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{margin-bottom:0in;} --> </style> <!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman","serif";} </style> <![endif]--><!--[if gte mso 9]><xml> <o:shapedefaults v:ext=3D"edit" spidmax=3D"1026"/> </xml><![endif]--><!--[if gte mso 9]><xml> <o:shapelayout v:ext=3D"edit"> <o:idmap v:ext=3D"edit" data=3D"1"/> </o:shapelayout></xml><![endif]--> </head> <body lang=3DEN-US link=3Dblue vlink=3Dpurple style=3D'tab-interval:.5in'> <div class=3DWordSection1> <p class=3DMsoNormal align=3Dcenter style=3D'text-align:center'><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_07_<o:p></o:p></span></p> <p class=3DMsoNormal><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></p> <p class=3DMsoNormal align=3Dcenter dir=3DRTL style=3D'text-align:center;di= rection: rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:28.0pt;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;mso-bidi-language:FA'>مجم&= #1608;عه مقالات</span><span lang=3DFA> </span><s= pan lang=3DFA style=3D'font-size:28.0pt;mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-language:FA'>انس= انی و جامعه شناس= 740;</span><span lang=3DFA style=3D'font-size:28.0pt;mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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'> </span><span dir=3DLTR style=3D'font-size:28.0pt;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'><o:p></o:p></span></p> <span style=3D'font-size:28.0pt;font-family:"Times New Roman","serif";mso-a= scii-theme-font: major-bidi;mso-fareast-font-family:"Times New Roman";mso-hansi-theme-font:m= ajor-bidi; mso-bidi-theme-font:major-bidi;mso-ansi-language:EN-US;mso-fareast-language: EN-US;mso-bidi-language:FA'><br clear=3Dall style=3D'mso-special-character:= line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DFA dir=3DRTL style=3D'font-size:28.0pt;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'><o:p> </o:p></spa= n></p> </div> <span lang=3DFA dir=3DRTL style=3D'font-size:14.0pt;font-family:"Times New = Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:FA'><br clear=3Dall style=3D'page-break-before:auto; mso-break-type:section-break'> </span> <div class=3DWordSection2> <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;direction:rtl;un= icode-bidi: embed;border:none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in; mso-padding-alt:0in 0in 1.0pt 0in'><span lang=3DFA style=3D'font-size:14.0p= t; mso-bidi-language:FA'>مجموعه مقالات انسا= 06;ی و جامعه شناس= 740;<o:p></o:p></span></p> </div> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a href=3D"#M014"><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi= -language: FA'>مقاله 14 <span style=3D'mso-tab-count:1'>=         </span>تمد= 17;ن مادّی و دوری از خد ا</span></a><span style=3D'font-size:14= .0pt; mso-bidi-language:FA'> <span lang=3DFA><o:p></o:p></span></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M015">مقاله 15 <span style=3D'mso-ta= b-count: 1'>        </span>تضا&= #1583; تمدّن ها و سقوط فرهنگ</a> <o:p><= /o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M047">مقاله 47 <span style=3D'mso-ta= b-count: 1'>        </span>دین و حکمت و سیاست</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M070">مقاله 70 <span style=3D'mso-ta= b-count: 1'>        </span>پیش گوئی و آینده نگری</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M071">مقاله 71<span style=3D'mso-tab= -count: 1'>         </span>اخ&#= 1604;اق یا خلقتهای جدید</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M072">مقاله 72 <span style=3D'mso-ta= b-count: 1'>        </span>عوا&= #1591;ف و انفعالات</a> <o:p><= /o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M073">مقاله 73 <span style=3D'mso-ta= b-count: 1'>        </span>حکی&= #1605; با حکمت شایسته حکوم= 78;</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M080">مقاله 80 <span style=3D'mso-ta= b-count: 1'>        </span>غرا&= #1740;ز حیوانی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M081">مقاله 81 <span style=3D'mso-ta= b-count: 1'>        </span>تفا&= #1608;تهای انسان با حیوان</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M084">مقاله 84 <span style=3D'mso-ta= b-count: 1'>        </span>خوا&= #1576; و خیال</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M085">مقاله 85 <span style=3D'mso-ta= b-count: 1'>        </span>شخص&= #1740;ّت فردی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M100">مقاله 100 <span style=3D'mso-t= ab-count: 1'>      </span>جبر داتی یا مقام روحی انسان</a> <o:p><= /o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M102">مقاله 102 <span style=3D'mso-t= ab-count: 1'>      </span>اراده و خواست</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M105">مقاله 105 <span style=3D'mso-t= ab-count: 1'>      </span>چامعه شناسی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M110">مقاله 110 <span style=3D'mso-t= ab-count: 1'>      </span>فیلیا یا عشق و دوستی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M111">مقاله 111 <span style=3D'mso-t= ab-count: 1'>      </span>أیروس یا عروس</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M113">مقاله 113<span style=3D'mso-ta= b-count: 1'>       </span>براد= ری و اخوّت</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M114">مقاله 114 <span style=3D'mso-t= ab-count: 1'>      </span>عشق مادری</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M115">مقاله 115<span style=3D'mso-ta= b-count: 1'>       </span>احسا= س الهی و عاطفه</a= > <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M116">مقاله 116 <span style=3D'mso-t= ab-count: 1'>      </span>من یا شخصیّت فردی</a>= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M117">مقاله 117 <span style=3D'mso-t= ab-count: 1'>      </span>شفقت  = 8; ترحّم بپائی= 06; تر</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M119">مقاله 119<span style=3D'mso-ta= b-count: 1'>       </span>بد بینی و نا أمنی در جهان</a= > <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M123">مقاله 123 <span style=3D'mso-t= ab-count: 1'>      </span>دین اخلاقی و إنجیل اجتماعی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M126">مقاله 126 <span style=3D'mso-t= ab-count: 1'>      </span>شخصیّ= ;ت فردی ووحدت وجود انسان</a> <o:p><= /o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M130">مقاله 130 <span style=3D'mso-t= ab-count: 1'>      </span>سُنّت ها و تاریخ بشر</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M135">مقاله 135 <span style=3D'mso-t= ab-count: 1'>      </span>آزادی خواهی دینی ی= 575; لیبرالیزم</a><o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M172">مقاله 172<span style=3D'mso-ta= b-count: 1'>       </span>اراد= ه انسانی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M191">مقاله 191 <span style=3D'mso-t= ab-count: 1'>      </span>مرگ و گورستان</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M205">مقاله 205<span style=3D'mso-ta= b-count: 1'>       </span>غرب گرائی وتمدّ= 06; مُدرن شدن</a> <o:p></o:p></= span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M214">مقاله 214<span style=3D'mso-ta= b-count: 1'>       </span>انسا= ن</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M215">مقاله 215 <span style=3D'mso-t= ab-count: 1'>      </span>إبلیس و أهریمن</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M234">مقاله 234<span style=3D'mso-ta= b-count: 1'>       </span>شایس= تگی</a> <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M236">مقاله 236 <span style=3D'mso-t= ab-count: 1'>      </span>شعر و شعتور</a><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M254">مقاله 254<span style=3D'mso-ta= b-count: 1'>       </span>جهان بینی انسان</a> <o:p><= /o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M256">مقاله 256<span style=3D'mso-ta= b-count: 1'>       </span>هستی از نظر انسان و مراتب الهی</a= > <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M259">مقاله 259<span style=3D'mso-ta= b-count: 1'>       </span>تمدّ= ن دین ورزی است نه شهر نشینی</a= > <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><a href=3D"#M260">مقاله 260<span style=3D'mso-ta= b-count: 1'>       </span>جامع= ه شناسی زمینه رسید ن بخدا</a><o:p><= /o:p></span></p> </div> <span lang=3DFA dir=3DRTL style=3D'font-size:28.0pt;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'><br clear=3Dall style=3D'page-break-before:auto;mso-break-type:section-break'> </span> <div class=3DWordSection3><br clear=3Dall style=3D'mso-special-character:li= ne-break; page-break-before:always'> <p class=3DMsoNormal><span lang=3DFA dir=3DRTL style=3D'font-size:28.0pt;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'><o:p> </o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DFA><span style=3D'mso-spacerun:yes'> </span></span= ><a name=3DM014><span dir=3DLTR>M014 </span></a></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>ﺗﻤﺪﻥ ﻣʋ= 66;ﺩﻯ،ﻭﺩﻭﺭﻯ ﺍﺯ ﺗﮑﺎﻣﻞ رو= 581;</span></b><span lang=3DAR-SA> </span><span dir=3DLTR><br style=3D'mso-special-character:lin= e-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮐﺴ= ﺎﻧﻰ ﮐﻪ ﺑﺮﺭﺳﻰ ﻫﺎ&= #65163;ﻰ ﺍﺯ ﺗﻤﺪﻥ ﻫﺎﻯ = ﺩﺭ ﺟﻮﺍﻣﻊ ﺑﺸﺮﻯ &= #64400;ﺮﺩه اﻧﺪ،ﺩﺍﻧﺴته اﻧﺪ ﮐﻪ ﺁثاﺭA= 251;ﻨﻔﻰ ﺍﻳﻦ ﺗﻤﺪﻧﻬﺎ&#= 1548;ﺳﺮﻧﮕﻮﻥ ﮐﻨﻨﺪﻩ ﺁﻧﻬﺎ &= #65165;ﺳﺖ. ﺑﺮﺧﻰ ﻧﻴﺰ ﺭﺍ&= #65257; ﺣﻠﻬﺎ،ﻭ ﺩﺍﺭ= 5261;ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﻫﻨﮕﻰ ﺍﺭﺍﺋﻪ ﺩﺍﺩه اﻧﺪ،ﺗﺎ ﻃﻮﻝ = 5227;ﻤﺮ ﻳﻚ ﺗﻤﺪﻥ ﺭﺍ ﺍ= ﺿﺎﻓﻪ ﮐﻨﻨﺪ. ﻭﻟﻰ ﺑﺮ= ﺧﻰ ﻧﻴﺰ ﺍﺯ ﺍﻫﻞ ﺩ= ﻝ،ﺳﻠﺴﻠﻪ ﺍﺻﻮﻝ ﻭ ﻗﻮﺍﻋ&= #65194;ﻯ ﺑﺮﺍﻯ ﻣﺴﺄﻟﻪ &= #64344;ﻴﺪﺍﻳﺶ ﻭ ﺳﻘﻮﻁ ﺗﻤﺪﻧ&= #65260;ﺎ ﮐﺸﻒ ﮐﺮﺩه اﻧ= 5194;،ﮐﻪ ﮐﻢ ﻭﺑﻴﺶ ﻣﻄﺎ&= #65247;ﻌﻪ ﻣثبت ﺗﺮﻯﺷﺪʌ= 57; ﺍﺳﺖ. ﻭﮔﺮﭼﻪ ﺍﻳﻦ ﻗ&= #65262;ﺍﻋﺪ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ &= #65169;ﺮ ﻫﻤﻪ ﺗﻤﺪﻧّﻬ= 5166; ﻧﻴﺴﺖ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span dir=3DRTL></span><span lang= =3DAR-SA><span dir=3DRTL></span>. ﺑﻨﻈﺮ ﻣﻦ ᥵= 5;ﻤﺪﻧّﻬﺎ ﻫﺮﻳﻚ ﻣﻈﻬﺮ ﻭ = ﺁﻳﻨﻪ ﻣﺎﺩﻯ،ﺍﺯ ﻳﻚ &#= 65235;ﺼﻞ ﺭﺍﻳﺞ ﻧﻮﻋﻰ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ. ﺍﻓﺮﺍﺩﺑ&= #65208;ﺮی همیشه ﺩﺭ ﻓﺼ᥼= 6; ﻧﻮﻋﻰ ﻳﮑﺴﺎﻥ ﻭﻣﺴﺎ&#= 65261;ﻯ ﻧﻴﺴﺘﻨﺪ. ﻭ ﻫﺮ= ﺟﺎمعه اﻯ ﻧﻴﺰ ﺩﺭ ﺳﻄ&= #65186; ﺗﮑﺎﻣﻠﻰ ﺧﺎﺹ &= #65191;ﻮﺩ ﻧﻤﻴﺒﺎﺷﺪ. ﻳﻌ&= #65256;ﻰ ﻫﺮﮐﺪﺍﻡ ﺩﺭ ﻳ&= #65242; ﻓﺼﻞ ﺭﺍﻳﺞ ﻧﻮ&= #65227;ﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺍ= 5199; ﺭﻭﺯ ﭘﻴﺪﺍﻳﺶ &= #65165;ﻳﻦ ﻓﺼﻞ ﻧﻮﻋﻰ ﺩﺭ = ﺟﻬﺎﻥ،ﺗﮑثیر ﺁﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺻﻮﺭﺕ= ; ﮔﺮﻓﺘﻪ،ﻭﻟﻰ ﺭﻭﺯﻯ ﻧﻴﺰ ﻣﺤ&= #64401;ﻮﻡ ﺑﺰﻭﺍﻝ ﺍﺳﺖ. ﺯ= ﻳﺮﺍ ﻣﺪﺍﻡ ﺍﺯ ﺑﺮﺗ&= #65198;ﻳﻦ ﻓﺼﻞ ﺭﺍﻳﺞ ﻧﻮ&= #65227;ﻰ،ﻓﺼﻞ ﺟﺪﻳﺪﺗﺮﻯ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﺩ. ﻭﭼﻮﻥ = ﺷﺎخه اﻯ ﺑﺎ ﻣﺸﺨّﺼ= 5166;ﺕ ﻋﻘﻠﻰ ﻭ ﺗﮑﺎﻣ&= #65248;ﻰ ﻭ ﺳﻠﻴقه اﻯ ﺟ= 5194;ﻳﺪ،ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻴ&= #65166;ﺯ ﺑﺘﻮﺳﻌﻪ ﻭ ﺭﻭ&= #65165;ﺝ ﺩﺍﺭﺩ. ﻭ ﺑﻘﻴﻪ= ﺷﺎﺧﻪ ﻫﺎﻯ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﻩ ﻣﺤﮑﻮﻡ ﺑﺰﻭﺍ&#= 1604; هستند. ﮔﺮﭼﻪ ʋ= 65;ﻳﻦ ﺯﻭﺍﻝ ﺑﺘﺪﺭﻳ&#= 65182; ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺁﻳﻨﺪ= ;ﻫﺎﻯ ﺩﻭﺭ ﺻﻮﺭﺕ ﻣﻴ&= #64405;ﻴﺮﺩ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻧﻮﻉ ﺟﺪﻳﺪﻯ ﺗﮑﺎﻣ&#= 1604;ی ﺘﺮﺑﻤﺮﻭﺭ ﺟﻬ&#= 65166;ﻥ ﺭﺍ ﭘّﺮ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺑﻘﻴﻪ ﺍﻧﻮﺍ&= #65225; ﺩﺭ ﺣﮑﻢ ﻋﻘﺐ ﻣ= ﺎﻧﺪﻩ ﻫﺎﻯ ﺩﺭﺳﻠﺴﻠ&#= 65258; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﻣﺤﮑﻮﻡ ﺑﻨﺎ ﺑﻮﺩﻯ ﻫﺴ&= #65176;ﻨﺪ. ﺑﺮﺣﺴﺐ ﻗﺎﻋﺪ&#= 1607; اﺯ ﮔﻨﺪﻡ ﮔﻨﺪ&#= 65249; ﺑﺮﻭﻳﺪ ﺟﻮ ﺯﺟ&= #65262;، ﭘﻴﺪﺍﻳﺶ ﻧﻮﻉ &= #65183;ﺪﻳﺪ ﻭ ﺑﺮﺗﺮ ﺍﻧﺴﺎ&= #65253; ﺳﻔﻴﺪ ﭘﻮﺳﺖ،= 5165;ﺯ ﺍﻧﺴﺎﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﺎ ﺯﺭﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭘﻮﺳﺖ= ; ﻗﺒﻠﻰ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻧﻪ ﺍﺯ ﻣﻴﻤﻮﻧ&= #65260;ﺎ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎ&= #65253; ﻭﺟﻮﺩ ﺯﺭﺩ ﭘﻮ&= #65203;ﺘﻬﺎ. ﻟﺬﺍ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺟﺪﻳﺪﻯ ﮐﻪ ﺩﺭ = ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭ ﺑﺮﺣﺴﺐ ﻳﻚ ﻣ= ﺤﺎﺳﺒﻪ ﻋﺮﻓﺎﻧﻰ ﺑﺎﺳ&#= 65176;ﻨﺎﺩ ﻗﺮﺁﻥ،که هر ᥾= 7;ﻮﻡ ﻭﺍﻭﻡ ﻭﺷﻬﻮﺩ &= #65259;ﻔﺘﮕﺎﻧﻪ ﻣﺤﻤﺪﻯ ﻫﺰﺍﺭ&#= 65203;ﺎﻝ ﺑﻬﺸت اﻧﺘﻈﺎA= 197; ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎ&#= 1606; خود ﺑﺮﺍﻯ ﺣﺼA= 262;ﻝ ﺭﺟﻌﺖ ﺩﺭﻧﻮﻉ &= #65169;ﺮﺗﺮ ﺩﺍﺭﺩ. ﻭﭼﻮﻥ ﺣ= ﻀﺮﺕ ﻣﺤﻤﺪ ﺍﻭﻟﻴﻦ &= #65207;ﺎﻫﺪ ﻭ ﮐﺎﺷﻒ ﻗﺮّﻩ &= #65239;ﺎﺋﻢ ﺑﻮﺩ،ﻫﻔﺖ ﻫﺰ= 5165;ﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺗﺎ ﻇﻬﻮﺭ ﻗﺎﺋ&= #65250; ﺩﺍﺭﺩ. ﻭ ﻟﺬﺍ ﺍ= ;ﻣﺮﻭﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺎﺭﻋﺎ&#= 65267;ﺖ ﺗﻔﺎﻭت ﺮﻭﺯ ﺩ&#= 65197;ﺣﺴﺎب ﺸﻤﺴﻰ،ﺭﺟﻌﺖ = 5197;ﻭﺡ ﻣﺤﻤﺪ ﻫﻤﺮﺍﻩ &= #65239;ﺎﺋﻢ ﻭ ﻧﻔﺮ ﺩﻭم ﻔﻮ&= #65237; ﺑﺸﺮﻯ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ. ﻭ ﻗﻄﻌﺎ ﭼﻨﺎﻥ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺍ= 5199; ﻓﺼﻞ ﻧﻮﻋﻰ ﺭﺍ&= #65267;ﺞ ﺁﺭﻳﺎﺋﻰ ﻭ ﺷﺮ&= #65267;ﻒ ﻭ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir= =3DLTR></span> </span><span lang=3DAR-SA>ﺳﻴّﺪ ﺷﺪ&= #65257;،ﺩﺭ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻭ&= #65169;ﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ ﻓﻌ&#= 65248;ﻰ ﺑﺎﻳﺪ ﺟﺪﺍ ﺷﻮ&= #65193;،ﻧﻪ ﺍﺯ ﻓﺼﻮﻝ ﺑﺸﺮ&= #65263; ﺩﻳﮕﺮ ﻏﻴﺮ ﺁﺭ&= #65267;ﺎﺋﻰ ﻋﻘﺐ ﻣﺎﻧﺪﻩ . ﻭ= ;ﻫﻨﻮﺯ ﺑﻴﻦ ﻓﺼﻞ ﺭﺍﻳ&= #65182; ﻓﻌﻠﻰ ﺳﻔﻴﺪ ﭘ&= #65262;ﺳﺖ ﺍﻳﺮﺍﻧﻰ،ﺗﺎ = 5223;ﻬﻮﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﭼﻨﺪﻳﻦ ﻧﮋﺍﺩ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﺑﺎﻳﺪ ﻇﻬﻮﺭﮐ&#= 65256;ﺪ. ﮐﻪ ﺍﺯ ﻳﮑﺪﻳﮕ&= #65198; ﺑﺮﺗﺮ،ﻭ ﺍﺯ ﻫ&#= 65198; ﺑﺮﺗﺮﻳﻦ ﻧﮋﺍ&#= 65193; ﺑﺮﺗﺮ ﻇﻬﻮﺭ ﺧ&= #65262;ﺍﻫﺪ ﮐﺮﺩ. ﻭ ﻫﺮ ﮐﺪﺍ= ;ﻡ ﻫﻢ ﺯﻣﺎﻧﻰ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﺭﺍﻳﺞ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ. ﻭ ﻫﺮ ﮐﺪﺍ= ;ﻡ ﺑﺎ ﻋﻘﻠﻰ ﺑﺮﺗ&= #65198; ﻭ ﺳﻠﻴقه اﻯ ﺟ= 5166;ﻟﺐ ﺗﺮ،ﻭ ﻧﻴﺰ ﻫﺮ &= #64400;ﺪﺍﻡ ﺭﺍ ﻫﻢ ﺗﻤﺪﻧﻰ = ﻣﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﻠ&= #1617;ﻰ ﺧﺎص ﺨﻮﺩ را ﺧ= 5262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻭﻟﻰ ﭼﻮ= ﻥ ﻋﺪّه اﻯ ﺍﺯ ﺁ= 5255;ﻬﺎ،ﺑﺎ ﻋﺪﻡ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ، ﻭ ﺍﺩﺍﻣﻪ ﺗﮑﺎ&= #65251;ﻞ ﺁﻧﻬﺎ،ﻧﻮﻋﻰ = 5175;ﻤﺪﻧّﻰ ﻣﺎﺩﻯ ﻓﺮﺍﻫﻢ &= #65251;ﻴﮕﺮﺩﺩ،ﮐﻪ باعث ﻗﻬﻘﺮﺍ᥾= 3; ﺁﻥ ﺗﻤﺪﻥ ﺧﻮﺍﻫﺪ &= #65207;ﺪ ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍ= ﻯ ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﮐﺎﻣﻠﺘﺮ ﺷﺪ&= #64404;ﺎﻥ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﺷ&= #65194;. ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻫ&= #65198; ﻗﻮﻡ ﺗﻠﻪ ﻭﻭﺳ&= #65268;ﻠﻪ ﺿﺪ ﺍﻧﺤﺮﺍﻑ ﻭ&= #65227;ﺪﻡ ﺳﻠﻮﻙ ﻭ ﺍﺩﺍﻣ&= #65258; ﺗﮑﺎﻣﻞ ﺍﻓﺮﺍ&#= 65193;،ﺍﺯ ﻏﺎﻳﺖ ﺍﻟﻬﻰ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩﻭ ﻫﺴﺖ. ﻭ ﮐ= ;ﺎﺭﻣﺎ ﺳﺎﺯﺍﻓﺮﺍﺩ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﺁﻥ ﻗﻮﻡ = ﺍﺳﺖ. ﻭ ﻧﻴﺰ ﺁﻥ ﺗﻤﺪ= ﻥ ﻣﺎﺩﻯ ﻭﺳﻴله = 575;ﻯ ﺳﺨﺖ ﺗﺮ ﺑﺮﺍﻯ = ﺁﺯﻣﺎﻳﺶ ﺻﺒﺮ ﻭﺗﺤﻤّﻞ &#= 65203;ﺎﻟﮑﺎن اﻟﻬی ﺪﺭ ﺁﻥ ﻗ&#= 65262;ﻡ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻣﺪﺍﻡ ﻗﺎﻋﺪﻩ (= ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺂﺧﺮﻳﻦ)&= #1548;ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﺎﺯﮐﻤ&#= 65176;ﺮ ﭘﻴﺮﻭﺍﻥ ﺭﺍﻩ &= #65191;ﺪﺍ ﺭﺍ ﺩﺭ ﺑﺮ ﺧﻮﺍ= ﻫﻨﺪ ﺩﺍﺷﺖ . ﻭﻟﻰ ﺑﺎ= ;ﺯ ﺍﻳﻦ ﻣﺎﻧﻊ ﺍﺯ = ﺁﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ&#= 1548;ﮐﻪ ﺑﺮﺣﺴﺐ ﺗﺪﺑﻴ&#= 65198; ﻭ ﺑﺮﻧﺎﻣﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ،ﮐﻪ ﺍﺣ= 5176;ﻤﺎﻟﺎ ﺩﻭﺭﻩ ﻫﺎﺋﻰ ﺩ&= #65197; ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65169;ﺸﺮﻯ ﭘﻴﺪﺍ ﺷﻮﻧﺪ. ﮐ= ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ ﻭʌ= 61;ﺍﺻﻠﺎﻥ ﺁﻥ ﺍﻓﺰﺍﻳﺶ ﻳ&= #65166;ﺑﻨﺪ. ﻭ (ﻳﺪﺧﻠﻮﻥ ﻓﻰ= ﺩﻳﻦ ﺍﻟﻠﻪ ﺍﻓﻮﺍﺟ&#= 65166;)،ﺑﺎﺯ ﺗﺤﻘﻖ ﻳﺎﺑﺪ. ﭘ= س ﻫﺮ ﺗﻤﺪﻥ ﻣﺎﺩ&= #65263; ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﻧ&= #65176;ﻴﺠﻪ ﻋﺪﻡ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺍﻓﺮﺍﺩ ﻣﺴﺘﻌ&#= 65194; ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺠﺎ= 5263;ﺗﮑﺎﻣل ﺮﻭﺡ ﺑﻴﺸﺘﺮ ﺑ&= #65194;ﻧﻴﺎ ﭘﺮﺳﺘﻰ ﻣﺸﻐﻮ&#= 65245; ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﻭ= ﻭﺳﻴﻠﻪ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65261; ﺩﺍﻍ ﮐﺮﺩﻥ ﺟﻬ&= #65256;ﻢ ﺧﻮﺩ،ﻭ ﺍﻧﺠﺎ= 5249; ﻇﻠﻢ ﻭ ﮔﻨﺎﻩ ﻭ= ﮐﺎﺭﻣﺎﻫﺎ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻴ= ﺘﻮﺍﻥ ﺩﺭ ﻳﻚ ﺑﺮﺭﺳﻰ = ﺗﺎﺭﻳﺨﻰ ﻭ ﻋﻠﻤﻰ،ﻭ ﺑﺎ &= #65239;ﺮﺍﺭ ﺩﺍﺩﻥ ﻣﻌﻴﺎﺭ&#= 65259;ﺎﺋﻰ ﮐﻪ ﻣﻌﺮّﻑ ﻫﺮ &= #65175;ﻤﺪّﻥ ﺑﺎﺷﺪ،ﺑﺨﻮﺑA= 264; ﺗﺸﺨﻴﺺ ﺩﺍﺩ،= 4400;ﻪ ﺣﺪ ﺃﻗﻞ ﺩﺭ ﺍﻳ= ﻦ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺗﺎﺭﻳﺦ ﻣﺪﻭﻥ ﮔﺬﺷﺘﻪ&#= 1548; ﻫﺮ ﻗﻮﻣﻰ ﭼﻪ ﺭ= ﺷﺪﻯ ﺗﮑﺎﻣﻠﻰ ﮐﺮﺩ&#= 65257; ﺍﺳﺖ. ﻭ ﻣﻴﺘﻮﺍ= ﻥ ﺗﺸﺨﻴﺺ ﺩﺍﺩ،= 4400;ﻪ ﻗﺪﺭﺕ ﻓﮑﺮﻯ ﺑ&= #65198;ﺗﺮ ﻫﺮ ﺯﻣﺎﻥ ﺩﺭ ﮐ= ﺠﺎ،ﻭ ﺩﺭ ﭼﻪ ﺯﻣﺎﻥ،&#= 65261; ﮐﺪﺍﻡ ﺗﻤﺪﻥ،= 5261; ﺑﺎ ﭼﻪ ﻣﺸﺨﺼﺎ&= #65175;ﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65165;ﺳﺖ. ﺗﻤﺪﻥ ﻓﺮﻋﻮﻧ&#= 65264; ﻭ ﺳﻮﻣﺮﻯ ﻭ ﺑﺎ= ﺑﻠﻰ ﻭ ﺍﻳﺮﺍﻧﻰ ﻭ ﻳ= ﻮﻧﺎﻧﻰ ﻭ ﻏﻴﺮﻩ ﺗﺎ ﺑﺎ= ﻣﺮﻭﺯ ﮐﻪ ﺑﺘﻤﺪﻥ ﮐﺎ&= #65251;ﭙﻴﻮﺗﺮﻯ ﻏﺮﺑﻰ ﻣﻴﺮﺳﻴ&#= 65250;،ﮔﺮﭼﻪ ﺗﻤﺪﻧّﻰ ﻣﺎﺩ= 5263; ﺑﺮﺗﺮ ﺩﺍﺷته = 575;ﻧﺪ، ﺑﺎﻟﻘﻮّﻩ ﻫﻢ &#= 65165;ﺳﺘﻌﺪﺍﺩ ﻓﮑﺮﻯ ﺑﺮﺗﺮ ﻧ&= #65268;ﺰ ﺩﺍﺷته اﻧﺪ. ﻭ= 5247;ﻰ ﺑﺎ ﺍﻳﻦ ﻓﮑﺮ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺗﺮ ﻣﺎﺩ®= 0; ﺸﺪﻩ، ﺑﻴﺸﺘﺮ ﺍﺯ ﺧﺪ&= #65165; ﻭ ﺗﮑﺎﻣﻞ ﺍﺑﺪ&= #65263; ﺭﻭﺡ ﺩﻭﺭ ﺷﺪه اﻧﺪ. ﺍﺯ ﻟﺤﺎﻅ = ﺍﺻﻮﻝ ﻋﻠﻤﻰ،ﻭ ﺗﺤﻠ= 5268;ﻞ ﻭ ﺗﺤﻘﻴﻖ ﻋﻠﻤ&= #65264;،ﮐﻪ ﻫﺮ ﺍﻣﺮﻯ ﭼﻪ ﻣ= ثبت ﻭﭼﻪ ﻣﻨﻔﻰ، ﺑ&#= 65166;ﻟﺄﺧﺮﻩ ﻋﻠﻞ ﺍﻭﻟیّه = 75;ﻯ ﺩﺍﺷته اﻧﺪ،ᤨ= 0;ﻪ ﺁﻧﺮﺍ ﺑﻮﺿﻊ ﺟ&= #65194;ﻳﺪ ﺑﺮﺗﺮ ﻳﺎ ﻋﻘﺐ = ﺗﺮ ﮐﺸﺎﻧﻴﺪﻩ ﺍﺳ&#= 65174;، ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﺍﻓﺸﺎﻯ ﺧﻄﺎﻫﺎ ﻭ ﻣﻌﺎ&= #65267;ﺐ ﻫﺮ ﺗﻤﺪﻧﻰ، ﻣ&#= 65236;ﻴﺪ ﺷﻨﺎﺧﺖ ﻋﻠﻞ ﺗ&= #65198;ﻗﻰ ﻳﺎ ﺳﻘﻮﻁ،ﻭ ﺷ&#= 65166;ﻳﺪ ﻫﻢ ﻋﺒﺮﺗﻰ ﺑﺮ&= #65165;ﻯ ﺍﻗﻠﻴّﺘﻰ ﺣﻘ= 5268;ﻘﺖ ﺟﻮﻯ ﻫﺮ ﺯﻣﺎﻥ = ﻭ ﻫﺮ ﺗﻤﺪﻥ، ﻭ ﻳ&= #65166; ﺣﺪّ ﺍﻗﻞ ﺑﺮﺍ&#= 65263; ﻧﺴﻞ ﻣﺎ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺑﺎﺷﺪ. ﺑﻘﻮﻝ ﻋ= ﻠﻤﺎﻯ ﻓﻴﺰﻳﻚ ﺣﺘﻰ ﺑ&= #65264; ﻧﻈﻤﻰ ﺩﻧﻴﺎﻯ &= #65255;ﺎﺷﻨﺎﺧﺘﻪ ﻣﺎ ﺧﻮﺩ ﻧﻈﻤﻰ = ﺩﺍﺭﺩ. ﮐﻪ ﺑﺎﻳﺪ ﻧﻈﻢ = ﺁﻧﺮﺍ ﻋﻠﻢ ﺑﻌﺪﺍ ﭘﻴ&= #65194;ﺍ ﮐﻨﺪ. ﻫﻤﻪ ﻓﺮﻣ= ﻮﻟﻬﺎ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﺳﻠ= ﺴﻠﻪ ﻋﻠﻞ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻴﻦ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ&= #65205; ﮐﺸﻒ ﮔﺮﺩﻧﺪ ﻭ = ﮔﺮﭼﻪ ﮐﻠّﻰ ﻫﺴﺘﻨﺪ &#= 65261; ﻏﻴﺮ ﺩﻗﻴﻖ . ﺑﻠ= ;ﮑﻪ ﻫﺮ ﺑﺎﺭ ﺣﻮﺍﺩ&= #1579; ﻭ ﭘﺪﻳﺪﻩ ﻫﺎ، &= #65169;ﺮﺣﺴﺐ ﻳﻚ ﺳﻄﺢ ﻋﻘﻠﻰ = ﻭ ﻋﻠﻤﻰ ﺟﺪﻳﺪ ﻭ = ﺍﺯ ﻓﺼﻞ ﻧﻮﻋﻰ ﺍﻧ&= #65204;ﺎﻧﻰ ﺟﺪﻳﺪﻯ ﺑﺮﺭﺳ&#= 65264; ﻣﻴﮕﺮﺩﺩ. ﻭ ﺩﺭ= ﻫﺮ ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﺗﻐﻴﻴﺮﺍ᥵= 3; ﻓﺮﻣﻮﻟﻰ ﻭ ﻃﺒ&= #65268;ﻌﻰ ﻫﻢ ﺗﻐﻴﻴﺮ ﺧﺎ&= #65209; ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﮐﻪ ﺗﻐﻴﻴﺮﻯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺼﺎﻋﺪﻯ ﻭʌ= 51;ﺎﻫﻮﻯ ﺍﺳﺖ. مثل ﺍﻳﻦ &#= 65165;ﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﻫﺮﺣ&= #65166;ﺩثه ، ﺩﺭﻫﺮ ﻣﺮﺣل= 607; اﻯ ﺍﺯ ﺗﮑﺎﻣﻞ&#= 1548;ﺍﻧﺴﺎﻥ ﺗﻐﻴﻴﺮی کرﺩʌ= 57; ﺍﺳﺖ . مثل ﺍﻳﻦ ﺍﺳﺖ &= #64400;ﻪ ﻗﻮﺍﻧﻴﻦ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﻳﮋه اﻯ ﺑﺮﺍﻯ ﻫﺮ ﺑ&= #65166;ﺭ ﺗﮑﺮﺍﺭ ﻳﻚ ﺣﺎ&= #65193;ثه ﻫﺴﺖ. ﻧﺴﻞ ﻋﻘﻠ= ﻰ ﻧﺎﻇﺮ ﮐﻪ ﻋﻮﺽ = ﺷﻮﺩ ﻳﺎ ﺑﺮﺗﺮ ﮔﺮﺩ&= #65193; مثل ﺍﻳﻦ ﺍﺳﺖ = 4400;ﻪ ﻗﻮﺍﻧﻴﻦ ﺟﺪﻳ&#= 65194;ﻯ ﺣﺎﮐﻢ ﺑﺮ ﺍﻣﻮ&= #65197; ﻭ ﺣﻮﺍﺩث ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ. ﻟﺬﺍ ﺗﻐ= ﻴﻴﺮﺍﺕ ﺩﺭ ﺗﻤﺪﻧﻬﺎ ﻭ = ﺟﺎﻣﻌﻪ ﻫﺎ ﻭ ﻧﮋﺍﺩﻫﺎ&= #1548;ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65267;ﻚ ﮔﻮﻧﻪ ﻗﻮﺍﻋﺪ &= #65219;ﺒﻴﻌﻰ ﻭﻳﮋه اﻯ ﻭﺟﻮ= 5193; ﺩﺍﺭﺩ، ﮐﻪ ﺧﺎ&#= 65209; ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﺯ = ﺗﻤﺪﻧﻬﺎ ﺍﺳﺖ. ﻭ ﻗﻮﺍﻧﻴ= ﻦ ﺩﻗﻴﻖ ﮐﻠّﻰ ﺑ&#= 65198;ﺍﻯ ﻫﻤﻪ ﺗﻤﺪﻧﻬﺎ &= #65193;ﺭ ﻫﺮ ﻣﮑﺎﻥ ﻭ ﻫﺮ= ﺯﻣﺎﻥ،ﻭ ﺑﺮﺍی هرﺳﻄﺢ A= 175;ّﮑﺎﻣﻠﻰ ثاﺑﺖ ﻭ ﻳﻚ ﻧﻮ&#= 65165;ﺧﺖ . ﺑﻘﻮﻝ ﻋﺮﻓﺎﻥ= ﻫﻨﺪﻯ،ﻧﻈﺎﻡ ﭼﻬﺎﺭ ﻣﺮﺣله ای ﺍﺩﻭﺍﺭ ﺗﺎ= 5197;ﻳﺦ ﺍﻧﺴﺎﻧﻰ،ﮐﻪ = 5193;ﺭ ﺳﻨّﺖ ﻫﻨﺪﻭ ﻭ&#= 65183;ﻮﺩ ﺩﺍﺭﺩ ﻭ ﻗﺪﻳﻤ&= #65264; ﺍﺳﺖ ﺍﺯ ﺍﻳﻨﮕ&= #65262;ﻧﻪ ﻗﻮﺍﻋﺪ ﮐﻠّﻰ &#= 1579;اﺎﺑﺖ ﻣﻴﺒﺎﺷﺪ. ﻧﻈﺮ&= #65267;ﻪ ﭼﻬﺎﺭ ﺩﻭﺭ،ﮐ= 5258; ﻣﺪﺍﻡ ﺍﻳﻦ ﻣﺠ&= #65252;ﻮﻋﻪ ﺩﻧﺒﺎﻝ ﻫﻢ ﺩﺳ&= #65174; ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﺩ= ﻭﺭ ﻧﻬﺎﺋﻰ( ﮐﺎﻟﻰ = ﻳﻮﮔﺎ ) ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸ= ﻮﺩ. ﻭﻣﺮﺣﻠﻪ ﻣﺎﺩ&#= 65263; ﺷﺪﻩ ﻫﺮ ﺩﻭﺭ ﻭ= ﺍﺣﺘﻤﺎﻝ ﺳﻘﻮﻁ ﺁﻥ ﺩﻭﺭ&= #65257; ﺍﺳﺖ . ﺑﻨﻈﺮﻣﻦ= ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻫﻨﺪﻯ &= #64400;ﻢ ﻭ ﺑﻴﺶ ﺩﺭﺳﺖ ﻫ= ﻢ ﻫﺴﺖ. ﻭﻟﻰ ﺣﺮﮐ= ﺖ ﺩﻭﺭﻯ ﺁﻥ ﻣﻄﻠ&= #65240;ﺎ ﻣﺪﺍﺭﻯ ﻭ ﺩﺍﻳ&= #65198;ﻯ ﻧﻴﺴﺖ. ﻫﺮ ﺩﺍﻳ= ﺮﻩ ﺑﺎﺯ ﺑﻨﻘﻄﻪ ﺍ&= #65261;ﻝ ﻧﻤﻴﺮﺳﺪ، ﺑﻠ= 4401;ﻪ ﺣﺮﮐﺘﻰ ﻟﻮﻟﺒ&#= 65264; ﻭ ﻓﻨﺮﻯ ﺩﺍﺭﺩ.= ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﺟ= ﺪﻳﺪ ﺑﺎ ﻫﻤﺎﻥ ﻣﺨﺘ&= #65212;ّﺎﺕ ﺩﺭ ﻣﺤﻮﺭﻫﺎﻯ &= #65227;ﻤﻮﺩﻯ، ﻫﻤﻴﻦ ﺗﮑﺮﺍﺭ &= #65251;ﻨﻈﻢ،ﻭلی ﺒﺎ ﺗﻐﻴﻴﺮﺍﺗ&#= 65264; ﺑﺎﺯ ﻣﻨﻈّم هست. ﮔﺮچه ﻤﻤʄ= 01;ﻦ ﺍﺳﺖ ﺷﺘﺎﺏ ﻳﺎ = ﮐُﻨﺪﻯ ﻣﻨﻈّﻤﻰ ﻧﻴﺰ &#= 65193;ﺭ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺑﺎﺷﺪ. ﺩﺭ ﺍﻳﻦ= ﮔﻮﻧﻪ ﻧﻈﺮﻳّﺎﺕ،ﻋʌ= 48;ﻞ ﻇﻬﻮﺭ ﻫﺮ ﻣﺮﺣ&= #65248;ﻪ،ﺟﺮﻳﺎﻧﻬʋ= 66;ﻯ ﻣﺮﺍﺣﻞ ﻗﺒﻠﻰ &= #65193;ﺍﻧﺴته ﺸﺪﻩ، ﻭ ﻣﻴﺒﺎ&#= 65267;ﺴت ﺪﺭﻣﺮﺣله ﺠﺪA= 267;ﺪ ﻫﻢ ﺑﻬﻤﻴﻦ ﻭﺿ&= #65226; ﺑﺎﺯ ﭘﻴﺪﺍ ﺷﻮ&= #65255;ﺪ. ﻳﻌﻨﻰ ﺗﻐﻴﻴﺮ &= #65165;ﺣﻮﺍﻝ ﺟﻬﺎﻥ ﻭ ﺟﺎﻣﻌ&= #65258;،ﻭ ﺣﺘﻰ ﺭﻭح ﻮﻓﮑ&#= 65198; ﺷﺨﺺ ﺍﺯ ﻣﺮﺣل&#= 1607; اﻯ ﻣﻌﻨﻮﻯ ﺑﻪ &= #65251;ﺮﺣله اﻯ ﻣﺎﺩﻯ،ﻭﺳ@= 345;س اﻧﻘﻠﺎﺑﻰ ﺑﺎ= 5199;ﮔﺸﺖ ﻣﻌﻨﻮﻯ،ﭼﻮﻥ = 5259;ﺮ ﻗﺎﻧﻮﻧﻰ ﻃﺒﻴ&#= 65228;ﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ . ﺑ= ;ﻤﻮﺟﺐ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺣ&= #65176;ﻰ ﺧﻄﺎﻫﺎ ﻭ ﻣﻌﺎ&= #65267;ﺒﻰ،ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻭﺭ ﺩﻳ= ﺪﻩ ﻣﻴﺸﻮﻧﺪ،ﺩﺭ = 5261;ﺍﻗﻊ ﺣﻘﺎﻳﻖ ﻫﺴﺘﻨ&#= 65194; ﻧﻪ ﺑﺎﻃﻞ. ﮐﻪ ﺍ= ;ﺯ ﺩﻳﺪ ﺍﻣﺮﻭﺯ ﻣ&= #65166; ﺑﻰ ﻧﻈﻤﻰ ﻭ ﻋﻴ= ﺐ ﻭ ﺧﻄﺎ ﻫﺴﺘﻨﺪ = . ﻭ ﭼﻨﻴﻦ ﺣﻘﺎﻳﻖ &= #65169;ﺮﺣﺴﺐ ﻗﺎﻋﺪﻩ ﻃﺒﻴﻌ&#= 65264; ﺧﻮﺩ،ﺑﺎﻟﺃﺧA= 198;ﻩ ﻃﺒﻴﻌﻰ ﻭ ﻟﺎﺯ&= #65249; ﺑﻮﺩه اﻧﺪ. ﺯﻳ&#= 65198;ﺍ ﺩﺭ ﻳﻚ ﻣﺴﺄﻟﻪ = ﺗﮑﺎﻣﻠﻰ،ﺣﺘA= 264;ﻫﺮﭼﻴﺰ ﺧﻮﺏ،ﻭ ﻋﻤﻞ ﻣ&#= 65256;ﻄﻘﻰ ﺑﺮﺍﻯ ﻋﻘﻞ،ﻧ= 5204;ﻞ ﺟﺪﻳﺪ ﺗﮑﺎﻣﻞ &= #65267;ﺎﻓﺘﻪ ﺁﻥ،ﻋﻴﺐ ﻣﺤﺴ= 5262;ﺏ ﺷﺪﻩ، ﻭ ﺑﺎﻳﺪ &= #65169;ﻮﺿﻊ ﺑﺮﺗﺮ ﺟﺪﻳﺪﻯ &= #65169;ﺮﺳﺪ. ﺗﺎ ﺩﻭ ﺑﺎﺭﻩ ﻭ= ﻟﻮ ﻣﻮﻗّﺖ،ﺑﺤﺎʌ= 47;ﺖ ﻃﺒﻴﻌﻰ ﺑﺎﺯﮔ&#= 65208;ﺖ ﮐﻨﺪ . ﻭ ﺑﻬﻤﻴﻦ= ; ﺍﺳﺘﺪﻟﺎﻝ ﻫﺮ ﮔﺎﻩ ﻧﺴﻠﻰ = ﻳﺎ ﻓﺮﺩﻯ،ﺑﺨﻮﺍA= 259;ﺪ ﺍﺯ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65248;ﻰ ﺧﻮﺩ ﺑﮕﺬﺭﺩ ﻭ = ﺑﺎﻟﺎﺗﺮ ﺭﻭﺩ،ﺑﺎﻳﺪ ﻫ= 605;ه اﻣﻮﺭ ﺣﻘﻴﻘﻰ &#= 65261; ﻃﺒﻴﻌﻰ ﻓﻌﻠﻰ &= #65197;ﺍ،ﻋﻴﺐ ﻭ ﺧﻄﺎ ﻭ ﻧﻘﺺ ﺑ= ;ﺪﺍﻧﺪ. ﻭ ﻧﻈﻢ ﻓﻌﻠﻰ ﺧ= ﻮﺩﺭﺍ ﺑﺸﮑﻨﺪ،ﻭ ﺩﻧ= 5170;ﺎﻝ ﻭﺿﻊ ﺟﺪﻳﺪ ﻫﻤ&= #65198;ﺍﻩ ﻗﻮﺍﻧﻴﻦ ﻭ ﻧﻈ&= #65250; ﺟﺪﻳﺪ ﻣﺮﺑﻮﻃ&#= 65258; ﺑﺮﻭﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﻧﮑﺘﻪ ﺭﺍ = ﻧﻴﺰ ﺍﺿﺎﻓﻪ ﮐﻨﻢ،= 4400;ﻪ ﺗﮑﺎﻣﻞ ﺗﺪﺭﻳ&#= 65184;ﻰ ﺩﺭ ﮐﻞ ﻧﻮﻉ ﻭ ﻓ= ;ﺼل هرﺟﺎﻣﻌﻪ،ﻭ ʋ= 75;ﻤﺪﻥ، ﻏﻴﺮ ﺍﺯ ﺗﮑﺎﻣ&= #65246; ﻓﺮﺩﻯ ﺭﻭﺡ. ﻫﺮ= ﻳﻚ ﺍﺯ ﺍﺭﻭﺍﺡ ﻣﻮ&= #65183;ﻮﺩﺍﺕ هست. ﺩﺭﺟﺮﻳﺎA= 253; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻗﻄﻌﺎ ﻗﻮﺍﻋﺪ&#= 65263; ﺣﺎﮐﻢ ﺍﺳﺖ،ﮐ= 5258; ﺧﺎﺹ ﻫﺮ ﻣﺮﺣﻠ&= #65258; ﻭ ﺑﺎ ﺗﻔﺎﻭﺗﻬ&= #65166;ﻯ ﻭﻳﮋه اﻯ ﺑﺎﻫ= 5250; ﻫﺴﺘﻨﺪ. ﻭ ﺣﺘﻰ= ﺑﺎ ﺳﺮﻋﺘﻬﺎ ﻭ ﺷﺘ&= #65166;ﺑﻬﺎ ﺧﺎﺹ ﺧﻮﺩ. ﮐﻪ ﺑ= ;ﻨﻈﺮ ﻣﻴﺮﺳﺪ ﻫﺮﭼﻪ &= #65165;ﻧﻮﺍﻉ ﺑﺮﺗﺮ ﻣﻴﺸﻮﻧ&#= 65194;،ﺯﻣﺎﻥ ﺩﺭﺍﺯﺗﺮﻯ ﺑﺮ&#= 65165;ﻯ ﺗﻌﺎﻟﻰ ﺑﻨﻮﻉ &= #65169;ﺮﺗﺮ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﺍ= ﻣﺎ ﺩﺭ ﻋﻮض ﺪﺭﺍﺭ&#= 65175;ﻔﺎﻉ ﺗﮑﺎﻣﻠﻰ ﺍﻣﺘ&#= 65268;ﺎﺯﺍﺕ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﻫﺴﺖ. ﮐﻪ ﻫﺮکو&#= 1607; ﻨﻮﺭﺩﻯ ﻫﺮﭼﻪ &= #65169;ﺎﻟﺎﺗﺮ ﺭﻭﺩ،ﺣﺮﮐﺖ ﮐ= 5256;ﺪﺗﺮ ﺩﺍﺭﺩ ﻭﻟﻰ ﻣﺘ&= #65228;ﺎﻟی ﺘﺮ ﺍﺳﺖ. ﻭ ﺣﺮﮐ= ;ﺖ ﻣﺪﺍﺭﻯ ﻟﻮﻟﺒ&#= 65264; ﻧﻴﺰ ﻣﺘﺰﺍﻳﺪ &= #65251;ﻴﮕﺮﺩﺩ. ﭼﻮﻥ ﺣﺮﮐﺖ ﺩﺍ&= #65267;ﺮﻩ ﻫﺎ ﺻﺪﻑ ﺑﻮﻗﻰ = ﺍﺳﺖ،ﻳﺎ ﻓﻨﺮ ﺩﺍﻳﺮه ا= 5263; ﮐﻪ ﺩﺭ ﻫﺮ ﺩﺍﻳ= ﺮﻩ ﺑﻌﺪﻯ،ﻭﺳﻌﺖ = 5261; ﺍﺭﺗﻔﺎﻉ ﻫﺮ ﺩ&= #65165;ﻳﺮﻩ ﻣﺪﺍﻡ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﺍﻟﺒﺘﻪ ﮐﻪ ﻃﺒ&= #65268;ﻌﻰ ﺍﺳﺖ،ﻋﻘﻞ ﻓﺼ= 5246; ﻧﻮﻋﻰ،ﮐﻪ ﻗﺪ= 5197; ﻧﻬﺎﺋﻰ ﺭﺍ،ﺩ= 5197; ﺣﺮﮐت ﻮﺩﺭ ﺍﻣ&#= 65262;ﺭ ﺗﮑﺎﻣﻞ ﻭ ﺗﻤﺪ&= #65253; ﺑﻴﺎﺑﻨﺪ، ﺑﺎ= 5199; ﻗﺎﺩﺭ ﻧﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ،ﭘﻴﺶ ﺑﻴ= 5256;ﻰ ﻧﻮﻉ ﺗﻐﻴﻴﺮ ﺩ&= #65197; ﻣﺮﺣله ﺒﻌﺪﻯ= 48;ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﻌ&= #65194;ﻯ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. = ﺯﻳﺮﺍ ﺟﻬﻞ ﻣﺎ ﺑﺎﻣﻮ&= #65197; ﺗﮑﺎﻣﻠﻰ ﺑﺮﺗ&#= 65198; ﻭ ﻧﻴﺎﻣﺪﻩ،ﺃ= 5251;ﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﻭ= ﮐﺸﻒ ﺁﻧﻬﺎ ﺧﻮﺩ ﻣﺸ&= #64401;ﻠﺎﺕ ﻋﻠﻤﻰ ﻫﻤﺮﺍﻩ &= #65193;ﺍﺭﺩ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻳﻦ ﻫﻤﺎ= ﻥ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻋﻠﻢ ﺩﺭ ﺟﻬﺎﻥ = ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎﺯ ﺧﻮﺩ&= #65197;ﺍ ﻣﻮﺍﺟﻪ ﺑﺎ ﺟﻬ&= #65246; ﺍﺯ ﻭﺿﻊ ﻭﻧﻮﻉ = ﺗﻐﻴﻴﺮ ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ &= #65191;ﻮﺍﻫﺪ ﻳﺎﻓﺖ. ﻫﻤﻪ ﺍﻳ= ﻦ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ﻰ،ﻫﻤﻪ ﺩﺭ ﺳﻨّﺖ ﺍﻟﻬ&#= 65264; ﺟﺎﺭﻯ ﺍﺳﺖ. ﭼﻪ= ﺳﻨّﺖ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ &= #65239;ﻮﺍﻧﻴﻦ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﻭ ﭼﻪ ﺩﺭﺳﻨّﺖ ﺗ&#= 64401;ﺎﻣﻞ ﻓﺮﺩﻯ ﺭﻭﺡ ﻫﺮ = ﻣﻮﺟﻮﺩ ﮐﻪ ﻫﺮﮐﺪﺍﻢ ﺑ&= #65198;ﺍﻯ ﺧﻮﺩ ﻭﺿﻊ ﺧﺎﺹ = ﻭﻣﺸﺨّﺺ ﺩﺍﺭﺩ. ﻭ ﺗﮑﺎﻣ= ﻞ ﻓﺮﺩ ﺑﺎ ﺗﺪﺑﻴ&= #65198; ﺧﺎﺹ ﻟﺤﻈﻪ ﺑﻠ&= #65188;ﻈﻪ ﺍﻟﻬﻰ ﺍﺳﺖ ﺭﻭ&= #65185; ﻓﺮﺩﻯ ﻣﺪﺍﻡ ﻭ = ﺑﺘﺮﺗﻴﺐ،ﺍﺯ ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍ&#= 65225; ﮔﺬﺷﺘﻪ،ﻭ ﺩﺭ &#= 65259;ﺮﻧﻮﻉ ﻧﻴﺰ ﺍﺯ ﺗﻤﺎﻣ&= #65264; ﻓﺼﻮﻝ ﺁﻥ ﻧﻮﻉ = ﺑﺎﻳﺪ ﺑﮕﺬﺭﺩ. ﻭﺍﻳﻨ&= #65242; ﻧﻴﺰ ما ﮐﻪ ﺩﺭ &= #65251;ﺮﺣﻠﻪ ﺑﺸﺮی هستیم ،= ﺑﺎﻳﺪ ﺗﻤﺎﻣﻰ ﻓﺼﻞ ﻧ&= #65262;عی ﺘﺎ ﺁﻏﺎﺯ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺁﺧﺮ = ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮی ﺮﺍ &= #1576;بینیم . ﻣﻨﺘﻬﺎ ﺳﺎﻟﻚ= ﻭﺍﺻﻞ ﺑﺎ ﺍﺭﺍﺩه اﻯ &#= 65191;ﺎﺹ،ﻭ ﺑﺎ ﻋﺒﻮﺭ ﺳﺮﻳ&= #65226; ﺷﻬﻮﺩﻯ ﺍﺯ ﻣﺮ&= #65165;ﺣﻞ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻭ ﺍ= ;ﻟﺒﺘﻪ ﺑﺎ ﮐﻤﻚ ﺍﻟﻬﻰ = ﺧﻮﺩﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﺭﻭﺣ&= #65264;، ﺑﭽﻨﺎﻥ ﺗﮑﺎﻣ&#= 65246; ﻣﺮﺍﺣﻞ ﺁﻏﺎﺯ&#= 65267;ﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺮﺳﺎﻧﻨﺪ. ﮔ&= #65198;ﭼﻪ ﻫﻨﻮﺯ ﻫﻢ ﺩﺭ ﻗ= ﺎﻟﺐ ﺟﺴﻢ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺍﻳﻦ ﺣﺎﻟﺖ ﺑﻬ&= #65208;ﺘﻰ ﺧﺎﺹ ﻭﺍﺻﻠﺎﻥ &= #65165;ﺳﺖ. ﮐﻪ ﺑﺎ ﻋﻘﻠﻰ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻠﺎﺋﮑﻰ ﺩʋ= 97; ﺟﻤﻌﻰ ﺑﺸﺮﻯ ﺑﺎﺷﻨﺪ&#= 1548;ﻭ ﺗﺎ ﺑﻌﺪﺍ ﺩﺭ ﺭ= ﺟﻌﺖ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65193;ﺭ ﺻﻮﺭﺕ ﻭ ﺟﺴﻢ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻗﺮ&= #65165;ﺭ ﮔﻴﺮﻧﺪ، ﺑﺎﺯ= 5175;ﮑﺎﻣﻠﺎﺕ ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ، ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺍﻧ= ﻮﺍﻉ ﺑﺮﺗﺮ ﺍﺩﺍﻣﻪ &= #65193;ﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﺩﺭ ﺗﺠﺰﻳﻪ ﻭ ﺗ= ﺤﻠﻴﻞ ﺍﻣﻮﺭ،ﻭ ﺗﺤﻘ= 5268;ﻖ ﻋﻠﻤﻰ ﺑﺮﺍﻯ ﺑ&= #65198;ﺭﺳﻰ ﺍﻳﻦ ﺗﺤﻮﻟﺎﺕ&#= 1548;ﻭﮐﺸﻒ ﻗﻮﺍﻋﺪ ﻭ ﻗﻮﺍ&= #65255;ﻴﻦ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻗﻮﺍﺭﻩ ﻫ= ﺎﻯ ﺁﻥ،ﺩﻭ ﺭﺍﻩ ﻭ&#= 65183;ﻮﺩ ﺩﺍﺭﺩ. ﻳﮑﻰ ﻋﻠ= ﻤﻰ ﻭﻣﮑﺘﺒﻰ ﻭ (ﺩﻭ= ﮐﺘﻮﺭﻳﻨﺎﻝ) که اﺻﻮﻟﻰ ﺍﺳA= 174;. ﻭ ﻣﺤﻘﻖ ﻣﺘّﮑ&#= 65264; ﺑﻌﻘﻞ ﺧﻮﺩ،ﻳ= 5166; ﻣﺘّﮑﻰ ﺑﺮﻭﺷ= 5260;ﺎﻯ ﻋﻠﻤﻰ، ﺑﺎﻋﻘ= 5246; ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺧ= ﻮﻳﺸﺘﻦ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻟ= 5156;ﺧﺮﻩ ﺑﻨﻮﻋﻰ ﺑﻴﻨﺶ &= #65165;ﺯ ﺳﻄﺢ ﻋﻘﻞ ﺧﺎﺹ = ﺧﻮﺩﺵ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻳﺎ ﺑﺮﺭﺳﻰ ﺑﺮﺣﺴ&#= 65168; ﺳُﻨّﺖ ﺍﻟﻬﻰ = 5227;ﺮﻓﺎﻧﻰ ﻭ ﺷﻬﻮﺩﻯ،ﮐﻪ &#= 65165;ﺯ ﺩﻳﺮ ﺑﺎﺯ ﻭﺟﻮ&= #65193; ﺩﺍﺷﺘﻪ. ﻭ ﺧﺪﺍ= ﻭﻧﺪ ﺑﺮﻭﺍﻝ ثاﺑﺘA= 264; ﺩﺭ ﺃﻣﺮ ﺗﻐﻴﻴ&= #65198; ﺁﻥ ﺑﻮﺳﻴﻠﻪ ﺍ&= #65255;ﺒﻴﺎﻯ ﺧﻮﺩ ﻣﻄﺮﺡ ﮐﺮ&= #65193;ﻩ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺑﻴ= ﻨﺸﻰ ﮐﻪ ﺍﺯ ﻣﺤﻞ ﮐﻤ= ﻚ ﻭ ﻳﺎﺭﻯ ﻓﺼﻞ ﻭ= ﻧﻮﻉ ﺑﺮﺗﺮ ﺍﺯ ﺳﻄﺢ = ﻋﻘﻞ ﺧﻮﺩ ﻣﺤﻘﻖ ﺑﺎ&= #65207;ﺪ. ﻟﺬﺍ ﻣﺤﻘﻘﻴﻦ &= #65193;ﺭ ﺑﻴﻨﺶ ﻋﻠﻤﻰ، &#= 65251;ﺘّﮑﻰ ﺑﻌﻘﻞ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺍﺣﮑﺎ&= #65249; ﺟﺰﺋﻰ ﻣﺤﺪﻭﺩ &= #65211;ﺎﺩﺭ ﻣﻴﮑﻨﻨﺪ،ﮔﺮ= 70;ه ﺪﺭ ﺳﻄﺢ ﺧﻮﺩﺵ = ﻧﺴﺒﺘﺎ ﺩﺭﺳت اﺳﺖ،ﻭʌ= 47;ﻰ ﻧﺘﺎﻳﺞ ﺁﻥ ﺩﺭ = ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ،ﻭ ﻋﻘﻞ &#= 65235;ﺼﻞ ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﻗ&= #65166;ﺑﻞ ﺗﻄﺒﻴﻖ ﻭ ﺗﺤﻘ&= #65238; ﻧﻴﺴﺖ. ﺍﻣﺎ ﺩﺭ= ﻳﻚ ﺑﻴﻨﺶ ﺳﻨّﺘﻰ &#= 65261; ﺍﻟﻬﻰ،ﮐﻪ ﻫﻤ= 5268;ﺸﻪ ﻫﺮ ﺳﻄﺢ ﻋﻘﻠﻰ&= #1548;ﺑﺎ ﮐﻤﻚ ﺳﻄﺢ ﻋﻘﻠ&= #65264; ﺑﺮﺗﺮ ﻭ ﻟﺪﻧّ&#= 65264;،ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﻫﻢ ﺍﺯ ﺑ= ﺮﺗﺮﺍﻥ ﻇﻬﻮﺭ ﻣﺎﺩﻯ ﺩ&= #65197; ﺩﻧﻴﺎ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ، ﺻﻮﺭ= 5173; ﻣﻴﮕﻴﺮﺩ. ﻭ ﻧﺘ= ﺎﻳﺞ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﺑ&= #65166; ﺗﺤﻘﻴﻖ ﻋﻠﻤﻰ &= #65191;ﻴﻠﻰ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ. = ﻭ ﺍﻳﻦ ﺗﺤﻘﻴﻘﺎ&#= 65173; ﻋﺮﻓﺎﻧﻰ،ﻳﺎA= 197;ﻯ ﺩﻫﻨﺪﻩ ﺣﺮﮐﺖ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺡ ﻓﺮﺩﻯ،ﻭ &#= 65187;ﺘﻰ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﺮ&= #65169;ﻮﻃﻪ، ﺑﺮﺍﻯ ﺣﺮﮐﺖ ﺑ&= #65204;ﻤﺖ ﻓﺼﻞ ﻭﻧﻮﻉ ﺑﻌ&= #65194;ﻯ ﻣﻴﺒﺎﺷﺪ. ﺍﻟﺒ&= #65176;ﻪ ﮐﻪ ﺩﻳﺪ ﻣﺘﺎﻓ&= #65268;ﺰﻳﮑﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭ ﺳ= ﻨّﺘﻰ ﺍﻟﻬﻰ،ﺩﻳﺪی A= 211;ﺤﻴﺢ ﺗﺮ ﻭ ﺣﺘﻰ ﻣﻨﺤ= ﺼﺮ ﺑﻔﺮﺩ ﺍﺳﺖ. ﮐﻪ= ﺑﺸﺮ ﺟﺰ ﺁﻥ ﺭﺍﻫﻰ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺗﻌﺎʌ= 47;ﻰ ﻋﻘﻠﻰ ﻭ ﻣﻔﺎﻫ&= #65268;ﻢ ﺗﮑﺎﻣﻠﻰ ﻧﺪﺍ&#= 65197;ﺩ. ﻭ ﺍﮔﺮ ﺑﺎ ﺍﻳﻦ= ﺩﻳﺪ ﻋﺮﻓﺎﻧﻰ ﺳﻨّ= 5176;ﻰ، ﺑﻬﺴﺘﻰ ﺧﻮﺩ ﻭ = ﻋﺼﺮ ﻭ ﺗﻤﺪﻥ ﺧﻮﻳﺶ = ﻧﻈﺮ ﮐﻨﻴﻢ،ﻧﺘﺎﻳA= 182; ﺩﺭﺳت ﺘﺮی گرʃ= 80;ﻪ ﻏﻴﺮﻣﻄﻠﻖ ﺍﺳ&#= 65174; ﻣﻴﺮﺳﻴﻢ. ﻭ ﺍل&= #1575;ّ ﺑﻴﻨﺸﻬﺎﻯ ﻋﻠ&#= 65252;ﻰ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ&#= 1548;ﺑﺮ ﺣﺴﺐ ﻋﻘﻞ ﻫﺮ ﻓ= ﺼﻞ ﻧﻮﻋﻰ،ﺟﺰ ﻣﺒ= 5260;ﻤﺎﺕ ﻭﭘﺮﺕ ﻭﭘﻠﺎﺋ&#= 65264; ﻧﺘﻴجه اﻯ ﺩﺳA= 174; ﻧﻤﻴﺪﻫﺪ. ﻫﻤﺎ&= #65253; ﺩﺭﺩﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻪ= ; ﺍﻣﺮﻭﺯ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺟ&= #65260;ﺎﻧﻰ ﺩﺭﺻﺪﺩ ﺷﻨﺎﺧ&#= 65174; ﻭﺿﻊ ﻣﻮﺟﻮﺩ،= 5261; ﺍﺭﺍﺋﻪ ﺭﺍﻩ ﺣ&= #65248;ﻬﺎﻯ ﻣﺸﮑﻠﺎﺕ ﺑﻰ ﻓ&= #65166;ﻳﺪﻩ ﻫﺴﺘﻨﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻳﻚ ﻧﻈﺮﮔﺎﻩ ﺣﺘﻤ&#= 65264; ﻭ ﺟﺒﺮ ﺍﻟﻬﻰ،&#= 64400;ﻪ ﺑﺮﺣﺴب ﺁﻥ،ﻫA= 198; ﺁﻧﭽﻪ ﺩﺭ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺗﻌﻴﻴﻦ ﺷ&= #65194;ﻩ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻭ ﭘﺪﻳﺪﻩ ﻫﺎ ﺩ= ﺭ ﻳﻚ ﺟﺮﻳﺎﻥ ﻃﺒ&= #65268;ﻌﻰ ﺧﻮﺏ ﻭ ﺑﺪ ﻫﺮﺩ= ﻭ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ&#= 1548; ﻭ ﻫﺮ ﺩﻭ ﺿﺮﻭﺭ= ﻯ ﻧﻴﺰ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﭘﻴﺪﺍﻳﺶ ﻣﺸﮑ&#= 65248;ﺎﺕ ﺗﻤﺪنی ،ﮐﻪ ﻧA= 176;ﻴﺠﻪ ﻋﺪﻡ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺗﻤﺎﻣﻰ ﺍﻓﺮﺍ&#= 65193; ﻳﻚ ﻗﻮﻡ ﻭ ﻧﮋﺍ= ﺩ ﻭﻓﺼﻞ ﻧﻮﻋﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﻣﺮﻯ ﻃﺒﻴﻌﻰ &= #65261; ﻟﺎﺯﻡ ﻭ ﻗﺎﺑﻞ = ﭘﻴﺶ ﺑﻴﻨﻰ ﮐﻠّﻰ ﺍ&#= 65203;ﺖ. ﻭ ﻣﻌﺎﻳﺐ ﻧﻴﺰ = ﺧﻮﺩ ﺑﻌﺪ ﺍﺯ ﻣﺮﺍﺣ&= #65248;ﻰ ﺍﺯ ﻭﺍﮐﻨﺸﻬﺎ&#= 1548;ﺑﺎﺯ ﻫﻨﻮﺯ ﺩﺭ ﻳﻚ ﻣ= ﺴﻴﺮﻃﺒﻴﻌﻰ،A= 261; ﻋﺎﻗﺒﺖ ﺣﺘﻤﻰ &= #65169;ﻤﻘﺼﺪ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﭘ&= #65268;ﺶ ﻣﻴﺮﻭﻧﺪ. ﺑﺮﺍ&= #65263; ﻣثاﻝ ﺑﺎ ﺍﺭﺍ= 5193;ﻩ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ&#= 1548;ﮐﻪ ﺑﺮ ﺧﻠﺎﻑ ﺳﻨّ&#= 65174; ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65246; ﻃﺒﻴﻌﻰ ﺃﺯﻟﻰ&#= 1548;ﺍﺯ ﻣﺴﻴﺮ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﺩﻭﺭ ﺷﻮﺩ،ﺩﻭ= 4380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻧ&= #65204;ﺦ ﻭﻣﺴﺦ ﻫﺎﺋﻰ ﻣ&= #65268;ﺸﻮﺩ،ﺗﺎ ﺷﺨﺼﻰ ﺣﺮﮐﺖ ﺗ&= #64401;ﺎﻣﻠﻰ ﺭﺍ ﺑﺎﺯ ﺍﺯ ﻧﻮ= ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳﺪ. ﻭ ﺑﺎﻟ= ﺄﺧﺮﻩ ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ &= #65155;ﺯﻟﻰ ﺍﻟﻬﻰ ﻧﻴﺰ ﺗﺤ&= #65240;ﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ. = ﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﻗﺎ&= #65227;ﺪﻩ ﻭ ﻓﺮﻣﺎﻥ( ﺍﻧّ&= #65166; ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮ&#= 65253;) ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﻭ = ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. = ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﻨﺪ. ﮐﻪ ﺍﺯ= ﻣﺮﺯ ﮐﻤﺎﻝ ﺭبّ اﻟA= 256;ﻮﻉ ﺧﻮﺩ ﺑﮕﺬﺭﻧﺪ. = ﺍﻣﺎ ﺍﻳﻦ ﮐﺎﺭﻣﺎﻫ&#= 65166; ﻭ ﺍﺩﻭﺍﺭ ﻣﮑﺮ&= #65197;،ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻓﺮﺻ&= #65176;ﻬﺎﻯ ﻃﻠﺎﺋﻰ،ﻭﺧﻮA= 193; ﻧﻌﻤﺘﻬﺎﻯ ﻭﻳ&#= 64395;ﻩ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #1548; ﮔﺮﭼﻪ ﺩﺭ ﻇﺎﻫ&= #65198; ﺟﻬﻨّﻢ ﻭ ﻗﻬﻘ&#= 65198;ﺍ ﻣﻴﺒﺎﺷﻨﺪ،ﺑA= 166;ﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻪ ﻣﺴﻴﺮ ﺣA= 198;ﮐﺖ ﻃﺒﻴﻌﻰ ﻭﺃﺯﻟ&#= 65264; ﺍﻟﻬﻰ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﻧﺪ. ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ = ﺍﻓﺮﺍﺩ ﮐﻪ ﺟﺪﺍ ﺍﺯ ﺍﺭ= ﺍﺩﻩ ﺍﺯﻟﻰ ﺍﻟﻬﻰ ﺑ&= #65166;ﺷﻨﺪ ﺧﻨثی ﺷﺪﻩ،ﻭ A= 169;ﻀﺮﺭ ﺧﻮﺩﺷﺎﻥ ﺿﺮﻭ&#= 65197;ﺕ ﻭﺣﺘﻤﻴّﺖ ﻭ ﺟ&#= 65170;ﺮﺍﻟﻬﻰ ﻳﺎ ﺟﺒﺮ ﺍﺯﻟﻰ = ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﺭﺍ ﻫﻤﭽ&= #65256;ﺎﻥ ﺣﺎﮐﻢ ﺑﺮﺍﻣﻮ&#= 65197; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻫﺮ ﺗﺄﺧﻴﺮ ﻭ ﺗﻨﺒ&= #65248;ﻰ ﻭ ﺍﻧﺤﺮﺍﻒ ﺍﻓ&= #65198;ﺍﺩ ﻭ ﻧﺴﻞ ﻫﺎ ﻭ ﻧﮋ= ;ﺍﺩﻫﺎ ﺑﻰ ثمر ﺧﻮﺍﻫA= 194; ﺑﻮﺩ. ﺍﻓﺮﺍﺩ ﺑ= ﺸﺮ ﺍﻣﺮﻭﺯ ﻭ ﻓﺮﺩ&= #65165; ﻧﻴﺰ،ﺑﺎ ﺩﻧﻴ= 5166; ﭘﺮﺳﺘﻰ ﺧﻮﺩ ﺍ&= #65199; ﮐﺎﺭﻭﺍﻥ ﻭ ﺣﺮ&= #64400;ﺖ ﻫﺴﺘﻰ ﻋﻘﺐ ﻣﺎ&= #65255;ﺪﻩ،ﻭ ﺑﺎ ﺗﺤﻤّﻞ ﺑﻠ&#= 65166;ﻳﺎ ﻭ ﻣﺠﺎﺯﺍﺗﻬﺎ&#= 65263;ﺟﻬﻨّﻤﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺟ&#= 65260;ﺎﻥ ﺑﺎﺯ ﺑﻤﻘﺼﺪ ﺍ&= #65199;ﻟﻰ ﻭﮐﻤﺎﻟﻰ ﻣﻴﺮ&#= 65203;ﻨﺪ. ﻭﺗﻨﻬﺎ ﺍﻓﺮﺍ&#= 65193;ی ﮐﻪ ﺷﺎیسته ﻧʋ= 66;ﻡ ﻋﺎﻗﻞ ﻭ ﻣﺴﺘﻌ&= #65194; ﺩﺍﺭﻧﺪ،ﻣﻴﺘA= 262;ﺍﻧﻨﺪ ﺩﻝ ﺍﺯ ﺳﺮﺧﻮﺩ&= #65263; ﻭ ﺩﻧﻴﺎ ﭘﺮﺳﺘ&= #65264;،ﻭ ﻣﻴﻞ ﺩﺭ ﺑﻘﺎﻯ = ﺩﺭ ﻣﻘﺎﻡ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ ﺑﺮﺩﺍﺭﻧﺪ. ﻭ ﺩ= ﺭ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65203;ﻨّﺘﻰ ﻭ ﺍﻟﻬﻰ ﻗﺮﺍﺭ = ﮔﻴﺮﻧﺪ. ﻭﺩﺭ ﺭﺳﻴﺪﻥ ﺑ&= #65252;ﻘﺼﺪ ﺍﻟﻬﻰ ﻋﺠﻠﻪ ﻭ = ﭘﻴﮕﻴﺮﻯ ﮐﻨﻨﺪ. ﺍﻳﻦ ﺗﻨ= ﻬﺎ ﻋﺠﻠﻪ ﻣثبتی ʋ= 65;ﺳﺖ، ﮐﻪ ﺍﻓﺮﺍﺩ ﺑﺸ&= #65198;ﻯ ﻣﻴﺘﻮﺍﻧﻨﺪ،A= 261; ﺑﺎﻳﺪ ﺑﮑﻨﻨﺪ. = ﮐﻪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺧﻮﺩﺭﺍ ﺯﻭﺩﺗ&#= 65198; ﺑﻤﻘﺼﺪ ﺍﻟﻬﻰ &= #65169;ﺮﺳﺎﻧﻨﺪ،ﻭ ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭ ﺳﭙس = 5169;ﻌﺪﻫﺎ ﺑﺸﻬﻮﺩ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺧﻮﺩ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ،ﺍﻳﻦ ﻋ= 5184;ﻠﻪ ﺩﺭﺳﺖ ﻧﻴﺴﺖ،= 5261; ﺑﺎﻳﺪ ﺩﺭ ﺗﻮﮐ&= #1617;ﻞ ﮐﺎﻣﻞ ﺑﻮﺩﻩ. ﺯ= ﻳﺮﺍ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻫ&= #65198; ﺗﮑﺎﻣﻞ ﺑﺎﻟﺄ&#= 65191;ﺮﻩ ﻣﺮﺍﺗﺐ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻟﺎﺯﻡ ﺁﻥ ﺑﺎﻳ&= #65194; ﻓﺮﺍﻫﻢ ﻭ ﺗﺄﻣ&= #65268;ﻦ ﺷﺪﻩ ﺑﺎﺷﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻤ= ﺪﻥ ﻫﺎ ﻧﻴﺰ ﺩﺭﻫﺮ = ﻗﻮم ﻮ ﻧﮋﺍﺩ ﻭ ﻓﺼﻞ= ﻧﻮﻋﻰ،ﮐﻪ ﺩﻭﭼﺎﺭ ﺍﻳﻦ ﺗ&= #65256;ﺒﻠﻰ ﻭﺧﻮﺩﺳﺮﻯ ﺑﺎ&#= 65207;ﻨﺪ، ﻃﺒﻴﻌﺘﺎ ﺗﻤﺪ&#= 65255;ﻰ ﻣﻨﺠﺮ ﺑﺴﻘﻮﻁ &= #65165;ﺳﺖ. ﻭ ﻧﺸﺎﻧﻪ ﻫﺎﻯ = ﺍﻳﻦ ﺳﻘﻮﻁ،ﭘﻴﺪﺍ = 5207;ﺪﻥ ﺭﻭﺯﺍﻓﺰﻭﻥ ﻣ&#= 65166;ﺩﻩ ﮔﺮﺍﺋﻰ ﺑﺠﺎﻯ &= #65251;ﻌﻨﻮﻳّﺖ ﺍﺧﻠﺎﻗﻰ ﺍﺳﺖ. = ﭼﻪ ﺭﺳﺪ ﺑﻬﻤﻴن مراتب اﻟﻬﻰ ﮐ= ;ﻪ ﺩﺭﻧﻈﺮﻳﻪ ﻫﻨ&#= 65194;ﻯ،ﺑﺸﮑﻞ ﻧﺴﺒﺘﺎ ﺩﺭﺳﺘ&#= 65264; ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪ&= #65257; ﺍﺳﺖ. ﻋﺼﺮ ﻣﺎﺩ= ﻯ ﻭ ﺗﮑﻨﻴﮑﻰ ﺍﻣ&= #65198;ﻭﺯ ﻣﺎ ﻧﻴﺰ،ﻣﺎﻧ= 5256;ﺪ ﻫﺮ ﻋﺼﺮ ﺩﻳﮕﺮ = ﺗﻤﺪﻧﻰ ﻭﺍﻣﺎﻧﺪﻩ ﺍﺯ &= #65203;ﻨّﺖ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺗﮑﺎﻣﻠﻰ ﻓﺮﺩ&#= 65263; ﻣﻴﺒﺎﺷﺪ،ﻭ ﺑ= 5166;ﻳﺪ ﻣﻨﺘﻈﺮ ﺳﻘﻮﻁ &= #65191;ﻮﺩ ﺑﻮﺩ. ﻭﻟﻰ ﻧﻪ ﺳ= ;ﻘﻮﻁ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺑ&#= 65248;ﮑﻪ ﺳﻘﻮﻁ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺑ&= #65208;ﺮﻯ . ﻭ ﺗﻨﻬﺎ ﺍﻭﻟﻴ= ;ﺎ ﻭﻭﺍﺻﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺧ= 5262;ﺩﺭﺍ ﺍﺯ ﺍﻳﻦ ﺗﻤﺪﻧ&= #65260;ﺎﻯ ﺯﻣﺎﻥ ﺟﺪﺍ ﺷﺪ&= #65257;،ﻭ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65255;ﻄﻔﻪ ﺗﻤﺪﻥ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﻧﺴﻞ ﻭ = 5255;ﮋﺍﺩ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑ= ﺮﺗﺮﻯ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ. ﮐﻪ ﺩﺭ ﻣﺮﺣﻠﻪ = ﻭ ﻋﺼﺮ ﺑﻌﺪﻯ،ﻓ= 5212;ﻞ ﻧﻮﻋﻰ ﺭﺍﻳﺞ ﺍ&= #65267;ﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﻭ= ﻃﺒﻌﺎ ﻧﻴﺰ ﺁﻧﻬﺎ ﺩﺭ = ﺳﺮﺯﻣﻴﻦ، ﻭﺍﺻﻠﺎﻥ ﻗﺎﺋ&#= 65250; ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ = ﺍﻳﺮﺍﻥ ﺍﺳﺖ،ﺗﺸﮑﻴﻞ = 5175;ﻤﺪﻥ ﺁﺗﻰ ﻭ ﻧﮋﺍﺩ ﺑ= ﺮﺗﺮ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺭ= ﺍﻳﺞ ﺑﺮﺗﺮ ﺭﺍ ﺑﻮﺟ&= #65262;ﺩ ﺧﻮﺍﻫﻨﺪ ﺁﻭﺭ&#= 65193;. ﻭ ﺑﺮﺣﺴﺐ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻈﺮﻳﻪ ﻫﻨﺪﻯ ﻣﺮﺣﻠﻪ &= #65251;ﻌﻨﻮﻯ ﺟﺪﻳﺪ ﺍﺯ ﻳﻚ ﺩ= ﻭﺭﻩ ﺟﺪﻳﺪ ﺑﺸﺮﻯ ﺭ&= #65165; ﺁﻏﺎﺯ ﻣﻴﮑﻨﻨ&#= 65194;. ﺗﺎ ﺑﺎﺯ ﻭﺍﻣﺎ&= #65255;ﺪﻩ ﻫﺎﻯ ﺁﻧﻬﺎ ﺍﺯ = ﻣﺴﻴﺮ ﺳﻨّﺖ ﺍﻟﻬﻰ، = 5267;ﻌﻨﻰ ﺧﻮﺍﺳﺘﻪ ﻫﻤﻴ&#= 65208;ﮕﻰ ﺳﻠﻮﻙ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺭ ﭼﻪ ﻣﺸﮑﻠﺎ&= #65173; ﺟﺪﻳﺪ،ﻭ ﺩﻭﺭ= 5257; ﮐﺎﻟﻰ ﻳﻮﮔﺎ ﻭ&= #65251;ﺎﺩﻩ ﮔﺮﺍﺋﻰ،ﻭ ﺗﻤ= 5194;ﻥ ﺟﺪﻳﺪﻯ ﺩﺭ ﺷﺮ&= #65233; ﺳﻘﻮﻁ ﻣﺠﺪﺩ ﻗ&= #65198;ﺍﺭ ﺑﮕﻴﺮﺩ. ﭘس ﭘﻴ&= #65194;ﺍﻳﺶ ﻣﻌﺎﻳﺐ ﻭﻋﻠﻞ &= #65203;ﻘﻮﻁ ﺗﻤﺪﻧﻰﺩﺭﻫﺮ= 5235;ﺼﻞ ﻧﻮﻋﻰ ﺭﺍﻳﺞ،= 5267;ﻚ ﺍﻣﺮ ﻃﺒﻴﻌﻰ ﺍ&= #65203;ﺖ ﺩﺭﺣﺮﮐﺖ ﻣﺪﺍ&#= 65197;ﻯ ﺁﻥ،ﺍﺭﻭﺍﺡ ﻭ= 5165;ﻣﺎﻧﺪﻩ ﺩﺭ ﺩﺍﻳﺮﻩ ﻫﺎ&= #65263; ﮐﺎﺭﻣﺎﺋﻰ،ﻭ = 5251;ﺠﺎﺯﺍﺗﻬﺎﻯ ﭼﺮﺥ ﺳﺎﻣﺴﺎﺭ&#= 65165; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺍ= ﻣﺎ ﺍﮔﺮ ﻓﺮض ﺸﻮﺩ&#= 1548;ﻣُﺪﺭﻧﻴﺴﺘﻬ= ;ﺎﻯ ﻫﺮﻋﺼﺮ،ﻭﮐﺴA= 166;ﻧﻰ ﭼﻮﻥ ﻓﻠﺎﺳﻔﻪ &= #65251;ﺘّﮑﻰ ﺑﻌﻘﻞ ﺧﻮﺩ،ﻭ &#= 65227;ﻠﻤﺎﺋﻰ ﮐﻪ ﺩﺭ ﺻﺪﺩ ﺷﻨ= ﺎﺧﺖ ﻋﻠﻞ ﻭ ﺧﻨثی ﮐ&#= 65198;ﺩﻥ ﺁثاﺭ ﻃﺒﻴﻌﻰ = 5165;ﻣﻮﺭﻫﺴﺘﻨﺪ،= ;ﺑﺨﻮﺍﻫﻨﺪ ﺍﺯ ﺩﻳﺪ ﻋﺮﻓﺎ&= #65255;ﻰ ﻭ ﺳﻨّﺘﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ ﻧﻈﺮ ﮐﻨﻨﺪ،ﺧ= 5262;ﺍﻫﻨﺪ ﺩﻳﺪ ﮐﻪ ﻣﻌﺎﻳ&= #65168; ﻭﻣﺸﮑﻠﺎﺕ،ﻭ = 5169;ﺎﻟﺄﺧﺮﻩ ﺳﻘﻮﻁ ﺗﻤﺪﻧﻬ&#= 65166;،ﺃﻣﺮﻯ ﺍﺗّﻔﺎﻗﻰ ﻧﻴ= 5204;ﺖ. ﻭ ﺩﺭ ﺍﻳﻦ ﺑﻰ ﻧ= ;ظمی ﻇﺎﻫﺮﻯ،ﻧﻈﻤA= 264; ﺑس ﻣﺤﮑﻢ،ﻭﻟA= 264; ﻧﺎﺷﻨﺎﺧﺘﻪ ﺑ&#= 65198;ﺍﻯ ﻣﺎ ﻭﺟﻮﺩ ﺩﺍﺭ&= #65193;. ﻭ ﻫﻤﮕﻰ ﻣﺎ ﭼﻪ= ﺑﺨﻮﺍﻫﻴﻢ ﻭ ﭼﻪ ﻧﺨﻮﺍﻫﻴ&= #65250;،ﺩﺭ ﻃﻠﺴﻢ ﻫﺎﻯ ﺁﻥ = ﻗﺮﺍﺭ ﺩﺍﺭﻳﻢ. ﻭ ﺭﺍﻩ= ﺧﻠﺎﺻﻰ ﺍﺯ ﺍﻳﻦ ﺑﻨﺪﻫ&= #65166;ﻯ ﻃﻠﺴﻢ نداریم= . ﻣﺎﻧﻨﺪ ﺟﺒﺮﻯﻭﻃﺒﻴﻌ= 5264;،ﻭ ﺑﺮﺣﺴﺐ ﻗﻮﺍﻧ&#= 65268;ﻦ ﻃﺒﻴﻌﻰ ﻣﺮﺑﻮ&#= 65219;ﻪ ﻫﻤﺎﻥ ﺗﺠﺪﻳﺪ &= #65255;ﻈﺮ ﺩﺭ ﺧﻮﺩﻣﺎﻥ،= 5261; ﺗﺮﻙ ﻣﻘﺎﻡ ﻓﻌ&= #65248;ﻰ ﻭ ﻋﻘﻞ ﺟﺰﺋﻰ ﺧ= ﻮﺩﻣﺎﻥ،ﺑﺮﺍA= 263; ﺭﺳﻴﺪﻥ ﺣﺪّ ﺃ&#= 65239;ﻞ ﺑﻌﻘﻞ ﻭ ﻣﻘﺎﻡ = ﺑﻌﺪﻯ ﻣﺎ ﺍﺳﺖ. ﮐﻪ ﺷﻬ= ;ﻮﺩ ﺁﻥ ﺍﻧﺘﻈﺎﺭ ﻣ&= #65166;ﺭﺍ ﻣﻰ ﮐﺸﺪ. ﻭ ﺑﺮﺍ= ;ﻯ ﺑﺸﺮ ﻓﻌﻠﻰ،ﺑ= 5198;ﺣﺴﺐ ﺳﻨّﺖ ﺍﻟﻬﻰ ﻭ &= #65175;ﺬﮐّﺮﺍﺕ ﺍﻟﻬﻰ ﮐﻪ ﺑﻮﺳ&= #65268;ﻠﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑ&#= 65192;ﺼﻮﺹ ﻣﺤﻤﺪ ﻣﺼﻄﻔﻰ &= #65211;ﺎﺣﺐ ﻭ ﮐﺎﺷﻒ ﺩﻭ ﻗﺮ= ﻩ ﻧﻬﺎﺋﻰ،ﻭ ﻣؤA= 203;س ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ &= #65175;ﮑﺎﻣﻠﻰ،ﻫﻤʋ= 66;ﻥ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻳﺎ ﺭﺏّ ﻣﺸﻬﻮﺩ ﻣ&#= 65188;ﻤﺪ ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺤ&= #65252;ﺪﻯ ﺍﺳﺖ. ﮐﻪ ﺿﻤﻨﺎ= ﻗﺎﺋﻢ ﺍﻭﻟﻴﻦ ﻣﻘﺎﻡ &= #65255;ﺒﻮّﺕ ﺩﺭ ﺁﺧﺮ ﺍﻟﺰﻣ&= #65166;ﻥ ﺑﺸﺮﻯ،ﻭ ﺁﻏﺎ= 5199; ﻭ ﺍﻭﻝ ﺍﻟﺰﻣﺎ&= #65253; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ. ﮐﻪ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﺪﻭﺩ ﺩﺭ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺁﻏﺎﺯ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﺍﻳﻦ ﻋﻮﺍﻗﺐ ﻭ = ﻣﻌﺎﻳﺐ ﺗﻤﺪﻧﻰ ﻭ ﻣﺎﺩ&= #65257; ﮔﺮﺍﺋﻰ ﻭ ﺳﻘﻮ&= #65217;، ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ،ﻫﻤﺎﻥ = 5203;ﺮﻧﻮﺷﺖ ﺍﻓﺮﺍﺩ ﻭ ﺳﺮﻧ&= #65262;ﺷﺖ ﻣﻠﻞ ﻭﻫﺮﻓﺼﻞ &= #65261;ﻧﻮﻉ ﻣﻘﺮﺭ ﺍﺳﺖ،ک= 07; ﻧﻮﻋﻰ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﻣ&= #65262;ﺭﺩ ﺳﺎﻟﮑﺎﻥ ﻭﻭﺍ&#= 65211;ﻠﺎﻥ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻫﺮ= ﻧﮋﺍﺩ ﻭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻋ= ﻰ ﺍﺳﺖ. ﮐﻪ(ﺑﺪﺍﻯ= </span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺍﻟﻬﻰ) ﺩﺭ ﺑ= 5166;ﺭﻩ ﺁﻧﻬﺎ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ،ﻭ ﺳﺮﻧﻮﺷﺖ ﺗﻐﻴ&#= 65268;ﺮ ﻣﻴﮑﻨﺪ. ﻭ ﻧﺠﺎ= ﺕ ﺍﺯ ﮐﺎﺭﻣﺎﻫﺎ &= #65169;ﻰ ﻧﻴﺎﺯﻯ ﺍﺯ ﻃﻰ = ﻣﺮﺍﺣﻞ ﻭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ = ﺑﻌﺪﻯ ﺑﺸﺮﻯ صورت میگیرد. ﻣﺘﺠﺪ= ;ﺩﻳﻦ ﻫﺮﻋﺼﺮ ﺍﮔﺮ ﺩ&= #65197;ﺳﺖ ﻓﮑﺮ ﮐﻨﻨﺪ،ﺑ= 5166;ﻳﺪ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5191;ﺮﻭﺝ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺟ&= #65170;ﺮ ﺍﻟﻬﻰ،ﻭ ﻗﻮﺍ= 5255;ﻴﻦ ﺟﺒﺮ ﻃﺒﻴﻌﻰ،= 5251;ﺮﺣله اﻯ ﻣﺤﺎﻝ ﺍﺳﺖ. = ﻭﺍﮔﺮ ﺗﺠﺪﻳﺪ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65169;ﻨﻤﺎﻳﺪ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭ ﺍ= ;ﻳﻨﻬﺎ ﻫﻤﺎﻥ ﺍﻭﻟﻴﺎ &= #65261;ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #64400;ﻪ ﻣﺘﺠﺪﺩﻳﻦ ﻭﺍ&#= 65239;ﻌﻰ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ ﻫ= ﺴﺘﻨﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﻣُ&#= 65194; ﻭﺩﻳﮑﻮﺭﺍﺳﻴ= 5262;ﻥ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ &= #65197;ﺍ ﺗﺠﺪﻳﺪ ﮐﻨﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻘﻮ&#= 65245; ﻣﻌﺮﻭﻑ،ﺧﺮ ﻫ= 5252;ﺎﻥ ﺧﺮ ﺍﺳﺖ ﻭﻟﻰ ﭘ= ﺎﻟﻮﻧﺶ ﻋﻮﺽ ﺷﺪﻩ . ﺍﮔﺮ= ; ﻣﺘﺠﺪﺩﻳﻦ ﻭﺍﺻﻞ ﺑﻤﻘﺎﻡ &= #65227;ﻘﻠﻰ،ﻭﺗﮑﺎʌ= 51;ﻠﻰ ﺑﻌﺪﻯ ﺑﺎ ﺷﻬﻮ&= #65193; ﻗﺎﺋﻢ، ﺑﺨﻮﺍ= 5259;ﻨﺪ ﺍﻓﮑﺎﺭ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺧﻮﺩﺭﺍ،ﺑﺮﺍA= 263; ﺩﻳﮕﺮﺍﻥ ﻣﻨﻌ&#= 64401;س ﮐﻨﻨﺪ،ﻣﻌﻤﻮA= 247;ﺎ ﻣؤثّر ﻭﺍﻗﻊ ʌ= 55;ﺨﻮﺍﻫﺪ ﺷﺪ. ﺯﻳﺮﺍ ﺑﻴﻨ= ﺶ ﻋﺮﻓﺎﻧﻰ ﻭ ﻋﻘ&= #65246; ﺷﻬﻮﺩﻯ،ﺩﺭ ﻏ= 5268;ﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻮﺟ&#= 65262;ﺩ ﻧﻴﺴﺖ. ﻧﺎﭼﺎﺭ = ﺑﺎﻳﺪ ﺑﺰﺑﺎﻥ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ،ﺑﺎﺯ ﺍﺯ ﻫﻤﺎﻥ ﻣﻨﻄ&= #65238; ﻣﺎﺩﻯ ﻭ ﺑﻴﻨﺶ = ﻋﻠﻤﻰ ﺍﺳﺘﺪﻟﺎﻝ ﮐﻨ&#= 65256;ﺪ،ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺎﺏ ﻓ&= #65260;ﻢ ﺩﻳﮕﺮﺍﻥ،ﻭﺑA= 268;ﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺎﻧس ﻗﺒﻮ᥼= 5; ﻭ ﺩﺭﻙ ﺁﻧﺮﺍ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺍ= ﻳﻦ ﺩﻳﺪ ﻭﻣﻨﻄﻖ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻋﺮﻓﺎ ﺍﺳﺖ،ﮐ= 5258; ﺩﺍﺭﺍﻯ ﺭﻧﮓ ﻓ&= #65248;ﺴﻔﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﻓﻴﺰ= ﻳﮑﻰ ﻫﻢ ﻫﺴﺖ . ﻭﺍﻟّ= ﺎ ﻫﺮ ﺑﻴﻨﺶ ﺩﻳﮕ&= #65198;ﻯ ﭼﻮﻥ ﺑﻴﻨﺶ ﺫﻫ&= #65256;ﻰ ﻓﻠﺴﻔﻰ،ﻳﺎ ﺑ= 5268;ﻨﺶ ﻋﻠﻤﻰ ﺗﺠﺮﺑﻰ &= #65261; ﺗﮑﻨﻴﮑﻰ،ﻭﺣA= 176;ﻰ ﺑﻴﻨﺶ ﻣﻨﻄﻘﻰ &= #65261; ﺭﻳﺎﺿﻰ ﻗﺎﺩﺭ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ،ﻧﻈﺮﻳﻪ = 5193;ﺭﺳﺖ ﻗﺎﺑﻞ ﺗﺒﻴﻴﻦ &= #65187;ﻘﺎﻳﻖ ﺷﻬﻮﺩﻯ ﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﻭﺧﻮﺩﺷ&= #65166;ﻥ ﺭﺍ ﻧﻴﺰ ﻧﻤﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻤﻘﺎﻡ ﻋﻘﻠﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65169;ﺮﺳﺎﻧﻨﺪ. ﻭ ﻟﺬﺍ ﻫﻤﻪ ﻋﻠ= ﻮﻡ ﻧﻴﺰ ﺣﺠﺎﺏ ﺍﻋ&= #65224;ﻢ ﺧﻮﺩ ﻭ ﻧﺴﻞ ﺧﻮ= ﻳﺶ ﻣﻴﺸﻮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺮﻭﺯ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻫ&= #65198;ﺯﻣﺎﻥ ﺩﺭ ﻳﻚ ﻣﺮﺣﻠﻪ = ﺑﻴﺸﺘﺮ ﻣﺎﺩﻯ ﺷﺪﻩ،ﻭ &#= 65175;ﺤﺖ ﺳﻴﻄﺮﻩ ﻭﺣﮑﻮ&#= 65251;ﺖﮐﻤﻴّﺖ ﻭ ﻣﺎﺩﻩ،ﺩﺭ ﻭ&#= 65165;ﻗﻊ ﺗﺤﺖ ﻓﺮﻣﺎﻥ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﻭﺍﻣﺎﻧﺪ&#= 65257;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻏﻴﺮ ﺳﺎﻟﮑʋ= 66;ﻥ ﻗﺮﺍﺭﺩﺍﺭﻳﻢ . = ﺩﺭﺩﻯ ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﻮ&= #65193;ﻩ ﻭ ﺑﻴﺸﺘﺮ ﻫﻢ ﻣ= ﻴﺸﻮﺩ ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﮐ= ﻤﺘﺮ ﺑﺮﺍﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭ ﺟﺴﺘﻦ ﺷﻬﻮﺩ = ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﺣﮑﻮﻣﺖ ﻋ= ﻘﻞ ﻭﺍﻣﺎﻧﺪﮔﺎﻥ &#= 65193;ﺭﻫﺮﺯﻣﺎﻥ،᥽= 9;ﻤﺎﻥ ﺗﺤﮑّﻢ ﺍﮐثرʌ= 67;ّﺖ ﻣﺮﺩﻡ،ﺩﺭﺗﻌA= 268;ﻴﻦ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65203;ﻴﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﻭ &= #65235;ﺮﻫﻨﮕﻰ ﺍﺳﺖ . ﺳﻄﺢ ﻋﻘﻞ= ; ﻋﻘﺐ ﺗﺮ ﺍﺯ ﺳﻄﺢ ﻋﻘ= ﻞ ﺟﺪﻳﺪ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺗﺮ ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎ&#= 65253; ﺑﺮ ﻫﻤﮕﺎﻥ،ﻭ &#= 65187;ﺘﻰ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65165;ﻭﻟﻴﺎﻯ ﺧﺪﺍ ﻣﻘﺮﺭﺍﺕ &= #65251;ﻴﺴﺎﺯﻧﺪ. ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ &= #65153;ﻥ ﺍﺳﺖ،ﮐﻪ ﺩﻳﻮ= 5165;ﻧﮕﺎﻥ ﻳﻚ ﻗﻮﻡ ﺑﺨﺎﻃ&= #65198; ﺍﮐثرﻳّﺖ ﺧﻮʋ= 93;،ﺑﺮﻫﻤﻪ ﺟﺎﻣﻌﻪ ﻭ ﻋﻘﻠ&= #65166;ﻯ ﺁﻥ ﺣﮑﻮﻣﺖ ﮐﻨ&= #65256;ﺪ. ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65197;ﺍ ﻣﺎﻧﻨﺪ ﺍﻧﺒﻴ&#= 65166;ی ﻗﺪﻳﻢ ﻣﻰ ﮐُﺸ&#= 65256;ﺪ ﻳﺎ ﺗﺤﻘﻴﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭ ﻳﺎ ﺑﮑﻠﺎﻡ ﻭ ﺍ= ﻓﮑﺎﺭ ﺁﻧﻬﺎ ﺗﻮﺟّﻪ &#= 65255;ﻤﻰ ﮐﻨﻨﺪ. ﻣﺎﻧﻨﺪ&= #65187;ﮑﻮﻣﺖ ﻗﺸﺮی ﺁﺧﻮﻧﺪ &#= 65259;ﺎ ﮐﻪ ﻭﺳﻴﻠﻪ ﺗﺼ&= #65236;ﻴﻪ ﺍﻟﻬﻰ ﻓﺎﺳﺪﺍ&#= 65253; ﻭﺗﻤﺮﻳﻦ ﺳﺎﻟ&#= 64401;ﺎﻥ هستند. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻌ= ﻴﺎﺭ ﺍﺭﺯﻳﺎﺑﻰ ﺩﺭ&#= 65183;ﻪ ﺍﻧﺤﺮﺍﻑ ﻫﺮن= 587;ل ﻭ ﺗﻤﺪﻧّﻰ ﺍﺯ &= #65251;ﺴﻴﺮ ﻃﺒﻴﻌﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ،ﺑﺮﺍﻯﻫﺮ ﻣﺤﻘﻖ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻓﺮﻕ ﮐﻨﺪ. ﻭﻟﻰ= ﺧﻴﻠﻰ ﺍﺯ ﻋﺮﻓﺎﻯ ﺯﻣ&= #65166;ﻥ،ﺩﺭﺟﻪ ﻣﺎﺩﻯ ﺷﺪﻥ ﺭﺍ = ﻣﻌﻴﺎﺭ ﺍﺭﺯﻳﺎﺑﻰ ﺍﻧ&#= 65188;ﺮﺍﻑ ﻗﺮﺍﺭ ﺩﺍﺩه ا= 5255;ﺪ. ﻓﺮﻫﻨﮓ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65267;ﻚ ﻗﻮﻡ ﻧﻴﺰ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﻣﻌﻴﺎﺭ ﺩﻳﮕﺮ&#= 65263; ﺑﺎﺷﺪ. ﻣﻮﺯﻳﻚ = ﺗﻨﺪﺗﺮ ﻣﻴﺸﻮﺩ،ﻭ ﻧﻘ= 617;ﺎﺷﻰ ﺑﻰ ﻣﻮﺿﻮﻉ ﺗﺮ = ﻣﻴﮕﺮﺩﺩ،ﻭ ﻋﻠﻢ ﻧﻴﺰ ﺟﻨﮕ&= #65264; ﺗﺮﻣﻴﺸﻮﺩ،ﻭ = 5235;ﻠﺴﻔﻪ ﻣﻨﻄﻘﻰ ﺗﺮ،ﻭ &#= 65165;ﻟﻔﺎﻅ ﻭ ﻣﻌﺎﻧﻰ ﺁﻧﻬ&= #65166; ﻇﺎﻫﺮﻯ ﺗﺮ ﻣﻴ&= #64405;ﺮﺩﻧﺪ. ﻭ ﺍﺩﻳﺎﻥ ﻭ ﻣﺬ= ﺍﻫﺐ ﻧﻴﺰ ﻗﺸﺮﻯ ﺗﺮ = ﻭ ﺧﺮﺍﻓﺎﺗﻰ ﺗﺮ &= #65251;ﻴﺸﻮﻧﺪ،ﻭ ﺳﻴﺎﺳﺘﻬﺎ ﻧﻴ&#= 65200; ﺧﻮﻧﻴﻦ ﺗﺮ ﻣﻴ&= #64405;ﺮﺩﻧﺪ،ﻭ ﺷﺎﻋﺮﺍﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﺘﺎﻳﺸﮕﺮ ﺗﺮ،ﻭ ﺭﺟﺎﻝ ﺭ&#= 65261;ﺣﺎﻧﻰ ﺳﻨﮓ ﺩﻝ ﺗﺮ،ﻭ &= #65251;ﺘﺨﺼﺼﻴﻦ ﺣﺮﻓﻪ ﻫﺎ ﺩﺭ ﺍ= ﺳﺎﺭﺕ ﭘﻮﻟﺪﺍﺭﺍﻥ،A= 261; ﭘﻮﻟﺪﺍﺭﺍﻥ ﺑ&#= 65184;ﻨﻮﻥ ﺗﻮﺭﻡ ﻣﺎﻝ بیشتر،ﻭ ﻧﻴﺰ= ﻣﺠﺎﻣﻊ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ &= #65169;ﻰ ﺧﺎﺻﻴّﺖ ﺗﺮ ﻣ&#= 65268;ﮕﺮﺩﻧﺪ. ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﺳ= ﻴﻄﺮﻩ ﻣﺎﺩﻳﺎﺕ ﻭ ﻭﺍ&= #65197;ﻓﺘﻦ ﻓﺮﻫﻨﮓ،ﺑﺎﺯ = 5251;ﻌﻴﺎﺭﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65251;ﻄﺎﻟﻌﻪ ﻫﺮ ﺗﻤﺪﻥ ﻭ ﻫﺮ= ﻗﻮﻡ ﻫﺴﺖ. ﺩﺭﺟﻪ ﺭﻓ= ﺎﻩ ﻃﻠﺒﻰ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65247;ﺬﺕ ﺟﻮﺋﻰ،ﻭ ﺁﺷﻔ= 5176;ﮕﻰﻣﻘﺮﺭﺍﺕ ﺍﺧﻠﺎﻗﻰ ﻭ ﺧﺎ&= #65255;ﻮﺍﺩگی ﻮﺩﺭﺟﻪ ﺁﺯﺍﺩ&#= 65267;ﻬﺎﻯ ﺷﻬﻮﺍﻧﻰ ﻭﮐﺎ&#= 65249; ﺟﻮﺋﻰ ﺳﻴﺮﺍﺏ &= #65255;ﺸﺪﻧﻰ،ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﻌﻴﺎﺭ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺑﻨﻈﺮ ﻣﻦ،ﻣﻄ= 5166;ﻟﻌﻪ ﺩﺭﺟﻪ ﻫﻮﺵ،ﻭ &#= 65193;ﺭﺟﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﻋﻤﻠ= ﻴﺎﺕ ﻋﻘﻠﻰ،ﭼﻮﻥ ﺍ= 5187;ﺴﺎس ﻭ ﺍﺩﺭﺍﻙ ﺍﺣﺴ&= #65166;ﺳﻰ ﻭ ﺗﺼﻮﺭ، ﻭ ﺳﺮ&= #65227;ﺖ ﻭﻧﻮﻉ ﺗﺨﻴّﻠ= 5166;ﺕ ﻭ ﺍﺑﺪﺍﻋﺎﺕ ﺫ&= #65259;ﻨﻰ ﻧﻴﺰ،ﻣﻴﺘﻮﺍA= 255;ﻨﺪ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﮐ&= #65258; ﻗﻮﻣﻰ ﺩﺭ ﮐﻞ ﭼ= ﻘﺪﺭ ﻋﻘب ﺘﺮﺭﻓﺘﻪ= 548;ﻭ ﻳﺎ ﭼﻪ ﺍﻓﺮﺍﺩ = ﻣﺤﺪﻭﺩﻯ ﺍﺯ ﺁﻧﻬﺎ ﺑﻴﺸ&= #65176;ﺮ ﭘﻴﺸﺮﻓﺖ ﮐﺮﺩ&#= 1607; اﻧﺪ. ﻭﻧﺴﻠﻬﺎ &= #65261; ﺍﻭﻟﺎﺩ ﺍﻳﻦ ﭘ&= #65268;ﺶ ﺭﻓﺘﮕﺎﻥ،ﺩﺍA= 197;ﺍﻯ ﺑﺮﺧﻰ ﺍﻭﻟﺎﺩ &= #65255;ﺎﺑﻐﻪ ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭﮐ= ﻞّ ﭘﻴﺪﺍﻳﺶ ﻫﺮ ﻓ&= #65212;ﻞ ﻧﻮﻋﻰ ﺟﺪﻳﺪ،= 5169;ﻬﻤﺮﺍﻩ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺟ&#= 65194;ﻳﺪﻯ ﻓﻴﺰﻳﻮﻟﻮﮊﻳ= 5242;،ﻣﺎﻧﻨﺪ ﺷﮑﻞ ﺻﻮﺭﺕ ﻭ ﺭ= ﻧﮓ ﭘﻮﺳﺖ،ﻭ</span><span dir=3DLTR></spa= n><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65267;ﺎ ﻋﻮﺍﺭﺽ ﺯﺷﺖ ﮐ&= #65256;ﻨﺪﻩ ﺻﻮﺭﺕ ﻭ ﺟﺴﻢ،&#= 64400;ﻪ ﺩﺭ ﻧﺴﻠﻬﺎﻯ ﺩ&= #65197; ﺣﺎﻝ ﻗﻬﻘﺮﺍ،= 5169;ﺘﻴﺮﮔﻰ ﻭ ﺯﺷﺘﻰ ﻣﻴﺮﻭ&= #65193;. ﻭ ﺩﺭ ﻭﺍﺻﻠﺎﻥ = ﺩﺭ ﺟﻤﺎﻝ ﺧﺎﺻﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﮔﺮﭼﻪ ﻫﻤﻴﺸﻪ &= #65155;ﻧﺪﻙ ﻫﺴﺘﻨﺪ. ﺑﺮﺭﺳ&= #65264; ﺭﻓﺘﺎﺭﻯ ﻭ ﺍﺧ&= #65248;ﺎﻗﻰ ﺍﻗﻮﺍﻡ ﻭ ﺍﻓﺮ&= #65165;ﺩ،ﻭ ﺩﺭﺟﻪ ﺻﺒﺮ ﻭ ﮔ= ﺬﺷﺖ ﻭ ﻟﺒﺨﻨﺪ ﺟﻤﻌ&= #65264;،ﻭ ﺁﺭﺍﻣﺶ ﻋﺎﻗﻠ&#= 65166;ﻧﻪ ﺩﺭ ﺣﺮﮐﺎﺕ ﺁﻧ&= #65260;ﺎ ﻧﻴﺰ،ﻣﻴﺘﻮﺍA= 255;ﻨﺪ ﻣﻌﻴﺎﺭﻫﺎﺋﻰ &#= 65169;ﺮﺍﻯ ﺳﻨﺠﺶ ﻣﻘﺪﺍﺭ &= #65165;ﻧﺤﺮﺍﻑ ﻭ ﻗﻬﻘﺮﺍﻯ ﻳﻚ = ﻗﻮﻡ،ﻭ ﻳﺎ ﺩﺭﺟﻪ ﻧﺴﺒ&= #65264; ﻓﺼﻮﻝ ﮐﺎﻣﻞ ﺗ&= #65198;ﻯ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺩ= ﺭ ﻫﺮ ﻓﺼﻞ ﻭﻧﮋﺍ&= #65193; ﺑﺮﺗﺮ،ﺍﮐثر᥾= 7;ّﺖ ﻏﻴﺮ ﺳﺎﻟﻚ ﺁﻥ = ﺳوء ﺍﺳﺘﻔﺎﺩﻩ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺍﺯ ﺍﻣﮑﺎﻧﺎﺕ &= #65183;ﺴﻤﻰ ﻭ ﻋﻘﻠﻰ ﺧﻮﺩ ﻣ= ﻴﮑﻨﻨﺪ ﻭ ﻇﺎﻫﺮﺍ ﺣﺘﻰ = ﻭﺣﺸﻰ ﺗﺮ ﺍﺯ ﺍﻗﻮﺍﻡ = ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺑﻨﻈﺮ &= #65251;ﻴﺂﻳﻨﺪ. ﻭﻟﻰ ﻣﺤﻘﻘﻴﻦ &= #65169;ﺎﻳﺪ ﺩﻧﺒﺎﻝ ﺍﻓﺮﺍ&#= 65193; ﻣﻌﺪﻭﺩ ﻭ ﮐﺎﻣ&= #65246; ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﻗ&= #65262;ﺍﻡ ﺑﺮﺍﻯ ﺟﺴﺘﺠﻮ &= #65169;ﺎﺷﻨﺪ. ﺑﻨﻈﺮ ﻣﻦ ﻧﮋﺍ&= #65193; ﺁﺭﻳﺎﺋﻰ ﺍﻳﺮ&#= 65165;ﻧﻰ،ﺑﺮﺗﺮﻳ᥽= 4; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻓﻌﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;، ﻭ ﻗﺮﻳﺐ ﺑﺎﺗﻔ&= #65166;ﻕ ﺍﺯ ﺍﻓﺮﺍﺩ ﻏﻴ&= #65198; ﺳﺎﻟﻚ ﺭﺍ ﺗﺸﮑ&= #65268;ﻞ ﻣﻴﺪﻫﻨﺪ. ﻭ ﻟﺬ= ﺍ ﺩﺭ ﺍﻳﻦ ﻗﻮﻡ ﭼ= ﻪ ﺑﻴﻦ ﻣﺬﻫﺒﻴﺎ&#= 65253; ﻳﺎ ﻣﺎﺗﺮﻳﺎﻟ&#= 65268;ﺴﺘﻬﺎﻯ ﻣﺎﺭﮐﺴﻴﺴﺖ ﺁ&#= 65253;،ﻭﭼﻪ ﻫﺮ ﮔﺮﻭﻩ ﺩﻳﮕ&= #65198; ﻗﻮﻡ ﭘﻴﺸﺮﻓﺘ&#= 65260;ﺎﻯ ﺍﻓﺮﺍﻁ ﻭﺗﻔﺮ&#= 65267;ﻂ ﺑﻴﺸﺘﺮ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﻭﮐﺎﺭﻫﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﻨﺪ که ﻮﺣﺸﻴﺎنه ʋ= 76;ﺮ، ﻳﺎ ﻏﻴﺮ ﻣﻨﻄﻘ&= #65264; ﺗﺮ ﻭ ﻧﺎﻣﻌﻘﻮ&= #65245; ﺗﺮ ﺍﺳﺖ. ﺩﺭ ﻫﻤ= ;ﻴﻦ ﻧﮋﺍﺩ ﺁﺭﻳﺎﺋ&#= 65264; ﺍﻳﺮﺍﻥ،ﮐﻪ ﺩ= 5197; ﺣﺎﻝ ﺁﻏﺎﺯ ﻣﺮ&= #65187;ﻠﻪ ﺳﻘﻮﻁ ﺍﺳﺖ،ﺷ= 5166;ﺧﻪ ﻫﺎﻯ ﻓﺼﻞ ﺑﺮﺗ&= #65198;،ﻭﻟﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﻌ&= #65194;ﻭﺩﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 4400;ﻪ ﺯﻣﻴﻨﻪ ﺳﺎﺯ ﺁ&= #65267;ﻨﺪﻩ ﻭ ﻧﻄﻔﻪ ﺳﺎﺯ ﻓ= ﺼﻞ ﺑﺮﺗﺮ ﺭﺍﻳﺞ ﺑ&= #65228;ﺪﻯ ﻣﻴﺒﺎﺷند. <o:p></o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﺟﺎﻯ ﺍﻧﮑﺎﺭ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﻣﻌﻴﺎﺭ ﻣﺎﺩﻯ &= #65169;ﺮﺍﻯ ﺍﻳﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﻣﺎﺩﻯ،ﺑﺨﺼﻮA= 209; ﺩﺭﻏﺮﺏ، ﺑﻬﺘ= 5198;ﻳﻦ ﻭﺳﻴﻠﻪ ﺳﻨﺠﺶ &= #65193;ﺭﺟﻪ ﺗﮑﺎﻣﻞ ﻳﺎ ﻗﻬ&= #65170;ﻘﺮﺍﻯ ﺗﻤﺪﻥ ﻫﺎ ﺍﺳﺖ.= ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﺩﺭ&#= 65169;ﺎﺭﻩ ﺁﻧﻬﻢ ﺑﺎﻳﺪ ﺑ&= #65166;ﻫﻤﮑﺎﺭﻯ ﺍﻭﻟﻴﺎﻯ ﻋﺎﺭ&#= 65233;،ﻭ ﺑﻮﺳﻴﻠﻪ ﻣﺤﻘ&#= 65240;ﻴﻦ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺵ &= #65227;ﻠﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ ﺗﻨﻬ= ﺎ ﺍﺯ ﻣﻌﻴﺎﺭﻫﺎ&#= 65263; ﻣﺎﺩﻯ ﺑﻤﻄﺎﻟ&#= 65228;ﻪ ﺑﭙﺮﺩﺍﺯﻧﺪ. ﺩ&= #65197; ﺑﺮﺭﺳﻰ ﻣﺎﺩﻯ &= #65165;ﺩﻭﺍﺭ ﻗﻴﺎﻡ ﻭ ﺳﻘﻮﻁ = ﺗﻤﺪﻧّﻬﺎ ﻭﻧﮋﺍﺩﻫﺎ،ﻣA= 166;ﺭﺍ ﺑﻴﺎﺩ(ﺟﺒﺮ ﺗﺎ&= #65197;ﻳﺨﻰ)ﻣﺎﺭﮐﺴ= 5268;ﺴﺘﻬﺎ ﻣﻰ ﺃﻧﺪﺍﺯﺩ. ﺁ= ﻧﻬﺎ ﺍﺯ ﻧﻈﻢ ﻭ ﻗﺎﻧ= ﻮﻥ ﻭ ﺗﺎﺭﻳﺦ ﭼﻨﺎ&= #65253; ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;،ﮐﻪ ﭼﻮﻥ ﺧﺪﺍﺋﻰ ﺩ&= #65165;ﺭﺍﻯ ﻋﻘﻞ ﻭ ﭘﻴﺶ ﺑﻴ= ﻨﻰ ﺃﺯﻟﻰ ﺍﺳﺖ. ﻭ ﻫ= ;ﺮﭼﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ،ﺑﻮﺳA= 268;ﻠﻪ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺍ&= #65203;ﺖ. ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺍ&= #65267;ﻦ ﺗﺎﺭﻳﺦ ﺑﺎﺯ ﻫ&= #65252;ﺎﻥ ﺧﺪﺍ ﺑﺎﺷﺪ،ﺑ= 5240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﻫA= 198; ﺭﺍ ﻫﻤﺎﻥ ﺧﺪﺍ = ﺑﺪﺍﻧﻴﻢ ﺣﺮﻓﻰ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺟﺒﺮ ﺗﺎﺭﻳﺨﻰ&#= 1548;ﻣﻔﻬﻮﻡ ﺗﺪﺑﻴﺮ ﻟﺤﻈﻪ &= #65169;ﻠﺤﻈﻪ ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﻃ&= #65170;ﻴﻌﻰ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﻧ&= #65194;ﺍﺭﺩ. ﺍﻳﻦ ﺟﺒﺮ ﺗﺎﺭ&= #65267;ﺨﻰ،ﺑﺎﺯ ﻣﺎﺭﺍ ﺑﻴﺎﺩ(ﺟ&= #65170;ﺮ ﺩﻭﺭﻫﺎﻯ) ﻳﺎ ﺍ= ﺩﻭﺍﺭ ﻭ ﺍﮐﻮﺍﺭ ﻫﻨﺪ&= #65263; ﻣﻰ ﺍﻧﺪﺍﺯﺩ،= 4400;ﻪ ﺑﺎﻳﺪ ﻧﻈﻤﻰ ﻫ&= #65252;ﺮﺍﻩ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺩﺭﻧﻈﺎﻣﻬﺎ ﺩ&#= 65197; ﮐﺎﺭ ﺑﺎﺷﺪ،ﻭ= 5255;ﻪ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ&#= 65165;ﺕ ﻣﺪﺍﺭﻯ ﺑﻠﮑﻪ &= #65247;ﻮﻟﺒﻰ . ﻭﻟﻰ ﻫﻤﻪ ﺍﻳﻨ= ;ﮕﻮﻧﻪ ﺟﺒﺮﻫﺎ ﺑﺮﺍﻯ &= #65191;ﻨثی ﮐﺮﺩﻥ ﺍﺭﺍﺩﻩ&#= 1548; ﻭ ﻓﻀﻮﻟﻰ ﻫﺎﻯ = ﺑﺸﺮ،ﻭ ﺩﻳﮕﺮ ﻣﺨﻠﻮﻗ&#= 65166;ﺕ ﺍﺯ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﻭ= ﺗﻨﻬﺎ ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ (&= #65183;ﺒﺮ ﻃﺒﻴﻌﻰ ﻭ ﺍﻟﻬ&= #65264;)ﻧﻮﻋﻰ ﺗﺴﻠﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺍﺻﻠﺎﻥ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺑﺪ= ﺍﻫﺎﻯ ﺍﻟﻬﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ،ﻭ ﺳﺮﻧﻮﺷﺘﻬﺎ ﻣ&#= 65176;ﻮﻗﻒ ﻣﻴﮕﺮﺩﻧﺪ. ﺍﻣ&= #65166; ﺳﻠﻮﮐﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﻋﻠﻤﻰ ﻭ ﻏﻴﺮﻩ،ﺗﮑﺎ= 5251;ﻠﻰ ﺑﺮﺍﻯ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺑﻬﻤﺮﺍﻩ ﻧﺪﺍ&#= 65197;ﺩ. ﻭ ﻫﻨﻮﺯ ﺣﺮﮐﺘ&= #65264; ﻣﺪﺍﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻟﺬﺍ ﻫﻤﭽﻨﺎﻥ &= #65169;ﺎﺯﻳﭽﻪ ﻃﺒﻴﻌﺖ ﻭ ﺟﺒﺮ = ﻃﺒﻴﻌﺖ ﻫﺴﺘﻨﺪ. ﺗﻨﻬﺎ = ﺭﺍﻩ ﺧﺮﻭﺝ ﺍﺯ ﺣﻮﺯ&= #65257; ﺟﺒﺮ ﻃﺒﻴﻌﻰ،= 5261; ﺩﺧﻮﻝ ﺩﺭ ﺟﺒﺮ = ﺍﻟﻬﻰ،ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﻭ ﺣﺼﻮﻝ = ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﻋﻘﻠﻰ ﻭ ﮊﻧﺘﻴ&= #64401;ﻰ ﺭﻭﺣﻰ ﺟﺪﻳﺪ،= 5261; ﺷﺎﻳﺴﺘﮕﻰ ﮐﺴ&#= 65168; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ . ﮐﻪ ﺗﻤﺎﻡ= ; ﺍﻳﻦ ﺟﺒﺮﻫﺎ ﻭ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﺩﺭ ﻣﻮﺭﺩ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻭﻣﻌﺼﻮ&#= 65249; ﭘﺎﻳﺎﻥ ﻣﻴﮕﻴ&#= 65198;ﺩ. ﻭ ﺟﺰ(ﺟﺒﺮ ﻓﻴﺰ= ﻳﺰﻟﻮﮊﻳﻚ)ﻭ(ﺟ&= #65170;ﺮ ﻓﻴﺰﻳﮑﻰ) ﻣﺎﺩ&= #65165;ﻡ ﮐﻪ ﺩﺭ ﺟﺴﻢ ﺑﺸ= ﺮﻯ ﺧﻮﺩ ﻣﺎﻧﺪه ا= 5255;ﺪ،ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻨﻈﺮ ﺭنه گنون ﻓﺮﺍ= ;ﻧﺴﻮﻯ،ﻣﻌﻴﺎ= 5197; ﺳﻴﻄﺮﻩ ﮐﻤﻴّ= 5174; ﺑﺮ ﮐﻴﻔﻴّﺖ ﻣ&#= 65228;ﻴﺎﺭ ﻣﻨﺎﺳﺒﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺩﺭ ﺑﺮﺭﺳﻰ ﻋﻠ&= #65252;ﻰ ﻣﺎ ﻣﻴﺘﻮﺍﻧﺪ &= #65255;ﺸﺎﻥ ﺩﻫﺪ،ﮐﻪ ﭼﮕﻮ= 5255;ﻪ ﻋﺼﺮ ﺣﺎﺿﺮ ﻭ ﺗ= ﻤﺪﻥ ﺑﺸﺮ ﻓﻌﻠﻰ،ﻃ= 5170;ﻖ ﻣﺮﺍﺣﻞ ﻫﻨﺪﻯ (= ﻣﻦ ﻭﺍﻧﺘﺎﺭﺍ) ﺑﺴ&= #65198;ﻋﺖ ﻭﺍﺭﺩ ﻣﺮﺣﻠﻪ &= #65259;ﺒﻮﻁ ﻭ ﺳﻘﻮﻁ ﺷﺪﻩ ﺍ= ﺳﺖ. ﻭﺯﻣﻴﻨﻪ ﻇﻬﻮ&#= 65197; ﻣﺮﺣﻠﻪ ﻣﺠﺪﺩ &= #65153;ﻏﺎﺯ ﻋﺼﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﺪﻳﺪ= ; ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮﺩﺩ. ﻭﻭﻗ&= #65176;ﻰ ﺗﻤﺪﻥ ﻋﺼﺮ ﺣﺎ&= #65215;ﺮ ﺑﺎﻭﺝ ﻣﺎﺩﻩ ﮔ&= #65198;ﺍﺋﻰ ﺧﻮﺩ ﺑﺮﺳﺪ،ﮐ= 5258; ﺩﻳﮕﺮ ﺩﺭ ﺁﻥ(ﻣ= ﻌﻨﻰ)ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﻭﺳﭙس ﻋﺼﺮ ﺟﺪ&#= 65267;ﺪﻯ ﭘﺮ ﻣﻌﻨﻰ ﺁﻏﺎ&= #65199; ﻣﻴﮕﺮﺩﺩ. ﺑﻨﻈ&= #65198; ﻣﻦ ﺍﻳﻦ ﻧﻈﺮی&#= 1617;ه ﺒﺮﺭﺳﻰ ﺍﻭ،ﺩ= 5197; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺻﺎ&= #65193;ﻕ ﺍﺳﺖ. ﻭﻟﻰ ﻫﻤﭽ= ﻨﺎﻥ ﻫﻤﻴﺸﻪ ﮔﺮﻭﻫ&#= 65264; ﻭﻟﻮ ﺍﻧﺪﻙ ﺍﺯ = ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻫﺮ ﻋﺼﺮA= 263; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺍ= 5251;ﺎﻧﺖ ﺩﺍﺭ ﺍﻟﻬﻰ ﻫﺴ&= #65176;ﻨﺪ،ﻭﺯﻣﻴﻨʌ= 58; ﺳﺎﺯ ﻋﺼﻮﺭ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻧﻮﻋﻰ ﺩ&= #65197;ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﻨﺪ. = ﻭ ﺑﻘﻴﻪ ﺩﺭ ﺷﺮﻑ = ﺳﻘﻮﻁ ﻧﻮﻋﻰ ﻭ ﺳﻘﻮﻁ = ﻓﺮﺩﻯ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65259;ﺴﺘﻨﺪ. ﺍﻣﺎ ﭼﻨﻴﻦ ﻋﺼ&= #65198;ﻯ ﺟﺪﻳﺪ،ﮐﻪ ﺁﻏ= 5166;ﺯ ﺁﻥ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65194; ﻏﻴﺮ ﺍﺯ ﻋﺼﺮ ﻇ= ﻬﻮﺭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪﻯ،ﻳﺎ ﻣﺒﺪﺃ ﻋﺼﺮ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ، ﻭ ﺯﻣﺎﻥ ﺁﻧﻬﻢ = ﺩﺳﺖ ﺧﺪﺍ ﺍﺳﺖ. ﻭﻟﻰ= ﺑﺎ ﻣﺤﺎﺳبه اﻯ ﮐA= 258; ﮔﻔﺘﻢ،ﺑﻴﺶ ﺍ= 5199; </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺑﻪ ﺁﻏﺎﺯ ﺁﻥ ﻣ= ﺎﻧﺪﻩ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ= ﺍﻳﻦ ﻣﻴﺎﻥ،ﻫﻔﺖ ﻋ= 5212;ﺮ ﻣﺘﻮﺳﻂ ﻭﻣﻴﺎ&#= 65255;ﻪ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ. ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ب&= #1585;تری ﻳﻚ ﻓﺼﻞ ﻧﻮﻉ ﺭ= ﺍﻳﺞ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﺑﺮﺍﻯ ﺑﺸﺮ = ﭘﻴﺪﺍ ﺧﻮﺍﻫﻨﺪ ﺷﺪ،= 5175;ﺎ ﻋﺼﺮ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺳﺖ ﺩﻫﺪ. ﻭ ﻧﻤ= ;ﻰ ﺗﻮﺍﻥ ﺣﺘﻰ</span><span dir= =3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʋ= 75;ﻔﺎﻭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋﻠﻤﻰ = ﻭ ﺗﮑﻨﻴﮑﻰ ﻭ ﺗﻤ&= #65194;ﻧّﻰ ﺍﻳﻦ ﺗﻤﺪﻧﻬﺎ&#= 65263; ﻣﺘﻮﺳﻂ ﺭﺍ ﻧﺴ&= #65170;ﺖ ﺑﻬﻢ،ﭼﻪ ﺭﺳﺪ &#= 65169;ﻔﺼﻮﻝ ﻓﻌﻠﻰ ﺭﺍﻳﺞ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﭘﻴﺶ ﮔﻮﺋﻰ = ﮐﺮﺩ. ﮐﻪ ﺣﺘﻰ ﺑﺎﻭﺭ = ﻧﻴﺰ ﻧﺨﻮﺍﻫﻴﻢ ﻧﻤ&#= 65262;ﺩ. ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺪ&= #65253; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻓﻌﻠﻰ ﺑﺸ&= #65198; ﺩﺭ ﻳﻚ ﻣﻮﺟﻮﺩ&= #65267;ّﺖ ﭼﻬﺎﺭ ﺑﻌﺪﻯ،= 4400;ﻪ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﭙﻴﻤﺎﻳﺪ. (ﮔﻮ= ﺋﻰ)ﻓﺮﺷﺘﻪ ﺑﺎ ﺑﺎﻝ ﻫﺴﺘﻨ&= #65194;، ﻭﻳﺎ ﺳﺎﺧﺘﻤﺎ&#= 65255;ﻰ ﻣﻮﺟﻰ أثیری ᥷= 3;ﺍﺭﻧﺪ ﻭﻧﻪ ﺃﺗﻤﻰ. ﻭ ﺍ= ;ﮔﺮ ﺟﺪﺍ ﺍﺯ ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮ،ﻫﻤﻴﻦ ﻣﺴﺄﻟﻪ ﺍﺩﻭﺍ&#= 65197;ﻫﻨﺪﻯ ﻭ ﺁﻏﺎﺯﻋﺼﺮ ﺟ&= #65194;ﻳﺪ ﺭﺍ،ﺩﺭ ﺭﻭﺡ ﻫ&#= 65198;ﻓﺮﺩﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮ&= #65165;ﺭ ﺑﺪﻫﻴﻢ، ﻫﻤﺎ= 5253; ﺗﺤﻮﻟﺎﺕ ﺭﻭﺣ&#= 65264; ﻭ ﻓﮑﺮﻯ ﻓﺮﺩ ﺍ= ﺳﺖ. ﮐﻪ ﻭﻗﺘﻰ ﺑﺎﻭ&= #65181; ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﮐﻔﺮ ﻭ ﺍﻧ= 5188;ﺮﺍﻑ ﺧﻮﺩ ﻣﻴﺮﺳﺪ ﺍ&= #64404;ﺮ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺩ&#= 65165;ﺷﺖ ﻭ ﺧﺪﺍ ﮐﻤﻚ ﮐﺮ= ﺩ،ﺑﺘﻮﺑﻪ ﻭ ﺁﻏﺎﺯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﮐﺸﻴﺪ. ﻭ ﺑﺸﻬﻮ= ﺩﻫﺎ ﻭﻣﺮﺍﺣﻞ ﺟﺪﻳ&#= 65194; ﻧﻈﺮﻳﻪ ﻫﻨﺪﻯ &= #65191;ﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﻳﻌﻨﻰ ﻫ= ﻤﻴﺸﻪ ﺗﺤﻮﻟﺎﺕ ﺭﺍ ﺍ&= #65199; ﺩﻭ ﻧﻈﺮ، ﻳﮑﻰ &= #65219;ﺒﻴﻌﻰ ﻣﺮﺑﻮﻁ ﺑﻨﻮﻉ &= #64380;ﻮﻥ ﻧﻈﺮﻳﻪ ﺩﺍﺭﻭ&#= 65267;ﻦ،ﻭ ﻳﮑﻰ ﻫﻢ ﺩﺭ ﺑﺎ= ﺭﻩ ﺭﻭﺡ ﻓﺮﺩﻯ ﻳﺎ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭﺍﻧﺴ&#= 65166;ن اﺳﺖ. ﻣﺎ ﮐﻪ ﻧﻤ= ﻰ ﺗﻮﺍﻧﻴﻢ ﻫﻴﭻ &= #65175;ﻐﻴﻴﺮﻯ ﺩﺭ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﻃﺒﻴﻌﻰ ﻭﻧﻮﻋ&#= 65264; ﻭ ﺩﺍﺭﻭﻳﻨﻰ ﺑ&= #65194;ﻫﻴﻢ،ﻭﻟﻰ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺗ&#= 65232;ﻴﻴﺮ ﺍﺳﺎﺳﻰ ﺩﺭ ﺭﻭ&= #65185; ﺧﻮﺩﺭﺍ ﺑﺪﻫﻴ&#= 65250;. ﻭ ﺑﺒﻴﻨﻴﻢ ﻭ ﺣ= ﺪّ ﺍﻗﻞ ﺑﺘﮑﺎﻣﻞ &= #65235;ﺮﺩﻯ ﺭﻭﺡ ﺧﻮﺩ ﺑﺮﺳ&= #65268;ﻢ،ﻭ ﺁﻧﺮﺍ ﺍﺯ ﻣﺴﻴ&= #65198; ﻣﻨﺤﺮﻑ ﺧﻮﺩ،= 5169;ﺮﺍﻩ ﺭﺍﺳﺖ ﻭ ﺩﺭﺳﺖ = ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﻢ. ﻭ ﺑ= ﻌﺼﺮ ﻭ ﺗﻤﺪﻥ ﺟﺪﻳﺪ&= #65263; ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﺩ = ﺑﺮﺳﻴﻢ. ﮔﺮﭼﻪ ﺩﺭ ﺻﺤﻨ&= #65258; ﺩﻧﻴﺎ،ﻧﻮﻉ ﻭ &#= 65219;ﺒﻴﻌﺖ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺩ&= #65255;ﺒﺎﻝ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻳ= ﻌﻨﻰ ﻧﻮﻉ ﺑﺸﺮ ﻭ ﺗﻤ= ﺪﻧﻬﺎﻯ ﻗﻮﻣﻰ ﻣﺸﻤﻮﻝ &= #65239;ﺎﻧﻮﻥ ﺍﺩﻭﺍﺭ ﻫﻨﺪﻯ&#= 1548;ﻭ ﻫﺮ ﻗﺎﻧﻮﻥ ﻃﺒ&= #65268;ﻌﻰ ﻫﺴﺖ. ﻭ ﻣﻌﻴﺎﺭ= ﺳﻴﻄﺮﻩ ﮐﻤﻴّﺖ ﻧﻴﺰﺩ= 5197;ﺳﺖ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻣ= ;ﻮﺭﺩ ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﻧ&= #65204;ﺎﻥ،ﻭﻧﻪ ﺗﻤﺎﻡ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ، ﻫﻤﻴﺸﻪ ﺑﺎﺍﺧ&#= 65176;ﻴﺎﺭ ﻭ ﺍﺭﺍﺩﻩ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﺴ&= #65176;ﻌﺪ ﻭﻃﺎﻟﺐ ﻭ ﺻﺒﻮ&= #65197; ﻭ ﻋﺎﺷﻖ ﺩﻳﺪﺍ&= #65197; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65239;ﺎﺋﻢ، ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193; ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺩﺍ= ﻳﺮﻩ ﻫﺎﻯ ﺑﺴﺘﻪ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺟﺒﺮﻯ ﮔﺮﺩش &= #65204;ﺎﻣﺴﺎﺭﺍ ﻧﺠﺎﺕ ﺑﺪﻫﺪ ﻭ = ﺑﺸﻬﻮﺩ ﺑﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺍﻯ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻫ&= #65198; ﺍﻧﺤﺮﺍف ﻠﻔﻈ= 5264;،ﻭﺑﺮﺣﺴﺐ ﻗﺎﻧﻮﻥ ﻗﻴﺎس &#= 65262; ﺁﻧﺘﻮﻟﻮﮊﻯ، = 4344;ﺎﺋﻴﻦ ﺗﺮﻳﻦ ﻧﻘﻄﻪ ﺗ&= #64401;ﺎﻣﻠﻰ ﺭﺍ ﻇﻠﻤﺖ ﻳﺎ ﻣ= ﻌﮑﻮس ﻧﻮﺭ،ﻭ ﻳﺎ ﺗﻨ&#= 65260;ﺎ ﺗﺼﻮﻳﺮﻯ ﺑﻰ ﻣ&= #65188;ﺘﻮﺍ ﺍﺯ ﺑﺎﻟﺎﺗﺮﻳ&#= 65254; ﻧﻘﻄﻪ ﺗﮑﺎﻣﻠ&#= 65264; ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ. = ﻭ ﻫﺮ ﭘﺎﺋﻴﻦ ﺗﺮ = ﻧﺴﺨﻪ ﺑﺪﻟﻰ ﻭ ﻏﻴﺮ ﺣ= ﻘﻴﻘﻰ ﻭﺗﻘﻠﻴﺪ ﺑﻰ ﻣ&= #65228;ﻨﻰ ﺍﺯ ﻧﺴﺨﻪ ﺑﺎﻟ&= #65166;ﺗﺮ ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻣثلا ﺍﻧﺴﺎﻥ A= 261; ﺣﺘﻰ ﺑﺪﺍﺋﻰ ﺭ&= #65165; ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻧ&= #65204;ﺎﻥ ﺁﺭﻳﺎﺋﻰ،ﻳﻚ = 5255;ﺴﺨﻪ ﺑﺎ ﺍﺳﻢ ﺑﻰ ﻣﺴ= ﻤّﺎ،ﻭ ﻳﺎ ﻭﺍﻗﻊ ﺑﺪﻭ&= #65253; ﺣﻘﻴﻘﺖ،ﻳﺎ ﻣ= 5262;ﺟﻮﺩ ﺑﺪﻭﻥ ﻭﺟﻮﺩ ﻣ&= #65264; ﺷﻤﺮﻳﻢ. ﻭ ﺣﺘﻰ= ﻋﻘﻞ ﺍﻭﻟﻴﺎﻯ ﺍﻳﻦ &= #65199;ﻣﺎﻥ، ﻧﻤﻮنه اﻯ ﺍﺯA= 165;ﻧﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ،ﮐ= 5258; ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺭ = ﺩﻧﻴﺎ ﻇﺎﻫﺮ ﻭﻣﺘﺠﻠ&#= 1617;ﻰ ﺧﻮﺍﻫﻨﺪ ﺷﺪ،= 5267;ﻚ ﻧﺴﺨﻪ ﻣﺠﻌﻮﻝ &= #65261; ﺑﺪﻟﻰ ﺁﻧﻬﺎﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﮔﺮﭼﻪ ﻋﻘ= ﻞ ﺍﻭﻟﻴﺎﻯ ﺍﻳﻦ &= #65199;ﻣﺎﻥ،ﻧﻤﻮﻧʌ= 58; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﻫﺴﺖ،ﻭ= 5247;ﻰﻫﻨﻮﺯ ﺍﺯ ﻟﺤﺎﻅ ﺟﺴﻢ = ﻭ ﺻﻮﺭﺕ ﭼﻨﻴﻦ ﻧ&= #65268;ﺴﺘﻨﺪ. ﻭ ﺍﺭﻭﺍﺡ ﻫﻤﻴ&= #65254; ﮐﺎﻣﻠﺎﻥ ﺷﺎﻫ&#= 65194; ﻗﺎﺋﻢ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ،ﺍﻓﺮﺍA= 193; ﺁﻥ ﻧﻮﻉ ﺭﺍ ﺗﺸ= ﮑﻴﻞ ﻣﻴﺪﻫﻨﺪ. ﻭﻭﻳ&= #65200;ﺍﻯ ﻭﺭﻭﺩ ﻣﺎ ﻧﻴﺰ = ﺑﻪ ﺁﻥ ﻧﻮﻉ،ﺣﺼﻮ= 5245; ﻫﻤﻴﻦ ﺷﻬﻮﺩ ﻗ&= #65166;ﺋﻢ ﺩﺭ ﺯﻣﺎﻥ ﺣﺎﺿ&= #65198; ﺍﺳﺖ . ﺗﻤﺪﻥ ﻣﺮ= ;ﻓّﻪ ﺍﻣﺮﻭﺯ ﻧﻴﺰ،= 5255;ﺴﺒﺘﺎ ﺑﺘﻤﺪﻥ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻳﻚ ﻧﺴﺨﻪ ﻣﺴﺨﺮﻩ &= #65261; ﺣﻘﻴﺮﻯ ﺑﻴﺶ ﻧ&= #65268;ﺴﺖ. ﻭ ﺣﺼﻮﻝ ﺣﻘﺎﻳ&= #65238; ﺗﻤﺪﻥ ﺍﻳﺪﺁﻝ &= #65255;ﻴﺰ ﺩﺭ ﺩﻧﻴﺎ،ﺗﺎ &#= 65261;ﻗﺘﻰ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺷ&= #65166;ﻫﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺎﺋﻢ ﺑﺤﺪ¡= 7; ﻭﻓﻮﺭ ﻭ ﮐﻔﺎﻳﺖ ﻧﺮﺳ&= #65256;ﺪ،ﻭ ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﻧ&= #65262;ﻋﻰ ﺑﺸﺮﻯ ﺭﺍ ﻓﺮﺍ&= #65259;ﻢ ﻧﮑﻨﻨﺪ،ﻭ ﺩﺭ &#= 65255;ﻄﻔﻪ ﺍﺯ ﺟﻬﺎﻥ ﺭﻭﺯ = ﺍﻓﺰﻭﻧﻰ ﻭﺭﻭﺍﺝ ﻧﮕﻴﺮ&#= 65255;ﺪ، ﺁﻥ ﭼﻨﺎﻥ ﺗﻤﺪ&= #65255;ﻬﺎﻯ ﺑﺮﺗﺮ ﻧﻴﺰ ﭘﻴ&= #65194;ﺍ ﻧﺨﻮﺍﻫﺪﺷﺪ. ﻭ = ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﻋﺎﺩﻯ &= #65169;ﺸﺮ ﺍﺳﺖ، ﮐﻪ ﺑﺎ ﺗ&= #65256;ﺒﻠﻰ ﻭ ﻋﺪﻡ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﻭ ﺷﻬﻮﺩ ﻗﺎﺋﻢ = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #64400;ﻤﻚ ﻣﻰ ﺷﻮﺩ، ﮐﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺗ= ﻤﺪﻥ ﻭﺍﻗﻌﻰ ﺗﺮ ﺁﻳ&= #65256;ﺪﻩ، ﺩﻳﺮﺗﺮ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺗﺠﻠّﻰ ﮐﻨﺪ. ﻧ&= #65258; ﺍﻳﻨﮑﻪ ﻋﻠﻤﺎ&#= 65263; ﻣﺎ ﺑﺨﻮﺍﻫﻨﺪ&#= 1548;ﻣﻌﺎﻳﺐ ﺗﻤﺪﻥ ﻓﻌﻠﻰ ﺭ&= #65165; ﺑﺮ ﺷﻤﺮﻧﺪ،ﻭ &#= 65251;ﻌﻠﻤﻴﻦ ﺍﺧﻠﺎﻕ ﻭ ﺳﻴﺎ&= #65203;ﺖ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎ&= #65203;ﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺴ&#= 65166;ﺯﻧﺪ. ﺗﺎ ﺗﻤﺪﻥ ﺑﺮﺗ&= #65198;ﺑﺸﺮﻯ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﮐ= ﻪ ﺑﺮﺣﺴﺐ ﺗﺮﺑﻴ&#= 65174; ﻭ ﻗﺎﻧﻮﻥ ﻭ ﻋﺮ= ﻑ ﺟﺎﺭﻯ،ﺁﻧﭽﻨA= 166;ﻥ ﺗﻤﺪﻧﻰ ﭘﻴﺪﺍ &= #65207;ﻮﺩ. ﻫﺮﭼﻪ ﺍﻳﻨﻬﺎ &= #65169;ﻴﺸﺘﺮ ﺩﺧﺎﻟﺖ ﻭ ﻧﻈﺮ = ﺑﺪﻫﻨﺪ،ﺍﻳﻦ ﺁﺵ ﺷﻠّﻪ ﻗﻠﻤ&#= 64401;ﺎﺭ ﺑﻴﺸﺘﺮ ﺁﺷﻔﺘ&#= 65258; ﻣﻴﺸﻮﺩ. ﻭ ﺗﻤﺪ= ّﻥ ﺑﻴﺸﺘﺮ ﻣﺎﺩﻯ &= #65261; ﺍﺧﻠﺎﻕ ﺗﻌﺎﺭ&#= 65235;ﻰ،ﻭﺗﺮﺑﻴﺘ᥾= 0;ﺎﻯ ﺑﻴﺸﺘﺮ ﻗﻬﻘﺮ&#= 65165;ﺋﻰﻣﻴﮕﺮﺩﻧʋ= 94;. ﭘس ﺑﺎﻳﺪ ﻓﺮﺻ&#= 65174; ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺪﻫﻨﺪ،ﮐﻪ ﮐ= 5166;ﺭ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﮐﻨﻨﺪ،ﻭﻳﺎﺩA= 267;ﮕﺮﺍﻥ ﻧﻴﺰ ﺍﮔﺮ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻧﻤﻰ ﮐﻨ&= #65256;ﺪ،ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﺁﻧﻬﺎ = ﺗﻘﻠﻴﺪ ﮐﻨﻨﺪ. ﺷﺎﻳﺪ ﺧ= ﻮﺩﺷﺎﻥ ﺳﺮ ﻭﺳﺎﻣﺎﻧﻰ &= #65169;ﮕﻴﺮﻧﺪ. ﻭ ﺟﻬﺎﻥ ﻧﻴﺰ ﺑ= ﺘﻤﺪﻥ ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺑﺮﺗﺮﻯ ﺑﺮﺳﺪ. = ﺟﺎﻟﺐ ﺍﻳﻨﮑﻪ ﻫﺮﭼﻪ &= #65165;ﻭﻟﻴﺎﻯ ﺧﺪﺍ ﺑﻴﺸﺘﺮ ﮔ&= #65198;ﺩﺩ، ﺍﻭﻟﺎﺩ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺁﻧﻬﺎ ﻧﻴﺰ ﺻا&#= 65188;ﺐ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺗﺮﻯ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺷﺪ. ﻭ ﺍﻳﻦ ﺭﺍﺯ= ; ﺍﺣﺘﺮﺍﻡ ﺧﺎﺹ به (ﺍﻭﻟﺎ&#= 65193; ﺍﻟﻬﻰ ) ﭘﻴﺎﻣﺒ= ﺮ،ﻭ(ﺳﺎﺩﺍﺕ ﺷﻬﻮﺩﻯ)ﺑﻮﺩﻩ &= #65261;ﻫﺴﺖ. ﮐﻪ ﺍﻳﻦ ﺧﺎﺻﻴ&= #65174; ﺍﻣﺮﻭﺯ ﻫﺮﮔﺰ &= #65193;ﺭ(ﺍﻭﻟﺎﺩ ﺟﺴﻤﺎﻧﻰ)ﻓﺎﻃ&#= 65252;ﻪ ﻭ ﻋﻠﻰّ ﻣﻄﺮﺡ &= #65255;ﻴﺴﺖ. که ﺁﻥ ﻗﺪﺭ ﻓﺮ&#= 65165;ﻭﺍﻥ ﮔﺸته اﻧﺪ،ﮐ᥽= 8; ﺗﻘﺮﻳﺒﺎ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﻭ&= #65247;ﺎﺩ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﻧ&= #65208;ﺪه اﻧﺪ ﺩﺭ ﺷﻬﻮﺩ &= #64344;ﻨﺠﻢ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263; ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ،ﺳﺎﻟA= 242; ﺁﻣﺎﺩﻩ ﺳﻔﺮ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﺸﻮﺩ. ﻭﺑﺮﺍﻯ ﺍﻭ ﻣﺮ&= #65165;ﺳﻢ (ﻣﻨّﺎ ﺃﻫﻞ ﺍﻟ&= #65170;ﻴﺖ)ﺟﺎﺭﻯ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺑ= ﺮﺍﻯ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳ&#= 65264; ﻳﺎ ﻫﺮ ﺗﺴﻠﻴﻢ = ﺷﺪﻩ ﭘﺎﺭﺳﺎ،ﮐﻪ ﻫ= 5198; ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65251;ﻴﺒﺎﺷﺪ. ﺩﺭ ﺣﻀﻮﺭ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭ ﺍﻣﺎﻤﺎﻥ ﺯﻣ&= #65166;ﻥ،ﺍﻳﻦ ﻣﺮﺍﺳﻢ ﭼﻮﻥ ﺩ&= #65165;ﻣﺎﺩﻯ ﺑﺮﺗﺨﺖ ﻧﺸﺴت= 607; اﻧﺠﺎﻡ ﻣﻴﮕﻴ= 5198;ﺩ. ﻮلی ﻤﻮﺭﺩ ﻧﮕ= 5198;ﺍﻧﻰ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍ&#= 65263; ﺑﺎﺯﮔﺸت ﺒﺨﻠ= 602; اﻳﻦ ﺳﺎﻟﻚ موفّق ﺑﻮﺩه ﻮ= ;ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﭘﻴﺎ&#= 65251;ﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺳ&= #65166;ﺩﺍﺕ ﺟﺴﻤﺎﻧﻰ، ﺑﺎ= 5267;ﺪ ﺳﺎﺩﺍت اﻟﻬﻰ = 4404;ﺮﺩﻧﺪ. ﻭﺍلاّ ﻧﮋﺍﺩ A= 259;ﺎ ﺗﻨﻬﺎ ﺍﺯ ﮐﺮﻣ&= #65262;ﺳﻮﻣﻬﺎﻯ ﭘﺪﺭﺍﻥ ﺑﺘﻨﻬ&#= 65166;ﺋﻰ ﻧﻴﺴﺖ. ﮐﻪ ﻣﺎﺩ= ﺭﺍﻥ ﻧﻘﺶ ﺑﻴﺸﺘﺮﻯ &= #65193;ﺭ ﻧﮋﺍﺩ ﺍﻭﻟﺎﺩ &= #65191;ﻮﺩ ﺩﺍﺭﻧﺪ ﺗﺎ ﭘﺪ&= #65197;ﺍﻥ. ﮔﺮﭼﻪ ﺗﺎﺭﻳﺦ &= #65165;ﺳﻠﺎﻡ ﻭ ﺳﺎﺩﺍﺕ ﻣﻤﻠ&= #65262; ﺍﺯ ﻣﺪﻋﻴﺎﻥ ﮐ&= #65166;ﺫﺏ ﺳﻴﺎﺩﺕ ﻭﺍﻭﻟ&#= 65166;ﺩ ﭘﻴﺎﻣﺒﺮﻯ ﺑﻮ&#= 65193;ﻩ ﻭﻫﺴﺖ. ﻭﻫﺮﭼﻪ = ﺍﻳﻦ ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ &= #65165;ﻭﻟﻴﺎ،ﻭ ﭘﻴﺮﻭﺍﻥ ﻋﺎﻣ&#= 65246; ﺑﺎ ﺁﻧﻬﺎ ﺩﺭ ﻫ= ﺮ ﺟﺎمعه اﻯ،ﻣﻌ= ;ﺪﻭﺩ ﻭ ﻣﺤﺪﻭﺩ ﮔﺮﺩ&= #65255;ﺪ، ﺣﺮﮐﺖ ﺗﮑﺎﻣﻠ&#= 65264; ﻃﺒﻴﻌﻰ ﺩﺭ ﭘﻴ&= #65194;ﺍﻳﺶ ﻓﺼﻞ ﻭﻧﻮﻉ ﺑﺮ&= #65175;ﺮ ﺩﺭ ﺗﻦ ﻧﻴﺰ،ﺩ&#= 65267;ﺮﺗﺮ ﺻﻮﺭت ﻤﻴﮕﻴﺮ= 5193;. ﻭ ﻫﻢ ﺍﻓﺮﺍﺩ ﻧ= ﺎﻗﺺ ﺍﻟﺨﻠﻘﻪ ﻭ ﻋﺎ&= #65183;ﺰ ﺍﻟﺎﺩﺭﺍﻙ ﻧﻴ&#= 65200; ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ ﻭﭘﻴﺮﻯ ﻭﻓﺮﺍ&#= 65251;ﻮﺷﻰ ﺩﺭ ﺟﻮﺍﻧﻰ ﻧﻴ&= #65200; ﺑﻴﺸﺘﺮ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺟ= ﻬﻨﻢ ﺍﻭﻝ ﮐﺎﺭﻣﺎئ= 740;اﻥ ﺩﺭﺟﻬﺎﻥ ﻭ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺍﺳﺖ. ﮐﻪ ﻋﺬﺍﺏ= ﺯﻧﺪﮔﻰ ﺩﺭﺩﻧﺎﮐﻰ ﺩﺍ&#= 65197;ﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﻨﺪ، ﺳﻪ ﺟ&#= 65260;ﻨّﻢ ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺳ&= #65170;ﻚ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;. ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻣﺎ= ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ،ﮐﻪ ﺳﻠﻮ= 5241; ﻭ ﺷﻬﻮﺩ ﻧﺪﺍﺷ&= #65176;ﻪ،ﻭ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺍ= ﻳﻦ ﭼﻨﻴﻦ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;. ﺯﻳﺮﺍ ﺍﺯ ﺟﻮ ﻧ= ﻤﻴﺘﻮﺍﻧﺪ ﮔﻨﺪﻡ ﺑﺮﻭﻳﺪ. = ﺑﻘﻮﻝ ﻋﺮﻓﺎ،ﺍﺑﻠﻴ= 87; ﺑﻮﺯﻳﻨﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻣﻘﻠّﺪ ﺧʋ= 94;ﺍ ﺍﺳﺖ، ﮐﻪ ﻣﻰ ﺧ&= #65262;ﺍﻫﺪ ﺧﺪﺍﺋﻰ ﮐﻨﺪ. ﻣ= ﺎﻧﻨﺪ ﺁﺧﻮﻧﺪ ﺍﺑﻠﻴ&#= 1587; ﺩﺭ ﻟﺒﺎس ﺭﻳﺎ&#= 64400;ﺎﺭﻯ ﻭ ﺗﻠﺒﻴس ﮐﺎﺫ&#= 65167;، ﻭ ﻳﺎ ﻧﻘﻄﻪ ﻣﺨ= ﺎﻟﻒ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺿ= 5194; ﺍﺧﻠﺎﻕ ﻭ ﻋﺎﺩ&= #65165;ﺕ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺭﻓ= ﺘﺎﺭ ﻫﺎﻯ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟ&#= 65268;ﺎ ﻣﻈﻬﺮ ﺍﺧﻠﺎﻕ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ،ﻭ ﺗﺸ= 5170;ّﻪ ﺑﺎﺧﻠﺎﻕ ﺧﺪﺍ &= #65267;ﺎﻓﺘﻪ،ﮐﻪ ﺩﺳﺘﻮﺭ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻫﻤﺎﻥ ﺗ= ;ﻘﻠﻴﺪ ﻭﺗﻮﺳّﻞ ﺍﺯ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﺳﺎﻟﮑﺎﻥ ﻃﺎﻟ&#= 65168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﺍﻳﻦ ﺗﻮ&= #65203;ّﻞ ﻫﺎ ﻣﺪﺍﻡ ﺑﺎ ﺍ= ﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65207;ﺮﻙ ﺍﺣﺘﻤﺎﻟﻰ،ﭼA= 262;ﻥ ﺍﺫﮐﺎﺭ ﻓﺎﻃﻤ&#= 65264;، ﻣﺎﻧﻨﺪ ( لا ﺍﻟ&= #65258; ﺍلاّ ﺍﻟﻠﻪ)،ʄ= 00;ﻪ ﺳﺎﻟﻚ ﻫﻨﮕﺎﻡ &= #65175;ﻤﺮﮐﺰ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺗ&= #65262;ﺣﻴﺪﻯ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﺍﻳﻦ ﺑﺸﺮ ﺍﻣﺮ&= #65261;ﺯﻯ ﻣﺎﺩﻯ ﺷﺪﻩ ﺍﻭ = ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻭ ﺗﮑﺎ= ﻣﻞ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ&#= 1548; ﻣﻴﻤﻮﻧﻬﺎﺋﻰ &#= 65193;ﺭ ﺑﺮﺍﺑﺮ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ ﻭ ﻧﻮﻉ ﺑﺸ= ﺮ ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ &= #65165;ﻣﺮﻭﺯ ﺧﻮﺩﺭﺍ ﺍﺷﺮف &#= 65252;ﺨﻠﻮﻗﺎﺕ ﻣﻴﺨﻮﺍﻧﺪ،ﭼA= 262;ﻥ ﻣﻴﻤﻮﻧﻬﺎﻯ ﺍ&#= 65251;ﺮﻭﺯ ﺩﺭ ﺟﻨﮕﻠﻰ،ﻭ= 5193;ﺭ ﻧﻘﺎﻁ ﺩﻭﺭﺩﺳ&#= 65176;ﻰ ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻭﻳﺎ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺴﺘﺎﺭﮔﺎﻥ ﺩ&#= 65267;ﮕﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ .= </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧﻴ= ﻠﻰ ﻫﺎ ﻭ ﻗﺮﻳﺐ ﺑﺎ= ﺗﻔﺎﻕ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ &= #65197;ﺍ ﻣﻰ ﺑﻴﻨﻴﻨﻢ،= 4400;ﻪ ﻫﻨﻮﺯ ﺩﺭﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﻭ ﻟﺬﺍ= ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﺩﺭﻙ ﺍﻫﻤّﻴت = 5204;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺧﻄﺮ ﻗ= ﻬﻘﺮﺍﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺭﺍ = ﺑﻔﻬﻤﻨﺪ. ﻭ ﺍﻳﻨﺎﻥ ﺍﻟﺒ&= #65176;ﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻧ&#= 65262;ﺭﻣﺎﻟﻰ ﻫﺴﺘﻨﺪ. ﻭﻧﻤﻰ = ﺧﻮﺍﻫﻨﺪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺍ&#= 65267;ﺪﺁﻝ ﮔﺮﺩﻧﺪ. ﻭﻟﺬﺍ = ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﺑﺎ ﻋ&= #65240;ﻞ ﻣﺤﺪﻭﺩ ﻭﻧﺎﻗ&#= 65210; ﻭﺿﻌﻴف ﻮ ﭘﺮﺁ&#= 65247;ﻮﺩﮔﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﻳﺶ،ﺍﻣﺮ ﻫ= 5204;ﺘﻰ ﺭﺍ ﺑﺮﺭﺳﻰ ﮐﻨ&= #65256;ﺪ. ﻭﺑﺎ ﻣﻨﻄﻖ ﺑﺸ&= #65198;ﻯ ﺑﻤﻨﻄﻖ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﺁ= ﻳﺎ ﻣﻴﻤﻮﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﺎ ﻣﻨﻄﻖ ﻣﻴﻤ&= #65262;ﻧﻰ ﺧﻮﺩ، ﺑﻤﻨﻄﻖ &#= 65165;ﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺑﺮﺳﺪ؟= 5261; ﺁﻳﺎ ﻣُﺮﺩه اA= 263; ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺭﺍ ﺯﻧﺪﻩ ﻧﻤﺎﻳﺪ&#= 1567;ﻭﺩﺭﻙ ﺻﺤﺒﺖ ﺯﻧﺪﮔﺎ&#= 65253; ﺭﺍ ﺑﻔﻬﻤﺪ،ﻭ= 5227;ﮑس ﺍﻟﻌﻤﻠﻰ ﻧﺸﺎ&#= 65253; ﺑﺪﻫﺪ ؟ ﻭ ﺍﮔﺮ = ﺍﻧﺴﺎﻥ ﻣﻌﺎﺻﺮ ﻣﻰﺗﻮ&#= 65165;ﻧﺴﺖ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65261; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257;، ﭼﻮﻥ ﺍﻭﻟﻴﺎﻯ &= #65207;ﺎﻫﺪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ&= #65197;ﺍ ﺩﺭﻙ ﮐﻨﺪ ﺍﻟﺒ&= #65176;ﻪ ﮐﻤﺘﺮ ﻋﺼﺮ ﺣﺎ&= #65215;ﺮ ﺩﻭﭼﺎﺭ ﺳﺮﻋﺖ &= #65193;ﺭ ﺳﻘﻮﻁ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻫﺮﮔﻮﻧﻪ ﺗﺮ&#= 65251;ﻴﻢ ﻭ ﺟﺒﺮﺍﻥ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﻧﻴﺰ ﺩﺳﺖ ﻣ= ﻴﺪﺍﺩ. ﻭﻟﻰ ﻣﺘﺄﺳّﻔ= 5166;ﻧﻪ ﺟﺰ ﻣﻌﺪﻭﺩﻯ ﭼ&= #65256;ﻴﻦ ﺟﺒﺮﺍﻧﻰ ﺭﺍ ﺑ&= #65166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﻮﺑﻪ ﻧﻤﻰ ﮐﻨﻨﺪ. ﻭﻃ= ﺒﻌﺎ ﻭﺟﻮﺩ ﻭﺍﻗﻌﻰ &= #65261; ﺁﻳﻨﺪﻩ ﺑﺸﺮﻯ &= #65193;ﺭ ﺍﻧﺼﺎﺭ ﺍﻳﻦ ﻣ&= #65228;ﺪﻭﺩ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ. = ﻭ ﺳﻘﻮﻁ ﺗﻤﺪﻥ ﻣ&= #65166;ﺩﻯ ﺑﺎ ﺗﻠﻔﺎﺕ ﻋﻤ&= #65268;ﻖ ﻭ ﺳﺮﺷﺎﺭ ﺩﺭ ﻏ= ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺁﺳﻴ&#= 65170;ﻰ ﺩﺭﻋﺎﻗﺒﺘﻬﺎ &#= 65193;ﺍﺭﻧﺪ،ﻣﺎﻧ᥽= 6;ﺪ ﺑﻠﺎﻳﺎﻯ ﻃﺒﻴ&#= 65228;ﻰ ﻭ ﺷﻮﺭﺷﻬﺎ ﻭﺟ&= #65256;ﮕﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺑ&#= 65268;ﻤﺎﺭﻳﻬﺎﻯ ﺩﺭﺩﻧﺎﻙ. ﺍﻳﻨ&= #65260;ﺎ ﻣﻴﺴﻮﺯﻧﺪ ﻭ ﺗ&= #65212;ﻔﻴﻪ ﻣﻴﺸﻮﻧﺪ،ﺗﺎ = 5203;ﺎﻟﮑﺎﻥ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ&#= 65169;ﺮﺳﻨﺪ ﻭ ﺍﻭﻟﻴﺎ ﺑﭙﺎ&= #65193;ﺷﺎﻫﻰ ﻭﻟﺎﻳﺖ ﺧﻮﺩ،= 5261; ﺗﺮﺑﻴﺖ ﻧﺴﻠﻬ&#= 65166;ﻯ ﺟﺪﻳﺪ. ﻳﺎ ﻓﺼﻮ= ﻝ ﺑﺮﺗﺮﻯ ﻓﺮﺍﻫ&#= 65250; ﻧﻤﺎﻳﻨﺪ ﺑﻘﻮ&#= 65245; ﻗﺮﺁﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﺮﺩﻡ ﻧﺎسی ﻬ= 5194; ﺍﻟﺴﺖ ﺧﻮﺩﺭﺍ&#= 1548; ﺑﺠﺎﻥ ﻫﻢ نید= 75;زد ﺟﻬﺎﻥ ﻓﺎﺳﺪ ﻣ&= #65268;ﮕﺮﺩﺩ. که اﺯ ﻫﺮ ﻃﺮف که کشته ﺷﻮﻧﺪ= ; ﺑﺴﻮﺩ ﺍﺳﻠﺎﻡ، ﻭﻳﺎ &#= 65175;ﺴﻠﻴﻢ ﺷﺪﮔﺎﻥ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻧ&= #65258; ﺩﺭ ﻧﺎﻡ ﻣﺴﻠﻤ&= #65166;ﻧﻰ،ﮐﻪ ﻣﺸﺮﻙ ﻭﺍﻗﻌﻰ &= #1607;ستند. ﺍﮔﺮ کسی ﺳﺎﻟA= 242; ﺍﻟﻬﻰ ﻧﺒﺎشد = 4400;ﻪ ﺩﻧﺒﺎﻝ ﻫﺮ ﻭﻟ&= #65166;ﻳﺖ ﻓﻘﻴﻪ ﻓﺎﺳﺪﻯ &= #65251;ﻴﺮﻭﺩ. ﻭ ﻋﺬﺍﺑﻬﺎﻯ ﺟ&= #65260;ﺎﻥ ﻭﺟﻬﻨﻢ ﻭﺍﻗﻌ&#= 65264; ﺍﻳﻦ ﭼﻨﻴﻦ ﺗﺮ&= #65252;ﻴمی ﻋﻤﻠﺎ ﺩﺭ ﻭﺟﻮ&= #65193; ﻭ ﺭﻭﺡ ﻓﺮﺩﻯ ﻣ= ﻌﻨﻰ ﺩﺍﺭﺩ. ﮐﻪ ﺍﮔﺮ= ﺍﺑﻦ ﺑﻠﺎﻳﺎ ﺭﺍ ﺩﺍ&= #65207;ﺘﻨﺪ ﺧﻮﺷﺒﺨﺖ ﺗﺮ ﻫ&= #65204;ﺘﻨﺪ،ﺗﺎ ﺟﻬﻨﻤﻬﺎﻯ ﺳﻪ &= #64404;ﺎﻧﻪ ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺑ&= #65268;ﺸﺘﺮ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65191;ﻮﺍﻫﺪ ﺑﻮﺩ. (ﻟمن ﺨﺎﻑ = ﻣﻘﺎﻡ ﺭبّه ﺠﻨّﺘﺎ᥽= 3; ﻭﻣﻦ ﺩﻭﻧﻬما ﺟﻨّʋ= 76;ﺎﻥ. ) <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻣﻮﺭﺩ ﺍﺩﻭﺍﺭ &= #65175;ﺎﺭﻳﺨﻰ ﻭﺗﮑﺎﻣﻠﺎت ﻄ= 5170;ﻴﻌﻰ ﻭﻣﺎﺩﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮ ﺗﺄثیرﭼﻨﺪﺍ᥽= 5;ﻰ ﻧﺪﺍﺭﺩ، ﻣﮕﺮ &#= 65153;ﻧﻘﺪﺭ ﮐﻪ ﺍﮐثرﻳّﺘʌ= 64; ﺩﺭ ﺳﻠﻮﻙ ﻭ ﻧﺠﺎﺕ = ﺭﻭﺣﻰ ﻣﻮﻓﻖ ﺷﻮﻧﺪ،= 4400;ﻪ ﻣﺘﺄﺳّﻔﺎﻧﻪ = 5251;ﺎﻧﻨﺪ ﻫﺮ ﺯﻣﺎﻥ ﻓﻌﻠ&= #65166; ﻭ ﻋﻤﻠﺎ ﺻﻮﺭﺕ = ﻧﻤﻰ ﮔﻴﺮﺩ. ﺩﺭ ﻫﺮ ﺯ= ;ﻣﺎﻥ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65187;ﺘﻰ ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 79;۱۳ ﻧﻔﺮ ﻫﻢ ﺩﺭ ﺳﻄ= ﺢ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺗ&= #65184;ﺎﻭﺯ ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﺍل= اّ ﻇﻬﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺁﻧﻬﺎ هم اکنون ﻭﺍﺟﺐ ᥽= 1;ﻴﺸﺪ. ﺍﻳﻨﮑﻪ ﺍﻣﺮﻭ&#= 65199; ﺟﺎﻫﻞ ﺗﺮ ﻧﺴﺒ&= #65174; ﺑﻌﻘﻞ ﻭﻭﺿﻊ ﺍ&= #65235;ﺮﺍﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻰ ﺧﺒﺮ ﻭ ﻏﻴﺮ= ﻗﺎﺑﻞ ﺩﺭﻙ ﺑﺎﺷﺪ،ﺧ= 5262;ﺩ ﺣﮑﻤﺘﻰ ﺍﺳﺖ ﮐ&= #65258; ﻫﺮﮔﺰ ﭘ</span><span lang=3DAR-SA>ﺎ= ﺋﻴﻦ ﺗﺮﻫﺎ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﻨﺪ،ﺑﺎﻟﺎʋ= 75;ﺮﻫﺎ ﺭﺍ ﺩﺭﻙ ﮐﻨﻨﺪ.= ﻣﮕﺮ ﻫﻤﺎﻥ ﺍﻧﺪﮐﻰ &= #64400;ﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65208;ﺮﻯ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﺩ&= #65165;ﺷته اﻧﺪ. ﻭﻋﻬﺪ ﺍﻟ&= #65204;ﺖ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65165;ﮐﻨﻮﻥ ﺑﻤﻮﺭﺩ ﺍﺟﺮﺍ&#= 65169;ﮕﺬﺍﺭﻧﺪ. ﻭﭘﻴﻤﺎن ﺒﺎ ﻭ&#= 65247;ﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65207;ته ﺒﺎﺷﻨﺪ. ﻭﺍﮔﺮ = ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ، ﻭﻳﺎ ﺣﺪّ ﺍﻗﻞ &= #65175;ﺄﻳﻴﺪﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65198;ﺍﻯ ﻳﻚ ﻭﻟﻰّ ﻣﻮﺭ&#= 65193; ﺑﺎﻭﺭﻯ ﻭﻣﺤﺒ&#= 1617;ﺖ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭ&= #65247;ﻰ ﺑﺎ ﺗﺰﮐﻴﻪ ﻫﺎ&= #65263; ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺗﻐ= ﻴﻴﺮ ﻣﺎﻫﻴّﺖ ﺭﻭﺣ= 5264; ﺧﻮﺩ، ﺩﺭ ﺗﺨﻠ&#= 65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ ﻗﺪﺭ&= #65173; ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺪ&= #1617; ﺧﻮﺩ ﺑﺮﺍﻯ ﺩﺭ&= #65241; ﺍﻣﻮﺭ ﺧﻮﺍﻫﻨ&#= 65194; ﻳﺎﻓﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺿﻤ= ﻨﺎ ﺣﺘﻰ ﺑﺎﺧﺒﺮ ﺷ&= #65194;ﻥ ﻭ ﻓﻬﻤﻴﺪﻥ ﺣﻘ&= #65166;ﻳﻖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 576;اعث ﻣﺴﺌﻮﻟﻴّﺖ ﺟ= 5194;ﻳﺪﻯ ﺍﺯﻧﻈﺮ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺍﻧﺴﺘﻦ ﻣ&= #65204;ﺌﻮﻟﻴّﺖ ﻣﻴﺒﺎﺷﺪ. ﻭ با&#= 1593;ث ﺁﺳﻴﺐ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ &= #65153;ﻧﻬﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭ ﻳﺎ ﺩﺭ ᥸= 3;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺁﻧﻬﺎ، ﺩﻭﺭﻩ &#= 65203;ﺨﺖ ﺗﺮﻯ ﺍﺯ ﺑﻠﺎﻳ&= #65166; ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ . ﺍﻳﻦ ﭼﻨ= ;ﻴﻦ ﺩﺭﻙ ﻭ ﺍﻃﻠﺎﻉ = ﺍﺯ ﻣﺮﺗﺒﻪ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﺧﻮﺩ،ﺗﻨﻬ= 5166; ﺑﺮﺍﻯ ﻣﻌﺪﻭﺩ&#= 65263; ﺑﺪﻭﻥ ﺗﮑﺒّﺮ &#= 65261; ﻋﺎﺷﻖ ﺧﺪﺍ ﻭﻭ&= #65203;ﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺑﺎ ﺷﻔ&= #65166;ﻋتی ﻴﺎ ﺷﻔﻊ ﻭ ﻫﻢ ﻧ= ;ﺸﻴﻨﻰ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 169;ﺎ ﺳﺎﻟﻚ،ﻭﮐﻤﻚ = 5247;ﺤﻈﻪ ﺑﻠﺤﻈﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺴﺎﻟﻚ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﺑﻤﺪﺍﺭﺝ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺑﺮﺳﺪ. ﻭﺿﻤﻦﺍ&= #65255;ﮕﺸﺖ ﺷﻤﺎﺭ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ. ﺍﮔﺮ ﺑﺨﻠﻖ= ﺑﺎﺯ ﮔﺮﺩﺩ ﻭ ﺧﻮﺩ ﻧ= ﻄﻔﻪ ﻭ ﺻﺎﺣب ﺮَﺣِA= 250; ﺗﺮﺑﻴﺖ ﺍﻭﻟﺎ&#= 65193; ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ&#= 1548;ﻭ ﺳﺎﺯﻧﺪﻩ ﺗﻤﺪ&#= 1617;ﻥ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﻣﻴﮕﺮﺩﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﭘُ&= #65198; ﻭﺍﺿﺢ ﺍﺳﺖ،ﮐﻪ ﻫﺮ ﭘ&#= 65268;ﺸﮕﻮﺋﻰ ﻋﻠﻤﻰ ﻣﻌﻨﻰ ﻧ&= #65194;ﺍﺭﺩ،ﺍﮔﺮ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65255;ﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﺑﺎ ﭘﻴ= ;ﺪﺍ ﺷﺪﻥ ﻣﻌﺪﻭﺩﻯ &= #65261;ﺍﺻﻞ ﮐﺎﻣﻞ،ﺍﻣﺎﻧA= 174; ﺍﻟﻬﻰ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻭ ﻋﻘﻞ ﻭ ﻃﺮﻳﻘ= ﺖ ﻭﻟﺎﻳت اﻟﻬﻰ= 48;ﮐﻪ ﺑﺂﻳﻨﺪﮔﺎﻥ ﻣ&#= 65268;ﺮﺳﺎﻧﺪ. ﻣﺮﺑﻮﻁ ﺑﺎین = 575;ﺳﺖ،ﮐﻪ ﺁﻳﻨﺪﻩ ﺩﺭ ﺩﺳ&= #65174; ﺁﻧﻬﺎ ﻭ ﻳﺎ ﺩﺭ= ﻭﺍﺳﻄﮕﻰ ﺁﻧﻬﺎ ﺑﺎﺷﺪ . ﻫ= ;ﺮ ﭘﻴﺸﮕﻮﺋﻰ ﻋﻠ&#= 65252;ﻰ ﻭ ﺟﺒﺮﻯ ﻭ ﺿﺮﻭ= ﺭﻯ،ﺟﺰ(ﺍﻣﺮﻭ= 5199; ﮔﻮﺋﻰ)ﻭ ﭼﻪ ﺑﺴ= ﺎ ﻧﻴﺰ ﺍﺯ(ﺩﻳﺮﻭ&= #65199; ﮔﻔﺘﻦ) ﺩﺭ ﻟﺒﺎ= س ﻋﻠﻤﻰ،ﺑﻨﺎﻡ (&#= 65235;ﺮﺩﺍ ﮔﻮﺋﻰ) ﺑﻴﺸﺘﺮ = ﻧﻴﺴﺖ. ﭘﻴﺶ ﺑﻴﻨﻰ ﺁﻳ&= #65256;ﺪﻩ،ﺗﻨﻬﺎ ﺑﻮﺳﻴﻠﻪ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺧﺪﺍ ﻭ ﺑﺎ ﺍﻟﻬ= ﺎﻡ ﺍﺯ ﻃﺮﻳﻖ ﺁﻧﻬ&= #65166; ﻣﻴﺴّﺮ ﺍﺳﺖ. ﻟ&= #65196;ﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﮐ&= #65248;ﻴﺪ ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺗﻨﻬﺎ ﮐﺎﻧﺎ&= #65245; ﻣﻨﺤﺼﺮ ﺑﻔﺮﺩ &= #65261;ﺻﻮﻝ ﺍﻓﺮﺍﺩ ﺑﺨﺪﺍ &= #65259;ﺴﺘﻨﺪ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻓ= ﻠﺴﻔﻪ ﻭﻟﺎﻳﺖ ﺍﻣﺎﻣ&#= 65166;ﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﻭﻧﻪ ولا= 740;ت فقیه سفیهی ک= 607; ﺍﻣﺎم و ﺁﺧﻮﻧ= 5194;ی ﻣﺘﺤﮑّﻢ ﺩﺭ ﺳ&#= 65198;ﻧﻮﺷﺖ ﻭﺯﻧﺪﮔﻰ ﻣﺮﺩ&#= 65249; ﺑﺎﺷﻨﺪ. ﺑﻠکه &#= 65194;ﺭﻭﻳﺸﺎﻧﻰ ﺭﻩ ﺭﻓﺘﻪ،ﺍﮔ= 5198; ﮐﺴﻰ ﮐﻤﻚ ﺑﺨﻮ&= #65165;ﻫﺪ ﺗﺠﺎﺭﺏ ﺧﻮﺩﺭ&#= 65165; ﺑﺂﻧﻬﺎ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ. ﻭ ﺑﺪﻭﻥ ﻭﻟﺎﻳ&= #65174; ﻋﻠﻰّ ﻭ ﻣﺤمد = 5255;ﻤﻰ ﺗﻮﺍﻥ ﺳﺎﻟﮑﻰ &= #65169;ﻤﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ ﻣﺤﻤﺪ&#= 65263; ﺭﺳﻴﺪ. ﭼﻪ ﺭﺳﺪ= ﺑﮑﺸﻮﺭ ﻭ ﺍﻣﭙﺮﺍﺗﻮﺭ&#= 65263; ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤ&= #65194; ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﺪ. ﮐﻪ ﺁﻏﺎﺯ ﮐﻨﻨ&= #65194;ﻩ ﺗﻤﺪﻥ ﻭ ﻋﺼﺮ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻫﺮ= ﺗﻠﺎﺷﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺑﺪ&= #65261;ﻥ ﻭﺍﺳﻄﮕﻰ ﺍﻳﻦ &= #65165;ﻭﻟﻴﺎ،ﻣﺤﺎʌ= 45; ﺍﺳﺖ ﺑﺸﻬﻮﺩ ﻭ&= #65175;ﺠﻠﻴﻪ ﺍﻟﻬﻰ ﻗﺎﺋﻢ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺒﺮﺋﻴﻞ ﺭʌ= 03;ﻴﺪ. ﮔﺮﭼﻪ ﺗﺰﮐﻴﻪ &= #65259;ﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺻﻮ&#= 65197;ﺕ ﮔﻴﺮﺩ. ﺗﺎ ﮐﺎﺭ= ﻣﺎﻯ ﺑﻌﺪﻯ ﺳﺒﻚ ﺗﺮ = ﺑﺎﺷﺪ. ﺍﮔﺮ ﻗﺸﺮﻯ ﻣﺸ&= #65198;ﻙ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ&#= 1548; ﻭ ﺑﺮﺍﻯ ﺭﺳﻴﺪ&= #65253; ﺑﻔﺮﺩﺍ، ﺑﺎﻳ= 5194; ﺍﺯ ﺩﻳﺮﻭﺯ ﺑﺎ&= #65251;ﺮﻭﺯ ﺭﺳﻴﺪ،ﻭ ﺑﺮﺍ= 5263; ﺭﺳﻴﺪﻥ ﺑﻘﺎﺋ&#= 65250; ﺑﺎﻳﺪ ﺑﻤﺤﻤﺪ&#= 65259;ﺎﻯ ﺯﻧﺪﻩ ﺍﻭﻟﻴﺎ&#= 65263; ﻣﺤﻤﺪﻯ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻮ&#= 65203;ّﻞ ﺷﺪ. ﻭ ﻳﻚ ﻭلیّ اﻟﻬﻰ ﺑﻤﻌﺮﻓ= 5264; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺩ&= #65197; ﻋﺒﺎﺩﺍﺕ ﻭ ﺩﻋ&= #65166;ﻫﺎ ﻭ ﺑﻴﺎﻥ ﺁﺭﺯﻭ&= #65259;ﺎﻯ ﺧﻮﺩﺑﺎ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺍﺷﺖ. ﻭﺍلاّ = 5169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﺩﻋ= 5166;ﺋﻰ ﺑﺨﺪﺍﻭﻧﺪ ﻭ ﺁ&= #65203;ﻤﺎﻥ ﻧﻤﻰ ﺭﺳﺪ،ﺍﮔ= 5198; ﻭﺍﺳﻄﻪ ﺍﻟﻬﻰ &= #65255;ﺒﻮﺩﻩ ﺑﺎﺷﺪ. ﺑﻠکه ب= 607; ﺪﻋﺎ ﮐﻨﻨﺪﻩ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ،ﻭ ﺑ= 5212;ﻮﺭت او ﮐﻮﺑﻴﺪﻩ ﻣ= 5268;ﺸﻮﺩ. ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺑ&= #64401;ﻤﺮﺵ ﺯﺩﻩ ﻣﻴﺸﻮﺩ. ﮐ= ﻪ ﺑﺎﺭﺳﻨﮕﻴﻦ ﺷ&#= 65198;ﻙ ﺭﺍ ﺑﺮﺍﻯ ﭘس ﺍ&= #65199; ﻣﺮﮒ ﻭ ﻣﺴﺦ ﺣﻴ= ﻮﺍﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﺠﻬﺎʌ= 53; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﭼﻮﻥ ﻫﺮ= ﻭﻟﺎﻳﺖ ﻓﻘﻴﻪ ﻓﺎﺳﺪﻯ &= #65197;ﺍ ﭘﻴﺮﻭﻯ ﮐﺮﺩﻩ&#= 1548;ﻭﺑﺮﺍﻯ ﺧﺪﺍ ﻭﻭﻟﺎﻳﺖ &= #65169;ﺤﻖ ﺍﻟﻬﻰ ﺷﺮﻳﮑﻰ &= #65239;ﺎﺋﻞ ﺷﺪﻩ. ﮐﻪ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ،ﻫﺮ ﮐﻪ ﺭﺍ ﺩﻭﺳﺖ ﺑ= ﺪﺍﺭﻯ ﻭ ﺑﺎﻭﺭ ﮐﻨﻰ ﻭ= ﺗﻘﻠﻴﺪ ﻭ ﺍﻃﺎﻋﺖ ﺩﻳﻨ&= #65264; ﻧﻤﺎﺋﻰ ﺍﻭﺭﺍ &= #64344;ﺮﺳﺘﻴﺪه اﻯ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻭ= ﻟﻴﺎﻯ ﺧﺪﺍ ﻧﻴﺰ ﺩﺭﺧ&= #65218; ﻭﻃﺒﻖ ﺍﻣﺎﻧﺘ&#= 65194;ﺍﺭﻯ ﺧﻮﺩ،ﺑﺎﻳﺪ ﺍ= 5199; ﺷﺎﻧسها ﻭ ﺍﺣA= 176;ﻤﺎﻟﺎﺕ ﺑﺮﺗﺮ ﻭ ﺁﻳﻨﺪ&= #65257; ﺳﺨﻦ ﺑﮕﻮﻳﻨﺪ. = ﻭﺷﻨﻮﻧﺪﻩ ﻫﺎ ﻧﻴﺰ ﮐﻪ ﺣﺘ= ﻰ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨ&#= 65194; ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65193;ﺭﻙ ﮐﻨﻨﺪ. ﻭ ﺍﮔﺮ ﻧ= ;ﺴﺒﺘﺎ ﮔﺮﻭﻫﻰ ﻣﺤﺪﻭ&#= 65193; ﺍﺯ ﻣﺴﺘﻌﺪﺍﻥ &= #65255;ﺠﺎﺕ،ﻭ ﻋﺎﺷﻘﺎﻥ ﺷﻬﻮ&#= 65193; ﻭ ﺗﮑﺎﻣﻞ ﺑﺎﺷ&= #65256;ﺪ،ﻋﻠﻰ ﺭﻏﻢ ﺧﻮﺍﺳﺖ ﺧ&= #65262;ﺩ ﻣﻮﻓﻖ ﻧﻤﻴﺸﻮ&#= 65255;ﺪ،ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﺗﻠﺎﺷ&= #65260;ﺎ ﻭ ﻣﺠﺎﻫﺪﺍﺕ. ﺑ= ﺎﺯ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65259;ﻤﮕﻰ ﺑﺎﻳﻦ ﺍﺩﺭﺍﮐ&#= 65166;ﺕ ﺑﺮﺳﻨﺪ. ﻭ ﺑﺮﺍ= ﻯ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65259;ﻤﻴﺸﻪ ﭼﻨﺪ ﻧﻔﺮﻯ ﮐﻪ = ﺩﺭﻙ ﺧﺪﻣﺘﺸﺎﻥ ﺭﺍ &= #65169;ﮑﻨﻨﺪ ﮐﺎﻓﻰ ﺍﺳﺖ،ﺍ= 4400;ثرﻳّﺖ ﺟﺎﻫﻞﻭ ﺑﻰ ﺍﻳ&= #65252;ﺎﻥ ﺑﺎﻳﻦ ﺣﻘﺎﻳق هستند. ﮐﻪ ﻣﺘʋ= 56;ﺳّﻔﺎﻧﻪ ﺍﻳﻦ ﺍﮐثرﻳّʋ= 74; ﺟﺎﻫﻞ ﺣﺎﮐﻢ ﺑﺮ ﺍﻭﺿ&= #65166;ﻉ ﺟﺎﻣﻌﻪ ﮐﻪ ﺩﻭ&= #65247;ﺖ ﻣﻴﺘﺮﺍﺷﻨﺪ ﻭ&#= 65197;ﻫﺒﺮ ﻣﻰ ﺁﻭﺭﻧﺪ ﻭﺍ&= #65187;ﮑﺎﻡ ﺍﺧﻠﺎﻗﻰ ﻭﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭﺿﻊ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﻭ ﻣﺪﻟﻬﺎﻯ ﺗﻤﺪ&#= 65253; ﻭ ﺳﺒﻚهای ﺯﻧA= 194;ﮔﻰ ﻣﻴﺴﺎﺯﻧﺪ. ﮐﻪ = ﺟﺰ ﺧﻮﺍﺏ ﻭ ﻓﻠﺞ ﮐ= ﺮﺩﻥ ﭘﻴﺮﻭﺍﻥ ﻭ ﺍﻳ&= #65254; ﺍﮐثرﻳﺖ ﻧمیب= ;اشد. ﻭ ﻣﻌﻠﻮﻡ ﻫﻢ ﻧ= ﻴﺴﺖ،ﺁﻳﻨﺪﻩ ﭼﮕﻮﻧﻪ ﺑﻠﺎﻫ&#= 65166;ﺋﻰ ﺁﺳﻤﺎﻧﻰ ﭼﻮ ﺑ&= #65252;ﺐ ﺃﺗﻤﻰ ﻳﺎﺩﮔﺮ&#= 64404;ﻮﻧﻰ ﻃﺒﻴﻌﻰ ﻭﺟﻨﮓ&#= 1548; ﭼﻨﻴﻦ ﺍﮐثرﻳ= 17;ﺘﻰ ﺭﺍ ﺑﻨﺎﺑﻮﺩﻯ &= #65235;ﺮﺩﻯ ﻭ ﺟﻤﻌﻰ، ﻭ ﺑﮑ&= #65166;ﺭﻣﺎﻫﺎﻯ ﻧﺴﺦ ﻭ ﻣﺴﺦ ﺑﺒ= ﺮﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻗﻮﻝ ﺩﺍﺩﻩ،ﮐ= 5258; ﺧﻮﺩ ﺣﺎﻓﻆ ﺍﻭ&= #65247;ﻴﺎ ﻭ ﮐﺘﺎﺏ ﻭﺳُﻨ&#= 1617;ﺖ سلوکی ﺧﻮﺩ ﺒᥴ= 6;ﺷﺪ. ﮐﻪ ﻫﻤﻴﻦ ﻭﻇﻴ&= #65236;ﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﻗﺮّه ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺍ&= #65203;ﺖ، ﻭ ﮐﺘﺎﺏ ﻣﮑﺘﻮ&= #65167;،ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﮔﺮﭼﻪ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ = ﺟﻬﺎﻥ ﺗﺎ ﺯﻧﺪه ﻫﺴﺘ&#= 65256;ﺪ،ﻓﺮﺷﺘﮕﺎ᥽= 3; ﺧﺪﺍ،ﺣﺎﻓﻆ ﻋ= 5198;ﺵ ﺧﺪﺍ ﺭﻭﻯ ﺯﻣﻴ&= #65254; ﻫﺴﺘﻨﺪ ﮐﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ. ﮐﻪ ﺁ= ﻧﺎﻥ ﺭﺍ (ﺗﺤﺖ ﻗﺒﺎﺏ= ) ﻭﮔﻨﺒﺪﻫﺎﻯ ﺧﻮﺩ ﺣﻔﻆ ﻣﻴﻨ&= #65252;ﺎﻳﺪ ﭼﻪ ﮔﻨﺒﺪ ﻭﺳﺎ&= #65267;ﻪ ﺑﺎﻥ ﺳﺎﻟﻚ ﺩﺭ = ﮐﻮﻩ ﻭﺻﺤﺮﺍ،ﻭﻳﺎ = 4404;ﻨﺒﺪ ﺧﺎﻧﻘﺎﻩ ﺍﻭﻟ&#= 65268;ﺎ، ﮐﻪ ﺑﻤﺮﻭﺭ ﻣﮑ&= #65166;ﻧﻰ ﻣﻘﺪّس ﺩﺭ ﻣﻴ= 5154;ﻳﻨﺪ ﻭﮔﻨﺒﺪﻯ ﺩﺍﺭ&#= 65193;. ﻭﺍﮔﺮ ﮐﻪ ﻫﻢ ﭼ= ﻨﺎﻥ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺍﻟﻬﻰ ﺩﺭ ﭼﻨﻴ&= #65254; ﺧﺎﻧﻘﺎﻫﻰ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﻨﺪ. ﻭﺍلا= 617; ﭼﻮﻥ ﺩﻳﮕﺮ ﻣﺬ&= #65165;ﻫﺐ ﻗﺸﺮﻯ،ﺳﺎﻟﮑA= 166;ﻧﻰ ﺧﻮﺩ ﭘﺮﺳﺖ ﺩﺍ&= #65197;ﻧﺪ،ﻭﻧﻪ ﭘﺮﺳﺘﻨﺪﻩ ﺧﺪ&#= 65165; ﺑﻮﺳﻴﻠﻪ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺧﺪﺍ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﺿ= ﻊ ﺗﮑﺎﻣﻠﻰ ﻣﺨﻠ&#= 65262;ﻗﺎﺕ ﺍﻟﻬﻰ،ﺩﺍﺭﺍA= 263; ﺳﻠﺴله اﻯ ﺗﮑA= 166;ﻣﻠﻰ ﭘﺸﺖ ﮔﺮﺩﻥ ﻫﺴ&= #65176;ﻨﺪ. ﻫﺮﭘﺎﺋﻴﻦ ﺗﺮ &= #65193;ﺭ ﻧﻮﻉ ﺗﮑﺎﻣﻞ ﺑ&= #65192;ﺶ،ﺧﺴﻴسﺗﺮ ﻭﺣﻘﻴﺮﺗﺮ ﺍﺯ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺳﺖ،ﻭ ﺗﻘﻠﻴ= 5194; ﻣﺴﺨﺮه ای ﺩﺍA= 197;ﺩ. ﭼﻮﻥ ﻧﻤﻴﺨﻮﺍ&#= 65259;ﻨﺪ ﺗﺴﻠﻴم گرﺩﻧʋ= 94;،ﻭﺑﻨﻔﻊ ﺧﻮﺩ ﻫﺰﻳﻨﻪ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺸﺮﻯ ﺧﻮﻳﺶ ﻧ&= #65252;ﺎﻳﻨﺪ. ﻭﻟﻰ ﺩﺭ ﻋﻠﻢ ﻭ= ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ،ﮐﻪ ﻗﺪ= 5197;ﺕ ﺩﺭﻙ ﺗﻔﺎﻭﺗﻬ&#= 65166;ﻯ ﺑﺎﻃﻨﻰ ﻭ ﺭﻭﺣ&= #65264; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ&#= 1548;ﻭ ﺑﺘﻔﺎﻭﺗﻬﺎﻯ &#= 65183;ﺰﺋﻰ ﻇﺎﻫﺮﻯ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﺍﮐﺘﻔﺎ ﻣﻴﮑﻨ&#= 65194; ﻧﻪ ﺑﻤﻌﺎﻧﻰ ﺑ&= #65166;ﻃﻨﻰ،ﭼﻪ ﺭﺳﺪ ﺑﻤﻌﺎﻧﻰ &= #65251;ﻴﻨﻮی ﺸﻬﻮﺩﻯ. ﻧﺎﭼﺎ&= #65197;ﺑﺮﺍﻯ ﺣﻘﻴﺮﺗﺮ،ﻣﺴA= 166;ﻭﺍﺗﻰ ﺑﺎ ﻋﺎﻟﻴﺘﺮ ﻗ&= #65166;ﺋل گرﺩﻧﺪ. ﻭ ﺑﺮﺍ&#= 65263; ﮐﺎﺭ ﺧﻮﺩ ﻧﻴﺰ = ﺗﺄﻭﻳﻞ ﻭ ﺗﻔﺴﻴﺮﺍﺗﻰ &= #65239;ﺎﺋﻞ ﻣﻴﮕﺮﺩﻧﺪ،ﮐA= 258; ﻫﻤﺎﻥ ﺁﺭﺍﻯ ﻣ&= #65188;ﺘﻮﺍی علمی ﻮﻓﻠﺴفه اﺳﺖ. ﻭﺑﺪﻳﻬﻰ &= #65165;ﺳﺖ ﮐﻪ ﻧﻤﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻮﺍﻧﺪ ﺩﺭﺳﺖ ﺑﺎﺷﺪ. ﻭ= ﻟﺬﺍ ﻋﻠﻢ ﺣﺠﺎﺏ ﻧﺠ&= #65166;ﺕ ﺑﺸﺮ ﻣﻴﮕﺮﺩﺩ. = ﺗﻀﺎﺩ ﻭ ﺗﻘﺎﺑﻞ ﻫﻢ ﺍ= ﮔﺮ ﺑﺎﺷﺪ،ﭼﻮﻥ ﻋ= 5240;ﻠﻰ ﻭ ﺗﻨﻬﺎ ﺍﻧﺘﺰ&= #65165;ﻉ ﺫﻫﻨﻰ ﺍﺳﺖ،ﮐ= 5258; ﺁﻧﻬﻢ ﺑﺎﺯ ﺍﻧ&= #65176;ﺰﺍعی اﺯ ﺍﻣﻮﺭ ﮐﻴﻔ&#= 1740; ﻮﺭﻭﺣﻰ،ﻳﺎﻭA= 203;ﻴله اﻯ ﺑﺮﺍﻯ ﺗﮑﺎ&#= 65251;ﻞ ﻋﻘﻠﻰ ﺍﺳﺖ. ﺍﻣ= ﺎ ﺩﺭﺍﻣﻮﺭ ﻣﺎﺩ&#= 65263; ﻭﮐﻤّﻰ ﺗﻘﺎﺑ= 5246; ﻫﺮﮔﺰ ﻣﻌﻨﻰ ﻧ&= #65194;ﺍﺭﺩ،ﻭ ﻫﻤﻪ ﻫﺴﺘﻨﺪ ﻭ = ﻣﺪﻋﻰ ﺣﻘﻮﻕ ﻣﺘﺴﺎﻭ&#= 65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. ﺍ᥾= 7;ﻦ ﺍﮐثرﻳّﺖ ﻧﻴʌ= 00; ﺷﮑﻞ ﺳﻄﺤﻰ ﺩﺍﺭﺩ،= 5255;ﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺣﻘ&= #65268;ﻘﺖ ﺟﻮﺋﻰ. ﻭ ﺩﺭ ﺍﻳ= ;ﻦ ﺷﻠﻮﻏﻰ ﻧﻴﺰ ﻧ&= #65240;ﻄﻪ ﺑﺮﺗﺮﻳﻦ،ﻭ ﻳ= 5166; ﻧﻘﺎﻁ ﺑﺮﺗﺮ ﻭ&= #65165;ﺳﻄﻪ ﺍﻟﻬﻰ ﻣﻌﻨﻰ ﭼ&= #65262;ﻥ ﺷﻨﻮﺍﺋﻰ ﻧﺪﺍ&#= 65197;ﺩ. ﺩﺭﺳﺎﺯﻣﺎﻥ ﻭ&#= 65183;ﻮﺩﻯ ﭼﻨﻴﻦ ﺳﻄﺢ ﭘﺨ&= #65206; ﺷﺪﻩ،ﺩﻳﮕﺮ ﺍ= 5251;ﻴﺪﻯ ﺑﺘﮑﺎﻣﻞ ﻧﻴﺴ&#= 65174;. ﻭﻧﻪ ﻫﺪﻑ ﺑﺮﺗ&= #65198;ﻭﻧﻪ ﻭﺳﺎﺋﻂ ﺑﺮﺗﺮ&#= 1740; که ﻴﺎﻓت ﻨﻤﻴA= 208;ﻮﺩ. ﺍﻣﺎ ﺩﺭﻋﻠم ﺴ&#= 65248;ﻮﻙ ﻭﺑﻴﻨﺶ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍ= ﻟﻬﻰ، ﻫمه ﭽﻴﺰ ﭘﺸت گرﺩﻥ،ﻭﻫﺮﻳ᥼= 2; ﻭﺍﺳﻄﻪ ﻧﺠﺎﺕ ﺑﺒﺎﻟﺎ&#= 65175;ﺮ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﺑﺎﻟﻌﮑس ﻋﻤﻞ ﻧﻤﻮﺩﻥ، &#= 65261;ﺳﻴله اﻯ ﺑﺮﺍﻯ ﮔﻤﺮ&#= 65165;ﻩ ﮐﺮﺩﻥ ﻭﻗﻬﻘﺮ&#= 65165; ﺑﺮﺩﻥ ﻫﺴﺘﻨﺪ. = ﻭﺍﮔﺮ ﺑﺎﻟﺎﺗﺮ ﺑﺨﻮ&#= 65165;ﻫﺪ ﺍﺯ ﭘﺎﺋﻴﻦ ﺗﺮ = ﭘﻴﺮﻭﻯ ﮐﻨﺪ. ﻭ ﺍﻳﻦ ﻓﺮ= ;ﻕ ﻭﺳﺎﺋﻂ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ&#= 1548;ﻭﻭﺳﺎﺋﻂ ﺷﻴﻄﺎﻧﻰ ﮔﻤﺮ&#= 65165;ﻩ ﮐﻨﻨﺪﻩ، ﺩﺭ ﺭ&#= 65259;ﺒﺮﺍﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻴﺎﺳﻰ ﻭﮐʋ= 66;ﺩﺭﻫﺎﻯ ﺟﺎﻩ ﻃﻠب ﺪﻳﮕ&#= 65198; ﺍﺳﺖ. ﮐﻌﺒﻪ ﮔﺮ= ﻭﻩ ﺍﻭﻝ ﺧﺪﺍ ﻭ ﮐﻌ= به گرﻭﻩ ﺩﻭﻡ ﻧﻔ= 587; ﺷﻴﻄﺎﻥ ﺷﺨﺼﻰ&#= 1548;ﻭﻳﺎ ﺁﺧﻮﻧﺪ ﺍﺑﻠﻴ&#= 1587; ﺩﺭ ﺗﻠﺒﻴس ﻭﻟ&#= 65170;ﺎس ﮐﺎﺫﺏ ﺭﻭﺣﺎﻧ&#= 65268;ّﺖ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺩﺭ ﺑﺮﺩ ﺩﻭﺭ ﺷ= ﻴﻄﺎﻥ ﺍﻫﺮﻳﻤﻦ،ﮐﺎA= 197; ﺿﺪ ﺍﻟﻬﻰ ﺧﻮﺩ&= #65197;ﺍ ﮐﺮﺩﻩ ﮐﺸﺶ ﻭ ﺳ= ﻘﻮﻁ ﺑﭙﺎﺋﻴﻦ ﺭﺍ ﺍ&= #65255;ﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ. ﻭ ﺍ= ;ﺭﻭﺍﺡ ﺑﺸﺮﻯ ﺭﺍ ﺑﻤﺴ&= #65192;ﻬﺎﻯ ﻣﺠﺪﺩ ﺣﻴﻮﺍﻧ&#= 65264; ﻣﻴﺒﺮﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮐﻤ= ﻴّﺖ ﺷﻨﺎﺳﻰ، ﮐﻪ ﺳ&#= 65268;ﻄﺮﻩ ﺧﻮﺩﺭﺍ ﺑﺮ ﻋﺼ&= #65198; ﻣﺎ،ﻭﻣﺮﺣﻠﻪ = 5153;ﺧﺮ( ﻣَﻦ ﻭﺍﻧﺘﺎﺭ= 5165;) ﺑﻴﻦ ﺁﻧﭽﻪ ﻋﻠ&= #65252;ﺎﻯ ﻣﺎﺩﻯ ﻭ ﺭﻳﺎﺿ&= #65264; ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨ&#= 65194;،ﮐﻪ ﺍﻣﻮﺭﻯ ثاﺑﺖ = 5261; ﺩﺭ ﻳﻚ ﺳﻄﺢ ﻗﺮ= ﺍﺭ ﺩﺍﺭﺩ، ﺑﺎ ﮐﻤ&#= 65268;ّﺖ ﺷﻨﺎﺳﻰ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻓﻴثاﻏﻮﺭس ﻓʋ= 98;ﻕ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺁ= ;ﻥ( ﻭﺣﺪﺕ ﺣﻘﻴﻘﺖ) = ﻭ (ﻭﺣﺪﺕ ﺻﻮﺭﻯ ﻇ= ﺎﻫﺮﻯ) ﻫﺮ ﺩﻭ ﺑﺎﻫﻢ ﻫ= ﺴﺘﻨﺪ. ﺑﺮﺍﻯ ﻫﺮ ﻋﺪﺩ = ﺭﻳﺎﺿﻰ ﺍﺻﺎﻟﺘﻬﺎ ﻭ ﻣ&= #65228;ﺎﻧﻰ ﻭ ﻣﺮﺍﺗﺐ ﺗﮑﺎ&= #65251;ﻠﻰ ﻗﺎﺋﻞ ﺷﺪﻩ،ﮐ= 5258; ﺷﺒﻴﻪ ﺍﻋﺪﺍﺩ &= #65267;ﺎ ﺣﺮﻭﻑ ﻣﻮﺳﻴﻘ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﮐﻨ= ;ﺎﺭ ﻫﻢ ﻧﻴﺰ ﺑﺎﺷﻨ&= #65194;، ﺑﺎﻫﻢ ﭼﻪ ﺗﻔﺎ&= #65261;ﺗﻬﺎ ﺩﺭ ﺻﺪﺍ ﻭ ﺃثر &= #65261; ﻓﺮﮐﺎﻧس ﻧﺪﺍ= 5197;ﻧﺪ. ﻭ ﺑﻐﻠﻂ ﺭﻳﺎﺿ&= #65264; ﺩﺍﻧﺎﻥ ﻓﻴثاA= 231;ﻮﺭس ﺭﺍ ﭘﻴﺸﻮﺍﻯ ﮐ&= #65252;ّﻰ ﺧﻮﺩ ﺩﺍﻧﺴته = 575;ﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65261; ﭘﻴﺸﺮﻭ ﺍﻋﺪﺍ&#= 65193;، ﺑﺎ ﻣﺸﺨّﺼﺎﺕ &#= 64400;ﻴﻔﻰ ﺑﻮﺩ،ﺗﺎ ﻣﺸﺨ= 617;ﺼﺎﺕ ﻣﺎﺩی ﻮ ﮐﻤّﻰ &#= 65165;ﻋﺪﺍﺩ. ﻭﭼﻮﻥ ﻋﻠﻮﻡ ﮐ&= #65268;ﻔﻰ ﻭ ﻣﻌﻨﻮﻯ ﺍﻟﻬ&= #65264;،ﻭﺣﺘﻰ ﻫﻨﺮﻯ ﻭﻓﺮﻫﻨ&#= 64405;ﻰ،ﻭﻗﺘﻰ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﮐ= ﺘﺎﺑﻬﺎ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌ&#= 65258; ﻏﻴﺮ ﻣﺴﺘﻌﺪﺍ&#= 65253; ﺗﮑﺎﻣﻞ ﻭ ﺩﻧﻴ&= #65166; ﭘﺮﺳﺘﺎﻥ ﻗﺮﺍ&#= 65197; ﮔﺮﻓﺘﻪ ﺷﻮﺩ،= 5251;ﻮﺭﺩ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﻭﺍﻗﻊ ﻣﻴﺸﻮﻧ&#= 65194;. ﻭﺭﻧﮓ ﻭﺑﻮﻯ ﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ = ﻭ ﺑﺼﻮﺭﺕ ﻓﺎﺳﺪ &= #65207;ﺪﻩ ﻭﻣﻨﺤﺮﻑ،ﺗﺒA= 194;ﻳﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻌﻠﻮﻡ ﻣﺎʋ= 93;ﻯ ﻣﻰ ﮔﺮﺩﻧﺪ. ﺣﺘ= ﻰ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻫﻨﻮﺯ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﺮﺑﻮﻃﻪ ﻭﻓﺎ&#= 65173; ﻧﮑﺮﺩﻩ،ﻣﺬﺍA= 259;ﺐ ﻣﺎﺩﻯ ﻭﻣﻨﺤﺮ&#= 65233; ﭘﺸﺖ ﺳﺮ ﻫﻢ ﭘﻴ= ﺪﺍ ﻣﻴﺸﻮﻧﺪ. ﻭ ﺁﻧ= ﮕﺎه ﺠﺴﺘﻦ ﺍﺻﻞ ﻭ ﺣ= ﻘﻴﻘﺖ ﺁﻥ ﺩﻳﻦ ﻣﺸﮑﻞ = ﻣﻴﺸﻮﺩ. ﻭﺟﺰ ﻋﺎﺷﻘﺎﻥ &= #65191;ﺪﺍ ﺩﺭ ﺳﻠﻮﻙ،ﺁﻧ= 5260;ﻢ ﺑﺎ ﮐﻤﻚ ﻭﺑﻮﺳ&= #65268;ﻠﻪ ﺧﺪﺍﻭﻧﺪ ﻭﺍﻟ&#= 65260;ﺎم اﺯ ﺍﻭ،ﺍﻳﻦ ﺣ= 5240;ﺎﻳﻖ ﺑﺎﺯ ﺷﻨﺎﺧﺘﻪ &= #65255;ﻤﻴﮕﺮﺩﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﻠ= ﻮﻡ ﻏﻴﺮ ﺳﻨّﺘﻰ ﻭ &= #65251;ﺎﺩﻯ، ﺑﻘﺎﻳﺎ ﻭ ﺗﻔﺎ&= #65247;ﻪ ﺷﺪﻩ ﻫﺎﻯﻋﻠﻮ&#= 65249; ﻣﻌﻨﻮﻯ ﻭ عرﻓ= 5166;ﻧﻰ ﻭﺍﻟﻬﻰ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﻣﺠﺰﺍ ﻭ ﺑﺪﻭ= ﻥ ﻣﺎﻫﻴّﺖ ﻣﻴﺒ= 5166;ﺷﺪ. ﮐﻪ ﺑﺎﺯ ﻧﺘﻴﺠ&= #65258; ﺑﺎﺯﻯ ﻧﻔس ﻏﻴ&#= 65198;ﺳﺎﻟﮑﺎﻥ،ﻭ ﺣﺠﺎﺏ ﺑﻴﺸﺘﺮ&#= 65263; ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﮕﺮﺩﺩ. ﺗﺰﮐﻴﻪ ﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﻭ ﺗﺨﻠﻴﻪ ﺫﻫﻦ = ﺁﻧﻬﺎ ﺍﺯ ﺍﻣﻮﺭ ﮐﺴﺒ&= #65264;،ﺍﻭﻟﻴﻦ ﺷﺮﻁ ﻟﺎﺯﻡ ﺑﺮ&= #65165;ﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺭﺳﻴﺪﻥ ﺑﺤﻘﺎ&#= 65267;ﻖ ﻭ ﺷﻬﻮﺩ ﻭ ﻧﺠﺎ= ﺕ ﻣﻴﺒﺎﺷﺪ. ﻫﺮ ﺩ= ﻳﻨﻰ ﺍﻟﻬﻰ،ﮐﻪ ﻣﻘ= 5212;ﺪﻯ ﺳﻠﻮﮐﻰ ﻭ ﻧﺠﺎ&= #65173;،ﺑﺨﺸﻰ ﻭ ﺟﻨﺒﻪ ﻋﻤﻠﻰ = ﺩﺍﺭﺩ،ﻓﻮﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺟﺎﻩ &= #65219;ﻠﺒﺎﻥ ﻣﺘﺸﺮﻉ،ﻭ ﻇﺎ= 5259;ﺮﺍ ﻋﺎﻟﻢ ﻣﺬﻫﺒﻰ&#= 1548;ﭼﻮﻥ ﺃﻫﻞ ﺳﻠﻮﻙ ﻭﺗ&= #65200;ﮐﻴﻪ ﻧﻴﺴﺘﻨﺪ،ﺍﻳA= 254; ﺩﻳﻦ ﺭﺍ ﺗﺒﺪﻳ&= #65246; ﺑﻤﺠﻤﻮﻋﻬﺎﻯ &#= 65165;ﺯ ﺍﺻﻮﻝ ﺧﺸﻚ ﮐﻠ&= #65166;ﻣﻰ ﻭ ﻓﻠﺴﻔﻰ ﻣﻴﮑ&= #65256;ﻨﺪ. ﻭ ﺟﻨﮓ ﺁﻧﻬﺎ ﺑ= ﺮﺳﺮ ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺻﻮﻝ= ;،ﺗﺎ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺭ ﻣﻴﺸﻮﺩ. ﻭ= ﻣﺬﺍﻫﺐ ﺁﻥ ﺩﻳﻦ ﺭﻭﺯ ﺍ= ﻓﺰﻭﻥ. ﻭ ﺷﺎﻳﺪﻣؤﻣﻦ &#= 65165;ﺯ ﻃﺮﻳﻖ ﺳﻠﻮﻙ ﻋ&= #65240;ﻠﻰ،ﺑﺘﻮﺍﻧʋ= 94; ﺍﻳﻦ ﺍﺻﻮﻝ ﻭ ﻋ= ﻘﺎﻳﺪ ﻣﺬﺍﻫﺐ ﺭﺍ ﺑﺮ&= #65197;ﺳﻰ ﮐﻨﺪ،ﺗﺎ ﺑﻠﮑ= 5258; ﺁﻧﭽﻪ ﺗﻨﻬﺎ ﺣ&= #65238; ﺍﺳﺖ ﺍﻧﺘﺨﺎﺏ &= #64400;ﻨﺪ. ﻭﻟﻰ ﻭﻯ ﺑﺎﺯ ﮔ= ﺮﻓﺘﺎﺭ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍ&#= 65203;ﺖ. ﻭ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍ= ;ﻳﻦ(ﺍﺻﻮﻝ ﺷﻨﺎﺳﻰ)ﺧﻮﺩ ﻧ&= #65268;ﺰ ﭘﺎﻳﺒﻨﺪ ﻳﮑﻰ &= #65165;ﺯ ﺁﻧﻬﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴ= ;ﮕﺮﺩﺩ. ﻭ ﻋﻤﻠﺎ ﭘﻴﺮﻭ = ﺍﻏﻔﺎﻝ ﺷﺪﻩ ﻳﮑﻰ ﺍﺯ ﺍ= ﻳﻦ ﻣﺬﺍﻫﺐ ﻣﻴﺸﻮ&#= 65193;. ﻟﺬﺍ ﺗﻨﻬﺎ ﺭﺍ&= #65257;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺴﺘﻦ ﺍﺻﻮʌ= 45; ﻭﺍﻗﻌﻰ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍ&#= 65259;ﺐ ﻭﻣﮑﺎﺗﺐ،ﻣﺮA= 165;ﺟﻌﻪ ﺑﺨﺪﺍ ﻭﺑﻮﺳﻴ&#= 1604;ه ﻤﺮﺍﺗب ﺒﺎﻟﺎ= 5175;ﺮ ﺍﺯ ﻣﺎ ﺍﺳﺖ . ﮐ᥽= 8; ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻭ ﺷ= ﻬﻮﺩ ﭼﻮﻥ ﺭﻭﺯ ﺭﻭﺷ&= #65254; ﺑﺮﺍﻳﻤﺎﻥ ﻣﺸ&#= 65192;ّﺺ ﻣﻴﮕﺮﺩﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﺮ= ﻓﺎﻥ ﻫﺮ ﺩﻳﻦ ﻭ ﻣﺬﻫ= ﺐ،ﺷﺎﻳﺪ ﺑﻴﺸﺘﺮ ﺑﺤﻘﺎ&#= 65267;ﻖ ﻧﺰﺩﻳﻚ ﺑﺎﺷﻨ&#= 65194;. ﻭﻟﻰ ﺑﺪﻭﻥ ﻋﻤ&= #65246; ﻭ ﺳﻠﻮﻙﻭ ﺗﺰﮐ&= #65268;ﻪ ﺣﺘﻰ ﻋﺮﻓﺎﻥ ﻧ&= #65268;ﺰ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65235;ﻠﺴﻔﻪ ﻫﺎ،ﻓﺮﻳﺒﻨﺪA= 257; ﻭ ﺧﻮﺩ ﻧﻴﺰ ﻣﺬ= ﻫﺒﻰ ﺑﺎﻃﻞ ﻣﻴﮕﺮﺩ&#= 65194;. ﻋﺮﻓﺎﻥ ﻭﺍﻗﻌ&#= 65264; ﺑﺮﺍﻯ ﻋﻤﻞ ﺍﺳ&= #65174;،ﻧﻪ ﺭﻭﺷﻦ ﻓﮑﺮﻯ ﻭ = ﻣﮑﺘﺒﻰ ﺑﻮﺩﻥ . ﭘس ﭼﻮﻥ= ﺍﺻﻮﻝ ﻓﮑﺮﻯ ﻭ ﺩﻳﻨﻰ = ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ،= 5165;ﺩﻳﺎﻥ ﻭﻣﮑﺎﺗﺐ ﺑﺎﻫ&#= 65250; ﻓﺮﻕ میکنند. ᥾= 1;ﻟﻰ ﺍﻳﻦ ﺍﺻﻮﻝ ﺭﺍ = ﺑﺎﻳﺪ ﺍﺯ ﺧﺪﺍ ﮔﺮﻓﺖ&= #1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﻧﻔس ﺁ&#= 65247;ﻮﺩﻩ ﺧﻮﺩﺵ ﺍﻧﺘﺨﺎ&#= 65167; ﺍﺻﻮﻝ ﮐﻨﺪ . ﻫﻨ= ;ﺪﺳﻪ ﺳﻨّﺘﻰ ﻭ ﺭﻣﺰ&#= 65263; ﻣﻌﻨﻰ ﺩﺍﺭ،ب= 75;ﺎ ﻫﻨﺪﺳﻪ ﻣﺪﺭﺳ&#= 65264; ﻭ ﮐﻠﺎﻣﻰ ﻭ ﺍﻧ= ﺪﺍﺯ کمیّت ﻫﺎ ﻓﺮ᥻= 7; ﺩﺍﺭند. ﺩﺭ ﻫﻨﺪﺳﻪ ﺭﻣ&= #65200; ﺧﻴﺎﻟﻰ ﺍﺯ ﺣﻘ&= #65166;ﻳﻖ ﻏﻴﺮ ﻣﺤﺴﻮس،A= 239;ﺎﺑﻞ ﺍﺭﺍﺋﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺍﺳﺖ. ﻭﻗﺪﺭﺕ ﺗ= ﺸﺮﻳﺢ ﺁﻣﻮﺯﺷﻰ ﺍﺳﺮ&#= 65165;ﺭ ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﮐﺎ= ;ﺭﺑﺮﺩﻫﺎﻯ ﻭﺳﻴﻊ،ﺑﺮﺣﺴA= 168; ﻣﻘﺎم عقلی ﮐ᥸= 4;ﻰ، ﮐﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘ= ﻔﺎﺩﻩ ﺳﻤﺒﻮﻟﻴﻚ ﺑﮑ&#= 65256;ﺪ ﺩﺍﺭﺩ. ﺍﻳﻦ ﻫﻨ= ﺪﺳﻪ ﻣﻌﻨﻮﻯ ﻭﻣﻠﮑ&#= 65262;ﺗﻰ ﻣﻴﻨﻮﻯ ﻧﻴﺰ، &#= 65191;ﺎﺹ ﺍﻣﻮﺭ ﮐﻴﻔﻰ،= 5261; ﺩﻭﺭ ﺍﺯ ﺍﻣﻮﺭ = ﮐﻤّﻰ ﻣﺎﺩﻯ ﺍﺳﺖ. ﺳﺎ= ﻟﻚ ﺭﺍﺯ ﺁﻣﻮﺯ ﻭ ﻋ= ﺎﻣﻞ ﺑﺘﺰﮐﻴﻪ، می A= 176;ﻮﺍﻧﺪ ﺑﺎ ﮐﺴﺐ ﻣﻘﺪﻣ&= #65166;ﺕ ﺟﺪﻳﺪ ﺗﮑﺎﻣﻠ&#= 65264;، ﻣﺴﺘﻌﺪ ﺯﻧﺪﮔ&#= 65264; ﻭ ﺗﻔﺎﻫﻢ ﺑﺎ ﮔ= ﺮﻭﻩ ﺧﺎﺻّﻰ ﺷﺪﻩ،A= 175;ﺎ ﺑﻌﺪﺍ ﺑﮑﻤﺎﻝ &= #65251;ﻌﻨﻮﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﺪ . ﮔﺮﭼﻪ ﺍﻳﻦ ﺭﺍ= ;ﺯ ﺁﻣﻮﺯﻯ ﺩﺭ ﻣﮑ&= #65166;ﺗب الهی ﻏﻴﺮ ﺍﺯ A= 153;ﻣﻮﺯﺵ ﺍﺳﺮﺍﺭ ﺑﺎ ﺳﺎ&= #65199;ﻣﺎﻧﻬﺎﻯ ﺯﻳﺮ ﺯﻣﻴﻨﻰ ﺩ&= #65255;ﻴﻮﻯ ﻭ ﺍﺣﺰﺍﺏ ﺩﺭ ﭘ= ﻮﺷﺶ ﻭ ﺍﺳﺘﺘﺎﺭ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺩﺭ ﺗﻌﻠﻴﻢ ﻭﻳ&= #64395;ﻩ ﻣﮑﺎﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻋﻮﺍﻟﻢ ﻣﻠﮑﻮﺗﻰ ﻭ ﺍﺣ&= #65262;ﺍﻝ ﻧﻔﺴﺎﻧﻰ ﻭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺷﺮﺡ &= #65261; ﺗﻌﺒﻴﺮ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﮔﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65251;ﺮﺑﻮﻃﻪ ﺑﺎﺳﺮﺍﺭ ﺗﺨﻠ&#= 65268;ﻪ ﻳﺎ ﻣﺮﺣﻠﻪ ﺍﻭ&= #65245; ﺳﻠﻮکی اﺳﺖ. ﺩ= 5197; ﺍﻳﻦ ﺭﺍﺯ ﺁﻣﻮ&= #65199;ﻳﻬﺎ،ﺟﺎﺋﻰ ﺑﺮﺍﻯ ﻋﻠﻮﻡ ﻣ&= #65166;ﺩﻯ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻧ= ﻘﺶ ﻣثبتی ﻧﺪﺍﺭ᥽= 5;ﺪ،ﻭ ﺗﺨﺼﻴﺺ ﺩﺭ ﺁﻧ&= #65260;ﺎ ﺣﺠﺎﺏ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻋﻠﻮﻡ ﻏﻴﺮ ﺳﻨّﺘﻰ ﻣ&#= 65166;ﺩﻯ،ﺷﮑﻞ ﻣﺴﺨﺮﻩ ﻭ ﻣﺴﺦ = ﺷﺪﻩ ﻋﻠﻮﻡ ﺳﻨّﺘﻰ &#= 65261; ﻋﺮﻓﺎﻧﻰ ﻭ ﻟﺪ&= #65255;ّﻰ ﺷﻬﻮﺩی ﻤﻴﻴﺎ= 5169;ﺪ. ﻭﺗﻨﻬﺎ ﮐﺎﺭﺑ&#= 65198;ﺩﻯ ﺩﻧﻴﻮﻯ ﺍﺯ ﺁﻥ = ﻋﻠﻮﻡ ﻋﺮﻓﺎﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﻟﺬﺍ ﺑﺮﺍﻯ ﻏ= ﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ ﺣʋ= 76;ﻰ ﻋﻠﻮﻡ ﻋﺮﻓﺎﻧ&#= 65264; ﻭ ﺍﺳﺮﺍﺭ ﺍﻟﻬ&= #65264;،ﺑﻀﺮﺭ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ،ﻭ باعث ﺩﻭﺭ ﺷﺪʌ= 53; ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎﺍﺯ ﻣﻘﺼ&#= 65194; ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻮ= ﺿﻮﻋﺎﺕ ﻋﻠﻮﻡ ﺍﻟﻬﻰ ﻭ&= #65203;ﻨّﺘﻰ ﺑﺎﻣﻮﺿﻮﻋﺎﺕ &#= 65227;ﻠﻮﻡ ﻣﺎﺩﻯ ﻧﻴﺰ ﺑﺎ&= #65259;ﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ. ﻭ= ﺗﻮﺟّﻪ ﺷﺨﺺ ﺭﺍ ﺑﻬﺪﻑ = ﺧﺪﺍ،ﻳﺎ ﺑﺸﻴﻄﺎﻥ ﺳﻮﻕ &= #65251;ﻴﺪﻫﺪ. ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺍﻧ= ﺤﻄﺎﻁ ﺁﻧﻬﺎ ﺑﺮﺍﻯ ﻳ&= #65242; ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ&#= 65257; ﻣﻨﺼﻒ،ﺩﺭ ﺭﻭ= 5185; ﻓﺮﺩﻯ ﻭ ﻧﻈﺎﻡ = ﺟﻤﻌﻰ ﺟﺎﻣﻌﻪ ﭘﻴﺪﺍ &= #65165;ﺳﺖ. ﻭﻟﻰ ﭼﻮﻥ ﻣﻄﺎ&= #1604;عه ﺘﻔﺎﻭﺗﻬﺎﻯ ﺭ&#= 65165;ﻩ ﺧﺪﺍ ﻭ ﺭﺍﻩ ﻧﻔ= س ﺍﻣّﺎﺭﻩ ﻣﺸﮑ= 5246;،ﻭ ﺣﺘﻰ ﮐﺎﺭ ﺑﺸﺮ = ﻧﻴﺴﺖ. ﻟﺬﺍ ﺑﺴﺨﺘﻰ ﻣ&= #65268;ﺘﻮﺍﻥ ﮔﻔﺖ،ﺟﻬﺎﻥ ﺍ= 5251;ﺮﻭﺯ ﺍﺯ ﻟﺤﺎﻅ ﺗﻤﺪ&= #65253;، ﺩﻗﻴﻘﺎ ﺩﺭ ﮐﺪ&= #65165;ﻡ ﻧﻘﻄﻪ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻳﺎ ﺗﮑﺎﻣﻠﻰ ﺍ&= #65203;ﺖ. ﻭ ﻳﺎ ﺭﻭﺡ ﻓﺮﺩ= ﻯ ﺩﻗﻴﻘﺎ ﺩﺭ ﭼﻪ = ﻭﺿﻌﻰ ﻗﺮﺍﺭ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺍ= ;ﺭﺩ. ﭘﻴﺮﺍﻥ ﻃﺮﻳﻘ&#= 65174;،ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺻﻠﺎﺣﻴّﺖ ﺁﻧ= 5198;ﺍ ﺩﺍﺭﻧﺪ. ﺍﻣﺎ ﻣ= ﻄﺎﻟﻌﻪ ﺳﻄﺢ ﺗﮑﺎﻣﻠﻰ &= #65183;ﻮﺍﻣﻊ ﺑﺸﺮﻯ،ﮐﺎﺭ ﺍ= 5255;ﺴﺎﻧﻬﺎﻯ ﮐﺎﻣﻞ ﻫﻢ ﻧﻴﺴ&= #65174;،ﭼﻪ ﺭﺳﺪ ﺑﺠﺎﻣﻌﻪ &= #65207;ﻨﺎﺳﺎﻥ،ﮐﻪ ﻭﺿﻊ ﺗﮑﺎﻣﻠﻰ &= #65207;ﺨﺺ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ن&#= 1605;ی ﺷﻨﺎﺳﻨﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺍﻳﻨﮑﻪ ﻣﺤﻘﻘ&#= 65166;ﻥ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65264;،ﺧﻮﺩ ﺑﺮﺣﺴﺐ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺷﺨﺼﻰ،ﻭ ﻣﻘﺎ= 5249; ﻋﻘﻠﻰ ﺧﺎﺹ ﺧﻮ&= #1740;ش ﺗﻔﮑّﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﮑﻨﻨﺪ. ﻭﻧﻤﻰ ﺗﻮﺍﻧﻨ&#= 65194; ﺣﺎﻝ ﮔﺮﻭﻫﻬﺎ &= #65261; ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮ &= #65197;ﺍ،ﭼﻪ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ = ﺳﻄﺢ ﺗﮑﺎﻣﻠﻰ ﻣﺤﻘ&#= 65240;ﺎﻥ ﺑﺎﺷﻨﺪ،ﻣﺎﻧA= 256;ﺪ ﻗﺒﺎﺋﻞ ﺑﺪﺍﺋ&#= 65264; ، ﻭ ﭼﻪ ﺑﺮﺗﺮ ﺍ= ﺯ ﻣﻘﺎﻡ ﺁﻧﻬﺎ ﺑ&= #65166;ﺷﻨﺪ،ﺩﺭﻙ ﮐﻨﻨﺪ. ﻭ ﺍﮔﺮ ﺍ= ;ﺩﺭﺍﮐﻰ ﻫﻢ ﺩﺳﺖ ﺩﺍﺩ،&#= 65169;ﺎ ﺍﻳﻦ ﺍﻟﻔﺎﻅ ﻭ = ﻣﻔﺎﻫﻴﻢ ﻭ ﻗﻮﺍﻋﺪ ﻣﺎﺩ&= #65263;، ﻭ ﻋﺎﺩﺍت ﺠﺎﺭ&#= 65263; ﻓﮑﺮ ﻧﻤﻴﺘﻮﺍ&#= 65253; ﺁﻧﻬﺎ ﺭﺍ ﻣﻄﺮ&= #65185; ﮐﺮﺩ. ﻭﻧﻴﺎﺯ ﺑ= ﻘﺪﺭﺕ ﺷﻬﻮﺩﻯ ﻭ ﻗﺪﺭ&= #65173; ﺗﺄﻭﻳﻞ ﻭ ﺑﻴﺎ&= #65253; ﺳﻤﺒﻮﻟﻴﻚ ﺩﺍ&#= 65197;ﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﺭﻣﻮﺯ ﻭﺳﻤﺒﻮ&#= 65247;ﻴﺴﻢ،ﺧﻮﺩ ﺑﺮﺣﺴﺐ ﻫﺮﻋﺼ&#= 65198; ﻭﻓﺼﻞ ﻧﻮﻋﻰ ﺑ&= #65198;ﺍﻯ ﻫﺮ ﮔﺮﻭﻩ ﺩﺍﺭ&= #65165;ﻯ ﺍثرﻯ ﻣﺘﻔﺎﻭA= 173; ﺍﺳﺖ . ﭼﻪ ﺭﺳﺪ ᤨ= 0;ﻪ ﺳﺒﮑﻬﺎﻯ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ ﻭﻣﻌﻨﻮﻯ ﻋﺼﻮ&#= 65197; ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺨ&= #65262;ﺍﻫﻴﻢ ﺍﻣﺮﻭﺯ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﮐﻨﻴﻢ . ﺩﺭ ﺷﺮﻕ= ; ﺑﺎ ﺍﻭﻟﻴﺎ ﺟﺪﻳﺪ&#= 65175;ﺮ ﺩﺭ ﻫﺮ ﻋﺼﺮ،ﺑ&#= 65252;ﺮﻭﺭ ﻣﻌﻨﻮﻳّﺖ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻤﺒﻠﻴﺴﻢ ʌ= 61; ﻋﺮﻓﺎﻥ، ﺗﮑﺎﻣﻞ ﺗﺪﺭﻳ&#= 65184;ﻰ ﺧﻮﺩﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﻣﻴﺪﻫﺪ. ﻭﻟﻰ ﺩ= ﺭ ﻏﺮﺏ ﮐﻪ ﻗﺮﻧﻬ&= #65166; ﺍﺳﺖ،ﺗﻨﻬﺎ ﺍ= 5255;ﮕﺸﺖ ﺷﻤﺎﺭﻯ ﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﺍﻳﻦ ﻋﻮﺍﻟﻢ ﭘ&= #65268;ﺪﺍ ﺷﺪه اﻧﺪ،ﻧﻤʌ= 64; ﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺭﻣﻮﺯ ﺳﻠﻮ&= #65241; ﻗﺪﻳﻤﻰ ﺗﮑﺎﻣ&#= 65246; ﻧﻴﺎﻓﺘﻪ،ﻭﻳA= 166; ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﺟﺪﻳﺪ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ. ﻭﺩﺭ ﺻﻮﺭﺕ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﻫﻢ ﺑﺮﺩﺍﺷﺖ ﻧ&= #65166;ﺩﺭﺳﺖ ﺧﻮﺍﻫﻨﺪ ﮔﺮﻓ&#= 65174; ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻤ= ﺎﻣﻰ ﻏﺮﺑﻴﺎﻥ ﺳﺨﺖ &= #65175;ﻔﮑّﺮ ﻣﺎﺩﻯ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩه اﻧﺪ . ﻭ ﺩﻳﮕﺮ ﺻ= ;ﻠﺎﺣﻴّﺖ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65251;ﻌﻨﻮﻳﺎﺕ ﻭ ﮐﻴﻔﻴّﺎﺕ ﻭ &= #65197;ﻣﻮﺯ ﻋﺮﻓﺎﻧﻰ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ . ﻭ ﻟﺬﺍ ﺣﺘﻰ ﻋᥴ= 6;ﺭﻑ ﻧﻤﺎﻳﺎﻥ ﻏﺮﺏ&#= 1548; ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65169;ﮑﻠﻴﺪﻫﺎﻯ ﺗﻔﮑّﺮ ﻭ ﺍﺳﺮ&#= 65165;ﺭ ﻭ ﺍﺣﻮﺍﻝ ﻋﺮﻓ&= #65166;ﻧﻰ ﺷﺮﻕ ﺑﺮﺳﻨﺪ. ﺑ= ﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ ﻋﺎﺭﻓ&#= 65166;ﻥ ﻭﺍﺻﻞ ﻏﺮﺏ،ﺣ= 5194; ﺍﮐثر</span><span dir=3DLTR></span><span lang=3DAR= -SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻮ= ;ﻓﻴﻖ ﺁﻧﻬﺎ ﺷﻬﻮﺩ ﭼ&= #65260;ﺎﺭﻡ ﻋﻴﺴﻮی ﺪﺭ ﺻﻮ&#= 65197;ت ﻤﺮﺗﻀﻮﻯ ﺍﺳﺖ. = ﻭ ﺍﺯ ﺩﻭ ﻗﺮّﻩ ﻳ&= #65166; ﺧﻮﺭّﻩ ﻣﺤﻤﺪ= 5263; ﺧﺒﺮ ﻧﺪﺍﺭﻧﺪ. = ﺑﺨﺼﻮﺹ ﺍﺯ ﻋﻘﻞ ﺍﻟﻬﻰ = ﺷﻬﻮﺩﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻮﺭﻗﺎ&#= 65163;ﻢ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻧ&#= 65264;،ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ(ﻣﺪﻳ&= #65256;ﻪ فاضله و ﺩﻳﻦ ᥾= 1;ﺭﺯﻯ) ﻣﺤﻤﺪﻯ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺑﻤﺮﺯﻫﺎﻯ ﻋﻘ&#= 65246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺳﻴﺪ. ﮐﻪ ﻣﺴﻴ= ﺢ ﺑﺮﺗﺮﻳﻦ ﭘﻴﺎ&#= 65251;ﺒﺮ ﭘﻴﺸﻴﻦ ﻧﻴﺰ ﺧ&= #65170;ﺮ ﻧﺪﺍﺷﺖ. ﻭﻟﺬﺍ = ﻣﺴﻴﺢ ﻧﻴﺰ ﺩﺭ ﺗﻮﻟﺪ = ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ،= 5169;ﺼﻮﺭت علیّ ،ﺩﺭ ﺧﺎن= ;ه ﻮﺩﺍﻣﺎﻥ ﭘﺪﺭ &= #65153;ﺳﻤﺎﻧﻰ ﺧﻮﺩ ﻣﻘﺎﻡ ﻣﺼ&= #65220;ﻔﻮﻯ ﻣﺤﻤﺪ،ﺑﻨﻮﺭ = 5239;ﺎﺋﻢ ﺮﺳید ﻭ ﺯﺭﺩﺷ= 5174; ﺩﺭ ﺻﻮﺭﺕ ﺍﻣﺎ&= #65249; ﺳﺠّﺎﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮔﺮ= ﭼﻪ ﺷﺮﻕ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ،ﺑﺨﺎﻃﺮ ﻧﺒﻮﺩﻥ ﺍﺳﺘﻌ&#= 65194;ﺍﺩﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻣ&= #65198;ﺩﻡ ﻏﺮﺏ ﻧﻔﻮﺫ ﻋﺮ&= #65235;ﺎﻧﻰ ﻭ ﺗﻔﻬﻴﻢ ﺍﺳﺮ&= #65165;ﺭ ﺍﻟﻬﻰ ﺑﮑﻨﻨﺪ&#= 1548;ﻣﻊ ﺫﻟﻚ ﻏﺮﺏ ﮐﻪ ﺩ= ﺭ ﻗﺮﻭﻥ ﺍﺧﻴﺮ ﺟ&= #65260;ﺎﻥ ﺭﺍ ﻣﺴﺘﻌﻤﺮﻩ &= #64400;ﺮﺩه اﻧﺪ. ﻭ ﻏﺮﺏ ﺯﺩ= ﮔﻰ ﺭﺍ ﺑﺸﺮﻕ ﺗﺤﻤ&= #65268;ﻞ ﮐﺮﺩه اﻧﺪ ﺗﻮ= 5165;ﻧﺴته اﻧﺪ ﻧﻔﻮﺫ ﺧﻮ&#= 65193;ﺭﺍ ﻣﺤﺪﻭﺩ ﺑﺎﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺷﺮ&= #65237; ﺑﻨﻤﺎﻳﻨﺪ،ﮐA= 258; ﻣﺘﺄﺳّﻔﺎﻧﻪ = 5259;ﻤﻴﺸﻪ ﺩﺭ ﺍﮐثرﻳّﺖ A= 259;ﺴﺘﻨﺪ. ﺩﺭ ﻫﺮﻣﺬﻫﺐ ﻗ&= #65208;ﺮﻯ، ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻞ = ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ﺑﺠﻬ&#= 1617;ﻨﻢ ﻭﮐﺎﺭﻣﺎ ﺩﻭﺭ&#= 65263; ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﮑﻨﻨﺪ. ﺍﻣﺎ = ﻣﺴﺘﻌﺪﺍﻥ ﺷﺮﻗﻰ،ﮔﺮﭼﻪ = 5169;ﺨﺎﻃﺮ ﭼﻨﻴﻦ ﻧﻔﻮﺫﻫ&#= 65166;ﻯ ﻏﺮﺑﻰ ﻭ ﻣﺎﺩﻯ = ﻭ ﺭﻓﺎﻫﻰ ﺗﺰﮐﻴ&#= 65258; ﺁﻧﻬﺎ ﺳﺨﺖ ﺗﺮ = ﻭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺁ&= #65255;ﻬﺎ ﺩﺭﺍﺯ ﺗﺮ ﻭ ﻋﺸ= ﻖ ﺁﻧﻬﺎ ﺑﺨﺪﺍ ﺿ&= #65228;ﻴﻒ ﺗﺮ ﺍﺯ ﺳﺎﺑﻖ ﺷ= ﺪﻩ ﺍﺳﺖ، ﻣﻊ ﺫﻟﻚ &= #65169;ﺎﺯ ﺃﻧﺪﮐﻰ ﻋﻤﻠﺎ &= #65169;ﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﻧﺪ،ﻭ ﻣﻌﺪﻭﺩﻯ ﺍﻧﮕ&#= 65208;ﺖ ﺷﻤﺎﺭﺗﺮ ﺩﺭ ﻫ&= #65198; ﺯﻣﺎﻥ ﺗﻮﻓﻴﻖ &= #65169;ﺸﻬﻮﺩ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑ= ﺸﻬﻮﺩ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻥ &= #65193;ﺭﺣﺎﻝ ﺣﺎﺿﺮ،ﺗﻨﻬﺎ = 5193;ﺭ ﺑﻴﻦ ﺳﺎﻟﮑﺎﻥ &= #65165;ﻳﺮﺍﻧﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ،= 5261;ﻣﺘﺄﺳّﻔﺎﻧﻪ ﺍﮐثرﻳّﺖ ﻗﺮʌ= 67;ﺐ ﺑﺎﺗّﻔﺎﻕ ﺭﻭ= 5187;ﺎﻧﻴّﻮﻥ ﺷﻴﻌﻪ ﺍﻳﺮﺍﻧ&#= 65264;، ﻭ ﻣؤﻣﻨﻴﻦ ﻋﺎ&#= 65251;ﻰ ﺁﻥ، ﮐﻤﺘﺮ ﺑﻌ&#= 65252;ﻞ ﺳﻠﻮﻙ ﺍﻟﻬی ﻔ&#= 65208;ﺮﺩﻩ، ﺑﻘﺼﺪ ﺷﻬﻮﺩ ﻗ&= #65166;ﺋﻢ ﺩﺳﺖ ﻣﻴﺰﻧﻨﺪ. = ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺷﻬﻮ&#= 65193; ﻗﺎﺋﻢ ﻏﺎﻳﺖ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﮐﻪ ﻣﻮﺭ= 5193; ﺗﻮﺟّﻪ ﺁﻧﻬﺎ &#= 65255;ﻴﺴﺖ. ﻭ ﻟﺬﺍ ﺍﻳﻨﻬﺎ = ﻧﻴﺰ ﺍﺳﻴﺮ ﺧﺮﺍﻓﺎ&#= 65173;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺍﻋﻤﺎﻝ ﺍA= 235;ﺮﺍﻃﻰ ﻣﺬﻫﺒﻰ و ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺷﺎﻧس ﺷﻬﻮﺩ ﻭ &= #65255;ﺠﺎﺕ،ﺩﻭﺭ ﺷﺪﻩ ﺍﺯ ﺧﺪﺍ ﻗ= ﻬﻘﺮﺍﺋﻰ ﻣﻴﺸﻮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻤﺎﻡ ﻣﻠﻞ ﺍﻋﻢ ﺍﺯ ﺷ= ﺮﻕ ﻭ ﻏﺮﺏ ﺍﮔﺮ ﻋﻤ= ﻠﺎ ﺍﺳﻴﺮ ﺗﻤﺪﻥ ﻏ&= #65198;ﺏ ﻭ ﺍﻓﮑﺎﺭ ﻣﺎﺩ&= #65263; ﻭﻋﺸﻘﻬﺎﻯ ﺩﻧ&#= 65268;ﻮﻯ ﮔﺮﺩﻧﺪ،ﺩﺭ ﻣ= 5228;ﻨﻰ ﺑﺎﺯ ﻏﺮﺑﻰ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﺍﮔﺮ ﺑﻤﻌﻨﻰ = ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺳﻠﻮﻙ ﺗﻮﺟّﻪ ﮐﻨﻨﺪ &#= 65153;ﻧﮕﺎﻩ ﻋﻤﻠﺎ ﺷﺮﻗﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻳﻚ= ﻧﻤﻮنه اﺯ ﺟﻐﺮﺍﻓﻴﺎ= 5263; ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻋ&= #65198;ﻓﺎن اﺳﺖ. ﮔﺮچه ﻨﻴ= 5200; ﺍﺯ ﺟﻐﺮﺍﻓﻴﺎ&#= 65263; ﺳﻮﻡ ﻣﻠﮑﻮﺗﻰ &= #65259;ﻢ ﻣﻴﺘﻮﺍﻥ ﻳﺎﺩ &= #64400;ﺮﺩ. ﮐﻪ ﺷﺮﻁ ﻭﺭﻭﺩ = ﺑﻪ ﺁﻥ ﺣﻮﺯﻩ، ﺩﺍ&#= 65207;ﺘﻦ ﻫﻤﻴﻦ ﺟﻐﺮﺍﻓ&#= 65268;ﺎﻯ ﺭﻭﺣﻰ،ﻭ ﻋﻠﺎ= 5239;ﻤﻨﺪﻯ ﺑﺘﻔﮑّﺮ ﺷﺮﻗ= 5264; ﻳﺎ ﺭﻭﺣﻰ ﻭ ﺳﻠ= ﻮﮐﻰ ﺍﺳﺖ . ﻋﻤﻠﺎ جغ&= #1585;ﺍﻓﻴﺎﻯ ﻣﺎﺩﻯ ﻣﺎﻧﻨﺪ &= #65203;ﺮﺯﻣﻴﻦ ﻭ ﺁﺏ ﻭ ﻫﻮﺍ،ﺗ&= #65156;ثیر ﺯﻳﺎﺩﻯ ﺑﺮ ﺭﻭ&= #65185; ﻓﺮﺩﻯ ﻧﺪﺍﺭﺩ .= ﻭ ﻳﺎ ﺑﺮﻳﺪﻥ ﺍﺯ = ﺍﻳﻦ ﺟﻐﺮﺍﻓﻴﺎ ﺑﺮ&#= 65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﻭ ﻃﺎ&= #65247;ﺒﺎﻥ ﺣﻘﻴﻘﺖ ﺍﻟﻬﻰ &= #65153;ﺳﺎﻥ ﺗﺮ ﺍﺳﺖ. ﺩﺭ ﺟﻐ= ;ﺮﺍﻓﻴﺎﻯ ﺭﻣﺰﻯ ﺍﺳﺖ،ﮐ= 5258; ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﺍﻣﺮﻭﺯ ﻏﺮﺏ ﺩﺭ ﻳﻚ ﻣﺮ= ﺣﻠﻪ ﺁﺧﺮ،ﺍﺯ ﻧﻈﺮ= 5267;ﻪ ﻫﻨﺪﻯ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺷﺮﻕ ﻫﻨﻮﺯ = ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﻣﺎﻧﺪ&#= 65257;،ﮐﻪ ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﺎ&= #65193;ﻯ ﺷﻮﻧﺪ. ﻭ ﺷﺎﻳﺪ= ﻫﻢ ﺑﺨﺎﻃﺮ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﺑﺮﺗﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮ= ;ﺩ ﻫﺮﮔﺰ ﻣﺎﺩﻯ ﻧﺸﻮﻧﺪ. = ﺯﻳﺮﺍ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺳﺖ،ﻏﺮﺏ ﻭﻃﻦ ﻣﺎﺩﻩ ﮔﺮ&= #65165;ﺋﻰ ﺑﻮﺩﻩ ﻭ ﺷﺮﻕ ﻫ= ﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳ&= #65174;،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﻭﻃﻦ &= #65197;ﻭﺡ ﮔﺮﺍﺋﻰ ﺑﻮﺩﻩ. = ﻭﻓﻠﺎﺕ ﺍﻳﺮﺍﻥ ﺑﺨﺼﻮ&#= 65209;،ﻭﻃﻦ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65169;ﻮﺩه ﻮ ﻫﺴﺖ. ﮔﺮﭼﻪ ﻫ= ;ﻤﻴﺸﻪ ﺍﮐثرﻳﺖ ﺧﺎﺭA= 181; ﺍﺯ ﭼﻨﻴﻦ ﺟﻐﺮ&= #65165;ﻓﻴﺎﻯ ﻣﻘﺪّس ﻫﺴﺘﻨA= 194;. ﻭ ﻫﻨﻮﺯ ﺗﺤﺖ ﺗ= ﺄثیرﺟﻐﺮﺍﻓ᥾= 8;ﺎﻯ ﺳﻴﺎﺳﻰ ﻭﻣﻮﻗ&#= 65228;ﻴّﺖ ﻗﻮﻡ ﻭﮐﺸﻮﺭ،= 5261;ﺣﺘﻰ ﺁﺏ ﻭﻫﻮﺍﻯ ﺧﻮ&= #65267;ﺶ ﻣﻴﺒﺎﺷﻨﺪ . ﺩﺭ= ﻏﺮﺏ ﭼﻮﻥ ﻏﺮﻭﺏ ﺁﻓ&= #65176;ﺎﺏ، ﻫﻤﻴﺸﻪ ﺗﺎﺭﻳ&#= 64401;ﻰ ﻭ ﺳﺮﺩﻯ ﺑﺪﻧﺒ&= #65166;ﻝ ﺩﺍﺭﺩ،ﻭ ﺩﺭ ﺷ&#= 65198;ﻕ ﻭ ﻓﮑﺮ ﺭﻭﺣﺎﻧ&= #65264; ﺷﺮﻗﻰ،ﻃﻠﻮﻉ = 5191;ﻮﺭﺷﻴﺪ ﺣﻘﻴﻘﺖ ﻭ ﮔﺮﻣ&= #65166; ﻭﺣﺮﮐت ﺘﮑﺎﻣ= 604; ﺒﻬﻤﺮﺍﻩ ﺩﺍﺷ&#= 1578;ه اﺳﺖ. ﺧﻮﺭﺷﻴﺪ &= #65251;ﻌﻨﻮﻯ ﻧﻴﺰ ﺩﺭ ﺷﺮﻕ ﻣ= ﻌﻨﻮﻯ ﻃﻠﻮﻉ ﺩﺍﺭﺩ ﻭ&= #65247;ﻰ ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﺗ= ﺰﮐﻴﻪ ﺷﺪﻩ،ﮐﻪ ﺳﺮﺯ= 5251;ﻴﻦ ﺗﺤﻮّﻟﺎﺕ ﭼﻨ= 5268;ﻦ ﺍﻣﻮﺭ ﺟﻐﺮﺍﻓ&#= 65268;ﺎﺋﻰ ﻣﻌﻨﻮﻯ ﻭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ . ﺧﻮﺭﺷﻴﺪ ﻣﻌﻨ= ﻮﻯ،ﮐﻪ ﻫﻤﻴﺸﻪ ﻃﻠﻮﻉ &= #65261; ﺍﺷﺮﺍﻗﺶ ﺍﺯ ﺷ&= #65198;ﻕ ﺍﺳﺖ،ﻫﻤﻴﺸﻪ = 5193;ﺭ ﺩﻝ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺩﺭ ﺍﻳﻦ ﺟﻐﺮﺍﻓﻴ&#= 65166;ﻯ ﻣﻌﻨﻮﻯ،ﻭ ﺩﺭ &#= 65203;ﺮﺯﻣﻴﻦ(ﺍﻳﺮA= 165;ﻥ ﻭﻳﺞ) ﺑﻮﺩﻩ ﺍﺳ= ﺖ. ﻭﺍﻟّﺎ ﻫﺮ ﻧﻘ&#= 65220;ﻪ ﺩﻧﻴﺎ ﺩﺭ ﺟﻐﺮ&= #65165;ﻓﻴﺎﻯ ﻣﺎﺩﻯ،ﺧﻮﺩ ﻟ= 5188;ظه اﻯ ﺷﺮﻕ،ﻭ ﻟﺤ= 592;ه اﻯ ﺩﻳﮕﺮ ﻏﺮﺏ&#= 1548;ﻭ ﻏﺮﺑﺖ ﻣﻐﺮﺏ ﺩ&= #65165;ﺭﺩ. ﺍﻟﺒﺘﻪ ﻏﺮﺑﻴ&#= 65166;ﻥ ﮐﻪ ﺳﺨﺖ ﺟﻐﺮﺍ&= #65235;ﻴﺎﻯ ﻣﻌﻨﻮﻯ،ﻭ ﺟﻐ= 5198;ﺍﻓﻴﺎﻯ ﻣﻠﮑﻮﺗﻰ ﺷﻬﻮ&#= 65193;ﻯ ﺷﺮﻗﻴﺎﻥ ﺭﺍ ﺁ&= #65247;ﻮﺩﻩ ﮐﺮﺩه اﻧﺪ،ﻣʌ= 24;ﻬﺮﻯ ﺍﺯ ﻧﺸﺎﻥ ﺩﺍﺩ&= #65253; ﺗﺴﻠّﻂ ﮐﻤﻴّA= 174; ﻭ ﻣﺎﺩﻩ ﮔﺮﺍﺋ&= #65264; ﻭ ﺗﻔﮑّﺮ ﻓﺮﻣ&#= 65262;ﻟﻰ ﻋﺼﺮ ﺣﺎﺿﺮ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ . ﻭ ﺩﺭ ﺍﻳ᥽= 4; ﻟﺎﺑﻠﺎ ﺗﻨﻬﺎ ﻣﻌﺪﻭﺩ&#= 1740; هستند ﮐﻪ ﺩﺭ ʌ= 59;ﺮﺯﻣﺎﻥ ﺑﻌﺪﻯ،ﺑﺎﺯﻣA= 194;ﺍﻡ ﮐﻤﺘﺮ ﻣﻴﺸﻮﻧ&#= 65194;،ﺑﺎﺯ ﭘﻴﺪﺍ ﺷﺪﻧﻰ ﻫ&= #65204;ﺘﻨﺪ. ﺩﺭ ﻧﻔﻮﺫ ﻏﺮﺏ = ﺑﺸﺮﻕ، ﺗﻤﺪﻥ ﺭﻭﺣﺎﻧ&#= 65264;،ﻧﺘﻴﺠﻪ ﻓﺴﺎﺩ ﺭﻭﺯ ﺍﻓ&= #65200;ﻭﻥ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65153;ﻥ،ﺩﺭ ﮐﺘﺎﺑﺨﺎﻧﻪ ﻫ&#= 65166;ﻯ ﻟﺒﺮﻳﺰ ﺍﺯ ﮐﺘ&= #65166;ﺏ،ﻭﻟﻰ ﻣﻐﺰﻫﺎﻯ ﻧﺎﭼ&#= 65268;ﺰ ﺍﺯ ﺣﮑﻤﺖ ﻭ ﺍﻧ= ﺴﺎﻧﻴّﺖ و مُتجلّی ﮔﺮ&= #65193;ﻳﺪﻩ ﺍﺳﺖ. ﻭﻫﻤﺎﻥ ﻣ= ثاﻝ ﻗﺮﺁﻥ ﺭﺍ ﺗﺤﻘ&= #65238; ﺩﺍﺩﻩ،ﮐﻪ ﺍﻟ= 5166;ﻏﻬﺎﺋﻰ ﺷﺪه اﻧﺪ ﮐﻪ ﺑ&#= 65166;ﺭ ﮐﺘﺎﺏ ﺩﺍﺭﻧﺪ. = ﻭ ﺧﻮﺩ ﻫﻨﻮﺯ ﺧﺮ&= #1548;ﻭ ﻫﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﺎ= ;ﻫﻞ ﺑﻮﺩه اﻧﺪ،ﻭ A= 169;ﺪﻭﻥ ﺷﻬﻮﺩ ﻭ ﺳﻠﻮﻙ = ﻭﺗﺰﮐﻴﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪه &#= 65255;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﻃﺮﺯ ﺗﻔﮑّﺮ ﻣ&#= 65228;ﻨﻮﻯ ﺑﻴﻨﻰ،ﺩﺭ ﺍﻣ= 5262;ﺭ ﭼﻮﻥ ﺟﻐﺮﺍﻓﻴ&#= 65166; ﻳﺎ ﻫﻨﺪﺳﻪ ﻭ ﺩ= ﻳﮕﺮ ﺭﺷته هاﻯ ﻋﻠʌ= 52;ﻰ ﺩﺭ ﺷﮑﻞ ﻣﻠﮑﻮ&= #65175;ﻰ ﻭ ﻣﻌﻨﻮﻯ ﺁﻥ،&#= 65169;ﻤﺎ ﮐﻤﻚ ﻣﻴﮑﻨﺪ ﮐ&= #65258; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻭ= ﻫﺮ ﻣﮑﺎﻥ ﻭ ﻫﺮ ﻧﮋ= ﺍﺩﻯ، ﺑﺘﻮﺍﻥ ﺍﻣﻮﺭ &= #65187;ﻴﺎﺗﻰ ﻭ ﻓﮑﺮﻯ ﺭﺍ ﺑﺮ= ﺭﺳﻰ ﮐﺮﺩ. ﻭ ﺣﺘﻰ ﻧﺘ= ;ﻴﺠﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺍﺣﺪﻯ ﻫﻢ A= 169;ﮕﻴﺮﻳﻢ. ﺯﻳﺮﺍ ﺩﺭ ﻳﻚ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩ،ﺍﮔﺮ ﺍ= 5199; ﺭﺍﻫﻬﺎﻯ ﻣﻌﻨ&#= 65262;ﻯ ﺁﻥ ﺣﺮﮐﺖ ﮐﻨﻴ&= #65250;،ﺑﻴﻚ ﻧﻘطه میرﺳﻴﻢ= ; . ﻭﺍﮔﺮ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﻣ&= #65166;ﺩﻯ ﺁﻥ ﭘﻴش ﺒﺮﻭﻳ&#= 65250;،ﺑﺎﺯ ﺟﺰ ﺑﻨﻔس ﺁلوA= 193;ﻩ ﺧﻮﺩﻣﺎﻥ ﻧﻤﻴ&#= 65198;ﺳﻴﻢ. ﺳﻴﺴﺘﻢ ﺳﺎﺯﻯ &= #65261; ﺍﻳﺴﻢ ﻫﺎﻯ ﻓﻠ&= #65204;ﻔﻰ ﻭ ﺗﺨﺼﺼﻬﺎﻯ ﺗ&= #64401;ﻨﻴﮑﻰ،ﻧﺸﺎʌ= 55;ﻪ ﻫﺎﺋﻰ ﺍﺯ ﻣﺤﺪ&= #65261;ﺩﻳّﺖ ﻓﮑﺮ ﻣﺎﺩﻯ ﻣﺮ&= #65193;ﻡ ﻏﺮﺑﻰ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﻳﻦ ﺍﻣﻮﺭ ﻭ ﺗﺴﻤﻴ&= #65258; ﻫﺎ ﺯﻳﺎﺩ ﻣﻰ ﭘ= ﺮﺩﺍﺯﻧﺪ. ﺳﻴﺴﺘﻢ ﻫﺎ ﺧﻮ&= #65193; ﻳﻚ ﻧﻮﻉ ﻓﺮﻣﻮ&= #65247;ﻪ ﮐﺮﺩﻥ ﻭ ﻗﺎﻧﻮ&= #65253; ﻣﻨﺪﻯ ﮐﺮﺩﻥ ﺍ&= #65251;ﻮﺭ ﺍﺳﺖ . ﻫﻤﺎﻥ ﻃﻮ= ;ﺭ ﮐﻪ ﻏﺮﺏ ﺩﻭﺳﺖ = ﺩﺍﺭﺩ،ﺩﺭ ﻣﺤﺪﻭﺩه ﻫﺎ ﻭ &= #65235;ﺮﻣﻮﻟﻬﺎﻯ ﻣﺸﺨّﺺ ﻣﻨﻄﻘ= 5264;،ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﻳ&= #65194;ﺋﻮﻟﻮﮊﻳﻬﺎA= 263; ﻣﺸﺨّﺺ ﺯﻧﺪﮔ= 5264; ﮐﻨﻨﺪ،ﻭﺣﺘﻰ = 5261;ﺍﻗﻌﺎ ﻣﻌﻨﻰ ﺁﺯﺍﺩﻯ &= #65197;ﺍ ﻧﻤﻴﻔﻬﻤﻨﺪ. ﻣ&= #64405;ﺮ ﺁﻧﮑﻪ ﺩﺭ ﻫﻮﺳ&= #65198;ﺍﻧﻴﻬﺎ ﻭ ﺷﻬﻮﺕ ﺭﺍﻧﻰ = ﻫﺎ ﻭ ﺩﺭﺷﻬﺮﮐﻬﺎ&#= 65263; ﻟﺨﺘﻰﻫﺎ ﺑﺎﺷ&#= 65256;ﺪ، ﺍﻟﺒﺘﻪ ﺩﺭ ﺍﻳ&= #65254; ﺍﻣﻮﺭ ﺁﺯﺍﺩﻯ &= #65193;ﺍﺭﻧﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺁﺯﺍ&= #65193;ﻯ ﺭﺍ ﺣﻴﻮﺍﻧﺎﺕ &= #65169;ﻴﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﺩﺍﺭﻧ&= #65194;. ﺳﻴﺴﺘﻢ ﺳﺎﺯﻯ &= #65261;ﺍﻳﺪﺋﻮﻟﻮﮊA= 263; ﺑﺎﻓﻰ ﻏﺮﺑﻴﺎ&#= 65253;،ﻗﻄﻌﺎ ﻃﻠﺴﻤﻬﺎﻯ ﻗﻮ&#= 65267;ﺘﺮﻯ ﺑﺮﺍﻯ ﺗﻔﮑّﺮ &#= 65153;ﻧﻬﺎ ﺍﺳﺖ. ﻭ ﮐﻤﺘﺮ ﺷ= ;ﺎﻧس ﺁﺯﺍﺩﻯ ﺑﺮﺍﻯ &= #65175;ﻔﮑّﺮ ﻭ ﻗﺒﻮﻝ ﻣﺴﺌﻮ&= #65247;ﻴّﺖ ﺗﮑﺎﻣﻠﻰ ﻭ ﺭﻭ&= #65187;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻣﻌﻨﻮﻯ ﺧA= 262;ﻳﺶ ﺩﺍﺭﻧﺪ. ﺟﺎﻟﺐ = ﺍﻳﻨﮑﻪ ﻣﺒﺘﮑﺮﻳﻦ ﺍﻳ&#= 65254; ﻃﻠﺴﻢ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪ،ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5260;ﺎ ﻭ ﺳﻴﺴﺘﻢ ﻫﺎ ﺧ= ﻮﺩ ﺭﺍ ﻧﻮﺍﺑﻎ ﻭ ﺳ= ﺎﺯﻧﺪﮔﺎﻥ ﺗﺎﺭﻳﺦ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﺍﻟﺒﺘﻪ ﺑﺎﺯﻳ&#= 64405;ﺮﺍﻥ ﺗﺎﺭﻳﺦ ﻣﺎﺩﻯ &= #65261; ﺟﺒﺮﻯ ﻫﺴﺘﻨﺪ&#= 1548;ﻭلی ﻨﻪ ﻗﻬﺮﻣﺎﻧﺎ&#= 65253; ﺗﺎﺭﻳﺨﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﺩﺭ ﻣﺴﻴﺮﻯ ﺑ= ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺯ ﺍ&= #65235;ﺰﻭﻥ ﺑﺸﺮ. ﺑﻠﮑﻪ ﺍﻳ= ﻨﻬﺎ ﺷﺎﺭﺡ ﻭﻧﻮﻳﺴ&#= 65256;ﺪﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>(ﻣﺎ= ;ﻧﻰ ﻓﺴﺘﻬﺎﻯ) ﻣﺴﻴ&= #65198; ﻗﻬﻘﺮﺍﺋﻰ ﻭﻣ&#= 65166;ﺩﻯ ﺷﺪﻥ ﺑﺸﺮﻳّﺖ &#= 65251;ﻴﺒﺎﺷﻨﺪ. ﻭ ﻧﻴﺰ ﻣﻈﻬﺮ ﻳ= ﻚ ﺣﺮﮐﺖ ﻋﻠﻤﻰ ﻣ&= #65166;ﺩﻯ،ﻭ ﺳﻴﻄﺮﻩ ﻣﺎﺩﻳ&#= 1617;ﺖ ﺑﺮ ﺑﺸﺮ ﺍﺳﺖ . ᥷= 3;ﺭ ﺳﻴﺴﺘﻢ ﻣﺎﺩﻯ &= #65175;ﻔﮑّﺮ ﺑﺸﺮ،ﮐﻪ ﻣﻄﻠ= 5240;ﺎ ﺩﻭﺭ ﺍﺯ ﺗﻔﮑّ&#= 65198; ﻣﻌﻨﻮﻯ ﻭﺍﻟﻬ&#= 65264; ﻭ ﺗﮑﺎﻣﻠﻰ ﺷﺪ&= #1607; ﻤﻴﺒﺎﺷﺪ. ﻋﻠﺎ&= #65163;ﻢ ﺑﺮﺟﺴته اﻯ ﻣA= 268;ﻴﺎﺑﻴﻢ ﮐﻪ ﺩﻟﻴﻞ ﻣﺎ ﺑ= ﺮﺍﻯ ﺩﺭﻙ ﺳﻘﻮﻁ ﻗﺮ&= #65267;ﺐ ﺍﻟﻮﻗﻮﻉ ﺗﻤﺪ&#= 65253; ﻣﺎﺩﻯ ﻏﺮﺏ ﺍﺳ&= #65174;. ﻓﺮﺩ ﭘﺮﺳﺘﻰ ﻭ = ﺭﻫﺒﺮ ﺩﻭﺳﺘﻰ ﻭ ﺍﻳﺪ&= #65163;ﻮﻟﻮﮊیهاﻯ ﮔﺮﻭﻫﻰ ﺭﺍ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻫﺮ ﻓﮑﺮ ﮐﻠ= ّﻰ ﻭ ﺷﻬﻮﺩی ﺩﺍﻧ&#= 65204;ﺘﻦ ﺍﺯ ﺧﺼﺎﻳﺺ ﺭﻭ&= #65185; ﺟﺪﻳﺪ ﻣﺎﺩﻯ ﺑ&= #65208;ﺮ ﺍﺳﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﭼﻨﻴﻦ ﺣﻴﺎﺕ ﻓ&= #64401;ﺮﻯ ﺗﺠﺰﻳﻪ ﺷﺪﻩ ﺑ&= #65198;ﺧﻠﺎﻑ ﺍﺩﻋﺎﻯ ﺻﺎﺣﺒ&#= 65166;ﻧﺸﺎﻥ دﻭﺭتر ﺍز ﻭﺣʋ= 94;ﺕ ﻭﺟﻮﺩ ﮐﻠّﻰ ﺑ&#= 65208;ﺮ ﮔﺮﺩﻳﺪﻩ ﻭ ﺣﺘ&= #65264; ﻣﺠﺎﻣﻊ ﺑﻴﻦ ﺍ&= #65247;ﻤﻠﻠﻰ ﻗﺎﺩﺭ ﺑﺤﻔﻆ ﺧ&= #65262;ﻳﺸﺘﻦ ﻫﻢ ﻧﻴﺴﺖ ﻭ ﻗﺪ= ﺭﺗﻰ ﻫﻢ ﻧﺪﺍﺭﺩ، ﮐ&#= 65258; ﺑﺘﻮاﻧند ﻭﺣʋ= 94;ﺗﻰ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﻓﺮﺍﻫﻢ ﮐﻨند. &#= 64400;ثرت ﻮﻫﻤﻰ که ﺪﺭ ﻫ&#= 65204;ﺘﻰ ﺩﻧﻴﻮﻯ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻴﮑﻨﻴﻢ،ﻧﺘA= 268;ﺠﻪ ﻋﺪﻡ ﺩﺭﻙ ﻣﺎ ﺍ= ﺯ ﻭﺣﺪﺕ ﺍﻧﺴﺎﻧ&#= 65264; ﻭ ﮐﻠّﻰ ﻫﺴﺘﻰ &= #65165;ﺳﺖ. ﻭ ﭼﻨﻴﻦ ﮐثرﺗ= 5264; ﺩﺭ ﻏﺮﺏ ﺧﻴﻠﻰ = ﺑﻴﺸﺘﺮ ﺍﺯ ﺷﺮﻕ ﺍﺳﺖ . ᥵= 5;ﻌﺪﺍﺩ ﻣﮑﺎﺗﺐ ﻣﺘﻀﺎ&#= 65193;،ﻭ ﺗﺨﺼﺺ ﺑﻴﺸﺘﺮ &= #64404;ﺮﻭﻫﻬﺎ ﻭﺍﺣﺰﺍﺏ،ﺗﻘA= 198;ﻳﺒﺎ ﻧﺎﻣﺤﺪﻭﺩ. ﺩﺭ&= #64400;ﺸﻮﺭﻫﺎﻯ ﻏﺮﺑﻰ ﺗﺠﺰﻳﻪ &= #65207;ﺪﻩ ﺳﻴﺎﺳﻰ،ﻭ ﺣﺘ= 5264; ﺩﺭ ﺑﻠﻮﻙ ﺷﺮﻕ = ﻭ ﻏﺮﺏ،ﻗﺪﺭﺕ ﺟ= 5252;ﻊ ﻭﺟﻮﺭ ﮐﺮﺩﻥ ﺑ&= #65248;ﻮﻙ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﺩﺭﻋﺮﻓﺎن کثž= 5;ﺕ،ﺑﻤﻌﻨﻰ ﻧﺸﺎﻧﻪ ﻋﻘب ﻤ&#= 65166;ﻧﺪﮔﻰ ﺗﮑﺎﻣل ﺮﻭﺡ ﻭ &= #65261;ﺣﺪﺕ ﺑﻴﻨﻰ ﺍﺳﺖ. ﻭﻟ= ﻮ ﺩﺭﺣﺪﻭﺩ ﻣﻔﺎ&#= 65259;ﻴم ﺬﻫﻨﻰ ﺃﻫل کل= 75;ﻡ، ﺧﻮﺩ ﻧﻴﺰ ﻧﺸﺎ&= #1606;ه اﺯ ﺍﺳﺘﻌﺪﺍﺩ &#= 65169;ﻴﺸﺘﺮ ﺩﺭ ﻓﺮﺩ، ﻭ ﺍﺣ&= #65176;ﻤﺎﻝ ﺗﻮﻓﻴﻖ ﻭ ﺷﺎﻧ&= #1587; ﺍﺗّﺨﺎﺫ ﺗﺼﻤ= 5268;ﻢ ﺳﻠﻮکی ﻮ ﺷﻬﻮ= 5193; ﺍﺳﺖ. ﻭﺣﺮﮐﺖ ﮐ= ثرﺕ ﺑﻮﺣﺪﺕ ﺩﺭ ﺳﺎ&= #65247;ﮑﺎﻥ،ﻭ ﺣﺮﮐﺖ ﻭﺣﺪﺕ ﺑ&= #64401;ثرﺕ ﺩﺭ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ،ﻫﻤﺎﻥ ﻣﻌﻨﻰ ﺩﻭﺭ ﭼﻬ&= #65166;ﺭﻡ ﻧﻈﺮﻳﻪ ﻫﻨﺪﻯ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺍﺯ ﻣﻌﻨﻰ ﺑﻤﺎ&= #65193;ﻩ،ﻭ ﻳﺎ ﺍﺯ ﻣﺎﺩﻩ ﺑ= ﻤﻌﻨﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65203;ﺖ. ﻭ(ﭘﺎﻳﺎﻥ ﻫﺮ ﺩ= ﻭ)ﺍﮔﺮ ﻫﻢ ﺩﺭ ﻫﺮ ﻋﺼﺮ= ﻯ ﺩﺭ ﺩﻧﻴﺎ ﺗﺠﻠ&= #1617;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﻭ= ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻬﺘﺮ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ. ﺁﺧﺮ ﻋ= ﺼﺮ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ &= #65193;ﺭ ﺩﻝ ﺑﺸﺮ ﺩﺭ ﺍﻭ= ﺍﺧﺮ ﻋﻤﺮ، ﻭﻣﺮﮒ ﻳ&#= 65166; ﻗﻬﻘﺮﺍی فرﺩ A= 165;ﺳﺖ. ﻭ ﺁﺧﺮ ﻋﺼﺮ ﻣﻌ= ﻨﻮﻳّﺖ ﻳﺎ ﺷﺮﻭﻉ ﻭ ﺍﺣ= ﻴﺎﻯ ﻋﺼﺮ ﻣﻌﻨﻮﻳﺖ&#= 1548;ﺑﻌﺪ ﺍﺯ ﻳﻚ ﺩﻭﺭﻩ ﻤ= ﺎﺩﻩ ﮔﺮﺍﺋﻰ ﻭ ﮐﺎل&#= 1740; ﻴﻮﮔﺎ،ﻫﻤﺎﻥ = 5207;ﻬﻮﺩ ﻭ ﭘﺎﻳﺎﻥ ﻋﺼﺮ = ﻧﻮﻉ ﺑﺸﺮﻳّت ﺪﺭ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﻭ = ﺁﻏﺎﺯ ﻋﺼﺮ ﻓﻮﻕ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺸﺮﻳّﺖ ﺩﺭ ﺭﻭﺡ ﻭﺍﺻﻠ&= #65166;ﻥ ﺍﺳﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻧﻔس ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻤ&= #65198;ﻭﺭ ﮐثرﺕ ﻣﺎﺩﻯ ﺍ= 5235;ﺰﺍﻳﺶ،ﻭ ﮐثرﺕ ﻣﻌﻨﻮﻯ = 5261; ﺍﺧﻠﺎﻗﻰ ﻧﺎﭼ&#= 65268;ﺰ ﻣﻴﮕﺮﺩﺩ ﻭ ﺩﺭ = ﺭﻭﺡ ﻭﺍﺻل اﻟﻬﻰ ﮐ= 579;رﺕ ﻣﻴﻨﻮی ﻭﻣﻌﻨ= 5262;ﻯ ﺑﺤﺪّ ﺍﻠﺎﻯ ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪﻩ ﻭ ﮐثر= 5173; ﻣﺎﺩﻯ ﻧﺎﭼﻴﺰ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﺁﻏﺎﺯﮐاﺮ= 5251;ﺎ ﻭﻧﺴﺦ ﻭﻣﺴﺦ ﻣ&= #65184;ﺪﺩ ﺑﺠﻬﺎﻥ ﺟﻬﻨّ= 5252;ﻰ ﻣﻴﺸﻮﻧﺪ. ﺩﺭ ﻧ= ﻈﺮ ﻭﺍﺻﻠﺎﻥ،ﺑﺎA= 199; ﮐثرﺕ ﻫﺴﺖ،ﻭʌ= 47;ﻰ ﺗﺪﺍﺧﻠﻰ ﻭﺗﻀ&#= 65166;ﻣﻨﻰ،ﻭﻟﻰ ﺩﺭ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ن اﻳﻦ ﮐثرﺕ ﺩﺭ = 4400;ﻨﺎﺭ ﻫﻢ ﻭ ﮐثرﺕ ﻋﺪ&#= 65193;ﻯ ﺍﺳﺖ. ﺍﻳﻦ ﻗﻴﺎ= س ﻣﻌﮑﻮس ﮐثرﺕ A= 261;ﻭﺣﺪﺕ،ﺩﺭ ﺣﻘﻴﻘﺖ،ﺧﻮﺩ = 5255;ﺸﺎنه اﻯ ﺑﺮﺍﻯ ﻓﺮﺩ&#= 1548;ﻭﺣﺘﻰ ﺭﻭﺡ ﺟﺎﻣﻌﻪ ﺍ&= #65203;ﺖ. ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺸ&= #65256;ﺎﺳﺪ ﻭ ﺑﺎﻟﺎﺗﺮ ﻭ ﺑ= ﺎﻣﺘﻴﺎﺯ ﺩﺍﺷﺘﻦ ﺷﺎﻧس &#= 65176;ﮑﺎﻣﻠﻰ ﺑﺮﻭﺩ، که هما= ;ﻥ ﻣﻌﺮﻓﺖ ﻧﻔس ﻭ&#= 65191;ﻮﺩ ﺷﻨﺎﺳﻰ ﺍﺳﺖ . ﻣ= ;ﺎﻧﻨﺪ ﮐثرﺕ ﺍﻋﺪﺍﺩ= 48;ﮐﻪ ﮔﺎﻫﻰ ﮐثرﺕ ﻋ= 5194;ﺩﻯ ﻫﺴﺘﻨﺪ،ﻭ ﮔﺎ= 5259;ﻰ ﺑﺮﺍﻯ ﺃﻫﻞ ﻋﻠ&= #65250; ﺍﻋﺪﺍﺩ ، ﮐثرA= 175;ﻰ ﺗﺪﺍﺧﻠﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ = ﺣﺮﻑ</span><span dir=3DLTR></span><span dir=3DLTR><span dir=3DLTR></span> z</span><span dir= =3DRTL></span><span dir=3DRTL></span> <span lang=3DAR-SA>ﻳﺎ ﺣﺮʌ= 33; ﺁﺧﺮﻳﻦ ﻟﺎﺗﻴﻦ،ﺳﻤﺒA= 246; ﻧﻬﺎﻳﺖ ﺗﮑﺎﻣ&#= 65246; ﻭﺩﺭ ﻳﻚ ﺑﺮﺩﺍ&= #65207;ﺖ ﻣﺎﺩﻯ ﺍﺳﺖ. ﺣﺮ= ﻑ</span><span dir=3DLTR></span><span dir=3DLTR><span dir=3DLTR></span> z </span><span lan= g=3DAR-SA>ﭘﺮﺑﺎﺭﺗﺮﻳ&= #65254; ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﺩﺭ ﺭﻭﺡ ﺍﺳﺖ. ک= ه ﺒﺎ ﺗﺰﮐﻴﻪ ﻭ ﺗ= ﺮﻙ ﻣﺮﺍﺗﺐ ﺳﻨﮕﻴ&#= 65256;ﺘﺮ، ﺧﻮﺩﺭﺍ ﺑﺎﺭﺩ&#= 65267;ﮕﺮ ﺑﺤﺮﻑ</span><span dir=3DLTR></span><span dir=3DL= TR><span dir=3DLTR></span> A </span><span lang=3DAR-SA>ﻭ ﺧﺪA= 165; ﻣﻴﺮﺳﺎﻧﺪ. ﺍﻳﻨﻬﺎ ﺗﻨﻬﺎ &= #65175;ﻤثیل ﻫﺴﺘﻨﺪ،ﻧﻪ ﺍ= 5203;ﺘﻨﺎﺩﻯ ﻋﻠﻤﻰ ﻭﻣﻨﻄﻘ&#= 65264;. ﺣﺎﺻﻞ ﻭ ﻟﺐّ ﮐ&= #1579;رﺕ ﺗﻨﻬﺎ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻭﺳﻠﻮﻙ ﻭﺣﺪﺕ &= #65191;ﺪﺍﺋﻰ ﺍﺳﺖ. ﻭ ﺍﻣﺎ ﺩﺭ= ; ﻗﻮس ﻧﺰﻭﻝ ﻭﺑﺎﺯﮔ&#= 65208;ﺖ ﻭﺣﺪﺕ ﺑﮑثرﺕ = 5169;ﻴﺸﺘﺮ ﻣﻰ ﮔﺮﺍﻳﺪ. ﻭ ﺳ= ;ﺎﻟﻚ ﺑﻤﺮﻭﺭ،ﭼﻪ ﻋ= 5240;ﻠﻰ ﺑﺎ ﺗﻮﺣﻴﺪ ﻣﻔ&= #65166;ﻫﻴﻢ ﺑﺨﺪﺍ ﻣﻴﺮﺳﺪ&#= 1548; ﻭ ﭼﻪ ﺑﺎ ﻋﻤﻞ ﺩ= ;ﺭ ﺗﺠﺮﻳﺪ،ﺍﺯ ﮐ= 579;رﺕ ﺧﻮﺩﺵ ﺩﺳﺖ ﻣﻰ = ﮐﺸﺪ ﻭ ﺑﺨﺪﺍ ﻣﻴﺮﺳ&= #65194;. ﺍﻏﻠﺐ ﻣﻴﺨﻮﺍ&#= 65259;ﻨﺪ،ﺑﺎ ﺟﻤﻊ ﺑﺴﺘﻦ ﻟﻔ&= #65224;ﻰ ﻭ ﺿﻤﺎﻳﺮ ﺑﺮﺟ&= #65252;ﻊ،ﮐثرﺕ ﺭﺍ ﻭﺍﺣﺪ ﻧﺸﺎ&= #65253; ﺑﺪﻫﻨﺪ. ﻣﺎﻧﻨ&= #65194;ﮐﻠﻤﻪ ﻓﻠﺴﻔﻪ ﻫﺎ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪ ﻫﻨﻮﺯ ﺑﺎﺭ ﮐث&#= 1585;ﺕ ﺧﻮﺩ ﺩﺭ ﺗﻀﺎﺩ&= #65259;ﺎ ﻭ ﻣﻌﺎﻳﺐ را ﻫ&#= 65252;ﺮﺍﻩ ﺩﺍﺭﻧﺪ. ﮐثرﺕ &#= 65259;ﺮ ﭼﻪ ﭘﺎﺋﻴﻦ ﺗﺮ = ﺩﺭ ﺑﺮﻭﺩ ﻣﺎﺩﻯ ﺗ&= #65198; ﺍﺳﺖ ﻭ ﻫﺮﭼﻪ ﮐ= ثرت ﺒﺒﺎﻟﺎ ﺑﺮﻭﺩ&#= 1548; ﺍﺻﻴﻞ ﺗﺮ ﻭﻭﺍ&= #65187;ﺪ ﺗﺮ ﺍﺳﺖ. ﮐﻪ ﮐث= رﺕ ﺩﺭ ﻣﻌﻨﻰ ﺑﺎﺯ = ﻭﺍﺣﺪ ﺍﺳﺖ. ﮐﻴﻔﻴّﺖ &= #65261;ﮐﻤﻴّﺖ ﻫﺮ ﺩﻭ ﺑﺎﻫﻢ ﻫ= ﺴﺘﻨﺪ،ﻭﻟﻰ ﺩﺭ ﺩﻭﺭﻳﻪ ﻳﻚ = ﺳﮑّﻪ،ﺗﺎ ﻣﺎ ﺩﺭ ﮐﺪﺍﻡ ﻃ= ﺮﻑ ﺁﻥ ﺑﺎﺷﻴﻢ. ﺩﺭ= ﺟﻬﺖ ﺟﻐﺮﺍﻓﻴﺎﺋﻰ &#= 65251;ﻌﻨﻮﻯ،ﮐﻪ ﺭﻭﺡ ﻭ ﺫﺍت ﻮ ﺟ= ﻮﻫﺮﻭ ﺍﺻﻞ ﺧﻮﺩ ﻭ ﺗﺠ= ﻠّﻰ ﺍﻟﻬﻰ ﺭﺍﻣﻴﺒ&#= 65268;ﻨﻴﻢ. ﻭ ﻳﺎ ﺩﺭ ﺟﻬت ﺠ= ﻐﺮﺍﻓﻴﺎﺋﻰ ﻣﺎﺩﻯ،ﮐﻪ ﺟﺴ= 5250; ﻭﺻﻮﺭﺕ ﻭ ﺷﮑﻞ = ﻭ ﻋﺪﺩ ﻭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﮑ= ;ﺴﺎﻧﻰ ﮐﺎﺫﺏ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻰ ﮐﻨﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺍﻯ ﺍﻳﻨﮑﻪ ﻓﺮﺯﻧ&#= 65194; ﻋﺰﻳﺰﻡ،ﺑﻬﺘA= 198; ﮔﻔﺘﻪ ﻫﺎﻯ ﺑﺎ&= #65169;ﺎ ﺭﺍ ﺩﺭﻙ ﮐﻨﻰ،&#= 65255;ﻤﻰ ﮔﻮﻳﻢ ﺧﻮﺩﺭﺍ &= #65259;ﻤﻴشه ﺪﺭ ﺳﺮﺯﻣﻴﻦ ﻣ&= #65248;ﮑﻮتی ﻮﺟﻐﺮﺍﻓﻴﺎﻯ &#= 65251;ﻌﻨﻮﻯ ﻭ ﺑﺮﺩﺍﺷﺖ ﻋﺮ&= #65235;ﺎﻧﻰ ﻗﺮﺍﺭ ﺑﺪﻩ. ﻭ ﻳ= ;ﺎ ﺩﺳﺖ ﺍﺯ ﺗﻔﮑّ&#= 65198; ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264; ﻭﻣﺎﺩﻯ ﺑﺮﺩﺍ&#= 65197;. ﻭﻟﻰ ﻣﻴﮕﻮﻳﻢ&#= 1548;ﺗﺎ ﻭﻗﺘﻰ ﺣﺪّ ﺃﻗ&#= 65246; ﺩﺭ ﻟﺤﻈﺎﺕ ﻣﻄ&= #65166;ﻟﻌﻪ ﻧﻮﺷﺘﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺎﻯ باﺑﺎ، ﺧﻮﺩﺭʋ= 65; ﺩﺭ ﻳﻚ ﮊﺳت عرﻓﺎA= 255;ﻰ ﻭ ﻣﻮﻗﻌﻴّﺘﻰ &#= 65251;ﻌﻨﻮﻯ ﻗﺮﺍﺭ ﻧﺪﻫﻰ، &#= 65255;ﻤﻰ ﺗﻮﺍﻧﻰ ﺑﺎﺑﺎ &= #65197;ﺍ ﺩﺭﻙ ﮐﻨﻰ. ﻭﻟﻰ= ﺍﮔﺮ ﺑﺎﺒﺎ ﺭﺍ ﺩﺭﻙ = ﻧﮑﺮﺩﻯ،ﺩﻳﮕA= 198; ﺍﺯ ﺭﺍﺑﻄﻪ ﭘﺪ&= #65197; ﻭ ﻓﺮﺯﻧﺪی ،ﺟ= 5200; ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭﮐﻮﺩﮐﻰ ﭼﻴﺰ&#= 65263; ﺑﺎﻗﻰ ﻧﻤﻰ ﻣﺎ&= #65255;ﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍ&#= 65219;ﻤﻴﻨﺎﻥ ﺩﺍﺭﻡ،ﺩﺭ ﭘﺎ= 5267;ﺎﻥ ﮔﺮﺩﺵ ﺩﺭ ﺟﻐﺮ&= #65165;ﻓﻴﺎﻯ ﻣﻌﻨﻮﻯ،ﻭ ﮐﺴ= 5168; ﺷﻬﻮﺩ ﺍﻟﻬﻰ،= 5193;ﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 65203;ﺮﺍﺳﺮ ﻣﻌﻨﻮﻯ،ﺩﺭﻙ = 5175;ﻮ ﺍﺯ ﺍﻣﻮﺭ ﻣﺎﺩ&= #65263; ﻭ ﻋﻠﻤﻰ ﻭﺍﻗﻌ&= #1740; ﺘﺮ ﻣﻴﺸﻮﺩ. ﻭﻫ= ﺮﮔﺰ ﺩﻧﻴﺎ ﺭﺍ ﺑﺮﺍ&= #65263; ﻫﻤﻴﺸﻪ ﺍﺯ ﺗﻮ = ﻧﻤﻰ ﮔﻴﺮﻧﺪ. ﺗﻮ ﺧﻮ= ﺩ ﭼﻨﺪ ﺳﺎﻟﻰ ﺩﺭ = ﺩﻭﺭﻩ ﺳﻠﻮﻙ،ﺩﻝ ﺍﺯ &#= 65165;ﻳﻦ ﺩﻧﻴﺎ ﻭ ﻫﻮﺳﻬ&= #65166;ﻯ ﻧﻔس ﻣﻴﮑﻨﻰ،A= 175;ﺎ ﺁﻧﭽﻪ ﮐﻪ ﺍﻣﺮ&= #65261;ﺯ ﺑﺎﻭﺭﺕ ﻧﻤﻰ ﺑ&= #65166;ﺷﺪ،ﺑﭽﺸﻢ ﺑﺒﻴﻨﻰ. ﺩﻳﺪﻥ = تمدﻥ ﻋﺎﻟﻰ ﻭ ﭘﺮ ﺭﻭ= ﻧﻖ ﺩﻳﺪ ﻣﺎﺩﻯ،ﺳ= 5192;ﺖ ﺟﺎﻟﺐ ﻭ ﭘﻴﭽﻴ&= #65194;ﻩ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﻣ= ﺘﺨﺼﺺ ﻭ ﺗﺠﺮﺑﻪ ﺩﺍﺭ = ﻣﻴﺘﻮﺍﻧﺪ،ﺍA= 199; ﻫﻤﻪ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻴ&= #64401;ﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65194;. ﻭﻟﻰ ﺩﺭﺩﻳﺪﻥ &= #65259;ﻤﺎﻥ ﺗﻤﺪﻥ، ﻣﻤﮑﻦ &#= 65165;ﺳﺖ ﺍﺯ ﺩﻳﺪ ﻋﺮﻓﺎ&= #65255;ﻰ ﺯﻧﮓ ﻧﺎﻗﻮس ﺧ&#= 65220;ﺮ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻌﻠ= ﻮﻡ ﻧﻴﺴت ﺃﺗﻢ ﻭ ﻟ&= #65268;ﺰﺭ ﻭﻣﻮﺷﻚ،ﭼﻪ ﺑ= 5248;ﺎﻫﺎﺋﻰ بر ﺍﻧﺴﺎﻧﻴّʋ= 74; ﻧﺎﺯل ﻤﻴﮑﻨﺪ. ﻋﺎﻗﺒ&= #65174; ﻋﻠﻢ ﺟﺰ ﮐﺸﺘﻦ = ﺷﺨﺺ ﻋﺎﻟِﻢ ﻧﻴﺴﺖ. &= #64380;ﻪ ﺭﺳﺪ ﺑﺪﻳﮕﺮﺍ&#= 65253; . ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻏ= ;ﺮﺏ ﺑﺠﺎﺋﻰ ﻧﻤﻴﺮ&#= 65203;ﺪ. ﻭ ﻓﻘﺮ ﻭ ﺟﻬﺎﻟ= ﺖ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 65251;ﺸﺮﻕ ﺯﻣﻴﻦ ﻫﻢ ﺩﺭﺳ&= #65174; ﻧﻴﺴﺖ. ﻭﻟﻰ ﺗﻤ= ﺪن اﻭﻟﻴﺎﻯ ﺧﺪﺍ &#= 64400;ﻪ ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﮐ= ﺸﻮﺭﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ،ﺍﻟﮕﻮﻯ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ،ﮐﻪ ﺗﻤﺪ= 617;ﻥ ﻣﻌﻨﻮﻯ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﮔﺮﭼﻪ ﭼﻨﻴﻦ ﺑ&= #65260;ﺸﺘﻰ ﻣﻌﻨﻮﻯ ﺩﺭ ﻭﺳ&= #65218; ﺟﻬﻨّﻢ ﺑﺮﭘﺎ &#= 65207;ﺪﻩ ﺑﺎﺷﺪ. <o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM015><span dir=3DLTR>M015</span></a></p> <span style=3D'mso-bookmark:M015'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>تضاﺩ ﺗﻤ= ﺪﻧّﻬﺎ،ﻭ ﺳﻘﻮﻁ ﻓﺮﻫﻨﮕ&#= 65260;ﺎ</span></b><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>گر&#= 1670;ه عملا ﻣﺤﻘّﻘﻴ= ;ﻦ،ﻫﻤﻪ ﺗﻤﺪﻧﻬﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ ﻭ ﺣﺎﻝ ﺭﺍ ﺑﺪﻭ= ﻃﺒﻘﻪ ﮐﻠّﻰ ﺷﺮﻗﻰ ﻭ &= #65231;ﺮﺑﻰ، ﻭ ﻳﺎ ﺭﻭﺣﺎﻧﻰ = ﻭ ﻣﺎﺩﻯ ﺗﻘﺴﻴﻢ &= #65251;ﻴﮑﻨﻨﺪ . ﻭﻟﻰ ﺩﺭ ﺣﻘﻴﻘ= ;ﺖ ﻫﺮﻗﻮﻡ ﻭﻧﮋﺍ&#= 65193;ﻯ،ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺁﻧﻬ&= #65166; ﺩﺭ ﻳﻚ ﻓﺼﻞ ﻧﻮ= ﻋﻰ ﺭﺍﻳج ﺒﺸﺮﻯ ﻫ&#= 65204;ﺘﻨﺪ. ﺩﺍﺭﺍﻯ ﻳﻚ ﺗﻤ&= #65194;ّﻥ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻳﻚ= ﻋﻘﻞ ﻭ ﺳﻠﻴقه اﻯ ﺧ= 5166;ص میباﺷند. ﺑﻄﻮ= ;ﺭﻳﮑﻪ ﻫﻤﮕﻰ ﺁﻧﻬﺎ ﺩ&= #65197; ﭘﺸﺖ ﮐﺮﺩﻥ ﻳﮑ&= #65194;ﻳﮕﺮ،ﺩﺭ ﻧﻮﺑﺘﻰ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. = ﻫﻤﻪ ﺁﻧﻬﺎ ﺩﺭﺳﺖ ﻭ = ﺻﺤﻴﺢ ﻭ ﺣﻖّ ﻫﺴﺘﻨﺪ&#= 1548; ﻭ ﺩﺍﺭﻧﺪ ﻣﺸﺨ&= #65212;ﺎﺕ ﻃﺒﻴﻌﻰ ﻭ ﺻﻔﺎ&= #65173; ﺍﺯ ﭘﻴﺶ ﺁﻣﺎﺩ&= #65257; ﺷﺪﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺃﺯﻟﻰ= ; ﺧﻮﺩ ﺭﺍﻣﻴﮕﺬﺭﺍﻧ= 5256;ﺪ. ﻭﻟﻰ ﺩﺭ ﻣﻘﺎﻳ&= #65204;ﻪ ﺯﻳﺮﺩﺳﺘﻬﺎ ﻧ&#= 65204;ﺒﺖ ﺑﺒﺎﻟﺎﺗﺮﻫﺎ= 548; ﻫﺮﭼﻪ ﺩﺍﺭﻧﺪ &= #65255;ﺎﺣﻖ ﻭ ﺑﺎﻃﻞ ﻭﻣﻮﻫ&= #65262;ﻡ ﻭ ﺧﺮﺍﻓﺎﺕ ﺍﺳ&= #65174;،ﻭﻣﺎﺩﻳﺘﺮ ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻭﻫﺮچخ که ﺑﺎʌ= 47;ﺎﺗﺮﻫﺎ ﺗﻤﺪﻥ ﻭ ﻋﻘﻞ ﺩ= ﺍﺭﻧﺪ،ﻧﺴﺒﺖ ﺑﭙﺎﺋﻴﻦ ﺗﺮﻫ&#= 65166; ﻣﻘﺪّس ﻭﺍﻟﻬA= 264; ﻭ ﺷﺎﻳﺴﺘﻪ ﺗﻘ&= #65248;ﻴﺪ ﺍﺳﺖ. ﻭ ﺍﺣﺘﻤﺎ= ﻟﺎ ﺍﮔﺮ ﺩﻭ ﺗﻤﺪﻥ = ﻳﺎ ﺩﻭ ﻓﺮﻫﻨﮓ ﻫﻢ = ﻃﺮﺍﺯ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﻚ ﺳ᥺= 0;ﺢ ﻓﮑﺮﻯ ﺑﺎﺷﻨﺪ&#= 1548;ﺩﺭ ﻭﺍﻗﻊ ﺩﻭ ﺳﻄﺢ = ﺗﮑﺎﻣﻠﻰ ﺧﻴﻠﻰ ﻧﺰﺩﻳﻚ &= #65169;ﻬﻢ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺷﺒ= ﺎﻫﺘﻬﺎﻯ ﺯﻳﺎﺩﻯ ﺑﺎﻫﻢ &= #65193;ﺍﺭﻧﺪ. ﻭ ﺍﻟﺒﺘﻪ ﭼﻮﻥ = ﻫﻢ ﺩﻳﮕﺮ ﺭﺍ ﺑﻬﺘ&= #65198; ﻣﻴﻔﻬﻤﻨﺪ،ﺗA= 252;ﺪﻥ ﻭ ﻋﻘﻞ ﻳﮑﺪﻳﮕ&= #65198; ﺭﺍ ﺣﻖ ﻣﻴﺪﺍﻧ&= #65256;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65256;ﻮﺯ ﺧﺪﺍ ﺩﻭ ﭼﻴﺰ ﺭ= ﺍ ﺩﺭ ﻃﺒﻴﻌﺖ ﺗﮑ&= #65198;ﺍﺭﻯ ﺧﻠﻖ ﻧﮑﺮﺩﻩ،= 4344;س ﺩﻭ ﻓﺮﻫﻨﮓ ﺗﮑ&= #65198;ﺍﺭﻯ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﻭﻟﻰ ﺍﻳﻦ ﺿﻌﻒ = ﺣﻮﺍس ﻭ ﻗﺪﺭﺕ ﺩﻳﺪ ﻭ= ﺗﺸﺨﻴﺺ ﻭﻋﻘﻞ ﺑﺸﺮ ﺍﺳ&= #65174;،ﮐﻪ ﺭﻳﺰ ﺑﻴﻨﻰ ﻳﺎ = ﺩﺭﺷﺖ ﺑﻴﻨﻰ ﺧﻮﺩ،ﻭ &#= 65175;ﻔﮑﻴﻚ ﺁﻧﻬﺎ ﺍﺯ ﻫﻢ ﻣ= ﺮﺯﻯ می ﺸﻨﺎﺳﺪ. ﻭ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﺟﺰﺋﻰ ﺑﻴﺸﺘﺮ&#= 1548;ﻳﺎ ﺗﻔﺎﻭﺗﻬﺎﻯ ﮐ&#= 65248;ّﻰ ﺑﻴﺸﺘﺮ ﺭﺍ ﺩﺭ = ﻧﻤﻰ ﻳﺎﺑﺪ. ﺷﺎﻳﺪ ﺑ= ﺮﺧﻰ ﺍﺯ ﺁﻥ ﺗﻔﺎﻭﺗ&= #65260;ﺎ ﺩﺭ ﻓﻮﻕ ﺑﺸﺮﻯ = ﻗﺎﺑﻞ ﺍﺣﺴﺎس ﺑﺎﺷﺪ. &= #65261; ﺍلاّ ﺩﺭ ﺑﻰ ﻧ= 5260;ﺎﻳﺖ ﺗﮑﺎﻣﻠﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166;ﺯ ﺗﻔﺎﻭﺗﻬﺎﺋﻰ &#= 65259;ﺴﺖ. ﮐﻪ ﺣﻖ ﺗﻨﻬﺎ ﻧ= ﺰﺩ ﺧﺪﺍ ﻭ ﺑﺮﺗﺮﻳ&= #65254; ﺍﺳﺖ،ﻭﺭﻭﺡ ﻣ= 5166; ﺑﺎﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﻭﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺮﻭﺯﻩ ﻭﺩﺭ ﻫﺮ ﺯﻣﺎﻥ&= #1548;ﻣﺘﻔﮑّﺮﻳﻦ ﻫﺮ ﻗﻮﻡ،ﻭ ﺣﺘ&#= 65264; ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎ&#= 65203;ﻰ ﻭ ﻧﻈﺎﻣﻰ ﻭﻓﻠ&= #65166;ﺳفه ﻮﻋﻠﻤﺎ،ﺩﺭ ﻫ= 5198; ﻣﺮﺣﻠﻪ ﺯﻣﺎﻧ&#= 65264; ﻋﻤﺮ ﺑﺸﺮ،ﺑﺎ= 5267;ﻦ ﻓﮑﺮ ﺑﻮﺩه اﻧ= 5194;،ﭼﺮﺍ ﺍﻣﻮﺭ ﻭﻓﻖ ﻣﺮ&= #65165;ﺩ ﻭﻋﻘﻞ ﻭﻣﻨﻄﻖ &= #65191;ﻮﺩﺷﺎﻥ ﭘﻴﺶ ﻧﻤﻰ ﺭﻭﺩ.= مثل ﺍﻳﻨﮑﻪ ﺳﻘﻮﻁ &= #65175;ﻤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺭﮊ= ﻳﻤﻬﺎﻯ ﺁﻧﻬﺎ،ﺩﺭ ﺷﺮ= 5233; ﺳﻘﻮﻁ ﻭ ﻇﻬﻮﺭ = ﺗﻤﺪﻥ ﺩﻳﮕﺮ ﻫﺴﺘﻨﺪ. = ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻈﺮ&#= 65165; ﻣﻄﻤﺌن هستند= ،ﮐﻪ ﺳﻄﻮﺡ ﺑﺮﺗﺮﻯ &= #65165;ﺯ ﺍﻳﻦ ﺗﻤﺪﻥ،ﻭ &#= 65165;ﻳﻦ ﻣﺮﺣﻠﻪ ﻋﻠﻢ ﻭ = ﻓﮑﺮ ﻭ ﺳﻴﺴﺘﻢ ﺧﻮﺩ&= #65207;ﺎﻥ،ﻣﻴﺘﻮﺍʌ= 55;ﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻧ&= #64405;ﺮﺍﻧﻰ ﻫﻤﻴشه اﺯ ﺍﻳA= 254; ﻣﻄﺎلعه ها ﻭ᥶= 3;ﻮﺩ ﺩﺍﺷﺘﻪ،ﮐﻪ ﭼ= 5258; ﻋﻮﺍﻣﻠﻰ ﺗﻤﺪ&#= 65253; ﻭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ = ﺑﺴﻘﻮﻁ ﻣﻴﺒﺮﺩ. ﻭ ﭼﻪ ﺭ= ;ﺍﻩ ﺣل هاﺋﻰ ﻣﻴﺘA= 262;ﺍﻧﺪ ﺟﻠﻮ ﺁﻧﺮﺍ ﺑﮕ&= #65268;ﺮﺩ. ﻭ ﻳﺎ ﭼﻪ ﻋﻮﺍﻣ= ﻠﻰ ﻣﻴﺘﻮﺍﻧﺪ،ﻓA= 198;ﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﻣﺎﺭﺍ = ﻏﻨﻰ ﺗﺮ ﻭ ﺑﺴﻄﺤﻰ ﺑ= ﺮﺗﺮ ﺑﺮﺳﺎﻧﺪ. ﻫﻨﻮ&= #65199; ﻫﻢ ﺍﻳﻦ ﻣﻄﺎﻟ&= #65228;ﺎﺕ ﻣﺘﻔﮑّﺮﻳﻦ ﺑ= 5184;ﺎﺋﻰ ﻧﺮﺳﻴﺪﻩ،ﻭﻫA= 198;ﮔﺎﻩ ﻫﻢ ﺭﺍﻩ ﺣﻠﻰ ﻣ= ﻨﻄﻘی ﺒﺎﺷﺪ، ﺩﺭ ﻭﺍ&#= 65239;ﻊ ﺁﺵ ﺷﻠّﻪ ﻗﻠﻢ &= #64400;ﺎﺭ ﺗﻤﺪﻥ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺸﺘﺮ ﺁﺷﻔﺘﻪ ﮐﺮﺩﻩ&#= 1548;ﻭ ﮐﺎﺭ ﺗﻔﮑﻴﻚ ﻭ = ﺗﻌﻠﻴﻞ ﻭ ﻓﻬﻤﻴﺪﻥ ﻣﺸ&= #64401;ﻞ ﺗﺮ ﺷﺪﻩ ﺍﺳﺖ . <o:p><= /o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺯ&= #65169;ﺎﻥ ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎی ﺨﻮﺩ،ﻫﻤﻴﻦ ﻫ= 5208;ﺪﺍﺭﻫﺎ ﺭﺍ ﺩﺍﺩﻩ ﻭﻟﻰ = ﮐﻤﺘﺮ ﮔﻮﺵ ﺷﻨﻮﺍﺋﻰ &= #65169;ﻮﺩﻩ. ﻭ ﺟﺎﻣﻌﻪ ﻫﺎ ﻫ= ﺮﮔﺰ ﻫﻢ ﺍﺻﻠﺎﺡ ﻧﺸ&= #65194;ﻩ،ﻭ ﺣﺘﻰ ﺍﻧﺒﻴﺎ ﻭ = ﺍﻭﻟﻴﺎﻯ ﺧﻮﺩﺭﺍ ﻫﻢ ﮐﺸ&= #1578;ه اﻧﺪ. ﺍﻣﺎ ﺍﻓﺮ&= #65165;ﺩﻯ ﮐﻪ ﺩﺭﻙ ﺍﻳﻦ ﺍ= ﺧﻄﺎﺭ،ﻭ ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﻘﻮﻁ= ; ﻭ ﻗﻬﻘﺮﺍ ﺩﺭ ﺗﻤ&= #65194;ﻥ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺑﺨ= ﺼﻮﺹ ﺩﺭ ﻓﺮﻫﻨﮓ ﺷﺨ&= #65212;ﻰ ﻭ ﺩﻧﻴﺎﻯ ﻋﻘﻠ&= #65264; ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻧ&= #65252;ﻮﺩه اﻧﺪ، ﺑﺪﺳﺘﻮA= 197;ﺍﺕ ﺍﻭﻟﻴﺎ،ﮐﻪ ﻫ= 5252;ﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﭘﺮﺩﺍﺧته اﻧʋ= 94;، ﻭ ﻧﺠﺎﺕ ﻫﻢ ﻳﺎ= ﻓﺘﻪ ﺍﻧﺪ. ﻭﻟﻰ ﻫﻤﻴ= ﺸﻪ ﺗﻌﺪﺍﺩ ﻭﺍﺻﻠ&#= 65166;ﻥ ﺩﺭ ﺟﻬﺎﻥ،ﺣﺘ= 5264; ﺑﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 79;۱۳ ﻧﻔﺮ ﻫﻢ ﻧﺮﺳﻴ&= #65194;ﻩ . ﺍﻳﻨﻬﺎ ﺣﺪّ ﺍ= ﻗﻞ،ﺍﮔﺮ ﺍﺯ ﻓﺮﻫﻨﮓ ﺩﺭ = ﺣﺎﻝ ﻗ</span><span lang=3DAR-SA>ﻬﻘﺮﺍﻯ = ﺟﺎﻣﻌﻪ ﺧﻮﺩ ﺟﺪﺍ ﺷﺪﻧ&= #65194;،ﺣﺪّ ﺍﻗﻞ ﺑﻨﺠﺎﺕ ﻓ&= #65198;ﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﻭ ﻋﻘﻞ= ﻭ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺷﺨﺺ ﺧﻮﺩ ﺭﺳﻴ&= #65194;ه اﻧﺪ،ﺗﺎ ﺑﻴﺸA= 176;ﺮ ﻗﻬﻘﺮﺍﺋﻰ ﻧﺸ&#= 65262;ﻧﺪ. ﻭﺣﺘﻰ ﺑﺎﻟﻌﮑ&#= 1587; ﺑﺴﻄﺢ ﺑﺮﺗﺮ،= 5261; ﻳﺎ ﺷﺎﻳﺪ ﺁﺧﺮ&= #65267;ﻦ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﻓﺼ= ﻞ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺩ&= #65197; ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65169;ﺮﺳﻨﺪ. ﮐﻪ ﺍﻟﮕﻮی کم= 75;ﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺘﻔﮑﺮﺍﻥ ʌ= 59;ﺮ ﺯﻣﺎﻥ،ﮐﻪ ﭼﻨ= 5268;ﻦ ﺳﻨﮓ ﺑﺴﻴﻨﻪ ﺑ&= #65198;ﺍﻯ ﻧﺠﺎﺕ ﺗﻤﺪﻥ ﻭ = ﻓﺮﻫﻨﮓ ﺧﻮﺩ ﻣﻴﺰﻧﻨﺪ&#= 1548; ﺑﭽﺸﻢ ﻣﻰ ﺑﻴﻨ&= #65256;ﺪ،ﮐﻪ ﻋﻮﺍﻣﻞ ﻗﻬﻘﺮ&#= 65165; ﻭ ﺳﻘﻮﻁ ﺩﺭ ﺟﺎ= ﻣﻌﻪ ﻭ ﻓﺮﻫﻨﮓ ﺧﻮﺩ = ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺍﺳﺖ. ﻭ= ﭼﻨﻴﻦ ﺑﺪﻝ ﺣﺪس ﻭ ﺍﺣ&= #65204;ﺎس ﺩﺍﺭﻧﺪ، ﮐﻪ ﻓ&#= 65198;ﻫﻨﮓ ﻣﻮﺟﻮﺩﺷﺎﻥ ﻫ&#= 65256;ﻮﺯﺑﺴﻄﺢ ﺍﻳﺪﺁﻝ ﻭ ﺑﺮﺗ&= #65198; ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ&#= 1548;ﮐﻪ ﺩﺍﺭﺩ ﺩﻭﺑﺎﺭ&#= 65257; ﻋﻘﺐ ﻧﺸﻴﻨﻰ ﻣ&= #65268;ﮑﻨﺪ. ﻣﺸﮑﻞ ﺍﻳﻦ ﻣﺘ&= #65236;ﮑﺮﺍﻥ،ﺍﻭﻟʋ= 66; ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65259;ﻨﻮﺯ ﺧﻮﺩ ﺷﺎﻫﺪ ﻭ ﮐ= ﺎﻣﻞ،ﻭ ﺑﺎ ﻋﻘﻞ ﻟﺪﻧّ&#= 65264; ﻭ ﺍﻟﻬﻰ،ﻭ ﻳﺎ &= #65231;ﺎﻳﺖ ﻋﻤﻴﻖ ﻓﮑﺮ ﺑﺸ&= #65198;ﻯ ﻧﻴﺴﺘﻨﺪ. ﻭ ﻟﺬ= ﺍ ﮐﺎﺭﻧﺎﺷﻨﺎس = 5255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻔﮑّ= 5198; ﻭ ﺭﺍﻩ ﺣﻞ ﻭ ﻧﺘ= ;ﻴﺠﻪ ﻟﺎﺯﻡ ﺭﺍ ﭼﻮﻥ = ﮐﺎﺭﺷﻨﺎس ﺑﮕﻴﺮﺩ. ﻣﺮﺩه اﻳﺴﺖ ﮐﻪ ﺩﺭ ﺻ&= #65194;ﺩ ﺯﻧﺪﻩ ﻧﮕﻬﺪﺍ&#= 65207;ﺘﻦ ﺟﺎﻣﻌﻪ ﻧﻴﻤﻪ &= #65199;ﻧﺪه ﺨﻮﻳش میباﺷﺪ= ;. ثاﻧﻴﺎ ﺗﻌﺎﺭﺽ ﻭ ﺗﻀﺎ&= #65193; ﺗﻤﺪﻧّﻬﺎ ﺭﺍ &#= 65165;ﺯ ﺳﻄﺢ ﻋﻘﻞ ﺧﻮﺩ = ﺑﺮﺭﺳﻰ ﻣﻴﮑﻨﻨﺪ،ﻭ ﻓ= 5198;ﺍﻣﻮﺵ ﮐﺮﺩه اﻧﺪ ﮐﻪ &#= 65165;ﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻧﺎﺷﻨﺎﺧ&#= 65176;ﻪ ﻧﻔس ﺁﻟﻮﺩﻩ،A= 261; ﺗﻌﺼّﺐ ﻭ ﺑﺪ ﺩ&= #65165;ﻭﺭﻯ ﺁﻧﻬﺎ،ﭼﻘﺪﺭ = 5193;ﺭ ﺍﻳﻦ ﺳﻌﻰ ﺩﺭ ﺑ= ﺮﺭﺳﻰ ﻫﺎ ﻭ ﺑﻴﻨﺶ ﻫﺎ= ﺩﺧﺎﻟﺖ ﺩﺍﺭﺩ. ﺍﺯ ﻗﻬﻘ= ﺮﺍ ﻣﻴﺘﺮﺳﻨﺪ،ﻭA= 247;ﻰ ﺑﺎﺯ ﺍﺯ ﺗﮑﺎﻣ&= #65246; ﻭ ﺑﺮﺗﺮ ﺷﺪﻥ،&#= 65165;ﺯ ﺁﻧﭽﻪ ﮐﻪ ﺧﻮﺩ = ﻫﺴﺘﻨﺪ ﺑﻴﺸﺘﺮ ﻣﻴﺘﺮ&#= 65203;ﻨﺪ،ﻭﻫﺪﻓﺸᥴ= 6;ﻥ ﺣﻔﻆ ﻭﺿﻊ ﻣﻮﺟ&= #65262;ﺩ ﺍﺳﺖ. ﮐﻪ ﻣﻌﻨﻰ= ﺿﺪ ﺍﺭﺯﺷﻰ ﻭ ﺿﺪ ﺗ= ﮑﺎﻣﻠﻰ ﺩﺍﺭﺩ. ﻭ ﺣﺘﻰ ﻃ= ;ﺒﻴﻌﻰ ﻭﻣﻌﻘﻮﻝ،ﻭﻃA= 170;ق ﺴُﻨّﺖ ﺟﺎﺭﻯ = 5259;ﻢ ﻧﻴﺴﺖ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺍﮔﺮ ﺍﺯ ﺳﻘﻮﻁ = ﺧﻮﺩ ﻭ ﻗﻮﻡ ﺧﻮﻳﺶ ﺑ= ﻴﻢ ﺩﺍﺭﻧﺪ،ﺑﻬﺘA= 198; ﺍﺳﺖ ﺑﻔﮑﺮ ﻧﺠ&= #65166;ﺕ ﺧﻮﺩ،ﻭﺳﭙس ﺑA= 236;ﮑﺮ ﺩﻳﮕﺮﺍن ﺒﻮﺩ= 5257; ﺑﺎﺷﻨﺪ. ﮐﻪ ﻧﻪ= ﻓﻘﻂ ﻗﻬﻘﺮﺍ ﻧﺸﻮﻧ&#= 65194; ﺑﻠﮑﻪ ﺣﺘﻰ ﺑﻮ&= #65215;ﻊ ﻣﻮﺟﻮﺩ ﻭﺳﻄﺢ &= #65261; ﻋﻘﻠﻰ ﻓﻌلی ﻨ= 5170;ﺎﻳﺪ ﺍﮐﺘﻔﺎ ﮐﻨﻨﺪ. = ﻭ ﺑﻔﮑﺮ ﺗﻌﺎﻟﻰ &= #65261; ﺗﻘﺮّب ﺒﺎﻳﺪA= 153;ﻟﻬﺎ ﺑﺎﺷﻨﺪ. ﺩﺭﻫﺮ&= #65187;ﺎﻝ ﻫﺮ ﺗﻤﺪﻥ ﻭ ﻓﺮ= ﻫﻨﮕﻰ،ﺷﺎﻳﺴA= 176;ﻪ ﻫﻤﺎﻥ ﻓﺼﻞ ﺭﺍ&= #65267;ﺞ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺧ&= #65262;ﻳﺶ ﺍﺳﺖ. ﻭﭘس ﺍﺯ ﻣ= ﺪﺗﻰ ﺭُﺷﺪ،ﻭ ﺑﺄﻭA= 181; ﺭﺷﺪ ﺧﻮﺩ ﻣﻴﺮ&= #65203;ﻨﺪ،ﺍﮔﺮ ﺑﺘﮑﺎﻣﻞ ﻓﺮﺩ&#= 65263; ﻭ ﺟﻤﻌی ﻮﺑﺎ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺑﭙﺮﺩﺍ&#= 65199;ﻧﺪ،ﻗﻄﻌﺎ ﻣﺮﺣﻠﻪ ﭘﻴﺮﻯ &= #65261; ﺳﺮﺍﺷﻴﺒﻰ ﻭ ﺳ&= #65240;ﻮﻁ ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭ&#= 65255;ﺪ. ﮔﺮﭼﻪ ﻣﺎ ﺁﻧﺮ&= #65165; ﺗﻀﺎﺩ ﻭ ﺟﻨﮓ ﺗ= ﻤﺪﻧﻬﺎ ﻣﻴﻨﺎﻣﻴﻢ، ﻭ= 5255;ﻪ ﺻﺤﺒﺖ ﺍﺯ ﺗﻠﻔ&= #65268;ﻖ ﺗﻤﺪﻧﻬﺎ ﻭﺑﺤ&#= 1579; ﻭﮔﻔﺘﮕﻮ ﺩﺭﺑ&#= 65166;ﺭﻩ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺗ&#= 65252;ﺪّﻧﻰ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﻘ= ﻮﻁ ﻳﻚ ﺗﻤﺪﻥ ﻳﻌﻨ&= #65264; ﻣﺮﮒ ﺍﻓﺮﺍﺩ ﺁ&= #65253;،ﻭ ﺧﺎﻟﻰ ﺷﺪﻥ ﺻﺤ&= #65256;ﻪ ﺁﻥ ﻗﻮﻡ ﺍﺯ ﺍﻓ= ﺮﺍﺩ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﮐ= ﺸﺶ ﻭ ﺗﺒﺪﻳﻞ ﺳﻨّ&#= 65174; ﺗﺎﺭﻳﺨﻰ ﺁﻧﻬ&#= 65166;،ﻭ ﻃﺮﻳﻘﺖ ﺯﻧﺪﮔ&#= 65264; ﻭﻓﮑﺮ ﺁن ﻘﻮﻡ&#= 1548; ﺑﻴﻚ ﺗﻤﺪﻥ ﭘﺴ&= #65174; ﺗﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﻳﮕﺮ= ; ﺍﺳﺖ. ﻭ ﻣﺘﻌﺼّﺒﻴﻦ &#= 65193;ﺭ ﺑﻴﻦ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﺍﻳﻦ ﻗﻮﻡ،ﺧﻴ= 5166;ﻝ ﻣﻴﮑﻨﻨﺪ ﻓﺮﻫ&#= 65256;ﮓ ﺩﻳﮕﺮﻯ،ﺁﻧﻬA= 166; ﺭﺍ ﺍﺳﺘﻌﻤﺎﺭ &= #64400;ﺮﺩﻩ ﺍﺳﺖ . ﻫﻴﭻ ﻓﺮﻫ= ;ﻨﮓ ﺟﺪﻳﺪﻯ ﭼﻮﻥ ﻫ&= #65198; ﻣﻬﺎﺟﻢ ﭘﻴﺮﻭ&#= 65199; ﻭﺍﺭﺩ ﺳﺮ ﺯﻣﻴ&= #65256;ﻰ ﻧﻤﻴﺸﻮﺩ. ﺑﻠﮑ&= #65258; ﺍﻳﻦ ﻃﻠﺐ ﻭ ﺁﺭ= ﺯﻭ ﻭﺧﻮﺍﺳﺘﻪ ﺧﻮ&#= 65193; ﺍﻓﺮﺍﺩ ﻫﺮ ﻗﻮ&= #65251;ﻰ ﺍﺳﺖ،ﮐﻪ ﺍﻳﻦ &#= 65175;ﻤﺪﻥ ﺟﺪﻳﺪ ﻭﭘﺴﺖ ﺗ&= #65198;،ﻳﺎ ﺿﺪ ﻓﺮﻫﻨﮓ ﺑﺮ&= #65175;ﺮ ﺭﺍ ﺑﺨﻮﺩ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻰ ﺧﻮﺍﻧﻨﺪ. ﻣﺎﻫ&= #65204;ﺘﻴﻢ که ﺘﻘﻠﻴﺪ ﻣﻴ= 4401;ﻨﻴﻢ،ﻭﺧﺎﺭﺟ= ;ﻴﺎﻥ ﻧﻴﺴﺘﻨﺪ که ﺘ= 5188;ﻤﻴﻞ ﻓﺮﻫﻨگ می کنند. ﺍﻟﺒﺘﻪ A= 165;ﮔﺮ ﻗﻮﻣﻰ ﻫﻢ ﺩﺭﻫ&= #65198;ﺳﻄﺢ ﺗﻤﺪﻧﻰ،ﻭ ﻓﺼ= 5246; ﻧﻮﻋﻰ ﻭﻋﻘﻞ ﺑ&= #65198;ﺗﺮﻯ ﺑﺎﻳﺪ ﺗﻘﻠﻴﺪ &= #64400;ﻨﺪ . ﻭ ﺩﻳﺪﻥ ﺟﺪﻳﺪ= ;ﻯ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﺟﺬﺏ ﻧﻤﺎﻳﺪ. ﻳﻌﻨﻰ = ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﺮ ﻓﺮ= ﻫﻨﮕی ﺮﻭ ﺑﺘﻐﻴﻴﺮﺩ&#= 65165;ﺭﺩ. ﺯﻳﺮﺍ ﻫﺮ ﻓﺼﻞ = ﺭﺍﻳﺞ ﻧﻮﻋﻰ ﺍﻓﺮﺍﺩ&#= 1548;ﺑﺎﻟﺎﺗﺮ ﻳﺎ ﭘﺎﺋﻴﻦ ﺗﺮ = ﻣﻴﺮﻭﺩ. ﻭ ﻧﻤﻮﻧﻪ ﻫﺎﻯ = ﺟﺪﻳﺪﻯ ﺭﺍ ﮐﻪ ﺩﺭ ﺟﺎﻯ= ﺩﻳﮕﺮﻯ ﻫﺴﺖ ﺑﺨﻮﺩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ. ﻓﺮﻫﻨﮕﻬﺎ ﭼﻮ&#= 65253; ﺳﻄﻮﺡ ﻣﺴﺘﻈﺮ&#= 65235;ﻪ ﻧﻴﺴﺘﻨﺪ،ﮐﻪ = 5169;ﺎ ﻫﺮ ﺷﮑﻞ ﻃﺮﻑ ﻳ= ﮑﺴﺎﻥ ﺑﺎﺷﻨﺪ،ﻭ ﺳﻄ= 5186; ﺁﺑﻬﺎ ﻳﻚ ﺳﻄﺢ = ﻭﺍﺣﺪ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ. = ﺑﻠﮑﻪ ﭼﻮﻥ ﺑﺬﺭﻯ ﻫﺴ&= #65176;ﻨﺪ،ﺑﺮﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ &#= 65191;ﻮﺩ، ﺭﺍﻩ ﺧﻮﺩﺭﺍ ﻣ&= #65264; ﮔﻴﺮﻧﺪ. ﻭ ﺩﻳﮕ= ﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ &= #65193;ﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻣﻰ ﺑﻠA= 228;ﻨﺪ ﻭ ﻣﺴﺘﻬﻠﻚ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻭ ﻫﺮﮔﺎﻩ ﺭُﺷ&#= 65194; ﺁﻧﻬﺎ ﺗﻮﻗّﻒ &#= 65267;ﺎﻓﺖ،ﺧﻮﺩ ﺑﻠﻌﻴﺪه ﺪﻳﮕ= 5198;ﻯ،ﻭﻣﺴﺘﻬﻠﻚ ﺩﺭﺩﻳﮕﺮﻯ ﻣﻴ&#= 65208;ﻮﻧﺪ، ﭼﻮن ﺪﻧﺒﺎل ﺮ= 5207;ﺪ ﺑﻴﺸﺘﺮﻫﺴﺘﻨ= 5194;. ﺑﻬﺘﺮ ﺍﺳﺖ ﻣﺎ&= #65183;ﺮﺍﻯ ﭘﻴﺪﺍﻳﺶ ﻭ ﺳﻘ&= #65262;ﻁ ﻓﺮﻫﻨﮕﻬﺎ ﻭ ﺗ&= #65252;ﺪﻧﻬﺎ ﻭ ﺭﮊﻳﻤﻬﺎ،ﻭ &#= 65187;ﺘﻰ ﺭﺷﺪ ﻓﺮﺩﻯ ﺍﻧ&= #65204;ﺎﻧﻰ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻗﺎ= ﻋﺪﻩ ﺑﺪﺍﻧﻴﻢ. ﺍﮔﺮ = ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮﻯ ﻧﮑﻨ&#= 65256;ﺪ،ﭘس ﺁﻣﺎﺩﻩ ﺳﻘﻮﻁ &= #65169;ﺎﺷﻨﺪ. ﺩﺭ ﻫﺮ ﺩﻭ ﺣﺎﻝ= ﻧﻴﺰ،ﺑﺎﻳﺪ ﺍﻟﮕﻮﻯ ﺧﺎﺭﺟ&#= 65264;،ﻳﮑﻰ ﺍﺯ ﭘﺎﺋﻴﻦ ﺗﺮ = ﻣﺎﺩﻯ ﺷﺪﻩ،ﻭ ﻳﮑﻰﺍ= 5199; ﺑﺎﻟﺎﺗﺮﻳﻦ ﺍ&#= 65247;ﻬﻰ،ﻭ ﺍﺯ( ﺩﺭﻭﻥ أند= 5197;ﻭﻥ) ﺧﻮﺩ ﺩﺭﻳﺎﻓﺖ &= #64400;ﻨﻨﺪ. ﺗﻮﻗّﻒ ﺩﺭ ﺗﻤ&#= 65194;ﻥ ﻧﻴﺰ ﻣﺤﺎﻝ ﻭﻫ&= #65250; ﻧﻨﮕﻴﻦ ﺍﺳﺖ. ﺍ= ﮔﺮ ﻓﺮﺿﺎ ﺗﻤﺪﻥ ﺗ&= #64401;ﻨﻴﮑﻰ ﻭ ﻋﻠﻤﻰ ﺑﻴﺸﺘ&= #65198; ﺑﺨﻮﺍﻫﻴﻢ،ﺑA= 166;ﻳﺪ ﺗﻤﺪﻥ ﺁﻣﺮﻳﮑ&#= 65166;ﺋﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65268;ﻢ ﭼﺎﺭه اﻯ ﻫﻢ ﻧ&#= 65268;ﺴﺖ. ﻭ ﺷﻌﺎﺭ ﻣﺮﮒ ﺑ= ﺮ ﺍﻣﺮﻳﮑﺎ ﻧﻴﺰ &= #65251;ﺎﻧﻊ ﺁﻥ ﻣﻴﺸﻮﺩ. ﻭﺍ= ﮔﺮ ﺁﻥ ﺗﻤﺪﻥ ﺳﻴﺴ&= #65176;ﻤﺎﺗﻴﻚ ﻭ ﺩﻳﺴﻴﭙﻠﻴﻦ &= #65251;ﺎﺩﻯ ﺷﺪﻩ ﺑﺨﻮﺍﻫﻴ&#= 65250;،ﻭ ﺁﻧﺮﺍ ﺑﺮﺗﺮ ﻭ = ﻣﺘﻌﺎﻟﻰ ﺗﺮ ﺑﺪﺍﻧﻴﻢ ﺑ&= #65166;ﻳﺪ ﻓﺮﻫﻨﮓ ﮐﻤﻮﻧ&#= 65268;ﺴﻢ ﻭ ﺑﻠﻮﻙ ﺷﺮﻕ ﺭ= ﺍ ﺩﻧﺒﺎﻝ ﮐﻨﻴﻢ. = ﻭ ﻣﺒﺎﺭﺯﻩ ﺳﻴﺴ&#= 65176;ﻤﺎﺗﻴﻚ ﻋﻠﻴﻪ ﮐﻤﻮﻧﻴ&#= 65204;ﻢ ﻫﻢ ﻓﺎﻳﺪه اﻯ &#= 65255;ﺪﺍﺭﺩ. ﻭﺍﮔﺮ ﺧﻮﺍﺳﺘ&#= 65268;ﻢ ﺍﺧﻠﺎﻕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﺎﻧﻮﺍﺩﻩ ﺭﺍ ﺑﺮﺗﺮ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺪﺍﻧﻴﻢ،ﺑﺎ᥾= 7;ﺪ ﺳﺒﻚ ﭼﻴﻨﻰ ﺭﺍ = ﺩﻧﺒﺎﻝ ﮐﻨﻴﻢ. ﻭ ﺍﮔﺮ ﺧ= ;ﻮﺍﺳﺘﻴﻢ ﺩﺭﻟﺬّﺕ ﺟﻮﺋ= 5264; ﺳﻴﺮﺍﺏ ﺷﻮﻳﻢ&#= 1548;ﺑﺎﻳﺪ ﺗﻤﺪﻥ ﺷﻬﺮﻫﺎ&#= 65263; ﻟﺨﺘﻴﻬﺎ ﺭﺍ ﺗ&= #65240;ﻠﻴﺪ ﮐﻨﻴﻢ. ﻭ ﺍﻣﺎ ﺍ= ;ﮔﺮ ﻭﺍﻗﻌﺎ ﺑﺨﻮﺍ&#= 65259;ﻴﻢ ﻫﻤﺎﻥ ﺧﻮﺩﻣﺎ&#= 65253;،ﻭﻟﻰ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ&= #65251;ﺎﻥ ﺑﺎﺷﻴﻢ،ﺑﺎﻳA= 194; ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﺳﻨّﺘﻰ ﺍﺟﺪﺍ= 5193;ﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭﺗﻘﻠﻴﺪ ﺍﺯ ﺳﺮﺯﻣﻴﻨﻬ&#= 65166;ﻯ (ﺍﺭﺽ ﻣﻠﮑﻮﺕ)ﻭ= ﻣﺪﻳﻨﻪ ﻫﺎﻯ ﻓﺎﺿله ه= 75; ﺑﮑﻨﻴﻢ،ﮐﻪ ﺣﺘﻰ ﻫﻨﻮﺯ ﺗﺤ&= #65240;ّق ﺩﺭ ﺩﻧﻴﺎ ﺩﺳﺖ = ﻧﺪﺍﺩﻩ،ﻭﻟﻰ ﺩﺭ ﺭﺍﻩ ﺑﻮﺩﻩ = ﻭﻭﺻﻮﻟﺶ ﻗﻄﻌﻰ ﺍﺳﺖ. ﻫﻤ= ﺎﻥ ﺗﻤﺪﻧﻰ ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺧﺪﺍ،ﺍﺯ ﺳﻄﺢ &#= 65227;ﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻋﻠ= ﻢ ﻭﺭﻓﺘﺎﺭ ﺭﺏّ &#= 65239;ﺎﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﮔﺮ&= #65235;ته اﻧﺪ. ﻭ ﺍﮔﺮ ﻓﺮ= ﺩﺍ ﻫﻢ ﺩﺳﺖ ﻧﺪﺍﺩ&= #65257;،ﻓﺮﺩﺍﺋﻰ ﺩﻳﮕﺮﺩﺭ ﭘﻴﺶ &= #65259;ﺴﺖ ﮐﻪ ﻟﺎﺟﺮﻡ ﭘس &= #65165;ﺯ ﺭﻭﺍﺝ ﻳﻚ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺑﺸﺮﻯ،= 5165;ﻳﻦ ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎ&#= 65253; ﺩﺭ ﺁﺧﺮ ﺍﻟﺰﻣ&= #65166;ﻥ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﺧ&= #65262;ﺍﻫﻨﺪ ﺷﺪ. ﻫﻤﻪ ﺭﺍ ﻧﺎ= ;ﺑﻮﺩﮐﺮﺩﻩ،ﻭ= 5191;ﻮﺩ ﺑﺮ ﺳﺮﻳﺮ ﺳﻠﻄ&= #65256;ﺖ ﻣﻰ ﻧﺸﻴﻨﺪ. ﻫﻤ= ﺎﻥ ﻃﻮﺭ ﮐﻪ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮ &= #65197;ﺍ ﮐﻨﺎﺭ ﺯﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ ﺑﺮﺭﺳﻰ ﻋﻠﻤﻰ &= #65165;ﻣﺮﻭﺯﻩ ﺍﻳﻦ ﻣﺘﻔﮑﺮﺍ&#= 65253;،ﺟﺎﻯ ﺗﺄﻣّﻞ ﻭﺑﺮﺭ= 5203;ﻰ ﺍﺳﺖ. ﺑﻴﺎﺋﻴﺪ = ﺑﺎﻫﻢ ﻭ ﺑﺎ ﺭﻫﺒﺮﻯ ﻋ= ﻘﻞ ﻗﺎﺋﻢ،ﻭ ﺣﮑﻤ= 5174;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻭﻟﻴﺎﻯ ﺧʋ= 94;ﺍ،ﺩﻧﻴﺎﺋﻰ ﻭ ﻋﺎﻟﻤﻰ ﻧﻮﻋ&= #65264; ﺑﺮﺗﺮﻯ ﺑﺴﺎﺯ&#= 65267;ﻢ . ﻧﻪ ﺍﻳﻨﮑﻪ ﻫﻤ= ;ﻴﻦ ﺑﺎﺷﻴﻢ ﮐﻪ ﻫﺴ&= #65176;ﻴﻢ،ﻭﺳﻌﻰ ﮐﻨﻴم که ﺳﻘﻮA= 217; ﻧﮑﻨﻴﻢ. ﺑﻠﮑﻪ = ﺑﺮﺗﺮ ﺷﻮﻳﻢ ﻭﺗﻌﺎﻟ&#= 65264; ﺑﺠﻮﺋﻴﻢ. ﻣﺘﻔ&= #64401;ﺮﺍﻥ ﻣﻰ ﭘﺮﺳﻨﺪ، ﮐ&#= 65258; ﻋﻠّﺖ ﺳﻘﻮﻁ ﭼ&#= 65268;ﺴﺖ؟ ﻣثلا ﻣﻴﮕﻮﻳʌ= 56;ﺪ ﻋﻠﺖ ﻣﻌﺎﺭﺿﻪ &= #65175;ﻤﺪﻧﻬﺎ ﻭﻓﺮﻫﻨﮕﻬﺎ،A= 259;ﻤﺎﻥ ﻭﺟﻮﺩ ﻋﻮﺍﻣﻞ &= #64400;ﻤﻚ ﮐﻨﻨﺪﻩ ﺑﺮﺍﻯ &= #65251;ﺎﺩﻯ ﺷﺪﻥ ﻏﺮﺏ ﻭ ﺟﻬ= ﺎﻥ ﺍﺳﺖ. ﻭﻧﺎﻟﻪ ﻫ= ﻢ ﺍﺯ ﻏﻔﻠﺖ ﺷﺮﻕ = ﻣﻴﻴﺎﺑﻴﻢ. ﻭﻣﻦ ﻫﻢ ﺍﺿﺎﻓ&= #65258; ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺍ&= #65261;ﻟﺎ،ﺍﻳﻦ ﻧﺠﺎﺕ ﮐﺎﺭ ﺷﻤ&= #65166; ﻣﺤﻘﻘﻴﻦ ﻏﻴﺮ &= #65207;ﺎﻫﺪ ﻭ ﻏﻴﺮ ﮐﺎﻣﻞ ﻧ= ﻴﺴﺖ. ﺯﻳﺮﺍ ﺑﻌﻘل ﺠ&#= 65200;ﺋﻰ ﻭ ﺑﺎﺯ ﺑﺎ ﺑﻴﻨ= ﺶ ﻣﺎﺩﻯ ﻧﻴﺴﺖ. ﻭ= ﺑﺪﺗﺮ ﺍﻳﻨﮑﻪ،ﺧﻮﺩ = 5165;ﻳﻦ ﻣﺤﻘﻘﻴﻦ ﺑﺎ ﻧ&= #65236;س ﺁﻟﻮﺩﻩ ﺗﺮﻯ ﺍ&= #65199; ﻋﻮﺍﻡ ﻗﻮﻡ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﻋﻤﻞ ﮐ= ﻤﻚ ﻭﻧﺠﺎﺕ ﺩﺍﺩن &#= 65268;ﻚ ﻗﻮﻡ ﮐﺎﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺧﺪﺍ ﺍﺳﺖ. ﮐﻪ ﺩ= ;ﺭ ﻫﺮ ﺯﻣﺎﻥ ﻓﺮﺻ&= #65176;ﻰ،ﺑﺮﺍﻯ ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65251;ﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ،ﻭ ﺍﺩ= 5165;ﻣﻪ ﺗﻌﻠﻴﻢ ﺍﻧﺒﻴ&#= 65166;ﻯ ﺭﺍ ﺩﺭ ﺗﻮﺟﻴﻪ = ﻗﻮﻡ ﺧﻮﺩ ﻧﺪﺍﻧﺪ . ﻭ= ; ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ،ﻣﻦ ﻣ= 5268;ﮕﻮﻳﻢ ﺍﺻﻮﻟﺎ ﺗﻀﺎﺩ&#= 65263; ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ.= ﺑﻠﮑﻪ ﺳﻴّﺎﻟﻪ ﻭﺟﻮ= 5193;،ﻭ ﺟﺮﻳﺎﻥ ﺗﮑﺎﻣ&#= 65246; ﻃﺒﻴﻌﻰ ﺑﺸﺮﻳ&#= 1617;ﺖ،ﺷﺎﻣﻞ ﺗﻤﺪﻧﻬﺎ ﻭ ﻓﺮ&= #65259;ﻨﮕﻬﺎ ﻭ ﻋﻘﻞ ﻫﺎ،ﻭ ﻓ&= #65212;ﻞ ﻫﺎﻯ ﻧﻮﻋﻰ ﻭ ﺍ= ﺣﻮﺍﻝ ﺧﺎﺹ ﻫﺮ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ.= ﻫﺮ ﭼﻪ ﻓﺮﻳﺎﺩ ﻫﻢ = ﺯﺩﻩ ﺷﻮﺩ، ﺟﺮﻳﺎﻥ &#= 65219;ﺒﻴﻌﺖ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﮐﺎﺭ ﺧﻮﺩ ﺭﺍ ﻣﻴﮑﻨ&= #65194; . ﻫﺮ ﻗﻮﻡ ﻭ ﻫﺮ ʋ= 75;ﻤﺪﻧﻰ ﺭﺷﺪ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﻧﻄﻔﻪ ﺷروﻉ ﻣ= 5268;ﮑﻨﺪ،ﻭ ﺭﻭﺯﻯ ﺁﻥ ﺗﻤﺪ&= #65253;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﭘﻴﺮ ﻭ = 5235;ﺮﺗﻮﺕ،ﻭ ﺩﻭﺭﻩ ﻣﻌﮑﻮس &#= 65261; ﺗﻌﻔّﻦ ﻣﻴﻴﺎ= 5169;ﺪ. ﺍﮔﺮ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺍ ﻧﭙﺮﺳﺘﻴﺪ ﻭ ﺗ&= #65240;ﻠﻴﺪ ﻧﮑﻨﻴﺪ، ﻭﺣت= 40; ﻤﻨّت نکشید ﭘﺎﺋﻴﻨ= ;ﺘﺮ ﺷﻤﺎﺭﺍ ﺑﺨﻮﺩ &= #65183;ﺬب ﺨﻮﺍﻫﺪ ﮐﺮﺩ ﻭ&= #65203;ﺮﻣﺎﻳﻪ ﻭﺟﻮﺩ ﻭﺗﮑﺎﻣ&#= 65248;ﻰ ﺷﻤﺎ ﺭﺍ ﻣﻰ ﺑﻠ= ﻌﺪ ﻭ ﺍﺯﻫﻢ ﺍﮐﻨﻮ&= #65253; ﺩﺭﺟﻬﻨّﻢ ﺩﻧ= 5268;ﺎ ﻫﺴﺘﻨﺪ. ﻣﺘﻔﮑ&= #1617;ﺮﻳﻦ ﺷﺮﻕ ﻫﻢ ﻧﮕﺮﺍ&= #65253; ﻫﺴﺘﻨﺪ،ﻭ ﻣﻴ= 4405;ﻮﻳﻨﺪ ﺗﻤﺪﻥ ﺷﺮﻗﻰ، &#= 65259;ﻮﻳﺖ ﻭ ﺗﻤﺪﻥ ﺳﻨّﺘ&#= 65264; ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ. ﻭ ﺩﻭﭼ= ﺎﺭ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﻭ = ﺗﻀﺎﺩ ﻭﺟﻮﺩﻯ ﺍﺳﺖ. ﮐ= ﻪ ﻫﻢ ﻋﺮﻓﺎﻥ ﺧﻮ&= #65193;ﺭﺍ ﻋﻠﻤﻰ ﮐﺮﺩﻩ،= 5261;ﻫﻢ ﺧﺪﺷﻪ ﺑﻴﺸﺘﺮ &= #65169;ﺮﺧﻮﺩ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ = ﻭﺍﺭﺩ ﻣﻴﮑﻨﻨﺪ. ﺣﺎﻟ&= #65176;ﻰ ﺑﻴﻤﺎﺭﮔﻮﻧﻪ= 548;ﮐﻪ ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﺎ&= #65255;ﺪﻩ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺭﺍ= ﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ. ﻭﻗﺘ= ﻰ ﺑﻌﺮﻓﺎﻥ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﻧﺪ،ﻫﻴᤥ= 9; ﺭﻧﮓ ﻭ ﺑﻮﺋﻰ ﺍ= ﺯ ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﺍ&= #65183;ﺪﺍﺩ ﺧﻮﺩ ﻧﻤﻴﻴﺎﺑ&#= 65256;ﺪ. ﻭ ﻭﻗﺘﻰ ﺑﮕﺬﺷ&= #65176;ﻪ ﭘﺪﺭﺍﻥ ﻣﻰ ﭘﺮ&= #65193;ﺍﺯﻧﺪ،ﺑﻬﺮ = 7; اﻯ ﮐﻪ ﻏﺮب ﻤﺎ&#= 65193;ﻯ ﻣﻴﺒﺮﺩ،ﺧﻮﺩ = 5169;ﻰ ﻧﺘﻴﺠﻪ ﻣﻴﻤﺎ&#= 65255;ﻨﺪ. ﺯﻳﺮﺍ ﺗﻘﻠﻴﺪ &= #65251;ﺴﺨﺮه اﻯ ﮐﺮﺩﻩ ﺍﺳﺖ. = ﮐﻪ ﻣﺎﻧﻨﺪ ﮐﻠﺎﻏ&#= 65264; ﮐﻪ ﺩﺭ ﺗﻘﻠﻴﺪ = ﺭﺍﻩ ﺭﻓﺘﻦ،ﻫﺮ ﺩﻭ &#= 65207;ﮑﻞ ﺭﺍﻩ ﺭﻓﺘﻦ ﺭﺍ = ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻏ= ﺮﺏ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺧﺎﺹ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ،ﮐﻪ ﻫﻨﻮﺯ ﭼﻨﺪ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﺩﻳﮕﺮﻯ &= #65247;ﺎﺯﻡ ﺩﺍﺭﻧﺪ،ﺗﺎ ﺑ= 5236;ﺼل ﻨﻮﻉ ﺑﺸﺮﻯ ﺷﺮ&= #65239;ﻴﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﺷﺮﻗ= ﻴﺎﻥ ﻫﻤﭽﻨﺎﻥ ﺗﻌﺎ&#= 65247;ﻰ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍ= ﺩه اﻧﺪ،ﮐﻪ ﺩﺍﺭA= 255;ﺪ ﭼﻮﻥ ﺑﻮﺯﻳنه ها ﺗﻘﻠﻴﺪ ﺷﻴ= 5220;ﺎﻥ آخوندقشری ﻣ= 5268;ﮑﻨﻨﺪ. ﺩﺭ ﻳﻚ ﺩﻳﺪ ﮐﻠ= ّﻰ،ﻫﺮﺟﺎمعه اﻯ ﭼﻨﻴﻦ ﺑﻨﻈ&#= 65198;ﺷﺎﻥ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺷ= 5198;ﻕ ﺩﺍﺭﺩ ﻏﺮﺑﻰ ﻣ&= #65268;ﺸﻮﺩ، ﻭ ﻏﺮﺏ ﻧﻴﺰ ﺩﺍ= ﺭﺩ ﻏﺮﺑﻰ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ. ﻭﻟﻰ ﺑﺎﺯ ﻧﺒﺎ&= #65267;ﺪ ﻓﺮﺍﻣﻮش کرﺩš= 8;ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺸﻬﻮﺩ &= #65239;ﺎﺋﻢ ﺭﺳﻴﺪﻩ، ﺍﮐث= 85;ﺍ ﺩﺭ ﺷﺮﻕ،ﻭ ﺗﻤ&#= 65166;ﻣﺎ ﺷﺮﻗﻰ ﺩﺭ ﻓﮑﺮ = ﻫﺴﺘﻨﺪ. ﮐﻪ ﺩﺍﺭﻧﺪ ﻓﺼ&= #65246; ﻧﻮﻋﻰﺟﺪﻳﺪﻯ &#= 65197;ﺍ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬ&#= 65166;ی ﺨﻮﺩ ﺭﻭﺍج می= 83;ﻫﻨﺪ. ﻭلی ﺒﺎﻳﺪ ﺟﺎ= 5251;ﻌﻪ ﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨ&= #64403; ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﺑﺪﻫﻨﺪ، ﺗﺎ ﺟ&#= 65166;ﻯ ﭘﺎﺋﻰ ﺑﻬﺘﺮ،= 5169;ﺮﺍﻯ ﻧﻮ ﺭﺳﻴﺪﮔﺎﻥ &= #65169;ﺮﺗﺮ،ﻭ ﻧﻮ ﺁﻭﺭﺍﻥ ﻓﺮ&= #65259;ﻨﮓ ﻭﺗﻤﺪﻧﻰ ﺟﺪﻳ&#= 65194; ﭘﻴﺪﺍ ﺷﻮﺩ. ﺍﺯ= ﺭﻭﻯ ﺗﻌﺼّﺐ ﻧﻤﻰ ﮔ&#= 65262;ﻳﻢ،ﮐﻪ ﺍﻳﺮﺍﻥ ﺳﺮ ﺯﻣ&= #65268;ﻦ ﺍﻳﻦ ﺍﻭﻟﻴﺎ،= 5261; ﺗﺤﺖ ﻗﻴﻤﻮﻣﻴ&#= 65174; ﺧﺪﺍ ﻭ ﻋﻠﻰّ ﻣ&= #65198;ﺗﻀﻰ ﻭ ﺍﻣﺎﻡ ﺭﺿﺎ ﺍ= ﺳﺖ . ﻭ ﺧﺪﺍ ﻧﮑﻨﺪ ᤨ= 0;ﻪ ﺍﻳﻦ ﺍﻭﻟﻴﺎ ﺍ&= #65199; ﻧﺎﭼﺎﺭﻯ ﻭ ﺷﮑ&= #65256;ﺠﻪ ﺩﻭﻟﺘﻬﺎ ﻭ ﺍﻓ&= #65198;ﺍﺩ ﻣﻠّﺖ،ﺍﺯ ﺍﻳA= 198;ﺍﻥ ﺯﻣﻴﻦ ﻓﺮﺍﺭﻯ &= #65207;ﻮﻧﺪ،ﮐﻪ ﻓﺼﻞ ﻧﻮﻋﻰ ﻭ ﻧ= ﺴﻞ ﺟﺪﻳﺪ،ﻭﮊﻧﺘA= 268;ﻚ ﺟﺴﻤﺎﻧﻰ ﻭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬ&#= 65166;ﻯ ﺩﻳﮕﺮی ﭙﺮﺍﮐ= 5256;ﺪه ﻤﻴﮑﻨﻨﺪ. ﮐﻪ ﺩ= ﺭ ﻧﺘﻴﺠﻪ ﺗﻤﺪﻥ &= #65261; ﻓﺮﻫﻨﮓ ﺧﺪﺍﺋ&#= 65264; ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺩﻧﻴﺎ، ﺩﻳﺮﺗﺮ ﺑﻈﻬﻮ&#= 65197; ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭﺍﮔﺮ ﻫﻢ ﺑﺎﻟﻌﮑس ﺩ&#= 65261;ﺭﻫﻢ ﺟﻤﻊ ﻭ ﺟم ﺸﻮﻧ&= #65194;،ﻧﻄفه اﻯ ﻗﻮﻯ ﺗﺮ ﻭ ﻧ= ﻬﺎﻟﻰ ﺗﻨﻮﻣﻨﺪﺗﺮ ﺑ&#= 65198;ﭘﺎ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﻫﻤﭽ&= #65256;ﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺎ&= #65207;ﻨﺪ. ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺗﺎﺭﻳﺦ ﻣﺴﺘﻨﺪ ﻫﺴﺖ،= 4400;ﻪ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65193;ﺭ ﺗﻤﺪﻧﻰ ﺍﻳﺮﺍ&#= 65255;ﻰ،ﺑﺮ ﻫﻤﻪ ﭘﺪﻳﺪﻩ ﻫ&= #65166;ﻯ ﺑﺸﺮﻯ ﺟﻬﺎﻥ،= 5261; ﺩﺭ ﻃﻮﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﺎﺭﻳﺦ ﺍثر ﻓﻌّﺎﻝ ﻭ = 5255;ﻘﺶ ﻣﺒﺘﮑﺮ ﺍﻭﻟﻴ&#= 65258; ﺭﺍ ﺩﺍﺷته اﻧA= 194;. که اﮔﺮ ﻋﻠﻢ ﺩ= 5197; ﺷﺮﻳّﺎ ﺑﺎﺷﺪ= 548; ﺗﻨﻬﺎ ﺩﺳﺖ ﺍﻳ&= #65198;ﺍﻧﻴﺎﻥ ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ. = ﺍﻳﻦ ﮔﻮﺍﻫﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺧﺪﺍ ﺑﺮ ﻗﻮﻡ ﺍ= ﻳﺮﺍﻧﻰ ﺁﺭﻳﺎﺋﻰ ﺍﺳﺖ &= #65261;ﻟﻰ ﻧﻪ ﻫﻤﻪ ﻣﺮﺩﻡ = ﺍﻳﺮﺍﻧﻰ ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺳﺎﻟﻚ ﺍﻳﺮﺍﻧ&#= 65264;،ﮐﻪ ﺑﺸﻬﻮﺩﻫﺎﻯ ﻧ&#= 65260;ﺎﺋﻰ ﺧﻮﺩ ﺭﺳﻴﺪه ا= 5255;ﺪ،ﻭ ﺁﺭﻳﺎ ﻳﺎ ﺳﻴّ&#= 65194; شهودی ﺷﺪه ﻧﺪ= ;. ﺗﺎ ﺳﺤﺮ ﻭ ﺻﺒﺢ ﺑﻌ= ﺪی ﺪﺭ ﭘﻴش اﺳﺖ. ﻭ = ﺍﺯ ﺍﻳﻦ ﻗﻮﻡ ﻭ ﺗﻤ= ﺪﻥ ﻣﺎﺩﻯ ﺍﻳﺮﺍن= 740; ﻮﺍﻭﻟﻴﺎﻯ ﺧﺪ&#= 65165;،ﭼﻪ ﻧﻘشﺩﻳﮕﺮﻯ ﻧ= 5192;ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻭﻟﻰ ﻧﻪ= ﺍﺯ ﻋﻮﺍﻡ ﺍﻳﺮﺍﻧ&#= 65264;،ﮐﻪ ﺟﻬﻨّﻤﻰ ﺩﺍﻍ &#= 65175;ﺮ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧ&= #65194;ﺍ ﺩﺍﺭﻧﺪ. ﺑﻠﮑﻪ = ﺍﺯ ﺍﻭلیای ﺍﻟﻬ᥾= 4; ﺁﻧﻬﺎ،ﮐﻪ ﺟﺎﻳﮕﺎﻫﻰ ﺑﻠ&#= 65256;ﺪ ﺩﺭ ﺩﻝ ﻭ ﺩﺭ ﻧﺰ= ;ﺩ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65255;ﺪ. ﺍﻳﻨﻬﺎ ﻫﺴﺘﻨ&#= 65194; ﮐﻪ ﺍﻣﺮﻭﺯ ﻧﺎ&= #65193;ﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺷﺪه ا= 5255;ﺪ . ﻋﻮﺍﻡ ﻭ ﺍﻫﻞ ᥸= 3;ﻴﺎﺳﺖ ﻭﻋﻠﻮﻡ ﺁﻳﻨﺪ&#= 65257;،ﻭ ﻧﺴﻞ ﻫﺎ ﻭﻧﻄﻔ&= #65258; ﻫﺎﻯ ﺟﺴﻤﺎﻧﻰ &= #65169;ﺮﺗﺮ،ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ ﻓ&#= 65198;ﺩﺍ ﺭﺍ ﺑﻮﺟﻮﺩ ﺧﻮ&= #65165;ﻫﻨﺪ ﺁﻭﺭﺩ. ﺑﮕﺬﺍﺭ&= #65267;ﺪ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65193;ﻭﺭ ﻫﻢ ﺟﻤﻊ ﺷﻮﻧﺪ&= #1548;ﺗﺎ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263;،ﻭﺍﺯ ﻧﻄﻔﻪ ﺁﻧﻬﺎ ﺑ&= #65262;ﺟﻮﺩ ﺁﻳﺪ. ﻭ ﻧﻴﺰ ﻧﺴ= ;ﻠﻬﺎﻯ ﮐﻤﮑﻰ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺑﻴﻦ ﺷﻤﺎ ﺭﺍ ﺑ= ﻮﺟﻮﺩ ﺁﻭﺭﻧﺪ. ﺳﺎﻟﻚ = ﺷﻮﻳﺪ ﻭ ﺷﺎﻫﺪ ﮔﺮﺩﻳ&= #65194; ﺗﺎ ﺍﺯ ﺃﻫﻞ ﺑﻴ= ﺖ ﺷﻮﻳﺪ،ﻭ ﻧﻄﻔ= 5258; ﺷﻤﺎ ﻧﻴﺰ ﺳﻴّ&#= 65194; ﺳﺎﺯ ﻭ ﻧﺴﻞ ﺑﺮ= ﺗﺮ ﺑﺎﺷﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﻬ= ﺘﺮ ﺑﮕﻮﺋﻴﻢ ﻣﻌﺎ&#= 65197;ﺿﻪ ﺟﻮﺋﻰ ﺑﻴﻦ ﻓﺮ&= #65259;ﻨﮓ ﺷﺮﻗﻰ ﻭﻏﺮﺑﻰ&#= 1548;ﻧﺘﻴﺠﻪ ﺩﺧﺎﻟﺖ ﻋﻨﺎﺻ&#= 65198; ﺧﺎﺭﺟﻰ ﻫﻢ ﺑﺎ&= #65207;ﺪ ﺑﺎﻳﻦ ﻣﻌﻨﻰ ﻧ&= #65268;ﺰ ﺍﺳﺘﻌﻤﺎﺭﻯ ﻧ&#= 65268;ﺴﺖ. ﺑﻠﮑﻪ ﺑﻤﻌﻨﻰ &= #65207;ﺎﻳﺴﺘﮕﻰ ﻣﻘﺎﻡ ﻭﮐﺸﺘﻦ &= #65255;ﻔس ﺁﻟﻮﺩﻩ ﺍﻓﺮﺍ&#= 65193; ﺷﺮﻕ ﺍﺳﺖ،ﮐﻪ &#= 65175;ﻘﻠﻴﺪ ﻏﺮﺏ ﻣﻴﮑﻨﻨﺪ. = ﻭﻫﻤﻴﻦ ﻋﺪﻡ ﺷﺎﻳﺴﺘﮕ&#= 65264; ﻭ ﻧﺪﺍﺷﺘﻦ ﺷﺄ&= #65253; ﻭﻣﻘﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﻨ&= #65166;ﺳﺐ ﺩﺭ ﻣﺮﺩﻡ ﻏﺮﺏ = ﺍﺳﺖ،ﮐﻪ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ &= #64400;ﺸﺶ ﺑﺸﺮﻕ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ،ﻣﮕﺮ = 5261;ﺍﻗﻌﺎ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ. = ﺍﮔﺮ ﻋﺎﻣﻞ ﺧﺎﺭﺟﻰ &= #65193;ﺭ ﺍﻳﻦ ﻣﻌﺎﺭﺿﻪ &= #65183;ﻮﺋﻰ ﻭ ﺗﻀﺎﺩ ﻓﺮﻫﻨ&= #64405;ﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ،ﻫﻤﺎﻥ ﻋﺎﻣﻞ ﺗﺪﺑﻴﺮ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺩﺍﺭﺩ= ﻳﻚ ﻓﺮﺻﺘﻰ ﺑﻴﻚ ﻓ&= #65198;ﺩ،ﻭ ﺣتی ﺒﺠﺎﻣﻌﻪ = 5261;ﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﻴ&= #65194;ﻫﺪ،ﻭﺳﭙس ﺍﻭﺭﺍ ﮐﻨﺎﺭ ﻣ&= #65268;ﺰﻧﺪ. ﺍﻣﺎ ﺍﮔﺮ ﺷﺎﻳ&= #65204;ﺘﻪ ﺗﺮ ﺷﺪﻧﻰ ﺑﺎﺷ&= #65256;ﺪ،ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﺑﺮﺗﺮﻯ &= #65169;ﺮﺍﻯ ﺯﻣﺎﻧﻪ ﺧﻮﺩ ﻣ&= #65268;ﺸﻮﻧﺪ. ﭼﻪ ﺍﮔﺮ ﺩﺭ ﺟﻬ= ﺎﻥ،ﻧﻤﻮﻧﻪ ﺁﻥ ﻣﻮﺟﻮﺩ ﺑﺎ&= #65207;ﺪ ﻳﺎ ﻣﻮﺟﻮﺩ ﻧﺒ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺩﺭﺷُﺮُ= 01; ﺘﮑﻮﻳﻦ ﺑﻮﺳﻴﻠﻪ ﻭﺳﺎ&#= 65163;ﻂ ﻭ ﺍﻭﻟﻴﺎ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﺍﻣﺎ ﺍﮔﺮ ﺷﺎﻳ&= #65204;ﺘﮕﻴﻬﺎ ﺭﺍﻧﻴﺰ ﺍﺯﺩﺳ&#= 65174; ﺩﺍﺩه ﺒﺎﺷﻨﺪ= 548; ﺑﺎﻳﺪ ﺑﻘﻬﻘﺮ&#= 65165; ﺑﺮﻭﻧﺪ،ﻭ ﻓﺮ= 5259;ﻨﮓ ﺣﻘﻴﺮﺗﺮ ﻭﻣﺎ&#= 65193;ﻳﺘﺮ،ﻭﻣﺴﺨ᥷= 8;ﻩ ﺗﺮﻯ ﺭﺍ ﺗﻘﻠﻴ&= #65194; ﻧﻤﺎﻳﻨﺪ. ﺍﻓﺮ&= #65165;ﺩﻯ ﮐﻪ ﺩﺭ ﺟﺎﻣﻌﻪ = ﻣﺎ، ﺗﻘﻠﻴﺪ ﺍﺯ ﻏﺮ&= #65167; ﺩﺭ ﻋﻠﻢ ﻭ ﺭﻓﺘ= ﺎﺭ ﻭ ﺭﻗﺺ ﻭ ﻟﺒﺎس = ﻣﻰ ﮐﻨﻨﺪ،ﻫﻤﻴﻦ = 5255;ﺎﺷﺎﻳﺴته هاﻯ ﺩﻭﺭ ﺗﺮ ﺷ&#= 65194;ﻩ ﺍﺯ ﺧﺪﺍ،ﻭﺍﺯ &#= 65175;ﮑﺎﻣﻞ ﻭﺑﺮﺗﺮ ﺷﺪﻥ ﻫ&= #65204;ﺘﻨﺪ. ﻭﺩﺭ ﮐﻞّ ﺟﺎﻣ&#= 65228;ﻪ ﻫﻢ ﺑﺎﺯ ﻫﻤﻴﻦ = ﺍﻓﺮﺍﺩ ﻫﺴﺘﻨﺪ . ﺍﻣﺎ ﺍ= ;ﮔﺮ ﺭﻭﻳّﻪ ﺍﺟﺪﺍ= 5193;ﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻨ&= #1617;ﺖ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﺍﻫﻤﻴﺖ ﺑﺪﻫﻨﺪ،ﻭﻟﻰ = 5255;ﻪ ﺩﺭ ﻓﺮﻫﻨﮓ ﺗﺎ&= #65197;ﻳﺨﻰ ﻭﻣﻠّﻰ،ﮐﻪ ﺑA= 252;ﻘﺎﻡ ﻭ ﻓﺼﻞ ﺧﻮﺩ ﭼﺴ= ﺒﻴﺪه ﺒﺎﺷﻨﺪ،ﻭﺧﻮA= 193;ﺭﺍ ﺑﺴﺎﺯﻧﺪ،ﺍﻟA= 170;ﺘﻪ ﻫﻤﺎﻥ ﺍﻓﺮﺍﺩ &= #65255;ﺎﺩﺭ ﺍﻳﻦ ﻗﻮم هستند، که ﺪﺍ&= #65197;ﻧﺪ ﻧﺴﻞ ﺟﺪﻳﺪﺗﺮ &= #65169;ﺮﺗﺮ ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻭﺣﺘﻰ ﻋﻤﻠﺎ ﮐ&= #65252;ﻚ ﺑﺰﻭﺍﻝ ﻓﺮﻫﻨ&#= 64403; ﻗﺪﻳﻢ ﻧﻴﻤﻪ ﻣ&= #65198;ﺩﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﻮﻡ ﺧﻮﺩ،᥾= 1; ﺑﺸﺮﻳّﺖ ﻣﻰ ﭘﺮﺩﺍﺯﻧﺪ. = ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ ﺑﻬﺘﺮ&#= 65165;ﻥ ﻓﺮﺍﻭﺍﻥ تنه= 5; ﺍﺯ ﺑﻬﺘﺮﻳﻦ ها ﻣ= 5268;ﺂﻳﻨﺪ. ﺍﻟﺒﺘﻪ ﻣﻠّﻰ &#= 64404;ﺮﺍﺋﻰ ﻭ ﺍﺣﺘﺮﺍﻡ ﺑﺴ&= #65256;ّﺘﻬﺎﻯ ﺍﺟﺪﺍﺩﻯ ﻭﻧﮋ&#= 65165;ﺩﻯ ﻳﻌﻨﻰ ﺧﻮﺩﺭﺍ &= #64344;ﺮﺳﺘﻴﺪﻥ، که ﺘﻨﻬﺎ ﺑﻌﺎ= 5193;ﺍت ﻮ ﻣُﺪ ﻟﺒﺎس ﻭ&#= 65255;ﻮﻉ ﺭﻓﺘﺎﺭ ﻭﺯﻧﺪ&#= 64404;ﻰ ﺧﻮﺩ ﺗﻮجّه کž= 5;دن است . ﻭﺍﻳﻦ ﺗﻮ&#= 65239;ّﻒ ﺗﮑﺎﻣﻠﻰ ﺍﺳﺖ. = ﻭ ﺍﻣﺮﻯ ﮐﻪ ﻃﺒﻴ&= #65228;ﺘﺎ ﻣﺤﺎﻝ ﺍﺳﺖ، ﻭ &= #65259;ﻤﻪ ﻣﻠّﺘﻬﺎ ﻣﻴﮑ= 5256;ﻨﺪ ﻭ ﻋﻠّﺖ ﺟﻨﮕﻬ&#= 65166;ﻯ ﻣﻠﻞ ﻧﻴﺰ ﻫﻤﻴ&= #65254; ﺍﺳﺖ. ﺑﻠﮑﻪ ﺑﺎ= ﻳﺪ ﻓﻘﻂ ﺑﺂﻥ ﺳﻨّ&#= 65176;ﻬﺎﻯ ﺍﺟﺪﺍﺩﻯ ﻭ ﺁﺭ&= #65267;ﺎﺋﻰ ﺧﻮﺩ، ﮐﻪ ﺗﮑﺎ&#= 65251;ﻞ ﻃﻠﺒﻰ ﻭ ﺑﺮﺗﺮ&= #65263; ﺗﮑﺎﻣﻠﻰ ﺟﺴت= 606; اﺳﺖ، ﺍﻓﺘﺨﺎA= 197; ﻭﺗﻮﺟّﻪ ﮐﻨﻴ= 5250;. ﮐﻪ ﺗﻮﺻﻴﻪ ﺧﺪ&= #65165; ﻭ ﺍﻧﺒﻴﺎ ﻭ ﺍﺟ= ﺪﺍﺩ ﻓﺮﺯﺍﻧﻪ ﻣﺎ ﺑ&= #65262;ﺩﻩ ﺍﺳﺖ. ﺍﺟﺪﺍﺩ ﻣ= ﺎ ﻣﻨﺘﻈﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﻣثلا ﺑﺴﻄﺢ ﺗ@= 401;ﺎﻣﻠﻰ ﻳﺎ ﺳﻄﺢ ﺗﻤﺪﻧ&= #65264; ﺁﻧﻬﺎ ﺑﺮﺳﻴﻢ. = ﺑﻠّﮑﻪ ﺭﻭﺡ ﺍﺟﺪﺍﺩﻯ &= #65251;ﺎ ﺑﺎﺯ ﺩﺭ ﮐﺎﺭﻣ&= #65166;ﻫﺎ ﺍﻭﻟﺎﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺩ ﺷﺪه اﻧﺪ. ﺗﺎ ﺧ&= #65262;ﺩﺭﺍ،ﻭﺳﭙس اﻭﻟﺎﺩ ﺧﻮﺩ ﺭ&#= 65165; ﺑﻔﺼﻞ ﻧﻮﻋﻰ ﺑ&= #65208;ﺮﻯ ﻭ ﻋﻘﻞ ﮐﺎﻣﻠﺘ&= #65198; ﻭ ﺑﺮﺗﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺳﺎﻧﻴﻢ. ﮐﻪ ﺍﺟﺪﺍﺩ ﻣﺎ = ﻭ ﺧﻮﺩ ﻣﺎ ﻭ ﺍﻭﻟ= ﺎﺩ ﻣﺎ،ﻫﻤﻪ ﺩﺭ ﻳ&#= 65242; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65197; ﻧﻔس کلّ ﺑﺸﺮʌ= 63; ﻫﺴﺘﻴﻢ، ﮐﻪ ﻳﮑﺪﻳﮕﺮ ﺭ&= #65165; ﺗﮑﺎﻣﻞ ﺍﺑﺪﻯ &= #65251;ﻴﺪﻫﻴﻢ. ﮐﺎﺭﻣﺎﻯ ﻧﺴﻠ&#= 65260;ﺎﻯ ﺍﺟﺪﺍﺩﻯ ﻣﺎ ﺑ&= #65228;ﻨﻮﺍﻥ ﻧﺴﻠﻬﺎﻯ ﺍﻭﻟ&#= 65166;ﺩﻯ ﻃﻠﺐ ﺗﮑﺎﻣﻞ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺑﺎﻳﺪ &= #65259;ﻤﮕﻰ ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ &= #65169;ﺮﺳﻴﻢ. ﻭ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑ= ﺮﺳﻨﺪ،ﺗﺎ ﺩﻳﮕﺮ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻫﺮﮔﺰ ﺑﺎﺯﮔﺸ&#= 65174; ﻭ ﻣﻌﺎﺩﻯ کار= 05;ائی ﻧﺪﺍﺷته ﺒﺎﺷA= 268;ﻢ. ﻣﮕﺮﮐﻪ ﺩﺭ ﺩﻭ&= #65197;ه ﻔﻮﻕ ﺑﺸﺮﻯ ﻇﻬ&= #65262;ﺭ ﮐﻨﻴﻢ. ﻭ ﺑﺎﺯ ﻫ= ;ﻤﻴﻦ ﺩﺍﺳﺘﺎﻥ ﺑﺮﺍ&#= 65263; ﺑﺮﺗﺮ ﺷﺪﻥ ﺍﺯ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺩ&= #65165;ﻣﻪ ﻳﺎﺑﺪ. ﻓﺼﻞ ﺑﺮ= ﺗﺮ ﻧﻮﻋﻰ ﻭ ﻋﻘﻞ ﺑ= ﺮﺗﺮ،ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭ ﻫﻤﺎﻥ(ﻧ&= #65268;ﺮﻭﺋﻰ)ﺍﺳﺖ،@= 400;ﻪ ﺗﻤﺪﻥ ﺭﺍ ﺑﺤﻖ = ﮐﻨﺎﺭ ﻣﻴﺰﻧﺪ. ﺗﺎ ﺧﻮ= ﺩ ﺟﺎﻯ ﺁﻥ ﺑﻨﺸﺎ&= #65255;ﺪ. ﮔﺮﭼﻪ ﺭﻧﮓ ﻭ ﺑ= ﻮﻯ ﺗﻤﺪﻥ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﻧﻴﺰ ﺩﺍﺭﺩ. ﻭﺍ= لاّ ﺩﺭ ﻗﻮﻣﻰ ﺑﺪﻭ&= #65253; ﺳﻠﻮﻙ ﺍﻟﻬﻰ، &#= 65219;ﺒﻴﻌﺘﺎ ﻗﻬﺮﺍﺋﻰ ﻭ ﺑﺎ&= #65267;ﺪ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65183;ﺎﻧﺸﻴﻨﻰ ﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨ&= #64403; ﭘﺴﺘﺘﺮﻯ ﺁﻣﺎ&#= 65193;ﻩ ﮐﻨﺪ،ﮐﻪ ﺧﻮﺩ &#= 65235;ﺮﺍ ﺭﺳﻴﺪﻥ ﻣﺮﺣﻠ&#= 65258;(ﮐﺎﻟﻰ ﻳﻮﮔﺎﻯ)ﻫﻨﺪﻯ &= #65165;ﻳﻦ ﻗﻮﻡ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﺴ= ﺄﻟﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﺠﺎﺩ ﻣﻮʋ= 65;ﺯﻧﻪ ﻭ ﺣﻔﻆ ﺗﻌﺎﺩﻝ = ﺩﺭ ﺑﻴﻦ ﻧﻴﺴﺖ. ﮐﻪ= ﺩﺭ ﻫﺴﺘﻰ ﻫﻴﭻ ﭼﻴ&= #65200;ﻯ ﻭ ﺩﺭﻫﺮ ﻋﺼﺮ ﻭ= ﺯﻣﺎﻧﻰ،ثاﺑ᥵= 4; ﻭ ﺭﺍﮐﺪ ﻭﻣﺘﻌ&= #65166;ﺩﻝ ﻧﻴﺴﺖ. ﻣﺎﺟﺰ ﺧ= ﺪﺍﻯ ﻣﻄﻠﻖ،ﻫﺴﺘﻰ = 579;اﺑﺘﻰ ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65268;ﻢ. ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺑ&= #65236;ﺮﺽ ﺩﺭ ﺍﺑﺪﻳّﺖ ﻭ &= #65169;ﻰ ﻧﻬﺎﻳﺖ،ﻣﺎ ﻧ= 5268;ﺰ ﻭﺑﻔﺮﺽ ﻣﺤﺎﻝ&#= 1548;ﺑﻤﺮﺣله اﻯ ﺍﺯﺁﻥ ﺗﮑﺎ&#= 65251;ﻞ ﺑﺮﺳﻴﻢ،ﮐﻪ ﺩ= 5267;ﮕﺮ ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﻧ= ﺒﻮﺩه باﺷﺪ. ﺁﻧﮕﺎه = 5252;ﻴﺘﻮﺍﻥ ﭼﻨﻴﻦ ﺣﺎﻟﻰ ﺭ&= #65165; ﺭﺳﻴﺪﻥ ﺑﺘﻌﺎ&#= 65193;ﻝ ﺑﻨﺎﻣﻴﻢ. ﺍﻳﻦ = ﺗﻌﺎﺩﻝ ﺑﻴﻦ ﺷﺮﻕ ﻭ ﻏﺮ= ﺏ،ﺍﮔﺮ ﻭﺍﻗﻌﻴّﺖ ﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﺪ،ﻫﻤﺎﻥ = 5251;ﺎﺩﻯ ﺷﺪﻥ،ﻳﺎ ﺩﺭﻫ= 5252;ﺎﻥ ﺧﻮﺩ ﺑﻮﺩﻥ، ﻭ &= #65235;ﮑﺮ ﺑﻴﻤﺎﺭ ﮔﻮﻧﻪ &= #65261; ﻏﻔﻠﺖ ﺍﺯ ﺗﮑﺎ&= #65251;ﻞ ﺍﺳﺖ. ﻭ ﺩﺭ ﻫﻴﭻ= ; ﺭﺷﺪ ﺣﻴﺎﺗﻰ ﺗﻌﺎﺩ&#= 65245; ﻭﺗﻮﻗّﻔﻰ ﻧﻴ= 5204;ﺖ. ﺣﺘﻰ ﺍﮔﺮ ﻣﺼﺮ&= #65233; ﺗﮑﺎﻣﻠﻰ ﻫﻢ ﻧ&= #65170;ﺎﺷﺪ . ﻳﻚ ﺗﻌﺎﺩﻝ ﺍﺳ= ;ﻤﺰﻯ ﺩﺭ ﺳﻠﻮﻙ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﺯ ﺣﺮﮐﺘﻰ ﺩﺭ ﺟﻬ&= #65174; ﻣﻌﮑﻮس ﺩﺍﺭﺩ= 548;ﻭ ﺑﻨﻴﺴﺘﻰ ﻭ ﻣﺮ&= #64402; ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮ&#= 65193;. ﮐﻪ ﺍﮔﺮ ﺑﺎﻟﺎ&= #65175;ﺮ ﻧﺮﻭﻳﻢ ﻧﺪﺍﻧ&#= 65204;ﺘﻪ ﭘﺎﺋﻴﻦ ﺗﺮ ﺩﺭ = ﻧﻮﻉ ﻣﻴﺮﻭﻳﻢ. ﺍﻟﺒ&= #65176;ﻪ ﺩﺭ ﺷﺨﺺ ﻋﺎﻗﻞ = ﮐﻪ ﺑﻔﮑﺮ ﻧﺠﺎﺕ ﺧ&= #65262;ﺩ ﻭﺟﺴﺘﻦ ﭼﻨﻴﻦ &= #65175;ﻌﺎﺩﻟﻰ،ﺁﻧʌ= 60;ﻢ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﻟ&= #65188;ظه اﻯ،ﺑﺮﺍﻯ ﺗث= 6;یت ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺳﺖ ﺗﺎ ﺳﻘﻮﻁ = ﻣﺠﺪﺩ ﻧﮑﻨﺪ. ﻭ ﺳﭙس ﻓ= ﻮﺭﺍ ﺣﺮﮐت ﺘﮑﺎﻣل= 40; ﻤﺠﺪﺩ ﺁﻧﻬﻢ ﺑﺎﺳﻠﻮ&#= 1705; اﻟﻬی اﺩﺍﻣﻪ A= 169;ﺪﻫﻴﻢ،ﺗﺎ ﺑﺮﺷﺪ ﺭﻭﺣی ﻮ&#= 65169;ﻌﺪﻯ ﺧﻮﺩ ﺑﺮﺳﻴﻢ . ﮐ= ;ﻪ ﻗﻄﻌﺎ ﺳﻄﺢ ﺗﻤ&= #65194;ﻥ ﺷﺨﺼﻰ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ ﻭ ﻋﻘﻠﻰ ﺧﻮﺩﺭ&= #65165; ﺍﺯ ﻗﻬﻘﺮﺍ،ﻭ &#= 65183;ﺎﻧﺸﻴﻦ ﺷﺪﻥ ﺍﺧﻠﺎﻕ ﻭ = ﻋﺎﺩﺍﺕ ﻭ ﺍﻓﮑﺎﺭ ﭘﺴﺖ = ﺗﺮ ﺷﺪﻩ ﻧﺠﺎﺕ ﺩﺍ&= #65193;ﻩ،ﻭ ﺑﺎ ﺗﺸﺒّﻪ ﺑﺎ&#= 65191;ﻠﺎﻕ ﺍﻟﻬﻰ ﻭ ﺍﻭﻟﻴ&= #65166;ﻯ ﺧﺪﺍ ﻓﺮﻫﻨﮓ ﺷ&= #65192;ﺼﻰ ﺧﻮﺩﺭﺍ ﺗﮑﺎﻣ&#= 1604; بدهیم ،ﮔﺮﭼﻪ= ﺗﺼﻮﺭ ﺷﻮﺩ، ﮐﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65235;ﺮﻫﻨﮓ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﮐ&= #65198;ﺩه اﻳﻢ. ﺩﺭﺣﺎﻟی= 705;ه ﺘﻨﻬﺎ ﺭﻧﮓ ﻭ ﺑ= ﻮﺋﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﺩﺭ = ﺣﺎﻓﻈﻪ ﮔﺬﺷﺘﻪ ﺧﻮﺩ ﻫ&= #65252;ﭽﻨﺎﻥ ﺣﻔﻆ ﮐﺮﺩه اﻳ= 605; ﻮﺩﺭ ﻣﺎﻫﻴّﺖ &#= 65235;ﺮﻫﻨﮓ،ﻭ ﺣﺘﻰ ﺭﻭﺡ ﻭ ﻣﻘ= ﺎﻡ ﺗﮑﺎﻣﻠﻰ،ﻭﻓA= 212;ﻞ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺎﻟﺎﺗﺮ، ﻭ ﺁﻥ ﭼﻨﺎﻧﻰ ﮐ= ﺮﺩه اﻳﻢ. ﺩﻳﮕﺮ ﺍﺯ = ﺍﻳﻦ ﭼﻨﻴﻨﻰ ﺧﻮﺩ ﻧ&= #65268;ﺰ،ﺟﺰ ﺁثاﺭﻯ ﺍﺯ ﺭﻧ= 4403; ﻭ ﺑﻮ ﺩﺭ ﺁﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺴﺖ. ﺍﻟﺒA= 176;ﻪ ﺍﮔﺮ ﺳﺎﻟﮑﻰ ﺩ&= #65267;ﺮﺗﺮ ﺑﻬﻮﺵ ﺑﻴﺎﻳﺪ&#= 1548;ﻭ ﺩﻳﺮﺗﺮ ﺑﺨﻮﺩ &= #65175;ﮑﺎﻧﻰ ﺑﺪﻫﺪ،ﺳﻠﻮﻙ = 5203;ﺨﺘﺘﺮﻯ ﺩﺭ ﺗﺰﮐیه اﺯ = 5251;ﺎﻫﻴّﺖ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺩ&= #65197;ﭘﻴﺶ ﺩﺍﺭﺩ. ﺍﻣﺎ ﺍﮔ= ﺮ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻋ&#= 65240;ﻞ ﻭ ﺍﺭﺍﺩﻩ ﻭﺣﻖ = ﺟﻮﺋﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ،ﺍﻳﻦ ﺳ= 5192;ﺘﻰ ﺭﺍﻩ ﻧﻴﺰ ﺧﻴﻠ&= #65264; ﺯﻭﺩ ﺟﺒﺮﺍﻥ ﺷ&= #65194;ﻧﻰ ﺧﻮﺍﻫﺪ ﺩﻳﺪ . ﺩ= ;ﺭ ﻣﺴﺎﺑﻘﻪ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺮﺍ&#= 65263; ﺷﻬﻮﺩ ﻗﺎﺋﻢ،= 5153;ﻧﮑﻪ ﺍﺳﺘﻌﺪﺍﺩ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﻘﻠﻰ ﭘﺬﻳﺮﺵ ﺣﻘﺎﻳ&#= 65238; ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻋ&= #65198;ﻓﺎﻧﻰ ﻭ ﺑﺎﻃﻨﻰ ﺟﺪﻳ&= #65194; ﻭ ﺑﺮﺗﺮ ﺭﺍ ﺩﺍ= ﺭﺩ ﭘﻴﺮﻭﺯ ﺍﺳﺖ. ﻧ= ﻪ ﺁﻧﮑﻪ ﻣﻴﻞ ﺑﺒ&= #65240;ﺎﻯ ﺩﺭ ﻃﻠﺴﻢ ﻋﻘﻞ = ﻓﻌﻠﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﺍﻳﻦ ﺑﻴﻤﺎ&= #65197;ﻯ ﺍﺳﺖ ﻧﻪ ﺍﺳﺘﻌ&= #65194;ﺍﺩﻯ ﻋﻘﻠﻰ. ﺑﺎﻳﺪ ﻧ= ﻴﺮﻭﻯ ﻋﺸﻖ ﻭﻃﻠﺐ ﺑﺘ&= #64401;ﺎﻣﻞ ﺑﺮﺗﺮ ﺩﺍﺷﺖ. ﺑ= ﻨﻈﺮ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺮ&= #65165;ﻯ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ &= #65239;ﻬﻘﺮﺍﻯ ﺭﻭﺡ ﺧﻮﺩ، ﻣﻌ&#= 65176;ﻘﺪﻧﺪ ﻋﻮﺍﻣﻠﻰ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ، ﮐﻪ ﺑﺮ&#= 65187;ﺴﺐ ﺍﺗﺤﺎﺩ ﺁﻧﻬﺎ &= #65199;ﺍﻳﺶ ﻧﻮ،ﻭﺣﺎﻝ ﺟﺪ= 5267;ﺪﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻣ= ﻴﺘﻮﺍﻥ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭ&= #65165; ﭼﻨﻴﻦ ﺗﺼﺤﻴﺢ &= #64400;ﺮﺩ،ﮐﻪ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﺍ&= #65199; ﻫﻤﺎﻥ ﺫﺍﺕ ﻭ ﺳ= ﻄﺢ ﻭ ﻣﻘﺎﻡ ﺗﮑﺎﻣ&= #65248;ﻰ ﻓﺮﺩ،ﻳﺎ ﻓﺼﻞ &#= 65197;ﺍﻳﺞ ﺟﺎﻣﻌﻪ ﺳﺮﭼﺸ&#= 65252;ﻪ ﻣﻴﮕﻴﺮﺩ. ﺍﮔﺮ = ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎﻯ ﻣﻨ&#= 65236;ﻰ، ﺑﺎ ﺍﺗﺤﺎﺩ ﻧﺎ&= #65251;ﻘﺪّس ﺧﻮﺩ،ﺍﻳﻦ ﺍﺗ= 5188;ﺎﺩ ﺭﺍ ﭘﻴﮕﻴﺮﻯ ﮐ&= #65256;ﻨﺪ،ﻗﻄﻌﺎ ﺷﺨﺺ ﻭ ﺟﺎﻣﻌﻪ = ﻗﺎﺩﺭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ، &#= 65251;ﻘﺎﻡ ﺧﻮﺩﺭﺍ ﺗﺼﺤﻴ&#= 65186; ﻭ ﺗﮑﻤﻴﻞ ﮐﺮﺩ&= #65257;،ﺑﺘﮑﺎﻣﻞ ﻭﺭﻭﺡ ﻭ ﻧﻔس ﺑ&= #65198;ﺗﺮ ﺑﺮﺳﺪ. ﻭ ﻟﺬﺍ ﮐ= ;ﺸﺘﺎﺭ ﺗﻤﺎﻣﻰ ﺍﻳﻦ ﻧ&= #65268;ﺮﻭﻫﺎﻯ ﻣﻨﻔﻰ،ﺑﺎ ﻋﻤ= 5246; ﺧﻮﺩﺩﺍﺭﻯ ﺳﺎ&#= 65247;ﻚ ﻟﺎﺯﻡ ﻣﻴﮕﺮﺩ&#= 65193;،ﺗﺎ ﺗﺰﮐﻴﻪ ﺩﺳﺖ ﺩ&= #65259;ﺪ. ﺍﻣﺎ ﺍﮔﺮ ﻋﻮﺍ&= #65251;ﻞ ﺭﻭﺍﻥ ﻓﺮﺩﻯ،= 5267;ﺎ ﻋﻮﺍﻣﻞ ﻭ ﻧﻴﺮ&= #65261;ﻫﺎﻯ ﻣﻘﺎﻡ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺭﺍﻳﺞ ﺟﺎمعه = 75;ﻯ،ﺑﺎﺗﺤﺎﺩ ﻧﺎﻣﻘﺪّس ﺧﻮA= 193; ﺍﺩﺍﻣﻪ ﺩﻫﻨﺪ &= #65255;ﻪ ﺗﻨﻬﺎ ﺗﮑﺎﻣﻠ&#= 65264; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ&#= 1548;ﻭﺣﺘﻰ ﺗﻮﻗّﻒ ﺩﺭ ﻣﻘ&#= 65166;ﻡ ﻧﻴﺰ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ . ﻭ ﺟﺰ ﺳﺮﻋﺖ ﮔ᥷= 8;ﻓﺘﻦ ﺩﺭ ﻗﻬﻘﺮﺍ،ﻧ= 5176;ﻴﺠﻪ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65235;ﺮﺩ ﻭﺟﺎﻣﻌﻪ ﻧﺪﺍ&#= 65197;ﺩ . ﻭ ﻟﺬﺍ ﺯﺍﻳﺶ ᥽= 5;ﻮ ﺍﺯ ﺍﻳﻦ ﺍﺗﺤﺎ&= #65193; ﻋﻮﺍﻣﻞ،ﻫﻤﺎA= 253; ﺯﺍﻳﺶ ﻭﺿﻊ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻭﻣﺎﺩﻯ ﺷﺪﻩ ﻭ = ﻋﻘﺐ ﺭﻓﺘﻪ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﻭ ﻧﻪ ﺍﺗﺤ= ;ﺎﺩ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #65169;ﺎ ﺧﺪﺍ. ﻭ ﺍﮔﺮ ﮔﻔ= ;ﺘﻪ ﺷﺪﻩ،ﺍﺗﺤﺎﺩ = 5165;ﻳﻦ ﻋﻮﺍﻣﻞ ﺑﻮﺩﻩ &= #64400;ﻪ باعث ﺭﻧﺴﺎﻧس= ; ﻫﺎﺋﻰ ﮐﻢ ﻭ ﺑﻴﺶ ﻣﻮﻓ= ﻖ ﺩﺭ ﺗﺎﺭﻳﺦ ﺷﺪ&= #65257; ﺍﺳﺖ. ﺍﻳﻦ ﺭﻧﺴ= ﺎﻧﺴﻬﺎ ﺩﺭﻭﺍﻗﻊ ﺳﺮﺍ&#= 65199;ﻳﺮ ﺷﺪﻥ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﺗﻤﺪﻧﻬﺎ ﻭ ﻓﺮ&= #65259;نگ های ﺟﻤﻌﻰ ﻭ ﻓ= 5198;ﺩﻯ ﺑﻮﺩه اﺳﺖ. ﻭ ﺑ&= #65204;ﻮﻯ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ &= #64344;ﻴﺶ ﺭﻓﺘﻪ. ﺑﺨﺼﻮﺹ = ﮐﻪ ﺭﻧﺴﺎﻧس ﻣﻌﺮ= 5261;ﻑ ﻏﺮﺏ،ﺑﻴﻨﺶ ﻋ= 5198;ﻓﺎﻧﻰ ﻳﻮﻧﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65239;ﺪﻳﻢ،ﻭ ﻋﺮﻓﺎﻥ ﮐﻢ ﻭﺑ&= #65268;ﺶ ﻧﻴﻤﻪ ﺟﺎﻥ ﻗﺮ&= #65261;ﻥ ﻭﺳﻄﻰ ﺭﺍ ﺑﻤﺎ&= #65193;ﻩ ﮔﺮﺍﺋﻰ ﻭ ﻋﻠﻢ = ﭘﺮﺳﺘﻰ ﺍﻣﺮﻭﺯ ﮐﺸﺎﻧ&#= 65194;. ﺍﻣﺮﻭﺯﻩ ﻧﺘﻴ&#= 65184;ﻪ ﺍﺧﻠﺎﻗﻰ ﻭ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭﺭﻭﺣﻰ ﭼﻨﻴﻦ &= #65197;ﻧﺴﺎﻧﺴﻰ ﺩﺭ ﺟﻬﺎﻥ،ﺑﺮ= 5165;ﻯ ﻫﻴﭻ ﮐس ﭘﻮﺷﻴ&#= 65194;ﻩ ﻧﻴﺴﺖ. ﺭﻧﺴﺎﻧ&= #1587; ﺑﺎﻳﺪ ﻋﺮﻓﺎﻧ&#= 65264;،ﻭﺩﺭ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﻓﺮﺩ = ﻭ ﺟﺎﻣﻌﻪ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ. ﮐﻪ ﺍﻳﻦ ﺭﻧﺴﺎ&= #65255;س ﻣثبت ، ﻫﻤﺎﻥ A= 175;ﺤﻮﻝ ﺩﺭ ﺍﻓﺮﺍﺩ ﺑﺮ&= #65165;ﻯ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻧﻬﺎﺋﻰ ﻗﺎﺋﻢ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﺗﺎ ﻭﺯنه اﻯ = 5251;ثبت ﺩﺭ ﺟﺎﻣﻌﻪ ﺧﻮ&= #65193; ﮔﺮﺩﻧﺪ. ﻭ ﺩﺭ ﺑ= ;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻭ ﺗﻌﻠﻴ&= #65250; ﺩﻳﮕﺮﺍﻥ،ﻧﻘ= 87; ﺳﺎﺯﻧﺪﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﭼﻨﻴﻦ ﺗﻤﺪﻥ = ﻭ ﻓﺮﻫﻨﮕﻰ ﺩﺭﻫ&#= 65198;ﺟﺎمعه اﻯ،ﺑﺎ ﺍﻓﺰﺍA= 267;ﺶ ﺍﻳﻨﮕﻮنه اﻓʋ= 98;ﺍﺩ ﻭﺍﺻل اﻟﻬﻰ ﻭ= 5255;ﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﺯ ﻧﻄﻔﻪ ﺟﺴﻤ&= #65166;ﻧﻰ ﺁﻧﻬﺎ،ﻭ ﺍﺯ ﻓ&#= 65212;ﻞ ﻧﻮﻋﻰ ﺟﺪﻳﺪ ﺟ&= #65166;ﻣﻌﻪ، ﺗﻤﺪﻥ ﺟﺪﻳﺪی &#= 64345;ﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭﺁﻧﻬ&= #65166; ﻧﻴﺰ ﻧﻄﻔﻪ ﺑﻌ&= #65194;ﻯ ﺍﻭﻟﻴﺎﻯ ﺑﻌﺪ&#= 65263; ﻭ ﺑﺮﺗﺮ ﺧﻮﺍﻫ&= #65256;ﺪ ﺑﻮﺩ. ﮐﻪ ﭘﻴﺮﻭ= ﺍﻧﺸﺎﻥ ﺩﺭ ﺳﻠﻮﻙ،ﺁﻥ &#= 65183;ﺎﻣﻌﻪ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺳﺮ ﻭ ﺳﺎﻣﺎﻧﻰ = ﺑﺪﻫﻨﺪ. ﻭ ﺑﺎﺯ ﻓﺮﻫﻨﮕ&= #65264; ﺟﺪﻳﺪ ﺟﺎﻯ ﻓﺮ&= #65259;ﻨﮓ ﻗﺪﻳﻢ ﺗﺮ ﺭﺍ ﺑ= ﮕﻴﺮﺩ. ﮐﻪ ﻧﻪ ﻓﻘﻂ ﺭﻧ= ﮓ ﻭ ﺑﻮ ﻭ ﻇﺎﻫﺮ ﺍ= ;ﺩﺑﻰ ﻭ ﻫﻨﺮﻯ ﻭ ﺳﻠﻴ= ﻘﻪ ﺭﻭﺍﻧﻰ ﻓﺮﻫﻨ&#= 64403; ﻗﺪﻳﻤﻰ ﺭﺍ ﺩﺍ&= #65197;ﺩ،ﻭ ﺑﺸﮑﻞ ﺣﻔﻆ ﺍﻣ&= #65256;ﻴّﺖ ﻣﻠّﻰ ﻭ ﺍﺟﺪﺍ&#= 65193;ﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ، &#= 65169;ﻠکه ﻔﺮﻫﻨﮓ ﺟﺪﻳﺪ&#= 65263; ﺟﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩ= ﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺑﺎ&= #65199; ﮐﺮﺩﻩ ﺍﺳﺖ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻧ= ﺴﺎﻧس هاﻯ ﮔﻮﻧﺎﮔﻮA= 253;،ﮐﻪ ﻧﻤﻮنه هاﻯ ﺟʋ= 66;ﻟﺐ ﺍﺯ ﺗﻐﻴﻴﺮﺍﺕ &= #65235;ﺮﻫﻨﮕﻰ ﻭﺗﻤﺪﻧّﻰ ﺩﺭ= 5183;ﻮﺍﻣﻊ ﺗﺎﺭﻳﺨﻰ ﺳﺮﺍ&#= 65229; ﺩﺍﺭﻳﻢ،ﻫﻤﻪ = 5267;ﮑﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ. ﺑﺮﺧ&= #65264; ﻣثبت ﻭ ﺩﺍﺭﺍA= 263; ﺣﺮﮐﺘﻰ ﺑﻴﺸﺘ&#= 65198;ﺑﺘﮑﺎﻣﻞ ﻭ ﺑﺎ ﺟﻬﺘﻰ ﺍﻟ= ﻬﻰ،ﻭ ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﺩ&= #65197; ﺟﻬﺖ ﻣﻨﻔﻰ ﻭ ﻗ= ﻬﻘﺮﺍﺋﻰ ﻭﻣﺎﺩﻯ ﺷﺪن هستند. ﮐﻪ ﻣﺮʋ= 93;ﻡ ﻋﻘﺐ ﺍﻓﺘﺎﺩﻩ &= #65153;ﻥ ﺟﻮﺍﻣﻊ،ﻭﻣﺤA= 240;ﻘﻴﻦ ﺗﺰﮐﻴﻪ ﻧﮑﺮﺩ&#= 1548;ﻋﺼﻮﺭ ﺑﻌﺪﻯ،ﺩﺭ ﺗﺤ= 5240;ﻴﻖ ﻋﻠﻤﻰ ﺧﻮﺩ، ﺁ&#= 65255;ﺮﺍ ﺑﻐﻠﻂ ﺳﺘﺎﻳﺶ &= #64400;ﺮﺩه اﻧﺪ،ﻭﻣثبت ﺩ= ;ﺍﻧﺴته اﻧﺪ. ﺩﺭﺣﺎﻟﻴ&#= 64401;ﻪ ﺑﺎﻳﺪ ﺯﻣﺎﻧﻰ &= #65193;ﻳﮕﺮ ﺑﮕﺬﺭﺩ،ﺗﺎ ﺁ= 579;اﺭ ﻣﻨﻔﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻳ= ;ﻦ ﺗﻤﺪﻧﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭﻣ&#= 65166;ﺩﻯ ﺷﺪﻩ،ﮐﻪ ﺟﺎﻯ &#= 65175;ﻤﺪﻥ ﻗﺒﻠﻰ ﺭﺍ ﮔﺮﻓ&= #65176;ﻪ، ﻣﻌﺎﻳﺒﺸﺎﻥ ﺁ&#= 65207;ﮑﺎﺭ ﻭ ﺭﺳﻮﺍ ﺷﻮﺩ. ﺭ= ;ﻧﺴﺎﻧس ﺩﺭ ﻗﺮﻥ ﻧﻬﻢ ﺍ= ﺭﻭﭘﺎ،ﻭ ﺭﻧﺴﺎﻧس ﺑﺰﺭ= 4402; ﻗﺮﻥ ﺷﺎﻧﺰﺩﻫ&#= 65250; ﺍﺭﻭﭘﺎ،ﻭﺣﺘA= 264; ﺭﻧﺴﺎﻧس ﻋﺼﺮ &#= 65175;ﺮﺟﻤﻪ ﺁثاﺭ ﻓﻠﺴﻔﻰ = 5261;ﻣﻨﻄﻘﻰ ﺍﺳﻠﺎﻣﻰ ﺑﻠﺎ&#= 65175;ﻴﻦ ﺩﺭ ﻗﺮﻥ ﺩﻭﺍﺯ&= #65193;ﻫﻢ،ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﻣ&= #65208;ﻬﻮﺭ ﻭ ﺑﻐﻠﻂ ﻣثبت = 5251;ﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻫﺮﮐﺪﺍﻡ ﻣ&= #65166;ﺩﻩ ﮔﺮﺍﺋﻰ،ﻭ ﺍﻧ= 5188;ﺮﺍﻓﻰ ﺍﺯ ﺗﮑﺎﻣﻞ،ﻭ= 5203;ﻘﻮﻃﻰ ﺑﻴﺸﺘﺮ ﺩﺭﺗﻤ&#= 65194;ن ﻤﻌﻨﻮﻯ ﻗﺪﻳﻢ &= #65231;ﺮﺏ ﺩﺭﻳﻮﻧﺎﻥ ﻭ ﺍ&= #65267;ﺘﺎﻟﻴﺎ ﺭﺍ ﺳﺒﺐ ﺷﺪه ا&#= 65255;ﺪ. ﺍﻣﺎ ﺭﻧﺴﺎﻧس &#= 65193;ﻳﻦ ﻫﻨﺪﻭ،ﺑﻮﺳﻴA= 248;ﻪ ﺷﺎﻧﮑﺎﺭﺍ ﻳﺎ &= #65197;ﻧﺴﺎﻧس ﺗﺮﺟﻤﻪ ﺁثاﺭ = 5169;ﻮﺩﺍﺋﻰ ﻣﺎﻫﺎﻳﺎﻧﺎ،A= 261; ﻳﺎ ﺭﻧﺴﺎﻧس ﻮ &= #65175;ﺮﺟﻤﻪ ﺁثاﺭ ﮐﻠﺎﺳﻴA= 242; ﺳﺎﻧﺴﮑﺮﻳﺖ ﺑ&#= 65200;ﺑﺎﻥ ﻓﺎﺭﺳﻰ ﺩﺭ ﻗﺮ&= #65253; ﺷﺎﻧﺰﺩﻫﻢ،ﻭ = 576;ا ﻣﺠﺎﻫﺪﺍﺕ ﺍﮐ&#= 65170;ﺮ ﺷﺎﻩ ﻭ ﺩﺍﺭﺍ ﺷ= ﮑﻮﻩ ﻭﻟﻴﻌﻬﺪ ﻋﺎﺭ&#= 65233; ﺷﺎﻩ ﺟﻬﺎﻥ ﺍﻗ&= #65194;ﺍﻣﺎﺕ ﻣثبت ﺩﺭ ﺭﺍﻩ = 5175;ﺤﻮل ﻔﺮﻫﻨﮓ ﺟﺎﻣﻌ&#= 65258; ﺑﺴﻮﻯ ﺧﺪﺍ ﻭ ﺣ= ﻘﻴﻘﺖ ﻭ ﺗﮑﺎﻣﻞ ﺑﻮﺩ&= #65257;،ﮔﺮﭼﻪ ﺗﺄثیر ﭼﻨﺪﺍʌ= 55;ﻰ ﻧﮑﺮﺩ، ﻭ ﻧﺎﺭ&#= 65203;ﺎ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻇﻬﻮﺭ ﻫﺮ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸ&= #65198;،ﻭﺍﻭﻟﻴﺎ ﻫﺪﻑ ﺍﻭﻝ ﺁﻧﻬ&= #65166;،ﺍﺣﻴﺎﻯ ﻓﺮﻫﻨﮓ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﺍﻟﻬ&= #65264; ﺩﺍﺷته اﻧﺪ، ʄ= 00;ﻪ ﻫﺮ ﭼﻨﺪ ﻗﺮﻥ ﻳ= ﻚ ﺑﺎﺭ ﺍﻳﻦ ﻓﺮﻫ&= #65256;ﮓ ﺑﮑﻠّﻰ ﺑﻔﺮﺍ= 5251;ﻮﺷﻰ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻧﺤﺮﺍف &= #65252;ﻴﺮﻓﺘﻪ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻋﺼ= ;ﺮ ﻣﺎ ﺑﻌﺪ ﺍﺯ ﻣﺤ= ﻤﺪ، ﭘﻴﺎﻣﺒﺮﻯ ﺑﺸ&#= 65198;ﻯ ﺑﻮﺩﻩ ﻭ ﻧﻪ ﻓﻮ= ﻕ ﺑﺸﺮﻯ ﺩﺭ ﺁﻳﻨ&= #65194;ﮔﺎن اﻟﻬﻰ ﺁﺧﺮﺍﻟ= 5200;ﻣﺎﻥ چه کسی ﺧﻮﺍﻫ᥷= 4; ﺑﻮﺩ. ﺍﺣﻴﺎﻯ ﺍﻳﻦ ﺳ&= #65256;ّﺖ ﭘس ﺍﺯ ﻣﺤﻤﺪ ﺑ&= #65262;ﺳﻴﻠﻪ ﺍﻭﻟﻴﺎﻯ ﺑﺰﺭ&#= 64402; ﻫﺮ ﻗﺮﻥ،ﻭﻣﺠ= 5194;ﺩ ﺩﻳﻦ ﻫﺮ ﻋﺼﺮ،&#= 65193;ﺭﺩﻭﺭﻩ ﻣﺤﻤﺪﻯ ﺍﺩﺍﻣ&#= 65258; ﺩﺍﺭﺩ. ﻭ ﻃﻰ ﺍﻧ= ;ﻘﻠﺎﺑﺎﺗﻰ ﺩﺭ ﺍﻳﻦ ﺗﻤﺪﻥ = ﻫﺎ،ﮐﻪ ﺑﻘﻴﻤﺖ ﺟﺎﻥ ﺍ&= #65261;ﻟﻴﺎ ﺗﻤﺎﻡ ﻣﻴﺸﺪﻩ&#= 1548;ﻭﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﻭ ﻣﻴﺂﻳ&= #65194;. ﻭ ﻓﺮﻫﻨﮓ ﺳﻨّ&#= 65176;ﻰ ﺍﻟﻬﻰ ﻭ ﺍﺟﺪﺍ&= #65193;ﻯ ﺁﺭﻳﺎﺋﻰ ﺭﺍ ﺣ&= #65236;ﻆ ﮐﺮﺩﻩ ﻭ ﻣﻴﮑﻨ&= #65194; ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺁ&= #65191;ﺮ ﺍﻟﺰﻣﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﺍﺯ ﺃﻧﺒﻴﺎﻯ ﺑﻨﻰ &= #65165;ﺳﺮﺍﺋﻴﻞ ﻧﻴﺰ ﺍﺷﺮﻑ ﻫﺴ&= #65176;ﻨﺪ. ﻣﺴﺌﻮﻟﻴن ﺴﻨ= 617;ﺘﻰ، ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65235;ﺮﻫﻨﮓ ﺟﺪﻳﺪﻯ،ﻭﻟﻮ = 5255;ﺎﺷﻨﺎﺧﺘﻪ بوﺟﻮﺩ ﺁﻭﺭﻧA= 194;. ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ &= #65175;ﺤﻮﻟّﻰ ﮐﻪ ﻧﺒﻮﺕ ﻣﺤﻤ&= #65194;ﻯ،ﺩﺭ ﺳﻠﻮﻙ ﺗﻤﺪﻥ ﻗ&= #65198;ﻳﺶ،ﮐﻪ ﺁﺭﻳﺎﺋﻴﺎﻥ ﻣ&#= 65260;ﺎﺟﺮ ﺍﺯ ﻋﺼﺮﺳﺎﺳﺎ&#= 65255;ﻰ ﺑﻮﺩﻧﺪ ﺩﺭ 15 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻗﺮﻥ ﭘ&= #65268;ﺶ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ. = ﻭ ﻋﺼﺮ ﺭﻭﻧﻖ ﺍﺳ&= #65248;ﺎﻣﻰ ﻗﺮﻭﻥ ﺑﻌﺪﻯ ﺁ&= #65253;، ﻳﻚ ﻣﻈﻬﺮ ﻧﺴﺒ&= #65176;ﺎ ﻣﺎﺩﻯ ﺷﺪﻩ ﺁﻥ = ﺑﻮﺩ . ﺍﻣﺎ ﺍﺭﺯﺵ ﺍﻳ= ;ﻦ ﻧﺒﻮﺕ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ، ﺑﺮﺍﻯ &#= 65203;ﺎﻟﮑﺎﻥ ﺑﻬ</span><span lang=3DAR-SA>ﺘﺮ ﻭﻋ= ﺎﻟﻴﺘﺮ ﻭ ﺁﺳﺎﻧﺘﺮ ﻭ ﻋ= ﻘﻠﻴﺘﺮ،ﺑﻨﺎA= 249;(ﺭﻭﺵ ﺳﻠﻮﻙ ﺷﻬﻮﺩﻯ &= #65251;ﺤﻤﺪﻯ) ﻧﻤﺎﻳﺎﻥ ﮔﺮﺩ&#= 65267;ﺪﻩ ﺍﺳﺖ. ﺭﻭﺷﻰ ﮐﻪ= ﺗﻨﻬﺎ ﺭﺍﻩ ﺭﺳﺎﻧﺪﻥ &= #65203;ﺎﻟﻚ ﻭﺍﻗﻌﻰ ﺑﻤﻘﺎ&#= 65249; ﺷﻬﻮﺩﻯ ﻗﺎﺋﻢ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﻭ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻧﻰ،ﺳﻤA= 170;ﻮﻝ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ &= #65219;ﺮﻳﻘﺖ ﺳﻠﻮﻙ ﻓوﻕ ﺑﺸ&#= 65198;ﻯ ﺩﺭ ﺁﺧﺮ ﺍﻟﺰﻣ&= #65166;ﻥ ﺑﺸﺮﻯ ﻭ ﻣﺤﻤﺪ&= #65263; ﺍﺳﺖ. ﺑﻘﻴﻪ ﺳﺎ= ﻟﮑﺎﻥ ﺍﺩﻳﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﻳﮕﺮ،ﺿﻤﻦ ﺣﻘّﺎﻧﻴّﺖ ﻫA= 252;ﻪ ﺁﻧﻬﺎ، ﻫﺮﮔﺰ &#= 1576;یش اﺯ ﺷﻬﻮﺩ ﻣﺮﺗ&#= 65216;ﻮﻯ،ﻳﺎ ﺻﻮﺭﺕ ﻣﺴﻴﺢ ﺑ&= #65166;ﻟﺎﺗﺮ ﻧﺨﻮﺍﻫﻨﺪ ﺭﻓ&#= 65174;. ﻫﻤﺎﻥ ﺭﻭﺵ ﺷﻬ&= #65262;ﺩﻯ ﻣﺤﻤﺪﻯ. ﻣﺮﺣﻠ&= #65258; ﭼﻬﺎﺭﻡ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﺪ. ﺯﻳﺮﺍ = ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ ﻭ ﻋﻘ&= #65268;ﺪه اﻯ ﺑﻤﺼﻄﻔﻰ ﻭ &= #65251;ﻬﺪﻯ ﻧﺪﺍﺭﻧﺪ. ﮐﺎﺭ = ﺭﻧﺴﺎﻧﻬﺎﻯ ﻫﻨﺪﻯ ﻭ ﭼﻴﻨﻰ&= #1548;ﻭ ﻫﺪﻑ ﺗﻤﺎﻣﻰ ﺍ&= #65255;ﺒﻴﺎﻯ ﺍﻟﻬﻰ،ﺍﻧﺘﻘA= 166;ﻝ ﻭ ﺗﺠﺪﻳﺪ ﺳﻨّ&#= 65174; ﻗﺪﻳﻤﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ،ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺑﻨﺴﻠﻬ&#= 65166;ﻯ ﺟﺪﻳﺪ ﺍﻧﺴﺎﻧ&#= 65264;،ﻭ ﺻﺎﺣﺐ ﻓﺼﻮﻝ ﻧ&= #65262;ﻋﻰ ﻧﺴﺒﺘﺎ ﺑﺮﺗﺮ &= #65165;ﺯ ﮔﺬﺷﺘﻪ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﺍﻭﻟﻴﺎﻯ ﺍﻣﺮ&#= 65261;ﺯ ﻧﻴﺰ ﮐﺴﺎﻧﻰ ﻫ&= #65204;ﺘﻨﺪ،ﮐﻪ ﻫﻤﻴﻦ ﺳﻨّﺖ ﻣ&#= 65188;ﻤﺪﻯ ﺭﺍ ﺑﻨﺴﻞ ﻫﺎﻯ = ﺑﻌﺪﻯ ﻣﻴﺴﭙﺮﻧﺪ. ﺗﺎ = ﺑﻌﺼﺮ ﻭ ﻇﻬﻮﺭ ﻗﺎﺋﻢ&= #1548;ﻭ ﻣﺒﺪﺃ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺮﺳﺪ. ﺗ= ﺎ ﺁﻧﻬﺎ ﭼﮕﻮﻧﻪ &= #65165;ﻳﻦ ﺍﻣﺎﻧﺖ ﺍﻟﻬﻰ &= #65197;ﺍ ﺑﻤﺮﺍﺗﺐ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺧﻮﺩ،ﺭﻭﺍﺝ ﻭ &#= 65175;ﻌﻤﻴﻢ ﺑﺪﻫﻨﺪ. ﻭ ﺑﻘﺎ= ﻳﺎﻯ ﺑﺸﺮﻯ ﺩﺭﺁﻥ ﺯ&= #65251;ﺎﻥ،ﭼﻮﻥ ﺑﻘﺎﻳﺎﻯ ﺍﻧﻮ&#= 65165;ﻉ ﺣﻴﻮﺍﻧﻰ ﺩﻳﮕ&#= 65198;،ﺗﺤﺖ ﺍﻟﺸﻌﺎﻉ ﺑﺸﺮ &= #65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﻧﺪ. ﻭ ﺑ= ﺎ ﺗﻤﺪﻥ ﺑﺸﺮﻯ ﮐ&= #65258; ﺑﺎ ﻣﻘﺎﻳﺴﻪ ﺑ&= #65166; ﺗﻤﺪﻥ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺁﻥ ﺁﺧﺮ ﺍﻟﺰﻣ&= #65166;ﻧﻴﺎﻥ،ﭼﻮﻥ ﺗﻤﺪﻥ ﻣﻴﺎﻥ ﺟ&= #65256;ﮕﻠﻬﺎ ﻭ ﺑﺪﺍﺋﻴﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻫﻴﭻ ﻗﺪﺭ= ﺗﻰ ﺑﺮﺍﻯ ﻣﻘﺎﻭﻣ&#= 65174; ﻧﺪﺍﺭﻧﺪ. ﻭﻫﻴ&= #64379; ﺗﻮﺍﻧﺎﺋﻰ ﺑﺮ&#= 65165;ﻯ ﺗﻘﻠﻴﺪ ﺁﻥ ﻓﻮ&= #65237; ﺑﺸﺮی آﻧﺮﺍ ﻧ= 5194;ﺍﺭﺩ. ﻭﺍﺯ ﻫمه ﺠﺎ ﻣ&#= 65166;ﻧﺪﻩ،ﻭﺍﻗﻌᥴ= 6; ﺍﺳﻴﺮﺟﻬﻨّﻤA= 264; ﺑﺮﺯﺧﻰ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭﻟﻰ ﺍﮔﺮ ﻣﺎ ﺍﻣﺮﻭ&= #65199; ﺧﻮﺩﺭﺍ ﺑﺨﻴﻞ &= #1705;اروان ﺷﺎﻫﺪﺍﻥ ﻗﺎﺋ&#= 65250; ﺑﺮﺳﺎﻧﻴﻢ،ﺍA= 199; ﭼﻨﻴﻦ ﺟﻬﻨّﻢ &#= 65261; ﺑﺮﺯﺧﻰ ﻣﻌﺎﻑ &= #65191;ﻮﺍﻫﻴﻢ ﺑﻮﺩ. ﻣﻦ ﺗﺼﻮﺭ= ﻧﻤﻰ ﮐﻨﻢ ﮐﻪ ﺑﺮﺧﻮ&= #65197;ﺩ ﺗﻤﺪﻧّﻰ ﺳﻨّA= 176;ﻰ، ﺑﺎ ﺗﻤﺪﻧّﻰ ﻣ&#= 65260;ﺎﺟﻢ،ﻣﻮﺟﺐ ﭘﻴﺪﺍﻳﺶ ﺗﻤﺪ&#= 65255;ّﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ثالث ﺑﺮﺗﺮ&= #1548;ﻭ ﺳﻨﺘﺰﻯ ﺟﺪﻳﺪ &= #64404;ﺮﺩﺩ ﺑﻠﮑﻪ ﻃﺒﻴﻌﺘ&#= 65166; ﻫﻤﻪ ﻳﮑﺪﻳﮕﺮ &= #65197;ﺍ ﻟﮕﺪ ﻣﺎﻝ ﻭ ﺗﺼ= ﻔﻴﻪ ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5199;ﻣﻴﻨﻪ ﺗﺮﻭﻳﺞ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﺟﺪﻳﺪ ﺍﻭﻟﻴﺎ&#= 1548;ﻭ ﺗﻤﺪﻧﻰ ﻭ ﻣﺪﻳ&= #65256;ﻪ ﻓﺎﺿله اﻳﻦ ﺍA= 261;ﻟﻴﺎ،ﺑﻤﺮﻭﺭ ﺭﻭﺍﺝ ﻳﺎﺑﻨﺪ. = ﮐﻪ( ﻟﻮﻟﺎ ﺩﻓﻊ الله ﺍﻟﻨﺎس ᥴ= 9;ﻌﻀﻬﻢ ﺑﺒﻌﺾ ﻟﻔﺴﺪﺕ &= #65165;ﻟﺄﺭﺽ) ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ .= </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻧ= ﺴﺎﻧس ﮐﺎﺭﻭﻟﻨﮋﻯ،A= 169;ﻮﺳﻴﻠﻪ ﺟﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﮑﻮﺗ= ;ﻮس ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﺃ&= #65255;ﺪﻳﺸﻪ ﻋﺮﻓﺎﻧﻰ ﻧﻮ ﺍ&= #65235;ﻠﺎﻃﻮﻧﻰ ﺑﺎ ﺩﻳﺎﻧﺖ ﻣﺴ&= #65268;ﺤﻰ ﺑﻮﺩ. ﺑﻤﻌﻨﻰ ﺩ= ﻳﮕﺮ،ﺍﻧﺤﺮﺍA= 233; ﻣﺎﺩﻯ ﻣﺴﻴﺤﻴ&#= 1617;ﺖ،ﮐﻪ ﺑﮑﻠّﻰ ﺍﺯ ﺧﻂ &= #65227;ﺮﻓﺎﻥ ﻭ ﺳﻠﻮﻙ ﺟﺪﺍ ﺷ= ﺪﻩ،ﺑﺎ ﺍﻳﻦ ﺭﻧﺴﺎﻧس &#= 65165;ﺻﻠﺎﺣی ﺒﺠﺎﺋﻰ ﻧﺮﺳﻴ&#= 65194;. ﺗﺎ ﺑﺎﻟﺄﺧﺮﻩ&#= 65191;ﺪﺍﻭﻧﺪ ﺑﺎ ﺩﻳﺎﻧﺖ ﻭﻧ&= #65260;ﻀﺖ ﻣﺤﻤﺪﻯ،ﺑﺮﺍA= 263; ﺍﻋﺎﺩﻩ ﻋﺮﻓﺎ&#= 65253; ﻭ ﺳﻠﻮﻙ ﻋﻴﺴﻮ&= #65263; ﺍﻗﺪﺍﻡ ﮐﺮﺩ. ﺭ= ﻧﺴﺎﻧﺶ ﮐﺎﺭﻭﻟﻨﮋﻯ ﺍ&#= 65197;ﻭﭘﺎ ﺟﺰ ﺧﻠﻂ ﻣﺒﺎﺣ&= #1579; ﮐﺎﺭﻯ ﻧﮑﺮﺩ. ﻭ= ﺑﺠﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺪﻥ ﻣ&= #65204;ﻴﺤﻴّﺖ ﺧﺮﺍﻓﺎﺗﻰ ﺷﺪ. = ﻫﻤﻴن اﺻﻠﺎﺣﺎﺕ ﺩﻳ= 606;ی ﻨﻴﺰ ﺩﺭ ﺍﺳﻠﺎ&= #65249; ﻣﮑﺮﺭﺍ ﺻﻮﺭﺕ &= #64404;ﺮﻓﺖ. ﻭﻟﻰ ﺑﺮﺍﻯ ﻧﺠ&= #65166;ﺕ ﺁﻥ،ﺍﺯ ﺭﺳﻤﻰ &#= 65207;ﺪﻥ ﻭ ﻣﺎﺩﻩ ﮔﺮﺍﺋ&= #65264; ﻭ ﺧﺮﺍﻓﺎﺗﻰ ﺷ&= #65194;ﻥ ﺟﻠﻮﮔﻴﺮﻯ ﻧﮑ&#= 65198;ﺩ. ﺑﻨﻈﺮ ﻣﻦ ﺗﻨﻬ&= #65166; ﺑﺎﺯﮔﺸﺖ ﺑﺮﻭ&#= 65205; ﺳﻠﻮﮐﻰ،ﻭ ﺩﻳ= 5254; ﺣﻨﻴﻒ ﺳﻨّﺘﻰ= 548;ﻫﻤﺎﻥ ﺑﺎﺯﮔﺸﺖ ﻓﺮﺩ &= #65169;ﻮﻟﺎﻳﺖﻋﻠﻰ= 17; ﺑﺮﺍﻯ ﻣﺴﻠﻤﺎ&#= 65255;ﺎﻥ ﺍﺳﺖ. ﻳﺎ ﻫﺮ ﻭل= یّ الهی ﺰﻧﺪﻩ ﺑʌ= 52;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎ&#= 65247;ب ﻠﻘﺎی اﻟﻬﻰ. ﺯ&#= 65267;ﺮﺍ ﺗﻨﻬﺎ ﺷﺎﺧﻪ ﻋ&= #65198;ﻓﺎﻧﻰ ﺍﺳﻠﺎﻡ ﺍﻳﻦ ﻭ&= #65247;ﺎﻳﺖ ﻋﻠﻮﻯ ﻭﻣﻨﺼﻮ&#= 65167; ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ &= #64400;ﻪ ﺩﺭ ﭘﻴﮕﻴﺮﻯ ﺳ&= #65248;ﻮﮐﻰ ﺍﻣﺎﻣﺎﻥ ، ﮔﺮ&#= 64380;ﻪ ﺑﺨﻠﺎﻓﺖ ﺳﻴﺎ&#= 65203;ﻰ ﻫﻢ ﻧﺮﺳﻴﺪﻧﺪ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺗﺎ ﺍﻣﺮﻭﺯ ﻫ= ﻤﻴﻦ ﻭﻟﺎﻳﺖ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﻋﻠﻮ&= #65263; ﺍﺳﺖ،ﮐﻪ ﺳﺮﭼ= 5208;ﻤﻪ ﻇﻬﻮﺭ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﺭﻭﺵ = ﺷﻬﻮﺩﻯ ﻣﺤﻤﺪﻯ ﺍﺳﺖ. ﺍ= ﺯﺍﻳﻦ ﺳﺮﭼﺸﻤﻪ ﻭﻣﺒ&#= 65194;ﺃ ﻃﺮﻳﻘﺖ ﺍﻟﻬﻰ &= #65183;ﺪﻳﺪﻯ ﺍﺳﺖ . ﮐﻪ ﺩﺭ ﺁ᥷= 1;ﺮ ﺍﻟﺰﻣﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭﻣﻬﺪﻳﻬﺎﻯ ﻣ&#= 65262;ﻋﻮﺩ ﺩﻳﮕﺮی اﺯ ﺁﻥ &#= 64344;ﻴﺪﺍ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭﺩ= ﮔﺮﮔﻮﻧﻰ ﻣﻨﺎﺳﺐ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺩ. ﻭﺩﻭﺭﻩ ﺗ= ﺎﺭﻳﺨﻰ ﻣﺤﻤﺪﻯ،ﺑﺎ ﺍ= 5267;ﻦ ﻇﻬﻮﺭ ﻣﻬﺪﻯ ﻣ&= #65192;ﺘﻮﻣﻪ ﺧﻮﺍﻫﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﺪ. ﻭﻋﺼﺮﺟﺪﻳﺪ ﻓ&#= 65262;ﻕ ﺑﺸﺮی آﻏﺎﺯ ﺧ= 5262;ﺍﻫﺪ ﮔﺮﺩﻳﺪ. ﺯﻳﺮﺍ = ﺑﺮﺗﺮﻫﺎ ﺍﺯ ﺑﺮﺗﺮﻳﻦ ﻇ&= #65166;ﻫﺮ ﻣﻴﮕﺮﺩند. ﺍﻣ= 5166; ﻋﻤﻞ ﮐﺎﺭﻭﻟﻨ&#= 64395;ﻯ،ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﺗﻠﺎﺷﻬ&#= 65166;ﻯ ﺑﻌﺪﻯ ﺍﺳﻠﺎﻡ&#= 1548; ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴ&#= 65194;ﻥ ﻣﺴﻴﺤﺖ ﺑﻔﮑﺮ &= #65267;ﻮﻧﺎﻧﻰ،ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧﻰ ﺑ&#= 65262;ﺩ،ﻭﻧﻪ ﻣﺴﻴﺤﻰ ﻭ ﺳﻠﻮ&= #64400;ﻰ ﮐﺮﺩﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﮑ= ;ﺮ ﻳﻮﻧﺎﻧﻰ. ﻭ ﻧﻮ ﺍﻓﻠﺎﻃﻮ&= #65255;ﻰ ﻓﻠﺴﻔﻰ ﻭﻣﺎﺩ&#= 65263; ﺷﺪﻩ . ﻭ ﻫﺮ ﺩﻭ ʋ= 75;ﻤﺪﻥ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻓﺮﻫﻨﮕﻬ&= #65166;ﻯ ﻣﺎﺩﻯ ﺷﺪﻩ ﻗﺪ&= #65267;ﻤﻰ ﻭﻣﻨﻄﻘﻰ ﺷﺪﻩ&#= 1548; ﺧﺎﺭﺝ ﺍﺯ ﺭﺍﻩ = ﻋﺮﻓﺎﻥ ﻗﺪﻳﻢ ﺳﻘﺮﺍﻃ&#= 65264; ﻭ ﺧﻮﺩ ﻣﺴﻴﺤﻴ&= #1617;ﺖ ﮐﻠﻴﺴﺎ،ﺍﺯ ﻫ= 5194;ﻑ ﺳﻠﻮﮐﻰ ﻋﻴﺴﻰ &= #65193;ﻭﺭﺗﺮ ﮔﺮﺩﻳﺪ. ﺣﻖ ﺍﻳ= ﻦ ﺑﻮﺩ،ﮐﻪ ﻫﺮ ﺩ&#= 65261; ﺭﺍ ﻣﺴﻴﺤﻴّﺖ &#= 65261;ﺍﻗﻌﻰ ﻳﺎ ﺳﻠﻮﮐﻰ ﻋﻴ&= #65204;ﻰ ﺑﻦ ﻣﺮﻳﻢ ﺑﺎﺯ = ﻣﻰ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ. &= #1606;ه اﻳﻨﮑﻪ ﻣﺴﻴﺤ= 5268;ّﺖ ﺭﺍ ﻳﻮﻧﺎﻧﻰ ک&#= 1606;ند، ﻳﺎ ﻓﻠﺴﻔﻪ ﻳﻮ&= #65255;ﺎﻧﻰ ﺭﺍ ﺗﻮﺑﻪ ﺑﺪﻫ&= #65256;ﺪ . ﭼﻮﻥ ﺍﻳﻦ ﮐﺎﺭ= ;ﻫﺎ ﻣﺤﺎﻝ، ﻭ ﻫﺮ ﺩ&= #65261; ﺭﺍﻩ ﺯﻭﺍﻝ ﻭ ﺳ= ﻘﻮﻁ ﺩﺭ ﭘﻴﺶ ﺩﺍﺷﺘ&= #65256;ﺪ. ﻭ ﻫﺮ ﺩﻭ ﻣﻨﺤﺮ= ﻑ ﮔﺮﺩﻳﺪه ﺒﻮﺩ= 5255;ﺪ ﻫﻢ ﻧﻮ ﺍﻓﻠﺎﻃ&= #65262;ﻧﻰ ﻭﻫﻢ ﻣﺴﻴﺤﻴّ= 5174;. ﻭ ﻟﺬﺍ ﺗﻠﺎﺵ ﮐ= ﺎﺭﻭﻟﻨﮋﻯ ﺑﺮﺍﻯ ﺍﺣﻴﺎﻯ &= #65251;ﺴﻴﺤﻴّﺖ ﺗﻠﺎﺷﻰ ﻧﺎ ﻣﻮ&= #65235;ﻖ ﺑﻮﺩ. ﻫﺮ ﺩﻭ ﻣﻴ= ;ﺒﺎﻳﺴﺖ ﺑﺴﻨّﺖ ﺍﻟﻬﻰ &#= 65261; ﺗﺎﺭﻳﺨی ﺃﺯﻟ= 5264; ﺑﺎﺯﻣﻴﮕﺸﺘﻨ= 5194;. ﺗﻨﻬﺎ ﺗﻠﺎﺵ ﺗ&= #65166;ﺭﻳﺨﻰ، ﻭﺧﻮﺩ ﻧﻴﺰ ﮐﻤ&= #65242; ﺑﻤﺎﺩﻯ ﺷﺪﻥ ﻫ&= #65198; ﺩﻭ ﺑﻮﺩ . ﮐﻠﻴﺴ= ;ﺎﻯ ﻣﺴﻴﺤﻰ ﺩﺭ ﺍﻳ&= #65254; ﺭﻧﺴﺎﻧس ﺑﺠﺎ= 5263; ﺑﺎﺯﮔﺸﺖ ﺑﺮﺍ&#= 65257; ﺳﻘﺮﺍﻁ ﻭ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﭘﻴﺮﻭ ﺍﺭﺳﻄﻮ &= #65207;ﺎﮔﺮﺩﻣﺎﺩﻯ ﮔﺮﺍﻯ ﺍﻓﻠﺎﻃ&#= 65262;ﻥ ﺍﻓﺘﺎﺩﻧﺪ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺍﺭﺳﻄﻮ ﮐﺎﻣﻠ&#= 65166; ﺑﻌﮑس ﺭﺍﻩ ﺳﻘ&#= 65198;ﺍﻁ ﺑﻮﺩ. ﺑﺎ ﺍﻳﻦ ﺗ= ;ﻠﺎﺵ ﺍﻓﻠﺎﻃﻮﻥ ﻭ ﺍ&= #65235;ﻠﻮﻃﻴﻦ ﺑﻴﺸﺘﺮ ﺍﻳﺪﺁ&#= 65247;ﻴﺴﺖ ﺷﺪﻧﺪ،ﺗﺎ ﺭﺋ= 5166;ﻟﻴﺴﺖ. ﺧﻠﺎﺻﻪ ﺍﻳﻦ ﺁ&= #65205; ﺷﻠّﻪ ﻗﻠﻢ ﮐﺎ&#= 65197;،ﻭ ﺩﺳﺖ ﮐﺎﺭﻳﻬﺎ&#= 65263; ﺑﻴﺸﺘﺮ ﺁﺷﻔﺘ&#= 64405;ﻰ ﺍﻳﺠﺎﺩ ﮐﺮﺩ. ﻫ= ﺮﮔﺰ ﻣﺤﻘﻘﻴﻦ ﻏﻴﺮ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ،ﻭﻏﻴﺮ = 5207;ﺎﻫﺪ ﻭﺗﺰﮐﻴﻪ ﻓﮑﺮ &= #65261; ﺭﻭﺍﻥ ﻭﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ، ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65259;ﻴﭻ ﺗﻤﺪﻧّﻰ ﺭﺍ ﻧ&#= 65184;ﺎﺕ ﺑﺪﻫﻨﺪ،ﻭﺭﺍA= 257; ﺍﺻﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺎﺯ ﻳﺎﺑﻨﺪ. ﺑﻠﮑﻪ = ﺑﺎ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺟ&= #65194;ﻳﺪﻯ ﺭﻭﺑﺮﻭ ﺷﺪﻩ،= 5261;ﮐﻤﻚ ﺑﺴﻘﻮﻁ ﺳﺮﻳﻌ&#= 65176;ﺮ ﺁﻥ ﺗﻤﺪﻧﻬﺎ ﺷ&= #65194;ﻩ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺸﻮﺩ. ﺩ= ;ﺭ ﺍﺳﻠﺎﻡ ﻫﻤﻴﻦ &= #65175;ﻠﺎﺷﻬﺎ ﻣﮑﺮﺭﺍ ﺩﻳﺪﻩ &= #65207;ﺪ. ﻭﻫﻤﻪ ﻧﺎﻡ (ﺳَ&= #65248;ﻔﻰ) ﺑﺮﺧﻮﺩ ﮔﺬﺍﺷ&#= 65176;ﻨﺪ. ﮐﻪ ﺑﺎﺻﻞ ﺩﻳﻦ = ﺑﺎﺯ ﮔﺸته اﻧﺪ. ﺑﻌ= 5194; ﺍﺯ ﻗﺮﻧﻰ، ﺁﺷ&#= 65236;ﺘﮕﻰ ﺟﺪﻳﺪ ﺍﺻﻠﺎﺣ&#= 65264;،ﻭ ﺳﭙس ﻣﺬﻫﺒﻰ ﭘ&#= 65268;ﺪﺍ ﺷﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ= ﮐﻞ ﺗﻤﺪﻥ ﺍﺳﻠﺎﻣ&#= 65264;،ﺭﺍﻩ ﻣﺎﺩﻯ ﮔﺮﺍﺋﻰ &= #65191;ﻮﺩﺭﺍ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194;. ﻫﻤﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺨﻮ= ;ﺍﻫﻨﺪ ﺑﺮﺍﻯ ﻓﺮﺍﺭ ﺍ&= #65199; ﺗﻀﺎﺩﻫﺎ ﻭ ﺍﺧ&= #65176;ﻠﺎﻓﺎﺕ ﻣﺬﻫﺒﻰ ﺑﺴﻠﻒ &= #65251;ﺤﻤﺪﻯ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﻏ= ﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﺎ&= #65199; ﮔﺮﻓﺘﺎﺭ ﻧﻔس &#= 65153;ﻟﻮﺩﻩ،ﻭ ﺟﺎﻩ ﻃﻠﺒﻰ ﻫﺎ&= #65263; ﺩﺭ ﻟﺒﺎس ﻣﺬﻫ&#= 65170;ﻰ ﻗﺮﺍﺭﺩﺍﺭﻧﺪ. &= #65261; ﻣﺬﻫﺐ ﻭ ﻣﺼﻴﺒ&= #65176;ﻰ ﺟﺪﻳﺪ،ﺑﺮ ﭘﻴ= 4401;ﺮ ﺍﺳﻠﺎﻡ ﺍﺻﻴﻞ &= #65261; ﺳﻠﻮﮐﻰ ﻭﺍﺭﺩ &= #65251;ﻴﮑﻨﻨﺪ. ﺍﺻﻠﺎﺡ ﻭ ﺭﻧﺴ&= #65166;ﻧﺴﻰ ﺑﺎﻳﺪ ﺍﺯ ﻧﻔس &= #65165;ﻣّﺎﺭﻩ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193; ﺁﻏﺎﺯ ﺷﻮﺩ،ﺗ= 5166; ﺧﺪﺍﻭﻧﺪ ﭼﻪ ﻣ&= #65240;ﺎﻡ ﻭ ﭼﻪ ﻋﻘﻞ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺳﻠﻴقه اﻯ ﺗﻤﺪﻧّﻰ ﺑ= 5166;ﻓﺮﺍﺩ ﻭﺍﺻﻞ ﻭ ﺳﺎﻟﻚ = ﻭﭘﻴﺮﻭﺍﻥ ﺁﻧﻬﺎ ﺑﺪﻫﺪ. ک&= #1607; ﺒﻨﻈﺮ ﻣﻦ،ﻗﻄ= 5228;ﺎ ﺁﻧﻬﺎ ﺩﺭ ﺑﻴﻦ = ﺳﺎﻟﮑﺎﻥ ﺍﺳﻠﺎﻡ ﺗﺴﻠﻴ&#= 65252;ﻰ ﻭﺑﺎ ﺭﻭش ﺸﻬﻮ&#= 65193;ﻯ ﻣﺤﻤﺪﻯ ﻭﺭﻭﺵ &= #65261;ﻟﺎﻳﺖ ﺷﻬﻮﺩﻯ ﻋﻠﻮﻯ &= #65261; ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺍﻟﻬﻰ ﺃﻫﻞ ﺑﻴ&= #65174; ﮐﻪ ﻫﻤﻴﺸﻪ ﺩﺭ&= #65183;ﻬﺎﻥ ﻫﺴﺘﻨﺪ ﻭﺧﺪﺍ&#= 65261;ﻧﺪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ&= #65197;ﺍ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻌﺮﻓﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﻭﺭﺍﻩ ﺩﻳﮕﺮﻯ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺪﻭ ﻗ&= #65198;ّﻩ ﻭ ﺧﻮﺭّﻩ ﻧﻬﺎ&#= 65163;ﻰ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻧﻰ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﻭ= ﻟﺎﻳت های اﻭﻟﻰ ﺍﻟʌ= 28;ﺰم ﻘﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺍﮔﺮ ﺃﻫﻞ ﮐﺘﺎب ﻮﭘ&#= 65268;ﻤﺎﻥ ﺑﺎﺷﻨﺪ ﭘﻴﺸﺮ&#= 65235;ﺘﻰ ﺩﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺗﻠﺎﺵ ﺷﺎﻧﮑﺎ&#= 65197;ﺍ اﺯ ﮔﺮﺩﺍﻧﻴﺪ= 5253; ﺩﻳﺎﻧت ﻘﺸﺮﻯ &#= 65251;ﺎﺩّﻯ ﺷﺪﻩ ﺑﻮﺩﺍﺋﻰ &= #65261; ﻣﻨﺤﺮف اﺯ ﺧﻮ= 5165;ﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ، ﺑﻬ= 5252;ﺎﻥ ﻃﺮﻳﻘﺖ ﻗﺪﻳﻢ&#= 1548;ﻭ ﺳﻨّﺘﻰ ﻭﺩﺍﻧ= 5176;ﺎ ﺑﺎﺯ ﺑﺠﺎﺋﻰ ﻧ&= #65198;ﺳﻴﺪ. ﻧﻪ ﻭﺩﺍﻧﺘﺎ ﻣ&= #65268;ﺘﻮﺍﻧﺴﺖ ﺩﺭ ﻋﺼﺮ ﺟﺪﻳﺪ&= #1548;ﻭ ﺑﺎ ﺍﻧﺒﻴﺎﻯ ﺟ&= #65194;ﻳﺪ ﮐﺎﺭﺳﺎﺯ ﺑﺎﺷ&#= 65194;. ﻭﻧﻪ ﺩﻳﺎﻧﺖ ﺑ&= #65262;ﺩﺍﺋﻰ،ﺗﻮﺍʌ= 55;ﺴﺖ ﺍﺻﺎﻟﺖ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭ ﻭﺩﺍﻧﺘﺎ ﺑ&= #65166;ﺯ ﻳﺎﻳﺪ. ﻫﻤﺎﻥ ﮔ= ﻮﻧﻪ ﮐﻪ ﻣﺴﻴﺤﻴّﺖ &#= 65261; ﺩﻳﮕﺮ ﺍﺩﻳﺎﻥ &= #65165;ﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻗﺒﻞ ﺍ&= #65199; ﮐﺸﻒ ﻣﺤﻤﺪﺍﺯ &= #65255;ﻮﺭﻗﺎﺋﻢ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ&#= 1548;ﮐﺴﻰ ﺑﺎﻳﻦ( ﻗﺮﺁﻥ ﻳ= ﺎ ﺩﻭﻗﺮّﻩ)ﻣﺤﻤ= 5194;ﻯ ﻧﺮﺳﻴﺪ. ﺗﺎ ﺭﻭ= ح اﺯ ﻧﻮﻉ ﺑﺸﺮﻯ &= #65255;ﺠﺎﺕ ﺑﻴﺎﺑﺪ، ﻭ ﺑﻨ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #1578; هزﺍﺭ ﺳﺎل ﺪﻳ@= 405;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﻭﺩ. ﭼﻮﻥ = 4344;ﻴﺮﻭﺍﻥ ﺁﻥ ﺍﺩﻳﺎﻥ ﻣﺎ&= #65193;ﻯ ﻭﻗﺸﺮﻯ ﺷﺪﻩ،= 4400;ﻤﺘﺮﺳﺎﻟﮑﻰ</span= ><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺩﺍﺷʋ= 76;ﻨﺪ. ﻫﻤﺎﻥ ﺳﺮﻧﻮﺷ&#= 65176;ﻰ ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﻦ = ﻣﺤﻤﺪ ﺍﺯ ﺭﻭﺯ ﻧﺨﺴﺖ = ﺩﺳﺖ ﺩﺍﺩ. ﻭﺩﺭ ﻫﺮﻣ= ﺬﻫﺒﻰ ﮐﻪ ﭘﻴﺪﺍ ﮐﺮﺩ&= #1548;ﺣﺘﻰ ﺑﻨﺎﻡ ﻋﻠﻰّ و شیعه ،ﻭﻟﻰ ﺩ᥸= 7;ﻤن ﻮﻟﺎﻳت علیّ ᥾= 1; ﺗﺎ ﮐﻨﻮن ﺒﻮﺩﻧﺪ. &= #65207;ﺎﻧﮑﺎﺭﺍ ﺍﺯ ﮐﻪ ﻗﺼﺪ ﺍﺻ= ﻠﺎﺡ بوﺩﻳﺴﻢ ﺭﺍ ﺩ= 5165;ﺷﺖ،ﺑﺮ ﺁﺷﻔﺘﮕﻰ ﻫﺎ ﺍ&= #65235;ﺰﻭﺩ،ﻭﺩﺭﻫʋ= 98; ﻣﺬﻫﺒﻰ ﻭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺮﺩﻳﻨﻰ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﺮ= ﺩﻭ ﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨ&= #1711;ی ﻧﻴﺰ ﺍﺯ ﺳﻨّﺖ &= #65169;ﺎﺳﺘﺎﻧﻰ،ﺗʌ= 56;ﻬﺎ ﻧﺎﻣﻰ ﻣﺎﻧﺪﻩ &= #65169;ﻮﺩ. ﻣﺎﻫﻴّﺖ ﻫﺮﺩ= 5261; ﺗﻤﺪﻥ ﻣﺤﮑﻮﻡ &= #65169;ﻔﻨﺎ ﻭ ﻗﻬﻘﺮﺍ ﺷﺪه اﻧﺪ. ﻳﺎﺑﺎﻳﺪ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭ ﻣﺴﻴﺮﻯ ﺟﻨﻮ&= #65255;ﻰ ﻭﻣﺎﺩﻯ ﺑﻴﺎﺑ&#= 65256;ﺪ،ﭼﻮﻥ ﺩﻳﮕﺮ ﺳﺎﻟﻚ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺑﻴﻦ ﺁﻧﻬﺎ = ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ. ﻭ ﻳﺎ= ﺑﺎﻳﺪ ﺑﻮﺳﻴله اﻭﻟʌ= 68;ﺎﻯ ﺟﺪﻳﺪ ﺯﻧﺪﻩ،= 4400;ﻪ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 1578;ه اﻧﺪ، ﻭﺩﺭ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻤﺎﻡ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264;،ﺍﻣﺎﻧﺖ ﺍﻟﻬﻰ ﺭﺍ ﺗﺤﻤ&= #1617;ﻞ ﮐﺮﺩه اﻧﺪ،ﻭʃ= 44;ﺬﻳﺮﻓﺘﻨﺪ که ﺒﻨﺴﻠﻬﺎﻯ = 5169;ﻌﺪی ﺒﺮﺳﺎﻧﻨﺪ. ﻭﺗ&= #65252;ﺪن اﻟﻬﻰ ﺩﺭ ﺩﻳﻦ &= #65261;ﺭﺯﻯ،ﻭﺣﺘﻰ ﺗﻤﺪﻥ ﺗﺎﺯﻩ ﻣ&= #65256;ﺎﺳﺐ ﻋﺼﺮ ﺟﺪﻳﺪﻯ ﺑ&= #1585; ﭙﺎ ﺩﺍﺭﻧﺪ. ﻭﻫ= ﺮ ﻭﻟﺎﻳﺖ ﺍﻳﻦ ﺍ&= #65193;ﻳﺎﻥ، ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻡ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﻭ&= #65247;ﻴﺎﻯ ﺟﺪﻳﺪ ﻧﻴﺰ،ﺗ= 5228;ﻤﻴﻢ ﻭﺭﻭﺍﺝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺟﺪ&= #65267;ﺪﻯ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺳ= ﺒﺐ ﻣﻴﮕﺮﺩﻧﺪ. ﻭﻟ&= #65264; ﻣﺘﺄﺳّﻔﺎﻧﻪ = 5259;ﻤﻪ ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻠﺎﺷ= ;ﻬﺎﻯ ﺍﻭﻟﻴﺎ،ﻃﻮﻝ = 5239;ﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﻭﺩﺭ = ﺗﻤﺎﻡ ﻧﮋﺍﺩﻫﺎ ﻭﺳﺮ&#= 65199;ﻣﻴﻨﻬﺎ،ﺑﺸᤨ= 1;ﺴت ﺪﺭﻧﺠﺎﺕ ﺭﻭﺑ&#= 65198;ﻭ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺑﺮ= ;ﺍﻯ ﺭﻭﺋﻴﺪﻥ ﮔﻨﺪ&#= 65249; ﻧﻴﺎﺯ ﺑﺒﺬﺭ ﮔ&= #65256;ﺪﻡ ﺍﺳﺖ. ﺩﺭ ﺳﻪ ﻫﺰ= ;ﺍﺭ ﺳﺎﻝ ﮔﺬﺷﺘﻪ،= 5153;ﺭﻳﺎﺋﻰ ﻫﺎ ﺑﻮﺩﻧﺪ ﮐﻪ = ﺑﺮﺗﺮ ﺑﻮﺩﻧﺪ. ﻭ ﺑﺮﺗ= ﺮﺍﻥ ﺟﺪﻳﺪ،ﺍﺯ ﻫﻤ= 5268;ﻦ ﻭﺍﺻﻠﺎﻥ ﺁﺭﻳ&#= 65166;ﺋﻰ ﻳﺎﻓﺖ ﺧﻮﺍﻫﻨ&#= 65194; ﺷﺪ،ﻭ ﺍﺯ ﺑﺮﺗ&#= 65198;ﻳﻦ ﺑﺮﺗﺮﺍﻥ ﻣﻴﺂ&#= 65267;ﻨﺪ. ﺍﻳﻦ ﺍﺳﺖ ﺭﺍﺯ = ﮔﻔﺘﻪ ﻣﺤﻤﺪ،ﮐﻪ ﺗﻨ= 5260;ﺎ ﺩﺳﺖ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ،ﺍﻣثاﻝ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳ&#= 65264; ﻳﺎ ﺗﺴﻠﻴﻢ ﺷﺪ&= #65257; ﭘﺎﺭﺳﺎ،ﺩﺳﺘA= 208;ﺎﻥ ﺑثرﻳّﺎ ﻭ ﻋﻠA= 250; ﻟﺪﻧّﻰ ﻭﻓﺮﻫ= 5256;ﮓ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺪ. = ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻴ&= #65200; ﺗﺎ ﺁﺧﺮ ﺍﻟﺰﻣ&= #65166;ﻥ ﺑﺸﺮﻯ، ﻫﺮ ﺟﺪ&#= 65267;ﺪﻯ ﺭﺍ ﺩﺭ ﺗﻤﺪﻥ ﻭ= ﻓﺮﻫﻨﮓ ﻭ ﻓﺼﻞ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻮ= ;ﻋﻰ ﺑﺮﺗﺮ،ﺍﺯ ﺍﻳ= 5254; ﻧﮋﺍﺩ ﺍﻟﻬﻰ ﻭ = ﺍﻭﻟﻴﺎ ﺣﺎﺻﻞ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭ ﺍﻳﻦ ﺭﺍﺯ ﺗﺤ= ﺖ ﺍﻟﺤﻤﺎﻳﮕﻰ ﺍ&#= 65267;ﺮﺍﻥ،ﮐﻪ ﺑﻌﻬﺪﻩ ﻭﻟﺎﻳ&#= 65174; ﻋﻠﻰّ ﻣﻴﮕﻮﻳ= 5256;ﺪ. ﻭ ﻋﻠﻰّ رضا ﺍA= 203;ﺖ،ﮐﻪ ﺿﺎﻣﻦ ﻏﺮﻳﺒﺎ&#= 65253;،ﻳﺎ ﻫﻤﺎﻥ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻭﺗﺎ ﺯﻧ&= #65194;ﻩ ﻫﺴﺘﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺍ= ﺭﺍ ﺷﮑﻮﻩ ﮐﻪ ﻋﺮﻓ&= #65166;ﻥ ﺍﺳﻠﺎﻣﻰ ﺭﺍ ﺩ&= #65261;ﺑﺎﺭﻩ ﺭﻧﮓ ﻋﺮﻓﺎﻥ ﻫ&= #65256;ﺪﻯ ﺩﺍﺩ،ﻭ ﺧﻮﺍﺳ= 5174; ﺩﻭﺗﻤﺪﻥ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﻬﻢ ﺟﻮﺵ ﺑ= ﺪﻫﺪ،ﻫﻨﺪﻭﺋA= 268;ﺴﻢ ﻭﺑﻮﺩﺍﺋﻴﺴﻢ= 548;ﺟﺰ ﺩﺭ ﺑﻴﻦ ﺍﻭﻟﻴ&= #65166;ﻯ ﮐﺎﻣﻞ ﺍﻳﻦ ﺩﻭ = ﺩﻳﻦ ﺗﺄﻳﻴﺪﻯ ﻧﻴﺎ&#= 65235;ﺖ. ﻫﺮ ﮔﺮﻭﻩ ﺑﺂﻧ&= #64381;ﻪ ﺩﺍﺭﺩ،ﺩﻝ ﺧﻮ= 5205; ﻭﺳﺨﺖ ﭼﺴﺒﻴﺪ&#= 1607; اﺳﺖ. ﺗﺎﺭﻳﺦ ﺍ&= #65203;ﻠﺎﻡ ﻧﻴﺰ ﭘﺮ ﺍﺯ ﺍﻳ= ﻦ ﻧﻬﻀﺘﻬﺎﻯ ﺍﺻ&#= 65248;ﺎﺣﻰ ﺍﺳﺖ. ﮐﻪ ﺷﺎﻳﺪ= ﺁﺧﺮﻳﻦ ﻧﻤﻮنه ﺁﻥ، ﺍA= 211;ﻠﺎﺡ ﺳﻠﻔﻰ ﻭﻫّﺎﺑ= 5264; ﺩﺭﻋﺮﺑﺴﺘﺎﻥ &#= 65169;ﺎﺷﺪ. ﻭ(ﺷﺎﻳﺪ)ﻫﻢ ﻧﻤ= ﻮﻧﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺭﺍﻩ ﺭﺳA= 268;ﺪﻩ ﻓﮑﺮ ﺍﻧﻘﻠﺎﺏ &= #65165;ﺳﻠﺎﻣﻰ ﺍﻳﺮﺍﻥ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﻤ= ﻪ ﺁﻧﻬﺎ،ﺗﻨﻬﺎ = 5251;ﺬﻫﺒﻰ ﻗﺸﺮﻯ ﺟﺪﻳﺪﻯ &= #65169;ﻮﺩﻩ،ﮐﻪ ﺑﺮ ﻣﺬﺍﻫﺐ ﭘﻴ&= #65208;ﻴﻦ ﺍﻓﺰﻭﺩﻩ ﺷﺪه اﻧﺪ. ﺗﻨﻬﺎ ﺭﺍ&= #65257; ﺍﺻﻠﺎﺡ ﻓﺮﻫﻨ&#= 64405;ﻬﺎ ﻭ ﺗﻤﺪﻧﻬﺎﻯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻗﻮﺍﻡ،ﺍﺻ= ;ﻠﺎﺡ ﺩﺭﻭﻧﻰ ﻳﮑﺎﻳ&#= 65242; ﺍﻓﺮﺍﺩ ﺁﻥ ﻗﻮ&= #65249; ﺩﺭ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ،ﻭﺭﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ، ﺑویژه= ; ﺷﻬﻮﺩ ﺁﺧﺮ ﻧﻮﻉ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺸﺮﻯ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﻭﺍﻟﮕﻮﻯ ﮐﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﻭ ﺷﺮﻁ &= #65247;ﺎﺯﻡ ﺑﺮﺍﻯ ﺭﺟﻌﺖ ﺩ&= #65197;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺑﺠﻬﺎﻥ ﺍﺳﺖ. ﺁ= ﻧﻮﻗﺖ ﺧﻮﺩ ﻭﺍﺻﻠﺎن هماﻥ ﻓﮑﺮ ﻭﻫA= 252;ﺎن ﻤﺬﻫب ﺤﻨﻴﻒ ﻣ&#= 65188;ﻤﺪ،ﻭﺍﺟﺪﺍ᥷= 3; ﺁﺭﻳﺎﺋﻰ ﻣﺤﻤ&#= 65194; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﻣﺬﻫﺐ ﺗﺎﺭﻳﺨ&#= 65264; ﺣﻨﻴف که هرگز= ﺩﺭﺑﻴن ﻤﺬﺍﻫب هفتاﺩ= ; ﺳﻪ ﮔﺎﻧﻪ ﺍﺳﻠﺎﻣ&#= 65264; ﺟﺎﻯ ﭘﺎﺋﻰ ﭘﻴ&= #65194;ﺍ ﻧﮑﺮﺩ. ﻣﺴﻠﻤﺎ&= #65255;ﺎﻥ، ﺑﻤﺬﺍﻫﺐ ﻧﻔﺴ&#= 65166;ﻧﻰ ﺧﻮﺩﺷﺎﻥ ﻭ ﺍﺟ&= #65194;ﺍﺩﺷﺎﻥ،ﺑﻴʌ= 08;ﺘﺮ ﺗﻌﺼّﺐ ﻭ ﻋﻠﺎ&#= 65239;ﻪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;،ﺗﺎ ﺑﻤﺬﻫﺐ ﺧﻮﺩ ﻣ&= #65188;ﻤﺪ ﻭ ﻋﻠﻰّ،ﺩﺭ ﺣ= 5256;ﻴف ﺒﻮﺩﻥ،ﻭ ﺩﺭﺭ= 5165;ﻩ ﺳﻠﻮک اﻟﻬﻰ،ʋ= 75;ﺰﮐﻴﻪ ﻧﻔس ﺑﺮﺍﻯ ﮐﺴ&#= 1576; ﺸﻬﻮﺩ، ﻋﻠﺎﻣ= 5174; ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65165;ﻟﺒﺘﻪ ﺍﺯ ﻟﺤﺎﻅ ﻇﺎﻫ&= #65198;ﻯ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻋ&= #65248;ﻤﻰ ﻭﻣﻨﻄﻖ ﻣﺎﺩﻯ&#= 1548;ﺗﻠﺎﺷﻬﺎﻯ ﺻﻠﺢ ﺁﻣﻴﺰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻤﺪﻧﻬﺎﻯ ﺟﺪﻳﺪ ﻭ ﻗﺪﻳﻢ&= #1548; ﺩﺭ ﻧﻮﻉ ﺍﻟﻬﻰ = ﺁﻧﻬﺎ،ﺷﺒﺎﻫA= 176;ﻬﺎﺋﻰ ﺩﺭ ﻋﻘﺎﻳﺪ ﻳﺎ = ﺩﺭ ﺳﻠﻮﻙ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺳﻤﺒﻮﻟﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﺩﺍﺭﻧﺪ. ﻫﻢ ﺩﺭ= ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧﻰ ﺳ&#= 65166;ﺑﻘﻪ ﺷﻬﻮﺩ ﻭ ﺳﻠﻮﻙ = ﺑﻮﺩ. ﻭﻫﻤﭽﻨﻴﻦ ﺩﺭ &= #65251;ﺴﻴﺤﻴّﺖ،ﺑ᥼= 0;ﺎﻳﺎﺋﻰ ﺍﺯ ﺳﻠﻮﻙ ﺗﺎﺭ&= #65267;ﺨﻰ ﺩﻳﺪﻩ ﻣﻴﺸﺪ. ﻭ= ﻫﻢ ﺩﺭ ﺗﺠﺮﺑﻪ ﺑﻮ&= #65193;ﺍﺋﻴﺴﻢ ﺗﺠﺮﺑﻪ ﺷﻬﻮﺩ&#= 65263; ﺍَﺗﻤﺎﻥ ( ﻳﺎ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋثماﻥ ﺷﺪﻥ= ) ﻭﺟﻮﺩ ﺩﺍﺷﺖ. ﻭﻫﻢ ﺩﺭ= ﺩﻳﺎﻧﺖ ﻗﺪﻳﻢ ﻭﺩﺍﻧﺘ&#= 65166;،ﮐﻪ ﺍﺻﻞ ﮐﺎﺭﻣﺎ ( ﺟ= ;ﺮﻡ ﺩﺭ ﻗﺮﺁﻥ) ﺍﺯ ﺍ= ;ﺻﻮﻝ ﺍﻭﻟﻴﻪ ﺁﻥ ﺑﻮ&= #65193;. ﻭ ﻧﻴﺰ ﻋﺮﻓﺎﻥ = ﻫﻨﺪﻯ ﻭﻫﻢ ﻋﺮﻓﺎﻥ ﺍ&= #65203;ﻠﺎﻣﻰ،ﺗﺠﺮʋ= 69;ﻪ ﺷﻬﻮﺩﻯ ﺩﺍﺭﺩ .= ﻫﻤﻴﻦ ﺷﻬﻮﺩ ﺩﺭ ﺗﻔﮑ&= #1617;ﺮ ﺍﺑﻦ ﺳﻴﻨﺎﺋﻰ &= #65169;ﻨﺎﻡ(ﻓﻴﻀﺎﻥ ﻭﺟﻮﺩ)ﻳﺎ ﻫﻤﺎ&= #65253; ﺍﻭﻡ ﻭ ﺍﻳﻤﺎﻥ = ﻭ ﺳﻠﻮﻙ ﺍﻟﻬی ا= 5204;ﺖ، که ﺪﺭﭘﺎﻳﺎن A= 204;ﻠﻮﻙ ﻭﺁﻏﺎﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65235;ﺼﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻋﻰ ﺟﺪﻳʋ= 94;،ﺩﺭ ﻓﻴﻀﺎﻥ ﻭﺟﻮﺩ &= #65169;ﺮﺗﺮ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭ ﺧﻠﻖ ﻧﻮ ﺑﻨﻮ ﻓ= ﺼﻮﻝ ﻧﻮﻋﻰ ﺍﺯ ﺍﻳﻦ = ﻓﻴﻀﺎﻥ ﺍﺳﺖ. ﺍﻳﻦ ﻋﻘﻴ= ﺪﻩ ﺍﺑﻦ ﺳﻴﻨﺎ،ﻧ= 5240;ﻄﻪ ﻣﻘﺎﺑﻞ ﻋﻘﻴﺪ&#= 65257; ﻳﻮﻧﺎﻧﻰ ﺧﻠﻖ &= #65165;ﺯ ﻋﺪﻡ ﺍﺳﺖ. ﮐﻪ ﺩ= ;ﺭ ﻣﺴﻴﺤﻴّﺖ ﺑﺸ= 4401;ﻞ(ﺍﺭﺍﺩﻩ ﻣﺨﺘﺎﺭ)ﺍﻟﻬﻰ &= #65267;ﺎ(ﺍﺻﻄﻔﺎﻯ ﻣﺤﻤﺪﻯ) ﺍﺳﺖ. ﻧ= ;ﻤﻰ ﺗﻮﺍﻥ ﮔﻔﺖ،ﺻ= 5248;ﺤﻰ ﺑﻴﻦ ﻋﺮﻓﺎﻥ ﺍ&= #65203;ﻠﺎﻡ ﻭ ﻋﺮﻓﺎﻥ ﻣﺴﻴ&= #65188;ﻴّﺖ،ﺑﺎ ﭼﻨﻴﻦ ﻃﺮﺡ ﻋﻘ&= #65166;ﻳﺪ ﻓﻠﺴﻔﻰ ﺩﺭﺳﺖ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻫﺮﺩﻭﻯ ﺍ= ﺑﻦ ﺳﻴﻨﺎ ﻭ ﺍﺭﺳﻄ&= #65262; ﻭ ﻓﻠﺎﺳﻔﻪ ﻣﺴ&= #65268;ﺤﻰ،ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻏﻴﺮ ﻭ= ﺍﺻﻞ ﺑﻮﺩﻧﺪ. ﺑﻠﮑﻪ = ﺗﻨﻬﺎ ﺗﻔﺎﻫﻢ ﻣﺎﺩﻯ &= #65169;ﺎﻫﻢ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺑ&= #65262;ﺩﻧﺪ. ﻭ ﺧﻮﺩ ﺍﻳﻦ ﮐﻤ= ﮑﻰ ﺑﻘﻬﻘﺮﺍ ﺭﻓﺘ&#= 65254; ﻭﻣﺎﺩﻯ ﺷﺪﻥ ﺑ&= #65268;ﺸﺘﺮ ﺍﺳﺖ. ﻫﻢ ﺍﺳﻠﺎ= ﻡ ﺍﺑﻦ ﺳﻴﻨﺎ ﻭﻫ&= #65250; ﺣﮑﻤﺖ ﻗﺪﻳﺴﺎ&#= 65253;ﻓﻴﻠﺴﻮف ﻤﺂﺏ ﮐﻠﺎﻣﻰ ﻣ&= #65204;ﻴﺤﻰ ﺷﺪ. ﺍﻣﺎ</span><span dir=3DLTR></span><sp= an lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺧﻮﺭﺩ ﻋﺮﻓﺎﻥ ﺩﻳﮕﺮ&#= 65263;،ﻣﺎﻧﻨﺪ ﺑﺮﺧﻮﺭﺩ ﺍﺑﻦ &= #65227;ﺮﺑﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺴﻠﻤﺎﻥ، ᥾= 7;ﺎ ﻣﺎﻳﺴﺘﺮﺍِﮐA= 260;ﺎﺭت عاﺭف ﻤﺸﻬﻮﺭʌ= 31;ﺮﺏ ﺑﺎﺯ ﺑﺮﺧﻮﺭﺩ&#= 65263; ﺍﺻﻠﺎﺣﻰ ﻭﺟﺎ&#= 65255;ﺸﻴﻨﻰ ﺗﻤﺪﻧﻰ ﺑﺠﺎﻯ &= #65175;ﻤﺪﻥ ﺩﻳﮕﺮ ﻧﻴﺴﺖ. ﻫ= ﺮ ﺩﻭ ﻋﺎﺭﻑ ﻫﺴﺘ&= #65256;ﺪ،ﮐﻪ ﺑﺎﺻﻞ ﻭﺍﺣﺪﻯ &= #65197;ﺳﻴﺪه اﻧﺪ. ﻭﻟﻰ ﺩﺭﻧ&= #65200;ﺩ ﺍﺑﻦ ﻋﺮبی ﺁﺭ= 5267;ﺎﺋﻰ ﻧﮋﺍﺩ ﺍﻧﺪﻟس= 740; ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻧﺮﺳﻴﺪ. ﮐﻪ ﺷﻬ= ﻮﺩ ﻧﻬﺎﺋﻰ ﺩﺭﺷﻬ&#= 65262;ﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺎﺋﻢ،ﻭ ﻫ᥷= 8; ﺩﻭﻯ ﺁﻧﻬﺎ ﻧﻴﺰ ﻣﻮ&= #65235;ﻖ ﻧﺸﺪﻧﺪ،ﺗﺎﺗA= 252;ﺪﻥ ﻭﻓﺮﻫﻨﮓ ﻭﺣﺪ&#= 65173; ﺑﺎﻃﻨﻰ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ= ﺭﻭﺍﺟﻰ ﺑﺪﻫﻨﺪ. ﻭﻫﻤﻴ&= #65208;ﻪ ﻣﮑﺎﺗﺐ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺩﺭ ﺷﮑﻞ ﺯﻳﺮ ﺯ= ﻣﻴﻨﻰ، ﻭﺑﻘﻮﻝ ﺧﺪﺍ،(&#= 65175;ﺤﺖ ﻗﺒﺎﺑﻰ) ﺩﺍﺷﺘ&= #65258; ﻭﺩﺍﺭﻧﺪ. ﺯﻳﺮ&= #65165; ﻫﻴﭻ ﮐس ﺍﺯ ﺍﻳ&= #65254; ﺍﮐثرﻳّت ﻘﺸ᥷= 8;ﻯ ﺍﺯﺁﻧﻬﺎ ﺣﻤﺎ&#= 65267;ﺖ ﻧﮑﺮﺩﻧﺪ ﻭ ﺍﺯ = ﺁﻥ ﭘﻴﺮﻭﻯ ﻧﮑﺮﺩ&#= 65255;ﺪ. ﺗﺎ ﺑﺎ ﺷﻬﻮﺩ ﺷ= ﺨﺼﻰ ﺧﻮﺩ، ﺑﺤﻘّﺎA= 255;ﻴّﺖ ﺍﻳﻦ ﺭﻫﺒﺮﺍﻥ &= #65227;ﺮﻓﺎﻧﻰ،ﻭ ﺍﻳﻦ ﻃﺮﻳﻘﺘﻬ&#= 65166;ﻯ ﺳﻠﻮﮐﻰ،ﻭ ﺍﺩ= 5267;ﺎﻥ ﺣﻘّﻪ ﺁﻧﻬﺎ ﺑ&#= 65198;ﺳﻨﺪ. ﻣﮕﺮ ﻫﻤﺎﻥ ﻣﻌ&= #65194;ﻭﺩﻯ ﮐﻪ ﺑﺎﺯ ﺍﻧﮕﺸ&= #65174; ﺷﻤﺎﺭﺍﻧﻰ ﺑﻴ&#= 65208;ﺘﺮﻧﺒﻮﺩﻧﺪš= 8;ﮐﻪ ﺑﻨﻬﺎﻳت ﺴﻠﻮ= 5241; ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺩ&= #65165;ﺩﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﻤ= ﻪ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ &= #65261;ﻫﻤﻪ ﻣﮑﺎﺗﺐ ﺳﻠﻮﮐ&#= 65264; ﺩﺭ ﮐﻠﻴﻪ ﺍﺩﻳ&= #65166;ﻥ، ﺑﺎ ﺗﻔﺎﻭﺗﻰ ﺩ&= #65197; ﻋﻘﻞ ﻭﻭﺻﻮﻝ ﻭ = ﺷﻬﻮﺩ، ﻫﻤﻪ ﻳﮑﺴﺎﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻳﻚ ﺭﺍﻩ ﺃ= 5199;ﻟﻰ ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺭ ﺗﮑﺎﻣﻞ ﺩﻧ&= #65170;ﺎﻝ ﻣﻴﮑﻨﻨﺪ . ﻭﺗﻤ= ﺪﻧﻬﺎﻯ ﺟﺪﻳﺪ ﺁﻧﻬﺎ،= 5251;ﮑﻤّﻞ ﺗﻤﺪﻧﻬﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﻧ= ;ﻪ ﺩﮔﺮﮔﻮﻥ ﮐﻨﻨ&#= 65194;ﻩ ﺁﻧﻬﺎ. ﺩﺭ ﺍﻳﺮ= ﺍﻥ (ﺗﻤﺪﻧّﻰ ﻋﺮﻓ&#= 65166;ﻧﻰ)ﻭ ﺳﻠﻮﻙ ﺩﻳﺎﻧﺘ&#= 65260;ﺎﻯ ﺯﺭﺩﺷﺘﻰ ﻭ ﻳﻬ&= #65262;ﺩﻯ ﻭ ﻣﺴﻴﺤﻰ ﻭ ﺍﺳ= ﻠﺎﻣﻰ،ﻭ ﺗﺸﻴّﻊ ﻣﻌﺎﺻ= 5198; ﻣﺪﺍﻡ،ﻭ ﺑﺪﻭ= 5253; ﺍﻧﻘﻄﺎﻉ ﻳﮑﻨ&#= 65262;ﺍﺧﺖ ﭘﻴﺶ ﺭﻓﺘﻪ ﺍﺳ&= #65174;. ﺍﮐثرﻳّت ﺒﺎ ʋ= 93;ﻳﺪﻥ ﻭ ﭘﺬﻳﺮﻓﺘﻦ ﺩ&= #65267;ﻦ ﺟﺪﻳﺪ، ﻫﻤﺎﻥ &#= 65203;ﻨّﺖ ﻗﺪﻳﻢ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻭﺍﻗﻊ ﺣﻔﻆ &= #64400;ﺮﺩه اﻧﺪ. ﻭ ﭼﻨﻴﻦ ﺍ= ﺗﺼﺎﻟﻰ ﺩﺭ ﺍﻳﺮﺍﻥ،ﺩ= 5197; ﺑﻴﻦ ﺩﻳﮕﺮ ﺍﺩ&= #65267;ﺎﻥ ﻭﻣﻠﻞ ﺩﺭ ﺟﻬﺎ&= #65253; ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮ&#= 65263; ﻧﺪﺍﺭﺩ. ﺩﺭ ﻫﻨ= ﺪ ﺗﻤﺎس ﺍﺩﻳﺎﻥ &#= 65193;ﺭ ﮐﻨﺎﺭ ﻫﻢ ﻭ ﺩﺭ= ﺿﺪ ﻫﻢ ﻫﺴﺘﻨﺪ. ﻭ ﺩ= ;ﺭﻓﺮﻫﻨگ اﻳﺮﺍن ﺒﺎﺳﺘA= 166;ن ﺘﻤﺎس اﺩﻳﺎن A= 194;ﺭﺑﻄن ﻴﮑﺪﻳﮕﺮ ﻭﺑﺸ&#= 64401;ل ﺘﺪﺍﺧﻠﻰ ﻭﻣﮑ&#= 65252;ّل ﻴﮑﺪﻳﮕﺮ ﻫﺴﺘ&#= 65256;ﺪ. ﻫﺮﮔﺰ ﺑﻴﻦ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﺍﺻﻞ ﻫﻤﻪ ﺍﺩ&= #65267;ﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ،ﺗ= 5216;ﺎﺩﻯ ﻭ ﺗﻌﺼّﺒﻰ ﻧﻴ&#= 65204;ﺖ. ﺑﻠﮑﻪ ﺗﻌﺼّﺐ &#= 65165;ﻳﻦ ﺍﺩﻳﺎﻥ ﺩﺭ ﺍﻳ&= #65198;ﺍﻥ،ﺑﻮﺳﻴﻠʌ= 58; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ. ﮐﻪ ﭼﻮﻥ= ﺳﺎﻟﻚ ﺣﻖ ﻫﻢ ﻧﻴﺴﺘﻨ&= #65194;،ﺩﺭﺟﻬﻨﻤﻰ ﺑﻮﺩﻥ ﻭﮐﺎﺭﻣ&#= 65166; ﺷﺪﻥ ﻳﮑﺴﺎﻥ ﻫ&= #65204;ﺘﻨﺪ. ﺍﻣﺎ ﻭﺍﺻﻠﺎﻥ &= #65153;ﻧﻬﺎ ﮐﻪ ﺗﺎ ﺩﻳﺮﻭﺯ = ﮔﺮﮒ ﻭﻣﻴﺶ ﻭ ﺷﻴﺮ ﻭ= ﺧﺮﮔﻮﺵ ﺑﻮﺩﻧﺪ،ﺍﻣﺮA= 261;ﺯ ﻫﻢ ﺩﻳﮕﺮ ﺭﺍ ﻧ= ﻤﻰ ﺧﻮﺭﻧﺪ ﻭﻧﻤﻰ &= #65193;ﺭﻧﺪ. ﺑﻠﮑﻪ ﺳﺮ ﺳﻔﺮ&= #65257; ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺣﺪّ ﺑﺮﺗﺮ ﻭﻟ&#= 65166;ﻳﺖ ﻋﻠﻮﻯ،ﺑﺎﻫﻢ = 5267;ﻚ ﻏﺬﺍﻯ ﺭﺑّﺎﻧ= 5264; ﻣﻴﺨﻮﺭﻧﺪ. ﺩﺭ = ﮐﻨﺎﺭ ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎ&#= 65255;ﻰ ﺍﻭﻟﻴﺎﻯ ﻣﺤﻤ&#= 65194;ﻯ،ﻭ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65261; ﻗﺎﺋﻢ،ﺍﺯ ﺑﻴ= 5254; ﺷﻴﻌﻴﺎﻥﻭﺍق= 93;ی ﻮ ﺍﻳﺮﺍﻧﻴﺎﻥ &= #65261;ﺍﺻﻞ،ﭼﻨﺎﻥ ﻗﻬﺮﻣﺎﻧﺎﻧﻰ &#= 65193;ﻳﺪه اﻡ،ﮐﻪ ﻭﺍﻗﻌA= 166; ﺩﺍﺭﻧﺪ،ﺑﻴﻚ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺯﺑﺎﻥ ﻭﺍﺣʋ= 94; ﺁﻧﻬﻢ ﻓﺎﺭﺳﻰ درِّی عرفانی وتصوّف ایرانی آریائی ﻭ ﺍﺯ ᥽= 1;ﺤﻞ ﻳﻚ ﻣﻘﺎﻡ ﻋﻘﻠ&= #65264; ﻗﺎﺋﻢ ﺳﺨﻦ ﻣﻴ&= #64405;ﻮﻳﻨﺪ. ﻭ ﺑﺮ ﺣﻮﺽ ﮐﻮث&= #1585; ﻣﺤﻤﺪﻯ ﻧﺸﺴت= 607; اﻧﺪ. ﺣﻮﺯه اﻯ &#= 64404;ُﻬﺮﺑﺎﺭ ﺑﺎ ﻋﻘﻞ ﻟﺪﻧّ&#= 65264; ﻗﺎﺋﻢ. ﻭﻟﻰ نه &= #65194;ﺭ ﺣﻮﺯهﻫﺎﻯ ﮐﺴ= 576; علم ﺩﻳﻨﻰ قشری ﺑﻠﮑﻪ ﺩʋ= 97; ﺣﻮﺯﻩ ﻫﺎﻯ ﺷﻬﻮﺩی ﻭ &= #65227;ﻠﻢ ﻟﺪﻧّﻰ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻀ= ﺎﺩّﻯ که اﻣﺮﻭﺯ ﺑﻴA= 254; ﺗﻤﺪﻧﻬﺎﻯ ﺷﺮ&#= 65237; ﻭ ﻏﺮﺏ ﻣﻠﺎﺣﻈ&= #65258; ﻣﻴﺸﻮﺩ،ﻭ ﻫﻴ= 4379; ﺭﻧﮓ ﺗﮑﺎﻣﻠﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺪﺍﺭﺩ. ﻏﺮA= 169;ﻰ ﻫﺎ ﻏﺮﺑﻰ ﺗﺮ،&#= 65261; ﺷﺮﻗﻰ ﻫﺎ ﻏﺮﺑ&= #65264; ﺗﺮ ﻣﻴﮕﺮﺩﻧﺪ. = ﻗﻬﻘﺮﺍ ﻭ ﺗﻨﺰﻳﻞ ﻭﺑﺎ&= #65199;ﮔﺸﺖ ﺑﻌﻘﺐ. ﻭﻟﻰ ﻫﺮ= ﺗﻤﺪﻧﻰ، اگر ﮐﻪ ﺍﺯ ﻓﺮ= 5211;ﺘﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻧﮑﺮﺩ ﭼﺮﺍ ﺑﻘ&= #65260;ﻘﺮﺍ ﻧﺮﻭﺩ. ﺳﺮﮐﻮﺑ&= #65264; ﻫﺎ ﻭﻋﺪﻡ ﺗﺠﺎ&= #65255;س ﻭ ﻧﺎ ﺑﺮﺍﺑﺮﻳ&= #65260;ﺎ ﻭﺩﺷﻤﻨﻰ ﻫﺎﻯ &= #65169;ﺸﺮﻯ،ﺍﺯ ﻣﺸﺨّﺼﺎت ﻘﻬA= 240;ﺮﺍﺋﻴﺎن اﻣﺮﻭﺯ ﺍﺳﺖ. ﻣ&= #65268;ﮕﻮﻳﻨﺪ ﺗﻀﺎﺩ ﻓﻌﻠﻰ ﺗ&= #65252;ﺪﻥ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263;، ﺳﺨﺖ ﺗﺮﻳﻦ ﻧﻮ&= #65225; ﺁﻥ ﺩﺭ ﺗﺎﺭﻳﺦ = ﺑﺸﺮ ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﺷ= ﺎﻳﺪ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ &= #65169;ﺮﺍﻯ ﻣﺎ ﺩﻳﺪﻧﻰ ﻭ ﺗ= ﺎﺯﻩ ﻣﻴﺒﺎﺷﺪ، ﻭ ﺑ&#= 65198;ﺍﻯ ﺑﺸﺮﻳّﺖ ﺍﻣﺮ= 5261;ﺯ ﻣﺸﮑﻞ ﺗﺮ ﺑﻨﻈ&= #65198; ﻣﻴﺂﻳﺪ. ﻭ ﺷﺎﻳ= ﺪ ﻫﻢ ﺑﺮﺍﻯ ﺍﻳن اﺳﺖ،ﮐﻪ ﻓﺼﻠA= 260;ﺎﻯ ﻧﻮﻉ ﺑﺎﻟﺎ ﺑﺮ&= #65175;ﺮ،ﺗﻮﻓﻴﻖ ﺍﺩﺍمه ﺘﮑﺎﻣA= 246; ﺑﻴﺸﺘﺮ ﭘﻴﺪﺍ &= #65255;ﮑﺮﺩﻧﺪ. ﺍﻳﻨﮑﻪ ﺗﻤﺪﻥ &= #65211;ﻨﻌﺘﻰ ﻭ ﻣﺎﺩﻯ ﻏﺮﺏ، &= #65169;ﺸﮑﻞ ﻫﺠﻮﻡ ﺍﺳﺘﻌﻤ&#= 65166;ﺭﻯ ﺧﻮﻥ ﺭﻳﺰﻯ،ﻳ= 5166; ﺍﺳﺘﻌﻤﺎﺭﻯﻏ= 5166;ﺭﺗﮕﺮ ﻭﺑﻰ ﺭﺣﻢ ﺑﻨﻈ&= #65198; ﻣﻴﺮﺳﺪ،ﺑﺎﺯ = 5165;ﻳﻦ ﺳﻨّﺘﻰ ﻃﺒﻴﻌ= 5264; ﻭ ﻗﺎﻧﻮﻧﻰ ﺃﺯ&= #1604;ی اﺳﺖ. که هرﻓﺼʌ= 46; ﻧﻮﻋﻰ ﺟﺪﻳﺪ،ﭼﻪ ﺭﺳ= 5194; ﺑﻨﻮﻉ ﺟﺪﻳﺪﻯ&#= 1548;ﻓﺼﻮﻝ ﻗﺪﻳﻢ ﻭ ﺍﻧﻮﺍ&= #65225; ﻗﺪﻳﻢ ﺭﺍ ﺑﺎ ﺧ= ﺸﻮﻧﺖ ﺩﺭﻳﺪﻩ ﺍﺳﺖ،= 5261; ﺟﺎﻯ ﺁﻧﻬﺎ ﻧﺸ&= #65204;ﺘﻪ . ﺍﻣﺎ ﻫﺠﻮﻡ ﺗﻤ= ;ﺪﻥ ﻣﺎﺩﻯ،ﺍﺯ ﺍﻳ= 5254; ﻧﻮﻉ ﺟﺎﻧﺸﻴﻦ &= #65207;ﺪﻧﻬﺎ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺗ= ﻨﻬﺎ ﻳﻚ ﺗﺎﮐﺘﻴﻚ ﺍ&= #65247;ﻬﻰ،ﺑﺮﺍﻯ ﺗﺼﻔﻴﻪ ﻧﺎﻣﺮ&#= 65193;ﺍﻥ ﻭﻏﻴﺮﺳﺎﻟﮑﺎ= 5253;،ﺍﺯ ﻫﺮ ﺩﻭ ﺗﻤﺪﻥ ﻫ= ﺎﺟﻢ ﻭﻣﻬﺠﻮﻡ ﺍﺳﺖ. = ﺩﺭﺣﺎﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺤﻔ&#= 65222; ﻭ ﺣﺮﺍﺳﺖ ﺍﻭﻟ&= #65268;ﺎﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ. ﻭﻟﻰ ﻣﻨﮑﺮﺍﻥ &= #65261; ﻓﻠﺎﺳﻔﻪ ﻭ ﻋﻠ&= #65252;ﺎ ﻭ ﻓﻘﻬﺎﻯ ﻏﻴﺮ = ﺳﺎﻟﻚ ﻫﻤﻪ ﺍﺩﻳﺎﻥ،= 5193;ﺭﻫﻤﻪ ﻋﺼﻮﺭ ﻭ ﻫﻤﻪ ﺗ= ﻤﺪﻧﻬﺎ ﺭﺍ ﺑﻤﻴﺪﺍﻥ ﮐ&= #65166;ﺭﺯﺍﺭ ﻭ ﺯﻭﺭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺁﺯ= ;ﻣﺎﺋﻰ ﻣﻴﻔﺮﺳﺘﺪ ﺗﺎ &= #64400;ﺸﺘﻪ ﺷﻮﻧﺪ. ﭼﻮﻥ ﺍﺯ= ﻫﺮ ﻃﺮف که ﮐﺸﺘﻪ = 5207;ﻮﺩ،ﺑﺴﻮﺩ ﺍﺳﻠﺎﻡ ﺗﺴﻠﻴ&#= 65252;ﻰ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﺳﺎ= ﮐﻨﺎﻥ ﺯﻳﺮ ﮔﻨﺒﺪﻫﺎ&#= 65263; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭ ﺗﺤﺖ ﺍﻟﺤﻔﻆ = ﺧﺪﺍﻭﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺮ= ﭼﺸﻤﻪ ﺗﻤﺪﻥ ﻣﺎﺩﻯ،= 4400;ﻪ ﺍﻣﺮﻭﺯ ﻣﻬﺎﺟ&#= 65250; ﺗﻤﺪﻥ ﺷﺮﻗﻰ ﻣ&= #65188;ﺴﻮب ﺸﺪﻩ،ﻫﻤﺎﻥ ﺗ= 5252;ﺪﻥ ﺻﻨﻌﺘﻰ ﻭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺎﺩﻯ ﻗﺮﻥ ﺷﺎﻧﺰﺩﻩ &= #65261; ﻫﻔﺪﻩ ﺍﺭﻭﭘﺎ &= #65165;ﺳﺖ. ﺑﺴﺮﺩﺍﺭﻯ ﺭﺍ&#= 65183;ﺮ ﺑﻴﮑﻮﻥ ﻭ ﺣﻤﺎ&= #65267;ﺖ ﻓﻠﺴﻔﻰ ﺩﮐﺎﺭ&#= 65173;،ﻓﮑﺮ ﺑﺸﺮ ﺭﺍ ﺍﺯ ﮐﻴ= ﻬﺎﻥ ﻣﺪﺍﺭﻯ ﻗﺪﻳﻢ &= #65267;ﻮﻧﺎﻧﻰ،ﺑﻪ ﺧﺪﺍﻯ ﺍﻧﺴﺎﻥ &= #65207;ﺪﻩ ﻋﻴﺴﻰ ﺩﺭ ﻣﺴﻴ&= #65188;ﻴّﺖ، ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺗ&= #65170;ﺪﻳﻞ ﺑﻪ(ﺍﻧﺴﺎﻥ ﻣﺪ&= #65165;ﺭﻯ) ﻭ ﺳﺎﺭﺗﺮ ﺑﺎﻭ&= #65181; ﺁﻥ ﺭﺳﻴﺪ. ﺩﺭ ﺣ= ;ﺎﻟﻴﮑﻪ ﺩﺭ ﺷﺮﻕ ﺳﻨّﺖ &= #65261; ﻋﺮﻓﺎﻥ ﻭ ﺷﻬﻮ&= #65193;،ﺍﺯ ﻗﺪﻳﻢ ﺗﺎ ﮐﻨﻮ&= #65253; ﻫﻤﺎﻥ ﺍﻧﺴﺎﻥ &= #65169;ﺨﺪﺍﺭﺳﻴﺪﻩ= 48; ﻳﺎ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﺷﻬﻮﺩﻯ ﺟﺴﺘﻦ&#= 1548;ﻭ ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﺧﺪﺍ،ﻭ ﺑﻤﻘﺎ= 5249; ﺍﻧﺎ ﺍﻟﺤﻖ ﺭﺳ&= #65268;ﺪﻥ ﺣﻠّﺎﺝ ﺍﺩﺍﻣ= 5258; ﺩﺍﺷﺘﻪ ﺍﺳﺖ . ﻧ= ;ﻪ ﻣﺎﺩﻯ ﻧﮕﺮﻯ ﺍ&= #65203;ﺖ. ﮐﻪ ﻧﻪ ﺧﺪﺍ ﭘﺎ= ﺋﻴﻦ ﺁﻣﺪﻩ،ﺑﻠﮑﻪ = 5165;ﻳﻦ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﺍﺻﻞ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65169;ﻤﻌﺮﺍﺝ ﺭﻭﺣﻰ ﻭ ﺍﺳﺮا&#= 1569; ﻣﻴﺮﺳﺪ. ﻭﺗﻨﻬ&= #65166; ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﺭﻭش ﺸﻬﻮﺩ&#= 65263; ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 705;ه اﻧﺴﺎﻥ ﺷﺒیه A= 192;ﺪﺍﻯ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﻣﻴﺸﻮﺩ،ﻭ ﺍﻳ= 606; همانی اﻟﻬﻰ ﻣ= ;ﻴﻴﺎﺑﺪ. ﻭ ﺗﺎﺯﻩ ﺍﻳﻦ ﺧ= ﻮﺩ ﻗﺪﻣﻰ ﺩﺭ ﺗﻘﺮ&= #65167; ﺑﺨﺪﺍﻯ ﻣﻄﻠﻖ &= #65165;ﺳﺖ . ﻭ ﺍﻳن ﻤﺮﺣله &= #65170;ﺨﺪﺍ ﺭﺳﻴﺪﻥ، ﺩﺭ ﻗ&#= 65166;ﻟﺐ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺑ&= #65220;ﺮﻳﻘﺖ ﻣﺤﻤﺪﻯ،ﻭﺧﻮA= 193; ﻧﻴﺰ ﺍﺯﺣﺎﺷﻴ&#= 65258; ﻧﺸﻴﻨﺎﻥ ﻗﺎﺋ&#= 65250; ﺩﺭﺁﻣﺪﻥ ﺭﺍﻩ &= #65251;ﻌﻘﻮﻝ ﻭ ﻋﻤﻠﻰ ﻭ ﺗﮑﺎ= ﻣﻠﻰ ﺍﻧﺴﺎﻥ است،᥵= 5;ﺎ ﺳﺮﺣﺪّ ﻣﺤﻀﺮ &#= 65191;ﺪﺍﺋﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻗ&#= 65166;ﺋﻢ ﺑﺸﺮ ﺍﺳﺖ. ﻭ ﺑﻬ= ;ﺘﺮﻳﻦ ﻭ ﻏﻨﻰ ﺗﺮﻳﻦ ﻭ= ﺁﺳﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺮﻳﻦ ﺭﺍﻩ A= 153;ﻥ،ﺭﻭﺵ ﺷﻬﻮﺩﻯ ﻣﺤﻤﺪ&#= 65263; ﻭﻟﺎﻳﺖ ﻋﻠﻰّ= 548;ﻭﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯ&#= 65255;ﺪﻩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ. ﺟﻤله اﻯ &#= 1705;ه اﮔﺮ ﻣﻠﻴﺎﺭﺩ= 5259;ﺎ ﺑﺎﺭ ﺗﮑﺮﺍﺭ ﮐ&= #65256;ﻢ ﺧﺴﺘﻪ ﻧﺨﻮﺍﻫ&#= 65250; ﺷﺪ. ﻭ ﻫﺪﻓﻰ ﺍﺳ= ;ﺖ که اﮔﺮ ﻣﻠﻴﺎA= 197;ﺩﻫﺎ ﺑﺎﺭﺭﺍﻩ ﺑﺨﺪ&#= 65165; ﺭﺍ ﻧﻴﺰ ﺗﺠﺮﺑ&= #65258; ﮐﻨﻰ،ﻗﻄﻌﺎ ﺑ= 5166;ﻳﻦ ﺭﺍﻩ ﻣﻴﺮﺳﻰ. ﺯ= ﻳﺮﺍ ﻫﻤﻪ ﺭﺍﻫﻬﺎ ﺑ&= #65156;ﻭﻡ ﺧﺘﻢ ﻣﻴﺸﻮﺩ،= 5255;ﻪ ﺑﺮُﻡ ﻳﺎ ﺑﻘُ= 5250;،ﺑﻠﮑﻪ ﺑﻐﺪﻳﺮ ﺧُﻢ . ﺑ= ﺎ ﺁﻏﺎﺯ ﻫﺮ ﻧﻬﻀ&= #65176;ﻰ ﺍﺯ ﻗﻢ ﻭ ﻗﻴﺎﻡ= ﺑﺴﻠﻮﻙ، ﻭ ﻋﻤﻞ ﻭ ﻗﻴﺎﻣ= ﺖ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻥ &= #65165;ﺳﺖ. ﻭ الاّ ﻫﻤﻪ ﺷA= 260;ﺮﻫﺎﻯ ﺩﻧﻴﺎ ﺑﺮﺍﻯ ﺧ&= #65194;ﺍﻭﻧﺪ مثل ﻫم هستند. = ﻭﻫﻤﻪ ﺟﺎ ﮐﺮﺑﻠﺎ ﺍﺳ&= #65174; ﻭ ﭘُﺮ ﺑﻠﺎ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ،ﺍﮔﺮ ﺍ= 5261;ﻟﻴﺎﺋﻰ ﺩﺭ ﻫﺮ ﺷﻬﺮﻯ ﺑ= ﺎﺷﻨﺪ، ﺁﻥ ﺷﻬﺮ ﻣﻘﺪّ&#= 1587; ﺍﺳﺖ. ﻭ ﺩﺭ ﻏﻴﺮ= ; ﺍﻳﻦ ﺻﻮﺭﺕ،ﻗﺒﺮﺳA= 176;ﺎﻧﻰ ﺑﺮﺍﻯ ﺯﻧﺪﻩ ﻫ&= #65166;ﻯ ﻏﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ= ; ﮐﻪ ﻣﺮﺩه ﻫﺎﻯ ﺑﻴ&#= 65208;ﺘﺮ ﻧﻴﺴﺘﻨﺪ ﻭ ﻧﻴ&= #65166;ﺯ ﺑﺨﻮﺍﻧﺪﻥ ﺩﻋ&#= 65166;ﻯ ﺃﻫﻞ ﻗﺒﻮﺭ ﺩﺍ&= #65197;ﻧﺪ. ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎ&#= 65253; ﻭﻧﻪ ﺑﺮﺍﻯ ﻣُ&#= 65198;ﺩﻩ ﺧﻮﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻀ= ﺎﺩﻫﺎﻯ ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﺑ&= #65166; ﺗﻤﺪﻧّﻰ ﻋﺮﻓ= 5166;ﻧﻰ،ﺍﺯ ﻧﻮﻉ ﻣﺒﺎﺭﺯﻩ &= #65169;ﺮﺍﻯ ﺳﻨﺘﺰﻳﺎﺑﻰ ﻧ&#= 65268;ﺴﺖ. ﺑﻠﮑﻪ ﺑﻠﻌﻴﺪ&#= 65253; ﻳﮑﻰ ﺑﻮﺳﻴﻠﻪ &= #65193;ﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ ﺳﭙس ﻣﺴ= ﻤﻮﻣﻴّﺖ ﺩﻭﻣﻰ ﺍﺯ ﺁﻧچ&#= 1607; ﺁﻭﺭﺩﻩ ﺍﺯ ﺃﺯ&= #65245; ﺍﺳﺖ. ﻫﺮ ﺩﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻨﺎ ﺑﻮﺩﻯ A= 251;ﻴﺮﻭﻧﺪ. ﺗﻔﮑّﺮ ﺗﮑﻨﻴ= 4401;ﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﻣﻴﮑ= ﺎﻧﻴﮑﻰ، ﻫﻴﭻ ﺑﺎ ﺗﻔﮑّ&#= 65198; ﻋﺮﻓﺎﻧﻰ ﻭ ﺗﺄ&= #65261;ﻳﻠﻰ ﻭ ﺳﻤﺒﻮﻟﻴﺴﻢ &= #65261;ﺑﺎﻃﻨﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺑﻄ&= #65264; ﻧﺪﺍﺭﺩ. ﻭ ﺍﺯ ﻋ= ;ﺮﻓﺎﻥ ﻭ ﺷﻬﻮﺩ ﻧﻴﺰ ﺩ= ﺭ ﺷﺮﻕ،ﺁﻧﭽﻨﺎA= 253; ﮐﻪ ﺧﻮﺵ ﺑﺎﻭﺭ&= #65165;ﻥ ﺗﺼﻮﺭ ﮐﺮﺩه ا= 5255;ﺪ ﺧﺒﺮﻯ ﻧﻴﺴﺖ. ﻭ= ﺷﺮﻗﻴﺎﻥ ﺧﻴﻠﻰ ﻭﻗﺖ ﺍﺳ&= #65174;،ﻧﺪﺍﻧﺴﺘﻪ ﻏﺮﺑﻰ ﺷﺪه اﻧ= 5194; . ﺷﺮﻗﻰ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺍ= ;ﻗﻌﻰ، ﻫﻤﺎﻥ ﻣﻌﺪﻭﺩ &= #65261;ﺍﺻﻞ ﻭﺳﺎﻟﻚ ﺍﻣﻴﺪ&#= 65261;ﺍﺭ ﺑﻮﺻﻮل اﻟﻬﻰ = 5259;ﺴﺘﻨﺪ،ﮐﻪ ﺩﺭ ﺯﻭﺍﻳﺎﻯ ﮔ&= #65252;ﻨﺎﻣﻰ(اﻳﺮﺍ= 06; ﻮﻳﺞ )ﻧﺎﭘﻴﺪﺍ = ﻫﺴﺘﻨﺪ. ﻧﻪ ﻣﻴﮑﺮﻭﻓﻮ&#= 65253; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65165;ﺭﻧﺪ،ﻭ ﻧﻪ ﻗﻠﻢ ﺁﺯﺍﺩ&= #1548; ﻭ ﻧﻪ ﺍﻣﻨﻴّﺘ&#= 65264; ﺩﺭ ﺑﻴﻦ متعص¡= 7;بین ﺍﻓﺮﺍﻃﻰ ﻣﺬﻫ&#= 65170;ﻰ. ﺑﻘﻴﻪ ﺍﺯ ﻟﺤﺎ&= #65221; ﺟﻬﺖ،ﺩﺭ ﺟﻬﺖ &#= 65231;ﺮﺏ ﻫﺴﺘﻨﺪ،ﻭﺑﺎ = 5239;ﺪﺭت ﻮ ﺍﺳﺘﻴﻠﺎ. ﺯﻳ= ﺮﺍ ﺩﺭ ﺟﻬﺖ ﺷﺮﻕ ﻏ= ﻴﺮ ﻭﺍﻗﻌﻰ ﻫﺴﺘﻨ&#= 65194;ﻭﺑﺎ ﺍﻧﻔﻌﺎﻝ ﻭ ﻓﻠ&= #65182; ﺷﺪﮔﻰ ﺫﻫﻦ. ﻳﺎ= ﻫﻤﺎﻥ ﺑﻠﺎﺋﻰ ﮐﻪ ﺑﻮ&= #65239;ﺖ ﺣﻤﻠﻪ ﮔﺮﮒ،ﮐ= 5258; ﻣﻴﺸﻰ ﺩﻭﭼﺎﺭ &= #65153;ﻥ ﻣﻴﺸﻮﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﺪ= ف ﻄﺒﻴﻌت ﻨﺎﺑﻮﺩ ﮐﺮﺩﻥ &= #65235;ﻀﻮﻟﺎت ﻮﻏﻴﺮ ﺍﻟﻬﻴﺎ&#= 1606; اﺳﺖ. ﮐﻪ ﺟﺰ ﺁث&= #1575;ﺭ ﺑﺎﺳﺘﺎﻧﻰ ﺷﮑ&#= 65246;، ﺑﻨﺎﻡ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﻮ= ;ﻟﮑﻮﺭ، ﻭ ﺩﺭظﺎﻫﺮ ﺳﻨ&#= 1617;ﺖ ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ ﺑﺠﺎ ﻧﻤﻰ ﮔﺬﺍ&= #65197;ﺩ. ﻓﺮﻫﻨﮓ ﻭ ﺳﻨّ&#= 65174; ﺗﺎﺭﻳﺨﻰ ﻭ ﺑﺎ&= #65203;ﺘﺎﻧﻰ، ﺑﺮﺍﻯ ﻧﺴﻞ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﺪﻳﺪ ﭼﻪ ﻏﺎﻟﺐ ﺑﺎﺷ&= #65256;ﺪ ﻭ ﭼﻪ ﻣﻐﻠﻮﺏ،&#= 65175;ﻤﺪﻧﻰ ﺩﻳﮕﺮ ﮐﻪ ﺍﺯ ﺳ= ﻨّﺘﻬﺎ ﺩﻭﺭﻯ ﻣﻰ ﺟﻮﻳ&= #65256;ﺪ. ﻫﺮ ﺩﻭ ﻃﺮﻑ ﻏﻴ= ﺮ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭ&= #65251;ﺎﺩﻯ ﮔﺮﺍ، ﻭﻣﻘﻠّA= 194; ﻭﻣﺴﺨﺮه ﻮ ﺍﺯ &= #1607;ر ﻏﺎﻟﺒﻰ ﻣﻴﮕﻴ&#= 65198;دﻧﺪ. ﺍﻣﺎ ﺍﺻﻞ ﺍﻳﻦ = ﺗﻤﺪن عرﻓﺎﻧﻰ ﻭﺳﻨ= 17;ﺘﻰ،ﻫﻤﭽﻨﺎﻥ ﻧﺰﺩ ﻣﻌﻨﻮﻯ ﻭ&= #65165;ﺻﻞ،ﻭﺳﺎﻟﻚ ﻭﻣﺴﺘﻌﺪ ﺳﻠﻮ&#= 65241; ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺍ= ﻳﻦ ﺳﻨّﺖ ﺑﺎ ﺭﻧﮓ &= #65175;ﺎﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﺁﻥ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ،ﻭ ﺩﻳﮕ= 5198;ﺍﻥ ﻋﻤﻠﺎ ﺑﺮﺍﻯ ﻧ&= #65166;ﺑﻮﺩ ﺷﺪﻥ ﻭﮐﺎﺭﻣﺎ &= #65207;ﺪﻥ ﻭ ﻗﻬﻘﺮﺍ ﮔﺮﺩ&= #65267;ﺪن ﺒﺎ ﻫﻢ ﻣﺴﺎﺑﻘ&= #65258; ﻣﻴﮕﺬﺍﺭﻧﺪ. ﻋ&= #65166;ﺷﻘﺎﻥ ﺑﻔﺮﻫﻨﮓ ﻣﻠّ= 5264; ﻭ ﺳﻨّﺖ ﻗﻮﻣﻰ &= #65261; ﻧﮋﺍﺩﻯ ﺩﺭ ﺍﻳ&= #65198;ﺍﻥ ﻧﻴﺰ ﺳﺨﺖ ﻧﮕﺮ&= #65165;ﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺍ= 5267;ﻦ ﻳﻮﺭﺵ ﺗﻤﺪﻥ ﺟ&= #65194;ﻳﺪ ﻣﺎﺩﻯ ﻭ ﻏﺮﺑﻰ&= #1548; ﻣﻨﺠﺮ ﺑﺴﻘﻮﻁ &= #65165;ﺭﺯﺷﻬﺎﻯ ﻣﻠّﻰ،ﻭﺗﺸﺘʋ= 74; ﺑﻴﺸﺘﺮ ﺍﻓﮑﺎﺭ ﻭ ﺍﺻﻮ&= #65245; ﻭ ﺁﺩﺍﺏ ﻭ ﺍﺧﻠ= ﺎﻕ ﻭﺯﻧﺪﮔﻰ ﻣﺮﺩ&#= 65249; ﻣﻴﮕﺮﺩﺩ. ﺍﻳن عاﺷﻘﺎﻥ ﻓﺮﺍA= 251;ﻮﺵ ﮐﺮﺩه اﻧﺪ ﮐﻪ &#= 65203;ﻨّﺖ ﻗﻮﻣﻰ ﻣﺎ، ﻫﻤ&#= 65166;ﻥ ﻓﺮﻫﻨﮓ ﻭ ﻋﺎﺩ&= #65165;ﺕ ﻭ ﺗﺎﺭﻳﺦ ﻋﻠﻤ&= #65264; ﻭﻧﮋﺍﺩﻯ ﻣﺎ ﻧ&= #65268;ﺴﺖ. ﺑﻠکه هماﻥ ﻓ᥹= 2;ﻞ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺭ&= #65165;ﻳﺞ ﺟﺴﺘﻦ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺑﺮﺗﺮ ﺍﻭﻟﻴﺎ که ﺪﺭﺣﺎﻝ ﺭﻭ= 5165;ﺝ ﺩﺭ ﻫﺮﻗﻮمی اA= 203;ﺖ. ﮐﻪ ﻓﺮﺯﻧﺪﺍﻥ &= #65169;ﺮﺗﺮ ﻭ ﺗﮑّﺎﻣﻞ ﻳﺎ&#= 65235;ﺘﻪ ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ&= #1548; ﺍﺯ ﭘﺪﺭﺍﻥ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﻓﺮﺯﻧ&= #65194;ﺍﻧﻰ ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﺎ = ﻓﺮّ ﺑﺮﺗﺮ شهودی ᥷= 9;ﻧﺪﻩ ﺷﺪه اﻧﺪ. ﻭﺯﻧ&#= 65194;ﻩ ﻫﺴﺘﻨﺪ،ﺗﺎ ﺭ= 5165;ﻩ ﭘﺪﺭﺍﻥ،ﭼﻪ ﭘ= 5194;ﺭﺍﻥ ﺟﺴﻤﺎﻧﻰ ﻳﺎ ﭘ&= #65194;ﺭﺍﻥ ﺭﻭﺣﺎﻧﻰ ﻃﺮﻳ&#= 65240;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺭﺍ ﺩﺭ = ﺗﮑﺎﻣﻞ ﭘﻴﺶ ﺑﮕﻴﺮﻧﺪ. = ﻭ ﺍلاّ ﺍﻳﻦ ﺁث= 5;ﺭ ﻓﺮﻫﻨﮕﻰ،ﻧﻪ = 5165;ﻳﺪﺁﻝ ﻫﺴﺘﻨﺪ ﻭﻧﻪ ﻣ&= #65240;ﺪّس. ﻭﺷﺎﻳﺪ ﺍﻣﺮﻭ&#= 65199;ﻧﻴﺰ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬ&= #65166; ﺑﺪﺳﺖ ﺁﻳﺪ، ک= 607; ﻨﺴﺒﺖ ﺑﮕﺬﺷﺘ&#= 64405;ﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻨﻬﺎ ﺁثاﺭ= ; ﻣﺮﺩه اﻯ ﺍﺯ ﻣﺮﺩﮔﺎ&#= 65253; ﮔﺬﺷﺘﻪ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﺍﻣﺎﻧﺖ ﮔﺬﺷﺘ&#= 64405;ﺎﻥ ﺑﺮﺍﻯ ﻣﺎ،ﮊﻧ= 5176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻭ ﻓﺼ&= #65246;ﻧﻮﻋﻰ ﺗﮑﺎﻣﻠﻰ ﻳﺎﻓ&#= 65176;ﻪ ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻣﺮﻭﺯ ﻣﺎ ﺭ&= #65203;ﻴﺪﻩ،ﻭ ﺑﺎﻳﺪ ﺑﺮﺗﺮ ﺷ&= #65262;ﺩ ﻭ ﻏَﻨی ﺘﺮﮔﺮ= 5193;ﺩ. ﻭ ﺩﺭ ﺗﺮﮐﻴﺐ ﮊ= ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻭ ﮐﺮ&= #65261;ﻣﻮﺳﻮﻣﻬﺎﻯ ﻧﮋﺍﺩﻯ ﺩﺭ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﭘﺮﺑﺎﺭ&#= 65175;ﺮ ﺷﺪﻩ،ﻭ ﺑﺼﻮﺭ= 5173; ﮊﻧﻬﺎی کاﻣﻠʋ= 66;ﻥ ﻭﻏﻨﻰ ﺗﺮ ﺷﺪﻩ&= #1548;ﻭﻣﻨﺎﺳﺐ ﺗﺤﻮﻳﻞ ﺑﻨﺴﻠ&#= 65260;ﺎﻯ ﺑﻌﺪی ﻤﻴﺒﺎﺷ= 5194;. ﻫﺮﮐس ﺑﻐﻴﺮ ﺍ&#= 65199; ﺍﻳﻦ،ﺍﺯ ﺳُﻨ= 17;ﺖ ﺍﺟﺪﺍﺩﻯ ﺳﺨﻦ &= #65169;ﮕﻮﻳﺪ،ﻣﺮﺩʌ= 57; ﭘﺮﺳﺖ ﻭ ﻧﻴﺎﮐ&= #65166;ﻥ ﭘﺮﺳﺖ ﻭ ﻓﻨﺎﺗ&= #65268;ﻚ ﻭ ﻋﻘﺐ ﻣﺎﻧﺪه &= #1548;ﭼﻮﻥ ﺍﻗﻮﺍﻡ ﺑﺪﺍﺋ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﻣﻴﺨﻮ= ﺍﻫﺪ ﺑﻨﺸﺨﻮﺍﺭ ﺧﺎ&#= 65219;ﺮﺍﺕ ﮐﻮﺩﮐﻰ ﻭ ﺩﻭﺭ&= #65257; ﺟﻬﺎﻟﺖ ﺷﺨﺼﻰ &= #65261;ﻣﻠّﻰ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65193;. ﻣﺘﻌﺼّﺒﻴﻦ ﺍ= 5235;ﺮﺍﺩ ﮐﻮﺭﻯ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺑﺠﺎی ﺁﻳﻨﺪﻩ &#= 65255;ﮕﺎه ﺒﮕﺬﺷته ﺪﺍﺭA= 255;ﺪ. ﻣﺮﺩﻩ ﭘﺮﺳﺖ ﻭ = ﺍﺟﺪﺍﺩ ﭘﺮﺳﺖ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﭼﻨﺪﺍﻥ ﻫﻢ ﺑﺎ&= #65183;ﺪﺍﺩ ﭘﺮﺳﺘﻰ ﺑﺪﺍﺋ&#= 65268;ﺎﻥ ﻭﺣﺸﻰ ﺗﻔﺎﻭﺗ&#= 65264; ﻧﺪﺍﺭند. ﺍﺳﺮ= 5165;ﺋﻴﻠﻰ ﻫﺎ ﺧﻮﺩ ﺭﺍ ﺑﺮ= ﺗﺮﻳﻦ ﻣﻠﻞ ﻣﻴﺪﺍﻧﻨ&#= 65194;،ﭼﻮﻥ ﺧﺪﺍ ﮔﻔﺘﻪ ﺍﺳ&= #65174; ﻭﻟﻰ ﺍﻳﻦ ﺍﺳﺮ&= #65165;ﺋﻴﻠﻴﺎﻥ برتر، تنها ﺍ&#= 65203;ﺮاء ﮐﻨﻨﺪﮔﺎﻥ ﻣﻌ&#= 65198;ﺍﺟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻤﺮﺍﺗﺐ ﺷʌ= 60;ﻮﺩ ﺍﻟﻬی میباشند. ﻭﺍل&= #1575;ّ ﺩﺷﻤﻦ(ﺍﺳﺮﺍﺋ&#= 65268;ﻠﻴﺎﻥ ﻗﺸﺮﻯ) ﻣﺎﻧﻨﺪ = ﻫﻴﺘﻠﺮ ﻧﻴﺰ،ﺧﻮﺩ ﺭﺍ &#= 65169;ﻬﺘﺮﻳﻦ ﻧﮋﺍﺩ ﻣﻴﺪﺍﻧ&#= 65204;ﺘﻨﺪ. ﻋﺮب ﻨﻴﺰﻋﺠﻢ &#= 65197;ﺍ ﺍﻋﺠمی ﺰﺑﺎن A= 170;ﺴﺘﻪ ﻭ ﻣﺮﺩﻭﺩ ﻣﻴﺨ&= #65262;ﺍﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋ&= #65198;ﺏ ﺩﺭ ﻗﺮﺁﻥ،ﻫﻤ= 5166;ﻥ (ﺃﺭﺏ) ﻭﺑﺪﻭﻥ ﺭ= ;ﺏّ ﻭ ﻣﺮﺑّﻰ ﺍﻟﻬ&#= 65264; ﻣﻴﺨﻮﺍﻧﺪ. ﺯﻳ&= #65198;ﺍ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭﺟ&= #65166;ﻫﻞ ﻭ ﺑﺪﺍﺋﻰ ﻫﺴﺘ&= #65256;ﺪ ﻭ ﻋﺠﻢ ﻧﻴﺰ ﺃﺟ= ﻢ،ﻳﺎ ﺟﻢ ﻧﺸﺪﮔﺎﻥ ﻭ = ﺍﻟﻬﻰ ﻧﮕﺮﺩﻳﺪﻩ ﻫﺴ&#= 65176;ﻨﺪ. چه اﻳﺮﺍﻧﻰ ﻳA= 166;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻏﻴﺮﺍﻳﺮﺍ᥽= 5;ﻰ. نه اینکه عرﺏ &= #65165;ﻳﺮﺍﻧﻴﺎﻥ ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﻏ&= #65268;ﺮ ﺍﻋﺮﺍﺏ ﺭﺍ ﻋﺠ&= #65250; ﻭ ﺃﻋﺠﻤﻰ ﻣﻴﺨ&= #65262;ﺍﻧﺪ. ﻭﻣﻌﻠﻮﻡ ﻧﻴﺴ&#= 65174; ﺩﺭ ﺍﻳﻦ ﮔﻴﺮ ﻭ= ﺩﺍﺭ، ﺣﻖ ﮐﺠﺎ ﻭ ﻧﺸﺎ= ﻧﻪ ﺣﻖ ﭼﻴﺴﺖ؟ ﺑﻨ&#= 65224;ﺮ ﻣﻦ ﺣﻖ،ﻣﻘﺎﻡ &#= 65175;ﮑﺎﻣﻠﻰ ﻓﻌﻠﻰ ﻧﻮﻋﻰ ﺑ&= #65198;ﺗﺮﻳﻦ ﺩﺭ ﻳﻚ ﻗﻮﻡ ﺍﺳ= ﺖ ﻫﺮﮐس ﮐﻪ ﺩﺭ ﺳ&= #65248;ﺴﻠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺃﺑﺪﻯ ﺍﻟﻬﻰ،= 5251;ﻘﺎﻡ ﺍﻭﻝ ﺭﺍ ﺩﺍﺷﺖ&= #1548;ﺍﻭ ﺣﻘّﺎ ﺑﺮﺗﺮﻳ= 5254; ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﺍ= ;ﻭ ﺗﻮﻟﻴﺪ ﮐﻨﻨﺪ&#= 65257; ﺑﺮﺗﺮﻳﻦ ﻫﺎﻯ &= #65165;ﺣﺘﻤﺎﻟﻰ ﺑﻌﺪﻯ است . ﻭ ﺑ&= #65240;ﻴﻪ ﺷﺎﺧﻪ ﻫﺎﻯ ﻫﺮ&= #65199;ﻩ ﻭﺑﻰ ثمر ﻫﺴﺘA= 256;ﺪ، که عقب ﻣﺎﻧﺪ᥽= 7; ﻭ ﺩﺭ ﺷﺮﻑ ﺯﻭﺍﻝ میباشند. ﺍﻣﺎ= ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ ﻫﺮ ﻳﻚ ﺍ= ﺯ ﻣﺮﺩﻡ ﺁﻥ ﻧﮋﺍ&= #65193;ﻫﺎ،ﺩﺭ ﺟﻬﻨّﻤﻰ ﺍﺯ ﻋ&#= 65240;ﺐ ﻣﺎﻧﺪﮔﻰ ﻫﺴﺖ. = ﮐﻪ ﺑﺎﻳﺪ ﻫﻢ ﺑﺨﺎ&= #65219;ﺮ ﺟﻬﻞ ﻭ ﻋﻘﺐ ﻣﺎ= ﻧﺪﮔﻰ ﺗﮑﺎﻣﻠﻰ، از A= 259;ﺮﺁﻧﭽﻪ ﺷﺎﻳﺴﺘﻪ ﺁﻧﻬ&#= 65166; ﺍﺳﺖ ﺩﺳﺖ ﺑﮑﺸ&= #65256;ﺪ. ﺯﻳﺮﺍ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻤ= ;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻔﻬﻢ ﻭ ﺍﺩﺭﺍ&= #65241; ﻫﺎﻯ ﺑﺮﺗﺮ ﻭ ﺑ= ﻨﮋﺍﺩ ﺑﺮﺗﺮی ﺑﺮﺳﻨ= 5194;. ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65169;ﻔﻬﻤﻨﺪ،ﮐﻪ ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﮔﻰ ﺩﺭ ﺩﻧ&= #65268;ﺎ ﺍﺭﺯﺵ ﻧﺪﺍﺭﺩ. = ﻭ ﺟﻬﻨّﻤﻰ ﻣﻔﺖ &#= 65261; ﺑﻰ ﻧﺘﻴﺠﻪ ﮐﺸ&= #65268;ﺪﻥ ﺍﺳﺖ. ﻣﻠّﻰ ﮔﺮ&= #65165;ﻳﺎﻥ ﺳﻴﺎﺳﻰ ﻭ ﻧﮋﺍ&= #65193;ﻯ،ﻧﺒﺎﻳﺪ ﻧﮕﺮﺍﻥ ﺑﺎﺷﻨ&#= 65194;،ﮐﻪ ﭼﺮﺍ ﺩﻳﮕﺮ ﻧﻴ&= #65198;ﻭﻫﺎﻯ ﺳﻨّﺘﻰ ﭘﺪﺭﺍ= 5253;، ﺗﻮﺍﻧﺎﺋﻰ ﺍﻳ&#= 65254; ﺭﺍ ﻧﺪﺍﺭﻧﺪ،= 4400;ﻪ ﺍﺗّﺤﺎﺩﻯ ﺑﺮ= 5165;ﻯ ﻣﺎ ﺑﺴﺎﺯﻧﺪ. ﻭ= ﺟﻠﻮ ﺣﻤﻠﻪ ﺗﻤﺪﻥ ﺩ&= #65207;ﻤﻦ ﺭﺍ ﺑﮕﻴﺮﻧﺪ. ﺍ= ﻳن ﻤﻬﺎﺟﻤﻴﻦ ﺷﺎ&#= 65267;ﺴته ﻤﻘﺎﻡ ﻣﺎ ﻫﺴﺘ&= #65256;ﺪ. ﻭ ﺷﺎﻳﺴﺘگی ﻤ= 5166; ﻫﻤﻴﻦ ﻧﻴﺮﻭﻫ&#= 65166; ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳ&= #65198;ﺍ ﺑﻤﻴﻞ ﺧﻮﺩﻣﺎ&#= 65253; ﮐﺸﺶ ﺑﺴﻮﻯ ﺳﻠ&= #65268;ﻘﻪ ﺩﺷﻤﻦ ﺩﺍﺭﻳﻢ. = ﻭ ﺁﻧﺮﺍ ﺗﻘﻠﻴﺪ &= #65251;ﻴﮑﻨﻴﻢ. ﻫﻴﭻ ﮔﺎﻩ ﺗﻤﺪ&= #65253; ﺗﺤﻤﻴﻞ ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﺗﻤﺪﻧﻰ ﮐ&= #65258; ﺑﺮﺗﺮﻳﻦ ﺑﺎﺷ&#= 65194;. ﻭ ﺁﻧﻬﻢ ﺑﺴﺘﻪ = ﺑﺎﺧﺘﻴﺎﺭ ﻃﺎﻟﺒﺎن ﺁﻥ. ﻳ&= #65228;ﻨﻰ ﻣﻴﻞ ﺗﺸﻨﮕﺎﻥ &= #65165;ﺧﻠﺎﻕ ﻭ ﺗﻤﺪﻥ ﺍﻭﻟﻴ&= #65166;ﻯ ﺧﺪﺍ. ﻭﺑﻘﻴّﻪ &= #65175;ﻤﺪﻧﻬﺎ ﻗﻬﻘﺮﺍﺋﻰ ﻫﺴ&#= 65176;ﻨﺪ. ﻭ ﺑﻤﻴﻞ ﻭﻫﻮس &= #65191;ﻮﺩ،ﺍﻓﺮﺍﺩ ﺁﻥ ﺟﺎﻣﻌﻪ، ﺗ&#= 65254; ﺑﺬﻟّﺖ ﺗﻤﺪﻥ &#= 65193;ﺷﻤﻦ ﻣﻴﺪﻫﻨﺪ ﻧﻴﺮ&#= 65261;ﻫﺎﻯ ﻣﻬﺎﺟﻢ ﻧﻴﺰ،= 5259;ﻴﭻ ﻳﻚ ﺳﺎﺯﺵ ﻭ ﺷﺒ= ﺎﻫﺘﻰ ﺑﺎ ﻧﻴﺮﻭﻫﺎﻯ &= #65235;ﺮﻫﻨﮕﻰ ﻣﺎ ﻧﺪﺍﺭﺩ. ﺯﻳ= ﺮﺍ ﻣﺎ ﺩﻳﮕﺮ ﺍﻳﻦ = ﻧﻴﺮﻭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﮔﺬﺷ&#= 65176;ﻪ ﺭﺍ ﻧﺪﺍﺭﻳﻢ ﻭ = ﻧﻴﺮﻭﻫﺎﻯ ﺍﻣﺮﻭﺯﻯ ﻣﺎ،= 5227;ﺎﺷﻖ ﺍﺧﻠﺎﻕ ﻭﺗﻤﺪ&#= 65253; ﺧﺎﺭﺟﻰ ﺍﺳﺖ. ﺍ= ﻣﺎ ﺁﻥ ﮐﺴﺎﻧﻰ ﺩﺭ&= #65203;ﺮﺯﻣﻴﻨﻬﺎی ﺒﺎ ﺗﻤﺪن ﻮﻓﮑ&#= 65198; ﺷﺮﻗﻰ، ﻫﻤﭽﻨ= 5166;ﻥ ﺩﺭﻫﺮﮔﺮﻭﻩ ﺍ&#= 65199; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻣ&= #65204;ﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166;ﻗﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻫ= 5268;ﭻ ﺧﻄﺮﻯ ﻧﻴﺰ ﺍﺯ = ﻧﻴﺮﻭﻫﺎﻯ ﺗﻤﺪﻥ ﻣﻬﺎﺟﻢ &= #65165;ﺣﺴﺎس ﻧﻤﻰ ﮐﻨﻨﺪ. ﮐﺎ= ﺭ ﻓﺮﻫﻨﮓ ﻭ ﻋﻘﻞ = ﻭﺗﮑﺎﻣﻞ ﻭ ﺳﻠﻮﻙ،ﮐﺎﺭ &#= 65193;ﻝ ﺍﺳﺖ ﻭﻣﻴﻞ ﻭ ﺁ= ﺯﺍﺩﻯ ﺷﺨﺼﻰ. ﺩﻳﮕﺮﺍ&= #65253; ﺍﺻﻮﻟﺎ ﺗﻤﺪﻥ &= #65207;ﺮﻗﻰ ﻧﺪﺍﺭﻧﺪ،ﻭ ﺑ= 5166;ﻳﺪ ﻧﻴﺰ ﻧﮕﺮﺍﻥ ﺣ&= #65166;ﻝ ﺧﻮﺩ ﺑﺎﺷﻨﺪ. ک&= #1607; ﭽﺮﺍ ﺍﺷﺮﺍﻕ ﻃ&= #65248;ب ﻨﻴﺴﺘﻨﺪ. ﺍﻟﺒ&= #65176;ﻪ ﺣﻖ ﻣﻴﺪﻫﻢ،ﺍ= 4404;ﺮ ﺩﻓﺎﻉ ﺍﺯﺳﻨّ= 5174; ﻭﻣﻠﻴّﺖ،ﺑﻘʌ= 12;ﺪ ﺣﻔﻆ ﺭﮊﻳﻤﻬﺎ&#= 65263; ﺳﻴﺎﺳﻰ ﻭﺑﻌﻀ&#= 65264; ﺳﻴﺴﺘم هاﻯ ﺍA= 183;ﺪﺍﺩﻯ ﺑﺎﺷﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﺯﺑﺎﻥ ﻭ ﺷﻌﺮ ﻭ= ﺭﻭﺷﻬﺎﻯ ﺯﻧﺪﮔﻰ ﻭ ﺧﺎﻧ&= #65262;ﺍﺩﮔﻰ ﻭﻟﻰ ﺑﺎﺯ ﺍﻳﻦ = ﺗﻠﺎﺵ ﺍﻣﺮﻭﺯ ﻧﺎﺣﻖ &= #65165;ﺳﺖ. ﺑﻠﮑﻪ ﺑﻌﺪ ﺍﺯ = ﮐﻤﺎﻝ ﻭ ﺷﻬﻮﺩ ﺧﻮﺩﻣ&= #65166;ﻥ ﻣﻌﻨﻰ ﻣﻴﻴﺎﺑ&#= 65194;. ﻣﺎﭼﻪ ﻣﻴﺘﻮﺍ&#= 65255;ﻴﻢ ﺑﮑﻨﻴﻢ ﺍﮔﺮ ﻣ&= #65166;ﻫﻢ ﺑﻴﻤﺎﺭ ﻭ ﻋﻘﺐ = ﻣﺎﻧﺪﻩ ﺩﺭﺳﻠﺴﻠﻪ ﺗﮑ&#= 65166;ﻣﻠﺎﺕ ﺍﺯﻟﻰ ﺍﺑﺪﻯ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﻴﻢ؟ ﮐﻪ ﺑ&#= 65194;ﻭﻥ ﺷﻬﻮﺩ ﻭﻋﻘﻞ ﻟ&= #65194;ﻧّﻰ ﻭ ﺩﻟﻰ ﭘﺎﻙ ﺑﺎ= ﺷﻴﻢ ﻭﻟﻰ ﻗﺼﺪ ﺧﺪﻣ&= #65174; ﺑﺪﻳﮕﺮﺍن ﺪﺍ= 5197;ﻳﻢ. ﻳﺎ ﻫﻤﺎﻥ ﻣﺤﺒ&= #1617;ﺖ ﺧﺎﻟﻪ ﺧﺮﺳﻪ،= 5169;ﻴﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺑﻬﺘﺮ ﻧﺨʌ= 62;ﺍﻫﺪ ﺑﻮﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻀ= ﺎﺩ ﻧﻴﺮﻭﻫﺎﻯ ﻣﺎ&#= 65193;ﻯ ﺑﺎ ﻧﻴﺮﻭﻫﺎﻯ &= #65227;ﺮﻓﺎﻧﻰ ﻣﻨﺤﺮﻑ ﺷﺪﻩ ﻭ&= #65251;ﺎﺩﻯ ﮔﺮﺩﻳﺪﻩ ﻣﻌﻨ&#= 65264; ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﭼﻨﻴﻦ ﻋﺮﻓﺎﻧﻰ ﻭ ﺩﻳ&= #65256;ﻰ ﻭ ﺳﻨّﺘﻰ ﻣﻨﺤ&#= 65198;ﻑ ﺷﺪﻩ ﺍﺯ ﺭﺍﻩ ﺣ= ﻖ ﻭﻋﻤﻞ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻭ ﺑﺎ ﺍﮐﺘ= ;ﻔﺎ ﺑﻌﻠﻢ ﮐﻠﺎﻡ ﻭ&= #65251;ﻌﺎﻧﻰ ﻇﺎﻫﺮﻯ ﻭ ﻓﻘﻪ = ﺳﻴﺎﺳﻰ ﻭ ﺭﺳﻤﻰ،ﮐﻪ ﺑ&#= 65166;ﺯ ﺧﻮﺩ ﻫﻤﺎﻥ ﻧﻴ&= #65198;ﻭﻫﺎﻯ ﻣﺎﺩﻯ ﺍﺳﺖ،ک= 07; ﻨﺎﻡ ﺑﻐﻠﻂ ﻋﺮﻓﺎﻥ &= #65261; ﺩﻳﻦ ﮔﺮﻓﺘﻪ ﺍ&= #65204;ﺖ. ﺣﺘﻰ ﻋﺮﻓﺎﻥ ﻧ&= #65166;ﺏ ﻭ ﻣﺤﺒﻮس ﺯﻳﺮ &= #65191;ﺎﮐﺴﺘﺮ ﻣﺎﻧﺪﻩ،ﺧﻮﺩ = 5169;ﻴﺸﺘﺮ ﺍﺯ ﻋﺮﻓﺎﻥ ﻏﻴ&= #65198;ﺳﻠﻮﮐﻰ ﺩﺭﺩ ﻣﻰ ﮐﺸﺪ، &= #65175;ﺎ ﺍﺯ ﺳﻠﻴﻘﻪ ﻫﺎ&= #65263; ﻣﺎﺩﻯ ﻭ ﻋﻠﻤﻰ = ﻣﻬﺎﺟﻢ ﻭﻣﻨﮑﺮﺍﻥ ﺧﺪ&#= 65165;. ﮐﻪ ﺍﻳﻨﻬﺎ ﮐﺎ&= #65235;ﺮ ﺑﻰ ﺧﺒﺮند. ﻭﻟ&#= 65264; ﺍﻳﻦ ﻋﺎﺭﻓﺎﻥ &= #65169;ﻰ ﻋﺮﻓﺎﻥ ﻋﻤﻠﻰ &= #65261; ﺷﻬﻮﺩﻯ،ﮐﻪ ﺷ= 5228;ﺎﺭﻫﺎﻯ ﺑﻰ ﺷﻌﻮﺭﻯ ﺍﺯ = ﺩﻳﻦ ﻭﻋﺮﻓﺎﻥ ﻭﺳﻠ&#= 65262;ﻙ ﺳﺮ ﻣﻴﺪﻫﻨﺪ،= 5251;ﻨﺎﻓﻖ ﻭﻣﺸﺮﻙ ﺩﺭ ﻣﮑ&= #65176;ﺐ ﻣﺤﻤﺪﻯ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﺟﻬﻨّﻢ ﻭﮐﺎ&#= 65197;ﻣﺎﻯ ﺁﻧﻬﺎ ﺩﺍﻍ ﺗﺮ = ﺍﺳﺖ، ﺍﻣﺎ ﻋﺎﺭﻓﺎﻥ &= #65261;ﺍﻗﻌﻰ،ﺧﻮﺩ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65255;ﻴﺰ ﮐﻤﻚ ﻣﻴﮑﻨﻨﺪ&#= 1548; ﺗﺎ ﺍﻣﭙﺮﺍﺗﻮ&#= 65197;ﻯ ﺗﻤﺪﻥ ﺑﻰ ﺩﻳﻨ&= #65166;ﻥ ﻭ ﻣﺘﺪﻳّﻨﺎﻥ &#= 65231;ﻴﺮ ﺳﺎﻟﻚ،ﻭ ﻣﻠّA= 264; ﮔﺮﺍﻳﺎﻥ ﻏﻴﺮ &= #65175;ﮑﺎﻣﻠﻰ ﺳﻘﻮﻁ ﮐﻨﻨﺪ. ﺩ= ﺭ ﺣﺎﻟﻴکه عملا= ﻫﻢ ﺍﻭﻟﻴﺎی ﺨﺪﺍ= 548;ﺑﻬﺘﺮﻳﻦ ﭘﻴﺮﻭﺍﻥ ﻭ ﮐﺎ&= #65255;ﺪﻳﺪﻫﺎﻯ ﺳﻠﻮکی ﺨﻮﺩﺭA= 165; ﺩﺭ ﺑﻴن گرﻭه A= 259;ﺎ ﻳﺎﻓﺘﻬﺎﻧﺪ،@= 400;ﻪ ﻇﺎﻫﺮﺍ ﻣﻨﮑﺮ &= #65191;ﺪﺍ ﺑﻮﺩه اﻧﺪ. ﻭ ﺍ&= #1604;اّ ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﻣ&= #65204;ﻠﻤﺎﻧﺎﻥ ﻏﻴﺮ ﻣؤﻣﻦ ﻭ ﻏ&= #65268;ﺮ ﺳﺎﻟﻚ،ﻳﺎ ﻣﻠ= 617;ﻰ ﮔﺮﺍﻳﺎﻥ ﺑﻰ ﺍ&= #65227;ﺘﻨﺎ ﺑﺘﮑﺎﻣﻞ ﺑﻴﺸ&#= 65176;ﺮ ﻓﺼﻞ ﻧﻮﻋﻰ ﻧﮋ&= #65165;ﺩ ﺧﻮﺩ،ﻣﮕﺮ ﻗﺪ= 5197;ﺗﻰ ﺩﺍﺭﻧﺪ ﺗﺎ ﺍﺯ = ﺩﺳﺖ ﺗﻌﺼّﺒﺎﺕ ﻗﺪ= 5267;ﻢ ﺧﻮﻳﺶ ﻧﺠﺎﺕ ﻳ&= #65166;ﺑﻨﺪ. ﺍﮔﺮ ﺍﻳﻦ ﻣﺮﺩ&= #65249; ﻧﺴﻞ ﺟﺪﻳﺪ ﻭ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺑﺨﺎﻃʋ= 98; ﺫﺍﺕ ﺁﻟﻮﺩﻩ ﻭ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺧﻮﺩ،ﻣﻴﻞ ﺑﺎ= 5255;ﺘﻘﺎﺩ ﺍﺯ ﺳﻨّﺖ ﻣﺬﻫ&#= 65170;ﻰ ﻭﻣﻠّﻰ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﻨﺪ،ﺩﻳﮕA= 198; ﻧﺎﺭﻭﺍﺋﻰ ﺍﺳ&#= 65174; که اﺯ ﺩﺷﻤﻦ ﺑ= 5194; ﺑﮕوﻴﻢ. ﺧﻮﺩﻣ&#= 65166;ﻥ ﻫﺴﺘﻴﻢ ﮐﻪ ﺳﻨ&= #1617;ﺖ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺧ&= #65262;ﺩﺭﺍ،ﺑﻮﻫﻢ ﻭ ﺧﺮﺍﻓﺎﺕ ﺗﻌ&= #65170;ﻴﺮ ﻣﻰ ﮐﻨﻴﻢ. ﻭ ﻳﺎ= ; ﺁﻧﻬﺎ ﺭﺍ ﺗﻠﺦ ﻭ ﺯﺷﺖ= ﻭﻧﺎﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ ﻣﻰ ﺧﻮﺍ&= #65255;ﻴﻢ . ﻫﻤﺎﻥ ﻃﻮﺭ ﻫﻢ= ; ﮐﻪ ﺑﺤﻖ ﺳﻨّﺘﻬﺎ= 5263; ﺳﻴﺎﺳی ﻮﺗﺎﺭ= 5267;ﺨﻰ ﻣﺎ ﻧﻴﺰ ﻭﺍﻗﻌ&= #65166; ﺯﺷﺖ ﻭ ﻧﺎ ﻣﻨﺎ= ﺳﺐ ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ. = ﺩﻳﮕﺮ ﭼﻪ ﺍﻳﺮﺍﺩﻯ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺮ ﺩﺷﻤﻦ ﻭﺍﺭ&= #65193; ﻣﻰ ﮐﻨﻴﻢ. ﮐﻪ ﺗ= ;ﻤﺪﻥ ﻣﻬﺎﺟﻢ ﺩﺍﺭﺩ &= #65165;ﻳﻦ ﻣﺎﺋﻴﻢ ﮐﻪ ﻃﺎ&= #65247;ﺐ ﺁﻥ ﻫﺴﺘﻴﻢ. ﻣﮕ= ﺮ ﻣﻴﺸﻮﺩ ﺷﺎﻳﺴ&#= 65176;ﻪ ﻫﺎﻯ ﻗﺪﻳﻤﻰ،= 5261; ﻣﺪﻟﻬﺎﻯ ﺩﻫﺎ&#= 65175;ﻰ ﺷﺪﻩ ﺭﺍ ﺩﺭ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺷﻬﺮﻫﺎﻯ = ﻣﺪﺭﻥ،ﻭﻭﺳﺎA= 163;ﻂ ﻧﻘﻠﻴﻪ ﺁﺧﺮﻳ&#= 65254; ﺳﻴﺴﺘﻢ ﺑﺎﺯ ﺗ&= #64401;ﺮﺍﺭ ﮐﺮﺩ؟ ﻳﺎ ﻣﮕﺮ &= #65251;ﻴﺘﻮﺍﻥ ﺍﻓﮑﺎﺭ ﻭ ﺍﺻﻮ&= #65245; ﻭﻣﻨﻄﻖ ﻗﺪﻳﻢ &= #65251;ﺎﺩﻯ ﺷﺪﻩ ﺧﻮﺩﺭﺍ،= 4400;ﻪ ﮐﻤﺘﺮﻳﻦ ﻣﺎی= 607; اﻯ ﺍﺯ ﺣﻘﻴﻘﺖ &= #65193;ﺭ ﻣﻘﺎﻳﺴﻪ ﺍﻣﺮ&#= 65261;ﺯ ﺭﺍ ﺩﺍﺭﻧﺪ،ﻗ= 5166;ﺑﻞ ﺍﺣﻴﺎ ﺷﺪﻥ ﺩﺍ&= #65255;ﺴﺖ؟ ﻳﺎ ﻣﮕﺮ ﻫﺮ ﺗﻤ= ﺪﻥ ﺟﺪﻳﺪﻯ،ﻣﺎﻧA= 226; ﺍﺯ ﺍﺯ ﺍﻳﻦ ﺍﺳ= ﺖ،ﮐﻪ ﻏﺬﺍﻯ ﻣﺤﺒﻮﺏ &= #65191;ﻮﺩﻣﺎﻥ ﺭﺍ ﺗﻬﻴّﻪ ﮐﻨ&#= 65268;ﻢ،ﻳﺎ ﻋﺎﺩﺍﺕ ﻣﺤﺒﻮ&#= 65167; ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻧ&= #65252;ﺎﺋﻴﻢ ؟ ﻫﻤﻪ ﺑﺴﺘﻪ ﺑ&= #65166;ﻳﻦ ﺍﺳﺖ. ﮐﻪ</span><span dir=3DLTR></span><sp= an lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺎ ﭼﻘﺪﺭ ﺑﺮﻭﺷﻬ&#= 65166; ﻭ ﻋﺎﺩﺍﺕ ﻣﻬﺎ&= #65183;ﻢ ﺩﻝ ﺑﺴﺘﻪ ﺑﺎﺷ&= #65268;ﻢ. ﻫﻴﭻ ﻣﻘﺎﻭﻣﺘ&#= 65264; ﺭﺳﻤﻰ ﻭ ﻗﺎﻧﻮ&= #65255;ﻰ ﻫﻢ ﻗﺎﺩﺭ ﻧﻴﺴ&= #65174;،ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮﻝ ﻃﺒﻴﻌ&= #65264; ﺭﺍ ﻣﺎﻧﻊ ﮔﺮﺩ&= #65193;، ﮐﻪ ﺧﻮﺩﻣﺎﻥ ﺧ&= #65262;ﺍﺳته اﻳﻢ ﺯﻳﺮﺍ ﺍﻳ&#= 65254; ﮐﺸﺘﻦ ﻧﻔس ﺁﻟ&#= 65262;ﺩﻩ ﻭ ﺳﻄﻊ ﻋﻘﻞ ﻭ ﻓ= ;ﺼﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻋﻰ ﻭﺍ ﺭA= 235;ﺘﻪ ﻣﺎ ﺍﺳﺖ،ﮐﻪ ﺑ&#= 65166;ﻳﺪﻣﺎﻫﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺗﻌﺎلی ﻨﻮﻋﻰ = 5169;ﺒﺨﺸﻴﻢ. ﻫﺮﭼﻪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﮑ= ;ﺮ ﻭ ﺗﻤﺪﻥ ﻭ ﺗﻮﺟّ&#= 65258; ﺑﺮﻭﺡ،ﺑﺎﻣﻮA= 197; ﻣﺎﺩﻯ ﻭ ﺩﻧﻴﻮ&= #65263; ﺷﺪﻥ ﺑﻴﺸﺘﺮ ﻣ&= #65268;ﮕﺮﺩﺩ، ﻣﺸﺨﺼﺎﺕ ﺣﻴﺎ&#= 65173; ﺭﻭﺣﻰ ﻭ ﻣﻠﮑﻮ&= #65175;ﻰ،ﭼﻮﻥ ﺳﻤﺒﻠﻴﺴﻢ ﻭ ﺳ&= #65256;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﺗﻤﺮ&= #64400;ﺰ ﺑﺨﺪﺍ ﻭ ﺗﮑﺎﻣ&= #65246; ﺑﺮﺗﺮ ﻣﺎﻧﻊ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﻋﻮﺽ ﺍ= ﻓﺴﻮﻥ ﭘﺬﻳﺮﻯ ﺑﻴﺸﺘ&#= 65198;،ﻭ ﺗﺴﻠﻴﻢ ﺑﻨﻔس &#= 65261;ﻏﺮﺍﻳﺰ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎ&#= 65257; ﻣﺤﮑﻢ ﺗﺮ ﻣﻴﮕ&= #65198;ﺩﺩ. ﺍﺯ ﻧﻈﺮ ﻓﻠﺴﻔ&= #65264; ﻭ ﺍﭘﺴﺘﻤﻮﻟﻮ&#= 64394;ﻳﻚ،ﺍﻳﺪﻩ ﻫﺎﻯ ﺍﺻﻠﻰ ﻓﮑ&= #65198; ﻭ ﻋﻘﻴﺪﻩ،ﺑﺎ= 5251;ﻮﺭﻯﭼﻮﻥ ﺑﺎﻭﺭ ﺩﺍﺷﺘﻦ &= #65165;ﻳﻨﮑﻪ،ﺧﻠﻘʋ= 74; ﺍﺯ ﻋﺪﻡ ﺑﻮﺩﻩ = ﻭ ﻧﻪ ﺍﺯ ﺧﺪﺍ، ﻭ = ﺑﺎ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﻫ= ﻢ ﺩﻭﺑﺎﺭﻩ ﺑﻌﺪ&#= 65249; ﻣﻴﺮﻭﻳﻢ. ﭘس ﻣ&= #65204;ﺌﻮﻟﻴّﺘﻰ ﻫﻢ ﺩﺭ ﮐﺎﺭ ﻧﻴ= ﺴﺖ. ﻭ ﻳﺎ ﺍﻣﻮﺭ ﺍﺗ= ﻔﺎﻕ ﻣﺎﺭﺍ ﺑﺎﻳﻨﺠ&#= 65166; ﮐﺸﻴﺪﻩ،ﻧﻪ ﺍ= 5267;ﻨﮑﻪ ﻣﺎ ﺳﻴﺮﻯ ﺍﺯﻟ&= #65264; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65175;ﺎ ﺍﻣﺮﻭﺯ ﺩﺍﺷت= 607; اﻳﻢ. ﻭ ﻳﺎ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻳﻨﮑﻪ ﺗﺎﺭﻳﺦ ﺣﺮﮐﺘ&#= 65264; ﺫﻫﻨﻰ ﺩﺍﺷﺘﻪ&#= 1548; ﺭﺑﻄﻰ ﺑﺠﺮﻳﺎ&#= 65255;ﺎﺕ ﻭﺍﻗﻌﻰ ﻣﺎﺩﻯ &= #65255;ﺪﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ ﺑﺠﺮﻳ&= #65166;ﻧﺎﺕ ﻭﺍﻗﻌﻰ ﺍﻟﻬﻰ&#= 1548;ﻭ ﻋﻘﻠﻬﺎﻯ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﺑ&#= 65184;ﺎﻯ ﺍﺭﺍﺩﻩ ﺍﺯﻟﻰ &= #65191;ﺪﺍئی که اﺭﺍﺩﻩ ﺁﺯA= 165;ﺩ ﺷﺨﺼﻰ ﻣﻄﺮﺡ ﺑ&= #65166;ﺷﺪ. ﻭ ﺑﺠﺎﻯ ﺗﮑﻴﻪ = ﺑﺮﻣﻄﻠﻖ ﺍﻟﻬﻰ ﮐﺮﺩﻥ ﺑ&= #65198; ﻗﺪﺭﺕ ﺷﺨﺼﻰ ﺍ&= #65175;ّﮑﺎ ﺷﻮﺩ ﻭﺩﻳﮕﺮ ﭘ&= #65256;ﺎﻩ ﺑﺮﺧﺪﺍ ﻭ ﻣﺮﺍ&= #65175;ﺐ ﺑﺎﻟﺎﺗﺮ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﺑﻰ ﻓﺎﻳﺪﻩ ﺑﻨ&= #65224;ﺮ ﻣﻴﺮﺳﺪ. ﻭ ﻳﺎ ﻃ= ;ﺒﻴﻌﺖ ﻭ ﮐﻴﻬﺎﻥ ﻭﺭﻭ&= #65185; ﻭ ﻣﻌﻨﻰ،</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺗﺪﺑﻴﺮ ﻭﻧﻈﻢ ﺗﺒﺪﻳﻞ &= #65169;ﺎﺷﻴاء ﺫﻫﻨﻰ ﻣﻴﺸﻮﻧ&#= 65194; ﻭﮐﻞ ﻃﺒﻴﻌﺖ ﭼ&= #65268;ﺰ ﻣُﺮﺪه اﻯ ﻣﻴ@= 405;ﺮﺩﺩ. ﮐﻪ ﺻﺤﻨﻪ ﺧﻮﺩ = ﻧﻤﺎﺋﻰ ﻋﻠﻢ ﻭﺗﮑﻨﻴﻢ &= #65261; ﺍﺳﺘثماﺭ ﻃﺒʌ= 68;ﻌﺖ ﻭ ﺗﺴﻠﻂ ﺑﺮﺩﻳ&= #64405;ﺮﺍﻥ ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩ&#= 65193;. ﻏﺮﻭﺭ ﻭ ﮔﺴﺘﺎ&= #65191;ﻰ ﻭ ﻋﺎﻗﺒﺖ ﻧﻴﻨ&= #65194;ﻳﺸﻰ،ﻭﻣﺴﺌʌ= 62;ﻟﻴّﺖ ﺍﺑﺪﻯ ﻧﺪﺍﺷﺘ&#= 65254; ﺗﻮﺳﻌﻪ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﻣﺎﺩﻩ ﻣﺼﺮﻑ ﺷ&= #65194;ﻧﻰ ﻣﻴﺸﻮﺩ،ﻭ ﺩﺭ &#= 65165;ﺧﺘﻴﺎﺭ ﺩﻧﻴﺎﻯ ﺭﻳﺎﺿ&#= 65264; ﻭ ﻣﻴﮑﺎﻧﻴﻚ ﺩ&= #65197; ﻣﻴﺂﻳﺪ. ﻭ ﺩﻳﮕ= ﺮ ﺍثرﻯ ﺍﺯ ﺻﻮﺭ= 5175;ﻬﺎﻯ ﺟﻮﻫﺮﻯ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ،ﻭ ﻋﻘﻮﻝ ﻭﻣﺎﻫﻴ&#= 1617;ﺖ ﻫﺎﻯ ﺍﻟﻬﻰ ﺩﺭ = ﺁﻥ ﻧﻴﺴﺖ. ﻣﺎﺩه ﭽ&= #65262;ن ﺨﺪﺍ ﻭ ﺣﺎﮐﻢ ﺑ= ﺮ ﻣﺎ ﻣﻴﺸﻮﺩ،ﻭ &#= 65165;ﺣﺴﺎس ﻣﺎﺩی ﻨﻴﺰ ﺍﺻ&#= 65246; ﻣﻌﺮﻓﺖ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﻏﺮﺍﻳﺰ ﻣﺎﺩ&= #65263; ﺣﻘﻴﺮ ﻧﻔسﻫﻢ &#= 65165;ﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻭﺍﻗﻌﻰ،= 5261;ﻭﺍﻗﻌﻰ ﻟﺎﺯﻡ ﺍﻟﺘﻮﺟ&#= 1617;ﻪ ﻣﻴﺸﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﺩﺭ ﻓﻠﺴفه ﻧﺎﺗﻮA= 197;ﺍﻟﻴﺴﻢ ﻭ ﭘﻮﺯﻳﺘﻮﻳﺴ&#= 65250; ﺑﺂﻧﺠﺎ ﺭﺳﻴﺪ&#= 65255;ﺪ، ﮐﻪ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65197;ﺵ ﻓﻘﻂ ﺍﺑﺰﺍﺭ ﺳ&= #65166;ﺯﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺑﮑﺎﺭ ﺑﺮ= ﺩﻥ ﻣﺎﺩﻩ ﺍﺳﺖ. ﻭ ﺍ= ;ﻳﻦ ﺭﺍ ﺗﻨﻬﺎ ﻓﺮﻕ = ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻣﻴﺪ&= #65165;ﻧﻨﺪ. ﻧﻪ ﺑﻮﺩﻥ ﺗﻔﺎ&= #65261;ﺗﻬﺎﺋﻰ ﺩﺭ ﺭﻭﺡ ﮊﻧﺘﻴ&= #1705;ی ﻮ ﺍﻣﻮﺭ ﺃﺯﻟﻰ = ﺩﺭ ﺗﮑﺎﻣﻞ. ﻋﻘﻞ ﻫ= ﻢ ﺩﻳﮕﺮ ﺍﺯ ﺧﺪﺍ = ﻭ ﺑﺎﻟﺎﺗﺮﻫﺎ ﺑ&#= 65252;ﺎ ﻧﻤﻴﺮﺳﺪ. ﺑﻠﮑ&= #65258; ﺗﺮﺷّحی اﺯ ﻃʋ= 70;ﻴﻌﺖ ﻣﺎﺩه مغر ﻣﺎ A= 251;ﻴﺒﺎﺷﺪ. ﺩﺭ ﭼﻨﻴﻦ ﻃﺮﺯ = ﺗﻔﮑّﺮﻯ ﻣﺎﺩﻯ،ﺗﺎﺭﻳA= 190; ﻫﻢ ﻧﺘﻴﺠﻪ ﺗﻤ&= #65166;ﻳﻠﺎﺕ ﺟﻨﺴﻰ ﻭ ﻟﻴﭙﻮ&= #65163;ﻴﺪ ﻓﺮﻭﻳﺪﻯ ﺑﺤﺮ&#= 64400;ﺖ ﻭ ﭘﻴﺸﺮﻓﺖ ﮐﻨ&= #65262;ﻧﻰ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﺍﺭﺍﺩﻩ ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﻧ&= #65268;ﭽﻪ،ﻭ ﺗﻤﺎﻳﻞ ﺑﺘﻮﻟ&#= 65268;ﺪ ﺑﻘﺼﺪ ﺍﺷﺒﺎﻉ &= #65231;ﺮﺍﻳﺰ ﻣﺎﺭﮐس،ﻧﻤﻮʌ= 55;ﻪ ﻧﺘﺎﻳﺠﻰ ﺍﺳﺕ &= #64400;ﻪ ﺫﮐﺮ ﻣﺎﺩﻯ ﺍﻣ&= #65198;ﻭﺯ ﺩﺭﺩﺳﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﻳﻢ. ﺩﺭ ﻓﻠﺴﻔﻪ ﻋﺪ&= #1607; اﻯ ﮐﻪ ﺣﺮﮐﺖ ﺗ&= #65166;ﺭﻳﺦ ﺭﺍ ﺗﻔﺴﻴﺮﻣﻴ&#= 64401;ﻨﻨﺪ،ﻳﮑﻰ ﻣﺤﻮﺭ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﺪﺍﺭﻯ،ﻭ ﻗﻄ= 5168; ﺑﻮﺩﻥ ﺻﻮﺭﺗﻬ&#= 65166;ﻯ ﺷﻬﻮﺩﻯ،ﺩﺭ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﻭ ﺟﺮﻳﺎ&= #65253; ﺗﮑﺎﻣﻞ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭﺣﺮﮐﺖ ﺑﺴﻮﻯ &= #65191;ﺪﺍ ﮐﻪ ﺩﺭ ﺍﺳﻠﺎﻡ = ﺑﻤﺤﻮﺭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﻴﺮﺳﺪ. ﻭ ﻳﮑﻰ ﻫﻢ ﺗﺼﻮ= ﺭ ﻫﮕﻠﻴﺴﻢ که ﭙ= 5268;ﺸﺮﻓت ﺮﻭﺡ ﻭﻓﮑﺮ ﻭﺫ&= #65259;ﻦ ﺳﻨﺘﺰ ﺍﺳﺖ. ﻭ ﻧ= ;ﺰﺩ ﻣﺎﺭﮐس ﺑﺘﻮﺟ= 5268;ﻪ ﺩﻳﺎﻟﮑﺘﻴﮑﻰ &#= 65251;ﺒﺎﺭﺯﻩ ﻭﺗﻀﺎﺩ ﻃﺒﻘﺎ&#= 65175;ﻰ ﺩﺭﺁﻣﺪه ﻮ ﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺧ&= #65218; ﻋﻠمی هدﻑ(ﻏﺎʌ= 67;ﺐ ﺟﻮﺋﻰ) ﻣﺴﻴﺤﻰ = ﻭﻣﺤﻤﺪﻯ ﻭﺷﻬﻮﺩﻯ که ﺒ= 4401;ﻠّﻰ ﮐﻨﺎﺭ ﮔﺬﺍﺭﺩ&#= 65257; ﻣﻴﺸﻮﺩ. ﻫﻤﻪ ﺍ= ﻳﻨﻬﺎ ﻣﻈﺎﻫﺮﻯ ﺍﺯ ﺗ&= #65188;ﻮﻝ ﻓﮑﺮ ﺍﻧﺴﺎﻥ،= 5165;ﺯ ﺍﺻﻞ ﺩﺭﻭﻥ ﮔﺮ&= #65165;ﺋﻰ ﺭﻭﺣﻰ، ﻳﺎ ﺍﺻ&#= 65246; ﺳﺒﮋﮐﺘﻴﻮﻳﺘ= 5258; ﺫﻫﻨﻰ ﻭ ﻧﻪ ﺷﻬ= ﻮﺩﻯ، ﮐﻪ ﺩﺭﺍﮔﻮﺳﺘ&#= 65268;ﻨﻰ،ﻭ ﻳﺎ ﺗﺒﺪﻳﻞ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﺻﻞ ﺗﻔﺮّﺩ،ﺩﻭﺭ A= 165;ﺯ ﻭﺣﺪﺕ،ﻳﺎ ﺗﻔ= 4401;ّﺮ ﺍﻧﺘﻘﺎﺩﻯ ﺍﮐ&#= 65260;ﺎﻡ ﻭ ﻳﺎ ﺍﺻﻞ ﮐﻮﺟ= ﻴﺘﻮﻯ ﺩﮐﺎﺭﺗﻰ،ﺗﺎ = 5169;ﺎﻟﺄﺧﺮﻩ ﺑﻪ ﻣﻮﻧﺎﺩﻫﺎ&#= 65263; ﻟﺎﻳﺐ ﻧﻴﺘﺰ ﺭ&= #65203;ﻴﺪ. ﻭ ﻳﺎ ﻧﺰﺩ ﻓﻴﺨ= ﺘﻪ ﺑﻪ ﻋﮑس ﺍﻟﻌﻤ&#= 65246; ﻭﻋﻤﻞ ﻣﺘﻘﺎﺑ&#= 65246;،ﻭ ﻳﺎ ﻧﺰﺩ ﺍﺳﺘﻴ&= #65198;ﻧﺮ ﺑﻤﻦ ﻣﺤﺾ،ﻭ ﻳ&#= 65166; ﻧﺰﺩ ﺳﺎﺭﺗﺮ ﻣ&= #65188;ﮑﻮﻣﻴّﺖ ﻓﺮﺩ ﺑﺮﺍﻯ ﺁﺯ&= #65165;ﺩﻯ ﺟﻤﻊ ﺧﺘﻢ ﻣﻴﺸ&= #65262;ﺩ. ﺍﻳﻨﻬﺎ ﻧﻤﻮن= 607; هاﻯ ﺟﺎﻟب ﻮﻣA= 260;ﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺗﻔﮑّﺮ ʌ= 51;ﺎﺩﻯ ﺷﺪﻩ ﺍﺯ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﺳﻨّﺘﻰ ﻭ ﺍﻟﻬ&#= 65264; ﻗﺒﻠﻰ ﺍﺳﺖ. ﻫﺮ= ﮐﺪﺍﻡ ﺷﺎﺧﻪ ﻭﺭﺍﻫﻰ &= #65169;ﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺤﺮﺍﻓ&#= 65264; ﺑﺎﺯ ﮐﺮﺩﻩ،ﻭ &#= 65191;ﻮﺩ ﻧﻴﻤﻪ ﺭﺍﻩ ﺟﺎ&= #65251;ﺎﻧﺪه اﻧﺪ. ﻭ ﻫﻨﻮﺯ ﻫ= ﻢ ﭘﻴﺮﻭﺍﻥ ﺁﻧﻬ&#= 65166; ﺗﮑﻠﻴﻒ ﺧﻮﺩ ﺭ&= #65165; ﻧﻤﻰ ﺩﺍﻧﻨﺪ،= 4400;ﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺣﻘ&#= 65268;ﻘﺖ ﭼﻴﺴﺖ،ﻭ ﮐﺪﺍ= 5249; ﺍﺳﺖ ﻭ ﮐﺠﺎ ﺍﺳ= ﺖ؟ ﺳﺮﺍﺳﺮ ﺍﺑﻬﺎ&#= 65249; ﻭ ﺣﻴﺮﺕ،ﻭ ﺁﺵ &= #65207;ﻠّﻪ ﻗﻠﻢ ﮐﺎﺭ ﺁﺷﻔ&= #1578;ه ﻔﮑﺮ ﺑﺸﺮﻯ ﻣﻌ&= #65166;ﺻﺮ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﺩﮔﺮﮔﻮﻧﻰ ﻭ ﺍ&= #65255;ﺘﻘﺎﻝ ﺍﺯ ﺍﻭﻟﻮﻳّﺖ &#= 65165;ﺭﺍﺩﻩ ﺍﻟﻬﻰ ﻭ إزلی A= 261; ﻧﺎﻣﺘﻨﺎﻫﻰ، = 5169;ﻪ ﺍﺭﺍﺩﻫﺎﻯ ﺷﺨ&#= 65212;ﻰ ﻭ ﺁﺯﺍﺩ،ﮐﻪ ﻧ&#= 65200;ﺩ ﮐﺎﻧﺖ ﺍﺭﺍﺩﻩ &= #65165;ﺧﺘﻴﺎﺭ،ﻭ ﻧﺰﺩ ﻧﻴﭽﻪ ﺍﺭ&= #65165;ﺩﻩ ﺍﺯ ﻣﺤﻞ ﻗﺪﺭﺕ = ﺑﻮﺩ. ﮐﻪ ﻓﮑﺮ ﻣﺮﺩﻡ = ﻣﻐﺮﺏ ﺭ ﻣﻴﻦ ﺭﺍ ﺍﺯ ﺳ= ;ﻄﺢ ﺣﻘﻴﺮ ﺧﻮﺩﺑﺴ&#= 65220;ﺤﻰ ﺣﻘﻴﺮ ﺗﺮ، ﻭﻳ&#= 65166; ﺍﺯ ﻋﻘﻞ ﺟﺰﺋﻰ = ﻧﺴﺒﻰ، ﺑﻌﻘﻞ ﻏﺮﻳﺰﻯ &= #65187;ﻴﻮﺍنی ﺘﺮ،ﻭ ﻳﺎ ﺍﺯ ﺁ&= #65267;ﻨﺪﻩ ﺑﻴﻨﻰ ﻭ ﻏﺎﻳﺖ = ﻃﻠﺒﻰ ﻭﻣﻌﺎﺩ ﺟﺴﺘﻦ&#= 1548;ﺑﺪﻳﺪﻯ ﻣﺘﻮﺟّﻪ ﮔﺬﺷ= 5176;ﻪ ﻭ ﺗﺎﺭﻳﺦ،ﻭ ﻳ&#= 65166; ﺍﺯ ﻋﻘﻠﻰ ﺧﺪﺍ&= #65163;ﻰ ﺑﻌﻘﻠﻰ ﺷﺨﺼﻰ &= #65255;ﺰﻭﻝ ﮐﺮﺩﻥ. ﻭ ﺍﺯ ﺍﺳ= ;ﺘﻐﺮﺍﻕ ﺩﺭ ﻣﻄﻠﻖ ﻣﺘﻮ&= #65183;ّﻪ ﺑﻔﺰﻭﻥ ﺧﻮﺍﻫ&#= 65264; ﻧﻔس ﺩﺭ ﺁﻣﺪﻩ &= #65165;ﺳﺖ. ﺍﻳﻦ ﻣﻈﺎﻫﺮ ﻭ&= #65175;ﻌﺒﻴﺮﺍﺕ ﺍﺯ ﺳﻘﻮﻁ ﻭﻗﻬ&= #65240;ﺮﺍﻯ ﺗﻤﺪن اﺳﺖ. ﺣﺘ&#= 65264; ﺍﮔﺮ ﺑﺮ ﻃﺒﻖ ﻗ= ﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﻰ ﻭ ﺑﻄﻮ&= #65197; ﻣﻨﻈّﻢ ﺻﻮﺭﺕ &#= 64404;ﻴﺮﺩ. ﻭ ﻳﺎ ﺣﺘﻰ ﺍﮔﺮ= ﺧﺎﺭﺝ ﺍﺯ ﻧﻈﻢ ﻗﻮﺍﻧ&= #65268;ﻦ ﻃﺒﻴﻌﺖ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ. ﺗﮑﺎﻣﻞ ﺑﺸﺮﻯ &= #65261; ﺍﺻل ﺘﻌﺎﻟﻰ ﻣ&#= 65194;ﺍﻭﻡ ﺩﺭﺻﻮﺭﺕ ﻧﻮﻋ&#= 65264; ﻭ ﻋﻘﻞ ﻭﺣﺎﻝ ﻣ= ﻮﺟﻮﺩﺍت ﺒﮑﻤﺎﻝ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ، ﻭﺣﺘﻰ ﺍﺣﺘﺮﺍ&#= 65249; ﻭ ﺗﻘﺪّس ﻗﻮﺍ= 5255;ﻴﻦ ﻃﺒﻴﻌﻰ ﻣﺴﻴﺮ &= #65175;ﮑﺎﻣﻞ ﺭﺍ ﺗﻮﺟﻴﻪ ﻣﻴ&= #64401;ﻨﺪ،ﻭﻳﺎ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ﻰ ﺳﻘﻮﻁ ﻭ ﻗﻬﻘﺮ&= #65165;ﻯ ﻧﻮﻋﻰ ﺍﺭﻭﺍﺡ &= #65235;ﺮﺩﻯ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺷﺮﻕ ﻧﻴﺰ ﺑﺎ ﭘﻴﺶ ﺁ= ﻣﺪ ﻋﺼﺮ ﺍﺳﺘﻌﻤﺎ&#= 65197; ﻧﻈﺎﻣﻰ ﻭ ﻏﺮﺏ = ﺯﺩﮔﻰ،ﻫﻤﻴﻦ ﻗﻮﺍﻧﻴﻦﺑﺎﺯ &#= 65193;ﺭ ﺳﻘﻮﻁ ﺩﺍﺩﻥ ﺗ&= #65252;ﺪﻥ ﮐﻤﻚ ﮐﺮﺩ. ﻭﻧﻴ= ﺰ ﻣﺪﺍﻓﻌﻰ ﻫﻢ ﻧ&= #65194;ﺍﺷﺖ. ﻭ ﺣﺘﻰ ﺧﻮﺩ ﺍﻧ= ﺴﺎن ﺒﺎ ﺫﺍﺕ ﺷﺮﻗﻰ = ﺩﺭﺁﻥ ﻧﻴﺰ ﻣﺸﺎﺭﮐﺖ &= #65193;ﺍﺷته اند. ﺍﻳﻦ ﺣﻘﻴ= 5240;ﺖ ﻣﺎﺭﺍ ﺑﻴﺎﺩ گ&#= 1601;ته ﻗﺮﺁﻥ ﻣﻰ ﺍﻧﺪ&= #65165;ﺯﺩ،ﮐﻪ ﺭﺍﻩ ﺣﻖ ﻧﻪ ﺷﺮ= ﻗﻰ ﺍﺳﺖ ﻭﻧﻪ ﻏﺮﺑ&= #65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DLTR>.</span><span dir=3DRTL></span><span dir=3DRTL></span> <span lang= =3DAR-SA>ﻳﻌﻨﻰ ﺍﻣﺮﻯ ﺫﻫﻨﻰ ﺍ&= #65203;ﺖ،ﻭﻧﻪ ﺍﻣﺮﻯ ﻣﺎﺩﻯ. ﺑ= ﻠﮑﻪ ﻣﻠﮑﻮﺗﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ،ﮔﺮﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﺫﻫﻦ = ﻭ ﺑﺼﻮﺭﺕ ﻣﺎﺩﻯ &= #65223;ﺎﻫﺮ ﻣﻴﮕﻴﺮﺩ. ﻭﺣﻖ = ﺩﺭ ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﺍ&= #65247;ﻬﻰ،ﻭ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺷﻬﻮﺩﻯ ﺍﺳﺖ = ﻧﻪ ﺑﺎ ﺍﻧﺤﺮﺍﻓﻰ &= #65195;ﻫﻨﻰ ﺷﺮﻗﻰ ﻭ ﺩﻳﻦ ﻇ= ﺎﻫﺮﻯ،ﻭﻣﻌﺎA= 255;ﻰ ﻟﻔﻈﻰ ﻭ ﻗﺮﺍﺭ = ﺩﺍﺩﻫﺎﻯ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺟ&= #65200;ﺋﻰ. ﻭﻧﻪ ﺍﻧﺤﺮﺍﻓ&#= 65264; ﻣﺎﺩﻯ ﻭ ﺩﺭ ﻗﻮ= ﺍﻧﻴﻦ ﻃﺒﻴﻌﻰ ﻭ ﺟﺒﺮ = ﺧﻮﺩﮐﺎﺭ،ﺑﺪA= 261;ﻥ ﺗﺪﺑﻴﺮ ﻭ ثباA= 173;،ﻭ ﺑﺪﻭﻥ ﻫﺮﮔﻮﻧ&#= 65258; ﺗﮑﺎﻣل ﺮﻭﺣﻰ. &= #65259;ﻤﺎﻥ ﭼﻴﺰﻯ ﮐﻪ ﺩﺭ ﻣ= ﺸﺮﻗﻴﺎﻥ ﻧﻴﺰ ﺍﮐثرﻳّʋ= 74; ﺍﺯ ﺁﻥ ﺩﻭﺭﺷﺪﻩ،= 5227;ﻤﻠﺎ ﻫﻢ ﻏﺮﺑﻰ ﺷﺪﻩ = ﺑﻮﺩه اﻧﺪ. ﭼﻪ ﻣﺸﺮﻕ = ﺯﻣﻴﻦ ﻳﺎ ﻣﺸﺮﻕ ﺍﺷﺮ&= #65165;ﻗﻰ ﺍﻟﻬﻰ ﺍﻳﻦ ﺣﺮ&= #64400;ﺖ ﺗﺎﺭﻳﺦ،ﻭ ﺳﻴ= 5198; ﻭﻧﻈﺎﻡ ﺩﺍﺋﻢ &= #65165;ﻟﺘﻐﻴﻴﺮ ﺩﺭ ﺣﻴﺎﺕ،ﻏﺎ= 5267;ﺘﻰ ﻭ ﻫﺪﻓﻰ ﺩﺍﺭﺩ.= ﻭﻟﻰ ﺁﻳﺎ ﺍﻳﻦ ﻏﺎﻳ&= #65174;،ﻫﻤﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﺭﻭ= 581; ﺴﺎﻟﮑﺎﻥ ﻭ ﺷﻬ&= #65262;ﺩ ﻫﺎﻯ ﻋﺮﻓﺎ ﻭ ﺻ= ﻮﻓﻴﻪ ﻭﮐﺎﻣﻠﺎﻥ ﺭﺍ&#= 65257; ﺧﺪﺍ ﺍﺳﺖ؟ﻳﺎ &#= 65165;ﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺳ&= #65262;ﮊﻩ ﻣﺤﺪﻭﺩﻯ ﻧﺰﺩ &= #64400;ﺎﻧﺖ،ﮐﻪ ﺑﺂﺯﺍﺩﻯ ﺁﮔﺎ&#= 65259;ﻰ ﺧﻮﺩ ﻓﺮﺿﺎ ﻣﻴ&= #65198;ﺳﺪ. ﻭ ﻳﺎ ﻫﻤﺎﻥ ﻏﺎ= ﻳﺖ ﻫﺎﻳﺪﮔﺮ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻫﺪﻑ ﺗﺎﺭﻳﺦ ﻓ&= #65198;ﺍﻣﻮﺷﻰ ﻭﺟﻮﺩ ﺍﺳﺖ. ﻭ ﻳ= ;ﺎ ﻫﻤﺎﻥ ﻧﻈﺮ ﺷﻴ&= #65228;ﻴﺎﻥ ﻏﺎﻳﺖ ﺍﺧﺮﻭﻯ &= #65219;ﻠﺒﻰ ﺍﺳﺖ،ﻭﻳﺎ ﺑﮕ= 5236;ﺘﻪ ﺧﻮﺩﻡ، ﻏﺎﻳﺖ &#= 65207;ﻬﻮﺩ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺟﺴﺘﻦ. ﻭ ﻳﺎﺣﺘ= ﻰ ﻧﻈﺮ ﻫﻨﺪﻳﺎﻥ &= #65193;ﺭ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺣ&#= 1604;ه اﻯ ﭘﻴﺸﺮﻓﺘﻪ= 548;ﺑﻌﺼﺮ ﺁﺧﺮ ﮐﻴﻬﺎﻧﻰ &= #64400;ﺎﻟﻰ ﻳﻮﮔﺎ ﺩﺭ ﺁﺧﺮ = ﺍﻟﺰﻣﺎﻥ ﺍﺳﺖ. ﻫﻤﻪ ﺍﻳﻦ= ﻏﺎﻳﺎﺕ ﻭﭘﺎﻳﺎﻧﻬﺎ ﺑ&#= 65204;ﺘﻪ ﺑﺪﻳﺪﮔﺎﻩ ﻣﺎ &= #65165;ﺳﺖ. ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮ&= #65267;ﻢ،ﺑﻌﻘﻞ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﺎ&= #1548;ﻭ ﻳﺎﺑﺪﺭﺟﻪ ﺗﺰ&#= 64400;ﻴﻪ ﻃﻠﺒﻰ ﻣﺎ ﺑﺴﺘ&= #64405;ﻰ ﺩﺍﺭﺩ. ﻳﻌﻨﻰ ﺑ= ﺎﻟﺄﺧﺮﻩ ﮐﻴﻔﻴّﺖ ﻋﻘﻴ= 5194;ﻩ ﺍﻳﻤﺎﻧﻰ ﻣﺎ،= 5169;ﺴﺘﮕﻰ ﺩﺍﺭﺩ،ﮐﻪ ﭼﻪ &#= 65197;ﺍه ﻭ ﺭﻭیّه اﻯ ﻓ@= 401;ﺮﻯ ﺩﺭ ﺯﻧﺪﮔﻰ ﺩﺍ&= #65197;ﻳﻢ. ﻧﻪ ﺑﻤﻘﺪﺍﺭ ﻭ = ﮐﻤﻴّﺖ ﺩﺍﻧﺎﺋﻰ ﻣﺤﺾ&#= 1548;ﻳﺎﺍﻃﻠﺎﻋﺎ᥵= 3; ﻋﻠﻤﻰ ﻭ ﺍﺳﺘﺪ&= #65247;ﺎﻟﻰ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﻣ&= #65166;. ﺩﺭ ﻫﻤﻴﻦ ﮔﻴﺮ = ﻭﺩﺍﺭ،ﺩﻭ ﻗﻄﺐ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺷﺮﻗﻰ ﻭ ﻏ= ;ﺮﺑﻰ ﮐﻪ ﺭﻫﺒﺮﻯ ﺍﻳ&= #65254; ﮔﺮﻭﻫﺎﻯ ﻣﺘﻌ&#= 65194;ﺩ ﻓﮑﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ، ﺑﺠﻨﮓ ﻳﮑﺪﻳﮕ&#= 65198;ﭘﺮﺩﺍﺧﺘﻪ،ᤨ= 0;ﺎﺭﻯ ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺯ ﺻ᥷= 4;ﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﺗ&= #65166; ﺍﻣﺮﻭﺯ ﺑﻮﺩﻩ&#= 1548;ﻭ ﺑﺠﺎﺋﻰ ﻫﻢ ﻧﺮ&= #65203;ﻴﺪﻩ ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﻓ= ;ﺎﻳﺪﻩ ﺁﻥ ﮐﻤﻚ ﺑﺘﺼﻔ&= #65268;ﻪ ﺍﻟﻬﻰ،ﺩﺭ ﺗﺼ= 5236;ﻴﻪ ﻫﺮ ﺩﻭﻯ ﺷﺮﻗﻰ = ﻭ ﻏﺮﺑﻰ،ﺑﻨﻔﻊ = 5165;ﺳﻠﺎﻡ ﻭ ﺗﺴﻠﻴﻢ ﺳﻠﻮ&= #64400;ﻰ ﻭﻟﺎﻳﺖ ﺯﻣﺎﻥ &= #65165;ﺳﺖ. ﻭﺑﺮﺍﻯ ﺣﻔﻆ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺑﺘ= 5262;ﺍﻧﻨﺪ ﺑﻤﺄﻣﻮﺭﻳّﺖ = 5165;ﻟﻬﻰ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65255;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺮﻭﺯﻩ ﻫﻢ ﺩﺭ ﺷﺮﻕ ﻭ ﻧ= ;ﻴﺰ ﺑﺨﺼﻮﺹ ﺩﺭ ﻏﺮ&= #65167;،ﺍﻳﻦ ﻗﻬﻘﺮﺍﻯ ﻣﺎﺩ&#= 65263; ﮔﺮﺍﺋﻰ ﺗﻤﺪﻥ &= #65193;ﺭ ﺗﻮﺟّﻪ ﻭ ﺗﻘﺪ&#= 65267;س ﻗﺪﺭﺕ،ﻭﺗﻔﮑ= 17;ﺮ ﺗﮑﻨﻴﮑﻰ،ﻭﻣA= 228;ﻴﺎﺭ ﺑﻮﺩﻥ ﺗﺠﺮﺑﻪ&#= 1548;ﻭ ﻳﺎ ﻋﻤﻠﻰ ﺑﻮﺩ&= #65253; ﻭﻓﺎﻳﺪﻩ ﺩﺍﺷ&#= 65176;ﻦ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5176;ﻰ ﻭ ﻳﺎ ﺗﻔﺴﻴﺮ ﻣ= ﺎﺩی ﺪﺭﺍﻧﮕﻴﺰه ﻫ= 575;ﻯ ﻧﻔﺴﺎﻧﻰ ﺍﺯ ﺗ&= #65166;ﺭﻳﺦ ﻭ ﺍﻳﻨﮑﻪ ﻳﻌﻨ&= #65264; ﺍﻧﺴﺎﻥ ﻫﻤﺎﻥ &= #65165;ﺳﺖ ﮐﻪ ﻏﺮﺍﻳﺰﺵ ﻫ&= #65204;ﺖ،ﻭﺑﺎﻳﺪ ﻫﻢ ﺑﺎﺷﻮﺩ، ﺍ&#= 65203;ﺎس ﺗﻔﺴﻴﺮ ﻭﺗﻔﮑ&#= 1617;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺷﺪʌ= 57;،ﺗﺎ ﺟﺎﺋﻰ که ﻴﻚ ﻣ&#= 65176;ﻔﮑّﺮﺍﻣﺮﻳᤨ= 1;ﺎﺋﻰ ﺗﻌﺮﻳﻒ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻣﻴﮑﺎﻧیز= 05;ی ﻭ ﺑﻴﻮﺷﻴﻤﻴﺴ&#= 65176;ﻰ ﺑﻴﺸﺘﺮ ﻧﻤﻴﺪ&#= 65165;ﻧﺪ. ﻭ ﺗﻤﺎﻡ ﺍﺭﺯﺷ&= #65260;ﺎ ﻭ ﺷﺮﺍﻓﺖ ﺍﻧﺴ&= #65166;ﻧﻰ ﻳﻚ ﺑﺎﺭﻩﻓﺮﺍ&#= 65251;ﻮﺵ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﭼﻪ ﺭﺳﺪ ﺑﻤﻘﺎﻡ ﻋ&= #65240;ﻞ ﻭﺗﻤﺪﻥ ﻭ ﺍﻧﺴ&= #65166;ﻧﻴّﺖ . ﺟﺎﻯ ﺗﻌﺠّﺐ ﺍ= ﺳﺖ،ﮐﻪ ﭼﺮﺍ ﻣﺎ ﺑﺎﻳﺪ &= #65165;ﻳﻦ ﻋﻘﻴﺪﻩ ﻋﻠﻤﻰ&#= 1548;ﺩﺭ ﺗﻌﺮﻳﻒ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻗﺒﻮﻝ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻨﻴﻢ. ﻣﺎﺩﺍﻡ ﮐﻪ ﺧﻮ&= #65193; ﺍﻭ ﻧﻴﺰ ﮐﻪ ﺍﻳ= ﻦ ﻧﻈﺮﻳﻪ ﺭﺍ ﺩﺍ&= #65193;ﻩ،که ﻨﺘﻴﺠﻪ ﻳﻚ ﻣﮑ&= #65166;ﻧﻴﺴﻢ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﺁﻧﻬﺎ ﺍﺻﻞ ﻭﻣﺒﺪﺃ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ، ﻫﻤﺎﻥ ﺳﻮ&#= 65191;ﺖ ﺍﻳﻦ ﻣﮑﺎﻧﻴﺴ&#= 65250; ﻣﻴﺪﺍﻧﻨﺪ. ﻫﻤ&= #65166;ﻥ ﻃﻮﺭ ﮐﻪ ﺑﺮﻕ ﺩ= ﺭ ﻳﻚ ﮐﺎﻣﭙﻴﻮﺗ&#= 65198;، ﻫﻤﻪ ﭼﻴﺰ ﺩﺭ ﻣ= ﺤﺼﻮﻝ ﻓﮑﺮﻯ ﺍﻳﻦ ﺩﺳ&= #65176;ﮕﺎﻩ ﺍﺳﺖ. ﺍﻳﻦ ﺣﮑﻢ= ﺟﺰﻣﻰ،ﮐﻪ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #64380;ﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﺍﺳﺖ ﻳ= ﻌﻨﻰ ﺍﻧﺴﺎﻥ ﻫﻢ ﺷﻴ&= #1574; ﻭ ﺃﻣﺮﻯ ﻋﻮﺿﻰ = ﻭ ﻧﺎﻗﺺ ﺍﻟﺨﻠﻘ&#= 65258; ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #64404;ﺮ ﺑﻐﺎﻳﺖ ﺍﻟﻬﻰ &= #65261; ﺭﺳﻴﺪﻥ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺑﺎﻟﺎﺗﺮ ﺧﺪﺍ&#= 65163;ﻰ، ﺗﻮﺟّﻪ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﻴﻢ ﭼﻨﻴﻦ &= #65255;ﺎﻗﺼﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﮑ&#= 65252;ﺎﻝ ﺑﺮﺳﺪ. ﻭ ﭼﻘﺪﺭ= ﻫﻢ ﺑﺎ ﺍﺭﺯﺵ ﺑﻮﺩ&= #65257;. ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﺎ&= #65267;ﻦ ﮐﻤﺎﻝ ﺧﻮﺭﺳﻴ&#= 65194;ﻩ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65191;ﻮﺩﺵ ﺭﺍ ﺗﻌﺮﻳﻒ ﻭﻣ&= #65228;ﺮﻓﻰ ﻧﻤﺎﻳﺪ. ﺍﻳﻦ ﭼ= ﻪ ﻧﻘﺼﻰ ﺍﺳﺖ ﮐﻪ = ﻗﺪﺭﺕ ﺟﺴﺘﻦ ﮐﻤﺎﻝ ﻭ = ﺍﺭﺍﺩه ﺭﺍ ﺩﺍﺭﺩ ؟ ﭼﻨ&= #65268;ﻦ ﻗﺪﺭﺗﻰ ﺩﺭ ﻫﺪ&= #65165;ﻳﺖ ﻭ ﮐﻤﺎﻝ ﺧﻮﺩ ﺩ= ﺭ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ﻰ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻭ = ﺑﻰ ﻣﻌﻨﻰ ﻭﻣﺤﺎﻝ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺗﺪﺑﻴ&= #65198; ﺍﻟﻬﻰ که عاﻗʌ= 46; ﺑﺮﺗﺮ،ﻭ ﺩﺍﺭﺍﻯ ﻏﺎﻳت &#= 65262;ﻫﺪف ﺒﺮﺍﻯ ﮐﺎﺭﻫﺎ&#= 65263; ﺧﻮﺩ،ﻫﻢ ﺍﻣﺮ= 740; ﻤﻤﮑﻦ ﺍﺳﺖ ﻭ ﻫ= ﻢ ﻣﻌﻘﻮﻝ،ﻭ ﻫﻢ &#= 65183;ﺎﻟﺐ ﺗﻮﺟّﻪ ﻣﺎ ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺑﺮﺭﺳﻰ ﺭﻭﺍﻧ&#= 65264; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺍﺩﺑﻰ ﻭ ﻫﻨﺮﻯ،ﻭ ﻫﺮ &= #65207;ﺎﺧﻪ ﻓﺮﻫﻨﮕﻰ ﺍﺯ ﺍ&= #65267;ﻦ ﺟﻮﺍﻣﻊ ﻣﺎﺩﻯ &= #65207;ﺪﻩ،ﺟﺰ ﺗﺮس ﻭ ﭘﺮﻳﺸﺎ&#= 65255;ﻰ ﻭ ﺗﻠﺎﺗﺶ ﻫﺮ ﺩ= ﻭ ﮔﺮﻭﻩ ﺷﺮﻗﻰ ﻭ = ﻏﺮﺑﻰ، ﻣﻌﻴﺎﺭﻫﺎﻯ ﻋ&#= 65248;ﻤﻰ ﻭﻣﻌﻤﻮﻟﻰ ﻧﻤ&#= 65264; ﺑﻴﻨﻴﻢ. ﮐﻪ ﺧﻮ= ﺩ ﺗﻌﺒﻴﺮﻯ ﻭﺍﺿ&#= 65186; ﺍﺯ ﭘﻮﭼﻰ ﻭ ﺣﻴ= ﺮﺕ ﻭ ﺳﺮﮔﺮﺩﺍﻧﻰ &= #65235;ﮑﺮ ﻭﺗﻤﺪﻥ ﺍﺳﺖ. ﻭ= ﺩﻳﮕﺮ ﭼﻮﻥ ﺗﻤﺪﻥ ﺳﻨ&= #1617;ﺘﻰ ﺷﺮﻗﻰ،ﺍﺯ ﻣﺪ= 5267;ﻨﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺎﻯ ﻓﺎﺿﻠʌ= 58; ﻭ ﺁﺭﻣﺎﻧﻬﺎﻯ ﻣ&#= 65220;ﻠﻮﺏ ﻭﻣﻘﺪّس ﻭ ﺍﻧ= 4405;ﻴﺰﻩ ﻫﺎﻯ ﭘﻴﺶ ﺑﺮﻧ&= #65194;ﻩ ﺗﮑﺎﻣﻠﻰ،ﻭ ﻧ= 5268;ﺰ ﺍﺳﺘﺤﮑﺎﻡ ﻳﻚ &= #65235;ﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﺧﺒﺮﻯ = ﻧﻴﺴﺖ. ﭘس ﺍﻳﻦ ﺗﻤﺪﻥ &= #65193;ﺭ ﺷﺮﻑ ﺳﻘﻮﻁ ﻭﺯ&= #65261;ﺍﻝ ﺍﺳﺖ،ﻣﺎﺩﺍﻡ = 4400;ﻪ ﻏﺮﺑﻰ ﺍﺳﺖ. ﭼﻪ= ﺩﺭ ﻏﺮﺏ ﺑﺎﺷﺪ ﻳﺎ = ﺩﺭ ﺷﺮﻕ،ﻭ ﭼﻪ ﺫﻫ&#= 65256;ﻰ ﺑﺎﺷﺪ ﻳﺎ ﻣﻮﺿ&= #65262;ﻋﻰ ﺁﺑﮋﮐﺘﻴﻮ ﻣﻠ&#= 65252;ﻮس . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺎﺭﻳﺦ ﻧﻴﺰ ﺩﺭﺷﺮﻕ ﺑ&= #65166;ﺯ ﺑﻤﻌﻨﻰ ﺗﺎﺭﻳ&#= 65190; ﺩﺭ ﻏﺮﺏ ﻧﻴﺴﺖ.= ﺩﺭﺷﺮﻕ ﺗﺎﺭﻳﺦ ﻣﻘﺪّ= 587; ﺍﺳﺖ. ﻭ ﻫﻤﺎﻥ ﺗ= ;ﻠﺎﺷﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﺍﺳﺖ،ﮐﻪ ﻣﺎﺭ= 5165; ﺑﺎﻣﺮﻭﺯ ﺭﺳﺎ&#= 65255;ﻴﺪﻩ . ﻭﻟﻰ ﻣﻬﻢ ﺗﺮ ᥴ= 5;ﺯ ﺗﺎﺭﻳﺦ ﺑﺮﺍﻯ &= #65175;ﻔﮑّﺮ ﺷﺮﻗﻰ ﻭﺭﻭﺣﻰ&#= 1548; ﻏﺎﻳﺖ ﺟﻮﺋﻰ ﻭ = ﺍﺑﺪﻳّﺖ ﺍﻟﻬﻰ ﻭ ﺁﻳﻨﺪ&= #65257; ﻧﮕﺮﻯ ﺍﺳﺖ. ﺍﻳ= ﻨﺪه اﻯ ﮐﻪ ﮐﻤﺎﻝ ﻣ&= #65220;ﻠﻮﺏ ﺭﺍ ﺑﻤﺎ ﻣﻴﺮﺳ&= #65166;ﻧﺪ، ﻭ ﻣﺎﺭﺍ ﺗﮑﺎﻣ&= #65246; ﻣﻴﺪﻫﻨﺪ. ﺗﺎﺭ&= #65267;ﺦ ﮔﺬﺷﺘﻪ ﺑﺮﺍﻯ &= #65207;ﺮﻗﻴﺎﻥ ﺑﻴﺸﺘﺮ ﺧﺎﻃﺮ&#= 65165;ﺕ ﺟﺎﻭﺩﺍﻧﻰﻣﻴ= 5194;ﺍﻧﺪ ﻧﻪ ﺧﺎﻃﺮﻩ ﭘﺪ&= #65267;ﺪﻩ ﻫﺎ. ﺷﺮﻗﻰ ﻫﺴﺘ= ﻰ ﺭﺍ ﭘﺪﻳﺪﻩ ﺟﺪ&= #65165; ﺍﺯ ﻫﻢ ﻧﻤﻴﺪﺍ&= #65255;ﺪ. ﺑﻠﮑﻪ ﺳﻴّﺎل= 07; اﻯ ﺍﺯ ﻭﺟﻮﺩ ﻣ&= #65268;ﺪﺍﻧﺪ، ﮐﻪ ﺩﺍﺭﺩ ﺑﺴﻮ&= #65263; ﺁﻳﻨﺪﻩ ﻣﻴﺮﻭ&#= 65193;. ﺍﻳﻦ ﻓﮑﺮ ﺷﺮﻗ&= #65264; ﻫﻤﺎﻥ ﻋﺮﻓﺎﻥ &= #65169;ﺎﺳﺘﺎﻧﻰ ﻭ ﺳﻨّﺖ ﺳﻠﻮﮐ&#= 65264; ﺍﺯﻟﻰ ﻭ ﺣﮑﻤﺖ = ﺍﻟﻬﻰ ﻧﺰﺩ ﺍﻭﻟﻴﺎﻯ &= #65191;ﺪﺍ ﺷﻨﺎس ﺑﻮﺩﻩ ﻭ&#= 65259;ﺴﺖ. ﺗﺎﺭﻳﺦ ﻧﺰﺩ ﺍ&= #65193;ﻳﺎﻥ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ &= #65261; ﺍﻭﻟﻴﺎ ﻭﺳﺎﻟ&#= 64401;ﺎﻥ ﺍﻟﻬﻰ، ﻳﻌﻨﻰ &#= 65251;ﺪﺍﻡ ﺭﻓﻊ ﻣﻘﺎﻡ ﺟﺪ&= #65267;ﺪﻯ ﺍﺯ ﺟﻤﺎﻝ ﻭﮐﻤ&= #65166;ﻝ ﺧﻮﻳﺶ ﺍﺳﺖ. ﻭ ﺑ= ;ﺎ ﺗﺰﮐﻴﻪ ﻭ ﺧﻮﺩ&= #65203;ﺎﺯﻯ، ﺷﻨﺎﺧﺖ ﻣﻘﺎﻡ &= #65187;ﻘﻴﺮ ﻓﻌﻠﻰ ﺧﻮﺩ، ﻭ&#= 65207;ﻨﺎﺧﺖ ﺑﻴﺸﺘﺮ ﻭ ﺑﺮﺗ&= #65198; ﺍﺯ ﺣﻘﻴﻘﺘﻰ ﻣ&= #65248;ﮑﻮﺗﻰ ﺍﺳﺖ. که ﺪﺭﺍﺳ&#= 65248;ﺎﻡ ﻭﺭﻭش ﺸﻬﻮﺩﻯ &#= 65251;ﺤﻤﺪﻯ، ﺣﻘﻴﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﻳﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺑﺮﻣﺰ= ﺑﺠﺎﻯ ﻣﺤﻤﺪ،م ح م د A= 255;ﻮﺷته ﻤﻴﺸﻮﺩ. ﻧﺰﺩ ﺷ= ﻴﻌﻴﺎن اﻟﻬﻰ ﭘﺎﻳﺎن = 5176;ﺎﺭﻳﺦ ﺭﺟﻌت اﻣﺎﻡ ﺯ= 5251;ﺎﻥ،ﺑﺎ ﻇﻬﻮﺭ ﻭ ﺗﺠﻠّ&#= 65264; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺩﺭ ﺩﻧﻴﺎ ﺍﺳﺖ.= ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﺍﻭ&= #65247;ﻴﻦ ﺳﺎﻟﻚ ﺭﺍﻩ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﺪﺍ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺍ= 5263;ﺟﺴﺘﻦ ﺷﻬﻮﺩ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻳ= 5166; ﺧﺪﺍﻯ ﺭﺣﻤﺎﻧ&#= 65264; ﺩﺭ ﻋﺮﺵ،ﮐﻪ ﺗ&#= 65166; ﭼﻨﺎﻥ ﺭﻭﺯﻯ ﺩ&= #65197;ﻇﻬﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺍﻯ ﻫ&= #65268;ﭻ ﮐس ﺷﻨﺎﺧﺘﻪ ﺷ&#= 65194;ﻧﻰ ﻧﺒﻮﺩﻩ ﺍﺳﺖ . ﺑ= ;ﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﮐ&= #65258; ﻇﻬﻮﺭ ﺗﺎﺭﻳﺨ&#= 65264; ﻭ ﺩﻧﻴﻮﻯ ﻗﺎﺋ&= #65250;، ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﻭ&= #65197; ﺍﻳﻦ ﻗﺎﺋﻢ،ﺑ= 5166;ﺯ ﻫﻤﺎﻥ ﺍﻭﻟﻴﻦ &= #64344;ﻴﺎﻣﺒﺮ ﻣﺎﻧﻨﺪ ﺁﺩﻡ ﺑ&= #65198;ﺍﻯ ﺍﻧﺴﺎﻥ. ﺩﺭ ﻋﺼ= ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﻮﻕ ﺑﺸﺮﻯ A= 165;ﺳﺖ ﻇﻬﻮﺭ ﺭﻭﺣﻰ ﻭ = ﺷﻬﻮﺩﻯ ﻗﺎﺋﻢ ﺩﺭ ﺩﻝ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ، ﻭ ﻫﻤﻴ&#= 65254; ﺍﻣﺮﻭﺯ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﻭﺍﻳﻦ ﺟﺴﺘﻦ ﻣ&= #65194;ﺭﻙ ﺻﻠﺎﺣﻴّﺖ ﺭﺟ= 5228;ﺖ ﺭﻭﺡ ﻣﺎ ﺩﺭ ﺁﺧ= ﺮ ﺍﻟﺰﻣﺎﻥ ﺑﺎﻗ&#= 65166;ﺋﻢ ﺍﺳﺖ. ﻭﻫﻤﻴﻦ ﺷ= ﻬﻮﺩ ﻗﺎﺋﻢ ﻭﻳﺰﺍﻯ &= #65193;ﻭﺭﻩ ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸ&#= 65176;ﻰ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65247;ﻪ،ﻭﺍﺻﻞ ﻭﮐﺎﻣﻞ ﺷﺎﻫﺪ &= #65239;ﺎﺋﻢ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﻔ= ﺖ ﻗﺮّﻩ ﺷﻬﻮﺩﻯ &#= 65193;ﺭ ﺳﻠﻮﻙ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﻳ= ;ﺪﻩ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺍ= 5263; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﺎ&= #65253; ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸ&#= 65176;ﻰ ﮐﻪ ﺩﺭ ﻋﻮﺍﻟﻢ = ﺟﺒﺮﻭﺕ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺍ= ﻳﻦ ﻭﺍﺻﻠﺎﻥ ﺍﺳﺖ. = ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻣﻌ&= #65256;ﻰ ﻭﺍﻗﻌﻰ ﺍﻧﺘﻈ&#= 65166;ﺭ ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎ&#= 65253; ﻣﺮﺑﻮطه کاﻣل= ;ی که ﺣﮑﻢ ﺑﻬﺸﺖ &#= 65193;ﺍﺭﺩ. ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﻨ&= #65194;ﻯ ﻧﻴﺰ ﺗﻨﺰﻳﻠﺎ&#= 65173; ﺷﻬﻮﺩﻯ،ﻭ ﻳﺸ= 5256;ﻮ ﻭ ﺷﻴﻮﺍﻯ ﺑﻮﺩ&= #65165;ﺋﻴﺎﻥ ﻭ ﻓﺘﻮﺣﺎﺕ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﻴﻮﺍ، ﺑﻨﻈﺮ ﻣﻦ ﺍﺯ ﺷ= ﻬﻮﺩﻫﺎﻯ ﺍﻭﻟﻴﻪ ﺍﻳﻦ ﻫ&= #65236;ﺖ ﻗﺮﻩ ﺷﻬﻮﺩﻯ ﺭ&= #65261;ﺵ ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 4400;ﻪ ﻧﺎﻣﻬﺎﻯ ﺯﻧﺎ&#= 65255;ﻪ ﭼﻮﻥ ﺷﻴﻮﺍﻯ ﻫ&= #65256;ﺪﻯ ﻭﻣﺮﻳﻢ ﻣﺴﻴﺤ&#= 65264; ﻭ ﺩﻏﺪﻭ ﺯﺭﺩﺷ&= #65176;ﻰ ﻭ ﻓﺎﻃﻤﻪ ﻣﺤﻤ&= #65194;ﻯ ﻣﻴﺒﺎﺷﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﺎ= ﺭﻳﺦ ﺳﻴﺎﺳﻰ ﮔﺮﭼﻪ &= #65261;ﺍﻗﻌﻴّﺘﻰ ﺗﺎﺭﻳﺨﻰ ﺩﺍﺷ&#= 65176;ﻪ، ﺑﺎﺯ ﺑﺮﺍﻯ ﭘﻴ&= #65198;ﻭ ﻓﻠﺴﻔﻪ ﺷﺮﻗﻰ &= #65261;ﺳﻠﻮﻙ،ﻭﻫﻤʌ= 64; ﻣﺎﻧﻨﺪ ﻧﻈﺮ ﺭ&= #65165;ﺳﻴﻮﻧﺎﻟﻴﺴA= 176;ﻬﺎﻯ ﻋﻘﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭘﺮﺳﺖ= ; ﺩﮐﺎﺭﺗﻰ،ﮐﻪ ﺟﺎﺩﻭ ﻭﺭﻭﺡ ﺭ&= #65165; ﻭﻫﻢ ﻣﻰ ﺧﻮﺍﻧ&= #65256;ﺪ،ﻭ ﻏﺮﺍﻳﺰ ﺭﺍ ﺍﻧ&= #64405;ﻴﺰهﻫﺎﻯ ﻧﻘﺶ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺍﺻﻞ ﻣﻴﺪﺍﻧﺪ. = ﺩﺭﺍﻳﻦ ﺗﻀﺎﺩ ﺑﻴﻦ ﺷﺮ&= #65237; ﻭ ﻏﺮﺏ، ﻧﻔس ﺻ&#= 65166;ﺣﺐ ﺍﻧﮕﻴﺰﻩ ﺧﻮﺩ &= #65197;ﺍ ﻣﻴﮑﺸﺪ . ﻭﻟﻰ ﻏ= ;ﺮﺑﻰ ﻧﻴﺮﻭﻯ ﻧﺎﺷﻨ&#= 65166;ﺧﺘﻪ ﺟﺎﺩﻭﺋﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭ ﺭﻭﺡ ﺧﻮﺩ ﺭﺍ= ﻣﻰﮐﺸﺪ. ﻭ ﻫﺮ ﺩﻭ ﻧﻴﺰ ﺑ= ;ﻌﻤﺪ ﻭ ﺍﺭﺍﺩﻩ ﻣﻰ ﮐ= ﺸﻨﺪ. ﻏﺮﺑﻰ ﺗﻨﻬﺎ ﺑ&= #65228;ﻘﻞ ﺟﺰﺋﻰ ﺍﮐﺘﻔﺎ &= #65251;ﻴﮑﻨﺪ . ﺩﺭ ﻓﻠﺴﻔﻪ ﻳﻮ= ;ﮔﺎ ﺁثاﺭ ﻣﻨﻔﻰ ﻭ= 5251;ﺨﻔﻰ ﮔﺬﺷﺘﻪ ﻫﺎ،ﮐ= 5258; ﺑﺎﻳﺪ ﺑﺎ ﮐﺎﺭ&= #65251;ﺎ ﺷﺪﻥ ﺗﺼﻔﻴﻪ ﺣ&= #65204;ﺎﺏ،ﻭﻣﺠﺎﺯʋ= 65;ﺕ ﻋﻴﻦ ﺑﺎﻟﻌﻴﻦ &= #65261; ﺩﻧﺪﺍﻥ ﺩﺭﻣﻘ&#= 65166;ﺑﻞ ﺩﻧﺪﺍﻥ ﺑﺎﺷﺪ. = ﻳﺎ ﺩﺭﺍﺳﻠﺎﻡ که = 5170;ﺎﻳﺪ ﺗﺠﺴّﻢ ﺍﻋﻤﺎ= 5245; ﮔﻔته ﺸﺪﻩ، ﺗA= 166;ﺍﻗﺪﺍﻡ ﺑﺘﺨﻠﻴﻪ ﻭﺗﺰ&#= 64400;ﻴﻪ ﺁﻧﻬﺎ ﺷﻮﺩ. ﻭﻟ= ﻰ ﺩﺭ ﻧﺰﺩ ﻏﺮﺑﻰ = ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻧﺮﺍ ﻧﺎﺧʌ= 62;ﺩﺁﮔﺎﻩ ﻭ ﻧﻴﺎﺯ ﻭﮐﻤﺒ&= #65262;ﺩ ﻧﺎﻡ ﺩﺍﺭﺩ،ﺑ= 5166;ﻳﺪ ﺍﺷﺒﺎﻉ ﮔﺮﺩﺩ &= #65261;ﺑﺂﮔﺎﻫﻰ ﻭﺍﺭﺩ ﮔﺮﺩﺩ. ﻭ= ﺯﻧﺪﻩ ﺗﺮ ﻭﻣؤثّر ﺗʋ= 98; ﺩﺭﻭﺟﻮﺩ ﻣﺎ ﮔﺮﺩﺩ. ﻏﺮﺑ= ﻰ ﻗﺪﺭﺕ ﻭ ﺍﺭﺍﺩ&= #65257; ﺭﺍ ﺗﻤﺮﻳﻦ ﻣﻴ&= #64401;ﻨﺪ،ﻭﻟﻰ ﺷﺮﻗﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺩﺭ ﺭﻭﺡ ﺧﻮﺩ ﻧ= ﺎﺑﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ،ﺗA= 166; ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻓﻌﻠ&#= 65264; ﺑﻤﻘﺎﻡ ﺑﻌﺪﻯ &= #65169;ﺮﺳﺪ. ﻭ ﺷﺎﻳﺴﺘﻪ ﻣﻘ&= #65166;ﻡ ﺷﻬﻮﺩﻯ ﻭﻭﺟﻮ&#= 65193; ﻣﻘﺪّس ﺧﻮﺩ ﺩ= 5197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮔﺮﺩﺩ. ﺍﻧﺴﺎﻥ = ﻏﺮﺑﻰ ﺑﺎ ﺍﻓﺰﺍﻳﺶﻣ&#= 65194;ﺍﻭﻡ ﻣﺎﻫﻴّﺖ ﺁﻟﻮ= 5193;ﮔﻰ ﻧﻔس ﻮﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﺧﻮﻳﺶ،ﻗﺪﺭﺕ = 5169;ﻐﺮﺍﻳﺰ ﻭ ﺍﺭﺍﺩﻩ ﻫﻮس &= #65251;ﻰﺩﻫﺪ،ﻭﺍﺭʌ= 15;ﺎﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5251;ﻴﮑﻨﺪ. ﺗﺎﺑﻴﺸﺘﺮ ﺩﺭ &= #65259;ﻤﻴﻦ ﻣﺮﺣﻠﻪ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﺑﻤﺎﻧﺪ . ﻭﻧﺪﺍ= ﻧﺴﺘﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻗﻬﻘﺮﺍﻯ ﻧﻮعی ﻤﻴﺸﻮﺩ. &#= 65187;ﺘﻰ ﭘس اﺯ ﻣﺮﮒ ﺩﻭ&#= 64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺮﺩﺩ ﻭ ﺩﺭ ﻣﻮﺭﺩ ﻗﺸ= ﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﻣﺘﻌﺒ&#= 1617;ﺪ ﺑﻨﺪﺭﺕ ﺩﺭ ﻧﺴ&= #65190; ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﮐ&= #65166;ﺭﻣﺎ ﻣﻴﺸﻮﻧﺪ . ﻭﺑﻴ= ﺸﺘﺮ ﺑﺼﻮﺭت ﻤﺴﺦ ﺣ&#= 65268;ﻮﺍﻧﻰ ﻣﻴﺮﻭﻧﺪ،ﮐﻪ = 5199;ﻧﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍب &= #65194;ﺍﺭﻧﺪ. ﻭﺑﻘﻮﻝ ﻗﺮﺁﻥ &= #65251;ﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ&#= 1548; ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﺍﺳﺖ. ﺍﻣ= ﺎ ﺍﻧﺴﺎﻥ ﺷﺮﻗﻰ &= #65255;ﻤﻰ ﺧﻮﺍﻫﺪ ﻟﺤظه = 575;ﻯ ﺩﺭ ﺻﻮﺭت ﺒﺸﺮ&#= 65263; ﺑﺎقی ﺒﺎﺷﺪ ﻭ= 5199;ﻧﺪﻩ ﺑﻤﺎﻧﺪ. ﻭﺍﮔﺮ = که ﺴﺎﻟﻚ ﻭﻃﺎﻟﺐ &= #65165;ﺷﺮﺍﻕ ﺍﻧﻮﺍﺭﺷﻬﻮﺩ= 5263; ﺑﺎﺷﺪ. ﻭﺣﺎﺿﺮ = ﺍﺳﺖ ﺑﻤﻴﺮﺩ،ﮐﻪ ﺁ= 5253; ﻣﻘﺎﻡ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﺭﺍ ﭼﻮﻥ ﻫﺮ ﺷﺎ= ﻫﺪ ﻗﺎﺋﻢ ﺑﺪﺳت ﺁ&#= 65261;ﺭﺩ، ﻭ ﻭﻳﺰﺍﻯ ﻭﺭﻭ&= #65193; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ،ﺑﺎ ﻧﻮﺭ ﻗ&#= 65166;ﺋﻢ برﻭﺵ ﺳﻠﻮﻙ ﻭ= 5247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻧﻤﺎﻳﺪ. ﻭﻯ ﺑﻬ= ﺸﺘﻰ ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺍ&= #65197;ﺩ،ﻓﺪﺍﻯ ﺑﻬﺸﺘﻰ ﺑﺮﺗﺮ &= #65251;ﻴﮑﻨﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻏ&= #65198;ﺑﻰ ﻧﻤﻰ ﺩﺍﻧﺪ،ﮐ= 5258; ﮐﺎﺭﻣﺎﻯ ﻣﺠﺪ&#= 65193;،ﺑﺎﺯ ﺩﺭ ﻫﻤﻴﻦ ﺻﻮﺭ&= #65173; ﻓﺼﻠﻰ ﻭﻧﻮﻋﻰ &= #64400;ﻨﻮﻧﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺑﻠﮑﻪ ﻣﺴﺦ ﻭﻧﺴﺦ ﺍﺣ&= #65176;ﻤﺎﻟﻰ ﺭﺍ ﻣﻴﺮﻭﺩ. ﻳﻌ= ﻨﻰ ﻏﺮﺑﻰ ﺩﺭ ﮐﺮﺍ&= #65251;ﺎت اﻣﺮﻭﺯ ﺧﻮﺩﺭ= 5165; ﺑﺮﺍﻯﺗﺤﻤّﻞ = 5183;ﻬﻨﻤﻰ ﺩﺍﻍ ﺗﺮ ﻣﺼﺮﻑ = ﻣﻴﮑﻨﺪ. ﻏﺮﺑﻰ ﻣﺎﺩﻯ ﮔ&= #65198;ﺍ،ﻋﻤﻠﺎ ﺣﺘﻰ ﺍﮔﺮ ﻣﺬﻫ&= #65170;ﻰ ﻗﺸﺮﻯ ﺑﺎﺷﺪ،= 5193;ﺍﺭﺩ ﺟﻬﻨّﻤﻰ ﺭﺍ ﺗ&#= 65188;ﻤّﻞ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5184;ﻬﻨّﻤﻰ ﺑﺪﺗﺮ ﻣﻮﻓﻖ ﮔ&= #65198;ﺩﺩ. ﻭﻟﻰ ﺷﺮقی اﺷA= 198;ﺍﻕ ﻃﻠﺐ ﺍﺯ ﺧﻴﺮ ﺑ= ﻬﺸﺖ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﺩﺭ ﺟﻬﺎﻥ = ﻣﻴﮕﺬﺭﺩ،ﮐﻪ ﺑﺒﻬﺸﺖ ﺑﺮﺗﺮ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻮﻓﻖ ﮔ&= #65198;ﺩﺩ. ﻭﺍﻳﻦ ﻃﺮﺯ ﻓﮑ&= #65198; ﻋﻘﻞ ﻧﺎﺏ ﻣﻴﺨ&= #65262;ﺍﻫﺪ. ﺳﺨﺘﻰ ﮐﻨﻮﻧﻰ &= #65197;ﺍ ﺑﺮ ﺭﻓﺎﻩ ﺑﺸﺮ&= #65263; ﺗﺮﺟﻴﺢ ﺑﺪﻫﺪ. = </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺷﺮﻕ ﺳﺎﻟﻚ ﭼﻴﻨﻰ ﻭ = ﺗﺎﺋﻮﻳﺴﺖ،ﺻA= 188;ﺒﺖ ﺍﺯ(ﻋﻤﻞ ﺑﻰﻋﻤ&= #65248;ﻰ)ﻣﻴﮑﻨﺪ،ﻭ ﺁﺭﺯﻭﻯ ﺳﺎﻟﻚ &= #65259;ﻨﺪﻭﺋﻰ (ﻋﻤﻞ ﺑﺪﻭﻥ ﻫﺪ= ﻑ)ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺼﻰ &= #65193;ﺍﺭﺩ. ﻭ ﺳﺎﻟﻚ ﻭﻟﺎﻳ&= #65174; ﻣﻮﻟﺎ ﻋلیّ ک = 7; اﺯ ﺗﺴﻠﻴﻢ ﻭ ﺗ&= #65262;ﮐّﻞ ﻣﻴﮕﻮﻳﺪ،ﺳﻌA= 264; ﺩﺍﺭﺩ ﮐﻪ ﺳﻌﻴ&= #65264; از ﭘﻴﺶ ﺧﻮﺩ ﻧ&#= 64401;ﻨﺪ، ﻳﺎ ﻓﮑﺮﻯ ﺭﺍ ﺑ= ﺨﺎﻃﺮ ﻓﮑﺮ ﺩﻳﮕﺮ،ﻧ= 5194;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺳ= ;ﺮﺍﺳﺮ ﺍﻣﺘﻨﺎﻉ ﻭﮐﻨ&#= 65176;ﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘ= 5254; ﺩﺍﺭﻯ،ﻭ(ﺍﺭﺍ= 5193;ﻩ ﻋﺪﻡ ﺍﺭﺍﺩﻩ)ﻣ&= #65268;ﺒﺎﺷﺪ. ﻣﮕﺮ ﺍﺭﺍﺩﻩ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ. ﺗﻨﻬﺎ ﺍﺭ= ﺍﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭﻯ ﮐ&= #65258;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺍﻗﻌﺎ ﺩﺍʋ= 97;ﻳﻢ، ﻭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ = ﺍﺯ ﺁﻥ ﺗﺠﺎﻭﺯ ﻧﻤ&= #65264; ﮐﻨﺪ، ﻫﻤﻴﻦ ﺍ&#= 65197;ﺍﺩﻩ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﺍ&= #65203;ﺖ. ﻭﺍﻟّﺎ ﺑﻘﻴّA= 258; ﺍﺭﺍﺩه ﻫﺎﻯ ﻣ&#= 65166;،ﺳﺮﺍﺳﺮ ﺍﺯ ﻧﻔس ﻫﻮﺳﺒ&#= 65166;ﺯ ﻣﺎ ﺍﺳﺖ. ﻭﻳﺎ ﺍ= ;ﺯﺗﺮس ﻓﺮﻣﺎﻧﺪه ﻭﻳ= 5166; ﺧﻄﺮ ﺍﺯﺩﺳﺖ ﺩ&= #65165;ﺩﻥ ﻧﻔﻌﻰ ﻣﺎﺩﻯ،= 5261; ﻳﺎ ﻏﺮﻳﺰﻩ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺣﻴﺎﺗﻰ،ﻭ ﻳ&#= 65166; ﺟﺒﺮﻯ ﻃﺒﻴﻌﻰ &= #65261; ﺟﺒﺮﻯ ﺫﺍﺗﻰ. ﻭ= ﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65165;ﺻﻞ،ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺭﺍﺩﻩ ﺭﺍ A= 169;ﻬﺮ ﺟﻮﺭﻯ ﮐﻪ ﺑﺨﻮ&= #65165;ﻫﺪ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ &= #65251;ﻴﺪﺍﻧﻨﺪ. ﺯﻳﺮﺍ ﻭﺍﻗﻌﺎ &= #65193;ﺭ ﺗﺴﻠﻴﻢ ﺍﺭﺍﺩ&#= 65257; ﺧﺪﺍ ﻫﺴﺘﻨﺪ. ﻧ= ﺘﻴﺠﻪ ﺗﻠﺎﺵ ﺳﺎﻟﻚ ﺷ&= #65198;ﻗﻰ ﺗﻤﺮﮐﺰ ﺍﺳﺖ،= 5255;ﻪ ﭘﺮﻳﺸﺎﻧﻰ ﺩﺭ &= #65165;ﻳﺴﻢ ﻫﺎﻯ ﺃﻧﺒﻮﻩ،= 5261; ﻳﺎ ﺍﻗﻮﺍﻝ ﻭﻗ&= #65262;ﺍﻋﺪ ﻭﻣﮑﺎﺗﺐ ﻭﻧﻈ&#= 65198;ﻳّﺎﺕ ﻭ ﻓﺮﺿﻴّﺎﺕ ﺩ&#= 65267;ﮕﺮ ﺩﺭ ﮐثرﺗﻬﺎ. ﺩ&#= 65197; ﺗﻤﺮﮐﺰ ﻓﮑﺮ ﺷ&= #65198;ﻗﻰ ﻭ ﺍﺷﺮﺍﻕ ﻭ ﺑﻴ= ﻨﺶ ﻣﺸﺮﻗﻰ،ﻭ ﺷﻬ= 5262;ﺩ ﺭؤﻳﺎﺋﻰ ﺍﺯ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ،ﻭ ﺭﺳﻴﺪﻥ ﺑﻮﺣﺪ&#= 65173; ﻭﺟﻮﺩ ﻭﮐﻠّﻴ= 617;ﺖ ﻭﺑﺄﺻﻞ ﺃﺻﻴﻞ &= #65267;ﺎ ﺳﺮﭼﺸﻤﻪ ﺗﻤﺎ&#= 65251;ﻰ ﺍﺻﻮﻝ ﺷﻨﺎﺧﺖ &= #65261; ﻣﻌﺮﻓﺖ ﻣﻴﮕﺮ&#= 65193;ﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﺴﺎﻥ ﺁﻥ ﻣﻮﺟﻮﺩ ﺳﺮ&= #65191;ﻮﺩ ﻭﺧﻮﺩﺳﺮ ﻭ ﺁﺯ&= #65165;ﺩﻯ ﮐﻪ ﻓﮑﺮ ﻣﻴﮑﻨ&= #65194; ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻧ= ﻤﻴﺘﻮﺍﻧﺪ بی ﻨﻴﺎﺯ ﺍﺯ ﻏ&#= 65268;ﺮﺧﻮﺩ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺳﺮ= ﺍﺳﺮ ﻫﺴتی ﺮﺍ ﺑﺎﻫ= 5250; ﻣﺮﺑﻮﻁ ﺑﺎﻳﺪ &= #65193;ﺍﻧﺴﺖ،ﺍﻧﺴʋ= 66;ﻥ ﺟﻬﺎﻥ ﮐﻮﭼﮑﻰ &= #65165;ﺳﺖ، ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﺟ&= #65166;ﺩﻭﺋﻰ ﻭ ﺑﺎﻃﻨﻰ ﻭ ﺭﻭ= ﺣﻰ ﻧﺎﻣﺮﺋﻰ ﺑﺎ ﻫ&= #65204;ﺘﻰ ﺩﺍﺭﺩ. ﻧﻤﻰ ﺗﻮ= ﺍﻧﺪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺍ= ﺭﺗﺒﺎﻃﺎﺕ ﺁﺯﺍﺩ ﻭ ﺳﺮﺧﻮ&= #65193; ﺑﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺧ= ;ﻮﺩﺳﺮ ﻭﻣﺴﺘﻘﻞ ﺑﺎﺷ&#= 65194;، ﺣﺘﻤﺎ ﺩﺭ ﺍﻭﻟ&= #65268;ﻦ ﻓﺮﺻﺖ ﻟﮕﺪ ﻣﺎ&= #65245; ﻫﺴﺘﻰ ﻣﻴﮕﺮﺩ&#= 65193;. ﻫﻢ ﺧﻮﺩ ﻭﻫﻢ ﺳ= ﺮﺍﺳﺮ ﺍﻓﺮﺍﺩ ﻫﺴﺘﻰ &= #65261; ﺍﺷﻴﺎء ﺁﻥ،ﺩA= 197; ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65231;ﺎﺋﻰ ﻭ ﺃﺯﻟﻰ،ﻭ ﺑﺮ&#= 65165;ﻯ ﺗﺎ ﺃﺑﺪ ﺩﺭ ﺍﻳ= ﻦ ﺟﺒﺮ ﺍﻟﻬﻰ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﺩ. ﻭ ﺍﻧﺴﺎ= ﻥ ﺍﻣﺮﻭﺯ ﮔﺮﭼﻪ &= #65191;ﻮﺩ ﺭﺍ ﺭﺃس ﻫﺮﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﺍﻧﻮﺍﻉ ﻣﻮﺟﻮ&#= 65193; ﻭﺯﻧﺪﻩ ﮐﺮﻩ ﺯ&= #65251;ﻴﻦ ﻣﻴﺪﺍﻧﺪ. ﻭﻟﻰ = ﻫﻨﻮﺯ ﺩﺭ ﻗﺎﻋﺪﻩ ﭼﻨ&= #65268;ﻦ ﻫﺮﻣﻰ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﺑ&= #65228;ﺪﻯ ﻭ ﺗﺎ ﺍﺑﺪ ﻗﺮﺍ= ﺭ ﺩﺍﺭﺩ. ﮐﻪ ﺑﺎﻳ= ﺪ ﺑﺴﻮﻯ ﻗﺎﻋﺪﻩ &= #65169;ﺎﻟﺎﺑﺮﻭﺩ. ﻫﻤﻪ ﻫﺴﺘﻰ ﺍﺯ = ﺍﺯﻝ ﺑﮑﺎﺭ ﻭﻭﻇﻴﻔ&#= 65258; ﺧﻮﺩ،ﺩﺭ ﻣﺴﻴ= 5198; ﻏﺎﺋﻰ ﻭ ﻃﺒﻴﻌ&= #65264; ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ. ﻭ ﺗﺤﺖ ﺧﺪ= ;ﻣﺖ ﺑﺸﺮ ﺩﺭﺁﻣﺪﻩ &= #65175;ﺎ ﻣﺎ ﺑﺘﻮﺍﻧﻴﻢ &= #65169;ﺎﻣﺮﻭﺯ ﺧﻮﺩ ﺩﺭ ﺗﮑﺎﻣ&= #65246; ﺑﺮﺳﻴﻢ. ﻭﻣﺎﻧ&= #65268;ﺰ ﺗﺎ ﺃﺑﺪ ﺑﺎﻳﺪ = ﻣﺴﻴﺮ ﻃﺒﻴﻌﻰ ﺍﻳﻦ ﺗ&= #64401;ﺎﻣﻞ ﺟﺎﻭﺩﺍﻧﻰ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﻴﻢ. ﺗﺎ ﺁﻳ= ﻨﺪﮔﺎﻥ ﺍﺯ ﺍﻧﻮﺍﻉ ﻭ ﻓ= ﺼﻮﻝ ﻧﻴﺎﻣﺪﻩ،ﻭ ﺣ= 5176;ﻰ ﻣﻠﺎﺋﻚ ﻭ ﺃﺭﺑ&= #65166;ﺏ ﺍﻧﻮﺍﻉ، ﺑﺘﻮ= 5165;ﻧﻨﺪ ﺑﻮﻇﻴﻔﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻋﻤﻞ ﮐﻨﻨ&= #65194;. ﻭ ﻫﺪﻑ ﺍﻟﻬﻰ ﺭ= ﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺑﻬﺪﺍﻳﺖ ﻭ ﺗﻌ&= #65166;ﻟﻰ ﻭ ﺗﻔﻬﻴﻢ،ﺑﺨ= 5212;ﻮﺹ ﺍﻧﺴﺎﻥ ﺑﮑﻮﺷ&#= 65256;ﺪ. ﻭﺑﺮﻧﺎﻣﻪ ﻫﺎ&#= 65263; ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﺟﺮﺍ ﮐﻨﻨ&= #65194;. ﺳﺮﺧﻮﺩﻯ ﻭ ﺳﺮ&= #64344;ﻴﭽﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﮐﺎ&= #65197;ﻭﺍﻥ ﻃﺒﻴﻌﺖ ﻭﻫﺴﺘ&#= 65264;، ﻳﻌﻨﻰ ﺍﺗﻠﺎﻑ &= #65175;ﻤﺎﻡ ﺗﻠﺎﺷﻬﺎﻯ ﺃﺯ&#= 65247;ﻰ ﺧﻮﺩ،ﻭ ﻫﻤﻪ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ،ﻭ ﺍﺗﻠﺎﻑ ﻭﺟﻮﺩ &= #65261; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺧﻮﺩﻣﺎﻥ،ﮐﻪ = 5165;ﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ = ﺟﻤﻊ ﺁﻭﺭﻯ ﮐﺮﺩﻫﺎ&#= 65267;ﻢ. ﺍﻳﻦ ﺍﺗﻠﺎﻑ،= 5267;ﻌﻨﻰ ﺑﻌﺪﻡ ﺭﻓﺘﻦ ﻭ&= #65239;ﻬﻘﺮﺍﺋﻰ ﺷﺪﻥ ﻭﺩﺭﺍﻧﺘ&#= 65224;ﺎﺭ ﻭﻣﻨﺘﻈﺮ ﮔﺬﺍ&#= 65197;ﺩﻥ ﺑﻴﺸﺘﺮﺁﻳﻨﺪ= 4404;ﺎﻥ ﻳﻌﻨﻰ ﭼﻮﺏ ﻟﺎ&= #65263; ﭼﺮﺥ ﻫﺴﺘﻰ ﻗﺮ&= #65165;ﺭ ﺩﺍﺩﻥ ﺍﺳﺖ . ﺣﺎ= ;ﺻﻞ ﺍﻣﺮﻭﺯ ﻣﺎ ﻭﺟ&= #65260;ﺎﻥ، ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﮐ&= #65166;ﺭ ﻋﻘﻞ ﺟﺰﺋﻰ،ﻭ &#= 65193;ﺭ ﺳﻄﺢ ﻓﻌﻠﻰ ﻳﻚ = ﺍﻧﺴﺎﻥ،ﻭﺣﺘA= 264; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺎﻫﻢ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻤﻞ ﻳﻚ ﻋﻘA= 246; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ. ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻫ&= #65194;ﻑ ﻧﻬﺎﺋﻰ ﻭ ﻣﻄﻠ&= #65238; ﻫﺴﺘﻰ ﻭﻳﮑﺎﻳ&#= 65242; ﻣﻮﺟﻮﺩﺍﺕ،ﺁA= 255;ﺮﺍ ﺣﺘﻰ ﻫﺮ ﺍﺗﻢ ﻭ= ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﺭﺍ ﺑﻨﻬﺎ&= #65267;ﺖ ﮐﻤﺎﻝ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺧﺪﺍ ﺻﺎﺣب عق= 04; ﻭﺗﺪﺑﻴﺮ ﻫﺴﺘﻰ ﺑﺮﺳﺎﻧ&#= 65194; . ﻋﻘﻞ ﮐﻠّﻰ ﺭب&= #1617; اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65169;ﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﮐﺎﺭ ﺑﻮﺩﻩ = ﻭ ﻫﺴﺖ. ﺗﺎ ﻋﻘﻞ ﻣ= ;ﺎ ﺑﻤﻘﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﮑﺎﻣﻠﻰ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65247;ﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺪ،ﻭﺷﻬﻮA= 193; ﻣﺪﺭﻙ ﮐﻤﺎﻝ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺑﺪ. ﺁﻧﮕﺎ&= #65257; ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﺩ. ﻭﺍﮐﻨﻮﻥ ﻧﻴﺰ &= #65207;ﺎﻳﺴﺘﻪ ﭘﺬﻳﺮﺵ ﻭﺩﺭﻳ&#= 65166;ﻓﺖ ﻋﻘﻞ ﻭﺍﻓﮑﺎﺭ &= #65261;ﺗﻌﻠﻴﻤﺎﺕ ﻟﺪﻧّﻰ ﺍﻟﻬﻰ &#= 64404;ﺮﺩﺩ. ﺗﺎ ﺑﺮﺍﻯ ﺩﻳﮕ&= #65198;ﺍن ﻨﻴﺰ ﺑﮑﺎﺭ ﺑﻨ&= #65194;ﺩ. ﻭﻳﺎ ﻣﺠﻤﻮﻋﻪ &= #65165;ﻯ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻓ&= #65268;ﺰﻳﮑﻰ ﻭ ﺭﻳﺎﺿﻰ ثاﺑ= 5174; ﻭ ﻣُﺮﺩه اﻯ ﺩ= 5197; ﮐﺎﺭ ﻧﻴﺴﺖ،ﮐ= 5258; ﻣﺎﺭﺍ ﺑﺎﻣﺮﻭ&#= 65199; ﺧﻮﺩ ﺭﺳﺎﻧﺪﻩ &= #65165;ﺳﺖ. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﻫ&= #65198; ﻟﺤﻈﻪ ﺯﻣﺎﻧﻰ&#= 1548;ﻭ ﻫﺮ ﮔﻮشه اﻯ ﺍ= 5199; ﻭﺟﻮﺩ،ﻭ ﻫﺮ ﻣ&#= 65198;ﺣﻠﻪ ﺍﻯ ﺍﺯ ﺧﻠﻘﺖ، &= #65169;ﻘاء ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻟ&= #65188;ﻈﻪ ﺑﻠﺤﻈﻪ،ﻭ ﺑﻔ= 5198;ﻣﺎﻥ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﻫ&= #65252;ﺎﻥ ﻟﺤﻈﻪ، ﺩﺭ ﮐﺎ&#= 65197; ﺑﻮﺩه و ﻫﺴﺖ. ﻭ = ﺍﻳﻦ ﻫﻤﺎﻥ(ﺍﺭﺍﺩﻩ &= #65165;ﺯﻟﻰ) ﺍﻟﻬی ﻮ(ﻋﻠﻢ ﺃ&= #65199;ﻟﻰ)ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺗﺎ ﺃﺑ= ;ﺪ ﭼﻪ ﺗﺤﻮﻟﺎﺗﻰ &= #65169;ﺎﻳﺪ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﻭ= ﻗﻴّﻮﻣﻴّﺖ ﺍﻟﻬﻰ ﻫﺴﺘﻰ، &#= 65175;ﺎ ﻭﺟﻮﺩ ﻭﻫﺴﺘﻰ &= #65207;خصی ﻳﻚ ﻣﻮﺟﻮﺩ ﺳﺮ&= #64344;ﺎ ﺑﺎﺷﺪ. ﺿﻤﻦ ثب&#= 1575;ﺕ ﺗﻐﻴﻴﺮ ﺑﻴﺎﺑ&#= 65194;،ﻭﻫﻤﭽﻨﺎﻥ ثاﺑﺖ ﺩﺭ ﻭﺣﺪ= 5173; ﻭﺟﻮﺩ ﺧﻮﺩ ﺑﺎ&= #65207;ﺪ ﮐﻪ ﺯﻧﺪﻩ ﺑﻤﺎ&= #65255;ﺪ . ﮐﻞّ ﻫﺴﺘﻰ، ﺍ&= #65227;ﻢ ﺍﺯ ﺍﺻﻞ ﻭﻣﺒﺪ&= #65155; ﺁﻥ،ﻭ ﮐﻞ ﻓﺮﻭ&#= 65225; ﻭ ﺍﺟﺰاء ﻭ ﻭﺳ&#= 65166;ﺋﻂ ﺁﻥ،ﻫﻤﻪ ﺩﺭﮐ= 5166;ﺭﻧﺪ،ﻭ ﺣﺎﺿﺮ ﺩﺭ ﻭﺟﻮ&= #65193; ﺭﻭﺣﻰ ﻣﺎ ﻭﻧﻴ&= #65200; ﺩﺭ ﻭﺟﻮﺩ ﻣﺎﺩ&= #65263; ﺍﺷﻴاء،ﺗﺎ ﺑʋ= 76;ﻮﺍﻧﻴﻢ ﻏﺎﻳﺖ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺭﺗﮑﺎﻣﻞ ﻧﻬ&#= 65166;ﺋﻰ ﻭﺷﻬﻮﺩ ﺭبّ اA= 247;ﻨﻮﻉ ﺑﺸﺮﻯ، ﺩﺭ ﻫﻤ&#= 65268;ﻦ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺧ&= #65262;ﻳﺶ ﺗﺤﻘﻖ ﺑﺨﺸﻴﻢ. = ﻭ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﺟ&= #65166;ﻫﻠﺎﻧﻪ ﻭ ﻳﺎ ﺣﺘﻰ ﺗﺤﻤ= ﻴﻠﻰ ﺩﻳﮕﺮﺍﻥ،ﺍﺯ = 5251;ﺴﻴﺮ ﻃﺒﻴﻌﻰ ﺍﻳﻦ ﮐ&= #65166;ﺭﻭﺍﻥ،ﺗﻌﺪʌ= 67;ﻞ ﻭ ﺗﺒﺪﻳﻞ ﻟﺎﺯ&= #65249; ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻴﻢ . ﺗﺎ ﺑﺎﺯ ﺩﺭ ﻣ᥸= 4;ﻴﺮ ﻃﺒﻴﻌﺖ ﺍﺯﻟﻰ &= #65155;ﺑﺪﻯ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65268;ﺮﻳﻢ. ﻭ ﺑﺎ ﮐﺸﻒ ﻭ ﺷﻬ= ;ﻮﺩ،ﺧﻮﻳﺸﺘﻦ ﺑﺎﺻﻞ ﻭ ﺣﻘﻴﻘ&= #65174; ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩ&= #65267;ﻢ. ﻭ ﮔﻮﺵ ﺑﺤﺮﻑ ﮐ= ﺎﻧﺖ ﻧﺪﻫﻴﻢ ﮐﻪ ﻭﻇ&= #65268;ﻔﻪ(ﻋﻘﻞ ﻋﻤﻠﻰ)ﭼﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﺍﺯ= ; ﺭﻭﺡ ﻓﺮﺩﻯ ﺟﺪﺍ ﺷﺪ&= #65257; ﺍﺯ(ﺭﻭﺡ ﮐﻠّﻰ)&= #65235;ﻮﺋﺮ ﺑﺎﺥ،ﻭ ﻳﺎ ﺍﺯ &= #65193;ﺷﻤﻨﻰ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻣ&= #65166;ﺭﮐس ﺭﺍ ﻧﺎﺩﻳﺪﻥ ﺑ&= #64405;ﻴﺮﻳﻢ. ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗ= ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﺑﺪﺍﻫ&= #65174; ﻃﺒﻴﻌﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻗﺮﺍ&#= 65197; ﺑﺪﻫﻴﻢ. ﻫﻤﺎﻥ = ﻃﻮﺭ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺭﻧ= ﺴﺎﻧس ﻭ ﭘﻴﺶ ﺍﺯ ﮐﻮﺟ= ﻴﺘﻮﻯ ﺩﮐﺎﺭﺕ،ﻭ ﻗﺒ= 5246; ﺍﺯ ﺗﺼﻮﻳﺐ ﺍﺻ&= #65246; ﺍﺷﺒﺎﻉ ﻏﺮﺍﻳ&#= 65200; ﻓﺮﻭﻳﺪ ﺑﻮﺩه اﻳﻢ. ﮐﻞ ﻫﺴﺘﻰ = ﻭﺗﻤﺪﻥ ﺟﺎﻣﻌﻪ،ﻭ ﭘﻨ= 5194;ﺍﺭ ﻫﺮ ﺷﺨﺺ ﺟﺰﺋﻰ = ﺍﺯ ﻳﻚ ﻋﻀﻮ ﮐﻠّﻰ &= #65153;ﻥ،ﭼﻪ ﺭﺳﺪ ﺍﺯ ﻳﻚ ﮐﻞ= ّ ﻓﺮﺩﻯ ﺑﺎ ﮐﻞّ &= #65183;ﻤﻌﻰ ﺟﺎﻣﻌﻪ،ﻭﻳﺎ = 5193;ﺭ ﮐﻞّ ﻭﺣﺪت ﻮﺟ= 5262;ﺩ ﻫﺴﺘﻰ. ﻭﻫﺮ ﻓﺼ= ﻞ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺰﺋﻰﺍﺯ ﻳʌ= 42; ﻧﻮﻉ ﮐﻠّﻰ ﺑﺸﺮﻯ ﺍ&#= 65203;ﺖ. ﻭ ﺩﺭ ﻣﺠﻤﻮعه اﻯ ﻣﺘﺪﺍﺧﻞ ﻭ &= #65169;ﻰ ﻧﻬﺎﻳﺖ،ﺍﺯ ﻭ= 5187;ﺪﺗﻬﺎﺋﻰ ﺑﺎﻟﺎﺗﺮ،ﮐﻪ = 5169;ﺎﻟﺄﺧﺮﻩ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﻫﻤﺎﻥ ﺗﻨﻬﺎ ﺧﺪﺍ ﺃﺻ&= #65246; ﻭﺟﻮﺩ ﻭ ﺣﻘﻴﻘ&= #65174; ﻏﺎﺋﻰ ﺍﺳﺖ. ﻣﺎ= ﭼﻨﻴﻦ ﺟﺰﺋﻰ ﻫﺴﺗﻴﻢ. = ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﺍﻗﺘﺼﺎ&#= 65193;ﻯ ﻭ ﺳﻴﺎﺳﻰ ﻭﺍﻟ&= #65260;ﻰ ﺩﻧﻴﺎﻯ ﺍﻣﺮﻭ&#= 65199; ﻣﺎ،ﺑﺎﻫﻢ ﺑﺴ= 5176;ﮕﻰ ﻧﺎ ﮔﺴﺴﺘﻨﻰ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺭﺩ. ﭼﻪ ﺭ= 5203;ﺪ ﮐﻪ ﺟﺰﺋﻰ ﺍﺯ ﮔ= ﺬﺷﺘﻪ،ﻭ ﻫﻤﻪ ﺁﻧﻬﺎ ﺟﺰ&= #65163;ﻰ ﺍﺯ ﺁﻳﻨﺪﻩ ﺩﻭ&= #65197; ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺑ= ﻘﻮﻝ ﺍﻧﺸﺘﻦ، ﻣﺎ ﺟ&#= 65200;ﺋﻰ ﺍﺯ ﻳﻚ(ﺯﻣﮑﺎﻥ)= ﻫﺴﺘﻴﻢ،ﻭ ﻳﺎ ﺟﺰﺋﻰ ﺍﺯ ﻳ= ﻚ ﻓﺮﻫﻨﮓ ﻧﻴﺎﻣ&#= 65194;ﻩ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65268;ﻢ. ﻣﺎ ﻧﻴﺎﺯﻣﻨﺪ &= #65169;ﻔﺮﻫﻨﮕﻬﺎﻯ ﺳﻨّﺘﻰ ﻭ ﻣﻠﮑ&#= 65262;ﺗﻰ ﻭ ﺷﺎﻋﺮﺍﻧﻪ، &#= 65165;ﺯ ﻣﻘﻮﻟﺎﺗﻰ ﺟﺪ&#= 65165; ﺍﺯ ﻣﻘﻮﻟﺎﺕ ﻣ&= #65166;ﺩﻯ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65259;ﺴﺘﻴﻢ. ﻭﻫﺮﭼﻪ ﻫﻢ ﺣس&#= 1617; ﻣﻰ ﮐﻨﻢ،ﺟﺰ ﺳ&#= 65252;ﺒﻮﻟﻴﻚ ﻭ ﺗﻤثیل ﻭﺗﺼA= 262;ﻳﺮﻯ ﺍﺯ ﺣﻘﺎﻳﻖ ﺭﻭ&= #65187;ﻰ ﻧﻴﺴﺖ . ﻧﻪ ﻗﻮﺍ= ;ﻧﻴﻦ ﻃﺒﻴﻌﻰ،ﻳﺎ ﺍ= 5227;ﻤﺎﻝ ﺍﺭﺍﺩﻯ ﻭ ﭘﺮﻳ&= #65208;ﺎﻧﻰ ﻋﻘﻞ ﺟﺰﺋﻰ. ﭘس = ﺩﺭ ﺍﻳﻦ ﮐﻞّ ﻭﺍﺣ&#= 65194;،ﭼﺮﺍ ﺗﻀﺎﺩﻯ ﺑﺎﺷﺪ&#= 1567;ﻭ ﭼﺮﺍ ﻫﺮ ﻧﻴﺮﻭ&= #65263; ﻣﺰﺍﺣﻢ ﺑﺮﺍﻯ &= #64344;ﻴﺸﺮﻓﺖ ﺍﻫﻤﻴّﺘﻰ ﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﺪ؟ ﺍﻳﻦ ﻣ&#= 65166; ﻫﺴﺘﻴﻢ ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺧﻮﺩﺭﺍ ﺑﺸﻨﺎ&#= 65203;ﻴﻢ،ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﻭ ﻫﺴ&= #65176;ﻰ ﻭﺁﻳﻨﺪﻩ ﺭﺍ ﺑ&= #65208;ﻨﺎﺳﻴﻢ. ﻭ ﻫﺮﮔﺰ ﺑﺮﺍﻯ = ﻫﺮ ﺩﻳﺮﮐﺮﺩﻯ ﻭ ﺗ&= #65216;ﺎﺩﻯ ﻭ ﺗﻐﺎﻳﺮﻯ ﺟﺎ&= #65163;ﻰ ﻧﻴﺴﺖ . ﻫﻤﻪ ﺍﻳ= ;ﻦ ﻣﺰﺍﺣﻤﺘﻬﺎ،A= 169;ﺨﺼﻮﺹ ﺩﺭ ﻧﻔس ﻣﺎ،ب= 75;عث ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65208;ﻮﻧﺪ ﺗﺎ ﺧﻨثی ﮔﺮﺩ= 5255;ﺪ ﺗﺎ ﺗﺰﮐﻴﻪ ﻃﺒ&= #65268;ﻌﻰ ﺷﻮﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﮔ= ﺮ ﺍﻣﺮﻭﺯ ﺩﺭ ﺷﺮ&= #65237;،ﻧﻔﻮﺫ ﺗﻤﺪﻥ ﻏﺮﺏ،ﻭ &#= 65165;ﻧﺤﻄﺎﻁ ﺩﻧﻴﻮﻯ ﻭﻣﺎﺩ&#= 65263; ﺭﺍ ﻣﻠﺎﺣﻈﻪ ﻣ&= #65264;ﮐﻨﻴﻢ، ﺑﺮﺍﻯ ﺍﮐثرﻳ= 17;ﺖ ﺷﺮﻗﻴﺎﻥ،ﻧﻪ = 5197;ﻣﻘﻰ ﺑﺠﺎ ﻣﺎﻧﺪﻩ،= 5261; ﻧﻪ ﺍﻋﺘﺒﺎﺭ ﻭ&= #65165;ﺭﺯﺷﻰ که ﺪﺭﺳﺎﺑﻖ ﺑ= 5262;ﺩﻩ ﻣﻴﻴﺎﺑﻴﻨﻢ. ﻭ&= #65247;ﻰ ﻫﻨﻮﺯ ﻣﻌﺪﻭﺩ&#= 65263; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﺎ= ﺭ ﺍﻣﺎﻧﺖ ﺭﺍ ﺑﺮ = ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ،ﻭ ﺧﺪ= 5165; ﻧﻴﺰ ﺣﺎﻓﻆ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ . ﻭ ﻧﻴﺰ ﻣ᥸= 4;ﺘﻌﺪﺍﻧﻰ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ،که ﺸﻤﺎ ﻫﻢ ﻋﺰﻳﺰ&= #65165;ﻧﻢ، ﻣﻴﺘﻮﺍﻧﻴﺪ ﺍ&#= 65199; ﺟﻤﻠﻪ ﺁﻧﻬﺎ ﺑ&= #65166;ﺷﻴﺪ. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65256;ﺘﻈﺮ ﻃﻠب ﻤﺴﺘﻌﺪﺍ= 5253; ﺑﺮﺍﻯ ﻧﺠﺎﺕ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺷﻬﻮﺩ ﻫﺴʋ= 76;ﻨﺪ. ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺍ&= #65203;ﺖ ﮐﻪ ﻓﮑﺮ ﺷﺮﻗﻰ = ﻭﺍﻗﻌﺎ ﺳﻘﻮﻁ ﻧﻤﻰ ﮐﻨ&= #65194;،ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻢ = ﺳﻘﻮﻁ ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﺍﻳ= ;ﻦ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮ ﺍﺳﺖ،ﮐﻪ ﺩﺍﺭ= 5193; ﺭﺍﻳﺞ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﺗﻌﻤﻴﻢ ﺧﻮﺩ&= #65197;ﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﺩ.= ﺗﺎ ﻫﻤﻪ ﻓﺼﻮﻝ ﻧﻮ&= #65227;ﻰ ﺩﻳﮕﺮ ﻭ ﻋﻘﺐ ﻣ= ﺎﻧﺪﻩ،ﺑﻨفع ﺒﺮﺗﺮﺍﻥ ﮐﻨﺎ&#= 65197; ﺑﺮﻭﻧﺪ ﻭﺗﺼﻔ&#= 65268;ﻪ ﺍﻟﻬﻰ ﮔﺮﺩﻧﺪ. = ﺧﻮﺩ ﻫﻤﻴﻦ ﻗﺎﻧﻮﻥ &= #65175;ﻐﻴﻴﺮ ﺗﻤﺪﻧﻬﺎ،ﻭ ﺗ= 5262;ﻟﺪ ﻭ ﻣﺮﮒ ﺁﻧﻬﺎ ﺍ= ﺳﺖ. ﻣﺎ ﻧﺒﺎﻳﺪ ﻣﺘ&= #65156;ثّر ﺍﺯ ﺍﻓﮑﺎﺭ ﻣﺎ&= #65193;ی ﻮﺩﻭﭼﺎﺭ ﺯﻭﺍ&#= 65245; ﻋﺎﻃﻔﻰ ﺭﻭﺣﻰ &= #64404;ﺮﺩﻳﻢ. ﺑﺎﻳﺪ ﺩﺭ ﻫﻤﺎ&= #65253; ﺑﺎﻭﺭﻳﻬﺎﻯ ﺳ&#= 65256;ّﺘﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺍﺟﺪ= ﺍﺩﻯ ﺧﻮﺩ،ﺩﺭ ﻟﺰﻭ= 5249; ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﻭ ﺍﻧﺠ= 5166;ﻡ ﺁﻥ ﺗﺎ ﺁﺧﺮ ﺑﮑ= ﻮﺷﻴﻢ. ﻭ ﺑﺂﻧﭽﻪ ﮐﻪ ﺑ= ﺎﻳﺪ ﺑﺮﺳﻴﻢ ﺗﺤﻘﻖ &= #65169;ﺨﺸﻴﻢ. ﻭﺍلاّ ﺩﻭﭼﺎʋ= 97; ﻗﻬﻘﺮﺍﻯ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ،&#= 65261;ﺟﻨﻮﻥ ﻭ ﺑﻴﻤﺎﺭﻯ ﻫﺎ&= #65263; ﺭﻭﺍﻧﻰ،ﻭ ﺑﺪ= 5197; ﻭﺩﻳﻮﺍﺭ ﺧﻮﺭ&#= 65193;ﻥ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﮔ= ﺮﻓﺘﺎﺭ ﻣﻴﺸﻮﻳﻢ. ﻭ ﺁﻟ= ت ﺪﺳﺖ ﺟﺒﺮ ﺫﺍﺗ&= #65264; ﻧﻔس ﺧﻮﻳﺶ ﺩﺭ&#= 65153;ﻳﻴﻢ،ﻭ ﺍﺯ ﺟﺒﺮ ﺍﻟﻬﻰ = ﻓﻴﺎﺽ ﻭ ﭘﺮ ﺍﺯ ﺭﺣﻤﺖ= ﺟﺪﺍ ﻣﻴﮕﺮﺩﻳﻢ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍث&= #1575;ﺭ ﻫﻨﺮﻯ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ ﻭ ﺍﺩﺑﻰ ﺷﺮﻕ،&#= 64404;ﻬﮕﺎﻩ ﺧﻄﺮ ﺩﺭ ﺷﺮﻑ ﺯ= ﻭﺍﻝ ﺑﻮﺩﻥ ﺗﻤﺪﻥ ﻭ&= #65187;ﺘﻰ ﻧﮋﺍﺩ ﻣﺎ ﺭﺍ ﻧ= ﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﻭﻟﻰ = ﺍﻳﻦ ﻋﺎﺩﺕ ﺗﻴﺮﻩ،= 5191;ﺎﺹ ﻧﺴﻠﻬﺎﻯ ﻏﻴﺮ &= #65203;ﺎﻟﻚ ﺍﺯ ﻔﺼﻞ ﻫﺎﻯ ﻧ= ﻮﻋﻰ ﻋﻘﺐ ﺗﺮ ﺍﺳﺖ . ᥷= 9;ﻳﺮﺍ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ &#= 65255;ﻮ ﺁﻭﺭﻯ ﻫﺎﻯ ﺑﺎ&= #65261;ﺭ ﻧﮑﺮﺩﻧﻰ، ﺩﺭ= 5165;ﻓﮑﺎﺭ ﻭﺍﺣﻮﺍﻝ ﻭﻣﻘ&#= 65166;ﻣﺎت ﺘﮑﺎﻣﻠﻰ ﺩﺍﺭ&#= 65255;ﺪﻭﺣﺘﻰ ﻓﺼل ﻨﻮﻋﻰ ﺑﺸ&#= 65198;ﻯ ﺟﺪﻳﺪﻯ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺩﺍﺭﻧﺪ ، ﮐﻪ ﺍ&= #64404;ﺮ ﺧﻮﺩ ﺭﺍ ﺑﺂﻧﻬ&= #65166; ﺗﺸﺒﻴﻪ،ﻭﺭﻭA= 185; ﺧﻮﺩﺭﺍ ﺗﻘﻮﻳ&#= 65174; ﻧﺪﻫﻴﻢ،ﺑﻌﺪA= 165; ﻫﺮﮔﺰ ﮐﻠﺎﻡ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﻧﺨﻮﺍﻫﻴﻢ &= #65235;ﻬﻤﻴﺪ. ﺍﻣﺎ ﺍﮔﺮ ﺑﻔﮑ&= #65198; ﺍﺣﻴﺎﻯ ﻓﺮﻫﻨ&#= 64403; ﺧﻮﺩ ﺑﺎﺷﻴﻢ، و نه هماﻥ ﺗﮑ᥷= 8;ﺍﺭ ﮔﺬﺷﺘﻪ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﺑﻠﮑﻪ ﺗﺠ= ﺪﻳﺪ ﻭ ﺑﺮﺗﺮﻯ. ﮐﻪ ﺑ= ;ﺒﺮﺗﺮﻳﻦ ﻣﻨﺘﻈﺮ ﻣﺎ ﺩﺭ&= #65153;ﻳﻨﺪﻩ. ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ = ﺩﺭ ﻓﮑﺮ ﻭﻭﺟﻮﺩ ﻧ&= #65268;ﺰ ﻓﻠﺞ ﻣﻴﮕﺮﺩﻳ&#= 65250;. ﻭﺧﻮﺩﺭﺍ ﻟﺎﻯ &= #64380;ﺮﺥ ﺑﻰ ﺭﺣﻢ ﮐﺎﺭﻣ&= #65166; ﻭ ﻃﺒﻴﻌﺖ ﺍﻧﺪ&= #65165;ﺧته اﻳﻢ. ﻭ ﻳﺎ ﻟﺎﻯ= ﭼﺮﺧﻬﺎﻯ ﻣﺰﺍﺣﻤﺘﻬﺎ ﻭ &= #65175;ﻀﺎﺩﻫﺎﻯ ﺧﻮﺩﻣﺎﻥ ﻋﻠﻴ&#= 65258; ﺧﻮﺩﻣﺎﻥ. چه ﺪ&#= 65197;ﻏﺮب ﻴﺎ ﺩﺭ ﺷﺮﻕ،ﻭ &= #1670;ه ﺪﺭﻓﺮﺩ ﻳﺎ ﺟﻤ&= #65226;. ﻭ ﭼﻪ ﺍﻓﺮﺍﺩ ﺑ= ﺎﻫﻢ،ﻭ چه اﻣﺮﻭﺯ که ʋ= 92;ﻮﺩﺭﺍ ﺑﺎ ﻓﺮﺩﺍﻯ ﭘﺮ = ﻣﺴﺦ ﻭﮐﺎﺭﻣﺎﻫﺎ ﻗ&#= 65198;ﺍﺭ ﻣﻴﺪﻫﻴﻢ ﻭ ﺧﻮ&= #65197;ﺩ ﻭ ﺑﻠﺎ ﺯﺩﻩ ﻣﻴ= ﺸﻮﻳﻢ. ﺩﺭﻭﻳﺶ ﺧﻮﺩ ﺑ&= #65166;ﺳﺘﻘﺒﺎﻝ ﺑﻠﺎ ﺩﺭ ﺳﻠﻮﻙ = ﻣﻴﺮﻭﺩ، ﺗﺎ ﮔﺮﻓﺘﺎﺭ ﺑ&= #65248;ﺎﻫﺎﻯ ﺑﺪﺗﺮ ﻓﺮﺩﺍ ﻧ&= #65208;ﻮﺩ. ﭼﻪ ﺩﺭ ﺩﻭﺭﻩ ﺳ= ﻠﻮﻙ ﻳﺎ ﭘس ﺍﺯ ﻣﺮﮒ = . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻟ= ﺒﺘﻪ ﮐﻪ ﻫﺮ ﻓﺮﻫﻨﮓ&= #1548;ﻭ ﺗﻐﻴﻴﺮﻯ ﺩﺭ ﺍ&= #65267;ﻦ ﻓﺮﻫﻨﮓ،ﻧﺒﺎA= 267;ﺪ ﺗﺤﻤﻴﻠﻰ ﺍﺯﺧ&#= 65166;ﺭﺝ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺑﺎ= ﻟﺄﺧﺮﻩ ﻓﺮﻫﻨﮓ ﺑﺮﺗﺮ&#= 1548;ﺗﺤﻤﻴﻠﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺧ&= #65262;ﺩﻣﺎﻥ ﻫﻨﻮﺯ ﻫﺴﺖ. ﻭ ﺍ= ;ﻳﻦ ﺗﻨﻬﺎ ﺗﺤﻤﻴﻠ&#= 65264; ﺍﻣﺎﻧت اﺳﺖ ک= 07; ﻤﻘﺪّس و ﺣﻖ ﺍﺳﺖ. ﻓﺮﻫ= ﻨﮓ ﺟﺪﻳﺪ ﺍﻭﻟﻴﺎ &= #65191;ﺪﺍ،ﻗﺎﺑﻞ ﺗﻮﺟیه ﻮﺗﻨﺰA= 267;ل ﺒﻔﺮﻫﻨﮓ ﻋﺎﻣ&#= 65268;ﺎﻧﻪ ﺧﻮﺩﻣﺎﻥ ﻧﻴﺰ &= #65259;ﺴﺖ. ﻭ ﺭﻧﮓ ﻭ ﺑﻮﻯ ﺁ= ;ﻧﺮﺍ ﻫﻤﭽﻨﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﺩ. ﺗﺎ ﺑﺎﺯ ﺗﻤﺪﻥ = ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﻦ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻣﺮﻭﺯ،ﺑﺮﺍA= 263; ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑ&= #65228;ﺪﻯ ﺑﺸﺮ،ﭼﮕﻮﻧﻪ = 5169;ﻨﻈﺮ ﺁﻳﺪ،ﻭﭼﻪ ﺗﻐ= 5268;ﻴﺮﻯ ﺑﮑﻨﺪ. ﺑﺎﻳﺪ ﮐ= ﻪ ﺑﻔﺮﻫﻨﮓ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺭﺳﻴﺪ. ﻧ= ﻪ ﺍﻳﻨﮑﻪ ﻫﺮ ﺁﻧ&= #64381;ﻪ ﺩﺭ ﺗﻤﺪﻥ ﺩﺍﺭ&= #65267;ﻢ ﺗﺠﺪﻳﺪ ﻭﺗﺮﻣ&#= 65268;ﻤﻰ ﺑﺸﻮﺩ. ﻭ ﺍﻳﻦ ﺧ= ;ﺎﻧﻪ ﺗﮑﺎﻧﻰ ﺩﺭ ﺩﻝ = ﻓﮑﺮ ﻭ ﺟﺎﻣﻌﻪ ﻭ ﻧﻔ= س ﻣﺪﺍﻡ ﺑﺎﻳﺪ ﺍ&= #65193;ﺍﻣﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #64380;ﻪ ﺑﻬﺘﺮ ﮐﻪ ﻣﺎ ﺑ= ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺗﺸﻨﻪ ﺑﺎﺧﻠﺎ&#= 65237; ﺍﻟﻬﻰ،ﺳﺮﻳﻌA= 166; ﺧﻮﺩﺭﺍ ﺑﺂﻥ ﮐ&= #65252;ﺎﻝ ﻓﺮﻫﻨﮕﻰ ﺑﺮﺳ&#= 65166;ﻧﻴﻢ، ﻭ ﻧﺠﺎﺕ ﺧﻮﺩ ﺍ= ﺯ ﺑﺸﺮﻳّت ﻮﮐﻤ@= 401;ﻰ ﺑﻨﺠﺎﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﻨﻤﺎﺋﻴﻢ. ﻭ ﺍ= ﮔﺮ ﺑﭽﻨﻴﻦ ﺷﮑﻞ ﺍ&= #65187;ﻴﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﺠ&= #65194;ﻳﺪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65267;ﻢ ﺗﻤﺎﻡ ﺍﻭﻫﺎﻡ &= #65169;ﺎﻃﻞ ﻣﺎ،ﺭﺳﻴﺪﻩ ﺍ= 5199; ﮔﺬﺷﺘﮕﺎﻥ،ﺯA= 267;ﺮ ﺯﻣﻴﻦ ﮐﻮﺑﻰ ﺳ&= #65256;ﮕﻴﻦ،ﺑﻨﺎﻡ</spa= n><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻃﺒﻴﻌﺖ ﻭﺳʋ= 98;ﻧﻮﺷﺖ ﻭﮐﺎﺭﻣﺎﻫﺎ ﻟ&#= 64405;ﺪ ﻣﺎﻝ ﻣﻴﺸﻮﻧﺪ. = ﺗﻨﻬﺎ ﺳﺮﻧﻮﺷﺖ ﺣﻖ،= 5259;ﻤﺎﻥ ﺗﺤﻘﻖ ﻏﺎﻳﺖ ﺍ&= #65247;ﻬﻰ ﺩﺭﺳﻌﻰ ﻣﺎ،ﺑ= 5198;ﺍﻯ ﺷﻬﻮﺩ ﻗﺎﺋﻢ،= 5261; ﺣﺼﻮﻝ ﺗﮑﺎﻣﻞ &= #65227;ﻘﻠﻰ ﻭ ﻟﺪﻧّﻰ ﻭﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺩﻳﮕﺮ ﺳ&= #65198;ﻧﻮﺷﺘﻬﺎﻯ ﺧﻮﺭﺩ ﮐﻨﻨﺪﻩ&#= 1548; ﺟﺰ ﻋﮑس ﺍﻟﻌﻤ&#= 65246; ﮔﻨﺎﻫﺎﻥ ﻭ ﺍﻧ&= #65188;ﺮﺍﻓﺎﺕ ﻣﺎ ﻧﺨﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﺷﺎﻳﺪ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻭ ﺩﻧﻴﻮﻯ ﮐﻪ ﺑ= ﻤﺎ ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﺍ&= #65203;ﺖ، ﻳﺎ ﺧﻮﺩ ﻣﺎ ﺍﺯ= ﺁﻥ ﻣﻨﺼﺮﻑ ﻭ ﻣﺘﻨ&= #65236;ﺮ ﺷﺪﻩ ﺑﺎﺷﻴﻢ،= 5239;ﺎﺑﻞ ﺗﻔﮑﻴﻚ ﻭﺗﺤﻠ&#= 65268;ﻞ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﭼﻨﻴﻦ ﺍ= ﻣﻮﺭ ﻣﺎﺩﻯ ﻭﺩﻧﻴﻮ&#= 65263; ﻭ ﺟﺰﺋﻰ،ﻭﻣﻨ= 5166;ﺳﺐ ﺩﺭﻙ ﻓﮑﺮ ﻭ ﻋﻘ= ﻞ ﻣﺎ،ﻣﻴﺘﻮﺍﻧA= 194; ﺟﺎﺋﻰ ﺑﺮﺍﻯ ﺍ&= #65255;ﺘﺨﺎﺏ ﻣﺎ ﺑﮕﺬﺍﺭﻧﺪ. = ﺍﻣﺎ ﺍﻣﻮﺭ ﻓﻮﻕ ﻋﻘ&= #65246; ﮐﻪ ﺍﺯ ﻃﺮﻑ ﺑﺮ= ﺗﺮﺍﻥ ﻣﺎ،ﭼﻮﻥ ﺍﺭﺑ= 5166;ﺏ ﻧﻮﻉ ﺗﺎ ﺧﺪﺍﻯ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻄﻠﻖ،ﻭﻳﺎ= ; ﺍﻣﻮﺭﻯ ﺍﺯﻟﻰ ﻭ ﻣﻠﮑﻮ&= #65175;ﻰ،ﺍﮔﺮ ﺑﺮﺍی ﻤﺎ ﺳﺮﻧ&#= 65262;ﺷت ﺸﺪﻩ ﺑﺎﺷﺪ،ﺩ= 5267;ﮕﺮ ﺭﺍﻩ ﺧﻠﺎﺹ ﺍﺯ = ﺁﻧﻬﺎ ﻧﻴﺴﺖ،ﻭ ﺍﺧﺘ= 5268;ﺎﺭﻯ ﻫﻢ ﻧﺪﺍﺭﻳﻢ. ﻣ= ﺎﻧﻨﺪ ﺳﺮﻧﻮﺷﺖ ﺍﺯﻟ&#= 65264; ﻭ ﻗﻮﺍﻧﻴﻦ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺍﻟﻬﻰ ﺩﻳﮕﺮ&= #1548;ﻧﻤﻰ ﺗﻮﺍﻥ ﺍﺯ ﺍﻳﻦ = ﮔﻮﻧﻪ ﺳﺮﻧﻮﺷﺘﻰ ﺷﺎ&#= 65255;ﻪ ﺧﺎﻟﻰ ﮐﻨﻴﻢ. ﮐ= ﻪ ﺑﺮﺧﻰ ﺭﺍ ﭘﺬﻳ&= #65198;ﻓﺘﻪ ﻭ ﺑﺮﺧﻰ ﺭﺍ ﺭﺩ= ﮐﻨﻴﻢ. ﭼﻮﻥ ﺍﻳﻦ ﭼﻨﻴ&= #65254; ﺳﺮﻧﻮﺷﺘﻰ ﮐﻪ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺎ ﺩﺭ ﻣﻘﺎA= 169;ﻞ ﺁﻥ ﻗﺪﺭﺕ ﺍﻇﻬ&= #65166;ﺭ ﻧﻈﺮﻯ ﻧﺪﺍﺭﻳ&#= 65250;،ﻭ ﺗﻨﻬﺎ ﻟﺎ ﺟﺮﻡ&= #1548;ﺩﺭ ﻣﺴﻴﺮ ﻃﺒﻴﻌﻰ &= #65153;ﻥ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65267;ﻢ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﭼﻨﻴﻦ ﻣﻘﻮﻟﺎ&#= 65173; ﺍﺯﻟﻰ ﺑﺮﺍﻯ ﻣ&= #65166; ﺗﺠﺰﻳﻪ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻫﺴﺘﻨﺪ ﻭ ﻫﺮ ﻣ= ﻘﺎﻭﻣﺖ ﻣﺎ ﺭﺍ ﺧﻮﺭﺩ ﻣ= ﻰ ﮐﻨﺪ. ﻭﻟﻰ ﺍﮔﺮ= ﺑﺮﺣﺴﺐ ﺟﺒﺮ ﺍﻟﻬﻰ،ﺩ= 5197; ﻣﺴﻴﺮ ﺁﻧﻬﺎ ﻗ&= #65198;ﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;،ﻣﺎﺩﺍﻡ ﮐﻪ ﻏﺎﻳﺖ ﺳﺮﻧ&= #65262;ﺷﺘﻬﺎﺋﻰ ﺗﺤﻤﻴﻠﻰ ﺍﺯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺗﺮﺍﻥ ﻣʋ= 66;،ﻭ ﻋﻠﺎﻗﻤﻨﺪﺍﻥ &#= 65169;ﺘﻌﺎﻟﻰ ﻣﺎ ﺑﺎﺷﺪ، ﻣﻴ&#= 65176;ﻮﺍﻧﻴﻢ ﺑﻤﻌﻨﻰ ﺁﺯﺍﺩ&#= 65263;،ﺍﺯ ﻫﻤﻴﻦ ﺳﺮﻧﻮﺷ&#= 65176;ﻬﺎ ﺑﺮﺳﻴﻢ. ﻭ ﺍﻳﻦ= ﻫﻤﺎﻥ(ﺑﺪﺍﻫﺎ&= #65263; ﺍﻟﻬﻰ)ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ. = ﻣثلا ﻫﺮ ﻭﻇﻴفه اﻯ = 5197;ﺍ ﮐﻪ ﺍﺯ ﺑﺎﻟﺎﺗ&= #65198; ﺑﺮ ﻣﺎ ﻣﻔﺮﻭﺽ = ﺷﺪﻩ، ﺍﮔﺮ ﺍﻧﺠﺎﻡ ﺑ&= #65194;ﻫﻴﻢ،ﺩﻳﮕﺮ ﺍﺳﻴﺮ ﻭﻣﺠﺒﻮ&#= 65197; ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65259;ﻢ ﻧﻴﺴﺘﻴﻢ. ﻭ ﺍﻳ= ﻦ ﮐﺎﺭﻯ ﺍﺳﺖ ﮐﻪ = ﻣﻌﻤﻮﻟﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﺩﻡ ﻋﺎﻗﻞ A= 251;ﻴﮑﻨﺪ. ﺍﻣﺎ ﺍﮔﺮ ﺑﺎ ﺍ= ﻣﺘﻨﺎﻉ ﻳﺎ ﺍﺧﻠﺎﻝ ﻭﻣ&= #65240;ﺎﻭﻣﺖ ﺑﺪﺳﺖ ﺩﺍﺩﻳﻢ&#= 1548; ﻫﻤﭽﻨﺎﻥ ﺗﺤﺖ &= #65203;ﻠﺴﻠﻪ ﺍﻳﻦ ﺳﺮﻧﻮﺷﺖ&#= 1548;ﻭﺣﺘﻰ ﻣﺠﺎﺯﺍﺗﻬﺎﺋ= 5264; ﺍﺿﺎفی ﻤﻴﻤﺎA= 255;ﻴﻢ. ﻣﻌﻨﻰ ﺁﺯﺍﺩﻯ &= #65261; ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺭﺍ ﻫﻨﻮﺯ ﺑﺪﺳ&= #65174; ﻧﻴﺎﻭﺭﺩه اﻳA= 250;. ﺯﻳﺮﺍ ﮐﺴﻰ ﮐﻪ = ﻭﻇﻴﻔﻪ ﻳﺎ ﺳﺮﻧﻮﺷﺖ ﻳ&= #65166; ﻗﺎﻧﻮﻥ،ﻭﻳﺎ = 5187;ﮑﻤﻰ ﺍﺭﺯﺷﻰ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ،ﻭ ﻓﺮﻣﺎﻧﻰ ﺍﺧﻠ&#= 65166;ﻗﻰ ﺍﺯ ﺑﺮﺗﺮﺍﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺍﻧﺠﺎﻡ A= 193;ﺍﺩ ﺩﻳﮕﺮ ﺁﺯﺍﺩ ﺍ&= #65203;ﺖ. ﻟﺬﺍ ﺩﺭ ﺳﺮﻧﻮ&= #65207;ﺖ ﺍﺯﻟﻰ ﺍﺑﺪﻯ ﺧ&= #65262;ﺩﻣﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﻭ ﺧﻠ= ﻘﺖ ﻣﺎ ﺑﺎﻳﺪ ﺩﺭ ﻫ= ﺮﻣﺮﺣﻠﻪ ﺁﻥ،ﺗﺎ ﺁﺧﺮ ﻫ&#= 65252;ﺎﻥ ﻣﺮﺣﻠﻪ،ﺗﮑﺎA= 251;ﻞ ﭘﻴﺶ ﺑﺮﻭﻳﻢ . ﺍ= ;ﮔﺮ ﺗﻨﺒﻠﻰ ﻭ ﺗﻤﺮ&= #1617;ﺩ ﮐﻨﻴﻢ ﻫﺮﮔﺰ ﺍ&= #65267;ﻦ ﺳﺮﻧﻮﺷﺖ ﺩﺳﺖ &= #65165;ﺯ ﺳﺮﻣﺎ ﺑﺮﻧﻤﻴ&#= 65194;ﺍﺭﺩ ﻭﻣﺎﻫﻢ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﻴﻢ ﮐﺎﺭﻯ ﺑﮑﻨﻴﻢ &= #65261;ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗﻮﻟﺪﺍﺕ ﻣﮑ&= #65198;ﺭ ﺳﺮﻧﻮﺷﺘﻰ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺎ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﺪ ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻧ&= #65268;ﺰ ﺳﺮﻧﻮﺷﺖ ﭘﻴﺮ&#= 65261;ﺯ ﻣﻴﮕﺮﺩﺩ ﻭﻧﻪ &= #65175;ﻤﺮﺩ ﻣﺎ . ﺍﻣﺎ ﺍﮔﺮ ᤨ= 0;ﺴﻰ ﮐﻪ ﻭﻇﻳفه اﻯ = 5197;ﺍ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ &= #65261; ﺩﺭ ﺍﻭﻟﻴﻦ ﺯﻣ&= #65166;ﻧﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺍﻧﺠ&#= 65166;ﻡ ﺩﺍﺩ،ﻣﻌﻨﻰ ﻧ= 5184;ﺎﺕ ﻭ ﺁﺯﺍﺩﻯ ﺍﺯ ﺍ= ﻳﻦ ﻭﻇﻴﻔﻪ ﻭ ﺍﻳﻦ = ﺳﺮﻧﻮﺷﺖ ﺗﺤﻤﻴﻠﻰ ﻭ ﺟﺒ&= #65198;ﻯ ﺧﻮﺩ ﺧﻮﺍﻫﺪﮔ&#= 65198;ﻓﺖ. ﻭﮐﺎﻣﻠﺎﻥ ﻭﺍ&#= 65211;ﻞ ﻧﻤﻮنه ﺒﺮﺗﺮA= 267;ﻦ ﺍﻳن اﺷﺨﺎﺹ ﺁ= 5199;ﺍﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺴﺘﻨﺪ، ﮐ᥽= 8; ﺑﺪﻭﻥ ﺗﻤﺮﺩ ﻭ ﺗﻨﺒﻠ&= #65264;، ﻭ ﺣﺘﻰ ﺑﺎ ﺷﻮﻕ= ﻭ ﻋﺸﻖ ﻭﻇﻴﻔﻪ ﺍ&= #65183;ﺒﺎﺭﻯ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎ&#= 65249; ﺩﺍﺩﻩ ﻭ ﺿﻤﻦ ﻧ= ﺠﺎﺕ ﺍﺯ ﺍﻳﻦ ﺳﺮﻧﻮ&= #65207;ﺖ،ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻪ ﺭﺳﻴﺪ ﮐﻪ ﺯ= ﻧﺪﻩ،ﻭﺩﺭﻧﻮA= 225; ﺑﺸﺮﻯ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ،ﺍﺯ ﻫﺮ ﻭﻇﻴﻔﻪ ﺩﻳ&= #64405;ﺮﻳﻤﻌﺎﻑ ﻭﻣﻘﺎﻡ ﻣﻌﺼﻮ&#= 65251;ﻴّﺖ ﺩﺍﺭﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﺣ= ﺘﻰ ﺩﺭ ﺩﻭﺭﻩ ﺣﻴﺎ&= #65173; ﻓﻌﻠﻰ ﺧﻮﺩ،ﺣ= 5268;ﺎﺗﻰ ﺑﻬﺸﺘﻰ ﺩﺍﺭﻧ&#= 65194;. ﻭﺣﺘﻰ ﺍﻓﮑﺎﺭ &= #65261;ﺭﻓﺘﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﭘﻨ= ﺪﺍﺭ ﻫﺎﻯ ﺁﻧﻬﺎ ﺍﺯ = ﻧﻮﻉ ﺍﻓﮑﺎﺭ ﻭﺍﻋﻤ&#= 65166;ﻝ ﺍﻟﻬﻰ ﻣﺤﺴﻮﺏ &= #65251;ﻴﺸﻮﺩ. ﻭ ﻋﻴﻦ ﺍﻟﻠﻪ ﻭ= ﻳﺪ ﺍﻟﻠﻪ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻭﺗﻤﺎﻣﻰ ﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩ ﻧﻴﺰ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺁﻧﻬﺎ ﺍﺳﺖ. ﺑﺎ= ﺣﺪّ ﺃﻗﻞ ﺩﺭﺍﻧﺘﻘ&#= 65166;ﻡ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﻧ&= #65252;ﻰ ﮔﻴﺮﻧﺪ. ﻭ ﺍﻳﻦ= ﻭﺣﺪﺕ ﺗﻨﻬﺎ ﮐﻠّﻰ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺑﺪﻭﻥ ﺗﺠﺮﺑﻪ &= #64344;ﺬﻳﺮﻯ، ﻭ ﺗﺤﻠﻴﻞ ﺑﺎﺟ&= #65200;اء، ﻗﺎﺑﻞ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻨ= ;ﺎﺭ ﮔﺬﺍﺷﺘﻦ ﺍﺳﺖ&#= 1548;ﺯﻳﺮﺍ ﻭﻇﻴﻔﻪ ﺍﻧﺠﺎ&#= 65249; ﮔﺮﻓﺘﻪ. ﺍﻣﺎ ﺍ= ﮔﺮ ﭼﻨﻴﻦ ﻭﻇﻴفه = 575;ﻯ ﺗﺤﻤﻴلی اﻟﻬʌ= 64; ﺟﺰﺋﻰ ﻭﻣﺎﺩﻯ ﻭ ﺩﻧﻴ&= #65262;ﻯ ﺑﻮﺩ،ﻣﺎﻧﻨﺪ = 5175;ﺮﺑﻴﺘﻬﺎﻭ ﻋﺎﺩﺍت ﻮﻣﻘﺮ= 5197;ﺍﺕ ﺍﺟﺘﻤﺎﻋﻰ،ﻣA= 268;ﺸﺪ ﺑﺪﻭﻥ ﺍﺟﺮﺍﻯ &= #65153;ﻥ ﻭﻇﺎﻳف ﺸﺎنه A= 192;ﺎلی کرﺩ. ﺯﻳﺮﺍ ﺗﺤ&#= 65252;ﻴﻠﻰ ﺍﺯ ﺑﺮﺗﺮﺍﻥ ﻧ&= #65170;ﻮﺩﻩ . ﺗﻐﻴﻴﺮﺍﺕ ﺍﺳ= ﺎﺳﻰ ﮐﻪ ﺩﺭ ﺟﻮﺍﻣﻊ&= #1548;ﻭ ﺩﺭ ﺭﻭﺍﻥ ﺍﻓﺮ&= #65165;ﺩ ﺧﻮﺍﺳته ﻤﻴﺸA= 262;ﺩ،ﻃﺮﺡ ﺁﻥ ﺑﺮﺣﺴﺐ ﻣﻄ&= #65166;ﻟﻌﺎﺕ ﻭ ﺁﻣﺎﺭﮔﻴﺮﻳ&#= 65260;ﺎ ﻭﻃﺮﺡ ﺭﻳﺰﺳﻬ&#= 65166;ﻯ ﻋﻠﻤﻰ ﺍﺳﺖ، ﺑ&#= 65166;ﺯ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮ&#= 65165; ﮐﻨﺎﺭ ﺯﺩ. ﻭﻟﻰ= ﻧﻤﻰ ﺗﻮﺍﻥ ﺍﺯ ﻣﺮﮒ = ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺳﻠﻮ&= #65241; ﺧﻮﺍﺳﺘﻪ ﺍﻟﻬ&#= 65264; ﺷﺎﻧﻪ ﺧﺎﻟﻰ ﮐ&= #65198;ﺩ. ﺍﮔﺮ ﺗﻤﺪﻧﻬﺎ &= #65261; ﻓﺮﻫﻨﮓ ﻫﺎ ﺭﺍ = ﻣﻈﻬﺮﻯ ﺍﺯ ﺗﮑﺎﻣﻞﻃﺒ&#= 65268;ﻌﻰ،ﻓﺼﻮﻝ ﻣﺨﺘﻠﻒ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺪﺍﻧﻴﻢ،ﺩﻳ@= 405;ﺮ ﻫﺮﺗﻠﺎﺵ ﺑﺮﺍ&#= 65263; ﺷﺎنه ﺨﺎﻟﻰ ﮐ= 5198;ﺩﻥ،ﺗﺎ ﻣﻘﺎﻭﻣت اﺯ ﺳ= 5240;ﻮﻁ ﺭﺍ ﺑﺎ ﺳﻌﻰ ﺑﺘ= ﻌﺎﻟﻰ ﺩﺍﺩﻥ،ﻭﻟﻰ ﺑ= 5194;ﻭﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺗﮑ&#= 65166;ﻣﻠﻰ،ﻫﻴﭻ ﻓﺎﻳﺪه اﻯ ﻧﺨ= 5262;ﺍﻫﺪ ﺩﺍﺷﺖ. ﻧﻪ ﺗﺮﺑ= ﻴﺘﻬﺎﻯ ﺍﺑﺘﮑﺎﺭﺷﺨﺼ= 5264;، ﻭ ﻧﻪ ﺩﺍﻧﺶ ﻫﺎ= ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭ ﺍﺧﻠﺎﻗﻰ،ﻭ= 5255;ﻪ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻣﺮﺑﻮﻃﻪ،ﻧﻤA= 264; ﺗﻮﺍﻧﻨﺪ ﮐﺎﺭ&#= 65263; ﺑﮑﻨﻨﺪ. ﺑﻠﮑﻪ = ﺑﺎﻟﻌﮑس ﺁﺷﻔﺘﻪ ﺗﺮ ﻫﻢ = ﻣﻴﮑﻨﻨﺪ. ﭘس ﺍﻭﻝ ﺑﺎﻳﺪ &= #65175;ﺮﺑﻴﺖ ﮐﻨﻨﺪﮔﺎﻥ ﺭﺍ &= #64344;ﻴﺪﺍ ﮐﻨﻴﻢ. ﺗﺎ ﺗﺼﻤ= ﻴﻢ ﮔﻴﺮﻧﺪﮔﺎﻥ ﺟ&#= 65166;معه ﺪﺭﺳﺖ ﺑﺎﺷﺪ، &#= 65169;ﻌﺪ ﻫﺮﺗﻌﻠﻴﻤﻰ ﺑ&#= 65194;ﻫﻨﺪ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭ ﺩ= ;ﺭ ﺍﻳﻦ ﺣﺎﻝ،ﺍﻭ= 5245; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ&#= 1548;ﺑﻌﺪ ﻫﻢ ﺗﻤﺪﻥ ﻣﺮﺑ&= #65262;ﻃﻪ ﮐﺎﻣﻞ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ. ﻭﻫﻢ ﺧﻄﺮ ﺳﻘﻮ&= #65217; ﺟﺎﻥ ﺑﺪﻧﺒﺎﻝ &= #65255;ﺪﺍﺭﺩ. ﻭﺍﻟّﺎ ﻫﺮ ﺗﺮ&#= 65169;ﻴﺘﻰ ﻋﻤﻠﺎ ﺍﺯ ﺗﺮﺑ&= #65268;ﺖ ﺍﻧﺪﺍﺧﺘﻦ ﺍﻓ&#= 65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻭﺍﻣﺮﻭﺯ = ﺩﺭﻇﺎﻫﺮﻫﻤﻪ ﭼﻴﺰ ﺍﺯﻋﻠﻢ ﻭ = ﺗﮑﻨﻴﻚ ﺩﺍﺭﻳﻢ،ﻭﻟﻰ = 5193;ﺭ ﻭﺍﻗﻊ ﻫﻴﭻ ﻧﺪ&= #65165;ﺭﻳﻢ ﺯﻳﺮﺍ ﺍﺭﺯﺷﻬ&#= 65166;ﻯ ﻣﺎ ﺿﺪﺍﺭﺯﺷﻰ &= #65259;ﺴﺘﻨﺪ. ﻭﺭﺍﻩ ﻣﺎ ﺑﻴﺮ&= #65165;ﻫﻪ ﺍﺳﺖ. ﻭ ﺗﺮﺑﻴﺘ= ﻬﺎﻯ ﻣﺎ ﺩﺭ ﻭﺍﻗﻊ ﺍ= ﻧﺤﺮﺍف ﺪﺍﺩﻥ ﺍﺳﺖ. ﻭﻋ= ﻠﻢ ﺍﺧﻠﺎﻕ ﻣﺎ ﺗﻌ&= #65248;ﻴﻢ ﻓﺴﺎﺩ ﺍﺧﻠﺎﻕ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﺩﺭ ﻧﺘﻴ= ;ﺠﻪ ﻫﻤﻪ ﭼﻴﺰ ﻏﻴﺮ = ﺗﮑﺎﻣﻠﻰ ﻭ ﻏﻴﺮ ﻃﺒﻴﻌﻰ = ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﺳﺮﻣﺎ&= #65267;ﻪ ﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ &= #65261;ﻣﻠّﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺳﻨّﺘﻰ ﻭ A= 227;ﻘﺎﻳﺪ ﻣﺎ،ﺍﮔﺮ ﺑﻮﻇ= 5268;ﻔﻪ ﺗﮑﺎﻣﻠﻰﻧﭙﺮ= 5193;ﺍﺯﻧﺪ ﻣﺤﮑﻮﻡ ﺑﺰﻭﺍ&#= 65245; ﻫﺴﺘﻨﺪ. ﻭ ﻫﺮﮔ= ﺰ ﻋﺠﺰ ﻭ ﻟﺎﺑﻪ ﮐ= ﺮﺩﻥ ﻫﺎ ﻓﺎﻳﺪﻫﺎﻯ &= #65255;ﺪﺍﺭﺩ. ﻭﺗﻌﺼّﺐ ﺑﻴﺠ= 5166; ﻭ ﺗﻌﺎﺭﻑ ﺟﺎﻫ&= #65248;ﺎﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺳ= ﻨّﺖ ﺍﺟﺪﺍﺩﻯ ﻣﺎ ﺣ&= #65236;ﻆ ﺁثاﺭ ﺁﻧﻬﺎ ﻧ= 5268;ﺴﺖ،ﺑﻠﮑﻪ ﺁثاﺭ ﺗﮑﺎﻣل®= 0; ﻮ ﺍﺩﺍﻣﻪ ﺭﺍﻩ ﺍ&= #65199;ﻟﻰ ﻭ ﺗﺎﺭﻳﺨﻰ،ﻭ= 5175;ﮑﺎﻣﻞ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺍ&= #65199; ﺁﻧﻬﺎ ﺍﺳﺖ. ﺍﻳ= ﻦ ﻣﻴﺮﺍثهاﻯ ﺗʋ= 66;ﺭﻳﺨﻰ ﻭ ﺑﺎﺳﺘﺎﻧﻰ ﻭ = ﺍﺟﺪﺍﺩﻯ ﻣﺎ، ﺗﻨﻬﺎ ﺳﻤ&#= 65170;ﻮﻟﻬﺎﺋﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻴ&= #65208;ﺘﺮ ﺍﺯ ﺍﻣﺮﻭﺯ،ﺑ= 5252;ﺴﺒﻮﻟﻬﺎﻯ ﺣﻖ ﻭ ﺍﻟﻬﻰ ﺷﺒ= ﺎﻫﺖ ﺩﺍﺭﻧﺪ. ﻓﺮﻫﻨ&= #64403; ﺍﺟﺪﺍﺩﻯ ﺍﮔﺮ &= #65251;ﺎﺩﻯ ﻭ ثاﺑﺖ ﺑﺎﺷﻨ= 5194;،ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﭘﺮﺳﺘ&#= 65264; ﻭ ﺍﺟﺪﺍﺩ ﭘﺮﺳ&= #65176;ﻰ ﻭﻣﺎﺩﻩ ﭘﺮﺳﺘ&#= 65264; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺍ= ﻣﺎ ﺍﮔﺮ ﻓﺮﻫﻨﮓ ﺍ&= #65183;ﺪﺍﺩﻯ ﺭﺍ ﺳﻤﺒﻮﻟﻴﻚ &= #65175;ﻠﻘّﻰ ﮐﻨﻴﻢ، ﻫﻤﻪ ﺣ&#= 65238; ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑ= ﺎﻳﺪ ﺑﺮﺍﻩﺗﮑﺎﻣﻠ= 5166;ﺕ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺑ&= #65194;ﻫﻴﻢ. ﺑﻨﻈﺮ ﻣﻦ ﺑﺮﺗ&= #65198;ﻳﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65183;ﺪﺍﺩﻯ ﻫﺮ ﻗﻮﻡ، ﻫﻤﺎ&#= 65253; ﮐﺎﻣﻠﺎن ﺒﺮﺍ= 5263; ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ &= #65165;ﻓﺮﺍﺩ ﺁﻥ ﻗﻮﻡ ﺍﺳﺖ. ﮐ= ;ﻪ ﺩﺭ ﺗﺤﻘﻖ ﺍﻳﻦ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ،ﻭﺗﺎ ﺗ= 5188;ﻘﻖ ﺷﻬﻮﺩﻯ ﻧﻬﺎﺋ&#= 65264; ﻗﺎﺋﻢ، ﻭ ﺗﮑﻤ&#= 65268;ﻞ ﺳﻠﻮﻙ ﻭ ﺗﮑﺎﻣ&= #65246; ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ .= ﺯﻳﺮﺍ ﺍﻳﻦ ﺳﻤﺒﻮﺍﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﻗﻮﻣ&= #65264;،ﻗﺪﻳﻢ ﺗﺮ ﻭ ﺍﺻﻴﻞ ﺗﺮ= ﺍﺯ ﺳﻤﺒﻮلهاﻯ ﻋʋ= 66;ﻳﺪﺍﺕ ﺍﺟﺪﺍﺩ ﻭ ﻣُﺪ&#= 65247;ﻬﺎ ﻭ ﺳﻠﻴﻘﻪ ﻫﺎﻯ = ﺍﺟﺪﺍﺩﻯ ﺁﻥ ﻗﻮﻡ ﻫﺴﺘﻨ&= #65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭﺳﻤﺒﻮﻟﻬﺎ᥾= 3; ﺍﺟﺪﺍﺩﻯ ﺑﺎﻳ&#= 65194; ﺍﻓﺰﻭﺩ،ﮐﻪ ﮔ= 5198;ﻭﻫﻰ ﺍﺯ ﺁﻧﻬﺎ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﻋﻘﻞ ﺟ= ﺰﺋﻰ ﻫﺴﺘﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﺯﻳﺎﻥ ﻭ ﺧﻂ ﻭ ﮐ= ;ﻠﻤﺎﺕ ﻭ ﺍﺩﺑﻴّﺎﺕ،A= 261; ﺩﻳﮕﺮ ﺍﺣﮑﺎﻡ &= #65227;ﻘﻠﻰ ﻭﻓﻠﺴﻔﻰ ﻭﻣﻨ&#= 65220;ﻘﻰ ﺁﻥ ﻗﻮﻡ . ﺍﻳﻦ ᤨ= 4;ﻮنه اﺯﺳﻤﺒﻠﻬﺎﻯ = 5195;ﻫﻨﻰ ﺑﻄﻮﺭ ﺳﺮﻳﻌﺘ&#= 65198; ﻭﺧﻮﺩ ﺑﺨﻮﺩ ﺗ&= #65232;ﻴﻴﺮﻣﻴﮑﻨﻨA= 194;. ﻭﺁﻧﻘﺪﺭ ﺑﺎﺳ&#= 65176;ﺎﻧﻰ ﻭﺍﺯﻟﻰ، ﭼﻮﻥ &#= 65203;ﻤﺒﻮﻟﻬﺎﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65183;ﺪﺍﺩ ﻧﻴﺴﺘﻨﺪ. ﻭ ﺍﮔ= ﺮ ﻧﮕﺬﺍﺭﻳﻢ ﺍﻳ&#= 65254; ﺳﻤﺒﻮﻟﻬﺎﻯ ﺫ&#= 65259;ﻨﻰ،ﺩﺭ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻠ&#= 65264; ﺻﺤﻴﺢ ﭘﻴﺶ ﺑﺮ&= #65261;ﻧﺪ،ﻣﺎ ﺑﺴﻘﻮﻁ ﺍﻳﻦ ﺳ&= #65252;ﺒﻮﻟﻬﺎﻯ ﺍﺟﺪﺍﺩﻯ ﮐﻮﺷ&#= 65268;ﺪه اﻳﻢ. ﻭ ﺟﺰ ﺧﺮﺍ= ﻓﺎت ﻮ ﺍﻭﻫﺎم ﻮ ﺣﺸ&= #65262; ﺯﺍﺋﺪ ﺫﻫﻦ ﺍﺯ = ﻃﺮّﻫﺎﺕ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮ&#= 65193;. ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻗﻮ&= #65249;، ﻣﺎﻧﻨﺪ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﺍﺳﺘﺨ&= #65262;ﺍﻥ ﺑﻨﺪﻯ ﻇﺎﻫﺮ ﻳ&= #65242; ﺗﻤﺪﻥ ﺍﺳﺖ. ﭼﮕ= ﻮﻧﻪ ﺯﻧﺪﮔﻰ ﮐﺮﺩﻥ&#= 1548;ﻭ ﺍﺯ چه ﭽﻴﺰﻫﺎ &#= 65247;ﺬت ﺒﺮﺩﻥ ﻭﺭﺍﺿﻰ &= #65169;ﻮﺩﻥ. ﻫﻤﻪ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻘ&#= 65166;ﻡ ﺑﺮﺗﺮﻯ ﺍﺯ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﻓﺮﺩﻯ = ﺩﺍﺭﻧﺪ، ﺑﺎﺯ ﻣﺤﮑﻮﻡ ﺑ&= #65176;ﻐﻴﻴﺮ ﻫﺴﺘﻨﺪ . ﮐﻪ ﺍﮔ= ;ﺮ ﺭﺍﻩ ﺩﺭﺳﺖ ﺣﻖ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺗﮑﺎﻣﻞ A= 261; ﺗﺮﺑﻴﺖ ﺻﺤﻴﺢ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ،ﺑﺎﺯ = 5203;ﺮﻧﮕﻮﻧﻰ ﺗﻤﺪﻥ ﺟﻤﻌﻰ ﺩ&= #65197; ﭘﻴش هست . ﻫﻨﺮ &#= 65261; ﺷﻌﺮ ﺍﺯ ﺍﻳﻦ ﺟ= ﻤﻠﻪ ﻫﺴﺘﻨﺪ. ﺍﻣﺎ ﺳ= ﻤﺒﻮل هاﻯ ﺍﻟﻬﻰ ﻭﺳ= 5248;ﻮﮐﻰ ﻳﻚ ﻗﻮﻡ،ﻫﻤﺎ= 5253; ﺍﺳﺖ ﮐﻪ ﭘﻴﺎﻣ&= #65170;ﺮﻯ ﺩﺭ ﮔﺬﺷﺘﻪ ﺩﺭ = ﻗﻮﻣﻰ ﭘﻴﺸﻨﻬﺎﺩ ﮐﺮ&#= 65193;ﻩ،ﻭ ﺗﺎ ﮐﻨﻮﻥ ﻫﻢ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #64401;ﺎﺭ ﮔﺮﻓﺘﻪ ﺷﺪﻩ،= 5261; ﺗﮑﺎﻣﻞ ﻗﻮﻡ ﺩ&= #65203;ﺖ ﺩﺍﺩﻩ ﺑﺎﺷﺪ،= 5261;ﻫﻤﭽﻨﺎن ﺤﻖّ ﺍﺳﺖ. ﻭﻟﻰ = ﻋﻤﻠﺎ ﻭ ﻫﻤﻴﺸﻪ،ﺍﮐ= 579;رﻳّﺖ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﺟ= ﺎﻫﻞ ﺍﻳﻦ ﺍﻗﻮﺍﻡ،= 5165;ﻳﻦ ﺳﻤﺒﻮﻟﻬﺎی ا= 04;هی ﺮﺍ ﻓﺮﺍﻣﻮش ک= 585;ﺩه اﻧﺪ. ﺯﻳﺮﺍ ﻧﻤ&= #65264; ﺧﻮﺍﻫﻨﺪ ﻣﻌﺎ&#= 65267;ﺐ ﺧﻮﺩﺭﺍ ﺗﺰﮐﻴ&#= 65258;،ﻭ ﺷﺨﺼﻴّﺖ ﺧﻮﺩ= 5197;ﺍ ﺑﺒﺮﺗﺮ ﺗﺒﺪﻳ&#= 65246; ﮐﻨﻨﺪ. ﻭ ﻟﺬﺍ ﺧ= ;ﺪﺍﻭﻧﺪ ﻣﺪﺍﻡ ﺍﻧﺒﻴﺎ &= #65261; ﺍﻭﻟﻴﺎ، ﻭﻃﺮ= 5267;ﻘﺘﻬﺎﻯ ﺟﺪﻳﺪﺗﺮ ﻣﻨﺎ&#= 65203;ب ﺰﻣﺎﻥ،ﻭﻣﻘﺎA= 249; ﺗﮑﺎﻣل ﺘﺎﺯﻩ &#= 65165;ﺭﺍئه ﺪﺍﺩﻩ ﺍﺳﺖ ﺍﻣ&= #65198;ﻭﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻨﻈﺮ ﻣﻦ ﺭA= 261;ﺵ ﺷﻬﻮﺩﻯ ﻣﺤﻤﺪ&#= 65263;،ﻣﺘﻌﻠّﻖ ﺑﺒﺮﺗﺮﻳﻦ ﻭ ﺁ&= #65191;ﺮﻳﻦ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ &= #65165;ﺳﺖ. ﻭ ﺩﻟﻴﻞ ﺻﺤّﺖ &= #65261; ﺣﻖ ﺑﻮﺩﻥ ﺁﻥ،&#= 65187;ﺮﻑ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺗﺠﺮﺑﻪ &= #65207;ﺨﺼﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺨﻮﺍﻫﺪ. ﮐﻪ = ﺍﮔﺮ ﺍﻳﻦ ﺳﻠﻮﻙ ﻭ ﺗ= ﺰﮐﻴﻪ ﺩﺭﺳﺖ ﻭﮐﺎﻣﻞ &= #65169;ﻮﺩ،ﻣﻨﺠﺮ ﺑﺸﻬﻮﺩ ﺣﻖ ﺷﺪ&= #65257; ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﺧﻮ= ;ﺩﻣﻌﺠﺰﻩ ﻳﻚ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65203;ﺖ،ﻭ ﺩﻟﻴﻞ ﺣﻘّﺎﻧ= 5268;ّﺖ ﺍﻭ ﺍﺳﺖ. ﻧﻪ ﺣﺮ= ;ﻓﻬﺎﺋﻰ ﮐﻪ ﻣﺘﻌﺼّﺒﻴ= 5254; ﺟﺎﻫﻞ ﻭ ﻣﺪﺍﻓ&= #65228;ﻴﻦ ﺑﻰ ﺍﻳﻤﺎن ﻘﺸ&#= 65198;ﻯ ﺍﻳﻦ ﭘﻴﺎﻣﺒﺮ&#= 65165;ﻥ ﻣﻴﮕﻮﻳﻨﺪ. ﺣﻔ&= #65222; ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﻴ&= #65236;ﻪ ﺑﺮ ﺣﺴﺐ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻗ= ﻮﻡ،باعث ﺗﮑﺎﻣﻞ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﺁﻥ ﻗﻮﻡ،ﻭﻧﻴ= 5200; ﺗﮑﺎﻣﻞ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﻫﻨﮕﻰ ﺍﻥ ﻗﻮﻡ،ﻭﺩﺭ &#= 65255;ﺘﻴﺠﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﺷﺨصی اﻓﺮﺍﺩ ﮐﻤﻚ ﻣ&#= 65268;ﮑﻨﺪ. ﺑﺪﻭن اﻧﺠﺎﻡ = 5165;ﻳﻦ ﻭﻇﻴﻔﻪ،ﺑﻤﻮA= 183;ﺐ ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬ&#= 65166;ی اﻟﻬﻰ ﻭﻣﻘﺪّ= 87; ﻳﻚ ﻗﻮﻡ،ﻫﺮ ﺗﺪﺑ= 5268;ﺮ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65187;ﻔﻆ ﻳﻚ ﺗﻤﺪﻥ ﺍﺯ ﺳ= ﻘﻮﻁ ﻓﺎﻳﺪﻩ ﺍﻯ ﻧﺪ&= #65165;ﺭﺩ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺨ= ﻮﺍﻫﻨﺪ ﺁﻧﺮﺍ ﻫﻢ ﺗﻌﺎ&= #65247;ﻰ ﺑﺪﻫﻨﺪ. ﻣﺎ ﺩﺭ= ﺍﻳﺮﺍﻥ ﻭ ﺷﺮﻕ،ﺍﮔﺮ ﺩ&#= 65203;ﺖ ﺍﺯ ﭘﻴﺎﺩﻩ ﮐﺮ&= #65193;ﻥ ﻭ ﺍﺟﺮﺍﻯ ﺍﻳﻦ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﮑﺸﻴﻢ،ﻣﺤﮑA= 262;ﻡ ﺑﺰﻭﺍﻝ ﺗﻤﺪﻧ&#= 1617;ﻰ ﮐﻪ ﺳﻬﻞ ﺍﺳﺖ،&#= 65187;ﺘﻰ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ = ﺑﺮﺍﻯ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘ&#= 65254; ﻓﺼﻞ ﻧﻮﻋﻰ ﻭ ﻧ= ﮋﺍﺩﻯ ﺧﻮﺩ ﺁﻣﺎﺩﻩ ﮐ&= #65256;ﻴﻢ. ﮐﻠﻴﻪ ﺗﻤﺪّﻧ= 5260;ﺎ ﻭﻧﮋﺍﺩﻫﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﮐﻪ ﺑﺰﻭﺍﻝ ﮐﺸ&= #65268;ﺪﻩ ﺷﺪﻧﺪ،ﺷﺎﻳﺪ = 5165;ﺯ ﺑﺮﺗﺮﻳﻦ ﺗﻤﺪ&#= 65253; ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮ&= #65193;ه اﻧﺪ. ﻭﻟﻰ ﭼﻮﻥ = ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮ ﻧﻴﺎﻓ&#= 65176;ﻨﺪ،ﻣﺤﮑﻮﻡ ﺑﺰﻭﺍﻝ ﮔﺮﺩﻳ&#= 65194;ﻧﺪ. ﻫﺮﮔﻮﻧﻪ ﺗﻠﺎ&#= 1588; دﻳﮕﺮ، ﺟﺰ ﻣﺸ= 5174; ﺑﺮ ﺳﻨﺪﺍﻥ ﮐﻮ&= #65169;ﻴﺪﻥ ﻧﺨﻮﺍﻫﺪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻮﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻌ= ﻤﻮﻟﺎ ﻋﻘﻠﺎﻯ ﻫﻤﻪ ﺍ&= #65239;ﻮﺍﻡ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺎ&#= 65211;ﻞ ﻭ ﻃﺒﻴﻌﺖ ﺧﻮﺩ&= #1548; ﻳﺎ ﺑﻘﻮﻝ ﻣﻌﺮ&= #65261;ﻑ ﺑﺎﺯﮔﺸﺖ ﺑﺴُ= 5256;ّﺖ ﻭ ﺍﺟﺪﺍﺩ ﺭﻭﺣ&= #65166;ﻧﻰ،ﺍﮔﺮ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻣ= ﻌﻨﻰ ﺑﺎﺯﮔﺸﺖ ﺑﺴﻨ&#= 1617;ﺘﻬﺎﻯ ﻭﺳﻠﻮﻙ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﺷﺪ، ﮐﻪ ﻗﺮ&#= 65255;ﻬﺎﻯ ﺩﺭﺍﺯﻯ ﺩﻧﺒﺎ&#= 65245; ﺷﺪﻩ، ﺑﺎﺯ ﻫﻤ&#= 65166;ﻥ ﺑﺎﺯﮔﺸﺖ ﺑﻨﻘ&#= 65210; ﻭﺗﻌﺼّﺐ ﻭ ﺟﻬ&#= 65166;ﻟﺖ ﺧﻮﺩ ﻭ ﺟﻬﺎﻟﺖ = ﺍﺟﺪﺍﺩﻯ ﺧﻮﻳﺶ ﺍﺳﺖ. ﺩﺭ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻤﻞ ﻫﻢ ﻫﺮ@= 404;ﺰ ﻣﻤﮑﻦ ﻧﺸﺪﻩ،= 4400;ﻪ ﻗﻮﻣﻰ ﺭﺍ ﺑﺴﺒ&= #65242; ﺍﺟﺪﺍﺩﺷﺎﻥ ﭘ&#= 65268;ﺶ ﺑﺮﺩ. ﻭ ﻫﺮ ﭘﻴﺮ= ;ﻭی اﺟﺪﺍﺩی ﺪﺳﺖ = 5193;ﺍﺩﻩ،ﺗﻨﻬﺎ ﻧﺎﻣﻰ ﺍﺯ ﮔﺬﺷ&= #65176;ﻪ ﺍﺳﺖ،ﮐﻪ ﺑﺮ ﺍ&#= 65251;ﺮﻭﺯ ﺧﻮﺩ ﮔﺬﺍﺷته = 575;ﻧﺪ. ﺑﺎﺯﮔﺸﺖ ﺑﺼﺪ&#= 65197; ﺍﺳﻠﺎﻡ،ﻳﺎ ﺑ= 5166;ﺯﮔﺸﺖ ﺑﺪﻭﺭﻩ ﺩﺍﺭﻳ&#= 65262;ﺵ ﻭ ﮐﻮﺭﺵ،ﻭ ﺣﺘ&#= 65264; ﺑﺎﺯﮔﺸﺖ ﺑﺴﺎ&#= 65193;ﮔﻰ ﺣﻀﺮﺕ ﺁﺩﻡ ﻭﺣ&= #65262;ﺍ،ﻭﻳﺎﻋﻴﺴ®= 0; ﻮ ﺑﻮﺩﺍ، ﻫﺮﮔ&#= 65200; ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ&#= 1548;ﻭ ﻋﻤﻠﻰ ﺷﺪﻧﻰ ﻫ&= #65250; ﻧﻴﺴﺖ. ﻭﻟﻰ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺘﻘﺪﻳس ﻭ ﻋﻤ&#= 65246; ﺑﻪ ﺳُﻨّﺘﻬﺎA= 263; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﺁﻧﻬﺎ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ. ﮐﻪ ﻧﺠﺎﺕ ﺍﻣﺮ&= #65261;ﺯ ﺧﻮﺩ،ﻭﻧﺠﺎﺕ = 5235;ﺮﻫﻨﮓ ﺍﺟﺪﺍﺩﻯ ﺧﻮﻳ&#= 65206; ﻭ ﻧﻴﺰ ﻣﻌﻨﻰ ﺣ= ﻔﻆ ﻭﺗﮑﺎﻣﻞ ﻓﺮﻫ&#= 65256;ﮓ ﻭ ﺗﻤﺪﻥ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ. ﻭ ﻏﻴﺮ ﺍﺯ= ;ﺍﻳﻦ ﺗﻨﻬﺎ ﺗﻠﺎﺵ ﻭ = ﺗﻘﻠّﺎﺋﻰ ﮔﺮﻓﺘﺎﺭﺗﺮ ﺷ&#= 65194;ﻥ ﺩﺭ ﻣﺮﺩﺍب ﻮ ﻟ&= #65184;ﻦ ﺯﺍﺭ ﻧﺨﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﺯﻭﺩﺗﺮ ﺩﺭ = ﺁﻥ ﻓﺮﻭ ﻣﻴﺮﻭﺩ. ﺑ= ﺎﻳﻦ ﺭﺍﻩ ﺗﮑﺎﻣﻠﻰ &= #65261; ﺳﻠﻮﻙ ﺑﺎ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻗﻮﻡ ﺫﺍ&= #65173; ﻭ ﻣﻘﺎﻡ ﻭ ﻧﻔس = ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ ﺩﮔﺮﮔ&#= 65262;ﻥ ﻣﻴﮑﻨﻴﻢ ﻭ ﺗﻌ&= #65166;ﻟﻰ ﻣﻰ ﺑﺨﺸﻴﻢ. ﻭ ﻧ= ;ﻔس ﻭ ﺫﺍﺕ ﺟﺪﻳﺪ ﺑ= ﺮﺗﺮﻯ ﻣﻴﻴﺎﺑﻴﻢ ﻭﺍ&#= 65247;ّﺎ ﺑﺪﻭﻥ ﺍﻳﻦ ﺗﺰ&= #64400;ﻴﻪ ﻭ ﺗﺒﺪﻳﻞ ﻣﺎﻫ&= #65262;ﻯ ﻧﻔس،ﺑﺎﺯ ﮔﺮA= 235;ﺘﺎﺭ ﺑﺎﺯﻯ ﻧﻔس ﺁﻟ&#= 65262;ﺩﻩ ﺧﻮﺩ ﺑﻮﺩه اﻳ= 5250; . ﺻﺒﺤﮕﺎﻩ ﺍﻧﮕ= ﻴﺰﻩ ﺍﺻﻠﺎﺡ ﻭﻧﺠﺎ&#= 65173; ﻭ ﺷﺮﺍﻓت ﻤﺎﺭ&#= 65165; ﻣﻴﺨﻮﺍﻫﺪ،ﻭA= 223;ﻬﺮ ﺍﻧﮕﻴﺰه ﻫﺎﻯ &#= 65193;ﻳﮕﺮ ﺑﻔﺴﺎﺩ ﻭﺧﻮﺩ&#= 65203;ﺮﻯ ﻣﻴﺨﻮﺍﻧﺪ، ﻭ &#= 65207;ﺐ ﻫﻢ ﺍﻧﮕﻴﺰﻩ ﺳ&= #65262;ﻣﻰ،ﺩﺍﻭﺭﻯ ﺍﺯ ﻣﺤﻞ ﻫﻤﺎﻥ = ﻧﻔس ﺁﻟﻮﺩﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. (ﺗﻀﺎﺩ ﺩﺭﻭﻧﻰ)= ﺩﺭ ﻫﻤﻪ ﻃﺮﺣﻬﺎ ﻭ = ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﻭ = ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻧﺠﺎﺕ، ﺗ&#= 64401;ﺎﻣﻞ ﻭ ﺍﺻﻠﺎﺡ ﻭﺣﻔ&= #65222; ﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨ&= #64403; ﺭﺍ ﺯﻳﺮ ﻭ ﺭﻭ ﻣ= ;ﻴﮑﻨﺪ، ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻓ= ﺮﺍﺩﻯ ﺍﺻﻠﺎﺣﻰ ﺑﺨﻮ&#= 65165;ﻫﻨﺪ ﻭ ﺍﻓﺮﺍﺩ ﺩﻳﮕ&= #65198;ﻯ ﺑﻰ ﺗﻔﺎﻭﺗﻰ،= 5261;ﮔﺮﻭﻩ ﺳﻮﻣﻰ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﺿﺪ ﺍﺭﺯﺷﻬﺎ،= 5165;ﺻﻠﺎﺣﻰ ﺭﺍ ﺑﺨﻮﺍﻫﻨﺪ. = ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ &= #65235;ﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﻣﺤﮑﻮ&= #65249; ﺑﺰﻭﺍﻝ ﺍﺳﺖ. ﺯ= ﻳﺮﺍ ﺷﺨﺼﻴّﺘﻰ ﻭﺍ= 5187;ﺪ ﺩﺭﻫﺮ ﻓﺮﺩ، ﻧ&#= 65268;ﺰ ﻭ ﻭﺣﺪﺗﻰ ﺩﺭﺑ&= #65268;ﻦ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫ&#= 65194;ﺩﺍﺷﺖ. ﻧﻴﺮﻭﻫﺎ ﻳﮑﺪ&#= 65267;ﮕﺮ ﺭﺍ ﺧﻨثی ﻣﻴﻨ= 5252;ﺎﻳﻨﺪ. ﺯﻳﺮﺍ ﺗﻮﺣﻴﺪ &= #65261;ﺗﻤﺮﮐﺰ ﻭﻫﺪف اﻳﺪﺍﻝ = 5261; ﺭﺍه ﻮﺍﺣﺪ ﻭ ﻣ&= #65240;ﺼﺪﻯ ﺣﻘﻴﻘﻰ ﺍﺯﻟﻰ &= #65165;ﺑﺪﻯ ﻧﺪﺍﺭﻧﺪ . ﻣﮕﺮ= ﮐﺎﻣﻠﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 4400;ﻪ ﻣﺪﺍﻡ ﻓﺮﻫﻨﮓ &= #65261; ﺗﻤﺪﻥ ﻭ ﺳﻨّﺖ &= #65165;ﻟﻬﻰ ﻗﻮﻡ ﺧﻮﺩ ﺭﺍ،&#= 64344;ﺶ ﺍﺯ ﭼﻨﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺣﻔﻆ ﮐﺮﺩﻩ ﻭ ﺍ= ﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ، ﻭﺁ= 5255;ﺮﺍ ﻧﻴﺰ ﺗﮑﺎﻣﻞ ﺑ&= #65192;ﺸﻴﺪه اﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻨﻈﺮ ﻣﻦ ﻫﻴﭻ ﻣﻮﺿﻮ&= #65227;ﻰ ﺩﺭ ﻣﺒﺤث ﻓﺮﻫ&#= 65256;ﮓ ﻭ ﺳﻨّﺖ ﺍﺟﺪﺍ&#= 65193;ﻯ ﻭ ﺗﻤﺪن ﺘﺎﺭﻳ&#= 65192;ﻰ،ﺑﺠﺰ ﺗﻮﺟّﻪ ﺑﺴﻤﺒ= 5262;ﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺍﺟﺪﺍ&#= 65193; ﺁﻥ ﻗﻮﻡ ﺩﺍﺭﺍ&= #65263; ﻧﻘﺶ ﺩﺭﺟﻪ ﺍﻭ&= #65245; ﻧﻴﺴﺖ . ﻭﺑﻘﻴﻪ= ﺳﻤﺒﻮﻟﻬﺎ ﺟﻨﺒﻪ ﻣﺎﺩﻯ ﺷ&= #65194;ﻩ،ﻭ ﻣﺴﺨﺮﻩ ﺷﺪﻩ ﻫ&= #65252;ﺎﻥ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﻮﻡ ﻫﺴﺘﻨﺪ ﻭ = ﻧﻴﺰ ﺗﻠﺎﺷﻰ ﺑﺮﺍﻯ &= #65187;ﻔﻆ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ &= #65235;ﺮﻫﻨﮕﻰ ﻓﺮﺩﻯ،ﻳﻌﻨﻰ = 5175;ﻠﺎﺵ ﺑﺮﺍﻯ ﺩﺭ ﻫﻤﺎ&= #65253; ﺳﻄﺢ ﺯﻳﺮﻳﻦ ﻭ = ﺣﻘﻴﺮ ﻣﺎﻧﺪﻥ ﺍﺳﺖ. ﻭ= ﺳﭙس ﺣﻘﺎﺭﺕ ﮐﻞ ﻗﻮ&= #65249; ﻭﺟﺎﻣﻌﻪ . ﺷﺮﻗ= ﻴﺎﻥ ﻭ ﺷﺮﻗﻰ ﺍﻧﺪﻳ&= #65208;ﺎﻥ ﺯﻣﺎﻥ ﻣﺎﻫﻢ،= 4400;ﻪ ﮔﺮﻓﺘﺎﺭ ﻏﺮﺏ &= #65199;ﺩﮔﻰ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65261; ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻏ&= #65198;ﺑﻰ ﺷﺪﻩ ﺑﺎﺷﻨﺪ،= 5255;ﻪ ﻓﻘﻂ ﺑﺮ ﺧﻠﺎﻑ = ﺳﻨّﺖ ﺍﺟﺪﺍﺩﻯ ﻭ ﻓﺮ&= #65259;ﻨﮓ ﺍﺟﺘﻤﺎﻋﻰ، ﻭ &#= 65187;ﺘﻰ ﻓﻄﺮﺕ ﺷﺨﺼﻰ ﺧ&= #65262;ﺩ ﻋﻤﻞ ﮐﺮﺩه اﻧ= 5194;، ﮐﻪ ﺭﺍﻫﻰ ﺑﺠﺎ&= #65163;ﻰ ﻧﻤﻰ ﺑﺮﻧﺪ. ﻭ ﻣ= ;ﺎﻧﻨﺪ ﻫﻤﺎﻥ ﮐﻠﺎﻍ ﮐ&= #65258; ﺭﺍﻩ ﺭﻓﺘﻦ،ﺧ= 5262;ﺩﺭﺍ ﻧﻴﺰ ﻓﺮﺍﻣﻮﺵ &= #65191;ﻮﺍﻫﺪ ﮐﺮﺩ،ﻣﺎ ﻧﻴﺰ &#= 64380;ﻨﻴﻦ ﺧﻮﺍﻫﻴﻢ ﺷﺪ. ﺗ= ﻤﺎﻡ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65252;ﻰ ﺁﻧﻬﺎ ﺧﻨثی ﺷ= 5194;ﻩ،ﻭ ﺗﻤﺎﻡ ﺗﻘﻠﻴﺪ &= #65197;ﻭﺷﻨﻔﮑﺮﺍﻧA= 258; ﺁﻧﻬﺎ،ﺍﺯ ﻋﻠ= 5250; ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻓﻠ= ﺴﻔﻪ ﻣﺒﺘﺬﻝ ﻭ ﻣﺴﺨ&= #65198;ﻩ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺣﺘ= ﻰ ﺗﻘﻠﻴﺪ ﺁﻧﻬﺎ &= #65165;ﺯ ﺗﮑﻨﻮﻟﻮﮊﻯ ﻭ &= #65203;ﻨّﺖ ﻭ ﺗﺠﺎﺭﺏ ﺩﻳﮕ&= #65198;ﺍﻥ ﻣﺴﺨﺮﻩ ﺁﻣﻴﺰ &= #65261; ﺑﺪﻋﺎﻗﺒﺖ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ. ﻭ ﻫﻨﻮﺯ ﻫ= ;ﻢ ﻋﻠﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺍ ﺑᥴ= 6; ﺧﺮﺍﻓﺎﺕ،ﻭ ﻓﺮﻫﻨﮓ ﻣﺪﺭﻥ &= #65197;ﺍ ﺑﺎ ﺳﻠﻴﻘﻪ ﻫﺎ&= #65263; ﺩﻫﺎﺗﻰ ﻭ ﺍﺟﺪ&= #65165;ﺩﻯ،ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ ﺩﺭ = ﺍﻳﺪﺁﻟﻴﺴﻢ ﺫﻫﻨﻰ ﻣﺨﻠﻮﻁ &= #65169;ﺎﻫﻢ ﺩﺍﺭﻧﺪ. ﺑﺎﺯﻳ&= #1670;ه اﻯ ﺷﺪه اﻧﺪ. ﻣ&#= 65176;ﺰﻟﺰﻝ ﻭ ﺩﺭ ﺣﻴﺮﺕ ﻓﮑ= ﺮﻯ ﻭ ﺭﻭﺣﻰ ﻭ ﭘﺮﻳ= ﺸﺎﻧﻰ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣﻨ&#= 65184;ﺮ ﺑﻤﻬﺎﺟﺮﺕ ﺑﺴ&#= 65198; ﺯﻣﻴنﻬﺎﻯ ﻏﺮ= 5169;ﻰ،ﻭ ﺧﺴته ﻮ ﻣﺘﻨﻔ= 617;ﺮ ﺷﺪﻥ ﺍﺯ ﺳﺮﺯﻣ&= #65268;ﻦ ﺍﺟﺪﺍﺩﻯ ﻭ ﺁث&#= 1575;ﺭ ﺍﺟﺪﺍﺩﻯ ﻣﻴﺸ&#= 65262;ﺩ. ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﺳ&= #65240;ﻮﻁ ﮐﺎﻣﻞ ﺗﻤﺪﻧﻰ &= #65261;ﻓﺮﻫﻨﮕﻰ ﺍﺟﺪﺍﺩﻯ ﺩﺭ ﺩ&= #65245; ﻭﻓﮑﺮ ﻳﻚ ﻓﺮﺩ = ﺍﺳﺖ. ﺷﺮﻗﻰ ﮐﻪ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺑﺮﺗﺮﻧﺪﺍﺷت= 07; ﺒﺎﺷﺪ، ﺑﺘﻘﻠﻴﺪ ﺍﺯ ﻓ&= #65198;ﻫﻨﮓ ﻗﺮﻣﻰ ﻳﺎ ﻓﺼﻞ = ﻧﻮﻋﻰ ﭘﺎﺋﻴﻦ ﺗﺮ ﻣﻰ = ﭘﺮﺩﺍﺯﺩ . ﻳﻌﻨﻰ ﺑﻘﻬﻘﺮ= ﺍ ﺭﻓﺘﻦ ﺍﻣﺮﻭﺯ &= #65191;ﻮﺩ. ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻣﺮ= ﮒ ﻧﻴﺰ ﺭﻭﺣﺶ ﺩﺭ = ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣﻞ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﻭ ﻣﺴﺦ ﺷﺪﻩ= ﺩﺭ ﺑﻴﺎﻳﺪ. ﺍﻣﺎ ﺩ= ﺭ ﻫﻤﻴﻦ ﺟﺎﻣﻌﻪ &= #65165;ﻳﺮﺍﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #65235;ﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﺑﺠﺰ ﻣ= ﻌﺪﻭﺩﻯ ﻭﺍﺻﻞ ﺍﻟﻬﻰ ﻭ = ﮐﺎﻣﻠﺎﻥ ﺣﻘﻴﻘﺖ ﻳﺎﻓﺘ&#= 65258;،ﻣﺴﺄﻟﻪ ﻃﻮﺭ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ. ﺍﺯ ﻃﺮﻓﻰ ﻇﺎﻫ&= #65198;ﺍ ﺷﺮﮐﺖ ﺑﺪﮔﺮﮔ&#= 65262;ﻧﻰ ﻓﺮﻫﻨﮓ ﻭﺗﻤﺪ&#= 65253; ﻣﻨﺤﺮف ﺸﺪﻩ ﻗ&#= 65262;ﻡ ﺧﻮﺩﻧﻤﻴﮑﻨﻨ= 5194;،ﻭ ﺩﺭ ﻋﻮﺽ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﻭ ﻋﻘﻞ ﻭ ﻓﻬﻢ ﺟ= ;ﺪﻳﺪﻯ،ﺑﺼﻮﺭ= 5173; ﻧﻄفه ای ﺩﺭ ﻗA= 262;ﻡ ﺧﻮﺩ ﻣﻴﮑﺎﺭﻧ&#= 65194;، ﺗﺎ ﺑﻌﺪﻫﺎ ﻫﻤ&= #65268;ﻦ ﻧﻄفه ها ﺯﻳﻨʋ= 74; ﺑﺨﺶ ﻣﺰﺭﻋﻪ ﺍﻳﻦ ﻗ&= #65262;ﻡ ﺧﻮﺍﻫﺪ ﺷﺪ. ﺳﻤ= ﺒﻮﻟﻬﺎی الهی ﺒﺮﺗﺮ ﺍʋ= 99;ﺳﻤﺒﻮﻟﻬﺎی ﺪﻳﮕﺮﺍﺳﺖ. ﺍﻟ&= #65170;ته اﮔﺮ ﻋﺎﻗﻠﺎﻥ &#= 65261;ﻣﺴﺘﻌﺪﺍﻥ ﻗﻮﻡ،ﻫﻨﻮﺯ ﻧ= 5204;ﺒﺘﺎ ﭘﺎﻙ ﻣﺎﻧﺪﻩ ﺑ&= #65166;ﺷﻨﺪ، ﺍﺯ ﺍﻓﺮﺍﺩ ﻗﻮ&= #65249; ﺑﺨﻮﺍﻫﻨﺪ ﺧﻮ&#= 65193; ﻭ ﻓﺮﻫﻨﮓ ﺟﺎﻣ&= #65228;ﻪ ﺧﻮﺩ ﺭﺍ،ﺍﺯ ﺳ&#= 65240;ﻮﻁ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭ ﺯ= ﻭﺍﻝ ﺣﻔﻆ ﮐﻨﻨﺪ، ﻳ&#= 65228;ﻨﻰ ﺗﮑﺎﻣل ﺮﻭﺍﻥ &#= 65261;ﺳﻮﺍﺩ ﺑﺪﻫﻨﺪ، ﻣﻴﺘ= 5262;ﺍﻥ ﺣﺘﻰ ﺍﺯ ﺧﻮﺩ ﻏ= ﺮﺑﻴﺎﻥ ﻫﺰﺍﺭﺍﻥ ﺩﻟﻴ&#= 65246; ﻭ ﺷﺎﻫﺪ ﺑﺪﺳﺖ = ﺁﻭﺭﺩ، ﮐﻪ ﺩﺭ ﻏﺮﺏ ﻧﻴ= ﺰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65268;ﺪﺍﺭﻯ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﻭﻫﺸﺪﺍﺭﻫﺎ ﻭﺍﻋﻠﺎﻡ ﺧﻄﺮ&#= 65259;ﺎﺋﻰ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻟﺰ= ﻭﻡ ﺑﺒﺎﺯﮔﺸﺖ ﺑﺴ&#= 65256;ّﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻗﻮﻡ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﻨﺪ . ﻧ= ﻪ ﺍﻳﻨﮑﻪ ﻋﺎﺩﺕ &= #65165;ﺟﺪﺍﺩﻯ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65256;ﺪ. ﻭﻣﺎ ﻣﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺍﺯ ﺁﻧﻬﺎ ﻋﺒﺮ&= #65173; ﺑﮕﻴﺮﻳﻢ،ﻭ ﺑ= 5260;ﻮﻳّﺖ ﺍﺟﺪﺍﺩﻯ ﺧﻮﺩ &= #65193;ﺭ ﺳﻨّﺖ ﺗﮑﺎﻣﻠ= 5264; ﺑﺎﺯ ﮔﺮﺩﻳﻢ. ﻭ= ﻟﻰ ﻣﺘﺄﺳّﻔﺎﻧﻪ = 5193;ﺭ ﺳﻄﺢ ﺟﺎﻣﻌﻪ،= 4380;ﻨﻴﻦ ﻋﺒﺮﺕ ﮔﻴﺮﻳﻬ&#= 65166;ﻯ ﻧﻴﺴﺖ،ﻭﻧﺒﺎA= 267;ﺪ ﻫﻢ ﺑﺎﺷﺪ. ﺯﻳﺮ= ﺍ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193; ﺟﺎﻣﻌﻪ،ﺍﮔﺮ = 4404;ﺮﻓﺘﺎﺭ ﺁﻟﻮﺩﮔﻰ ﻧﻔس &#= 65261; ﻣﻨﺤﺮﻑ ﺩﺭ ﺭﻭ&= #65185; ﻭ ﺭﺍﻩ ﺍﻟﻬﻰ ﺑ= ﺎﺷﻨﺪ،ﭼﮕﻮﻧA= 258; ﺩﺭ ﺟﺎﻣﻌﻪ ﺧﻮ&= #65193; ﭼﻨﻴﻦ ﺑﻴﺪﺍﺭ&#= 65267;ﻬﺎﺋﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺑ= ﺎﻳﺪ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193;،ﻭﺍﻭﻝ ﺍﺯ ﺧﻮﺩﻣﺎﻥ،= 5165;ﻳﻦ ﺑﻴﺪﺍﺭﻯ ﻭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺴﻨّﺖ ﺗﺎﺭﻳ= 5192;ﻰ ﻭﻗﻮﻣﻰ ﺧﻮﺩ،= 5261; ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺒﺮﺗﺮﻳﻦ ﺳﻤ&#= 65170;ﻮﻟﻬﺎﻯ ﺗﻤﺪﻧﻰ ﺑﺮﺳﻴ&#= 65250;. ﻭ ﺑﻌﺪ ﺍﺯ ﮐﻤﺎ= ﻝ ﺧﻮﺩ،ﮐﻤﻚ ﺑﺒ= 5268;ﺪﺍﺭﻯ ﻭﮐﻤﺎﻝ ﺩﻳﮕﺮ&#= 65165;ﻥ ﮐﻨﻴﻢ. ﺗﺎﺷﺎﻳ&= #65194; ﻧﻬﻀﺘﻰ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﺑﺮﺍﻯ ﺍﺣﻴﺎﻯ &= #65191;ﻮﺩ ﻭ ﺣﻔﻆ ﻓﺮﻫﻨﮓ = ﺧﻮﻳﺶ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﮑ&= #65166;ﻣﻞ ﺑﻴﺸﺘﺮ ﺩﺳﺖ ﺑ&= #65194;ﻫﺪ. ﻭﺩﺭ ﻭﺍﻗﻊ ﻧﻄ&= #65236;ﻪ ﺍﻯ ﮐﻪ ﺍﻳﻦ ﺑﻬ= ﺘﺮﺍﻥ ﻭ ﺑﻴﺪﺍﺭﺍﻥ،= 5193;ﺭ ﺍﻳﻦ ﺟﻨﮕﻞ ﭘﺮ = ﺍﺯ ﺳﻨّﺘﻬﺎﻯ ﻫﺮ= 5199;، ﮐﺎﺷﺘﻪ ﺷﻮﺩ ﻓ&= #65198;ﺩﺍ ﭼﻨﺎﻥ ﺩﺭﺧﺘﺎ&#= 65253; ﺗﻨﻮﻣﻨﺪی ﻤﻴ= 5208;ﻮﻧﺪ که همه ﻫﺮﺯﻩ ʌ= 59;ﺎ ﺭﺍ ﻧﻴﺰ ﺑﮑﻨﺎ&= #65197; ﺧﻮﺍﻫﻨﺪ ﺯﻧﺪ .= ﻭﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺳﻨ= ّﺘﻰ ﺑﺮﺗﺮ ﻭﺯﻧﺪﻩ &= #65175;ﺮ ﻭ ﺍﺻﻴﻞ ﺗﺮ،ﺍ&#= 65199; ﺁﻧﭽﻪ ﺍﺟﺪﺍﺩ&#= 65251;ﺎﻥ ﺑﻮﺩﻳﻌﺖ ﮔﺬﺍ&#= 65197;ﺩﻩ ﺑﻮﺩﻧﺪ ﭘﻴﺪﺍ &= #65191;ﻮﺍﻫﺪ ﺷﺪ. ﻭﻟﻰ ﺍﻓﺴﻮ= س ﮐﻪ ﻓﺮﻣﺎﻥ (ﻗﻠ= ﻴﻞ ﻣﻦ ﺍﻟﺂﺧﺮﻳﻦ) = ﻫﻤﭽﻨﺎﻥ ﺟﺎﺭﻯ ﺍﺳﺖ. ﺭﻭ= ﺯ ﺑﺮﻭﺯ ﺑﻴﺪﺍﺭ&#= 65263; ﮐﻤﺘﺮ،ﻭﺧﻮﺵ = 5191;ﻮﺍﺑﻰ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭلی ﭽﺮﺥ ﺯﻣﺎ= 5255;ﻪ ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺳﺮ= ﻧﻮﺷﺖ ﻭ ﺗﻘﺪﻳﺮ ﻭ ﻗﻮ= ﺍﻧﻴﻦ ﻃﺒﻴﻌﻰ ﻭ ﺗﺪﺑ&= #65268;ﺮ ﺍﻟﻬﻰ ﮐﺎﺭ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﮑﻨﻨﺪ، ﻭ ﻣ&#= 65194;ﺍﻡ ﻣﺸﻐﻮﻝ ﻫَﺮَ= 87; ﮐﺮﺩﻥ ﻣﺰﺭﻋﻪ ﺩﻧﻴﺎ &= #65259;ﺴﺘﻨﺪ. ﻭ ﻋﻠﻒ ﻫﺎ ﻭﻧﻴ= ﻤﻪ ﺭﺳﺘﻪ ﻫﺎ ﺭﺍ ﻣ= ﻰ ﭼﻴﻨﻨﺪ،ﺗﺎ ﺟ= 5166; ﻭ ﺷﺎﻧس آﻳﻨﺪ= 4404;ﺎﻥ ﺩﻳﮕﺮﻯ ﺑﺬﺭﻫ&#= 65166; ﻭﻧﻄفه هاﻯ ﺟʋ= 94;ﻳﺪ ﺁﻣﺎﺩﻩ ﺑﮑﺎﺭ&#= 65255;ﺪ . ﻭﻣﺎ ﺍﮔﺮ ﺑﺎﻳ= ;ﻦ ﺑﻴﺪﺍﺭﻯ ﻭﻫﺸ&#= 65268;ﺎﺭﻯ ﻧﺮﺳﻴﻢ،ﺩﺍس A= 251;ﺮﮒ ﻭ ﮐﺎﺑﻮس ﮐﺎﺭ&#= 65251;ﺎﻫﺎ،ﻭ ﺣﺘﻰ ﻧﺴﺦ ﻭﻣﺴ&= #65190; ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭ= ;ﻭﺳﺦ ﺑﺮﺍﻯ ﺩﺭﻭ ﮐﺮ&= #65193;ﻥ ﻣﺎ،ﺍﻣﺮﻭﺯ ﻭ &#= 65235;ﺮﺩﺍ ﻓﺮﺍ ﺧﻮﺍﻫﺪ ﺭ&= #65203;ﻴﺪ. ﻧﺠﺎﺕ ﻣﺎ ﺑﺎ ﺗ= ﮑﺎﻣﻞ ﻓﺼﻞ ﻧﻮﻋﻰ،ﻭ &#= 65169;ﺎ ﺭﻭﺵ ﺷﻬﻮﺩﻯ ﻣ&= #65188;ﻤﺪﻯ ﻭ ﺍﻟﻬﻰ ﻭﻇﻴﻔ&= #65258; ﺍﺻﻠﻰ ﺍﺳﺖ. ﻭ ﮐ= ;ﻤﻚ ﺑﻨﺠﺎﺕ ﺟﺎﻣﻌ&#= 65258; ﻭﻇﻴﻔﻪ ﺟﻨﺒﻰ &= #65169;ﻌﺪﻯ ﺍﺳﺖ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻠ= ﺎﺣﻈﻪ ﻣﻴﮑﻨﻰ ﻋﺰﻳﺰ&#= 65249;،ﺍﺯ ﻫﺮ ﺭﺍﻫﻰ ﮐﻪ ﺑ= ﺮﻭﻳﻢ ﺑﺎﺯ ﺑﻪ ﺭﻡ ﻳﺎ= ﺍﻭﻡ ﻣﻴﺮﺳﻴﻢ. ﻭ ﺑﻘ= ﻮﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﮐ&= #65204;ﺎﻧﻰ ﺍﺯ ﻗُﻢ ﻳﺎ ﻫﻤ&= #65166;ﻥ ﺍﻭﻡ ﻭ ﻗﻴﺎﻡ ﺍ= ﻧﺴﺎﻥ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #64344;ﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﻧ= ﺠﺎﺕ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻭ&#= 65247;ﺎﻳت ﺒﻌﻬﺪﻩ ﺩﺍﺭﻧ&#= 65194;. ﻳﻌﻨﻰ ﺍﻣﺎﻣﺎ&#= 65253; ﺍﻣّﻰ ﻭﻟﺎﻳﺖ &#= 65203;ﻠﻮﮐﻰ ﻭﻭﺳﺎﺋﻂ ﻋﺒﺎ&#= 65193;ﻯ ﺳﺎﻟﮑﺎﻥ،ﺑﺮA= 165;ﻯ ﮐﺴﺐ ﺷﻬﻮﺩ. ﻭﻧ= ﻪ ﺍﻣﺎﻣﺎﻧﻰ ﭼﻮ&#= 65253; ﭘﺎﺩﺷﺎﻫﺎﻥ ﺳ&#= 65268;ﺎﺳﻰ ﺣﮑﻮﻣﺖ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ،ﻭﻳﺎ = 5165;ﻳﻨﮑﻪ ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫ&#= 65166; ﻣﺬﻫﺒﻰ ﻋﺎﺷﻖ &= #65175;ﺤﮑّﻢ ﺑﺮ ﻣﺮﺩﻡ ﺑﺎﺷ&= #65256;ﺪ. ﺍﻳﻦ ﻧﺎﺟﻴﺎﻥ &= #65239;ﻮﻡ ﻫﻤﺎﻥ ﮐﺎﻣﻠﺎ&#= 65253; ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ&#= 1548;ﮔﺮﭼﻪ( ﺧﺎﻧﻘﺎﻩ) ﺁﻧﻬ&= #65166; ﺩﺭﻫﺮ ﺯﻣﺎﻥ، &#= 65239;ﺒﻠﻪ ﺗﻮﺳّﻞ ﺁﻥ ﺯﻣ&#= 65166;ﻥ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻋ= ﺼﺮ ﻣﺤﻤﺪﻯ ﻭ ﻧﻮﻉ = ﺑﺸﺮﻯ، ﺍﻣﺎﻡ ﺁﻥ ﺯﻣﺎ&= #65253; ﺁﺧﺮ ﺍﻟﺰﻣﺎﻧ&#= 65264;،ﻫﻤﺎﻥ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65165;ﺳﺖ . ﺁﻥ ﺑﻬﺸﺘﻰ ﮐﻪ= ; ﺻﻨﻌﺖ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65231;ﺮﺏ، ﻭﺯﺭﻕ ﻭ ﺑﺮﻕ ﺁ= ﻥ ﻣﺎ ﺭﺍ ﻓﺮﻳﺐ ﻣ= ﻴﺪﻫﺪ ﻭ ﮔﻴﺞ ﮐﺮﺩﻩ،&#= 65259;ﻤﻴﻨﺶ ﻋﻴﺐ ﮐﻪ ﻣﺎﺭﺍ = ﺍﺯ ﺭﺍﻩ ﺍﺑﺪﻯ ﻏﺎ&= #65235;ﻞ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺍ= ;لاّ ﺑﻌﺪ ﺍﺯ ﺳﻠﻮﻙ = ﻭ ﻧﺠﺎﺕ،ﻫﻨﻮﺯ = 5165;ﻳﻦ ﺗﮑﻨﻮﻟﻮﮊﻯ ﺑ&#= 65198;ﺍﻯ ﻣﺎ ﺑﺎﻗﻰ ﺍﺳﺖ.= ﻭ ﺣﺘﻰ ﻓﻘﻂ ﺷﺎﻳ&= #65204;ﺘﻪ ﻫﻤﻴﻦ ﻭﺍﺻﻠﺎ&#= 65253; ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﺗ&#= 65252;ﺪن ﺴوء ﺍﺳﺘﻔﺎﺩ= 07; ﻫﺎﻯ ﺷﺨﺼﻰ ﻧﻤﻰ ﮐﻨ&= #65256;ﺪ. ﺑﻠﮑﻪ ﺭﻫﺒﺮﻯ &= #65261; ﺧﻴﺮ ﺭﺳﺎﻧﻰ ﺑ&= #65194;ﻳﮕﺮﺍﻥ،ﺍﺯ ﺍﻳﻦ ﺗﮑﻨﻮﻟﻮ&#= 64394;ﻯ ﻭ ﺯﺭﻕ ﻭ ﺑﺮﻕ ﺩ= ;ﻳﮕﺮﺍﻥ ﺭﺍ ﻫﺪﺍﻳت ﻤﻴ&#= 64401;ﻨﻨﺪ. ﺭﺍﻫﻰ ﮐﻪ ﭘﻴﺸ&= #65256;ﻬﺎﺩ ﮐﺮﺩﻡ ﺍﻟﺒﺘﻪ &= #65165;ﺯ ﺭُﻡ ﻭ ﻗُﻢ ﻭ ﺧ&= #1615;ﻢ ﺩﻭﺭ ﺍﺳﺖ،ﻭﻟ= 5264; ﺑﺪﺭﻭﻥ ﺩﻝ ﺧﻮ&= #65193; ﻧﻈﺮ ﮐﻦ،ﮐﻪ ﻫ&#= 65252;ﺎﻥ ﺩﻝ ﺗﻮ،ﺭﻡ ﺍﺳ&#= 65174; ﻭ ﻗﻢ،ﻗﺎﺋﻢ ﻫ&#= 65252;ﺎﻥ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﻪ</span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﻳ</span><span lang=3DAR-SA>ﺪﻩ ﻣﻴ= ﺸﻮﺩ. ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭﻫﻤﺎﻥ ﺧﺪﺍﻯ ﻣﺸﻬﻮﺩ &= #64400;ﺎﻣﻞ ﻣﺤﻤﺪﻯ،ﻭﺍﺯ = 5259;ﻤﺎﻥ ﺭﺍﻩ ﻧﻴﺰ ﻣﻴﺘ&= #65262;ﺍﻧﻰ ﺑﺄﺑﺪﻳّﺘﻰ ﻓ= 5262;ﻕ ﺑﺸﺮﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺮﺳﻰ،ﺗﺎ ﺷﺎﻳﺪ ﺑﺎ ﺭﻭﺵ = ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ، ﻫﻔﺖ &#= 65259;ﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺑﺘﻮ&= #65165;ﻧﻰ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ،ﻳﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻭ&#= 65165;ﻳﺪﺁﻝ ﮐﻤﺎﻝ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺮﺳﻰ. ﻭ= ﭘس ﺍﺯ ﭼﻬﺎﺭ ﺻﺪ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﺎﻳﻪ= ; ﻋﺮﺵ ﺭﺏّ ﺑﺎﺯ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻰ. ﻭﺗﺎ ﺃﺑ= ﺪ ﻧﻴﺰ ﭘﻴﺶ ﺑﺮﻭ&= #65263;. ﻭﻭﻳﺰﺍﻯ ﺗﻤﺎ&#= 65249; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻋ&= #1592;ﻴﻢ،ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺍ&= #65203;ﺖ. ﮐﻪ ﺍﻣﺮﻭﺯ ﻭﺗ&= #65256;ﻬﺎ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﻣﻮﻟﺎ &= #65227;ﻠﻰّ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻣ&= #65198;ﻭﺯ ﺑﺎﻳﺪ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﺑﺸﻨﺎﺳﺪ،ﮐﻪ = 5261;ﺳﻴﻠﻪ ﻋﺒﺎﺩﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩﻩ ﺑﺎﺷʋ= 94;. ﻭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺍﻯ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 64400;ﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺑﺨﻠﻖ &= #65165;ﺳت ﻮ ﺷﻬﻮﺩ ﻭﻇﻴﻔ&= #65258; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻧﻴﺴﺖ . <o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM047><span dir=3DLTR>M047</span></a><span dir=3DRTL></span= ><span dir=3DRTL></span> <span lang=3DFA style=3D'mso-bidi-language:FA'><o:p></o:p= ></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>دین و حکمت و سیاست</s= pan></b><span lang=3DAR-SA> </span><span dir=3DLTR><br style=3D'mso-special-character:lin= e-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻳن اﻣﺮی اﺯ ﻭﺟﺪA= 165;ن ﻔﮑﺮی ﻮﺷﺨﺼی = 575;ﺳﺖ،ﻭﻣﻔﻴﺪ ﺗﮑﺎﻣل ﺮﻭح ولی بشرط سلو= 705; الهی است. دین سلوکی یک ﺘﮑﻨ= ﻴﻚ ﻋﻤﻠﻰ ﺭﺳﻴﺪه اﺯﺧﺪﺍﻭﻧﺪ ﺑ= 5198;ﺍی ﺘﮑﺎﻣل ﺮﻭح ﺒ= 5198;ﺣﺴب ﻤﺸﻴّت اﻟﻬﻰʋ= 65;ﺳﺖ، ﻭ ﺍﺭﺗﺒﺎطی ﺒ= 5166; ﻣﺴﺃله ﺤﮑﻮﻣ= 78; ﻮﺳﻴﺎﺳت ﻨﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﺳﻴﺎﺳت اﺯ ﺍﻣﻮﺭ ﺩﻧﻴ&#= 65262;ﻯ، ﻭﺩﻳن اﻣﺮی ﺮA= 261;ﺣی اﺳﺖ. ﺳﻴﺎﺳت ﺒ&#= 65198; ﺍﺳﺎس ﻨﻬﺎﺩﻫ= 5166; ﻭﺳﺎﺯﻣﺎﻧﻬﺎ= 740; گروهی ﻮ ﺍﺟﺘ᥽= 2;ﺎﻋی ﻮ ﻗﺮﺍﺭﺩﺍﺩی &#= 65235;ﺮﻫﻨﮕﻰ،ﺩﺭ᥸= 3;ﻄح عقل ﺠﻤﻌی اﺳ᥵= 6;ﻮﺍﺭﺍﺳﺖ. ﻓﺮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #65255;ی ﺠﻤﻊ ﻣﻴﮑﻨﻨﺪ. = ﺩﺭﺣﺎﻟﻴکه ﺪﻳﻦ، ﺟﻤع ﺮﺍ &#= 65261;ﺳﻴله ای ﺒﺮﺍی ﺘﮑﺎA= 251;ل کوﺩﻙ،ﺗﺎ ﺳﻄž= 1; عقل ﺠمعی ﺪﺭ ᥽= 1;ﻴﺁﻭﺭﺩ. ﻭ ﺍﺯآن ﭘس ﻔﺮ= 5193; ﺑﺪﻭن ﺁﺳﻴب ﺮ= 5203;ﺎﻧﺪن ﺒﺠﺎﻣﻌﻪ،ﺍﺯ = 5153;ﻥ ﺟﺪﺍ ﻣﻴﮑﻨﻨﺪ. = ﺗﺎ ﺩﺭ ﺑﺎﺯﮔﺸت ﺒ&#= 65192;ﻠق این ﺴﺎﻟﻚ،که= ﺠﺎمعه ﺮﺍ ﻣﻮﻗﺘﺎ ﺭﻫ&= #65166; ﮐﺮﺩه ﺒﻮﺩ، ﻭ= 576;ه ﺷﻬﻮﺩ ﻧﻬﺎﺋی &#= 65192;ﻮﺩ ﺭﺳﻴﺪﻩ، ﺩﺭﺑ= 5166;ﺯﮔﺸت ﺒﺨﻠﻖ،ﺍﻳن ﻔA= 198;ﺩ ﮐﺎﻣل ﺸﺪه ﺒﺎ= 5203;ﻠﻮک ﺪﻳﻨﻰ،ﺍﮔﺮ ﻧ= 5262;ﺁﻭﺭی همرﺍه ﺪﺍﺷﺖ، به (ﺳﻄح عقل ﻮʌ= 27;ﻠم ﺠﻤﻌﻰ)ﺍﺿﺎﻓﺎ&#= 65175;ی ﻤﻌﺮﻓﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ، ﺗﺎ ﮐﻤﮑی ﺒﻨﺴ&#= 65248;ﻬﺎی ﺠﺪﻳﺪ، ﻭﮐﻮﺩ= 4400;ﺎن ﺒﻌﺪی ﺒﻮﺩه ﺒ= 5166;ﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﮑﻮﻣت ﺪﺍﺭی اﻣﺮی ﺪA= 255;ﻴﻮی اﺳﺖ. ﻭﺍﮔﺮﻫم &#= 65252;ﻔﻴﺪ ﮐﺎﺭ ﺁﺧﺮت ﭙس اﺯﻣﺮﮒ،ﻭﺩﺭʋ= 75;ﮑﺎﻣﻞ ﻧﻮﻋی اﻓﺮﺍﺩA= 169;ﺎﺷﺪ،ﺍﺭﺗﺒﺎ= ﻃ ﻮﺑﺮﺧﻮﺭﺩﻯ،A= 251;ﺘﻨﺎﺳب ﺒﺎ (ﺁﺯﺍﺩی ﻔﺮ&= #65193;) ﺩﺭﺳﻠﻮک اﻟﻬA= 264; ﺩﺍﺭﺩ. ﻭنه اﺎ= 5267;ﻨکه ﭽﻘﺪﺭ ﻗﺪﺭت ا= 5183;ﺮﺍی ﺪﺭﺩﻳﻨﺪﺍﺭی = 5194;ﺍﺷﺘﻪ،ﻭ ﺻﺒﺮ ﺩﺭ ﺍﺩﺍم&#= 1607; ﺴﻠﻮﻙ ﺩﺍﺭﺩ. ﻳ= ﻌﻨی ﭽﻘﺪﺭﺳﺎﻟک اA= 199;ﻣﺰﺍﺣﻤت های ﺠﺎمعه کم&= #1705; ﺒﮕﻴﺮﺩ،ﻭ ﺑﺨ= 5262;ﺍﻫﺪ ﺗﻤﺮﻳن ﺼﺒﺮ ﮐ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﺑﺰﻭﺭ ﻧ&= #65252;ﻴﺘﻮﺍن ﺒﻨﻔع ﺁﺧﺮﺕ، = 5235;ﺮﺩ ﺭﺍ ﻭﺍﺩﺍﺭﺑﻌ&#= 65252;ل ﻨﻤﻮﺩ. ﻣﮕﺮ ﺩﺭ= ﻣﻮﺭﺩ ﻣﺠﺎﺯﺍن ﻘﺎﻧ= 5262;ﻧﻰ،ﻭﻣنع اﺯ ﺑﺮﺧی اﺯﻣA= 236;ﺎﺳﺪ ﺍﺟﺘﻤﺎﻋﻰ، ک= 07; ﺒﺎﻃل کننده اﺭﺍﺩﻩ= ﺍﺣﺘﻤﺎﻟی ﺴﻠﻮک عوﺍم ﺒʋ= 66;ﺷﺪ. ﻭ ﻳﺎ ﻣﺰﺍﺣم ﻨ&= #65176;ﻴجه ﺴﻠﻮﮐی ﺴﺎﻟﮑ= 5166;ن ﻴﺎ ﺑﺎﻟﺎﺧﺮﻩ&#= 1548; ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻣ&= #65200;ﺍﺣﻤﺎﻥ، ﮐﻪ ﺳﺒب ﺘﮑﻔﻴ&#= 65198;ﺟﺴم ﻮ ﻓﮑﺮ ﮐﺎﻣﻠﺎ&= #1606; اﻟﻬی ﻤﻴﮕﺮﺩA= 255;ﺪ. ﺩﻳن اﺣﮑﺎﻣی A= 176;ﻘﺮﻳﺒﺎ ثاﺑت ﺪﺍﺭﺩ. ﻭ= 5169;ﺮﺍی ﺰﻣﺎنی ﺨﺎﺹ،ʌ= 61;ﻓﺼل ﻨﻮﻋی ﺒﺸﺮﻯ. ﻭ = ﻳﺎ ﺩﺭجه ﻮ ﻣﻘﺎم = 5208;ﻬﻮﺩی ﺴﺎﻟﻚ، ﻭﻣﻘﺎ= 605; ﺒﺮﺗﺮ ﭘﻴﺎﻣﺒ&#= 65198;،ﺻﺎﺣب ﻘﺮّﻩ ﺟﺪﻳﺪ ﻣ&#= 65198;ﺑﻮطه ﻤﻰ ﺑﺎﺷﺪ. ﺗﺎﺑ= ﻌﺪﺍ ﻟﻐﻮ ﻭﺗﻐﻴﻴﺮ &= #65193;ﺭﺁن اﺣﮑﺎﻡ، ﺑﻮﺳA= 268;له ﭙﻴﺎﻣﺒﺮ ﺑﺮﺗ&#= 65198;،ﻳﺎ ﻗﺎﺋم ﺰﻣﺎﻥ ﺑ&#= 65198;ﺗﺮﻯ ﺩﺳت ﺪﻫﺪ. ﮔﺮچ&#= 1607; اﻫﺪﺍف اﻟﻬﻰš= 8;ﺩﺭﺗﻤﺎم اﺩﻳﺎن ﻮﺭﻭش = 7;ای ﺴﻠﻮکی ﺁﻧﻬﺎ ثابت ﻤﻴﻤﺎﻧ᥷= 4;. ﻳﻌﻨی اﺩﻳﺎن اﻟﻬﻰš= 8;ﺍﺯﻟﺤﺎﻇ ﻨﻈﺮی ﻮﺗﺌﻮﺭ= 5267;ﻚ،ﺩﺭ ﺍﻫﺪﺍف ی ثاﺑʋ= 74; ﻫﺴﺘﻨﺪ. ﻭﻟی ﺪﺭﺗﮑﻨﻴ= 705; ﻮﻋﻤﻞ، ﺗﻐﻴﻴ= 5198;ﺍن ﺠﺰﺋی ﺪﺍﺭﻧﺪ. &= #65261; ﺩﺭﻋﻤل ﻨﻴﺰ ﺗ&#= 65252;ﺎﻡ ﻋﺒﺎﺩﺍت ﻮﺍﻋ= 5252;ﺎل ﺪﺭ ﺍﺩﻳﺎﻥ، ﺩ&#= 65197; ﺭﻭش عملی ، ﻭ᥽= 5;ﻴﺰ ﺩﺭﺳﻤﺒﻮﻟﻬﺎ= 740; ﺸﻬﻮﺩﻯ، ﻭ ﺩﺭ&#= 1580;ه کمال ﻮﺍﺻﻠﺎن= ; ﺁن ﻤﺘﻔﺎﻭت هستند. ﺩﺭﺣﺎ᥼= 7;ﻴکه اﺣﮑﺎم ﻮﻣﻘﺮA= 197;ﺍت ﺤﮑﻮﻣﺘﻬﺎ، ﺑ= 5198;ﺣﺴب هر ﺯﻣﺎﻥ،ﻭﺑʋ= 66; ﻧﻈﺮﺍﮐثرﻳّ&#= 1578; ﻤﺮﺩم ﺁﻥ،ﻭﺣ= 78;ی ﺒﺎ ﺯﻭﺭ ﻭﺗﺤﻤ&= #65268;ل ﺪﻳﮑﺘﺎﺗﻮﺭﻫ= 5166;، ﻭﺩﻳﮕﺮ ﺗﺤﻮﻟ&#= 65166;ت اﺟﺘﻤﺎﻋی ﻴک A= 240;ﻮم ﻣﺘﻐﻴﻴﺮ ﻣﻴﮑ&#= 65256;ﺪ. ﻣﺴﺎله ﻘﺎﺑل A= 170;ﺮﺭﺳی ﻤﺎ، ﻣﻴﺘﻮﺍﻧ= 5194; ﺗﻨﻬﺎ این ﺒﺎA= 207;ﺪ، که ﺒﻨﻴﺎﺩﻫﺎ= 40; ﺪﻳﻨی ﻮﺑﻨﻴﺎﺩ ﻫﺎی &#= 65204;ﻴﺎﺳﻰ، تاچه ﺤﺪﻭﺩی ᥵= 0;ﺎهم همآﻫﻨگی ﺪﺍﺭ= ;ﻧﺪ. ﻭﺣﻮﺯه ﻮﮐﺎﺭ= 5169;ﺮﺩ ﺍﻳن هماﻫﻨﮕ᥾= 4; ﻫﺎ ﻭﻣﻮﺍﺯﺍت ﺁﻧ= 5260;ﺎ ﺩﺭﻋﻤل ﭽﻘﺪﺭ &#= 65165;ﺳﺖ. ﺑﻨﻴﺎﺩﻫﺎی ﺮ= 5203;ﻤی ﻮﻏﻴﺮﺳﻠﻮﮐی = 575;ﺩﻳﺎﻥ، ﺑﺎﺯ ﺷﺒﺎﻫت ﺒ&#= 65176;ﺸﮑﻴﻠﺎت ﺴﻴﺎﺳی ﻮﺣﮑﻮ= 5251;تی ﺮﺍ ﺩﺍﺭﻧﺪ. ﻭﺣ= ﺪّ ﺍﻗل ﻴﮑی اﺯ ﺗ= 5208;ﮑﻴﻠﺎت گرﻭﻫﻰ ﺩﺭ ﻳک = 5184;ﺎمعه ﻤﺤﺴﻮب ﻤﻴﮕﺮ= 5193;ﺩ. ﻭﺍﻳن ﺒﺮﺧﻠﺎ= 5233; (ﺩﻳن ﺴﻠﻮﮐﻰ) ﺍ= ﺳﺖ. ﻣﮕﺮ ﺳﺎﺯﻣﺎﻥ &= #65261;ﺗﺸﮑﻴﻠﺎت ﻄﺮﻳﻘﺘﻬﺎی ﺴ= 5248;ﻮکی ﻴﺎ ﺧﺎﻧﻘﺎﻫﻬ&#= 65166;ﺋﻰ، که ﺪﻭﺟﻨبه ﺮʋ= 65; ﺩﻧﺒﺎل ﻤﻴﮑﻨﻨﺪ. ﻳﮑﻰ = ﺍﺩﺍﺭه اﺟﺘﻤﺎﻋﻰ (ﮔﺮ&#= 65261;ه اﻳﻤﺎﻧﻰ) ﭘﻴﺮ&#= 65261;ﺧﻮﺩ . ﻭ ﺍﻳن ﻘﺴﻤت کاﺭﺷﺎن ﺸﺒیه اﻣﻮﺭ ﺳﻴﺎﺳﻰ= 5261; ﺩﻧﻴﻮی اﺳﺖ. ﻭ&#= 65207;ﺒﺎﻫت ﺒﺤﮑﻮﻣت ﺴﻴﺎ= 5203;ی ﺒﺮﮔﺮﻭﻫی ﺮﺍ &#= 65193;ﺍﺭﺩ. ﻭ ﺩﻳﮕﺮی ﺠﻨب= 607; ﺁﻣﻮﺯﺵﺳﻠﻮﮐ= 740; ﻮ ﺗﺮﺑﻴت ﻔﺮﺩ&#= 1740; ﻮﺟمعی اﺳﺖ. ک = 7; هرﮔﺰ ﺗﺮﺑﻴت A= 204;ﻠﻮﮐی ﻔﺮﺩی ﻮﺟمغی ʋ= 53;ﻥ ﻃﺮﻳﻘﺖ، ﻫﻴچ = 5198;ﺑﻄی ﺒﺎﻣﻮﺭﺩﻧﻴﻮ= 740; ﻮ ﻣﺎﺩﻯ ﻧﺪﺍﺭ&= #65193;. چه ﺮﺳﺪ ﺑﺎﻣﻮ= 5197;ﺳﻴﺎﺳی که ﺪﺭ ﺟﺎمعه هست ﻭﻏﺎﻟﺒﺎ A= 183;ﻨبه ﺘﻌﻠﻴم عموﻣی= ; ﻮﻧﻈﺮی ﺒﮑﻮﺩﮐﺎن ﻮﻋ= 5262;ﺍم ﺪﺭﺳﻠﻮک اﻟﻬA= 264;، ﺍﺳﺘﻔﺎﺩه اﺯA= 235;ﺮﺻﺘﻬﺎﺋﻰ، که گاﻫی ﺠﺎمع= ه ﻮﺳﻴﺎﺳت اﺟﺎA= 199;ه آنرا ﻣﻴﺪﻫﺪ. A= 235;ﺮﺍﺭ ﺭﻫﺒﺮﺍﻥ ﺻﻮﻓ&#= 1740;ه اﺯﺍﻳﺮﺍن ﺒﻌA= 194; ﺍﺯ ﺍﻧﻘﻠﺎﺏ، &#= 65169;ﻮﺳﻴله ﺪﻳن ﺮﺳﻤی ﻮﻏ= 5268;ﺮﺳﻠﻮکی ﻨﻤﻮنه آن میباشد. چه ﺮﺳ= ﺪ که اﮔﺮﺍﻳن ا᥽= 5;ﻘﻠﺎﺑﻬﺎ ﮐﺎﻣﻠﺎ ﺳﻴﺎﺳ&#= 1740; ﻮﺷﻮﻓﻴﻨستی ʌ= 62;ﻣﻠی گرﺍ ﺑﺎﺷﺪ. ﺭﮊ&#= 65267;م ﻤﻠّی ﺮﺍ ﻧﻴﺰ= 548;ﺷﺎﻳﺪ ﻓﺮﺻت ﺒﻴﺸﺘﺮ= 5169;ﻤﺮﺩم ﺨﻮﺩ ﺑﺮﺍی ﺴﻠ&#= 65262;ک اﻟﻬﻰ ﻣﻴﺪﻫﺪ. &= #65259;ﻤﺎن که ﺮﺿﺎ ﺷﺎه ﺪ= 5197; ﺍﻳﺮﺍن ﻤﺎنع A= 212;ﻮﻓیه ﻨﺸﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﮑﻮﻣت ﺪﻳﻨی ﻮﻗﺼﺎﺹ &#= 65193;ﻳﻨﻰ، ﻣﺨﺎﻟف ﺘﺼﻮف = 5262;ﺗﺰﮐیه ﻨﻔس ﺍﺳﺖ. ﺁﻧﻬ&= #1605; ﺪﺭﺟﺎﻣﻌﻪ ﺍﻯ&#= 1548; ﺍﮔﺮ ﺧﻮﺍﺳته = 5252;ﺮﺩم ﺘﺰﮐیه ﻨﻔس ﻨA= 170;ﺎﺷﺪ، ﻗﺎﺑل ﻘﺒﻮل اA= 203;ﺖ. ﺯﻳﺮﺍ ﻣﺠﺎﺯﺍ&#= 1578; اﻟﻬﻰ ﻭﺳﻠﻮﮐ= 5264;، ﺑﺎﻳﺪ ﺑﺼﻮﺭت &#= 65194;ﺍﻭﻃﺒﺎنه ﺒﺎﺷﺪ، ﻭﺳﺎﻟ= 705; ﺒﺮﺍی ﻘﺼﺎﺹ،A= 191;ﻮﺩ ﺧﻮﺍﻫﺎن ﺁن گ= 85;ﺩﺩ. ﻭﺍﮔﺮ ﺳﺎﻟکی = 5194;ﺍﻭﻃﻠب ﻤﺠﺎﺯﺍت ﻨﺸﺪ= 548;ﻓﻘﻄ ﻤﻴﺘﻮﺍن اﻭﺭA= 165; ﺍﺯﺟﺎمعه اﻳ᥽= 2;ﺎﻧی آﻥ ﮔﺮﻭه ﻤؤم = 6;ان ﻄﺮﺩ ﮐﺮﺩ نه ا= 5267;ﻨکه ﻤﺠﺎﺯﺍﺗﻬﺎی = 5192;ﺎص ﺴﻠﻮک ﺮﺍ،ﺑﺼA= 262;ﺭﺗی ﺎﺟﺘﻤﺎﻋﻰ ﺩﺭ&#= 65153;ﻭﺭﺩ، که ﻌﻤﻠی هم ﻨʌ= 68;ﺴﺖ. ﻭﺑﺎﻋث ﻤﺴﺨﺮ= 4404;ی اﺣﮑﺎم اﻟﻬی ʌ= 52;ﻴﺸﻮﺩ. ﺩﺭﮐﻞّ،ﻫﺪﻑ A= 183;ﺎمعه ﺮﻭﺣﺎنی که ﺪʋ= 97; ﻃﺮﻳﻘﺘﻬﺎی ﺼﻮﻓﻴﻪ، ﻭﺍﺣ= 5194;ﻫﺎی اﺟﺘﻤﺎﻋی کوᤦ= 0;ک ﺁﻧﺮﺍ ﻣﻠﺎﺣظ= 607; ﻤﻰ ﮐﻨﻴﻢ، ﺍﺣ&#= 64401;ﺎم ﺁن ﺒﺮﺍﻯ ﺳﻠﻮ&#= 1705; ﺘﮑﺎﻣﻠﻰ،ﺗﺎ = 5207;ﻬﻮﺩ ﻗﺎﺋم ﻨﻮع ﺒﺸ= 5198;ی ﺑﺎ ﮐﻤک ﭙﻴﺮﮐ&#= 65166;ﻣﻞﺍﻟﻬی ﻴﺎ ﺭﻫﺒﺮ ﺭﻭﺣ&= #65166;ﻧی ﺴﺎﻟک اﺳﺖ. ﻭﻫ&#= 65198;ﺧﻠﺎف کاری ﻤﮑﺮﺭ ﺳʋ= 66;ﻟﻚ، ﺩﺭﻭﺍقع هماﻥ= ; ﻣﻌﻨی ﺮﻫﺎ ﮐﺮﺩن ﺴﻠ&#= 65262;ﻙ،ﻭ ﭘﻴﻤﺎن ﺸﮑﻨی = 575;ﻭﻣﻴﺒﺎﺷﺪ. ﻭﺧﻮﺩ ﺑﺨﻮﺩ ﻣ&= #65220;ﺮﻭﺩ ﺟﺎﻣﻌﻪ ﺭﻭﺣﺎ&#= 65255;ی هست . ﻭﻟی ﺒﺮﺍ= 740; اﻳﻨکه ﺴﺎﻟﻚ A= 193;ﺭﭘﻴﻤﺎن ﺴﻠﻮﮐی ﺨﻮﺩ ﻧ&#= 65236;ﺎق ﻨﮑﻨﺪ، ﻭﺑﻘﻴ= 5258; ﺳﺎﻟﮑﺎن ﺮﺍ ﻓ&#= 65166;ﺳﺪ ﻭﻣﻨﺼﺮف اﺯ ﺍ= 5193;ﺍمه ﺴﻠﻮک ﻨﻨﻤﺎﻳ= 5256;ﺪ ﺧﻠﺎق کاﺭﺭﺳʌ= 52;ﺎ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺮ &= #65267;ﺎﺣﺎﮐم ﺠﺎمعه ﺮﻭﺣﺎʌ= 55;ﻰ ﺧﻮﺩ ﻃﺮﺩ ﻣﻴﮕ&= #65198;ﺩﺩ. ﺍﻣّﺎ ﺍﮔﺮ ﻓﺮ&#= 65215;ﺎ، ﺍﻳﻦ ﺣﮑﻮﻣﺖ ﺭ&= #65261;ﺣﺎﻧی ﻮﺳﻠﻮﮐی ﻤﻄﻠ= 5262;ب همه اﻓﺮﺍﺩ ﻣʌ= 48;ﺘی ﺒﻮﺩه ﺒﺎﺷﻨﺪ= 548; ﺑﻤﻮﺟب ﺪﻣﮑﺮ= 5165;ﺳﻰ،ﺍﺣﮑﺎم ﻘﺎﻧﻮﻧﻰ ﺭﺍﻋ&#= 65248;یه ﻤﻨﺎﻓﻘﻴن اﺟA= 198;ﺍ ﻣﻴﮑﻨﻨﺪ. ﻳﻌن&#= 1740; ﺤﺘی اﮔﺮﺳﺎﻟ= 05; ﺨﻠﺎﻓﮑﺎﺭ،ﺩ= ﺍﻭﻃﻠب ﻘﺼﺎﺹﺧﻮﺩ ﻧﺒ&#= 65166;ﺷﺪ ﻣﺎﻧﻨﺪ ﺁﻧچه = 5188;ﮑﻮﻣت ﻤﺤﻤﺪ ﺩﺭﻣﺤﻴ&#= 65220; ﺨﻮﺩ،که ﺒﺰﻭʋ= 97;ﻧﻈﺎﻣی ﻮﻳﺎ ﺍﺣﻴﺎﻧﺎ &= #65169;ﺮﺣﺴب ﺘﻤﺎﻳل ﻤﺮﺩﻡ= 548; ﺑﺮﺁﻧﻬﺎ ﺣﮑﻮ&#= 65251;ت ﺴﻴﺎﺳی ﻤﻴﮑﺮ= 5193;، ﺍﺣﮑﺎم ﻘﺼﺎﺻ &#= 65192;ﺎص ﺴﺎﻟﮑﺎﻥ ﺭﺍ،= 5169;ﻌﻨﻮﺍن ﻘﺎﻧﻮن اﺟﺮﺍ = 4400;ﺮﺩﻩ، ﻭﺯﻭﺭ ﻭﺟﺒﺮ ﺩ&= #65197;ﺍﺟﺮﺍ ﻭﺟﻮﺩ ﺩﺍﺷﺖ. ﺩ= ﺭﻋﺼﻮﺭﺑﻌﺪﻯ= 548; ﻫﺮﮔﺰﭼﻨﻴن ﺤ= 4401;ﻮﻣﺘی ﺮﻭﺣﺎﻧی ﻮﺳﻠ= 5262;ﮐی ﭙس اﺯﭘﻴﺎﻣﺒA= 198;،ﻣﻮﺭﺩ ﺍﻧﺘﺨﺎب ﻤﺮﺩ= 605; ﻨﺸﺪ. ﻭﺣﮑﻮﻣﺖ = (ﻭﻟﺎﻳت ﻔﻘﻴﻪ) ﺧﻠﻔﺎی &= #65198;ﺍﺷﺪﻳﻦ،ﻳک ﺘﻘﻠﻴﺪ ﻣﺴخ ﺸ&#= 65194;ﻩ، ﺍﺯﺣﮑﻮﻣﺖ ﺭﻭ&#= 65187;ﺎﻧی ﭙﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 1548;ﻭﻟﺬﺍ ﻧﺎﺣق ﻮﻧﺎ ﺷﺎ&#= 65267;ﺴته ﺒﻮﺩ،ﻭﺑﺴﺮﻋ= 78; ﻨﻴﺰ ﺧﻮﺩ ﺭﺍ ﺭﺳﻮﺍ = ﮐﺮﺩ. ﻭﺑﭙﺎﺩﺷﺎﻫی = 5252;ﻴﺮﺍثی ﺨﻠﻔﺎ ﺭﺳﻴﺪ. ﻭ= ﺣﮑﻮﻣﺖ (ﺩﻳن ﺮﺳﻤﻰ) ﻭن&= #1607; ﺤﮑﻮﻣﺖ (ﺩﻳن ﺴ&= #65248;ﻮﮐﻰ)ﺩﻧﺒﺎل گرﺩﻳﺪ. </span><span lang=3DFA style=3D'mso= -bidi-language: FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA><span style=3D'mso-spacerun:yes'> </span></span= ><span lang=3DAR-SA>ﺣﮑﻮﻣﺘﻬﺎ ʌ= 55;ﻴﺰﺩﺭﺗﺪﺑﻴﺮ= ﻭ ﻗﻴّﻮﻣﻴّت ا᥼= 7;ﻬی اﺳﺖ. ﻣﺎﻧﻨﺪ ﻫ&= #65198;ﺃﻣﺮﺩﻳﮕﺮی ﺪﺭﻫﺴﺘﻰ. ﻭ ﻗﻄ= ﻌﺎ ﺟﺮﻳﺎن اﻣﻮﺭ = 5261;ﺗﻔﺎﻭت ﺤﮑﻮﻣﺘﻬﺎ ﺩﺭ&#= 65169;ﻴن ﻤﻠﻞ، ﻣﺎﻧﻨﺪ &#= 65175;ﻐﻴﻴﺮ ﺩﺭﺍﻣﻮﺭ ﺩﻳﮕ&#= 65198;ﺯﻧﺪﮔﻰ،ﭼﻮن علم ﻮﺗﮑﻨﻴﻚš= 8; ﻫم ﭽﻨﺎن ﺪﺭﺳﻤت هدﻓﻬﺎی اﻟﻬی= ; ﭙﻴﺸ ﻤﻴﺮﻭﺩ. ﻭ ﻣﺎﻧ= ﻨﺪ ﺩﻳﮕﺮﺟﺮﻳﺎﻧ= 5166;ت ﺤﻴﺎﺗی یک ﺠﺎ= 05;عه ﺒﺎﺣﮑﻮﻣت ﺁﻥ= 548; ﺑﻌﻨﻮﺍن ﺰﻣﻴ= 606;هئ اﻯ ﻣﺴﺎﻋﺪ ﺑﺮ&#= 65165;ﻯ ﺳﻠﻮک اﻟﻬﻰ ﻣ= 5204;ﺘﻌﺪﺍن اﺳﺖ. ﻭﻳا ﺑﺎﻟ&#= 65228;ﮑس ﺒﺮﺍی ﺘﺼﻔیه A= 194;ﻭﮔﺮﻭه ﭽپ ﻮ ﺭﺍﺳﺖ، ﺍ&#= 65199;ﻣﺨﺎﻟﻔﺎن ﺴﻠﻮک اﻟﻬی ﭙA= 268;ش ﻤﻴﺮﻭﺩ. ﺣﮑﻮﻣ&= #1578; غیر ﺳﻠﻮﮐی ﺁʋ= 91;ﻮﻧﺪﻫﺎی ﺍﺳﻠﺎﻣی ﻤﺎﻧ= 5256;ﺪ ﺍﻳﺮﺍﻥ،ﻭﻳﺎA= 193;ﺭ ﻣﻮﺭﺩ ﭘﺎﭘﻬﺎ&#= 1740; اﺎﺭﻭﭘﺎی ﻘﺮA= 261;ن ﻮﺳﻄﻰ،ﮔﺮچه = 5;ﻟﻬی ﻨﺒﻮﺩﻩ ﻭ ﻧﻴﺴ&= #65176;ﻨﺪ،ﻧﺪﺍﻧﺴ= 8;ه ﺨﻮﺩ ﻭﺳﻴله کشتاﺭﻫﺎی ﭽپ= ﻮ ﺭﺍﺳت ﺠﺎمعه = 5;ﺯﻏﻴﺮﺳﺎﻟﮑﺎ&= #1606; گرﺩﻳﺪﻩ ﺍﻧﺪ. &#= 65261; ﻧﺪﺍﻧﺴته ﺨﺪA= 251;ت ﺒﻄﺮﻳﻘﺘﻬﺎی = 5204;ﻠﻮﮐی ﻮﺣﮑﻤت عملی ᥷= 4;ﺭﺳﻠﻮک اﻟﻬی ﻤﻴﻨﻤﺎA= 267;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻳن کلمه ای است ﻔ&= #65166;ﺭﺳﻰ دری و هندی ، ﺑ= ﻤﻌنی ﺮﻭش ﻮ ﺁﺋﻴﻦ، &#= 65261;ﺗﻐﻴﻴﺮ ﻳﺎﻓته ﺁﺫﻳن A= 194;ﺭ ﻋﺮﺑﻰ ﺍﺳﺖ. که &= #65194;ﺭﺩﻳﺎنت ﺰﺭﺩﺷﺘی ﺒﮑﺎ= 5197;ﺑﺮﺩه ﻤﻴﺸﺪه ﻮﺣتی A= 194;ﻧﺒﺎله ﺪﻳﺎﻧت ﺰﺭﺩﺷ= 5176;ﻰ که ﺪﺭﻗﻮم ﻘﺮA= 267;ش ﺪﺭﻣکّه ﺒﻮﺩš= 8; ﻫﻤﭽﻨﺎن ﻠﻔﻈ دین ﺒﻤﻌ= 06;ی ﺴﻠﻮک اﻟﻬی ﺒ@= 401;ﺎﺭ ﻣﻴﺮﻓﺖ، ﻭﭘﻴ= 5166;ﻣﺒﺮ ﺁﻧﺮﺍ ﺑﮑﺎﺭﻣ&#= 65268;ﺒﺮﺩ. ﻭلی ﺒﻌﺪﻫﺎ ﺍ= 5267;ﻨﮕﻮنه ﺘﺼﻮﺭﺷﺪ،که ʌ= 56;ﺎم ﺪﻳن ﺨﺎﺹ ﻗﻮم عرب ﻮﺍﺳﻠﺎﻡš= 8; ﻭﻳﺎ نام ﺘﻤﺎﻣی ا᥷= 3;ﻳﺎن ﺘﻮﺣﻴﺪی اﺳﺖ. &#= 65261;ﺍﺩﻳﺎن غیرﺗﻮﺣﻴﺪﻯ، که اﺯﺧﺪﺍﻭﻧʋ= 94; ﻧﺮﺳﻴﺪه ﺒﻮﺩﻧﺪ،ﻣﺸﻤA= 262;ل ﻠﻔﻈ ﺪﻳن ﺪﺍﻧ&#= 65204;ته ﻨﻤﻴﺸﺪﻧﺪ. ﻣﺎ&= #65255;ﻨﺪ ﻣﮑﺎﺗﺐ ﻫﻴﻮﻣ&#= 65166;ﻧﻴﺴﻢ. ﺍﺩﻳﺎن ﺘﻮﺣﻴ= 5194;ی ﺘﻨﻬﺎ ﺁﻧﻬﺎﻧ&#= 65268;ﺴﺘﻨﺪ،که ﺪﻳن ﺘﻌﻤﻴم ﻴ= 5166;ﻓﺘﻪ، ﻭ ﺍﺯﻓﺮﺳﺘﺎﺩ&#= 1607; ای اﺯﺧﺪﺍﺑﺎʌ= 07;ﺪ . ﻣﺎﻧﻨﺪ ﺩﻳﺎﻧ= ﺘﻬﺎﻯ ﮐﻠﻴﻤی ﻮﻣﺴﻴ= 5188;ی ﻮﺯﺭﺩﺷﺘی ﻮ ﺍ&#= 65203;ﻠﺎﻡ. ﭼﻪ ﻋﻤﻠﺎ، ﭘﻴ&#= 65198;ﻭﺍن هرﻳک اﺯﺍﺩﻳᥴ= 6;ن ﻘﺒﻠﻰ،ﺍﺩﻳﺎ= 06; ﺒﻌﺪی ﺮﺍ ﺗﻮﺣﻴﺪی ﻮ&#= 65197;ﺳﻴﺪه اﺯﺧﺪﺍ ﻧﻤﻴﺪ= 5165;ﻧﻨﺪ. ﻭﺿﻤﻨﺎ ﺩﻳن ﺘ&#= 65262;ﺣﻴﺪی ﻮﺍﻗﻌﻰ،ﺍﻳن A= 256;ﻴﺴت که اﺣﺘﻤﺎﻟﺎ A= 165;ﺯﺧﺪﺍﻭﻧﺪ ﺭﺳﻴﺪه ﺒﺎﺷﺪ. &= #65199;ﻳﺮﺍ ﺩﻳن اﺳﻠﺎم ﻤ= 79;لا،ﺑﺮﺍی ﭙﻴﺮﻭﺍن اﺩﻳA= 166;ن ﻘﺒﻠﻰ،ﻫﻨﻮﺯ = 5193;ﻳن ﺘﻮﺣﻴﺪﻯ ﻧﻴﺴ&#= 65174;. ﺑﻠکه ﺪﻳن ﺘﻮA= 187;ﻴﺪی ﺁن اﺳﺖ،که عملا ﺑﺴﻠﻮک ا= ;ﻟﻬی ﻮ(ﻋﻤل ﺘﻮﺣﻴﺪ) = ﻭﻭﺍﺣﺪ ﻧﻤﻮﺩﻥ (ﻭﺟﻮﺩ = ﻭ ﻣﻮﺟﻮﺩ ﺩﺭﻳک &#= 65262;ﺣﺪت ﻮﺟﻮﺩی ﻮﺷﻬﻮ= 5193;ﻯ) ﺑﺎﺧﺪﺍ ﺩﺭﺳﺎ&#= 65247;ک ﻤﻨﺠﺮﮔﺮﺩﺩ. ﺷ&= #65260;ﺮﺳﺘﺎﻧی ﺪﺭﮐﺘﺎب ﻤﻠل = 5262;ﻧﺤﻞ،ﻣثال ﺍﺩﻳﺎن ﺘﻮﺣﻴ= 5194;ی ﺮﺍ، ﺑﺪﻭن ﻤﻌ= 5256;ی ﺴﻠﻮﮐی ﺒﻮﺩﻥ= 548;ﺩﻳن ﺨﻮﺍﻧﺪﻩ، ﻭﺑ= 5240;یه اﺩﻳﺎن ﻧﺮﺍ،ª= 5;ه گفته ﻤﻴﺸﻮﺩ ʋ= 65;ﻟﻬی ﻨﻴﺴﺘﻨﺪ (ﻧﺤﻠ&= #65258;) ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ. = ﺩﺭﺣﺎﻟی که ﭙﻴﺮﻭﺍن ﻨA= 188;له ها ،ﻫﻨﻮﺯﺧﻮʋ= 93; ﺭﺍ ﺍﺯ ﺍﺩﻳﺎن اﻟ= 5260;ﻰ،ﻭﺑﺎﺻﻄﻠﺎ= ;ح اﺯ(ﻣﻠﻞ) ﻣﻴﺪﺍ&= #65255;ﻨﺪ. ﺍﺻﻮﻟﺎ ﺩﺭﻫﺴ&#= 65176;ﻰ،ﺍﻳﺎ ﮐﺴی ﻤﻴﺘﻮﺍﻧ= 5194; ﮐﺎﺭی کند،که = ﺨﺪﺍﻭﻧﺪ ﻧﮑﺮﺩهﺒﺎﺷﺪ. &#= 65261;ﻳﺎ ﺍﺟﺎﺯه ﺸﺪن ﺁ= 5255;ﺮﺍ ﻧﺪﺍﺩه ﺒﺎﺷﺪ. &= #65259;مه اﻳن ﻤﻠل ﻮﻧﺤ= 04; ﺒﺎﻃل هستند. ﻭﻳﺎ ﺣʋ= 94;ّ ﺍﻗﻞ،ﺍﺯ ﺍﺩﻳ= 5166;ن ﺮﺳﻤی ﻮﺳﻴﺎﺳ= 740; ﻤﻴﺒﺎﺷﻨﺪ. ﻭ ﻫ= ﺪﻑ ﺳﻠﻮﮐی ﻮ ﺑﺮﺍ&#= 65263; ﺗﮑﺎﻣل ﺮﻭح ک= 75;ﺭﻯ ﻧﺪﺍﺭﻧﺪ. ﻭﺣت&#= 1740; اﮔﺮﻫم ﺪﺭﺍﺻ= 04; اﻟﻬی ﺒﻮﺩه ﺒA= 166;ﺷﻨﺪ. ﭼﻮن اﺩﻳﺎن ﻴA= 260;ﻮﺩی ﻮﻣﺴﻴﺤی ﻮ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﻠﺎم محمدی ﻮﻟی ﺪﺭ= ;ﻋﻤل هیچ کدام ﺘﻮج&= #1617;هی ﺒﺴﻠﻮک اﻟﻬﻰ= 48;ﻣﻮﺭﺩ ﻧﻈﺮﺧﺪﺍ ﻭﭘﻴ&#= 65166;ﻣﺒﺮﺍﻥﻧﺪﺍʌ= 07;ته ﺒﺎﺷﻨﺪ. ﺗﻨﻬﺎ = ﻳک ﺪﻳن ﺮﺳﻤی ﻮﺣ= 5200;ﺑﻰ ﺳﻴﺎﺳی ﻮﮔﺮﻭ= 5259;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻫﺴ&#= 65176;ﻨﺪ. ﻗﺒل از ﺷﻬﺮﺳA= 176;ﺎﻧی ﻨﻴﺰ،ﭼﻨین ﻄʋ= 70;قه ﺒﻨﺪﻳی هائی ᥸= 8;ﺎﻳﺪ ﺷﺪه ﺒﻮﺩﻩ، ک= 07; هرﮐﺪﺍم اﺯ ﻧʌ= 62;ﻳﺴﻨﺪﮔﺎن ﻮﻣﺤﻘﻘﻴﻦ، ﺑ= 5198;ﺣﺴب ﻤﻌﻴﺎﺭﻫﺎی ﻔ= 4401;ﺮی ﺨﻮﺩ، ﻭﺑﻨفع A= 268;ک ﮕﺮﻭه ﺪﻳﻨی ﻮ= 5251;ﺬﻫﺒﻰ ﻭﺍﻋﺘﻘﺎﺩی ک= 07; ﺨﻮﺩ ﺩﺍﺭﻧﺪ ﺍﻧﺠﺎ&#= 1605; ﺪﺍﺩه اﻧﺪ. ﭘس اﻳن ﻄﺒقه ﺒﻨʋ= 94;ﻳﻬﺎ ﻫﻤﮕﻰ ﻣﻐﺮﺽ ﻭ = ﻧﺎﺩﺭﺳت هستند. ﻣﮕﺮﺍ᥾= 7;ﻨکه ﺪﺭﻳک ﻄﺒقه ﺒA= 256;ﺪی ﻮﺍﻗﻌی ﺪﺭ ﺍﻣ&#= 65262;ﺭﺗﻮﺣﻴﺪﻯ، ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍ&#= 65259;ب ﻮﻣﮑﺎﺗﺐ، ﻭﺣ= 578;ی اﺣﺰﺍب ﺮﺍ ﺑﺮ= 5187;ﺴب ﺴﻠﻮک اﻟﻬی ﻨA= 252;ﻮﺩن ﺒﺎﻟﻔﻌﻞ،ﺁﻧA= 260;م ﺘﺎ ﺭﺳﻴﺪن ﺒﺸ&#= 65260;ﻮﺩ ﻧﻬﺎﺋﻰ، ﻭﻳﺎ= 5239;ﺎﺋم ﺮبّ اﻟﻨﻮع ﺘʌ= 40;ﺴﻴم کرﺩ. ﻭﺍلاّ ﺑʌ= 62;ﺩﺍﺋی ها ﻣﻨﮑﺮ ﻭﺟﻮ= 5193; ﺧﺪﺍ،ﻭﺑﻬﺎﺋA= 268;ﻬﺎ ﺑﺎﻃل کننده ﺪ= ;ﻳﻦ ﺳﻠﻮﮐی ﻤﺤﻤﺪ= 548;ﻭﻳﺎ ﺳﺘﺎﺭه ﭙﺮﺳﺘ= 5166;ن ﻮﻫﺮﮔﺮﻭه ﻤﺬ= 5259;ﺒﻰ،که ﺁﻧﻬﺎ ﺭﺍ ﻣﺸﺮ&= #1705; ﻴﺎ ﺑﺎﻃل ﺒﺪﺍ&#= 65255;ﻴﻢ،ﺍﺯ ﺩﻳﺪ ﭘﻴﺮﻭﺍﻧ&#= 65208;ﺎﻥ،ﻫﻨﻮﺯﺍ᥼= 7;ﻬﻰ ﻫﺴﺘﻨﺪ. ﺍﻣّﺎ &= #65165;ﮔﺮﺍﺯﺩﻳﺪ ﺳﻠﻮک اﻟﻬﻰ، که همان ﺘﻐﻴﻴ= ;ﺮ ﺗﮑﺎﻣﻠی ﻮﻣﺎ= 5259;ﻮی ﺬﺍت اﻧﺴﺎﻥ، A= 193;ﺭ( ﮊﻧﺘﻴک ﺮﻭﺣﻰ) &= #65261;ﻳﺎﻧﻔس ﺪﺭﭘﻴﺮﻭ آن ﺒ= 5198;ﺍی ﺮﺳﻴﺪن ﺒﻤﺮﺍ= 5175;ب ﺸﻬﻮﺩی اﻟﻬﻰ = 5169;ﺎﺷﺪ، ﺍﻧﮕﺎه ﺎﻟﻬی هستند. ﺣتی اﮔ= ﺮﺷﻬﺮت ﺘﺎﺭﻳﺨی ﺪﺍﺷ= 578;ه ﺒﺎﺷﻨﺪ، که اʌ= 67;ن اﺩﻳﺎﻥ، ﻣﺘﻌA= 248;ﻖ ﺑﭙﻴﺎﻣﺒﺮﺍن = 5236;ﺮﺳﺘﺎﺩه ﺨﺪﺍ ﻧﻴﺴﺘﻨﺪ. = ﻭﻳﺎﺣتی اﮔﺮ ﺧﺪﺍﻭﻧﺪ &#= 65153;ن اﺩﻳﺎن ﺮﺍ ﻓﺮ= 5203;ﺘﺎﺩﻩﺑﺎﺷﺪ،= ;ﻭﭘﻴﺎﻣﺒﺮﺍﻧ&#= 65208;ﺎﻥ ﺭﺍﺧﺪﺍ ﻓﺮﺳﺘ&#= 65166;ﺩﻩ، ﻭﻟی ﭙﻴﺮﻭﺍن = 5176;ﺮک ﺴﻠﻮک اﻟﻬﻰ،ʌ= 61;ﻣﻘﺼﻮﺩ ﺍﺻﻠی ﺨﺪﺍ ﻭﭘ&#= 65268;ﺎﻣﺒﺮ ﻣﺮﺑﻮطه ﺮﺍ ﮐ= 5198;ﺩه ﺒﺎﺷﻨﺪ. ﭼﻮﻥ ﺗ= ﺒﺪﻳل ﺒﺪﻳنی ﺮﺳﻤی A= 262;ﺳﻴﺎﺳﻰ ﺷﺪﻩ، ﻭﺩﻳﮕﺮ &#= 65193;ﻳن ﺴﻠﻮﮐی ﻨﻴﺴﺘ= 5256;ﺪ. ﮔﺮچه ﻤﻌﺮﻭف A= 170;ﺪﻳن ﺘﻮﺣﻴﺪی ﺒﻮﺩ= 5257;، ﻭﭘﻴﺮﻭﺍن ﻤﺘ= 5228;ﺒّﺪ ﺩﺍﺭﻧﺪ. ﻣﺎﻧﻨ&= #65194; ﺩﻳن ﺮﺳﻤی ﻤﺴ= 5268;ﺤﻰ،ﻭﺩﻳن ﺮﺳﻤب اﺳﻠﺎم چه ﺪﺭﺷﺎخه ﺨʌ= 48;ﻔﺎی اﻫﻞ ﺗﺴﻨﻦ، ﻭ= 670;ه ﺪﺭ ﺗﺸﻴّﻊ. که &#= 65198;ﻫﺒﺮﺍن ﺁﻧﻬﺎ،ﻓﻘﻄ ﺤ= 4401;ﻮﻣت کرﺩن ﺒﺮﭘﻴﺮʌ= 61;ﺍن ﺮﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ، ﻭﻫﻤّتی ﺒﺮﺍ®= 0; ﺴﻠﻮک اﻟﻬی ﻨﺪﺍﺭﻧA= 194;، ﻭﺣﺘﻰ ﺁﻧﺮﺍ ﻧ&= #65268;ﺰﻗﺒﻮل ﻨﺪﺍﺭﻧﺪ. ﺑﺮﺍ&= #1740; هرﮔﺮﻭه غیرﻣ= ﻌﺘﻘﺪ ﺑﻮﺟﻮﺩ ﺧﺪﺍ،= 670;ه ﺮﺳﺪ ﺑﺎﻳﻨکه = 5204;ﻠﻮک اﻟﻬی ﻤﻌﺘﻘﺪ = 5255;ﺒﺎﺷﻨﺪ،ﻫﺮﮐ= ;ﺎﺭﺑﺮﺩ ﻟﻔﻈ ﺪﻳﻦ،ﺩﺭ= 5169;ﺎﺭه آﻧﻬﺎ ﻓﺎﻳﺪه = 5256;ﺪﺍﺭﺩ. ﻣﻔﻬﻮم ﻮﻣﻌﻨ= 5264; ﻭﺍﻗﻌی ﺪﻳﻦ ﻓ&#= 65240;ﻄ ﺨﺎص ﻤﮑﺎﺗب عملی ﺪﺭﺳﻠﻮک اﻟﻬی ﻮ ﺩﺭﻣﺤ= 5166;ﻓل ﺴﺎﻟﮑﺎن اﻟﻬ= 40; اﺳﺖ. که ﻘﺼﺪ ﺗ&#= 65232;ﻴﻴﺮﻣﺎﻫﻮی ﺮﻭح ﺨﻮﺩ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﻣﻴﺨﻮﺍﻫﻨﺪ &= #65175;ﺎ ﺍﺯﻧﻮع ﺒﺸﺮی= 17;ت ﻔﻌﻠﻰ ﺑﻨﻮع ﻔ&#= 65262;ق ﺒﺸﺮی ﺒﻌﺪﻯ ﺑ&#= 65198;ﺳﻨﺪ، که ﺪﺭﺁﻳﻨﺪه A= 194;ﻭﺭ ﺩﺭﺟﻬﺎن ﭙﻴﺪ= 5165; ﺧﻮﺍﻫﺪ ﺷﺪ. ﺍﻣ= ﺎ ﺑﺮﺍی اﻫل ﻈﺎA= 259;ﺮ ﻭﻏﻴﺮﺳﺎﻟﻚ، = 5251;ﻔﻬﻮم ﻠﻔﻈ ﺪﻳﻦ،ﺑﺎ= 5199; ﻫﻤﺎن ﻤﻌﻨﻰ،A= 255;ﻮﻋی اﺯﻋﻘﺎﻳﺪ ﻓﻠ= 5204;ﻔﻰ،ﻭﮔﻮنه ای اﺯﻧﻈﺮﻳﺎ= 8; اﺟﺘﻤﺎﻋﻰ، ﻣA= 176;ﺸﮑل اﺯﮔﺮﻭه ﻫﺎی A= 204;ﻴﺎﺳی ﺨﺎﺹ ﻣﺤﺴﻮب ﻤ&#= 65268;ﺸﻮﻧﺪ. چه اﮔﺮ ﺍﻳن اʋ= 93;ﻳﺎن ﺮﺍ ﺗﻮﺣﻴﺪﻯ،= 5261;ﺭﺳﻴﺪه اﺯﺧﺪﺍ ﺑﺪﺍﻧ= 5268;ﻢ،ﻭ ﻳﺎﻣﻄﻤﺌن ﺒﺎ= 5207;ﻴﻢ،که ﺒﺎﻃل ﻮﺟﻌﻠﻰ= 548;ﻭﻣن ﺪﺭﺁﻭﺭﺩی اﺯA= 219;ﺮف ﺸﺨص کاﺫﺑی ﻤʌ= 68;ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﺮﺩﻭ ﻧ&= #65262;ع اﺩﻳﺎن ﺤقّه ᥾= 2;ﺍﺩﻳﺎن ﺒﺎﻃﻞ، ﺍﮔﺮک= 07; ﺴﻠﻮﮐی ﻮبرای ﺗﮑﺎﻣل= ; ﺮﻭﺡ ﻧﺒﺎﺷﻨﺪ، ﺑﺎ= 5199;ﺭﺑﻄی ﺒﺨﺪﺍ ﻧﺪﺍﺭﻧ&#= 65194;. ﺑﺎ ﺍﻳﻨکه همʃ= 81;ﻨﺎن ﺁﻧﻬﺎ،ﺑﺎﺯﺗA= 188;ت ﺘﺪﺑﻴﺮﺍﻟﻬی هستند ﻫﻤﺎﻥ ᥹= 9;ﻮﺭ که ﺤﺸﺮﺍت هم ʋ= 76;ﺸﮑﻴﻠﺎتی ﺘﺤت ﺘﺪﺑﻴﺮﺍ= 5247;ﻬی ﺪﺍﺭﻧﺪ. ﺍﻣﺎ ﺑ= ﺮﺍی اﻫل ﺴﻠﻮﻙ، ﺩA= 197;ﻫﺮﺯﻣﺎن ﻮﻣﮑﺎن که ﺒﺎA= 207;ﻨﺪ، ﻳﻚ(ﺩﻳن ﺰﻣﺎﻥ) = ﻣﻬﻤﺘﺮ ﺍﺯﺣتیذ اﺩﻳᥴ= 6;ن ﺤقّه ﺪﻳﮕﺮ ﻣA= 268;ﺒﺎﺷﺪ، که ﺘﺎﮐﻨﻮن ﺴA= 248;ﻮﮐی ﺒﻮﺩه اﻧﺪ، ﻭA= 169;ﻨﺘﻴجه ای ﺸﻬﻮﺩی ﻨﻴA= 200;ﻣﻴﺮﺳﻴﺪﻧﺪ. ﻭﻫﻤﭽﻨﺎن ﺪﻳ= 5254; ﺳﻠﻮﮐی ﺤق هستند. ﻣﮕﺮﺍ᥾= 7;ن ﻨﮑته ﻤﻬم که (A= 207;ﻬﻮﺩ ﻭﻗﺮّﻩﺍﻯ ) ﺑﺮ&= #65175;ﺮ ﮐﺠﺎ ﻣﻴﺴّﺮ ﺍ&#= 65203;ﺖ. ﻭﻳﺎ ﺩﺭﻧﻬﺎﻳ&#= 1578; کار ﺳﻠﻮک ﺨﻮʋ= 93; (ﺷﻬﻮﺩﻫﺎی عقلی ) ﺑﻌﺪﻳی A= 260;ﺘﺮﭼﻪ ﺩﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺩ= ;ﺍﺭﺍﻯ ﺭﻭش عملی ﻤﻨ᥺= 0;ﻘی ﺘﺮ ﻭﺁﺳﺎﻧﺘﺮ &= #65165;ﺯﺍﺩﻳﺎﻥ ﺍﻟﻬی ﻔﻌﻠی ﺒ= 5198;ﺍی ﺴﻠﻮﻙ ﺩﺍﺭﻧﺪ. = ﮔﺮﭼﻪ ﺑﺎﺯ ﺁﻧﺎن ﺪﺭ&#= 65259;ﺮ ﺯﻣﺎن ﺴﻠﻮک عملی ﻨﻤﺎﻳﻨ᥷= 4;،ﻭﺭﺍه ﺨﺪﺍ ﺭﺍﺑﺸﮑل &#= 65176;ﺰﮐیه ﻨﻔس ﻮﺗﺠﺮﻳﺪ= 548; ﺑﺎﮐﻤک ﺴﻤﺒﻮ= 5247;ﻬﺎی ﺴﻠﻮﮐی ﻮﺭﻭﺷ= 5260;ﺎی عملی اﺩﻳﺎن ﻘ= ;ﺪﻳﻤﺘﺮی ﻨﻤﺎﻳﻨﺪ،ﺑﺮA= 165;ی ﭙﻴﺮﻭﺍﻥ ﺁن ﺒ&#= 1740; أثر ﺗﮑﺎﻣﻠﻰš= 8; ﻭبی اﺭﺯش ﺸﻬﻮﺩی A= 256;ﻴﺴﺖ. ﺑﻠکه ﺘﻨﻬﺎ ﻓ= 5240;ﻄ ﺮﻭش ﺴﺨت ﺘﺮ، = 5261;ﻣﻘﺎم ﺸﻬﻮﺩی کمتر ᥴ= 9;ﺪﺳت ﻤﻴﺁﻭﺭﻧﺪ. که اﺩﻳﺎن اﻟﻬی ʋ= 70;ﻌﺪی ﺪﺭﺳﻠﻮﻙ، ﻣﺮ= 5165;ﺗبﺒﺮﺗﺮﺩﺍﺭ= ;ﻧﺪ. ﻭﺩﺭﺭﻭشﻤﺤﻤA= 194;،ﺑﻨﻬﺎﻳت ﺸﻬﻮﺩﻫﺎ،ﺩﺭA= 239;ﺎﺋمﺮبّ اﻟﻨﻮع ﺒﺸﺮﻣA= 268;ﺮﺳﻨﺪ. ﻭﺍﺩﻳﺎﻥ ﻗﺪﻳ&#= 65252;ﺘﺮ،ﻋﺎﻗﺒت ﻤﻨﺠﺮ ﺑﻨﺠﺎت &#= 65204;ﺎﻟک ﺁﻧﻬﺎ ﺍﺯﻧﻮع &#= 65170;ﺸﺮﻳّت ﻨﻤﻴﺸﻮﺩ. ﺯﻳﺮ&= #65165; ﺷﻬﻮﺩ ﻗﺎﺋم ﺮ&#= 1576;ّ اﻟﻨﻮع ﺮﺍﻧﺪA= 165;ﺭﻧﺪ ﻭﺑﺎﺯﻫم ﭙس اA= 199;ﻣﺮﮒ، ﮐﺎﺭﻣﺎﻫﺎﻳی = 5170;ﺎ ﻧﺴخ ﺒﻬﺘﺮ بشری ﺑﺪﻧﻴﺎ،= ; ﺪﺍﺭﻧﺪ. ﻭﻓﻘﻄ ﺸﺎﻫﺪﺍ&#= 1606; ﻘﺎﺋم ﻨﻮع ﺒﺸ= 5198;ﻯ،ﺷﺸﻤﻴن ﺸﻬﻮﺩ ﺳﻠﻮﮐﻰ &= #65169;ﺮﻭش و کلاس ششم ﻤﺤ= ﻤﺪ، ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﻣ&= #65268;ﺒﺎﺷﺪ، ﻭ ﺷﺮﻁ ﻧﻬﺎﺋﻰ = ﺍﺳﺖ. ﻭ ﺷﻬﻮﺩ ﺴﺎﻟﻚ = ﻣﺤﻤﺪی ﺒﺎ ﻭﻟﺎﻳت ﺮﺍ&#= 1548;ﺑﮑلّی اﺯﻧﻮع ﺒﺸﺮﻳ= 17;ت ﻨﺠﺎ ﻤﻴﺪﻫﺪ. ﻭ= ﺑﺎ ﺍن ﻨﺸﻬﻮﺩ ﻧﻴ&#= 65200; ﺑﻨﺠﺎت اﺯﺟﻬA= 256;ﻤﻬﺎ،ﻭﺑﺎ ﺳﻠﺎم ﻮﺁﺭﺍﻣ= 588; ﻮﻣﺼﻮﻧﻴّت اʋ= 99;ﻫﺮﻧﻮع کاﺭﻣﺎﺋﻰ، ﻭʌ= 47;ﻮ ﺍﺯﻧﻮﻉ ﺑﺸﺮی &#= 65194;ﺍﺭﻧﺪ. ﻭﺍﻳن ﺁﺭﺯﻭی = 5204;ﺎﻟﮑﺎنه همه اﺩﻳﺎن ﺒ᥾= 2;ﺩه اﺳﺖ. ﺩﺭﺍﻳﻨﺠ&#= 65166; ﺍﻳن ﺸﺮﻁ ﻣﻬم هست که ﻤﺘﻮﻟ᥷= 4;ﻳن ﺪﺭﺍﻗﻮﺍم ﻮ ﺍ&#= 65193;ﻳﺎن ﻤﺮﺑﻮﻃﻪ، ﻧﺒ= 5166;ﻳﺪ ﻋﻘب ﺮﻭی ﺪﺭ ﺩ&#= 65267;ن ﻮ ﺭﻭﺵ ﺳﻠﻮﮐی &= #65240;ﻮم ﺨﻮﺩ ﺭﺍ ﺑﻨﻤﺎ&= #65267;ﻨﺪ. ﻭﺍﮔﺮﺳﺎﻟﮑﺎ= 606; ﺁﻧﻬﺎ،ﺑﺨﻮﺍA= 259;ﻨﺪ ﺑﺮﻭﺷﻬﺎی اﺩA= 267;ﺎن ﻘﺒﻠﻰ ﻗﻮم ﺨﻮ&#= 65193; ﻣﺮﺍجعه گنند&= #1548;ﺗﺎ ﺑﺎ ﺭﻭش ﻘﺪﻳم &#= 65194;ﻳنی ﺁﻧﻬﺎ ﺳﻠﻮک الهی کنند،ﻧ= 5176;ﻴﺠﻪ ﺍی نخوﺍﻫﻨﺪ ʌ= 67;ﺎﻓت ﻮﻣﺸﻤﻮل اﺭﺗA= 194;ﺍﺩ ﻭﻣﺮﺗﺪ ﺷﺪن الهی هستند. ﻣ&= #65166;ﻧﻨﺪ ﻣﺴﻠﻤﺎﻧﺎﻧﻰ که ﺴﺎﻟک ﻨﻴﺰA= 259;ﺴﺘﻨﺪ ﻭﻳﺎ ﺻﻮﻓی ﻤﻨ&#= 65188;ﺮف ﺸﺪه ﻤﺴﻠﻤﺎﻥ= 548; که ﺒﻘﺼﺪ ﺭﺳﻴ= 5194;ن ﺒﺸﻬﻮﺩ ﺯﻭﺩﺗ&#= 65198;،ﺑﺠﺎی ﺘﻮﺳل ﺒﻮﺳﺎﺋ= 5220; ﺸﻬﻮﺩی ﻮﻟﺎﻳ= 578; سلوکی اﺳﻠﺎﻣ= ﻰ،ﺑﻮﺳﺎﺋﻄ یاﺭﻭﺷﻬﺎی ﺴʌ= 48;ﻮﮐی هندﻭﺍﻥ ﺑﭙﺮʋ= 93;ﺍﺯﻧﺪ. ﺍﻣﺎ ﺑﺎﻟﻌکس = 5153;ﻥ، ﺳﺎﻟﮑﺎن ﭙﻴﺮ= 5261; ﺍﺩﻳﺎن ﻘﺒﻠﻰ= 548; که ﺒﺮﺍی ﺘﺴﺮA= 267;ﻊ ﺩﺭ ﺷﻬﻮﺩ ﻫﺎی &= #65192;ﻮﺩبا معرفی خداون= 83; از پیر مناسب آنها ،ﺑﺄﺩﻳﺎ= ;ن ﺒﻌﺪی ﺒﺮﻭﻧﺪ= 548; ﻧﺘﻴجه ﺒﻬﺘﺮ= 40; ﻤﻴﮕﻴﺮﻧﺪ. ﻣﺎﻧﻨﺪ ﻣﺮﺍج= 593;ه ﻴﻚ ﺳﺎﻟک هندʌ= 63; دارای استعد= 75;د کافی که ﺒﺎﺩﻳ= ;ﺎن ﺒﻌﺪی ﻤﺴﻴﺤی = 5268;ﺎ ﻣﺴﻠﻤﺎﻥ،ﻭ ﺑ= 5240;ﺼﺪﺳﻠﻮک ﻮﺷﻬﻮﺩ ﺑﺮﺗﺮ&#= 1548; و مراجعه بمع= 585;فی ﺨﺪﺍ ﺑﻨﻤﺎﻳﺪ&#= 1548;ﻋملش ﺩﺭﺳت اﺳﺖ. ﺍﻣ&#= 65166; ﻣﺘﺄﺳﻔﺎﻧﻪ،A= 259;مه ﭙﻴﺮﻭﺍن غیر᥸= 3;ﺎﻟﻚ ﺍﺩﻳﺎﻥ، ﻭﻧﻴ= 5200;ﺣتی ﺴﺎﻟﮑﺎن اﻟﻬ= 40; ﺁﻧﻬﺎ، ﺑﺪﻭن ﺘﺠﺮبه A= 204;ﻠﻮﮐی ﺗﺤﻘﻴق ﺸﺨﺼی = 575;ﺯﺍﺩﻳﺎن ﺴﻠﻮﮐی ﺒﻌﺪﻯ= 548;ﻫمه ﺁﻧﻬﺎ ﺭﺍﻳﮑﺠ&#= 65166; ﺑﺎﻃل ﻤﻴﺪﺍﻧ= 5256;ﺪ. چه ﺮﺳﺪ ﺑﺎﻳﻨ= 705;ه ﺒﺨﻮﺍﻫﻨﺪﺁﻧ= 5260;ﺎ ﺭﺍ ﺩﺭﺳﻠﻮک ا= 5247;ﻬی ﺨﻮﺩ ﺗﺠﺮبه کنند. ﻳﻌنی ﻴک هندو ﻳﺎ ﻳﻬﻮʋ= 93;ﻯ، ﺑﺪﻭن ﺘﺤﻘﻴﻖ &#= 65193;ﻳن و ﻮﺭﻭش ﻤﺤﻤﺪ &#= 65193;ﺭﺳﻠﻮﻙ، ﺁﻧﺮﺍ ﺑﺎﻃﻞ ﺑ&= #65194;ﺍﻧﺪ،ﺑﺪﻭن اﻳﻨکه ﺘﺠﺮبه کند. ﮐﻪ ﺍﮔﺮ ﺑ&#= 65198;ﻭش ﻤﺤﻤﺪﺳﻠﻮک ﺎ= 5247;ﻬی ﺒﮑﻨﺪ ﺍﻳﺎ ﺑﺸ&= #65260;ﻮﺩی اﻟﻬی ﻤﻴﺮﺳﺪ = 5267;ﺎﻧﻪ. ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﻳ&= #1606; ﺪﻳﻦ، ﺑﺮﺧﻠﺎ= 601; ﻔﮑﺮ ﺁﻧﺎﻥ،ﺍ= 5247;ﻬی ﺒﻮﺩه ﺒﺎﺷﺪ،A= 251;ﻮﺭﺩ ﻏﻀب ﺨﺪﺍﻭﻧﺪ &#= 65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻌﻤﻮلا ﻣﺤﻘﻘﻴن ﭽﻮن = 5208;ﻬﺮﺳﺘﺎنی ﻮﻏﻴﺮﻩ، که اʋ= 93;ﻳﺎن ﺮﺍ ﺑﺘﻮﺣﻴﺪی و ﻮﻣﺸﺮک ﺘﻘﺴ= 5268;ﻢ ﻣﻴﮑﻨﻨﺪ، ﺑﺮ= 5187;ﺴب ﺒﺎﻭﺭﻳﻬﺎی ﺨ= 5262;ﺩ،ﺑﺎﻭﺭﻳﻬﺎ= ;ی ﺪﻳﮕﺮﺍن ﺮﺍ ﻃ&#= 65170;قه ﺒﻨﺪی ﻤﻴﮑﻨﻨ= 5194;، و ﻭﺍﻳن غلط ا᥸= 3;ﺖ. ﻣﻌﻴﺎﺭ ﺗﻘﺴﻴ&#= 1605; ﺒﺎﻳﺪ ﺗﻨﻬﺎ ﻫ&= #65194;ف ﻮﻣﻘﺼﻮﺩ ﺍﻟﻬ&#= 1740; ﺪﺭﺳﻠﻮک ﺘﮑﺎ= 5251;لی ﺒﺎ ﺩﻳن ﺒﺤﻖ و با ولیّ زنده بمعرفی خداوند باشد = 548; ﻭﻳﺎ ﺑﻤﻘﺪﺍﺭ&#= 65207;ﺎﻧس رﺳﻴﺪن ﺴﺎﻟک A= 170;ﺸﻬﻮﺩﺍﻟﻬی ﺒﺎﺷﺪ. ﻣﺤﻘﻘﻴ&= #1606; ﺒﺎﻳﺪ، ﻳﺎ ﻫم= 607; اﺩﻳﺎن ﻮ ﺍﻧﻮ= 5165;ع عقاﻳﺪ ﺭﺍ ﺑﺎA= 261;ﺭﺩﺍﺷته ﺒﺎﺷﻨﺪ،ﻳﺎ ﮐ= 5166;ﻣلا ﺑﻴﻄﺮف ﺒﺎﺷﻨ= 5194;،ﺗﺎ ﻃﺒقه ﺒﻨﺪی ﺁA= 255;ﻬﺎ ﺳﺎﻟم ﺒﻮﺩه ﺒ= 5166;ﺷﺪ. ﻭﺍﻟّﺎ ﭼﻮن اA= 267;ﻨﮑﺎﺭﻣﺤﺎل اﺳﺖ،ﻫﺮچه ﻨ᥻= 6;س ﻮﻣﻨﺎفع ﺠﻤﻌ= 40; ﻮﻋﻘﺪهﻫﺎی ﻨﺎﺧﻮﺩﺍﮔﺎه = 5252;ﺤﻘق ﺒﺨﻮﺍﻫﺪ،ﺍﺩA= 227;ﺎﺋی ﺒﻨﺎم ﺘﺤﻘﻴﻖ &#= 65223;ﺎﻫﺮﺍ ﻋﻠﻤﻰ ﮐﺮﺩه ا= 5255;ﺪ. ﺑﺎﻭﺭﻯ ﺩﻳنی = 5194;ﻳﮕﺮﺍﻥ، ﻧﻴﺰﻣﺎﻧﻨﺪ ﺑ&#= 65166;ﻭﺭی این ﻤﺤﻘﻘﻴﻦ A= 165;ﺳﺖ،که ﺴﺮﺍﺳﺮﺗﻌﺼّ= 76; می ﺒﺎﺷﺪ. چه ﺪ= 5267;ن ﺁﻧﻬﺎ ﻭﺍﻗﻌﺎ&#= 65187;ق ﺒﺎﺷﺪ،ﻳﺎ ﻧﺎ= 5187;ق ﺒﻮﺩه ﺒﺎﺷﺪ. ﺗ&= #65256;ﻬﺎ ﺑﺎﻭﺭی ﻮﺍﻗﻌ= 740; یا ﻣﺸﺘﺮﻙ،که= ; ﺒﺎﻳﺪ ﺍﺳﺎس ﻄﺒقه ﺒA= 256;ﺪی و کاستی ﺤق ﻮﻧ= ;ﺎﺣق ﺸﻮﺩ، ﻫﻤﺎﻥ ﺩ&#= 65165;ﺷﺘن ﺒﺎﻭﺭﻯ (ﻭﺟﻮﺩ = ﺧﺪﺍ) ﺍﺳﺖ. ﻭﺍﻳﻨکه &#= 64345;ﻴﺎﻣﺒﺮﺍنی هستند،که اﺯ &#= 65165;ﻳن ﺨﺪﺍﻯ ﻣﻮﺟﻮﺩ &= #65197;ﺳﻴﺪه اﻧﺪ. ﻭﻣﻬﻤﺘﺮ &= #65165;ﻳﻨکه ﭙﻴﺮﻭﺍن ﺁﻧﻬ= 5166; ﺑﮕﻮﻳﻨﺪ،ﺑﺮA= 251;ﺎ ﻭﺍﺟب ﻮﺑﺎ ﻣﻨ&#= 65220;ﻖ ﻭﺣﮑم الهی اﺳ= ;ﺖ، که ﺒﺎ ﺍﻳن ﭙﻴ= 5166;ﻣﺒﺮﺍﻥ، ﺑﻘﺼﺪ ﺭﺳﻴﺪن به (ﺷﻬﻮﺩ ﺳﻤﺒ&#= 65262;ﻟﻬﺎﻯ) ﻣﺮﺍﺗب ﻮﻣﻘﺎ= 5251;ﺎت اﻟﻬﻰ،ﺑﺎﻳﺪʌ= 03;ﻠﻮک ﺒﮑﻨﻴﻢ. ﻭﺑﻤﻘ&= #65166;م ﻮﺟﻮﺩی ﻮﺷﻬﻮ= 5193;ی ﺒﺮﺗﺮ از آنچه داریم ﺑﺮﺳﻴﻢ= ;. و با همان روش ﭙ&= #65268;ﺎﻣﺒﺮﻣﻮﺭﺩ ﻧﻈﺮ،ﻭﺑﺎﻫﻤA= 166;ن اﺎﺣﮑﺎم ﺪﻳﻨ= 40; عمل کنند،که = 5170;ﻘﺼﺪ ﺳﻠﻮﻙ ﺁﻣﺪﻩ، نه اﻳﻨکه اﺣﮑ= ;ﺎم ﺪﻳنی ﺒﻘﺼﺪ ﺣ= 4401;ﻮﻣت ﻮﺳﻴﺎﺳت ﺒﻮﺩ= 607; ﺒﺎﺷﺪ. ﻭﺑﺎﻟﺎ&= #65191;ﺮﻩ ﭘﻴﺮﻭﺍن هرﺩʌ= 67;ﻦ ﺁﺯﻣﺎﻳش عملی= ; ﺮﺍ ﺷﺨﺼﺎ ﺗﺠﺮبه = 5170;ﮑﻨﻨﺪ،ﮐﻪ (ﻋﻠم اﻟﻴﻘﻴﻦ) &= #65153;ﻧﻬﺎ،ﺩﺭ ﺑﺎﺭه ﺻﺎﻟت ﭙ= 5268;ﺎﻣﺒﺮﺍن ﺨﻮﺩ،ﺗﺒﺪﻳل به (ﻋﻴن اﺎﻟﻴA= 240;ﻴﻦ) ﺷﻬﻮﺩی گرﺩﺩ A= 261;ﭼﻮن اﮐﺘﻔﺎ ﺑﻌﻠﻢ الیقین ﺪﺭﺗﻤ= ﺎم اﺩﻳﺎﻥ،ﺣتی ᥽= 6;ﺴﺒت ﺒﺎﺩﻳﺎن ﺤﻘّA= 258;،ﻣﻔﻴﺪ ﻓﺎﻳﺪه ای ﻨﻴA= 204;ت ﻮﻫﻤﮕﻰ ﺍﻳن علم الیقین آ= 5256;ﻬﺎ ﺑﺎﺯ ﻳﻨﻔس ﺁﻟ&#= 65262;ﺩه ﻮﺗﻌﺼب کوﺭ، ʌ= 61; ﻧﻮﻋی ﻔﻠﺴفه ﺒﺎﻓی = 94;یر ﺩﻳﻨﻰ ﻭﺳﻴﺎﺳ&#= 65174; ﺑﺎﺯی ﻮﺣﺰب ﺴ= 5166;ﺯی اﺳﺖ. ﻣﺎﻧﻨﺪ ﺗ&= #65252;ﺎم اﺩﻳﺎن ﺮﺳﻤی که ﻮﺟﻮﺩﺷﺎن A= 170;ﺠﺎﻯ ﮐﻤک ﺒﺴﻠﻮﻙ،A= 227;ﻤﻠﺎ ﭘﻴﺮﻭﺍن ﺒﻔﮑ= 5198; ﺣﮑﻮﻣت ﻫﺴﺘﻨ= 5194;. ﭘس ﺒﺎﻭﺭﻳﻬﺎ= 740; ﻔﻠﺴﻔﻰ ﻭ ﻣﺬﻫ&= #65170;ﻰ ﻣﺒنی ﺒﺮ ﺍﻳﻨ= 705;ه این اﻋﺘﻘﺎﺩᥴ= 5;ت اﻟﻬی اﺳت ﻴﺎ A= 231;ﻴﺮﺍﻟﻬی اﺳت ﺒﺎ ﻫﺮ ﻧﻮ&#= 1593; ﻄﺒقه ﺒﻨﺪی ک = 7; ﺸﺪه ﻨﻤﻴﺘﻮﺍن ﻄﺒ= 602;ه ﺒﻨﺪی کرﺩ ﺑﻠ= 05;ه ﺒﺎﻳﺪ ﻣﻌﻴﺎﺭ &= #65219;ﺒقه ﺒﻨﺪﻯ ﻣﺎ، ﺳﻠ&#= 65262;ک عملی ﺘﺎ ﺭﺳﻴʋ= 94;ن ﺒﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 1740; میسّر ﺒﺎ ﮐﻤک= ; ﺼﻮﺭت ﻮﻓﮑﺮﭘﻴﺎﻣﺒ= 5198;ﺍﻥ ﻭ ﺍﻭﺻیا ﻭﺍﻭ= 5247;ﻴﺎی این ﻤﺬﺍﻫب ﺒʋ= 98;ﺳﺎﻧﻨﺪ که ﺒﺸﻬﻮﺩ آنها ﺑﺎﺷﺪ. ﺗA= 204;ﻤیه ﺒﺮﺧی ﺪﻳن ﺤق = 5262;ﺧﻮﺍﻧﺪن ﺒﻘیه ﺒﮑﻴش ﻮA= 165;ﺋﻴن ﻮﻣﺴﻠک ﻮﻋﻘﻴ= 5194;ه ﻮﻣﺮﺍم ﻮﻣﺬﻫ= 576; ﻮ ﺣﺰب اﻟﻠﻪ ﻭ&#= 65231;ﻴﺮه همگی ﺒﺎﻃل هستند. ﺣﺘی اﮔ= ;ﺮﺍﺻل اﺩﻳﺎﻧﻰ ﺑﺤﻖ &#= 65169;ﻮﺩﻫ ﺒﺎﺷﻨﺪ. ﻭﻟی ﭽ&= #65262;ن اﮐثرﺍ ﺍﺯ ﻋﻤ= 04; ﺘﺰﮐیه ﻮﺳﻠﻮﻙ،ﺑﻘﺼA= 194; ﺗﻐﻴﻴﺮﻣﻘﺎم = 5176;ﮑﺎﻣلی ﺮﻭﺣی ﻴﺎ ﮊﻧﺘ&#= 65268;ک ﺮﻭﺣی ﻤﻨﺤﺮف = 5208;ﺪﻧﺪ ﺑﺎﺯ ﺣﻘﺎﻧﻴّ= 578; اﺩﻋﺎﻫﺎﻳی ﻮA= 193;ﺭﺍ ﺍﺯﺩﺳت ﺪﺍﺩه = 575;ﻧﺪ. نه اﻳﻨکه ﻤثل= ا ﺩﺭﺍﺳﻠﺎﻡ ﻳﻚ &= #65203;ﻨّی ﺸیعه ﺮﺍ ﻣﻨﺤA= 198;ﻑ ﺑﺪﺍﻧﺪ، ﻭﻳﺎ &#= 65207;ﻴﻌﻰ،ﺳﻨی ﺮ ﺩﺭ ﺭﺍه ﻨﺎﺩ&= #65197;ﺳت ﺒﺪﺍﻧﻨﺪ. ﺑﻠﮑ&= #65258; ﻫﺮﺩﻭی ﺁﻧﻬﺎ &#= 65251;ﻨﺤﺮف ﻮﮔﻤﺮﺍه ﻫﺴﺘ= 5256;ﺪ،ﺍﮔﺮﮐﻪ ﻋﻤﻠﺎ ﺳﻠﻮک ا= 5247;ﻬی ﻮﺑﺎ ﮐﻤک ﻮﺳﺎ&#= 65163;ﻂ ﻭﮐﺎﻣﻠﺎن اﻟA= 260;ی اﺳﻠﺎﻣﻰ بمعرفی خداوند ،ﭼﻮﻥ = ( ﺳﻤﺒﻮﻟﻬﺎی ﺸﻬﻮﺩﻯ) ﻣﺤﻤﺪ&= #1740; ﻨﭙﺮﺩﺍﺯﻧﺪ. ﺩ&= #65267;ﮕﺮﺍﺩﻳﺎﻥ ﺣقّه ﻨﻴﺰﻫﻤʌ= 68;ن ﻄﻮﺭ،ﺍﮔﺮﺳﻠA= 262;ک عملی ﻮ ﺗﻐﻴﻴʋ= 98;ﻣﻘﺎمﺘﮑﺎﻣل&#= 1740; ﮋﻧﺘﻴک ﺮﻭﺣی = 5252;ﻄﺮﺡ ﻧﺒﺎﺷﺪ، ﻫمه A= 252;ﺬﺍﻫب هرﻳک آﺯ ﺍﺩﻳʋ= 66;ن ﺤﻘّﻪ،ﻧﻴﺰﻳʄ= 01;ﺴﺎن ﺒﺎﻃل ﺨﻮﺍﻫﻨ= 5194; ﺑﻮﺩ. ﺩﺭﻗﺮﺍن &= #65170;ﺮﺍی ﻠﻔﻆ (ﺩﻳﻦ) ﻣﻔﺎ= ;ﻫﻴم ﻮﻣﻌﺎﻧی ﻤﺘﻌ= 5194;ﺩ ﻫﺴﺖ. ﺩﺭﺍﺣﺎﺩ&= #65267;ث ﻨﺒﻮی ﻮ ﻭﻟﻮﻯ &= #65165;ﺯﺍﻣﺎﻣﺎن ﻮﺍﻭﻟﻴﺎی کا = 5;ل ﻨﻴﺰ،ﺩﻳن ﻤﻔA= 166;ﻫﻴم ﻤﺘﻌﺪﺩ ﻳﺎﻓت= 607; اﺳﺖ. ﻣﺎﻧﻨﺪ(ﻳ&= #65262;ﻡ ﺍﻟﺪﻳﻦ) که ﺒﻤ&#= 65228;نی ﺮﻭﺯﻗﻴﺎﻣت گفته اﻧﺪ. که ᥷= 4;ﺭﺳت ﺁﻥ(ﻗﻴﺎﻣت ﺸﻬ&#= 65262;ﺩ ﻗﺎﺋﻢ) ﺩﺭ ﺳﺎﻟ= ک ﻮﺍﺻل ﻤﺤﻤﺪی = 5170;ﺎﻭﻟﺎﻳت اﺳﺖ. که ﺒﻤﻌن= 40; اﻭﻡ ﺩﻳﺪن ﻮﺍ= 5261;م ﻨﻤﻮﺩن ﺪﻳﻨﻰ= 548;ﻳﺎ ﻫﻤﺎن ﺴﻠﻮک ﺘ= 4401;ﺎﻣلی ﺮﻭﺡ، ﺗﺎ ﺷﻬﻮ&#= 65193; ﻗﺎﺋم اﺳﺖ. ﺍﮔ&#= 65198;ﻫم ﻤﻌنی ﺪﻳن ﺮﺍ = 5169;ﻐﻠﻂ ﺑﺎﻭﺭی ها ﻭﻋA= 240;ﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ،ﺩﺭA= 239;ﺮﺁن ﺒﺎﻭﺭﻳﻬﺎی اA= 193;ﻳﺎن ﻨﺎﺣق ﺮﺍ ﻧﻴﺰ &= #65193;ﻳن ﺨﻮﺍﻧﺪﻩ. ﻣﺎﻧ&= #65256;ﺪ( ﻟکم ﺪﻳنکم ﻮ᥼= 7;ی اﻟﺪﻳﻦ). ﺩﺭﻗﺮ&= #65153;ن ﺘﺴﻤیه ﺪﻳﻦ، A= 169;ﺮﺍی غیر ﺩﻳن ﻤﺤﻤʋ= 94;، ﺑﻤﻨﻈﻮﺭ ﺍﺩﻳ&#= 65166;ن ﺮﺳﻤی ﺁﻧﻬﺎ ﻧ&#= 65268;ﺰ ﻧﻴﺴﺖ. ﻭﺑﻠکه &#= 65252;ﻨﻈﻮﺭ ﺗﻤﺎم اﺩﻳﺎن A= 204;ﻠﻮﮐی ﻮﻋﻤﻠﻰ ﻗﺪﻳم اﺳﺖ. ﻣﺎﻧﻨﺪ ﻃ&= #65198;ﻳﻘﺘﻬﺎی ﺴﻠﻮﮐی ﻴﻬﻮﺩ= 740; ﻮﻣﺴﻴﺤﻰ،ﻭﺭA= 261;ﺷﻬﺎی ﺰﺭﺩﺷنی گونه= ﻗﺮﻳﺶ. ﺯﻳﺮﺍ ﻫمه اﺩA= 267;ﺎن ﻮﺭﻭﺷﻬﺎی ﺴﻠ= 5262;ﮐﻰ،که عملا ﭼﻘﺪﺭﺳ᥼= 8;ﻮک ﺘﺎ ﺷﻬﻮﺩ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ، ﻣﻔﺎ= 5259;ﻴمی ﻤﻔﻴﺪ ﻭﻧﺘﻴج= 607; ﺒﺨش هستند. و ᥾= 1;ﻟﺬﺍ ﻟﮑم ﺪﻳﻨﮑﻢ،A= 267;ک ﻨﻮع ﺘﺎﻳﻴﺪ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭﭘﻴﺎﻣﺒﺮ،ﺑA= 198;ﺍی ﺪﻳن عملی ﻮﺳ᥼= 8;ﻮﮐی ﺁﻧﻬﺎ ﺍﺳﺖ. ﺁﻧ= ﻬﺎﺭﺍ ﻧﻤﻴﺘﻮﺍن ﻤﺸ= 5198;ﻙ ﺧﻮﺍﻧﺪ، ﺯﻳﺮ= 5165; ﻗﺼﺪ ﺗﻮﺣﻴﺪ با ﺧﺪﺍ ﺭﺍ ﺩﺭ&#= 65203;ﻠﻮک اﻟﻬی ﺪﺍﺭﻧﺪ = 5261;ﻟی ﭽﻮن ﺃﮐثرﻳّت= ; ﭙﻴﺮﻭﺍﻥ ﺍﻳن اﺩﻳﺎﻥ،ʌ= 03;ﺎﻟک ﻮ أهل کتاب و سلوک ﺻﺎﺩق ﻨ᥾= 8;ﺴﺘﻨﺪ،ﺩﺭﻋﻤ&#= 1604; ﻤﺸﺮک هستند ﺣ= ;ﺘی اﮔﺮﻣﺴﻠﻤﺎن A= 262;ﻣﺴﻴﺤﻰ ﻫم ﺒﺎﺷﻨﺪ. ﺯﻳ&= #65198;ﺍ ﻋﺒﺎﺩت غیرﺳᥴ= 6;ﻟﮑﺎﻥ،ﺩﺭﺗﻤ&#= 65166;م اﺎﺩﻳﺎن ﺤﻘّ = 7; ﻮﻏﻴﺮﺣﻘّﻪ،&#= 65165;ﺯ ﻟﺤﺎﻅ ﺗﻤﺮﮐﺰ&#= 1548;ﻭﺗﻮجّه ﻮﺗﻮﺳﻞ ﻧﺪﺍﺷ&#= 65176;ﻦ ﺩﺭﺻﻮﺭت ﺸﻬﻮ= 5193;ی اﻟﻬﻰ،ﻭﻧﺪﺍʌ= 07;تن ﺨﻠﻮص عمل ﺘﻨʌ= 60;ﺎ ﺩﺭﺧﺪﺍ،ﻋﻤﻠA= 166; ﺗﻌﺒّﺪ ﺑﺎﻃﻞ &#= 65261;ﮐﺎﺭی عبث ﻤﻴﮑﻨﻨﺪ. = 5199;ﻳﺮﺍ ﺑﺪﻧﺒﺎﻝ ﻫﻢ ﺧ&= #65194;ﺍ ﻭﻫﻢ ﺧﺮﻣﺎ ﻫﺴ&= #65176;ﻨﺪ. ﮐﻪ ﺍﻳﻦ ﺷﺮﻙ ﻧ= ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺨﺸﻮﺩﻧﻰ ʋ= 65;ﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﺍﻳﻨکه ﺪﺭﻗﺮA= 153;ن ﻨﻴﺰ ﺍﺯ(ﺩﻳن ﺤ&= #1602;) ﻨﺎﻣﺒﺮﺩه ﺸﺪ= 5257;، که ﻤﻨﻈﻮﺭ ﺍﺳ= 5248;ﺎم سلوکی بوده ﺒ&#= 65166;ﺷﺪ،ﻳﻌنی که ﺩﻳﮕﺮ ﺍﺩﻳ= 5166;ن ﻄﺒﻌﺎ ﺣق ﻨﺨﻮ&#= 65165;ﻫﻨﺪ ﺑﻮﺩ. ﺑﺎﺯ ﺩﺭﺍ= ﻳﻨﺠﺎ ﻣﻌﻴﺎﺭ،ﺳﻠﻮ= 05; اﻟﻬﻰ ﺍﺳﺖ. ﻣﺴ&= #65248;ﻤﺎن ﻨﻴﺰ ﺍﮔﺮﺳﺎﻟ&#= 1705; اﻟﻬی ﻨﺒﺎﺷﺪ= 48; ﭘﻴﺮﻭ ﻣﺤﻤﺪ ﻭﻣﺴﻠﻤ&#= 65166;ن ﻨﻴﺰ ﻧﻴﺴت ﻮﺩ&#= 65267;ﻦ ﺍﻭ، ﺑﺎﺯﺩﻳن = 5198;ﺳﻤی ﻮﺍﺩﻋﺎﺋی ﻮ ﮐ&#= 65166;ﺫب اﺳﺖ. ﺿﻤﻨﺎ ﭘﻴ&= #65198;ﻭان ﻧﺪﻳن ﺴﻠﻮﮐﻰ= 548;ﭼﻮﻥ ﻳﻬﻮﺩی ﻮﻣﺴﻴ= 5188;ی ﻮﺯﺭﺩﺷتی ﻮﺑA= 262;ﺩﺍﺋی ﻨﻴﺰ، ﺍﮔﺮ ﻧﺨ&#= 65262;ﺍﻫﻨﺪ ﺍﺩﻳﺎن ﺒﻌﺪﻯ= 548;ﻭﺑﺨﺼﻮﺹ ﺩﻳن ﻤﺤﻤﺪ ﻭﺭ&#= 65261;ش سلوکی ،ﻭﻧﻴﺰ= ﺳﻤﺒﻮﻟﻬﺎی ﺸﻬﻮﺩی اﻭﺭﺍ= 48;که ﺪﺭﺳﻠﻮک ﺨﺎص = 5252;ﺤﻤﺪ ﻣﻄﺮﺡ ﺍﺳﺖ،ﺁ= 5199;ﻣﺎﻳش ﻨﮑﻨﻨﺪ، ﻭﺑﻘ= 5198;ّهﻫﺎﻯ ﺷﻬﻮﺩی کمتری که ﺮﺳﻴﺪه ﺒﺎA= 207;ﻨﺪ ﺍﮐﺘﻔﺎ ﮐﻨﻨﺪ&#= 1548; ﻫﻨﻮﺯﺑﻤﺮﺣا= 07; ﻨﺠﺎت اﻟﻬی ﻨﺮﺳﻴﺪ= 07; اﻧﺪ وتولدات بشری بهتری د= 585; جهان دارند . ﺯ= ﻳﺮﺍ ﺷﻬﻮﺩ ﻗﺎﺋم ﺮ&#= 1576;ّ اﻟﻨﻮع ﺒﺸﺮ،ʋ= 93;ﺭﺷﻬﻮﺩ ﺷﺸم ﻤﺤﻤﺪی ﺠ= 5170;ﺮﺋﻴل روح القدس ﺮﺍ = ﻧﺪﺍﺭﻧﺪ. ﻟﺬﺍ ﺑﺎﺯﻫم ک= 575;ﺭﻣﺎ ﻭﺑﺎﺯﮔﺸت ﺒﺠ= 5260;ﻨم جهانوم و گوهانوم ﺪﻧﻴ&= #65166; و جهان ﺩﺍﺭﻧ᥷= 4;،ﻭﻟﻮ ﺑﺎﻧﺴخ ﺒﺸﺮی = 5170;ﻬﺘﺮﺍﺯﻓﺼﻮل ﻨﻮﻋی ﻮﺻﻮﺭت = 5170;ﺸﺮی ﻔﻌﻠی ﺨﻮﺩ ﺩﺭ&#= 64344;ﻴش ﺪﺍﺭﻧﺪ. ﺩﻳﻦ ﺣ= ق ﺮﺍ، ﺑﻬﺘﺮﺍﺳ= 575; ﺒﺪﻭن ﺘﻌﺼب ﭽ= 5256;ﻴن ﺒﮕﻮﺋﻴﻢ، که هرﺩﻳنی ﺒﺎ (ﻗA= 198;ّه ﺸﻬﻮﺩﻯ) ﺑﺮﺗﺮ&= #65263; که ﺘﺎ ﮐﻨﻮن ﺨ= 5194;ﺍﻭﻧﺪ ﻓﺮﺳﺘﺎﺩه ﺪﺭ= 5203;ﺖ ﺍﺳﺖ . ﻣﺎﺍﮔﺮ ﺑ= ;ﺮﺍﺳتی ﻄﺎﻟب ﺮﺿﺎی ﺨ= 5194;ﺍ ﻭﺷﻬﻮﺩ مراتب= ; تجلّی ﺍﻭﻫﺴﺘﻴﻢ، ﻫ= 5198;ﺩﻳنی که ﻤﺎ ﺭﺍ ﺯﻭﺩ&#= 65175;ﺮ ﻭﺍﺳﺎﻧﺘﺮ ﻭﺑ&#= 65166;ﻟﺎﺗﺮ ﺩﺭﻣﻘﺎﻡ ﺷﻬﻮ&#= 65193;ی ﻤﻴﺒﺮﺩ،ﺑﺮﺍ= 40; ما اﺩﻳن ﺤق ا᥸= 3;ﺖ و بحق های شهودی میرساند. ﻭﺣﺘ= ﻰ ﻫﺮ ﺩﻳن ﺤﻖ ﺭﺍ = ﻧﻴﺰکه ﭙﻴﺮﻭی اﺯﺳﻤA= 170;ﻮل ﺸﻬﻮﺩﻯ، ﻭﻗﺮ= 617;ﻩ ﺍﻟﻬی کمتری ﺪ= ;ﺍﺷته ﺒﺎﺷﻴﻢ، ﺑﺎﺯ= 5169;ﺨﻮﺩ ﻇﻠم کرﺩه اﻳ᥽= 0;. ﻭﺑﺎﻟﺎﺧﺮﻩ، ﻗﺮّه ﺸﻬﻮﺩی A= 240;ﺎئم ﻨﻮع ﺒﺸﺮﻭﺭب= 17; اﻟﻨﻮع آن اﺳ᥵= 4;،ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ = ﭘﻨﺠم ﺼﻮﺭت روح ﻤﺼʌ= 20;ﻔﻮﻯ، ﺑﺸﻬﻮﺩﺷﺸم ﻘ= 5166;ﺋﻢ،ﻭﻫﻔﺘم ﺸﻬﻮﺩ ﻋﺮش ﺮﺣ&#= 65252;ﺎﻧی ﻤﻴﺮﺳﻴﻢ. ﺩﺭ ﺳ= ﻠﻮﻙ ﺷﺨﺼﻰ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ، ﺑﺎﻗّﺮه ﺸﺸم A= 240;ﺎﺋم ﻮﻗﺮّه ﻫﻔﺘم عرش ﺮﺣﻤﺎنی ᥷= 8;ﻭﺑﺮﻭ ﺷﺪﻡ،ﮐﻪ ﻫﺮﺩ= 5261;، ﺑﺮﺍﺑﺮ ﺗﺠﺮب= 607; ﺨﻮﺩﻡ،ﻣﻨﺤﺼA= 198;ﺍ ﺑﺎﺗﻤﺮﮐﺰﻋﺒ= 5166;ﺩﻯ،ﺩﺭﺳﻤﺒﻮ= ;ل ﺸﻬﻮﺩی ﻤﺤﻤﺪ &#= 65251;ﺼﻄﻔی ﺼﻮﺭت ﻤﻴﮕﻴﺮ= 5193;. ﺣﺎل اﮔﺮﺩﻳن A= 194;ﻳﮕﺮﻯ، ﻣﺎﻧﻨﺪ ﺩﻳﺎن= 578; ﺒﻬﺎﺋﻰ، ﺍﺩّA= 227;ﺎﻯ ﺣﻘﺎﻧﻴّت ﺪﺍA= 207;ته ﺒﺎﺷﺪ، ﺑﺎﻳﺪ &#= 65169;ﻮﺳﻴله ﺴﺎﻟک ﻮﺍﺻل ﻤ= 5188;ﻤﺪی ﻨﻴﺰ ﺍﺯﻣﺎﻳش &#= 65208;ﻬﻮﺩی ﺒﺸﻮﺩ. و نه اﻳ= 5256;که ﻔﻘﻄ ﭙﻴﺮو رسمی آن ﺒﻮﺩه= ﺒﺎﺷﺪ. ﻳﺎ ﻣﺘﺨﺼص ﻤﻄ&#= 65166;ﻟب ﺁن ﺪﻳن گرﺩﺩ. = 576;لکه ﺪﺭﻫﻤﺎن ﺴﻠﻮ= 705; ﻘﺒلی ﺨﻮﺩ، ک = 7; ﺒﺪﺍن ﺘﺠﺮبه ﺸﻬﻮﺩ= 40; ﺪﺍﺷﺘﻪ،ﺍﺯﺧ= ﺪﺍ ﺑﺨﻮﺍﻫﺪ، که A= 252;ﻘﺎم ﺸﺨص ﺒﻬاء الله ،ﻭﺍﺭﺯش= ﺪﻳن ﻮﺭﻭش اﻭﺭﺍ،ʋ= 65;ﮔﺮ که اﺯ ﻣﺤﻤﺪ ﺟ= 5194;ﻳﺪﺗﺮ ﻭﺻﺎﺣب ﻘﺮّه A= 208;ﻬﻮﺩی ﺒﺮﺗﺮﺑﺎﺷﺪ، = 5169;ﻮی ﻨﺸﺎن ﺒﺪﻫﺪ، = 5259;ﻤﺎن گونه که ﻘﺮّه&= #65259;ﺎی ﻘﺒﻠﻰ ﺭﺍﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺎﻳن ﺴﺎﻟک ﻮ= 5165;ﺻل ﻨﺸﺎن ﺪﺍﺩه ﺒ= 5262;ﺩ. ﭘس ﺪﻳن ﺤق ﺁن = 575;ﺳﺖ،که ﺪﺭﻋﻤل ﻮ ﺳﻠﻮ&#= 65241; ﺳﺎﻟک ﺮﺍ ﺑﺤق &#= 65262;ﻫُﺪﺍﻭﺣجّ اﮐﺒﺮﺑﺮﺳﺎﻧA= 194; ﻭﺍﻳﻦ (ﺣﻖ)ﻭﺩﻳ= ن ﺤق اﻭ،ﺣجّ اﮐ= ;ﺒﺮ ﺍﺳﺖ. ﻭﺍﺗﻤﺎم عمل ﺤجّﻮﺳﻠﻮ= ;ﻙ،ﻫﻤﺎن ﺪﻳﺪن ﺒﺮﺗﺮی= 06; ﺘﺠﻠﻰ ﺣﻖ،که ﺒﺮﺍی ʌ= 56;ﻮع ﺒﺸﺮﺩﺭ ﺷﻬﻮﺩ &= #65239;ﺎﺋم اﺳﺖ. ﻭ ﺑﻴﺸﺘﺮ = ﻧﻴﺴﺖ. ﺩﺭﺳت ﻨﻴﺴﺖ ک= 607; ما ﺑﺮﺧی اﺩﻳʋ= 66;ن ﺮﺍ ﻧﺎﺣق ﺒﺪﺍ&#= 65255;ﻴﻢ، ﺩﺭﺣﺎﻟﻴکه ﺤA= 176;ی اﺩﻳﺎن ﺤق ﻨﻴA= 200; ﺍﮔﺮ ﺑﺮﺍی ﻤﺎ &= #65203;ﻠﻮکی ﻨﺒﺎﺷﻨﺪ،ﺑﺎ = 5165;ﺩﻳﺎن ﻨﺎ ﺣﻖ ﺗﻔﺎﻭت &= #65256;ﺪﺍﺭﻧﺪ. ﻣﺎﻧﻨﺪﻫﺮﺩﻳ= 5166;نت ﺮﺳﻤی ﻮﺟﺎه ﻄ= 5248;ﺒﺎﻥ،ﻭﺣﮑﻮﻣ= ;ت ﺴﺎﺯ ﺩﻧﻴﺎ ﭘﺮ&= #65203;ﺖ، ﻓﻘﻬﺎ ﻭ ﭘﺎﭘﻬ&= #65166;،ﻭ ﻫﺮ ﻣﻠﺎﻯ ﻣﺪّ&#= 65227;ﻰ ﻣﺬﻫﺐ ﺧﺎﺹ ﻓﻘ&= #65260;ﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻓﻘﻂ= ﻧﻮﻋﻰ ﻓﻠﺴفه بافی ﻮ= ;ﻣﮑتب ﺴﺎﺯی ﺴﻴﺎﺳی = 575;ﺳﺖ. ﺯﻳﺮﺍ ﺗﻤﺎم ﻤ&#= 64401;ﺎﺗب ﺪﻳنی غیر ﺳﻠ᥾= 2;ﮐﻰ، کمکی ﺒﺘﻮﺣﻴ᥷= 4; ﺍﻋﺘﻘﺎﺩی اﻧﺴﺎﻧﻬﺎ ﻧﺪ= 5165;ﺭﺩ، ﻭﻧﻮﻋی ﻨﻔﺎق = 5170;ﺎﺧﺪﺍ،ﻭﻓﺮﻳ= ;ﺐ ﺩﺍﺩﻥ ﺩﻳﮕﺮﺍ&#= 1606; ﺒﻨﺎم ﺨﺪﺍ ﺍﺳ&#= 65174;. ﺯﻳﺮﺍ ﭘﺮﺳﺘش &#= 65262;ﺧﺪﻣت ﺒﺸﻴﻄﺎن ﻨﻔس = 5184;ﺎه ﻄﻠبان اﺳﺖ. ﭘ= 87; ﺍﺩﻳﺎن ﺴﻠﻮﮐی قدﻳمه= ; که ﺪﺭ ﺯﻣﺎن ﻤﺤﻤ&#= 65194; ﺑﻮﺩه اﻧﺪ،ﺩʋ= 97;ﺑﺎﺭه ﺁﻧﻬﺎ (ﻟﮑم ﺪﻳ&= #65256;ﮑﻢ)ﮔﻔته ﺸﺪه اﺳﺖ. ﻓﻘﻄ &= #65166;ﺩﻳﺎن ﺴﻠﻮﮐی ﻮﻋﻤل= 40; هستند،که عم= 04;ا ﺑﺸﻬﻮﺩ ﻣﻴﺮﺳ&#= 65268;ﺪﻧﺪ. ﻭﻟﻰ ﻧﻬﺎﻳت ﺸ&#= 65260;ﻮﺩ ﺍﻧﻬ ﺎﺷﻬﻮﺩ ﻗ&= #65166;ﺋم ﺮبّ اﻟﻨﻮع ﻨʌ= 68;ﺴﺖ. ﻳﻌنی ﺤج ﻤﻴﮑA= 256;ﻨﺪ،ﻭﻟی ﺒﺎﺯ ﺑﺤقی ﻨﻤ= 5268;ﺮﺳﻨﺪ ﻭﻫﺮﺣجّی ﻨﻴʌ= 00;ﺣق ﻨﻴﺴﺖ،ﻭﻣﺒﺮA= 261;ﺭ ﻳﺎ ﺑﺮّ ﻳﺎﻓت= 607; ﻮ ﻧﺠﺎت ﺒﺨﺶ ﻧ&= #65268;ﺴﺖ، ﮐﻪ ﻓﺮّ ﺍﻟﻬﻰ &= #65261;ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺑﻴﺎﺑﺪ. = ﺩﻳن ﺤق ﻮﺩﻳن ﺨﺎﻟ= 589; ﻮﺩﻳن اﺳﺘﻮﺍA= 197; ﻭﺩﻳن ﺨﺪﺍ،ﻭA= 267;ﺎ ﺩﻳن ﻤﻌﺘﺪل وعدﺍﻟت ﺪﻫﻨ᥷= 4;ﻩ، ﻫﻤﮕی ﻤﻌﻨی ﺪ= 5267;ن ﺴﻠﻮﮐی هستند= ،ﻭنه ﺪﻳن ﻘﺸﺮﻯ. ﺣق &= #65194;ﺭﺳﻤﺒﻮل ﺸﻬﻮﺩﻯ،ﻭ ﺧﺎ= 5247;ﺺ ﺩﺭﺗﺰﮐیه ﻨﻔ= 87; ﻭﻋﺪم ﺸﺮک ﺴﺎﻟﻚ، ﻭ= 5165;ﺳﺘﻮﺍﺭ ﺩﺭﺑﻘاء ﺃﺑﺪA= 263;،ﺑﻨﺘﺎﻳج ﺴﻠﻮک ﻮﺳﻤﺒﻮ= 5247;ﻬﺎی ﺸﻬﻮﺩﻯ، ﺑﺮﺍ= 740; ﺒﻌﺪ ﺍﺯﻣﺮگ ﻮ&#= 65193;ﻳن ﻮﺭﻭﺷی که اﻋʋ= 76;ﺪﺍل ﻮﮐﻤﺎل ﻮﻣﺴﺘ= 5240;ﻴم ﻮ ﻋﺎﺩل ﻮﻋﺪل &#= 65170;ﻴک سطح ﺠدﻴﺪ داﺷ= ;ته باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4400;ﺎﺭﻓﻘﻬﺎی ﻤﺘﻌﺼب اﺳﻠﺎA= 249;،که ﻨﺎم ﺪﻳن ﺤق ﺮ= 5165; ﺑﺨﻮﺩ ﺑﺎﺳﻠﺎ&#= 1605; ﻤﺨﺘص کرﺩه ا᥽= 5;ﺪ، ﺗﻤﺎﻣی ﻤﺬﺍﻫ= 576; ﻴﻬﻮﺩ ﻭﻣﺴﻴﺤ&#= 1740; ﻮﺯﺭﺩﺷتی ﻮﺑA= 262;ﺩﺍﺋی ﻮﻏﻴﺮه ﺮﺍ ﻣﺸ&#= 65198;ک ﻮﮐﺎﻓﺮ ﻭﻣﻠﻌ&#= 65262;ﻥ ﺧﻮﺍﻧﺪه که ﺟA= 166;ﻫﻠﺎﻧﻪ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= که اﺎﮔﺮﭘﻴﺮﻭﺍ= 06; ﺁن اﺩﻳﺎن ﺪﻳﮕﺮ= 48; ﺳﺎﻟﻚ ﻭﺷﺎﻫﺪ ﺣﻖ ﻧﺒ&= #65166;ﺷﻨﺪ، ﺍﻟﺒﺘﻪ ﻣﻠﻌﻮ&#= 1606; ﻮﻗﻬﻘﺮﺍئی ﺪA= 197;ﺗﻮﻟﺪ ﺑﻌﺪی می ﺒﺎﺷA= 256;ﺪ. ﻭﻟی اﮔﺮﻫﺮﻣ= 85;اتب ﺷﻬﻮﺩی ﺪﺍﺷت= 07; ﺒﺎﺷﻨﺪ،ﺧﻮﺩ ﭘﻴﺮﻭﺯی ﺒﺰﺭ= 4404;ی ﻴﺎﻓته اﻧﺪ. ﮔ= 5198;ﭼﻪ ﻧﺠﺎت اﺯﻧﻮﻉ = 5169;ﺸﺮﻯ، ﺑﺎﺷﻬﻮﺩ ﻗﺎﺋ&#= 1605; ﺮبّ اﻟﻨﻮع ﺮʋ= 65; ﻧﺪﺍﺭﻧﺪ. ﻭﻟی ﺒﺎﺯﻫمه A= 252;ﺴﻠﻤﺎن ﻤﺘﻌﺼﺐ ﻧﻴﺰ، &#= 65165;ﮔﺮ ﺳﺎﻟک ﻮﺷﺎﻫﺪ &#= 65255;ﺒﺎﺷﺪ،ﺩﺳت کمی اﺯﺩﻳﮕﺮ ʃ= 44;ﻴﺮﻭﺍن اﺩﻳﺎﻥ،ﭘس ا᥷= 9;ﻣﺮگ ﺨﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﻭﻋﺎﺩت ﺘﮑﻔﻴﺮﭘﻴﺮﻭ= 5165;ن ادیان اﺯ ﻳﮑﺪ= ;ﻳﮕﺮ،ﻭﻳﺎ ﺗﮑﻔﻴﺮ ﭘﻴﺮﻭ&#= 65165;ﻥ ﻣﺬﺍﻫب ﺪﺭیک = 83;ﻳﻦ،ﻣﺎﻧﻨﺪ ﺷﻴﻌی ﻮ ﺳُﻨّA= 264;،ﻭ ﻳﺎ ﭘﺮﻭﺗﺴﺘﺎ&#= 65255;ت ﻮ ﮐﺎثوﻟﻴک ﻮA= 231;ﻴﺮﻩ، ﻫﻤﮕی کاری غلط ﻮﺑﺎﻃﻞ،ᥴ= 9;ﻠﮑﻪ ﺟﺎه ﻄﻠﺒﺎنه A= 262;ﺳﻴﺎﺳت ﻤﺂﺑﺎنه ﻮﺣﮑA= 262;ﻣت ﺴﺎﺯی اﺳﺖ. ﺍﻣ&#= 65166; ﺍﻧکه ﺴﻠﻮک اʌ= 47;ﻬی ﺒﮑﻨﺪ،ﻭﺩﺭﺻA= 194;ﺩ ﺟﻠب ﺮﺿﺎی ﺨﺪ= 5165; ﺩﺭﺗﻐﻴﻴﺮ ﺩﺍ&#= 65193;ن ﻤﺎﻫﻴّﺖ ﻧﻮﻋ= 740; ﻮﻓﺼل ﻨﻮﻋی خود ﺩﺭ ﮊﻧﺘﻴ= 05; ﺮﻭﺣی ﺨﻮیش ﺒﺎﺷﺪ، A= 251;ﺘﺪﻳّن ﺒﺪﻳن ﺤق اﺳﺖ. &#= 65261;ﺍﻟّﺎﻏﻴﺮﺳᥴ= 6;ﻟﮑﺎن همه اﺩﻳﺎﻥ،ﺣ= ;ق ﻮﻏﻴﺮﺣق ﺒﺎ ﻫ&#= 1605; ﻘﻬﻘﺮﺍﺋی هستند. ﻭﺍﻳن ا= ;ﺳت که ﺴﻠﻮﻙ ﺍﻟﻬ= 740; و ﺗﮑﺎﻣل نوعی= ; ﺮﻭﺡ، ﺗﻨﻬﺎ ﻣﻌﻴﺎﺭ&#= 65187;ﻘﺎﻧﻴت اﺩﻳﺎن ﻤﻴﺒﺎA= 207;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5267;کی اﺯﻣﻌﺎﻧی ﺪﻳ= 06; ﺮﺍ (ﺗﺴﻠﻴﻢ) ﮔﻔته اﻧﺪ، که اﻟﺒت= ;ه ﺒﻤﻌنی ﺘﺴﻠﻴ= 05; ﺒﺨﺪﺍ،ﻫﻤﺎن کاﺭ ﺳﺎﻟﻚ ﺍﺳ= 5174;، که ﺪﺭﺍﺧﺘﻴﺎA= 197; ﺧﺪﺍ ﻣﻴﺒﺎﺷﺪ&#= 1548; ﺗﺎ ﺑﺸﻬﻮﺩ ﻗﺎ&= #65163;م ﺒﺮﺳﺪ. ﻭ ﻫﻤﺎن = ﺘﺴﻠیم ﺴﺎﻟﻚ ﺑﮑﺎﻣﻠ&#= 65166;ن اﻟﻬﻰ بمعرفی خداوند ﺍﺳﺖ، = که ﭽﻮن ﺪﻳﮕﺮ ﺍﻭ&#= 65247;ﻴای ﺨﺪﺍ ﻫﺴﺘﻨﺪ. ﻭ= ﺑﺎ ﺭﻭش ﻤﺤﻤﺪی ﺒ= 5208;ﻬﻮﺩ ﻗﺎﺋم ﺮﺳﻴﺪه = 575;ﻧﺪ. ﻭﺍﻳﻦ (ﺗﺴﻠﻴم &= #65204;ﻠﻮﮐﻰ) ﻧﻴﺰ،ﺍﻋمّ ا᥷= 9;(ﺗﺴﻠﻴم ﺴﺮﻧﻮﺷﺘﻰ) می &#= 65169;ﺎﺷﺪ ﻭﻳﺎ ﺑﺎ (ﺗﺴﻠﻴ= م ﺘﻮﮐﻠﻰ) ﻭﻳﺎ ﺩ= ﺭ ﺗﺴﻠﻴم ﭙﻴﺮ ﻭ&#= 65165;ﺳطه ﻮﺧﻠﻴفه ﺮﻭﺯ = 608; زنده ﺧﺪﺍﻭﻧ᥷= 4; ﺑﺎﺷﺪ،ﻫﻤﮕی ﺁﻧﻬﺎ ﺗﺴﻠﻴم &#= 65204;ﻠﻮﮐی هستند. ﻭﺍﻟّﺎ= ; ﻣﻌﻨی ﺘﺴﻠﻴﻢ، ﺍﮔﺮ= 5231;ﻴﺮ ﺍﺯﺗﺴﻠﻴم ﺴﻠ= 5262;ﮐی ﺒﺎﺷﺪ، ﻓﻘﻂ ﺍ&#= 65193;ﻋﺎی ﻤﺴﻠﻤﺎن ﺒﻮﺩ= 606; ﻤﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #65256;که ﺨﻮﺩ ﺭﺍ ﺑﺤﺮف &= #65262;ﺍﺩّﻋﺎ ﺩﺭﺗﺴﻠﻴم ﺒﻨ= 5166;ﻣﺪ،ﻭﺧﻮﺩ ﺭﺍ ﺻﺎﺣب ﺪﻳن &#= 65188;ﻖ ﺑﺨﻮﺍﻧﺪ، ﺍﺩ= 5227;ﺎﻫﺎﺋی ﻨﺎﺩﺭﺳت اﺳﺖ. &#= 65165;ﺑﺮﺍﻫیم ﻮﻣﻮﺳی ﻮﻋﻴﺴ= 5264; ﻭﺗﻤﺎمی أﻧﺒʌ= 68;ﺎ،ﺍﺯﺍﻳن ﻠﺤﺎظ ﻨﺎم ﻤﺴ= 5248;ﻤﺎنی ﺪﺭ ﻗﺮﺍن ﻴﺎﻓ&#= 1578;ه اﻧﺪ، که ﺮﻭش ʋ= 76;ﺴﻠﻴﻢﺳﻠﻮکی ﺪﺍﺷﺘﻪ،ﻭﺑﺎ = 5165;ﻳن ﺘﺴﻠﻴم ﻤﺴﻠﻮ= 4400;ﻰ،ﺑﮑﻤﺎل ﻮﻧﺒﻮّت ﻮ ﺑﺎ= 5199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺳﻴﺪﻧ&#= 65194;. ﺍﺩﻳﺎن ﺮﺍﻣﻴ= 5176;ﻮﺍن ﭽﻨﻴن ﺘﻘﺴﻴم = 5256;ﻤﻮﺩ:<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻳک- اﺩﻳﺎ&= #1606; ﺴﻠﻮکی ﻘﺪﻳﻢ= 48;که چه اﻣﺮﻭﺯ،ﻭچ= ;ه ﺪﺭﺯﻣﺎن ﻤﺤﻤ= 5194;، ﻭﻳﺎ زمان ﻫﺮ®= 0;ک اﺯﺍﻧﺒﻴﺎﻯ ﺩ= 5267;ﮕﺮ، ﺍﺩﻳﺎنی أهل کتاب ﺒﻮﺩه ﻮ᥽= 9;ﺴﺘﻨﺪ، ﺍﮔﺮ ﻫﻨﻮﺯﻫم &#= 65240;ﺼﺪ ﺳﻠﻮک ﻮﺷﻬﻮﺩ &#= 65191;ﺪﺍﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ &= #65251;ﺬﺍﻫب ﺒﻮﺩﺍﺋی ﻮﺯﺭ= 5193;ﺷتی ﻮﻳﻬﻮﺩی ﻮﻣﺴ= 5268;ﺤی ﻮﻏﻴﺮه ﻮﺟﻮﺩ &#= 65193;ﺍﺭﻧﺪ،ﮐﻪ ﺻﺎﺩﻗﺎنه ﻘﺼA= 194; ﺳﻠﻮک اﻟﻬﻰ،ʌ= 61;ﺭﺳﻴﺪن ﺒﺸﻬﻮﺩ ﺧﺪﺍﻭ&#= 65255;ﺪ، ﺗﺎﺳﺮﺣﺪّ ﻗﺮ= 617;ﻩ شهود آخر ﻣﺮﺑ= ﻮﻃﻪ ﺭﺍﺩﺍﺭﻧﺪ ﻭﻣ&#= 1606; ﺁﻧﻬﺎ ﺭﺍﺻﻮﻓ&#= 65268;ﻪ، ﻳﺎﺳﺎﻟﮑﺎن ه= 85; ﻳک اﺯﺁن اﺩﻳﺎن  = 8; أهل کتاب و پیمان با خدا &#= 65252;ﻴﺨﻮﺍﻧﻢ. ﻭﻟﻰ ﻗﺼﺪ ﻧﺎﻣ&= #65170;ﺮﺩن آﻧﻬﺎﺭﺍ ﻧﺪﺍ= 5197;ﻡ. ﺑﻠکه ﻤﺤﻘق ﻮA= 219;ﺎلب ﺴﻠﻮک ﺪﺭ ﺁن گونه اﺩﻳﺎﻥ،= ﺧﻮﺩ ﺑﺎﻳﺪ ﺑﺪﻧﺒﺎ&#= 1604; ﻴﺎﻓﺘﻦ،ﺍﻳن A= 198;ﻭﺷﻬﺎی ﻤﺬﻫﺒی ﻮﺩﻳن = 5204;ﻠﻮی ﻴﻮﺻﻮﻓی ﻮﻋﻤ= 604;ی ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺩﻭ - ﺑﺮﺗ᥷= 8;ﻳن ﻮﺁﺧﺮﻳن ﺪﻳن = 5204;ﻠﻮکی ﺨﺪﺍﻭﻧﺪ،که ʌ= 12;ﺎﺣب ﺁﺧﺮﻳﻦ (ﻗﺮّه &#= 65184;ﺪﻳﺪ ﺷﻬﻮﺩﻯ) ﮐﻪ ﺗﺠ= ﻠی ﺨﺪا ﺭﺍ ﺑﺎﺭﻣ&#= 65232;ﺎن ﺒﺮﺍی ﻤﺎ ﺁﻭﺭ&#= 65193;ﻩ، ﻣﺤﻤﺪ ﺻﺎﺣب ﺒ&#= 65198;ﺗﺮﻳن ﻘﺮّه ﺸﻬﻮﺩی A= 240;ﺎﺋﻢ ﻧﻮع ﺒﺸﺮی ﺪﺭ &#= 65251;ﺮﺣﻠﻪ ﺷﺸم ﺒﻮﺩه اﺳA= 174;. ﻫﻤﺎن گونه که مسیح ﻘﺒل اﺯﺑ= ;ﻌثت ﻣﺤﻤﺪ، ﻣﻘﺎم = 5170;ﺮﺗﺮین ﻮﻗﺮّه ﺸﻬﻮﺩ= 40; ﺰﻣﺎن ﺨﻮﺩﺭﺍ ﺩﺭﺍﺧ&#= 65176;ﻴﺎﺭﺩﺍﺷﺖ. که همان ﺸﻬﻮﺩ= ; ﭘﻨﺠﻢ (ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ)= ﺩﺭﻣﺠﻤﻮعه ﺴﻤﺒﻮﻟﻬﺎی ﺸ= 5260;ﻮﺩی ولایت سلوکی = 5252;ﺤﻤﺪ ﺍﺳﺖ. ﻭﻫﺮﭘﻴﺎ&= #65251;ﺒﺮ ﺑﺰﺭﮒ ﺍﻭﻟﻮ ﺍ&= #65247;ﻌﺰم ﺼﺎﺣب ﻘﺮّه ﺠA= 194;ﻳﺪ ﻭﮐﺎﺷف ﻤﻘﺎم = 5208;ﻬﻮﺩی ﺒﺮﺗﺮ ﺑﻮﺩﻩ،= 5165;ﻳﻨﮕﻮنه عزم ﺮﺍﺳﺦ ﺩﺍA= 207;ﺘﻨﺪ که ﺒﮑﺸف ﻘﺮّ = 7; ﺒﺮﺗﺮﺭﺳﻴﺪﻧ= ﺪ. ﺗﺎﺑﻌﺪﻫﺎ ﻗﺎ&#= 65163;ﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎن &#= 65170;ﺎﻫﻤّت ﻮﺍﻟﺎی ﺨﻮﺩ، = 5169;ﮑشف ﻘﺮّﻩ ﺑﺮﺗﺮ، = 5267;ﺎ ﺑﺸﻬﻮﺩ ﻓﻮق عرش ﺮﺣﻤﺎن ﺮʌ= 03;ﻴﺪه ﺒﺎﺷﺪ ﻭﭘﻴﺮﻭ&#= 65165;ن او ﻧﻴﺰ ﺑﺪﻧﺒ= 5166;ﻟﺶ،ﻭﺑﺎﺗﻘﻠ= ;ﻴﺪ ﺍﺯﺩﻳن ﻴﺎ ﺭﻭ&#= 1588; ﺴﻠﻮکی ﺨﺎص اʌ= 61;، ﺑﻬﻤﺮاه ﺴﻤﺒA= 262;ﻟﻬﺎﻯﺷﻬﻮﺩی ﻮ ﺍﺣﻮﺍل ﻤﺮﺑ&#= 65262;ﻃﻪ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﻤﻘﺎ = 5; ﺒﺮﺗﺮ ﻓﻮق ﺒﺸﺮی ﺒﺮ= 5203;ﻨﺪ. ﻣﻘﺎمی که ﺤﺘ®= 0; محمد ﺁﺭﺯﻭی ﺪﻳﺪﺍ= 5197; آﻧﺮﺍ ﺩﺍﺷﺖ. ﻫ&= #65198;ﺩﻳن ﺠﺪﻳﺪ بعد ﺍﺯA= 251;ﺤﻤﺪ،ﭼﻮن ﺪﻳن ﺒﻬﺎﺋی ﻮ= 5231;ﻴﺮﻩ، ﺍﮔﺮﭼﻨﻴن ﺸﻬ= 5262;ﺩی ﺒه ﺴﺎﻟﻜان ﺨA= 262;ﺩ ﺑﺮﺳﺎﻧﻨﺪ ﺣﻘ&#= 65166;ﻧﻴت ﺪﺍﺷته ﻮﺩﺭﺳ= 78; اﺳت ﻮ ﺍﻟّﺎ ﺑ= 5256;ﻈﺮﻣﻦ،ﺑﻬاء الله ﻳﮑی ﺎﺯᤨ= 0;ﺎﻣﻠﺎن ﻧﻤﺤﻤﺪی زمان حیات او بوده است ﭼﻮن ﺪﻳﮕʋ= 98;ﺍﻭﻟﻴای سیصد و سیزده گانه و همیشه زنذه ﺨﺪﺍ ﺑﻮʋ= 93;ﻩ که ﺒﺎ ﺭﻭش ﻤﺤ= 5252;ﺪ ﺑﺨﺪﺍ ﺩﺭﺷﻬﻮ&#= 65193; ﻗﺎئم برﺳند. ᥾= 2;در ولایت برتر ا= 586; ولایت محمد بودن ﺑﺎﻳﺪ ﻣʋ= 76;ﻮﺳﻠﺎن ﺮﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻴﺰب= نور رﺣﻤﺎﻥ و عرش ربِّ برتر از رحمان ﺑﺮﺳﺎﻧ= ;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>سه - اﺩﻳﺎ&= #1606; ﺮﺳﻤﻰ، که همه تین ادیان ﺤق &= #65262;ﻏﻴﺮﺣق ﺮﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ. ﻭﺑﺴﻠﻮک الهی اﻋﺘﻘﺎﺩی ﻨﺪA= 165;ﺭﻧﺪ ﻭﻳﺎ ﺣتی ﺒﺎﻭ= 5197;ی ﺒﭽﻨﻴن ﺴﻠﻮﻛ= 740; ﺮﺍ ﻧﺪﺍﺭﻧﺪ. ﻣ= ﻠّﺎﻫﺎی تماﻣی اﺩﻳﺎﻥ= ;، که هرﮔﺰﺧﻮﺩ ʌ= 03;ﻠﻮک الهی ﻮﺷﻬﻮﺩی= ; ﺮﺍ ﻧﺪﺍﺭﻧﺪ ﺑﻨﺎ&#= 65187;ﻖ ﺧﻮﺩﺭﺍ ﺧﻠﻴف= 607; گان ﻮﺟﺎﻧﺸﻴ = 6;ان ﻧﺨﺪﺍﻭﻧﺪ ﻭﭘ&#= 65268;ﺎﻣﺒﺮﺍن ﺪﺍﻧﺴته که ﭽʌ= 56;ﻴن ﺤﻘﺎﻧﻴّتی ﺮʋ= 65; ﻧﺪﺍﺭﻧﺪ. ﺑﻠکه ﻔﻘﻄ ﺠﺎ= 607; ﻄﻠبان ﻮﻋﻮﺍ = 5; ﻔﺮﻳﺒﺎن هستند که ﺒﺤﮑ= ﻮﻣت ﺴﻴﺎﺳی ﻮﻟﻰﺑ= 5198;ﻧگ ﻤﺬﻫﺒی ﺮﺳﻴﺪ= 607; اﻧﺪ. ﺩﺭﺣﺎﻟﻴ&#= 1705;ه آﻧﻬﺎ ﺑﺪﺗﺮی= 06; ﺪﺷﻤﻨﺎن ﺨﺪﺍ ﻭﺻﺎﺣﺒﺎ&#= 1606; ﺪﺍﻍ ﺗﺮﻳن ﺠﻬ&#= 65256;ﻤﻬﺎی اﻟﻬی ﺨﻮﺍﻫﻨA= 194; ﺑﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﭼﻬﺎﺭ- ﺍﺩ= ;ﻳﺎن اﻧﺴﺎﻧﻰ،ﻭﻣ = 6; ﺪﺭﺁﻭﺭﺩی اﻓﺮﺍﺩ ﻣﺘﻔﮑ= 5198;،که ﻔﺮﺳﺘﺎﺩه ﺨﺪ= 5165; ﻧﻴﺴﺘﻨﺪ. ﻭﻟﻰ = ﺑﺮﺣﺴب عقاﻳﺪ ﺧﻮﺩ، ʋ= 65;ﺩﻳﺎن ﻔﻠﺴﻔی ﻮﺍﻧﺴ= 5166;ﻧﻰ، ﺗﺮﺗب ﺪﺍﺩه اA= 255;ﺪ،ﺩﻳﺎنتی ﻮﺿﻌﻰ ﺑﻴﺸﺘﺮ &= #65255;ﻴﺴﺘﻨﺪ. که علنا ﺍﻳﻨﻬ= ;ﺎ، ﻗﺼﺪ ﺣﮑﻮﻣت ﻨ&#= 65252;ﻮﺩن ﻔﮑﺮی ﺒﺮﮔﺮﻭ= 607;ی اﺯﻣﺮﺩﻡ ﺭﺍﺩ= 5165;ﺭﻧﺪ. ﻭﺑﺤث ﺴﻠﻮک اA= 247;ﻬﻰ،ﻭ ﺭﺳﻴﺪن ﺒﺸﻬﻮ= 583; ﺳﻤﺒﻮﻟﻬﺎی اA= 247;ﻬی ﺪﺭﺑﺎﺭه آﻧﻬA= 166; ﻣﻄﺮﺡ و شایسته ﻧﻴﺴﺖ= . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﭘﻨج - ﻮ ﺑᥴ= 6;ﻟﺎﺧﺮه اﺩﻳﺎن ﺤﺰبی ʌ= 62;ﮔﺮﻭﻫی ﻮﺍﺟﺘﻤﺎﻋﻰ،= 05;ه ﺒﺎﺯﻫمان ﻤﮑʋ= 66;ﺗﺐ ﻓﻠﺴﻔی غیر ﺳʋ= 66;ﻟکان ﻮ ﻏﻴﺮ ﮐﺎﻣﻠﺎ&= #1606; اﻟﻬﻰ ﻣﻴﺒﺎﺷ= 5256;ﺪ. که ﻨﻴّت ﺘﺮﺑʌ= 68;ت اﺟﺘﻤﺎﻋی ﺮﺍ = 5165;ﺑﺪﺍع کرﺩﻩ، ﻭﻧﺪﺍʌ= 55;سته مانع ﺒﺮﺍی ﺤ᥼= 0;ﻴﻘت یابی اﻟﻬﻰ ﺧ᥾= 2;ﺩ ﻭ ﭘﻴﺮﻭﺍن گرA= 193;ﻳﺪﻩ ﺍﻧﺪ. ﻭﺧﻮﺩﺭﺍ = ﮐﺎﻣل ﻮﺗﺰﮐیه ﻨﻤﻮA= 193;ﻩ میدانند وﻣﻴ&#= 65192;ﻮﺍﻫﻨﺪ ﺩﻳﮕﺮﺍن ﺮﺍ ﮐ&#= 65166;ﻣل ﻮﺑﺎ ﺗﺮﺑﻴﺖ ﺍ&= #65267;ﺪﺁﻝ خود ﺑﮑﻨﻨﺪ. ﺩ= 5267;ﺎنت ﻔﻠﺎﺳﻔﻪ،ﺩﺭA= 261;ﺍقع همان ﻤﮑﺎﺗب ᥾= 2;ﻋﻘﺎﻳﺪ ﺷﺨﺼی اﺳﺖ. ﻭﻣ&#= 65166;ﻧﻨﺪﺩﻳﮕﺮﻣʋ= 96;ﺍﻫب ﻮ ﺍﺩﻳﺎن ﻨﺎﺣ&#= 1602; ﻮﻏﻴﺮﺍﻟﻬی ﻮ= 5231;ﻴﺮﺳﻠﻮﮐی هستند ﺣﺘﻰ ﺍᤨ= 4;ﺮ ﺑﻘﺼﺪ ﺍثبات ʌ= 62;ﺟﻮﺩ ﺧﺪﺍ ﻭﺣﻘﺎﻧﻴ&#= 1617;ﺖ ﺍﺩﻳﺎم ﻮﻣﺬﺍ= 5259;ب ﺪﻳﮕﺮ ﭘﺮﺩﺍﺧ&#= 1578;ه ﺒﺎﺷﻨﺪ. ﺳﻠﻮﮐ&= #1740; ﺒﻮﺩن اﺩﻳﺎن A= 188;ﻘّﻪ، ﻭﺩﺳﺘﻮﺭﺍت ﺪ= 5267;نی ﻮﺍﺣﮑﺎم ﺴﻠﻮ= 4400;ی ﺼﺎﺩﺭه ﺁﻧﻬﺎ= 548; ﺑﺎﺯ ﻣﺎنع اﺯA= 153;ن ﻨﻴﺴﺖ،که ﺎﻧʋ= 70;ﻴﺎ ﻭﺍﻭﻟﻴﺎی ﺰﻣ= 5166;ﻥ، ﺍﺣﮑﺎﻡ ﻭﻧﻈﺮ&#= 65267;ﺎتی ﺪﻧﻴﻮی ﻮ ﻣﺎﺩ&#= 65263; ﺑﺪﻫﻨﺪ. ﺍﻳن ا&#= 65187;ﮑﺎم غیرﺳﻠﻮﮐی اﺎ= ;ﻧﺒﻴﺎ ﻭﺍﻣﺎﻣﺎن ﻮﺍ= 5261;ﻟﻴﺎ،ﻣﻨﺎﺳب ﺴﻄح عقل ﺠﻤﻌʌ= 64; ﺯﻣﺎن ﺨﻮﺩ ﻣﻴﺒﺎﺷﺪ. = که ﺒﺎ ﺍﻣﮑﺎﻧﺎت &#= 65175;ﻌﻠﻤی ﻮﻓﺮﻫﻨﮕی ﺮﻭ= 5199;ﻣﻄﺎﺑﻘﺖ ﺩﺍﺭﺩ. ﻭﻟﻰﺍﺟ&= #65198;ﺍی اﻳن گونه ﺪﺳﺘ= ;ﻮﺭﺍت اﺟﺘﻤﺎﻋﻰ،ﭼʌ= 62;ن اﺣﮑﺎم ﺴﻠﻮﮐ= 40; ﻮﺍﺟب است ﻮﻧﻪ ﺑﺎ ﻣ= 5198;ﻭﺭ ﺯﻣﺎﻥ، ﻗﺎﺑل = 5176;ﻐﻴﻴﺮﻣﻴﺒﺎ᥸= 7;ﻨﺪ. ﺍﮔﺮﭘﻴﺎﻣﺒﺮ= 740; ﺪﺳﺘﻮﺭﺷﺴﺘﺸ= 5262;ﻯ ﺑﻬﺪﺍﺷﺘﻰ، ﺑ= 5166;ﺑﺮگ ﺪﺭﺧت ﺴﺪﺭ ﺑﺪ&#= 65259;ﺪ،ﻭﺑﮕﻮﻳﺪ که اﻳن ﻨﺸﺴﺘʌ= 08;ﻮ ثوﺍب ﺪﺍﺭﺩ ﺑA= 194;ﻳﻦ ﻣﻌﻨی ﻨﻴﺴﺖ،= 05;ه ﺒﻌﺪﻫﺎ ﺑﺎ ﭘﻴ&= #65194;ﺍﻳش ﺼﺎﺑﻮن ﻮﺷﺎﻣ= 4345;ﻮ ﻟﻐﻮ شدنی ﻨﺒʋ= 66;ﺷﺪ. ﭘس ﺍﺣﮑﺎم أﻧA= 170;ﻴﺎی ﺒﺰﺭﮒ، نه ﻔﻘA= 220; ﺪﺭﻣﻮﺭﺩ ﺍﺣﮑ&#= 65166;م غیر ﺳﻠﻮﮐﻰ،᥾= 1;ﻣﻨﺎﺳب ﺰﻣﺎﻥ ﺑﺎﻫم ﻨ&#= 65268;ﺰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﺘﻔﺎﻭت هستند ﺑﻠکه هم ﻤﻘﺎم ﺸﻬﻮA= 193;ی ﻤﺘﻔﺎﻭت ﺪﺍﺭ= 5255;ﺪ. ﺯﻳﺮﺍ (ﻗﺮّه ﺠ&#= 65194;ﻳﺪ) ﻭﺑﺮﺗﺮی اﺭﺍA= 163;ﻪ ﺩﺍﺩه اﻧﺪ. ﻟﺬ&#= 65165; ﺭﻭش ﺴﻠﻮﮐﻰ،A= 261;ﻳﺎ ﺩﻳن ﻮ ﺁﺋﻴﻦ،= 5261;ﺳﻤﺒﻮﻟﻬﺎی ﺸﻬﻮﺩی ﺨﻮﺩ ﺑ&#= 65166;ﻫم ﻔﺮق ﻤﻰ ﮐﻨﻨﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ثالثا - ﺍ= 5255;ﺒﻴﺎ ﻧﻴﺰﺑﻴن ﺨﻮﺩ &#= 65169;ﺎﻫﻢ،ﺑﺮﺣﺴب ﺴﻄح عقل ﺠﻤﻌ®= 0; ﺰﻣﺎﻥ، ﺩﺭ ﺑﻴﺎن ﻤﻄﺎ&#= 65247;ب عقلی ﻮﻧﻮ ﺁﻭʋ= 97;ﻳﻬﺎی اﻟﻬﺎﻣی ﺨﻮﺩ= 48;ﺑﺎﻫم ﺘﻔﺎﻭت ﺪﺍﺷﺘ= 5258;، ﻭﺑﺮﺣﺴﺐ ﻧﻴﺎ&#= 65199;ﺯﻣﺎن ﺒﺎﻫم ﻔﺮق ﻤﻴ= 4401;ﻨﻨﺪ. ﺑﺎﺍﻳن سه مور= ;د ﺗﻔﺎﻭﺕ،ﺩﺭ ﺍ= 5211;ل کلّی ﺘﮑﺎﻣﻞ ʋ= 65;ﻟﻬی ﻴﮑﺴﺎﻧﻨﺪ. ﻭﻓ&= #65240;ﻄ ﺮﻭﺷﻬﺎی ﺁﻧﻬ= 5166; ﺍﺯﻟﺤﺎﻇ ﺴﺒک &#= 65204;ﻠﻮﻙ،ﻭ ﺳﻤﺒﻮﻟﻬﺎی ﺸ= 5260;ﻮﺩﻯ، ﻭ ﺩﺭﺩﺭجه ﺘﺰ= 4400;یه ﻨﻔس ﻳﺎ ﺩﺭ ﺗﺤ&= #65248;یه ﻮﺗﺠﻠﻴﻪ، ﻧﺴ= 5170;ﺘﺎ ﺑﻬم ﻨﺰﺩﻳک هستند . ﻭﻟﻰﺭʌ= 61;ش اﺟﺮﺍﺋﻰ،ﻭﺍʋ= 87;ﮑﺎﻡ ﺣﻠﺎل ﻮﺣﺮﺍﻣ= 5264;،که ﺒﺮﺍی ﺴﺎﻟﮑﺎ= 5253; ﺿﺮﻭﺭی اﺳﺖ، A= 169;ﺮﺣﺴب سطح ﻋﻘل جمعی = ﻘﻮم ﻤﺮﺑﻮﻃﻪ، ﻭﺯ= 5251;ﺎن ﻮﻣﮑﺎن ﻧﻮﺩﻳ= 4405;ﺮ ﺷﺮﺍﻳﻄ ﺎﻳن ﻘ&#= 65262;ﻡ،ﻓﺮق ﻤﻴﻨﻤﺎﻳﺪ. حک= 608;متها ﻮ هدف ﺭﻫﺒﺮﺍ= 06; ﻤﺬﻫﺒﻰ، ﺳﺮﺍﺳﺮ ﺍﺩﺍﻋ&#= 65166;ی ﺒﺎﻃلی هستند.= ﺯﻳﺮﺍ ﺣﮑﻮﻣت ﻴک أﻣA= 198; ﻗﺮﺍﺭﺩﺍﺩ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ،ﻭ ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺧ&= #65262;ﺍﺳت ﻬﺗﺎﻳﻴﺪ ﺍﮐث= 585;ﻳّت ﺒﺎﺷﺪ . ومانع A= 153;ن ﻨﻴﺴﺖ، که اﮐ= 9;رﻳﺘﻰ ﺣﮑﻮﻣت ﺴﻴﺎﺳ= 740; ﻴک ﭙﻴﺎﻣﺒﺮ،A= 261;ﻳﺎ ﻭﻟیّ اﻟﻬﻰ، ʌ= 61;ﻳﺎﺣتی ﺤﮑﻮﻣت هر ﻣﻠ= 17;ﺎی غیرﺍﻟﻬی ﺮﺍ Ÿ= 1;ﺎلب ﺒﺎﺷﻨﺪ. ﺍﻣﺎ این ﺤﮑﻮﻣﺖ، ʋ= 65;ﻟﺒﺘﻪ ﺭﺑﻄی ﺒهدف ﺨʋ= 94;ﺍ ﻧﺪﺍﺭﺩ. ﺑﺮﭘﺎ&= #65163;ﻰ (ﺣﮑﻮﻣت اﻟﻬی = 5194;ﺭﺟﺎمعه های ﺮﻭﺣﺎﻧﻰ) = 5261;ﺑﺮﺍی ﻤﺠﻤﻮﻋﻪ ﺍی ا= 5199;ﭘﻴﺮﻭﺍن ﻴک طﺮﻳﻘت ﺼﺎA= 193;ق اﺳﺖ. ﻭﺣﮑﻮﻣﺘ&#= 65260;ﺎی غیر ﺍﻟﻬﻰ،ﺣ᥵= 6;ی اﮔﺮ ﺍﺯ ﻣﺪﻋﻴ&#= 65166;ن اﺩﻳﺎن ﺮﺳﻤی A= 170;ﺎﺷﻨﺪ، ﺩﺭﺑﺮﺩ ﺩﻭﺭ ﺑ&= #65198;ﺍی ﻨﻔی ﺨﻮﺩ،ﻭ ﺯ= 5261;ﺍﻝ (ﻓﺼل ﻨﻮﻋﻰ) ﮔﺮ= ﻭﻩ قوم ﺧﻮﻳش ﻤﻴʄ= 01;ﻮﺷﻨﺪ ﺣﺘی ﭙﻴﺮﻭﺯﻳ= 5260;ﺎی ﺴﻴﺎﺳی ﻮﻣﻮﻗ= 578; ﺁﻧﻬﺎ،ﺩﻟﻴل A= 188;ﺘﻤﻴت ﺴﻘﻮﻃ آﻳﻨﺪﻩ &#= 65153;ﻧﻬﺎ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﺑ= ﺪﺳت ﺨﻮﺩ،ﺗﺼقیه ᥾= 2;ﮐﺸﺘﺎﺭﺑﻌﺪی ﻤﻴﮕﺮﺩﻧﺪ. ﻭﻳ&= #65166; ﺑﺎ ﮔﻨﺎﻫﺎﻥ ﺳ&= #65248;ﻮﮐی ﺨﻮﺩ، ﮐﺎﺭﻣﺎ= 5203;ﺎﺯی ﺪﺭﺟﻬﻨﻢ،ﻭﻗA= 260;ﻘﺮﺍی ﻔﺼل ﻮﻧﻮع ﺨﻮ= 5193; ﺭﺍ ﺗﺄﻣﻴن ﻨﻤ&#= 65166;ﻳﻨﺪ. ﻭ ﺑﺎﺻﻄﻠﺎح ﺴ&#= 65262;ﺧت ﺠﻬﻨم ﺨﻮﺩﺭﺍ &#= 65169;ﺪﺳت ﺨﻮﺩ ﻓﺮﺍﻫم ﻤ&#= 65268;ﻨﻤﺎﻳﻨﺪ. ﻭﺷﺎﻳﺴنه این= ; ﻘﻬﻘﺮﺍ در تولدی حقی= 585; تر ﻧﻴﺰﻫﺴﺘﻨA= 194;. ﺍﮔﺮﺗﺄﺳﻴس ﺤ= 4401;ﻮﻣت ﺪﻳنی ﻠﺎﺯﻡ ﺑ= 5262;ﺩ، ﺑﺎﻳﺪ ﭘﻴش اﺯ= 4344;ﻴﺪﺍﻳش اﺩﻳﺎﻧﻬﻢ ﺍﻳ= 5256;ﮕﻮنه ﺤﮑﻮﻣﺘﻬﺎ ﺑﻮ&#= 65193;ه ﺒﺎﺷﻨﺪ. ﻭﮔﺮچ&#= 1607; ﺪﺭ ﺣﮑﻮﻣﺘﻬﺎ&#= 65263; ﻗﺪﻳﻢ، ﺗﻨﻈﻴ= 5250; ﻭ ﺳﺎﺯﻣﺎﻥ ﭘﻴ&= #64381;ﻴﺪه اﻣﺮﻭﺯین ﻨﺒʌ= 62;ﺩﻩ،ﻭﻟی ﺒﻨﺤﻮی ﺘﺤت ﻘ= 5194;ﺭت ﺸﺨﺼی ﺰﻭﺭﻣﻨ= 5194;ﺗﺮ ﺩﺭ ﺗﺤﻤﻴﻞﻧﻈ&#= 65198;ﻳﺎﺕ ﻭﻳﺎﻋﺎﻗﻠﺘﺮ &#= 65169;ﺮﺍی ﺤلّ ﻤﺸﮑﻠﺎت A= 240;ﺒﻴﻠﻪ، ﻭﻳﺎ ﻋﺎﻟﻤﺘﺮ &= #65193;ﺭﻃب ّ ﻮﺳﺤﺮﻭﻋﻠﻮ= 605; ﺪﻳﮕﺮ، ﻭﻟﻮ ﺑ&#= 65194;ﺍﺋﻰ ، ﻭﺟﻮﺩﺩﺍﺷﺘ= 5258;،که هنوزﻫﻤین ﺸﺮ= ﺍﻳط ﺪﺭﻗﺒﺎﻳل ﻮﺣ= 5208;ی ﻮ ﻋﺸﺎﻳﺮ ﺑﺪﻭ&= #1740; ﺼﺤﺮﺍ ﺩﻳﺪه ﻤ&#= 65268;ﺸﻮﺩ. ﻫﻤﻴن اﻣﺮﻭﺯ = 5193;ﺭﺗﻤﺪن ﻮﺳﻴﻊ،ﻭ ﺗﮑﻨ= 5268;ک ﻤﺎ ﺍﮔﺮ ﮐﺴی ﭙ&= #65268;ﺪﺍ ﺷﻮﺩ،که ﻤﺸکل= ;ات اﺟﺘﻤﺎﻋﻰ، ﻭA= 267;ﺎ ﺑی ﻨﻈﻤﻴﻬﺎﻯ &#= 65183;ﺎمعه رﺍ ﺳﺮ ﻭﺳﺎﻣﺎ&#= 1606; ﺒﺪﻫﺪ، ﻓﻮﺭﺍ &#= 65261;ﺑﺎﻃﻴب ﺨﺎﻃﺮ،ﺭﻳﺎﺳ= 78; ﻮﺯﻋﺎﻣت ﻘﻮم ﺨﻮﺩﺭﺍ ﺑ&#= 65194;ﺳت ﻤﻴﺂﻭﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﺒﺮﺍی ﺘﺎﺳﻴس = 5188;ﮑﻮﻣﺘﻬﺎ،ﭘﻴ= ;ﺪﺍﻳش دیانتی ﻠﺎﺯم = ﻨﻴﺴت ﻮﻟی ﺒﺮﺍی ﺴﻠ= 5262;ک اﺭﺍﺩﻯ ﻭﺗﮑﺎ= 5251;ل ﺮﻭﺣﻰ، ﻭﻣﻘﺎ= 5249; ﻓﺼﻮل ﻨﻮﻋی ﺒ= 5208;ﺮﻯ، ﻧﻴﺎﺯ ﺑﺪﻳن ﻮ&#= 64344;ﻴﺎﻣﺒﺮ،ﻭﺍ᥶= 7;ﮑﺎم ﺴﻠﻮﻙ ﺍﻟﻬی هست ﻳک ﺠﺎمعه= ﻤﻨﻈم ﺘﺮ،ﺑﻬﺘﺮﻣﻴA= 176;ﻮﺍﻧﺪ ﺧﺪﻣت ﺒﺴﻠﻮک = 575;ﻟﻬی ﺒﮑﻨﺪ. ﻭ ﻧﺴﻞ ﻫ= ;ﺎی ﺠﺪﻳﺪﻯ ﺭﺍ، ﺑ&#= 65198;ﺍی ﺴﻄح عقل ﺠﻤﻌ®= 0; ﺮﺍ ﻳﺠﺎمعه ﺒﻨﻤʋ= 66;ﻳﺪ. ﻭﺳﻤﺒﻮﻟﻬﺎی = 5208;ﻬﻮﺩﻯ، ﻭﺣﮑﻤﺘﻬﺎی ع= 85;ﻓﺎنی ﻮﻓﻠﺴفی ﻮﺍﺑA= 204;ته ﺒﺴﻠﻮک اﻟﻬﻰ= 48; ﻫمه ﺪﺭﻳک ﺠﺎمعه ʌ= 52;ﻨﻈﻢ ﺑﻨﺴﻠﻬﺎی ﺒﻌ= 5194;ی ﻤﻴﺮﺳﺪ. ﻓﺮﺯﻧ&= #65194;ﺍن ﺪﺭﻓﺼل ﻨﻮﻋی = 5170;ﺸﺮی ﺨﻮﺩ ﺍﺯﺟﺎﺋی &#= 65208;ﺮﻭع ﻤﻴﮑﻨﻨﺪ،ﮐﻪ = 4344;ﺪﺭﺍن ﺨﺘﻤم کرﺩه ا᥽= 5;ﺪ ﻭﺭﺍه ﺒﺮﺍی کارﻣﺎﻫﺎ ﻭﺑʋ= 66;ﺯﮔﺸﺘﻬﺎﻯ ﻣﺠﺪﺩ، ﭘﺪﺭﺍ= 606; ﺮﺍ ﺩﺭﻧﺴﻠﻬﺎ&#= 1740; ﺒﻌﺪی اﻳن ﻔﺮA= 199;ﻧﺪﺍن ﺁﻣﺎﺩه ﻤﻴﮕﺮ= 5193;ﺩ. ﭘس ﺪﻳن ﺪﺭﺧﺪ= 5251;ت ﺠﺎﻣﻌﻪ ﻧﻴﺴﺖ&#= 1548; ﺑﻠکه ﺠﺎﻣﻌﻪ= 48;ﻭﻫﺮچه که دﺭﻃﺒﻴﻌت ʌ= 62;ﻫﺴﺘی ﭙﻴﺪﺍ ﺷﺪﻩ،ﺩ= 5197;ﺧﺪﻣت (ﺪﻳﻦ سلوکی) اʌ= 03;ﺖ. ولی نه برای حکومت دینی ﺒ&#= 65198;ﺍی هر ﺪﻳن ﺮﺳﻤﻰ. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﺍﺑطه ﺤﮑﻮﻣت ﺒﺎﻣﺮ= 5193;ﻡ، ﻳﺎ ﺭﺍﺑطه ﺤﺎ= 4400;م ﻮ ﻣﺤﮑﻮﻡ،ﻳک = 571;ﻣﺮی طبیعی ﻮ ﺩﺭ ﺣʌ= 68;ﻮﺍﻧﺎت ﻨﻴﺰ ﺩﻳﺪه ﻤﻴ&#= 65208;ﻮﺩ. ﻭﺭﺷﺪی ﻄﺒﻴﻌ= 740; چون گیاه ﺪﺍﺭ= ﺩ. ﺍﺑﺘﺪﺍ ﺷﺨﺼی اﺯﺑﻴن گرﻭﻫ᥾= 4;،ﺭﻫﺒﺮی ﻮﺳﻴﺎﺳﺘﮕﺮی = 5169;ﺪﺳت ﻤﻴﮕﻴﺮﺩ. ﺑﻌﺪ رهبری ﮔﺮﻭه ﺮ= ;ﺷﺪ ﮐﺮﺩﻩ ﺍﻓﺮﺍﺩ &= #65169;ﻴﺸﺘﺮی ﺮﺍ ﺩﺭﺧﻮﺩﺟم= 593; ﺁﻭﺭی ﻤﻴﮑﻨﺪ= 548; ﺗﺎ ﺳﻠطه ﺠﻮﺋ= 740; ﻮ ﺍﺷﻐﺎﻟﮕﺮﻯ &= #65191;ﻮﺩ ﺭﺍﻭسعت ﺒﻴﺸʋ= 76;ﺮ ﺑﺪﻫﺪ. ﺗﺎ ﺑﻤﺮ= ﺣله اﺳﺘﻌﻤﺎﺭﮔﺮ= 40; ﻮﺍﻣﭙﺮﻳﺎﻟﻴ= ;ﺴم ﻮﺍﻣﭙﺮﺍﺗﻮﺭ= 5263; ﺳﺎﺯی ﺒﺎﻟﺎ ﻣ&#= 65268;ﺮﻭﺩ. ﺩﺭﺍﻳن ﺮﻫﺒﺮ= 5263; ﻳﺎﺑﻰ، ﻋﻠﺎﻭ= 607; ﺒﺮﻗﺪﺭت ﺒﺎﺯ= 5261; ﻭﻧﻘش ﺘﺮﻭﺭ، = 5169;ﺮﺗﺮﻯ ﻋﻘﻠﻰ، ﻭﻗﺪﺭ= 578; ﻤﺸﮑل گشائی ﻴ= ;ک ﻘﻮم کوﭼک ﻤؤث= ;ّر ﺍﺳت ﻘﺪﺭت ﻮﻋ= 5240;ل ﺪﺭﺳﺎﺯﻣﺎﻥﺩ= 5165;ﺩن ﺨﻮب ﻨﻈﺎمی ﻮA= 227;ﻠﻤی ﻮ ﺳﻴﺎﺳﻰ، ﻣﻘ&#= 65194;ﻣﺎت ﺤﮑﻮﻣت کشوﺭی= ; ﻮﻣﻠّی ﺮﺍﻓﺮﺍﻫم ﻤﻰ &#= 64400;ﻨﺪ. ﻭ ﺑﺎﻟﺎﺧﺮه ﺒ&#= 65166;ﻋﻘل ﺠﻬﺎن ﺨﻮﺍﺭﻯ= 548;ﻧﻔس ﺁﻟﻮﺩه ﺁﻧﻬﺎ= 548; ﺑﺼﻮﺭت ﺪﻳﭙﻠ= 5262;ﻣﺎﺳی ﺪﺭ ﺻﺒﺮ ﺳﻴﺎﺳ&= #65264;،ﻭﻳﺎ ﺩﺭ ﻟﺸﮑﺮﮐﺸی &#= 65256;ﻈﺎﻣﻰ،ﻭﺩﻳᤨ= 5;ﺮ ﭘﻮﻟﺘﻴﮑﻬﺎی = 5252;ﺨﺘﻠﻒ،ﺣﮑﻮﻣ= ;ت هرﭼﻪ ﻭﺳﻴﻌﺘA= 198; ﺟﻬﺎنی اﻳﺠﺎʋ= 93; ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻣﺎﺣﮑﻮﻣت ﻮ= 5165;ﺣﺪﻯ،ﻣثلا ﺩﺭﺳﺎﺯﻣﺎن ﻤ= 5248;ﻞ، ﻗﺎﺩﺭ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ، ﺣﮑﻮﻣت = 5153;ﺭﺯﻭﺋی همه ﺴﺮﺍن ﻮﻣʋ= 98;ﺩم ﺠﻬﺎن ﺮﺍ ﺗﺄﻣ&#= 65268;ن کند. ﺯﻳﺮﺍ ﺩﺭ= 5227;ﻤل ﻴک کشوﺭ ﻣﻌﻴʌ= 54;، ﻭﻗﺪﺭت ﻮﺣﮑﻮ= 5251;ت ﻨﻴﺮﻭﻣﻨﺪ ﺁﻥ &= #65165;ﺳﺖ که ﺒﺎ ﺍﺷﻐﺎﻝ &#= 64404;ﺮﻯ،ﻫﺮچه ﺒﻴﺸﺘﺮﻣﻠل ﺨ= 5262;ﺩ ﺭﺍ،ﻭﻟﻮ ﺑﻨﺎ= 605; ﻮﺷﻌﺎﺭ ﺳﺎﺯﻣ&#= 65166;ن ﻤﻠﻞ،ﺑﺤﮑﻮﻣA= 176;ﻬﺎی ﺠﻬﺎﻧﻰﻣﻴﺮﺳ= 5166;ﻧﺪ. ﻫﻤﺎن ﻄﻮﺭکه A= 176;ﺰﺍﺭﻫﺎ ﺩﺭﺳﺮﺯﻣﻴﻨﻬ= 5166;ی ﭙﻬﻨﺎﻭﺭﺧﻮﺩ= 548;ﻭ ﺍﻳﺎﻟﺎت ﻤﺘﺤ= 5194;ﻩ ﺍﻣﺮﻳﮑﺎ، ﺩﺭ= 5203;ﺮ ﺯﻣﻴن ﭙﻨﺠﺎه = 5262;ﺩﻭ ﮐﺸﻮﺭ ﻭﺍﻳﺎﻟ&#= 1578; ﻮﺳﻴﻊ،ﻭﺣﺪت A= 192;ﻮﺩ ﺭﺍﻓﺮﺍﻫم کرʋ= 93;ﻧﺪ. که ﻤﺒﺪﺃ ﮐﺎﺭ &#= 65165;ﻳن ﻮﺣﺪﺕ، ﻫﻤﻴش= 07; ﺰﻭﺭ ﻳﻜﻄﺮف ﺒﻮﺩﻩ= 548; ﻭﻇﺎﻫﺮی ﺪﺍﻭ= 5219;ﻠﺒﺎنه ﺪﺭ ﺭﻓﺮﺍﻧﺪﻭ&#= 1605; ﻀﻌﻴﻔﺘﺮاﻥ ﺗ= 5156;ﻳﻴﺪ ﮐﺮﺩه اﻧﺪ. ﭘﺪ&#= 65197; ﺷﺎﻫی ﻮﻣﺎﺩﺭ= 5207;ﺎﻫﻰ،ﻭﺑﻌﺪﻫ= ;ﺎ ﺑﺎﭘﻴﺪﺍﻳش ﭙ= 5268;ﺎﻣﺒﺮﺷﺎﻫﻰ، ﭼﻮن ﺤﮑﻮﻣﺘﻬ= 5166;ﻯ ﺑﺎﺳﺘﺎﻧی ﭙﻴ= 5208;ﺪﺍﺩﻳﺎن ﻮﮐﻴﺎﻧﻴﺎن اA= 267;ﺮﺍﻥ، ﻭﻳﺎ ﺣﮑﻮﻣﺘﻬ&#= 65166;ی اﻭﻟیه ﺮُم ﻮ ʌ= 67;ﻮﻧﺎن ﻮ ﭼﻴﻦ ﻭﻫﻨﺪ، &= #65251;ﺎﻧﻨﺪ ﻗﺒﺎﻳل ﻮﺣﺸ ی &#= 65236;ﻌﻠی ﺪﺭ ﺍﻓﺮﻳﻘﺎ ﻭ = ﺍﺳﺘﺮﺍﻟﻴﺎ ﻭ ﺟﺰﺍﻳﺮ ﭘﺮﺍ&= #64400;ﻨﺪﻩ،ﺑﺎ ﺟﺎﺩﻭﮔﺮ ﻭﺑﺎ&#= 65211;ﻄﻠﺎح عاﻟم ﻮﻋﺎﻗﻠʋ= 76;ﺮ، ﺍﺯﺩﻳﮕﺮ ﺍﻓﺮ&#= 65165;ﺩ ﺍﺳﺖ. که ﺒﺎ ﻧﻴ&= #65198;ﻧﮕﻬﺎ ﻭﺯﻭﺭﮔﻮﺋﻴﻬ= 5166; ﻭﺧﺮﺍﻓﺎت ﻮﻓ= 5198;ﻳﺒﮑﺎﺭﻳﻬﺎ ﻭ ﺗﺒﻠﻴﻐﺎﺕ،= 5191;ﻮﺩﺭﺍ ﺑﭙﻴﺎﻣﺒﺮی ﺰ= 5193;ﻩ ﻭﺧﻮﺩ ﺭﺍ ﺷﺎﻳ&= #65204;ته ﺤﮑﻮﻣت کردن ᥽= 6;ﻤﻮﺩه اﻧﺪ. ﮐﺎﺭی که گهگاه ﺪﺭﻋﺼﻮ= ;ﺭﺑﻌﺪی ﻨﻴﺰ ﭘﻴﺪﺍ ﻣﻴ&= #65208;ﻮﺩ. ﻭﺁﺧﻮﻧﺪی ﭙﻴ= 5166;ﻣﺒﺮﮔﻮنه ﺒﺤﮑﻮﻣت ﻤﻴﺮ= 5203;ﺪ. ﺍﻳن ﺮﺍﺑطه هتب ﺤﺎﮐﻢ ﻭﻣA= 188;ﮑﻮم ﺪﺭﻳک ﺠﺎﻣﻌﻪ= 548; ﭼﻨﺎن ﻨﻴﺴت ک= 07; ﭙﻴﺪﺍﻳﺶ (ﺣﮑﻮﻣت ﺪﻳﻨﻰ) = ﺭﺍ ﻟﺎﺯﻡ ﺑﻨﻤﺎﻳ&#= 65194;، ﺑﻠﮑه ﭙﺪﺭﺷﺎ= 5259;ی ﻮﻣﺎﺩﺭﺷﺎﻫی = 705;ه ﻘﺒﻠﺎ ﻫم ﺒﻮﺩ&#= 65257;، ﺍﻣﺮی ﻄﺒﻴﻌی = 5194;ﺭیک ﻔﺎﻣﻴﻞ ﻭﻗﺒﻴ&#= 1604;ه ﻤﻴﺒﺎﺷﺪ. که خنوﺯ ﺭﻭﺍﺑﻄ A= 262;ﺳﻴﻌﺘﺮ ﻭﺍﺧﺘﻠﺎﻃ ﺠﺎ&#= 1605;ع ﺘﺮ ﻗﺒﻴله ﺒﺎ &#= 65239;ﺒﺎﻳل ﻮ ﺧﺎﻧﺪﺍﻧﻬﺎ&#= 1740; ﺪﻳﮕﺮ ﻧﺪﺍﺷت= 607; اﻧﺪ. ﻭﻟی ﺒﻌﺪ&#= 65165; ﺟﺎﺩﻭﮔﺮ ﻗﺒﻴ&#= 1604;ه ﺒﺰﺭﮒ ﺣﮑﻮﻣت= 740; ﭙﻴﺎﻣﺒﺮﺷﺎﻫ= 5264; ﭘﻴﺪﺍ ﮔﺮﺩﻳﺪ. = ﻭﺑﺎﻟﺎﺧﺮه ﺨﻴﻠی ﺰﻭﺩ هم= 07; آﻧﻬﺎ ﺩﺭ ﺩﻧﻴ&#= 65166; ﺑﺮﭼﻴﺪه ﺸﺪﻧ= 5194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﭘﻴﺪﺍﻳش ﺤﮑﻮﻣﺘﻬﺎی ﻤ= 5196;ﻫﺒی ﭽﻮﻥ ﺍﻳﺮﺍﻥ،= 5267;ک اﺳﺘثنای غیر&#= 65251;ﻮﻓﻖ، ﻭﺷﺎﻳﺪ ﺁﺧﺮی= 606; ﻨﻤﻮﻧﻪﺍﺯﻣﺎ= 5267;ش ﺒﺸﺮ،ﺑﺮﺍی ﺮA= 169;ﻄ ﺪﺍﺩن ﻤﺬﻫب ﻮ= 5187;ﮑﻮمت ﺒﺎﺷﺪ. ﺍﻣﺎﭼﻮ&= #1606; ﺤﮑﻮﻣت ﺮﺍ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﺗﺸﮑﻴل ﻤﻴﺪﻫ= 5256;ﺪ،ﻭﺍﻧﺴﺎﻧﻬ= ;ﺎ ﻧﻴﺎﺯﻣﻨﺪ ﻓﻄ&#= 65198;ی ﻮﻃﺒﻴﻌﻰ،ﺑﺴA= 248;ﻮک ﻮﺗﮑﺎﻣل ﺪﺭ ﻓ&#= 65212;ﻞ ﻧﻮﻋﻰ،ﻭ ﺩﺭ ﺗ&#= 65236;ﮑﺮ ﻭﻓﻠﺴفه هستند، ﺑﺎﺯﻧ= ﻘﺶ(ﺩﻳن ﺴﻠﻮﮐﻰ) ﺩﺭﺗﺪ&= #65169;ﻴﺮﺍﻟﻬی اﺯ ﺟﻮﺍﻣﻊ، ﻭ= 5255;ﻘﺶ (ﺍﺩﻳﺎن ﺮﺳﻤﻰ) = ﺩﺭﻓﺮﻳﺒﮑﺎﺭ= 5267;ﻬﺎی ﺁﻥ،ﻫﻤﻴشه ﺪʋ= 97;ﺟﻮﺍمع ﻮﺑﻤﻮﺍﺯﺍت ﺤ= 4401;ﻮﻣﺘﻬﺎﻯ ﺁن ﺨﻮﺍﻫﺪ ﺑﻮ&#= 65193;. ﺩﻳن ﺴﻠﻮکی ﻤA= 240;ﺎم ﺘﮑﺎﻣﻠی ﻮ ﻧﻮ&#= 65165;ﻭﺭی ﺪﺭﺳﻄح عقل جمعی ﺠﺪﻳﺪ ﺩʋ= 65;ﺭﺩ. ﻭﺍﻳن ﻨﻮﺁﻭﺭ= 5267;ﻬﺎ ﻭﺑﺮﺗﺮﻳﻬﺎی = 593;قلی کاﻣﻠﺎن اﻟﻬ᥾= 4;،ﺩﺭﺳﺮﻧﻮﺷت ﺴﻄح عقل ﺠﻤﻌʌ= 64;، ﻭ ﺳﻠﻴﻘﻪ ﻭ ﺳﻴ= ﺎﺳت ﻮ ﺟﻬﺎﻧﺪﺍﺭی &#= 65268;ک ﻘﻮﻡ، ﺗﺎثیر ʌ= 51;ﻴﮕﺬﺍﺭﺩ. ﻭﺯﻣﻴنه ﺘﺤﻮA= 247;ﺎت اﺟﺘﻤﺎﻋی ﺠﺪA= 267;ﺪ ﺭﺍ ﺩﺭﻣﺮﺩم ﻮ &= #65187;ﮑﻮﻣﺘﻬﺎ ﺑﻮﺟﻮﺩ ﻣﻴﺁﻭ&#= 65197;ﺩ. که ﺎﻳن ﺘﺤﻮﻟA= 166;ت اﮔﺮ ﺑﻮﺳﻴله A= 262; ﻧﺘﻴﺠﻪ ﺳﻠﻮﮐ&#= 65264;، ﻭﺗﮑﺎﻣل ﻮﻧﻮ= 5165;ﻭﺭﻳﻬﺎی کاﻣﻠﺎن اﻟﻬی= ; ﺒﺎﺷﺪ،ﻣثبت ﺒﻮﺩﻩ،ﻭﮐﻤک A= 170;ﻄﻮل عمر ﺍﻗﻮﺍم ﻮʋ= 87;ﮑﻮﻣﺘﻬﺎ، ﻭﺗﻌﺎﻟی ﺴﻄح عقل ﺠﻤﻌی ﻤﻴʌ= 56;ﻤﺎﻳﺪ. ﻭﺍﻟّﺎ ﺩﺭﺗﺤ= 5262;ﻟﺎت اﺟﺘﻤﺎﻋﻰ ﻭﻣ= 5166;ﺩی ﺒﺸﺮی ﺴﺮﺍﺳﺮ &#= 65239;ﻬﻘﺮﺍﺋﻰ،ﻭ᥽= 1;ﺨﺎﻟف ﻔﻄﺮت ﺘﮑﺎﻣل = 575;ﺯﻟی أﺑﺪی اﺳﺖ. ﮔﺮ= 670;ه اﻳﻦ ﺗﻤﺪﻧﻬﺎ &#= 65261;ﺳﺎﺯﻣﺎﻧﻬﺎ ﻭﺟﻮﺍﻣﻊ، ﻓﻘ= 5220; ﺪﻳﮑﻮﺭﺍﺳﻴﻮ= 606; ﺰﻳﺒﺎ ﻭﻟﺬت ﺒ&#= 65192;ش ﻨﺎﺧﻮﺩ ﺁﮔﺎه &#= 65259;ﺴﺘﻨﺪ. ﺩﺭﺑﺮﺭﺳی ﺮﻭ= 5165;ﺑﻄ ﺤﺎﮐم ﻮﻣﺤﮑﻮ= 605; ﺪﺭﺁﻏﺎﺯ ﺣﮑﻮ&#= 65251;ﺘﻬﺎ،ﻭﺣتی ﺰﻋﺎﻣت ﺪﻳﻨی = 5198;ﺟﺎﻝ ﻣﺬﻫﺒﻰ، ﭼﻨﺪ &#= 65183;ﻨبه ﻤﺨﺘﻠف اﺯ ﺍﻳ= 5256;ﺮﻭﺍبط ﻤﺪّ ﻧﻈﺮﺍﺳﺖ. &= #65267;کی ﺮﺍﺑطه اﻓﺮﺍʋ= 93; ﺑﺎ ﺣﺎﮐﻢ، ﻭﻳکی A= 198;ﺍﺑطه همان ﻤﺮﺩم ﺒᥴ= 6; ﺟﺎﺩﻭﮔﺮ ﻗﺒﻴﻠﻪ. ﺗﺎ ﺑﺮ= ﺳﺪ ﺑﭙﻴﺎﻣﺒﺮﺍن = 5220;ﺮﻳﻘﺘﻬﺎﻯ ﺳﻠﻮﮐی ﺁن ﻘﻮ= 5249;. ﻭﺑﺎﻟﺎﺧﺮه ﺮ= 5165;ﺑطه ﺤﺎﮐم این ﻘﻮʌ= 49;، ﺑﺎﺟﺎﺩﻭﮔﺮﺍ= 606; تا ﺍﻭﻟﻴﺎی ﺨA= 194;ﺍ ﺩﺭﺑﻴن ﺁﻧﻬﺎ &#= 64404;ﺎﻫی ﺮﻫﺒﺮﺍن ﺴﻴﺎ= 5203;ی ﻮﺯﻭﺭﻣﻨﺪ، ﺧ= 5262;ﺩ ﺭﺍ ﺑﺎ أﻭﻟیا= 40; ﺨﺪﺍ ﻧﺰﺩﻳک ﻤﻰ ﮐﻨ&#= 65256;ﺪ. ﻭﺩﺭ ﻧﺘﻴجه ﺤ= 4401;ﻮﻣت آﻧﻬﺎ ﺑﺎﭘﺸﺘ= 5268;ﺒﺎنی اﻟﻬی ﻤﻮﺍجه ʌ= 52;ﻴﺸﻮﺩ. ﻭ ﺳﻌﺎﺩﺕﻭ ﮐﺎ&= #65251;ﻴﺎﺑی ﻘﻮم ﻔﺮﺍﻫم ﻤ= 5268;ﮕﺮﺩﺩ. ﻭﭘﺎﺩﺷﺎه ﺤﺎ= 4400;م ﺪﺭﺗﺎﺭﻳﺦ، ﻣ= 5208;ﻬﻮﺭ ﺑﻌﺎﺩل ﻮ ﺧﻴّ= 5198; ﻭﻧﻴﮑﻮﮐﺎﺭﻣ= 5268;ﮕﺮﺩﺩ. ﻭﮔﺎﻫی ﺮﻫﺒﺮ= 5251;ﺮﺩم ﺮﺍ ﻓﺮﻳب ﻤﻴﺪ&#= 65259;ﺪ،ﻭﺑﺮﺍی اﺟﺮﺍی ﻤﻘﺎﺻA= 194; ﺧﻮﺩ، ﻣﺨﺎﻟﻔ= 578; ﺒﺎ ﺍﻭﻟﻴﺎی ﺨ&#= 65194;ﺍ،ﻭنه ﻤﻠﺎﻫﺎی ﻘﺸﺮ= 740; غیر ﺳﺎﻟک ﻤﻴʌ= 56;ﻤﺎﻳﻨﺪ. که ﺴﻘﻮﻁ ﻫمه A= 153;ﻧﻬﺎ ﺩﺭﺑﺮﺩی نه ﭽA= 256;ﺪﺍن ﺪﻭﺭ ﺣﺘﻤی اﺳ= 5174;. ﻣﻨﺘﻬﺎ ﭘﺎﺩﺷ&#= 65166;ﻫﺎﻥ،ﮔﺎﻫی ﺒﻴﻦ ﺭﻫﺒﺮﺍن أﺩﻳﺎن ﺴﻠﻮﮐA= 264;، ﺑﺎ ﺍﻭﻟﻴﺎی ﺨ&#= 65194;ﺍ ﻭﻋﺎﺭﻓﺎن ﻮ ﺍ&#= 65251;ﺎﻣﺎﻥ، ﺑﺎﺭﻫﺒﺮﺍن ﺪ= 5267;ﺎﻧﺘﻬﺎﻯ ﺳﻴﺎﺳی ﭽﻮن ﻔ= 5240;ﻴﻬﺎن ﺨﻠﻄ ﻤﻴﮑﻨﻨﺪ. = ﻭﻧﻤﻴﺪﺍﻧﻨﺪ که ﺒﺎﮐﺪﺍم گž= 5;ﻭه اﺳت که ﺒﺎﻳﺪ A= 251;ﺨﺎﻟﻔت کنند. ﻭﺑﺮﺍی همین اﺳﺖ که عارﻓﺎن اﻟﻬی اﺯﺣﮑﻮﻣﺘﻬﺎ = 5193;ﻭﺭی ﺠﺴﺘﻪ، ﻭﮐﻮﭼ= 4401;ﺘﺮین ﺤﺮﮐﺘﻰ،که ﺮʌ= 55;گ ﻮﺑﻮی ﻀﺪﻳّت A= 170;ﺎﺣﮑﻮﻣت ﺮﺍ ﺩﺍﺷته ﺒﺎ= 5207;ﺪ ﻧﻤﻴﮑﻨﻨﺪ. ﻭﺣ&= #65176;ﻰ ﮔﺎﻫی ﻤﺼﻠﺤﺘ= 5166;،ﺑﺎ ﺁﻧﻬﺎ ﻧﻴﺰﻫﻤ&#= 64401;ﺎﺭی ﻮﺩﻋﺎﮔﻮﺋی ﻤ= 5268;ﻨﻤﺎﻳﻨﺪ. ﺍﻣﺎ ﺩﺷﻤن ﻮﺍ&#= 65239;ﻌﻰ ﭘﺎﺩﺷﺎﻫﺎن ﺰ= 5261;ﺭﻣﻨﺪ ﻭﺣﮑﻮﻣﺘﻬﺎی = 5204;ﻴﺎﺳﻰ،ﺭﻫﺒﺮ= ;ﺍن ﻤﺬﻫﺒی اﺩﻳﺎ= 06; ﺮﺳﻤی هستند. ﺍﻳﻨﻬᥴ= 6; ﺿﻤن اینکه ﺒﺴﻠﻮک اﻟﻬی ﻮ ﺗﮑﺎﻣ= 604; ﻨﭙﺮﺩﺍﺧته اʌ= 55;ﺪ، ﻭﺧﺪﺍﺷﻨﺎس ﻮ= 5165;ﻗﻌی ﻮﺷﻬﻮﺩی ﻨﻴﺰ &#= 65255;ﻴﺴﺘﻨﺪ ﺑﺨﺎﻃﺮﺟﺎه ﻄ= 5248;ﺒی ﻮﺣُبّ ﺮﻳﺎﺳʋ= 74;،که ﺪﺭﻫمه ﺁﻧﻬﺎ = 5261;ﺟﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺭﺩ، ﺁﺧ᥷= 8;ﻳﻦ ﺻﻔت رﻴﺎﺳﺖ است ،که ﺒﻘﻮل= ﭙﻴﺎﻣﺒﺮ،ﺍﻳ= 5254; (ﺣُبّ اﻟﺮئاﺳ= ;ﻪ) ﺳﺎﻟک اﺯ ﺭﺍه = 5192;ﺪﺍ ﻃﺮﺩ ﻣﻴﮕﺮﺩﺩ. = ﺍﻳﻦﺭﻫﺒﺮﺍن ﻳﺎﻧﺘﻬﺎیﺘﺎA= 197;ﻳﺨﻰ،ﺑﻬﺘﺮﻣ= ﻴﺘﻮﺍﻧﻨﺪ ﻣﺮﺩم ﺴﺎﺩه ﻠ= 5262;ح ﻮﻏﻴﺮﺳﺎﻟﻚ ﺭ&#= 65165; ﻓﺮﻳﻔﺘﻪ، ﻭﺁ= 5255;ﺎن ﺮﺍ ﺑﺮﻋﻠیه ﺤ= 4401;ﻮﻣت ﺴﻴﺎﺳی ﻮﻧﻈﺎ= 5251;ﻰ،ﻭ ﻳﺎ ﺳﺎﺯﻣﺎﻧﺪ&#= 65165;ﺭ ﺑﺸﻮﺭﺍﻧﻨﺪ،= 05;ه ﻨﻤﻮنه آن ﺪﺭ A= 165;ﻳﺮﺍﻥ،ﺑﺎﺍﻧ= ﻘﻠﺎب بنام اﺳﻠﺎﻣی= ﺪﻳﺪه ﺸﺪ. که ﻤﺮﺩم ﺴ&#= 65166;ﺩﻩ ﻟﻮﺡ، ﺑﺮﺍی ﺴ= 5240;ﻮﻃ ﺤﮑﻮﻣت ﻤﻨﻈم = 5256;ﻈﺎﻣی ﻮﺳﻴﺎﺳی ﺸﺎه = 5212;ﻮﺭت گرﻓﺖ. ﺑﺸﺮ ﺑﺎ&#= 65175;ﮑﺎمل عقلی ﻮﻋﻠﻤﻰ،= ;ﻭ ﻧﻴﺰ ﻓﺼل ﻨﻮﻋ&#= 1740; ﺮﺍﻳج ﺨﻮﺩ ﺩﺭ&#= 65219;ﻮل ﺘﺎﺭﻳﺦ، ﺳﻠﺎ= 5185; ﺍﻧﺪﻳشه های ᥸= 4;ﻴﺎﺳی ﻮﺍﻳﺪﺋﻮﻟﻮﮊ= 5263;،ﻭﺍﺳﺘﺪﻟﺎﻟ= ;ﺎت ﻔﻠﺴﻔی ﻮﻓﮑﺮ= 740; ﺮﺍ ﺑﺠﺎی ﻘﺪﺭ&#= 65173; ﺑﺎﺯﻭ ﻭﺷﻤﺸﻴ&#= 65198; ﺑﮑﺎﺭﺑﺮﺩه ﺸ= 5194;ﻩ. ﻭﻇﺎﻫﺮﺍ ﺍﻳن &#= 65252;ﺮﺩم ﺘﺤت اﻃﺎﻋت ﻤA= 188;ض ﺮﻫﺒﺮﺍﻥ ﻧﻴﺴ&#= 65176;ﻨﺪ. ﺑﻠکه اﻧﺪﻳشه= ; ﻮ ﺍﺧﺘﻴﺎﺭ ﻭﺳﻠ&#= 65268;قه ﺁﺯﺍﺩ ﻣﺮﺩم ﺒ&#= 65262;ﺩه اﺳﺖ، که ﺤﮑﻮʌ= 51;ﺘﻬﺎ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65153;ﻭﺭﻧﺪ. ولی ﭽﻮن این ا= ﻧﺪﻳش ه های ﺴﻴﺎﺳﻰš= 8; ﻧﺘﻴجه ﻔﮑﺮﺳﻄح عقلی= ; ﺠﻤﻌﻰ ﻫﺴﺘﻨﺪ، ﺧﻴﻠ= 740; ﺰﻭﺩ ﺗﺤت ﺘﺄث= 740;ر ﺍﻓﮑﺎﺭ ﺑﻬﺘﺮ &= #65261;ﺑﺮﺗﺮ ﻭﺟﺪﻳﺪﺗﺮﺳﻘ= 5262;ﻃ ﻤﻴﮑﻨﻨﺪ. ﻭﺑﺎ&= #65247;ﻌﮑس اﻓﮑﺎﺭ ﻭﺍﻧﺪ= 5267;شه های عرﻓﺎﻧﻰ،= ﺧﺎص ﺴﻠﻮک ﭙﻴﺪﺍ ﺷ&#= 65194;ﻩ،ﻭ ﺑﻘﺼﺪ ﺗﻌﻠﻴم &#= 65262;ﺗﺸﻮﻳق ﺪﻳﮕﺮﺍن ﺒﺮﺍ= 740; ﺴﻠﻮک اﻟﻬﻴی است. و نه ﺒﺮﺍ®= 0; ﺒﺪﺳت ﺁﻭﺭﺩن ﺤﮑﻮﻣ= 5174;، ﻭﻳﺎ ﺍﻳﺠﺎﺩ ﻳ&= #1705; ﺤﮑﻮﻣت اﻟﻬی = 75;ﺳﺖ. ﻣﻴﺘﻮان ﻤﺮﺍA= 187;ل ﺘﺎﺭﻳﺨی ﭙﻴﺪ= 5165;ﻳش ﻘﺪﺭﺗﻬﺎی ﺤﮑ= 5262;ﻣتی ﺮﺍﺑﺘﺮﺗﻴب ﭽ= 5256;ﻴﻦ ﮔﻔﺖ:ﻳک - ﻘﺪﺭت = ﺰﻭﺭﻣﻨﺪ ﺤﻴﻮﺍﻧﻰ،ﻭﺷA= 260;ﻮﺕ ﺭﺍنی ﻨﺮﻫﺎ، = 05;ه ﺪﺭﺣﻴﻮﺍﻧﺎت = 5262; ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 1740; ﺒﺪﺍﺋی کاﻣﻠʋ= 66; ﻣﺸﻬﻮﺩ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺩﻭ - ﺣﮑﻮ᥽= 1;ت ﻤﺎﺩﺭﺷﺎﻫی ﻮ &#= 64344;ﺪﺭﺷﺎﻫﻰ،ﺩ᥷= 7;ﻳک ﻘﺒﻴله کوﭼک ᥷= 4;ﻭﺭﺍﻓﺘﺎﺩه اﺯ ﺩﻳﮕﺮ ﻗﺒﺎ&#= 65267;ﻞ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>سه - ﺤﮑﻮﻣ= ت ﺮﻫﺒﺮ ﺯﻭﺭﻣﻨ&#= 65194;،ﻭﻧﺴﺒﺘﺎ ﻣﺪﺑّﺮ ﻣﺸﮑل= 75;ت ﻘﺒﻴﻠﻪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﭼﻬﺎﺭ - ﻗ᥷= 4;ﺭت ﻤﺸﮑل گشاﺎﺋی عاﻗﻠی یک ﻘﺒ᥾= 8;ﻠﻪ، که ﺒﻤﺮﻭﺭ ﺩﺭ= 705;سب ﻤﺤﺒّت اﻓﺮﺍʋ= 93; ﺑﻮﺩﻩ ﻭ ﺿﻤﻨﺎ ﺗﺮس ﺮ&= #65259;ﺒﺮ ﺯﻭﺭﻣﻨﺪ ﺩﺭﻗ&#= 65170;ﻴله ﻤﻴﺸﻮﺩ،ﻭﻧﻴA= 200; ﻣﺎﻧﻨﺪ ﺭﻫﺒﺮ&#= 65165;ن ﺴﻴﺎﺳت ﻤﺪﺍﺭ &#= 65165;ﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﭘﻨج - ﻨﺎﺟ= ;ی ﺰﻭﺭﻣﻨﺪﻯ،ک = 7; گاﻫی ﻮ ﺩﺭﺩﻭﺭهﻫﺎ= 740; ﺨﻄﺮ ﻭﺣﻤله ﺨ= 5166;ﺭﺟﻰ،ﻋﻤﻠﺎ ﺗﻨﻬﺎ ﻣﺪﺍفع = 5262; ﻣﺸﮑﻞ ﮔﺸﺎی ﺨ&#= 65220;ﺮ ﺗﺴﻠﻄ ﺪﺷﻤن ﻤ&#= 65268;ﮕﺮﺩﺩ. ﻭﺣتی اﺯﺣﻤﺎ®= 0;ت ﺠﺎﺩﻭﮔﺮ ﺭﻭﺣ&#= 1740; ﻮﻋﺎﻗل عاﻟﻢš= 8;ﻭ ﻧﻴﺰ ﺍﺯ ﭘﻴﺮﻃ&= #65198;ﻳﻘت ﻮﺍﻣﺎم ﺴﻠﻮﮐ= 740; ﻤﺮﺩم ﺒﺮﺧﻮﺭ= 5193;ﺍﺭﻣﻴﺸﻮﺩ. ﺗﺎ ﺍﻳﻨﮑﻪ ﻋﺎ&= #65239;ل ﺠﺪﻳﺪی ﺒﻌﺪﺍ= 548;ﺑﺎﺯﻣﺎﻧﺪﮔﺎ= ;ن غیر ﻗﻬﺮﻣﺎن ʌ= 62;ﺍﻳن ﭙﺎﺩﺷﺎه ﻮﻓﺮ= 5251;ﺎﻧﺪ ﺸﺠﺎع ﺮﺍ ﺍﺯﺣ&#= 64401;ﻮﻣت ﻄﺮﺩ ﻧﻤﺎﻳﻨﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺷش - ﻘﺪﺭت عقلی ﻴک ﮕﺮﻭه= ; ﺴﻴﺎﺳی ﻮﺳﺎﺯﻣﺎن اﺟA= 176;ﻤﺎﻋﻰ،که ﺪﺭ ﺷﻮﺭﺍﻫﺎی &#= 65252;ﺨﺘﻠﻒ ﻫﺮﮔﺮﻭه ﻮﺣﺰ= 576; ﻤﻠﺎﺣظه ﻤﻴﮕA= 198;ﺩﺩ. ﻭﺍﺣﺎطه ﺒﻴﺸA= 176;ﺮی ﺒﺎﻣﻮﺭ ﺩﺍﺷﺘ&#= 65258;،ﻭ ﺍﺯﻋﺎﻗﻞ ﻓﺮﺩ&#= 65263;، ﺗﺴﻠّﻄ ﺪﺭﺍﺯ= 5175;ﺮ ﻭﻋﻤﻴﻘﺘﺮﺩﺍ= 5197;ﺩ. ﻭ ﻣﻴﺘﻮﺍن ﺁﻧ&#= 65198;ﺍ ﻧﻴﺰﻧﻘطه ﺘﺠ= 05;ّع وﻤﻌﻘوﻠﻰ ﺗﻤA= 166;ﻡ ﺍﻓﺮﺍﺩ ﻣﺴﺘﻌ&#= 65194;ﻋﻘلی ﻮﻧﻮﺍبغ ﺠﺎمŸ= 3;ه اﻯ ﺩﺍﻧﺴﺖ. ﻭﻟ&= #1740; همیشه اﻳن ﺤﮑ= ﻮﻣت ﺠﻤﻌﻰ، ﺑﻤﺮﻭ= 5197; ﺗﺒﺪﻳل ﺒﺤﮑﻮ= 5251;ت ﻔﺮﺩی ﻮﺩﻳﮑﺘ= 5166;ﺗﻮﺭی ﻤﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻫﻔت - ﻘﺪﺭ= ;ت اﺳﻠحه ﻮﻳﺎ ﺗA= 170;ﻠﻴﻐﺎت ﻮﺩﻳﭙﻠﻮﻣﺎﺳ= 740; ﻮ ﺍﻣﮑﺎﻧﺎت ا= 5239;ﺘﺼﺎﺩی ﻮ ﭘﻴﺸﺮﻓﺘﻬﺎ&#= 1740; علمی ﻮﺑﻠﻮک ᥸= 4;ﺎﺯی ﺪﺭﺟﻬﺎن اﺳﺖ= 48; که ﺎﺧﺮین ﺤﺪ¡= 7; ﺗﻮسعه ﺠﻬﺎﻧﮕﻴﺮﻯ ﻭ&#= 65175;ﺴﻠّﻄ ﻤﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺎ ﺍﻳﻨﺠﺎ ﮔﺮچه = 5176;ﻤﺎم اﻧﻮﺍع ﺤﮑﻮﻣA= 176;ﻬﺎ ﺩﺭﺗﺪﺑﻴﺮ ﺍﻟ&#= 65260;ب هستند،ﻭﻟی ﺒ&= #65166;ﺯ ﻧﺎﺣﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭﺭﺍﺑطه ها ﻨʌ= 68;ﺰ ﺑﺎﺷﻌﺎﺭﻫﺎی = 575;ﻋﻠﺎم ﺸﺪه اﻟﻬی ﻨﺪA= 165;ﺭﻧﺪ. ﻭﻟی ﺮﺍﺑطه ﺴA= 166;ﻟﻚ ﻭﭘﻴﺮ ﺍﻭ ﺑﻘﺼ&= #65194; ﺗﮑﺎﻣﻞ ﺗﺎ ﺷﻬ&= #65262;ﺩ ﻭﺗﻐﻴﻴﺮ ﻓﺼل &#= 65256;ﻮﻋی ﻤﻴﺒﺎﺷﺪ، ﻭ ﻣ&#= 65240;ﺪمه ای ﺒﺮﺍﻯ ﭘﻴﺪ= 5165;ﻳش ﻔﺼل ﻨﻮﻋی ﺠﺪ= 5267;ﺪﻯ،ﺑﺮﺍی ﺘﺮﻭﻳج ﻮﺗﻌﻤ= 5268;م ﺪﺭﻳک ﺠﺎمعه ها اﺳﺖ. ﻭﺍﻣﺮ= 740; اﺳﺖ ﺣﻘّﺎﻧی A= 262;ﺩﺍﻭﻃﻠﺒﺎنه ﻮ ﺗﮑﺎﻣﻠﻰ، ﻭ&#= 65239;ﺎﺑل ﺘﺄﻣل هرﺍﻧﺴʋ= 66;ن ﻤﺤﻘق ﻮﻋﺎﻗل است که ﻘﺒﻞ ﺍʋ= 99; ﺗﻮجّه ﺒﺎﻣﻮﺭ ﺳﻴﺎﺳ&#= 1740; ﻮﺷﺮﮐت ﺪﺭﺣﮑ= 5262;ﻣﺖ،ﻭﺗﺤﻤﻴل اﻓﮑﺎﺭﻏﻴﺮ ﺍ= 5267;ﺪﺍل ﺨﻮﺩ،ﺑﺎﻳﺪ ﺑ= 5188;ﮑﻮﻣت ﺠﺎمعه ﺮﻭﺣﺎ = 6;ی ﻮﻟیّ ﺨﺪﺍ،ﺑʋ= 66;ﭘﻴﺮﻭﺍن ﺮﺍﻫﺶ، ﺑﺮﺍی = 5176;ﺤﻘق ﻴک ﺴﻠﻮک ﺘﺎ ﺷ&#= 65260;ﻮﺩ ﻧﻬﺎﺋﻰ،ﻭﮐﺴ= 76; عقل کلّی ﻭﺭﺣ= ﻤﺘﻬﺎ ﻭﮐﺮﺍﻣﺎت اﻟA= 260;ی ﭙﻴﻮﺳﺖ. ﺁﻧﮕﺎ&= #1607; ﺪﺭﭘﺎﻳﺎﻥﺳﻠ= 5262;ک ﻮﺑﺎﺯﮔﺸت ﺒﺨ= 5248;ﻖ،ﻫﺮچه ﺒﺮﺍی ﺠﺎمعه ʋ= 92;ﻮﺩ ﺻﻠﺎح ﻤﻴﺪﺍﻧ= 5194; ﺍﻧﺠﺎم ﺒﺪﻫﺪ. &= #1705;ه اﻭ ﺗﻨﻬﺎ ﺷﺎﻳ&#= 65204;ته ﺨﺪﻣت ﺒﺎﻧﺴﺎ= 5255;ﻬﺎ ﻭﺟﻮﺍمع ﺒﺸﺮA= 263; ﺍﺳﺖ. ﻭنه کساʌ= 55;ﻴکه ﺒﺎ ﻧﻔس ﺁﻟﻮﺩ&#= 65257; ﻭﻋﻘﺪه ﺪﺍﺭ،A= 193;ﺭﺻﺪﺩ ﺍﺷﺒﺎع هوﺳﻬʋ= 66;ی ﺨﻮﺩ،ﻭ ﺍﻓﺴﺎ= 5193; ﻫﺮچه ﺒﻴﺸﺘﺮA= 183;ﺎمعه ﻤﻴﮕﺮﺩﻧﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻬﺘﺮین ﻨﻤﻮنه ﺘﺎﺭﻳ= 82;ی ﺮﺍﺑطه ﺪﻳن ﻮA= 187;ﮑﻮﻣت ﺮﺍ ﺩﺭﻧﻈﺮﻳﺎ&#= 1578; ﻓﻠﺎﻃﻮن ﻮﺷﺎ= 4404;ﺮﺩش اﺭﺳﻄﻮ ﻣﻴﺘﻮ= 5165;ن ﺪﺍﻧﺴﺖ. که ﺪﺭ&#= 65251;ﺪﻳنه ﻔﺎﺿله اﻭ ﺩﺭ@= 400;ﺘﺎب ﺠﻤﻬﻮﺭﻳﺖ، ﭘ= 5268;ﺸﻨﻬﺎﺩ ﺣﮑﻮﻣتی اﻟﻬʌ= 64;،ﻭﻳﺎ ﺣﮑﻮﻣت ﻤﻌﺘﺪ= 604; ﺮﺍﭘﻴﺸﻨﻬﺎﺩ &#= 65251;ﻴﻨﻤﺎﻳﺪ. ﻭلی ﺤﺘﻰ ﺧﻮﺩ= 588; ﻨﻴﺰ ﻧﺘﻮﺍﻧﺴ&#= 1578; ﺁن ﻄﺮح ﺮﺍ ﺩﺭ&#= 65267;ک ﺠﺰﻳﺮه کوﭼﮑʌ= 64; ﭘﻴﺎﺩه کند. ﻭﭘﺎﺩﺷﺎA= 257; ﺩﺭﺧﻮﺍﺳن کننده اﺯ ﺍﻭ،= ﭘس اﺯﻣﺪﺗی کوﺗᥴ= 6;ه ﺪﺷﻤن اﻭ ﮔﺮﺩ= 5267;ﺪ،ﻭﺍﻓﻠﺎﻃﻮ= ;ن ﻔﺮﺍﺭی ﺸﺪ. ﻭﺩ&= #65267;ﮕﺮ ﻫﺮﮔﺰ ﻫﻴﭻ ﺍﺗ&= #65262;ﭘﻴﺎ ﻭﻣﺪﻳنه ﻔﺎﺿ= 04;ه ای ﺴﻴﺎﺳﻰ، ﺍA= 199;ﻫﻴﭻ ﻳک اﺯ ﻓﻠﺎﺳف= 07; اﺯ ﺣﺪﻭﺩ ﮐﺘﺎ&#= 1576; ﺨﻮﺩش ﺘﺠﺎﻭﺯ &#= 65255;ﮑﺮﺩ ﻭﻫﺮﮔﺰ ﻧﻴﺰ ﻗ&= #65166;ﺑل اﺟﺮﺍ ﺑﻨﻈﺮﻧ= 5252;ﻴﺮﺳﻨﺪ. ﺯﻳﺮﺍ ﺭﺷﺪ ﺗﮑ&= #65166;ﻣلی اﻧﺴﺎﻧﻬﺎ،ﺩʋ= 97;ﭘﻴﺪﺍﻳش ﻔﺼﻮل ﻨﻮﻋی ﺒ= 5260;ﺘﺮ،ﺍﺯﻃﺮﻳﻖ ﮐﺎﻣﻠﺎن ﺰﻣﺎ= 606; ﻮﭘﻴﺪﺍیش عقل= ; ﺟﻤﻌی ﺒﺮﺗﺮ،ﻭ ﺍﺯ ﺟ&#= 65252;له علم ﻮﻓﻠﺴفه ᥽= 2;ﺘﺮﻗی ﺘﺮﭘﻴﺪﺍ ﻣﻴﺸ&#= 65262;ﺩ. که اﻳن ﺮﺷﺪ ﻣA= 166;ﺩﻯ ﻧﻴﺰ ﺑﻴﺸﺘﺮﺍ&#= 65255;ﺴﺎﻧﻬﺎ ﺭﺍﺩﻭﺭ ﺍﺯﺧﺪ&#= 65165; ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻫ&= #1605; ﻤﺸﮑﻠﺎت ﺠﺪﻳ= 5194;ی ﺪﺭأﻣﺮ ﺣﮑﻮﻣ= 5174; ﻭﺳﻴﺎﺳت ﺒﻮﺟ= 5262;ﺩ ﻣﻴﺁﻭﺭﺩ. که ﻄ&#= 65198;ح ﻤﺪﻳنه های ﻔᥴ= 6;ﺿله ﺠﺪﻳﺪی ﺮﺍ ﻟﺎ&#= 65199;م ﻤﻴﻨﻤﺎﻳﺪ. ﺗﺎ&= #65169;ﺎﺭ ﺩﻳﮕﺮ،ﺑﺮﺍی گرد ﻭﺧﺎک ﺨﻮʋ= 97;ﺩن ﺪﺭﮐﺘﺎﺑﺨﺎن= 07; ها ﻧﻮﺷته ﺸﻮʌ= 55;ﺪ. ﻭﺑﻘﻮل ﻘﺮﺁﻥ( &= #64400;ثیرﻣن اﻟﺄﻭﻟﻴن ﻮﻗA= 248;ﻴل من اﻟﺂﺧﺮﻳﻦ). &#= 65197;ﻭﺯ ﺑﺮﻭﺯﻣﺎﺩه گ= 85;ﺍﺋی ﻮﻓﺴﺎﺩ ﺑﻴﺸﺘ&#= 65198;،ﻭﺩﺍﻭﻃلب ﺘﮑﺎﻣل کمتر،= ﺗﺎ ﺯﻣﻴنه های ﺘ᥻= 2;ﻴﻴﺮﻋﻤﻴق اﺟﺘﻤﺎﻋی ﺪﺭA= 187;ﮑﻮﻣﺘﻬﺎی ﺠﻨﻮﻥ ﺍﻣﻴﺰ، &#= 65261;ﺟﻨﮕﻬﺎی ﺒﻴن اﻟﻤﻠلی ʌ= 00;ﻣﺎن ﺮﺍ ﺑﺮﺣﺴب ﻤﺠ&#= 65166;ﺯﺍﺕ ﺍﻟﻬﻰ، ﻭﺑﻨﻔ= 5226; ﭘﻴﺸﺒﺮﺩ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺟﻠﻮ ﻣﻴ&= #65198;ﻭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭﻫﻨﮕﺎمه این ﻨﺒﺮﺩﻫﺎ®= 0; ﻔﻴﻤﺎﺑﻴن ﻨﻴﺮﻭﻫﺎ ﻭﺩﻭ&#= 65247;ﺘﻬﺎی ﺳﻴﺎﺳی عاﺭﻓʋ= 66;ن اﻟﻬﻰ ﺑﺮﺍی ﺘ= 5228;ﻠﻴم ﺴﺎﻟﮑﺎن ﺰﻣﺎ= 5253;، ﮔﺮچه ﺘﻌﺪﺍﺩA= 207;ﺎن کمترﺍﺳﺖ، ﻣﺸ= ;ﻐﻮﻝ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #1740; ﻤﻠّﺎﻫﺎ ﻭﺭﻫ= 5170;ﺮﺍن ﻤﺬﻫﺒی غیرﻋᥴ= 6;ﻣل ﻮﻏﻴﺮﮐﺎﻣل ﺒ= 5156;ﻭﺍﻣﺮ ﺍﻟﻬﻰ،ﻭ ﺣتی غیر ﻣﻌﺘﻘﺪ ﺑA= 156;ﻣﺮ ﺳﻠﻮک اﻟﻬی ﻮ = 5175;ﮑﺎﻣﻞ، ﻭﻫﺪف ﺨﺪﺍ ﻭﭘ&#= 65268;ﺎﻣﺒﺮﺍﻥ، ﻣﺪﺍم ﻤﺪّﻋی A= 188;ﻔﻈ اﺣﮑﺎم ﻔﻘﻬﻰ= 48;ﻭﺗﻔﺴﻴﺮ ﻏﻠﻄ اﺯﮔﻔته های ﭙﻴﺎﻣﺒﺮʋ= 65;ن ﻮﺍﻣﺎﻣﺎن ﻮﺍ= 5261;ﻟﻴﺎی ﺰﻣﺎﻥ، ﺑﺎﺯﻫ= 605; ﺘﻠﺎش ﺪﺍﺭﻧﺪ &#= 64400;ﻪ نهاﺩ ﺪﻳن ﻮﺳʌ= 68;ﺎﺳﺖ،ﻭﻣﺘﺤﺪ ﮐﺮﺩﻧﺪ دین ﻮA= 187;ﮑﻮﻣت ﺒﭙﺮﺩﺍﺯﻧﺪ ﮐ&#= 65166;ﺭی غلط ﻮﺑﺪﻭﻥ ﺩA= 261;ﺍم ﻮﺍثر ﺍﺳﺖ. ﺍﮐ&#= 1579;ر ﻓﻠﺎﺳفه ﺪﻳن®= 0; این اﺩﻋﺎﻫﺎ ʋ= 97;ﺍﮐﺮﺩه اﺎﻧﺪ. ﮐﻪ ﮔﺎﻫ&= #65264; ﺁﺭﺍﻣﺘﺮ ﻣﺎﻧ&#= 65256;ﺪ ﻋﻘﺎﻳﺪ ﻣﻠﺎﺻ&#= 65194;ﺭﺍ،ﻭﮔﺎهی ﺨﻮﻧﻴﻦ،ﭼﻮن A= 256;ﻈﺮﻳﺎت ﻮﻟﺎﻳت ﻔﻘیه A= 192;ﻤﻴﻨﻰ ﺻﻮﺭت گرﻓته ا= ;ﺳﺖ. ﻭﺿﻤن ﺘﺤﻮﻟﺎ= 578; علمی ﻮﻋﻘﻠی ᥷= 4;ﺭﺍﻣﻮﺭ ﺳﻴﺎﺳﻰ،ﻫﻤﻴ= 88;ه گرﻭﻫﻰ ﺟﺎﻩ ﻃ= 5248;ب ﻤﺬﻫﺒﻰ، ﺗﺤت = 5208;ﻌﺎﺭ ﺣﻔﻈ اﺣﮑﺎم ﺪ= 5267;ﻦ، ﺑﺎﻋث ﺘﻐﻴﻴﺮ= 5165;ت اﺟﺘﻤﺎﻋی ﻮﺳA= 268;ﺎﺳی ﺪﺭﻳک ﻘﻮم ﻤﻴ= 5208;ﻮﻧﺪ. که ﺨﻴﻠی ﺰﻭﺩ = 5169;ﺎﺷﮑﺴت ﺮﻭﺑﺮﻭ ﻭ ﺭﺳﻮ&= #65165; ﻣﻴﮕﺮﺩﻧﺪ. ﺯﻳ&= #65198;ﺍ ﺭﻓﺘﺎﺭی ﻈﺎﻟ= 5252;ﺎنه ﺘﺮ ﺍﺯﺭﻫﺒﺮﺍ&#= 1606; ﺴﻴﺎﺳی ﺴﺎﺑق = 5256;ﺸﺎن ﻤﻴﺪﻫﻨﺪ. ﻭ ﺧﻴ= لی ﺴﺮﻳﻊ ﺗﺮﻭﻋﻤ&#= 65268;ﻘﺘﺮ،ﺑﮑﺸﺘᥴ= 6;ﺭﻫﺎ ﻭﺗﺼفیه های ا= ﻧﺴﺎنی اﺯﻫﺮ ﺩﻭﻃﺮف = 5208;ﺮﻗی ﻮﻏﺮﺑﻰ،ﻳﺎﻣA= 194;ﻋﻴﺎن ﺪﻳن ﻮﻣﺨﺎﻟﻔ= 5166;ن ﻤﺎﺩی ﺁﻧﻬﺎ ﻣ&#= 65268;ﭙﺮﺩﺍﺯﻧﺪ که ﻨﺘﻴجه آن ᥻= 6;ﻘﻄ ﺒﺴﻮﺩ ﺍﺳﻠﺎم &#= 65262;ﺗﺴﻠﻴم ﺴﺎﻟﮑﺎن ﻮ تص= 01;یه وجودی ﻓﺎﺳﺪﺍ= ;ﻥ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ و ﺍﺯ ﺩﻭ ﻃﺮﻑ ﻣ= ﺨﺎﻟﻒ ﻭﻟﺎﻳﺖ الهی ʋ= 65;ﺳﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﻳ= ن ﻮﻣﺬﻫب اﮔﺮﺳﻠﻮکیﺒᥴ= 6;ﺷﺪ، ﮐﺎﺭی ﺒﺤﮑﻮﻣ= 578; ﻮ ﺗﺴﻠﻄ ﻮﺯﻭﺭ&= #64404;ﻮﺋی ﺒﺮﺩﻳﮕﺮﺍﻥ ﻧ&#= 65194;ﺍﺭﺩ. ﺩﺭﺣﮑﻮﻣت ﺁﺯ= 5165;ﺩ ﻣﺮﺩم ﻮﺩﻣﮑﺮ= 5165;ﺳﻰ ﺑﻤﻮﺟب ﺁﺯﺍﺩ= 5263; ﺭﺃﻯ ﺑﺮﺍﻯ ﺗﻤ&= #65166;ﻣﻰ ﺍﻓﺮﺍﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮔﺮچه ﺒﺎﺯﻫم A= 188;ﮑﻮﻣﺘﻬﺎی اﻳﺪﺁل ﻈﻬﻮﺭ = 5255;ﻤﻴﮑﻨﻨﺪ،ﻭﻟ= ;ی ﺒﺎﺯﻫم ﻮﺿﻊ ﺑ&#= 65260;ﺘﺮ ﻭﺷﺎن س ﺒﻴﺸﺘ= 5198;،ﺑﺮﺍ ی ﺒﺤﮑﻮﻣت ﺮﺳ= 5268;ﺪن ﺼﺎﻟﺤﺎﻥ ﺍﻟﻬ&#= 1740; ﺮﺍ ﻓﺮﺍﻫم ﻤﻴ&#= 64401;ﻨﺪ. ﻭﺗﺎ ﺯﻣﺎﻧی ک= 607; این اﻭﻟﻴﺎی ا= ;ﻟﻬﻰ،ﺑﺘﻮﺍﻧ= 5256;ﺪ ﻣﺮﺩم غیرﺳﺎ᥼= 7;ﻚ،ﻭ ﺍﮐثرﻳت ﻤﺎﺩ = 7; گرﺍﻭﺭﻓﺎه ﻄʌ= 48;ب ﺪﻧﻴﻮی ﺮﺍ ﺭﺍ&#= 65215;ی کنند، ﺩﺭﺳﻤﺘ= ;ﻬﺎﻯ ﺍﺟﺘﻤﺎﻋی ﻮ ﻣ&#= 65256;ﺰﻭﻯ ﺧﻮﺩ ﻣﻴﻤﺎﻧﻨ&#= 65194;، ﻭﺍلاّ ﻃﺮﺩ ﻣA= 268;ﮕﺮﺩﻧﺪ ﻭﺗﺎﮐﻨﻮن ﺠﺰ &#= 65193;ﻭ ﻣﻮﺭﺩ ﮐﻮﺗﺎه &#= 65194;ﺭﺁﺗن ﻮ ﺭُﻡ، ﺣﮑﻮﻣ= 578; کاﻣﻠﺎﻥ ﺍﻟﻬ= 40; ﺪﻳﺪه ﻨﺸﺪﻩ،ﻭﺧﻠﺎA= 235;ت ﻤﻮﻟﺎ ﻋﻠﻰّ، = 5255;ﻴﺰﺻرف ﺠﻨﮕﻬﺎی ﺪﺍﺧ= 604;ی ﺒﺎﻣﺨﺎﻟﻔﻴن = 5252;ﻨﺎﻓﻖ ﺑﺎ ﺣﮑﻮﻣت ولیّ اﻟﻬﻰ ﺷ᥷= 4; ﻭﺁﺭﺯﻭﻫﺎی ﻤﻮﻟﺎ ﻧﻴﺰ ﺩﺭ&= #65187;ﮑﻮﻣت ﺪﺍﺭی ﻨﻴﺰ ﺑﺠ&#= 65166;ﺋی ﻨﺮﺳﻴﺪ. ﺳﻴﺎﺳ&= #1578; کاری ﺩﺭﻭغ ﭙ᥷= 8;ﻭﺭﻯ،ﻭﺑﻬﺪف ﺸﺨﺼی ﺮﺳﻴﺪن = 5198;ﻫﺒﺮﺍن ﻮﻣﺒﺎﺭﺯﺍن اA= 203;ﺖ. ﻭﻟﻰ ﺳﻠﻮک اﻟ= 5260;ﻰ، ﺟﺰﺻﺪﺍﻗت ﻮﺭ= 5203;ﻴﺪن ﺒﻬﺪﻓﻬﺎﻯ ﺧﺪ&#= 65165; ﻫﺪﻓﻰ ﻧﺪﺍﺭﺩ&#= 1548; ﻭﻧﺰﺩﻳﻚ ﺑﺴﻴ&#= 65166;ﺳﻤتدﺍﺭﺍن ﻨﻤﻴﺸﻮﻧﺪ. ﺣﮑ&= #65262;ﻣﺘﻬﺎی ﺴﻴﺎﺳی ﻮﻣﺎﺩ= 5263; ﺑﺪﻧﺒﺎل ﺒﻬﺒ= 5262;ﺩ ﺯﻧﺪﮔی ﻤﺎﺩﻯ= 548;ﻭﮐﻨﺘﺮل ﺘﺮﺑﻴت ﺬﻫﻨﻰ &#= 65261;ﺟﺴﻤﺎﻧی اﻧﺴﺎﻧﻬﺎ ﺍﺳ= 5174;. ﻭﻟی ﺪﺭﺣﮑﻮﻣ= 578; ﺮﻭﺣﺎﻧﻰ،که کاﻣﻠﺎن الهی = ﺪﺭﺑن ﭙﻴﺮﻭﺍن ﺨﻮﺩ &#= 65169;ﺮﭘﺎ ﻣﻴﮑﻨﻨﺪ، ﺳﻠ= 5262;ک ﺮﻭﺣﺎﻧی ﻮﺗﮑ= 5166;ﻣل ﮋﻧﺘﻴک ﺮﻭﺣﻰ= 548;ﻭﺻﻌﻮﺩ ﺑﻔﺼل ﻨﻮﻋی ﺒ= 5198;ﺗﺮ،ﺗﺎ ﺳﺮﺣﺪّ ﺭﺳﻴﺪ= 606; ﺒﻤﺮﺯﻫﺎی نوŸ= 3; ﻔﻮق ﺒﺸﺮی ﻤﻴﺒﺎﺷ= 5194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﮑﻮﻣت ﺮﻭﺣﺎﻧی ﻮﺳﻠ= 5262;ﮐﻰ، ﻧﻴﺎﺯ ﺑﺴﺮﺯﻣ&#= 65268;ن ﻮ ﺧﺎک ﻮﺳﻴﺎﺳ&#= 1578; ﻨﺪﺍﺭﺩ، ﻭﺑﺮ= 5193;ﻟﻬﺎ ﺣﮑﻮﻣت ﻤﻴﮑﻨ= 5194; ﻭﺭﺍﺑطه عاﺷ᥼= 0;ﺎﻧﻪ ﻣﺘﻘﺎﺑلی بین= ; ﺤﺎﮐم ﻮﻣﺤﮑﻮم ﻮﺟﻮ= 5193; ﺩﺍﺭﺩ. که ﺪﺍﻭ&#= 65219;ﻠﺒﺎنه ﻮﻫﻤﺮﺍه ﺒﺎﻋ= 5208;ق ﻮﻃﻠب اﺯ ﭘﻴﺮ= 5261;ﺍن ﻤﻴﺒﺎﺷﺪ. ﺩﺭﺣ&= #64401;ﻮﻣت ﺪﻧﻴﻮﻯ، ﮐﻨﺘ= 5198;ل ﻤﺮﺩم ﻮﺳﺮﮐﻮ= 576; ﻴﺨﻮﺍﺳته های= ; ﺁﻧﻬﺎ، ﺑﺎ ﺯﻭﺭ ﻭ ﺧﺸﻮ= نت ﻤﻄﺮح اﺳﺖ. ﻭ نه ﻔﻘﻄ ﺨﺎﻛ ﻮ&#= 65251;ﺤﺪﻭﺩه ﻤﮑﺎﻧی ﻤﻴﺨﻮ= 5165;ﻫﻨﺪ،ﺑﻠکه ﺰﻧﺪﺍﻥ ﻭﺷﮑﻨ&#= 1580;ه گاه ﻨﻴﺰ ﻟﺎﺯ= 05; ﺪﺍﺭﻧﺪ، ﺗﺎ ﺭﻫﺒﺮﺍن ﺪ&#= 65267;ﮑﺘﺎﺗﻮﺭ،ﺑ᥵= 6;ﻮﺍﻧﻨﺪ ﺍﻓﮑﺎﺭ ﺧﻮﺩ ﺭ&= #65165; ﺑﻨﺎﻡ ﺧﺪﺍ ﻭﻣ&= #65248;ﻴّﺖ ﻭﻗﺎﻧﻮﻥ ﻭ ﺗﻤ&= #65194;ﻥ، ﺑﺮ ﻣﺮﺩم ﺘﺤﻤ&#= 1740;ل کنند . ﺍﻭﻟﻴﺎ= 40; ﺨﺪﺍ ﺑﺮﺍی ﺘﺪﺑﻴﺮ &#= 65165;ﻣﻮﺭ ﭘﻴﺮﻭﺍن ﺨﻮﺩ= 548; ﺑﻴﺸﺘﺮﻣﻮﺍﻓ= 602; ﻮﻣﺴﺎﻟﻤت ﺒﺎ &#= 65197;ﻫﺒﺮﺍن ﻮﺣﮑﻮﻣﺘﻬﺎی = 5204;ﻴﺎﺳی ﻮﻧﻈﺎﻣی ﺪﺍﺭ= 5255;ﺪ. ﻭﺑﻘﻮل عیسی ᥽= 2;ﺴﻴﺢ،ﺑﺮﺍی ﺨﺪﺍ ﻭﺑﺮﺍﻯ ﻗ&= #65268;ﺼﺮ ﺳﻬﻤی ﺠﺪﺍﮔﺎ= 606;ه ﺒﺎﻳﺪ ﻗﺎﺋل ﺒ&#= 65262;ﺩ. ﻭﺍﻳﻨﻬﺎ ﺑﺘﻤ&#= 65166;می اﺣﮑﺎم ﺪﻧﻴﻮ= 40; ﺤﮑﻮﻣﺘﻬﺎ ﺗﺴﻠﻴم هستند= . ﻣﺎﻧﻨﺪ ﺍﻧﺠﺎم ﺨﺪﻣت = 5204;ﺮﺑﺎﺯی ﻮﭘﺮﺩﺍﺧت ﻤﺎ= 5247;ﻴﺎﺗﻬﺎ،ﻭﺍﺟ= ;ﺮﺍی هر ﮔﻮنه ﻤﻘﺮʋ= 97;ﺍت کشوﺭی ﺪﻳﮕﺮ. A= 193;ﺭﻗﺮﺁن ﻮﮐﺘب ﻤﺬﻫﺒﻰ= 548;ﻣﻄﻠبی ﺪﺭﺑﺎﺭه ﻮﻇﺎ= 5267;ف ﻮﺭﻭﺍﺑﻄ اﻧﺴ= 5166;ﻧﻬﺎ ﻧﻴﺴﺖ. ﻭﺑﺤﮑﺎ&= #1605; ﺴﻴﺎﺳی ﻨﻴﺰ ﺍ&#= 65207;ﺎﺭه ﻨﺸﺪﻩ، ﻣﮕﺮ ﺷ&#= 65166;ﻳﺪ ﺣﮑﻮﻣت ﺴﺎﺩﻩ &#= 65261;ﮐﻮچک ﭙﻴﺎﻣﺒﺮ ﺍﺳﻠ&#= 65166;ﻡ،ﻣﺴﺎله های ﻳﺒن ﺤﺎﮐ = 5; ﺴﻴﺎﺳﻰ، ﺩﺭﺍﻳن ﻘﻮم ﺒ= 5194;ﺍﺋی ﻮﺻﺤﺮﺍﺋﻰ ﻭﻣ&#= 65176;ﻔﺮق اﺯﻫﻢ،ﻭﺟﻮﺩ A= 255;ﺪﺍﺷته است . ﭘﻴﺎﻣﺒﺮ &#= 65193;ﺭﺗﻤﺎم ﻨﺎمه های ﺨﻮ᥷= 3; ﺑﺴﺮﺍﻥ ﺟﻬﺎﻥ ﻳﺎﺩ ﺁﻭ&= #65197;ﻣﻴﺸﺪﻩ،که اﮔﺮﻣﺴﻠﻤﺎﻥ = 5207;ﻮﻳﺪ، ﺑﺪﻭ ﺣﮑﻮﻣت ﺪ&#= 65197;ﺩﻧﻴﺎ ﺍﻣﺮﻭﺯ،ﻭﺩﺭ = 5165;ﺧﺮﺕ ﻧﺰﺩ ﺧﺪﺍ ﻣﻴﺮ&= #65203;ﻴﺪ. ﻭ ﻇﺎﻫﺮﺍ ﺣﮑﻮ&= #65251;ت ﺴﻴﺎﺳی آﻧﻬﺎ = 5197;ﺍﭘﻴﺎﻣﺒﺮﻣ᥾= 8;ﭙﺬﻳﺮﻓﺘﻪ. ﻭﻟی هیچ ﻳک ا᥷= 9;ﺣﮑﺎم اﻳﺮﺍن ﻮﺭﻭم A= 262;ﺣﺒشه ﻮﻣﺼﺮ نپذﻳﺮʌ= 35;ﺘﻨﺪ. ﻭﺳﺮﺍن ﻤﺤﻠی = 5252;ﮑﻪ،ﭼﻮن اﺑﻮﺑﮑﺮﻭﻋﻤA= 198;ﻭﺍﺑﻮﺳﻔﻴﺎﻥ= ;،ﭘس اﺯﻣﺴﻠﻤﺎن ﺸA= 194;ﻥ، ﺩﺭﻫﻤﺎن ﻤﻮﻗ= 5228;ﻴت های اﺟﺘﻤﺎﻋی= ; ﻮ ﺭﻫﺒﺮی ﻤﺤﻠی = 5192;ﻮﺩ ﺑﺎﻗی ﻤﺎﻧﺪﻧ= 5194;، ﻭﺑﻌﺪﻫﺎ ﻧﻴﺰ&#= 65187;ﮑﻮﻣت ﺮﺍ ﺑﺪﺳت گرﻓA= 176;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﺍﺧﺘﻠﺎﻓات ﻤA= 260;م ﺤﮑﻮﻣﺘﻬﺎی ﺴ= 5268;ﺎﺳﻰ، ﺷﺎﻣل ﺮﻫﺒﺮﺍ= 606; ﺪﻳﺎﻧت های ﺮʌ= 03;ﻤی ﻮﻏﻴﺮ ﺳﻠﻮﮐﻰ&#= 1548; ﺑﺎﺣﮑﻮﻣﺘﻬﺎ= 740; اﻳﻤﺎﻧی اﺩﻳʋ= 66;ن اﻟﻬی ﻮﺗﻮﺣﻴA= 194;ی ﻮﺳﻠﻮﮐﻰ:<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻳک - ﻴﮑی ﻤ= ;ﺴﺎله هدف ﻮ ﻣﻌﻴﺎﺭ = 5235;ﮑﺮﺍﺳت که ﺪﺭﺳﺎﻟﮑﺎ= 06; ﺒﺎﻭﺭی ﻮﺟﻮﺩ ﺧﺪﺍ،ﻭ= 5247;ﺰﻭم ﺮﺳﻴﺪن ﺒﻤﻘﺎ= 5251;ﺎت ﺸﻬﻮﺩی ﻮﺍﻟﻬ= 740; ﻤﻄﺮح اﺳﺖ. ﻭﻟ&#= 1740; ﺪﺭ ﺣﮑﻮﻣﺘﻬﺎ&#= 1740; ﺴﻴﺎﺳﻰ ﻫﺪف ﻮ&#= 65235;ﮑﺮﺁﻧﻬﺎ، ﺩﺭﺑﻬﺘﺮین ﺸA= 198;ﺍﻳﻂ، ﻓﻘﻄ ﺮﺳﻴﺪن ﺒ&#= 65166;ﺟﺮﺍی ﻘﻮﺍﻧﻴن ﻤﺼﻮ= 576;ه ﻮﻣﻨﺎﻓﻊ ﺃﮐث= 585;یت اﻓﺮﺍﺩ ﻣﺮﺩک = 5252;ﺤﮑﻮﻡ، ﻭﺗﺄﻣﻴن ﻤﻨﺎ= 5235;ع ﺴﻴﺎﺳﻰ ﺣﮑﺎم &#= 65252;ﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺩﻭ - ﺗﺄﻣ᥾= 8;ن ﺮﺿﺎی اﮐثرﻳت= ; ﺪﺭﺣﮑﻮﻣت ﺴﻴﺎﺳی هدف ﻨʌ= 60;ﺎﺋی اﺳت ﻮﻟی ﺪﺭ ﺍ= 5193;ﻳﺎﻥ ﻭﺣﮑﻮﻣﺘﻬﺎی = 5198;ﻭﺣﺎﻧﻰ، که کاﻣﻠﺎن اﻟ= ;ﻬی ﺒﺮﮔﺮﻭه ﻤﺤﺪ= 5261;ﺩی اﺯﭘﻴﺮﻭﺍن ﺨA= 262;ﺩ ﺩﺍﺭﻧﺪ ﺗﻨﻬﺎ &= #64400;ﻮﺷش ﺒﺮﺍی ﺮﺿﺎی ﺨ= 5194;ﺍ ﻣﻄﺮح اﺳﺖ. <o:p></o:p></span>= </p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>سه - ﺪﺍﺷﺘ= ن اﻃﻠﺎع ﻘﺒﻠﻰ= 48;ﻭﺑﺎ ﺍﺗﻤﺎم ﺤﺠّﺖ= 48;ﺑﺮﺍی ﺘﻮﺟیه ﭙﻴﺮﻭA= 165;ن ﺪﺭ ﺍﺩﻳﺎﻥ ﺳﻠ&= #65262;کی ﺸﺮﻃ اﺳﺖ. ﺯﻳﺮ&= #65165; ﺳﻠﻮک اﻟﻬی ﭙA= 268;ﺮﻭی اﺯ ﺭﻫﺒﺮﻳﻚ ﺩ&#= 65267;ن ﺴﻠﻮﮐﻰ، ﺗﻨﻬ= 5166; ﺑﺮﺍﺳﺎس ﺁﺯﺍ= 5193;ی ﻮﺍﺧﺘﻴﺎﺭﺳﺎ= 5247;ﻚ،ﻭﻣﻴل ﻘﻠبی اﻭ،ﺑﺮᥴ= 5;ی پیوﺳﺘن ﺒﮕﺮ᥾= 1;ه ﺪﻳنی سلوکی است . ﺩﺭﺣﺎﻟﻴ= 705;ه ﺪﺭﺣﮑﻮﻣﺘﻬﺎ= 740; ﺴﻴﺎﺳﻰ، ﭼﻨﻴ= 606; اﻃﻠﺎع ﻘﺒﻠی A= 252;ﻄﺮح ﻨﻴﺴﺖ. ﻭﻫﺮﮔﺎ&= #1607; ﺨﻄﺎﺋﻰ ﺷﺪ، ﻣ&#= 65184;ﺎﺯﺍت ﻤﻴﺸﻮﺩ. ﻭﻟی ﺪ&= #65197;ﺳﻠﻮک اﻟﻬﻰ،نه ﻔﻘ᥺= 0; گناه ﺁﻧﻬﺎ ﺍʋ= 99;ﻣﺤل اﻃﻠﺎع ﻨﺪﺍﺷA= 176;ﻦ ﻗﺒﻠﻰ ﺑﺨﺸﻮﺩ&#= 1607; اﺳﺖ،ﺑﻠکه ﺘᤨ= 1;ﺮﺍﺭ ﺁن ﻨﻴﺰ ﺑﺎﺭﻫ&#= 65166; ﻭﺑﺎﺭﻫﺎ،ﺑﺎ = 5239;ﺒﻮﻝ ﺗﻮبه همرﺍﻩ ᥴ= 5;ﺳﺖ. ﺯﻳﺮﺍ ﻗﺮﺍﺭ ﻧ&= #65170;ﻮﺩﻩ،ﺑﺪﻭن ﺮﺿﺎ و ﻣﻴل ﺴﺎ&#= 65247;ﻚ،ﺩﺭﺳﻠﻮک اﻟﻬﻰ ﺣﮑﻤی اA= 183;ﺮﺍ ﮔﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﭼﻬﺎﺭ- ﺩﺭ= ;ﺣﮑﻮﻣت ﺪﻧﻴﻮﻯ،ﻣﺮﺩA= 251;ﺎﻥ ﺣﻴﺎت ﻔﻌﻠی ﺪ= 5255;ﻴﺎ ﻭﺳﻌﺎﺩت ﻔﻮﺭ= 740; ﺨﻮﺩ ﺭﺍ ﻣﻴﺨﻮ&= #65165;ﻫﻨﺪ. ﻭﮐﺎﺭی ﻮ ﺷﺎﻳ&#= 65194; ﺍﻋﺘﻘﺎﺩی هم A= 170;ﺴﻌﺎﺩت اُﺧﺮﻭﻯ،ﻭﭘس اﺯﻣﺮگ ﻨﺪﺍﺭA= 255;ﺪ. ﺁﻧﻬﺎ به ﻠﺰﻭ= 605; ﺘﺰﮐیه ﺮﻭح ﻮA= 255;ﻔس ،ﻭﻳﺎ ﮊﻧﺘﻴک = 5198;ﻭﺣی ﺨﻮﺩ،که ﺸﺨﺼʌ= 68;ّت اﺻﻠﻰ، ﻭﻣﻦ ﻭ= 5165;ﻗﻌی ﻔﺮﺩ ﺍﺳت ﻨﺪﺍ&#= 65197;ﻧﺪ. ﺳﺎﻟک ﻤؤﻤن ﺤA= 176;ی ﺤﺎﺿﺮﺍﺳت ﺘﻤ= 5166;می اﻣﺘﻴﺎﺯﺍت ﺪA= 255;ﻴﺎﻯ ﺑﺸﺮی ﻔﻌﻠی ﺨ= 5262;ﺩ ﺭﺍ ﺍﺯﺩﺳت ﺒﺪ&#= 65259;ﺪ. ﻭﻧﻮعی ﻤﺮگ ﻘA= 170;ل اﺯﻣﺮﮒ، ﺩﺭﺗA= 198;ک ﺪﻧﻴﺎ ﻭﺍﺯ ﺗﻤ&= #65166;ﻣی اﻣﮑﺎﻧﺎت ﻮﮐA= 198;ﺍﻣﺎت ﺪﻧﻴﻮی ﺨﻮﺩ ﺣ&#= 65176;ّﻰ ﺁﺯﺍﺩﻯ ﻭﺟﺎﻥ &= #65193;ﺳت ﺒﺮﺩﺍﺭﺩ. ﻭﻟﻰ = ﺍﺟﺮﺍی هرﮔﻮنه ﻮﺷﺮᥴ= 5;رت ﺩﺭﺧﻮﺩ ﻣﻴﮑﺸ&#= 65194;،ﻭﻋﻘل ﻮﻣﻨﻄق ﻤﺎﺩی = 5198;ﺍ ﻧﻴﺰ ﺭﻫﺎ ﻣﻴﮑ&= #65256;ﺪ، ﺗﺎ ﺍﺯﺧﺪﺍ،ﻭ= 4344;س اﺯ ﺗﮑﺎﻣل ﺮﻭ= 5185;،ﻭﺣتی کمال ﻮﺷﻬﻮﺩ ʌ= 61;ﮐﺮﺍﻣﺎت ﺒﺮﺗﺮ ﻳﺎﻓﺘﻦ&#= 1548; ﻭﺑﻨﻔس ﻤﻄﻤﺌ= 606;ّه اﻟﻬﻰ،ﻭﺍﻣﮑʋ= 66;ﻧﺎت ﺒﺮﺗﺮ ﺍﺯ ﺍﻣﮑ&= #65166;ﻧﺎت ﻨﻮع ﺒﺸﺮی ﺪﺭ= 5255;ﻮع ﻔﻮﻕ ﺑﺸﺮی ﺒﻌ&#= 65194;ی ﻤﻴﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﭘﻨج – عزّت ﻮﺍﺣﺘﺮᥴ= 5;م ﻮﻣﻘﺎم اﻟﻬی A= 194;ﺭ ﻳک ﺸﺨص ﻮ ﺩﺭﺩ&#= 65267;ن ﺴﻠﻮﮐﻰ،ﺑﺴت = 7; ﺒﻤﻘﺪﺍﺭ ﺗﺰﮐیه ﻨﻔس ﻭA= 175;ﻘﻮی ﻮﮐﻤﺎﻟﺎن ﻮﺷ= 5260;ﻮﺩ ﺑﺮﺗﺮﺍﻟﻬی اA= 261; ﺍﺳﺖ. ﻭﻟی ﺪﺭﺩ&= #65255;ﻴﺎ ﭘﺮﻭﺭﻯ،ﻋﻠی A= 198;ﻏم کاﺭﺑﺮﺩ ﺯﻭﺭ = 5261; ﺯﺭ ﻭﻫﺮﮔﻮنه = 5176;ﺸﮑﻴﻠﺎت ﻮ ﺯﻣﺎن ﺒﻨﺪﻳ&#= 65260;ﺎ ﻭﻧﻴﺮﻧگ ﺒﺎﺯ= 5267;ﻬﺎ، ﻣﺎﺩﺍمی که ﺒʋ= 98;ﺧﻠﺎف ﻘﻮﺍﻧﻴن ﻤﺼﻮ= 576;ه ﺨﻠﺎفی ﻨﮑﻨﺪ= 48; ﻭﻳﺎ ﺍﮔﺮ ﺧﻠﺎﻓی ک= 585;ﺩ، ﺑﺘﻮﺍﻧﺪ ﺗﻮﺟ&#= 1740;ه ﻤﻘﺒﻮلی ﺒﺮﺍ= 40; ﺪﺍﺩﮔﺎه اﺭﺍئه ﺒﺪﻫﺪš= 8;ﺍﺣﺘﺮﺍم اﻭﻣﺤﻔﻮﻅ،ﻭʋ= 87;تی ﺒﺎ ﺍﺩﺍﻣﻪ ﺗﻠ&= #65166;ﺷﻬﺎی اﺟﺘﻤﺎﻋی ﻮﺳA= 166;ﺯﻣﺎنی ﻮﺧﻮﺷﻨﺎﻣﻰ،A= 261;لی ﺒﺪﻭن ﺨﻠﺎف ﻘ= 5166;ﻧﻮنی ﺘﻌﺎﻟی ﻮﮐﺴﺐ &#= 65251;ﺮﺍﺗب اﺩﺍﺭی ﺒﺮﺗﺮ = 5261;ﺷﻬﺮت ﻮﺑﻤﺤﺒﻮﺑی ت = 5170;ﻴﺸﺘﺮ ﻣﻴﺮﺳﺪ. ﺩﺭﺩﻳ&= #65166;نت ﺴﻠﻮﮐﻰ ﺗﺰﮐی= 607; ﺮﻭﺡ،ﻭﺗﺄﻣن A= 176;ﻌﺎلی اﻧﺴﺎنی ﻮﺍﺧʌ= 48;ﺎق اﻟﻬی ﺒﺴﺎﻟک A= 252;ﺪّ ﻧﻈﺮ ﺍﺳﺖ. ﻭﻟی = ﺪﺭﺣﮑﻮﻣت ﺴﻴﺎﺳﻰ،ﺣﻔظ A= 256;ﻈم ﻮﺁﺭﺍﻣش ﻔﻌﻠ= 5264;، ﺩﺭﺍﺑﻘﺎی ﻮض= 93; کنونی ﻮﻣﻮﺟﻮ= ;ﺩ هدﻑﻋﻤﺪه اﺳ᥵= 4;. ﺳﻴﺎﺳت ﺒﺮﺍی ﺤﻔﻈ ﻮض= 593; ﻔﻌﻠی ﻤﻴﮑﻮﺷ= 5194;،ﻭ ﺩﻳﺎﻧت ﺴﻠﻮﮐ= 740; ﺒﺮﺍی ﺘﻌﺎﻟﻰ &#= 65193;ﺍﺩﻥ، ﻭ ﺗﻐﻴﻴﺮﻣﻘﺎ&#= 1605; ﻔﻌﻠﻰ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺡ ﻭ ﻳﺎﻓتن &#= 65252;ﻘﺎم ﻮﻓﺼل ﻨﻮﻋی ﺒ= 5198;ﺗﺮﺍﺳﺖ. ﺗﺎ ﺁﻧﺠﺎ ﻣﻴﺮ&= #65203;ﺪ، که ﺸﺨص اﺯﻧﻮŸ= 3; ﺒﺸﺮﻳّت ﻨﺠﺎت ﻴﺎﺑﺪ،A= 261;ﺑﻨﻮع ﻔﻮق ﺒﺸﺮﻳّت وعده الهی خو= 583; ﺑﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺷش - ﺤﻔﻈ ᥾= 2;ﺑﺮﺗﺮی ﻔﺮﺩ ﺑﺎ ﺷﻬﻮﺩ&= #1548;ﻫﺪف ﺪﻳن ﺴﻠﻮکی اʌ= 03;ﺖ. ﻭﻟﻰ ﺣﻔﻈ ﺠﺎم&#= 1593;ه ﻮﻧﻮﻉ ﺣﮑﻮﻣت &#= 65204;ﻴﺎﺳی ﻮﻫﺪﻓﻬﺎی ﺪﻧ= 5268;ﻮی ﺒﻴﺸﺘﺮ ﺩﺭﺳﻴ&#= 65166;ﺳﺖ ﻭﺣﮑﻮﻣﺖ ﺍﻫﻤ&#= 1740;ّت ﺪﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻫﻔت- ﺪﺭﺳ= ﻠﻮک ﺪﻳﻨی ﻮ ﺗﻮﺣﻴ&#= 65194;ﻯ،ﺑﺪﺭﻭن ﻔﺮﺩ،ﻭﻓﺼل ﻨA= 262;ﻋی ﺮﺍﻳج ﺠﺎﻣﻌﻪ= 548;ﺗﻮﺟّﻪ ﻣﻴﺸﻮﺩ. ﻭﻟی ﺪ&= #65197; ﺣﮑﻮﻣت ﺴﻴﺎﺳ= 5264;،به ﺒﻴﺮﻭن ﻔﺮﺩ ﻭ&#= 65251;ﺎﺩّﻳﺎت ﻈﺎﻫﺮی ﺠﺎمع = 7; ﺘﻮجه ﻤﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻫﺸت - ﺸﺮﻃ= ; ﺪﺍﻭﻃلب ﺒﻮﺩن ﻮﺍﺯﺍﺩ= 740; عمل ﻮﺍﺧﺘﻴﺎʋ= 97;،ﻫﻤﺮﺍه ﺒﺎ ﺍﺩﺭﺍک ﻮﻣ&#= 65268;ل ﻘﻠﺒﻰ ﻓﺮﺩ، ﺑ&#= 65198;ﺍی هر ﺗﻌﻬّﺪ ﺩﺭA= 203;ﻠﻮک اﻟﻬی ﺪﺭﻳک ﺠA= 166;معه ﺮﻭﺣﺎنی ﻤﻴﺒA= 166;ﺷﺪ. ﻭﻟی ﺪﺭﺣﮑﻮﻣ= 5174; ﺳﻴﺎﺳﻰ ﻭﻣﺎﺩ&#= 65263;، ﺍﻓﺮﺍﺩ ﺭﺍ ﺑﺰ&= #65261;ﺭ ﻭﺍﺩﺍﺭ ﺑﺘﻌﻬ&#= 1617;ﺪﺍت ﻘﺎﻧﻮﻧﻰ ﻣﻴﮑ&#= 65256;ﻨﺪ . ﺍﻣﺎ ﺩﺭ ﮐﺎﺭ ᥷= 1;ﺪﺍ،ﺍﻭﻟﻴﺎی اﻟﻬی ﺰﻭﺭ ﻭﺍ= 4400;ﺮﺍهی ﻨﺪﺍﺭﻧﺪ، ﻭﺁ= 5255;ﺮﺍ ﺣﺮﺍم ﻮﮔﻨﺎه = 5170;ﺮﺍی ﺨﻮﺩ ﻣﻰ ﺩﺍﻧﻨ&= #65194;. ﻭلی ﺪﺭﺣﮑﻮﻣA= 176;ﻬﺎی ﺴﻴﺎﺳﻰ،ﺳﺮﻭ@= 400;ﺎﺭﺷﺎن ﺒﺎ ﺯﻭﺭ ﻭﺗﺤﻤ&= #65268;ل ﻮﺍﺳﺘثمارﺍﻓ= ;ﺮﺍﺩ، ﻭﺣتی اﺳﺘﻬﻠʋ= 66;ک ﻮﻧﺎﺑﻮﺩی اﻓA= 198;ﺍﺩ،ﺑﺮﺍی ﻤﻘﺎﺻﺪ ﺟمعی A= 262;ﺣﮑﻮﻣتی است ﺤﺎل اﮔﺮ᥽= 9;ﺮﻳﻚ ﺍﺯﺭﻫﺒﺮﺍن ﺪ= 5267;نیغیرﺳﻠﻮﮐ= 5264;،ﻭﻓﻘﻬﺎئی که ﺨﻮﺩ ﺑﺸﻬﻮ= 5193; ﻧﺮﺳﻴﺪه ﻮﺧﺪ= 5165; ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65256;ﺪ ﺗﺤت ﻨﺎم ﺤﻔﻈ &#= 65194;ﻳن ﺒﺤﮑﻮﻣت ﻤﻴﺮ= 5203;ﻨﺪ،ﻭنه ﻔﻘﻄ اﺩّﻋﺎی کاﺫب ﺪﺍﺷﺘﻪš= 8; ﺑﻠﮑﻪ ﺣتی ﻘﺎﺩﺭ ﻧﻴ= 5204;ﺘﻨﺪ، ﺧﻮﺩﺭﺍ ﺑﺎ ﻣﺸ&= #65192;ّﺼﺎﺗی که ﺤﮑﻮﻣت ﺴﻴA= 166;ﺳی غیر ﺩﻳنی ﻮ ﻓ = 2; ﺒﺪﻫﻨﺪ. ﻭﺣتی ﻨﺎﭼﺎﺭ = 5251;ﻴﺸﻮﻧﺪ، ﺑﺮﺍی ﺤﻔﻈ ﺤﮑ&#= 65262;ﻣت ﻨﺎﺣق ﺨﻮﺩ، ﺍ= 5199;ﻇلم ﻮﻃﺮﺩ ﻣﺮﺩم ﺒ&#= 65260;ﻤﺎﻥ ﺳﻴﺎﺳﺘﻬﺎی ﺤ= 4401;ﻮﻣﺘﻬﺎی ﺴﻴﺎﺳی ﻮﻧﻈﺎ= 5251;ی ﻮﻣﺎﺩی ﻤﻴﭙﺮ= 5193;ﺍﺯﻧﺪ. ﻭﺣتی ﺨﺸﻮﻧت A= 170;ﻴﺸﺘﺮﻧﻴﺰ ﻣﻴﮑﻨﻨﺪ. ﻭجه &#= 65200;ﻭﺭ ﮐﺸﻨﺪه ﻮﮐﺸﺘ= 5166;ﺭ،ﻭچه ﺰﻭﺭ ﺑﺎ ﺍﺟﺮﺍ&= #1740; ﻘﻮﺍﻧﻴن ﻮﺗﺄ= 5251;ﻴن ﻨﻮع غرﻳﺒﻰ ﺍA= 199; ﺩﻣﮑﺮﺍﺳﻰ،ﻭA= 227;ﺪﺍﻟت ﺒﻨﺎﻡ ( ﻇﻠم ﺒﺎ= ﻟﺴﻮﻳﻪ ) ﻣﻴﺮﺳﻨﺪ. ﻓﺮﺍ= ;ﺭ ﺍﻓﺮﺍﺩ ﻣؤمن = 75;ﺯ ﺳﺮﺯﻣﻴن ﺤﮑﻮ= 5251;ت ﻤﺬﻫبی اﻳﺮﺍʌ= 53;، ﻧﺸﺎن ﺪﺍﺩ که علاقه قلبی ﻔ&#= 65198;ﺩی ﺒﺎ ﺭﻫﺒﺮﺍن ﻤ&#= 65196;ﻫﺒﻰ ﻏﻴﺮﺳﻠﻮکی ﺨA= 262;ﺩ،ﻭﺣتی ﺒﺎﺭﻫﺒﺮﺍن ﺴ= 5268;ﺎﺳی ﻮﻧﻈﺎﻣی ﺨﻮﺩ &#= 65255;ﺪﺍﺭﻧﺪ ﺩﺭﺣﺎﻟیکه ﺪʋ= 97;ﺩﻳﺎنت ﺴﻠﻮﮐﻰ،ﺍﻓﺮA= 165;ﺩ ﺑﭙﺮﺳﺘش ﺨﺪﺍ= 5261;ﻧﺪ،ﺍﺯﻃﺮﻳق ﻤﺤﺒّت ﺒﺎ ﻭﻟ= 740;ّ اﻟﻬی ﺨﻮﺩ ﺍﺩ= 5165;مه ﻤﻴﺪﻫﻨﺪ. ﮔﺮچ&#= 1607; ﺪﺭﺳﺮﺯﻣﻴن اA= 183;ﻨﺒﻰ،ﻳﺎ ﺩﺭته ﭽﺎه زﻧʋ= 94;ﺍن ﺒﻮﺩﻩ، ﻭﻳﺎ ﺁ&#= 65261;ﺍﺭﻩ ﺻﺤﺮﺍﻫﺎ ﻭﮐﻮ&#= 65259;ﺴﺘﺎﻧﻬﺎ ﺑﺎﺷﻨﺪ. ﺩﺭﻗﺮ&= #65165;ن ﻮﮐﺘب اصطلاحا ﺁﺳﻤ&= #65166;نی ﺪﻳﮕﺮ ﺗﺎﮐﻴﺪ &= #65207;ﺪﻩ،که هم ﻤﺴﻠﻤﺎﻧﺎ= 06; ﺴﺎﻟﻚ،ﻭ ﭘﻴﺮﻭﺍﻥﭘﻴﺎ= 5251;ﺒﺮ ﻭﺍﻣﺎم ﻮﻫﺮﺭ= 5259;ﺒﺮﺳﻠﻮﮐﻰ،ﻫ= ;ﺮﮔﺰ ﻭﺑﺤﮑﺎم ﺴﻴﺎ= 5203;ی ﻮﻧﻈﺎمی ﺪﻧﻴA= 166; ﭘﺮﺳت ﻨﺰﺩﻳﻚ &#= 65255;ﺸﻮﻧﺪ، ﺗا ﺑﺎﻟﺎﺧﺮه = 5252;ﺠﺒﻮﺭ ﻧﺸﻮﻧﺪ، ﺑﮕﻨ= 5166;ه ﻮﺧﻮﺭﺩن ﻤﺎل = 5188;ﺮﺍم گرﻓﺘﺎﺭ ﮔﺮﺩA= 255;ﺪ. ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ&#= 1548; ﻗﺒﻠﺎ ﺍﺯﮐﻔﺮ&#= 65261;ﻇﻠم ﺮﻫﺒﺮﺍن ﺴﻴﺎ= 5203;ی ﺨﺒﺮ ﻣﻴﺪﻫﺪ. ﻭ= ﻫﺸﺪﺍﺭﺩﺍﺩن ﺒﺎﻭﻟﻴﺎ ﻭﭘﻴ&#= 65198;ﻭﺍن اﻟﻬی ﻮﺳﻠﻮﮐA= 264;،ﻋﻤﻠﺎ ﻧﻔﺮت اﻟﻬی ﻮA= 231;ﻀب آﻳﻨﺪه ﭙس اﺯʌ= 51;ﺮگ ﺮﺍ ﺑﺮﺍﻯ ﺍﻳﻨ&= #64405;ﻮنه ﺮﻫﺒﺮﺍن ﻮﺣﮑ= 5262;ﻣﺘﻬﺎی ﺴﻴﺎﺳﻰ، ﻭﺍﻳ= 606; ﺮﻫﺒﺮﺍن ﻤﺬﻫ= 576;ی ﺪﺭﻣﻠﺎﻫﺎی ﻘ= 5208;ﺮﻯ ﻇﺎﻫﺮﭘﺮﺳت ﺁ= 5251;ﺎﺩه ﺪﺍﺭﺩ. ﻋﻤلا ﺩ&#= 65197;ﻃﻮل ﺘﺎﺭﻳﺦ،ﺗﻤﺎ= 05; أﻧﺒﻴﺎی الهی= ،ﺩﺭﻓﻘﺮ ﻭﺩﺭﻭﻳﺸﻰ،ﻭA= 187;تی گرﻓﺘﺎﺭ ﻇﻠم A= 262;ﺧﻴﺎنت ﻤﺮﺩم ﺰﻣﺎن ﺨ= 5262;ﺩ،ﻭ ﺣتی ﺒﺮﺧی اﺯʃ= 44;ﻴﺮﻭﺍن ﻤﻨﺎﻓق ﺨﻮﻳﺶ &#= 65169;ﻮﺩه اﻧﺪ. ﺍﻭﻟﻴﺎ ﻧ&= #65208;ﺎن ﻤﻴﺪﻫﻨﺪ،که ʋ= 53;ﻧﻬﺎ ﻭﻇﻴفه ای ﺒﺮʋ= 65;ی ﺤﮑﻮﻣت ﺘﺮﺍﺷ= 5264;،ﺑﺮﺍی ﺪﻧﻴﺎ ﭘﺮﺳﺘﻰ &= #65255;ﺪﺍﺭﻧﺪ ﻭ ﻣﺤﻤﺪ ﻧﻴﺰﺩ&= #65197; ﺯﻣﺎن ﺨﻮﺩ،ﺣ@= 401;ﻮﻣتی ﺁﻧﭽﻨﺎنی ﻨﺪA= 165;ﺷﺖ. ﻭﺧﺪﺍﻭﻧﺪ ﻫﻤ&#= 65268;ﺸﻪ به اﻭﺍﻟﻬﺎم ʌ= 52;ﻴﮑﺮﺩ،که ﺒﺎﻫل ﻤﺪﻳنه A= 262;ﺍﻃﺮﺍف ﺁﻥ،ﭼﻨﻴن ﻮﭼA= 256;ﺎن اﺑﻠﺎغ کن . ﺍﻧ= 5170;ﻴﺎ ﻭﺍﻭﻟﻴﺎ، ﻣﺎ= 604; ﻮ ثرﻭت ﺨﻮﺩ ﺭ= 5165;ﻫﺰﻳنه ﻤﻴﮑﻨﻨﺪ، ﺩﺭ= 5187;ﺎﻟﻴکه ﺒﻬﺘﺮﻳﻦ ﺭﻫﺒ&#= 65198;ﺍن ﺤﮑﻮﻣﺘﻬﺎﻯ ﺭ&#= 65203;ﻤی ﻮﺳﻴﺎﺳی ﻮﻧﻈ= 5166;ﻣﻰ،ﻭ ﺣﺘی ﺤﮑﻮﻣﺘﻬ= 5166;ی ﺪﻳنی ﻘﺸﺮی ﻮA= 235;ﻘﻴﻬﺎﻥ،ﺩﺭﻣ= ﻘﺎﺑل ﭙﻮﻝ ﺩﺭﻳﺎﻓت= 740; ﺨﺪﻣت ﻤﻴﮑﻨﻨ= 5194;. ﮔﺮچه اﮔﺮﮐﻠʋ= 66;ﻫﺒﺮﺩﺍﺭﻯ،ﻭ&= #65165;ﻧﺪﻭخته ﺧته های اﻓﺴﺎ= ;نه ای ﻧﻨﻤﺎﻳﻨﺪ. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻫل ﻈﺎﻫﺮﺍﺳﻠﺎﻣ= 5264;،که ﺤﮑﻮﻣت غیرﺳ᥼= 8;ﻮﮐی ﺪﺍﺭﻧﺪ،چه ﺴʌ= 56;ّی ﻮچه ﺸﻴﻌﻰ،ﺍʋ= 99; ﺁﻳﺎﺕ ﻣﺮﺑﻮط ﺒﻪ (ﺍﻭ&= #65247;ﻮ ﺍﻟﺄﻣﺮ) ﺑﺮﺍی &= #65188;ﻘﺎﻧﻴّت ﺤﮑﻮﻣت ﺨﻮﺩ ﺍ&#= 65203;ﺘﻔﺎﺩه ﻤﻴﮑﻨﻨﺪ. ﮐﻪ ﺍ= ﻭﻟﻮﺍ ﺍﻟﺄﻣﺮ ﻣﺒﺤث &#= 65192;ﺎصیﺪﺭﺳﻠﻮک اﺳﺖ. ﻭ ﻫﻤﺎن ﺮ&= #65259;ﺒﺮﺍﻥ ﺗﻌﻠﻴم ﻮﺗﺮﺑ= 740;ت ﺴﻠﻮﮐﻰ ﻭﺩﺍﺭ&#= 65165;ی ﺤق ﺃﻣﺮﻭ نهی عملی ﺒﺴﺎﻟک ᥽= 2;ﻴﺒﺎﺷﻨﺪ. ﻭ ﺍﮔﺮﻫم ﺒﻤﻌ&#= 1606;ی ﺮﻫﺒﺮﺍن ﺴﻴﺎ= 5203;ﻰ هم باشد ،ﺑﺮﺍ= ی ﺮفع ﺸﺮّ ﺁﻧﻬA= 166; ﺍﺯﺃﻣﺮ ﺳﻠﻮک &#= 65170;ﻮﺩه اﺳﺖ. ﻭﻳﺎین ﻤ= 5228;نی اﻧﺘﺨﺎب ﺸﺪن A= 198;ﻫﺒﺮ ﻭ ﺍﻣﺮﮐﻨﻨﺪه اﺟﺘﻤﺎﻋی اﺯʋ= 69;ﻴن ﺨﻮﺩ ﻣﺮﺩم ﺒﻄ&#= 65262;ﺭ ﺩﻣﮑﺮﺍﺗﻴک ﺒ= 5262;ﺩه اﺳﺖ. که ﺒﺎﺣﺘ= 5198;ﺍﻡ ﺣﻔﻈ ﻮﺭﻋﺎﻳت &#= 65256;ﻈﺮ ﺍﮐثرﻳّت اﺳﺖ= ;. و نیز اضافه شد= 607; که اﺎﮔﺮ ﺍﺧﺘA= 248;ﺎف ﻴﺒﻴن ﺸﻤﺎ ﻭﺍ&#= 65261;ﻟﻮﺍ ﺍﻟﺄﻣﺮ ﺍﻓﺘﺎ&#= 65193; ﻭﻳﺎ ﺣﺘی اﮔﺮ= 5165;ﻭﻟﻮی اﻟﺄﻣﺮ ﭘﻴﺮ ﺍ&#= 65247;ﻬﻰ ﻃﺮﻳﻘت ﺒﺎﺷﺪ= 548; ﺑﺎﻳﺪﺍﺧﺘﻠﺎ= 601; ﺮﺍ ﺑﺨﺪﺍ ﻭﺍﮔ&= #65196;ﺍﺭﮐﺮﺩ. که ﺪﺭﺳﻠﻮک اʌ= 67;ن ﻮﺍﮔﺬﺍﺭﻯ ﻧﺘ&#= 65268;جه اش ﺪﺭﻣﺸﻴّت = 5;ﻟﻬﻰ، ﺑﺮﺍی کسب ﻤﺮʋ= 65;ﺗب ﺸﻬﻮﺩی اﺯﺧﺪA= 165;ﻭﻧﺪ ﺍﺳﺖ. ﻭﺑﺴﺘﻪ ﺑ= ﻨﻴّت ﺴﺎﻟﻚ. ﻟﺬﺍ ﺣﺘ= ی ﺨﻄﺎی ﭙﻴﺮ ﻧﻴ&#= 65200; ﺩﺭﺳت اﺳﺖ. ﻭﻣ&#= 65262;ﺿﻮع اﺧﺘﻠﺎف ﺪﺭﺳA= 166;ﻟک عاﺷﻖ ﻣﻄﺮح ﻨA= 268;ﺴﺖ. ﺍﻳﻨﮑﻪ (ﺍﻭﻟﻮ&= #65165; ﺍﻟﻌﺰم ﻤﻨﮑﻢ) &= #65153;ﻣﺪﻩ،ﺑﻤﻌنی این اﺳﺖ،که ﺮ= ﻫﺒﺮﺍﻥ ﺳﻴﺎﺳﻰ، ﺍﺯﺧ= 5262;ﺩﺷﺎن ﻮ ﺍﺯﺑین عوام غیر ﺳﺎﻟک ﺒﺎʌ= 07;ﺪ. نه اﻳکه ﻤﺎﻧ᥽= 6;ﺪ ﺍﻧﺒﻴﺎ ﻭﻧﻤﺎ&#= 65267;ﻨﺪﮔﺎن ﺨﺪﺍ ﺑﺎﺷﻨﺪ. ﻭ= ﺍﮔﺮ(ﻣﻨﮑﻢ) ﺑﺎﺯﺑﺮﺍی ﺴﺎ= 5247;ﮑﺎﻥ،ﺑﻤﻌنی ﺮﻫﺒﺮﺍن ﻤﻌﻠ= 5250; ﺳﺎﻟک ﺒﺎﺷﺪ، چون ﺁﻧﻬﺎ ﻭﺍA= 203;طه اﻟﻬی هستند ﻗ= ﺎﺑل ﻘﺒﻮل ﻔﺮﻣﺎن = 5153;ﻧﻬﺎ ﺍﺳﺖ،ﺣتی اﮔ᥷= 8; ﺩﺳﺘﻮﺭ ﺧﻄﺎ ﺑﺎﺷﺪ. ﻭﺍ= لاّ ﺩﺭ ﺑﺎﺭﻩ ﺳﻠﻮ&= #1705; اﻟﻬﻰ،ﺣتی ﻮᥴ= 5;ﻟﺪﻳن ﻔﺮﻣﺎن ﻘﺎﺑﻞ &#= 65239;ﺒﻮل ﻨﺪﺍﺭﻧﺪ،چه ʋ= 98;ﺳﺪ ﺑﺤﮑﺎم ﺴﻴﺎﺳ= 5264;،ﻳﺎ ﻓﻘیه ﺤﺎﮐم ﻘA= 208;ﺮﻯ، ﻭﻳﺎ حتی ﺘﺴﻠA= 268;ﻢ ﺑﻔﺮﻣﺎن های = 5;ﻭﻟﻮﺍ ﺍﻟﺄﻣﺮﺳﻴﺎﺳ= 5264;،ﻣﺪﺍک که ﻤﻐﺎﻳﺮ ﺑﺎ= 5165;ﺣﮑﺎم ﺨﺪﺍ ﺑﺮﺍی ﺴﻠ&#= 65262;ک ﺴﺎﻟک ﭽﻴﻨﻦ ﻧ&#= 64405;ﻔته ﺒﺎﺷﻨﺪ، ﻣﻌﻘ= 5262;ل ﻮﻣﺼﻠﺤت اﺳﺖ. &#= 65261; ﺍﮔﺮﻫم ﻠﺎﺯم = 5170;ﺎﺷﺪ، ﺑﺮﺍی ﻔﺮﻣﺎﻧ= 5260;ﺎﻯ ﻇﺎﻟﻤﺎنه ﺤﮑA= 166;م ﺒﺎﻳﺪ ﻋﮑس اﻟ= 5228;ﻤل ﻨﺸﺎن ﺪﺍﺩ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭﻣﺠﻤﻮعه ﻮﻇﺎﻳف ﭙﻴﺎﻣ= 5170;ﺮ که ﺪﺭ ﻗﺮﺁن ﺁ= 5251;ﺪﻩ، ﻣﻨﺤﺼﺮ ﺑﺎﺑﻠ&#= 65166;غ ﻮ ﺍﺧﻄﺎﺭ ﻭ ﺍﻧ= ﺬﺍﺭ ﻭﺗﻌﻠﻴم کتاب که همان ﺘﻌﻠﻴ= ;م ﺴﻠﻮک اﻟﻬی اʌ= 03;ﺖ. ﺣﺘی ﺤق ﻤﺠﺎﺯ= 5165;ت اﺟﺘﻤﺎﻋی ﺒﻪ = 4344;ﻴﺎﻣﺒﺮ ﺩﺍﺩه ﻨﺸﺪه ﻤ= 4405;ﺮ ﺩﺭﻣﻮﺭﺩ ﺳﺎﻟ&#= 1705;ی که ﺨﻮﺩ ﺑﺨﻮﺍ= 5259;ﺪ،ﻭﺩﺍﻭﻃﻠﺐ ﻗﺼﺎﺹ ﺳﻠﻮﮐی &#= 65170;ﺎﺷﺪ. ﻣﺸﻮﺭت ﭙﻴﺎﻣ= 5170;ﺮ ﺑﺎﺩﻳﮕﺮﺍﻥ،= 05;ه ﺪﺭﺳﻮﺭه ﺸﻮﺭ= 740; ﺁﻣﺪﻩ،ﺩﺭ ﺍﻣ= 5262;ﺭﻏﻴﺮﺳﻠﻮﮐی ﻮﺍﺟﺘﻤﺎﻋی ﻮ= 5203;ﻴﺎﺳی ﺒﺎﺯ ﺧص گرﻭه = 75;ﺎﻳﻤﺎنی اﺳﺖ. ﻭنه ﺪﺭ ﻫ&#= 1605;ه اﻣﻮﺭ ﺍﺟﺘﻤﺎ= 5227;ﻰ ﺑﻌﻨﻮﺍن ﺎﻣﺮ= 740;ه ﺤﮑﻮﻣﺘﻰ. ﻭﺍی&#= 1606; ﺪﺭ ﻫﺮﺩﻭﻟت ﺴ&#= 65268;ﺎﺳی هست که ﺒﺎﻳﺪ ʋ= 69;ﺎ ﻣﺸﻮﺭﺕ ﻭ ﭘﻴﺸ&= #65256;ﻬﺎﺩ ﻋﺎﻗﻠﺎﻥ ﻭ ﻣﺘ&= #65192;ﺼّﺼﻴﻦ ﻭ ﺗﺼﻮﻳب ﺃﮐث= 585;ﻳت ﺒﺎﺷﺪ. ﻭﺑﺮﺍﻯ = ﺭﻫﺒﺮﻧﻴﺰ ﻫﻨﻮﺯ ﺣﻖ ﻭﺗﻮ = ﺑﺎﻗﻰ ﺍﺳﺖ. ﭼﻮن اﺣﮑ&#= 65166;م اﻧﺒﻴﺎ ﻭﮐﺘب = 575;ﻟﻬﻰ،ﺑﻘﺼﺪ ﺗﻌﻠﻴم ﺴﺎﻟﮑ= 5166;ﻥ ﺩﺭﺍﻣﺮﺳﻠﻮک = 575;ﻟﻬﻰ، ﺗﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ی اﺳﺖ، ﻟﺬﺍ ﺍﺻ= 5262;لا ﺗﺸﮑﻴل ﺪﻭﻟت = 5204;ﻴﺎﺳی ﺒﺮﺍی اﻧﺒﻴﺎ = 5261;ﺍﻭﻟﻴای اﻟﻬﻰ ﻣﻄﺮح ﻨ= 5170;ﻮﺩه ﻮ ﻧﻴﺴﺖ. ﻭﺣﺘﻴ= ﺎﮔﺮﺍﺣﮑﺎﻣﻰ ﺑﺎﺷﺪ، ﺧﺎص ﺴ= 5166;ﻟﮑﺎن ﺪﺭﮔﺮﻭه اﻳﻤA= 166;ﻧﻰ ﺁﻧﻬﺎ ﺍﺳﺖ، ﻭ&#= 1606;ه ﺒﺮﺍی ﺠﺎمعه ʌ= 04;ﻴﺎﺳﻰ. ﻣثلا ﺩﺭﻗﺮﺍ = 6; ﺪﺭﻣﻮﺭﺩ ﻗﺼﺎص ﻘﺘل ﻮﺟ= 5198;ﺡ، که همان کاﺭﻣ&= #65166;ی ﺒﺎﻟﻤث ل ﻮﺟﺮ= 605; ﻤﻴﺒﺎﺷﺪ،ﻭ ﻧ= 5268;ﺰ ﻗﻄﻊ ﺩﺳت ﻴﺎ ﺍ&= #65255;ﮕﺸﺘﺎن ﺴﺎﺭﻕ،ﻭ ﺻﺪ ﺿ&#= 65198;به ﺸﻠﺎق ﺰﻧﺎﮐﺎ= 5197;،ﻭنه تﻋﺪﺍم ﻮﺳﻨﮕA= 204;ﺎﺭ ﺁﻧﻬﺎ،ﻭﺑﺎﻟA= 166;ﺧﺮه ﻘﺘا عاﻣل ﻔﺴʋ= 66;ﺩ ﻭﺷﺮ ﺩﺭﺟﺎﻣﻌ&#= 65258;، که ﻘﺼﺪ ﻣﺤﺎﺭ= 576;ه ﺒﺎ ﺧﺪﺍﺭﺍ ﺩﺍ&= #65197;ﺩ جای ﺑﺤث اﻳن ᥽= 2;ﺠﺎﺯﺍﺗﻬﺎ ﻭﺗﻔﺴﻴﺮﻋﺮﻓ= 5166;ﻧﻰ ﻭﺳﻠﻮﮐی ﺁﻧﻬ= 5166; ﺩﺍﺭﺩ. ﻟﺬﺍ ﻓﻘ= ﻬﺎﻯ ﺍﻳﺮﺍﻥ، ﻣﺎﻧ= 5256;د ﺭﮊﻳم ﻨﻈﺎمی A= 262; ﭘﺎﺩﺷﺎﻫﻰﻗﺒ= 5248;ی ﺨﻮﺩ ﻫﻤﺎن ﻘﻮ&#= 65165;ﻧﻴن ﺮﺍ ﻣﻮﺭﺩ ﺍﺳﺘ&= #65236;ﺎﺩه ﻘﺮﺍﺭﺩﺍﺩه اA= 255;ﺪ، ﻭﺑﺮﺍﻯ ﻣﺴﺎﺋ&#= 1604; اﺟﺘﻤﺎﻋی ﻮﺧA= 220;ﺎﻫﺎی ﺒﺸﺮی ﺒﮑﺎﺭﺑ= 5198;ﺩﻧﺪ ﻭﺍﺣﮑﺎم ﻣی ﺼ= 5166;ﺩﺭ ﮐﺮﺩﻧﺪ، که ﺪA= 197;ﻗﺮﺁن ﻮﺳﻨّت ﻨﺎم ﺒA= 198;ﺩﻩ ﻧﺸﺪﻩ. ﻭﻟﺬﺍ ﺁ= ﻧﺮﺍ ﺑﺎﺣﮑﺎم ثاﻧʌ= 62;یه ﻮﻣﻮﺿﻮع ﻤﺼﻠ= 5188;ت ﻨﻈﺎﻡ، ﻭ ﺗﻔﺴ&#= 65268;ﺮﺍت غلط ﻮ ﮐﻠﺎﻩ ﺷ= 5198;ﻋی های ﺰﻳﺮﮐﺎنه= ; ﻤﺘﻮﺳل ﺸﺪﻧﺪ. ﻭﮐﺎﺭ ﺑ= ﺠﺎﺋی ﺮﺳﻴﺪ،که ﺨﻤʌ= 68;نی اﺣﮑﺎم ﺴﻴﺎﺳA= 264; ﻟﺎﺯم ﺒﺮﺍی ﺤ= 5236;ﻈ ﺮﮊﻳم ﺨﻮﺩ ﺭﺍ&#= 65251;ﻘﺪم ﺒﺮﻧﻤﺎﺯ ﻭﺭﻭ&#= 65199;ه ﺪﺍﻧﺴﺖ. ﻭﺭﺳﻤ&= #65166; ﻭﻋﻠﻨﺎ ﺍﺯ ﮐﺎ&= #65193;ﺭیک ﺤﮑﻮﻣت ﻤﺬﻫﺒ= 740; ﻮﻟی ﻘﺸﺮی ﻮﻇ= 5166;ﻫﺮی ﺨﺎﺭج گرﺩﻳﺪ. = 5261;ﮐﺎﻣﻠﺎ ﺣﮑﻮﻣت غیرﻣ᥷= 6;ﻫﺒی ﻮﺳﻴﺎﺳﻰ،ﻭﺣ= 78;ی ﺒﻤﺮﺣﻠﻪ ﺭﮊﻳ&#= 65250; ﺳﺮﻣﺎیه داری= ﻮﺣﺰبی ﺮﺳﻴﺪ. ﺗﻤﺎمی اﺩﻳﺎن اﻟﻬی ʌ= 62;ﺍﺯﺟﻤله اﺳﻠﺎﻡ،ﺩﻳنی= ; ﺠﻬﺎﻧی هستند ﻭنه ﺨﺎ= ص ﻴک ﻘﻮﻡ. که ﺤﮑ&#= 65262;ﻣت ﻮﺭﮊﻳم ﺨﺎص ﺨ= 5262;ﺩﺭﺍ ﺑﺎﻳﺪ ﺩﺍﺷته = 5170;ﺎﺷﺪ. ﺯﻳﺮﺍ ﺑﺮﺍی ﺴ&#= 65268;ﺎﺳت ﻨﻴﺎﻣﺪﻩ، ﺑﻠ= 4401;ﻪ ﺧﺎص ﺴﻠﻮک عرʌ= 35;ﺎﻧی ﻮ ﺍﻟﻬی اﺳﺖ. ﻭ&= #65197;ﺑﻄی ﻨﻴﺰ ﺑﺎﻣﺴﺎﺋ&#= 1604; ﺴﻴﺎﺳی ﻮﺑﻴن = 575;ﻟﻤﻠﻠﻰ ﻭﻣﻠﻴﺘﻬﺎ ﻧﺪ&#= 65165;ﺭﺩ ﻣﮕﺮﺁﻧچه که ʋ= 94;ﺭ ﺭﻭﺍﺑﻄ ﺒﻴن ا= 5247;ﻤﻠﻞ ﻣﺮﺑﻮﻃ ﺒﺴﻠﻮ&#= 1705; اﻟﻬی ﻮ ﺗﮑﺎﻣ= 5246; ﺭﻭح ﺒﺎﺷﺪ. ﻭﺣ&= #65176;ی اﮔﺮ ﺩﻳﺪﻳﻢ، که ﺤﮑﻮﻣت اﺳʌ= 48;ﺎﻣی ﺒﺮﭘﺎ ﺷﺪ،ﻭﻳ= 5166; ﺣﮑﻮﻣت ﭙﺎپ ﻮ &#= 64400;ﻠﻴﺴﺎ ﻭﮐﻨﻴسه ﭙﻴﺪA= 165; ﺷﺪﻩ، ﻣﻮﺿﻮع = 5198;ﺑﻄی ﺒﺨﺪﺍ ﻭﺳﻠﻮک اﻟﻬﻰ،ﻭﻣﺎﻣʌ= 62;ﺭﻳﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻧ&#= 65194;ﺍﺭﺩ. ﺣﮑﻮﻣﺘﻬﺎ،ﺍA= 199;ﺟﻤﻠﻪ ﺣﮑﻮﻣﺘﻬﺎی ﻤ= 5196;ﻫﺒی ﻮﻏﻴﺮﺳﻠﻮﮐی = 5262;ﺳﻴﺎﺳﻰ، ﻗﻄﻌﺎ ﺭﻭﺯﻯ ﻫ&= #1605;ه ﺁﻧﻬﺎ ﺑﺎﻳﺪ ﺳ&= #65240;ﻮﻃ کنند ﻭﻟی ﺤﮑ᥾= 2;ﻣت اﺩﻳﺎن اﻟﻬی ʋ= 70;ﺮﺩل ﺴﺎﻟﮑﺎﻥ،ﺳﺎA= 239;ﻄ ﺸﺪﻧﻰ ﻧﻴﺴﺖ. ﻣ= ﮕﺮﺍﻳﻨکه ﺤﮑﻮﻣتی اﻟﻬ®= 0; ﻴﺎ ﻃﺮﻳﻘتی ﺒﺎ ﻗ= 615;ﺮّه ﺸﻬﻮﺩی ﺠﺪﻳﺪ &#= 65169;ﺮﺗﺮ ﻇﻬﻮﺭ ﮐﻨﺪ. ﻭﻟ= ی ﺒﺎﺯﻫمین ﺤﮑʌ= 62;ﻣت ﺪل ﻮﺳﻠﻮک ﺪﺭ &#= 65165;ﺧﺘﻴﺎﺭ ﻭﻣﻴل ﺴﺎﻟک اA= 203;ﺖ، ﻭ ﺍﮐﺮﺍﻫﻰ در دین ورزی نیس= 578; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻨﻮﺯ ﺑﺤث ﺪﺭﺑﺎﺭه = 5198;ﺍﺑطه ﺪﻳن ﺴﻠﻮﮐ ی ﻮ &= #65165;ﻟﻬی ﺒﺎ ﺳﻴﺎﺳﺖ، ﻭ&#= 65165;ﻳﻨکه ﺪﻳن ﺮﺳﻤﻰ ﻏﻴ&#= 65198;ﺳﻠﻮﮐﻰ، ﺧﻮﺩ ﻋﻴن ﺴﻴﺎ&#= 65203;ﺖ،ﻭﺑﺪﺗﺮ ﻧﻴﺰﻫﺴﺖ، ﻫﻨ= 5262;ﺯﭘﺎﻳﺎن ﻨﻴﺎﻓته اﺳﺖ. = 5193;ﺭ ﻃﺮح ﺘﺎﺭﻳخ اA= 193;ﻳﺎﻥ، ﻭﺗﺎﺭﻳخ ﺘﺤﻮ= 5247;ﺎت اﺟﺘﻤﺎﻋی ﻤﻠA= 246;، ﻣﻴﺘﻮﺍﻥ ﺑﺮﻭ&#= 65165;ﺑﻂ ﺑﻴﺸﺘﺮﻯ ﺩﺳت &#= 65268;ﺎﻓﺖ، که ﺨﻮﺩ ﺗﺤﻘﻴ= 602;ی ﺪﺭﺍﺯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺩﺭﻋﺼﺮﻣﺎ، ک= 07; ﻔﻀﺎ ﻭﺍﺗم ﻮﺗﮑﻨﻮ= 5247;ﻮﮊی غالب اﺳﺖ، ﻣﺴ= ;ﺄله ﻔﻄﺮت ﮋﻧﺘﻴﮑ= 740; ﺨﺪﺍ ﺟﻮﺋﻰ،ک= 07; ﺒﺎﺫﺍت اﻧﺴﺎن ﻮ ﻓﮑﺮ &#= 65165;ﻭﻋﺠﻴن اﺳﺖ،ﺑﺎﻳﺪ ﺑA= 198;ﺭﺳی ﺪﻳﮕﺮی ﺒﺸﻮﺩ. &= #65261;ﻳﺎ ﺍﻳﻨکه ﭽﺮﺍ ﺳ= 5166;ﻟﮑﺎن ﻮﺍﻟﻬﻴﻮن اﺯ = 5165;ﻣﻮﺭ ﺳﻴﺎﺳی ﻮﻣﺎﺩ= 740; ﻤﻤﻨﻮع ﺸﺪه اA= 255;ﺪ. ﻭﺩﻭﺭی ﺁﻧﻬﺎ &#= 65165;ﺯﺩﻧﻴﺎ ﻭﺍﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263; ﻣﺎﻧﻨﺪ ﺍﻣﻮﺭ &= #65203;ﻴﺎﺳﻰ، ﺍﺯﻟﻮﺍﺯم ﺘﺨ= 5248;یه ﻨﻔس ،ﻭﮐﺴب ﺸA= 260;ﻮﺩ ﺍﻟﻬی اﺳﺖ. ﻭﻗ&#= 65176;ی ﺘﺄﺳﻴس ﻴک ﺮﮊ= 5267;ﻢ ﻭﺑﺮﺍﻧﺪﺍﺯی = 5153;ن ﻧﺮﺍ ﺑﺮﺭﺳی ﻤ&#= 65268;ﮑﻨﻴﻢ،ﻋﻮﺍ᥽= 1;ل اﺗﻔﺎق ﻤﺮﺩم A= 170;ﺮﺍﺳﺎس اﻣﻮﺭی ﻄﺒﻴﻌA= 264; ﻫﺴﺘﻨﺪ. ﻭﻧﻘش گناه ﻮﻫﻮس ﻮᥴ= 5;ﻟﻮﺩﮔی ﻨﻔس ﻮﻧﺎﺧﻮﺩ &#= 65165;ﮔﺎه اﺎﻓﺮﺍﺩ، ﺩﺭA= 153;ن ﺁﺷﮑﺎﺭ ﺍﺳﺖ. ﻭ= ﺍﻳن ﺨﻮﺩ ﺑﺮﺍی ﻤﺤ&#= 65240;قان اﻣﻮﺭ ﺳﻴﺎﺳی = 5184;ﺎﻟب اﺳﺖ. ﻭﻟی ﻨﻘش &#= 65194;ﻳن ﺮﺳﻤﻰ ﻭﺳﻴﺎﺳ&#= 1740; ﻮﻏﻴﺮﺳﻠﻮﮐﻰ= 548; ﺑﻌﻨﻮﺍﻧی که عاﻣل ﺴﻴﺎﺳی ʌ= 62;ﻣﺎﺩی ﻤﻄﺮح اﺳﺖ. که = 5170;ﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﮔﻮنه &#= 65176;ﺤﻘﻴق ها ﺷﻨﺎﺧته گر= ;ﺩﻧﺪ. ﻭ ﺍﺯﮔﺬﺷته ﻄ= 5198;ح ﻤﺪﻳنه های ﻔᥴ= 6;ﺿله ﻔﻠﺎﺳﻔﻪ،ﻭﺑA= 268;ﻨش ﺁﻧﻬﺎ ﺑﺮﺍی ﻨ&#= 65224;ﺎم اﻳﺪﺁل ﺒﺮﺍی A= 184;ﺎمعه همیشه ﺒﺎﺷﮑﺴ= ;ت ﺮﻭﺑﺮﻭ ﺑﻮﺩﻩ&#= 1548; ﻭﺣتی ﺒﺮﺍی ﺘA= 184;ﺮبه ﻨﻴﺰ ﺍﺟﺮﺍ ﻧﺸ&= #65194;ه اﻧﺪ. ﭘس ﭽﮕﻮن= 607; اﺳت که ﻤﺘﻔﮑʋ= 98;ﻳن ﺠﺎمعه ها ﻓﻠᥴ= 6;ﺳفه هستند. ﻭﺍﺳﺘ᥷= 4;ﻟﺎﻟﺎت ﻔﻠﺴﻔی ﻤﻴﮑﻨ= 5256;ﺪ. ﻭﺍﺯ ﻗﻮﺍﻧﻴن &#= 65220;ﺒﻴﻌی ﺒﺮﺍی ﺘﻐﻴﻴﺮ= 5165;ﺕ ﺍﺟﺘﻤﺎﻋی ﻨﺎ= 605; ﻤﻴﺒﺮﻧﺪ ﺩﺭﺣ&#= 65166;ﻟﻴکه عملا ﺩﻳﺪه ﺸ᥷= 4;ه ﺘﻮﺣﺸی ﻤﺘﻤﺪ= 5255;ﺎنه ﻮﻣﻈﺎﻟﻤﻰ ﺍﻧ&#= 65204;ﺎﻧﮕﺮﺍﻧﻪ، ﻫﻤﻴشه ﺤﺎﮐم A= 170;ﺮﺟﺎمعه ها اﻧﺴﺎﻧی ﺒʌ= 62;ﺩه که ﺤﺘی ﺪﺭﺟﺎ= 05;عه هاﻯ ﺩﻣﮑﺮﺍت A= 262; ﺍﺭﺍم ﻨﻴﺰ ﺍﻳ&#= 1606; ﻘﻮﺍﺭهﻫﺎی ﻮA= 187;ﺸﻴﺎنه ﺤﺎﮐم هستند . ʋ= 69;ﺎﻳﺪ ﻧﻘش ﺨﺪﺍﻭﻧﺪ= 5193;ﺭ ﺗﺪﺑﻴﺮﻫﺴﺘی = 5262; ﺟﺎمعه ها ﺭﺍ ʋ= 83;ﺴﺖ. ﻭ ﻳﺎ ﻧﻤﺎﻳﻨﺪ&= #64404;ﺎن اﻟﻬی ﺪﺭﺍﻧﺒA= 268;ﺎ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ی ﺪﺭﻫﺮﺯﻣﺎﻥ، چه ﻤﻴﺘﻮﺍﻧنž= 3; ﺑﮑﻨﻨﺪ؟ﻭﺍﻟ&= #1617;ﺎ ﺑﺎﻳﺪ ﺩﻧﻴﺎ ﺭ&= #65165;ﻳک ﻄﻠﺴﻢ ﺷﻴﻄﺎﻧ&#= 1740; ﺪﺍﻧﺴﺖ، که آʋ= 91;ﻮﻧﺪﻫﺎی اﺑﻠﻴﺴﻰ، ﻭﺳA= 268;ﺎﺳت ﻤﺪﺍﺭﺍن ﺠﺎه = 5220;ﻠﺐ، ﺭﺍ ﻓﺘنه اﻯ ﺳ= 5248;ﻮﮐی ﻮ ﻭﺳﻴله اﻯ ﺑ= 5198;ﺍی ﮕﻤﺮﺍﻫی ﻨﺎﺷ= 5166;ﻳﺴﺘﮕﺎن ﺪﺍﻧﺴﺖ، که ﺒA= 252;ﻮﺟب ﻘﻮﺍﻋﺪی ﺠﻬﻨ= 5252;ﻰ،ﮐﺎﺭﻣﺎ ﻭﻣﺠﺎﺯﺍﺗﻬﺎ= 5263; ﺑﺎﻟﻤثل ﺪﺭﺩA= 255;ﻴﺎ ﮔﺮﻓﺘﺎﺭﮔﺮﺩ= 5255;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA><o:p> </o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM070><span dir=3DLTR>M070</span></a><span dir=3DLTR> </spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>آینده نگری و پیش گوئی </span></b><b><span dir=3DLTR><o:p></o:p></spa= n></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>(ﺩﻳ= ;ﻮﺩﻭﺭ ﻣﮕﺎﺭﻯ) ﮐﻪ ﺯﻧ= ّﻨﻮﻥ ﺍﻭﺭﺍ ﺷﻨﻴﺪﻩ &= #65169;ﻮﺩ،ﻋﻘﻴﺪﻩ ﺍﺭﺳﻄﻮﻯ ﻣﺎﺩ&#= 65263; ﮔﺮﺍ ﺭﺍ ﻣﻄﺮﺡ = ﮐﺮﺩﻩ، ﮐﻪ ﻋﻘﻴﺪﻩ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎ،ﻭﻳﺎ ﭘس ﺍ= 5199; ﻣﺮﮒ ﺩﺭ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ، ﻭﻳﺎ ﺩ&#= 65197;ﺗﮑﺮﺍﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; ﻳﺎ ﺑﺪﺗﺮ ﺑﺸﺮ&= #65263;، ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺍ&= #65267;ﻦ ﺍﺣﺘﻤﺎﻝ ﻳﺎ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ ﻳﺎ ﻏﻠﻂ. ﺩ= ;ﺭ ﻳﻚ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﺩﻭﮔﺎﻧﻪ ﺫﻫﻦ &= #65165;ﻧﺴﺎﻥ،ﺑﻬﺘʋ= 98; ﻣﻴﺘﻮﺍﻧﺪ ﺗﺼ&#= 65262;ﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﻭﭼﺎﺭ ﮔﻴﺠﻰ &= #65255;ﺸﻮﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65252;ﻪ ﻧﻈﺮﻳّﺎﺕ ﻣﻴ= 5176;ﻮﺍﻧﻨﺪ ﻫﻢ ﺩﺭﺳت ﺒﺎﺷ&#= 65256;ﺪ ﻭﻫﻢ ﻏﻠﻂ. ﺯﻳﺮ= ﺍ ﺑﻴﻦ ﺩﺭﺳﺘﻰ ﻭ = ﻧﺎﺩﺭﺳﺘﻰ،ﻣA= 198;ﺍﺗﺐ ﺻﺤّﺖ ﻧﺴﺒﻰ ﺯ&#= 65267;ﺎﺩ ﺍﺳﺖ. ﻃﺒﻘﻪ ﺑﻨ= ﺪﻯ ﺩﻭﮔﺎﻧﻪ ﺩﺭ ﺍ&= #65251;ﻮﺭ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263; ﻭﺩﺭ ﻋﻠﻢ،ﻗﺎ= 5169;ﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻮ&#= 65239;ّﺖ ﻫﺴﺖ. ﮐﻪ ﺻﺤﺒﺖ= ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﻗﺎ= 5169;ﻞ ﺗﺠﺮﺑﻪ ﻭ ﺍﺣﺴ&= #65166;س ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺩ= ﺭ ﺑﺎﺭﻩ ﻋﻮﺍﻟﻢ &= #65231;ﻴﺒﻰ ﻣﻮﺟﻮﺩ ﻧﺎﺩﻳ&#= 65194;ﻩ،ﻭﻳﺎ ﻧﻴﺎﻣﺪﻩ که ﺨ= 5262;ﺍﻫﺪ ﺁﻣﺪ ﻭﻧﻴﺰ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ ﺩﺭ ﺍﺣﻮ&= #65165;ﻝ ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ،ﮐﻪ ﺳ= 5252;ﺒﻮﻟﻬﺎئی اﺯ ﺁﻳﻨﺪﻩ ﺭﺍ &= #65165;ﮐﻨﻮﻥ ﻣﻰ ﺑﻴﻨﻨﺪ، ﺻ&#= 65188;ﺒت اﺯ ﺣﻘﻴﻘﺖ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ. ﻭﻧﻪ ﻭﺍﻗﻌﻴّ= 5174; ﮐﻪ ﻣﺘﻐﻴّﺮ ﺧ&#= 65262;ﺍﻫﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩ. ﻭ ﺳﻴّA= 166;ﻟﻪ ﻭﺟﻮﺩ ﺣﺎﻝ ثب= 575;ﺗﻰ ﻧﻤﻴﺪﻫﺪ. ﻣثا= 5245; ﺍﺭﺳﻄﻮ ﺍﺳﺖ،= 4400;ﻪ ﺳﻘﺮﺍﻁ ﻳﺎ ﺯﻧ&= #65194;ﻩ ﺍﺳﺖ ﻳﺎ ﻣﺮﺩﻩ&= #1548;ﻭ ﺷﻖّ ثالثی ﻧﺪ= ;ﺍﺭﺩ. ﺍﻟﺒﺘﻪ ﺩﺭ ﻭﺟ&= #65262;ﺩ ﻧﺎﺳﻮﺗﻰ ﺗﻦ ﺳ&= #65240;ﺮﺍﻁ،ﻭﻟﻰ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺡ &= #65261;ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ، ﻫﻢ &= #65199;ﻧﺪﻩ ﺍﺳﺖ،ﻭ ﻫﻢ ﺩﺭ &= #65183;ﻬﺎﻥ ﻧﺎﺳﻮﺕ ﻧﻴﺴﺖ. = ﻭ ﺩﻳﻮﺩﻭﺭ ﺍﻳﻦ &= #65239;ﻀﻴّﻪ ﻣﻨﻄﻘﻰ ﺭﺍ ﺑﺮ&= #65165;ﻯ ﮔﺬﺷﺘﻪ ﻭ ﺣﺎﻝ = ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩ،ﻭﺑﺮA= 165;ﻯ ﺁﻳﻨﺪﻩ ﻧﻤﻰ ﭘ&= #65196;ﻳﺮﺩ. ﺯﻳﺮﺍ ﻧﻈﺮ ﺑﻤ&= #65166;ﺩﻩ ﺟﺴﻢ ﺩﺍﺭﺩ،ﻭ= 5255;ﻪ ﺑﺮﻭﺡ ﻭﺍﻣﻮﺭ &= #65231;ﻴﺮ ﻣﺎﺩﻯ. ﮐﻪ ﺣﺘﻰ= ﺍﻣﻮﺭﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ ﭼﻮﻥ ﺭؤ&#= 65267;ﺎﻫﺎ ﻧﺎﺳﻮﺗﻰ ﻧﻴﺴ&#= 65176;ﻨﺪ، ﻭ ﻧﺸﺎنه اﻯ ﺍ= 5199; ﺍﻣﻮﺭ ﺍﻟﻬی ﻮ &= #65231;ﻴﺒﻰ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻣﺪه ﻨﺪﺍﺭﺩ. ﻭﺍﺯ ﻭ= ﺟﻮﺩ ﻭﺑﻮﺩﻥ ﻏﻴﺮ ﺃ&= #65175;ﻤﻰ ﺩﺭ ﺗﻦ. ﺍﻟﺒﺘﻪ= ﺟﻨﮓ ﺗﺮﻭﺍ ﺗﮑﺮﺍﺭ &= #65251;ﻴﮕﺮﺩﺩ ﻳﺎ ﻧﻤﻰ ﮔﺮﺩﺩ = ﺻﺤﻴﺢ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻫ= ;ﺴﺘﻰ ﺗﮑﺮﺍﺭﻯ ﻧﻴﺴ&#= 65174;. ﻭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣ= ثاﻟﻬﺎ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻨ&#= 65194;ﻩ ﺩﺭﺳت ﻨﻴﺴﺖ. ﺍ&= #64404;ﺮ ﻫﻢ ﺟﻨﮕﻰ ﺩﻭﺑ&= #65166;ﺭه ﺒﻮﺩه ﺒﺎﺷﺪ، = 5183;ﻨﮓ ﺗﺮﻭﺍ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﺻﻮﺭﺕ ﺟﺪ= ﻳﺪ ﻭ ﺍﺣﻮﺍﻝ ﺗﺎﺯ&= #65257; ﺩﺍﺭﺩ. ﻭ ﺑﻘﻮﻝ= ﺁﻥ ﻣﺘﺼﻮّﻑ،ﮐﻪ A= 165;ﻳﻦ ﺭﻭﺩﺧﺎﻧﻪ ﺗﻨ&#= 65260;ﺎ ﻳﻚ ﺑﺎﺭ ﺟﺎﺭﻯ = ﺍﺳﺖ،ﻟﺤظه ﺪﻳﮕﺮ ﺑﺎ ﺁﺏ ﺩ= ﻳﮕﺮﻯ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﺁﺏ ﺩﺭ ﺍﺣﻮﺍﻝ ﺟﺪ&= #65267;ﺪ. ﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﻭ= ﺟﻮﺩ،ﻫﺮ ﻟﺤﻈﻪ ﻭﺟﻮﺩ ﺩ&= #65267;ﮕﺮﻯ ﺩﺍﺭﺩ. ﭘس ﺍﻧﺴ&= #65166;ﻥ ﺍﻣﺮﻭﺯ ﻫﻤﺎﻥ &= #65165;ﻧﺴﺎﻥ ﺩﻳﺮﻭﺯﻧﻴﺴﺖ. &= #64404;ﺮﭼﻪ ﺩﺭ ﺻﻮﺭﺕ ﻭﻧﺎ&= #65249; ﻳﮑﻰ ﻣﻴﺒﺎﺷﺪ. = ﻭﺣﺘﻤﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﻫﻤﺎﻥ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ ﮐﻪ ﺍﻣﺮﻭ&= #65199; ﻫﺴﺖ. ﺗﻐﻴﻴﺮﺍ&= #65173; ﻣﺪﺍﻡ ﺍﺟﺎﺯﻩ &= #65207;ﺒﺎﺕ،ﺣﺘﻰ ﺑﺼﻮﺭﺕ ﻫﻢ ﻧﻤ&= #65268;ﺪﻫﺪ،ﭼﻪ ﺭﺳﺪ ﺑﻤﺎﻫﻴّ= 5174; ﻳﻚ ﺍﻧﺴﺎﻥ. ﻭ ا= لاّ ﺍﻣﺮﻭﺯ ﺍﻣﮑﺎ&#= 65253; ﺗﻌﻴّﻨﻰ ﺑﺮﺍ= 5263; ﺣﺎﺩثه اﻯ ﺩﺭ = 5153;ﻳﻨﺪﻩ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻨﮕ= ﻮﻧﻪ ﻗﻀﺎﻳﺎﻯ ﻣﻨﻄ&#= 65240;ﻰ ﻭ ﻣﻔﻬﻮﻡ ﺍﻧﺘ&= #65200;ﺍﻋﻰ،ﺩﺍﺭﺍʌ= 63; ﺍﺭﺯﺵ ﺍﺳﺘﻨﺎ&#= 65193; ﺑﺮﺍﻯ ﺣﻘﻴﻘﺖ &= #65267;ﺎﺑﻰ ﻧﻴﺴﺖ. ﺧﻮﺩ ﻓﺮ= ﻳﺒﻰ ﻭ ﻓﺮﺍﺭ ﺍﺯ ﺗﻌ= ﻤّﻖ ﻭ ﻃﺮﺡ ﺍﺣﺘﻤﺎ&= #65247;ﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺩﺭ ﻣﻨﻄﻖ ﺍﺯ ﺿﺮﻭ&= #65197;ﺕ ﻭ ﺍﻟﺰﺍﻡ ﺻﺤﺒ&= #65174; ﻣﻴﺸﻮﺩ،ﺗﻨﻬA= 166; ﺩﺭ ﺿﺮﻭﺭﺕ ﻭﺍ&= #65239;ﻌﻰ ﺍﺳﺖ، ﻭﻧﻪ ﻭﺍ&#= 65239;ﻌﻴّﺘﻬﺎﻯ ﺩﻳﮕﺮ ﺑﻌﺪﻯ،= 4380;ﻪ ﺭﺳﺪ ﺑﺤﻘﻴﻘت &#= 65153;ن اﻳﻨﮕﻮﻧﻪ ﻣﻌ= 5176;ﻘﺪﻳﻦ ﭼﻮﻥ ﺍﺭﺳﻄﻮﻃ&#= 65166;ﻟﻴس ﮐﻪ ﺣﺘﻰ ﻗﻮﺍﻧ&= #65268;ﻦﻣﻨﻄﻖ ﺧﻮﺩﺭﺍ،ﺩﺭ ﺑ= 5166;ﺭﻩ ﻧﻈﺮﻳّﺎﺕ ﻭﮔ= 5236;ﺘﺎﺭﻫﺎﻯ ﺧﻮﻳﺶ ﺑﮑﺎﺭ ﻧ&= #65170;ﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺑﻨﺎﻡ ﻣ= ;ﻨﻄﻖ ﮐﻠﺎﻡ ﻏﻴﺮ ﻣﻨ&= #65220;ﻘﻰ ﺩﺍﺭﺩ ﻭﺣﺘﻰ ﻫ&= #65198;ﮔﺰ ﺍﻣﮑﺎﻥ ﺭﻋﺎﻳ&#= 65174; ﻗﻮﺍﻧﻴﻦ ﻣﻨﻄ&#= 65238; ﻣﺎﺩﻯ ﺍﺭﺳﻄﻮ &= #65169;ﺮﺍﻯﮐﺴﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﺗﻤﺎﻡ ﻗﻀﺎﻳﺎﻯ ﺿﺮﻭ&#= 65197;ﻯ ﻭ ﺍﻟﺰﺍﻣﻰ،ﺑ= 5198;ﺍﻯ ﺁﻳﻨﺪﻩ ﺟﻨﺒﻪ &= #65165;ﺣﺘﻤﺎﻟﻰ ﺩﺍﺭﺩ. ﻳﺎ ﻫﻤﺎ= ﻥ ﻣﺮﺍﺗﺐ ﻓﺮﺍﻭ&#= 65165;ﻥ،ﭼﻪ ﺩﺭ ﺩﺭﺳﺘﻰ ﻳﺎ = ﻏﻠﻂ ﺑﻮﺩﻥ ﻳﻚ ﻗﻀﻴ&= #1617;ﻪ. ﺩﺭﺑﺎﺭﻩ ﺟﻨﮓ &= #65175;ﺮﻭﺍ ﻧﻤﻴﺘﻮﺍﻥ ﮔﻔ&#= 65174;، ﮐﻰ ﺩﺭﺳﺖ ﮔﻔﺘ&= #65258; ﻳﺎ ﻏﻠﻂ. ﻭﺩﺭ ﺑ= ;ﺎﺭﻩ ﻫﺮ ﺃﻣﺮ ﻣﺤﺴﻮ&= #65203;ﻰ ﻧﻤﻴﺘﻮﺍﻥ ﮔﻔ&#= 65174; ﮐﻰ ﺩﺭﺳﺖ ﮔﻔﺘ&= #65258;،ﻭ ﻳﺎ ﺟﻨﮕﻰ ﺩﺭﺳ&= #65174; ﺑﻮﺩﻩ ﻳﺎ ﻧﺒﻮ&= #65193;ﻩ ﺧﻴﻠﻰ ﺍﻣﻮﺭ ﺧ&= #65268;ﺮ ﻭﻧﻴﮑﻮ ﻭ ﺩﺭﺳ&= #65174;، ﺑﺮﺍﻯ ﮔﺮﻭﻩ ﺩ&= #65267;ﮕﺮﻯ ﺑﺪ ﻭﻧﺎ ﺩﺭﺳﺖ = ﺍﺳﺖ. ﻭﺯﻣﺎﻥ ﺩﻳﮕﺮ&#= 65263; ﺑﺮﺍﻯ ﻫﻤﺎﻥ ﮔ&= #65198;ﻭﻫﻬﺎ ﻧﻈﺮ ﺩﻳﮕﺮﻯ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﺩ. ﺩﺭ ﺯﻣ= ﺎﻥ ﺣﺎﻝ ﻭﺍﻗﻊ ﻭ ﻭ= ﺍﻗﻌﻴّﺖ،ﻳﻚ ﺟﻨﺒﻪ ﺍﺯ ﺣﻘﻴ&= #65240;ﺖ ﺍﺳﺖ. ﺁﻧﻬﻢ ﺑﺮ= ﺍﻯ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ. = ﻭﻟﻰ ﺧﻮﺩ ﻭﺍﺻﻞ. ﺑﺤ= ﻘﻴﻘﺖ ﻧﻴﺴﺖ. ﺗﺸﺒﻴﻪ = ﻳﺎ ﺗﻤثیل ﻭ ﻳﺎ ﺣ= 5176;ﻰ ﺳﻤﺒﻮﻟﻰ ﺍﺯﺁ&#= 65267;ﻨﺪﻩ ﻫﺎ،ﮐﻪ ﺩﺭ ﺁﻳ&#= 65256;ﺪﻩ ﻫﺎ ﻭﺍﻗﻌﻴّﺘ= 5260;ﺎﻯ ﺣﻘﻴﻘﻰ ﻭﺍﻗﻌ&#= 65264; ﺗﺮ، ﻭ ﺩﺍﺭﺍﻯ &= #65187;ﻘﻴﻘﺖ ﺑﻴﺸﺘﺮﻯ ﺍﺳﺖ. = ﻋﻘﻞ ﻭ ﻓﻬﻢ ﺍﻧﺴﺎﻥ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺘﻮﺍﻧﺪ ʋ= 65;ﺣﺘﻤﺎﻝ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺑﺪﻫﺪ،ﻭﻟﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﻭﺍﻗﻌﻰ ﺑﺪ&= #65165;ﻧﺪ. ﺩﺭ ﭘﻴﺶ ﺑﻴﻨﻰ = ﻋﻘﻠﻰ ﻭ ﭘﻴﺶ ﺑﻴﻨﻰ ﻫ= ﺎﻯ ﻋﻠﻤﻰ، ﺑﺎﺍﻳ= 5256;ﮑﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺭﺳ&#= 65176;ﻰ ﻣﻄﺮﺡ ﺑﺎﺷﺪ،= 5169;ﺎﺯ ﺍﺣﺘﻤﺎﻟﺎت ﺪ= 5267;ﮕﺮی ﺁﻧﺮﺍ ﺩﮔﺮﮔﻮ&#= 65253; ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ = ﻋﻮﺍﻣﻞ ﻭﺷﺮﺍﻳﻂ ﺩﺭﻫ&#= 65204;ﺘﻰ،ﺑﺮﺍﻯ ﻫﺮ ﺃﻣﺮ ﻭﮐﺎﺭ&= #65263; ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ ﻫﻤﻪ = ﺁﻥ ﺷﺮﺍﻳﻂ ﻭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﻮﺍﻣﻞ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺑﻤﺤﺎﺳﺒﻪ ﻧﻈ&#= 65198;ﻯ ﺧﻮﺩ ﺩﺭ ﺁﻭﺭﺩ.= ﻭ ﻋﻘﻠﻬﺎﻯ ﻏﻮﻝ &= #64344;ﻴﮑﺮ ﺁﻳﻨﺪﮔﺎﻥ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻨﺪ،ﻭﮔA= 198;ﭼﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺣ&#= 65176;ﻤﺎﻟﺎﺕ ﻣﻤﮑﻦ ﺗﺮﻯ ﺭﺍ = ﻣﻄﺮﺡ کنند. ﭘﻴﺶ ﺑﻴA= 256;ﻰ ﻫﺎﻯ ﺁﻣﺎﺭﻯ ﺩ&= #65197; ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ،ﮐﻪ ﻧﻪ ﻋﻠﻤﻰ ﺍﺳﺖ&= #1548;ﻭﻧﻪ ﻭﺍﻗﻌﻴّﺖ ﻣﺎ= 5193;ﻯ. ﻭﻟﻰ ﻳﻚ ﺃﻣﺮﺁ&= #65197;ﺍﻡ ﮐﻨﻨﺪﻩ ﺫﻫﻦ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﻭ ﺁﻳﻨﺪﻩ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﭘﻴﺶ ﺑﻴA= 256;ﻰ ﺁﻣﺎﺭﻯ ﻧﻴﺴﺖ. = ﺣﺘﻰ ﺍﮔﺮ ﻳﻚ ﺩﺭ ﺻﺪ= ﺍﻣﮑﺎﻥ ﺧﻄﺮ ﺩﺭ ﻳﻚ ﺟﺮ= ﺍﺣﻰ ﺑﺎﺷﺪ،ﻣﻤﮑﻦ = 5165;ﺳﺖ ﻫﻤﺎﻥ ﻳﻚ ﺩﺭ ﺻ= ﺪ ﺍﺗﻔﺎﻕ ﺑﻴﻔﺘ&#= 65194;. ﭘﻴﺶ ﺑﻴﻨﻰ ﻫﺎ&= #65263; ﺷﻬﻮﺩﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ،ﺑﺎﺯ ﺩﻗ= 5268;ﻖ ﻧﻴﺴﺖ. ﮐﻪ ﺷﺮﺍ= ﻳﻂ ﻣﻘﺪﻣﺎﺗﻰ ﺍﺣ&#= 65262;ﺍﻝ ﺳﺎﻟﻚ،ﺑﺎ ﺍﺣ= 5262;ﺍﻝ ﭘﻴﺸﻴﻦ ﭘﻴﺮ ﺍ&= #65261;،ﻳﮑﺴﺎﻥ ﻧﻴﺴﺖ. ﻭ ﺟﺰ ﺧﺪ= ;ﺍﻭﻧﺪ ﺃﺯﻟﻰ ﺃﺑﺪی ﻨ&#= 65252;ﻰ ﺗﻮﺍﻧﺪ،ﺗﻤﺎA= 249; ﺷﺮﺍﻳﻂ ﮔﺬﺷﺘ&#= 65258; ﻭﺣﺎﻝ ﻭ ﺁﻳﻨﺪ&= #65257; ﺭﺍ ﺑﺪﺍﻧﺪ،ﮐ= 5258; ﭘﻴﺶ ﮔﻮﺋﻰ ﮐﻨ&= #65194;. که اﻳﻦ ﺗﻨﻬﺎ = 5187;ﻘﻴﻘﺖ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65261;ﺍﻗﻌﻴّﺘﻬﺎ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻣﺎ= ;ﻧﻊ ﺩﺭﻫﺮ ﺍﺣﺘﻤﺎ&#= 65245;، ﻏﻴﺮ ﺣﻘﻴﻘﻰ ﻣ&= #65268;ﺒﺎﺷﺪ . ﺷﺎﻳﺪ ﻋﻘﻞ ﮐﺎ= ;ﻣﻠﻰ،ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣ&= #65176;ﻤﺎﻟﺎﺕ ﺭﺍ ﺑﺮﺍﻯ ﺯﻣﺎ&= #65253; ﺣﺎﻝ ﻭﻳﺎ ﺁﻳﻨ&= #65194;ﻩ ﻧﺰﺩﻳﻚ ﺑﺰﻣﺎ&#= 65253; ﺣﺎﻝ ﺑﺪﻫﺪ. ﻭﺣ= ﺪّ ﺃﮐثر ﺩﺭ ﺑﺎﺭ= 5257; ﺗﻮﻗّﻌﺎﺕ ﺩﺭ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﻣﻴﺘﻮ= 5165;ﻧﺪ ﺑﺎﺷﺪ. ﻭﻧﻪ ﺑﺮ= ﺍﻯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺩ&= #65261;ﺭ. ﮐﻪ ﻧﻪ ﭘﺎﻳﺎﻧ&= #65264; ﺩﺍﺭﻧﺪ ﻭنه ﺸ= 5198;ﺍﻳﻂ ﺟﺪﻳﺪ ﻣﻄﺮﺡ ﺷ&= #65194;ﻧﻰ ﺭﺍ ﺍﻣﺮﻭﺯ ﻣﻴ&= #65176;ﻮﺍن ﺪﺍﻧﺴﺖ. ﺩﺭ ﺑﺎ= ﺭﻩ ﺍﺣﺘﻤﺎﻝ ﻧﻴﺰ &= #65215;ﺮﻭﺭﺗﻰ ﻧﻴﺴﺖ،ﮐﻪ ﺣﺘ= 5252;ﺎ ﺑﺸﻮﺩ،ﻭ ﻳﺎ ﻫ&#= 65252;ﺎﻧﮕﻮﻧﻪ ﺑﺸﻮﺩ. ﻭﻟﻰ ﺗﻨ= ﺎﻭﺏ ﻭ ﺗﮑﺮﺍﺭ ﺍﻣﻮ&= #65197;،ﻭﻟﻮ ﺷﺒﻴﻪ ﺑﻬﻢ،ﺑ= 5166;ﺯ ﺗﮑﺮﺍﺭ ﻳﮑﺪﻳ&#= 64405;ﺮ ﻧﻴﺴﺘﻨﺪ. چه ﺒ&#= 65204;ﺎ ﺣﻮﺍﺩثی ﭘﻴش A= 170;ﻴﻨﻰ ﺷﺪﻩ،ﺿﺮﻭﺭﺗA= 166; ﺩﺳﺖ ﻧﺪﻫﺪ. ﻭﺣ= ﺘﻰ ﺍﻣﺘﻨﺎﻉ ﺁﻥ ﺿ&= #65198;ﻭﺭﻯ ﮔﺮﺩﺩ. ﺩﺭ ﺍﻳﻨ= ﺠﺎ ﺑﺤث ﺳﺮﻧﻮﺷﺖ &#= 65251;ﻄﺮﺡ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻳ= ﺎ ﺑﺎﻳﺪ ﺑﺎﺷﺪ، که ﭙﻴش ﺒﻴنی ʋ= 93;ﺭﺳﺖ ﺩﺭ ﺑﻴﺎﻳﺪ. ﻭ ﻳ= ;ﺎ ﺑﺎﻳﺪ ﺳﺮﻧﻮﺷ&#= 65176;ﻰ ﻧﺒﺎﺷﺪ،ﮐﻪ ﺑ= 5192;ﻮﺍﻫﻴﻢ ﭘﻴﺶ ﺑﻴﻨﻰ ﮐﻨ&= #65268;ﻢ. ﻫﺮ ﺩﻭ ﺭﻭﻯ ﺍﻳ= ﻦ ﻧﻈﺮﻳﻪ ﺑﺎﺯ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ،ﻭﻟﻰ ﺩﺭ= 5203;ت ﻮﻗﻄﻌﻰ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﺳﺮﻧﻮﺷﺖ ﺍﻧﺴ&#= 65166;ﻥ،ﻣﺠﻤﻮﻋﻪ ﺍﻣﮑﺎﻧﺎﺕ ﻭ ﮐ&= #65198;ﺍﻣﺎﺕ ﻭﺗﻮﺍﻧﺎﺋﻰ ﻫ&#= 65166;ﻯ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻭﺭﻭﺍﻧﻰ ﺍﺳﺖ. ﺍﻣﺎ ﺍﻳﻨ= ﮑﻪ ﭼﻪ ﺩﺍﺳﺘﺎﻧﻬ&#= 65166;ﺋﻰ ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﺁ&= #65251;ﺪﻩ ﺑﺎﺷﺪ ﻗﻄﻌﻰ ﻧ&= #65268;ﺴﺖ. ﺁﻧﮕﺎﻩ ﺟﺒﺮ ﻣ&= #65220;ﻠﻖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺟﺒﺮ ﺍﻟﻬﻰ ﻧﻴﺰ ﺍﺯ = ﺍﻳﻨﮕﻮﻧﻪ ﻧﻴﺴﺖ. ﺑﻘﻮﻝ ﻗ= ﺮﺁﻥ،ﺧﺪﺍﻭﻧA= 194; ﺁﻓﺮﻳﺪ ﻭﺭﺍﻩ &= #65255;ﺠﺎﺕ ﻭﺩﺭﺳﺖ ﺭﺍ ﮔﻔ&= #65174;. ﻭﻋﮑس ﺁﻧﺮﺍ،A= 197;ﺍﻩ ﺧﻠﺎﻑ ﻭ ﺳﻘﻮﻁ = ﺭﻭﺡ ﺩﺍﻧﺴﺖ. ﺯﻳﺮﺍ = ﺍﻧﺴﺎﻧﻬﺎ ﺁﺯﺍﺩﻧﺪ،ﮐﻪ = 5175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﮑﻨﻨﺪ،= 5261; ﻳﺎ ﺭﺍﻩ ﻗﻬﻘﺮ&= #65165;ﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﺑﺮﻭﻧﺪ،ﺑﮑﺎA= 197;ﻣﺎﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺎ&= #65199; ﮔﺮﺩﻧﺪ. ﻭ ﺗﮑﺮ= ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺑﮑﻨﻨﺪ. ﮔﻮﺋﻰ ﺍﺯ ﻗﺒﻞ&= #1548; ﺧﺪﺍ ﻧﻤﻴﺪﺍﻧ&#= 65194;،چه کسی ﺭﺍﻩ ﺩﺭﺳA= 174; ﺭﺍ ﺧﻮﺍﻫﺪ ﺭﻓ&= #65174;. ﻭﺳﺮﻧﻮﺷﺖ ﻧﻮ&#= 65227;ﻰ ﺧﻮﺩ ﺩﺭ ﺭﺍﻩ ﺗ= ﮑﺎﻣﻞ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺭﻭﺣﻰ ﺧﻮ= ﻳﺶ،ﺩﺭ ﻭﻟﺎﻳﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺗﺰﮐﻴﻪ ﻧﻔس ﺑﮑﺎﺭ ﻣﻴ&#= 65170;ﺮﺩ،ﻭ ﻳﺎ ﻧﻪ ﺩﺭ ﺭﺍﻩ= ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣﻞ ﻧﻔس . ﻭ= ﻟﺬﺍ ﺩﺭ ﻗﺮﺁﻥ ﻣﮑﺮ&= #65197;ﺍ ﺍﺯ ﺍﺻﻞ (ﺣﺘّﻰ = ﺃﻋﻠﻢ) ﻳﺎﺩ ﻣﻴﮑﻨﺪ. ﻳ= ﻌﻨﻰ ﻧﺸﺴته اﻡ ﺗﺎ = 5153;ﮔﺎﻩ ﮔﺮﺩﻡ. ﮔﻮﺋﻰ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺯ ﻗﺒﻞ ﻧﻤﻴﺪ&= #65165;ﻧﺪ. ﮔﺮﭼﻪ ﺑﺎ ﺗﻮﺟ&= #1617;ﻪ ﺑﺄﺻﻞ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #1578;ه ها ﺩﺭ ﻗﻬﻘﺮﺍ= 5259;ﺎﻯ ﻧﻮﻋﻰ،ﮐﻪ ﻣﺴ= 5156;ﻟﻪ ﺍﮔﺮ ﻣﺮﺑﻮﻁ ﺑ&= #65154;ﻳﻨﺪﻩ ﻧﻴﺎﻣﺪه ﺒﺎﺷ= 5194;،ﺑﺎﺯ ﺟﺒﺮﺍﻟﻬﻰ ﻏﺎ&#= 65247;ﺐ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻳ= ﻌﻨﻰ ﺣﺘﻤﺎ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. ﻭﺗﻨﻬﺎ = ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺳﺮﮐ&#= 65208;ﺎﻥ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﭘﺮ ﻋﺬﺍﺏ ﻧﺼﻴ&= #65168; ﺁﻧﺎﻥ ﻣﻴﺸﻮﺩ. = ﻭ ﺗﺤﻤّﻞ ﻣﺠﺪﺩ &#= 65227;ﺬﺍﺏ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮔ= ﻮﺋﻰ ﻣﺤﺼﻠّﻰ ﮐﻪ ﻧ&#= 65252;ﻰ ﺧﻮﺍﻫﺪ ﺧﻂ ﺧﻮ&= #65193;ﺭﺍ ﺑﻬﺒﻮﺩ ﺑﺨﺸﺪ&#= 1548;ﺑﺎ ﺗﮑﺮﺍﺭ ﺑﻴﺸﺘ&#= 65198; ﻣﺸﻖ ﺷﺒﺎﻧﻪ ﺑ&= #65194;ﺳﺘﻮﺭ ﻣﻌﻠﻢ،ﻧﺎﭼﺎA= 197; ﻣﻴﺸﻮﺩ. ﺧﻂ ﺧﻮ= ﺩﺭﺍﺧﻮﺏ ﮐﻨﺪ. ﻭﻳﺎ ﺩﺭس = ﺭﺍ ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﻣ&= #64401;ﺮﺭ ﺭﻓﻮﺯﮔﻰ ﻳﺎﺩ &= #65191;ﻮﺍﻫﺪ ﮔﺮﻓﺖ. ﻭ ﺍﮔﺮﺑ= ﺰﺑﺎﻥ ﺧﻮﺵ ﻧﻴﺎﻣﻮﺯ&#= 65193;،ﺯﻣﺎﻧﻪ ﺑﺎ ﺳﺮﮐﻮﺑﻴﻬ&#= 65166;ﻯ ﺧﻮﺩ ﻣﻰ ﺁﻣﻮﺯ&= #1575;ند. ﻭ ﺍﮔﺮ ﺑﺎﺯ ﻧﻴ= ﺎﻣﻮﺧﺖ ﺩﺭ ﺗﮑﺮﺍﺭﻫﺎ&#= 65263; ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﺁﻣﻮﺧﺖ. ﭘس ضر= 5261;ﺭﻯ ﻣﻄﻠﻖ ﺍﻟﻬﻰ ﻣ&= #65220;ﺮح ﻨﻴﺴﺖ،ﺑﻠﮑﻪ = 5183;ﺒﺮ ﺧﻴﺮﺧﻮﺍﻫﺎﻧ= 5258; مطرح است. ﮐﻪ ᥽= 9;ﺮ ﻣﺎﺩﺭ ﻭ ﻣﻌﻠّ&#= 65250; ﺑﺎ ﺷﺮﻑ،ﺑﺮﺍ= 5263; ﺍﻃﻔﺎﻝ چنین ʌ= 51;ﻴﺨﻮﺍﻫﺪ. ﻭ ﻧﻪ ﺁﺯﺍﺩﻯ ﺍ= ﺧﺘﻴﺎﺭ ﺩﺭ ﺍﻧﺴﺎﻥ،ﺑ= 5252;ﻌﻨﻰ ﻧﺎ ﻣﺤﺪﻭﺩ ﻫﺴ&= #65174;. ﮐﻪ ﺍﻣﮑﺎﻧﺎﺕ &= #65165;ﻭ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ= ﺭﻭﺍن ﺪﺭ ﺳﺮﻧﻮﺷﺖ ﻧ&= #65262;ﻋﻰ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻣ&= #65188;ﺪﻭﺩ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺍﺻ= ;ﻞ ﭘﺎﺩﺍﺵ ﻭﻣﺠﺎ&#= 65199;ﺍﺕ ﻣﻄﺮﺡ ﺷﺪﻧﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺗﮑﺮﺍﺭ ﮔﺬﺷت= 607; اﻯ ﺩﺭﺩﻧﺎﻙ ﻭ &= #65187;ﻘﻴﺮ ﻧﻮﻋﻰ،ﻣﺠﺎﺯA= 165;ﺕ ﺟﻬﻨّﻢ ﺟﻬﺎﻧ= 5262;ﻡ ﺟﻬﺎﻥ،ﺩﺭ ﺻﻮ= 5197;ﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭ ﺭﺟﻌﺘﻬﺎﻯ ﺩ&= #65197; ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺭﺍﻩ &= #64400;ﺮﺍﻣﺎﺕ ﺩﻭﺭﻩ ﺑﺸﺮﻯ،= 4344;ﺎﺩﺍﺵ ﻭﺍﻗﻌﻰ ﺍﺳﺖ. ﻭ= ﻧﻪ ﺩﺭ ﺑﻬﺸﺖ ﺑﻮﺳ&= #65176;ﺎﻧﻰ ﻭ ﺑﻴﮑﺎﺭﻯ ﻭ ﺑ= ﻴﻌﺎﺭﻯ. ﻭﻟﺬﺍ ﻫﻔﺖ ﺳﺮ&= #65255;ﻮﺷﺖ ﺩﻭﺭﻩ ﺳﻠﻮﻙ،= 5169;ﺴﺘﻪ ﺑﺘﻮﻓﻴﻖ ﺳﺎﻟ&#= 65242; ﺩﺭﻫﺮﻣﺮﺣﻠﻪ &#= 65183;ﺰئی ﺎﺯ ﺗﮑﺎﻣﻞ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ= ﺗﮑﺎﻣﻞ ﻧﻪ ﻧﺎﮔﻬﺎﻧﻰ &= #65165;ﺳﺖ،ﻭﻧﻪ ﺑﺪﻭﻥ ﺗﺤﻤّﻞ &#= 65251;ﺸﮑﻠﺎﺕ ﺁﻥ. ﻭ ﻫﺮ ﺷﻬﻮﺩ= ;ﻯ ﭘﺎﻳﺎﻥ ﻧﺎﻣﻪ &= #65175;ﺤﺼﻴﻠﻰ ﻳﻚ ﺩﻭﺭﻩ ﺳﻠﻮ&= #64400;ﻰ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐﻪ ﺁﻧﭽ= 5258; ﺩﺭﮔﺬﺷته ها ʋ= 87;ﻘﻴﻘﻰ ﺑﻮﺩﻩ،ﻭﺍﻗﻌA= 268;ّﺘﻰ ﺿﺮﻭﺭی ﺪﺍﺷﺘ= 5258; ﺣﻘﻴﻘﺖ ﻧﺴﺒﻰ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﻭ ﻏﻴﺮ ﺁﻥ= ; ﻧﻤﻴﺘﻮﺍﻥ ﻧﻈﺮ ﺩﺍﺩ. ﻭﻟﻰ= ﺩﺭ ﺑﺎﺭﻩ ﺁﻳﻨﺪﻩ &= #65259;ﺎ،ﺍﻳﻦ ﺿﺮﻭﺭﺕ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺭﻳﺎﺿﻰ، ﮐﻪ &= #64344;ﻴﺸﮕﻮﺋﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ &= #65255;ﻴﺴﺖ. ﺑﻠﮑﻪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﺑﺸﻮﺩ. ﻭﺣﺘﻰ ﻣ= ﻤﮑﻦ ﺍﺳﺖ،ﺷﺮﻭﻁ ﺍ= 5251;ﺘﻨﺎﻉ ﻭ ﻧﺸﺪﻥ ﺩﺳﺖ ﺑ= ﺪﻫﺪ. ﺁﻳﻨﺪﻩ ﺭﺍ ﺍﻣ&= #65198;ﻭﺯ ﺑﺎﻳﺪ ﺷﻨﺎﺧﺖ &= #64404;ﺮﭼﻪ ﺑﺎ ﺍﻣﮑﺎﻧﺎﺕ &= #65197;ﺳﻴﺪﻩ ﺑﻤﺎ ﺍﺯ ﮔﺬﺷﺘ&= #65258; ﻫﺎﻯ ﻣﺎ. ﻳﺎ ﻫﻤ= ;ﺎﻥ ﺭﺷﺪ ﻃﺒﻴﻌﻰ ﻭ = ﻓﻄﺮﻯ،ﻭ ﺑﺎ ﻣﺮﮒ ﻭ ﺗﮑﺮ= ﺍﺭﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﮔﺬ&#= 65207;ﺘﻪ ثاﺑﺖ ﺍﺳﺖ،ﻭ A= 153;ﻳﻨﺪه ﻫﺎ ﻣﺤﺘﻤﻞ ﻭﻣ&= #65252;ﮑﻦ ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭ ﺍ= ;ﻣﮑﺎﻥ، ﺣﺎﻟﺖ ﻋﺪﻡ ﺍﻣ&= #64401;ﺎﻥ،ﻧﻴﺰ ﻧﻬﻔﺘﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎ&#= 65253; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65198;ﺍﻯ ﺁﻳﻨﺪﻩ ﺧﻮﺩ،= 5165;ﺯ ﻣﺤﻞ ﻧﻈﺮ ﻧﺎﺭ&= #65203;ﺎﻯ ﺧﻮﻳش ﺮﺍﻫﻰ ﺭ&#= 65165; ﺍﻧﺘﺨﺎب کند. A= 261;ﻳﺎ ﺣﺘﻰ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ،ﺭﺍﻩ ﭘﻴﺸﻨﻬﺎﺩﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭﺍﻭﻟﻴﺎ ﺭﺍ ﺑ&= #65236;ﻬﻤﺪ ﻭ ﺍﮔﺮ ﮐﻪ ﺑﻔﻬ= ﻤﺪ،ﻧﺨﻮﺍﻫﺪ ﺗﻨﺒﻠﻰ ﻭ ﺗﻦ ﭘ= ﺮﻭﻯ ﮐﻨﺪ. ﻭ ﺑﻔﺮﺽ ﺩ= ;ﺭﺳﺖ ﺑﻮﺩﻥ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ، ﺍﺯ ﺩﻳﻨﻮﺭﺯﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺷﺎﻧﻪ ﺧ&= #65166;ﻟﻰ ﮐﻨﺪ. ﻭﺩﺭ ﭼﺮﺍ= ﮔﺎﻩ ﺧﻮﺩ،ﺑﻌﻠﻒ ﭼ= 5198;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶ ﺳﺮﮔﺮﻡ ﮔﺮﺩﺩ &= #64400;ﻪ ﻫﺮ ﻃﻔﻞ ﻓﺮﺍﺭ&= #65263; ﺍﺯ ﻣﺪﺭﺳﻪ ﻭﺩ&= #65197;س ﻮﻣﺸﻖ،ﻋﻤﻠﺎ = 5259;ﻤﻴﻦ ﻫﺮﺯﮔﻰ ﺭﺍ ﺩﺭ = ﺩﻭﺭﻩ ﻓﺮﺍﺭ ﺩﻧﺒﺎﻝ &= #64400;ﺮﺩه اﺳﺖ. ﻭ ﻋﻠﻔﻰ ﮐ= ﻪ ﺑﺮﺍﻯ ﺩﻫﺎﻥ ﺑ&= #65200;ﻯ ﺷﻴﺮﻳﻦ ﺍﺳﺖ،= 5255;ﻪ ﺑﺮﺍﻯ ﻫﺮ ﺩﻫﺎ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺩﻳﮕ&#= 65198;ﻯ. ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65261; ﺷﺎﻳﺴﺘﻪ ﮐﺴﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺍﺯ ﻳﻚ ﻟﺤﻈﻪ ﻭ= ﺁنی ﺰﻧﺪﮔﻰ ﺧﻮﺩ ﺑ&= #65260;ﺮﻩ ﺩﺭس ﺑﮕﻴﺮﺩ. ﮐ&= #65258; ﻧﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65193;ﺭ ﮔﺬﺷﺘﻪ ﺗﻐﻴﻴ&#= 65198;ﻯ ﺑﺪﻫﺪ،ﻭﻧﻪ ﺑ= 5198;ﺍﻯ ﺁﻳﻨﺪﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻧﻈﺮ ﻗﻄﻌﻰ ﺑﺪ&= #65259;ﺪ. ﻣﮕﺮ ﺁﻧﭽﻪ ﺩﺭ = ﺍﻳﻦ ﻟﺤﻈﻪ ﺣﺎﻝ ﺍﺳ&= #65174;،ﮐﻪ ﺁﻳﻨﺪﻩ ﺳﺎﺯﻯ &= #65267;ﺎ ﺟﺒﺮﺍﻥ ﮔﺬﺷت= 607; ﻤﻴﺴّﺮﺍﺳﺖ. ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس،ﻣﺠﺎﺯﺍʋ= 73; ﺟﺒﺮﺍﻥ ﺧﻄﺎﻫﺎﻯ ﮔﺬﺷ&#= 1578;ه ها است . ﻭ الاّ= ; ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺎ&#= 65267;ﺪ ﺟﺒﺮﺍﻥ ﮔﺮﺩﺩ&#= 1548;ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺑﻨﻮ&#= 65225; ﺑﺸﺮﻯ ﺑﺎﻟﺎ ﺑ&= #65268;ﺎﻳﺪ. که این ﺟﺒﺮ ﺍʌ= 47;ﻬﻰ ﺍﺳﺖ،ﻭ ﻧﻪ ﻗﺪ&#= 65197;ﺕ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ن ﻴﺎ ﺭﻭﺡ ﺍﻭ. ﺑﺨ= ;ﺼﻮﺹ ﻭﻗﺘﻰ ﮐﻪ ﻧﻄف&#= 1607; اﻯ ﺩﺭ ﺻﻮﺭﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﺎﭼﻴﺰ ﺑﻮﺩﻩ&#= 1548;ﻭﻣﻨﻄﻘﺎ ﭘﻴﺸﻨﻬﺎﺩ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺁﮔﺎه اﺯ ﺃﺯﻝ &#= 65175;ﺎ ﺃﺑﺪ،ﻭﻳﺎ ﺍﺯ= 5193;ﻳﺮﻭﺯ ﻭﻓﺮﺩﺍﻯ ﻣﺎ،= 4400;ﻪ ﺳﺮﻧﻮﺷﺖ ﻣﺎﺭ&#= 65165; ﺑﻤﻮﺟﺐ ﺁﻥ ﺁﮔ&= #65166;ﻫﻰ ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴ&= #65194;ﻫﺪ. ﻭ ﺑﺎ ﺣﺪّ ﺃﻗﻞ = ﺍﻃﺎﻋﺖ ﻭ ﭘﻴﺮﻭﻯ ﺍﺯ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﺪﺍﻭﻧﺪ،ﺑ= ;ﺎ ﺁﻥ ﻫﻤﻪ ﺍﺳﺘﺪ&= #65247;ﺎﻝ ﻋﻘﻠﻰ ﻭﺣُﺠّA= 176;ﻬﺎﻯ ﺭﻭﺍﻧﻰ،ﻭﺭؤʌ= 67;ﺎﻫﺎﻯ ﺍﻟﻬﻰ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ،ﺁﻧﮕﺎﻩ ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ &= #65259;ﻤّﺖ ﻭ ﺻﺪﺍﻗﺖ ﻭﻋﺸ&= #1602; ﺴﺎﻟﻚ ﺑﺎﺯ ﺁﻳ&= #65256;ﺪﻩ ﺑﻬﺘﺮﻯ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﮔﺮﭼﻪ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﻣﻄﻠﻘﺎ ﭘﺎﻙ ﺭ&= #65261;ﺍﻥ ﻭﺗﺰﮐﻴﻪ ﮔﺮﺩ&#= 65193;، ﻭ ﻳﺎ ﻣﻄﻠﻘﺎ ﻋ= ﺸﻖ ﻭﺭﺯﻯ ﺑﺎ ﻭﺳﻴ&= #65248;ﻪ ﺍﻟﻬﻰ ﻭﺭﺍﻩ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﮐﻨﺪ. ﭘس ﺩ= ﺭ ﺁﻳﻨﺪﻩ ﺑﮑﻤﺎ&#= 65245; ﻣﻄﻠﻖ،ﮐﻪ ﻣﺮ= 5165;ﺗﺐ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺩ&#= 65165;ﺭﻧﺪ ﻧﻤﻴﺮﺳﺪ. ﻭ ﺗﻔ= ﺎﻭﺗﻬﺎ ﺭﺍ ﺑﺮﺍﻯ ﺟﺒﺮ&= #65165;ﻥ ﮐﻤﺒﻮﺩ ﺍﻳﻦ ﻋ&= #65208;ﻖ ﻭﺍﻃﺎﻋﺖ،ﺑﺼA= 262;ﺭﺕ ﮐﺮﺍﻣﺎﺕ ﺳﺨت &#= 65176;ﺮﻯ، ﺣﺘﻰ ﺍﮔﺮ ﻓﺮﺿ&= #65166; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﻭﺩ. ﮐﻪ ﻣﺸﮑ= ﻠﺎﺕ ﺑﻴﺸﺘﺮﺍﺯﺯﻧ= 5194;ﮔﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﻧﻮ&= #65227;ﻰ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ. ﮐﻪ ﺍﺣﺘﻤﺎﻟﺎ &= #65255;ﺘﻮﺍﻧﺪ ﺩﺭ ﻳﻚ ﺗﻮﻟﺪ ﺑ= ﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﺭ&= #65167;ّ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﺪ،ﮐﻪ ﺩﺭ ﻃﺮﻳﻘﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻭ ﻟﺬﺍ ﺭﻭ= ;ﺡ ﺍﻧﺴﺎﻥ ﻓﻠﺞ ﻭ&= #65255;ﺎﺑﻴﻨﺎ ﺑﻨﻔﻊ ﺍﻭ ﺑﻮﺩ&= #65257;،ﮐﻪ ﺩﺭ ﻓﺼﻞ ﺣﻘﻴﺮ&= #65175;ﺮﺑﺎﺷﺪ. ﺟﺎﻟﺐ ﺍﺳﺖ ﮐﻪ = ﺭﻭﺍﻗﻴّﻮﻥ ﻭ ﻋﺮﻓﺎ،ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﺑﺎﺭﻩ ﺿﺮﻭ&= #65197;ﺕ ﻳﻚ ﻗﻀﻴّﻪ ﺩﻓ&#= 65166;ﻉ ﻣﻴﮑﻨﻨﺪ. ﺿﺮﻭ&= #65197;ت ﻮ ﺍﻟﺰﺍﻡ ﻣﻨﻄ&= #65240;ﻰ ﺻﺤنه اﻯ ﺍﺳﺖ= 48;ﮐﻪ ﺍﺯ ﺍﺳﺘﺪﻟﺎﻝ &= #64404;ﺮﻓﺘﻪ ﺷﺪﻩ،ﻭ ﺿﺮﻭﺭ= 5173; ﺗﺼﺪﻳﻖ ﺁﻥ ﺑﺮ&= #65165;ﻯ ﺷﻨﻮﻧﺪﻩ ﻟﺎﺯ&#= 65249; ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻭ= ;ﺍﻗﻊ ﮐﺴﻰ ﻣﺠﺒﻮﺭ ﺑ&= #64405;ﺮﺩﻥ ﺩﺍﺩﻥ ﺑﻀﺮﻭﺭ&#= 65173; ﻓﺮﺿﻰ ﻳﻚ ﻗﻀﻴ&= #65258; ﻧﻴﺴﺖ ﺍﻳﻦ ﺳﻤ&= #64345;ﺎﺗﻰ ﻭﮐﺸﺶ ﻗﻠﺒﻰ ﻭ = ﻗﺒﻠﻰ ﺷﻨﻮﻧﺪﻩ ﺍﺳﺖ &= #64400;ﻪ ﺷﺨﺼﻰ ﺭﺍ ﺻﺎﺩ&= #65237; ﻣﻨﻄﻖ ﻣﻴﺪﺍﻧ&#= 65194;،ﺣﺘﻰ ﺍﮔﺮ ﮐﻠﺎﻡ ﻏﻴ&= #65198;ﻣﻨﻄﻘﻰ ﺑﺎﺷﺪ. ﻭﻳﺎ ﻣﻨ= ﮑﺮ ﻣﻄﻠﺒﻰ ﮔﺮﺩﺩ&#= 1548;ﺣﺘﻰ ﺍﮔﺮ ﻭﺍﻗﻌﻰ،= 5211;ﺎﺩﻕ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻋ= ﻘﺪﻩ ﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ &= #65255;ﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺍﺳﺖ،ﮐ= 5258; ﻋﻘﻴﺪﻩ ﻫﺎ ﺭﺍ = ﻣﻴﺴﺎﺯﺩ ﻭ ﺍﺣﺰﺍﺏ ﻭ ﮔﺮ= ﻭﻫﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺬ&#= 65259;ﺒﻰ،ﻭ ﺣﺘﻰ ﮔﺮﻭﻫﻬﺎ&#= 65263; ﻋﻠﻤﻰ ﻭ ﻓﮑﺮﻯ = ﻭﻓﻠﺴﻔﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65154;ﻭﺭﺩ. ﮔﻮﺋﻰ ﺍﻳﻦ ﻣﮑ&= #65166;ﺗﺐ ﭼﻮﻥ ﮔﻮﺩﺍﻝ ﻣ&= #65262;ﺭ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻫﺮ= ﮐس ﺩﻭﭘﺎﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺁﻥ ﮔﺬﺍﺷﺖ&= #1548; ﺁﻧﮕﺎﻩ ﺁﻳﻨﺪ&#= 65257; ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ &= #65255;ﻴﺴﺖ. ﻭﺧﻮﺍﻩ ﻧﺎﺧﻮ&#= 65165;ﻩ ﺑﻘﻌﺮﮔﻮﺩﺍﻝ &#= 65261; ﮐﺎﺳﻪ ﻣﻮﺭ ﻣﻴ&= #65198;ﻭﺩ،ﻭ ﻃﻌﻤﻪ ﻣﻮﺭ ﻣﻴ&= #65208;ﻮﺩ ﺍﻣﺎ ﺍﮔﺮ ﻳﻚ ﭘ= ﺎﻯ ﺧﻮﺩ ﺭﺍ ﮔﺬﺍﺷ&= #1578; ﻮﺁﺯﻣﺎﻳﺶ ﻭ ﺗ&= #65228;ﻘّﻞ ﮐﺮﺩ،ﻭ ﺁﻧﺮﺍ &#= 65191;ﻄﺮﻧﺎﻙ ﻭ ﻧﺎﺩﺭﺳﺖ ﺩﺍ&= #65255;ﺴﺖ،ﻣﻴﺘﻮﺍʌ= 55;ﺪ ﭘﺎﻯ ﺩﻭﻡ ﺭﺍ ﻧ= ﮑﻨﺪ. ﻭ ﭘﺎﻯ ﺍﻭﻝ ﺭﺍ= ﺑﺎﺯﮔﺮﺩﺍﻧﺪ. ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺗ&= #65262;ﺑﻪ ﺍﺯ ﺭﺍﻩ ﻭﮔﺬﺷ&= #65176;ﻪ ﺧﻮﺩ ﮐﻨﺪ. ﭼﻪ ﺑ= ;ﺴﺎ ﺍﻳﻦ ﺗﺠﺮﺑﻪ ﺁ&= #65199;ﻣﺎﻳﺶ ﺿﺮﻭﺭﻯ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﮐﺴﻰ ﮐﻪ ﭘﺎﻯ ﺍ= ﻭﻝ ﺧﻮﺩﺭﺍ ﺩﺭﺧﻄ&#= 65168; ﻭﺧﻄﺎ ﻭﺧﻄﺮ ﻗ&= #65198;ﺍﺭ ﻧﺪﺍﺩ،ﻗﺪﺭ ﺭ= 5165;ﻩ ﺩﺭﺳﺖ ﺧﻮﺩﺭﺍ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﻧﻤﻴﺪʋ= 65;ﻧﺪ،ﻭﺣﺘﻰ ﺍﮔﺮ ﻣﻮﻓﻖ ﺷﻮ&= #65193;. ﻭ ﻟﺬﺍ ﺍﺯ ﺯﻧﺪ= ﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺟﻬﺎﻥ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264;،ﺣﮑﻤﺘﻰ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ،ﻭﻧﻪ ﺿﻌف ﺪﺭﺗﮑﺎﻣ= 5246; ﺑﺨﺸﻴﺪﻥ ﺧﺪﺍ&#= 65261;ﻧﺪ. ﺑﺮﺍﻯ ﺍﺭﻭﺍﺡ &= #65261; ﻳﻚ ﺑﺎﺭﻩ،ﺩﺭ= 5259;ﻤﺎﻥ ﺃﺯﻝ ﺩﺭ ﻳﻚ ﻓﺮ= ﻣﺎﻥ(ﮐُن ﻔﮑﺎﻥ) ﺑﺠﺎﻯ ﻓ= ﺮﻣﺎﻥ (ﮐن ﻔﻴﮑﻮﻥ) ﻣﻴ= ﺪﺍﺩ. ﻭ ﺍﮔﺮ ﻓﺮﻣﺎﻥ = ﺭﺍ (ﻟﺎ ﻳﮑﻮﻥ)ﮐﺮﺩ= ،ﺍﻟﺒﺘﻪ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟ&#= 65260;ﻨّﻢ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺍﺭﺩ= ;،ﻭﻳﺎﺑﺨﻮﺍﻫ= 5194;، ﺣﺘﻰ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ ﺑﻌﺪﻡ ﺑﺮﻭﺩ. ﮐ= ﻪ ﺑﺎﺯ ﺿﺮﻭﺭﺕ ﻓ&= #65220;ﺮﻯ ﻭ ﻃﺒﻴﻌﻰ ﺭﻭﺡ = ﺣﻘﻴﺮ ﺷﺪﻩ ﺍﻭ،ﺩﺭ ﻧ&#= 65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸ= ﺮﻯ، ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺗﺎ ﺳﺮﺣﺪ&= #1617; ﮐﻤﺎﻝ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﺁﻧﮕﺎﻩ = ﮔﻮﺋﻰ ﻓﺮﻣﺎﻥ (ﮐﻦ ﻓﻴ= ﮑﻮﻥ)ﺗﺒﺪﻳﻞ ﺑﻔﺮﻣﺎﻥ(ﮐﻦ ﻓ&= #64401;ﺎﻥ)ﺷﺪﻩ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻗﻴّﻮﻥ ﮔﻔﺘﻨﺪ. ﺍﮔﺮ ﺑ= ﺨﻮﺍﻫﻴﻢ ﺑﺮﺍﻯ ﻗﻀیّه ای ﺿﺮﻭﺭﺕ ﻗﺎ= 5163;ﻞ ﺑﺎﺷﻢ،ﮐﻪ ﻋﻴ= 5254; ﺣﻘﻴﻘﺖ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ،ﺩﺭ ﺍﻳﻦ ﺷﺮﻁ ﺩﺭﺳ&= #1578; اﺳﺖ، ﮐﻪ ﺗﻤﺎ= 5249; ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﻗ&= #65216;ﻴﻪ،ﻭ ﺷﺮﺍﻳﻂ ﺣﺎﻝ ﻣ&= #65262;ﺟﻮﺩ. ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﺋ&= #65264; ﮐﻪ ﻧﻴﺎﻣﺪﻩ،= 5259;ﻤﮕﻰ ﺣﻘﻴﻘﻰ ﺑﺎﺷﻨ&#= 65194;. ﺍﻟﺒﺘﻪ ﭼﻨﺎﻥ &= #65255;ﺘﺎﻳﺠﻰ ﺿﺮﻭﺭﺕ ﻭ ﺣﻘﻴ&= #65240;ﺖ ﺩﺍﺭﻧﺪ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺩﺭ ﻫﺮ ﺳﻪ ﻣﻮﺭ= ﺩ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65155;ثرﻯ ﺍﺯ ﺣﻘﻴﻘﺖ ﺑﻴ&= #65166;ﺑﻴﻢ. ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﻫ&= #65250; ﺣﻘﻴﻘﺖ ﺑﺼﻮﺭ&#= 65173; ﻭﺍﻗﻌﻴّﺖ ﺩﺭ= 5153;ﻣﺪﻩ،ﺣﺘﻤﺎ ﻓﺮﺩﺍ ﻫﻤﻴﻦ ﻭ&= #65165;ﻗﻌﻴّﺖ،ﺻﺪ᥻= 7; ﻭﺍﻗﻌﻴّﺖ ﺧﻮ= 5193;ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ = ﺍﺳﺖ. ﻋﻤﻠﺎ ﺳﺘﻤﮕﺮ&#= 65263; ﺑﺨﻮﻳﺸﺘﻦ ﺍﺳ&#= 65174;،ﮐﻪ ﺗﺼﺪﻳﻖ ﺿﺮﻭﺭ&#= 65173; ﻗﻀﻴّﻪ ﻳﺎ ﻣﻄ&#= 65248;ﺐ ﻭﺣﮑﻤﺖ ﻭ ﻳﺎ ﺩ= ﺳﺘﻮﺭﻯ ﺗﺮﺑﻴﺘﻰ ﻳﺎ ﻣ&= #65196;ﻫﺒﻰ ﺑﺮﺍی عباﺩﺕ ʌ= 55;ﻤﻮﺩ. ﮐﻪ ﺑﺪ ﺩﻳﻨﺎﻥ = ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ،ﺑﻬﺮA= 255;ﺎﻣﻰ ﮐﻪ ﺑﺎﺷﻨﺪ،ﺑ= 5240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65165;ﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ،ﺩﺭ ﻗ= 5228;ﺮﺟﻬﻨّﻢ ﻫﺴﺘﻨﺪ. ﻭ ﺣﺘﻰ= ﺟﻬﻨّﻤﻰ ﺗﺮ ﺩﺭ ﻗﻬﻘﺮﺍ&= #65259;ﺎﻯ ﻧﻮﻋی ﻤﻴﮕﺮﺩ= 5193;. ﺯﻳﺮﺍ ﻣﺸﺮﻙ ﺑ&= #65262;ﺩﻩ ﮐﻪ ﻧﻈﺮ ﺧﻮﺩ ﻳ= ﺎ ﻧﻈﺮ ﻫﺮ ﻓﻘﻴﻪ = ﺳﻔﻴﻬﻰ ﺭﺍ،ﺑﺮﺍﻯ ﺁﻳ= 5256;ﺪﻩ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65193;،ﺷﺮﻳﻚ ﺧﺪﺍ ﻭﻭﻟﺎﻳﺖ &= #65199;ﻧﺪﻩ ﺧﺪﺍ ﺩﺭ ﻫﺮ ﺯﻣ= ﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ ﮔﻮ&= #65163;ﻰ ﻓﺎﻟﮕﻴﺮﺍﻥ ﺑ&#= 65192;ﻮﺍﻫﻨﺪ ﻃﺒﺎﺑﺖ ﮐﻨﻨﺪ &= #65261; ﺩﻋﺎ ﻧﻮﻳﺴﻰ ﻧ&= #65252;ﺎﻳﻨﺪ ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﻓﺎﺳﺪ ﺳﻨّﻰ،A= 169;ﺪﻭﻥ ﺳﻨّﺖ ﭘﻴﺎﻣﺒ= 5198; ﺩﺭ ﺳﻠﻮﻙ،ﻭ ﻳ&#= 65166; ﺷﻴﻌﻰ ﺑﺪﻭﻥ ﺷ&= #65228;ﺎﻉ ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎﺩﺭﺳﻠﻮﻙ،ﻭ ﻧﻪ ﺩﺭ ﺍﺩﻳﺎﻥ = ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻟﺬﺍ ﮐﺎﺭ ﭘﻴﺸ&= #64405;ﻮﻳﺎن علمی ﺪﺭﺳت ﺘ᥷= 8; ﺍﺳﺖ. ﮐﻪ ﺻﺤﺒت اﺯ ﻗ&#= 65216;ﺎﻳﺎﻯ ﺷﺮﻃﻴّﻪ ﻣﻴﮑ= 5256;ﻨﺪ. ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﮔ&= #65198; ﭼﻨﻴﻦ ﺷﺮﺍﻳﻂ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩ ﭼﻨﻴﻦ A= 187;ﻮﺍﺩثی ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺍ= ﮔﺮ ﻧﺒﻮﺩ ﮐﻪ ﭘﻴﺸ&= #64405;ﻮﺋﻰ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ. &= #65175;ﺎﺯﻩ ﺷﺮﺍﻳﻂ ﻣﻮﺭﺩ &= #65165;ﻋﺘﻘﺎﺩ ﻋﻠﻤﻰ ﻧﻴﺰ ﮐﺎ&= #65251;ﻞ ﻧﻴﺴﺘﻨﺪ. ﺯﻳﺮ&= #65165; ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﺮ&= #65165;ﻳﻂ ﻭﻋﻮﺍﻣﻞ ﺩﺭ ﺣ&= #65262;ﺍﺩث ﺁﻳﻨﺪﻩ ﺩﺧﺎﻟ&#= 65174; ﺩﺍﺭﻧﺪ. ﻭ ﻗﻀﻴ= ﻪ(ﺗﺎﻟﻰ)ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻗ= ﻄﻌﻴّﺖ ﻭ ﺿﺮﻭﺭﺕ ﻧﻈﺮ = ﻣﺎ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﺩ. ﺁﻧﭽﻪ ﺿﺮﻭﺭﺗ&#= 65166; ﻫﺴﺖ،ﻫﻤﺎﻥ ﻭ= 5165;ﻗﻊ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﻋﻘﻠﻰ ﻭﮐﺮﺍﻣﺎﺕ ﻣﺎ&#= 1548;ﺩﺭ ﺗﻦ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253; ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺃﺯﻟﻰ ﭘﻴﺸﻴﻦ &= #65251;ﺎ ﺍﺳﺖ. ﮐﻪ ﺑﺎﻳﺪ= ﺑﺎ ﻫﻤﻴﻦ ﺷﺮﺍﻳﻂ &= #65251;ﻴﺴّﺮﺧﻮﺩ ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﺗ&= #65262;ﻟﺪ ﻓﻌﻠﻰ، ﺑﺼﻮﺭ= 5173; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺑﻘﺼﺪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ &= #65261; ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65175;ﺤﻘﻴﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﮐﻨﻴﻢ. که هرﭼﻪ ﮐﺮﺍﻣﺎ= 78; ﺒﺎﻟﻔﻌﻞ ﻋﻘﻠﻰ ﻭ ﺭﻭﺍن&#= 1740; ﻮﺣﺘﻰ ﺑﺪﻧﻰ ﻣ&= #65166; ﺑﻴﺸﺘﺮ ﮔﺮﺩﺩ&#= 1548;ﻭ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭ ﺗﻮﻟﺪ = ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺫﺧﻴﺮﻩ &= #65153;ﺧﺮﺕ ﻭ ﺁﻳﻨﺪﻩ ﺑﻬﺘ&= #65198; ﻭ ﮐﺎﻓﻰ ﺗﺮ ﺩﺍ= ﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﮔﺮﭼﻪ = ﻧﻤﻴﺘﻮﺍﻥ ﺫﺧﻴﺮﻩ ﻣﻄﻠﻖ &= #64404;ﺮﺩﺩ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ،ﺫﺧﻴﺮA= 257; ﺳﺎﺯﺍﻥ ﻧﻮﻉ ﺑ&= #65228;ﺪﻯ ﻧﻴﺰ،ﺑﺎ ﻫﻢ ﺗ&#= 65236;ﺎﻭﺕ ﺩﺭ ﺍﻳﻦ ﺫﺧﻴﺮ&= #65257; ﻫﺎ ﺩﺍﺭﻧﺪ. ﺯﻳ= ﺮﺍ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺩ&= #65197; ﺣﺪّ ﮐﻤﺎﻝ ﺧﻮ&#= 65193;،ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻫﻤّﺖ ﻭ ﺳﻌ&= #65264;،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺘﻔﺎﺩﻩ ʋ= 65;ﺯ ﻫﺮ ﻳﻚ ﺍﺯ ﻟﺤﻈ= ﺎﺕ ﺯﻧﺪﮔﻰﺑﺎﻗﻰ= 5251;ﺎﻧﺪﻩﺧﻮﺩﻫ᥸= 4;ﺘﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻗﻴّﻮﻥ ﺩﺭ ﺑﺎﺭﻩ ﺍﻟﺰ&= #65165;ﻡ ﻭ ﺿﺮﻭﺭﺕ ﻣﻨﻄ&= #65238; ﺍﺭﺳﻄﻮ ﻭ ﭘﻴﺮ&= #65261;ﺍﻧﺶ، ﮐﻪ ﺩﺭ ﻃﻮﻝﺗﺎ&= #65197;ﻳﺦ ﺍﮐثرﻳّﺖ ﻋﻈʌ= 68;می ﺪﺍﺷته اند، ﭘ= ;س ﺍﺯ ﺍﺳﺘﺪﻟﺎﻝ &= #65169;ﺮ ﺑُﺮﻫﺎن اﺣﺘʌ= 52;ﺎﻟﻰ ﻭﺁﻳﻨﺪﻩ ﻣﺤﺘ&#= 65252;ﻞ، ﻭ ﺑﺮﻫﺎﻥ ﺗﻦ ﺁ= ﺳﺎﺋﻰ،ﮐﻪ ﺑﺮﻫﺎﻥ ﻣﮕﺎﺭ&#= 65263; ﻫﺎ ﻋﻠﻴﻪ ﺍﺭﺳ&= #65220;ﻮ ﺑﻮﺩ. ﺩﺭ ﺍﻳﻦ ﺑ= ;ﺮﻫﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﻮﻳﺪ ﺍʄ= 04;ﺮﻣﻘﺪﺭ ﺑﺎﺷﺪ،ﺑﻴﻤﺎA= 197; ﺑﺎﭘﺰﺷﻚ ﻭﺑﺪ&#= 65261;ﻥ ﺷﻚ ﺑﻬﺒﻮﺩی ﺨ&#= 65262;ﺍﻫﺪ ﻳﺎﻓﺖ،ﻭﺳﺎﻟ= 05; ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﺍﮔﺮ ﻗﺪﺭ= ﺕ ﺩﻭﻧﺪﻩ ﺩﺭﺳﺮ&#= 65165;ﺳﺮ ﺭﺍﻩ ﭼﻨﻴﻦ ﺑﺎ&= #65207;ﺪ ﺣﺘﻤﺎ ﺑرﻧﺪﻩ &#= 65165;ﺳﺖ. ﺩﺭ ﺍﻳﻨﺠﺎ ﻗَ&#= 65194;َﺭ ﺑﺪﻭ ﻣﻌﻨﻰ ﺍﺳ&= #65174;،ﮐﻪ ﺑﻤﺮﻭﺭ ﺯﻣﺎﻥ &= #65193;ﺭ ﺟﺪﺍﻝ ﻣﻨﻄﻘﻴ&#= 1617;ﻮﻥ ﭘﻴﺪﺍ ﺷﺪﻩ. ﺗﻘ= ﺪﻳﺮ ﺑﻌﻨﻮﺍﻥ ﻗﺪﺭ&#= 65173; ﻭﺗﻮﺍﻥ ﺗﻮﻓﻴ&#= 65238; ﺩﺍﺷﺘﻦ ﺍﺯﺍﻣ&#= 64401;ﺎﻧﺎﺕ ﻗﺒﻠﻰ ﺑﺮﺍﻯ ﮐ&= #65166;ﺭﻯ ﺍﺳﺖ. ﻭ ﻣﻌﻨﻰ ﺩ= ;ﻳﮕﺮ ﺗﻘﺪﻳﺮ ﺩﺍﺷﺘ&#= 65254;، ﻗﺪﺭ ﻭﺳﺮﻧﻮﺷ&#= 65174; ﺍﻟﻬﻰ ﻗﺒﻠﻰ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﭼﻮﻥ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺭ ﺗﻮﻟﺪ ﻓﻌﻠ&= #65264; ﺳﺮﻧﻮﺷﺘﻰ ﻣﻴ&#= 65194;ﻫﺪ،ﮐﻪ ﻫﻤﺎﻥ ﻗﺪﺭﺗﻬ&#= 65166; ﻭﮐﺮﺍﻣﺎﺕ ﺟﺴ&#= 65252;ﻰ ﻭﺫﻫﻨﻰ ﻭﺭﻭﺍ&#= 65255;ﻰ ﮔﺬﺷﺘﻪ ﺍﺳﺖ،= 5261; نه ﺤﮑﻤﻰ ﺍﺯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺑﺪﻭﻥ ﺣﮑﻤﺖ. ﻭ= ﻳﺎ ﺟﺰﺋﻴّﺎت ﺪﺍA= 203;ﺘﺎﻧﻬﺎئی ﺘﺎ ﺩﺭ ﺯﻧﺪﮔﻰ = ﺍﻓﺮﺍﺩ ﺩﺳﺖ ﺑﺪﻫﺪ. ﻭﺍ= لاّ ﺁﻧﮑﻪ ﻗﺪﺭﺕ ﺩ&= #65261;ﻳﺪﻥ ﺩﺍﺭﺩ ﺍﮔﺮسع= 40; ﻨﮑﻨﻨﺪ،ﻭ ﻧﺪﻭﻧﺪ ﺑﺨﻂ ﺁ&= #65191;ﺮ ﻧﻤﻴﺮﺳﻨﺪ. ﻳﻌ&= #65256;ﻰ ﺳﺮﻧﻮﺷﺖ ﻭﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ،ﻭﺣA= 194;ّ ﺃﮐثر ﻭ ﻫﺮ ﻓﻌ&#= 65246; ﺧﻮﺩﺭﺍ ﺑﮑﺎﺭ &= #65255;ﺒﺮﺩﻩ. ﭘس ﻣﻴﺘﻮﺍﻧﺴ= 5176;ﻪ ﻭ ﻧﮑﺮﺩﻩ. ﻭ ﺍﻳ= ;ﻦ ﻫﻤﺎﻥ ﻋﻠّﺖ ﻣ&#= 65184;ﺎﺯﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﻗﻬ&#= 65240;ﺮﺍﺋﻰ ﺗﻮﻟﺪﺍت ﺪﺭ ﺟ&#= 65260;ﺎﻥ ﺍﺳﺖ. ﺗﺎ ﺍﺯ ﻧﻮ= ; ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺠ&= #65194;ﺩ ﻭ ﺩﻳﮕﺮﻯ ﺭﺍ ﺟ= ﻤﻊ ﺁﻭﺭﻯ ﮐﻨﺪ. ﺯﻳ= ﺮﺍ ﺁﻧﮑﻪ ﻣﻴﻤﻴﺮ&#= 65193; ﻭ ﻧﺪﻭﻳﺪﻩ ﺧﺒ&= #65198; ﻧﺪﺍﺭﺩ ﮐﻪ ﮐﺮ&= #65165;ﻣﺎﺕ ﻭ(ﺗﻘﺪﻳﺮ)ﺧﻮﺩ&= #65197;ﺍ ﺑﮑﺎﺭ ﺩﻳﮕﺮﻯ &= #65199;ﺩﻩ ﻭﻣﺼﺮﻑ ﻧﻤﻮﺩ&#= 65257; ﺍﺳﺖ. ﺍﮔﺮﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﺼﺮ&#= 65233; ﻧﺸﻮﺩ،ﺧﻮﺩ ﺑ= 5192;ﻮﺩ ﺑﺰﻭﺍﻝ ﻣﻴﺮﻭ&#= 65193;. ﻭﻣﺎﻧﻨﺪ ﻃﻮﻝ &= #65227;ﻤﺮ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺗ= ﻠﺎﺷﻰ ﻣثبت ﻧﺸﻮﺩ،᥷= 9;ﻣﺎﻧﻰ ﺩﺭ ﺧﻮﺍﺏ ﺧﺎﺗ&= #65252;ﻪ ﻳﺎﻓته اﺳﺖ. ﻧ= 5258;(ﺟﺒﺮ ﻣﻄﻠﻖ)،ﺍﻟﻬﻰ &#= 65251;ﻄﺮﺡ ﺍﺳﺖ، که ﺁﻧﮕA= 166;ﻩ ﻣﺠﺎﺯﺍﺕ ﻣﺨﻠ&#= 65262;ﻗﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺩ&= #65261;ﺭ ﺍﺯ ﻋﺪﺍﻟﺖ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻴﮕﺮﺩﺩ. ﻭﻧﻪ(= ﺍﺧﺘﻴﺎﺭ ﻣﻄﻠﻖ) ﺍﻧﺴﺎﻥ = ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺣﻖّ ﺍﻭ ﺑﺎ&= #65207;ﺪ،ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﺑﺨﻮ&= #65165;ﻫﺪ ﺑﮑﻨﺪ ﻭ ﻗﻬﻘﺮ&= #65165; ﻧﻴﺰ ﻧﺮﻭﺩ. ﺣﺘ= ﻰ ﺍﮔﺮ ﮐﻤﺎﻝ ﻫﻢ = ﻧﻴﺎﻓﺖ. ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺩﺭ ﻫﺮ ﻣ= ﺮﺣﻠﻪ ﺳﻠﻮﻙ ﺷﻬﻮﺩﻯ&#= 1548;ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺭﺍ ﻓﺮﺍ&= #65259;ﻢ ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5165;ﺣﺘﻤﺎﻟﺎ ﺑﺎ ﻣﺸﻴّﺖ ﺍﻟ&#= 65260;ﻰ ﺑﻨﺠﺎﺕ ﻣﺮﺣل= 607; اﻯ ﺑﺮﺳﻨﺪ. ﻭﻟ&= #65264; ﺍﻳﻦ ﺷﺮﻁ ﮐﺎﻓ&= #65264; ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻈﺮ ᥴ= 5;ﻟﻬﻰ ﺍﺳﺖ،ﮐﻪ ﺣﺪّ = 4400;ﻔﺎﻳﺖ ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ،ﻭ ﺗﺒﺪﻳﻞ ﻣﺎ&#= 65259;ﻮﻯ ﺭﻭﺍﻧﻰ ﻭ ﺫﻫﻨ&= #65264; ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺷﺎﻳﺴﺘﻪ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻭﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺸﻮﺩ. = ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺑﻴﺶ ﺍﺯ = ﻧﻮﺩ ﺩﺭﺻﺪ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ ﺑﺸﺮﻯ ﺳﺎﻟﻚ،= 5169;ﺎﺯ ﭘﺎﻙ ﻧﺸﺪﻩ. ﮐﻪ= ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﭘﺎﮐﻰ ﻣﻄﻠﻖ ﺭ&= #65165; ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﺩ= ﺭﺭجعت ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘل ﺒﺸﺮﻯ، ﺁ= 5255;ﮕﺎﻩ ﺗﻮﺍﻥ ﺗﺰﮐﻴﻪ &= #65227;ﻤﻴﻖ ﺗﺮ ﺭﺍ ﺩﺍﺭﻧﺪ.= ﺯﻳﺮﺍ ﻋﺎﻗﻞ ﺗﺮ ﺗﺰﮐ&= #65268;ﻪ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﮑ&= #65256;ﺪ. ﺗﺎﺯﻩ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ،ﺑ= 4345;ﺎﮐﻰ ﻣﻄﻠﻖ ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ. ﮐﻪ ﺩﺭ ﺁ= ;ﻥ ﻧﻮﻉ ﻧﻴﺰ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﻭﺭ&= #65261;ﺍﻧﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﻣﺎﻧﻨﺪ ﮐﻮﺩﮐ&#= 65264; ﺑﺎ ﺷﺮﺍﻳﻂ ﻣﻨ&= #65236;ﻰ. ﻟﺬﺍ ﺗﺎ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻫﺴﺖ،ﺗﺎ ﺭﻭﺣ= 5264; ﻓﺮﺿﺎ ﺑﻤﻄﻠﻖ &= #64344;ﺎﮐﻰ ﺑﺮﺳﺪ. که ﺒﺸﻬ&#= 65262;ﺩ ﻧﻮﺭﺍﻟﺄﻧﻮﺍ= 5197; ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺑﺮﺳﺪ ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺭﺍ ﺑﻴﺎﺑﺪ. ﮐﻪ= ﺧﻮﺍﺳﺘﻪ ﻧﻬﺎﺋﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ(ﻫﻮ)ﻣﻴﺒﺎﺷ= 5194;. ﻭ ﺷﺎﻳﺪ ﺁﻏﺎﺯ = ﻳﻚ ﻭﻇﻴﻔﻪ ﺟﺪﻳﺪ&#= 65263; ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 4380;ﻨﺎﻥ ﺭﻭحی اﻟﻬﻰ ﺷA= 194;ﻩ ﺑﺎﺷﺪ. ﭼﻮﻥ ﺧﺪ= ﺍﻭﻧﺪ ﮐﺎﺭ ﻋﺒث ﻧﺪﺍ&#= 65197;ﺩ، که ﺮﻭﺣﻰ ﺭﺍ ﺑ&#= 65252;ﻄﻠﻖ ﮐﻤﺎل ﺒﺮﺳﺎﻧ= 5194;. ﺁﻧﮕﺎه ﺮﻫﺎ ﮐ&#= 65256;ﺪ، ﻳﺎ ﺑﺎﻳﮕﺎﻧﻰ &= #65255;ﻤﺎﻳﺪ. ﺑﻠﮑﻪ ﺩﺭﻫﺴﺘ&#= 65268;ﻬﺎﻯ ﺩﻳﮕﺮﻯ ﻏﻴﺮ ﺍ&= #65199; ﻫﺴﺘﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﻭﻧﻪ ﺩﺭﻫﺴ&= #65176;ﻰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258;،ﭼﻨﺎﻥ ﺭﻭﺣﻰ ﺧﺪﺍﺋﻰ &= #65261; ﺍﻟﻮﻫﻴّﺖ ﻣﻴ= 4401;ﻨﺪ. ﮔﺮﭼﻪ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺍﻣﺮﻭﺯ&#= 1548;ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻫﻤﺴﻴﻦ ﺧﺪﺍﺋ&#= 65264; ﺭﺍ ﺩﺍﺷﺘﻪ، ﻭ&#= 65251;ﻘﺎﻡ ﺭﺑّﺎنی ﺮﺍ ﺩA= 165;ﺭﻧﺪ. ﻭ ﺭﺏّ ﺣﺴﻴﻨﻰ &= #65165;ﺯ ﭘﻨﺞ ﺗﻦ ﻫﺴﺘﻨ&= #65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65197;ﻭﺍﺡ ﺗﻤﺎﻡ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻮ= ;ﺟﻮﺩﺍﺕ ﺑﻰ ﺣﺪّ ﻭﺣﺴﺎ&#= 65167; ﻫﺴﺘﻰ،ﺣﺘﻰ ﺭ= 5261;ﺡ ﻫﺮ ﺃﺗﻢ ﻭ ﻫﺮ ﻣ= ;ﺎﺩﻭﻥ ﺃﺗﻢ ﻭﺩﺭﺍﻧﻮ&#= 65165;ﻉ ﺑﻌﺪﻯ،ﻋﺎﻗﺒA= 174; ﺑﺎﻳﺪ ﻭﺣﺘﻤﺎ&#= 1548;ﺑﮑﻤﺎﻝ ﻧﻬﺎﺋﻰ ﻣﻮﺭﺩ &= #65255;ﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺮ&#= 65203;ﻨﺪ،ﮐﻪ ﻓﺮﻣﺎﻥ(ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ)ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﮐﺎﺭﻣﺎﻫﺎ ﺑﻮ&#= 65193;ه ﺒﺎﺷﺪ. ﺟﺒﺮﺍﻟ&= #65260;ﻰ ﻫﻤﺎﻥ (ﺟﺒﺮ ﺗﮑ= ﺎﻣﻠﻰ) ﻭ(ﺟﺒﺮ ﺧﻴﺮ)ﻣﻴ= ﺒﺎﺷﺪ . ﻭﺧﻴﺮ ﺑﻤﻌﻨﻰ= ﺗﻨﻬﺎ ﻧﻴﮑﻮﺋﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻴﺴﺖ. ﮐﻪ ﺗﮑﺎﻣﻞ ﻭ ﺑ= ﻪ ﺩﻳﻨﻰ ﻭ ﻧﻴﺮﻭ&= #65165;ﻥ ﺷﺪﻥ،ﻭ ﺑﻤﻘﺎ= 5249; ﺍﻟﻮﻫﻴّﺖ ﻭ ﻣ&#= 65170;ﻌﻮث ﺷﺪﻥ ﺍﺳﺖ. ﺩﺭ ﺑ= ;ﺎﺭﻩ (ﺗﻘﺪﻳﺮ)ﻧﻴﺰ ﻣ= ﻴﺘﻮﺍﻥ ﺍﻓﺰﻭﺩ،ﮐﻪ ﺍ= 4404;ﺮ ﭼﻨﻴﻦ ﺳﺮﻧﻮﺷ&#= 65176;ﻬﺎﻯ ﻣﺘﻌﺪﺩ ﺳﻠﻮﻙ &= #65247;ﺎﺯﻡ ﺍﻟﺎﺟﺮﺍ ﺩﺭ ﮐ&= #65166;ﺭ ﺑﺎﺷﺪ،ﺩﺭﻣﻮA= 197;ﺩ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺍﺳﺖ. ﻭ ﻫﻤﻪ ﺍﻣ= ;ﻮﺭﺭﺍﺑﺎﻳﺪ ﺗﺤﻘﻖ ﺑﺪﻫﻨﺪ &= #65261; ﭘﺪﻳﺪﺍﺭﻧﻤﺎ= 5267;ﻨﺪ. ﻭﺩﺭ ﻣﺴﺎﺑﻘﻪ &= #65193;ﻭﻳﺪﻥ ﺑﺎﻳﺪ ﻧﻔﺮ ﺍﻭ&= #65245; ﺷﻮﻧﺪ. ﻭ ﻧﻴﺎﺯ= ﺑﺪﻭﻳﺪﻥ ﻭ ﺳﻌﻰ ﺩﻭﻧﺪﻩ = نیز ﻣﻴﺒﺎﺷﺪ. ﭘﺎﺳ&= #65190; ﭘﻴﺮﻭ ﺍﻓﻠﺎﻃ&#= 65262;ﻥ،ﺍﺳﺘﺪﻟﺎ᥼= 5; ﺭﻭﺍﻗﻴّﻮﻥ ﺭ= 5165; ﻧﻘﺪ ﻣﻴﮑﻨﺪ ﮐ&= #65258; ﺍﮔﺮ ﻫﺮ ﭼﻴﺰﻯ = ﺑﻮﺳﻴﻠﻪ ﻋﻠﻞ ﻗﺒﻠﻰ ﻭ ﻣ= ﻘﺪﻡ ﺍﻳﺠﺎﺩ ﻣﻴﺸﻮ&#= 65193;،ﭘس ﺗﻤﺎﻡ ﺣﻮﺍﺩث &#= 65259;ﻤﻴﺸﮕﻰ ﮐﻪ ﻫﺮ ﻳﻚ ﺳﺮﻧ= ﻮﺷﺘﻰ ﺩﺍﺭﺩ، ﺑﺎﻳﺪ &#= 65169;ﻬﻢ ﻣﺮﺗﺒﻂ ﺑﺎﺷﺪ. = ﻭﻫﻤﻪ ﭼﻴﺰﻫﺎ ﺍﺯ ﺿﺮ&= #65261;ﺭﺕ ﻧﺎﺷﻰ ﻣﻴﺸﻮﺩ &= #65261; ﺍﺧﺘﻴﺎﺭﻯ ﺑﺮ&#= 65165;ﻯ ﮐﺴﻰ ﻳﺎ ﭼﻴﺰﻯ = ﻧﻤﻰ ﻣﺎﻧﺪ. ﺁﻧﮕﺎﻩ = ﻣﺠﺎﺯﺍﺕ ﻭ ﭘﺎﺩﺍﺵ ﻫﻢ ﺩ= ﺭ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﺳﺘ= ﻤﮑﺎﺭﻯ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﻳﺎﮐﺎﺭﻯ ﻏﻴ&= #65198; ﻣﻌﻘﻮﻝ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ. ﺯﻳﺮﺍ ﻓﮑﺮ ﺁﻥ = ﻧﻴﺴﺘﻢ ﮐﻪ ﺧﻴﻠﻰ ﮐﺎﺭ&= #65259;ﺎ ﺭﺍ ﺑﻤﻴﻞ ﻭﻫﻮ&= #1587; ﺧﻮﺩ ﻣﻴﮑﻨﻴﻢ&#= 1548;ﻭ ﻣﻴﺪﺍﻧﻢ ﮐﻪ ﺧ&= #65220;ﺎ ﻭﻣﺨﺎﻟﻒ ﻣﻨﻄ&#= 65238; ﻭﺧﻮﺍﺳﺘﻪ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻭ ﻓﻄﺮﺕ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻣﻴﺗﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﮐﻪ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺗ&= #65240;ﺮﻳﺒﺎ ﺑﻴﺸﺘﺮ ﺩﺭ ﺟﺒ&= #65198; ﻃﺒﻴﻌﻰ ﮊﻧﻬﺎ &= #65251;ﻴﺒﺎﺷﺪ ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﻴ&= #65250; ﺗﻐﻴﻴﺮﻯ ﺍﺳﺎ&#= 65203;ﻰ ﺩﺭ ﺗﻦ ﺑﺪﻫﻴﻢ = ﮐﻮﺗﺎﻩ ﺑﻠﻨﺪﺗﺮ ﺷﻮﺩ &= #65261; ﺳﻴﺎﻩ ﭘﻮﺳﺖ ﺳ&= #65236;ﻴﺪ ﮔﺮﺩﺩ. ﮔﺮﭼﻪ ﻣ= ﺎﻧﻨﺪ ﻭﺭﺯﺵ ﺗﻐﻴﻴﺮ&#= 65263; ﺩﺭ ﺍﻳﻦ ﺗﻦ ﻣﻴ= ﺘﻮﺍﻥ ﺩﺍﺩ ﻭ ﻳﺎ ﮔﺎﻫ= ﻰ ﺁﻧﺮﺍ ﺗﺤﻠﻴﻞ &= #65169;ﺮﺩ. ﻭﻟﻰ ﺫﻫﻦ ﺍﻧﺴ&= #65166;ﻥ ﺍﺧﺘﻴﺎﺭ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺩﺍﺭﺩ ﮐﻪ ﺑﻬﺮ = ﻧﺤﻮ ﺑﺨﻮﺍﻫﺪ ﺟﻮﻟ&#= 65166;ﻥ ﺑﺪﻫﺪ. ﺑﺎﺯ ﺍﻳ= ﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺫﻫﻦ ﺑﺎﺯﻳʃ= 81;ﻪ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ &= #65153;ﻣﺎﻩ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﻋ&= #65240;ﺪﻩ ﻭﮐﻤﺒﻮﺩ ﻭﻣﻔ&#= 65166;ﺳﺪ ﻭ ﻣﻌﺎﻳﺐ ﺩﻳﮕ&= #65198;ﻯ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻣﺎﻧﻊ ﺍﺯ ﮐﺎﺭ = ﺫﻫﻦ ﻣﻴﺸﻮﺩ ﻣﺎﻧﻨ&#= 65194; ﺍﻳﻨﮑﻪ ﺑﺎ ﻣﺮ&= #65193;ﻥ ﻫﺮ ﺭﻭﺯﻯ ﺩﻭﻳ&= #65204;ﺖ ﻫﺰﺍﺭ ﺳﻠّﻮﻝ &#= 65251;ﻐﺰﻯ ﮐﻮﺭﺗﮑس ﻭ ﭘﻴ&#= 65198;ﻯ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65262;ﺩه ﺒﺎﺷﺪ. ﺩﺭ ﺳﻠﻮ= ک اﻟﻬﻰ،ﺗﻨﻬﺎ A= 197;ﻭش اﺣﻴﺎﻯ ﻣﺠﺪﺩ &#= 65165;ﻳن ﻴﺎﺧته ها ﺍﻧʋ= 84;ﺎم ﻤﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﺎﺯﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65267;ﺸﺘﻦ ﺩﺍﺭی کند. ﻭﺑA= 166;ﺻﺒﺮ ﻭﻋﺸﻖ ﻭﺍﺭﺍﺩ&#= 65257; ﻭﻭﻓﺎﺩﺍﺭﻯ ﺩ&#= 65197; ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﺑﺎ ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺎﺻﻠﺎﺡ ﺍﺭﺍ&#= 65193;ﻯ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﺧ= ﻮﺩ ﮐﻨﺪ. ﻭﻟﻰ ﺩﺭ</span><= span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻫﻤﻪ ﺍﺣﻮ= ﺍﻝ،ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ﻥ ﮐﺎﻣﻞ ﻧﻴﺴﺖ، &#= 65261; ﺑﻘﻴﻪ ﺍﺧﺘﻴﺎ&#= 65197;ﺍﺕ ﺩﺭ ﺩﺳﺖ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩ&= #65197; ﺩﺳﺖ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺮﺏّ ﺍﻟﻨﻮﻉ ﻗﺎﺋﻢ &= #65267;ﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺭ&#= 65187;ﻤﺎﻥ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﻭ ﻧﻬﺎﻳﺖ ﺩﺭﺩ&= #65203;ت ﺨﺪﺍﻭﻧﺪ ﺭبّ = 575;ﻟﺄﺭﺑﺎﺏ الله ﻤﻴﺒﺎﺷ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﺎﻳﺪﺍﻳﻦ ﻧﻘﺪ ﺭﻭﺍﻗﻴّ= 5262;ﻥ ﻋﺮﻓﺎﻯ ﻗﺪﻳﻢ &= #65261;ﺍﺭﺩ ﺑﺎﺷﺪ،ﮐﻪ ﻫﻢ &#= 65169;ﺮﺍﻯ ﺗﻘﺪﻳﺮ ﻭ ﺳﺮﻧ&= #65262;ﺷﺖ ﺗﮑﻴﻪ ﺩﺍﺭﻧﺪ&#= 1548;ﻭ ﻫﻢ ﺑﺮ ﺍﺻﻞ ﻋﻠ= ﻞ ﻗﺒﻠﻰ ﺗﮑﻴﻪ م&#= 1740;کنند. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺩ&#= 65197; ﻭﺍﻗﻊ ﻫﺮ ﺩﻭ ﺑ= ﺎﺯ ﻳﮑﻰ ﻫﺴﺘﻨﺪ. (ﻋ= ;ﻠﻞ ﻣﻘﺪﻣﻪ) ﺩﺭ ﻣﺎ= ﺩﻳّﺎﺕ ﺩﺭ ﺣﮑﻢ ﺳﺮﻧﻮ&= #65207;ﺖ ﻭ ﺗﻘﺪﻳﺮ ﺁﻧﻬ&= #65166; ﺍﺳﺖ. ﻭﻟﻰ ﺍﻳﻦ= ﺑﺤث ﺬﻫنی ﺪﺭ ﺗﮑﺎ= 5251;ﻞ ﺭﻭﺡ ﻣﻄﺮﺡ ﺍﺳ&= #65174;،ﮐﻪ ﻣﺎﺩﻯ ﻧﻴﺴﺖ. ﺗ= ﻘﺪﻳﺮ ﻭ ﺳﺮﻧﻮﺷت ﺒﺮ&#= 65165;ی ﻤﺎﺩﻳﺎﺕ ﺟﺴﻢ &= #65261;ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻭﻣﺤﻴ&#= 65218; ﺯﻧﺪﮔﻰ ﺍﻭ ﺍﺳ&= #65174;. ﻭ ﻫﻤﺎﻥ ﺻﻒ ﻃﻮ= ﻟﺎﻧﻰ(ﻋﻠﻞ)ﺑﺮ&= #65165;ﻯ ﭘﻴﺪﺍﻳﺶ ﻣﻌﻠ&#= 65262;ﻟﺎﺕ ﻣﻴﺘﻮﺍﻥ ﭘﺬﻳ&#= 65198;ﻓﺖ ﮐﻪ ﺑﺤث ﻋﻠﻞ ﺟ&= #65256;ﺒﻪ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﻭ ﺗﻘﺪﻳﺮ= ﻭﺳﺮﻧﻮﺷت ﺮﺍ ﺑﺎﻃﻞ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﮑﻨﺪ. ﺯﻳﺮﺍ ﺳﺮﻧﻮﺷ&#= 1578; ﻘﺒﻠﻰ،ﻫﻤﺮﺍ= 07; ﺒﺎ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻘﺪﻳﺮ ﺑﻤﻌﻨﻰ ﻗﺪﺭﺕ&#= 1548;ﺑﺎﺯ ﺑﻤﻌﻨﻰ ﻗﻄﺮﻩ &= #65239;ﻄﺮﻩ ﮐﻤﻚ ﺭﺳﺎﻧﻰ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻭ ﺍﻧﺴﺎﻥ= ﺩﺭ ﺧﻮﺩ ﻣﻰ ﺑﻴﻨﺪ&= #1548;ﮐﻪ ﭼﮕﻮنه ﺒﺎ ﮐﺎ= 5197;ﺑﺮﺩ ﻋﻘﻞ ﻭ ﺗﺠﺮﺑﻪ&= #1548;ﺑﺴﻴﺎﺭی اﺯﻋﻠﻞ ﻃﺒﻴﻌ= 5264; ﻭﺣﺘﻰ ﻓﻄﺮﻯ ﺭ&= #65165; ﺭﺩ ﻣﻴﮑﻨﺪ ﻭﺩ&= #65261;ﺭ ﻣﻴﺰﻧﺪ ﻭ ﺃثر &#= 65153;ﻧﺮﺍ ﻣﻴﺒﻴﻨﺪ. ﻭ ﺍﻳ= ﻦ ﮐﺎﺭ ﺍﺯ ﻣﻘﺪﻣ&= #65166;ﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ،ﺑﺎﻟﺎﺗA= 198; ﺍﺯ ﺟﺴﻢ ﺍﻟﻬﻰ = ﻭ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ ﺗﻘﺪ&#= 65267;ﺮ ﺑﻤﻌﻨﻰ ﻗﻄﺮﻩ &= #65239;ﻄﺮﻩ ﺍﻣﺪﺍﺩ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﺧﻮﺩ ﺍﺯ ﻋﻠﻞ ﺍﺻلا= 740; ﻮ ﺍﻭﻟیه ﻤﻴﺒ= 5166;ﺷﺪ،ﮐﻪ ﻋﻠﻞ ﺑﻌﺪﻯ ﺭﺍ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﻰ ﺃثر ﻧﻤﺎﻳ= 5194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻟﻴﻞ ﺳﻮﻡ ﺭﻭﺍﻗﻴّ= 5262;ﻥ ﺑﺮﻋﻠﻴﻪ ﺿﺮﻭ&#= 65197;ت ﻮ ﺟﺒﺮ ﻭ ﺍﻟﺰﺍ= ﻡ ﻗﻀیّه اﺭﺳﻄ᥾= 2;ﺋﻰ،ﺭﺿﺎﻳﺘﻤ&#= 65256;ﺪﻯ ﻳﺎ ﺳﻤﭙﺎﺗی ﺮ&#= 65165; ﻣﻴﺪﺍﻧﻨﺪ. ﻓﻠ&= #65166;ﺳﻔﻪ ﺑﺎﺳﺘﺎﻥ،ﺑﺮA= 165;ﻯ ﺍﺧﺘﻴﺎﺭ،ﺷﺮA= 217; ﺭﺿﺎﻳﺘﻤﻨﺪﻯ &#= 65261;ﺗﻤﺎﻳﻞ ﺭﺍ ﻟﺎﺯﻡ ﺩﺍﻧ&= #65204;ﺘﻨﺪ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺨ&= #65262;ﺍﻫﺪ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﮐﻨﺪ ﻳﺎ ﻧﮑﻨﺪ = ﻳﺎ ﻫﻤﺎﻥ ﮐﺎﺭﻯ،= 4400;ﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺩﻧﺒﺎﻝ &= #65251;ﻴﮑﻨﻨﺪ. ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ &= #64400;ﺎﺭی کنند. ﻳﺎ ﻧﺨﻮA= 165;ﻫﻨﺪ ﺑﮑﻨﻨﺪ ﮐﻪ ﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﻧﻤﺎﻳﻨ&#= 65194; ﻭ ﻳﺎ ﺍﮔﺮ ﮐﺴﻰ= ﻧﺨﻮﺍﺳﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #64400;ﻨﺪ، ﻭﺧﻮﺩ ﺧﻮﺍﺳﺘ&#= 65258; ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺍ= ;ﺻﻞ ﺳﻤﭙﺎﺗﻰ ﻭ ﺷﺄ&= #65253; ﻣﻘﺎﻡ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ، &#= 64400;ﻪ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺧ&= #65262;ﺍﺳﺘﻦ ﻳﺎ ﻧﺨﻮﺍﺳﺘﻦ &= #65165;ﺳﺖ. ﻭﻧﻴﺰ ﺩﺭﻧﻮﻉ &= #65175;ﻔﮑّﺮ ﻭ ﻋﻘﻴﺪﻩ ﻣﻴﺒ&= #65166;ﺷﺪ، ﮐﻪ ﮐﺴﻰ ﺑﻤﻮﺟ&= #1576; ﺁﻥ ﺍﺧﺘﻴﺎﺭی &#= 65198;ﺍ ﺑﮑﻨﺪ ﻳﺎ ﻧﮑﻨ&= #65194;. ﭘس ﺁﺯﺍﺩﻯ ﺍﻧ&#= 65204;ﺎﻥ ﻧﻴﺰ ﺍﺧﺘﻴﺎﺭ&#= 65263; ﻧﻴﺴﺖ ، ﺟﺒﺮ ﻓ&= #65220;ﺮﻯ ﻭ ﻃﺒﻴﻌﺖ ﻭﻓﻄ&= #65198;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﻋ= ﻘﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166; ﻭ ﻣﻮﺍﻧﻊ ﺩﺭ ﻭ= ﺟﻮﺩ ﺩﺍﺧﻠﻰ ﺍﻧﺴﺎ&#= 65253; ﭼﻘﺪﺭ ﺑﺎﺷﺪ. ﻭ= ﺍﻧﺴﺎﻥ ﻥ ﻋﺎﻗﻞ ﺗﺎ ﭼﻘ= ﺪﺭ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﮐ&= #65256;ﺘﺮﻝ ﺧﻮﻳﺴﺘﻦ ﻋﻠﻰ &= #65197;ﻏﻢ ﻓﺸﺎﺭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﺗﺰﮐﻴ᥽= 8; ﻧﻔس ﮐﻨﺪ ﮐﻪ ﻋ&= #65252;ﻠﺎ ﻣﺨﺎﻟﻒ ﺑﺎ ﻓﻄ&= #65198;ﺕ ﺷﺨﺺ ﺑﻮﺩﻩ،ﻭ &#= 65227;ﻠﻴﺮﻏﻢ ﺳﺮﻧﻮﺷت ﺨﻮﺩ= 548;ﺑﺴﺮﻧﻮﺷﺘﻬﺎ= ;ﻯ ﺍﻟﻬﻰ ﺟﺪﻳﺪ ﻣ&= #65248;ﺤﻖ ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﺑ= ﺮﺧﻰ ﺍﺻﻞ ﺗﻘﺪﻳﺮ ﺳ&= #65198;ﻧﻮﺷﺘﻰ ﺭﺍ،ﺑﺎ ﺍﺻﻞ ﺭ&#= 65215;ﺎﻳﺘﻤﻨﺪﻯ ﻭ ﺩﻟﺒﺨﻮﺍﻩ ﺭ&= #65165; ﻣﻨﻄﻘﻰ ﺩﺍﻧﺴ&#= 65176;ﻪ ﺁﻧﮕﺎﻩ ﺟﺎﻯ ﺿ&= #65198;ﻭﺭﺕ ﻭ ﺍﻟﺰﺍﻡ ﻧﻴﺴ&= #65174;. ﻳﺎ ﻫﻤﺎﻥ ﺍﺻﻞ = ﻧﺒﻮﺩﻥ ﺍﺧﺘﻴﺎﺭ ﮐﺎﻣ&#= 1604; که ﺟﺒﺮﮐﺎﻣﻞ = 5165;ﺳﺖ،ﭘس ﻣﺎ ﺭﺍ به (ﺃﻣﺮ = ﺑﻴﻦ ﺃﻣﺮﻳﻦ) ﻣﻴﺮﺳ&= #65166;ﻧﺪ. ﻭﭼﻮﻥ ﺩﺭ ﺍﺻﻞ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ،ﻭﻏﻠﺒA= 258; ﻧﻴﺮﻭﻫﺎ ﺑﺮ ﻳ&= #64401;ﺪﻳﮕﺮ ﺭﺍﺩﺭ ﻧﻈﺮ ﺑﮕ&= #65268;ﺮﻳﻢ، ﺟزء ﻟﺎﺟﺮﻡ ﺗ= 5166;ﺑﻊ ﮐﻞّ ﻣﻴﺸﻮﺩ،A= 261;ﺳﺮﻧﻮﺷﺖ ﺍﻟﻬﻰ،ﻣﻘﺪﻡ = 5169;ﺮ ﻫﻮﺳﺮﺍﻧﻰ ﺷﺨ&#= 65210; ﻣﻴﮕﺮﺩﺩ. ﻭ ﻋﺎ= ﻗﺒﺖ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #64344;ﺎﺋﻴﻨﺘﺮ ،ﺗﺎﺑﻊ ﻣﺮﺍﺗ= 5168; ﺑﺎﻟﺎﺗﺮ ﻧﻴﺮ&#= 65261;ﻣﻨﺪﺗﺮ ﻣﻴﮕﺮﺩﺩ، ﮐﻪ &#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﻣ&= #65268;ﮑﻨﺪ. ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻘ&= #65194;ﻳﺮ ﺍﻟﻬﻰ ﺍﺯ ﻋﻠﻞ = ﺍﻭﻟﻴﻪ ﻭ ﺑﺮﺗﺮ ﺍﺳﺖ،&#= 65261; ﻣﻴﻞ ﻭﺧﻮﺍﺳﺖ &= #65165;ﻧﺴﺎﻥ ﻭ ﺳﻤﭙﺎﺗﻰ ﺍﻭ = ﺍﺯﻋﻠﻞ ﭘﺎﺋﻴﻦ ﺗﺮ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺑﮕﻔﺘﻪ ﻋ= ﺮﻓﺎ ﻣﻴﻞ ﻭ ﺭﺿﺎﻳﺘ&= #65252;ﻨﺪﻯ ﻭ ﺳﻤﭙﺎﺗﻰ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ، ﺑﺎﻳﺪ ﻣ&#= 65228;ﻠﻮﻝ ﻋﻠﻠﻰ ﺑﺎﺷﺪ،= 4400;ﻪ ﺧﻮﺩ ﻣﻌﻠﻮﻝ ﻋ&= #65248;ﻞ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ. ﻭ ﺭﺿﺎﻳﺘﺪﺭﺍ&#= 65255;ﺴﺎﻥ ﻋﻤﻞ ﺑﻤﻴﻞ ﺧﻮ&= #65193; ﺍﻭ ﻧﻴﺴﺖ. ﺑﻠﮑ= ﻪ ﺑﻤﻴﻞ ﻋﺎﻣﻞ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺗﺮ ﺩﺭ ﻧﺎﺧﻮﺩ&= #65153;ﮔﺎﻩ،ﻭ ﺳﺮﻧﻮﺷﺖ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺳﺮﮐﺸﻰ ﺍﺯ ﺑﺎﻟﺎﺗﺮ ﻫ&= #65252;ﺎﻥ ﻣﻴﻞ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺗﺴﻠﻴﻢ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ،= 5227;ﻤﻠﺎ ﺍﺧﺘﻴﺎﺭ ﻣﺎ،= 5197;ﺍ ﺃﻣﺮﻯ ﺯﺍﺋﺪ ﻭ&= #65251;ﻀﺮ ﻧﺸﺎن ﻤﻴﺪﻫﺪ. &= #65261; ﻟﺬﺍ ﺑﺎﻳﺪ ﺁﺯ&= #65165;ﺩﻯ ﺭﺍ ﺁﺯﺍﺩﺍﻧﻪ&#= 1548;ﺩﺭ ﻳﻚ ﻣﻌﺎﻣﻠﻪ ﺷ&= #65166;ﻳﺴﺘﻪ ﻭ ﺑﺤﻖ ﺑﺎ ﺧﺪﺍ= ﻭﻧﺪ ﺭﻫﺎ ﮐﻨﻴﻢ. ﺗﺎ= ﻣﮕﺮ ﻣﺮﺍﺗﺐ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺍﻟﻬﻰ ﺑﻌﺪﻯ ﺭ&= #65165; ﭘﻴﺪﺍ ﮐﻨﻴﻢ. ﻭ= ﻗﺘﻰ ﮐﻪ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﻣﺎ، ﻧﺴﺒﺘﺎ ﭘ&#= 65166;ﻙ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺷﻮﺩ. ﺁﻧﮕﺎﻩ ﺩﺭﺟﺎ&#= 65175;ﻰ ﺍﺯ ﻣﻌﺼﻮﻣﻴّ= 5174; ﻣﻮﻗّﺖ،ﻧﺼﻴʋ= 68; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65268;ﺸﻮﺩ. ﻭﻫﺮچخ عقل ﮐ᥽= 2;ﺘﺮ ﺩﺭﺗﺰﮐیه ﺒﻴA= 208;ﺘﺮ ﺩﺳت ﺪﺍﺩ،ﺍﺧA= 176;ﻴﺎﺭ ﻧﻔﺴﺎﻧﻰ ﻭﺷﺨ&#= 65212;ﻰ ﺍﻧﺴﺎﻥ، ﺩﺭ ﺑ&#= 65198;ﺍﺑﺮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬ&#= 65264; ﺍﻭ،ﻭ ﻟﻮ ﺑﻨﺎ&#= 65249; ﺟﺒﺮ ﺍﻟﻬﻰ ﻭ ﻓ= ﻄﺮﻯ،ﻧﺎﭼﻴﺰ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﭘ= س ﺗﻘﺪﻳﺮ ﻭ ﺳﺮﻧ&= #65262;ﺷﺖ ﻧﻮﻋﻰ ﺭﺍ،ﺑﺎ= 5267;ﺪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ &= #65193;ﺍﻧﺴﺘﻪ ﺑﺎﺷﻴﻢ، ﻭﻟﻮ &#= 65251;ﺨﺎﻟﻒ ﻣﻴﻞ ﻭﻫﻮس ﻣﺎ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺷﺪ. ﻭﺗﻘA= 194;ﻳﺮ ﻳﻌﻨﻰ ﻗﻄﺮﻩ ﻗ&= #65220;ﺮﻩ،ﮐﻤﻚ ﺍﻟﻬﻰ ﺭﺍ ﺑﺪﻧ&= #65170;ﺎﻝ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭﺗﻘﺪﻳﺮ ﺩﺭﺣﺪّ ﻗﺪﺭﺕ &#= 65193;ﺍﺩﻩ ﺷﺪﻩ ﻭﺍﻟﻬﻰ ﺑ&= #65166;ﺷﺪ. ﻭﻫﺮ ﺷﺐ ﻗﺪﺭﻯ = ﺷﻬﻮﺩﻯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ (= ﻗَﺪَﺭﻯ) ﻭ ﺳﺮﻧﻮﺷﺘﻰ ﺟ&= #65194;ﻳﺪ،ﻭ ﺗﻮﺍﻧﺎﺋﻰ ﻭ ﻗ&= #65194;ﺭﺕ ﺑﻴﺸﺘﺮ ﺍﺯ ﻗﺒ&= #65246; ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺣﻴ= ﻮﺍﻧﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺗﺮ= ﺑﻴﺖ ﺍﻟﻬﻰ،ﺑﺎﻟﻮA= 259;ﻴّﺖ ﻭ ﺻﺎﺣﺐ ﮐﺮﺍﻣ&= #65166;ﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺍﺧﺘﻴﺎﺭʋ= 65;ﺕ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻓﻠﺎﺳﻔﻪ ﺑﻌﺪ&#= 65263; ﻧﻴﺰ ﺩﺭ ﺑﺎﺭﻩ = ﺭﺿﺎﻳﺘﻤﻨﺪﻯ ﻭ ﻣﻴﻞ ﻭ ﺍﺧﺘﻴ= ﺎﺭ ﺍﻧﺴﺎﻥ، ﺍﺯ ﺩ&#= 65261; ﻧﻮﻉ ﻋﻠّﺖ ﮔﻔ&#= 65176;ﻨﺪﻭ ﻟﺎﺯﻡ ﺩﺍﻧﺴﺘ&#= 65256;ﺪ. ﻳﮑﻰ ﺍﺻﺎﻟﺖ ﺗ&= #65240;ﺪﻳﺮ ﻭ ﺳﺮﻧﻮﺷﺖ، ﺑ&#= 65166; ﺭﻓﻊ ﻓﮑﺮ ﺿﺮﻭ&= #65197;ﺕ ﺍﺯ ﻧﻈﺮ ﺍﻧﺴﺎ&= #65253; ﺑﺎﺷﺪ، ﮐﻪ ﻇﺎ&#= 65259;ﺮﺍ ﻣﻨﺠﺮ ﺑﺎﺧﺘﻴ&#= 65166;ﺭﻣﻨﻄﻘﻰ ﺍﻭ ﻣﻴﺸﻮﺩ. ﻋﻠ= ﻞ ﺗﺎﻣّﻪ ﻭ ﮐﺎﻣ&#= 65248;ﻪ ﻭ ﺃﺻﻴﻞ،ﺑﺎﻋ= 5248;ﻞ ﺩﺭﻭﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻧﺴﺎﻥ، ﻳﻌﻨﻰ ﻋﻠﻞ ﺍﺻ&= #65248;ﻰ ﻫﺴﺘﻰ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪی <span style=3D'mso-spacerun:yes'> </span>ﺍﻟﻬʌ= 64; ﻭ ﻣﻌﻘﻮﻝ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ،ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻠﻞ ﺣ&= #65240;ﻴﺮ ﻧﻔﺴﺎﻧﻰ،ﺍﺯA= 191;ﻠﻞ ﻭ ﻣﻌﺎﻳﺐ ﻭﻧﻮ&= #65165;ﻗﺺ ﺫﺍﺗﻰ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻋﻠﻞ = ﺗﺎﻣّﻪ ﮐﻪ ﺧﻮﺩ ﺑﻰ ﻧﻬ= ﺎﻳﺖ، ﺗﺎ ﻋﻠّﺖ ﺍﻟﻌ&#= 65248;ﻞ ﺑﺮﺳﺪ، ﺗﻨﻬﺎ &#= 65197;ﺍﻩ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﻫﺪﻑ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺍ= ;ﻧﺴﺎﻥ ﺍﮔﺮ ﺑﻘﺪﺭ ﮐﺎ&= #65235;ﻰ ﻋﻘﻞ ﻭ ﺍﻧﺼﺎﻑ = ﺩﺍﺷت ﻮﺧﻮﺩﺧﻮﺍﻫﻰ &#= 65191;ﻮﻳﺶ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ = ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ ﻭﺍﻧﺴﺎﻧ&#= 65268;ّﺖ ﻭ ﺟﺎﻣﻌﻪ ﻭﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﺩﻧﺒﺎﻝ &= #64400;ﺮﺩ،ﺁﻧﮕﺎﻩ ﺗﺴﻠﻴﻢ ﻋﻠﻞ ﺗ&= #65166;ﻣّﻪ ﻣﻴﺸﻮﺩ. ﺑﺴﻮﻯ = ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ ﻭﺑﺎﻟﺎ&#= 65175;ﺮ ﻧﻮﻋﻰ ﻭﻣﻘﺎﻣ&#= 65264; ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻋﻠّﺖ &= #65203;ﻮﻣﻰ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻃﺒ= ﻴﻌﺖ ﻣﻰ ﺑﻴﻨﺒﻴﺒﻢ&#= 1548;ﮐﻪ ﺑﺎ ﺟﺒﺮ ﻃﺒﻴﻌ&= #65264; ﺑﺮ ﺍﻧﺴﺎﻥ ﻏﺎ&= #65247;ﺐ ﻣﻴﮕﺮﺩﺩ. ﻣﺎﻧ&= #65256;ﺪ ﺣﻮﺍﺩث ﻭﺑﻴﻤ= 5166;ﺭﻳﻬﺎ ﻭ ﺗﺼﺎﺩﻓﺎﺕ،= 5191;ﻨثی ﮐﻨﻨﺪﻩ ﻫﺮ ﺍﺧ&= #65176;ﻴﺎﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺳﺖ. = ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺃﺻﻞ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍﺳﺖ،ﮐ= 5258; ﻋﻠﻞ ﺗﺎﻣّﻪ ﺍ&#= 65247;ﻬﻰ ﻭ ﻋﻠﻞ ﻃﺒﻴﻌﻰ = ﺩﺭ ﺗﺪﺑﻴﺮ ﺧﺪﺍﻭ&#= 65255;ﺪ،ﻭ ﻋﻠﻞ ﻧﻔﺴﺎﻧﻰ &= #65251;ﺤﺼﻮﻝ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 5169;ﺎﺯ ﻫﻤﮕی ﺪﺭ ﺩﺳت &#= 65192;ﺪﺍﻭﻧﺪ ﺍﺳﺖ،ﻭﺩﺭ ﻭﺣ= 5194;ﺕ ﻭﺟﻮﺩ،ﺁﻧﮕﺎA= 257; ﺩﺭﭼﻨﻴﻦ ﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩﻯ، ﻋﻤﻠ= 5166; ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65251;ﺮﺣله اﻯ ﺭﻭﺡ ﺍﻧﺴﺎ&#= 65253; ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﺮ&= #65241; ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264;،ﻭ ﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻣﻴﺸﻮﺩ&#= 1548;ﻭ ﺣﺘﻰ ﺟﺎﻥ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺍﺩﻩ،ﺩﺭ &#= 65251;ﻘﺎﺑﻞ ﮐﺴﺐ ﺟﺎﻧﺎﻥ ﺍ&= #65247;ﻬﻰ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﺭﺿﺎﻳت اﻟﻬA= 264; ﺁﻓﺮﻳﻨﻨﺪﻩ ﺗ&#= 65156;ﻣﻴﻦ ﻣﻴﺸﻮﺩ، ﮐﻪ ﮐ&#= 65166;ﺭ ﻣﻌﻘﻮﻟﻰ ﻧﻴﺰ &= #65259;ﺴﺖ. ﻭﻟﻮ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺍﺭﺍﺩﻯ ﻗﺒل ا= 5199; ﻣﺮﮒ ﻃﺒﻴﻌﻰ،= 5267;ﺎﻣﺮﮒ ﻃﺒیعی که اﺯ ᥺= 7;ﻠﻞ ﻟﺎﺯم ﻤﻴﺒﺎﺷ= 5194; ﺍﻳﻦ ﻋﻘﻞ ﺍﻧﺴ&= #65166;ﻥ،ﻭ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺭ&= #65261;ﺯ ﺍﻓﺰﻭﻥ ﺭﻭﺍﻥ &= #65165;ﻭ ﺍﺳﺖ ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﻋﻠﻞ ﻃﺒﻴﻌﻰ ﺭ&= #65165; ﺩﻭﺭ ﺑﺰﻧﺪ. ﻭﻟ= ﻰ ﻋﻠﻞ ﺍﻟﻬﻰ ﺭﺍ = ﻧﻤﻴﺘﻮﺍﻥ ﺩﻭﺭ ﺯﺩ. ﻭﺑﻬﺘ= ﺮ ﺍﻳﻨﮑﻪ ﺩﺭ ﺗﺴ&= #65248;ﻴﻢ ﺁﻥ ﺑﻮﺩ. ﻭﺍلا&#= 1617; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻣﺠﺪﺩ ﺩﺭ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ،ﻫﻤﻴA= 254; ﺗﺴﻠﻴﻢ ﺭﺍ ﺑﺮ = ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻣﺠﺪ&#= 65193; ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﺍ= ﮔﺮ ﮐﺮﻩ ﻣﺪﻭﺭ ﻭ ﻳ= ﺎ ﻣﺨﺮﻭﻁ، ﻣﺘﻔ= 5166;ﻭﺕ ﺩﺭ ﺣﺮﮐﺖ ﻫﺴﺘ&= #65256;ﺪ،ﻳﮑﻰ ﺑﺠﻠﻮ ﻣﻴﺮﻭﺩ &= #65261;ﻳﮑﻰ ﺩﻭﺭﺧﻮﺩ ﻣﻴﮕ&#= 65198;ﺩﺩ،ﺧﺎﺻﻴّﺖ ﺟﺴﻢ ﺍﺳﺖ. ﻭ ﺍﻳ= ;ﻨﮑﻪ ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﺠ&= #65248;ﻮ ﺑﺮﻭﺩ،ﻭﺗﮑﺎA= 251;ﻞ ﻭ ﻳﺎ ﺑﺪﻭﺭﺧﻮ&= #65193; ﻣﻴﮕﺮﺩﺩ ﭼﻮﻥ &= #65165;ﺳﺐ ﻣﺪﺍﺭ،ﺧﺎﺻﻴ= 17;ﺖ ﺍﻭ ﺍﺳﺖ. ﻭ ﻳﺎ ᤦ= 0;ﮕﻮﻧﻪ ﺍﻧﻄﺒﺎﻕ ﻣﺤﺴ&#= 65262;ﺳﺎﺕ ﺩﺭﺫﻫﻦ ﺍﻧﺴﺎ&#= 65253;،ﺍﻧﻄﺒﺎﻉ ﻭﺗﺼﻮﺭ ﻭ ﺑﺮﺩ&= #65165;ﺷﺘﻰ ﺑﻨﻤﺎﻳﺪ،ﻣﻌA= 248;ﻮﻝ ﻫﻤﺎﻥ ﺧﺎﺻﻴّ= 5174; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩ ﺁﮔ&= #65166;ه اﺳﺖ. ﻭ ﺍﻳن اﻧ&#= 65220;ﺒﺎق ﺬﺍﺗﻰ ﻳﺎ ﺭﺿﺎ&= #65267;ﻤﻨﺪﻯ ﻭ ﺳﻤﭙﺎﺗﻰ ﺍﺳ&= #65174;،ﮐﻪ ﺟﺒﺮ ﺫﺍﺗﻰ ﺭﺍ = ﺑﺮ ﺍﻧﺴﺎﻥ ﺗﺤﻤﻴ&#= 65246; ﮐﺮﺩﻩ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺍﺯ ﻣﺤﻞ ﻧﺪﺍﺷ&= #65176;ﻦ ﺫﺍت ﻮﺍﺣﻮﺍﻝ &#= 65193;ﺭﻭﻧﻰ ﺧﻮﺩ،ﺁﻧﺮﺍ ﺍ= 5191;ﺘﻴﺎﺭ ﺁﺯﺍﺩ ﻣﻴﻨﺎﻣ&#= 65268;ﻢ. ﻭ ﺍﻳﻦ ﺧﺎﺻﻴّ&#= 65174; ﺫﺍﺗﻰ ﻫﺮ ﺷﻴئ &= #65261;ﻣﻮﺟﻮﺩﻯ ﻫﺴﺖ. ﻭﺭﺑﻄﻰ ﺑ= ﻤﻌﻨﻰ ﺍﺭﺍﺩﻩ ﺁﺯﺍﺩ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺪﺍﺭﺩ. ﺑﻠ@= 401;ﻪ ﻏﻴﺮ ﺁﺯﺍﺩ ﺑﻤ&= #65228;ﻨﻰ ﺗﮑﺎﻣﻠﻰ ﺍﺳﺖ. = ﺿﻤﻨﺎ ﺍﻳﻦ ﻣﻮﺟﺒﻴّ= 5174; ﻭ ﺍﻟﺰﺍﻡ ﺩﺭ ﺷ= ﻴئ ﻓﺮﺩﻯ ﺍﺳﺖ،ﻭ= 4400;ﻠّﻴﺖ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺁﻣﺎﺭ ﺍﮐثرﻳّﺘﻰ ﺭʋ= 65; ﻧﺸﺎﻥ ﺑﺪﻫﺪ. ﻟﺬﺍ ﺟﺒ= ﺮﺍﻥ ﻣﻌﺎﻳﺐ ﺍﻳﻦ ﮔ&= #65262;ﻧﻪ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﻭﻏﻴﺮ ﺗﮑﺎﻣﻠ&#= 65264;،ﻭﺣﺘﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #65183;ﺒﺮ ﺫﺍﺗﻰ،ﻧﻴﺎﺯ = 5169;ﺎﺻﻠﺎﺡ ﺫﺍﺕ ﺍﻓﺮﺍﺩ ﭼ&= #65262;ﻥ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65193;. ﻭ ﺍﮔﺮ ﺁﻣﺎﺭ ﺍ= ﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻓﺮﺍﺩ ﺩﺭ A= 165;ﺻﻠﺎﺡ ﺭﻭﺍﻥ ﻗﺎﺑﻞ ﺗ&= #65262;ﺟّﻪ ﮔﺮﺩﻳﺪ. ﻣﻴﺘﻮ&= #65165;ﻥ ﺩﺭ ﺑﺎﺭﻩ ﺟﺎﻣ&= #65228;ﻪ،ﻭﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻌ&= #65252;ﻴﻢ ﺩﺍﺩ ﮐﻪ ﺗﮑﺎﻣ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ،ﺍ= 5199; ﻣﺤﻞ ﭘﻴﺪﺍﻳﺶ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﻓﺮﺍ&#= 65193; ﺍﺻﻠﺎﺡ ﺭﻭﺍﻥ &= #64400;ﺮﺩﻩ می ﺒﺎﺷﺪ ﻭ ﺍﻭ&#= 65247;ﻴﺎﻯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺟ&= #65194;ﻳﺪﻯ ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ = ﮔﺮﺩﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﻫﻤﻴﺸﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۳۱۳= </span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DFA style=3D'mso-bidi-language:FA'>ﻭﻟﻰّ &#= 65165;ﻟﻬﻰ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253; ﻫﺴﺖ،ﺗﺎ ﻫﺪ</span><span lang=3DAR-SA>ﺍﻳﺖ ﺩﻳﮕﺮʋ= 65;ﻥ ﮐﻨﻨﺪ. ﻭ ﺍﮔﺮﺩ= ﻭ ﻧﻔﺮ ﺩﺭﺟﻬﺎﻥ &= #65169;ﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﺷﻨ&#= 65194; ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﺍﻣﺎﻡ ﺍﻣّﻰ ﻭﮐﺎﻣل= 40; اﺳﺖ،ﻭﺩﻳﮕﺮʌ= 63; ﺩﺭ ﻣﺄﻣﻮﻡ ﻭﺳﺎﻟ&#= 65242; ﺍﻭﻡ ﮐﻨﻨﺪﻩ. ﻭ= ﺍﮔﺮ ﺩﺭ ﺟﺎمعه اﻯ A= 199;ﻣﺎﻧﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺟﺪﻳﺪﻯ ﭘﻴﺪﺍ &= #65255;ﺸﻮﻧﺪ،ﮐﻪ ﺑﺎ ﮐﻤﺎﻝ ﺍﻳﺪ&= #65153;ﻝ ﻧﻮﻋﻰ ﻭ ﺭﻭﺣﻰ = ﺑﺨﻠﻖ ﺑﺎﺯ ﻧﮕﺸﺘﻪ ﺑ&= #65166;ﺷﺪ ﺁﻥ ﺟﺎﻣﻌﻪ ﺭﺷ&= #65194; ﻣﻌﻨﻮﻯ ﻭ ﺗﻤﺪ&= #65255;ﻰ ﻧﺪﺍﺭﺩ. ﻭﺭﻭﺯ = ﺑﺮﻭﺯ ﺟﺎﻣﻌﻪ ﺩﺭ ﮐﻞ&= #1617; ﺑﻌﻘﺐ ﻣﻴﺮﻭﺩ &= #64400;ﻪ ﺑﺎﻋث ﺯﻭﺍﻝ ﻣ&#= 65166;ﻫﻴّﺖ ﻭ ﻣﻘﺎﻡ ﻗﺒلی &#= 65153;ﻥ ﺟﺎﻣﻌﻪ ﻣﻴﺸﻮ&#= 65193;. که ﻤﻮﺭﺩ ﺍﺷﻐ= 5166;ﻝ ﻓﺮﻫﻨﮕﻰ ﻭﺳﻴ&#= 65166;ﺳﻰ ﺟﺎﻣﻌﻪ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﺸﻮﺩ ﭼﻪ ﻗﻮ&= #65263;ﺗﺮ ﺍﺯ ﺧﻮﺩ،ﻭﻳﺎ &#= 65187;ﺘﻰ ﻭﺣﺸﻰ ﺗﺮ ﺍﺯ ﺧ= ﻮﺩ ﻭ ﻳﺎ ﻓﺮﻫﻨﮓ ﻭ= ﺗﻤﺪﻥ ﭼﻨﻴﻦ ﺟﺎمعه = 75;ﻯ،ﺟﺬﺏ ﻓﺮﻫﻨﮓ ﻭﺍﺭﺩ&#= 65165;ﺗﻰ ﺟﺪﻳﺪﻯ ﻣﻴﺸﻮ&#= 65193;. که اﮔﺮ ﺗﻨﻮع A= 170;ﻮﺩه ﺒﺎﺷﺪ،ﺑﺎﺯ ﭘ= 5268;ﺸﺮﻓت ﻨﻮعی ﺪﺭ ﺁﻥ ﺟ&#= 65166;ﻣﻌﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻴﺴﺖ. ﻣﺎ= ;ﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺑﻘﻮﻝ &= #65251;ﺘﻌﺼّﺒﻴﻦ،᥻= 5;ﺮﻫﻨﮓ ﻏﺮﺑﻰ ﺣﻤﻠﻪ ﮐ&= #65256;ﺪ، ﻭ ﻏﺮﺏ ﺯﺩﮔﻰ ﺍ= ﻳﺠﺎﺩ ﮔﺮﺩﺩ. ﮐﻪ ﺩﺭ ﺣ= ;ﺎﻝ ﺯﻭﺍﻝ ﻓﺮﻫﻨﮓ &= #65239;ﺒﻠﻰ ﺍﺳﺖ. ﻭ ﺍﻟّﺎ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﻓﺼﻮ&= #65245; ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﻄﻮﺭ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﺁﻧﻄﻮﺭ ﮐﻪ ﺩﺍﺭﻭﻳﻦ ﻣ&= #65268;ﮕﻮﻳﺪ،ﺻﻮﺭʋ= 73; ﻣﻴﮕﻴﺮﺩ. ﻭ ﺑﺘ= ﺪﺭﻳﺞ ﺍﻓﺮﺍﺩ ﺑﺮﺗﺮ &= #65175;ﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ،ﻭﻧ= 5268;ﺰ ﺩﺭ ﮐﻞ ﺟﺎﻣﻌﻪ = ﻭﮔﺮﻭﻩ ﻣﻠّﻰ ﺧﺎﺻﻰ ﭘ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺩﺭ= ﺟﻬﺸﻬﺎﻯ ﮊﻧﺘﻴﻚ ظﺎﻫﺮ= 5165; ﻃﺒﻴﻌی ﻮﺍﺗﻔ= 5166;ﻗﻰ ﺑﺎﺷﺪ،ﻭ ﻳﺎ ﺁ&#= 65255;ﺮﺍ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴ&#= 65250;. ﻭ ﻫﻤﻴﺸﻪ ﺑﻬﺘ&= #65198;ﺍﻥ ﺯﻳﺎﺩﻯ ﺍﺯ ﺑﻬ&= #65176;ﺮﻳﻦ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺭ= ﻭﺍﺝ ﻣﻴﻴﺎﺑﺪ ﺗﺎ ﺑ&= #65256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ. ﮐﻪ ﻣﺎ ﻋﺼﺮ ﻣﻬ= ﺪﻭﻯ ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺁﻏﺎﺯﺩ&#= 65197;ﺟﻬﺎ</span><span lang=3DAR-SA>ﻥ ﻣﻴﮕﺮﺩﺩ. = 5261;ﻟﻰ ﺩﻳﮕﺮﺍن که ﺘ@= 401;ﺎﻣﻞ ﻓﺮﺩﻯ ﻧﻴﺎﻓﺘ&#= 65258; ﺩﺭﻫﻤﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻭﻓﺼﻮﻝ ﺧﻮﺩ،= 5261;ﻳﺎﺩﺭﮐﺎﺭﻣᥴ= 6;ﻫﺎ ﻫﺴﺘﻨﺪ. ﮔﻮﺋﻰ = ﺍﻳﻨﮑﻪ ﺩﺭ ﺍﻓﺮﻳﻘﺎ ﺍ&= #65255;ﺴﺎﺋﻰ ﺑﺪﺍﺋﻰ ﺷﻮﻧﺪ&#= 1548;که ﻮﮐﺎﺭﻣﺎ ﻭ ﺯﻭ&= #65165;ﻝ ﻃﺒﻴﻌﻰ ﺁﻧﻬﺎ &= #65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭ ﻓﺮ= ﺻﺖ ﺯﻧﺪﮔﻰ ﻣﺘﻤﺪ&#= 65255;ﺎﻧﻪ ﺑﻬﺘﺮﻯ ﻧﻤﻰ ﻳ&= #65166;ﺑﻨﺪ. ﻭﻫﻤﻴشه ﺴﻠط = 7; ﻨﮋﺍﺩ ﺑﺮﺗﺮ ﺑﺮ ﻧﮋﺍ&= #65193;ﻫﺎی ﺪﻳﮕﺮ ﻣﻄﺮح ا= 5203;ﺖ،ﻭﺗﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﻣﺎ&#= 65267;ﻞ ﺑﺎﺯﺩﻭﺍﺝ ﺑﺎ &= #65259;ﻤﺴﺮ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺍﺯ= ﻧﮋﺍﺩ ﺑﺮﺗﺮ ﻫﺴﺘﻨﺪ. = ﺗﺎ ﺑﻘﻮﻝ ﺧﻮﺩﺷﺎ&#= 65253;،ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺭ ﺍﻭﻟﺎﺩ ﺧﻮ&= #65193; ﺑﻴﺎﺑﻨﺪ. ﺯﻳﺮ&= #65165; ﺯﻳﺒﺎﺋﻰ ﻳﮑﻰ &= #65165;ﺯ ﺩﻫﻬﺎ ﺻﻔﺖ ﻇﺎ&= #65259;ﺮﻯ ﻧﮋﺍﺩ ﺑﺮﺗﺮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﺭﻧﮓ ﭘ&= #65262;ﺳﺖ ﻭﺣﺠﻢ ﺑﺪﻥ،ﻭ &#= 65227;ﻘﻞ ﻭ ﺍﺣﻮﺍﻝ ﺭﻭﺍ&= #65255;ﻰ. ﭼﻪ ﺭﺳﺪ ﺑﺮﻓﺘ&= #65166;ﺭﻯ ﻭ ﮔﻔﺘﺎﺭﻯ ﻭ ﮐ= ﺮﺩﺍﺭﻫﺎﻯ ﺟﻤﻌﻰ ﻳﻚ ﻣﻠّ&#= 65174;. ﮔﺮﭼﻪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎ= ;ﻳﺪ ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻭ = ﻇﺎﻫﺮﻯ ﻭ ﺗﮑﻨﻴﮑﻰ ﺭﺍ&= #1548;ﮐﻪ ﺁثاﺭﺑﺮﺗﺮ ﻧ@= 395;ﺍﺩﻯ ﻫﺴﺘﻨﺪ، ﻫﻤﺎ= 5253; ﺗﻤﺪﻥ ﺍﻟﻬﻰ ﻣ&= #65262;ﺭﺩ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ &= #65255;ﻴﺴﺖ. ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ = ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺑﺸﺮﻯ&#= 1548;ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺗﻤﺪﻥ ﺍ&= #65247;ﻬﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺑﺮ&= #65203;ﻨﺪ. ﻭﻗﺘﻰ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ&#= 65197;ﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﻣﻴ&#= 65268;ﺎﺑﻨﺪ. ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺪ&= #65165;ﻳﺶ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﺣﺘﻰ ﭼﻨﺪﻳﻦ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5252;ﭽﻨﺎﻥ ﺑﻘﻴﻪ ﺍﻓﺮﺍﺩ &= #65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﻧﺪ. ﮔﻮﺋ&= #65264; ﻗﺎﻟﺒﻰ ﺍﺳﺖ،= 4400;ﻪ ﻫﺮ ﺭﻭﺣﻰ ﺑﺎﻳ&= #65194; ﺍﺯ ﺗﻤﺎﻡ ﺍﻳﻦ = ﻗﺎﻟﺒﻬﺎﻯ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺩ&= #65197; ﺗﻮﻟﺪﺍﺕ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺑﻌﺪﻯ ﺑﺎﻟﺎ ﺑ&= #65198;ﻭﻧﺪ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺗﻌ&= #65166;ﻟﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃثیرﻯ ﻭ ﺃﺗﻤA= 264; ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ، ﺗﻮﻟﺪﺍﺕ ﻭ ﭘﻴ&= #65208;ﺮﻓﺖ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻫ&= #65252;ﻪ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261;ﻓﺼﻮﻝ ﺁﺧﺮ ﺁﻥ ﻣﻴﺮﺳ&= #65256;ﺪ. ﻭ ﺑﺎﺗﻌﻘﻞ ﻭ ﮐ= ﺮﺍﻣﺎﺕ ﺷﺎﻳﺴﺘﻪ ﺗﻤﺪ&#= 65253; ﺑﺸﺮﻯ ﻭ ﺗﻤﺪن اﻟﻬﻰ ﺩﺭﺳﻠﻮ= 5241;،ﻭﮐﺴﺐ ﺷﻬﻮﺩ ﻣﺮﺍﺗب اﻟﻬﻰ ﮐﺮﺩﻧﺪ . = ﻭ ﺑﻘﻮﻟﻰ ﺟﻨﻮﻥ &= #65261;ﺍﺧﺘﻴﺎﺭ ﺑﺎﻫﻢ ﺟﻤﻊ ﺷﺪ&= #65255;ﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻋ= ﻘﻞ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﺪ ﺑﻬﺘﺮ ﺍﺧﺘﻴﺎ&#= 65197; ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭ ﺟﻨﻮﻥ ﺑﻰ ﻋﻘ= ﻠﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ، &#= 65193;ﻭﺭ ﺗﺮ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﺷﺪﻥ ﺍﺳﺖ. ﻭ ﻟﺬ= ;ﺍ ﺑﮑﺎﺭﻣﺎﻫﺎ ﻭ&#= 65251;ﺴﺨﻬﺎﻯ ﻣﮑﺮﺭ ﺩﺭ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﺑﺠﻬﺎﻥ &= #65183;ﻬﻨّﻤﻰ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﮐﺴﻰ ﻧﻤﻴﺪﺍ&#= 65255;ﺪ ﮐﻪ ﺭﻭﺣﻰ ﺑﻨﻄ&= #65236;ﻪ ﮐﺪﺍﻡ ﻣﺤﺒﻮﺏ &= #65191;ﻮﺩ ﻣﻴﺮﻭﺩ، ﻭ ﺑﺼ&#= 65262;ﺭﺕ ﺣﻴﻮﺍﻧﻰ ﺩﺭﻣ&#= 65268;ﺂﻳﺪ. ﺍﮔﺮ ﺑﭙﺬﻳﺮﻳ&#= 65250;،ﮐﻪ ﺭﺍﺑﻄﻪ ﻫﺎﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ،ﺑﺮﺣA= 204;ﺐ ﺟﺎﺫبه ﻮ ﮐﺸﺶ &#= 65261; ﻣﺤﺒﺖ ﺍﺳﺖ ﺣﺘ&= #65264; ﺩﺭ ﺃﺗﻤﻬﺎ . ﻭ ᥴ= 9;ﻘﻮﻝ ﻋﺮﻓﺎ ﻧﺘﻴﺠﻪ &= #65165;ﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ ﺧﻮﺩ ﺭﻭ&= #65185; ﺷﺨﺺ ﻭﻫﺮ ﻣﻮﺟ&= #65262;ﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺳﺮﻧﻮﺷﺘﻬﺎ ﺗ&#= 65252;ﺎﻣﺎ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩ ﺭﻭﺡ،ﺩﺭ &#= 65175;ﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺁﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻫﻢ ﺍﮐﻨﻮﻥ ﺍ&= #65255;ﺴﺎﻥ ﺩﺍﺭﺩ، ﺳﺮﻧﻮ= 5207;ﺖ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﺗﻮﻟﺪ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;. ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ،= 5261;ﮐﺎﻣﻞ ﺷﺪﻩ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﻭﺑﻰ ﺩﻳﻨﺎﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﺩﺭ ﺣﻴﻮA= 165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ ، ﺑﺎﺯ ﺑﻨﺴﺦ ﺑ&= #65260;ﺘﺮ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65251;ﻴﺂﻳﻨﺪ. ﺗﺎﻭﻗﺘﻰ ﮐﻪ ﺑ&= #65166;ﺩﺍﺷﺘﻦ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ، ﻣﺴﺌﻮﻟﻴّت اʌ= 47;ﻬﻰ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﻭ= ﻟﻰ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﺑﻬﺮ ﻧﺎﻡ ﻭ ﺩﻳ= ﻨﻰ ﮐﻪ ﺑﺎﺷﻨﺪ،ﻭ= 5251;ﺨﺎﻟﻔﺖ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﺣﺘﻰ ﺁﺯﺍﺭ ﻭ&= #64400;ﺸﺘﺎﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﻨﻤﺎﻳﻨﺪ . ک&= #1607; همﭽﻨﺎن ﻨﻴﺰʌ= 51;ﻴﻨﻤﺎﻳﻨﺪ. ﺑﻘﻮل ﭙﻴﺎﻣﺒ= 5198; ﺑﻘﻌﺮ ﺟﻬﻨّﻢ &#= 1605;ی ﺮﻭﻧﺪ. ﻳﻌﻨﻰ ﺑ= ﺪﺗﺮﻳﻦ ﻃﺒﻘﺎت ﺁﻥ ﺩﺭ&#= 65187;ﻘﻴﺮﺗﺮﻳﻦ ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭﻳﺎ ﺩﺭﻓﺴﺨﻬﺎﻯ ﮔ&#= 65268;ﺎﻫﻰ،ﻭﺷﺎﻳ᥷= 4; ﺩﺭ ﺭﺳﺨﻬﺎﻯ ﺟ&= #65252;ﺎﺩﻯ ﻭﻭﺳﺨﻬﺎﻯ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ. ﻭﻟﻰ ﺩ= ﺭ ﻫﺮ ﺣﺎﻝ ﺑﻌﺪﻡ = ﻭﻧﻴﺴﺘﻰ ﻧﻤﻴﺮﻭﻧﺪ. ﺑﻠ&= #64401;ﻪ ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﺮﻭﻧﺪ. ﻭ= ﭘس ﺍﺯ ﭼﻨﺪ ﺻﺪ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﻭ ﺣﺘﻰ ﻣﻴ= ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺩﻭ ﺑﺎﺭﻩ&= #1548;ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ، ﺑﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﻭ ﻓﺼﻮﻝ = ﺁﺧﺮ ﺁﻥ ﻣﻴﺮﺳﻨﺪ. ﮐ= ﻪ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺭﺍﺣﺘ= 5252;ﺎ ﮐﺴﺐ ﮐﻨﻨﺪ. ﻭﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺁﻥ ﺍُﻟﮕﻮ ﺭﺍ &= #64344;ﻴﺪﺍ ﮐﻨﻨﺪ. ﺗﺎ ﺑﺒﻰ= ﻧﻬﺎﻳﺖ ﺍﺯ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮ&= #65261;ﻧﺪ. ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓ= ﻴﮑﻮﻥ ﺍﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ. ﮐﻪ ﺣﺘﻤﺎ ﻋﻠﻰ = ﺭﻏﻢ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻣ&#= 64401;ﺮﺭ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﺿﻤﻨﺎ ﭘﻴ= ﻤﺎﻥ ﺷﮑﻨﺎﻥ ﻭ ﻣﻨﺎ&= #65235;ﻘﻴﻦ ﺍﺯ ﺳﺎﻟﮑﺎﻥ،= 4400;ﻪ ﻫﻤﭽﻨﺎﻥ ﺑﻴﻚ &= #65261;ﻟﻰّ ﻓﻘﻴﻪ ﺳﻔﻴﻬﻰ &= #65193;ﻟﺒﺴﺘﻪ،ﻭ ﺍﻋﺘﻘﺎﺩ ﻭ ﺗﻘ&= #65248;ﻴﺪ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺩ&= #65261;ﺳﺖ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﻧﻔﺮﺕ ﻫﻢ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ، ﺁﻧﮕ= 5166;ﻩ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﺁﻧﺎﻥ ﺭﺍ ﭘﺮﺳ&= #65176;ﻴﺪﻩ ﻭﻣﺸﺮﻙ ﻧﺎﺑﺨ&#= 65208;ﻮﺩﻧﻰ ﺧﺪﺍﻭﻧﺪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﮕﺮﺩﻧﺪ. ﺯﻳﺮﺍ ﻭﻟﺎﻳﺖ &= #65203;ﻔﻴﻬﻰ ﺭﺍ ﺑﺮ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﺯﻧﺪﻩ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩ ﺗﺮﺟﻴﺢ ﺩﺍﺩه اﻧﺪ. ﻭ ﺣﺘﻰ ﺍﮔ= ﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﻭﺷﺒﻬﺎ ﻗﺎﺋﻢ &= #65169;ﺎﺷﻨﺪ ﻭﻗﻌﺮ ﺟﻬﻨّﻢ &#= 65251;ﻴﺮﻭﻧﺪ. ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﻭ&= #65239;ﺘﻰ ﺯﻳﺒﺎ می ﺪﺍﻧ= 5268;ﻢ،ﮐﻪ ﺍﺧﺘﻴﺎﺭﻯ ﻋﺎ&#= 65239;ﻠﺎﻧﻪ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻫﻤ= ﺎﻥ ﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍ&= #65191;ﺘﻴﺎﺭﻯ،ﺑﺨʌ= 12;ﻮﺹ ﺩﺭ ﺳﺎﻟﻚ،ﮐﻪ &#= 65165;ﺧﺘﻴﺎﺭ ﺍﻟﻬﻰ ﺭﺍ ﻧﻤﻮ&= #65193;ه اﺳﺖ. ﻭﺟﺒﺮ ﺍﻟ&= #65260;ﻰ ﻭ ﺟﺒﺮ ﻃﺒﻴﻌﻰ = ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ،ﻭ = 5211;ﺒﻮﺭﻯ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ ﻭ ﺟﺒﺮ ﺫﺍﺗﻰ ﻧ= ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﺧﻨثی = 5261;ﺑﻰ ﺃثر،ﻭﺣﺘﻰ ﺑʋ= 66; ﺍﺳﺘﻀﻌﺎف عمدﻯ ﻧﻔس اﻣّ= ;ﺎﺭه ﺮﺍ ﻣﻴﻤﻴﺮﺍﻧ&#= 65256;ﺪ. که ﻤﺮﮒ ﻗﺒل اA= 199; ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺍ&= #65255;ﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ. = ﺗﺎ ﺣﺘﻤﺎ ﻭﻫﻢ ﺍﮐ&= #65256;ﻮﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ،= 5261; ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ. ﻭﻟﻮ ﻫ= ﺮﮔﺰ ﻣﺎﻧﻨﺪ ﺑﺮﺧﻰ &= #65165;ﺯ ﺷﺎﻫﺪﺍﻥ،ﺑﺨA= 248;ﻖ ﺑﺎﺯ ﻧﮕﺮﺩﻧﺪ. = ﻭﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺎ ﻣﺮ&= #64402; ﻗﻄﻌﻰ ﺭﻓﺘﻬﺎ&#= 65255;ﺪ،ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65166;ﻟﻚ،ﮐﻪ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ،ﻭﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #65197;ﻭﺡ ﺧﻮﺩﺭﺍ ﺑﻰ ﺃث&#= 1585; ﻭﺧﻨثی ﻭ ﺍﺻﻠ= 5166;ﺡ ﻭ ﺩﮔﺮﮔﻮﻧﻰ ﻧ&= #65252;ﺎﻳﺪ. ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺍ= ﻳﻦ ﺟﺒﺮ ﺫﺍﺗﻰ،ﺗ= 5170;ﺪﻳﻞ ﺑﺠﺒﺮ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﺩ. ﻭ ﺭﻭﺡ ﺣﻴﻮﺍﻧ&= #65264; ﺑﺸﺮﻯ، ﺗﺒﺪﻳ= 5246; ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65261;ﻣﻘﺪّس ﮔﺮﺩﺩ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻭ&#= 65247;ﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍ ﺩﺭ ﺗﺴﻠﻴ&= #65250; ﻫﺴﺘﻨﺪ . ﺩﻳﮕﺮ= ﺍﻥ ﺩﺭ ﺧﻮﺩﺳﺮﻯ ﻫ&= #65166; ﺭﻫﺎ ﺷﺪﻩ،ﻭ ﻓ&#= 65198;ﺍﻣﻮﺵ ﮔﺮﺩﻳﺪﻩ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻫﻤ= ﭽﻨﺎﻥ ﺑﺮﺍﻯ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ &= #65193;ﻳﮕﺮ،ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﻭﻓﺴﺦ ﻭ&= #65197;ﺳﺦ ﻭﻭﺳﺦ ﻫﺴﺘﻨﺪ. = ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺑﻨﻮ&#= 65225; ﺑﺸﺮﻯ،ﻭ ﻫﻤﻴ= 5254; ﻭﻇﻴفه ﻔﻄﺮی A= 170;ﺮﺳﺪ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻓﺮﻣﺎﻥ ﮐA= 254; ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ. ﭼﻮﻥ ﺍ= ﻳﻨﻚ ﺗﻤﺎﻡ ﮐﺮﺍﻣﺎ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ،ﮐﻪ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﺯ&= #65251;ﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ ﮔﺬﺷﺘﻪ &= #65183;ﻤﻊ ﺁﻭﺭﻯ ﮐﺮﺩه ا= 5255;ﺪ،ﺻﺮﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻧﮑﺮﺩﻧﺪ،ﮐﻪ = 5169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﻭﻧﺪ. ﺑﻠﮑﻪ = ﺻﺮﻑ ﻟﺬﺕ ﺣﻘﻴﺮ ﻭ ﺑ= ﻰ ﺍﺭﺯﺵ،ﻭﺣﺘﻰ = 4400;سیف ﺑﺎ ﻓﺮﺍﻭﺍﻥ ﻣ&= #65208;ﮑﻠﺎت ﻨﻤﻮﺩﻩ،ﻭﺻﺮA= 233; ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ = ﺷﮑﻢ ﮐﺮﺩﻩ ﺍﻧﺪ. ﺁﻧ= ﮕﺎﻩ ﻋﺮﻓﺎﻯ ﺭﺳﻴﺪ&#= 65257; ﺑﺨﺪﺍ، ﻫﻤﻪ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ ﻫﺴﺘﻰ ﺭﺍ ﺩﺭﺣ&= #65166;ﻝ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65251;ﻴﺪﺍﻧﻨﺪ ﻭﺩﻭﺳﺖ ﺩﺍﺭﻧ&#= 65194;. ﻭﮐﻤﻚ ﺑﺘﮑﺎﻣ&#= 65246; ﺁﻧﻬﺎﻣﻴﻨﻤﺎ= 5267;ﻨﺪ. چه ﺮﺳﺪ ﺑﺮﻋﺎ= 5267;ت ﺤﻘﻮق ﺒﺸﺮﻯ ﻭ&#= 65165;ﺟﺘﻤﺎﻋﻰ ﺍﻧﺴﺎﻥ. ﺯﻳﺮﺍ = ﺑﺎﻋﻘﻞ ﺍﻟﻬﻰ ﺷﺪه اﻧ= 5194;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65192;ﺎﻟﻔﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ، &#= 65169;ﺎﺗﻮﺳﻌﻪ ﻋﻠﻤﻰ ﻭﻓﻠﺴﻔ&#= 65264; ﺫﻫﻦ ﺧﻮﺩ، ﺗﻮ&#= 65203;ﻌﻪ ﺍﻓﻘﻰ ﻭﻣﻨﺎﺳ&#= 65168; ﺍﻣﺮﻭﺯ ﺑﺸﺮﻳ&#= 1617;ﺖ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﻭﺑﺎ ﻣﺮﮒ ﻫﻤﻪ = ﺁﻧﻬﺎ ﺑﺰﻳﺮ ﺧﺎﻙ ﻣﻴ&= #65198;ﻭﺩ. ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺯﻧﺪﻩ ﻣﺎﻧﺪﻩ &= #65153;ﻧﻬﺎ،ﭼﻮﻥ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋ&#= 65264; ﮐﻤﻰ ﺩﺍﺭﻧﺪ، &#= 65169;ﻬﻤﺎﻥ ﺣﻴﻮﺍﻥ ﻭﮔﻴﺎ&#= 65259;ﻰ ﻣﻴﺮﻭﻧﺪ،ﮐﻪ = 4400;ﺮﺍﻣﺎﺗﻰ ﺗﻠﻒ ﻧﺸﺪﻩ ﺍﺯ = ﺁﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺭ= ﻭﺡ ﻣﺮﮒ ﻭﺧﻮﺍﺏ ﻭ&= #65261;ﺟﻮﺩﻯ ﻋﺒث ﻧﺪﺍﺭﺩ،@= 400;ﻪ ﻓﻮﺭﺍ،ﻭﻧﻪ ﺭ= 5261;ﺯ ﻗﻴﺎﻣﺘﻰ ﻫﻢ ﺍ&= #64400;ﻨﻮﻥ ﺩﺭ ﻧﻄفه اﻯ ﺧ= 5262;ﺍﻫﺪ ﺍﻓﺘﺎﺩ، ﻭﺩﺭ &#= 65183;ﻬﻨّﻢ، ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﻳ&= #65262;ﻧﺎﻧﻰ ﻭ ﺟﻬﺎﻥ ﻓﺎﺭﺳ&= #65264;، ﻭﺩﺭ ﺻﻮﺭﺗﻬﺎ&#= 65263; ﻧﻮﻋﻰ ﮔﺮﻓﺘﺎ&#= 65197; ﺗﻮﻟﺪﺍﺕ ﻣﻴﺸ&#= 65262;ﻧﺪ. ﻭﺯﻳﺮ ﺁﻓﺘﺎﺏ &= #65211;ﺤﺮﺍﻫﺎ ﻭ ﭘﻮﺳﺖ ﮐﻠﻔﺖ = ﺧﻮﺩ ﻭﻓﺮﺍﺭ ﻣﺪﺍﻭ&#= 65249; ﺍﺯ ﺩﺭﻧﺪﮔﺎﻥ &= #65169;ﺪﺗﺮ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧ&= #65194;. ﻭ ﺳﺎﻳﻪ ﻭ ﭘﻨﺎ= ه گاﻫﻰ ﻧﺪﺍﺭﻧA= 194;، ﻭ ﺑﺮﺍﻯ ﺗﺸﻨﮕ&= #65264; ﺟﺰ ﻣﺮﺩﺍﺑﻬﺎ&#= 65263; ﺩﺍﻍ ﻭﺗﻠﺦ ﻭ ﻣ= ﺘﻌﻔّﻦ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﻫ= ﻤﺎﻥ ﺟﺎ ﻧﻴﺰ ﮐﻤﻴﻦ = ﮔﺎﻩ ﺷﮑﺎﺭﭼﻴﺎﻥ ﻭ&#= 65193;ﺭﻧﺪﮔﺎﻥ ﺁﻧﻬﺎ ﺍﺳﺖ ﮐﻪ = ﺍﮔﺮ ﺩﺭﻳﺪﻩ ﺷﻮﻧﺪ &= #65169;ﻨﻔﻊ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺗﺎ= ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺑﻬﺘﺮﻯ <= span style=3D'mso-spacerun:yes'> </span>ﻧﻤﺎﻳ= 5194; . ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 65253; ﺭﺳﻴﺪﻩ ﺑﺸﻬﻮ&#= 65193; ﻧﻬﺎﺋﻰ ﻭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ، ﺧﻮﺩ ﻋ&#= 65260;ﺪ ﺍﻟﺴﺘﻰ ﺑﺎ ﺧﺪ&= #65165; ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ= ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ،= 5193;ﺭ ﺗﺴﻠﻴﻢ ﺻﺎﺣﺐ &= #65175;ﺠﺴّﻢ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺧ&= #65262;ﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩﻩ ﺑﺎﺷʌ= 56;ﺪ. ﺍﻳﻨﺎﻥ ﻣﻨﺎف= 593; ﺸﺨﺺ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻧﻈﺮ ﻧﻤﻴﮕﻴﺮ&#= 65255;ﺪ،ﮐﻪ ﺑﻔﮑﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ،ﻭﺣتی ﻤʋ= 98;ﺩﻡ ﺩﻳﮕﺮ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ ﻭﺍﻣثاﻝ ﺧﻮﺩA= 197;ﺍ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65262;ﺟﻮﺩ ﻣﻴﺂﻭﺭﻧﺪ. ﻭﺗ&= #65252;ﺪﻥ ﺑﻬﺘﺮ ﻳﻚ ﺟﺎﻣ&= #65228;ﻪ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻭﺍﮔﺮ ﭼﻨﻴﻦ ﮐ&= #65166;ﻣﻠﺎﻧﻰ ﺩﺭ ﺟﺎمعه ای ʌ= 55;ﺒﺎﺷﺪ،ﺑﺘﺪﺭ&= #65267;ﺞ ﺑﺘﻮﺣّﺶ ﻭﮐﺸ= 5176;ﺎﺭ ﻳﮑﺪﻳﮕﺮ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﻧﺪ. ﻭﻓﺮﻫﻨﮓ ﺁﻧﻬ&#= 65166; ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺮ ﺳ᥺= 0;ﺤﻰ ﮐﻪ ﺑﺎﺷﺪﺑﺤﻘ&#= 65166;ﺭﺕﺑﻴﺸﺘﺮﻯʌ= 51;ﻴﺮﻭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻮ= ﺟﻮﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﻫ&= #65198;ﮐﺪﺍﻡ ﻳﮕﺎﻧﻪ ﻭﺑﻰ ﻧ&= #65224;ﻴﺮ ﻫﺴﺘﻨﺪ ﻭﻫﻤﻪ &= #64344;ﺸﺖ ﮔﺮﺩﻥ ﺩﺭ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65191;ﻮﺩ،ﺩﺭ ﺍﻧﻮﺍﻉ ﻭﻳﺎ ﻓ&= #65212;ﻮﻝ ﺍﻧﻮﺍﻉ،ﻭ ﺣت= 40; ﺪﺭ ﻧﻮﻋﻰ ﻓﺮﺩﻯ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﺑﺎﻳﺪ ﺍﺯ ﺷِﺒﻪ ﻋﺪﻡ &= #65155;ﺯﻟﻰ ﺧﻮﺩ ﺑﺸِﺒﻪ ﻋ&#= 65194;ﻡ ﻟﺎﻫﻮﺗﻰ ﺧﻮﻳ&#= 65206; ﻧﺰﺩ ﺍﻟﻠﻪ ﺃﻫ&= #65262;ﺭﻣﺰﺩﺍ ﺑﺮﻭﻧﺪ. ﺍﻟﻠﻪ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﻌﻨﻰ،ﺍﻟﻬ= ;ﻰ ﮐﻪ(ﻫﻨﻮﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﻫﻮ) ﻧﻴﺴﺖ. ﮐﻪ ᥷= 1;ﺪﺍﻭﻧﺪ ﻫﻮ،ﺑﻴﺮﻭﻥ ﺍ= 5199; ﻫﺮﮔﻮﻧﻪ ﻫﺴﺘ&#= 65268;ﻬﺎ ﺩﺭ ﻋَﻤاء و ﺑA= 240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﺩﺭ &#= 65259;ﺎﻫﻮﺕ ﻫﺴﺘﻰ ﺍﺳﺖ. ﺻﺎ= ﺣﺐ ﻧﺎﻡ ﺍﻟﺒﺎﻃﻦ &= #65261; ﺍﻟﺨﺎﺭﺝ ﺍﺯ ﻫ&= #65204;ﺘﻰ ﻫﺎ،ﺩﺭ ﺗﻮﺻﻴ= 5234;(ﻟﺎ ﺑﺸﺮﻁ)ﮐﻪ ﺍﻟﻠ&= #65258; ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ،ﺩﺭ ﺍﺳﻢ ﺍ&#= 65247;ﻈﺎﻫﺮ ﻭ ﺍﻟﺪﺍﺧﻞ ﻫﺴ&= #65176;ﻰ ﻭﺩﺭ ﺗﻮﺻﻴﻒ(ﺑ&= #65208;ﺮﻁ ﻟﺎ)ﻣﻴﺒﺎﺷﺪ. ﻣ= ﺎﻫﻴّﺖ ﺧﺪﺍﻭﻧﺪ ﻫﻮ،= 5227;ﺪﻡ ﻟﻤﺎ ﺳﻮﺍﻩ،ﻭ &#= 65251;ﺎﻫﻴّت ﺨﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258;،ﺷِبه عدﻡ ﺩﺭ ﺩﻭﺭﻯ &#= 65165;ﺯ ﻣﺎﺩﻳّﺘﻬﺎﻯ = 4400;ﻪ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻴ&#= 65250;. ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﻧﻴﺰ ﻫﺮﮐﺪﺍﻡ ﺩﺭﺟ&#= 65170;ﺮﻭت ﺨﻮﺩ ﺩﺭ ﻋﻮﺍﻟ&= #1605;ی ﺒﺎﻣﺎﻫﻴّﺖ ﺗ= 5188;ﺖ ﺃثیرﻯ، ﻫﺮﭼ᥽= 8; ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻧﺰﺩﻳﻚ &= #65207;ﻮﻳﻢ ﺭﻗﻴﻖ ﺗﺮ ﺍﺳﺖ&= #1548;ﺗﺎ ﺑﺸِﺒﻪ ﻋﺪﻡ ﺍ&#= 1604;له ﺒﺮﺳﺪ. ﻭ ﻣﻠﮑﻮ= ﺕ ﻣﻠﺎﺋﻚ ﻭﻳﺎ ﺍ&= #65197;ﻭﺍﺡ ﻣﻨﺘﻈﺮ ﺗﻮﻟﺪ&#= 1548;ﻭﻳﺎ ﺍﺭﻭﺍﺡ ﺳﺮﮔﺮ&#= 65193;ﺍﻥ ﺩﺭ ﺟﻬﻨّﻢ ﺳﻮ&#= 65249;،ﺭﻭﻯ ﺳﻄﺢ ﺯﻣﻴﻦ ﮐﻪ = ﺍﺯ ﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭ&= #65263; ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺴ&= #65262;ﺯﻧﺪ،ﺗﺎ ﺳﺮﻧﻮﺷﺖ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﺧﻮﺩﺭﺍ ﺑﭙﺬﻳ&#= 65198;ﻧﺪ. ﻭﻣﻮﻓﻖ ﺑﻨﻔﻮ&#= 65195; ﺩﺭ ﻧﻄفه اﻯ ﮔ= 5198;ﺩﻧﺪ. ﻭ ﻣﺎﻫﻴّﺖ ﻣﻠ&#= 64401;ﻮﺗﻰ، ﻫﻤﺎﻥ ﻣﺎﺩﻩ ﺃ&= #1579;یری ﻳﺎ ﺍﻧﺮﮊﻯ، ﻭ&#= 65247;ﻰ ﺟﻬﺎﻥ ﻧﺎﺳﻮﺗ&#= 65264; ﻣﺎ ﺃﺗﻤﻰ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻫ&= #65204;ﺘﻰ ﻫﺎﻯ ﺳﻨﮕﻴﻦ ﺗ&= #65198; ﺩﺭ ﻣﺮﮐﺰ ﮐﻬﮑ&= #65208;ﺎﻥ،ﻭ ﻳﺎ ﺩﺭﺗﻤﺎﻡ ﮐ&= #65260;ﮑﺸﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﺩﺍﺭﺩ،= 705;ه ﻴﻚ ﺳﺎﻧﺘﻴﻤﺘ&#= 65198;ﻣﮑﻌبﺁﻥبیش&= #1575;ز250</span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺗُﻦﻭ= 5199;ﻥﺑﺮﺍیﻤﺎﺩﺍ= ;ﺭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR><br> <br clear=3Dall style=3D'page-break-before:always'> <span style=3D'mso-spacerun:yes'> </span></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM071><span dir=3DLTR>M071</span></a><span dir=3DLTR> </spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DFA style=3D'mso-bidi-language:FA'>أخ= 04;اق یا خلقت و آفرینش های جدید</span></b><b><span dir=3DLTR style=3D'mso-bidi= -language: FA'><o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺣﮑ= ﻤﺖ ﻭ ﻓﻠﺴﻔﻪ ﺑﻬﻤ&= #65198;ﺍﻩ ﺧﻮﺩ،ﻣﺸﮑﻠﺎA= 173; ﻓﮑﺮﻯ ﻭﻋﻠﻤﻰ &= #65261;ﻃﺒﻴﻌﻰ،ﺑﺨʌ= 12;ﻮﺹﺍﺧﻠﺎﻕﺍﺟ= ﺘﻤﺎﻋﻰ ﺩﺍﺭﺩ. ﺷﺎﻳﺪ ﺑ= ﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺗﮑﺎﻣ&= #65248;ﺎﺕ ﺑﻌﻘﻞ ﻭﺣﮑﻤﺖ &= #65251;ﻴﺮﺳﺪ،که اﺯ ﻧﻈﺮﺃﻫﻞ ﻇ&#= 65166;ﻫﺮ،ﻭﺑﺰﺑﺎ᥽= 3;ﺣﺎلﻨﻮﻉ ﺑﺸﺮﻯ،ﺍﺧﻠﺎA= 237; ﻣﻴﻮﻩ ﺣﮑﻤﺖ ﻭ&= #65227;ﻘﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺷﺪ. ﮐﻪ ﺗ= 5256;ﻬﺎﻗﺴﻤﺖ ﻣﺤﺴﻮس ﺗﮑﺎﻣ= 5248;ﺎﺕ ﺭﻭحی اﺳﺖ، ﻧʌ= 68;ﺰ ﺍﺧﻠﺎﻕ ﺩﺭﺳﻠ&#= 65262;ﻙ ﻭﻫﺪﻓﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭﺁﻓﺮﻳﻨﺶ ﻓ&#= 65198;ﺩ ﻭ ﺟﺎﻣﻌﻪ ﻭﺗﻤ&= #65166;ﻣﻰ ﻫﺴﺘﻰ ﺍﺳﺖ ﮐﻪ = ﺭﻓﺘﺎﺭ ﻭﮔﻔﺘﺎﺭ ﻭ ﮐﺮ&= #65193;ﺍﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65197;ﺍ،ﺑﺼﻮﺭﺕ ﺍﺧﻠﺎﻕ ﻭﺭﻓﺘ&#= 65166;ﺭ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65176;ﻮﺍﻥ ﺩﻳﺪ. ﻭﺍلاّ ﺁ= 579;اﺭ ﺗﮑﺎﻣﻞ ﻭﺍﻗﻌ&#= 65264;ﻧﺎﺩﻳﺪﻩ،ﺩ᥷= 7; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﻣﻔﻴﺪ= ﺗﻮﻟﺪﺍﺕ ﺑﻌﺪﻯ ﺑﻬﺘﺮ،= 5169;ﺨﺼﻮﺹ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕﺑ&= #65208;ﺮی ﻤﻴﺒﺎﺷﺪ. ﺩﺭ ﻣ= ﻨﻄﻖ ﺭﻭﺍﺑﻂ ﻭﻣﺴﺎ&#= 65163;ﻞ ﻋﻘﻠﻰ ﺑﺎ ﻫﻢ ﺩ= ﺭ ﺍﺭﺗﺒﺎﻁ،ﻭﺩA= 197; ﻃﺒﻴﻌﺖ ﻭﺩﺭﺟ&#= 65166;ﻣﻌﻪ ﻧﻴﺰ،ﺩﺭ ﺍﺭﺗ= 5170;ﺎﻁ ﻭﻳﮕﺎﻧﮕﻰ ﻭﻭ&#= 65187;ﺪﺕ ﻭﺟﻮﺩ،ﻫﺴﺘﻰ = 5259;ﺴﺘﻨﺪ. ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﺑﺎﻫﻢ، ﺑﺨﺼﻮ= 5209;ﺍﻧﺴﺎﻧﻬﺎ،ﻧ= ;ﺎﮔﺰﻳﺮﺑﺎﺭﺗ&#= 65170;ﺎﻁ ﺑﺮﺍﻯ ﭘﻴﮕﻴﺮ&#= 65263; ﺗﮑﺎﻣﻠﻰ،ﻭ ﺑ= 5260;ﺮﻩ ﺭﺳﺎﻧﻰ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻭﻋﻘﻠﻰ ﻭ ﺗﻤﺪ&= #65255;ی هستند. ﻃﺒﻴﻌ᥵= 4; ﻃﺒﻘﻪ ﺑﻨﺪﻯﺍﺧﻠﺎﻕ &#= 65255;ﺰﺩ ﻓﻠﺎﺳﻔﻪ ﻳﻮﻧ&#= 65166;ﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263; ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﺭﻭﺍﻗﻴّﻮﻥ ﺑ= 5166; ﻋﻘﺎﻳﺪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ ﺩﺭ ﺑﺎب ﺴﻤﭙﺎ&#= 1578;ی ﻮﺧﻴﺮ ﻭﻓﻀﻴﻠ&#= 65174; ﻭﻣﻔﺎﻫﻴﻢ ﻣﻄ&#= 65248;ﻖ،ﻭﺩﺭ ﺑﺎﺏ ﺍﺭﺯﺷﻬﺎ&#= 65263; ﻧﺨﺴﺘﻴﻦ ﻣﻬﻤ&#= 65176;ﺮ،ﺩﺭ ﺑﺎﺏ ﺭﻓﺘﺎﺭ ﻫ&= #65166;ﻯ ﻣﻨﺎﺳﺐ ﻭ ﻓﺴﺦ = ﻋﺰﺍﺋﻢ،ﻳﺎ ﺗﻐﻴﻴﺮ ﻋﻘﻴﺪ&#= 65257;،ﻭ ﺗﺮﻙ ﺭﻭﺷﻬﺎﻯ &= #65255;ﺎﭼﻴﺰ،ﺑﺤثه= ;ا ﻭ ﺗﻘﺴﻴﻤﺎﺗﻰ &= #64400;ﺮﺩه اﻧﺪ،ﮐﻪ ﺗﻘﺮA= 267;ﺒﺎ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻫ&= #65252;ﻪ ﮔﺮﻭه ﻫﺎ ﻫﺴﺖ. = ﺩﺭ ﺑﺎﺏ ﺍﻣﻴﺎﻝ ﻭ&= #65191;ﻮﺍﺳته ها ﻭﮐﺸﺸﻬﺎﻯ = 5235;ﺮﺩﻯ ﻭ ﺟﻤﻌﻰ ﻭ ﺩﺭ ﺍ= ;ﺻﻞ ﻭﺟﻮﺩ ﻫﺮ ﺍﻧﺴ&= #65166;ﻥ ﺩﺍﻧﺴﺘﻪ، که هماﻥ ﻏﺮﻳﺰﻩ A= 211;ﻴﺎﻧﺖ ﻭ ﺣﻔﻆ ﺫﺍﺕ،ﻭ &= #65187;ُﺐّ ﺣﻴﺎﺕ ﺩﺭ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍت اﺳA= 174;، ﺍﻳﻦ ﻏﺮﻳﺰﻩ ﺭ&= #65165; ﻣﻌﻠﻮﻝ ﻟﺬﺕ ﻧ&= #65252;ﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﻟﺬﺕ ﺟﻮﺋﻰ&= #1548;ﻇﺎﻫﺮﺍ ﺣﻴﺎﺕ ﺷﻴﺮﻳﻨ&#= 65264; ﺍﺳﺖ ﻭﻟﻰ ﻧﺎﺑ&= #65262;ﺩ ﮐﻨﻨﺪﻩ ﺍﺻﻞ ﻭ&= #65183;ﻮﺩ ﺍﻧﺴﺎﻥ،ﺩﺭ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ.= ﮐﻪ ﺑﻘﻬﻘﺮﺍﻯ ﻣﻔ&#= 65166;ﺳﺪ ﻣﻴﺒﺮﺩ. ﻭ ﻳﺎ ﺣ= ;ﺪّ ﺃﻗﻞ،ﻣﺎﻧﻊ ﮐ= 5166;ﺭﺑﺮﺩ ﺣﻴﺎﺕ،ﺩﺭ ﺗﺤ= 5240;ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﺗ&= #65262;ﻟﺪ ﻓﻌﻠﻰ ﻣﻴﺸﻮﺩ. = ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65228;ﺪﻯ ﻧﻪ ﻓﻘﻂ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮ ﺍ&= #65267;ﺠﺎﺩ ﻧﻤﻴﺸﻮﺩ،ﺑﻠ@= 401;ﻪ ﮐﺮﺍﻣﺎﺕ ﻗﺒﻠ&#= 65264; ﺭﺍﺑﺴﻮﺧﺖ ﻭ ﺍ&= #65175;ﻠﺎﻑ ﻣﻴﮑﺸﺎﻧﺪ. ﻏﺮ&= #65267;ﺰﻩ ﺗﻤﺎﻳﻠﺎﺕ،ﻧA= 176;ﻴﺠﻪﺗﻤﺎﻳﻠﺎ= ;ﺕ ﺃﺯﻟﻰ ﺳﺮﮐﻮﺏ &= #65207;ﺪﻩ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ ﺍﮔﺮ ﻧﻮﻋ&= #65264; ﺗﺸﻨﮕﻰ ﺑﺮﺍﻯ &= #65165;ﺷﺒﺎﻉ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺩﺭ= ﺍﻳﻦ ﺟﻬﺎﻥ ﺁﻭﺭﺩﻩ &= #65165;ﺳﺖ،ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ ﻧﻤﺎﻳﺪ،ﺩﺭﻙ = 5169;ﺪﻳﻬﻴّﺎﺕ ﻭ ﻗﺪﺭﺕ ﻳﺎﺩﮔ&= #65268;ﺮﻯ ﻭ ﺳﻤﭙﺎﺗﻰ ﻫﺎ&= #65263; ﺗﺼﺪﻳﻖ ﺑﺮﺧﻰ &= #65165;ﻣﻮﺭ،ﺍﺯ ﺟﻤﻠﻪ ﻫﻤﺎﻥ ﻏ&= #65198;ﺍﻳﺰ ﻭﺗﻤﺎﻳﻠﺎﺕ ﻭ &= #65203;ﺎﺧﺘﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﻣ= ﻴﻞ ﻃﺒﻴﻌﻰﺩﺍﻧﺴ= 5176;ﻦ، ﻭﻳﺎ ﻣﻴﻞ ﺗﮑﺎ&= #65251;ﻞ ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ&#= 1548;ﻭﻳﺎﺗﮑﺎﻣﻞ ﻣﻴﻨﻮﻯ ﺭﻭﺣﻰ&#= 1548;ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ &= #65231;ﺮﺍﻳﺰ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﻣﻴﻠﻰ ﻋﻠﻴ&= #65258; ﻣﻴﻞ ﺩﻳﮕﺮﻯ ﻫ&= #65204;ﺖ،ﻭ ﻳﺎ ﻣﻴﻞ ﺑﺎﻓﺮ&= #65165;ﻁ ﻭﺗﻔﺮﻳﻂ ﻭﻳﺎ &= #65175;ﻌﻘّﻞ. ﺧﻮﺩ ﺑﻴﻨﻰ ﻭﺧ&= #65262;ﺩ ﭘﺴﻨﺪﻯ،ﻭ ﻣﻴ= 5246; ﺑﻠﺬﺕ ﻭ ﺗﻮﻟﻴ&= #65194; ﻣثل ﻭ ﺍثباﺕ ʌ= 61;ﺟﻮﺩ، ﻭﺑﺴﻴﺎﺭ ﺻﻔﺎ&#= 65173; ﺩﻳﮕﺮ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ،ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ &= #65231;ﺮﺍﻳﺰ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﻭﺗﻤﺎﻡ ﺍﻳﻦ ﺗﻤﺎﻳﻠﺎ&#= 65173;،ﮔﺎﻫﻰ ﻣﺸﻮّﻕ ﺍﺧﻠﺎ= 5237;،ﻭﮔﺎﻫﻰ ﺿﺪ ﺍﺧﻠﺎﻕ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺍﻧﺴﺎﻥ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺻﻴﺎﻧﺖ ﺫﺍت ﻮ &= #65187;ﻔﻆ ﻭﺟﻮﺩ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ، ﺑﺎ ﺗﻤﺎ&#= 65249; ﺻﻔﺎﺕ ﻣثبت ﺑA= 198;ﺍی ﻨﻘﺼﻬﺎ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻭﺍﺩﺍﺭ ﻣﻴ&= #64401;ﻨﺪ، ﺗﺎ ﺁﻧﭽﻪ ﻣﻨﺎ&= #65203;ﺐ ﻣﻴﺪﺍﻧﺪ ﺭﺍ ﺟ&= #65204;ﺘﺠﻮ ﮐﻨﺪ. ﻭ ﺍﺻﻞ ﻓﺎ= ;ﻳﺪﻩ ﻭ ﻟﺬﺕ، ﻫﻤﻴﺸ&#= 65258; ﺩﺭ ﻧﻈﺮ ﻣﻴﺒﺎ&= #65207;ﺪ ﻭﺭﻭﺍﺑﻂ ﺑﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭ ﻣﺠﻤﻮعه اA= 191;ﻠﺎﻕ، ﺑﺮﺍﺳﺎس ﮐﻴﻔ= 5268;ّﺖ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ،ﻭ ﻧﻔس ﻭﺭﻭﺡ ﺣﻴ&#= 65262;ﺍﻧی ﺒﺸﺮﻯ،ﻭﻋﻘﺪA= 257; ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166; ﻭ ﻧﻴﺎﺯﻫﺎ ﻭﺁ&= #65197;ﺯﻭﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﻴ&= #65254; ﻏﺮﺍﻳﺰ ﺑﺎﺯ ﺑ&= #65166;ﻧﺴﺎﻥ ﺁﮔﺎﻫﻰ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ. ﻓﮑﺮ ﻣﻴﮑﻨﺪ،= 5261;ﻣﻔﻴﺪ ﺗﺮ ﺭﺍ ﻣﻴﺠﻮﻳ&= #65194;. ﻭ ﺗﮑﺎﻣﻞ ﺍﻓﻘ&= #65264; ﺫﻫﻨﻰ ﻭ ﻋﻠﻤﻰ = ﻭ ﺍﺩﺑﻰ ﻣﻴﻴﺎﺑ&#= 65194;. ﮐﻪ ﺑﺮﺍﻯ ﻃﺒﻴ&= #65228;ﺖ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺑﺸﺮﻯ ﻣﻔﻴﺪ ﺍ&= #65203;ﺖ. ﺗﺎ ﻋﻘﻞ ﺍﻧﺴﺎ&= #65253; ﻧﺘﻴﺠﻪ ﺗﺠﺎﺭ&#= 65167; ﺯﻧﺪﮔﻰ ﻭﻋﺒﺮ&#= 65173; ﮔﻴﺮﻳﻬﺎﻯ ﺩﺭ&#= 65193;ﻧﺎﻙ،ﻣﺨﺎﻟ᥻= 4; ﺁﺭﺯﻭﻫﺎ ﻭ ﺗﻤ&= #65166;ﻳﻠﺎﺕ،ﺑﭽﻪ ﺩﺭﺟﻪ ﺍﺯ ﮐﻤﺎ&= #65245; ﻭ ﭘﺨﺘﮕﻰ ﺑﺮﺳ&= #65194;، ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑ&= #65268;ﻦ ﺗﻤﺎﻳﻠﺎﺕ ﻣث= 576;ت ﻃﺒﻴﻌﻰ،ﻭ ﺩﻭ= 5197;ﻯ ﺍﺯ ﺗﻤﺎﻳﻠﺎﺕ &= #65251;ﻨﻔﻰ ﻭ ﺿﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺧﻠﺎﻕ ﺗ= ﻔﮑﻴﻚ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﺎﻳﺪ. ﮔﺮA= 261;ﻫﻰ ﺃثرﻏﺮﺍﻳﺰ ﻣA= 256;ﻔﻰ ﺭﺍ ﺗﻀﻌﻴﻒ ﺗﺎ = ﺑﮑﻠﻰ ﺣﺘﻰ ﺍﻟﻤﻘﺪﻭ&#= 65197; ﭘﺎﻙ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻭ ﮔﺮﻭﻫﻰ ﺩﻳﮕ&= #65198; ﺁﻥ ﺻﻔﺎت ﺮﺍ ﺗ&= #65240;ﻮﻳت ﻤﻴﮑﻨﺪ. ﻭ ﺍﮔﺮ= ﻧﺪﺍﺷﺖ ﻭ ﻟﺎﺯﻡ ﺩﺍﻧﺴ&= #65174; ﮐﺴب ﻤﻴﮑﻨﺪ،A= 261;ﺗﻤﺮﻳﻦ ﺁﻧﻬﺎ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﻫﻤﺎﻧﮑﺎﺭ ﺗ&#= 65192;لیه اﺯ ﺻﻔﺎﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺣﻴﻮﺍﻧﻰ، ﻭﻓ= 5212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﻚ،ﻭ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﺘﮑﺎﻣﻞ ﺭﻭﺣﻰ،ﻭﮐﺴﺐ = 5207;ﺎﻳﺴﺘﮕﻰ ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎ&#= 65263; ﺍﻟﻬﻰ ﺭبّ اﻟA= 256;ﻮﻉ ﺧﻮﺩ،ﻭ ﺩﺍﺷﺘ= 5254; ﺷﺎﻧس ﺗﻮﻟﺪﺍ= 5173; ﺑﺮﺗﺮ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺁﻧﺎﻥ= ﺩﺭ ﺑﻬﺸﺘﻬﺎﻯ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﻭﻏﻴﺮﺷﺎﻫﺪﺍ= 5253; ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺟ&= #65260;ﻨﻢ ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺳﻴ&= #65204;ﺮﻭﻥ ﺣﮑﻴﻢ ﻧﻴﺰ ﻣﻴ&= #64405;ﻔﺖ،ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺭﻭ&= #65199; ﻧﺨﺴﺖ ﺗﻮﻟﺪ ﺧ&= #65262;ﺍﺳﺘﻪ ﻳﺎ ﻧﺎﺧﻮﺍﺳﺘ&#= 65258;،ﺩﺭ ﺣﺎﻝ ﮐﻨﺘﺮﻝ ﺧ&= #65262;ﻳﺸﺘﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ. ﻳﺎ ﺣﻔ= 5222; ﻭ ﺻﻴﺎﻧﺖ ﺫﺍﺕ ﻭ = ﺣﻴﺎﺕ ﻭﻭﺟﻮﺩ ﻓﺮﺩﻯ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑ= ﺎﻫﺮ ﺃﻣﺮ ﺧﻄﺮﻧﺎﻙ &= #65261;ﻣﻀﺮ ﻭ ﺁﺳﻴﺐ ﺭﺳﺎﻥ = ﺭﺍ ﻣﻌﺪﻭﻡ ﮐﻨﺪ ﻭ = ﻣﺒﺎﺭﺯﻩ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺗﻤ= ﺎﻡ ﺣﻴﻮﺍﻧﺎﺕ ﻫﺮ&#= 64380;ﻪ ﺣﻘﻴﺮ ﻧﻮﻋﻰ ﺑ&= #65166;ﺷﻨﺪ،ﺑﺎﺯ ﺭﻋﺎﻳﺖ ﺍﻳﻦ ﺣ&= #65236;ﻆ ﺣﻴﺎﺕ،ﻭ ﺩﻓﻊ &#= 65251;ﻀﺮّﺍﺕ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺧﻮﺩ ﺭﻭﺷﻰ ﻃﺒﻴﻌﻰ &= #65169;ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺫﻫﻦ ﻭ = ﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺭﻭﺍ&= #65239;ﻴّﻮﻥ ﮔﻔﺘﻨﺪ،ﮐﻪ ﻃ= 5236;ﻞ ﻧﻮﺯﺍﺩ ﮐﻪ ﻫﻨ&= #65262;ﺯ ﻃﻌﻢ ﻟﺬﺕ ﻭ ﺩﺭ= ﺩ ﺭﺍ ﻧﻤﻴﺪﺍﻧﺪ&#= 1548; ﺑﺪﻧﺒﺎﻝ ﺁﻧﭽ&#= 65258; ﻣﻔﻴﺪ ﺍﺳﺖ ﻣﻴ&= #65198;ﻭﺩ. ﻭﺍﺯ ﻫﺮ ﺿﺮﺭ ﺭ= ﺳﺎﻥ ﺩﻭﺭﻯ ﻣﻴﮑﻨﺪ. = ﻭ ﺑﺘﺪﺭﻳﺞ ﻃﻌﻢ &= #65193;ﺭﺩ ﻭ ﺃﻟﻢ،ﻭ ﻟﺬت عدﻡ ﺩﺭﺩ ﻭﻟﺬ= 5175;ﻬﺎﻯ ﺣﺴّﻰ ﺭﺍ ﺃﻧﺪ&#= 65241; ﺃﻧﺪﻙ ﺩﺭ ﻣﻴﻴ&= #65166;ﺑﺪ. ﻭ ﭼﻨﻴﻦ ﮐﺸﺶ ﻭ= ﺗﻤﺎﻳﻞ ﮐﻮﺩﮐی ﺒﺴﻮﻯ &#= 65191;ﻮﺩ ﺟﺬﺏ ﮐﺮﺩﻥ،ﻳ= 5166;ﻓﺘﻦ ﻧﻮﻋﻰ ﺧﻮﺩ ﺁﮔ&= #65166;ﻫﻰ ﺍﺳﺖ. ﭘس ﻋﺸﻖ ﺑ= ﺨﻮﻳﺸﺘﻦ ﺍﺯ ﺍﺻﻮﻝ ﺍﻭﻟ&= #65268;ﻪ ﺣﻴﺎﺕ ﺍﺳﺖ،ﮐ= 5258; ﻳﻚ ﺧﻮﺩﺧﻮﺍﻫ&#= 65264; ﻃﺒﻴﻌﻰ ﻭ ﻣﺠﺎ&= #65199; ﻭﻣﻌﻘﻮﻝ ﻭ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﺠ&= #65166;ﺯﺍﺗﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ&#= 1548;ﮐﻪ ﺑﻘﻬﻘﺮﺍﻯ ﺑﺨ&#= 65166;ﻃﺮ ﺍﻳﻦ ﺻﻔﺎﺕ ﺑﺒ&= #65198;ﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'>       </span>ولی ﺑﺘﺪﺭﻳ᥶= 2; ﺍﻳﻦ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ = ﺑﺮﺍﻯ ﺧﻮﺩ ﺧﻮﺍﺳﺘﻦ&#= 1548;ﮐﻪ ﻋﺪﻡ ﺭﻋﺎﻳﺖ ﻣ&= #65256;ﺎﻓﻊ ﺩﻳﮕﺮﺍﻥ ﻭﺧﻮ&#= 65165;ﺳﺘﻪ ﺁﻧﻬﺎ ﺍﺳﺖ،ﺑ= 5176;ﺪﺭﻳﺞ ﺗﻘﻮﻳﺖ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺁﻧﮕﺎﻩ ﻧﺪﺍﻧ&#= 65204;ﺘﻪ ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﻣ&= #65256;ﺘﻈﺮ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭ&#= 65251;ﺎﻫﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺗﺎ ﺩﺭ ﺑﺮﺧﻮﺭ&= #65193; ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ،ﺍﮔA= 198; ﻏﻠﺒﻪ ﮐﺮﺩ ﺩﺭ = ﺳﺘﻤﮕﺮﻯ ﺑﻴﺸﺘﺮ ﭘﻴﺶ ﻣ&= #65268;ﺮﻭﺩ. ﻭ ﺍﮔﺮ ﺷﮑﺴﺖ ﺧ= ﻮﺭﺩ ﻭﻣﺤﮑﻮﻡ ﮔﺮﺩ&#= 65267;ﺪ ﻭﮔﻮﺷﻪ ﮔﺮﻓﺖ&#= 1548;ﺁﻧﮕﺎﻩ ﺑﻔﮑﺮ ﺟﺒﺮﺍﻥ &= #65261; ﻋﮑس ﺍﻟﻌﻤﻞ ﻭ&#= 64380;ﺎﺭﻩ ﺃﻧﺪﻳﺸﻰ ﻣﻴﺸ&#= 65262;ﺩ. ﻭ ﺁﻥ ﻫﻨﮕﺎﻣﻰ = ﺍﺳﺖ،ﮐﻪ ﺭﺷﺪ ﻋﻘﻠﻰ ﺑﺼ&= #65262;ﺭﺕ ﻋﻤﻘﻰ ﻭ ﻋﻤﻮﺩ&= #65263; ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﺭﺷﺪ ﺍﻓﻘﻰ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ ﺑﻰ ﺣﺎﺻﻞ ﻣﻴﮕ&= #65198;ﺩﺩ. ﺁﻧﮕﺎﻩ ﺑﺪﺭﺟ&#= 65260;ﺎﻯ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺍ= 5255;ﺴﺎﻥ ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65195;ﺍﺕ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺧﻮﺩ ﻣﻰ ﺍﻓﺘﺪ.= ﻭﺗﻐﻴﻴﺮﺍﺕ ﺍﺳﺎﺳﻰ ﻭ ﺩﺍﻭ&= #65219;ﻠﺒﺎﻧﻪ ﺩﺭﺧﻮﺩ ﻣﻴﺪﻫ&#= 65194;. ﺍﺑﺘﺪﺍ ﻣﻄﺎﻟ&#= 65228;ﺎﺕ ﻋﻠﻤﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ،ﻭ ﺳﭙس ﻣﻄﺎﻟﻌﺎ= 5173; ﺭﻭﺍﻧﻰ ﻭ ﺫﻫﻨ&= #65264; ﻭﻣﺘﺎﻓﻴﺰﻳﻚ= 548;ﻭ ﺑﺤث ﻭﺗﺒﺎﺩﻝ &#= 65255;ﻈﺮ ﺑﺎﻫم ﺪﺭﺩﺍﻥ &#= 65251;ﺎﻧﻨﺪ ﺧﻮﺩ،ﻭﺑﺎﮐﺴA= 166;ﻧﻰ ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #64380;ﺎﺭﻩ ﺩﺭﺩ ﺧﻮﺩﺭﺍ ﻳ&= #65166;ﻓته اﻧﺪ،ﺗﺎ ﺑﺎﻟA= 156;ﺧﺮﻩ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65227;ﺎﻗﻞ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭﺩﺍﺷﺘﻦ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻨ= 5166;ﺳﺐ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﻭﺭﻭﺣﻰ ﺧﻮﺩ ﻣ&= #65268;ﭙﺮﺩﺍﺯﺩ. ﺁﻧﮕﺎﻩ ﻣﺘﻮﺟ&#= 1617;ﻪ ﻋﻠّﺖ ﺷﮑﺴﺘﻬ= 5166;، ﺩﺭ ﻣﻌﺎﻳﺐ ﻭ ﺿ= ﻌﻒ ﻭﻧﺎﺭﺳﺎﺋﻰ ﻭ &= #65227;ﻘﺪﻩ ﻫﺎ ﻭﻋﻘﻴﺪه ﻫ&#= 65166;ﻯ ﺑﺎﻃل ﺨﻮﺩ ﻣﻴ&#= 64405;ﺮﺩﺩ. ﻭﭼﺎﺭه اﻯ ﺟﺰ &#= 65219;ﺮﺩ ﺁﻧﻬﺎ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ. ﻭﺩﺭ ﻣﻘﺎﺑﻞ ﺻ&= #65236;ﺎﺕ ﺟﺪﻳﺪﻭﻧﺎ ﺁﺷ&#= 65256;ﺎﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﻣﻴﺸﻨﺎﺳﺪ. = ﻭ ﺩﺭ ﺧﻮﺩ ﺗﻤﺮﻳ&= #65254; ﻭ ﺗثبیت ﻣﻴﻨʌ= 52;ﺎﻳﺪ. ﮐﻪ ﮐﺎﺭ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ،ﻳﺎ &#= 65259;ﻤﺎﻥ ﺗﺰﮐﻴﻪ ﻭ ﺍﺻﻠ&= #65166;ﺡ ﻧﻔس ،ﻣﻨﺠﺮ ﺑ= 5256;ﺠﺎﺕ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭﮐﺴﺐ ﺍﺧﻠﺎﻕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ،ﻭ ﺍ᥶= 3;ﺮﺍﻯ ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #65193;ﺭ ﺟﺎﻣﻌﻪ،ﻭ ﺑﺎ= 5259;ﺴﺘﻰ ﻭﺣﺘﻰ ﺑﺎ ﺧﻮﻳ&= #65208;ﺘﻦ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺳﻠ= ﺎﻡ ﻭﺻﻠﺢ ﻭﺁﺷﺘﻰ&#= 1548;ﺑﺎ ﻫﻤﻪ ﻃﺒﻴﻌﺖ ﺻ&= #65262;ﺭﺕ ﮔﺮﻓﺘﻪ،ﮐﻪ ﻗ= 5170;ﻠﺎ ﺁﻧﺮﺍ ﺗﻨﻬﺎ ﺩ&= #65207;ﻤﻦ ﻭﺟﻮﺩﻯﺧﻮﺩﻣ= 5268;ﺪﺍﻧﺴﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺯﻧ= ﺪﮔﻰ ﺩﺭﻫﺴﺘﻰ ﻭﺟﺎ&#= 65251;ﻌﻪ،ﻭﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓ&= #65228;ﻠﻰ ﺑﺴﺘﻪ،ﺑﺪﺭﺟA= 258; ﮐﺮﺍﻣﺎﺕ ﻭ ﺳﺮ&= #65251;ﺎﻳﻪ ﻫﺎﻯ ﺭﻭﺣﻰ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴن اﺳﺖ، @= 400;ﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺩﺍﺭﺩ. ﮐﺮﺍﻣﺎ&= #1578; ﺒﺎﻟﻔﻌﻞ ﺑﻴﺸ&#= 65176;ﺮ ﻳﺎﺍﺳﺘﻌﺪﺍﺩ= 5259;ﺎﻯ ﻓﻬﻢ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﻋﺸﻖ ﻭ ﺻﺒﻮﺭﻯ&= #1548;ﻭ ﺩﺍﺷﺘﻦ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮ، ﮐﻪ ﺧﻮﺩﺭﺍ ﺗﺎ = ﻫﻤﺎﻥ ﺣﺪﻭﺩ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﺗﻌﺎﻟﻰ ﺫﻫﻨﻰ &= #65227;ﻘﻠﻰ ﻭﺭﻭﺍنی ﻮﺫﺍA= 175;ﻰ ﺑﺪﻫﺪ. ﭘس ﺯﻧﺪ&= #64404;ﻰ ﺍﻓﺮﺍﺩ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﺍﺟﺘﻤﺎﻋﻰ،ﺑA= 204;ﺘﮕﻰ ﺑﺼﻔﺎﺕ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺍ&= #65255;ﺴﺎن دﺍﺭﺩ. ﮐﻪ ﺩﺭﺗ&= #65262;ﻟﺪﺍﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻴﺸﻴﻦ ﺁﻧʋ= 98;ﺍ ﻓﺮﺍﻫﻢ ﮐﺮﺩه اﺳﺖ. ﻭﻟﺎﺯﻡ ﻣ&= #65268;ﺪﺍﻧﺪ ﮐﻪ ﺑﺮﺍﻯ ﺁﻳﻨ&= #65194;ﻩ ﻧﻴﺰ، ﮐﺮﺍﻣﺎ= 5173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261; ﺑﻬﺘﺮ ﺗﺤﻘّﻖ &#= 65169;ﺪﻫﺪ ﻭﺗﻘﻮﻳﺖ ﻧﻤﺎ&#= 65267;ﺪ. ﺗﺎ ﺑﺎ ﺳﺮﻧﻮﺷ&= #65176;ﻬﺎﻯ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﻌ&= #65194;ﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ ﮐﻤﺘﺮ ﻣ&= #65208;ﮑﻠﺎﺕ ﺳﺮﻧﻮﺷﺖ ﺑﺸﺮ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﺯﻧﺪﮔﻰ = ﻃﺒﻴﻌﻰ ﻳﺎ ﺑﻤﻌﻨﻰ ﻫﻤ&= #65198;ﺍﻩ ﺑﻮﺩﻥ ﺑﺎ ﻃﺒﻴ&= #65228;ﺖ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺪﻡ ﻣﺨﺎﻟʌ= 36;ﺖ ﺑﺎ ﺁﻥ ﺍﺳﺖ. ﺗﺎ= ; ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ ﺍﺯ ﻟﮕ&= #65194;ﻣﺎﻝ ﺷﺪﻥ ﺩﺭﺟﻬﺎﻥ &= #65187;ﻔﻆ ﮐﻨﺪ. ﻭﻧﻴﺰ ﺑﻤ= ﻌﻨﻰ ﻫﻤﺮﺍﻩ ﺑﻮﺩﻥ &= #65169;ﺎ ﻃﺒﻴﻌﺖ ﻭﻓﻄﺮ&#= 65173; ﮊﻧﺘﻴﮑﻰ ﺷﺨﺺ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65176;ﻮﺍﻧﺪ ﺑﺎ ﺍﻣﮑﺎﻧﺎﺕ &= #65251;ﺸﮑﻠﺎﺕ،ﺧﻮʋ= 93; ﺑﺴﺎﺯﺩ،ﮐﻪ ﻣ= 5208;ﮑﻠﺎت اﺯ ﻣﻮﺍﻧﻊ ﻫﺴ&#= 65176;ﻨﺪ. ﻣشکلات ﺑﺮﺍﻯ= ; ﺳﺎﻟﻚ ﻋﺎﻗﻞ،ﻭﺳﺎﺋA= 246; ﺗﻘﻮﻳﺖ ﺗﺮﺑﻴ&#= 65174; ﺭﻭﺣﻰ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ،ﻭ ﺗﺤﻠﻴ= 5258;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺼﻔﺎﺕ ﺍﻟʌ= 60;ﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻣﻄ= ;ﺎﺑﻘﺖ ﺩﺍﺷﺘﻦ ﺑﺎ ﻃﺒ&= #65268;ﻌﺖ ﺟﻬﺎﻥ،ﺩﺳﺘﻮA= 197; ﺍﻟﻌﻤﻞ ﺯﻧّﻮ= 5253; ﭘﻴﺎﻣﺒﺮ ﻭ ﻋﺎ&= #65197;ﻑ ﻭﻓﻴﻠﺴﻮﻑ ﻣﺘ&#= 65166;ﻓﻴﺰﻳﻚ، ﻫﻤﻴﻦ ﺗﻤﺎﻳﻠ&#= 65166;ﺕ ﻭ ﮐﺸﺸﻬﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ،ﺩʌ= 47;ﻴﻞ ﺫﺍﺗﻰ ﺑﻮﺩﻥ ﻃ&= #65170;ﻴﻌﺖ ﺍﺳﺖ ﻳﻌﻨﻰ ﻫﻤ&= #65258; ﺍﻧﺴﺎﻧﻬﺎ ﻳﮑ&#= 65204;ﺎﻥ ﺻﻔﺎت ﻮ ﺍﺧﻠﺎ&#= 65237; ﻭ ﻋﻘﻞ ﺭﺍ ﻧﺪﺍ= ﺭﻧﺪ. ﺯﻳﺮﺍ ﻣﺮﺍﺗﺒ&#= 65264; ﻣﺘﻔﺎﻭﺕ ﺩﺭ (ﻭ= ﺟﻮﺩ) ﺩﺍﺭﻧﺪ. ﻭﻫﻤﻴ&= #65254; ﺗﻤﺎﻳﻠﺎﺕ ﺫﺍ&#= 65175;ﻰ ﻧﻴﺰ ﺩﻟﻴﻞ ﻫﻤ&= #65194;ﺭﺩﻯ ﻭﻫﻢ ﺁﻫﻨﮓ ﺟﺰ&= #65163;ﻰ ﻭ ﮐﻠّﻰ ﺑﺎ ﻫﺴ&= #65176;ﻰ ﺍﺳﺖ. ﻭ ﻧﻴﺰ ﻋﻠ= ;ﺎﻣﺖ ﺗﻮﺍﻓﻖ ﻭﺗﻮﺍ&#= 65199;ﻥ ﺍﺟﺰاء ﺑﺎ ﮐﻞ= 617; ﻃﺒﻴﻌﺖ ﺍﺳﺖ. ﭼ= ﻮﻥ ﻓﺮﺩ ﺩﺭ ﺟﺎﻣﻌ&= #65258;،ﻭ ﺟﺎﻣﻌﻪ ﺩﺭ ﻫﺴ&= #65176;ﻰ،ﻭ ﻫﺴﺘﻰ ﺩﺭ ﻋﻮﺍ&= #65247;ﻢ ﻫﺴﺘﻰ ﺁﻳﻨﺪه &#= 65262;ﺗﺎ ﺃﺑﺪ. ﺩﺭ ﻓﻠﺴﻔ= ﻪ ﺭﻭﺍﻗﻰ ﺑﺮﺍﻯ &= #65227;ﻘﻞ ﮐﻪ ﺍﻧﮑﺎﺭ ﻧﺎ&= #64344;ﺬﻳﺮ ﺍﺳﺖ،ﺟﺎﺋﻰ ﻭ= 5251;ﺸﮑﻠﻰ ﻧﻤﻴﺘﻮﺍن ﺘﺼ= 5262;ﺭ ﮐﺮﺩ. که کاﺭ ﻣ= 5232;ﺰﺳﺮ ﻧﻴﺴﺖ،ﮐﻪ ﻫم= 07; ﻤﻐﺰ ﻳﮑﺴﺎﻥ ﺩﺍﺭﻧ&#= 65194;. ﻭﺣﺘﻰ ﮐﺎﺭ ﺳﻠ&= #1617;ﻮﻟﻬﺎﻯ ﮐﻮﺭتکس ﭘﻮﺷʌ= 06; ﻣﻐﺰﻯ ﻧﻴﺴﺖ ﮐﻪ ﺗﻔﺎ&= #65261;ﺕ ﺁﻧﻬﺎ ﺩﻟﻴﻞ ﺗ&= #65236;ﺎﻭﺕ ﺳﺮﻣﺎﻳﻪ ﻫﺎﻯ &= #65175;ﮑﺎﻣﻠﺎﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭘﻴﺸﻴﻦ ﺍ= ﺳﺖ. ﻭ ﻟﺬﺍ ﻋﻘﻞ ﺭﺍ= ﺭﻭﺍﻗﻴّﻮﻥ،A= 259;ﻤﺎﻥ ﻃﺒﻴﻌﺖ ﺭﻭﺍﻧ&#= 65264; ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ &= #65219;ﺒﻴﻌﺖ ﺍﻳﻦ ﺭﻭﺍﻧﻬﺎ&#= 65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺑﺨﺼﻮﺹ ﺳﺎﻳﻪ ﺍﻟﻬﻰ ﺑ&= #65198; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65267;ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮊﻧﺘﻴﻚ ﺭﻭʋ= 87;ﻰ ﺍﺳﺖ. ﺗﻔﺎﻭﺕ ﺩ= ﺭﻋﻘﻞ،ﻭﺗﻔﺎA= 261;ﺕ ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﻫ&= #65166;ﻯ ﻓﻌﻠﻰ،ﻭ ﺗﻔﺎ= 5261;ﺕ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﻧﻴﺎﻣﺪه ﻤﻴﻴ= 5166;ﺑﻨﺪ. ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮق ﺒﺸﺮﻯ ﻭﻳﺎ ﺩﺭ = ﻗﻬﻘﺮﺍﻫﺎﻯ ﻗﺒﻞ ﺑﺸﺮﻯ. ﻟﺬ= ﺍ ﺗﻤﺎﻳﻠﺎﺕ ﺭﺍ &= #65255;ﺒﺎﻳﺪ ﻋﻴﺐ ﺩﺍﻧﺴﺖ،= 5261;ﻟﻰ ﺣﺪّ ﺍﻋﺘﺪﺍﻝ &#= 65153;ﻥ ﺣُﺴﻦ ﻭﺯﻳﺒﺎ= 5163;ﻰ ﺭﺍ،ﺳﻴﺮﺕ ﻭ ﺳ&#= 65198;ﻳﺮﺕ ﻭﺫﺍﺕ ﻫﺮ ﮐس ﻣ&= #65268;ﺒﺎﺷﺪ. ﻣﻴﻞ ﺑﺨﺪﻣﺖ ﻭ = ﻓﺪﺍﮐﺎﺭﻯ،ﻭ ﻣﻴﻞ ﺑﺨﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ&= #1548;ﺩﻭﺟﻨﺒﻪ ﻣثبت ﻭﻣﻨﻔﻰ A= 175;ﻤﺎﻳﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﺑﺮﺍﻯ ﺍﻧﺠﺎ&= #65249; ﺣﻴﺎﺕ ﻭﻭﻇﺎﻳ&#= 1601; ﺤﻴﺎﺕ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺯ ﻧﻈﺮ ﺧ= ;ﺪﺍﻭﻧﺪ ﻭ ﻃﺒﻴﻌﺖ،ﻭﺍ= 5199; ﻧﻈﺮ ﺟﺎﻣﻌﻪ ﻭ = ﺷﺨﺺ ﺍﻧﺴﺎﻥ ﺗﮑﺎﻟ&#= 65268;ﻒ ﻭﻭﻇﺎﻳﻒ ﺭﺍ ﺑ&= #65262;ﺟﻮﺩ ﺁﻭﺭﺩ ﮐﻪ ﻧﻮﻉ = ﻭﻇﺎﻳﻒ،ﻣﺘﻨA= 166;ﺳﺐ ﻧﻴﺎﺯ ﺍﻣﻴﺎﻝ &= #65219;ﺒﻴﻌﻰ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺮ= ﺧﻠﺎﻑ ﺗﻤﺎﻳﻠﺎﺕ ﻓﺮ&#= 65193;ﻯ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ. = ﻭ ﻫﻤﻴﻦ ﺗﻤﺎﻳﻠ&#= 65166;ﺕ،ﺑﺎﺯ ﺳﺮﭼﺸﻤﻪ ﻫﺮ ﺣ&= #64401;ﻤﺖ ﻭ ﻋﻘﻞ ﻭ ﭘﻴﺸﺮ= ﻓﺘﻬﺎﻯ ﺫﻫﻨﻰ ﺍﺳﺖ. ﭘس = ﺯﻧﺪﮔﻰ ﻣﻄﺎﺑﻖ ﻋﻘﻞ،= 5259;ﻤﺎﻥ ﺯﻧﺪﮔﻰ ﻣﻄﺎﺑ&#= 65238; ﻃﺒﻴﻌﺖ ﺷﺨﺼﻰ&#= 1548; ﺑﺎ ﺍﻃﺎﻋﺖ ﻫﺴ&= #65176;ﻰ ﺑﺎﺷﺪ. ﻣﻨﺘﻬﺎ = ﻃﺒﻴﻌﺘﻰ ﮐﻪ ﺑﺎﻳﺪ ﺑﻴﻦ = ﺟﻨﺒﻪ ﻫﺎﻯ ﻣثبت ﻭﻣA= 256;ﻔﻰ ﺁﻥ ﺗﻔﮑﻴﻚ ﻧﻤ&= #65262;ﺩ ﺍﺯ ﻃﺮﻓﻰ ﻃﺒﻴ&= #65228;ﺖ ﻭ ﻫﺴﺘﻰ،ﻭﺣﺘ= 5264; ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺧﺪﻣﺖ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺯﻧﺪﻩ، ﺑﺨﺼﻮ= 5209;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﺍﺯ ﺍﻧﺴA= 166;ﻥ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭﺍﺯ ﻃﺮﻓﻰ ﻫﺮ = ﻣﻮﺟﻮﺩﻯ ﺍﺑﺘﺪﺍ ﺧﻮﺩ ﺧ&= #65166;ﺩﻡ ﻃﺒﻴﻌﺖ ﻭ ﻫﺴﺘ&= #65264;،ﻭ ﺣﺘﻰ ﭘﺮﺳﺘﻨﺪ&#= 65257; ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﻃﻔﻞ ﻣﺎﺩ= ﺭ ﺭﺍ ﻣﻰ ﭘﺮﺳﺘﺪ&= #1548;ﺑﻌﺪ ﻣﺴﺘﻘﻞ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﺷﺎﻳﺪ ﺑﺪﺍﻧ&= #65194; ﮐﻪ ﻣﺎﺩﺭ ﺍﻭﺭ&= #65165; ﺧﺪﻣﺖ ﻣﻴﮑﺮﺩ&#= 65257; ﺍﺳﺖ. ﺗﻤﺎﻳﻠﺎ&= #65173; ﻭﻧﻴﺎﺯﻫﺎﻯ ﻣ&#= 1579;بت ﺍﺳﺖ ﮐﻪ ﻋﺎﻣﻞ = ﺍﺻﻞ ﺗﮑﺎﻣﻞ ﺟﺴﻢ ﻭ&= #65195;ﻫﻦ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎ&#= 65253;،ﻭﺣﺘﻰ ﺗﮑﺎﻣﻞ ﻓﺮﺩ ﻭ&= #65255;ﻮﻉ ﻭ ﺣﻴﺎﺕ ﺩﺭ ﺟﻬ= ﺎﻥ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5231;ﻴﺮ ﺍﺯ ﺑﺤث ﺍﻣﻴﺎ&#= 65245; ﻭ ﺧﻮﺍﺳته ها = 48; ﺩﺭ ﻣﺒﺤث ﮐلّی ﺘʋ= 98; ﺍﺧﻠﺎﻕ ﺍﺯ ﻧﻈﺮ ﻋﺮﻓﺎ = ﻭﺭﻭﺍﻗﻴّﻮﻥ ﻭ ﻧﻮ ﺍﻓﻠﺎﻃﻮ&= #65255;ﻴﺎﻥ،ﻓﻀﻴﻠʋ= 74; ﻭ ﺧﻴﺮ ﻣﻄﻠﻖ ﻣ= ﻴﺒﺎﺷﺪ. ﻓﻀﻴﻠﺖ ﺑﺮﺗﺮ&#= 65263; ﻳﺎﻓﺘﻦ ﻓﺮﺩ ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳ&#= 65174;. ﻭﻟﻰ ﻧﻪ ﺑﺮﺗﺮ&= #65263; ﺟﺴﻤﻰ ﻭﺯﻭﺭﻯ &= #65261;ﻣﺎﺩﻯ،ﺑﻠﮑʌ= 58; ﻓﻀﻴﻠﺖ ﻋﻘﻠﻰ &= #65259;ﻨﻰ ﻭﺍﺧﻠﺎﻗﻰ،ﻭ = 5235;ﻀﻴﻠﺖ ﻧﻮﻋﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﻭﺍﻟﻬﻰ،ﮐﻪ ﺁ= 5267;ﻨﺪﻩ ﻫﺎﻯ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺷﮑل ﻤﻴ&#= 65194;ﻫﺪ. ﺍﻣﺎ ﻓﻀﻴﻠﺖ ﻣ&= #65220;ﻠﻖ،ﻣﺒﺤث ﺩﻳﮕﺮ ﺍﺧﻠﺎﻗ&#= 65264;،ﺑﺎﺯ ﻫﻤﺎﻥ ﺳﻠﻮﮐﻰ &= #65165;ﻟﻬﻰ ﻭ ﺗﻌﺎﻟﻰ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ،= 5193;ﺭ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺗ= ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺩﺍﺷﺘ&#= 65258; ﺍﺳﺖ. ﺗﺎ ﺗﺸﺒّ&= #65258; ﺑﻴﺸﺘﺮﻯ ﺑﺎﺧ&#= 65248;ﺎﻕ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;. ﻭﻗﺘﻰ ﮐﻪ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭﺗﺤﻠﻴﻪ،ﻳﺎ = 5203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﻧﺠﺎم &#= 65170;ﺪﻫﺪ. ﮐﻪ ﺑﺘﺤﻠﻴﻪ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﺪ. که ﺒﻌﻘﻞ ﻭ ﮐﺮ&#= 65165;ﻣﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﺑﺮﺳﺪ. ﺁﻧﮕﺎﻩ = ﺻﺎﺣﺐ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #65175;ﺮ ﺩﺍﺭﺩ ﻭ ﺭﻓﺘﺎ&= #65197; ﻭ ﮔﻔﺘﺎﺭ ﻭ ﮐﺮ= ﺩﺍﺭ ﺍﻭ ﻧﻴﮑﻮﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭ= ﻃﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﻣﺮﻭﺯﻩ،ﺑﻨA= 262;ﺭ ﻗﺎﺋﻢ ﻭﻧﺠﺎت &#= 65252;ﻴﺮﺳﺪ. ﮐﻪ ﺍﮔﺮﺑﺎ ﺷﻬ&= #65262;ﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯﮔﺸﺖ،ﺧﻠA= 240;ت ﻮ ﺍﺧﻠﺎﻕ ﻭﻳﺎ = ﺁﻓﺮﻳﻨﺶ ﺍﻟﻬﻰ ﺑﺮﺗﺮﻯ &= #65193;ﺍﺭﺩ. ﺯﻳﺮﺍ ﺗﻮﻟﺪ ﺩ&= #65261;ﻡ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺩﻳﺪﻩ ﺍﺳ&= #65174;. ﺧﻴﺮ،ﻫﻤﺎﻥ ﺗ= 4401;ﺎﻣﻠﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ &#= 65169;ﺮﺣﺴﺐ ﺍﺧﻠﺎﻕ ﻭ ﻋﻘﻞ = ﺍﻟﻬﻰ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺍﻟّﺎ ﺧﻴﺮ ﺍﺯ ﺩﻳﮕﺮ&= #65165;ﻥ ﺍﻟﻬﻰ ﻧﺸﺪﻩ،= 5255;ﻴﮑﻮﺋﻰﻧﺴﺒ᥾= 4; ﻫﻢ ﺑﺎﺷﺪ،ﺗﻨ= 5260;ﺎ ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺩﺭ ﻫﺮ ᥶= 7;ﺎﻝ ﻣﺸﮑﻠﺎﺕ ﻭ ﺁث&#= 1575;ﺭ ﻣﻨﻔﻰ ﺑﻬﻤﺮﺍ&#= 65257; ﺩﺍﺭﺩ. ﮐﻪ ﺧﻮﺩ= ﻣﺎﻧﻊ ﺍﺯ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻣﻴﺸﻮﺩ. ﻭﻧﻮﻋ&= #65264; ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263;،ﻭ ﺩﺭ ﺟﻬﺎﻥ ﺑﻮﺩ&= #65253; ﺩﺭﺁﻳﻨﺪه اﺳA= 174;. ﻭﺍﻟّﺎ ﻫﻤﻴن = 5192;ﻴﺮ ﻧﻴﮑﻮ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺑﻨﻈﺮﺩﻳﮕﺮﻯ &#= 65207;ﺮﺍﺭت ﻮﺑﺪﻯ،ﻭﻣﻴﺘA= 262;ﺍﻧﺪ ﺷﺮ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﺣﺘﻰ ﺩ= ﺭﺻﺎﺣب اﻳﻦ ﺧﻴﺮ ﻧﻴﮑ&#= 65262;،ﺑﻌﺪﺍ ﺗﺒﺪﻳﻞ ﺑﺸﺮّ= 4404;ﺮﺩﺩ. ﻭﻟﺬﺍ ﺷﺮّ،ﮐA= 258; ﺟﻬﺎﻥ ﻣﻤﻠﻮ ﺍ&= #65199; ﺁﻥ ﺍﺳﺖ،ﺍﮔﺮ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﻫ&= #65166;ﻯ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ &= #65169;ﺎﺷﻨﺪ، ﻋﻤﻠﺎ ﺧﻴﺮﺳﺎ&#= 65247;ﻚ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﺩ. ﺯﻳﺮﺍ ﺑﻠﺎﻳﺎ &= #65261; ﻓﺘﻨﻪ ﻭ ﺍﻣﺘﺤ&= #65166;ﻧﺎﺕ ﭘُﺮﻣﺤﻨﺖ ﺍﻟ= 5260;ﻰ،ﻋﻤﻠﺎ ﻣﻮﻗﺘﻰ ﻭ ﺧﺎﺹ = ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ ﮐﻪ ﻫﺮﭼﻪ = ﺻﺎﺩﻕ ﺗﺮ ﺑﺎﺷﻨﺪﻭﻣ&#= 65188;ﺒﻮﺏ ﺗﺮ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65262;ﺩﻩ، ﺑﻠﺎﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﮐﺮﺏ ﻭ ﻏﺼّﻪ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺗﺮﻯ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﻫﺮ ﺭﻭﺯ ﺳﺎﻟﻚ = ﻭﻫﺮﺟﺎﺋﻰ ﮐﻪ ﺑﺎﺷﺪ،ﮐﺮ= 5169;ﻠﺎﻯ ﭘﺮ ﺍﺯ ﮐﺮب غصّه ﻭﺑﻠﺎ ﻣʌ= 68;ﺒﺎﺷﺪ. ﻭﻫﺮ ﺭﻭﺯﺵ ﻋﺎ&= #65207;ﻮﺭﺍﺋﻰ ﺍﺯ ﺷﺪﺕ ﺑﻠﺎ ﺍ= ﺳﺖ. ﺗﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺳﺎﻟﻚ ﻋﻤﻴﻖ ﺗ&= #65198;. ﻭ ﺻﺒﻮﺭﻯ ﺳﺎﻟ&= #65242; ﺭﺍ ﻧﻴﺮﻭﻣﻨﺪ&#= 65175;ﺮ، ﻭﮐﺴﺐ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﻣﺮﺍﺣﻞ ﺑﻌﺪﻯ &= #65261;ﺍﻟﻬﻰ ﺭﺍ ﺑﻴﺸﺘﺮ ﻭ ﺳ= ﺮﻳﻌﺘﺮﻣﻴﻨﻤ= 5166;ﻳﺪ. ﭼﻪ ﺳﻮﺩ ﮐﺴﻰ ﺑ= ﻤﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺗ&#= 65198; ﺑﺮﻭﺩ،ﺁﻧﮕﺎA= 257; ﻧﺘﻮﺍﻧﺪ. ﺑﻮﻇ&= #65166;ﻳف ﺘﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺭ ﻣﻘﺎﻡ ﺟﺪﻳ&= #65194; ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﺪ. ﺯﻳﺮﺍ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺗﺮﻙ ﺳﻠﻮﻙ ﻭ ﺻ= ﻠﺎت ﻴﺎ ﺍﺭﺗﺒﺎﻁ ﺑ&= #65256;ﻤﺎﻳﺪ. ﻭﻫﻤﻪ ﺍﻣﺘﻴﺎ&#= 65199;ﺍﺕ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65251;ثبت ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺍ&= #65199; ﺩﺳﺖ ﺑﺪﻫﺪ ﮐﻪ = ﻣﻨﺎﻓﻘﺎﻥ ﺳﺎﻟﻚ،ﺑﺪﺗﺮ = 5165;ﺯ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ،ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷﻨﺪ &#= 65267;ﺎ ﺷﻴﻌﻰ،ﮐﻪ ﺷﺮ= 5241; ﺑﺨﺪﺍ ﻭﺍﻃﺎﻋ&#= 65174; ﺍﺯ ﻫﺮ ﻓﻘﻴﻪ ﻓ= ﺎﺳﺪ ﻗﺸﺮﻯ ﻣﻴﮑﻨﻨ&#= 65194;،ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺷﺮﻳ&= #65242; ﺧﺪﺍ ﻭﺍﻭﻟﻴﺎ&#= 65263; ﺧﺪﺍ ﮐﺮﺩﻩ ﺍﺳ&= #65174;، ﺟﻬﻨّﻤﻰ ﻫﺎﻯ &#= 64344;ﺮ ﺷﺮﺍﺭﺕ ﮐﻪ ﺁﻳ&= #65256;ﺪﻩ ﺗﻮﻟﺪﺍت ﺠﻬﻨ= 605; ﺠﻬﺎﻧﻰ ﺩﺍﺭﻧ&#= 65194;. ﻭﺍﻳﻦ ﻗﻬﻘﺮﺍ&#= 65163;ﻴﺎﻥ ﺣﺘﻰ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻣﻘﺪﻣﺎﺗﻰ ﮔﺬ&#= 65207;ﺘﻪ ﺧﻮﺩﺭﺍ،ﮐﻪ ﺩ= 5197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺍﺷﺘﻪ ﺍﻧﺪ ﺍﺯ ﺩﺳﺖ ﻣ= ﻴﺪﻫﻨﺪ. ﭼﻮﻥ ﻣﺴﺦ ﺣﻴﻮ&= #65165;ﻧﻰ ﻣﻴﺸﻮﻧﺪ. ﭘس ﺧ&= #65268;ﺮ ﻣﻄﻠﻖ ﺩﺭﺟﻬﺎ&#= 65253; ﺑﺸﺮﻯ،ﻭﻫﺮ ﺭ= 5261;ﺵ ﺗﺮﺑﻴﺘﻰ ﻭﺗﮑ&#= 65166;ﻣﻠﻰ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ . ﻣﮕﺮ ﺑ= ;ﺎ ﻃﺮﻳﻘﺖ ﺩﻭﺭﻩ &= #65251;ﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺩﺭﻫﺮ ﺯ&= #65251;ﺎﻥ ﻭﮐﺴﺐ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﮐﻪ ﺍﺯ ﻧ= ﻈﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﭼﻴ&= #65200;ﻯ ﻧﻴﻤﻪ ﻣﻄﻠﻖ ﺍ&= #65203;ﺖ ﮐﻪ ﺍﻟﮕﻮﻯ ﮐﻤ&= #65166;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﻭ ﺍلاّ ﺣﺘﻰ ﺭ= 5261;ﺡ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ &#= 1705;ه ﻨﺨﺴﺘﻴﻦ ﮐﺎﻣ&#= 65246; ﻣﺤﻤﺪی ﺒﻮﺩ، = 5193;ﺭﺗﻮﻟﺪﺑﻌﺪ᥾= 3; ﺑﻬﺘﺮ،ﺩﺭﻧﻮA= 225; ﻓﻮق ﺒﺸﺮﻯ، ﺑ= 5166;ﻳﺪ ﺗﺴﻠﻴﻢ ﻭﻟﺎﻳ&#= 1578; ﻤﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65207;ﻮﻧﺪ. ﺗﺎ ﺷﺎﻳﺪ ﺑﻨﻮ&= #65197; ﺭبّ ﺮﺣﻤﺎﻥ ﻧ= 5268;ﺰ ﺑﺮﺳﻨﺪ. ﻭﺍﻟﺒ&= #65176;ﻪ ﺧﻴﺮ ﻣﻄﻠﻖ ﺗﺮ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻟّﺎ ﻣﻄﻠﻖ ﻫﺮ ﺃﻣﺮ&= #65263;،ﭼﻪ ﺧﻴﺮ ﺑﺎﺷﺪ ﻳﺎ = ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ ﺩﻳﮕ&= #65198;،ﺗﻨﻬﺎ ﺩﺭ ﻣﻘﺎﻡ ﻣﻄﻠ&= #65238; ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫ&= #65262;ﺕ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﺭﻭﺣﻰ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺗﮑﺎﻣﻠﺎت ﻮﺷ= 5260;ﻮﺩﻫﺎی ﺃﺭﺑﺎﺏ ﻧﻮع ﻔ&#= 65262;ق ﺒﺸﺮﻯ ﺑﺮﺗﺮ ﺍ&= #65199; ﺭﺣﻤﺎﻥ ﺑﺎﻳﺪ &= #64400;ﺴب کرﺩﻩ ﺑﺎﺷﺪ، @= 400;ﻪ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺑﺮﺳﺪ. ﻭﺧﻴﺮ ﻭ= ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻄﻠﻖ ﺭ&= #65165; ﺑﻴﺎﺑﺪ. ﮔﺮﭼﻪ = ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺩ&= #65197; ﻫﺎﻫﻮﺕ ﻋﻤّا= 69;، ﺑﺮﺗﺮ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ،ﺩﺭ ﺩﺭ= 5183;ﻪ ﺍﻃﻠﺎﻕ ﻭ ﺧﻠﻮ&= #65209; ﻭﻧﺎﺏ ﺑﻮﺩﻥ ﻣ&= #65220;لق اﺳﺖ. ﻟﺬﺍ ﺧﺪﺍ&= #65261;ﻧﺪ ﻫﻮ ﺭﺍ ﻣﻄﻠﻖ ﻋ= ﻠﻰ ﺍﻟﺄﻃﻠﺎﻕ ﻣﻴ&#= 64405;ﻮﺋﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;ﺎﺳﮑﺎﻝ ﻋﺎﺭﻑ ﻓﺮﺍﻧﺴ&#= 65262;ﻯ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5235;ﻠﺴﻔﻪ ﺭﻭﺍﻥ ﻭ ﻋﺮﻓﺎ = ﺩﺭ (ﻣﺮﮐﺰ ﺭﻭﺍﻥ) ﺍ= ;ﺳﺖ. ﻳﻌﻨﻰ ﺩﺭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ. ﻭ ﺍ= ;ﻳﻦ ﻣﺮﮐﺰ ﺭﺑﻄﻰ ﺑ&= #65252;ﺤﻴﻂ ﻭﻣﮑﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﺩﺭ ﺫﺍﺕ ﻫﺮ ﺍﻧ= ﺴﺎﻥ ﻭﺩﺭﻫﺮ ﺟﺎ ﮐﻪ = ﺑﺎﺷﺪ ﻫﺴﺖ. ﻭﻟﻰ ﻫﺮﻳ= ﻚ ﺑﺪﺭجه اﻯ ﺍﺯ = 4400;ﻤﺎﻝ ﻧﺴﺒﻰ ﻭ ﺑﺸﺮﻯ = ﺧﻮﺩ. ﻭ ﻟﺬﺍ ﻫﻤﻪ ﺟﺎ= ﺋﻰ ﺑﻮﺩﻥ ﺩﺭ ﻓﻠﺴ&= #65236;ﻪ ﺭﻭﺍﻧﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﻫﻤﺎﻥ ﺍﺭﺗﺒﺎ&#= 65217; ﻭ ﻫﻢ ﺁﻫﻨﮕﻰ ﻫ= ﻤﻪ ﺟﺎﻧﺒﻪ ﺭﻭﺍﻥ &= #65203;ﺎﻟﻚ ﻭ ﻋﺎﺭﻑ. ﺑﺎ ﻣﺮ= ;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﺎﺭﻯ ﺑﻤﺴﺠﺪ &= #65261;ﻣﻴﺨﺎﻧﻪ ﻧﺪﺍﺭﺩ. ﺩﺭ ﻓﻠ= ﺴﻔﻪ ﻋﺮﻓﺎ ﺧﻮﺍﻩ ﻧ&= #65166;ﺧﻮﺍﻩ ﻧﻴﺰ ﺩﺭ ﺍﺑﺘﺪ&= #65165;ﻯ ﮐﺎﺭ،ﻭ ﻫﻢ ﺩﺭ &= #64344;ﺎﻳﺎﻥ ﮐﺎﺭ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺳﺎﻟﮑﺎﻥ، ﺑﻄ= 5170;ﻴﻌﺖ ﻭﻣﺤﻴﻂ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﻭ ﻣﻴﮑﺸﺪ. ﮐﻪ= ﻃﺒﻴﻌﺖ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻳﺎ ﺩﻫﺮ،ﻫﻤﺎﻥ ﺧ= 5194;ﺍﻭﻧﺪ ﺍﺳﺖ،ﻭﻳﺎ ﺣﺪ= 617; ﺃﻗﻞ ﺧﺪﺍﺋﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﮐﺎﺭ ﺑ&= #65166;ﺧﻠﺎﻕ ﻣﻴﮑﺸﺪ. ﮐﻪ ﺍﺧ= ﻠﺎﻕ ﻋﻤﻠﺎ ﺩﺭﺟﺎﻣ&#= 65228;ﻪ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻇ&= #65166;ﻫﺮ ﻭ ﻟﺎﺯﻡ ﻣﻴﮕﺮ&= #65193;ﺩ. ﺍﻧﺴﺎﻥ ﻣﻨﺰﻭ&#= 65263; ﺩﻭﺭ ﺍﺯﺩﻳﮕﺮ&#= 65165;ﻥ ﻧﻴﺎﺯﺑﺎﺧﻠﺎ= 5237; ﻧﺪﺍﺭﺩ. ﻭﻟﺬﺍ = ﺑﺎ ﻣﺮﺩﻡ،ﺑﺮﺣﺴA= 168; ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ&#= 1548;ﻧﻤﻴﺘﻮﺍﻥ ﺭﻓﺘﺎﺭ ﮐﺮﺩ. ﮐ= ﻪ ﺑﺪﺍﻥ ﻓﻬﻢ ﻭ ﺑ= ﺎﻭﺭﻯ ﻧﺪﺍﺭﻧﺪ. ﺑﻠﮑ&= #65258; ﺑﺎﻳﺪ ﺑﺮﺣﺴﺐ &= #65227;ﺮﻑ ﺟﺎﺭﻯ ﻣﺮﺩﻡ،= 5261; ﺑﺮﺣﺴﺐ ﮔﺮﻭه &#= 65259;ﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﻓ&= #64401;ﺮﻯ ﺁﻧﻬﺎ ﺗﻮﺟّﻪ &#= 64400;ﺮﺩ. ﭼﻪ ﻧﺤﻮﻩ ﻓﻠﺴ&= #65236;ﻰ ﻓﮑﺮ ﺁﻧﻬﺎ، ﻭ &= #65267;ﺎ ﻧﺤﻮﻩ ﺍﻋﺘﻘﺎ&#= 65193;ﺍﺕ ﺩﻳﻨﻰ ﻭ ﻏﻴﺮ ﺳ= ﻠﻮﮐﻰ ﺁﻧﻬﺎ. ﺁﻧﮕﺎﻩ = ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﻣﮑﺎﻥ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﺎ ﺟﺎمعه ها ʌ= 51;ﮑﺎﻥ ﺑﺪﺗﺮ ﻣﻴﺸﻮﺩ. = ﻭﻭﺳﻴﻠﻪ ﺁﻥ ﻧﻴﺰ ﺍﺧﻠﺎ&= #65237; ﺍﺳﺖ. ﮐﻪ ﻣﻨﺎﺳ= ب ﺰﻣﺎﻥ ﻭ ﻣﮑﺎﻥ&= #1548;ﻭﺣﺘﻰ ﻧﻮع ﺰﻧﺪﮔﻰ ﻓ&#= 64401;ﺮی ﻮﺍﻋﺘﻘﺎﺩﻯ ﻫ&#= 65198;ﮔﺮﻭه اﻧﺴﺎﻧﻰ،ﻭﺣʋ= 76;ﻰ ﻫﺮﻓﺮﺩ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺎﺷﺪ. ﺩﺭ ﺍﻳﻨ= ﺠﺎ ﻗﻀﻴّﻪ ﺷﺮﻃﻴ= 617;ﻪ ﻣﺘّﺼﻠﻪ ﻣﻄﺮ= 5185; ﻣﻴﺸﻮﺩ،ﮐﻪ ﻫ= 5250; ﺁﻫﻨﮕﻰ ﺑﺎ ﻫﺴ&= #65176;ﻰ،ﻣﺸﺮﻭﻁ ﺑﺸﺮﺍﻳﻄﻰ،ﻭ = 5259;ﻤﺮﺍﻩ ﺑﺎ ﺣﻔﻆ ﺍﺗﺼﺎ&= #65245; ﻭ ﺍﺭﺗﺒﺎﻁ ﺍﺳ&= #65174;. ﺳﺎﻟﻚ ﺑﺎ ﺍﺭﺗ&= #65170;ﺎﻁ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;،ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺧﻮﺩ، ﺑﻤﺮﺍﺗ= 5168; ﺑﺮﺗﺮ ﻋﻘﻠﻰ،= 5261; ﺳﭙس ﺑﻘﺪﺭﺗﻬ= 5166;ﻯ ﺍﺧﻠﺎﻗﻰ ﺑﺮﺗ&#= 65198;ﻯ ﻣﻴﺮﺳﺪ. ﮐﻪ ﻣﻴ= ﺘﻮﺍﻧﺪ ﺭﺩﻩ ﻫﺎﻯ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﻋﻘﻠﻰ ﻭ ﺍﺧ= ﻠﺎﻗﻰ ﺩﻳﮕﺮﺍﻥ ﺑﻔﻬ&#= 65252;ﺪ ﻭ ﺭﻋﺎﻳﺖ ﺁﻥ ﮐ= ﻨﺪ. ﻭ ﻳﺎ ﮐﻤﻚ ﺑﺎ ﻋ= ;ﻘﺎﻳﺪ ﻣﺮﺩﻡ ﺑﺎﺷﺪ. ﺗ= ﺎ ﺑﺘﻮﺍﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﺎ ﺁﻧﻬﺎ ﺭﺍ ﻫﺪﺍ&= #65267;ﺖ ﺑﺎﺧﻠﺎﻕ ﺑﺮﺗ&#= 65198; ﻧﻤﻮﺩ. ﻭ ﻳﺎ ﺑﺘ= ;ﻮﺍﻥ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﻬ&= #65176;ﺮ ﺷﻨﺎﺧﺖ،ﻭﻓﻄA= 198;ﺕ ﻣﻘﺎﻣﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺭﺍ ﺩﺭﻳﺎﻓت ﻮ&#= 65153;ﻧﮕﺎﻩ ﭼﻨﻴﻦ ﺍﺧﻠﺎق= 740; اﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ = ﺩﻭﺳﺘﺪﺍﺭﺍﻥ ﺧﺪﺍ ﺭﺍ ﺑﻴﺸﺘ&= #65198; ﻭﻋﻤﻴﻖ ﺗﺮ ﺩﺭ = ﺩﻭﺳﺘﻰ ﻣﻴﮑﻨﺪ. ﻭﺣﺘﻰ = ﻓﻴﻠﺴﻮﻑ ﻭﺍﻗﻌﻰ ﺷﺪﻥ ﺗ&= #65256;ﻬﺎ ﺍﺟﺮﺍﻯ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﺟﺪﻳﺪ ﺁﺯﻣﺎﻳ&#= 65206; ﻧﺸﺪﻩ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﻫﻢ ﺯﻳﺴﺘﻰ ﺑﺎ = ﻓﻠﺴفه هاﻯ ﻓﮑﺮﻯ ﺍﻓ= 5198;ﺍﺩ ﻭﮔﺮﻭه ﻫﺎﻯ ﺟ&#= 65166;ﻣﻌﻪ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻨﻘﺪﺭت اﺧﻠﺎﻕ ﻭﻓﻠﺴ= 5236;ﻪ ﺷﻨﺎﺳﻰ ﺩﻳﮕﺮ&#= 65165;ﻥ،ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ،ﭘس ﺍﺯ@= 400;ﺴﺐ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﻭ = ﺩﺭ ﻣﮑﺘﺐ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺧﺎﻟﺺ ﺗ&= #65198; ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﺍﻟ&= #65260;ﺎﻡ ﺩﺍﺭﻧﺪ. ﻭ ﺑﻘﻮ= ﻝ ﻗﺮﺁﻥ،ﺣﺘﻰ ﺯ= 5255;ﺒﻮﺭ ﻭﺣﻰ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺩﺍﺭﺩ،ﮐﻪ ﭼﮕ= 5262;ﻧﻪ ﺧﺎﻧﻪ ﻫﺎﻯ ﺷﺶ = ﺿﻠﻌﻰ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯ&#= 65193;. ﭘس ﻓﻠﺴﻔﻪ ﻋﺮ&#= 65235;ﺎﻧﻰ،ﻋﻤﻠﺎ ﺭﻭﺍﻧﻰ ﻭ ﺣﮑﻴ&= #65252;ﺎﻧﻪ ﭘﺮ ﺣﮑﻤﺖ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺍﺯ ﻣﺤﻞ ﺣﮑﻤ&= #65176;ﻬﺎﻯ ﺑﺮﺗﺮ ﻣﻘﺎﻡ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺍ= ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ. ﻭﭼﻨﻴﻦ = ﺣﮑﻤﺖ ﻋﺮﻓﺎﻧﻰ،ﻋﻤA= 248;ﺎ ﺗﻄﺒﻴﻖ ﻋﻘﺎﻳ&#= 65194; ﺧﻮﺩ ﺑﺎ ﺣﻮﺍﺩ&= #1579; ﻭﺭﺧﺪﺍﺩﻫﺎﻯ &#= 65219;ﺒﻴﻌﺖ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺭ= ﺳﺪ ﮐﻪ ﻗﺎﺑﻞ ﺗﻄﺒ&= #65268;ﻖ ﺑﺮ ﺍﻧﺴﺎﻧﻬﺎ &= #65261;ﺟﺎﻣﻌﻪ ﻫﺎ ﺑﺎﺷﺪ. ﺑﺎ ﻗ= ;ﺒﻮﻝ ﻃﺒﻴﻌﺖ ﺍﻟﻬﻰ &= #65193;ﺭ ﻫﺴﺘﻰ،ﺍﻣﮑﺎA= 253; ﺍﺗﺼﺎﻝ ﺑﺎ ﻃﺒ&= #65268;ﻌﺖ،ﺍﺭﺗﺒﺎʌ= 17; ﺑﺎﺧﺪﺍﻭﻧﺪ ﻧ&#= 65268;ﺰ ﻫﺴﺖ. ﮐﻪ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ،ﺑﺪ= 5259;ﺮ ﻭﺯﻣﺎﻧﻪ ﻭ ﻃﺒ&= #65268;ﻌﺖ ﻭﺳﺮﻧﻮﺷﺖ ﺑﺪ &= #65255;ﮕﻮﺋﻴﺪ،ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﺳﺖ. ﮐﻪ ﻣﺎﺩﺭ= ﺍﺻﻞ(ﺧﺪﺍ ﺩﺍﺧﻞ) ﻫﺴﺘﻰ ﺍ= ﻟﻠﻪ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﺍ&= #65247;ّﺎ(ﺧﺪﺍﻭﻧﺪ ﺧﺎﺭﺝ)ﺍﺯ ﻫﺴﺘ&= #65264; ﻫﺎ،ﻫﻤﺎﻥ ﺧﺪ= 5165;ﻭﻧﺪ ﻫﻮ ﺩﺭ ﻋﻤاّء = 5251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔ&= #65236;ﺘﻪ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺑﻴ= ﺮﻭﻥ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺗ&= #65212;ﻮﺭ ﻣﺎ ﺍﺯ ﻫﺴﺘﻰ ﻫ= ﺎ. ﻭ ﺑﺮﺍﻯ ﺑﻴﺎﻥ = ﻭ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ &= #65251;ﻴﮕﻮﺋﻴﻢ، ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﻴﺰ ﻣﺎﻫﻴّﺘ= 5264; ﺩﺍﺭﻧﺪ ﮔﺮﭼﻪ &= #65175;ﺤﺖ ﺃثیرﻯ،ﻭﺣﺘﻰ= ; ﺩﺭ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ&#= 1548;ﻣﺎﺩﻩ ﺷِﺒﻪ ﻋﺪﻡ،ﻭ = 5193;ﺭﻫﺎﻫﻮﺕ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻋ&= #65166;ﻟﻢ ﻭﻣﺎﻫﻴّﺖ(ﻋﺪ= 5249; ﻟﻤﺎ ﺳﻮﺍﻩ)ﺍﺳ&= #65174; ﮐﻪ ﺑﺎﻳﺪ ﺑﻤﻄ&= #65248;ﻖ ﻋﺪم ﺒﺮﻭﻳﻢ، = 5165;ﮔﺮ ﻓﺮﺿﺎ ﺑﺨﻮﺍﻫ&#= 65268;ﻢ ﺩﻳﺪﺍﺭﻯ ﺍﺯ ﻋ&= #65166;ﻟﻢ ﻫﺎﻫﻮﺕ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻫﻮ ﺑﻨﻤﺎﺋﻴﻢ. = ﻭﻣﻨﻄﻘﺎ ﻣﻌﺪﻭﻡ ﻣﻄﻠﻖ &= #65207;ﺪه که ﺁﻧﮕﺎﻩ ﻣﻌ= 5194;ﻭﻡ ﺩﻳﺪﻥ ﻭﺍﺣﺴﺎ&#= 1587; ﻭ ﺧﻮﺍﺳﺘﻨﻰ ﻧ&= #65194;ﺍﺭﺩ. ﮔﺮﭼﻪ ﺳﺎﻟﮑﺎ&#= 65253; ﻫﺮ ﮔﺎﻩ ﺍﺯ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻌ&= #65194;ﻭﻡ،ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺷﻮﻧﺪ،ﺑﻨﻮﻉ = 5169;ﺮﺗﺮ ﺑﻌﺪﻯ ﻣﻴﺮﻭﻧ&#= 65194;. ﻭﻫﺮ ﺑﺎﺭ ﺩﺭ ﻫ= ﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎﺯ ﺑﺪﺭجه اﻯ ﺍﺯ = 5227;ﺪﻣﻴّﺖ ﻣﺎﺩﻯ ﻭ ﺍﺭﺯﺵ = ﻧﻮﻋﻰ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ&#= 1548;ﮐﻪ ﺑﺎﺯ ﺑﻌﺎﻟﻢ ﻭ&= #65183;ﻮﺩﻯ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺷ= ﺪﻥ ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸ= ﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65261;ﻧﺪ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﺷ&#= 65256;ﺎﺧﺖ ﺩﺭﺳﺖ ﻃﺒﻴﻌﺖ&#= 1548;ﻭ ﻓﻄﺮﺕ ﺧﻮﺩ ﻭ ﺩ= ﻳﮕﺮﺍﻥ ﻭﻫﺴﺘﻰ،ﻫﻤﺎA= 253; ﺍﺗﺼﺎﻝ ﻣﺪﺍﻭ&#= 65249; ﺑﺎ ﺧﺪﺍﻭﻧﺪ،= 5193;ﺭ ﻳﻚ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺣﺪﺕ= ; ﻭﺟﻮﺩﻯ،ﻭﻫﻤ&#= 65166;ﻥ ﺗﺪﺍﺧﻞ ﺧﻴﺮ،= 4380;ﻮﻥ ﺗﺪﺍﺧﻞ ﺍﻧﻮﺍ&#= 65197; ﺩﺭ ﻳﮑﺪﻳﮕﺮ، &#= 65261;ﺣﺘﻰ ﺗﺪﺍﺧﻞ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264; ﺩﺭ ﻳﮑﺪﻳﮕﺮ. ﮐ= ﻪ ﺩﺭ ﻣﻄﻠﻖ ﻧﻬﺎ&= #65163;ﻰ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﺑ&= #65256;ﻮﺭ ﺍﻟﺄﻨﻮﺍﺭ ﻭ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺭﺳ&#= 65268;ﺪ. ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﺣ= ﻘﻴﻘﺖ ﺷﻨﺎﺳﻰ،ﻭ ﺣﻘ= 5268;ﻘﺖ ﺣﻴﺎﺕ،ﻭ ﻫﺪﻑ &#= 65251;ﻄﻠﻖ ﺍﻟﻬﻰ،ﻭﻳﺎ ﺣ= 5194;ّ ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198;ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65268;ﺎﺑﻴﻢ. ﻭﺭﺍﻩ ﺁﻥ ﻋﻘﻞ = ﻭ ﺍﺧﻠﺎﻕ ﺍﺳﺖ. ﮐ= ﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﻣﮑﺎﻥ ﺗﻌﺎﻟ&#= 65264; ﻋﻘﻞ ﻭ ﺍﺧﻠﺎﻕ = ﺍﻟﻬﻰ ﺗﺮ ﻣﻄﺮﺡ ﺍﺳﺖ.= ﭘس ﺧﺪﺍﻭﻧﺪ ﺑﺎﺯ &= #65259;ﻤﺎﻥ ﺧﻴﺮ،ﻭ ﻫﻤﺎﻥ &#= 65187;ﻴﺎﺕ ﺑﺮﺗﺮ،ﻭﻫﻤﺎA= 253; ﻋﻘﻞ ﻭﻃﺒﻴﻌت اﺳﺖ. ﻭﺩﺭ ﻓﻬﻢ = ﻣﻄﻠﻖ. ﻭ ﺍﻳﻨﻚ ﻣﺎ ﺩﺭ= ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭﺣﺪّ &#= 65255;ﺴﺒﻰ ﺁﻥ،ﺩﺭ ﺍﻳﺪﺁ= 5245; ﮐﻤﺎل اﻟﮕﻮی = 75;ﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺩ&#= 65197;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻬﻮﺩ ﻗﺎﺋʌ= 50; ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﺳﻢ ﺃ&#= 65227;ﻈﻢ ﺍﺳﺖ. ﻭﻟﺬﺍ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺳﺎﻟ&#= 64401;ﺎن ﻤﻘﺎمی اﻟﻬی ʌ= 62;ﻧﺴﺒﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺑ= ;ﻘﻮﻝ ﺳﺎﻟﻚ ﮐﻪ ﺑﻮﻟ&= #65264;ّ ﺍﻟﻬﻰ ﮔﻔﺖ،ﻧ= 5252;ﻰ ﺩﺍﻧﻢ ﭼﻪ ﺧﻮﺍ&= #65255;ﻤﺖ ﺍﮔﺮ ﺧﺪﺍ که ﻧ&#= 65192;ﻮﺍﻧﻤﺖ . ﭘس ﺧﻴﺮ ﻣﻄﻠﻖ= ،ﺩﺭ ﺣﺪّ ﻧﻮﻉ ﺑﺸﺮ&#= 65263; ﺭﺍ،ﺍﻭﻟﻴﺎﻯ = 5165;ﻟﻬﻰ ﺯﻧﺪﻩ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺯﻧﺪﮔﻰ ﺑﺎ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;. ﻭﻧﻪ ﺗﻨﻬﺎ ﺯﻧ&= #65194;ﮔﻰ ﮐﺮﺩﻥ. ﺍﮔﺮ ﺩﺭ= ﺍﻧﻔﺮﺍﺩ ﻭ ﺍﻧﺰﻭﺍ ﺩﻭﺭ = ﺍﺯﺩﻳﮕﺮﺍﻥ،A= 261; ﺩﻭﺭ ﺍﺯ ﺍﺧﻠﺎ&= #65237; ﺭﻭﺯ ﺟﻬﺎﻥ ﻭﺟ&= #65166;ﻣﻌﻪ ﻭﻫﺮ ﮔﺮﻭﻩ ﺍﻧ&= #65204;ﺎﻧﻰ ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65203;ﺎﻟﮑﺎﻥ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65251;ﻮﻗّﺖ،ﺑﺮﺍ᥾= 3; ﺩﮔﺮﮔﻮﻧﻰ ﺧﻮ&#= 65193; ﺩﺍﺭﺩ. ﻭ ﮔﺮﭼﻪ= ﺧﻴﺮ ﻣﻄﻠﻖ ﻧﺰﺩ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻄﻠﻖ ﺍﺳﺖ. ﮐﻪ= ﺍﻳﻦ ﻏﺎﻳﺖ ﻭﻧﻬﺎﻳ&#= 65174; ﻗﺼﻮﺍ ﻭﺣﺪ ﺃﮐ&= #1579;ر ﺑﺮﺗﺮﻯ ﻭ ﺍﻗﺼ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺨﻴﺮ &= #65251;ﻄﻠﻖ ﺑﺎﻳﺪ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺧﻴﺮ ﻧﺴﺒﻰ ﻭ ﺍ= ﺧﻠﺎﻕ ﻧﺴﺒﻰ، ﻭ ﺍﻧﻮ&#= 65165;ﻉ ﻭﺟﻮﺩﻯ ﻧﺴﺒﻰ&#= 1548;ﻭﻣﺮﺍتب ﺸﻬﻮﺩ ﺍﻟﻬی ﺘ&#= 65184;ﻠّﻴﺎﺕ ﻧﺴبی ﺒﺘﻌﺎل®= 0; ﺮﺳﻴﺪ. که ﺤﺪّ ﺃﮐثر ʌ= 51;ﻴﺴّﺮ ﺑﺮﺍی ﻨﻮﻉ ﺑﺸ&#= 65198;ﻯ ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑ&= #65220;ﺮﻳﻘﺖ ﺳﻠﻮﮐﻰ ﻭﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ،ﻭﺭﺳA= 268;ﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ح اﻟﻘﺪس اﺳﻢ ﺃA= 227;ﻈﻢ،ﺩﺭ ﺍﺳﺎﻣﻰ ﺍﻟﻬی &#= 65268;ﺎ ﻧﺎﻣﻮس ﻭﻧﻤﺎ= 5199;ﻫﺎﻯ ﻣﻌﺮﻭﻑ ﺑﭙﻨﺞ &= #65175;ﻦ ﺁﻝ ﻋﺒﺎ ﺍﺳﺖ. ﺣ= ;ﺘﻰ ﺍﮔﺮ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺗﻮﺻﻴﻒ ﺍﻳﻦ ﺗﻌﺎﻟﻰ ﺭ&= #65165; ﻋﻠﻢ ﻭ ﺗﺸﺨﻴﺺ = ﺁﻳﻨﺪﻩ ﻃﺒﻴﻌﺖ ﺑﮕﻮﻳ&#= 65256;ﺪ. ﮐﻪ ﻋﻠﻤﺎﻯ ﻃﺒ&= #65268;ﻌﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ،A= 251;ﺮﺍﺣل ﻨﺴﺒی اﺯﺁب ﻮA= 259;ﻮﺍ ﺑﮕﻮﻳﻨﺪ. ﻭﻟﻰ = ﺍﻳﻦ ﺗﺸﺨﻴص ﺪﺭ ﻣﺮ&#= 65165;ﺗﺐ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﻫﺴﺘﻰ ﺍﺳﺖ،ﺑﺨﺼﻮﺹ = 5219;ﺒﻴﻌﺖ ﻭ ﻓﻄﺮﺕ ﺭﻭﺣﻰ = ﺍﻧﺴﺎﻧﻬﺎ . ﮐﻪ ﺍﻣﮑﺎﻥ ﺷﻨ= ;ﺎﺧﺖ ﺍﺯ ﻗﺒﻞ، ﻭ ﭘﻴ&= #65208;ﮕﻮﺋﻰ ﺁﻳﻨﺪه ﻨﮕﺮی کرﺩ. ﺍﻟﺒﺘﻪ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻗﺎﺩﺭ ﺑ&= #64345;ﻴﺸﮕﻮﺋﻰ ﺍﺣﻮﺍﻝ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;،ﻭ ﺑﺎ ﮐﻤﻚ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﺍﻟﻬﻰ &#= 65191;ﻮﻳش گرﭼﻪ ﺑﺎﺯ ﮐﺎ= 5251;ﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﻗﺪﺭﺕ = 5175;ﺸﺨﻴﺺ ﺍﺣﻮﺍﻝ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩﺭﺍ،ﺗﺎ ﻋ= 5198;ﺵ ﺭﺣﻤﺎﻥ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﻭ ﻳﺎ ﺍﺯ ﺟﺰﺋﻴّ&#= 65166;ﺕ ﻃﺒﻴﻌﺖ ﺗﺎ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻣ= ثلا ﻧﻤﻴﺘﻮﺍن ﺪﺍ= 5255;ﺴﺖ که ﻨﻮﻉ ﻓﻮﻕ ﺑ&#= 65208;ﺮﻯ ﺁﻳﻨﺪﻩ،ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ،ﺑﺎ &#= 65169;ﻌثت ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺁﻏﺎﺯ &= #65251;ﻴﮕﺮﺩﺩ،ﭼﮕʌ= 62;نه ﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮔﺮﭼﻪ ﺟﺴﺎﺭﺗﺎ ﺻﺤﺒ&#= 65174; ﺍﺯ ﺍﻣﮑﺎﻧﺎﺕ &= #65227;ﻈﻴﻢ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭﺟﻮﻟﺎﻥ &= #65193;ﺭ ﮐﻬﮑﺸﺎن ها ﻭ = 5193;ﺍﺷﺘﻦ ﻣﻮﺟﻮﺩﻳّﺖ ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﻧﺎ ﺷﻨ&#= 65166;ﺧﺘﻪ ﻭﻧﺎﻣﻔﻬﻮﻡ ﻣ&#= 65166; ﻣﻴﺸﻮﺩ. ﮐ</span><span lang=3DAR-SA= >ﻪ ﺍﻳﻨﻬﺎ ﺑﻴﺎﻧ&#= 65166;ﺕ ﺳﻤﺒﻮﻟﻴﻚ ﺍﺯ &= #65169;ﻴﺎﻥ ﻋﻈﻤﺘﻬﺎﻯ ﺁﻳ&#= 65256;ﺪﻩ ﺍﺳﺖ . ﺑﺎﺯ ﺍﻳﻦ= ; ﻃﺒﻴﻌﺖ ﺷﻨﺎﺳﻰ ﻭﺩﻧﻴ&#= 65166; ﭘﺬﻳﺮﻯ ﺍﻓﺮﺍ&#= 65193; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ ﮐﻤﺎﻝ &= #65261; ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﻋ&= #65252;ﻮﺩی ﻨﺴﺒﺖ ﺑﺂﻳﻨﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﻧﻪ ﺗﮑﺎ= ;ﻣﻞ ﺍﻓﻘﻰ ﻋﻠﻤﺎ ﻭ = ﻓﻠﺎﺳﻔﻪ،ﮐﻪ ﺳﻮﺩﻯ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﻋﻤﻮﺩﻯ،ﻭ ﺗﮑ= 5166;ﻣﻞ ﺭﻭﺣﻰ ﻭ ﻋﻘﻞ ﺍ= ﻟﻬﻰ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ= 548;ﻭﻗﺪﺭﺗﻬﺎﻯ ﺍﺧﻠﺎﻗﻰ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174; ﻭﻟﺬﺍ ﻋﻠﻢ ﺭﺍ = ﺣﺠﺎﺏ ﺍﻋﻈﻢ ﮔﻔﺘﻪ ﺍ&= #65255;ﺪ. ﻭﺭﻓﻊ ﺍﻳﻦ ﺣﺠ&= #65166;ﺏ،ﺑﺎﺳﻢ ﺃﻋﻈﻢ ﺭﺳﻴﺪﻥ &= #65165;ﺳﺖ. ﻭ ﻣﻔﻴﺪ ﺗﻌﺎﻟ&= #65264; ﺷﻬﻮﺩﻯ،ﻭﻳﺎ = 4400;ﺎﻓﻰ ﺑﺮﺍﻯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺗﺎ ﺳﺮ ﺣﺪّ ﮐﻔ&= #65166;ﻳﺖ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﺗﻌﺎﻟﻰ = ﺳﺨﺖ ﺍﺳﺖ،ﻭ ﺷﺎﻳﺪ &#= 65259;ﻢ ﺳﺎﻟﮑﻰ ﻧﻴﺰ ﺑ&= #65188;ﺪّ ﻧﻬﺎﺋﻰ ﻭﻧﺠﺎ&#= 65173; ﺭﻭﺣﻰ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺑﺘ= ﻮﺍﻧﺪ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺑﺮﺳﺪ. ﻭ ﺳﻌﺎﺩ= ﺗﻤﻨﺪﻯ ﺍﻧﺴﺎﻥ،ﻭ ﺣﮑ= 5268;ﻢ ﺑﺎ ﺣﮑﻤﺖ ﺷﺪﻥ&= #1548;ﺩﺭ ﺗﻮﺳﻌﻪ ﺍﻓﻘﻰ &= #65195;ﻫﻦ ﺑﺎ ﺍﻣﻮﺭ ﻣﺎﺩ&= #65263; ﻭ ﻃﺒﻴﻌﻰ ﻭ ﺑﺸ= ﺮی ﻤﻴﺸﻮﺩ. ﻭﻧﻴﺰ = ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65193;ﺭ ﻫﺮﺯﻣﺎﻥ ﺯﻧﺪ&#= 65257; ﺁﻧﻬﺎ،ﻣﻘﺎﻣA= 166;ﺕ ﺑﺮﺗﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻬ= ;ﻮﺩﻯ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ= ﺳﻌﺎﺩﺕ ﺭﺍ ﺭﺳﻴﺪه اﻧ= 5194;. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﺑﺮﺗﺮ ﺍﺯ ﮐﺎﻣ&= #65248;ﺎﻥ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﻗﺒﻠﻰ،ﭼﻮﻥ ﮐ= 5166;ﻣﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﻭﻣﺴ&#= 65268;ﺤﻰ ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﻌﺮﺵ&#= 65197;ﺣﻤﺎﻥﺩﺭﺷﻬʌ= 62;ﺩ ﺭﺳﻴﺪﻩ،ﻭﺗﺠA= 198;ﺑﻴّﺎﺗﻰ ﺭﺍ ﺩﺭ ﺗﺄﻣّﻠ&#= 65166;ﺕ ﻓﮑﺮﻯ ﻭﺷﻬﻮﺩ&#= 65263; ﻭﺍﻟﻬﺎﻣﺎت اA= 247;ﻬﻰ ﺑﺮﺗﺮﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﭘس ﺷﻨﺎﺧﺖ ﻃﺒ&#= 65268;ﻌﺖ ﻭﺩﺍﺷﺘﻦ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺧﻠﺎﻕ ﻭ ﺻﺒﺮ ﻭﻫﻢ ﺯﻳ= ﺴﺘﻰ ﺑﻴﺸﺘﺮ ﺑﺎ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65199;ﻣﺎﻥﺭﺍﺩﺍﺭA= 255;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋ&= #65198;ﻓﺎﻧﻰ ﺭﺍ،ﻓﻠﺴﻔﻪ ﻫ= 5166;ﻯ ﻃﺒﻴﻌﻰ ﻣﻴﺨﻮ&#= 65165;ﻧﻨﺪ،ﻧﻪ ﻃﺒﻴﻌﺖ ﺩﺭ ﻣﻔ&= #65166;ﻫﻴﻢ ﻣﺎﺩﻯ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﺑﻠﮑﻪ ﺩﺭ ﻓﻄﺮ&= #65173; ﻭ ﻃﺒﻴﻌﺘﻬﺎﻯ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﻭﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺩﻳﮕﺮ. ﺑﺨﺼﻮﺹ = ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺧﻮﺩ،ﻭﺣﺘ= 5264; ﻃﺒﻴﻌﺖ ﻭﺭﻭﺡ &= #65259;ﺴﺘﻰ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ. ﻃﺒﻴﻌﺖ ﻓﻄﺮی &#= 65198;ﻭﺣﻰ، ﻭ ﻧﻪ ﺗﻨﻬﺎ ﻃﺒ= ﻴﻌت ﻤﺎﺩﻯ. ﺧﻴﺮ ﻧﻴ= ﺰ ﺩﺭﻓﻠﺴﻔﻪ ﻋﺮ&#= 65235;ﺎﻧﻰ، ﺧﻴﺮ ﻣﻔﻴﺪ ﺩﺭ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﺮﭼﻪ ﺧﻴﺮﻫﺎ&#= 65263; ﺑﺎﻟﻌَﺮَﺽ،᥾= 1;ﺟﺰﺋﻰ ﻭ ﻣﻮﻗّﺘﻰ ﻣﻨ&#= 65166;ﺳﺐ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺷﺎﻣﻞ ﻣﻴﺸﻮﺩ. ﺣﺘﻰ ﻣ= ﻴﺘﻮﺍﻥ ﮔﻔﺖ،ﮐﻪ ﻓﻠﺴ= 5236;ﻪ ﺭﻭﺍﻗﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﺿﻤﻦ ﻣﺒﺎﺣث ﺍ&#= 65211;ﺎﻟﺖ ﻋﻤﻞ ﺩﺭ ﭘﺮﺍﮔ&= #65252;ﺎﺗﻴﺴﻢ، ﻭ ﻳﺎ ﺍﺻﺎﻟﺖ ﺍ= ﻧﺴﺎﻥ ﺩﺭﻫﻴﻮﻣﺎﻧﻴ= 5200;م ﻮ ﺍﮔﺴﻴﺴﺘﻨﺴ&#= 65268;ﺎﻟﻴﺴﻢ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺧ= ﻴﺮ ﻧﺴﺒﻰ ﻭ ﺍﺧﻠﺎ&= #65237; ﻣﻨﺎﺳب ﺰﻣﺎﻥ &#= 65261;ﺟﺎﻣﻌﻪ ﺧﻮﺩﺭﺍ،ﺑﺮﺣA= 204;ﺐ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺧ&#= 65262;ﻳﺶ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﻧ&= #65194;. ﻭﻟﻰ ﺧﻴﺮ ﺍﻳﺪ&= #65153;ﻝ ﻭ ﻇﺎﻫﺮﺍ ﻣﻄﻠ&= #65238;، ﺣﺪّ ﺃﻗﻠّﻰ،ʋ= 93;ﺭ ﺣﺪّ ﻧﻮﻉ ﺑﺸﺮ&#= 65263; ﺍﺳﺖ. ﻭ ﺩﺭ ﺯﻣﺎ= ;ﻧﻬﺎﻯ ﺑﻌﺪﻯ ﺟﺎﻣﻌﻪ &= #65259;ﺎ،ﺑﻔﻠﺴﻔﻪ ﻫﺎ ﻭ ﺍﺧﻠﺎﻕ ﻭ= ﺣﮑﻤﺘﻬﺎﻯ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻧ&#= 65260;ﺎﻯ ﺗﺎﺯﻩ ﺧﻮﺩﺭﺍ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﺍﮔﺮ (ﺣﮑ= ;ﻤﺖ ﻋﺮﻓﺎﻧﻰ ﻋﻤﻠ&#= 65264;) ﺑﺎﺷﺪ،ﺩﺭ ﺳﻄ= 5186; ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺁﻥ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺗﺤﻠﻴﻪ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﺧﻠ= ﺎﻕ ﻭﺧﻴﺮ،ﺑﺎﺯ ﺑ= 5252;ﻄﻠﻖ ﻧﺴﺒﻰ ﻣﻴﺮﺳﺎ&#= 65255;ﻨﺪ. ﻭ ﺍﻟّﺎ ﻫﺮ ﻣﻌ&= #65268;ﺎﺭ ﺩﻳﮕﺮﻯ ﺍﻧﺴﺎ&#= 65255;ﻰ، ﺧﻮﺏ ﺗﺮﻳﻦ ﺁﻥ = ﻣﻮﻗتی ﻮ ﺟﺰﺋﻰ ﻣﻴﺒﺎ&= #65207;ﺪ،ﻭﺧﻴﺮ ﻣﻄﻠﻖ ﻧﻴﺴﺖ. ﻣ= ﮕﺮ ﺍﻧﺴﺎﻥ ﻭ ﺗﻨﻬ&= #65166; ﺩﺭ ﺷﻬﻮﺩ ﺳﻠﻮ&= #64400;ﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5261; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺮﻭﺵ ﻭﻟﺎﻳﺖ &= #65169;ﺮﺗﺮ ﻣﺤﻤﺪﻯ ﺑﻴﺎﺑ&#= 65194;. ﺁﻧﻬﻢ ﻣﻄﻠﻖ ﺩ&= #65197; ﺣﺪّ ﻧﻮﻉ ﺑﺸﺮ&#= 65263; ﺍﺳﺖ. ﻭﺑﺎﻟﺄﺧ&= #65198;ﻩ ﺗﺸﺨﻴﺺ ﺧﻴﺮ ﺑ&= #65198;ﺍﻯ ﻣﺎ،ﻫﻤﺎﻥ ﻣﻌ= 5268;ﺎﺭ ﺍﻧﺪﺭﺍﺝ ﻣﻔﻬ&#= 65262;ﻡ ﺁﻥ ﺑﺎ ﺍﺭﺍﺩﻩ = ﺍﻟﻬﻰ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺑﺎ= ﻫﺪﻑ ﻧﻬﺎﺋﻰ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻠﻮﻙ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﺑﺎﻭﻟﺎﻳﺘﻬﺎ= 5263; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻧ= ;ﻪ ﺑﺎ ﺍﺩﻳﺎﻥ ﺭﺳ&= #65252;ﻰ ﻭ ﺍﺳﻤﻰ،ﻭ ﻳﺎ &= #65251;ﺬﺍﻫﺐ ﻗﺸﺮﻯ ﺷﺮﻙ ﺁﻣ&= #65268;ﺰ. ﻭ ﻳﺎ ﺣﺘﻰ ﺩﺭ ﻓ= ;ﻠﺴﻔﻪ ﻫﺎﻯ ﺭﻧﮕﺎﺭﻧ&#= 64403; ﺑﺸﺮﻯ ﺑﻬﺮ ﺷﮑ&= #65246; ﺁﻥ ﺑﺎﺷﺪ ﮔﺮﭼ&= #65258; ﺑﺎﺯﻣﻨﻈﻮﺭ ﻋ&#= 65248;ﻮﻡ ﺗﮑﻨﻴﮑﻰ ﻧﻴﺴ&#= 65174;. ﮐﻪ ﻫﻢ ﻣﻔﻴﺪ ﺯ= ﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺍﺳﺖ ﻭﻫ&= #65250; ﻓﺴﺎﺩ ﺭﻭﺡ ﺑﻬ&= #65252;ﺮﺍﻩ ﻧﺪﺍﺭﺩ. ﺍﮔﺮ ﮐ= ﻪ ﻋﺎﻟﻢ ﺗﮑﻨﻴﻚ&#= 1548;ﺁﻧﺮﺍ ﺑﻨﻔﻊ ﺧﻮﺩ ﻭﻟ&= #65264; ﺑﻀﺮﺭ ﻣﺮﺩﻡ ﺑ&= #64401;ﺎﺭ ﻧﺒﺮﺩ. ﮐﻪ ﭘﺰﺷ= ﮑﺎﻥ ﻧﻴﮑﻮﮐﺎﺭ ﺑﺎ &= #65251;ﺰﺩﻭﺭﻯ ﺧﻮﺩ،ﺑﻘﻮﻝ ﺩ= 5261;ﺳﺘﻰ،ﺧﻮﺩ ﺑﺪﺗﺮﻳﻦ ﺧﻴﺎ&#= 65255;ﺖ ﺑﺄﻣﺎﻧﺖ ﺳﻮﮔ&#= 65256;ﺪ ﺑﻘﺮﺍﻃﻰ،ﻭﺣA= 240;ّﺎﻧﻴﺖ ﺑﺮﻭﺡ ﺧﻮﺩﺷﺎ&#= 65253; ﻭﺧﺪﺍﻭﻧﺪ ﻭﺑ&#= 65208;ﺮﻳّت ﻤﻴﮑﻨﻨﺪ. ﭘﺰﺷ&= #1705;ی که ﻤﺄﻣﻮﺭ ﻗط= 93; ﺪﺳﺖ ﻣﻴﺸﻮﺩ،ﻭ ﺑﺨ= 5268;ﺎﻝ ﺧﻮﺩ ﺣﮑﻢ ﺧﺪﺍ = ﺭﺍ ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ. = ﻭﻧﻤﻴﺪﺍﻧﺪ ، ﮐﻪ ﻣﺰﺩﻭﺭﻯ &= #65153;ﺧﻮﻧﺪﻫﺎﻯ ﻓﺘﻮﺍ ﺩﻫﻨﺪﻩ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍ&#= 65197;،ﭼﻨﻴﻦ ﺟﻨﺎﻳﺎﺕ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻗﺮﻭﻥ ﮔﺬﺷﺘﻪ&#= 1548; ﻭﻫﻢ ﺍﮐﻨﻮﻥ ﺑ&= #65194;ﺗﺮ ﺍﺯ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65166; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﮐﻪ ﺍﺣﮑﺎﻡ ﻗﺎ&= #65255;ﻮﻥ ﺷﺎﻳﺪ ﻣﻨﻄﻘﻰ &= #65175;ﺮ ﺑﺎﺷﺪ،ﭼﻮﻥ ﻗ= 5198;ﺍﺭ ﺩﺍﺩ ﺟﻤﻌﻰ ﺑﻮ&= #65193;ﻩ،ﮐﻪ ﺍﮐثرﻳّﺘﻰ ﺁʌ= 55;ﺮﺍ ﺧﻮﺍﺳته اﻧﺪ. = 4400;ﻪ ﻣثلا ﺍﻋﺪﺍﻡ A= 251;ﺠﺎﺯﺍﺕ ﺟﺎﻧﻴﺎﻥ ﺑﺎﺷ&#= 65194;. ﻭﻟﻰ ﺑﻨﺎﻡ ﺧﺪ&= #65165; ﻧﺒﺎﻳﺪ ﺍﻋﺪﺍ&#= 65249; ﮐﺮﺩ. ﻳﺎ ﺑﺎ ﻋﻠ= ;ﻢ ﻭ ﻓﻠﺴفه ها ﻫA= 198; ﺟﻨﺎﻳﺘﻰ ﺭﺍ ﻧ&= #65252;ﻮﺩ،ﮐﻪ ﺣﮑﻮﻣﺘﻬﺎﻯ ﺍ&#= 65267;ﺪﺋﻮﻟﻮﮊﻳﻚ ﻣﺬﻫﺒﻰ ﻫﻤﻴﺸ&#= 65258; ﮐﺮﺩﻩ ﻭ ﻣﻴﮑﻨ&= #65256;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻳﮑ= ﻰ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﺤﻘﻴﻘﺖ،ﮐﺎA= 197; ﺑﺮﺩ ﻣثاﻝ ﻭ ﺗ&#= 65252;ثیل ﻭ ﺳﻤﺒﻮﻟﻴﺰﻡ &= #65165;ﺳﺖ. ﺍﻟﺒﺘﻪ ﮐﻪ ﺑﺎ = ﻣثال ﻧﻤﻴﺘﻮﺍﻥ ﺑﺤ&#= 65240;ﻴﻘﺖ ﺭﺳﻴﺪ،ﻭﻟﻰ ﺍ= 4404;ﺮ ﺷﺒﺎﻫﺘﻰ ﻭ ﺍﻟ&= #64405;ﻮﻯ ﻣﻮﻗّﺖ ﺑﺎ ﺣﻘ&#= 65268;ﻘﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺑﺮﺍﻯ ﭘﻴﺮﻭﺍﻥ ﺣﻘﻴ&#= 65240;ﺖ ﺟﻮ،ﻣﻴﺘﻮﺍﻧA= 194; ﻣﻔﻴﺪ ﺗﺼﻮﺭ ﻭ = ﺁﻣﻮﺧﺘﻦ ﻣﺮﺣله اﻯ ﺑﺎA= 207;ﺪ. ﻭﻟﻰ ﺗﺎ ﺑﺤﻘﻴ&= #65240;ﺖ ﺑﺮﺳﻴﻢ،ﺍﺯ ﻣ= 579;اﻟﻬﺎ ﺣﻘﻴﻘﺘﻰ ﻧﻤﻰ &= #65267;ﺎﺑﻴﻢ. ﻟﺬﺍ ﺗﻨﻬﺎ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺭﺍﻩ ﺣ= 5240;ﻴﻘﺖ ﺷﻨﺎﺳﻰ ﻫﺴﺘﻰ &= #65165;ﺳﺖ. ﺗﺎﺯﻩ ﻫﻤﻴﻦ ﺷ&= #65256;ﺎﺧﺖ ﻣﻮﻓﻘﻴّﺖ ﺁﻣ= 5268;ﺰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﻭ ﺷﻬﻮﺩ ﺭبّ اﻟA= 256;ﻮﻉ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﺑﺎﺯ ﺧﻮﺩ ﺳﻤ&#= 65170;ﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﻠﺎﻣ&= #65166;ﺗﻰ ﻫﺴﺘﻨﺪ، ﮐﻪ ﻣ&#= 65256;ﺎﺳﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻳ&= #65242; ﺭﻭﺡ ﻭﺭﻭﺍﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﻚ ﺷﺎﻫʋ= 94; ﻫﺮ ﺷﻬﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﭼﻨﺎﻥ ﻧﻴﺴﺖ&#= 1548;ﮐﻪ ﻣثاﻟﻬﺎﻯ ﺩﻳ@= 405;ﺮﺍﻥ ﺭﺍ ﺍﻟﻬﻰ ﺑﺪﺍ&= #65255;ﻴﻢ. ﻭ ﺍﮔﺮ ﻋﺮﻓﺎ ﻣ= ﻄﺮﺡ ﻣﻴﮑﻨﻨﺪ، ﭼﻮ= 5253; ﺷﺒﺎﻫﺖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺎ ﺣﻘﺎﻳﻖ ﺷﻬ&= #65262;ﺩﻯ ﻭ ﻋﻘﻞ ﺍﻟﻬﻰ ﻭ= ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮﺩ ﻣﻄﺮﺡ ﻣﻴ&= #64401;ﻨﻨﺪ،ﺁﻧﻬﻢ ﻣﻮﻗّﺖ ﻭ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﻭ ﻧ= ﻪ ﺑﻌﻨﻮﺍﻥ ﻗﻄﻌ&#= 65264;،ﭼﻮﻥ ﻣثاﻟﻬﺎﻯ ﻋﻠA= 252;ﻰ ﻳﺎ ﻣثاﻟﻬﺎﻯ = 5235;ﻠﺴﻔﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ. ﮐ= ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣثلا ﺍﻟﮕﻮ= ﻯ ﺍﻳﺪﺋﻮﻟﻮﮊﻯ= 548;ﻣﺎﺭﮐﺴﻴﻢ ﺑﺎﺷﺪ. ﺗﺎ ﻫﻤﻪ= ﻣﻠﻞ ﻭ ﺩﻭﻟﺘﻬﺎ،ﺑ= 5166;ﻳﺪ ﺑﺸﮑﻞ ﺁﻥ ﺩﺭﺁ&= #65267;ﻨﺪ. ﻭ ﻳﺎ ﺍﺩﻳﺎﻥ ﻭ= ﻣﺬﺍﻫﺐ،ﭼﻨﻴA= 254; ﺍﻟﮕﻮﺋﻰ ﺑﺎﺷ&#= 65194; ﮐﻪ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﻭ ﭘﺎﭖ ﺑﺮﭘﺎ ﻣ= ﻴﮑﻨﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﮔ= ﺮ ﺑﺮﺧﻰ ﺍﻧﺪﻳﺸ&#= 65258; ﻫﺎ ﺑﻄﻮﺭ ﺑﺪﻳ&= #65260;ﻰ ﺧﻴﺮ ﻫﺴﺘﻨﺪ،= 5261; ﺭﻋﺎﻳﺖ ﺁﻥ ﺍﺧ&= #65248;ﺎﻗﻰ ﺍﺳﺖ . ﻣﺎﻧﻨﺪ ﺍ= ;ﻧﺪﻳﺸﻪ ﻋﺪﺍﻟﺖ ﻭ ﺣﮑﻤ&= #65174;. ﭼﻮﻥ ﺍﻳﻨﻬﺎ ﮐ&= #65166;ﺭﺑﺮﺩ ﺗﮑﺎﻣﻠﻰ ﻋﻤﻮ&#= 65193;ﻯ ﺭﻭﺡ ﻣﺠﺮﻯ ﺁﻧ&= #65260;ﺎ ﻭ ﺣﺘﻰ ﻧﺎﻇﺮ ﺑ= ﺂﻧﻬﺎ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻫ&= #65252;ﺎﻥ ﻃﻮﺭ ﮐﻪ ﺑﺮﺧﻰ = ﺑﺪﻳﻬیه ﺘﺎ ﺷّﺮ ﻫﺴﺘﻨ&#= 65194;. ﻣﺎﻧﻨﺪ ﻇﻠﻢ ﻭ = ﺳﺘﻢ،ﻭ ﻳﺎ ﺣﺘﻰ ﺍﻣﻮﺭ&= #65263; ﮐﻪ ﻧﻪ ﺧﻴﺮ ﺑﺎ= ﺷﺪ ﻭﻧﻪ ﺷﺮ. ﺩﺭ ﻭﺍ= ;ﻗﻊ ﺍﺯ ﻧﻈﺮ ﺗﮑﺎﻣ&= #65246; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻭ = ﺍﻟﻬﻰ ﻭ ﺭﻭﺣﻰ،ﻭ ﺣﺘ&#= 65264; ﺍﺯﻧﻈﺮ ﻋﻘﻠﻰ &= #65261;ﺍﺧﻠﺎﻕ،ﻣﻨʌ= 36;ﻰ ﺑﻰ ﺧﺎﺻﻴّﺖ ﻭ&#= 65165;ﺗﻠﺎﻑ ﻋﻤﺮ،ﻭ ﺣﺘﻰ ﻣ&#= 65216;ﺮ ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﺸﻮﺩ. ﺍﮔﺮ ﮐ= ﺴﻰ ﺑﺨﻮﺍﻫﺪ ﺩﻭﺭ&#= 65175;ﺮﻳﻦ ﻫﺪﻓﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﻗ&= #65198;ﺍﺭ ﺑﺪﻫﺪ. ﻭﻧﻪ ﻫﺪ= ﻓﻬﺎﻯ ﻧﺰﺩﻳﻚ ﻭﮐﻮﭼ&#= 65242; ﺗﺮ. ﭼﻮﻥ ﻣثاﻝ &= #65197;ﺳﻴﺪﻥ ﺑثرﻭﺕ ﮐﻠﺎﻥ= 48;ﮐﻪ ﻫﻴﭻ ﻣﻘﺪﺍﺭ ث&#= 1585;ﻭﺗﻰ ﺣﺪّ ﻣﻄﻠﻘﻰ ﺑ&#= 65198;ﺍﻯ ﺗﻮﻗّﻒ ﻧﺪﺍﺭ= 5255;ﺪ. ﻭﺧﻴﺮﻯ ﻫﻢ ﺍﺯ = ﺁﻥ ﺟﺰ ﺿﺮﺭ ﺑﮋﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺎﻗﻰ ﻧﻤﻰ ﻣﺎﻧﺪ. ﻭﻟ= ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #1740; ﺘﮑﺎﻣﻞ ﻧﻬﺎﺋ&#= 65264; ﺑﻨﺪﺭﺕ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺑﻘﻮ= 5245; ﭘﻴﺎﻣﺒﺮ، ﺳﺘ= 5198;ﺕ ﺍﻟﻤﻨﺘﻬﺎ ﻳﺎ &= #65203;ﺘﺎﺭ ﭘﺎﻳﺎﻧﻰ ﻭﺣﺪ&#= 1617; ﻳﻘﻒ ﻭﺗﻮﻗّﻒ= 548;ﻭﮐﻮﻩ ﻗﺎﻑ ﻣﻴﺴّﺮﺑ= 5198;ﺍی اﻧﺴﺎﻥ ﻣﻴﺒﺎ= 5207;ﺪ. ﮐﻪ ﺑﺘﻮﺍﻥ ﺗﻌ&= #65166;ﻟﻰ ﺁﻧﺮﺍ ﺩﺭﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ،ﺑﺎ ﺣ= 5194;ّ ﺃﮐثر ﺗﺰﮐﻴﻪ = 5259;ﺎ ﺭﺳﻴﺪ. ﺗﺎ ﺩﺭ ﺍ= ;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ، ﺑﺪﺭﺟﺎﺕ ﻋﺎﻟ&#= 65264; ﺗﺮ ﻭ ﻋﻈﻴﻢ ﺗﺮ= ﻧﻴﺰ ﻣﻮﻓﻖ ﺷﺪ. ﺯﻳﺮ= ﺍ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺂﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﻓﻌﻠﺎ &#= 65187;ﺪّ ﺃﻗﻞ ﺩﺍﺷﺘﻦ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﺗﺠﻠّﻰ ﻧ&#= 65262;ﺭ ﺍﻟﻬﻰ،ﻣﻴﺴّʋ= 98; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ= 548;ﺁﻧﻬﻢ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ ﺍﺳﺖ. ﻭﻣﻨﻈﻮﺭ = ﻣﻦ ﺍﺯ ﺩﻳﻦ ﺍﺳﻠﺎ&= #65249; ﻳﺎ ﻣﺬﺍﻫﺐ ﻣﺨ&= #65176;ﻠﻒ ﺍﺳﻠﺎﻣﻰ،ﻭﺣA= 176;ﻰ ﺩﺭ ﺍﺩﻳﺎﻥ ﺩﻳ&= #64405;ﺮ ﻧﻴﺴﺖ. ﮐﻪ ﻫﻤﮕ= ﻰ ﻣﺸﺮﻙ ﺑﺨﺪﺍ ﻫ&= #65204;ﺘﻨﺪ. ﮐﻪ ﻭﻟﺎﻳﺖ ﺯﻧ&= #65194;ﻩ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ،ﻭ ﻣﻌﺮﺍﺟﻬﺎ ﻭ ﺍ&= #65203;ﺮاء هاﻯ ﺭﻭﺣﻰ ﻭ ﺗ&#= 64401;ّﺎﻣﻠﻰ،ﮐﻪ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﺐ ﺳﺎﻟﻚ ﺭﺍ ﺩﺭ ﺭ= ؤﻳﺎ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺍﮔﺮ ﺍﻳﻦ ﺭؤﻳ&#= 65166;ﻫﺎ ﺭﺍ ﻧﻴﺰ ﺑﺎﻃﻞ = ﻭﺧﺮﺍﻓﺎﺗﻰ ﺑﺪﺍﻧﻴﻢ،ﻋﻤA= 248;ﺎ ﺑﺤث ﻭ ﺟﺴﺘﺠﻮ&#= 65163;ﻰ ﺍﺯ ﺧﺪﺍ،ﻭ ﺁﻳ&#= 65256;ﺪﻩ ﻫﺎ ﻣﻄﺮﺡ ﺷﺪﻧ&= #65264; ﻧﻴﺴﺖ. ﻭﻟﻰ ﺳﺎ= ﻟﻚ ﺷﺎﻫﺪ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﻧﻴﺎﻣﺪﻩ،ﺗﺎ = 5259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺭﺍﺑﻄﻮﺭﺳﻤﺒ= 5262;ﻟﻴﻚﻣﻴﺒﻴﻨ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>پ ﻋﻠّﺖ ﺗ&= #65236;ﺎﻭﺗﻬﺎ ﻭﺩﺭﺟﻪ ﺧﻴﺮ ﻳ&= #65166; ﺷﺮّ ﺑﺨﺎﻃﺮ ﺍ&#= 65267;ﻦ ﺍﺳﺖ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺩ&= #65197; ﺁﻧﻬﺎ ﺧﻮﺑﻰ ﺑ&= #65170;ﻴﻨﺪ ﭼﻪ ﺧﻴﺮ ﺑﺎﺷﺪ = ﻳﺎ ﺷّﺮ ﻭﻟﻰ ﺗﺠﺮ&#= 65169;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺍﻣﻮﺭی ﺮ&#= 65165; ﮐﻪ ﺑﻰ ﺧﺎﺻﻴّ&#= 65174; ﻭﻳﺎ ﺑﻰ ﺗﻔﺎﻭ&= #65173; ﺑﻨﻈﺮ ﻣﻴﺮﺳﻨ&#= 65194;، ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﺭﻭﺷﻦ ﻣﻴﮑﻨﻨ&#= 65194;. ﻣثلا ﮐﺴﺎﻧﻰ @= 400;ﻪ ﺩﺭ ﺑﺎﺭﻩ ﻣﺮﮒ = ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﻗﺎﺋ&#= 65246; ﻫﺴﺘﻨﺪ،ﮐﻪ ﭘ= 587; ﺍﺯ ﻣﺮﮒ ﻧﻮﻉ ﺑ= ﻬﺘﺮ،ﻭ ﻳﺎ ﺍﻧﻮﺍﻉ ﺣﻘ&= #65268;ﺮ ﺗﺮ،ﺑﺮﺍﻯ ﺗﻮ= 5247;ﺪﺍﺕ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65169;ﻠﮑﻪ ﺑﺎﺷﻨﺪ، ﺟﺎﻫ= 5246; ﺍﺯﺧﻴﻠﻰ ﺍﻣﻮ&#= 65197; ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭ ﺍﮔﺮ ﺳﻄﺢ ﻋﻘ= ﻞ ﺧﻮﺩ ﺭﺍ،ﺑﺎ ﺗ&#= 65200;ﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﻳﺶ ﺑﮑﻨﻨﺪ،ﺑﺤﮑA= 252;ﺘﻬﺎ ﻭ ﺗﻌﻘّﻠﺎﺕ ﺑ&#= 65260;ﺘﺮﻯ ﻣﻴﺮﺳﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺃﻣﺮﻯ ﭼﻮﻥ ﻣﺮ&= #64402; ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺍﻫ= ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺮﺍﻳﺸﺎﻥ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭ ﺍﻳﻦ ﻃﻔﻞ ﺍﺳ= ﺖ، ﮐﻪ ﻫﻨﻮﺯ ﺩﺭﺟ&= #65258; ﻋﻘﻠﻰ ﮐﺎﻓﻰ ﻧ&= #65194;ﺍﺭﺩ. ﻭﺧﻴﻠﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺩﺭ ﺳﻨﻴﻦ ﺍﻭﻟ&= #65268;ﻪ ﺯﻧﺪﮔﻰ،ﺗﻮﻗ= 17;ﻒ ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﺍﻟّﺎ ﻋﻤﻠﺎ ﺩ&#= 65197; ﻫﺴﺘﻰ ﺑﻰ ﺗﻔﺎ&= #65261;ﺗﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﻫ= ﺮ ﭼﻴﺰﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﺎ= ; ﻋﺎﻣﻞ ﭘﻴﺸﺮﻓﺖ ﻭﻳﺎ &= #65227;ﺎﻣﻞ ﻗﻬﻘﺮﺍﻯ ﺟﺴﻢ &= #65261;ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﺑﺸﺮﻯ = ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﺍﻣﻮﺭی که ﺰﻣﺎﻧﻰ ﺧﻴ= 5198; ﻭﺯﻣﺎﻧﻰ ﺷﺮ،= 5261; ﺯﻣﺎﻧﻰ ﺩﻳﮕﺮ &= #65169;ی ﺃثر ﻣﻴﺒﺎﺷﺪ = 5261;ﻟﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻌﺒ&#= 1579; ﻭ ﺑﺎﻃﻞ ﻭ ﺑﻰ ﺃ= ;ثر ﭼﻴﺰﻯ ﺭﺍ ﻧﻴﺎ&= #65235;ﺮﻳﺪﻩ. ﺣﺘﻰ ﺯﻫﺮ ﻭﺳﻢ = ﻧﻴﺰ ﮐﺎﺭﺑﺮﺩ ﻣﻔﻴ&#= 65194; ﻭ ﺍﺭﺯﺵ ﺧﻮﺩﺭ&= #65165; ﺩﺍﺭﺩ. ﻭﺑﺎ ﺷﺮ= ﻁ ﻭﺷﺮﻭﻁ ﺁﻧﮑﻪ &= #65193;ﺭ ﻋﻠﻢ ﻃﺐ ﻭ ﺷﻴﻤ= ﻰ ﻫﺴﺖ. ﮐﻪ ﺯﻫﺮ ﺭ= ;ﺍ ﮐﺸﻨﺪﻩ ﻣﻰ ﭘﻨ&= #65194;ﺍﺭﻧﺪ،ﻭ ﺷﮑﺮ ﺭﺍﺷﻴﺮﻳ&#= 65254;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65166;ﻋث ﺩﺭجه اﻯ ﺍﺯ ﺩ= 616;ﻳﺎﺑِﺖ ﻭ ﮐﺸﻨﺪﻩ ﺗﺪﺭ&= #65267;ﺠﻰ ﺷﺨﺺ ﻣﻴﮕﺮﺩﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻳﻮﺟﺎﻧس ﻓﻴﻠﺴﻮق ﻮﺳﺎ= 5247;ﻚ، ﺩﺍﻧﺴﺘﻪ که ﺨ= 5268;ﺮ ﺍﺯ ﺍﻣﻮﺭ ﻭﺍﺭ&= #65165;ﺩﻩ ﺍﻭ،ﺧﺎﺭﺝ ﻭﺟ= 5262;ﺩ ﺍﺯﺩﺳﺖ ﺭﺳﻰ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺷّﺮ ﺭﺍ ﺍ&= #65199; ﺍﻣﻮﺭ ﺧﻮﺩ ﻧﻔ&= #1587; ﺍﻧﺴﺎﻥ،ﻳﺎ ﺭ= 5261;ﺡ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺧﻴﺮ ﺍﺯ ﺧﺪﺍ،ﻭ ﺷﺮ &= #65165;ﺯ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺍﮔﺮ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺩﺭ ﺳﻠﻮﻙ،ﻭ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﺑ&#= 65166;ﺷﺪ،ﺁﻧﮕﺎﻩ ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ &= #65261; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ت اﻟﻬﻰ، ﻭﺑﻤﻮA= 165;ﺯﺍﺕ ﺁﻥ ﻋﻘﻠﻬﺎﻯ ﺑ&= #65198;ﺗﺮ ﻭ ﺍﻟﻬﺎﻣﺎﺕ،= 5261; ﻧﻴﺰ ﺍﺑﺪﺍﻋﺎ&#= 65173; ﻫﻨﺮﻯ ﻭﺍﺩﺑﻰ &= #65261; ﺑﻴﺎﻧﻰ ﻭﻋﻠﻤ&#= 65264; ﻭﺗﮑﻨﻴﮑﻰ ﺑﻬ&#= 65176;ﺮﻯ ﺑﺎﻧﺴﺎﻥ ﻣﻴﺮ&#= 65203;ﺪ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65227;ﺎﻗﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺮ ﻫﻨﺮﻣﻨʋ= 94; ﺗﺮ ﺍﺳﺖ. ﻭﻟﺬﺍ ﻫﻨ= ﺮ ﺗﻨﻬﺎ ﻧﺰﺩ ﺍﻳ&= #65198;ﺍﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس. ﻳﻌﻨ= ﻰ ﺩﺭ ﺁﺭﻳﺎﺋﻴﺎ&#= 65253; ﺁﺭﻳﺎ ﺷﺪﻩ،ﻭ= 4400;ﺎﻣﻞ ﺍﻟﻬﻰ ﮔﺮﺩﻳﺪ&#= 65257; ﻣﻴﺒﺎﺷﺪ. ﻧﻪ ﺧ= ﺎﺹ ﺍﻳﺮﺍﻥ ﺟﻐﺮﺍ&#= 65235;ﻴﺎﺋﻰ،ﻭ ﻧﻪ ﻫﻨﺮ ﺑﻤﻔﻬ&= #65262;ﻡ ﻋﺎﻣﻴﺎﻧﻪ. ﺑﻠ&= #64401;ﻪ ﻫﻨﺮ ﺭﺳﻴﺪﻥ ﺑ&= #64401;ﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻪ ﺩﺭ ﻗﺪﻳﻢ ﻭ= ﻳﺎ ﺍﮐﻨﻮﻥ،ﻭﺩﺭ = 5259;ﺮ ﺳﺮﺯﻣﻴﻦ ﻭ ﻧﮋ&= #65165;ﺩﻯ ﻭﻣﻠّﺘﻰ ﺍﺟﺘ= 5252;ﺎﻋﻰ. ﺍﻳﻦ ﻧﻔس</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻣّﺎﺭﻩ ﺍﻧﺴﺎﻥ،ﺩﺭ ﺣ= 5194;ّ ﺧﻮﺩ ﺗﻌﺮﻳﻔﻰ &= #65255;ﺪﺍﺭﺩ. ﻭﺍﮔﺮ ﺑﺘﺰﮐﻴ&#= 65258; پرﺩﺍﺧﺘﻪ ﻧﺸA= 262;ﺩ. ﺑﻠﮑﻪ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﺑﻰ ﻫﻨﺮ ﺳﻠﻮﮐ&= #65264;،ﻭﭘﻴﺸﺮﻓﺖ ﺭﻭﺣﻰ ﻋﻤﻠﺎ ﺩ&= #65197; ﺣﺎﻝ ﻋﻘﺐ ﺭﻭﻯ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65261;ﻧﻮﻋﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺑﻄﻮﺭﻳﮑﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻴ&= #65200; ﺟﺎﻫﻞ ﺗﺮ ﻭﺣﻴ&= #65262;ﺍﻧﻰ ﺗﺮ ﻭﻭﺣﺸﻰ ﺗﺮ = ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ ﻗﻬﻘﺮﺍ&#= 65259;ﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺭﺍ = ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺍﺯ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻢ ﺍﮐﻨﻮﻥš= 8;ﺁﻧﺮﺍ ﺗﺴﺮﻳﻊ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺟ&= #65260;ﻨّﻢ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165;،ﺧﻮﺩ ﻣﻴﺴﺎﺯﺩ. ﻭ ﻣﺪ= ﺍﻡ ﺩﺍﻍ ﺗﺮ ﻭﮔﻮﺩ&= #65175;ﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﮔﺮ&= #64380;ﻪ ﺧﻮﺩ ﻣﺘﻮﺟّﻪ &#= 65255;ﻴﺴﺖ. ﭘس ﺃثرﺵ ﺑﺮﺍA= 263; ﺧﻮﺩﺵ ﺍﺯ ﻫﻢ ﺍ= ﮐﻨﻮﻥ،ﻭ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65191;ﻮﺩ،ﺳﺮﺍﺳﺮ ﺷﺮﺍﺭت ﺒﺎﺭﻯ &#= 65169;ﻴﺸﺘﺮ ﻣﻴﺴﺎﺯﺩ. ﺍﻣﺎ = ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﻫﺮ ﺩﻳﻦ ﺳﻠﻮﮐ&= #65264; ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﺃﻫﻞ ﮐﺘﺎﺏ ﻭﭘﻴﻤﺎ&#= 65253; ﺳﻠﻮﮐﻰ، ﻫﺮ ﺭ&#= 65261;ﺯ ﺍﻟﻬﻰ ﺗﺮ ﻭ ﺑﺎ= ﺧﻴﺮ ﺑﻴﺸﺘﺮ ﻭ ﺧﻴﺮ = ﺭﺳﺎﻧﻰ ﺑﻴﺸﺘﺮ،ﺑﺨﻮA= 193; ﻭﺟﺎﻣﻌﻪ ﺧﻮﻳ&#= 65206; ﻣﻴﺸﻮﺩ. ﻭ ﺍﺧﻠ= ﺎﻕ ﺍﻧﺴﺎﻧﻰ ﺗﺮ ﺑ&= #65198;ﺍﻯ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺑ= 5198;ﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﻳﺶ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺣ= ﺘﻰ ﮐﻤﺎﻟﺎﺕ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ&#= 1548;ﺩﺭ ﺗﻮﻟﺪ ﺁﺧﺮ ﻭﺑ&= #65228;ﺪﻯ ﺟﻤﻊ ﺁﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ. ﻭﺷﺎﻳﺴﺘﻪ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﻴﮕﺮﺩﺩ. ﻭﻳﺎ = ﺣﺪّ ﺍﻗﻞ ﺗﮑﺎﻣﻞ ﻣ&= #65198;ﺣﻠﻪ ﺑﻌﺪﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ ﺭﺍ ﻣﻴﻴﺎ&= #65169;ﺪ. ﻭﺍﻟّﺎ بدﻭﻥ A= 165;ﻳﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﺳﻠﻮﮐﻰ ﺩﺭ ﺗﺰﮐﻴﻪ، ﻭ &= #65165;ﺻﻠﺎﺡ ﻣﺪﺍﻭﻡ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ، ﻣ&#= 65194;ﺍﻡ ﻓﺮﻭﺭﻓﺘﮕﻰ ﺩ&#= 65197; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻣ&= #65268;ﻴﺎﺑﺪ. ﮐﻪ ﭘس اﺯ ﻣﺮﮒ &= #65169;ﺘﻮﻟﺪﺍﺕ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮﻣﻴﺮﻭﺩ. ﺯﻳﺮﺍ ﺍﻣﮑﺎﻧ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺗﻠﻒ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻭﺑﺎﻟﻘﻮّﻩ های <span style=3D'mso-spacerun:yes'> </span>ﺧ= ;ﻮﺩﺭﺍ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺗ&= #65188;ﻘﻖ ﻧﻤﻴﺪﻫﺪ. ﻭﻟﻰ = ﺗﺤﻘﻖ ﺩﻫﻨﺪﻩ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ،ﺑʋ= 66; ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺧﻮﺩ، ﻫﻢ ﺍﮐﻨ&#= 65262;ﻥ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﻭ = ﺑﻬﺘﺮ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65262;ﻇﺎﻳﻒ ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264; ﻭﺳﻠﻮﮐﻰ ﺧﻮﺩ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ. ﮐﻪ ﺣﺘﻰ ﺳﺮﻋﺖ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺗﺒﺪﻳﻞ &= #65169;ﺸﺘﺎﺏ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺣ= ﺘﻰ ﻫﺮﺷﺒﻰ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﻨﺪ،ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﺑﺮﻭ&= #65255;ﺪ. ﮔﻮﺋﻰ ﻣﺴﺎﻓﺮ&#= 65263; ﮐﻪ ﺑﺎ ﺟِﺖ ﻭ ﻣ= ﻮﺷﻚ ﺳﻔﺮ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺁﻧﮕﺎه ﺒﺮﺍﻯ &#= 65183;ﺎﻣﻌﻪ ﻭ ﻧﺴﻠﻬﺎﻯ ﺑﻌ&= #65194;ﻯ ﺧﻮﺩ ﻧﻴﺰ ﭼﻪ ﺭ= ﺳﺪ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65267;ﺶ، ﺑﻬﺘﺮ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺧﺪﻣﺖ ﮐﻨﺪ،ﻭ= 5195;ﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺍﺯ ﮐﻤﺎ&= #65247;ﺎﺕ ﺑﻴﺶ ﺍﺯ ﻧﻴﺎﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻴﺎﺑﺪ&#= 1548;ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﻌﺪﻯ،ﺩﺭ ﻓﺼ= 5246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮ ﻭﺑﺎ &= #65165;ﻣﮑﺎﻧﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ،ﮐﻪ ﻭﻇ= 5166;ﻳﻒ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﺁﻥ ﻧﻮﻉ ﺑﺮﺗﺮ&= #65197;ﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﺣﺘﻰ ﺑﻨﻮﺭ ﺭب&#= 1617; ﺮﺣﻤﺎﻥ ﻭﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﺳﺪ. ﻭﺩﺭ ﻣﻘ= ﺎﺑﻞ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧ&= #65176;ﻈﺎﺭ ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ،ﮐﻪ ﻧﻴﺎﺯﻯ ﺑ&#= 65176;ﻮﻟﺪﺍﺕ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ&#= 1548;ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﺑﻄﺮﻳﻘﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ، ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DFA style=3D'mso-bidi-language:FA'><span dir= =3DRTL></span>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮی ﺁﻏاﺰ ﻣ= 740; گرﺩﺩ،ﺁﻧﮕﺎ᥽= 7; ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ ﺑﺸﺮﻯ &= #65207;ﺎﻫﺪ ﻗﺎﺋﻢ ﭼﻬﺎﺭﺻ&#= 65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭ ﺳﺎ&= #65267;ﻪ ﻋﺮﺵ ﺭبّ ﺒﺮﺗ= 5198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ ﮐﻪ ﻧﻴﺎﺯ&= #65263; ﺑﺘﻮﻟﺪﺍﺕ ﺟﻬ&#= 65256;ّﻤﻰ ﺟﻬﺎﻥ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐ&= #65258; ﺧﻠﻖ ﻭ ﺍﺧﻠﺎﻕ = ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺣ&= #65268;ﺎﺗﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﺰﺍﺭﺍﻥ ﺑ</span><span lang=3DAR-SA>ﺮﺍﺑﺮ ﻧﻮﻉ A= 169;ﺸﺮﻯ ﺍﺳﺖ. ﻫﻤﺎﻥ ﮔﻮ= ﻧﻪ ﮐﻪ ﻋﻘﻞ ﻭﺍﺧﻠ&= #65166;ﻕ ﻭ ﺻﻔﺎﺕ ﺣﻴﺎﺗ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﺍﺧﻠﺎﻕ ﻧﻮﻉ ﻣﻴﻤﻮﻧﻰ &= #65251;ﻴﺒﺎﺷﺪ ﮐﻪ ﻣﻴﻤﻮﻥ ﺑﻬ&= #65176;ﺮﻳﻦ ﻣﺴﺦ ﮐﺎﺭﻣﺎﺋ&#= 65268;ﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﻣ&= #65198;ﻭﺯ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺳﻴﺼﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻟﺎﺯﻡ ﺍﺳﺖ ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ ﻭﻓﺮﻣﺎﻥ (ﮐﻦ ﻓ= ﻴﮑﻮﻥ) ﺑﺮﺍﻯ ﺷﺪﻥ ﻭ ﺻ= ﻴﺮﻭﺭﺕ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ، ﺩﺭﮐﻤﺎﻟﺎﺕ ﺍ&#= 65255;ﺠﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﻭ= ﻟﻮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ. ﻭﺗﻤﺪﻥ ﻧﻴﺰ ﺧ&= #65268;ﺮﺍﺳﺖ ﻭ ﻧﻴﮑﻮﺭﻳﻬﺎ &= #64400;ﻪ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺧ&= #65166;ﺹ ﺳﺎﻟﮑﺎﻥ، ﺩﺭ &#= 65251;ﺮﺣﻠﻪ ﺗﺤﻠﻴﻪ ﺳﻠﻮﮐ&#= 65264; ﭘس ﺍﺯﺗﺨﻠﻴﻪ &#= 65261;ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺍﮔﺮ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﺎ = ﭘﻴﺮ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﻤﻌﺮʌ= 35;ﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺪA= 203;ﺘﻮﺭﺍﻭ،ﻭ ﺑﺎ ﮐﻤﻚ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﺍﻟﻬﻰ،ﻭﺭؤﻳʋ= 66;ﻫﺎﻯ ﺧﻮﻳﺶ ﻋﻤﻞ ﮐﻨ&= #65194;. ﭘسﺧﻴﺮ ﻭﺍﻗﻌ= 5264; ﮐﻪ ﻫﻴﭻ ﮔﺎﻩ ﺗ= ﺒﺪﻳﻞ ﺑﺸﺮﻧﻤﻴﺸﻮﺩ= 548;ﻫﻤﺎﻥ ﮐﺴﺐ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ &= #65153;ﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻤ= ﺎﻡ ﺷﺮﻫﺎ ﺳﺮﭼﺸﻤ&#= 65258; ﻣﻨﻔﻰ ﺍﺧﻠﺎﻕ &= #65165;ﻟﻬﻰ ﺗﺮ ﺩﺍﺭﺩ ﮔﻮ ﺭ= ﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﮐﺮ= ﺩﺍﺭ ﺍﻭ ﻧﻴﮑﻮﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻓﺎ= ﺳﺪ ﻭ ﺁﻟﻮﺩﻩ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ،ﺑﺎ ﺍﺻﻄﻠﺎﺣﺎ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﭼﻮﻥ ﺑﺪﺍﻥ ﺁﮔ&= #65166;ﻩ ﺷﻮﺩ،ﺷﺮﻣﻨﺪA= 257; ﺍﺯ ﻣﻮﺟﻮﺩﻳّ= 5174; ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﺸ&= #65262;ﺩ. ﻭﺧﻴﺮﻣﻄﻠﻖ ﺩ&#= 65197;ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ، ﻭ ﺷﺮّ ﻣ&#= 65220;ﻠﻖ ﺭﺍ ﺩﺭ ﺃﻫﺮﻳﻤ&= #65254; ﮔﻔته اﻧﺪ. ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﻫﻤﻦ&#= 1548;ﻭﻟﻰ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺑﻬﺮﻧﺎﻣﻰ ﮐﻪ &= #65169;ﺎﺷﻨﺪ،ﺃﻫﺮʌ= 67;ﻤﻦ ﺯﻧﺪه اﻯ ﻫﺴﺘ= 5256;ﺪ. که ﺒﺮﺍﻯ ﺃﻫﺮ= 5267;ﻤن ﻄﺒﻴﻌت ﻨﻴﺰ ﻭ&#= 65183;ﻮﺩ ﺁﺑﮋﮐﺘﻴﻮ ﻧﺒ&#= 65166;ﺷﺪ. ﻭﺍﮔﺮ ﻭﺟﻮﺩﻯ &= #65193;ﺍﺷﺖ،ﺍﺯ ﻧﻮﻉ ﻭﺟﻮﺩﻯ ﻋ&= #65194;ﻣﻰ ﺍﺳﺖ . ﺍﻟﺒﺘﻪ ﺧ= ;ﻴﺮﻫﺎ،ﺧﻮﺩ ﺫﺍﺗﺎ ﻧﻴﮑﻮﺑ&#= 65262;ﺩﻩ،ﻭﻟﻰ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭ&= #65165; ﻭﺳﻴله اﻯ ﺑﺮA= 165;ﻯ ﺧﻴﺮﻫﺎﻯ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﺍﻧﺴﺖ. ﺯﻳﺮﺍ = ﺍﻧﺴﺎﻥ ﺑﺤﺪّ ﻣﻄﻠﻖ ﻧ&#= 65198;ﺳﻴﺪﻩ،ﮐﻪ ﻓﺮﺿﺎ ﺗﻮﻗﺖ ﻧ&= #65252;ﺎﻳﺪ. ﻭ ﺧﻴﺮﻫﺎ ﺑﺎﻳ&= #65194; ﺳﻮﮊﻩ ﺗﺠﺎﺭﺏ &= #65261;ﻫﺪف اﺻﻠﻰ ﺑﺎﺷﻨﺪ. &= #65261; ﻭﺳﻴله اﻯ ﺑﺮA= 165;ﻯ ﮐﺎﺭﺑﺮﺩ ﺁﻥ، &#= 65169;ﺮﺍﻯ ﺧﻴﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﭼﻮﻥ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩ ﺍﻟﻬﻰ ﺧﻴﺮ،ﮐ= 5258; ﺑﺎﺯ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﻚ،ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ،ﺑﺮﺍʌ= 63; ﺭﺳﻴﺪﻥﺑﺸﻬﻮ= ;ﺩﻫﺎﻯﺑﺮﺗﺮﻭ&#= 65191;ﻴﺮﻋﻈﻴﻢﺗﺮʌ= 51;ﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻗﻴّﻮﻥ ﺍﻭﻟﻴّﻪ،ﺍﺯ A= 165;ﻣﻮﺭ ﺑﻰ ﺗﻔﺎﻭﺕ،ﺩ= 5197;ﻣﻘﺎﺑﻞ ﺧﻴﺮ ﻳﺎ ﺷﺮّ ﻭ&= #65193;ﺭ ﻣﻌﻨﻰ ﺧﻨثی س= 07; ﻨﻈﺮﺩﺍﺷﺘﻨﺪ= ;. ﻳﺎ ﺍﻧﺴﺎﻥ ﻧﺴ&= #65170;ﺖ ﺑأﻣﺮﻯ نه ﻤﻴA= 246; ﺩﺍﺭﺩ،ﻭنه ا᥽= 5;ﺰﺟﺎﺭ ﻣﺎﻧﻨﺪ ﺍﺣﺴﺎ&#= 1587; ﻨﺴﺒﺖ ﺑﺴﺘﺎﺭ&#= 64404;ﺎﻥ. ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﻣ= ﻴﻞ ﻭﻧﻔﺮﺗﻰ ﺩﺍﺭ&#= 65193;، ﮐﻪ ﻳﮑﻰ ﺑﺮ ﺩﻳ= ﮕﺮﻯ ﻣﻰ ﭼﺮﺑﺪ. ﻣﺎﻧ= ﻨﺪ ﺍﻧﺘﺨﺎﺏ ﻳﮑﻰ &= #65165;ﺯ ﺩﻭ ﺭﻭﻯ ﺳﮑّﻪ&#= 1548;ﮐﻪ ﻫﺮ ﺩﻭ ﺑﺮﺍﻯ ﺍ= ﻧﺴﺎﻥ ﺍﺭﺯﺵ ﻳﮑﺴﺎﻥ &= #65193;ﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﺍ= ﻣﻮﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻨﺎﻥ ﺧﺎﺭʋ= 83;ﻰ ﺑﺎﺷﺪ،ﮐﻪ ﺩﺭ &#= 65203;ﻌﺎﺩﺕ ﻳﺎ ﺑﺪﺑﺨﺘﻰ ﻳ&= #65228;ﻨﻰ ﺧﻴﺮ ﻭ ﺷﺮ ﺁﻥ ﺃ= ;ثر ﻳﮑﺴﺎن ﻨﻴﺴﺘ= 5256;ﺪ. ﺩﻳﻮﺟﺎﻧس ﻧﻴ= 5200; ﺑﺮﺍﻯ ﺧﻴﺮ ﺻﻔ&= #65166;ﺗﻰ ﺑﺮ ﺷﻤﺮﺩ. ﻣﺎﻧ= ﻨﺪ ﺿﺮﻭﺭﺕ. ﭼﻮﻥ ﻟ= ﺎﺟﺮﻡ ﺩﺭﺍﻧﺴﺎﻥ ﻣؤ= 579;ّر ﻫﺴﺘﻨﺪ. ﻭﺑﺎ ﻫ= ﺮ ﺷﺎﻫﺪ ﺑﻮﺩﻥ ﻳ&= #65242; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺑ= ﻴﻦ ﺧﻴﺮ ﺧﻮﺏ، ﺧﻮ&#= 65169;ﺘﺮ ﻭ ﺑﻴﻦ ﺩﻭ ﭼﻴﺰ= ﺑﺪ،ﮐﻢ ﺑﺪﺗﺮ ﺭﺍ ﺍﻧﺘ&= #65192;ﺎﺏ ﻣﻴﻨﻤﺎﻳﺪ. ﻳﺎ = ﻫﻤﺎﻥ ﻗﺎﻋﺪﻩ(ﺍﻧﺘﺨ&#= 65166;ﺏ ﺃﺣﺴﻦ ﻭﺍﻧﺘﺨ&#= 65166;ﺏ ﺃﻫﻮﻥ ﺍﻟﺸَﺮ= 617;ﻳﻦ) ﺳﻬﻞ ﺍﻟﻘﺒﻮﻝ &= #65169;ﻮﺩﻥ ﻭﻣﻔﻴﺪ ﺑﻮﺩﻥ&#= 1548;ﮐﻪ ﻣﻨﺸﺄ ﻧﻈﺮ ﭘﺮ&= #65165;ﮔﻤﺎﺗﻴﺰﻣﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ. ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺮ = ﺍﺭﺯﺵ ﺟﻠﺐ ﻣﻨﻔﻌﺖ ﻭ&= #65193;ﻭﺭﻯ ﺍﺯ ﺿﺮﺭ ﺭﺳﺎﻧ&= #65264;،ﺑﺨﺎﻃﺮ ﺣﻔﻆ ﻭﺻﻴﺎﻧﺖ &= #65195;ﺍﺕ ﺧﻮﺩ. ﻭﻟﻰ ﺩﺭ ﻫ= ;ﺮ ﺣﺎﻝ ﺗﻤﺮﻳﻦ ﺷ&= #65198;ﻁ ﺑﺮﺍی اﻧﺘﺨﺎA= 167; ﺧﻴﺮ ﻭ ﺩﻓﻊ ﺷﺮ= ، ﻫﻤﺎﻥ ﺍﺳﺖ،ک= 07; ﺨﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;. ﻭﻟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ ﺻ᥻= 6;ﺎت اﻣﻮﺭ ﺷﺮﺍﺭﺗ= 5264; ﻧﻬﻔﺘﻪ ﻧﻴﺴﺖ. = ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻓﺮ&#= 65267;ﻨﺶ ﺷﺮﻯ ﻧﺪﺍﺭﺩ. ﻭ= ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548; ﺳﺮﺍﺳﺮ ﺧﻴﺮ ﺍ&= #65203;ﺖ. ﺍﮔﺮ ﺩﺭﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ، ﺗﻨﻬﺎﺧ= 5262;ﺍﺳته ﺨﺪﺍﻭﻧﺪ ﺩﺭ ﺩ&= #65197;ﻧﻈﺮﺑﺎﺷﺪ. ﻭﺍﻟّﺎ ﻫﺮﭼﻴ= 5200;ﻯ ﺷﺮّ ﺧﻮﺍﻫﺪ ﺑ&#= 65262;ﺩ. ﮔﺮجه ﺒﺮﺍی ﺪA= 267;ﮕﺮﺍﻥ ﻫﻨﻮﺯ ﺧﻴﺮ ﺟﺰ&= #1574;ی اﺳﺖ. ﺩﺭﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻴﺮ ﻭﺍقعی ﺴA= 248;ﻮﻙ ﻣﻴﺒﺎﺷﺪ،ﻭﺍA= 211;ﻄﻠﺎﺣﺎ ﺁﻧﻬﺎﺭﺍ(ﺧﻴﺮ&#= 65183;ﻤﻴﻞ) ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻤﺎﻥ= ; ﺧﻮﺏ ﻣﻄﻠﻮﺏ،ﻭ ﺟﻢ &#= 64400;ﻨﻨﺪﻩ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣ= ;ﻄﻠﻮﺏ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺍﻧﺴﺎﻥ ﺑﺮﺧﻰ &= #65211;ﻔﺎﺕ ﺭﺍ ﺧﻴﺮ ﻣﺒﻴﻦ = ﻭ ﭘﻴﺪﺍ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﭼﻮﻥ ﺧﻴﺮ ﺷﻬﻮ&= #65193;ﻯ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253;. ﻭﻧﻪ ﺧﻴﺮﻯ ﺑﺸ&= #65198;ﻯ ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ = ﺷﺮﻧﻴﺰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﺧﻴﺮ ﻧﺎﭘﻴﺪﺍ &= #65261;ﻧﺎ ﺷﻨﺎﺧﺘﻪ ﺍﺯ ﺍ&= #65251;ﻮﺭ ﻃﺒﻴﻌﺖ،ﺗﺎ ﻗ= 5194;ﺭﺕ ﺷﻨﺎﺧﺖ ﮐﺴﻰ ﺩ&= #65197; ﻋﻘﻞ ﻭﭘﺎﮐﻰ ﺭ&= #65261;ﺍﻥ ﭼﮕﻮﻧﻪ ﺑﺎﺷﺪ. = ﻭ ﻳﺎ ﻗﺪﺭﺕ ﺗﺸﺨ&= #65268;ﺺ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻋ&= #65240;ﻠﻰ ﺷﺨﺺ ﭼﻘﺪﺭ ﺑﺎ&= #65207;ﺪ ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻧ&= #65176;ﻴﺠﻪ ﺳﻤﭙﺎﺗﻰ ﺭﻭﺍ&#= 65253; ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ &= #65165;ﺳﺖ،ﮐﻪ ﭼﻪ ﮐﻤﺒﻮﺩﻫﺎ&#= 65163;ﻰ ﺩﺍﺭﺩ،ﮐﻪ ﺗﮑ= 5252;ﻴﻞ ﺁﻧﺮﺍ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ. ﻭﻳﺎ ﭼﻪ ﻣﻌﺎﻳ&= #65170;ﻰ ﺩﺍﺭﺩ،ﮐﻪ ﺧﻮ= 5193; ﭘﺬﻳﺮﻓﺘﻪ،ﻭ@= 380;ﺎﺭه ﺃﻧﺪﻳﺸﻰ ﻣﻴﮑ&#= 65256;ﺪ. ﻭﺳﺮﺍﺳﺮ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﭼﻴﺰﻯ &= #65169;ﺪﺗﺮ ﺍﺯ ﺍﻳﻦ ﮐﻤﺒﻮ&= #65193;ﻫﺎ ﻧﻴﺴﺖ. ﺗﻌﻘّﻞ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ،ﭼﻪ ﺭﺳ= 5194; ﺑﻌﻘﻞ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ. ﻭﻟﻰ ﻧﺴ= ﺒﺖ ﺑﻤﻘﺎﻡ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩ،ﮐﺎﻣﻠﺎ = 5219;ﺒﻴﻌﻰ ﻫﺴﺘﻨﺪ. ﻭ ﺍﮔﺮ= ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟّﻪ ﻟﺰﻭ= 5249; ﺗﮑﺎﻣﻞ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺧﻮﺩ،ﺑﺮﺍﻯ ﺯ= 5255;ﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺑﺸﺮﻯ&#= 1548;ﻭ ﻳﺎ ﺯﻧﺪﮔﻰ ﺍﺣ&= #65176;ﻤﺎﻟﻰ ﭘس ﺍﺯ ﻣﺮﮒ، ﺁ&#= 65255;ﮕﺎﻩ ﺩﺭ ﺻﺪﺩ ﺗﻐﻴﻴ&= #65198; ﻣﻌﻴﺎﺭﻫﺎﻯ ﺷ&#= 65256;ﺎﺧﺖ ﺧﻴﺮ ﻭﺷﺮ،ﻭ ﻳ&#= 65166; ﺭﺍﻩ ﺍﻧﺘﺨﺎﺏ &= #65193;ﺭﺳﺖ،که اﮔﺮ ﺧﻴﺮ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍ ﭼﻨﻴﻦ ﻣﻌﺮﻓﻰ &= #64400;ﻨﻴﻢ. ﮐﻪ ﺳﻮﺩ ﺃﺑﺪﻯ = ﺩﺭﺑﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻳﻌﻨﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﻋﻤ&= #65198; ﺑﺸﺮﻯ، ﻭﺣﺘﻰ &#= 65169;ﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ،ﺁ= 5255;ﮕﺎﻩ ﺑﻬﻤﺎﻥ ﻫﺪﻑ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪه اﻳﻢ. ﮐ&#= 65258; ﻫﺴﺘﻰ ﻭ ﻣﻮﺟﻮ&= #65193;ﻳّﺖ ﻣﺎ ﻭﻣﻮﺟﻮﺩﺍ&#= 65173; ﺩﻳﮕﺮ،ﭘﻴﺪﺍA= 267;ﺶ ﻳﻚ ﺑﺎﺭﻩ ﻭ ﺍﺗ= ﻔﺎﻗﻰ ﻧﺒﻮﺩﻩ، ﮐﻪ ﻓ&#= 65198;ﺍﻭﺍﻥ ﮔﺬﺷته ها ﺩﺍʋ= 97;ﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻴﭙﻨﻮﺗﻴﺰﻡ ﺑﺨﻮﺑﻰ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺑﻴﺎﺩ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎﻯ ﺩﻭﺭ ﺍ ﻣﻰ= ﺍﻧﺪﺍﺯﺩ. ﻭ ﺍﮔﺮ ﺗﻮﻟﺪﺍ&= #65173; ﮔﺬﺷﺘﻪ ﺑﻮﺩﻩ &= #64344;س ﺗﻮﻟﺪﺍﺕ ﺑﻌﺪ&#= 65263;،ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﻭﭼﻮﻥ ﻣ= ﻨﻄﻘﻰ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺎ= 5197;ﻫﺎ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ،ﻭ ﻫﻤﻴﻦ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻭﮐﺮﺍﻣﺎﺕ ﺭﺍ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺍ= ﺯ ﺍﻳﻦ ﻋﻤﺮ ﺳﻮﺩ&= #65263; ﺷﻬﻮﺩﻯ،ﻭﻟﻰ = 4400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺸﺮ&#= 65263; ﺧﻮﺩﺭﺍ ﺍﺗﻠﺎ&#= 65233; ﺳﺮﺍﺳﺮﻯ ﻧﻤﻮ&#= 65193;ﻩ ﺍﺳﺖ. ﭘس ﺑﺎﻳﺪ = ﻧﻮﻋﻰ ﻗﻬﻘﺮﺍﺋﻰ،ﭼA= 262;ﻥ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻥ ﺑﺎﺯ ﮔﺮﺩﺩ،ﻭ &#= 65175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﮑﻨﺪ. = ﻭﺯﻣﺎﻥ ﺩﺭﺍﺯ ﻭﻋﺬﺍب &#= 65200;ﻧﺪﮔﻴﻬﺎﻯ ﺣﻴﻮﺍﻥ ﺭﺍ ﺗﺤ&= #65252;ّﻞ ﻧﻤﺎﻳﺪ، ﮔﺮﭼ= 5258; ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻧﻴﺰﻣﻰ ﺑﻴﻨﻴ&#= 65250;،ﭼﻘﺪﺭ ﻣﺸﮑﻠﺎﺕ ﻭﺩﺭ&#= 65193; ﮔﺮﻓﺘﺎﺭﻯ ﺩﺍ&#= 65197;ﺩ. ﭘس ﭼﺎﺭﻩ ﻫﻤﺎ&#= 65253; ﺗﺮﻙ بی اﻋﺘﻨA= 166;ﺋﻰ ﺑﺂﻳﻨﺪﻩ ﺧﻮﺩ&#= 1548;ﻭ ﺗﺮس ﺍﺯ ﮔﺬﺷت= 607; هاﻯ ﺟﻬﻨّﻤﻰ A= 175;ﻮﻟﺪﺍﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻧ&= #65176;ﺨﺎﺏ ﺭﺍﻩ ﺗﮑﺎﻣﻞﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﮐﻪ ﺭﺑ= 5220;ﻰ ﺑﺘﮑﺎﻣﻞ ﺟﺴﻢ &= #65261; ﺫﻫﻦ ﻫﻢ ﻧﺪﺍﺭ&= #65193;. ﺑﻠﮑ ﺑﺎ ﺗﺮﻙ ﺍ= ﻣﮑﺎﻧﺎﺕ ﻣﺎﺩﻯ ﻭ ﺫﻫﻨﻰ&= #1548;ﺍﻣﮑﺎﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ &= #65259;ﺴﺖ. ﻳﻌﻨﻰ ﺗﺮﻙ ﺻﻔ&= #65166;ﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ،ﻭﮐﺴﺐ ﺻﻔﺎﺕ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﭼﻪ ﺭﺳﺪ ﺑﮑﺴﺐ = ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﮐ&= #65204;ﺐ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ. ﻭ ﺗﺎ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﻮﻥ ﺭﺍﻫʌ= 64; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ،ﻏﻴ= 5198; ﺍﺯﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﭘﻴﺪﺍ ﻧﺸﺪﻩ ،&#= 64400;ﻪ ﺗﻤﺎﻡ ﮐﺎﻣﻠﺎ&#= 65253; ﺯﻣﺎﻧﻬﺎ ﻭﻣﺘ&#= 65236;ﮑّﺮﺍﻥ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑ= ﻮﺩه اﻧﺪ. ﻭ ﻳﺎ ﺁﻧﺮ= ﺍ ﺳﺘﺎﻳﺶ ﻧﻤﻮﺩ&#= 1607; اﻧﺪ. ﻭﺩﺭ ﺗﺠﺮ&= #65169;ﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﺗﻤﺎﻡ ﭘﻴﺸﻨﻬﺎﺩﺍﺕ &#= 65165;ﺻﻠﺎﺡ ﺭﻭﺡ ﺩﺭ ﺍﺩﻳﺎ&= #65253; ﺭﺳﻤﻰ ﻭﻣﺬﺍﻫ&#= 65168; ﻗﺸﺮﻯ ﺩﺭ ﻃﻮﻝ = ﺗﺎﺭﻳﺦ،ﻣﻨﺠA= 198; ﺑﻨﺠﺎﺕ ﺭﻭﺡ ﻳ&= #65166; ﺣﺪّ ﺃﻗﻞ ﺗﮑﺎ&#= 65251;ﻞ ﺁن ﻨﻴﺴﺖ. ﺑﺨﺼ&= #65262;ص اﻳﻨﮑﻪ ﺗﻤﺎﻡ &#= 65155;ﻧﺒﻴﺎ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ،ﺭﻩ ﺭﻓﺘﻪ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ،ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻗﺸﺮﻯ ﺭﺍ ﺑﺮﺍ&= #65263; ﻫﻤﮕﺎﻥ ﮐﺮﺩه اﻧﺪ ﻭ ﺁﻧﻬﺎ ﺭ&= #65165; ﭼﻮﻥ ﻣﺤﻤﺪ،ﺍ= 5169;ﻠﻴس ﺩﺭ ﻟﺒﺎس ﺭﻳﺎ&#= 64400;ﺎﺭﻯ،ﻭ ﺗﻠﺒﻴس ﻓﺮﻳﺐ &#= 64400;ﺎﺭﻯ ﮔﻔته اﺳﺖ. ﻭﺗ= 5184;ﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭﺧﻮﺍﺳﺖ ﭘﻴ&#= 65198;ﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘﻪ ﻣﻨﺎ&= #65203;ﺐ ﺷﺨﺺ،ﻭﺯﻧﺪﻩ = 5261;ﻗﺎﺑﻞ ﺩﺳﺖ ﺭﺳﻰ ﻫﻤﺎ&= #65253; ﺩﺭﺧﻮﺍﺳت ﺁن = 575;ﺯﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﮐﻪ ﺍﮔﺮ ﺧ= ;ﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65235;ﻰ ﻧﻤﻮﺩ، ﺑﺎﻳﺪ &#= 65251;ﺘﻌﻬّﺪ ﺩﺭ ﺑﺎﺷﺪ، ﺗﺎ &= #65255;ﺠﺎﺕ ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﻃﻰ ﻃﺮﻳﻖ ﮐﻨﺪ.= ﮐﻪ ﺍﮔﺮ ﻋﺎﺷﻖ ﻭﻋ&= #65166;ﻗﻞ ﻭﻋﺎﻣﻞ ﺑﺎﺷﺪ&#= 1548;ﻫﺮﺷبی ﺮﺍ ﺭﻩ ﺻﺪ ﺳﺎﻟ= ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65261;ﺩ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﭼﻮﻥ ﺑﺮﻕ ﻣﻴﮕﺬﺭﺩ &= #65261; ﺍﮔﺮ ﮐﻨﺪﺗﺮ ﺑ&= #65166;ﺷﺪ، ﭼﻮﻥ ﭘﺮﻧﺪﮔﺎ&#= 65253; ﭘﺮﻭﺍﺯ ﺑﺮ ﭘﻞ = ﺻﺮﺍﻁ ﺩﺍﺭﻧﺪ. ﮐﻪ ﭘﺎ= ﻳﺸﺎﻥ ﻧﻴﺰ ﺑﮑﻒ ﺻﺮﺍ&= #65217; ﻭﻣﻮﺍﻧﻊ ﺁﻥ ﻧ&= #65252;ﻰ ﺧﻮﺭﺩ. ﮐﻪ ﺍﮐث&= #1585;ﺍ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺻ= ﺪﺍﻗﺖ ﻭثباﺕ ﻗﺪﻡ ﻭ = 5227;ﺸﻖ ﻭﻭﻓﺎﺩﺍﺭﻯ ﺑ&#= 64345;ﻴﺮ ﺍﻟﻬﻰ ﻭﻫﺪﻑ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﻭﻋﻤﻴﻘﺎ &#= 65255;ﺪﺍﺭﻧﺪ. ﮐﻪ ﮔﻮﺋﻰ ﺻﺮﺍ&= #65217; ﭼﻮﻥ ﻣﻮﺋﻰ ﺍﺳ&= #65174;،ﮐﻪ ﻧﻤﻴﺘﻮﺍﻥ ﺣﻔ&#= 65222; ﺗﻮﺍﺯﻥ ﮐﺮﺩ،= 5261; ﺑﻘﻌﺮ ﺟﻬﻨّﻢ &#= 65199;ﻳﺮ ﭘﺎﻯ ﺧﻮﺩ ﻣﻰ ﺍ= ﻓﺘﺪ. ﻳﻌﻨﻰ ﺑﺎﺯ ﺑﮑ&= #65166;ﺭﻣﺎ ﻫﺎﻯ ﻣﮑﺮﺭﺟﻬ&#= 65166;ﻧﻰ، ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ &= #65255;ﻮﻋﻰ ﺑﺸﺮﻯ ﺑﺪﺗﺮ. ﻭ= ﺑﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭﺣﺘﻰ ﻓﺴﺦ ﮔﻴﺎﻫﻰ،= 5261; ﻳﺎ ﺷﺎﻳﺪ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻭﺭﺳخ ﺴﺨت ﺠﻤ= 5166;ﺩﻯ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65261;ﺩ. ﮐﻪ ﺗﺎ ﭼﻪ ﺣﺪّ = ﮔﻨﺎﻩ ﻭ ﻓﺴﺎﺩ ﻭ ﺳﺮﮐ= ﺸﻰ ﻓﻄﺮﻯ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﻫﻤﺮﺍﻩ ﺧﻮﺩ ﺩ&= #65165;ﺭﺩ. ﮐﻪ ﺍﻣثاﻝ ﺍﻳ= 5254; ﻫﻴﺘﻠﺮﻫﺎ ﻭ ﺍ&= #65203;ﺘﺎﻟﻴﻦ ﻫﺎ ﻭﺧﻤﻴﻨﻰ ﻫ&= #65166; ﺩﺭﺟﻬﺎﻥ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺑﻮﺩﻩ،ﻭ ﻫﺴﺘ= 5256;ﺪ ﻭﺧﻮﺍﻫﻨﺪ ﺑﻮ&#= 65193;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﺎﻳﺪ ﻣﺸﮑﻞ ﺑﺎﺷﺪ،= 4400;ﻪ ﺑﻴﻦ ﻣﻔﻬﻮﻡ ﺧ&= #65268;ﺮ ﻣﻄﻠﻖ ﻭ ﻓﻀﻴﻠ&= #65174; ﺗﻔﺎﻭﺕ ﻗﺎﺋﻞ &= #65207;ﺪ. ﺯﻳﺮﺍ ﻫﺮﺩﻭﻯ &= #65153;ﻧﻬﺎ ﻳﮑﻰ ﻫﺴﺘﻨﺪ. ﻭ= ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;، ﻣﻴﺘﻮﺍﻥ ﺑﺨﻴ&#= 65198; ﻣﻄﻠﻖ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ،ﻭﺩﺭ = 5207;ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺎ ﻭﺣﻰ ﻭﺍﻟﻬ&= #65166;ﻣﺎن اﻭﻟﻴﺎﻯ ﺍﻟﻬ= 5264; ﺭﺳﻴﺪ. ﮐﻪ ﻣﺮﺑ= ﻮﻁ ﺑﺂﻳﻨﺪﻩ،ﺣﺪ= 17; ﺃﮐثر ﻫﻔﺖ ﻫﺰﺍﺭ ﺩﻳ&= #64405;ﺮ ﺍﺳﺖ. ﮐﻪ ﮐﻤﺎﻟ= ﺎﺕ ﺫﺍﺗﻰ ﺁﻥ ﺯﻣﺎ&= #65255;ﻬﺎ ﺭﺍ ﮐﺴب ﻴﺎﻓن= 607; اﻧﺪ. ﻧﻪ ﺍﻳﻨک&#= 1607; معلوﻡ ﺁﻳﻨﺪه= ; ﺮﺍ ﭘﻴﺶﮔﻮﺋﻰ ﮐﻨ&#= 65256;ﺪ. ﻓﻀﻴﻠﺖ ﺍﻧﺴﺎ&#= 65255;ﻰ ﮐﻪ ﻣﺨﺎﻟﻒ ﻗﻮ&= #65165;ﻧﻴﻦ ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺳ&= #65174;،ﺑﺎﺯ ﺗﻨﻬﺎ ﺩﺭ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺧﺪ= ﺍﻭﻧﺪ ﺍﻭﻟﻴﺎﻯ ﺧﻮﺩ&#= 65197;ﺍ ﻓﻀﻴﻠﺖ ﻭﺑﺮﺗ&#= 65198;ﻯ ﻣﻘﺎﻣﻰ ،ﻭﮐﺮ= 5165;ﻣﺎﺕ ﻭﻧﻴﺮﻭﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺩﺍﺩﻩ ﺍﺳﺖ. ﻭﻫ= ﺮﻳﻚ ﺍﺯ ﺍﻭﻟﻴﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﻭ ﻓﻀﺎﻳﻞ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ. ﮔﺮﭼﻪ ﺍ= ﻣﺎﻡ ﺯﻣﺎﻥ ﻣﻨﺘﺨﺐ &= #65165;ﻟﻬﻰ،ﺍﺯ ﺑﻴﻦ ﺧﻮﺑﺎﻥ ﻭ&= #64400;ﺎﻣﻠﺎن ﺰﻣﺎﻥ ﻓﻀﻴﻠﺖ &= #65261;ﺧﻴﺮ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭ&#= 65193;. ﺍﻣﺎ ﺧﻴﺮ ﻧﺴﺒ&= #65264; ﮐﻪ ﺑﺸﺮﻯ ﻭﻣﺎ&= #65193;ﻯ ﻭﻧﻔﻊ ﺁﺗﻰ ﻭ ﻳ= ﺎ ﺣﺪّ ﺍﻗﻞ ﺑﺮﺍ&#= 65263; ﺩﻭﺭﻩ ﺯﻧﺪﮔﻰ &= #65169;ﺸﺮﻯ ﮐﺴﻰ ﺑﺎﺷﺪ،ﺟ= 5200; ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5163;ﻰ ﺷﺪﻥ ﺑﻌﺪﻯ ﻧﻴ&= #65204;ﺖ ﺯﻳﺮﺍ ﻏﺮﻭﺭ ﻭ = ﺗﮑﺒّﺮ ﻭﻓﺴﺎﺩ ﺳﺘﻤﮑ&#= 65166;ﺭﻯ،ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁثاﺭ ﻗﻄﻌﻰ= ; ﻫﺮﺁﻧﭽﻪ ﻧﻴﮑﻮﻯ ﻣﺎﺩﻯ &= #65169;ﺎﺷﺪ ﻫﺴﺖ. ﭘس ﺧﻴﺮ ﺟ= ﺰﺋﻰ ﻭﻓﻀﻴﻠﺖ ﺟﺰﺋ&#= 65264;،ﭼﻮﻥ ﻋﻠﻢ ﺑﻴﺸﺘﺮ ﻳ&= #65166; ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﺑ&= #65268;ﺸﺘﺮ،ﻧﻤﻴﺘʌ= 62;ﺍﻧﺪ ﺑﺎﻋث ﺍﺧﻠﺎﻕ &#= 65261;ﺧﻴﺮﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭﻟﺬﺍ ﺳ= ﺎﻟﻚ نه ﻔﻘﻂ ﺩﻧﺒﺎ= 5245; ﺧﻴﺮ ﺟﺰﺋﻰ ﻭﻣ&= #65166;ﺩﻯ ﺑﺸﺮی ﻨﻴﺴﺖ ﮐ&#= 65258; ﺑﻤﺮﻭﺭ ﺣتی ا@= 404;ﺮﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺑﺪﻳﮕﺮ&= #65165;ﻥ ﻣﺴﺘﺤﻖ ﻭ ﻃﺎﻟ&= #65168; ﻭ ﺗﺸﻨﻪ ﺁﻥ ﻭﺍ= ﮔﺬﺍﺭ ﻣﻰ ﻧﻤﺎﻳﺪ. ﺍﻧ= ﺴﺎﻥ ﻓﻀﻴﻠﺖ ﺑﺮ ﺩﻳ&= #64405;ﺮﺍﻥ ﺩﺍﺭﺩ. ﮐﻪ ﺧﻴﺮ= ﺑﻴﺸﺘﺮ ﻳﻌﻨﻰ ﮐﻤﺎﻟﺎ&#= 65173; ﺭﻭﺣﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﺑﻴ&= #65208;ﺘﺮ ﺩﺍﺭﺩ. ﻓﻀﺎﻳﻞ = ﻣﺎﺩﻯ ﻫﺮﮔﺰ ﺍﻧﺴﺎﻧ&#= 65264; ﻧﻴﺴﺘﻨﺪ. ﺑﻠﮑ&= #65258; ﺍﻧﻔﺮﺍﺩﻯ ﻭﺗ&#= 64401;ﺒّﺮ ﺧﻮﻳﺶ ﺑﻮﺩﻥ ﺍ&= #65203;ﺖ. ﻭﻫﻤﻪ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 64401;ﻨﺪ،ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺑﺨﺼﻮﺹ ﺩﺭ ﻭﻟﺎﻳت ﻤﺤ&#= 65252;ﺪﻯ، ﻃﺒﻘﺎﺕ ﻓﻀﻴﻠ&#= 65174; ﻭﻣﺮﺍﺣﻞ ﻣﺘﻮ&#= 65165;ﻟﻰ،ﺧﻴﺮ ﺑﻴﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺮﺗﺮ ﻫﻔﺘﮕﺎﻧﻪ، ﻣ= 5268;ﺘﻮﺍﻥ ﺑﭽﺸﻢ ﺩﻝ ﻭ ﻋﻘ= ﻞ ﻭ ﺗﺠﺮﺑﻪ ﺷﺨﺼ&= #65264; ﺩﻳﺪ. ﻭ ﺑﺪﺍﻥ ﺑ= ;ﻴﺶ ﺍﺯ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ،ﺑﺎ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ &= #65169;ﭽﺸﻢ،ﻭﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑﺎ ﺣ= ﻖّ ﺍﻟﻴﻘﻴﻦ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺯﻧﺪﻩ ﮐﻪ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﻣﻌﺒﻮﺩﺍﺕ ﻭﮐ&#= 65252;ﺎﻝ ﻭﺻﻔﺎﺕ ﺁﻧﻬﺎ &= #65197;ﺍ ﻣﻴﻴﺎﺑﻨﺪ ﺑﺨ&#= 65212;ﻮﺹ ﺍﺯ ﺻﻔﺎﺕ ﺧﻴﺮ&= #1548;ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﺧﻮ&= #65165;ﺳﺘﻪ ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺍﺑﺘﺪﺍ ﺳﺎﻟﻚ ﺩﺭ ﺧﻮﺩ = ﺍﻳﺠﺎﺩ ﺁﻥ ﮐﻨﺪ. ﻭ ﺑﻌﺪ= ;ﺍ ﻓﻀﻴﻠﺖ ﺭﺍ ﺑﺮ&= #65165;ﻯ ﻋﻤﻮﻡ ﺑﮑﺎﺭ ﺑ&= #65170;ﺮﺩ. ﮐﻪ ﻫﺮﭼﻪ ﺍﻭﻟ&= #65268;ﺎ ﻓﻀﺎﻳﻞ ﻋﻘﻠﻰ &= #65261;ﺍﺧﻠﺎﻗﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65251;ﺮﺍتب اﻟﻬﻰ ﺑﺎﻟﺎﺗ= 5198; ﺍﻟﻬﺎﻡ ﺩﺍﺭﻧ&#= 65194; ،ﺑﺪﻳﮕﺮﺍﻥ ﻭ= 5193;ﺭﻫﺮ ﺯﻣﺎﻥ ﻭﺩﺭ ﻫﺮ = ﺳﻄﺢ ﻣﻨﻄﻘﻰ ﮐﻪ ﺷﺪ&= #65257; ﺗﻘﺴﻴﻢ ﻣﻴﮑﻨ&#= 65194;. ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﺧ= ﻴﺮﻭ ﻓﻀﺎﻳﻞ ﺍﺯﭼﻨ&#= 65166;ﻥ ﻣﺮﺑّﻰ ﻭﻣﻌﻠ= 5250; ﺍﻟﻬﻰ، ﭼﻴﺰﻯ &#= 64400;ﻢ ﻧﻤﻴﺸﻮﺩ،ﺑﻠ@= 401;ﻪ ﻓﺰﻭﻧﻰ ﻫﻢ ﻣﻴ&= #65268;ﺎﺑﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﺷ&= #64401;ﺮ ﻋﻤﻠﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺯ ﭘﻴﺮ&= #65261;ﺯﻳﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ،ﻭ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65255;ﺨﺴﺘﻴﻦ ﮐﺮﺍﻣﺎﺕ ﻭ ﻓﻀ&= #65166;ﻳﻞ ﺧﻮﺩ ﮐﻨﺪ،ﺑﻬ= 5198;ﻩ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧ&#= 65194;. ﮔﺮﭼﻪ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺁﻧﻬﺎ،= 5195;ﺧﻴﺮﻩ ﺁﺧﺮﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺸﻮﺩ. = ﺗﺎ ﺑﺎ ﻓﺼﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ،ﺭﺟﻌﺖ ﮐﻪ ﺑﺎﮐﺮﺍﻣﺎ&#= 1578; ﺒﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮی ﺒﺎﺷ= 5194;،که ﺮﺍﺣت ﺘﺮ ﻭﻣﻄ&#= 65252;ﺌﻦ ﺩﺭﺭﺍﻩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﺗﺎ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻧ&= #65262;ﺭﺭﺣﻤﺎﻥ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻧﻤﺎﻳ&#= 65194;. ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺩﺭ ﮐﺮﺍﻣﺎﺕ، &#= 65259;ﺮﮔﺰ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 65166; ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻧﻴﺴﺖ. ﮐﻪ ﺍﺯ ﻫ= ;ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ. ﺯﻳﺮﺍ ﺑﭽﺸﻢ ﻣ&= #65264; ﺑﻴﻨﻢ،ﮐﻪ ﮐﺮ= 5165;ﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺍﺑﺮﮐﺮᥴ= 5;ﻣﺎﺕ ﻧﻮﻉ ﻣﻴﻤﻮنی = 5262;ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺷﺮﺍ&#= 65267;ﻂ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﭘ= س ﻓﺎﺿﻞ ﮐﺴﻰ ﺍﺳ&= #65174;. ﮐﻪ ﺧﻴﺮ ﺗﻤﺎﻡ = ﻭﺟﻮﺩﺵ ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﺮ&= #65193;ﻩ ﺍﺳﺖ. ﻭﺧﻴﺮﺧﻮ&= #65165;ﻩ ﮐﺴﻰ ﺍﺳﺖ،ﮐﻪ &#= 65235;ﻀﺎﻳﻞ ﺧﻮﺩﺭﺍ ﺑﺎ ﺩﻳ&= #64405;ﺮﺍﻥ ﺗﻘﺴﻴﻢ ﺩﺍﻭﻃ&#= 65248;ﺒﺎﻧﻪ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻫ&= #65198;ﭼﻪ ﺯﻭﺩﺗﺮ ﻭ ﺑﻬﺘ&= #65198; ﻓﻀﺎﻳﻞ ﺧﻮﺩﺭ&#= 65165; ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩ &= #65261; ﻣﻴﺪﻫﺪ. ﻭ ﻣﻨّ&= #65176;ﻰ ﻫﻢ ﺑﺮ ﺩﺭﻳﺎﻓ&= #65174; ﮐﻨﻨﺪﻩ ﻓﻀﺎﻳ&#= 65246; ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﺪﺍﺭ= ;ﺩ. ﮐﻪ ﺣﺘﻰ ﺳﭙﺎﺳ&= #64405;ﺬﺍﺭ ﺷﻨﻮﻧﺪﻩ ﻭ ﺩﺭ&= #65267;ﺎﻓﺖ ﮐﻨﻨﺪﻩ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. که ﻨﻤﻮﻧﻪ ﺁﻧ= 5198;ﺍ ﺳﭙﺎس ﻣﻘﺎﻡ ﻣ&#= 65212;ﻄﻔﻮﻯ ﺩﺭ ﺑﺎﺭﺩﻭﻡ ﺩ&= #65197;ﺑﺎﺯﮔﺸت ﺒﺨﻠﻖ ﮐﺎﻣﻞ ﻣ&= #65188;ﻤﺪی ﺍﺳﺖ. ﭼﻨﺎﻥ ﺍﻳ= ﻦ ﻣﻌﺒﻮﺩ ﻗﺒﻠﻰ&#= 1548; ﺳﭙﺎﺳﮕﺬﺍﺭﻯ &#= 65261;ﺗﻮﺍﺿﻊ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻧ= 4405;ﻮ ﻭ ﻣﭙﺮﺵ. ﮐﻪ ﻣﻮ= ;ﻟﺎ ﻋﻠﻰّ ﺑﺮﺍﻯ ﭼ&#= 65256;ﻴﻦ ﺍﻓﺮﺍﺩﻯ، ﭼﻮ= 5253; ﻣﺴﻴﺢ ﺩﺭ ﺣﻀﻮ&= #65197;ﺩﻳﮕﺮﺍﻥ ﭘﺎ ﻣﻴﺸﺴت که = 5191;ﺴﺘﮕﻰ ﻭ ﺁﻟﻮﺩﮔﻰ ﺭﺍ&= #65257; ﺑﺮﻃﺮﻑ ﮔﺮﺩﺩ. = ﺗﺎﺁﻏﺎﺯ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﮐﻨﺪ. ﮐﻪ ﺣﺘﻰ ﭘ= ;ﺸﺖ ﺳﺮ ﺁﻧﻬﺎ ﺑﻨﻤ&= #65166;ﺯ ﻣﻰ ﺍﻳﺴﺘﺎﺩ. ﻭ= ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #64380;ﻨﺎﻥ ﮐﻨﻨﺪ. ﻭﺧﻮﺩ ﺑ= ﺰﺭﮒ ﭘﻨﺪﺍﺭﻯ ﻧﺪﺍ&#= 65255;ﺴﺘﻪ،ﻭ ﮐﺎﻣﻞ ﺗﺎﺯﻩ ﻭ&= #65165;ﺭﺩ ﺍﻟﻬﻰ ﺭﺍ ﮐﻮﭼ&= #65242; ﻧﺸﻤﺎﺭﻧﺪ. ﺍﺷ&= #65176;ﺮﺍﮐﻰ ﺑﻮﺩﻥ ﺳﻮﺳﻴﺎ&#= 65247;ﻴﺴﻢ ﺳﻴﺎﺳﻰ ﺩﺭﻭﻍ &= #65169;ﺰﺭﮒ ﺳﻮﺳﻴﺎﻟﻴﺴﺘ= 5260;ﺎﻯ ﺳﻴﺎﺳﻰ ﺍﺳﺖ. ﻫ= ﻤﻪ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﻣﻴﺨﻮﺍﻫﻨﺪ. که عدﺍﻟﺖ ﺍﺟʋ= 76;ﻤﺎﻋﻰ ﻭﻣﺴﺎﻭﺍت عاʋ= 93;ﻟﺎﻧﻪ ﺭﺍ ﻧﻤﻰ ﻧﻤﺎﻳ&= #65256;ﺪ. ﻭﻟﻰ ﮐﺎﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺳﻮﺳﻴﺎ&#= 65247;ﻴﺴﺘﻰ ﻭﺍﻗﻌﻰ ﺍﺳﺖ. ﻭ= ﺟﺎﻣﻌﻪ ﭘﺮﻭﺭﻯ ﻭ ﺍﻧﺘ&= #65208;ﺎﺭ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ= 548; ﻭ ﻣﺸﺎﺭﮐﺖﺩﺭ &= #65259;ﺮ ﺣﺎﻝ ﻭﺗﺮﺑﻴﺘ&#= 65264; ﺑﺎ ﻋﻠﻢ ﻭ ﻋﻘﻞ= ،ﻭﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺩﻳﮕ&#= 65198; ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65165;ﺭﻧﺪ. ﻭﻣﻌﻠﻢ ﭼﻨﻴﻦ &= #65165;ﺷﺘﺮﺍﮐﻰ ﺑﻮﺩﻥ ﻣﻴﺒﺎﺷ&#= 65194; ﻧﻪ ﺍﻳﻨﮑﻪ ﻣﺎ&= #65245; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻣ&= #65166;ﻝ ﺧﻮﺩ،ﻭ ﻣﺎﻝ ﺧ&#= 65262;ﺩ ﺭﺍﻣﺎﻝ ﺧﻮﺩ ﻣ&= #65268;ﺪﺍﻧﺪ ﺑﻠﮑﻪ ﻣﺎﻝ ﺧﻮ&= #65193;ﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 65194;ﻫﺪ. ﻭ ﭼﺸﻢ ﻃﻤﻌﻰ ﺑ= ﻤﺎﻝ ﻭﮐﺮﺍﻣﺎﺕ ﻭ ﺍ&= #65251;ﺘﻴﺎﺯﺍﺕ ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍ&#= 65197;ﺩ. ﺑﺎﺯ ﺑﺎﻳﺪ ﮔﻔ&= #65174;،ﮐﻪ ﻓﻀﻴﻠﺖ ﻭﺧﻴﺮ &= #65191;ﻮﺍﻫﻰ ﺍﻣﺮﻯ ﻧﺴﺒﻰ ﺍ&= #65203;ﺖ. ﻭﻧﻪ ﻣﻄﻠﻖ،ﮐ= 5258; ﺗﻨﻬﺎ ﺩﺭ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻄﻠﻖ،ﺍﻳﻦ ﺻ= 5236;ﺖ ﺑﻄﻮﺭ ﻣﻄﻠﻖ ﺁ&= #65253; ﻫﺴﺖ. ﺣﺘﻰ ﮐﺎﻣ= ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻫﻢ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻔﺎﻭﺗﻬﺎ ʋ= 93;ﺍﺭﻧﺪ. ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻧﻴﺰ ﺑﺎﻫﻢ ﺗﻔ&= #65166;ﻭﺗﻬﺎ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;،ﺗﺎ ﺗﮑﺎﻣﻞ ﻣﻌﻨﻰ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﻣ= ;ﺮﺩﻡ ﺟﺎﻫﻞ ﻭ ﻋﺎﻣﻰ = ﺭﺍﻧﺒﺎﻳﺪ ﺩﺭ ﺧﻴﺮ ﻭﮐﻤﺎ&= #65247;ﺎﺕ ﺗﺤﻘﻴﺮ ﮐﺮﺩ. ﮐ= ﻪ ﺁﻧﺎﻥ ﻣﺮﺍﺣﻠ&#= 65264; ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65268;ﺸﺘﺮ ﺑﺸﺮﻯ ندﺍﺷت = 7; اﻧﺪ. که ﺘﮑﺎﻣ= 5246; ﻃﺒﻴﻌﻰ ﻭ ﺷﺎﻳ&= #65194; ﻫﻢ ﺳﻠﻮﻙ ﺑﺎﺍ&= #65193;ﻳﺎﻥ ﺳﻠﻮﮐﻰ ﭘﻴﺸﻴ&#= 65254; ﺭﺍ ﺩﺍﺷﺘﻬﺎﻧ&#= 65194;،ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﻌﻠﻠ&#= 1740; ﺒﺤق ﻴﺎ ﻧﺎﺣﻖ&#= 1548;ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺳﻠﻮﮐﻰ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ. ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ = ﻧﺴﺒﺘﺎ ﺑﺎ ﻓﻀﻴﻠﺖ ﻧﻮ&= #65227;ﻰ،ﻭ ﻳﺎ ﺧﻴﺮ ﻭ ﻣﻘﺎ= ﻡ ﺗﮑﺎﻣﻞ ﻧﺴﺒﻰ &= #65169;ﺪﺍﻧﻴﻢ،ﻭﺧʌ= 62;ﺩﺭﺍ ﻧﻴﺰ ﺩﺭ ﺣﺪّ ﺃ&= #64400;ثر ﮐﻤﺎل ﻨﺪﺍﻧﻴ= 5250;. ﺑﺎﺯ ﺑﻘﻮﻝ ﻣﻮ&= #65203;ﻰ ﺩﺭ ﻗﺮﺁﻥ،ﮐﻪ &#= 65191;ﺪﺍﻳﺎ ﻫﻤﭽﻨﺎﻥ ﺑﺪﺍ&#= 65193;ﻩ ﻫﺎﻯ ﺗﻮ ﻓﻘﻴﺮ = ﻭﻧﻴﺎﺯﻣﻨﺪ ﻫﺴﺘﻢ. ﻃﺒﻌﺎ ﺳ= ﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻧﻴﺰ ﻳ&= #64401;ﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ ﺑﺮﺣ&#= 65204;ﺐ ﺍﺳﺘﻌﺪﺍﺩ ﻫﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﻗﺒﻠ&#= 65264;،ﻭ ﺩﺭﺟﻪ ﻫﻤّﺖ ﻭ &= #65227;ﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺻﺒ= ﺮ ﮐﻨﻮﻧﻰ ﺧﻮﺩ،= 5169;ﺎ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ &#= 65251;ﻨﺎﺳﺐ ﺷﺎﻳﺴﺘﮕﻰ ﻣﻮ&#= 65165;ﺟﻪ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻫﻤ= ﻴﺸﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺣ&#= 65194;ّ ﺍﻗﻠّﻰ،ﭼﻮﻥ A= 193;ﻩ ﺩﺭ ﺻﺪ ﻫﺮﻣﻮﻓ&= #65240;ﻴﺖ ﻭ ﻓﻀﻴﻠﺖ ﻭ ﺧﻴ= ﺮ ﻭ ﺗﮑﺎﻣﻞ ﺑﻴﺸ&= #65176;ﺮ ﺭﺍ ﺑﺴﺎﻟﻚ ﻣﻴ&= #65194;ﻫﺪ. ﮔﺮﭼﻪ ﺑﻨﻬﺎﻳ&#= 65174; ﺷﻬﻮﺩﻫﺎ ﻭ ﻧﺠ&= #65166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺳﻨﺪ. ﺍﮔﺮ ﺗﺎ ﺁﺧﺮ ﻋ= ﻤﺮﺍﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﺭ&= #65165; ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳ&#= 65256;ﺪ. ﻭ ﺗﺮﻙ ﺻﻠﺎﺕ ﻭ= ﺻﻠﻮﺍﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﭼﻪ = ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻳﺎ ﻫﺮ = ﺷﻬﻮﺩ ﺑﻌﺪﻯ ﻧﻨﻤﺎﻳ&#= 65194;. ﺍﻣﺎ ﻓﻀﺎﻳﻞ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻭ ﻋﻠﻤﻰ ﻭﺍﺿﺢ = ﺍﺳﺖ ﮐﻪ ﺩﻭﺭﻩ ﺑﺎﺯ&= #65255;ﺸﺴﺘﮕﻰ ﻭﻧﺎﺗﻮﺍﻧﻰ ﺑ&#= 65194;ﻥ ﻭ ﺫﻫﻦ،ﺁﻧﺎﻥ &#= 65197;ﺍ ﺍﺯ ﻓﻀﺎﻳﻞ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﻋﻠﻤﻰ ﺩﻭﺭ ﻣ= ﻴﮑﻨﺪ. ﻭ ﺧﺎﻃﺮﺍﺕ ﮔﺬ&= #65207;ﺘﻪ،ﺑﺎﻋث ﺭﻧﺞ ﺁﻧﻬﺎ ﺍﺳ&= #65174;. ﻭﻧﻪ ﻣﺮﻭﺭ ﺳﺎ&= #65247;ﮑﺎﻥ ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﮔ&= #65196;ﺷﺘﻪ، ﮐﻪ ﻫﻤﻴﺸﻪ ﻣﻮ&= #65183;ب عدﻡ ﺭﺿﺎﻳت اʋ= 99;ﮔﺬﺷﺘﻪ ﺧﻮﺩﺷﺎﻥ ﻣﻴﺸ&#= 65262;ﺩ. ﺭﺍ ﻫﻤّت ﻮﺗﻠ= 5166;ش ﺒﻴﺸﺘﺮ ﺩﺭ ﺭﺍ&= #65257; ﺗﺰﮐیه ﻨﻔس ﮐ= 05; ﺪﺍﺷﺘﻬﺎﻧﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺳﻌﺎﺩﺕ ﺩﺭ ﮔﻨ&= #65166;ﻫﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎﻋث ثوﺍﺏ ﮔﺮﺩﺩ،ʋ= 99;ﻳﺮﺍ ﺳﺎﻟﻚ ﮔﻨﺎﻩ ﮐ&= #65198;ﺩﻩ ﻗﺒﻠﻰ ﺁﻧﻘﺪﺭ &= #64344;ﺸﻴﻤﺎﻧﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺟ= 5200; ﺍﺿﺎﻓﻪ ﻫﻤّﺖ &#= 65203;ﻠﻮﻙ،ﺭﺍﻩ ﺟﺒﺮﺍﻥ ﻧﻤﻴﻴ&#= 65166;ﺑﺪ،ﺁﻧﮕﺎه ﺒﻨﺠﺎت ﻤﻴﺮﺳ= 5194;. که ﺴﺎﻟﮑﺎﻥ ﺑ= 5264; ﮔﻨﺎﻩ ﻫﺴﺘﻨﺪ&#= 1548;ﺩﺭﻏﺮﻭﺭ ﺑﻴﮕﻨﺎه ﻴﺒﻮ= 5193;ﻩ ﻭﻫﺴﺘﻰ ﻭﺗﺼﻮ&#= 65197; ﺍﻟﻮﻫﻴّﺖ ﺧﻮ= 5267;ﺶ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮔﺮ= ﭼﻪ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺍ&= #65267;ﻦ ﺍﻟﻮﻫﻴّﺖ ﺷﻬ= 5262;ﺩﻯ ﻳﺎﻓﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﻭﻟﻰ ﻧﺠﺎﺕ ﻧﻬﺎﺋﻰ &= #65255;ﺪﺍﺭﻧﺪ. که اﻳﻦ ﺍﻫﻤﻴ= 17;ﺖ ﺣﻴﺎت اﺳﺖ. ﻳﻌ&#= 65256;ﻰ ﻫﻤﺎﻥ ﻫﻮﻡ ﻣﻬ&= #65250;،ﻭ ﻗﺼﺪ ﻭﻫﺪﻑ ﻣﻬ&= #65250; ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎ&#= 65253; ﺑﺎﻳﺪ ﺑﺎﺷﺪ. </span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻓﻀ= ﻴﻠﺖ ﻭﺧﻴﺮ ﭼﻮﻥ ﻭﺟ&= #65262;ﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﺴ&= #65250; ﻭﺫﻫﻦ ﻭ ﺭﻭﺍﻥ = ﻭ ﺭﻭﺡ،ﻭﺣﺪﺕ ﻭ= 5183;ﻮﺩ ﺭﺍﺩﺍﺭﺩ ﻭﮔﻮ&#= 65163;ﻰ ﻓﻀﻴﻠﺖ ﻳﮑﻰ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﻣﺮﺍﺗﺐ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺁﻥ ﺑﺎﻋث ﻣﻴﺸ&#= 65262;ﺩ،ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﺟﻤﻊ = ﻓﻀﺎﻳﻞ ﺍﻧﺴﺎﻥ ﺷﻮﺩ. ﺗ= ﻨﻮﻋﻬﺎﻯ ﺍﻓﻘﻰ،که ﻔﻀʌ= 68;ﻠتی اﺩﺑﻰ ﺍﺳﺖ،ﻳA= 166;ﻋﻠﻤﻰ ﻳﺎﻋﻤﻠﻰ ﻭﻏﻴ&#= 65198;ﻩ. ﻭ ﻳﺎ ﻓﻀﺎﺋﻞ ﻋ= ﻤﻮﺩﻯ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﺩﺭ ﮐﺪﺍﻡ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﻬﻮﺩ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65193;ﺭ ﮐﺪﺍﻡ ﻭﻟﺎﻳﺖ &= #65169;ﺮﺗﺮﻯ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ&#= 1548; ﭼﻮﻥ ﻭﻟﺎﻳﺖ ﻣ&= #65188;ﻤﺪﻯ ﺭﺍ ﺩﺍﺩ،ﮐﻪ ﺑ&#= 65256;ﻮﺭ ﻗﺎﺋﻢ ﻭﻋﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﺩﻳﮕﺮ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﻧﺪﺍﺷ&#= 65176;ﻪ،ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﻣ&= #65188;ﻤﺪ ﺗﺎﺭﻳﺨﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﻭ ﻫﺮﮐﺪﺍﻡ ﻣﻨ&= #65166;ﺳﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺷﺮﺍﻳﻂ ﺍﻓﺮﺍ&#= 65193; ﺍﻃﺮﺍﻑ ﺧﻮﺩ،= 5169;ﺨﺼﻮﺹ ﭼﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ= ; ﺑﺎﻭﻯ. ﮐﻪ ﻫﺮ ﻳﻚ ﺷﺮﺍ= ﻳﻂ ﺧﺎﺹ ﺭﻭﺍﻥ، ﻭ &= #65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻭﻋﻘﻠ&#= 65264; ﻭﺫﻫﻨﻰ ﺧﻮﺩ ﺭ&= #65165; ﺩﺍﺭﺩ . ﻓﻀﺎﻳﻞ= ﭼﻮﻥ ﺻﻠﺎﺕ ﻭﻣﻘﺎﻣ&#= 65166;ﺕ ﺭﻭﺣﻰ،ﺗﺪﺍﺧA= 248;ﻰ ﺩﺭﻫﻢ ﻭﺣﺪﺕ ﺩ&= #65165;ﺭﻧﺪ،ﮔﻮﺋﻰ ﺳﻄﺢ ﺑﺮﺗﺮ. که هر ﻓﻀﻴﻠﺘﻰ ﺷ= 5166;ﻣﻞ ﺗﻤﺎﻡ ﻓﻀﺎﻳﻞ &= #65261; ﺻﻔﺎﺕ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ ﻭ ﺍﺣﻮﺍﻟﻰ ﻗﺒ&= #65248;ﻰ ﻧﻴﺰ ﻫﺴﺖ. ﻭﻟﺬ= ﺍ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548; ﺿﻤﻨﺎ ﮐﺎﻣﻞ ﻣ&= #65204;ﻴﺤﻰ ﻭ ﮐﺎﻣﻞ ﺯﺭﺩﺷ&= #65176;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺎ= ﻟﻌﮑس ﻧﻪ ﻧﺮﺩﺑﺎﻥ ﺻ&= #65236;ﺎﺕ ﻭﻓﻀﺎﻳﻞ،ﻭ ﻧ= 5198;ﺩﺑﺎﻥ ﺩﺭﺟﺎﺕ ﺧﻴﺮ ﻭ = ﺗﮑﺎﻣﻞ،ﺩﺭ ﻓﺼﻮﻝ ﻭﺍﻧﻮﺍ&#= 65225; ﻣﺎﻧﻨﺪ ﻧﺮﺩﺑ&#= 65166;ﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﺳﺖ. ﮐﻪ ﺭﻭﺣﻰ= ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺑﺎﻟ&#= 65166; ﻣﻴﺮﻭﺩ. ﻭ ﺗﺎ ﺍ= ;ﺯ ﭘﻠّﻪ ﻗﺒﻠﻰ ﻧ&#= 64405;ﺬﺭﺩ، ﻧمی ﺘﻮﺍﻧﺪ ﺑ= 4345;ﻠّﻪ ﺑﻌﺪﻯ ﺑﺮﺳﺪ. ﻭ= ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺟﻬﻨ&#= 1617;ﻤﻰ ﻳﺎ ﻧﺎﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﮐﻨﺪ،ﺣﺘﻤﺎ ﺳ= 5240;ﻮﻁ ﺩﺭﺩﻧﺎﻙ،ﺍﺯ = 5175;ﻤﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻠّﻪ ﻫﺎﻯ ʌ= 39;ﺒﻠﻰ ﺭﺍ ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﺭﻭﺍﻗﻴّﻮﻥ ﻓ= 5216;ﺎﻳﻞ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺿ&= #65166;ﻓﻰ ﻭﺗﺒﻌﻰ ﮔﻔﺘﻨ&#= 65194;،ﻣﻌﻨﻰ ﺁﻥ ﻧﻴﺴﺖ،ﮐﻪ &#= 1602;بلا ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍ&= #65207;ﺘﻪ ﻭﺑﻌﺪﺍ ﺑﺮ ﺧﻮ&= #65193; ﺍﺿﺎﻓﻪ ﮐﺮﺩه اﻧﺪ. ﺑﻠﮑﻪ ﻗﺒ&= #65248;ﺎ ﻣﺮﺍﺗﺒﻰ ﺍﺯ ﺧ&= #65268;ﺮﺍﺕ ﻭ ﻓﻀﺎﻳﻞ ﻭ ﺍﺧ= ﻠﺎﻕ ﺭﺍ ﺩﺍﺷته اﻧA= 194;. ﮐﻪ ﺑﺎ ﺳﻠﻮﻙﺍ&= #65247;ﻬﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ،= 5193;ﺭﻳﺎﻓﺖ ﺟﺪﻳﺪ ﺍﺯ ﻓﻀﺎ&= #65267;ﻞ ﻭﺧﻴﺮﺍﺕ ﻭﮐﻤ&#= 65166;ﻟﺎﺕ ﺍﺧﻠﺎﻗﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻤﻮﺩه اﻧﺪ. ﭼﻮﻥ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔﺶ ﻋﻤﻴﻖ ﺗﺮ = ﮐﺮﺩﻩ،ﺟﺎ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻭ ﺩﻝ ﻭﻓ= ﮑﺮ ﺧﻮﺩ ﻗﺒﻠﺎ ﺑﺎ&= #65199; ﮐﺮﺩه اﻧﺪ. ﻫﻤ&#= 65268;ﺸﻪ ﺍﻧﺘﺨﺎﺏ ﺳﺎﻟ&#= 65242; ﻭ ﭘﻴﺮ ﻭﺧﺪﺍﻭ&= #65255;ﺪ،ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﺳﺎﻟ&#= 64401;ﺎﻥ،ﺍﮔﺮ ﺑﻠﺎ ﻭﻓﺘﻨﻪ ﺭ&= #65165;، ﺩﺭ ﺑﺎﺭﻩ ﺻﻔت &= #65216;ﻌﻴف ﺘﺮﻭ ﺣﻘﻴﺮ ﺑﺎ&= #65207;ﺪ، ﻧﺎﭼﺎﺭ ﺻﺒﺮ ﻭ&= #65175;ﺤﻤّﻞ ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍ&#= 65263; ﺳﺎﻟک اﺯﻣﺎﺳA= 174;. ﻳﺎﺍﮔﺮ ﺍﻧﺘﺨ&#= 65166;ﺏ ﺻﻔﺖ ﻧﻴﮑﻮﻯ ﺑ&= #65166;ﻟﺎﺗﺮﻯ،ﮐﻪ ﺟﺎﻣﻊ ﺗﺮ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺯﺭﻳﻦ ﺳﺮﻧﻮﺷ&#= 65174; ﮐﻨﺪ، ﺍﻟﺒﺘﻪ &#= 65199;ﺣﻤﺖ ﺭﺳﻴﺪﻥ ﺑﺂﻧﻬ&#= 65166; ﺩﺭ ﺗﺰﮐﻴﻪ ﺑﺴ&= #65268;ﺎﺭﻋﻤﻴﻖ ﺗﺮ ﻟﺎﺯﻡ ﺍﺳﺖ.= ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟﻚ ﺻﺒ&= #65262;ﺭ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ&#= 1548;ﺑﺎ ﮐﺴﺐ ﺻﻔﺖ ﻧﻴﮑ&= #65262;ﻯ ﺑﺎﻟﺎ، ئﺗﻤﺎA= 249; ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ &= #65251;ﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺭﺍ ﻧﻴ&= #65200; ﺩﺍﺭﺩ. ﻭ ﺑﻘﻮﻝ= ﻣﻠّﺎﻯ ﺭﻭﻣﻰ،ﭼﻮ ﺻﺪ &#= 65153;ﻣﺪ نوﺩ ﺩﺭ ﭘﻴﺶ ﻣ&#= 65166; ﺍﺳﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ﻳﺎ ʋ= 65;ﮔﺮ ﺩﻓﻊ ﺻﻔﺖ ﺯﺷﺖ = ﺭﻳﺸﻪ ﺩﺍﺭﺗﺮﻯ ﺭﺍ ﺩ&= #65197; ﺧﻮﺩ ﺑﺮﮔﺰﻳﺪ&#= 1548; ﮐﻪ ﺗﺮﻙ ﺁﻥ ﻧﻤ= ﺎﻳﺪ،ﮐﺎﺭﺵ ﺳﺨﺖ ﺗﺮ ﺍﺳﺖ. ﻭ= ;ﻟﻰ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺻ&= #65236;ﺎﺕ ﺑﺪ ﻭﺍﺑﺴﺘﻪ ﺭ&= #65165; ﻧﻴﺰ ﺍﺯ ﺑﻴﻦ ﺑ= ﺮﺩه تﺳﺖ. ﮔﻮﺋﻰ ﺍﺯ = ﻧﺮﺩﺑﺎﻥ ﭼﻨﺪ ﭘلّخ ﺮﺍ = 5267;ﮑﻰ ﻣﻴﮑﻨﺪ. ﻭ ﻳﺎ ﺑ= ;ﺎﺻﻄﻠﺎﺡ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻩ= ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺮﻭﺩ &= #65255;ﻪ ﭼﻮﻥ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﮐﻪ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺑﻘ= ﺪﺭ ﻳﻚ ﺷﺐ،ﻭﻳﺎ ﮐ&#= 65252;ﻰ ﺑﻴﺸﺘﺮﻃﻰ ﻃﺮ&#= 65267;ﻖ ﻣﻴﮑﻨﻨﺪ. ﭘس ﮔ&= #65198; ﺳﺎﻟﻚ ﺟﺪّﻯ ﺯ&#= 65261;ﺩﺗﺮ ﻭﺑﺎﻟﺎﺗﺮ ﺩﺭ&#= 65197;ﺍﻫﺮﻭﻯ،ﮐﻮ᥽= 9;ﺴﺘﺎﻥ ﺑﺪﻭن ﺠﺎﺩﻩ ﻭ &= #65197;ﺍﻩ ﺻﺎف ﺒﺘﻮﺍﻧﺪ &#= 65169;ﺮﺳﺪ،ﻭﺑﻌﺪᥴ= 5; ﻧمی ﺨﻮﺍﻫﺪ ،A= 193;ﻳﮕﺮﺍﻥ ﺗﺠﺮﺑﻴّﺎﺕ ﺗ= 5248;ﺦ ﻭ ﺣﺮﮐﺎﺕ ﺑﺎﻃ&= #65246; ﺍﻭﺭﺍ ﺗﮑﺮﺍﺭ &= #64400;ﻨﻨﺪ. ﻭﻟﺬﺍ ﻋﻠﺎﻣﺖ &= #64404;ﺬﺍﺭﻯ ﺭﺍﻩ،ﻭ ﺩﺳﺘﻮ= 5197;ﺍﺕ ﻭﻣﺼﺎﻟﺢ ﻭ ﭘﻴ&= #65208;ﻨﻬﺎﺩﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ ﺑﺴﺎ&= #65247;ﮑﺎﻥ ﺧﻮﺩ ﻣﻴﮑﻨﺪ ﺗ&= #65166; ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﺪ&= #65261;ﻥ ﺯﺣﻤﺖ ﺗﮑﺮﺍﺭ &= #65169;ﻬﻤﺎﻥ ﺳﻄﻮﺡ ﺑﺎﻟﺎﻯ &= #64344;ﻴﺮ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺍ= ﮔﺮ ﻣﻄﻴﻊ ﺩﺳﺘﻮﺭ&#= 65165;ﺕ ﻭﻧﺼﺎﻳﺢ ﻭ ﻫﺪ&= #65165;ﻳﺘﻬﺎﻯ ﭘﻴﺮ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﻨﺪ ﻓﻀﺎﻳﻞ ﺍﺿﺎﻓ&#= 65264; ﮐﻤّﻰ ﻧﻴﺴﺖ. ﺑ&= #65248;که ﺪﺭ ﻭﺟﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺍﺿﺎفه ای کیفی ﺍﺯ ﺧﺪﺍʌ= 61;ﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﺭﻭﺡ ﺍﻟﻬﻰ ﺟﺎ&= #65263; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5255;ﺸﺴﺘﻪ،ﻧﻪ ﺍﻳﻨﮑﻪ ﻫﺮ ﺩﻭ = ﺑﺎﻫﻢ ﺑﺎﺷﺪ. ﺩﺭ ﺭﻭﺍ= ﻥ ﺩﺭﻣﺎﻧﻰ،ﻭﻗA= 176;ﻰ ﺻﻔﺖﺑﻴﻤﺎﺭﻯ &#= 65191;ﺎﺹ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺩﺭ ﺑﻴﻤﺎﺭ ﻣﻌ&= #65166;ﻟﺠﻪ ﻭ ﺑﺮﻃﺮﻑ ﮐﻨﻨ&= #65194;،ﺑﻴﻤﺎﺭ که اﺯ ﻧﺮﺩﺑﺎA= 253; ﻋﻠﺎﺋﻢ ﻣﺮﺿﻰ &= #65169;ﺎﻟﺎ ﺭﻓﺘﻪ ﺑﻮﺩ،ﺩ= 5197; ﻣﻌﺎﻟﺠﻪ ﺑﺎﺯ &= #65259;ﻤﺎﻥ ﻧﺮﺩﺑﺎﻥ ﭘﺎﺋ&#= 65268;ﻦ ﻣﻴﺂﻳﺪ. ﻳﻌﻨﻰ = ﻋﻠﺎﺋﻢ ﻣﺮﺿﻰ ﺟﺪﻳﺪ ﻣ&= #65268;ﺮﻭﻧﺪ ﻭ ﻋﻠﺎﺋﻢ ﻣﺮﺿ&= #65264; ﻗﺪﻳﻢ ﺩﻭﺑﺎﺭ&#= 65257; ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;. ﮔﺮﭼﻪ ﺩﺭﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻧﻰ،ﮐﻪ = 5203;ﻘﻮﻁ ﺭﻭﺍﻥ ﺩﺭﺟﺎﺕ &= #65251;ﺘﻌﺪﺩ ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭﺍ= ﮔﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﺰﺷﻚ ﻣﻌﺎʌ= 47;ﺠﻰ ﺑﺎﺷﺪ، ﻭﺑﻴﻤ= 5166;ﺭ ﺗﺴﻠﻴﻢ ﭘﺰﺷﮑ&#= 65264; ﺑﺎﺷﺪ،ﻭﺍﻭﺭA= 165; ﺩﻳﻮﺍنه ﻨﺨﻮA= 165;ﻧﺪ،ﺁﻧﮕﺎه ﺒﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264; ﺩﻭ ﭘﻠّﻪ ﺩﺭﻋ&#= 65252;ﻖ ﺑﻴﻤﺎﺭﻯ ﺍﻭ ﺷ&= #65236;ﺎ ﻣﻴﻴﺎﺑﺪ. ﻭﻧﺰ&= #65193;ﮐﺘﺮﻭﻣﻄﻴﻊ ﻧﻮﺭﻣﺎﻝ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﮔﻮﺋﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ، ﺍﺯ ﭼﺎﻩ ﺑﻴﺮﻭ&= #65253; ﺑﻴﺎﻳﺪ،ﮐﻪ ﺑ= 5204;ﻄﺢ ﺯﻣﻴﻦ ﺑﺮﺳﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻟﺎﻳﺖ ﺍﺯ ﺳﻄ&= #65186; ﻧﻮﺭﻣﺎﻝ ﻭﺯﻣ&#= 65268;ﻦ، ﻣﻴﺨﻮﺍﻫﺪ ﺑﺴ&#= 65220;ﺢ ﺍﻳﺪﺁﻝ ﻭﻗﻠّ= 5258; ﮐﻮﻩ ﺑﺎﻟﺎ ﺑﺮ&= #65261;ﻧﺪ. ﭘس ﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻘﻮّﻩ ﺳﺎﻟﻚ ﻣﺤﺪﻭﺩ &= #65169;ﻴﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺍﮔﺮ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﺩﺍﺩ،ﺩﻭﺑﺎﺭA= 257; ﺑﺮﺍﻯ ﻫﺮ ﺷﻬﻮ&= #65193;ﻯ ﻣﺠﺪﺩ که ﺠﺒﺮ= 5165;ﻥ ﮐﺎﺭﺷﺎﻥ ﻟﺎﺯ&#= 65249; ﺍﺳﺖ. ﮐﻪ ﺑﻴﻤﺎ= ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺣﺪّ ﺍ&#= 64400;ثر ﺩﻭ ﭘﻠّﻪ ﺑﺒﺎ&#= 65247;ﺎ ﻣﻴﺮﻭﻧﺪ،ﮐﻪ = 5255;ﺴﺒﺘﺎ ﺷﻔﺎﻯ ﺍﺯ ﻋﻠﺎ&= #65163;ﻢ ﻣﺮﺿﻰ ﺷﺪﻳﺪ ﻗ&= #65170;ﻠﻰ ﺍﺳﺖ. ﻭﻟﻰ ﺷﻔﺎ= ﻯ ﮐﺎﻣﻞ ﺭﻭﺍﻧﻰ &= #65255;ﺪﺍﺭﻧﺪ. ﻭﻟﺬﺍ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﺑﺨﺼﻮﺹ ﻗﺸﺮﻳ&#= 1617;ﻮﻥ ﻣﺬﻫﺒﻰ،ﮐﻪ ﺑ= 5268;ﻤﺎﺭﺍﻥ ﻋﻘﺪﻫﺎی ﻓﺎﺳ= 5194; ﻋﻘﻴﺪﻫﺎ ﺒﻮﺩ&#= 65257;،ﻭ ﺑﺪﺗﺮ که اﺯ ﺳ= 5176;ﻤﮕﺮﺍﻥ ﻭﮔﻨﺎﻩ ﻭﻓﺴﺎ&#= 65193; ﻭﺣﻘﺎﺭت ﺪﺭﺍ= 5191;ﻠﺎﻕ ﻭﺧﻴﺮ ﻭ ﻓﻀﻴﻠ&= #65174; ﻣﺎﺷﻨﺪ، ﻫﺮﭼ= 5258; ﺩﻳﺮﺗﺮ ﺗﺼﻤﻴ&#= 65250; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #64405;ﻴﺮﻧﺪ،ﻣﺎﻧʌ= 56;ﺪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ،ﺑﻴﺸﺘﺮ ﺳﻘﻮﻁ ﮐﺮﺩﻩ،= 5261;ﻟﻰ ﺗﻨﻬﺎ ﺩﻭ ﭘﻠّ&#= 65258; ﺷﻔﺎ ﺩﺍﺭﻧﺪ. ﻭ= ﺍﻳﻦ ﻗﺸﺮﻳّﻮﻥ ﺩﺭ &#= 65259;ﻤﻴﻦ ﻣثاﻝ ﻣﺤﺒﻮس A= 207;ﺪﻩ ﺍﻧﺪ. ﺧﻮﺷﺒﺨﺖ = ﺟﻮﺍﻧﺎﻥ ﻣﺘﻮﺟّﻪ ﺍﻫﻤ= 5268;ّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 4400;ﻪ ﺑﺎ ﮔﻨﺎﻫﮑﺎﺭ&#= 65263; ﮐﻤﺘﺮ ﻗﺒﻠﻰ، &#= 65261;ﻧﻴﺮﻭﻯ ﺍﺭﺍﺩﻯ ﺑﻴﺸﺘ&#= 65198; ﺟﻮﺍﻧﻰ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﺑﺤﺪّ ﺃﮐثر ﺗA= 188;ﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65255;ﺪ. ﮐﻪ ﺷﻬﻮﺩﻫﺎﻯ &= #65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺭﺍ ﺗﺠ&= #65194;ﻳﺪ،ﻭﺑﺮﺍﻯ ﻳﻚ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194; ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ. = ﮔﺮﭼﻪ ﺳﺎﻟﻚ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺤ= ;ﻤﺪی ﺪﺍﺭﺍﻯ ﭘﻨﺞ ﺑ&= #65166;ﺭ مقاﻡ ﭘﻴﺎﻣﺒʋ= 98;ﻯ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ، ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65153;ﻥ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65166;ﻡ ﻣﺤﻤﺪﻯ ﭘﻨﺞ ﺗ&= #65254; ﺁﻝ ﻋﺒﺎ،ﻳﺎ ﻫ&#= 65252;ﺎﻥ ﭘﻨﺞ ﻭﻋﺪﻩ ﻧﻤ&= #65166;ﺯ ﻭﺍﺟﺐ،ﻭ ﻳﺎ ﻫ&#= 65252;ﺎﻥ ﺧُﻤس ﻣﻄﻠﻮﺏ = 5251;ﺤﻤﺪ ﺩﺭ ﺳﻠﻮﻙ،ﻭ ﻳ&#= 65166; ﻫﻤﺎﻥ ﺳﻬﻢ ﺍﻣ&= #65166;ﻡ ﭘﻴﺮ ﮐﺎﻣﻞ، ﮐ&#= 65258; ﺍﺯ ﺳﺎﻟﻚ ﺧﻮﺩ = ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﺩ. ﺁﻧﮕﺎﻩ = ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ، ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﺪ. ﺑﺨﻠﻖ = ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ ﻳﺎ ﺑ&= #65166;ﺯ ﻧﻤﻴﮕﺮﺩﺩ. ﻭ ﺁ= ﺧﺮﻳﻦ ﺩﺳﺘﻮﺭ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺩﺭ ﻣﻘﺎﻡ ﻣﺼﻄ&= #65236;ﻮﻯ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩ&= #65253; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭﺍﻟّﺎ ﺑﺎﺯ ﺗ&#= 65252;ﺎﻡ ﺑﻬﺮﻩ ﻫﺎﻯ ﭘﻴ&= #65208;ﻴﻦ،ﭼﻮﻥ ﺭﺷته ها ﺭﺍ ﭘA= 256;ﺒﻪ ﺷﺪﻩ،ﺑﺎ ﺑﺎﺩ &#= 65169;ﻬﻮﺍ ﭘﺮﺍﮐﻨﺪﻩ ﻭﻧ&#= 65268;ﺴﺖ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﺎ&= #65267;ﺪ ﭘس ﺍﺯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﺩﻭﺑﺎﺭﻩ،ﻭ ﺣ= 5176;ﻰ ﺻﺪ ﺑﺎﺭﻩ،ﻫﻤ= 5166;ﻥ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﻭ ﻫﻤﻴﻦ ﺷﻬﻮﺩ = ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ ﮐﺴﺐ = ﻧﻤﺎﻳﺪ،ﮐﻪ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﮐ= ﻪ ﺍﺭﻭﺍﺡ ﺗﻤﺎﻡ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺃﺗﻤﻰ ﻭ ﻭﻳﺮﻭ&= #65203;ﻰ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺍﻫ&= #65194; ﮐﺮﺩ. ﻭﻓﺮﻣﺎﻥ = ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺍﻟﻬﻰ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﭘﻴﻤﻮﺩ. ﻳﺎ ﻓﺮ= ﺿﺎ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺑﺮﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮ ﺑﺮﺳﺪ. ﺁﻧ= ﮕﺎه ﺒﺎﺯﮔﺸﺖ ﺑﺨﺪ&#= 65165;ﻯ ﺍﻟﻠﻪ ﺗﺤﻘﻖ ﻳ&= #65166;ﻓﺘﻪ ﺍﺳﺖ. ﺗﺎ ﺧﺪﺍﻭ= ﻧﺪ (ﻫﻮ) ﺁﻧﮕﺎﻩ ﺑﺮ= ;ﺍﻯ ﭼﻨﻴﻦ ﮐﺎﻣﻞ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﻳﺎﻓﺘ&#= 65258; ﺍﻟﻠﻪ،ﭼﻪ ﺩﺳ= 5176;ﻮﺭﻯ ﺑﺪﻫﺪ. ﻭﭼﮕﻮﻧ&= #65258; ﺩﺭﮐﺠﺎﻯ ﻫﺴﺘ&#= 65264; ﮐﻪ ﻫﺴﺘﻰ ﺍﻟﻠ&= #65258; ﻧﺒﺎﺷﺪ، ﺑﺮﺍ= 5263; ﺧﻮﺩ ﺧﺪﺍﺋﻰ ﻭ = ﺍﻟﻮﻫﻴّﺖ ﮐﻨﺪ،ﮐﻪ ﺍﻳﻨ= 5242; ﺍﻟﻠﻪ ﻣﻴﮑﻨﺪ. = ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻘﻮ&#= 65245; ﻗﺮﺁﻥ، ﻫﺮ ﺭﻭ&#= 65199;،ﺩﺭ ﺷﺄﻥ ﻭﮐﺎﺭﻯ ﺍ&= #65203;ﺖ ﻭ ﺍﻭ ﻣﻴﺪﺍﻧﺪ = ﺩﺭ ﮔﻮﻧﺎﮔﻮﻥ ﻫﺴ&#= 65176;ﻰ ﻫﺎﻯ ﻏﻴﺮ ﺍﺯ ﻫ= ﺴﺘﻰ ﺍﻟﻠﻪ،ﻭﻋﻮﺍA= 247;ﻢ ﻭﺍﺑﺴﺘﻪ ﺍﻟﻠ&#= 65258; ﭼﻘﺪﺭ ﻫﺴﺘﻰ ﻫ&= #65166;ﻯ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪ &= #64400;ﻪ ﺍﻟﻠﻪ ﻫﺎﻯ ﺩﻳ&= #64405;ﺮﻯ،ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﭘس ﺑﺤث ﺗﺒﺪﻳ= 5246; ﺻﻔﺎﺕ ﺑﻴﮑﺪﻳ&#= 64405;ﺮ ﻭ ﻓﻀﺎﻳﻞ ﺑﻤﺮ&= #65165;ﺗﺐ ﻓﻀﺎﻳﻞ ﺑﺎﻟﺎ&#= 65175;ﺮ،ﻭ ﺧﻴﺮﻫﺎ ﻭ ﺷﻬﻮ&= #65193;ﻫﺎ ﺑﻴﮑﺪﻳﮕﺮ،ﺗA= 256;ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻗﺎﺑﻞ ﺩﻳﺪ ﭼﺸ&= #65250; ﺗﻦ ﻭ ﭼﺸﻢ ﺩﻝ ﻭ= ;ﭼﺸﻢ ﺭﻭﺍﻥ ﻭ ﭼﺸﻢ ﺭ= ﻭﺡ ﻳﻚ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﻣﻴﺒﺎﺷﺪ ﻭ ﺗﻨ&= #65260;ﺎ ﺷﻨﻴﺪﻥ ﻭ ﺗﺼﻮ&= #65197; ﺧﺎﺹ ﺍﺯ ﻓﻀﺎﻳ&= #65246; ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﮔﺮﭼﻪ ﺣﻘﻴﻘﺖ &= #65193;ﺍﺭﺩ، ﻭﻟﻰ ﻭﺍﻗﻌﻴّ= 5174; ﮐﻪ ﻭَﻫﻢ ﻭ ﻋﺪ&= #65251;ﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻭ ﻟﺬﺍ ﺑﺎﻳﺬ ﺭﻓ&= #65174; ﻭ ﺩﻳﺪ،ﮐﻪ ﺷﻨ&#= 65268;ﺪﻥ ﮐﻰ ﺑﻮﺩ ﻣﺎﻧﻨ&= #65194; ﺩﻳﺪﻥ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﭘﺎﻳﺎﻥ ﺍﺿﺎﻓﻪ ﮐﻨﻢ،= 4400;ﻪ ﺭﻭﺍﻗﻴّﻮﻥ(ﻓ= 5254; ﻭ ﻫﻨﺮ) ﺩﻳﺎﻟﮑ= ﺘﻴﻚ ﻣﻨﻄﻘﻰ ﻭ ﺍﺳﺘ&= #65194;ﻟﺎﻝ ،ﻭﻧﻴﺰ ﺷﻨﺎﺧ= 5174; ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺭ = ﺩﻳﺎﻟﮑﺘﻴﻚ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261;ﻋﺮﻓﺎﻥ،ﺟﺰئ= ;ی اﺯ ﻓﻀﺎﻳﻞ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ. ﺍﻟﺒﺘﻪ ﺩﻳﺎﻟ&#= 64401;ﺘﻴﻚ ﻣﺎﺩﻯ ﻭ ﻋﻠﻤﻰ = ﺍﻳﻦ ﻋﻴﺐ ﻣﻬﻢ ﺭﺍ ﺩ= ﺍﺭﺩ. ﮐﻪ ﻣﺤﻘّﻖ ﻭﻣ&#= 65176;ﻔﮑّﺮ ﻫﻤﻴﺸﻪ ﺧﻴﻠﻰ &= #65183;ﺰﺋﻴّﺎﺕ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﺩ ﻭ ﺑﻨﻮﻋﻰ ﺧﺴﺘ&= #64401;ﻰ ﻓﮑﺮﻯ ﻭﺟﺪﻳّ= 5174; ﻣﻴﺮﻭﺩ. ﻭﺭﺿﺎ&= #65267;ﺖ ﻧﻴﺰ ﺑﺤﺪّ ﺃﻗ&#= 1604; ﻤﻴﺪﻫﺪ. ﻭﺑﻘﻮ&= #65245; ﺭﻳﺎﺿﻴﺪﺍﻧﺎ= 5253;،ﺍﻋﺪﺍﺩ ﮐﺴﺮﻯ ﺭﺍ ﻧﺰﺩ&= #65267;ﻚ ﺑﻌﺪﺩ ﺻﺤﻴﺢ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻬ&= #65166;ﻯ ﺍﺯ ﺧﻠﻂ ﻣﺒﺤث &= #65261; ﺣﻘﺎﻳﻖ ﻋﻠﻤﻰ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﺧﻮﺩ ﺩﻭﺭﻯ = ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﻋﻠ= 5252;ﻰ ﺍﺳﺖ،ﻭ ﻫﻢ ﺍﺯ &= #65187;ﻘﻴﻘﺖ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﮐﻪ ﻣﻌﺎﻳﺐ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﻳﺎﻓﺖ، ﻭﻳ= 5166; ﺗﻮﺟّﻪ ﻧﺎﺩﺭ= 5203;ﺖ ﺑﻮﺟﻮﺩ ﻣﻌﺎﻳ&#= 65168; ﮐﻨﻨﺪ ﻭ ﮔﻨﺎﻩ = ﺁﻧﺮﺍ ﺑﻌﻬﺪﻩ ﻃﺒﻴﻌ&#= 65174; ﻭ ﺧﺪﺍ ﻭﻏﻴﺮﻩ = ﺑﭙﻨﺪﺍﺭﻧﺪ. ﻭﺧﻮﺩﺭﺍ ﻣﻌﺎ&#= 65233; ﺍﺯ ﺣﺍﻝ ﻋﻴﺐ ﺧ= ﻮﻳﺶ ﮐﻨﺪ. ﻭ ﺳﻠﻮﻙ ﻋ= ;ﻘﻠﻰ ﻭ ﻓﻠﺴﻔﻰ ﺍﺯﺍ&= #65267;ﻦ ﻋﻴﺐ ﺩﻳﺎﻟﮑﺘ&#= 65268;ﻚ ﻣﺎﺩﻯ ﻫﻴﭻ ﮔﺎ&= #65257; ﺑﺪﻭﺭ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺩﺭ ﺩﻳﺎﻟﮑﺘﻴ&#= 65242; ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﻮ&= #65197;ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﺳﺎﻟﻚ ﻣ= ;ﺤﻘﻖ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5203;ﻮﮊﻩ ﺗﺤﻘﻖ ﺑﺮﺍﻯ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﻣﻌﺎﻳﺐ ﺧﻮ&= #65193;ﺭﺍ ﺑﺸﻨﺎﺳﺪ ﻭ ﺑﺘ&= #65262;ﺍﻧﺪ ﻓﻀﺎﻳﻞ ﺭﺍﺑﺸ&#= 65256;ﺎﺳﺪ، ﮐﻪ ﺩﻧﺒﺎﻝ ﺁﻥ = ﺑﺮﻭﺩ. ﻭ ﺗﺎ ﺷﺮﺍﺭﺕ ﻭ= ﺟﻮﺩ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺎﻭﺭ ﻧﮑﺮﺩ،ﻧﻤﻴﺘA= 262;ﺍن کسب ﺧﻴﺮﺍﺕ ﻭ = 5175;ﮑﺎﻣﻠﺎﺕ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭﺭﻭﺣﻰ ﻧﻤﻭﺩ. = ﺧﺪﺍﻭﻧﺪ ﺗﻤﺎﻡ ﻋﻮﺍﻣﻞ &= #65261; ﺷﺮﺍﻳﻂ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﻭ= ﺍﺣﺪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5251;ﻴﺘﻮﺍﻧﺪ ﻗﻀﺎﻭﺕ ﮐﻨﺪ ﻳ&= #65166; ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴ&#= 65198;ﺩ ﮐﻪ ﺩﺭ ﺃﺯﻝ ﮔﺮ= ﻓﺘﻪ ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺍﮐثرﺷﺎﻥ ﺗﺼA= 188;ﻴﺢ ﻟﺰﻭﻡ ﺭﺍ ﺩﺭ ﺳ= ﺮﻧﻮﺷﺖ ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﻣ&= #65268;ﮑﻨﺪ،ﻭﻣﻌﺎʌ= 67;ﺐ ﺍﻭﺭﺍ ﻣﺮﺗﻔﻊ&#= 1548;ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﭘ&= #65198; ﺧﻴﺮ ﻭ ﺑﺮﮐﺖ ﺟ= ﺎﻯ ﺁﻥ ﻣﻴﮕﺬﺍﺭﺩ. = ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺍ ﺑﺴﺎﻟﻚ ﻣﻴ&= #65194;ﻫﺪ. ﺳﺎﻟﻚ ﻋﻤﻞ ﺗﺨ&= #65248;ﻴﻪ ﻭ ﭘﻴﺮ ﻋﻤﻞ ﺗﺤ= ﻠﻴﻪ،ﻭ ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤ&#= 65166;ﻥ،ﻋﻤﻞ ﺗﺠﻠﻴﻪ ﻫﺎ ﺭﺍ = ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ. ﻭ ﺗﻨﻬ= ﺎ ﮐﺴﺎﻧﻰ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺍﺯ ﺧﻴﺮ ﻭﺷﺮ، &= #65261;ﮐﻤﺎﻝ ﺭﻭﺣﻰ ﺃﺑﺪﻯ،= 5261; ﻗﻬﻘﺮﺍﻯ ﻧﺰﻭ&#= 65245; ﺃﺯﻟﻰ ﺻﺤﺒﺖ ﮐ&= #65256;ﻨﺪ،ﮐﻪ ﺩﺭ ﺣﺪّ ﺳﻄﺢ ﻋ&= #65240;ﻞ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5166; ﮐﻤﻚ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ،ﺁﮔﺎﻩ = 5165;ﺯ ﺗﻤﺎﻡ ﺷﺮﻭﻁ ﻭ = ﻋﻮﺍﻣﻞ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺑﻴﻦ ﺫﺍﺕ ﺭﻭﺣﻰ ﻭﻣ&= #65166;ﺩﻩ، ﻭ ﺑﻴﻦ ﺍﻧﺴﺎﻥ = ﻭ ﻃﺒﻴﻌﺖ، ﺍﻳﺠ= 5166;ﺩ ﺳﻨﺨﻴّﺖ ﻭ ﻣﻄ&#= 65166;ﺑﻘﺖ ﻭﻫﻤﺰﻳﺴﺘﻰ ﮐ&#= 65256;ﺪ. ﮐﻪ ﭘﻴﺮ ﺩﺭ ﺑﺎ= ﺭﻩ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻣﻌﺠﺰﻩ ﻧﻤﻰ ﺧ&= #65262;ﺍﻫﺪ ﺑﮑﻨﺪ. می ﺨﻮﺍ&#= 65259;ﺪ ﻭﺿﻊ ﺧﺎﺹ ﺳﺎﻟ&= #65242; ﺭﺍ ﺑﺎ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺪ= ;ﻑ ﺍﻟﻬﻰ ﺗﻄﺒﻴﻖ ﺑﺪﻫﺪ. = ﭼﻮﻥ ﭘﺰﺷﻚ ﻧﺴﺨﻪ ﻫ&= #65166;ﻯ ﻣﻌﺎﻟﺠﻪ ﺩﺳﺘ&#= 65262;ﺭ ﻣﻴﺪﻫﺪ،ﮔﺎﻫA= 264; ﻧﺴﺨﻪ ﺳﺨﺖ ﺗﺮ = ﻭﮔﺎﻫﻰ ﺁﺳﺎﻥ ﺗﺮ،ﻭﮔ= 5166;ﻫﻰ ﺧﺘﻢ ﻫﺮ ﻧﺴﺨﻪ = ﺭﺍﻣﻴﻨﻤﺎﻳﺪ. ﻣﺎﺩﺍﻡ ﮐﻪ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻘﺪﻣ&#= 65166;ﺗﻰ ﺳﺎﻟﻚ ﺭﺍ ﺍﺯ ﺧ= ﺪﺍ ﺩﻳﺪ،ﻭ ﺍﺯ ﺳﺎ&#= 65247;ﻚ ﺷﻨﻴﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻤ= ﺎﻡ ﻧﺼﺎﻳﺢ ﺣﮑﻤﺎ&#= 65263; ﺍﻟﻬﻰ،ﻭ ﻧﻪ ﺣ&#= 64401;ﻤﺎﻯ ﻓﻠﺴﻔﻰ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺤﮑﺎﻡ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﺳﻴﺎﺳﻰ، ﻧﺼ&#= 65166;ﻳﺢ ﺍﻏﺘﻨﺎﻡ ﺍﺯ ﻓ&= #65198;ﺻت ﺰﻣﺎن ﻮ ﻋُﻤﺮ= 548;ﺁﻧﻬﻢ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ،ﺑﻬﺘﺮﻳʌ= 54; ﮐﺎﺭ ﺍﻧﺴﺎن ﺒ&#= 65262;ﺩﻩ، ﻭﺗﻨﻬﺎ ﺧﻮﺍﺳ&#= 65176;ﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮی اﺳﺖ، ﮐA= 258; ﺣﺪّ ﺃﻗﻞ ﺳﻴﺼ&#= 65194; ﻫﺰﺍﺭﺳﺎﻝ ﺍﺳ&#= 65174;،ﺭﻭﺣﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻭ = ﭘﻠّﻪ ﻫﺎﻯ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎ ﺭﻓﺘﻪ ﺍ&= #65203;ﺖ،ﻭﻧﺒﺎﻳﺪ ﺑﺎﺯ ﺗﮑﺮﺍﺭ ﺷ&= #65262;ﺩ. ﻭ ﺑﻘﻴﻤﺖ ﺗﺒﻌ&= #65268;ّﺖ ﺑﺎ ﺯﻣﺎﻥ،ﻭ ﺭ&#= 65191;ﺪﺍﺩﻫﺎ ﻭ ﭘﺪﻳﺪﻩ ﻫﺎ،&#= 65261; ﺁﻧﭽﻪ ﮐﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﻴﺶ ﻣﻴﺂﻳﺪ،ﻭ ﻧﻴ= 5200; ﺍﻃﺎﻋﺖ ﺍﺯﺧﺪ&#= 65165; ﻭﺍﻭﻟﻴﺎﻯ ﺧﺪ&#= 65165; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻴﮑﻨﻨﺪ، که A= 170;ﺮﺗﺮین هذف ﻮﺭﻭش ﻮﻧʋ= 76;ﺎﻳج ﺘﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264;، ﻭ ﻓﻀﺎﺋﻞ ﺧﻴﺮ = ﻭﮐﻤﺎﻝ ﺭﺍ،ﺗﻨﻬﺎ ﺩﺭ &#= 65165;ﻳﻦ ﻳﮕﺎﻧﻪ ﺧﻮﺍﺳ&#= 65176;ﻪ ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪ&#= 65259;ﺪ. ﻭ ﻧﻴﺰ ﻧﺼﻴﺤﺖ = ﺧﻮﺩﺷﻨﺎﺳﻰ،A= 169;ﺨﺼﻮﺻﻰ ﻣﻌﺎﻳﺐ ﺧﻮﺩ،= 5165;ﮔﺮ ﺗﺰﮐﻴﻪ ﻭ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺷﻮﺩ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺃﻧﺪﻙ ﻣﺤﺎﺳﻦ &= #65255;ﻴﮑﻮ ﺩﺭ ﺫﺍت کسی ﺑA= 166;ﺷﺪ. ﻭﻟﻰ ﺁﻟﻮﺩﻩ ﺑ&= #65260;ﻤﺎﻥ ﻣﻌﺎﻳﺐ ﺍﺳﺖ. ک&= #1607; گوﺋﻰ ﮐﺎﺭﺳﺎA= 199; ﻧﻴﺴﺘﻨﺪ. ﻭﺩﻳ&= #64405;ﺮ ﻧﺼﺎﻳﺢ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ، ﺿﻤﻦ ﺑ&#= 65198;ﻧﺎﻣﻪ ﻫﺎی ﺴﻠﻮﮐﻰ ﻭ &= #65203;ﺮﻧﻮﺷﺘﻬﺎﻯ ﮐلّ ﻄﺒﻴﻌﺖ،ʌ= 61; ﺣﺘﻰ ﺿﻤﻦ ﺳﺮﻧﻮﺷﺖ &= #65183;ﺎﻣﻌﻪ ﺍﻧﺴﺎﻧﻰ ﻫﺮ ﻓ&= #65198;ﺩ ﺩﺭ ﻳﻚ ﺟﺎﻣﻌﻪ = ﺍﺳﺖ. ﭘس ﺑﺎ ﺷﻨﺎﺧﺖ &= #65235;ﻄﺮﺕ ﺧﻮﺩ ﻭ ﻃﺒﻴﻌﺖ = ﻫﺴﺘﻰ،ﻣﻴﺘﻮA= 165;ﻥ ﺑﺎﻳﻦ ﺷﻨﺎﺧﺘ&#= 65260;ﺎ ﻭﻫﻤﺪﻟﻰ ﺑﺎ ﻫ&= #65204;ﺘﻰ،ﻭ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ = ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﻋﺪم ﺒﺮʌ= 03;ﻨﺪ،ﻭﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻔﻀﺎﻳ&#= 65246; ﻭ ﺟﻨﺒﻪ ﻫﺎﻯ ﺗ= ﮑﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺭﺳﻴﺪ،= 5261; ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65176;ﻬﺎﻯﻓﻮﻕ ﺑﺸﺮﻯ ﺷﺪ. که ﺸ&= #65260;ﻮﺩﻫﺎ ﺑﻬﺸﺖ ﻫﺴﺘﻨﺪ &= #65267;ﻌﻨﻰ ﺟﻨﺎﻥ ﻭ ﮔﻨﺎﻥ = ﻋﻘﻠﻰ،ﻭ ﺑﻬﺸﺖ ﺑﻪ ﺷﺪﻥ&= #1548; ﻭﺗﮑﺎﻣﻞﺭﻭﺣ= 5264; ﻭ ﺭﻭﺍﻧﻰ،ﻭﻧ= 5268;ﺰ ﮐﻴﻔﻴّﺖ ﺣﻔﻆ &#= 65165;ﺭﺗﺒﺎﻃﺎﺕ ﻭ ﻋﻮﺍﻃﻒ،ﻭ ﭘ&#= 65268;ﻮﻧﺪ ﺩﺍﺩﻥ ﺧﻮﺩ ﺑﺎ = ﮐﻞّ ﻫﺴﺘﻰ،ﻭﺩﺭ ﻣ= 5198;ﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻫﺴﺘ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺎﺩﻳﺪﻩ ﻭ A= 255;ﻴﺎﻣﺪﻩ ﻏﻴﺒﻰ ﻭ ﺍﻟﻬﻰ&= #1548;ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﻭ ﻣﺒﺎﺭﺯﻩ ﺳﺨ&= #65174; ﺑﺎ ﺧﻮﻳﺸﺘﻦ،= 5239;ﺒﻞ ﺍﺯ ﻣﺒﺎﺭﺯﻩﺑ&#= 65166;ﺩﻳﮕﺮﺍﻥﻭﻳʋ= 66;ﺑﺎﻫﺴﺘﻰ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﺑﺎﻟﺄﺧﺮﻩ ﺑﻌﻘﻴﺪﻩ ﺍﻳﻦ &= #65227;ﺮﻓﺎ،ﺩﺭ ﺑﺎﺭﻩ ﻫﻢ ﺭﻧﮕ&= #65264; ﺑﺎ ﻃﺒﻴﻌﺖ،ﻋ= 5170;ﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ ﮐﺎﺭ&#= 65263; ﺟﺰ ﺍﻳﻦ (ﺗﻮﺣﻴ= ﺪ) ﺧﻮﺩ ﺑﺎ ﻃﺒﻴﻌ&= #65174; ﻧﻴﺴﺖ. ﻳﻌﻨﻰ ﻫ= ﻤﺎﻥ(ﻭﺣﺪﺕ ﻭﺟﻮﺩ)ﺧﻮﺩ ﺑﺎ = ﻭﻟﺎﻳﺖ ﻭ ﭘﻴﺮﺗﺎ ﻧﻮﺑ&= #65174; ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65191;ﻮﺩ،ﺑﺎ ﺁﺧﺮﻳﻦ ﻭﺳﻴﻠ&#= 65258; ﺷﻬﻮﺩﻯ ﮔﺮﺩﺩ. = ﮐﻪ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﻭ ﮐﺴﺐ &#= 65165;ﻳﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّه ﺘﺎA= 199;ه ﺮﺳﻴﺪ. ﺍﮔﺮﺍﺭ&= #65203;ﻄﻮ ﻣﻨﻄﻖ ﺭﺍ ﺁﻟﺖ = ﺩﺭﺳﺖ ﺍﻧﺪﻳﺸﻴﺪﻥ ﮔ&#= 65236;ﺖ ﺷﺎﻳﺪ ﻧﻘس ﺩﺭ&#= 65203;ﺘﻰ ﺩﺭ ﺑﻴﺎﻥ ﺁﻥ ﺍ= ﻧﺪﻳشه ها ﺩﺍﻧﺴﺖ. ﻳﻌ&#= 65256;ﻰ ﺍﻧﺪﻳﺸﻪ ﺑﺎﻳ&#= 65194; ﺩﺭﻳﻚ ﺳمت ﻣﻨ= 5220;ﻘﻰ ﻭﺣﺘﻰ ﺑﺎ ﺩﻳﺎ&= #65247;ﮑﺘﻴﻚ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻭﻋﺮʌ= 35;ﺎﻧﻰ ﺑﺎﺷﺪ. ﻧﺘﺎﻳﺞ = ﺍﻳﻦ ﺗﻔﮑّﺮﺍﺕ ﺩﺭ &#= 65261;ﺍﻗﻊ ﺍﻟﻬﺎﻣﻰ،ﺑﺼA= 262;ﺭﺕ ﻫﻨﺮ ﺑﻴﺎﻥ ﺩﺭ&= #65203;ﺖ ﻳﺎ ﻣﻨﻄﻖ ﻣﺎﺩ&= #65263; ﺑﻴﺎﻥ ﮔﺮﺩﺩ. ﮔ= ﺎﻫﻰ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﻌﻮ= ﺭ ﻭ ﺍﺣﺴﺎس،ﮔﺎA= 259;ﻰ ﺑﺎ ﺧﻄﺎﺑﻪ ﻭﺗ&= #65156;ثیرﺍﺕ ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﮔ&= #65166;ﻫﻰ ﺑﺎﺷﮑﺎل ﺪﻳﮕ= 5198; ﺍﺩﺑﻰ ﻭﻋﻠﻤﻰ &= #65261;ﺍﺟﺘﻤﺎﻋﻰ ﺍﺭﺍﺋﻪ ﮔﺮﺩﺩ&#= 1548;ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﺍﻭﻟﻴﺎ ﺍﺳ&= #65176;ﺎﺩ ﻓﻦ ﺍﺳﺖ. ﻭ ﻫﺮﮐ= ;ﺪﺍﻡ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺸﺘﺮ= ;ﻳﺎﻥ ﻭ ﻧﻴﺰ ﻋﺎﺷﻘﺎ&= #65253; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﻫﺮﻳﻚ ﺑﻨﺤﻮ&= #65263; ﺭﺍﻩ ﺑﺨﺪﺍ ﻭﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺩﺍﺭﺩ. ﺍ= ﻟﺒﺘﻪ ﺑﺮﺧﻰ ﺭﺍﻫﻬﺎ&#= 65263; ﻣﺴﺘﻘﻴﻢ ﻭﻋﺮ&#= 65267;ﺾ ﻭ ﺭﺍﺣﺖ ﻭ ﺑﺮﺧ= ﻰ ﺑﺎﻟﻌﮑس. ﻳﺎ ﺯ&= #65261;ﺩﺗﺮ ﻳﺎ ﺩﻳﺮﺗﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻳﺎ ﺑﮑﺪﺍﻡ ﺳ&= #65220;ﺢ ﺍﺯ ﺗﺮﻗّﻴﺎﺕ &#= 65197;ﻭﺣﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮ= ﺩﻯ،ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﺳﺮﻧﻮﺷﺘﻰ ﻣﻴ&#= 65198;ﺳﻨﺪ. ﺍﺧﻠﺎﻕ ﺭﺍ ﻧﻤ&= #65268;ﺘﻮﺍﻥ ﻗﺎﻧﻮنی ﻨﻤﻮA= 193;. ﮔﺮﭼﻪ ﺟﺎﻣﻌﻪ &= #65251;ﺤﺪﻭﺩﻳّﺘﻬʋ= 66; ﺭﺍ ﻗﺎﻧﻮﻥ ﻣﻴ&= #64401;ﻨﺪ. ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻧ&= #65268;ﺎﺯ ﺭﻭﺯ ﺁﻥ ﺟﺎﻣﻌ&= #65258; ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺑ= ﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65248;ﻮﮐﻰ ﻫﺮ ﻓﺮﺩ ﺟﺎﻣﻌ&= #65258; ﺍﺳﺖ،ﮐﻪ ﮐﻠّA= 166;ً ﺍﺻﻠﺎﺡ ﺍﻟﻬﻰ &= #65193;ﺭ ﺻﻠﺢ ﻭﺗﺮﺑﻴﺖ &= #65261;ﺗﻌﻠﻴﻢ ﻭ ﺁﺭﺍﻣﺶ ﻭ ﺧﻴ= ﺮﺍﺕ ﻭﻣﺒﺮﺍﺕ ﻭﮐﻤ&#= 65242; ﺑﻴﮑﺪﻳﮕﺮ،ﺩA= 197; ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﻫ&= #65252;ﮑﺎﺭﻯ ﺟﺎمعه هاﻯ ﺭᥴ= 5; ﺗﻌﻠﻴﻢ ﺩﺍﺩ ﻭﻟﻰ ﺍﮐث&#= 1585;ﺍ ﻫﻨﻮﺯ ﺯﻳﺮ ﺳﻄ&= #65186; ﺗﻤﺪﻥ ﻣﻄﻠﻮﺏ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻭ ﻟﺬﺍ= ﻫﻤﻴﺸﻪ ﮐﺎﺭﻫﺎﻯ ﺍﺻﻠ&#= 65166;ﺡ ﺟﺎﻣﻌﻪ ﻧﻴﻤﻪ &= #64400;ﺎﺭﻩ ﺑﺮﻭﻯ ﻫﻢ ﻣﻴﺮ&= #65267;ﺰﺩ. ﮔﻮﺋﻰ ﺟﻬﺎﻥ ﺗ&= #65166; ﺃﺑﺪ ﺑﺎﻳﺪ ﺟﻬ&= #65256;ّﻢ ﻭ ﺁﺗﺶ ﺑﺎﺷﺪ. ﭼ= ;ﻮﻥ ﮐﻮﺭه آنش ﺒﺮʋ= 65;ﻯ ﺗﻐﻴﻴﺮ ﺫﺍﺕ ﺳ&= #65192;ﺖ ﻭ ﺭﻭﺍﻥ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺩﺭﺍﻧﻮﺍﻉ ﺍﺳ&#= 65174;. ﻣﮕﺮ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭﮐﻬﮑﺸﺎﻥ ﻭﮐﺮﺍﺕ ﻏﻴﺮ ﺟ&= #65260;ﻨﻤﻰ ﺩﻳﮕﺮﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ ﮐﻪ ﺧﺒﺮ = ﻧﺪﺍﺭﻳﻢ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﭘس = ﺍﺧﻠﺎﻕ ﻭ ﻓﻀﺎﻳﻞ،ﻭ ﺧ&#= 65268;ﺮ ﻭﻧﻴﮑﻮﮐﺎﺭﻯ &#= 65193;ﺭ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻧ&= #65268;ﺴﺖ. ﻫﻤﻴﺸﻪ ﺩﺭﺍﻗ&#= 65248;ﻴّﺖ ﺳﺒﻘﺖ ﮔﺮﻓﺘﻪ &= #65165;ﺯ ﺯﻣﺎﻥ،ﻭ ﺍﺯ ﺫ&#= 65165;ﺕ ﺣﻴﻮﺍﻧﻰ ﻗﺒﻠ&#= 65264; ﺧﻮﺩﻣﻴﺒﺎﺷﺪ. &= #65251;ﻴﮕﻮﻳﻨﺪ ﻫﻨﺮﺑﺮﺍﻯ ﻫﻨ&#= 65198; ﺍﺳﺖ. ﮔﺮﭼﻪ ﮐﺎ= ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65198;ﺍﻯ ﺧﻮﺩ ﻫﻨﺮ ﻧﻴﺴ&= #65174;. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﻣ&= #65200;ﺩ ﻳﺎ ﺳﺘﺎﻳﺶ ﺩﻳ&= #64405;ﺮﺍﻥ ﺍﺳﺖ. ﻭﺍﮔﺮ ﺳﺘ= ﺎﻳﺶ ﻧﺸﻮﻧﺪ ﺗﺮﻙ ﻫ&= #65256;ﺮ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﻫﻨﺮ ﻭﺍﻗﻌﻰ ﻭ ﺍﻟﻬ&= #65264; ﺳﻠﻮﻙ ﺳﺎﻟﻚ،= 5169;ﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺗ= 5194;ﺑﻴﺮﺍﺕ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﻓﺮﺩﻭﺳﻰ ﺍﻳﻦ ﻫﻨﺮ ﺭﺍ ﻧ= ﺰﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﺷﺪﻩ،ﻭ ﺍﻟﻬﻰ &#= 64404;ﺮﺩﻳﺪﻩ ﻣﻴﺪﺍﻧﺪ. ﻭﻧﻪ = ﮐﺴﺎﻧﻰ ﮐﻪ ﺷﻨﺎﺳﻨﺎﻣ&#= 65258; ﺍﻳﺮﺍﻧﻰ،ﻭ ﻳ= 5166;ﺑﺰﺑﺎﻥ ﻓﺎﺭﺳﻰ، ﻭ ﺣﺘ&#= 65264; ﺩﺭ ﻧﮋﺍﺩ ﮊﻧﺘ&= #65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﺁﺭﻳ&#= 65166;ﺋﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻓﺮ= ﺍﻭﺍﻥ ﻏﻴﺮ ﺁﺭﻳﺎﺋﻰ &= #65259;ﻨﺮ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺍ= ; ﺩﺍﺭﻧﺪ،ﻭ ﺁﺯﻣﺎﻳﺶ ﺭﺍﺳ&#= 65176;ﻴﻦ ﺷﺪه اﻧﺪ. ﮐﻪ ﺧ&= #65262;ﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻫ&#= 65256;ﻮﺯ ﭘس ﻣﻌﺮﮐﻪ ﻣﺎ&#= 65255;ﺪه اﻧﺪ. ﺣﮑﻤﺖ ﺍﻟ&= #65260;ﻰ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻓﻀ= ﺎﻳﻞ ﺍﻟﻬﻰ، ﻫﺪﻓﺶ &#= 65193;ﺭ ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺮﺍﻯ ﻫﺪﻑ ﺩﻳ&= #64405;ﺮﻯ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﺻ= ﺤﺒﺖ ﺍﺯ ﭘﺎﺩﺍﺵ ﺍﻟ&= #65260;ﻰ ﻭ ثوﺍﺏ ﻣﻴﺸﻮ= 5193;. ﻭﺍﻳﻦ ﺩﺭ ﺣﮑﻢ = ﻣﺰﺩ ﻧﻴﺴﺖ. ﺍﮔﺮ ﺍﻣ= ﺮﻭﺯ ﺑﺪﺳﺖ ﻣﺤﺘﺎﺝ &= #65251;ﺰﺩ ﺑﺮﺳﺪ. ﺑﻠﮑﻪ ﭘ= ﺎﺩﺍﺵ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﮐ&= #65198;ﺍﻣﺎت ﺒﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّه عظیم ﺗﺮ،ﺩﺭ ᥵= 5;ﻮﻟﺪﺍﺕ ﺑﻌﺪﻯ،ﺑﺨﺼﻮA= 209; ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﺩ&= #65267;ﻮﻥ ﻣﻄﺎﻟﻌﻪ ﺩﺭ ﻃ&= #65170;ﻴﻌﺖ ﺭﺍ،ﺑﺮﺍﻯ ﺗﻐ= 5268;ﻴﺮ ﺁﻥ ﺑﻨﻔﻊ ﺑﺸﺮ&= #65263; ﻭﻓﻮﺭﻯ ﻭﻣﺎﺩ&#= 65263; ﺧﻮﺩ ﻣﻴﺨﻮﺍﻫ&#= 65256;ﺪ ﻭﻟﻰ ﻋﺮﻓﺎ ﻭ ﺍ= ﺻﻞ ﺩﻳﺎﻟﮑﺘﻴﻚ ﺍ&#= 65247;ﻬﻰ،ﭼﻮﻥ ﻣﺎﺩﻳﻮﻥ ﮐﻪ ﺁ&= #65203;ﻤﺎﻥ ﻭﻋﻮﺍﻟﻢ ﺑﺎﻟ&#= 65166; ﺭﺍ،ﺩﻭﺭ ﺍﺯ ﺩ&#= 65203;ﺖ ﺭﺳﻰ ﺗﺠﺎﺭﺏ ﺧ&= #65262;ﺩ ﻣﻰ ﺑﻴﻨﺪ،ﺍﻋ= 5176;ﻨﺎﺋﻰ ﺑﺪﺍﻥ ﻧﺪﺍﺷﺘ&#= 65258;،ﺑﺴﻄﺢ ﺯﻣﻴﻦ ﻭﺯﻳﺮ ﺯ&= #65251;ﻴﻦ ﺗﻔﮑّﺮ ﮐﺮﺩﻧ= 5194; ﻭﻟﻰ ﻋﺮﻓﺎ ﺁﺳ&= #65252;ﺎﻧﻬﺎ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264; ﻓﺮﺍﻭﺍﻥ ﻏﻴﺒ&#= 65264; ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴ&= #65166;ﻣﺪﻩ،ﻭﺭﻭﺣʌ= 64; ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺑﺎ= ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ ﺳﻄﺢ ﺯﻣ&= #65268;ﻦ ﻳﮑﺠﺎ ﺩﺭ ﻧﻈﺮ = ﺩﺍﺭﻧﺪ. ﺗﻨﻬﺎ ﺗﮑﺎﻣﻞ &= #65169;ﺪﻥ ﻭ ﺗﻨﻬﺎ ﺗﮑﺎﻣ&= #65246; ﺫﻫﻦ ﻫﻴﭻ ﮐﺎﺭ&= #65203;ﺎﺯ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴ&= #65204;ﺖ. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﺩ&= #65197; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ ﻭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺳﻴﺪﻥ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ،ﺍﻳﺪﺁA= 245; ﮐﻤﺎﻝ ﻧﻮﻉ بش= 585;ﻯ ﺩﺍﺭﻧﺪ. به ﻣﺮ&#= 65165;ﺗﺐ ﭘﺎﺋﻴﻦ ﺭﻭﺍﻧ&#= 65264; ﻭ ﺫﻫﻦ ﻭﺟﺴﻢ ﺗ= ﻮﺟّﻪ ﺩﺍﺭﻧﺪ، ﺁﻧﻬ= 5250; ﺑﺨﺎﻃﺮ ﺗﻘﺴﻴ&#= 65250; ﻓﻀﺎﻳﻞ ﺭﺳﻴﺪ&#= 65257; ﺧﻮﺩ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﻣﻴﺒﺎﺷﺪ. ﻧﻮﻉ = ﺯﻧﺪﮔﻰ ﻣﺎﺩﻳّﻮﻥ،ﻓʋ= 98;ﺍﺭ ﺍﺯﻣﺸﮑﻠﺎﺕ ﻃ&#= 65170;ﻴﻌﺖ ﻣﺎﺩﻯ،ﻭ ﺍﺩﺍ= 5251;ﻪ ﺣﻴﺎﺕ ﻟﺬت ﻄﻠ&#= 65170;ﻰ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﻟﻰ ﻋﺮﻓﺎ ﺗﺮ&= #65241; ﻟﺬﺕ ﻭ ﺻﺒﺮﺩﺭ&= #65197;ﻧﺠﻬﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺧﻮﺍﺳʋ= 76;ﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5220;ﺒﻴﻌﺖ ﺫﺍﺕ ﺧﻮﺩ ﻭ ﻃﺒ= ﻴﻌﺖ ﻫﺴﺘﻰ،ﻭ ﺣﺘﻰ &#= 65169;ﻄﺒﻴﻌﺖ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65247;ﻬﻰ ﮐﻤﻚ ﮐﻨﻨﺪ. ﮔﺮ= ﭼﻪ ﺧﻮﺩﺭﺍ ﭼﻮﻥ ﻗ&= #65220;ﺮه ﻫﺎﻯ ﺩﺭﺍﻗﻴﺎ&#= 65255;ﻮس ﻣﻰ ﺍﻧﺪﺍﺯﻧﺪ&#= 1548;ﮐﻪ ﺩﻳﮕﺮ ﺷﻨﺎﺧﺘ&#= 65258; ﻧﺸﻮﻧﺪ،ﻭ ﺧﻮ= 5193;ﺭﺍ ﺩﺭﻣﻴﺎﻥ ﻧﺒﻴ&#= 65256;ﻨﺪ. ﻭﺩﺭ ﺍﻳﻦ ﺣﺎﻟ&= #1578; هستند ﺗﺎ ﺣﺎ᥼= 5; ﺻَﻤَﺪﻳّﺖ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﮔ= ﺮﭼﻪ ﺑﺨﻠﻖ ﻧﻴﺰ ﺑﺎ&= #65199; ﻧﮕﺮﺩﻧﺪ. ﻭﺗﻮ&= #65247;ﺪ ﺩﻭم اﻟﻬﻰ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ. ﻭﻟﻰ ﺩﺭ ﺭﺟﻌﺘ&= #65260;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #1578; هزﺍﺭﺳﺎﻝ بعد= ; ﺑﺠﻬﺎﻥ،ﺩﺭ ﻋﺼﺮ ﺳﻠﻮﻙ ﻣﻬ&= #65194;ﻭﻯ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ. = ﻭﺍﮔﺮ که ﺒﺨﻠﻖ ﺑﺎﺯ &#= 64404;ﺸﺘﻨﺪ،ﺳﺎﻟᤨ= 1;ﺎن ﻮﻯ ﺭﺍﻩ ﻭ ﺗﺠﺎ= ﺭﺏ ﺍﻭﺭﺍ ﺩﻧﺒﺎﻝ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ،ʌ= 61;ﺧﻮﺩ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 169;ﺎ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﻭ&= #65235;ﺪﺍﮐﺎﺭﻯ ﻫﺎﻯ ﺷﺎﻳﺴﺘﻪ&#= 1548;ﺑﺮﺍﻯ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺫ&#= 65191;ﻴﺮﻩ ﺁﺧﺮﺕ ﺧﻮﺩ ﻣﻴ&= #64401;ﻮﺷﻨﺪ. ﺯﻳﺮﺍ ﺗﮑﺎﻣﻞ &= #65251;ﺮﺯ ﺗﻮﻗّﻔﻰ ﻧﺪﺍ= 5197;ﺩ ﻭ ﻣﺮﺍﺗﺐ ﺑﺮﺗ&= #65198;، ﻫﻤﻴﺸﻪ ﻣﻬﻤﺘ&#= 65198; ﻭﻟﻰ ﺳﺨﺖ ﺗﺮ ﺍ= ﺳﺖ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65255;ﺴﺎﻥ ﻓﺎﺿﻞ ﺑﺎ ﺍﺧﻠ&= #65166;ﻕ ﺍﻟﻬﻰ،ﻫﻢ ﺃﻫ= 5246; ﻧﻈﺮ ﻭ ﺣﮑﻤﺖ ﻧ= ﻈﺮﻯ ﺍﺳﺖ،ﻭ ﻫﻢ ﺃﻫ&#= 65246; ﻋﻤﻞ ﻭﻓﻠﺴﻔﻪ &= #65227;ﻤﻠﻰ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻳ&#= 65228;ﻨﻰ ﺍﻳﻤﺎﻥ ﻧﻈﺮﻯ &= #65261; ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ &= #65197;ﺍ ﺁﻏﺎﺯ ﮐﺮﺩﻩ،= 5261; ﺑﺎ ﺳﻠﻮﻙ ﻋﻤﻠ&= #65264; ﺑﻤﺮﺣﻠﻪ ﻋﻴﻦ &= #65165;ﻟﻴﻘﻴﻦ ﺭﺳﻴﺪﻩ، ﻭ ﺑﭽ&#= 65208;ﻢ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭ= ;ﺍﻥ ﻭﺭﻭﺡ ﻣﻴﺒﻴﻨ&#= 65256;ﺪ. ﮔﺮﭼﻪ ﺁﻧﮕﺎﻩ &= #65193;ﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ، ﺑﺤﻖّ = 5165;ﻟﻴﻘﻴﻦ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ&#= 1548; ﮐﻪ ﺳﺨﺖ ﻧﻴﺰ ﺍ= ﺯ ﻣﺮﺍﺗﺐ ﺣثّ ﻮ &#= 65165;ﻟﻬﻰ ﻣﻴﮕﺮﺩﺩ ﮔﻮﺋ&#= 65264; ﺗﻔﺎﻭﺕ ﺩﺭﻙ ﺍ&= #65187;ﻮﺍﻝ ﺍﻓﺮﺍﺩ ﺍﻳﻦ ﺗ&= #65236;ﺎﻭﺕ ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 64400;ﺴﻰ ﺍﺯ ﺩﻭﺭ ﺍﻳﻦ ﺭ= ﺍ ﺑﺒﻴﻨﺪ،ﻭ ﮐﺴ= 5264; ﺩﺭ ﮐﻨﺎﺭ ﺁﺗﺶ = ﮔﺮﻣﺎ ﺭﺍ ﺣس ﻣﻴﮑﻨﺪ&#= 1548; ﻭﮐﺴﻰ ﮐﻪ ﺩﺭ ﻣ= ﻴﺎﻥ ﺁﺗﺶ ﺍﺳﺖ. ﺍﻳﻨ= ﺠﺎ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﺧﺘﻢ ﻣﻘﺎﻝ ﮐﻨﻢ،ﮐ= 5258; ﺷﻨﻴﺪﻥ ﮐﻰ ﺑﻮ&= #65193; ﻣﺎﻧﻨﺪ ﺩﻳﺪﻥ. = ﻭ ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐ&= #65258; ﺑﺎﻟﻮﻫﻴّﺖ ﺧ= 5194;ﺍﺋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﺳ= ﻰ ﻣﺮﻏﻰ ﮐﻪ ﺩﺭ ﻣ= ﻌﺮﺍﺝ ﺧﻮﺩ،ﺑﺨﺪﺍﻯ = 5251;ﺮﻏﺎﻥ ﺳﻴﻤﺮﻍ ﺭﺳﻴﺪ&#= 65257;. ﮐﻪ ﺍﻳﻦ ﺳﻰ ﻣﺮ= ﻍ ﻣﻮﻓﻖ ﺑﺨﻮﺩ ﺭ&= #65203;ﻴﺪه اند . ﻭ ﺧﺪﺍ ﺭﺍ = ﺩﺭ ﺩﻝ ﺧﻮﺩ،ﻭﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻳﺎ&= #65235;ﺘﻪ. ﺩﺭ ﺑﺎﺭﻩ ﻋﻮﺍ&= #65219;ﻒ ﻭ ﺍﻧﻔﻌﺎﻟﺎﺕ&#= 1548;ﮐﻪ ﺍﺯ ﻣﺒﺎﺣث ﺍﺧ&#= 65248;ﺎﻗﻰ ﺍﺳﺖ،ﺟﺪﺍﮔﺎA= 255;ﻪ ﺻﺤﺒﺖ ﺧﻮﺍﻫﻴ&#= 65250; ﮐﺮﺩ ﺍﮔﺮﮐﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﮐﻤﻚﻭﻫﺪﺍﻳﺖ= 5255;ﻤﺎﻳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA><o:p></o:p></spa= n></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM072><span dir=3DLTR>M072 </span></a></p> <span style=3D'mso-bookmark:M072'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>عواطف و انفعالات <o:p></o:p></span>= </b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﻔﻌﺎﻟﺎﺕ ﺩﺭﻭﻧﻰ ﻭ ﻋﻮﺍ&= #65219;ﻒ،ﻗﺎﺑﻞ ﺗﺮﺟﻤﻪ ﺑﺸﻬﻮ&#= 65173; ﻭ ﺷﻮﺭ ﻭﻋﺸﻖ ﺍ= ﺳﺖ. ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻧ&= #65260;ﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺷﺎﻣﻞ ﺗﻤﺎﻡ = ﻋﻮﺍﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ&= #65175;ﻤﺎﻳﻠﺎﺕ ﻭ ﻫﻴﺠﺎﻧﺎﺕ ﺩ&= #65197;ﻭﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ. ﮐﻪ ﺁثاﺭ ﻭﺩﺧ= 5166;ﻟﺖ ﻭﻣﺰﺍﺣﻤﺖ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﺗﻤﺎﻡ ﭘﻨﺪ&= #65165;ﺭﻫﺎﻯ ﻓﮑﺮﻯ،ﻭ ﺭﻓﺘ= 5166;ﺭﻫﺎ ﻭ ﮐﺮﺩﺍﺭﻫﺎ، &#= 65261; ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #64404;ﻔﺘﺎﺭﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﻭ ﺑﺪﻭﻥ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﻣﻴﺒﺎﺷﺪ. &= #65169;ﻄﻮﺭﻳﮑﻪ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺣﺎ= ﻟﺖ ﺁﺭﺍﻡ ﻗﺒﻠﻰ ﻭ&= #64400;ﻨﺘﺮﻝ ﺷﺪﻩ ﺑﻴﺮﻭﻥ ﻣ&= #65268;ﺂﻭﺭﺩ. ﻭ ﮔﻮﺋﻰ ﺳﻘﻮﻁ = ﺻﻔﺎﺗﻰ ﮐﺮﺩﻩ،ﺑﺤﻴﻮA= 165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻣ&= #65166;ﺩﻭﻥ ﺑﺸﺮﻯ ﮐﺸﺎﻧﺪ&#= 65257; ﺷﺪﻩ ﺍﺳﺖ. ﺍﻧﻔ= ﻌﺎﻝ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺍ&= #65251;ﺮﻯ ﻣﻨﻔﻰ ﺩﺭ ﺭﻭﺍ&= #65253;،ﻭﺩﺭﺍﺧﻠﺎʌ= 37; ﻭ ﺻﻔﺎﺕ ﺍﻧﺴﺎ&= #65253; ﺩﺍﻧﺴﺖ. ﻭﻟﻰ ﺩ= ﺭ ﻃﺒﻴﻌﺖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺍﻣﻮﺭ ﻣثبتی ﺍﺯ ﺻﻔʋ= 66;ﺕ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5166;ﻋث ﻫﺮ ﺣﺮﮐﺘﻰ ﺩﺭ = ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺟﻨﺒﻪ ﻏﻴﺮ ﻋﻘﻠﺎﻧﻰ &= #65193;ﺍﺭﺩ،ﻭﺷﺎﻳʌ= 04;ﺘﻪ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭﺑﺪﻭﻥ ﺗﻌﺎﻟ&#= 65264; ﺭﻭﺣﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﻭﻳﺎ &#= 65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺻﻔﺎ&= #65173; ﻣثبت ﺑﺸﺮﻯ ﻧA= 268;ﺰ ﺑﺎ ﻃﺒﻴﻌﺖ ﺗﮑ&= #65166;ﻣﻠﻰ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺳﺎ= ﺯﮔﺎﺭﺑﺎ ﻃﺒﻴﻌﺖ ﺯﻧﺪﮔ&#= 65264; ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ ﻭﻟﺬ&#= 65165; ﻧﻴﺮﻭﺋﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﭘس ﺍﺯ ﻣﺼﺮﻑ ﻧ&= #65236;ﺴﺎﻧﻰ ﻭﺣﻴﻮﺍﻧﻰ،ﺑA= 166;ﻋث ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﭘ= ;س ﺍﺯ ﻣﺮﮒ ﺩﺭﻗﻬ&= #65240;ﺮﺍﻫﺎ. ﻭ ﻋﻠّﺖ ﺍﻳﻦ ﻗ&= #65260;ﻘﺮﺍ، ﻫﻮﺳﺮﺍنی ﻮﻧA= 176;ﻴﺠﻪ ﺫﺧﺎﻳﺮ ﻣﻔﺎﺳ&#= 65194; ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋ= ﻘﻴﺪﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺻ&= #65236;ﺎﺗﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺷﺨﺺ ﺫﺧﻴﺮﻩ ﺷ&= #65194;ﻩ ﻭ ﺭﻭﺯ ﺍﻓﺰﻭﻥ = ﻣﻴﺒﺎﺷﺪ ﭼﻮﻥ ﻋﻘﻞ ﻣﺎﺩ&= #65263; ﻭ ﺳﺮﮐﺸﻴﻬﺎﻯ &= #65165;ﺯ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻧ&#= 65264;، ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻨ= 5166;ﺳﺐ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65261;ﻧﻮﻋﻰ ﻫﺴﺘﻨﺪ. ﺑﺨﺼﻮ&= #65209; ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩ&= #65197; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ. ﺩﺭ ﮐﻮﺩﮐﻰ ﻭ ﺩ= ﻭﺭﻩ ﺟﻬﺎﻟﺖ ﻭﺑﻰ ﺧ&= #65170;ﺮﻯ،ﺍﻳﻦ ﻣﻔﺎﺳﺪ ﺭﻭﺍﻥ &= #65169;ﻴﺸﺘﺮ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻟﺬ= ﺍ ﺗﺮﺑﻴﺖ ﺯﻭﺩﺭ&#= 1587; ﻃﻔﻞ ﺩﺭ ﻣﺤﻴﻂ = ﺁﺭﺍﻡ، ﺑﻔﺴﺎﺩ ﺑﻴﺸﺘ&#= 65198; ﺩﺭﻧﺎﺧﻮﺩﺁﮔ= 5166;ﻩ ﻧﻤﻴﺮﻭﺩ. ﮔﻮﺋ&= #65264; ﺍﻃﻔﺎﻝ ﻓﺮﺷﺘ&#= 64405;ﺎﻧﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﮐ= 5166;ﺭ ﺧﻠﺎﻓﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭ ﺿﻤﻨﺎ ﻣﻌﺎﻳ&= #65168; ﺭﻭﺍﻥ ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺑﺸﺮﻯ ﮐﻪ ﺩﺭﻧ&= #65220;ﻔﻪ ﮐﻮﺩﻙ ﺑﻬﻤﺮﺍ&#= 65257; ﺍﻭ ﺑﻮﺩﻩ، ﺳﺮ&#= 65255;ﻮﺷﺖ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺍ&= #65261;ﺭﺍ ﺗﺸﮑﻴﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﺪﻫﻨﺪ. ﮐﻪ ﻣﺎ ﻣﻌﺎﻳﺐ = ﻭﻧﺎﺭﺳﺎﺋﻰ ﻫﺎﻯ ﺟﺴﻤﻰ ﻭﺫ&= #65259;ﻨﻰ ﻭﺭﻭﺍﻧﻰ ﺭﺍ ﺩ&= #65197; ﻫﻤﻪ ﻣﻰ ﺑﻴﻨﻴ&= #65250;. ﮔﺮﭼﻪ ﻃﻔﻞ ﺑﺎ&= #65191;ﻮﺩ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺭﻭﺣﻰ،ﻭﺣﺘﻰA= 203;ﻠﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ ﻣﻘﺪ&= #65251;ﺎﺗﻰ ﮐﻪ ﺑﺎ ﺧﻮﺩ ﺩﺍ= ﺷﺘﻪ، ﻭﻟﻰ ﺩﺭ ﺗﻮﻟﺪ = ﭘﻴﺸﻴﻦ ﺗﺰﮐﻴﻪ ﮐﺎﻓﻰ &= #65255;ﻔس ﻧﺪﺍﺷﺘﻪ،ﻭﻳA= 166;ﺑﺤﺪّ ﮐﻔﺎﻳﺖ،ﺑﺮﺍA= 263; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮی ﻨﺮﺳﻴ= 5194;ه اﻧﺪ، که ﺒﺎﻳʋ= 94; ﺍﺩﺍﻣﻪ ﺗﻮﻟﺪﺍﺕ ﻭ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺟﺰﺋﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ،ﺗﺎ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻋﺎﻗﺒﺖ ﺧﻮﺩﺭ&#= 65165; ﺑﺸﺸﻤﻴﻦ ﺷﻬﻮ&#= 65193; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺎ= 5255;ﺪ. ﻭ ﺍﻳﻨﻚ ﺩﺭ ﺍﻳ= ﻦ ﺗﻮﻟﺪ ﺑﺎ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻨﺎ&#= 65203;ﺐ ﺳﻮﺍﺑﻖ ﺧﻮﺩ ﺻ&= #65198;ﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5267;ﺶ ﺑﻨﻤﺎﻳﺪ. ﻭﺟﺒ&= #65198;ﺍﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺷﻮﺩ. ﮐﻪ ﺗ= ﻨﻬﺎ ﺍﻳﻦ ﺗﻮﻓﻴﻖ ﺩ&= #65197; ﺗﺴﻠﻴﻢ ﺳﻠﻮﮐ&#= 65264; ﺍﻧﺴﺎﻥ،ﺑﺎ ﻭ= 5247;ﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;. ﻭﺩﺭ ﺷﺶ ﻭﻟﺎﻳ&= #65174; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5192;ﺼﻮﺹ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ،ﺗﻨﻬﺎ ﺭﺳﺎﻧﻨﺪﻩ ﺭﻭ&#= 65185; ﺳﺎﻟﻚ ﺑﻤﻌﺮﺍ&#= 65181; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﻓﻮﻕ ﺑ&#= 65208;ﺮﻯ،ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ. ﭘس ﺁﻧﭽﻪ ﻫﺮ ﺍ&= #65255;ﺴﺎﻧﻰ ﻫﺮﺩﺭﺟﻪ ﺍﺯ ﺍ&= #65251;ﮑﺎﻥ ﻭ ﻋﻘﻞ ﻭﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﻧﺴﺒﺘﺎ &= #65191;ﻮﺏ ﺩﺍﺭﺩ، ﻧﺘﻴﺠ= 5258; ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠ&#= 65262;ﮐﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ن اﻭ ﺑﻮﺩه اﺳﺖ. &#= 65261;ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ،ﺍﮔﺮ &#= 65175;ﺰﮐﻴﻪ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﺸﻮﺩ،ﻧﻪ ﻓﻘﻂ ﺑﻨﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻤﻴﺮﻭ&#= 65255;ﺪ،ﮐﻪ ﺑﺎﺯ ﺩﺭ ﻧﺴﺦ ﺑ= ﺸﺮﻯ ﻭﺷﺎﻳﺪ ﺍﺯ ﻣﺴ&= #65192;ﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍ&#= 65259;ﺪ ﺭﻓﺖ. ﮐﻪ ﭼﻨﺪ ﺻ= ;ﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﮑ&= #65198;ﺍﺭ ﮐﺎﺭﻣﺎﻫﺎ،ﻭ = 5175;ﺠﺮﺑﻪ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #65198; ﻋﺬﺍﺏ ﺍﻧﻮﺍﻉ &= #65187;ﻴﻮﺍﻧﻰ ﻭﺑﺸﺮﻯ ﺭﺍ ﺩﺭ = ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺗﮑ&= #65198;ﺍﺭ ﻣﻴﮑﻨﺪ. ﺗﺎ ﺩﻭ= ﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺑ&= #65198;ﺳﺪ، ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔ&#= 65258; ﺳﻠﻮﮐﻰ ﻭﺗﺰﮐ&#= 65268;ﻪ ﺭﻭﺍﻥ ﻭ ﺭﺳﻴﺪ&= #65253; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﻓ= ﺮﻣﺎﻥ ﺍﺯﻟﻰ ﺍﺑﺪﻯ(ﮐ&= #65254; ﻓﻴﮑﻮﻥ)ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺍ ﺍﺟﺮﺍﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻪ ﺑﺎﻳﺪ ﺑﮑﻨﺪ ﻭ&= #65251;ﻴﮑﻨﺪ. ﮐﻪ ﺣﺘﻰ ﺭﻭﺡ ﻫ= ﺮ ﺃﺗﻢ ﻭﻭﻳﺮﻭﺳ&#= 65264;،ﺯﻣﺎﻧﻰ ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺳﻴﺪ،ﻫﻤﻴﻦ = 5261;ﻇﻴﻔﻪ ﻓﻄﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ، ﺗﺎ ﺑﺎ&#= 65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65165;ﻭﺍﻥ ﭘﻴﺶ ﺑﺮﻭﺩ. ﺯﻧ= ﺪﮔﻰ ﻓﻌﻠﻰ ﻫﺮﮐس، = 5169;ﻬﺸﺖ ﻣﻮﻋﻮﺩ ﭘﻴﺸﻴ&#= 65254; ﺍﻭ ﺑﻮﺩﻩ،ﻭﻣ= 5268;ﺘﻮﺍﻧﺪ ﻟﺬﺕ ﺁﻧﺮﺍ ﺑﺒ&= #65198;ﺩ،ﻭﻳﺎ ﺍﮔﺮ ﻋﺎﻗﻞ ﺑﺎ&= #65207;ﺪ، ﺍﻳﻦ ﺑﻬﺸﺖ ﺭﺍ = ﻣﻮﻗﺘﺎ ﺩﺭ ﺳﻠﻮﻙ،ﺑﺒ= 5260;ﺸﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺗﺮ ﺑﻌﺪʌ= 63; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳ&#= 65194;. ﺟﺎﻥ ﺑﺪﻫﺪ ﮐﻪ = ﺟﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺑﻴﺎﺑﺪ. = ﭘس ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ،&#= 65251;ﻘﺪﺍﺭﻯ ﺁثاﺭ ﻣﻨﻔﻰ ﻭ= 5251;ﻌﺎﻳﺐ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ &= #65175;ﻮﻟﺪ ﭘﻴﺸﻴﻦ ﻫﺴﺖ. ﻭ= ﭼﻮﻥ ﻃﻔﻞ ﻭﺟﻮﺍﻧﻰ &= #65259;ﻤﺮﺍﻩ ﺑﻰ ﺧﺒﺮﻯ ﺍﺯ ﻓ= ﻄﺮﺕ ﻭﻋﻬﺪ ﺍﻟﺴﺖ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ،ﺑﺮA= 165;ﻯ ﺧﻮﺩ ﺳﺮﻧﻮﺷﺘ&#= 65260;ﺎﻯ ﺑﻌﺪﻯ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺳﺮﻧﻮﺷﺖ ﺍﻣﺮ&#= 65261;ﺯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻓﺮﺍﻫ&#= 65250; ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺍﻣﺮﻭﺯ،ﺍﮔﺮ = 5165;ﺯ ﺧﺪﺍﻭﻧﺪ ﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺭﺍ ﺑﮑس&#= 1740; ﺒﺸﻨﺎﺳﺎﻧﺪ، = 5261;ﭘﻴﻤﺎﻥ ﻭﺗﻌﻬّﺪ ﺗﺴﻠ= 5268;ﻢ ﺳﻠﻮﮐﻰ ﺑﺮﺍﻯ &= #65193;ﮔﺮﮔﻮﻧﻰ ﺫﺍﺕ ﻭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﮑﻨﺪ،ﻧ= 5258; ﻓﻘﻂ ﺑﺎ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭﺗﺤﻠﻴﻪ ﺑﺼﻔ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺟﺒﺮﺍﻥ &= #64404;ﺬﺷته ها ﺭﺍ ﻣﻴﻨﻤﺎ= 5267;ﺪ. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺟ&= #65194;ﻳﺪﻯ ﺩﺭ ﺗﺤﻘﻖ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5268;ﺎﺑﺪ،ﮐﻪ ﺍﻭﺭﺍ ﺷﺎﻳﺴﺘ&#= 65258; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮﻣﻴﻨﻤﺎ= 5267;ﺪ. ﮔﺮﭼﻪ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﭼﻨﺪ ﺳﺎﻟﻪ ﺳﺨ&= #65176;ﻰ ﻫﺎ ﺩﺍﺭﺩ. ﻭﺑﺎ= ﺭﻧﺞ ﺍﺳﺖ،ﮐﻪ ﮔﻨﺞ &#= 65251;ﻰ ﺗﻮﺍﻥ ﻳﺎﻓﺖ. ﻭ= ﻋﺸﻖ ﺑﭙﻴﺮ ﻭﺗﻮﺳّ= 5248;ﺎﺕ ﻋﺒﺎﺩﻯ،ﻭ ﺻﺒ= 5198; ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺮ&= #65261;ﻣﻨﺪ ﺍﺳﺖ، ﮐﻪ ﺑﺎ ﮐ&= #65252;ﮑﻬﺎﻯ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ &= #65165;ﻟﻬﻰ،ﻣﻴﺘﻮʋ= 65;ﻧﺪ ﺑﺮﺧﻮﻳﺸﺘﻦ ﻓ&#= 65166;ﻳﻖ ﺁﻳﺪ،ﻭ ﺑﻤﺮﺍ= 5175;ﺐ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﻫ&= #65236;ﺘﮕﺎﻧﻪ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺳﻴﺪ. ﻭﻫﻤﻴﺸ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﮐ&= #65252;ﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ،&= #65207;ﻬﻮﺩ ﻭﻧﺠﺎﺕ ﻣﻴﺪﻫ&#= 65194;. ﻭﺑﻘﻴﻪ ﻣﻌﺎﻳ&#= 1576; ﺴﺮﺑﺎﺭ ﺗﻮﻟﺪ &= #65153;ﻳﻨﺪﻩ ﻧﻮﻉ ﻓﻮق بشر®= 0; ﺍﻭ ﻣﻴﺸﻮﺩ. ﭘس چه &#= 65170;ﻬﺘﺮ ﮐﻪ ﺍﻧﺴﺎﻥ ﺣﺘ&= #65264; ﭘس ﺍﺯ ﻧﺠﺎﺕ ﻭ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ، ﻫﻤﭽﻨ= 5166;ﻥ ﺑﺘﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺑ&= #65194;ﻫﺪ،ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺑﺎ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﻬ&= #65176;ﺮ،ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻠ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮ ﺑﺎﺷﺪ. ﮐﻪ ﺷﺎﻳ= ﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﺑﻨﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻭ &#= 65187;ﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200; ﺑﺮﺳﺪ، ﻭ ﭼﻬﺎ&#= 65197;ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;،ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ. ﻭﺩﺭ ﻫﺮ ﮐﺮه ﺍ&= #65199; ﮐﺮﺍﺕ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍﻩ ﺷﻴﺮﻯ. ﻋﺸ= ﻖ ﻭﺻﺪﺍﻗﺖ ﻭﺍﺭ&#= 65165;ﺩﻩ ﻭ ﺻﺒﻮﺭﻯ ﻫﺮﭼ&= #65258; ﺑﻴﺸﺘﺮ ﺳﺎﻟﻚ&#= 1548;ﻭﺩﺭ ﺑﻠﺎﻳﺎ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﺍﻟﻬﻰ ﭘﺮ ﻣﺤﻨ&= #65174; ﻫﺮﭼﻪ ﺳﺨﺖ ﺗﺮ = ﺑﺎﺷﺪ،ﺳﺮﻋﺖ ﭘﻴﺸﺮﻓﺖ ﻭ ﻋﻤ&= #65238; ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ. ﺁﻧﮕ&= #65166;ﻩ ﺷﺎﻳﺴﺘﻪ ﺷﻬﻮ&#= 65193; ﻗﺎﺋﻢ ﻭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ،ﻭﺑﻬﺸA= 174; ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻋ&#= 65240;ﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺳ&= #65248;ﺎﻣﺘﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﭼﻬ= ﺎﺭ ﺑﻌﺪﻯ ﺯﻧﺪﮔﻰ &= #65191;ﻮﺍﻫﻨﺪ ﮐﺮﺩ،ﮐﻪ ﻣﺎ ﺍ&#= 65251;ﮑﺎﻥ ﺗﺼﻮﺭ ﺯﻧﺪﮔﻰ &= #64380;ﻬﺎﺭ ﺑُﻌﺪﻯ ﺭﺍ ﻧﺪ&#= 65165;ﺭﻳﻢ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﻪ = ﺑُﻌﺪﻯ ﻭﺣﻴﻮﺍﻧﺎﺕ ﺩ&#= 65261; ﺑُﻌﺪﻯ،ﻭ ﮔﻴA= 166;ﻫﺎﻥ ﻳﻚ ﺑُﻌﺪﻯ ﻭ ﺟ&= #65252;ﺎﺩﺍﺕ ﺍﺯ ﻧﻈﺮ ﻣﺎ ﺑُ&= #65228;ﺪ ﺣﻴﺎتی ﻨﺪﺍﺭA= 255;ﺪ. ﺗﻮﻟﻴﺪ ﻣثل ﻭ= 5187;ﺮﮐﺖ ﻭ ﺁﺯﺍﺩی ﻮﻋﻘ&#= 65246;. ﮐﻪ ﺁﻧﺎﻥ ﺑﻌﺪ = ﺭﻭﺣﻰ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65193;ﺍﺭﻧﺪ،ﮐﻪ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺪﺍ= ;ﻥ ﺟﻮﻟﺎﻥ ﺧﻮﺩ ﻗ&= #65198;ﺍﺭ ﻣﻴﺪﻫﻨﺪ. ﺯﻧّ&#= 65262;ﻥ یونس ﭘﻴﺎﻣﺒ᥷= 8; ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺍﻭﺭ&#= 65165; ﺫﻭﺍﻟﻨﻮﻥ ﻣﻴ&#= 64405;ﻮﻳﺪ، ﺣﮑﻴﻢ ﻋﺎﺭﻑ ﺩ&= #65197; ﻓﺮﻫﻨﮓ ﻳﻮﻧﺎ&#= 65255;ﻰ،ﻧﻴﺰ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺭ&#= 65165; ﺩﺭﺩ ﻭﻣﺮﺽ ﺧﻮ&= #65165;ﻧﺪﻩ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺍﻳ= ﻦ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ &= #65187;ﻴﻮﺍﻧﻰ، ﻣﻴﮑﺮﻭب هاﻯ A= 193;ﺭ ﮐُﻤﻮﻥ ﻭ ﺧﻮﺍ&#= 65167; ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺍ= ﺧﺘﻠﺎﻟﺎﺕ ﺟﺎﻫﻠﺎﻧﻪ ﻭﻭ&#= 65187;ﺸﻴﺎﻧﻪ ﻭﺣﻴﻮﺍﻧﻴّﺖ = 5193;ﺭ ﺭﻭﺍﻥ ﻭﺫﻫﻦ ﻭ&= #65175;ﻦ ﺍﻧﺴﺎﻥ ﺍﻳﺠﺎ&#= 65193; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﻟﺬﺍ ﺍﻧﻔﻌﺎﻟﺎﺕ ﻣ&#= 65192;ﺎﻟﻒ ﻋﻘﻞ ﺳﻠﻴﻢ،ﻭ= 5169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻌﻘﻞ &= #65203;ﻠﻴﻢ ﺍﺳﺖ. ﮐﻪ ﺩﺷﻤﻦ= ﺭﻭﺍﻥ ﻭﺫﻫﻦ ﻭﺗﻦ ﻭﺗ&= #65252;ﺎﻣﻴّﺖ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺍﻭﺭﺍ ﺑﺠﺎ&= #65263; ﺗﮑﺎﻣﻞ ﻓﻄﺮی &#= 65262; ﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 1548; ﺑﺎﻧﻮﺍﻉ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻗﺒﻠﻰ ﻣﻴﺒﺮﺩ &= #65175;ﺎ ﻋﻘﺪﻩ ﻫﺎ ﻭﻣﻌ&= #65166;ﻳﺐ ﻭﮔﻨﺎﻫﺎﻥ ﻭ ﻣ&= #65236;ﺎﺳﺪ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺍ&= #65255;ﺴﺎﻥﻏﻴﺮ ﺳﺎﻟﻚ ﭼﻘﺪﺭ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﻭﭼﻘﺪﺭ = ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺻﺮﻑ ﻟﺬﺕ ﻭ ﺷﻬ= ﻮﺍﺕ ﮐﺮﺩﻩ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﺩﺭ ﻧﻄﻔﻪ ﺭﻫﺎ = ﮐﺮﺩﻩ ﻭﺗﺤﻘﻖ ﻧﺪﺍﺩ&#= 65257; ﺍﺳﺖ. ﻭ ﺳﺮﻧﻮﺷ= ﺖ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #64400;ﻪ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ &= #65251;ﻴﺴﻮﺯﺍﻧﺪ، ﻭ ﺳﺮﻧﻮﺷﺖ ﺟﺪ&= #65267;ﺪﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﻣﻴﺴﺎﺯﺩ، ﮐﻪ &#= 65193;ﺭ ﺟﻬﻨّﻢ ﻳﺎ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﻬﺎﻧﻮﻡ ﺟﻬﺎﻥ ﻭﺯﻳﺮ ﺁ&= #65235;ﺘﺎﺏ ﺻﺤﺮﺍﻫﺎ،ﻭﻓA= 198;ﺍﺭ ﺩﺍﺋﻢ ﺍﺯ ﺩﺭﻧ&= #65194;ﮔﺎﻥ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65197;ﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﮐﻪ ﺍﻣﺮﻭﺯ ﻣﺎ = ﻧﻴﺰ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ&#= 1548;ﺣﺘﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑﻨﻴﻢ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﻔﻌﺎﻟﺎﺕ ﻧﻴﺰ ﺑﺮﺣﺴﺐ ﺩ&= #65197;ﺟﻪ ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ &= #65191;ﻮﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻓﺮﺍﺩ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺷ= ﺪﻳﺪ ﺑﺎﺷﺪ ﻭﭼﺎﺭﻩ &= #65155;ﻧﺪﻳﺸﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻧﮑﻨﺪ،ﺗﻌﺎﺩA= 245; ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺑﻬﻢ ﻣﻴﺰﻧ&= #65194; ﮐﻪ ﻗﻬﻘﺮﺍﻯ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩﺭﺍ ﺩﺭﺁﻳ&#= 65256;ﺪﻩ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭﻟﻰ ﺩﺭ ﺑﺮﺧﻰ = ﺍﻧﻔﻌﺎﻝ ﺿﻌﻴف اﺳﺖ،ﮐʌ= 58; ﺯﻭﺩﺗﺮ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟ&#= 1617;ﻪ ﻣﻌﺎﻳﺐ ﺧﻮﺩ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻭ ﺯﻭﺩﺗﺮ ﺑﻔﮑ&= #65198; ﺟﺒﺮﺍﻥ ﺁﻥ ﻣﻰ = ﺍﻓﺘﺪ ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﺩﺭ ﺗﺪﺑﻴﺮﺍﺕ &= #65165;ﻟﻬﻰ ﺍﺯ ﻫﺴﺘﻰ،ﻭﺍ= 5199; ﻳﮑﺎﻳﻚ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ،ﺑﻮﻳﮋﻩ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺍ&#= 65263; ﻋﻘﻞ ﺍﻳﺪﺁﻝ ﻃ&= #65248;ﺒﻰ ﺩﺭ ﺟﺎﻣﻌﻪ، ﻧ&#= 65268;ﺰ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺩ&= #65207;ﻤﻨﻰ ﻫﺎ ﻭﮔﺮﻓﺘﺎﺭ&#= 65267;ﻬﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253; ﻭ ﺗﺬﮐّﺮﺍﺕ ﻣ&#= 65194;ﺍﻭﻡ ﺍﻟﻬﻰ،ﺩﺭ ﻓﮑ= 5198; ﻭ ﺭؤﻳﺎ ﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻥ، ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳ&#= 65194; ﮐﻪ ﺑﻔﮑﺮ ﭼﺎﺭ&= #65257; ﺍﻧﺪﻳﺸﻰ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺑﺎﺷﺪ ﺑﺨﺼﻮﺹ &= #64400;ﻪ ﺍﻧﺴﺎﻥ ﺩﺭﺑُ= 5254;بست هاﻯ ﺩﺭﺩﻧﺎﻙ = 5199;ﻧﺪﮔﻰ، ﺑﻴﺸﺘﺮ ﺍﺯ ﻗﺪ&= #65197;ﺕ ﻋﻘﻞ ﺧﻮﺩ ﺑﮑﺎ&= #65197; ﻣﻴﮕﻴﺮﺩ. ﻭﻟﺬ&= #65165; ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌ&#= 65194; ﺑﺎ ﮐﻤﻰ ﺗﻌﻘّ&#= 65246; ﭼﺎﺭﻩ ﺭﺍ ﺩﺭ ﮐ= ﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﻭ ﻋﺰ&= #65247;ﺖ ﺍﺯ ﻣﻮﺍﻧﻊ ﺗﮑ&= #65166;ﻣﻞ ﻣﻰ ﺑﻴﻨﺪ. ﮐﻪ ﺑ= ;ﻬﺘﺮﻳﻦ ﺭﺍﻩ ﻫﻤﺎﻥ ﺗﻘ&= #65268;ّﻪ ﺳﺎﻟﮑﺎﻥ ﺑﻬﺪ&#= 65165;ﻳﺖ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﻧﺘﻴﺠﻪ ﺳﺮﻳﻊ ﻭﻣثبت A= 251;ﻴﮕﻴﺮﺩ ﻭﺧﺪﺍﻭﻧﺪ ﻟﺤ&#= 65224;ﻪ ﺑﻠﺤﻈﻪ ﺍﺣﻮﺍ&#= 65245; ﺟﺪﻳﺪﻯ ﺑﺴﺎﻟ&#= 65242; ﻣﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5166;ﺍﻣﻴﺪ ﺑﺴﻮﻯ ﻫﺪﻑ،ﻭ= 5191;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻟ&= #65200;ﻭﻡ ﻟﻘﺎﻯ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺑﺮﺳﺪ. ﻭﺑﻘﻴﻪ ﻋﻤﺮ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎ ﺁﺭﺍﻣﺶ ﻭﻋ&= #65240;ﻞ ﺍﻟﻬی ﺪﺭ ﺑﻬﺸ&#= 65174; ﺍﻭﻝ ﺧﻮﺩ،ﺩﺭ &#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﺑﻬﺸﺖ ﺩﻭﻡ ﺷ&= #65170;ﺎﻧﻪ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺑﺪﻭ= ﺑﻬﺸﺖ ﭘس ﺍﺯﻣﺮﮒ ﺷﻴ&#= 65198;ﻳﻨﻰ ﺑﺮﺳﺪ. ﻫﻔﺖ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺩﺭﺳﺎﻳﻪ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ،ﻭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﮐﺮﺍﻣﺎﺕ ﻭﻋﻘ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5165;ﺣﻮﺍﻝ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65193;ﻳﮕﺮ. ﻭﺍﮔﺮ ﺍﻧﺴﺎﻥ &= #65169;ﺎ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺷ&#= 65194;ﻳﺪ ﻭﺑﺎ ﻋﻘﻞ ﺿﻌﻴ&= #65234;،ﻭﺿﻌﻴﻔﺘﺮ ﺷﺪﻩ،ﺗﺒﺪﻳﻞ = 5169;ﺠﻨﻮﻥ ﻣﻴﺸﻮﺩ ﮔﺮﭼﻪ &= #65191;ﻮﺩﺭﺍ ﻫﻤﭽﻨﺎﻥ ﻋﺎﻗ&#= 65246; ﻣﻴﺪﺍﻧﺪ. ﻭﻧﺘ&= #65166;ﻳﺞ ﺩﺭﺩﻧﺎﻙ ﺁﻳﻨ&#= 65194;ﻩ ﺧﻮﺩﺭﺍ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮ&= #65193;،ﻭﻫﺮ ﺗﺬﮐّﺮ ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﻣﺴﺨ&= #65198;ﻩ ﻣﻴﭙﻨﺪﺍﺭﺩ. ﺷ&= #65260;ﻮﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺑﺮﺧﻰ ﺿA= 252;ﻦ ﺍﻳﻦ ﺍﻧﻔﻌﺎﻟ&#= 65166;ﺕ ﻣﻨﻔﻰ ﻧﻤﻰ ﺩﺍ&= #65255;ﺴﺘﻨﺪ ﻭ ﺁﻧﺮﺍ ﺣﮑﻢ ﻃ= ﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﺑﺮﺍﻯ &= #65175;ﻮﻟﻴﺪ ﻣثل ﻣﻴﺪﺍﻧﻨA= 194;. ﻭ ﻟﺬﺍ ﺟﺎﻣﻌﻪ = ﮐﻪ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻋ&= #65166;ﻗﻞ ﻭ ﻏﻴﺮ ﻋﺎﻗﻞ، &= #65165;ﻳﻦ ﻓﻄﺮﺕ ﻃﺒﻴﻌﻰ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺁثا&#= 65197; ﻣﻨﻔﻰ ﺭﻗﺎﺑﺘ&#= 65260;ﺎی ﻤﺬﻫﺒﻰ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﺑﺎ ﻣﻘﺮﺭﺍﺕﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﻭ ﺧﺎﻧﻮﺍﺩﮔﻰ&#= 1548;ﺣﺘﻰ ﺑﻨﺎﻡ ﻣﻘﺮﺭﺍ&#= 1578; ﺪﻳﻨﻰ ﻭ ﻣﺬﻫﺒ&= #65264; ﮐﻨﺘﺮﻝ ﻣﻴﮕﻴ&#= 65198;ﻧﺪ. ﮔﺮﭼﻪ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺳ&= #65248;ﻮﻙ ﻣﻴﮕﻮﻳﻨﺪ، ﻧ= 5258; ﺍﺯﺩﻭﺍﺝ ﺷﻬﻮ&#= 65165;ﻧﻰ. ﻭﻟﻰ ﺟﺎﻣﻌﻪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﻫﺮ ﻧﻈﺎﻣﻰ ﺭﺍ = ﮐﻪ ﻣﻨﺎﺳﺐ ﺑﺪﺍﻧ&#= 65194; ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ. = ﻭ ﻟﺬﺍ ﻣﻘﺮﺭﺍﺕ &= #65203;ﻠﻮﮐﻰ ﺭﺍ ﭘﻴﺎﻣﺒﺮ ﺩ&= #65197;ﺍﺻﻄﻠﺎﺣﺎﺕ ﺍﺯﺩﻭﺍﺝ ﺟّﻨ= 5204;ی ﺒﮑﺎﺭ ﺑﺮﺩﻩ ﺍ&= #65203;ﺖ. ﭼﻮﻥ ﻣﻔﺎﻫﻴﻢ &= #65219;ﻠﺎﻕ ﻭ ﺷﻴﺮﺩﺍﺩﻥ ﺑ&= #64381;ﻪ. ﺑﺮﺍﻯ ﺍﻧﻔﻌﺎ&#= 65247;ﺎﺕ ﻣﻨﻔﻰ،ﻣﻴﺘﻮA= 165;ﻥ ﮔﻔﺖ ﺟﻨﺒﻪ ﻫﺎ&= #65263; ﮔﺬﺷﺘﻪ ﮊﻧﺘﻴ&#= 65242; ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤ&= #65174; ﺑﺸﺮﻯ ،ﻫﻤﭽﻨ= 5166;ﻥ ﺣﺎﮐﻢ ﺑﺮ ﻭﺟﻮ&= #65193; ﺍﻧﺴﺎﻥ ﻫﺴﺖ. ﻭ= ﺍﻧﻔﻌﺎﻟﺎﺕ ﻣثبت ﻋﻘﻠﺎﻧʌ= 64; ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻠﮑﻮﺗﻰ &= #65197;ﻭﺍﻥ ﺍﺳﺖ. ﺑﺮﺍﻯ ﺧﻴ= ﺮ ﺧﻮﺍﻫﻰ ﻭ ﺧﺪﻣ&= #65166;ﺕ ﺍﺧﻠﺎﻗﻰ ﻧﻴﺰ&#= 1548;ﺗﺤﺮﻳﻚ ﺩﺭﻭﻧﻰ ﻭ ﻋﻘﻠ&= #65166;ﻧﻰ ﺭﻭﺍﻥ ﻫﺴﺖ. ﻭﻟ= ﻰ ﺑﺼﻮﺭﺕ ﺟﻨﻮﻥ &= #65227;ﻤﻞ ﻧﻤﻴﮑﻨﺪ. ﺑﻠﮑ&= #65258; ﺑﺸﮑﻞ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ ﻭ ﻣﺤﺮﻣﺎﻧﻪ ﺍ&= #65203;ﺖ. ﮔﻮﺋﻰ ﻧﻴﮑﻮ ﮐ&= #65166;ﺭ ﺧﻮﺩﺭﺍ ﻓﺮﺷﺘ&#= 65258; ﻣﻰ ﺑﻴﻨﺪ. ﺩﺭ ﻫ= ;ﺮ ﺣﺎﻝ ﻭﺿﻊ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﻭﺳﺮﻧﻮﺷﺖ ﺗﻮ&#= 65247;ﺪ ﻓﻌﻠﻰ ﺍﻭ،ﺟﺒ= 5198; ﺫﺍﻧﻰ ﻧﻔس ﻳﺎ &= #65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #64400;ﻪ ﻣﺨﺎﻟﻒ ﺟﺒﺮﺍ&#= 65247;ﻬﻰ ﺭﻭﺡ ﺑﺮﺍﻯ ﺗﮑ&= #65166;ﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﻏﻀﺐ = ﻭﮐﺸﺘﺎﺭ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺳ= 5256;ﮓ ﺩﻟﻰ ﻧﻬﺎﻳﺖ ﺗ&= #65262;ﺣّﺶ ﻭﺍﻧﻔﻌﺎﻟﺎﺕ &#= 65197;ﻭﺍﻥ ﺍﺳﺖ. ﮐﻪ ﺣﺘﻰ ﺩ= ;ﺭ ﭘﺎﻙ ﺭﻭﺍﻧﺎﻥ &= #65183;ﻨﮓ ﺩﻓﺎﻋﻰ ﺩﺭ ﻫﻨ&= #64405;ﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻤﻠﻪ ﺩﺷﻤʌ= 56;ﺎﻥ ﺭﺍ ﻧﻴﺰ ﺟﺎﻳﺰ = ﻧﻤﻰ ﺩﺍﻧﺪ. ﻭﺩﺭ ﺣﺪ= ﻭﺩ ﻫﻤﺎﻥ ﺩﺭﺟﻪ ﺣ&= #65252;ﻠﻪ ﻭ ﺁﺳﻴﺐ ﺩﻓﺎﻉ = ﻣﻴﮑﻨﺪ، ﻭﻟﻰ ﺍﻧﺘﻘﺎﻡ &= #65169;ﻌﺪﻯ ﻧﺪﺍﺭﺩ. ﻭ ﻳﺎ ﺍ= ;ﺳﻴﺮﺍﻥ ﺭﺍ ﻧﻤﻰ ﮐﺸﻨﺪ.= ﺷﺮﺍﻳﻂ ﺟﻨﮕﻰ ﻣﺤﻴﻄی که ﺗﻤﺎﻡ ﺷﺪ، = 5153;ﻧﻬﺎ ﺭﺍ ﺁﺯﺍﺩ ﻣﻴﮑ&= #65256;ﺪ. ﮔﺮﭼﻪ ﺑﺎ ﺗﻌﻠ&= #65268;ﻤﺎﺕ ﺁﻣﻮﺯﺶ ﮐﻪ ﺑﺂ&= #65255;ﻬﺎ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. = <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﺷﮑﺎ= 5247;ﻰ ﮐﻪ ﮔﺮﻓته انž= 3; ﺍﻳﻦ ﺍﺳﺖ،ﺑﺮﺧﻰ ﺍ= 5255;ﻔﻌﺎﻟﺎﺕ ﺭﺍ ﺍﺯ ﻣﻘﻮﻟﻪ = ﺗﻤﺎﻳل ﻤﻴﺪﺍﻧﻨﺪ. ﺩﺭ&= #65187;ﺎﻟﻴﮑﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﻣﻨﺒ= ﻊ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65259;ﺴﺘﻨﺪ ﺷﺎﻳﺪ ﺗﻤﺎﻳﻞ &= #65261; ﺳﻤﭙﺎﺗﻰ ﻃﺒﻴ&#= 65228;ﺖ ﻋﻘﻠﺎﻧﻰ ﺩﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ. ﻭ ﺍﺭﺗﺒﺎ= ﻃﺎﺕ ﺟﻨﺒﻪ ﺟﺴﻤﺎﻧ&#= 65264; ﻭﻟﻰ ﻫﺮ ﺩﻭ ﺣﺮ= ﮐﺖ ﺩﺭﻭﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻫﺴﺘﻨﺪ،ﻭﺍﺯ = 5259;ﻢ ﻣﺎﻳﻪ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. ﻟﺬﺍ ﻃﺒﻴﻌﺖ ﺷ&= #65192;ﺺ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭ ﺁﻥ ﺍﻧﻔﻌﺎ&= #65247;ﺎﺕ ﻭ ﺗﻤﺎﻳﻠﺎﺕ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﺩ. ﻭ</span><span dir=3DLTR></span><sp= an lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﺎﻳﺪ ﺁﻧﺮﺍ ﻃﺒﻴﻌﺖ &= #65259;ﺴﺘﻰ ﺑﺪﺍﻧﻴﻢ. ﻭ ﺍﮔ= ﺮ ﭼﻨﺎﻥ ﺑﺎﺷﺪ،= 5169;ﺎﻳﺪ ﺍﻧﻔﻌﺎﻟﺎﺕ،A= 183;ﻨﺒﻪ ﻣﻨﻔﻰ ﺻﻔﺎﺕ ﺩ&= #65197;ﻭﻧﻰ ﺭﺍ ﮐﻨﺘﺮﻝ ﮐﺮ&= #65193;. ﻭﺗﺨﻠﻴﻪ ﻧﻤﻮ&#= 65193;،که ﺒﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺳﻠﻮﻙ ﻣﻴﺘﻮﺍ&#= 65253; ﭼﻨﻴﻦ ﮐﺮﺩ. ﻭ ﻧ= ;ﻪ ﺑﺎ ﺁﻣﻮﺯﺷﻬﺎ&#= 65263; ﻧﻈﺮﻯ ﻭﺯﺑﺎﻧ&#= 65264; ﻭ ﺩﺍﺭﻭﻥ ﻣؤث= 617;ر ﺑﺮﺍﻯ ﺍﻳﻦ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﻧﻴﺴﺖ. ﺍﻧﺴﺎﻥ = ﮐﻪ ﺑﺎﻳﻦ ﺻﻔﺎﺕ ﻭ&= #65187;ﺸﻰ ﺧﻮﺩ ﻋﺎﺩﺕ ﻣﻴ&= #64401;ﻨﺪ،ﺁﻧﺮﺍ ﻃﺒﻴﻌﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺧﺪﺍﺋﻰ ﻣﻴﺪﺍﻧﺪ،ﻭ ﺁ= 5255;ﺮﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻭ = ﻋﻠﻰ ﺭﻏﻢ ﺁﺳﻴﺒﻬﺎ&#= 65263; ﺭﺳﻴﺪﻩ،ﺑﺎﺯ = 5193;ﺭ ﺧﻮﺩ ﺣﻔﻆ ﻣﻴﮑ&= #65256;ﺪ. ﮔﻮﺋﻰ ﻣﻌﺘﺎﺩ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺎ ﺩﻳﺪﻥ ﺁثا= 5197; ﻣﻨﻔﻰ ﺍﻋﺘﻴﺎ&#= 65193; ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍ&#= 65251;ﻪ ﻣﻴﺪﻫﺪ. ﺻﻔﺎﺕ = ﺟﺎﺑﺮﺍﻧﻪ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮑ&= #65176;ﺎﺗﻮﺭﻫﺎ،ﻭʄ= 00;ﺴﺎﻧﻰ ﮐﻪ ﺩﺭ ﺧﺪﻣﺖ ﺩ= ﻳﮑﺘﺎﺗﻮﺭﻫﺎ ﻗﺮﺍﺭﻣﻴﮕﻴﺮ= 5255;ﺪ،ﺑﺪﺭﺟﻪ ﮐﻤﺘﺮی اﺯ ﺩﻳ= 4401;ﺘﺎﺗﻮﺭﻫﺎ، ﺳﻨﮓ ﺩﻟﻰ ﻭﺗﻮ&= #65187;ّﺶ ﺧﻮﺩﺭﺍ ﺑﻨﺎﻡ &= #65193;ﻳﮑﺘﺎﺗﻮﺭ ﺑﺮ ﻣﺮﺩﻡ ﻭﺍﺭ&= #65193; ﻣﻴﮑﻨﻨﺪ. ﺍﮔﺮ = ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﻴﻤﺎﺭ&#= 65165;ﻥ ﻋﻘﺪﻫﺎﻯ ﻧﺒﺎ&#= 65207;ﻨﺪ،ﮐﺴﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺩ&= #65267;ﮑﺘﺎﺗﻮﺭ ﺳﻴﺎﺳﻰ ﻭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﺷﻮﺩ. ﮔﺮﭼﻪ ﺩﻳ= ﮑﺘﺎﺗﻮﺭﻯ ﺷﺮﺍﺭﺕ ﺭﻭﺣی &#= 65153;ﺭﺍﻡ ﺗﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ= ﺑﺨﺎﻃﺮ ﺣﻔﻆ ﻭﺍﺯﺩﻳﺎ&#= 65193; ﻣﻨﺎﻓﻊ ﮐﻨﺘﺮ&#= 65245; ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65193;. ﻭ ﺩﻳﮑﺘﺎﺗﻮﺭ&#= 65263; ﺭﺍ ﺑﺴﺘﻪ ﺑﻀﻌ&= #65234; ﻭﻣﻐﺰ ﺩﻳﮕﺮﺍ&#= 65253; ﭘﻴﺶ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺒﺮ= ;ﺩ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻓﻠﺴﻔﻪ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﺍﻧﻔﻌﺎﻟﺎﺕ ﻣ&#= 65256;ﻔﻰ ﺭﻭﺍﻥ ﺭﺍ،ﺩﺭ &#= 65259;ﺒﻮﻁ ﻭﺳﻘﻮﻁ ﻣﻘﺎﻡ &= #65255;ﻔس ﻳﺎ ﻣﻴﻞ ﻃﺒﻴﻌ&= #65264; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65155;ﻫﺮﻳﻤﻨﻰ ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ &= #65251;ﻴﺪﺍﻧﺪ. ﮔﻮﺋﻰ ﻫﻤﺎﻥ ﻃ&= #65262;ﺭ ﮐﻪ ﺧﺪﺍﺋﻰ ﺩﺭ&= #65169;ﺎﻟﺎ،ﻃﺎﻟﺐ ﺍﺭﻭﺍﺡ ﺑﺴﻮﻯ &= #65191;ﻮﺩ،ﺩﺭ ﺻﻔﺎﺕ ﻭﮐﻤﺎﻟ&#= 65166;ﺕ ﻣﻴﺒﺎﺷﺪ. ﺧﺪﺍ&= #65163;ﻰ ﻣﻨﻔﻰ ﺩﺭ ﭘﺎﺋ&= #65268;ﻦ ﺑﻨﺎﻡ ﺍﻫﺮﻳﻤ&#= 65254; ﻳﺎ ﺷﻴﻄﺎﻥ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﺩ،ﮐﻪ ﺑﺮ= 5191;ﻠﺎﻑ ﻭﺟﻮﺩ ﻣﺸﺒﺖ ﺧ&= #65194;ﺍ،ﺷﻴﻄﺎﻥ ﻭﺟﻮﺩ ﻋﺪﻣﻰ ﻳ&= #65166; ﺑﺎ ﻋﻠﺎﻣﺖ ﺭﻳ&= #65166;ﺿﻰ ﻣﻨﻔﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﭼﻮﻥ ﺟﺎﺫﺑ&= #65258; ﺯﻣﻴﻦ ﻫﺮ ﭼﻴﺰ&= #65263; ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﺴﻮﻯ ﺧﻮﺩ ﺑﮑﺸﺪ. ﻣﮕ= ﺮ ﻣﻮﺟﻮﺩﻯ ﺑﺎ ﺗ&= #65248;ﺎﺵ ﺳﺨﺘﻰ ﺑﺨﻮﺍﻫ&#= 65194; ﻣﻘﺎﻭﻣﺖ ﮐﻨﺪ. = ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺨﻮﺍ&= #65259;ﺪ ﭘﺮﻭﺍﺯ ﺑﺂﺳﻤ&#= 65166;ﻥ ﻭﻣﻌﺮﺍﺝ ﻭ ﺍﺳ&= #65198;اء ﺭﻭﺣﻰ،ﺩﺭ ﺍﻧ= 5262;ﺍﻉ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺑﻨﻤﺎﻳﺪ. ﺍﻳﻦ ﻣﻘﺎﻭﻣﺖ &= #65261;ﺩﺳﺖ ﺗﻨﻬﺎ ﺩﺭﺳﻠﻮ&#= 1705; اﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺑ= ﺎ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺃﻧﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548;ﮐﻪ در کلاس ﻫﺮ ﻳ᥼= 2; ﺍﺯ ﺍﻳﻦ ﻭﻟﺎﻳﺘﻬ&#= 65166;،ﭘس ﺍﺯ ﻣﻮﻓﻘﻴّﺖ &#= 65207;ﻬﻮﺩﻯ ﻭ ﺗﮑﺎﻣﻠﻰ،ﺩ= 5197;ﻣﺮﺍﺗﺒﻰ ﺑﻬﺸﺘﻰ ﻭﺩﺭ ﺗ&= #65262;ﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﻟﺬﺍ ﮐﺎﻣﻠﺎ&= #65253; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺮﺗﺮ ﺍﺯ ﺍﻧﺒ&= #65268;ﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺃﻧ= ﺒﻴﺎﻯ ﺍﺳﺮاء ﮐﻨﻨﺪA= 257; ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; می ﺒﺎﺷﻨﺪ. ﻭﻣ&#= 65240;ﺎﻡ ﺭﻭﺣﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪ&#= 65257; ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ&#= 1548; ﺩﺭﻣﺮﺯ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺎ ﺑﻌث&#= 1578; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﺁﺧﺮﻳʌ= 54; ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﺭﻭﺡ ﻣﺤﻤﺪ = ﻧﺨﺴﺘﻴﻦ ﺳﺎﻟﻚ ﺩﺭ ﺑﻨﺪ&= #64404;ﻰ ﻣﻬﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﺷﺎﻳﺪ ﺑﻨﻮ&= #65197;</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺭﺏّ ﺭﺣﻤﺎ᥽= 3; ﺑﺮﺳﺪ ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﺑﺠﻬﺎﻥ ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ، ﺳ&#= 65262;ﭘﺮﻣﻦ ﻫﺎ ﻭ ﻧﻴﻮﻣﻦ ﻫ= ﺎ، ﺗﻨﻬﺎ ﺍﺭﻭﺍﺡ &= #64400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺻﺎﺣﺐ &= #65207;ﻬﻮﺩ ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﻨﺪ،ﮐﻪ ﺭﻭﺣﻰ ﻣﻘﺪّس = 5207;ﺪه اﻧﺪ. ﻭ ﻧﺒﺎﻳﺪ = ﮐﻪ ﻣﺎ ﻭﺿﻊ ﻧﻮﻉ ﻓ= ﻮﻕﺑﺸﺮﻯ ﺭﺍ،ﺷﺒﻴﻪ ﻧﻮ= 5225; ﺑﺸﺮﻯ ﺑﺪﺍﻧﻴ&#= 65250;،ﺑﻠﮑﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻈﻴﻢ ﺗﺮ ﺍﺳﺖ.= <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻓﻠﺎﻃﻮﻥ ﺭﻭﺡ ﺭﺍ ﺩﺭ ﺍﺻ= ﻞ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;،ﮐﻪ ﭘﺮﻭﺍﺯﻫﺎﺋﻰ &#= 65193;ﺍﺷﺘﻪ،ﻭ ﭼﻮﻥ ﺑﺎﻝ ﻭﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳ= ﺖ ﺩﺍﺩﻩ،ﺍﺳﻴﺮ = 5251;ﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ. ﺍﻟﺒ= ﺘﻪ ﺭﻭﺡ ﺃﺯﻟﻰ ﻫﺮ&= #64400;س ﻭﻫﺮﻣﻮﺟﻮﺩﻯ &#= 65165;ﮔﺮ ﺁﻧﺮﺍ ﺧﺎﻟﻰ ﺍ&= #65199; ﺻﻔﺎﺕ ﻣثبت ﺑA= 194;ﺍﻧﻴﻢ،ﺧﺎﻟﻰ ﺍﺯ ﻣﻌﺎﻳﺐ ﻧﻴ&= #65200; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺍﺩﻭﺍﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ،ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ= 5235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺘﺪﺭﻳﺞ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194; ﺗﺮﻯ ﻳﺎﻓﺘﻪ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﻓﺮﺻ= 5174; ﺳﺮﮐﺸﻰ ﻭ ﺳﺘﻤ&= #64401;ﺎﺭﻯ ﻭﻣﻨﻔﻰ ﮔﺮﻯ ﺑ&= #65166;ﻧﺴﺎﻥ ﺟﺎﻫﻞ ﻳﺎ ﺧﻮﺩ&= #65169;ﻴﻦ ﺩﺍﺩﻩ ﺷﺪﻩ، ﻭ&#= 65247;ﺬﺍ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ&#= 1548;ﺩﺭ ﻓﺼﻮﻝ ﻧﻬﺎﺋﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺴﺖ. ﻭ= ﺍﻟّﺎ ﺗﻮﻟﺪﻯ ﺑﺠﻬﺎ&#= 65253; ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ. = ﻭﻟﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎ &= #65175;ﻔﺎﻭﺕ ﺩﺭ ﻣﻔﺎﺳﺪ ﻭﻣ&= #65228;ﺎﻳﺐ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﻭﺩﻳﮕﺮ ﻣﻮﺍﻧ&#= 65226; ﺭﻭﺣﻰ ﺍﺳﺖ ﻭ ﺍ= ﮔﺮ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﭘ&= #65256;ﺞ ﻭﻟﺎﻳﺖ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻣﻬﺎﻯ ﭘﻴﺸﻴﻦ،ﻫﺮ ﺑ= 5166;ﺭﺑﺸﻬﻮﺩ ﻧﻬﺎئی ﻤﺮﺑﻮ= 91;ه ﺮﺳﻴﺪﻩ ﺑﺎﺷﺪ&#= 1548; ﺍﻳﻨﻚ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ ﻣﺤﻤﺪﻯ ﻭ ﺗﺠﺪ&= #65267;ﺪ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ، ﺑﺸﻬﻮﺩ ﻣﺠﺪﺩ &= #64344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺑﻨ= ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس،ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65261; ﺍﻳﺪﺁﻝ ﻭﺍﻟﮕ&#= 65262;ﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺍﻯ ﻧﻮﻉ A= 169;ﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍﻩ ﻣﻴﻴﺒﺎﺑ&#= 65194;. ﮔﻮﺋﻰ ﻳﻚ ﺭﻭﺡ = ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ ﮐﻪ ﺑ= ﺎﺷﺪ ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ &= #65165;ﻳﺪﺁﻝ ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ ﺑﺮﺳﺪ. ﻭﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ = ﺃﺑﺪ ﺑﺎﻳﺪ، ﻫﺮ ﺑﺎ&#= 65197; ﺑﻴﻚ ﺗﺠﻠّﻰ ﺍ&#= 65247;ﻬﻰ ﺑﺮﺳﺪ. ﮔﺮﭼﻪ ﺭ= ﻭﺣﻰ ﻧﺴﺒﺖ ﺑﺎﻧﻮﺍ&#= 65225; ﻗﺒﻠﻰ،ﺩﺍﺭﺍA= 263; ﺻﻔﺎﺕ ﻭ ﺗﻘﺮﺏ = ﮐﻤﺎﻟﻰ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﻧﺴﺒﺖ ﺑﺎﻧﻮﺍ&#= 65225; ﺑﺮﺗﺮ ﺑﻌﺪﻯ،= 5169;ﺸﺪﺕ ﻧﺎﭼﻴﺰ ﻭﺟﺎﻫ&#= 65246; ﻭﻭﺣﺸﻰ،ﻭﻫﻤ@= 381;ﻨﺎﻥ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ&#= 1548;ﺑﺎﺭﺩﻳﮕﺮ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﺴﺦ ﻭ ﻣﺴﺦ ﻭﻓﺴﺦ ﻧ= ﻴﺰ ﺑﺮﻭﺩ. ﻭﺍﺯ ﺧﺪ= ﺍﻭﻧﺪ ﺩﻭﺭ ﺗﺮ ﮔﺮﺩﺩ.= ﻭ ﺑﺠﺎﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎ&#= 1548;ﺑﮕﺬﺷﺘﻪ ﻫﺎﻯ ﺯﺷﺖ ﺩﺭ ﺻ= ﻮﺭﺕ ﻧﻮﻋﻰ ﻣﻴﺮﻭﺩ. = ﺍﺭﻭﺍﺡ ﻣﺪﺍﻡ ﺗﻌﺎﻟﻰ &= #65261; ﺻﻌﻮﺩ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻧﻮﻋﻰ، ﻭ ﺍﺯﻣ&#= 65198;ﺍﺗﺐ ﻋﻘﻠﻰ ﻭ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﻣ&= #65268;ﺮﻭﺩ. ﻭﻫﺮﺑﺎﺭ ﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﻣﺸﻬﻮﺩ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﮐ= ﺎﻣﻠﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺍ&#= 65267;ﻦ ﻫﻤﺎﻧﻰ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﺭﺍ ﺩﺍﺷﺘﻪ. ﻭﺑ= ﻴﺸﺘﺮ ﭼﻮﻥ ﺑﻌﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻧﻴﺰ ﺭﻓﺘﻪ ﺑﺎ&= #65207;ﻨﺪ، ﻭﻟﻰ ﻫﻨﻮﺯ ﮐﻤ&= #65166;ﻝ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﮐ= ﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ، ﻫﺮ ﺭﻭ&#= 65185; ﺑﺎﻳﺪ ﻣﺪﺍﻡ ﺗ&= #65198;ﻙ ﺁثاﺭﺻﻔﺎﺕ ﻗA= 170;ﻠﻰ،ﻭ ﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194;. ﻭﺣﺘﻰ ﺟﺎﻥ ﺷﻴ&= #65198;ﻳﻦ ﺧﻮﺩﺭﺍ ﺑﺪﻫﺪ&#= 1548;ﮐﻪ ﺑﺠﺎﻧﺎن اﻟﻬA= 264; ﺑﺮﺗﺮ ﺧﻮﻳش ﺒ&#= 65198;ﺳﺪ،ﻭﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺻﻔﺎت &#= 65256;ﻮﻉ ﺑﺮﺗﺮ ﻓﻮق ﺒﺸ&#= 65198;ﻯ ﺭﺍ ﺑﻴﺎﺑﺪ، ﺗ&#= 65166; ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ،ﮐﻪ ﺑﻬﺘﺮ ﻭﺯﻭﺩﺗ&#= 65198; ﺑﺘﻮﺍﻧﺪ. ﺑﻨﻮ&= #65197; ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ. = ﻭﺗﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺮﻭﺩ. ﻭﭼﻬﺎﺭ&= #65211;ﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ .= ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎﻭﻟﺎﻳﺖ،ﻫA= 252;ﻴﻦ ﻫﺪﻑ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﮐﻪ ﺗﺨﻠﻴﻪ ﺍﺯ = ﮔﺬﺷﺘﻪ،ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﻴﺎﺑﻨﺪ،ﺁﻧ@= 405;ﺎﻩ ﺩﺭ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺳﻠﻮﮐﻰ ﻫﻔﺖ ﺷ&= #65260;ﻮﺩ ﻣﺪﺭﻙ ﻣﻮﻓﻘﻴ&#= 1617;ﺖ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺍﺭﻧﺪ. ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﭘﻨﺞ ﺗﻦ ﻣﻘﺪﻣ&= #65166;ﺗﻰ ﻭﻧﻴﺰ ﻧﻮﺭ ﻗﺎ&= #65163;م ﻮﻋﺮش ﺮﺣﻤﺎﻥ. &= #65193;ﺭ ﻫﺮﻣﺮﺣﻠﻪ ﺳﻠ&#= 65262;ﮐﻰ،ﺑﺎ ﻋﻘﻠﻰ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﻭﻧﻴﺮﻭﻫﺎﻯ ﺍ&#= 65197;ﺍﺩﻯ ﻭﻋﺸﻖ ﻭﺻﺒﺮ،= 5261;ﺩﻳﮕﺮ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65251;ﻴﺮﺳﻨﺪ. ﻭﺩﺭ ﺷﺮﻁ ﮐﺎﻓ&= #65264; ﻭﺣﺪّ ﮐﻔﺎﻳﺖ &#= 65165;ﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ،ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺑ&= #65166;ﻟﺎﺗﺮ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; . ﺍﮔﺮ ﺳﺎﻟﮑﻰ ﺑ= ;ﺤﺪّ ﮐﺎﻓﻰ ﺍﺯ ﺗﺰﮐ&= #65268;ﻪ ﻧﺮﺳﺪ،ﺑﻔﺮﺽ = 5175;ﻮﻟﺪ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎ&= #65175;ﺮ،ﻧﺎﺗﻮﺍﻥ ﺩﺭ ﺍﺟﺮﺍﻯ ﻭﻇ&= #65268;ﻔﻪ ﻓﻄﺮﻯ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ،ﮐﻪ ﺧﻄﺮ &#= 65239;ﻬﻘﺮﺍﻯ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﻧﻮ= ﻉ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﻭﻟﺬﺍ ﻋﺠﻠﻪ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺑﺮﺍﻯ ﻧﺠﺎﺕ،= 4400;ﺎﺭ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5165;ﻭ ﺍﺳﺖ،ﮐﻪ ﮐﺎﺭ &#= 65207;ﻴﻄﺎﻥ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳ&= #65174;. ﺧﻄﺮ ﺑﺰﺭﮒ ﺳﺎ&= #65247;ﮑﺎﻥ ﺿﻌﻒ ﻣﺤﺒﺖ ﺳﺎ&= #65247;ﻚ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65191;ﻮﺩ، ﻭ ﺩﺍﺷﺘﻦ ﻫﺮﻣ&= #65240;ﺪﺍﺭ ﻣﺤﺒّﺘﻰ ﺑﻮﻟ= 5166;ﻳﺘﻬﺎﻯ ﻫﺮﻓﻘیه ﺴﻔﻴA= 258; ﻗﺒﻠﻰ که ﺠﺰ ﺷ&#= 65198;ﻙ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺯﻳﺮﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﺩﺍ&= #65197;ﺩ. ﻭ ﺑﻘﻮﻝ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭘﻴﺎﻣﺒﺮ&= #1548;ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤ&= #65198; ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261; ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑ&= #65166;ﺷﻨﺪ،ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺑﻮﺩ، ﺩﺭﺩﻯ ﮐ&#= 65258; ﻣﺪﻋﻴﺎﻥ ﺩﻳﻦ&#= 1548;ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎﻕ ﺩﺍﺭ&#= 65255;ﺪ ﮐﻪ ﺍﮔﺮ ﺑﻰ ﺩﻳ= ﻦ ﺑﺎﺷﻨﺪ، ﺑﻬﺘ= 5198; ﺍﺯﺑﺪﺩﻳﻨﻰ ﺁ&#= 65255;ﺎﻥ ﺍﺳﺖ. ﻭ ﺳﺎﻟﮑﺎ= ﻥ ﺑﻪ ﺩﻳﻨﻰ ﻭ ﺑﻬ= ﺒﻮﺩﻯ ﺩﺍﺭﻧﺪ،که ﺒʌ= 60;ﺸﺘﻰ ﻭ ﺑﻪ ﺷﺪه اﻧﺪ. = ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﻣﻌﺼﻮ= 5249; ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ ﻭ= ﻭﻇﻴﻔﻪ ﻭﺗﻌﻬّﺪﻯ ﻣﻴ= 5170;ﺎﺷﻨﺪ، ﮐﻪ ﺧﺪﻣﺎﺕ ﺍﻟ&= #65260;ﻰ ﺁﻧﻬﺎ ﭘﺎﺩﺍﺵ &= #65195;ﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺗﻮﻟﺪ ﺁ&= #65191;ﺮ ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﻣ&= #65268;ﮕﺮﺩﺩ. ﺯﻳﺮﺍ ﺩﺭ ﺗﺮﺑ&= #65268;ﺖ ﻭ ﺗﺪﺑﻴﺮ ﻭﻳﮋ&= #65257; ﺭﺏّ ﺭﺣﻤﺎﻧﻰ &#= 65251;ﻴﺒﺎﺷﻨﺪ. ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﮐ&= #65258; ﺩﻭﺭ ﺍﻧﺪﻳﺸﻰ &= #65251;ﺎ،ﺣﺘﻰ ﺍﮔﺮ ﻣﻄﺎﻟﻌﺎ&#= 65173;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻈﺮﻯ ﺑﺎﺷʋ= 94;، ﻭﻟﻰ ﻫﻨﻮﺯ ﻭﺍ&= #65197;ﺩ ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﻭ = ﺳﻠﻮﮐﻰ ﻧﺸﺪﻩ ﺑﺎﺷﻨﺪ&#= 1548;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭘﻴﺸﺮﻓﺘ&= #65264; ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ. ﻭﺍﻧﺴﺎﻥ = ﻋﺎﻗﻞ ﺗﺮ،ﺑﻔﮑﺮ ﺁﻏ= 5166;ﺯ ﺳﻠﻮﻙ ﺑﺎ ﻭﻟﻰ = ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺗﺎﺑﺘﺰᤨ= 0;یه ﻨﻔس ﺑﭙﺮﺩﺍﺯ= 5193;. ﺗﺎ ﺑﺘﺠﻠﻴﻪ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﻭ= ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﻋﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﺭﺳﻴﺪ، ﻣﻌﺼﻮ= 5249; ﺍﺯ ﻫﺮ ﻣﻌﺼﻴﺖ = ﻭﻣﺼﻮﻥ ﺍﺯ ﻫﺮ ﻗﻬﻘﺮﺍ = ﻣﻴﺒﺎﺷﺪ. ﻭﺑﻘﻴﻪ ﺑﻘﺸﺮ&#= 65263; ﮔﺮﻳﻤﺬﻫﺒﻰ ﻭ&#= 65251;ﺸﺮﻙ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﻫ&= #65204;ﺘﻨﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;،ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ،A= 169;ﺮﺍﻯ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺑ&= #65184;ﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﭘ= ﺶ ﺳﻘﻮﻁ ﻧﻔس ﻭﺭ&#= 65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﺑﮕﻔ&#= 65176;ﻪ ﺍﻓﻠﺎﻃﻮﻥ، ﻧ= 5176;ﻴﺠﻪ ﺗﺄثیر ﻣﻨﻔﻰ A= 165;ﻧﻔﻌﺎﻟﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻭﺟﺎ&#= 65259;ﻠﺎﻧﻪ ﻭﻭﺣﺸﻴﺎﻧﻪ ﺍ&#= 65203;ﺖ. ﮐﻪ ﺑﺎﺩﺍﺷﺘﻦ &= #65211;ﻮﺭﺕ ﺑﺸﺮﻯ ﺗﺎ ﻭﻗﺖ = ﻣﺮﮒ،ﺑﺎﺯﺳﻴA= 198;ﺗﻰ ﺣﻴﻮﺍﻧﻰ ﻭ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ. ﻭﻫﻤﭽ&= #65256;ﺎﻥ ﻧﺰﻭﻝ ﻭﺳﻘﻮﻁ &= #65169;ﺤﻘﺎﺭﺕ ﻭ ﻗﻬﻘﺮﺍ ﺍﺯ ﻫ= ﻢ ﺍﮐﻨﻮﻥ ﺩﺍﺭﻧ&#= 65194;،ﻭﻋﻘﻞ ﺭﺍ ﻧﻴﺰ ﺍﺯﺩﺳ&= #65174; ﻣﻴﺪﻫﻨﺪ. ﮔﺮﭼ&= #65258; ﺧﻮﺩﺭﺍ ﻋﺎﻗﻞ &= #65175;ﺮ ﻧﻴﺰ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﭘس ﭼﻪ ﺑﻬﺘﺮ ﮐ&= #65258; ﺍﻧﺴﺎﻥ ﻫﺮﭼﻪ &= #65199;ﻭﺩﺗﺮ،ﺑﻔﮑʋ= 98; ﻧﺠﺎﺕ ﺭﻭﺡ ﺧﻮ&= #65193;،ﺍﺯ ﺁﻳﻨﺪه ﻫﺎﻯ ﻫ&#= 65262;ﻟﻨﺎﻙ ﺑﺎﺷﺪ. ﮐﻪ ﻓﺮﺩ= ﺍ ﻧﻴﺰ ﺧﻴﻠﻰ ﺩﻳ&= #65198; ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﺮ= ﭼﻪ ﺯﻣﺎﻥ ﺳﻘﻮﻁ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺩﺭﺍﺯﺗﺮ،ﺳﺮA= 227;ﺖ ﻭﺷﺘﺎﺏ ﺣﻘﺎﺭ&#= 65173; ﻧﻮﻋﻰ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﻭ ﺍﮔﺮ ﺗﻮﺑﻪ ﺳ= ﻠﻮﮐﻰ ﻧﻴﺰ ﺑﮑﻨﻨﺪ،= 5169;ﺴﺨﺘﻰ ﻭ ﺃﻧﺪﮐﻰ ﭘﻴﺸ&= #65198;ﻓﺖ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 1578; که ﺑﻘﻬﻘﺮﺍ ﻧ= 5198;ﻭﻧﺪ، ﻭ ﺑﺎ ﻧﺴﺦ ﺑﺸﺮ= ﻯ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65251;ﺘﻮﻟﺪ ﮔﺮﺩﻧﺪ. ﺗﺸﺒﻴ&= #65258; ﺳﻘﻮﻁ ﻧﻮﻋﻰ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ،ﭼﻮA= 253; ﺳﻨﮕﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﺑﺎﻟﺎﻯ ﮐﻮﻩ ﺑ&= #65176;ﻪ ﺩﺭّﻩ ﻣﻰ ﻏﻠﻄ&#= 65174;. که هرﭼﻪ ﻣﺎﻧʌ= 28;ﻰ ﺩﻳﺮﺗﺮﺩﺭﺑﺮ= 5165;ﺑﺮﺵ ﺑﺎﺷﺪ،ﺑﺎ ﺿﺮ= 5169;ﺖ ﺳﺨﺘﺘﺮﻯ ﺑﺮﺧ&#= 65262;ﺭﺩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ،ﻣﻴﺘA= 262;ﺍﻥ ﮔﻔﺖ ﺍﻳﻦ ﺳﻘﻮ&= #65217; ﻣﻘﺎﻡ ﺭﻭﺣﻰ،= 5255;ﺘﻴﺠﻪ ﮐﺸﺶ ﻣﻨﻔﻰ ﺃﻫ&= #65198;ﻳﻤﻦ ﺷﻴﻄﺎﻥ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺑﺎﺯ ﺑﺎﻳﺪ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﺣﻴﻮﺍﻧﺎﺕ،ﺧA= 262;ﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65175;ﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺑﺎﻳﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺠﺎﻡ ﺑﺪʌ= 59;ﻨﺪ. ﮐﻪ ﺣﺘﻤﺎ ﻭﻫﻤ&= #65258; ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭﺣﺘﻰ ﺭﻭﺡ ﻫﺮ = ﺃﺗﻢ ﻭﻭﻳﺮﻭس ﺁﻧﺮ= 5165; ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺩ. ﻭ ﺑﺒﻰ ﻧﻬ= ;ﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ &= #64400;ﻪ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭ&= #65173; ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭ ﻓﺮﻣﺎﻥ(= ﮐﻦ ﻓﻴﮑﻮﻥ)ﺍﻧﺠﺎ&#= 65249; ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ. = ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺃﺯﻝ ﺗﻤﺎﻣ&= #65264; ﺍﻧﻮﺍﻉ،ﻭ ﺗﻤ= 5166;ﻣﻰ ﺗﺠﻠﻴﺎﺕ ﺧﻮﺩ &= #65175;ﻤﺎﻡ ﺻﻔﺎﺕ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﻧﻮﻋﻰ ﺭﺍ،ﺁﻣ= 5166;ﺩﻩ ﮐﺮﺩﻩ. ﻭﻫﺮﺑﺎ&= #65197; ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ ﺑ= ﺎﻳﺪ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺧ&= #65262;ﺩ ﺑﺮﺳﻨﺪ. ﮐﻪ ﻣﺎ= ﺁﻧﺮﺍ ﺭبب اﻟﻨﻮﻉ ﻣA= 268;ﮕﻮﺋﻴﻢ. ﻭﺩﺭ ﺑﺸﺮ ﺭﻭح اﻟﻘﺪس ﺟﺒﺮﺋA= 268;ل اﺳﺖ. ﻋﺪﻡ ﺍﻧﺠ&= #65166;ﻡ ﺍﻳﻦ ﻭﻇﻴفه ﻔ= 5220;ﺮﻯ ﻭﮊﻧﺘﻴﮑﻰ ﻭ ﻋ&= #65260;ﺪ ﺍﻟﺴﺖ ﺗﻮﻟﺪ ﭘ&= #65268;ﺸﻴﻦ، ﻣﻨﺠﺮ ﺑﻐﻀﺐ ﻭ = ﺍﻧﺘﻘﺎﻡ ﻭﻣﺠﺎﺯﺍﺕ ﺍﻟ&#= 65260;ﻰ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻫ= ﻤﺎﻥ ﺗﻮﻟﺪﺍﺕ ﺑﺪﺗ&#= 65198;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻧﺴﺦ ﻭﻣA= 204;ﺦ ﻭ ﻓﺴﺦ ﻭﺭﺳﺦﻭ&= #65261;ﺳﺦﻳﻚﺭﻭﺡﻣA= 268;ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺍﻓﺴﺎﻧﻪ ﺁﺩﻡ &= #65261;ﺣﻮﺍ ﺩﺭﺑﻬﺸﺖ،ﭼﻨA= 268;ﻦ ﺁﻣﺪﻩ ﮐﻪ ﺑﺎ ﺍ= ﻭﻟﻴﻦ ﻭ ﮐﻮﭼﮑﺘﺮﻳﻦ &= #65203;ﺮﮐﺸﻰ،ﺩﻭﭼʋ= 66;ﺭ ﺳﻘﻮﻁ ﺭﻭﺡ ﺑﺠ&= #65260;ﻨّﻢ ﺟﻬﺎﻥ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺁ&= #65193;ﻡ ﺍﺑﻮ ﺍﻟﺒﺸﺮ ﻧ&= #65268;ﺴﺖ،ﺑﻠﮑﻪ ﭘﺪﺭﺍﻟﻬﻰ ﺗﻤ&#= 65166;ﻡ ﺑﺸﺮ ﺍﺳﺖ. ﮐﻪ ﺑ= ;ﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65194;ﺍﺋﻰ ﻗﺒﻠﻰ،ﺑﻌﻘﻞ = 4400;ﺎﻓﻰ ﺭﺳﻴﺪﻩ ﺑﻮﺩ، &#= 64400;ﻪ ﺑﺘﺪﺑﻴﺮ ﺍﻟﻬ&#= 65264;،ﻭ ﺑﺪﻭﻥ ﺩﻭ ﻭﺍﻟ&= #65194; ﺍﻟﻬﻰ،ﻳﻌﻨﻰ = 4344;ﻴﺮ ﺣﺴﻴﻨﻰ ﻭ ﺍﻣﺎ&= #65249; ﺯﻣﺎﻥ ﺣﺴﻨﻰ،= 5175;ﻮﺍﻧﺴت ﺒﻨﻮﺭ ﺣﺴﻴﻨﻰ &= #65261;ﻋﺮش ﺤﺴﻨﻰ،ﺩﻭ ﺷﻬ= 5262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻟ&#= 65166;ﻳﺘﻬﺎﻯ ﺑﻌﺪی ﺮﺳﻴﺪ. ﻭ&= #65193;ﻳﺎﻧﺖ ﺳﻠﻮﮐﻰ ﻭﺩﺍﻧ&#= 65176;ﺎ،ﻳﺎ ﺩﻳﻦ ﻭﺩّ ﻭﻣﺤ&#= 65170;ﺖ ﺭﺍ ﺑﺮﭘﺎ ﮐﺮﺩ = ﻭ ﺍﻭﭘﺎﻧﻴﺸﺎﺩ &#= 64400;ﺘﺎﺏ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65247;ﻪ،ﺍﮐﻨﻮﻥ ﺑﻔﺎﺭﺳﻰ ﻣﻮﺟ&#= 65262;ﺩ ﺍﺳﺖ. ﮐﻪ ﮔﻮﺋﻰ= ﻫﻤﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﻗﺮ&= #65153;ﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺒﺎﺷﺪ.= ﮐﺎﻣﻠﺎﻥ ﭘﻴﺮﻭﻃﺮﻳﻘﺖ &#= 65153;ﺩﻡ ﻧﻴﺰ ﭘﻴﺎﻣﺒﺮ &= #65207;ﺪﻩ ﺑﻮﺩﻧﺪ. ﻭلی اکثرا ﺍﺯ ﻣﻌ᥵= 6;ﻘﺪﺍن غیر ﺃﻫﻞ ﻋﻤﻞ = 5261; ﺳﻠﻮﻙ،ﺩﻭﭼﺎA= 197; ﻗﺸﺮﻯ ﮔﺮﻯ ﺑﺎ = ﺁﺧﻮﻧﺪﻫﺎﻯ ﺟﺎﻫﻞ ﻭﺳﻮﺩ ﺟ&= #65262; ﺷﺪﻩ ﻭﻫﻤﮕﻰﺑ&#= 65240;ﻬﻘﺮﺍﻯ ﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ. = که اﻳﻨﺎن اﻭﻟﺎʋ= 93; ﻧﺎﺧﻠف ﺁﺩﻡ ﻫﺴﺘﻨﺪ. ﻭ= ﻫﺮﭘﻴﺎﻣﺒﺮﻯ ﺁﺩﻣﺘﺮ ﺷﺪﻫﺎ&#= 65263; ﻣﻴﺒﺎﺷﺪ. ﭘس ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺑﻬﺸﺖ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﻟﺎﻳﺖ ﻭ ﭘﻴﻤﺎﻥ ﺑﺎ ﭘ= ﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍ&= #65261;ﻟﻴﻦ ﺧﻄﺎﻯ ﺧﻮﺩ،ﺑ= 5240;ﻬﻘﺮﺍﻫﺎﻯ ﺑﺪﺗﺮ ﺍﺯ ﻗﺸﺮ&= #65267;ّﻮﻥ ﻣﻴﺮﻭﻧﺪ. ﻭ ﻳﺎ= ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺩﻭ&#= 64380;ﺎﺭ ﻣﺠﺎﺯﺍﺕ ﺍﻟﻬ&#= 65264;،ﺑﺎ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ &= #65175;ﺮ ﺳﻠﻮﮐﻰ ﺭﻭﺑﺮ&#= 65261; ﻣﻴﺸﻮﻧﺪ. ﺍﻳﻦ = ﺳﺎﻟﮑﺎﻥ ﺳﺮﮐﺶ ﮔﺎﻫﻰ ﭘ&= #65268;ﻤﺎﻥ ﺷﮑﻦ ﻫﺴﺘﻨﺪ،= 4400;ﻪ ﺍﺯ ﻭﻟﺎﻳﺖ ﺟﺪ&= #65165; ﻣﻴﮕﺮﺩﻧﺪ ﻭﺑ&#= 65198;ﺧﻰ ﻣﻘﺘﺼﺪ ﮐﻪ ﻣﻘ&= #65166;ﺻﺪ ﺩﻧﻴﻮﻯ ﺍﺯ ﭘﻴ&= #65262;ﺳﺘﻦ ﺑﻮﻟﺎﻳﺖ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ ﻣؤﻣ= 5254; ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﻭﺑﺎﻟﺄﺧﺮﻩ ﻣﻨﺎﻓﻘﻴﻦ ﻫﺴ&#= 65176;ﻨﺪ،ﮐﻪ ﺑﺎ ﺍﻇﻬﺎﺭ ﺍﻃ&= #65166;ﻋﺖ ﺑﭙﻴﺮ ﻗﻠﺒﺎ ﻫ&= #65252;ﭽﻨﺎﻥ ﻣﻄﻴﻊ ﻳﻚ ﺁﺧﻮ&= #65255;ﺪ ﻣﺸﺮﮐﻰ ﻫﺴﺘﻨ&#= 65194;. ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷ&#= 65256;ﺪ ﻳﺎ ﺷﻴﻌﻰ ﻭﻫﺮ&= #65153;ﺧﻮﻧﺪ ﺯﻧﺪه ﻴﺎ ﻣُﺮ= 5193;ﻩ ﻣؤﺳﺴﺎﻥ ﻣﺬﺍ= 5259;ب ﻘﺸﺮﻯ. ﻭﻟﻰ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺍﻳﻦ ﺳ= 5198;ﮐﺸﺎن ﺮﺍ ﻃﺮﺩ ﻧﻤﻴﮑ&= #65256;ﻨﺪ،ﺑﺎﻣﻴﺪ</spa= n><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺮ ﻋﻘﻞ ﺁﻣA= 194;ﻥ ﺁﻧﻬﺎ،ﻭﺗﻮﺑA= 258; ﻭﺍﻗﻌﻰ ﺑﺮﺍﻯ &= #65203;ﻠﻮﻙ . ﻭﻟﻰ ﺳﺎﻟﻚ ﺻﺎ= ;ﺩﻕ ﻭﻋﺎﺷﻖ ﻭﻋﺎﻣ&#= 65246; ﻭﺟﺪﻯ،ﺑﺎ ﺗﺰ= 4400;ﻴﻪ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﺧﻮﺩ،ﻣﺪﺍﻡ ﺑ= 5260;ﺸت ﺸﻬﻮﺩﻯ ﻭﻣﻘﺎ&#= 65251;ﻰ ﻭ ﻋﻘﻠﻰ ﻭﻧﻮﻋ&= #65264; ﺧﻮﻳﺸﺮﺍ ﺑﺎﻟ&#= 65166; ﻣﻴﺒﺮﺩ. ﺃﻫﺮﻳ&= #65252;ﻦ ﺷﻴﻄﺎﻥ ﻫﻤﺎن &#= 65198;ﻭﺍﻥ ﺁﻟﻮﺩﻩ ﺳﺎﻟﻚ &= #65165;ﺳﺖ. ﮐﻪ ﻃﺎﻟﺐ ﻟﺬﺕ = ﺟﻬﺎﻥ ﺑﺮﺩﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﺮﭼﻪ ﭘﻴﺎﻣﺒ&#= 65198; ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺑﻠﻴ= ;س ﻣﻴﺨﻮﺍﻧﺪ،ﮐA= 258; ﻟﺒﺎس ﺭﻳﺎﮐﺎ= 5197;ﻯ ﻭﺯﻫﺪ ﻓﺮﻭﺷﻰ &= #65193;ﺍﺭﻧﺪ. ﻭ ﺩﺭﺗﻠﺒﻴس ﻭ &= #65235;ﺮﻳﺒﮑﺎﺭﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﺑﺨ&= #65212;ﻮﺹ ﮐﻪ ﺑﻬﺘﺮﻳﻦ ﺍ&= #65255;ﺒﻠﻴﺴﺎﻥ ﺯﻣﺎﻥ ﺷﺪه اﻧ= 5194;. ﻭ ﭘﻴﺎﻣﺒﺮ ﺗﺄ&= #64400;ﻴﺪ ﺩﺍﺭﺩ،ﻫﺮﮐﻪ = 5197;ﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﻯ &= #65261; ﺍﻃﺎﻋﺖ ﮐﻨﻰ،= 5261; ﺗﻘﻠﻴﺪ ﺩﻳنی = 5256;ﻤﺎئی اﻭﺭﺍ ﭘﺮﺳﺘﻴ= 5194;ه اﻯ ﻭ ﺳﺎﻟﻚ ﻫﻤ&= #65268;ﻦ ﮐﺎﺭ ﺭﺍ ﺑﺎ ﻭﻟ= ﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ،ﻭﺑﻨﺠᥴ= 6;ﺕ ﺷﻬﻮﺩﻯ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﺪ . ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺴ= ;ﻴﺤﻴّﺖ ﻧﻈﺮﻯ،ﮔﻨﺎﻩ = 5153;ﺩﻡ ﺑﻮﺩ ﮐﻪ ﺍﻭﻟﺎ&= #65193;ﺵ ﮔﺮﻓﺘﺎﺭ ﺷﺪه اﻧﺪ. ﻭﻟﻰ ﮔﻨﺎ&= #65257; ﻫﺮﮐﺴﻰ ﺑﺎﻋث &#= 65252;ﺴﺌﻮﻟﻴّت ﻘﻬﻘﺮﺍئی ﺨﻮA= 193;ش ﻤﻴﺸﻮﺩ. ﻭ ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﮔﻨﺎﻫﻰ &= #65255;ﺪﺍﺭﻧﺪ. ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺯ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198; ﺧﻮﺩ،ﻭﻧﻪ ﺍﺯ &#= 65193;ﺳﺘﻮﺭﺍﺕ ﺍﻧﺒﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ،ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺳ&= #65176;ﻮﺭ ﻣﻴﺪﺍﺩه اﻧﺪ. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ = ﺭﻭﺍﻗﻴّﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;،ﺑﺮﺧﻠﺎﻑ ﻧﻈﺮﻳﻪ ﻣﺴﻴﺤ&#= 65264;، ﺑﺎﺯﺗﻤﺎﻳﻠﺎ= 5173; ﺭﺍ ﺍﻣﺮ ﻃﺒﻴﻌ&= #65264; ﻭﻓﻄﺮﻯ ﻭ ﺑﺤﻖ = ﻣﻴﺪﺍﻧﻨﺪ،ﺍ@= 404;ﺮ ﺟﻨﺒﻪ ﻣثبت ثبت ﺁﻧﺮﺍ ﺩﺭ = 5255;ﻈﺮ ﺑﮕﻴﺮﻳﻢ،ﮐﻪ = 4400;ﺸﺶ ﻭﺳﻤﭙﺎﺗﻰ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﺑﺎﺷﺪ&#= 1548;ﺧﺪﺍﺋﻰ ﻭ ﻫﺪﻑ ﺍﻭﻟﻴﻪ = ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍﺳﺖ. ﺍﻣﺎ= ﻣﻌﺎﻣﻠﺎﺕ ﻭ ﺣﺸﻴﺎﻧﻪ ﻭ ﺷ= ﻬﻮﺍﻧﻰ،ﻭ ﺳﺎﻗﻂ ﮐﻨﻨﺪﻩ &= #65197;ﻭﺡ ﺍﺯ ﺩﺭﺟﻪ ﻭ ﭘﻠ= ّﻪ ﻧﻮﻋﻰ ﻓﻌﻠﻰ ﻧ&= #65268;ﺰ ﺍﺯ ﺧﺪﺍ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺍﺯ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ. ﻭ ﺳﻘﻮﻁ ﺑ= ;ﺎﺯ ﺭﺣﻤﺘﻰ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﮐﻪ ﻓﺮﺻﺖ ﻣﺠﺪ&= #65193;ی ﺒﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺑﻨ= ﻮﻉ ﺑﺸﺭﻯ ﻣﺠﺪﺩ ﺭ&= #65203;ﻴﺪ، ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺗﺎ ﺷﻬﻮﺩ ﺑﻨﻮ&= #65197; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ ﮐﻪ ﺑ&= #65166;ﻧﻮﺍﻉ ﺑﺮﺗﺮ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﻭﺩ. ﮔﻮﺋﻰ ﺗ= ﻤﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻴﺎﻣﺒﺮﺍ᥽= 3; ﻭﮐﺎﻣﻠﺎﻥ،ﻭ ﺍﻓﺮﺍﺩ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻗ= 5170;ﻠﺎ ﻫﻤﮕﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻭﺣﺸﻰ ﺑﻮﺩه اﻧﺪ. ﮐﻪ ﺍﺯ ﻧﺮ= ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﺧ= 5262;ﺩ ﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263;،ﻭﺟﺒﺮﺍﻥ ﺿﻌف ﻨﺴﺒﺖ ﺑﺂ&#= 65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﺑﺮ&= #65203;ﺎﻧﻨﺪ. ﻭﻟﻰ ﺑﺎ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺩﺭﺗﺤﻠﻴ= 5258; ﻭ ﺗﺨﻠﻴﻪ ﺧﻮﺩ&= #65207;ﺎﻥ ﺍﺯ ﻟﺤﺎﻅ ﻣﻌﺎ&= #65267;ﺐ ﻭﻧﻮﺍﻗﺺﻭﺍﻧ= 5188;ﺮﺍﻓﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻋﻘﺪه ﻫﺎ ʄ= 00;ﻪ ﺩﺭﻟﺒﺎسﻋﻘﻴA= 194;ﻩﻫﺎ ﺩﺭﺁﻣده ﺍﺳﺖ.<sp= an style=3D'mso-spacerun:yes'>  </span>ﮐﺎﻣﻠ&#= 65166;ﻥ ﻭﺃﻧﺒﻴﺎ ﺑﺮﻭ&#= 65185; ﺍﻟﻬﻰ ﻭ ﺍﻟﻮﻫ&= #65268;ّﺖ مربوطه ﺧﻮﺩ ﺭ= ;ﺳﻴﺪه اﻧﺪ،ﻭﺍلاّ ﮐ= ;ﺴﻰ ﭘﻴﺎﻣﺒﺮﻣﺘﻮ= 5247;ﺪ ﻧﻤﻴﺸﻮﺩ ﮐﻪ ﮐ&= #65252;ﺎﻟﺎﺕ ﭘﻴﺎﻣﺒﺮِ ﺩﻳ= 4405;ﺮﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪ ﺑﺸﺮﻯ &= #65255;ﺪﺍﺭﺩ مگر برای سلو= 705; با ولایات برتری . ﻫﻤﺎﻥ @= 404;ﻮﻧﻪ ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪ ﺑﺠﻬﺎ&#= 65253; ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺩﺭ ﻣﺮﺍﺣﻠﻰ ﮐﻪ ﭘ&= #65268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺍﻧﻮﺍ&#= 65225; ﻭﺍﻓﺮﺍﺩ ﻣﻨﺎ&#= 65203;ﺐ ﺁﻥ ﺍﻧﻮﺍﻉ ﺑﺮ&= #65175;ﺮ ﺑﺮﺳﺪ، ﻫﺮ ﻳﻚ &= #65165;ﺯ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻫ&#= 65166;،ﺍﺣﺴﺎس ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65165;ﻟﻮﻫﻴّﺖ ﺧﻮﺩ،ﻧﺴﺒﺖ ﺑ= 5252;ﺮﺍﺗﺐ ﺑﺮﺗﺮ ﻣﻴﮑﻨﺪ &= #65153;ﻧﮕﺎﻩ ﻫﻤﻴﻦ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ،ﮐﻪ ﺍﺑﺘﺪﺍ ﭘﺮﺳت= 588; ﻭ ﻋﻈﻤﺖ ﺍﻭ،ﻭ &= #65203;ﭙس ﻧﻮﺭ ﺍﻭ ﺩﻳﺪﻩ = ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎﻥ ﻣﻴﺸﺪﻩ &= #65175;ﻮﻟﺪ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65261;ﺟﻬﺎﻥ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺁث&= #1575;ﺭ ﺻﻮﺭﺕ ﺍﻭ ﻣﻘﺪ&= #1617;س ﻭﻭﺳﻴله ﺘﻮﺳ= 17;ﻞ ﺳﺎﻟﮑﺎﻥ ﻣﻴﮕ&#= 65198;ﺩﺩ،ﻭﻟﺬﺍ ﺑﺎ ﮐﺸﻒ ﻧﻮﺭ ﻣ= ﺼﻄﻔﻮﻯ ﺩﺭ ﻣﺴﻴﺢ ﺭﺍ ﻣ= ﺮﺗﻀﻰ ﻧﻤﻮﺩ. ﻭ ﺑﺎ ﮐﺸ= ;ﻒ ﻧﻮﺭ ﻗﺎﺋﻢ،ﻣ= 5188;ﻤﺪ ﺭﺍ ﻣﺼﻄﻔﻰ ﮐﺮ&= #65193;،ﮐﻪ ﻗﺒﻠﺎ ﻧﺒﻮﺩ. ﮔ= ﻮﺋﻰ ﺑﺎ ﮐﻤﺎﻝ ﻣﺤﻤ&= #65194; ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ&#= 1548;ﮐﻪ ﭼﻮﻥ ﺭبّ اﻟﻔA= 212;ﻞ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻗﺒلی اﻭ ﺻﺪﺍA= 163;ﻰ ﻣﻴﮑﺮﺩ،ﺩﺭﺗA= 262;ﻟﺪﺩﻭﻡ ﻣﺤﻤﺪ ﺑﺠﻬﺎﻥ &= #65251;ﺘﻮﻟﺪ ﺷﺪ،ﻭ ﻣﺤﻤﺪﺭ= 5165; ﻣﺼﻄﻔﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﺮﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﺑﺎ ﮐﺸﻒ ﻧﻮﺭ ﺭ= بّ رﺣﻤﺎﻥ،ﺧﻮﺩ A= 175;ﺠﺴّﻢ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻣﻴﺸﻮﺩ. ﻫﻤﻴﻦ = ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮع ﺒﺸﺮﻯ ﻣﻘﺪّس = 5153;ﺧﺮ ﺑﺮﺍﻯ ﺍﻧﻮﺍﻉ &= #65169;ﺸﺮﻯ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠﻖ ﻣﻬﺪﻯ ﻭﺗﻮﻟﺪ &= #65193;ﻭم اﻟﻬﻰ ﺍﻭ ﺩﺭ ﺑ&= #65228;ثت ﻭﻯ،ﺧﻮﺩ ﺗﺠﺴ= 617;ﻢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻗ&#= 65166;ﺋﻢ ﻣﻴﮕﻴﺮﺩ ﻭﻟﺬ&#= 65165; ﻧﺎﻡ ﻗﺎﺋﻢ ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ ﺭﺍ ﺍ&= #65199; ﻫم اﮐﻨﻮﻥ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﺩ. ﻭﺣﺘﻰ ﺩﺭﺑﻌث= 578; ﻤﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65239;ﺎﺋﻢ، ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻣ&= #65260;ﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548; ﮐﻪ ﻧﻮﺭ ﺭﺏّ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ = ﮐﺸف ﻤﻴﮑﻨﺪ،ﮐﻪ ﻧ= 5166;ﻣﻰ ﺍﺯ ﺍﻭ ﻧﺪﺍﺭﻳ&= #65250;، ﺁﻧﮕﺎﻩ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺍﻳ&= #65254; ﮐﺎﺷﻒ،ﻭﻣﻘﺎA= 251;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﻬﺪ&= #65263; ﺩﺍﺭﺩ، ﺗﻮﻟﺪ &#= 65165;ﻧﺴﺎﻧﻰ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺩ&#= 65197; ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻫ&= #65252;ﺎﻧﻰ ﻫﺎ ﻣﻄﺮﺡ ﺍﺳﺖ&= #1548;ﻭﻧﻪ ﻭﺍﻗﻌﻴّﺖ ﺍﻣ= 5262;ﺭ. ﻳﻌﻨﻰ ﺣﻘﺎﻳﻖ &= #65251;ﻄﺮﺡ ﺍﺳﺖ،ﮐﻪ ﺗﻨﻬ= 5166; ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65193;ﺭﻣﻴﻴﺎﺑﺪ. ﺍﻟﮕﻮﻫﺎﻯ ﮐﻤ&#= 65166;ﻝ ﺍﻟﻬﻰ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ، ﻫﻤﮕﻰ ﻣﻨﺘﻈﺮ &= #65175;ﻮﻟﺪ ﺧﻮﺩﺷﺎﻥ ﺟﻬﺎ&#= 65253; ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5176;ﻮﺍﻧﺪ ﺧﻮﺩﺭﺍ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65166;ﻧﻨﺪ. ﮔﻮﺋﻰ ﺳﻰ ﻣﺮﻍ = ﻳﺎ ﺑﻴﻨﻬﺎﻳﺖ ﻣﺮ&#= 65231;ﻬﺎﻯ ﭘﺮﻧﺪﻩ ﺧﺪﺍ ﺟ&= #65262;،ﻋﺎﻗﺒﺖ ﺑﺴﻴﻤﺮغ خود ʌ= 52;ﻴﺮﺳﻨﺪ، ﮐﻪ ﺑﺨﻮﺩﺷﺎﻥ &= #65193;ﺭﺳﻄﺢ ﺍﻟﻬﻰ ﻭﮐﻤﺎل &#= 65198;ﺳﺎﻧﻴﺪه اﻧﺪ. ﻭﻟﺬﺍ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،چه ﺮﺳʋ= 94; ﺑﺎﻟﻠﻪ ﺭﺍ، ﻧﺒﺎﻳﺪ ﺗ&#= 65212;ﻮﺭ ﻣﺎﺩﻯ ﻭ ﺟﻬﺎﻧ&= #65264; ﻭﻣﺤﺪﻭﺩ ﮐﺮﺩ. = ﮐﻪ ﺍﻳﻦ ﺗﺼﻮﺭ ﺣﺪ&= #1617; ﺃﻗﻞ ﻣﺎﻧﻊ ﺍﺯ = ﺭﺳﻴﺪﻥ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺑ&= #65252;ﻔﺎﻫﻴﻢ ﻭﺍﻗﻌﻰ ﻭﺩﺭﺳ&#= 65174; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺮﺩﺩ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ = ﺗﺮﻙ ﺍﻳﻦ ﻋﻘﺎﻳﺪ،= 5169;ﻘﻮﻝ ﻗﺮﺁﻥ ﻣﻴﺮﻭﻧ&#= 65194; ﻭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ = ﻣﻰ ﺑﻴﻨﻨﺪ،ﮐﻪ ﭼ= 4405;ﻮﻧﻪ ﺧﻮﺩﺭﺍ ﺑﺂﻧﻬ&#= 65166; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﻳﻌﻨﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺷﻬﻮﺩﻫʋ= 66;ﻯ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻋ&= #65224;ﻤﺖ ﻧﻤﺎﻳﺶ،ﺁﻧﮕA= 166;ﻩ ﻣﻴﺘﻮﺍﻧند ﺷA= 260;ﻮﺩ ﻣﺮﺍﺗﺐ ﻭﻣﻌﺘ&#= 65240;ﺪﺍﺕ ﻭﻧﻈﺮﻳّﺎﺕ ﺧ= 5262;ﺩﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﺑﮕ&#= 65262;ﻳﺪ. ﻫﻤﻴﻦ ﺳﺎﻟﮑﺎ&#= 65253; ﭼﻮﻥ ﻣﺮﻏﺎﻥ ﭘ&= #65198;ﻭﺍﺯ ﮐﻨﺎﻥ ﺑﻤﻌﺮﺍ&#= 65181; ﺍﻟﻬﻰ ﺭﻓﺘﻨﺪ&#= 1548;ﻭﺧﻮﺩ ﻧﻴﺰ ﺳﻴﻤﺮﻍ ﺧ&= #65194;ﺍﻯ ﺧﻮﺩ ﺷﺪﻧﺪ. ﻭ ﻟ= ;ﺬﺍ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻯ &= #65261; ﻫﺮ ﮐﺎﻣﻠﻰ ﺍﻟ&= #65260;ﻰ ﻣﺸﻬﻮﺩﺍﺕ ﺷﻬ&#= 65262;ﺩﻯ ﺧﻮﺩﺭﺍ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ &= #65261;ﮐﺎﻣﻠﺎﻥ ﺑﻌﺪی اﻭ، ﻣﻘA= 166;ﻣﺎﺕ ﺷﻬﻮﺩﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﻗﺒﻠﻰ ﺭﺍ ﺗﺄﻳ&= #65268;ﺪ ﻣﻴﮑﻨﺪ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺳﻄﺢ ﺟﺪﻳﺪﻯ ﺍ&= #65199; ﺗﻮﺻﻴﻒ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﺧﻮﺩ ﺑﺸﻬﻮﺩ ﺑ&= #65198;ﺗﺮﻯ ﺭﺳﻴﺪه که ﻤﺤA= 252;ﺪ ﺭﺳﻴﺪ. ﻭﺑﺎ ﻣﻬ= ﺪﻯ ﻣﻮﻋﻮﺩ ﮐﻪ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮن ʋ= 94;ﻳﮕﺮ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ&#= 1548;ﻭﺻﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﮐﻪ ﻣﻮﺭﺩ ﺁﮔﺎ&= #65259;ﻰ ﺍﻣﺮﻭﺯ ﺭﻭﺡ ﻣ&= #65188;ﻤﺪ ﻭﻣﺤﻤﺪﻳﺎﻥ ﮐ&#= 65166;ﻣﻞ ﻧﻴﺴﺖ،ﮔﺮﭼﻪ = 5261;ﺟﻮﺩ ﺭﺣ</span><span lang=3DAR-SA>ﻤﺎﻥ ﺭ= ﺍ ﺗﺼﺪﻳﻖ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﺑﻌﺮش اﻭ ﺭﺳﻴ= 5194;ه اﻧﺪ. ﻭﺻﻒ ﺭﺣﻤ&= #65166;ﻥ،ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺍﻭﺻﺎﻑ &= #65197;ﺏّ ﻗﺎﺋﻢ ﻭ ﺭﺏّ ﻣ&= #65212;ﻄﻔﻮﻯ ﻭ ﺭﺏّ ﻣﺮﺗﻀﻮ&#= 65263; ﻭﺭﺏّ ﻓﺎﻃﻤﻰ &#= 65261; ﺭﺏّ ﺣﺴﻨی ﻮ ﺭ&#= 65167;ّ ﺣﺴﻴﻨﻰ،ﻭ ﺑﻰ &#= 65255;ﻬﺎﻳﺖ ﺍﺭﺑﺎﺏ ﻣﺮﺍﺗ&#= 65168; ﻗﺒﻠﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮ،ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺭ= ﺩﻩ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65187;ﻴﻮﺍﻧﻰ ﻣﻴﺪﺍﻧﻴﻢ. ﻭ ﻟ= ﺬﺍ ﺩﺭﺷﻬﻮﺩ ﻫﺎﻯ &= #65203;ﺎﻟﮑﺎﻥ، ﻫﻤﻴﺸﻪ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﺪ= ;ﻳﺪ، ﻋﻈﻴﻢ ﺗﺮ ﺍﺯ ﻣ= ﺸﻬﻮﺩﺍﺕ ﻗﺒﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﻌﻨﻰ ﺷﺐ ﻗﺪﺭ = ﺷﻬﻮﺩ ﻗﺎﺋﻢ،ﺭﻭﺡ ﺑ= 5166; ﻣﻠﺎﺋﻚ ﻧﺎﺯﻝ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﻭﺍﻳﻦ ﻣﻠﺎﺋﻚ &= #65259;ﻤﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺳﺎﻟﻚ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺳﺎﻟﻚ ﺑﺨﺎﻃﺮ &= #65153;ﺷﻨﺎﺋﻰ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻗﺒﻠﻰ ﺍﺳﺖ ﮐﻪ = ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺭﺍ ﻗﻠﺒ&= #65166; ﭘﺬﻳﺮﺍ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺑﺮﺍﻯ ﻣثاﻝ ﺩ= 5197; ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ ﺩﺭ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺼﻄﻔﻮﻯ ﭘﻨﺠ&#= 65250; ﺧﻮﺩ،ﻣﻘﺎﻡ ﻣ= 5212;ﻄﻔﻮﻯ ﺭﺍ ﺷﻨﺎﺧﺘﻪ،= 5261;ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65251;ﺼﻄﻔﻮﻯ ﺍﻭﺭﺍ ﻣﻴﻴﺎﺑ&#= 65268;ﻢ. ﻭﺍﻳﻦ ﻧﻮﻳﺴﻨ&#= 65194;ﻩ ﺍﺯ ﺭﺍﻫﻨﻤﺎﻯ &= #65191;ﻮﺩﻡ ﺑﺎﻳﻦ ﻣﺠﻠس،@= 400;ﻪ ﺷﻬﻮﺩ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﻦ ﺑﻮﺩ، ﻭﺻﻮ&#= 65197;ت ﺪﺭﺣﺠﺎب نوﺭ A= 193;ﺍﺷﺖ، ﻭ ﺧﻮﺩﺭﺍ ﺑﺮﺍ&= #1740; اﻭﻟﻴﻦ ﺑﺎﺭ،A= 227;ﻘب کشیده ﺒﻮﺩ، ت= ا ﺩﻳﺪﻩ ﻣﻦ ﻧﺸﻮ&= #65193;، که ﮔﻔﺖ ﺍﻳﻦ ﺁ&#= 65239;ﺎ ﻣﺼﻄﻔﻰ ﺍﺳﺖ. ﻭ= ﺑﺰﺑﺎﻥ ﻓﺎﺭﺳﻰ. ﻭﭼﻮﻥ = ﻣﻘﺎﻡ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺭ&#= 65165; ﺑﻌﻨﻮﺍﻥ ﺻﺎﺣ&#= 65168; ﻭﻟﺎﻳﺖ ﺧﻮﺩ ﻣ&= #65268;ﺪﺍﻧﺴﺘﻢ،ﻭ ﻳﻘﻴﻦ ﻋﻴﻨﻰ ﺍ&= #65199; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣ&= #65198;ﺗﻀﻮﻯ ﺍﻭ ﺩﺍﺷﺘﻢ ﺑﺪ&= #65261;ﻥ ﮐﻮﭼﮑﺘﺮﻳﻦ ﺗ&#= 65198;ﺩﻳﺪ ﻭﺗﺄﺧﻴﺮ،ﻣﻘA= 166;ﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺣ&= #65240;ﻴﻘﻰ ﺩﺍﻧﺴﺘﻢ. ﮐﻪ ﻫ= ﻔﺘب بار ﺗﻤﺮﻳﻦ ﺗA= 184;ﺮﺑﻪ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﺑ&= #65166; ﻭﻯ ﺭﺍ ﺩﺍﺷﺘﻢ&= #1548;ﻭﻓﺮﻣﺎﻥ ﺍﻭﺭﺍ ﻋﻤﻞ ﻣﻴ&= #64401;ﺮﺩﻡ. ﮐﻪ اﺣﺴﺎﺳﻰ ﭼ&#= 65262;ﻥ ﺑﺮﻕ ﮔﺮﻓﺘﮕﻰ &= #65193;ﺭ ﻭﺟﻮﺩ ﺧﻮﺩ ﺩﺭ&= #65241; ﻣﻴﮑﺮﺩﻡ، ﮐﻪ &#= 65169;ﺮﺍﻯ ﺟﻬﻴﺪﻥ ﺍﺯ ﺧﻮ&= #65165;ﺏ ﺑﺴﻴﺎﺭ ﮐﺎﻓﻰ &= #65169;ﻮﺩ. ﻭﻟﻰ ﮐﻤﻚ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻭ&= #65175;ﺰﮐﻴﻪ ﻇﺎﻫﺮﺍ ﺩﺭ ﺣﺪ&= #1617; ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548;ﻣﺎﻧﻊ ﺑﻴﺪﺍﺭﻯ ﻣﻦ ﺷ&= #65194;. ﻭﺗﻤﺎمی ﺪﺳﺘA= 262;ﺭﺍت ﺮﺍ ﺍﺟﺮﺍ ﻣﻴﮑ&= #65198;ﺩﻡ،ﻭﺩﺭ ﺣﻀﻮﺭ ﻣﻘﺎﻡ ﻣ&= #65212;ﻄﻔﻮﻯ ﻣﻨﺘﻈﺮ می ﺸﺪ= 5249;. ﮐﻪ ﺣﺘﻰ ﻳﻚ ﺑﺎ= ﺭ،ﺩﻭﺑﺎﺭ ﺩﺳﺘﻭﺭ ﻣﺮﮒ ﮔ&= #65198;ﻓﺘﻢ،ﮐﻪ ﺗﻌﺠّﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﻢ ﺩﺍﺷﺘﻢ،ﻭﻟﻰ = 5169;ﺎﺯ ﺍﺟﺮﺍ ﻧﻤﻮﺩﻡ. = که ﻤﻌﻤﻮﻟﺎ ﺑﺴﻴ&#= 65166;ﺭ ﻫﻮﻟﻨﺎﻙ ﺑﻮﺩ. = ﻭﻟﻰ ﺑﺮﺍﺣﺘﻰ ﭘﻴش &#= 65252;ﻴﺮﻓﺘﻢ،ﻭ ﺍﻳﻦ ﺑﺂﻥ ﻣﻌﻨ&= #65264; ﻧﻴﺴﺖ، ﮐﻪ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻗﺒﻠﺎ ﻳﺎ ﺑﻌﺪ&= #65165;،ﺑﻬﻤﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺭؤﻳ= 5166;ﺋﻰ ﻣﻦ،ﻳﺎ ﻫﺮﮐس = 5193;ﻳﮕﺮ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺧﺪ= ﺍﻭﻧﺪ ﺗﮑﺮﺍﺭﻯ ﺩﺭ ﮐ&= #65166;ﺭﻫﺎ ﻧﺪﺍﺭﺩ. ﻭ ﻫﺮﺑ= ﺎﺭ ﺍﺑﺪﺍﻉ ﻭﺍﺑﺘ&#= 64401;ﺎﺭ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭ ﻟﺬﺍ ﻫﺮ ﻓﮑﺮﻯ = ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪ&#= 65259;ﺪ، ﻳﮑﻰ ﻣﻴﺒﺎﺷﺪ &= #65261; ﺗﮑﺮﺍﺭﻯ ﻧﻴﺴ&#= 65174;. ﺑﺪ ﻧﻴﺴﺖ ﺍﺿﺎ&= #65235;ﻪ ﮐﻨﻢ،ﺍﮔﺮ ﻧﻴ= 5198;ﻭﻫﺎﻯ ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﮐ&= #65256;ﺘﺮﻝ ﻭﺗﺰﮐﻴﻪ ﻧﺸﻮ&#= 65255;ﺪ، ﺑﺴﺮﻋﺖ ﻭ ﺑﺮﺍ&= #65187;ﺘﻰ ﺗﻤﺎﻡ ﻳﺎ ﻗﺴﻤ&= #65174; ﺃﻋﻈﻢ ﻧﻴﺮﻭﻯ &= #65251;ثبت ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﺍ ﺩﺭ ﺧﻮﺩ ﻣﻰ ﺑﻠ= ﻌﻨﺪ،ﻭ ﻳﺎ ﻓﺎﺳﺪ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﺁﻧﮕﺎه عقل ﻧʌ= 68;ﺮﻭﻣﻨﺪ ﺷﻴﻄﺎﻧﻰ ﻣﻴﺸ&#= 65262;ﺩ،ﭼﻪ ﮔﻨﺎﻫﺎﻥ ﻋﻈﻴ&#= 65252;ﺘﺮ ﻭﺑﻴﺸﺘﺮ ﻣﻴﮑ&#= 65256;ﺪ. ﻭ ﺩﻳﮑﺘﺎﺗﻮﺭ&#= 65259;ﺎﻯ ﺟﻬﺎﻥ اینﻋﻘʌ= 46; ﻧﻴﺮﻭﻣﻨﺪﻯ ﺩﺍﺷﺘﻪ،ﮐﻪ ﺁ= 5255;ﺮﺍ ﺩﺭ ﺭﺍﻩ ﻧﺎﺩﺭ&= #65203;ﺖ ﺑﮑﺎﺭ ﺍﻧﺪﺍﺧ&#= 1578;ه اﻧﺪ. ﻭﻟﺬﺍ ﻋﻘ&= #65246; ﺭﺍ ﺑﺎ ﭘﺎﻯ ﭼﻮ= ﺑﻰ ﻣﻴﮕﻮﻳﻨﺪ که = 5198;ﻫﺮﻭﻯ ﺑﺎ ﺁﻥ ﺷﻮﺩ. ﻭﻟ= ;ﻰ ﻟﻨﮓ ﻟﻨﮕﺎﻥ. ﻭ= ﻳﺎ ﻋﻘﻞ ﺭﺍ ﺳﻠﺎﺡ = ﺩﻭ ﻟﺒﻪ ﻣﻴﺪﺍﻧﻨ&#= 65194;،ﮐﻪ ﺩﻭﺳﺖ ﻭﺩﺷﻤﻦ &= #65255;ﻤﻰ ﺷﻨﺎﺳﺪ. ﻭ ﺑﺎﻟ= ﺄﺧﺮﻩ ﻏﺮﺍﻳﺰ ﻧﻴﮑﻮ&#= 65263; ﺑﺸﺮﻯ،ﺗﺒﺪﻳ= 04; ﺒﻨﻴﺮﻭﻫﺎﻯ ﺷﻬﻮﺕ ﻣﻴﺸﻮﻧ&#= 65194;،ﮐﻪ ﺣﺪّ ﺗﻮﻗﻔﻰﺑ= 5198;ﺍﻯ ﺧﻮﺩ ﻧﻤﻰ ﺷﻨﺎ&= #65203;ﺪ،ﻭ ﻫﺮﮔﺰ ﺳﻴﺮﺍﺏ &= #65259;ﻢ ﻧﻤﻴﺸﻮﺩ،ﺣﺘA= 264; ﺗﺒﺪﻳﻞ ﺑﮑﺎﺭ&#= 65263; ﺑﺪﻭﻥ ﻟﺬت ﻤﻴ&#= 64405;ﺮﺩﺩ،ﻭﺗﻨﻬᥴ= 6; ﻋﺎﺩﺗﻰﺍﺳﺖﮐ= 5258;ﺑﺎﻳﺪﺗﮑﺮﺍ᥷= 7;ﺷﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻗﻴّﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;،ﻣﺴﺄﻟﻪ ﺍﻧﻔﻌﺎﻝ ﻭ ﺷﻬ&= #65262;ﺕ ﺭﺍ ﻧﻈﺮﻯ ﺩﻳﮕ&= #65198; ﺩﺍﺭﻧﺪ. ﻭﺍﺻﺎ&= #65247;ت ﻮﺍقع ﺮﺍ ﻧﻴﺰ &#= 65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻰ = ﭘﺬﻳﺮﻧﺪ. ﮔﺮﭼﻪ ﺑﺎﻳﺪ ﺑ&= #65166;ﺻﺎﻟﺖ ﺣﻘﻴﻘﺖ ﺭﻓﺖ . ﻣ= ;ﻴﮕﻮﻳﻨﺪ ﺍﻳﻦ ﺗﻤﺎﻳﻠﺎ&#= 65173; ﻣﻮﺟﻮﺩ ﻭﻃﺒﻴ&#= 65228;ﻰ ﻭ ﻓﻄﺮﻯ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺯﻳﺮﺍ ﺷﺄﻥ ﻣﻘ&= #65166;ﻡ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ،ﻭﻟﺎﺯA= 251;ﻪ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ ﻓﻌﻠﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﻭﻟﻰ ﺍﻳﻨﻚ ﺩﺭ = ﺻﺪﺩ ﺷﻨﺎﺧﺖ ﻣﺎﻫﻴ&#= 1617;ﺖ ﻓﻌﻠﻰ ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﺪ ﮐﻪ ﭼﻴﺴﺘﻨﺪ. ﻭ= ﭼﻨﺪ ﮔﻮﻧﻪ ﻭ ﭼﮕﻮﻧ&= #65258;. ﺗﺎ ﺗﮑﻠﻴﻒ ﺧﻮ&= #65193; ﺭﺍ ﺑﺎ ﺣﻔﻆ ﺑﺮ= ﺧﻰ صفات ،ﻭ ﺗﻀﻌ᥾= 8;ﻒ ﻳﺎ ﻃﺮﺩ ﺑﺮﺧﻰ = ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺻﻔﺎﺕ = ﻭﺗﻤﺎﻳﻠﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻃﺒﻴﻌﻰ ﻭﻭʋ= 65;ﻗﻌﻰ ﻣﻮﺟﻮﺩ ﺭﺍ ﺑﺮ&= #65219;ﺮﻑ ﮐﻨﻨﺪ. ﻣﻰ ﭘﺮﺳ= ﻨﺪ ﮐﻪ ﺍﻳﻦ ﻣﺎﻫﻴ&= #1617;ﺘﻬﺎ ﭼﮕﻮﻧﻪ ﻋﻤﻞ ﻣ&= #65268;ﮑﻨﺪ،ﻭ ﭼﮕﻮﻧﻪ ﺩﺭﺍﻧ&#= 65204;ﺎﻥ ﭘﻴﺪﺍ ﻭ ﻇﺎﻫﺮ = ﻣﻴﮕﺮﺩﺩ. ﻟﺬﺍ ﺭﻭﺍﻗﻴّ= 5262;ﻥ ﻧﻈﺎﻡ ﺟﺎﻣﻌﻰ &= #65197;ﺍ ﺑﺮﺍﻯ ﻓﻠﺴﻔﻪ &= #65191;ﻮﺩ ﺗﺮﺗﻴﺐ ﺩﺍﺩه اﻧﺪ. ﻭ ﺑﺘﺮﺗﻴ&= #65168; ﺍﺯ ﻃﺒﻴﻌﺖ ﻓﻄ&= #65198;ﻯ،ﻭ ﺳﭙس ﺑﻌﻘﻞ ﻭ ﺣ&= #64401;ﻤﺖ ﻣﻴﺮﺳﻨﺪ،ﺗﺎ = 5169;ﺘﻮﺍﻧﻨﺪ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺭ&#= 65165; ﺑﺸﻨﺎﺳﻨﺪ. ﻭ ﺑ= ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﺁﻧﻬﺎ &= #65165;ﺯ ﺑﺎﻟﺎ ﺑﭙﺎﺋﻴ&#= 65254; ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻣﻴﺮﻭﻧﺪ. ﻭ ﺑﺎ= ﮐﻤﻚ ﺻﻔﺎﺕ ﺑﺎﻟﺎﺗ&#= 65198;،ﺣﮑﻤﺖ ﻭ ﻋﻘﻞ ﻭ ﺗﺠﺮﺑ= ﻪ ﻫﺎﻯ ﻋﻤﻠﻰ،ﺑ= 5204;ﻮﻯﻃﺒﻘﺎت ﺰﻳﺮﻳﻦ ﺭﻭﺍن &#= 65252;ﻴﺮﻭﻧﺪ،ﺗﺎ ﺍﺯ ﺭﻳﺸﻪ ﺑﺸﻨ&= #65166;ﺳﺪ. ﺗﺎﺷﺎﻳﺪ ﺑﺘﻮ&#= 65165;ﻧﻨﺪ ﺧﺸﻚ ﮐﻨﻨﺪ،ﻣ= 5166;ﻧﻨﺪ ﻫﺮﻣﻘﺎﻡ ﻓﮑﺮ&#= 65263; ﺟﺪﻳﺪ ﺑﺎﻳﺪ ﺩ&= #65197; ﻧﻈﺎﻡ ﻭ ﺳﻴﺴﺘ&= #65250; ﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺭ&= #65165; ﺑﺸﻨﺎﺳﻨﺪ ﻭﻭ&#= 65165;ﺿﺢ ﮐﻨﻨﺪ. ﻭ ﺑﺎ ﺍﻋ= ;ﺘﺮﺍﻑ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻧﻘﺪ ﻭ ﻋﻴ= 5168; ﮔﻴﺮﻯ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﻧ&= #65224;ﺎﻡ ﺟﺪﻳﺪی ﺒﺮﭘﺎ &#= 64400;ﺮﺩ ﻭﺟﺴﺘﺠﻮ ﻧﻤﻮ&#= 65193; ﻭ ﺍﻳﻦ ﺭﻭﺵ ﺭﺍ= ﺩﺭ ﻋﺮﻓﺎﻥ ﺍﺳﻠﺎ&#= 65251;ﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ( ﻣ= ﺪﻳﻨﻪ ﻗﺒﻞ ﺍﺯ ﻣﮑّﻪ) = ﺑﺮﺍﻯ ﺣﺠّﺎﺝ ﮐﻌبهš= 8; ﻮﻳﺎ ﺍﻳﻨکه ﻤﺪﻳن = 7; ﺒﻌﺪ ﺍﺯ ﻣکّه گفته اند. ﻭﺍﺯ ﺑﺎﻟ= 5166; ﺑﭙﺎﺋﻴﻦ ﺭﻓﺖ&#= 1548;ﻭﻳﺎ ﺍﺯ ﭘﺎﺋﻴﻦ ﺑﺒ&= #65166;ﻟﺎ ﺭﻓﺘﻦ ﮐﻪ ﻫﺮ ﮐ= ﺪﺍﻡ ﺩﺭ ﻣﺤﻞ ﺧﻮﺩ ﻭ= ﺍﺟﺐ ﺍﺳﺖ. ﻭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ;ﻏﻴﺮ ﻣﺤﻞ ﺧﻮﺩ ﺩﺭﺳ&= #65174; ﻧﻴﺴﺖ. ﺗﺎ ﺑﺎ ﺷ= ;ﻚ ﻭ ﺍﻋﺘﺮﺍﺽ ﺑﻤ&= #65228;ﺘﻘﺪﺍﺕ ﻓﻌﻠﻰ،ﺑﮑﻮﺷA= 256;ﺪ ﮐﻪ ﺑﺎﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. = ﻭ ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺭﺍ ﺑﺠﻮﻳﻨﺪ،= 5261; ﺑﮑﺎﺭ ﺷﻨﺎﺧﺖ &= #65227;ﻘﺎﻳﺪ ﻗﺒﻠﻰ ﭘﺮﺩﺍﺧ&#= 65174; ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﭘﺎﺋﻴﻦ ﺑﺒﺎﻟ&#= 65166;،ﻭ ﻧﻪ ﺑﺎ ﻳﻚ ﺟﻬﺶ= ﺑﺒﺎﻟﺎﺗﺮﻫﺎ ﻭﺑﺪﻭﻥ ﻣﻘﺪﻣ&#= 65166;ﺕ ﺁﻥ. ﮐﻪ ﺍﻣﮑﺎﻥ= ﺟﻬﺶ ﻧﻴﺰ ﻧﻴﺴﺖ. ﻭ ﺍ= ;ﮔﺮ ﺟﻬﺸﻰ ﻫﻢ ﺑﺸﻮ&= #65193;، ﻣﻨﺠﺮ ﺑﺴﻘﻮﻁ &= #65169;ﻴﺸﺘﺮﻣﻴﺸﻮA= 193;. ﻭ ﻟﺬﺍ ﺩﻳﺪﺍﺭ = ﻣﺼﻄﻔﻮﻯ،ﺑﺎ ﺷﻨﺎﺧﺖ ﻭ ﻧﻈﺎ&= #65249; ﺩﻳﻦ ﻭﺭﺯﻯ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺍﺳﺖ ﮐ&= #65258; ﻣﻴﺘﻮﺍﻥ ﺑﺸﻬ&#= 65262;ﺩ ﻗﺎﺋﻢ ﺭﺳﻴﺪ. ﻭ= ﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ،ﺍﺯ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﺷﻨﺎﺧﺖ ﺍﻧﺪﻭ&#= 65191;ﺘﻪ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺳ&= #65166;ﻟﻚ ﺍﺯ ﺑﺎﻟﺎ ﺁﻏﺎ&= #65199; ﻣﻴﮑﻨﺪ ﻭ ﺩﺭ ﻣ= ثاﻝ ﻣﺪﻳﻨﻪ ﻗﺒﻞ ﻭ&= #65169;ﻌﺪ، می گوئیم ﮐﻪ ﺳ= ;ﺎﻟﻚ اﻭﻝ ﺣﺠﻬﺎﻯ ﻋ&#= 1615;ﻤﺮﻩ ﺑﻤﻘﺎﻡ ﻣﺼﻄﻔ&#= 65262;ﻯ ﭘﻨﺠﻢ ﻣﻴﺮﻭﺩ. = ﺁﻧﮕﺎﻩ ﺑﺤﺞّ ﺃﮐﺒﺮ ﻧ&#= 65262;ﺭ ﻗﺎﺋﻢ ﮐﻌﺒﻪ ﺍ&= #65211;ﻠﻰ ﻣﻴﺮﺳﺪ ﻭﻟﻰ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﭘس ﺍﺯ ﺣ&= #65182;ّ ﺃﮐﺒﺮ ﺧﻮﺩ،ﺑ= 5198;ﺍﻯ ﺑﺎﺭ ﺩﻭﻡ،ﺑﺤ= 5216;ﻮﺭ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263; ﺩﺭ ﻗﻮس ﻧﺰﻭﻝ &= #65193;ﺭ ﻧﺰلة ﺍُﺧﺮﻯ A= 251;ﻴﺮﻭﺩ ﮐﻪ ﻋﻤﻠﺎ ﺍﻳﻦ = ﮐﺎﻣﻞ،ﺧﻮﺩ ﻣﺤﻤﺪﻯ ﺯﻧﺪه اﺳﺖ. ﻭﻣﺪﻳﻨﻪ &= #65259;ﻤﺎﻥ ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﻣﺤﻤﺪﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﮐﻪ ﻓﻀﺎﻳﻞ ﻣﺤﻤﺪ&#= 65263; ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺩﻳ= ;ﻦ ﻭﺭﺯﻯ ﻣﺤﻤﺪﻯ &= #65197;ﺍ ﺗﺮﻭﻳﺞ ﻣﻴﺪﻫ&#= 65194; ﻟﺬﺍ ﮔﻔﺘﻨﺪ ﮐ&= #65258; ﺭﻭﺍﻗﻴّﻮﻥ ﻧ= 5192;ﻮﺍﺳﺘﻨﺪ ﺁﻏﺎﺯﺗﺤﻘﻴق = 5194;ﺭ ﺣﮑﻤﺖ ﻃﺒﻴﻌﻰ &= #65183;ﻬﺎﻥ ﻭﻃﺒﻴﻌﺖ ﻓﻌﻠ&#= 65264; ﻭ ﻓﻄﺮﻯ ﺍﻧﺴﺎ&= #65253; ﺑﭙﺮﺩﺍﺯﻧﺪ،A= 199;ﻳﺮﺍ ﻣﻴﺨﻮﺍﺳته اند ﺑﺎ ﻫﻢ ﺯﻳ= 5204;ﺘﻰ ﻭﻫﻤﺪﻟﻰ ﺑﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﻋﻤﻞ ﮐﻨﻨﺪ ﻭﻟ&= #65196;ﺍ ﻧﻈﺎﻡ ﺁﻧﻬﺎ ﺭ&= #65165; ﭘﺬﻳﺮﺍ،ﻭﻣﺨA= 166;ﻟﻔﺘﻰ ﻫﻢ ﻧﻤﻰ ﮐﻨﻨﺪ = ﻭﻟﻰ ﺑﺘﺪﺭﻳﺞ ﺭﻭﺵ &= #65203;ﻘﺮﺍﻃﻰ ﺣﻘﺎﻳﻖ ﺟﺪﻳﺪ&#= 65263; ﺭﺍ ﺍﺯ ﺩﻝ ﺧﻮﺩ= ﺷﻨﻮﻧﺪﻩ ﻣﻴﺰﺍﻳﺎﻧﺪ،A= 261;ﺧﻮﺩ ﺳﺎﻟﻚ ﻫﺮ ﺑﺎﺭ = ﻣﺘﻮﺟّﻪ ﻳﻚ ﻋﻴﺐ ﻧﻈﺎﻡ = ﻓﮑﺮﻯ ﻭ ﻧﻈﺎﻡ ﺭﻭﺍﻥ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﺸﻮﺩ. ﻭ= ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻭ ﺍ= ﻧﻔﻌﺎﻟﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ = ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺩﺭﻙ ﻣﻴﮑ&= #65256;ﺪ ﻭ ﺷﻔﺎﻯ ﻋﻮﺍﺭ&= #65213; ﺭﻭﺍﻧﻰ ﺗﻨﻬﺎ &= #65261;ﻗﺘﻰ ﻣﻴﺴّﺮ ﺍﺳﺖ ﮐ&#= 65258; ﺑﻴﻤﺎﺭ ﺧﻮﺩ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺟﻮﺩ ﺑﻴʌ= 52;ﺎﺭﻯ ﻭ ﻋﻮﺍﺭﺽ ﺁﻥ ﻣ= ﻌﺘﺮﻑ ﺑﺎﺷﺪ ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﺑﺎ ﭘﺰﺷﻚ ﺧﻮﺩ = ﻫﻤﮑﺎﺭﻯ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﺷ= ﺎﻧس ﺗﻮﻓﻴﻖ ﺭﺍ ﺩﺍ&= #65197;ﺩ. ﻭ ﺣﺘﻰ ﭘﺰﺷﮑﺎ&= #65253; ﭘس ﺍﺯ ﺍﻋﺘﺮﺍ&#= 65233; ﺑﻴﻤﺎﺭ ﺑﻤﺸﮑ&#= 65246; ﺫﺍﺗﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺧﻮﺩ، ﺑﻴﻤﺎﺭ &#= 65197;ﺍ ﺷﻔﺎ ﻳﺎﻓﺘﻪ ﻣ&= #65268;ﺪﺍﻧﻨﺪ ﻭ ﺗﻨﻬﺎ ﺟﻬﺖ ﺗ= ﻘﻮﻳﺖ ﺍﺭﺍﺩﻩ ﻭ ﻓﮑﺮ = ﺟﺪﻳﺪ ﺩﺭ ﺑﻴﻤﺎﺭ ﻣﻰ = ﮐﻮﺷﻨﺪ،ﮐﻪ ﺑﺎﻓﺮﺍﻣﻮﺷﻰ &#= 65261; ﺿﻌﻒ ﺍﺣﻮﺍﻝ، &#= 65169;ﺎعث ﺒﻴﺪﺍﺭﻯ ﻣﺠﺪ&#= 65193; ﻋﺎﺭﺿﻪ ﺗﻀﻌﻴ&#= 65234; ﺷﺪﻩ ﻧﺸﻮﻧﺪ. ﻭ= ﭘﻴﺮ ﮐﺎﻣﻞ ﻧﻴﺰ ﭼﻨ&= #65268;ﻦ ﻣﻴﮑﻨﺪ ﮐﻪ ﺍﮔ&= #65198; ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65175;ﺎ ﺣﺪﻭﺩﻯ ﻣﺘّﮑ= 5264; ﺑﻌﻘﻞ ﺧﻮﺩ ﺑﺪ&= #65165;ﻧﺪ. ﺍﻣﺎ ﻭﻗﺘﻰ ﮐﻪ = ﺳﺎﻟﻚ ﺍﻋﻠﺎﻡ ﺗﺴﻠﻴ&#= 65250; ﻣﺠﺪﺩ ﻭﺑﺎﻭﺭ&#= 65263; ﻗﻠﺒﻰ ﺍﺯ ﺣﮑﻤ&= #65174; ﭘﻴﺮ ﺧﻮﺩ ﻧﻤﻮ&= #65193;،ﺍﺯ ﺍﻳﻦ ﭘس ﭘﻴﺮ ﻣ&= #65204;ﺘﻘﻴﻤﺎ ﻭﺍﺭﺩ ﺣﻤﻠﻪ ﺑ&= #65198;ﻭﺍﻥ ﺳﺎﻟﻚ ﺷﺪﻩ ﻭ ﺩ= ﺳﺘﻮﺭ ﺻﺮﻳﺢ ﻭ ﺑﺪﻭﻥ = ﭼﻮﻥ ﻭ ﭼﺮﺍ ﻣﻴﺪﻫﺪ = ﮐﻪ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻭ&= #64380;ﻨﺎﻥ ﺻﻔﺎﺗﻰ ﺭﺍ ﺍﺯ = ﺧﻮﺩ ﻃﺮﺩ ﮐﻨﺪ ﺯﻳﺮ&= #65165; ﻣﺪﺭﻙ ﭘﻴﺮ،ﻫ= 5252;ﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎ= 5247;ﻚ ﺍﺳﺖ ﮐﻪ ﺟﻨﺒﻪ = ﻫﺎﻯ ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﺳ&= #65166;ﻟک ﺪﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65193;ﺳﺘﻪ ﺩﻭﻡ (ﺭؤﻳﺎﻫﺎ&#= 65263; ﺻﺎﻟﺤﻪ) ﺁﻣﺪﻩ&= #1548;ﮐﻪ ﺟﻨبه های ﻣﻨ᥻= 6;ﻰ ﮐﺎﺭ، ﺟﻨبه ه= 5;ﻯ ﻣثبت ﺭﻭﺍﻥ ﺳA= 166;ﻟﻚ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺧ&= #65198;ﺍﺏ ﮐﺮﺩﻩ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65165;ﻭﻟیّه ﺴﺎﻟﻚ، ﺳﺮﺍﺳ= 5198; ﻧﻔﺴﺎﻧﻰ ﻭﺣﻴ&#= 65262;ﺍنی هستند. ﮐﻪ ﺷﺎʌ= 67;ﺪ ﺿﻌف ﻮ ﻭﺧﻮﺏ ﻭ = ﺑﺪ ﺩﺭ ﮔﺮﻭﻫﻰ ﺯﻳ&= #65166;ﺩﻯ ﺻﻔﺎﺕ ﺑﺪ ﺩﻳﺪ&= #65257; ﻧﻤﻴﺸﻮﺩ ﻭﻟﻰ &= #65193;ﺭ ﺭؤﻳﺎﻫﺎﻯ ﻣﺮ= 5187;ﻠﻪ ﺳﻮﻡ ﺳﻠﻮﮐﻰ،= 4400;ﻪ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺍﺳﺖ،ﺧﺒﺮﻯ ﺍ= 5199; ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﻭ = ﺻﺤﻨﻪ ﺭؤﻳﺎ ﻧﻴﺴﺖ. ﻭ = ﻳﺎ ﺑﺴﻴﺎﺭ ﺿﻌﻴف &#= 65262;ﮐﻤﺘﺮ ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﺍ&= #65203;ﺖ. ﺍﻟﺒﺘﻪ ﺭؤﻳﺎ= 5259;ﺎﻯ ﺷﻬﻮﺩﻯ ﺑﻌﺪﻯ &= #65251;ﺪﺍﻡ ﺩﺭﺟﻪ ﻧﻴﮑﻮﻫ&#= 65166; ﻭ ﺗﻘﻠﻴﻞ ﺻﻔﺎ&= #65173; ﻣﻨﻔﻰ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﺸﻮﺩ. ﺑﻄﻮﺭ&= #65267;ﮑﻪ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ،ﺟﺰ ﭼﻨﺪ ﺻﻔﺖ ﻧﻴﮑ&= #65262;ﻯ ﻣﻬﻢ ﺳﺎﻟﻚ، ﭼ&#= 65262;ﻥ ﺑﺘﻌﺒﻴﺮ ﭘﻴﺮ&#= 65165;ﻟﻬﻰ،ﺧﻮﺩﺭᥴ= 5; ﺩﺭ ﺁﻥ ﺻﺤﻨﻪ ﻧ= ﻤﻰ ﺑﻴﻨﺪ. ﻭ ﺍﮔﺮ ﺑ= ;ﻌﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪ&#= 1548; ﻫﻴﭻ ﭼﻴﺰی ﺮﺍ &= #65169;ﺎﺧﻮﺩ ﻧﻤﻰ ﺑﻴﻨﺪ. ﺑﻄ= ﻮﺭﻳﮑﻪ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65251;ﻌﻠّﻖ ﺑﺴﻘﻒ ﻋﺮﺵ ﺍﺳ&= #65174;. ﮐﻪ ﺯﻳﺮ ﭘﺎ ﺧﺎ= ﻟﻰ ﻭ ﺳﻴﺎﻫﻰ ﮐﺎﻣ&= #65246; ﺍﺳﺖ. ﮐﻪ ﭼﻴﺰﻯ= ﺍﺯ ﺩﻧﻴﺎ ﻭﻣﺎﺩﻩ &= #65261; ﺑﺸﺮﻳّﺖ ﻭ ﻋﻠ&#= 65166;ﻳﻖ ﺩﻳﮕﺮﻯ ﻧﻴﺴﺖ. = ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﻴﻦ ﺭ&= #1572;ﻳﺎﻫﺎ ﺩﺭ ﺷﺎﻫﺪﺍﻥ،= 5175;ﻔﺎﻭﺕ ﺍﺯ ﻟﺤﺎﻅ ﺣﻀﻮ&= #65197; ﺑﺮﺧﻰ ﺻﻔﺎﺕ ﻗ&= #65170;ﻠﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺁﻧﻬﺎ، ﺑ&#= 65198;ﻭﺷﻨﻰ ﻣﺸﺨﺺ ﻣﻴﮑﻨﺪ. = ﺭﻭﺍﻗﻴّﻮﻥ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﺧ&= #65262;ﺩ،ﻣﻴﺘﻮﺍﻧʌ= 56;ﺪ ﻧﻮﺍﻗﺺ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻭ ﺳﺎﻟﮑﺎﻥ ﺧﻮ&= #65193; ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ&#= 1548; ﮐﻪ ﻗﺒﻠﺎ ﺧﻮﺩ = ﻫﻤﺎﻥ ﺗﺠﺮبه ها ﺭﺍ A= 193;ﺍﺷته اﻧﺪ. ﻭﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺩﻟﻴﻞ ﺑﻴﺎﻭﺭ&#= 65255;ﺪ،ﮐﻪ ﺳﺎﻟﻚ ﭼﻪ ﻋﻴﺒ&= #65264; ﺩﺍﺭﺩ،ﻭ ﭼﻪ ﺁ&#= 65203;ﻴﺐ ﻫﺎﺋﻰ ﺩﻳﺪﻩ،= 5261; ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫ&#= 65194; ﺩﻳﺪ. ﭘس ﺳﺎﻟﻚ = ﮐﻪ ﺩﺭ ﺧﻮﺩ ﺁثاﺭ &#= 65251;ﻌﺎﻳﺐ ﺭﺍ ﻗﺒﻠﺎ ﺩﻳﺪ&= #65257; ﻭ ﺑﻴﺎﺩ ﺩﺍﺭﺩ&= #1548;ﺗﺼﺪﻳﻖ ﭘﻴﺸﮕﻮﺋﻰ ﺁﻳ&#= 65256;ﺪه اﻳﻦ ﺍﺣﻮﺍل ﺮ= 5165; ﺁﻳﻨﺪه ﺮﺍ ﻣﻴ&#= 64401;ﻨﺪ. ﮐﻪ ﺧﻄﺮﺍﺕ ﻋﻈ&= #65268;ﻤﺘﺮ، ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣ&= #65228;ﺎﻳب هستند. ﻣثلا ث&= #1585;ﻭﺕ ﺩﻭﺳتی ﺒﺎﻗﻰ = 5165;ﺳﺖ. ﻭﻳﺎ ﺣسّ ﺍﻧﺘ= 5240;ﺎﻡ ﺩﺭ ﺍﻭﻧﻴﺮﻭﻣ&#= 65256;ﺪ ﺍﺳﺖ. ﻭ ﻳﺎ ﮔﺬﺷ= ;ﺖ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ = ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ، ﮐﻪ ﺑﺎ&#= 65267;ﺪ ﺍﺯ ﺧﻮﺩ ﻃﺮﺩ ﮐ= ﻨﺪ. ﻭﺑﺎ ﺗﻤﺮﻳﻦ ﻭ&= #65175;ﮑﺮﺍﺭ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 65241; ﻭ ﺍﺣﻮﺍﻝ ﺭﻭﺯ = ﻣﺮّﻩ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩ. ﺩﺭ ﮐﺎﺭ ﺟﻬﺎﻥ = ﺑﻴﻨﻰ ﻭ ﻓﻠﺴﻔﻰ ﻋﺮﻓ&= #65166; ﻧﻴﺰ،ﻫﻤﻴﻦ ﮔ= 5262;ﻧﻪ ﻣﺸﺎﻫﺪﻩ ﺟﺮﻳ&#= 65166;ﻧﺎﺕ ﺭﺍ ﺩﺍﺭﻧﺪ،ﻭ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ ﺣﮑﻤﺖ ﻭ = 5175;ﻔﺤّﺺ ﺗﺤﻤّﻞ ﺁﻥ ﻣﻴ&#= 64401;ﻨﻨﺪ،ﻭﺍﺳﺘ᥷= 4;ﻟﺎﻝ ﻟﺎﺯﻡ ﺭﺍ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #65253; ﮐﻪ ﺑﺎﻭﺭ ﮐﻨﻨ&= #65194; ﻣﻴﻨﻤﺎﻳﻨﺪ ﺗ&#= 65166; ﻣﺤﻴﻂ ﻣﺘﺸﻨّ= 5182;،ﮐﻪ ﻣﻘﺪﻣﻪ ﺟﻨﮓ ﻭ&= #64400;ﺸﺘﺎﺭ ﺍﺳﺖ،ﺗﺒﺪﻳﻞ = 5169;ﺼﻠﺢ ﻭ ﺻﻔﺎ ﺷﻮﺩ. ﻭ ᥴ= 5;ﺻﻄﻠﺎﺣﺎ(ﻣﺪﻳ= ﻨﻪ ﻗﺒﻞ)ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﺑﻮﺩﻩ، ﮔﺮﭼﻪ &#= 65191;ﻮﺩ ﻗﺒﻠﺎ،ﺑﺤﺞّ @= 400;ﻌﺒﻪ ﻭ ﺣﺞّ ﺃﮐﺒﺮ ﺭ&= #65165; ﮐﺮﺩﻩ،ﺍﻳﻨﻚ = 5169;ﺪﻳﺪﺍﺭ ﻣﺪﻳﻨﻪ ﻣﺤﻤﺪ&#= 65263; ﺩﺭﻭﻟﺎﻳﺖ ﺍﻭ &= #65193;ﺭ ﺟﻬﺎن ﻤﻴﺮﻭﻧ= 5194;. ﻋﺮﻓﺎ ﻧﻤﻰ ﮔﻮ&= #65267;ﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﭼﮕ&= #65262;ﻧﻪ ﺑﺎﻳﺪ ﺍﺯ ﻃﺒﻴ&= #65228;ﺖ ﻭﻓﻄﺮﺕ ﺧﻮﺩ ﺩ&= #65261;ﺭ ﺷﻮﺩ. ﺯﻳﺮﺍ ﺁﻧ= ﻬﺎ ﺭﺍ ﻣﻮﺟﻮﺩ ﻭﺍ&= #65239;ﻌﻰ ﻭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ = ﻓﺼﻞ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﻣ&= #65268;ﺪﺍﻧﺪ. ﺩﺭﺃﺻﻞ ﻣﻨﮑﺮ بوﺩﻩ، ﻧﺴﺒت ʋ= 70;ﻤﺮﺍﺗب ﺘﮑﺎﻣﻞ ﺑﻌﺪﻯ&#= 1548;ﻣﻌﺎﻳب ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﺷ&= #65194;ﻩ. ﻭلی اﻳﻦ ﺭﺍ ﻣ= 5268;ﺪﺍﻧﻨﺪ،ﻭ ﺗﺄﮐﻴﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺍ= ﺣﻮﺍﻝ ﮐﻨﻮﻧﻰ ﭘﺮ ﻋﻴ&= #65168;،ﻋﺎﻗﺒﺖ ﺭﻭﺡ ﺭﺍ ﺑﻘﻬﻘ&= #65198;ﺍﻣﻴﺒﺮﺩ. ﻭ ﺍﺯ ﺧﺪﺍ ﻭﮐﻤ= ﺎﻝ ﺩﻭﺭ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺍﮔﺮ ﺑﺮﺍﺳﺘﻰ &= #65153;ﻧﺎﻥ ﻃﺎﻟﺐ ﮐﻤﺎﻝ ﻭ = ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﺑﻠﮑﻪ ﻣﻴﮑﻮﺷ&#= 65256;ﺪ ﺑﺴﺎﻟﻚ ﺑﺨﺼﻮ&#= 65209; ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ&#= 1548;ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﺎﻳﺪ &= #65165;ﻧﻔﻌﺎﻟﺎﺕ ﺧﻮﺩﺭﺍ ﻣﻨﻔﻰ &= #65169;ﺪﺍﻧﻨﺪ. ﻭ ﺁﻥ ﺑﺎﻳﺪ ﺩﻭ= ﺭ ﺷﻮﻧﺪ. ﻭﻧﻪ ﺍﻳ= ﻨﮑﻪ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺭ&= #65267;ﺸﻪ ﺧﺸﻚ ﮐﻨﻨﺪ. ﻳﻌ= ﻨﻰ ﺍﺳﺘﻀﻌﺎﻑ ﻧﻔ&#= 1587; ﺧﻮﺩﺭﺍ ﺷﺮﻭﻉ &= #64400;ﻨﻨﺪ، ﻭ ﻧﻪ ﮐﺸﺘﻦ ﺁﻧ= ﺮﺍ. ﻭ ﭼﻮﻥ ﺳﺎﻟﻚ ﺑ= ﺤﺪّ ﺍﮐثر ﺗﻀﻌﻴﻒ = 5197;ﻭﺍﻧﻰ ﻭ ﻧﻔس ﺍﻣّﺎﺭ= 5257; ﭘﺮﺩﺍﺧﺖ،ﭼﻮA= 253; ﺑﺎ ﭘﻴﺸﺮﻓﺘﻬ&#= 65166;ﻯ ﺷﻬﻮﺩﻯ ﺑﻨﻔس &#= 65247;ﻮﺍﻣﻪ ﺭﺳﻴﺪ،ﮐﻪ ﻣﺪ= 5165;ﻡ ﺍﺯﺻﺎﺣﺐ ﺧﻮﺩ &= #65165;ﻧﺘﻘﺎﺩ ﻭ ﻣﻠﺎﻣﺖ ﻣﻴﮑ&= #65256;ﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻗ&#= 65170;ﻠﺎ ﺍﻳﺸﺎﻥ ﺍﺯ ﻧﻔ&= #1587; ﺧﻮﺩ ﻣﻠﺎﻣﺖ ﺩ&= #65165;ﺷﺖ. ﮐﻪ ﭼﺮﺍ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﻭ ﺁﻟﻮﺩﻩ ﻭﺩﻳ&= #65262;ﺍﻧﻪ ﺑﺎﻟﻬﻮس ﻣﻴﺒ= 5166;ﺷﺪ. ﻭﮐﺎﺭﻯ ﮐﻪ ﺑﻨ&= #65184;ﺎﺕ ﺷﻬﻮﺩﻯ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪ. = ﺁﻧﮕﺎﻩ ﻧﻔس ﻣﻄﻤﺌﻨّA= 258; ﺍﻟﻬﻰ ﻭﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 65169;ﺮﺍﻳﺶ ﺩﺭﺷﺐ ﻗﺪﺭ،ﺍ= 5199; ﺁﺳﻤﺎﻥ ﺑﺰﻣﻴ&#= 65254; ﺩﻝ ﺳﺎﻟﻚ ﻣﻴﺮ&= #65203;ﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺭؤﻳ&#= 65166; ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65169;ﻤﻌﺮﺍﺝ ﻭ ﺍﺳﺮاء ﻭﭘﺮ= 5261;ﺍﺯ ﺑﺂﺳﻤﺎﻧﻬﺎ ﺗ&#= 65166; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65264; ﺑﻴﻨﻨﺪ. ﻭ ﭘﻴﺮ= ﺳﺎﻟﻚ ﻣﻰ ﺁﻣﻮﺯﺩ،ﮐ= 5258; ﭼﮕﻮﻧﻪ ﻣﻘﺎﻭ&#= 65251;ﺖ ﻧﻔس ﺧﻮﺩ ﮐﻨﺪ&#= 1548; ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺧﺪ= ﺍﻭﻧﺪ ﺻﺤﻨﻪ ﻫﺎﻯ ﺳﺨ&= #65174; ﺗﺮ ﺑﺴﺎﻟک ﺪﺭ &= #65199;ﻧﺪﮔﻰ ﺭﻭﺯ ﻣﺮّﻩ ﻳﺎ &= #65197;ؤﻳﺎﺋﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﮐﻨﺘﺮﻝ ﻣﺸﮑﻞ &= #65175;ﺮﻯ ﺭﺍ ﺍﺯﺧﻮﻳﺸﺘ&#= 65254; ﮐﻨﺪ. ﺗﺎ ﺟﺎﺋﻰ= ﮐﻪ ﺩﺭ ﺍﺷﺪّ ﺍﺣﻮ&#= 65165;ﻝ ﺗﻤﺮﻳﻨﻰ ﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ،ﻧﻮﺑﺖ = 5211;ﻔﺖ ﻣﻨﻔﻰ ﺩﻳﮕﺮ ﺳ&= #65166;ﻟﻚ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﮐﻨﺘﺮﻝ ﮔﺮﺩﺩ. = ﻭ ﺑﺘﺮﺗﻴﺐ ﻫﺮﭼ&#= 65258; ﺗﻌﺪﺍﺩ ﺻﻔﺎﺕ &= #65251;ﺘﺮﺍﮐﻢ ﺷﺪﻩ ﻣﻨﻔﻰ ﺑﻴ&= #65208;ﺘﺮﻣﻴﮕﺮﺩﺩ= 48;ﺳﺮﻳﻌﺘﺮ ﻭﺁﺳﺎﻥ ﺗﺮ،ﺗ= 5216;ﻌﻴﻒ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺣﺘ= ﻰ ﺻﻔﺎﺕ ﻣﻬﻤﺘﺮ &= #65193;ﺭ ﭘﺎﮐﺴﺎﺯﻯ،ﺷA= 166;ﻣﻞ ﭘﺎﮐﺴﺎﺯﻯ ﺧﻮ&#= 65193;ﺑﺨﻮﺩ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺟ&= #65200;ﺋﻰ ﻭﺍﺑﺴﺘﻪ ﺑﻴﻚ &= #65211;ﻔﺖ ﻗﻮﻯ ﺗﺮ ﺍﺳﺖ. ﺍ= ;ﮔﺮ ﻣﺎﻝ ﺩﻭﺳﺘﻰ ﺭ&= #65165; ﺩﺭ ﺧﻮﺩ ﺑﮑﺸﻨ&= #65194;،ﺁﻧﮕﺎﻩ ﺧﻴﻠﻰ ﺍﻋﻤﺎﻝ &= #65251;ﺎﻧﻨﺪ ﭘﻮﻟﮑﻰ ﻓﮑﺮ ﮐ&= #65198;ﺩﻥ ﺩﺭ ﺯﻧﺪﮔﻰ،ﻭ &#= 65165;ﺻﺮﺍﺭ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﭘس ﮔﺮﻓﺘﻦ ﻣﺎ&#= 1604; ﺨﻮﻳش که ﺩﻳﮕA= 198;ﺍﻥ ﺍﻣﺮﻭﺯ ﻭﻓﺮﺩ&#= 65165; ﻣﻴﮑﻨﻨﺪ،ﻭﻳA= 166; ﺑﮑﻠّﻰ ﺁﻧﺮﺍ &#= 65197;ﺑﻮﺩﻩ ﻭﺑﺮﺩه اﻧﺪ،ʋ= 53;ﻧﻬﺎ ﺭﺍ ﻣﻴﮕﺬﺭﺩ. ﻭ= ﺣﺘﻰ ﺩﺷﻤﻦ ﺧﻮﺩ ﺭﺍ = ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﻧﺪ،ﻭ = 5169;ﺪﻫﮑﺎﺭﺍﻥ ﺑﺪ ﻣﻌﺎﻣﻠﻪ ﺭ&= #65165; ﺑﺎﺯ ﮐﻤﻚ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ. ﺍﮔﺮ ﮐﻪ ﻋﺸﻖ ﺑ= ﺪﺷﻤﻦ ﺳﺨﺘﻰ ﭘﻴﺪﺍ ﺷ&= #65262;ﺩ،ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺑﺪﻭﺳﺘﺎ&#= 65253; ﻭ ﻏﻴﺮﺩﺷﻤﻨﺎ&#= 65253;ﺻﺪﭼﻨﺪﺍﻥﻣʌ= 68;ﺸﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﻤﻠﺎﻋﺮﻓﺎ ﺍﻋﺘﺮﺍض ﺨﻮﺩ= 5197;ﺍ ﺑﻨﻈﺎﻣﺎت ﻤﻮ= 5183;ﻮﺩ ﺟﻠﻮ ﻧﻤﻰ ﺍﻧﺪ&= #65165;ﺯﻧﺪ،ﺗﺎ ﻣﻮﺍجه ﺒﺎ ﻋﮑ= 587; اﻟﻌﻤﻞ ﻣﻘﺎﻭ= 5251;ﺖ ﻣﻌﺘﻘﺪﺍﻥ ﺁﻥ &= #64404;ﺮﺩﻧﺪ. ﺑﻠﮑﻪ ﺍﺑﺘﺪﺍ &= #65259;ﻢ ﺭﻧﮕﻰ،ﻭ ﺑﻌﺪ &#= 65169;ﻴﺎﻥ ﺭﻧﮕﻬﺎﻯ ﺟﺪﻳ&#= 65194;،ﻭﺳﭙس ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ،ﺑﺨﺼﻮﺹ ﺗﺸﺨﻴص ﻠﺰﻭﻡ &#= 65193;ﮔﺮﮔﻮﻧﻰ ﻧﻈﺎﻡ ﻗﺒﻠﻰ ﺭ&= #65165; ﻣﻴﺪﻫﺪ. ﻭ ﻧﻈﺎ= ﻡ ﺟﺪﻳﺪ ﻓﮑﺮﻯ ﻭ = ﺳﻴﺴﺘﻢ ﺯﻧﺪﮔﻰ ﻭﺗﻮﻗ&#= 65228;ﺎﺕ ﺧﻮﺩ ﺍﺯ ﻃﺒﻴﻌ&= #65174; ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ &= #65251;ﻰ ﭘﺬﻳﺮﻧﺪ. ﻭﭼﻮ&= #65253; ﻋﺎﺭﻓﺎﻥ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ،ﮐﻪ ﻋﻠّﺖ ﺩﻭﭼﺎﺭ &#= 65207;ﺪﻥ ﺍﻓﺮﺍﺩﻯ ﺑﺎﻧ&#= 65236;ﻌﺎﻟﺎﺕ ﻭﺷﻬﻮﺍﺕ ﺩﺭﺩ&#= 65197;ﺟﻪ ﺍﻭﻝ، ﺟﻬﻞ ﻭ ﺑ&= #65264; ﺧﺒﺮﻯ ﺍﺯ ﺣﻘﺎ&= #65267;ﻖ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺍﻗﺪﺍﻡ ﺑﺘﻌﻠ&#= 65268;ﻢ ﺗﺪﺭﻳﺠﻰ ﻭ ﺍﺳ&= #65176;ﺪﻟﺎﻟﻰ ﺍﻧﺴﺎﻥ،ﺑﺨﺼA= 262;ﺹ ﺳﺎﻟﻚ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﮔﻮﺋﻰ ﻫﺮ ﺭﻭﺯ = ﺩﻟﻴﻞ ﺟﺪﻳﺪﻯ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ،ﻭ ﺭﻭﺯ ﺑﻌﺪ ﻫﻤﺎ&= #65253;ﺩﻟﻴﻞ ﺩﻳﺮﻭﺯ ﺭﺍ،ﻧ= 5236;ﻰ ﻭﺗﻀﻌﻴﻒ ﻣﻴﮑ&#= 65256;ﻨﺪ،ﻭﺩﻟﺎﺋ᥼= 6; ﺟﺪﻳﺪﻯ ﺍﺭﺍﺋ&#= 65258; ﻣﻴﺪﻫﻨﺪ. ﺗﺎ ﺳ= ﺎﻟﻚ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻋ&= #65240;ﺎﻳﺪ ﻭ ﺩﻟﺎﺋﻞ ﺟﺪﻳ&= #65194;،ﺧﻮﺩﺭﺍ ﺑﺒﺎﻟﺎ ﺑﮑﺸﺪ. = ﻭﺧﻮﺩ ﺧﻮﺍﻫﺎﻥ ﺗﻌﺎ&#= 65247;ﻰ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﺗﻠ= ﻘﻴﻦ ﻭ ﺗﺤﻤﻴﻞ ﺗﻌﺎ&= #65247;ﻰ ﻭﮐﻤﺎﻟﻰ ﺻﻮﺭ&#= 1578; ﺒﮕﻴﺮﺩ. ﮐﻪ ﻫﻢ= ﻣﺤﺎﻝ ﺍﺳﺖ،ﻭ ﻫﻢ ﺍﮔ&#= 65198; ﺷﺪ ﺧﻄﺮﺍﺕ ﺑﻌ&= #65194;ﻯ،ﺩﺭ ﻣﺮﺍﺣﻞ ﺁﻳﻨﺪ&#= 65257;،ﺑﺴﻴﺎﺭ ﺧﻄﺮﻧﺎﻙ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﮔﻮﺋﻰ ﺩﻳ= ﻮﺍنه اﻯ ﺭﺍ ﺑﺰﻭﺭﺗ&#= 65248;ﺎﺵ ﻭﺍﺭﺩ ﺑﻬﺸﺖ ﮐ&= #65256;ﻨﺪ. ﮐﻪ ﺩﻳﻮﺍﻧﻪ ﻧ&= #65252;ﻴﺘﻮﺍﻧﺪ ﻋﺎﻗﻞ ﺷﻮﺩ. ﻭﻟ= ﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻋﺎ&#= 65239;ﻠﺎﻥ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﺍ&= #65199; ﺭﻓﺘﺎﺭ ﻭ ﮐﺮﺩ&= #65165;ﺭ ﻭ ﮔﻔﺘﺎﺭ ﺧﻮﺩ = ﻧﻤﺎﻳﺪ ﻭﺑﺴﺎﻟﻚ ﻧﻤﻰ &= #64404;ﻮﻳﻨﺪ، که ﺁﻧﭽﻪ ﻣﻴﮕ= 5262;ﻳﻢ،ﺟﺎﻯ ﺁﻧﭽﻪ ﻣﻴﮕﻮﺋ&#= 65264; ﺑﮕﺬﺍﺭ. ﺑﻠﮑﻪ = ﻣﻴﮕﻮﻳﻨﺪ ﺁﻧﭽﻪ ﺩﺍﺭﻯ ﺭ&= #65165; ﺭﻫﺎ ﮐﻦ،ﺑﻄﺒ= 5268;ﻌﺖ ﻭ ﻓﻄﺮﺕ ﺍﺻﻠﻰ = ﺧﻮﺩﺕ ﺑﺎﺯ ﮔﺮﺩ. ﻭ ﺍﺣ= ;ﻮﺍﻝ ﺟﺪﻳﺪ ﺭﺍ ﺗﺤﻤ&= #65268;ﻠﻰ ﺍﺯ ﭘﻴﺮ ﻧﻤﻴﺪ&= #65165;ﻧﺪ،ﻭ ﮔﻨﺞ ﻧﻬﻔﺘﻪ ﺩ&= #65197;ﻭﻥ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﺪ&= #65197;ﺍﻥ ﺍﻭ،ﺩﺭ ﺫﺍﺕ ﻭ&#= 65263; ﺑﻮﺩﻳﻌﻪ ﮔﺬﺍ&#= 65197;ﺩه اﻧﺪ . ﻳﺎ ﻫﻤﺎﻥ= ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺍ&= #65261;،ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻗ&#= 65170;ﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺑﺎﺯ ﻫﺮ ﺩﺳﺘﻰ ﺩﺳﺖ = ﺑﺎﻟﺎﺗﺮ ﺩﺍﺭﺩ. ﻭ ﻫﺮ ﻋﻘ= ;ﻞ ﻭﻣﻘﺎﻣﻰ ﺳﻄﺢ &= #65169;ﺎﻟﺎﺗﺮی ﺪﺍﺭﺩ. ﮐﻪ ﺷﺮﻁ= ﻋﻘﻞ ﺍﺳﺖ. ﺗﺮﻙ ﭘﻠّ&= #65258; ﻧﻴﮑﻮﻯ ﻓﻌﻠﻰ&#= 1548;ﻭ ﺭﺳﻴﺪﻥ ﺑﭙﻠّ= 5258; ﻧﻴﮑﻮﺗﺮ ﺑﻌﺪ&#= 65263; ﮐﻨﺪ . ﺧﻮﺩ ﺳﺎﻟ= ;ﻚ ﺍﻧﮕﻴﺰﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﺩ.= ﮐﻪ ﻫﻤﺎﻥ ﺗﺪﺑﻴﺮ &= #65165;ﻟﻬﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭ ﺧ= ;ﺪﺍﻭﻧﺪ ﮐﺴﻰ ﺭﺍ ﺑﺮﺍﻯ = ﻗﻬﻘﺮﺍ ﺷﺪﻥ ﻧﻴﺎﻓﺮﻳ&#= 65194;ﻩ،ﻭ ﺷﺎﻳﺴﺘگی اﻟʌ= 60;ﻰ ﻧﺒﺎﺷﺪ. ﺑﻠﮑﻪ = ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﻓﺮﺳﺘ&#= 65166;ﺩﻩ ﺍﺳﺖ. ﻭ ﺧﻮﺩ ﺷﺨ= ;ﺺ ﺳﺮﮐﺶ ﮐﻪ ﻗﻬﻘ&= #65198;ﺍ ﺳﺎﺯﻯ ﻭ ﺟﻬﻨّ&#= 65250; ﭘﺮﻭﺭﻯ ﺑﻌﺪﻯ &= #65191;ﻮﺩﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;. ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﮔ= ﻔﺘﻨﺪ،ﺧﺮﻭﺳA= 268;ﺒﻮس ﺣﮑﻴﻢ ﮔﻔﺘﻪ، &#= 64400;ﻪ ﺷﺮ ﻭﺁﻧﭽﻪ ﺷﺮ = ﻣﻰ ﭘﻨﺪﺍﺭﻳﻢ،ﻣA= 216;ﺮ ﻧﻴﺴﺘﻨﺪ. ﺑﻠﮑ&= #65258; ﺷﺮ ﺑﺮﺍﻯ ﺯﻳﺒ&= #65166; ﺭﺍ ﺩﻳﺪﻥ،ﻧﻴ= 5200; ﻣﻔﻴﺪ ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span>ﻳﻌﻨﻰ &#= 65207;ﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻓﺎ&#= 65267;ﺪه ﺨﻴﺮ ﺭﺍ ﺑﺮﺍی &= #65170;ﻴﺨﺒﺮ ﺍﺯ ﺧﺒﺮﻧﺸﺎﻥ &= #65169;ﺪﻫﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺧﻮﺷﺎ ﺑﮕﻨﺎﻫﻰ،ﮐﻪ = 5169;ﺎﻋث ثوﺍﺏ ﻭ ﺑﻴﺪﺍ= 5197;ﻯ ﺷﻮﺩ،ﺯﻳﺮﺍ ﺣ= 5268;ﺮﺕ ﻓﻴﺰﻳﮑﻰ ﻭﺷﻴ&#= 65252;ﻴﺎﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻋﺎﻟم ﺴﺨﺖ ﺳﻨ&#= 64403; ﺩﻝ ﺭﺍ ﺑﻴﺪﺍﺭ = ﻣﻴﮑﻨﺪ،ﮐﻪ ﺧﻮﺩ ﻗﺪﻣﻰ ﺗﮑ&= #65166;ﻣﻠﻰ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻭﺿ= ﻤﻦ ﻣﺠﻤﻮعه اﻯ ﺍA= 199; ﺭﻭﺷﻬﺎﻯ ﺗﺮﺑ&#= 65268;ﺘﻰ ﺍﻟﻬﻰ. ﻭ ﭘﻴﺮ ﺍ= ;ﺯ ﺳﺎﻟﻚ ﻣﻴﺮﺳﺪ&#= 1548; ﭘس ﻧﺒﺎﻳﺪ ﺷﺮ &= #65197;ﺍ ﺟﺰﺋﻰ ﺍﺯ ﺟﻬﺎ&= #65253; ﺑﺪﺍﻧﻴﻢ. ﺯﻳﺮ&= #65165; ﺷﺮ ﻭﺟﻮﺩ ﻋﺪﻣ&= #65264; ﺍﺳﺖ. ﻭ ﺁﻧﺮﺍ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺫﻫﻨﻰ ﻭﺍﻧʋ= 76;ﺰﺍعی ﻤﻴﮕﻮﺋﻴﻢ ﻭﻟ&#= 65264;(ﺃثر ﻭﺟﻮﺩﻯ)ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻭ ﻓﮑﺮ ﺍﻧﺴﺎﻥ = ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ. ﻋﺪﻣﻰ = ﮐﻪ ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻭﺟﻮﺩ ﺟﺪﻳﺪﻯ &= #65261;ﺭﻭﺍﻥ ﻣﻴﺸﻮﺩ. ﺑﻤﻌﻨ&= #65264; ﺩﻳﮕﺮﻯ،ﻣﻴﺘA= 262;ﺍﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﺍﺻA= 262;ﻟﺎ ﺩﺭ ﻫﺴﺘﻰ ﺷﺮﻯ = ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ،ﻭ ﺳﺮ= 5165;ﺳﺮ ﺧﻴﺮ ﺍﺳﺖ. ﻭ ﻫﺮ= ; ﺁﻧﭽﻪ ﻣﻘﺎﻭﻣﺖ ﻭ ﺳﺮ&= #64400;ﺸﻰ ﺑﺎ ﺁﻥ ﺷﻮﺩ، ﺷ&= #65198;ﺍﺭﺕ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭﺩﻧﻴﺎﻯ ﺑﺸﺮﻯ ﻧﺎﺳﻮﺕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ(ﻋﻘﻞ ﻭ ﺁ= 5199;ﺍﺩﻯ)ﻓﺮﺻﺘﻰ ﺍﺳﺖ،ﮐﻪ ﺧﺪﺍ= 5261;ﻧﺪ ﺩﺍﺩﻩ ﮐﻪ ﻣﻘﺎ&= #65261;ﻣﺖ ﻫﻢ ﺑﺸﻮﺩ،ﺗﺎ &#= 65169;ﻴﺪﺍﺭﺗﺮ ﺍﺯ ﺁثاﺭ ﻣﻨﻔ= 5264; ﺍﻋﺘﺮﺍﺽ ﺧﻮﺩ &= #64404;ﺮﺩﻧﺪ. ﻭﻫﺮﮐﻤﺎﻝ ﺩﺭ&#= 65259;ﺮ ﻓﺼﻞ ﻧﻮﻋﻰ ﮐﻪ = ﻭﺟﻮﺩﻯ ﻣثبت ﺑﻨﻈﺮ ﻣA= 268;ﺮﺳﺪ،ﻧﺴﺒﺖ ﺑﮑﻤﺎﻟﺎﺕ ﻓﺼ&#= 65262;ﻝ ﺑﺎﻟﺎﺗﺮ ﻭ ﺍﻧ&= #65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺑﻰ ﺭ&= #65255;ﮓ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺩ= ﺭﺣﮑﻢ ﻋﺪﻣﻰ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﮐﻪ ﮔﻮﺋﻰ(ﻭﺟﻮ&= #65193; ﻋﺪﻣﻰ)ﺩﺍﺷته است. ﻭ(ﻭﺟﻮﺩ ﻭ&#= 65183;ﻮﺩﻯ)ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﺩﺍﺭﺩ. ﻭ= ﺗﺎ ﺃﺑﺪ ﻭﺭﺳﻴﺪﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﮕﻮﻯ ﻣﻄﻠﻖ &= #64400;ﻤﺎﻝ ﺩﺭﺍﻟﻠﻪ، ﻭ ﺩ&#= 65197; ﺁﺧﺮ ﺃﺑﺪﻳّﺖ &#= 65169;ﻰ ﭘﺎﻳﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﮐﻤﺎﻝ ﺣﻘﻴﻘﻰ &= #65261;(ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ)ﻳﻚ ﺭﻭ&= #65185; ﺗﺤﻘّﻖ ﻣﻴﻴﺎ= 5169;ﺪ ﻭﺗﻤﺎﻡ ﻣﺮﺍﺣ&#= 65246; ﮐﻤﺎﻝ ﻗﺒﻠﻰ،= 5227;ﺪﻣﻰ ﻳﺎ ﺿﻌﻴﻒ ﺗﺮﺷ&= #65194;ﻩﻭﻣﻌﺼﻮمگر= ;ﺩﻳﺪهاﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻓﻠ= ﺴﻔﻪ ﺭﻭﺍﻗﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻋﺮﻓﺎﻯ ﺑﻌﺪﻯ،ﮐﻪ ﺷﮑ= 5246; ﻭﺍﺿﺤﻰ ﺷﺒﻪ ﻣ&= #65166;ﺩﻯ ﻭﻣﺤﺴﻮسﺩﺭﺁA= 251;ﺪ،ﭼﻮﻥ ﻳﻮﻧﺎﻧﻴﺎﻥ ﮐ&#= 65258; ﺍﻭﻟﻴﻦ ﻗﻮﻣﻰ &= #65169;ﻮﺩﻧﺪ،ﮐﻪ ﺣﺮﻭﻑ ﺍﻟﻔﺒﺎ &= #65197;ﺍ ﺗﻨﻈﻴﻢ ﮐﺮﺩﻧ&#= 65194;،ﻭ ﺍﻓﮑﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﻭﻟﻮ ﺑﺰﺣﻤﺖ ﻭ = ﻓﺮاﻭﺍﻥ ﻋﻴﺐ ﺁﻥ ﺭﻭﻯ ﮐ= ﺎﻏﺬ ﺁﻭﺭﺩﻧﺪ. ﻭ ﺍﻟ= ّﺎ ﻋﺮﻓﺎﻯ ﺷﺮﻗﻰ &= #65193;ﺭ ﻫﻨﺪ ﻭﺑﺎﺑﻞ ﻭ = ﺍﻳﻠﺎﻡ ﻭﻣﺼﺮ،ﺧﻄﻮﻃA= 264; ﻣﻴﺨﻰ ﻳﺎ ﻫﻴﺮ&= #65261;ﮔﻠﻴﻒ ﻭﻏﻴﺮﻩ ﻧﻮﺷﺘ&#= 65258; ﻫﺎﺋﻰ ﺩﺍﺷﺘﻨ&#= 65194;،ﮐﻪ ﺣﺘﻰ ﺩﺭ ﻧﺴﻞ ﺧ= ﻮﺩﺷﺎﻥ ﻗﺎﺑﻞ ﺧﻮﺍﻧﺪ&#= 65253; ﻧﺒﻮﺩ. ﻭﻟﺬﺍ ﻧ= ﻈﺎﻣﻬﺎﻯ ﻓﮑﺮﻯ ﻋﺮﻓﺎﻧ&#= 65264; ﺭﺍ ﺁﻏﺎﺯ ﺍﺯﻳ&= #65262;ﻧﺎﻥ سقراط و ﺍﺭﺳﻄ= ;ﻮ ﻭﺍﻓﻠﺎﻃﻮﻥ، = 5261;ﺳﭙس ﺩﺭ ﺍﺳﮑﻨﺪﺭی= 607; با ﻓﺮﻫﻨﮓ ﻳﻮ= 5255;ﺎﻧﻰ ﺩﺭ ﻓﻠﺴﻔﻪ ﻧﻮ&= #65165;ﻓﻠﺎﻃﻮﻧﻴﺎA= 253; ﭼﻮﻥ ﻓﻠﻮﻃﻴﻦ&#= 1548;ﻭ ﺑﻌﺪﺍ ﺩﺭ ﻋﺮﻓ&= #65166;ﻯ ﺍﻳﺮﺍﻧﻰ ﻣﺴﻠ&#= 65252;ﺎﻥ ﺷﺪﻩ، ﻧﻮﺷﺘﻪ &#= 65259;ﺎ ﻭﻧﻈﺮﻳّﺎﺕ ﻋ= 5198;ﻓﺎﻧﻰ ﺩﻧﺒﺎل کرﺩﻧʋ= 94;. ﻭﭼﻨﺪ ﻋﺎﺭﻑ ﻋ&= #65212;ﺮ ﺟﺪﻳﺪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﻠﺎﻡ ﻧﻴﺰ، ﻫﻤﮕﻰ ﺍ&#= 65267;ﺮﺍﻧﻰ ﺑﻮﺩﻧﺪ. ﻭﻋﺮﻓ&= #65166;ﻥ ﺷﺮﻗﻰ ﻭ ﻏﺮﺑﻰ = ﻳﻚ ﮐﺎﺳه ﺸﺪﻧﺪ. ﻗ&= #65198;ﻳﺶ ﻧﻴﺰ ﺍﺯ ﺯﺭﺩﺷ&= #65176;ﻴﺎﻥ ﻣﻬﺎﺟﺮ ﺍﻳﺮﺍ&#= 65253; ﺑﻴﻤﻦ. ﻭ ﺳﭙس ﺑ= ﻤﮑّﻪ،ﻓﺮﻫﻨʄ= 03; ﺯﺭﺩﺷﺘﻰ ﺩﺍﺷ&#= 65176;ﻨﺪ. ﻭ ﻫﺰﺍﺭﺍﻥ ﻭﺍ&= #64394;ﮔﺎﻥ ﺍﻭﺳﺘﺎﺋﻰ ﺩﺭ&#= 65239;ﺮﺁﻥ ﻭﺯﺑﺎﻥ ﮐﻨﻮﻧ&#= 65264; ﻋﺮﺑﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ. ﻭ ﺣﺘﻰ ﺧﻮﺩ ﻣﺤ= ﻤﺪ ﺑﺮﻭﺵ ﺣﻨﻴﻒ،= 5165;ﺑﺮﺍﻫﻴﻢ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65153;ﺯﺭ ﺯﺭﺩﺷﺖ،ﺩﺭ ﺗ= 5192;ﻠﻴﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺗﺤﻠﻴﻪ ﻋA= 252;ﻞ ﻣﻴﮑﺮﺩ،ﮐﻪ ﺑ= 5176;ﺠﻠﻴﻪ ﻫﺎﻯ ﭘﻴﺸﻴﻦ،= 5261; ﺗﺠﻠﻴﻪ ﺟﺪﻳﺪ &= #65261;ﺑﺮﺗﺮ ﻧﻮﺭﻗﺎﺋﻢ ﺭﺳ&#= 65268;ﺪ. و ﺑﺎﺭﻭﺵ ﺗﻮﺳ&#= 1617;ﻞ ﻋﺒﺎﺩﻯ ﺑﺎ ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ. ﻟﺬﺍ = ﻋﺮﻓﺎﻥ ﻗﺒﻞ ﺍﺯ ﻳﻮﻧﺎ&= #65253;،ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺮ ﺍﺻ&= #65246; ﺭﻳﺎﺿﺖ ﺑﻮﺩﻧ&#= 65194;. ﺗﺎ ﻋﻘﻞ ﻭﺍﺳﺘ&= #65194;ﻟﺎﻝ، ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﻋ&= #65198;ﻓﺎﻥ ﺍﻳﺮﺍﻧﻰ،ﺑﮑA= 252;ﺎﻝ ﻋﻘﻠﺎﻧﻰ ﻭ ﺍﺳ&= #65176;ﺪﻟﺎﻟﻰ ﺩﺭﺁﻣﺪ،ﮐﻪ ﻫ= 5252;ﺮﺍﻩ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﻭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺑﻬﺘﺮ ﺳﺒﻚ ﻭ ﺳ= ﻴﺎﻕ ﺁﻥ ﺗﻐﻴﻴﺮ ﻧﻤ&= #65262;ﺩ. ﻭﻟﻰ ﺭﻭﺍﻗﻴّ= 5262;ﻥ ﻭ ﻧﻮ ﺍﻓﻠﺎﻃﻮ&= #65255;ﻴﺎﻥ،ﺍﺧﻠﺎʌ= 37;ﺭﺍ ﺑﺮﭘﺎﻳﻪ ﺭﻳﺎ&#= 65215;ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ. = ﻧﻪ ﺗﻨﻬﺎ ﺭﻳﺎﺿﺖ &= #65175;ﻦ ﻭﺩﺭﺩ ﮐﺸﻴﺪﻥ&#= 1548;ﺑﻠﮑﻪ ﺩﺭصبر ﻭ ﺗﺤﻤ= 17;ﻞ ﺍﺧﻠﺎﻗﻰ ﺩﻳﮕ&#= 65198;ﺍﻥ. ﻭ ﺷﻨﺎﺧﺖ ﻭ ﺗﻘ= ﻮﻳﺖ ﺍﺧﻠﺎﻕ ﻧﻴﮑﻮ &= #65193;ﺭ ﺧﻮﺩ،ﺑﺎﺻﻄﻠA= 166;ﺡ ﺗﺮﺑﻴﺖ ﺭﺍ ﺍﺯ = ﺑﻰ ﺍﺩﺑﺎﻥ ﺁﻣﻮﺧ&#= 65176;ﻨﺪ. ﻭﮐﻤﮑﻢ ﻓﻠﺴﻔ&#= 65258; ﻣﺘﺎﻓﻴﺰﻳک ﺮ= 5261;ﺍﻗﻰ، ﺍﺯ ﺩﻳﮕﺮ ﻓﻠﺴ&= #65236;ﻪ ﻫﺎﻯ ﻧﻈﺮﻯ ﺟﺪ&= #65165; ﺷﺪ. ﺩﺭ ﻓﻠﺴﻔﻪ= ﻋﻤﻠﻰ ﺍﺧﻠﺎﻗﻰ،ﺑﺎ = 5175;ﺤﻤّﻞ ﺍﺧﻠﺎﻕ ﺯﺷﺖ ﻭ&= #65187;ﺸﻴﺎﻥ، ﺳﺎﻟﻚ ﻧﻈﺎﻡ ﻭ&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #65193;ﮔﺮﮔﻮﻥ ﮐﺮﺩﻩ ﻭﻣﻨﺎﺳ&#= 65168; ﺯﻣﺎﻥ ﻣﺘﺪﻟﻮ&#= 64394;ﻯ ﺟﺪﻳﺪﻯ ﻣﻄﺮﺡ &= #64400;ﺮﺩﻧﺪ. ﻋﺮﻓﺎ ﻧﻪ ﻓﻘﻂ = ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ،ﮐ= 5258; ﻣﺪﺍﻡ ﺩﻭﺭ ﻣﺪ&= #65165;ﺭﺧﻮﺩ ﻣﻴﮕﺮﺩﺪ،ﻓﻠA= 204;ﻔﻪ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65169;ﮑﺎﺭ ﺑﺮﺩﻧﺪ. ﻭﭼﻮﻥ = ﻫﺪﻑ ﺩﺭﺗﮑﺎﻣﻞ ﺭﻭ&#= 65185;،ﺭﺳﻴﺪﻥ ﺑﺮﺿﺎﻳﺖ ﺍﻟﻬ&#= 65264;،ﺑﺼﻮﺭﺕ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺒﺎﺷﺪ،ﺗﻤA= 166;ﻣﻰ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣ&= #65166;ﺩﻯ،ﻭ ﺣﺘﻰ ﻓﻠﺴﻔﻪ ﻫ&= #65166;ﻯ ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﺩ&= #65197; ﻃﻮﻝ ﺗﺎﺭﻳﺦ،= 5259;ﺮﮔﺰ ﻣﻨﺠﺮ ﺑﺮﺳﻴﺪ&#= 65253; ﺑﺮﺿﺎﻳﺖ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩی ﺸﺪه اﺳﺖ . ﻭ ﺣﺘ= ﻰ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻇ&= #65166;ﻫﺮﺍ ﻋﺮﻓﺎﻧﻰ ﺩﺭ ﺑ&= #65268;ﺎﻥ،ﺍﺯ ﻗﺸﺮﻳﻮﻥ ﻣﺬﻫ&#= 65170;ﻰ ﭼﻮﻥ ﻣﻠّﺎ ﺻﺪ&#= 65197;ﺍﻯ ﺁﺧﻮﻧﺪ،ﻭ ﻣﮑ= 5176;ﺐ ﻓﻠﺴﻔﻪ ﺍﺳﻠﺎ&#= 65251;ﻰ ﺍﺻﻔﻬﺎﻥ ﻭﻣﻴ&#= 65198;ﺩﺍﻣﺎﺩ،ﺁﺧ᥷= 8;ﻳﻦ ﻣﮑﺘﺐ ﻓﻠﺴﻔﻪ &= #65165;ﺳﻠﺎﻣﻰ،ﻫﻤʃ= 81;ﻨﺎﻥ ﻗﺸﺮﻯ ﻭﺑﺪﻭﺭ &= #65165;ﺯ ﮐﺴب ﻤﺮﺍﺗﺐ ﺷ&#= 65260;ﻮﺩﻯ ﺑﻮﺩه اﺳﺖ. ﺩﺭ &= #65165;ﻳﻦ ﻓﻠﺴﻔﻪ ﻫﺎ، ﺣ&#= 64401;ﻤﺘﻬﺎﻯ ﻧﻈﺮﻯ ﺑﺪﻭﺭ ﺍ&= #65199; ﺣﮑﻤﺘﻬﺎﻯ ﻋﻤ&#= 65248;ﻰ ﻭ ﺳﻠﻮﮐﻰ،به @= 400;ﻠّﻰ ﻫﺪﻑ ﺍﻟﻬﻰ ﻓﺮ&= #65165;ﻣﻮﺵ ﺷﺪﻩ،ﻭﺗﻨﻬﺎ = 5197;ﺿﺎﻳﺖ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺣ&#= 65166;ﮐﻢ ﻭ ﭘﺬﻳﺮﺵ ﻋﻮﺍ&= #65249;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺩﺭ ﻧﻈﺮ = 5193;ﺍﺷﺘﻨﺪ. ﺑﻴﺎﻧﺎﺗﻰ ﻋﺮ&#= 65235;ﺎﻧﻰ ﻭﺩﻳﻨﻰ،که ﭽʌ= 62;ﻥ با ﻋﻤل پاک سازی روان ﻧﺒ&= #65262;ﺩﻩ، ﻟﺬﺍ ﺩﺭ ﺧﻠﻮﺕ = ﺧﻮﺩ ﺁﻥ ﮐﺎﺭ ﺩﻳﮕﺮ = ﻣﺨﺎﻟﻒ ﮔﻔﺘﻪ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻣﻠّﺎ ﺻﺪﺭﺍﻯ &#= 65175;ﮑﻔﻴﺮ ﺷﺪﻩ،ﺩﻭﻳﺴﺖ = 5203;ﺎﻝ ﺑﻌﺪ ﻣﺪﺭﻙ ﻣﺒ&= #65166;ﺭﺯﺍﺕ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺩ&#= 65267;ﮕﺮ ﺷﺪ. ﺯﻳﺮﺍ ﺳﻄﺢ= ﻋﻘﻞ ﺟﻤﻌﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ &= #65169;ﻮﺩ. ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ &= #65207;ﻴﻌﻪ،ﻣﻠّﺎ ﺻﺪﺭﺍ ﺭﺍ ﭘﻮﺷ&= #65208;ﻰ ﺑﺮﺍﻯ ﻣﺨﻔﻰ ﮐ&= #65198;ﺩﻥ ﺧﻮﺩ،ﺩﺭ ﭘﺸﺖ &#= 65153;ﻥ ﺑﮑﺎﺭ ﺑﺮﺩﻧﺪ. = ﺗﺎ ﻫﻤﭽﻨﺎﻥ ﺑﻔﺮ&#= 65267;ﺐ ﻣﺮﺩﻡ ﺍﺩﺍﻣﻪ &= #65169;ﺪﻫﻨﺪ ﮐﻪ ﻣﻴﺪﻫﻨﺪ. ﺍ= ﻟﻔﺎﻅ ﭘﺮ ﻃﻤﻄﺮﺍﻕ ﺗ&= #65262;ﺧﺎﻟﻰ ﻭﺑﻰ ﺣﻘﻴﻘﺖ ﺑ&= #64401;ﺎﺭ ﻣﻰ ﺑﺮﻧﺪ. ﮐﻪ ﻣ= ;ﻨﺠﺮ بفلسفه (ﻮﻟﺎﻳ= ;ﺖ ﻓﻘﻴﻪ ﻣﻄﻠﻘﻪ) = ﮔﺮﺩﻳﺪﻩ . ﮐﻪ ﻭﻟﺎﻳﺖ ﻓﻘ= ;ﻴﻪ ﺳﻔﻴﻪ،ﺍﺑﻠﻴ= 87; ﺩﺭﺗﻠﺒﻴس ﻭﻟﺒﺎس ﺭﻳﺎﮐ= 5166;ﺭﻯ،ﮐﻪ ﮐﺎﺭﺷﺎﻥ ﺑﺴﻴ&#= 65166;ﺳﺖ ﻋﻠﻨﻰ ﮐﺸﻴﺪ،= 5261;ﺍﻧﺒﻠﻴﺴﻰ ﻫﻢ ﺷﺪه اﻧﺪ،A= 261; ﺑﺠﺎﻯ ﺗﺎﺯﻳﺎ&#= 65255;ﻪ،ﻣﺴﻠﺴﻞ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻨ&#= 65194;. ﮐﻪ ﻗﺮﺍﺭ ﺍﺳﺖ = ﺑﻤﺐ ﺃﺗﻢ ﻧﻴﺰ ﺑﺪﺳ&= #65174; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺗﺎ ﭼﻪ ﺑﻠﺎﻫﺎ&= #65163;ﻰ ﺑﺮ ﺟﻬﺎﻥ ﻭﺟﻬ&= #65166;ﻧﻴﺎﻥ ﺑﻨﺎﻡ ﺧﺪﺍ می= 705;نند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺳ&= #65268;ﺎﺳﻰ ﺍﻳﺮﺍﻥ،ﺿﺤّʋ= 66;ﮐﻬﺎﺋﻰ ﺑﻮﺩه اﻧﺪ،ﮐʌ= 58; ﮔﺎﻫﻰ ﺍﻣﭙﺮﺍﺗﻮﺭﻳ= 5260;ﺎﻯ ﻋﻈﻴﻤﻰ،ﭼﻮﻥ = 5203;ﺎﺳﺎﻧﻴﺎﻥ ﺭﺍ ﺑﺮﭘﺎ ﮐﺮﺩ&= #65255;ﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﺧﻠ&= #65236;ﺎﻯ ﺍﺳﻠﺎﻣﻰ ﻧﺎﻣ&#= 65204;ﻠﻤﺎﻥ،ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺳﻨّﻰ ﻭ ﺳﭙس ﺷ&#= 65268;ﻌی ﺴﺮ ﺭﺳﻴﺪ ند. ﻭ&= #65165;ﺧﻴﺮﺍ ﻧﻮﺑت ﺁﺧﻮﻧﺪ= 5259;ﺎﻯ ﮐﻤﻮﻧﻴﺴت ﺸﺪ= 607; اﺳﺖ. که ﺒﺮ ﮔﺮ&#= 65193;ﻩ ﻣﺮﺩﻡ ﺑﻨﺎﻡ ﺧ&= #65194;ﺍ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﻮﺍﺭﻯ ﻫ= ﺴﺘﻨﺪ. ﻭﻟﻰ ﻣﺮﺩﻡ ﮐﻤ&= #65176;ﺮ ﺑﻴﺪﺍﺭ ﺷﺪﻩ،= 5165;ﺯ ﺗﺮس، ﺗﺴﻠﻴﻢA= 261;ﺑﺎ ﺗﻄﻤﻴﻊ ﺃﻧﺪﮐ&#= 65264; ﻣﺎﻝ، تن به ﺑʋ= 98;ﺩﮔﻰ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺑ&#= 65268;ﻠﻴﻮﻧﺮ ﺷﺪه دادند. ﻭل= ;ی ﺤﺎﺿﺮ ﻧﻴﺴﺘﻨ&#= 65194; ﺗﺴﻠﻴﻢ ﺳﻠﻮﮐ&#= 65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺷﻮﻧﺪ. ﺗﺎ ﻫﻢ ﺍ= ;ﺯ ﺩﻧﻴﺎﻯ ﻗﺸﺮﻳ&#= 1617;ﻮﻥ ﻧﺠﺎﺕ ﻳﺎﺑﻨﺪ&#= 1548;ﻭ ﻳﺎ ﺑﺂﻳﻨﺪﻩ ﻫ&= #65166;ﻯ ﺑﻬﺸﺘﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﭼﻪ ﺭﺳﺪ ﺑﻨﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺑﺮﺳ&= #65256;ﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺷ&= #65198;ﺍﺭﺗﻬﺎ،ﻭ ﺣﺘﻰ ﻗﻬﻘﺮﺍﻫ&#= 65166;ﻯ ﮐﺎﺭﻣﺎﺋﻰ،ﻏA= 216;ﺐ ﺧﺪﺍ ﻧﻴﺴﺖ. ﺑﻠ= ﮑﻪ ﺭﺣﻤﺘﻰ ﺍﻟﻬﻰ &= #65251;ﺠﺪﺩ،ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺪﮐﺎ&#= 65197;ﻯ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﻭ ﻟﺬﺍ ﺑﻨﻈﺮ ﻣ= ﻴﺮﺳﺪ،ﮐﻪ ﺷﺮ ﺩﺭ ﻫﺴﺘﻰ، &= #65261;ﺟﻮﺩﺵ ﻭﻟﻮ ﺷﺮﻋﺪﻣﻰ &= #65169;ﺎﺷﺪ،ﻭﺟﻮﺩʌ= 63; ﺿﺮﻭﺭﻯ ﺍﺳﺖ. ﻭ= ﺣﺘﻰ ﻣﺮﺍﺗﺒﻰ ﺍﺯ ﺩ&= #65197;ﺟﺎﺕ ﮐﻴﻔﻰ ﺩﺍﺭﺩ، &#= 64404;ﺮﭼﻪ ﮐﻤﻴّﺖ ﻫﻢ ﻧﺪ&#= 65165;ﺭﺩ. ﻭﺩﺭﺟﺎﺕ ﺁﻥ،= 5259;ﻤﺎﻥ ﺩﺭﮐﺎﺕ ﺟﻬﻨّ= 5250;،ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﺎ ﻫﻤﺎﻥ ﭘﻠّ&#= 65258; ﻫﺎﻯ ﻫﺒﻮﻁ ﻭﺳ&= #65240;ﻮﻁ ﺭﻭﺍﻧﻰ،ﻭﺍﺯ = 5193;ﺳﺖ ﺩﺍﺩﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ،ﺍﺯ ﻗﻮﺍﻡ ﻭﻣﺎﻫﻴ&#= 1617;ﺖ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺍﺷﺪ ﺷﺮﺍﺭﺗﻬ&#= 65166; ﺩﺭ ﻗﺸﺮﻳّﻮﻥ &#= 65251;ﺬﻫﺒﻰ، ﺑﺨﺼﻮﺹ ﺁﺧﻮﻧ&#= 65194;ﻫﺎﻯ ﺁﻧﻬﺎ، ﻭﻣﺪﻋ= 5268;ﺎﻥ ﻭﻟﺎﻳت ﻤﻮﻟﺎ &#= 65227;ﻠﻰّ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻣ= ﻮﻟﺎ ﻭﻟﺎﻳت ﺴﻴﺎﺳ= 5264; ﺑﺮﻣﺮﺩﻡ ﻧﺪﺍ&#= 65207;ﺖ. ﻭﺧﻮﺩ ﻧﻴﺰﻃﺎ&#= 65247;ﺐ ﻭﻟﺎﻳﺖ ﺳﻴﺎﺳ&#= 65264; ﻧﺒﻮﺩ. ﮐﻪ ﺯﻣﺎ= ﻧﻰ ﺷﻮﺭﺷﻴﺎﻥ ﺑﺮ&#= 65165;ﻭ ﺗﺤﻤﻴﻞ ﮐﺮﺩﻧ&#= 65194;. ﻭﻟﻰ ﻣﻮﻟﺎ (ﻭﻟ= ﺎﻳﺖ ﺳﻠﻮﮐﻰ)ﭘس ﺍﺯ &= #65251;ﺤﻤﺪ ﺭﺍ ﺩﺭ ﻏﺪﻳﺮ ﺧ= ُﻢ ﻳﺎﻓﺖ. ﻭﻫﻤﻴﺸ&= #65258; ﻧﻴﺰ ﺍﻳﻦ ﻭﻟﺎ&= #65267;ﺖ ﺳﻠﻮﮐﻰ ﺍﻭ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺷﺖ ﻭﺩﺍﺭﺩ. = ﭼﻪ ﺩﺭ ﺣﻴﺎﺗﺶ ﻭﻳ&= #65166; ﺑﻌﺪﺍ،ﺩﺭ ﺷﻬ= 5262;ﺩ ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ. ﮐﻪ ﺍﻭﻟﻴﻦ ﺑﺎ&= #65197; ﺑﻮﺩﺍ ﺑﻌﺮﺵ ﺍ&= #65261; ﺭﺳﻴﺪ،ﻭﺯﺭﺩA= 207;ﺖ ﺑﻨﻮﺭ ﺗﺠﻠّﻰ &#= 65165;ﻭ،ﻭ ﻣﺴﻴﺢ ﺧﻮﺩ ﺻﺎ&= #65187;ﺐ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻣﺮﺗﻀﻮﻯ ﺷﺪ ﻭ&= #65193;ﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 1548;ﺗﻨﻬﺎ ﺑﺎﺏ ﻭ ﺩﺭﻯ،ﻭ&#= 65207;ﺮﻃﻰ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﺑ&= #65256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﻭﻭﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﭼﻬﺎﺭﻡ،ﺗﻤﺎA= 249; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻣﺎﻥ ﮔﺮﺩﻳﺪ&#= 65257; ﺍﺳﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span dir=3DLTR>.</span><span dir=3DRTL></span><sp= an dir=3DRTL></span> <span lang=3DAR-SA>ﮔﻮﺋﻰ ʌ= 61;ﺍﻗﻌﺎ ﺗﻤﺎﻡ ﺭﺍﻫﻬﺎ &= #65169;ﺮﻡ ﺧﺘﻢ ﻣﻴﺸﻮﺩ. ﻳ= ﺎ ﻫﻤﺎﻥ ﺍﻭﻡ ﻭ ﻫ= ﻮﻡ ﻭ ﺧُﻢ ﻭ ﻳﺎ ﻗُ&= #65250;،که اﻣﺎﻡ ﺻﺎﺩق ﺒ= 4401;ﺎﺭ ﻣﻴﺒﺮﺩ. ﻭﻣﻨﻈ&= #65262;ﺭش هماﻥ ﻫﻮﻡ ﻭﺧA= 250; ﻭ ﺍﻭﻡ ﻳﺎﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ، ﻭ ﻗﻴﺎ&#= 65249; ﺳﻠﻮﮐی اﻭﻟﻴA= 166;ی الهی ﻣﻴﺒﺎﺷ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻮﻡ ﺍﺻﻄﻠﺎﺡ ﻫﻨﺪ&#= 65261;ﺍﻥ ﻗﺪﻳﻢ ﺍﺳﺖ. که &= #65166;ﺻﻄﻠﺎﺣﺎ اﻭﻡ و ﺍﻳﻤﺎﻥ &#= 65251;ﺴﻴﺤﻰ،ﻭ ﺍﻣّﻰ ﻣﺤﻤﺪ ﺷ&#= 65194;ﻥ ، ﮐﺎﻣﻞ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ. ﮐﻪ ﺗﻤﺎﻡ= ﺭﺍه ﻫﺎﻯ ﻫﺴﺘﻰ ﻭﻭ&= #65183;ﻮﺩﻯ ﻭ ﺍﻟﻬﻰ ﺑﺪﺍﻥ = ﺧﺘﻢ ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺩﺭ ﻣﻴﺘﺮﺍﺋﻴﺴﻢ= 548;ﺷﻬﺮ ﺭﻡ ﮐﻪ ﻣﺮﮐﺰ ﺁ= ﻧﺎﻥ ﺑﻮﺩ. ﮐﻪ ﺩﺭ ﺍﺳ= ;ﻠﺎﻡ ﺳﻠﻮﮐﻰ ﺧُﻢ،A= 261;ﻧﺰﺩ ﺍﻣﺎﻣﺎﻥ ﺳﻠﻮ&#= 64400;ﻰ ﻗﻢ ﺷﺪ. ﮐﻪ ﺑﻤﻌ= ;ﻨﻰ ﺩﺭﺳﺖ،ﻗﻴﺎﻡ = 5203;ﺎﻟﻚ ﺑﺴﻠﻮﻙ،ﻭ ﺭﺳ= 5268;ﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ،= 5261; ﻗﻴﺎﻡ ﻗﻴﺎﻣﺖ &= #64404;ﻮﻧﻪ ﺍﻭ ﺍﺳﺖ. ﻭ ﺯﺭﺩ= ;ﺷﺘﻴﺎﻥ ﻗﺸﺮﻯ، ﺁﻧﺮﺍ &#= 65175;ﺒﺪﻳﻞ ﺑﺸﺮﺍﺏ ﻫﻮﻡ ﻧ&= #65252;ﻮﺩﻧﺪ،ﮐﻪ ﻫﻤﺎﻥ ﺷﺮﺍﺏ ﺍ&= #65247;ﻬﻰ ﺷﺎﻋﺮﺍﻥ ﻋﺎﺭ&#= 65233; ﺍﻳﺮﺍﻧﻰ ﺍﺳﺖ. = ﻭﻧﻪ ﻣﻮﺍﺩ ﻣﺨﺪﺭ،= 705;ه ﺰﻣﺎﻧﻰ ﺷﺎﻳﺪ &= #65251;ﻔﻴﺪ ﺑﻮﺩه اﺳﺖ. ﮐﺎ&#= 65197;ﻳﮑﻪ ﻫﻴﭙﻨﻮﻧﻴﺴﺘ= 5260;ﺎﻯ ﻣﻌﺎﻟﺞ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻳﺎ ﺭﻭﺍﻥ ﺩﺭ&= #65251;ﺎناﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺑ&= #65240;ﺼﺪ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ&#= 1548;ﻭﺑﺮﺍی ﻘﺒﻮﻝ ﺗﻠﻘﻴن &#= 64345;ﺰﺷﻚ ﻣﻌﺎﻟﺞ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺁﻧ= ﺪﺭﻩ ﻧﻴﮑﻮس ﻓﻴﻠﺴ= 5262;ﻑ،ﭼﻬﺎﺭ ﺍﻧﻔﻌﺎﻝ ﺍﺳﺎ&#= 65203;ﻰ ﺭﺍ ﻧﺎﻡ ﻣﻴﺒﺮ&= #65193;. ﻳﮑﻰ ﺃﻟﻢ ﻳﺎ ﺭ= ﻧﺞ،ﻭﺩﺭﺩ ﻭﻏﻢ. ﮐﻪ ﺭﻧﺞ ﺑ= ;ﺴﻴﺎﺭﻯ ﺍﺯ ﺧﺴﺘﮕﺎﻥ ﺯ&= #65255;ﺪﮔﻰ ﻭﻣﺸﮑﻠﺎﺕ ﺁﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺳﺎ= ﻟﮑﺎﻥ ﺍﺯ ﺗﺮس ﻧﺮﺳﻴ&#= 65194;ﻥ ﺑﻨﺠﺎﺕ ﻭ ﻗﺒﻮ&= #65245; ﺧﺪﺍﻭﻧﺪ،ﺍﺯ = 5165;ﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧ&#= 65194;. ﻭﭼﻮﻥ ﺑﺘﻮﻓﻴ&#= 65240;ﺎﺕ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 65255;ﺪ ﺁﺭﺍﻡ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. ﺑﺨﺼﻮﺹ ﭼﻮﻥ ﺑ&= #65208;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس،A= 169;ﺎﻟﺎﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﺳﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﺯ ﺧﻮﺭﺳﻨﺪﻯ &= #65261;ﺧﻮﺭﻩ ﻣﻨﺪﻯ ﺧﻮﺩ،ﮔ= 5262;ﺋﻰ ﺭﻭﻯ ﺁﺏ ﻭ ﻫﻮﺍ= ﺭﺍﻩ ﻣﻴﺮﻭﻧﺪ. ﻭ ﺍﻧ= ﻔﻌﺎﻝ ﺩﻳﮕﺮ ﺭﺍ ﻋﺎﻣ&= #65246; ﺗﺮس ﻣﻴﺪﺍﻧﺪ. &= #65261;ﻧﻴﺰ ﻏﺮﻳﺰﻩ ﺟﻨﺴﻰ&#= 1548;ﮐﻪ ﻓﺸﺎﺭﻯ ﻃﺒﻴﻌ&#= 65264; ﻭ ﺩﺭﻭﻧﻰ ﺍﺳﺖ.= ﺑﺨﺼﻮﺹ ﺩﺭ ﺯﻧﺎﻥ. ﻭ ﭼﻬ= ;ﺎﺭﻡ ﻟﺬﺕ ﻭ ﺣﻈﻮﻅ ﻭ= ﮐﻴﻒ ﻭﮐﻴﻔﻮﺭﻯ ﺍﻧ&#= 65236;ﻌﺎلی ﺮﺍ ﺑﺎﻋث ﻣﻴﮕ&#= 65198;ﺩﺩ. ﺍﻳﻦ ﺗﻘﺴﻴﻢ ﻣ&= #65166;ﺭﺍ ﺑﺎﮐﺘﺸﺎﻑ ﻓﺮ&#= 65261;ﻳﺪ،ﺩﺭ ﺑﺎﺭﻩ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ،ﻭ ﺃثر ﮐﻮﻣﭙﻠﮑ= 87; ﻳﺎ ﻋﻮﺍﻣﻞ ﻣﻨﻔﻰ &= #65197;ﻭﺍﻥ ﺩﺭ ﻫﺮ ﮐس ﻣﻰ ﺍ= ﻧﺪﺍﺯﺩ. ﺯﻳﮕﻤﻮﻧﺪ ﻓﺮ&#= 65261;ﻳﺪ ﻣﻌﺘﻘﺪ ﺑﻮﺩ، &#= 64400;ﻪ ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65197;ﺍﻋﺎﻣﻞ ﺍﺻﻠﻰ ﻧﺎﺑﺴﺎ&#= 65251;ﺎﻧﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺷﺶ ﺷﺎﮔﺮ&= #65193; ﺍﻭ،ﻋﻘﺪﻩ ﻫﺎ= 5263; ﺩﻳﮕﺮﻯ ﺭﺍ ﻋﺎ&= #65251;ﻞ ﺍﺻﻠﻰ ﻣﻰ ﮔﻮﻳ&= #65256;ﺪ. ﻭﺟﺎﻟﺒﺘﺮﻳﻦ &#= 65153;ﻧﻬﺎ،ﺑﺮﮔﺴ᥾= 2;ﻥ ﺃﻫﻞ ﮊﻧﻮ،ﻣﻘ= 5268;ﻢ ﻓﺮﺍﻧﺴﻪ ﺑﻮﺩ &= #64400;ﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻋﺮ&= #65235;ﺎﻧﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺭﺍ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﺷﺒﺎﻫﺖ ﺯﻳ&= #65166;ﺩﻯ ﺑﻨﻈﺮ ﻋﺮﻓﺎ ﺩ&= #65165;ﺭﺩ ﮐﻪ ﻣﺎ ﺍﺯ ﮊﻧﺘ= ﻴﻚ ﺭﻭﺣﻰ ﻣﻰ ﮔﻮﺋ&= #65268;ﻢ. ﻭ ﭘﺮﻭﻧﺪﻩ ﺃﺯ&= #65247;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺑ&= #65192;ﺼﻮﺹ ﺍﺯ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﭘﻴﺸﻴﻦ ﻫﺮﮐس= 548;ﮐﻪ ﺑﺎﻳﺪ ﺍﺻﻠﺎﺡ &= #65261;ﺗﺰﮐﻴﻪ ﺷﻮﺩ ﺗﺎ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﭘﺎﻙ ﻭﻣ&= #65256;ﺎﺳﺐ ﺭﺟﻌﺘﻬﺎﻯ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﻣﺎﺩﻩ ﻧﻤﺎﻳﺪ ﺍﮔﺮ ﺑ&= #65208;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس،A= 165;ﻳﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺃﻟ= ﻢ ﻳﺎ ﺩﺭﺩ ﻭﺭﻧﺞ&= #1548;ﺍﺳﺎس ﮐﺎﺭ ﺍﺧﻠﺎﻗﻴ&#= 1617;ﺎﺕ ﻭ ﺳﻠﻮﻙ ﻭﻟﺎﻳ&= #65174; ﺍﻟﻬﻰ ﺑﻮﺩﺍﺋ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﻤﭽﻨﺎﻥ ﺑﮑﺎﺭ ﺧﻮﺩ ﺍﺩ&= #65165;ﻣﻪ ﻣﻴﺪﻫﺪ ﻭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﺑﻨﻮﺭﻓﺎﻃﻤﻰ &#= 65207;ﻴﻮﺍ ﻣﻴﺮﺳﺎﻧﻨﺪ. ﻭ&= #65169;ﺎ ﻋﺮﺵ ﻣﺮﺗﻀﻮﻯ &= #65169;ﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194; ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﺸﺮﻯ ﻧﺴﺦ ﺑﻬﺘﺮﻯ،= 5169;ﺘﻮﺍﻧﻨﺪ ﺑﻮﻟﺎﻳﺖ ﭼﻬﺎ&#= 65197;ﻡ ﺍﻟﻬﻰ ﺯﺭﺩﺷﺘ&#= 65264; ﺷﺎﻳﺪ ﺑﻨﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﻭﻋﺮﺵ ﻣﻘﺎﻡ ﺗ&= #65184;ﻠّﻰ ﺍﻟﻬی ﺒﺎﻟﺎﺗ= 5198; ﻣﺼﻄﻔﻮﻯ ﺑﺮﺳ&#= 65256;ﺪ. ﻓﻠﺴﻔﻪ ﺑﻮﺩﺍ&#= 65163;ﻰ ﺭﻧﺞ ﺭﺍ ﻧﺘﻴﺠ&= #65258; ﺍﻧﻘﺒﺎﺽ ﺭﻭﺍ&#= 65253; ﻭﺩﺭ ﺧﻮﺩ ﻓﺮﻭ&= #65197;ﻓﺘﻦ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ = ﺍﮔﺮ ﺟﺒﺮﺍﻥ ﺳﻠﻮﮐ&#= 65264; ﻧﮑﻨﻨﺪ ﺁﻣﺎﺩ&#= 65257; ﺳﻘﻮﻁ ﺭﻭﺍﻥ ﺍ&= #65199; ﺳﻄﺢ ﻓﻌﻠﻰ ﻣﻘ&= #65166;ﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻭحی ﻤﻴﮕﺮ= ;ﺩﻧﺪ. که اﮔﺮ ﺻﺒﻮﺭA= 263; ﺳﻠﻮﮐﻰ ﻧﺸﺎﻥ &= #65255;ﺪﻫﻨﺪ. ﻧﺎﻡ ﺑﻠﺎﻳﺎ ﻭ = ﻓﺘنه ها ﻭﺍﻣﺘﺤﺎﻧA= 166;ﺕ ﭘُﺮ ﻣﺤﻨﺖ ﺍﻟ&#= 65260;ﻰ،که ﺨﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65153;ﻧﺎﻥ ﺍﺳﺖ ﺍﻣﮑﺎﻥ ﺗ&= #65228;ﺎﻟﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺯﻳﺮﺍ ﺯﻣﻴﻨﻪ ﺳﺎﺯ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭ ﻧﻔﺮﺕ ﺍ&= #65199; ﻭﺿﻊ ﻓﻌﻠﻰ ﺧﻮ&= #65193; ﻭ ﺩﺭﻙ ﺍﻭﺿﺎﻉ = ﺑﻬﺘﺮ ﺍﻟﻬﻰ،ﺑﺮﺣﺴA= 168; ﻭﻋﺪﻩ ﻫﺎﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭ ﭘﻴﺮ ﺭﺍ ﺑﺎﻋ= ث ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺧ&= #65262;ﺩ ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺗ&= #65192;ﻠﻴﻪﺭﻭﺍﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﺳﺖ = ﺗﺎ ﺁﻣﺎﺩﮔﻰ ﻋﻘﻠ&#= 65264; ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺳﻤ= ﭙﺎﺗﻴﻚ ﺩﺭﺳﺎﻟﻚ ﭘﻴﺪ&#= 65165; ﺷﻮﺩ. ﮐﻪ ﻧﺼﺎﻳ= ﺢ ﭘﻴﺮ ﻭ ﺗﺤﻠﻴﻪ = ﺑﺼﻔﺎﺕ ﺧﻮﺩﺭﺍ ﺑﺤﺪّ &#= 64400;ﻔﺎﻳﺖ ﺍﺯ ﻧﻈﺮﺧﺪﺍﻭ&#= 65255;ﺪ،ﺩﺭ ﻣﺮﺣﻠﻪ (ﺣﺘﻰ ﺃ= ﻋﻠﻢ) ﻭﺷﺎﻳﺴﺘﻪ ﺩﺍ&#= 65255;ﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺳ&= #65166;ﻟﻚ ﻭ ﻳﺎ ﻫﻤﺎﻥ ﺷﺮ= ﻁ ﮐﺎﻓﻰ،ﭘس ﺍﺯ = 5175;ﺄﻣﻴﻦ ﺷﺮﻭﻁ ﻟﺎﺯﻡ ﺑ&= #65198;ﺍﻯ ﺷﺎﻳﺴﺘﻪ ﺍﻟﻬ&#= 65264; ﺷﺪﻥ ﺑﻤﺮﺍﺗﺐ &= #65251;ﺘﻮﺍﻟﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬ&#= 65262;ﺩﻯ ﮐﻪ ﺩﺭ ﺳﺎﻟﻚ ﺩ= ﺳﺖ ﻣﻴﺪﻫﺪ. ﺁﻧﮕﺎ&= #65257; ﺭﻧﺞ ﻭ ﻏﻢ ﻭﮐﺮ= ﺏ ﻭﺑﻠﺎ ﺑﮑﻠّﻰ &#= 65251;ﺮﺗﻔﻊ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺑﺠ= ﺎی ﺘﺮس ﻮﻏﻢ ﺍﻣﻴ&#= 65194; ﺑﺂﻳﻨﺪه اﻟﻬA= 264; ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193; ﮔﺮﭼﻪ ﻫﻤﭽﻨﺎ&#= 65253; ﺭﻧﺞ ﭘﺸﻴﻤﺎﻧ&#= 65264; ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺧﻮﺩ،ﻭﺣﺘﻰ ﺍ= 5199; ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﻭﻣﺸﺮﮐﺎﻥ ﺩﻳ&#= 64405;ﺮﺍﻥ ﺩﺭﺩ ﻣﻴﮑﺸﺪ ﮐ&= #65258; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﻫﺮﭼﻪ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺍ&= #65261; ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65194; ﺭﻧﺠﻬﺎﻯ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺩﺍﺷﺘﻪ ﻭﺑﺮﺍ&#= 65263; ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺁﻥ ﺍﻭﻟﻰ ﺍﻟﻌ&= #65200;ﻣﻬﺎﻫﻤﭽﻨﺎA= 253;ﺩﺍﺭﺩ. <span style=3D'mso-spacerun:yes'> </span>ﻭ ﺍﻳA= 254; ﺣﺎﻝ ﻏﻢ ﻭ ﺃﻟﻢ،ﻋﻤ&#= 65248;ﺎ ﻣﺨﺎﻟﻒ ﻃﺒﻴﻌ&#= 65174; ﻭﻓﻄﺮت اﻧﺴﺎA= 253;،ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩﺍﻭﻣﻴﺒﺎﺷA= 194;. ﺁﻧﮕﺎﻩ ﺑﺪﻧﺒ&#= 65166;ﻝ ﭼﺎﺭﻩ ﻣﻴﺮﻭﺩ. = ﻭ ﺑﺮﺧﻠﺎﻑ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ،که هرﭼﻪ ﻏﻴﺮ ﻣﻌ= 5240;ﻮﻝ ﻭﻣﺨﺎﻟﻒ ﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺡ ﺍﺳﺖ،ﮐﺸ= 5268;ﺪﻩ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﺩﻧﺒﺎﻝ ﻋﻮﺍﻃ&#= 65234; ﻭ ﺗﻤﺎﻳﻠﺎﺕ ﻧ&= #65268;ﮑﻮﻭﻣثبت ﺟﺪﻳﺪ،ﻣﺎﻧﻨA= 194;ﺣسّ ﺗﺮﺣّﻢ ﻭ ﺷﻔﻘ&#= 65174; ﻣﻴﺮﻭﻧﺪ. ﻭﻳﺎ = ﺣﺘﻰ ﺑﺂﻧﭽﻪ ﺁﺭﺯﻭ&#= 65263; ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭ&#= 65193;،ﻭ ﻫﻨﻮﺯ ﺑﺪﺳﺖ ﻧ&= #65268;ﺎﻭﺭﺩه ﻣﻴﺮﻭﻧﺪ. ﻏﺒﻄ&= #65258; ﻭﺧﻮﺭﺳﻨﺪﻯ ﻧ&#= 65268;ﺰ ﮐﻴﻔﻴّﺖ ﮐﺴﺎ= 5255;ﻰ ﺍﺳﺖ،ﮐﻪ ﺷﺎﻫ= 5194; ﺍﺣﻮﺍﻝ ﻧﻴﮑﻮ &= #65261;ﻣﺰﺍﻳﺎﻯ ﺁﻥ ﻣﻴﺸﻮﻧﺪ. ﮐ= ﻪ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ، ﻭﻟﻰ ﻫﻨﻮﺯ ﺳﺎ&= #65247;ﻚ ﻣﺤﺮﻭﻡ ﺍﺳﺖ. ﻭ= ﻏﺒﻄﻪ ﺍﻭ ﺍﺯ ﻧﻮﻉ ﺣﺴ= ﺎﺩﺕ ﻧﻴﮑﻮﺋﻰ ﺍﺳﺖ. = ﻳﻌﻨﻰ ﻣﺨﺎﻟﻒ ﺩﺍﺷت= 606;د ﻨﻴﮑﻮ ﺗﺮ ﺩﻳﮕ&= #65198;ﺍﻥ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺑﺮ= ﺍﻯ ﻧﺪﺍﺷﺘﻦ ﺧﻮﺩ &= #65193;ﺭﺩ ﻣﻰ ﮐﺸﻨﺪ. ﻭﻣﺮ= ﺣﻠﻪ ﺣﺴﺪ ﻭﺣﺴﺎﺩﺕ &= #65255;ﻴﺰ ﺁﺭﺯﻭﻫﺎﻯ ﺧﻮ&#= 65193; ﺭﺍ ﺩﺭ ﺩﻳﮕﺮﺍ&= #65253; ﻣﻰ ﺑﻴﻨﺪ ﻭ ﺷﺎ= ﻳﺪ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ = ﺷﺎﻳﺴﺘﻪ ﻧﺪﺍﻧﺪ. ﻭﻟﻰ ﺧ= ﻮﺩکه ﺸﺎﻳﺴﺘﻪ ﻭﻟﻰ &= #65251;ﺤﺮﻭﻡ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﺍ= ;ﺣﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺷ&= #65198;ﻑ ﻧﻔﺎﻕ،ﻭﺗﺮﻙ = 5165;ﺭﺗﺒﺎﻁ ﺑﺎ ﻭﻟﺎﻳﺖ ﻭﺑ&= #65264; ﺍﻋﺘﻘﺎﺩﻯ ﺑﺎ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺣﺴﺮﺕ ﻧﻴﺰ ﺟﻨ&= #65170;ﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺭﻧ&= #65182; ﺍﺳﺖ. ﮐﻪ ﺧﻮﺩﺭ= ﺍ ﺩﺍﺭﺍﻯ ﺭﻧﺞ ﻣ&= #65264; ﺑﻴﻨﻨﺪ ﻭﺍﺯ ﺍ&= #65267;ﻦ ﺣﺎﻝ ﻧﺎﺭﺍﺣﺖ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻴ= ﮕﻮﻳﻨﺪ، ﭼﺮﺍ ﺩﻳﮕﺮﺍﻥ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺣتی اﮔ= 5198;ﮐﻪ ﺑﮕﻮﺋﻴﻢ ﺷﺎﻳ&#= 65204;ﺘﻪ ﻫﺴﺘﻨﺪ. ﻭ ﻏﺼّ&= #65258; ﺑﺎﺯ ﺃﻟﻤﻰ ﺩﻳ&= #64405;ﺮ ﺍﺳﺖ،ﮐﻪ ﻣﺠﻤ= 5262;ﻋﻪ ﺍﺩﺭﺍﻙ ﺷﺨﺺ ﺩ&= #65197; ﮐﻤﺒﻮﺩﻫﺎﻯ ﺧ&#= 65262;ﺩ،ﻭﻧﺪﺍﺷﺘ᥽= 4; ﺁﻧﭽﻪ ﺩﻳﮕﺮﺍ&#= 65253; ﺗﻮﺍﻧﺴته اﻧʋ= 94; ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ. ﭘس ﺑﺎ&= #65227;ث ﺗﺸﻮﻳﻖ ﺳﺎﻟﻚ&#= 1548;ﺑﺮﺍﻯ ﮐﺴﺐ ﺁﻧﭽﻪ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺮﺗﺮ ﺩﺍﺭﻧﺪ &= #65251;ﻴﺸﻮﺩ. ﺍﻧﺪﻭﻩ ﻧﻴﺰ ﺃ&= #65247;ﻢ ﻭ ﺩﺭﺩﻯ ﺍﺳﺖ،&#= 64400;ﻪ ﺷﺨﺺ ﻧﺘﻴﺠﻪ ﻣ&= #65188;ﺮﻭﻣﻴّﺘﻬﺎš= 8; ﻏﺼﻪ ﺩﺍﺭ ﻭ ﺩﺭ= ﺩﻣﻨﺪ ﺍﺳﺖ. ﮐﻪ ﺑﺠﺎﻯ= ﺟﺒﺮﺍﻥ ﺁﻥ، ﻫﺮﭼﻪ ﺑﻴ&#= 65208;ﺘﺮ ﻋﻤﻖ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻏﻢ ﻭ ﺩﺭﺩ ﺑﻴﺸ= ﺘﺮ ﻣﻴﮑﻨﺪ. ﺃﻟﻢ ﮔ= ﺮچه ﺪﺭﺩ ﺟﺴﻤﺎنی = 5198;ﺍ ﻣﻴﮕﻮﻳﻨﺪ،ﻭA= 247;ﻰ ﺩﺭﺩ ﺑﺪﻭﻥ ﺩﺭ&= #65193; ﺩﺭ ﺭﻭﺡ ﻫﺴﺖ. ﻭ= ; ﺑﺎﻟﺄﺧﺮﻩ ﺗﺸﻮﻳﻖ ﺍﺳﺖ ﺍ&= #64404;ﺮ ﺷﺨﺺ ﺃﻟﻢ ﻭ ﻏﻢ= ﺧﻮﺩ ﺭﺍ ﻧﺎﻣﻌﻘﻮﻝ &= #65169;ﻴﺎﺑﺪ،ﻭ ﺁﻧﺮﺍ ﻏﻴﺮ ﻣﻨ&= #65220;ﻘﻰ ﻭ ﺷﺎﻳﺴﺘﻪ ﺧﻮ&= #65193; ﻧﺪﺍﻧﺪ،ﻭ ﻧﻴ= 4401;ﻮ ﺍﻧﺪﻳﺶ ﺑﺎﺷﺪ&#= 1548; ﻋﻤﻠﺎ ﺧﻮﺩﺳﺎ&#= 65199;ﻯ ﺍﻧﺴﺎﻥ ﺷﺮﻭﻉ &= #65251;ﻴﺸﻮﺩ. ﻭﺍﻟﮕﻮﻫﺎﻯ ﻧ&#= 65268;ﮑﻮ،ﭼﻮﻥ ﭘﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ= ; ﺑﺮﺍی ﺗﻘﻠﻴﺪ ﻭﮐﺴﺐ &= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﺮﺍ &= #65251;ﻴﻨﻤﺎﻳﺪ . ﺑﺨﺼﻮﺹ ﮐﻪ ﺧﺪ= ;ﺍﻭﻧﺪ،ﭘﻴﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺳ&#= 65166;ﻟﻚ معرفیﮐﺮﺩﻩ ﺑ= ;ﺎﺷﺪ ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻧ&#= 65194;ﺍﺭﻧﺪ. ﻭﻫﺮﺍﻧﺘﺨﺎﺏ &#= 65165;ﻟﮕﻮ ﮐﻨﺪ ﭼﻮﻥ ﻫﺮ ﻭ= ﻟﺎﻳﺖ ﻓﻘﻴﻪ ﻓﺎﺳﺪﻯ &= #65183;ﺰ ﺷﺮﻙ ﺑﺨﺪﺍ ﻭﻭ&= #65247;ﺎﻳت اﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ = ﺍﻳﻨﺎﻥ ﮔﻢ ﻧﺎﻡ ﺭﺣﻤﺖ = ﻧﺪﺍﺭﺩ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺑﻴﺸﺘﺮﻋʋ= 70;ﺎﺩﺕ ﮐﻨﻨﺪ، ﺭﻭﺯ ﻗ&#= 65268;ﺎﻣﺖ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮﻯ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّ&#= 65250; ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎﻫﺎﻯ ﺑﺠﻬﻨّﻢ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎن ﺪﺍﺭﻧﺪ= 548; ﻭﺩﺭ ﺗﻮﻟﺪﺍﺕ&#= 65187;ﻘﻴﺮﺍﻧﻮﺍﻉʋ= 87;ﻴﻮﺍﻧﻰﻣﻴﺮﻭ= ﻧﺪ. ﮐﻪ ﺑﻘﻮﻝﻗﺮﺁ&#= 65253; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ،ﺑﻬﺘﺮﻳA= 254; ﺷﺎﻧس ﺁﻧﺎﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭﻣﺠﻤﻮﻋﻪ ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﻤ&= #65166;ﻳﻠﺎﺕ ﻭ ﻋﻠﻞ ﺁﻥ، ﻳﮑ&= #65264; ﻧﻴﺰ ﺗﺮس ﺍﺳﺖ &= #64400;ﻪ ﺑﺪﻭﻥ ﻋﻠﺖ ﺍﻳ&= #65184;ﺎﺩ ﺗﺮس ﻣﻴﺸﻮﺩ. ﻭ&= #65165;ﻧﺘﻈﺎﺭ ﺷﺮﻯ ﺭﺍ ﻣﻴﺒﺮ&= #65255;ﺪ،ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺻﻮ&= #65197;ﺕ ﺑﮕﻴﺮﺩ. ﺣﺎﻟﺎ&= #65173; ﺗﺮس ﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ، ﮐﻪ ﺑﻴم &#= 65262; ﺗﺮس ﺑﺎﻋث ﻭﺣ= 5208;ﺖ ﺍﻧﺴﺎﻥ ﻭ ﻋﺪﻡ = ﮐﻨﺘﺮﻝ ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﻣ&= #65268;ﮕﺮﺩﺩ. ﮐﻪ ﻧﺘﻮﺍﻥ ﭼﺎ&= #65197;ﻩ ﺃﻧﺪﻳﺸﻰ ﺩﺭﺳ&#= 65176;ﻰ ﮐﺮﺩ. ﻫﻤﭽﻨﻴﻦ = ﺑﺎﻋث ﺗﺮﺩﻳﺪ ﻭ ﺷﻚ ﻣ= ﻴﺸﻮﺩ. ﺍﮔﺮ ﻫﺮ ﻃﺮﺣﻰ = ﺑﺮﺍﻯ ﺍﻗﺪﺍﻡ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷیم،ﺑﺎﺯ ʋ= 75;ﺮس ﺍﺯ ﺭﺳﻮﺍﺋﻰ ﻭ = ﺗﺼﻮﺭ ﺁثاﺭﺑﻌﺪﻯ،ᤢ= 4;ﻴﺪﺍﻳﺶ ﺗﺮس ﺭﺍ ﺑﺎﻋث &#= 65251;ﻴﮕﺮﺩﺩ. ﻭ ﻟﺬﺍ ﺍﻋﺘﺮﺍ&= #65233; ﺑﺨﻄﺎ ﺟﻠﻮﮔﻴ&#= 65198;ﻯ ﺍﺯ ﺧﻄﺮ ﺭﺳﻮﺍ&= #65163;ﻰ ﺍﺳﺖ. ﻳﺎ ﺗﻮﺟﻴ= ﻪ ﺧﻄﺎﻯ ﻗﺒﻠﻰ ﺯ&= #65261;ﺩﺗﺮ،ﺑﺨﺼﻮʌ= 09; ﺩﺭ ﺳﺎﻟﻚ ﮐﻪ ﺑ= ﭙﻴﺮ ﺧﻮﺩ ﺍﻋﺘﺮﺍﻑ &= #65261; ﻃﻠﺐ ﻋﻔﻮ ﻣﻴﻨ&= #65252;ﺎﻳﺪ ﻫﺮﺍس ﻳﺎ ﺗﺮس &#= 65165;ﺯ ﺍﻣﻮﺭ ﻣﻮﻫﻮﻡ &= #65261; ﻏﻴﺮ ﻣﻌﻘﻮﻝ، &#= 65169;ﺎﻋث ﻟُﮑﻨﺖ ﺯﺑﺎﻥ &#= 65261; ﻗﻄﻊ ﮔﻔﺘﺎﺭ ﻣ&= #65268;ﺸﻮﺩ ﺯﻳﺮﺍ ﮐﻨﺘﺮﻝ &= #65195;ﻫﻨﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺭﻭﺍﻧﻰ ﺩA= 203;ﺖ ﺩﺍﺩﻩ ﺍﺳﺖ. ﮐﻪ= ﺗﺮس ﺑﺎﻋث ﺁﻥ ﺷﺪﻩ. = ﺯﻳﺮﺍ ﮔﻮﻳﻨﺪﻩ ﺍﻃﻤ&#= 65268;ﻨﺎﻥ ﺍﺯ ﺳﻠﺴﻠﻪ ﮔﻔ&= #65176;ﺎﺭ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﺧ&= #65262;ﺩ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺍﺳﺘﺪﻟﺎل ﮔﻮﻳﻨﺪه نیز ʋ= 93;ﺭﺳت ﺒﻮﺩﻫ ﺒﺎﺷﺪ. ﻭ= ﺑﺎﻟﺄﺧﺮﻩ ﺗﺮس ﻭ ﺩﻟﻬﺮﻩ &= #65193;ﺭ ﺍﻣﻮﺭ ﻧﺎﺷﻨﺎ&#= 65191;ﺘﻪ ﻭ ﻣﺠﻬﻮﻝ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﺍﻣﻮﺭ ﻏﻴﺒﻰ ﺑ&= #65198;ﺣﺴﺐ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ&#= 1548;ﮐﻪ ﻫﺴﺖ ﻭ ﻧﺎﭘﻴﺪ&= #65165;،ﻭ ﻳﺎ ﻧﻴﺴﺖ ﺑﻌﺪ&= #65165; ﺧﻮﺍﻫﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺳﻴﺪ. ﻭ ﻳﺎ ﺍﻭﻫﺎﻡ ﺫ= ﻫﻨﻰ ﺍﻧﺴﺎﻥﺁﻟﻮﺩ= 5257;ﺭﻭﺍﻥ،ﻭﺑﻴﺸ= ;ﺘﺮﺩﻭﭼﺎﺭﺁﻥ&#= 65251;ﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻣﺠﻤﻮﻋﻪ ﺍﻧﻔ&#= 65228;ﺎﻟﺎﺕ ﺍﻧﺴﺎﻥ،ﻳﮑﻰ = 5255;ﻴﺰ ﻣﻴﻞ ﻭﻫﻮس ﻣﻨ&#= 65236;ﻰ ﺍﺳﺖ. ﮐﻪ ﺍﻧﻔﻌ= ﺎﻝ ﻧﺎ ﻣﻌﻘﻮﻝ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻳﻌﻨﻰ ﻣﺨﺎﻟﻔ&#= 65174; ﻋﻘﻞ ﻭ ﺗﮑﺎﻣﻞ = ﺭﻭﺡ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﺍ= ﻧﻔﻌﺎﻝ ﺍﺯ ﻣﺴﮑﻨﺖ ﻭﺑ&= #65264; ﻧﻮﺍﺋﻰ،ﺑﺮﺍA= 263; ﺁﺭﺯﻭﻫﺎﻯ ﻣﺤ&#= 65166;ﻝ. ﮐﻴﻨﻪ ﻭ ﺍﻧﺘﻘ&= #65166;ﻡ،ﻳﺎ ﻫﻤﺎﻥ ﺁﺭﺯﻭﻯ &= #65207;ﺮﺍﺭﺕ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﺭﻗﺎﺑﺘﻬﺎﻯ ﭼﺸﻢ ﻫﻢ ﭼﺸﻤﻰ&= #1548;ﻭ ﺟﻠﻮ ﺍﻓﺘﺎﺩﻥ &= #65165;ﺯﺩﻳﮕﺮﺍﻥ،ʄ= 00;ﻪ ﺩﺭ ﮐﺎﺭ ﺧﻴﺮﻭ = ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﻚ ﺩﺭﺳﺖ ﺍﺳﺖ، ﻭ&#= 65247;ﻰ ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻀﺮﺭ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺨﻮﺍﻫﻨﺪ. ک&#= 1607; اﺯ ﺍﺟﺴﺎﺩ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65166;ﻟﺎ ﺭﻭﻧﺪ. ﺧﺸﻢ ﻭ ﻏ= ;ﻀﺐ ﺍﻧﻔﻌﺎﻝ ﺑﺮﺍ&#= 65263; ﺳﺮﮐﻮﺑﻰ ﻣﺘﺠ&#= 65166;ﻭﺯ،ﺍﮔﺮ ﺩﺭﺩﻓﺎﻉ ﺍﺯﺧ&#= 65262;ﺩ ﺑﺎﺷﺪ،ﺩﺭﺳت = 75;ﺳﺖ. ﻭﺑﻬﺮ ﺷﮑﻞ ﺩﻳ&= #64405;ﺮ ﺁﻥ ﺗﺴﺮﻳﻊ ﺩﺭ&= #65239;ﻬﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺷ&= #65192;ﺺ ﻣﻴﺸﻮﺩ. ﻋﺸﻖ ﺷ= ﻬﻮﺍﻧﻰ ﺑﺮﺍﻯ ﺗﺼﺎﺣﺐ&#= 1548;ﻳﺎ ﺩﺭﮐﺎﺭﺯﻳﺒﺎ= 5163;ﻰ ﮐﻪ ﺑﺎﻋث ﻓﺮﻳ&#= 65168; ﺧﻮﺭﺩﮔﻰ ﻣﺎﻣ&#= 65268;ﺸﻮﺩ. ﭼﻨﻴﻦ ﻋﺸﻖ ﺩﺭ = ﺳﺎﻟﻚ ﮐﻨﺘﺮﻝ ﺷﺪﻩ ﻭ&= #65255;ﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;. ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ &= #65169;ﺪﺍﻧﺪ،ﮐﻪ ﻣﻄﻠﻮﺏ ﺍﻭ،ﻧ= 5176;ﻴﺠﻪ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻥ &= #65165;ﻭ ﺍﺳﺖ. ﻭ ﮐﺎﻣﻠﺎ= ﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﺍﮔﺮ ﺯ= 5267;ﺒﺎﺋﻰ ﺭﺍ ﻫﻤﺮﺍﻩ ﺑﺎ = ﺣﮑﻤﺖ ﻭ ﻋﻘﻞ ﻭ ﺭﻋﺎﻳ= ﺖ ﺣﻘﻮﻕ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﺎﺷﺪ، ﺯﻳﺒﺎ= 5163;ﻰ ﻭ ﺑﺪﻯ ﺭﺍ ﻧﻴﺰ= ﺍﺣﺘﻤﺎﻝ ﻣﻴﺪﻫﻨﺪ ﻭﻟﻰ &= #65175;ﺴﻠﻴﻢ ﺣﺎﻟﺘﻰ ﻧﻤﻴﺸ&#= 65262;ﻧﺪ. ﺑﺪﺧﻮﺍﻫﻰ ﻭﻣ&#= 65268;ﻞ ﺑﺎﻧﺘﻘﺎﻡ ﻧﺴ&#= 65170;ﺖ ﺑﮑﺴﻰ،ﮐﻪ ﺑُA= 232;ﺾ ﻭﺩﺷﻤﻨﻰ ﺩﺭ ﺩ&= #65245; ﺩﺍﺭﻳﻢ. ﻭ ﺑﺎﻟ= ﺄﺧﺮﻩ ﺗﻨﺪ ﺧﻮﺋﻰ ﻭﺧ&= #65208;ﻢ ﻧﺎﮔﻬﺎﻧﻰ ﻭ ﻧ&= #65166; ﺁﮔﺎﻩ ﺍﺯ ﻋﻠّ&#= 65174; ﺁﻥ،ﺑﺎﻋث ﭼﻨA= 268;ﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻤﺎﻳﻠﺎﺕᥴ= 5;ﻧﻔﻌﺎﻟﻰ ﻣﻴﺸﻮﺩ. ﻭ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﻣﺠﻤﻮﻋﻪ ﺍﻳﻦ &= #65165;ﻣﻴﺎﻝ ﺑﺎﻳﺪ ﺗﻀﻌﻴﻒ &= #65261;ﮐﺸﺘﻪ ﺷﻮﺩ. <span style=3D'mso-spacerun:yes'> </span>= 5247;ﺬﺕ ﭼﻮﻥ ﻏﻴﺮ ﺍﺯ ﺍ= ﻧﻔﻌﺎﻟﺎﺕ ﺭﻭﺍﻧﻰ ﺍﺳﺖ،= 4400;ﻪ ﺍﻣﺮ ﻏﻴﺮ ﻣﻌﻘ&= #65262;ﻝ ﺭﺍ ﺷﺪﻳﺪﺍ ﻃﺎ&= #65247;ﺐ ﻫﺴﺘﻨﺪ. ﺍﻳﻦ ﮔ= ﻮﻧﻪ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭ&#= 65165;ﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻋﻤﻠﺎ ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ &= #65175;ﻮﻟﺪ ﭘﻴﺸﻴﻦﺍﺳﺖ،@= 400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;. ﻭﮔﺮﭼﻪ ﭘﻴﺶ ﺁ&= #65251;ﺪﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺑﺪﻭﻥ &= #65207;ﻨﺎﺧﺖ ﻋﻠﻞ ﻭ ﺣﻘّﺎﻧ&#= 65268;ّﺖ ﺁﻧﻬﺎ،ﺑﺎﻋث A= 259;ﺮ ﺍﻧﻔﻌﺎﻝ ﻏﻴﺮ &= #65251;ﻌﻘﻮل ﻤﻴﺸﻮﺩ. ﺣﺎﻟﺎ&= #65173; ﺍﻳﻦ ﻟﺬﺕ ﻳﮑﻰ = ﺩﻟﺒﺮﻯ ﻭ ﺍﻓﺴﻮﻧﮕﺮﻯ &= #65207;ﺨﺺ،ﻧﺘﻴﺠﻪ ﻧﻮﺍﺯﺵ ﻭ ﺗﺤﺮ&= #65267;ﻚ ﺍﻭ ﺑﺮﺍﻯ ﮐﺴﻰ = ﺑﺎﺷﺪ. ﻟﺬﺕ ﺑﺮﺩﻧﺒﺎ &= #65191;ُﺒث ﻃﻴﻨﺖ،ﮐﻪ ﺍﺯ &#= 65197;ﻧﺞ ﻭ ﺑﺪﺑﺨﺘﻰ ﺩﻳ&= #64405;ﺮﺍﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺗ= ﺤﺮﻳﻚ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261;ﺗﺼﻮﺭ ﺁﺯﺍﺩﻯ ﺗﺤﻘّ= 5238; ﻫﺮ ﺩﻟﺒﺨﻮﺍﻩ&#= 1548;ﻣﺤﺘﻮﻯ ﻟﺬﺗﻰ ﮐﺎﺫﺏ ﻭ = ﻣﻨﻔﻰ ﺩﺭ ﺭﻭﺍﻥ ﺍﺳﺖ = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﻰ &= #65169;ﻨﺪ ﻭﺑﺎﺭﻯ ﻭ ﻟﺎ ﺍ= ﺑﺎﻟﻴﮕﺮﻯ ﻭ ﺑﻰ ﺍﻋﺘﻨﺎﺋ&= #65264; ﺑﻔﻀﺎﻳﻞ ﺧﻮﺩ&#= 1548;ﮐﻪ ﺩﺍﺭﻳﻢ ﻳﺎ ﺩﻳ&= #64405;ﺮﺍﻥ ﺩﺍﺭﻧﺪ، ﻭﻣﺎ &#= 65153;ﻧﺮﺍ ﻣﺤﺘﺮﻡ ﻧﺸﻤﺮ&#= 65267;ﻢ. ﺷﻬﻮﺍﺕ ﻋﻤﻮﻣ&#= 65166; ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65253; ﻣﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﻧﺘﻴﺠﻪ ﮐﻤﺒﻮ&#= 65193; ﺍﺳﺖ. ﻭﻟﻰ ﻫﺮﭼ= ﻪ ﮐﺴﺐ ﮔﺮﺩﺩ. ﺑﺎ= ﺯﺟﺒﺮﺍﻥ ﻧﻤﻴﺸﻮﺩ ﻭ ﺍﺷ&= #65170;ﺎﻉ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ&#= 1548; ﮔﻮﺋﻰ ﺗﺸنه ﺘ= 5198; ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺷﻬﻮﺕ ﻟﺬت اﻭﻟیّه ᥷= 8;ﺍ ﻧﺪﺍﺭﺩ. ﻭﻟﺬﺕ = ﺍﺯ ﺗﮑﺮﺍﺭ ﻭ ﺍﻣﮑ&= #65166;ﻥ ﺁﻥ ﺳﺘﻤﮑﺎﺭﻯ &= #65165;ﺳﺖ. ﻋﻤﻠﺎ ﺷﻬﻮﺕ ﻣ&= #65268;ﻞ ﺑﻘﻬﻘﺮﺍ ﻭ ﺳﻮ&= #65199;ﺍﻧﺪﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ ، که ﺪﺷﻤ= 5254; ﻣﻘﺎﻡ ﻭ ﻋﻘﻞ ﻭ= ﮐﺮﺍﻣﺎﺕ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺍﻳ= ﻦ ﺑﻴﻤﺎﺭﻯ ﺭﺍ ﺗ&= #65256;ﻬﺎ ﻋﺎﻗﻠﺘﺮﺍﻥ ﺍ&#= 65187;ﺴﺎس ﻣﻴﮑﻨﻨﺪ. ﻭ ﺩﺭ= ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻟﺬﺕ ﻧ&= #65268;ﺴﺖ. ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ، &= #65175;ﻮﺣّﺶ ﻭ ﺑﻰ ﻋﻘﻠﻰ ﻣﻴ= ﺒﺎﺷﺪ. ﻭ ﻧﺘﻴجه اﻯ ﺍ= 5199; ﺗﺤﻘﻖ ﺷﻬﻮﺍﺕ &= #65261; ﻫﻮﺳﻬﺎ ﺩﺳﺖ ﻧ&= #65252;ﻴﺪﻫﺪ. ﺳﺎﺩﻳﺴﻢ ﻳﮑﻰ &= #65165;ﺯ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻳ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﺍﺳﺖ،= 5259;ﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺟﺴﻢ ﺍ= ﻧﺴﺎﻥ ﻗﺎﺑﻞ ﺁﻟﻮﺩﮔ&#= 65264; ﻭﻭﺍﮔﻴﺮﻯ ﻳﻚ &= #65169;ﻴﻤﺎﺭﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ،ﺫﻫ&#= 65254; ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺑ&= #65166; ﻋﻘﺎﻳﺪ ﻇﺎﻫﺮ&#= 65165; ﺩﺭﺳﺖ،ﻭ ﻳﺎ ﺑ&#= 65198;ﺍﻯ ﻋﻘﻞ ﻧﺎﻗﺺ ﻭﺿ&= #65228;ﻴﻔﻰ، ﺩﺭﺳﺖ ﺑﻨﻈﺮ ﻣ&= #65268;ﺮﺳﺪ،ﻭﺑﺎﻋ= 9; ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﺮﺩﺩ. ﺣA= 176;ﻰ ﺑﺮﺧﻰ ﭘﺰﺷﮑﺎ&#= 1606; ﺮﻭﺍﻥ ﺩﺭﻣﺎﻥ&#= 1548;ﺍﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮ&#= 65193; ﻭﺍﮔﻴﺮﻯ ﺭﻭﺍ&#= 65255;ﻰ ﻧﺪﺍﻧﺴﺘﻪ ﺩﺍ&#= 65197;ﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﺴ&= #65198;ﺁﻥ ﭘﺰﺷﻚ ﺁﻧﺮﺍ ﺗ&= #65208;ﺨﻴﺺ ﺑﺪﻫﺪ. ﻫﺮﭼﻪ ﺟ= ﺴﻢ ﺿﻌﻴﻒ ﺗﺮ ﻭ ﺫﻫ= ﻦ ﺑﻰ ﻣﺎﻳﻪ ﺗﺮ،&#= 65261;ﺭﻭﺍﻥ ﺁﻟﻮﺩه ﺒﻤﻌﺎ= 5267;ﺐ ﻭ ﻋﺪﻡ ﺣﻘﺎﻳﻖ = ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ، ﺑﻴﻤﺎ= 5197;ﻯ ﺗﺸﺪﻳﺪ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻓﺘﺨ&#= 65166;ﺭ ﻭﻟﺬّﺗﻰ،که ا= ;ﺯ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺷ&#= 65198;ﺍﺭﺕ ﺑﺎﺭ ﺩﺍﺭﻧﺪ. ﺍ= ﻳﻨﺎﻥ ﺟﻬﻞ ﺍﺯ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﻭ ﻋﻘلی ﻮ ﺍﺣﻮ&#= 65165;ﻟﻰ ﺑﺮﺗﺮ ﺍﺯﺩﻳﮕ&#= 65198;ﺍﻥ ﺩﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺍ= ;ﻳﻨﮑﻪ ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎ&#= 65253;،ﻧﻴﺰ ﺍﻣﮑﺎﻥ ﺍﻳﻦ ﺑ&= #65198;ﺗﺮﻯ ﻫﺴﺖ. ﻭ ﻟﺬﺍ ﺩﺭ= ; ﺍﻧﺴﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #65197;ﻭﺍﻥ،ﻟﺬﺕ ﻗﻬﻘﺮﺍﻯ ﺑﻴﺸ&#= 65176;ﺮ ﺑﻴﺪﺍﺭﻣﻴﺸﻮ= 5193; ﮔﻮﺋﻰ ﻗﻠﻮﻩ ﺳ&= #65256;ﮕﻰ ﺍﺯ ﺑﻠﻨﺪﻯ ﺩﺭ = ﺳﻘﻮﻁ ﺷﺘﺎﺏ ﻭ ﺗﺴﺮﻳ&= #65226; ﺩﻡ ﺑﺪﻡ ﻣﻴﻴﺎ&= #65169;ﺪ. ﻭﻟﻰ ﺗﻘﻮﺍ ﺩﺭ = ﺳﺎﻟﻚ ﺑﻤﻌﻨﻰ ﺗﻘﻮﻳ&#= 65174; ﺭﻭﺍﻥ ﻭﻣﻘﺎﻡ &= #65261;ﺟﻮﺩﻯ ﻭ ﺻﻔﺎﺕ ﺑﺸﺮﻯ = ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﺗﻘﻮﺍ ﺑ&= #65252;ﻌﻨﻰ ﺗﻘﻴّﻪ ﺍﺯ ﻫﺮ&#= 65191;ﻄﺎ ﻭ ﺭﻋﺎﻳﺖ ﻫﺮ ﺧ= ﻄﺮ ﺍﺣﺘﻤﺎﻟﻰ ﺍﺳ&#= 65174;. ﻭ ﻧﻴﺰ ﺗﺮس ﺍﺯ = ﺧﺪﺍ،ﻳﺎ ﻫﻤﺎﻥ ﺍﺟﺮﺍﻯ &= #65175;ﻘﻮﺍ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻧﺒﺎﺷﺪ ﻧﻔس اﻣّﺎﺭه = 5;ﻧﺴﺎﻥ ﺍﮔﺮ ﮐﻪ ﮐﻨﺘﺮ&= #65245; ﻭﺗﻀﻌﻴﻒ ﺩﺭﺳ&#= 65248;ﻮﻙ ﻧﺸﻮﺩ، ﺑﺮﺍﺣ= 5176;ﻰ ﺩﻭﭼﺎﺭ ﻫﺮﺣِ= 5240;ﺪ ﻭﺣَﺴﺪ ﻭﺧُﺸA= 262;ﻧﺖ،ﻭ ﺩﻳﮕﺮ ﺍﻧﻔﻌﺎ&#= 65247;ﺎﺕ ﺭﻭﺍﻧﻰ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺟﺎﻯ ﺗﻌﺠّﺐ ﻧ&#= 65268;ﺴﺖ،ﺍﮔﺮ ﻋﻠﻢ ﭘﺰﺷﮑﻰ ﺗ&= #65212;ﺪﻳﻖ ﺩﺍﺭﺩ،ﮐﻪ ﺷﻬ= 5262;ﺍﺕ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65197;ﻭﺍﻧﻰ،ﺣﺘﻰ ﺑﻨﺎﻡ ﺭﻓﻊ ﻧﻴ&= #65166;ﺯ ﺟﺴﻤﺎﻧﻰ، ﭼﻪ &#= 65175;ﺄثیر ﻣﻨﻔﻰ ﻭ ﺷﺪﻳﺪ&= #65263; ﺑﺮ ﮐﻞّ ﺩﺳﺘﮕ&#= 65166;ﻩ حیاتی ﺑﺪﻥ ﻣ᥾= 8;ﮕﺬﺍﺭﺩ. ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺑ&= #65166;ﻋث ﺗﺮﺷّﺢ ﺯﺍﺋﺪ &#= 65231;ﺪﺩ ﺟﺴﻤﻰ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺑﺼﻮﺭﺕ ﺳﻤّﻰ &#= 65251;ﻴﮕﺮﺩﺩ. ﻭﻳﺎ ﻧﻔﺮﺕ ﻣﺎ&= #65255;ﻊ ﻫﺮ ﺗﺮﺷﺢ ﺿﺮﻭ&= #65197;ﻯ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺍﺧ= ﺘﻠﺎﻝ ﺩﺭ ﻫﺮ ﻋﻀﻮ ﺑﺪ= ﻥ، ﺩﺭ ﮐﻞ ﺑﺪﻥ ﺍﻳ= ﺠﺎﺩ ﺑﻰ ﻧﻈﻤﻰ، ﻭ ﺍ&= #65191;ﺘﻠﺎﻝ ﻣﻴﮑﻨﺪ. ﺷﻬﻮﺍ&= #65173; ﺑﺪﻧﻰ ﺑﺎﻋث ﺭ&#= 65255;ﺞ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 5261;ﻣﻮﺟﺐ ﺿﻌﻒ ﻧﻴﺮﻭﻫﺎ&#= 65263; ﻣثبت ﮐﺮﺍﻣﺎʋ= 73; ﺭﻭﺣﻰ ﻣﻴﮕﺮﺩﺩ. ﻓﻠﺎ&= #65203;ﻔﻪ ﻭﻣﺤﻘّﻘﻴﻦ ﺍ= 5247;ﻬﻰ ﻭ ﭘﺰﺷﮑﺎﻥ ﺭﻭ&= #65165;ﻧﻰ،ﻫﺮﻳﻚ ﻓﻬﺮﺳﺘﻰ ﺍﺯ ﺍ&= #65255;ﻮﺍﻉ ﻋﻮﺍﻃﻒ ﻣثبت A= 261;ﻣﻨﻔﻰ ﮔﻔتخ اﻧﺪ. ﻭ ﺗ&#= 65256;ﻬﺎ ﻋﺮﻓﺎﻯ ﻗﺪﻳﻢ &= #65169;ﻮﺩه اﻧﺪ،ﮐﻪ ﺑﻴﺸA= 176;ﺮ ﻭﺑﻬﺘﺮ ﺩﺭ ﺍﻳ&= #65254; ﺑﺎﺭﻩ ﺻﺤﺒﺖ ﮐ&= #65198;ﺩه اﻧﺪ. ﺧﺮﻭﺳﻴﺒ&#= 65262;س ﻫﻔﺘﺎﺩ ﻧﻮﻉ ﻋ&= #65166;ﻃﻔﻪ ﺷﻤﺮﺩﻩ، ﻭ ﺍﻣ&#= 65166;ﻡ ﺻﺎﺩﻕ، ﺗﻌﺪﺍ= 5193; ﻟﺸﮑﺮﻳﺎﻥ ﺷﻴ&#= 65220;ﺎن ﺮﺍ ﻫﻔﺘﺎﺩ ﭘﻨ&= #65182; ﺑﺮﻣﻴﺸﻤﺮﺩ. ﮐ&= #65258; ﺣﺘﻰ ﻧﺎﻣﺤﺪﻭ&#= 65193; ﻧﻴﺰ ﻫﺴتند. ﻭ &#= 65259;ﻢ ﺍﻳﻨﻚ ﻫﺮﻳﻚ ﺍ&= #65199; ﺍﻳﻦ ﻣﻌﺎﻳﺐ ﺭ&= #65261;ﺍﻧﻰ،ﻋﻮﺍﻣʌ= 46; ﻣﻨﻔﻰ ﺭﻳﺰﺗﺮ&#= 1740; ﺪﺍﺭﻧﺪ. ﻭﺧﻮﺩ = ﻧﻴﺰ ﺩﺭ ﮐﻞّ ﻋﺎﻣﻞ &= #64400;ﻠّﻰ ﺩﻳﮕﺮﻳﻌﺎﻣﻞ &#= 65183;ﺰﺋﻰ،ﺩﺭﺻﻔ᥵= 4; ﻣﻨﻔﻰ ﺑﺰﺭﮔﺘ&#= 65198; ﺑﻌﺪﻯ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﻭ&= #65251;ﺴﺘﻌﺪ ﺑﻬﺪﺍﻳﺖ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺩ، ﺍﮔﺮ ﺑﺘ&#= 65262;ﺍﻧﺪ ﺑﺮﺍﻯ ﮐﻨﺘﺮﻝ &= #65211;ﻔﺖ ﺷﺪﻳﺪﺗﺮ ﻣﻨﻔ&#= 65264; ﺍﻗﺪﺍﻡ ﮐﻨﺪ. ﺁ= ﻧﮕﺎﻩ ﮔﺮﻭﻩ ﻋﻈﻴﻤﻰ &= #65165;ﺯ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺭ&= #65267;ﺰﺗﺮ ﺭﺍ ﮐﻨﺘﺮﻝ ﻭ ﺗ= ﻀﻌﻴﻒ ﻭﻧﺎﺑﻮﺩ ﮐﺮﺩ&#= 65257; ﺍﺳﺖ. ﻫﻴﭻ ﺩﺍﺭ= ﻭﺋﻰ ﺑﻬﺘﺮ ﺍﺯ ﺗﻤﺮ&= #64400;ﺰ ﺩﺍﺋﻢ ﺩﺭ ﻳﻚ ﺳ= ﻮﮊﻩ ﺍﻟﻬﻰ ﻭ ﺍﻧﻔﺮ&= #65165;ﺩ ﺩﺭ ﻋﺰﻟﺖ ﻭﺗﻨ&= #65260;ﺎﺋﻰ ﻭ ﺩﺍﺷﺘﻦ ﺗﺮس &= #65165;ﺯ ﺧﺪﺍ ﻭ ﻋﺒﺎﺩﺍ&= #65173;،ﻧﺪﺍﺷﺖ ﻧﻔﺎﻕ ﺩﺭﺳﺎﻟ&#= 65242; ﻭ ﺩﺍﺷﺘﻦ ﺍﻣﻴ&= #65194; ﺑﺎﺯﮔﺸﺖ ﺑﻬﺸ&#= 1578;ی ﺒﺨﺪﺍﻭﻧﺪ،ﺩA= 197; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 1740; ﻮﺩﺭ ﺭﺟﻌﺘﻬﺎ&#= 65263; ﻓﻮﻕ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﻚ ﻳﻚ ﺑﺎﺭﻩ ﺍﺯﺗ&= #65252;ﺎﻡ ﺍﻧﻔﻌﺎﻟﺎﺕ ﻭ &= #65211;ﻔﺎﺕ ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﺩ&= #65261;ﺭ ﻣﻴﺸﻮﺩ. ﻭﺣﺘﻰ = ﻓﺮﺍﻣﻮﺷﻰ ﻣﻴﺪﻫﺪ. ﺑﺮﺧﻰ = ﺍﺯﺍﻳﻦ ﺷﻬﻮﺍﺕ ﺩﺭﺩﺁ&#= 65261;ﺭ ﻫﺴﺘﻨﺪ،ﭼﻮﻥ = 5203;ﺎﺩﻳﺴﻢ ﻭﻳﺎ ﻟﺬﺕ ﺍﺯ ﺩ= ﺭﺩ ﮐﺸﻴﺪﻥ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span><sp= an style=3D'mso-spacerun:yes'> </span>ﺭﻭﺍﻗ= 5268;ّﻮﻥ ﻭ ﻋﺮﻓﺎ ﻧﻪ ﻓﻘ= ﻂ ﺗﺠﺰﻳﻪ ﻭﺗﺤﻠ&#= 65268;ﻞ ﺩﺭﺳﺘﻰ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﺎﻧﻪ،ﺩʋ= 97; ﺍﻳﻦ ﺍﻣﻮﺭﮐﺮ&#= 65193;ه اﻧﺪ،ﮐﻪ ﺣﺘﻰ = 5251;ﻔﺎﻫﻴﻤﻰ ﺍﺯ ﺍﻳﻦ ﺻﻔﺎﺕ = ﺗﻨﻈﻴﻢ ﻧﻤﻮﺩه اﻧﺪ. ﮐ&#= 65258; ﭼﻨﻴﻦ ﺍﻣﻮﺭ ﻧ&= #65166;ﺩﻳﺪﻩ ﺭﻭﺍﻥ،ﻗﺎﺑﻞ = 5175;ﺼﻮﺭ ﺍﻧﺴﺎﻥ، ﺑﺨﺼ= 5262;ص ﺴﺎﻟﻚ ﻣﻴﮕﺮﺩ&#= 65193;. ﺁﻧﮕﺎﻩ ﺍﻣﮑﺎ&#= 65253; ﺗﻔﮑّﺮ ﻭ ﭼﺎﺭ&#= 65257; ﺟﻮﺋﻰ ﻭ ﻣﻌﺎﻟ&= #1580;ه اﻳﻦ ﺻﻔﺎت ﺪﺭ &#= 65197;ﻭﺣﻰ ﺭﺍ ﻣﻴﺴّﺮ ﻣﻴ&#= 64401;ﻨﺪ. ﺯﻳﺮﺍ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺼ= ;ﻮﺭﻯ ﻧﻴﻤﻪ ﻣﺎﺩﻯ ﺍ&= #65199; ﺍﻳﻦ ﺍﻣﻮﺭ ﻏﻴ&= #65198; ﻣﺎﺩﻯ ﺭﻭﺍﻧﻰ&#= 1548;ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻭﻗﻬﻘﺮﺍﺋﻰ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺣﺘﻰ ﺑﺘﻮﺍﻧ&= #65256;ﺪ ﺗﺠﺮﺑﻪ ﻃﺒّﻰ &#= 65261; ﻋﻤﻠﻰ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺗﺸﺨﻴﺺ ﺩﺭﻣﺎ&#= 65253; ﺧﻮﺩ ﺑﻨﻬﺎﻳﺖ&#= 1548;ﻭﻧﺴﺨﻪ ﺟﺪﻳﺪﻯ ﺑﻬﺘﺮ &= #65261;ﻗﻮﻳﺘﺮ ﺑﺮﺍﻯ ﺑﻴﻤﺎﺭ &= #65169;ﺪﻫﻨﺪ. که ﭙﻴﺎﻣﺒﺮﺍA= 253; ﺭﻭﺍﻥ ﺭﺍ ﺑﺴﻄ&= #65186; ﻧﻮﺭﻣﺎا عادی= ; ﭽﻮن ﺪﻳﮕﺮﺍﻥ ﻣﻴﺮ&#= 65203;ﺎﻧﻨﺪ. ﺍﻭﻟﻴﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺳﺎﻟﮑﺎن ﺴﺎﻟﻢ ﻭﻋﺎﻗل &#= 65198;ﺍ ﺑﺴﻄﺢ ﺍﻳﺪﺁل کماﻝ ﻣﻴﺴّﺮ ʌ= 55;ﻮﻉ ﺩﺭ ﺭبّ اﻟﻨﻮA= 225; ﺭﻭﺡ ﺍﻟﻘﺪس ﻤ&#= 65268;ﺮﺳﺎﻧﻨﺪ. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻧ&= #65176;ﻴﺠﻪ ﺍﻃﺎﻋﺖ ﻭﻋﺸﻖ &= #65261;ﺭﺯﻯ ﺻﺎﺩﻗﺎﻧﻪ ﺳﺎ&#= 65247;ﻚ،ﻭﺗﻮﮐّﻞ ﺗﻮﺳّﻞ ﻭﺍﻣﻴ= 5194; ﺍﻭ ﺑﺂﻳﻨﺪﻩ ﺑ&= #65260;ﺘﺮ،ﻭﮐﺴﺐ ﺭﺿﺎﻳﺖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭘﻴﺮ ﻭﺧﺪ= ﺍﻭﻧﺪ،ﻧﺠﺎت ﺮﺍﺑﺎ ﺳﺮﻋت ﻮ&#= 65255;ﻬﺎﻳت ﻤﻴﺮﺳﺎﻧﻨﺪ. ﺑ&= #65268;ﻤﺎﺭ ﻭﺣﺘﻰ ﺳﺎﻟﻚ،= 4380;ﻮﻥ ﺷﻔﺎﻯ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻪ ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺗﺼﺪﻳﻖ ﮔﺬﺷت= 607; ﺨﻮﺩ ﮐﻨﻨﺪ. ﮐﻪ= ﮔﻔته اﻧﺪ ﺳﻠﺎﻣﺘﻰ &#= 65175;ﺎﺟﻰ ﺑﺮﺳﺮ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ،ﮐﻪ ﺗﻨﻬﺎ ﺑﻴﻤﺎﺭ&#= 65165;ﻥ ﺩﺭﺩﻣﻨﺪ،ﺗﺸA= 192;ﻴﺺ ﺍﻳﻦ ﺗﺎﺝ ﺭﺍ ﻣ= ﻴﺪﻫﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺑ&= #65268;ﻤﺎﺭ ﻫﻤﭽﻨﺎﻥ ﻋﺎﻗ&#= 65246; ﻭﺑﺎ ﺑﺼﻴﺮﺕ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﻃﺎﻟﺒﺎﻥ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ = ﭼﻨﻴﻦ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻨ&#= 65194;. ﻭﺩﺭ ﻃﺐّ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻧﻰ، ﻫﻤ= 4401;ﺎﺭﻯ ﻭ ﺗﺼﺪﻳﻖ ﺑﻴﻤ&= #65166;ﺭ،ﭼﻪ ﺭﺳﺪ ﺑﺴﺎﻟﻚ ﺟ&= #65194;ّﻯ ﻋﺎﻗﻞ ﻭ ﻋﺎﺷﻖ = ﺳﺮﻋت ﻨﺠﺎﺕ ﺍﺯ ﻭﺿﻊ = ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﻴﻤﺎﺭﻯ ﻭﺣ&= #65176;ﻰ ﻭﺿﻊ ﺑﺸﺮﻯ ﺭﺍ = ﭼﻨﺎن ﻄﻰ ﻣﻴﮑﻨﺪ،ﮐ= 5258; ﮔﻮﺋﻰ ﻫﺮ ﺷﺐ ﺭ= ﺍ ﺭﻫﺮﻭﻯ ﺻﺪ ﺳﺎ&= #65247;ﻪ ﻣﻴﮑﻨﺪ . </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺎ= ﺑﻘﻪ ﺷﻬﻮﺕ ﻭﻧﻮﻉ ﺭ&= #65255;ﺞ ﻃﻠﺒﻰ،ﺩﺭ ﺍﺩ= 5267;ﺎﻥ ﻫﻨﺪﻯ ﺑﻴﺸﺘﺮ &= #65169;ﻮﺩﻩ،ﮐﻪ ﺑﻮﺩﺍ ﺍﺳﺎس ﮐ&#= 65166;ﺭ ﺗﻌﻠﻴﻢ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ،ﺑﺮ ﭘﺎﻳﻪ ﺷﻨﺎﺧﺖ &= #65197;ﻧﺞ ﺩﺍﻧﺴﺘﻪ. ﺩﻭﺭ&= #65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺭﻧﺠﻬﺎʌ= 63; ﻧﺘﻴﺠﻪ ﺣﻴﻮﺍﻧﻴّﺖ ﻭ &#= 65175;ﺤﻤّﻞ ﺭﻧﺠﻬﺎﻯ ﺳﺮﻧ&#= 65262;ﺷﺘﻰ ﺳﺎﻟﻚ،ﮐﻪ ﺑﻮ= 5203;ﻴﻠﻪ ﺧﺪﺍﻭﻧﺪ ﺗﻨﻈ&#= 65268;ﻢ ﻣﻴﮕﺮﺩﺩ. ﺗﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﻣﻴﺴّﺮ ﮔ= 5198;ﺩﺩ. ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎ&#= 65253; ﺑﺎ ﺭﺍﺣﺘﻰ ﻭ ﺳ= ﻴﺮﻯ ﻭ ﺳﺮﻣﺴﺘﻰ ﻭ ﻗ= ﺪﺭﺕ، ﺍﻣﮑﺎﻥ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻧﺪﺍﺭﺩ،@= 400;ﻪ ﺁﻧﺮﺍ ﻧﺎﺧﻮﺍ&#= 65203;ﺘﻪ ﺗﻘﻮﻳت ﻨﻴﺰ ﻣ&#= 65268;ﮑﻨﺪ. ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ &= #65267;ﻮﻧﺎﻥ ﻧﻴﺰ ﺩﺭﺍﻳﻦ ﺑ&= #65166;ﺭﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺮﺯﻣﻴﻨﻰ ʄ= 00;ﻪ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺍﺷته اﻧﺪ،ᤦ= 0;ﻨﻴﻦ ﻣﻄﺎﻟﻌﺎﺕ ﻭﻧ&#= 65224;ﺮﻳّﺎﺕ ﻭﻧﺼﺎﻳﺢ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ &= #64400;ﻪ ﺑﺼﻮﺭﺕ ﻧﻤﺎﻳ&#= 1588; ﻮﺗآترﺑﺎ ﺷﻌʋ= 98; ﻭﻏﺰﻝ،ﻭ ﻳﺎ ﺑﺼﻮﺭﺕ ﺭﻣ&= #65166;ﻧﻬﺎﻯ ﻋﺎﻃﻔﻰ ﻭ ﺣﺘﻰ = ﻋﻘﺎﻳﺪ ﻣﺬﻫﺒﻰ ﺁﻭﺭﺩ&#= 65257; ﺷﺪه اﻧﺪ. ﺍﮔﺮ &= #64404;ﻔته اﻧﺪ،ﮐﻪ ﺧﺪﺍA= 261;ﻧﺪ ﭼﻨﻴﻦ ﺭﻧﺞ ﻭﺩ&= #65197;ﺩﻯ ﺭﺍ ﺩﺭ ﺩﻝ ﺑﺎ ﺍ= ;ﻟﻬﺎﻡ ﻭ ﺩﺭ ﺫﺍﺕ ﻭﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﮔﺬﺍﺭﺩ&#= 65257; ﺍﺳﺖ،</span><span dir=3DLTR></span><span lang=3DA= R-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻤ= ;ﺎﻥ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. = ﻭ ﺍﻟّﺎ ﮔﺬﺍﺭﺩ= 607; ﻫﺎﻯ ﺧﺪﺍﺋﻰ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. = ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ ﻣﻔﺎﺳ&#= 65194; ﺧﻮﺩ ﺭﻭﺡ ﺩﺭ ﺗ= ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻭﺗﻮﻟ&#= 65194; ﮐﻨﻮﻧﻰ ﺍﻭ ﺍﺳ&= #65174;. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65235;ﺴﺎﻧﻪ ﺟﻬﻨّﻢ ﺁﺗﺸﻴ= 5254; ﻭ ﺑﻮﺳﺘﺎﻥ ﺑﻬ&= #65208;ﺘﻰ،ﺑﺮﺍﻯ ﮐﻤﻚ ﺑﺘﺼﻮﺭ ﺍ&= #65255;ﺴﺎﻥ ﻋﺎﻣﻰ، ﻋﺎﻣﻞ &#= 65235;ﻌﻠﻰ ﻭ ﺍﺣﺘﻤﺎﻟﻰ ﺑ&= #65228;ﺪﻯ ﺍﻭ ﺍﺳﺖ. ﺗﺎ ﺑﺎ= ;ﻋث ﺗﺮس ﺍﺯ ﺧﻄﺮ ﻭ&= #65175;ﺸﻮﻳﻖ ﺑﻬﺸﺖ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ. ﺍﻧﺴﺎﻥ ﻗﺪﺭﺗ&#= 65252;ﻨﺪ ﻭ ﻧﻴﺮﻭﻣﻨﺪ ﻭ = ﻗﺮّﻩ ﻣﻨﺪ ﻭﺯﻳﺒﺎ ﺭ&= #65261;ﻯ،ﻭﺣﺘﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﺗﻦ ﻭ ᥷= 5;ﻫﻦ ﻧﻴﺮﻭﻣﻨﺪ ﺑﺎ&#= 65207;ﺪ ﻭ ﺍﮔﺮ ﺑﻨﻔﻊ ﻫ= ﻮﺳﻬﺎﻯ ﻧﻔس اﻣّﺎﺭﻩš= 8;ﺟﺎه ﻄﻠﺐ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ، ﺳﺘﻤﮑﺎﺭﻯ ﺑﻴ&#= 65208;ﺘﺮ ﺑﺨﻮﺩ ﻭ ﺩﻳﮕﺮ&= #65165;ﻥ ﻭﻫﺴﺘﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻣ&= #65184;ﺎﺯﺍﺗﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻧﻴ&#= 65200; ﻫﺴﺖ. ﮔﺮﭼﻪ ﺍﻳ= ﻦ ﻣﺠﺎﺯﺍﺗﻬﺎ،A= 197;ﺣﻤﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺪﻳﺪ ﺍﻟﻬʌ= 64;،ﻭ ﻓﺮﺻﺘﻰ ﺗﺎﺯﻩ &= #65169;ﺮﺍﻯ ﺭﻭﺡ ﺍﺳﺖ. ﮐﻪ ﺍ= ;ﺯ ﻧﻮ ﺑﺎﺭ ﺩﻳﮕﺮ&= #1548;ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﻭﻣﺮﺍﺗﺐ ﺑﺸﺮﻯ،ﺧﻮﺩﺭA= 165; ﺑﻮﺿﻊ ﻋﻘﻠﺎﻧ&#= 65264; ﻭ ﺍﺭﺍﺩﻯ ﺍﻣﺮ&= #65261;ﺯ ﺑﺮﺳﺎﻧﺪ. ﺗﺎ ﻫ= ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65261; ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ ﮐﻪ ﺑﻨﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻭﻓﺮﺍﻭﺍن اﻧA= 262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65235;ﺮﺍﻭﺍن ﺘﺠﻠّﻴﺎت ﺸﻬA= 262;ﺩی ﻮﻋﻘلی ﺒﺎﻟﺎA= 175;ﺮﻣﻴﺮﺳﺪ که ﺒﺎﻳﺪ ﺑﺮﺳ= 5194;. ﻭ ﺣﺘﻤﺎ ﻧﻴﺰ ﺑ= ﺎ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭ&= #65259;ﺎ،ﮐﺎﺭﻣﺎﻫʋ= 66;ئی ﺨﻮﺍﻫﺪ ﺑﺮﺳﺪ &= #65261; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺍﺟﺮ&= #65165; ﮐﻨﺪ ﮐﻬﻤﻴﮑﻨ&#= 65194;. ﺗﺎ ﻓﺮﺿﺎ ﺩﺭ ﺃ= ﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺑﻨﻮﺭ ﺍ&= #65247;ﺄﻧﻮﺍﺭ ﺍﻟﻬﻰ ﺩﺭ ﮐﻤﺎ&= #65245; ﻣﻄﻠﻖ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ،ﻭ ﺍﻧﻮ= 5165;ﻉ ﺃﺗﻤﻰ ﻭﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ= 5235;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻫﻤﮕﻰ ﺑﻤﺮﺍﺗﺐ ﺑﺮﺗ&#= 65198; ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ،که ﺨʌ= 62;ﺍﻫﺪ ﺭﺳﻴﺪ. ﻭ ﺑﻘﻮﻝ= ﻋﺎﺭﻓﻰ،ﺗﺎ ﺯﻣﺎﻧﻰ ﺑﺮﺳﺪ&#= 1548;که ﺠﻬﻨّﻢ ﺍﺯ ﻫﺮ &= #65251;ﻮﺟﻮﺩﻯ ﺧﺎﻟﻰ ﮔﺮﺩﺩ. ﮐ= ﻪ ﺣﺘﻰ ﺃﺗﻤﻬﺎ ﺑ&= #65192;ﺪﺍ ﺑﺎﺯﮔﺸﺖ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﻨﺪ. ﺍﮔﺮ ﻓ= ﺮﺽ ﮐﻨﻴﻢ،ﺳﻠﺴﻠA= 258; ﭘﻴﺪﺍﻳﺶ ﺟﺪﻳ&#= 65194; ﺍﺯ ﻋﻮﺍﻟﻢ ﺗﺤ&= #65174; ﺃثیرﻯ ﻭ ﺃثیر= ;ﻯ ﻭ ﺃﺗﻤﻰ ﭘﺎﻳﺎ&= #65253; ﭘﺬﻳﺮﺑﺎﺷﺪ. ﮐ&= #65258; ﺩﺭ ﮐﺎﺭ ﺧﺪﺍ ﺩ= ﺭ ﻫﻴﭻ ﺃﻣﺮﻯ ﻣﺤ&= #65194;ﻭﺩﻳّﺘﻰ ﻧﻴﺴﺖ. ﺍﮔﺮ ﻣﺒ= ﺪﺃ ﻭ ﻧﻬﺎﻳﺘﻰ ﺑﺮ&= #65165;ﻯ ﺁﻥ ﻓﺮﺽ ﺷﻮﺩ. ﻭ= ; ﺍﻳﻦ ﻣﻌﻨﻰ ﻣﻄﻠﻖ ﻭ = ﺑﻰ ﻧﻬﺎﻳﺘﻰ ﻭﺃﺑ&#= 65194;ﻳّﺖ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺁﻏ= ;ﺎﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ&= #1548;ﻟﺤظه اﻯ ﺩﺭ ﺑﺮﺍﺑﺮ &= #65165;ﮐﻨﻮﻥ،ﻭﺗﺎ ﺃﺑﺪ ﺃﻧﺪﮐﻰ ﺑ&= #65268;ﺸﺘﺮ ﻧﻴﺴﺖ. ﻭ ﺣﺎﺻﻞ= ﺗﻤﺎﻡ ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺭﻭﺣﻰ،ﺣﺪّ ﺃA= 239;ﻞ ﺍﺯ ﻧﻈﺮ ﺩﻳﺪ ﻣ= ﺎ،ﻫﻤﺎﻥ ﮐﻤﺎﻝ ﻭ ﺷﺪّﺕ &= #65227;ﻘﻞ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻋﻘ= ;ﻞ ﺣﻴﻮﺍﻧﻰ ﻭ ﻋﻘ&= #65246; ﺑﺸﺮﻯ ﻭ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﺟﺰﺋﻰ، ﺑﻌﻘﻞ &#= 65247;ﻮّﺍﻣﻪ ﻭﻧﺎﻗﺪ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺩﺭ ﺳﺎﻟﻚ ﺑﺮﺳ&= #65194;. ﺗﺎ ﺷﺎﻳﺪ ﺑﻌﻘ&= #65246; ﮐﻞ ﺍﻟﻬﻰ ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺭﻭﺡ ﺍﻟﻘﺪس ﻤ&#= 65262;ﻓق ﺸﻮﺩ. ﺁﻧﮕﺎﻩ ﻧ= ﻘﻄﻪ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻯ &= #65153;ﻏﺎﺯ ﺗﮑﺎﻣﻞ ﻋﻈﻴﻤ&#= 65176;ﺮ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ. ﻭ ﺷﻬﻮﺩ ﻧ= ;ﻮﺭ ﻗﺎﺋﻢ ﺑﻮﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ، ﻣﺪﺭ= 5241; ﻓﺎﺭﻍ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟ= ;ﺘﺤﺼﻴﻠﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻣ&= #65198;ﺣﻠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮی ﻤﻴﺒﺎﺷ= 5194;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺑ&#= 65198;ﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺘﻨﻬﺎﺋﻰ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﻫ&= #65200;ﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ ﮔﻔﺖ. ﻭ ﺍ= ;ﻳﻦ ﻋﻘﻞ ﺍﺳﺖ،ﮐﻪ &#= 65169;ﺪﻧﺒﺎﻝ ﺁﻥ ﺗﻤﺪﻧﻬﺎﻯ &= #65165;ﺧﻠﺎﻗﻰ ﻫﺎ ﻭ ﺗﺤﻘﻴﻘﺎ&= #65173; ﻋﻠﻤﻰ،ﻭ ﭘﻴﺸ= 5198;ﻓﺘﻬﺎﻯ ﻣﺎﺩﻯ ﺟﺴﻤﻰ ﻭ&= #65251;ﻌﻨﻮﻯ ﺫﻫﻨﻰ ﻭ ﻣﻴﻨﻮ&= #65263; ﺭﻭﺍﻥ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﻧﺪ. ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﺮﻋﺖ= ; ﺗﺄﻣّﻠﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩ&= #65263;،ﻫﺰﺍﺭﺍﻥ ﺑﺎﺭ ﺑﻬﺘﺮ ﻭ ﺳ= ﺮﻳﻌﺘﺮﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﺗﺪﺭﻳﺠﻰ ﻭﮐﻨ&#= 65194; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺳﺎﻟﻚ ﻳﻚ ﺷﺒﻪ = ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺮﻭﺩ. ﻭ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ،ﮐﺴ= 5166;ﻧﻰ ﮐﻪ ﭼﻮﻥ ﺑﺴﺮﻋ&= #65174; ﺑﺮﻕ ﺍﺯ ﭘﻞ ﺻﺮ= ﺍﻁ ﻣﻴﮕﺬﺭﻧﺪ، ﻭ= 5255;ﺠﺎﺕ ﺍﺯ ﺟﻬﻨّﻢ ﺯﻳ&#= 65198; ﭘﺎ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺑﺒﻬﺸﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻤﺪﻧﻬﺎﻯ ʌ= 27;ﻈﻴﻢ ﻭ ﻋﻘﻠﻬﺎﻯ ﻧﻴ&= #65198;ﻭﻣﻨﺪ،ﭼﻪ ﺭﺳﺪ ﺑﻘﺪﺭﺗﻬ&#= 65166;ﻯ ﻋﺸﻖ ﻭﺭﺯﻯ ﻭ ﺍ= ﺭﺍﺩﻩ ﻭﻏﻴﺮﻩ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺧﺪﺍﻭﻧ᥷= 4; ﺑﺮﺧﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺳﻌﺎﺩﺕ ﺑﺠﻬﺎ&#= 65253; ﻓﺮﺳﺘﺎﺩﻩ،ﻭ = 5169;ﺮﺧﻰ ﺭﺍ ﺑﺮﺍﻯ ﺷِﻘ&#= 65166;ﻭﺕ ﮐﻪ ﺍﮔﺮ ﺭﻭﺣﻰ = ﺑﺴﻠﺎﻣﺘﻰ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭ= ﻭﺡ ﺧﻮﺩ ﺭﺳﻴﺪ،ﺑ= 5204;ﻴﺎﺭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﺑﻬﺸﺘﻬﺎﻯ ﭼ&#= 65260;ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ &= #65251;ﻴﺮﺳﺪ. ﻭﺍﮔﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭼﻮ= ;ﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻨﺸﺨﻮﺍﺭ ﻋﻠ&#= 65234; ﭼﺮﺍﻧﻰ ﺩﺭ ﻣﺮ&= #65175;ﻊ ﺟﻬﺎﻥ ﭘﺮﺩﺍﺧ&#= 65174;،ﺍﻟﺒﺘﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺭﻧ&= #1580;ی ﻨﺪﺍﺭﺩ ﮐﻪ ﻧﻤ&= #65264; ﻓﻬﻤﺪ، ﻭ ﺣﺘﻰ &= #65247;ﺬﺕ ﺁﻧﺮﺍ ﻣﻰ ﺑﺮﺩ&= #1548;ﻭ ﺍﺩﺍﻣﻪ ﺁﻧﺮﺍ &= #65153;ﺭﺯﻭ ﻣﻴﮑﻨﺪ. ﻭﺍﮔﺮ = ﻫﺰﺍﺭ ﺳﺎﻝ ﻫﻢ ﺯﻧﺪﻩ = ﺑﺎﺷﺪ. ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺭ= ﻧﺠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺭ ﺟ= ﻬﻨّﻢ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;،ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭ ﺣﺘﻰ ﻓﺴﺦ ﮔﻴﺎ&= #65259;ﻰ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺪﺗﺮ، ﺻ&= #65194;ﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭﺣ&= #65176;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎﺳ= 5166;ﻝ،ﺑﺎﻳﺪ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺣﻴﻮﺍنی ﺮﺍ ﺑ= 5170;ﺮﺩ. ﻭ ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ ﺗﺎ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺑﺎ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺁﻧﮕ&= #65166;ه ﺒﺮﺍﻯ ﻧﺠﺎﺗﺎ&#= 65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻮ&= #65235;ّق گرﺩﺩ. ﻭ ﺭﺟﻌﺖ &= #65235;ﻮﻕ ﺑﺸﺮﻯ، ﮐﺎﺭﻯ &#= 65197;ﺍ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﮑﻨﺪ،ﻭﻟﻰ ﺍﻧﺠﺎﻡ ﻧﻤﻴﺪ&#= 65259;ﺪ. ﻭﺳﺮﮔﺮﻡ ﻟﺬﺕ &= #65169;ﺸﺮﻯ ﻭﺟﻬﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺎﺩﻯ ﻭﻋﻘﻞ ﻧﺎﻗﺺ ﺭ&= #65165; ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻭﻟﻰ ﺧﺴﺘﻪ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ ﺷﻘﺎﻭﺕ ﺟﻬﻨّ= 5252;ﻰ،ﺩﺍﺩﻫﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺭﺣﻤﺘﻰ ﻣﺠﺪﺩ&#= 1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺯ ﻋﺬﺍﺏ ﻣﺨﻠ&= #65262;ﻗﺎﺕ ﺧﻮﺩ ﻟﺬﺕ ﺑﺒﺮ&= #65193;. ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﻭﻣﺮﺍﺗﺐ ﺍﻭ،= 5239;ﺪﺭﺕ ﺑﺮﺗﺮ ﻧﺎﭘﻴﺪ&#= 65165;،ﺑﺮ ﺭﻭﺡ ﻭ ﺫﻫﻦ ﻭ ﺟ= ;ﺴﻢ ﺍﻧﺴﺎﻥ، ﻭ ﻣﻮ&#= 65183;ﻮﺩﻳّﺖ ﺍﻭ ﺩﺍﺭﺩ. ﻭ ﻗﺪ= ;ﺭﺕ ﻣﻄﻠﻖ ﺭﺍ ﺩﺍﺭ&= #65193;، ﮐﻪ ﺟﺒﺮ ﺍﻟﻬﻰ = ﻋﺎﻗﺒﺖ ﻋﻠﻰ ﺭﻏﻢ ﻫﺮ ﺍ= ﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻧﻰ ﻏﺎﻟ&#= 65168; ﺍﺳﺖ،ﻭ ﺑﺼﻮﺭ= 5173; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ. ﻭ ﺍﻧﺴﺎﻧﮕﺮﻓ&#= 65176;ﺎﺭ ﺳﺮﻧﻮﺷﺖ ﺗﺤﻤ&#= 65268;ﻠﻰ ﻓﻌﻠﻰ ﺧﻮﺩ ﻧﻴ&= #65204;ﺖ، ﮐﻪ ﺧﻮﺩ ﭼﻨﻴﻦ = ﺳﺮﻧﻮﺷﺘﻰ ﺭﺍ ﻗﺒﻠﺎ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﮐ&= #65198;ﺩه اﺳﺖ. ﻭ ﺩﺭ ﺗﻮﻟ= ﺪ ﻓﻌﻠﻰ ﭼﻮﺏ ﺁﻧ&= #65198;ﺍ ﻣﻴﺨﻮﺭﺩ ﺍﻳﻦ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺍﺳ&= #65174;. ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﺷﺪﻩ،ﮐﻪ ﺍﮔﺮ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺨﻮﺩ ﭼﻪ ﺭA= 203;ﺪ ﺑﺪﻳﮕﺮﺍﻥ ﻭ ﻃ&= #65170;ﻴﻌﺖ ﺳﺘﻢ ﮐﻨﺪ،ﭼﻮ= 5167; ﺁﻧﺮﺍ ﺩﺭﺗﻮﻟ&#= 65194; ﺑﻌﺪی ﻮﺩﺭ ﺳﺮ&#= 65255;ﻮﺷﺖ ﻧﺎﺭﺳﺎﺋﻰ ﻣﻴ&#= 65192;ﻮﺭﺩ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺳﻌﻰ ﺑﻴ&= #65208;ﺘﺮ،ﻧﻪ ﻓﻘﻂ ﺩﺭﺗﺰﮐﻴ&#= 65258; ﺑﻴﺸﺘﺮﺩﺍﺭﻧ= 5194;،ﺑﻠﮑﻪ ﺳﻌﻰ ﺩﺭﺧﺪﻣﺎ&#= 1578; اﻟﻬﻰ ﺩﺍﺭﻧﺪ= 548;ﺗﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﻴﺸﺘﺮ ﺑﺮﺍﻯ ﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺧﻮﺩ ﻓﺮ&= #65165;ﻫﻢ ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﺩ= ﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﻬﺘﺮﻳﻦ ﺑﺎ ﮐ&= #65198;ﺍﻣﺎﺕ ﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟ&= #65240;ﻮّﻩ ﺑﻴﺸﺘﺮﻯ،ﺩﺭ = 5203;ﺮﻧﻮﺷﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺩ ﺩﺷﺘﻪ ﺑﺎ&= #65207;ﺪ، ﺷﺎﻳﺪ ﺑﻤﺮﺍﺗ&#= 65168; ﺗﮑﺎﻣﻠﻰ ﺁﻥ ﻧ&= #65262;ﻉ ﺑﺮﺳﺪ،ﭼﻪ ﺑﻬ= 5176;ﺮ ﮐﻪ ﺑﻨﻮﺭ ﺭﺏّ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮔﻨ= ﺎﻩ ﺩﺭ ﻣﻔﻬﻮﻡ ﺳﻠ&= #65262;ﮐﻰ ﺍﻟﻬﻰ، همان ᥽= 5;ﻴﺴﺖ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺑ&= #65204;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﮔﻔﺘﻪ ﺍﺳ&= #65174;. ﻭﻟﻰ ﺍﻣﺮﻭﺯ ﻭ&= #65193;ﺭ ﻫﺮﺯﻣﺎﻥ،ﺁﺧA= 262;ﻧﺪﻫﺎی ﻘﺸﺮﻯ ﻏﻴﺮﻭﻟ&#= 65166;ﻳﺖ ﻫﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮔﻨ= ;ﺎﻫﺎﻥ ﭘﻴﺎﻣﺒﺮﺭﺍ ﺑ&#= 64345;ﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺗﮑﺮﺍ&= #65197; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﭼ&= #65258; ﺳﻨّﻰ ﺑﺎﺷﻨﺪ &#= 65267;ﺎ ﺷﻴﻌﻰ. ﮐﻪ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ ﺑﺎﺯ &= #65255;ﺎﺩﺭﺳﺖ ﮔﻔتخ اﻧﺪ. ﮐﻪ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻫﺮ ﺳﺎﻟ&= #65242; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺩﺍﺭﺩ،ﮐﻪ ﺩﺳ= 5176;ﻮﺭﺍﺕ ﻋﻠﺎﺟﻰ ﻣﻨﺎﺳ&#= 65168; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺪﻫﺪ. ﻫﻤﺎﻥ ﮔ= ﻮﻧﻪ ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺍ&= #65191;ﺘﻴﺎﺭ ﺩﺳﺘﻮﺭﺍﺕ ﻃﺒ&#= 1617;ﻰ ﻭﻋﻠﺎﺟﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺒﻴﻤﺎﺭ ﺑﺨﺼ&#= 65262;ﺻﻰ ﺩﺍﺭﻧﺪ. ﻭﻧﻪ ﻧ= ﺴﺨﻪ ﭘﺰﺷﮑﺎﻥ ﻗﺒﻠ&#= 65264; . ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ= ﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺩﺍﺮﺍﻯ ﺍﺧﺘﻴ&#= 65166;ﺭﺍﺕ ﺍﻟﻬﻰ ﻭﺗﻔﻮﻳ&#= 65214;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻟﺎﺯﻡ ﺑﺮ= ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65193;ﺍﺭﻧﺪ. (ﮔﻨﺎﻩ)ﻫﺮ ﮐﺎﺭ= ﻯ ﮐﻪ ﻣﺨﺎﻟﻒ ﺗﮑ&= #65166;ﻣل ﺮﻭﺡ ﺳﺎﻟﻚ ﺑﺎ&= #65207;ﺪ،ﺑﺮ ﺍﻭ منع ﻭﺣﺮﺍA= 249; ﺍﺳﺖ. ﻭﻧﻪ ﺑﺮﺍ= ﻯ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ. &= #64400;ﻪ ﺑﺎ ﻧﻈﺎﻡ ﺣﻠﺎ&= #65245; ﻭﺣﺮﺍﻣﻰ ﺣﺘﻰ &= #65165;ﺯ ﭘﻴﺎﻣﺒﺮ، ﺑﺎ= 5199; ﻓﺮﻣﺎﻥ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺭﺍ ﺳﺮﮐﺸﻰ ﮐﺮ&= #65193;ﻩ ﻭ ﺟﻬﻨﻤﻰ ﻫﺴﺘ&= #65256;ﺪ. ﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ،ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ. ﺣﺮﺍﻡ = ﺳﺎﻟﻚ ﺳﻠﻮﮐﻰ ﺍﺳﺖ، &#= 65187;ﺘﻰ ﺍﮔﺮ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﻳﮕﺮﻯ ﺣﻠﺎﻝ&#= 1548;ﻭﻳﺎ ﺣﺘﻰ ﻭﺍﺟﺐ ﺑﺎ&= #65207;ﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻐﻴﺮ&= #65203;ﺎﻟﮑﺎﻥ ﻗﺸﺮﻯ ﺩﻳﮕﺮ. ﺑ= ﻬﺮ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ،که ﺴﺮʄ= 00;ش ﺨﻮﺍﺳﺘﻪ ﺃﻧﺒ&#= 65268;ﺎ هستند. ﺑﺮﺍﻯ ʌ= 51;ثاﻝ ﺭﻭﺯﻩ ﮔﺮﻓﺘﻦ &= #65169;ﺮ ﺑﻴﻤﺎﺭ ﺣﺮﺍﻡ &= #65165;ﺳﺖ،ﺍﮔﺮ ﭘﺰﺷﻚ ﺑﮕﻮﻳﺪ. = ﮐﻪ ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ &= #65197;ﻭﺍﻥ ﺁﻟﻮﺩﻩ ﺳﺎﻟﻚ&#= 1548;ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻫﺮ= ﭼﻪ ﺍﻭ ﺑﺮﺍﻯ ﺳﺎﻟ&= #65242; ﺑﺨﺼﻮﺻﻰ ﺣﻠﺎ&#= 65245; ﻳﺎ ﺣﺮﺍﻡ ﻧﻤﺎ&= #65267;ﺪ. ﮐﻪ ﭼﻨﺪﻯ ﺑﻌﺪ = ﻧﻴﺰ ﺩﺳﺘﻮﺭ ﺧﻮﺩﺭ&#= 65165; ﺗﺸﺪﻳﺪ ﻳﺎ ﺗﺨ&= #65236;ﻴﻒ ﻭﻳﺎ ﺑﮑﻠّﻰ ﻣ&#= 65256;ﺴﻮﺥ ﻧﻤﺎﻳﺪ ﺁﻧﮕﺎ&#= 65257; ﮐﻪ ﺳﺎﻟﻚ ﺑﮑﻤ&= #65166;ﻝ ﺧﻮﺩﺑﺮﺳﺪ، ﻃ= 5248;ﺎﻕ ﺍﺯ ﭘﻴﻤﺎﻥ ﺯﻭ&= #65181; ﺍﻟﻬﻰ ﻭﻯ ﭘﻴﺮ = ﮐﺎﻣﻞ، ﻣﻄﻠﻖ ﻭ ﺁﺯﺍﺩ = ﻣﻴﮕﺮﺩﺩ، ﮐﻪ ﺁﺯﺍﺩﻯ ﺑﻘ&= #65268;ﻪ ﻋﻤﺮ ﺍﺯ ﻧﻈﺮ ﺧ= ﺪﺍﻭﻧﺪ ﺭﺍ ﺩﺍﺭﺍ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﺑﺨﺎﻃﺮ ﺷﻬﻮﺩ &= #65165;ﻟﮕﻮﻯ ﻧﻬﺎﺋﻰ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﻣﻌﺼﻮﻣ᥾= 8;ّﺖ ﺍﺯ ﻫﺮ ﻣﻌﺼﻴﺖ = ﻭﮔﻨﺎﻫﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺑﺄﺑ&#= 65262; ﺫﺭ، ﺣﺘﻰ ﺍﮔﺮ &= #65193;ﺯﺩﻯ ﻭﺯﻧﺎ ﮐﻨﺪ. ﻋﻤ= ﻠﺎ ﺗﻤﺎﻡ ﺍﺩﺍﺭﻩ &= #65183;ﺴﻢ ﻭ ﺫﻫﻦ ﻭ ﻧﺎﺧﻮ= ﺩﺁﮔﺎﻩ ﺳﺎﻟﮑﺎﻥ،ﺑﺎ = 5251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺍﻭﻟﻴﻦ ﺍﻳﻦ ﻣ&= #65198;ﺍتب ﺘﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺳﺖ ﻭﺯﺑﺎ&= #65253; ﻭﺻﻮﺭﺕ ﻭ ﺳﻴﺮ&= #65173; ﺍﻭﻟﻴﺎ ﺩﺳﺖ ﻭ&= #65199;ﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﻭﺳﻴﺮ&= #65173; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺗﺄﮐ&#= 65268;ﺪ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻧ&= #65204;ﺎﻥ ﺑﺪﻭﻥ ﺗﺴﻠﻴﻢ &= #65169;ﻮﻟﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﻫﺮ ﺣﺎﻝ ﺳﺮﮐﺶ ﺍﺳ&= #65174;،ﻭ ﺑﺪ ﺩﻳﻨﻰ ﺩﺍﺭ&= #65193; ﻭﻣﺸﺮﻙ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﻣﻨﮑﺮﺍﻥ &= #65191;ﺪﺍ ﮐﺎﻓﺮ ﺟﺎﻫﻞ ﻫ&= #65204;ﺘﻨﺪ،که ﭙس اﺯ ﻣﺮﮒ ﻋﻘ&#= 65166;ب ﺒﺪ ﺩﻳﻨﺎن ﻘﺸ&#= 65198;ﻯ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺭ&= #65165; ﻧﺪﺍﺭﻧﺪ ﺩﺭﺣ&#= 65166;ﻟﻴﮑﻪ ﺳﺎﻟﮑﺎﻥ ﻣﺸﻐ&#= 65262;ﻝ ﺩﺭ ﺑﻪ ﺩﻳﻨﻰ ﻭ= ﺗﺰﮐﻴﻪ ﻭﺑﻬﺒﻮﺩﻯ ﺭﻭ&#= 65165;ﻥ ﺧﻮﺩ،ﺩﺭ ﺑﻬﺸ= 5174; ﻭﻟﺎﻳﺖ ﺑﺎ ﮐﻤ&= #65242; ﭘﻴﺮ،ﮐﻪ ﺩﺭ ﻋ&#= 65208;ﻖ ﻭﺗﻮﺳّﻞ ﺳﺎﻟ= 5242; ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﻣﺸﺮ&= #64400;ﺎﻥ ﻧﺎ ﺑﺨﺸﻮﺩﻩ ﺍ&= #65247;ﻬﻰ،ﮐﺎﺭﻣﺎʌ= 59;ﺎ ﻭﻗﻬﻘﺮﺍﻫﺎﻯ &#= 65235;ﺮﺍﻭﺍﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻘ= ﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴ&= #65252;ﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺑﺨﺖ ﺁﻧﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﮐﺎﻣﻠﺎﻥ ﺑﺎ &= #65207;ﻬﻮﺩ ﻋﺮﺷﻰ ﺧﻮﺩ،ﺑ= 5260;ﺸﺘﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺑﺪ ﺩﻳﻨﺎﻥ ﺍﺯ = ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭﺣﺎ&#= 65245; ﻗﻬﻘﺮﺍ ﻭ ﻋﻘﺐ = ﺭﻭﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ، ﻭ ﺟﻬﻨﻤﻬﺎﻯﭼ&#= 65260;ﺎﺭﮔﺎﻧﻪﻭﭼʌ= 60;ﺎﺭﮔﻮﻧﻪﺧﻮﺩ= ﺭﺍﻣﻴﮕﺬﺭﺍﻧ= 5256;ﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺟﺎ= ﻟﺐ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻓ= ﺴﺎﻧﻪ ﻫﺎﻯ ﻋﺮﻓﺎﻧﻰ &= #65261;ﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﺳﻘﺮﺍ&= #65217; ﻭ ﻋﺮﻓﺎﻥ ﻣﻨﻈ&= #1617;ﻢ ﺟﺪﻳﺪ ﺍﻓﻠﺎﻃ&#= 65262;ﻥ ﺧﺪﺍﻳﺎﻥ ﮐﻮﻩ &= #65165;ُﻟَﻤﭗ،ﭼﻪ ﻓﺮﻳﺐ ﮐﺎﺭﻳﻬ&#= 65166;ئی که ﻧﺴﺒﺖ ﺑﻬﻢ &#= 65193;ﺍﺷﺘﻨﺪ. ﻭﻟﻰ ﮐﻮﻩ ﺍﻟﻤ&= #64343;،ﭼﻮﻥ ﮐﻮﻩ ﺍﻟﺒﺮﺯ یا هرا و حرّاء محمد و &#= 65169;ﺮﺍﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑ&#= 65166;ﺳﺘﺎﻥ، ﻫﻤﺎﻥ ﻧﺮﺩﺑﺎ&#= 65253; ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65261;ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎﻯ ﺍﻟﻬﻰ &= #65261;ﺷﻬﻮﺩ ﺑﺮﺗﺮﻳﻦ ﺷﻬﻮ&#= 65193; ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﭼﻮﻥ ﺭﺳﺘم اﻓ= 5204;ﺎنه اﻯ،ﻫﻔﺖ ﺧﺎﻥ = 5211;ﻌﻮﺩ ﺍﻟﺒﺮﺯ،ﻋﺎﻗA= 170;ﺖ ﺩﻳﻮ ﺳﻔﻴﺪ ﻳﺎ = ﺳﻴﺎﻩ ﺧﻮﺩﺭﺍ ﮐﻪ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺧﻮﻳ= 5206; ﺍﺳﺖ، ﻗﺮﺑﺎﻧ= 5264; ﻣﻴﻨﻤﺎﻳﺪ. ﺟﺎ&= #65253; ﺑﺸﺮﻯ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍ&= #65247;ﻬﻰ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﻭ&= #65255;ﻬﺎﺋﻰ ﺧﻮﺩ ﺑﺮﺳﺪ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﻓﺮﻳ= 5168; ﮐﺎﺭ ﻭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺁﺧ= ;ﻮﻧﺪ ﺗﺒﻪ ﮐﺎﺭ، ﻗﻠ&#= 1617;ﻪ ﻧﺸﻴﻦ ﺟﻬﺎﻧﻰ&#= 1548;ﻣﺪﺍﻡ ﺑﺎﻧﺴﺎﻥ ﻓﺮﻳ&#= 65168; ﻣﻴﺪﻫﺪ. ﮐﻪ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﺩﺭﺗﻦ ﻭ ﺫ= ﻫﻦ ﻭ ﺭﻭﺍﻥ، ﺻﺮﻑ &= #65247;ﺬﺗﻬﺎﻯ ﺷﮑﻢ ﻭﺍﻃﺮﺍف &#= 65208;ﮑﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻏ&= #65166;ﻓﻞ ﺍﺯ ﺗﺤﻘّﻖ ﻭﺑ&#= 65166;ﻟﻔﻌﻞ ﮐﺮﺩﻥ ﮐﺮﺍﻣﺎ&#= 1578; ﺒﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻣﻴﮕﺮﺩﺩ. ﻭ ﺑﺮ= ﺍﻯ ﺗﻮﻟﺪ ﺩﺭ ﺗﻮﻟ&= #65194; ﺑﻬﺘﺮ ﻭﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺳﺖ ﺩﺍﺧﻠﻰ ﻣ&= #65264; ﺑﺎﺷﺪ. ﻭﻟﻰ ﺳﺎ= ﻟﮑﺎﻥ ﺃﻧﺪﮐﻰ ﺍﺯ ﮐﺮ&= #65165;ﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65259;ﻔﺖ ﺳﺎﻟﻰ ﺍﺯ ﻋﻤﺮ = ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺭﻭﺍﻥ ﺧﻮﻳﺶ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ،ﻭʄ= 00;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﺑﺎﻟﻔﻌﻞ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﮐﻪ ﻟﺎﺯﻣﻪ ﺗﻮ&= #65247;ﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ ﺍﺳﺖ. ﻭ ﺑﻘﻴﻪ ﮐ= ;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﻭ ﺑﻘﻴﻪ ﺳﺎﻟﻬ&= #65166;ﻯ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﻣ&= #65228;ﺼﻮﻣﺎﻧﻪ ﻭ ﻋﺎﻗﻠﺎﻧﻪ،= 5261; ﺑﺎ ﺁﺭﺍﻣﺸﻬﺎ&#= 65263; ﺧﻴﺎﻝ ﺑﻬﺮﺷﮑ&#= 65248;ﻰ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65194;ﻭﻥ ﻫﺮ ﮔﻨﺎهی ﻤﻴ= 4405;ﺬﺭﺍﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺣﺘﻰ ﺧﻮﺍﺏ ﺍﻭ ثوﺍ= 5167; ﺍﺳﺖ،ﻭ ﻫﺮ ﺳﻴ&#= 1617;ﺌﻪ ﻭ ﮔﻨﺎﻩ ﺍﻭ ﺗﺒ= ﺪﻳﻞ ﺑﺤَﺴَﻨﻪ ﻭ ث= 08;ﺍﺏ ﻣﻴﮕﺮﺩﺩ. ﻭ ﮐﺎ= ﻣﻠﺎﻥ ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎ&= #65199; ﮔﺸﺘﻨﺪ،که ا᥷= 9; ﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺑ&#= 65166;ﻟﻮﻫﻴّﺖ ﻭﻋﻀﻮ ﻭﻟﺎﻳﺖ&#= 1548;ﻭ ﺣﺎﻓﻆ ﻋﺮﺵ ﺧﺪ&= #65165; ﺑﺮﻭﻯ ﺯﻣﻴﻦ ﻣ&= #65268;ﺒﺎﺷﺪ،ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ. ﺁﻧﮕﺎﻩ ﺑﺮ ﻋﺮ&= #65205; ﻭ ﺃﺭﺝ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ᥳ= 5;ﺭﮒ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩ،ﺑﺮﺩﻝ ﭼ= 5256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﭘﺎ&= #65193;ﺷﺎﻫﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺩ&= #65197; ﺩﻝ ﺧﻮﺩ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﺍﻥ،ﻭﺣA= 176;ﻰ ﺩﺷﻤﻨﺎﻥ ﺧﻮﺩ&#= 1548;ﺟﺰ ﺧﻴﺮ ﻭ ﺧﻮﺷﺒﺨ&= #65176;ﻰ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺧﻮﺍﺳته اﻯ ﻧA= 194;ﺍﺭﺩ. ﻭﺑﺎ ﺣﻴﻠﻪ ﻭﻧ&= #65268;ﺮﻧﮕﻰ ﺳﻌﻰ ﺩﺍﺭﻧﺪ،= 5193;ﺭ ﺩﻝ ﺩﻭﺳﺘﺎﻥ ﻧ&= #65236;ﻮﺫ ﮐﻨﻨﺪ. ﻭﻣﮑﺮ ﻋ= ﺮﻓﺎﻧﻰ ﺧﻮﺩﺭﺍ ﺑﮑﺎﺭ &= #65251;ﻴﮕﻴﺮﻧﺪ. ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧ&#= 65194; ﺧﻮﺩ ﺧﻴﺮ ﺍﻟﻤ&= #65166;ﮐﺮﻳﻦ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺍﻳﻦ ﺧﻴﺮ،ﺻﻠ= 5166;ﺡ ﻭﻣﺼﻠﺤﺖ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺩﺍﻧﺴﺘﻦ ﺍﺳﺖ. = ﺳﺎﻟﮑﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻨﺠﺎ&#= 65173; ﺩﺭﻣﻴﻴﺎﺑﻨﺪ= 548;که ﺒﺎ ﻣﮑﺮ ﺍﻟﻬﻰ = ﭘﻴﺮ ﺧﻮﺩ،ﭼﻪ ﺳﻌﺎ= 5193;ﺗﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﻣﺎﺩﺭﺍﻥ ﺑ&= #65198;ﺍﻯ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮ&#= 65193; ﻣﻴﺨﻮﺍﻫﻨﺪ. ﺧ&= #65194;ﺍﻳﺎﻥ ﺷﻴﻄﺎﻧﻰ ﺍﻓﺴ&#= 65166;ﻧﻪ ﻫﺎﻯ ﻗﺪﻳﻢ،ﺷ= 5166;ﻳﺪ ﻫﻤﺎﻥ ﺍﺭﻭﺍﺡ &= #65203;ﺮﮔﺮﺩﺍﻥ ﺩﺭ ﻣﻠﮑﻮﺕ ﺑﺎ&= #65207;ﻨﺪ،ﮐﻪ ﻣﻨﺘﻈﺮ ﺑﺎﺯﮔ&#= 65208;ﺖ ﻗﻬﻘﺮﺍﺋﻰ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺠﻬﻨّﻢ ﭼﻬﺎﺭﻡ ﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﺭ&= #65261;ﺍﺡ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65197;ﻭﺍﻥ ﻭﻧﻔس ﺣﻴﻮﺍﻧ= 5264; تازه ﺑﺮﺍﻯ ﺗʌ= 62;ﻟﺪ ﻣﺴﺦ ﺁﻣﻴﺰ،ﻭ &#= 65267;ﺎ ﺑﺮﺍی ﺠﻬﻨم ﺴ= 5262;ﻡ ﻣﻠﮑﻮﺗﻰ ﺧﻮﺩ &= #65193;ﺭ ﺳﻄﺢ ﻫﻤﻴﻦ ﺯﻣ&= #65268;ﻦ ﺳﺮﮔﺮﺩﺍﻥ ﻫﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﺑﺎ ﻧﻴﺮﻭﻫ&= #65166;ﻯ ﻣﻨﻔﻰ ﺧﻮﺩ،ﺍ= 5255;ﺴﺎﻧﻬﺎﻯ ﺯﻧﺪﻩ ﺩﺭ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻓﺮﻳ&= #65168; ﻣﻴﺪﻫﻨﺪ. ﺍﮔﺮ = ﺍﻳﻦ ﺧﺪﺍﻳﺎﻥ ﺷﻴﻄ&#= 65166;ﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺍﻫﺮﻳﻤﻨ᥾= 4; ﺭﺍ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﻧﺪﺍﻧﻴﻢ،ﮐﻪ = 5235;ﺮﻳﺐ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺿ&#= 65228;ﻴﻒ ﺭﻭﺍﻧﻰ ﺭﺍ ﻣﻴ&= #65194;ﻫﻨﺪ. ﮐﻪ ﺍﺯ ﻭﻟﺎﻳﺘ&= #65260;ﺎﻯ ﺍﻟﻬﻰ ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺩﻭﺭ ﮔﺮﺩﻧﺪ. ﺍ= ﻣﺎ ﺍﺭﻭﺍﺡ ﺷﻴﻄﺎ&#= 65255;ﻰ ﻳﺎ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﺷﻴﻄﺎﻧﻰ ﻧﺎﭘ&#= 65268;ﺪﺍ ﺩﺭ ﺳﻄﺢ ﺯﻣﻴﻦ = ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺧﺪﺍﻳﺎﻥ &= #65175;ﮑﺎﻣﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟ= ﻬﻰ ﻧﻴﮑﻮ،ﺩﺭ ﻣﺮ= 5165;ﺗﺐ ﻣﺘﻮﺍﻟﻰ ﭘُﺸ= 5174; ﮔﺮﺩﻥ،ﺩﺭ ﻋﻮ= 5165;ﻟﻢ ﺍﻟﻬﻰ ﻣﺘﻔﺎﻭ&#= 65173;،ﻳﮑﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺩ&= #65267;ﮕﺮ ﻫﺴﺘﻨﺪ. ﻭﺩﺭ ﻣ= ﺮﺍﺗﺐ ﻫﻔﺖ ﻣﻘﺎﻡ ﺷﻬ&= #65262;ﺩﻳﺴﺎﻟﻚ ﺷﻬﻮﺩ ﭘﻨﺞ ﺗﻦ = ﺁﻝ ﻋﺒﺎ،ﺩﺭ ﺳﺎﻟ= 4401;ﺎﻥ ﺷﺎﻫﺪ ﻭ ﻧﻮﺭ ﻗ= ﺎﺋﻢ ﺑﺮﺍﻯ ﻧﺎﺟﻴﺎ&#= 65253; ﺑﺎ ﻣﺮﮒ ﻗﻄﻌﻰ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ ﻋﺮﺵ= ﺭﺣﻤﺎﻥ،ﺑﺮﺍ= 5263; ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸﺘﻪ ﺑﺨﻠﻖ ﺍﺳﺖ. ﮐﻪ= ﻫﺮﻳﻚ ﺑﺮﺍﻓﺮﺍﺩ ﺷﺎ&#= 65259;ﺪ ﺧﻮﺩ،ﺗﺪﺑﻴﺮ = 5261;ﺣﮑﻮﻣﺖ ﻣﻴﮑﻨﻨﺪ. ﻭﻫﻤ&= #64381;ﻨﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﺃﺭ&= #65169;ﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65175;ﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167;، ﺩﺭ ﺑﺮﺗﺮﻯ ﺑﺮ = ﻳﮑﺪﻳگر،ﺑﺮ ﻣﺮﺍﺗﺐ ﺯﻳﺮ ﺩ&= #65203;ﺖ،ﺗﺪﺑﻴﺮ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65169;ﺮ ﺍﻓﺮﺍﺩ ﺁﻧﻬﺎ &= #65193;ﺍﺭﻧﺪ ﻭﺧﻴﺮ ﺭﺳﺎﻧﻰ &= #65261; ﻋﻘﻞ ﺭﺳﺎﻧﻰ ﻭ = ﺣﻴﺎﺕ ﺑﺨﺸﻰ ﻭ ﺗﺎﺝ ﺑ= ﺨﺸﻰ ﻫﺎﻯ ﺍﻟﻬﻰ ﺷﺎ&= #65259;ﺪﺍﻥ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ. ﻭﺣﺘﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺩﺭﻟﺎﻫ&#= 65262;ﺕ ﺩﺳﺘﻮﺭ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺩﺭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺎ= ;ﻫﻮﺕ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴ&= #65176;ﻰ ﻫﺎ ﻳﺎفته است= ; . ﻭ ﺍﻟﻠﻪ ﺻﺎﺩﺭﺍ&#= 65261;ﻝ ﺧﺪﺍﻭﻧﺪ ﻫﻮ،= 5193;ﺭ ﺁﻏﺎﺯ ﺃﺯل تااه ﻤﻴﺒﺎﺷ᥷= 4;. ﻭﺍﻟّﺎ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻗ&= #65170;ﻞ ﺍﺯ ﺃﺯﻝ ﻭ ﺣﺘﻰ= ﺑﻌﺪ ﺃﺑﺪﻳّﺖ ﺩﺭ ﻣ&#= 65262;ﺭﺩ ﺍﻟﻠﻪ ﻭﺗﻤﺎﻡ &= #65251;ﻮﺟﻮﺩﺍﺕ ﻫﺴﺘﻰ،ﮐﻪ ﻫﻤ= 4405;ﻰ ﺑﺸﻬﻮﺩ ﻭﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﺍﻟﻠﻪ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ. ﻭﻫﺮ ﺭﻭ= ﺯ ﻭ ﻫﺮ ﻟﺤظه اﻯ &#= 64400;ﻪ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ) ﺑ= ;ﮑﺎﺭﻯ ﻭ ﺁﻓﺮﻳﻨﺶ ﻭﺍ&= #65169;ﺪﺍﻋﻰ ﻣﺸﻐﻮﻝ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺩﺭ ﻓﺮﺍﻭﺍﻥ ﺻ&= #65166;ﺩﺭ ﻫﺎﻯ ﺍﻭﻝ،ﻭﻫ= 5198;ﻳﻚ ﺩﺭ ﻋﻮﺍﻟﻢ ﻭﺟ&= #65262;ﺩﻯ ﺧﻮﺩﻫﺴﺘﻨﺪ. ﻭ = ﻫﺮ ﻣﻮﺟﻮﺩ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﺭﺳﻴﺪﻩ&#= 1548; ﮐﻪ ﺧﻮﺩ ﺍﻟﻠﻪ = ﺷﺪﻩ ﺑﺎﺷﻨﺪ،ﺑﺎﻳA= 194; ﺁﻏﺎﺯ ﻣﺄﻣﻮﺭ&#= 65267;ﺖ ﺟﺪﻳﺪﻯ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﺻ&= #65166;ﺩﺭ ﺍﻭﻝ ﺟﺪﻳﺪﻯ ﺩ&= #65197; ﮔﻮﺷﻪ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﻣﻤﻠﮑﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻫﻮ ﻗﺮﺍﺭ ﺧﻮﺍ&= #65259;ﻨﺪ ﮔﺮﻓﺖ. ﻭ ﺍﻟّﺎ = ﺍﻳﻦ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﺗ&= #64401;ﺎﻣﻞ ﺍﺭﻭﺍﺡ،ﻧﻤﻴA= 176;ﻮﺍﻧﺪ ﮐﺎﺭﻯ ﻋﺒث ﻭ ﺑ&= #65194;ﻭﻥ ﻫﺪﻑ ﺑﻌﺪﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;. ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺩ&= #65197; ﻣﻨﻄﻖ ﺍﻣﺮﻭﺯ &= #65251;ﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳ&#= 65174;. ﻭ ﺑﺎ ﭘﻮﺯﺵ ﺍﺯ= ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﮐﻪ = ﺍﻳﻦ ﺟﺴﺎﺭﺗﻬﺎ ﻭﻓ&#= 65216;ﻮﻟﻰ ﻫﺎ ﺭﺍ ﻧﻤﻮﺩه اﻡ. ﭘس ﻤﺮﺍﺗب اﻟﻬﻰ ﺍﺭﻭﺍﺡ &#= 65197;ﺍ ﺑﺴﻮﻯ ﺧﻮﺩ ﺩﺭ = ﮐﻤﺎﻝ ﺟﺬﺏ ﻭﺍﺟﺘﺒﺎ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﻣﺮﺍﺗﺐ ﺷﻴﻄ&= #65166;ﻧﻰ ﺃﻫﺮﻳﻤﻦ ﻃﺒﻴ&#= 65228;ﺖ،ﻭﻳﺎ ﺍﺑﻠﻴﺴﺎﻥ ﺁﺧ&#= 65262;ﻧﺪ ﻗﺸﺮﻯ،ﻭ ﻳﺎ ﻧ&#= 65236;س ﺍﻣّﺎﺭﻩ ﺍﻧﺴ= 5166;ﻥ،ﮐﻪ ﺣﺎﺿﺮ ﺑﺎﺟﺮﺍ&#= 65263; ﺧﻮﺍﺳﺘﻪ ﺃﺯﻟ&#= 65264; ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ،ﺩﺭ ﻓﺮ= 5251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻧﻴ&= #65204;ﺘﻨﺪ ، ﺟﺬﺏ ﺑﭙﺎﺋﻴ&#= 65254; ﻭﺣﻘﺎﺭﺗﻬﺎﻯ &#= 65255;ﻮﻋﻰ ﻣﻴﮕﺮﺩﺩ. ﺗﺎ ﺍ= ﺯ ﻧﻮ ﺩﻭﺑﺎﺭﻩ ﻭ&= #65187;ﺘﻰ ﺻﺪﺑﺎﺭﻩ ﺭﻭﺡ&#= 65239;ﻬﻘﺮﺍ ﺷﺪﻩ،ﺑﺎﻳﺪ ﺑ= 5166; ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ،ﺑﺎﺭ ﺩﻳﮕﺮ ﺧﻮﺩ ﺭﺍ = ﺑﺎﻭﺍﺧﺮ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺎﻧﻨﺪ،ﮐA= 258; ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. ﮐﻪ = ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺑﺘﮑﺎﻣﻞ ﺑﺮﺳ&#= 65256;ﺪ. ﮐﻪ ﺑﻠﻘﺎﻯ ﺍﻟ&= #65260;ﻰ ﺍﻟﻠﻪ ﺭبّ اﻟA= 166;ﺭﺑﺎﺏ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻧﻮﺭ ﺍﻟﺄA= 255;ﻮﺍﺭ ﻭ ﺭﻭح اﻟﺄﺭﻭ= 5165;ﺡ ﺑﺮﺳﻨﺪ. ﻭﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﻰ ﻭ ﺻﻔﺎ&= #65175;ﻰ ﺁﺧﺮﻳﻦ ﻣﺸﻬﻮ&#= 65193; ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺑﻨﺪ. ﻭﺗﺠﺴّﻢ ﻭﺟﻮ= 5193;ﻯ ﻣﺸﻬﻮﺩ ﺧﻮﺩﺭ&#= 65165;،ﺩﺭ ﺟﻬﺎﻥ ﻳﺎ ﻫﺮ ﺟ= ﻬﺎﻧﻰ ﺩﻳﮕﺮﺭﺍ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺩﺭ= ﻣﻮﺭﺩ (ﺍﻟﻠﻪ) ﺗﻨﻬﺎ ﻣ= ;ﻘﺎﻡ ﺍﻟﻬﻰ ﮐﻪ ﻧﻴﺎ&= #65199; ﺑﺘﻮﻟﺪﺍﺕ ﺟﻬ&#= 65166;ﻧﻰﻧﺪﺍﺭﺩ . ﮐﻪ ﻧﻴﺎﺯﻯ ﺑﮑ= ;ﻤﺎﻟﺎﺕ ﺑﻴﺶ ﺍﺯ ﮐﻤﺎﻝ = ﻣﻄﻠﻖ ﻧﺪﺍﺭﺩ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﻧﺨﺴﺘﻴﻦ ﺭﺏّ &#= 65165;ﻟﻨﻮﻋﻰ ﺑﻌﺪ ﺍﺯالله ʌ= 59;ﻨﻮﺯ ﺍﻓﺮﺍﺩ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻳﺪ ﺑﺸﻬﻮﺩ &= #65165;ﻟﻠﻪ ﺑﺮﺳﺎﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﺴﺎﻥ ﺟﺎﻫﻞ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﭙ&= #65166;ﺋﻴﻦ ﺩﺭ ﺣﻘﺎﺭﺗﻬﺎ&#= 65263; ﻧﻮﻋﻰ ﻣﻴﺮﻭﺩ. = ﺩﺭﻧﺴﺨﻬﺎﻯ ﺑﺪﺗﺮ ﺑﺸﺮﻯ،= 5261;ﻳﺎ ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﻳﺎ ﻓﺴﺨﻬﺎﻯ = ﮔﻴﺎﻫﻰ ﻭﻳﺎ ﺑﺮﺳﺨﻬﺎ&#= 65263; ﺟﻤﺎﺩﻯ ﻭﺣﺘﻰ &= #65169;ﻮﺳﺨﻬﺎﻯ ﺗﺤﺖ ﺟﻤﺎﺩﻯ. ﮔ= ﻮﺋﻰ ﺑﻤﺮﺍﺗﺐ ﺃﺯﻟ&#= 65264; ﺧﻮﺩ ﺑﺎﺯﮔﺸﺘ&#= 65258; ﮐﻪ ﺑﺎﻳﺪ ﺭﺍﻩ = ﺩﺭﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﺍﻧ&#= 65262;ﺍﻉ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﮑ&= #65198;ﺭ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65169;ﻨﻤﺎﻳﺪﻭ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻋﺬﺍب ﺰﻧﺪﮔﻰ &#= 65193;ﺭ ﻣﻔﻬﻮﻡ ﺭﻭﺍﻗ&#= 65264; ﻗﺪﻳﻢ،ﻣﺮﺍﻗA= 168; ﺷﻬﻮﺕ ﺩﺭﺟﺎﺗ&#= 65264; ﻗﺎﺑﻞ ﻗﻴﺎس ﻧ&#= 65204;ﺒﺖ ﺑﻬﻢ ﻧﻴﺴﺘﻨﺪ. = ﮔﻮﺋﻰ ﺟﻬﻨّﻤﻬﺎﻯ ﺍ= 5247;ﻬﻰ ﺩﺭ ﺟﻬﺎﻥ،ﺑﻰ &#= 65255;ﻬﺎﻳﺖ ﺗﻔﺎﻭﺕ ﺑﺎﻫﻢ &= #65193;ﺍﺭﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺑﻬﺸﺘﻬﺎﻯ ﺍﻧ&#= 65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺰ&#= 1548;ﺑﺎ ﻫﻢ ﻗﺎﺑﻞ ﻗﻴﺎ&= #1587; ﺪﺭ ﮐﻴﻔﻴّﺖ ﻧ&#= 65268;ﺴﺘﻨﺪ. ﻭ ﺁﻧﺎﻥ ﻧﻴﺰﺷ&= #65260;ﻮﺕ ﺭﺍ ﺍﺳﺎﺳﺎ ﺑﺮ&= #65191;ﻠﺎﻑ ﻋﻘﻞ ﺳﻠﻴﻢ، ﻭ&#= 65255;ﺰﺩﻳﻚ ﺑﺠﻨﻮﻥ ﻳﺎ ﻋﻘ&= #65246; ﻓﺎﺳﺪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﺁﻏﺎﺯ ﻫﺮ ﺷﻬﻮ&= #1578; ﺮﺍ ﺩﺭ ﺍﻧﺴﺎﻥ&= #1548;ﺍﺯ ﺳﻪ ﻣﺒﺪﺃ ﻭﺁﻏ&= #65166;ﺯ ﺍﺯﺧﻄﺎﺍﺳﺖ. ﮐ&= #65258; ﺩﺭﺣﮑﻢ ﻭ ﺗﺼﺪ&= #65267;ﻖ ﻭ ﮔﻤﺎﻥ ﻭﻇﻦ ﻭ= ﺗﺼﺪﻳﻖ ﺗﺼﻮﺭ ﻣﻴﺪﺍﻧ&#= 65204;ته اﻧﺪ. ﺍﻳﻨﻬﺎ ﺍ&= #65227;ﻤﺎل ﺒﺴﻴﺎﺭ ﭘﻴﭽﻴ&#= 65194;ﻩ ﻭﻧﺎﻣﻔﻬﻮﻣﻰ &#= 65197;ﻭح اﻧﺴﺎﻥ ﺍﺯ ﺍﻋ&#= 65252;ﺎﻝ ﺫﻫﻨﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺁﻏﺎﺯ ﺍﺯ ﺣسّ &#= 65197;ﺳﻴﺪﻩ ﺍﺯ ﺧﺎﺭﺝ،ﻭ ﺳ&#= 64345;س ﺍﻋﻤﺎﻝ ﺗﺠﺰﻳ&#= 65258; ﺗﺠﺮﺑﻪ ﻭﺗﺤﻠ&#= 65268;ﻞ ﻭﺗﺮﮐﻴﺐ ﻣﺠﺪ&#= 65193; ﺑﺎ ﺳﻮﺍﺑﻖ ﺫﻫ&= #65256;ﻰ ﺁثاﺭ ﺣﮑﻢ ﻭ ﻧ&#= 65224;ﺮ ﺑﺪﺭﺳﺘﻰ ﺁﻥ ﻣ&= #65268;ﺪﻫﺪ. ﻭﺗﺼﺪﻳﻖ ﮐﻠﺎ&#= 65249; ﻳﺎ ﺍﺣﺴﺎس ﺭﺳ&#= 65268;ﺪﻩ ﺍﺯ ﺧﺎﺭﺝ ﺭﺍ ﻣ= ﻴﮑﻨﺪ. ﻭ ﺑﺼﻮﺭﺕ ﺗﺼﻮ&= #65197; ﺍﻭﻟﻴﻪ ﻭ ﺑﻌﺪ&= #65259;ﺎ. ﺩﺭ ﺗﮑﺮﺍﺭ،ﺑ= 5212;ﻮﺭﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺼﻮﺭ ثاﻧﻮ= ;ﻯ ﺩﺭ ﺫﻫﻦ ﻳﺎ ﺭﻭ= ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﺫﺧﻴﺮﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﺁﻧﮕﺎﻩ ﺟﻬﺎﻥ &= #65197;ﺍ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣ&= #65268;ﺒﻴﻨﺪ ﮐﻪ ﺗﺼﻮﺭﺍﺕ ﺍ&= #65261; ﺣﮑﻢ ﮐﺮﺩﻩ ﺍﺳ&= #65174; . ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ= ﻋﻴﻨﻚ ﻣﺸﮑﻰ ﺑﺮﭼﺸﻢ &= #65169;ﮕﺬﺍﺭﺩ،ﺩﻧʌ= 68;ﺎ ﺭﺍ ﻣﺸﮑﻰ ﻣﻰ ﺑ= ﻴﻨﺪ. ﻭ ﺍﮔﺮ ﻋﻴﻨﻚ ﻗ= ﺮﻣﺰ ﺑﺮﭼﺸﻢ گذﺍﺭA= 194;، جهان ﺭﺍ ﺳﺮﺥ A= 267;ﺎ ﺑﻬﺮ ﺭﻧﮓ ﺩﻳﮕ&= #65198; ﻣﻰ ﺑﻴﻨﺪ. ﺣﺘﻰ= ﺍﮔﺮ ﻭﺍﻗﻌﻴﺘﻬﺎﻯ &#= 65251;ﺘﻔﺎﻭﺕ ﺭﺍﺩﻳﺪه ﺒﺎﺷ= 5194;،ﺑﺎﺯ ﺁﻧﻬﺎ ﺩﺭﺳﺖ ﻭ&= #1604;ی غیر ﺣﻘﻴﻘﻰ ﻫA= 204;ﺘﻨﺪ. ﺣﻘﻴﻘﺖ ﻫﻤﺎﻥ &= #65165;ﺳﺖ ﺩﺭﺍﺻﻞ ﺧﻮﺩ ﺍ&= #65199; ﻧﻈﺮ ﻋﻮﺍﻟﻢ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬ&= #65165; ﺍﻧﺴﺎﻥ ﺣﺪّ ﺃ&#= 64400;ثرﮐﺎﻣﻞ ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﺍﻭ،ﺭﺳﻴﺪﻥ ﺑ= 5256;ﻮﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ،ﺩﺭﺑﺎA= 199;ﮔﺸﺖ ﮐﺎﻣﻠﺎن ﻤﺤﻤ= 5194;ﻯ ﺍﺳﺖ،که اﺯ ﺳʌ= 20;ﺢ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻟّﺎ ﻣﻴﺘﻮﺍﻥ ﺗﺼﻮ&#= 65197; ﮐﺮﺩ، ﮐﻪ ﺣﺪﻭ&#= 65193; ﺗﮑﺎﻣﻠﺎﺕ ﻋﻘ&#= 65248;ﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺭﺳﻴﺪﻩ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ،ﺩ= 5197;ﭼﻪ ﻣﺮﺯﻫﺎﺋﻰ ﺍﺯ &= #65227;ﻈﻤﺖ،ﻧﺴﺒﺖ ﺑﻌﻘﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﻫﻤﺎﻥ ﮔﻮ= ﻧﻪ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﻭ = ﻋﻘﻞ ﻣﻴﻤﻮﻥ،ﺩﻭ ﻧ= 5262;ﻉ ﭘﺸﺖ ﺳﺮ ﻫﻢ ﻗﺎ= ﺑﻴﻞ ﻗﻴﺎس ﺑﺎﻫﻢ ﻧ&#= 65268;ﺴﺘﻨﺪ. ﻳﮑﻰ ﺩﺭ ﻣﺤﺪﻭ&= #65193;ﻩ ﺻﺪ ﻣﺘﺮﻯ ﺟﻨﮕ&= #65246;، ﻭ ﺩﻳﮕﺮﻯ ﺩﺭ ﻓ= ﻀﺎ. ﻭﻟﻰ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﭼﻬﺎﺭ ﺑ&= #1615;ﻌﺪﻯ،ﭼﻮﻥ ﻓﺮﺷﺘﮕﺎﻥ ﺑﺎ&#= 65247;ﺪﺍﺭ، ﺑﺎ ﻓﮑﺮ ﻭ ﮐﻤﺎ= ﻟﺎﺕ ﻋﻠمی ﻮﻋﻘﻠﻰ = 5191;ﻮﺩ،ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮی ﺮﺍ ﺟﻮﻟﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺩ. ﻭ ﻳﺎ ﺩﺭ ᥴ= 5;ﻧﻮﺍﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65251;ﺠﻤﻮعه اﻯ ﺍﺯ ﮐﻬﮑﺸﺎ&#= 65255;ﻬﺎ ﺩﺭ ﺧﻮﺷﻪ ﻫﺎﻯ = ﮐﻬﮑﺸﺎﻧﻰ ﺭﻓﺖ ﻭﺁﻣﺪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ ﮔﻮﺋﻰ ﺍ&= #65199; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﻓﺮﺷﺘﮕﺎﻥ ﻫﺴ&#= 65176;ﻨﺪ ﮐﻪ ﻣﺎ ﻓﻌﻠﺎ ﺗ= ﺼﻮﺭ ﻭﺟﻮﺩﺷﺎﻥ ﺩﺭ &= #65191;ﺪﻣﺖ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﻴﺪﺍﻧﻴﻢ. ﮐﻪ = ﺑﺎ ﻓﮑﺮﻯ ﻭ ﻟﺤظه اﻯ ﺳﺮﻳﻌﺘﺮ ﻭ&#= 65169;ﻬﺘﺮ ﺍﺯ ﻧﻮﺭﻭﻣﻮﺝ &= #65169;ﺎﻃﺮﺍﻑ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍ= ﺭﻧﺪ. ﮐﻪ ﻓﻌﻠﺎ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻓﮑﺮ ﺧﻮﺩ،&#= 64404;ﺎﻫﻰ ﭼﻨﻴﻦ ﺗﻐﻴﻴﺮ &= #65251;ﮑﺎﻧﻬﺎﻯ ﺩﻭﺭ ﺍﺯ ﻫﻢ ﺭﺍ= ﺩﺭ ﻟﺤظه ای ﻄﻰّ ʌ= 51;ﻴﻨﻤﺎﻳﺪ. ﻫﻤﻪ ﺍﻳﻦ ﻣﻄﺎ&= #65247;ﺐ ﮐﻪ ﺑﺮﺍﻯ ﺍثب= 575;ﺕ ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65165;ﺳﺖ. ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺩ&= #65165;ﺭﻳﻢ ﻭﻫﺴﺘﻴﻢ ﻧﺘﻴ&#= 65184;ﻪ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺍﺳﺖ ﻫ&= #65198;ﭼﻪ ﺧﻮﺏ ﻫﻢ ﺑﺎﺷﺪ&= #1548;ﻧﺴﺒﺖ ﺑﺂﻳﻨﺪﻩ ﻫﺎ ﻧ&= #65166;ﭼﻴﺰ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺳ= ﻴﺎﺳﺖ ﺯﻧﺪﮔﻰ ﻭ ﻓﮑﺮ&= #65263; ﻭ ﺗﺮﺑﻴﺘﻰ ﻣﺎ = ﭼﻨﺎﻥ ﺑﺎﺷﺪ،ﮐﻪ ﺧﻮ= 5193;ﺭﺍ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺳﺮﻳﻌﺘﺮ ﻭ ﻋﺎﻗﻠﺎﻧﻪ ﺗ&= #65198; ﻭ ﺧﻴﺮﺧﻮﺍﻫﺎ&#= 65255;ﻪ ﺟﺪﺍ ﮐﻨﻴﻢ،ﮐ= 5258; ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65227;ﻈﻴﻢ ﺗﺮﺑﻬﺸﺘﻰ ﺩﺭ &= #65197;ﺟﻌﺘﻬﺎﻯ ﻓﻮﻕ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ= ; ﺁﻣﺎﺩﻩ ﻧﻤﺎﺋﻴﻢ، ﮔﺮ= 4380;ﻪ ﻓﻌﻠﺎ ﻫﻢ ﺑﻘﻮ&= #65245; ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﮐ&= #65204;ﺎﻧﻰ ﮐﻪ ﺗﻘﻮﺍﻯ ﺍﻟ&= #65260;ﻰ ﮐﻨﻨﺪ،ﻳﺎ ﺗﻘ= 740;ّه اﺯ ﺧﻄﺎ ﻭﺗﻘﻮ&#= 65267;ت ﺮﻭﺣﻰ ﻧﻤﺎﻳﻨ&#= 65194;،ﻭ ﺑﻬﺸت ﺪﺍﺭﻧﺪ. &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;،ﮐﻪ ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪ &= #65169;ﺠﻬﺎﻥ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺑﻬ= ﺸﺖ ﭼﻬﺎﺭﻡ ﺭﺟﻌﺖ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ&#= 1548;ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﻋ= ﻘﻞ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻣﺮ= ﮒ ﺷﻴﺮﻳﻦ ﻭﺭﺍﺣ&#= 65176;ﻰ ﻗﺒﻠﺎ ﺩﻭ ﺑﻬﺸ&= #65176;ﺪﺍﺭﻧﺪ. ﮐﻪ ﺭﻭﺯﻫﺎ ﺩﺭ = ﻣﻌﺼﻮﻣﻴّﺖ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ،ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548;ﻭ ﺷﺒﻬﺎ ﺩﺭﺭؤﻳ= 5166;ﻫﺎﻯ ﮔﺮﺩﺷﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﭘﺮﺣﮑﻤﺖ ﺍﺳﺖ. = ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﺄ&= #65253; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﺎﻧﺪﻥ،ﮐﺎﺭA= 263; ﺟﺎﻫﻠﺎﻧﻪ ﺍﺳ&#= 65174;. ﺣﺘﻰ ﺑﺎ ﻋﻘﻞ ﺗ= ﻴﺮﻭﻣﻨﺪ ﺑﺸﺮﻯ، ﺑﺎﻳﺪ &#= 65207;ﺄﻥ ﻭﻣﻔﺎﻫﻴﻢ ﻭﺷ&#= 65166;ﻳﺴﺘﮕﻰ ﺟﺪﻳﺪﻯ،ﺑﺮﺍA= 263; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65228;ﺪ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻣ&= #65166;ﺩﻩ ﮐﻨﻴﻢ. ﮐﻪ ﺻﻔﺎ= ﺕ ﺑﺸﺮﻯ ﮐﺎﺭﺑﺮ&#= 65193;ﻯ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺗﻨ= ﻬﺎ ﺻﻔﺖ ﻋﺸﻖ ﺍﺳﺖ&= #1548;ﮐﻪ ﺁﺧﺮﻳﻦ ﺻﻔﺖ ﻧ&= #65262;ﻉ ﺑﺸﺮی ﻮﺍﻭﻟﻴ= 5166; ﺻﻔﺖ ﻓﻮق ﺒﺸﺮ&#= 65263;، ﮐﻪ ﺑﻨﺪ ﺑﺎﺭﻳ&= #65242; ﻋﺸﻖ،ﺍﻳﻦ ﺩﻭ &#= 65255;ﻮﻉ ﺭﺍﺑﺨﺎﻃﺮ ﺗﻌ&#= 65166;ﻟﻰ ﻣﺘﻮﺍﻟﻰ ﺑﻬﻤ&#= 65258; ﻣﺮﺑﻮﻁ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺍﻟّﺎ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻋﺸﻖ،= ﺧﺪﺍ ﻣﻴﺪﺍﻧﺪ ﭼﻪ ﺻ&= #65236;ﺎﺕ ﻋﻈﻴﻢ ﺗﺮ ﻫﺴﺘ&= #65256;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻳﻮﺟﺎﻧس ﺣﮑﻴﻢ ﻣﻴﮕﻮﻳ&#= 65194;،ﺍﻧﺤﺮﺍﻓﺎ᥵= 3; ﻓﮑﺮﻯ ﻧﺘﻴﺠﻪ &= #65191;ﻄﺎی عمدﻯ ﻭ ﺍﺷﺘﺒA= 166;ﻩ ﻏﻴﺮ ﻋﻤﺪﻯ ﺍﺳ&= #65174;. ﻭ ﺧﻄﺎ ﻳﺎ ﮔﻨﺎ= ﻩ،ﻫﻤﺎﻥ ﻋﺎﻗﺒﺖ ﺍﻧﺴﺎ&#= 65253; ﺑﺨﺼﻮﺹ ﺳﺎﻟﻚ&#= 1548;ﺩﺭ ﺍﻧﺠﺎﻡ ﺁﻧﭽﻪ &= #65251;ﻴﺪﺍﻧﺪ ﻳﺎ ﺩﺳﺘﻮﺭ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﻧﺒﺎﻳﺪ ﺑﮑﻨﺪ. = ﭘس ﺷﻬﻮﺍﺕ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻭﺗﻮﻟﺪ &= #65235;ﻌﻠﻰ ﮐﺎﺭ ﺧﻮﺩ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍ ﻣﻴﮑﻨﺪ، ﻭﻣﻮ= 5183;ﺐ ﺁﻟﺎﻡ ﻭﺩﺭﺩﻫ&#= 65166;ﻯ ﺟﺴﻤﻰ ﻭﺫﻫﻨﻰ &= #65261; ﺭﻭﺍنی ﻮ ﻫﻢ ﺍ&#= 64400;ﻨﻮﻥ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺣﺘ= ﻰ ﺑﺎﻋث ﻗﻬﻘﺮﺍ &#= 65261; ﮐﺎﺭﻣﺎﻫﺎ ﺷﺪ&#= 65257;،ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ&= #65193;ﻧﺎﮐﻰ،ﺑﻨﺴʋ= 90; ﻭﻣﺴﺨﻬﺎﻯ ﻗﻬ&#= 65240;ﺮﺍﺋﻰ ﻣﻰ ﺭﻭﺩ. ﺣﻴﻮﺍ= ﻧﺎﺕ ﺷﻬﻮﺕ ﻧﻴﺎﺯ ﻓ&= #65220;ﺮﻯ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﻣﺠﺎﺯﺍﺕ ﻫﻢ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﻟﻰ ﺩﺭ ﺍﻧﺴﺎ&= #65253;،ﺷﻬﻮﺍﺕ ﻧﻴﺎﺯ ﺯﻧﺪﮔﻰ &= #65187;ﻴﻮﺍﻧﻰ ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﻣﺨﺎﻟﻒ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﮐﻨ= ;ﺘﺮﻝ ﺭﻭﺍﻧﻰ ﻭ ﺷﻬﻮ&= #65173; ﻭﻧﻔس امّاﺭﻩ= ; ﻭﺣﺘﻰ ﺗﻀﻌﻴﻒ ﻭﮐﺸﺘ&#= 65254; ﺁﻥ،ﻣﻴﺘﻮﺍﻧA= 194; ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻓﺮﺍﻫﻢ ﮐﻨﺪ. ﻣﺎﻧﻨﺪ ﺗ= ﻘﻮﻳﺖ ﺣسّ ﻋﻔﻮﻭﺑﺨA= 208;ﺶ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65255;ﺘﻘﺎﻡ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺣﻘ= ﻮﻕ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎ ﺗ= ;ﺤﻤّﻞ ﺁﺯﺍﺭ ﻋﻔﻮ ﻣﻴ&= #64401;ﻨﺪ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺣﺘﻰ ﻣﺘﺠʋ= 66;ﻭﺯ ﺭﺍ ﺩﻭﺳﺖ ﻣﻴﺪ&= #65165;ﺭﺩ. ﻭ ﺑﻘﻮﻝ ﻣﺴﻴﺢ = ﺩﺭﺧﻮﺍﺳﺖ ﮐﻨﻨﺪﻩ ﺩﻳﮕﺮ&#= 65263; ﺻﻮﺭﺕ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ،ﺗﺎ ﺷﺎﻳﺪ ﻣﺘﺠﺎﻭ&#= 65199; ﺭﺍﺣﺖ ﺷﻮﺩ ﻭ ﺑ= ﺘﻌﻘّﻞ ﺑﭙﺮﺩﺍﺯﺩ ﻭﭘ&#= 65208;ﻴﻤﺎﻥ ﺑﺸﻮﺩ. ﮐﻪ ﺍﺯﻫ= ﺰﺍﺭ ﻳﮑﻰ ﻫﻢ ﭘﺸﻴﻤ&= #65166;ﻥ ﻧﻤﻴﺸﻮﺩ. ﻭ ﺩﻟ= ﻴﻞ ﻗﺪﺭﺕ ﺍﻭﻭﻧﺎ&#= 64380;ﻴﺰﻯ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﻣ&= #65268;ﮕﺮﺩﺩ. ﭘس ﺧﻄﺎ ﺍﻣﺮﻯ &= #65227;ﻤﺪﻯ ﻭ ﭘس ﺍﺯ ﻓﻬﻤﻴ&= #65194;ﻥ ﻭ ﺍﺗﻤﺎﻡ ﺣُﺠ&#= 1617;ﺖ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺼﺪﻳﻖ ﺍ= ﺳﺘﺪﻟﺎﻟﺎت ﻤﺮﺑﻮﻃﻪ ﺍﺳﺖ. = ﻭﻟﻰ ﺍﺷﺘﺒﺎﻩ ﺑﺨﺎ&#= 65219;ﺮ ﺟﻬﻞ ﻭ ﺑﻰ ﺳﺎﺑ= ﻘﻪ ﺫﻫﻨﻰ ﺑﻮﺩﻥ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺁﻥ= ; ﮔﻨﺎﻫی ﻨﻴﺴﺖ. ﻭﻟﻰ ﺍﻧ= ﺴﺎﻥ ﻋﺎﻗﻞ ﺍﮔﺮ ﻋﺒ&= #65198;ﺕ ﺍﺯ ﺍشتباﻩ ﮔʋ= 98;ﻓﺖ،ﻭ ﺟﺒﺮﺍﻥ ﺁﻥ ﺩﺭ = ﺩﻳﮕﺮﺍﻥ ﺩﺭﺳﺖ ﻋﻤﻞ ﻣﻴ&= #64401;ﻨﺪ. ﻣﮕﺮ ﮐﻪ ﺗﮑﺮﺍ&= #65197; ﺍﻳﻦ ﺧﻄﺎ ﻭﮔﻨ&= #65166;ﻩ ﺑﺎﺷﺪ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻄﺎ ﻭﺍﺷﺘﺒﺎ&#= 65257;،ﺑﺪﻭﻥ ﻋﻴﺮﺕ ﮔﻴﺮﻯ ﻭ&= #65165;ﻋﺘﺮﺍﻑ ﺑﭙﻴﺮ ﻭﺗﻮﺑﻪ &= #65251;ﺠﺪﺩ ﺁﻥ،ﺑﺎ ﺍﺻﻠﺎ= 5187;ﺎﺕ ﻋﻘﻞ ﻣﺠﺪﺩ،ﭼ= 5256;ﻴﻦ ﺗﻮﺑﻬﺎﻯ ﺍﮔﺮ &= #65211;ﻮﺭﺕ ﻧﮕﻴﺮﺩ، ﺳﺎﻟ= 5242; ﺭﺍ ﻣﺎﻧﻊ ﻫﺮ ﺷ= ﻬﻮﺩ ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬ&= #65264; ﺟﺪﻳﺪ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﺍﮔﺮ ﺣﮑﻴﻢ ﺭ&= #65165;ﺑﮑسی ﮔﻔته اﻧﺪ،ﮐ᥽= 8; ﺑﺪﻭﻥ ﺷﻬﻮﺕ ﺑﺎﺷﺪ،= 5251;ﻄﻠﻘﺎ ﭼﻨﻴﻦ ﺣﮑﻴﻤﻰ &= #65261;ﺟﻮﺩﻧﺪﺍﺭﺩ. ﺷﺎﻳﺪ ﺍﺯ ﭘﻴﺮ&= #65263; ﻭﻧﺎﺗﻮﺍﻧﻰ ﺧ&#= 65220;ﺎ ﺭﺍﻧﺘﻮﺍﻧﺴت= 07; کرده ﺒﺎﺷﺪ. ﻭA= 187;ﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻧﻴﺰ،ﺗﻔﺎﻭﺕ = 5193;ﺭ ﺗﺼﺪﻳﻖ ﻭ ﺗﺼﻮ&= #65197; ﺩﺭ ﺑﺎﺭﻩ ﺍﻣﻮ&= #65197;ﻫﺴﺘﻰ. ﭘس ﺍﻋﻤﺎﻝ ﺁﻧ&#= 65260;ﺎ،ﻧﺴﺒﺖ ﺑﻤﻘﺎﻡ ﺑﺮﺗﺮ &= #65165;ﺯ ﺁﻧﻬﺎ،ﺧﻄﺎ ﻳ= 5166; ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ. = ﻭﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ ﻫﻤﻴ&#= 65208;ﻪ ﻣﻴﮕﻔﺖ، ﮐﻪ ﻣ&#= 65254; ﺭﻭﺯﻯ ﺻﺪ ﺑﺎﺭ = ﺍﺳﺘﻐﻔﺎﺭ ﻣﻴﻨﻤﺎﻳﻢ. ﻧﻪ = ﻓﻘﻂ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ،ﮐﻪ ﮐﺎﺭ &#= 65191;ﻮﺑﻰ ﺑﻮﺩه اﺳﺖ،ﻭ = 4;ی ﺠﺎﻯ ﻣثاﻝ ﺁﻭ= 5197;ﺩﻥ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻧ&= #65268;ﺴﺖ. ﻭﻟﻰ ﻭﻗﺘﻰ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺧﻮﺩ ﺑﻴﺎﺩ ﻣﻴ&= #65153;ﻭﺭﺩ،ﮐﻪ ﺍﻣﺮﻭﺯ ﺁﻧﻬﺎ &= #65197;ﺍ ﺧﻄﺎ ﻭ ﺍﺷﺘﺒﺎ&= #65257; ﻣﻴﺪﺍﻧﺪ، ﺩﺭ= 5191;ﻮﺍﺳﺖ ﻋﻔﻮ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﺩ. ﮔﺮچه غفرﺍن ﺒ= ;ﺮﺍﻯ ﻧﺒﻮّت اﻭ،ﺣت= ;ی اﺻﻄﻔﺎﻯ ﺍﻭ ﺑ&#= 65192;ﺎﻃﺮﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ، ﺑ&#= 65166;ﺯ ﺑﺮﺍﻯ ﺭﻓﻊ ﺁث&#= 1575;ﺭ ﻣﻨﻔﻰ،ﭼﻨﻴﻦ = 5191;ﻄﺎﻫﺎﻯ ﻋﻤﺪﻯ ﻭ ﻏﻴﺮ ﻋ= ﻤﺪﻯ،ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﻳﺶ، ﺑﺮﺍﻯ ﺭﺿﺎﻳﺖ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺍﻇﻬﺎﺭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﺸﻴﻤﺎﻧﻰ ﺑﺨﺪﺍﻭﻧﺪ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ. ﻭ ﺍﻟّﺎ ﺩﻟﻴﻞ &= #65231;ﺮﻭﺭ ﭘﻴﺎﻣﺒﺮ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ ﻭ ﻧﺎﺩﺭﺳ&= #65174;. ﮐﻪ ﺧﻮﺩﺭﺍ ﻣﺒ&= #65198;ﺍ ﺍﺯ ﮔﺬﺷﺘﻪ،ﻭ= 5267;ﺎ ﮔﺬﺷته ﺮﺍ ﻣﺒ= 5198;ﺍ ﺍﺯ ﺧﻄﺎﻯ ﺧﻮﺩ = ﺑﺪﺍﻧﺪ. ﺑﺎﻟﻌﮑس ﺑﻘﻮ= 604; ﭙﻴﺎﻣﺒﺮ،ﻫﺮ@= 380;ﻪ ﺑﻌﻘل اﻟﻬﻰ ﻧ= 5200;ﺩﻳﻜﺘﺮ ﻣﻴﺸﻮﻳﻢ، ﺗﺮ= 587; ﺍﺯ ﺧﺪﺍ ﺑﻴﺸﺘ&= #65198; ﻣﻴﮕﺮﺩﺩ. ﻭﻫﺮ&= #64380;ﻪ ﭘﻴﺎﻣﺒﺮﺗﺮ ﻣ&#= 65268;ﺸﻮﻳﻢ،ﻋﺬﺍᥴ= 7; ﺍﺯﮔﻨﺎﻫﺎن ﻘ= 5170;ﻠﻰ ﻭﻋﺬﺍﺏ ﺍﺯﮔﻨ&#= 65166;ﻫﺎﻥ ﻓﻌﻠﻰ ﺑﻴﺸﺘﺮ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻭ= ﺍﻗﻴّﻮﻥ ﮔﺬﺷﺘﻪ ﺍﺯ ﺷﻬ&= #65262;ﺍﺕ،ﺩﺭ ﺳﻤﺖ ﻣﻌﺎﻟﺠﻪ &= #65165;ﻣﺮﺍﺽ ﺭﻭﺍﻧﻰ،ﺑﺨﺼA= 262;ﺹ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548; ﺗﻮﺟﻴﻪ ﻭ ﺍﺳﺘ&= #65236;ﺎﺩﻩ ﻣﻴﮑﺮﺩﻧﺪ. ﻭ ﺑ= ﻘﻮﻝ ﺳﻴﺴﺮﻭﻥ،ﺷﻬA= 262;ﺍﺕ ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻗ&= #65268;ّﻮﻥ ﻭ ﻋﺮﻓﺎ، ﻣﻮﻟ&#= 65262;ﺩ ﺗﺼﺪﻳق ﺑﺎ ﺗﺼ&#= 65262;ﺭ ﻗﺒﻠﻰ ﺍﺳﺖ. ﮐﻪ= ﺍﻳﻦ ﻫﻤﺎﻥ ﮐﺎﺭ ﺟﺴ&= #65250; ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﻫﻤﭽﻨ= ﺎﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺭ&= #65261;ﺡ ﻣﺪﺑّﺮ ﺳﺎﻟﻚ &#= 65251;ﻴﺒﺎﺷﺪ. ﻭﺩﺭ ﺳﺮﻧﻮﺷﺖ &= #64400;ﻨﻮﻧﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ. ﮐﻪ بخطاﻫﺎی ᥹= 9;ﺒﻴﻌﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺷ= ﺎﻳﺪ ﺑﺎﻋث ﻋﺒﺮﺕ ﻭ &= #65207;ﻨﺎﺧﺖ ﻋﻴﺐ ﺧﻮﺩ ﺷﻮﺩ.= ﺍﻳﻨﺎﻥ ﺩﺭ ﺗﺤﻘﻴﻖ ﺩﺭ = ﺑﺎﺭﻩ ﺷﻬﻮﺗﻬﺎ،ﮐﻪ = 5197;ﺫﻳﻠﺖ می ﺪﺍﻧﺴﺘﻨﺪ= 48; ﺩﺭ ﻭﺍﻗﻊ ﺷﺄﻥ ﻣﻘ&= #65166;ﻡ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ،ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﻳﺎ ﺧﻄﺎﻫﺎﻯ ﺟﺪﻳ&#= 65194; ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺍﺳﺖ. ﻭ ﻣﻴﺨﻮﺍ= ﺳﺘﻨﺪ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5207;ﻬﻮﺕ ﺗﺎ ﭼﻪ ﺣﺪّ ﻣﻌ&= #65248;ﻮﻝ ﻗﺪﺭﺕ ﺑﺸﺮ ﺑﺮ&= #65165;ﻯ ﮐﻨﺘﺮﻝ ﻭﺍﻣﺘ&#= 65256;ﺎﻉ ﺍﺳﺖ. ﻭ ﭼﻘﺪﺭ ﻏ= ;ﺮﻳﺰﻯ ﻏﻴﺮ ﻗﺎﺑﻞ ﻣﻌ&= #65166;ﻟﺠﻪ ﻭ ﻟﺬﺍ ﺷﻬﻮﺍﺕ = ﺭﺍ ﺑﻤﺸﺎﺑﻪ ﻧﻮﻋ&#= 65264; ﺍﻧﺤﺮﺍﻑ ﺭﻭﺍ&#= 65255;ﻰ ﻭ ﺑﻴﻤﺎﺭﻯ ﻫﺎ&= #65263; ﻋﻘﻠﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ، ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65165;ﻥ ﺍﻧﺤﺮﺍﻑ ﺭﺍ ﺷ&= #65256;ﺎﺧﺖ ﻭ ﮐﻨﺘﺮﻝ ﮐﺮﺩ.= ﻭ ﺍﻟّﺎ ﺑﻘﻮﻝ ﺳ&#= 65268;ﺴﺮﻭﻥ، ﭼﻮﻥ ﻓﺎﺳﺪ ﻣﻴ&= #65208;ﻮﺩ،ﻭ ﺑﻠﻐﻢ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ᥹= 1;ﻔﺮﺍ ﺑﺮ ﻣﺰﺍﺝ ﺍﻧﺴ&= #65166;ﻥ ﻏﺎﻟﺐ ﻣﻴﮕﺮﺩ&#= 65193;. ﺗﻘﺴﻴﻢ ﻗﺪﻳﻢ &= #65219;ﺒﻴﻌﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﮔﺬ&= #65207;ﺘﻪ،ﮐﻪ ﺗﻘﺴﻴﻤﻰ ﮐﻠّ= 5264; ﻭ ﻧﺎﺭﺳﺎ ﺍﺳﺖ.= ﻭ ﺟﺰﺋﻴّﺎﺕ ﺁﻥ &#= 65251;ﻔﻴﺪ ﺑﺮﺭﺳﻰ ﻭﻣﻌﺎ&#= 65247;ﺠﻪ ﻭﮐﺎﺭ ﺑﺮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻣﺰﺍﺝ ﮐﻠّﻰ ﺍ&#= 65255;ﺴﺎﻥ،ﻧﺘﻴﺠ᥽= 8; ﺗﺮﺷّﺤﺎﺕ ﻏﺪ= 5193; ﺑﺴﺘﻪ ﺍﺳﺖ،ﮐ= 5258; ﺧﻮﺩ ﺗﺎﺑﻊ ﮊﻧ&= #65176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻗﺒﻠﻰ. ﻭ ᥵= 5;ﻐﻴﻴﺮﺍﺕ ﮐﻨﻮﻧﻰ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺩﺭ ﺭﻭﺍ&= #65253;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺸﺮﻯ،ﮐﻪ ᥴ= 9;ﺮﻭﺡ ﺍﻟﻬﻰ ﺭﺳﻴﺪه اﺳﺖ. ﮔﻮﺋﻰ ﺿﻌ&= #65234; ﺭﻭﺍﻥ ﻋﺎﺭﺽ ﻭ&= #65183;ﻮﺩ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﺎ = ﻋﻠﻞ ﺭﻭﺍﻧﻰ ﭼﻮﻥ ﺗ&= #65212;ﺪﻳﻖ ﻭ ﺗﺼﻮﺭ ﺑﺎﻃﻞ = ﺑﺎ ﻃﻴّﺒﺎﺕ ﻭﻫﻤ= 5264; ﻭﺗﻌﺎﺭﻓﺎﺕ ﺭ&#= 65235;ﺘﺎﺭﻯ ﺍﻧﺴﺎﻥ،ﮐﻪ ﺩ= 5197;ﻭﻏﻰ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺍ&= #65203;ﺖ. ﭘس ﻫﻤﭽﻨﺎﻥ ﺭ&#= 65261;ﺍﻥ ﮊﻧﺘﻴﻚ ﻋﻠﻴﻞ &= #65175;ﺮ ﻣﻴﺸﻮﺩ،ﻭ ﺳﻠ= 5220;ﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5227;ﻤﻠﺎﻗﻮﻯ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﻭ= ﻧﻴﺮﻭﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 4404;ﻮﺋﻰ ﺩﺭ ﻳﺎﻓﺘﻦ ﻧﻴ&= #65198;ﻭﻫﺎﻯ ﻣﻨﻔﻰ ﻭ ﻏﻴﺮ ﺗ= ﮑﺎﻣﻠﻰ ﺍﺳﺖ. ﻭﻧﻪ ﻧﻴﺮ= ﻭﻫﺎﻯ ﻣثبت ﺭﻭﺍﻥ ﻧA= 166;ﺧﻮﺩﺁﮔﺎﻩ ﮐﻪ ﻣﺤﺘﻮﺍﻯ ﮐ&= #65252;ّﻰ ﻧﺪﺍﺭﺩ. ﺑﻠﮑﻪ = ﻣﺤﺘﻮﺍﻯ ﮐﻴﻔﻰ ﻣﻨﻔﻰ ﺍ&= #65203;ﺖ. ﮐﻪ ﺿﻤﻨﺎ ﻋﻘﻞ = ﻭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﻋﻠﻴﻞ ﺗﺮ ﻣﻴﮑ&= #65256;ﺪ. ﻭ ﺗﺼﻮﺭﺍﺕ ﭘﻨ&= #65194;ﺍﺭﻯ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺭ&= #65235;ﺘﺎﺭﻯ ﻭ ﺑﻴﺎﻧﺎﺕ ﮔﻔ&= #65176;ﺎﺭﻯ ﻧﻴﺰ ﺣﻘﻴﺮﺗﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﺍﻳﻦ ﻣﻮﺟﺪ = ﺑﻴﻤﺎﺭﻯ ﺑﺎ ﻋﻘﻠﻰ ﻣﻨﻔ&= #65264; ﺷﺪﻩ،که هماﻥ= ﺍﺣﻮﺍﻝ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ. ﻭ ﻣﻨﺠﺮ ﺑﻐﻠﺒ&= #65258; ﺭﻭﺍﻥ ﺑﺮﺟﺴﻢ&#= 1548;ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺷﺪ&#= 65253; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﭘس ﺍﺯ= ﻣﺮﮒ ﻟﺎ ﺟَﺮَﻡ، ﻣ= 15;ﺠﺮﻡ ﮐﺎﺭﻣﺎﺋﻰ ﻣﻴ&#= 65208;ﻮﺩ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ = ﺗﻤﺎﻡ ﺍﻳﻦ ﺳﻴﺮ ﻧﺰﻭ&= #65247;ﻰ ﻣﺘﻮﻗّﻒ،ﻭﺑʋ= 66; ﺗﺰﮐﻴﻪ ﻧﻔس ﮐﻪ ﻭﮐﺴب کمک هاﻯ ﻣﺪﺍ᥾= 1;ﻡ ﺍﻟﻬﻰ ﺩﺍﺭﺩ،= 5251;ﻨﺠﺮ ﺑﺎﺣﻮﺍﻟﻰ ﻣث= 576;ت ﻭ ﭘﻴﺸﺮﻓﺖ ﺭﻭ&= #65165;ﻥ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺗ= ﻌﺼﺐ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5251;ﺤﺴﻮﺏ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﺧﺎﻟﻰ ﺍﺯ ﻧﻴﺮ&= #65261;ﻫﺎﻯ ﻣﻨﻔﻰ ﻗﺪﺭﺗﻤ&#= 65256;ﺪ ﺑﺮ ﻋﻘﻞ ﻭ ﺟﺴﻢ= ﻣﻴﺸﻮﺩ. ﺍﮔﺮ ﺗﻤﺎﻡ ﺍﻣ&= #65262;ﺭ ﺭﻭﺍﻧﻰ ﻭ ﺭﻭﺣ&= #65264; ﺭﺍ ﮐﻴﻔﻰ ﻭ ﻏﻴ= ﺮ ﻣﺎﺩﻯ ﻭﻳﺎ ﺍﻟ&= #65260;ﻰ ﻏﻴﺮﻧﺎﺳﻮﺗﻰ &#= 65169;ﺪﺍﻧﻴﻢ،ﺁﻧᤨ= 5;ﺎﻩ ﺗﺼﻮﺭ ﻏﻠﺒﻪ ﻧ&= #65236;س ﺿﻌﻴﻒ ﺗﺮ ﺩﺭ ﻏ= ﻴﺮﺳﺎﻟﮑﺎﻥ، ﻭ ﻏﻠﺒﻪ ﻧﻔس ﺧ&= #65166;ﻟﻰ ﺷﺪﻩ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﮕﻮﻧﻪ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ، ﺁﻧﮕﺎﻩ &#= 65153;ﻏﺎﺯ ﺗﺤﻠﻴﻪ ﻫﺎ ﻭﮐ&= #65204;ﺐ ﮐﻴﻔﻴّﺎن ﻤث= 6;ت ﻭ ﺗﺤﻠیه هاﻯ A= 165;ﻟﻬﻰ ﻣﻴﺸﻮﺩ. ﻭ ﺷﻬﻮ= ﺩﻫﺎ ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺭﻭﺡ ﺳﺒﻘ&= #65174; ﺑﺎ ﺯﻣﺎﻥ ﻭﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩ ﮔﺮ&= #65235;ﺘﻪ،ﻫﻤﭽﻨﺎʌ= 53; ﮐﻴﻔﻰ ﻫﺴﺘﻨﺪ. = ﮔﺮﭼﻪ ﺩﺭ ﺗﺼﻮﺭ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﻤﻪ ﻣﺎﺩﻯ ﺗ&= #65212;ﻮﺭ ﻣﻴﺸﻮﺩ. ﻭ ﻧﺘﻴ= ﺠﻪ ﺍﻳﻨﮑﻪ ﺩﺭ ﻧﻈ&= #65198; ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋ&= #65198;ﻓﺎﻧﻰ،ﺗﺎ ﮐﻨﻮﻥ ﺁﺭﺍﻣﺶ &= #65169;ﺎﻃﻨﻰ ﻭ ﺻﻠﺢ ﺑﺎ ﺧﻮﻳ= ﺸﺘﻦ،ﭘس ﺍﺯ ﺳﺮﮐﻮﺏ ﻧﻔ&= #1587; ﺍﺑﻠﻴﺴﻰ،ﭼﻪ = 5197;ﺳﺪ ﺑﻤﺨﺎﻟﻔﺖ ﺑﺎ &= #65255;ﻔس ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﻣﺬﻫﺒﻰ،ﻋﻤﻠA= 166; ﺳﺎﻟﻚ ﺑﺼﻔﺎﻯ &= #65227;ﻘﻞ ﻭ ﺿﻤﻴﺮ ﺩﺭﻭﻧ&= #65264; ﻭﻭﺟﺪﺍﻥ ﺧﻮﺩ &= #65251;ﻴﺮﺳﺪ. ﮐﻪ ﺑﻮﺟﺪﺍﻥ ﻳ&= #65166; ﻫﻤﺎﻥ ﮐﺴﺐ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ. = ﺯﻳﺮﺍ ﻋﻘﻞ ﻣﺎﺩﻯ ﺑﺸ&= #65198;ﻯ،ﻣﺮﮒ ﻋﺎﻣﻞ ﺗﻀﻌﻴﻒ &= #64400;ﻨﻨﺪﻩ ﻧﺪﺍﺭﺩ. ﻭ ﺁﻣﺎ= ﺩﻩ ﻧﻔس ﻟﻮّﺍﻣﻪ = 5207;ﺪﻥ،ﻭ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺧ&= #65262;ﺩ ﻭﻣﺨﺎﻟﻔﺖ ﻣﺪ&#= 65165;ﻭﻡ ﺑﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﻣّﺎﺭﻩ ﺍﻧﺴ= 5166;ﻥ ﺑﺎﻣﺮﺍﺗﺐ ﻋﻘ&#= 65246; ﺍﻟﻬﻰ ﺩﺭ ﺗﺤﻠ&= #65268;ﻪ ﻫﺎ ﻭﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ،ﻭ ﺁﺭA= 165;ﻣﺸﻬﺎﻯ ﺩﺭ ﺟﺴﻢ ﻭﺫﻫﻦ = ﻭﺫﺍﺕ ﻣﻴﮕﺮﺩﺩ. ﺗﺎ ﺑ= ﺎﻟﺄﺧﺮﻩ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻮ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻌﻘﻞ &= #64400;ﻞّ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺍﻳ= ﻦ ﻫﻤﺎﻧﻰ ﻋﻘﻞ ﻗ&= #65166;ﺋﻢ ﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﺁ= ﻧﮕﺎﻩ ﺍﮔﺮ ﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;، ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ &= #65169;ﺎﻟﺎﺗﺮﻯ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﻭﺣﻰ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ،ﻭ ﺗﻨﻬ= 5166; ﺃﻧﺪﮐﻰ ﺍﺯ ﺍﺩ&= #65197;ﺍﮐﺎﺕ ﺧﻮﺩﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﺪﻳﮕﺮﺍﻥ ﺑﮕ&#= 65262;ﻳﺪ. که گاﻫﻰ ﺧﻮﺩ @= 400;ﺎﻣﻠﺎن ﻤﺤﻤﺪﻯ،ﺗﻤﺎA= 249; ﺍﺩﺭﺍﮐﺎت کاʌ= 51;ل الهی ﺩﻳﮕﺮﻯ ʋ= 97;ﺍ ﺑﺮﺍﺣﺘﻰ ﻧﻤﻰ &= #65235;ﻬﻤﺪ. ﮐﻪ ﺁﻧﺮﺍ ﺗﺸﺒ&= #65268;ﻪ ﺑﻨﻬﺮ ﻋﺴﻞ ﺩﺭ = ﺑﻬﺸﺖ ﮐﺮﺩه اﻧﺪ. ﺁﺏ &= #65251;ﻄﺎﻟﺐ ﻗﺎﺑﻞ ﻓﻬﻢ ﻫﻤ&= #64405;ﺎﻥ ﺩﺭ ﻧﺼﺎﻳﺢ ﺍﺧ&= #65248;ﺎﻗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺷﺎﻳﺪ ﻋﻠمی ﺒﺎﺷﺪ. ﻭ&#= 65247;ﻰ ﻧﻬﺮ ﺷﻴﺮ ﺩﺍﺩ&= #1607;ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﻘﻠﻰ = ﺑﺎﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ،ﮐﻪ ﺭﻗ= 5268;ﻖ ﺗﺮ ﺍﺯ ﻋﺴﻞ ﻭ ﻏ= ;ﻨی ﺘﺮ ﺍﺯ ﺁب اﺳﺖ. = ﮐﻪ ﺧﺎﺹ ﺗﻐﺬﻳﻪ ﺳ&= #65248;ﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ ﻳﻚ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺍﻣ= ﺎ ﻧﻬﺮ ﺷﺮﺍﺏ ﮐﻪ = ﻭﻳﮋﻩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﺧﺎﺹ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ،ﮐﻪ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺁﻥ ﺑﺪﻳﮕﺮﺍﻥ &= #65255;ﻴﺴﺖ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺍﺯﺳﻪ ﻫﺰﺍﺭ ﮐ&= #65248;ﻤﻪ ﻭﺣﮑﻤﺘﻰ ﮐﻪ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﺁﻣﻮ&#= 65191;ﺘﻢ،ﻳﺎ ﻫﻤﺎﻥ ﻣﺒﺎﺣث &#= 65261; ﺍﺑﻮﺍﺏ ﻋﻘﻠﻰ &= #65251;ﺘﻔﺎﻭﺕ،ﻫﺰʋ= 65;ﺭ ﮐﻠﻤﻪ ﻭﺣﮑﻤت &#= 65198;ﺍ ﺑﺪﻳﮕﺮﺍﻥ ﮔﻔ&#= 65176;ﻢ،ﻭ ﻫﺰﺍﺭ ﮐﻠﻤﻪ ﺭ&= #65165; ﺑﺮﺍﻯ به ﺑﺮﺧ= 5264; ﮐﻪ ﺧﻮﺍﺳﺘﻢ ﮔ&= #65236;ﺘﻢ،ﻭ ﻫﺰﺍﺭ ﮐﻠﻤﻪ ﺭ&= #65165; ﻫﺮﮔﺰ ﺑﻴﺎﻥ ﻧ&= #64401;ﺮﺩﻡ. ﻭ ﺑﻘﻮﻝ ﺍﻣﺎﻡ = ﺻﺎﺩﻕ،ﺑﺎﻟﺄA= 191;ﺮﻩ ﭘﻴﺎﻣﺒﺮ ﻧﺘﻮ&#= 65165;ﻧﺴﺖ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮﭼﻪ ﺩﺭ ﺩA= 245; ﻭ ﻓﮑﺮ ﺧﻮﺩ ﺩﺍﺷ&= #65174; ﺑﺪﻳﮕﺮﺍﻥ ﺑﻔ&#= 65260;ﻤﺎﻧﺪ. ﺍﻳﻦ ﻗﺴﻤﺖ ﺳﻮ&= #65249;،ﻫﻤﺎﻥ ﻣﻘﺪﻣﺎﺕ ﻋﻘﻠ&#= 65264; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65169;ﺮﺍﻯ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯﺍﻭﻣﻴﺒﺎﺷA= 194;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﭘ= ﻴﻚ ﺗﺘﻮس ﺣﮑﻴﻢ ﻣ&#= 65268;ﮕﻮﻳﺪ،ﻋﻠﺖ ﺭﻧﺞ ﻣﺎ ﺁﻥ ﻧﻴ= ﺴﺖ ﮐﻪ ﺑﻤﺎ ﺭﻧﺞ ﻣ= ﻴﺪﻫﻨﺪ. ﻧﺒﺎﻳﺪ ﺭﻧﺞ ﻋ&= #65248;ّﺘﻰ ﺍﻟﻬﻰ ﻳﺎ ﻓﻄﺮ&= #65263; ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺑ&= #65228;ﻠّﺖ ﻇﻦ ﻭﮔﻤﺎﻥ ﻣﺎ = ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﮔ= ﻔﺘﺎﺭﻫﺎ ﻭ ﮐﺮﺩﺍﺭﻫﺎﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺩﺍﺭﻳﻢ ﭼﻮﻥ ﻳ&= #65240;ﻴﻦ ﻭ ﺍﺣﺘﻤﺎﻝ ﺑﺂ&= #65255;ﻬﺎ ﻧﺪﺍﺭﻳﻢ. ﭘس ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺩﺷﻤﻦ ﺧﻮﺩ = ﺗﺼﻮﺭ ﻣﻴﮑﻨﻴﻢ. که این ﺁﻏﺎﺯ ﺭﻧA= 182; ﺍﺳﺖ ﻳﻌنیاﮔʋ= 98; ﺑﺪﺍﻧﻴﻢ ﻋﻠّﺖ ﺁﺯﺍﺭ ﻳ&#= 65242; ﺟﺎﻫﻞ ﻭﺣﻴﻮﺍ&#= 65253; ﺻﻔﺖ ﭼﻴﺴﺖ،ﺁ= 5255;ﮕﺎﻩ ﺭﻧﺠﻰ ﺍﺯ ﺁﺯﺍ&= #65197;ﻯ ﮐﻪ ﺩﻳﺪه اﻳﻢ &#= 65255;ﺪﺍﺭﻳﻢ. ﻳﺎ ﺭﻧﺞ ﻣﺤﺪﻭ&= #65193; ﺩﺭﺟﺴﻢ ﻣﻴﺸﻮ&#= 65193;،ﮐﻪ ﻗﺎﺑﻞ ﺷﻔﺎﻯ ﻓ&= #65262;ﺭﻯ ﺍﺳﺖ. ﻭﻳﺎ ﺭﻧﺞ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺫﻫﻨﻰ ﻣﻴﺸʌ= 62;ﺩ،ﮐﻪ ﺑﻔﮑﺮ ﭼﺎﺭﻩ ﺳ&= #65166;ﺯﻯ ﺑﻴﻔﺘﻴﻢ،ﻭﮐA= 252;ﻰ ﺳﺨت ﻮﻃﻮﻟﺎﻧ= 5264; ﺍﺳﺖ. ﻭ ﺭﻧﺞ ﺭﻭ= ;ﺍﻧﻰ ﻭﺭﻭﺣﻰ ﻣﻴﺒﺮ&#= 65267;ﻢ،ﮐﻪ ﺑﺎﻋث ﻓﺴﺎﺩ ﺑ&#= 65268;ﺸﺘﺮ ﺭﻭﺍﻥ ﻏﻴﺮﺳﺎ&#= 65247;ﻚ ﻭﺍﻓﺴﻮس ﮐﺎﻣ= 5248;ﺎﻥ،ﻭلی ﺒﺎﻋث ﺘﺸﻮﻳﻖ &#= 65261;ﺟﺪﻳّﺖ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻭ&= #65223;ﺎﻳﻒ ﺳﻠﻮﮐﻰ ﺁﻧﻬﺎ &= #65251;ﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﻤﻴﻦ ﺭ&= #65255;ﺞ ﻭ ﺁﺯﺍﺭﻯ ﮐﻪ ﺩ= ﻳﮕﺮﺍﻥ،ﻭ ﻃﺒﻴﻌﺖ ﺑﺎﻧﺴ&#= 65166;ﻥ ﻋﺎﻣﻞ ﻭﮐﺎﻣﻞ &= #65251;ﻴﺮﺳﺪ،ﺍﻧﮕʌ= 68;ﺰﻩ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺗ&= #65156;ﻣّﻞ ﻭ ﺗﻔﮑّﺮ ﻋﻤﻴ&#= 65238; ﺗﺮ ﺍﺳﺖ. ﻭ ﺑﺮﺍ= ;ﻯ ﺳﺎﻟﻚ ﻧﻴﺎﺯ ﺑ&= #65212;ﺒﺮ ﻭ ﺁﺯﻣﺎﻳﺶ ﺍﻟ&= #65260;ﻰ ﺩﺍﻧﺴﺘﻦ ﺍﻳﻦ &= #65197;ﻧﺠﻬﺎ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺁﻧ= ;ﺮﺍ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﻭﻓﺘﻨﻪ ﺍﻟﻬﻰ&#= 1548; ﻭ ﺍﻣﺘﺤﺎﻥ ﭘﺮ = ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺧﺎﺹ ﺧﻮ&= #65193; ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5175;ﺰﮐﻴﻪ ﻧﻔس ﻋﻤﻴﻖ ﺗﺮ&#= 1548; ﻭ ﺗﻔﮑّﺮ ﻭ ﻋﺒ&= #65198;ﺕ ﮔﻴﺮﻯ ﺍﻟﻬﻰ ﺗ&= #65198; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺣ= ﺘﻰ ﺳﭙﺎﺳﮕﺬﺍﺭ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﻳﻦ ﺑﻠ&= #65166;ﻳﺎ ﻣﻴﺒﺎﺷﺪ ﺭﻧﺞ &= #65197;ﺍ ﺩﺭ ﺗﻦ ﻭﺯﻣﺎﻧ&= #65264; ﺩﺭ ﺫﻫﻦ ﺗﺤﻤّ&#= 65246; ﻣﻴﮑﻨﺪ، ﺗﺎ ﺑ&#= 65166; ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;ﻠﻰ ﻭ ﻋﻘﻠﻰ ﺩﺭ ﺳﻠ= ﻮﻙ ﺩﺭ ﺭﻭﺍﻥ ﺑﺎﻋ&= #1579; ﺭﻧﺞ ﺍﻭ ﻧﺸﻮﺩ.= ﺯﻳﺮﺍ ﺩﺭﺗﻌﻘّﻞ ﻭ ﺳ&#= 65248;ﻮﻙ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ &= #65175;ﺨﻠﻴﻪ ﺍﺯ ﻣﻔﺎﺳﺪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺑﺎ ﺻﻔﺎﺕ ﺟﺪﻳ&= #65194; ﻣﻴﺸﻮﺩ. ﭼﻪ ﻋﺒ= ﺮﺕ ﺑﮕﻴﺮﺩ،ﻭ ﺑﺎ &#= 64344;ﻴﺮ ﮔﻔﺘﻪ ﺑﺎﺷﺪ ﻭ&= #65267;ﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻭ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺍﻟﻬﻰ ﺑﻴﺎﺑﺪ. = ﮐﻪ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩ&= #65197; ﻣﺮﺍﺗﺒﻰ ﭘﺸﺖ &= #64404;ﺮﺩﻥ ﺩﺭ ﺗﻮﺍﻟﻰ ﻫﺴ&= #65176;ﻨﺪ ﻭﻧﺮﺩﺑﺎﻧﻰ ﺑ&#= 65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺫﻫﻨﻰ &= #65261; ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﺑﺎﻧﺪﺍﺯﻫ&#= 65166;ﻯ ﺍﺯ(ﺣﺘّﻰ ﺃﻋﻠ&#= 65250;) ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬی ﻮﻣﺮﺍﺗ= 5168; ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5203;ﻨﺪ. ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺁ= ﻧﻬﺎ ﻋﻔﻮﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ، ﻭﻣﺪﺭﻙ ﺗﻮﻓﻴ&#= 65238;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟک ﻤﻴﺒᥴ= 6;ﺷﺪ. ﺗﺎ ﻋﺎﻗﺒﺖ ﺑﺎ = ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺳﺎﻟﻚ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﻭ ﻧﺠﺎﺕ = ﻭ ﻋﻔﻮ ﺩﺍﺋﻢ، ﺍ&#= 65199; ﺑﻘﺎﻳﺎﻯ ﺁﻟﻮ&#= 65193;ﮔﻰ ﻫﺎﻯ ﺗﺰﮐﻴﻪ ﻧ&= #65208;ﺪﻩ ﻧﻔس ﺧﻮﺩ ﺑﺮﺳ&#= 65194;. ﺯﻳﺮﺍ ﺍﻣﮑﺎﻥ &= #65175;ﺰﮐﻴﻪ ﻣﻄﻠﻖ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺧﺎﺹ ﺧﺪﺍﻭﻧﺪ &= #65165;ﻟﻠﻪ ﺍﺳﺖ ﮐﻪ ﭘﺎﮐﻰ = ﻣﻄﻠﻖ ﺩﺍﺭﺩ. ﻭ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ،ﺑﺎ ﻫﺮ ﻗﺪﻡ ﭘﻴش ﺮ&= #65235;ﺖ ﺳﺎﻟﻚ، ﺧﺪﺍﻭ= 5255;ﺪ ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺟ= ﻠﻮ ﻣﻴﺂﻳﺪ. ﮐﻪ ﺳﺎ= ﻟﻚ ﺯﻭﺩﺗﺮﺑﻠﻘﺎ= 5263; ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ. ﻣﺎﺩﺍﻡ ﺻﺒﺮ ﺍ&= #65261; ﺩﺭ ﺷﺮﻑ ﺍﺗﻤﺎ&= #65249; ﺑﺎﺷﺪ. ﻭ ﺍﺣﺘﻤ= ﺎﻝ ﺗﺮﻙ ﺳﻠﻮﻙ ﻭ ﻧ= ﺎ ﺍﻣﻴﺪﻯ ﺑﺴﺎﻟ&#= 65242; ﺑﺮﺳﺪ. ﮐﻪ ﺍﺻﻄ= ﻠﺎﺣﺎ ﮐﺎﺭﺩ به استخوﺍﻧﺶ ﺭﺳ= ;ﻴﺪﻩ. ﺁﻧﮕﺎﻩ ﺷﻬﻮﺩ&#= 65263; ﻣﺮﺣله اﻯ ﺩﺍA= 197;ﺩ،ﻭ ﻫﻤﺮﺍﻩ ﻋﻘﻞ ﻭ = ﺍﺭﺍﺩﻩ ﺑﻴﺸﺘﺮ،ﺑﺮﺍA= 263; ﺍﺑﺮﺍﺯ ﻋﺸﻖ ﻭ = ﭘﺎﮐﺴﺎﺯﻯ ﺑﻴﺸﺘﺮﻯ. ﻭﺍﻟ&= #1617;ﺎ ﻋﺠﻠﻪ ﺳﺎﻟﻚ ﺑ&= #65198;ﺍﻯ ﻫﺮ ﺗﻮﻓﻴﻖ ﻣﺮ&= #65187;له اﻯ،ﭼﻪ ﺭﺳﺪ ﺑ= 5176;ﻮﻓﻴﻖ ﻧﻬﺎﺋﻰ ﺑﺎﻋث &#= 65255;ﺎ ﺗﻮﺍﻧﻰ ﺩﺭ ﻣﺮ&= #65165;ﺣﻞ ﺑﻌﺪﻯ،ﻭ ﺣﺘﻰ &#= 65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺘ= ﻮﺍﻧﺪ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺗﺎ ﺷﻬ= ﻮﺩ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ. = ﮐﻪ ﻭﺍﺟﺐ ﺗﮑﺎﻣﻠ&#= 65264; ﻳﻚ ﺭﻭﺡ،ﺩﺭ ﺗ&#= 65262;ﻟﺪﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﻫﻤﻴﻦ ﻃﻮﺭ ﮐﻪ = ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﻟﻚ ﻧﺴﺒﺘﺎ &= #65251;ﺴﺘﻌﺪ،ﻣﻤﮑʌ= 54; ﺩﺭ ﭼﻨﺪ ﺗﻮﻟﺪ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ،ﻋﺎﻗﺒA= 174; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ. ﻭﺧﻴﻠﻰ ﻫﺎ ﺍﺯ = ﺳﺎﻟﮑﺎﻥ ﺗﺎﺁﺧﺮ ﻋﻤﺮ ﺩ&= #65197; ﺳﻠﻮﻙ ﻫﺴﺘﻨﺪ &= #65261;ﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ. ﻣﮕﺮ ﺩﺭ ﺗﻮﻟﺪ&= #65165;ﺕ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﻭ&= #65169;ﻬﺘﺮ ﺑﻌﺪﻯ. ﭘس ﺍﻧﺴ&= #65166;ﻥ ﺍﺑﺘﺪﺍ ﺑﺎﻳﺪ &= #65165;ﺯ ﻇﻦّ ﻭﮔﻤﺎﻥ ﺩ&#= 65261;ﺭ ﺷﻮﺩ ﮐﻪ ﻫﺮ ﮔﻔ= ﺘﻪ ﻭﻧﻈﺮﻯ ﺑﻘﻮﻝ &= #65239;ﺮﺁﻥ،ﮐﻪ ﻏﻴﺮﺍﻟﻬﻰ ﺑﺎ&#= 65207;ﺪ ﻳﺎﻏﻴﺮ ﺳﻠﻮﮐ&#= 65264;،ﻭﻏﻴﺮ ﺍﺯﺗﻌﻠﻴﻢ ﺍﻭ&#= 65247;ﻴﺎی اﻟﻬﻰ،ﺟﺰ</span><span dir=3DLT= R></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65223;ﻦ ﻭ ﺍﻭﻫﺎﻡ ﻭﺧﺮ&= #65165;ﻓﺎﺕ ﻭﺑﺎﻃﻞ،ﻭﺣﺘA= 264; ﺷﺮﻙ ﺁﻣﻴﺰ ﻗﻬ&= #65240;ﺮﺍ ﺑﺮﻧﺪﻩ ﺭﻭﺡ ﻧ&= #65268;ﺴﺖ. ﮐﻪ ﺍﮔﺮ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺑﺴﻮﻯ ﮐﻌبه ه= 05; ﮐﻪ ﺑﺮﻭﺩ،ﺳﺮ ﺍﺯ &#= 65175;ﺮﮐﺴﺘﺎن ﺩﺭ ﻣﻴﺂﻭﺭﺩ،= 4400;ﻪ ﺩﻭﺭ ﺗﺮ ﺷﺪﻥ ﺍ= ﺯ ﮐﻌﺒﻪ ﺍﻟﻬﻰ ﻭ&= #65251;ﻌﺒﻮﺩ ﺳﻠﻮﮐﻰ ﭘﻴﺮ،= 5267;ﺎ ﻃﺮﻳﻘﺖ ﺷﻬﻮﺩ &= #65169;ﻌﺪﻯ ﺍﺳﺖ. ﻭ ﺗﺮﮐﺴﺘ= ﺎﻥ ﺟﺎﻯ ﺗﺮﮐﺎﻥ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺟﺎﻯ ﺗﺎﺭﮐﺎﻥ &= #65211;ﻠﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﻭﺗ&= #65262;ﺳّﻞ ﻭ ﺳﻠﻮﻙ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺧﻴﻠ&= #65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻋ&= #65166;ﻗﻞ ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﺭ&= #65165;ﻫﻰ ﺭﺍ ﮐﻪ ﻣﻴﺮﻭﻧ&= #65194; ﺑﺘﺮﮐﺴﺘﺎﻥ ﺍ&#= 65203;ﺖ،ﮐﻪ ﻗﺮﻳﺒﺎ ﺗﺮﻙ ﺳ&= #65248;ﻮﻙ ﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﺯ= ﻳﺮﺍ ﻃﺒﻌﺎ ﻧﺎ ﺍﻣﻴ&= #65194;،ﻭ ﺣﺘﻰ ﺣﻘﺎﻳﻖ ﺳ&= #65248;ﻮﮐﻰ ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﭘ&= #65268;ﺮ ﻭ ﭘﻴﺎﻣﺒﺮ ﻭ ﺧ= ﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺎﻃﻞ ﻣﻴﺪ&= #65165;ﻧﺪ. ﻳﺎ ﺑﺮﺍﻳﺶ ﺍﻫ&= #65252;ّﻴﺖ ﺣﻴﺎﺗﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ. ﭘ= س ﺩﺭ ﻣﺴﺨﻬﺎﻯ ﺩ&= #65255;ﻴﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﻓ&#= 65198;ﻭ ﺗﺮ ﻣﻴﺮﻭﻧﺪ. ﮐ= ﻪ ﺑﻰ ﺩﻳﻨﻰ ﺧﻴﻠ&= #65264; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩ= ﻳﻨﺎﻥ ﻗﺸﺮﻯ ﻭﻣﺬﻫﺒ&#= 65264; ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺍﺩﻋﺎﻯ ﻋﺸﻖ ﭘﻴﺎﻣﺒﺮ &= #65193;ﺭ ﺳﻨّﻴﺎﻥ، ﻭﻋA= 208;ﻖ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺩ&#= 65197; ﺷﻴﻌﻴﺎﻥ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗ&= #65256;ﻬﺎ(ﺑﻪ ﺩﻳﻨﻰ)ﻭﺗﮑﺎﻣ&#= 65246; ﻭ ﺍﻃﺎﻋﺖ ﺧﺪﺍ = ﺩﺍﺭﻧﺪ. ﮐﻪ ﮐﺎﺭﻯ ﺟﺰ ﺗ= ﻤﺮﮐﺰ ﺩﺭ ﻭﺍﺳﻄﻪ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﮑﺮﺍﺭ ﺍﺫﮐ&= #65166;ﺭ ﺗﻮﺣﻴﺪﻯ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﻭﺗﻨﻬﺎ ﻭﻇﺎﻳ&#= 65234; ﺍﺑﻠﺎﻍ ﺷﺪﻩ ﺍ&= #65199; ﭘﻴﺮ ﺍﻟﻬﻰ ﻭﻇ&= #65268;ﻔﻪ ﻋﺒﺎﺩﻯ ﺍﺳﺖ. ﻧ= ﻪ ﺁﻧﭽﻪ ﺁﺧﻮﻧﺪ&#= 65259;ﺎ ﻣﻴﮕﻮﻳﻨﺪ ﺣﺘ&#= 65264; ﺍﮔﺮ ﺑﺪﺭﺳﺘﻰ &= #65165;ﺯ ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ &= #64400;ﻨﻨﺪ. که ﺒﻘﻮﻝ ﭘﻴﺎ= 5251;ﺒﺮ ﺑﺎﺯ ﻧﺎﺩﺭﺳت اﺳﺖ. ﺯﻳﺮﺍ ﺍﺳ&= #65176;ﻨﺎﺩ ﺩﺭﺳت ﺪﺍﺭﻧﺪ= 548; ﻭﻟﻰ ﻧﻴّﺖ ﻭ ﻗ&= #65212;ﺪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁ&= #65253; ﺩﺍﺭﻧﺪ. ﻭ ﻟﺬﺍ= ﺍﻳﻨﺎﻥ ﺩﺭ ﺧﻠﻮﺕ ﺁﻥ ﮐ= ﺎﺭ ﺩﻳﮕﺮﺭﺍﻣﻴﮑ= 5256;ﻨﺪ. ﻭ ﺑﺮﺍﻯ ﻓﺮﺍﺭ = ﺍﺯ ﻇﻦ ﻭﮔﻤﺎﻥ،ﺗ= 5256;ﻬﺎ ﻏﻨﻴﻤﺖ ﺩﺍﻧﺴ&#= 65176;ﻦ ﻭﻗﺖ ﻭ ﻋﻤﺮ ﺍﺳ= ﺖ. ﻭ(ﺍﻭﻗﺎﺕ)ﻳﺎ ﺩ= ﺭﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺑﻬ= 5198; ﺩﺭﺟﻪ ﮐﻪ ﮐﻢ ﺑ= ﺎﺷﺪ،ﺳﺎﻟﮑﺎA= 253; ﺩﺭ ﺁﻧﻬﺎ ﺗﮑﺎ&= #65251;ﻞ ﻭﺗﻔﮑّﺮ ﻭ ﻣﺮ&#= 65165;ﻗﺒﻪ ﺧﻮﺩ،ﻭﻣﻘﺎﻳA= 204;ﻪ ﺑﺎ ﻋﻘﺎﻳﺪ ﻗﺒ&= #65248;ﻰ ﺧﻮﻳﺶ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ،ﺁﻧﮕﺎه ﺒﺮ ﺗﺨﻴّﻠﺎﺕ &#= 65169;ﺎﻃﻞ ﺧﻮﺩ ﻧﻴﺰ،ﮐﻪ &#= 65187;ﺪﻳث ﻧﻔس ﺧﻮﺍﻧﺪﻩ &#= 65251;ﻴﺸﻮﺩ،ﻏﺎﻟᥴ= 8; ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺑﺎﻳﺪ ﺍﺯ ﺣﺪﻳ&= #1579; ﻧﻔس ﺩﺭ ﺗﻔﮑّ= 5198;ﺍﺕ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺍ&= #65175;ﻔﺎﻗﻰ ﺩﻭﺭﻯ ﮐﻨﺪ. ﻭ ﺍ= ;ﻟّﺎ ﺣﺪﻳث ﺍﺯ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ، ﺑﺎﺭﺍ= 5193;ﻩ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻧ&= #65268;ﺴﺖ. ﻣﮕﺮ ﺁﻧﭽﻪ ﭘﻴ&= #65198; ﺻﻠﺎﺡ ﺑﺪﺍﻧﺪ&#= 1548;ﻭ ﻳﺎ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻭﺭؤﻳﺎﺋﻰ،ﺣʄ= 01;ﻤﺘﻬﺎﻯ ﺭؤﻳﺎﺋﻰ ﺑﺴﺎ= 5247;ﻚ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﺑ= ﺎﺯ ﺑﺎﻳﺪ ﺑﺎ ﺁﻧﻬ&= #65166; ﺗﺄﻣّﻞ ﻭﺗﻌﻤ= 617;ﻖ ﻭ ﺗﺬﮐﺮ ﻭﺗﻔﮑ&= #1617;ﺮ ﮐﺮﺩ،ﺗﺎﺑﺎﺯ = 5169;ﺴﻄﺢ ﺑﺎﻟﺎﺗﺮﻯ ﺍﺯ &= #65165;ﺩﺭﺍﻙ ﻋﻘﻠﻰ ﺭﺳﻴﺪ. ﻭ= ﺍﻟﻬﺎﻣﺎﺕ ﻏﻨی ﺘﺮﻯ ﺍﺯ ﭘ&= #65268;ﺮ ﻭﺍﺯ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭﻳﺎﻓﺖ ﮐﺮﺩ. ﮐﻪ ﺩﻳﭙﻠ= ﻢ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ&#= 65268;ﻠﻰ ﻫﺮ ﻣﺮﺣﻠﻪ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ، &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ، ﺩﺭ &= #65207;ﻬﻮﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﻭ ﻧﺠﺎﺕ ﺍﺳﺖ. ﻭ= ; ﺍﮔﺮ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺮ&#= 65193;ﻧﺪ، ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﺩﺭ ﻣﺮﺍﻗﺒﻪ ﺍ&= #65199; ﺍﻋﻤﺎﻝ ﻭﮔﻔﺘ&#= 65166;ﺭ ﻭﮐﺮﺩﺍﺭ ﺧﻮﺩ &= #65193;ﺭ ﺳﺎﻟﻚ،ﮔﺮﭼﻪ = 5255;ﻴﮑﻮ ﺑﻨﻈﺮ ﺑﺮﺳﺪ،= 5169;ﺎﺯ ﺑﺎﻳﺪ ﺍﻧﺘﻘﺎ&#= 65193; ﮐﻨﺪ ﻭﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﻣﻨﻔﻰ ﮐﺎﺭ ﺧﻮ&= #65193;ﺭﺍ ﺑﺸﻨﺎﺳﺪ ﮐﻪ ﺩ&= #65197; ﺁﺯﻣﺎﻳﺸﺎﺕ ﺑ&#= 65228;ﺪﻯ ﺧﻮﺩ،ﺗﮑﺮﺍﺭ = 5153;ﻧﻬﺎ ﻧﮑﻨﺪ. ﺣﺘﻰ ﺍﮔ= ﺮ ﻧﻘﺎﻁ ﺿﻌﻒ ﻭﻣ&= #65256;ﻔﻰ ﺩﺭ ﺍﻋﻤﺎﻝ ﺑﺪ&= #65253; ﺩﺳﺖ ﺑﺪﻫﺪ. ﮐﻪ= ﻫﻤﻴﺸﻪ ﺩﺭ ﻋﻤﻴﻖ ﺗﺮ ﺗ= ﻔﮑّﺮ ﻭﺗﺄﻣّﻞ ﻭﻣﺮ= 5165;ﻗﺒﻪ،ﺭﺩﻩ ﻫﺎﺋﻰ ﺍﺯ ﻋﻴﺐ = ﺍﺧﻠﺎقی ﺪﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﻣثاﻝ ﺧﻮﺑﻰ ﺁﻭﺭﺩه تﻧﺪ،ﮐﻪ ﮐﻮﺩA= 241; ﺍﺯﻣﻮﮐﺐ ﭘﺮﻫ&#= 65268;ﺒﺖ ﺟﺒّﺎﺭﺍﻥ ﺗﺮ= 587; ﻧﺪﺍﺭﺩ،ﻭﺷﺎA= 193;ﻯ ﻫﻢ ﻣﻴﮑﻨﺪ. ﺯﻳ= ﺮﺍ ﺍﻭﻫﺎﻡ ﻭ ﻇﻨﻮ&= #65253; ﺑﺎﻃﻞ ﺑﺰﺭﮔﺴ&#= 65166;ﻟﺎﻥ،ﻧﺴﺒﺖ ﺑﭽﻨﻴﻦ ﺟﺒّﺎ= 5197;ﻯ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﺍﺯ ﺧﻄﺮ ﻭ ﺣﺘﻰ ﺍﺯ= ﺗﺤﻘﻴﺮ ﺍﺣﺘﻤﺎﻟﻰ ﺧﻮ&#= 65193; ﺭﻭﮔﺮﺩﺍﻥ ﻫﺴ&#= 65176;ﻨﺪ،ﮐﻪ ﺍﻃﻔﺎﻝ ﺍﻳﻦ ﺍ&= #65235;ﮑﺎﺭ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻭﻟ= ﻰ ﻣﻰ ﺑﻴﻨﺘﻴﻢ ﮐ&= #65258; ﺩﻳﻮﺍﻧﮕﺎﻥ ﺑ&#= 65198;ﺳﺮ ﭼﻪ ﻣﻮﺿﻮﻋﺎﺕ &= #65187;ﻘﻴﺮ ﻭﮐﻢ ﺍﺭﺯﺷﻰ،= 5169;ﺎﻫﻢ ﺟﺪﺍﻝ ﮐﺸﻨﺪﻩ &= #65193;ﺍﺭﻧﺪ. ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﺳ&= #65198;ﻗﺖ ﺃﻧﺪﮐﻰ ﭘﻮﻝ،= 4400;ﻪ ﺣﺘﻰ ﺻﺎﺣﺐ ﺁﻥ = ﭘﻮﻝ ﺭﺍ ﻣﻴﮑﺸﻨﺪ. ﺑ= ﺎﻳﻦ ﻇﻦ ﮐﻪ ﺍﮔﺮ ﮐﺸ= ﺘﻪ ﻧﺸﻮﺩ،ﺍﻭﺭﺍ = 5247;ﻮ ﻣﻴﺪﻫﺪ. ﻭ ﻗﺘﻞ= ﭘس ﺍﺯ ﺗﺠﺎﻭﺯ ﺩﺧ&= #65176;ﺮﺍﻥ،ﺗﻨﻬﺎ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65175;ﺮس ﺍﺳﺖ،ﮐﻪ ﺭﺳﻮ= 5165; ﻧﺸﻮﻧﺪ. ﮔﺮﭼﻪ = ﮐﻮﺩﮐﺎﻥ ﺑﺎﺯﻯ ﻓﺮﻣﺎﻧ&#= 65194;ﻫﻰ ﻭ ﻓﺮﻣﺎﻥ ﺑﺮﺩ&= #65165;ﺭﻯ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺮ= ﺍﻯ ﻣﺎ ﻭﺍﻗﻌﻴّﺘ= 5264; ﻧﺪﺍﺭﺩ،ﻭﻟﻰ = 5193;ﺭ ﻧﻈﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﺗﻤﺎﻡ ﻓﺮﻣﺎﻥ ﺭﻭﺍﺋ&#= 65268;ﻬﺎ ﻭﻣﺄﻣﻮﺭﻳّﺘA= 260;ﺎﺗﻰ ﺭﺳﻤﻰ ﻭﻣﺬﻫﺒ&#= 65264;ﻭﺍﺩﻋﺎﻯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺁ&= #65191;ﻮﻧﺪﻫﺎ ﺭﺍ،ﺩﺭ ﺣﮑﻢ ﻫ&#= 65252;ﺎﻥ ﺑﺎﺯﻯ ﮐﻮﺩﮐﺎ&#= 65253; ﺑﺎ ﮔﺮﺩﻭﻫﺎﻯ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ = ﺗﻠﺎﺷﻰ ﺑﺮﺍﻯ ﻫﻴﭻ ﻭ ﺍ= ﺗﻠﺎﻑ ﻋﻤﺮ ﻭ ﻫﺴﺘﻰ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5198;ﺍﻯ ﻧﺎﭼﻴﺰﻫﺎ ﺍﺳ&#= 65174;. ﮐﻪ ثرﻭﺗﻬﺎ ﻭ &#= 65175;ﮑﻠّﻢ ﻫﺎ ﻭﻣﻘﺎﻣﺎﺕ &= #65261; ﻧﻴﺮﻭﻣﻨﺪﻳﻬ= 5166;ﻯ ﺷﺨﺼﻰ ﻭ ﺗﺄﻣّ&#= 65248;ﻰ ﻭﺣﺰﺑﻰﻭﻣﻠّA= 264; ﺯﻭﺩ ﮔﺬﺭ ﺍﺳﺖ.= ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ &= #64404;ﻔﺖ،ﺷﻬﻮﺕ ﺭﺍﻧﺎﻥ ﻭ ﻃﻤّ&#= 65166;ﻋﺎﻥ ﻭ ﺳﺮﮐﺸﺎﻥ ﺧﻮ&= #65193;ﺳﺮ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘ&= #65256;ﺪﺍﺭ،ﻣﺎﻧﻨʋ= 94; ﺍﻃﻔﺎﻝ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﻧﺪ. ﮐﻪ ﺗﺼﻮﺭﺍﺕ ﻭ = ﺍﺣﮑﺎﻡ ﻭ ﺗﺼﺪﻳﻘﺎﺕ ﺫ&= #65259;ﻨﻰ ﻧﺎﭘﺨﺘﻪ ﻭﻧﺎ&#= 64380;ﻴﺰ ﺩﺍﺭﻧﺪ ﻭﺣﺘﻰ &= #65193;ﮐﺎﺭﺕ ﺍﻓﺰﻭﺩﻩ، ﮐﻪ &#= 65251;ﺎ ﺍﺳﻴﺮ ﺳﺒﻘﺖ ﺫ&= #65259;ﻨﻰ ﺧﻮﺩ ﻫﺴﺘﻴﻢ. ﻭ= ﺩﻭﺭﻩ ﮐﻮﺩﮐﻰ ﺧﻮﺩ ﺭ&= #65165; ﺟﺎﻯ ﺑﺰﺭﮔﺴﺎ&#= 65247;ﻰ ﻣﻴﮕﺬﺍﺭﻳﻢ. ﺑ&= #65268;ﺶ ﺍﺯ ﺗﺼﻮﺭ ﺣﻘﺎ&= #65267;ﻖ،ﺍﻭﻫﺎﻡ ﺭﺍ ﺣﻘﻴﻘﺖ ﺩﺭ = ﺫﻫﻦ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴ&= #65194;ﻫﻴﻢ ﮐﻪ ﺣﺘﻰ ﺍﻧﺴﺎ&= #65253; ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ،&#= 65261; ﺣﺘﻰ ﭘس ﺍﺯ ﺭﺳ&= #65268;ﺪﻥ ﺑﮑﻤﺎﻝ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻗﺎﺋﻢ،ﻫﻤﭽﻨA= 166;ﻥ ﺩﺭ ﺭﺣﻢ ﻭﻟﺎﻳ&= #65174; ﺍﻟﻬﻰ ﻭ ﻳﺎ ﺩﺭ= ﺭﺣﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﺗﺎ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍﺑﻴﺎ&#= 65169;ﻨﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺍﺯ = ﺭﺣﻢ ﮐﻮﭼﮑﺘﺮ،ﺧﻮA= 193;ﺭﺍ ﺩﺍﺧﻞ ﺭﺣﻢ ﻧﻮ&= #65227;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺰﺭﮔﺘﺮ ﻣʌ= 68;ﺪﺍﻧﺪ. ﻧﻪ ﻓﻘﻂ ﺍﻧﺴﺎ&= #65253; ﻫﻤﻴﺸﻪ ﮐﻮﭼﻚ &= #65261;ﮐﻮﺩﻙ ﺍﺳﺖ ﮐﻪ ﻧﻄﻔﻬ&= #65166;ﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻭ ﺍﮐثرﺍ ﺍﺯ ﻧﻄ= 5236;ﻪ ﺍﻭﻟﻴﻪ ﺍﮐﻨﻮ&#= 65253; ﺧﻮﺩ ﺑﺤﻘﺎﺭﺕ &= #65255;ﻮﻋﻰ ﺑﻴﺸﺘﺮی ﻤﻴﺮ= 5261;ﻧﺪ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ&#= 1548;ﻭﻟﮕﻮ ﺃﻧﺪﮐﻰ ﺩﺭ ﺭﺍ&= #65257; ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﺑﮑﺎﺭ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺮﺏ&#= 1617; ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ. ﮐﻪ ﻧﻄفه اﻯ ﺷ= 5166;ﻳﺴﺘﻪ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﻳﺸﺮﻯ ﺷﻮﺩ،ﻭ &#= 65267;ﺎ ﻣﻮﻗﺘﺎ ﺑﺨﻠﻖ &= #65169;ﺎﺯ ﮔﺮﺩﺩ،ﺑﻘﻮﻝ = 5187;ﮑﻴﻤﻰ،ﮐﻮﺩﻙ ﻫﻤﻴﺸﻪ ﺩﺭﺗﺼ&#= 65262;ﺭﺍﺕ ﻓﻬﻤﻴﺪﻥ ﺭﻭﻣ&#= 65166;ﻧﺘﻴﻚ ﻭﻣثبت ﺩﺭ ﺗﺼA= 262;ﺭﺍت ﺨﻮﺩ ﺩﺍﺭﺩ. ﻭﻟ= ﻰ ﺑﺰﺭﮔﺴﺎﻟﺎﻥ &#= 65169;ﺪﻭﺭ ﺍﺯ ﺧﻴﺎﻝ ﺭﻭﻣ&= #65166;ﻧﺘﻴﻚ، ﺣﺘﻰ ﺍﺯ ﻭﺍﻗﻌ&= #65268;ّﺖ ﻣﺎﺩﻯ ﻧﻴﺰ ﺩﻭ&= #65197;ﻯ ﻣﻴﮕﻴﺮﻧﺪ. ﮐﻪ = ﻫﺮﭼﻪ ﻣﻴﺸﻨﻮﻧﺪ،ﺑA= 166;ﻳﺪ ﺩﺭ ﺣﮑﻢ ﺑﺪﻳﻬ&= #65264; ﻭ ﺻﺮﻳﺢ ﺑﺎﺷﺪ.= ﮔﻮﺋﻰ ﻃﻠﺒﮑﺎﺭ ﺍﺯﻫ&#= 65204;ﺘﻰ ﻫﺴﺘﻨﺪ. ﻭ ﺗﻨﻬ= ﺎ ﭼﻨﺪ ﺃﻣﺮﻯ ﺩﺭ = ﺫﻫﻦ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑ&= #65194;ﻳﻬﻰ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ&#= 1548; ﻭﺑﺎ ﺗﮑﺎﻣﻞ ﻋ&= #65240;ﻠﻰ ﻭ ﺭﻭﺣﻰ ﻭ ﺗﺄﻣ= ّﻠﺎﺕ ﻣثبت ﺍﻟﻬﻰ ﺍA= 203;ﺖ،ﮐﻪ ﻣﺮﺍﺗﺐ ﺑﺪﻳﻬ&#= 65264; ﺑﻴﺸﺘﺮﻯ ﺑﺬﻫ&#= 65254; ﺍﻧﺴﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭ ﺑﻬﺮﻩ ﻫﺎﻯ ﻋ= ﻘﻠﻰ ﻟﻘﻤﻪ ﺁﻣﺎﺩﻩ &= #65255;ﻴﺴﺖ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﮐ&= #65204;ﺐ ﻭﺁﻣﺎﺩﻩ ﮐﺮﺩ&#= 65253; ﺁﻥ ﺯﺣﻤﺖ ﮐﺸﻴ&= #65194; ﮐﻪ ﮔﻨﺞ ﺑﺪﻭﻥ = ﺭﻧﺞ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ. &= #64400;ﺎﺭﻯ ﮐﻪ ﺳﺎﻟﻚ ﺩﺍﻭ&= #65219;ﻠﺒﺎﻧﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194; . ﻭ ﺍﭘﻴﮑﻮﺭ ﺣﮑ= ;ﻴﻢ ﻣﻴﮕﻮﻳﻨﺪ،ﮐA= 258; ﻣﺎ ﮐﻮﺩﮐﺎﻧﻪ &= #65199;ﻧﺪﮔﻰ ﻣﻰ ﮐﻨﻴﻢ ﻭﮐﻮ&= #65193;ﻙ ﻧﻴﺰ ﻣﻰ ﻣﻴﺮﻳ&= #65250;. ﭘس ﺟﺎﺋﻰ ﺑﺮﺍ&#= 65263; ﺍﻳﻦ ﮐﻮﺩﮐﺎﻥ &= #65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﻭﺍﻧﻮﺍع ﺒﺎﻟ= 5166;ﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻓﻌلی ﻨﻴﺴﺖ. که ﺤﺘﻰ &= #65169;ﺘﮑﺮﺍﺭ ﻋﻮﺍﻟﻢ ﻗﺒﻠﻰ &= #65251;ﻴﺮﻭﺩ،ﻭﮐّᥴ= 6;ﺭﻣﺎﻫﺎ ﻣﮑﺮﺭ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴ= ;ﻨﻤﺎﻳﺪ ﺗﺎ ﺁﻧﮕﺎﻩ که &#= 65194;ﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ،= 5191;ﻮﺩﺭﺍ ﺍﺯ ﮐﻮﺩﮐﻰ ﭼﻪ = ﺭﺳﺪ ﺍﺯﺣﻴﻮﺍﻧﻴّA= 174;، ﺑﺎﻟﻮﻫﻴّﺖ ﻧ= 5204;ﺒﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺳﺎﻧﺪ </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﮔ= ﺮ ﺍﻧﺴﺎﻥ ﭘﻨﺠﺎ&#= 65257; ﺳﺎﻟﻪ ﺑﺪﻧﻴﺎ &= #65251;ﻴﺂﻣﺪ،ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺯ&= #65255;ﺪﮔﻰ ﻣﻴﮑﺮﺩ،ﻭ ﭘﻨ= 5184;ﺎﻩ ﺳﺎﻟﻪ ﻧﻴﺰ ﻣﻰ = ﻣُﺮﺩ. ﺁﻧﮕﺎﻩ ﺗﺎ ﺣﺪ&= #65261;ﺩﻯ ﺩﺭﺳﺖ ﻓﮑﺮ ﻣﻴ&= #64401;ﺮﺩ ﻭ ﻋﻤﻞ ﻣﻴﻨﻤﻮ&= #65193;،ﻭﻟﻰ ﻣﺸﮑﻞ ﺗﻮﻟﺪﺍ&#= 65173; ﻧﻮﻋﻰ،ﺗﮑﺮﺍA= 197; ﻧﻄﻔﻪ ﺑﻮﺩﻥ،= 5261; ﻇﺎﻫﺮﺍ ﺁﻏﺎﺯ &= #65165;ﺯ ﺻﻔﺮ ﻣﻴﺒﺎﺷﺪ. = ﺁﻧﮕﺎﻩ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65193;ﻭﺭﻩ ﺟﻬﻞ ﻭﮐﻮﺩﮐﻰ &= #65261; ﺳﺮﻣﺴﺘﻰ ﻫﺎﻯ &= #65187;ﻴﻮﺍﻧﻰ ﻣﺸﮑﻠﺎﺕ ﺟﺪﻳ&#= 65194;ﻯ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65165;ﻭ ﻣﻴﺸﻮﺩ ﻭ ﻟﺬﺍ = ﺗﻨﻬﺎ ﺑﺎ ﺭﻧﺞ ﺧﻮﺩ ﺳ= ﺎﺯﻯ،ﻭ ﺧﻮﺩ ﻓﻬﻤﻴﺪﻥ &= #64344;س ﺍﺯ ﺗﺠﺮﺑﻪ ﻫﺎ = ﻭ ﺧﻄﺎ ﻫﺎ ﮐﻪ ﺣﻴ= ﻮﺍﻧﺎﺕ ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﻧ&= #65194;،ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺁﻣ&#= 65262;ﺯﺵ ﺑﮕﻴﺮﺩ ﻧﻪ ﺍﻳ&= #65256;ﮑﻪ ﺩﺭﺍﺳﺘﺨﺮ ﻋﻠ&#= 65250; ﻓﺮﻭ ﺑﺮﻭﺩ،ﻭ &#= 65227;ﺎﻟﻢ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳ&#= 65194;. ﮔﻮﺋﻰ ﺧﻢ ﺭﻧﮕ&= #65198;ﺯﻯ ﺍﺳﺖ ﻣثاﻝ ﺩﻳ= 4405;ﺮ ﺗﻌﻠﻴﻢ ﺑﺴﻴﺎ&#= 65197; ﺁﺳﺎﻥ ﮐﻮﺩﮐﺎ&#= 65253; ﺍﺯ ﻣﻮﺳﻴﻘﻰ ﮐ&= #65258; ﺳﺮﺍﺳﺮ ﺍﺣﻮﺍ&#= 65247;ﻰ ﻭﺗﺨﻴّﻠﻰ ﺍﺳ= 5174;. ﻭﻟﻰ ﺑﺰﺭﮔﺴﺎ&#= 65247;ﺎﻥ ﺑﺎ ﭼﻪ ﺭﻧﺠﻬﺎ&= #1548;ﺑﺎﺯ ﺑﮑﻤﺎل هنری ᥷= 2;ﻮﺩ ﻧﻤﻴﺮﺳﻨﺪ. ﻣﮕ&= #65198; ﺍﺯ ﮐﻮﺩکی ﺒﺎ= 5251;ﻮﺳﻴﻘﻰ ﺑﺰﺭﮒ ﺷﺪه ﺒﺎ&#= 65207;ﺪ. ﻭﻋﻮﺍﻣﻞ ﻣﻨﻔ&#= 65264;،ﻣﺨﺎﻟﻒ ﺫﻭﻕ ﻫﻨﺮﻯ،ﭘ= 5268;ﺪﺍ ﻧﮑﺮﺩﻩ،ﮐﻪ ﺗ= 5192;ﻠﻴﻪ ﻭ ﺗﺰﮐﻴﻪ ﺁﻥ ﻧ= ﻤﺎﻳﺪ ﻭﻣﺪﺍﻡ ﺁﻣﻮﺯ&#= 65207;ﻬﺎﻯ ﺑﻴﺸﺘﺮ ﻣﻴﮕﻴ&#= 65198;ﺩ،ﮐﻪ ﺗﺤﻠﻴﻪ ﻫﺎﻯ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﻭ ﺳﺮﻳﻌﺘﺮ = ﺩﺍﺭﺩ ﺁﻧﮕﺎﻩ ﺑﺘﺠﻠ&#= 1617;ﻴﺎﺕ ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ. ﻭ ﺳﺎﻟﻚ ﻧﻴﺰ ﺑ= ﺘﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ ﮐﻪ ﮔﺎهی ﮐﻪ ﻫ&#= 65256;ﺮﻣﻨﺪ ﻭ ﺷﺎﻋﺮ ﻭ ﻧﻘّ&= #65166;ﺵ ﻧﻴﮑﻮﺋﻰ ﻣﻴﺸ&#= 65262;ﺩ ﮔﺮﭼﻪ ﺑﺎﺯ ﻫﺪ&= #65233; ﺁﻧﻬﺎ ﺗﺮﺑﻴﺖ &= #65261; ﺗﺬﮐّﺮ ﺩﻳﮕﺮ= 5165;ﻥ،ﺑﺮﺍﻯ ﺭﺍﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻤﺎﻝ= ; ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﺳﺖ ﮔﺮﭼﻪ ﺁﻏﺎﺯ ﺍ&= #65199; ﺗﺮﺑﻴﺖ ﺟﺴﻴﻤ&#= 65264; ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺗ&= #65198;ﺑﻴﺖ ﺫﻫﻨﻰ ﻣﻌﻠّﻤ= 5166;ﻥ ﻣﺪﺍﺭس ﺧﻮﺩ ﻣ&#= 65264; ﺁﻣﻮﺯﺩ ﺁﻧﮕﺎ&#= 65257; ﺷﺎﻳﺪ ﺫﻫﻦ ﻧﻴ&= #65198;ﻭﻣﻨﺪﻯ ﻳﺎﻓﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﺭ ﺑﺮﺍﺑﺮﺣﻘ&#= 65166;ﻳﻖﺍﻟﻬﻰﺗﺼʌ= 62;ﺭﺍﺕﺩﺭﺳﺘﻰﭘ= ﻴﺪﺍﮐﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﺎ= ﺭﮐﻮس ﺍﻭﺭﺍﻟﻴﻮس ﺣ= 4401;ﻴﻢ ﻣﻴﮕﻮﻳﺪ،ﻇﻦ = 5261; ﮔﻤﺎﻥ ﺭﺍ ﺍﺯ ﺧ= ﻮﺩ ﺩﻭﺭ ﮐﻦ، ﻧﺠﺎ&#= 65173; ﺧﻮﺍﻫﻰ ﻳﺎﻓﺖ. = ﻭ ﺑﺮﺍﻯ ﺁﻥ ﺗﻮ ﺟ= ﻬﺪ ﻭﮐﻮﺷﺶ ﺧﺴﺘﮕ&#= 65264; ﻧﺎﭘﺬﻳﺮ ﺧﻮﺩ&#= 65197;ﺍ ﺑﮑﻦ ﻫﻴﭻ ﻣﺎﻧ&= #65228;ﻰ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﻧ&= #65192;ﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﮐﻮ= ﺷﺶ ﻋﻤﻠﺎ ﺩﺭ ﺟﻬﺎ&= #65193; ﺑﺸﻬﻮﺩ،ﻭ ﺟﻬ= 5194; ﻭﻫﻤّﺖ ﺳﺎﻟﻚ &#= 65169;ﻤﻌﻨﻰ ﻋﻤﻴﻖ ﺗﺮ ﻭﻣث&#= 1576;ت ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ= ﻧﻪ ﺟﻬﺪ ﺩﺭ ﻣُﺸﺖ &= #65169;ﺮ ﺳِﻨﺪﺍﻥ ﮐﻮﺑ= 5268;ﺪﻥ. ﮔﺎﻫﻰ ﺩﺭﻧﺪﮔ&#= 65264; ﺍﻓﺮﺍﺩ،ﺗﻨﻬA= 166; ﻳﻚ ﻇﻦ ﻭ ﺗﺼﻮﺭ= ﻏﻠﻂ،ﺗﻤﺎﻡ ﻋﻤﺮ ﺍﻭ ﺭﺍ ﺍﺷ= ﻐﺎﻝ ﻣﻴﮑﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺗﻠﻒ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﭼﻮﻥ ﻣﺘﻮﺟّﻪ ﺷﻮﺩ= 548;ﺧﻴﻠﻰ ﺩﻳﺮ ﺷﺪﻩ ﺍﺳﺖ.= ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌ&#= 65194; ﻋﺎﻗﻞ، ﺣﺘﻰ ﺑ&#= 65236;ﺮﺩﺍ ﻭﺍﮔﺬﺍﺭ ﮐﺮﺩ&#= 65253; ﻭﻇﺎﻳﻒ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺧﻴﻠﻰ ﺩ&= #65267;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﭘ= ﻴﮑﺘﻮس ﺣﮑﻴﻢ ﻧﻴﺰ ﻣﻴ&= #64405;ﻮﻳﺪ،ﺍﮔﺮ ﺑﺎﻧﺴﺎﻥ ﺷﺮﻭ&#= 65197; ثاﺑﺖ ﮐﻨﻰ،ﮐʌ= 58; ﺑﺎﻳﺪ ﮐﺎﺭﺵ ﺩﺭﺳﺖ ﺑ&= #65166;ﺷﺪ، ﻭ ﻳﺎ ﺑﮕﻮﻳﺪ،&#= 64400;ﻪ (ﻣﻦ ﺩﺭﺳﺖ ﻧﻤﻴ= ﺪﺍﻧﻢ) ﺑﺎﺻﻠﺎﺡ ﺍﻭ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻤﻚ ﺷﺪﻩ ﺍA= 203;ﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻨ&= #65242; ﺗﺼﺪﻳﻖ ﮐﻨﺪ. ﺑ= ﺬﺭ ﻧﻴﮑﻮﺋﻰ ﺩﺭ ﺩ&= #65245; ﺍﻭ ﮐﺎﺷﺘﻪ ﺷﺪ&= #65257;،ﺗﺎﺑﺎﻏﺒﺎʌ= 53; ﺍﻟﻬﻰ ﭼﮕﻮﻧﻪ &= #65153;ﺑﻴﺎﺭﻯ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﺍ&= #65267;ﻦ ﺑﺬﺭ ﺭﺍ ﺑﮑﻨﺪ = ﺗﻮ ﻧﻴﮑﻮﺋﻰ ﮐﻦ ﻭ = ﺩﺭﺩﺟﻠﻪ ﺃﻧﺪﺍﺯ،ﮐﻪ ﺍ= 5267;ﺰﺩ ﺩﺭ ﺑﻴﺎﺑﺎﻧﺖ &= #65193;ﻫﺪ ﺑﺎﺯ. ﭼﻪ ﺑﺨﻮﺩ= ﻧﻴﮑﻮﮐﺎﺭ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65260;ﺘﺮ، ﻭﭼﻪ ﺩﺭ ﺁﻳﻨﺪ&= #1607;ﻫﺎﻯ ﺑﻌﺪﻯ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﮐﻪ ﻧﻴﮑﻮﺋﻰ ﻳ&= #65166;ﻓﺖ. ﻧﻴﮑﻮﮐﺎﺭ ﺁﻧ&#= 64405;ﺎﻩ ﺷﺎﻫﺪ ﺑﻨﺘﻴﺠ&#= 65258; ﮐﺎﺭ ﺧﻮﺩﺵ ﻣﻴ&= #65198;ﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA><o:p></o:p></spa= n></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM073><span dir=3DLTR>M073</span></a><span dir=3DRTL></span= ><span dir=3DRTL></span> </p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DFA style=3D'mso-bidi-language:FA'>حک= 40;م با حکمت و پیر &= #1588;ایسته حکومت بر دلهای سالکا= 06;</span></b><span lang=3DFA style=3D'mso-bidi-language:FA'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA><o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺗﻌﺮﻳﻒ ﺍﻭﻟﻴ&#= 1617;ﻪ ﺭﻭﺍﻗﻴّﻮﻥ ﻋ= 5166;ﺭفان ﻳﻮﻧﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺣﮑﻴﻢ ﮐﺴﻰ ﺍﺳ&= #65174;، ﮐﻪ ﺑﺎ ﻃﺒﻴﻌﺖ = ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨﺪ،ﻭ ﺗﺠ= 5252;ّﻠﺎﺕ ﻭ ﺍﺿﺎﻓﺎﺕ ﺩﺭ = ﺯﻧﺪﮔﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺍﮔﺮ= ﺍﻳﻦ ﺣﮑﻴﻢ ﻓﻴﻠﺴﻮ&#= 65233; ﻣﺎﺩﻩ ﮔﺮﺍ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﺠ&= #65252;ّﻠﺎﺕ ﻭ ﺗﻈﺎﻫﺮ ﺑﻌﻠ&= #65250; ﻭ ﺧﻮﺷی ﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ . ﭼﻮﻥ ﺍﺳﺘ= ;ﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺑﻬ&#= 65176;ﺮﻳﻦ ﺣﻘﻮﻕ ﺭﺍ ﺩﺭﻳ&= #65166;ﻓﺖ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺣ= ﮑﻴﻢ ﺍﻟﻬﻰ ﮐﺎﻣﻠﻰ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺩﺭ ﺩﻭﺭ&= #65257; ﭼﻨﺪﻳﻦ ﺳﺎﻟﻪ &= #65191;ﻮﺩ ﺩﺭﻋﺰﻟﺘﮕﺎﻩ &#= 65203;ﻠﻮﮐﻰ،ﺑﺎ ﺩﻭ ﻗﻄﻌﻪ ﭘﺎﺭ&= #64380;ﻪ ﺍِﺣﺮﺍﻡ ﺳﺎﺩ= 5257; ﺧﻮﻳﺶ ﺑﻮﺩﻩ،= 5261;ﺍﻳﻨﻚ ﮐﻪ ﺑﮑﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺳ&= #65248;ﻮﮐﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺭﺳﻴﺪﻩ، &#= 65169;ﺨﺼﻮﺹ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺭ&= #65165; ﺩﺭﻋﺰﻟﺘﮕﺎﻩ &#= 65239;ﺮﺍﺭ ﺩﺍﺩﻩ، ﻫﻤﭽﻨ= 5166;ﻥ ﺑﺪﻭﻥ ﺗﺠﻤّﻠ= 5166;ت ﺪﻧﻴﻮﻯ ﻭﺑﺸﺮ&#= 1740; اﺳﺖ. ﻣﮕﺮ ﺩﺭ ﺣ= ﺪّ ﺿﺮﻭﺭﺕ ﻭﻧﺎﭼ&#= 65166;ﺭﻯ. ﻭ ﺍﮔﺮ ﺣﮑﻴﻢ ﻣ= ﻴﮕﻮﻳﺪ، ﮐﻪ ﺯﻧﺪﮔﻰ ﺑﺎ = ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑ&= #65166;ﺷﺪ، ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﻧﺪ،ﻭ نه با ﻋﻘﻞ ﻣﺘﻮﺭ= 5249; ﻣﺎﺩﻯ ﮐﻪ ﺗﺸﻨ&= #65258; ﺩﻧﻴﺎ ﻭ ﺑﻘﺎﻯ = ﻫﻤﻴﺸﮕﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ.= ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺣﮑ&#= 65268;ﻢ ﺭﺍ ﮔﻔته اﻧﺪ= 48; ﮐﻪ ﻓﺎﻗﺪ ﺷﻬﻮﺕ ﻭ = ﻏﺮﻭﺭ ﻭﺗﮑﺒّﺮ ﺍﺳﺖ. &= #65199;ﻳﺮﺍ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺑﺎ ﺷﻬﻮﺕ = ﺟﻨﺴﻰ ﻭﻫﺮﺷﻬﻮﺕ ﺷﮑ&#= 65252;ﻰ،ﻭ ﺩﺍﺷﺘﻨﻰﻫﺎﻯ &#= 65199;ﺍﺋﺪ ﻣﺒﺎﺭﺯﻩ ﺩﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﻫ&= #65252;ﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﭘﻴﺮﻯ ﻭ ﺑﻴﻤﺎ&= #65197;ﻯ ﺗﺮﻙ ﺷﻬﻮﺕ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ. ﻭ ﺍﻟ= ّﺎ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #64380;ﻮﻥ ﻫﺮ ﺣﻴﻮﺍﻥ،ﮐ= 5166;ﺭﺩﻳﮕﺮﻯ ﺟﺰ ﺷﻬﻮﺕ ﺭﺍﻧ&= #65264; ﭘس ﺍﺯ ﺳﻴﺮﻯ ﻧ&= #64405;ﺮﺍﻧﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺻﻔﺎ= ﺗﻰ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﺍ= ﻫﻞ ﺣﮑﻤﺖ ﺍﻟﻬﻰ ﺍ&= #65199; ﻋﺮﻓﺎ ﮔﻔته اA= 255;ﺪ. ﺻﻔﺎﺕ ﺧﺸﻚ ﻭ ﻇ= ﺎﻫﺮﻯ ﻭ ﺭﺳﻤﻰ ﻧﻴﺴﺖ.= ﺑﻠﮑﻪ ﺩﺭ ﻋﻤﻖ ﻣﻌﻨﻰ&= #1548;ﺻﻔﺎﺕ ﺭﺍ ﺩﺭ ﮐﻤﺎﻝ ﺁ= ﻥ ﺩﺭ ﻧﻈﺮ ﻣﻴﮕﻴ&= #65198;ﻧﺪ. ﺯﻳﺮﺍ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺍﺳﻢ ﺑﺎ ﻣﺴﻤّ&#= 65166; ﺑﺎﺷﻨﺪ. ﺣﮑﻴﻢ = ﺍﻟﻬﻰ ﻳﺎ ﻣﻌﺼﻮﻡ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﻭ ﺍﺯ ﮔﻨ= ﺎﻩ ﺍﺳﺖ،ﮐﻪ ﮐﺎﻣ= 5248;ﺎﻥ ﺑﺨﺼﻮﺹ ﮐﺎﻣﻠ&#= 65166;ﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻟﺎﻳﺖ ﻣ= ﺤﻤﺪﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺭﻧﺪ. ﭼﻮA= 253; ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪه اند. ﻭ ﺍلاّ ﮐʋ= 66;ﻣﻠﺎﻥ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ&#= 1548;ﮔﺮچه ﻮﻇﺎﻳﻒ ﻋﺒﺎﺩ&#= 65263; ﺑﻴﺸﺘﺮ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﻨﺪ،ﮔﻨﺎﻩ = 5203;ﻠﻮﮐﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﮐ= ﻪ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﻣ&= #65268;ﺪﺍﻧﻨﺪ،ﻫﺮʃ= 80;ﻪ ﺑﻴﺸﺘﺮ ﭘﻴﺸﺮ&#= 65261;ﻯ ﺗﮑﺎﻣﻞ ﻭ ﺫﺧﻴ&= #65198;ﻩ ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65175;ﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻧ&= #65252;ﺎﻳﻨﺪ. ﺍﮔﺮ ﺣﮑﻴﻢ ﻣﻰ = ﺑﻴﻨﻴﻢ ﮐﻪ ﻣﺤﺪﻭﺩ ﻫﻢ = ﻫﺴﺘﻨﺪ،ﻭﺧﻮA= 193;ﺭﺍ ﺁﺯﺍﺩ ﺍﺯﻫﺮ ﻗ&= #65268;ﺪ ﻭﺑﻨﺪﻯ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﻳﺎﺧﻮﺩ᥷= 7;ﺍ ﻏﻨﻰ ﻣﻴﺸﻨﺎﺳ&#= 65256;ﺪ که ﭽﻮﻥ ﻣﺴﻴح = 5170;ﻤﺎل ﻮﻣﻨﺎﻝ ﺩﻝ ﻧﻤ&= #65268;ﺒﻨﺪﺩ. ﺍﮔﺮ ﻫﺮ ﭼﻴﺰﻯ = ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺑﮕﻴﺮ&= #65193;، ﺑﺎ ﮐﻤﻚ ﺩﺳﺖ ﺩ= ﻳﮕﺮش ﻤﻴﺒﺎﺷﺪ. نه ﺒ&#= 65268;ﺶ ﺍﺯ ﻃﺎﻗﺖ ﺁﻥ ﺑ= ﺮﻭﺍﻥ ﺣﮑﻴﻢ،ﮐﻪ ﭼﻪ &#= 64380;ﻴﺰﻯ ﺭﺍ ﺑﺮ ﺩﺍﺭﺩ،&#= 65261; ﭼﻘﺪﺭ ﺑﺮﺩﺍﺭ&#= 65193; ﻭ ﭼﮕﻮﻧﻪ ﻣﻌﻘ&= #65262;ﻝ ﺑﺮﺩﺍﺭﺩ. ﺩﺳﺖ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ &= #65175;ﻤﺎﻳﻞ ﺑﺪﻫﺶ ﺩﺍﺭﻧﺪ&#= 1548;ﻭﻧﻪ ﮔﺮﻓﺘﻦ. ﻭ ﺩﺳﺖ= ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﻣﻴ&= #64405;ﻴﺮﻧﺪ. ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ &= #65199;ﻳﺎﺩﻯ ﺩﺭ ﺑﺎﺭﻩ ﻣﺮﮒ = ﺣﮑﻴﻤﺎﻥ ﮔﻔﺘﻪ ﺷﺪﻩ،ﮐ= 5258; ﺁﺭﺯﻭﻯ ﺁﻧﻬﺎ &= #65169;ﻮﺩه اﺳﺖ. ﻣﻨﺘﻬﺎ ﻧ&= #65252;ﻰ ﺧﻮﺍﻫﻨﺪ ﺑﺮ ﺧ&= #65248;ﺎﻑ ﻧﻈﺮﺍﻟﻬﻰ ﺑﻤ&#= 65268;ﺮﻧﺪ. ﻭﺑﺮﺍﻯ ﺑﻘﻴﻪ &= #65227;ﻤﺮ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﺍﺩ&#= 65165;ﻣﻪ ﺑﺪﻫﻨﺪ. ﺷﮑﻨج&#= 1607; گرﻯ ﺣﮑﻴﻤﻰ ﺭ= 5165; ﺷﮑﻨﺠﻪ ﻣﻴﮑﺮ&#= 65193;،ﻭﻟﻰ ﺣﮑﻴﻢ ﺣﺮﻑ ﻣﻴ&= #65200;ﺩ ﻭ ﻧﺎﺳﺰﺍ ﻣﻰ ﮔ= ﻔﺖ. ﻭﭼﻮﻥ ﺷﮑﻨﺠﻪ &= #64404;ﺮ ﺧﻮﺍﺳﺖ ﮐﻪ ﺯﺑ&= #65166;ﻧﺶ ﺭﺍ ﻗﻄﻊ ﮐﻨﺪ،&#= 65187;ﮑﻴﻢ ﺧﻮﺩ ﭼﻨﺎﻥ ﮐﺮ&= #65193;،ﮐﻪ ﺑﺎ ﺩﻧﺪﺍﻧﻬﺎ&#= 65267;ﺶ ﺁﻧﺮﺍ ﻗﻄﻊ ﻧﻤ&= #65262;ﺩ. ﺣﮑﻴﻢ ﺍﻟﻬﻰ ﺍ&= #65251;ﻴﺎﻝ ﻭ ﻫﻮﺳﻬﺎﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﺤﺪﻭﺩ ﻣﻴﮑﻨ&#= 65194;،ﻭﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﺪ،ﻋﻘﺎﻳʋ= 94; ﻋﻘﻠﻰ ﻭ ﺣﺮﮐﺎ&= #65173; ﺁﺯﺍﺩ ﺟﺴﻤﻰ،= 5261;ﮐﻨﺘﺮﻝ ﻫﻮﺳﻬﺎﻯ ﻧﻔﺴ&#= 65166;ﻧﻰ ﺍﺳﺖ. ﺣﮑﻴﻢ ﻫﺮ= ﮔﺰ ﺩﺭﻣﺮﮒ ﻏﺎﻓﻞ &= #64404;ﻴﺮ ﺷﺪﻧﻰ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﺧﻮﺩ ﺗﺠﺮﺑﻴّ= 5166;ﺕ ﭼﻮﻥ ﻣﺮﮒ ﺭﺍ ﺩ= ﺍﺷﺘﻪ. ﻭﺁﻧﺮﺍ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﭘﺎﺩ&#= 65165;ﺷﻬﺎی اﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&#= 65268;ﺪﺍﻧﺪ. ﻭ ﻣﺮﮒ ﺭﺍ ﺷﺮ ﻧ= ;ﻤﻴﺪﺍﻧﺪ. ﺯﻳﺮﺍ ﺑﻘﻮﻝ ﻣ&= #65248;ّﺎﻯ ﺭﻭﻣﻰ، ﻫﺮ ﺑﺎ&#= 65197; ﮐﻪ ﻣﺮﺩﻩ ﺍﺳﺖ&= #1548;ﺩﺭ ﻭﺿﻊ ﺑﻬﺘﺮﻯ ﻣ&= #65176;ﻮﻟﺪ ﺷﺪﻩ ﺍﺳﺖ. ﺍﺯ ﺟ= ;ﻤﺎﺩﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ. ﭘس ﭼﻪ= ﻭﻗﺖ ﺑﻮﺩﻩ،ﮐﻪ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﻣﺮﺩﻥ ﮐﻢ ﺷﺪﻩ = ﺍﺳﺖ؟ﻭ ﻣﺮﮒ ﺭﺍ ﺭﻭﻳﻪ = ﺩﻭﻡ ﺳﮑّﻪ ﺯﻧﺪﮔﻰ &#= 65251;ﻴﺪﺍﻧﻨﺪ،ﻭ᥽= 1;ﻌﺘﻘﺪﻧﺪ ﮐﻪ ﺭﻧﺞ ﻣﺮﺩﻡ = ﺍﺯ ﻣﺮﮒ،ﺑﺨﺎﻃﺮ = 5175;ﺮس ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ. ﮐ= ;ﻪ ﺗﺼﻮﺭﺍﺕ ﺑﺎﻃ&#= 65246; ﺑﺮﺍﻯ ﺁﻥ،ﻭ ﺑ&#= 65198;ﺍﻯ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺩ= ﺍﺭﻧﺪ . ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ= ;ﺭﺩﻫﺎﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺳﺖ،ﻭﻳﺎ ﺑﻌ= 5194; ﺍﺯ ﻣﺮﮒ ﺩﺭﮐﺎ&= #65197;ﻣﺎﻫﺎ. ﺯﻳﺮﺍ ﻣﺮﮒ ﺧﻮ&= #65193; ﺑﺮﺍﺩﺭﺧﻮﺍب = 575;ﺳﺖ،ﻧﻪ ﺁﻏﺎﺯﺵ ﭘﻴﺪﺍ &= #65165;ﺳﺖ،ﻭﻧﻪ ﻃﻮﻝ ﺯﻣﺎﻥ ﺁﻥ = . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﮑﻤﺎ ﻣﻌﺘﻘﺪﻧﺪ،ﮐA= 204;ﻰ ﮐﻪ ﺍﺯ ﺣﻮﺍﺩث &= #65255;ﻴﮑﻮﺋﻰ را ﺍﺳﺘﻘﺒﺎل A= 256;ﮑﻨﺪ،ﻭﺭﻭﻯ ﺧﻮﺵ ﻧﺸﺎﻥ ﻧﺪ&= #65259;ﺪ ﻣﻮﺟﻮﺩﺍﺗﻰ ﺑ&#= 65194;ﻭﻥ ﺍﺣﺴﺎس ﻋﺎﻃﻔ= 5264; ﻫﺴﺘﻨﺪ. ﮔﺮچه اﺣﺴﺎس عصبی ﺩ= ;ﺍﺭﻧﺪ،ﺣتی ﺴﺮ ﺟﺪﺍ ﺷﺪﻩ ﺍ= ﺯ ﺗﻦ احستس ﺩﺍ᥷= 7;ﺩ. ﻭ ﺑﺎﻟﺄﺧﻴﺮﻩ &= #65175;ﺤﻘﻴﺮ ﻣﺮﮒ،ﻋﻠﺎﻣﺖ = 5251;ﺸﺨّﺼﻪ ﻋﺮﻓﺎ ﻭﺣﮑﻤﺎ&#= 65263; ﺭﻭﺍﻧﻰ ﻭ ﺧﺎﻧ&= #65240;ﺎﻩ ﻧﺸﻴﻨﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺍﮔﺮ ﻣﺨﺎﻟﻔت &#= 65170;ﺎ ﻣﺮﮒ ﺩﺍﺷته ﺒ= 5166;ﺷﻨﺪ،ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﭘﻴﺮ&#= 65261; ﺁﻧﻬﺎ ﮐﻪ ﻧﻤﻰ = ﺧﻮﺍﻫﻨﺪ ﺑﺪﻭﻥ ﭘﻴﺮ ﺑﺎ&= #65207;ﻨﺪ ﮐﻪ ﻧﺘﻮﺍﻧﻨﺪ &= #65169;ﻨﻬﺎﻳﺖ ﻣﻘﺼﻮﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺑﺮﺳﻨﺪ. ﺑﻘﻮﻝ = ﺣﮑﻴﻤﻰ ﮐﻪ ﻣﻴﮕﻔﺖ،ﻣ= 5262;ﺟﻮﺩﺍﺕ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺪﻧﻴﺎ ﺷﺘﺎﺏ ﻭ ﺍﺻﺮﺍ&= #65197; ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺭ= ﻭﺍﺡ ﺑﺮﺯﺧﻰ ﺩﺭ ﻣﻠ&= #64401;ﻮﺕ ﺁﻧﻘﺪﺭ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﭘﺎﻧﺼﺪ ﻣﻴ&= #65248;ﻴﻮﻥ ﺍﺳﭙﺮﻡ بتلاش= ; ﻣﻰ ﺍﻧﺪﺍﺯﻧﺪ. ﮐﻪ = ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ ﺍﺳﭙﺮ&= #65249; ﻫﺎ ﻣﻮﻓﻖ ﻭﺭﻭ&= #65193; ﺑﻨﻄﻔﻪ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﺑﻘﻴﻪ ﺑﺎﺭﻫ&= #65166; ﻭ ﺑﺎﺭﻫﺎ،ﺍﻳ= 5254; ﺗﻠﺎﺷﻬﺎ ﺭﺍ ﺗ&= #64401;ﺮﺍﺭ ﻣﻴﮑﻨﻨﺪ، ﺗﺎ &#= 64400;ﺪﺍﻡ ﻭ ﮐﻰ ﻣﻮﻓﻖ ﮔﺮ= ﺩﺩ. ﻭﻟﻰ ﭘس ﺍﺯ ﺗﻮ&= #65247;ﺪ، ﺣﺎﺿﺮ ﺑﻤﺮﮒ ﻧ&= #65268;ﺴﺘﻨﺪ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;. ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻣﺎ= ﻝ ﻭﺍﻭﻟﺎﺩ ﻭ ﺍﻣ&= #65248;ﺎﻙ. ﮐﻪ ﺍﻳﻨﻬﺎ ﻧﻴ&= #65200; ﺍﺯ ﻭﺍﺟﺒﺎت ﺰ&#= 65255;ﺪﮔﻰ ﺍﻧﺴﺎن ﺪﺭﺟﻬ= 5166;ﻥ ﻧﻴﺴﺖ. ﻧﺘﻴجه عوﺍﺭض ﺠَﻨﺒ᥾= 4; ﺷﻬﻮﺍت ﺠﻨﺴﻰ ﻭﺟﺴﻤﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺗﻨﻬﺎ ﻋﺎﺭﻓ&= #65166;ﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺑﺮﺍﻯ ﻣﺮﮒ ﻋﺠ&= #65248;ﻪ ﺩﺍﺭﻧﺪ. ﭼﻪ ﺩﺭ= ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ،ﻭﻇﻴﻔʌ= 58; ﻧﻬﺎﺋﻰ ﺧﻮﺩ،= 4404;ﺮﭼﻪ ﺑﺠﻬﺎﻥ ﻧﻴﺰ ﺑ&= #65166;ﺯﻧﮕﺮﺩﻧﺪ ﻭ ﻳﺎ ﭘس ﺍﺯ ﮐﻤ= ﺎﻝ،ﮐﻪ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ &= #65261;ﻧﻮﻉ ﺑﺸﺮﻯ، ﻫﺮﮔﺰ &#= 65153;ﻧﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺭﺍﺿﻰ ﻧA= 252;ﻰﮐﻨﺪ ﻭﻣﻴﺨﻮﺍﻫﻨﺪ &#= 65259;ﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺑﻨﺰﺩ &= #65191;ﺪﺍﻯ ﺧﻮﺩ ﺑﺮﻭﻧﺪ،= 5261; ﺑﻮﻋﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﻳﺶ ﻧﻴﺰﺑﺮ&#= 65203;ﻨﺪ. ﻭﻟﻰ ﻧﻪ ﺑﺤﻮﺭ&= #65267;ﻪ ﻫﺎﻯ ﺑﻬﺸﺘﻰ،= 5169;ﻠﮑﻪ ﺑﺮﺟﻌﺘﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ&#= 1548;ﺩﺭ ﻋﺼﺮﻭﻟﺎﻳﺖ ﻣ&#= 65260;ﺪﻯ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65197;بّ ﺮﺣﻤﺎﻥ. ﻭ ﺑﻘﻮ= ﻝ ﺣﮑﻴﻤﻰ،ﺩﻳﮕA= 198;ﺍﻥ ﭼﻮﻥ ﻋﻨﮑﺒﻮﺕ &= #65251;ﺸﻐﻮﻝ ﺷﮑﺎﺭ ﻣﮕس ﺩﺭ &= #65183;ﻬﺎﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻫﺮ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻓﺘﺨﺎﺭﻯ ʋ= 93;ﺭ ﺟﻬﺎﻥ ﺭﺍ ﭘﻮﭺ = ﻣﻴﺪﺍﻧﻨﺪ،ﻣ@= 405;ﺮ ﺭﺳﻴﺪﻥ ﺑﺮﺿﺎ&#= 65267;ﺖ ﺍﻟﻬﻰ،ﻭ ﺷﻬﻮ= 5193; ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198; ﺧﻮﺩ. ﺑﺎﻳﻦ ﺩﻟ= ﻴﻞ ﮐﻪ ﺭﺿﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭﺭؤﻳﺎﻫ= 5166; ﺩﻳﺪه اﻧﺪ،ﻭ A= 251;ﺪﺍﻡ ﮔﺮﺩﺷﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﺩﺍﺭﻧﺪ. ﻭ ﻟﺬﺍ= ﺑﻘﻴﻪ ﻋﻤﺮ ﺭﺍ ﻣﺸﻐﻮ&= #65245; ﺳﭙﺎس ﺧﺪﺍ ﻭ ﻳ&= #65166; ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ&#= 1548;ﮐﻪ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺣﮑ= ﻴﻢ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺁﻥ ﺗﻤﺎﻡ ﺟﻬﺎ&= #65253; ﻣﻴﺪﺍﻧﺪ. ﮔﺮﭼ&= #65258; ﻫﺪﻑ ﻓﻠﺴﻔﻰ ﻭ = ﺟﺎﻩ ﻃﻠﺒﻰ ﺣﺰﺑﻰ ﻭ = ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5242; ﺍﺯ ﺳﻴﺎﺳﺖ ﻣﺤ&= #65248;ﻰ ﺻﺤﺒﺖ ﻧﻤﻰ ﮐﻨ&= #65194;. ﺩﺭ ﻫﺮ ﮐﺎﺭﻯ ﺩ= ﺭ ﺣﮑﻮﻣﺖ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺩﻣﮑﺮﺍﺗﻴﻚ ﻣ&#= 65198;ﺩﻡ ﻫﻤﺮﺍﻩ ﺍﺳﺖ. ﺍ= ﻣﺎ ﺍﺯ ﻫﺮﮔﺰ ﺗﻘﻠ&= #1617;ﺐ ﺑﻨﻔﻊ ﮔﺮﻭﻩ ﺧ&= #65262;ﺩ ﭼﻮﻥ ﺳﻴﺎﺳﺘﻤ&#= 65194;ﺍﺭﺍﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤ&#= 65268;ﮑﻨﺪ. ﻭ ﺣﮑﻴﻢ ﺍﻟﻬﻰ = ﺍﺯ ﺁﻥ ﺟﻬﺎﻧﻴﺎﻥ &= #65165;ﺳﺖ. ﺑﺮﺍﻯ ﻣﻠﻴّﺖ &#= 65261; ﺳﺮﺯﻣﻴﻦ ﻭﻣﺬ&#= 65259;ﺐ ﻗﻮﻡ ﺧﻮﺩ ﺍﻋﺘ&= #65170;ﺎﺭﻯ ﻣﻴﺪﺍﻧﻨﺪ. ﻫﻤ&= #65268;ﺸﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﻋﺎﺭﻓﺎﻥ ﺯﻣ&= #65166;ﻥ،ﭼﻪ ﺍﺯ ﺷﻬﺮ ﮊﻭﭘﻴ&= #65176;ﺮ ﻣﻴﮕﻮﻳﺪ،ﻳﺎA= 165;ﺯ ﺍﺭض ﻤﻠﮑﻮت ﻮ &#= 65183;ﺎﻟﻘﺎ ﻭ ﺟﺎﺑﻠﺴﺎ،ﻭ= 5267;ﺎ ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258;. ﮔﺮﭼﻪ ﺩﺭ ﺍﻳﻨ&= #64405;ﻮشه ﺠﻬﺎن ﺒﻴﻨﻰ،A= 191;ﻮﺩﺭﺍ ﺩﺭﺟﻤﻊ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﻳﻌﻨﻰ ﺩﺭﺍﺣﻮﺍﻝ ﺟﻢ &= #65207;ﺪﻥ ﻭ ﮐﺴﺐ ﺗﺠﺮﺑﻪ = ﺑﺎ ﺣﻔﻆ ﻋﻘﻴﺪﻩ ﻭ&= #65187;ﺪﺗﻮﺟﻮﺩ ﺗﻤﺎﻡ ﻫﺴﺘﻰ،= 4380;ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺳﺪ ﺑﻨﻮﻉ A= 169;ﺸﺮﻯ. ﻭﻗﺸﺮﻳﻬﺎی ﻳ= 5252;ﺬﻫﺒﻰ ﺩﺭ ﺗﻔﺮﻗﻪ ﺧﻮ&= #65193; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮐﻪ ﺑﻌﺪﻫﺎ ﺗﻤﺎﻡ &= #65251;ﺬﺍﻫﺐ ﻓﻠﺴﻔﻰ ﻭ ﺩﻳﻨ&= #65264;،ﺍﻳﻦ ﺣﺎﻝ ﺗﻔﺮﻗﻪ ﺭ&= #65165; ﺭﻫﺎ ﻧﮑﺮﺩﻧﺪ&#= 1548;ﻭﺣﺘﻰ ﺑﮑﺸﺘﺎﺭ ﻳﮑﺪ&#= 65267;ﮕﺮ ﭘﺮﺩﺍﺧﺘﻨﺪ،A= 261; ﻓﺘﻮﺍﻯ ﺷﺮﻋﻰ &= #65261; ﺍﻟﻬﻰ ﻣﺮﮒ ﻣﻴ&= #65194;ﻫﻨﺪ. ﻭﻟﺬﺍ ﺭﻭﺍﻗﻴ&#= 1617;ﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;، ﻫﻤﻴﺸﻪ ﺍﺯ ﺳﺮ&= #65255;ﻮﺷﺖ ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺘ&= #65166;ﻓﻴﺰﻳﻚ ﺧﻮﺩ،ﺍﻳﻦ ﺟﻤ= 5226; ﻭﺟﻤﻌﻴّﺖ ﺭﺍ= 548;ﻋﻠّﺖ ﻫﻤﻪ ﺍﻣﻮﺭ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻭﺣﺪ&= #1578; ﻭﺟﻮﺩ ﺩﺭ ﻫﺴﺘ&= #65264;،ﮐﻪ ﺩﺭ ﺧﺪﺍﻯ ﺍﻟﻠ&= #65258;،ﺗﺠﻠّﻰ ﻧﻬﺎﺋﻰ ﺍﺳﺖ. ﮔ= ﻮﺋﻰ ﺩﺭ ﻫﺴﺘﻰ ﺟﺰ ﺧ= ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﮐﺴﻰ ﻧﻴ&= #65204;ﺖ. ﺁﻧﭽﻪ ﻫﺴﺖ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺻﻔﺎﺗﻰ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻣﻮﻗﺖ،ﺍﺯ ﻳﻚ &#= 65197;ﻭﺡ ﺑﺎ ﺍﺻﻠﻰ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﻋﺮﻓﺎ ﭘﺨ= ﺘﮕﻰ ﺭﻭﺍﻗﻰ ﺍﻭﻟﻴ&#= 65258; ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﺗ&= #65254;،ﻭ ﺳﭙس ﺩﺭ ﺭُﻡ ﺑ&#= 64401;ﻤﺎﻝ ﺧﻮﺩ ﺭﺳﺎﻧﺪﻧ&#= 65194;. ﮔﺮﭼﻪ ﻳﻮﻧﺎﻧ&#= 65268;ﺎﻥ ﺑﻠﻬجه لاﺗﻴن گفتند ﻫﻤﺎﻥ ᤨ= 4;ﻮﻧﻪ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﺑﻠﻬﺠﻪ ﻋﺮﺑﻰ &= #65235;ﻠﺴﻔﻪ ﺭﺍﺩﻧﺒﺎﻝ ﮐﺮ&#= 65193;ﻧﺪ. ﮐﻪ ﺿﺮﻭﺭﺕ ﺳﻴ&= #65166;ﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺯ&= #65251;ﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺍ= ;ﻟّﺎ ﺑﻬﺮ ﺯﺑﺎﻥ ﻣﻴ&= #65176;ﻮﺍﻥ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ &= #65261; ﻋﻘﺎﻴﺪ ﮐﺮﺩ ﺍ&= #64404;ﺮ ﻧﺎﺭﺿﺎﻳﺘﻰ ﺩ&#= 65165;ﺭﻧﺪ،ﺑﻤﺮﻭ᥷= 7; ﺑﺮﻃﺮﻑ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻟﺬﺍ ﺭُﻡ ﻗﺒﻠ&#= 65258; ﺯﻣﺎﻥ ﺷﺪ،ﻳﺎ &#= 65199;ﻣﺎﻧﻰ ﻫﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ﺍﻳ᥷= 8;ﺍﻥ ﻭﻣﺼﺮ بود. ﻭ ﺍ&#= 64404;ﺮ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65198;ﺑﺮ ﻭ ﻭﺣشی ﺧﺪﺍﻧ= 5194;ند که ﺘﺬﮐّﺮی ﻨʌ= 52;ﻰ ﺧﻮﺍﺳﺘﻨﺪ. ﮔﻮ&= #65163;ﻰ ﺑﺠﻨﮕﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭﻋﻘﻠﻰ ﺑﻨﺎم &#= 1593;رﻓﺎﻥ ﻣﻴﺮﻭﻧﺪ،ﻭﺯA= 169;ﺎﻥ ﺁﻧﻬﺎﺭﺍ ﺣﻘﻴ&#= 65198; ﺑﺮﺍﻯ ﺑﻴﺎﻧﺎ&#= 1578; ﺤﮑﻴﻤﺎنه ﻮﻋA= 198;ﻓﺎﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺑَ&#= 65198;ﺑَﺮ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ= 548;ﮔﻮئی ﺪﺭﺣﻤﺎﻡ ﺯﻧﺎ&#= 65255;ﻪ ﻫﻤﻪ ﺻﺤﺒﺖ ﻣﻴ&= #64401;ﻨﻨﺪ ﻭ ﺑﻬﺮه ای ﻧﻤ= 5268;ﺪﻫﻨﺪ ﻭﻧﻤﻰ ﮔﻴﺮﻧﺪ. = ﺯﻧّﻮﻥ ﺣﮑﻴﻢ ﻭﭘﻴﺎﻣ&#= 65170;ر ﺩﺭ ﮐﺘﺎﺏ ﻓﻠﺴ&= #65236;ﻪ ﺧﻮﺩ،ﻋﻠﻴﻪ ﺗ= 5240;ﺴﻴﻢ ﺟﻬﺎﻥ ﺑﮑﺸﻮﺭ&#= 65259;ﺎ ﻭ ﺷﻬﺮﻫﺎ ﺻﺤﺒ&= #65174; ﮐﺮﺩ. ﮐﻪ ﻫﺮﮐﺪ= ﺍﻡ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺎ&= #65255;ﻮنی ﺪﺍﺭﻧﺪ. ﻭ ﺣﮑﻮ= ﻣﺖ ﺟﻬﺎﻧﻰ ﺑﺮﮔﺰ&#= 65267;ﺪﻩ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﺟ&= #65260;ﺎﻥ ﺑﺎﻳﺪ ﺑﺎﺷﺪ . ﻭ= ; ﻫﺮﭼﻪ ﻣﻠّﺘی ﻧﻴﺮﻭA= 251;ﻨﺪﺗﺮ ﻳﺎ ﺍﻣﻴﺪﻭﺍﺭ&#= 65175;ﺮ ﻭﻗﺪﺭﺗﻤﻨﺪ ﺍ&#= 65203;ﺖ، میواهد ﺩﻳﮕﺮ= ﻧﻴﺮﻭﻫﺎ ﻭ ﻋﻘﺎﻳﺪ ﺭﺍﺳ&= #65198;ﮐﻮﺏ ﻭ ﺑﮑﺸﻨﺪ. ﮐﻪ ﺁ= ;ﺧﻮﻧﺪﻫﺎﻯ ﻫﻤﻪ ﻣﺬﺍﻫﺐ ﻧ&= #65268;ﺰ ﭼﻮﻥ ﻫﻴﺘﻠﺮ ﻫ&= #65166; ﻭ ﺍﺳﺘﺎﻟﻴن ه= 575; ﻫﺴﺘﻨﺪ. ﻣﺨﺎﻟ&= #65234; ﻣﺠﻤﻮعه هاﻯ ʌ= 51;ﻠّﻰ ﺩﺭ ﻫﺮ ﺳﺮﺯﻣﻴ&= #65254; . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺣﮑ= ﻴﻢ ﺭﻭﺍﻗﻰ ﻭ ﻋﺎﺭ&= #65233;،ﺧﻮﺩﺭﺍ ﺍﺳﺘثناﺋﻰ ﻣʌ= 68;ﻴﺎﺑﺪ، ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺍﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ ﺩﺭﺷﺮ&#= 65237;. ﺣﺘﻰ ﺧﻮﺩ ﺭﺍ ﺟ= ﺪﺍ ﻳﺎﻓﺘﻪ ﺩﺍﻧﺴ&#= 1578;ند که معترله خوانده شدند . &= #65165;ﻟﺒﺘﻪ ﺍﻭﻟﻴﺎی اﻟﻬA= 264; هر ﺯﻣﺎﻥ ﺷﺎﻫ= 5194;ﺍﻥ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺍ= 5251;ﺮﻭﺯﻩ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺎﻭﺝ &= #65191;ﻮﺩ ﺭﺳﻴﺪﻩ، ﺗﺎ ﻧ&#= 65262;ﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺮﺳﺪ،ﮐﻪ ﺷﻬﻮﺩ ﺭﺏّ أع= 04;ای ﺭﺣﻤﺎﻥ ﻭ ﺑﺮﺗ&= #65198; ﺍﺯ ﻧﻮﺭ ﺭﺏّ ع&#= 1592;یم و اسم أعظم ﻗﺎ= ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺩﺍﺭﺩ. ﺁﻧﮕﺎﻩ = ﻋﻘﻞ ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮ،ﻭ ﻃﺒﻌﺎ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺍﺭ&= #65255;ﺪ. ﮐﻪ ﺣﺘﻰ ﺍﻣﺮﻭ&= #65199; ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65153;ﻧﺮﺍ ﺗﺼﻮﺭ ﻭ ﭘﻴﺸﮕ&= #65262;ﺋﻰ ﮐﻨﻴﻢ. ﺣﮑﻤﺖ ﻧ= ﻈﺮﻯ ﺭﺍ ﻫﻤﻪ ﻭ ﺩﺭﻫ= ﺮﺯﻣﺎن ﻮﺯﺑﺎن ﺪﺍﺭﻧ= 5194; ﻭﻟﻰ ﺣﮑﻤت عملی ﺭﺍ ﺟﺰ ﺭA= 261;ﺍﻗﻴّﻮن و گوشه نشینا= 606; ﺃﻫﻞ ﮐﺘﺎﺏ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻟﻬ&#= 65264; ﻧﺪﺍﺭﻧﺪ. ﻭ ﺍﺯ= ﻧﻈﺮﻳّﺎﺕ ﻗﺪﻳﻢ ﺁﻧﺎﻥ،= 5267;ﮑﻰ ﺍﻳﻨﮑﻪ ﻫﺮ ﺯﻳ&= #65170;ﺎ ﺧﻴﺮ ﺍﺳﺖ،ﻭ ﻫ&#= 65198;ﺧﻴﺮ ﺯﻳﺒﺎ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻧﻪ ﺧﻴﺮ ﻭﺯﻳﺒ&= #65166;ﺋﻰ ﺑﺮﺣﺴﺐ ﻣﻌﻴﺎ&#= 65197; ﺍﻧﺴﺎﻥ ﮐﻪ ﻫﺮ&= #64400;س ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻌ&= #65268;ﺎﺭ ﺳﻨﺠشی ﺩﺍﺭﺩ. &#= 65153;ﻧﭽﻪ ﺭﺍ ﮐﻪ ﺧﻴﺮ ﻭ ﺯ= ;ﻳﺒﺎ ﻣﻴﺪﺍﻧﺪ،ﺩﻳ@= 405;ﺮﻯ ﻧﻤﻴداﻧﺪ. ﻭﺣ= 5176;ﻰ ﺧﻮﺩ ﺑﻌﺪﺍ ﻧﻈ&= #65198;ﺵ ﻋﻮﺽ ﻣﻴﺸﻮﺩ. ﺧ= ﻴﺮ ﺗﮑﺎﻣﻞ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻳﻚ ﺭﻭﺡ،ﺩﺭ ﮐ&#= 65204;ﺐ ﺻﻔﺎﺕ ﺟﺪﻳﺪﺍ&#= 65247;ﻬﻰ،ﻭﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺍ&= #65203;ﺖ،ﻭﭘس اﺯ ﻃﺮﺩ ﺻﻔﺎﺕ &= #65187;ﻴﻮﺍﻧﻰ ﻭﺑﺸﺮی ﺁﻧﺮﺍ &#= 65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻫﻤﺮﺍﻩ = ﻫﺮ ﺗﻌﺎﻟﻰ ﺷﻬﻮﺩ&#= 65263; ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198;،که ﻨﺘﻴﺠﻪ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﻭ ﻟﺪﻧّ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﺩﺭﺣﺎﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻬ&#= 65166;ﻡ ﻳﮑﺴﺎﻥ ﺑﻬﻤﻪ &= #65165;ﻓﺮﺍﺩ ﺩﺭﻫﻤﻪ ﺯﻣﺎﻧ&#= 65260;ﺎ ﻣﻴﺪﻫﺪ. ﻭﻫﺮ ﻳ= ﻚ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ&= #64404;ﻴﺮﻧﺪﮔﻰ ﺫﻫﻨﻰ ﺧﻮﺩﮐﻪ &= #65251;ﻴﻔﻬﻤﺪ ﻭﺑﺮﺩﺍﺷت ﻤﻴ= 4401;ﻨﺪ. ﭘس ﺒﺎﻳﺪ ﺧﻮﺩ&#= 65197;ﺍ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65193;ﺭﺩﺭﻳﺎﻓﺖ ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ = ﺍﻟﻬﻰ ﮐﺮﺩ. ﻭ ﺍﻳﻦ ﮐﺎ= ;ﺭ ﻣﻨﺤﺼﺮﺍ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬی ﺪﺳﺖ ﻣﻴ&#= 65194;ﻫﺪ، ﻭنه ﺪﺭ ﺗﺤﺼﻴ= 5248;ﺎﺕ ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻴ&= #65242;،ﻭﻳﺎ ﺗﻤﺮﻳﻨﺎت ﺒﺪ= 5255;ﻰ ﻭ ﺣﻮﺍس ﺩﺭ ﭼﺸ&= #65250; ﻭ ﮔﻮﺵ ﻭ ﺣسّ ﻣ&= #65208;ﺘﺮﻙ، ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﻭ= ﻣﻴﮕﻮﻳﻨﺪ ﻭﺣﮑﻴم ﻮﻓﺎﺿ= 604; ﻮﺳﻌﻴﺪ ﺍﺳﺖ. ﺩ= ﺭ ﺣﺪّ ﻧﻬﺎﺋﻰ ﮐ&#= 65252;ﺎﻝ،ﮐﻪ ﺳﻌﺎﺩﺕ ﺍﻧﺴﺎ&#= 65253; ﻋﻤﻠﺎ،ﺩﺭ ﻋﻴ= 5194; ﺳﻌﻴﺪ ﻭ ﺟﺸﻦ ﻓ= ﺎﺭﻍ ﺍﻟﺘﺤﺼﻴﻠﻰ ﺳ&#= 65166;ﻟﻚ ﺩﺭ ﺍﺻﻞ،رسید= ;ن ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﻴﺴّﺮ ﺧﻮﺩ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﺗﻤﺎﻡ ﻋﻴﺪﻫﺎ&#= 65263; ﻣﺬﻫﺒﻰ،ﺩﺭ ﺍ= 5211;ﻞ ﺳﻠﻮﮐﻰ ﺧﺎص ﺴ&#= 65166;ﻟﮑﺎن ﺪﺍﺷته اﻧﺪ. ﻭ= 5247;ﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﺑﻌﻨﻮﺍﻥ ﻓﺮﺻﺖ ﺗﻔﺮﻳﺢ &= #65153;ﻧﺮﺍ ﻋﻈﻤﺖ ﻣﻴﺪﻫﻨ&#= 65194;. مانند ﺟﺸﻦ ﮐ᥷= 8;ﻳﺴﻤس ﻳﺎ ﻋﻴﺪ ﻗﺮﺑﺎ&= #65253; ﻭ ﺟﺸﻦ ﻧﻮﺭﻭﺯ = ﻭ ﺳﺪﻩ،ﻭ ﻳﺎﺟﺸ= 5254; ﻧﻴﻤﻪ ﺷﻌﺒﺎﻥ&#= 1548;ﮐﻪ ﻣﻮﻟﻮﺩ ﺍﻣﺎﻡ &= #65199;ﻣﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ، ﮐ= 5258; ﻋﻤﻠﺎ ﺣُﺠّﺖ = 5169;ﻦ ﺍﻟﺤﺴﻦ ﺑﺠﻬﺎ&#= 65253; ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ. = ﺑﻠﮑﻪ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤ&= #65194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻗﺎﺋﻢ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65267;ﺶ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺑﻴﺎﺩ ﺭﻭﺯ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﭘﻴﺮ ﺧﻮ&= #65193; ﺟﺸﻦ بگیرﻧﺪ. A= 261; ﺭﻭﺯ ﻧﻮﻯ ﺭﺍ ﺩ= ﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﻭ ﺑﻌثت اﻟﻬﻰ = 5193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﻓﺎﺿﻞ= ﺑﻮﺩﻥ ﺩﺭ ﻓﻀﻴﻠﺖ،ﻭ &#= 65169;ﺮﺗﺮﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ،ﻧﺴﺒA= 174; ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳ&#= 65174;. ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ &= #65153;ﻥ ﻋﻘﻞ ﻭ ﻋﻮﺍﻃﻒ = ﻭآﻟﺎﺋﻰ ﺩﺍﺭﺩ. ﻭ ﺍﺯ ﺣﮑ= ;ﻮﻣﺖ ﺟﻬﺎﻧﻰ ﻭﻳﺎ ﻗ&= #65166;ﻧﻮﻥ ﺳﺮﺍﺳﺮﻯ ﺻﺤﺒ&#= 65174; ﻣﻴﮑﺮﻧﺪ. ﻭﺑﻘ&= #65262;ﻝ ﺍﻓﻠﺎﻃﻮﻥ ﺣﮑ&#= 1740;م ﺍﻟﻬﻰ حقّ ﺣﮑA= 262;ﻣت و ﺭﻳﺎﺳﺖ را ﺩ= 5165;ﺭﺩ. ﺯﻳﺮﺍ ﺣقّ ﺘﺤ= 4401;ّم الهی ﺮﺍ ﺩﺍﺭʋ= 93;،ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻭﻣ&= #65228;ﺘﻘﺪﺍﻥ ﺧﻮﻳﺶ. ﻭﺍلاّ = 5193;ﻳﮕﺮﺍﻥ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174; ﻧﻮع ﺒﺸﺮﻯ ﺧﻮ&#= 65193; ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﻧﺒﺎﻳﺪ ﻫﻴﭻ ﺭﮊﻳﻢ ﻭ ﻗ= ﺎﻧﻮﻧﻰ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ تحمیل و ﺍﺟﺒﺎ= ;ﺭﻯ ﮐﺮﺩ. ﮐﻪ ﺭﺿﺎﻳ= ﺖ ﺁﻧﻬﺎ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﺭﺃﻯ ﺍﮐثرﻳّʋ= 74; ﺟﺎﻣﻌﻪ ﺍﺯ ﻫﺮﻗﺎﻧﻮﻥ &= #65183;ﺪﻳﺪﻯ ﮐﻪ ﻭﺿﻊ ﻣﻴشو= 583; ﻫﺴﺖ، ﻭﺷﺮﻁ ﺩ&#= 65251;ﮑﺮﺍﺳی اﺣﺘﺮﺍﻡ ﺑﻮﺟ= 5262;ﺩ ﺍﻗﻠﻴّﺖ،ﻭﺍʌ= 19;ﺎﻋﺖ ﺍﻗﻠﻴّﺖ ﺍﺯ ﻧ&#= 65224;ﺮ ﺍﮐثرﻳّﺖ. و ﺣA= 238;ّ ﺣﻴﺎﺕ ﻭ ﺣﻘﻮﻕ = ﺑﺸﺮﻯ،و ﺩﺭ ﺑﺮﺩ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ ﻭ ﺫﻫﻨﻰ = ﻭﺟﺴﻤﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﺑ= ;ﺎﻟﺄﺧﺮﻩ ﺳﺮﺣﺪّ ﮐﻤﺎﻝ &#= 65193;ﺭ ﻫﺮ ﺯﻣﺎﻥ ﻓﺮﻕ = ﻣﻴﮑﻨﺪ. ﻭ ﺟﺰ ﺷﻬﻮﺩ ﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺭؤﻳﺎ&#= 65163;ﻰ،ﻫﻴﭻ ﻣﺪﺭک ﺪﻳﮕﺮی = 5262;ﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﺩﺭﻫﺮ = ﻋﺼﺮﻯ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ حاکم برتر الهی ﺍﺳﺖ. ﺷﻬA= 262;ﺩ ﻭﺍﺻﻠﺎﻥ ﺑﺪﺍ&#= 65253; ﻣﺮﺍتب که ﺷﻬʌ= 62;ﺩ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﺭ&= #65165;ﻧﻴﺰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺭﺩ. ﻫﺮ ﺍ= 5261;ﻟﻰ ﺍﻟﻌﺰﻡ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺷﻬﻮﺩﻯ ﺟﺪﻳﺪ&#= 65263; ﺍﺳﺖ،ﮐﻪ ﻣﻘﺎ= 5251;ﻰ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65248;ﻰ ﻭ ﻋﻘﻠﻰ،ﻭ ﻧﻪ &= #65251;ﻘﺎﻣﻰ ﺳﻴﺎﺳﻰ ﺑﺮﺍﻯ &= #65175;ﺤﮑّﻢ ﺑﺮ ﻣﺮﺩﻡ دار= 83; . ﺣﮑﻤﺎ ﺣﻖّ ﺣﺎ&#= 64400;ﻤﻴّﺖ ﺭﺍ ﺩﺍﺮﻧﺪ ﺗﻨ&= #65260;ﺎ ﺑﺮ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ،ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﮐﻤﺘﺮﻯ ﺩﺍﺭﻧ&#= 65194; ﻭ ﻳﺎ ﻃﺎﻟﺐ ﻣﺮ= ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﺴﺘﻨ&#= 65194; ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﮔ&= #65198; ﺧﻮﺩ ﺣﺎﮐﻤی ﺮ&#= 65165; ﺑﺮﺍﻯ ﺣﮑﻮﻣﺖ &= #65169;ﺮﮔﺰﻳﺪﻥ ﺁﺯﺍﺩ ﻫﺴﺘﻨﺪ &= #65261;ﻟﻰ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴﺎ&= #65203;ﻰ ﻣﻄﻴﻊ ﻣﻴﺒﺎﺷ&#= 1606;د، ﻧﻪ ﺩﺭ ﺍﻣﻮﺭﻋ&= #65240;ﻠﻰ ﻭ ﺍﺣﻮﺍﻟﻰ. ﺍﻣ= ﺮﻭﺯﻩ ﺳﺮﺣﺪّ ﮐﻤﺎﻝ &#= 65208;ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﻇ&= #65268;ﻔﻪ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ،ﻭ ﺷﻬﻮ= 5193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5169;ﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ یک ﮐ= 5166;ﻣﻞ ﻣﺤﻤﺪﻯ ﺍﺳﺖ. ﻭ= ﺻﺤﺒﺖ ﺍﺯ ﺑﺮﺗﺮﻳﻦ ﺩ&= #65267;ﻦ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ = ﺍﺳﻠﺎﻡ ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻥ = ﻣﻄﺮﺡ ﻧﺒﻮﺩﻩ. ﻭ ﺍﺯ ﻧ= ;ﻈﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻧﺎﺩʋ= 97;ﺳﺖ ﺍﺳﺖ. ﺑﺎﺯ ﺍﻳﻦ= ﻋﺮﻓﺎﻯ ﺭﻭﺍﻗﻰ ﻭ ﺍﻓﻠ&= #65166;ﻃﻮﻧﻰ ﻭ ﻧﻮﺍﻓﻠﺎﻃﻮ&#= 65255;ﻰ ﻭﺍﻭﻟﻴﺎﻯ ﺍﺳ&#= 65248;ﺎﻣﻰ (ﺍﻋﻤﺎﻝ ﺟﻤﻌﻰ)= ﺭﺍ ﺯﻳﺒﺎ ﻭ ﻣﻔﻴﺪ = ﻣﻴﺪﺍﻧﻨﺪ. ﻳﻌﻨﻰ ﺩﺭ ﺣﮑﻮ&= #65251;ﺖ ﺩﻣﮑﺮﺍﺗﻴﻚ ﺍ&#= 64400;ثرﻳّﺖ ﺟﺎﻣﻌﻪ ﺑﺎﺷﻨ&#= 65194;،ﻭﺭﺃﻯ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ. = ﮐﻪ ﻣﺨﺎﻟﻒ ﺑﺮ ﺧﻠ&= #65166;ﻑ ﺭﺃﻯ ﺧﻮﺩﺷﺎﻥ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﭘس ﺗﻨﻬﺎ = ﻣﺠﺎﺯﺍت اﺟﺘﻤﺎﻋﻰ ﺩﺭ &#= 65239;ﻮﺍﻧﻴﻦ ﺳﻴﺎﺳﻰ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﺎﺷﺪ، ﻭﻧﻪ ﻗ&#= 65262;ﺍﻧﻴﻦ ﭘﺎﺩﺍﺵ،ﮐﻪ ﻭ= 5223;ﻴﻔﻪ ﻫﺮﮐس ﻧﻴﮑﻰ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭﺍﮔﺮ ﺑﻨﻴﮑﻰ &= #65165;ﺟﺮﺍ ﮐﻨﻨﺪ. ﻭﻧﻴﺰ ﻣ= ﻴﺪﺍﻧﻨﺪ، که همه گوﻧﻪ ﺑ= ;ﺪﻯ ﻭﺯﺷتی ﻣﻌﻴﺎA= 197; ﻧﻴﺴﺖ،ﮐﻪ ﺍﻟ= 4405;ﻮ ﻗﺮﺍﺭ بگیرند= . ﺪ ﮔﺮﭼﻪ ﻫﻤﻪ ﺍﻋ&= #65252;ﺎﻝ ﺧﻴﺮ ﻭ ﺷﺮّ ﻣﺮ&= #65165;ﺗﺒﻰ ﺩﺍﺭﻧﺪ. ﺩﺭﺟﺎ&= #65173; ﻧﻴﮑﻮﻯ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺑﺮﺍﻯ ﺗﻌﺪﺍﺩ &= #65169;ﻴﺸﺘﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ&#= 1548;ﻭ ﺣﺘﻰ ﻏﻴﺮﺗﮑﺎ&#= 65251;ﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﻫﻔﺖ ﻣﻘ&= #65166;م ﺸﻬﻮﺩی هست ﻭ A= 235;ﺮﺍﻭﺍﻥ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65193;ﺭﻫﺮﻣﺮﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ. ﺑﻘﻴﻪ ﻣﻘﺮﺭﺍ&#= 65173; ﺍﺟﺘﻤﺎعی هستند ﮐﻪ ﻏﻴ᥷= 8; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﺮ= ﻓﺎﻯ ﺑﺎ ﺣﮑﻤﺖ ﺍﺯ ﺳ= ﻘﺮﺍﻁ ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﺑ&= #65170;ﻌﺪ،ﮐﻪ ثبت ﻋﻘﺎﻳﺪ ﮐA= 198;ﺩه اﻧﺪ،ﻫﺮ ﺟﺎﻫA= 246; ﺑﻰ ﻋﻘﻞ ﺭﺍ ﺩﻳ= ﻮﺍﻧﻪ ﺧﻮﺍﻧﺪه اﻧﺪ. &#= 65255;ﻪ ﺟﻬﻞ ﻋﻠﻤﻰ ﻭ ﻗ= ﺎﻧﻮﻧﻰ ﮐﻪ ﻧﺪﺍﻧﺴتن علوم ﺘﻨﻬﺎ ﺿʋ= 98;ﺭﻯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﺟﻬﻞ ﻣﻮﺭ&= #65193; ﻧﻈﺮ ﻋﺮﻓﺎ،ﺍ= 5199; ﺻﻔﺎﺕ ﻋﺮﻓﺎﻥ &= #65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮﻭﺍﺯ &#= 65203;ﻄﺢ ﻋﻘﻞ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺍﻭﺝ ﺍﻳﻦ ﺩ= ﺍﻧﺎﺋﻰ،ﺭﺳﻴA= 194;ﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻗﺎﺋﻢ= 548;ﻭ ﻳﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ. ﭼﻮﻥ ﻣﺤ= ﻤﺪ ﻭ ﻋﻠﻰّ ﻭ ﺩﻳﮕ&= #65198; ﺍﻣﺎﻣﺎﻥ ﺍﻣّ= 5264; ﺩﺭﻭﻳﺶ،ﻭ ﺍﻭ= 5247;ﻴﺎﻯ ﺯﻣﺎﻥ. ﺻﺤﺒﺖ ﺍ= ﺯ ﺍﻣﺎﻡ ﺭﻫﺒﺮ ﺳ&= #65268;ﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻧ&= #65268;ﺴﺖ که ﻫﻴﭻ ﺍﻣﺎﻣ= 5264; ﭼﻨﻴﻦ ﻣﻘﺎﻡ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﻭ&= #65255;ﻤﻰ ﺧﻮﺍﺳته اﺳﺖ. = 5251;ﮕﺮ ﺍﻣﺎﻡ ﻋﻠﻰّ ﻭ &= #65165;ﻣﺎﻡ ﺭﺿﺎ،ﮐﻪ ﺩﺭ ﻫ&#= 65198;ﺩﻭ ﻣﻮﺭﺩ ﺑﺰﻭﺭ،= 5261; ﻧﺘﻴجه اﻯ ﺑﻀA= 198;ﺭ ﺯﻧﺪﮔﻰ ﺁﻧﻬﺎ &= #65193;ﺍﺷﺖ. ﻣﻨﮑﺮ ﻭﻟﺎﻳﺖ &= #65261; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5193;ﻳﻮﺍﻧﻪ ﻭ ﺩﻳﻮ ﺻﻔﺖ،ﻭ &= #65175;ﺎﺑﻊ ﺍﺑﻠﻴس ﺁﺧﻮﻧ= 5194; ﻣﺬﻫﺒﻰ ﺩﺭ ﺗﻠ&= #65170;ﻴس ﻭ ﻟﺒﺎس ﮐﺎﺫﺏ &= #65197;ﻭﺣﺎﻧﻴّﺖ و ﺭﻳﺎﮐﺎﺭﺍﻧ= 5258; ﺍﺳﺖ. ﮔﺮﭼﻪ ﭼﻮ= ﻥ ﺍﺑﻠﻴس ﺃﻫﺮﻳ= 5252;ﻦ ﻓﺮﻳﺐ ﮐﺎﺭ ﺩﺭ&= #65261;ﻍ ﮔﻮ،ﺑﺨﺼﻮﺹ ﮐ= 5258; ﺍﻧﺒﻠﻴﺴﻰ ﺳﻴ&#= 65166;ﺳﻰ ﻧﻴﺰ ﺷﺪه اﻧﺪ. &= #64400;ﻪ ﻫﺪﻑ ﻏﺎﺭﺕ ﻫﻤ&= #65258; ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ &= #65261; ﺁﺯﺍﺩﻯﻫﺎﻯﺁ= 5255;ﻬﺎﺭﺍﺩﺍﺭﻧ᥷= 4;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧِ&= #65198;َﺩ ﺍﺯ ﻧﻈﺮ ﻋﺮﻓﺎ&= #65253;،ﺗﻨﻬﺎ ﻋﻘﻞ ﮐﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺟﺎﻫﻠﺎﻥ ﻏﻴﺮ &= #65203;ﺎﻟﻚ، ﺑﺨﺼﻮﺹ ﻣﺬﻫﺒ&#= 65264;ﻫﺎﻯ ﻗﺸﺮﻯ ﺳﻨّﻰ ﻳ&#= 65166;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻴﻌﻰ ﺑﺎﻫʌ= 50; ﺗﻮﺍﻓﻖ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺑ&= #65166; ﺧﻮﻳﺸﺘﻦ ﻧﻴﺰ&#= 65175;ﻮﺍﻓﻖ ﻧﺪﺍﺭﻧﺪ. ﭘس ﭼ&= #64405;ﻮﻧﻪ ﺑﻮﺣﺪﺕ ﺗﻤﺎﻡ &= #65251;ﻠﻞ ﻭ ﮐﺸﻮﺭﻫﺎ ﻣﻌ&= #65176;ﻘﺪ ﻭﻃﺎﻟﺐ ﺑﺎﺷﻨ&#= 65194; . لذا ﻧﺪﺍﻧﺴﺘ= 5258; ﺍﻧﺴﺎﻥ ﻣﺨﺎﻟ&#= 65234; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﻭ ﻋﻘﻠﻬ&= #65166;ﻯ ﺍﻟﻬﻰ،ﻭﺟﻤﻌA= 268;ّت ﻴﺎ ﺟﻢ ﺷﺪﻥ ﺩﺭ= ﮐﻤﺎﻝ،ﺩﺷﻤﻨA= 166;ﻥ ﺧﻮﺩ ﻭﺧﻠﻖ ﺧﺪ&= #65165; ﻫﺴﺘﻨﺪ. ﻭ ﺍﺯ ﺧ= ;ﺪﺍ ﺩﻭﺭ ﺗﺮ ﺷﺪه ا&#= 65255;ﺪ. ﺯﻳﺮﺍ ﺍﻧﻮﺍﻉ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﻤﻮﻧﻰ ﮐʌ= 58; ﺑﻨﻮﻉ ﺑﺸﺮﻯ،ﻭﻳﺎ ﻫ= 5198; ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ ﺑﻔﺼﻞ ﺑﻬﺘﺮ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮﻳﺎﻓﺘﻦ &#= 65169;ﺎﻣﺮﻭﺯ ﺭﺳﻴﺪﻥ ﻭ ﻧﺰﺩ&= #65267;ﻜﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺷﺪ&#= 1606; اﺳﺖ. ﻭﺍﻧﮑﺎﺭ &= #65261;ﻟﺎﻳﺖ که ﻳﮕﺎﻧﻪ</span><span dir=3DL= TR><br> </span><span lang=3DAR-SA>ﻭﻇﻴﻔﻪ ﻓ= ﻄﺮﻯ ﻭ ﻃﺒﻴﻌﻰ ﻭ ﺍﻟ= ﻬﻰ است ،ﺑﺮﺍﻯ ﺳʌ= 48;ﻮﻙ ﺗﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺷﻬﻮﺩ ﺟﺪﻳﺪ است،و ﺑﺎﺭﺩﻳ= ;ﮕﺮﺍﺯ ﺧﺪﺍ ﺩﻭﺭﺗﺮ ﺷ&= #65194;ﻧﺪ. ﮐﻪ ﺑﺠﺎﻯ ﻫﻮﻳ&= #1617;ﺖ ﺳﻠﻮﮐﻰ ورفتا= ;ر ﻣﻬﺠﻮﺭ ﻧﻮﻋﻰ &= #65251;ﻴﻴﺎﺑﻨﺪ،ﮐʌ= 58; ﺑﻨﺴﺦ ﻭﻣﺴخ ه= 575;ﻯ ﭘس ﺍﺯ ﻣﺮﮒ،ﺩ= 5197; ﻗﻬﻘﺮﺍﻫﺎ ﻭﮐ&#= 65166;ﺭﻣﺎﻫﺎﻯ ﻧﻮﻋﻰ ﻣﻴﺮﻭﻧ&#= 65194;. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ = ﺣﺘﻰ ﺻﺪ ﺑﺎﺭه ﺒﻨﻮ&#= 65225; ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺑ&= #65198;ﺳﻨﺪ، ﻭ ﻫﻤﻴﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﻨ&#= 65252;ﺎﻳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﻋﻘﺎﻳﺪ ﺣﮑﻴﻤ&#= 65166;ن ﺍﻟﻬﻰ،ﺁﺯﺍﺩ@= 404;ﻰ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺩﺭ= ﻓﮑﺮ ﺁﺯﺍﺩ میباشد= ﻭ ﺗﺎﺑﻊ ﺣﻘﻴﺮﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ ﻧﻴﺴﺖ.= ﮔﺮﭼﻪ ﻫﻤﭽﻨﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﺎﺷﻖ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺗ&#= 65198; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺣﺘﻰ ﺑﻨﺪﮔﻰ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺎ&= #65163;ﻞ ﻧﻤﻴﺸﻮﻧﺪ. ﻭﻟ&= #65264; ﺟﺎﻫﻠﺎﻥ ﻗﺸﺮ&#= 65263; ﺑﻨﺪﮔﻰ ﻭﺟﻮﺩ&#= 65263; ﺑﺂﺧﻮﻧﺪﻫﺎﻯ &#= 65251;ﺬﻫﺒﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻋ= ﺼﺎﺭﻩ ﮐﺎﺭ ﻭ ﺯﻧﺪﮔﻰ = ﺧﻮﺩﺭﺍ،ﺩﻭ ﺩﺳﺘﻰ ﺗﻘﺪﻳﻢ &= #65153;ﺧﻮﻧﺪﻫﺎ ﺑﻨﺎﻡ ﺧُﻤس ﻭ= 5199;ﮐﺎﺕ ﻭ ﺣﻘﻮﻕ ﺍﻟﻬی &= #65252;ﻴﺪﻫﻨﺪ. ﻭ ﺩﺭ ﻫﺮ ﺩﻳﻨﻰ= ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﮐﻪ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺧﻮﺩ ﻓﻘﻴﺮ ﺗﺮ = ﻭ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﮐ&= #65248;ﻴﺴﺎ،ﻭﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘﻴﻬ&#= 65264; ﺩﺭ ﻫﺮ ﺣﺪﻭﺩ ﺣ= ﺎﮐﻤﻴّﺖ ﺧﻮﺩ، ﻧﻴﺮﻭﻣ= 5256;ﺪﺗﺮ ﻣﻴﺸﻮﻧﺪ. ﺳﺎﻟ&= #64401;ﺎﻥ ﺁﺯﺍﺩﺍﻧﻪ ﻭ ﻋ&= #65166;ﺷﻘﺎﻧﻪ ﻭ ﻣﻠﺘﻤﺴﺎﻧﻪ &= #65153;ﺯﺍﺩﻯ ﻣﻮﻗﺖ ﻭ ﺍﻋﺘﻘ&= #65166;ﺩﺍﺕ ﻣﺬﻫﺒﻰ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭل&= #1740; ﻧﻪ ﻫﻤﻪ ﻣﻮﺍﺭ&= #65193; ﺯﻧﺪﮔﻰ. ﮔﺮﭼﻪ = ﺑﺎﺯ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﻳﺶ ﺻﻠﺎﺡ ﻭ&= #65251;ﺼﻠﺤت ﺪﺭﻫﺮﮐﺎﺭﻯ ﻣ&#= 65268;ﮑﻨﻨﺪ. ﻭﻟﻰ ﺁﺯﺍﺩﺍﻧ&#= 65194; ﮐﻪ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ. ﻣﮕﺮ ﺗﻌﻬّﺪﻳ= 4401;ﻪ ﻗﺒﻠﺎ ﺩﺍﺷﺘﻪ&#= 1548;ﻭ ﻧﺬﺭﻳﮑﻪ ﺑﺮﺍ&#= 65263; ﺧﺪﺍ ﮐﺮﺩه ﺒﻮ&#= 65193;ﻧﺪ،که اﻃﺎﻋﺖ دستورات روح= 40;ﺍﺯ ﭘﻴﺮﺍﻟﻬﻰ ﻧﻤ&#= 65166;ﻳﺪ. ﻭﺣﺘﻰ ﻫﺮ ﺧﻠﺎ&= #65235;ﮑﺎﺭﻯ ﺳﺎﻟﻚ ﻣﺠﺎﺯﺍ&#= 1578; ﭙﻴﺮ ﺭﺍ ﻧﺪﺍﺭ&= #65193;،که ﻤﺪﺍﻡ ﺑﺨﺸﻮﺩ&#= 65257; ﻣﻴﺸﻮﻧﺪ ﻭﻟﻰ &= #65165;ﻳﻦ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548; ﮐﻪ ﺳﺎﻟﻚ ﭘﺎﺩ&= #65165;ﺵ ﺍﻃﺎﻋﺖ،ﻭ ﻣﺠ= 5166;ﺯﺍﺕ ﺳﺮ ﭘﻴﭽﻰ ﻭﮐﻢ = ﮐﺎﺭﻯ ﻭ ﻧﻔﺎﻕ،ﻭﺗﺮ= 5193;ﻳﺪ ﻭﺩﻭﺩﻟﻰ ﻭ ﺿﻌ&= #65234; ﻋﺸﻖ ﺑﭙﻴﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ،ﻭﻋﻴﺪ ﻭ ﺗ&#= 65260;ﺪﻳﺪ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﭘﺎﺩﺍﺵ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺭﺍ ﻭﻋﺪﻩ ﺩﺍﺩ&= #65257;،ﮐﻪ ﻋﻴﺪ ﺳﻌﻴﺪﻯ ﻫ&= #65250; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﭼﻮﻥ ﺑﻬﺮ ﻣﺮﺣ&= #65248;ﻪ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺳ&#= 65256;ﺪ،ﺑﺨﺼﻮﺹ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺣﮑﻴﻢ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﺧﻮﺩ ﺭﺍ ﻏﻨﻰ ﻳ= ﺎ ﻣﺴﺘﻐﻨﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﻋﻤﻠﺎ ﻏﻨﻰ ﺩﺭ = ﻣﻌﻘﻮﻟﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬ&= #65264;،ﻭﻣﺴﺘﻐﻨﻰ ﻭﺑﻰ ﻧﻴﺎﺯ ﺑﺎ&= #65251;ﻮﺭ ﻣﺎﺩﻯ ﺑﺸﺮﻯ ﻭ&= #65183;ﻬﺎﻧﻰ. ﮔﺮﭼﻪ ﻭﺍﻗﻌﺎ &= #65259;ﻢ ﻧﻴﺎﺯﻣﻨﺪ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ،ﺍﺑﺮᥴ= 5;ﺯ ﻧﻴﺎﺯ ﺟﺰ ﺑﺨﺪ&= #65165; ﻭ ﭘﻴﺮ ﺧﻮﺩ ﻧﺪ= ﺍﺭﻧﺪ. ﻭﺗﺎﺯﻩ ﺍﻳﻦ ﮐ&= #65166;ﺭ ﺧﻮﺩﺭﺍ ﺑﺨﺪﺍ&#= 1548;ﺗﻨﻬﺎ ﺩﺭ ﻧﻴﺎﺯ ﺑﺸﻬ&= #65262;ﺩ ﺟﺪﻳﺪ ﻭ ﻋﻘﻞ ﻭ= ﺍﺣﻮﺍﻝ ﺭؤﻳﺎئی ﺘﺎﺯ = 7; ﻤﻴﻴﺎﺑﻨﺪ. ﻭﻧﻪ ﮐﺴب ﻤﺎﻝ &= #65261;ﻣﻘﺎﻡ ﻭ ﻗﺪﺭﺕ،ﻭ ﻫﺮ&#= 65153;ﻧﭽﻪ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻋ&= #1615;ﻤﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﺮ&= #65165;ﮐﻢ ﻣﺎﻝ ﺍﻧﺤﺼﺎﺭ&#= 65259;ﺎﻯﺩﻳﮕﺮﻣﻴʌ= 56;ﻤﺎﻳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻓﺘﺎﺭ ﺣﮑﻴﻤﺎﻥ ﺍﻟﻬ&#= 65264;،ﺭﻓﺘﺎﺭﻯ ﻣﻨﺎﺳﺐ ﻭﺑﺎ ﻋ&= #65194;ﺍﻟﺖ،ﻭ ﺧﻴﺮ ﺩﻳﮕﺮﺍﻥ &= #65193;ﺭ ﺁﻥ ﻫﺴﺖ . ﻭلی حکیم ﻓﻠﺴﻔﻰ ʌ= 61;ﻣﺎﺩﻯ،ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﻔﮑﺮ &= #65191;ﻮﺩ ﻳﺎﮔﺮﻭﻩ ﺣﺰﺑ&#= 65264; ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﻚ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ. = ﻭﻋﺮﻓﺎ ﻣﻌﺘﻘﺪﻧﺪ ﺍﮔ&#= 65198; ﮐﺴﻰ ﻃﺒﻖ ﺷﺮﺍ&= #65267;ﻂ ﻓﻀﻴﻠﺖ ﺍﺧﻠﺎ&#= 65239;ﻰ ﺯﻧﺪﮔﻰ ﮐﺮﺩ، &#= 65199;ﻧﺪﮔﻰ ﺣﻘﻴﻘﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﺭﻭﺡ،ﻣﻔﻴﺪ ﺍ= 5169;ﺪﻳّﺖ ﻧﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻴ= ;ﺴﺖ. ﻓﻀﻴﻠﺖ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳ&= #65268;ﺎﺳﻰ ﻭ ثرﻭﺕ ﻭ ﺯﻳﺒ&#= 65166;ﺋﻰ ﻭﻗﺪﺭﺕ ﻓﺮﺩﻯ &= #65267;ﺎ ﮔﺮﻭﻫﻰ ﻧﻴﺴﺖ. = ﮐﻪ ﺟﺰ ﻏﺮﻭﺭ ﻭ ﺳﺘ= ﻤﮑﺎﺭﻯ ﺩﺍﻧﺴﺘﻪ ﻭ ﻧﺪ&= #65165;ﻧﺴﺘﻪ ﺑﺪﻳﮕﺮﺍﻥ می= 76;اشد. ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ &= #64380;ﻨﺪ ﺳﺎﻟﻪ،ﻭ ﺗﮑﺎ= 5251;ﻞ ﺫﻫﻨﻰ ﺑﺎﻋث ﺗ&#= 65262;ﺭّﻡ ﺫﻫﻨﻰ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ، ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣﻨﻔﻰ ﻋﻠﻮﻡ ﺍﺳﺖ. ﺗﻤ= ﺎﻡ ﻭﺳﺎﺋﻞ ﮐﺸﺘﺎ&#= 65197; ﺟﻤﻌﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺭﺍ ﺍﻳﻨﺎﻥ ﺗﻬ&= #65268;ّﻪ ﮐﺮﺩه اﻧﺪ. ﮔﺮ&#= 64380;ﻪ ﻋﻠﻤﺎ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﻭ ﺣﺘﻰ ﺩﺍﻧﺴﺘ&= #65258; ﻭﺍﻃﺎﻋﺖ ﻭﺭﻳ&#= 65200;ﻩ ﺧﻮﺍﺭی ﺴﺮﻣﺎ= 5267;ﻪ ﺩﺍﺭﺍﻥ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺩﺭ ﺳﻴﺎﺳﺘ&= #65252;ﺪﺍﺭﺍن ﻮ ﺁﺧﻮﻧﺪﻫﺎﻯ &= #65187;ﺎﮐﻢ، ﺩﺭ ﺍﺗّﺤﺎﺩ ﻭ &= #65169;ﻨﺪﮔﻰ ﻭ ﺑﺮﺩﮔﻰ ﻣﻴﮑ&= #65256;ﻨﺪ. ﻭﻟﻰ ﺑﻨﺎﻡ ﺍﻧ&= #65204;ﺎﻧﻴّﺖ ﻭ ﻋﻘﻞ ﻭ ﮔﺎﻫﻰ= ﺑﻨﺎﻡ ﺧﺪﺍ ﺯﻧﺪﮔﻰ ﻭ&= #65165;ﻗﻌﻰ ﺭﺍ ﻋﻤﻠﺎ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻣ= 5256;ﺎﺳﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻧﻬﺎ،ﻭﻣﻮ= ;ﺭﺩ ﺭﺿﺎﻯ ﺁﻧﻬﺎ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻫ&= #65198;ﮔﺰ ﺑﻮﺿﻊ ﺭﻭﺯ ﺧﻮ&= #65193; ﻗﻨﺎﻋﺖ ﻧﻤﻰ ﮐ&= #65256;ﺪ. ﻭ ﻟﺬﺍ ﺳﺘﻤﮕﺮ&= #65263; ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 64401;ﻨﺪ،ﻭ ﺍﺯ ﺍﺟﺴﺎﺩ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ. = ﺯﻧﺪﮔﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ،ﮔﺮﭼﻪ = 5187;ﻘﻴﻘﺖ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﻭ&= #65247;ﻰ ﺑﺴﻴﺎﺭ ﺑﺎ ﺯﻧ&= #65194;ﮔﻰ ﻭﺍﻗﻌﻰ ﺍﻓﺮﺍ&#= 65193; ﻓﺮﻕﺩﺍﺭﺩ. ﻫﺮ&= #64380;ﻪ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ&#= 1548;ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺍﻟﻬﻰ = 5175;ﺮ ﻭ ﺍﻟﻬﺎﻡ ﻟﺪﻧ&= #1617;ﻰ ﻭﺍﻟﺎﺗﺮ ﺩﺍﺭ&#= 65193;. ﻭ ﻧﺰﺩﻳﮑﻰ ﺑﺤ&= #65240;ﻴﻘﺖ ﺑﺮﺗﺮ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺍﺭﺩ، &#= 64400;ﻪ ﺁﻥ ﻧﻮﻉ ﺩﺭ</span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ،ﺷﺮ= 5261;ﻉ ﺑﺮﻭﺍﺝ ﻭ ﮐﺸﺮ&= #65173; ﻣﻴﻴﺎﺑﻨﺪ. ﮔﺮ&= #64380;ﻪ ﺁﻧﺎﻥ ﺩﻧﺒﺎﻟ&#= 65258; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪﺑﻮﺩ. ﮐﻪ ﺁﻏﺎﺯ ﮔﺮ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺍﻟﺒﺘﻪ &= #65165;ﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ &= #65261; ﺩﺭﺟﻪ ﺗﮑ</span><span lang=3DAR-SA>= ﺎﻣل ﺸﻬﻮﺩﻯ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ،ﻭﺍﻭʌ= 47;ﻴﻦ ﭘﻴﺎﻣﺒﺮﺍﻭﻟ= 5264; ﺍﻟﻌﺰﻡ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ میباشد= . ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ ﺧﻮﺑﺎ&#= 65253; ﻭ ﺑﺮﺗﺮﺍﻥ ﺃﻧ&= #65170;ﻮﻩ ﺍﺯ ﻳﻚ ﺑﺮﺗﺮ ﻭ= ﮐﺎﻣﻞ ﻗﺒﻠﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﻭ ﺩﻳﮕﺮﺍﻥ ﻫﻤ&= #64381;ﻨﺎﻥ ﺍﻣثاﻝ ﺧﻮﺩﺭA= 165; ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ. ﻭ ﻟﺬﺍ ﺁﺩﻡ ﺗﺎ= ﺭﻳﺨﻰ، ﺍﻓﺴﺎنه اﻯ ﺭA= 165; ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﮐﻴﻮﻣﺮث ﺳﻠﻮ= 4400;ﻰ،ﻭﻣﻠﻞ ﺩﻳﮕﺮ ﺍﺳﺎﻣﻰ &= #65193;ﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺁﻥ ﺩﺍﺭ&= #65255;ﺪ ﺩﻧﺒﺎﻟﻪ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺑ&= #65262;ﺩﻩ،ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻋ= ﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﺸ= ق ﻮ ﺷﺮﺍﻳﻂ ﻟﺎﺯ&= #65249; ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠ&#= 65262;ﮐﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻣ= ﮕﺮ ﻫﻤﺎﻥ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻃﺒﻴﻌﻰ،ﭼﻮﻥ = 5193;ﻳﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ. (ﺗﺠ= ﺮﺑﻪ ﻭ ﺧﻄﺎ). ﺍﻣﺎ ﺗᤨ= 1;ﺎﻣﻞ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65227;ﺎﻗﻞ ﻭ ﺑﺎ ﻋﺎﻃﻔﻪ ﻭ= ﺍﺣﺴﺎس ،ﮐﻪ ﺣﺘﻰ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﺑﺮﻭﺩ. ﭼﻮﻥ ﺍﺩ= ﺍﻣﻪ ﺗﮑﺎﻣﻞ ﻭ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193; ﺑﺮﺗﺮﻯ ﺭﺍ ﺩﺍ&= #65197;ﺩ. ﻋﻤﻠﺎ ﺟﺰ ﺗﮑﺎ&= #65251;ﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65255;ﺪﺍﺭﻧﺪ. ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ، ﺍ&#= 65267;ﻨﮑﻪ ﺍﺯ ﺧﻮﺩ ﻭ ﺑﺮﺣ= ﺴﺐ ﻋﻘﻞ ﺧﻮﺩ،ﮐﺎ= 5197;ﻯ ﻧﮑﻨﺪ. ﻣﮕﺮ ﺑﺪ= ﺳﺘﻮﺭ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒ&= #65198; ﻭ ﭘﻴﺮ ﺧﻮﺩﺑﺎ&= #65207;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ثاﻝ ﺭﻭﺍﻗﻴّﻮﻥ ﻭ &#= 65187;ﺘﻰ ﮐﻠﺒﻴّﻮﻥ ﻭ ﺑ&#= 65228;ﺪﻫﺎ ﻋﺮﻓﺎﻯ ﻣﺴﻴﺤ&#= 65264; ﻭﻣﺴﻠﻤﺎﻥ ﻭ ﺍ&= #65267;ﺮﺍﻧﻰ، ﺑﺎ ﻫﻤﻴﻦ ﺗﮑﺎ&= #65251;ﻞ ﻣﺤﻤﺪﻯ،ﺑﺤﻘA= 268;ﻘﺖ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺭ&= #65203;ﻴﺪه اﻧﺪ. ﻭﻫﺮ ﻳﻚ ﺩ= ﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑﺸﻬ&= #65262;ﺩ ﺁﺧﺮﮐﺸﻒ ﺷﺪﻩ &= #65199;ﻣﺎﻥ ﺧﻮﺩ، ﻭ ﺑﻮﺳﻴ&#= 65248;ﻪ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﭘﻴﺸﻴﻦ ﺍﺳﺖ ﮐ&= #65258; ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺣﮑﻴﻤﺎنه ﺘﺮ = 5227;ﻤﻞ ﻣﻴﮑﻨﻨﺪ. که کماﻝ ﺍﻟﻬﻰ ﻭA= 227;ﻘﻠی ﻮ ﺣﮑﻤﺘﻬﺎﻯ ﺟ&= #65194;ﻳﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺯﻣﺎﻥ،ﺗﻨﻬ= ;ﺎ ﭘس ﺍﺯﭘﻴﺪﺍی= 88; ﺸش اﻭلی اﻟﻌﺰﻡ ʌ= 55;ﻮﻉ ﺑﺸﺮﻯ ﺑﻮﺩﻩ، &#= 65175;ﺎ ﻧﻮﺑﺖ ﺑﺎﻭﻟﻰ &= #65165;ﻟﻌﺰﻡ ﻫﻔﺘﻢ ﺑﺎ ﮐﺸﻒ = ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺳﻠﻮﮐ&#= 65264; ﺟﺪﻳﺪ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﺑﺮﺳﺪ. ﻭ ﻫﺮﻳﻚ= ﺳﻄﺢ ﮐﻤﺎﻝ ﻋﻘﻠﻰ ﻭ = ﺣﮑﻤﺘﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﺯﻳﺮﺍ ﺗﻘﺮّﺏ &#= 65169;ﻤﺮﺍﺗب اﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮﻯ ﺩﺍ&#= 65197;ﻧﺪ. ﭘﻴﺮﻭﺍﻥ ﮐﺎﻣ&#= 65246; ﻫﺮ ﺍﻭﻟﻰ ﺍﻟﻌ&= #65200;ﻡ،ﺑﺎﺯ ﻧﺒﻰّ ﻭﺩﺍﺭﺍ= 5263; ﻗﺪﺭﺕ ﺗﻨﺒوء = 5261; ﻧﺒﻮّﺕ ﻭ ﺍﻟﻬ&#= 65166;ﻡ ﮔﻴﺮﻯ ﻭﺩﺭﻳﺎ&#= 1601;ت اﻓﮑﺎﺭ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺩﻝ ﺧﻮﺩ ﻫﺴﺘﻨ&= #65194; ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﻣﻘﺎﻡ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺯﻳ= ﺮﺍ ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65197;ﺍ ﺩﺍﺭﻧﺪ ﮐﻪ ﺑﺎ&= #65219;ﻞ ﻧﻴﺴﺘﻨﺪ. ﻭﻟﻰ = ﻋﻘﺐ ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﻫ= ﺴﺘﻨﺪ. ﮐﻪ ﮐﺎﻣﻞ ﺯﺭﺩ&= #65207;ﺘﻰ ﺑﺮﺗﺮ ﺍﺯ ﮐﺎﻣ&= #65248;ﺎﻥ ﺑﻮﺩﺍﺋﻰ ﻭ ﻣﻴ&= #65176;ﺮﺍﺋﻰ ﻭ ﻭﺩﺍﻧﺘﺎﺋﻰ &= #65153;ﺩﻡ ﺗﺎﺭﻳﺨﻰ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. ﮐﻪ ﺑﻨﻮﺭ ﻣﺮﺗ&= #65216;ﻮﻯ ﺭﺳﻴﺪﻩ، ﮐﻪ ﺧ&#= 65262;ﺩ ﺁﻏﺎﺯ ﺗﺠﻠّﻴ= 5166;ﺕ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻣﺴﻴﺢ ﺑﻨ&= #65262;ﺭ ﻣﺼﻄﻔﻮﻯ ﻭ ﻣﺤ&= #65252;ﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ = ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺑﻨﻮﺭ &= #65197;بّ ﺮﺣﻤﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ. ﻭ ﺑﻰ ﻧﻬ= ;ﺎﻳﺖ ﻣﻬﺪﻯ ﻫﺎﻯ ﻣﻮ&= #65227;ﻮﺩ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺭﺑّﺎ= 5255;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ،ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﻭ ﻧﻮﺭ ﺍﻟﺄﻧﻮ&= #65165;ﺭ ﻭﺭﻭﺡ ﺍﻟﺄﺭﻭ&#= 65165;ﺡ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﺍ= ;ﻣﺎ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﻌﻮﺍﻟﻢ ﺑﺎﻟﺎﺗﺮ ﺩﺍﺷ&#= 65176;ﻦ،ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﻋﻰ &= #65165;ﺳﺖ. ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﻮﺭ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65165;ﺳﺖ. ﻭ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ= ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﻧﻮﺭ ﺭ&= #1576;ّ ﺮﺣﻤﺎﻥ ﺍﺳﺖ. ﻭ= ﺻﺤﺒﺖ ﺍﺯ ﺯﺭﺩﺷﺖ ﻭﻣ&= #65204;ﻴﺢ ﻭ ﻣﺤﻤﺪ،ﻫﺮﮔ= 5200; ﺻﺤﺒﺖ ﺍﺯ ﻣﻠّ&#= 65268;ﺘﻰ ﻳﺎ ﺯﺑﺎﻧﻰ،ﮐ= 5258; ﺁﻧﺎﻥ ﺩﺭ ﺁﻥ ﻣ= ﺤﻴﻄﻰ ﻣﺘﻮﻟﺪ ﺷﺪه ا= 5255;ﺪ ﻧﻴﺴﺖ. ﮐﻪ ﺍﻳﻦ= ﻣﻠّﻴﺘﻬﺎ ﻭ ﺳﺮﺯﻣﻴﻨﻬﺎ&#= 1548; ﺗﻘﺴﻴﻤﺎﺕ ﺑﺎ&#= 65219;ﻞ ﺳﻴﺎﺳی ﻮ ﺟﺎﻩ &= #65219;ﻠﺒﺎﻧﻪ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﻫﺮ ﺯﻣﺎﻧﻰ ﻏﻠﺒﻪ &= #65169;ﺮ ﺣﻮﺯﻩ ﻗﺪﺭت ی= 705; دﻳﮕﺮ ﻣﻴﮑﻨﻨ= 5194;. ﻣﺤﻤﺪ ﺭﺍ ﺑﻌﻨ&= #65262;ﺍﻥ ﻋﺮﺏ ﻭ ﺻﺤﺮﺍﺋ&= #65264; ﻧﺒﺎﻳﺪ ﺩﺍﻧﺴ&#= 65174;. ﮐﻪ ﻫﻴﭻ ﭘﻴﺎﻣ&= #65170;ﺮﻯ،ﺟﺰ ﺩﺭ ﻓﻘﺮ ﻭ ﺳﺎﺩ= ﮔﻰ ﺯﻧﺪﮔﻰ نداشت= ;ه است . ﻭ ﻫﺮ ﺳﺎﻟ&= #65242; ﺁﻧﻬﺎ،ﺑﺎﻳﺪ آن ﭼﻨﺎﻥ ﺷﻮﻧ= 5194;،ﺗﺎ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺳﻨﺪ. ﮔﺮ@= 380;ﻪ ﻣﺤﻤﺪ ﺍﺯ ﻗﺮﻳ&= #65206;،ﻭ ﻗﺮﻳﺶ ﺍﺯ ﺯﺭﺩ&= #65207;ﺘﻴﺎﻥ ﺍﻳﺮﺍﻧﻰ ﻣﻬﺎ&#= 65183;ﺮ ﺑﻴﻤﻦ ﻭﻣﮑّﻪ &#= 65169;ﻮﺩﻧﺪ. ﻭ ﭘﻴﺮﻭﺍﻥ ﺁﻧ&= #65260;ﺎ ﺭﺍ ﺩﺭ ﻃﻮﻝ ﺗﺎ= ﺭﻳﺦ، ﻧﻤﻴﺘﻮﺍﻥ ﻣث= 604;ا ﺍﻳﺮﺍﻧﻰ ﺩﺍﻧ&#= 65204;ﺖ. ﻭﻟﻰ ﻓﺮﻫﻨﮓ ﺳ&= #65248;ﻮﮐﻰ ﻭ ﺩﻳﻨﻰ ﻣﻮﺭﺩ = ﻧﻈﺮ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺁﺩ= ;ﻡ ﺗﺎ ﻣﺤﻤﺪ،ﻭ ﺑ&#= 65228;ﺪﺍ ﺗﺎ ﻣﻬﺪﻳﻬﺎﻯ &= #65251;ﻮﻋﻮﺩ،ﻳﮑﺴʋ= 66;ﻥ ﺑﺎ ﺗﻌﺎﻟﻰ ﻭ ﺗ= ﮑﺎﻣﻞ ﻭ ﺑﺮﺗﺮﻯ ﺷﻬﻮ&= #65193;ﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺣﮑﻤﺖ ﻭ ﻋ= 5240;ﻞ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺗﻤ= ﺪﻥ ﻫﺴﺘﻨﺪ. ﺍﻧﺴﺎ&= #65253; ﻣﺴﺘﻌﺪﺗﺮ ﺑﻬ&#= 65194;ﺍﻳﺖ ﺍﻟﻬﻰ ﻭﮐﺸﺶ ﻓ&= #65220;ﺮﺕ ﻋﻘﻠﻰ ﺧﻮﺩ،ﺍ= 5247;ﺒﺘﻪ ﺑﺴﻮﻯ ﻣﮑﺘﺐ ﺳ&= #65248;ﻮﮐﻰ ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65198;ﻭﺩ،ﮐﻪ خواست ﺧﺪﺍﻭﻧ= ;ﺪ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺍ ﺑﺘﻮﺍﻧﻨﺪ &= #65169;ﺮﺳﻨﺪ. ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ = ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ&#= 65263; ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻓ= ﺮﻫﻨﮓ ﻭﺍﺣﺪ ﺩﻳﻨﻰ ﻗ&= #65198;ﻳﺶ ﻭﺯﺭﺩﺷﺖ،ﺗﻨA= 260;ﺎ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻳ&#= 65184;ﺎﺩ ﻭ ﺳﻤﭙﺎﺗﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﺑﻨﻤﺎﻳﺪ. ﻭﻧﻪ = ﺍﻳﺮﺍﻧﻴﺎﻥ ﺳﻴﺎﺳﻰ ﻭ ﻗﻮﻣ&= #65264;،ﮐﻪ ﻣثلا ﺯﺑﺎﻥ ﻭA= 165;ﺣﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﻫﻢ ﺷﮑﻞ ﺯﺑﺎﻥ = ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﺯﺑﺎﻥ ﻋﺮ&= #65235;ﺎﻧﻰ ﺍﻗﻮﺍﻡ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺁﺭﻳﺎﺋﻰ ﺑﻮﺩ&#= 65257; ﮐﻪ ﺍﻳﻨﻚ ﺑﭽﻨ&= #65194;ﻳﻦ ﮐﺸﻮﺭ ﺩﺭﺁﻣﺪ&#= 1607; اﻧﺪ. ﻭ(ﺁﺭﻳﺎﺋ&= #65264;)ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌﺪ ﺳﻠﻮﮐ&#= 65264; ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺩﺭ ق&= #1576;یله ﺳﺮﺥ ﭘﻮﺳﺘﺎﻥ &= #65261; ﺳﻴﺎﻩ ﭘﻮﺳﺘﺎ&#= 65253; ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ= ﻓﺮﻫﻨﮓ ﺍﻟﻬی ﻮﺳﻠﻮﮐ= 5264;،ﻫﻴﭻ ﺭﺑﻄﻰ ﺑﻘﻮﻣﻰ &= #65261;ﻧﮋﺍﺩﻯ ﻭﺳﺮﺯﻣﻴﻨﻰ ﻧ&#= 65194;ﺍﺭﺩ. ﮐﻪ ﺧﻴلی ها ﻣA= 192;ﺎﻟﻒ ﻣﺤﻤﺪ ﻭﺍﺳﻠﺎ&#= 65249; ﺳﻠﻮﮐﻰ ﻫﺴﺘﻨ&#= 65194;،ﭼﻮن ﻤﺤﻤﺪ ﻋﺮﺏ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ. ﺩﺭﺣﺎﻟﻴ&= #64401;ﻪ ﻣﺴﻴﺢ ﻧﻴﺰ ﻳﮑ&= #65264; ﺍﺯ ﺍﻓﺮﺍﺩ ﻓﻠ&= #65204;ﻄﻴﻨﻰ ﻭ ﺟﺎﻣﻌﻪ ﺳﺎﻣ&= #65264; ﺑﻮﺩﻩ، ولی ﺩʋ= 97; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺁﺭﻳﺎﺋ&#= 65264; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻧﮋ= ﺍﺩﻯ ﮐﻪ ﺩﺍﺭﺍﻯ ﭘﻴ&= #65208;ﺮﻓﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻓ&= #65212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻭ &= #65227;ﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺩﻳ&#= 64405;ﺮ ﻧﻮعی اﺳﺖ. ﻭﻟ= 5264; ﺍﻳﻦ ﺩﻳﻦ ﺟﻬﺎ&= #65255;ﻰ ﻣﺴﻴﺢ ﺍﺳﻤﻰ ﻭ = ﺭﺳﻤﻰ، ﻭﺑﺎﺯﻳﭽﻪ ﺳﻴ&#= 65166;ﺳﺖ ﻭﺟﺎه ﻄﻠﺒﺎﻧ= 5264; ﺍﺳﺖ ﮐﻪ ﺑﻨﺎﻡ = ﺧﺪﺍ ﻣﻴﺨﻮﺍﻫﻨﺪ ﻣ&#= 65198;ﺩﻡ ﺭﺍ ﺩﻭﺭ ﺧﻮﺩ ﻧ= ﮕﺎﻫﺪﺍﺭﻧﺪ. ﻭﺗﻤﺎﻣﻰ ﺍﺩﻳ&#= 65166;ﻥ ﭼﻨﻴﻦ ﺣﺎﻟﻰ ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﺩﻳﻦ ﻭ= ﺍﻗﻌﻰ ﺳﻠﻮﮐﻰ و حنی = 1; ﺍﺳﺖ،ﺍﺯ ﺁﺩﻡ ﺗﺎ ﺯﺭﺩﺷ&= #65174; ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;. ﺳﺎﻟﻚ ﻣﺴﻴﺤﻰ &= #65165;ﮔﺮ ﺍﺳﺘﻌﺪﺍﺩ ﺑﺎ&#= 65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ،ﺑﻮﺳﻴA= 248;ﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩ، ﻫﺪﺍﻳﺖ ﺑﻴﻚ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ &= #65251;ﻴﺸﻮﺩ. ﻭﻧﻤﻮﻧﻪ ﺁﻥ ﺳ&= #65248;ﻤﺎﻥ ﻓﺎﺭﺳﻰ ﺯﺭﺩﺷ&#= 65176;ﻰ ﮐﺎﻣلی که ﺑﻴʌ= 42; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣﺴﻴﺤﻰ &= #65251;ﺄﻣﻮﺭ ﻣﺮﺍﺟﻌﻪ ﺑﺮﺍ&#= 65263; ﺗﮑﻤﻴﻞ ﺷﻬﻮﺩ &= #64404;ﺮﺩﻳﺪ، ﮐﻪ ﺑﺪﺍﻥ ﻧﻴﺰ = ﻣﻮﻓﻖ ﺷﺪ. ﻭﻟﻰ ﺑﺎﺯ ﻫ= ;ﻤﺎﻥ ﺯﻣﺎﻥ،ﻣﺤﻤﺪ = 5251;ﺒﻌﻮث ﺷﺪ،ﻭﺑﺎ ﺷﻬﻮ= 5193;ﻯ ﺑﺮﺗﺮ ﺍﺯ ﻭﻟﺎ&= #65267;ﺖ ﻣﺴﻴﺢ ﺑﻮﺩ. ﻭﭼ= ﻮﻥ ﺳﻠﻤﺎﻥ ﻫﻤﭽﻨ&#= 65166;ﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺭﺍ ﺩﺍﺷﺖ ﻣﺄﻣ&= #65262;ﺭ ﺳﻔﺮ ﺑﻤﮑﻪ ﺷﺪ = ﺩﺭﺣﺎﻟﻴﮑﻪ ﻫﻨﻮﺯ ﻣﺤﻤﺪ ﺷ&= #65260;ﺮﺗﻰ ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ. = ﻭﻫﻤﻴﺸﻪ ﺍﻳﻦ ﭘﺎﺩﺷﺎﻫ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻓﺎﺭﺳﻰ &= #65267;ﺎ ﭘﺎﺭﺳﺎ ﺑﺎ ﻫﺮ = ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺗﺎﺯه اﻯ ﮐﻪ ﻣﺒﻌﻮث &#= 65251;ﻴﺸﺪﻧﺪ، ﻧﺨﺴﺘﻴﻦ ﺗﺴﻠ&#= 65268;ﻢ ﺷﺪﮔﺎﻥ ﺁﻧﻬﺎ &= #65259;ﺴﺘﻨﺪ ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﮔﺮ ᥵= 5;ﺴﻠﻴﻢ ﻧﺸﻮﻧﺪ، ﺗﻤﺎ= 5249; ﺗﻮﻓﻴﻘﺎﺕ ﺷﻬ&#= 65262;ﺩﻯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﻨﺪ. ﭼﻪ ﺳ= ﻪ ﭘﺎﺩﺷﺎﻩ ﻓﺎﺭ&#= 65203;ﻰ، ﮐﻪ ﻧﺰﺩ ﻣﺴﻴﺢ = هنگام اولد دوم او ﺭ&= #65235;ﺘﻨﺪ،ﻭﻳﺎ ﺳﻪ ﭘﺎﺭﺳﺎﺋﻰ &= #64400;ﻪ ﺑﻨﺰﺩ ﻣﺤﻤﺪ ﺭ&= #65235;ﺘﻨﺪ. ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﺭ&= #65267;ﺎﺋﻰ،ﺗﺎﺑﻌʌ= 68;ّﺖ ﺳﻴﺎﺳﻰ ﻭ ﺟﻐﺮ&= #65165;ﻓﻴﺎﺋﻰ، ﻭﻳﺎ ﻣﻠّﻴﺖ ﻭ&#= 65199;ﺑﺎﻥ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻫ= ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺭ&= #65203;ﻴﺪﻩ ﺑﻨﻮﺭ ﺗﺠﻠّﻰ &#= 65261;ﻧﻴﺮﻭﺍﻧﺎ،᥾= 1; ﺳﻴّﺪ ﻭﺁﺭﻳﺎ &#= 65207;ﺪﻩ،ﻭ ﺍﻣﺎﻡ ﺍﻣّﻰ ﺷ&#= 65194;ﻩ ﺩﺭ ﻫﺮ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻫﺮ = ﮐﺴﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ&#= 65251;ﺎﻳﺶ ﺍﻣﮑﺎﻥ ﭘﻴﺸﺮ&#= 65235;ﺖ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ. ﻭﺑﻬ&= #65198; ﺯﺑﺎﻥ ﻭﻣﻠﻴّ= 5176;ﻰ که ﺒﺎﺷﺪ. ﺯﻳﺮ&#= 65165; ﺩﻳﺮ ﺯﻣﺎﻧﻰ ﺍ&= #65203;ﺖ. ﮐﻪ ﻧﮋﺍﺩﻫﺎ ﻣ&= #65192;ﻠﻮﻁ ﺷﺪﻩ ﻭ ﻣﺴﺘﻌﺪ&= #65165;ﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﺗﻤﺎﻡ ﺍﻗﻮﺍم &#= 65261; ﺳﺮﺯﻣﻴﻨﻬﺎ ﭘ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ،ﻭﮔA= 198;ﭼﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺪﻙ ﻫﺴﺘʌ= 56;ﺪ. ﻣﻬﻢ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﮊﻧﺘﻴﻚ ﺭﻭﺣی &#= 65194;ﺭ ﻫﺮﮐﺴﻰ ﺍﺳﺖ، که ﻨﺘﻴﺠﻪ ﺗﮑ= 5166;ﻣﻠﺎﺕ ﺃﺯﻟﻰ ﭘﻴﺸﻴن اﻭ ﺍﺯ ﻣﺮﺍﺗﺐ &= #64344;ﻴﺸﺮﻓﺖ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65264; ﻭﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﺍﻳﻨﻚ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻋﻘﻞ ﺍﻳﺪﺁﻝ ﻃ&= #65248;ﺒﻰ ﻭ ﺻﺒﺮ ﻋﺎﻗﻠﺎ&= #65253; ﻭ ﻋﺸﻖ ﻃﺎﻟﺒﺎ&= #65253;،ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﻭﭘس ﺍﺯ ﺗﺄﻣﻴ&#= 65254; ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65193;ﺭ ﻓﻬﻢ ﻭ ﺗﺼﺪﻳﻖ = ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻤﻞ ﻭ ﺩﺭﻙ = 5227;ﺮﻓﺎﻥ ﻭ ﺷﻨﺎﺧﺖ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ ﺭﺍ ﺗﻮﺍﻧﺎ ﺑﺎ&= #65207;ﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺣﮑ= ﻤﺎﻯ ﺍﻟﻬﻰ ﺭﺍﺳﺘﻴ&#= 65254;،ﭼﻪ ﺩﺭ ﺑﻴﻤﺎﺭﻯ ﻳ&= #65166; ﺳﻠﺎﻣﺘﻰ، ﻭ ﻳ&#= 65166; ﺩﺭ ﻓﻘﺮ ﻭﺩﺍﺭ&= #65255;ﺪﮔﻰ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65259;ﺮﮔﻮﻧﻪ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﮐﻪ ﺑﺎﺷﺪ ﺭﺍﺿ&= #65264; ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﺳﺨﺘﻰ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺻ= ﺒﻮﺭﻯ ﭘﻴﺸﻪ ﻣﻴﮑﻨﻨ&#= 65194;. ﺣﺘﻰ ﺍﮔﺮ ﮐﺴﻰ = ﺍﻧﺴﺎﻧﻰ ﺗﺤﻘﻴﺮ ﻭﺗﮑﻔ&#= 65268;ﺮﺷﺎﻥ ﮐﺮﺩ،ﺁﻧﺎﻥ ﺭ= 5165; ﺑﺨﺸﻴﺪﻩ ﻭ ﺩﻋ&= #65166;ﻯ ﻫﺪﺍﻳﺖ ﺁﻧﻬﺎ &= #65197;ﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﮑﻨﻨﺪ. ﺯﻳﺮﺍ ﻣﺨﺎﻟﻔ&#= 65268;ﻦ ﺧﻮﺩ ﺭﺍ ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺭ ﺳﻄﻮﺡ ﺍﻭﻟ&= #65268;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ، ﮐﻪ ﻣﺎ ﺍﺯ ﺣﻴ= ﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﻮﺋﻴﻢ، ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍ&= #65253; ﮔﻔﺖ،ﮐﻪ ﺣﮑﻤ= 5174; ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65153;ﺧﺮ ﺁﻥ،ﺩﺭ ﮐﻤﺎﻝ &#= 65227;ﻘﻠﻰ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263;،ﻗﺎﺑﻞ ﺣﺼﻮﻝ ﻫﻤﮕﺎﻥ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺴﺖ. ﻭ ﺑﻘ= 5262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﻫﺮ@= 400;س ﺑﺎﻳﺪ ﺍﻳﻦ ﺁﺯ&= #65251;ﺎﻳﺶ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﮑ= ﻨﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﺗﻮﻓﻴﻖ ﺭﺍ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﺣﺪ= ;ّ ﺃﻗﻞ ﺑﻬﺮ ﺳﻄﺤ&= #65264; ﮐﻪ ﺷﺎﻳﺴﺘﮕﻰ &= #65153;ﻧﺮﺍ ﺩﺍﺭﺩ، ﻭ ﺩﺭ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺁﻧ= 5166;ﻥ ﺁﻣﺪﻩ ﺑﺎﺷﺪ. ﺗ= ﺎ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ، &#= 65193;ﻧﺒﺎﻟﻪ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﺎ ﻋﻘﻞ ﻭ ﮐ= ;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198;ی ﺮﺍ ﺩﻧﺒﺎﻝ ﻧﻤ&= #65166;ﻳﻨﺪ. ﺳﻌﺎﺩت اﻟﻬﻰ = 5193;ﺭ ﺁﻏﺎﺯ ﮐﺎﺭ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺴﺖ،ﮐﻪ ﺧﺪ= 5165; ﺑﺨﻮﺍﻫﺪ ﮐﺴﻰ &= #65197;ﺍ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ &= #65239;ﺮﺍﺭ ﺑﺪﻫﺪ ﻳﺎ ﺳﻘﻮ&= #65217; ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﺍ= ﻳﻦ ﺩﻧﺒﺎﻟﻪ ﺳﻴﺎ&#= 65203;ﺖ ﺯﻧﺪﮔﻰ ﻳﻚ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﻫ&#= 65252;ّﺖ ﮐﺎﻓﻰ ﻭ ﻫﺪﺍﻳ&= #65174; ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ،ﮐﻪ ﺑﺘ= 5262;ﺍﻧﺪ ﺁﻧﮕﺎﻩ ﻣﺸﻴّ= 5174; ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﮐﺴﺐ ﮐﻤﺎﻟﺎﺕ &= #65207;ﻬﻮﺩﻯ ﮐﺴﺐ ﻧﻤﺎﻳﺪ. ﮐ= ﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺗﺎ(ﺣﺘّی ﺃﻋﻠﻢ) و آگاه®= 0; ﻣﻦ ﺩﺳت ﺒﺪﻫﺪ،ﻭA= 207;ﺮﻁ ﮐﺎﻓﻰ ﺭﺍ ﺩﺭ ﺳ= ﺎﻟﻚ ﺑﺒﻴﻨﺪ. ﺗﻌﺎﻟ&= #65264; ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ&#= 1548;ﻳﺎ ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ &= #65197;ﺍ ﻧﻤﻴﺪﻫﺪ. ﻭ ﺷﺮ= ﻁ ﺭﺿﺎﻳﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺿﺎﻳت ﻤﺮﺍﺗ= 5168; ﺍﻟﻬﻰ، ﭘﻨﺞ ﺗ&#= 65254; ﺁﻝ ﻋﺒﺎی ﻭﻟﺎ&#= 65267;ﺖ ﺍﺳﺖ. ﺁﻏﺎﺯ ﺍﺯ= ﺭﺿﺎﻳﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ،ﻭ ﺩﻳﮕﺮ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ. ﭘس ﺍﻧﺴﺎﻧﻬﺎ &#= 65259;ﻤﮕﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ،A= 169;ﺪﺭﺟﺎﺗﻰ ﺍﺯ ﺗﻘﺮّﺏ ﺑﺨ&#= 65194;ﺍﻭﻧﺪ ﺑﺮﺳﻨﺪ. ﮐﻪ ﻣﺪ= ﺭﻙ ﺷﻬﻮﺩﻯ ﻣﻘﺎﻡ &= #65207;ﺎﻳﺴﺘﻪ ﺧﻮﺩﺭﺍ،ﺩﺭ ﻳ= 4401;ﻰ ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ = ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ. ﮔﺮﭼﻪ ﺣﮑﻤﺖ ﻣ&= #65220;ﻠﻖ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ.= ﻭﻫﺮ ﺣﮑﻤﺘﻰ ﺑﻬﺮ ﻣ&= #65198;ﺣﻠﻪ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ &= #65227;ﻘﻠﻰ،ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺗﺼ&#= 65198;ّﻑ ﺭﻭﺣﻰ ﻭ ﺫﻫﻨﻰ = ﺭﺳﻴﺪﻩ ﻭ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ= ﺧﺪﺍﻭﻧﺪ ﻫﻴﭻ ﺩﻭﻣﻮﺟﻮ&#= 65193;ﻯ ﺭﺍ ﺗﮑﺮﺍﺭ ﻫﻢ = ﻧﻤﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻓﺮﻳﻨﺪ، ᥾= 1; ﺗﻘﻠﻴﺪ ﺍﺯ ﺍﺑﺘﮑﺎﺭ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩ ﻧﻴﺰ ﻧﻤﻰ = ﮐﻨﺪ. ﺑﻠﮑﻪ ﺗﮑﺎﻣﻠ&#= 65264; ﭘﺸﺖ ﮔﺮﺩﻥ در ترتیب توالی = 548;ﺑﺮﺣﺴﺐ ﺩﺭﺟﻪ ﮐﻤﺎﻝ ﻭ = ﺷﻬﻮﺩ ﻭ ﺗﻘﺮﺏ ﺍﻟﻬﻰ = ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ ﺑﻘﻮ= ﻝ ﺍﺑﻦ ﺳﻴﻨﺎ،ﻳ= 4401;ﺎﻳﻚ ﺑﺎﻳﺪ ﺑﻌﻮﺍﻟ&#= 65250; ﺍﻟﻬﻰ ﺭﺳﻴﺪ. ﺟ= ﻨﻮﻥ ﻭﺟﻬﻞ ﻭﻗﻬﻘﺮ&#= 65165;ﻯ ﺍﻧﺴﺎﻧﻬﺎﻯﻣ= 5192;ﺎﻟﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ،ﺧﻮﺩ ﺩ= 5197;ﺟﺎﺗﻰ ﻧﻴﺰ ﺍﺯ ﺳﻘﻮﻁ = ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺠﺎﻯ ﺩﺭﺟ&= #65166;ﺕ ﺩﺭﮐﺎﺕ ﮔﻔﺘﻪ &= #65251;ﻴﺸﻮﺩ. ﮔﻮﺋﻰ ﻳﮑﻰ ﺍﺯ = ﭘﻠّﻬﻬﺎ ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ&#= 1548;ﻭ ﺩﻳﮕﺮﻯ ﺑﺎﻟﻌ&#= 64401;س ﺑﺰﻳﺮ ﺯﻣﻴﻦ ﻓ&= #65198;ﻭﻣﻴﺮﻭﺩ. ﻭ ﺍﺯ ﭘﻠّﻪ ﻫﺎ&= #65263; ﮐﺎﺭﻣﺎﺋﻰ ﻭﺻ&#= 65262;ﺭت ﻨﻮﻋﻰ،ﭘﺎﺋﻴA= 254; ﺳﻘﻮﻁ ﻣﻴﮑﻨﻨ&#= 65194;. ﺩﺭﻧﺴﺦ ﻭﻣﺴﺦ &= #65267;ﺎ ﻓﺴﺦ ﻭﺭﺳﺦ ﻭﻭ&= #65203;ﺦ. ﻭ ﻟﺬﺍ ﻫﻴﭻ ﮔﺎ= ﻩ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻫ&= #65268;ﭻ ﻣﺮﺣله اﻯ،ﻧ᥵= 0;ﺎﻳﺪ ﺍﮐﺘﻔﺎ ﺑﭙﻴﺸ&#= 65198;ﻓﺖ ﮐﻤﺎﻟﻰ ﻭﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﮐﻨﻨﺪ. ﻭﺗ= ﺎ ﺁﺧﺮﻳﻦ ﻟﺤﻈﻪ &= #65227;ﻤﺮ ﺳﻠﻮﻙ ﺭﺍ ﺍﺩﺍ&= #65251;ﻪ ﺑﺪﻫﻨﺪ. ﻣﮕﺮ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5239;ﺘﻰ ﮐﻪ ﺑﻌﺮش ﺮﺣﻤ&#= 65166;ﻥ ﺭﺳﻴﺪﻧﺪ. ﮐﻪ ﺍ= ﻳﻦ ﮐﻮﻩ ﻗﺎﻑ ﻭ ﺣﺪ= ّ ﻳﻘﻒ ﻭﺗﻮﻗّﻒ &#= 65165;ﺳﺖ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ، ﺑﭙﺮﺩﻩ ﺳﺘﺮﺕ &= #65165;ﻟﻤﻨﺘﻬﺎ،ﻳʋ= 66; ﺳﺘﺎﺭ ﻭ ﭘﺮﺩﻩ = ﭘﺎﻳﺎﻧﻰ ﻭ ﺑُﻦ ﺑَﺴﺖ ﺗ&#= 64401;ﺎﻣﻞ ﺷﻬﻮﺩﻯ،ﻣﻴﺴ= 17;ﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198; ﺑﺮﺳﻨﺪ. ﮐﻪ ﺍﮔ= ﺮ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﻭ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭ= ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮ ﮔﻮ&= #65255;ﻪ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺘ&#= 65256;ﺪ، ﺁﻧﮕﺎﻩ ﻣﻌﺼﻮ&#= 65249; ﺍﺯ ﻫﺮﮔﻨﺎﻩ ﻭ = ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺑﺎ ﺧ&= #65194;ﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ،ﮐ= 5252;ﺎﻟﺎﺕ ﺑﻴﺸﺘﺮ ﺑﺎ ﺍﻟ&= #65260;ﺎﻣﺎت ﻮ ﺣﮑﻤﺘﻬﺎﻯ ﻋ&= #65166;ﻟﻰ ﺗﺮ ﺍﻟﻬﻰ،ﺫﺧ= 5268;ﺮﻩ ﺁﺧﺮﺕ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﻌﺪﻯ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺧﻮﻳﺶ ﻓﺮﺍﻫﻢ &= #65251;ﻴﮑﻨﻨﺪ. ﮐﻪ ﺩﺭﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺩﺭ ﻓﺼ= 5246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ. ﺗﺎ ﺑﺎ ﮐ= ;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ،ﺷﺎﻳA= 194; ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ،ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﺩﺭ&= #65241; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺣﮑﻤﺘﻬﺎﻯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ،ﻗﺎﺑﻞ = 5235;ﻬﻢ ﻧﻮﻉ ﻗﺒﻠﻰﻣﻴ&#= 65252;ﻮﻧﻰ،ﻭﺣﺘﻰ᥻= 5;ﺼﻞﻧﻮﻉﺑﺸﺮﻯ&= #65239;ﺒﻠﻰﻧﻤﻰﺑﺎA= 207;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﻋﺮﻓﺎ ﺍﺯ ﺭﻓﺘ&= #65166;ﺭ ﻣﻨﺎﺳﺐ ﺻﺤﺒﺖ &= #65251;ﻴﮑﻨﻨﺪ،ﮐﻪ ﻣﻨﺎﺳﺐ ﺳﺎﻟﻚ &= #65169;ﺎ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻨﺎﺳﺐ ﻋﺼʋ= 98; ﻭﻣﻘﺎﻡ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻭﻟﻰ ﻣﻬﻢ ﺑﺎﻳ&= #65194; ﺍﺯ ﻫﻤﻴﻦ ﺗﻨﻮ&= #1617;ﻉ ﺍﻟﻬﻰ ﻭﻋﻘﻠﻰ &= #65255;ﻴﺰ ﺑﺎﻟﺎﺗﺮ ﺭﻓﺖ. = ﭼﻪ ﺣﮑﻤﻰ ﺑﺎ ﺣﮑﻤ&= #65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5267;ﮕﺮﺍﻥ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻴ&= #64401;ﻨﺪ. ﻭ ﭼﻪ ﺧﻮﺩﺵ ﺑﻬ= ﺮﻩ ﺑﻴﺸﺘﺮ ﺍﺯ ﺗﻌ&= #65248;ﻴﻢ ﺩﻳﮕﺮﺍﻥ ﻣﻴﻴ&#= 65166;ﺑﺪ. ﮔﻮﺋﻰ ﺗﻤﺮﻳﻨ&#= 65166;ﺕ ﺑﻴﺸﺘﺮﻯﻣﻴﻴ= 5166;ﺑﺪ. ﮐﻪ ﺳؤﺍﻝ ﺑﻰ ﺭ&= #65169;ﻂ ﻣﺤﺼﻞ،ﮐﻪ ﻣﻌ= 5248;ﻢ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﭙ&= #65166;ﺳﺨﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﻨﻤﺎﻳﺪ. A= 227;ﻤﻠﺎ ﺗﻌﻠﻴﻤﻰ ﺑﺮﺍ&#= 65263; ﻣﺤﺼﻞ ﻭ ﺗﻌﻠﻴ&= #65252;ﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻌ&= #65248;ﻢ،ﻭ ﺣﺘﻰ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﮐﻪ ﺍﻟﺒﺘ= ﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺗ&#= 65236;ﮑّﺮ ﺑﺬﻫﻦ ﺍﻭﻟﻴﺎ&#= 65263; ﺧﻮﺩ ﺍﻟﻬﺎﻡ ﺍ&= #65247;ﻬی ﻤﻴﺪﻫﺪ. ﻭ ﺑﺬﻫ= ﻦ ﻣﻌﻠﻤﺎﻥ ﺩﺭﺳ&#= 65174; ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ،ﺍﻟﻬﺎA= 251;ﺎﺕ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻧ&= #65262;ﻋﻰ،ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺁﻧ&= #65260;ﺎ ﺭﺍ ﻣﻴﺪﻫﺪ. ﮐﻪ= ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺣﺘﻰ ﺯﻧ&= #65170;ﻮﺭ ﻋﺴﻞ ﺍﺯ ﺧﺪﺍ ﻭ= ﺣﻰ ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 4380;ﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ &= #65251;ﻨﻈّﻢ ﺑﺴﺎﺯﺩ. ﮐﻪ ﻫﺮ= ﻣﻮﺟﻮﺩﻯ ﭼﻨﻴﻦ ﻣﻴﮑﻨﺪ. = ﭘس ﺍﺻﻠﺎﺡ ﺧﻮﺩ ﺩ&= #65197; ﺗﺰﮐﻴﻪ ﻣﺪﺍﻭ&#= 65249; ﺣﺘﻰ ﺩﺭ ﮐﺎﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻌﺼﻮﻡ&#= 1548;ﻭ ﺗﺤﻠﻴﻪ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ ﻧﻔس ﺍﻣّﺎﺭﻩ= 48;ﺑﺎﻳﺪ ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ. = ﭼﻮﻥ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐﻴﻪ = ﻧﻔس ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﮐﻪ ﻋﻘﻞ ﻭ ﻗﺪﺭ= ﺕ ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍ&#= 65263; ﺗﺰﮐﻴﻪ ﺑﻴﺸﺘ&#= 65198; ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺩﺭ ﺭﺟﻌﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎﻇﺮﻓ&#= 65268;ّت و اﻣﮑﺎﻧﺎﺕ ﻋ= 5224;ﻴﻢ ﺗﺮ، ﻗﻄﻌﺎ ﺗﺰ&#= 64400;ﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﮑ&= #65256;ﺪ. ﻭﻟﻰ ﺑﺎﻟﺄﺧﺮ&#= 65257; ﻗﻄﻌﺎ ﺑﻄﻮﺭ ﻣ&= #65220;ﻠﻖ ﺗﺰﮐﻴﻪ ﻧﻤﻴﺸ&#= 65262;ﻧﺪ، ﮐﻪ ﺗﻨﻬﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ ﻣﻄﻠﻘﺎ &= #64344;ﺎﻙ ﺭﻭﺍﻥ ﺍﺳﺖ. ﻭ ﺑ= ;ﺪﻭﻥ ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪ&#= 65165;ﺕ ﺩﺭﺻﻮﺭﺗﻬﺎﻯ &#= 65255;ﻮﻋﻰ ﻭﺍﻟّﺎ ﺪﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ،ﻫﺮﮐس A= 252;ﺴﺌﻮﻟﻴّت ﺼﻔﺎت اﻧﻮﺍﻉ = 5227;ﻘب ﺘﺮ،ﻭﺣﺘﻰ ﺻﻔ= 5166;ت ﻨﻮﻉ ﺑﻬﺘﺮ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺩﻩ.= ﺑﺎﺯ ﺑﺎﻳﺪ ﺑﺠﻬﺎﻥ &= #65175;ﻮﻟﺪ ﻭﻣﺮﮔﻬﺎﻯ ﻣﮑ&#= 65198;ﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﺑﻘﻮﻝ ﻋﺎﺭﻓﻰ(&= #65261;ﺟﻮﺩﻙ ﺫﻧﺒﻚ)ﻫﻤﻴﻨﮑ&#= 65258; ﻫﺴﺘﻰ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻫﻤﻴﻦ دلیل ﮔﻨﺎﻩ ﺗʌ= 62; ﺑس. ﻳﻌﻨﻰ ﮔﻨﺎﻩ ﺩ&= #65165;ﺷﺘﻪ ﻭﺟﻬﺎﻟﺖ ﻭ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﻭﺗﻮﺣّﺶ ﺩﺭ ﻭ&#= 65183;ﻮﺩ ﺗﻮ ﺑﻮﺩﻩ، ﮐﻪ &= #65255;ﺎﭼﺎﺭ ﺑﺮﺍﻯ ﺗﺰﮐیه = 5198;ﻭﺍﻥ ﺧﺪﺍﻭﻧﺪ ﺗﻮﺭ&#= 65165; ﺩﺭ ﺍﻳﻦ ﻧﻮﻉ ﻧ= ﻴﮑﻮﻯ ﺑﺸﺮﻯ ﺁﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﻓﺮ= ;ﺿﺎ ﺭﻭﺣﻰ ﻣﻴﻞ ﻧﺠ&= #65166;ﺕ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺗﻮﻟﺪی ﺒﺠﻬﺎﻥ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﻭ ﺑﻘﻮﻝ= ﻗﺮﺁﻥ،ﺗﻨﻬﺎ ﺑﺨﺎﻃﺮﻋﻬﺪ ﺍ&#= 65247;ﺴﺖ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ&#= 1548;ﺑﺎ ﺁﺧﺮﻳﻦ ﻧﻮﺭ ﺷ&= #65260;ﻮﺩﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﺭﻭﺣﻰ ﺍﻳﻨﻚ ﺑ&= #65184;ﻬﺎﻥ ﺑﺎﺯﮔﺸﺖ، ﮐﻪ &#= 65169;ﻴﺎﺩ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮ&= #65193; ﺑﻴﻔﺘﺪ،ﻭ ﺑﺘ= 4401;ﺎﻣﻞ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺳ&= #65248;ﻮﻙ ﻭ ﺷﻬﻮﺩ ﺑﺎﻟﺎ&= #65175;ﺮ ﺟُﺴﺘﻦ ﺑﮑﻮﺷ= 5194;. ﮐﻪ ﻓﻌﻠﺎ ﺷﻬﻮ&= #65193; ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس،A= 261;ﻇﻴﻔﻪ ﺣﺘﻤﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺷﻬﻮﺩ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ،ﻭﻇﻴA= 236;ﻪ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﻧ&= #65268;ﺴﺖ. ﻣﮕﺮ ﺧﺪﺍﻭﻧﺪ &= #64380;ﻪ( ﺑِﺪﺍﺋﻰ)ﺩﺭ ﺳ&#= 65198;ﻧﻮﺷﺖ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺑ&= #65256;ﻤﺎﻳﺪ. ﮐﻪ ﻋﻤﻠﺎ ﻭﻣﻘ&= #65194;ﻣﺘﺎ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﺷﺮﻭ&= #65225; ﻣﻴﮑﻨﺪ. ﮔﻮﺋﻰ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ از &#= 65199;ﻣﺎﻥ ﻭﺗﮑﺎﻣﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺳﺒﻘﺖ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﻭ ﺗﻤﺎﻡ ﮐﻠﺎﺳ&= #65260;ﺎﻯ ﻧﻬﺎﺋﻰ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #1548; ﺑﺴﺮﻋﺖ ﻃﻰ ﮐﺮ&= #65193;ﻩ ﺍﺳﺖ. ﻭ ﻫﺮﺷﺒﻰ= ﺭﺍ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ،&#= 65193;ﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65203;ﻠﻮﻙ ﺭﻓﺘﻪ ﺍﺳﺖ. ﺍﮔ= ﺮ ﻣﺘﺄﺧّﺮﻳﻦ ﻧ= 5240;ﺪﻯ ﺑﺮ ﻃﺮﻓﻬﺎﻯ ﺳ&= #65248;ﻮﻙ ﻗﺒﻠﻰ ﻣﻴﺰﻧﻨ&#= 65194;،ﻋﻤﻠﺎ ﺩﺭ ﺭﻭﺵ ﻋﻘﻠﻰ = ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻧﻈ&#= 65198;ﻯ ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﻧ= ;ﻪ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻤ&#= 65248;ﻰ ﺁﻧﻬﺎ. ﺍﮔﺮ ﺑﻮ= ﺩﺍ ﮔﻔﺖ ﺧﺪﺍﺋﻰ ﻧ&= #65268;ﺴﺖ،ﭼﻪ ﭼﻨﻴﻦ ﺑﻮﻯ ﻧﺴ&= #65170;ﺖ ﻣﻴﺪﻫﻨﺪ ﺯﻳﺮ&#= 65165; ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻓ&= #65166;ﻃﻤﻰ ﺩﺭ ﻧﻮﺭ ﺷﻴﻮﺍ = ﺭﺳﻴﺪﻩ ﺑﻮﺩ،ﻭ ﺑﻴﺸﺘ= 5198; ﺍﻣﮑﺎﻥ ﺗﻌﺎﻟ&#= 65264; ﺷﻬﻮﺩﻯ ﻧﺪﺍﺷ&#= 65174;. که ﺒﺎﻳﺪ ﺩﺭﺗ= 5262;ﻟﺪﺍﺕ ﺑﻬﺘﺮﺑﺸﺮﻯ ﺑ&#= 65228;ﺪی ﺒﻮﻟﺎﻳت ﺰﺭﺩ= 5207;ﺖ ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮ&#= 65263; ﻧﻴﺰ ﺑﺮﺳﺪ. ﺑﻮ= ﺩﺍ ﮔﻔﺘﻪ ﺍﺳﺖ،ﮐ= 5258; ﺍﻳﻦ ﺷﻬﻮﺩ ﺷﻴ&= #65262;ﺍ،ﺩﺭ ﻭﺍﻗﻊ ﺷﻬﻮﺩ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﻴﺴﺖ. ﮐﻪ ﻣﺤﻤ= ﺪ ﻫﻢ ﮔﻔﺖ،ﮐﻪ ﺍ&#= 65267;ﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻬﻮﺩ ﺷﺸﻢ A= 255;ﻮﺭ ﻗﺎﺋﻢ ﺍﮐﺘﺸﺎ&#= 65235;ﻰ ﺍﻭ،ﻫﻨﻮﺯ ﺧﺪ= 5165;ﻭﻧﺪ ﺍﻟﻠﻪ ﻧﻴﺴﺖ. ﻭ= ﺣﺘﻰ ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻧﻴﺰ، ﺍﻳﻦ ﺫﮐ&#= 65198; ﺍﻟﻠﻪ ﺍﮐﺒﺮ ﻭ = ﻟﺎ ﺍﻟﻪ ﺍﻟّﺎ ﺍﻟ&#= 65248;ﻪ ﺭﺍ ﺗﮑﺮﺍﺭ ﮐﺮ&= #65193;ﻩ، ﮐﻪ ﺍﻟﻬﻰ ﻭﺍﻟ&= #65258; ﻭ ﺭﺏّ ﺍﻟﻨﻮع &#= 65262;ﻣﻌﺒﻮﺩ ﻣﻦ ﻫﺴﺘﻰ،ﻭﻟ= 5264; ﻫﻨﻮﺯ ﺍﻟﻠﻪ ﻧ&= #65252;ﻰ ﺑﺎﺷﻰ. ﻭ ﺑﻘﻮﻝ= ﺯﺭﺩﺷﺖ ﮐﻪ(ﺃﻫﻮ) ئر أهورﻣﺰﺩﺍ ﮔ᥻= 6;ﺖ. ﻳﻌﻨﻰ ﻣﺰﺩﺍ ﻫ&= #65204;ﺘﻰ،ﻭﻟﻰ ﻫﻨﻮﺯ ﺍﻟﻠﻪ (ﺃ= ﻫﻮ) ﻧﻤﻰ ﺑﺎﺷﻰ. ﮐﻪ= ﻓﺮﺿﺎ ﺩﺭﺑﻰ ﻧﻬﺎﻳت اﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&#= 65208;ﺮﻯ، ﺭﻭﺡ ﺳﺎﻟﮑﻰ ﺑ&= #65256;ﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺑﺎ= ﺯﻫﻢ ﺑﺎﻳﺪ ﺑﺂﻥ ال= 604;ه أکبر ﺑﮕﻮﻳﺪ،= ; ﮐﻪ ﺍﻟﻠﻪ ﻫﺴﺘﻰ،= 5261;ﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻧ&= #65268;ﺴﺘﻰ. ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷ&= #65194;ﻩ ﺃﻫﻮ ﺩﺭ ﺃﻫﻮﺭ&= #65251;ﺰﺩﺍ ﺩﺭ ﻓﺮﻫﻨﮓ ﺯﺭ&= #65193;ﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65165;ﺳﺖ. ﻳﻌﻨﻰ (ﺃ) ﻋﻠﺎﻣ= ;ﺖ ﻧﻔﻰ ﻭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻫﻮ ﺧﺪﺍﻭ= ﻧﺪ (ﻫﻮ ﻳﺎ ﺍﻭ) ﺩﺭ ʌ= 27;َﻤّاء ﻭ ﻫﺎﻫﻮﺕ ﻋﺎﻟ&= #65250; ﻭﺟﻮﺩﻯ ﻋﺪﻡ ﻣ&= #65166;ﺳﻮﺍﻩ ﻣﻴﺒﺎﺷﺪ. ﺻﺎﺣ&= #65168; توصیف (ﺍﻟﺒﺎ᥹= 9;ﻦ) هستی ﻭتوصیف (&= #65165;ﻟﺨﺎﺭﺝ )ﺍﺯ ﻫﺴﺘﻰ. ﻭ ﺩ᥷= 7; ﺗﻮﺻﻴﻒ ﻭ ﺗﻌﺮﻳﻒ ﺍﻭ ﺍ= ﺻﻄﻠﺎﺣﺎ ( لا ﺑﺸﺮﻁ) ﻣﻴﮕ= ﻮﺋﻴﻢ ﻭ ﻟﻰ ﺍﻟﻠﻪ(ﺑﺸ= ﺮﻁ لا )ﻣﻴﺒﺎﺷﺪ. ﻳ&= #65228;ﻨﻰ ﺍﻟﻠﻪ ﻋﺎﻟﻢ ﺍ&= #65203;ﺖ، ﻭﻟﻰ ﻧﻪ ﭼﻮﻥﻋ&= #65248;ﻢ ﺍﻧﺴﺎﻥ ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻧﻔﻰ ﺻﻔﺎﺕ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ،ﺩﺭ ﺍﺻﻞ ﻟ&#= 65236;ﻆ ﻋﻠﻢ ﻭﻋﺎﻟﻢ ﻣ&= #65220;ﺮﺡ ﻧﻴﺴﺖ. ﮐﻪ ﺑﺎ ﻋ= ;ﻠﻢ ﺍﻧﺴﺎﻥ ﻣﻘﺎﻳ&#= 65204;ﻪ ﺷﻮﺩ. ﻭﺣﺪﺕ ﺻﻔ= ﺎﺕ ﻭﺫﺍﺗﻰ ﺑﻮﺩﻥ &= #65211;ﻔﺎﺕ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262;،ﻭﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﻄﺮﺡ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺸﻮﺩ. ﻭ ﺗﻔﮑﻴﻚ ﺍﻳﻦ = ﺻﻔﺎت ﺪﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65255;ﻰ ﻣﺎ ﺍﺳﺖ،ﮐﻪ ﺑ&#= 65176;ﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ ﻭ ﺗﺼﻮ&= #65197; ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﻰ ﺑﻨﻤﺎﻳﺪ. ﻭﺩﺭ = ﻫﺮ ﺣﺎﻝ ﻫﻤﭽﻨﺎﻥ &= #65169;ﺪﻭﺭ ﺍﺯ ﺣﻘﻴﻘﺖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺍﻳﺮﺍﺩ ﺑﺮ ﻣﮑ&= #65176;ﺐ ﺭﻭﺍﻗﻰ ﺣﺘﻰ ﺍ&= #65199; ﻋﺮﻓﺎﻯ ﺑﻌﺪﻯ&#= 1548;ﺑﺮ ﺗﻤﺎﻡ ﻣﮑﺎﺗﺐ &= #65227;ﺮﻓﺎﻧﻰ ﺑﻌﺪی هست . ﮐﻪ &#= 65251;ﮑﺘﺐ ﻋﺮﻓﺎﻥ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺧﻴﻠﻰ ﺍﺯ ﺍ= ﺣﮑﺎﻡ ﻋﺮﻓﺎنی ﻤﺴﻴA= 188;ﻰ ﻭ ﺯﺭﺩﺷﺘﻰ ﻭ ﻳ= ﻬﻮﺩﻯ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﻭﺍﺭﺩ ﻣﻴﮑﻨﺪ. = ﻧﻪ ﺑﻘﺼﺪ ﺗﮑﺬﻳﺐ&#= 1548;ﺑﻠﮑﻪ ﺑﻘﺼﺪ ﺗﮑﻤﻴﻞ و توضسح آنها. &= #65199;ﻳﺮﺍ ﻧﺎﻗﻠﺎﻥ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ، &= #65169;ﺮﺍﻯ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ،ﮐﻪ ﻋﻤﻠﺎ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭ ﻏﻴﺮ ﮐﺎﻣﻠﺎ&= #65253; ﻫﺴﺘﻨﺪ، ﮐﺎﺭ= 5263; ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﻣﺬﻫﺒﻰ ﻣﺴﻠﻤ&#= 65166;ﻥ ﺳﻨّﻰ ﻭ ﺷﻴﻌﻰ&#= 1548;ﺩﺭ ﻓﻠﺴﻔﻪ ﺑﺎﻓﻰ &= #65165;ﺳﻠﺎﻣﻰ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. = ﮐﻪ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺳﺖ ﮐﺸﻴﺸﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﭼﻨﻴﻦ ﮐﺮﺩﻩ ﻭ&= #65251;ﻴﮑﻨﻨﺪ. ﺯﻳﺮﺍ ﻧﺒﺎﻳﺪ &= #65235;ﺮﺍﻣﻮﺵﮐﻨﻴA= 250;، ﮐﻪ ﺣﮑﻤﺘﻬﺎﻯ &= #65255;ﻈﺮﻯ ﺣﮑﻤﺎﻯ ﺍﻟﻬﻰ&#= 1548;ﺗﻨﻬﺎ ﺩﺭ ﻗﺴﻤﺖ ﺑﻴﺎ&= #65255;ﺎﺕ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﺭﻋﺎﻳﺖ ﺳﻄﺢ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻘﻞ ﻣﺮﺩﻡ A= 199;ﻣﺎﻥ ﺷﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺯ= ;ﻣﺎﻥ ﺑﻌﺪﻯ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﻳﺮﺍﺩ ﺑﺤﮑﻤ&#= 65176;ﻬﺎﻯ ﻧﻈﺮﻯ ﺍﻭﻟﻴﺎ &= #65261; ﺃﻧﺒﻴﺎی ﻘﺒﻠ= 5264; ﺑﮕﻴﺮﻧﺪ. ﻭﻟﻰ = ﺩﺭ ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﺁ&= #65255;ﻬﺎ، ﻧﻤﻴﺘﻮﺍﻥ ﭼﻨ&#= 65268;ﻦ ﮐﺮﺩ. ﮔﺮﭼﻪ ﺑﺎ= ﺯ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻤ&#= 65248;ﻰ ﻫﺮ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ ﺩﺭ ﺩﺭ&= #65183;ﺎﺕ ﺭﻳﺎﺿﺖ،ﻭ ﻳﺎ &#= 65193;ﺭﺟﺎﺗﻰ ﺩﺭ ﺍﻋﻤﺎﻝ ﻭﺧ&= #65194;ﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ،ﻭ ﻳ= 5166; ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻣ&= #65194;ﺍﺭﺝ ﻋﻘﻠﻰ دارد. ﮐA= 258; ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ،ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪﻯ ﻋﻤﻠﺎ &= #65227;ﻘﻠﺎﻧﻰ ﺍﺳﺖ. ﻭ ﺍﻟﺒﺘﻪ= ﻣﻄﻠﻘﺎ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻋﻘﻠﺎﻧﻰ = ﻧﻴﺴﺖ. ﺍﻋﻤﺎﻝ ﺭﻳﺎﺿ&#= 65176;ﻰ ﺳﺎﺩﻩ، در ﻋﺰA= 247;ﺖ ﺳﻠﻮﮐﻰ ﺑﺮﺍﻯ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﻃﺮﻳﻘﺖ ﻋﺮﻓ&= #65166;ﻥ ﻣﻬﺪﻭﻯ ﺁﻳﻨﺪ&#= 65257;،ﮐﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻧﻴﺰ ﻧﻴﺴﺖ ،ﻋ&#= 65240;ﻠﺎﻧﻰ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;. ﻭ ﺷﺎﻳﺪ ﻫﻤﭽﻨ&= #65166;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﻮﻧﻪ ﻫﺎﺋʌ= 64; ﺍﺯ ﺍﻋﻤﺎﻝ ﺭﻳﺎﺿ&#= 65176;ﻰ ﻭ ﺗﻤﺮﻳﻨﻰ ، ﺑ&= #65240;ﺼﺪ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧ&= #65236;س بوده ﺑﺎﺷﺪ. ﻭA= 247;ﻰ ﻧﻪ ﺭﻳﺎﺿﺘﻰ ﺑ&= #65252;ﻔﻬﻮﻡ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ. = ﮐﻪ ﺭﻳﺎﺿﺖ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﻣﺤﻤﺪﻯ،ﻧﺴﺒA= 174; ﺑﺮﻳﺎﺿﺘﻬﺎﻯ &#= 65219;ﺮﻳﻘﺘﻬﺎ ﻫﻨﺪﻭ ﻭﺩﺍﻧﺘ&#= 65166;،ﻭ ﻳﺎ ﺩﺭ ﺑﻮﺩﻳﺴ&= #65250; ﻗﺎﺑﻞ ﻗﻴﺎس ﻧ&#= 65268;ﺴﺖ، که ﺩﺭ ﮐﻤﺎﻝ ﺭ&#= 65165;ﺣﺘﻰ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ،ﺁﻧﺎ= 5253; ﺍﮔﺮ ﺑﺪﻧﺸﺎﻥ &= #65255;ﺠس ﻣﻴﺸﺪ، ﺑﺠﺎﻯ &#= 65207;ﺴﺘﻦ،ﺑﺎﻳﺪ ﮔﻮﺷﺖ ﻧﺠس ﺷﺪ&#= 65257; ﺧﻮﺩﺭﺍ ﻗﻴﭽﻰ &= #64400;ﻨﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻳ&= #65242; ﺗﻌﺒﻴﺮﻯ ﺍﺯﺗ&#= 65236;ﺎﻭﺕ ﺍﻋﻤﺎﻝ ﺭﻳﺎﺿ&#= 65176;ﻰ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﻭ= ﺑﺎﻟﺄﺧﺮﻩ ﻫﻤﻪ ﻃﺮﻳﻘﺘﻬ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﻌﺪﻯ،= 5255;ﻤﻮﻧﻪ ﻫﺎﺋﻰ ﺍﺯ ﺍﻋﻤ&= #65166;ﻝ ﺳﻠﻮﮐﻰ ﻭﻟﺎﻳ&#= 65176;ﻬﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺩﺭ ﻭ= ﻟﺎﻳﺖ ﻣﻬﺪﻭﻯ ﺑﺎ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺧ&= #65262;ﺩ ﻧﺴﺒﺖ ﺑﻨﻮﻉ ﺑ&= #65208;ﺮﻯ بازﺁثاﺭﻯ ﺍﺯ= ; ﺭﻭﺷﻬﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻠﻮﮐﻰ ﻃﺮʌ= 67;ﻘﺘﻬﺎﻯ ﺍﻟﻬﻰ ﭘﻴﺸﻴﻦ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ، ﻭﻟﻰ ﻣ&#= 65166; ﺧﺒﺮﻯ ﺍﺯ ﮐﻴﻔ&= #65268;ّﺖ ﺁﻥ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;. ﻭﺍلاّ ﻣﺎ ﻧﻴA= 200; ﻣﻴﺒﺎﻳﺴﺖ ﻣﻴ&#= 64401;ﺮﺩﻳﻢ. ﺯﻳﺮﺍ ﺩﺍﻧﺴﺘ&#= 65254; ﻣﺴﺌﻮﻟﻴّﺖ ﻣ= 5268;ﺒﺎﺷﺪ. ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻗﺒﻠﻰ،ﺗﮑﻠﻴA= 234; ﺍﺟﺒﺎﺭﻯ ﻭ ﻣﻔ&= #65268;ﺪ ﺍﻧﺤﺼﺎﺭﻯ ﺭﺍ &= #65193;ﺍﺷﺘﻪ، ﻭﻟﻰ ﺩﺭ ﻭﻟﺎﻳ&= #65174; ﻣﺤﻤﺪﻯ ﺗﮑﻠﻴ&#= 65234; ﺍﺧﺘﻴﺎﺭی اﺳA= 174;. ﻳﻌﻨﻰ ﺳﺎﻟﻚ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺍﻃﺎﻋﺖ ﻧﮑﻨﺪ&#= 1548;ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #64400;ﺎﺭﻯ ﺑﻮﻯﻧﺪﺍﺭﺩ،A= 251;ﮕﺮ ﭘس ﺍﺯ ﻣﺮﮒ . ﻭ ᥾= 7;ﺎ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ، ﻫﺮ ﺟﺎﻯ ﺟﻬﺎﻥ = ﻣﺴﺠﺪ ﺍﺳﺖ، ﮐﻪ ﻣﻴﺘ&#= 65262;ﺍﻥ آنرا ﺟﺎﻳﮕﺎ᥽= 7; ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺩﺍﻧﺴ&#= 65174;. ﻭ ﺍﮔﺮ ﺣﮑﻤﺖ ﺭ= ﺍ ﺍﺯ ﺁثاﺭ ﻋﻘﻠ= 5264; ﻭ ﺭﻓﺘﺎﺭﻯ ﺣﮑ&= #65268;ﻤﺎﻧﻪ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮ&= #65267;ﻢ، ﻭ ﻧﻪ ﺩﺭ ﺁثاﺭ &= #65207;ﻬﻮﺩﻯ ﻭ ﺍﺣﻮﺍﻟﻰ،ﮐ= 5258; ﺗﻨﻬﺎ ﺧﻮﺩ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺩﺭﺩﻝ ﺧ&= #65262;ﺩ ﺍﺣﺴﺎس ﺁﻧﺮﺍ &#= 65193;ﺍﺭﺩ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ،ﮐﻪ ﻫﻴﭻ &#= 65187;ﮑﻤﺘﻰ ﻣﻄﻠﻖ ﻧﻴﺴﺖ،= 5261; ﺑﻤﺮﺯ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ ﻧﻤﻴﺮﺳﺪ ﻭ ﻫﻨ&= #65262;ﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ. ﮐﻪ ﺣﮑﻤﺘ= ﻬﺎﻯ ﻧﻈﺮﻯ ﻏﻮﻝ ﭘﻴ&= #64401;ﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﻬ&= #65262;ﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ &= #65175;ﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﻳ&= #65166;ﻓﺖ. ﻭ ﺣﺘﻰ ﺩﺭ ﮐﺎﻣ= ﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ، ﺑﺮﺧﻰ &#= 65211;ﺤﺒﺖ ﺍﺯ ﺣﮑﻤﺖ ﻧﻈﺮ&= #65263; ﻭﻓﻠﺴﻔﻰ ﻣﻴﮑ&#= 65256;ﻨﺪ،ﻭﮐﺎﺭﻯ ﺑﺤﮑﻤﺖ ﻋﻤﻠﻰ &= #65255;ﺪﺍﺭﻧﺪ ﮐﻪ ﺑﺎﺯ ﺑﻤﺮﻭ&= #65197; ﺯﻣﺎن اﻭﻟﻴﺎA= 263; ﻣﺤﻤﺪﻯ،ﺗﺎ ﻧ= 5262;ﺑﺖ ﻋﺼﺮ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ ﺣﮑﻤ= ﺘﻬﺎﺋﻰ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ &= #65175;ﺮﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ. = که ﻨﻮﻉ ﺑﺸﺮﻯ ﻋﻈ&= #65252;ﺖ ﺣﮑﻤﺘﻬﺎﻯ ﻧﻈ&#= 65198;ﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﮐ= ﻪ ﺩﺭ ﺁﻥ ﻧﻮﻉ ﻧﻴ= ﺰ ﺣﮑﻤﺘﻬﺎﻯ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻈﺮﻯ،ﻭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋ&= #65198;ﻓﺎﻧﻰ، ﺩﺭﺟﺎﺗﻰ ﻋﺎﻟ&#= 65264; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻋﻈﻤﺖ ﺩﺭ ﮐﻴﻔ&= #65268;ّﺖ ﺣﮑﻤﺘﻬﺎ،ﻭﻧA= 258; ﺩﺭ ﮐﻤﻴّﺖ. ﭘس &= #65165;ﻧﺘﻘﺎﺩ ﭘﺪﺭﺍﻥﺑﺴﻠﻮ= 5241; ﺍﻟﻬﻰ ﻫﺮ ﻭﻟﺎ&= #65267;ﺘﻰ ﺍﺯ ﻳﮑﺪﻳﮕﺮ،= 5261;ﻟﻮ ﺑﻨﺎﺣﻖ ﺍﺯ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﻧﻈﺮﻯ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﺩﻳﮕﺮ ﻣﻨﺎ&= #65203;ﺐ ﺯﻣﺎﻥ ﻧﻴﺴﺖ. ﻫ= ﻴﭻ ﮐس ﻧﻤﻰ ﺗﻮﺍﻧ&#= 65194;،ﺷﺮﺍﻳﻂ ﺭﺍ ﻣﺤﺪﻭﺩ ﺑﺮ&= #65165;ﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺩ&= #65197; ﺣﮑﻤﺖ ﻋﻤﻠﻰ،= 5261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎ ﺷﺮﺍﻳﻂ A= 193;ﺭﺳﺘﻰ ﺩﺭ ﺣﮑﻤﺖ ﻧﻈﺮ&= #65263; ﺩﺭ ﻓﻠﺴفه ها®= 0; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺑﺪﺍ&= #65255;ﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﻣﻄﻠﻖ ﺁﻥ،ﻭ ﻫ&#= 65198; ﺯﻣﺎﻥ ﮐﺎﻣﻠﺎ&#= 65253; ﻫﺮﺯﻣﺎﻥ،ﻧﺴA= 170;ﺖ ﺑﮑﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻗﺒﻠﻰ ﺍﻧﺘﻘﺎ&#= 65193; ﺩﺍﺭﻧﺪ. ﮐﻪ ﺣﺘ= ﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻋﺼﺮ ﻣﺤﻤﺪی ﺨ&#= 65262;ﺍﻫﺪ بود. ﻭﻟﺬﺍ ﭘﻴ= 5166;ﻣﺒﺮ ﻳﺎ ﺍﻣﺎﻡ ﺻﺎﺩ&= #65237;، ﺻﺤﺒت اﺯ (ﻣﺠﺪ&#= 1617;ﺩ ) ﻭ ﺍﺣﻴﺎ ﮐﻨﻨﺪ= ;ﻩ ﺩﻳﻦ،ﺩﺭ ﻫﺮ ﻗ&#= 65198;ﻧﻰ ﻣﻴﮕﻮﻳﺪ. ﮔﻮﺋ&= #65264; ﻫﺮ ﺻﺪ ﺳﺎﻝ ﻭﺷ= ﺎﻳﺪ ﻫﺮ ﺳﻰ ﺳﺎﻝ،ﻋ&#= 65240;ﻞ ﺯﻣﺎﻥ ﻭﻣﺮﺩﻡ &= #65183;ﻬﺎﻥ،ﺗﻐﻴﻴʋ= 98; ﻭ ﺑﻬﺒﻮﺩ ﻭ ﻗﻮ= ﻯ ﺗﺮ ﺷﺪﻩ،ﻭ ﻧﻴ&#= 65166;ﺯ ﺑﺒﻴﺎﻧﺎﺕ ﻧﻈ&#= 65198;ﻯ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65227;ﺼﺮ ﻭ ﻗﺮﻥ ﺟﺪﻳﺪ ﺧ= ﻮﺩﻯ ﻫﺴﺘﻨﺪ. ﮐﻪ ﭼﻨ= ﺎﻥ ﻣﺒﺘﮑﺮی ﺮﺍﻣ= 5184;ﺪِﺩ ﺩﻳﻦ ﺧﻮﺍﻧﺪه &#= 65252;ﻴﺸﻮﺩ. ﻧﻪ ﺍﻳﻨﮑﻪ ﮐﺸ&= #65234; ﻧﻮﺭ ﺷﻬﻮﺩیﺟ= 5194;ﻳﺪﻯ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺁﺧ= ﻮﻧﺪﻯ ﻣﺬﻫﺐ ﻗﺸﺮﻯﻧ&#= 65268;ﺮﻭﻣﻨﺪﻯ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻤ&= #65166;ﻳﺪ. ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ&#= 1548;ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ،ﺑﮑﺸﻒ = 5255;ﻮﺭ ﺷﻬﻮﺩﻯ ﺭﺏّ ﺭ&#= 65187;ﻤﺎﻥ ﻣﻴﺮﺳﺪ. ﻭ ﻋﺼﺮ= ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ،ﮐﻪ = 5197;ﻭﺡ ﻣﺤﻤﺪ ﻭ ﻋﻠﻰّ &= #65175;ﺎﺭﻳﺨﻰ ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ،ﺧﻮﺩ ﺍﻭﻟﻴﻦ &#= 65169;ﻨﺪﮔﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﺳﻠ&= #65262;ﮐﻰ ﻣﻬﺪﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﺗﺎ ﺷﺎﻳﺪ= ﺑﻨﻮﺭ ﺭﺣﻤﺎ</span><span lang=3DAR-SA>ﻥ ﻧ= ﻴﺰ ﺑﺮﺳﻨﺪ ﮔﺮﭼﻪ &= #65251;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﺧﺮﻳ&#= 65254; ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻧﻮﻉ ﺑﺸ= ﺮﻯ،ﺑﺎﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎت ﻄﺒ= 5268;ﻌﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻫﻤ&#= 64381;ﻨﺎﻥ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﮔﺮچه همرﺍه ﺘﮑﺎﻣل= ; ﻃﺒﻴﻌﻰ ﺑﻬﺘﺮﻯ ﺩﺭ ﺗﻦ = ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﻭﺷﺎﻳﺪ ﺧ= ﻴﻠﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﻣ&= #65260;ﺪﻯ ﺭﺍ ﺑﺎﻭﺭ ﻧﮑﻨ&= #65256;ﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﻫﺮ&= #64380;ﻪ ﺭﺷﺘﻪ ﺑﻮﺩﻧد &#= 64344;ﻨﺒﻪ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻫﻤ= ﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺑﺴﻴ&= #65166;ﺭ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﺴﻴﺤﻰ ﻣﺤﻤﺪ &= #65197;ﺍ ﺑﺎﻭﺭ ﻧﮑﺮﺩﻧ&#= 65194;،ﻭﺩﻝ ﺧﻮﺵ ﺑﭙﺎﺩﺷﺎ&#= 65259;ﻰ ﻃﺮﻳﻘﺖ ﺧﻮﺩ ﺑ&= #65262;ﺩﻧﺪ،ﭼﻮﻥ ﻧﻮﻋﻰ ﻣﺬﻫب ﻘ&#= 65208;ﺮﻯ ﺩﺍﺷﺘﻨﺪ. ﻭﺣﺘ&= #65264; ﺗﺎ ﺍﻣﺮﻭﺯ ﻧﻤ&= #65268;ﺘﻮﺍﻥ ﺍﻫﻤﻴّﺖ ﺑﺮﺗ= 5198;ﻯ ﻋﺮﻓﺎﻥ ﻭ ﺣﮑﻤ&= #65174; ﻋﻤﻠﻰ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺭﺍ، ﺑﮑﺎﻣﻠﺎ= 5253; ﺩﻳﮕﺮ ﺍﺩﻳﺎﻥ &= #65203;ﻠﻮﮐﻰ ﻧﺸﺎﻥ ﺩﺍﺩ. ﺯﻳ= ﺮﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻇﺮﻓﻴّﺖ ﻭ ʋ= 69;ﺎﻟﻘﻮّﻩ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻟ&= #65166;ﺯﻡ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﺩ= ﺭﺳﺖ ﻣﺎﻧﻨﺪ ﻧﻮﻉ ﻣ&= #65268;ﻤﻮﻥ،ﮐﻪ ﺑﺨﻮﺍﻫﻴﻢ. ﺍﻫ&= #65252;ﻴﺖ ﻋﺮﻓﺎﻥ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﻧﻈﺮﻯ ﻳﺎ ﻋﻤﻠ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺂﻧﻬﺎ ﺑﻔﻬﻤﺎﻧﻴﻢ. ﭼ&= #65262;ﻥ ﺩﺭ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ،ﺃﺳﻴﺮﻣﺤʋ= 94;ﻭﺩﻳﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻭﺣﺘﻰ ﺑﺪﻧﻰ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﻭﻟﺬﺍ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ ﺩﺭﻋﺼﺮﻧﻮﻉ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ، ﺗﻤﺎﻣ= 5264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺣﮑﻢ ﺣﻴﻮﺍﻧﺎﺗﻰ،A= 261;ﺩﺭ ﮔﻮﺷﻪ ﺟﻨﮕﻞ ﻭ = ﺟﺰاﻳﺮﻯ ﭼﻮﻥ ﻣﻴﻤﻮﻥ ﻫ&= #65166;ﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ. ﻭ ﻧﻮﻉ ﻓﻮ= ;ﻕ ﺑﺸﺮﻯ ﺑﺂﻧﻬﺎ &= #65251;ﺠﺎﻝ ﺗﻮﺣّﺶ ﻧﻤﻴﺪ= 5259;ﺪ. ﻭﺷﺎﻳﺪ ﻫﻢ ﺩﺭ = ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﺑﺎﺷﻨﺪ. = ﻭﮐﺮﻩ ﺯﻣﻴﻦ ﺁﺯﻣﺎﻳ&#= 65208;ﮕﺎه یا باغ وحشی ﺑ&= #65198;ﺍﻯ ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﺭﻭﻯ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﺗﺠﺮﺑﻴّﺎﺕ ﻋ= 5248;ﻤﻰ ﺧﻮﺩﺭﺍ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﻣﺎ ﺭﻭﻯ ﻣﻴﻤﻮ&= #65255;ﻬﺎ ﻣﻴﻨﻤﺎﺋﻴﻢ. ﺯ&= #65267;ﺮﺍ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺗﻤﺎﻣﻰ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮ&= #65165;ﻫﻨﺪ نمود وﻣﻮﺟﻮﺩ= ;ﻳﺘﻰ ﭼﻬﺎﺭﺑُﻌﺪﻯ = 5191;ﻮﺍﻫﻨﺪ داشت . ﭼﻮﻥ ﻓﺮ= 5207;ﺘﮕﺎن که ﻗﺎﺑﻞ ﺗﺼﻮ= 5197; ﻣﺎ ﻧﻴﺴﺖ. ﮔﻮﺋ= ﻰ ﺑﺎﻝ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ،ﻭﻳﺎ ﺑﺴﺮﻋﺖ ﻧﻮﺭ، &#= 65261; ﺑﺎ ﮐﻤﻚ ﻓﮑﺮ ﺧ= ﻮﻳﺸﺘﻦ،ﺟﺎﺑA= 184;ﺎ ﻣﻴﺸﻮﻧﺪ ﺗﺎﺯ&#= 65257; ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﻓﻮﻕ ﺑﺸﺮﻯ&= #1548;ﮐﻪ ﺁﻥ ﻧﻴﺰ ﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ،ﻧﺴA= 170;ﺖ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺍﺭﻧﺪ، ﻭﺩﺭ &#= 65191;ﻮشه های ﮐﻬﮑﺸﺎﻧʌ= 64; ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺭﻧﺪ.= ﻓﺎﺻﻠﻪ ﻫﺎﺋﻰ ﮐﻪ ﺍﻣﻮ&= #65165;ﺝ ﻧﻮﺭﻯ ﻭ ﺭﺍﺩﻳ&= #65262;ﺋﻰ ﺍﻳﻦ ﺳﺮﻋﺘﻬﺎ &= #65197;ﺍ ﻧﺪﺍﺭﻧﺪ. ﮔﻮﺋ&= #65264; ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟ&#= 65260;ﻰ ﻓﻀﺎﺋﻰ ﻫﺴﺘﻨ&#= 65194;، ﻭ ﻧﻪ ﻣﻮﺟﻮﺩﺍ&= #65175;ﻰ ﺍﺯ ﺍﺻﻞ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺑﺸﺮﻯ ﻭ ﺣﺘﻰ= ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ ﻟﺬﺍ &#= 65251;ﺎ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ ﻭﺍﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﻣﺮﺑﻮﻃﻪ ﺻﺤﺒ&#= 65174; ﻣﻴﮑﻨﻴﻢ. ﮐﻪ ﭼ= ﻨﺎﻥ ﻧﻴﺴﺘﻨﺪ،ﮐﻪ = 5169;ﮕﻮﺋﻴﻢ ﻋﺎﻟِﻢ ﻫﺴﺘﻨ= 5194;،ﻭﻟﻰ ﺧﻴلی ﺒﻴﺸﺘﺮ = 5165;ﺯ ﻋﻠﻢ ﺍﻧﺴﺎﻥ. ک&= #1607; ﺪﺭ ﺍﺫﮐﺎﺭ ﺗﻮ&= #65187;ﻴﺪﻯ ﺍﻣﺮﻭﺯ ﻣﺎ ﺩﺭ&= #65169;ﺎﺭه ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺩﺭ ﺁﻳﻨﺪه &= #65259;ﺎ، ﺍﻓﺮﺍﺩ ﺁﻥ ﺍﻧ&= #65262;ﺍﻉ ﺩﺭ ﺳﺮﺍﺳﺮ ﮐﻬ&= #64401;ﺸﺎﻧﻬﺎ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭﺷﺎﻳﺪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻴ&= #65200; ﺑﺎﺷﻨﺪ،ﺍﮔﺮ = 5197;ﻭﺡ ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﺩﺭ(ﺑﻬA= 208;ﺘﻬﺎﻯ ﻣﮑﺎﻧﻰ)ﺳﻮﻡ ﺑ&= #65194;ﺍﻧﻴﻢ. ﻭﺣﺘﻰ ﺷﺎﻳﺪ ﻣ&= #65260;ﺪﻯ ﻣﻮﻋﻮﺩ ﻧﻴﺰ ﺩ&= #65197; ﮐﺮﻩ ﺯﻣﻴﻦ ﻧﺒ&= #65166;ﺷﺪ،ﮐﻪ ﮐﺮﻩ ﺯﻣﻴﻦ ﺟﻬ&= #65256;ّﻤﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺁﺑﺎﺩ ﻧﺸ= ﺪﻧﻰ ﺍﺳﺖ. ﻣﺎ ﺍﻧﺴﺎ= ﻧﻬﺎ ﻧﺒﺎﻳﺪ ﺍﺯ ﻇﺎ&= #65259;ﺮ ﺣﮑﻤﺘﻬﺎ،ﮐﻪ = 5251;ﻨﺎﺳﺐ ﻋﻘﻞ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﺗﻌﻤّﻖ ﮐﻨﻴﻢ ،ﮐﻪ ﺑﺠ&#= 65166;ﺋﻰ ﻧﻤﻴﺮﺳﻴﻢ. ﻭ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﺯ = 5195;ﺍﺗﻴّﺎﺕ ﺍﺳﺖ، ﮐﻪ ﺑﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﺗﺤﺮﻳﻢ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺮﺩه اﺳﺖ. ʌ= 61;ﺷﺎﻳﺪ ﺑﺎﻃﻞ ﮐﻨﻨﺪﻩ &= #65251;ﺴﺎﻋﻰ ﺳﻠﻮﮐﻰ ﺍﻧﺴﺎ&#= 65253; ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺩ= ﻭﺑﺎﺭﻩ ﺩﻭﭼﺎﺭ ﺍﻭﻫﺎ&#= 65249; ﻭ ﺑﺎﺯﻯ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﻣﻴﮕﺮﺩﻧﺪ،ﻭA= 187;ﺪﻳث ﻧﻔس ﺧﻮﺍﻫﺪ ﺑ&#= 65262;ﺩ. ﮐﻪ ﮔﺎﻫﻰ ﺍﻳﻦ = ﻧﻮﻳﺴﻨﺪﻩ ﺍﺣﺴﺎس ﺁﻧﺮﺍ &#= 65251;ﻴﮑﻨﺪ. ﻭ ﻟﺬﺍ ﺗﻮﺻﻴﻪ = ﺑﺴﺎﻟﮑﺎﻥ ﺍﺳﺖ، ﮐﻪ ﺍﮐﺘ&#= 65236;ﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;. ﭘس ﺍﺯ ﺍﻳﻨﮑﻪ &= #65197;ﻭﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﻣ= ﻌﺎﻳﺒﺶ ﺷﻨﺎﺧﺖ ،ﻭﺍﺧ= 5248;ﺎﻗﻰ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261; ﻣﺤﻴﻂ، یافت ᥾= 1; ﺷﻨﺎﺧﺖ ﮐﻠّﻰ ﺗﺮ ﺍﺯ ﺍ&= #65251;ﻮﺭ ﻋﺮﻓﺎﻧﻰ ﻭﺍﻟ&#= 65260;ﻰ، ﻭ ﺷﻨﺎﺧﺖ از ﻣ&#= 65228;ﻴﺎﺭﻫﺎﻯ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65175;ﻮﻓﻴﻖ ﺷﻨﺎﺳﻰ،ﭼﻮﻥ = 5251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ، ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﻭ= ﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻣﻄﺮﺡ &= #65165;ﺳﺖ. ﻭﻧﻪ ﺩﺭ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﺍﺳﻠﺎﻣ&#= 65264; ﻭ ﻏﻴﺮ ﺍﺳﻠﺎﻣ&= #65264;. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻠﺴﻔﻪ ﻭﻋﺮﻓﺎﻥ ﻭ ﺣﺘ&= #65264; ﻗﺮﺁﻥ ﺷﻨﺎﺳﻰ &= #65261; ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎ&#= 65173; ﻭ ﺭﻭﺍﻳﺎﺕ ﺃﻧ&= #65170;ﻴﺎ،ﻭ ﺷﻨﺎﺧﺖ ﻣﺠﻤﻮ&#= 65227;ﻪ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ،ﺗﺎ ﺁﻥ ﺣﺪّ ﻣﻔﻴﺪ &= #65165;ﺳﺖ،ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻗﺎ&= #65255;ﻊ ﮐﻨﺪ،ﮐﻪ ﺑﺎﻳ= 5194; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﺩ. ﻭ ﺍﺯ ﺁﻥ ﭘس،ﺑ&#= 65240;ﻮﻝ ﺩﺭﻭﻳﺸﻰ، ﺑﺎ= 5267;ﺪ ﻗﺮﺁﻥ ﻫﺎ ﺭﺍ ﺑ= ﺴﺖ ﻭ ﺩﻓﺘﺮﭼﻪ ﺳﻔ&= #65268;ﺪ ﺩﻝ ﺭﺍ ﺑﺎﺯ ﮐﺮ= ﺩ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﭼ&= #65256;ﺪ ﮐﻠﻤﻪ ﻭ ﻓﺮﻣﺎ&= #65253; ﻭ ﺷﻬﻮﺩﻯ ﺩﺭ ﺁ= ﻥ ﺑﻨﻮﻳﺴﺪ. ﻭ ﭼﺎ= ﺏ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﺪ. ﮐﻪ ﻫﺮ &#= 65207;ﻬﻮﺩﻯ ﺍﻟﻬﻰ ﻳﻚ( ﮐﻠﻤ= ﻪ) ﺍﺳﺖ. ﻫﻤﺎﻥ ﮔﻮ= ﻧﻪ ﮐﻪ ﻣﺴﻴﺢ ﻭﻣﺤ&= #65252;ﺪ ﻭ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟ= ﻬﻰ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻳﻚ ﮐﻠﻤﻪ ﻭﻓﺮﻣﺎ&#= 65253; ﻭ ﮐﻠﺎﻣﻰ اله= 40; ﻣﻴﺒﺎﺷﺪ . ﺑﺎﺯﻯ ﺑﺎ ﺍﻟﻔ= ;ﺎﻅ ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ &= #65261; ﻫﺴﺖ. ﻭ ﺑﺴﺘﻪ ﺑ= ;ﺴﻠﻴﻘﻪ ﺍﻓﺮﺍﺩ،ﻭ ﺣﺘ= 5264; ﺫﻭﻕ ﺣﮑﻤﺎ ﻭ ﺍ= ﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ. (ﺃﻣﺮ= ﻯ) ﻣﻨﺎﺳﺐ ﻭ ﺩﺭﺳ&= #65174; ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5259;ﻤﺎﻥ(ﺃﻣﺮ ﻣﺮﺟّﺢ)ﻣﻴﺒﺎ= 5207;ﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﺩﺍ&= #65255;ﺴﺘﻨﻰ ﻫﺎ ﺩﺭﺳﺖ ﻫﺴﺘ&= #65256;ﺪ،ﻭﻟﻰ ﻫﺮ ﻳﻚ ﺩﺭ ﺳﻄﺢ= ﻋﻘﻞ ﺑﺸﺮﻯ ﺧﺎﺹ ﺧﻮ&= #65193;. ﻭ ﺍﻳﻦ ﺍﻧﺴﺎﻥ = ﺳﺎﻟﻚ ﻭ ﻋﺎﻗﻞ ﻭ ﻣﺘﻔ= ﮑّﺮ ﻭ ﻣﺘﺄﻣّﻞ ﺍﺳ&#= 65174;،ﮐﻪ ﺑﻴﻦ ﺧﻮﺏ ﻳﺎ ﺧ= ﻮﺑﺘﺮ ﺑﺮﮔﺰﻳﺪﻥ،ﻭ = 5169;ﻴﻦ ﺷﺮّﻫﺎ ﮐﻤﺘﺮ= 5193;ﺭ ﺑﺪﻯ ﻳﺎ (ﺃﻫﻮﻥ= ﺍﻟﺸﺮﻳّﻦ) برگزیند که ﺒ&#= 65268;ﺸﺘﺮ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65170;ﺎﺷﺪ. ﮔﻮﺋﻰ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺧﻴﺮو شرّ ﺷﻨʋ= 66;ﺳﻰ ﺑﺎﻳﺪ ﺑﺎﻟﺎﺭ&#= 65235;ﺖ. ﻭ ﭘﻠّﻬﺎﻯ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﭘلّه های ( ﭼﺎʌ= 57; ﻣﻘﺎﻭﻣﺖ) ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺭ&= #65235;ﺖ. ﺩﺭ ﻋﻠﻮﻡ ﻓﻴﺰ&= #65267;ﻚ ﺃﻣﺮ ﻣﺮﺟّﺢ،A= 153;ﻥ ﻋﻠﻤﻰ است ﮐﻪ = 5203;ﻮﺩ ﺑﻴﺸﺘﺮ ﺑﻌﺎﻟ&#= 65250; ﺁﻥ ﻋﻠﻢ ﻣﻴﺪﻫ&= #65194;. ﻭ ﭼﻮﻥ ﺑﺴﻮﺩ ﺧ= ﻮﺩ ﺭﺳﻴﺪ،ﺑﺎﻳﺪ = 5169;ﺴﻮﺩﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺑﺮﺳﺪ &= #65261;ﻟﻰ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ&#= 65268;ﻠﺎﻥ ﺭﺷﺘﻪ ﻫﺎﻯ ﻋﻠ&= #65252;ﻰ ﺍﺯ ﺩﺍﻧﺸﮕﺎﻫ&#= 65260;ﺎ،ﺩﺭ ﺣﺪّ ﺧﻮﺩ ﺗﻮﻗ&#= 1617;ﻒ در درجه ﺗﮑﺎﻣ= ;ﻞ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ ﻭﺑﻔﮑﺮ ﺳﻮﺩ ﻭ&= #64344;ﻮﻝ ﻭﺩﺭﺁﻣﺪ،ﺍﺯA= 153;ﻣﻮﺧته هاﻯ ﺧﻮﺩ ﻣﻴﺒ= 5166;ﺷﺪ. ﺷﺎﻳﺪ ﻳﮑﻰ ﺩﻭ&= #65255;ﻔﺮ ﺑﺎﺷﻨﺪ، ﮐﻪ ﺑ&#= 65184;ﺎﻯ ﻓﺮﻭﺵ ﻋﻠﻢ ﺧﻮ&= #65193;، ﻫﻤﭽﻨﺎﻥ ﺗﺤﻘ&#= 65268;ﻖ ﻣﻴﮑﻨﻨﺪ. ﺩﻳﮕ&= #65198;ﺍﻥ ﺗﻤﺎﺷﺎﭼﻰ ﻫﺴ&#= 65176;ﻨﺪ، ﺗﺎ ﺍﺯ ﺍﮐﺘﺸﺎ&= #65235;ﺎﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﺤﻘﻘﻴﻦ&= #1548;ﺑﺎﺯ ﺗﻘﻠﻴﺪ ﻭﭘﻮﻝ &= #65203;ﺎﺯﻯ ﻧﻤﺎﻳﻨﺪ. ﻭﻋﻨ&= #65166;ﻭﻳﻦ ﻋﻠﻤﻰ،ﺑﺮﺍﻯ = 5235;ﺮﻳﺐ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴﺴﺖ،= 4400;ﻪ ﺑﮕﻮﺋﻴﻢ ﻫﺮ ﺍ&= #65255;ﺴﺎﻧﻰ ﺑﻄﻮﺭ ﺑﺪﻳﻬﻰ&#= 1548;ﻫﺰﺍﺭ ﻣﺮﺟّﺢ ﻭ ﻟﺎﺯ&#= 65249; ﺗﺮﺭﺍ ﻣﻴﺸﻨﺎ&#= 65203;ﻨﺪ. ﮐﻪ ﺍﻃﻔﺎﻝ ﭼﻨ&= #65268;ﻦ ﻣﻴﮑﻨﻨﺪ. ﻣثل= 575; ﭘﺴﺮﺍﻥ ﻣﻴﺨﻮ&#= 65165;ﻫﻨﺪ ﺧﻠﺒﺎﻥ ﺷﻮﻧﺪ&#= 1548;ﻭ ﻳﺎ ﺩﺧﺘﺮﺍﻥ ﭘ&= #65200;ﺷﻚ. ﻭﻟﻰ (ﺍﻧﺘﺨﺎﺏ = ﺍَﺣﺴﻦ)ﻭ ﻋﻠﻢ ﻣﺮﺟّﺢ ﺑ&#= 65260;ﺘﺮ ﺁﻥ ﺍﺳﺖ،ﮐﻪ ﺭ&#= 65261;ﺡ ﺍﻧﺴﺎﻥ ﺑﺮﺍی اﮐﻨﻮﻥ ﻭﺑﺮﺍ= 740; ﭙس اﺯﻣﺮﮒ ﻣﻔ= 5268;ﺪ ﺑﺎﺷﺪ ﻳﺎﺣﺪّ &#= 65165;ﻗﻞ ﻣﺎﻧﻊ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﮔﺮﺩﺩ. ﺯﻳﺮﺍ ﺧ= ﺪﺍﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ ﺍﺯ ﺍ&= #65255;ﺴﺎﻥ ﻋﻠﻢ ﻭﺗﺨﺼﺺ ﻧ&= #65252;ﻴﺨﻮﺍﻫﺪ، ﮐﻪ ﻗﺼﺪ ﺍﺳﺘﻔ&= #65166;ﺩه ﺪﺭ ﻋﺎﻟﻢ ﺑﺎﺷ&= #65194; . ﻭﻳﺎ ﺧﺪﻣﺖ ﺑﺨ= ;ﺪﺍ ﻭﻫﺪﻓﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﻣﺨﻠﻮﻗﺎﺕ &= #65191;ﺪﺍ. ﻟﺬﺍ ﺗﻤﺎﻡ ﻗﺸ&= #65198;ﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﻭﺩﻳﮕ&#= 65198; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﺎﺩﻩ ﮔﺮﺍ،ﺃﻣﺮ ﻣﺮ= 5183;ّﺢ ﺩﺭﺳﺖ ﺭﺍ ﺗﺸﺨ&= #65268;ﺺ ﻧﻤﻴﺪﻫﻨﺪ. ﻭ ﺍ= ﻟّﺎ ﭼﺮﺍ ﮐﺎﻣﻠﺎﻥ &= #65251;ﺴﻴﺤﻰ ﺑﺎ ﺭﻧﺞ ﺳﻠﻮﮐ&= #65264; ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ،ﺍﮔﺮ ﺳﺎ= 5247;ﻚ ﺑﺎﺷﻨﺪ ﻭﻧﻪ ﻗ&= #65208;ﺮﻯ،ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺩﺭﻙ &= #65169;ﺮﺗﺮﻯ ﻧﺘﻴﺠﻪ ﺷﻬﻮﺩ&#= 65263; ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺭﺍ ﺑﻨﻤﺎﻳﺪ؟= 5261;ﻧﺒﺎﻳﺪ ﺧﻮﺩﺭﺍ ﺳﺮﮔﺮ&#= 65249; ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﻣ&= #65196;ﺍﻫﺐ ﻗﺸﺮﻯ ﺍﺳﻠﺎﻣ&#= 65264; ﺑﻨﻤﺎﻳﻨﺪ ﮐﻪ &= #65259;ﻤﮕﻰ ﺟﻬﻨّﻤﻰ ﻫﺴﺘ= 5256;ﺪ. ﻭﺣﺘﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ &= #65193;ﺭ ﻋﺼﺮ ﺑﻌثت ﻣﻬ= 5194;ﻯ، ﺍﮐثرﺍ ﻧﺨﻮﺍA= 259;ﻨﺪ ﺗﻮﺍﻧﺴﺖ ﻣﻬﺪ&#= 65263; ﺭﺍ ﺑﺎﻭﺭ ﮐﻨﻨ&= #65194;. ﺗﺎ ﺷﺎﻳﺪ ﺑﺠﺎ&= #65263; ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻨ&= #65262;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺑﺮﺳﻨʋ= 94;. ﭼﻮﻥ ﺍﮐﻨﻮﻥ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﮐﺎﻓﻰ ﺫﺧ&#= 65268;ﺮﻩ ﻋﺼﺮ ﻣﻬﺪﻭﻯ ﺭ&= #65165; ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺍﺭﻭﺍﺡ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ، ﺩﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻬﺸﺖ ﺳﻮ= ﻡ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5169;ﺪﻧﺒﺎﻝ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮ&= #65193;،ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﺗﺎ ﺁﻧﮕﺎﻩ ﺩﺭ = ﺗﺴﻠﻴﻢ ﻣﻬﺪﻯ،ﻭ ﺭﻭﺵ &#= 65203;ﻠﻮﻙ ﺍلهی وی ﺭﺍ ﺑʌ= 56;ﻤﺎﻳﻨﺪ. ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ، ﺗﻨﻬﺎ ﺷﻨﺎﺧﺖ &= #64344;ﻴﺮ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ &#= 65191;ﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ،ﮐﻪ ﺍﻭﻟ= 5268;ﻦ( ﺑﺎﺏ )ﻭﺩﺭﻯ ﺑﺮ= ﺍﻯ ﻭ ﺭﻭﺩ ﺑﻌﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ،ﻭ ﺍﻧﻮ= 5165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺳﺖ.= ﻭﺍﻳﻦ(ﻋﻠﻢ ﻣﺮﺟّﺢ)ﻧﻬﺎﺋ= 5264; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﮐﻪ ﭘﺸﻴﻤ= ﺎﻧﻰ ﺁﺧﺮ ﻋﻤﺮ ﺑﻬﻤ&= #65198;ﺍﻩ ﻧﺪﺍﺭﺩ. ﻋﻠﻤﻰ = ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺎﻳﺪ &= #65169;ﺘﺤﻘﻖ ﺗﻤﺎﻣﻰ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﭘﺮ&= #65193;ﺍﺧﺖ. ﻭﻣﺎﺯﺍﺩ ﺍﺯ ﺑ&= #65166;ﻟﻘﻮّﻩ ﻫﺎﻯ ﻣﺘﺤﻘﻖ ﺷ&= #65194;ﻩ ﺫﺧﻴﺮﻩ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺮﺍﻯ ﺁﺧﺮﺕ ﻭ&= #65255;ﻮﻉ ﺑﻌﺪﻯ،ﻭﺩﺭ ﻓ= 5212;ﻞ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﻧﻮﻉ ﻓ= ;ﻮﻕ ﺑﺸﺮﻯ ﺍﻗﺪﺍﻡ &= #64400;ﺮﺩ. ﺗﺎ ﺁﻧﮕﺎﻩ ﺯﻭ&= #65193;ﺗﺮ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺭﺳﻴﺪ. ﻭﭼﻨﺎﻥ = ﻧﺒﺎﺷﺪ، ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑ&= #65166; ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ &= #65169;ﺸﺮﻯ،ﻭﻫﻤﻴʌ= 08;ﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;، ﺁﻧﮕﺎﻩ ﺑﻨﺠﺎ&#= 65173; ﻧﻮﻋﻰ ﺩﺭﺷﻬﻮ&#= 65193; ﺭبّ اﻟﻨﻮﻉ ﻗA= 166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس رسید. ﻣﺮﺟّﺤᥴ= 6;ﺕ ﻭ ﺧﻮﺑﻰ ﻫﺎﻯ ﺑ= ﺪﻳﻬﻰ، ﻣﻔﻬﻮﻡ ﻋﺎﻡ ﻭ = ﺧﺎﺹ،ﻋﻤﻠﻴﺎA= 175;ﻰ ﺫﻫنی ﺒﻮﺩﻩ، A= 261;ﺩﺭﻓﻄﺮﺕ ﺩﺭﻙ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻫﺴﺘﻨﺪ. ﭼﻮن ﻤ&= #65194;ﺍﻡ ﺩﺭ ﻃﺒﻴﻌﺖ ﺗﮑ&= #65198;ﺍﺭ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺁﻧ= ﺮﺍ ﻓﻀﻴﻠﺘﻰ ﺩﺭﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺘﻮﺍ&#= 65253; ﺩﺍﻧﺴﺖ. ﻭﻟﻰ ﻏ= ﻴﺮ ﺍﺯ ﻓﻀﺎﻳﻞ ﻋﺎ&= #65247;ﻰ ﻭﻣﻄﻠﻖ ﺍﺳﺖ. ﮐ= ﻪ ﺣﮑﻴﻤﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻴﺸﻨﺎﺳﻨﺪ ،= 5267;ﺎ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﻣﻨﺎﺳﺐ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺗ= 5166;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻬﺎﻳﺖ ﮐﻤʋ= 66;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻓﻴﻠﺴﻮﻓ&= #65166;ﻥ ﻭ ﺣﮑﻴﻤﺎﻥ ﺑﺎ = ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ،ﻣﺮﺟّﺤʋ= 66;ﺗﻰ ﺩﺭ ﺳﻄﺢ ﭘﺎﺋﻴ&= #65254; ﻫﺴﺘﻨﺪ. ﭼﻮن ﺪ&= #65197; ﻓﺼﻮل ﻨﻮﻉ ﺑﺸ&#= 65198;ی ﭙﺎﺋﻴﻦ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺍﻣﻮﺭﻗﺎﺑ&#= 65246; ﺗﺮﺟﻴﺢ ﻭﺍﻧﺘ&#= 65192;ﺎب ﻮ ﮐﺴب ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. که ﺪﺭﮐﺎﻣﻠﺎA= 253; ﻣﺤﻤﺪﻯ. ﺑﺮﺗﺮ&= #65267;ﻦ ﺳﻄﺢ ﻣﻴﺴّﺮﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﻫﺴﺖ. ﺯﻳ= ﺮﺍ ﺗﺮﺟﻴﺢ ﺷِﺒﻪ &#= 65251;ﻄﻠﻖﻭ ﺑﺮﺗﺮ ﺍﺯ ﺳﻄﺢ = ﺳﻠﻴﻘﻪ ﻭ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸ= ﺮﻯ،ﺍﺯ ﻓﻀﺎﻳﻞ ﺟﺪﻳﺪ &= #65165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﺖ. ﮐﻪ= ﺧﺪﺍﻭﻧﺪ ﻣﺪﺭﻙ ﮐﻤﺎﻝ ﻫ&= #65198; ﻣﺮﺣﻠﻪ ﺁﻧﺮﺍ &= #65251;ﻴﺪﻫﺪ. ﻭ ﺩﺭ ﺷﻬﻮﺩﻫﺎ&= #1548;ﺑﺨﺼﻮﺹ ﻧﻮﺭﻗﺎﺋﻢ،ﺍA= 267;ﺪﺁﻝ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻭﻋﺮش ﺮﺣﻤﺎﻥ= 548;ﻣﻘﺪمه اﻯ ﺑﺮﺍﻯ ﻋﻘﻞ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5165;ﺯﮔﻮﻧﻪ ﻓﻀﺎﻳﻞ ﻧﻴﺎﻣ&#= 65194;ﻩ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺧﺪﺍﻭ= ﻧﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻰ ﻧﻬﺎﻳﺖ A= 203;ﻄﻮﺡ ﺑﺮﺗﺮ ﺁﻥ ﻓﻀﺎ&= #65267;ﻞ ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺗﻨ= ;ﻬﺎﺑﺸﺎﻳﺴﺘﮕ&#= 65166;ن ﻮﮐﺴﺎﻧﻰ ﻣﻴﺪ&#= 65259;ﺪ،ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺑﺂﻥ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﻓﻌﻠﺎ ﺍﻭﻟﻴ&= #65166;ﻯ ﻣﺤﻤﺪﻯ ﮐﺎﻣﻞ&#= 1548;ﻭ ﺳﭙس ﺩﺭ ﺍﻭﻟﻴ&#= 65166; ﻭﮐﺎﻣﻞ ﻣﻬﺪﻭ&#= 65263; ﺁﻳﻨﺪﻩ،ﻭﺑﻰ = 5255;ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ،ﻭﺷﻬﻮﺩﻫᥴ= 6; ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5175;ﺮ ﺍﺯ ﻗﺎﺋﻢ ﻭ ﺭﺣ= ﻤﺎﻥ ﺯﻳﺮﺍ ﺗﺮﺟﻴﺢ &= #65227;ﻘﻠﻰ ﻭﺧﻮﺩﺳﺮﺍﻧﻪ= 548;ﻧﻴﺎﺯ ﺑﺪﺍﻧﺶ ﻭ ﺁﮔﺎ&= #65259;ﻰ ﺍﺯ ﺗﻤﺎﻡ ﺟﺰﺋ&= #65268;ّﺎت ﻮﺷﺮﺍﻳﻂ ﻭﻋﻮ&#= 65165;ﻣﻞ ﺍﺳﺖ. ﮐﻪ ﮐﺴﻰ ﻗ= ;ﺎﺩﺭ ﺑﺪﺍﻧﺴﺘﻦ ﻧﻴ&#= 65204;ﺖ ﺗﺎ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ. ﭘس ﺣﮑﻤﺘﻬﺎﻯ &#= 65227;ﻘﻠﻰ،ﺍﮔﺮ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍ&#= 65255;ﺪﻩ ﻧﺸﻮﺩ ﺑﺸﺮی هستند. ﻭ ﺟﻨﺒʌ= 58; ﻫﺎﻯ ﻣﻨﻔﻰ ﻭ ﻧﺎﺭﺳ&= #65166; ﺩﺭﺍﻳﻦ ﺑﺪﻳﻬ&#= 65268;ّﺎﺕ ﻭ ﻣﺮﺟّﺤﺎﺕ ﺑ&#= 65208;ﺮﻯ ﻓﺮﺍﻭﺍﻥ . ﮐﻪ ﺑ= ;ﺎﻋث ﺁﻟﻮﺩﮔﻰ ﺍﮐﻨ&#= 65262;ﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧ&#= 65204;ﺎﻥ ﻣﻴﺸﻮﺩ. ﻭﺍﮔﺮ = ﺯﻣﺎﻧﻰ ﻫﻢ ﺑﺴﻠﻮﻙ ﺑﭙ&= #65198;ﺩﺍﺯﻧﺪ، ﺗﺰﮐﻴﻪ ﺁﻥ ﻋﻤ&= #65238; ﻟﺎﺯم ﺮﺍ ﻧﺪﺍ&#= 65197;ﺩ. ﺯﻳﺮﺍ ﻋﻠﻢ ﺣﺠ&= #65166;ﺏ ﺃﻋﻈﻢ،ﮔﻮﺋﻰ = 5197;ﻳﺸﻪ ﻳﺎﻓﺘﻪ ﺑﺴﻬﻮ&#= 65247;ﺖ ﻗﺎﺑﻞ ﭘﺎﻙ ﺷﺪ&= #65253; ﻧﻴﺴﺖ. ﻭﺣﻘﺎﻳ&= #65238; ﺗﺼﺤﻴﺢ ﮐﻨﻨﺪ&#= 65257; ﺁﻧﻬﺎ ﺭﺍ،ﻧﻤ= 5264; ﺗﻮﺍﻧﺪ ﺑﭙﺬﻳ&#= 65198;ﻧﺪ. ﻭ ﻳﺎ ﺑﻔﺮﺽ ﻧﺠ= ﺎﺕ، ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺩﺭ ﺍﻭﻟﻴﻦ ﺳﻄﻮﺡ &= #65235;ﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐ&= #65258; ﺗﻮﺍﻥ ﺍﻧﺠﺎﻡ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻇﺎﻳﻒ ﺍﻟʌ= 60;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﭘ= س ﺑﺎ ﻓﺮﺍﻭﺍﻥ ﺗ&= #65262;ﻟﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻋ&#= 65166;ﻗﺒﺖ ﺧﻮﺍﻫﺪ ﺗﻮﺍﻧ&#= 65204;ﺖ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ،ﻭ ﻧﺠﺎﺕ ﺍﺯ ﺁﻥ ﻧ= ﻮﻉ ﺑﺮﺳﻨﺪ. ﮐﻪ ﻓﺮ= ﺿﺎ ﺑﻌﺮش ﺮﺏّ ﺑﺮ= 5175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻫﻢ = ﺑﺮﺳﻨﺪ. ﭘس ﺻﻮﻓﻰ ﺻﺎﻓ&#= 65264; ﻭ صوفیا ﻧﺨﻮᥴ= 5;ﻫﻨﺪ ﺑﻮﺩ. ﭼﻮﻥ ﻓﻀﺎ= ﻳﻞ ﺍﻟﻬﻰ ﻭ ﺑﺮﺗﺮ&= #1548;ﺍﮔﺮ ﻣﻄﻠﻮﺏ ﮐﺴﻰ ﺑ&= #65166;ﺷﺪ، ﺩﺭ ﻓﻀﺎﻳﻞ ﻋﻘ&= #65248;ﻰ ﻭ ﻋﻠﻮﻡ ﮐﺴﺒﻰ = ﻧﻴﺴﺖ . ﺑﻠﮑﻪ ﺩﺭ ﻋﻠﻮ= ;ﻡ ﻋﻤﻠﻰ، ﭼﻮن ﺘ= 5198;ﻙ ﻧﻔس ﺴﻠﻮﮐﻰ ﺩ&#= 65197; ﻣﺮﺍﺣﻞ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﻳ= ﺎ ﻫﻤﺎﻥ ﻓﺮﺯﺍﻧ&#= 64405;ﻰ ﻭ ﺟُﺴﺘﻦ ﻓﺮّ &#= 65165;ﻟﻬﻰ،ﻳﺎ ﻫﻤﺎﻥ ﻗﺮّﻩ ﻫ&#= 65166;ﻯ ﺷﻬﻮﺩﻯ،ﻭﺧﻮA= 197;ّﻩ ﻫﺎﻯ ﺧﻮﺭﺳﻨﺪ&#= 65263; ﺍﻓﮑﺎﺭﻯ ﺍﺯ ﻣ&= #65256;ﺎﺑﻊ ﺍﻟﻬﻰ ﻭﺑﮑﺮ ﻭ&= #65255;ﺎﺷﺴﻨﺎﺧﺘﻪ ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭﻧ= ﻪ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﻌ&= #65240;ﻮﻝ ﺍﻧﺴﺎﻧﻬﺎﻯ ن= 575; پاﻙ ﺭﻭﺍﻥ ﻭﮐ= 5166;ﻣﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﻋﻘﻞ. ﻧﻬA= 166;ﻳﺖ ﮐﻤﺎﻝ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﺮﺣﺴﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه ای که ﺩﺭﺳﺮﻧʌ= 62;ﺷﺘﻬﺎﻯ ﺍﻭﻟیه ﺘﻮﻟﺪ= 48;ﻳﺎ ﺑﺎ ﺳﺮﻧﻮﺷﺘﻬ&#= 65166;ﻯ ﻫﻔﺘﮕﺎنه ﺴﻠA= 262;ک ﺒﻌﺪﻯ،ﻣﺪﺍﻡ = 5251;ﻨﻄﺒﻖ ﮐﺮﺩﻥ ﺫﺍﺕ ﺭﻭ&= #65187;ﻰ ﻭ ﻋﻘﻠﻰ ﻭﺍﺧﻠ&= #65166;ﻗﻰ ﺧﻮﺩ،ﺑﺎ ﻃﺒﻴ= 5228;ﺖ ﻫﺴﺘﻰ ﺍﺳﺖ،ﻧ= 5258; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ. = ﺑﻠﮑﻪ ﻃﺒﻴﻌﺖ ﺍﻟﻬﻰ &= #65261;ﻭﺣﺪﺕ ﻭﺟﻮﺩﺍﻟﻬﻰ ﺩ&#= 65197; ﻫﺴﺘﻰ. ﻭ ﺍﻳﻦ ﮐ= ;ﺎﺭ ﺷﺄﻥ ﻭ ﻣﻘﺎﻡ ﺭ= ﻭﺡ ﻭ ﮊﻧﺘﻴﻚ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺑﺪﻯ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﺪ. ﭘس ﻏﺎﻳﺖ ﻭ ﻫﺪ&= #65233; ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65235;ﻌﻠﺎ،ﺭﺳﻴﺪʌ= 53; ﺑﻔﻀﺎﻳﻞ ﺍﻟﻬ&#= 65264; ﻟﺪﻧّﻰ ﻭ ﺍﻟﻬ&#= 65166;ﻣﻰ،ﭘس ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ، ﻭﻋﺮﺵﺭﺣﻤﺎﻥ &#= 65165;ﺳﺖ. ﻟﺬﺍ ﺣﮑﻴﻤﺎﻥ &= #65165;ﻟﻬﻰ،ﻫﺮ ﮐﺎﺭﻯ ﺑﮑﻨﻨﺪ &= #65169;ﺮﺣﺴﺐ ﺳﻄﺢ ﭘﻴﺸﺮﻓﺖ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻋﻘﻠﻰ ﺧﻮﺩﻫﺴ&#= 65174;،که ﻤﺪﺍﻡ ﺍﺯﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﺍﺭﻧﺪ. ﮐﺎﺭی &= #65198;ﺍ ﻣﻴﻨﻤﺎﻳﺪ ﻭﺑ&#= 65194;ﺭﺳﺘﻰ ﻭﺍﻃﻤﻴﻨﺎﻥ ﺧ&#= 65166;ﻃﺮ ﻣﻴﮑﻨﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﻓﻌﺎﻝ ﺧﻮﺩﺭ&#= 65165; ﻣﻨﺎﺳﺐ ﻭﻣﻌﻘ&#= 65262;ﻝ ﻣﻴﺪﺍﻧﻨﺪ. ﻭﺍ&= #65247;ّﺎ ﺩﻳﮕﺮﺍﻥ ﻧﻪ ﺩ&= #65197;ﺁﻏﺎﺯ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺯ &= #65193;ﺭﺳﺘﻰ ﮐﺎﺭ ﺧﻮﺩ ﺩﺍﺭ&= #65255;ﺪ،ﻭ ﻧﻪ ﻣﻨﻄﻘﺎ ﺑﻌ&= #65194;ﻫﺎ، ﻧﺎﺭﺳﺎﺋﻰ ﻳﺎ &= #65191;ﻄﺎﻯ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌ&= #65166;ﻝ ﺧﻮﺩ ﺭﺍ ﺩﺭﻙ ﻣ= ﻴﮑﻨﻨﺪ. که ﺘﺎﺯﻩ ﺧﻮﺷ= 5170;ﺨت ﻤﻴﺸﻮﻧﺪ. ﻭ ﺁﻟ= ﻮﺩﮔﻰ ﻭ ﺩﺭﻙ ﺧﻄﺎﻯ ﺧ= ﻮﺩ ﻧﮑﻨﻨﺪ. ﺩﻗﻴﻘ&= #65166; ﺣﻴﻮﺍﻧﻰ ﺑﻬﺘ&#= 65198; ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﮔ= ﺎﻫﻰ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5165;ﺯ ﺣﻴﻮﺍﻧﺎﺕ ﺣﻘ&#= 65268;ﺮ ﺗﺮ ﻋﻤﻞ ﻣﻴﮑﻨ&= #65256;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﺩﺭﻧﺪﮔﺎﻥ ﺩﺭ &= #65203;ﻴﺮﻯ،ﺷﮑﺎﺭ ﻧﻤﻰ ﮐﻨﻨﺪ،ﻭ= 5247;ﻰ ﺍﻧﺴﺎﻥ ﺳﻴﺮ ﻧ&= #65268;ﺰ ﺑﺸﮑﺎﺭ ﻭﮐﺸﺘ&#= 65166;ﺭ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻴﮕﻮﻳﻨﺪ ﺣﮑﻤﺎﻯ ﻳﻮﻧﺎ&#= 65253; ﻧﺨﺴﺘﻴﻦ ﮐﺴﺎ&#= 65255;ﻰ ﺑﻮﺩﻩ ﺍﻧﺪ،ﮐ= 5258; ﺍﺯ ﺍﺧﻠﺎﻕ ﻧﻈ&= #65198;ﻯ،ﻳﺎ ﻫﻤﺎﻥ ﻋﺮﻓﺎﻥ &= #65255;ﻈﺮﻯ ﻭ ﺁﺩﺍﺏ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﺭﺍ ﺣﮑﻴﻤﺎﻥ ﺍ&= #65247;ﻬﻰ ﮔﻔﺘﻪ ﺍﻧﺪ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ &= #65165;ﺧﻠﺎﻕ ﻧﻈﺮﻯ ﻳﺎ ﺣﮑﻤ&= #65174; ﻧﻈﺮﻯ ﻧﻴﺎﺯ ﺑ&= #65166;ﻧﺠﺎﻡ ﻋﻤﻠﻰ ﻋﺮﻓﺎﻥ &= #65267;ﺎﺣﮑﻤﺖ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺍﻭﻟﻴﺎ= ﻣﺪﺍﻡ ﺩﻧﺒﺎﻟﻪ ﺍﺧﻠ&#= 65166;ﻕ ﻧﻈﺮﻯ ﻗﺎﺑﻞ ﻓ&= #65260;ﻢ ﻣﺮﺩﻡ ﺭﺍ ﺗﮑﻤ&= #65268;ﻞ،ﻭ ﺍﺻﻠﺎﺡ ﻣﻨﺎﺳ&#= 65168; ﺳﻠﻴﻘﻪ ﻭ ﻓﻬﻢ = ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ. ﻭ ﺑﺪﻭﻥ ﺍﺧﻠﺎ&= #65237; ﻧﻈﺮﻯ ﻭ ﺭﻓﺘﺎ&= #65197; ﻋﺮﻓﺎﻧﻰ ﺍﻭﻟ&#= 65268;ﺎ،ﻧﻤﻴﺘﻮﺍ᥽= 3; ﻣﺮﺩﻡ ﻋﺎﻣﻰ ﺭ&= #65165; ﺑﺎ ﺧﻮﺩ ﻧﺰﺩﻳ&= #65242; ﮐﺮﺩ. ﺗﺎ ﺷﺎﻳﺪ= ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﮑﻤﺎﻟﺎ&#= 65173; ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﺑ&= #65166; ﺳﻠﻮﻙ ﺑﺮﺳﻨﺪ. = ﻭﻗﻄﻌﻰ ﺍﺳﺖ،ﮐﻪ ﺳﺮﭼ= 5208;ﻤﻪ ﺍﺧﻠﺎﻖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 1606; اﻟﻬﻰ ﺯﻧﺪﻩ ﺯ&#= 65251;ﺎﻥ ﺑﻮﺩﻩ ﻭﻫﺴﺘﻨ&#= 65194;. ﮐﻪ ﻣﺮﺩﻡ ﺁﻧﺎ&= #65253; ﺭﺍ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﺯﻣﺎﻥ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﻭ ﺣﺘﻰ ﺩﺍﻧﺶ ﻫ= ﺎﻯ ﻣﺨﺘﻠﻒ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭﻃﺒﻴﻌﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍ،ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190;،ﺩﺭ ﺗﻤﺎﻡ ﺳﺮﺯﻣﻴ&#= 65256;ﻬﺎ ﻣﻄﺮﺡ ﻧﻤﻮﺩه اﻧﺪ. ﻭﻋﻠﺎﻗﻤ&#= 65256;ﺪﺍﻥ ﺩﻳﮕﺮ ﺩﻧﺒﺎﻝ &= #64400;ﺎﺭ ﺁﻧﺎﻧﺮﺍﮔﺮﻓ= 5176;ﻨﺪ. ﺗﻤﺎﻡ ﻋﻠﻢ ﻧﺠ&= #65262;ﻡ ﻭ ﻃﺐ ﻭ ﺭﻳﺎﺿﻴ= ّﺎﺕ ﺭﺍ ﻫﻤﻴﻦ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ،ﺍﻣثا᥼= 5; ﻓﻴثاﻏﻮﺭس ﻭ ﺧﻴّﺎﻡ، یا A= 165;ﻣﺮﻭﺯ ﺍﻣثاﻝ ﺍﻧﺸﺘA= 254; ﺩﻧﺒﺎﻝ ﮐﺎﺭ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻨﺪ. ﮔ= ﺮﭼﻪ ﮔﺬﺷﺘﮕﺎﻥ ﻧﺨ&#= 65262;ﺍﺳﺘﻨﺪ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;،ﻳﺎ ﻣﻨﺎﺳب ﺰﻣﺎﻥ &#= 65261;ﻣﺮﺩﻡ ﺧﻮﺩ ﻧﺪﻳﺪﻧﺪ&#= 1548;ﻭﻳﺎ ﻗﺼﺪ ﭘﻮﻝ ﺳﺎﺯ&= #65263; ﻭ ﺷﻬﺮﺕ ﻃﻠﺒﻰ = ﻭ ﺣﮑﻮﻣﺖ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ. = ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ &= #65261; ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ،ﻭ ﭘﺎیه هاﻯ ﺗﻔʄ= 01;ّﺮ ﻋﻠﻤﻰ ﻭ ﺭﻳﺎﺿ&= #65264; ﺭﺍ، ﻫﻤﻴﻦ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻋﻨﻮﺍﻥ &= #64400;ﺮﺩه اﻧﺪ. ﮔﺮچه ﺘﺎ= 5197;ﻳﺦ ﺁﻧﺎﻥ ﺭﺍ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭ ﺍﻭﻟﻴﺎﻯ ﺧﺪ&= #65165; ﻧﺨﻮﺍﻧﺪه اﺳA= 174;. ﻭﺗﻨﻬﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﺎﻗﻠﺎﻥ ﺩﺍﻧﺴته اﻧﺪš= 8;ﮐﻪ ﻧﺼﺎﻳﺢ ﻧﻴﮑﻮ&#= 65163;ﻰ ﺍﺭﺍئه کرﺩه ا= ;ﻧﺪ. ﺫﻭﺍﻟﻨﻮﻥ ﭘﻴ&#= 65166;ﻣﺒﺮ،ﺑﻴﺸﺘ᥷= 8; ﺑﻨﺎﻡ ﻓﻴﻠﺴﻮ&#= 65233; ﺭﻭﺍﻗﻰ ﺧﻮﺍﻧ&#= 65194;ﻩ ﺷﺪﻩ ﺍﺳﺖ،ﮐﻪ &#= 65235;ﻠﺴﻔﻪ ﻫﺎﻯ ﺍﻭ ﺟﺰﺋﻰ = ﭘﻴﺪﺍ ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﺭ&= #65261;ﺣﻰ ﻭ ﻧﺎﭘﻴﺪﺍﻯ ﺍ&= #65261; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻋﻮ= ﺍﻡ ﺗﻘﺪّس ﻭﺍﺣﺘA= 198;ﺍﻡ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺍﺭﻧﺪ ﮔﺮﭼﻪ &= #65191;ﻮﺩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﻧﻤﻰ ﮐﻨﻨﺪ،ﻭ= 5165;ﮐﺘﻔﺎ ﺑﺎﺟﺮﺍﻯ ﭼﻨﺪ &= #65255;ﺼﻴﺤﺖ ﺁﻧﺎﻥ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ. ﻭﻫﺪف اﻭﻟﻴﺎ = 5169;ﺮﺍﻯ ﻋﻮﺍﻡ ﻧﻴﺰ،ﻭ= 5165;ﺩﺍﺭ ﮐﺮﺩﻥ ﺁﻧﻬﺎ ﺑ&= #65204;ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﮐﺎﻓﻰ ﺍﺳﺖ ﮔﻮ&= #65205; ﺑﺤﮑﻤﺘﻬﺎ ﻭﻧ&#= 65212;ﺎﻳﺢ ﺁﻧﺎﻥ ﺑﺪﻫﻨﺪ. = ﺗﺎﺷﺎﻳﺪ ﻣﺴﺘﻌﺪﺍﻥ ﺧﻮ&#= 65193; ﺑﭙﺴﻨﺪﻧﺪ، ﻭ &#= 65219;ﺎﻟﺐ ﻧﺠﺎﺕ ﺭﻭﺡ ﺧﻮ&= #65193; ﮔﺮﺩﻧﺪ. ﻭﺭﺍﻩ = ﺭﺳﻴﺪﻥ ﺑﺎﺧﻠﺎﻕ ﻧﻴﮑ&#= 65262; ﻭ ﻋﻘﻞ ﻋﻤﻴﻖ ﻭ= ﺍﺣﻮﺍﻝ ﻭ ﺻﻔﺎﺕ ﺷﺎﻳﺴ&= #65176;ﻪ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 1548;ﺗﻨﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ &= #65197;ﺍ ﻣؤﺩﺏ،ﻭ ﺳﻠﻮA= 241; ﺍﻟﻬﻰ ﺭﺍ ﺍﺩﺏ = ﻣﻴﮕﻔﺘﻨﺪ. که ﺪﺭﻋﻤﻞ ﺳﻠ= 5262;ﮐﻰ ﻧﺠﺎت ﺒﺨش اﺳA= 174;،ﻭﻧﻪ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ &= #65255;ﻈﺮﻯ ﻭﻳﺎ ﺍﻋﻤﺎﻝ ﺭ&= #65267;ﺎﺿﺘﻰ ﻭﻳﺎ ﻣﻌﺎﻟﺠﺎ&#= 65173; ﺭﻭﺍﻥ ﭘﺰﺷﮑﻰ. = ﺁﻧﮕﺎﻩ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ، ﮐﻪ ﺫﺍﺕ &= #65187;ﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ،ﺑﺎﻳA= 194; ﺗﻀﻌﻴﻒ ﻭ ﻣﻨﺠ&= #65198; ﺑﺰﻭﺍﻝ ﺃثر ﻧ= 5236;س ﺍﻣّﺎﺭﻩ ﮔﺮﺩ= 5193;. ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65169;ﺎ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 1578; اﻟﻬﻰ ﻭ ﺗﻤﺮﻳ&#= 65256;ﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺍﺳﺖ&#= 1548; ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﺠ&= #65248;یه های ﺍﻟﻬﻰ ﻭﮐA= 204;ﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;ﻭﻋﻘﻞﻭﺍﺧﻠʋ= 66;ﻕﻭﺍﺣﻮﺍﻝﺑﺮ= ﺗﺮﻣﺮﺑﻮﻃﻪﻣ= 5268;ﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﻦ ﮔﻔﺘﻪ ﺭﻭﺍﻗﻴ&#= 1617;ﻮﻥ ﺍﺳﺖ،ﮐﻪ ﻧﺒﺎ= 5267;ﺪ ﺍﺯ ﭼﻴﺰﻯ ﻭ ﺍﻣ= ﻮﺭﻯ ﺑﺤﻴﺮﺕ ﺍﻓﺘﺎ&#= 65193; ﺯﻳﺮﺍ ﺣﻴﺮﺕ ﺩ&= #65165;ﻧﺴﺘﻦ ﺍﺯ ﺃﻣﺮ ﺟﺪﻳﺪ = ﻭ ﺑﮑﺮ ﻭ ﺑﻰ ﺳﺎﺑ= ﻘﻪ، ﺩﻟﻴﻞ ﻧﻘﺺ ﻣﺎ = ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﺷﺎﻳﺴ&= #65176;ﻪ ﺗﻌﺠﺒﻰ ﺩﺭ ﺃﻣ&= #65198; ﺟﺪﻳﺪ. ﻭ ﻫﺴتی هرﮔﺰ ﺍﺯ ﺍﻳﻦ &#= 65227;ﺠﺎﻳب ﺠﺪﻳﺪ ﺗﻤﺎم ﺸ&#= 65194;ﻧﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﮐﻪ ﻫﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65227;ﺎﻗﻞ ﺗﺮ ﻭ ﻗﺪﺭﺕ ﺑﻴ= ﻨﺶ ﺑﻴﺸﺘﺮ ﻣﻴﻴﺎ&#= 65169;ﺪ ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺍﺭ&#= 65193;. ﺑﺎﺯ ﺩﺭﺍﻧﻮﺍ&#= 65225; ﻓﻮق ﺒﺸﺮﻯ ﺑﻰ &= #65255;ﻬﺎﻳت ﺎﺯ ﺍﻳﻦ ﻋﻘﻠﻬ&= #65166;ﻯ ﻋﻈﻴﻢ ﻣﻄﺮﺡ ﻫ&= #65204;ﺘﻨﺪ. ﭘس ﻗﺒﻞﺍﺯ ﮐﺸ&#= 65234; ﺁﻥ ﺍﺣﻮﺍﻝ ﺩﺭ = ﺍﻣﻮﺭ ﺟﺪﻳﺪ ﻭﺗﺎﺯﻩ &= #64400;ﺸﻒ ﺷﺪﻩ، ﺍﻧﺴﺎﻧ= 5260;ﺎ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﺮﺕ ﻭﺗﻌﺠّﺐ ﺧﻮﺍ= 5259;ﻨﺪ ﺑﻮﺩ. ﺍﮔﺮ ﺗﻌﺠ= ّﺐ ﻧﮑﻨﻨﺪ ﺭﺍﻩ ﺑ&= #65198;ﺍﻯ ﭘﺬﻳﺮﺵ ﺃﻣﺮ ﺟ&= #65194;ﻳﺪ ﻭ ﺁﺳﺎﻥ، ﻭﻋﺎ&#= 65193;ن کرﺩﻥ ﺑﺎ ﺁﻧﻬ= 5166;،ﺯﻣﻴﻨﻪ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺍ&= #65175;ﺐ ﮐﺸﻒ ﺟﺪﻳﺪ ﺟﺪ&= #65267;ﺪﺗﺮ ﺁﻣﺎﺩﻩ ﻧﻤﻴﻨ&#= 65252;ﺎﻳﺪ ﻫﺮ ﺷﻬﻮﺩ ﺗﺎﺯ&= #65259;ﺎﻯ ﺑﺮﺍﻯ ﺳﺎﻟﻚ،= 5153;ﻧﻘﺪﺭ ﻋﺠﻴﺐ ﻭ ﻋﻈﻴﻢ = ﺍﺳﺖ،ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﭼ= ﻴﺰﻯ ﺭﺍ ﺗﺼﻮﺭ ﻧﻤﻴ&= #64401;ﻨﺪ. ﻭ ﻟﺬﺍ ﺁﻧﺮﺍ ﻧ= ﻴﺰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻤﺎﻥ ﺧﺪﺍ A= 251;ﻴﺪﺍﻧﺪ. ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨ&= #64401;ﻪ ﺗﻨﻬﺎ ﺑﻴﻚ ﺗﺠ&= #65248;ّﻰ ﺧﺪﺍ ﺭﺳﻴﺪﻩ،= 5261; ﺗﺠﻠّﻰ ﺷﻬﻮﺩ= 5263; ﺑﻌﺪﻯ، ﺁﻧﻘﺪ= 5197; ﻋﻈﻴﻤﺘﺮ ﺍﺯ ﻗ&= #65170;ﻠﻰ ﺍﺳﺖ،ﮐﻪ ﻳﻚ ﺑ&#= 65166;ﺭﺩﻳﮕﺮ ﺑﺤﻴﺮﺕ ﻭ ﺗﻌﺠ&= #1617;ﺐ ﻣﻴﺎﻓﺘﺪ،ﮐﻪ = 5153;ﻧﺮﺍ ﺧﺪﺍ ﻣﻴﺪﺍﻧﺪ. = ﮔﺮﭼﻪ ﺧﺪﺍﺋﻰ ﻫﺴﺖ،= 5261;ﻟﻰ ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﻣﻄﻠﻖ ﻧ&= #65268;ﺴﺖ. ﮐﻪ ﺗﺎﺯﻩ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺃ&= #65259;ﻮ،ﻫﻨﻮﺯ(ﺍﻳA= 254; ﻫﻨﻮﺯ ﺁﻥ( ﻫﻮ) نیست . ﻭ ﻟﺎﻫﻮ= 5173; ﺍﻟﻠﻪ،ﻳﻌﻨﻰ(= 5259;ﻨﻮﺯ آن ﻧﻴﺴﺖ)ﮔﺮﭼ= 5258; ﻫﺎﻫﻮﺕ ﺧﺪﺍﻭ&#= 65255;ﺪ (ﻫﻮ)ﻫﺴﺖ. ﻳﻌﻨﻰ= ;(ﺍﻳﻦ ﺩﺭ ﺍﺷﺎﺭﻩ ﻫﻤ&= #65166;ﻥ)ﻫﻮ ﺩﺭ ﺿﻤﻴﺮ ﻏﺎﻳ&= #65168; ﺍﺳﺖ. ﮐﻪ ﺣﺎﺿﺮ= ﺗﺮﻳﻦ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻫ&= #65256;ﻮﺯ (ﺁﻥ) ﻏﺎﻳﺐ ﻧﻴﺴ= ;ﺖ. ﻭ ﺍﻳﻦ ﻣﺒﻴّﻦ &= #65251;ﻄﻠﻖ ﻭﺃﺑﺪﻳّﺖ ﻭ ﺑ&#= 65264; ﻧﻬﺎﻳﺘﻰ،ﺩﺭ@= 400;ﺮﺍﻣﺎﺕ ﻭ ﺩﺍﺩﻩ ﻫﺎ ﻭﺍ= ﻣﮑﺎﻧﺎﺕ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﻫﻴﭻ ﮔﻮﻧﻪ = ﻣﺤﺪﻭﺩﻳّﺘﻰ ﺑﺮﺍﻯ ﺍﻭ ﻤﻴﺘ&= #65262;ﺍﻥ ﻓﺮﺽ ﮐﺮﺩ ﭼﻪ ﺩ= ﺭ ﻣﮑﺎﻥ ﻳﺎ ﺯﻣﺎ&= #65253;،ﻳﺎ ﻋﻠﻮﻡ ﻭﻳﺎ ﻣﻌ&= #65184;ﺰﺍﺕ،ﻭ ﻳﺎ ﻫﺮ ﺭﺷﺘﻪ ﺩ= ﻳﮕﺮ ﺫﻫﻨﻰ. ﻭﺣﺘﻰ ﺩ= ﺭ ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ. ﮔﺮﭼﻪ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ ﺍﻓﻠﺎﻃﻮﻥ ﮔﻔ&#= 65176;ﻪ ﺍﺳﺖ،ﮐﻪ ﮐﺎﺭ &#= 65187;ﮑﻴﻢ ﺗﻌﺠّﺐ ﺩﺍﺋﻢ &#= 65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﺣﮑﻤﺖ ﻭﻓﻠ&= #65204;ﻔﻪ،ﺁﻧﻬﻢ ﺑﺮﺍﻯ ﻋﻘﻞ ﺍﻧ&= #65204;ﺎﻥ ﺣﺘﻰ ﻋﺎﺭﻑ ﺍﻟ&= #65260;ﻰ ﮐﺎﻣﻞ،ﺟﺰ ﺣﻴ= 5198;ﺕ ﻧﻴﺴﺖ. که ﺨﻮﺩ &= #65199;ﻣﻴﻨﻪ ﺳﺎﺯ ﺗﻌﺎﻟﻰ ﻭ = ﺗﻌﻤّﻖ ﺑﻴﺸﺘﺮ ﺍﺳﺖ . ﻭ= ;ﻟﻰ ﻣﻨﻈﻮﺭ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﭘﻴﺮﻭ ﻋﺮﻓﺎﻥ &= #65227;ﻤﻠﻰ ﺗﻌﺠّﺐ ﺷﺎﻫﺪ= 5165;ﻥ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺟﺪﻳﺪ ﺍﺳﺖ ﺍﮔ&= #65198; ﺗﮑﺎﻣﻞ ﺑﻮﻟﺎ&#= 65267;ﺖ ﻣﺴﻴﺢ،ﮐﻪ ﻫﻤ= 5268;شه ﺪﺭﺷﻬﻮﺩ(ﻧﺠﻢ &= #65165;ﻟثاﻗﺐ)ﻣﺼﻄʌ= 36;ﻮﻯ ﺧﻮﺩﺭﺍ ﺳﺨﺖ ﻋ&= #65166;ﺷﻖﺍﺳﺖ، ﺍﮔﺮ ﺻﺤﺒﺖ ﺍﺯ = ﻧﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﻗﺎ&= #65163;ﻢ ﺷﻮﺩ،ﻧﻤﻴﺘﻮA= 165;ﻧﺪ ﺑﭙﺬﻳﺮﺩ. ﻭ ﺍﻟ= ّﺎ ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﻣﻴﺮﺳﺎﻧﺪ. ﻭ ﻗ= ﻄﻌﺎ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65193;ﺭ ﺯﻣﺎﻥ ﺑﻌثت ﻣ= 5260;ﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﺧﻮﺭ&= #65207;ﻴﺪ ﺣﻘﻴﻘﺖ ﻧﻮﺭ ﺭ&= #65187;ﻤﺎﻥ ﻣﻴﮑﻨﺪ، ﺑﺎﺯ &#= 65193;ﻝ ﺍﺯ ﻋﺸﻖ ﻭﺭﺯﻯ = ﺑﺎ ﻧﻮﺭ ﺑﺪﺭ ﻣﻨﻴ&= #65198;،ﺑﺎﻭﺭ ﻧﻤﻴﮑﻨﺪ. ﻭ ﻟﺬ= ﺍ ﺳﻘﻮﻁ ﻗﻄﻌﺎ ﺑ&= #65194;ﻧﺒﺎﻝ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﺩﺭ ﻫﺴﺘﻰ ﺗﻮﻗﻒ ﻧ&= #65268;ﺴﺖ. ﺍﮔﺮ ﺗﻌﺎﻟﻰ ﻭ = ﺑﺎﻟﺎ ﺭﻓﺘﻦ، ﺍﺯ ﻧﺮ&#= 65193;ﺑﺎﻥ ﻫﺎﻯ ﺗﮑﺎﻣﻞ ﺩ&= #65197; ﺻﻔﺎﺕ ﻭ ﺍﻧﻮﺍ&= #65225; ﻭﺷﻬﻮﺩ ﺗﺠﻠّ= 5268;ﺎﺕ،ﻭ ﮐﺴﺐ ﻋﻘﻠﻬﺎ ﻭ = ﺗﻤﺪﻧﻬﺎ ﻭ ﺍﺣﻮﺍﻟﻰ ﺑﺎ&= #65199; ﺑﺮﺗﺮ ﻭ ﺑﺮﺗﺮ = ﻧﺒﺎﺷﺪ، ﭘس ﺳﻘﻮﻁ ﺑﺎﻧ&#= 65262;ﺍﻉ ﺣﻘﻴﺮ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ،ﻭ ﺗﺎﺭﻳﮑﻰ ﻫﺎﻯ &= #65227;ﻘﻠﻰ ﻭ ﺻﻔﺎﺕ ﺩﺭﻧﺪ&= #64404;ﻰ،ﻭ ﻳﺎ ﺷﻬﻮﺩ ﺃﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺷﺎﻳﺪ= ﭼﻮﭘﺎﻥ ﮔلّه اﻯ،ﺧﻮﺩ= ; ﺭﺏّ ﺍﻓﺮﺍﺩ ﮔﻮﺳﻔ&#= 65256;ﺪﻯ ﺧﻮﺩ ﺑﺎﺷﺪ. ﻫﻤ= ﺎﻥ ﻃﻮﺭ ﮐﻪ ﭘﻴﺮ ﺍ= ﻟﻬﻰ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺻﻮﺭﺕ= ; ﺍﻧﺴﺎﻥ،ﺭﺏّ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ &#= 65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﻣﺮﺑّﻴﺎﻥ ﻣﻮ= 5183;ﻮﺩﺍﺕ، ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65231;ﺎﻳﺐ ﺍﺯ ﺩﺭﻙ ﻭ ﺍﺣﺴ= ﺎس ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﺑ&= #65166;ﺷﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ ﻧﻴﺰ = ﺑﺎﻳﺪ ﻣﻌﻠﻤﻰ ﺍﻧﺴﺎ&#= 65253; ﻣﺤﺴﻮس ،ﻣﻘﺎA= 169;ﻞ ﻳﺎ ﻗﺒﻠﻪ ﺗﻮﺟ&= #1617;ﻪ، ﻭ ﺳﺮﭼﺸﻤﻪ ﺣﮑ&= #65252;ﺖ ﻭﻣﻌﻴﺎﺭ ﺳﻨﺠ&#= 65206; ﺗﮑﺎﻣﻞ ﺳﺎﻟﻚ &= #65169;ﺎﺷﺪ. ﮔﺮﭼﻪ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻧﺎﭘﻴﺪﺍ ﻭ ﻏﻴ&= #65170;ﻰ، ﻣﺮﺑﻮﻁ ﺑﺂﻳﻨ&#= 65194;ه ﻫﺎﻯ ﻣﺤﺴﻮ ﻭﺩ&= #65267;ﺪﻧﻰ ﺍﺳﺖ، ﺍﻳﻨﻚ ﭘ&#= 65268;ﺮ ﺳﺎﻟﻚ ﺭﺍ ﺩﺭ ﮐ= ﻨﺘﺮﻝ ﺗﺪﺑﻴﺮﻯ ﺧﻮﺩ &= #65193;ﺍﺭﺩ، ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻤ&= #65258; ﻣﺮﺍﺗﺐ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ،ﻭﺗﻤﺎﻡ = 5235;ﺮﺷﺘﮕﺎﻥ ﻭ ﻋﻮﺍﻣﻞ ﺍﺟﺮ&= #65165;ﺋﻰﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺭﺍ ﺑﻌﻬﺪ&= #65257; ﺩﺍﺭﺩ . ﺯﻳﺮﺍ ﺩ= ;ﺭ ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ = ﺧﺪﺍﻯ ﺍﻟﻠﻪ ﮐﺴﻰ ﻫﻢ = ﻧﻴﺴﺖ. ﻭ ﻫﺮﭼﻪ ﻫﺴﺖ، &= #65203;ﺮﺍﺳﺮ ﺻﻮﺭﺕ ﻭ ﺗﺠﻠّ&#= 65264; ﺍﻭ ﺍﺳﺖ. ﮐﻪ ﺻﻮ= ;ﺭﺗﻬﺎ ﻭ ﺗﺠﻠّﻴﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺯ ﺍﻧﺘﺰʋ= 65;ﻋﻰ ﻏﻴﺮ ﻣﺎﺩی ﻤﺎ &= #65259;ﺴﺘﻨﺪ. ﮔﺮﭼﻪ ﻫﻴﻮﻟﺎ&#= 65259;ﺎ ﻭﻣﺎﺩﻩ ﻭﻣﺎﻫ&#= 65268;ّﺖ ﺍﺷﻴاء ﻧﻴﺰ ﺧ= 5262;ﺩ ﺳﺮﺍﺳﺮﺻﻮﺭت = 5166;ﻧﺘﺰﺍﻋﻰ ﻫﺴﺘﻨﺪ. ﺍﻳﻦ ﻃ= ﺒﻴﻌﺖ ﻓﮑﺮ ﻭﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫنی اﻧﺴﺎﻥ A= 165;ﺳﺖ،ﮐﻪ ﮔﺎﻫﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻓﺮﺽ ﮐﻨﺪ،ﮐﻪ &#= 65165;ﺯ ﺍﻳﻦ ﻋﺠﺎﻳﺐ ﻣ&= #65262;ﺟﻮﺩ ﺩﺭ ﺟﻬﺎﻥ،ﻣﻴ= 5176;ﻮﺍﻧﺪ ﻋﺠﻴﺐ ﺗﺮ ﻭﺟﻮ&= #65193; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﭘﺮﻧﺪ&#= 65257; ﭼﮕﻮﻧﻪ ﺩﺭ ﻓﻀ&= #65166;، ﻭ ﺣﺘﻰ ﺑﺪﻭﻥ ﺑ= ﺎﻝ ﺯﺩﻥ ﻗﺮﺍﺭ ﺩﺍ&= #65197;ﻧﺪ. ﻭﻟﻰ ﭘﻴﺸﺮﻓﺖ &= #65169;ﺎ ﺳﺮﻋﺘﻬﺎﻯ ﺟﺎ&#= 65247;ﺐ ﻣﻴﮑﻨﺪ. ﻭ ﻋﺠﻴ= ب ﺘﺮ ﺍﻳﻨﮑﻪ ﺑﮕ&= #65262;ﻳﺪ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﭘﺮﻭﺍﺯ ﮐﻨﺪ. ﺍ= ﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺑﺮﺍ&#= 65263; ﭘﺮﻭﺍﺯ ﺍﻧﺴﺎ&#= 65253;،ﻣﺎﻧﻨﺪ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ،ﺃﻣﺮ ﺣﻘﻴﻘﺖ ﺩﺭ ﺗﺼ&= #65262;ﺭ ﻧﻴﺴﺖ. ﺑﻠکه ﻴ&#= 65242; ﺁﺭﺯﻭﺋﻰ ﺍﻧﺴ&#= 65166;ﻧﻰ،ﻳﺎﺩﺭﺟᥴ= 6;ت اﻭﻟﻴﻪ ﭘﻴﺸﺮ= 5235;ﺖ ﻋﻘﻠﻰ ﺑﻮﺩه ا= 5203;ﺖ. ﮐﻪ ﺩﻳﮕﺮﻯ ﺑﺎ&= #65267;ﻦ ﻓﮑﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ﺁﺭ᥷= 9;ﻭ ﻣﻴﺎﻓﺘﺪ ﺑﻌﺪ &= #65165;ﻳﻦ ﺁﺭﺯﻭ ﺗﺒﺪﻳﻞ &= #65169;ﻴﻚ ﻫﺪﻑ ﻋﻠﻤﻰ ﺍﺯ&= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﻣﻴﺸﻮﺩ. = ﺗﺠﺮﺑﻴّﺎﺗﻰ ﺑﺮﺍﻯ ﭘﺮﻭﺍﺯ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ، ﮐﻪ ﻫ&#= 65198;ﻳﻚ ﺗﻌﺠّﺒﻰ ﺑﻴﺸ= 5176;ﺮ ﺍﺯ ﻗﺒﻞ ﺑﻬﻤﺮ&= #65165;ﻩ ﺩﺍﺭﺩ. ﻭ ﻋﺎﻗﺒ= ﺖ ﺁﺭﺯﻭ ﻣﺘﺤﻘﻖ &= #65251;ﻴﺸﻮﺩ. ﻭ ﺍﻧﺴﺎﻥ ﭘﺮﻭ&= #65165;ﺯ ﻣﻴﮑﻨﺪ. ﮔﺮﭼﻪ = ﺑﺎ ﻭﺳﺎﺋﻞ ﻣﺼﻨﻮ&#= 65227;ﻰ. ﻭﻟﻰ ﺯﻣﺎﻧﻰ ﻣ&= #65268;ﮕﺬﺭﺩ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻓﮑﺮ ﭘﺮﻭﺍﺯ ﺍﻧﺴﺎ&#= 65253; ﻋﺎﺩﻯ ﻭﻏﻴﺮ ﻋ&= #65184;ﻴﺐ ﻣﻴﺸﻮﺩ،ﭘﺮﻭA= 165;ﺯ ﻋﻤﻠﻰ ﺍﻭ ﺑﺎﺯ = ﻋﺠﻴﺐ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭ ﺍﻳﻦ ﻋﺎﺩﺕ ﮐﺮ&= #65193;ﻥ ﺑﺂﻧﭽﻪ ﻫﺴﺖ،= 5169;ﺎﻋث ﺗﻌﺠّب اﺯ ﺁﻧ= 70;ه که ﻧﻴﺴﺖ،ﻭﻟʌ= 64; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ ﻣﻴﮕﺮﺩ&#= 65193;. ﺑﺮﺍﻯ ﻣثاﻝ ﻓ= 4401;ﺮﻯ ﮐﻪ ﻧﻮﻳﺴﻨﺪﻫ&#= 65166;ﻯ ﮐﺮﺩ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻭﺍﺭﺩ ﺟﺎﺋﻰ ﻣ&= #65166;ﻧﻨﺪ ﺑﺎﺟﻪ ﺗﻠﻔﻦ ﻋ&= #65252;ﻮﻣﻰ ﻣﻴﺸﻮﺩ ﻭﺳکّ= 07; تی ﺭﺍﺩﺭﺁن م®= 0; اﻧﺪﺍﺯﺩ،ﻭ ﺷA= 252;ﺎﺭﻩ ﺷﻬﺮ ﺩﻭﺭﺩﺳﺘ&#= 65264; ﺩﺭ ﻃﺮﻑ ﺩﻳﮕﺮ = ﺟﻬﺎﻥ ﺭﺍ ﺑﮕﺮﺩﺵ ﺩﺭ = ﻣﻴﺂﻭﺭﺩ. ﺁﻧﮕﺎﻩ ﺁﻥ ﺷﺨ&= #65210; ﻧﺎﮔﻬﺎﻥ ﺩﺭ ﺷ&= #65260;ﺮ ﻣﻮﺭﺩ ﻧﻈﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﻫﻴﭻ ﻣﺘﻔﮑ&= #65198;ﻯ ﺑﺎﻫﺮﻋﻠمی ﺎA= 267;ﻦ ﺁﺭﺯﻭ ﺭﺍﻣﺎﻧ&#= 65256;ﺪ ﺁﺭﺯﻭﻯ ﭘﺮﻭﺍ&#= 65199; ﻭﺳﻔﺮ ﺑﺪﻭﺭ ﺩ&= #65255;ﻴﺎ ﺭﺍ ﺩﺭﻳﮑﺮﻭﺯ &= #65169;ﺎﻭﺭ ﻧﻤﻴﮑﻨﺪ . ﻭﻟﻰ= ﺍﺯ ﺧﺪﺍ ﭼﻪ ﺩﻳﺪﻯ&= #1548; ﮐﻪ ﭼﻨﻴﻦ ﮐﺮﺍ&= #65251;ﺘﻰ ﻋﻠﻤﻰ ﻭﺗﻮﺍﻥ &= #65227;ﻘﻠﻰ ﻭ ﻋﻤﻠﻰ ﺭﺍ ﺑﺎ= ﻧﺴﺎﻧﻬﺎﻯ ﻣﻨﺎﺳﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﻥ ﺯﻣﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺑﻬﻤﻴﻦ ﻣﻌﺠﺰ&#= 1607; اﻟﻬﻰ ﺑﺎﺯ ﻋﺎ&#= 65193;ت ﻤﻴﺸﻮﺩ. ﻭﺍﺯ ﺍ= ﻳﻨکه اﻧﺴﺎﻥ ﻓﻮﻕ ﺑ&#= 65208;ﺮﻯ فرشته گونه ،= 5169;ﺘﻮﺍﻧﺪ ﺍﺯ ﺍﻳﻦ ﻃﺮﻑ ﮐ= ﻬﮑﺸﺎﻥ ﺑﻄﺮﻑ ﺩﻳﮕﺮ ﺁ&= #65253; ﺑﺮﻭﺩ،ﺑﺎﺯ ﺑ= 5166;ﻭﺭﻣﻴﺸﻮﺩ. ﮐﻪ ﻣﺎ ﺑﺮﺍﻯ ﺑ= ﻴﺎﻥ ﻋﻈﻤﺖ ﻗﺪﺭﺗﻬ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻰ = ﻭ ﺗﮑﺎﻣﻠﻰ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣثاﻝ ﻣ= 5268;ﺂﻭﺭﻳﻢ. که ﺴﺎﻟﻚ ﺑﺴﺮ= 5227;ت ﻨﻮﺭ ﺳﻴﻬﺰﺍﺭ &= #65203;ﺎﻝ ﻭﻗت ﻤﻴﺨﻮﺍﻫ= 5194;، که ﺒﻄﺮف ﺪﻳﮕA= 198; ﮐﻬﮑﺸﺎﻥ ﺑﺮﻭ&#= 65193;. ﭼﻪ ﺭﺳﺪ. ﺑﺪﻳﮕ= ﺮ ﮐﻬﮑﺸﺎﻧﻬﺎ،@= 400;ﻪ ﺧﻮﺩ ﺑﺎﺯ ﺑﮕﻔ&= #65176;ﻪ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳ&#= 65166;ﻥ ﺣﺪّ ﻭﺣﺪﻭﺩﻯ &#= 65255;ﺪﺍﺭﻧﺪ، که ﺒﺎﺯ ﺟﺎﻯ ﺗ&#= 65228;ﺠّﺐ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﮐ&= #65258; ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﻣ&= #65268;ﺪﺍﻧﺪ،ﺑﺘﻌʋ= 66;ﻟﻰ ﻫﺎﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻴﺸﺘﺮ،&#= 65261;ﻟﻮ ﺗﺎ ﺃﺑﺪﻳّت ﻤ= 5220;ﻠﻖ ﺍﺩﺍمه ﺪﺍﺭﺩ = 5169;ﺮﺳﺪ،ﭘس ﺘﻌﺠّب ﻨﻤﻴﮑA= 256;ﺪ. ﮔﺮچه اﺯ ﺗﺠﻠ= 17;ﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻗﺪﺭت های ﻣﺮﺍﺗﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ،ﻧﻤﻰ= ; ﺗﻮﺍﻧﺪ ﺗﻌﺠّﺐ ﻧﮑﻨﺪ. &= #65261; ﺍﻳﻦ ﺗﻌﺠّﺐ ﻫ&#= 65166;ﻯ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﺮ = ﺟﺪﻳﺪ،ﺑﺨﺎﻃA= 198; ﻧﺪﺍﺷﺘﻦ ﻋﺎﺩ&#= 65173; ﺗﺼﻮﺭ ﻭ ﺩﻳﺪﻥ = ﻭﻓﻬﻤﻴﺪﻥ ﺁن ﻤﻴﺒﺎﺷﺪ. ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺩﺭﺳﻄﺢ ﻳ&= #65242; ﻧﻈﺮﻳﻪ ﻓﻠﺴﻔ&#= 65264; ﻭﻫﻨﺪﺳﻰ ﻭ ﺗﮑ&= #65256;ﻴﮑﻰ ﺑﺎﺷﺪ. ﺣﮑﻤﺖ ﻋ= ﻤﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﺍﺳﺖ&= #1548;ﮐﻪ ﺑﺎ ﺗﻌﺠّﺐ ﺩﺍ&#= 65163;ﻢ ﺳﺮﻭﮐﺎﺭ ﺩﺍﺭ&#= 65193; ﻫﺮ ﺑﺎﺭ ﮐﻪ ﻋﻘ= ﻞ ﻭ ﻓﮑﺮ ﺍﻧﺴﺎﻥ = ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻗﺒ&#= 65248;ﻰ ﺍﻟﻬﻰ ﺑﺎﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺑﺮﺧﻰ = 5251;ﺴﺎﺋﻞ ﺑﻐﺮﻧﺞ ﻓﻠﺴﻔ&#= 65264; ﻭﺍﺟﺘﻤﺎﻋﻰ ﻭ &= #65165;ﺧﻠﺎﻗﻰ ﻭﺗﻤﺪّﻧﻰ ﺣﻞ &#= 65251;ﻴﺸﻮﺩ، ﺑﺎﺯ ﻣﺴﺎﺋﻞ ﺟ&= #65194;ﻳﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194; ﻭ ﺭﺍﻩ ﺣﻠﻬﺎﻯ = ﺍﻟﻬﻰ ﻭﻭﺍﺳﻄﻪ ﻫﺎﻯ &= #65193;ﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻣﺎت اﻟA= 260;ﻰ،ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺟﺪﻳﺪ ﺗﺮ ﻭ ﭘﻴ= ﺸﺮﻓته ﺘﺮ ﻟﺎﺯﻡ ﺍﺳﺖ.= ﮐﻪ ﺷﺎﻳﺪ ﺣﻞّ ﻣﺸ&#= 64401;ﻠﺎت ﺠﺪﻳﺪ ﺭﺍ ﺑﺎﻋ&= #1579; گرﺩﺩ. ﻭﺣﺘﻰ ﺧ&#= 65262;ﺩﺷﺎن ﺤﻘﺎﻳﻖ ﻭﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﺟﺪﻳﺪ ﺁﻳﻨﺪﻩ &= #65197;ﺍ ﮐﺸﻒ ﻣﻴﮑﻨﻨﺪ. = ﻭﻣﻄﺮﺡ ﻣﻴﻨﻤﺎﻳﺪ، ﻭ &#= 65251;ﻨﺘﻈﺮ ﮐﺴﺎﻧﻰ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺁ= 5253; ﻣﺸﮑﻠﺎﺕ ﺭﺍ ﺣ&= #65246; ﻧﻤﺎﻳﺪ. ﻧﻴﭽﻪ = ﺍﻟﻤﺎﻧﻰ ﮔﻔﺘﻪ ﺍﺳﺖ،ﮐ= 5258; ﻓﻠﺴﻔﻪ ﺣﻘﻴﻘ&#= 65264;،ﺑﺎ ﻇﻬﻮﺭ ﻓﻠﺎﺳﻔ&#= 65258; ﻗﺒﻞ ﺍﺯ ﺳﻘﺮﺍ&= #65217; ﺑﻮﺩﻩ ﺍﺳﺖ. ﮐﻪ= ﻫﻤﺎﻥ ﻋﺮﻓﺎﻥ ﺷﺮﻗﻰ &= #65193;ﺭ ﻣﺼﺮ ﻭ ﺑﺎﺑﻞ ﻭ= ﺍﻳﻠﺎﻡ ﻭ ﻫﻨﺪ ﺑﻮﺩﻩ ﺍ= ﺳﺖ. ﺑﻘﻮﻝ ﺳﻘﺮﺍﻁ &= #65251;ﻌﻠﻢ ﻣﻦ ﻳﻚ ذِﻥ ﻫﻨ&#= 65194;ﻯ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﻳ= ;ﺎ ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65251;ﺼﺮ ﺗﻌﻠﻴﻢ ﻣﻴﺪﻳ&#= 65194;،ﮐﻪ ﻣﻌﻠﻢ ﻣﺼﺮی ا= 5261; ﮔﻔﺘﻪ، که ﺸﻤA= 166; ﻳﻮﻧﺎﻧﻴﺎﻥ ﮐ&#= 65262;ﺭﺍﻧﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65268;ﺪ. ﻭﻟﻰ ﺑﺎﺯﺳﻘﺮ&#= 65165;ﻁ ﻓﻠﺴﻔﻪ ﺭﺍ ﺑﺂ&= #65255;ﻬﺎ ﺭﺳاند ﮐﻪ ﺍﻓA= 248;ﻮﻃﻮﻳﻦ ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧ&#= 65268;ﺎﻥ ﺩﺭ ﻣﺼﺮ،ﻭ ﺳﭙ&#= 1587; ﻋﺮﻓﺎﻯ ﺷﺮﻗﻰ &= #65165;ﻳﺮﺍﻥ ﻭﺍﺳﻠﺎﻣﻰ،ﻫA= 198;ﺭﻭﺯ ﺷﮑل ﻮﻋﻨﻮﺍﻥ &#= 65183;ﺪﻳﺪﻯ ﺑﻔﻠﺴفه عرﻓᥴ= 6;نی ﺪﺍدﻧﺪ. ﻭﻫﺮﺑ&#= 65166;ﺭ ﻳﮑﻰ ﺩﻳﮕﺮﻳﺮ&#= 65165; ﻧﻔﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ﻳﺎ ʋ= 75;ﮑﻤﻴﻞ ﮐﺮﺩ. ﮐﻪ ﺷﺎﻫﮑ= ﺎﺭ ﻫﻤﻪ ﺁﻧﻬﺎ،ﺣ= 4401;ﻤﺘﻬﺎﻯ ﻋﺮﻓﺎﻧﻰ ﻋﺮﻓ&#= 65166;ﻯ آریائی ﺍﻳﺮﺍ= ﻧﻰ ﺍﺳﺖ. ﮐﻪ ﺭﺍﻩ ﺭ= ;ﺍﺩﺭ ﮐﺸﻒ ﻓﻠﺴفه ه= 75;ﻯ ﺟﺪﻳﺪﺭﺍ ﺩﺭﺫ&#= 65259;ﻦ ﺍﻧﺴﺎﻥ ﻧﺪﻳﺪ&#= 65255;ﺪ. ﺑﻠﮑﻪ ﺩﺭ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﻴﻤﺎﺭﮔﻮنه ﻮ ﻋﻘﺪه ﺪﺍﺭ ﺑ&= #65204;ﺮﭼﺸمه هاﻯ ﺣﮑﻤﺖ ﺍﻟ= 5260;ﻰ ﮔﻔﺘﻨﺪ،ﮐﻪ ﺁ= 5197;ﺯﻭﻯ ﻓﻠﺎﺳﻔﻪ ﻗﺒﻠ&#= 65264; ﺑﻮﺩ. ﻭ ﺍﻳﻨﻚ ﺩ= ;ﺭ ﻋﺼﺮﻯ ﻫﺴﺘﻴﻢ&#= 1548;ﮐﻪ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65261;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻣ&#= 65260;ﺪﻯ ﻣﻮﻋﻮﺩ </span><span lang=3DFA style=3D'ms= o-bidi-language: FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ;،ﺟّﻬﺎﻥ ﺟﺪﻳﺪﻯ ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺷ= ﻬﻮﺩ ﻧﻮﺭﺭﺏّ ﺭﺣﻤ= 5166;ﻥ ﺭﺍ ﺁﻏﺎﺯ ﻧﻤﺎ&= #65267;ﺪ. ﮐﻪ ﺗﻤﺎﻡ ﻋﻈﻤ&= #65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﺧﻠﻘﻰ ﻭ ﻫﻨﺮ= ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺩ&#= 65197; ﺑﺮﺍﺑﺮﺷﺎﻥ ﭼ&#= 65262;ﻥ ﮐﺎﺭ ﻭﺍﻋﻤﺎﻝ &= #65259;ﻨﺮﻯ ﻣﻴﻤﻮﻧﻬﺎ ﺑﺮ&#= 65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻨ&= #65194;ﻩ ﺁﻭﺭ،ﻭ ﺑﺎﺯﻯ &#= 65261;ﺳ</span><span lang=3DAR-SA>ﺮﮔﺮﻣﻰ ﺧﻮʋ= 65;ﻫﺪﺑﻮﺩ. ﻭﻟﻰ ﺭﺍﻩ ﺭﺳﻴ&= #65194;ﻥ ﺑﺪﺍﻥ ﻣﺮﺣﻠﻪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﺍ&= #65251;ﺮﻭﺯ ﻣﺎ ﺗﻨﻬﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺭﺳﻴﺪ&= #65253; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65268;ﺒﺎﺷﺪ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖﻣﺤﻤﺪﻯﺍﺳʋ= 74;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻓﻠ= ﺎﺳﻔﻪ ﻗﺒﻞ ﺍﺯ ﺳﻘﺮﺍ&= #65217;،ﺑﺤث ﺍﺯ ﻣﺴﺄﻟﻪ ﻭﺟ&= #65262;ﺩ ﻭﻫﺴﺘﻰ ﺭﺍ ﻧﻤ&= #65262;ﺩه اﻧﺪ. ﮐﻪ ﺑﺸﺮ ﺍ= ﺯﺍﺩﻭﺍﺭ ﺟﺎﻫﻠﻴّﺖ ﻭ ﻗ&#= 65170;ﻞ ﺍﺯ ﺗﻤﺪﻥ ﻭ ﺗﺎ= ﺭﻳﺦ ﻧﻴﺰ ﭼﻨﺎﻥ ﻣﻴ&= #64401;ﺮﺩﻧﺪ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺮ ﺑﺎﺭ ﻭ= ; ﺩﺭ ﻫﺮﺯﻣﺎﻥ،ﺑﺮA= 187;ﺴﺐ ﺩﺭﺟﻪ ﺭﺷﺪ ﻋﻘ&= #65248;ﻰ ﻭ ﭘﻴﺸﺮﻓﺖ ﺫﻫ&= #65256;ﻰ ﺧﻮﺩ،ﻧﺘﺎﻳﺠA= 264; ﺩﺭ ﺑﺎﺭﻩ ﻫﺴﺘ&= #65264; ﻭ ﻫﺪف اﺯ ﻭﺟﻮ&#= 65193; ﺧﻮﺩ ﺩﺍﺷﺘﻨﺪ. = ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﻠﺎﻳﺎﻯ ﻃ&= #65170;ﻴﻌﻰ ﺁﻧﺎﻥ ﺭﺍ ﺳﺨﺖ = ﻧﮕﺮﺍﻥ ﻣﻴﮑﺮﺩ. ﻭﻋﺮﻓ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﻨﺪ ﻭ ﺍ= ﻳﺮﺍﻥ ﻭﻣﺼﺮ ﺑﻮﺩه ا= 5255;ﺪ. ﻭﻟﻰ ﻧﻈﺮﻳّﺎ= 5173; ﺁﻧﻬﺎ ﺑﺮﻭﻯ ﮐ&= #65166;ﻏﺬ ﻧﻤﻰ ﺁﻣﺪ. ﻭﺗﻨ= ﻬﺎ ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ &= #65251;ﻨﺘﻘﻞ ﻣﻴﺸﺪ. ﮐﻪ ﻣﺪﺍ= ﻡ ﺩﻭﭼﺎﺭ ﺍﻧﺤﺮ&#= 65165;ﻓﺎﺕ ﻭﺧﺮﺍﻓﺎت ﻤﻴ= 4405;ﺮﺩﻳﺪ ﻭﻟﻰ ﺩﺭ ﻳﻮﻧﺎ&= #65253;،ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﺧﻂ ،&#= 65175;ثبیت ﺍﻓﮑﺎﺭ ﻣﻴﺴّ= 5198; ﺷﺪ. ﮐﻪ ﺍﻓﻠﺎﻃ= ﻮﻥ ﺍﻓﮑﺎﺭ ﺳﻘﺮﺍ&#= 65217;، ﻭ ﺣﺘﻰ ﻓﻠﺎﺳﻔ&= #65258; ﺩﻳﮕﺮ ﻣﺎﺩﻯ ﻧ&= #65268;ﺰ ﺍﻓﮑﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﺝ ﻣﻴﮑﺮﺩﻧ&#= 65194;. ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺩ&= #65197; ﻋﺼﻮﺭ ﺑﻌﺪﻯ،= 5169;ﻨﺎﻡ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻢ = ﺗﺮﻭﻳﺞ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁث&#= 1575;ﺭ ﻋﺮﻓﺎﻧﻰ ﭘﻴﺪ&#= 65165; ﮐﺮﺩ. ﻭ ﻧﻈﺎﻡ ﻋ= ;ﺮﻓﺎﻥ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ; ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧﻴﺎ= 5253; ﺍﺳﮑﻨﺪﺭﻳﻪ ﺑ&#= 65166;ﻭﺝ ﺭﺳﻴﺪ،ﮐﻪ ﺑﻌ= 5194;ﻫﺎ ﺩﺭ ﻣﺘﻔﮑّﺮﻳ= 5254; ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65227;ﺼﻮﺭ ﻣﺴﻴﺤﻴّﺖ ﻭ ﺍ&#= 65203;ﻠﺎﻡ ﻧﻴﺰ ﺩﻧﺒﺎﻝ ﮔ&= #65198;ﺩﻳﺪ. ﺁثاﺭ ﺳﻘﺮﺍﻁ = 5169;ﻘﻮﻝ ﺧﻮﺩﺵ،ﮐﻪ ﻣﻌ= 5248;ﻤﺶ ﻳﻚ ذِﻥ ﻫﻨﺪﻯ &#= 65169;ﻮﺩ، ﻋﻤﻠﺎ ﺍﻧﺘﻘﺎ&#= 65245; ﺍﻓﮑﺎﺭ ﻋﺮﻓﺎ&#= 65255;ﻰ ﺗثبیت ﻧﺸﺪﻩ ʌ= 07;ﺮﻕ ﺩﺭ ﺣﮑﻤﺖ ﺍﻟﻬ&= #65264; ﺑﻴﻮﻧﺎﻥ ﻭﺍﺭ&#= 65193; ﺷﺪ. ﮐﻪ ﺍﺯ ﻃﺮﻳ= ;ﻖ ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧ&#= 65268;ﺎﻥ ﻣﺼﺮ ﻭﻣﺘﻔﮑّ= 5198;ﻳﻦ ﻣﺴﻴﺤﻰ ﻭ ﺍﺳﻠ&= #65166;ﻣﻰ، ﺑﺨﺼﻮﺹ ﺑﺎﻳﺮ&#= 65165;ﻧﻴﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻩ &= #65197;ﺳﻴﺪ،ﮔﺮﭼﻪ ﺭﻧﮓ ﺍﻳﺮﺍﻧﻰ &= #65261;ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺍﺳﻠﺎﻡ ﻧﻴﺰ ﺑ&= #65260;ﻤﺮﺍه دﺍﺭﺩ. ﺯﻳﺮﺍ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ &= #65251;ﺎﻧﻨﺪ ﺍﻧﺒﻴﺎﻯ ﭘﻴﺸ&#= 65268;ﻦ، ﺳﺮﻣﺎﻳﻪ ﺍﻭﻟ&#= 65268;ﻪ ﺍﺯ ﺯﺭﺩﺷﺖ ﺭﺍ = ﺩﺍﺷﺖ. ﻭﻟﺬﺍ ﺯﺭﺩﺷﺖ &= #65197;ﺍ ﺍﻭﻟﻴﻦ ﻣﻮﺣّ= 5194; ﻭپیامبر ﺗﻮﺣ= ﻴﺪﻯ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ = ﭘﻴش اﺯ ﺯﺭﺩﺷت ﻨﻴ= 5200; ﺩﺭ ﻋﺮﻓﺎﻥ ﻫﻨ&= #65194;ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻣﻴﺘﺮﺍ ﺗA= 262;ﺣﻴﺪ ﺑﻮﺩه اﺳﺖ. ﻭﻟ&#= 65264; ثبت ﺁثاﺭﻓﮑﺮ= ;ﻯ ﻭﻋﺮﻓﺎن عرﻓʋ= 66;ﻯ ﺯﺭﺩﺷﺘﻰ،ﺑﻬA= 252;ﺎﻥ ﻧﺴﺒﺖ ﻧﻴﺴﺖ، که ﺪﺭ ﮐﺎﺭ ﻋﺮ&#= 65235;ﺎﻥ ﻳﻮﻧﺎﻥ ﺷﺪ. ﺑﻮ= ﺩ ﻭلی ﺤﻤﻠﻪ (ﺍﻋ&#= 65198;ﺍب غیرﺳﺎﻟﻚ) ﻭﺍA= 255;ﺘﻘﺎﻡ ﺗﺎﺭﻳﺨﻰ ﺁﻧﻬ&#= 65166;،ﺑﺨﺎﻃﺮ ﺗﺴﻠّﻂ ﭘﺎﺩﺷ= 5166;ﻫﺎﻥ ﺍﻳﺮﺍﻥ ﺑﺎﻋث &#= 65207;ﺪ، ﺑﻴﺸﺘﺮ ﺁثاﺭ = 5227;ﺮﻓﺎﻧﻰ ﻭ ﻓﻠﺴﻔﻰ ﺍﻭﻟ&= #65268;ﺎﻯ ﺯﺭﺩﺷﺘﻰ ﻣﻌﺪ&#= 65261;ﻡ ﮔﺮﺩﺩ. ﻭﺗﻨﻬﺎ = ﺃﻧﺪﮐﻰ ﺍﺯ ﺁﻥ ﺁثاﺭ ﺩ&#= 65197; ﺗﺮﺟﻤﻪ ﺍﺑﻦ ﻣ&= #65240;ﻔّﻊ ﻭ ﻓﺮﺩﻭﺳﻰ ﻭ ﺍ= ﻣثاﻝ ﺁﻧﺎﻥ،ﺑﻌﺮﻓA= 166;ﻥ ﺍﺳﻠﺎﻣﻰ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﺑﺎﺯ ﻋﮑس ﺍ&= #65247;ﻌﻤﻞ ﺧﺼﻤﺎﻧﻪ ﺍﻋﺮ&#= 65165;ﺏ،ﺑﻨﺎﻡ ﺍﺳﻠﺎﻡ ﺩﺭ ﺍﻳ&= #65198;ﺍﻥ ﮐﻤﻚ بحفظ ﺍﻳʌ= 54; ﺍﻧﺪﻙ ﺁثار ﺯﺭﺩﺷﺘʌ= 64; نشد. ﻭﻟﻰ ﺁثاﺭ ﻋﺮ= 5235;ﺎﻯ ﺍﻳﺮﺍﻧﻰ ﺩﻭﺭ&#= 65257; ﺍﺳﻠﺎﻣﻰ،ﺑﻨA= 166;ﻡ تصوّف ﺍﺳﻠﺎﻡ= ; ﻭﻭﻟﺎﻳﺖ ﺳﻠﻮﻙ ﻣﺤﻤﺪی= 548;ﺑﺎﻭﺝ ﺧﻮﺩ ﺭﺳﻴﺪ،ﻭ &#= 65175;ﺎ ﮐﻨﻮﻥ ﻣﺤﻔﻮﻅ &= #65165;ﺳﺖ. ﻭ ﻋﺮﻓﺎﻯ ﻋﺼﻮ&= #65197; ﺑﻌﺪﻯ ﺍﺭﻭﭘﺎ&#= 1548;ﺣﺘﻰ ﺩﺭ ﻳﮑﻰ ﺩﻭ ﻗﺮ= ﻥ ﺍﺧﻴﺮ،ﺑﺎﺯ ﺳ= 5198;ﻣﺎﻳﻪ ﻫﺎﺋﻰ ﺍﺯ ﻋﺮﻓ&= #65166;ﻥ ﺍﻳﺮﺍﻧﻰ ﺟﺪﻳ&#= 65194; ﺩﺍﺭﺩ. ﻣﺎﻧﻨﺪ = ﺁثاﺭ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ= 548;ﮐﻪ ﺩﺭ ﺗﺮﮐیه کن = 8;ﻧﻰ ﺑﻴﺸﺘﺮ ﺑﺎﺭﻭ&#= 64344;ﺎﺋﻴﺎﻥ ﺭﺳﻴﺪ ﻭﻟﻰ ﺑﺰ&= #65169;ﺎﻥ ﻓﺎﺭﺳﻰ ﺑﻮﺩ. ﻭ= ﺍﻳﻨﻚ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ،&#= 65183;ﺰ ﻫﻤﻴﻦ ﺁثاﺭ ﻋ= 5198;ﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ،ﻭ ﻣ= 5194;ﺍﺭﻙ ﺍﺳﻠﺎﻣﻰ ﭼﻮﻥ &= #65239;ﺮﺁﻥ ﻭﺍﺣﺎﺩﻳث ﻧﺒ= 5262;ﻯﻭﻭﻟﻮﻯ،ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻮﺝ ﻋ&= #65224;ﻴﻢ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻏ&= #65198;ﺑﻰ ﮐﻢ ﺭﻧﮓ ﺷﺪﻩ ﺍ= ﺳﺖ. ﻭﺑﺎﺭﺩﻳﮕﺮ ﺍ&#= 65255;ﺪﮐﻰ ﺍﻧﺴﺎﻥ ﺑﻌﺮﻓ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻧﻈﺮ ﺩﺍ&= #65197;ﻧﺪ. ﻭﮐﻮﺷﺶ ﺳﺨﺖ ﻋ&= #65198;ﻓﺎﻯ ﮐﻨﻮﻧﻰ ﻧﻴﺰﺩ&#= 65197; ﺍﻳﺮﺍﻥ،ﺑﺨﺼA= 262;ﺹ ﺑﺎ ﺍﻭﺝ ﻗﺸﺮﻯ = ﮔﺮﻯ ﻭﻟﺎﻳﺖ ﻓﻘﻴﻪ &= #65251;ﺸﺮک،ﻭ ﺍﺳﺘﻌﻤﺎﺭﻯ ﻭ&#= 65251;ﺎﻓﻴﺎﺋﻰ، ﻣﺠﺎﻝ ﻧﻤﻴﺪﻫ&#= 65194;. ﻭﺍﮔﺮ ﻣﻄﺎﻟﺒ&#= 65264; ﻋﺮﻓﺎﻥ ﺩﺭﺝ ﻣ&= #65268;ﮕﺮﺩﺩ،ﺍﺯ ﺗﺮس ﻋﮑس ﺍﻟﻌ= 5252;ﻞ ﺧﻮﻧﻴﻦ ﺁﺧﻮﻧ&#= 65194;ﻫﺎﻯ ﺷﻴﻌﻪ ﺍﻳﺮﺍﻧ&#= 65264;،ﺑﺴﻴﺎﺭ ﮐﻢ ﺭﻧﮓ ﻭ ﺩﺳﺘ= ﮑﺎﺭﻯ ﺷﺪﻩ ﻭ ﺳﺮﺑﺴﺘ&= #65258; ﺩﺭ ﺁﻣﺪﻩ، ﻭﻣ&#= 65166;ﻧﻨﺪ ﻫﺮ ﺯﻣﺎﻧﻰ ﻋﺮ&= #65235;ﺎﻥ ﺑﻌﺰﻟﺘﮕﺎﻫﺎ= 5263; ﭼﻨﺪ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺯﻧﺪﻩ،ﻳﺎﺍﻧ@= 405;ﺸﺖ ﺷﻤﺎﺭﻯ ﭘﻴﺮﻭ &= #65203;ﺎﻟﻚ ﺩﺭ ﺁﻣﺪﻩ ﺍﺳﺖ.= ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﻣﺴ&= #65176;ﻌﺪﺍﻥ ﺳﻠﻮﻙ ﻭ ﺑﻴﺪﺍ&= #65197; ﺩﻟﺎﻥ ﻫﺴﺘﻨﺪ&#= 1548; ﮐﻪ ﺗﺬﮐّﺮﺍﺕ &#= 65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65268;ﺎﺑﻨﺪ،ﻭ ﺑﺴﻠﻮﻙ ﻣﻴﭙﺮ&#= 65193;ﺍﺯﻧﺪ. ﺍﮔﺮ ﺑﺘﻮﺍﻧﻨ&#= 65194; ﺑﻤﻔﻬﻮﻡ ﺷﻬﻮ&#= 65193;ﻯ ﻋﻤﻞ ﮐﻨﻨﺪ. ﮐﻪ= ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194; ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﻋ= ﺮﻓﺎﻥ ﺍﺳﻠﺎﻣﻰ ﻣﻴﺨ&#= 65262;ﺍﺳﺘﻨﺪ ﻭﻣﻴﺨﻮﺍﻫﻨﺪ. &= #65261;ﺍلاّ ﺗﻔﺴﻴﺮﺍت ﻮﺑ= 5198;ﺩﺍﺷت ﻘﺸﺮﻯ ﻣﺬﻫﺒﻰ&#= 1548; ﺟﻬﻨّﻤﻰ ﺑﺮﭘ= 5166; ﻣﻴﮑﻨﺪ ﻭ ﺣﺘﻰ = ﺑﺎ ﻧﻈﺮ ﺑﻔﻠﺴﻔﻪ &= #65227;ﺮﻓﺎﻥ ﻧﻈﺮﻯ ﺩﺍﻧﺸﮕ&#= 65166;ﻫﻰ،ﻫﻴﭻ ﺃثرﻯ ﺩﺭ ﺗﻐﻴ= 5268;ﺮ ﺍﺣﻮﺍﻝ ﺳﻠﻮﻙ &= #65255;ﻤﻴﺪﻫﺪ ﻭﺷﻬﻮﺩﻯ ﻧﻤﻴ&#= 65198;ﺳﺎﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺑﺎﻋث &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﺷﺪﻳﺪ ﻧﺸﻮﺩ،= 4400;ﻪ ﺩﻭﭼﺎﺭ ﻧﺴﺨﻬ&#= 65166;ﻯ ﻣﺠﺪﺩ ﺑﺸﺮﻯ ﺧ&= #65262;ﺍﻫﻨﺪ ﺷﺪ. ﺍﻣﺎ ﺃﻫﻞ ﻋ= ;ﻠﻢ ﺗﮑﻨﻴﻚ ﻭ ﻓﻠﺎ&= #65203;ﻔﻪ ﻣﻨﮑﺮ ﺧﺪﺍ،ﻭ= 4400;ﺴﺎﻧﻰ ﮐﻪ ﺍﺻﻮﻟﺎ ﻭﺟ&= #65262;ﺩ ﺧﺪﺍ ﻭ ﻫﺪﻓﻬﺎ&= #65263; ﺍﻭﺭﺍ ﺩﺭ ﻫﺴﺘ&= #65264; ﻣﻨﮑﺮ ﻫﺴﺘﻨﺪ &= #65207;ﺎﻳﺪ ﻋﻨﻮﺍﻥ ﮐﺎﻓﺮ &= #65261;ﺟﺎﻫﻞ ﺑﻰ ﺧﺒﺮ ﮐﻪ ﮐﭙ= ﺮﻯ ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﭘﻮﺷ= ;ﺶ ﺑﺮ ﺗﻌﻘﻞ ﻭ ﺫﻫ= ﻦ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﭘﺸﺖ ﺣﺠﺎﺏ ﻋﻈ&= #65268;ﻢ ﻋﻠﻢ ﻗﺮﺍﺭ ﮔﺮ&= #65235;ته اﻧﺪ. ﺁﻥ ﭼﻨﺎﻥ = ﻣﺠﺎﺯﺍت اﻟﻬﻰ ﮐﻪ ﺑﺮﺍ&#= 65263; ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﭼﻪ ﺳﻨﺘّﻰ ﻳﺎ &= #65207;ﻴﻌﻪ ﺩﺭ ﺍﺳﻠﺎﻡ ﺑﺎ&= #65207;ﺪ ﻭ ﺑﻬﺮ ﻧﺎﻡ ﺩﻳ= ﮕﺮﻯ، ﺣﺘﻰ ﺩﺭ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﻣﺴﻴﺤﻴ&#= 65166;ﻥ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﻭ&= #65199;ﺭﺩﺷﺘﻴﺎﻥ،ʋ= 65;ﮔﺮ ﻫﺪﻑ ﺳﻠﻮﻙ ﻭ ﺷ= ﻬﻮﺩﻯ ﺍﻧﺒﻴﺎﻯ ﺧﻮﺩ &= #65197;ﺍ ﺩﻧﺒﺎﻝ ﻧﮑﻨﻨ&#= 65194;،ﺍﺷﺪ ﻣﺠﺎﺯﺍﺕ ﺍﻟﻬ&#= 65264; ﭘس ﺍﺯ ﻣﺮﮒ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;،ﭼﻨﺎﻥ ﻣﺴﺦ ﻣﻴﮕﺮﺩﻧ&#= 65194;،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥﻭ&#= 65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎن ﻤﻴﺒﺎﺷ= 5194;. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻣﺎ= ﺭ ﻭﻣﻮﺭ ﻣﻴﺸﻮﻧ&#= 65194;،ﻭ ﺑﺪﺗﺮ ﺩﺭ ﺁﺧﻮ&= #65255;ﺪﻫﺎﻯ ﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﻓﺎﺳﺪ،ﮐﻪ ﺳﺘ= 5252;ﮑﺎﺭﺗﺮﻳﻦ ﻭ ﺩﺷﻤﻨﺎﻥ ﺩﺭ&= #65183;ﻪ ﺍﻭﻝ ﺧﺪﺍ ﻫﺴﺘ&= #65256;ﺪ،ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍﻯ ﻧ&= #65166;ﺷﻨﺎﺧﺘﻪ ﻋﻘﻠﻰ ﻭﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ،ﺍﻧﺴﺎﻧA= 260;ﺎ ﺭﺍ ﺯﻧﺪﻩ ﻣﻴﺴ&= #65262;ﺯﺍﻧﻨﺪ،ﻭ ﺭﮔﺒﺎﺭ ﻣﺴﻠﺴ&#= 65246; ﻣﻴﺒﻨﺪﻧﺪ. ﺑﺘ&= #65212;ﻮﺭ ﺍﻳﻨﮑﻪ ﻣﻨﺎﻓ&#= 65238; ﻫﺴﺘﻨﺪ. که ﺎﻳ&#= 65256;ﺎن اﻟﺒﺘﻪ ﻣﻨﺎﻓ= 5238; ﺁﺧﻮﻧﺪﻫﺎﻫﺴ= 5176;ﻨﺪ،ﻭﻟﻰ ﺗﻌﻬّﺪ ﺳﻠﻮﮐ= 5264; ﻭﺍﻟﻬﻰ ﻧﺪﺍﺷ&#= 1578;ه اﻧﺪ،ﮐﻪ ﻣﻨﺎA= 235;ﻖ ﮔﺮﺩﻧﺪ ﮔﺮﭼﻪ &= #64344;ﻴﺎﻣﺒﺮ ﻣﻨﺎﻓﻘﺎن ﺴﻠ= 5262;کی ﺮﺍ ﻧﻴﺰ ﻧﻤﻰ ﮐ= ﺸﺖ،ﮐﻪ ﺣﺘﻰ ﺭﺳﻮﺍ ﻧﻤ&= #65264; ﮐﺮﺩ. ﻣﮕﺮ ﺧﻮﺩ= ﺑﮑﻨﻨﺪﻳﺎ ﮔﻮﺍﻫﻰ آن ﺑﺪ= 5259;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﺎﻳﺪﮔﺮ ﻭﺟﻮﺩﻯ ﻧﻴﺰ ﻣ&= #65268;ﮕﻮﻳﺪ،ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﻗﺒﻞ &= #65165;ﺯ ﺳﻘﺮﺍﻁ،ﺑﺤث A= 261;ﺟﻮﺩ ﻭﻫﺴﺘﻰ ﺭﺍ ﺑﻨ&= #65236;ﻊ ﻭﺟﻮﺩ ﻣﻰ ﭘﺮﺩ&= #65165;ﺧﺘﻨﺪ. ﮐﻪ ﻋﻤﻠﺎ ﻫﺮﮐ&= #1587; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ،&#= 65169;ﺮﺣﺴﺐ ﺳﻄﺢ ﻋﻘﻞ ﺧﻮﺩ = ﺗﻔﮑّﺮ ﻣﻴﮑﺮﺩﻩ،ﻭ ﺑ= 5166; ﺣﻔﻆ ﺧﻮﺩ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﻃﺒﻴﻌﺖ ﺧﺸﻦ ﺑ&= #65262;ﺩﻩ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65267;ﻨﺎﻥ ﻓﻄﺮﺗﺎ ﺷﺄﻥ ﻭ&= #65251;ﻘﺎﻡ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65255;ﻤﻴﺨﻮﺍﺳته اند که ﺑﻬﺘﺮ ʌ= 61; ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻧﻤﺎﻳﻨﺪ. ﮔ= ﺮﭼﻪ ﺍﺩﻋﺎﻯ ﻃﻮﻝ ﻋ&= #1615;ﻤﺮ ﺩﺭ ﻃﺐ ﻣﻴﺸﻮﺩ.= ﻭﻟﻰ ﺣﺮﻑ ﺍﺯ ﺟﺎﻭﺩ&= #65165;ﻥ ﺷﺪﻥ ﺭﺍ ﻧﻤﻰ ﺗ= ﻮﺍﻧﻨﺪ ﺑﮑﻨﺪ. ﮐﻪ ﻣﻨﺤ= ﺼﺮﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﻭﻟﺎﻳﺖ ﺯﻧ&= #65194;ﻩ ﺯﻣﺎﻥ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﻫﺮﮐس ﮐﻪ ﻃﺎﻟ&#= 65168; ﻟﻘﺎﻯ ﻭﺟﺎﻭﺩ&#= 65165;ﻧﮕﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺎ&= #65207;ﺪ،ﺑﭽﻨﻴﻦ ﺩﮔﺮﮔﻮﻧﻰ ﻫﺎ&#= 65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺍﺧﻠﺎﻕ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﺍﺟﺘﻤﺎﻋﻰ،ﻭ = 5175;ﻌﺎﻟﻰ ﺫﻫﻨﻰ ﺩﺭ ﻣﮑﺘ&= #65168; ﻣﺘﺎﻓﻴﺰﻳﻚ ﻣ&#= 65268;ﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﮔﺎﻫﻰ ﻓ= ﻠﺎﺳﻔﻪ ﻗﺒﻞ ﺍﺯ ﺳﻘﺮﺍ&= #65217; ﮐﻪ ﻃﺒﻴﻌﻰ ﻭﻣ&= #65166;ﺩه گرﺍ ﺑﻮﺩﻧﺪ،ʋ= 87;ﻘﻴﻘﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻧﻈﺮ ﺁﻧA= 166;ﻥ،ﺍﻳﺠﺎﺩ ﺗﻮﺍﻓﻖ ﻓﮑﺮ ﺑ&= #65166; ﻭﺍﻗﻊ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ. ﻳﻌﻨﻰ ﺳﻌﻰ ﺑﺮ&= #65165;ﻯ ﻳﺎﻓﺘﻦ ﺭﺍﺑﻄ&#= 65258; ﻓﺎﻋﻞ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﺎ ﻣﻮﺿﻮﻉ ﻣﺘﻌﻠ&#= 1617;ﻖ ﺷﻨﺎﺳﺎﺋﻰ،ﻳA= 166; ﻣﻮﺭﺩ ﺗﻮجّه A= 153;ﻧﻬﺎ ﺑﻮﺩ. ﻭﻟﻰ ﻋﺮﻓ= ﺎﻯ ﻗﺒل اﺯ ﺳﻘﺮﺍ= 5217; ﺩﺭ ﺷﺮﻕ ﺑﻮﺩﻧ&= #65194; که ﺒﻬﺮه هائی اﺯ ﺣﻘﻴﻘﺖﺩﺭ &#= 65239;ﺮّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺩ&= #65165;ﺷﺘﻨﺪ ﮐﻪ ﻣﻘﺪمه ﻮﻟ= 5166;ﻳت أﻧﺒﻴﺎی اﻭﻟʌ= 64; ﺍﻟﻌﺰﻡ ﺑﻌﺪﻯ،ﭼﻮﻥ ﭘ= 5256;ﺞ ﺷﻬﻮﺩﻣﻘﺪﻣﺎ= 5175;ﻰ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ &= #65197;ﺍﺩﺍﺷﺘﻨﺪ. ﺣﺘﻰ ﻳﻮﻧﺎﻥ ﻣ&= #65228;ﻨﻰ ﺣﻘﻴﻘﺖ ﺭﺍ،ﮐ= 5208;ﻒ ﺣﺠﺎﺏ ﻭ ﺍﺑﻬﺎ&= #65249; ﺍﺯ ﻫﺮ ﺑﻬﺮﻩ ﻣ= ﺨﻔﻰ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ.= ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺁﻧﺎﻥ = ﺩﺭﻏﻴﺐ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺍ= ;ﻳﻦ ﮐﺎﺭ ﻋﻠﻢ ﻭ ﺑﻬ= ﺮﻩ ﺟﻮﻳﺎﻥ ﻣﺎﺩﻯ &= #65261; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65248;ﻤﻰ،ﺩﺭ ﺟﺮﻳﺎﻥ ﺑﻮﺩﻩ &= #65261; ﻫﺴﺖ. ﮐﻪ ﺑﻐﺎﺭ= ت ﺠﻬﺎن ﺒﻴﺸﺘﺮ &#= 65169;ﭙﺮﺩﺍﺯﻧﺪ. ﻭﻟﻰ ﻏﻴﺒﻴّﺎ= 578; ﺠﻬﺎﻥ،ﺗﻨﻬﺎ = 4404;ﻨﺞ ﻫﺎﻯ ﻣﻌﺪﻧﻰ ﻧ&= #65268;ﺴﺖ، ﮐﻪ ﺍﻳﻨﻬﺎ ﺑﺮ&= #65165;ﻯ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ &= #65169;ﻬﺘﺮﺍﻧﺴﺎﻥ= 48;ﻗﺒﻠﺎ ﺁﻣﺎﺩه ﺒﻮﺩه = 575;ﺳﺖ. ﻏﻴﺒﻴّﺎﺕ ﺟﻬ= 5166;ﻧﻰ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65166;ﭘﻴﺪﺍ ﺩﺭﻫﺴﺘﻰ ﺩﻭﺭ &= #65193;ﺳﺖ،ﻭﻧﻴﺎﻣʋ= 94;ه ﻫﺎﻯ ﻣﻮﺭﺩﺍﻧ&#= 65176;ﻈﺎﺭﺭﻭﺡ،ﻣᥴ= 6;ﻧﻨﺪ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭﻣﺮﺍﺗﺐ ﻋﻈﻴ&#= 65250; ﺗﺮ ﻋﻘﻠﻰ ﻭﻋﻠ&= #65252;ﻰ،ﻭ ﺭﻗﺎﻳﻖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﻋﻠﻮﻡ ﺩﻳﮕ&= #65198; ﺍﺳﺖ. ﮐﻪ ﺳﺎﻟﮑ= ﺎﻥ ﻭﻟﺎﻳﺖ ﺩﺭ ﻃﻮ&= #65245; ﺗﺎﺭﻳﺦ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻟﻪ،ﭼﻨﻴﻦ = 5155;ﻣﺮ ﻏﻴﺒﻰ ﺭﺍ ﺩﺭ ﺍ= ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻭﺭؤﻳﺎ &#= 65259;ﺎﻯ ﺷﻬﻮﺩﻯ،ﻭﻣﺮA= 165;ﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #65261; ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ &= #65169;ﺎ ﺩﮔﺮﮔﻮﻧﻰ ﺫﺍ&#= 65173; ﻭﭘﺎﮐﺴﺎﺯﻯ ﺭ&#= 65261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻣﻴﺘﻮﺍﻥ ﺑﺪﺭﺟﺎﺗﻰ ﺍﺯ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﺁﻳﻨﺪﻩ ﺭﺳﻴﺪ &= #64400;ﻪ ﺩﺭ ﻃﺮﻳﻘﺖ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﻭﺗﺎ ﮐ&= #65256;ﻮﻥ ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﻭ&= #65203;ﻄﻮﺡ ﺑﺮﺗﺮﻋﻘﻠﻰ ﺭ&#= 65203;ﻴﺪه اﻧﺪ. ﮐﻪ ﺣﺪّ ﺃ&= #64400;ثر ﻋﻘﻞ ﮐﻠّﻰ ﺑﺸ&#= 65198;ﻯ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺍﻭ= ﻟﻴﺎﻯ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ،ﮐﻢ ﻭ ﺑ&#= 65268;ﺶ ﺍﻟﻬﺎﻣﺎﺕ ﻭ ﺣ&= #65240;ﺎﻳﻖ ﻋﻘﻠﻰ ﻋﻤﻴﻖ ﺗ&= #65198;ﻯ،ﮐﻪ ﺩﺭ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺁﻳﻨﺪه ﻫﺎﺭﺍ= 5193;ﺍﺭﻧﺪ. ﻭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ = ﺍﻟﻬﺎﻡ ﻭ ﺷﻬﻮﺩ ﺩﺍﺭﻧ&= #65194; ﺭﻗﺎﻳﻘﻰ ﺑﺴﻴ&#= 65166;ﺭ ﻧﺎﺯﻙ ﺍﺯ ﺁﻧﭽ&= #65258; ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﮐﻪ ﮔﺎﻫﻰ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻣ&= #65188;ﻤﺪﻯ ﻧﻴﺰ، ﻧﺴﺒﺖ ﺑ&#= 65198;ﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﺷﻬﻮ&#= 65193;ﻫﺎﻯ ﻋﻘﻠﻰ ﺩﻭﺭﻩ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﺗﻌ= 5170;ﻴﺮ ﺍﺯ ﻧﻬﺮ ﻋﺴﻞ ﺩ= ﺭ ﺑﻬﺸﺖ ﻭﻟﺎﻳﺖ &= #65251;ﻴﺸﻮﺩ،ﺗﻮﺍʌ= 53; ﺗﻮﺍﻓﻖ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺮ ﺭﺣ= ﻤﺘﻬﺎﻯ ﻭﻳﮋﻩ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ،ﮐﻪ ﻧﻬ= 5198; ﺷﺮﺍﺏ ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﺩ. ﺗﻨﻬﺎ = ﺧﻮﺩ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65197;ﺍ ﺳﺮﻣﺴﺖ ﻣﻴﮑﻨ&#= 65194;،ﻭ ﺷﺎﻳﺪ ﺗﻨﻬﺎ ﭼ&= #65256;ﺪ ﻗﻄﺮﻩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ;ﺩ ﺗﻪ ﻣﺎﻧﺪﻩ ﺳﺎﻏﺮ &= #64344;ﻴﺮ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺑ&= #65204;ﻴﺎﺭ ﺷﺎﻳﺴﺘﻪ ﻣﻔﻬ&#= 65262;ﻡ باشد ﮐﻪ ﮔﻔﺘʌ= 58; ﻣﻴﺸﻮﺩ ﻭﺁﻧﺎﻥ ﺭﺍ ﺯﻣ&= #65166;ﻧﻬﺎﻯ ﺩﺭﺍﺯﻯ ﺳﺮﻣﺴ&#= 65174; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﭼ= ﻮﻥ ﺑﻬﻮﺵ ﺩﺭﺁﻳﻨ&#= 65194;،ﺑﺪﻧﺒﺎﻝ ﻗﻄﺮﺍﺕ ﺩﻳﮕﺮ&#= 65263; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺷﺎ= ﻋﺮﺍﻧﻰ ﺍﻣثالﺣﺎﻓﻆᥴ= 5;ﺯﭼﻨﺎﻥﺷﺮﺍﺏ&= #65261;ﺳﺎﻏﺮﻭﺳﺎﻗA= 264;ﻣﻴﮕﻮﻳﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻧﻴﭽﻪ &#= 65251;ﻴﮕﻮﻳﺪ،ﮐﻪ ﺣﮑﻤﺎﻯ ﻗﺪﻳﻢ &= #65165;ﺯ ﺣﻘﻴﻘﺖ،ﻣﻌﺎA= 255;ﻰ ﺩﻳﮕﺮﻯ ﺭﺍ ﻣﻨ&= #65224;ﻮﺭ ﺩﺍﺷته اﻧﺪ ،ʄ= 00;ﻪ ﺍﻣﺮﻭﺯﻩ ﺍﺯ ﺁ&= #65253; ﻣﻔﺎﻫﻴﻢ ﺩﺭﺳ&#= 65174; ﺍﺯ ﺣﻘﻴﻘﺖ ﻧﻤ&= #65264; ﺟﻮﻳﻨﺪ. ﮔﺮﭼﻪ = ﻋﻠﻮﻡ ﻣﺎﺩﻯ ﻭﺗﻮﺳﻌ&#= 65258; ﺗﻤﺪﻥ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﺗﮑﻨﻴﻚ،ﺭﻭ= 5199; ﺑﺮﻭﺯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺭﺍ ﺍﺯ ﻓﻬﻢ ﻭ ﺩ= ;ﺭﻙ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65193;ﻭﺭ ﻣﻴﮑﻨﺪ. ﮔﺮﭼﻪ = ﻫﻤﻴﻦ ﻋﻠﻮﻡ ﺗﮑﻨﻴﮑ&#= 65264; ﻭﻣﺎﺩﻯ ﮐﻪ ﺑﺎ&= #65251;ﺮﻭﺯ ﺭﺳﻴﺪﻩ،ﻣﺘﻔ@= 401;ّﺮﻳﻦ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑ&= #65166;ﺳﺎﻃﻴﺮ ﮔﺬﺷﺘﻪ ﻣﺸﻐﻮ&#= 65245; ﻣﻴﮑﻨﺪ. ﮐﺎﺭﻯ = ﮐﻪ ﻫﻤﻪ ﻣﺬﺍﻫﺐ ﺩ&= #65267;ﻨﻰ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻣ&= #65268;ﮑﻨﻨﺪ. ﻭ ﺍﻧﺤﺮﺍﻑ ﺁﻧ&= #65260;ﺎ ﺑﺮﺍﻯ ﻣﺘﻔﮑّ= 5198; ﺍﻣﺮﻭﺯﻯ ﮐﺎﻣ&#= 65248;ﺎ ﺭﻭﺷﻦ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺍﻓﺴ&= #65166;ﻧﻪ ﻫﺎﻯ ﻗﺪﻳﻢ ﺣﺮ&= #65235;ﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﻫﻤ&= #65268;ﺸﻪ ﺍﺯ ﺳﻄﻮﺡ ﻋﺮﻓ&= #65166;ﻧﻰ ﻭ ﺷﻬﻮﺩﻯ ﺟﺪﻳ&= #65194; ﺧﻮﺩﺗﻌﺼّﺐ ﺩ= 5165;ﺭﻧﺪ. ﻭﻟﺬﺍ ﺣتی ﻴﻚ &#= 64400;ﺎﻣﻞ ﻣﺴﻴﺤﻰ،ﺑﺎ ﺷ= 5260;ﻮﺩ ﭘﻨﺠﻢ ﻋﺮﺵ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65170;ﺎﻳﺪ ﺍﮐﺘﻔﺎ ﺩﺭﺗﮑ&#= 65166;ﻣﻞ ﺳﻠﻮﮐﻰ ﮐﻨﺪ. ﻭ= ﺍﮔﺮ ﻧﮑﻨﺪ ﻭ ﺑﻌﺮﺵ = ﻗﺎﺋﻢ ﻧﻴﺰ ﻧﻤﻰ ﺭﺳﺪ.= ﭼﻮﻥ ﺑﺎﻳﺪ ﺑﻮﻟﺎﻳ&#= 65174; ﺑﺮﺗﺮﻯ ﺩﻧﺒﺎ&#= 65247;ﻪ ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ &= #65169;ﮕﻴﺮﻧﺪ. ﻭﺍﮔﺮ ﺷﺎﻳﺴﺘ&#= 65258; ﺩﻳﺪﺍﺭ (ﻧﻮﺭ ﻣ= ﺼﻄﻔﻮﻯ)ﭼﻮﻥ ﺷﻬﻮﺩﭘﻨﺠﻢ ﻣ&#= 65204;ﻴﺢ ﺑﺎﺷﻨﺪ، پس ﺒA= 166;ﻳﺪ ﺩﺭ ﻭﻟﺎﻳت و مدرسه عرفان عملی ﻤﺤﻤﺪﻯ ʋ= 69;ﺠﺎﻯ ﻧﻮﺭﺍﻭ،به (ﺻA= 262;ﺭﺕ ﻣﺼﻄﻔﻮﻯ) ﺑﺮﺳ&= #65256;ﺪ. ﻭﻟﻰ ﭼﻮﻥ ﻣﻮﻓ&= #65240;ﺎن ﺪﺭ ﺑﻴن اﻧﺴﺎ= 5255;ﻬﺎﻯ ﺳﺎﻟﻚ ﺑﺴﻴﺎﺭ &= #64400;م اﺳﺖ،که ﺒﻘﻮل= ; ﭙﻴﺎﻣﺒﺮ ﺍﺯ ﻫﺮ ﭼﻬﺎﺭ ﺻ= ﺪ ﻫﺰﺍﺭ ﻧﻔﺮ،ﻳ= 4401;ﻰ ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳ&#= 65194; . ﻭ ﺍﻟﺒﺘﻪ ﺑﺎ ᥽= 1;ﻨﻄﻖ ﻣﺎﺩﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺧﺮﺍﻓﺎﺕ ﻗﺸﺮﻳّﻮﻥ ﺩﻳ= 5256;ﻰ ﻭ ﺣﻘﺎﻳﻖ ﻧﺎﻣ&= #65236;ﻬﻮﻡ ﻋﺮﻓﺎﻧﻰ ﻃﻮﻝ &= #65175;ﺎﺭﻳﺦ،ﭼﻨﺎʌ= 53; ﺷﺒﻴﻪ ﺑﻬﻢ ﺩﺭ = ﻧﻈﺮ ﻣﺎﺩﻳﻮﻥ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﮔﺮ ﺗﻔﮑﻴﻚ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ ﺣﻖ ﺩﺍﺭ&= #65255;ﺪ ﮐﻪ ﻧﺘﻮﺍﻧﺪ. ﻭ= ﻟﻰ ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺩ&= #65197; ﺳﻠﻮﻙ ﺷﺨﺼﻰ ﺧ&= #65262;ﺩ،ﺑﺎ ﮐﻤﻚ ﺗﺰﮐﻴﻪ ﻫ&= #65166;ﻯ ﺭﻭﺍﻥ ﺧﻮﺩ، ﻭ &= #65259;ﺪﺍﻳﺘﻬﺎﻯ ﻋﺮﻓﺎﻧﻰ ﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻨﺠﺮﺑﺎﻟﻬﺎ= 5251;ﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺁ&= #65255;ﻬﺎ،ﺩﺭ ﻓﮑﺮﻭ ﺭؤﻳﺎﻫ= 5166; ﻣﻴﺸﻮﺩ. ﮐﻪ ﻣﺪ= ﺭﻙ ﮐﻠّﻰ ﺗﻮﻓﻴﻘ= 5166;ﺕ ﻣﺮﺣله اﻯ ﺩﺭ = 5175;ﺰﮐﻴﻪ ﻧﻔس ﻫﻤﺎﻥ ﻫﻔ&#= 65174; ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺻﺎﺩ&#= 65237;،ﻭ ﭘﺶ ﺍﺯ ﺯﻣﺎﻥ ﻧ= ﺴﺒﺘﺎ ﺩﺭﺍﺯ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﺩﻭﺭﻩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﻠ= ;ﻮﻙ ﺍﺳﺖ. ﮐﻪ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ،ﺷﺐ ﻗﺪﺭ ﻳﺎ ﻧﺰﻭﻝ = ﺭﻭﺡ ﻭ ﻓﺮﺷﺘﮕﺎﻥ، &#= 65259;ﻤﺎﻥ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65203;ﺖ ﮐﻪ ﻭﻇﻴﻔﻪ ﻧﻬ&= #65166;ﺋﻰ ﻭ ﺍﻟﻬﻰ ﺍﻓﺮﺍ&= #65193; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ = ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺸﻮﻧ&#= 65194; ﻭﻟﻰ ﻣﻨﺼﻔﺎﻧ&#= 65258; ﺍﮐثر ﻓﻠﺎﺳﻔA= 258; ﻧﻈﺮﻯ ﻭ ﻧﻪ ﻣﺎ= ﺩﻯ ﻭ ﻋﻠﻤﻰ،ﺳﻘﺮ= 5165;ﻁ ﻭ ﺗﻤﺎﻡ ﻋﺮﻓﺎ = ﺭﺍ ﺻﺎﺣﺐ ﺭﺃﻯ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﺭﺍﺳﻞ ﺁﺧﺮ&= #65267;ﻦ ﻓﻴﻠﺴﻮﻑ ﺑﺮﺟ&#= 65204;ﺘﻪ ﻣﮑﺘﺐ ﭘﻮﺯﻳﺘ&#= 65268;ﻮﻳﺴﻢ ﻳﺎ ﻣﻨﻄﻖ ﺭﻳﺎ&= #65215;ﻰ ﻭﺷﺎﻳﺪ ﺁﺧﺮﻳ&#= 65254; ﻓﻴﻠﺴﻮف ﺠﻬﺎ= 5253; ﺑﺎﺷﺪ. ﻭ ﭘس اﺯ = ﻧﻮﺩ ﻧﻪ ﺳﺎﻝ ﮐﺎﺭ ﻓ= ﻠﺴﻔﻰ، ﮐﻪ ﺩﺭ ﭼﻬﺎﺭﺩ&= #65257; ﺳﺎﻟﮕﻰ ﺍﺻﻮﻝ &= #65197;ﻳﺎﺿﻴّﺎﺕ ﺟﺪﻳﺪ ﺭﺍ،ﺑﺎ &#= 64400;ﻤﻚ ﻣﻌﻠّﻢ ﺭﻳﺎﺿ= 5264; ﺧﻮﺩ،ﺩﺭ ﭼﻬﺎ= 5197; ﺟﻠﺪ ﻗﻄﻮﺭﻯ ﺗ&= #65188;ﺮﻳﺮ ﻧﻤﻮﺩ. ﮐﻪ ﻫﻨﻮ= ﺯ ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﻧ= ﻮﺷﺘﻪ ﻧﺸﺪﻩ. ﻭﻟﻰ ﺍﻭ= ﺩﺭ ﺑﺎﺭﻩ ﻋﺮﻓﺎﻥ &= #64404;ﻔﺖ،ﻧﻤﻴﺪﺍʌ= 55;ﻢ ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﺑ&= #65166;ﺷﺪ. ﻭ ﻓﻠﺎﺳﻔﻪ ﺑﺮ&= #65165;ﻯ ﮔﻔﺘﻦ(ﺷﺎﻳﺪ)ﻭ&= #65223;ﻴفه اﻯ ﻧﺪﺍﺭﻧﺪ. ﺑ&= #65248;ﮑﻪ ﺑﺎﻳﺪ ﺑﺎ ﺩﻟﺎ&= #65163;ﻞ ﻣﻨﻄﻘﻰ ﺣﻘﺎﻳ&#= 65238; ﺭﺍ ﺍﺭﺍﺋﻪ ﺑﺪ&= #65259;ﻨﺪ ﺍﻧیشتن را ﮐﻪ= ; ﺗﺎ ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺁ&= #65267;ﻨﺪﻩ،ﻣﺘﻔﮑ¡= 7;ﺮﻯ ﺭﻳﺎﺿﻰ ﻭ ﻋﻠﻤ&= #65264; ﺑﻰ ﻧﻈﻴﺮ ﻣﻴﺪ&= #65165;ﻧﻨﺪ،ﺧﻮﺩ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﻋ&= #65198;ﻓﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺍﮔ= ﺮ ﺑﺎﻓﮑﺎﺭ ﭘﺎﻳ&#= 65166;ﻧﻰ ﻋﻤﺮ ﺍﻭ ﻣﺮﺍﺟ&= #65228;ﻪ ﺷﻮﺩ،ﺍﻧﺴﺎﻥ = 5197;ﺍ ﺑﺤﻘﺎﻳﻖ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻣﺘﻮﺟّﻪ ﻣﻴﮑ= 5256;ﺪ. ﻧﻤﻴﺸﻮﺩ ﮐﻪ ﻓ&= #65268;ﻠﺴﻮﻑ ﻣﻨﻄﻘﻰ ﻋﻈﻴﻤ&#= 65264; ﭼﻮﻥ ﺭﺍﺳﻞ،ﻭ &#= 65235;ﻴﻠﺴﻮﻑ ﻋﻈﻴﻢ ﻋﻠﻤﻰ ﭼ&= #65262;ﻥ ﺍﻧﺸﺘﻦ،ﺍﺩﺭA= 165;ﻙ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺣ= ﻘﺎﻳﻖ ﻋﺮﻓﺎﻧﻰ،ﺑﺨA= 256;ﺪﻩ ﺑﮕﻴﺮﻳﻢ. ﮐﻪ ﻣ= ﺎﺭﮐﺴﻴﺴﺘﻬﺎ ﺍﺯ ﻓﺮﻣﻮﻝ ﺃﺗ&= #65250; ﺍﻧﺸﺘﻦ ﺑﻬﺮﻩ &= #65169;ﮕﻴﺮﻧﺪ ﻭﻟﻰ ﺍﻓﮑﺎﺭ ﻋ&= #65198;ﻓﺎﻧﻰ ﺍﻭﺭﺍ ﺗﺤﻘﻴﺮ &= #64400;ﻨﺪ. ﭘﻴﺪﺍﻳﺶ ﮔﺮﻭ&#= 65259;ﻰ ﻓﻴﻠﺴﻮﻑ ﻫﻴﻮ&#= 65251;ﺎﻧﻴﺴﺖ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺖ&#= 1548; ﻭﻣﺪﻋﻴﺎﻥ ﺍﺻ&#= 65166;ﻟﺖ ﺍﻧﺴﺎﻥ ﻳﺎ اص= 575;لت ﻭﺟﻮﺩ ﭼﻮﻥ ﺍﮔ&= #65204;ﻴﺴﺘﺎﻧﺴﻴﺎA= 247;ﻴﻢ ﺑﻤﺮﺯﻫﺎﻯ ﻋﺮ&#= 65235;ﺎﻧﻰ ﺭﺳﻴﺪه اﻧﺪ. ﻭ&#= 65247;ﻰ ﻫﻤﭽﻨﺎﻥ ﺍﺳﻴ&#= 65198; ﻋﻘﺎﻳﺪ ﻣﺎﺩﻯ &= #65239;ﺒﻠﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ&#= 1548;ﻗﺪﻡ ﺩﻭﻡ ﺧﻮﺩﺭﺍ ﺑ&= #65228;ﺎﻟﻢ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ &= #65227;ﺮﻓﺎﻥ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺑ&= #64405;ﺬﺍﺭﻧﺪ. ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻣﻮﺭ ﺩﻳﻨﻰ ﻭ = ﺧﺮﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﻫﻤﻪ ﺍ&= #65193;ﻳﺎﻥ ﻗﺸﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻭﺍﻗﻌﺎ ﺑﺎﻃﻞ &= #65261;ﻣﺴﻤﻮﻡ ﮐﻨﻨﺪﻩ ﺗﺮ ﺍﺯ = ﻋﻠﻮﻡ ﻭ ﺭﻳﺎﺿﻴّﺎﺕ= 548;ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺑﻠ&= #64401;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻋﺮ&#= 65235;ﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻋﺼﻮ&#= 65197; ﺟﺪﻳﺪ،ﺑﺨﺼﻮA= 209; ﭘﻴﺮﻭﺍﻥ ﺍﺻﺎ&#= 65247;ﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65262;ﺭﺩ ﻧﻈﺮ ﺍﺳﺖ. ﮐﻪ ﺣ= ;ﺘﻰ ﺧﻮﺩﺭﺍ ﻓﻴﻠﺴ&#= 65262;ﻑ ﻫﻢ ﻧﻤﻴﺪﺍﻧﻨ&#= 65194; . ﻭﻣﻴﮕﻮﻳﻨﺪ ﺗ= ﺎﺯﻩ ﻓﻬﻤﻴﺪه اﻳﻢ= 48; ﮐﻪ ﻫﻴﭻ ﻧﻤﻰ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﻧﻴﻢ. ﺯﻳﺮﺍ ﺣﻘﺎﻳﻖ &= #65153;ﻳﻨﺪﻩ ﺻﺪﻫﺎ ﻭﻫﺰﺍﺭ&#= 65259;ﺎ ﺑﺮﺍﺑﺮ ﻋﻈﻴﻢ &= #65175;ﺮ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﻰ،ﻭ ﻋﺮﻓﺎﻥ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭ ﺗﺮﺑﻴﺖ ﺍﺧﻠ&= #65166;ﻕ ﺍﻟﻬﻰ ﮐﻨﻮﻧﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﺯﻣﺎﻧﻬﺎی ﺁﻳ= 5256;ﺪﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧ&#= 65262;ﺩﺭﺍ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻧ&= #65268;ﺮﻭﻣﻨﺪﺗﺮ ﺩﺍﺭﺩ، ﮔﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮﻓﺮﺍﺭʌ= 63; ﺍﺯ ﺣﻘﺎﻴﻖ ﺍﻟ&= #65260;ﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ&#= 1548;ﻭلی ﺃﻧﺪﮐﻰ ﺩﺭ ﻫﺮ&= #65199;ﻣﺎﻥ، ﺑﺎﺟﺘﺒﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭ ﮐﺸﺶ ﺭﻭﺣﻰ ﺁ= ﻧﺎن ﺒﺮﺍﻩ ﺧﺪﺍ ﻭﺗ&= #64401;ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻣ&#= 65268;ﭙﺮﺩﺍﺯﻧﺪ. ﮐﻪ ﻫﺮﺯﻣﺎﻥ ﻧ&= #65258; ﺑﺎ ﺭﻳﺎﺿﻴّﺎ= 5173;، ﻭﺣﺘﻰ ﺑﺎ ﺧﺪﻣ&= #65166;ﺕ ﺍﻧﺴﺎﻧﻰ،ﺑﺪA= 261;ﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺧﺪ&#= 65251;ﺖ ﺑﺎﻧﺴﺎﻧﻬﺎ. ﺑ&= #65248;که ﺒﺎ ﻋﻘﻠﻬﺎﻯ ﻋ&= #65212;ﻮﺭ ﺟﺪﻳﺪ ﻭ ﺗﮑﻨﻴ&= #64401;ﻬﺎﻯ ﺗﺮﺑﻴﺘﻰ ﻭ ﺍﺳ&= #65176;ﺪﻟﺎﻟﻰ ﺗﺎﺯﻩ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻣﻬﻢ ﮐﻨﺘﺮﻝ ﻧ&= #65236;س ﺍﺳﺖ،ﻭﻧﻪ ﮐﺴ= 5168; ﭼﻴﺰﻯ ﺟﺪﻳﺪ ﺩ&= #65197; ﺧﻮﺩﺁﮔﺎﻩ. ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﺯ ﻋﻘﻠﻬﺎ ﻭ ﺣ= ﻘﺎﻳﻖ ﺁﻳﻨﺪه ﺪﺭﺭؤA= 267;ﺎ ﻭﺩﺭﻓﮑﺮ، ﺑﻨ= 5224;ﺮﺁﻧﺎن ﺤﻘﺎﻳق ﻤﻴﮕﺬ= 5165;ﺭﺩ. ﻓﻠﺴفه ﺴﻠﻮﮐA= 264; ﺗﻨﻬﺎ ﺗﺨلیه = 75;ﺯ ﮔﺬﺷﺘﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺑﺼﻔﺎﺕ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﺍﻟﻬﻰ ﻭﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ،ﮐﻪﻣﻨﺠA= 198;ﺑﺘﺠﻠﻴﻪﻫﺎﻯ= ;ﺍﻟﻬﻰﻣﻴﮕﺮﺩ&#= 65193;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﻣﻮﺿﻮﻉ ﮐﺴﺐ ﻋﻠﻮﻡ ﺟﺪ&= #65267;ﺪ،ﻭ ﻓﻴﻠﺴﻮﻑ ﻋﺮﻓ&#= 65166;ﻧﻰ ﺷﺪﻥ، ﭼﻪ ﺭﺳﺪ &= #65169;ﺤﻔﻆ ﻗﺮﺁﻥ ﻭﮐﺘﺐ ﺁ&= #65203;ﻤﺎﻧﻰ ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﻧ&= #65166;ﺩﺭﺳﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻧﻬﺎ ﻣﻄﺮž= 1; ﻨﻴﺴﺖ. ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻓ&= #65260;ﻢ ﺍﻳﻨﮑﻪ ﻣﻘﺼﻮ&#= 65193; ﺍﺻﻠﻰﺧﺪﺍﻭﻧ= 5194;،ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺻ&#= 65166;ﺣﺐ ﮐﺘﺎﺏ،ﭼﻮﻥ ﺗ= 5262;ﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻭ ﻗﺮ= ﺁﻥ،ﺟﺰ ﺭﺳﻴﺪﻥ ﺑﺘﺰﮐ&#= 65268;ﻪ ﻧﻔس،ﻳﺎ ﮐﻨﺘA= 198;ﻝ وﺧﻮﻳﺸﺘﻦ ﺩﺍ= 5197;ﻯ ﻧﻴﺴﺖ. ﻭ ﺍﻟّﺎ = ﮐﺴﺐ ﺭﻭﺷﻬﺎﻯ ﺯﻧﺪ&#= 64404;ﻰ ﻭ ﻋﻠﻮﻡ ﺧﻄﺮﻧ&= #65166;ﻙ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﻚ ﻓﻌﻠﺎ ﻣ&= #65262;ﺭﺩ ﻧﻴﺎﺯ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ. ﻭﻟﻰ ﭘس ﺍﺯ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ، ﻫﻤﻪ ﺁ&= #65253; ﻋﻠﻮﻡ ﻭ ﻓﻠﺴﻔ&= #65258; ﻫﺎ،ﻭﺳﻴﻠﻪ ﺍ= 5197;ﺗﺒﺎﻁ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎ ﺩﻳﮕ&= #65198;ﺍﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺗﺎ = ﻣﺴﺘﻌﺪﺍﻥ ﭼﻪ ﮐﺴﺎﻧﻰ ﺑﺎ&= #65207;ﻨﺪ. ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ،ﭼﻪ ﮐﻮﺷش هاﺋﻰ ﮐA= 198;ﺩﻩ،ﻭﺳﺎﻟﮑﺎ= ﻥ ﭼﻪ ﻫﻤّﺖ ﻭ ﻫﻮ&= #65249; ﻭﺍﻭﻡ ﻭ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺩﺍﺷﺘﻪ ﺑ&#= 65166;ﺷﻨﺪ. ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺣﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﻣﻨﺎ&= #65203;ﺐ ﺯﻣﺎﻥ،ﻭ ﺣﺘﻰ &#= 65165;ﺯ ﺯﻣﺎﻧﻬﺎﻯ ﻧﻴ&#= 65166;ﻣﺪﻩ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺑﺴﺎﻟﻚ ﺍﻟﻬﺎ&#= 65249; ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65194;ﻫﺪ. ﻭﻟﻰ ﻣﮑﺎﻥ ﮔﻨ&= #65184;ﻬﺎ،ﻭﻳﺎ ﻓﺮﻣﻮﻟﻬﺎﻯ ﺭ&#= 65267;ﺎﺿﻰ ﺑﺮﺍﻯ ﺳﻔﺮﻫﺎ&#= 65263; ﻓﻀﺎﺋﻰ، ﻳﺎ ﺍ&#= 65203;ﻠﺤﻪ ﺳﺎﺯﻯ ﻭ ﻏﻠﺒﻪ = ﻫﺎﻯ ﻧﻈﺎﻣﻰ ﻭﺳﻴﺎ&#= 65203;ﻰ ﻧﻤﻴﺒﺎﺷﺪ. ﺗﺎ = ﮔﺮﻭﻫﻰ ﺣﺎﮐﻢ ﺑﺮ ﺗﻤﺎ&= #65249; ﺳﺮﺯﻣﻴﻨﻬﺎ ﻭ &= #1579;رﻭﺗﻬﺎ ﻭ ﺭﻫﺒﺮﺍﻥ ﺁﻧ&= #65260;ﺎ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺧ= ﻮﺩ ﭘﺴﻨﺪﺍﻥ ﻓﮑﺮ&#= 65263;، ﮐﻪ ﻋﺮﻓﺎ ﺭﺍ ﺗ= ﺤﻘﻴﺮ ﻣﻴﮑﻨﻨﺪ،ﻣﻰ = 5169;ﻴﻨﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﺍﮐثر ﻓ᥼= 8;ﺎﺳﻔﻪ ﻣﻌﺎﺻﺮ،ﻭﺣﺘA= 264; ﻣﺎﺩﻩ ﮔﺮﺍ ﻭﻧ&= #65268;ﻤﻪ ﻣﺎﺩﻯ ﻫﻴﻮﻣﺎ&#= 65255;ﻴﺴﺘﻰ،ﻭﺑﺎ ﺍﺻﺎﻟت اﻧﺴﺎA= 253; یا ﻭﺟﻮﺩ ﻭ ﻃﺎ&#= 65247;ﺒﺎﻥ ﺍﺧﻠﺎﻕ ﻧﻴﮑﻮ&#= 1548;ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺵ ﺗﺄ&= #65251;ّﻞﺻﺒﺮ ﺩﺭ ﺣﮑﻢ،ﻋﻘﻠ= 5264; ﻭ ﺑﺮﺭﺳﻰ ﺍﺭﺯ&= #65205; ﻭ ﺗﺼﺪﻳﻖ ﺁﻧﻬ&= #65166; ﺩﺭ ﺫﻫﻦ، ﻟﺎﺟ&#= 65198;ﻡ ﺍﺯ ﺍﻣﻮﺭ ﻣﺘﺎ&= #65235;ﻴﺰﻳﻚ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﮐﻪ ﻗﺪﻳﻢ ﻋﺮﻓ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻭ ﻋﺮﻓ&= #65166;ﻯ ﺷﺮﻗﻰ ﻗﺒﻠﻰ،= 5261; ﺑﻌﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺯ ﻋ᥷= 8;ﻓﺎﻯ ﻳﻮﻧﺎﻥ ﺍﺳﺘﻔ&#= 65166;ﺩه کرﺩه اﻧﺪ. ﻓﻠA= 166;ﺳﻔﻪ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘ&#= 65264;، به ﻫﻤﺎﻥ ﻣﺮﺣ= 604;ه عرﻓﺎ ﺭﺍ ﻣﻴﺮ= 5203;ﻨﺪ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻟﻰ ﺳﻌﻰ= ﺩﺍﺭﻧﺪ،ﻗﺴﻤ= 5174; ﺳﺮﻧﻮﺷﺖ ﻗﺒﻠ&#= 65264;،ﻭ ﻧﻘﺶ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﻧﻔﻰ ﮐﻨﻨﺪ.= ﻭﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ،ﮐA= 258; ﺍﻧﺴﺎﻧﻬﺎ ﺗﻔ&#= 65166;ﻭﺕ ﺩﺭ ﻗﺪﺭﺗﻬﺎﻯ &= #65227;ﻘﻠﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﺩﺍ&= #65197;ﻧﺪ. ﺯﻳﺮﺍ ﻭﺍﺑﺴﺘ&#= 65258; ﺑﻔﺼﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﺨﺘﻠﻒ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﭼ&= #65268;ﺰﻯ ﺑﻨﺎﻡ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮊﻧ= ;ﺘﻴﻚ ﺭﻭﺣﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ،ﻭ ﺗﻨﻬﺎ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﺎﻧﻰ،ﻧﻤʌ= 64; ﺗﻮﺍﻧﺪ ﺍﻳﻦ ﻫ&= #65252;ﻪ ﮐﺎﺭ ﺳﺎﺯ ﺣﻴﺎ&= #65175;ﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎ&= #65207;ﺪ. ﻭ ﺍﮔﺮ ﻧﻈﺎﻡ ﮊ= ﻧﻬﺎ ﭼﻨﻴﻦ ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﮑﻨﻨﺪ، ﮐﻪ ﻣ&#= 65268;ﮑﻨﺪ ﻧﻈﻢ ﺩﻫﻨﺪﻩ ﺁ&= #65253; ﺑﺎﺯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻣﻄﺮﺡ ﻣﻴﺸﻮﻧ&#= 65194;. ﻭ ﺍﻧﺴﺎﻥ ﺑﺎ ﺗ= ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ،ﺍﻣﺮA= 261;ﺯ ﺑﮑﺮﺍﻣﺎﺕ ﻣﺘ&#= 65236;ﺎﻭﺕ ﻋﻘﻠﻰﺭﺳﻴﺪﻩ &#= 65261;ﻫﻤﻴﻦ ﻫﺪﻑ ﺃﻧﺒﻴﺎ ﻭ = ﺍﻭﻟﻴﺎ ﺍﺳﺖ،ﮐﻪ ﭼﻮﻥ &#= 65203;ﻴﺮ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﺭ&= #65261;ﺡ ﻭ ﺩﺭ ﺗﻮﻟﺪﺍﺕ = ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ،ﭘس ﺩﺭ = 5153;ﻳﻨﺪه ﻫﻢ ﭘس اﺯ ﻣﺮﮒ &= #65199;ﻧﺪﮔﻴﻬﺎ ﺩﺍﺭﻧﺪ. ﻭﺑﺎﺗ&= #64401;ﺎﻣﻞ ﺑﻴﺸﺘﺮ ﺑﺎﻳﺪ &= #65193;ﺭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭘﻴ&= #65206; ﺑروند. ﮔﺮﭼﻪ A= 211;ﻮﺭﺗﻬﺎﻯ ﺍﻧﻮﺍﻉ ﻣﺮﺯ ﻣ&= #65208;ﺨﺼﻰ ﺑﻴﻦ ﺧﻮﺩ ﻧﺪﺍ&= #65197;ﻧﺪ،ﻭﻟﻰ ﺗﺼﻮﺭ ﻣﺤﻘﻘﻴ&#= 65254; ﺍﺳﺖ،ﮐﻪ ﻣﺮﺯ= 5259;ﺎﻯ ﺍﻭﻝ ﻭ ﺁﺧﺮﻯ،&#= 65169;ﺮﺍﻯ ﻳﻚ ﻧﻮﻉ ﻗﺎﺋﻞ = ﻫﺴﺘﻨﺪ. ﻭﺩﺭﺳت ﺘﺮﺑﺎ= 5199; ﻧﻘﺶ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻫﻔﺘﮕﺎﻧﻪ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 5165;ﮔﺮ ﮐﺴﻰ ﺑﺨﻮﺍﻫﺪ &= #65191;ﻮﺩﺭﺍ ﺑﺎ ﺗﺰﮐﻴﻪ ﺗﺎ = ﻫﻔﺘﻬﺰﺍﺭ ﺳﺎﻝ ﺗﮑﺎﻣﻞ ﻃ&= #65170;ﻴﻌﻰ،ﺑﺎﺳﻠʌ= 62;ﻙ ﺍﻟﻬﻰ ﻭ ﺁﻣﺎﺩ&= #64404;ﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩ ﺁﻣﺎﺩه ﻨﻤﺎﻳ= 5194;. ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭ = ﻭﺟﻮﺩ ﻓﻌﻠﻰ،ﮐﻪ ﻳﻚ &#= 65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﻫﺴﺖ. ﺩﺭ= ﻧﻈﺮﺑﮕﻴﺮﺩ ﺁﻧﮕﺎﻩ ﺑﺎﻳﻦ &= #65153;ﻳﻨﺪﻩ ﻣﻴﺮﺳﺪ. ﺑﺤث ﺩ&= #65197; ﺑﺎﺭﻩ ﻓﻠﺎﺳﻔ&#= 65258; ﻭ ﻋﺮﻓﺎ ﻭ ﺣﻘﺎ= ﻳﻖ ﻋﺮﻓﺎﻧﻰ ﻭ ﺁﻳ&= #65256;ﺪهﻫﺎﻯ ﻣﻤﮑﻦ ﺁﻧﻘﺪﺭ &= #65261;ﺳﻴﻊ ﺍﺳﺖ،ﮐﻪ ﻫﺮﭼ= 5258; ﺳﻌﻰ ﺑﺮﺍﻯ ﺧﺘ&= #65250; ﮐﻠﺎﻡ ﺷﻮﺩ،ﺑ= 5166;ﺯﺳﻴﻞ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﻄ&= #65166;ﻟﺐ ﻭﺣﻘﺎﻳﻖ ﺳﺮﻣ&#= 65268;ﺮﺳﻨﺪ ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ،ﺩﺭﻫﻤﻪ ﻣﮑﺎﺗﺐ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻭﻟﻰ ﺗﺼﻮﺭ ﻣﻴ&= #64401;ﻨﻨﺪ که ﺨﻮﺩ ﻓﮑﺮ ﮐ&#= 65198;ﺩه اﻧﺪ. ﻭ ﻫﻤﻴﻦ ﻃ= ﻮﺭ ﺧﻮﺍﻧﻨﺪﻩ ﺳﻴ&#= 65246; ﺣﻘﺎﻳﻖ ﻋﺮﻓﺎ&#= 65255;ﻰ ﺍﮔﺮﺳﺎبقه ﺮʌ= 61;ﺣﻰ ﻭﺗﺼﻮﺭ ﻣﻄﺎﻟ&#= 1576; ﻮﺣﻘﺎﻳﻖ ﺭﺍ ﻗ&= #65170;ﻠﺎ ﺩﺍﺷﺖ،ﺍﮐﻨﻮA= 253; ﺑﺎ ﻣﻴل ﺨﺎﻃﺮ &= #64344;ﺬﻳﺮﺍ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺳﻤﭙﺎﺗﻰ ﻟﺎﺯﻡ ﺭﺍ ﺩﺭ ﺭ= ﻭﺍﻥ ﻭﺫﻫﻦ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﺁﻧﮕﺎﻩ &= #65191;ﻮﺍﻧﻨﺪﻩ ﻧﻴﺰ ﻧﻪ ﻓﻘﻂ ﺧ= ﺴﺘﻪ ﻧﻤﻴﺸﻮﺩ،ﮐﻪ = 5251;ﺘﻮﺟّﻪ ﻫﺰﺍﺭﺍﻥ ﻧﮑﺘ&#= 65258; ﺩﻳﮕﺮ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﻯ = ﻋﺮﻓﺎﻧﻰ ﻧﻴﺰ ﺍﺯ ﻗﻠﻢ ﺍ= ﻓﺘﺎﺩﻩ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ. = ﻟﺬﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﺻﺤ&= #65170;ﺖ ﺍﺯ ﺷﻨﻴﺪﻥ ﻭﺧ&= #65262;ﺍﻧﺪﻥ ﻧﻤﻴﮑﻨﻢ، ﮐﻪ &#= 65207;ﻨﻴﺪﻥ ﻣﺎﻧﻨﺪ ﺩﻳﺪﻥ &= #65255;ﻴﺴﺖ. ﮐﻪ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﺣﻘﺎﻳﻖ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺁﻳﻨﺪﻩ ﺑﺮﺗ&= #65198; ﺭﺍ ﺑﺎﻳﺪ ﺧﻮﺍ&= #65203;ت که ﺩﺭ ﺳﻠﻮﻙ ﺑ&#= 65166; ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻴﺴّﺮ ﺍﺳﺖ. ﮔ&= #65198;ﭼﻪ ﻫﺮ ﻭﻟیّ الهی= ; ﺩﺭﻫﻴﭻ ﺩﻳﻨﻰ ﻭ ﻣﺬﻫﺒ&= #65264; ﭘﻴﻮﺳﺘﮕﻰ ﻭ ﺍ&= #65227;ﺘﻘﺎﺩﻯ ﺑﺂﻧﻬﺎﻧﺪﺍﺭ= 5193;. ﮔﺮﭼﻪ ﺩﺭ ﻫﺮ ﻣ= ﺤﻴﻄﻰ ﺁﺷﻨﺎ ﺑﺎﺷﺪ. ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ = ﻣﺮﺩﻣﺎﻥ ﻳﻬﻮﺩﻯ ﻭﻣﺴﻴ&#= 65188;ﻰ ﻭﺯﺭﺩﺷﺘﻰ ﻭ ﻫ&= #65256;ﺪﻭ ﻭ ﺣﺘﻰ ﺑﻰ ﺩﻳﻨ= ﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;. ﮐﻪ ﻣﺤﻤﺪ ﻫﻤﻪ = ﺍﻧﺒﻴﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﻣﺴﻠ&= #65252;ﺎﻥ ﻣﻴﺨﻮﺍﻧﺪ. ﻣﺴ&= #65248;ﻤﺎﻥ ﺭﺳﻤﻰ ﺩﻳﻦ ﺍﺳ&= #65248;ﺎﻡ ﻧﻴﺴﺖ،ﺑﻠکه ʋ= 94;ﺭﺗﺴﻠﻴﻢ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﺗ= ﺎ ﺧﺪﺍﻭﻧﺪ ﭼﻪ ﻣ&= #65208;ﻴّت ﻮ(ﺍﺟﺘﺒﺎ) ﮐﻨﺪ= ،ﻭﺑﺴﻮﻯ ﺧﻮﺩ ﺑﮑﺸﺪ. ﻭ ﻳ= ;ﺎ(ﺍﺭﺗﻀﺎ ﻭﺍﺻﻄﻔﺎ ﻭ ﺍﻧ&= #65176;ﺨﺎﺏ ﻭﺍﺧﺘﻴﺎﺭ) ﺳﺎ&= #65247;ﮑﻰﺭﺍﺑﻨﻤﺎA= 267;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>(بیوﺭﺗﻮ= 5253;ﺍﻭﺭﮔﺎﻥ22/21/3002)</span><span dir=3DLTR><br> <span style=3D'mso-spacerun:yes'> </span><br> <br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM080><span dir=3DLTR>M080</span></a><span dir=3DRTL></span= ><span dir=3DRTL></span> <span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DFA style=3D'mso-bidi-language:FA'>غر= 75;یز حیوانی <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA><span style=3D'mso-spacerun:yes'> </span></span= ><span lang=3DAR-SA>ﺍﺯ ﻟﺤﺎﻅ ﻋA= 248;ﻢ ﺯﻳﺴﺖ ﺷﻨﺎﺳﻰ&#= 1548; ﺳﺎﺯﺵ ﺑﺎ ﻣﺤﻴ&= #65218; ﺭﺍﺯ ﺍﺩﺍﻣﻪ ﺣ&= #65268;ﺎﺕ ﺍﺳﺖ ﻭ ﺍﻟّﺎ ﻣ&= #65198;ﮒ ﺩﺳﺖ ﻣﻴﺪﻫﺪ ﻭ&= #65247;ﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻨ&#= 65166;ﺳب ﻤﺤﻴﻄﻬﺎﻯ ﺧﺎ&#= 65209; ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ، ﻭﻣﺸﮑﻠﻰ ﺑﺎ ﻣ&= #65188;ﻴﻂ ﻧﺪﺍﺭﻧﺪ ﻭﻟﻰ &= #65175;ﻐﻴﻴﺮﺍﺕ ﻏﻴﺮ ﻣﺘﺮﻗﺒﻪ &= #65153;ﺏ ﻭﻫﻮﺍ ﻭ ﻳﺎ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻢ ﺑﻮﺩ ﻏﺬﺍ ﻭﻏﻴ&= #65198;ﻩ ﻧﻴﺰ ﮔﻬﮕﺎﻩ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ ﻭﻟﻰ ﻋ&= #64401;س ﺍﻟﻌﻤﻠﻰ ﮊﻧﺘ&#= 65268;ﮑﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺍ= ﻧﺴﺎﻥ ﺑﺎ ﻋﻘﻞ ﺧﻮﺩ ﭼ= اﺮﻩ ﺍﻧﺪﻳﺸﻰ ﻣﻴﮑ&#= 65256;ﺪ، ﺣﻴﻮﺍﻧﺎﺕ ﭘﻴ&#= 65208;ﺮﻓﺘﻪ ﻧﻴﺰ ﺗﻐﻴﻴﺮ ﻣ&= #65188;ﻞ ﻣﻴﺪﻫﻨﺪ، ﻭ ﭘ&#= 65256;ﺎﻩ ﺩﺭ ﺟﺎﻯ ﻣﻨﺎﺳ&= #65168; ﻣﻰ ﺧﺰﻧﺪ. ﻭﻟﻰ= ﻣﻴﮑﺮﻭﺑﻬﺎ ﻭﻣﻮﺟﻮﺩﺍﺕ ﺭ&#= 65267;ﺰ ﺗﺒﺪﻳﻞ ﺑﻬﺎﮒ &= #65261;ﺩﺭ ﻗﻮقعه اﻯ ﮐﻪ A= 169;ﺮﺍﻯ ﺧﻮﺩ ﻣﻴﺴﺎﺯﻧ&#= 65194;،ﺯﻣﺎﻧﻰ ﺑﺎﺣﺪّ ﺃﻗﻞ ﻏ&#= 65196;ﺍ ﻭﺗﻨﻔّس ،ﻭ ﺗA= 166;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺁﻧﺠﺎ ﮐﻪ= ﻇﺮﻓﻴّﺖ ﻭ ﻃﺎﻗﺖ ﺗﻦ ﺁﻧ= ﻬﺎ ﺑﺎﺷﺪ، ﺁﻥ ﭼﻨ&#= 65166;ﻥ ﻣﻴﻤﺎﻧﻨﺪ،ﺗA= 166; ﺷﺮﺍﻳﻂ ﻣﺴﺎﻋ&#= 65194; ﺯﻧﺪﮔﻰ ﭘﻴﺪﺍ &= #65207;ﻮﺩ. ﺍﻭﻝ ﺩﺭﺟﻪ ﺣﺮ&= #65165;ﺭﺕ ﻣﺤﻴﻂ،ﺑﻌﺪ ﺁ= 5167; ﺳﭙس ﻏﺬﺍ،ﺁﻧ@= 405;ﺎﻩ ﺑﺘﻮﻟﻴﺪ ﻣثل = 4400;ﻪ ﮐﺎﺭ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺯﻳﺮ ﺍﺳت اﺩﺍ= 5251;ﻪ ﻣﻴﺪﻫﻨﺪ. ﻭﺍﮔ&= #65198; ﺩﺭ ﺑﺪﻥ ﻭﺍﺭﺩ = ﺷﻮﻧﺪ،ﺑﻴﻤﺎA= 197;ﻳﻬﺎﺭﺍ ﺑﺎﻋث ﻣﻴﺸﻮﺩ. &= #65169;ﺨﺎﻃﺮ ﻣﻮﺍﺩ ﺳﻤّﻰ ﺯ&#= 65165;ﺋﺪ ﺧﻮﺩ، ﮐﻪ ﻇﺮﻓ&#= 65268;ّﺖ ﻣﻘﺎﻭﻣﺖ ﺍﻧﺴ&#= 65166;ﻥ ﻧﻴﺰ ﻣﺤﺪﻭﺩ ﻣ&= #65268;ﮕﺮﺩﺩ. ﺍﺯ ﻧﻈﺮ ﻇﺎﻫﺮ&= #65263; ﻭ ﺑﺮﺣﺴﺐ ﻧﻈﺮ&= #65267;ّﺎﺕ ﻋﻠﻤﺎﻯ ﻃﺒﻴﻌ&#= 65264;، ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﮊﻧﺘﻴﮑی ﻮﺧ&#= 65262;ﺩﮐﺎﺭ ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65252;ﺎﻥ ﻧﻈﺎﻡ ﮊﻧﺘﻴﮑ&#= 65264; ﻭ ﺻﻔﺎﺕ ﻧﻮﻋﻰ = ﻫﺮﻣﻮﺟﻮﺩ، ﺑﺎﺯ ﻋﺎﻣﻞ ﺧﺎ&= #65197;ﺟﻰ ﺗﻨﻈﻴﻢ ﮐﻨﻨﺪ&#= 65257; ﺩﺍﺭﺩ ﺍﻳﻨﮑﻪ &= #65193;ﺭ ﻃﺒﻴﻌﺖ ﺗﻠﻔﺎ&#= 65173; ﻭﺟﻮﺩ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺍﺭﺩ ﺧﻮ= ﺩ ﺍﺯ ﻣﮑﺎﻧﻴﺰﻣ&#= 65260;ﺎﻯ ﺯﻧﺪﮔﻰ ﻃﺒﻴﻌ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ = . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧﺪ= ﺍﻭﻧﺪ ﻣﺄﻣﻮﺭ ﻣﺠﺴّ= 5250; ﺑﺮﺍﻯ ﺍﺩﺍﺭﻩ &= #65251;ﻮﺟﻮﺩﺍﺕ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﻫﻤﺎﻥ ﻣﺄﻣﻮﺭﺍﻥ ﻣﺤ&#= 65166;ﻓﻆ، ﺑﺎﺯ ﻣﺤﺎﻓﻈﺖ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ. ﻭ ﻟﺬﺍ ﺩﺭ ﺳﻄﻮ= ﺡ ﺣﻴﻮﺍﻧﻰ ﺗﻨﻬ&#= 65166; ﺑﺎ ﺗﺪﺑﻴﺮ ﮐﻠ&= #1617;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 65191;ﻮﺩ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮔﺮﭼﻪ ﺑﻨﻈﺮ ﻣ&= #65268;ﺮﺳﺪ ﺑﺎﻭﺭﮐﺮﺩﻧﻰ &#= 65255;ﻴﺴت ﺒﮕﻮﺋﻴﻢ،که ʋ= 92;ﺪﺍﻭﻧﺪ ﺑﺎﻣﺮﺍﺗﺐ ﺃﺭ&#= 65169;ﺎﺏ ﻧﻮﻉ ﺣﻴﻮﺍﻧﺎ&#= 65173;،ﺑﺎ ﺍﻓﺮﺍﺩ ﻧﻮﻋﻰ &= #65191;ﻮﺩ ﺣﺮﻑ ﻣﻴﺰﻧﻨﺪ &= #65261; ﻫﺪﺍﻳﺖ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻟﻰ ﻫﺪﺍﻳﺘﻬ&#= 65166;ﺋﻰ ﻧﻴﺰ ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻭ ﺟﺴﻤﻰ = ﺣﻴﻮﺍﻧﺎﺕ ﻣﻴﺸﻮﺩ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺍ&= #65267;ﻦ ﺁﻓﺮﻳﺪﻩ ﻣﻴﺸ&#= 65262;ﻧﺪ،ﮐﻪ ﺻﻔﺎﺕ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺭﺣّﺪﻯ ﺑ&#= 65198;ﺳﺎﻧﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺗﻮﻟ&= #65194; ﻧﻮﻉ ﺑﻌﺪﻯ ﺑﺮ&= #65175;ﺮ ﻣﻨﺎﺳﺐ ﮔﺮﺩﺩ. = ﻭﺟﺰ ﺧﻮﺭﺩﻥ ﻭ ﺣﻔﻆ = ﺣﻴﺎﺕ ﻭﺗﻮﻟﻴﺪ ﻣﺸﻞ &= #65191;ﻮﺩ ﻣﺄﻣﻮﺭﻳّﺘﻰ = 5255;ﺪﺍﺭﻧﺪ. ﻣﮕﺮ ﺩﺭ ﺍﻧﺴﺎ&= #65253;،ﻭﺩﺭ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﮐﻪ ﻋﻘ= 5246; ﻭ ﺍﺭﺍﺩﻩ ﻭﻣﺴ&= #65164;ﻮﻟﻴّﺖ ﺷﺨﺼﻰ ﻣﻄﺮﺡ ﻣ&= #65268;ﮕﺮﺩﺩ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻋﺴﻞ &= #65261;ﺣﻰ ﻭ ﺍﻟﻬﺎﻡ ﻣﻴﺪ&= #65259;ﺪ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ. ﮔﺮﭼﻪ = ﺍﻳﻦ ﻭﺣﻰ ﻭﻟﻮ ﺧﻮﺩ&= #64400;ﺎﺭ،ﺍﺯ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﮐ&= #65258; ﻣﺎ ﺁﻧﺮﺍ ﻏﺮﻳ&= #65200;ﻩ ﻣﻴﺨﻮﺍﻧﻴﻢ. ﺑ&= #65188;ث ﻣﺎ ﺩﺭ ﺗﮑﺎﻣﻞ = ﻭ ﺣﻴﺎﺕ ﺩﺭ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﻣﻴﺴّﺮ ﻧ&#= 65268;ﺴﺖ،ﻭ ﺳﻮﺩﻯ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ. ﻭ ﺍﻳﻦ ﻗﺴﻤﺖ ﻧ= ﺎﺷﻨﺎﺧﺘﻪ ﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ &= #65261; ﻃﺮﺯﺁﻓﺮﻳﻨﺶ &#= 65261; ﺣﻴﺎﺕ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺭﺍ ﺑﻨﺎﻡ ﻏﺮﻳ&= #65200;ﻩ، ﻳﺎ ﻓﻄﺮﺕ ﮊﻧﺘ&= #65268;ﮑﻰ ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺳﺮ= ﻧﻮﺷﺖ ﻗﺒﻠﻰ ﻣﻮﺟﻮﺩ &= #65251;ﻴﻨﺎﻣﻨﺪ. ﮔﺮﭼﻪ ﻫﺮ ﺣﻴﻮ&= #65165;ﻧﻰ ﺑﻨﺤﻮﻯ ﻭﻟﻮ ﺿ&= #65228;ﻴﻒ،ﺩﺍﺭﺍﻯ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;، ﮐﻪ ﻋﮑس ﺍﻟﻌﻤ&#= 65246; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﻭﻟﻰ ﺍﻳﻦ ﻋﻘﻞ ﺩﺭ ﺍ= ﻧﺴﺎﻥ ﺑﺠﺎﺋﻰ ﻣﻴﺮﺳ&#= 65194;، ﮐﻪ ﺑﻴﺸﺘﺮ ﺗﺪ&= #65169;ﻴﺮ ﺣﻴﺎﺗﻰ ﺧﻮﺩﺭ&#= 65165; ﺷﺨﺼﺎ ﺍﻧﺠﺎﻡ &= #65251;ﻴﺪﻫﺪ، ﻭ ﻫﻨﻮﺯ ﺗﺪﺑﻴ&= #65198;ﺍﺕ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﻧ= ﻈﺮ ﺩﻭﺭ ﻧﻤﻴﺪﺍﺭ&#= 65267;ﻢ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺍﻧ&= #65204;ﺎﻧﻰ ﺍﺳﺖ،ﮐﻪ ﺗﺪﺑ= 5268;ﺮ ﺍﻟﻬﻰ ﻣﺴﺘﻘﻴ&#= 65250; ﻭﻣؤثّر ﺩﺍﺭ᥷= 3;. ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺗﻮﮐّﻞ ﺧʋ= 94;ﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﻫﺪﻑ ﺳﺎ= ;ﻟﻚ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﭘ&= #1587; ﺍﺯ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ،ﻭ ﭘس ﺍﺯ ﺭﺷﺪ ﮐﺎ&= #65235;ﻰ ﺫﻫﻦ ﺑﻌﺪ ﺍﺯ ﺭ= ﺷﺪ ﮐﺎﻓﻰ ﺟﺴﻢ ﺍﺳ&= #65174; چه ﺩﺭ ﺩﻭﺭﻩ ﺟ&#= 65256;ﻴﻨﻰ ﻳﺎ ﺩﻭﺭﻩ ﮐﻮﺩ&= #64400;ﻰ ﻭ ﺟﻮﺍﻧﻰ. ﮔﻴﺎ= ﻫﺎﻥ ﺩﺭﺟﻬﺎﻥ ﮊﻧﺘ&#= 65268;ﻚ ﻭ ﻏﺮﻳﺰﻩ ﺧﺎﺹ = ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮔﻮﺋﻰ = ﺗﻨﻬﺎ ﺗﻐﺬﻳﻪ ﻓﻮﺗﻮ&#= 65203;ﻨﺘﺰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﺏ ﻭ ﺍﻣﻠﺎﺡ ﺣﻴﺎ&= #65173; ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎ&#= 65199;ﻧﺪ. ﻭﺑﺮﺍﻯ ﻫﺮ ﻣﻮ&= #65183;ﻮﺩ ﻫﺴﺘﻰ ﻧﻴﺰ ﻏﺬ&= #65165; ﻣﻴﺸﻮﻧﺪ. ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﻣﻴﺨﻮﺭﻧﺪ ﻭ ﺍ&= #65255;ﺴﺎﻥ ﻫﺮﺩﻭی ﺁﻧﻬﺎ &#= 65197;ﺍ ﻣﻴﺨﻮﺭﺩ ﺗﺎ ﺯ&= #65255;ﺪﻩ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﮐ= ;ﻤﺘﺮ ﻗﺪﺭﺕ ﻏﺬﺍ ﺳﺎ&= #65199;ﻯ ﺩﺍﺭﺩ، ﺩﺭ ﺣﺪ&#= 65261;ﺩ ﻫﻀﻢ ﻏﺬﺍ. ﻭ ﺷﺎ= ;ﻳﺪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #1602; ﺒﺸﺮﻯ،ﻧﺤﻮﻩ = 5165;ﺩﺍﻣﻪ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧ&#= 65264; ﭼﻨﺎﻥ ﺑﺎﺷﺪ،= 4400;ﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65175;ﺼﻮﺭ ﺁﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻨﻴﻢ= ;. ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65227;ﻀﺎﻯ ﻫﺎﺿﻤﻪ ﺭﺍ ﻧﺨ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻭﺷﺎﻳﺪ = ﻫﻢ ﺗﻮﻟﻴﺪ ﻣثل ﺁ= 5255;ﻬﺎ ﻧﻴﺰ ﻧﻴﺎﺯ ﺑﺪ&= #65261; ﺟﻨﺴﻰ ﻭﻳﺎﺣﺘ&#= 65264; ﺭﺣﻢ ﻣﺎﺩﺭ ﻧﺒ&= #65166;ﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5191;ﻮﺍﺏ ﺯﻣﺴﺘﺎﻧﻰ ﺑﺮ&#= 65191;ﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ &= #65267;ﻚ ﻋﮑﺴﻰ ﺍﻟﻌﻤﻞ &= #65231;ﺮﻳﺰﻯ ﻭ ﮊﻧﺘﻴﮑﻰ ﺩﺭ = ﺑﺮﺍﺑﺮﻣﺤﻴﻂ ﻧﺎ ﻣﺴﺎﻋﺪ ﺍﺯ = ﻏﺬﺍ ﻭﺩﺭﺟﻪ ﺣﺮﺍﺭ&#= 1578; ﻤﻴﺒﺎﺷﺪ،ﻭﺍA= 199; ﺻﻔﺎﺕ ﻧﻮﻋﻰ ﺍ&= #65203;ﺖ. ﺑﺮﺧﻰ ﺍﻧﻮﺍﻉ &= #64344;ﺮﻧﺪﮔﺎﻥ ﺍﻳﻦ ﺧﻮﺍﺏ ﺯﻣ&= #65204;ﺘﺎﻧﻰ ﺭﺍ ﺩﺍﺭﻧﺪ، ﻭ&#= 65255;ﻪ ﻫﻤﻪ ﭘﺮﻧﺪﮔﺎ&#= 65253;. ﻭ ﻳﺎ ﺧﺮس ﻗﻄﺒ&= #65264; ﺩﺍﺭﺩ، ﻭﻧﻪ ﻫ&#= 65252;ﻪ ﺣﻴﻮﺍﻧﺎﺕ. ﻭ ﻣ= ﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ ﻳﮑﻰ ﺍﺯ = ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﺩﺍﻧﺴﺖ. ﮐﻪ ﻳﺎ= ﺳﺨﺘﻰ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯ&#= 65255;ﺪ،ﻭ ﻳﺎ ﺍﮔﺮ ﺭﻭﺣﻰ = ﺍﻧﺴﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺎ&#= 65207;ﻨﺪ،ﻋﺬﺍﺏ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺍ&#= 65197;ﻧﺪ. ﭼﻪ ﺁﻧﻬﺎ ﮐﻪ ﺩ= ﺭ ﺳﺮﻣﺎ ﺯﻧﺪﮔﻰ &= #64400;ﻨﻨﺪ، ﻳﺎ ﺩﺭ ﮔﺮﻣﺎﻯ = ﺻﺤﺮﺍﻫﺎ. ﻭﺣﺘﻰ ﺍﻃﺮﺍﻑ &= #65251;ﻮﺍﺩ ﻣﺬﺍﺏ ﺑﺎﻃﻦ ﺯ&= #65251;ﻴﻦ،ﻭﻗﺘﻰ ﺑﺪﺭﻳﺎﻫﺎ ﻣﻴ&#= 65198;ﻳﺰﻧﺪ،ﻭﺁﺏ ﺭﺍ ﺩﺍﻍ ﻣﻴﮑﻨ&= #65256;ﺪ. ﺗﺼﻮﺭ ﺧﻮﺩ ﮐﺎ&= #65197;ﻯ ﻏﺮﺍﻳﺰ ﻭ ﺻﻔﺎ&= #65173; ﮊﻧﺘﻴﮑﻰ ﺩﺭﺳ&#= 65174; ﻧﻴﺴﺖ. ﺗﺪﺑﻴﺮ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ. ﻭ ﻋﺮﻓﺎﻥ ﻭ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﺧﺎﺹ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺣﻴﻮﺍ= ﻧﺎﺕ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﻭﺍﻧﺴﺎﻥ ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻓ= ﻘﻂ ﻣﻴﺘﻮﺍﻧﺪ ﮐﻨ&#= 65176;ﺮﻝ ﺧﻮﻳﺸﺘﻦ ﮐﻨﺪ&#= 1548;ﻭ ﺑﻘﻴﻪ ﻟﻮﺍﺯﻡ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﻭ،ﺩﺭ &#= 65193;ﺳﺖ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺳ= 4345;س ﻣﺮﺍﺗﺐ ﺭﺏّ ﺍ&#= 65247;ﻔﺼﻠﻬﺎﻯ ﻓﺎﻃﻤﻰ ﻭﻣﺮﺗ&#= 65216;ﻮﻯ ﻭﻣﺼﻄﻔﻮی ﻮﺩ= 5197; ﺗﺴﻤیه هاﻯ ﻣʋ= 88;ﻤﺪﻯ،ﮐﻪ ﺑﺮﺏّ ﺍﻟﻨﻮﻉ &#= 65191;ﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺩﺭ ﺻﻔﺎﺕ ﻭ ﮐﺮ= ﺍﻣﺎﺕ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻣﻴﺮﺳﻨﺪ. ﻭ ﺗﻤ= ﺎﻡ ﺍﻣﮑﺎﻧﺎﺕ ﺟﺴ&#= 65252;ﺎﻧﻰ ﻭﻣﻌﻨﻮﻯ ﺫﻫﻨ&#= 65264; ﺧﻮﺩﺭﺍ، ﻣﺎﻧ= 5256;ﺪ ﺁﺯﺍﺩﻯ ﻭ ﻫﻮﺵ = ﻭ ﻟﺬﺗﻬﺎﻯ ﻧﻮﻋ&#= 65264; ﺧﻮﺩﺭﺍ،ﺳﺎﻟA= 242; ﺩﺭ ﺭﺍﻩ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﮕﺬﺍﺭﺩ. ﻭ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ= ﺑﺸﺮﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ،ﻧﺴﺒﺖ ﺑ= 5256;ﻮﻉ ﺑﺸﺮﻯ ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺗﺮﻯ ﺩﺍﺭﻧﺪ. ﺗ= ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65199; ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﭼﮕﻮﻧʌ= 58; ﺗﮑﺎﻣﻠﺎﺕ ﺍﺭ&#= 65165;ﺩﻯ ﻭﺍﻗﻌﻰ ﺗﺮ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺳﺎﻟﻚ ﺑ= ﺸﺮﻯ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ا&#= 1586; پیش خود ﻣﻴﮑﻨ= ;ﺪ،ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﺻﺒﺮ ﻭ ﺗﺤﻤّﻞ &= #65261; ﺗﻤﺮﻳﻦ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ،ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺳﺎﺋ&#= 65218; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﺗﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;. ﺁﻧﻬﻢ ﺗﺎ ﺣﺪّ &= #64400;ﻔﺎﻳﺖ ﺍﺯ ﺗﺰﮐﻴﻪ ﻭ ﺗ= ﺨﻠﻴﻪ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ،ﻭﺣﺘʌ= 64; ﺍﺯﺻﻔﺎت ﻨﻮﻉ &#= 65169;ﺸﺮﻯ. ﻭﺍلاّ ﺑﺎ ﺩﻩ = 5193;ﺭ ﺻﺪ ﺗﺰﮐﻴﻪ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻔس ،ﺑﻨﺠﺎﺕ ﺍﺯ ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺑﻄﺮﻳﻘ&#= 65174; ﻣﺤﻤﺪﻯ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ. ﻭ ﺍﮔﺮ ﺍ= ;ﻧﺴﺎﻥ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺍ&= #65199; ﺍﻣﮑﺎﻥ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺍﺷﺖ، ﻣﻴﺘﻮ= 5165;ﻧﺴﺖ ﻋﺎﺷﻖ ﺗﺮ،ﻭ ﺑ&#= 65166; ﺍﺭﺍﺩﻩ ﺗﺮ ﻭ ﺻ= ﺒﻮﺭﻯ ﺑﻴﺸﺘﺮ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﻭ ﻟﺬﺍ ﺩﺭ ﻫﻤﻴ= ﻦ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻧﻴﺰ،ﺑﺮﺍﻯ ﺗ= 5192;ﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺳﺎﻟ&= #65242; ﻫﺴﺖ،ﮐﻪ ﺑﺘﺠ= 5248;ﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258;ﻣﻴﺴّﺮﻧﻮﻉᥴ= 9;ﺸﺮﻯﻣﻴﺮﺳﺎﻧ&= #65194;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. <o:p></o:p></s= pan></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎ ﭼﻮﻥ ﻗﺪﺭﺕ ﺑﻴ&= #65256;ﺎﺋﻰ ﻭ ﺑﻴﻨﺶ ﻋﻘﻠﻰ = ﺑﺴﻴﺎﺭ ﻣﺤﺪﻭﺩ ﺩﺍﺭﻳ&#= 65250;. ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺭﻋﺎﻟﻢ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻈ&#= 65198; ﮐﻨﻴﻢ،ﮐﻪ ﭼﮕ= 5262;ﻧﻪ ﻫﺴﺘﻨﺪ ﻭﺯﻧﺪ&#= 64404;ﻰ ﻣﻴﮑﻨﻨﺪ، ﺗﺎ &#= 65187;ﺪّ ﮔﺮﻓﺘﻦ ﻋﺒﺮﺕ &= #65259;ﺎﻯ ﻋﻘﻠﻰ،ﺑﻨﻔﻊ = 5175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ،ﺑ= 5268;ﺸﺘﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﮔﺮ&= #65235;ﺘﺎﺭ ﺩﻧﻴﺎ ﻣﻴﮑﻨﺪ. = ﭼﻪ ﺩﺭ ﮐﺴﺐ ﻋﻠﻢ ﮐ= ﻤﻰ ﺑﻴﺸﺘﺮ ﻭﻟﻰ ﺍ&= #65235;ﻘﻰ،ﻭ ﭼﻪ ﺳﺮﻣﺴﺘﻰ ﻫ&= #65166;ﻯ ﺧﻮﺩﺳﺮﻯ ﺩﺭ ﻋ&= #65252;ﻠﻴﺎﺕ ﺩﻧﻴﻮﻯ، ﻣﺎﻧ= 5256;ﺪ ﮐﺴﺐ ﻣﺎﻝ ﺍﺯ ﻋ= ﻠﻢ. ﺍﻳﻨﮑﻪ ﻏﺮﺍﻳ&#= 65200; ﭼﮕﻮﻧﻪ ﺑﻨﺴﻠ&#= 65260;ﺎﻯ ﺑﻌﺪﻯ ﻣﻴﺮﺳﺪ&#= 1548;ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﺍﺯ ﺻﻔ= ﺎﺕ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺍ&= #65267;ﻦ ﮊﻧﺘﻴﻚ ﺍﺳﺖ،= 4400;ﻪ ﻏﺮﺍﻳﺰ ﺭﺍ ﭘﻴ&= #65206; ﻣﻰ ﮐﺸﺪ. ﺍﻟﺒﺘ= ﻪ ﺩﺭ ﻧﻈﺮﻳﻪ ﻋﻠ&= #65252;ﺎﻯ ﺯﻳﺴت ﺸﻨﺎﺳﻰ &#= 64400;ﻪ ﻋﻘﻴﺪﻩ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﻭ ﺗﺪﺑﻴﺮ ﺍﻟﻬ&= #65264; ﻧﺪﺍﺭﻧﺪ،ﺳﻌA= 264; ﺩﺍﺭﻧﺪ ﺗﻮﺟﻴ&#= 65258; ﻃﺒﻴﻌﻰ ﮐﻨﻨﺪ. = ﻣثلا ﺣﺎﻟﺘﻰ ﺩﺭ ﺣﻴ&= #65262;ﺍﻥ،ﺍﮔﺮ ﻧﺘﻮﺍﻧﺪ ﻋﮑس &#= 65165;ﻟﻌﻤﻠﻰ ﻧﺸﺎﻥ ﺑﺪﻫﺪ ﻣ&= #65268;ﻤﻴﺮﺩ ﻭﻧﺴﻠﻰﻧﺎﺗﻮ= 5165;ﻥ ﻣﺎﻧﻨﺪ ﻭﺍﻟﺪ&#= 65267;ﻦ ﺧﻮﺩ ﻧﺨﻮﺍﻫﺪ &= #65169;ﻮﺩ ﻭ ﺍﮔﺮ ﺍﺗﻔﺎﻗ&= #65166; ﻋﮑس ﺍﻟﻌﻤﻞ ﻣ&#= 65256;ﺠﺮ ﺑﻨﺠﺎﺕ ﺣﻴﻮﺍ&#= 65253; ﻭﭼﺎﺭﻩ ﻣﺸﮑﻞ &= #65165;ﻭ ﺷﺪ،ﺁﻧﮕﺎﻩ ﺍ= 5267;ﻦ ﻗﺪﺭﺕ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺍﻭ ﺑﺮﺍﻯ ﻧﺴﻠ&= #65260;ﺎﻯ ﺑﻌﺪﻯ ﻭ ﺧﻮﺩ ﻣ= ﻴﻤﺎﻧﺪ، ﺩﺭ ﻇﺎﻫﺮ ﺩﺭﺳ&= #65174; ﺍﺳﺖ. ﮐﻪ ﻣﻴﺘﻮ= ﺍﻥ ﺁﻧﺮﺍ ﺍﺻﻠﺎﺡ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺑﻬﺒﻮﺩ ﮊʌ= 55;ﺘﻴﮑﻰ ﺟﺴﻤﻰ ﺩﺍﻧﺴﺖ. = ﮐﻪ ﺁثاﺭ ﻣثبت ﺁ᥽= 3; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩ ﻫﺴﺖ،ﮐﻪ ﺍﻭﺭ= 5165; ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺷﺎﻳﺴﺘﻪ ﻣﻴﮑ&#= 65256;ﺪ ﺍﻃﻔﺎﻝ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺮﺧﻰ ﺍﻋﻤﺎﻝ &= #65187;ﻴﺎﺗﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻣﺎ= ﻧﻨﺪ ﮔﺮﻳﻪ ﻭﻣﮑﻴﺪ&#= 65253; ﻭ ﺗﺨﻠﻴﻪ ﻭ ﻋﻤ= ﻠﻴﺎﺕ ﺩﺍﺧﻞ ﺗﻦ،ﮐﻪ &#= 65165;ﻳﻨﻬﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﻏ&= #65198;ﻳﺰﻯ ﺩﺍﻧﺴﺖ. ﺑﻠﮑﻪ = ﺿﻤﻦ ﺻﻔﺎﺕ ﻧﻮﻋﻰ ﻭ&= #65175;ﺤﺖ ﺗﺪﺑﻴﺮ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻏﺮ= ﻳﺰﻩ ﻳﻌﻨﻰ ﺑﻮﺳﻴﻠ&#= 65258; ﺍﻧﺠﮑﺸﻦ ﻭ ﺁﻣ&= #64345;ﻮﻝ ﭼﻴﺰﻯ وارد ﮐʌ= 56;ﻨﺪ،ﮐﻪ ﻣﺤﻔﻮﻅ ﺑﻤﺎﻧ&#= 65194;. ﻫﻤﻴﻦ ﺑس ﮐﻪ ﻏ&= #65198;ﺍﻳﺰ ﻭﺳﻴﻠﻪ ﻋﺒﺮﺕ &= #65227;ﻘﻠﻰ ﺁﻧﺎﻥ ﻣﻌﺘﻘﺪ &= #65169;ﺨﺪﺍ ﻭ ﺗﺪﺑﻴﺮ ﺑﺎﺷ&= #65194;. ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ﺧ= ﻮﺩﺵ ﻧﻴﺰ ﺁﻥ ﭼﻨﺎﻥ = ﻫﺴﺖ. ﺍﮔﺮ ﻏﺮﺍﻳﺰ ﺩ&= #65197;ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭﻋﺒﺎﺭﺍ&#= 65173; ﺣَﻠﻖ ﻭﺟَﻠﻖ = 5261;ﺩَﻟﻖ ﮔﻔته اﻧﺪ،ﺯ᥾= 7;ﺮﺍ ﺩﺭ ﺣﻠﻖ ﺧﻮﺭﺩ&= #65253; ﻭ ﺩﺭ ﺟﻠﻖ ﻧﻴﺎ= ﺯﻫﺎﻯ ﺟﻨﺴﻰ ﻭﺩﺭﺩﻟ&#= 65238; ﻟﺒﺎس ﻭ ﭘﻮﺷﺶ &= #65165;ﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ ﻋﺎﺩ&= #65165;ﺕ ﻇﺎﻫﺮﻯ ﺍﻧﺴﺎ&#= 65253;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻓﻠﺎﻃﻮﻥ ﻣﻴﮕﻮﻳﺪ، ﺍﻳ= 5256;ﮑﻪ ﺍﻧﺴﺎﻥ ﺗﻮﺻﻴ&#= 65236;ﻰ ﺭﺍ ﻣﻴﻔﻬﻤﺪ ﻭ = ﺑﺎﻭﺭ ﻣﻴﮑﻨﺪ،ﭼﻮﻥ = 5193;ﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺳﺎﺑﻘﻪ ﺁﻣﻮﺯ&#= 65205; ﺁﻧﻬﺎ ﺭﺍ ﮔﺮﻓ&= #65176;ﻪ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺍ&= #65203;ﺖ،ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺻﺪﻫﺎ ﺑﺎﺭ ﺗﻮ&= #65247;ﺪ ﺍﻧﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ &= #65169;ﺸﺮﻯ،ﻭ ﺣﻴﻮﺍﻥ ﺑﺸﺮﻯ &= #65193;ﺭﻙ ﺑﺪﻳﻬﻴّﺎﺕ ﺍ= 5199; ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺳ&= #65174;. ﻭ ﺍﻟّﺎ ﻫﺴﺘﻰ &= #64400;ﺴﺎﻧﻰ ﮐﻪ ﺑﺪﻳﻬﻴّﺎ= 5173; ﺭﺍ ﺑﺎﻭﺭ ﻧﻤﻴ&= #64401;ﻨﻨﺪ،ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻃﺒ&= #65268;ﻌﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ک&= #1607; ﻨظﺮﻳﺎﺕ ﻣﺎ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﻋﺮﻓﺎ ﺭ&= #65165; ﻧﺘﻮﺍﻧﺪ ﺑﻔﻬ&#= 65252;ﺪ ﻭ ﺍﺣﺴﺎس اﻫﻤ= 5268;ّﺖ ﺁن ﻨﮑﻨﺪ، ﻣﮕ= 5198; ﭘس ﺍﺯ ﭼﻨﺪﻳﻦ &= #65261;ﭼﻨﺪ ﺗﻮﻟﺪ ﺑﺸﺮﻯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮﺑﺎﺭ ﺑﺎ @= 400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ، ﺗﺎ ﻋ&#= 65240;ﻞ ﻭ ﺍﺣﻮﺍﻟﻰ ﻣﻨ&= #65166;ﺳﺐ ﻓﻬﻢ ﻣﺴﺎﺋﻞ ﭘ&= #65268;ﭽﻴﺪﻩ ﺗﺮ ﺭﺍ ﭘﻴﺪﺍ ﮐ= ﻨﻨﺪ. ﺍﻧﺴﺎﻥ ﭼﻮﻥﺣ&#= 65268;ﻮﺍﻧﺎﺕ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ &= #65165;ﺯ ﺣﻮﺍس ﭘﻨﺠﮕﺎ= 5255;ﻪ ﺑﺨﺼﻮﺹ ﺩﻳﺪﻥ &= #65261; ﻟﻤس ﺑﺨﻮﺩ ﺁﻣ&#= 65262;ﺯﺷﻬﺎﻯ ﺟﺪﻳﺪﻯ ﻣﻴﺪﻫ&#= 65194; که ﺪﺭ ﻣﻮﺭﺩ ﺣ&#= 65268;ﻮﺍﻧﺎت ﻤﻌﺮﻭف ﺒﺮﻭﺵ( &= #65175;ﺠﺮبه ﻮ ﺧﻄﺎ)ﺍﺳﺖ،ﻳ&#= 65166; ﺧﻄﺎﻭﻣﺠﺎﺯﺍ= 5173;. ﺑﺪﻳﻦ ﺑﻮﺳﻴﻠ&#= 65258; ﺣﻮﺍس ﺣﻴﻮﺍﻥ &#= 65255;ﺎﭼﺎﺭ ﺑﺘﻐﻴﻴﺮ ﺭﻭﺵ &= #65251;ﻴﺪﻫﺪ. ﻭ ﻳﺎﺍﻧﺴﺎﻥ ﺑ&= #65236;ﮑﺮ ﭼﺎﺭﻩ ﺳﺎﺯﻯ ﻣ&= #65264; ﺍﻓﺘﺪ. ﺗﻮﻟﻴﺪ = ﻣثل ﻧﻴﺰ ﺩﺭ ﺍﻧﺴﺎ&= #65253;،ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﻭ ﺷﺎﻳﺪ ﺑ= ﺪﺗﺮ ﺗﻮﻟﻴﺪ ﮐﺮﺩﻥ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ ﻣﻮﺗ&= #65166;ﺳﻴﻮﻧﻬﺎ ﻭ ﺟﻬﺸﻬﺎﻯ ﮊﻧ&= #65176;ﻴﮑﻰ، ﺑﻘﻮﻝ ﮊﻥ ﺷﻨﺎ&= #65203;ﺎﻥ،ﺍﺯ ﻫﺮﻳﻚ ﻣﻴﻠﻴﻮ&#= 65253; ﺗﻐﻴﻴﺮﻭﺟﻬﺶ &#= 65193;ﺭ ﮊﻧﻬﺎﻯ ﺍﻧﺴﺎ&#= 65253; ﺍﻟﺒﺘﻪ ﺩﺭ ﺳﻠ&= #1617;ﻮﻟﻬﺎﻯ ﺟﻨﺴﻰ ﻳﺎ ﺯﺍﻳ&= #65256;ﺪﻩ ﻣثل ﺧﻮﺩ، ﺗﻨA= 260;ﺎ ﻳﮑﻰ ﺍﺯ ﺁﻥ ﻣﻮ= ﺗﺎﺳﻴﻮﻧﻬﺎ ﺑﻨﻔﻊ ﺣﻴﻮﺍﻥ &= #65165;ﺳﺖ. ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ &= #65261; ﺗﻮﻟﻴﺪ ﺑﻬﺘﺮ &= #65165;ﺯ ﺧﻮﺩ ﺩﺭﻧﺴﻞ ﺑ&= #65228;ﺪﻯ میدهد . ﺁﻧﻬﻢ A= 169;ﺮﺣﺴﺐ ﻗﻮﺍﻧﻴﻦ ﮊﻧﺘ&#= 65268;ﻚ،ﭼﻮﻥ ﻗﻮﺍﻧﻴﻦ ﻣﻌﺮ&#= 65261;ﻑ ﻣﻨﺪﻝ ﺩﺭ ﮔﻴﺎ&= #65259;ﺎﻥ. ﻭ ﻟﺬﺍ ﻫﻤﻴﺸﻪ = ﻣﻴﮕﻮﺋﻴﻢ، ﮐﻪ ﺑﻬﺘﺮﺍﻥ ﻭ = ﻧﺴﻠﻬﺎﻯ ﭘﻴﺸﺮﻓﺘﻪ ﺗﺮ &= #65165;ﺯ ﺑﻬﺘﺮﻳﻦ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﻧﺪ. ﻳﮑﻰ = ﺍﺯ افراد ﮔﺮﻭﻩ ب= ;یشتر ﻧﻮﺳﺎﺯﻯ ﭘﻴﺪ&#= 65165; ﮐﺮﺩﻩ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻧﺴﻠﻬﺎﻯ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﭼﻮﻥ ﺧﻮﺩ،ﺑﺠ= 5260;ﺎﻥ ﻋﺮﺿﻪ ﻣﻴﮑﻨﺪ. = ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ،ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺻﺎﺣﺐ = ﺭﻭﺡ ﺍﻟﻬﻰ،ﺍﮔﺮ ﺑ= 5166; ﺟﻨس ﻣﺨﺎﻟﻒ ﻫ&#= 65250; ﻃﺮﺍﺯ ﺧﻮﺩ ﺍﺯ&= #65193;ﻭﺍﺝ ﺟﻨﺴﻰ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﻴﺪ ﻣثل ﮐﻨند ، ﻓʋ= 98;ﺯﻧﺪ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﻣ&= #65268;ﻴﺎﺑﻨﺪ. ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ &= #65153;ﻧﻘﺪﺭ ﺍﻧﺴﺎﻥ ﺁﻓﺮﻳ&#= 65194;ﻩ،ﮐﻪ ﮐﺎﺭ ﻧﺴﻠﻬﺎﻯ &= #65169;ﻌﺪﻯ ﺭﺍ ﺧﻮﺩ ﺩﻧﺒﺎ&= #65245; ﻣﻴﮑﻨﺪ. ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ ﺍﻧﻮﺍ&#= 65225; ﻭ ﻧﻈﺮﻳّﺎﺕ ﺩ&#= 65165;ﺭﻭﻳﻦ ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ&#= 1548;ﺗﻨﻬﺎ ﺩﺭ ﺑﺎﺭﻩ ﺍﺟﺴ&= #65166;ﻡ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎنی ﻨﻮع ﺒﺸﺮﻯ ﺍﺳ&#= 65174;،ﻭ ﻧﻪ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65261;ﺍﺡ ﺍﻧﺴﺎنی ﺪﺭ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ. ﻭﺍﻟﺪﻳ&= #65254; ﻭﺍﺣﺪﻯ ﺍﻭﻟﺎ&#= 65193; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺻ&= #65236;ﺎﺕ ﺭﻭﺣﻰ ﻭ ﻣﻘﺎﻡ = ﻓﺼﻞ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ. = ﺗﻨﻬﺎ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;که اﺭﻭﺍﺡ ﺑﺮﺍﻯ &#= 65175;ﻮﻟﺪ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ&#= 1548;ﺍﺯ ﮊﻧﺘﻴﮑﻬﺎﻯ ﺟ&#= 65204;ﻤﻰ ﻭﺍﻟﺪﻳﻨﻰ ﺍﻧ&#= 65176;ﺨﺎﺏ ﻣﻴﮑﻨﺪ ﮐﻪ ﻧﺰ&= #65193;ﻳﮑﺘﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻣﻴﻤ&= #65262;ﻥ ﻭ ﺍﻧﺴﺎﻥ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﻧﺪﺍﺭﻧﺪ= 48; ﻭﻟﻰ ﺧﺮ ﻧﺮ ﻭﺍﺳب ﻤ&= #65166;ﺩه ﺘﻮﻟﻴﺪ ﻗﺎﻃﺮ &= #65251;ﻴﮑﻨﻨﺪ. که ﻤﺎده ﺗﻮﻟʌ= 68;ﺪ ﻣثل ﺧﻮﺩ ﻧﺪﺍ= 5197;ﺩ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﻔﻴﺪ ﭘﻮ= ﺳﺖ ﺑﺎ ﺳﻴﺎﻩ ﭘﻮﺳ&= #65174; ﻳﺎ ﺯﺭﺩ ﭘﻮﺳﺖ = ﻧﺰﺩﻳﮑﻰ ﻫﺎﻯ ﮊﻧﺘﻴﮑﻰ &= #65193;ﺍﺭﻧﺪ،ﻭﺩﻭʋ= 97;ﮔﻪ ﻫﺎﺋﻰ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﻧﺪ. ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻃﺒﻖ ᥻= 9;ﻮﺍﻧﻴﻦ ﻣﻨﺪﻝ،ﭼﻨﺪﻳA= 254; ﻧﺴﻞ ﺑﻌﺪﻯ ﺍﻳ&= #65254; ﺍﻭﻟﺎﺩ ﺑﺎﺭﺩ&#= 65267;ﮕﺮ ﺳﻴﺎﻫﺎﻥ ﺍﺯ ﺳ&= #65236;ﻴﺪﺍﻥ ﺑﻨﺴﺒﺘﻬﺎﺋﻰ &#= 65183;ﺪﺍ ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ = ﺍﻣﺮﻭﺯﻩ ﻧﮋﺍﺩ ﺧﺎﻟﺺ ﺩ&= #65197; ﺟﻬﺎﻥ ﮐﻤﺘﺮ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ. ﺷﺎﻳﺪ = ﺩﺭ ﺟﺰﺍﻳﺮ ﺩﻭﺭ ﺍ&= #65235;ﺘﺎﺩﻩ،ﻭﺗﻘʋ= 98;ﻳﺒﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎ &= #65251;ﻬﺎﺟﺮﺗﻬﺎ ﺳﺎﺯش ﺒﺎ ﻣﺤﻴ&#= 65218; ﺁﻣﻴﺨﺘﻬﺎﻯ ﺍ&#= 65199;ﻫﻤﻪ ﻧﮋﺍﺩﻫﺎ ﻫﺴﺘ&#= 65256;ﺪ. که ﺸﺎﻳﺪ ﻣﻔﻴ= 5194; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺟﺴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻮﻉ ᥴ= 9;ﺸﺮﻯ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺭﺑ= ﻄﻰ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﻭ ﻋﻘﻠﻰ ﺍﻟﻬﻰ = ﻭ ﭘﻴﺸﺮﻓﺖ ﺭﻭﺡ &= #65255;ﺪﺍﺭﺩ. ﻫﺮ ﺭﻭﺣﻰ ﮐﻪ ﺩ= ﺭ ﻫﺮﻳﻚ ﺍﺯ ﭘﺎﻧ&= #65212;ﺪ ﻣﻴﻠﻴﻮن اﺳﭙA= 198;م اﻧﺴﺎﻥ،ﺗﻨﻬʋ= 66; ﻳﮑﻰ ﺗﻠﻘﻴﺢ ﺍﻭﻭﻝ &= #65261;ﺍﺣﺪ ﻣﺎﺩﺭﻣﻴﮑﻨﺪ. &= #65261; ﻫﺮ ﻳﻚ ﻧﻴﺰ ﺻﻔ= ﺎﺕ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺣﺘﻰ ﻫﺮ ﻳﻚ= ﺳﺎﺑﻘﻪ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣی ﺠﺪﺍﮔﺎ= 606;ه ﺪﺍﺭﻧﺪ. ﻭ ﺑﺪﻧ= ﺒﺎﻝ ﺗﻔﺎﻭﺕ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﺗﻔﺎﻭﺗﻬﺎ ﮊﻧ&#= 65176;ﻴﻚ ﺟﺴﻤﻰ، ﺩﺭ ﺗﻦ &= #65261; ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ ﺩﻭ ﺍ= ;ﻧﺴﺎﻥ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻫ&= #65250; ﺩﺭ ﺷﮑﻞ ﻳﺎ ﺩﺭ= ﺍﻋﻀﺎﻯ ﺩﺍﺧﻠﻰ ﺑﺪﻥ ﻭ&= #65193;ﺭ ﺫﻫﻦ، ﭼﻪ ﺭﺳﺪ &= #65193;ﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻥ &= #65261; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ ﻧﻴﺴﺘﻨﺪ. ﻭ ﺧﺪ= ﺍﻭﻧﺪ ﺩﻭ ﻣﻮﺟﻮﺩ ﺭﺍ = ﻣﻄﻠﻘﺎ ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴ&= #65166;ﻓﺮﻳﺪﻩ،ﺣﺘʌ= 64; ﺩﺭ ﺩﻭ ﻗﻠﻮﻫﺎ&= #65263; ﻳﻚ ﺗﺨﻤﻰ،که @= 345;س اﺯ ﻟﻘﺎﺡ ﻭ ﻧﻄ&= #1601;ه ﺸﺪﻥ ﻫﺮﻳﻚ ﺑﺎ&= #65207;ﺮﺍﻳﻂ ﺭﻭﺣی ﺪﻳﮕﺮی = 5198;ﺷﺪ خاص خود را ﻣﻴ= ﮑﻨﺪ. ﻳﺎﻣثلا ﺩﺭﭼʌ= 58; ﻗﺴﻤﺖ ﺭﺣﻢ ﺑﺎﺷﺪ،ﻭ &#= 64380;ﻘﺪﺭ ﺗﻐﺬﻳﻪ ﺑﻴﺸﺘ&#= 65198; ﺷﺪﻩ ﺑﺎﺷﺪ. چه &= #65198;ﺳﺪ که ﭙس اﺯ ﺗﻮﻟA= 194; ، ﺗﻔﺎﻭﺕﺷﺮﺍ= 5267;ﻂ ﺭﺷﺪ ﺟﺴﻤﻰ ﻭﻣ&= #65188;ﻴﻄﻰ ﺩﺍﺭﻧﺪ. ﺩﻭﻗﻠ&= #65262; ﺑﺮﺧﻰ ﺻﻔﺎﺕ ﺷ&= #65170;ﻴﻪ ﺑﻬﻢ ﺭﺍ ﺣﻔﻆ ﻣ= ﻴﮑﻨﻨﺪ. ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #64380;ﻨﻴﻦ ﺩﻭﻗﻠﻮﺋﻰ ﺩﺭ &= #65193;ﻭ ﻗﺴﻤﺖ ﺟﻬﺎﻥ،= 5193;ﺭ ﻳﻚ ﺯﻣﺎﻥ ﻣُﺮ&#= 65193;ه اﻧﺪ. ﮐﻪ ﻣﻮﺿﻮ&= #65225; ﻣﺮﺑﻮﻁ ﺑﻴﮑﺴ&#= 65166;ﻧﻰ ﺻﻔﺎﺕ ﻋﺼﺒﻰ ﻭ&= #64394;ﻧﺘﻴﻚ ﺟﺴﻤﻰ ﺍﺳﺖ. ﺣﻴ= ﻮﺍﻧﺎﺕ ﺩﺭ(ﺍﻧﻌﮑﺎس ﺷ&#= 65198;ﻃﻰ)ﺗثبیت ﻋﺎﺩت ﻮ ﺁﻣﻮﺯ&#= 1588; ﺁﻥ ﻣﻴﮕﻴﺮﻧﺪ. = ﻭﻟﻰ ﺍﻧﺴﺎن ﻨﻴﺰ (ﺍ&= #65255;ﻌﮑﺎس ﻋﻘﻠﻰ)ﺩﺍﺭﺩ. ﻳ= ﻌﻨﻰ ﺩﺭجه ﻔﻬﻢ ﻭ ﺑ&#= 65166;ﻭﺭی ﺒﺼﻔﺘﻰ ﺑﺎ ﺁﻣ&= #65262;ﺯش ﺁﻧﻬﺎ ﺩﺭ ﺭﻭﺍ&= #65253; ﺧﻮﺩ ﻧﮕﺎﻩ ﻣﻴ&= #65194;ﺍﺩ. ﻭ ﻋﺎﺩﺕ ﺍﻭ ﻣﻴ= ﺸﻮﺩ. ﺩﺭ ﻏﺮﻳﺰﻩ ﺩَ&#= 65247;ﻖ ﻟﺒﺎس ،ﮐﻪ ﺣﻴ= 5262;ﺍﻧﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻮﺳﺖ ﻣﻰ ﺍA= 255;ﺪﺍﺯﻧﺪ، ﻳﺎ ﭘﺸﻢ ﻣﻰ ﺭﻳ= ﺰﻧﺪ،ﻭ ﻳﺎ ﻣﻬﺎﺟﺮﺕ ﭘ&= #65198;ﻧﺪﮔﺎﻥ ﻭﻣﺎﻫﻰ ﻫﺎ ﺭﺍ = ﻣﻰ ﺑﻴﻨﻴﻢ. ﻭﻟﻰ ﺩ= ﺭ ﺍﻧﺴﺎﻥ ﺑﺎ ﻟﺒ&= #65166;س ﻭ ﭘﻨﺎﻩ ﮔﺎﻩ ﺑ= ﺨﺼﻮﺹ ﺗﮑﻨﻮﻟﻮﮊﻯ ﺭ&#= 65235;ﺎﻫﻰ ﻣﺪﺍﻡ ﻭﺳﺎﺋﻞ &= #65187;ﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺧﻮﺩ&= #65197;ﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65194;. ﺫﻫﻦ ﻭﺭﺯﻳﺪﻩ &= #65175;ﺮ ﻫﺴﺖ،ﻭﻟﻰ ﺗﻦ &#= 65175;ﻨﺒل ﺘﺮ ﻭﺧﻮﺩﺳﺮ ﺍ&= #65203;ﺖ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ&= #65219;ﻠﺐ ﻧﺎ ﻣﺤﺪﻭﺩ ﺍﺯ = ﺭﻓﺎﻩ ﻭ ﻟﺬﺕ ﺍﺳﺖ. ﮐﻪ= ; ﺁﻥ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65175;ﻮﻟﺪ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﺍﺳﺖ،ﮐﻪ ﺍﻳﻦ &#= 64400;ﺮﺍﻣﺎﺕ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﭼ= ﻮﻥ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺻﺮﻑ ﺗﺤﻘّﻖ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻨ= 5166;ﺳﺐ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ&#= 1548;ﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺩﻭ= ﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋﻰ ﻟﺎﺯﻡ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻇﺮﻑ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ،ﻭ ﺣﺘﻰ ﻣﻴﻠﻴﻮﻧ&#= 65260;ﺎ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭ ﺗﮑﺎﻣﻠﺎت ﻄ&#= 65170;ﻴﻌﻰ، ﺑﺎﺭﺩﻳﮕﺮ ﺑﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺑ= 5256;ﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﻭ = ﺷﻬﻮﺩﻯ ﺑﺮﻭﺩ. ﻭ ﻳﺎ ﺑﺎ= ; ﻫﻔﺖ ﺷﻬﻮﺩ ﻧﺠﺎﺕ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ. ﻭﭼﻴﺰ&= #65263; ﻣﺎﻧﻨﺪ ﻋﻘﻞ ﻭ = ﺑﺼﻴﺮﺕ ﻭﺗﺒﺼّﺮ ﺩﺭ ﺩ&#= 65239;ّﺖ،ﻭ ﺍﺭﺍﺩﻩ ﺗﻮﺍﺿ&#= 65226; ﻭ ﻭﺗﺸﺪﻳﺪ ﻋﺸ&= #65238; ﻭﺭﺯﻯ، ﻣﻴﺘﻮ= 5165;ﻧﺪ ﺍﻳﻦ ﺟﻬﺸﻬﺎﻯ &= #65195;ﻫﻨﻰ ﺭﺍ ﺑﻨﻤﺎﺋﺪ. ﭘ= ﻴﺸﺮﻓﺖ ﻋﻠﻢ ﻭ ﺗﮑﻨﻮﻟ&= #65262;ﮊﻯ ﻭ ﺳﻴﺴﺘﻤﻬﺎﻯ &= #65175;ﻤﺪﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 5261; ﭘﻴﺸﺮﻓﺖ ﺍﭘﻴ&#= 65204;ﺘﻤﻮﻟﻮﮊﻯ ﻳﺎ ﻋﻠﻢ ﺍﻟﻤﻌ&= #65198;ﻓﻪ،ﭼﻮﻥ ﺯﺑﺎﻥ ﻭ ﺧﻂ ﻭ ﻗ= ;ﺮﺍٴﺖ،ﻭ ﻳﺎ ثبت ﺗﺠﺮﺑA= 268;ّﺎﺕ ﻭﺧﺎﻃﺮﺍﺕ ﻭ ﺍ&= #65197;ﺯﻳﺎﺑﻰ ﻋﻘﺎﻳﺪ ﻭﻓﻠﺴ&#= 65236;ﻪ ﻫﺎ ﻭ ﻣﮑﺎﺗﺐ،&#= 65203;ﺮﻋﺖ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰﺧﻮﺩﺭﺍ &#= 65169;ﺨﺎﻃﺮ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ،ﻋﺎﻗﻠﺎﻧ᥽= 8; ﺗﺮﻭ ﻋﺎﺷﻘﺎﻧ&#= 65258; ﺗﺮ ﺑﺎﻟﺎ ﻣﻴﺒ&= #65198;ﻧﺪ ﻭﺍﺯ ﻣﺮﺣﻠﻪ ﺭ&= #65261;ﺡ ﺑﺸﺮﻯ ﺑﺪﺭﺟﻪ &= #65197;ﻭﺡ ﺍﻟﻬﻰ ﻭ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺣﺘ= ﻰ ﺑﺮﺧﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﺑﺮﻭﻧﺪ. ﻳﺎ ﺩﺭ= ﻫﺮ ﺷﻬﻮﺩﻯ ﺩﺭ ﻫﺮ = ﺷﺐ ﻗﺪﺭﻯ ﺑﺎﻧﺪﺍ&#= 65199;ﻩ ﻳﻚ ﻋﻤﺮ ﺑﺸﺮﻯ = ﺻﺪﺳﺎﻟﻪ، ﻳﺎ ﺘﻮﻟﺪ ﺗﺎ ﻣ= ﺮﮒ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺸ&= #65198;ﻓﺖ ﮐﻨﺪ. ﻭﻟﺬﺍ ﻫﺮ= ﺷﻬﻮﺩﻯ ﺭﺍ ﺣﺞ ﻋُﻤﺮﻩ &= #65251;ﻴﮕﻮﺋﻴﻢ،ﻭʋ= 69;ﺎ ﺯﻣﺎﻥ ﺳﺒﻘﺖ ﻣ&= #65268;ﮕﺬﺍﺭﻧﺪ ﮐﻪ ﺑﺎﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﮐﻤﺎﻝ ﺍﻟﮕﻮﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺧﻮﺩ ﺩﺭ ﺭﻭﺡ ﺍ= ﻟﻘﺪس ﺑﺮﺳﻨﺪ. ﻭﺩﺭﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺑﺎﺯ ﺗ= 5166; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﭘ&= #65268;ش ﻤﻴﺮﻭﺩ. ﮐﻪ ﭼﻴ= ﺰﻯ ﺩﺭ ﻣﺮﺯ ﻫﻤﺎﻥ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ. ﺗﺎ ﺑﺎﺯ ﺗﮑﺎﻣ&= #65248;ﺎﺕ ﺑﻴﺸﺘﺮ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯﺑﻄﺮﻳﻘﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻨﻤﺎﻳﺪ،ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻝ ﺍﻟﮕﻮﻯ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ،ﻭ ﺣﺘﻰ ﺗﺎ ﻋﺮﺵ ﺭ= ﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺗﺎ= ﺃﺑﺪ ﺍﻳﻦ ﺍﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﻭﻣﺮﺍA= 175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩ ﺍﻟﻬﻰ،ﻭ ﻣﻬﺪ= 5263; ﻫﺎی ﻤﻮﻋﻮﺩ ﮐ&#= 65166;ﺷﻒ ﻫﺮﻳﻚ،ﻭ ﺭﻭﺷ= 5260;ﺎﻯ ﺍﺭﺍﺩﻯ ﻭ ﻓﻮﻕ = ﺍﺭﺍﺩﻯ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ&#= 1548;ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ .= <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﺪﻓﮕﻴﺮﻯ ﺑﺎﻋث ﺳﺮﻋﺖ ﺣ&#= 65198;ﮐﺖ ﻭ ﺳﻬﻮﻟﺖ ﺳﻔﺮ = ﺗﮑﺎﻣﻠﻰ، ﻭ ﺷﺪﺕ ﺍﺭﺍﺩﻩ = ﻭﻋﺸﻖ ﻭﺭﺯﻯ،ﻭ ﻳﻘﻴ= 5254; ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ = ﮐﺎﺭﻯ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎ&= #65253; ﺩﻭﺭﺗﺮﻳﻦ ﻫﺪ&#= 65233;،ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎﻝ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩ میﺑﺎﺷﺪ. &#= 64400;ﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﮐﻪ ﻣﻨﺎﺳﺐ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ ﺗﺤﻘﻖ ﺑﺪﻫﺪ. ﻭ= ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ، ﻭﻟﻮ &#= 65155;ﻧﺪﮐﻰ ﺍﺯ ﺁﻧﺮﺍ ﻫﺰﻳ&= #65256;ﻪ ﺁﻥ ﮐﻨﺪ ﮐﻪ ﺷﺎ= ﻳﺪ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩ= ﺭ ﺻﺪ ﺍﺯ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ،ﺻﺮA= 233; ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺷﻮ= 5193;. ﻭﻣﻔﻴﺪ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺮﺗﺮ ﺑﻌﺪﻯ، &#= 65169;ﻘﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺳﻮﺧﺖ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺳﺎ= ﻟﮑﺎﻥ ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ = ﻭﻳﺎ ﮐﺎﻣﻠﺎﻥ ﭘس ﺍ&#= 65199; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;، که ﺩﺭ ﻣﻌﺼﻮﻣ= 5268;ّﺖ ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ ﻭ= ﺳﺮﮐﺸﻰ ﺍﺳﺖ. ﻭﻣﺼﻮﻧﻴ&= #1617;ﺖ ﺍﺯ ﻫﺮ ﻗﻬﻘﺮﺍ = ﻣﻴﺒﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﺎﻟﺐ ﺗﺮ ﻏﺮﻳﺰﻩ ﻣﺮ&= #64402; ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65197;ﻭﻳﻪ ﺩﻭﻡ ﺯﻧﺪﮔﻰ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548; ﺑﺮﺍﻯ ﺑﺮﺍﻯ ﺣ&= #65176;ﻤﻴّﺖ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65258; ﻓﻘﻂ ﺣﺎﺿﺮ ﺑﻤ&= #65198;ﮒ ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍ&= #65199; ﻣﺮﮒ ﺍﺳﺖ،ﺑﻠ= 4401;ﻪ ﺑﺎ ﺍﺳﺘﻀﻌﺎﻑ &= #65197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ،ﻭ ﺣ= 5176;ﻰ ﺗﻦ ﺑﺸﺮﻯ ﺧﻮﺩ&= #1548;ﺑﺮﺍﻯ ﻗﺒﻮﻝ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ، ﻭ ﭘس</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﭘﻨﺞ ﺷﻬA= 262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ،ﺑﺸﻬA= 262;ﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﻣﻴﺮﺳﻨﺪ. ﻭﭼﻮ&= #65253; ﻫﺮ ﻗﺪﺭاﻧﺴﺎ= 5253; ﻫﻮﺵ ﻭ ﺗﻌﻘّﻞ &= #65261; ﺍﺭﺍﺩﻩ ﻭ ﻋﺸﻖ = ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎﻯ ﺍﻟﻬﻰ &= #65169;ﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻤﺘﺮ ﺗﺎﺑﻊ ﻏﺮﺍﻳﺰ &= #65261;ﻋﺎﺩﺍﺕ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65251;ﻴﺸﻮﺩ. ﻭﺭﺍﺣﺖ ﺗﺮ ﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺍﺭﻯﻭﮐﻨﺘﺮ= 5245; نفس ﻣﻴﮑﻨﺪ. ﻭ= 5247;ﻰ ﭘسﺍﺯ ﮐﻤﺎﻝ ﻭ &= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺁﻧﮕﺎA= 257; ﻏﺮﺍﻳﺰ ﻋﻤﻠﺎ &= #65165;ﻣﻮﺭﻯ ﺗﺤﺖ ﮐﻨﺘﺮﻝ ﻋ&= #65240;لی هستند. ﻭ یا ﻣ᥹= 2;ﻠﺤﺖ ﺩﺍﻧﻰ ﺧﻮﺩ ﻭ ﺩ= ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻏﺮ&= #65165;ﻳﺰ ﻭ ﻋﺎﺩﺍﺕ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺍﻥ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ. ﻟﺬﺍ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺑﺪﺍﺋﻰ ﻭ ﮐﻮﺩ&= #65241; ﻭ ﺟﻮﺍﻥ،ﺑﻴﺸ= 5176;ﺮ ﺗﺎﺑﻊ ﻏﺮﺍﻳﺰ &= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭ ﺗ= ;ﻤﺪﻧﻬﺎﻯ ﻣﻌﻨﻮﻯ ﮐﻤﺘﺮ&#= 1548;ﻭ ﺩﺭ ﺗﻤﺪﻧﻬﺎﻯ &= #65251;ﻴﻨﻮﻯ ﻋﺮﻓﺎ،ﻏﺮﺍﻳA= 200; ﻧﺎﭼﻴﺰ ﺗﺮ ﻫﺴ&= #65176;ﻨﺪ. ﻭﮐﻢ ﺃثر ﺗﺮ ﻭ &= #65165;لاّ ﺗﻤﺪّﻥ ﻣﺎﺩﻯ &#= 65261; ﻋﻠﻤﻰ ﮐﻪ ﺑﺨﺎ&= #65219;ﺮ ﺭﻓﺎه ﻄﻠﺒﻰ،A= 261; ﻏﺎﺭﺕ ﻃﺒﻴﻌت &#= 65262;ﻳﮑﺪﻳﮕﺮ ﻣﺤﻞ ﺗﻤﺮﮐﺰ ﺑ&= #65268;ﺸﺘﺮﻯ ﻣﻴﺸﻮﺩ،ﻫﻤﭽA= 256;ﺎﻥ ﻏﺮﺍﻳﺰ ﻭﺣﺸﻴ&#= 65166;ﻧﻪ ﻭ ﮐﺸﺘﺎﺭ ﻭ ﺳﺮ= ﻗﺖ ﻭ ﺗﻘﻠّﺐ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ. ﮐﻪ ﺍﻧﺴ= ﺎﻥ ﺑﺪﻭﻯ ﺩﺭ ﺻﺤﺮ&= #65165;،ﺣﺘﻰ ﺑﻔﮑﺮﺵ ﻫﻢ ﻧﻤ&= #65268;ﺮﺳﺪ،ﮐﻪ ﺗﻮﺣّﺶ ﻧﺸﺎﻥ &#= 65169;ﺪﻫﺪ. ﮔﺮﭼﻪ ﻏﺮﺍﻳﺰ &= #65191;ﻮﺩﺭﺍ ﮐﻤﺘﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻨ= ;ﺘﺮﻝ ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ&= #65175;ﻌﻘّﻞ ﺩﺍﺭﺩ،ﻭ ﺧﻄﺮ &#= 65251;ﺮﮒ ﺧﻮﺩ ﻭﺧﺎﻧﻮﺍ&#= 65193;ﻩ،ﺍﻧﮕﻴﺰﻩ ﻧﻴﺮﻭﻣﻨﺪﻯ ﺑ&#= 65198;ﺍﻯ ﺗﻔﮑّﺮ ﻭ ﺗﻌﻘ&#= 1617;ﻞ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﮐﻨﺘﺮﻝ ﮐﻨﻨﺪﻩ ﻏﺮﺍﻳ&#= 65200; ﮊﻧﺘﻴﮑﻰ ﺁﻧﻬ&#= 65166; ﻣﻴﮕﺮﺩﺩ. ﻣﻴﺘ&= #65262;ﺍﻥ ﮔﻔﺖ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﺣﻴﻮﺍﻧﻴّﺖ ﻭ(&#= 65191;ﻮﺩﺧﻮﺍﻫﻰ)ﻳA= 166; ﺧﻮﺩﻣﺪﺍﺭﻯ،A= 169;ﺒﺸﺮﻳّﺖ ﻋﻘﻠﻰ ﺩﺭ(ﻫﻤﮑ&= #65166;ﺭﻯ)ﻭﺗﻌﺎﻭن ﻤﻴﺮﺳﺪ. ﮐﻪ ﺿﻤ= ﻨﺎ ﺗﺄﻣﻴﻦ ﻣﻨﺎﻓ&#= 65226; ﺧﻮﺩ ﻭﻣﻨﺎﻓﻊ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻴ= ﮕﻴﺮﺩ ﻭﺍلاّ ﺗﻨﻬﺎ A= 193;ﺭﺍﻧﺴﺎﻥ ﺁﺩﻡ ﻭ ﺍﻟﻬﻰ ﺷ= ﺪﻩ ﺍﺳﺖ، ﮐﻪ(ﻓﺪﺍ&#= 64400;ﺎﺭﻯ)ﻭﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65251;ﻄﺮﺡﻣﻴﺸﻮﺩ ﮐﻪ ﺣﺘﻰ ﻣﻨﺎﻓ&= #65226; ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65251;ﻨﺎﻓﻊ ﺩﻳﮕﺮﺍﻥ،ﺑﺸA= 198;ﻁ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑ= ﻮﺩﻥ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺗﺮ= ﺑﻴﺘﻬﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺑﺮ&#= 65165;ﻯ ﺳﻠﻮﻙ ﺩﻳﮕﺮﺍ&#= 65253; ﻗﺮﺑﺎﻧﻰ ﻣﻴﮑ&#= 65256;ﺪ. ﻭﮔﺎﻫﻰ ﺟﺎﻥ ﻣ&= #65268;ﺪﻫﺪ، ﮐﻪ ﻭﻇﻴﻔﻪ ﺍﺧ&= #65248;ﺎﻗﻰﺧﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ. ﻋﻘﻴﺪﻩ ﻣﺮﮒ ﺯ&= #65261;ﺩﺗﺮ ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ،ﺑﺨﺎﻃﺮ = 5255;ﻴﺮﻭﻯ ﻋﻘﻞ ﺳﺎﻟﻚ ﻭ ﺍ= ثر ﺷﺪﻳﺪ ﺍﻋﺘﻘﺎ&#= 65193;ﻯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺳﺎﻟﻚ،ﻭ ﺍ&#= 65267;ﻤﺎﻥ ﺑﺘﺤﻘﻖ ﻭﻋﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﺑﻬ= 5208;ﺘﻬﺎﻯ ﻧﻮﻋﻰ ﻭ ﻋﻘﻠﻰ = ﻭ ﻣﮑﺎﻧﻰ ﻭ ﺑﻮﺳ&= #65176;ﺎﻧﻰ ﻋﺠﻠﻪ ﺑﺮﺍﻯ ﻣ&= #65198;ﺩﻥ ﺯﻭﺩﺭس ﺪﺍﺭﺩ. &= #65169;ﺎ ﺍﻳﻨﮑﻪ ﻣﻴﺪﺍ&#= 65255;ﺪ،ﺍﺯ ﺻﺪ ﺷﺎﻫﺪان ﻧ= 5262;ﺭ ﻗﺎﺋﻢ،ﻳﮑﻰ ﺑ= 5192;ﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ &= #64400;ﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﺯ ﭼﻬﺎﺭ ﺻﺪ ﻫ= ﺰﺍﺭ ﺳﺎﻟﻚ ﮐﻪ ﺩﻗﻴ&= #65240;ﺎ ﻋﻤﻞ ﮐﻨﺪ،ﺗﻨ= 5260;ﺎ ﻳﮑﻰ ﺑﺨﻠﻖ ﺑﺎ = ﻣﺄﻣﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﮐﻪ ﺍﮐثرﺍ ﺑﺒ= 5198;ﺧﻰ ﺍﺯ ﺷﻬﻮﺩﻫﺎ ﻣ&= #65268;ﺮﺳﻨﺪ،ﻭﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ،ﻭﺗﻨﻬﺎ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ،ﺑﻴﻚ ﺷ= 5260;ﻮﺩ ﺟﺪﻳﺪ ﻣﻴﺮﺳﺪ. = ﻭ ﺑﺎﻳﺪ ﺑﺎﺭ ﺩﻳ&= #64405;ﺮ ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ<= /span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ،ﻭ &= #65165;ﻣﮑﺎﻧﺎﺕ ﺑﻴﺸﺘﺮﻯ ﻣﺘﻮ&#= 65247;ﺪ ﺷﻮﺩ. ﮐﻪ ﻋﺎﻗﺒ= ﺖ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ&#= 65239;ﺎﺋﻢ ﺑﺮﺳﺪ. ﺗﺎ ﺑﺎ ﻃ= ;ﺮﻳﻘﺖ وولایت ﻣﻬﺪﻯ= ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ،ﺑﻨﻮﺭ = 5197;بّ ﺮﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﺪ. ( ﺷﻬﺎﺩﺕ ﻃﻠﺒﻰ= ) حتی در جنگ مقدّس &#= 65203;ﺎﻟﮑﺎﻥ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻃ&= #65248;ﺒﻰ ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺧﺴﺘﮕﻰ ﺍﺯ ﺯﻧ&= #65194;ﮔﻰ ﻭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﺠﺎﺕ. ﺧﻮ= ;ﺩﮐﺸﻰ ﺟﻬﻨّﻢ ﺳﺎﺯ ﺍ&#= 65203;ﺖ، ﻭ ﻣﻮﻟﺎ ﻋﻠﻰّ &= #65251;ﻴﮕﻔﺖ،ﮐﻪ ﻣﺮﮒ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺍ ﺑ᥾= 8;ﺸﺘﺮﺍﺯ ﻋﻠﺎﻗﻪ ﻃﻔﻞ ﺑ&= #65208;ﻴﺮ ﻣﺎﺩﺭ ﺩﻭﺳﺖ ﺩ&= #65165;ﺭﻡ. ﮔﺮﭼﻪ ﺍﻗﺪﺍﻡ &= #65169;ﺨﻮﺩ ﮐﺸﻰ ﻫﻢ ﻧﻤﻴﮑ&= #65256;ﺪ، ﺗﺎ ﺯﻭﺩﺗﺮ ﺑﻮ&= #65227;ﺪﻩ ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺭﺟﻌﺖ ﻓﻮﻕﺑﺸ&#= 65198;ﻯﺧﻮﺩﺑﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br style=3D'mso-sp= ecial-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM081><span dir=3DLTR>M081</span></a><span dir=3DLTR> </spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span dir=3DLTR><span style=3D'mso-spacerun:yes'> </span></span= ><b><span lang=3DAR-SA>تفاوت انسان و حیوا= 606; <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﻧﻈﺮ ﻣﮑﺎﺗﺐ ﻣ&= #65192;ﺘﻠﻒ ﻓﮑﺮﻯ،ﺑﻴﻦ ﺍ= 5255;ﺴﺎﻥ ﻭﺣﻴﻮﺍﻥ ﺗﻔﺎ&#= 65261;ﺗﻬﺎﻯ ﻣﻌﻴﻨﻰ ﻫﺴﺖ. ﺍ= ﻧﺴﺎﻧﻬﺎ ﺍﺯ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺍﺟﺪﺍﺩ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺍﺯ &#= 64400;ﺎﻣﻠﺘﺮﻳﻦ ﻓﺼﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻣﺎﻧﻨﺪﻯ،ﮐﻪ = 5165;ﺻﻞ ﻣﺸﺘﺮﻙ ﻣﻴﻤﻮ&#= 65253; ﻭﺍﻧﺴﺎﻥ ﺑﻮﺩ&#= 65257; ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﺍﻟﺒﺘﻪ ﺍﻧﻮﺍ&#= 65225; ﻗﺒﻠﻰ ﻣﻨﻘﺮﺽ &= #65255;ﺴﺒﻰ ﻣﻴﺸﻮﻧﺪ. ﻳﻌﻨ&= #65264; ﻫﻤﻴﺸﻪ ﻧﻮﻉ ﺑ&= #65260;ﺘﺮﻯ ﺍﺯ ﺑﻴن ﺒﻬﺘﺮ&#= 65165;ﻥ ﻗﺒﻠﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. که ﻨﺘﻴﺠﻪ ﺗﮑ= 5166;ﻣﻠﺎت ﻄﺒﻴﻌﻰ،ﻭ ﺩﮔ= 5198;ﮔﻮﻧﻴﻬﺎﻯ ﮊﻧﺘﻴﻚ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﮊﻧﻬ&= #65166; ﺍﻳﻦ ﺟﻬﺸﻬﺎ ث&#= 1576;ت ﻣﻴﮕﺮﺩﺩ. ﮔﺮﭼ&= #65258; ﺑﻘﻮﻝ ﻋﻠﻤﺎﻯ &= #64394;ﻧﺘﻴﻚ ﺍﺯ ﻳﻚ ﻣﻴﻠﻴﻮ&= #65253; ﺟﻬﺶ ﺩﺭ ﮊﻧﻬﺎ = ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﺑﻨﻔﻊ ﻣﻮﺟﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65199;ﻧﺪﻩ ﺍﺳﺖ. ﻭﺑﻘﻴﻪ ﮐ= ﺸﻨﺪﻩ ﻳﺎ ﺗﻀﻌﻴﻒ ﮐﻨ&= #65256;ﺪﻩ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻣﻮﺟﻮﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺁﻥ ﻳﻚ ﺟﻬﺶ ﺍﻣ= ﮑﺎﻧﺎﺕ ﺑﻴﺸﺘﺮ ﺟﺴﻤﻰ &= #65261;ﻋﺼﺒﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;،ﻭﻧﻮﻉ ﻭ ﻓﺼﻞ بشری ﺟA= 194;ﻳﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭﺑﻘﻴﻪ ﺍﻓﺮﺍﺩ ﻧﻮﻉ، &#= 65259;ﻤﭽﻨﺎﻥ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﻳ&= #65166; ﺑﺪﺗﺮ ﺍﺯ ﺧﻮﺩ&= #65197;ﺍﺗﻮﻟﻴﺪ ﻣﻴﮑﻨﻨﺪ ﻭﻫﻤ&#= 64405;ﻰ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﻧﻮﻉ ﺟﺪﻳﺪ ﭘﻴ&= #65194;ﺍ ﺷﺪﻩ، ﺍﻣثاﻝ A= 191;ﻮﺩﺭﺍ ﻓﺮﺍﻭﺍﻥ ﺗﻮﻟ&#= 65268;ﺪ ﻣﺸﻞ ﻣﻴﮑﻨﺪ. ﺗ= ﺎﺑﺎﺯ ﻳﮑﻰ ﺍﺯ ﺟﻬﺸﻬ&= #65166; ﻭﻣﻮﺗﺎﺳﻴﻮﻧ= 5260;ﺎ،ﺍﻣﮑﺎﻧﺎﺕ ﺑﻬﺘﺮﻯ ﺍﻳﺠﺎ&#= 65193; ﮐﻨﺪ. ﻭﺗﮑﺎﻣﻞ = ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ ﻫﻴﭽﮕ&#= 65166;ﻩ ﻣﺘﻮﻗﻒ ﻧﻤﻴﺸ&#= 65262;ﺩ. ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ = ﺑﻬﺒﻮﺩﻯ ﺃﻧﺪﻙ ﺍﺯ ﻧﻮﻉ = ﻣﻴﻤﻮﻧﻰ،ﺑﻤA= 198;ﻭﺭ ﺗﺒﺪﻳﻞ ﺑﺎﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﻣﻴﻤﻮﻥ ﻧﻤﺎ،= 5261; ﺳﭙس ﺑﻄﺒﻘﺎﺕ &#= 65169;ﺸﺮﻯ ﺑﻬﺘﺮ،ﭼﻮﻥ ﺍ= 5255;ﺴﺎﻥ ﻧﺌﻨﺪﺭﺗﺎﻝ ﺩ&#= 65197;ﻫﺸﺘﺎﺩ ﻫﺰﺍﺭسال ﭘﻴʌ= 06;،ﻭ ﺍﻧﺴﺎﻥ ﭘﮑﻦ ﺧ&= #65166;ﻭﺭ ﺩﻭﺭ ﺩﺭ ﭼﻬﻞ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ،ﺑﺎ= 5255;ﺴﺎﻧﻬﺎﻯ ﺍﻣﺮﻭﺯﻯ ﺭﺳﻴ&#= 65194;ﻩ،ﻭﺩﺭ ﻧﮋﺍﺩ ﻫﺎﻯ ﻣﺨ&= #65176;ﻠﻒ، ﮐﻪ ﻫﻤﮕﻰ ﻧﻴﺰ = ﺗﻐﻴﻴﺮﺍﺕ ﻭﺗﮑﺎﻣﻠﺎﺕ ﻃ&#= 65170;ﻴﻌﻰﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ،= 5169;ﺮﺣﺴﺐ ﻧﻈﺮﻳّﺎﺕ ﺩﺍ= 5197;ﻭﻳﻦ ﻭ ﺍﻣثاﻝ ﺍﻭ ﻳ&#= 65166;ﻓته اﻧﺪ. ﺗﺎ ﻧﮋﺍﺩ = ﺳﻔﻴﺪ ﺁﺭﻳﺎﺋﻰ ﺩﺭ ﺷ&= #65166;ﻧﺰﺩﻩ ﻫﺰﺍﺭﺳﺎﻝ ﭘﻴ&#= 65206;،ﻭ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65193;ﺭ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﭘﻴﺶ ﭘﻴﺪﺍ ﺷﺪ&= #65255;ﺪ. ﮐﻪ ﻭﻇﻴﻔﻪ ﺍﻟ&= #65260;ﻰ ﺗﮑﺎﻣﻞ ﻧﻴمخ = 575;ﺭﺍﺩﻯ ﺳﻠﻮﮐﻰ ﺁﻏﺎﺯ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﮐﻴﻮﻣﺮث ﻳ&#= 65166; ﺁﺩﻡ، ﺍﻭﻟﻴﻦ &#= 64344;ﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65219;ﺮﻳﻘﺖ ﺳﻠﻮﮐﻰ، ﻭﺩﻳ= 5166;ﻧﺖ ﻋﻤﻠﻰ ﻭﺩﺍﻧﺘ&#= 65166; ﺭﺍ ﺩﺭ ﺷﻤﺎل ﻫ&= #65256;ﺪﻭﺳﺘﺎﻥ ﺍﻳﺠﺎﺩ ﮐﺮﺩ. ﺗ= ﺎ ﻧﻮﺑﺖ ﺑﭙﻴﺎﻣ&#= 65170;ﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65169;ﻌﺪﻯ ﻣﻴﺘﺮﺍ ﻳﺎﻧﻮ&#= 65185;، ﻭﺑﻮﺩﺍ ﻭﺯﺭﺩ&#= 65207;ﺖ، ﻭ ﻣﺴﻴﺢ ﻭﻣﺤﻤ&= #65194; که ﺭﺳﻴﺪ، ﻫﻤ@= 405;ﻰ ﺁﺭﻳﺎﺋﻰ ﺑﻮﺩ&#= 1607; اﻧﺪ. ﻗﺮﻳش ﻨﻴ&#= 65200; ﺯﺭﺩﺷﺘﻰ ﺩﺭ ﻓ&= #65198;ﻫﻨﮓ ﻭﻣﻬﺎﺟﺮ ﺍﺯ ﺍ&= #65267;ﺮﺍﻥ ﺑﻴﻤﻦ ﻭﻣﮑﻪ ﺑ&= #65262;ﺩﻧﺪ. ﺍﮔﺮ ﺻﺤﺒﺖ ﺍﺯ = ﻳﺎﻓﺘﻦ ﺟﻤﺠﻤﻪ ﺩﻭ ﻣﻴ&= #65248;ﻴﻮﻥ ﺳﺎﻟﻰ ﻣﻴﮑﻨﻨ&#= 65194;،ﻋﻤﻠﺎ ﻫﻤﺎﻥ ﺍﺟﺪﺍﺩ &= #65251;ﻴﻤﻮنی ﻮﺍﻧﺴﺎﻥ ﺑﻮﺩ&#= 1607; اﺳﺖ. ﻭ </span><span lang=3DFA style=3D'mso-bidi-= language: FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﻧﻴﺰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ ﺁﻏﺎ&= #65199; ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻧ= ﺨﺴﺘﻴﻦ ﺁﻧﻬﺎ،ﻣﻬﺪﻯ = 5251;ﻮﻋﻮﺩ</span><span lang=3DFA> </span><span lang=3DAR-SA>ﻣﺤﻤﺪ ʄ= 00;ﺎﺷﻒ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ یا سوشیانت سوم زردشت ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭ ﻳﻚ ﺭﻭﺡ= ; ﻣﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺍﻧﻮﺍ&= #65225; ﻭﺻﻮﺭﺗﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ، ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65191;ﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ. ﻭ ﻫﺮﺑﺎﺭ ﺑﺎ ﺗ= ﻮﻟﺪ ﻭﻣﺮﮒ،ﺑﮑﺮﺍA= 251;ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮﻯ ﻣﻴﺮﺳﺪ. ﻭﭼﻮﻥ = ﺑﻌﻘﻞ ﮐﺎﻓﻰ ﺭﺳﻴﺪ، &#= 65165;ﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺩﺍﺭﺩ. = ﮐﻪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ&#= 1548;ﻭ ﺑﺨﻮﺍﻫﺪ ﮐﻪ ﺳ&= #65198;ﻳﻌﺘﺮ ﺍﺯ ﺗﮑﺎﻣﻞ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65219;ﺒﻴﻌﻰ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587;،ﺧﻮﺩﺭﺍ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻫﻔﺖ ﻫﺰﺍﺭ ﺑﻌ&= #65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﻫ= ﻤﭽﻨﺎﻥ ﺑﺘﮑﺎﻣﻞ ﺍﺩﺍ&#= 65251;ﻪ ﺑﺪﻫﺪ ﺍﮔﺮ ﺍﻳ&= #65256;ﻚ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548; ﺑﺸﻬﻮﺩ ﻭﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ. ﺍ= ﮔﺮ ﭘﻨﺞ ﺷﻬﻮﺩ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻣﻬﺎﻯ ﭘ&#= 65268;ﺶ ﺍﺯ ﻣﺤﻤﺪ ﺭﺍ ﻧ= ﻴﺰ ﺗﺠﺪﻳﺪ ﻧﻤﺎﻳ&#= 65194;. ﺩﺭ ﻭﺍﻗﻊ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻃﺒﻴﻌﺖ ﺍﻧﻮﺍ&#= 65225; ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻭﻟﻰ ﻋﻠﻢ ﻃﺒﻘ&= #65258; ﺑﻨﺪﻯ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺭﺍ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﻓﺼﻮﻝ ﻣﺸﺘ&= #65198;ﮐﻰ ﺷﺒﻴﻪ ﻫﻢ ﺩﺍﺭ&= #65255;ﺪ ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺗﻦ ﻫﻤﭽﻨﺎﻥ ﺣ&= #65268;ﻮﺍﻥ،ﻭﻟﻰ ﺩﺭ ﻋﻘﻞ ﻭ ﺫﻫﻦ= ﻣﺘﻔﮑّﺮ،ﮐﻪ ﺧﻮﺩ ﺟﻬﺎﻧﻰ ﺍ&= #65199; ﻣﮑﺎﻧﻴﺰﻣﻬﺎ= 5263; ﻧﺎﺷﻨﺎﺧﺘﻪ ﻣ&#= 65166; ﺩﺍﺭﺩ. ﮐﻪ ﻋﻠﻢ= ﺍﻟﻤﻌﺮﻓﻪ ﺍﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻯ ﺗﺎﺣﺪﻭﺩﻯ ﺍﺯ &= #65153;ﻥ ﻧﻈﺮﻳّﺎﺗﻰ ﺩ= 5165;ﺭﺩ. ﻭﻧﺘﻴﺠﻪ ﺍﻳﻦ &= #65175;ﻔﮑﺮﺍﺕ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺑ&= #65200;ﺑﺎﻥ ﻭ ﺭﻓﺘﺎﺭ،ﻭﺑ= 5166;ﺧﻠﺎﻕ ﻭ ﮐﺮﺩﺍﺭ و هم &#= 65199;ﻳﺴﺘﻰ ﺑﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65261;ﺑﺎ ﻃﺒﻴﻌت ﻤﻴﻨﻤ= 5166;ﻳﺪ. ﻟﺬﺍ ﺍﺯ ﺁﻏﺎﺯ = ﻓﻠﺴﻔﻪ،ﺍﻧﺴA= 166;ﻥ ﺭﺍ ﺣﻴﻮﺍﻥ ﻧﺎ&= #65219;ﻖ ﮔﻔﺘﻨﺪ. ﮐﻪ ﺩﻳ= ﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﭼﻨ&#= 65166;ﻥ ﻧﻴﺴﺘﻨﺪ. ﺍﻟﺒ&= #65176;ﻪ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺩ&#= 65267;ﮕﺮﻯ ﺑﺘﺪﺭﻳﺞ ﭘﻴﺪ&#= 65165; ﺷﺪﻩ،ﮐﻪ ﻓﺮﻕ &#= 65165;ﻧﺴﺎﻥ ﺑﺎ ﺣﻴﻮﺍﻧﻰ ﭼ&= #65262;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﻤﻮﻥ ﺍﺳʋ= 74;. ﻣﺎﻧﻨﺪ ﺗﮑﻨﻮﻟﻮﮊﻯ ﻭ &= #65175;ﻤﺪﻥ ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ ﻭ= ﻋﺮﻓﺎﻥ ﻭ ﺧﺪﺍ ﺷﻨﺎﺳﻰ.= ﻳﻌﻨﻰ ﮐﻮﺷﺶ ﺑﺮﺍﻯ ﺗ&= #65212;ﻮﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺍﺯ = ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻧﮋﺍﺩ ﺁﺭﻳﺎ ﺍ&= #65199; ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﭘﻴﺶ ﺩﺭ ﺟﻨﻮﺏ = ﺳﻴﺒﺮﻯ ﻭﺷﻤﺎﻝ ﻫﻨﺪﻭ&#= 65203;ﺘﺎﻥ،ﺩﺭ ﻳﺦ ﺑﻨﺪﺍﻥ ﺍﺧ&= #65268;ﺮ ﺑﺴﻮﻯ ﺟﻨﻮﺏ ﻣ&= #65260;ﺎﺟﺮﺕ ﮐﺮﺩﻧﺪ. ﮐﻪ ﺿﻤ= ﻨﺎ ﻓﺮﺍﻭﺍﻥ ﺷﺪﻩ &= #65169;ﻮﺩﻧﺪ. ﻭ ﻏﺬﺍ ﻭ ﺷﮑﺎﺭ= ﮐﺎﻓﻰ ﻧﺪﺍﺷﺘﻨﺪ. ﮐﻪ = ﺑﺮﺧﻰ ﺑﻬﻨﺪ ﻭﺑﺮﺧﻰ &= #65169;ﺎﻳﺮﺍﻥ،ﻭ ﺑﺮﺧﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺎﺭﻭﭘﺎ = ﮐﻮﭺ ﮐﺮﺩﻧﺪ. ﻭﺩﺭ ﺍ= ﻳﺮﺍﻥ ﺍﺯ ﭘﻨﺞ ﻫﺰﺍﺭ = ﺳﺎﻝ ﭘﻴﺶ،ﻫﺮ ﻫﺰﺍ= 5197; ﺳﺎﻝ ﺗﻘﺮﻳﺒﺎ &= #65267;ﻚ ﻣﻮﺝ ﺁﺭﻳﺎﺋﻰ &= #65183;ﺪﻳﺪﻯ ﺑﺎﻳﺮﺍﻥ ﻣﻴﺮ&#= 65203;ﻴﺪ،ﻭ ﺟﺎﻣﻌﻪ ﻫﺎﻯ ﻣ&= #65166;ﺩ ﻭ ﻫﺨﺎﻣﻨﺸﻰ ﻭ = ﺍﺷﮑﺎﻧﻰ ﻭﺳﺎﺳﺎﻧﻰ،ﺣ@= 401;ﻮﻣﺘﻬﺎﺋﻰ ﻣﺬﻫﺒﻰ ﻭﺳﭙس &#= 65255;ﻈﺎﻣﻰ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻧ&#= 65194;. ﮐﻪ ﭘﻴﺸﺪﺍﺩﻳ&#= 65166;ﻥ ﻭﮐﻴﺎﻧﻴﺎﻥ ﻗ&#= 65170;ﻠﺎ،ﺑﻴﺸﺘﺮ ﺣﮑﻮﻣﺘﻬﺎﻯ ﺩ&#= 65267;ﻨﻰ ﺑﻮﺩه اﻧﺪ. ﻭﺩ&#= 65165;ﻧﺘﺎﺋﻰ ﻭ ﻣﻴﺘﺮﺍﺋﻰ ﻭ = ﺑﻮﺩﺍﺋﻰ ﻭ ﺯﺭﺩﺷﺘﻰ ﺍﺳ&= #65166;س ﻤﺸﺘﺮﻙ ﻋﻘﺎﻳ&#= 65194; ﺩﺍﺭﻧﺪ،که همگی ﺩﺭﻳﻚ ﻧʌ= 40;ﻄﻪ ﺑﺎﻫﻢ ﺷﺮﻳﻚ ﺑ&= #65262;ﺩه اﻧﺪ. ﻭﻫﻤﺎﻥ ﺳ&= #65248;ﻮک اﻟﻬﻰ. ﻳﻌﻨﻰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺍﺭﺍﺩﻯ&#= 1548;ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑﻬﻤ&#= 65166;ﻥ ﺗﻌﺪﺍﺩ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﻴﺪﻧﺪ. ﮐﻪ ﺯﺭﺩﺷﺘﻴﺎ&#= 65253; ﺩﺭ ﺷﻬﻮﺩ ﭼﻬﺎ&= #65197;ﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﺭ ﻣﺮﺗﻀʌ= 62;ﻯ ﺍﻳﻠﻰ ﻳﺎ ﺍﻳﻠ&= #65268;ﺎ،ﻭﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﻣﺼ&= #65220;ﻔﻮﻯ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺸﺘﻨﺪ. ﺗﺎ ﺑﺎ ﻭﻟﺎﻳﺖ = ﺟﺪﻳﺪ ﻣﺴﻴﺢ،ﺷﻬﻮﺩ = 5183;ﺪﻳﺪ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65261;ﻋﺮﺵ ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﺭﺍ ﺭﺳﻴﺪﻧﺪ ﻭ&= #65169;ﺎ ﻣﺤﻤﺪ ﺍﺯ ﻗﺮﻳ&= #65206; ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ، ﺑﺸﻬﻮﺩ ﺑﺎﺯ ﺑ&= #65198;ﺗﺮ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭ ﻋﺮش &#= 65198;ﺣﻤﺎﻥ،ﺑﺨﻠ᥻= 8; ﺑﺎﺯﻣﻴﮕﺮﺩﻧ= 5194;. ﻭﺗﺎ </span><span lang=3DFA style=3D'mso-bidi-language:= FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﻧﻮ<= /span><span lang=3DAR-SA>ﺑﺖ ﻣﻬﺪﻯ ﻣA= 262;ﻋﻮﺩ ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺪ. ﮐﻪ ﺑﻨﻮ= ﺭ ﺭﺏّ رﺣﻤﺎﻥ ﻭ &#= 65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﻣﻌﺮﺍﺝ ﻭ = ﺍﺳﺮاء ﺩﺍﺭﻧﺪ. ﻭﺗﺎ ﺃ= ﺑﺪ ﺍﻳﻦ ﺗﺠﻠّﻴﺎ= 5173; ﺟﺪﻳﺪ ﺍﺩﺍﻣﻪ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ،ﺗﺎ ﺑﻨ= 5262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮ ﺑﺮﺳﻨﺪ. ﻭ= ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﻭﺑﺎﺯﮔﺸﺖ ﺑﺴ&#= 65262;ﻯ ﺧﺪﺍﻯ ﺍﻟﻠﻪ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﻨﺪ. ﭘس ﺑﺎ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻫﺪﻑ ﺍﻳﻦ ﻧﻮﻳ&= #65204;ﻨﺪﻩ، ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺧ&#= 65262;ﺩﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩﻩ،= 5169;ﺎﻟﻮﻫﻴّﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﺎﻧﻴﻢ. ﮐﻪ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺑﻌﺪ،ﻳ= 5242; ﺭﻭﺡ ﻣﻮﻓﻖ ﺷﺎ&= #65259;ﺪ ﻗﺎﺋﻢ ﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺩﺍﺭﺩ،= 5261; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻭ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DLTR>.</span><span dir=3DRTL></span><span dir=3DRTL></span> <span lang= =3DAR-SA>ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺗﺠ&#= 65198;ﺑﻪ ﺷﺨﺼﻰ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ ﻣﺤﻤﺪﻯ ﺩﺍﺷﺘ&#= 65258;،ﻭﺍﺯ ﻣﺤﻞ ﻣﺸﻬﻮﺩﺍ&#= 65173; ﺧﻮﺩ ﻣﻴﮕﻮﻳﻢ. = ﻭﻫﺮﮐس ﺑﺎﻳﺪ ﺧﻮﺩ ﺑﺮ&= #65261;ﺩ،ﺗﺎ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﭼﮕﻮﻧﻪ ﺑﺒﻴﻨ&#= 65194;. ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺗﻮﺻﻴﻒ ﻭﺗﻌﺮ&#= 65267;ﻒ ﻧﻤﺎﻳﺪ. ﺩﺭ ﻭﻟ= ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﭘﻨﺞ ﺷ&= #65260;ﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ،ﻳA= 166; ﭘﻨﺞ ﻭﻋﺪﻩ ﺻﻠ&= #65166;ﺕ ﻭ ﺍﺭﺗﺒﺎﻁ،ﻭ= 5259;ﻤﺎن ﺨُﻤس ﭘﻴﺎﻣﺒA= 198; ﻭﺳﻬﻢ ﺍﻣﺎﻡ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>اﺴﺖ. که ﺴﺎ᥼= 7;ﮑﺎﻥ ﺑﺎﻳﺪ ﺍﻳﻦ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻳﺎ &= #64344;ﻨﺞ ﺣﺞ ﻋﻤﺮﻩ ﺧﻮﺩ&= #65197;ﺍ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65259;ﺎﻯ ﻧﻔس، ﺍﺯ ﺧﺪﺍ= 5261;ﻧﺪ ﺩﺭﺭؤﻳﺎﻫﺎ ﺑ= 5170;ﻴﻨﺪ. ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ &= #65187;ﺞّ ﺃﮐﺒﺮ ﺩﻳﺪﺍﺭ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭح القدس ﺑﺮﻭﻧﺪ= ; ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺩﺭ ﻧ= ;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﺩ= ﺭ ﻫﻤﻴﻦ ﮐﺮه ﺰﻣ&#= 65268;ﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198;. ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻣﺤﻤﺪﻯ،ﻣﻘﺎA= 249; ﺣﺴﻴﻨﻰ ﭘﻴﺮ ﮐ&= #65166;ﻣﻞ، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65220;ﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬی ﻤ&#= 65228;ﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ ﻳک= 740; اﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>±= 9;۱۳ ﻭلیّ اﻟﻬﻰ ﺯʌ= 55;ﺪﻩ، ﺑﮕﻔته ﭙﻴﺎﻣA= 170;ﺮ ﺩﺭﺟﻬﺎن هستند. ﻭﺗﻨﻬᥴ= 6; ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194; ﻭﻧﻪ ﺣﮑﻮﻣﺘﻰ &= #65169;ﺮ ﻣﺮﺩﻡ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻣﻘʋ= 66;ﻡ ﺣﺴﻨﻰ ﻧﻴﺰ ﺍﻣ&= #65166;ﻡ ﻫﺮ ﺯﻣﺎﻥ ﺩﺭﺟ&= #65260;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺍﺑﺘ= 5194;ﺍ ﺁﺷﮑﺎﺭ ﻭﺑﻌﺪ &= #65165;ﺯ ﺍﻣﺎﻡ</span><span dir=3DLTR></span><span lang=3D= FA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻋﺴ= ;ﮑﺮﻯ،ﻣﻮﺭﺩ ﻣﻌﺮﻓﻰ ﮐﺴﻰ ﻧ&= #65268;ﺴﺖ. ﻭﺧﻮﺩ ﻣﻮﺭﺩ ﺍ&= #65191;ﺘﻴﺎﺭ ﺍﻟﻬﻰ،ﺍﺯ ﺑﻬ= 5176;ﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65199;ﻧﺪﻩ ﺍﺳﺖ. ﮐﻪ ﭼﻮﻥ ﻭ= ;ﻓﺎﺕ ﮐﻨﺪ ﺟﺎﻧﺸﻴﻦ &= #65165;ﻭ ﻧﻴﺰ ﺑﻮﺳﻴﻠﻪ &= #65191;ﺪﺍﻭﻧﺪ، ﺍﺯ ﺑﻴﻦ ﮐﺎﻣﻠ&= #65166;ﻥ ﺩﻳﮕﺮ <span style=3D'mso-spacerun:yes'> </s= pan>ﺮﮔﺰﻳﺪﻩ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺁ= 5231;ﺎﺯ ﻏﻴﺒت ﺼﻐﺮﺍﻯ &#= 65165;ﻭ، ﭘس ﺍﺯ ﻣﺮﮒ ﺍﻣ&= #65166;ﻡ ﻗﺒﻠﻰ،ﮐﻪ ﻏﻴ= 5170;ﺖ ﮐﺒﺮﺍ ﻳﺎ ﻣﺮﮒ = ﻗﻄﻌﻰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﻣ= ﻘﺎﻡ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﮐ&= #65258; ﺑﻮﺩﺍ ﮐﺸﻒ ﮐﺮ&= #65193;، ﻭﻧﺎﻡ ﺷﻴﻮﺍ ﺩ&= #65165;ﺩ. ﻭﺯﺭﺩﺷﺖ ﻧﻮﺭ &= #65251;ﺮﺗﻀﻮﻯ ﺍﻳﻠﻴﺎ ﻳﺎ ﻋﺮ&= #65169;ﻰ ﺷﺪﻩ ﻋﻠﻰّ ﺑﻮ&#= 65193;. ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻓ&= #65166;ﻃﻤﻰ ﺩﺭ ﺗﺴﻤﻴﻪ ﻣﺤ&= #65252;ﺪﻯ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65251;ﺮﺗﻀﻮﻯ ﻭﻣﺼﻄﻔﻮﻯ ﻭﻗ&#= 65166;ﺋﻢ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ&#= 1548; ﻫﻤﮕﻰ ﺩﺭﺭؤﻳ= 5166;ﻫﺎﻭﺩﺭﻋﻮﺍ᥼= 7;ﻢﺍﻟﻬﻰﻣﻴﺒﺎ&= #65207;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻤﻴﺸﻪ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ&#= 65263; ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻣﺴﺘﻌﺪ ﻭﻃﺎﻟ&#= 65168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻭ = ﺑﺎﻫﻤّت ﺴﻠﻮﮐﻰ ﻭﻋﺸﻖ &= #65261;ﺍﻓﺮ، ﭘس ﺍﺯ ﺍﻣﺘﺤﺎ&#= 65255;ﺎﺕ ﭘُﺮ ﻣﺤﻨﺖ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﺑﻨﺠﺎﺕ ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭﺑﻘﻴﻪ ﺩﺭ ﻧﺴ&= #1582;ه های ﻣﺠﺪﺩ ﺑﺸA= 198;ﻯ،ﻭﻳﺎ ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭﻳﺎ ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﻳﺎ ﺭﺳﺨﻬﺎﻯ = ﺟﻤﺎﺩﻯ ﻭ ﺣﺘﻰ ﻭﺳﺨﻬﺎ&= #65263; ﺗﺤﺖ ﺟﻤﺎﺩﻯ،= 5175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﮑﻨﻨﺪ. ﺗ= ﺎ ﺩﻭﺑﺎﺭﻩ ﺑﻨﻮ&#= 65225; ﺑﺸﺮﻯ،ﻭ ﻫﻤﻴ= 5254; ﺳﻠﻮﻙ ﺗﺎ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺑﺎﻳﺪ ﺑﻴﺎﺑﻨﺪ. ﻭ ﺷﺎ= ﻳﺴﺘﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺸ&= #65262;ﻧﺪ. ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65251;ﺮﻯ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺳ&#= 65174;. که ﺒﺮﺍﻯ ﻋﺎﻣ= 5246; ﺑﺪﺍﻥ،ﭘﺎﺩﺍ= 88; ﻤﺮﺍﺗب ﺸﻬﻮﺩﻯ ﺩﺍﺭﻧ&#= 65194;. ﻭﻫﺮﮐﺪﺍﻡ ﺑﻬ&#= 65208;تی اﺳﺖ. ﺑﺨﺼﻮص ﺒ&#= 65260;ﺸت ﭽﻬﺎﺭﻡ ﺭﺟﻌت &#= 65236;ﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ. = ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ ﺁﺧﺮ ﺁﻧ&= #65260;ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﺑﺮﺍﻯ ﺑﻰ ﺧﺒﺮ&= #65165;ﻥ ﻭ ﺑﻰ ﺩﻳﻨﺎﻥ،&#= 64400;ﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ ﺩﺭ ﻧﺴ&= #65190; ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭﺍﻟّﺎ ﭘﻴﺮﻭ= 5165;ﻥ ﻣﺬﺍﻫﺐ ﺩﻳﻨﻰ &= #65193;ﺭ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻏ&= #65268;ﺮ ﺳﻠﻮﮐﻰ ﮐﻪ ﻣﺸ&= #65198;ﻙ ﻭ ﻣﺨﺎﻟﻒ ﺧﻮﺍ&= #65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ،ﻭﻣﺪﻋ᥾= 4; ﮐﺎﺫﺏ ﺧﺪﺍﺷﻨ&#= 65166;ﺳﻰ ﻭ ﺩﻳﻦ ﺷﻨﺎﺳﻰ = ﻣﻴﺒﺎﺷﻨﺪ، ﺩﻭﭼﺎﺭ ﻗﻬﻘﺮ&#= 65165;ﻫﺎﻯ ﻣﺴﺦ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ، ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﻬﺎ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﻣﺠﺪﺩ ﺑﺠﻬﺎن &#= 65192;ﻮﺍﻫﺪﺑﻮﺩ. ﺗﺎ ﺑﺎﺯ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺗﺎ ﻗﺎﺋﻢ ﺭﺍ ﺑ= ﺮﺳﻨﺪ،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194; ﺳﺎﻟﮑﺎﻦ ﺑﺮﺍ&#= 65263; ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65207;ﻬﻮﺩﻯ ﺟﺪﻳﺪ ﺧﻮﺩ، ﺑ&#= 65166;ﻳﺪ ﻣﺮﮒ ﻗﺒل اﺯ ﻣ&#= 65198;ﮒ ﺭﺍﺗﺠﺮﺑﻪ ﮐﻨ&#= 65256;ﺪ،ﺗﺎ ﺍﺣﺘﻤﺎﻟﺎ ﺑﺨ&#= 65248;ﻖ ﺑﺎﺯﮔﺮﺩﻧﺪ. ﻭ&= #65165;ﻟّﺎ ﺑﻘﻴﻪ ﺩﺭ ﻣﺮﮒ = ﻃﺒﻴﻌﻰ ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ &= #65153;ﺧﺮ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭ ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎ&= #65199; ﮔﺮﺩﻧﺪ، ﺍﺯ ﺧ&#= 65262;ﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﻣ&= #65268;ﺸﻮﻧﺪ. ﻭ ﭘﻴﺎﻣﺒﺮﻯ ﺗ&= #65166;ﺯﻩ ﻧَﻔََس وﻟﻰﺍ= ;ﻟﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﻭ ﺍﻣﺎﻡ &#= 65165;ﻣّﻰ ﺍﻭﻡ ﮐﺮﺩﻩ ﻭﻫ&= #65262;ﻡ ﻧﻤﻮﺩﻩ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ. ﮐﻪ ﺍﻳﻦ ﻫ= ;ﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺩﺍﺭﻧﺪ،= 5261;ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ. = ﻟﺬﺍ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍ&= #65247;ﻬﻰ ﻣﺴﻴﺢ ﺩﺭ ﺳﻰ ﺳ= ﺎﻟﮕﻰ ﺑﻮﺩ،ﻭﻧﻪ ﺗﻮ= 5247;ﺪ ﺍﺯ ﺷﮑﻢ ﻣﺎﺩﺭ.= ﻭﻣﺎﺩﺭ ﺍﻭ ﻣﺮﻳﻢ ﻧﻴﺰ&= #1548;ﻋﻤﻠﺎ ﻫﻤﺎﻥ ﻳﺤﻴﻰ ﻣ&= #65228;ﻤﺪﺍﻧﻰ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 1548;ﮐﻪ ﺭﻭﺣﻰ ﻣﻘﺪّس = 5261;(ﻣﺎﺭﻯ) ﺷﺪﻩ ﺩﺍﺷﺖ. ﻭ ﻣ= ;ﺤﻤﺪ ﺩﺭ ﭼﻬﻞ ﺳﺎﻟﮕ&= #65264; ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;،ﻭ ﻫﻤﻪ ﭘﻴﺎﻣﺒﺮ&#= 65165;ﻥ ﺍﺯ ﭘﺪﺭ ﻳﺘﻴﻢ = ﺑﻮﺩه اﻧﺪ. ﻳﻌﻨﻰ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻣﻬﺎ ﭘﺪ&#= 65197; ﺍﻟﻬﻰ ﻭﺍﻣﺎﻡ &= #65199;ﻣﺎﻧﻰ ﻧﺪﺍﺷﺘﻨﺪ. ﻭ ﺍ= ﻟّﺎ ﻣﺎﺩﺭ ﺍﻧﺒﻴﺎ&#= 1548;ﻫﻤﺎﻥ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;،ﻭ ﺻﺤﺒﺖ ﺍﺯ ﺟﻨس &= #65255;ﻤﻴﺒﺎﺷﺪ. ﻭﻫﻤﻴﺸﻪ ﻣﺤﻤ&#= 65194; ﻣﻴﮕﻔﺖ،ﻣﻦ ﻭ &#= 65227;ﻠﻰّ ﻭﺍﻟﺪﻳﻦ ﺷﻤﺎ &= #65259;ﺴﺘﻴﻢ. ﻳﻌﻨﻰ ﺩﻭ ﻭﺍﻟ&= #65194;،ﻳﺎ ﭘﺪﺭ ﻭﺟﺪّ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻭ&= #65259;ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65188;ﻤﺪﻯ ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ&#= 1548; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭﻣﺄﻣﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #65228;ﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ،ﺗﺎ = 5153;ﺧﺮ ﻋﻤﺮ ﺧﻮﺩ،ﻭﺣ= 5176;ﻰ ﻧﺎﻣﻰ ﺗﺎﺯه ا= 5247;ﻬﻰ ﺩﺍﺭﻧﺪ. ﻭﺳﺎﻟ&= #64401;ﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65193;ﻳﺎﻥ ﺳﻠﻮﮐﻰ ﻗﺒﻞ ﺍ&= #65199; ﻣﺤﻤﺪ ﺃﻫﻞ ﮐﺘ&= #65166;ﺏ ﻫﺴﺘﻨﺪ. ﻭﻧﻪ ﻳ= ﻌﻨﻰ ﮐﺘﺎﺏ ﻣﻘﺪّس = 5193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ، ﺑﻠﮑ= 5258; ﻭﻇﻴﻔﻪ ﻣﮑﺘﻮ&#= 65167; ﻭﻭﺍﺟﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ ﻭﺩﺭ ﺣﺎﻝ ﺳﻠﻮ&= #65241; ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍ&= #65247;ّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 65259;ﻤﮕﻰ ﺍﺩﻳﺎﻥ ﺣﺘﻰ ﺗ&= #65252;ﺎﻣﻰ ﻣﺬﺍﻫﺐ ﺍﺳﻠﺎ&#= 65251;ﻰ،ﺍﮔﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65194;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ،ﻋﻤﻠA= 166; ﺁﺧﻮﻧﺪ ﭘﺮﺳﺖ &= #65261; ﭘﻴﺮﻭﻫﺮ ﻭﻟﺎ&#= 65267;ﺖ ﻓﻘﻴﻪ ﻓﺎﺳﺪﻯ &= #65165;ﺳﺖ. ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷ&#= 65256;ﺪ ﻳﺎ ﺷﻴﻌﻰ. ﻭﭘﻴ= ﺮﻭﺍﻥ ﺁﻧﻬﺎ ﻧﻴﺰ ﻣﺸ&= #65198;ﻙ ﻧﺎﺑﺨﺸﻮﺩﻧﻰ &#= 65165;ﻟﻬﻰ،ﻭ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّ&#= 65250; ﻫﺴﺘﻨﺪ. ﮐﻪ ﭘﻴ= ﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ، ﺣﺘ= 5264; ﺍﮔﺮ ﺳﺮﺍﺳﺮ ﻋ&= #65252;ﺮ ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261; ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑ&= #65228;ﺒﺎﺩﺕ ﺑﺎﺷﻨﺪ. ﺯﻳﺮﺍ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65197;ﺗﺒﺎﻁ ﻭﺍﺗﺼﺎﻝ ﻭ ﺻﻠ&= #65258; ﻭﺻﻠﺎﺕ ﺑﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﻧﺪﺍﺭﻧﺪ. ﻭﺗﻨ&= #65260;ﺎ ﺧﺪﺍﻭﻧﺪ ﻭﻟﻰ &= #65165;ﻟﻬﻰ ﻃﺎﻟﺐ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻟﻘﺎﻯ ﺍﻟ= ﻬﻰ ﺭﺍ ﻣﻌﺮﻓﻰ ﻣﻰ = ﻧﻤﺎﻳﺪ. ﻣﺴﻴﺢ ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﻨﺪ ﭘﺪﺭ ﻧﺪﺍﺷﺖ،= 5259;ﻤﮕﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎ ﻧﻴﺰ ﭘﺪﺭ ﻧﺪﺍ&= #65207;ﺘﻨﺪ. ﺯﻳﺮﺍ ﺑﺎﺑﺘﮑ&#= 65166;ﺭ ﻭﻫﻤّﺖ ﺧﻮﺩ،A= 261; ﻫﺪﺍﻳﺖ ﻭﻳﮋﻩ &= #65165;ﻟﻬﻰ، ﺑﺸﻬﻮﺩ ﺗﺠﻠّ= 5264; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ&= #65263; ﺭﺳﻴﺪﻧﺪ. ﻭ ﺁﺩ= ﻡ ﻳﺎ ﮐﻴﻮﻣﺮث ﺍ&#= 65261;ﻟﻴﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻭﻟﻰ ﺍﻟﻌʌ= 00;ﻡ،ﻧﻪ ﭘﺪﺭ ﺩﺍﺷﺖ ﻭﻧ&= #65258; ﻣﺎﺩﺭ. ﻳﻌﻨﻰ ﻧ= ﻪ ﭘﻴﺮ ﺣﺴﻴﻨﻰ ﺩ&= #65165;ﺷﺖ ﻭﻧﻪ ﺍﻣﺎﻡ ﺯﻣ&= #65166;ﻥ ﺣﺴﻨﻰ. ﻭ ﻟﺬﺍ ﺧ= ;ﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﺪ ﺑﺪﺳ&#= 65174; ﺧﻮﺩ،ﺍﺯ ﮔﻞ،A= 261;ﺟﻮﺩ ﺁﺩﻡ ﺭﺍ ﺁﻓﺮﻳ&= #65194;. ﻳﻌﻨﻰ ﺍﻭﺭﺍ ﻫ&= #65194;ﺍﻳﺖ ﺑﻬﺪﺍ ﻭ ﺷﻬﻮﺩ = ﺍﻟﻬﻰ ﻧﻮﺭ ﺣﺴﻴﻨﻰ ﻭ&= #65227;ﺮﺵ ﺣﺴﻨﻰ ﺭﺳﺎﻧﺪ. = ﻭ(ﺣﻮﺍ) ﺳﺎﻟﻚ ﺩﺭ ﺍﻃﺎ&= #65227;ﺖ(ﺁﺩﻡ)ﻭلیّ اﻟﻬﻰ ﺳﻠﻮﻙ ﻭ&#= 65251;ﻨﻈﻮﺭ ﺍﺯﺩﻭﺍﺝ ﺟﻨﺴ&#= 65264; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯﺩﻭﺍﺝ ﺳʌ= 48;ﻮﮐﻰ ﻭﺯﻭﺝ ﻭﻫﻢ ﻧﺸ&= #65268;ﻨﻰ ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ<= /span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻣﻴ= ﺒﺎﺷﺪ. ﻭﺷﻔﻊ ﺍﻭ ﻳﺎ ﺩ= ﺭ ﮐﻨﺎﺭ ﭘﻴﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﺍﺯﺩﻭﺍﺝ ﺻﻴ&#= 65232;ﻪ ﻣﻮﻗﺖ ﻣﺘﻌﻪ، &#= 65267;ﻌﻨﻰ ﻗﺮﺍﺭ ﺩﺍﺩ ﻣﻮ&= #65239;ﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﺎ = ﻳﻚ ﺳﺎﻟﻚ، ﺑﺮﺍﻯ &#= 65267;ﻚ ﭼﻠّﻪ ﻭﺩﻭﺭﻩ &#= 64400;ﻮﺗﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﮔﺮ ﺍﺳﺘﻌﺪﺍﺩ ﺳﻠ&#= 65262;ﮐﻰ ﻧﺸﺎﻥ ﺩﺍﺩ،ﺑ= 5166; ﺗﻮﺳّﻞ ﺑﺼﻮﺭ= 5173; ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﺎ&= #65187;ﻮﺍﻟﻰ ﻣﻴﺮﺳﺪ. ﺁﻧﮕﺎ&= #65257; ﭘﻴﺮ ﻗﺮﺍﺭ ﺩﺍ&= #65193; ﺩﺍﺋﻢ ﺗﺎ ﺁﺧﺮ = ﻋﻤﺮ، ﻭ ﻳﻌﻨﻰ ﺗﺎ ﺷﻬ= ﻮﺩ ﻗﺎﺋﻢ ﺑﺎ ﺳﺎﻟ&= #65242; ﺩﺍﺭﺩ. ﺳﺎﻟﻚ ﺑ= ﺮﺍﻯ ﺧﺮﻭﺝ ﺍﺯ ﺣﻴﻮ&= #65165;ﻧﻴّﺖ،ﻭ ﺩﺧﻮﻝ ﺩﺭ ﺁﺩﻣ&= #65268;ّﺖ ﻭ ﺍﻧﺴﺎﻥ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺷﺪﻥ،ﺑ= 5166; ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﻨﺪ. ﻭ ﺍﻟ= ّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻨﻮﺯ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﻭ ﺑﺎ ﺷﺮﺍﺭﺗﻬﺎ &= #65261; ﺷﺮﻭﺭ ﻭ ﻏﺮﻭﺭ = ﻭ ﺟﻬﺎﻟﺖ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ. ﻭﻓﺮﺍﻭﺍﻥ ﻣﺮ&#= 64402; ﻭﺗﻮﻟﺪﺍﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺩﺍﺭﻧﺪ. ﺗﺎ ﻋﺎ= ﻗﺒﺖ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ. ﭘس ﻣﻌﻴﺎﺭ ﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﻓﺮﻕ ﺑﻴ&= #65254; ﺣﻴﻮﺍﻥ ﻭ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺒﺎﺷﺪ ﺗﻨﻬ&#= 65166; ﻣﻌﻴﺎﺭﻯ ﮐﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﺩﺭ ﻧﻈﺮ ﺑﺮﺍﻯ = ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﺗﻮﻟ= ﺪﺍﺕ ﺟﺪﻳﺪ ﺩﺍﺭﺩ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DLTR>.</span><span dir=3DRTL></span><span dir=3DRTL></span> <span lang= =3DAR-SA>ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﮐﺮﺍﻣﺎ&#= 65173; ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ،ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭ= ;ﺍﻥ، ﺻﺮﻑ ﺗﺤﻘّﻖ ﻭ&#= 65169;ﺎﻟﻔﻌﻞ ﮐﺮﺩﻥ ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ &= #64400;ﻪ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ &= #65251;ﺘﺤﻘّﻖ ﺗﻨﻬﺎ ﻧﻴﺎﺯﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﮐﺎﺭ ﺑﺮدﻯ ﺩ&= #65197; ﺟﻬﺎﻥ ﺑﺸﺮی ﻨ&#= 65194;ﺍﺭﺩ. ﻭ ﺑﻘﻴﻪ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺸﺮﻯ ﺑﺎﻟﻔﻌ&#= 65246;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺴﻰ ﻧﻴﺰ ﺩA= 197; ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﮐ&= #65166;ﺭﺑﺮﺩﻯ ﺩﺍﺭﺩ. ﺗﻨﻬﺎ ﺍ= ﺭﻭﺍﺣﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺁﻳﻨﺪﻩ، ﺭﺟﻌ= 5174; ﻭﺗﻮﻟﺪ ﺑﺠﻬﺎ&#= 65253; ﺩﺍﺭﻧﺪ، ﮐﻪ ﺍ&#= 65267;ﻨﻚ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ. ﻭﺗﻨﻬﺎ ﺑﺎ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﮐﻰ ﻭﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 5261; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺣﺴﻴﻨﻰ. ﺣﺘﻰ ﺍﮔﺮ ﻭﻯ ﺩ= ﺭ ﻣﺤﻴﻂ ﻏﻴﺮ ﻣﺴ&= #65248;ﻤﺎﻥ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎ ﺑﻬﺮ ﺩﻳA= 254; ﻭﻣﺬﻫﺒﻰ ﺯﻧﺪﮔﻰ ﻧﻤﺎﻳ&#= 65256;ﺪ. ﮐﻪ ﻫﻴﭻ ﺍﺭﺗﺒ&= #65166;ﻃﻰ ﺑﺎ ﺁﻧﻬﺎ ﻧﺪﺍ&= #65197;ﺩ . ﮔﺮﭼﻪ ﺧﻮﺩ ﺿﻤ= ;ﻨﺎ ﭘﻴﺎﻣﺒﺮﻯ،ﺩA= 197; ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65165;ﻭﻟﻰ ﺍﻟﻌﺰﻣﻬﺎﻯ ﭘ&#= 65268;ﺸﻴﻦ ﻣﻴﺒﺎﺷﻨﺪ . ﺗﺎ= ﺍﻳﻨﺠﺎ ﻓﺮﻕ ﺍﻧﺴﺎﻥ ﻭ&= #65187;ﻴﻮﺍﻥ ﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﮊ= ﻧﺘﻴﻚ،ﻭ ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎ&= #65251;ل ﺮﻭﺣﻰ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ، ﻋﻠّﺖ ﺁﻓﺮﻳﻨ= 5206; ﺍﻧﺴﺎﻧﻬﺎ ﻭﺗ&#= 65252;ﺎﻣﻰ ﻫﺴﺘﻰ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﺍﺯ ﻧﻈﺮ ﻓﻠﺴﻔﻰ ﺟ&= #65194;ﺍ ﺍﺯ ﻧﻈﺮ ﻋﻠﻢ ﺍ= ﻟﺄﻧﻮﺍﻉ،ﻭ ﺟﺪﺍ ﺍﺯ ﻓﻠﺴﻔ&= #65258; ﻋﺮﻓﺎﻧﻰ ﻭﺳﻠ&#= 65262;ﮐﻰ،ﺗﻔﺎﻭﺕ ﺍﻧﺴﺎﻥ ﻭﺣﻴﻮ&#= 65165;ﻥ ﺑﺮﺣﺴﺐ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﻓﺮﻕ ﻣﻴﮑﻨﺪ . ﻣ= ;ثلا ﻣﺎﺭﮐس ﮐﻪ ﺧﻮ&#= 65193;ﺭﺍ ﺁﻏﺎﺯﮔﺮﻓﻠﺴ= 5236;ﻪ ﻋﻠﻤﻰ ﻣﻴﺪﺍﻧ&#= 65204;ﺖ،ﻭﻳﺎ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ. ﻋﻤﻠﺎ ﻭﻯ ﺑﮕﻔ&= #65176;ﻪ ﻳﻚ ﻣﺤﻘﻖ ﻓﺮﺍ&= #65255;ﺴﻮﻯ ﻳﻚ ﺍﻳﺪﺁﻟﻴﺴ&#= 65174; ﺑﻮﺩ. ﻳﻌﻨﻰ ﺗﺤ= ﺖ ﺗﺄﺗﻴﺮ ﺳﻮﺍﺑ&#= 65238; ﺩﻳﻨﻰ ﻳﻬﻮﺩﻯ &= #65191;ﻮﺩ. ﮐﻪ ﻣﺎﺭﮐس ﮔﻔ&#= 65174; ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;. ﮔﻮﺋﻰ ﻧﻤﻴﺪﺍ&#= 65255;ﺪ ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ &= #65255;ﻴﺰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺟﺎ&= #65251;ﻌﻪ ﻫﺎ ﻭﺍﺟﺘﻤﺎﻋ&#= 65166;ﺕ ﻭ ﻫﻢ ﺯﻳﺴﺘﻰ ﻧ= ﻴﺮﻭﻣﻨﺪ ﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻧ&= #65260;ﺎ ﺩﺭ ﺟﺎمعه ﺮﺍ = 5193;ﺍﺭﻧﺪ. ﭘس ﭼﻨﻴﻦ ﻓﻠﺴ&#= 65236;ﻪ ﻣﺎﺭﮐﺴﻴﺴﺘﻰ &#= 65175;ﻮﺍﻥ ﻧﺠﺎﺕ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻨ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194; ﺍﺯ ﻣﺮﮒ ﻧﺪﺍﺭ&= #65193;. ﺯﻳﺮﺍ ﮐﻤﻮﻧﻴ&#= 65204;ﺘﻬﺎﻯ ﺑﻌﺪﻯ ﮐﻪ ﺧﻮﺩ&= #65197;ﺍ ﻋﻠﻤﻰ ﺗﺮ ﻣﻴﺪ&= #65165;ﻧﺴﺘﻨﺪ،ﻣﻨʄ= 01;ﺮﺧﺪﺍ ﻭﻫﺮﮔﻮﻧﻪ ﺯﻧ&#= 65194;ﮔﻰ ﺑﺮﺍﻯ ﺭﻭﺡ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻦ = ﻭ ﻗﻄﻌﺎﺕ ﺍﺳﺘﺨ&#= 65262;ﺍﻧﻰ ﺗﻦ ﺍﻭ، ﺑﺎ ﺍﺳ&= #64401;ﻠﺖ ﻣﻴﻤﻮﻥ ﻧﻮﻉ ﻗ&= #65170;ﻠﻰ ﺗﻔﺎﻭﺗﻬﺎﺋﻰ &#= 65193;ﺍﺭﺩ. <span style=3D'mso-spacerun:yes'> </span>ﺮﭼﻪ A= 207;ﺒﺎﻫﺘﻬﺎﺋﻰ ﻧﻴﺰ ﺩﺍﺭﻧﺪ. ﺍ= ﻣﺎ ﺗﻔﺎﻭﺕ ﺩﺭ ﺫﻫ&= #65254; ﻭﺩﺭ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﮐﻪ ﻣﺮﺍﺗﺐ ﺟﺪ&= #65267;ﺪی ﺪﺭ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;، ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧ&= #65166;ﺕ ﻧﻴﺴﺖ،ﻳﺎ ﺑﭽ= 5256;ﻴﻦ ﺩﺭجه اﻯ ﻧﻴﺴA= 174;. ﻟﺬﺍ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺩﻭﺑُﻌﺪﻯ ﻭ ﺍ&#= 65255;ﺴﺎﻥ ﺳﻪ ﺑُﻌﺪﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﺫﻫﻦ ﻭﻋﻘﻞ = ﺩﺍﺭﺩ،ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻓﺮ&#= 65165;ﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭼﻬﺎﺭﺑُﻌﺪﻯ= 48;ﺗﻦ ﻭﺫﻫﻦ ﻭﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺩ= ﺍﺭﻧﺪ. ﮐﻪ ﮔﻮﺋﻰ ﻓﺮﺷ&= #65176;ﻪ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺗ&#= 65252;ﺎﻡ ﮐﻬﮑﺸﺎﻧﻬﺎ ﺭ&#= 65165; ﺟﻮﻟﺎﻥ ﻣﻴﺪﻫ&#= 65256;ﺪ،ﻭﺳﺮﻳﻌﺘ᥷= 8; ﺍﺯ ﻧﻮﺭ ﻭ ﻓﮑﺮ= ﺣﺮﮐﺖ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﺍﻧﺴﺎ&#= 65253; ﻋﻘﻞ ﺩﺍﺭﻧﺪ. ﻭ= ﻧﻴﺰ ﺩﻳﮕﺮ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ، ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻣ&= #65268;ﻤﻮﻥ ﺭﺍ ﺩﺍﺭﺩ . ﮔﻮﺋ= ;ﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑ&= #65192;ﺼﻮﺹ ﮐﺎﻣﻞﺷﺪﮔﺎﻥ &#= 65207;ﻬﻮﺩﻯ ﺁﻧﻬﺎ، ﻣﺮﺯ ﻭ&#= 65203;ﻂ ﺑﻴﻦ ﺗﻤﺎﻡ ﺣﻴ&= #65262;ﺍﻧﺎﺕ ﻗﺒﻠﻰ ﻭ ﺗﻤﺎﻡ = ﻓﺮﺷﺘﮕﺎﻥ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﺎ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;، ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﺍﻣّﺖ ﻳﺎ ﺍﻣّﻰ ﺍﻭﻡ &= #64400;ﺮﺩﻩ(ﻭﺳﻂ)ﻫﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﺷﻬﻮﺩ ﺑﺎﻟ&= #65166;ﺗﺮ ﺩﺭﻣﻴﺎﻥ ﺃﺯﻟ&#= 65264; بی اﺑﺘﺪﺍﻭﺃʋ= 69;ﺪبی-ﻧﺘﻬﺎﻣﻴ&= #65170;ﺎﺷﻨﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻓﻠﺴﻔه ها ﺗﻔA= 166;ﻭﺕ ﺩﻳﮕﺮﻯ،ﺟﺰ ﻧ= 5166;ﻃﻖ ﻭ ﻣﺘﻔﮑّﺮ ﻫﺴ&#= 65174;. ﻭﻳﺎ ﺗﻔﺎﻭﺕ ﺻ&= #65256;ﻌﺘﻰ ﮐﻪ ﺗﮑﻨﻮﻟﻮﮊ&#= 65263; ﺭﺍ ﺩﺍﺭﺩ. ﻫﻨﺮ= ﻭ ﺍﺑﺪﺍﻋﺎﺕ ﺍﺩ&#= 65169;ﻰ ﺩﻳﮕﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻧ= ;ﺴﺎﻥ، ﻫﻤﮕﻰ ﭘﻴﺮﻭ ﻋ&= #65240;ﻞ ﺍﺳﺖ. ﻭ ﻋﻘﻞ ﭘﻴ= ;ﺮﻭ ﺗﮑﺎﻣﻞ ﻗﺒﻠﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ. ﻭﺍﻟّﺎ ﻋﻘﻞ ﺭ&#= 65165; ﻧﻤﻴﺘﻮﺍﻥ ﺗﻌ&#= 65248;ﻴﻢ ﮔﺮﻓﺖ ﻭ ﺁﻣﻮﺧ&= #65174;. ﻭﻋﻠﻢ ﻧﻴﺰ ﻋﻘ&= #65246; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺣ= ﺠﺎﺏ ﺍﻋﻈﻢ ﻋﻘﻞ ﺍﺳ&= #65174;. ﻭ ﺗﺎﺯﻩ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﻧﻴﺰ ﭘﺎﻯ ﭼﻮﺑ&= #65268;ﻦ ﺩﺍﺭﺩ، ﮐﻪ ﻣﻰ &= #65247;ﻨﮕﺪ ﻭﺭﺍﻩ ﻣﻴﺮﻭﺩ. = ﻭﻟﻰ ﻋﻘﻞ ﺍﻳﺪﺁﻝ ﻃ&= #65248;ﺐ،ﺩﺭ ﻧﻔس ﻟﻮﺍﻣﻪ ﻧ&#= 65240;ّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ. = ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺧﻮﺩ&= #65207;ﻨﺎﺳﻰ ﻭﺍﺻﻠﺎﺡ ﺁﻥ،= 5169;ﻌﻘﻞ ﮐﻠّﻰ ﻭﺍﻟﻬﻰ &#= 65261;ﻟﺪﻧّﻰ ﺭبّ اﻟﻨﻮع ﻴʌ= 28;ﻨﻰ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﻧﻔس ﻭﺭﻭﺍﻥ ﻣﻄﻤﺌ&#= 65256;ّﻪ ﻣﻴﻴﺎﺑﺪ. ﻭ ﺑﺎ= ﻧﻔس ﻣﻠﻬﻤﻪ ﺑﺨﻠﻖ &= #65255;ﻴﺰ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﺍﻳﻦ ﻋﺮﻓﺎﻥ ﻳﻮﻧﺎ&#= 65255;ﻰ، ﮐﻪ ﮐﺘﺎﺏ ﻧﻮﻳ&= #65204;ﻰ ﺩﺍﺷﺘﻨﺪ،ﺑﺮA= 165;ﻯ ﺗﺤﻘﻴﻖ ﺗﺎﺭﻳ&#= 65190; ﻋﺮﻓﺎﻥ،ﻣﺒﺪA= 155; ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺍﺯﻋﺮﻓﺎﻥ ﻣﺼ&#= 65198; ﻭﺑﺎﺑﻞ ﻭ ﻫﻨﺪ = ﻭ ﭼﻴﻦ، ﺑﺨﺎﻃﺮ &#= 65255;ﺒﻮﺩﻥ ﻧﻮﺷﺘﻪ ﻫﺎ ﻗﺎ&= #65169;ﻞ ﺑﺮﺭﺳﻰ ﻭﻣﻘﺎ&#= 65267;ﺴﻪ ﻋﺮﻓﺎﻥ ﺁﻧﻬﺎ&#= 1548;ﺑﺎ ﻋﺮﻓﺎﻥ ﻳﻮﻧﺎ&#= 65255;ﻰ ﻭﺑﻌﺪ ﺍﺯ ﺁﻥ ﻧ= ﻴﺴﺖ . ﺍﻓﻠﺎﻃﻮﻧﻴﺎ&= #65253; ﺗﺎﺑﻪ ﺳﻘﺮﺍﻁ &= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺷﺎﮔﺮ&#= 65193; ﻳﻚ ذِﻥ ﻋﺎﺭﻑ &#= 65259;ﻨﺪﻯ ﻣﻴﮕﻮﻳﺪ، ﮐﺎ= 5197;ﺷﺎﻥ ﺑﻮﺳﻴﻠﻪ ﺭﻭﺍ&#= 65239;ﻴّﻮﻥ ﺩﻧﺒﺎﻝ ﮔﺮﺩﻳ&#= 65194;. ﮐﻪ ﺯﻧﻮﻥ ﻭ ﻳﺎ= ﻫﻤﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺫﻭ ﺍ&= #65247;ﻨﻮﻥو ایّوب صبور ،= 5251;ﻌﺮﻭﻓﺘﺮﻳﻦ ﺁﻥ ﺍﻧﺒﻴﺎ ﺑﻮ&= #65193; ﮐﻪ ﻫﻤﮕﻰ ﺁﻧﺎ&= #65253; ﺩﺭ ﺑﺎﻳﺪ ﺿﻤﻦ = ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ ﺩﺍﻧﺴ&#= 65174;. ﮔﺮﭼﻪ ﻗﺒﻠﺎ ﻧ&= #65268;ﺰ ﻣﻴﺘﺮﺍﺋﻰ ﻭﻳ&#= 65166; ﺑﻮﺩﺍﺋﻰ ﺳﺎﺑ&#= 65240;ﻪ ﺳﻠﻮﮐﻰ ﺩﺍﺷت= 607; اﻧﺪ. ﺁﻧﮕﺎﻩ ﭘ&= #65268;ﺸﺮﻓﺖ ﻋﺮﻓﺎﻥ ﺩﺭ ﻧﻮ = ﺍﻓﻠﺎﻃﻮﻧﻴﺎ= 5253; ﭘﻴﺮﻭﺍﻓﻠﻮﻃ= 5268;ﻦ ذی النون در ﺍ&= #65203;ﮑﻨﺪﺭﻳﻪ ﻣﺼﺮ،ﮐﻪ ﺑﻌﺪ &#= 65169;ﺂﺗﻦ ﻭ ﺭﻡ ﺭﻓﺖ. ﻭ ﺁث= ;اﺭ ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎ&#= 65255;ﻰ ﺁﻧﺎن ﺪﺭﻓﻠﺎ= 5203;ﻔﻪ ﻣﺴﻴﺤﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺍﺭﺩ ﺷﺪ. ﮐﻪ ﺍﺑﺘﺪﺍ= ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ، ﻭﻟﻰ &#= 65169;ﻌﺪﺍ ﻣﺴﻴﺤﻴﺖ ﻗﺸﺮ&#= 65263; ﺭﺍ ﺑﺰﺑﺎﻥ ﻓﻠ&= #65204;ﻔﻰ ﺩﺭ ﺁﻭﺭﺩﻧﺪ. ﻭ= ﺑﺎﻟﺄﺧﺮﻩ ﻋﺮﻓﺎﻯ ﻣﺴﻠﻤ&#= 65166;ﻥ ﺍﻳﺮﺍﻧﻰ،ﺩﻧA= 170;ﺎﻟﻪ ﮐﺎﺭ ﻧﻮﺍﻓﻠﺎ&#= 65219;ﻮﻧﻴﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻨﺪ،= 5261; ﺑﺎﻭﺝ ﮐﻤﺎﻝ ﻓ&= #65228;ﻠﻰ ﺭﺳﺎﻧﺪه اﻧﺪ. &#= 64400;ﻪ ﺣﮑﻤﺖ ﻧﻈﺮﻯ، &#= 65227;ﺮﻓﺎﻥ ﺭﺍ ﻭﺳﻌﺖ ﮐﺎﻓ&= #65264; ﺩﺍﺩﻧﺪ. ﻭﻟﻰ ﻣ= ﻬﻢ ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﻳ&= #65166; ﻋﻤﻠﺎ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﺮﺣﺴﺐ ﺍﻋﺘﻘ&#= 65166;ﺩﺍﺕ ﻋﺮﻓﺎﻧﻰ ﻧﻈﺮ&#= 65263; ﺍﺳﺖ ﻭ ﻋﻤﻠﺎ ﻋ= ﺮﻓﺎﻥ ﻧﻈﺮﻯ، ﺗﺎﺑﻊ &#= 65175;ﻤﺎﻣﻰ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺍ&#= 65255;ﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64344;ﻴﺸﻴﻦ ﻣﻴﺒﺎﺷﺪ. ﮐﺎﻣ&= #65248;ﺎﻥ ﻫﺮ ﻭﻟﺎﻳﺖ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻣﻬﺎ ﭼﻮ&#= 65253; ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﻧﺪ، ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻟ= ﻰ ﮐﺎﺷﻒ ﺷﻬﻮﺩ ﺟ&= #65194;ﻳﺪﻯ ﻧﻴﺴﺘﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﺑﻴﺸﺘ&#= 65198; ﺗﻔﺎﻭﺗﻬﺎﻯ ﺍ&#= 65255;ﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ ﺣﻴﻮﺍﻥš= 8; ﺟﺰ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﻋ&= #65198;ﻓﺎﻧﻰ ﺭﺍﻫﻰ ﺩﺭﺳﺘﻰ &= #65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﺗﻔﺎﻭﺗ&#= 65260;ﺎﻯ ﺫﻫﻨﻰ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﺭﻭﺍﻧﻰ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ، ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ = ﺍﻟﻬﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﺍﻟ&= #65260;ﻰ،ﻣﺮﺑﻮﻁ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻭﻓﻮﻕ ﺑ&= #65208;ﺮﻯ، ﻭ ﻳﺎ ﺍﺣﻮﺍﻝ ﻭ= ﺻﻔﺎﺕ ﺩﻳﮕﺮﻯ،ﭼﻮﻥ = 5227;ﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺻﺒ= ﺮ ﻭ ﻋﻈﻤﺘﻬﺎﻯ ﺍ&= #65191;ﻠﺎﻗﻰ،ﮐﻪ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻭ&#= 65165;ﻗﻌﻰ ﻭﺍﺳﺎﺳﻰ ﻧﻮﻉ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺑﺎ A= 165;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ. = ﮔﺮﭼﻪ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻈﻤﺖ ﻧﺴﺒﺖ ﺑ&= #65256;ﻮﻉ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ. = ﻭﺍﻳﻦ ﻋﺮﻓﺎﻥ، ﻫﻤﺎ= 5253; ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﻭ = ﺳﻠﻮﻙ ﻋﻤﻠﻰ ﺍﺳﺖ،ﮐ= 5258; ﻫﺮﺍﻧﺴﺎﻥ ﻋﺎ&#= 65239;ﻞ ﻭ ﻋﺎﺷﻖ ﻭ ﻋﺎﻣ= ﻞ،ﺑﺎﻳﺪ ﺑﺎ ﻳﻚ ﻭﻟﻰّ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﻭ ﺑﺎ ﺯﻣﺎﻥ ﻣﺴﺎ&= #65169;ﻘﻪ ﺑﮕﺬﺍﺭﺩ،ﻭﺗA= 166; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺟﻠﻮ ﺑﻴﻔﺘﺪ. ﻋ= ﺮﻓﺎﻥ ﻫﻤﺎﻥ ﻓﻠﺴﻔﻪ &= #65259;ﺎ ﻭ ﺍﻓﮑﺎﺭ ﻭﻧﻈ&= #65198;ﻳّﺎﺕ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﺿﻤﻦ ﺗﺄﻳﻴ&= #65194; ﻧﻈﺮﻳّﺎﺕ ﻓﻴ= 5200;ﻳﮑﻰ ﻭ ﻋﻠﻤﻰ،ﺍﺯ ﺁ&#= 65253; ﺳﮑّﻮﻯ ﭘﺮﺗﺎ= 5167; ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65197;ﻭﺡ ﻭﺍﺯ ﻫﻢ ﺍﮐﻨﻮ&= #65253; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﻭﺣﺘﻰ ﺩﻳﺪﺍﺭ&#= 65259;ﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺍﺯ &= #65153;ﻳﻨﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﺯﻳﮕﻤﻮﻧﺪ ﻓﺮ&#= 65261;ﻳﺪ ﺻﺤﺒﺖ ﻋﻠﻤﻰ ﺍ&= #65199; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﮐﻤﭙﻠﮑﺶ ﻫﺎﻯ ﺁﻥ ﻧﻤﻮﺩ = ، ﻫﺸﺖ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺍﺳﺖ،ﮐﻪ ﻋﺮﻓ= 5166; ﮔﻔته اﻧﺪ. ﺑﺨ= 5212;ﻮﺹ ﺻﺮﻳﺢ ﺗﺮ ﺩﺭﻋ&= #65198;ﻓﺎﻥ ﺍﻳﺮﺍﻧﻰ ﻋﺼﺮ &= #65165;ﺳﻠﺎﻣﻰ ﻭﻭﻟﺎﻳﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﺤﻤﺪﻯ،ﮐﻪ ﺑ= 5208;ﻬﻮﺩﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﻧﻴﺰﺭﺳﻴﺪه اﻧﺪ. ﺻﺤﻨﻪ ﺭؤ&#= 65267;ﺖ ﺳﻤﺒﻮﻟﻴﻚ ﺳﺎ&#= 65247;ﮑﺎﻥ،ﺍﺯ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﺧﻮﺩ ﻭ ﺍﺯ ﻣﺮﺍ= ﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺑﻬﺸ&= #65176;ﻰ ﺧﻮﻳﺶ، ﻭ ﺟﻬﻨ&#= 65252;ﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65193;ﺭ ﺭؤﻳﺎﻫﺎ ﻣﻴﺒ= 5166;ﺷﺪ. ﮐﻪ ﺍﺑﺘﺪﺍ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ،ﺳﺮA= 165;ﺳﺮ ﺑﺪﻯ ﻫﺎﻯ ﺭﻭﺍ&= #65253;. ﻭ ﺳﭙس ﺭؤﻳﺎﻫ= 5166; ﺻﺎﻟﺤﻪ ﻭﺍﺻﻠ&#= 65166;ﺣﻰ ﺧﻮﺏ ﻭﺑﺪ،ﻭ ﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﺍﻟﻬﻰ ﻭﺷﻬﻮﺩ&#= 65263;،ﻭﻳﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩ ﻋﻘﻠﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺩﺭﺧﻮﺍﺏ،ﻭﻳA= 166; ﺩﺭﺗﻔﮑّﺮﺍﺕ = 5193;ﺭﺑﻴﺪﺍﺭﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;. ﮐﻪ ﻫﺮﻳﻚ ﻣﻌﺮ&= #65165;ﺟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻴﻚ ﺗﻌﺎﻟʌ= 64; ﺍﻟﻬﻰ،ﻭﺑﻬﺸ= ﺘﻰ ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﻬ&= #65176;ﺮ،ﺑﺨﺼﻮﺹ ﺑﻬﺸﺘﻬﺎﻯ ﭼﻬ&#= 65166;ﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭ ﮔﻮنه کاﻣﻠﺎﻥ ﻣﺤﻤA= 194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ. ﮐﻪ ﺑﻬﺸﺘﻬﺎﻯ &= #64380;ﻬﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ &= #65193;ﺍﺭﻧﺪ ﺑﻬﺸﺖ ﺍﻭﻝ ﺩﺭ&= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺭﺗﻮﻟ&#= 65194; ﺩﻭﻡ ﻭﺍﻟﻬﻰ ، &= #65169;ﺎﻣﻌﺼﻮﻣﻴّʋ= 74; ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺑ&= #65198;ﺩﻟﻬﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ. = ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﺯ ﺳﻄﺢ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ،ﻭ ﺷﺒﻬﺎ ﺑﻬﺸﺖ ﺩ&= #65261;ﻡ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭ&#= 64404;ﺮﺩﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﮐﻪ ﻟ&= #65196;ﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﺑﺮﺗﺮ ﻣﻴﻨﻮﻯ &= #65193;ﺍﺭﺩ. ﻭﺣﺘﻰ ﻣﺮﮒ ﺍﻳ&= #65254; ﮐﺎﻣﻠﺎﻥ ﺑﻌﻨ&#= 65262;ﺍﻥ ﺭؤﻳﺎﻯ ﻫﻤﻪ ﺷ&#= 65168; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﮔﺮﺩﺵ ﺩﺭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺭؤﻳ&#= 65166;ﻯ ﺁﺧﺮ،ﻫﻔﺖ ﻫﺰ= 5165;ﺭ ﺳﺎﻝ ﺑﺮﺍﻯ ﺩﻳ&= #64405;ﺮﺍﻥ ﻃﻮﻝ ﻣﻴﮑﺸﺪ. ﻭ= ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺑﺎ ﻣﺮﮒ = ﺷﻴﺮﻳﻦ،ﺑﻬﺸA= 174; ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻟﻪ ﺍﻧﺘﻈﺎ&#= 65197; ﺑﻬﺸﺘﻰ،ﺯﻳﺮ = 5227;ﺮﺵ ﺭﺏّ ﺭﺣﻤﺎﻥ، = 5261;ﺑﺎﻟﺄﺧﺮﻩ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #1548;ﮐﻪ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﻳﻚ ﻣﻮﺟﻮﺩﻳّ= 5174; ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺍﻭﻟﻴﺎﻯ = ﻣﺤﻤﺪﻯ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺑﻤﺮ&= #64402; ﻃﺒﻴﻌﻰ،ﺭﻭﺡ = 5191;ﻮﺩﺭﺍ ﺍﺯ ﺗﻦ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻧﺠﺎﺕ ﺑﺪﻫﻨﺪ&#= 1548;ﺗﺤﺖ ﺗﺪﺑﻴﺮﺍﺕ ﻭﻫ&#= 65194;ﺍﻳﺖ ﻭﺗﺮﺑﻴﺖ ﺭﺑﺮ&#= 65187;ﻤﺎﻥ،ﺑﻌﻨﻮᥴ= 5;ﻥ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺗ&#= 65192;ﻮﺍﻫﻨﺪﺑﻮﺩ. ﺗﺎﺩﺭ ﺗﻮﻟﺪ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﺑﺎ ﻓﺼ= 5246; ﺑﺮﺗﺮ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﻭ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﻴﺸﺘﺮ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺣﺘ&#= 65252;ﺎ ﻭ ﺳﺮﻳﻌﺘﺮ ﻭﺭ&= #65165;ﺣﺖ ﺗﺮ ﺑﺸﻬﻮﺩ ﻧﻮ&= #65197; ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺪ ﻭﺑﻄﺮﻳﻘﺖ ﺳﻠ&#= 65262;ﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ. ﺑﻬﺸﺘﻬﺎﻯ ﭼﻬ&#= 65166;ﺭﮔﺎﻧﻪ ﻣﺬﮐﻮﺭ،ﺑﺎﺯ = 5259;ﺮﻳﻚ ﭼﻬﺎﺭﮔﺎنه اʌ= 03;ﺖ. ﺑﻮﺳﺘﺎﻧﻰ ﻭﻣ&#= 64401;ﺎﻧﻰ، ﻭ ﺑﻬﺸﺖ ﻣﻘﺎﻣ&= #1740; ﻮﺷﻬﻮﺩﻯ،ﻭ ﺑ= 5260;ﺸﺖ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﻰ،ﻭ ﺑﻬﺸﺖ ﻧﻮﻋﻰ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ. ﻫﻤﻪ ﻣﻮ= ﺟﻮﺩﺍﺕ ﺩﺭ ﺗﻤﺎﻡ ﺍﻧﻮ&= #65165;ﻉ ﻭﻣﻘﺎﻣﺎﺕ ﺧﻮ&#= 65193; ﺩﺭ ﮐﻨﺘﺮﻝ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﻭ ﻃ&= #65170;ﻴﻌﺖ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﮑﻨﻨﺪ. ﻭلی غیر ﺳﺎﻟᤨ= 1;ﺎﻥ ﻣﺴﺖ ﻋﺎﻟﻢ ﻧﻮ&= #65227;ﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣ= ﻴﺒﺎﺷﻨﺪ. ﻫﺮﺷﻬﻮﺩﻯ ﺑﻬ&#= 65208;ﺘﻰ ﻭﻳﻚ ﺷﺐ ﻗﺪﺭﻯ = ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65262;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ،ﮐﻪ ﻧ= 5200;ﻭﻝ ﺭﻭﺡ ﻭﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﺑﺮ ﺩﻝ ﺷﺎﻫﺪﺍ&= #65253; ﮐﺎﻣﻞ ﺷﺪﻩ ﻣﺤ&= #65252;ﺪﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﻨ= ﮕﺎﻣﻰ ﮐﻪ ﻣﺄﻣﻮﺭﻳﺖ &= #65165;ﻟﻬﻰ ﺗﺎﺯﻫﻮﮐﺎﻣﻞ &#= 65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺑﻮی ﺎﺑ&#= 65248;ﺎﻍ ﻣﻴﮕﺮﺩﺩ. ﻳﺎ ﻫ= ﻤﺎﻥ ﺩﻳﺪﺍﺭ ﺑﺎﺭﺩ&#= 65261;ﻡ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﻧﺰله ﺍﺧﺮﻯ،ʌ= 61;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻬﺸﺖ ﭼﻬﺎʋ= 97;ﻡ ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ، ﻫﻔﺖ ﻫ&#= 65200;ﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﺎ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻘﻮّﻩ ﺟﺎﻟﺒﺘﺮﻯ،ک = 7; ﺸﺎﻳﺪ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻭﻯ ﺑﻨﻮﺭ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﻧﻴﺰﺑ&#= 65198;ﺳﻨﺪ،ﻭ ﺍﺯ ﭼﻬﺎﺭﺻﺪ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ،ﺩﺭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﺍﮔﺮ ﺗﺼ= ﻮﺭ ﮐﻨﻴﻢ،ﺗﮑﺎﻣA= 246;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﺁﻥ ﻧﻮﻉ A= 255;ﻴﺰ ﻣﺎﻧﻨﺪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﻮﺩه ﺒﺎﺷﺪ. ﮐ&= #65258; ﻗﻄﻌﺎ ﭼﻨﻴﻦ ﻧ&= #65192;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺑﺎﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﻳﻚ ﻣ= ﻮﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑﻌﺪﻯ،= 4400;ﻪ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ&= #1548; ﺳﺮﻳﻌﺘﺮ ﺍﺯ ﻧ&= #65262;ﺭ ﻭ ﻓﮑﺮ ﺭﻓﺖ ﻭ ﺁ= ;ﻣﺪ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻓﺮA= 207;ﺘﮕﺎﻧﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﮔ= 5262;ﺋﻰ ﺑﺎﻝ ﺩﺍﺭﻧﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ (ﺃﺑﺎ&= #65169;ﻴﻞ) ﻫﺴﺘﻨﺪ. ﻳﻌﻨﻰ = ﺑﺪﻭﻥ ﺑﺎﻝ. ﻭ ﺍﻟﺒﺘﻪ= ﮐﻪ ﻫﻤﻪ ﺣﻖ ﺩﺍﺭﻧ&= #65194;، ﻧﺘﻮﺍﻧﻨﺪ ﺁﻳ&#= 65256;ﺪﻩ ﻫﺎﻯ ﻋﻈﻴﻢ ﺗﺮ = ﺍﻟﻬﻰ ﺭﺍ ﺑﺎﻭﺭ ﮐﻨﻨ&= #65194;. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺗﻨﻬﺎ ﺻﺪ ﺳﺎﻝ ﭘﻴﺶ،&#= 64400;ﺴﻰ ﺑﺎﻭﺭ ﻧﻤﻴﮑﺮ&#= 65193; ﮐﺴﻰ ﺑﺂﺳﻤﺎﻥ &= #64344;ﺮﻭﺍﺯ ﮐﻨﺪ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﺩﺭ ﮐﺮﻩ ﻣﺎﻩ ﭘ= ﻴﺎﺩﻩ ﺷﻮﺩ. ﻭﭼﻨﺪﻯ ﺩ= ﻳﮕﺮ ﺩﺭ ﻣﺮﻳﺦ ﻭ ﺩﻭ= ﺭﺗﺮ ﻧﻴﺰ ﭘﻴﺎﺩﻩ ﺧ&= #65262;ﺍﻫﻨﺪ ﺷﺪ. ﻭ ﺗﻮﺭﻳﺴﺘ= ﻬﺎ ﺑﺮﺍﻯ ﮔﺮﺩﺵ ﺑ&= #65194;ﺍﻧﺠﺎﻫﺎ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ. = ﻭ ﻳﺎ ﺩﺭ ﻟﺤﻈﻪ ﺍ= ﻯ ﺑﺎ ﺍﻳﻨﺘﺮﻧﺖ&#= 1548;ﺍﺯ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ &= #65169;ﺎﺧﺒﺮﺍﺯﻫﺮA= 183;ﺮﻳﺎﻧﻰﻣﻴﺸﻮ= ;ﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4400;ﺎﺭﻝ ﻣﺎﺭﮐس ﻭﺑﺴﻴ= 5166;ﺭﻯ ﺍﺯ ﻃﺒﻴﻌﻴّﻮ= 5253; ﺑﻮﺟﻮﺩ ﺧﺪﺍ ﻣ&= #65228;ﺘﻘﺪ ﻧﻴﺴﺘﻨﺪ،ﮔﺮ@= 380;ﻪ ﺧﻮﺩ ﻣﺎﺭﮐس ﻣ&#= 65228;ﺘﻘﺪ ﺑﻮﺩ. ﻭﻟﻰ ﭘﻴﺮ= ﻭﺍﻥ ﺍﻭ،ﻃﺒﻖ ﻣﻌﻤ= 5262;ﻝ ﻫﻤﻪ ﭘﻴﺮﻭﺍﻥ &= #65251;ﮑﺎﺗﺐ،ﺣﺮﻑ ﺧﻮﺩﺭﺍ ﺑﻨﺎﻡ &= #65251;ﺎﺭﮐس ﻭ ﻣﺸﻬﻮﺭﻳﻦ ﻣ&= #65268;ﺰﻧﻨﺪ. ﺑﺨﺼﻮﺹ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻧﺠﻠﺰ،ﮐﻪ ﺗﻮﺿﻴﺢ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﻣﺎﺭﮐس ﺭﺍﻣﻴ= 5194;ﺍﺩﻩ. ﻭﮐﻤﻮﻧﻴﺴﺘﻬ= 5166; ﻋﻤﻠﺎ ﺣﺮﻑ ﺍﻧ&= #65184;ﻠﺰ ﺭﺍ ﻣﻴﺰﻧﻨﺪ. ﺑ= ﻌﺪ ﻟﻨﻴﻦ ﻓﻠﺴﻔﻪ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻣﺎﺭﮐس ﺭﺍ ﺳﻴ&#= 65166;ﺳﻰ ﮐﺮﺩ،ﻭﻣﺎﺭﮐA= 204;ﻴﺴﻢ ﺗﺒﺪﻳﻞ ﺑﻠﻴﻨ&#= 65268;ﺰﻡ ﺷﺪ. ﻭﺑﻌﺪ ﻧﻴﺰ= ﻓﺮﺍﻭﺍﻥ ﺍﻳﺴﻢ ﺍﺯ ﻣﺎﺭ&= #64400;ﺴﻴﺴﻢ ﺳﺎﺧﺘﻨﺪ. ﻭﻋﺎ&= #65239;ﺒﺖ ﺷﻮﺭﻭﻯ ﻧﻴﺰ ﺑ&= #65198;ﭼﻴﺪﻩ ﺷﺪ،ﻭﭼﻴﻦ ﻧﻴ= 5200; ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65207;ﺪ،ﻭ ﻓﻘﺮ ﺷﺪﻳﺪ،ﻭ= 5267;ﺘﻨﺎﻡ ﻭ ﮐﻮﺑﺎ ﻭﻏﻴﺮ&= #65257; ﺭﺍ،ﺭﻳﺰﻩ ﺧﻮ= 5165;ﺭ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65263; ﮐﺮﺩ. ﻭ ﻫﻤﭽﻨﺎ= ﻥ ﺩﺭﺑﺎﺭﻩ ﻫﺴﺘ&#= 65264; ﻭﺳﺮﻧﻮﺷﺖ ﺭﻭ&#= 65187;ﻰ ﺧﻮﺩﺷﺎﻥ،ﻫﻤA= 166;ﻥ ﺗﻌﺼّﺒﺎﺕ ﻓﮑ= 5198;ﻯ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺑﺤث ﻧﻔس ﻧﺎﻃ= 5240;ﻪ ﻣﺸﺨّﺼﻪ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﻓﻌﻠﻰ،ﺍﺯ ﻟﺤ= 5166;ﻁ ﮐﻠّﻰ ﻫﻤﺎﻥ ﺁ&#= 65255;ﺘﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﮊﻧ&= #65176;ﻴﺴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭ ﺩ= ;ﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﻧﻔس ﻣﻄﻤ&#= 65164;ﻨّﻪ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﻧﻔس ﻣﻠﻬﻤﻪ ﮐ&#= 65166;ﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ،ﺍﺯ ﺳ= 5220;ﺢ ﺭﺏّ ﺭﺣﻤﺎﻥ، = 5259;ﻤﺎﻥ ﻭﺍﺳﻄﻪ ﻃﺒﻴﻌ&#= 65264; ﻭ ﺍﺭﺗﺒﺎﻁ ﻧﺴ&= #65246; ﺟﺪﻳﺪ، ﻭ ﮐﺎﻣ&#= 65248;ﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻭﮐﺎﻧﺪﻳﺪﺍﻫ= 5166;ﻯ ﺳﺎﻟﻚ ﻣﺤﻤﺪﻯ&#= 1548;ﮐﻪ ﻣﻨﺘﻈﺮ ﺭﺟﻌﺖ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﺟﻬﺎﻧﻰ ﺗﻔﺎﻭﺕ ﺍﺩﺭﺍ&#= 64400;ﻰ ﻭ ﺍﺣﺴﺎس ﺑﺎ ﺩ&= #65267;ﮕﺮ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺤﻴﻮ&= #65165;ﻧﺎﺕ. ﭼﻮﻥ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﺍﻧﺴﺎﻧﻰ ﻭ ﺁﺩ&= #65251;ﻴّﺖ ﻭﮔﺬﺷﺖ ﻭ ﻋﻔﻮ = ﻧﺎ ﻣﺤﺪﻭﺩ،ﻭﺻﺒA= 262;ﺭﻯ ﺩﺭ ﺗﺤﻤّﻞ ﺯﻧ&#= 65194;ﮔﻰ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ،ﺑﺎ ﺟﻬﻨّﻤﻴﺎﻥ ﺍ= 5255;ﺴﺎنی ﻮ ﺣﻴﻮﺍنی و ﺗ= 5198;ﺑﻴﺖ ﻭ ﻫﺪﺍﻳﺖ ﻭﻧﺠ&= #65166;ﺕ ﻭ ﭘﻴﺮﻭﺯﻯ ﺩﻳ&= #64405;ﺮﺍﻥ ﺳﺎﻟﻚ ﺭﺍ ﭘﻴﺮ&= #65261;ﺯﻯ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194; ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺍ ﺑﺎﻭﺭ ﮐﺮﺩﻧﺪ&#= 1548;ﻭ ﺗﺠﺮﺑﻪ ﻋﻤﻠﻰ &= #65255;ﻤﻮﺩﻧﺪ. ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ&= #64404;ﺸﺘﻪ ﺑﻌثت و ﻧﺒﻮّʋ= 73; ﮔﻮﻧﻪ ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﻣ= ﺨﺎﻟﻔﺎﻥ ﺧﺪﺍ ﻭﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ&= #1548;ﻧﺨﻮﺍﻫﻨﺪ ﺑﻔﻬﻤﻨﺪ،ﻳﺎ = 5255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻔﻬ&#= 65252;ﻨﺪ. ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺩ&= #65197;ﺩﺭﺟﺎﺕ ﻓﺼﻮﻟﻨﻮﻉ ﺑﺸ&#= 65198;ﻯ ﻋﻘﺐ ﺗﺮﻯ ﻫﺴﺘ&= #65256;ﺪ. که ﺪﺭﺣﻴﻮﺍﻧA= 268;ّﺖ ﻧﻮع ﺒﺸﺮﻯ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﻨﺪ. ﻭﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﻧﻴﺰ، &= #65191;ﺪﺍﻭﻧﺪ ﺁﻧﻬﺎ ﺭﺍ ﻣﺠﺎ&= #65199;ﺍت ﺪﺭﮐﺎﺭﻣﺎﻫﺎ &#= 65255;ﻤﻰ ﮐﻨﺪ. ﺑﻠﮑﻪ ﻓﻮ= ﺭﺍ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﻣﻴ&= #65268;ﺎﺑﻨﺪ،ﮐﻪ ﻋﻘﻞ ﻭ ﻧﻴﺮﻭﻫ&= #65166;ﻯ ﺣﻴﺎﺗﻰ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺍﺭﻧﺪ. ﻭ ﻳﻚ ﺭ= ;ﻭﺡ ﺑﺸﺮﻯ، ﺷﺎﻳﺪ &#= 65259;ﺰﺍﺭ ﺑﺎﺭ ﻭ ﺑﻴﺸﺘﺮ = ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺗﻮﻟﺪﺍﺕ ﺑﺠﻬ&#= 65166;ن ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭﻟﻰ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65239;ﺒﻞ ﻭﻟﺎﻳت ﻤﺤﻤﺪ= 5263;،ﺑﺮﺍﻯ ﻫﺮﺷﻬﻮﺩ ﺧﻮﺩ &= #65211;ﺪ ﺳﺎﻝ،ﻭﺑﺮﺍﻯ = 4400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺮﺍﻯ &= #65259;ﺮ ﺷﻬﻮﺩ ﺧﻮﺩ،ﻫ= 5200;ﺍﺭ ﺳﺎﻝ ﻭ ﺣﺘﻰ ﮐﺎ= ﻣﻠﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻉ ﻓﻮﻕ ﺑA= 208;ﺮﻯ ﺁﻳﻨﺪﻩ،ﺑﺮﺍA= 263; ﻫﺮ ﺷﻬﻮﺩ ﺧﻮﺩ = ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ،ﺍ= 5197;ﺯﺵ ﻭ ﮐﺎﺭ ﺯﻧﺪﮔﻰ = ﺑﺸﺮﻯ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﮐﻪ ﻗﺮﺁﻥ ﻧﻴﺰﺭﻭ&#= 65199;ﻫﺎﻳی ربّ ﺒﺸﺮﻯ ﺭﺍ = 5259;ﺰﺍﺭﺳﺎل ﻮ ﺭﻭﺯﻫﺎﻯ ﺭﺏ&= #1617; ﺭﺣﻤﺎن ﺮﺍ ﭘﻨ&#= 65184;ﺎﻩ ﻫﺰﺍﺭ ﺳﺎل ﻤﻴ&#= 64405;ﻮﻳﺪ. ﻭﺍﻳﻦ ﮔﻔﺘﻪ ﺭ&= #65165; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻣﻴﮕﻮﻳﺪ. ﮐﻪ ﺭ= ﻭﺯﻫﺎﻯ ﺍﻭ،ﻳﻌﻨﻰ ﻳﻮ= 5249; ﻭﺍﻭﻡ ﻭ ﺷﻬﻮﺩ = ﻭﺭﻭﺯﻫﺎ ﻭﺷﺒﻬﺎﻯ ﻗﺪﺭ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻭ،ﺷﺎﻳﺪ ᥾= 7;ﻚ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ. ﻭﻫﻤﻴﻦ = ﻃﻮﺭ ﮐﻪ ﺑﺎﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺑﺮﻭﻳﻢ. ﺳﺒﻘﺖ = ﺑﺎ ﺯﻣﺎﻥ ﺍﺭﻗﺎﻡ &= #65255;ﺠﻮﻣﻰ،ﻭﺣﺘʌ= 64; ﺍﺭﻗﺎﻡ ﮐﻬﮑﺸ&#= 65166;ﻧﻰ ﻣﻴﻴﺎﺑﻨﺪ. ﺗﺎ = ﺑﺠﺎﻭﺩﺍﻧﮕﻰ ﻫﺎﻯ ﻭﺍﻗﻌﻰ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺑﺮﺳﻴﻢ. ﻭﻫﺮﭼ&= #65258; ﺑﮑﻤﺎﻟﺎﺕ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺑﺮﻭﻳﻢ،ﮐﻤﺘA= 198; ﻭﺩﻳﺮﺗﺮ ﻧﻴﺎ&#= 65199; ﺑﺘﻮﻟﺪﺍﺕ ﻧﻮ&#= 65227;ﻰ ﻭﺟﻬﻨّﻤﻰ ﺟﻬ= 5166;ﻧﺮﺍ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;. ﻭﻋﺪﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭﻫﺮﺯﻣﺎﻥ، = 5267;ﻌﻨﻰ ﺑﺎﺯﮔﺸﺖ ﺑﺘﮑ&#= 65166;ﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ،ﮐﻪ ﺩ= 5197;ﺗﻤﺎﻡ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻰ &= #65169;ﻴﻨﻴﻢ. ﻭ ﻧﺼﻴﺐ ﺍﻧﺴﺎ&= #65253; ﻧﻴﺰ ﻣﻴﺸﻮﺩ. ﺍ= ﮔﺮ ﻳﮕﺎﻧﻪ ﺧﻮﺍﺳ&#= 65176;ﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65188;ﻘﻖ ﻧﺪﻫﻨﺪ . <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺧﻰ ﻧﻴﺰ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺣﻴﻮﺍﻧﻰ ﻣﺘﻔ&#= 64401;ّﺮ ﺧﻮﺍﻧﺪه اﻧﺪ= 48;ﻭ ﻳﺎ ﺑﺮﺧﻰ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺣﻴﻮﺍﻧﻰ ﺑ&= #65166; ﻋﮑس ﺍﻟﻌﻤﻞ ﺣ&#= 65204;ّﻰ ﮔﻔته اﻧﺪ. ﺍﺣ= 5204;ﺎس ﺩﺭ ﺣﻴﻮﺍﻥ ﻫﺴ&= #65174;،ﻭﻟﻰ <span style=3D'mso-spacerun:yes'> </span>ﺣﺴﺎž= 7; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﺯ ﺣﻮﺍس &= #64344;ﻨﺠﮕﺎﻧﻪ،ﺩʋ= 65;ﺭﺍﻯ ﺣسّ ﺷﺸﻢ،ﻭ ﺷA= 166;ﻳﺪ ﺣﻮﺍس ﺩﻳﮕﺮﻯ &#= 65193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﮐﻪ ﺑﺮﺣﺴﺐ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ. ﻣﺎﻧﻨﺪ ﺷﻔﺎ ﺑ&= #65192;ﺸﻰ ﻭ ﭘﻴﺸﮕﻮﺋﻰ ﻭ = ﻫﻨﺮﻫﺎﻯ و نیسروهای تصزّف ﺧﺎﺹ ﺧ᥾= 2;ﺩ،ﭼﻮﻥ ﻧﻘّﺎﺷﻰ ﺩﺭ(ﻣ&#= 65166;ﻧﻰ) پیامبرﻭ ﺷﻌﺮ= ﺩﺭﺣﺎﻓﻆ ﻭﻣﻠّﺎﻯ ﺭﻭﻣ= 5264;،ﻭ ﺣﻮﺍس ﺩﻳﮕﺮﻯ &#= 64380;ﻮﻥ ﺣسّ ﺩﺭﻭﻧﻰ ﻣ= 5166;ﻧﻨﺪ ﮔﺮﺳﻨﮕﻰ،ﻭ ﻳ= 5166; ﺍﺣﺴﺎس ﺫﻫﻨﻰ &#= 65261;ﻓﮑﺮﻯ،ﻣﺎﻧ᥽= 6;ﺪ ﻧﮕﺮﺍﻧﻴﻬﺎ ﮐ&#= 65258; ﺍﻳﻨﻬﺎ ﻗﺴﻤﺘ&#= 65260;ﺎﺋﻰ ﺍﺯ ﻭﺟﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ. ﻭ ﻫﺮ ﻗﺴﻤ= ;ﺖ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65175;ﮑﺎﻣﻠﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻣﺎﺩﻩ &= #65251;ﻴﺸﻮﻧﺪ. ﺧﻮﻳﺸﺘﻦ ﺷﻨﺎ&#= 65203;ﻰ ﻭ ﺩﺭﻙ ﻣﻌﻨﻮﻯ = ﻫﺴﺘﻰ ﻭ ﺑﺮﺭﺳﻴﻬﺎﻯ &= #65195;ﻫﻨﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺩﺭﻙ= ﻭﺍﻗﻌﻴّﺖ،ﻭ ﺳﭙس ﺩﺭﻙ ﺣﻘﻴ&#= 65240;ﺘﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺑﺴﻴ&= #65166;ﺭﻯ ﺩﻳﮕﺮ،ﺍﺯ ﮐﺮ= 5165;ﻣﺎﺕ ﮐﻢ ﻭﺑﻴﺶ ﭘﻴﺸ&= #65198;ﻓﺘﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﺑﺤﺪّ ﺃ&#= 64400;ثر ﻣﻴﺴّﺮ ﺧﻮﺩ ﺩ&#= 65197; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﻳﺶ ﻣﻴﺮﺳﻨ&#= 65194;. ﮐﻪ ﻫﻤﻪ ﻳﮑﺴﺎ&= #65253; ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻫ&= #65204;ﺘﻨﺪ،ﻭﻟﻰ ﻳﮑﺴﺎﻥ ﺩﺭﮐﺮ&#= 65165;ﻣﺎﺕ ﻫﻤﺮﺍﻩ ﺷﻬﻮﺩ&#= 65259;ﺎ ﻧﻤﻰ ﺑﺎﺷﻨﺪ. ﺗ= ﻌﺼّﺐ،ﻋﻤﻠﺎ ﺣسّ ﻣﻨﻔﻰ ﺍﺳ= 5174;،ﮐﻪ ﻋﻠﺎﻣﺖ ﻗﻬﻘﺮ&#= 65165;ﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ ﻭ ﺣﮑﻤA= 174; ﻭ ﺗﻌﻘّﻞ ﻭ ﺻﺒﺮ &= #65261; ﻋﺸﻖ ﺍﺯ ﻋﻠﺎﺋ&= #65250; ﭘﻴﺸﺮﻓﺖ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺗﻔﺎ&= #65261;ت ﺪﺭﺍﺳﺘﻌﺎﺩ ﻓ&#= 65260;ﻢ ﻭ ﺗﻌﻠﻴﻢ ﺍﻧﺴ&= #65166;ﻧﻬﺎ،ﻧﺘﻴجه ﺴﻮﺍﺑﻖ ﺷﺨﺺ ﺩ&= #65197; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﻭ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65207;ﻬﻮﺩﻯ ﻭ ﻋﻘﻠﻰ ﺧﻮﺩ ﻣ= ﻴﺒﺎﺷﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65255;ﺴﺎﻥ ﺷﻨﺎﺳﻰ ﻣﮑﺎﺗ&#= 65168; ﮐﻤﻮﻧﻴﺴﻢ ﻭ ﻧ&= #65166;ﺯﻳﺴﻢ ﻣﻤﻠﻮ ﺍﺯ ﺗّر= 617;ﻫﺎﺗﻰ ﻧﻈﺮ ﺍﺯ ﺍﻧﺴﺎ&= #65253;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻰ ﺧﺪﺍ، ﻭʋ= 65;ﻧﺴﺎﻧﻰ ﭼﻮﻥ ﻣﻴﻤﻮﻥ ﻭ = ﺳﮓ،ﮐﻪ ﺑﺎﺗﺮﺑﻴﺖ ﺗﻨ&#= 65260;ﺎ ﺍﻧﺴﺎﻥﻣﻴﺸﻮ= 5193;. ﻣﺮﺑّﻴﺎﻥ ﺣﺪ= 617; ﺃﻗﻞ ﺗﺮﺑﻴﺘﻬ&#= 65166;ﻯ ﺧﻮﺩ ﺗﺮﺑﻴت ﻴ&#= 65194;ﺭﺳﺘﻰ ﻧﺪﺍﺭﻧﺪ. ﭼﻪ ﺭ= ﺳﺪ ﭼﻮﻥ ﺍﺧﻠﺎﻕ ﺍ&= #65247;ﻬﻰ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺯﻣﺎﻥﺑﺎﺷﺪ. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;ﺎﻭﻟﻮﻑ ﺭﻭﺳﻰ، ﺻﺎﺣﺐ &#= 65251;ﮑﺘﺐ ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264; ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5235;ﮑﺮ ﺗﺮﺷّﺤﻰ ﺍﺯ ﻣ&#= 65166;ﺩﻩ ﻣﻐﺰ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﻫﺮ ﻗﺴﻤﺖ ﻣﻐﺰ&= #1548;ﻗﺪﺭﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﻌﺎﻟﻴّﺖ ᥷= 1;ﺎﺻﻰ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻟﻰ= ﺗﺮﺷّﺢ ﭼﻴﺰﻯ ﺩﺳﺘﮕﺎ&#= 65257; ﻣﺘﺮﺷّﺤﻪ ﺑﺎ= 5267;ﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﺭﻣﻐﺰ ﻧﻴﺴﺖ. = ﭼﻪ ﺭﺳﺪ ﺑﻠﺰﻭﻡ ﺑ&= #65262;ﺩﻥ ﻟﻮﻟﻪ ﻫﺎﻯ ﻋﺒ&= #65262;ﺭ ﺍﻳﻦ ﺗﺮﺷّﺢ ﻭ&#= 65267;ﺎﺫﺧﻴﺮﻩ ﻣﺎﺯﺍﺩ ﺍﻳﻦ ﺗ&= #65198;ﺷﺢ،ﻭ ﺩﻓﻊ ﮐﻨﻨﺪﻩ ﺍ&= #65267;ﻦ ﺗﺮﺷّﺤﺎﺕ ﺑﺨ= 5166;ﺭﺝ ﻭ اﺯﺩﻫﺎﻥ ﻭ ﺯ&= #65169;ﺎﻥ. ﻭﺣﺘﻰ ﻣﻐﺰ ﺍﻧ&= #65208;ﺘﻦ ﭘس ﺍﺯ ﻣﺮﮒ،ﮐ= 5258; ﺑﺮﺍﻯ ﻳﺎﻓﺘﻦ &= #65165;ﺳﺘثناﺋﻰ ﺩﺭﺁﻥ ﺗﺠﺮﺑﻪ &= #65207;ﺪﻩ ﻫﻴﭻ ﭼﻴﺰﻯ ﻣﻐ&= #65166;ﻳﺮ ﻣﻐﺰ ﺩﻳﮕﺮﺍﻥ &= #65193;ﺭﺁﻥ ﻧﺒﻮﺩ. ﻭﻟﻰ ﻣﻐ= ﺰ ﺍﻧﺴﺎﻥ،ﺁﻧﺘA= 256;ﻰ ﺭﺍﺩﻳﻮﺋﻰ ﺑﺮ&#= 65165;ﻯ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ &= #65193;ﺭ ﮐﺎﻧﺎﻝ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻔس ﺁﻟﻮﺩﻩ ﻋ&#= 65240;ﺪﻩ ﺩﺍﺭ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺭﺳﻴﺪﻩ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ،ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺑﺎﺻ&#= 65220;ﻠﺎﺡ ﻓﮑﺮﻯ ﻭ ﺫﻫﻨﻰ = ﻫﺴﺖ، که ﻤﺎ ﺁﻧﺮﺍ ﺍ&#= 65197;ﺗﺒﺎﻁ ﻣﻌﻨﻮﻯ ﻣﻰ ﻧﺎ&= #65251;ﻴﻢ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #64344;س ﺍﺯ ﺗﺰﮐﻴﻪ،ﻋ= 5252;ﻠﺎ ﻫﻢ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭ ﻫﻢ ﮊﻧﺘﻴﻚ ﺟ= ﺴﻤﺎﻧﻰ،ﻭ ﻫﻢ ﻣﻐﺰ ﻭ ﺩﻳﮕ= ﺮ ﺍﻋﻀﺎﻯ ﻗﺒﻠﻰ &= #65169;ﺪﻥ ﺧﻮﺩﺭﺍ،ﺩﺭ ﮐ= 5256;ﺘﺮﻝ ﺧﻮﻳﺶ ﺩﺍﺭﺩ. ﻭ= ﻫﺮﭼﻪ ﻧﻴﺮﻭﻯ ﻋﻘﻠﻰ &= #65169;ﻴﺸﺘﺮ ﺑﺎﺷﺪ،ﻋﺸﻖ ﻭ &#= 65175;ﻮﺍﻧﻬﺎﻯ ﻣﻌﻨﻮﻯ ﺩﺍﺩﻩ &= #65259;ﺎﻯ ﻣﻴﻨﻮﻯ ﺍﻟﻬﻰ&#= 1548;ﻳﺎ ﺭﺣﻤﺘﻬﺎ ﻭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺭﺍ ﺩﺍﺭ&= #65193;. ﻫﺪﻑ ﺍﻣثاﻝ ﭘ= 5166;ﻭﻟﻮﻑ ﻭ ﻣﺎﺭﮐﺴﻴﺴﺘ&#= 65260;ﺎ ﻭ ﻃﺒﻴﻌﻴّﻮﻥ= 548;ﺣﺘﻰ ﺁﻧﻬﺎ ﮐﻪ ﺑﺎﺻ&= #65166;ﻟﺖ ﻋﻘﻞ ﻭﺍﺻﺎﻟﺖ &= #65261;ﺟﻮﺩ،ﻭﺍﻧﺴʋ= 66;ﻧﻴّت ﺤﺮف ﻤﻴﺰﻧﻨﺪ= 548;ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍﻫﻨﺪ ث= 575;بت کنند ﮐﻪ ﺧﺪﺍʋ= 63;ﻰ ﻧﻴﺴﺖ. ﻭﻣﻨﺒﻊ = ﻓﮑﺮ ﻭﺧﻮﺍب ﻮﺣﻘﺎ= 5267;ﻖ ﻋﻠﻤﻰ ﻭﻋﻘﻠﻰ &= #65251;ﺎﻧﻨﺪ ﺧﻮﺩ ﺍﻧﺴﺎن ﻴ&#= 64401;ی ﺒﻮﺩﻥ. ﭼﻮﻥ ﻧﻤ= ﻴﺘﻮﺍﻧﺴت ﺎﺯ ﺗﺰ ﺧﻮﺩﺩﻓ&= #65166;ﻉ ﮐﻨﺪ،ﺁﻧﮕﺎه A= 192;ﺪﺍ ﺭﺍ ﺍﻧﺮﮊﻯ،ﻭ= 5193;ﻳﮕﺮﻯ ﺍﻭﮐﺴﻴﮋﻥ ﻭﻳ&#= 65166; ﭘﻴﺸﺮﻓﺘﻪ ﺗﺮ &= #65165;ﺯﻣﻮﺟﻮﺩﺍﺕ ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﻣ&= #65268;ﮕﻮﻳﻨﺪ،ﺍﻟʋ= 70;ﺘﻪ ﻧﻘﺶ ﺗﺮﺑﻴﺘﻬ&#= 65166; ﺩﺭ ﺭﺳﺎﻧﺪﻥ ﺭ&= #65207;ﺪ ﻣﻐﺰی ﺪﺭ ﺗﻔﮑ&#= 1617;ﺮ ﺑﻬﺘﺮ،ﻭ ﺭﺳﺎ= 5255;ﺪﻥ ﺟﺴﻢ ﺑﺘﻮﺍﻥ ﻫ&= #65166;ﻯ ﺑﻴﺸﺘﺮ،ﻭ ﺣﺘ= 5264; ﺗﻘﻮﻳﺖ ﺫﻫﻦ ﻭ = ﺳﻠﻴﻘﻪ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻏﻴ= ﺮﻩ ﺑﻬﺘﺮ، ﺩﺭ ﻣﺒ&#= 65188;ث ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎ ﺧﻮﺍﻫﺪ ﺁﻣﺪ. ﮐ= ﻪ ﺗﻌﻠﻴﻢ ﺗﻤﺮﻳ&#= 65256;ﺎﺕ ﺑﺎﻋث ﻣﻠﮑﻪ ﻭ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴA= 242; ﺷﺪﻥ ﻋﻀﻮ ﺑﺪﻥ = ﻣﻴﺸﻮﺩ. ﻭ ﻫﻤﺎﻥ ﮔﻮﻧﻪ = ﮐﻪ ﮐﺎﻣﭙﻴﻮﺗﺮﻯ &#= 65169;ﺎ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰ&#= 65263; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻣﻴﺸﻮﺩ. ﻭ ﮐﺎﺭ= ﻫﺎ ﺭﺍ ﺧﻮﺩﮐﺎﺭ ﺍ&= #65255;ﺠﺎﻡ ﻣﻴﺪﻫﺪ. ﭼﻪ ﺩﺭ= ﺟﺴﻢ ﻣﺎﻧﻨﺪ ﻭﺭﺯﺵ &= #65261; ﺣﺮﮐﺖ،ﮐﻪ ﻣﻬ= 5166;ﺭﺗﻬﺎ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65154;ﻭﺭﺩ. ﻭﻳﺎ ﺳﺎﺗﻴﺒﺮ&#= 65255;ﻴﺘﻚ ﺩﺭ ﺫﻫﻦ،ﮐﻪ ﺍ&#= 65227;ﺘﻘﺎﺩﺍت ﺠﺎﻣﺪ ﺭﺍ ﺑﺮﺍ&= #65263; ﺷﺨﺺ ﻣﻴﺴﺎﺯﺩ &= #64380;ﻪ ﻋﻘﻴﺪﻩ ﺩﺭﺳﺖ &= #65169;ﺎﺷﺪ ﻳﺎ ﻧﺎﺩﺭﺳﺖ. ﻭ= ﺳﺎﻳﺒﺮﻧﻴﺘﮑ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩš= 8;ﺩﺭ ﻋﺎﺩﺍﺕ ﻭ ﺷﺨﺼ&= #65268;ّﺖ ﺍﻧﺴﺎﻥ. ﺩﺭ ﺁﻥ= ﻧﻴﺰ ﺳﺎﻳﺒﺮﻧﻰ ﺗﻴ&#= 64401;ﻬﺎﻯ ﻋﺎﻃﻔﻰ ﺩﺭ ﺭﻭ&= #1581; اﻟﻬﻰ ﺍﻭﻟﻴﺎ= 5263; ﻣﺤﻤﺪﻯ،ﮐﻪ ﮔ= 5262;ﺋﻰ ﺍﻳﻦ ﺳﺎﻳﺒﺮﻧ&#= 65268;ﺘﻴﻚ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﮐﻪ ﺁﻣﺎﺩﮔﻰ ﺯ&= #65255;ﺪﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻨ&= #65194;. ﻭﺩﺭ ﻓﺼﻮﻝ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﻧﻴﺰ ﺑﺮﻭﻧﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻣﺒﺤث ﻭﺣﺪﺕ ﻭ&#= 65183;ﻮﺩ،ﻭﺗﺄثیر ﻭ ﺗﺪﺑﻴﺮ ﻣﺪﺑ&= #1617;ﺮﺍﻥ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺍ= ;ﺭﺗﺒﺎﻁ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﻳﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ،ﮐﻪ ﺳﺎﻟﮑﺎن ﻮﮐﺎ= 5251;ﻠﺎﻥ ﺑﺎ ﺁﻧﻬﺎ ﺁﺷﻨ&= #65166;ﺋﻰ ﻭ ﺷﻨﺎﺳﺎﺋﻰ ﺩ&= #65165;ﺭﻧﺪ،ﺍﮔﺮ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘ&= #65258; ﺷﻮﺩ ﺁﻧﮕﺎﻩ ﻣ&= #65228;ﻠﻮﻡ ﻣﻴﮕﺮﺩﺩ، ﮐﻪ &#= 65251;ﻐﺰ ﺍﻧﺴﺎﻥ ﺍﺳﺘﻘ&#= 65248;ﺎﻝ ﻧﺪﺍﺭﺩ. ﻭ ﺍﻳﻦ= ﻫﻤﻪ ﻗﻮﺍﻧﻴﻦ ﻭ ﻓﺮ&= #65251;ﻮﻟﻬﺎﻳﻰ ﻃﺒﻴﻌﻰ، ﻫﻤﻪ &#= 65165;ﺯ ﭘﻴﺶ ﺁﻣﺎﺩﻩ ﺑ&= #65262;ﺩﻩ،ﮐﻪ ﺍﮐﻨﻮﻥ ﺑﺬﻫﻦ &= #65251;ﺨﺘﺮﻋﻴﻦ ﻣﻴﺮﺳﺪ ﭼﻪ ﺭﺳ&= #65194; ﺑﺎﻟﺎﻫﻴّﺎﺕ = 5261; ﺣﮑمت هاﻯ ﺍﻟʌ= 60;ﻰ ﻭ ﻟﺪﻧّﻰ،ﮐﻪ = 5259;ﻤﻪ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﻭ&= #65165;ﺣﺪ ﻣﻄﻠﻖ ﻫﺴﺘﻰ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺩﺭ ﺩﺭﺟﺎ&= #65173; ﻭﻓﺮﮐﺎﻧﺴﻬﺎ= 5263; ﻣﺨﺘﻠﻒ ﺍﺭﺗﺒ&#= 65166;ﻃﻰ،ﻭﺗﻔﺎﻭ᥵= 3; ﺩﺭ ﺩﺭﺟﻪ ﺁﻟﻮ&= #65193;ﮔﻰ ﻧﻮﻋﻰ،ﻭﻓﺼﻞ = 5255;ﻮﻋﻰ ﻭﻧﻮﻉ ﻓﺮﺩﻯ ﺍ&= #65203;ﺖ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﺑ&#= 65198;ﺍﻯ ﺷﻨﺎﺧﺖ ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ،ﺗﻨﻬﺎ = 5169;ﻨﻮﻉ ﻗﺒﻠﻰ ﻧﺒﺎﻳﺪ &= #65165;ﮐﺘﻔﺎ ﮐﺮﺩ،ﮐﻪ ﺑﺎﻳ= 5194; ﺑﻨﻮﻉ ﺑﺮﺗﺮ ﺑ&= #65228;ﺪﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻘ&= #65166;ﻳﺴﻪ ﻧﻤﻮﺩ، ﮐﻪ ﻓﻌ&#= 65248;ﺎ ﺩﺭﺑﺮﺍﺑﺮ ﭼﺸ&#= 65250; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻴﺴﺖ. مگر ﺩﺭﺁﻳﻨﺪ = 7;ﻫﺎﻯ ﺩﻭﺭ. ﻭﻟﺬﺍ ﺑﺮ= ﺍﻯ ﻣﺤﻘّﻖ ﺭﺍﻫﻰ &#= 65183;ﺰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺧﻮﺩ ﺑﺮﻭﺩ ﻭﻭ&= #65165;ﺭﺩ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺷﻮﺩ. ﻭ ﺗﻔﺎﻭﺗ= ﻬﺎ ﺭﺍﺩﺭﺍﺣﻮﺍﻝ= 5261;ﻣﺸﻬﻮﺩﺍﺕﺧ᥾= 2;ﺩﺑﺎﻧﻮﻉﺑﺸﺮ&= #65263;ﺑﺮﺳﺪ.</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR>= </span><span style=3D'mso-spacerun:yes'> </span></span><span lang=3DAR-SA><o:p></o:= p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM084><span dir=3DLTR>M084</span></a><span dir=3DLTR> </spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>خواب و خیال <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 582;وﺍب ﺪﻳﺪﻥ ﺩﺍﺭﺍﻯ &= #65211;ﺤنه هاﺋﻰ ﺍﺳﺖ،ﮐʌ= 58; ﺃﮐثرﺍ ﺍﺯ ﻭﺍﻗﻌﻴّﺖ &#= 65251;ﺎﺩﻯ ﻭ ﺍﺯﺣﻘﻴﻘﺖ ﺑ&= #65228;ﺪﻯ ﺍﻟﻬﻰ ﺩﺭﺁﻥ ﺧ&= #65268;ﺮﻯ ﻧﻴﺴﺖ. ﺩﺍﺳﺘﺎ&= #65253; ﺧﻮﺍﺏ ﺩﺭﻃﺒﻘ&#= 65166;ﺕ ﻣﺘﻌﺪﺩ ﺁﻥ ﺳﺮ&= #65165;ﺳﺮﺳﻤﺒﻮﻟﻴA= 242; ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﺑﺮﺩﺍﺷﺖ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻳﺎ ﻧﻔﺴﺎﻧﻰ ﺷ&= #65260;ﻮﺍﻧﻰ ﻭ ﻳﺎ ﺭﻭﺍﻥ ﭘﺎ= ﻙ ﺷﺪﻩ ﻭﺗﺰﮐﻴﻪ &= #64404;ﺮﺩﻳﺪﻩ ﺳﺎﻟﻚ ﺑﺎﺷﺪ. ﭼ= ﻮﻥ ﺧﻮﺍﺑﻬﺎﻯ ﺻﺎ&#= 65193;ﻗﻪ ﺷﻬﻮﺩﻯ. ﺧﻮﺍﺏ = ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﺷﺨﺺ ﺍ&= #65203;ﺖ،ﮐﻪ ﺩﺭ ﺁﻥ ﺧﻮﺩﺳﺎ&= #65255;ﺴﻮﺭﻯ ﻭ ﻣﻠﺎﺣﻈﻪ ﮐﺎ&= #65197;ﻯ ﻭﻣﺼﻠﺤﺖ ﺍﻧﺪ&#= 65267;ﺸﻰ ﻧﻴﺴﺖ. ﺁﻧﭽﻪ ﮐ= ﻪ ﻫﺴﺖ،ﻭﺿﻊ ﻭﺣ= 5166;ﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﺑﺮﺧﻠﺎﻑ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺁﻧﺎﻥ،ﻣﻤﻠﻮ = 5165;ﺯ ﮐﻤﺒﻮﺩﻫﺎ ﺷﺮ&#= 65165;ﻳﻂ ﺗﮑﺎﻣﻠﻰ،ﻭ ﻋ= 5240;ﺪﻩ ﻫﺎﻯ ﻣﻨﺠﺮ ﺑﻌ&= #65240;ﻴﺪه ﻫﺎ، ﻳﺎ ﻫﺮﮔﻮ&#= 65255;ﻪ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺍ&#= 65199; ﻫﺪﻑ ﻭﺣﻘﻴﻘﺖ &= #65165;ﻟﻬﻰ،ﻳﺎ ﻃﺒﻴﻌﺖ ﻫﺴﺘﻰ &= #65261;ﻳﺎ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﮐﺎﻣﻠﺎﻥ،ﮐﻪ = 5203;ﻤﺒﻮﻟﻬﺎﺋﻰ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﺑﻬﺘﺮ،ﺭﻭﺡ ﺭ= 5165; ﺣﺘﻰ ﺑﺮﺍﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳ&= #65256;ﺪﻩ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﭼﻮﻥ ﺭﻭﺣﻰ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65197;ﺟﻌﺖ ﮐﻨﺪ،ﺗﺎ ﺧﻮﺩ= 5197;ﺍ ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ،ﺑﺎ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﻧﻤﺎﻳﺪ. = ﺍﻣﺎ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭﻗ&= #65260;ﻘﺮﺍﺋﻴﺎﻥ ﺟﻬﻨّﻤﻰ ﻭﺗﮑ= 5166;ﻣﻞ ﺟﺴﺘﮕﺎﻥ ﺑﻬﺸ&#= 65176;ﻰ، ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ ﮐﻪ ﺍﻳﻨ&= #65166;ﻥ ﺩﺭ ﺣﺎﻝ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺧﻮﺩ،ﺑﺎ = 4400;ﻤﻚ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﻳﺶ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻭﮐﻤ&#= 65242; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗ&= #65194;ﺑﻴﺮ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺁﻧﻬﺎ،ﺧﻮﺍﺑA= 260;ﺎ ﻭﺭؤﻳﺎﻫﺎﻯ ﺻ= 5166;ﻟﺤﻪ ﺩﺍﺭﻧﺪ. ﻳﻌﻨﻰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺳﺘﺎﻥ ﺭ= 2;ﻳﺎ ﻣﺨﻠﻮﻃی اﺯ ﻣ= 5228;ﺎﻳﺐ ﮔﺬﺷﺘﻪ ﺭﻭﺍﻥ&#= 1548;ﻭﻣﺠﻤﻮعه هاﻯ ﺍﺯ ﻣﺤﺎﺳ= 5254; ﺟﺪﻳﺪ ﺭﺳﻴﺪه &#= 65170;ﺮﻭﺍﻥ ﺳﺎﻟﻚ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﺳ= ﺎﻟﻚ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺭﺍ ﺑﺮﺍﻯ ﭘﻴﺮ = ﺭﻭﺍﻳﺖ ﻭ ﺣﺪﻳث ﻣﻴﮑﻨ&#= 65194;، ﺗﺎ ﺍﻭ ﺗﻔﺴﻴﺮ = ﻭ ﺗﺄﻭﻳﻞ ﻭ ﺗﻌﺒ&= #65268;ﺮ ﺁﻥ ﻧﻤﺎﻳﺪ. ﺁﻧ= ﮕﺎﻩ ﺳﺎﻟﻚ ﺑﺘﻮﺟﻴ&#= 65260;ﺎﺕ ﭘﻴﺮ ﻣﺘﻮﺟّﻪ &#= 65251;ﻌﺎﻳﺐ ﺻﻔﺎﺗﻰ ﺭﻭﺍﻥ &= #65191;ﻮﺩ ﻣﻴﺸﻮﺩ،ﻭ ﻃﺒ= 5228;ﺎ ﻣﺘﻨﻔّﺮ ﺍﺯ ﻭ&#= 65215;ﻊ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ&#= 1548;ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ ﻧﻤﻴ&= #65194;ﺍﻧﺴﺘﻪ،ﻳﺎ ﺑﺄﻫﻤّﺖ ﺁﻥ ﭘ&#= 65264; ﻧﺒﺮﺩﻩ ﺑﻮﺩ. ﭘ= س ﺑﺴﻬﻮﻟﺖ ﺍﻳﻦ &= #65211;ﻔﺖ ﺩﺭ ﺯﻧﺪﮔﻰ ﺳﺎ&= #65247;ﻚ ﺣﺬﻑ ﻣﻴﮕﺮﺩﺩ. = ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65165;ﺯ ﻣﺤﻞ ﻋﺸﻖ ﻭ ﺩﻭ= ﺳﺖ ﺩﺍﺷﺘﻦ ﺍﺳﺖ،= 4400;ﻪ ﺍﻓﮑﺎﺭ ﻳﺎ ﺍﻋ&= #65252;ﺎﻝ ﻭﻳﺎ ﺍﺣﻮﺍﻝ ﺭ&= #65165; ﺑﻴﺸﺘﺮ ﺩﻧﺒﺎ&#= 65245; ﻭﺗﮑﺮﺍﺭ ﻣﻴﮑ&#= 65256;ﺪ. ﻭ ﺑﺎ ﻧﻔﺮﺕ ﺍﺯ= ﺻﻔﺎﺕ ﻧﻴﺰ ﺍﺯ ﺁﻧﻬﺎ = ﺩﻭﺭ ﻣﻴﺸﻮﺩ. ﻧﻤﻴﺘ&= #65262;ﺍﻥ ﺑﺪﻭﻥ ﻧﻔﺮﺕ ﺍ&= #65199; ﺻﻔﺖ ﻭ ﻋﺎﺩﺕ ﻭ= ﻣَﻠِکه هاﺋﻰ ﺩﺭ ﻭﺟﻮ= 5193; ﻣﺎ ﺣﺬﻑ ﮔﺮﺩﺩ.= ﺑﺮﺍﻯ ﻣثاﻝ ﺳﻠّﺎﻧʌ= 58; ﺭﺍﻩ ﺭﻓﺘﻦ،ﺑﻨﻈﺮ = 5207;ﺨﺺ ﺍﺑﺮﺍﺯ ﻧﺎﺯ ﻭ&= #65199;ﻳﺒﺎﺋﻰ ﺍﺳﺖ. ﻭ ﻫﻤّﺖ ﻃ= ﺎﻟﺐ ﺁﻥ ﺑﻮﺩﻩ،ﺗﺎ &#= 65203;ﺘﺎﻳﺶ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺑﻌ= ﺪﺍ ﺗﺤﻘﻴﻘﺎﺕ</span><span dir=3D= LTR><br> </span><span lang=3DAR-SA>ﭘﺰﺷﻚ ﺑﺮ= ﺍﻯ ﻣثاﻝ ثاﺑﺖ ﻣʌ= 68;ﮑﻨﺪ،ﮐﻪ ﺭﺍﻩ ﺭﻓﺘﻦ ﺳﻠ&= #1617;ﺎﻧﻪ ﺑﺎﻋث ﮐﺠﻰ ﺳﺘ&#= 65262;ﻥ ﻓﻘﺮﺍﺕ ﻭﻓﺸﺎ&#= 65197; ﺑﺎﻋﺼﺎﺏ ﺩﺍﺧ&#= 65246; ﺁﻥ ﻣﻴﺸﻮﺩ. ﮐﻪ= ﮔﺎﻫﻰ ﻣﻨﺠﺮ ﺑﻔﻠﺞ ﻳ&= #65166; ﺩﺭﺩ ﺷﺪﻳﺪ ﻣﻴ&= #65208;ﻮﺩ. ﻭﭼﻮﻥ ﭼﻨﻴﻦ ﺷ&= #65192;ﺺ ﺁثاﺭ ﺩﺭﺩ ﻫﻢ &#= 65193;ﺭ پاﻫﺎﻯ ﺧﻮﺩ ﺩ= 5267;ﺪﻩ ﻭ ﺑﺎﻭﺭ ﮐﺮﺩﻩ = ﮐﻪ ﺳﻠّﺎﻧﻪ ﺭﻓﺘ= 5254; ﻣﻀﺮ ﺍﺳﺖ، ﺁﻧ&#= 64405;ﺎﻩ ﺑﺪﻭﻥ ﺍﻋﺘﻨﺎ &= #65169;ﺴﺘﺎﻳﺶ ﺩﻳﮕﺮﺍﻥ ﻭ ﻟﺬ&= #65175;ﻰ ﮐﻪ ﺍﺯ ﺁﻥ ﻣﻴﺒ= ﺮﺩ ﺑﺨﺎﻃﺮ ﺗﺮس ﺍ&#= 65199;ﺁﻳﻨﺪﻩ ﺧﻄﺮﻧﺎﻙ ﺍﺣﺘ&#= 65252;ﺎﻝ ﻓﻠﺞ ﺷﺪﻥ،ﻫﺮ= 4404;ﺰ ﺳﻠﮑﺎﻧﻪ ﺳﻠّ= 5166;ﻧﻪ ﺭﺍﻩ ﻧﺨﻮﺍﻫﺪ &= #65197;ﻓﺖ ﻭﺭﺍﺳﺖ ﻭ ﺩﺭﺳ&= #65174; ﺭﺍﻩ ﻣﻴﺮﻭﺩ. ﻫ= ﺰﺍﺭﺍﻥ ﺻﻔﺖ ﺩﻳﮕﺮ ﺍﻧ&= #65204;ﺎﻥ،ﻫﻤﻴﻦ ﮔﻮﻧﻪ ﺍﺳﺖ. ﮐﻪ= ﭼﻮﻥ ﺷﻨﺎﺧﺖ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺩﺳﺖ ﺑﺪﻫﺪ،ﺁ= 5255;ﮕﺎﻩ ﺩﻓﻊ ﻣﻌﺎﻳﺐ ﺭ&= #65261;ﺍﻥ ﻣﻴﺸﻮﺩ. ﻭﻫﺮﮔ&= #65200; ﺻﻔﺎﺕ ﺟﺪﻳﺪ ﻭ = ﻧﻴﮑﻮ ﺍﺯ ﭘﻴﺮ ﺩﺭ ﻣﻮ= ﺭﺩ ﺭﻭﺍﻥ ﺧﻮﺩ،ﻭ= 5267;ﺎ ﺍﺯ ﻣﺤﻘﻘﺎﻥ ﺩ&= #65197; ﺑﺎﺭﻩ ﺑﺪﻥ ﺧﻮ&= #65193; ﺗﻘﻠﻴﺪ ﮐﻨﺪ،= 5153;ﻧﮕﺎﻩ ﺍﻣﺘﻴﺎﺯﺍﺗﻰ &#= 65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻣثلا ﺑ= 5166;ﻋث ﻃﻮﻝ ﻋﻤﺮ،ﻭﮐ= 5166;ﺭﺑﺮﺩ ﺑﻬﺘﺮ ﺍﻋﻀﺎﻯ &= #65169;ﺪﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﺭﻭ&= #65199;ﻣﺮﻩ ﻣﻴﺸﻮﺩ. ﻭﻣﺎﻧ&= #65256;ﺪ ﺳﺎﺑﻖ ﺩﺭ ﮐﺴﺐ = ﺧﻮﺩ ﺍﺣﺴﺎس ﺧﺴﺘﮕ= 5264; ﻭ ﺩﻟﺰﺩگی ﻨﻤ= 5268;ﮑﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺎ ﺍﻳﻨﺠﺎ ﺍﺯ ﺧﻮ&= #65165;ﺏ ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﺯ = ﺗﺰﮐﻴﻪ ﻧﻔس گفتیم . ﺧʌ= 62;ﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭ ﺷﻬ&= #65262;ﺍﻧﻰ ﻋﻤﻮﻣﻰ،ﮐﻪ ﻧ= 5208;ﺎنه اﻯ ﺍﺯ ﮐﻤﺒﻮﺩ&#= 65259;ﺎ ﻭﺁﺭﺯﻭﻫﺎﻯ ﺳ&#= 65198;ﮐﻮﺏ ﺷﺪﻩ ﻭﻋﻘﺪه ﻫ&#= 65166;ﻯ ﺭﻭﺍﻥ ﺍﺳﺖ. ﻭﺑ= ﺎ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎ= 5247;ﺤﻪ ﻭ ﺍﺻﻠﺎﺣﻰ،ﺳ= 5166;ﻟﮑﺎﻥ ﻭﺩﺭ ﻧﻬﺎﻳﺖ ﺭ&= #1572;ﻳﺎﻫﺎﻯ،ﺑﻴ᥸= 8;ﺘﺮ ﮐﻪ ﻗﺮﻳﺒﺎ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﺑﺮؤﻳﺎﻫﺎ= 5263; ﺻﺎﺩﻗﻪ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﻟﻬﻰ ﻣﻴﺮﺳ&= #65166;ﻧﺪ ﮐﻪ ﺩﺭ ﺭؤﻳﺎﻫ&#= 65166;ﻯ ﺑﻴﺸﺘﺮ،ﻣﻌﺎA= 267;ﺐ ﺁﻥ ﭼﻨﺎﻥ ﻧﻴﺴ&= #65174;. ﻭﻟﻰ ﺩﺭ ﺭؤﻳﺎ&#= 65259;ﺎﻯ ﺻﺎﺩﻗﺎﻧﻪ ﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﺳﺮﺍA= 203;ﺮ ﻧﻮﺭ ﻭﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﺧﻨﻚ ﻫﻮﺍ ﻭ ﺳ= ;ﺮﺳﺒﺰﻯ ﻭ ﻳﺎ ﺧﻮﺭﺳﻨﺪ&= #65263; ﺍﺣﻮﺍﻟﻰ ﺑﺮﺍ&#= 65263; ﺷﺨﺺ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﻤﺎﻥ ﺭؤﻳﺎ ﺍﺳﺖ . ﺍﻣ= ﺎ ﺧﻮﺍﺏ ﺍﺯ ﻟﺤﺎ&= #65221; ﻓﻴﺰﻳﮑﻰ،ﻗﻄA= 226; ﺭﺍﺑﻄﻪ ﺫﻫﻦ ﻭ&= #65197;ﻭﺍﻥ ﺍﺯ ﺑﺪﻥ ﺍﺳﺖ. ﺗ= ;ﺎ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺘﺮﺍﺣ&= #65174; ﮐﻨﺪ ﻭﺗﺮﻣﻴﻢ &= #65211;ﺪﻣﺎﺕ ﺧﻮﺩ ﻧﻤﺎﻳﺪ. ﮐ= ﻪ ﻳﮑﻰ ﺍﺯ ﺑﺰﺭﮔ&= #65176;ﺮﻳﻦ ﻣﻌﺠﺰﺍﺕ ﻭﺟﻮ&#= 65193; ﻭ ﺣﻴﺎﺕ، ﻫﻤﻴ&#= 65254; (ﺧﻮﺩ ﺩﺭﻣﺎﻧﻰ = ﺗﻦ) ﻣﻴﺒﺎﺷﺪ. ﻭ ﻣﮑ= ﺎﻧﻴﺰﻡ ﺧﻮﺍﺏ ﮔﺮﭼﻪ ﻓ&= #65268;ﺰﻳﮑﻰ ﺍﺳﺖ، ﺗﺎ ﻣﻌﻠ&#= 65262;ﻡ ﺍﻧﺴﺎﻥ ﮔﺮﺩﺩ &= #65261;ﻟﻰ ﭘﺰﺷﮑﺎﻥ ﺍﺯ ﻓ&= #65208;ﺎﺭﻯ ﮐﻪ ﺑﺮ ﺍﻋﺼﺎﺏ&= #1548;ﻭﺣﺘﻰ ﺭﮔﻬﺎﻯ ﻣﻐﺰ ﻭ&= #65165;ﺭﺩ ﺷﺪﻩ،ﮐﻪ ﻣﻨﺠ= 5198; ﺑﺨﻮﺍﺏﻣﻴﺸﻮ= 5193;. ﮔﻮﺋﻰ ﺧﻮﺍﺏ ﺍ&= #65199; ﻣﻘﺪﻣﺎﺕ ﻣﺮﮒ &= #65169;ﺎﺷﺪ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻫ&= #65198;ﺷﺐ ﻣﻴﻤﻴﺮﻳﺪ ﭼﻮ&#= 65253; ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮ&#= 65267;ﺪ ﺩﻭﺑﺎﺭﻩ ﺯﻧﺪ&#= 65257; ﻣﻴﮕﺮﺩﻳﺪ. ﺯﻳ&= #65198;ﺍ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻴ&= #65194;ﺍﺭﻧﺸﺪ. ﻭ ﻫﻤﺎﻥ ﺣﺎﻝ ﺗ= ﻤﺎﻡ ﻣﺮﺩﮔﺎﻥ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﺮﮒ ﺭﺍ ﺩﺭ ﺧﻮ= ﺍﺏ ﺩﺍﺭﻧﺪ. ﻳﻌﻨﻰ = ﺍﺑﺘﺪﺍ ﻓﮑﺮ ﻣﻴﮑﻨﺪ،= 4400;ﻪ ﭼﻮﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺮﺷﺐ= ; ﻧﻴﺎﺯ ﺑﺨﻮﺍﺏ ﺩﺍﺭﻧ&#= 65194;،ﻭﺑﻌﺪ ﺑﻴﺪﺍﺭﻯ ﻣﻴﺸ&#= 65262;ﻧﺪ. ﻭﻟﻰ ﺑﻴﺪﺍﺭ ﻧ&= #65252;ﻰ ﮔﺮﺩﻧﺪ. ﻭﺍﮔﺮ = ﺑﻴﺪﺍﺭﻧﻤﻴﺸ= 5262;ﺩ ﻭﺍﻳﻦ ﺧﻮﺍب ﺁ&#= 65191;ﺮﺍﺳﺖ، ﺧﻮﺍﺏ ﺍﺯ ﺳﺮﺷ&= #65166;ﻥ ﻣﻰ ﭘَﺮَﺩ. ﻭﻟ&#= 65264; ﺑﺎﺯﺿﻌﻒ ﺗﻦ ﻭ = ﻓﺸﺎﺭ ﺍﻋﺼﺎﺏ ﺷﺨﺺ ﺭ&= #65165; ﺑﺨﻮﺍﺏ ﻣﻴﺒﺮ&#= 65193;. ﮐﻪ ﺍﮔﺮ ﻣﺮﮒ ﺑ= ﺪﻧﺒﺎﻟﺶ ﻧﺒﻮﺩ ﺑﻴﺪﺍﺭ &= #65251;ﻴﮕﺮﺩﺩ. ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65193;ﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﭼﻪ ﺩﺭ ﺭؤﻳﺎ ﻭﭼﻪ &= #65193;ﺭ ﻋﺰﻟﺘﮕﺎﻩ ﭘس &#= 65165;ﺯ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻣ&= #65212;ﻄﻔﻮﻯ،ﺑﺮﺍʌ= 63; ﺳﺎﻟﮑﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﺑﺎﺯ ﺿﻌﻒ ﺗﻦ ﺳﺎﻟﻚ = ﺭﺍ ﺑﺨﻮﺍﺏ ﻣﻴﺒﺮ&#= 65193;. ﺁﻧﮕﺎﻩ ﺍﺳﻢ ﻣ&= #65198;ﮒ، ﻭ ﻫﺮﮐس ﺑﻨﺤﻮ&#= 65263; ﺑﺮﺍﻳﺶ ﺩﺭ ﺭؤ&#= 65267;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺍﮔﺮ ﻃﺎﻟﺐ ﺍﻳ&= #65254; ﻣﺮﮔﻬﺎ ﺑﻮﺩ،= 4400;ﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻭ ﻧﺠﺎ&#= 65173; ﺑﺮﺳﺪ،ﻣﺮﺍﺳA= 250; ﻣﺮﮒ ﺩﺭ ﺧﻮﺍﺏ = ﺭﺍ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194;. ﻭﺍﮔﺮ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﮐﺎﻣﻞ ﻧﺒﻮﺩ،= 4380;ﻮﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﺗﺮس ﺩﺭʋ= 91;ﻮﺍﺏ،ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻴﺪﺍﺭ ﻣﻴ&= #64401;ﻨﺪ. ﮐﻪ ﻣﺤﺮﻭﻣﻴّ= 5174; ﺍﺯ ﺷﻬﻮﺩ ﺍﺳﺖ.= ﻭﺑﺎﻳﺪ ﻫﻤﭽﻨﺎﻥ ﺑﺘﺰ&#= 64400;ﻴﻪ ﻧﻔس ﻮ ﺑﺎﻭﺭﻯ &= #65191;ﻮﺩ، ﺑﻠﺰﻭﻡ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ،ﻭﻟﻮ ﺑ= 5240;ﻴﻤﺖ ﺟﺎﻥ ﺍﺩﺍﻣﻪ ﺑ&= #65194;ﻫﺪ. ﺍﻣﺎ ﺳﺎﻟﮑﺎﻥ &= #64400;ﻪ ﺩﺭﺟﺒﻬﻪ ﺟﻨﮓ &= #65193;ﺭ ﻋﺼﺮ ﭘﻴﺎﻣﺒﺮ &= #64344;س ﺍﺯ ﺷﻬﻮﺩ ﻣﺼﻄ&= #65236;ﻮﻯ ﻣﻴﺮﻓﺘﻨﺪ،ﮐA= 258; ﺣﺘﻰ ﺯﻧﺪﻩ ﺑﺎ&= #65199; ﻧﮕﺮﺩﻧﺪ،ﻭ ﺑ= 5256;ﻮﺭﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ،ﻭ ﺷﻬ= 5268;ﺪ ﻭﺷﺎﻫﺪ ﮔﺮﺩﻧ&#= 65194;. ﺁﻧﮕﺎﻩ ﺍﺣﻮﺍ&#= 65245; ﺩﺭ ﻓﮑﺮ ﺳﺎﻟﻚ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺗﻤ= ﺎﻡ ﻧﻴﺮﻭﻫﺎﻯ ﺍﻭ &= #65193;ﺭ ﺑﺪﻧﺶ،ﺑﺮﺍﻯ = 5183;ﻨﮕﻴﺪﻥ ﻣﺘﻤﺮﮐﺰ ﻣﻴﺸ&#= 65262;ﺩ. ﻭ ﺑﻔﮑﺮ ﻣﺮﮒ ﻭ= ﮐﺸﺘﻪ ﺷﺪﻥ ﺧﻮﺩ ﻧﻴﺰ = ﻧﻴﺴﺖ. ﻭﻟﻰ ﺍﮔﺮ ﺩﺷﻤ&= #65256;ﻰ ﻗﻮﻯ ﺗﺮ ﻭﺑﻴﺸ&= #65176;ﺮ ﺑﺎﺷﺪ،ﻣﻨﺠﺮ = 5169;ﮑﺸﺘﻪ ﺷﺪﻥ ﺳﺎﻟﻚ ﻣﻴ&= #64405;ﺮﺩﺩ. ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺍ= ﺯ ﺁﻥ ﺻﺤﻨﻪ ﺩﻭﺭ = ﻧﻤﻴﺸﻮﺩ. ﮐﻪ ﺑﺮﺧﻠﺎﻑ ﺗ&= #65228;ﻬﺪ ﺧﻮﺩ ﺑﭙﻴﺮ ﻭﺧ&= #65194;ﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩه باﺷﺪ= . ﻭﺍﻳﻦ ﺍﺣﻮﺍﻝ ﻭﻳﮋﻩ&#= 1548;ﮔﻮﺋﻰ ﺧﻮﺍﺏ ﻭ ﺑﻰ ﺣﺴ= ّﻰ ﺩﺭ ﺿﻤﻦ ﺑﻴﺪﺍ&= #65197;ﻯ ﺍﺳﺖ. ﻭﺩﺭ ﻭﺍﻗ= ﻊ ﻣﺮﺯ ﻗﺎﻃﻌﻰ ﺑ&= #65268;ﻦ ﺑﻴﺪﺍﺭﻯ،ﻭ ﺑ= 5268;ﺪﺍﺭﻯ ﻫﺎﻯ ﭼﻮﻥ ﺧﻮﺍ&= #65167; ﻧﻴﺴﺖ. ﺗﺎ ﺗﻮﺟ= ّﻪ ﻭ ﺗﻤﺮﮐﺰ ﻓﮑﺮ&= #65263; ﺍﻧﺴﺎﻥ ﻭ ﺳﺎﻟ&= #65242; ﭼﮕﻮﻧﻪ ﻋﻤﻴﻖ &= #65169;ﺎﺷﺪ. ﻭﻫﻤﻴﻦ ﺑﻴﺪﺍ&#= 65197;ﻯ ﺷﺒﻪ ﺧﻮﺍﺏ، ﻫ&#= 65252;ﺎﻥ ﺧﻴﺎﻝ ﺍﺳﺖ. ﻳﻌ= ﻨﻰ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺑﻴﺪﺍﺭﻯ، ﺳﻠ= 5204;ﻠﻬﺎﻯ ﺍﺯ ﺗﺪﺍﻋﻰ ﻫﺎ = ﻭ ﺍﻓﮑﺎﺭ ﻣﺘﻮﺍ&#= 65247;ﻰ،ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺴﻮﻯ &= #65231;ﻴﺮﺣﻘﻴﻘﺖ ﻭ ﺍﻟﻬﻰ ﻣﻄﻠﻖ&= #1548;ﻭﺑﻨﻈﺮ ﺷﺨﺼی ﭙﻴﺶ ﻣﻴ&#= 65198;ﻭﺩ. ﻭﻧﺘﺎﻳﺠﻰ ﺑﺪ&#= 65203;ﺖ ﻣﻴﺂﻳﺪ، ﮐﻪ ﺷ&#= 65192;ﺺ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﺳ&= #65174; ﻭﺣﻘﻴﻘﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ ﻭﻳﺎ ﺧﻴﺎﻝ ﻣﻴ&= #64401;ﻨﺪ، ﮐﻪ ﻭﺍﻗﻌﻴّﺖ &#= 65193;ﺍﺭﺩ. ﺳﺎﻟﻚ ﻭﻟﺎﻳﺖ &= #65255;ﻴﺰ ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ &= #65203;ﻠﻮﻙ ﺧﻮﺩ،ﺩﺭ ﺗﻮﺳ= 617;ﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺵ&#= 1548;ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;ﺩﻋﺎﻳﺶ ﺑﺨﺪﺍ ﻣﻴﺮﺳﺪ&#= 1548; ﻭ ﺍﻟّﺎ ﻧﻴﺎﺯ &= #65169;ﺮﺍﺑﻄﻪ ﺩﺍﺭﺩ. ﮐﻪ ﻫﻤﺎ= ﻥ ﺻﻮﺭﺕ ﺷﻬﻮﺩﻯ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺴﺎ&#= 65247;ﻚ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﻫﺮ ﺩﻋﺎﻳﺶ ﭼﻮ&= #65253; ﻃﻠﺐ ﻏﻔﺮﺍﻥ ﻭ = ﻋﻔﻮ ﺍﺯﮔﺬﺷﺘﻪ،ﻭ = 5165;ﺯ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﺳﺎﻟﻚ، ﺑﺨﺪﺍ= 5261;ﻧﺪ ﻣﻴﺮﺳﺪ. ﻭ ﺑﺪﻭ= ﻥ ﻭﺳﻴﻠﻪ ﺑﻘﻮﻝ &= #64344;ﻴﺎﻣﺒﺮ، ﺑﺪﻋﺎ ﮐﻨﻨﺪﻩ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﺩ،ﻭﺑA= 212;ﻮﺭﺕ ﺍﻭ ﮐﻮﺑﻴﺪﻩ ﻣ&= #65268;ﺸﻮﺩ. ﺯﻳﺮﺍ ﻣﺮﺩﻭﺩ &= #65165;ﻟﻬﻰ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﺩ= ﺭ ﻭﺍﻗﻊ ﺷﺮﻙ ﮐﺮ&= #65193;ﻩ،ﮐﻪ ﺑﺪﺳﺘﻮﺭ ﻏﻴﺮ &= #65261;لیّ اﻟﻬﻰ،ﭼﻮﻥ ﻫA= 198; ﺁﺧﻮﻧﺪ ﻗﺸﺮﻯ &= #65261;ﻣﺬﻫﺒﻰ ﻏﻴﺮ ﺳﻠﻮﻙ ﻋﺒ&= #65166;ﺩﺕ ﮐﺮﺩﻩ،ﻭ ﻳﺎ ﺣ&#= 65176;ﻰ ﺧﻮﺩ ﺳﺮﺍﻧﻪ ﻋ&= #65170;ﺎﺭﺍﺗﻰ ﺑﺮﺣﺴﺐ ﻋﺎﺩﺕ &= #65261; ﺗﺤﻤّﻞ ﺗﺎﺭﻳ= 5192;ﻰ ﺟﺎﻣﻌﻪ ﺩﺭ ﺍﻭ&= #1548;ﻭﺍﻣثاﻟﺶ ﮐﺮﺩﻩ ﺍﺳﺖ ﺁﻧ&= #64405;ﺎﻩ ﺑﺠﺎﻯ ثوﺍﺏ ﻣ= 5262;ﺭﺩ ﺍﻧﺘﻈﺎﺭ،ﻋﻘA= 166;ﺏ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﻋ&= #65240;ﺐ ﺭﻭﻯ ﻣﻘﺎﻡ ﺭﻭ&= #65187;ﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺗﻮ&= #65247;ﺪﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ&#= 65251;ﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﺍﺳﺖ ﺳﺎﻟﻚ ﺑﺮ&= #65165;ﻯ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺧﻮﺩ،ﺩﺭ ﻭﺳﻴ= 5248;ﻪ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5267;ﻚ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺭﻭﺣﻰ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﺩ. ﺑﺮﺍﻯ ﺷ= ﺮﻭﻉ ﻫﺮ ﻋﺒﺎﺩﺕ ﻭ ﺩ= ﻋﺎ،ﻭﺿﻮ ﻣﻴﮕﻴﺮﺩ ﻳﻌﻨ&#= 65264;(ﻭی ﺴﻮ)ﻭﺳﻤﺖ ﻭﻧﻮ&= #65197; ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺗﺨﻴّﻞ ﺧﻮﺩ ﺁ&#= 65251;ﺎﺩﻩ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺻﻮ= ﺭﺕ ﭘﻴﺮ ﻭﺑﺎﻫﺮﭼ&#= 65258; ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺸ&= #65192;ّﺼﻪ ﻫﺎﻯ ﺍﻭﺭﺍ ﺁﻣ&= #65166;ﺩﻩ ﻣﻴﮑﻨﺪ. ﻭﻣﺪﺍ&= #65249; ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴ&#= 65194;ﻯ ﺩﻓﻊ ﺷﺮﻙ،ﭼﻮ= 5253; ﻟﺎ ﺍﻟﻬﻪ ﺍﻟّ&#= 65166; ﺍﻟﻠﻪ ﻣﻴﮕﻮﻳ&#= 65194;. ﺁﻧﮕﺎﻩ ﺑﻨﻤﺎ&#= 65199; ﻭﺩﻋﺎ ﻭ ﻧﺠﻮﺍ&= #1548;ﻭﺣﺘﻰ ﺑﺘﻤﺎﺷﺎﻯ ﺻﻮ&#= 65197;ﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩ،= 4400;ﻪ ﻗﺒﻠﻪ ﺣﻘﻴﻘﻰ &= #65203;ﺎﻟﻚ ﺍﺳﺖ، ﻣﻴﭙﺮﺩ= 5165;ﺯﺩ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺗﻤﺎﺷﺎʌ= 63; ﺗﻨﻬﺎﻯ ﮐﻌﺒﻪ&#= 1548;ﺧﻮﺩ ﭘﺮ ثوﺍﺏ ﺍﺳﺖ. &= #65261; ﺻﻮﺭﺕ ﺷﻬﻮﺩی &#= 64345;ﻴﺮ،ﺧﻮﺩ ﻗﺒله ﺤﻘﻴﻘی = 75;ﺳﺖ، ﻭﻧﻪ ﮐﻌبه ﻤﮑ= 617;ﻪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺩﻓ&= #65226; ﻣﺰﺍﺣﻤت ﻘﺸﺮ= 5267;ّﻮﻥ ﻏﻴﺮﺳﺎﻟﻚ ﻭ ﺗ&= #64401;ﻔﻴﺮ ﺁﻧﻬﺎ،ﺳﺎﻟﻚ = 5193;ﺭ ﺗﻦ ﻧﻴﺰ ﺑﺴﻮﻯ = ﮐﻌﺒﻪ ﻣﻰ ﺍﻳﺴﺘﺪ. ﮔﺮ= ﭼﻪ ﺍﻳﻦ ﺍﻳﺴﺘﺎﺩ&#= 65253; ﻫﺎ ﻫﻴﭻ ﮐﺪﺍﻡ = ﺩﻗﻴﻘﺎ ﺑﺴﻮﻯ ﮐﻌﺒﻪ ﻧ&= #65268;ﺴﺖ. ﺑﺨﺼﻮﺹ ﺩﺭ ﮐﺮ&= #65261;ﻳّﺖ ﺯﻣﻴﻦ،ﻭ ﻳﺎ ﺍ&#= 65197;ﺗﻔﺎﻉ ﻣﺤﻞ ﻧﻤﺎﺯ ﮔﺬ&= #65165;ﺭ ﻧﺴﺒت ﺒﮑﻌﺒﻪ. &= #65165;ﻳﻦ ﺣﻀﻮﺭﺫﻫﻨﻰ ﻭ&#= 65247;ﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ، ﻳﻚ ﺗﺨﻴّﻞ ﺳﻠ&#= 65262;ﮐﻰ ﻭﺍﺭﺍﺩﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﺍﺯ ﻧﻮﻉ ﺑﺎﺯ&= #65263; ﻧﻔس ﻭﺫﻫﻦ ﺩﺭ &= #65175;ﺨﻴّﻠﺎﺕ ﺑﺎﻃﻞ ﻧﻴﺴﺖ. ﺗ= ﺨﻴّﻞ ﺑﺎﻃﻞ ﺑﺼﻮﺭت &#= 65188;ﺪﻳث ﻨﻔس ﻤﻴﺒﺎﺷﺪ. &= #65261;ﻟﻰ ﺗﺨﻴّﻞ ﺳﺎﻟﻚ &#= 65193;ﺭدﻳﺪﻥ ﺻﻮﺭت ﭙﻴﺮ ﺩﺭ &= #65191;ﻴﺎﻝ ﺍﺳﺖ. ﻭﺍﺯ ﻧﻮﻉ= ﺗﻔﮑّﺮ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺗ= ﻤﺎﺷﺎﻯ ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﺳ&= #65174;. ﻣﻴﮕﻮﻳﻨﺪ ﺯﻧ&#= 65194;ﮔﻰ ﺧﻮﺍﺏ ﻭﺧﻴﺎل اﺳﺖ. ﺑﺮﺍﻯ ﻏﻴ&= #65198;ﺳﺎﻟﮑﺎﻥ ﺑﺨﺎﻃﺮﺑﺎﺯﻯ &#= 65195;ﻫﻦ ﺁﻧﺎﻥ ﻭﺑﺮﺍﻯ &= #65203;ﺎﻟﮑﺎﻥ ﻣﺪﺍﻡ ﺧﻮﺩﺭﺍ &= #65193;ﺭﮐﻨﺎﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪﺩﺭﻋ= 5240;ل اﻭﺍﺳﺖ. ﮔﻮﺋﻰ &= #65191;ﺪﺍ ﺭﺍ ﺩﻳﺪﻩ ﺍﺳﺖ.= ﮐﻪ ﻫﺮ ﮔﻔﺘﻪ ﻭ ﺩﻋ= ﺎﺋﻰ ﺩﺍﺭﺩ ﻣﻴﮕﻮﻳ&#= 65194;. ﻭ ﭼﻮﻥ ﺯﻧﺪﮔﻰ = ﺳﺮﺍﺳﺮ ﺳﻴّﺎﻟﻪ ﻭﺟﻮ= 5193; ﻓﮑﺮﻯ ﻭ ﺣسّ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﻟﺤظه اﻯ ﺗﻮﻗ= 17;ﻒ ﻧﺪﺍﺭﺩ. ﮔﻮﺋﻰ = ﻧﻤﻴﺘﻮﺍﻧﺪ ﻟﺤظه ای ﺭﺍ ﻣA= 176;ﻮﻗّﻒ ﮐﺮﺩ،ﮐﻪ ﺑﺒﻴ= 5256;ﻴﻢ ﮐﺠﺎ ﻫﺴﺘﻴﻢ. ﻭ= ﭼﻪ ﺑﺎﻳﺪ ﺑﮑﻨﻴﻢ. = ﻧﻪ ﻓﻘﻂ ﺳﻴّﺎﻟﻪ &#= 65235;ﮑﺮﻯ ﺍﻧﺴﺎﻥ،ﮐﻪ ﺣ= 5176;ﻰ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﻣ&= #65166;ﺩﻯ ﻭ ﺫﻫﻨﻰ ﻭﺭﻭﺍ&= #65253; ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65165;ﻧﺴﺎﻥ،ﺩﺭﺣʋ= 66;ل ﺠﺮﻳﺎﻥ ﻣﺪﺍﻭ&#= 1605; ﻤﻴﺒﺎﺷﺪ. ﻳﺎ ﺑ= ﺠﻠﻮ ﺑﺎ ﺗﮑﺎﻣﻞ ﻣﻴ&= #65198;ﻭﺩ، ﻭ ﻳﺎ ﺑﻌﻘﺐ ﻭﺑ= ﻘﻬﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻣ&= #65268;ﺮﻭﺩ. ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ، ﺳﺮﻣﺴ= 5174; ﺩﻧﻴﺎ ﻭ ﻟﺬﺕ ﮐ= ﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺑ= ﺎﻟﻔﻌﻞ ﺧﻮﺩ ﻫﺴﺘﻨﺪ ﻳ&= #65166; ﮐﺎﺭ ﻣﻴﮑﻨﻨﺪ &= #64400;ﻪ ﭘﻮﻝ ﺩﺭﺁﻭﺭﻧ&#= 65194;، ﻭ ﻳﺎ ﮐﺎﺭﻯ ﻣﻴ= ﮑﻨﻨﺪ،ﮐﻪ ﭘﻮﻝ ﺭﺍ ﺧﺮﺝ ﮐ= ﻨﻨﺪ،ﻭﻟﺬﺕ ﺁﻧﺮﺍ ﺑﺒﺮﻧﺪ. = ﻭ ﻳﺎ ﺣﺘﻰ ﺑﻬﺮ ﺷ= ﮑﻞ ﻣﺸﻐﻮﻝ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﺎ ﺳﻮﮊﻩ ﻣﺤﺒ&= #65262;ﺏ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻭ ﻳﺎ ﻟﻤﻴﺪﻩ ﺩ= ﺭ ﮔﻮﺷﻬﺎﻯ،ﻧﺸA= 204;ﺘﻪ ﮔﺬﺭ ﻋﻤﺮﺭﺍ ﻣ&= #65264; ﺑﻴﻨﺪ. ﻳﻌﻨﻰ ﻋ= ﻤﺮ ﺭﺍ ﺗﻠﻒ ﻣﻴﮑﻨ&= #65194;. ﮐﻪ ﻋﻤﺮ ﺍﻧﺴﺎ&= #65253; ﭼﻪ ﺩﺭ ﺯﻣﺎﻥ، &= #65267;ﺎﺩﺭ ﻗﺪﺭﺗﻬﺎﻯ ﺣﻴ&#= 65166;ﺗﻰ ﺧﻮﺩ، ﻣﺤﺪﻭﺩ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ. ﭼﻮﻥ ﺗ= 5252;ﺎﻡ ﺷﻮﺩ،ﭼﻮﻥ ﺗﻤ= 5166;ﻡ ﺷﺪﻥ ﺳﻮﺧﺖ ﭼﺮ&= #65165;ﻏﻰ ﺍﺳﺖ، ﮐﻪ ﺣﺘﻤ&#= 65166; ﺧﺎﻣﻮﺵ ﺧﻮﺍﻫ&#= 65194; ﺷﺪ. ﻭﻣﺮﮒ ﻭﺯﻧ= ﺪﮔﻰ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﻳﺎ ﺩﺭ ﺗﻮﻟﺪ ﺩ= ﺭ ﻧﺴﺨﻬﺎﻯ ﺑﺸﺮ&#= 65263; ﺑﻬﺘﺮ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻣﺴﺦ ﮔﺮﺩﻳﺪه که ﺑﻘﻬﻘﺮﺍ ﻣ= 5268;ﺮﻭﻧﺪ،ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪهﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ ﻭﺟ&#= 65252;ﻊ ﺁﻭﺭﻯ ﻣﺠﺪﺩ ﮐ&= #65198;ﺍﻣﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮊﻧﺘﻴﻚ ﺭﻭʋ= 87;ﻰ ﺧﻮﺩ،ﺗﺎ ﺯﻣﺎ= 5253; ﺩﺭﺍﺯ ﺑﻌﺪﻯ،= 5169;ﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﻟﺰﻭﻡ ﺗﮑﺎﻣﻞ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﺧﻮﺩ ﺑﭙﺮ&= #65193;ﺍﺯﺩ. ﺗﺎ ﺑﺎ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻰ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﺎ&= #65267;ﺖ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺑﻨA= 262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس، ﭘﺎﻳﺎﻥ ﺗﮑﺎﻣ&#= 65246; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﮐﻪ ﻫﻤ= ﭽﻨﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﻮ&= #65247;ﺪﺍﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﭘﻴﺶ ﺧﻮﺍﻫ&= #65194; ﺩﺍﺷﺖ. ﭘس ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺍﺏ ﻭ ﺧﻴﺎﻝ = ﺍﺳﺖ،ﻭﻟﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65194;ﺍﻡ ﺩﺭ ﺗﺨﻴّﻞ ﺭﺍ&#= 65257; ﺍﻟﻬﻰ،ﻭﻭﺳﻴ= 04;ه اﻟﻬﻰ ﻭﻳﺎ ﺳﻤ&#= 65170;ﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺁﻧﻬﺎﺭﺍﺩ&#= 65197; ﺭؤﻳﺎ ﻭﺧﻮﺍﺏ &#= 65251;ﻰ ﺑﻴﻨﻨﺪ،ﮐﻪ ﻣ= 5194;ﺭﻙ ﭘﺬﻳﺮﺵ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭ ﻳﺎ ﺩﺭ ﻏﻴﺮ ﺳ= ;ﺎﻟﮑﺎﻥ ﮐﺎﺑﻮس ﺭﺍ ﺩﺍ&#= 65197;ﺩ،که ﺨﻮﺩ ﻧﻮﻋﻰ ﺗﺬ&= #64400;ّﺮ ﻣﺪﺍﻭم اﻟﻬﻰ= 48;ﺑﺮﺍﻯ ﻣﺨﺎﻟﻔﻴﻦ ﺗﻨ&#= 65260;ﺎ ﺧﻮﺍﺳته ﺨﺪﺍA= 261;ﻧﺪ ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﮑ= ;ﺎﻣﻞ ﺭﻭﺡ ﺍﺳﺖ. ﮐﻪ ﻧ= ;ﻤﻮﻧﻬﺎﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺁﻧﻬﺎ،ﺩ= 5197; ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ&#= 65259;ﺎﻯ ﺑﺸﺮﻯ ﺑﺪﺗﺮ،= 5261;ﻳﺎ ﺩﺭ ﻣﺴﺨﻬﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﺍﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5199;ﻧﺪﮔﻰ ﻓﻌﻠﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺩﺭﻇﺎﻫﺮ ﺯﻧﺪﮔﻰ ﺁﺯﺍﺩ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻭ= ;ﺍﻗﻊ ﺟﺮﻳﺎﻥ ﻫﺪﻑ ﺍ&= #65247;ﻬی اﺯ ﻃﺮﻳﻖ ﻓﻄﺮ&#= 1578; اﻧﺴﺎﻥ ﺍﺳت ک= 07; وﺍﻗﻌﻴّﺖ ﺩﺍA= 197;ﺩ،ﻭﻟﻰ ﺣﻘﻴﻘﺖ ﻧﺪﺍﺭ&#= 65193;. ﻭ ﺧﻮﺍﻩ ﻧﺎﺧﻮ&= #65165;ﻩ ﺑﺴﻮﻯ ﺑﻬﺘﺮ ﺷ&= #65194;ﻥ ﻭﻳﺎ ﺑﺪﺗﺮ ﺷﺪ&= #65253; ﻣﻴﺮﻭﺩ. ﻭﭼﻮﻥ = ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺗﺮﻣﻮﻣ&#= 65176;ﺮ ﺣﺮﺍﺭﺕ ﺳﻨﺞ ﻣ&= #65194;ﺍﻡ ﺑﺎﻟﺎ ﻭﭘﺎﺋﻴ&#= 65254; ﻣﻴﺮﻭﺩ. ﻭﺩﺭ ﻭ= ﻗﺖ ﻣﺮﮒ ﺩﺭﺟﺎﻯ ﺧ&= #65262;ﺩ ﻣﻰ ﺍﻳﺴﺘﺪ. ﺻﺤ= نه هاﻯ ﺭﻭﺍﻥ ﻭﻧ= 5166;ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ،ﭼﻪ ﺩ= 5197; ﺧﻮﺍﺏ ﻭﭼﻪ ﺩﺭ = ﻫﻨﮕﺎﻡ ﺗﻔﮑّﺮ ﺩﺭ ﻣﺤ&#= 65176;ﻮﻳﺎﺕ ﺧﻮﺩﺁﮔﺎﻩ ﻭﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻏﺮﻕ ﺍﺳﺖ.= ﻭﺍﻗﻌﻴّﺖ ﺷﺨﺼﻰ ﺩﺍﺭﺩ،= 5261;ﺍﺯ ﺣﻘﻴﻘت ﺒﺪﻭﻥ &#= 65155;ثرﻯ ﺍﺯ ﺷﺮﺍﻳﻂ ﺷﺨ&= #65210; ﺑﻰ ﺧﺒﺮ ﺍﺳﺖ. ﻣ= ;ﮕﺮ ﺍﻧﺴﺎﻥ ﺗﺮﻙ ﺗ&= #65236;ﮑّﺮﺍﺕ ﺧﻮﺩ،ﻭﭘﺎﮐﺴA= 166;ﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﻳﺶ ﻧﻤﺎﻳﺪ. ﺗﺎ ﺧﺒ= ﺮﻯ ﺍﺯ ﺑﻴﺮﻭﻥ ﺧﻮ&= #65193;،ﻭﻭﺍﻗﻌﻴّ᥵= 4; ﺣﻘﻴﻘﻰ ﺗﺮﻯ ﺑ&= #65268;ﺎﺑﺪ. ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺣ&= #65176;ﻰ ﺩﺭﺑﻴﺪﺍﺭﻯ،A= 251;ﺎﻧﻨﺪ ﺑﻰ ﻫﻮﺷﻰ ﻭ ﺑﻰ= ﺧﺒﺮﻯ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ ﺷﻤﺎ ﺩﺭ ﺧﻮﺍب هستید. ﭼﻮﻥ ﺑʌ= 52;ﻴﺮﻳﺪ ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮ&#= 65267;ﺪ. ﻭ ﺗﻨﻬﺎ ﺳﺎﻟﻚ = ﺍﺳﺖ ﮐﻪ ﺗﺮﻙ ﺁﺯﺍﺩ&= #65263; ﺟﺎﻫﻠﺎﻧﻪ ﻓﮑ&#= 65198; ﻭﻋﻘﻞ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺧﻮﺩﺭﺍ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻫ= ﺮﻗﺪﺭ ﻋﻤﻴﻖ ﺍﻳﻦ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺣﻴﻮﺍنی @= 394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ &= #65169;ﺎﺷﺪ،ﺍﺯ ﺳﻄﻮﺡ ﻭﺍﻗﻌﻰ &= #65175;ﺮﻯ ﺁﮔﺎﻩ ﻣﻴﮕﺮﺩ&#= 65193;،ﻭ ﭘﺮﺩﻩ ﻫﺎﺋﻰ ﺍ&= #65199; ﺣﻘﻴﻘﺖ ﺭﺍ ﺍﺯ = ﻫﺴﺘﻰ ﺧﻮﺩ ﻭﻃﺒﻴﻌﺖ &= #65153;ﮔﺎﻩ ﻣﻴﮕﺮﺩﺩ. ﻭﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺎ ﭼﻨﻴﻦ ﺗﺮﻙ = ﺯﻣﻴﻨﻪ ﺷﺨﺼﻰ ﺧﻮﺩ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﺩﻥ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﮕﺮﺩند ﻭﻟA= 196;ﺍ سالک ﻣﺮﮒ ﻗﺒʌ= 46; ﺍﺯ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﺧ&= #65262;ﺩﺭﺍ،ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ &= #65191;ﻮﺩ ﻃﺎﻟﺐ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺑﻴﺪﺍﺭ ﮔﺮﺩﺩ. = ﻭﺑﺸﻬﻮﺩ ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻭ ﺍﻟﮕﻮ&= #65263; ﺗﮑﺎﻣﻞ ﻧﻬﺎﺋ&#= 65264; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﺪ، ﮔﺮﭼ= 5258; ﺣﺘﻰ ﺍﮔﺮ ﺩﻭﺑ&= #65166;ﺭﻩ ﺯﻧﺪﻩ ﺑﺸﺮﻯ ﻧ&= #65208;ﻮﺩ. ﻭﺍﮔﺮ ﮐﻪ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﻭﺍﻟﻬﻰ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩﺭﺍ ﻳﺎʌ= 35;ﺖ ﻭ ﻣﺒﻌﻮث ﺑﻤﺄ&#= 65251;ﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﺷﺪ،ﺁﻧ= 4405;ﺎﻩ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻭ&= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﻗﺎﻟ&= #65168; ﻭﺗﻦ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﮐﻪ ﭘﺎﺩﺷ= ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ . ﺍﻣﺎ ﻏﻴﺮ ﺳﺎﻟ= ;ﮑﺎﻥ ﭼﻮﻥ ﺩﺭﭘﺎﻳﺎ&#= 65253; ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﺑﻤﻴﺮﻧﺪ،ﺩﺭ = 5267;ﻚ ﺗﻮﻟﺪ ﻧﺴﺦ ﻭﻣ&= #65204;ﺦ ﺣﻘﻴﺮﺗﺮﻯ ﺩﺭ &= #65183;ﻬﺎﻥ ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﮐﻪ ﻏﺮﻕ ﻋﺬﺍﺏ = ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺑﻮﺩ. ﺗﺎ ﮔﺬﺷﺘ= ﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺗﮑﺮﺍﺭ ﻧﻤ&= #65166;ﻳﻨﺪ. ﻭﭘس از ﭼﻨﺪ ﺻ= 5194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ،ﻭﻫﻤﻴA= 254; ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261;ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﻭﮐﺴﺐ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ&#= 1548;ﮐﻪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺗﺎ ﺃﺑﺪﻳّﺖ ﭘ&#= 65268;ﺶ ﺑﺮﻭﻧﺪ. ﺍﻳﻦ ﻗ= ﻬﻘﺮﺍﺋﻴﺎﻥ ﺑﻴﺎﺩ ﺧﻮﺍﻫﻨ&#= 65194; ﺁﻭﺭﺩ،ﮐﻪ ﭼﻪ &#= 65169;ﻮﺩﻧﺪ ﻭﭼﻪ ﺷﺪﻧﺪ. ﮐﻪ= ﺑﻴﮕﺎﺭﻯ ﻭ ﺑﺎﺭﮐﺸﻰ،ﻭ &#= 65267;ﺎ ﺷﮑﺎﺭ ﻭﺩﺭﻳﺪ&#= 65257; ﻣﻴﮕﺮﺩﻧﺪ. ﭘس &= #65191;ﻮﺍﺏ ﻫﻤﺮﺍﻩ ﺑﻰ ﺍﺭ&= #65165;ﺩﮔﻰ ﻭ ﺑﻰ ﺧﺒﺮﻯ،ﻋ&#= 65252;ﻠﺎ ﺩﺭ ﻃﺒﻴﻌﺖ ﻭ ﻓ= ﻄﺮﺕ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻦ &= #65165;ﺳﺖ. ﻭﺩﺭﺑﻴﺪﺍﺭﻯ &#= 64404;ﻮﺋﻰ ﺁﻏﺎﺯ ﻏﻔﻠﺖ ﻭ&= #65169;ﻰ ﺧﺒﺮﻯ ﺍﺳﺖ، ﻭ &= #65227;ﻤﺮ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻧ&= #65252;ﻮﺩﻥ ﺍﺳﺖ. ﮐﻪ ﺑﺪﻭﺭ= ﻣﺪﺍﺭ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ&#= 1548;ﻭﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭ ﻣﺮﺗﻊ ﺟﻬﺎ&= #65253;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﺬﺭﺍﻧ᥷= 4; . ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ&= #65193;ﺭﺟﻪ ﺗﮑﺎﻣﻠﻰ ﮐﻪ ﺑ&= #65166;ﺷﺪ،ﺩﺭ ﺧﻮﺍﺏ ﻗﻄﻊ ﺭﺍ&= #65169;ﻄﻪ ﺑﺎ ﺩﻧﻴﺎ ﮐﺮﺩ&= #65257;،ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ. ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65253; ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺩ. ﻭ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ= ﺗﮑﺎﻣﻠﻰ ﮐﻪ ﺑﺎﺷﺪ،ﺑﺎ &#= 65259;ﻤﺎﻥ ﺳﻄﺢ ﻣﻠﮑﻮﺗﻰ &= #65261; ﻋﺎﻟﻢ ﺍﻟﻬﻰ ﻣ&= #65198;ﺑﻮﻃﻪ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﭼﻨﻴﻦ = 5165;ﺭﺗﺒﺎﻃﻰ ﺑﺎ ﺟﻬﺎﻥ،ﻗﻄ= 5226; ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ. = ﻭﻟﺬﺍ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﺪ&= #65169;ﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺣﺘﻰ ﺧﻮﺩﺍﺯ &= #65259;ﻤﺎﻥ ﻣﺮﺍﺗب اﻟﻬﻰ = 5255;ﻴﺰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﺳA= 174; ﻭﺯﺑﺎﻥ ﻣؤﻣﻦ &#= 65165;ﻣّﻰ ﮐﺮﺩﻩ،ﻭ ﺻﻮﺭ= 5173; ﻭ ﺳﻴﺮﺕ ﺍﻭ،ﺩ&#= 65203;ﺖ ﻭﺯﺑﺎﻥﻭﺻﻮﺭ= 5173;ﻭﺳﻴﺮﺕﺧﺪﺍ᥾= 1;ﻧﺪﺍﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧﻮ= ﺍﺏ ﻣﻌﻤﻮﻟﻰ ﭼﻪ ﺑ&= #65212;ﻮﺭﺕ ﻫﻴﭙﻨﻮﺗﻴﺴﻢ &#= 65261;ﻣﺼﻨﻮﻋﻰ ﺑﺎﺷﺪ،ﻳﺎ ﺧﻮ= 5165;ﺏ ﻃﺒﻴﻌﻰ،ﻋﻤﻠA= 166; ﺑﺮﺍﻯ ﺗﺮﻣﻴﻢ &= #65169;ﺪﻥ ﺍﺯ ﺗﻠﻔﺎﺕ ﻭ ﺳ= ﻮﺧﺖ ﻭﺳﺎﺯﻫﺎﻯ ﺗﻦ&#= 1548;ﺍﺯ ﻏﺬﺍ ﻭ ﺍﮐﺴﻴﮋ&= #65253; ﺿﺮﻭﺭﻯ ﺍﺳﺖ. گ&= #1608;ﺋﻰ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65169;ﺮﺍﻯ ﺩﻭ ﺳﻮﻡ ﺷﺒﺎﻧ&= #65258; ﺭﻭﺯ،ﻗﺪﺭﺕ ﺣ= 5268;ﺎﺗﻰ ﻭ ﺳﻮﺧﺖ ﺣﻴﺎت&#= 1740; ﺪﺍﺭﺩ. ﻭ ﺑﺎﻳﺪ= ﻳﻚ ﺳﻮﻡ ﺩﻳﮕﺮ ﺭﺍ = ﺑﺨﻮﺍﺑﺪ،ﮐﻪ ﺗﺮﻣﻴﻢ ﺗﻦ ﻭﮐ&= #65204;ﺐ ﺍﺭﺯﺵ ﺣﻴﺎﺗﻰ &= #65255;ﻤﺎﻳﺪ. ﻭ ﻏﻴﺮ ﺍﺯ ﺍﻧﺮ= ﮊﻯ ﻭ ﺳﻮﺧﺖ ﺑﺪﻥ ﻳ= ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﺫﻫﻦ ﺑﺎʌ= 07;ﺪ. ﻫﺮ ﻧﻮﻉ ﺧﻮﺍﺏ = ﺩﺭﺟﺎﺗﻰ ﺩﺍﺭﺩ،ﺳﻄﺤﻰ = 5261; ﻋﻤﻴﻖ ﻭ ﻋﻤﻴﻖ = ﺗﺮ. ﮐﻪ ﻫﺮﮐﺪﺍﻡ ﺩ&= #65165;ﺭﺍﻯ ﺩﺭﺟﻪ ﺍﺭﺗﺒﺎ&#= 65217; ﺧﺎﺹ ﺧﻮﺩ ﺑﺎ ﻣ= ﺮﺍﺗﺐ ﺭﻭﺣﻰ ﺍﻟﻬﻰ،= 5261; ﻳﺎ ﻣﺮﺍﺗﺐ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺧ= ﻮﺍﺏ ﺍﻧﺴﺎﻥ ﺗﺴﻠﻴ&#= 65250; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﻳﺶ ﻣﻴﺒﺎﺷﺪ. ﻏﻴﺮ = ﺳﺎﻟﮑﺎﻥ ﻏﺮﻕ ﺗﻤﻨّﺎ ﻭ &= #65227;ﻘﺪﻩ ﻫﺎﻯ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﻏﺮ&#= 65237; ﺗﻤﻨّﺎﻯ ﻧﺠﺎ= 578; اﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&#= 65260;ﻰ ﺧﻮﻳﺶ. ﮔﺎﻫﻰ ﺑ= ﺎﺯﻳﭽﻪ ﻧﻔس ﻭﮔﺎﻫﻰ ﻣ&#= 65240;ﺎﻭﻣﺖ ﺑﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﻭ ﺩﺭ ﺧﻮﺍﺏ ﻋﻤ= ﻴﻖ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺨﺎﻃﺮﺍت ﺴﺮﮐﻮﺏ ﺷﺪﻩ ﻗ&= #65194;ﻳﻤﺘﺮ ﻣﺸﻐﻮﻝ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺩﺭ ﮐﺎﻣﻠﺎن اﺭﺗﺒﺎﻁ ﺑﺎﻣ= 5198;ﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﻣﻴﺮﺳﺪ. ﮐﻪ ﺑﺮ= ﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺣﺪّ &= #65155;ﮐثر ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋ&= #65198;ﺵ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺍ&#= 65203;ﺖ. ﮔﻮﺋﻰ ﺑﺎ ﺧﺪﺍ&= #65263; ﺭﺣﻤﺎﻥ،ﺧﻮﺩA= 197;ﺍ ﺍﺯ ﭘﺸﺖ ﭘﺮﺩﻩ = ﻋﺮﺵ ﺳﺘﺮﺕ ﺍﻟﻤﻨﺘ&#= 65260;ﺎ،ﻳﺎ ﺳﺘﺎﺭ ﻭ ﭘﺮﺩﻩ = ﭘﺎﻳﺎﻧﻰ،ﻭﺷA= 184;ﺮﻩ ﻭﻟﺎﻳﺐ ﺍﻟﻬﻰ&#= 1548;ﺩﺭﺣﺮﮐﺖ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺴ&#= 1617;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸته ﺒﺨﻠﻖ ﻫﺮﺗﻠﺎ&#= 65205; ﺗﮑﺎﻣﻠﻰ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺭﺗﺰﮐیه ﻨﻔ= 87; ﺧﻮﺩ،ﻭﻳﺎ ﺗﻘﻮﻳﺖ ﺻﻔﺎﺕ &= #65165;ﻟﻬﻰ ﺧﻮﻳﺶ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻋﻤﻠﺎ ﺷﻬﻮﺩ ﺟ&= #65194;ﻳﺪﻯ ﻧﺪﺍﺭﺩ،ﻣﮕﺮ = 5169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻳﺮﺟ&#= 65228;ت ﺠﻬﺎن کند. ﻭ ﻟ= 5196;ﺍ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #1579;وﺍﺑﻬﺎ ﻭ ﭘﺎﺩﺍﺷﻬﺎﻯ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺟﻤﻊ ﺁ&= #65261;ﺭﻯ ﻣﻴﮑﻨﺪ ﮐﻪ ﺩﺭ = ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ. ﺩﺭ= ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺑﺎﺷﺪ. ﮐﻪ ﮐﺮﺍ= ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﺷﺎﻳﺪ ﺑ= ﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ،ﮐﻪ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﻣﺒﻌ&= #65262;ث ﻣﻴﮕﺮﺩﺩ. ﺭﻭﺡ = ﮐﺎﻣﻠﻰ ﭘس ﺍ</span><span lang=3DAR-SA>ﺯ ﻫﻔ= ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺳﻮﻡ ﺧ&= #65262;ﺩ ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;،ﺑﺠﻬﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ &= #65207;ﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ. ﻭ ﻫ= ;ﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻮﺭﻯ ﻭ = ﻋﺮﺷﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ،ﻭﻣA= 260;ﺪی هاﻯ ﻣﻮﻋﻮﺩ ﻭ= 5261;ﺳﺎﺋﻞ ﻭﻭﻟﺎﻳﺘﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ،ﺗﺎ = 5155;ﺑﺪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ &= #64400;ﻪ ﻋﺎﻗﺒﺖ ﺩﺭ ﺍﺑ&= #65194;ﻳّﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻠﺎﻫﻮﺕ ﻋʋ= 66;ﻟﻢ ﻭﺟﻮﺩﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﭘﺎﻳﺎﻥ ﺍﺟ&= #65198;ﺍﻯ ﺩﺳﺘﻮﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﻦ ﻓﻴﮑﻮ= ﻥ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﻭ= ﻇﻴﻔﻪ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺭ&= #65261;ﺣﻰ ﺑﺎﻟﻠﻪ ﺭﺳﻴﺪ&#= 65257;، ﺑﻌﺪﺍ ﭼﻪ ﻭﻣﺄ&= #65251;ﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﺑﻴﺎﺑﺪ. = ﭘس ﺭؤﻳﺎﻫﺎﻯ ﺳﺎ= 5247;ﻚ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 65174; ﺍﻭﺭﺍ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ،ﺗﺎ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺍ&= #65247;ﺒﻬﻰ ﺍﻭ ﭼﻪ ﺑﺎﺷﺪ. ﻭ= ;ﻫﺮ ﺷﻬﻮﺩﻯ ﻳﻚ ﺩﻳ&= #64345;ﻠﻢ ﺧﺘﻢ ﻣﺮﺣله اA= 263; ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﻬ= ﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ،ﺑ= 5220;ﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺑﻨﻬﺎﻳﺖ ﻭﻇﻴﻔﻪ ﻭﺍﺟﺐ &= #65197;ﺳﻴﺪﻩ. ﮔﺮﭼﻪ ﺷﻬﻮﺩ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻭﺍﺟﺐ &= #65255;ﻴﺴﺖ،ﻭﻟﻰ ﻣﻔﻴﺪ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ ﻭ ﺍﺩﺍﻣ&= #65258; ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65261;ﮐﺴﺐ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65175;ﻮﻟﺪ ﺑﻌﺪﻯ ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﻭﺑﻬﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ . <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻣﻴﮕﻮ= 5267;ﻨﺪ ﻫﺮ ﻓﮑﺮﻯ ﻳﻚ ﺧ= ﻴﺎﻝ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﻓﮑﺮ ﻏﻴﺮﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻴﺎﻟﺎﺕ ﻧﻔﺴ&#= 65166;ﻧﻰ ﻭ ﺁﺭﺯﻭﻫﺎ ﺍﺳ&= #65174;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65165;ﻟﻬﻰ ﺍﻳﻦ ﺧﻴﺎﻝ ﺩﺭ = ﺗﻔﮑّﺮ ﻭ ﺗﻤﺮﮐﺰ ﺑﺼﻮ&= #65197;ﺕ ﺷﻬﻮﺩﻯ ﻭﻭﺳﻴ&#= 65248;ﻪ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻳﻚ ﻣﺤﺎﻓﻆ ﺍﻟ&= #65260;ﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﺑﻮﻇﺎﻳﻒ ﻭﺧﺪ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﻧﺪ. ﻳﺎﻫﻤﺎﻥ ﻓﺮﺷ&#= 65176;ﻪ ﻣﺮﮒ ﺍﻭ،ﺩﺭ ﭘ&#= 65166;ﻳﺎﻥ ﻋﻤﺮ ﺳﺮﻧﻮﺷﺘ&#= 65264; ﺍﻭ ﺍﺳﺖ. ﮔﻮﺋﻰ= ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﺎ ﺧﻴﺎ&= #65245; ﻭ ﻣﺤﺎﻓﻆ ﻳﺎ ﻓ= ﺮﺷﺘﻪ ﻣﺮﮒ ﺧﻮﺩ،ﻫﺮ= 5193;ﻭﺑﺮﺍﻯ ﻣﺮﮒ ﺑﺎﻳﺪ ﻣﻮ&= #65165;ﻓﻖ ﺑﺎﺷﻨﺪ. ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ ﻓﺮﺷ&#= 65176;ﻪ ﻣﺮﮒ ﻃﺒﻖ ﺑﺮﻧ&= #65166;ﻣﻪ ﻫﺎﻯ ﻗﺒﻠﻰ ﺑﺎ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺭﻓﺘﺎﺭ&#= 65263; ﻧﺪﺍﺭﺩ. ﻭﮐﺴﺐ = ﺍﺟﺎﺯﻩ ﺑﺮﺍﻯ ﺳﻔﺮ ﻣﺮ&= #64402; ﺍﺯ ﺍﻭ ﻣﻴﮑﻨﺪ.= ﺗﻌﺒﻴﺮﺍﺗﻰ ﺑﻴﺎﻧﻰ ﺍﺯ ﺍﺣ&= #65262;ﺍﻝ ﺍﺳﺖ،ﮐﻪ ﺧﺎﺹ &#= 64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; . ﺍﻓﮑﺎﺭ ﺗﺎ ﭘﻴ= ;ﺎﺩﻩ ﻧﺸﺪﻩ ﺍﺯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻮﻉ ﺧﻴﺎ= ﻝ ﻫﺴﺘﻨﺪ. ﻭﭼﻮﻥ = ﭘﻴﺎﺩﻩ ﻭﺗﺤﻘﻖ ﻳﺎﺑﻨ&#= 65194;، ﻭ ﺭﻓﻊ ﮐﻤﺒﻮﺩ&= #65259;ﺎ ﻭ ﻣﺸﮑﻠﺎﺕ ﻓﮑ&= #65198;ﺻﻮﺭﺕ ﮔﺮﻓﺖ، ﺁﻧﮕﺎ= 5257; ﺑﻮﺍﻗﻌﻴّﺖ ﻣ= 5268;ﺮﺳﺪ. ﻭ ﻫﻴﭻ ﻧﻘﺸﻬﺎ&= #65263; ﻗﺒﻠﺎ ﺑﻄﻮﺭ ﻗ&= #65220;ﻌﻰ ﺗﻬﻴﻪ ﻧﻤﻴﺸﻮ&#= 65193;. ﺯﻳﺮﺍ ﺭﻭﻳﺪﺍ&#= 65193;ﻫﺎﻯ ﺁﻳﻨﺪﻩ،ﻣﺪّ A= 255;ﻈﺮ وﻄﻤﻊ در یک ﻧʌ= 40;ﺸﻪ ﻧﻴﺴﺖ. ﭘس ﻫﻴﭻ = ﻓﮑﺮﻯ ﻭﺍﻗﻌﺎ ﺑﻄﻮﺭ &= #64400;ﺎﻣﻞ ﺁﻣﺎﺩﻩ ﻧﻤﻴﺸ&#= 65262;ﺩ. ﻭﺩﺭﺳﺎﻟﮑﺎﻥ &#= 65203;ﺎﺧﺘن اﻣﺮﻯ ﺩﺭ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﻬﺎﻥ ﻣﺎﺩﻯ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﺧﺮﺍﺏ ﮐﺮﺩﻥ ﻳ&= #65166; ﺭﻫﺎ ﮐﺮﺩﻥ ﺍﻣ&= #65262;ﺭ ﺩﻧﻴﻮﻯ ﺩﺭ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﻣﮕﺮ = ﺑﺘﺰﮐﻴﻪ ﻭ ﻧﺠﺎﺕ ﺷﻬﻮﺩ&= #65263; ﺑﺮﺳﺪ. ﺍﻧﺴﺎﻧ&= #65260;ﺎﻯ ﺧﺴﺘﻪ ﺍﺯ ﻣﺒﺎ&= #65197;ﺯﻩ ﺑﺎ ﭘﻴﺶ ﺁﻣﺪﻫ&= #65166;ﻯ ﺯﻧﺪﮔﻰ ﻭ ﻋﺬﺍ&= #65169;ﻬﺎﻯ ﺟﻬﻨّﻤﻰ، ﺍﮔA= 198; ﺑﺨﻮﺍﺏ ﻧﺮﻭﺩ &= #64400;ﻪ ﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ&#= 1548;ﺑﺘﺨﻴّﻠﺎﺕ ﻭ ﺑﺎﺯﻯ ﺭﻭﺍﻥ = ﻭ ﺣﺪﻳث ﻧﻔس ﻣﻰ &#= 64344;ﺮﺩﺍﺯﺩ. ﻭﺯﻣﺎﻧﻰ ﺭﻧﺞ &= #65227;ﺬﺍﺏ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻭ ﺑ= ;ﺎ ﻋﺬﺍﺏ ﺍﺯ ﮔﻮﻧ&= #65258; ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﺭ = ﺧﻴﺎﻝ ﺑﺼﻮﺭﺕ ﺣﺴﺮﺕ &= #65251;ﻴﺒﺎﺷﺪ. ﮔﺎﻫﻰ ﺑﻴﺎﻧﺎ&#= 65173; ﺳﻤﺒﻮﻟﻴﻚ ﺍﻭ&#= 65247;ﻴﺎ ﺭﺍ ﺍﺯ ﻧﻮﻉ ﺧﻴ= ﺎﻝ ﻣﻴﮕﻮﻳﻨﺪ. ﺯﻳ&= #65198;ﺍ ﻫﻨﻮﺯ ﺩﺭ ﺷﻨﻮ&= #65255;ﺪﻩ ﺗﺤﻘﻖ ﻧﻴﺎﻓﺘ&#= 65258;،ﻭ ﺷﻨﻮﻧﺪﻩ ﻓﻌﻠ&#= 65166; ﺩﺭ ﺣﺎﻝ ﺧﻮﺩ ﻣ= ﺸﻐﻮﻝ ﺑﺮﺭﺳﻰ ﻣﻄﺎﻟ&#= 65168; ﺳﻤﺒﻮﻟﻴﻚ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭ ﺑﺪﻭﻥ ﮐﻤﻚ ﻣ= ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ،ﻫﺮﮐس A= 255;ﺘﻴجه اﻯ ﻣثبت ﺑﺮﺍʌ= 63; ﻓﻬﻤﻴﺪﻥ ﻭ ﺑﺎﻭﺭ ﮐﺮﺩﻥ&= #1548;ﭼﻪ ﺭﺳﺪ ﺑﻘﺒﻮﻝ ﻣ&= #65204;ﺌﻮﻟﻴّﺖ ﻭ ﻋﻤﻞ ﮐﺮﺩﻥ ﺍ= ﺯ ﺷﻨﻴﺪﻧﻰ ﻫﺎﻯ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻧﺪﺍﺭﺩ. ﻭ ﺍﮔﺮ= ﺷﻨﻴﺪﻩ ﻫﺎ ﻣﻨﻄﻘﻰ ﻭ ﻏ= ﻴﺮ ﺳﻤﺒﻮﻟﻴﻚ ﺑﺎ&#= 65207;ﺪ،ﻳﻌﻨﻰ ﺑﺠﺎﻯ ﺩﻳﺎﻟﮑ&#= 65176;ﻴﻚ ﻣﺎﺩﻯ،ﺍﺯ ﺩﻳ= 5166;ﻟﮑﺘﻴﻚ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﻋﺮﻓﺎﻥ ﺑﺨﻮﺍ&#= 65259;ﺪ ﺗﻔﻬﻴﻢ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺻﺤﺒﺖ ﮐﻨﺪ، ﻣ&#= 65166;ﻧﻨﺪ ﻫﻤﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﻣﻌﻠﻤﻰ ﺍﺯ ﻋﻠ&= #65262;ﻡ ﺗﻌﻠﻴﻢ ﻣﻴﺪﻫ&#= 65194;. ﺁﻧﮕﺎﻩ ﻓﺮﺻﺖ &= #65169;ﺮﺍﻯ ﺷﻨﻮﻧﺪﻩ ﻧﺨﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺗﻌﺎﻟ= ﻰ ﻋﻤﻮﺩﻯ ﺩﺭ ﻓﮑ&= #65198; ﻭ ﺭﻭﺍﻥ ﭘﻴﺪﺍ = ﮐﻨﺪ. ﻭﺗﻮﺳﻌﻪ ﺍﻓﻘ&#= 65264; ﻧﻴﺰ ﻣﻔﻴﺪ ﺯﻧ&= #65194;ﮔﻰ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﮐﻨﻮﻥ ﻫﺴﺖ. ﻭ= ﻟﻰ ﺧﻮﺩ ﺣﺠﺎﺏ ﺳﻨ&= #64405;ﻴﻦ ﺗﺮﻯ ﺑﺮﺍﻯ ﻓﻬ&= #65250; ﺍﺗﺼﺎﻝ ﺭﻭﺣﻰ &= #65261;ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺑﺮﺍﻯ ﺍﻧﺘﻘﺎﻝ ﺍﻓﮑ&#= 65166;ﺭ ﺍﺯ ﮔﻮﻳﻨﺪﻩ ﺑ&= #65208;ﻨﻮﻧﺪﻩ ، ﻣﻌﻤﻮﻟﺎ ﺗﻬ&#= 65268;ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻘﺪﻣﺎﺕ ﻭ A= 165;ﻧﮕﻴﺰﻫﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺷﻨﻴﺪﻥ &= #65259;ﺴﺖ. ﮔﺎﻫﻰ ﺑﺼﻮﺭﺕ &= #65235;ﻬﻤﻴﺪﻥ ﻭﺗﻬﺪﻳﺪ ﺍﺯ ﻋ&= #65166;ﻗﺒﺖ،ﻭﮔﺎﻫʌ= 64; ﺑﺘﺸﻮﻳﻖ ﻭﺗﺤ&#= 65170;ﻴﺐ ﺩﺭ ﺻﻮﺭﺕ ﭘﺬﻳ&= #65198;ﺵ ﮐﻠﺎﻡ ﮔﻮﻳﻨﺪ&#= 65257; ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ. = که ﺪﺭﺟﻪ ﻭﺣﺎﻟﺖ &= #65251;ﺒﺎﻟﻐﻪ ﻧﻴﺰ ﻫﺴﺖ. ﻭ ﺍﺿ= ;ﺎﻓﺎﺕ ﻓﺎﻧﺘﺰﻯ ﻭ ﻫﻨ&= #65198;ﻯ ﻭ ﺍﺣﺴﺎس ﻣﻄﺮ&#= 65185; ﻣﻴﺸﻮﺩ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺍﮔﺮ ﻣﺒﺎلغه اﺯ ﭘʌ= 68;ﺸﺮﻓﺘﻬﺎﻯ ﺑﻬﺸﺘﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺷﻨﻮ&= #65255;ﺪﻩ ﺧﻴﻠﻰ ﺯﻳﺎﺩ ﻭ&= #65251;ﺒﺎلغه اﺳﺖ،ﻭﻟﻰ ﺩﺭ = 5261;ﺍﻗﻊ ﻫﻨﻮﺯ ﺑﺴﻴﺎﺭ &= #64400;ﻢ ﮔﻔته ﺸﺪﻩ. ﺯﻳ&#= 65198;ﺍ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #65267;ﻚ ﺭﻭﺡ،ﻓﺎﺻﻠﻪ = 5259;ﺎﻯ ﻧﺠﻮﻣﻰ ﺩﺍﺭﻧ&#= 65194; ﭘسﺗﻮﺻﻴﻒ ﺑﻬ= 5208;ﺖ ﺁﻳﻨﺪﻩ،ﻳﺎ ﮐ= 5198;ﺍﻣﺎﺕ ﻧﻮﻋﻰ ﺑﻌﺪﻯ،= 5191;ﻴﻠﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺗﻮ&= #65211;ﻴف ﻤﺎ ﺍﺳﺖ، ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺑﺎ ﻫﺰﺍﺭ= ﺍﻥ ﺑﺮﺍﺑﺮ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﻣﺒ= ;ﺎﻟﻐﻪ ﺩﺭ ﺟﻬﻨﻢ ﻫﺎ ﻧ= ﻴﺰﺑﺸﻮﺩ،ﺑﺎA= 199; ﺧﻴﻠﻰ ﮐﻢ ﮔﻔﺘ&= #65258; ﺷﺪﻩ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﻫﻤﻴﻦ ﺗﻮﺻﻴﻒ &= #65251;ﺒﺎﻟﻐﻪ ﺁﻣﻴﺰ،ﺧﻴﻠﻰ = 5197;ﻗﻴﻘﺘﺮ ﺍﺯ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻰ ﻫﺎﻯ ﭼﻨﺪ ﺻﺪ ﻫ= ﺰﺍﺭ ﺳﺎﻟﻪ ﺯﻧﺪﮔﻴ&#= 65260;ﺎﻯ ﭘﺮ ﻋﺬﺍﺏ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺩ= ﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﻟﺰﻭﻡ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 1548;ﺗﺎ ﺭﺳﻴﺪﻥﺑﮑﻤﺎ= 5245; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﺪ ﮐﻪ ﺣﺘﻤﺎ ﺍﻧﺠ&= #65166;ﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﺯ= ﻳﺮﺍ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺍﮔ= ﺮ ﺩﺭ ﺍﺩﻳﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﻋﺒﺎﺩﺍﺕ ﻭ ﺭﺳ&= #65262;ﻡ ﻭﻣﻨﺎﺳﻚ ﻋﺠﻴ&#= 65170;ﻰ ﻣﻰ ﺑﻴﻨﻴﻢ،ﮐ= 5258; ﻣﺨﺎﻟﻒ ﻣﻨﻄﻖ &= #65261; ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ،ﺩﺭ ﻣﻮﺭﺩ ﻏﻴﺮﺳﺎ&#= 65247;ﮑﺎﻥ ﻗﺸﺮﻯ ﺻﺎﺩﻕ ﺍ&= #65203;ﺖ. ﺁﻧﻬﺎ ﺧﻴﻠﻰ ﻋ&= #65240;ﺐ ﺗﺮ ﺍﺯ ﺯﻣﺎﻥ ﺧ= ﻮﺩ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ. = ﻭﻟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﻣﻮﺭﺩ ﺳʋ= 66;ﻟﮑﺎﻥ ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﺁ= ﻧﭽﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻴ&= #64405;ﻮﻳﺪ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65166;ﻟﻚ ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ. = ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ ﺩﻳﮕ&= #65198;ﻯ،ﻫﻤﺎﻥ ﺩﺳﺘﻮﺭ ﺭﺍ ﻧﻤ&= #65268;ﺪﻫﺪ. ﭘس ﻣﺮﺍﺳﻢ ﺩﻳ&#= 65256;ﻰ ﺩﺳﺘﻪ ﺟﻤﻌﻰ ﺳ&= #65198;ﺍﺳﺮ ﻗﺸﺮﻯ ﺍﺳﺖ. ﻭﻟ= ﻰ ﭼﻮﻥ ﺍﮐثرﻳّʋ= 74; ﺑﺎ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬ&= #65259;ﺒﻰ ﺟﺎﻫﻞ ﻭ ﻣﺘﻌﺼ&= #1617;ﺐ ﻭﮐﻢ ﻋﻘﻞ ﺍﺳﺖ&= #1548;ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ ﻭﺣﺘ&#= 65264; ﮐﺎﻣﻠﺎﻥ،ﺍﻋA= 248;ﺎﻡ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﻣ&= #65256;ﺎﺳﻚ ﺩﺳته ﺠﻤﻌﻰ ﻧ= 605;ی ﮐﻨﻨﺪ. ﮐﻪ ﺧﻮﺩ= ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﺍ ﺍﻧﺠ&= #65166;م ﻤﻴﺪﻫﻨﺪ،ﺗﺎ = 5175;ﮑﻔﻴﺮ ﻭ ﺗﻬﺠﻴﺮ ﻧﺸﻮ&= #65255;ﺪ ﻭﺁﺯﺍﺭ ﻭﮐﺸﺘ&#= 65166;ﺭ ﻧﻴﺎﺑﻨﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻣﻠﺄ &= #65267;ﺎ ﻣﻠّﺎﻫﺎﻯ ﺁﺧ= 5262;ﻧﺪ ﻗﺸﺮﻯ،ﻫﻤﻴﺸA= 258; ﻗﺎﺗﻠﺎﻥ ﺃﻧﺒ&#= 65268;ﺎ ﺑﻮﺩه اﻧﺪ ﻭ ﻫ&#= 65204;ﺘﻨﺪ. ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷ&#= 65256;ﺪ ﻳﺎ ﺷﻴﻌﻰ. ﻭ ﻫﻤ= ;ﻪ ﺭﺍ ﭼﻮﻥ ﺣﺴﻴﻦ = ﺣﻠّﺎﺝ ﺣﻠّﺎﺟﻰ ﻭ ﻣَ= 579;َله ﻭ ﻗﻄﻌﻪ ﻗﻄﻌﻪ = ﻣﻴﮑﻨﻨﺪ، ﻭﺩﺭ ﭘﻮﺳﺖ ﺁﻧ&= #65260;ﺎ ﮐﺎﻩ ﻣﻴﺮﻳﺰﻧ&#= 65194;. ﻭ ﺑﺮﺳﺮ ﺩﺭﻭﺍ&= #65199;ﻩ ﻫﺎ ﺁﻭﻳﺰﺍﻥ ﻣ&= #65268;ﮑﻨﻨﺪ،ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺗﺮﺳ&= #65166;ﻧﺪﻩ ﻭﺍﺯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﻭﺭ ﻧﻤﺎﻳﻨﺪ. = ﻭ ﺑﺪﻧﺒﺎﻝ ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺑﺎﻗﻰ ﺑﺎﺷﻨﺪ. = ﻭ ﺧُﻤس ﻭﺯﮐﺎﺕ = 5169;ﺪﻫﻨﺪ،ﻭ ﻓﺮﻣﺎﻥ ﺁﺧﻮﻧ&#= 65194;ﻫﺎ ﺭﺍ ﺍﺟﺮﺍ ﮐﻨﻨ&= #65194;. ﺗﺎ ﺧﻮﺍﺳﺘﻪ ﻫ&= #65166;ﻯ ﺳﻴﺎﺳﻰ ﻭ ﺣﮑﻮ&= #65251;ﺖ ﺁﻧﻬﺎ ﺑﺮﻗﺮﺍ&#= 65197; ﺑﻤﺎﻧﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5239;ﻀﺎﻭﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻏﻴﺮ ﺳﺎﻟﮑʋ= 66;ﻥ ﺍﺯ ﻧﺎﺩﺭﺳﺖ ﺑ&= #65262;ﺩﻥ ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﻧﺎﺑ&#= 65184;ﺎ ﻭﺟﺎﻫﻠﺎﻧﻪ ﺍ&#= 65203;ﺖ. ﻭﻟﻰ ﺍﻧﺘﻘﺎﺩ &= #65165;ﺯ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣ&= #65204;ﺘﻌﺪﺍﻥ ﻋﻘﻠﻰ،ﺑﺨﺼﻮA= 209; ﺟﻮﺍﻧﺎﻥ، ﻓﺮ= 5267;ﺐ ﺃﻫﻞ ﻋﻠﻢ ﻭ ﻓﻠ= ﺴﻔﻪ ﻭ ﺍﺣﺰﺍﺏ ﺭﺍ ﻣ= ﻴﺨﻮﺭﻧﺪ. ﻭﺍﺯﻗﺸﺮﻳّﻮA= 253; ﻣﺬﻫﺒﻰ ﺑﺪﺭﺳ&#= 65176;ﻰ ﺩﻭﺭ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﺑﺠﺎﻯ ﺑﺪ ﺩﻳﻨ&= #65264;،ﺑﺒﻰ ﺩﻳﻨﻰ ﻧﺴﺒﺘﺎ &= #65193;ﺭﺳﺖ ﺗﺮﻣﻴﺮﻭﻧﺪ. ﻭ&= #65247;ﻰ ﻫﻨﻮﺯ ﺩﺭ ﺑﺎﺭ&= #65257; ﺳﺎﻟﮑﺎﻥ ﺃﻧﺪ&#= 65241;،ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﺒﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;،ﻭ ﻧﺎﺑﺠﺎ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺁﻧﻬﺎ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺩﺷﻤﻦ ﺗﺨﻴّﻞ &#= 65255;ﺎﺍﻣﻴﺪﻯ ﺍﺳﺖ. ﻭﺑﺎﻋث ﭙ&= #65268;ﺸﺮﻓﺖ ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻫ&= #65204;ﺖ. ﻭﻟﻰ ﺑﺎﻋث ﮐﺎ&#= 65197;ﻣﺎ ﺳﺎﺯﻯ ﻧﻴﺰ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭ ﺩﺭ ﺳﺎﻟﻚ ﺗﺨ= ﻴّﻞ ﻭ ﺣﻀﻮﺭ ﺫﻫﻨﻰ = ﺍﺯ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ&#= 1548;ﺗﻨﻬﺎ ﺭﺍﻩ ﭘﻴﺸﺮﻓﺖ &= #65203;ﺮﻳﻊ ﺗﮑﺎﻣﻞ ﺭﻭﺡ،= 5169;ﺨﺼﻮﺹ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65203;ﺖ. ﺩﺭ ﺧﻴﺎﻝ ﻣﻴﺘ&= #65262;ﺍﻥ ﺷﮑﺴﺘﻬﺎ ﺭﺍ ﺗ&= #65184;ﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﮐﺮﺩ.= ﻭ ﺗﺒﺪﻳﻞ ﺑﭙﻴﺮ&#= 65261;ﺯﻯ ﻫﺎﻯ ﺑﻌﺪﻯ ﻧﻤ&= #65262;ﺩ. ﻭ ﺍﮔﺮ ﺣﻴﺎﺕ ﻣ= ﺎﺩﻯ ﻭ ﺫﻫﻨﻰ ﺭﺍ ﻭﺍ= ﻗﻌﻴّﺖ ﺑﺪﺍﻧﻴﻢ،ﻭ ﺁ= 5267;ﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ. = ﻭ ﺑﺮﺗﺮ ﺭﻭﺣﻰ ﻭ = ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺑﮕﻴﺮﻳﻢ = ،ﺁﻧﮕﺎﻩ ﻫﻤﺎﻥ ﺧﻴﺎﻝ ﻭ&= #65191;ﻮﺍﺏ ﻭ ﺭؤﻳﺎ ﺣﺪ ﻭﺳ&= #65218; ﺁﻧﻬﺎ،ﻭ ﺭﺍﻩ &#= 65197;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺑﺮﺗ&#= 65198; ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ. = ﻭ ﺍﻳﻦ ﺗﺨﻴّﻞ ﺍ&#= 64404;ﺮ ﺧﻮﺩﺳﺮﺍﻧﻪ ﻭ &= #65255;ﺸﺨﻮﺍﺭ ﻣﺤﺘﻮﻳﺎﺕ ﺫﻫ&#= 65256;ﻰ ﺑﺎﺷﺪ،ﻳﺎ ﺍﻧ= 5204;ﺎﻥ ﺩﺭﺟﺎ ﻣﻴﺰﻧﺪ &= #65261; ﻳﺎ ﺑﻘﻬﻘﺮﺍﻯ &= #65197;ﻭﺣﻰ ﻣﻴﺮﻭﺩ. ﮐﻪ ﺍﺗ= ﻠﺎﻑ ﻋﻤﺮ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺍﻧ= 5204;ﺎﻥ ﻧﻴﺰ ﺗﺤﻘﻖ ﻧﻤ&= #65264; ﻳﺎﺑﺪ. ﻭﻟﻰ ﺧﻴ= ﺎﻝ ﻫﺪﻑ ﺩﺍﺭﺗﮑﺎ&#= 65251;ﻠﻰ،ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65166;ﻭﻟﺎﻳﺖ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﺗﻌﺒ&= #65268;ﺮ ﻭﺗﻔﺴﻴﺮ ﺧﻮﺍ&#= 65167; ﺩﺭ ﮔﺬﺷﺘﻪ،ﻭ= 5203;ﻴﻠﻪ ﻧﺎﻥ ﺧﻮﺭﺩﻥ،= 5165;ﺯ ﻣﺤﻞ ﻧﻴﺎﺯ ﻣﺮ&= #65193;ﻡ ﺑﻔﻬﻢ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺧﻮﺩ،ﻭ ﺍﺯ ﻣﺤ&#= 65246; ﺟﻬﻞ ﻭﺗﺮس ﺁﻧ&#= 65260;ﺎ ﺍﺯ ﺁﻳﻨﺪه ﺒﻮ&#= 65193;ﻩ ﺍﺳﺖ. ﮐﻪ ﻣﺮﺍﺟ= ﻌﻪ ﺑﻔﺎﻟﮕﻴﺮ ﻭ ﺟ&= #65166;ﺩﻭﮔﺮ ﻭ ﮐﺎﻫﻨﺎﻥ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ &= #65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺨﺎﻃ&#= 65198; ﺧﺪﺍ ﻭ ﭘﻴﺸﺮﻓ&= #65174; ﺗﮑﺎﻣﻠﻰ ﺳﺎﻟ&#= 65242; ﻣﻴﮑﻨﻨﺪ.</span><span dir=3DLTR></s= pan><span dir=3DLTR><span dir=3DLTR></span> </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﮐﻪﭘﻴﺮﻭ&= #65199;ﻯﺳﺎﻟﮑﺎﻥﭘA= 268;ﺮﻭﺯﻯﺧﻮﺩﺷﺎ= ;ﻥﻣﻴﺒﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻗﺒ= ﻞ ﺍﺯ ﻓﺮﻭﻳﺪ ﺑﺴ&= #65268;ﺎﺭ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺍﺯ ﺍﻫﻤﻴّﺖ ﺧﻮﺍ= 5167; ﻭﻧﻘﺶ ﺁﻥ ﺑﺮﺍ&= #65263; ﺑﺮﺭﺳﻰ ﺍﺣﻮﺍ&#= 65245; ﺫﺍﺗﻰ،ﻭ ﺳﻮﺍ= 5169;ﻖ ﺭﻭﺣﻰ ﮔﺬﺷﺘﻪ&#= 1548;ﻭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﮐ&= #65256;ﻮﻧﻰ ﺭﻭﺡ ﻓﺮﺩﻯ ﺩﺭ&= #65267;چه اﻯ ﺑﺴﻮﻯ ﺁﻳﻨ&#= 65194;ﻩ ﻣﻴﺪﺍﻧﻨﺪ ﺍﮔ&#= 65198; ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﻔ&= #65204;ﻴﺮ ﺗﮑﺎﻣﻠﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺑ= ﺮﺭﺳﻰﻫﺎﻯ ﭘﺰﺷﮑﺎﻥ،</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺮﭼﻪ ﻧﺘﺎﻳﺞ ﺑﺴﻴﺎ&#= 65197; ﺟﺰﺋﻰ ﺩﺍﺭﺩ،= 5169;ﺎﺯ ﺍﻣﺮﻭﺯ ﺷﺨﺺ ﺭ&= #65165; ﻣﻌﺎﻟﺠﻪ ﻳﺎ ﺭ&= #65261;ﺷﻦ ﻣﻴﮑﻨﻨﺪ ﻭﻟﻰ &= #65197;ﺍﻩ ﮔﺸﺎﻯ ﺁﻳﻨﺪﻩ &= #65169;ﻬﺘﺮ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺳﻠ= ﺎﻣﺘﻰ ﻧﺴﺒﻰ ﺟﺴﻢ ﻭﺫ&= #65259;ﻦ،ﮐﻪ ﺑﺎﺭﺩﻳﮕﺮ ﺑﺎ &= #65255;ﻴﺮﻭﻯ ﺑﻴﺸﺘﺮ،ﺑﺰﻧA= 194;ﮔﻰ ﺑﺸﺮﻯ ﻭ ﻟﺬﺕ ﻭ= ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﭙﺮﺩﺍﺯﻧﺪ. ﻭ = ﺩﺭﻧﺘﻴﺠﻪ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65169;ﻴﺸﺘﺮﻯ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﭘس اﺯ ﻣﺮﮒ ﺭﻭ&#= 65185; ﺍﻧﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻴﻚ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65251;ﻴﺮﻭﺩ،ﮐﻪ ﺑﺮﺍﻳﺶ ﺍﺯ ﮐﺮ&= #65165;ﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65165;ﻧﺮﮊﻳﻬﺎﻯ ﺣﻴﺎﺗﻰ ﭼﻪ ﻣﺎ&= #65255;ﺪﻩ ﺑﺎﺷﺪ ﺗﺎ ﺍﺯ ﻧ= ﻮ ﺑﺠﻤﻊ ﺁﻭﺭﻯ ﻧ&= #65268;ﺮﻭﻫﺎﻯ ﺑﺴﻴﺎﺭﻭﺟﺪﻳ= 5194;ﻯ ﺑﭙﺮﺩﺍﺯﻧﺪ،@= 400;ﻪ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭ ﻗﺎﺋﻢ،ﻭ &#= 65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ ﺭﺍ ﺑﺮﺳﻨﺪ. ﻳﺎ= ﻫﻤﺎﻥ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺃ&= #65199;ﻟﻰ ﺃﺑﺪﻯ ﻭﻓﺮﻣﺎ&#= 65253; ﮐﻦ ﻓﻴﮑﻮﻥﺍﻟ&#= 65260;ﻰﺭﺍﺗﺤﻘﻖﺑʋ= 94;ﻫﻨﺪﮐﻪﺑﺎﻳﺪ= ﺑﺪﻫﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧﻮ= ﺍﺏ ﺭﺍ ﺑﺮ ﭼﻨﺪ ﺩﺭ= ﺟﻪ،ﺍﺯ ﻟﺤﺎﻅ ﺑﻴﺎﺩ ﻣ&= #65166;ﻧﺪﻥ ﺗﻘﺴﻴﻢ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﺧﻮﺍﺑﻬﺎﻯ ﻭﺍ&#= 65215;ﺢ ﻭﺭﻭﺷﻦ،ﮐﻪ ﺗ= 5252;ﺎﻡ ﻳﺎ ﻗﺴﻤﺖ ﺍﻋﻈ&= #65250; ﻭ ﻣﻬﻢ ﺁﻥ،ﺑﺨ&#= 65166;ﻃﺮ ﺍﻧﺴﺎﻥ ﻣﻴﻤﺎ&#= 65255;ﺪ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﺎ&= #65247;ﮑﺎﻥ ﮐﻪ ﭼﺸﻢ ﺍﻣﻴﺪ&= #65207;ﺎﻥ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65191;ﻮﻳﺶ،ﻭ ﺳﭙس ﺷﻨﺎﺧﺖ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺩﺭ ﺍﺣﻮﺍﻝ ﺑﻬ&= #65176;ﺮﻯ ﺩﺍﺭﺍﻯ ﺍﻫﻤﻴ&#= 65174; ﺍﺳﺖ ﮔﺎﻫﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺍﺑﻬﺎﻯ ﻭﺍﺿﺢ ﺷﻬﻮﺍﻧ&#= 65264; ﻭ ﻧﻔﺴﺎﻧﻰ ﺍﺳ&= #65174;. ﻭ ﮔﺎﻫﻰ ﻣﺨﻠﻮ&= #65217; ﺍﺯ ﻣﻌﺎﻳﺐ ﻭ ﻣ= ﺤﺎﺳﻦ ﺻﻔﺎﺕ ﺩﺭﻭﻧﻰ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ= 48;ﻭ ﮔﺎﻫﻰ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺻﺎﺩﻗﻪ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﺍﻟﻬﻰ ﮐﻪ ﺑﺪ= ﻭﻥ ﺟﻮﺍﻧﺐ ﻣﻨﻔﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑ= ﻴﺸﺘﺮ ﺑﻴﺎﺩ ﺍﻧﺴﺎﻥ &= #65251;ﻴﻤﺎﻧﺪ. ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﺻ&= #65166;ﺩﻗﻪ ﺯﻳﺎﺩ ﺗﮑﺮﺍﺭ &= #65255;ﻤﻴﺸﻮﻧﺪ. ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﮔﺮﺩﺷﻬ&#= 65166;ﻯ ﻣﻠﮑﻮﺗﻰ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺩﺍﺭﻧﺪ. ﺷﺎﻳﺪ = ﺧﻮﺍﺑﻬﺎﻯ ﻧﻴﻤﻪ ﺭﻭﺷﻦ ﺭ&= #65165; ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65211;ﺎﻟﺤﻪ ﻭ ﺍﺻﻠﺎﺣﻰ ﺳﺎ&= #65247;ﮑﺎن ﺪﺍﻧﺴﺖ. ﮐﻪ ﺗﻨ= ﻈﻴﻢ ﺭؤﻳﺎ ﺍﺯ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺗﺎ= ﺿﻤﻦ ﺑﻴﺎﻥ ﻣﺤﺎﺳﻦ &= #65183;ﺪﻳﺪ ﺭﻭﺍﻥ،ﻣﻌﺎﻳA= 168; ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65197;ﺍ ﻧﻴﺰ ﻧﺸﺎﻥ ﺑﺪ&= #65259;ﻨﺪ. ﻭ ﻟﺬﺍ ﺧﻠﻂ ﺁﻧ= ﻬﺎ ﺑﺎﻋث ﺍﺑﻬﺎﻡ &#= 65251;ﻴﮕﺮﺩﺩ. ﻭ ﻣﺮﺍﺗﺐ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻓﺮﺍﻣﻮﺵ = ﺷﺪﻩ ﺍﻳﻦ ﺭؤﻳﺎﻫﺎ &#= 65169;ﻴﺸﺘﺮ ﺍﺳﺖ. ﻭﻟﻰ ﺭؤﻳ&= #65166;ﻫﺎﻯ ﮐﺎﻣﻠﺎ ﺗﺎﺭﻳ&#= 65242;،ﻋﻤﻠﺎ ﺗﺎﺭﻳﻚ ﻧﻴﺴﺘ&#= 65256;ﺪ ﺍﮔﺮ ﻧﺘﻴﺠﻪ ﻓ&= #65208;ﺎﺭ ﺩﺭﻭﻥ ﺗﻦ ﺑﺎﺷ&= #65194;،ﮐﻪ ﺩﺭ ﺍﺻﻞ ﻣﻮﺿﻮ&= #65227;ﻰ ﻧﺪﺍﺭﺩ،ﮐﻪ ﺑ= 5198; ﻳﺎﺩ ﺑﻤﺎﻧﺪ ﺍ&= #64404;ﺮ ﺷﻬﻮﺍﻧﻰ ﺑﺎﺷ&#= 65194;ﻭﺿﻮﺣﻰ ﺩﺍﺭﺩ،ﮔﺮﭼﻪ = 5165;ﺷﺒﺎﻉ ﻧﺎﺷﺪﻧﻰ ﺍﺳﺖ&#= 1548;ﻭﻟﻰ ﺩﺭس ﺩﻫﻨﺪﻩ ﻧ&#= 65268;ﺴﺖ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﮐﺎ= 5169;ﻮﺳﻰ ﻭﺿﻮﺡ ﺩﺍﺭﺩ،= 5261;ﻟﻰ ﺧﻮﺩ ﻳﻚ ﻣﺠﺎﺯ&= #65165;ﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺩﻳﺪﻥ ﺍﻳﻦ ﮐﺎﺑﻮﺳﻬ&#= 65166;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺟﻬﻨّ᥽= 0; ﺩﻭﻡ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65261; ﺳﺒﻚ ﮐﻨﻨﺪﻩ ﺟ&= #65260;ﻨّﻤﻬﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﺩﻳﮕ&= #65198; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ ﻭﻟﻰ ﺭؤﻳﺎﻫﺎ= 5263; ﺳﺎﻟﮑﺎﻥ ﺻﺤﻨ&#= 65258; ﻫﺎﻯ ﺗﻌﻠﻴﻤﻰ &= #65261; ﺗﺮﺑﻴﺘﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﺍﻣﺎ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﮔﺮﺩﺷﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭ ﺑﻬﺸﺖ ﺩﻭﻡ ﺁ= ﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺧ= ﻮﺍﺏ ﮔﻮﺋﻰ ﻭﺯﻥ ﺍﻧ&= #65204;ﺎﻥ ﮐﻢ ﻣﻴﺸﻮﺩ. ﻭﮔ= ﻮﺋﻰ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65267;ﺎ ﻣﺎﺩﻩ ﺃﺷﻴﺮﻯ &= #65183;ﺴﻢ ﻣثاﻟﻰ ﻭ ﻧﻔس = 5165;ﻧﺴﺎﻥ ﺍﺯ ﺗﻦ ﺑﻴﺮﻭﻥ = ﻣﻴﺮﻭﺩ،ﮐﻪ ﺑﻨﻘﺎﻁ ﺩﻭﺭ ﻧ&= #65268;ﺰ ﻣﻴﺮﺳﺪ. ﻭﻟﻴﺎ&= #65199; ﺗﻦ ﻗﻄﻊ ﻧﻤﻴﺸ&= #65262;ﺩ ﻭﺩﺭ ﺑﻴﺪﺍﺭ ﺷ&= #65194;ﻥ ﺑﺠﺎﻯ ﺧﻮﺩ ﺑﺮ&= #65251;ﻴﮕﺮﺩﺩ،ﮐﻪ ﺗﮑﺎﻥ ﻣﺤﮑﻤﻰ &= #65169;ﺼﺎﺣﺐ ﺧﻮﺩ ﻣﻴﺪﻫﺪ . <o:p></= o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﺩﺭ ﺧﻮﺍﺑﻬﺎ ﭘﻴﺶ &= #65169;ﻴﻨﻰ ﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺷ&= #65194;ﻩ،ﮐﻪ ﺗﺤﻘﻖ ﺑﻌﺪﻯ ﻳ&= #65166;ﻓته اﻧﺪ. ﺃﻫﻨﮕﺴﺎ&#= 65199;ﻯ ﮐﻪ ﺃﻫﻨﮕﻰ ﺭﺍ = ﺩﺭ ﺧﻮﺍﺏ ﺷﻨﻴﺪﻩ&#= 1548;ﺳﭙس ﺁﻧﺮﺍ ﺑﻴﺎﺩ ﺩ&= #65165;ﺷﺘﻪ ﻭﺗﻨﻈﻴﻢ ﮐﺮﺩ&#= 65257;،ﻭﺑﺮﻭﻯ ﮐﺎﻏﺬ ﺁﻭﺭﺩﻩ. = ﻭ ﻳﺎ ﻣﺨﺘﺮﻋﻰ ﮐ&= #65258; ﻓﺮﻣﻮﻝ ﺑﻨﺰﻥ &= #65197;ﺍ ﺩﺭ ﺧﻮﺍﺏ ﻳﺎﻓ&= #65174;،ﻭ ﻳﺎ ﻣﻨﺪﻟﻴﻒ ﺟ&= #65194;ﻭﻝ ﺃﺗﻤﻰ ﻋﻨﺎﺻﺮ &= #65197;ﺍ ﺩﺭ ﺧﻮﺍﺏ ﺷﻨﻴ&= #65194;ه که ﺑﻌﺪﺍ ﺁﻧﺮ= 5165; ﺗﻨﻈﻴﻢ ﻭ ﺗﮑﻤ&= #65268;ﻞ ﮐﺮﺩ. ﻭ ﻳﺎ ﻭﻟﺘ= ;ﺮ ﺩﺍﺳﺘﺎﻧﻰ ﺭﺍ&#= 65193;ﺭﺧﻮﺍﺏ ﺷﻨﻴﺪﻩ،ﮐﻪ ﺑ= 5228;ﺪﺍ ﺁﻧﺮﺍ ﺗﻨﻈﻴﻢ &= #64400;ﺮﺩ. ﮔﺮﭼﻪ ﺧﻮﺍﺑﻬ&#= 65166;ﺋﻰ ﺩﺭﺑﺎﺭه ﺁﻏﺎ= 5199; ﻣﺸﮑﻠﺎﺕ ﻋﻀﻮ&#= 65263; ﺩﺭ ﺗﻦ ، ﺯﻭﺩﺗ&= #65198; ﺩﺭ ﺧﻮﺍﺏ ﺍﺣﺴ&= #65166;س ﺁﻥ ﻣﻴﺸﻮﺩ. ﭘس = ﺧﻮﺍﺏ ﻫﻢ ﺍﺯﮔﺬﺷﺘﻪ &= #65259;ﺎ ﻭ ﻫﻢ ﺍﺯ ﺣﺎﻝ ﻭ= ; ﺍﮐﻨﻮﻥ،ﻭ ﻫﻢ ﺍﺯ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺍﺭﺗﺒ&#= 65166;ﻃﺎﺗﻰ ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﮐ= ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﻧﻴﺎﻣﺪﻩ ﺭﺍ،= 5193;ﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﻭﻣﺤﻴﻂ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺁﻥ ﺭؤﻳﺎﻫﺎ ﺭ&#= 65165; ﺩﺍﺭﻧﺪ. ﺩﺭ ﻳﻚ= ﻟﺤﻈﻪ ﺧﻮﺍﺏ،ﺗﻤﺎﻡ = 5239;ﺴﻤﺖ ﺩﺍﺳﺘﺎﻥ ﺩﻳﺪ&#= 65257; ﻣﻴﺸﻮﺩ ﻣﺎﻧﻨ&#= 65194; ﺩﺍﺳﺘﺎﻥ ﺁﻥ ﻣ&= #65188;ﻘﻖ، ﮐﻪ ﺩﺭ ﺧﻮﺍﺏ ﻃ= ﻮﻟﺎﻧﻰ ﺧﻮﺩ،ﻋﺎﻗﺒﺖ = 5203;ﻘﻮﻁ ﮔﻴﻮﺗﻴﻦ ﺭﺍ ﺑ&= #65198;ﮔﺮﺩﻥ ﺧﻮﺩ ﺍﺣﺴﺎس ﮐ&#= 65198;ﺩ. ﭼﻮﻥ ﺑﻴﺪﺍﺭ ﺷ&= #65194; ﻣﻌﻠﻮﻡ ﮔﺮﺩﻳ&#= 65194; ﺩﺳﺘﻪ ﭼﻮﺑﻰ ﺟ&= #65166;ﺭﻭ ﺍﺯ ﺩﺳﺖ مستخدم ﺑﺮﻭﻯ= ﮔﺮﺩﻥ ﺍﻭ ﺍﻓﺘﺎﺩﻩ ﺍ&= #65203;ﺖ. ﺧﻮﺩ ﻭﺍﻗﻌﻪ ﺃ&= #1579;ر ﭼﻮﺏ ﺑﺮ ﮔﺮﺩﻥ&= #1548;ﻟﺤﻈﻬﺎﻯ ﺑﻴﺸﺘﺮ ﻧﺒﻮﺩ&#= 65257;،ﻭﻟﻰ ﻣﻘﺪﻣﺎﺕ ﻗﺒﻠ&#= 65264; ﻭ ﻃﻮﻟﺎﻧﻰ ﻗﺒ&= #65246; ﺍﺯ ﺳﻘﻮﻁ،ﺩﺭ &#= 65255;ﻈﺮ ﺷﺨﺺﺩﺭﺭؤﻳﺎA= 169;ﻮﺩﻩﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺍﺯ &= #65227;ﺎﻟﻢ ﻣُثلﻳﺎ ﻣثاﻟ= ;ﻬﺎ،ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65211;ﺤﺒﺖ ﻣﻴﮑﻨﺪ،ﺣﻮﺍA= 193;ث ﺁﻳﻨﺪﻩ ﺭﺍ ﺑﻄ&= #65262;ﺭ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 64405;ﻮﻳﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺍﺭﺗ&= #65170;ﺎﻁ ﻋﻮﺍﻣﻞ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺍﺯ ﺭﻭﺡ = ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ، ﺳﻤﺒ= 5262;ﻝ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ،ﻭ ﻳﺎ ﺍﺭﺑﺎﺏ ﻧﻮ&= #65225; ﻭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ = ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ، ﺳﺮﭼﺸﻤﻪ ﺍﻃﻠ&#= 65166;ﻋﺎﺕ ﺭﺍ ﻟﻮﺡ ﻣﺤﻔﻮ&= #65221; ﻳﺎ ﻋﻘﻞ ﮐﻞ ﺭﺏ= ّ اﻟﻨﻮﻉ ﻣﻴﺘﻮ= 5165;ﻥ ﮔﻔﺖ ﻋﺎﻟﻢ ﻣُ&#= 1579;ل ﻫﻤﺎﻥ ﻣثاﻟﻬA= 166; ﻭ ﺗﻤثیلاﺕ ﺷʌ= 60;ﻮﺩﻯ ﻭ ﺍﻳﺪﻩ ﻫﺎﻯ ﺳ= ﻤﺒﻮﻟﻴﻚ ﻣﻴﺒﺎﺷﺪ. ﺟﺎﻟ&= #65168; ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎ&#= 65253; ﺑﺎ ﺻﺪﺍﻫﺎﻯ ﺯ&= #65267;ﺎﺩﻯ ﺑﺨﻮﺍﺏ ﻣﻴﺮﻭ&#= 65193;، ﻭﻟﻰ ﭼﻮﻥ ﻧﺎﻡ = ﺍﻭ ﺑﺮﺩﻩ ﻣﻴﺸﻮﺩ &= #65169;ﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋ&= #65264; ﻗﺴﻤﺖ ﺑﻴﺪﺍﺭ&#= 65263; ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﻫﺴﺖ. ﻭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻳﺎ ﺍﻳﻦ ﻣ= ;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻳﻚ ﺭﻭﺡ = ﻣﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﺑﻴﺪﺍﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭ ﺍﺣﻮﺍﻝ ﻣﺮﺗ&= #65166;ﺿﺎﻥ ﭼﻨﺎﻥ ﺍﺳﺖ، ﮐ&#= 65258; ﺩﺭ ﺑﻴﺨﻮﺩﻯ ﺍ&= #65197;ﺍﺩﻯ،ﺑﺎ ﺧﺒﺮ ﺍﺯ ﺣﻮﺍﺩ&= #1579;ی ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5239;ﺒﻠﺎ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65267;ﺎ ﺩﺭ ﺣﺎﻝ ﺟﺮﻳﺎ&= #65253; ﺍﺳﺖ،ﻭ ﻳﺎ ﺩﺭ &= #65153;ﻳﻨﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ. ﮐﺎ= ﺭﻯ ﺷﺒﻴﻪ ﺁﻧﭽﻪ ﻣ&= #65268;ﺪﻳﻮﻡ ﻫﺎﻯ ﻣﺠﺎﻟس ﺍ&#= 65187;ﻀﺎﺭ ﺍﺭﻭﺍﺡ ﺩﺍﺭﻧ&#= 65194;. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻴﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65239;ﺒﻠﻰ ﻭ ﻓﻌﻠﻰ ﻭ ﺁﻳﻨ= ﺪﻩ ﺧﻮﺩ،ﻭ ﻳﺎ ﺳﺎ&#= 65247;ﮑﺎﻧﺸﺎﻥ ﺁﮔﺎﻩ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﻧﺘﻮﺍﻥ ﻣﺴﻤ&#= 65198; ﻣﺘﻮﻓﻰ 1816 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺮﻭﻯ ﺷﻔ= 5166; ﺩﻫﻨﺪﻩ نیروی ﻣﻐﻨﺎﻃ= ;ﻴس ،ﻳﺎ ﺳﻴّﺎﻟﻪ (&#= 65251;ﻐﻨﺎﻃﻴس ﺣﻴﺎﺗﻰ) ﺭﺍ ﮐﺸ= ﻒ ﮐﺮﺩ، ﮐﻪ ﺩﺍﻧ&#= 65206; ﻫﻴﭙﻨﻮﺗﻴﺴﻢ &#= 65197;ﺍ ﺁﻏﺎﺯ ﻧﻤﻮﺩ. ﺍ= ﺗﻮﻣﺎﻧﻴﺘﻴﺴ= 5250; ﻭﺧﻮﺩﺭﺍ ﺧﻮﺍ&#= 65167; ﮐﺮﺩﻥ ﻧﻴﺰ ﺩﺭ = ﺑﺮﺧﻰ ﻫﺴﺖ. </span><span dir=3DLTR><br> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻣﺴʌ= 52;ﺮ ﺧﻮﺍﺏ ﺭﺍ ﻧﺘﻴ&= #65184;ﻪ ﺗﺄثیر</span><span lang=3DFA> </span><span lang=3DAR-SA>ﻧﻴﺮﻭﻯ ﻣﻐʌ= 56;ﺎﻃﻴس ﻣﻴﺪﺍﻧﺪ. ﻭ ﻳﺎ= ﻗﺒﻮﻝ ﺗﻠﻘﻴﻦ ﺍﺯ ﺩﻳ&= #64405;ﺮﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺨﻮ= 5165;ﺏ ﻣﻴﺮﻭﻧﺪ. ﺗﺎ ﺧ= ﻮﺩ ﭼﻘﺪﺭ ﻃﺎﻟﺐ ﺍ&= #65267;ﻦ ﺧﻮﺍﺏ ﺑﺎﺷﻨﺪ &= #65191;ﻮﺍﺏ ﮐﻨﻨﺪﻩ ﺭﺍ ﻋﺎ&= #65251;ﻞ،ﺧﻮﺍب ﺸﺪﻩ ﺭﺍ ﻣﻌﻤﻮ&= #1604; ﻤﻴﮕﻮﻳﻨﺪ. ﻭﻟ&= #65264; ﻳﻚ ﭘﺎﺳﺦ ﭘﺮﺳ&= #65206; ﺍﺯ ﻋﺎﻣﻞ ﺩﺭ ﭼ= ﻨﺪﻳﻦ ﻣﻌﻤﻮﻝ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺍﺳﺖ. ﮐﻪ ﻧﺘﻴﺠ= ﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻥ ﻣﻌﻤﻮﻝ ﻭ ﺩﺭ ﻧ= ﺘﻴﺠﻪ ﺗﻔﺎﻭﺕ ﺩﺭ ﺍﺭ&= #65175;ﺒﺎﻁ ﺑﺎﻋﻮﺍلم اﻟʌ= 60;ﻰ ﻧﺎﺩﻳﺪه آﻧﻬA= 166; ﻣﻴﺒﺎﺷﺪ. ﺍﻭﻟ&= #65268;ﺎی اﻟﻬﻰ ﺑﺎﻋﻮﺍ= 5251;ﻞ ﻧﻴﺎﻣﺪه ﻨﻴﺰ &#= 65165;ﺭﺗﺒﺎﻁ ﺩﺍﺭﻧﺪ. ﺑﺨﺼﻮ&= #65209; ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﺁ&= #65267;ﻨﺪﻩ ﻭ ﻧﻴﺎﻣﺪﻩ ﺧﻮ&= #65193;. ﻭ ﺳﺎﻟﮑﺎﻥ ﺧﻮ&= #65267;ﺶ. ﺩﺭ ﺧﻮﺍﺏ ﻣﺼﻨ&= #65262;ﻋﻰ ﺑﺮﺧﻰ ﺟﺮﺍﺣﻰ &= #65259;ﺎﻯ ﺳﺒﻚ ﻗﺎﺑﻞ ﺍﺟ&= #65198;ﺍ ﻫﺴﺖ،ﻭ ﺑﺮﺧﻰ &#= 65193;ﺭ ﺧﻮﺍﺏ ﻣﺼﻨﻮﻋ&#= 65264; ﺑﺪﻧﺸﺎﻥ ﺳﺨﺖ &= #65261; ﮐﺮﺧﺖ ﻣﻴﺸﻮﺩ. = ﻭ ﺩﺭ ﻣﺮﺍﺣﻞ ﻋﻤ&= #65268;ﻖ ﺗﺮﻯ ﺍﺯ ﺧﻮﺍﺏ = ﻣﺼﻨﻮﻋﻰ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﻮﺍﻯ ﺣﺴّ᥾= 4; ﺷﺨﺺ ﻧﻴﺮﻭﻣﻨﺪ ﻣﻴ&#= 65208;ﻮﺩ. ﺻﺪﺍﻫﺎﻯ ﺩﻭﺭ &= #65197;ﺍ ﻣﻴﺸﻨﻮﺩ،ﻭ ﺣ= 5176;ﻰ ﭼﺸﻢ ﺑﺴﺘﻪ ﮐﺴ&= #65166;ﻧﻰ ﺭﺍ ﻣﻰ ﺷﻨﺎﺳﺪ.= ﻣﺤﻘﻘﺎﻥ ﻋﻠﻤﻰ ﺩﺭ ﺧﻮﺍ&= #65167; ﻧﻈﺮﻳّﺎﺗﻰ ﺩ= 5165;ﺭﻧﺪ،ﻳﺎ ﺩﺭﺟﺎﺗﻰ ﺑﺮﺍ&#= 65263; ﺧﻮﺍﺏ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ ﺩﺭ ﺍﻳﻦ ﺧﻮﺍﺑ&= #65260;ﺎﻯ ﻣﺼﻨﻮﻋﻰ،ﻋﻤA= 248;ﺎ ﻭﺿﻊ ﺍﮐﻨﻮﻥ،= 5191;ﻮﺏ ﺷﺪﻩ ﻳﺎ ﺧﺮﺍﺏ = ﺭﺍ،ﺑﺮﺍﻯ ﭘﻴﺮ ﺍﺯ ﺣﺎﻝ ﺳ= ﺎﻟﻚ ﺭﻭﺷﻦ ﻣﻴﮑﻨﺪ. = ﻭ ﺍﺭﺗﺒﺎﻁ ﻋﺎﻣ&#= 65246; ﻭﻣﻌﻤﻮﻝ ﻏﻴﺮ &= #65165;ﺯ ﺍﺭﺗﺒﺎﻁ ﺳﺎﻟ&#= 65242; ﻭ ﭘﻴﺮ ﺍﻭ،ﻳﺎ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ ﺗﻠﻘﻴﻦ ﻏﻴﺮ ﻭ&= #65165;ﻗﻌﻴّﺎﺕ ﺩﺭ ﻫﻴﭙﻨﻮﺗﻴ&#= 65204;ﻢ ﻣﻌﺮﻭﻑ ﺍﺳﺖ. ﮐ= ﻪ ﻣﻌﻤﻮﻝ ﺑﺮﺣﺴ&#= 65168; ﮔﻔﺘﻪ ﻋﺎﻣﻞ،= 4380;ﻴﺰﻯ ﺭﺍ ﺩﺍﻍ ﻳﺎ ﺳﺮ= ﺩ ﻣﻴﻴﺎﺑﺪ،ﻳﺎ = 5165;ﺣﺴﺎس ﺳﺮﻣﺎ ﻭ ﮔﺮﻣﺎ = ﺩﺭﻏﻴﺮ ﻭﺍﻗﻊ ﺁﻥ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﺷﺎﻳﺪ ﺩﺭ ﭘﺰﺷ&= #65242; ﻭﻣﻌﻠﻢ ﺍثر ﺧ= 5262;ﺍﺏ ﮐﻨﻨﺪﻩ ﺑﻰ ﻏﺮ&= #65213; ﺍﻧﺤﺮﺍﻓﻰ ﺟﺎ&#= 65247;ﺐ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﮐ= ثرﺍ ﻣﻐﺮﺿﺎﻥ ﺑﻔﮑ&#= 65198; ﻧﺘﺎﻳﺞ ﻭﻣﻨﺎ&#= 65235;ﻊ ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩ = ﻫﺴﺘﻨﺪ. ﻭﺩﻳﮕﺮﺍﻥ ﺭﺍ &= #65175;ﻠﻘﻴﻦ ﺑﺴﻮﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺷﻔﺎ ﺑﺨﺸﻰ ﮐﺸ&= #65268;ﺸﺎﻥ ﺍﺯ ﺑﻴﻤﺎﺭﺍﻥ &= #65197;ﻭﺍﻧﻰ ﻧﺘﻴﺠﻪ ﺗﻠﻘﻴ&#= 65254; ﺍﺳﺖ،ﻭ ﻧﻪ ﺑﮑ&#= 65166;ﺭ ﮔﺮﻓﺘﻦ ﻧﻴﺮﻭ&#= 65259;ﺎﻯ ﺍﻟﻬﻰ. ﻭﻟﻰ ﺩﺭ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ، ﺳﺎﻟﻚ &#= 65191;ﻮﺩ ﻃﺎﻟﺐ ﺍﺣﻮﺍﻟ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﻫﻤﺎﻥ= ﺭﺍ ﻧﻴﺰ ﻣﻰ ﺑﻴﻨﺪ = ﻭ ﺷﻔﺎ ﻣﻴﻴﺎﺑﺪ. = ﺑﻘﻮﻝ ﻣﺴﻴﺢ ﺑﮑﺴﺎﻥ &= #65255;ﺎﺑﻴﻨﺎ،که ﺒﺎ ﻣﺴﺢ ﻭﻯ ﺑﻴ= ﻨﺎ ﺷﺪﻧﺪ،ﮐﻪ ﮔﻔ= 5174; ﺍﻳﻦ ﺍﻳﻤﺎﻥ ﺷ&= #65252;ﺎ ﺑﻮﺩ،ﮐﻪ ﺷﻤﺎ= 5197;ﺍ ﺷﻔﺎ ﺩﺍﺩ. ﻭﺍﻟ= ّﺎ ﻧﺎﺑﻴﻨﺎﻳﺎﻥ &#= 65193;ﻳﮕﺮﻯ ﻫﻢ ﺑﻮﺩه اﻧﺪ &#= 64400;ﻪ ﺷﻔﺎ ﻧﻴﺎﻓﺘﻨ&#= 65194;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65204;ﻴﺢ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﻧﺎﺑﻴﻨﺎ᥾= 7;ﺎﻥ ﺷﻬﻮﺩﻯ ﻭﺳﺎﻟ&#= 65242; ﺭﺍ ﺷﻔﺎ ﻣﻴﺪﺍ&= #65193;،ﻭﺑﻴﻨﺎﻯ ﺷﻬﻮﺩﻯ ﻣﻴﮑﺮ&#= 65193; ﻭﻧﻪ ﭘﺰﺷﻚ ﻣﻌ&= #65166;ﻟﺞ ﻧﺎﺑﻴﻨﺎﻳﺎﻥ &#= 65169;ﺎﺷﺪ. ﺗﺎﺯﻩ ﺍﻳﻦ ﺩﺭ = ﺻﻮﺭﺗﻰ ﮐﻪ ﻧﺎﺑﻴﻨﺎﺋ&#= 65264; ﺑﺎ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﻧﺎﺑﻴﻨﺎ ﺷﺪﻩ &= #65169;ﺎﺷﺪ ﻭﻧﻪ ﻧﻘﺺ ﻋﻀﻮ&= #1548;ﮐﻪ ﺑﺎ ﺟﺮﺍﺣﻰ ﺷﻔ&= #65166; ﻣﻴﻴﺎﺑﺪ . ﺗﻠﻘ= ﻴﻦ ﭘﺬﻳﺮﻯ ﻋﺎﻣل= 740; اﺯ ﺧﻮﺩ ﻧﻴﺰ ﺗ&= #65248;ﻘﻴﻦ ﭘﺬﻳﺮ ﺍﺳﺖ. ﻭﻳ= ﺎ ﺩﺭﮐﺎﺭ ﺃﻧﺒﻴ&#= 65166; ﻭﺍﺩﻳﺎﻥ،ﺍﺳA= 176;ﻌﺪﺍﺩ ﺷﺨﺺ ﺍﺯ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻋﻰ،ﻧﺘﻴﺠA= 258; ﺗﮑﺎﻣﻠﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻨﻚ= ﺩﺭﻙ ﻋﻘﻠﻰ ﺑﻴﺸﺘﺮ&#= 1548;ﻭ ﻗﺪﺭﺕ ﻓﻬﻢ ﻣﻄ&= #65166;ﻟﺐ ﺟﺪﻳﺪﻯ ﺭﺍ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﺗﺒﻠﻴﻐﺎﺕ ﺣﺰ&#= 65169;ﻰ ﺳﻴﺎﺳﻰ،ﻳﺎ ﭘ= 5196;ﻳﺮﺵ ﻫﺎﻯ ﻣﺮﺩﻡ ﺍﺯ = ﮐﺎﻟﺎﺋﻰ،ﺑﺎA= 199; ﻧﺘﻴﺠﻪ ﺁﻣﺎﺩ&#= 64404;ﻰ ﺭﻭﺍﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﺑﺎ ﻫﻤﺎﻥ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﺩﺭﺳﺖ ﻭﻧﺎﺩﺭ&#= 65203;ﺖ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭﺍ= ﻧﺴﺎﻥ ﺑﺎ ﻫﻤﻔﮑﺮ ﺧﻮ&= #65193; ﻓﻮﺭﺍ ﻣﺤﺒّﺖ &#= 64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ،ﻭ ﺑﺎ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺨﺎﻟﻒ ﻧﻈʋ= 98; ﺧﻮﺩ،ﺑﺪﺭﺟﺎ= ﺗﻰ ﻣﺨﺎﻟﻒ، ﻭ ﺣﺘ&#= 65264; ﺩﺷﻤﻦ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﺭﺑﻄﻰ ﺑﺤﻘ&= #65268;ﻘﺖ ﺩﺍﺷﺘﻦ ﻧﻈﺮ ﻃ&= #65198;ﻓﻴﻦ ﻧﺪﺍﺭﺩ. ﺍﻧﺴﺎ&= #65253; ﺳﺎﻟﻚ ﺑﺘﺪﺭﻳ&#= 65182; ﺧﻮﺩ ﺭﺍ ﻫﻢ ﺣﺎ= ﻝ ﭘﻴﺮ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺁﻧﮕﺎﻩ ﻋﺸﻖ ﻭ&= #65169;ﺎﻭﺭﻯ ﺍﻭ ﺑﻴﺸﺘﺮ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭﻭﻋﺪهﻫﺎﻯ ﭘ= 5268;ﺮ ﻧﻴﺰ ﺩﺭﻋﺎﻟﻢ &= #65197;ؤﻳﺎ ﺗﺤﻘﻖ ﻣﻴﻴﺎﺑ&#= 65194;. ﮔﻮﺋﻰ ﺳﺮﻧﻮﺷ&#= 65176;ﻬﺎﻯ ﺁﻳﻨﺪﻩ،ﺍﺯ ﻃ= 5198;ﻳﻖ ﺍﻳﻦ ﻋﺸﻖ ﻧﺴﺒ&= #65264; ﺑﺮﻩ ﺭﻓﺘﻪ ﺍﻟ&= #65260;ﻰ ﺑﺴﺎﻟﻚ ﻣﻴﺮﺳ&#= 65194;. ﻭﻟﻰ ﻗﺒﻠﺎ ﺭﺍ&= #65257; ﺍﻃﻠﺎﻉ ﺭﺳﺎﻧ&#= 65264;،ﻭ ﻳﺎ ﺍﻃﻠﺎﻉ ﮔﻴ&= #65198;ﻯ ﺍﻧﺴﺎﻥ ﺑﺴﺘﻪ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﻫﻴﺠﺎﻧﺎ&= #65173; ﻭ ﺷﻮﺭﺷﻬﺎﻯ ﺟ&= #65252;ﻌﻰ،ﻧﺘﻴﺠﻪ ﺁﻣﺎﺩﮔﻰ،ﺃثž= 5; ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ ﻫﺮﺗﻠﻘ&#= 65268;ﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻧ= ﺴﺎﻥ ﺑﺨﻮﺩ ﺍﺟﺎﺯﻩ &= #65255;ﻤﻴﺪﻫﺪ،ﮐﻪ ﺗﺤﻘﻴﻖ ﻳﺎ ﺗﻔ&= #64401;ّﺮﻯ ﺩﺭ ﻣﻮﺿﻮﻉ ﺗﻠ&= #65240;ﻴﻦ ﺷﺪﻩ ﺑﻨﻤﺎﻳﺪ. = ﻭﺍﮔﺮ ﺗﺤﻘﻴﻖ ﻫﻢ ﺑﮑ&= #65256;ﺪ،ﻧﺘﻴﺠﻬﺎʌ= 63; ﻧﺪﺍﺭﺩ. ﺩﻳﮑﺘ&= #65166;ﺗﻮﺭﻫﺎﺋﻰ ﭼﻮﻥ ﻫﻴﺘﻠﺮ ﻭ = ﮔﻮﺑﻠﺰ ﺍﻟﻤﺎﻧﻰ ﺳﺎﻟ&#= 65260;ﺎ،ﻣﻠّﺘﻰ ﻣﺪﻋﻰ ﺭﻭﺷﻨﻔ&#= 64401;ﺮﻯ ﺭﺍ ﺑﺎﺯﻳﭽﻪ ﺧ&= #65262;ﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑ&= #65262;ﺩﻧﺪ. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺗﻠﻘﻴﻦ ﺁﻧﻬﺎ &= #65255;ﻴﺰ ﻧﻴّﺖ ﺧﻴﺮ ﻭ ﺗ&= #64401;ﺎﻣﻞ ﺑﻨﻔﻊ ﺧﻮﺩ ﺳﺎ&= #65247;ﻚ ﺩﺍﺭﺩ. ﻭﻫﻢ ﺑﺮ= ﺣﺴﺐ ﺧﻮﺍﺳﺘﻪ ﺧﻮﺩ &= #65203;ﺎﻟﻚ ﺍﺳﺖ ﮐﻪ ﺁﺭﺯﻭ&= #65263; ﺑﻴﺎﻧﻰ ﺍﺯ ﭘﻴ&= #65198; ﺍﺳﺖ. ﮐﻪ ﻧﮕﻔﺘ= ﻪ ﺁﻧﺮﺍ ﻗﺒﻮﻝ ﺩ&= #65165;ﺭﺩ. ﻭ ﻋﻤﻴﻘﺎ ﺩﺭ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﮑﺮ ﻭﺟﺎﻥ A= 203;ﺎﻟﻚ ﻣﻰ نشیند. ﺩﺭʌ= 51;ﺴﺘﻌﻤﺮﺍﺕ ﻣﻠّﺘﻰ ﺭﺍ ﻧﻴ&#= 65200; ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﻫ&= #65166;ﺋﻰ ﺳﺮﮔﺮﻡ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺑﻴﺪﺍﺭﻯ ﻭ = ﻧﻬﻀﺖ ﺳﻴﺎﺳﻰ ﻧﺪﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ. ﮔﺎﻫﻰ = ﺗﻠﻘﻴﻦ ﺗﻤﺎﻡ ﺭﻭﺵ ﺯﻧ&= #65194;ﮔﻰ ﻭ ﻓﮑﺮ ﻭ ﺭﻭﺍﻥ= ﮐﺴﻰ ﻋﻮﺽ ﻣﻴﺸﻮﺩ. ﻭ= ﻳﺎ ﭼﻮﻥ ﺷﻤﺶ ﺗﺒﺮ&= #65267;ﺰﻯ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65251;ﺠﺘﻬﺪ ﺣﻨﻔﻰ ﺳﺨﺘﮕﻴ&#= 65198;ﺗﺮﻳﻦ ﻣﺬﻫﺐ ﺍﺳﻠﺎﻣ&#= 65264; ﺭﺍ ﭼﻨﺎﻥ ﮐﺮﺩ&= #1548;ﮐﻪ ﻧﻪ ﻓﻘﻂ ﺑﺎﺯﮔ&= #65208;ﺘﻰ ﺑﺎﺣﻮﺍﻝ ﺳﺎﺑ&#= 65238; ﻧﺪﺍﺷﺖ،ﮐﻪ ﺁ= 579;اﺭ ﻋﻈﻴﻢ ﻋﺮﻓﺎﻧ&#= 65264; ﺍﻭﺭﺍ ﺑﺎﻋث ﺷ&#= 65194; ﺯﻳﺮﺍ ﻧﻤﻮﻧﻪ &= #65165;ﻟﻬﻰ ﺑﻮﺩﻥ ﻭ ﺑﻰ ﻏﺮ= ﺿﻰ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺍ&#= 65203;ﺖ. ﭼﻮﻥ ﺑﻨﻔﻊ ﺍﻧ&= #65204;ﺎﻥ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ. = ﺁﻣﺎﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍنی ﻘ= 5170;ﻠﻰ ﺩﺭﺍﻧﺴﺎﻥ ﺑﺮ&#= 65165;ﻯ ﻗﺒﻮﻝ ﺗﻠﻘﻴﻦ &= #65267;ﺎ ﻫﺪﺍﻳﺘﻰ ﺑﺎ ﺍ&= #1579;اﺭﻫﺎﻯ،ﻣﻨﺠ= ;ﺮ ﺑﺪﮔﺮﮔﻮﻧﻰ ﺍ&#= 65187;ﻮﺍﻝ ﻣﻴﺸﻮﺩ. ﻭ ﺍﺯ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺮﻭﻯ ﺗﻠʌ= 40;ﻴﻦ ﮐﻨﻨﺪﻩ ﻭﺧﻮﺍ&#= 65167; ﮐﻨﻨﺪﻩ،ﻭﻳﺎ = 5261;ﻟﻰّ ﺍﻟﻬﻰ ﻣﺄﻣﻮﺭ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65251;ﻄﺮﺡ ﻣﻴﺒﺎﺷﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﺮ= ﭘﻴﺎﻣﺒﺮﻯ ﺃﻧﺪﮐﻰ ﺭﺍ ﻫﺪ&= #65165;ﻳﺖ ﻣﻴﮑﻨﺪ،ﻭ ﺍﮐ= 579;رﻳّﺖ ﻧﺎ ﭘﺬﻳﺮﺍ،ﻭ &#= 65187;ﺘﻰ ﻗﺎﺗﻞ ﺁﻥ ﭘﻴﺎ&= #65251;ﺒﺮ ﻣﻴﮕﺮﺩﻧﺪ. که &#= 65194;ﺭ ﺭﺃس ﺁﻧﻬﺎ ﺁﺧ&#= 65262;ﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒی &#= 65252;ﻴﺒﺎﺷﻨﺪ. ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷ&#= 65256;ﺪ ﻳﺎ ﺷﻴﻌﻪ،ﻭ ﻳ&#= 65166; ﻣﺴﻴﺤﻰ ﻭ ﻳﻬﻮ&= #65193;ﻯ ﻭﺯﺭﺩﺷﺘﻰ،ﺩA= 197; ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺎﻥ= ; ﺗﺪﺑﻴﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻫ= ﻤﻪ ﺑﺴﻮﻯ ﺁﻳﻨﺪﻩ &= #65251;ﻴﺮﻭﻧﺪ، ﺧﺪﺍﻭﻧﺪ ﻭ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﺭﺍﻫﻨﻤﺎ ﻭ = ﺻﺎﺣﺐ ﻫﺴﺘﻰ ﺍﺳﺖ. ﮐﻪ= ﭼﻮﻥ ﺍﺯ ﻭﺿﻊ ﺗﻠﻘﻴ&= #65254; ﮐﻨﻨﺪﻩ ﻭ ﺗﻠﻘ&= #65268;ﻦ ﺷﻮﻧﺪﮔﺎﻥ ﺁﮔ&#= 65166;ﻩ ﺍﺳﺖ ﮐﺎﺭ ﺧﻮﺩ&= #65197;ﺍ ﭘﻴﺶ ﻣﻴﺒﺮﻧﺪ. = ﮐﻪ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65259;ﺴﺘﻰ ﺭﺍ ﺑﺸﺎﻳﺴﺘﮕ&#= 65264; ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺎﻟﺎﺗﺮﻣﻴﺒ= 5198;ﺩ. ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ &= #65255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺍﺯ ﻣﮑ&= #65166;ﻧﻴﺰﻡ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261;ﻧﺎﺩﻳﺪﻩ، ﭼﻪ ﺭﺳﺪ ﺑﻌﻮﺍ&= #65247;ﻢ ﻧﻴﺎﻣﺪﻩ ﻣﻄﻠ&#= 65226; ﮔﺮﺩﺩ ﺁﻧﻬﺎ ﺭ&= #65165; ﻏﻴﺒﻰ ﻣﻴﻨﺎﻣ&#= 65194;. ﻭﻟﻰ ﺑﺮﺍﻯ ﺁﮔ&= #65166;ﻫﺎﻥ ﺁﻥ ﻭﻟﻮ ﻣﺤﺪﻭ&= #65193; ﻏﻴﺒﻰ ﻧﻴﺴﺖ. ﺑ= ﺎﺯ ﻗﻄﻌﻰ ﭼﻮﻥ ﺍﻣ&= #65262;ﺭ ﻣﺎﺩﻯ ﻭﺍﻓﻌﺎ&#= 65245; ﺑﺸﺮﻯ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ. ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ &= #65261;ﺗﮑﺎﻣﻞ ﺍﺭﻭﺍﺡ ﺟﻬﺎﻧ&#= 65268;ﺎﻥ،ﭼﻮﻥ ﺟﺎﻩ ﻃﻠﺒﺎﻥ ﺑ&= #65192;ﺼﻮﺹ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺳﻠﻄﻪ ﻃﻠﺐ، ﻧ&#= 65192;ﺴﺖ ﺍﻳﻤﺎﻥ ﻣﺮﺩﻡ &= #65197;ﺍ ﺑﺨﻮﺩ ﺟﻠﺐ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺑﻌﺪ ﺍﻳﻤﺎﻥ ﺁ&= #65255;ﻬﺎﺭﺍ ﻟﮕﺪﻣﺎﻝ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ. ﮔﺎﻫﻰ ﺑﻴﺎﻧﻰ &= #65207;ﻌﺮﻯ ﭼﻨﺎﻥ ﺗﺄثیر®= 0; ﺪﺍﺭﺩ، ﮐﻪ ﺧﻮﺩ ﻣﻄﻠﺐ = ﺑﺰﺑﺎن غیر ﺷﻌﺮﻯ ﭼﻨA= 166;ﻥ ﺃثرﻯ ﻧﺪﺍﺭﺩ. &#= 65261; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮔﺬﺷﺘﻪ ﮐﻪ ﻭﺳ&= #65166;ﺋﻞ جاﭖ ﻭ ﺍﻧﺘﺸﺎ= 5197; ﻧﺒﻮﺩ،ﺑﺎ ﮐﻤ= 5242; ﺷﻌﺮ ﻣﻄﺎﻟﺐ ﺧ&= #65262;ﺩﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65193;ﺭ ﺟﺎمعه ای ﻧﮕᥴ= 6;ﻩ ﻣﻴﺪﺍﺷﺘﻨﺪ. ﮔ&= #65262;ﺋﻰ ﺟﺎﺩﻭﮔﺮﻯ ﺑﺎ&#= 65207;ﺪ،ﮐﻪ ﭘس ﺍﺯ ﭼﻨﺪﻳﻦ &= #65239;ﺮﻥ،ﻫﻨﻮﺯ ﺁثاﺭ ﺣﺎﻓﻆ ﻭ &#= 65203;ﻌﺪﻯ ﻭﻣﻠّﺎﻯ ﺭﻭﻣ= 5264; ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻣﺴﺘﻌﺪﺍﻥ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺣﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﺑﻨﻈﺮ ﻣﺎﺩﻩ ﮔ&= #65198;ﺍﻳﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﺮﺩﻡ ﺭ&= #65165; ﻓﺮﻳﺐ ﺩﺍﺩﻥ ﻭ = ﺧﻮﺍﺏ ﻣﻴﮑﻨﻨﺪ. ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﺍﮔﺮ ﭼﻨﻴﻦ ﻫﻢ = ﺑﺎﺷﺪ،ﺑﻨﻔﻊ ﺧﻮﺩ ﻣﺮﺩم ﻤﻴ&#= 64401;ﻨﻨﺪ. ﻭﻟﻰ ﻓﻠﺎﺳفه = 5262;ﻋﻠﻤﺎ ﭼﻪ ﺭﺳﺪ،ﺑﺂﺧ= 5262;ﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻫﻤﻴﻦ ﻓﺮ= ﻳﺒﮑﺎﺭﻯ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺯﻳ= ﺮﺍ ﺑﻀﺮﺭ ﻣﺮﺩﻡ ﻋ&= #65252;ﻞ ﻣﻴﮑﻨﺪ. ﻭ ﺁﻧﻬ= ﺎ ﺭﺍ ﺍﺳﺘﻌﻤﺎﺭ &= #65261;ﺍﺳﺘﺤﻤﺎﺭ ﻭ ﺍﺣﻤﻖ ﻣﻴﻨﻤ&= #65166;ﻳﻨﺪ. که ﭙس ﺍﺯ ﺑﻴﺪ= 5165;ﺭﻯ ﻭﻣﺘﻮﺟّﻪ ﺷﺪ= 5253;،ﺭﺍﻩ ﺟﺒﺮﺍﻥ ﻭ ﭼﺎﺭ&= #1607; ای ﻧﺪﺍﺭﻧﺪ. ﺑ&#= 65198;ﺭﺳﻰ ﺍﺣﻮﺍﻝ ﻣﻴﺪﻳ&#= 65262;ﻡ ﻫﺎ،ﺩﺭ ﻣﺠﺎﻟ= 587; ﺍﺣﻀﺎﺭ ﺭﻭﺡ،= 5193;ﺭ ﺳﻄﺢ ﻓﻌﻠﻰ ﺭﻭ&= #65165;ﻧﻬﺎﻯﺍﻓﺮﺍA= 193; ﺍﺳﺖ. ﻭﻟﻰ ﮐﺎﺭ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻋﻤﻮﻣﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺩﺳﺘﻪ ﺟﻤA= 228;ﻰ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺍ= ﺧﺘﺼﺎص اﻓﺮﺍﺩ ﻣﺴﺘﻌ= 5194; ﺗﮑﺎﻣﻞ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﮔﺮ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻣﺘﻮﺟّﻪ ﺍﻳﻦ &#= 65255;ﮑﺘﻪ ﺑﺎﺷﻨﺪ،ﻭ ﺑﺨ= 5262;ﺍﻫﻨﺪ ﺩﺭ ﻣﺮﺩﻡ ﺳﺨﻨ&= #65198;ﺍﻧﻰ ﻭ ﺁﺯﺍﺩﺍﻧﻪ ﻧ&= #65224;ﺮﻳّﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﮕﻮﻳ&= #65256;ﺪ، ﻧﻪ ﻓﻘﻂ ﺍﮐثر= 5267;ﺘﻰ ﻧﻤﻰ ﭘﺬﻳﺮﺩ،= 5187;ﺘﻰ ﺍﻗﻠّﻴﺘﻰ ﺭﺍ &#= 64380;ﻨﺎﻥ ﺩﺷﻤﻦ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ ﮐﻪ ﺑﺎﻋث ﻣﺮﮒ &= #65169;ﻬﺮﻧﺤﻮﻯ ﮐﻪ ﺷﺪﻩ ﻣﻴﺸﻮ&= #65255;ﺪ. ﺯﻳﺮﺍ ﺗﻘﻴّﻪ &#= 65261;ﺭﻋﺎﻳت ﺤﻔﺎﻇﺘﻰ ﺗﻦ ﺧ&= #65262;ﺩ ﻭﻣﻠﺎﺣﻈﻪ ﻧﮑ&#= 65198;ﺩﻧﺪ. ﻭﺍﻣثاﻝ ﺧﻮﺩA= 197;ﺍ ﭼﻮﻥ ﺣﺴﻴﻦ ﺣﻠ&= #1617;ﺎﺝ،ﮐﻪ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ = ﺳﻨﮕﺴﺎﺭ ﺍﻭ ﺷﺮﮐﺖ ﮐﺮﺩ&= #65255;ﺪ. ﺯﻳﺮﺍ ﺍﺳﺮﺍﺭ &= #65165;ﻟﻬﻰ ﺭﺍ ﻓﺎﺵﮐﺮﺩﻩ&#= 65165;ﺳﺖ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻭﻟﻰ ﻧ&#= 65188;ﻮﻩ ﺩﺭﺳﺘﻰ ﺍﺯ ﺗﺒ&= #65248;ﻴﻐﺎﺕ ﺍﻟﻬﻰ،ﻭ ﺩﺭ ﺯ&#= 65251;ﺎﻧﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺍ&= #65251;ﻨﻴﺖ ﺍﺟﺘﻤﺎﻋﻰ،ﺩA= 197;ﺟﻪ ﺍﻳﻦ ﺗﻘﻴّﻪ ﻭ&#= 65197;ﻋﺎﻳﺖ ﺧﻄﺮﺍﺕ ﻗﺒﻮﻝ &= #65251;ﻴﮑﻨﻨﺪ. ﻭ ﺑﻘﻮﻝ ﺍﻣﺎﻡ = ﺻﺎﺩﻕ ﭼﻮﻥ ﻫﻤﻪ ﺭﺍﻫ&= #65260;ﺎ ﺑﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 1740; ﺒﺴته ﺸﺪ. ﻭﻳﺎ &= #65169;ﺮﺳﺎﻟﻚ ﭘﻴﺮﻭ ﺍﻭ،ﺁﻧ= 4405;ﺎﻩ ﺗﻘﻴّﻪ ﻣﻌﻨﻰ &#= 65255;ﺪﺍﺭﺩ،ﻭﻫﺮᤦ= 0;ﻪ ﻣﻴﺨﻮﺍﻫﺪ ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﺑﮕﻮﻳﺪ. ﭘس ﺗق&#= 1740;ّه <span style=3D'mso-spacerun:yes'> </span>ﺍﻭﻟʌ= 68;ﺎﻯ ﺍﻟﻬﻰ ﺑﺨﺎﻃﺮ &= #65187;ﻔﻆ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ &= #65261; ﺳﻠﻮﻙ ﻧﻴﺴﺖ،= 5169;ﺨﺎﻃﺮ ﺣﻔﻆ ﺟﺎﻥ ﭼﻨﺪ = ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ ﺳﺎﻟﻚ ﺑ&= #65166; ﺍﻭﻟﻴﺎ ﺍﺳﺖ. ﻭ= ﻧﻮﻋﻰ ﻣﺼﻠﺤﺖ ﻭ ﺳﻴﺎ&= #65203;ﺘﻤﺪﺍﺭﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﺮﺳﺎﻧﺪ. ﭼ= ﻪ ﻭﻗت ﻮﭼﮕﻮﻧﻪ &#= 65261;ﭼﻘﺪﺭ ﻣﻄﻠﺐ ﻭ ﺍﺳﺮﺍ&= #65197; ﺍﻟﻬﻰ ﺭﺍ ﺑﮕﻮ&= #65267;ﻨﺪ. ﮐﻪ ﻧﺘﻴﺠﻪ ﻣث&#= 1576;ت ﻭ ﺑﻴﺸﺘﺮ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ. ﭼﻪ ﺳﻮﺩ= ﺑﺮﺧﻰ ﻓﺎﺳﺪ ﺭﻭﺍﻥ ﺭ&= #65165; ﺩﻭﭼﻴﺰ ﺗﺤﺮﻳ&#= 65242; ﻭﺩﺭﻏﻀﺐ ﮐﺮﺩ. = ﮐﻪ ﻫﻢ ﺧﻮﺩ ﺑﺤﻘﺎ&= #65197;ﺕ ﻭ ﻗﻬﻘﺮﺍﻯ ﺑﻴ&= #65208;ﺘﺮ ﻣﻴﺮﻭﻧﺪ، ﻭﻫ= 5250; ﮐﺎﺭ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺭﺍ ﻣﺸﮑﻞ ﺗﺮ ﻣ= ﻴﮑﻨﺪ. ﻭﮐﺴﺎﻧﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻪ ﺧﻮﺩﺭﺍ ﻣﺤﻘﻖ &= #65227;ﻠﻤﻰ ﻣﻴﺪﺍﻧﻨﺪ،ﺑA= 192;ﺼﻮﺹ ﻃﺒﻴﻌﻴّﻮﻥ ﻣ= 5166;ﺩﻩ ﮔﺮﺍﻯ ﺳﻴﺎﺳﻰ&#= 1548; ﮐﻪ ﺧﻄﺮ ﭘﺬﻳﺮ&= #65205; ﺍﻓﮑﺎﺭ ﺍﻟﻬﻰ &= #65193;ﺭ ﻣﺮﺩﻡ ﺭﺍ ﻧﮕﺮ&= #65165;ﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻣ= 5170;ﺎﺩﺍ ﺑﺪﻧﺒﺎﻝ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺮﻭﻧﺪ. = ﺗﻔﺴﻴﺮﺍﺕ ﻇﺎﻫﺮﺍ ﻋﻠﻤﻰ &= #65261;ﺣﺘﻰ ﺗﺠﺮﺑﻰ ﺍﺯ ﺍﺣ&= #65262;ﺍﻝ ﺍﻭﻟﻴﺎی اﻟﻬA= 264; ﻭ ﺳﺎﻟﮑﺎﻥ،ﻭ= 5197;ؤﻳﺎﻫﺎ ﻭﻣﺮﺍتب ﺸﻬﻮA= 193;ﻯ ﺁﻧﻬﺎ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ،ﮐﻪ ﭼﻮﻥ ﺑﻤﻘﺎﺑل= 607; ﻮﺑﺮﺿﺪ ﺗﺒﻠﻴ&#= 65230; ﺍﻟﻬﻰ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﻧﺪ، ﺁﻧﮕﺎﻩ ﭘﺬﻳﺮ&#= 65255;ﺪﮔﺎﻥ ﺍﺳﺘﺪﻟﺎﻝ ﺁﻧ&#= 65260;ﺎ ﺩﻩ ﻫﺎ ﺑﺮﺍﺑﺮ = ﺑﻴﺶ ﺍﺯ ﭘﺬﻳﺮﻧﺪﮔ&#= 65166;ﻥ ﻣﺴﺘﻌﺪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﭼﻨﻴﻦ ﺟﻨﮓ ﻋﻠ&= #65256;ﻰ ﺑﻴﻦ ﺻﺎﺣﺒﺎﻥ &= #65227;ﻘﺎﻳﺪ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺑ&#= 65166; ﺻﺎﺣﺒﺎﻥ ﻋﻘﺎ&#= 65267;ﺪ ﻓﻴﺰﻳﻚ ﺑﻀﺮﺭ &= #65251;ﻴﺒﺎﺷﺪ. ﺣﺘﻰ ﺑﺎ ﭘﻴﺮﻭ&= #65199;ﻯ ﻋﻠﻰّ ﺑﺮﻣﻌﺎ= 5261;ﻳﻪ،ﺩﺭ ﺩﻭ ﺟﻨﮓ ﺑﻮﺩ،&#= 65169;ﺮﻧﺪﻩ ﻭﺑﺎﺭﺳﻮﻡ ﺑﺪ&#= 65261;ﻥ ﺟﻨﮓ ﻋﻠﻰّ ﺗﺴ&#= 65248;ﻴﻢ ﻣﻌﺎﻭیه ﺸﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﺷﺎﻳ= 5194; ﺟﺎﻧﺶ ﺭﺍ ﻫﻢ ﺑﻌﺪﺍ ﺩ= ﺭ ﺍﻳﻦ ﺭﺍﻩ ﮔﺬﺍ&= #65197;ﺩ. ﻟﺬﺍ ﺩﺭ ﮔﺬﺷﺘ&= #65258; ﺗﻤﺎﻣﻰ ﺍﻭﻟﻴ&#= 65166;ی اﻟﻬﻰ، ﺣﺘﻰ ﮐ= 5204;ﺎﻧﻰ که ﺪﺭﻣﺤﻴﻄﻬA= 166;ﻯ ﺃﻣﻨﻰ ﭼﻮن اﻳ= 5198;ﺍﻧﺸﻬﺮﺣﮑﻢ ﺩﻭﺭ ﺍﺯ ﺟﺎﻣﻌ&= #65258; ﺍﻳﺮﺍﻧﻰ ﺩﺍﺷ&#= 65176;ﻨﺪ. ﺑﺎﺯﺁﻧﻘﺪﺭ ﺳ&#= 65252;ﺒﻮﻟﻴﻚ ﺻﺤﺒﺖ ﮐﺮﺩه ا= 5255;ﺪ،ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﮐ&= #65204;ﺎﻧﻰ ﮐﻪ ﺁﻥ ﺳﻤﺒﻮﻟ&= #65260;ﺎ ﺭﺍ ﺩﻳﺪه اﻧﺪ &#= 64400;ﻠﺎﻣﺸﺎﻥ ﻣﻔﻬﻮﻡ ﺍﺳﺖ. ﻭ= ﮐﻤﺘﺮ ﺩﻳﮕﺮﺍﻥ ﻧﺎﺩ&#= 65267;ﺪﻩ ﺭﺍ،ﺗﺸﻮﻳﻖ ﺑ= 5198;ﻓﺘﻦ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭﻣﺎ ﺍﺯ ﺷﻬﻮﺩ = ﺍﻭﻟﻴﺎ ﺍﺯ ﻗﺎﺋﻢ ﺑﺸﺮ&= #65263; ﺻﺤﺒﺖ ﻣﻴﮑﻨﻴ&#= 65250; ﺑﺎﻳﺪ ﺩﻩ ﻫﺎ ﻣ= ﻌﻨﻰ ﻗﺎﺋﻢ،ﻭ ﺗﻔﺎ= 5261;ﺗﻬﺎ ﺩﺭ ﻣﻌﻨﻰ ﺑﺸﺮ&= #65263; ﺁﻥ ﺑﻴﺎﻥ ﮐﺮﺩ&= #1548;ﺗﺎ ﺷﻨﻮﻧﺪﻩ ﺑﺘﻮ&#= 65165;ﻧﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254;ﻣﻴﺎﻧﻪ ﺑﺒﻴﻨﺪ ﮐﻪ ﮐﺠ&= #65166; ﺍﺳﺖ،ﻭﭼﻘﺪﺭ = 5183;ﻠﻮ ﺍﺳﺖ،ﻭ ﭼﻘﺪﺭ &#= 65227;ﻘﺐ. ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﮐﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻴﺴﺘﻤﻬﺎﻯ ﻋﻤﻠﻰ ﺑﺎ ﻣﺮﺑ&= #65268;ﺎن ﺴﻠﻮﮐﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ،ﻣﻴA= 176;ﻮﺍﻥ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪ ﺑ&= #65228;ﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﻄ&= #65166;ﻟﺐ ﮐﺎﻓﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﺷﺮﺍﻳﻂ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﻗﺒﻠﻰ ﺳﺎﻟﻚ ﺭ&= #65165; ﺑﺎﻳﺪ ﺗﺄﻣﻴن کرﺩ. ﮐﻪ ﺷﻨﻮﻧ&#= 65194;ﻩ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺍ&= #65267;ﻦ ﻣﻘﺎﻣﺎﺕ ﭼﻮﻥ &= #65255;ﺮﺩﺑﺎﻥ،ﺧﻮʋ= 93;ﺭﺍ ﺑﮑﻤﺎﻝ ﺍﻳﺪﺁ&#= 65245; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉﺑﺸﺮﻯﺩﺭʋ= 75;ﮑﺎﻣﻞﺭﻭﺡﺑﺮ= ﺳﺎﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﺴﺎﻥ ﻣﻌﻤﻮﻟﺎ ﻫﺮ ﻣ&= #65256;ﻈﺮﻫﺎﻯ ﺭﺍ ﮐﻪ ﻣﻴﺒﻴﻨ&= #65194;،ﺗﻨﻬﺎ ﺑﻴﻚ ﻧﻘﻄﻪ ﺗﻮ&= #1580;ّه ﻮﺗﻤﺮﮐﺰ ﺩﺍﺭ&#= 65193;. ﺍﮔﺮ ﺑﻨﻘﻄﻪ ﺩ&= #65267;ﮕﺮﻯ ﺗﻮﺟّﻪ ﮐﻨﺪ،A= 255;ﻘﻄﻪ ﻗﺒﻠﻰ ﺭﻫﺎ ﻣﻴ&= #65208;ﻮﺩ. ﻭﺣﺘﻰ ﺗﻨﻬﺎ ﭼ&= #65256;ﺪ ﻧﮑﺘﻪ ﺩﺭ ﺧﺎﻃ&= #65198;ﺷﻨﻮﻧﺪﻩ ﻣؤثّر ﻣﻴﺒﺎ᥸= 7;ﺪ ﻭ ﻓﺮﺍﻣﻮﺵ ﻧﻤ&= #65268;ﺸﻮﺩ. ﻭ ﻟﺬﺍ ﻣﻮﺿﻮﻉ = ﮐﻠﺎﻡ ﮔﻮﻳﻨﺪﻩ،ﺑﺎA= 267;ﺪ ﺩﻭﺭﺍ ﺩﻭﺭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﻤﺎﻥ ﻳﻚ ﺣﻘﻴﻘﺖ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﭘﺬ&#= 65267;ﺮﺵ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺟ&= #65248;ﺐ ﮐﻨﺪ. ﺣﺘﻰ ﺩﻭ ﻃ= ;ﻔﻞ ﻳﻚ ﺗﺨﻤﻰ ﺷﺒﻴ&= #65258; ﺑﻬﻢ ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺟﺴﻤﺎﻧﻰ، ﻫﻴ= 4379; ﺷﺒﺎﻫﺘﻰ ﺩﺭ ﺯ&= #65255;ﺪﮔﻰ ﺭﻭﺣﻰ ﺑﺎﻫﻢ ﻧ&= #65194;ﺍﺭﻧﺪ. ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﺑ&= #65166;ﺷﻨﺪ. ﮐﻪ ﺟﻨﻴﻦ ﺩﻭ ﻧ= ﻄفه اﻯ ﺭﺍ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺧﻮﺩ ﺩﺭ ﺟﻬﺎﻥ = ﺍﻧﺘﺨﺎﺏ ﻃﺒﻴﻌﻰ ﮐﺮﺩه اﻧﺪ. ﻓﺮﻣﻮﻟﻬ&#= 65166;ﻯ ﺍﺻﻠﺎﺡ ﻧﮋﺍﺩ &= #65193;ﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﻴﺎﻫﺎﻥ ﻭʋ= 87;ﺘﻰ ﺣﻴﻮﺍﻧﺎﺕ،ﮐA= 258; ﺑﺮﺍﻯ ﻋﻘﻞ ﻭﺭ&= #65261;ﺍﻥ ﺁﻧﻬﺎﺗﻮﺟﻬﻰ &#= 65255;ﺪﺍﺭﻳﻢ،ﻗﺎᥴ= 9;ﻞ ﺗﻄﺒﻴﻖ ﻭ ﺗﮑث&#= 1740;ر ﺍﺳﺖ، ﻭﻟﻰ ﺩﺭ &= #65165;ﻧﺴﺎﻧﻬﺎ ﺻﺎﺩﻕ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﺧ&= #65166;ﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺣﺘﻰ ﺩﺭ ﺭﻭﺵ ﺟ= ﺪﻳﺪ ﺷﺒﻴﻪ ﺳﺎﺯﻯ،= 5165;ﮔﺮ ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺳ&= #65174; ﺑﺪﻫﺪ،ﻫﻤﭽﻨA= 166;ﻥ ﺗﻔﺎﻭﺕ ﺳﺎﺑﻘ&#= 65258; ﻭ ﺳﺮﻧﻮﺷﺘﻬﺎ&#= 65263; ﻗﺒﻠﻰ،ﻭ ﻋﻘﻠ= 5264; ﻭ ﺭﻭﺍﻥ ﺑﻌﺪﻯ = ﺁﻧﻬﺎ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻭ ﻟﺬﺍ ﺍ= ;ﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺧﻮﺩ ﺳﻌ&= #65264; ﮐﻨﺪ،ﭘﻴﺸﺮﻓA= 176;ﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺑﻴﺎﺑﺪ. ﻧﻪ ﺍﻳ= ﻨﮑﻪ ﺁﻧﭽﻪ ﺍﺯ ﻭﺍﻟ&= #65194;ﻳﻦ ﮐﺮﺍﻣﺎﺕ ﺟﺴﻤ&#= 65264; ﻳﺎﻓﺘﻪ ﺍﮐﺘﻔ&#= 65166; ﺑﺪﺍﻥ ﻧﻤﺎﻳﺪ. = ﮐﻪ ﻓﻀﻞ ﭘﺪﺭ ﺑﺮﺍ&= #65263; ﻭﺍﺭثاﻥ ﺁﻥ ﮐ= 5258; ﻓﻀﻴﻠﺘﻰ ﺭﺍ ﻧ&= #65208;ﺎﻥ ﻧﺪﺍﺩه اﻧﺪ،ʃ= 80;ﻪ ﺳﻮﺩﻯ ﺑﺮﺍﻯ ﺁ&= #65255;ﻬﺎ،ﻭ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65153;ﻧﻬﺎ ﺩﺍﺭﺩ ﺑﻤﻮﺟﺐ &= #65239;ﻮﺍﻧﻴﻦ ﻭﺭﺍثت ﻭﮊﻧﺘA= 268;ﻚ،ﭼﻮﻥ ﻓﺮﻣﻮﻟﻬﺎﻯ ﻣ&#= 65256;ﺪﻝ ﻭ ﻗﻮﺍﻧﻴﻦ ﺟﺎ&= #65247;ﺐ ﺍﻭ،ﺗﻨﻬﺎ ﺩﺭ= 5169;ﺎﺭه ﺼﻔﺎﺕ ﺟﺴﻤﻰ ﺍ&= #65203;ﺖ، ﮐﻪ ﺑﻨﺴﻠﻬﺎﻯ &= #65169;ﻌﺪﻯ ﻣﻨﺘﻘﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﺑﺎ ﺗﻔﺎﻭﺗﻬ&= #65166; ﺩﺭ ﺻﻔﺎﺕ ﺟﺴﻤ&= #65264; ﻧﺎﭘﻴﺪﺍ،ﮐﻪ = 4404;ﻬﮕﺎﻩ ﺑﭽﻪ ﻧﺴبت ﻈﻬ= 5262;ﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻟ&= #65264; ﻫﺮﮔﺰ ﺻﻔﺎﺕ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻨﺴﻠﻬ&#= 65166;ﻯ ﺑﻌﺪﻯ ﻣﻨﺘﻘﻞ &= #65255;ﻤﻴﺸﻮﺩ. ﮐﻪ ﻳﻚ ﻣﺴﺘﻌﺪ = ﻋﻘﻠﻰ ﺍﻭﻟﺎﺩ ﺘﻌﺪﺩ&#= 1548;ﻭﻫﺮﻳﻚ ﺍﺳﺘﻌﺪﺍﺩ ﻋﻘ&#= 65248;ﻰ ﻭﺭﻭﺣﻰ،ﻭ ﻳﺎ &#= 65165;ﺳﺘﻌﺪﺍﺩ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑ&= #65268;ت ﺁﻧﻬﺎ ﺑﺎﻳﮑﺪ&#= 65267;ﮕﺮ ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﺍ= ﻣثاﻝ ﻓﺮﺯﻧﺪ ﻧﻮﺡ ﺑ&= #65204;ﻴﺎﺭﻧﺪ،ﮐﻪ ﭼﻮﻥ ﺑﺎ ﺑَﺪﺍ&#= 65253; ﺑﻨﺸﺴﺘﻨﺪ، ﺧ= 5166;ﻧﺪﺍﻥ ﻧﺒﻮّﺕ ﺧﻮﺩﺭ= 5165; ﺍﺯ ﺩﺳﺖ ﺩﺍﺩه اﻧﺪ ﻭﺗﻤﺎﻡ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺃﻧﺒﻴ&= #65166; ﮐﺴﺎﻧﻰ ﻧﺒﻮﺩ&#= 1607; اﻧﺪ،ﮐﻪ ﭘﺪﺭA= 165;ﻥ ﺟﺴﻤﺎﻧﻰ ﺁﻧﻬ&#= 65166; ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 1607; اﻧﺪ. ﺑﻠﮑﻪ ﭘﺪ&= #65197;ﺍﻥ ﺍﻟﻬﻰ ﻭﻣﺮﺑﻴ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺁﻧﻬﺎ،= 5169;ﺎﻋث اﻟﻬﻰ ﺷﺪﻥ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﭘﺴﺮ ﺍﺑﻮﺑﮑﺮ ﻭ ﺑﺮ&= #65165;ﺩﺭ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷ&#= 65268;ﺪ،ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65183;ﺴﺘﻨﺪ،ﮐﻪ ﭘﺪﺭﺍﻥ ﻧﺪﺍﺷ&#= 65176;ﻨﺪ ﻭ ﻳﺎ ﺑﺪﺭﺟﻪ ﮐ= ﻤﺎﻟﺎﺕ ﺭﻭﺣﻰ ﺍﻭﻟﺎﺩ &= #65165;ﻟﻬی اﻭﻟﻴﺎ ﺭﺳﻴﺪ= 5253;. ﺩﻭ ﺩﺧﺘﺮ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭﺧﺪﻳﺠﻪ، ﺍﺳ= 5176;ﻌﺪﺍﺩ ﺗﻮﻓﻴق اﻟﻬﻰ = 5255;ﺪﺍﺷﺘﻨﺪ. ﻭﻟﻰ ﻓﺎﻃﻤﻪ ﺍ&= #65203;ﺘﻌﺪﺍﺩ ﺗﺮﺑﻴﺖ ﺩﺍﺷﺖ &= #1705;ه ﺮﺳﻴﺪ. ﻭ ﺍﮔﺮ ﺍ= ;ﺳﺘﻌﺪﺍﺩ ﻧﻤﻴﺪﺍﺷﺖ ﻧﺘ&#= 65268;ﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﮐﻪ &= #65197;ﻭﺣﻰ ﺗﻮﻟﺪﺍت ﭙﻴﺸ= 5268;ﻦ ﺍﻭ ﺑﻮﺩﻩ. ﻭﻳﺎ= ﺍﮔﺮ ﻧﻤﻰ ﺧﻮﺍﺳﺖ ک&#= 1607; اﺳﺘﻌﺪﺍﺩ ﺧﻮ= 5193;ﺭﺍ ﺩﺭﺭﺍﻩ ﺷﻨﺎﺧ&#= 1578; ﻮﺩﻳﺪﺍﺭ ﺧﺪﺍ&#= 65263; ﺧﻮﺩﺑﮑﺎﺭﺍﻧ= 5194;ﺍﺯﺩ، ﺑﭽﻨﺎﻥ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻧﻤﻴﺮﺳﺪ. ﻟﺬﺍ = ﭘﻴﺎﻣﺒﺮ ﺍﻭﺭﺍ ﺳﺮﻭﺭ ﺯ&= #65255;ﺎﻥ ﺑﻬﺸﺖ ﻳﺎﻭﻟﺎ&#= 65267;ﺖ ﻭ ﻃﺮﻳﻘت ﺨﻮﺍ&#= 65255;ﺪ. ﻭﺍﻟّﺎ ﺧﻮﺭﺷ= 5268;ﺪ ﺣﻘﻴﻘﺖ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﻣﻴﺘﺎﺑﺪ،ﻭﻟA= 264; ﻫﻤﻪ ﻳﮑﺴﺎﻥ ﺑ&= #65260;ﺮﻩ ﻧﻤﻰ ﮔﻴﺮﻧﺪ. ﻧ= ﻌﻤﺖ ﺑﺎﺭﺍﻥ ﺟﺎﺋﻰ &= #65197;ﺍ ﮔﻠﺴﺘﺎﻥ ﻣﻴﺴ&#= 65166;ﺯﺩ،ﻭﺟﺎﺋﻰ ﺷﻮﺭﻩ ﺯﺍﺭ. ﺳﻄ= ﺢ ﻋﻘﻠﻰ ﺟﻤﻌﻰ ﻳ&= #65166; ﺳﻄﺢ ﻋﻠﻢ ﺟﻤﻌ&= #65264;،ﺑﻤﻌنی ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﻫ= ﻤﻪ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺁﻥ ﻋﻘﻞ ﻭ ﺍﺳﺘ= ﻌﺪﺍﺩ ﻋﻠﻤﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﺑﻠﮑﻪ ﺑﻄﻮﺭ ﮐ&= #65248;ّﻰ ﺣﻘﺎﻳق ﻤﺘﻌﺎ= 5247;ﻰ ﺭﺳﻴﺪﻩ ﺑﺠﺎم= 593;ه اﺳﺖ،ﮐﻪ ﻧﺰﺩ = 5259;ﻤﺎﻥ ﭼﻨﺪ ﻭﺍﺟﺪ ﺁﻥ = ﻣﻴﺒﺎﺷﺪ. ﻭﺍﮔﺮ ﻫﻤﮕﺎﻥ &= #65235;ﺮﺿﺎ ﺑﺨﻮﺍﻫﻨﺪ، ﺍ= 5247;ﺒﺘﻪ ﺑﺮﺍﻯ ﺁﻧﻬﺎ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺴّﺮ ﺍﺳ᥵= 4;. ﻭﻫﻨﻮﺯ ﺧﻴﻠﻰ ﺍﺯ ﺳﻄﻮ&= #65185; ﻋﻘﻠﻰ ﻭ ﻋﻠﻤﻰ = ﺑﺮﺗﺮ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﻭ= ; ﺑﺎﺯ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺁ&= #65253; ﺯﻣﺎﻧﻬﺎ ﻧﻴﺰ &= #65211;ﺎﺣﺐ ﺁﻥ ﺳﻄﻮﺡ ﺑﺮﺗ&= #65198; ﻧﻤﻴﺸﻮﻧﺪ. ﺯﻳ&= #65198;ﺍ ﺗﮑﺎﻣﻞ،ﭼﻮﻥ = 5251;ﺴﺎﺑقه ﺪﻭ ﻣﺎﺭﺍﺗﻮﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮐثرﺍ ﺍﺯ &#= 65255;َﻔَس ﻣﻰ ﺍﻓﺘﻨﺪ،ﻭ &#= 65255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻨﻬ&#= 65166;ﻳت ﺒﺮﺳﻨﺪ. ﺁﻧﻬﺎ&= #65163;ﻰ ﮐﻪ ﻣﻴﺮﺳﻨﺪ ﻣ&= #65228;ﺪﻭﺩ ﺑﻮﺩﻩ،ﻭ ﻫﺮﻳ= 5242; ﺑﺎ ﺩﻳﮕﺮﻯ ﺩﺭ&= #65183;ﺎﺗﻰ ﺗﻔﺎﻭﺕ ﺩﺍﺭﻧ&#= 65194;. ﻭﻟﻰ ﺳﻄﺢ ﻋﻘﻞ = ﺟﻤﻌﻰ،ﮐﻪ ﺭﻗﺎﻳﻖ ﺁﻥ ﺩﺭ = ﻣﺪﺍﺭس ﻭﻣﺤﻴﻄﻬﺎﻯ ﺗ&#= 65198;ﺑﻴﺘﻰ ﺧﺎﻧﻮﺍﺩﮔﻰ ﻳ&#= 65166; ﻋﺮﻑ ﺟﺎﺭﻯ ﻫﺴ&= #65174;، ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺭ&= #65203;ﺎﻧﺪﻥ ﻃﻔﻞ ﺑﺴﻄﺢ ﻋﻘ&= #1604; ﻮﻋﻠﻢ ﺟﻤﻌﻰ ﺍ&= #65203;ﺖ. ﺁﻧﮕﺎه ﺘﺎﺯﻩ &#= 65153;ﻏﺎﺯ ﮐﺎﺭ ﺗﻌﺎﻟﻰ ﺟ&= #65204;ﺘﻦ ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ = ﺑﺴﺘﻪ ﺑﺎﺳﺘﻌﺪﺍﺩﻫ= 5166;ﻯ ﻗﺒﻠﻰ ﻳﻚ ﺭﻭﺡ&= #1548;ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65268;ﻦ ﮐﻪ ﭼﻘﺪﺭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺗﺮﺑ&= #65268;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻳﺎﻓ&= #65176;ﻪ ﺑﺎﺷﻨﺪ، ﻭﺑﺎ &#= 65165;ﻳﻨﮑﻪ ﺍﮐﻨﻮﻥ ﭼﻘﺪﺭ &= #65183;ﻬﺪ ﻭﮐﻮﺷﺶ ﺩﺭ ﺷﺨ&= #65210; ﺑﺎﺷﻨﺪ،ﮐﻪ ﻣ= 5268;ﺘﻮﺍﻧﺪ ﺃﻧﺪﮐﻰ ﻳﺎ ﺑﻴ&= #65208;ﺘﺮ،ﭘﻴﺸﺮﻓʋ= 76;ﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺑﻨﻤﺎﻳﺪ. ﺁﻧﻬ&= #65250; ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ،&#= 65261;ﺑﺎ ﻫﺎﺩﻳﺎﻥ ﺁﺷﻨ&#= 65166; ﺑﺮﺍﻩ ﺧﺪﺍ،ﻭ &#= 65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ. ﺯﻳﺮ&= #65165; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮔﻮﺋﻰ ﺍﺯ ﺯﻣﺎ&= #65255;ﻬﺎﻯ ﺩﻭﺭ ﺁﻳﻨﺪﻩ ﺻ&= #65188;ﺒﺖ ﻣﻴﮑﻨﻨﺪ. ﻭﻣﺴ&= #65176;ﻌﺪﺍﻥ ﺗﻨﻬﺎ ﮐﻠّﻴﺎ= 5175;ﻰ ﺭﺍ ﺍﺯ ﺁﻳﻨﺪ]ﻫ= ﺎﻯ ﻧﺎﺩﻳﺪﻩ ﻓﻮﻕ &= #65169;ﺸﺮﻯ، ﺩﺭﻙ ﮐﺴﺒﻰ ﺩﺍ&= #65197;ﻧﺪ،ﻭﻣﻴﮑﻮʌ= 07;ﻨﺪ،ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩﺭﺍ ﺑﺂﻧچ= 607; که ﻤﻴﺸﻨﻮﻧﺪ = 5169;ﺮﺳﺎﻧﻨﺪ ﻭﺑﺒﻴﻨﻨﺪ. ﻭ ﺍ= ﻳﻦ ﻫﻤﺎن ﺴﻌﻰ ﮐﻪ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺑﻨﺪ. ﺍﻃﻔﺎﻝ ﺗﺎ ﺳﻄ&= #65186; ﻋﻘﻞ ﺟﻤﻌﻰ ﻭﻟ&= #65264; ﻣﺴﺘﻌﺪﺍﻥ ﺗﺎ &= #65203;ﻄﺢ ﻋﻘﻞ ﺍﻟﻬﻰ ﺯﻣ&= #65166;ﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺗ&#= 64401;ﺎﻣﻞ ﮐﻨﻨﺪ. ﻭ ﺍﮔﺮ ﺑ= ;ﻴﺶ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻧ&= #65268;ﺰ ﺟﻬﺪ ﻭ ﺍﺟﺘﻬﺎ&= #65193; ﻭ ﺟﻬﺎﺩ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﺪ،ﺑﻤﺮﺍA= 175;ﺐ ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ&= #65175;ﺮ ﻣﻴﺮﺳﻨﺪ ﮐﻪ ﺍ&= #65261;ﻟﻴﺎی ﺰﻣﺎﻥ ﺭﺳﻴﺪﻧ&#= 65194;. ﻣﺼﻴﺒﺖ ﺍﺳﺖ، &#= 64400;ﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻭ &= #65255;ﺘﻮﺍﻧﺪ ﺑﺎﻟﻔﻌﻞ ﻭ ﻣﺘ&= #65188;ﻘﻖ ﻭ ﺗﺮﺑﻴت گرﺩA= 193;. ﺁﻧﮕﺎﻩ ﻫﺮﭼﻪ &= #65193;ﻳﺮﺗﺮ ﺷﻮﺩ،ﺷﺎﻧس ﺘA= 262;ﻓﻴﻖ ﺍﺣﺘﻤﺎﻟﻰ ﮐﻤ&#= 65176;ﺮ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﭘس اﺯ ﻣﺮﮒ ﺷﺎ&#= 65267;ﺴته ﻘﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎﻫﺎ،ﺑﺮﺍﻯ ﮐﺴﺐ ﻣﺠﺪﺩ ﮐﺮ&= #65165;ﻣﺎﺕ ﻧﻮﻋﻰ،ﺩﺭ ﭼﻨ= 5194; ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﻋﺬﺍﺏ ﺯﻧﺪﮔﻴﻬﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ ﺟﻬﺎﻥ،ﺁﻧﮕﺎA= 257; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65258; ﺭﺳﻴﺪ، ﮐﺮﺍﻣ= 5166;ﺕ ﻟﺎﺯﻡ ﻭ ﺷﺮﺍﻳ&= #65218; ﻟﺎﺯﻡ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ،ﮐﻪ ﺑﮑ= 5252;ﺎﻝ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﺪ. ﮐﺎﺭﻯ ﮐﻪ ﺍﻣﺮ&= #65261;ﺯ ﺑﺎ ﺻﺮﻑ ﭼﻨﺪ ﺳ= ﺎل عمر ﻭﮐﻨﺘﺮل ʌ= 56;ﻔس ﻮﺧﻮﻳﺸﺘن ﺪﺍ= 5197;ﻯ ﻣﻴﺘﻮﺍﻧﻨﺪﻭ= 5255;ﻤﻰ ﮐﻨﻨﺪ، ﭼﻨﺪ ﻫ&#= 65200;ﺍﺭ ﺳﺎﻝ ﻋﺬﺍﺏ ﺯﻧ&= #65194;ﮔﻰ ﺣﻴﻮﺍﻧﻴﺮﺍ ﺍ&#= 65199; ﺧﻮﺩ ﺩﻭﺭ ﮐﻨﻨ&= #65194;،ﻭﺑﺴﻄﻮﺡ ﺑﻬﺸﺘﻰ،چه ﺪʋ= 97; ﻋﺮش ﺃﺭﺑﺎب ﻨﻮﻉ، = 5261;ﭼﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻋ&= #65224;ﻴﻢ ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ&= #1548;ﻓﺮﺍﻭﺍﻥ ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﻧ&= #65262;ﻋﻰ ﺑﻬﺮﻩ ﮔﻴﺮﺩ. ﮐ= ﻪ ﺍﻳﻨﻚ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭﺣﮑﻢ ﭼﺮﻳﺪ&#= 65253; ﺩﺭ ﻣﺮﺗﻊ ﻭ ﻋﻠ= ﻔﺰﺍﺭ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺁ= ﻳﻨﺪﮔﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ = ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺭﻓﺖ ﻭﺁﻣﺪ = ﻣﻴﮑﻨﻨﺪ. ﻓﺮﻕ ﺍﻧﺴﺎﻥ ﻭ = ﺣﻴﻮﺍﻥ ﺩﺭ ﻫﻤﻴﻦ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﻗﺒﻠﻰ،ﻭﺁﺳﻤA= 166;ﻧﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻭﺳﻠ&#= 65262;ﮐﻰ ﺑﻌﺪﻯ ﺍﺳﺖ. ﺁﺯ= ﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺩﺭﻧﻮ&#= 65225; ﺑﺸﺮﻯ،ﮔﺎﻫﻰ = 5169;ﻤﻌﻨﻰ ﺁﺯﺍﺩﻯ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﺳﺖ،ﮐﻪ ﻫﺮﮐ= 587; ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﻣ&= #65198;ﺗﻊ ﺟﻬﺎﻥ ﺑﭽﺮﺩ. ﻭ= ﻫﺮﮐﺎﺭﻯ ﻭ ﻟﺬﺗﻰ ﮐﻪ ﺑﺨ= ﻮﺍﻫﺪ ﺑﺒﺮﺩ. ﻭﻟﻰﻧﻤ&= #65268;ﺪﺍﻧﺪ،ﮐﻪ ﺑﺮﺍﻳﺶ ﮔﺮﺍﻥ &= #65175;ﻤﺎﻡ ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﺁ= ;ﺯﺍﺩﻯ ﻋﻘﻠﺎﻧﻰ ﻭ ﺑﺎ&= #65165;ﻧﺪﻳﺸﻪ ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﺩ&= #65197;ﺳت ﻮﺑﻬﺘﺮ ﺍﻭ ﺁﺯ&= #65165;ﺩﺍنه ﺮﺍ ﺑﻨﻤﺎﻳﺪ. ﻭ= ﻧﻪ ﺑﺪﺳﺘﻮﺭ ﻫﺮ ﻓ&= #65198;ﻳﺐ ﮐﺎﺭﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﮐﻨﺪ. ﻭﻳﺎ ﺑﻬﺘ= ﺮ ﺍﻳﻨﮑﻪ ﺁﺯﺍﺩ&#= 65263; ﺳﺮﻧﻮﺷﺘﻰ ﻓﻌ&#= 65248;ﻰ ﻭ ﺁﻳﻨﺪﻩ ﭘس ﺍ&= #65199; ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺑ&= #65228;ﻬﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺑﮕﺬ&#= 65165;ﺭﺩ،ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻨ&= #65166;ﺳﺐ ﺍﻭﺭﺍ ﺑﻮﻯ ﻣﻌ&= #65198;ﻓﻰ ﮐﻨﺪ. ﺗﺎ ﭘﻴﺮ ﻭ= ;ﻭﻟﻰّ ﺍﻟﻬﻰ ﻫﺮﻃﻮﺭ &= #1705;ه ﺒﻔﺮﻣﺎﻳﺪ،ﺣA= 176;ﻰ ﺍﮔﺮ ﭼﻴﺰﻯ ﻧﻔ&= #65198;ﻣﺎﻳﺪ،ﺍﻃﺎʌ= 27;ت ﺪﺭ ﺭﻭش عباﺩʌ= 63; ﻭﺳﻠﻮکی ﺎﻭ ﺑﻨﻤﺎﻳﺪ. ﮔ= ﺮﭼﻪ ﻣﺨﺎﻟﻒ ﮔﻔﺘﻪ &= #65153;ﺧﻮﻧﺪﻫﺎ ﻭﺣﺘﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﭘﻴﺸﻴﻦ ﻭﮐﻨﻮ&#= 65255;ﻰ ﺑﺎﺷﺪ. ﻭﻣﺪﺍﻡ = ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺍﻭ ﺑﺎﺷﺪ،ﻭﻫ= 5198;ﮔﺰ ﻣﻨّﺘﻰ ﻫﻢ ﺑﺮ &= #65165;ﻭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﮐﻪ ﺍﻃﺎﻋﺖ ﻣﻴﮑﻨ&#= 65194; ﻭﻳﺎ ﺧﺪﻣﺖ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻭ ﺗﺤﻮﻟﺎﺕ ﺩﺭ = ﺍﺣﻮﺍﻝ ﺍﻭ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭﻫﺮﭼﻪ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198; ﺳﺨﺖ ﺗﺮ ﺑﺎﺷﺪ&= #1548; ﺑﻨﻔﻊ ﺳﺎﻟﻚ ﺑ&= #65198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65191;ﻮﻳﺶ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺩﺍ= ﻭﻃﻠﺒﺎﻧﻪ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﻫﻨﮕﺎﻡ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﻭﺗﺨﻴّﻞ ﺣﻀﻮ= 5197; ﺫﻫﻨﻰ ﺍﻭﻣﻴﻨ&#= 65252;ﺎﻳﺪ. ﻭ ﺣﺘﻰ ﻓﺪﺍﮐﺎ&= #65197;ﻯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ&= #65165;ﻣﺮ ﺍﻭ ﮐﻮﺷﺎ ﺑﺎﺷ&= #65194;. ﮐﻪ ﺷﺘﺎﺏ ﻭ ﺗﻌ= ﺎﻟﻰ ﺭﻭﺡ ﺍﺯ ﻋﺠﺎﻳ&= #65168; ﻫﺴﺘﻰ ﺍﺳﺖ. ﮐﻪ= ﺷﺘﺎﺏ ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﺳ= ﺮﺍﺯﻳﺮﻯ ﺍﺳﺖ،ﻭﻟﻰ ﺷﺘ= 5166;ﺏ ﺑﺒﺎﻟﺎ ﺩﺭ ﺳﺎ&= #65247;ﮑﺎﻥ ﺻﺎﺩﻕ،ﻭﺩﺭ ﺗ= 4401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﻮﺋﻰ ﺑﺎ ﺷﺘﺎ&= #65167; ﺑﻘﻠّﻪ ﮐﻮﻩ ﺑ&#= 65166;ﻟﺎﻣﻴﺮﻭﺩ. ﻭ ﺭﻧﺞ ﻭﺯﺣﻤﺖ = ﺍﻳﻦ ﺻﻌﻮﺩ ﺑﻘﻠّﻪ &#= 65197;ﺍ،ﺣﺘﻰ ﺍﺣﺴﺎس ﻧﻤﻰ ﮐ&#= 65256;ﺪ. ﻭﺑﻘﻠّﻪ ﮐﻮﻩ &#= 65239;ﺎﻑ ﻭ ﺣﺪّ ﻳﻘﻒ ﻭﺗ&= #65262;ﻗّﻒ ﺍﺯ ﺗﺠﻠﻴﺎﺕ ﺍ&= #65247;ﻬﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺮﺳﺪ. ﻭﺍﻟّﺎ ﺩﺭ ﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺎ (ﺷﻬﻮ= ﺩﻫﺎﻯ ﻋﻘﻠﻰ) ﻭ ﺍﻟﻬﺎ= ﻣﻰ ﻧﺎﻣﺤﺪﻭﺩ ﺭﻭ&#= 65169;ﺮﻭ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺳﺮ= ﺍﺳﺮ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﺮﺍﻯ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺭﺟﻌ&#= 65174; ﺑﺠﻬﺎﻥ،ﭘس ﺍA= 199; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ،ﻧﺴA= 170;ﺖ ﺑﺪﻳﮕﺮ ﺍﻓﺮﺍ&#= 65193; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻣﺮ&#= 65261;ﺯﺑﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﮐﻪ ﺷﺎﻳﺪ ﺑﻬﺘ&= #65198; ﻭﺯﻭﺩﺗﺮ ﺑﺘﻮ&#= 65165;ﻧﺪ،ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ ﺧﻮﺩﺭﺍ &= #65169;ﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ&#= 65187;ﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺎﻧﺪ ﻭ ﺑﺠﺎﻯ ﻫﻔﺖ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺳﻮﻡ،ﭼﻬﺎﺭﺻA= 194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺳﻮﻡ ﺩ&= #65197; ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭﻫﻤﭽﻨﺎﻥ ﺗﺠﻠّﻴﺎت ﺒﺎA= 247;ﺎﺗﺮ ﻭﺍﺭﺑﺎب ﻨﻮﻉ &#= 65169;ﺎﻟﺎﺗﺮ ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺎ = ﺃﺑﺪ، ﻭﻫﺮ ﺑﺎﺭ ﻗﺪﺭ&= #65175;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭﻋﺎﻃﻔ&#= 65264; ﻭ ﻟﺪﻧّﻰ ﻭ ﺫﻫ&= #65256;ﻰ ﻭ ﻏﻴﺮﻩ ﺧﻮﺍﻫ&= #65256;ﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻫﺮ ﻧ= ;ﻮﻉ ﻗﺒﻠﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﺴﺒﺖ ﺑﻨﻮﻉ ﺑ&= #65228;ﺪﻯ ﺩﺍﺭﺩ. ﺗﺎ ﻓﺮﺿ= ﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65256;ﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ( ﺃﻫﻮ)ﺑﺮﺳﺪ. ﮐﻪ= ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﺳ&#= 65174;. ﻭ ﻫﺮﺑﺎﺭ ﺍﺯ</span><s= pan dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻮﻉ ﺧﻮﺩ= ، ﭘس ﺍﺯ ﮐﺴﺐ ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﺁﻥ ﻧﻮﻉ = ﺩﺭ ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ،ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺮ&#= 65261;ﺩ. ﻭ ﻫﻤﻴﺸﻪ ﻫﺮ ﺭ= ﻭﺡ ﻓﺮﺩﻯ ﺩﺭ ﺳﻠﺴ&= #65248;ﻪ ﺍﻧﻮﺍﻉ ﻣﺪﺍﻡ &= #65191;ﻮﺩﺭﺍ ﺍﺯ ﻳﻚ ﻃﻠﺴﻢ ﻧ= ﻮﻋﻰ،ﺑﻄﻠﺴﻢ ﻧﻮﻋﻰ ﺑﺮﺗﺮﻯ &= #65255;ﺠﺎﺕ ﺩﺍﺭﺩ. ﻭ ﻫﻤﭽﻨ= ﺎﻥ ﮔﺮﻓﺘﺎﺭ ﻃﻠﺴ&#= 65250; ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = که اﻳﻦ ﺍﻧﻮﺍﻉ ﺩ&#= 65197; ﺣﮑﻢ ﺯﻧﺪﺍﻥ ﺃ&= #65169;ﺪﻯ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺭ= ﺍﻩ ﻧﺠﺎﺕ، ﺧﻮﺩ ﺭ&#= 65165; ﺑﺒﺎﻟﺎ ﺗﺮﮐﺸ&#= 65166;ﻧﺪﻥ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺎﻭﻟﺎﻳﺖ ﻭﻭﻟﻰ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺭﺳA= 268;ﺪﻥ ﺑﺮﺿﺎﻳﺖ ﺁﻓﺮ&#= 65267;ﻨﻨﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺑﺸﻬﻮ= ﺩﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﭘﻴﺸﻴﻦ ﺭﺳﻴﺪ&#= 65253;،ﻭﺳﭙس ﺑﻮﻟﺎﻳﺖ ﻣﺤﻤ&#= 65194;ﻯ،ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭبّ اʌ= 47;ﻨﻮع ﺒﺸﺮﻯ، ﻭﺍﻳﺪ= 5153;ﻝ ﮐﻤﺎل ﻟﺸﻬﻮﺩ= 5263; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65165;ﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﺍ= ﮔﺮ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65240;ﻰ ﺑﻮﺩ ﺑﺸﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﻣﻴﺮﺳﻨﺪ. ﺍﻭ ﻧ= ﺠﺎﺕ ﻫﺮﮐس،ﮔﻮﺋﻰ A= 255;ﺠﺎﺕ ﮔﺮﻭﻫﻰ ﺩﻳﮕﺮ &= #65165;ﺳﺖ. ﮐﻪ ﺑﺎﺍﻳﻦ ﻧﺠ&= #65166;ﺕ ﻳﺎﻓﺘﻪ،ﺗﻮﺳ= 17;ﻞ ﻋﺒﺎﺩﻯ ﻭﻫﺪﺍ&#= 65267;ﺘﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺍﻫ&#= 65256;ﺪﮐﺮﺩ. ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ،ﺑﺮﺩﻟﻬﺎ᥾= 3; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548; ﭘﻴﺎﻣﺒﺮﻯ ﻭ ﺭ&= #65169;ﻮﺑﻴّﺖ ﻭ ﺧﺪﺍﺋﻰ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ، ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤ&= #64405;ﺎﻥ. ﻳﺎﺣﮑﻮﻣت ﺴﺎ= 5199;ﻯ ﻭﺩﻳﻦ ﺑﺮﭘﺎ ﻧ&= #65252;ﻮﺩﻥ. ﭼﻪ ﺭﺳﺪ ﺑﻤﺬﻫ&= #65168; ﺗﺮﺍﺷﻰ ﺁﺧﻮﻧ&#= 65194;ﻫﺎﻯ ﻗﺸﺮﻯ. ﭘﺎﺩﺍﺵ = ﺍﻭﻟﻴﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺑﺨﺎʌ= 19;ﺮﺧﺪﻣﺎﺕ ﺳﻠﻮﮐﻰ ﺑﺴﺎﻟ&#= 64401;ﺎﻥ ﺧﻮﺩ، ﺫﺧﻴﺮﻩ &#= 65255;ﻮﻉ ﺑﺮﺗﺮ ﺁﺧﺮﺕ ﻭ = ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ،ﻣ= 5256;ّﺘﻰ ﺑﺮﺳﺎﻟﮑﺎﻥ ﺧ&#= 65262;ﺩ ﻧﺪﺍﺭﻧﺪ،ﻭﺧA= 262;ﺩﺭﺍ ﺑﺰﺭﮔﺘﺮ ﻧﻤﻴ&#= 65194;ﺍﻧﻨﺪ. ﮔﺮﭼﻪ ﺳﺎﻟﮑﺎ&#= 65253;، ﺑﺰﺭﮔﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﻭﺭﺍ ﻣﺪﺍﻡ ﻳ&= #65166;ﺩ ﺁﻭﺭ ﻣﻴﺸﻮﻧﺪ. = ﺍﻳﻦ ﺻﺤﻴﺢ ﻧﻴﺴﺖ،= 4400;ﻪ ﺍﻧﻘﻠﺎﺑﺎﺕ ﺳ&#= 65268;ﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 5169;ﺎﻋث ﺑﻴﺪﺍﺭﻯ ﺍﺳﺘ&#= 65228;ﺪﺍﺩﻫﺎﻯ ﺍﻓﺮﺍﺩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺑﺎﻟﻌﮑس ﻫﺮ ﺍ&#= 65255;ﻘﻠﺎﺑﻰ ﺍﺑﺘﺪﺍ ﻣﺮﺩﻡ &= #65251;ﺴﺤﻮﺭ ﻭ ﻓﺮﻳﺐ ﺩﺍﺩﻩ&= #1548; ﺑﻌﺪ ﺗﻠﻘﻴﻦ ﺍ&= #65255;ﻘﻠﺎﺑﻰ ﻭﻫﻴﺴﺘﺮﻯ ﺟﻤ&#= 65228;ﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ. = ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫﺎﻯ ﺁﻧ&= #65166;ﻥ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﻭ&= #65183;ﻨﻮﻥ ﻓﺮﺩﻯ ﻭﺟﻤﻌﻰ &= #65153;ﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺑﺎ= ﺟﻨﻮﻥ ﻭﺧﻮﻥ،ﮐﻪ ﻧﻤ= 5268;ﺘﻮﺍﻥ ﺑﺨﺪﺍ ﻭ ﻋﺸﻖ ﻭ= ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﻭﺣﻘﻴﻘ&#= 65174; ﺭﺳﻴﺪ،ﻭ ﻳﺎ ﺑ&#= 65194;ﻳﮕﺮﺍﻥ ﺭﺳﺎﻧﺪ. ﻧﻮﻉ ﻣ= ﺤﻴﻂ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﺎﻧﻮﺍﺩﮔ᥾= 4; ﻳﺎ ﮐﻮﺩﮐﺴﺘﺎﻥ ﻭ &= #65193;ﺑﺴﺘﺎﻥ،ﻭ ﺣﺘﻰ ﺟﺎﻣﻌﻪ ﻭ = ﻣﺤل هائی ﮐﻪ ﻃﻔﻞ A= 193;ﺭ ﺁﻥ ﭘﺮﻭﺭﺵ ﻣﻴ&= #65268;ﺎﺑﺪ،ﺩﺭ ﮐﺸﺘﻦ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﺍﻃﻔﺎﻝ،ﺑﻴﺶ = 5165;ﺯ ﺷﺎﻧﺶ ﻫﺪﺍﻳﺖ &= #65153;ﻧﻬﺎ ﺑﺮﺍﻯ ﮐﻤﺎﻟﺎ&#= 65173; ﺍﻟﻬﻰ ﻭﺭﻭﺣﻰ &= #65261;ﻧﻮﻋﻰ ﻣؤثّر ﺍﺳﺖ. ﮔA= 262;ﺋﻰ ﻃﻔﻞ ﺭﺍ ﺣﺪّ ﺃ&= #64400;ثرﻋﺎﻟﻢ ﻭﻣﺘﺨﺼﺺ ﻣﻴﮑ&#= 65256;ﻨﺪ، ﺗﺎ ﺑﻬﺘﺮ ﺑﺘﻮ&= #65165;ﻧﺪ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﺧﻮﺩﺭﺍ ﻏﺎﺭﺕ &= #65255;ﻤﺎﻳﺪ. ﺗﺎ ﺯﻧﺪﮔﻰ ﻣﺎ&= #65193;ﻯ ﺑﻬﺘﺮ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺑﺂﻧﻬﺎ ﺳﺘﻢ ﺑ&= #65268;ﺸﺘﺮﻯ ﺑﮑﻨﺪ. ﻭ ﺩﺭ ﺧﺪ= ;ﻣﺖ ﺟﻨﮓ ﻃﻠﺒﺎﻥ ﻭ = ﺟﺎﻩ ﻃﻠﺒﺎﻥ ﻭ ﺳﺮﻣ&= #65166;ﻳﻪ ﺩﺍﺭﺍﻥ ﺩﺭﺁﻳ&#= 65256;ﺪ ﺣﺘﻰ ﺍﮔﺮ ﺷﻌﺎ&= #65197;ﻫﺎﻯ ﺧﻠﻘﻰ ﺳﺮ ﺑﺪﻫ&= #65256;ﺪ. ﻭﺍﻟّﺎ ﺍﻧﺪﮐ= 5264; ﺍﺯ ﺍﻓﺮﺍﺩ،ﺁ= 5255;ﻬﻢ ﺍﮐثرﺍ ﻳﺘﻴﻢ = 5261;ﻓﻘﻴﺮ ﻭ ﺣﻘﻴﺮ ﺩﺭ ﺟﺎ= ﻣﻌﻪ ﺑﻮﺩه اﻧﺪ،ﮐʌ= 58; ﻓﺮﺻﺖ ﺷﮑﻮﻓﺎ ﺷﺪﻥ ﺍ&= #65203;ﺘﻌﺪﺍ ﺁﻧﻬﺎ ﺑﻮﺩه ﺒ&#= 65166;ﺷﺪ. ﻭﺑﺎﻟﻌﮑس ﻣﺤ= 5198;ﻭﻣﻴﻦ ﺑﺮﺍﻯ ﭼﺎﺭه ﺠ&#= 65262;ﺋﻰ ﺍﺯﻣﺸﮑﻠﺎﺕ ﻭ&#= 65169;ﮑﺎﺭ ﺑﺮﺩﻥ ﻋﻤﻴﻖ ﺗ&= #65198; ﻓﮑﺮ ﻭﻋﻘﻞ،ﻭ &#= 65211;ﺒﻮﺭﻯ ﭘﻴﺸﻪ ﮐﺮﺩﻥ،= 4400;ﻪ ﺧﻮﺩ ﺭﺍﺯ ﺗﻮﻓ&= #65268;ﻖ ﺩﺭ ﻫﺮ ﮐﺎﺭﻯ ﺩ= ﺭ ﺯﻧﺪﮔﻰﺍﺳﺖ ،= 5169;ﺨﺼﻮﺹ ﺩﺭ ﺭﻫﺮﻭﻯ ﺑﺴ&= #65262;ﻯ ﺧﺪﺍ،ﺁﻧﮕﺎﻩ = 5227;ﺎﻃﻔﻪ ﺍﻧﺴﺎﻧﻰ ﻭﻫﻢ &= #65193;ﺭﺩﻯ ﺑﺎ ﻫﻤﺪﺭﺩﺍﻥ &= #65191;ﻮﺩ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭﻧﻮﺭ ﻋﻈﻴﻢ ﻋﺸﻖ ﻭﻣ&= #65188;ﺒّﺖ ﻭ ﮔﺬﺷﺖ ﻭﻣﻬﺮ&= #65169;ﺎﻧﻰ ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﻭ = ﻓﺪﺍﮐﺎﺭﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻤ&= #65198;ﺯﻫﺎﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65251;ﻴﺮﺳﺎﻧﺪ. ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ &= #64400;ﻪ ﻣﻄﻤﺌﻦ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ،ﺟﺰ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺭﺳA= 166;ﻧﻨﺪﻩ ﺍﻭ ﺑﻤﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻧﻴﺴﺖ. ﺗﺰﮐﻴﻪ = ﻧﻔس ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻋ&= #65240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺩ&= #65197; ﺟﻮﺍﻧﻰ ﺁﻧﻘﺪ&#= 65197; ﺳﺮﻳﻊ ﻣﻴﺴّﺮ &#= 65251;ﻴﺸﻮﺩ،ﮐﻪ ﺩﺭ ﺩﻳﺮ ﺷﺪﻥ ﺑ= ﺴﻴﺎﺭ ﺳﺨﺖ ﻣﻴﮕﺮﺩﺩ. = ﺯﻳﺮﺍ ﺟﻮﺍﻥ ﮔﻨﺎﻩ ﻭ&= #65165;ﻧﺤﺮﺍﻓﺎﺕ ﮐﻤﺘﺮ ﺩﺍﺭﺩ. ﻭ= ﺯﻭﺩﺗﺮ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194; ﺍﻟﻬﻰ ﻣﻴﻴﺎﺑ&#= 65194;. ﻭ ﺣﺘﻰ ﺗﻮﺍﻥ ﺟ= ﺴﻤﻰ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺻﺒ= ﺮ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑ= ﻴﺸﺘﺮﻯ ﺩﺍﺭﺩ ﮐﻪ ﺑﺎﻟ&= #65166;ﺗﺮﻳﻦ ﻣﺮﺍﺗﺐ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻴﺎﺑﺪ ﻭ ﺍﻟّﺎ ﺩﺭ ﭘﻴ&= #65198;ﻯ ﻭ ﺧﺴﺘﮕﻰ ﺗﻦ ﻭ= ﺫﻫﻦ،ﻭ ﻟﺒﺮﻳﺰ ﺷﺪﻥ ﺭ&= #65261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺯ ﻣﻔﺎﺳﺪ ﺍﺧﻠﺎ&#= 65239;ﻰ،ﻭﮔﻨﺎﻩ ﻭﺍﻧﺤﺮﺍﻓﺎﺕ &#= 65261; ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎﻯ ﺗثبیت ﺷʋ= 94;ﻩ،ﻭ ﺑﺎ ﺗﻌﺼّﺐ ﮐﻮ&#= 65197;،ﺍﻣﮑﺎﻥ ﺳﺮﮐﻮﺑﻰ ﺍﻳﻦ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﻧﻴﺮ= 5261;ﻣﻨﺪ ﻭﻣﺘﻮﺭّﻡ ﻣﺤ= 5166;ﻝ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺍﺧ= ﻠﺎﻕ ﻭ ﻋﺎﺩﺍﺕ ﻓﺎﺳ&= #65194; ﻗﺒﺢ ﻭﺯﺷﺘﻰ،= 5153;ﻧﺮﺍ ﺩﺭ ﻧﻈﺮ ﺍﻧﺴﺎ&= #65253; ﻓﺎﺳﺪ ﺷﺪﻩ ﻧﺎ&= #64344;ﻴﺪﺍ ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋ&= #65264; ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65169;ﻔﺴﺎﺩ ﺑﻴﺸﺘﺮ ﻭ ﺑﺎ ﺍ= ﺻﺮﺍﺭ ﺑﺪﺍﻧﻬﺎ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﺩ. ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ = ﻧﻴﺰ ﺗﻌﻠﻴﻢ ﻓﺴﺎﺩ &= #65251;ﻴﺪﻫﺪ. ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺎ&= #65197;ﮐﺴﻴﺴﻢ ﻭ ﻣﺎﺗﺮﻳﺎﻟﻴ&#= 65204;ﻢ،ﺍﺻﻞ ﺍﻭﻝ ﺩﻳﺎﻟﮑﺘ&#= 65268;ﻚ،ﻳﺎ ﻫﻤﺎﻥ ﻓﻠﺴﻔﻪ &= #65261;ﺍﻳﺪﺋﻮﻟﻮﮊA= 263; ﻭ ﺩﻳﺎﻟﻮﻙ ﻭﺑ&= #65188;ث ﻣﻨﻄﻘﻰ ﻭﻋﻠﻤ&#= 65264; ﺁﻧﺎﻥ،ﻳک ﺘﻄA= 262;ّﺭ ﺃﺑﺪﻯ ﺍﺳﺖ. ﺩﺭ= ﺳت اﺳﺖ ﮐﻪ ﻓﻄﺮﺕ &= #65259;ﺴﺘﻰ ﻭ ﺍﻓﺮﺍﺩ ﻫﺴﺘ&= #65264;،ﺑﺮ ﺍﺻﻞ ﺗﮑﺎﻣﻞ ﻗ&= #65198;ﺍﺭ ﺩﺍﺭﺩ. ﺍﺻﻠﻰ ﮐ= ﻪ ﺩﺭ ﺗﻤﺎﻡ ﻓﻠﺴ&= #65236;ﻪ ﻫﺎ ﻣﺸﺘﺮﻙ ﺍﺳ&= #65174;. ﻭﺩﺭ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺍﻟﺒﺘﻪ ﺧﻮﺩﺑ&#= 65192;ﻮﺩ ﻭﻃﺒﻴﻌﻰ ﭘﻴﺶ &= #65251;ﻴﺮﻭﺩ،ﻭﻟﻰ</spa= n><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻦ ﺍﻧﺴﺎʌ= 53; ﺁﺯﺍﺩ ﻭ ﻋﺎﻗﻞ ﺍﺳﺖ،&#= 64400;ﻪ ﺍﻧﺘﺨﺎﺏ ﻧﺎﺩ&#= 65197;ﺳﺖ ﻣﻴﮑﻨﺪ. ﺗﺎ ﭼﻘ= ﺪﺭ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﻧﺎﺁﮔﺎﻩ ﭘﺮ ﻋ&= #65240;ﺪﻩ ﺍﻭ،ﺗﺄثیر ﺩ᥷= 7;ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺗﻔﮑّﺮﺍﺕ ﺍ&#= 65255;ﺴﺎﻥ ﺑﻄﻮﺭ ﻣﻨﻔﻰ ﻣ&= #65268;ﮕﺬﺍﺭﺩ. ﻭﺍﺻﻞ ﺗﻄﻮﺭ ﺑ&= #65184;ﺎﻯ ﻣﻌﻨﻰ ﺗﮑﺎﻣﻞ&#= 1548;ﺑﻤﻌﻨﻰ ﻗﻬﻘﺮﺍ ﻭ ﺣﻘﺎ&= #65197;ﺕ ﺗﺒﺪﻳﻞ ﻣﻴﺸﻮ&#= 65193;. ﻃﻮﺭ ﻭﺗﺤﻮﻝ ﻣ&= #65256;ﻔﻰﺷﺎﻳﺴﺘﻪ ﻧﺎﻡ ﺗﮑﺎﻣﻞ ﻭ&= #64400;ﺴﺐ ﮐﻤﺎﻟﺎﺕ ﺭﺍ ﻧ&= #65194;ﺍﺭﺩ. ﺑﻠﮑﻪ ﺑﺎﻧﻮﺍ&#= 65225; ﺣﻘﻴﺮ ﭘﻴﺸﻴﻦ &= #65169;ﺎﺯﮔﺸﺘﻦ، ﺍﺳﺖ ﺗﮑﺎﻣﻠﻰ &= #65251;ثبت ﮐﻪ ﻫﺪف ﺨﺪﺍﻭ&#= 65255;ﺪ ﻭﻃﺒﻴﻌﺖ،ﺍﺯ = 4344;ﻴﺪﺍﻳﺶ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ = ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺘﻰ ﺍﺯﺟﻤﻠ&#= 65258; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻟ= ﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﻧ&= #65204;ﺎﻥ، ﺭﻭﺡ ﺑﺠﺎﻯ ﺗﮑ&= #65166;ﻣﻞ ﻭﻧﻴﺮﻭﻣﻨﺪ ﻣ&#= 65240;ﺎﻣﻰ ﻭ ﺷﻬﻮﺩﻯ ﺷﺪﻥ&= #1548; ﺑﻔﺴﺎﺩ ﻭ ﻗﻬﻘ&= #65198;ﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﺣ&= #65176;ﻰ ﻓﺴﺦ ﻭﺭﺳﺦ ﻭﻭ&= #65203;ﺦ ﻣﻴﺮﻭﺩ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺑﺮﺧﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻟ= ;ﻮ ﺃﻧﺪﻙ، ﺑﺘﮑﺎﻣﻞ ﻣﻮﺭ&#= 65193; ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ &= #65261; ﻃﺒﻴﻌﺖ،ﻭ ﺣﺘ= 5264; ﻓﻄﺮﺕ ﺷﺨﺼﻰ ﻫ&= #65198;ﮐس ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. &= #65261; ﺭﺟﻌﺘﻬﺎﻯ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ،ʄ= 00;ﻪ ﺑﺘﮑﺎﻣﻞ ﺑﺎﺯ &= #65169;ﻴﺸﺘﺮ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;. ﻭﺩﺭ ﮐﻨﺎﺭﺷﺎ&#= 65253; ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65165;ﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺩﺭ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﻘ= ﻮﻝ ﻗﺮﺁﻥ،ﻣﺴﺦ ﻣ= 5268;ﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﭼﻪ</span><span dir=3DLTR></span><sp= an lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺳﺪ ﮐﻪ ﻣﺎﺭ ﻭﻣﻮﺭ = ﻭ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺗﮑﺮﺍﺭ ﮔﺬﺷت= 607; ها ﺭﺍ ﺩﺭ ﺁﻳﻨ&#= 65194;ﻩ ﻫﺎ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;. ﺣﺘﻰ ﺍﮔﺮ ﺻﺪ ﺑ= ﺎﺭ ﺷﺪﻩ ﺑﺎﺷﺪ. ﮐﻪ= ﺍﻳﻦ ﻗﻬﻘﺮﺍﻫﺎ ﺗﮑ&#= 65198;ﺍﺭ ﺷﺪﻧﻰ ﺍﺳﺖ . ﺍﻣ= ;ﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻣﺮ&#= 65261;ﺯ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ،ﺑﺎﻭﻟA= 166;ﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﺑﻨﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻭ &#= 65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﭼ= ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺭﺍ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ. ﭼﻪ ﺩﺭ= ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ . ﻭ= ;ﺭﻭﺡ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ &#= 65261; ﺗﻤﺎﻣﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ، ﺷﺎﻫ= 5194;ﺍﻥ ﻧﻮﺭ ﻗﺎﺋﻢ ﺩﺭ = ﻃﻮﻝ ﺳﺎﻟﻬﺎﻯ ﺁﻳﻨ&#= 65194;ﻩ،ﺗﻨﻬﺎ ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭﺑﻘﻴﻪ ﺩﺭ ﻧﺴﺨﻬﺎﻯ ﺑ&= #65194;ﺗﺮ ﺑﺸﺮﻯ ﻭ ﻣﺴﺨﻬ&= #65166;ﻯ ﺣﻴﻮﺍﻧﻰ،ﻭﻳA= 166; ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﺘﻰ ﺭﺳﺨﻬﺎ&#= 65263; ﺟﻤﺎﺩﻯ ﻭﻭﺳﻬ&#= 65166;ﻯ ﺗﺤﺖ ﺟﻤﺎﺩﻯ. ﻭ= ﮔﺮﭼﻪ ﺍﻳﻦ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ،ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺠﺎ= 5263; ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻨ&= #65262;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻣ= 5268;ﺮﺳﺪ. ﻭﺍﻭﻟﻴﻦ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻫﻤﭽﻨﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺁﻥ ﺩ&= #65165;ﻳﺮ ﺑﻮﺩﻩ، ﮐﻪ ﺭﻭ&#= 65185; ﺗﻤﺎﻡ ﮔﻴﺎﻫﺎ&#= 65253; ﻭﺣﻴﻮﺍﻧﺎﺕ،A= 261;ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﺃﺗﻤﻬ&#= 65166; ﻭﻣﺎ ﺗﺤﺖ ﺃﺗﻤ&= #65260;ﺎ،ﻋﺎﻗﺒﺖ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65268;ﺮﺳﻨﺪ، ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎ&= #65267;ﻨﺪ،ﮐﻪ ﺣﺘﻤﺎ ﭼﻨﺎﻥ ﺧ&= #65262;ﺍﻫﻨﺪ ﮐﺮﺩ. ﮔﺮﭼﻪ ﺑﻘ= ﻴﻤﺖ ﺑﺎﺭﻫﺎ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺑﺎﺷﺪ. ﻭﻫﻤ= ﻪ ﺑﺎﻳﺪ ﺩﺭﺍﺑﺪ&#= 65267;ّﺖ ﺑﻨﻮﺭﺍﻟﺄﻧﻮ= 5165;ﺭ ﺍﻟﻠﻪ ﺃﻫﻮ ﺭﺏ&= #1617; ﺍﻟﺄﺭﺑﺎﺏ ﺑﺮ&#= 65203;ﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺮﺧﻠﺎ&#= 65233; ﺗﺼﻮﺭ ﻣﺎﺩﻳﻮ&#= 65253; ﻳﻚ ﺃﻣﺮ ثاﺑﺖ &#= 65261; ﻣِثل ﻫﻤﺪﻳﮕʋ= 98; ﻧﻴﺴﺖ. ﻫﺮﻳﻚ ﻧﻮﻉ ﮐﻤ&= #65166;ﻝ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﺃ&= #65199;ﻟﻰ ﮔﺬﺷته هاﻯ ﺩʌ= 61;ﺭ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭ ﭘس ﺍﺯ ﺗﻮﻟﺪ ﺑ&= #65166;ﺭ ﻣﻨﻔﻰ ﺁﻥ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻨ= ﻬﺎ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﭘﺎﮐﺴﺎﺯﻯ ﻫﺮ&#= 64380;ﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺻﻮ&= #65197;ﺕ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﺷ= ﺎﻳﺪ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﭘﺎﮐﺴﺎﺯﻯ &= #65251;ﻨﺎﺳﺐ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔت هزﺍﺭسال= ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﮔﺮﺩ&= #65193;. ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣ= ﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198;، ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﮑﻤﺎﻝ ﺍﻳﺪﺁ&#= 65245; ﺁﻥ ﻧﻮﻉ،ﺩﺭ ﺷ&#= 65260;ﻮﺩ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ،ﻭﺣﺘﻰ ﺗﺎ ﻋﺮﺵ ﺭﺏّ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﻭﻫﻤﻴﻦ ﻃﻮﺭ ﺗ&= #65220;ﻮﺭﺍﺕ ﺧﻮﺩﺭﺍ،ﻫﺮ ﺑ= 5166;ﺭ ﻃﻮﺭ ﺩﻳﮕﺮﻯ ﮐ&= #65256;ﻨﺪ،ﮐﻪ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﺍ&= #65197;ﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #64404;ﺮﺩﺩ. ﮐﻪ ﺍﻭﺭﺍ ﺑﺎ ﺁ= ﻏﻮﺵ ﺑﺎﺯ ﺑﭙﺬﻳﺮﻧ&#= 65194;. ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #65191;ﻮﺩ ﺭﺍ ﺑﺸﺎﻫﺪﺍﻥ &= #65191;ﻮﺩ ﺑﺪﻫﺪ. ﻳﺎﻫﻤﺎ&= #65253; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65235;ﺮﺍﺩ ﻳﻚ ﻧﻮﻉ ﺩﺭ ﺭﺏ= ّ ﺍﻟﻨﻮﻉ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺍﺳﺖ. ﻭﻗﺘﻰ ﮐﻪ= ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺍﻳﻦ ﻫ&= #65252;ﺎﻧﻰ ﮐﻤﺎﻝ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65256;ﺪ. ﺗﻤﺎﻡ ﺷﺨﺼﻴّ= 5174; ﻭ ﻓﺮﺩﺍﻧﻴّﺖ &#= 65261; ﺫﺍﺗﻴّﺖ ﻫﺮ ﮐ&#= 1587; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻭ ﺍﺳﺖ. ﻧﻪ ﺩﺭ= ; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﺫ&= #65259;ﻦ ﻭﺟﺴﻢ، ﮐﻪ ﻫﻤ&#= 65258; ﺑﺎ ﻣﺮﮒ ﻃﺒﻴﻌ&= #65264; ﺯﺍﺋﻞ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﺍﻣﺎ ﭼﮕﻮﻧﻪ ﺁ&= #1579;اﺭ ﮔﺬﺷته ﺪﺭ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺿﺒﻂ ﻣﻴ&= #64405;ﺮﺩﺩ،که ﻤﺎﺍﺯ ﻣﮑﺎﻧﻴ&#= 65200;ﻣﻬﺎی ﺎﻟﻬی اﻃﻠﺎﻋA= 264; ﻧﺪﺍﺭﻳﻢ. ﺗﻨﻬ&= #65166; ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ&= #1548;که ﺁﺭﺷﻴﻮ ﺳﻮﺍﺑ&#= 1602; قبلی روح ﻫﺮﮐ= س ﺩﺭ ﺗﻤﺎﻡ ﺗﻮﻟ&= #65194;ﺍﺕ ﺍﺯﻟﻰ ﺗﺎ ﮐﻨﻮ&= #65253; ﺑﺸﺮﻯ ﺍﻭ، ﻧﺰ&#= 65193; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺭﻭﺡ ﺍﺻﻠﻰ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﺩ. ﻭﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﮔﺮ ﻧﺠ&= #65166;ﺕ ﻳﺎﻓﺖ،ﺑﺮﺍﻯ = 5255;ﻮﻉ ﺑﺮﺗﺮ ﻣﻴﺮﻭﺩ. = ﻭﺍﻟّﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﺣﻘ&= #65268;ﺮ،ﻭ ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ &= #64400;ﺎﺭﻣﺎﻫﺎ، ﮐﻪ ﺍﻳﻦ ﺯﻧﺪﮔ&= #65264; ﺭﻭﺣﻰ ﺭﺍ ﺟﺴﻢ = ﻣثاﻟﻰ ﺑﮕﻮﺋﻴﻢ،ﮐﻪ = 5251;ﻠﮑﻮﺗﻰ ﻭ ﺧﺎﺹ ﺭﻭﺡ ﺣﻴ= ﻮﺍﻧﻰ ﻭﺍﺯ ﻣﺎﺩﻩ ﺃث&#= 1740;رﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺒﺎﺷﺪ.= ﮐﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﻣ&= #65228;ﺮﺍﺝ ﺑﻨﻮﻉ ﺑﻌﺪﻯ ﮐ&= #65198;ﺩﻩ، ﺩﺭﺟﺴﻢ ﻧﻮﺭﻯ &= #65267;ﺎ ﺟﺴﻢ ﻋﻘﻠﻰ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﮕﻮﺋﻴﻢ ﮐﻪ &= #65165;ﺳﺎﻣﻰ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65227;ﻮﺍﻟﻢ ﺟﺒﺮﻭﺗﻰ ﻭ ﺷﻬ&= #65262;ﺩ ﻧﻬﺎﺋﻰ ﻗﺎﺋﻢ &= #65165;ﺳﺖ ﻳﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;. ﻭ ﺍﻟّﺎ ﺍﺯ ﺍﺟ&= #65204;ﺎﻡ ﺑﺎﻟﺎﺗﺮ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ ﻣﻴﺘﻮﺍﻥ ﻧﺎﻡ &= #65169;ﺮﺩ،ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﺟﺴﻢ = ﻋﻘﻠﻰ ﻭﻧﻮﺭی ﺒﺎﺷﺪ. &= #65227;ﻘﻞ ﺑﺸﺮی ﺪﺭ ﺷﻬﻮ&#= 65193; ﻗﺎﺋﻢ ﻋﻘﻞ ﮐﻠ&= #1617;ﻰ ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﺸﻮﺩ. ﻭﻧﻮﺭ = ﺩﺭ ﻫمه ﺘﺠﻠّﻴﺎʋ= 73;،ﺑﺨﺼﻮص اﻧﻮﺍﺭ ﻋﺮﺷﺮ= 5187;ﻤﺎﻥ ﻫﺴﺖ. ﻭﻫﻨﻮﺯ ﺍ= ﻧﻮﺍﺭ ﺑﺎﻟﺎﺗﺮ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﺳﺖ،ﺗﺎ ﺑﻨﻮ= 5197; ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻭ ﺭﻭﺡ ﺍﻟﺄﺭﻭ&= #65165;ﺡ ﻫﺴﺘﻰ ﺭﺳﻴﺪ. ﻭ= ﺩﺭ ﺍﺑﺪﻳّﺖ ﻣﻄﻠ= 5238;،ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺁﻳﻨﺪﻩ ﺍﮔﺮ ﮐ&= #65204;ﻰ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166;ﺯ ﺧﻮﺩﺵ ﺭﺍ ﻫﻤﭽ&= #65256;ﺎﻥ ﻗﺒﻠﻰ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﭼﻨﻴﻦ ﻫﻢ ﻧﻴﺴ&= #65174;،ﭼﻪ ﺭﺳﺪ ﺑﺸﺨﺼﻴّ= 5174; ﺩﺭﺍﻧﻮﺍﻉ ﭘﻴ&#= 65208;ﻴﻦ. ﺯﻳﺮﺍ ﺩﺭ ﺗﺪﺭ&= #1617;ﺝ ﻭ ﻓﺮﺍﻣﻮﺷﻰ ﺍ&= #65187;ﻮﺍﻝ،ﺍﻧﺴﺎʌ= 53; ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘ&#= 64405;ﻰ ﺧﻮﺩ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻤﻰ ﻓﻬﻤﺪ. ﻭﻟﻰ ﺧﺪ= ﺍﻭﻧﺪ ﻣﻴﺪﺍﻧﺪ. ﻭ ﻟﺬ= ﺍ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65197;ﺍ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5165;ﺯﺣﻴﻮﺍﻧﻴّﺖ ﺑﺸﺮﻯ ﺑﺎﻟﻮﻫ&#= 65268;ّﺖ ﺷﺎﻳﺴﺘﻪ ﻋﺮﺵ&#= 65197;ﺣﻤﺎﻥ ﻣﻴﺒﺮﺩ. ﻭ ﺑﺎﺯ= ﮔﺸﺖ ﺑﺨﻠﻖ ﻭ ﺍﻟﻮﻫ&= #65268;ّﺖ ﻭﺭﺑّﺎﻧﻴّﺖ A= 191;ﻮﺩﺭﺍ،ﻧﺴﺒﺖ ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﻳﺶ ﺩﺍﺭﺩ. ﺗﻐﻴﻴﺮ&= #65165;ﺕ ﺩﺭﻫﻤﻪ ﺳﻄﻮﺡ &= #65259;ﺴﺖ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺗﻦ ﻭ ﺫﻫﻦ ﺧﻮﺩ= ،ﺍﺣﺴﺎس ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺭ&= #65165; ﻣﻴﮑﻨﺪ، ﮐﻪ ﮐ&#= 65252;ﺘﺮ ﻓﺮﺍﻣﻮﺷﻰ ﻭﺿ&#= 65226; ﺳﺎﺑﻖ ﺧﻮﺩ ﺭﺍ = ﺩﺍﺭﺩ. ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﺍ&= #65199; ﺟﻤﻠﻪ ﻫﺴﺘﻰ ﺍ&= #65255;ﺴﺎﻥ،ﺩﺭ ﺳﻴّﺎﻟﻪ ﻣﺘﺤ= 5198;ﻙ ﻭ ﺗﻐﻴﻴﺮ ﻣﺪﺍ&= #65261;ﻡ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺗ= ﻦ ﻭﺫﻫﻦ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺍﻓﻘﻰ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ،ﮐﻪ ﻧﻘﺶ ﺯﻳﺎﺩﻯ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﺩﺭﺭﻭﺍﻥ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﺗﺎﺭﺳﻴ᥷= 4;ن ﺮﻭﺡ ﺑﻨﻮع ﺒﺎ&#= 65247;ﺎﺗﺮ ﻭﻣﻘﺪس ﺮﺍ ﻧﺪ&#= 65165;ﺭﺩ. ﮐﻪ ﺗﻐﻴﻴﺮﺍت &#= 65198;ﻭﺍﻥﺣﻴﻮﺍﻧ®= 0; ﺒﺮﻭﺡ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ،ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎﻣﻞ ﻋﻤﻮ&= #65193;ﻯ ﺍﺳﺖ ﮐﻪ ﺑﻨﻮﻉ = ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩﺭ ﺗﻮﻟ&= #65194; ﺁﻳﻨﺪﻩ ﻣﻨﺠﺮ &= #65251;ﻴﺸﻮﺩ. ﺯﺩﻭﺩﻥ ﺁﻳﻨﻪ &= #65193;ﻝ،ﻣﻨﻈﻮﺭ ﭘﺎﮐﺴﺎﺯﻯ ﺫﻫ&#= 65254; ﺍﺯ ﻣﻌﻠﻮﻣﺎﺕ &= #65153;ﻥ ﻧﻴﺴﺖ. ﮐﻪ ﺍﮔﺮ= ﺑﻤﻌﻠﻮﻣﺎﺕ ﺟﺪﻳﺪ ﺻﺤﻴﺢ ﺗ&= #65198;ﻯ ﺑﺮﺳﺪ،ﺑﺎﺯ ﺗ= 5262;ﺳﻌﻪ ﺍﻓﻘﻰ ﺑﻮﺩﻩ،= 5261; ﻗﻄﻌﺎ ﺑﺎﻋث ﻣ&#= 65188;ﺮﻭﻣﻴّﺖ ﺍﺯ ﺗﮑﺎﻣﻞ ﻋﻤ&= #65262;ﺩﻯ ﻣﻴﺸﻮﺩ. ﻭﺍﮔﺮ = ﭼﻨﻴﻦ ﻋﺎﻟﻤﺘﺮ ﺷﺪه ای ﺒﺴﻠﻮﻙ ﺍﻟ= 5260;ﻰ ﺑﭙﺮﺩﺍﺯﺩ، ﺗ= 5256;ﻬﺎ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣثبت ﻋﻠﻤﺎ ﻭﮐﻤﺎﻝ &= #65195;ﻫﻦ،ﻭ ﻗﺪﺭﺕ ﺁﻥ ﺑﺮﺍ&= #65263; ﺩﺭﻙ ﺍﻣﻮﺭ ﻣﺘ&= #65166;ﻓﻴﺰﻳﻚ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ. ﻭلی اکثر ﺍﻳﻦ= ; ﻣﻌﻠﻮﻣﺎت ﻮﻣﻌﻘﻮﻟﺎت ﺬ= 5259;ﻨﻰ ﺗﻘﻮﻳت ﺸﺪﻩ ﺑ&#= 65166; ﻓﻠﺴﻔﻪ ﻭﻋﻠﻢ&#= 1548; ﺣﺠﺎﺏ ﺃﻋﻈﻢ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﻚ ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span>ﻳﺎ ﺗﺰ&#= 64400;ﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺁﻥ ﺳ= ﺨﺖ ﺗﺮ ﺍﺳﺖ. ﻭ ﻟﺬﺍ= ; ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﺳﺮﻧ&= #65262;ﺷﺘﻬﺎﻯ ﻭﻳﮋﻩ ﺍﻣﺘﺤﺎ&#= 65255;ﺎﺕ ﺍﻟﻬﻰ، ﮐﻪ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﺮ ﻣﺤﻨﺖ ﻭ ﻓﺘﻨﻪ = ﺃﻧﮕﻴﺰ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ &= #65169;ﻴﺸﺘﺮ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﺳﺎﻟﻚ ﻋﺎﻟﻢ ﻭ = ﻋﺎﻗﻞ ﺳﭙﺎﺳﮕﺬﺍﺭﺗ= 5198; ﺧﺪﺍﻭﻧﺪ ﺑﺎﻳ&#= 65194; ﺑﺎﺷﺪ،ﮐﻪ ﺩﻭ= 4380;ﺎﺭ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺷﺮﺍﻳﻂ ﺳﺨﺖ = ﺩﻭﺭﻩ ﺳﻠﻮﻙ،ﻭ ﺗﺄﺧ= 5268;ﺮ ﺩﺭﮐﺴﺐ ﺗﻮﻓﻴ&#= 65240;ﺎﺕ ﻧﻬﺎﺋﻰ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. ﮐﻪ ﮔﺎﻫ= ﻰ ﺑﻠﺎﻳﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﺭﺳﻴﺪﻥ ﺑﭙﺎﻯ ﻣﺮﮒ ﺍﺳ&= #65174;. ﮐﻪ ﺍﮔﺮ ﮐﺸﺘﻪ = ﺷﺪ،ﻋﻤﻴﻖ ﺗﺮﻳﻦ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﺳ&= #65174;. ﻭ ﺍﮔﺮ ﺑﺸﻬﻮﺩ = ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮﻯ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪ&#= 65257; ﺑﺎﺷﺪ، ﺁﻧﮕﺎ= 5257; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺩ&= #65197; ﻭﻗﺖ ﻣﺮﮒ ﻣﻴﺮ&= #65203;ﺪ ﮐﻪ ﻧﺠﺎﺕ ﺍﺯ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺩﺍﺭﺩ. ﻭ= ﺍﻟّﺎ ﺑﺎﻫﻤﺎﻥ ﺷﻬﻮ&#= 65193; ﺁﺧﺮ، ﻟﻘﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﻴﮑﻨ&= #65194;،ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ،ﻫﻤﭽﻨA= 166;ﻥ ﻣﺘﻮﻟﺪ ﮔﺮﺩﺩ&#= 1548;ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﻭ ﻟﻮ ﺩﺭ ﻣﺮﮒ ﺍ= ;ﺭﺍﺩﻯ ﻳﺎ ﺩﺭﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ،ﺗﺰﮐﻴﻪ ﺫﻫﻦ ﺩﺭ ﺳﻠﻮﻙ&= #1548; ﺑﺎ ﻧﺨﺴﺘﻴﻦ ﺭ&= #65261;ﺯﻫﺎﻯ ﺗﺴﻠﻴﻢ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺻﻮﺭ&#= 65173; ﻣﻴﮕﻴﺮﺩ. ﻭﻟﻰ = ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﺑﺮﺍﻯ ﮐ&= #65204;ﺎﻧﻰ ﮐﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﻭ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍ= ﻟﻬﻰ ﻧﺒﺎﺷﻨﺪ، ﻫﻴ= 4379; ﮔﻮﻧﻪ ﺗﺰﮐﻴﻬ&#= 65166;ﻯ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ. = ﺣﺘﻰ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﻋ&= #65170;ﺎﺩﺍﺕ ﻗﺸﺮﻯ، ﻭ ﻳﺎ ﺍ&= #64404;ﺮ ثرﻭﺕ ﺩﻧﻴﺎ ﺭ= 5165; ﺻﺮﻑ ﮐﻪ ﺧﻴﺮﺍ&= #65173; ﻭﻣﺒﺮﺍﺕ ﺩﺭ ﺭ&= #65165;ﻩ ﺧﺪﺍ ﻧﻴﺰ ﺑﮑﻨ&= #65256;ﺪ،ﺑﺎﺯ ﮐﺎﺭﺳﺎﺯ ﻧﺠﺎ&#= 65173; ﺷﻬﻮﺩﻯ ﻧﻴﺴﺖ. = ﻭﺍﮔﺮ ﭘﺎﺩﺍﺵ ﺭﺍ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺂﻧﻬﺎ ﺑﺪﻫﺪ&#= 1548; ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴ&= #65194;ﻫﺪ. ﺩﺭ ﻣﺎﻝ ﺑﻴﺸﺘ&= #65198; ﻳﺎ ﻃﻮﻝ ﻋﻤﺮ ﻭ= ﺳﻠﺎﻣﺘﻰ ﺧﻮﺩ ﻭﻋﺰﻳﺰﺍ&#= 65255;ﺸﺎﻥ ﮐﻪ ﺑﺎﺯﺍﻳﻦ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻧﻌ&= #65252;ﺖ ﻭﺑﺸﺮﻯ ﻫﺴﺘﻨ&#= 65194;،که کارﻣﺎﺳﺎﺯﻯ ʋ= 69;ﻴﺸﺘﺮ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﻣﺤﺎﻝ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ ﺩﺭ ﺭ= ;ﺍﻩ ﺧﺪﺍ ﮐﺎﺭﻯ ﺑﮑ&= #65256;ﻨﺪ. ﮐﻪ ﺭﻳﺎﮐﺎﺭﻯ &= #65169;ﺮﺍﻯ ﺳوء ﺎﺳﺘﻔﺎﺩA= 257; ﻭﺧﻮﺵ ﻧﺎﻣﻰ ﻭ&= #65203;ﺘﺎﻳﺶ ﻣﺮﺩﻡ ﺭﺍ ﺑﻬﻤ&= #65198;ﺍﻩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﺁﻧﮕﺎﻩ ﺍثرﻯ = 5251;ثبت ﺍﺯ ﺁﻥ ﻫﻤﻪ ﻋﺒ= ﺎﺩﺍﺕ ﻭﺧﺪﻣﺎﺕ ﺩﺭﮊ&#= 65255;ﺘﻴﻚ ﺭﻭحی ﺸﺨﺺ ﻧﻴ= 5204;ﺖ. ﻭﻫﻤﭽﻨﺎﻥ ﺭﻭ&#= 65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺩﺍﺭ&#= 65193;. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﻭﻗﺘﻰ ﻣﺮﺩﻧﺪ&#= 1548; ﺁﻧﮕﺎﻩ ﻃﻠﺒﮑ&#= 65166;ﺭ ﺧﺪﺍﻭﻧﺪ ﻧﺨﻮ&#= 65165;ﻫﻨﺪ ﺑﻮﺩ. ﮐﻪ ﻧﺎﺷﺎ= ﻳﺴﺘﻬﺎﻯ ﺭﺍ ﺩﺭ ﺑﻬﺸﺘﻬ&= #65166;ﻯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺩ&#= 65197; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺭﺍﻩ ﺑﺪﻫﻨﺪ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺩﺭ ﻧﺴﺦ ﺑ= ﻬﺘﺮ ﺑﺸﺮﻯ ﺑﺎﺯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ،= 4400;ﻪ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺩ&= #65165;ﺷﺘﻪ. ﻭ ﺷﺎﻳﺪ ﺍﻳﻦ ﻋ= ﻘﻞ ﺑﻴﺸﺘﺮ ﺯﻣﻴﻨ&#= 65258; ﺧﻮﺩﺳﺮﻯ ﺑﻴﺸ&#= 65176;ﺮ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﺑ= ﺮﺧﻰ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ &= #64400;ﻪ ﺯﻧﺪﺍﻥ ﺟﺎﻯ ﺧ&= #65262;ﺑﻰ ﺑﺮﺍﻯ ﺗﺄﻣّﻞ &#= 65261; ﺗﻔﮑّﺮ ﺑﺎﺷﺪ. &= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺍﺭﺯﻳ&#= 65166;ﺒﻰ ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ = ﺩﺭ ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﻧ&= #65252;ﺎﻳﺪ ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻳﻦ ᥷= 9;ﻧﺪﺍﻥ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253;، ﭼﻨﻴﻦ ﻓﺮﺻﺖ ﺗ&= #65156;ﻣّﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺍﺋ&#= 65250; ﺩﺭ ﻭﺳﻴﻠﻪ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﺎﺷﺪ ﻭ ﺍ= ﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻴﺮﻭﻯ ﻏﻀﺐ ﻭ ﺍﻧﺘﻘﺎ&= #65249; ﺁﻧﻬﺎ ﺗﺸﺪﻳﺪ &= #65251;ﻴﺸﻮﺩ. ﺣﺘﻰ ﺍﮔﺮ ﻣﻌﺘ&= #65198;ﻑ ﺑﮕﻨﺎﻩ ﻭ ﺟﻨﺎ&= #65267;ﺖ ﺧﻮﺩ ﺑﺎﺷﺪ،ﮐ= 5258; ﺑﺮﺍﻯ ﺁﻥ ﺯﻧﺪ&= #65165;ﻧﻰ ﺍﺳﺖ ﻭﺗﺎﺯﻩ ﺍ&= #64404;ﺮ ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﺧ&= #65262;ﺩﺭﺍ ﻋﻮﺽ ﮐﻨﺪ،ﻭ ﺑ&#= 65184;ﺎﻯ ﺩﺯﺩﻯ ﮐﺎﺳﺐ ﺷ&= #65262;ﺩ،ﻭ ﺑﺠﺎﻯ ﺳﺘﻤﮕﺮ&#= 65263; ﺑﻤﺮﺩﻡ ﺣﺘﻰ ﺧ&= #65194;ﻣﺖ ﺑﺂﻧﺎﻥ ﮐﻨﺪ،= 4400;ﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﺰﮐﻴﻪ ﺭﻭﺍﻥ،ﻭﮐﺴﺐ = 5251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ ﻧﻤ&= #65268;ﮑﻨﺪ ﮔﺮﭼﻪ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺍﻭ ﺑﻬﺘﺮ ﺍﺯ ﻗ= ﻬﻘﺮﺍﻯ ﻭﻗﺖ ﺧﻴﺎﻧﺖ ﻭ&= #65193;ﺯﺩﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺍ= ﻟﺒﺘﻪ ﻣﺎ ﻣﻨﮑﺮ ﻫﺮ ﮐ= ﺎﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻧﻴﺴﺘﻴ&#= 65250;، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﻧﻈﺮ ﻧﻤﻰ ﮔﻴﺮ&= #65193;. ﻭﻟﻰ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ، ﻫﻢ ﺍﮐﻨﻮﻥ ﭘﺎ&= #65193;ﺍﺵ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩﺭﺍ ﻣﻴʄ= 05;ﻴﺮﺩ،ﮐﻪ ﻃﻠﺒﮑﺎﺭ ﺧﺪﺍ &= #65255;ﺒﺎﺷﻨﺪ،ﻭ ﻳﺎ ﺑﺎ ﺳﻨﺠﺶ ﺧ= ﻮﺑﻰ ﻫﺎ ﻭﺑﺪﻯ،ﮐﻪ &#= 65165;ﺯ ﺧﺪﺍﻭﻧﺪ ﻋﺎﺩ&#= 65245; ﺍﻧﺘﻈﺎﺭ ﻣﻴﺮ&#= 65261;ﺩ،ﺑﻨﻔﻊ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65184;ﻬﺎﻥ ﺑﺎﺯ ﮔﺮﺩﺩ ﮐﻪ = ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺩﺭ ﻧﺴﺦ = ﺑﻬﺘﺮ ﻭﻋﻘﻞ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﻴﺸﺘﺮ،ﺁﻧﮕA= 166;ﻩ ﺳﺮﮐﺸﻰ ﻭ ﺩﺷﻤ&= #65256;ﻰ ﺑﺎ ﺭﺍﻩ ﺧﺪﺍ ﻧ= ﮑﻨﺪ. ﭘس ﺗﻤﺎﻡ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5252;ﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺮ&#= 65261;ﺩ. ﻣﺎﺩﻳّﻮﻥ که A= 256;ﺎﭼﺎﺭ ﺍﺯ ﺍﺻﻄﻠﺎﺣﺎ&#= 65173; ﺭﻭﺷﻦ ﺑﻴﻨﺎﻥ &= #65261; ﺍﻓﺮﺍﺩ ﺍﺳﺘث= 606;اﺋﻰ،ﮐﻪ ﮔﻮﺋﻰ ﺍﺗﻔﺎﻗ&#= 65166; ﭼﻨﺎﻥ ﺑﺠﻬﺎﻥ &= #65153;ﻣﺪه اﻧﺪ، ﺑﺠﺎﻯ ﺫ= 4400;ﺮ ﺍﺻﻄﻠﺎﺣﺎﺕ ﻋ&#= 65198;ﻓﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﮐﻪ ﺩﻟﻴﻠﻰ ﺑﺮ&= #65227;ﻠﻴﻪ ﺧﻮﺩﺷﺎﻥ ﻣﻴﺂ&#= 65261;ﺭﻧﺪ. ﻭ ﺣﺘﻰ ﺍﮔﺮ ﮐﻪ= ﻓﺮﺿﺎ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﺎ&= #65193;ﻩﮔﺮﺍ، ﺑﺮﺣﺴﺐ ﺍﺻﺎﻟ&#= 65174; ﺍﻧﺴﺎﻥ ﻭ ﻋﻘﻞ = ﻭﺣﮑﻤت ﺒﺨﻮﺍﻫﻨﺪ ﭘﻴ&#= 65208;ﺮﻓﺘﻰ ﺑﻴﺎﻭﺭﻧﺪ. که &#= 65198;ﻭﺷﻦ ﺑﻴﻨﻰ ﻳﺎ ﺁﻳﻨ&= #65194;ﻩ ﻧﮕﺮﻯ ﻭ ﭘﻴﺶ ﮔ= ﻮﺋﻰ، ﻭ ﺍﻣﻴﺪﻭﺍﺭ ﺑ&= #65204;ﻌﺎﺩﺕ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻴﺴﺖ. ﻭ ﺭﻧﺠﻬ= ﺎﻯ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65169;ﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻨﮑﺮ ﺧﺪﺍ ﻭ ﺳﻠﻮﻙ. ﺍ= ;ﮔﺮ ﻣﻨﺠﺮ ﺑﺒﻴﺪﺍ&#= 65197;ﻯ ﻓﻄﺮﺕ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ،ﻭ ﻋﻬﺪ ﺍ&#= 65247;ﺴﺖ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻧﺸﻮﺩ،ﮐﺴﺎﻧA= 264; ﻫﺴﺘﻨﺪ ﮐﻪ ﻧﻪ = ﺩﻧﻴﺎ ﺩﺍﺭﻧﺪ ﻭﻧﻪ ﺁ&= #65191;ﺮﺕ. ﻭ ﺍﻟّﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻣﺸﮑﻠﺎﺕ ﺳﺨﺖ &= #65199;ﻧﺪﮔﻰ،ﻓﺮﺻʋ= 74; ﺑﻴﺪﺍﺭﻯ ﻭﺟﺪ&#= 65165;ﻥ ﻭ ﺿﻤﻴﺮ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻫﺴﺖ. ﮐﻪ ﻓﮑﺮﻯ= ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ &= #64400;ﻨﺪ. ﺍﮔﺮ ﻣﻌﻨﻰ ﺯﻧ&= #65194;ﮔﻴﺮﺍ ﺑﻔﻬﻤﺪ. ﺑﺮﺧﻰ = ﺑﺨﻮﺩﮐﺸﻰ ﺍﺯ ﻓﻘﺮ ﻣﻴﺮﺳ&= #65256;ﺪ. ﻭ ﻳﺎ ﺍﻋﺘﻴﺎﺩ = ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺭﻧﺞ ﻓ&= #65240;ﺮ. ﻭ ﻳﺎ ﺩﺭﺩ ﻭ ﺑﻴ= ;ﻤﺎﺭﻯ ﻭ ﻣﺸﮑﻠﺎﺕ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺍﻧﺘﺨﺎب ﻤﻴﮑ= 5256;ﻨﺪ. که ﺁﺧﺮﻳﻦ ﻓﺮ= 5211;ﺘﻬﺎی ﺘﻮﻟﺪ ﻭ ﺗﻐﻴﻴ&= #65198; ﺍﺣﻮﺍﻝ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ&= #1548;ﻭ ﻟﺬﺍ ﺩﺭ ﻣﺴﺨﻬ&= #65166;ﻯ ﺣﻴﻮﺍﻧﻰ ﺑﺠﻬ&#= 65166;ﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﺧﻮﺩﮐﺸﻰ ﺩﺭ &= #65187;ﮑﻢ ﺿﺪﻳّﺖ ﺑﺎ ﺧﻮ&#= 65165;ﺳﺘﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺩ= ﺍﺩﻩ ﻫﺎﻯ ﺍﻭ،ﺑﺮﺍ= 5263; ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺍ&= #65203;ﺖ. ﺣﺘﻰ ﺍﮔﺮ ﻓﻘﺮ = ﻭﺩﺭﺩ ﺑﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺍ= ;ﻳﻦ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﻭﭼﺎﺭ ﺑﻴﻤﺎﺭﻯ ﻓﺮﺍ&#= 65251;ﻮﺷﻰ ﻳﺎ ﺩﻭ ﺷﺨﺼﻴّ&#= 65176;ﻰ،ﻭ ﻳﺎ ﻋﻮﺍﺭﺽ ﻣﺨ&= #65176;ﻠﻒ ﺭﻭﺍﻥ ﺷﻮﻧﺪ، &#= 65227;ﻤﻠﺎ ﺩﺭ ﺟﻬﻨّﻢ ﺍﻭ&#= 65245; ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﻫﺮﭼﻪ ﺳﺨﺖ ﺗﺮ = ﺑﺎﺷﺪ،ﺑﻨﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﺳﻪ ﺟﻬﻨّﻢ ﺩﻳﮕﺮ &#= 65153;ﻧﺎﻥ ﺳﺒﻚ ﺗﺮ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ. ﻭ ﺍﮔﺮ ﻫﻤ= ;ﭽﻨﺎﻥ ﻋﺎﻗﻞ ﻭ ﻓﻌّﺎ&#= 65245; ﻭ ﺑﺴﺘﻤﮕﺮﻯ ﻫ&= #65252;ﻴﺸﮕﻰ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺑ&= #65194;ﻫﻨﺪ،ﺟﻬﻨّ᥽= 0; ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺧ&= #65262;ﺩ،ﺑﺨﺼﻮﺹ ﺟﻬﻨّﻢ ﭼﻬﺎﺭ= 5249; ﻭﻣﻬﻤﺘﺮ ﺭﺍ ﻋ&= #65252;ﻴﻘﺘﺮ ﻭ ﺩﺍﻏﺘﺮ ﻣﻴﮑ&= #65256;ﻨﺪ ﮐﻪ ﺩﺭ ﻣﺴﺨﻬﺎ&= #65263; ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264; ﺳﺮﺩﺭﻣﺒﺂﻭﺭ= 5255;ﺪ. ﻭﻋﺬﺍﺏ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺣ&= #65268;ﻮﺍﻧﻰ،ﺯﻳﺮ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻥ &= #65193;ﺭ ﺻﺤﺮﺍﻫﺎ ﻭ ﺟﻨ&= #64405;ﻠﻬﺎ ﻭﻣﺮﺩﺍﺑﻬﺎ ﻭ&#= 64400;ﻮﻫﺴﺎﺭﺍﻥ ﺭﺍ ﺑﭽﺸﻢ ﻣﻰ ﺑ= ﻴﻨﻴﻢ. ﮐﻪ ﺑﺮﺧﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻧﻴﺰ ﺩﻭﭼﺎﺭ ﺍ&= #65267;ﻨﮕﻮﻧﻪ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65251;ﻴﮑﻨﺪ. ﮐﻪ ﺧﻮﺩ ﺭﻭﺵ ﻃ= ﺒﻴﻌﻰ ﻭﺍﻟﻬﻰ،ﺑﺮﺍA= 263; ﺟﺒﺮﺍﻥ ﮐﻤﺒﻮ&#= 65193;ﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻓ= ;ﺴﺎﺩ ﻭ ﮔﻨﺎﻩ ﺩﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻣﺎ= ﺩﻳﻮﻥ ﺗﮑﺎﻣﻞ ﻧفس ﻧ= 5166;ﻃﻘﻪ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻳﻌﻨﻰ ﺍﻧ= ﺴﺎﻧﻰ ﻣﻨﻄﻘی ﺘﺮ ﻭﮔ&#= 65262;ﻳﺎ ﺭﺍ،ﻧﺘﻴﺠﻪ ﺗ= 4401;ﺎﻣﻞ ﻭ ﺗﺮﺑﻴﺖ ﺳﻠّ&#= 65262;ﻟﻬﺎﻯ ﻣﻐﺰﻯ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺪﺍﻧﻨﺪ،ﮐʌ= 58; ﭼﻨﻴﻦ ﻫﺴﺖ. ﺯﻳ= ﺮﺍ ﺁﻧﺘﻨﻰ ﺳﺎﻟﻢ &= #65169;ﺮﺍﻯ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺳ&= #65198;ﭼﺸﻤﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﮐﻠ&= #1617;ﻰ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ= ; ﺍﻟّﺎ ﺧﻮﺩ ﺳﻠّﻮﻟﻬ= 5166; ﻓﮑﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;، ﻭ ﻣﻐﺰ ﺍﻧﺸﺘﻦ = ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺗﺎ &= #65193;ﻭﻳﺴﺖ ﺳﺎﻝ ﻣﺎﻧﻨﺪ ﺍ&= #65261; ﭘﻴﺪﺍ ﻧﻤﻴﺸﻮ&#= 65193; ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﺩﺍﻧﺸﮕﺎﻫﻰ ﺑﺮﺭﺳﻰ ﺩﻗﻴﻖ &= #65207;ﺪ. ﻭ ﭼﻴﺰ ﺍﺿﺎﻓﻰ = ﺩﺭ ﺁﻥ ﻧﺒﻮﺩ. ﺯﻳﺮ= ﺍ ﺭﻭﺍﻥ ﺍﻧﺸﺘﻦ &= #64344;ﻴﺸﺮﻓﺘﻪ ﺑﻮﺩ، ﮐﻪ ﻫﻢ ﻣ&= #65232;ﺰ ﺍﻭ ﻭﻫﻢ ﺭﻭﺍﻥ = ﺍﻭ،ﻣﻨﺎﺳﺐ ﺍﻟﻬﺎﻣﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻭ ﺍﻟهی گرﺩﻳʋ= 94;ه ﺷﺎﻳﺪﻫﻢ ﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﮐﻪ ﺍﻧ&#= 65208;ﺘﻦ ﻧﻴﺰ ﺩﺍﺭﺍﻯ ﻋ&= #65240;ﺎﻳﺪ ﺍﻟﻬﻰ ﺑﻮﺩ،ﭼ= 5262;ﻥ ﻳﻬﻮﺩﻯ ﻣؤﻣﻨ= 5264; ﺑﻮﺩ،ﮐﻪ ﻧﻤﻴ= 5194;ﺍﻧﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻳﺎ ﺩﺭ ﻭﻟA= 166;ﻳﺖﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﺑ&= #65262;ﺩﻩ ﻳﺎ ﻧﺒﻮﺩﻩ ﺍﺳ&= #65174;. ﻣﻐﺰ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻢ ﺭﻭﺯﻯ ﺩﻭﻳﺴﺖ &= #65259;ﺰﺍﺭﺳﻠﻮﻝ ﮐﻮﺭﺗﮑس ﺯﻳﺮ &#= 64344;ﻴﺸﺎﻧﻰ ﺍﻭ ﻣﻴﻤﻴﺮﺩ ﻭ&= #65183;ﺎﻧﺸﻴﻦ ﻫﻢ ﻧﺪﺍﺭﺩ. ﭘس = ﺁﻧﺘﻨﻰ ﻣﻌﻴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ،ﮔﻮﺋﻰ ﺗﻤﺎﻡ ﺳﻠّﻮﻟ= 5260;ﺎﻯ ﮐﻮﺭﺗﮑس ﺧﻮﺩ &#= 64400;ﻢ ﻭﺑﻴﺶ ﺩﻭﺑﺎﺭ&#= 65257; ﺯﻧﺪﻩ ﻭ ﻓﻌّﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ،ﺯﻳA= 198;ﺍ ﺩﺭ ﻣﺮﮒ ﺳﻠﻮﮐ&= #65264; ﻋﺼﺒﻰ، ﻫﺴﺖ ﺩ&#= 65197; ﮐﻨﺎﺭ ﻣﻴﻤﺎﻧ&#= 65194;،ﻭ ﺳﻠﻮﻙ ﺧﺸﻚ ﻣﻴ&= #65208;ﻮﺩ،ﻭ ﺑﺼﻮﺭﺕ ﮐﺎﺑﻞ &= #65165;ﺗﺼﺎﻝ ﻳﺎﺩﻳﮕﺮ ﺳﻠّ= 5262;ﻟﻬﺎ ﺩﺭ ﻣﻴﺂﻳﺪ. ﻭﺍ= ﮔﺮ ﻧﻘﺸﻰ ﺍﺯ ﺳﻠّ&#= 65262;ﻝ ﻋﺼﺒﻰ ﺑﺎﺷﺪ،= 5165;ﻟﺒﺘﻪ ﻧﺎﻗﺺ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺁﻧﺘﻨﻰ ﻧﺎﻗﺺ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ،ﺗﺎ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺑﮕﻴ&= #65198;ﺩ. ﮐﻪ ﻫﺮ ﻣﻮﺟﻮﺩ&= #65263; ﺯﻧﺪﻩ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ،ﭼﻨﻴﻦ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺑ= ;ﺮﺣﺴﺐ ﻗﺪﺭﺕ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻋﺼ= ;ﺒﻰ ﻭ ﻋﻘﻠﻰ ﻭﻧﻮﻋ&= #65264; ﺧﻮﺩ ﺑﺮﺩﺍﺷﺖ &= #65251;ﻴﮑﻨﺪ. ﻭﺑﻘﻮﻝ ﻗﺮﺁﻥ &= #65187;ﺘﻰ ﺯﻧﺒﻮﺭﻋﺴﻞ ﺍ&#= 65199; ﺧﺪﺍﻭﻧﺪ ﻭﺣﻰ &= #65251;ﻴﮕﻴﺮﺩ ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎ&= #65255;ﻪ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯ&#= 65193;. ﻳﺎ ﻫﻤﺎﻥ ﻏﺮﺍ&= #65267;ﺰ ﻭ ﺁﻣﻮﺯﺷﻬﺎﻯ &= #65197;ﻭحی ﻤﻮﺟﻮﺩ ﺍﺯ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻭ ﻳﺎ ﻫ= ﻤﺎﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻧ&#= 65262;ﻋﻰ ﻫﺮ ﻣﻮﺟﻮﺩ،ﮐ= 5258; ﺩﺭ ﺗﺴﻠﻴﻢ ﻃﺒ&= #65268;ﻌﺖ ﻫﺴﺘﻨﺪ ﻭ ﺑﺎﻟ&= #65240;ﻮّﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣ&= #65256;ﺎﺳﺐ ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﺯ = ﻫﺮ ﻋﺎﻣﻞ ﺍﺳﺖ، ﮐ&#= 65258; ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. = ﻭ ﺑﺎﻟﻘﻮّﻩ ﻫﺎ= 5263; ﺧﻮﺩ ﺭﺍ ﺗﺤﻘﻖ = ﻧﻤﻴﺪﻫﺪ. ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺑ= ﮑﺎﺭﻣﺎﻫﺎﻯ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65251;ﻴﺮﻭﺩ. ﺗﺎ ﭼﻘﺪﺭ ﺍﺯ ﮐ= ﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭ = ﺗﻠﻒ ﺷﺪه ﺒﺎﺷﺪ. ﻣﺎ&= #65193;ﻳّﻮﻥ ﺍﮔﺮ ﺑﭙﺬﻳﺮﻧ&#= 65194;،ﮐﻪ ﺳﺮﭼﺸمه هاﻯ ʌ= 51;ﻌﺮﻓﺖ ﺑﻴﺮﻭﻥ ﺍﺯ ﻭﺟ&= #65262;ﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺑﺎʌ= 07;ﺪ، ﻭ ﻣﻐﺰ ﻳﻚ ﺁﻧﺘ= ﻨﻰ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓ&#= 65174; ﺩﺭﺳﺖ ﻭ ﻏﻠﻂ ﺍ= ﻳﻦ ﺍﻟﻬﺎﻣﺎﺕ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﻧﺎﭼﺎﺭ ﺑﭙﺬﻳﺮﺵ ﺍﺻﻞ وجود ﺧﺪﺍﻭﻧ᥷= 4; ﺁﻓﺮﻳﻨﻨﺪه اﻟﻬﻰ ﻭﺯﻧﺪﮔ= 5268;ﻬﺎﻯ ﭘس اﺯ ﻣﺮﮒ ﺩﺭ&#= 64400;ﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨﻤﻰ ﭼﻬﺎﺭ&#= 65249; ﺟﻬﺎﻥ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺭﺟﻌﺘﻬﻠﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ. ﻭ ﺍﻟّﺎ = ﭼﮕﻮﻧﻪ ﺍﻗﺪﺍﻣﺎﺕ ﻭ ﺍ&= #65169;ﺪﺍﻋﺎﺕ ﺩﺭ ﻣﻐﺰ ﺑﻮﺩﻩ&= #1548;ﻭ ﻗﺒﻠﺎ ﺗﺮﺍﻭﺵ &= #65255;ﻤﻰ ﮐﺮﺩﻩ. ﻭ ﻳﺎ ﺍﮔ= ;ﺮ ﻓﺮﺍﻣﻮﺷﻰﻣﻄ= 5248;ﺒﻰ ﻣﻴﮑﻨﻴﻢ، ﺑﻌ= 5194; ﺑﻴﺎﺩ ﻣﻴﺂﻳﺪ&#= 1548;ﻭ ﺩﺭ ﮐﺠﺎﻯ ﻣﻐﺰ = ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﻭ= ﭼﮕﻮﻧﻪ ﺑﺮﺧﻰ ﺍﺧﺘﺮﺍ&#= 65227;ﺎﺕ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65169;ﺪﻭﻥ ﺳﺎﺑﻘﻪ ﺗﻌﻠﻴ&#= 65252;ﻰ ﺷﺨﺺ ﺍﺳﺖ. ﭼﮕﻮ= ﻧﻪ ﺍﻧﺸﺘﻦ ﺑﻰ ﺍﺳ&= #65176;ﻌﺪﺍﺩ ﺩﺭ ﺭﻳﺎﺿﻴّﺎ= 5173; ﺩﺭ ﺩﺑﺴﺘﺎﻥ ﺗ&= #65170;ﺪﻳﻞ ﺑﻨﺎﺑﻐﻪ ﺭﻳﺎ&#= 65215;ﻰ ﻣﻴﮕﺮﺩﺩ. ﻭ ﻳﺎ= ﺭﺍﺳﻞ ﻧﺎﺑﻐﻪ ﺭﻳﺎﺿ&#= 65268;ّﺎﺕ ﺩﺭ ﭼﻬﺎﺭﺩﻩ ﺳ&= #65166;ﻟﮕﻰ ﺍﺻﻮﻝ ﻋﻠﻢ ﻳﺎ&= #65215;ﻰ ﺍﻧﻘﻠﺎﺑﻰ ﻣﻄ&#= 65198;ﺡ ﻣﻴﮑﻨﺪ،ﻭﺗﺎ = 5203;ﻦ ﻧﻮﺩ ﻭﻧﻪ ﺳﺎﻟ&= #64405;ﻰ، ﻫﻤﭽﻨﺎﻥ ﭘﺮﻳ&#= 65208;ﺎﻧﻰ ﻓﻠﺴﻔﻰ ﺩﺍﺷﺖ. = ﮐﻪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑ&#= 65236;ﻬﻤﺪ ﺑﺎﻟﺄﺧﺮﻩ ﻋﺮ&#= 65235;ﺎﻥ ﻭ ﺧﺪﺍ ﺣﻘﻴﻘﺖ = ﺩﺍﺭﺩ؟ﻳﺎ ﻫﻤﺎﻥ ﭘﻮﺯﻯ ﺗ&= #65268;ﻮﻳﺴﻢ ﻣﻨﻄﻖ ﺭﻳﺎﺿﻰ &= #65165;ﻭ ﺍﺳﺖ ﮐﻪ ﺣﻘﻴﻘ&= #65174; ﺩﺍﺭﺩ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺭﺍﺳﻞ ﺁﺧﺮﻳﻦ &= #65175;ﺌﻮﺭﻳﺴﻴﻦ ﻣﻨﻄﻖ ﺭﻳﺎﺿﻰ&#= 1548; ﺩﺭ ﺍﻭﺝ ﺣﻴﺮﺕ = ﻭﻧﺎﺑﺴﺎﻣﺎﻧ= 5264; ﻓﻠﺴﻔﻰ ﺧﻮﺩ ﻗ&= #65198;ﺍﺭ ﺩﺍﺭﺩ. ﻭ ﺑﺎﻟﺄ= ﺧﺮﻩ ﺻﺎﺣﺐ ﺗﺰﻯ ﻓﻠ&= #65204;ﻔﻰ ﻧﺸﺪ، ﮐﻪ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺩﻧﺒﺎﻝ ﺍﻭ ﺑﺮ&= #65261;ﻧﺪ. ﻭ ﻣﮑﺘﺐ ﻭﻳَﻦ &= #65261; ﭘﻮﺯﻳﺘﻴﻮﻳﺴ= 5250; ﻣﻨﻄﻖ ﺭﻳﺎﺿﻰ&#= 1548; ﺑﺎ ﻣﺮﮒ ﺭﺍﺳﻞ = ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺗﻌﻄﻴ&#= 65246; ﺷﺪ. ﻭ ﺍﺯ ﺍﻳﻦ ᥽= 1;ﮑﺎﺗﺐ ﻓﻠﺴﻔﻰ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﭘﻴﺪﺍ ﺷﺪﻧﺪ. ﻭ= ﺑﺨﺎﻃﺮ ﻧﺪﺍﺷﺘﻦ ﺣﻘﻴ&#= 65240;ﺘﻰ ﺍﻟﻬﻰ،ﺯﻭﺩ ﻳ= 5166; ﺩﻳﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺮﭼﻴﺪﻩ = ﺷﺪﻧﺪﻭ ﺭﻭﺳﻴﻪ ﻭﭼﻴﻦ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺳﺮﻣﺎʌ= 67;ﻪ ﺩﺍﺭ ﺷﺪﻧﺪ،ﻭ= 5203;ﻮﺳﻴﺎﻟﻴﺰﻡ ﻟﻔﻈﻰ ﺑﻴﺸﺘﺮ&#= 65255;ﺪﺍﻧﺴﺘﻨﺪ. ﮐﻪ ﻣﺪﻋﻴﺎﻥ ﺁ&= #65253; ﺳﺘﻤﮑﺎﺭ ﺗﺮ ﺍ&= #65199; ﺩﺷﻤﻨﺎﻥ ﺳﻮﺳ&#= 65268;ﺎﻟﻴﺴﻢ ﻭ ﻋﺪﺍﻟﺖ ﺍﺟﺘ&= #65252;ﺎﻋﻰﻭﻣﺴﺎﻭA= 165;ﺕ ﮔﺮﺩﻳﺪﻧﺪ. ﻣﻐ&= #65200;ﻫﺎﻯ ﭘﺮﻭﺭﺵ ﻳﺎﻓﺘ&#= 65258; ﻋﻠﻤﻰ،ﻭ ﻗﻄﻌ= 5166; ﮐﺎﺭﻣﺎﻯ ﺳﺨﺖ &= #65175;ﺮ ﺩﺍﺭﺩ . ﻭﻣﻐﺰﻫ= ﺎﻯ ﺿﻌﻴﻒ ﻭ ﺳﺎﺩﻩ = ﻟﻮﺡ،ﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎﺷﻨﺪ ﻧﺠﺎﺕ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪﺍ&#= 65199; ﮐﺴﻰ ﻋﻠﻢ ﻧﻤﻰ = ﺧﻮﺍﻫﺪ ﻭﺍﮔﺮ ﺑﺴﻠﻮﻙ &= #65259;ﻢ ﻧﭙﺮﺩﺍﺧﺘﻨﺪ &#= 65187;ﺪ ﺃﻗﻞ ﺳﺘﻤﮕﺮﻯ &= #65169;ﺨﻮﺩ ﺩﻳﮕﺮﺍﻥﻧﺪﺍ= 5197;ﻧﺪ،ﮐﻪ ﻗﻬﻘﺮﺍﺋﻰ ﺷﻮ&#= 65255;ﺪ. ﻭ ﻗﺸﺮﻳّﻮﻥ( ﺑ&= #65194; ﺩﻳﻦ) ﻗﻬﻘﺮﺍﻯ = ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻫﻢ= ﻣﻐﺰ ﻧﻴﺮﻭﻣﻨﺪ،ﺑA= 166; ﺗﻮﻃﺌﻪ ﻭﺗﻘﻮ&#= 65267;ﺖ ﻧﻔس ﺍﻣﺎﺭﻩ ﺩ&#= 65165;ﺭﻧﺪ، ﻭ ﻫﻢ ﺑﻨﺎﻡ ﺧﺪ= ﺍ ﺳﺘﻤﮑﺎﺭﻯ</span><span dir=3D= LTR><br> </span><span lang=3DAR-SA>ﻣﻴﮑﻨﻨﺪ.= ﺫﻫﻦ ﻭﻣﻐﺰ ﺗﻮﻃﺌﻬ&#= 64405;ﺮ ﺩﺍﺭﻧﺪ. ﺭﻭﺍﻥ = ﺣﻴﻮﺍﻥ ﻧﻮع ﺒﺸﺮﻯﻫﺮ= 5267;ﻚ ﮐﻤﻴّﺖ ﻳﺎ ﮐﻴ&#= 65236;ﻴّﺖ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴن ﻮ ﺍﺯﺯ&#= 65255;ﺪﮔﻰ ﻓﻌﻠﻰ ﺩﺍﺭﺩ. ﻭ= ﻣﺠﻤﻮعه اﻯ ﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﻣﻨﺎﺳﺐ ﺳﻮﺍﺑ&#= 65238; ﺧﻮﺩ،ﻭﺣﺪّ ﻣA= 228;ﻴﻨﻰ ﺍﺯﺳﺮﻧﻮﺷﺘﻬ= 5166;ﻯ ﺑﺎﻟﻘﻮّه ﺪﺍA= 197;ﺩ. که ﻔﺮﺿﺎ ﺗﮑﺎ= 5251;ل اﺣﺘﻤﺎﻟﻰ ﺭﻭ= 5165;ﻥ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺭﺍ ﺑﺂﻧﻬﺎ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65251;ﺪﺍﻡ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﻔﻴﺪﺗﺮﺯﻧﺪ= 4404;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #1548;ﺻﺮف ﺘﺤﻘّﻖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﺮﺍﻣﺎت ﺒﺎﻟﻘﻮّه ﻤﻴ@= 401;ﻨﻨﺪ،که ﻤﻔﻴﺪ ﻧﻮﻉ ﻓﻮ&= #1602; ﺒﺸﺮی ﺁﻳﻨﺪﻩ &#= 65165;ﺳﺖ،ﻭﺑﺎ ﭘﺎﮐﺴﺎﺯﻯ ﺍﻳ&#= 65254; ﺭﻭﺍﻥ،ﻭﺑﻮﺩ= 06; کرامات ﺒﺎﻟﻔ= ﻌﻞ، ﻓﺮﺻﺖ ﺑﻴﺸﺘﺮ&#= 65263; ﺑﺮﺍﻯ ﻓﺰﻭﻧﻰ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65251;ﻴﺪﻫﻨﺪ. ﺯﻳﺮﺍ ﺧﺪﺍﻭن= 583; ﮐﻤﻚ ﻣﻴﮑﻨﺪ. ﻭ= ﺩﻫﺶ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ &= #65169;ﺴﺎﻟﻚ ﻣﻴﺪﻫﺪ. که اﮔ= 5198; ﺍﻭ ﺳﺎﻟﻚ ﻧﻤﻮ&= #65193;،ﭼﻨﺎﻥ ﮐﻤﺎلیﺮﺍ ﻧﺪA= 165;ﺷﺖ. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﺻﻌﻮﺩ ﻭ ﺍﺯ ﻳﻚ= ﭘﻠّﻪ،ﺗﻮﺍﻥ ﺣﻴﺎﺗﻰ ﺩﺍﺩﻩ &= #65261;ﺑﺎﻳﺪ ﺑﮑﻤﻚ ﺍﺯ ﺧﺪﺍ = ﺑﺮﺳﺪ،ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﭘﻠّ= 5258; ﺑﻌﺪﻯ ﺭﺍ ﺑﺮﻭ&= #65193;. ﺑﺎﺯ ﺑﺎﻳﺪ ﻣﻨ&= #65176;ﻈﺮ ﮐﻤﻚ ﺑﻌﺪﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺎﺷﺪ. ﻣﺎﻧﻨﺪ = ﺧﻮﺍﺏ ﻫﺮ ﺷﺐ،ﮐﻪ ﺍﻣ&#= 64401;ﺎﻥ ﺑﻴﺪﺍﺭﻯ ﺭﻭﺯ &= #65169;ﻌﺪ ﺭﺍ ﺑﺪﻫﺪ. ﻭ ﺳﺎ= ;ﻟﮑﺎﻥ ﺑﺎ ﻫﺮ ﺷﻬﻮﺩﻯ = ﮐﻪ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍ ﮔ= ﺮﻓﺘﻪ،ﺯﻣﺎﻧA= 264; ﭼﻨﺪ ﭘﻠّﻪ،ﺑA= 204;ﺘﻪ ﺑﻬﻤّﺖ ﻭ ﻋﺸﻖ &= #65261; ﺻﺒﺮ ﺳﻠﻮﮐﻰ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﮐﻤﻚ &= #65251;ﻴﮕﻴﺮﺩ. ﻭﻭﻗﺘﻰ ﮐﻪ به &#= 65207;ﺮﻁ ﮐﺎﻓﻰ)ﺑﺮﺍﻯ ﺗ&= #65200;کیه ﻨﻔس ﻣﻨﺎﺳﺐ ﺁ&#= 65253; ﻣﺮﺣﻠﻪ ﮐﻪ ﺳﺎ&= #65247;ﻚ ﺑﺪﺍﻥ ﺑﺮﺳﺪ،= 5153;ﻧﮕﺎﻩ ﺑﭙﻠّﻪ ﺑﻌﺪﻯ &#= 65169;ﺮﺗﺮ ﺑﻌﺪﻯ ﻣﻴﺮﻭﺩ. = ﻭﺍﻟّﺎ ﭼﻪ ﺳﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺑﺎ ﺷﺎﻳﺴﺘﮕﻰ &= #64400;ﻤﺘﺮﻯ،ﻭ ﺑﺪﻭﻥ ﺷﺮﻁ ﮐﺎ&= #65235;ﻰ، ﺗﮑﺎﻣﻞ ﻣﺮﺣﻠ&#= 65258; ﺑﻌﺪﻯ ﻭ ﺷﻬﻮﺩ = ﺁﻥ ﺑﺮﺳﺪ، ﻭ ﺩﺭ ﻣ&= #65198;ﺣﻠﻪ ﺑﻌﺪﻯ ﻟﻨﮓ ﺑﻤ&= #65166;ﻧﺪ. ﻭ ﻟﺬﺍ ﻣﻨﻄﻘﺎ = ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔﺰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻬ= ;ﻮﺩﻯ ﻧﻤﻴﺪﻫﺪ،ﻣﮕA= 198; ﭘس ﺍﺯ(ﺷﺮﻭﻁ ﻟ&= #65166;ﺯﻡ)ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ،ﻳ= 5166;(ﺣﺪّ ﮐﻔﺎﻳﺖ)ﻭﮐﻮﻓ&#= 65258; ﻭﻟﺎﻳت علیّ ᥾= 1;ﻣﺤﻤﺪ ﺑﺮﺳﺪ. ﮐﻪ ﺑﺸﻬ= ﻮﺩ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65261;ﺩ. ﺑﺨﺼﻮﺹ ﺩﺭﺳﺎ&#= 65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ &= #65261;ﻋﻠﻰّ ﮐﻪ ﭘﺶ ﺍﺯ ﭘﻨﺞ= ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65182; ﺗﻦ ﺁﻝ ﻋﺒﺎ،ﻭ &= #64344;س ﺍﺯﺁﺧﺮﻳﻦ ﺁﺯ&#= 65251;ﺎﻳﺸﺎﺕ ﺳﺨﺖ ﺍﻟﻬﻰ،ﺍ= 5199; ﺍﺟﺮﺍﻯ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﻣﺒﺮﺳﺪ. = ﻭﻟﻰ ﻣﮕﺮ ﺑﺎﻳﻦ ﺳﺎ&= #65193;ﮔﻰ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 65198; ﻣﺤﻨﺖ ﻭ ﻣﺸﮑﻞ = ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺳﺎﻟﻚ ﺩ= ﺳﺖ ﻣﻴﺪﻫﺪ؟ ﻭ ﻟﺬ&#= 65165; ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﺯ = ﻗﺒﻞ ﻣﻴﺪﺍﻧﻨﺪ، ﺷ= 5166;ﻳﺴﺘﮕﻰ ﻋﺒﻮﺭ ﺍﺯ ﻣﺮﮒ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،ﺑﺮﺍ= 5263; ﺷﻬﻮﺩ ﻫﻢ ﺍﮐﻨ&= #65262;نی ﻮﻣﻘﺮﺭ ﻗﺎﺋﻢ &= #65255;ﺪﺍﺭﻧﺪ، ﺁﻧﻬﺎ ﺭﺍ ﺑﺸﻬ&= #65262;ﺩ ﻣﺼﻄﻔﻮﻯ ﻧﻴﺰ &= #65255;ﻤﻴﺮﺳﺎﻧﺪ. ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺷﻬ= ﻮﺩ ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺮﺗﻀﻮﻯ ﻋʌ= 48;ﻰّ ﺑﺎﻗﻰ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ. ﮐﻪ ﭼﻮﻥ ﺩﺭ ﻣﺮ= ﮒ ﻃﺒﻴﻌﻰ ﻭﻓﺎﺕ &= #64400;ﻨﺪ،ﺁﻧﮕﺎﻩ ﺣﺘﻤﺎ ﺑﺼﻮﺭﺕ &= #65251;ﺼﻄﻔﻮﻯ ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65268;ﺮﺳﺪ. ﻭﺑﻌﺮﺵ ﺭﺣﻤﺎ&#= 65253; ﻧﻴﺰ ﺩﺭ ﺭﻭﺡ ﺑ= ﺮﺍﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﻣﻴﺮﻭﺩ. = ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ، ﺍﻟﺒﺘﻪ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﮐﻤﺘ&#= 65198;،ﻭ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ ﺗﺮﻯ ﺭ&= #65183;ﻌﺖ ﺩﺭ ﻋﺼﺮﻭﻟﺎﻳ&#= 65174; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﻴﮑﻨﺪ. ﺁﻧﮕﺎﻩ ﺷﺎﻳﺪ &= #65255;ﺘﻮﺍﻧﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻧﻰ ﺑﺮﺳﺪ. ﻭ ﻳﺎ ﻳﺎ= ; ﺳﺨﺘﻰ ﺑﻴﺸﺘﺮﻯ، ﻭ ﻳ&#= 65166; ﺑﺎ ﺗﻮﻟﺪﺍﺕ ﻣ&= #64401;ﺮﺭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ. ﻭ ﺍﮔﺮ ﺩﻭﭼﺎﺭ = ﮐﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﻧ&= #65208;ﻮﻧﺪ. ﭘس ﺳﺎﻟﮑﺎﻥ ﺍ&#= 64400;ﻨﻮﻥ ﮐﻪ ﺧﻮﺩﺭﺍ ﻣﺤ&= #65198;ﻭﻡ ﺍﺯ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺼﻄﻔﻮﻯ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ،ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﺑﺎ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﭙﻴﺮ ﺍﻟﻬﻰ،= 5261;ﺗﻮﺳّﻞ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65227;ﺒﺎﺩﻯ،ﻭﺍﻧʋ= 84;ﺎﻡ ﺟﺪّﻯ ﻭ ﻋﺎﺷﻘ&#= 65166;ﻥ ﻭ ﻓﺮﺩﻯ ﺍﺯ ﺩﺳ= ﺘﻮﺭﺍﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻨ&= #65252;ﺎﻳﻨﺪ،که ﺒﺎ ﺗﺰﮐﻴﻪ ﺑﻴ&= #65208;ﺘﺮ ﺑﺪﺍﻯ ﺍﻟﻬﻰ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ. ﺍﮔﺮ ﺑ= ﺤﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺭﺳﻴﺪ. ﺗﺎ = ﺷﺎﻳﺪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺸ&= #65260;ﻮﺩ ﻣﺼﻄﻔﻮﻯ ﺑﺮﺳ&#= 65194;. ﻭ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ= ﺍﺯ ﻣﺮﮒ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺑﺮﺳﺪ. ﮐﻪ ﺩﺭ ﻧ= ;ﻮﻉ ﻓﻮق ﺒﺸﺮﻯ ﻟﻨ&#= 64403; ﻧﻤﺎﻳﻨﺪ،ﻭﺑA= 166;ﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺳ&= #65240;ﻮﻁ ﻧﮑﻨﺪ ﻭﮐﺎﺭﻯ &= #65197;ﺍ ﮐﻪ ﺍﻣﺮﻭﺯ ﻧﻤ&= #65264; ﮐﻨﺪ،ﺩﺭ ﺁﻳﻨ= 5194;ﻩ ﻭ ﺷﺎﻳﺪ ﺳﺨﺖ ﺗ= ﺮ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;،ﭘس ﺑﻬﺘﺮ ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭ ﻫ= ﻢ ﺍﮐﻨﻮﻥ ﺷﻮﺩ . ﺩ= ;ﺭ ﻣﺮﺩﺍﻥ ﺍﻟﻬﻰ &= #65169;ﻮﺳﻴﻠﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺑﺪﻭﻥ ﺗﻌﻠﻴﻢ &= #65239;ﺒﻠﻰ ﻭ ﻳﺎ ﺗﺠﺮﺑﻪ ﻣ= ﻄﻠﺐ ﻋﺮﺿﻪ ﺷﺪﻩ، ﺧ&#= 65262;ﺩ ﻗﻴﺎﻓﻪ ﺟﻬﺎﻥ &= #65197;ﺍ ﻋﻮﺽ ﻣﻴﮑﻨﻨﺪ. = ﻋﻠﻮﻡ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻣﻮﺭ ﻟﺪ= ﻧّﻰ ﺍﺩﺭﺍﻙ ﻣﺨﺼﻮ&#= 65211;ﻰ ﺍﺳﺖ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ،ﮐﻪ ﺍﺯ ﺑﺎﻟﺎﺗﺮﻫ&#= 65166; ﻳﺎ ﺁﻳﻨﺪﻩ ﻫﺎ = ﻭﻣﻘﺎﻣﺎﺕ ﺑﺮﺗﺮ ﺭﺳﻴﺪﻩ&#= 1548;ﮐﻪ ﺗﻨﺰﻳﻞ ﺫﻫﻦ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺷﺪﻩ ، ﻭ = ﺑﺮﺣﺴﺐ ﺗﻮﺍﻥ،ﺑﻴﺎﻥ = 5199;ﺑﺎﻧﻰ ﻭﻧﻈﺮﻳﻪﭘﺮﺩ= 5165;ﺯﻯ ﺁﻧﻬﺎ ﻣﻴﮑﻨﻨ&#= 65194;. ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ &= #65255;ﺎﺳﻮﺗﻰ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ &= #65255;ﻴﺰ ﺩﺭﻙ ﺁﻥ ﻧﻤﻰ ﮐ= ﻨﻨﺪ. ﮔﺮﭼﻪ ﺳﻌﻰ ﻫﻢ = ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﮔﺮﮐﻮﺷﺶ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﮔﺮﺩﺩ. ﺍ= ﺻﻄﻠﺎﺣﺎ ﻣﻴﺴﻮﺯﻧﺪ،ﻳA= 166; ﺑﺠﺎﻯ ﺗﺮﺑﻴﺖ &= #65261; ﺗﻌﺎﻟﻰ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺗﺮ ﻣﻴﮕﺮﺩﻧﺪ. = ﺯﻳﺮﺍ ﺍﻧﮑﺎﺭ ﻭ ﺗﮑﺬ&= #65267;ﺐ ﻧﻔﺮﺕ ﺁﻭﺭ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺗﻮﻗّﻒ ﻗﻬﻘ&#= 65198;ﺍﻯ ﺭﻭﺡ ﺷﺨﺺ ﻭﻗﻄ&= #65226; ﻳﺎ ﺗﻴﺮه ﺸﺪﻥ &= #65197;ﻭﺍﺑﻂ ﺍﻭ ﺑﺎﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺸﻮﻧﺪ. چه ﺮ&#= 65203;ﺪ ﮐﻪ ﺑﻌﺪﺍ ﺑﺨﻮ&= #65165;ﻫﻨﺪ،ﺑﺎ ﺍﻭﻟﻴﺎی اﻟﻬA= 264; ﻭﻃﺮﻳﻘت اﻟﻬA= 264; ﺑﺨﻮﺍﻫﻨﺪ ﺍﺭ&#= 65175;ﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺁﻧﮕﺎﻩ ﺗﻄﺒﻴ&#= 65238; ﻭ ﺑﻴﺎﻥ ﻭﺗﻮﺟ&= #65268;ﻪ ﺍﻣﻮﺭ ﻟﺪﻧّﻰ &#= 65169;ﺎ ﻣﻨﻄﻖ ﻣﺎﺩﻯ،= 5193;ﺭ ﻧﺴﺦ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻣﺘﻮﺳﻂ، ﻣﻤﮑ= 5254; ﻧﺨﻮﺍﻫﺪ ﺷﺪ. ﻟ= ﺬﺍ ﺁثاﺭ ﺟﺪﻳﺪ ﻭ &#= 65165;ﺷﻌﺎﺭﭘﺮﺑﺎʋ= 97;،ﻭ ﻃﺮﺡ ﻗﻮﺍﻧﻴﻦ &= #65183;ﺪﻳﺪ،ﻭﺣﺘﻰ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻭ &= #65165;ﮐﺘﺸﺎﻓﺎﺕ ﭘﺬﻳﺮﻓﺘﻪ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭﻟﻰﺍﺯ ﻋﻠّﺖ &#= 65261; ﻣﮑﺎﻧﻴﺰﻡ ﺁﻥ &= #65191;ﺒﺮﻯ ﻧﺪﺍﺭﻧﺪ. ﻭ ﻗﻄ= ﻌﺎ ﺟﺰ ﺗﺪﺑﻴﺮ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﻨﻈﻴﻢ ﻫﺴﺘ&= #65264;، ﮐﻪ ﺑﺴﻮﻯ ﺁﻳﻨ&= #65194;ﻩ ﺗﮑﺎﻣﻞ ﻫﺴﺘﻰ &= #65261;ﺭﻭﺡ ﺍﻧﺴﺎﻧﻬﺎ،ﻧA= 252;ﻴﺘﻮﺍﻥ ﺗﻮﺟﻴﻪ ﺩﻳﮕﺮ&#= 65263; ﮐﺮﺩ. ﻭ ﺗﻮﺟیه &= #65170;ﺎ ﺍﺗﻔﺎﻕ ﻳﺎ ﻋﻠ&= #65246; ﻓﺮﺍﻣﻮﺷﻰ ﺷﺪ&#= 65257; ﻳﻚ ﺭﻭﻯ ﺩﻳﮕﺮ = ﺍﺯ ﺣﻘﻴﻘﺖ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﺑﻬﺘﺮ ﺧﻮﺩ ﻣﻨ&= #64401;ﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺣ= ﺘﻤﺎﻟﺎ ﺟﺒﺮﺍﻥ ﻧﭙﺬﻳ&#= 65198; ﺍﺳﺖ. ﻭﺗﻤﺎﻡ ﻧ= ﻈﺮﻳّﺎﺕ ﻋﺮﻓﺎﻥ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺍﺯ ﻫﻤ= 5268;ﻦ ﮔﻮﻧﻪ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧﻰ ﻭ ﺍﻟﻬﻰ&= #1548;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺮﭼﺸﻤﻪ ﻣʌ= 28;ﺮﻓﺖ ﺩﺭ ﻫﺴﺘﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﺍﻧﺴﺎﻥ،ﻧﺮﺩA= 169;ﺎﻧﻰ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65227;ﻘﻠﻰ ﻭ ﺍﺧﻠﺎﻕ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﻭ= ﻗﺘﻰ ﺍﻣﻮﺭﻋﺮﻓﺎﻧ= 5264; ﻭ ﻟﺪﻧّﻰ ﺭﺍ ﻣ&= #65268;ﻔﻬﻤﺪ،ﺑﺎ ﻧﺪﺍﻧﺴﺘﻦ ﻋﻠ&#= 65246; ﺁﻥ ﻣﻰ ﭘﺬﻳﺮﺩ.= ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65260;ﻤﺎﻥ ﻣﺮﺍﺗﺐ ﻟﺪﻧّ= 5264; ﺑﺮﺳﺎﻧﺪ. ﺑﺎﻟ&= #65156;ﺧﺮﻩ ﻫﺮﮐس ﺑﺎﻳﺪ ﺩ&#= 65197; ﺧﻮﺩ ﺑﻴﻨﺪﻳﺸ&#= 65194;، ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺍ= ﻳﻦ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﻗﺒﻠﻰ،ﻭﮐﺮﺍA= 251;ﺎﺕ ﻧﻮﻋﻰ ﺑﺎﻟﻔﻌ&#= 1604; ﺪﺭ ﺭﻭﺍﻥ ﺩﺍﺭ&= #65193;،که ﻤﻴﺘﻮﺍﻧﺪ ﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ،ﺩﺭ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺗﺤﻘﻖ ﺑﺪﻫﺪ. ﻟ= ﺬﺍ ﺷﻨﻴﺪﻥ ﺩﺭ ﻋﺮ&= #65235;ﺎﻥ ﮐﺎﺭﺳﺎﺯ ﻧﻴﺴ&#= 65174;،ﮔﺮﭼﻪ ﺯﻣﻴﻨﻪ ﺳﺎﺯﻯ &= #65169;ﺮﺍﻯ ﺁﻳﻨﺪه ﻤﻴﺒﺎ= 5207;ﺪ. ﻭﻟﻰ ﺩﻳﺪﻥ ﺷﺨ&= #65212;ﻰ ﻟﺎﺯم اﺳﺖ. ﺁﻧ&#= 65260;ﻢ ﭘس ﺍﺯ ﺗﻠﺎﺵ ﻟ&= #65166;ﺯﻡ،ﻭﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻭﺭﺍ&#= 65259;ﻨﻤﺎﺋﻰ ﺭﻩ ﺭﻓﺘﮕﺎﻥ ﺍ&= #65247;ﻬﻰ، ﻭ ﺑﺎﻋﺸﻖﻭﺗﺴ&#= 65248;ﻴﻢﻭﺻﺪﺍﻗﺖš= 8;ﻭﻧﻪﺑﺎﻋﻘﻴﺪ&= #65257;ﻣﺬﻫﺒﻰﻭﻓﻠA= 204;ﻔﻰ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br style=3D'mso-sp= ecial-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM085><span dir=3DLTR>M085</span></a><span dir=3DLTR> </spa= n><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>شخصیّت فردی </span></b><b><span dir=3DLTR><o:p></o:p></spa= n></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﺮ= ﻣﻮﺟﻮﺩﻯ ﺍﺯ ﺗﺤﺖ ﺃﺗﻢ،&#= 65175;ﺎ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﻓ&= #65212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ، ﻧ&= #65258; ﻓﻘﻂ ﺍﺣﺴﺎﺵ ﺷ&= #65192;ﺼﻴّﺖ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﺪ، ﮐﻪ ﺣﺘﻰ ﻣﻌﺎﺩ&= #65245; ﺧﻮﺩ ﺩﺭ ﻫﺴﺘﻰ = ﻧﺪﺍﺭﺩ. ﻭﻟﺬﺍ ﻣﻴﮕﻮﻳ&#= 65250;، ﺣﺘﻰ ﻳﮕﺎﻧﻪ ﺩ&= #65165;ﻧﺴﺘﻦ ﺍﻓﺮﺍﺩﺩﺭﺍﻧ= 5262;ﺍﻉ ﻧﻴﺰ ﺩﺭﺳت ﻨﻴ&#= 65204;ﺖ. ﻭﻟﻰ ﻣﺎ ﺑﺮﺍﻯ = ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ، ﺧﻮﺩ ﻭ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺍﻳﻦ ﻃﺒﻘﻪ ﺑﻨ&= #65194;ﻳﻬﺎ ﺭﺍ ﻣﻴﮑﻨﻴﻢ. ک&= #1607; ﺑﮕﻮﺋﻴﻢ، ﮐﻪ &#= 65165;ﺯ ﺍﻳﻦ ﺣﺪّ ﺗﺎ ﺁ&= #65253; ﺣﺪّ ﺭﺍ ﺍﻧﺴﺎ&#= 65253;،ﻳﺎ ﻣﻴﻤﻮﻥ ﻭﻏﻴﺮ&#= 65257; ﻣﻴﺨﻮﺍﻧﻴﻢ . ﺷ= ﺨﺼﻴّﺖ ﺍﻧﺴﺎﻥ، ﻫﻤﺎ= 5253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺃﺯ= ;ﻝ ﻭ ﺍز ﺃﺻﻞ ﺍﻟﻬ&= #65264; ﺧﻮﺩ، ﺍﻗﻴﺎﻧ= 5262;س ﺑﻰ ﮐﺮﺍﻥ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺟﺪﺍ ﺷﺪ&= #65257;،ﻭ ﺩﺭﭘﺎﺋﻴﻦ ﺗﺮ&#= 65267;ﻦ ﻭﺿﻊ ﻣﻤﮑﻦ ﻗﺮ&= #65165;ﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮔﺮﻓﺘﻪ ،&= #65175;ﺎ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻃﺒﻖ ﻓﺮﻣﻮﻝ ﻭ = ﻓﺮﻣﺎﻥ(ﮐﻦ ﻓﻴﮑﻮﻥ)ﺑﺎﻳﺪ &= #65165;ﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ،ﻭ ﺳﻌی ﺒﺎ ﻭﺳﺎﺋ&#= 65246; ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﮑﻤﺎﻝ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩ، ﺑﺨﺪﺍﻭ= 5255;ﺪ ﺍﻟﻠﻪ ﻧﺰﺩﻳﮑ&#= 65176;ﺮﻭﺗﻘﺮّب ﺠﻮﻳﺪ. ﻭﮐﺮّﻭ&#= 65169;ﻰ ﺗﺮ ﮔﺮﺩﺩ. ﻭ ﻫﺮ= ;ﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻝ ﺍﻳﺪﺁﻝ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺧﻮﺩﺭﺍ ﺑ&= #65268;ﺎﺑﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﺮچه گفتی= 605; (ﻧﻮﻉ)ﻋﻤﻠﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻭﻟﻰ ﺍﺯ ﺩﻳﺪ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﺮﺍﺣﻠﻰ ﺟﺪﺍ &= #65165;ﺯ ﻫﻢ، ﺩﺭﻣﺴﻴﺮ &#= 65187;ﺮﮐﺖ ﺑﺴﻮﻯ ﺧﺪﺍ ﻫﺴ&= #65174;. ﮐﻪ همان ﺗﺠﻠ¡= 7;ﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻭﺍﺻﻞ ﺑﺎﻳﻦ &= #65175;ﺠﻠّﻴﺎﺕ،ﺍ᥾= 7;ﻦ ﻫﻤﺎﻧﻰ ﺁﻧﺮﺍ &= #65251;ﻴﻴﺎﺑﺪ. ﮔﻮﺋﻰ ﻳﻚ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸت ﺒﺨﻠﻖ ﺷﺎﻫﺪ ﺗ&= #65262;ﻟﺪﻯ ﺩﺭﺟﻬﺎﻥ ﻭﺗﺠ&#= 65204;ّﻢ ﺍﻧﺴﺎﻧﻰ ﺁﻥ ﺗ&= #65184;ﻠّی اﺳﺖ. ﻭﺩﺭ ﻭﺍﻗ&= #65226;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺎﻫﺪ ﺁﻥ ﺗA= 184;ﻠّﻰ ﺍﻟﻬﻰ،ﺧﻮﺩ ﻋ= 5198;ﻭﺝ ﻭ ﺍﺳﺮاء ﻭ ﺃﺭ&#= 65183;ﻤﻨﺪﻯ ﺟﺪﻳﺪﻯ ﻳﺎﻓﺘ&#= 65258; ﺍﺳﺖ. ﻭﻧﺰﻭﻝ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺩﺭ ﺳﻮﺭﻩ ﻗﺪﺭ = ﺍﺯ ﻧﺰﻭﻝ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﻣﻠﺎﺋﻚ ﺻﺤﺒ&#= 65174; ﻣﻴﺸﻮﺩ. ﻋﻤﻠﺎ = ﺻﻌﻮﺩ ﺳﺎﻟﻚ ﺑﺂﻥ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬی اﺳﺖ. ﻭﻟ&#= 65264; ﺩﺭ ﺩﻝ ﻭﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻧﺰﻭﻝ ﺩ&= #65203;ﺖ ﺩﺍﺩﻩ. ﮐﻪ ﻧﺴﺨ= ﻬﺎﻯ ﺍﺯ ﺁﻥ ﻭﺟﻮﺩ ﺍ= ﻟﻬﻰ ﺩﺭ ﺩﻝ ﮐﺎﻣﻞ ﺍ= ﻟﻬﻰ ﻧﻘﺶ ﻣﻰ ﺑﻨﺪﺩ.= ﻭﺗﻤﺎﻡ ﺳﻮﺍﺑﻖ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺭﻭﺡ،ﺩﺭ ﻣﺠﻤ= 5262;ﻋﻪ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ، ﻭﺍ= 5255;ﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65235;ﺮﺍﻭﺍﻥ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;، ﺧﻮﺩﺭﺍ ﺑﻌﻘﻞ &= #65261; ﺍﻣﮑﺎﻧﺎﺕ ﻭﮐ&#= 65198;ﺍﻣﺎﺗﻰ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﺑﺘﻮﺍﻧﺪ ﺍﺑﺘﺪﺍ ﺑﺎ ﭘﻨ&= #65182; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65239;ﺒﻞ ﺍﺯ ﻣﺤﻤﺪ،ﺑﻤ= 5198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺳﺪ. = ﮐﻪ ﻧﺎﻡ ﺷﻨﺎﺳﺎﺋ&#= 65264; ﺁﻧﻬﺎ ﺩﺭ ﻃﺮﻳ&= #65240;ﺖ ﻣﺤﻤﺪﻯ ﭘﻨﺞ ﺗ&= #65254; ﺁﻝ ﻋﺒﺎ،ﻣﺬﮐ= 5262;ﺭﺩﺭ ﺣﺪﻳث ﮐﺴﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﻫﻤﻪ ﻣﻨﺎﺑ&= #65226; ﺗﺸﻴّﻊ ﻭﻣﻨﺎ= 5169;ﻊ ﺗﺴﻨّﻦ،ﺍﺯ ﺍA= 267;ﻦ ﺭﻭﺍﻳﺖ ﻣﻌﺘﺮ&#= 65233; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﺎ= ﻳﺪ ﺧﻮﺩ ﺑﺎ ﭼﻬﺎﺭ = ﻋﻀﻮ ﻭ ﺃﻫﻞ ﺧﻮﺩﺭﺍ = ﺑﺰﻳﺮ ﻋﺒﺎﻯ ﻳﻤﺎﻧﻰ &= #65193;ﺭ ﻣﻨﺰﻝ ﻓﺎﻃﻤﻪ &= #65183;ﻤﻊ ﮐﺮﺩ،ﻭﺗﻮﺻﻴA= 234; ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬ&#= 65264; ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻮ&= #65193;. ﺗﺎﺳﺎﻟﮑﺎﻥ ﻭ&#= 65247;ﺎﻳت ﻤﺤﻤﺪﻯ،ﺁﻧﻬA= 166; ﺭﺍ ﻭﺳﻴله ﺘﻘ= 5198;ّب ﻮﺗﻌﺎﻟﻰ ﺭﻭﺡ &= #65191;ﻮﺩ ﮐﻨﻨﺪ. ﮐﻪ ﺑﻨﻮ= ﺭ ﻗﺎﺋم ﻤیرﺳﻨʋ= 94;. ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #65259;ﺮ ﮐﻠﻤﻞ ﻣﺤﻤﺪﻯ &= #65199;ﻧﺪﻩ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺍ= ﺳﺖ. ﻭ ﻣﻘﺎﻡ ﺣﺴﻨﻰ = ﻫﺮﺍﻣﺎﻡ ﺯﻣﺎﻧﻰ ﺁﺷﮑﺎ&#= 65197; ﻳﺎ ﻏﻴﺮ ﺁﺷﮑﺎ&= #65197; ﭼﻮﻥ ﺍﮐﻨﻮﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻣﻘﺎﻡ ﻓﺎﻃﻤ&#= 65264; ﺻﺎﺣﺐ ﺭﺣﻢ ﻭﻟ&= #65166;ﻳﺖ،ﻭﻣﺎﺩﺭ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 4400;ﻪ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺩ&= #65197; ﺭﺣﻢ ﺧﻮﺩ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ ﺁﻣﺎﺩﻩ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣ&= #65240;ﺎم ﻤﺮﺗﻀﻮﻯ،ﮐﻪ = 5203;ﻤﺒﻮﻝ ﻣﻘﺎﻡ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻣﻘﺎﻡ ﻣﺤﻤﺪ&#= 65263; ﻭ ﻣﺼﻄﻔﻮﻯ ﻟﺎ&= #65199;ﻡ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ&#= 65239;ﺎﺋﻢ،ﻭﭘس اﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ&= #65199; ﻣﺮﮒ ﻣﻴﺒﺎﺷﺪ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﺩﻭ ﻗﺮّﻩ ﺷﻬﻮ&#= 65193;ﻯ ﺟﺪﻳﺪ ﻣﺤﻤﺪ،= 5267;ﺎﻫﻤﺎﻥ(ﻗﺮﺁʌ= 53;)ﮐﻪ ﺷﺮﻁ ﻧﺠﺎت ﻮ ﺩ&= #65191;ﻮل ﺪﺭ ﺳﺎﻳﻪ ﻋﺮش &= #65198;ﺣﻤﺎﻥ ﺑﺮﺍﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭘس اﺯ= ﻣﺮﮒ ﻣﻴﺒﺎﺷﺪ. ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﺳﺖ،ﺑﺎ ﺗﻤﺎ= 5249; ﺳﻮﺍﺑﻖ ﻣثبت A= 261;ﻣﻨﻔﻰ ﺍﻭ. ﻭﻟﻰ ﭼﻮﻥ ﻫ= ;ﻴﭻ ﺭﻭﺣﻰ ﺟﺰ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185;،ﭘﺎﮐﻰ ﻣﻄﻠﻖ ﻧﺪﺍﺭﺩ. = ﭘس ﻫﺮ ﺗﻌﺎﻟﻰ ﻫﻢ = ﮐﻪ ﭘﻴﺪﺍ ﮐﻨﺪ،ﺑ= 5166;ﺯ ﺷﺎﻳﺴﺘﻪ ﺭﺳﻴ&#= 65194;ﻥ ﺑﻤﻄﻠﻖ ﺍﻟﻠﻪ &= #65255;ﻴﺴﺖ. ﮐﻪ ﻫﻤﻪ ﺑﺎﻳﺪ = ﻋﺎﻗﺒﺖ ﺑﺎﺯﮔﺸﺖ ﺑﺎﻟ&#= 65248;ﻪ ﮐﻨﻨﺪ. ﮐﻪ ﺍﺯ ﺃ= ;ﺯﻝ ﺷﺮﻭﻉ ﺷﺪﻩ،ﻭ= 5175;ﺎ ﺃﺑﺪ ﺑﻰ ﭘﺎﻳﺎ&= #65253; ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻧﻮﻋﻰ ﺍﺩﺍﻣﻪ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﺍﻧﺴﺎﻥ = ﺩﺭ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﻣ&= #65184;ﻤﻮعه اﻯ ﮐﺮﺍﻣﺎﺕ ﻭ&#= 65165;ﻣﮑﺎﻧﺎﺕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ &= #65255;ﻮﻋﻰ ﺑﺎﻟﻔﻌﻞ ﺧﺎﺹ &= #65197;ﺍ ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﻣ= ﻴﺘﻮﺍﻧﺪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ ﺗﺎﺣﺪ&#= 1617;ﻯ ﺗﺤﻘﻖ ﺩﻫﺪ. که کسی ﺗﻤﺎﻡ ﺑﺎA= 247;ﻘﻮّهﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺗﺤﻘّﻖ ﺩﻫﺪ. ﻭ&= #65259;ﻢ ﻓﺮﺻﺖ ﻭ ﺍﻣﮑﺎ&= #65253; ﺭﺳﻴﺪﻥ ﺑﺘﺤﻘ&#= 65238; ﻣﻄﻠﻖ ﭘﺎﮐﻰ ﻧ&= #65268;ﺴﺖ. ﭘس ﺗﻮﻟﺪﺍﺕ ﺍ&#= 65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻤ&= #64381;ﻨﺎﻥ ﺩﺭ ﭘﻴﺶ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ. ﻭ ﻋﮑس ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﻋﺪﻡ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭ ﺍﺗﻠﺎ&= #65233;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﺮﺍﻣﺎﺕ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻭﺑ&= #65166;ﺯﮔﺸﺖ ﺑﮕﺬﺷته ها ﻭʋ= 75;ﻮﻟﺪ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﻧﺴ= ﺨﻬﺎ ﻭﻣﺴﺨﻬﺎ ﻭﻓﺴ&#= 65192;ﻬﺎ ﻭﺭﺳﺨﻬﺎ ﻭﻭﺳ&#= 65190; ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﺗ= ﺎ ﭼﻘﺪﺭ ﺍﻧﺤﺮﺍ&#= 65233; ﺩﺭ ﺗﻮﻟﺪ ﻓﻌﻠ&= #65264; ﺑﺸﺮﻯ،ﺑﺎ ﻋﻘ= 5246; ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 548; ﺳﺘﻤﮑﺎﺭﻯ ﻭ ﻓ&= #65204;ﺎﺩ ﺑﺨﻮﺩ ﻭ ﺩﻳﮕﺮ&= #65165;ﻥ ﻭ ﻫﺴﺘﻰ ﺷﺪﻩ ﺑ= ﺎﺷﺪ. ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺧﻮﺩ، &#= 65169;ﻴﻚ ﻧﻮﻉ ﻧﻴﺎﺯﻣﻨ&#= 65194; ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯ&#= 65257; ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻣ&= #65268;ﺮﻭﺩ ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ&= #65187;ﺘﻰ ﺻﺪ ﺑﺎﺭﻩ،ﺑﻨ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﻓﻄﺮﻯ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﻭ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺑﺮﺳﺪ. ﭘس ﻃﻔﻞ = ﺩﺭ ﺁﻏﺎﺯ،ﺑﺎ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﻤﺎﻥ ﮐﺮﺍﻣﺎﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺭُﺷﺪ ﺟﺴﻤﻰ،A= 261; ﺑﻌﺪ ﺭﺷﺪ ﺫﻫﻨ&= #65264; ﻣﻴﻨﻤﺎﻳﺪ،ﮐA= 258; ﺁﻏﺎﺯ،ﻋﻘﻞ ﺁ= 5199;ﺍﺩ ﻣﺎﺩﻯ ﺍﺳﺖ، ﻭ &= #65191;ﻮﺩ ﺳﺮﻯ ﺍﻧﺴﺎﻥ ﻋ&= #65166;ﻗﻞ ﻭ ﺁﺯﺍﺩ. ﺍﻣﺎ ﺍ= ;ﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺗﺮ،ﺍﻳ= 5256;ﮑﻪ ﺁﺯﺍﺩﺍﻧﻪ ﺁﺯ&#= 65165;ﺩﻯ ﺧﻮﺩﺭﺍ ﻗﺮﺑﺎ&#= 65255;ﻰ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﻧﻮﻋﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑ= ﺎﻟﻘﻮهﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻫﻢ ﺍﮐ&= #65256;ﻮﻥ ﺗﻀﻤﻴﻦ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﺍﺯ ﺍﻣﻨﻴّ&#= 65174; ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺯ&= #65255;ﺪﮔﻰ ﻓﻌﻠﻰ ﻧﻴﺰ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ. ﻃﻔﻞ ﺩﺭ= ﺗﺮﺑﻴﺖ ﺧﺎﻧﻮﺍﺩﮔﻰ ﺧ&#= 65262;ﺏ ﻳﺎ ﺑﺪ،ﻭﺩﺭ ﺗ&#= 65198;ﺑﻴﺖ ﻣﺪﺭﺳﻰ ﻭ ﻋﻠﻤ&= #65264; ﺩﺭﺳﺖ ﻳﺎ ﻧﺎﺩ&= #65197;ﺳﺖ،ﻣﺠﻤﻮعه اﻯ ﺍﺯ ﻣﻌﺎﻳﺐ &= #65261;ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤﭙﻠﮑس &#= 64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻧﻔ= س اﻣّﺎﺭﻩ ﺧﻮﺩA= 197;ﺍ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 548;ﺑﺮﺍﻯ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ&= #1579;رﻭﺕ ﺍﻧﺪﻭﺯﻯ ﻭﺳﺘ&#= 65252;ﮕﺮﻯ ﺟﺎه ﻄﻠﺒﺎنه A= 262; ﺑﺰﺭﮒ ﻣﻨﺸﻰ ﻭ&= #65165;ﺩﺍﺭ ﻣﻴﮑﻨﺪ. ﺍﻣﺎ ﺍ= ﮔﺮ ﻋﻘﻞ ﺑﻬﺘﺮﺷﺪ&#= 1607; ﺒﺎﺷﺪ،ﺍﻧﺴﺎA= 253; ﺑﺎ ﺗﻔﮑّﺮ ﻭﻫ&#= 65194;ﺍﻳﺖ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ &#= 65183;ﻬﺎﻥ،ﺑﻌﻘﻞ ﻟﻮّﺍﻣﻪ ﻣﻠﺎ= 5251;ﺖ ﮐﻨﻨﺪﻩ ﻭﺍﻧﺘ&#= 65240;ﺎﺩ ﮐﻨﻨﺪﻩ ﺧﻮﻳﺸ&#= 65176;ن ﻤﻴﺮﺳﺪ،ﮐﻪ ﺧ= 5262;ﺩ ﺭﺍ ﺑﺎ ﺗﻤﺎﻡ ﺍ= ﻳﻦ ﺁﻣﻮﺯﺷﻬﺎ، ﻫ= 5256;ﻮﺯﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻭﺷﺎﻳ&#= 65194; ﻫﻢ ﻣﻨﺤﺮﻑ ﺩﻳ&= #65194;ﻩ ﻭ ﺑﻔﮑﺮ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﻭ ﺑﺎ ﮐﻤﻚ ﺍﺳﺘﻌ&= #65194;ﺍﺩﻫﺎﻯ ﻗﺒﻠﻰ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65169;ﺸﺮﻯ ﺑﺘﺤﻘﻖ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺎﮐﻨﻮﻥ ﺩʋ= 97; ﻧﻄﻔﻪ ﻣﺎﻧﺪﻩ،ﻭ ﺣﺘ= 5264;ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﻬ&= #65166; ﻣﺮﮒ ﺩﺭ ﻧﻄﻔﻪ = ﺩﺳﺖ ﺩﺍﺩﻩ،که ﺒﺎʌ= 27;ث ﻋﺪﻡ ﺗﺤﻘّﻖ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5208;ﻮﺩ، ﻭﻳﺎ ﭘﻴﺸﺮﻓﺖ &= #65155;ﻧﺪکی ﺪﺍﺭﺩ. ﻭﻧﺎﺭﺳ&= #65166;ﺋﻰ ﺷﻬﻮﺩﻯ،ﻭ ﺳﺨ= 5176;ﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ = ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬی ﺪﻭﭼﺎﺭ &#= 65251;ﻴﮕﺮﺩﺩ ﮐﻪ ﺑﺎﺯ ﺧﻮﺩ ﻏ= ﻨﻴﻤﺘﻰ ﺍﺳﺖ. ﺗﺎ ﺩﺭ ﺗﻮ= ;ﻟﺪ، ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ، ﺧﻮﺩﺭﺍ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﻋﻘﻠﺎﻧﻰ ﺑﻴﺸ&#= 65176;ﺮﻯ، ﻫﻤﺮﺍﻩ ﻓﺮﺻﺖ &= #64344;ﻴﺸﺮﻓﺘﻬﺎﻯ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ،ﺧﻮﺩﺭﺍ ﺩﺭﺣﺪّ ﮐﻔﺎﻳ= 5174; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺎﻧ&#= 65194;. ﮐﻪ ﺷﺮﻁ ﻟﺎﺯﻡ = ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﺭﻓﺘﻦ ﺑﺎﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺗﺰﮐﻴﻪ ﻧﻔس ﮐ&#= 65258; ﺗﺠﺪﻳﺪ ﺣﻴﺎﺕ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ،ﻭ ﺗ= 5188;ﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺍﺳﺖ،ﺷﺎﻣﻞ ﺗ= 5192;ﻠﻴﻪ ﺍﺯ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ، &#= 65261;ﺗﻤﺎﻡ ﻣﻌﺎﻳﺐ ﺁﻥ ﺣﺪ&= #1617; ﺃﻗﻞ ﺑﺎ ﺩﻩ ﺩﺭ= ﺻﺪ ﺗﺰﮐﻴﻪ،ﻭﺩﺭ = 5187;ﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﺩﻳ&= #65194; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭ ﺳﭙس ﺑﺎ ﺗﺤﻠ&= #65268;ﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﺧﻮﺩ. ﻭﺍﻟﻬﺎﻣ&= #65166;ﺕ ﻟﺪﻧّﻰ ﻭﺗﺄﻣ= 617;ﻠﺎﺕ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮ&= #65193;،ﺑﺘﺪﺭﻳﺞ ﺑﻤﺮﺍﺗﺐ ﻫﻔﺘ&#= 64405;ﺎﻧﻪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺮﺳﺪ. ﮐﻪ ﭘﻨ= ﺞ ﺷﻬﻮﺩ ﺍﻭﻝ ﻟﺎ&= #65199;ﻡ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺷﺸﻢ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ،ﻭﻧﺠA= 166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ. ﺍﺳﺎﻣﻰ ﺍﻳﻦ ﭘ&= #65256;ﺞ ﺷﻬﻮﺩ ﺩﺭ ﻫﺮ ﺩ= ﻳﻦ ﺳﻠﻮﮐﻰ ﻗﺒﻠﻰ&#= 1548;ﺩﺭ ﭘﻨﺞ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﺗﺎﺭﻳﺨﻰ، ﺁﺩ= 5249; ﻳﺎ ﮐﻴﻮﻣﺮث ،= 5261;ﻧﻮﺡ ﻳﺎ ﻣﻴﺘﺮﺍ،ﻭ &#= 65169;ﻮﺩﺍ ﻳﺎ بقول امام صادق ﺑﻮﺫ ﺍﻟʌ= 68;ﻮﺳﻒ،ﻭﺯﺭﺩﺷ&= #65174; ﺁﺯﺭ، ﻭﺑﺎﻟﺄ= 5191;ﺮﻩ ﻣﺴﻴﺢ ﺍﺳﺖ،ﮐ= 5258; ﺍﺳﺎﻣﻰ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺭﺑﻄ= ﻰ ﺑﻤﺎﻫﻴّﺖ ﺍﻟ= 5260;ﻰ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﺩ. ﺳﭙس ﺩ&= #65197; ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻ&= #65262;ﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺳﺎﻟﻚ ﺑﻨﻮﺭﻗ&#= 65166;ﺋﻢ ﻣﻴﺮﺳﺪ. ﻭﺍﮔﺮ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻳﻦ ﮐﺎ&= #65251;ﻞ ﻣﺤﻤﺪﻯ ﺑﻮﺩ،= 5169;ﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻫ= ﻴﭻ ﻳﻚ ﺍﺯ ﺃﻧﺒﻴﺎ&= #65263; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64344;ﻴﺸﻴﻦ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺭﺍ ﻧﺪﺍﺷته اA= 255;ﺪ. ﻭ ﻟﺬﺍ ﺩﺭ ﺗﻮﻟ= ﺪ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ، ﺑﺘﺮﺗﻴﺐ ﺩﺭ ﻭ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻣﺘﻮﻟ&#= 65194;ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﻣﻴﺮﺳﻨﺪ. ﻭﻟﺬ&= #65165; ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﻓﻀﻞ ﻭ ﺍﺷﺮﻑ = ﺍﺯﺍﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246;،ﻳﺎ ﻫﻤﻪ ﭘﻴﺎﻣﺒﺮ&#= 65165;ﻥ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﺭﻓته هستند. ﮐ= ;ﻪ ﭘﻨﺞ ﺑﺎﺭﭘﻴﺎ&#= 65251;ﺒﺮ و سِنت ﺷﺪه اﻧ= ;ﺪ،ﮐﻪ ﺍﻳﻨﻚ ﺑﺎ ﻃﺮﻳ&= #65240;ﺖ ﻣﺤﻤﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﻣﻴﺮﺳﻨﺪ. ﺑﺮﺍ&= #65263; ﻣثاﻝ ﺗﺎ ﺩﻳﭙ= 5248;ﻢ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ&#= 65268;ﻠﻰ ﮐﻮﺩﮐﺴﺘﺎﻥ ﻭ&#= 65193;ﺑﺴﺘﺎﻥ ﻭﻣﺘﻮﺳﻄﻪ ﻭ ﺩ&= #65169;ﻴﺮﺳﺘﺎﻥ ﻭﮐﺎﻟﺞ ﺭﺍ ﻧﺪ&= #65165;ﺷﺖ ﻧﻤﻰ ﺗﻮﺍن ﻮﺍ&#= 65197;ﺩ ﺩﺍﻧﺸﮕﺎه ﺸﺪ. &= #64404;ﺮﭼﻪ ﺑﺎﻟﺎﺗﺮ ﺍﺯﺩ&#= 65165;ﻧﺸﮕﺎه ﻮﺑﺴﻴﺎﺭﻣﺮﺍ= 5175;ﺐ ﺗﺤﺼﻴلی هست . = 05;ه ﺒﺮﺍﻳﻤﺎن اکنون ﺍﺟﺒﺎﺭ= ;ﻯ ﻧﻴﺴﺖ. ﻭﺷﻬﻮﺩ = ﻋﺮش ﺮﺣﻤﺎﻥ ﻧﻴﺰ،= 5169;ﺎﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻭﺍﺟب ا= 5247;ﻬﻰ ﻧﻴﺴﺖ. ﻭﻟﻰ ﭘﻴ= ﺸﺮﻓﺖ ﺟﻠﻮﺗﺮ،ﺑﺮﺍA= 263; ﺁﻳﻨﺪﻩ ﻧﻴﺎﻣ&#= 65194;ﻩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #1740; ﻤﻴﺒﺎﺷﺪ. ﻧﺴﺨ&= #65258; ﻫﺎﻯ ﻫﺮ ﻣﺮﺣﻠ&= #65258; ﺭﻭﺍﻥ،ﭼﻮﻥ ﻧ= 5236;س ﺣﻴﻮﺍﻧﻴﻮﻧﻔ= 5206; ﺍﻣّﺎﺭﻩ،ﻭﻧʌ= 36;س ﻟﻮّﺍﻣﻪ ﻭ ﻧﻔ&#= 1587; ﻣﻄﻤﺌﻨّﻪ ﮐﻪ &#= 65255;ﻔس ﻧﺎﻃﻘﻪ ﻓﻠﺎﺳ&#= 65236;ﻪ ﻭ ﻋﺮﻓﺎﻯ ﺍﺳﻠ&= #65166;ﻣﻰ ﮔﻔته اﻧﺪ. ﻭﻧ= 5236;س ﻣﻄﻤﺌﻨّﻪ ﭘس = 5165;ﺯ ﻫﻔﺖ ﺷﻬﻮﺩ ﻗﻮ&= #1587; ﺻﻌﻮﺩ،ﻭ ﻫﻔﺖ &#= 65207;ﻬﻮﺩ ﻗوس ﻧﺰﻭﻝ،ﺑʋ= 98;ﺍﻯ ﮐﺴﻰ ﺩﺳﺖ ﻣﻴﺪ&= #65259;ﺪ،ﮐﻪ ﺧﻮﺩ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻤﻴﮕﺮﺩﺩ . ﭼﻮﻥ= ﺑﻌﺮﺵ ﺭﺣﻤﺎن ﺮﻓﺖ. ﺍ&= #65199; ﺳﻄﺢ ﺭبّ ﺮﺣﻤ= 5166;ن اﻟﻬﺎﻣﺎﺕ ﺩﺍ= 5197;ﺩ. ﻭﻟﻰ ﻧﻮﺭ رحم= 75;ن ﺭﺍ ﻧﺪﺍﺭﺩ،ﮐ= 5258; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;</span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺁﻧﺮﺍ ﮐﺸﻒ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺁﻏﺎﺯ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ ﻧﻈﺮ = ﺷﻬﻮﺩﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻟّﺎ ﺑﺪﻥ ﺑﺸﺮﻯ ﻫﻤ&= #65268;ﻦ ﻃﻮﺭ ﺗﮑﺎﻣﻞ ﻃ&= #65170;یعی و ﺩﺍﺭﻭﻳﻨﻰ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ، ﮐﻪ ﺑ&#= 65176;ﺪﺭﻳﺞ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻫﺮﮔﺎﻩ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺭﻭﺍﺡ ﻭ ﺍﮐثر= 5267;ّﺖ ﺑﻴﺎﺑﻨﺪ. ﺗﻤﺎ&= #1605;ی اﻳﻦ ﻣﻄﺎﻟﺐ ﻧ&#= 65224;ﺮﻯ،ﺑﺮﺍﻯ ﺑﺎ</span><span lang=3DAR-SA>ﻭﺭ ﺩﺍ= ﺩﻥ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌ&#= 65194;، ﺑﺮﺍﻯ ﻟﺰﻭﻡ ﺩ&= #65197;ﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻟ= ;ﺰﻭﻡ ﻣﺮﺍﺟﻌﻪ ﺑﺨﺪ&#= 65165;ﻭﻧﺪ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65187;ﺴﻴنی ﺰﻧﺪﻩ ﭘﻴﺮ ﺧﻮ&= #65193;،که اﻭﺭﺍ ﺑﺸﻨﺎﺳ= 5194;. ﮔﺮﭼﻪ ﺑﺎﻳﺪ ﺳ&= #65268;ﻨﻪ ﺯنی ها ﺑﺮﺍﻯ A= 267;ﺎﻓﺘﻦ ﺍﻳﻦ ﺣﺴﻴﻦ ﺯﻧ&= #65194;ﻩ ﺑﮑﻨﺪ. ﺗﺎﺑﺪﻳ&= #65194;ﺍﺭ ﺍﻭ ﺑﺮﺳﺪ. ﮐﻪ ﺭ= ;ﻭﺡ ﺍﻟﻬﻰ ﺍﻭ،ﺩﺭ &#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺑﺎﺯ ﻣ= 5194;ﻓﻮﻥ ﺗﻦ ﺑﺸﺮﻯ ﺩﺭ ﺗ= ﻦ ﺧﻮﺩ ﺷﺪﻩ ﺍﺳﺖ.= ﺁﻧﮕﺎﻩ ﭘﻴﻤﺎﻥ ﻭﺍﻃﺎ&#= 65227;ﺖ ﻭ ﺍﺟﺮﺍﻯ ﺩﺳﺘ&= #65262;ﺭﺍﺕ ﭘﻴﺮ ﺳﺎﻟﻚ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺘﺨﻠﻴﻪ = ﻭ ﺗﺤﻠﻴﻪ ﻫﺎﻯ ﺻ&= #65236;ﺎﺗﻰ ﻭﺍﺧﻠﺎﻗﻰ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ، ﺗﺎ ﺑﺘﺠﻠﻴﻪ ﻫ&= #65166;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻗﻮ&#= 1587; ﺻﻌﻮﺩ ﺑﺮﺳﻨﺪ&#= 1548; ﻭﺧﻮﺩ ﻧﻴﺰ ﺍﻟ&= #65260;ﻰ ﺷﻮﺩ. ﻃﻔﻞ ﺻﻔﺎ= ﺕ ﺟﺴﻤﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﺟ&= #65204;ﻤﺎﻧﻰ ﺩﺍﺭﺩ. ﻭﺗﺮﺑﻴ&= #65174; ﺫﻫﻨﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺧﺎﻧﻮﺍﺩﻩ ﻭﻣ&#= 65194;ﺭﺳﻪ ﻭﻣﺤﻴﻂ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﻴﻴﺎﺑﺪ. ﻭﻟﻰ = ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65219;ﻔﻞ ﻭﺟﻮﺍﻥ ﺑﺪﺗﺮ &= #65207;ﺪﻩ،ﻭﻣﻌﺎﻳʋ= 68; ﻭﮔﻨﺎﻩ ﻭﻣﻔﺎ&#= 65203;ﺪ ﺑﻴﺸﺘﺮﻯ ﻣﻴﻴ&#= 65166;ﺑﺪ. ﻭﺗﻨﻬﺎ ﺑﺎ ﭘﻴ&= #65198; ﮐﺎﻣل اﻟﻬﻰ ﺑ= 5252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﻣﮑﺎﻥ ﺍﺻﻠﺎ&#= 65185; ﻧﺎﺧﻮﺩﺁﮔﺎه = 5198;ﺍ ﺩﺍﺭﺩ. ﻭﺗﺮﺑﻴ&= #65174; ﺍﻟﻬﻰ ﻭ ﭘﻴﺸﺮ&= #65235;ﺘﻪ ﻧﻮﻋﻰ ﻣﻴﻴﺎﺑ&#= 65194;. ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺷ= ﺎﻳﺴﺘﻪ ﺩﻳﺪﺍﺭ ﺷﻬﻮﺩ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺍ ﻣﻴﮕﺮﺩﺩ. ﺍ= ﮔﺮ ﭘﻨﺞ ﺷﻬﻮﺩﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺭﺍ،ﺩﺭ ﭘﻨﺞ ﺗ&#= 65254; ﺁﻝ ﻋﺒﺎ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﺪ. ﻭﺑﺎ ﺻﻮ= ﺭﺕ ﻣﺼﻄﻔﻮﻯ ﭘﻨﺠ&#= 65250;،ﻭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5194;. ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﮐ&= #65166;ﻣﻞ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258;،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﺒﻌﻮث ﻣﻴﮕﺮ= 5193;ﺩ، ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﺁﻧﮕﺎﻩ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﻭ&= #65165;ﺻﻞ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﻳ&= #65166; ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﺷﺎﻳﺴﺘʄ= 05;ﻰ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺠﻬﺎﻥ ﺭﺍ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ. ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﻣﻌﺎﻓA= 166;ﺯ ﻫﺮﻭﻇﻴﻔﻪ ﻋﺒ&#= 65166;ﺩﻯ ﺑﻮﺩﻩ،ﻭ ﻣﻌﺼ= 5262;ﻡ ﺍﺯﻫﺮ ﮔﻨﺎﻫی اﺳﺖ،ﮐﻪ ﺩﺭﺩA= 261;ﺭﻩ ﺳﻠﻮﻙ ﺩﺍﺷﺘﻪ. = ﻭﺍﻟّﺎ ﺣﺮﺍﻡ ﻭﮔﻨﺎﻩ &= #65153;ﺧﻮﻧﺪﻫﺎ ﺑﺎﻃﻞ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺍﮔﺮ ﭘﻴﺎﻣﺒﺮ &= #65255;ﻘﻞ ﮐﻨﺪ. ﺯﻳﺮﺍ ﺗﻨ= ﻬﺎ ﺣﺮﺍﻣﻬﺎ ﻭﮔﻨ&#= 65166;ﻫﺎﻥ، ﺩﺭﻣﻌﺼﻴﺖ ﻭﺳ&#= 65198;ﮐﺸﻰ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻌﻨﻰ ﺩﺍﺭﺩ. ﻭﺗﺎ ﺭﺟ= ﻌت ﻔﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166; ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﻬﺘﺮﻯ ﻣﺘﻮﻟ&#= 65194; ﺷﻮﺩ. ﮐﻪ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﻴﺸﺘﺮ ﻭﺣﺘﻰ &= #65261;ﺣﺪﺕ ﻓﻌّﺎﻝ ﺑﻴﺸﺘ= 5198;ﻯ ﺩﺭ ﮔﺰﺍﺭﺷﺎﺕ &= #65169;ﺎﻟﻘﻮّﻩ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ ﮐﻪ ﺷﺎﻳﺪ ﺯﻭﺩ&= #65175;ﺮ ﻳﺎ ﺭﺍﺣﺖ ﺗﺮ ﻭ= ﻣﻄﻤﺌﻦ ﺗﺮ،ﺑﺎ ﻭﻟﺎﻳ= 5174; ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ،ﻭﺣﺘA= 264; ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺭﺣﻤﺎﻥ A= 169;ﺮﺳﺪ. ﮐﻪ ﺑﺎ ﭼﻬﺎﺭ ﺻ= ﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺧﻮﺩ،= 5207;ﺎﻳﺴته ﺮﺟﻌت ﺒﻨﻮﻉ ﺑ&#= 65166;ﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ع ﻔﻮﻕ ﺑﺸﺮﻯ ﺭﻭ&= #65193;. ﺍﻳﻦ ﺗﻌﺎﻟﻰ ﻫ&= #65166;ﻯ ﻧﻮﻋﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭ ﻋﻘﻠﻰ ﻭ ﻋﺮﺷ= ﻰ ﻭ ﺭﺟﻌﺘﻬﺎﻯ ﺑ&= #65184;ﻬﺎﻥ،ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ = ﮐﺮﺍﺕ ﺩﻳﮕﺮ، ﺗﺎ ﺃﺑ&#= 65194; ﺍﺩﺍﻣﻪ ﺩﺍﺩﺭ&#= 65193;. ﺗﺎ ﻓﺮﺿﺎ ﺑﻌﺎ&= #65247;ﻢ ﻭﺟﻮﺩﻯ ﺍﻟﻠﻪ &= #65155;ﻫﻮ ﺩﺭ ﻟﺎﻫﻮﺕ ﺭﺳ&= #65268;ﺪ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﮐﻤﺎﻝ ﺍﻟﻠﻪ ﺭﺍ ﻳﺎﻓ&= #65174;. ﺗﺎ ﺁﻧﮕﺎﻩ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﺧﺎﺭﺝ ﺍﺯ ﻫ= ﺴﺘﻰ ﻫﺎ ﺩﺭ ﻋﻤّاء = 5261;ﻫﺎﻫﻮﺕ، ﻭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ&= #65263; ﻋﺪﻡ ﻣﺎ ﺳﻮﺍﻩ&= #1548;ﺩﺭ ﺍﺳﻢ ﺍﻟﺒﺎﻃﻦ &= #65261; ﺍﻟﺨﺎﺭﺝ ﺍﺯ ﻫ&= #65204;ﺘﻰ ﻫﺎ، ﺁﻧﮕﺎﻩ ﭼ&#= 65258; ﻣﺄﻣﻮﺭﻳّﺖ ﺍ= 5247;ﻬﻰ ﺑﭽﻨﻴﻦ ﺭﻭﺡ ﺍ&= #65247;ﻠﻪ ﺷﺪه ای ﺑﺪﻫﺪ= 48;ﮐﻪ ﻗﺒﻠﺎ ﺑﻪ ﺍﻟﻠ&= #65258; ﺩﺍﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻧ= ﻮﻋﻰ ﮐﻪ ﺑﺎﺷﻨﺪ. ﻧﻘ= ﺶ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ = ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺭﺑﻮﺑﻴّت ﻤﻴ@= 401;ﻨﺪ. ﻋﺪﻡ ﺣﺼﻮﻝ ﺍﻳ&= #65254; ﺗﮑﺎﻣل ﻮ ﺯﻧﺪ&#= 64404;ﻰﺭﻭﺣﻰ،ﻭ ﺭﺳﻴﺪﻥ ﻭﺍﺟﺐ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ،ﻣﻨﺠﺮ = 5169;ﻘﻬﻘﺮﺍﻯ ﺭﻭﺡ ﺍﺯ ﻫﻢ ﺍﮐ= ﻨﻮﻥ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺍ= ﮔﺮ ﺗﻮﺑﻪ ﻭﺟﺒﺮﺍ&#= 65253; ﻧﮑﻨﺪ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﻨﺴﺦ ﺑﺪﺗﺮ ﺑ&= #65208;ﺮی ﻮﻳﺎ ﻣﺴﺦ ﺣﻴﻮ&= #65165;ﻧﻰ ﻣﺴﺨﺮﻩ ﺷﺪﻥ، &#= 65261;ﻧﻴﺰ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ = ﮔﻨﺪﻳﺪﮔﻰ، ﺣﺘﻰ ﺑﺮﺳﺦ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﻤﺎﺩﻯ ﻭﻣﺴﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺑﺮﻭﻧﺪ. ﻭ ﺗﮑﺮ= ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺑﻨ&= #65252;ﺎﻳﺪ،ﺗﺎﺩﻭʋ= 69;ﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ،ﻭ ﻫﻤﻴ= 5254; ﺳﻠﻮک ﻮﺗﮑﺎﻣ= 5246; ﺍﺭﺍﺩﻯ ﺗﺎ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﺍ ﺑﮑﻨ&= #65256;ﺪ،ﮐﻪ ﺣﺘﻤﺎ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ. ﻭﻓﺮﻣﺎﻥ(= ﮐﻦ ﻓﻴﮑﻮﻥ)ﺍﻟﻬﻰ &= #65193;ﺭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭ&= #65173; ﻭﮐینوﻧﻴّﺖ ᥽= 1;ﻮﺭﺩ ﻧﻈﺮ ﺍﻟﻬﻰ ﺭﺍ = ﺗﺄﻣﻴﻦ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺗﻮﻟﺪﺍت ﻤﮑﺮﺭ ﻭﺗﺪﺑﻴ&#= 65198;ﺍﺕ ﺍﻟﻬﻰ ﻭ ﺑﺪﺍﻫ&= #65166;ﻯ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5203;ﺮﻧﻮﺷﺖ ﺟﺪﻳﺪ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ ﻳﻚ ﺭﻭﺡ،ﻫﻤﻴ= 5208;ﻪ ﺑﻮﺩﻩ ﻭﻫﺴﺖ ﻭ&= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺩﺭ ﺗﻤﺎﻡ= ﺍﻧﻮﺍﻉ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﻭ ﺑﺪﻭﻥ ﺩﺧﺎﻟ&= #65174; ﻋﻘﻞ ﻭ ﺳﺮﮐﺸﻰ = ﻣﻮﺟﻮﺩ ﺍﺳﺖ. ﺣتی ﺪﺭﻓ&#= 65212;ﻮل اﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ. ﻭﻟﻰ ﭼﻮﻥ ﻋﻘﻞ = ﺍﻧﺴﺎﻥ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺗ&= #64401;ﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺑﻬﺘﺮ&#= 65207;ﺪ ﻭ ﻗﺎﺑﻞ ﺗﺤﻤﻴ&= #65246;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺴﺌﻮﻟﻴّﺖ= ; ﺍﻟﻬﻰ ﮔﺮﺩﻳﺪ، ﺁﻧﮕ= 5166;ﻩ ﺧﻮﺩ ﺳﺮﻯ ﺷﺮﻭ&= #1593; ﻤﻴﺸﻮﺩ،که ﻨʋ= 92;ﻮﺍﻫﻨﺪ ﺗﮑﺎﻣﻞ ﮐﻨﺪ. ﻭ= ﺩﺭﻧﺘﻴﺠﻪ ﻗﻬﻘﺮﺍی ﻨﻮﻋ= 5264; ﺑﺮﻭﻧﺪ ﻭﺩﺭﻣ&#= 65240;ﺎﺑﻞ ﻟﺬﺗﻬﺎﻯ ﻣﻌﺮ&#= 65261;ﻑ ﺩﻧﻴﺎ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻟﺬﺕ ﺟﻨﺴﻰ ﻭ ﻟ= ﺬﺕ ﺯﻧﺪﮔﻰ، ﻭ ﻟﺬ&#= 65173; ﺯﻭﺭﮔﻮﺋﻰ ﻭ ﻟ&= #65196;ﺕ ﺯﻳﺒﺎﺋﻰ ﻭﺳﻠ&#= 65166;ﻣﺘﻰ،ﻭ ﻟﺬﺕ ﺍﻭﻟﺎﺩ ﻣ&= #65240;ﺎﻣﺎﺕ ﻭ ﺭﻓﺎﻩ. ﻭ ﺍﻳﻦ= ; ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ ﺁﻧﻬﺎ &= #65193;ﺭ ﺗﻮﻟّﺪ ﭘﻴﺸﻴ= 5254;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩﻩ ﺍﺳﺖ. = 5267;ﺎ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﮐ&= #65258; ﺍﻳﻨﻚ ﺩﺍﺭﻧﺪ. = ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺑﻬﺸ&= #65174; ﭼﻬﺎﺭﻡ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﺭﺟﻌ&= #65174; ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺑﻌﺪ،ﮐﻪ ﺁﻧﮕ= 5166;ﻩ ﺍﮔﺮ ﻫﻤﻴﻦ ﺭﻭ&= #65205; ﺁﺯﺍﺩﻯ ﻭﺧﻮﺩ&#= 65203;ﺮﻯ ﺑﺎﺷﺪ ﻗﻬﻘﺮﺍ&#= 65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﻧﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﺍﻟّﺎ ﺑ&= #65256;ﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﺮﻭﻧﺪ. ﻭﻟﻰ ﭼﻮﻥ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺍ= ; ﺩﺍﺭﻧﺪ،ﺍﻧﺘ&#= 65224;ﺎﺭ ﻣﻴﺮﻭﺩ ﮐﻪ ﺗﮑ&= #65166;ﻣﻞ ﺍﺭﺍﺩﻯ ﺭﺍ ﺑﻔ&= #65260;ﻤﻨﺪ ﻭ ﺑﮑﻨﺪ. ﺍﻳﻦ ﻋ= ;ﻘﻞ ﺑﺸﺮﻯ ﺍﺳﺖ ﮐﻪ = ﭼﻮﻥ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65207;ﻮﻧﺪ ﺳﺘﻤﮑﺎﺭﺗﺮ ﺑ&#= 65192;ﻮﺩ ﻭﺩﻳﮕﺮﺍﻥ ﻭﻫ&#= 65204;ﺘﻰ ﻣﻴﺸﻮﺩ. ﻭ ﻫﻨﻮ= ﺯ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻓ&= #65198;ﺍﻭﺍﻥ ﺭﻭش هاﻯ ﺑﺎﻟA= 166;ﺗﺮ ﺩﺭ ﻫﺴﺖ. ﮐﻪ ﺑﺮ= ;ﺗﺮ ﺍﺯ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺍ= ﻧﺴﺎﻥ ﻋﻤﻠﺎ ﺭﻭﺵ ﺗﮑ&= #65166;ﻣﻞ ﺗﺴﻠﻴﻢ ﺍﺭﺍﺩ&#= 65263;،ﮐﻪ ﺗﻨﻬﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻨ= ;ﺘﺮﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﻣﻴﮑﻨﺪﻭ ﺍﻃﺎ&#= 65227;ت ﺪﺍﺭﺩ. ﻭﮐﺎﺭﻯ = ﻣﻴﮑﻨﺪ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻤﺎﻡ ﻣﺮﺍﺣﻞ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺯﻳﺮ ﻧﻈﺮ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻫﺴﺘﻰ ﮐﺴﻰ ﺟﺰ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺴﺖ ﺁﻧﭽﻪ ﻫ&= #65204;ﺖ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺗﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺍﺯ ﻫﺮ ﺭﻭﺡ ﺍﻭ= ﻟﻴّﻪ،ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﺭﺳﻴﺪﻩ،ﻣﻘﺎA= 249; ﺍﻟﻮﻫﻰ ﻭ ﻋﺎﻗ&= #65170;ﺖ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻠﻪ ﺭﺍ ﺑﺪﻫ&= #65194;. ﺗﺎ ﺑﻌﺪ ﭼﻪ ﻫﺪ= ﻓﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻫﻤ&= #65258; ﺍﻟﻠﻪ ﺷﺪﻩ ﻫﺎ = ﺩﺭ ﻫﺴﺘﻰ ﻫﺎﺋﻰ ﺑ&= #65166;ﺷﺪ،ﮐﻪ ﻫﻴﭻ ﮐﺪﺍﻡ ﺩﺭ&= #65259;ﺴﺘﻰ ﻧﺎﺳﻮﺕ ﺍلله A= 256;ﻤﻴﺒﺎﺷند. ﻋﻮﺍﻟﻢﻭﺟﻮﺩ= 5263; ﻏﻴﺮ ﻫﺴﺘﻰ ﻧﺎ&= #65203;ﻮﺕ ﻓﺮﺍﻭﺍﻥ ﻫﺴﺘ&#= 65256;ﺪ، ﮐﻪ ﻣﺎ ﺩﺭﻙ ﺁﻥ= ﻧﺪﺍﺭﻳﻢ. ﺷﺎﻳﺪ ﻫﻤﺎﻥ ﻧ&= #65252;ﻮنه اﻓﮑﺎﺭ ﻭﺗﺼﻮ= 5197;ﺍﺕ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﻣ&#= 65166; ﺩﺭ ﻋﻮﺍﻟﻤﻰ ﺑ&= #65166;ﺷﺪ،که ﺪﺭ ﻋﺎﻟﻢ ﻧﺎﺳ&= #65262;ﺕ ﻧﻴﺴﺘﻨﺪ. ﮔﺮﭼ&= #65258; ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﺍ&= #65247;ﻮﻫﻴّت الله می ﺒﺎﺷﻨ= ;ﺪ. ﭼﻮﻥ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ،ﺧﺪﺍﻭʌ= 55;ﺪ ﻫﺮ ﺭﻭﺯ ﺩﺭ ﻳﻚ= ﺷﺄﻥ ﻭﮐﺎﺭ ﻭﺍﺑﺪﺍ&#= 65225; ﻣﻴﺒﺎﺷﺪ. ﻳﮑﺮ&= #65261;ﺯ ﺍﻟﻠﻪ ﺻﺎﺩﺭﺍ&#= 65261;ﻝ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺑ&= #65262;ﺩ. که اﺯ ﺃﺯﻝ ﺗﺎ= 5155;ﺑﺪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻗﺒلا اﺯ ﺍﻟﻠﻪ،ﺧﺪA= 165;ﻭﻧﺪ ﻫﻮ ﭼﻪ ﺩﺍﺷﺖ،&#= 65261; ﺑﻌﺪ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻟﻠﻪ ﭼﻪ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﻳﺎ ﻫم ا&= #64400;ﻨﻮﻥ ﻧﻴﺰ ﺑﺎ ﻫﺴﺘﻰ = ﺍﻟﻠﻪ ﺻﺎﺩﺭ ﺍﻭﻝ،ﭼ= 5258; ﻋﻮﺍﻟﻤﻰ ﺭﺍ ﺩ&= #65165;ﻳﺮ ﮐﺮﺩﻩ، ﮐﻪ ﺩﺭ &= #65251;ﺤﺪﻭﺩﻩ ﻧﺎﺳﻮﺕ ﻭ ﻋﻘﻞ = ﻧﺎﺳﻮﺗﻰ ﻣﺎ ﻧﻴﺴﺖ. ﭘس ﻣ= ﺎ ﺑﺎ ﺍﺻﻞ ﻭﺟﻮﺩ&= #65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭﻟﻴﻪ ﻣﺎ ﺗﺎ ﮐﻨﻮﻥ ﺷ= ﺨﺼﻴّﺖ ﻣﺴﺘﻘل بشری ᥷= 2;ﻮﺩ ﺭﺍ ﺍﺣﺴﺎس ﻣﻴ&#= 64401;ﻨﻴﻢ. ﻣﺪﺍﻡ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﺗﺠﻠّﻴﺎﺕ ﻭ&#= 65165;ﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻭ ﺻﻔ&= #65166;ﺕ ﺟﺪﻳﺪ ﻭﺭﻭﺯﮔ&#= 65166;ﺭﺍﻥ ﺟﺪﻳﺪﻯ ﺑﺎﻟﺎ &= #65251;ﻴﺮﻭﻳﻢ، ﻭﺍﮔﺮ ﺑﺨﻮﺍﻫ&#= 65268;ﻢ ﻭ ﻫﻤّﺖ ﻭﮐﻤﻚ &= #65169;ﺨﻮﺩ ﺑﮑﻨﻴﻢ،ﺁﻧﮕA= 166;ه کمک ﺧﺪﺍﻭﻧﺪ A= 255;ﻴﺰ ﻫﺴﺖ. ﻭﭼﻮﻥ ﺗﻮ= ﻗّف ﻤﺤﺎل اﺳﺖ،که= ; ﺪﺭ ﻫﺴﺘﻰ ﻫﻴﭻ ﭼﻴ&= #65200;ﻯ ﺟﺰﺧﺪﺍﻭﻧﺪ ﺍ&#= 65247;ﻠﻪ،ﺩﺭﻳﻚ ثابت ﺒﻮﺩﻥ ﻭʋ= 83;ﻮﺩ ﻧﺪﺍﺭﺩ،که ﺃʋ= 99;ل ﻮ ﺃﺑﺪ ﺑﺮﺍﻯ ﺍ= ﻭ،ﺩﺭﻫﻤﺎﻥ ﻳﻚ ﻟﺤﻈﻪ ﻭ ﺁﻥ= ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺗ= ﻌﺎﻟﻰ ﺭﺍ ﻧﺘﻮﺍﻧﻴﻢ &= #65169;ﮑﻨﻴﻢ،ﮐﻪ ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5247;ﻬﻰ ﺩﺍﺭﻳﻢ. ﻭ ﺍﮔﺮ= ﺩﺭﻙ ﺑﮑﻨﻴﻢ ﺣﻴﻮﺍ&#= 65255;ﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻴﻢ. ﻭﺍﮔﺮ = ﺗﻮﺍﻧﺎﺋﻰ ﻭﻓﻬﻢ ﻟﺎﺯﻡ ﻭ = ﺍﺗﻤﺎﻡ ﺣﺠّﺖ ﺍﺳﺘﺪﻟ= 5166;ﻝ ﺷﺪﻩ ﺑﺎﺷﻢ،ﺁ= 5255;ﮕﺎﻩ ﺩﻫﺎﻥ ﮐﺠﻰ ﺑﺎ = ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻳﻢ. ﺁﻧﮕﺎ&= #65257; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺭﺣﺎﻝ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264; ﺩﺭﺻﻔﺎت ﻮﻣﻘ= 5166;م الهی ﺭﻭﺣﻰ ﺩʋ= 97; ﮊﻧﺘﻴﻚ ﺧﻮﺩ ﻫﺴﺘﻴﻢ. ﻭ= ﺑﺠﺎﻯ ﺭﻭﺯﮔﺎﺭﺍﻥ ﺑ&#= 65260;ﺘﺮ،ﺭﻭﺯﮔﺎ᥷= 7;ﺍﻥ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺎﺯﮔﺸته اﻳﻢ. ﺩﺭ ﺟﻬﻞ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺣﻴﺮﺕ ﻭ ﻧA= 166; ﺑﺴﺎﻣﺎﻧﻰ ﻫﺎﻳﺪﺭ ﺯﻧﺪﮔ&#= 65264;،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﭘﺎﻳﺎﻥ ﻓﺮﺻ&= #65176;ﻬﺎﺋﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65198;ﺍﻯ ﺗﻮﺑﻪ ﻭﺟﺒﺮﺍ&#= 65253; ﺩﺍﺩﻩ ﺍﺳﺖ،ﺁ= 5255;ﮕﺎﻩ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﻭ ﮐﺎﺭﻣﺎﺋﻰ ،&#= 65193;ﺭ ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﺧ&= #65262;ﺍﻫﻴﻢ ﺩﺍﺷﺖ. ﻭﺑﺎ ﻧﺴ= ﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ. ﮐ= ﻪ ﻣثلا ﻓﻠﺞ ﻭﻧA= 166;ﺑﻴﻨﺎ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﻳﻢ،ﻭ ﻳﺎﺩﺭ ﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﻣﺴﺨﺮﻩ ﺷﺪﻥ &= #65169;ﺮﻭﻳﻢ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;. ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺑﺪﺗﺮ ﺍﮔﺮ ﺑﻔﺴﺦ ﮔﻴ&= #65166;ﻫﻰ ﻭﮔﻨﺪﻳﺪﮔﻰ ﻭ &= #65175;ﻔﺴّﺦ،ﻭ ﺑﺎ ﺭﺳﺦ ﺟﻤﺎﺩ&= #65263; ﻭ ﺭﺍﺳﺦ ﺷﺪﻥ ﻣ= ﺠﺪﺩ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻧ&#= 65264; ﺩﺭﺟﻤﺎﺩﺍت ﺮ= 5165; ﻣﻰ ﺑﻴﻨﻴﻢ. ﻭﻳ= ﺎ ﺑﺎﺯ ﺑﺪﺗﺮ ﺑﺘ&= #65188;ﺖ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65261; ﮐثاﻓﺖ ﻭ ﺁﺷﻐ= 5166;ﻝ ﻫﺴﺘﻰ ﺩﺭ ﻣﻴﺂ&= #65267;ﻴﻢ،ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ،ﺍﺯ &#= 65255;ﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﻨﻮﻉ &= #65169;ﺮﺗﺮ ﺑﺮﺳﻴﻢ، ﮐﻪ ﺍ&#= 64400;ﻨﻮﻥ ﺳﺎﺑﻘﻪ ﺁﻧﺮﺍ &= #65193;ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺍﺭﻳﻢ. ﺁﻧﮕﺎ&= #65257; ﺑﺒﻬﺸﺖ ﻋﻘﻠﻰ &= #65261;ﻟﺪﻧّﻰ ﻭ ﻋﻘﻞ ﺍﻟﻬﻰ ﺩ= ﺭ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺑﺎﻳﺪ ﺑﺮﺳﻴﻢ &= #64400;ﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﻣﻴﺪﻫﻴﻢ،ﮐﻪ = 5183;ﺒﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻳﺎ= ﺟﺒﺮ ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264;. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺟ&= #65170;ّﺎﺭ ﮐﺎﺭ ﺧﻮﺩ ﺭﺍ ﻋ= ﺎﻗﺒﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﮐ= ﻪ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65165;ﺯﻫﺮ ﺗﺼﻤﻴﻢ ﻣﺎ ﺍﺳ&= #65174;. ﺗﺎ ﺑﺒﻰ ﻧﻬﺎﻳ&= #65174; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﻭﻳﻢ. ﻭﻣﺪﺍ&= #65249; ﻧﻌﻤﺎﺕ ﻧﻮﻋﻰ &= #65191;ﻮﺩ ﺭﺍ ﺑﻤﺎﻣﻴﺪﻫ&#= 65194; ،ﺗﺎ ﺑﺮﺣﻤﺘﻬ= 5166;ﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﻴﻢ. ﮐﻪ ﮐﺎﺭﺧﺪﺍﻭ&#= 65255;ﺪ ﺟﺰ ﺭﺣﻤﺖ ﻭﻧﻌ&= #65252;ﺖ ﻧﻴﺴﺖ. ﻭ ﺍﮔﺮ ﺷ= ;ﻴﻄﺎﻥ ﺍﺑﻠﻴﺶ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﭼﻨﻴﻦ ﺍﺑﻠﻴﺴ&#= 65264; ﺩﺭ ﻟﺒﺎس ﺭﻳﺎ&#= 64400;ﺎﺭﻯ ﻭﻓﺮﻳﺐ ﮐﺎﺭﻯ &= #65261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻠﺒﻴس ﺧﻮ᥷= 3;،ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷﻨﺪ &#= 65267;ﺎ ﺷﻴﻌﻰ،ﻭ ﻳﺎ ﺑ&#= 65260;ﺮﺩﻳﻦ ﻗﺸﺮﻯ ﺩﻳﮕﺮ،= 4404;ﻮﺋﻰ ﻧﻤﻚ ﻧﺎﺷﻨﺎﺳ&#= 65166;ﻧﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻧ= 5252;ﻚ ﻣﻴﺨﻮﺭﻧﺪ ﻭﻧ&#= 65252;ﮑﺪﺍﻥ ﻣﻰ ﺷﮑﻨﻨﺪ. ﻭ ﻧ= ;ﻌﻤﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺍﺳﺘ&= #65236;ﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ،ﻭﺧA= 262;ﺍﺳﺘﻪ ﺻﺎﺣﺐ ﻧﻌﻤﺖ ﺭ&= #65165; ﺍﻋﺘﻨﺎ ﻧﻤﻰ ﮐ&= #65256;ﻨﺪ. ﻭ ﻟﺬﺍ ﺑﺪﻫﮑﺎ&= #65197;ﻯ ﺁﻧﻬﺎ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﺳﺨﺘﻰ ﻋﺬﺍ&= #65167; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﮐ&= #65166;ﺭﻣﺎﺋﻰ،ﺩﺭ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﺟﺒﺮﺍﻥ ﺁ&= #65255;ﺮﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﺟﻬﻨﻢ ﺧﺪﺍ،&#= 65259;ﻤﺎﻥ ﺟﻬﺎﻧﻮﻡ ﻳﻮﻧ&#= 65166;ﻧﻰ ﻭ ﺟﻬﺎﻥ ﻓﺎﺭﺳ&= #65264; ﺍﺳﺖ. ﻭ ﺩﺭ ﻫﻤﻴ= ;ﻦ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻬ= ﺸﺖ ﺧﺪﺍ ﺍﻧﻮﺍﻉ ﺑ&= #65198;ﺗﺮ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﻋﻘ= ﻠﻰ،ﻭ ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ &= #65169;ﻬﺸﺘﻬﺎﻯ ﺑﻮﺳﺘﺎﻧﻰ ﻭ ﻋ&= #65240;ﻠﻰ ﻭﻣﻘﺎﻣﻰ ﻭﻧﻮ&#= 65227;ﻰ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ&#= 1548; ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺤ&= #65252;ﺪﻯ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ، ﺑﻬﺸﺘﻬﺎﻯ ﭼﻬ&#= 65166;ﺭﮔﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ. ﺩﺭ ﺭﻭ= ﺯﻫﺎ ﻭﺷﺒﻬﺎ،ﻭﺩﺭ = 5251;ﺮﮒ ﺷﻴﺮﻳﻦ،ﺩﺭ ﮐ= 5256;ﺎﺭ ﻋﺮﺵ ﻭﺩﺭ ﺭﺟﻌ&= #65176;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ. ﺑﺸ= ﮑﻞ ﻋﻘﻞ ﻭﻧﻮﻉ ﺑﺮ&= #65175;ﺮ، ﻭﻣﻘﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﻧﻴ&= #64401;ﻮﺗﺮ. ﭘس ﺨﻮﺩﻣﺎﻥ ﺳ&#= 65166;ﺯﻧﺪﻩ ﺳﺮﻧﻮﺷﺖ ﺍﻣﺮ&#= 65261;ﺯﻫﺴﺘﻴم که ﺩﺭ ﮔﺬﺷﺘﻪ &#= 65169;ﻮﺩه اﻳﻢ ﻭ ﺧﻮﺩ ﺳﺮ&= #65255;ﻮﺷﺖ ﺑﻬﺘﺮ ﺍﺯﺍﻣﺮ&#= 65261;ﺯ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ &= #65169;ﺮﺍﻯ ﺁﻳﻨﺪه ﻫﺎﻯ ﻧ&#= 65268;ﺎﻧﺪﻩ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65268;ﻢ ﻭ ﺑﻬﺸﺖ ﻭﺟﻬﻨ&= #1617;ﻢ ﺭﺍ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺭ ﺗﺴﻠﻴﻢ ﺳﻠﻮﮐ&#= 65264; ، ﻭ ﻳﺎ ﺩﺭ ﺳﺮﮐ= ﺸﻰ ﺑﺎ ﻓﻄﺮﺕ ﺧﻮﺩ = ﺍﺯ ﺧﻮﺍﺳﺖ ﺧﺪﺍ ﺩ&= #65197; ﺣﺎﻝ ﺳﺎﺧﺘﻦ ﺁ&= #65253; ﻫﺴﺘﻴﻢ. ﻭ ﺳﺘﻤ= ﻰ ﺍﺯ ﺧﺪﺍ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺑﺮﻣﺎ ﺍﺳﺖ ﺁﻧ&= #64381;ﻪ ﺑﺮ ﻣﺎ ﺍﺳﺖ . <o:p></o:p></s= pan></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM100><span dir=3DLTR>M100</span></a><span dir=3DLTR> </spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>جبر ذات= 740; یا مقام روحی انسان</span></b><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﺒﺮ ﺫﺍﺗﻰ ﻳﺎ ﻣﺠﺒ&= #65262;ﺭ ﺑﻮﺩﻥ،ﺑﺨﺎﻃA= 198; ﺫﺍت ﺮﻭﺣﻰ ﻭ ﺭ&= #65261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎه کنونی ﺪﺭ ﻫﺮᤨ= 0;س ﮐﻪ ﺍﻭﺭﺍ ﺩﺭ ﻃ= ِﻠﺴﻢ ﻭ ﺍِﺟﺒﺎﺭی ﺒ= 5166;ﻧﺠﺎم اﻣﻮﺭی ﻮﺍﺩﺍA= 197; ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻭﺟﻮﺩ&#= 65263; ﺍﻭ ﺍﺳﺖ. ﭼﻪ ﮐﺎ= ;ﺭﻫﺎﺋﻰ ﮐﻪ ﺑﺮﺣﺴﺐ ﻣﻌ&= #65268;ﺎﺭﻫﺎﺋﻰ ﺧﻮﺏ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﺎ ﺑ᥷= 4; ﺑﺎﺷﺪ. ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺁﻟﻮﺩه ﻤﺎ ﺍﺳ&#= 65174; ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﻭﺍﺳﺎس ﻮﻋﻠّﺖ ﻭﻣﻘﺎ= 605; ﻨﻮﻋﻰ ﻭﺣﻴﻮﺍ&#= 65255;ﻰ ﮐﻨﻮﻧﻰ ﻣﺎ ﺭﺍ = ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. و ﺑﺮﮔ&= #65204;ﻮﻥ ﺭﻭﺍﻥ ﺷﻨﺎس ﺭ&#= 65261;ﺡ ﻓﺮﺩﻯ، ﮐﻪ ﺁﻧ&#= 65198;ﺍ ﺟﺒﺮ ﺳﺎﻳﮑﻮﻟ&#= 65262;ﮊﻳﻚ ﻣﻴﺨﻮﺍﻧﺪ. ﺍﻳ&= #65254; ﺟﺒﺮ ﺳﺮﻧﻮﺷﺘ&#= 65264; ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﻫ&= #65198;ﮐس ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﮐﻨﻮن اوﺭﺍ ﺗA= 208;ﮑﻴﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺩﻩ ﺍﺳﺖ. = 5199;ﻳﺮﺍ ﺭﻭﺡ ﻭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻫﺮﮐس ﻓﺮﺍﻭﺍ= 5253; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺩﺍﺷﺘﻪ ﺍﺳﺖ،= 4400;ﻪ ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴ&#= 65194;ﻩ. ﻭﺗﺎ ﺃﺑﺪ ﺑﺎﻳ&= #65194; ﺗﻮﻟﺪﺍﺕ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﺗﺎ ﺍﺯ ﻧ= ;ﺎﭼﻴﺰﻯ ﺑﭽﻴﺰﻯ ﺍﻣﺮﻭ&#= 65199;ﻯ،ﻭ ﺑﭽﻴﺰﻯ ﻣﻮﺭﺩ &= #65255;ﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺃ&= #65169;ﺪﻳّﺖ ﺩﺭﺁﻳﺪ. ﺑﺨﺼﻮ&= #65209; ﺣﺎﺻﻞ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺭﻭﺣﻰ ﺩﺭ ﺗﻮﻟ&= #65194; ﭘﻴﺸﻴﻦ ﺑﺸﺮی هرﮐس، ﮐﻪ ﺍﻳʌ= 56;ﻚ ﺍﻭﺭﺍ ﺩﺭ ﺍﻳﻦ سرﻧﻮﺷﺖ ﻭﻣﻮA= 183;ﻮﺩﻳّﺖ ﺩﺭﺁﻭﺭﺩﻩ،ﭼA= 258; ﺧﻮﺏ ﺑﺎﺷﺪ ﻳﺎ = ﺑﺪ. ﺍﮔﺮ ﺧﻮﺏ ﺍﺳﺖ = ﻫﻨﻮﺯ ﺧﻴﻠﻰ ﻋﻘﺐ ﻣﺎ&= #65255;ﺪﮔﻰ ﺩﺍﺭﺩ. ﺍﮔﺮ ﺑﺪ= ﺍﺳﺖ،ﺍﺯ ﮔﺬﺷته ها ﺑﻬʋ= 76;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻨﻚ ﺩﺭﺍﻳﻦ ﺗﻮﻟﺪ &= #65169;ﺎ ﻧﺴﺦ بشری ﺑﻬʋ= 76;ﺮاز ﮔﺬﺷﺘﻪ ﻫﺎ ﻣﺘ&= #65262;ﻟﺪ ﺷﺪﻩ. ﺯﻳﺮﺍ ﻫﺮ= ﮐس ﺩﺍﺭﺍﻯ ﻣﺮﺍﺗ&#= 65168; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﭼﻪ ﺗﮑﺎﻣ= ﻞ ﻃﺒﻴﻌﻰ ﮐﻪ ﺣﻴ&= #65262;ﺍﻧﺎﺕ ﻧﻴﺰ ﺩﺍﺭﻧﺪ،= 5261;ﭼﻪ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﻭﺍﺭﺍﺩﻯ،ﮐﻪ = 5193;ﺭﺗﻮﻟﺪ ﭘﻴﺸﻴن کسی ﺩʋ= 65;ﺷﺘﻪ، که اﻣﺮﻭﺯ ﺷﺎA= 267;ﺴﺘﻪ ﺗﻮﻟﺪ ﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﺑﺸﺮﻯ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻭ ﺑﺒﺮﺧی اﺯ ﻣ&#= 65198;ﺍﺗﺐ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﻭ ﺳﻠﻮﮐﻰ،ﺩﺭ &#= 65261;ﻟﺎﻳﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻗﺒل اﺯ &#= 65251;ﺤﻤﺪ، ﺑﭙﻨﺞ ﻭﻟﺎﻳﺖ &= #65197;ﺳﻴﺪﻩ ﺑﻮﺩﻩ،ﻭ ﺍﻳﻨ= 5242; ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﻣﺘﻮﻟﺪ ﺷﺪﻩ،= 5175;ﺎ ﺑﺎ ﻭﻟﺎﻳت اﻟ= 5260;ﻰ ﺑﺮﺗﺮﻯ،ﺧﻮﺩA= 197;ﺍ ﺑﺘﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺩﺭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺑﺮﺳﺎﻧ&#= 65194;. ﻭ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮ= ﻯ ﺑﮑﻠّﻰ ﻧﺠﺎﺕ &#= 65267;ﺎﺑﺪ، ﻭﺗﻮﻟﺪ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻌﺪﻯ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ. ﻭﺍﻟّﺎ ﺍﮔﺮ ﺍ&#= 65255;ﺴﺎﻥ ﺍﻣﺮﻭﺯ ﻋﻬﺪ ﺍ&= #65247;ﺴﺘﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺗﻌﻬّﺪ ﺗﻮﻟﺪ &#= 64344;ﻴﺸﻴﻦ ﺑﺎ ﺧﺪﺍ ﺭﺍ ﻓﺮ= ﺍﻣﻮﺵ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻗﻮﻝ ﺩﺍﺩﻩ ﺑﻮﺩ، و= 5169;ﺎ ﺁﺧﺮﻳﻦ ﻧﻮﺭ ﺷ&= #65260;ﻮﺩﻯ ﺧﻮﺩ،ﮐﻪ ﺑﺮﺗ= 5198;ﻳﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺮﺍﻯ ﺍﻭ ﺑﻮﺩﻩ، ﻣﺘ&#= 65228;ﻬّﺪ ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span>= 5169;ﺼﺎﺣﺐ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺁﻥ ﺷﻬﻮﺩ ﻧﻮﺭ&= #65263; ﺧﻮﺩ، ﺩﺭ ﺗﺴﻠ&#= 65268;ﻢ ﺳﻠﻮﮐﻰ ﺍﻭ ﻗﺮ&= #65165;ﺭ ﮔﻴﺮﺩ ﻭ ﻟﺒّﻴ&#= 65242; ﻟﺎﺯﻡ ﺭﺍ ﺑﮕﻮ&= #65267;ﺪ،ﮐﻪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ&#= 65169;ﺮﺳﺪ. چه ﺒﻬﺘﺮ ﮐﻪ ﺑ&#= 65166;ﻭﻟﺎﻳﺖ ﺷﺸﻢ ﻣﺤﻤﺪﻯ ﺑ&= #65256;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮی ﻤﻴﺮﺳﺪ. ﻭ ﻫﻔﺖ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺰﺍﺭ ﺳﺎﻝ A= 169;ﻌﺪ،ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻨ&= #65252;ﺎﻳﺪ. ﻭﺍﻟّﺎ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻔﻌﻞ ﮐﻨﻮ&#= 65255;ﻰ ﺧﻮﺩﺭﺍ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﺩﺍﺭﺩ،ﺗﻠﻒ ﻧ= 5252;ﻮﺩﻩ ﻭ ﮐﺮﺍﻣﺎﺕ ﻭﻗ&= #65194;ﺭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭﺑﺪﻧﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻭ ﻫﺰﺍﺭﺍﻥ ﺷﮑ&= #65246; ﺍﻣﮑﺎﻧﺎﺕ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩﺭﺍ،ﮐﻪ ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ &= #65175;ﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ&#= 1548; ﮐﻪ ﺑﺮﺍﻯ ﺑﺎﻟ&= #65236;ﻌﻞ ﻧﻤﻮﺩﻥ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّه ﺨﻮA= 193;،ﻭﺗﺄﻣﻴﻦ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5236;ﻌﻞ ﻟﺎﺯم ﺒﺮﺍﻯ ﺗ&#= 65262;ﻟﺪ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩﺭﺍ ﻣﺼﺮﻑ &= #65255;ﮑﻨﺪ،ﻭﺁﻧﺮʋ= 65; ﺻﺮﻑ ﻟﺬﺕ ﺟﺴﻤ&= #65166;ﻧﻰ،ﻭﻳﺎ ﻟﺬﺕ ﻣﻌﻨﻮﻯ ﻧ&= #65252;ﺎﻳﺪ. ﻭﻟﻰ ﺑﻠﺬّﺗﻬ= 5166;ﻯ ﻣﻴﻨﻮﻯ ﻭ ﺑﻬﺸ&= #65176;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﻧﺮﺳ&= #65194;،ﭘس ﺍﺯ ﻣﺮﮒ ﺣﺘﻤﺎ = ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴﺮﺗﺮ ﻧﺴﺦ &= #65169;ﺪﺗﺮ ﺑﺸﺮﻯ ﻭﻣﺴﺦ ﺣ&= #65240;ﻴﺮ ﺣﻴﻮﺍﻧﻰ،ﻭﺣA= 176;ﻰ ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺭﺳﺨﻬﺎﻯ ﺟﻤ&= #65166;ﺩﻯ ﻭﻭﺳﺨﻬﺎﻯ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﻣﺠﺪﺩ&#= 1548; ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﭘسﺍﺯ ﺻﺪﻫﺎ ﻫ&#= 65200;ﺍﺭ ﻭﻣﻴﻠﻴﻮﻧﻬﺎ &#= 65203;ﺎﻝ ﺩﻳﮕﺮ ﺧﻮﺩ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎ&#= 65245; ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺩﺭ ﺭﻭ= 5185; ﺍﻟﻘﺪس ﺑﺎﻳﺪ &#= 65169;ﺮﺳﺪ. ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓ&= #65268;ﮑﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺗﺎ ﺩﺭ ﺍ= ;ﺑﺪﻳّﺖ ﺑﺎﻟﺄﺧﺮﻩ ﺑﻨ&#= 65262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﻧﻴﺰ ﺑﺮﺳﺪ. ﻭﻫ= ﺮ ﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﻘﺎﻡ ﻭ ﺻﻔﺎﺕ = ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺍﺭﺯ&= #65207;ﻬﺎﻯ ﻭﺟﻮﺩﻯ ﺭبّ اA= 247;ﻨﻮﻉ ﺧﻮﺩﺭﺍ ﺑﺎﻳﺪ &= #65169;ﻴﺎﺑﺪ، ﺗﺎ ﺷﺎﻳﺴﺘﻪ ﺭ&= #65183;ﻌت ﺪﺭﻧﻮﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﮔﺮﺩﺩ. ﻭﺍﻟّﺎ &= #65251;ﺠﺪﺩﺍ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ &#= 65255;ﻮﻋﻰ ﻣﻴﺮﻭﺩ. ﺣﺘﻰ ﺭ= ﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭﻭﻳﺮ&= #65261;ﺳﻰ، ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﻭﻓ&#= 65212;ﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺸﺮﻯ،ﺧﻮﺩ= ;ﺭﺍ ﺑﻔﺼﻮل ﻨﻬﺎﺋ= 740; ﺒﺸﺮﻯ ﺑﺎﻋﻘﻠ&#= 65260;ﺎ ﻭﺗﻮﺍﻧﻬﺎﻯ ﻟ&#= 65166;ﺯﻡ ﻣﻴﮕﺮﺩﺩ، ﮐﻪ &#= 65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺪ. ﻳﺎ ﺩﺭ ﺃ= ;ﺑﺪﻳّﺖ ﺑﺮبّ اﻟﺄﺭﺑʋ= 66;ﺏ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺎﺯﮔﺸﺖ ﻧﻤﺎ&#= 65267;ﺪ. ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭ&= #65173; ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺁﺧﺮ ﺍﺳ&= #65174;،ﮐﻪ ﺳﺮﮐﺸﻰ ﺩﺭ ﻋﺪ&= #65249; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5193;ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭﻗ&#= 65260;ﻘﺮﺍﻫﺎ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ = ﺣﻴﻮﺍﻧﺎﺕ ﻭﺣﺘﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻧﺎﺭﺳﺎ ﺩﺭ ﻋﻘ&= #65246; ﻭ ﮐﺮﺍﻣﺎﺕ ﻟﺎ&= #65199;ﻡ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﻫ= ﻨﻮﺯ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174;ﻧﻮﻉﺑﺸﺮﻯﻣﻴ= ;ﺒﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﺳ= ﺮﻧﻮﺷﺘﻰ ﺍﻣﺮﻭﺯ ﻫﺮﮐس= 548;ﮐﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﻭ ﭼ= ﻨﺎن ﻮﻣﺎﻧﻨﺪ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻧﻴﺴﺖ ﺣﺎﺻﻞ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎ ﻭ ﻣﻘﺎﻡ ﺗﮑ= ﺎﻣﻠﻰ ﺭﻭﺣﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻫﺮ ﻣﻮﺟﻮﺩ&= #65263; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ،ﮐﺎﺭﺵ ﻫﻤﻴﻦ ﺗﻌﺎﻟﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻭﺣﻰ،ﺩﺭ ᥴ= 5;ﻧﻮﺍﻉ ﻭ ﺻﻔﺎﺕ،ﻭ ﮐﺴ&#= 65168; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65247;ﮕﻮﻫﺎﻯ ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﻭﺧﻮﺍﻫﺪ ﺑﻮﺩ. = ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻓﻌﻠﻰ&#= 65259;ﺮﮐس ﺩﺭ ﺭﻭﺡ،ﻳﻌﻨ= 5264; ﺧﻮﺩﺵ ﺑﻮﺩﻩ ﮐ&= #65258; ﺳﺮﻧﻮﺷﺘﺶ ﺍﻣ&#= 65198;ﻭﺯ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﮐ&= #65258; ﻫﺴﺖ ﮐﻢ ﺗﮑﺎﻣ&= #65246; ﺩﺍﺷﺖ،ﮐﻪ ﮐﻢ &#= 65227;ﻘﻞ ﻭﺯﺷﺖ ﻭ ﺷﺎﻳﺴ&= #65176;ﻪ ﺯﻧﺪﮔﻴﻬﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ ﮐﻨﻮﻧﻰ ﺟﻬﺎﻥ &= #65207;ﺪﻩ ﺍﺳﺖ ﭘس ﮐﺎﺭﻯ &= #65255;ﮑﻨﺪ، ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﻌﺪﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺍﻳﻦ ﺑﺪA= 175;ﺮ ﺳﺮﻧﻮﺷﺖ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﮐ&= #65256;ﺪ. ﮐﻪ ﺣﺘﻤﺎ ﺗﻤﺎ&= #65251;ﻰ ﺍﺭﻭﺍﺡ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻣﺪﺍﻭﻡ ﺩﺍﺷﺘ&#= 65258; ﻭﺩﺍﺭﻧﺪ. ﻭ ﺑﺪ= ﺗﺮ ﺍﻳﻨﮑﻪ،ﺍﻧﺴA= 166;ﻥ ﺻﺎﺣﺐ ﻋﻘﻞ ﻭ ﭘ= ﻴﺸﺮﻓﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺷﺪﻩ، ﻭ&#= 65247;ﻰ ﺳﺮﮐﺸﻰ ﺍﺯ ﺗﮑ&= #65166;ﻣﻞ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭﺩﻭﭼﺎﺭ ﺗﮑﺮ&#= 65165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ&= #65153;ﻳﻨﺪﻩ ﻫﺎ،ﺩﺭ ﺗﻮﻟﺪ= 5165;ﺕ ﺣﻴﻮﺍﻧی ﻮﺑﺸ= 5198;ﻯ ﺑﺪﺍﺋﻰ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮐﻪ ﮐﺎﺭﻣﺎ ﻭ ﺩ= ﻳﺪﻥ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ &#= 65169;ﺎﻟﻤثل ﺧﻮﺍﻫﺪ ﺷﺪ. ﻫﻤ= ﺎﻥ ﻗﺎﻧﻮﻥ ﺩﻧﺪﺍ&#= 65253; ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻧ&= #65194;ﺍﻥ. ﮐﻪ ﺑﻬﺮ ﺗﻌﺪﺍ&= #65193; ﻗﺘﻠﻰ ﮐﻪ ﮐﺴﻰ = ﺍﻧﺠﺎم ﺪﺍﺩﻩ ﺑﺎﺷﺪ. ﺩ= ﺭ ﺗﻮﻟﺪﺍﺕ ﻣﮑﺮ&#= 65197; ﺑﻌﺪﻯ،ﺑﺎﻳﺪ = 5191;ﻮﺩ ﻧﻴﺰ ﮐﺸته ﺸﻮ= 5193;. ﺍﮔﺮ ﮐﺴﻰ ﻫﻤﻴ&= #65254; ﭘﺪﺭ ﻭﻣﺎﺩﺭ، &#= 65261; ﻫﻤﻴﻦ ﺳﺮﻧﻮﺷ&#= 65174; ﻭﺩﺍﺳﺘﺎﻥ ﺯﻧ&#= 65194;ﮔﻰ،ﻭﻫﻤﻴﻦ ﺟﺒﺮ ﺫﺍﺗﻰﻭﻣ&#= 65240;ﺎﻡ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ ﻧﺎ= 5197;ﺍﺿﻰ ﺍﺯﺁﻥ ﺍﺳﺖ. ﻭﺣ= ﺴﺎﺩت ﺒﺰﻳﺒﺎ ﺗﺮﺍﻥ &= #65261; ﺩﺍﺭﻧﺪﮔﺎﻥ ﺩ&#= 65165;ﺳﺘﺎﻥ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ &= #65193;ﺍﺭﺩ، ﺧﻮﺩ ﻣﻘﺼّﺮ ﺑ&#= 65262;ﺩﻩ. ﻭﺍﮔﺮ ﺟﺒﺮﺍﻥ &= #65261; ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﺭﺍ ﺍﮐﻨ&= #65262;ﻥ ﻧﮑﻨﺪ،ﺑﺎﺯ ﺳ= 5198;ﻧﻮﺷﺘﻬﺎﻯ ﺑﺪﺗﺮﻯ ﻫﻢ ﺩﺭ = ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. ﻭﺭﺍﻩ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ، ﺗﻨﻬﺎ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻟﻬ&#= 65264;،ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﮐﻪ ﻣﻘﺼﻮ= ﺩ ﺍﺻﻠﻰ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ ﺩﺭ ﺍﻳﻦ ﺗﻔﺴﻴ&= #65198;ﺍﺕ ﻭ ﻧﻮﺷته هاﻯ A= 203;ﻠﻮﮐﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺣ= ﺎﺻﻞ ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔ&#= 65264; ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﻭ = ﺻﺮﻑ ﺟﺰﺋﻰ ﺍﺯ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65193;ﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﻮﺩ&= #65257;،ﻭ ﺑﻤﻘﺼﻮﺩ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺭﺳﻴﺪﻡ. ﮐ= ﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺗﺠﺮﺑﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﻴﺎﻥ ﻣﻴﮑﻨﻢ. = ﺍﮔﺮ ﮐﺴﻰ ﺍﻣﺮﻭﺯ ﺳ&= #65268;ﺎﻩ ﭘﻮﺳﺖ،ﻳﺎ ﻧﺎ= 5169;ﻴﻨﺎ ﻭ ﻓﻠﺞ،ﻭ ﺑﺎ ﻫ&= #65198;ﮔﻮﻧﻪ ﻧﺎﺗﻮﺍﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ، ﺧﻮﺩ ﺩﺭ ﺗﻮﻟﺪ&= #65165;ﺕ ﭘﻴﺸﻴﻦ ﺑﺎﻋث &#= 65153;ﻥ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭼﺮ= ﺍ ﺗﻮﻟﺪﺍﺕ ﺁﻳﻨ&#= 65194;ﻩ ﻭﺣﺘﻤﻰ ﺍﻳﻨﮕ&#= 65262;ﻧﻪ ﻧﺒﺎﺷﺪ. ﻧﻄﻔﻪ = ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩﺭ ﺭ&= #65187;ﻢ ﻫﺮ ﻣﺎﺩﺭ،ﻳﺎ &#= 65193;ﺭ ﺍﺳﭙﺮﻡ ﻫﺮﭘﺪ&#= 65197; ﺗﻨﺎﺳﺒﻰ ﻧﻮﻋ&#= 65264; ﺑﺎ ﺁﻧﻬﺎ ﺩﺍﺷ&= #65176;ﻪ،ﮐﻪ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺩ&= #65197; ﻧﻄﻔﻪ ﻣﺎﺩﺭﻯ &= #65251;ﻴﻤﻮﻧﻰ ﺟﺎﻯ ﻧﻤﻰ ﮔﻴﺮ&= #65193;. ﻣﮕﺮ ﺩﺭﺭﺣﻢ ﺍ&= #65255;ﺴﺎﻥ. ﻭﻟﻰ ﮔﺎﻫﻰ ﺭﻭ&= #65185; ﻇﺮﻓﻴّﺖ ﺑﻴﺸ= 5176;ﺮﻯ ﺩﺍﺷﺘﻪ،ﭘس ﺍA= 255;ﺴﺎﻧﻰ ﻋﺎﻗﻞ ﺗﺮ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﻭﻳﺎ ﺩﺭ ﺷ= ;ﺎﻳﺴﺘﮕﻰ ﮐﺎﻓﻰ ﭼﻨﺎﻥ ﺭ&= #65187;ﻤﻰ ﺭﺍ ﻧﺪﺍﺷﺘﻪ،= 5219;ﻔﻠﻰ ﺑﺎ ﻣﺸﮑﻠﺎﺕ ﺟ&= #65204;ﻤﻰ ﻭﺫﻫﻨﻰ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻭﻟﺬﺍ ﺍﻭ= ﻟﺎﺩ ﻣﺘﻌﺪﺩ ﻭﺍﻟﺪ&#= 65267;ﻦ ﻭﺍﺣﺪﻯ،ﺍﻭﻟA= 166;ﺩ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻗ&= #65194;ﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﻧﺪ. ﮔﺎﻫﻰ ﻧﻴﺰ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻭﺍﻟﺪﻳﻦ،= 5261; ﻳﺎ ﺣﻘﻴﺮﺗﺮ ﺍ&= #65199;ﺧﻮﺍﻫﺮﺍﻥ ﻭﺑﺮﺍﺩﺭﺍﻥ. ﻣ&= #65260;ﻢ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﻣﺮﻭﺯ ﺑﺎ ﻫﺮﮐﻤﺒﻮﺩ &= #65165;ﺯ ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 64401;ﺎﻧﺎﺕ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264;،ﻣﻴﺘﻮﺍﻧﻴ᥽= 0; ﺑﺎ ﺃﻧﺪﮐﻰ ﺗﻌ&= #65240;ّﻞ،ﻃﺮﺣﻰ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ &= #64400;ﻤﺒﻮﺩﻫﺎ،ﻭʌ= 51;ﻬﻤﺘﺮ ﻧﻮﺍﻗص ﺮﺍﺑﺮ= 5165;ﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻓ&= #65198;ﺍﻫﻢ ﻧﮑﻨﻴﻢ. ﻭﺧﻠﺎ&= #65211;ﻪ ﺗﻨﻬﺎ ﺭﺍﻩ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺍﺳﺖ، ﮐ&#= 65258; ﻓﻠﺴﻔﻪ ﺯﻧﺪﮔ&#= 65264; ﻭﺍﻗﻌﻰ ﺑﺮﺍﻯ &= #65251;ﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﮔ&= #65198; ﺑﻴﺸﺘﺮ ﺩﺭﺍﻳ&#= 65254; ﻧﻮﺷﺘﻪ ﻫﺎ ﺻﺒ&= #65198; ﻭﺣﻮﺻﻠﻪ ﺑﺨﺮ&#= 65181; ﺑﺪﻫﻴﻢ،ﻣﻴﺘA= 262;ﺍﻥ ﺣﺘﻰ ﻳﻚ ﺷﺒﻪ ﺭ= ﺍﻩ ﺻﺪ ﺳﺎﻟﻪ ﺭﻓﺖ.= ﻭﺍﻟّﺎ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ &= #65169;ﺮﺍﻯ ﺟﺒﺮﺍﻥ ﮐﻮﺗﺎ&#= 65259;ﻰ ﻳﻚ ﺷﺐ ﺍﺯ ﺯﻧﺪ= ﮔﻰ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﻴﻢ ﺩﺍﺷﺖ. <span style=3D'mso-spacerun:yes'> </= span>ﻧﻮﺷﺘﻪ ﻳﻚ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65205; ﻣﺼﺮﻯ ﻭﺩﺍﻧﺸ&#= 64405;ﺎهی ﺮﺍ ﻣﻴﺨﻮﺍﻧﺪ&#= 65249;،ﮐﻪ ﺑﺤثی ﻧﻪ ﭼﻨﺪ= 5165;ﻥ ﺩﺭﺳﺖ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺍﻳﻦ ﺟﺒﺮ ﺷﺨﺼ&= #65264; ﻭﺫﺍﺗﻰ ﻣﻴﮑﺮ&#= 65193;. ﻭﻯ ﻣﻌﺘﺮﻑ ﺍﺳ&= #65174;،ﮐﻪ ﺍﺑﺘﺪﺍ ﭘﻴﺮﻭ &= #65235;ﻠﺴﻔﻪ ﻣﺎﺩﻯ ﺑﻮﺩﻩ، &#= 65261; ﺑﺎﺣﺴﺎس ﻣﻌﺘ= 5240;ﺪ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻳﻌ= ﻨﻰ ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭ = ﻭﺍﻗﻌﻴّﺖ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻣ&= #65268;ﺪﺍﻧﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺑﺎ ﺣ= ﻮﺍس ﭘﻨﺠﮕﺎﻧﻪ ﺩﺭ&#= 65267;ﺎﻓﺖ ﻣﻴﺸﻮﺩ، ﻫﻤﺎ= 5253; ﺣﻘﻴﻘﺖ ﺍﺳﺖ. ﻳ= ﻌﻨﻰ ﻭﻯ ﺷﺮﺍﻳﻂ ﻣﺤ&= #65268;ﻄﻰ ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺭﺍ،ﻧﻴﮑﻮ ﻳﺎ &#= 65169;ﺪ ﻣﻴﻨﻤﺎﻳﺪ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﮐﻤ&= #65264; ﻫﻤّﺖ ﻭ ﺗﻔﮑّ= 5198; ﻭﺍﻧﺘﺨﺎﺏ ﺩﺭ&#= 65203;ﺖ ﺭﺍﻩ ﺁﻣﻮﺯﺵ،= 5251;ﻴﺘﻮﺍﻧﺪ ﻋﻠﻰ ﺭﻏﻢ ﻣﺤﻴ&= #65218; ﻫﺮﭼﻪ ﺑﺎﺷﺪ،= 5191;ﻮﺩﺭﺍ ﮐﻨﺘﺮﻝ ﻭﺧﻮﻳ&#= 65208;تن ﺪﺍﺭﻯ،ﻭﻣﺮﺍA= 239;ﺒﻪ ﺭﻭﺍنی ﻮﺍﺯ ﺍ= 5235;ﮑﺎﺭﻭﺍﻋﻤﺎ᥼= 5; ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ. = ﮐﻪ ﺣﻘﺎﻳﻖ ﺑﻴﺶ ﺍ&= #65199; ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65187;ﺴّﻰ،ﺩﺭ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65251;ﻌﻨﻮﻯ ﺑﻬﺘﺮ،ﻭﺣﺘﻰ = 5169;ﺮﺩﺍﺷﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻭ ﺭﻭﺣ&= #65264; ﻭﺍﻟﻬﻰ،ﺍﺯ ﺍ= 5251;ﻮﺭ ﻓﻌﻠﺎ ﻏﻴﺒﻰ ﻭ = ﻧﺎﺩﻳﺪﻩ ﺑﻨﻤﺎﻳﺪ. ﻭﺑﺎ = ﺯﻣﺎﻥ ﻭﻃﺒﻴﻌﺖ،ﻭﺣA= 176;ﻰ ﻣﺤﺪﻭﺩﻩ ﻫﺎﻯ &= #65183;ﺒﺮ ﺫﺍﺗﻰ ﻭ ﺳﺮﻧﻮ&= #65207;ﺘﻰ ﺧﻮﺩ ﻣﺴﺎﺑﻘﻪ &= #65169;ﮕﺬﺍﺭﺩ. ﻭﺗﺎ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﺮﺳﺪ،ﻭﺍﮐﻨA= 262;ﻥ ﺑﺪﺍﻥ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺿﻤﻨﺎ ﻧﺠﺎﺕ ﺍ&= #65199; ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65262;ﻋﻰ ﺣﺘﻤﻰ ﻭ ﺩﺭﺩﺁ&= #65261;ﺭ ﺟﻬﻨﻤﻰ ﻋﺬﺍﺑ&#= 65260;ﺎﻯ ﺯﻧﺪﮔﻰ،ﻭ ﺳﺮ= 5255;ﻮﺷﺘﻬﺎﻯ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﺑﺪﺗﺮ ﻗﺮﺍﺭ &= #65255;ﮕﻴﺮﺩ. ﮐﻪ ﺁﻧﮕﺎﻩ ﻧﺨ&= #65262;ﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﮐﻪ ﺟ&= #65170;ﺮﺍﻧﻰ ﮐﻨﺪ. ﻣﮕﺮ ﻫﻤﺎ= ﻥ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﮐﻪ ﻫﺮ ﻣﺎﺭ ﻭﻣ= ﻮﺭﻯ ﺩﺍﺭﺩ. ﻭﻫﺰﺍﺭ&= #65165;ﻥ ﻫﺰﺍﺭ ﺗﻮﻟﺪﺍ&#= 65173; ﻭﻣﺮﮔﻬﺎﻯ ﺩﺭ&#= 65193;ﻧﺎﻙ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﺗﺎ ﺑﺎﻣﺮﻭﺯ ﺑ&= #65198;ﺳﺪ. ﺷﺎﻳﺪ ﺍﻳﻦ ﺑﺎ&= #65197; ﺗﻌﻘّﻞ ﺷﻮﺩ،A= 261; ﺑﺤﺎﻝ ﺯﺍﺭ ﺧﻮ&= #65193; ﺑﺮﺳﻴﻢ،ﻭ ﺟﺒ= 5198;ﺍﻥ ﮐﻢ ﺑﻮﺩﻫﺎ ﻧﻤ&= #65166;ﺋﻴﻢ ﺗﺎ ﺑﺘﻮﻟّﺪﺍ= 5173; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻧﻴﺰ ﺑﺮﺳﻴﻢ. ﮐ= ﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍ&= #65197;ﻧﺪ. ﻭﺣﺘﻰ ﺑﺠﺎﻯ ﻳ&= #65242; ﺑﻌﺪﻯ ﺯﻧﺪﮔﻰ &= #64404;ﻴﺎﻫﻰ،ﻭ ﺩﻭ ﺑُﻌﺪﻯ ﺯﻧ&#= 65194;ﮔﻰ ﺣﻴﻮﺍﻧﻰ،ﻭ ﺳ= 5258; ﺑُﻌﺪﻯ ﺯﻧﺪﮔ= 5264; ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺗﻦ ﻭﺭﻭﺍﻥ ﻭ ﺭ= ﻭﺡ،ﺑﺴﺮﻧﻮﺷA= 174; ﭼﻬﺎﺭﺑُﻌﺪﻯ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻴﻢ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎ = ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﻭ ﻋﻘﻞ ﺍﻟﻬﻰ،ﺑ= 5198;ﺍﻯ ﮐﺴﺐ ﺑﻌﺪ ﺗﺎﺯ&= #1607; اﻯ ﺑﺮﺗﺮ،ﮐﻪ = 5175;ﺼﻮﺭ ﺁﻧﺮﺍ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺑﮑﻨﻴﻢ ﺑﺮﺳﻴ&#= 65250;. ﻭﻫﻨﻮﺯ ﺯﻧﺪﮔ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺎﻯ ﺑﻬﺸﺘʌ= 64; ﺩﻩ ﻭﺻﺪ ﻭﻫﺰﺍﺭ ﺑ&= #1615;ﻌﺪﻯ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﻧ&= #65176;ﻈﺎﺭ ﻫﺮ ﻣﻮﻓﻖ ﺍﻣﺮ&= #65261;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﻧﻮع ﺒﺸﺮﻯ ﻣﺎ&#= 1548;ﺩﺭﺣﺪﻭﺩ ﻧﻴمه اﺭﺍﺩی = 5;ﺳﺖ. ﻳﻌﻨﻰ ﺗﻨﻬﺎ ﮐ&= #65256;ﺘﺮل وﺨﻮﻳﺸﺘﻦ ﻭﮐ= 5166;ﺭی ﻨﮑﺮﺩﻥ، ﮐﻪ ﺟ&#= 65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻴﻢ. ﺗﺎ ﺩﺭ= ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺗ= 4401;ﺎﻣﻠﺎﺕ ﺍﺭﺍﺩﻯ ﺟﺎﻟﺒ&#= 65264; ﺩﺭ ﭘﻴﺶ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﺑﻘﻮﻝ ﺩﺭﻭﻳﺶ &= #65203;ﺎﻟﻚ،ﻭ ﻋﺎﺭﻑ ﺑﺮﺍﻩ ﺍ&= #65247;ﻬﻰ ﺳﻠﻮﻙ، ﮐﻪ ﻣﻴ&#= 64405;ﻮﻳﺪ ﺑﺎﻳﺪ ﮐﺎﺭﻯ ﮐ&= #65198;ﺩ، ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﻴﻢ. ﺯﻳﺮﺍ = ﻫﺮﮐﺎﺭﻯ ﺧﻮﺩﺳﺮﺍﻧﻪ ﺑ&#= 64401;ﻨﻴﻢ، ﺳﺮﺷﺎﺭ ﺍﺯ ﺟﻨ&= #65170;ﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺩﺍ&= #65197;ﻳﻢ. ﮐﻪ ﺑﺎﻳﺪ ﻣﺠﺎ&= #65199;ﺍﺗﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺁﻧ&#= 65198;ﺍ ﺑﻌﺪﺍ،ﻭﺣﺘﻰ = 5165;ﺯ ﻫم اﮐﻨﻮﻥ ﺩﺍ= 5207;ته ﺒﺎﺷﻴﻢ. ﺍﻳﻦ ﻣ= ﺤﻘﻖ ﻣﺼﺮﻯ ﻣﻴﮕﻮﻳ&#= 65194;،ﻧﺘﻴجه ﻤﻄﺎﻟﻌﺎﺕ ﻭﺗ&#= 65188;ﻘﻴﻘﺎﺕ ﻭﺗﺪﺭﻳس ﺗﻐﻴ= 5268;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﮑﺘﺐ ﻓﮑﺮʌ= 63; ﺩﺍﺩﻡ. ﻳﻌﻨﻰ ﻭﻯ ﻣﮑﺘ&= #65168; ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ &= #65191;ﻮﺩﺭﺍ،ﺩﺭ ﺗﺪﺭﻳس ﺍﻳﻦ ﻋ&#= 65248;ﻢ ﻋﻮﺽ ﮐﺮﺩﻩ ﺍﺳ&= #65174;. ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﻣ&= #65166;ﻫﻴّﺖ ﻭﺟﻮﺩﻯ ﻭﺭﻭﺍ&#= 65255;ﻰ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﻋﻮﺽ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮ&#= 65193;ﺭﺍ می ﺨﻮﺍﻫﻨﺪ ﺭ= 5235;ﻊ ﮐﻨﻨﺪ، ﺩﺭﺣﺎ= 5247;ﻴﮑﻪ ﻫﻨﻮﺯ ﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﻣﺮﺗﻔﻊ ﻧﮑﺮﺩ&#= 1607; اﻧﺪ. ﺍﻳﻦ ﭘﻴﺮ&= #65261; ﻋﻠﻢ، ﺑﺮﺍﻯ ﻧ&#= 65262;ﻉ ﺯﻧﺪﮔﻰ،ﻣﻴﺨA= 262;ﺍﻫﺪ ﺑﮕﻮﻳﺪ،ﮐﻪ ﻣ= 5254; ﻗﺒﻠﺎ ﺩﺭ ﻣﮑﺘ&= #65168; ﺍﺣﺴﺎس ﺩﺭ ﻓﻠ&#= 65204;ﻔﻪ ﺭﻭﺍﻧﺸﻨﺎﺳﻰ &#= 65169;ﺪ ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﺑ&= #65262;ﺩﻡ،ﮐﻪ ﺣﺎﻝ ﻓﻬﻤﻴﺪه اﻡ،ﮐﻪ ﺧﻮﺏ ﻭ &#= 65169;ﻬﺘﺮ ﺷﺪه اﻡ. ﻭﻟﻰ ﺩ&= #65197;ﻭﺍﻗﻊ ﻭﻯ ﻓﻘﻂ ﺳﻴﺎﺳ&= #65174; ﺗﻌﻠﻴﻤﻰ ﻭﭘﺰ&#= 65207;ﮑﻰ ﺧﻮﺩﺭﺍ ﺑﻬﺘﺮ &= #64400;ﺮﺩﻩ ﻭﻫﻨﻮﺯ ﻣﮑﺎﺗ&#= 65168; ﺑﻬﺘﺮﻯ ﺑﺎﺯ ﻫ&= #65204;ﺖ، که ﺒﺎﻳﺪ ﺑﺪﺍ= 5253; ﺑﺮﺳﺪ،ﭼﻪ ﺭﺳ= 5194; ﮐﻪ ﻫﻨﻮﺯ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺘﻮجّه ﻨﻘش ﺮﻭﺍﻥ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺵ،ﺩﺭﺍﻋA= 252;ﺎﻟﺶ ﻧﻴﺴﺖ. ﻭﻧﻴﮑﻮ&= #64400;ﺎﺭﻯ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﻧ= ﺘﻴﺠﻪ ﻋﻘﻞ ﻭﻓﮑﺮ ﺧﻮ&= #65193; ﻣﻴﺪﺍﻧﺪ ﻭﻟﻰ &= #65169;ﺎﺯ ﺍﺳﻴﺮ ﻣﺤﻴﻂ ﻭ&= #65165;ﺣﺴﺎس ﻭﺗﺄثیرﺍﺕ ﺟʌ= 56;ﺒﻰ ﻭﺑﺎﻟﺎﺧﺮﻩ ﺣ&#= 64401;ﻮﻣﺖ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64344;ﺮ ﻋﻘﺪﻩ، ﮐﻪ ﺩﺭ &= #65259;ﺮ ﮐس ﻫﺴﺖ،ﭼﻨﺎA= 253; ﺍﻋﻤﺎﻝ ﺑﻨﻈﺮ &= #65191;ﻮﺩﺵ ﻧﻴﮑﻮ ﺍﻧﺠﺎﻡ &= #65251;ﻴﺪﻫﺪ. ﻭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺗ= ﻐﻴﻴﺮﺍﺕ ﺧﻮﺩﺳﺮﺍﻧﻪ،@= 400;ﻪ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻈﺮ ᥹= 9;ﺒﻴﻌﺖ ﺩﺭﺳت ﺒﺎﺷﺪ. ﻭ&= #65247;ﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺩ&= #65247;ﻴﻞ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴ&#= 65174;. ﻭﻫﻤﭽﻨﺎﻥ ﺭﻭ&#= 65165;ﻥ ﺍﻧﺴﺎﻧﻰ، ﻋﻤ= 5248;ﺎ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﻭﭼﻮ&= #65253; ﺗﻐﻴﻴﺮ ﻭﮐﺎﻣ&#= 65246; ﻣﺎﻫﻮﻯ ﻭﺫﺍﺗ&#= 65264; ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﭘﻴﺪﺍ ﻧﮑﻨﻴﻢ&#= 1548;ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﺸ&= #65232;ﻮﻝ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ،ﺑﻨﺎﻡ ﺭ= 5261;ﺡ ﺣﻴﻮﺍﻧﻰ ﺧﻮﻳ&#= 65206; ﺩﻭﭼﺎﺭ ﻫﺴﺘﻴ&#= 65250;. ﮐﻪ ﺁثاﺭ ﻋﻤﻠ= 5264; ﻭ ﺑﺎﻟﻔﻌﻞ ﻭﻣ&= #65188;ﺴﻮس ﺍﻳﻦ ﻗﻬﻘﺮﺍﻫ&#= 65166; ﭘس ﺍﺯ ﻣﺮﮒ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺗﻮ= ﻟﺪ ﺩﺭ ﺳﺮﻧﻮﺷﺘﻬ&#= 65166;ﻯ ﺑﺎ ﺫﺍﺕ ﻭﺭﻭﺍ&= #65253; ﺣﻘﻴﺮﺗﺮ ﺍﺯ ﺍ&= #65251;ﺮﻭﺯ،ﺩﺭ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﺪ&= #65175;ﺮ ﻭﻳﺎ ﻣﺴﺦ ﺣﻴﻮ&= #65165;ﻧﻰ ﭘﺮ ﻋﺬﺍﺏ ﺗﺮ،&#= 65261;ﺣﺘﻰ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ&= #65197;ﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤﺖ ﺟﻤﺎﺩﻯ ﻫﻤﻪ ﻣ&= #65256;ﺎﻃق ﭙُﺮ ﺧﻄﺮﻯ ﺑﺮ&#= 65165;ﻯ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺫ&= #65165;ت ﺮﻭﺣﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴ= ;ﺒﺎﺷﺪ. ﺗﺎ ﺍﻣﺮﻭﺯ ﭼﻘ&= #65194;ﺭ ﮔﻨﺎه ﻮﺍﻧﺤﺮ= 5165;ﻑ ﻭﻓﺴﺎﺩ ﻭ ﺍﺗﻠ&= #65166;ﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ،ﺩﺭ ﻟﺬﺕ &#= 65191;ﻮﻳﺶ ﻭ ﺭﻧﺞ ﺩﻳﮕﺮﺍ&= #65253; ﺑﺮﺩﻩ ﺑﺎﺷﻴﻢ. = ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮐﺸﺘﺎ&= #65197; ﮔﺮﻭﻩ ﮔﺮﻭﻩ ﺍ&= #65255;ﺴﺎﻧﻬﺎ،ﻭﺣʋ= 76;ﻰ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ &= #65169;ﻨﻤﺎﺋﻴﻢ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺑ&= #65166; ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ،ﻣﻴﻠﻴﻮﻧA= 260;ﺎ ﺳﺎﻝ ﺑﺎ ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ، ﺧﻮﺩ= 5197;ﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ، &= #65259;ﻤﻴﻦ ﻟﺰﻭﻡ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ،ﻭﺭﺳﻴʋ= 94;ﻥ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ، ﻳ&#= 65166; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻴ= 5250;، ﮐﻪ ﻭﻳﺰﺍﻯ ﻭﺭ&= #65261;ﺩ ﻭﺗﻮﻟﺪﺍﺕ ﺩﺭ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭﺍﻟّﺎ ﺩ&= #65267;ﮕﺮﺍﻥ، ﻭﻟﻮ ﺃﻧﺪﮐﻰ ﺑ&= #65154;ﻥ ﺍﻧﻮﺍﻉ ﺑﻬﺘﺮ &= #65251;ﻴﺮﻭﻧﺪ،ﻭ ﺍﮐثرﻳﺖ ﻋﻈﻴA= 250; ﻏﺎﻓﻠﺎﻥ،ﺑﻘA= 260;ﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﻣﻴﺮﻭﻧ&#= 65194;،ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺑﻨﻮ&= #65225;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺸﺮﻯ ﻭﻫﻤʌ= 68;ﻦ ﻭﻇﻴﻔﻪ ﺷﻬﻮﺩ &= #65175;ﺠﻠّﻰ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﻟﮕﻮ= 5263; ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺣﺘ= ﻤﺎ ﻫﻢ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65203;ﻴﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳ&= #65256;ﺪ. ﺯﻳﺮﺍ ﺍﻳﻦ ﻓﺮ&= #65251;ﺎﻥ ﺍﻟﻬﻰ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭت ﻤﻮﺭﺩ ﻧﻈﺮﺍﻟ&#= 65260;ی اﺯ ﺃﺯﻝ ﺗﺎﺃﺑ&#= 65194; ﺑﻰ ﺍﻧﺘﻬﺎ ﺑﻮ&= #65193;ه ﻮﺧﻮﺍﻫﺪ ﺑﻮﺩ. = ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻋ&= #65248;ﻮﻡ ﻭ ﺗﺠﺮبه اﻯ ﻣ= 5166;ﺩﻯ،ﻭﺑﺮﺭﺳﻴ= ;ﻬﺎﻯ ﺯﻧﺪﮔﻰ ﻭﻫﺮﮔ&#= 65262;ﻧﻪ ﻣﻄﺎﻟﻌﺎﺕ،ﻣA= 166;ﺭﺍ ﺑﺘﻐﻴﺮ ﻭﺑﻬﺒ&#= 65262;ﺩ ﻣﺎﻫﻴّﺖ ﺭﻭﺣ= 5264;،ﻭ ﺗﻐﻴﻴﺮ ﺳﺮﻧﻮ&#= 65207;ﺖ ﺍﻣﺮﻭﺯ،ﻭ ﮐﺮ= 5165;ﻣﺎﺕ ﻭﺟﻮﺩﻯ ﻣﺎ ﻧﻤ&= #65268;ﺪﻫﺪ،که ﻴﻚ ﺑﻴﻤﺎﺭ ﺧﻮ&= #65193; ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺷﻔﺎ ﺑﺪﻫﺪ. ﻳﺎ= ﮐﻮﺭﻯ ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﻴ&= #65256;ﺎ ﮐﻨﺪ،ﻭﻳﺎ ﻣُA= 198;ﺩه اﻯ ﺑﺘﻮﺍﻧﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺯﻧﺪﻩ ﮐﻨﺪ. ﻣﮕ= ﺮ ﺑﻮﺳﻴﻠﻪ ﮐﻤﻚ &= #65261;ﻫﺪﺍﻳﺖ ﺯﻧﺪﻩ ﺗﺮ ﻭ ﺑﻴ= ﻨﺎﺗﺮ ﻭ ﺳﺎﻟﻤﺘﺮ ﺍﺯ = ﻣﺎ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﻫﺮ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ، ﺷﻬﻮﺩ &#= 65175;ﺠﻠّﻰ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻳﮕﺎﻧﻪ ﻫﺪﻑ ﻭ = ﻣﺄﻣﻮﺭﻳّﺖ ﺗﻤﺎﻣﻰ ﺃﻧﺒﻴ&#= 65166; ﻭ ﻭﻟﺎﻳﺘﻬﺎی اﻟﻬﻰ،ﻭﻧﻪ ﺍA= 193;ﻳﺎﻥ ﺭﺳﻤﻰ ﻭ ﺍﺳﻤﻰ&= #1548; ﻭﻧﻪ ﻣﺬﺍﻫﺐ ﻗ&= #65208;ﺮﻯ ﻭﻓﺎﺳﺪ،ﻭﻧﻪ = 5251;ﮑﺎﺗﺐ ﻓﮑﺮﻯ ﻭ ﻓﻠﺴﻔ&= #65264;، ﻭﻧﻪ ﺣﺘﻰ ﻳﻚ ﺍ= ﺗﻔﺎﻕ ﮐﻮﺭ،ﮐﻪ ﺑﺘﻮ= 5165;ﻥ ﮐﻮﺭﻣﺎﻝ ﻣﺎﺭ&#= 65165; ﺑﻴﻚ ﺭﻭﺷﻨﺎﺋ&#= 65264; ﺑﺮﺳﺎﻧﺪ. ﺗﻤﺎ&= #65249; ﻣﺒﺎﺣث ﻋﻠﻤﻰ &#= 65261; ﺗﺄﻣّﻠﺎﺕ ﺍﻧ= 5204;ﺎﻥ، ﺑﺎ ﺳﻄﺢ ﻋﻘﻞ ﮐ= ﻨﻮﻧﻰ ﺧﻮﺩ،ﺍﮔﺮ ﻫﻢ &#= 65175;ﮑﺎﻣﻠﻰ ﺑﺎﺷﺪ ﺗﮑﺎﻣﻠ&#= 65264; ﺍﻓﻘﻰ ﺍﺳﺖ. ﻭ ﺗ= ;ﻨﻬﺎ ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ &= #65197;ﺍﺣﺖ ﺗﺮ ﮐﻨﻮﻧﻰ،ﻭ= 5247;ﻰ ﺑﺎﺯ ﺧﻮﺩ ﻋﺎﻣ&= #65246; ﺳﺘﻤﮑﺎﺭﻯ ﺑﺮ&#= 65261;ﺍﻥ ﺧﻮﺩ ﻭﺭﻭﺍﻧﺪ&#= 65267;ﮕﺮﺍﻥ ﺍﺳﺖ. که ﺒﺎﻋث گوﺩ تر ﮐﺮﺩﻥ = 11;وﺭ ﻭﺗﺎﺭﻳﮑﺘﺮ ﮐ&#= 65198;ﺩﻥ ﺁﻥ ﭘس ﺍﺯﻣﺮﮒ&#= 1548;ﺩﺭ ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﺮﺩﻳﻢ ﻣﮕʋ= 98; ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65193;ﺍﺷﺘﻦ ﺗﻮﺍﻧﺴﺘﻦ ﮔﻨ&#= 65166;ﻩ ﺍﺳﺖ،ﻭﺩﺍﻧﺎ = 5169;ﻮﺩﻥ ﺭﺍﻩ ﺩﺭﺳﺖ ﺭﺍ = ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﻭﺍﻳﻦ ﺩﻟﻴﻞ ﺻﺒﻮﺭﻯ &= #65193;ﺭﻭﻳﺸﺎﻥ ﻭ ﺭﻫﺮﻭﺍﻥ ﺭﺍ&= #65257; ﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ، ﻭﺷﺎﻳﺴﺘﮕﺎﻥ &#= 65175;ﻮﻟﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﺑ&= #65260;ﺸﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﻧﺪﺍﺭﻧﺪ،ﭘس ﮔﻨﺎﻫﻰ ﻫﻢ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻨﺪ ﺑﮑﻨ&#= 65256;ﺪ. ﻭﻟﻰ ﺩﺍﻧﺸﻤﻨ&#= 65194; ﻭﺷﺮﻭﺗﻤﻨﺪ ﻭ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺻﺎﺣﺐ ﻣﻘﺎʌ= 49; ﺩﺭ ﺟﺎﻣﻌﻪ، ﻧﺪﺍ= 5255;ﺴﺘﻪ ﻣﺪﺍﻡ ﮔﻨﺎﻩ ﭘ&= #65198;ﻭﺭﻯ ﻭ ﺟﻬﻨّﻢ ﺁﻳﻨ&#= 65194;ﻩ ﺧﻮﺩ ﺭﺍ ﺩﺍﻍ ﺗ= ﺮ ﻣﻴﮑﻨﺪ. ﺩﺭ ﺍﻳ= ﻦ ﻣﺒﺎﺣث ﻔﻠﺴﻔ= 5264;،ﮐﻪ ﭼﮕﻮﻧﻪ ﺻﺎﺣﺐ &= #65235;ﻠﺴﻔﻪ ﺭﺍ ﺑﻬﻢ ﭘﻴﻮﻧ&= #65194; ﺑﺪﻫﻨﺪ،ﻳﺎ ﭼ= 4405;ﻮﻧﻪ ﺍﺳﺘﺨﺮﺍﺝ ﻣﺒ&#= 65166;ﺣث ﺍﺯ ﻣﺘﻮﻥ ﻣﻴﮑ&= #65256;ﻨﺪ،ﻭﻳﺎ ﺍﺳﺘﻨﺒﺎﻁ ﺍﺯ &= #65169;ﻄﻮﻥ ﻣﺘﻮﻥ <span style=3D'mso-spacerun:yes'> </s= pan>ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭﺑﻌﻨﻮﺍﻥ ﻣﺒ&#= 65166;ﺣث ﺩﺭ ﻋﻠﻢ ﺍﭘﻴﺴ&= #65176;ﻤﻮﻟﻮﮊﻯ ﺍﺳﺖ،ﻳﻌﻨﻰ ﻣ= 4401;ﺎﻧﺒﺰﻡ ﻓﮑﺮ ﺷﺨﺺ ﻭﻫﺮ&= #65165;ﻧﺴﺎﻧﻰ ، ﺩﺭﺳﻄﻮﺡ ﺗﮑ&#= 65166;ﻣﻠﻰ ﻣﺘﻔﺎﻭﺕ،ﻭﻗA= 194;ﺭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭﻓﮑﺮﻯ &= #65259;ﺮﮐس هست. ﻣثلا ﻭﻗ᥵= 6;ﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻔ&#= 65198;ﻣﺎﻳﺪ (ﺣﺘﻰ ﺃﻋﻠﻢ)،ﻳ&= #65228;ﻨﻰ ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﻣ= ﻦ ﺁﮔﺎﻩ ﺷﻮﻡ ﻭﺑ&= #65194;ﺍﻧﻢ. ﻭ ﺍﻳﻦ ﻣﻌﻴﺎﺭ&= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﻭ ﺩﺍﺋﻢ = ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺗﮑﺎﻣ= ﻞ ﻧﻮﻋﻰ ﻳﮑﺎﻳﻚ &= #65165;ﻓﺮﺍﺩ ﺍﻧﻮﺍﻉ ﺭﺍ ﻣﻴ&= #65194;ﻫﺪ. ﭘس ﺗﻔﺴﻴﺮﺍﺕ &#= 65193;ﻳﮕﺮﻯ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;،ﮐﻪ ﺩﺭ ﻣﺴﻴﺮ ﻣﮑﺎ&= #65255;ﻴﺰﻡ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎ ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎ&#= 65255;ﻰ،ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65153;ﻧﻬﺎ ﻧﻴﺴﺖ. ﻭﻟﺬﺍ ﺁ= ﻧﺮﺍ ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65251;ﻴﺨﻮﺍﻧﻴﻢ. ﺍﻣﺎ ﭼﻮﻥ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻳﻚ ﺍﻣﺮ&= #65165;ﺳﺘثناﺋﻰ ﺍﺳﺖ،ﮐﻪ ﮐﺴﻰ &#= 65251;ﺠﺒﻮﺭ ﻭ ﺩﺭ ﺍﮐﺮﺍﻩ ﻧ= ﻴﺴﺖ. ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﮑﻨﺪ. ﻭﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺗﻤﺎﻡ ﮐﺮﺍﻣﺎ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ،ﮐﻪ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺟمع ﺁﻭﺭﻯ ﮐﺮﺩﻩ ﺑ&= #65260;ﺮ ﻧﺤﻮ ﮐﻪ ﻟﺬﺕ ﺁ= ﻧﺮﺍ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺒ&#= 65198;ﺩ ﻣﺼﺮﻑ ﻧﻤﺎﻳﺪ. = ﺁﻧﮕﺎﻩ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺗ&#= 64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﻧ= 5262;ﻋﻰ ﻫﺮﮐس،ﺩﺭ ﺗﻮA= 247;ﺪ ﮐﻨﻮﻧﻰ ﺍﻭ،ﻫ= 5252;ﺎﻥ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65251;ﻮﻋﻮﺩ ﺍﻟﻬی ﺁﻧﻬﺎ ﺍ&#= 65199; ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺍ&= #65203;ﺖ. ﮐﻪ ﺑﻘﺴﻤﺘﻰ ﺍ&= #65199; ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺭﺳﻴﺪﻩ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﻭﺣﻖ ﺍﻭ ﻣ= ;ﻴﺒﺎﺷﺪ که ﺁﺯﺍﺩﺍنه ʌ= 52;ﺼﺮف ﻨﻤﺎﻳﺪ. ﻭﺍﮔﺮ = ﭼﻨﻴﻦ ﻧﺒﻮﺩ، ﻫﺮﮔﺰ &#= 65193;ﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻴ&= #64401;ﻮﻯ ﺑﺸﺮﻯ ﺍﻣﺮﻭﺯ &= #65261;ﺑﺎ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﮐﻪ ﺩﺍﺭﺩ، ﻣﺘ&#= 65262;ﻟﺪ ﻧﻤﻴﺸﺪ. ﺯﻳﺮﺍ = ﻣﻮﺟﻮﺩﻳّﺖ ﻭﺩﺭﺟﻪ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺍﻧﺴﺎﻥ،ﻳﻚ ﺃ= 5251;ﺮ ﺍﺗﻔﺎﻗﻰ ﻧﻴﺴ&#= 65174;. ﮐﻪ ﺁﻧﮕﺎﻩ ﺗﻤ&= #65166;ﻡ ﻫﺴﺘﻰ ﺑﻰ ﻣﻌﻨ&= #65264; ﻣﻴﺸﺪ. ﺑﻠکه ﺤ&#= 65204;ﺎﺏ ﻭﮐﺘﺎﺑﻰ ﺩﺍﺭ&#= 65193;،ﺣتی اﻧﺴﺎﻧﻰ که اʌ= 51;ﺮﻭﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺘﻮﺍﻧﺪ ʋ= 93;ﺭﻙ ﺍﻣﻮﺭ ﻋﺮﻓﺎن= 740; ﻮﺳﻠﻮﮐﻰﻭ ﺣﻘ&#= 65268;ﻘﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ ﺑﻴﺎﺑﺪ،ﺩﺭ ﺗ= 5262;ﻟﺪ ﭘﻴﺸﻴﻦ ﺑﻘﺴﻤ&#= 65176;ﻬﺎﺋﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻣﻘﺪﻣﺎﺗﻰ ﻧﻴ&#= 65200; ﺭﺳﻴﺪﻩ ﺑﻮﺩه اﺳﺖ. ﻣثلا ﺩﺭ = 5261;ﻟﺎﻳت ﺴﻠﻮﮐﻰ ﻭﺩﺍﻧ&#= 65176;ﺎ ﻳﺎ ﻣﻴﺘﺮﺍ ﻭﺑ&= #65262;ﺩﺍ، ﺑﻤﺮﺍﺗﺐ ﻣﻮﻓ&#= 65240;ﻴّﺘﻰ ﺭﺳﻴﺪه ﺒﻮﺩه = 575;ﺳﺖ. ﻭﻟﻰ ﭼﻮﻥ ﺍﻣﺮ&= #65261;ﺯ ﻧﻤﻰ ﺧﻮﺍﻫﺪ،= 5267;ﺎ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑ&#= 65192;ﺎﻃﺮ ﻏﻔﻠﺖ ﻭ ﺳﺮﮐﺸ&= #65264;،ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ،ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﻧﻄﻔ&= #65258; ﻫﺴﺘﻨﺪ ﺗﺤﻘﻖ &= #65169;ﺪﻫﺪ،ﺗﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺗﻮﻟﺪ ﺑﻬﺘﺮﺑ&#= 65228;ﺪﻯ ﺭﺍ ﻓﺮﺍﻫﻢ ﮐﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﻭﺳﺎﻟﻚ = ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ،ﺑﺎ ﺍ= 5197;ﺍﺩﻩ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ، ﺑﻬﺪﺍ= 5267;ﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺗﺰ@= 400;ﻴﻪ ﻧﻔس ﮔﺮﭼﻪ ﺳﺨ&#= 65174; ﻭ ﺁﺯﺍﺭ ﺩﻫﻨﺪ&= #65257;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ، ﺗﺨﻠی= ;ه ﺨﻮﺩﺭﺍ ﺍﺯ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔ&= #65166;ﺕ ﺍﻟﻬﻰ ﭘﻴﺮ ﻭﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ. ﺁﻧﮕﺎﻩ ﻫﺮﮔﺎ&#= 65257; ﺧﺪﺍﻭﻧﺪ ﺩﻳﺪ&#= 1548;ﮐﻪ ﺳﺎﻟﻚ ﺑﺤﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺰﮐﻴﻪ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﺮﺩﻩ ﺍﺳﺖ،ﺑ= 5268;ﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﻭ = ﻳﺎ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﻫﻢ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﮐﻨﻮﻥ ﺑﻮʌ= 63; ﻣﻴﺪﻫﺪ. ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ = ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺳ= ﻠﻮﮐﻰ ﺩﺳﺖ ﻧﺪﻫﺪ، ﻭ &= #65165;ﺳﺮﺍﻑ ﻭﺍﺗﻠﺎﻑ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺷﺪﻩ &= #65169;ﺎﺷﺪ، ﻟﺎﺟﺮﻡ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺑﺨﺎﻃﺮ ﺟﺮﻡ ﻭ&= #64400;ﺎﺭﻣﺎ ﺷﺪﻥ، ﺭﻭﺍﻥ ﺷ&#= 65192;ﺺ ﺳﻘﻮﻁ ﻧﻮﻋﻰ ﻧ&= #65204;ﺦ ﻭﻣﺴﺦ ﻭﻓﺴﺦ ﻳ&= #65166;ﺑﺪﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ،ﺗA= 166; ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺍﺯ ﻧ= ﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺑﺎﻟﺎ ﻣﻴﻴﺂﻳ&#= 65194;. ﺗﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻣﺠﺪﺩ،ﻭﭘسﺍʋ= 99; ﺻﺪﻫﺎ ﻫﺰﺍﺭﺳﺎﻝ ﻭﺣ&#= 65176;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺩﻳﮕﺮ،ﺁﻧﮕﺎA= 257; ﺑﺎﻳﺪ ﮐﻪ ﻓﺮﻣ&= #65166;ﻥ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮ&= #65263; ﻭ ﺍﻟﻬﻰ ﺧﻮﺩﺭ&= #65165;،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﻭ ﻟﺰﻭﻡ ﺷﺪﻥ ﻭ= ﺻﻴﺮﻭﺭﺗﻰ ﮐﻪ ﻣﻮﺭﺩ ﻧﻈﺮ = ﺧﺪﺍﻭﻧﺪ ﺧﺎﻟﻖ ﻫﺴﺘﻰ ﻭ&= #65197;ﻭﺡ ﺍﺳﺖ،ﺧﻮﺩﺭﺍ = 5169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟﮕﻮ= ;ﻯ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺎﻧﺪ. ﻭ ﺍﻳ= ﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65165;ﻟﻬﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩﺭﺍ ﺑﻴﺎﺑﺪ. ﮐﻪ ﻫﻔ= ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻣﺘﻮﻟﺪ ﮔﺮﺩﺩ. = ﺗﺎ ﺭﺍﻩ ﺃﺑﺪﻳّﺖ &#= 65169;ﻰ ﺍﻧﺘﻬﺎ ﺩﺭ ﺑﻰ = ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻭ ﮐﺴﺐ ﺗﺠﻠّﻴﺎ= 5173; ﺍﻟﻬﻰ ﻭ ﮐﺴﺐ ﺻ= ﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺮ ﻭ ﺗﻘ= ﺮّﺏ ﺑﻴﺸﺘﺮ،ﺩﺭ ﺗ= 5208;ﺒّﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻠﻪ &= #65169;ﺮﺳﺪ. ﮐﻪ ﺣﺘﻤﺎ ﺑﺎﻳ&= #65194; ﺑﺮﺳﺪ ﻭﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ. ﻭﻟﻮ ﺑﻘ= ﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #65183;ﻬﻨّﻤﻬﺎﻯ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 1740; ﻮﺣﻴﻮﺍﻧﻰ،ﮐA= 258; ﺟﻬﻨّﻢ ﻫﻤﺎﻥ &#= 65183;ﻬﺎﻧﻮﻡ ﻳﻮﻧﺎﻧﻰ ﻭﺗﻮ&#= 65197;ﺍﺕ،ﻭﺟﻬﺎﻥ ﻓﺎﺭﺳﻰ ﺯﺭﺩﺷ&#= 65176;ﻰ،ﻭ ﺟﺤﻴﻢ ﻗﺮﻳﺶ ﺯ&= #65197;ﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻰ ﻧﺎﺭﺳﺎ ﺩﺭﻳﻚ &= #65211;ﻮﺭﺕﻧﻮﻋﻰﺧA= 262;ﺍﻫﺪﺑﻮﺩ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﭘس ﺗﻐ= 5268;ﻴﺮ ﻓﻠﺴﻔﻪ ﺍﺳﺘﺎ&#= 65193; ﻓﻠﺴﻔﻪ،ﺍﺯ ﺍ= 5211;ﺎﻟﺖ ﺍﺣﺴﺎس ﺑﻤﺴﺄ= 5247;ﻪ ﺟﺒﺮ ﺫﺍﺗﻰ،ﻳ= 5166; ﺳﺮﻧﻮﺷﺖ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ،ﻧﺘﻴﺠA= 258; ﺗﮑﺎﻣﻠﺎﺕ ﺩﺭ &= #65175;ﻮﻟﺪﺍﺕ ﻗﺒﻠﻰ ﺍﺳﺖ. ﻭ ﺍ= ;ﻳﻦ ﺗﻐﻴﻴﺮ ﺩﻟﻴﻞ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. = ﺯﻳﺮﺍ ﺗﻐﻴﻴﺮ ﻳﮑﻄﺮ&#= 65235;ﻪ ﻧﻴﺴﺖ. ﮐﻪ ﺗﻐﻴ= ﻴﺮ ﻗﻬﻘﺮﺍﺋﻰ ﻧﻴ&#= 65200; ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺭ = ﺍﻧﺴﺎﻥ ﻣﺘﻔﮑّﺮ ﭘﻴﺪ= 5165; ﺷﻮﺩ. ﺗﻨﻬﺎ ﺗﻐ= ﻴﺮ ﻣﺸﺒﺖ ﺗﮑﺎﻣﻠ&#= 65264;،ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65203;ﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﮐﻪ ﺑﺎ ﺗﺤ= ;ﺼﻴﻞ ﻋﻠﻢ ﻭ ﺗﺠﺮﺑﻪ = ﺯﻧﺪﮔﻰ،ﻭ ﻣﻄﺎﻟﻌﻪ ﺩﺳﺖ &= #65255;ﻤﻴﺪﻫﺪ. ﺯﻳﺮﺍ ﻣﺎﻫﻴّ= 5174; ﻭ ﺳﺮﻧﻮﺷﺖ ﻭﮐ&= #65198;ﺍﻣﺎﺕ ﻭﺟﻮﺩﻯ ﺍﻭ ﻫﻤ&= #65268;ﻦ ﺍﺳﺖ،ﮐﻪ ﭼﻨﻴ= 5254; ﺧﻮﺏ ﻳﺎ ﺑﺪ ﺑﺎ= ﺷﺪ. ﺷﺎﻳﺪ ﺭﻭﺍﻥ ﮐ&= #65166;ﻓﺮﺍﻥ ﭼﻘﺪﺭ ﺑﻴﻤﺎﺭ&#= 65263; ﺭﻭﺍﻥ ﺭﺍ ﻣﻮﻗ&= #65176;ﺎ ﻭ ﻧﺴﺒﺘﺎ ﺑﺎ ﺩ= ﺍﺭﻭﻫﺎﻯ ﺑﻰ ﺣس ﮐﻨﻨﺪﻩ&#= 1548;ﻭ ﻓﺮﺿﺎ ﺑﺎ ﺻﺤﺒ&= #65174; ﻭ ﺗﻔﻬﻴﻢ ﺧﻮﺏ = ﮐﻨﻨﺪ. ﻭﻟﻰ ﺫﺍﺕ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻭ ﺗﻐﻴﻴﺮ ﻣﺎﻫﻮ&#= 65263; ﻧﮑﺮﺩﻩ ﺍﺳﺖ. ﮐ= ﻪ ﻣثلا ﺷﺄﻥ ﻭﻣA= 240;ﺎﻡ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ. = <span style=3D'mso-spacerun:yes'> </span>ﺍﺗﻔﺎ= 5239;ﺎ ﺗﻮﻟﺪ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭ ﻳﻚ ﺻﻮﺭﺕ ﻧ= ﻮﻋﻰ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ. = ﻭ ﻳﺎ ﺣﺎﻟﺎ ﺑﺨﻮ&= #65165;ﻫﺪ ﮐﺎﺭﻯ ﮐﻨﺪ،ﮐ= 5258; ﺣﺘﻤﺎ ﺩﺭ ﺗﻮﻟ&= #65194; ﻧﻮﻉ ﻓﻮﻕ ﻳﺸﺮ&= #65263; ﺍﺣﺘﻤﺎﻟﻰ ﺩﺭ &= #65183;ﻬﺎﻥ ﺁﻳﻨﺪﻩ ﻣﺘﻮﻟ&#= 65194; ﺷﻮﺩ. ﻭﺗﻨﻬﺎ ﺭ= ﺍﻩ ﺗﺒﺪﻳﻞ ﺍﻳﻦ ﻣ&= #65166;ﻫﻴّﺖ ﻭﺟﻮﺩﻯ،ﮐﻪ ﺟ= 5170;ﺮ ﺩﺭﻭﻧﻰ ﺭﺍ ﺑﺮ = ﺍﻧﺴﺎﻥ ﺗﺤﻤﻴﻞ ﻣﻴﮑﻨ&#= 65194;، ﻭﺩﺭ ﺣﮑﻢ ﺳﺮﻧ&= #65262;ﺷﺖ ﺍﻭ ﺍﺳﺖ،ﺗﻨﻬ= 5166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﻳﻚ ﻭﻟیّ اﻟﻬA= 264; ﺍﺳﺖ. ﮐﻪ ﺗﻨﻬﺎ= ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ،ﻭﺗA= 252;ﺎﻡ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65187;ﻘﻴﻘت همه اﺩﻳﺎﻥ ﺍʌ= 03;ﺖ. ﻭ ﺍﻟّﺎ ﺍﺩﻳﺎ&#= 65253; ﺍﺳﻤﻰ ﻭﺭﺳﻤﻰ&#= 1548;ﮐﻪ ﻋﻤﻠﺎ ﺗﺸﮑﻴﻠ&#= 65166;ﺗﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺣ&= #65200;ﺑﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ،ﭼﻪ ﺭﺳﺪ ﺑﻤﺬﺍﻫﺐ &= #65251;ﺘﻀﺎﺩ ﻭﮔﻮﻧﺎﮔﻮﻥ ﺁ&#= 65255;ﻬﺎ، ﺳﺮﺍﺳﺮ ﺑﺎﻃﻞ &= #65261; ﻓﺮﻳﺒﻨﺪﻩ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺁ= ﺧﻮﻧﺪﻫﺎ ﻭ ﺩﻳﻦ ﻓﺮﻭﺷﺎ&= #65253;، ﻭﺣﺘی ﺘﺎ ﺣﺪّ &#= 65191;ﺪﺍ ﻓﺮﻭﺷﺎﻥ ﻣﻄﺮ&#= 65185; ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺧ= ﻮﺩﺷﺎﻥ ﻫﻢ ﺑﺪﺍﻧﻬﺎ ﺑ&= #65166;ﻭﺭ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺑ= ﺮﺧﻠﺎﻑ ﮔﻔﺘﻪ ﺧﻮﺩ ﻋﻤ&= #65246; ﻣﻴﮑﻨﻨﺪ. ﻭ ﻳﺎ= ﺩﺭ ﺧﻔﺎ ﻭﺗﻨﻬﺎﺋ&#= 65264;،ﺁﻥ ﮐﺎﺭﻫﺎﻯ ﺩﻳﮕ&#= 65198;ﻣﻴﮑﻨﻨﺪ. ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587;،ﺑﻬﺪﺍﻳﺖ ﻭﺭﺍﻫﻨﻤﺎﺋﻰ &#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻭ ﺑ= 5166; ﮐﻤﻚ ﻟﺤﻈﻪ ﺑﻠ&= #65188;ظه ﺒﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;،ﻭ ﻫﻤّﺖ ﻭ ﺟﺪﻳّ= 5268;ﺖ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﻋﺸ= ﻖ ﻭﺭﺯﻯ ﺳﺎﻟﻚ، &#= 65193;ﺭ ﭘﻴﻤﺎﻥ ﺑﺎﻭل= 740;ّ اﻟﻬﻰ، ﻫﻤّﺖ A= 267;ﺎ ﻫﻮﻡ ﻭ ﺍﻭﻡ ﻭﺗ= ﻮﺳّﻞ ﻋﺒﺎﺩﻯ،ﺑﺎ ﻭ= 5203;ﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﺣﻨﻴﻒ ﺑﺎﺷﺪ. ﺁ= ﻧﮕﺎﻩ ﺑﺘﺪﺭﻳﺞ ﺗﺨﻠ&#= 65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ،ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻫﺮ&= #65251;ﺮﺣﻠﻪ ﻭﮐﻠﺎﺳﻰ ﺳﺎﻟ&#= 1705; ﺮﺍﺑﮑﻠﺎس ﺒﺎ= 5247;اﺘﺮ ﻣﻴﺒﺮﺩ. ﻭﺑﺴﺮ&= #65255;ﻮﺷت ﺠﺪﻳﺪﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮک ﺒﺮﺍﻯ ﻣﺮﺣله = 5170;ﻌﺪﻯ ﺳﻠﻮﻙ، ﺑﺮﺍﻳ= 5206; ﺗﺮﺑﻴﺖ ﻣﻴﺪﻫ&#= 65194; ﮐﻪ ﺳﺎﻟﻚ ﻫﻤّ&#= 65174; ﺳﺮﻧﻮﺷﺘﻰ ﺑﺮ&#= 65165;ﻯ ﮐﺴﺐ ﻫﻔﺖ ﺷﻬﻮ&= #65193; ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65169;ﻴﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﻳ&= #65166; ﻗﺮﻩ ﺗﺎﺯﻩ،ﻳ= 5166; ﻫﻤﺎﻥ ﺧﻮﺭﻩ ﺯ&= #65197;ﺩﺷتی ﻤﻴﺮﺳﺪ. ﮐﻪ ﻗﺮ= ﻳﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ،ﺗﺒﺪﻳﻞ ﺑﻘﺮّﻩ ﻭ ﻏﺮّ= 5257; ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﻗ= ﺮﻳﺶ ﻧﻴﺰ ﺁﻧﺮﺍ ﺧﻮ&= #65197;ﻧﻖ ﻧﻴﺰ ﮔﻔته اﻧA= 194;. ﺩﻭ ﻗﺮّﻩ ﺟﺪﻳ&#= 65194; ﻣﺤﻤﺪ،ﻭ ﻣﮑﺘ= 5168; ﺳﻠﻮﮐﻰ ﺟﺪﻳﺪ &= #65165;ﻭ،ﻫﻤﺎﻥ ﮐﻴﺎﻥ ﺧﻮﺭﻩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻭ ﺷﻬﻮ&#= 65193; ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ،ﺑﺮﺍA= 263; ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 64400;ﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺑﺨﻠﻖ &= #65165;ﺳﺖ. ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ = ﺍﻟﻬﻰ ﺧﻮﺩ،ﺑﺎ ﺑﻌث= 78; ﻭ ﺭﺳﺎﻟﺖ ﻭ ﻧﺒﻮ&= #1617;ﺕ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﺩﺍﺷﺖ. ﻭﻧﻪ ﺑﺮ= ﺍﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ. ﺁ= ﻧﮕﺎﻩ ﺗﻨﺒّوء ﻭﻧﺒʋ= 56; ﻭﺧﺒﺮ ﻫﺎﻯ ﺍﻟﻬﺎﻣﻰ &= #65261; ﻟﺪﻧّﻰ ﻣﺪﺍﻭ= 5249;،ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﻣﺎ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﻋﻘلی ﻤﻴﮕﻮﺋA= 268;ﻢ که ﻔﺮﺍﻭﺍﻥ ﻫ= 5204;ﺘﻨﺪ ﺗﺎ ﮐﺎﻣﻞ ﻣﺤﻤ&= #65194;ﻯ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺖ&#= 1548; ﺑﺘﻮﺍﻧﺪ ﺧﺪﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺟﺪﻳﺪﻯ &= #65169;ﺴﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;. ﻭ ﭘﺎﺩﺍﺵ ﺫﺧﻴ&= #65198;ﻩ ﺁﺧﺮﺕ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺍﻭ ﺑﺎﺷﺪ. ﮐﻪ ﺑ= ;ﺎ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﻬ&= #65176;ﺮ،ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65256;ﺎﺳﺐ ﺑﻬﺘﺮﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻴﺎﺑﺪ، ﺷﺎﻴﺪ ﺑﻄﺮﻳﻘ&#= 65174; ﻭﻟﺎﻳﺖ ﻫﻔﺘﻢ &= #65251;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻧﻴﺮ ﺑﺮﺳﻨﺪ ﻭ&= #65191;ﻮﺩﺭﺍ ﺑﺮﺍﻯ ﭼﻬﺎﺭﺻ&#= 65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;،ﺑﻨﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ،ﻭﺗﺠA= 248;ّﻰ ﻭﺷﻬﻮﺩ ﻫﺎﻯ ﺑ&= #65166;ﻟﺎﺗﺮ ﺑﺮﺳﻨﺪ. ﻭ ﻫﺮ ﺑ= ;ﺎﺭ ﺑﺎ ﻣﻬﺪﻯ ﻫﺎﻯ = ﻣﻮﻋﻮﺩ ﺩﻳﮕﺮﻯ ﻫﺪﺍﻳ&#= 65174; ﺷﻮﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﭘس = ﻫﺮﮐس ﺩﺭ ﻫﺮﮐﺎﺭ ﻣث&#= 1576;ت ﻳﺎ ﻣﻨﻔﻰ ﻓﻌﻠ&= #65264; ﺧﻮﺩ،ﻣﺴﺌﻮﻟA= 268;ّﺖ ﺁﻧﺮﺍ ﺩﺍﺭﺩ،= 4400;ﻪ ﺍﮔﺮ ﺧﺪﺍ ﭘﺴﻨ&= #65194;ﻳﺪ، ثوﺍﺏ ﻭ ﺷﻬﻮﺩ &#= 65261; ﻋﻘﻠﻬﺎﻯ ﺑﺎﻟ&#= 65166;ﺗﺮ،ﻭ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; ﺑﺠﻬﺎن ﻤﻴﺪﻫ= 5194;. ﻭﺍﮔﺮ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﭙﺴﻨﺪﻳﺪ،ﭘ= 87; ﺭﻭﺡ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ،ﮐﻪ ﻫ&#= 65198;ﮔﺰ ﻣﺮﮔﻰ ﻫﻢ ﻧﺨﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ،ﻓﻮﺭﺍ = 5169;ﮑﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻣ= ﻴﺮﻭﺩ. ﻭﺯﻧﺪﮔﻰ ﻫﺎﻯ &= #64344;ﺮ ﻋﺬﺍﺏ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺭﺍ ﮐﻪ ﻣﺎ ﻧﻴﺰ= ﺑﭽﺸﻢ ﻣﻰ ﺑﻴﻨﻴﻢ ﻣﻴ&= #65268;ﺎﺑﻨﺪ. ﺗﺎ ﺩﻭ ﺑﺎﺭﻩ ﻭ= ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺧﻮﺩ&= #65197;ﺍ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺑﺎﻟﺎ ﺑﺮﺳﺎﻧ&#= 65194; ﻭﻫﻤﻴﻦ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭﺯﻧﺪﮔﻰ ﻫﺎﻯ &= #65203;ﻠﻮﮐﻰ ﺗﺎ ﺷﻬﻮﺩ ﻭﮐﺴ&= #65168; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺎ= 5255;ﺪ. ﺁﻧﮕﺎﻩ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩ ﻧﺠ&= #65166;ﺕ ﻭ ﺭﻫﺎﺋﻰ ﺩﺍﺭ&= #65255;ﺪ ﺑﺮﺍﻯ ﺗﻤﺮﮐﺰ &= #65193;ﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﻧﺠﺎﺕ،ﻭ ﺗﺎ ﺃ&#= 65169;ﺪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺑﺎ&= #65199;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺠﻬﺎﻥ ﺩﺭ A= 165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65154;ﻳﻨﺪ. ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﺻﻮﻓﻴﻪ ﻣﻄﺎﻟ&#= 65228;ﺎﺕ ﻓﻠﺴﻔﻰ ﻣﺨﺘﻠ&#= 65234; ﺑﻘﺼﺪ ﺗﮑﻤﻴﻞ &= #65261; ﺗﺼﺤﻴﺢ ﻓﻠﺴﻔ&#= 65258; ﺯﻧﺪﮔﻰ ﺷﺨﺺ ﺭ&= #65165; ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ،ﮐﺎﻣﻠﺎ ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ. ﮐﻪ ﻋﻘﻞ ﻣﺎﺩﻯ = ﺁﻧﻬﺎ ﻓﻄﺮﺕ ﻭ ﺳﺮﻧﻮ&= #65207;ﺖ ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﻭ= ﺟﺒﺮ ﺫﺍﺗﻰ ﻭﻧﻔﺴﺎ&#= 65255;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻫﻢ ﺍﻧﮑﺎﺭ ﻣﮑ&= #65166;ﺗﺐ ﺑﺮﺗﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺸ= ;ﺮﻯ ﺭﺍ ﺭﺩ ﻣﻰ ﮐﻨﺪ= . ﻣثلا ﻫﺮﭼﻪ ﺍﻣثاﻝ = 5259;ﻮﻡ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ = ﺑﺎﻳﺪ ﻣﻌﺮﻓﺘﻰ ﻭﻣﻄ&#= 65166;ﻟﻌﻪ ﻭﺗﺠﺮﺑﻪ ﮐﺮﺩ &= #65251;ﺨﺎﻟﻔﺖ ﺩﺍﺭﺩ. ﭼﻮن ﺒﻰ = ﻓﺎﻳﺪﻩ ﺍﺳﺖ. ﻭ ﻳﺎ ﺑﺎ ᥽= 1;ﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65197; ﻋﻠﻢ ﺍﻟﻨﻔس ﭼ&#= 65262;ﻥ ﺑﺮﮔﺴﻮﻥ ﻳﺎ ﺩ&= #65267;ﮕﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﮐﻪ ﻫﻤﮕﻰ ﺭﻭﺍﻧﺸ&#= 65256;ﺎﺳﺎﻥ ﻭﺭﻭﺍﻥ ﮐﺎﻭﺍ&#= 65253; ﻧﻴﺮﻭﻣﻨﺪﻯ،A= 169;ﺎ ﺭﻭﺵ ﻋﺮﻓﺎﻧﻰ &= #65261; ﺳﻠﻮﮐﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺴﺘﻨﺪ، ﺩﺷﻤﻨﻰ ﻣﻰ ﻧﻤ&= #65166;ﻳﻨﺪ. ﺣﺘﻰ ﺍﺟﺎﺯﻩ ﻭ = ﺣﻖ ﺑﮑﺴﻰ ﻧﻤﻴﺪﻫ&#= 65256;ﺪ که ﺁﺯﺍﺩ ﺩﺭ ﺍ&#= 65255;ﺘﺨﺎﺏ ﻓﻠﺴﻔﻪ ﺯﻧﺪﮔ&#= 65264; ﺧﻮﺩ ﺑﺎﺷﻨﺪ. ﮐ= ﻪ ﺩﺭ ﺭﺃس ﺍﻳﻦ ﻣ&= #64401;ﺎﺗﺐ ﻣﺎﺩﻯ ﻣﺎﺭﮐﺴ&#= 65268;ﺴﻢ ﻭﮐﻤﻮﻧﻴﺴﺖ ﺍ&#= 65203;ﺖ. ﮐﻪ ﮔﺎﻫﻰ ﺍﺳﺎ&= #65251;ﻰ ﻓﺮﻳﺒﻨﺪﻩ ﺩﻳ&#= 64405;ﺮﻯ ﻣﺎﻧﻨﺪﻩ ﺳﻮﺳ&#= 65268;ﺎﻟﻴﺴﻢ ﻳﺎ ﺻﻠﺢ ﺩﻭﺳﺖ = ﻭ ﺣﺘﻰ ﺍﻧﺴﺎﻧﻴ&#= 1617;ﺖ ﻭﻭﺍﺻﺎﻟﺖ ﺍﻧ&#= 65204;ﺎﻥ ﺭﺍ ﭼﻮﻥ ﺍﮔﺴﻴ&= #65204;ﺘﺎﻧﺴﻴﺎﻟﻴA= 204;ﺘﻬﺎﻯ ﻭﺟﻮﺩﻯ. ﻭﻟﻰ ﺑ= ﻤﺮﻭﺭ ﺯﻣﺎﻥ ﻭ ﺭﺷﺪ ﻣ= ﻐﺰﻯ ﺧﻮﺩ،ﻭﻳﺎ ﺩﺭ &#= 65175;ﺄثیر ﺑﻴﺸﺘﺮ ﻣﺤﻴﻂ&#= 1548;ﻭﺑﺮﺧﻮﺭﺩﻫᥴ= 6;ﻯ ﻣثبت ﻭﻣﻨﻔﻰ A= 199;ﻧﺪﮔﻰ،ﮐﻪ ﻧﻘﺶ ﻣﻬﻤﻰ ﺩﺭ&= #65175;ﻐﻴﻴﺮﺍﺕ ﻣﺎﻫﻮﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ&#= 1548;ﺑﻤﺮﻭﺭ ﺑﺎﻓﮑﺎﺭ ﺩﻳﮕ&#= 65198;ﺍﻥ ﮐﺸﺶ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ. ﻭﻫﻤﻪ ﺍﻳﻦ ﺭﺧ&= #65194;ﺍﺩﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺩﺭ ﺗﻐ&= #65268;ﻴﺮﺍﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺮﺍﺳﺮ ﺗﺬﮐّﺮﺍﺕ ﺩﺍ= 5163;ﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ ﻫﺴﺘﻨﺪ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﻣﺎﺩﻯ،ﻣﻌﻘﻮA= 247;ﺎﺕ ﺳﺮﭼﺸﻤﻪ ﺍﺯ ﻣ&= #65256;ﺎﺑﻊ ﺣﺴّﻰ ﺩﺍﺭﺩ،A= 261;ﺍﻟّﺎ ﻭﻫﻢ ﻭﺑﺎﻃﻞ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺍﻓﮑﺎﺭ ﻧ= ﺘﻴﺠﻪ ﺍﻓﻌﺎﻝ ﻣﻨﻌﮑ&#= 1587;ه ﻴﺎ ﺳﺎﻳﺒﺮﻧﻴ&#= 65176;ﻴﮑﻬﺎﺋﻰ ﺍﺳﺖ، که ﻬﻤﺪA= 165;ﻡ ﺩﺭ ﺗﻌﻘﻴﺪ ﻭﺗ&= #65198;ﮐﻴﺐ،ﻭ ﺑﺎ ﺍﺭﺗﺒﻄﺎﺕ &= #65207;ﺮﻃﻰ ﺑﺮﺣﺴﺐ ﺗﺮﺑﻴ&#= 65174; ﺍﺳﺖ ﺗﺎ ﺍﻳﻨﺠ&= #65166; ﺍﻳﻦ ﺩﻭﮔﻮﻧﻪ &= #65175;ﻔﮑّﺮ ﻫمه اﻧﺴﺎﻧﻬʋ= 66; ﺭﺍ ﺗﺸﮑﻴﻞ ﻧﻤﻴﺪ&#= 65259;ﺪ. ﻫﻨﻮﺯ ﻗﺴﻤﺖ ﺑ&= #65166;ﻗﻰ ﺍﺳﺖ. ﮐﻪ ﭼﻮﻥ ﺍ= ;ﻧﺴﺎﻥ ﺁﺯﺍﺩ ﺍﺳﺖ،ﻭ= 5255;ﻘش ﺘﻔﮑّﺮﺍﻧﺴﺎA= 253; ﺩﺭﺗﺪﺑﻴﺮ ﻧﻔ&#= 1587; اﺳﺖ. ﻭ ﺭﻭﺍن ا&#= 65255;ﺴﺎﻥ ﻧﻴﺰﺩﺭ ﺗﺪﺑﻴ&#= 65198; ﺧﺪﺍ ﺍﺳﺖ. ﻣﻨﻄ= ﻖ ﺗﺤﻠﻴﻞ ﻭﻧﻔﻰ &= #65165;ﻣﻮﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ ﭼ&#= 65262;ﻥ ﺍﻓﮑﺎﺭ ﻏﻴﺮ ﻧ&= #65166;ﺳﻮﺗﻰ ﻣﺤﻴﻄﻰ،ﻭ ﻏﻴ= 5198; ﺍﻓﮑﺎﺭ ﺩﺭﻭﻥ &= #65165;ﻧﺪﺭﻭﻥ ﻟﺪﻧّﻰ،ﺁﻧﮕʋ= 66;ﻩ ﺍﻳﻦ ﻣﻨﻄﻖ ﺗﺤ&= #65248;ﻴﻠﻰ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﮐﻪ ﺻﺤﻨ= 5258; ﺗﻄﺒﻴﻖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺳﺖ ﻣﻴﺪﻫﺪ. ﻣﻴﺪﺍ&= #65255;ﻴﻢ ﮐﻪ ﺭﻭﺵ ﺗﺤﻠﻴ&= #65246; ﺩﺭ ﻫﺮﮐﺎﺭﻯ،= 5255;ﺘﻴﺠﻪ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺣ&#= 65166;ﺻﻠﻪ ﺩﺭ ﺗﺤﻠﻴﻞ ﺍﺳ&= #65174;. ﮐﻪ ﭼﻘﺪﺭ ﺣﻘﺎ&= #65267;ﻖ ﺩﺭ ﺍﻳﻦ ﺗﺤﻠﻴ&= #65246; ﺗﻠﻒ ﺷﺪﻩ ﺑﺎﺷ&= #65194;. ﻭ ﺑﭽﻪ ﺳﻄﻮﺣﻰ = ﺍﺯ ﺣﻘﻴﻘﺖ ﺩﺭ ﺗﺤ&= #65248;ﻴﻞ ﺑﺮﺳﻨﺪ ﮐﻪ ﺩﺭ&= #65203;ﺖ ﺑﻮﺩﻥ ﺗﺤﻠﻴﻞ &= #65197;ﺍ ﺑﺮﺳﺎﻧﺪ. ﮐﺎﺭ = ﺫﻫﻦ ﻣﺘﻔﮑﺮﺍﻟﻬﻰ= 548;ﺑﺎ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65247;ﺪﻧّﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺩ&= #65197; ﺗﻨﺰﻳﻞ،ﻭ ﺍﺻ= 5246; ﺗﺤﻠﻴﻞ ﺑﻘﺼﺪ &= #65197;ﺳﻴﺪﻥ ﺑﺴﻄﻮﺡ ﭘﺎﺋﻴ&#= 65254; ﺣﻘﻴﻘﺖ،ﺁﻧﮕA= 166;ﻩ ﺩﺭﺳﺖ ﻭﻋﻤﻠﻰ&#= 1548;ﻭﻧﻴﺰ ﻗﺎﺑﻞ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺗ= ;ﺤﻠﻴﻞ ﻣﺎﺩﻯ ﺷﻴﻤﻴﺎ&#= 65163;ﻰ ﻭ ﺃﺗﻤﻰ ﺗﺎ ﺃﺑ= ﺪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭ ﭼﻴﺰ ﺟﺪﻳﺪﻯ ﺟ&= #65200; ﺗﻮﻗﻒ ﻣﻮﻗﺖ ﺩ&= #65197;ﺻﻮﺭﺕ ﻧﺪﺍﺭﺩ. ﺍﻳﻦ ﺩ= ﺭﺳﺘﻰ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﺧﻮﺩ ﺩﻭﺑﺎﺭﻩ &= #65169;ﺘﺮﮐﻴﺐ ﺑﭙﺮﺩﺍﺯﻳﻢ،@= 380;ﻴﺰﻯ ﮐﻢ ﻧﻴﺎﻭﺭﻳﻢ &= #65175;ﺎ ﺑﺤﻘﻴﻘﺖ ﻗﺒﻞ &= #65165;ﺯ ﺗﺤﻠﻴﻞ ﺑﺎﺯ ﮔ&= #65198;ﺩﻳﻢ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺭ= ﺍﻩ ﻣﺴﺘﻘﻴﻢ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ. ﺑﺎ ﺗﻮﺣﻴ= ﺪ ﻭ ﺍﻧﺠﺎﻡ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺍﺳﺖ . ﺍﺻ= ;ﻮﻟﺎ ﺗﺤﻠﻴﻞ ﻭﺗﻨﺰ&#= 65267;ﻞ ﺍﻓﮑﺎﺭ،ﺗﺎ ﺁ= 5255;ﺠﺎ ﺻﺎﺩﻕ ﺍﺳﺖ،ﮐ= 5258; ﺑﻌﺪ ﺍﺯ ﺩﺭﻙ ﻭ= ﺣﺼﻮﻝ ﻳﻚ ﺳﺮﻧﺦ ﻓﮑﺮ&= #65263; ﺩﺭﺳﺘﻰ،ﺑﺘﻮA= 165;ﻧﻴﻢ ﻓﻮﺭﺍ ﺑﻌﺪ ﺍﺯ = ﺩﺭﻙ ﺳﺮ ﻧﺦ ﺳﻤﺒﻮﻟ&= #65268;ﻚ ﺑﺄﺍﺻﻞ ﮐﻠّﻰ &#= 65153;ﻥ ﺑﺎﺯﮔﺮﺩﻳﻢ. ﮐ&= #65258; ﺑﺘﻮﺍﻧﻴﻢ ﺑﺮ&#= 65153;ﻳﻨﺪ ﺳﺎﺯﻯ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﺁﻥ ﻧﻴﺰ ﺑﺮﺳﻴ&= #65250;. ﮐﻪ ﻋﻤﻞ ﺗﻮﺣﻴ&= #65194; ﻭﺗﻌﺎﻟﻰ ﻓﮑﺮ &= #65261;ﺁﻣﺎﺩﮔﻰ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺮﺗﺮ&#= 1548;ﺩﺭﺗﺠﻠّﻰ ﻭ ﺳﭙس ﺩﺭ ﺗﺠﺴ&= #1617;ﻢ ﺑﺮﺗﺮ ﺩﺭﻳﻚ ﺻ&= #65262;ﺭﺕ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺑ&= #65228;ﺪ ﺍﺯ ﻣﺮﮒ ﻧﻮﻋﻰ = ﺧﻮﺩ ﺑﺮﺳﻴﻢ. ﺩﺭ ﺗﺤ= ﻠﻴﻞ ﻓﮑﺮﻯ ﺑﻌﻨﺎﺻ&#= 65198; ﺍﻭﻟﻴﻪ، ﻫﻤﺎ= 5253; ﺭﺳﻴﺪﻥ ﺑﺎﺻﻞ &= #65259;ﻴﻮﻟﺎﺋﻰ ﺩﺭﻋﻤﻞ ﻧﺰﻭﻝ &= #65261; ﺩﻭﺭﺗﺮ ﺍﺯ ﺧﺪ&= #65165; ﻭﺣﻘﻴﻘت اﺳﺖ. &#= 65165;ﻣﺎ ﺩﺭ ﺗﺮﮐﻴﺐ ﻭ ﺗ= ﻮﺣﻴﺪ، ﺗﻘﺮّﺏ ﺑﺨﺪﺍ &#= 65261;ﺑﺎﺻﻞ ﻏﺎﺋﻰ ﺍﺳﺖ. ﺍﺯ= ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺗﺮﮐﻴ&= #1576; ﻔﻴﺰﻳﮑﻰ ﻣﺎﺩ&#= 1740; ﭽﻮﻥ ﺗﺮﺍﮐم ﺪ&#= 65197; ﺷﮑﻞ ﻫﻨﺪﺳﻰ ﺩ&= #65267;ﮕﺮی اﺳﺖ. ﻭﻧﻪ ﭼﻮﻥ = ﺗﺮﮐﻴﺐ ﺣﻴﺎﺗﻰ ﻭﺣﻘﻴ&#= 65240;ﻰ ﺩﺭﺗﻔﮑّﺮ. ﺗﺒ&#= 65204;ﻴﻂ ﻭﺳﺎﺩه کرﺩﻥ A= 235;ﮑﺮ ﺩﺭ ﺗﺤﻠﻴﻞ،ﻭ &#= 65267;ﺎ ﺗﺒﺴﻴﻂ ﺗﻮﺣﻴ&#= 65194;ﻯ ﺩﺭ ﺗﺮﮐﻴﺐ،ﮐ= 5258; ﺍﻭﻟﻰ ﺗﺮﺍﮐﻤ&#= 65264; ﺍﻓﻘﻰ،ﻭ ﺩﻭﻣ= 5264; ﺗﻮﺣﻴﺪﻯ ﻭ ﺩﺭ = ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ ﺩﺭﻭ&#= 65183;ﻮﺩﺍﺳﺖ. ﺩﺭﺗﺤﻠﻴﻞ ﻣﻄ&#= 65248;ﻖ ﻓﻴﺰﻳﮑﻰ ﺑﺴﻮ&#= 65263; ﻋﺪﻡ ﺭﻓﺘﻦ ﺍﺳ&= #65174;،ﻭﺭﺳﻴﺪﻥ ﺑﺎﺻﻮل اﻭﻟی = 7; ﻭﻳﺎ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65169;ﺪﺍﺋﻰ ﺍﻭﻟﻴﻪ ﻋﻤﻠﺎ &= #65193;ﺭ ﺣﺮﮐﺖ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ،ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣﻞ ﻭﺗﺮﮐ&#= 65268;ﺐ. ﺩﺭ ﺷﮑﻞ ﻣﺎﺩﻯ = ﻭﻣﺎﻫﻮﻯ ﺑﺨﺪﺍ ﺩﺭ ﺃﺯﻝ = ﺑﺮﺳﻴﻢ ﻭﺩﺭ ﺗﺮﮐﻴﺐ ﻣ&= #65220;ﻠﻖ ﻭ ﺗﻮﺣﻴﺪ ﻗﺪﻣ&= #65264; ﺑﺴﻮﻯ ﻭﺟﻮﺩ ﻣ&= #65220;ﻠﻖ ﺍﻟﻬی ﭙﻴش ﻤﻴ= 5198;ﻭﻳﻢ. ﻳﻌﻨﻰ ﺍﺯ ﺩﻭ ﻃ= ﺮﻑ ﺃﺯﻟﻰ ﻭ ﺃﺑﺪﻯ&= #1548;ﺑﺨﺪﺍﻭﻧﺪ ﻣﻴﺮﺳﻴﻢ . ﻣﺘﻔ= ﺎﻭﺕ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﮑﺎﻣ= ;ﻞ ﺭﻭﺣﻰ ﻭ ﺍﺩﺭﺍ&= #64400;ﺎﺕ ﻣﻌﻨﻮﻯ ﺑﺨﺪﺍ &= #65251;ﻴﺮﺳﻴﻢ. ﻳﻌﻨﻰ ﺩﺭ ﺗﺤﻠ&= #65268;ﻞ ﻣﻄﻠﻖ ﺩﺭﺍﺻﻞ &= #65251;ﺎﺩﻩ،ﻭ ﺩﺭ ﺗﺮﮐﻴﺐ ﻣﻄ&= #65248;ﻖ ﺑﺄﺻﻞ ﻣﻌﻨﻮﻯ &= #65191;ﺪﺍ ﻣﻴﺮﺳﻴﻢ. ﻭ ﺩﺭ= ﺗﺤﻠﻴﻞ ﻣﻄﻠﻖ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺩﺭ ﺗﻪ ﭼﺎﻩ،ﺑﺎﺯ &#= 65169;ﺨﺪﺍ ﺭﺳﻴﺪه اﻳﻢ. ﻭ&#= 65193;ﺭ ﺗﺮﮐﻴﺐ ﻣﻄﻠﻖ&#= 1548;ﻫﻤﺎﻥ ﺫﮐﺮ ﻣﻌﺮﻭﻑ( ﻫ= ﻮ ﻫﻮ) ﻣﻴﺮﺳﻴﻢ. ﻳ= ;ﺎﻫﻮ ﻫﻤﺎﻥ ﺍﻭ ﺿﻤﻴ&= #65198; ﻏﺎﻳﺐ ﮐﻪ ﺩﺭ ﻋ= ﻤّاء ﺍﺳﺖ. ﺍﺧﺘﻴﺎﺭ = ﺁﺯﺍﺩ ﺑﻬﺘﺮﻳﻦ ﻣﺴﺄ&#= 65247;ﻪ ﻓﻠﺴﻔﻰ،ﺩﺭ ﻃ= 5262;ﻝ ﺗﺎﺭﻳﺦ ﻓﮑﺮ ﺑ&= #65208;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺗ= ;ﻨﻬﺎ ﻣﻴﺮﺍثیﻃﺒﻴʌ= 28;ﻰ ﺍﺳﺖ،ﮐﻪ ﻣﺎﺭ= 5165; ﺑﻤﺘﺎﻓﻴﺰﻳﻚ &#= 65261; ﻋﻮﺍﻟﻢ ﻏﻴﺒﻰ &= #65165;ﻟﻬﻰ ﻧﻴﺎﻣﺪﻩ ﻭﻧﺎ&#= 65197;ﺳﻴﺪﻩ ﻭﺭﻭﺣﻰ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ. ﻭﻧﻴﺰ ﺃﺻﻞ ﻫﺴ&= #65176;ﻰ ﻭ ﺃﺯﻟﻴّﺖ ﺁﻥ&#= 1548;ﻭ ﻧﻪ ﻏﺎﻳﺖ ﻭ ﺃﺑ= ﺪﻳّﺖ ﺁﻥ، ﭼﻪ ﺭﺳﺪ ﺑ&= #65166;ﻧﺴﺎﻥ ﮐﻪ ﺑﺨﺪﺍ ﺑﺮﺳ&= #65166;ﻧﺪ. ﺗﻤﺎﻡ ﻋﻠﻮﻡ ﺩ&= #65197; ﺗﺤﻘﻴﻖ،ﺩﺭ ﺑ= 5166;ﺭﻩ ﺃﺻﻞ ﺁﺯﺍﺩﻯ ﺍ&= #65255;ﺴﺎﻥ،ﮔﻮﺋی ﻨﻮﻋﻰ ﺧﺮﻭﺝ ﺍ&= #65199; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65259;ﺴﺘﻰ ﺍﺳﺖ. ﮐﻪ ﺗﻤﺎﻡ= ﺍﻣﻮﺭﺵ ﺑﺮﺣﺴب ﻘﻮﺍﻧ= 5268;ﻦ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﺑ&= #65194;ﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘ&= #65268;ﺎﺭﻯ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﺣﺘﻰ ﺑﺎﻋث ﻧﺰﺍﻉ ﻋ&#= 65248;ﻤﺎ ﺩﺭ ﺭﺷﺘﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻫﺎﻯ ﻣﺨﺘ= ﻠﻒ ﺷﺪﻩ. ﺯﻳﺮﺍ ﺍﺧ= ﺘﻴﺎﺭ ﻣﺴﺘﻘﻴﻤﺎ ﻣﺮ&#= 65169;ﻮﻁ ﺑﺬﺍﺕ ﻭﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﺣﺴﺎس ﻳﻌﻨﻰ &#= 65197;ﻭﺡ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺑﺮﺍﻯ ﺷﻨﺎﺧ&#= 1578; اﺧﺘﻴﺎﺭﻭﮐﺴA= 168; ﺧﻴﺮ ﺧﻮﺩﺍﻧﺴ&#= 65166;ن ﺪﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻟﺎﺯ&#= 65249; ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﻣ= ﺒﺎﺣث ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ&#= 65197;ﻭﺡ ﻭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ = ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩ&#= 65193; ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ،ﺑﺎ ﻭﻟ= 5166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺷﺸﮕﺎﻧ&#= 65258; ﻧﻮع ﺒﺸﺮﻯ، ﮐ= 5258; ﺭﺍﻩ ﺗﺰﮐیه ﻨ= 5236;س ﻮﭘﺎﮐﺴﺎﺯﻯ ﺁ&#= 65253;،ﺍﺯﻣﻮﺍﻧﻊ ﻭﻋﻘﺪه ﻫﺎ ﻭ ﺟ&= #65260;ﺎﻟﺘﻬﺎ ﻭ ﻧﺪﺍﻧﺴﺘﻦ ﺍ&= #65203;ﺖ، ﺩﻳﺪ ﺑﻬﺘﺮ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺑﺎﻟﺎ&#= 65175;ﺮﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺑﺤثی ﮐﻪ &= #65193;ﺭ ﺗﻤﺎﻡ ﻧﻮﺷته هاﻳﻢ،ﺩﺭ ﺑﺎʋ= 97;ﻩ ﺁﻥ ﮔﻔته اﻡ. ﺣ&#= 65166;ﻝ ﻣﻴﺨﻮﺍﻫﻢ ﻣﺴ&#= 65166;ﺋﻞ ﻃﺒﻴﻌﻰ،ﻭ ﻣﺸ= 4401;ﻠﺎﺕ ﻋﻘﻠﻰ ﻭﻋﻘﺎﻳ&#= 65194; ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﻓﺮﺩﻯ ﻭ ﺟﻤﻌﻰ&= #1548;ﻭﮐﺎﺭ ﺑﺮﺩ ﻋﻠﻮﻡ ﺩﺭ&= #65251;ﺎﻫﻴّت ﺘﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻣﻄﺮﺡ ﮐﻨﻢ.= ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ ﺭﺍ = ﺍﺯ ﺩﻳﺪ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﺮﺭﺳﻰ ﻣﻴﮑﻨ&#= 65250;. ﺍﮔﺮ ﻋﻠﻮﻡ ﺗﺎ&= #64400;ﻨﻮﻥ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﮑﺴﺖ= ; ﺭﻭﺑﺮﻭ ﺷﺪﻩ. ﭼﻮﻥ ﺍﺧﺘ= ﻴﺎﺭ ﺁﺯﺍﺩ ﻓﺮﺩﻯ ﺭ&= #65165;،ﺗﻨﻬﺎ ﺩﺭ ﺗﺮﻙ ﮐﺎﻣﻞ = ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ،ﺩﺭ ﺧﻮ= 5193; ﺑﺮﺭﺳﻰ ﮐﻨﻴﻢ. = ﺍﮔﺮ ﺍﺳﻴﺮ ﻣﮑﺘﺐ ﻭ = ﺍﻳﺪﺋﻮﻟﻮﮊﻯ ﻭ ﻣﺬﺍﻫﺐ ﻭﻣﻨ&= #65166;ﻓﻊ ﻭ ﻏﻴﺮﻩ ﺑﻮﺩﻩ = ﺑﺎﺷﻴﻢ،ﻧﺨﻮA= 165;ﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ،ﻣﻌA= 256;ﻰ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺭﺍ ﺑﺪﺍﻧﻴﻢ ﺯ&= #65267;ﺮﺍ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64344;ﺮﺩﻫﺎﻯ ﺑﺮ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﺩﺍﺭﺩ، ﺑﺘﺼﻮ= 5197; ﺁﺯﺍﺩﻯ ﺗﻔﮑﺮ&#= 1548;ﺣﺘﻰ ﻳﻚ ﺩﺭ ﺻﺪ ﺗﻔﮑ= ّﺮ ﺁﺯﺍﺩ ﻧﺪﺍﺭﺩ. = ﻭ ﭼﺸﻤﺎﻥ ﺍﻧﺴﺎ&#= 65253; ﺍﺯ ﭘﺸﺖ ﻋﻴﻨﻚ = ﺭﻧﮕﻴﻦ ﺧﻮﺩ،ﻧﺎﭼﺎﺭ = 5259;ﺮ ﭼﻴﺰﻯ ﻭﺃﻣﺮﻯ &= #65197;ﺍ ﺑﻬﻤﺎﻥ ﺭﻧﮓ ﻣ&= #65264; ﺑﻴﻨﻨﺪ. ﺗﺮﻙ ﺁ= ﺯﺍﺩ ﺍﺧﺘﻴﺎﺭ ﻭﺁﺯ&#= 65165;ﺩﻯ،ﺧﻮﺩ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65154;ﺯﺍﺩﻯ ﺑﺮﺗﺮ ﻭﺟﻮﺩﻯ &= #65261;ﻧﻮﻋﻰ،ﻭ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ = ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭﺍﺣ&= #65262;ﺍﻟﻰ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﺭؤﻳﺎﻫﺎ ﻧﻮﻉ ﺩﻳﮕﺮﻯ ﻣ&= #65268;ﺸﻮﻧﺪ. ﮐﻪ ﻣﻄﻠﻘﺎ ﺍﺧ&= #65176;ﻴﺎﺭﻯ ﺍﺯ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺁﻧﻬﺎ ﻧﻴﺴﺖ. ﭼﻪ ﺭﺳﺪ= ﺑﭙﻴﺪﺍ ﮐﺮﺩﻥ ﻣﻌﻴﺎﺭ&#= 65259;ﺎﻯ ﺩﺭﺳﺖ ﺗﻔﮑّﺮ &#= 65261; ﺯﻧﺪﮔﻰ، ﺑﺮﺍ= 5263; ﻭﺿﻊ ﺑﺎﺯ ﺑﻬﺘ&= #65198; ﻭ ﺑﻬﺒﻮﺩﻯ ﺑﻴ&= #65208;ﺘﺮ ﺩﺭ ﻣﺎﻫﻴّﺖ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺎﺷﺪ. ﻳ= ﻌﻨﻰ ﻣﺎﻫﻴّﺘﻰ ﺍﺯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺣﻴﻮﺍﻧ&#= 65264;، ﺑﻤﺎﻫﻴّﺘﻰ ﻓ= 5262;ﻕ ﺑﺸﺮﻯ ﻭ ﺍﻟﻬﻰ&= #1548;ﭼﻮﻥ ﻓﺮﺷﺘﮕﺎﻥ ﻣﻴ&#= 65198;ﺳﻴﻢ. ﮐﻪ ﺷﺎﻳﺪ ﺗﻮﻟ&= #65194; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺸﻮﻳﻢ. ﻭ = 5169;ﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺩﺭ ﻳﻚ ﺗﻮﻟﺪﻯ ﺑﺎ = ﻣﻮﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑﻌﺪﻯ،= 4400;ﻪ ﺗﺼﻮﺭ ﭼﻨﺎﻥ ﻭ&= #65183;ﻮﺩﻯ ﺭﺍ ﻧﺪﺍﺭﻳﻢ،= 5261; ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﺟﻮﻟﺎﻥﺧﻮﺍﻫ= 5256;ﺪﻧﻤﻮﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍ&= #65191;ﺘﻴﺎﺭﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﻭﻟﺎﻳﺖ ﺑﺎ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ،ﻭ ﻋﺮﻭﺝ ﻭ ﺍﺳﺮا&#= 1569; ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264;،ﻭﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺭؤ&#= 65267;ﺎﻫﺎ ﺩﺭﺧﻮﺍﺏ،ﻭ ﺩ= 5197; ﺗﻔﮑّﺮ ﺩﺭ ﺑﻴ&#= 65194;ﺍﺭﻯ،ﻭ ﺑﻌﺪﻫﺎ ﭘس ﺍﺯ &= #65251;ﺮﮒ،ﮐﻪ ﺭﻭﺡ ﻫﻔﺖ ﻫﺰﺍ&= #65197;ﺳﺎﻝ ﺍﺳﺘﺮﺍﺣﺖ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻣﻴﮕﺬﺍﺭﻧﺪ. ﮔ&= #65198;ﭼﻪ ﺍﺣﺴﺎس ﻄﻮﻝ ﺯ&#= 65251;ﺎﻥ ﻫﻢ ﻧﺸﻮﺩ. ﻭ ﺩﺭ= ; ﻫﺴﺘﻰ ﻭﺯﻧﺪﮔﻰ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65169;ﺠﻬﺎﻥ،ﺑﺮﺍʌ= 63; ﺭﺳﻴﺪﻥ ﺑﺎﺯ ﺑ&= #65176;ﮑﺎﻣﻞ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ،ﺗﺎ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ،ﻭ ﺣﺘﻰ ﺗﺎ ﻋﺮﺵ ﺭ= ﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ،ﻭ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ،ﺍﮔﺮ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﻣﻬﺪﻭﻯ،ﺑﺎﺭA= 193;ﻳﮕﺮ ﺍﻳﻦ ﺗﺮﻙ ﺍﺧﺘ&= #65268;ﺎﺭ ﺁﺯﺍﺩ ﺭﺍ ﺁﺯﺍ&= #65193;ﺍنه ﻮ ﺩﺍﻭﻃﻠﺒﺎن= 607; ﺒﻨﻤﺎﺋﻴﻢ. ﭼﻮ&= #65253; ﺗﺴﻠﻴﻢ ﺑﺮﺗﺮ&#= 65165;ﻥ ﺍﻟﻬی هستیم ﺍ= ;ﻳﻨﻚ ﺩﺭ ﭘﻴﺮ ﮐﺎﻣﻞ&= #1548;ﻭﺳﭙس ﺑﻤﺮﺍﺗﺐ ﺑﺮﺗ&#= 65198; ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎ،ﻭ ﺍﺭﺑﺎﺏ ﻓﺼﻮﻝ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺍﺭﺑﺎب اﻧ= ;ﻮﺍع ﺒﺎﻟﺎﺗﺮ ﻇﺎﻫ&#= 65198;ﺍ ﭼﻨﻴﻦ ﺗﺴﻠﻴﻤ&#= 65264; ﺳﺨﺖ ﺗﺮﻳﻦ ﮐﺎ&= #65197;،ﻭﺗﺼﻤﻴﻢ ﻳﻚ ﺍﻧﺴﺎن ﻤﻌ&#= 65176;ﺎﺩ ﺑﺘﻮﺣّﺶ ﻭﺧﻮ= 5193;سرﻯ ﻭﺧﻮﺩﺧﻮﺍﻫﻰ</s= pan><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺒﺎﺷﺪ.= ﻭﻟﻰ ﺗﻮﺟﻪ ﻋﻘﻞ ﻭﻓ&= #65260;ﻢ ﺑﺄﻫﻤﻴّﺖ ﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ،ﻭﻧﻴﺰ = 5259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻫﻤّﺖ &#= 65261;ﺟﺪّﻳﺖ ﻭ ﺳﻌﻰ ﺩﺭ ﺳﺎﻟ= ﻚ ﺩﺭ ﺳﻠﻮﻙ ﺑﺎ ﭘ= ﻴﺮ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 4400;ﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65165;ﻃﺎﻋﺖ ﺻﺒﻮﺭﺍنه ﺪﺭA= 207;ﺮﺍﻳﻂ ﺳﺨت ﺪﻭﺭه ﺴﻠ= 5262;ﻙ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﺎﻳﺪ. ﮐﻪ = 5193;ﺭﻫﻔت ﺴﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 65241; ﻣﺘﻮﺍﻟﻰ ﺧﺎص &#= 65204;ﺎﻟﻚ، ﺍﺯ ﻃﺮﻑ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺗﻨﻈﻴﻢ &= #65251;ﻴﮕﺮﺩﻧﺪ ﺍﻧﮕﺎﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻧﻴﺰ ﺍﺯ ﻫﻤﺎﻥ = ﺭﻭﺯﻫﺎﻯ ﻧﺨﺴﺖ ﺁثاﺭ ﻣ= 579;بت ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﺍ&= #65187;ﻮﺍﻝ ﺧﻮﺩ ﺧﻮﺍﻫﺎﻧ&#= 65258; ﻗﺒﻠﻰ ﺳﺎﻟﻚ ﺗ&= #65170;ﺪﻳﻞ ﺑﻬﻤﮑﺎﺭﻯ ﺑﺎ &= #65165;ﺭﺍﺩﻩ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;،ﺷﺎﻳﺪ ﺑﻔﺪﺍﮐﺎﺭﻯ ﻫ&#= 65166;ﻯ ﺑﻌﺪﻯ ﺑﺮﺳﺪ. ﺍ= ﻣﺎ ﻫﺮﮔﻮﻧﻪ ﺍﺧﺘ&#= 65268;ﺎﺭﻯ ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺼﻮﺭ= ; ﺁﻧﺮﺍ ﺩﺍﺭﻳﻢ،ﻭﺩﺭ = 5199;ﻧﺪﮔﻰ ﺭﻭﺯﻣﺮه ﺪﺍﺭ= 5267;ﻢ،ﺳﺮﺍﺳﺮ ﺩﺭ ﺗﺤﮑّﻢ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺳﺎﻟﻚ ﺩﺭ ﻋﺰﻟ&= #65174; ﺳﻠﻮﮐﻰ ﺧﻮﺩ، &#= 65175;ﻤﺮﻳﻦ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ &= #65251;ﺮﺍﻗﺒﻪ ﺍﺣﻮﺍﻝ ﻭ ﺍﻓﮑ&= #65166;ﺭ ﻭ ﺭؤﻳﺎﻫﺎ ﻭ ﮔ&= #65236;ﺘﺎﺭﻫﺎﻯ ﺧﻮﺩ ﺑﻄﻮﺭ ﻣﺪ&= #65165;ﻭﻡ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﺎ = ﺍﺯﺧﻮﻳﺸﺘﻦ ﺍﻧﺘﻘﺎﺩ ﮐﻨﺪ&#= 1548;ﻭ ﺑﻴﺸﺘﺮ ﮐﻨﺘﺮ&#= 65245; ﻧﻔس ﻭﺧﻮﻳﺸﺘ= 5254; ﺩﺍﺭﻯ ﻧﻤﺎﻳﺪ&#= 1548;ﻭ ﺟﺒﺮﺍﻥ ﺧﻄﺎﻫ&#= 65166;ﻯ ﭘﻴﺸﻴﻦ،ﻭﺣﺘA= 264; ﺧﻄﺎﻫﺎﻯ ﺩﻭﺭ&#= 65257; ﺳﻠﻮﻙ ﺑﻨﻤﺎﻳ&#= 65194;. ﭼﻮﻥ ﺑﺎﻓﮑﺎﺭ &= #65183;ﺪﻳﺪ ﻭ ﺍﺣﻮﺍﻟﻰ ﭼﻮ&= #65253; ﺭؤﻳﺎ ﻭﻣﺮﺍﺗ= 5168; ﺷﻬﻮﺩ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﺧﻮﺩ، ﺑﻄﺮﻳﻘ= 5174;ﻭﻟﺎﻳﺖﻣﺤﻤ᥷= 4;ﻯﻣﻴﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﺎﻣﻌﻪ ﺷﻨﺎﺳﺎﻥ ﺍﺧﺘ&#= 65268;ﺎﺭ ﺍﻧﺴﺎﻥ ﺭﺍ،ﺍ= 5199; ﻧﻈﺮ ﻓﻠﺴﻔﻰ ﺍ&= #65199; ﻣﺴﺎﺋﻞ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻣﻌﺎﺻﺮ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺍ&= #65191;ﻠﺎﻕ ﺭﻓﺘﺎﺭﻯ ﺩﺭ ﻧ&= #65224;ﺮ ﺑﮕﻴﺮﻳﻢ،ﻳﻚ = 5251;ﻮﺿﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﺩ&= #65255;ﻴﻮﻯ ﺍﺳﺖ. ﮐﻪ ﺍﮔﺮ ﺍ= ;ﺧﺘﻴﺎﺭﺍﺕ ﻣثبتی ﺑﺮﺍﻯ ʋ= 75;ﮑﺎﻣﻞ ﺭﻭﺡ،ﻭﺗﻮﻟﺪ = 5153;ﻳﻨﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﭼﻮﻥ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﺷﺮﻁ ﺍﻭ&= #65245; ﺍﺳﺖ ﻭ ﺍﺧﻠﺎﻕ = ﺭﻓﺘﺎﺭﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 5207;ﺮﻁ ﺩﺭﺟﻪ ﺩﻭﻡ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺍﻣﺎ ﺍﺧﻠﺎﻕ ﺍ&= #65247;ﻬﻰ ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺮ&= #65267;ﻚ ﺩﺭﺟﻪ ﻋﻘﻠﻰ ﻭ = ﺍﺧﻠﺎﻕ ﺭﻓﺘﺎﺭﻯ ﺩﺍﺭ&#= 65193; ﻭﻟﻰ ﺣﺘﻰ ﺍﺧﻠ&= #65166;ﻕ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺭ&#= 65227;ﺎﻳﺖ ﺁﻥ ﺑﺎﻋث ﻧﻈﻢ &= #65261; ﻋﺎﺩﺕ ﺑﻨﻈﻢ ﺗ&= #65254; ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﻣﻴﮕﺮﺩﺩ. ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻣ&= #65262;ﺭ ﺳﺘﻤﮑﺎﺭﻯ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺗﻨﻬﺎ ﭼﻮﻥ ﻫﺮ = ﮔﻨﺎﻩ،ﻗﻬﻘﺮA= 165; ﺑﺮ ﺍﻧﺴﺎﻥ ﺳﺎ&= #65247;ﻚ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮ&#= 65193;. ﺯﻳﺮﺍ ﮐﺴﺎﻧﻰ &= #1705;ه ﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #1579;بت ﺒﮑﻨﻨﺪ، ﺗﮑﺎ= 5251;ﻞ ﺩﺍﺭﻧﺪ. ﻭ ﺍﮔﺮ= ﺩﺷﻤﻨﻰ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻨﻤﺎﻳﻨﺪ،ﮐA= 258; ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﺩﺍﺭﻧﺪ،ﺑﺎﻋ= 79; ﻗﻬﻘﺮﺍ ﻭ ﻧﺴﺦ ﻭﻣﺴﺨﻬ&= #65166;ﻯ ﺣﻴﻮﺍﻧﻰ ﻣﺠﺪ&#= 65193; ﺑﺠﻬﺎﻥ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﺍ= ﻣﺎ ﮐﺴﺎﻧﻰ ﮐﻪ ﻧﻪ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ، ﻭ ﻧﻪ ﺍ&= #65251;ﻮﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ،ﺍﮔﺮ ﺳ= 5176;ﻤﮑﺎﺭﻯ ﺑﺪﻳﮕﺮﺍﻥ ﻧﮑ&#= 65256;ﺪ،ﺑﺎﺯ ﺩﺭ ﻫﻤﺎﻥ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺑﺠﻬﺎﻥ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺃ= ﻧﺪﮐﻰ ﺑﻬﺘﺮ ﺍﻣﺎ ﺍﮔ&= #65198; ﺳﺘﻤﺎﺭﻯ ﺑﺎﺷ&#= 65194;،ﻫﻤﺎﻥ ﺧُﺴﺮﺍﻥ ﺭﻭﺡ &#= 65193;ﺷﻤﻨﺎﻥ ﻭﻟﺎﻳﺖ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﺍﻟﺒﺘﻪ ﺍﺧﻠﺎ&#= 65237; ﺍﺟﺘﻤﺎﻋﻰ ﻗﺮ&#= 65165;ﺭ ﺩﺍﺩﻯ ﻭ ﻋﺮﻑ ﺟ= ﺎﺭﻯ،ﻣﻨﺎﺳﺐ ﻫﺮ ﻣﻨﻄﻘﻪ ﻭ ﻫ= ﺮ ﺯﻣﺎﻥ،ﻭ ﺣﺘﻰ &#= 65259;ﺮ ﮔﺮﻭﻩ ﺍﻧﺴﺎن= 740; ﻮﻳﺎ ﺣﺘﻰ ﻫﺮ ﻓ= ﺮﺩ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﺍﮔﺮ ﮐﺴ&= #65264; ﻧﻘﻄﻪ ﺿﻌﻔﻰ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﺍﻧﺴﺎA= 253; ﺭﻋﺎﻳﺖ ﺁﻥ ﻋﻴ&= #65168; ﺭﺍ ﺑﮑﻨﺪ،ﻭ ﺁ&#= 65203;ﻴﺒﻰ ﻧﺮﺳﺎﻧﺪ. ﻭ ﺑﺎ= ﺻﻄﻠﺎﺡ ﺑﺎ ﺣُﺴﻦ ﻧﻴّ= 5174; ﺭﻓﺘﺎﺭ ﺧﺎص ﺪ&#= 65165;ﺷته ﺒﺎﺷﺪ. ﺍﺧﻠﺎﻕ = ﻣﺸﺮﻭﻁ ﻏﻴﺮ ﺍﺯ ﺍﺧﻠﺎ&= #65237; ﺭﻓﺘﺎﺭﻯ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ،ﻣﺨﺎﻟ᥻= 4; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺑ= ﻨﺎ ﺑﺮ ﺍﻳﻦ ﺑﺮﺍﻯ = ﺭﻋﺎﻳت اﺧﻠﺎﻕ، ﻧﺎﭼA= 166;ﺭ ﺗﺮک اﺧﺘﻴﺎﺭ = 5153;ﺯﺍﺩ ﺷﺨص ﻠﺎﺯم ﺨﻮ= 5165;ﻫﺪ ﺑﻮﺩ. ﻭ ﺍﻳﻦ ﺧﻮ= ;ﺩ ﺍﮔﺮ ﺩﺭﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭ ﺳﻴﺎﺳﺖ ﺯﻧﺪ&= #64404;ﻰ ﺳﻠﻮﮐﻰ ﻧﺒﺎﺷ&#= 65194; ﺑﺎﻋث ﻋﻘﺐ ﺭﻭ&#= 65263; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65251;ﻴﺸﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﻭ= ﺍﺳﺎس ﺍﺧﻠﺎﻕ،ﻳﮑﻰ = 5165;ﺳﺘﺤﺴﺎﻥ ﻭﺩﻳﮕﺮﻯ ﺍﺳﺘ&#= 65260;ﺠﺎﻥ ﺁﻭﺭﺩه اﻧﺪ. ﺳ&#= 65176;ﺎﻳﺶ ﻳﺎ ﻣﻠﺎﻣﺖ ﻭ ﻧ= ﮑﻮﻫﺶ ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﮐﺎﺭﺵ ﺍﺧﺘﻴﺎ&#= 65197;ﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﻧﻪ ﺟﺎﻯ ﺳﺘﺎﻳﺶ ﻭ&= #65255;ﻪ ﺟﺎﻯ ﻣﻠﺎﻣﺖ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﻧﺪﺍﺷ&#= 65176;ﻦ ﺗﻮﺍﻓﻖ ﻭﻣﺠﺒ&#= 65262;ﺭ ﺑﻮﺩﻥ،ﻭ ﺩﺭ ﻏ&#= 65236;ﻠﺖ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﻭﺿ= ﺮﻭﺭﺗﻬﺎﻯ ﻣﻨﻄﻘﻰ. ﺑﺎﻳﺪ = ﺍﻓﺰﻭﺩ ﮐﻪ ﺧﻮﺵ ﺁﻳﻨﺪ = ﻳﺎ ﺑﺪ ﺁﻳﻨﺪ،ﻭ ﺳ&#= 65176;ﺎﻳﺶ ﻭﻣﻠﺎﻣﺖ ﻭ ﻳﺎ = ﺷﻚ ﻭ ﺍﻃﻤﻴﻨﺎن ﻮ&#= 65267;ﺎ ﺧﻴﺮ ﻭ ﺷﺮ ﻭ ﻳﺎ= ; ﻣﻔﻴﺪ ﻭﻣﻀﺮ ﺑﻮﺩﻥ،= 5261; ﺣﻖ ﻭ ﻧﺎﺣﻖ ﻭ ﺻ= ;ﺤﻴﺢ ﻭ ﻏﻠﻂ ﺑﻮﺩﻥ،&#= 65261; ﺑﺎﻟﺄﺧﺮﻩ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺣﻰ ﻳﺎ ﻗﻬﻘ&= #65198;ﺍﻯ ﺁﻥ ﭘس ﺍﺯ ﻣﺮﮒ&= #1548;ﺍﺯ ﮔﺮﻭﻩ ﻃﺒﻘﻪ ﺑ&= #65256;ﺪﻯ ﻫﺎﻯ ﺩﻭﮔﺎﻧﻪ&#= 1548;ﻭ ﻣﻌﻴﺎﺭﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺍ= ;ﻣﻮﺭ ﻏﻴﺮ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ، ﭼﻮﻥ ﺍﻣﻮﺭ ﻣﺎ&= #65193;ﻯ ﻭ ﺑﺸﺮﻯ ﻭﺯﻧﺪ&= #64404;ﻰ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭﮔ&= #65166;ﻧﮕﻰ، ﻣﻌﻴﺎﺭﻫﺎﻯ ﻓ&#= 65198;ﺍﻭﺍن ﺪﺭ ﺣﺪﻭﺩ ﻣﺘﻮ&= #65203;ﻂ ﻫﺴﺖ. ﺷﺮﻁ ﻃﺒﻘ= ﻪ ﺑﻨﺪﻯ ﻫﺎﻯ ﻣﻌ&= #65268;ﺎﺭﻯ ﺩﺭ ﺍﺧﻠﺎﻕ،ﺩ= 5197; ﺳﻤﺖ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ،ﻫﺪﻑ ﺍﻟﻬﻰ ﺩﺭ ﺁﻓﺮ&= #65267;ﻨﺶ ﻓﻌﻠﻰ ﻣﺎ ﺩﺭ ﺟ= ﻬﺎﻥ ﺍﺳﺖ. ﺗﺎ ﺟﻨﺒﻪ= ﺍﺧﻠﺎﻕ،ﺁﻥ ﺑﺮﺭﺳﻰ ﺷﻮﺩ. ﻧ= ﺨﺴﺖ ﻭﺟﻮﺩ ﺍﺧﺘﻴﺎ&#= 65197; ﺁﺯﺍﺩ ﺩﺭ ﺷﺨﺺ&= #1548;ﮐﻪ ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ &= #65153;ﺯﺍﺩ،ﻭ ﺍﮔﺮ ﺩﺭ ﺳﻤﺖ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺡ ﺑﺎﺷﺪ،ﻭ &#= 65193;ﺭ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264;. ﻭﻧﻪ ﺩﺭ ﻣﺴﻴﺮ = ﻣﺨﺎﻟﻒ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65262;ﻋﻰ،ﺩﺭ ﻣﻘﺎﻡ ﺣﻘﺎﺭﺕ &= #65169;ﻴﺸﺘﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ. = ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﺩﺭ = ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ،ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ ﻣﻌﻨ&#= 65264; ﻣثبت ﺩﺍﺭﺩ. ﮐ= 5258; ﻧﻮﻋﻰ ﺗﺮﻙ ﺍﺧ&= #65176;ﻴﺎﺭ ﺩﺭ ﺗﺴﻠﻴﻢ ﺑﻮ&= #65203;ﺎﺋﻂ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﻟّﺎ ﻫﺮ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺩﻳﮕﺮﻯ،ﺣﺘﻰ = 5223;ﺎﻫﺮﺍ ﺍﺧﻠﺎﻗﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭﺩﻳﻨﻰ ﻭﻓﺪﺍ&#= 64400;ﺎﺭﻯ،ﮐﺎﺭﻣᥴ= 6;ﺳﺎﺯﻯ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﺟ= ﻨﮕﻬﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﻨ&= #65166;ﻡ ﺩﻳﻦ ﺭﻓﺘﻦ ﻭﮐ&= #65208;ﺘﻦ. ﺩﻭﻡ ﺩﺍﺷﺘﻦ ﺻ&= #65248;ﺎﺣﻴّﺖ ﺍﻟﻬﻰ ﺩﺭ ﺷﺨﺺ = ﮐﻪ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻣﻌﻨﻰ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻧﺘ&#= 65192;ﺎﺑﻰ ﮐﻨﺪ،ﮐﻪ ﺑﺴﻮ= 5193; ﺃﺑﺪﻯ ﺭﻭﺡ ﺧﻮ&= #65193; ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65193;ﻳﮕﺮﺍﻥ ﺍﺧﺘﻴﺎﺭﻯ ﺍﻟ&#= 65260;ﻰ ﻧﺪﺍﺭﻧﺪ. ﻣﺎﻧ&= #65256;ﺪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﻓﺎﺳﺪ،ﮐﻪ ﺣﺘ= 5264; ﺗﺒﻠﻴﻎ ﻭ ﺍﺟﺮ&= #65165;ﻯ ﺍﺧﻠﺎﻗﻴّﺎﺕ = 4344;ﻴﺎﻣﺒﺮ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭﺍ&= #65261;ﻟﻴﺎ ﺭﺍ ﻋﻤﻞ ﮐﻨﻨﺪ&= #1548; ﺑﻴﺸﺘﺮﺑﺎﻋث = 5235;ﺴﺎﺩ ﺭﻭﺡ ﺁﻧﻬﺎ ﺍﺳ&= #65174;. ﭼﻮﻥ ﺷﺮﻙ ﻭﺭﺯ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﺳﻮﻡ = ﺍﻳﻦ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺩ&= #65261;ﮔﺎﻧﻪ،ﺑﺨﺼʌ= 62;ﺹ ﺩﺭ ﺍﻣﻮﺭﻯ ﮐﻪ = ﺭﺍﻩ ﺣﻖ ﻭ ﺍﻟﻬﻰ،ﻭ&#= 65197;ﺍﻩ ﺑﺎﻃﻞ ﻣﺸﺮﮐﺎ&#= 65255;ﻪ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ، ﺑﺎﻳﺪ ﺑﻘﺼﺪ ﺗ&= #1579;بیت ﺗﮑﺎﻣﻠﻰ ﺑﺎﺷ&#= 65194;. ﻧﻪ ﺍﻳﻨﮑﻪ ﮐﺎ&= #65197;ﻯ ﮐﻨﺪ،ﮐﻪ ﺍﺗﻔ= 5166;ﻗﺎ ﻭ ﻳﺎ ﺷﺎﻳﺪ ﺗﮑ= ﺎﻣﻠﻰ ﺍﺯ ﺁﺏ ﺩﺭﺁﻳﺪ.= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻧﻴ= 17;ﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ = ﮐﺎﺭﻯ،ﻣﻌﻴﺎA= 197; ﺍﺭﺯﻳﺎﺑﻰ ﺍﻟ&#= 65260;ی اﺳﺖ. ﭼﻬﺎﺭم ک= 607; ﺪﺭ ﻫﺪﻑ ﻭﺧﻮﺍ&= #65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;. ﻭ ﺩﺭ ﺟﺒﻬﻪ ﮔﻴ= ﺮﻯ ﻭﻗﺒﻠﻪ ﺧﻮﺩ، &#= 65193;ﺭﻧﻴّﺖ ﻭ ﻓﮑﺮ ﻭ ﻋﻤﻞ،&= #65193;ﺍﺷﺘﻦ ﺭﻋﺎﻳﺖ ﻫﺪﻓﻬ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺗﻤ= 5166;ﻣﺎ ﺩﺭ ﻧﻘﻄﻪ ﻫﺪﻑ = ﻏﺎﺋﻰ ﻭﻧﻬﺎﺋﻰ ﺍﻟﻬ&#= 65264; ﻣﻴﺮﺳﺪ. ﮐﻪ ﻫﻤ= ﭽﻨﺎﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯ،ﻳﺎ ﭘﺎﮐﺴﺎﺯﻯ ﻣﻌ&#= 65166;ﻳﺐ ﻭ ﺁثاﺭﺗﻮﻟﺪA= 165;ﺕ ﻭ ﺍﻧﻮﺍﻉ ﺣﻴﻮ&= #65165;ﻥ ﭘﻴﺸﻴﻦ،ﻭ ﺣﺘ= 5264; ﺻﻔﺎﺕ ﻭ ﺿﺮﻭﺭ&= #65267;ّﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5198;ﺍﻯ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ،ﺑﺪﺳﺘA= 262;ﺭ ﻭﺗﻮﺟیه ﭙﻴﺮ= 48;ﻭ ﻳﺎ ﺍﺯ ﻣﺪﺍﺭﻙ = ﺭﺳﻴﺪﻩ ﺃﻧﺒﻴﺎ ﻭﺍﻭﻟ&#= 65268;ﺎﻯ ﺑﺠﺎ ﻣﺎﻧﺪﻩ ﺍ&= #65199; ﺁﻧﻬﺎ،ﮐﻪ ﺗﺠ= 5198;ﺑﻴّﺎﺕ ﺁﻧﺎﻥ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ. ﺁﻧﮕﺎ&= #65257; ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ &= #65261; ﺗﺤﻠﻴﻪ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻗﻮس ﺻﻌﻮﺩ ﺳﺎ&#= 65247;ﻚ،ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﻗﻮس ﻧﺰﻭﻝ ﺑﺎ&#= 65199;ﮔﺸﺘﮕﺎﻥ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺨﻠﻖ،ﻭﺑﺮﺍA= 263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺍ= ﻟﺒﺘﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﻭﺭﻩ ﺳﻠ= ﻮﻙ،ﻧﻪ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺯ &= #65191;ﻮﺩ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;،ﻭﻧﻪ ﺍﺧﻠﺎﻕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65165;ﺭﻧﺪ. ﭼﻮﻥ ﺩﺭ ﻋﺰﻟﺖ = ﺳﻠﻮﻙ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺍ= ﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﺣﺘﻰ ﺗﺤﺖ ﻫﺮ ﻋ= ﻨﻮﺍﻥ ﻫﺪﻑ ﺑﮕﻴﺮﻧﺪ &= #65261;ﻳﺎﺟﺒﻬﻪ ﺍﻟﻬﻰ ﺑﺎﺷﺪ، &#= 65193;ﺭ ﺍﻓﮑﺎﺭ ﻭ ﺍﻓﻌ&= #65166;ﻝ ﺧﻮﺩ، ﺣﺘﻰ ﺩﺭ &= #65211;ﻮﺭﺕ ﺻﺤﻴﺢ ﺑﻮﺩﻥ ﺍ&= #65175;ﻔﺎﻗﻰ،ﺑﻘﻮʌ= 45; ﭘﻴﺎﻣﺒﺮ ﺑﺎﺯ &= #65207;ﺮﻙ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﻭ = ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺍﺳﺖ. ﭘ= ﻨﺠﻢ ﺑﺮﺍﻯ ﺍﺧﻠﺎﻕ &= #65165;ﻟﻬﻰ ﺩﺍﺷﺘﻦ ﺩﺭ ﮔﻔ&= #65176;ﺎﺭ ﻭ ﮐﺮﺩﺍﺭ،ﺩﺭ &#= 65175;ﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺍﻭﻟﻴﺎ،ﻭ ﻧﺘ= 5268;ﺠﻪ ﮔﻴﺮﻯ ﺍﺯ ﺳﺎﺩ&= #65257; ﮐﺮﺩﻥ ﻣﻌﺎﻧﻰ &= #65165;ﻟﻬﻰ،ﮐﻪ ﺩﺭ ﺧﻂ ﻣﺴﺘﻘﻴ&= #65250; ﺑﺎﺷﺪ،ﮐﻪ ﻣﻔ= 5268;ﺪ ﺩﻳﮕﺮﺍﻥ ﺻﻮﺭ&#= 65173; ﮔﻴﺮﺩ. ﺗﺎ ﺑﺘﻮ= ﺍﻥ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65255;ﻈﺮ ﻭ ﻓﻬﻢ ﻓﺼﻮﻝ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺩﻳﮕﺮﺍﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺭﺍ ﺟﻠﺐ ﮐ= ;ﺮﺩ. که ﺸﺎﻳﺪ ﺗﻨﻬ= 5166; ﻗﺪﻣﻰ ﭘﻴﺸﺮﻓ&#= 65174; ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ. ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺁﻳ= ﻨﺪﻩ ﻭ ﺗﺪﺑﻴﺮ ﺍﻟﻬ&= #65264;،ﮐﺎﺭ ﺗﻌﺎﻟﻰ ﻳﺒﺸﺘ&#= 65198; ﺁﻧﺎﻥ ﺑﺴﻮﻯ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. ﻣﻌﻤﻮﻟﺎ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﻣﻌﻘﻮﻟ&#= 65166;ﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻟﺪﻧّﻰ ﻭ ﺍʌ= 47;ﻬﻰ ﻭ ﻋﺮﻓﺎنی ﭙﻴ= 4381;ﻴﺪﻩ ﺗﺮ ﺧﻮﺩﺭﺍ ﺑﺼ&= #65262;ﺭﺕ ﺍﺣﮑﺎﻡ ﻭﻗﻀﺎ&#= 65267;ﺎ ﻭﻗﻮﺍﻧﻴﻦ ﻏﻴ&#= 65198; ﻣﺸﺨﺺ ﻭ ﻏﻴﺮ ﻣ= ﺤﺪﻭﺩ ﻭﻗﺎﺑﻞ ﺍﻧﻌﻄ&#= 65166;ﻑ ﻭﺑﻄﻮﺭ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻣﻴﮕﻮﻳﻨﺪ. ﻭ ن&= #1607; ﺒﺼﻮﺭﺕ ﺟﺰﺋﻰ &= #65261; ﻏﻴﺮ ﻗﺎﺑﻞ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﺎﺷﺪ، ﮐﻪ ﻋﺎ&#= 65193;ﺕ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﭘﺮ ﻭﺳﻮﺳﻪ ﻭﭘ&= #65198; ﺟﻬﺎﻟﺖ ﺑﺎ ﺩﻳ&= #64405;ﺮﺍﻥ ﺩﺭ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﺑﺎﺯﻳﭽﻪ ﺭﻭﺍﻥ ﻓﺎﺳﺪ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎه ﺨﻮﺩ ﻣﻴﻴﺎﺑﻨ&#= 65194;. ﻭﺣتی ﺒﺮﺍی ﻴA= 242; ﻃﺒقه عقلی ﺍﺯ= ;ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﻔﻴﺪ ﻧﻴﺴﺘﻨ&#= 65194;. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﻧﺘﻴج&= #1607; ﺁﻧﻬﺎ ﺭﺍ ﺗثب= 740;ت ﺑﻴﺸﺘﺮ ﺩﺭﺍﻧ&#= 65188;ﺮﺍﻓﺎﺕ ﺭﻭﺍﻧﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65166;ﻳﺪ ﺁﻧﺎﻥ ﺭﺍ ﻣﺘﻮ&= #65183;ّﻪ ﺍﺣﻮﺍﻝ ﻭ ﺍﻓﮑ&= #65166;ﺭ ﻭ ﻋﺎﺩﺍﺕ ﺧﻮﺩ&= #65207;ﺎﻥ ﻧﻤﻮﺩ. ﺷﺸﻢ ﺑﺮ= ﺭﺳﻰ ﺣﺘﻤﻰ ﻳﮑﺎﻳﻚ &= #65187;ﺎﻟﺎﺕ ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﻠﻮﻙ،ﻭ ﺑﺮﺭ= 5203;ﻰ ﻣﻮﺍﻧﻊ ﻭﻣﺸﮑ&#= 65248;ﺎﺕ ﻭ ﻣﻌﺎﻳﺐ ﺭﻓﺘ&= #65166;ﺭﻭﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻦ،ﺗﺎ ﺑ= 5220;ﻮﺭ ﺍﺳﺘﻘﺮﺍﺋﻰ ﻫ&#= 65198;ﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺻﻠﺎ&#= 65185; ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﭘ= س ﺍﮔﺮﺍﺣﮑﺎﻡ ﻗ&#= 65166;ﺑﻞ ﺍﻧﻌﻄﺎﻑ ﺑﮑﺎ&#= 65197; ﺭﻭﺩ،ﺍﻣﮑﺎﻥ = 5165;ﻳﻦ ﻣﺮﺍﺗﺐ ﻭﺗﻐﻴ&#= 65268;ﺮ ﺧﻮﻳﺸﺘﻦ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ. ﻭﺭﺍﻩ ﺣ= ﻠﻬﺎﻯ ﻓﺮﺩﻯ ﻳﺎ ﮔﺮﻭ&= #65259;ﻰ ﻟﺎﺯﻡ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﻫﻔﺘﻢ ﺍﺧﻠﺎﻕ &= #65165;ﻟﻬﻰ ﮐﺎﻣﻠﺎﻥ ﻭﺭﻓ&#= 65176;ﺎﺭﻫﺎﻯ ﺁﻧﺎﻥ،ﺑﺎﻳﺪ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺗﺄﻳﻴﺪ A= 165;ﻟﻬﻰ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺍ= ﻭﻟﻴﺎ ﺁﺯﺍﺩﻧﺪ ﻭﻣﻌ&#= 65212;ﻮﻡ،ﻭﻟﻰ ﺍﮔﺮ ﻣﻮﺭﺩ ﺗﺄ&= #65267;ﻴﺪ ﺍﻟﻬﻰ ﻧﺒﺎﺷﺪ&#= 1548; ﺩﺭﻳﺎﻓﺖ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﻟﺪ&= #65255;ّﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﺍﮔ&= #65198; ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺍ&= #65191;ﻠﺎﻕ ﺩﺭ ﺧﻂ ﻣﺴﺘﻘﻴ&= #65250; ﺳﻠﻮﮐﻰ ﻭ ﻗﺎﺋ&= #65250; ﺭﺳﺎﻥ ﺑﺎﺷﺪ،= 5153;ﻧﮕﺎﻩ ﻭﺿﻮﺡ ﺍﻓﮑﺎﺭ &= #65261;ﻧﺘﺎﻳﺞ ﻭﺭﻭﺷﻬﺎ ﺭﻭﺷ&#= 65254; ﻣﻴﮕﺮﺩﺩ،ﻭﺑA= 260;ﺘﺮ ﻗﺎﺑل اﺭﺯﻳﺎ= 76;ی اﺳﺖ. ﻫﺸﺘﻢ ﺗﻮ&= #65183;ّﻪ ﻭ ﺗﺤﻘﻴﻖ ﺗﻔﺎ&= #65261;ﺗﻬﺎﻯ ﺟﺰﺋﻰ ﻭ ﮐﻠّﻰ&#= 1548;ﻧﺘﺎﻳﺞ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺍ&= #65191;ﻠﺎﻗﻰ ﻭﺍﻟﻬﻰ،ﺑﺎ ﻫ= 5198;ﮔﻮﻧﻪ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺍ&#= 65191;ﻠﺎﻕ ﻏﻴﺮ ﺍﻟﻬﻰ،ﺗ= 5166; ﺑﺘﻮﺍﻥ ﺩﺭ ﻫﺪ&= #65165;ﻳﺖ ﺍﺧﻠﺎﻕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭ ﻏ= ﻴﺮ ﺳﺎﻟﻚ،ﺭﻭﺵ ﻣ= 5236;ﻴﺪﻯ ﺑﺮﺍﻯ ﺍﺻﻠﺎﺡ &= #65153;ﻧﻬﺎ ﺑﮑﺎﺭ ﺑﺮﺩ. ﻭ ﺩ= ;ﻟﺎﺋﻞ ﻭﺍﺿﺤﻰ ﻗﺎﺑﻞ &= #65165;ﺭﺍﺋﻪ ﻭ ﺗﻔﻬﻴﻢ ﺑﺂﻧ&= #65260;ﺎ ﺍﺭﺍﺋﻪ ﺩﺍﺩ. ﻧ= ﻬﻢ ﺣﻔﻆ ﻗﺎﺑﻠﻴّ= 5174; ﺍﻧﻌﻄﺎﻑ ﻭ ﺍﺻ&= #65248;ﺎﺡ ﺩﺭ ﺑﺮﺧﻮﺭﺩﻫ&#= 65166;، ﺍﻋﻢ ﺍﺯ ﺍﻓﮑﺎ&= #65197; ﻭ ﺭﻭﺷﻬﺎ ﻭﺑﺮ&= #65197;ﺳﻰ ﻧﺘﺎﻳﺞ ﻭﺟﻨﺒ&#= 65258; ﻫﺎﻯ ﺍﭘﻴﺴﺘﻤ&#= 65262;ﻟﻮﮊﻳﻚ ﻋﺮﻓﺎﻧﻰ ﻭﻣﻌ&#= 65198;ﻓﺘﻰ،ﻭ ﺟﻨﺒﻪ ﻫﺎﻯ ﺑﻴ&= #65262;ﻟﻮﮊﻳﻚ ﻭﺳﻮﺳﻴﻮﻟﻮﮊ= 5267;ﻚ ﺍﺟﺘﻤﺎﻋﻰ. ﺩﻫ&= #65250; ﺩﺭ ﺍﺑﻠﺎﻍ ﺍﺣ&= #64401;ﺎﻡ ﺍﺧﻠﺎﻕ ﺍﻭﻟﻴ&#= 65166;،ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﻏﻴﺮ ﺳﺎﻟﻚ،ﮐ= 5258; ﺩﺭ ﺳﻤﺖ ﻫﺪﺍﻳ&= #65174; ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺁﻧﻬﺎ ﺑﺎﺷﺪ،ﻭﻟﻮ ﻣ= 5188;ﺪﻭﺩ ﻭﻧﺎﭼﻴﺰ،ﺑﺎA= 267;ﺪ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﻔ&= #65260;ﻴﻢ ﻭﺟﻠﺐ ﻭ ﮐﺴﺐ ﺗ= ﺼﺪﻳﻖ ﻭﺗﺄﻳﻴﺪ ﺩﺭﻳ&#= 65166;ﻓﺖ ﮐﻨﻨﺪﻩ ﺍﺣﮑﺎ&#= 65249; ﺍﺧﻠﺎﻗﻰ ﺑﺎﺷ&#= 65194;. ﺑﺎﻭﺭ ﮐﻨﺪ ﮐﻪ = ﻧﻔﻊ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺳﻤﭙﺎﺷﻰ ﻭ ﮐﺸﺘﺘﻦ ﻟﺎﺯ&= #65249; ﺑﻬﻤﺮﺍﻫﺶ ﺑﺎ&#= 65207;ﺪ </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﺎ ﻋﻤﻴﻘ= ﺎ ﻭ ﺳﺮﻳﻌﺎ ﻭﺑﺮ&= #65165;ﻯ ﺯﻣﺎﻥ ﺑﻴﺸﺘﺮ &= #65261; ﺩﺍﺋﻢ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ ﮔﺮﺩﺩ. ﻓﺮﺍﻣﻮ&= #65205; ﻧﮑﻨﻴﻢ ﺩﺭ ﻋﻮ&= #65165;ﻃف اﺯﺗﻤﺎﻡ ﺧﺎﻃ= 5198;ﺍﺕ ﺗﻠﺦ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﮐﺮﺩ. ﻳﻌﻨﻰ ﭘس&= #65165;ﺯ ﺍﺻﻠﺎﺡ ﻣﺘﺄث= 617;ر ﺍﺯﺧﻄﺎﻫﺎﻯ ﺍ&#= 65191;ﻠﺎﻗﻰ ﻗﺒﻠﻰﻧﺸﻮﻳﻢ. &= #64400;ﺎﺭﻯ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65166; ﻣﺎ ﻣﻴﻨﻤﺎﻳﺪ. = ﮐﻪ ﭘس ﺍﺯ ﺗﻮﺑﻪ ﻭ = ﺍﺻﻠﺎﺡ ﺩﺭﺣﺪّ ﮐﻔﺎﻳ= 5176;ﻬﺎﻯ ﻣﺮﺣله اﻯ،ﺧ᥷= 4;ﺍﻭﻧﺪ ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﻫ&= #65166; ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔ&= #65198;ﻓﺘﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺩ&= #65197;ﺭﻭﺍﻥ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻣﮕﺮ ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﺧﺎﻃﺮﺍﺕ ﺿﻌﻴ&#= 65236;ﻰ ﮐﻪ ﺑﺎﻳﺪ ﺑﺪﺍ&= #65255;ﻬﺎ ﺑﺎﺯ ﻧﮕﺸﺖ. ﻭ ﻧ= ;ﺒﺎﻳﺪ ﺍﻳﻦ ﺍﺑﻠﺎﻍ ﺍ&= #65199; ﺍﺣﮑﺎﻡ ﺍﺧﻠﺎ&#= 65237; ﻭ ﺳﻠﻮﻙ ﺑﺎ ﻫﺪ= ﻑ ﺭﺍﻩ ﺧﺪﺍ، ﻧﺒ&#= 65166;ﻳﺪ ﺑﺸﮑﻞ ﺭﻓﻊ ﻣﺴ&= #65164;ﻮﻟﻴّﺖ ﮔﻮینده ﺒﺎﺷ᥷= 4;. که ﻔﮑﺮ ﮐﻨﺪ ﭘﻴﮕ&= #65268;ﺮﻯ ﺍﺑﻠﺎﻍ ﺍﺧﻠﺎ&#= 65237; ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺎ ﺯﻭﺭ ﻓﻬﻤﻴﺪﻥ&#= 1548;ﻣﻤﮑﻦ ﺍﺳﺖ ﺯﻭﺩ ﻧﻴﺰ = ﻓﺮﺍﻣﻮﺵ ﮐﻨﻨﺪ. ﻧﻴﺎﺯ ﺑ= ﺘﻤﺮﻳﻦ ﻭ ﺗﮑﺮﺍﺭ ﺩﺍﺭ&= #65193;. ﻫﻤﺎﻥ ﮐﺎﺭﻯ ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﺪﺍ&#= 65249; ﺩﺭ ﺣﺎﻝ ﺗﻘﺮﺏ = ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻋﻤﻮﺩﻯﻋﺎﺩﺍ= 5173;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺍﺧﻠﺎﻕ ﻭ = 5227;ﻘﺎﻳﺪ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﻳﺎ&= #65199;ﺩﻫﻢ ﺑﺎﻳﻦ ﺗﺮﺗﻴﺐ &= #65175;ﻨﻬﺎ ﺍﺣﮑﺎﻡ ﺍﻟﻬﻰ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺩﻭﺭﻩ ﻫﺪﺍ&= #65267;ﺘﻬﺎﻯ ﻧﻈﺮﻯ،ﻭ ﻣﻘﺪ= 5251;ﺎﺗﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65169;ﻠﺎﻍ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺑﺮ= ﺭﺳﻰ ﺍﺟﺮﺍﻯ ﺁﻥ ﺍﺣ&= #64401;ﺎﻡ ﻣﻴﺸﻮﺩ. ﻭﺗﻨﻬ&= #65166; ﺩﺭ ﺍﺣﮑﺎﻡ ﺍﺧ&= #65248;ﺎﻕ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﺍﺳﺖ،ﮐﻪ ﻋﻤﻠ= 5166; ﻣﻴﺘﻮﺍﻥ ﺑﺸﮑ&#= 65246; ﺻﺤﻴﺢ ﻭﻭﺍﺿﺤ&#= 65264; ﻃﺒﻘﻪ ﺑﻨﺪﻯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺮﺩ. ﻭ ﺑﺎ ﺗ&#= 65188;ﻠﻴﻞ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺩ&= #65197; ﺗﻨﺰﻳﻞ،ﻭﺗﺴA= 198;ﻳﻊ ﺑﻴﺸﺘﺮ،ﺑﻘﺼA= 194; ﺗﻔﻬﻴﻢ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﻄﻮﺭﻯ ﮐﻪ ﺁﻧ&= #65166;ﻥ ﺑﺎ ﮐﻤﻚ ﻣﺮﺑﻴ&= #65166;ﻥ ﺍﻟﻬﻰ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﺍﺯ ﺧﻂ ﻣﺴﺘﻘﻴ&= #65250; ﻧﺰﻭﻝ ﻣﻨﻄﻘﻰ &= #65165;ﺣﮑﺎﻣﻮ ﺩﻟﺎﺋﻞ ﺑﺴﻬﻮ&#= 65247;ﺖ ﻭ ﺑﺎﻭﺭﻯ،ﺑﺘ= 5198;ﮐﻴﺐ ﻭﺗﻌﺎﻟﻰ ﻣﺠﺪ&#= 65193; ﺑﭙﺮﺩﺍﺯﻧﺪ. ﻭ&= #65165;ﺯ ﺑﻌﻀﻰ ﺟﺰﺋﻴّ= 5166;ﺕ ﺑﮑﻞ ﻣﺮﺑﻮﻃﻪ &= #65169;ﺮﺳﻨﺪ. ﺯﻳﺮﺍ ﮔﺎﻫﻰ ﺟ&= #65200;ﺋﻴّﺎﺕ ﻳﻚ ﮐﻞّ،ﺩﺭ ﺳ= 5220;ﺢ ﺍﻓﻘﻰ ﺁﻧﻘﺪﺭ &= #65199;ﻳﺎﺩ ﻭﻭﺳﻴﻊ ﺍﺳﺖ،= 4400;ﻪ ﺷﺎﻳﺪ ﻋﻤﺮﻯ ﻧ&= #65268;ﺰ ﮐﻔﺎﻑ ﻧﺪﻫﺪ،= 4400;ﻪ ﻳﮑﺎﻳﻚ ﺑﺮﺭﺳ&#= 65264; ﺷﻮﺩ. ﻭﻟﻰ ﺭﺳﻴ= ﺪﻥ ﺑﻴﻚ ﺣﮑﻢ ﮐﻠّ&#= 65264; ﺍﺯ ﺟﺰﺋﻴّﺎت = 5153;ﻥ، ﺍﮔﺮ ﺍﺯ ﭘﻴﺮ ﺍ= ﻟﻬﻰ ﻭ ﺩﺭ ﺧﻂ ﺍﻟﻬﻰ= ﺑﺎﺷﺪ ﺳﺎﻟﻚ ﺳﻮﺩ ﻧﻴ&= #65200; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺘ&#= 65228;ﺎﻟﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭ ﺍ= ;ﺧﻠﺎﻕ ﺍﻟﻬﻰ ﺩﺭ ﺗﺤﻠ&= #65268;ﻪ ﺭﺍ،ﺑﺠﺎﻯ ﻋﺎ= 5193;ﺍﺕ ﺗﺨﻠﻴﻪ ﺷﺪﻩ ﻗ&= #65198;ﺍﺭ ﺑﺪﻫﺪ. ﻭﺳﺮﻳﻌ&= #65176;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻋﺎﺷﻘﺎﻧʌ= 58; ﺗﺮ ﺗﺮﻙ ﻋﺎﺩﺍﺕ ﻧ&= #65166;ﻣﻄﻠﻮﺏ ﻧﻤﺎﻳﺪ. ﺩﻭﺍﺯ&= #65193;ﻫﻢ ﺩﺍﺷﺘﻦ ﺻﻠﺎﺣ&#= 65268;ّﺖ ﺣﻘﻮﻕ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺩﺭ ﺗﺤﻠﻴﻞ ﻭ ﺗ= ﻨﺰﻳﻞ ﺍﺣﮑﺎﻡ ﺍﺧﻠﺎ&#= 65237; ﺩﺭ ﮐﺴﻰ،ﮐﻪ ﺍ&#= 65187;ﮑﺎﻡ ﺍﺧﻠﺎﻕ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﮐﻨﺘﺮﻝ ﺷﺪه ﺮ&#= 65165; ﺩﺳﺘﻮﺭ ﻣﻴﺪﻫ&#= 65194; ﮐﻪ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻌﺼ= ﻮﻣﻴّﺖ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ&#= 1548;ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺩﺍﺋﻢ ﻭﻣﻨﺎﺳ&#= 65168; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65165;ﺭﺩ. ﻭ ﺍﮔﺮ ﺑﺨﻮﺍﻫ&= #65194; ﺣﮑﻢ ﺍﺧﻠﺎﻕ ﺭ&= #65165; ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺍ&= #65169;ﻠﺎﻍ ﮐﻨﺪ،ﺁﻧﮕﺎﻩ = 5169;ﺎﻳﺪ ﺩﺭ ﺟﺎﻣﻌﻪ ﺩﺍ&= #65197;ﺍﻯ ﻣﻮﻗﻌﻴّﺘﻰ ﻣ= 5256;ﺎﺳﺐ ﺑﺎﺷﺪ. ﭼﻮﻥ ﺷﻬ= ﺮﺕ ﻭ ﺁثاﺭ ﻭﻧﻮﺷ= 5176;ﻪ ﻫﺎ ﻭ ﺳﺨﻨﺮﺍﻧ&= #65264; ﻫﺎ. ﻭﺍﻟّﺎ ﺑﺮ&= #65165;ﻯ ﻣﺠﻤﻮﻋﻪ ﭘﻴﺮ&#= 65261;ﺍﻥ ﺍﻳﻦ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ،ﻧﻴﺎﺯ ﺑﺎﻳﻦ ﻣﻮﻗﻌﻴ&#= 1617;ﺖ ﺧﺎﺹ ﺑﺮﺍﻯ ﺍﺑ&= #65248;ﺎﻍ ﻧﻴﺴﺖ. ﺳﻴﺰﺩﻫ&= #65250; ﺑﻮﺩﻥ ﺍﻣﮑﺎﻥ &= #65235;ﻬﻢ ﻭﺗﺼﺪﻳﻖ ﻭ ﺍﺟ&= #65198;ﺍﻯ ﺍﺧﻠﺎﻕ ﺩﺭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮﻙ ﺩﺭ ﭘﻴﺮﻭﺍﻥ ﻭ = ﺷﻨﻮﻧﺪﮔﺎﻥ ﺑﺎﺷﺪ. ﻭ ﺍﻣﻮﺭ= ﻏﻴﺮ ﻣﻤﮑﻦ ﺭﺍ ﻣﻄﺮ&= #65185; ﻧﮑﻨﺪ. ﻭ ﺑﺮﺍﻯ= ﻓﻬﻤﺎﻧﺪﻧﺁﺯ&#= 65165;ﺩﻯ ﺷﺨﺺ ﺷﻨﻮﻧﺪﻩ &= #65193;ﺭ ﻧﻈﺮ ﺑﺎﺷﺪ. ﻭ ﺑ= ;ﺮﺍﻯ ﺗﻔﻬﻴﻢ ﺟﺒﺮ ﻭ&= #65175;ﻬﺪﻳﺪ ﻧﺒﺎﺷﺪ. ﻣثلاA= 251;ﻴﮕﻮﻳﺪﺍﮔﺮﺑ= ;ﺎﻭﺭﻧﻤﻴﮑﻨﺪ&#= 1548;ﭘسﺒﺎﺭﺩﻳﮕﺮ= ;ﺍﻳﻨﺠﺎﻧﻴﺎﺋ&#= 65268;ﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻋﻤﻞ ﻫﻤﮑﺎﺭﻯ ﻭﻫﻤ&#= 65268;ﺎﺭﻯ ﻭ ﺍﻣﮑﺎﻥ ﻧﻈﺎ&= #65197;ﺕ،ﺗﺎ ﺁﺧﺮﻳﻦ ﻟﺤﻈﻪ&#= 1548;ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﻋﺎﻣﻞ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻬﺎﺋﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ. ﺗﺎ ﺍﺣﮑﺎﻡ ﺍﺧ&= #65248;ﺎﻕ ﺩﺭ ﻧﻈﺮ ﺳﺎﻟﻚ = ﺗﻐﻴﻴﺮ ﺍﻧﺤﺮﺍﻓﻰ ﻧﮑ&#= 65256;ﺪ. ﺧﻠﺎﺻﻪ ﺍﻳﻨﮑ&#= 65258; ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﻗﺪﺭﺕ ﺑﺮﺍﻯ ﺍ&= #65191;ﺘﻴﺎﺭ ﺁﺯﺍﺩ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ، ﻣﻮﺿﻮ= 5225; ﺍﺧﻠﺎﻕ ﻣﻌﻨﻰ &= #65255;ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﺍﺧﻠﺎﻗ&= #65268;ّﺎﺕ ﺑﻴﺸﺘﺮ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﻣﻄﺮﺡ ﺍﺳﺖ، ﻭ&#= 65247;ﻰ ﺳﺎﻟﻚ ﺩﺭ ﻋﺰﻟ&= #65174; ﺳﻠﻮﮐﻰ ﺧﻮﺩ، &#= 65169;ﺎ ﺷﻨﻴﺪﻥ ﻫﺮ ﺩﺳ&= #65176;ﻮﺭ ﭘﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﮐﺘﻔ= ;ﺎ ﻣﻴﻨﻤﺎﻳﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﺧ= ﺘﻴﺎﺭ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ &= #65255;ﻘﺶ ﻣﻬﻤﻰ ﺩﺭ ﻓﻠﺴ&= #65236;ﻪ ﺳﻠﻮﮐی ﻮﺩﻳﻨ= 5264; ﺑﺎﺯ ﻣﻴﮑﻨﺪ،= 5261;ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﻭﺟﻮﺩ = 5165;ﺧﺘﻴﺎﺭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ&= #1548;ﺩﻟﻴﻞ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ = ﺣﻴﻮﺍﻧﺎﺕ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ&#= 1548;ﻗﺪﺭﺕ ﺩﺭﻙ ﻭﺟﻮﺩ ﺧﺪ&= #65165; ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﺍﻧﺴﺎﻥ ﺩﺍﺭﺍﻯ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺁﺯﺍﺩ،ﻓﺮﺻﺖ = 5193;ﺍﺭﺩ ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﺍ&= #1548;ﺍﺯ ﻟﺤﺎﻅ ﺁثاﺭ ﺍ= 5267;ﻦ ﺍﺧﻠﺎﻕ ﻭ ﺍﺧﺘ&= #65268;ﺎﺭ ﺑﺪﺍﻧﺪ. ﻭ ﻟﺬﺍ= ﺍﺣﺴﺎس ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5191;ﻠﺎﻗی ﻮ ﺗﺮس ﻣﺠﺎﺯﺍ&#= 65173; ﺍﻟﻬﻰ ﺍﺯ ﻗﻬﻘ&= #65198;ﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺩﺍ&= #65197;ﺩ. ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ &= #65169;ﺨﺎﻃﺮ ﻧﻔﻊ ﻧﻴﺴﺖ،ﮐ= 5258; ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺧ&= #65262;ﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﺩ&= #65235;ﻊ ﺿﺮﺭ ﻭﺧﻄﺮﻧﻴ&#= 65200; ﻫﺴﺖ. ﻭﺑﻨﺤﻮی اﺣﺴﺎس ﻫﺮﺍﻧA= 204;ﺎﻥ ﺳﺎﻟﻢ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺍﻭﻟﻴﺎ ﺃﻣﺮﻯ &= #65197;ﻭﺣﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ،ﻭﻟ&#= 65264; ﻇﺎﻫﺮﺍ ﺍﺭﺍﺩ&#= 65263; ﺍﺯ ﺫﻫﻦ ﻭﺯﺑﺎ&= #65253; ﻭﺗﻦ ﻇﺎﻫﺮ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭ ﺍﺧﺘﻴﺎﺭ ﺗﺎ&= #65169;ﻊ ﻃﺒﻴﻌﺖ ﻧﻴﺴﺖ. = ﮔﺮﭼﻪ ﺩﺭ ﻃﺒﻴﻌﺖ،ﺍ= 5187;ﺘﻤﺎﻟﺎﺕ ﻭ ﺗﺼﺎﺩﻓﺎﺕ ﻫ&= #65204;ﺖ،ﻭﻟﻰ ﻣﻌﻨﻰ ﺍﺧﺘﻴﺎ&#= 65197; ﻧﺪﺍﺭﺩ. ﻭ ﻳﺎ ﺍ= ;ﺧﺘﻴﺎﺭﻯ ﮐﻮﺭ ﻭ ﺑﺪﻭﻥ ﺍ= ﺣﺴﺎس ﻭﺁثاﺭ ﺍﺧﺘﻴA= 166;ﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﻫ&= #65204;ﺘﻰ ﺑﺎﺯ ﺗﺤﺖ ﺗﺪﺑ&= #65268;ﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺖ،ﻭﻟﻰ ﺑﺮﺍﻯ ﻣﻮﺟﻮﺩ&#= 65165;ت اﺧﺘﻴﺎﺭﻯ ﻣﺤ= 5204;ﻮﺏ ﻧﻤﻴﺸﻮﺩ. ﻭ ﺍﻧ= ﺴﺎﻥ ﻣﺨﺘﺎﺭ ﻭ ﻫﺮﭼ&= #65258; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭﭼﻪ ﺩﺭ ﺧﻮﺩﺳ&= #65198;ﻳﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺍﺧ&#= 65176;ﻴﺎﺭ ﻧﻤﺎﻳﺪ،ﮔﻮﺋA= 264; ﻣﺮﺍﺗب اﻟﻬﻰ = 5251;ﺎﻧﻊ ﮐﺎﺭ ﺍﻧﺴﺎﻥ ﻧ&= #65252;ﻰ ﮔﺮﺩﻧﺪ. ﮔﺮﭼﻪ = ﺧﺪﺍﻭﻧﺪ ﺑﺪﻟﺎﺋﻞ ﻧﺎ ﻣ&= #65236;ﻬﻮﻡ ﻣﺎ،ﻣﺎﻧﻊ ﮐﺎ= 5197; قهقرﺍﻯ ﻣﺤﺒ᥾= 2;ﺑﺎﻥ ﺧﻮﺩ ﻣﻴﺸﻮﺩ. ﺑ= ﺨﺼﻮﺹ ﺳﺎﻟﮑﺎﻥ ﺻﺎﺩ&#= 65237;، ﮐﻪ ﻧﺪﺍﻧﺴﺘﻪ &= #65193;ﺭ ﺣﺎﻝ ﺧﻄﺎ ﻭ ﺍﻧ= ﺤﺮﺍﻑ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. ﻭﻳﺎ ﺣﺘﻰ ﻣﺮﮒ = ﻗﻬﻘﺮﺍﻳﺎﻥ ﺭﺍ ﺗﺴﺮﻳﻊ ﻣﻴ&= #64401;ﻨﺪ،ﺗﺎ ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ = ﺑﺎﻧﺤﺮﺍﻑ ﺭﻭﺍﻥ ﺧﻮﺩ ﭘﺮ&= #65193;ﺍﺧته اﻧﺪ،ﺑﻴﺸﺘﺮ A= 153;ﺳﻴب ﺒﺮﺳﺎﻧﺪ. ﻭﻳﺎ = ﺳﺎﻟﮑﺎﻥ ﻣﺴﺘﻌﺪ ﺭﺍ ﻃﻮ&= #65245; ﻋﻤﺮ ﺯﻣﺎﻧﻰ ﺑ&= #65194;ﻫﺪ، ﻣﺎﺩﺍﻡ ﮐﻪ ﻫﻨ&= #65262;ﺯ ﺍﺳﺘﻌﺪﺍﺩ ﭘﻴ&#= 65208;ﺮﻓﺖ ﻣﺮﺍﺣﻞ ﺳﻠﻮک &#= 65194;ﺍﺭﻧﺪ. ﮐﻪ ﺑﻌﻠّﺖ ﺩﻳ&#= 65198;ﮐﺮﺩ ﺩﺭ ﺳﻠﻮﻙ،ﻋﻘ= 5168; ﻣﺎﻧﺪﮔﻴﻬﺎﻯ &#= 65175;ﮑﺎﻣﻠﻰ ﺩﺍﺷﺘﻨﺪ. ﻭﻇﺎ&= #65259;ﺮﺍ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎ&#= 65197; ﺁﺯﺍﺩ، ﻫﻴﭻ ﺗ&#= 65236;ﺴﻴﺮ ﻋﻠﻤﻰ ﺩﺭﺑﺪﻥ &= #65261; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﺪﺍﺭﻧﺪ. که اﺧﺘﻴﺎﺭ ﺗA= 166;ﺑﻊ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﻭ ﻋ= ;ﻘﻞ ﺍﺳﺖ،ﮐﻪ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻟﻰ ﺑﺎﺯ ﮐﻤﻚ = ﺍﻟﻬﻰ ﻭﻋﮑس ﺍﻟﻌﻤﻞ &#= 65169;ﺮﺧﻮﺭﺩﻫﺎ ﻭ ﺭﺧﺪﺍﺩﻫﺎ ﻭ = ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﺩﺭ ﻃﻮﻝ ﺯ= ﻧﺪﮔﻰ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﺎﻫﻰ ﺍﻧﺴʋ= 66;ﻥ ﺭﺍ ﺑﻴﺪﺍﺭ ﻣﻴ&= #65256;ﻤﺎﻳﺪ ﻭ ﻏﻴﺮﺳﺎﻟﮑﺎ&#= 65253; ﺍﺧﺘﻴﺎﺭ ﺁﻧﻬ&#= 65166; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧ&= #65194;ﺍﺷﺘﻦ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺩﺭ ﺟﺒﺮ ﺫﺍﺗﻰ = ﻭ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ،ﻭ ﻓﺸﺎﺭ ﻋﻘﺪﻩ ﻫ&= #65166; ﻭﮐﻮﻣﭙﻠﮑس ﻫ= 5166; ﮐﺎﺭﻫﺎﺭﺍﭘﻴ= 5206;ﻣﻰﺑﺮﺩ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span><sp= an style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻫﺮ ﻓﻴ&#= 65248;ﺴﻮﻑ ﻭﻣﺘﻔﮑّﺮﻯ ﭼ= 5258; ﻣﺎﺩﻩ ﮔﺮﺍ ﺑﺎ&= #65207;ﺪ، ﻳﺎ ﭘﻴﺮﻭ ﻣﺘﺎ&= #65235;ﻴﺰﻳﻚ ﻭ ﻋﺮﻓﺎﻥ ﻭﺍﻟ&= #65260;ﻴّﺎﺕ، ﻭﻟﻰ ﻧﻪ ﺁﺧﻮﻧ&= #65194;ﻫﺎﻯ ﻗﺸﺮﻯ ﺗﻤﺎﻣﻰ &= #65251;ﺬﺍﻫﺐ. ﺍﻳﻦ ﻣﺘﻔﮑّﺮ= 5165;ﻥ ﻫﻤﮕﻰ ﭼﻪ ﺍﻋﻠ&= #65166;ﻡ ﺷﺪﻩ ﻳﺎ ﻧﺸﺪﻩ&= #1548;ﻭﭼﻪ ﻧﻈﺮﻳﻪ ﭘﺮﺩﺍ&#= 65199;ﻯ ﺷﺪﻩ ﻳﺎ ﻧﺸﺪﻩ&= #1548; ﺍﺧﻠﺎﻗﻴّﺎﺕ = 4344;ﻴﺸﺮﻭﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻔﻊ &= #65175;ﺮﻗﻰ ﻭﺗﮑﺎﻣﻞ ﺟﺎﻣ&#= 65228;ﻪ ﻭ ﺍﻓﺮﺍﺩ ﺟﺎﻣ&= #65228;ﻪ ﺩﺍﺭﻧﺪ. ﻭ ﺍﺻﻄ= ﻠﺎﺣﺎ ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺭﺍﻩ ﺣﻠﻬﺎﺋ&= #65264; ﻣﺴﺘﺪﻝ ﺑﻨﻈﺮ &= #65191;ﻮﺩﺷﺎن اﺭﺍﺋﻪ ﻣﻴﺪﻫ= 5256;ﺪ. ﻭﺟﺎﻯ ﮔﻔﺘﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﻳﻦ ﻧﻈﺮﻳّﺎ= 5173;،ﺑﺮﺣﺴﺐ ﻋﻘﻠﻬﺎﻯ ﻧﺴﺒ&#= 65264; ﺍﻧﺴﺎﻥ ﮐﻪ ﺩﺭ = ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺨ&= #65176;ﻠﻒ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﻣ= ;ﻨﺎﺳﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﺮ= ﺍﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ &= #65261;ﻫﻤﻪ ﻣﮑﺎﻧﻬﺎ ﻗﺎﺑ&#= 65246; ﺍﺟﺮﺍ ﻧﻤﻰ ﺑﺎ&= #65207;ﻨﺪ. ﻭﻣﻬﺘﺮ ﺍﻳﻨﮑ&#= 65258; ﻧﺘﺎﻳﺞ ﺍﻳﻦ ﻧ&= #65224;ﺮﻳّﺎت اﻫﻤﻴّت ﺪﺍﺭʋ= 93;، ﭼﻘﺪﺭ ﻧﻔﻊ ﺁﻧ&= #65264; ﺩﺍﺭﺩ،ﻭ ﻳﺎ ﺑ&#= 65198;ﺍی ﻘﺎﺑﻞ ﺍﺩﺍﻣﻪ &= #65193;ﺭﺯﻣﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﺑﺎﺷﺪ. ﺍ= ﮔﺮ که ﻨﺘﺎﻳﺞ ﻭﺗ= 4401;ﻮﻳﻦ ﺁﻥ ﻫﺪﻑ ﺭﺍ ﺩﺭ= ﻧﻈﺮﺑﺎﺷﺪ. ﻭﺍﻟّﺎ ﺣﺘﻰ ﺍ&#= 65199;ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﻳﻦ ﻣﮑﺎﺗﺐ ﺍ&= #65191;ﻠﺎﻗﻰ ﻭ ﻓﻠﺴﻔﻰ ﻭ ﻋﻘ= ﻠﻰ،ﺍﻋﻠﺎﻡ ﻭﺗﻌﻈﻴﻢ ﻣﻌﺎ&#= 65267;ﺐ ﺍﻳﻦ ﻧﻈﺮﻳّﺎ= 5173; ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﺑﻨﻈﺮ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺳﻮﺩ ﻭ ﻓﺎﻳﺪﻩ = ﺁﻥ، ﻫﺮﭼﻪ ﺑﺮﺍﻯ ﺯ&= #65251;ﺎﻧﻬﺎﻯ ﺁﻳﻨﺪﻩ، ﻣﻔﻴ= 5194; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65183;ﺎﻣﻌﻪ ﻭﺣﺘﻰ ﺑﺸﺮﻯ ﺑ&= #65166;ﺷﺪ،ﺑﺎﺯﺣﻘʌ= 68;ﻘت ﺘﮑﺎﻣﻠﻰ ﻧﺪﺍ&#= 65197;ﺩ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻟﺬﺍ ﺗﻨﻬ= ﺎ ﻣﺮﺍﺗب اﻟﻬﻰ = 5211;ﺎﺣب ﺁن هستند. ﻭ ﺁʌ= 35;ﺮﻳﻨﺶ ﻭ ﺗﺪﺑﻴﺮﺍﻟﻬ&#= 65264; ﺍﻣﻮﺭ ﺍﻳﻦ ﻫﺴ&= #65176;ﻰ ﻫﺴﺖ. که اﺯ ﺃﺯ&#= 65245; ﺗﺎ ﺑﺎﻣﺮﻭﺯ،= 5251;ﻠﻴﺎﺭﺩﻫﺎ ﺳﺎل ﺘﺪﻳﺮ ﺍﻟ&#= 65260;ﻰ ﻳﺎﺍﺭﻭﺍﺡ ﻓﺮ&#= 65193;ی هم ﺮﺍه ﺒﻮﺩﻩ= 48; ﻭ ﺑﺮﺍﻯ ﺃﺑﺪﻳّ= 5174; ﺑﻰ ﭘﺎﻳﺎﻥ،ﻃ= 5198;ﺣﻬﺎﻯ ﺩﺭ ﺩﺳﺖ ﺍﺟﺮﺍ = ﺩﺍﺭﺩ. ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ = ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺍﺩﺍﻣﻪ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺣﺘﻰ= ﻫﺮ ﺑﻰ ﻧﻈﻤﻰ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺧﺮﻭﺝ ﺍﺯ ﻧﻈﺎﻡ ﺍﻟﻬ&= #65264; ﺩﺭﺍﻓﺮﺍﺩ ﻭﺟ&#= 65166;ﻣﻌﻪ ﻫﺎ،ﻭﺷﺎﻳﺪ ﻫ= 5250; ﺑﺎ ﮐﺎﺭﻣﺎﻫﺎ&#= 1548;ﺗﻤﺎﻡ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺧ&#= 65256;ثی ﻭﺟﻮﺍﻥ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﻋﺎﻗﺒت ﺠﺒﺮ&#= 65165;ﻟﻬﻰ ﻣﺴﻠّﻂ ﺑﺮﺟﺒ= 5198; ﺫﺍﺗﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ ﻭ ﺟﺒ&= #65198; ﻃﺒﻴﻌﻰ ﻫﺴﺘﻰ &= #65251;ﺎﺩﻯ،ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻫﻤﭽﻨ&#= 65166;ﻥ ﭘﻴش ﻤﻴﺒﺮﺩ. ک&#= 1607; ﭙﻴﺮﻭ ﺟﺒﺮﺍل= 607;ی ﺒﺮﺍی هستی اﺳ= ;ﺖ. ﻭﻫﺮ ﻭﺍﺣﺪ ﺍﺯ = ﻣﻮﺟﻮﺩﺍﺕ ﺍﻳﻦ ﻃﺒﻴﻌﺖ ﻣ&= #65166;ﺩﻯ ﺍﺳﺖ،ﮐﻪ ﺑﻨﻈ= 5198; ﻣﺎ ﺭﻭﺣﻰ ﻧﺪﺍ&= #65197;ﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65194;ﺍﻡ ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﻧ&= #65262;ﺍﻉ ﺗﺤﺖ ﺃثیرﻯ ﻭ = 5155;ثیرﻯ ﻗﺒﻞ ﺃﺗﻤﻰ،ﻭ &#= 65255;ﻴﺰ ﺩﺭ ﺍﻧﻮﺍﻉ ﺃﺗ&= #65252;ﻰ ﻭﻣﻮﻟﮑﻮﻟﻰ،A= 251;ﺪﺍﻡ ﻭ ﺑﻄﻮﺭ ﻃﺒﻴﻌ&= #65264; ﺑﺎﻟﺎ ﻣﻴﺂﻳﻨ&#= 65194;،ﮐﻪ ﮐﻮﺍﻧﺘﻮﻣﻬﺎ= 5263; ﺍﻧﺮﮊﻯ ﺍﺯ ﺧﻮ&= #65197;ﺷﻴﺪ ﻭ ﮐﻬﮑﺸﺎﻧﻬﺎ &= #65193;ﺭﻳﺎﻓﺖ ﻣﻴﮑﻨﻨﺪ. ﮔﺮچ&#= 1607; ﺘﮑﺎﻣﻞ ﺁﻧﻬﺎ &= #65165;ﺯ ﻣﻠﻴﺎﺭﺩﻫﺎ ﺳ&#= 65166;ﻝ ﮐﺸﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﻓﺮﺍﻭﺍﻥ ﺑﻴﮓ ﺑﻨﮕﻬﺎ ﺩ&= #65165;ﺷﺘﻪ. ﻭﻫﺮﺑﺎﺭ ﭘس ﺍ&#= 65199;ﭼﻨﺪ ﻣﻠﻴﺎﺭﺩ ﺳﺎﻝ &= #65255;ﻮﺭﻯ، ﺑﺎ ﭘﻴﺸﺮﻭﻯ ﺑ&= #65166;ﺭ ﺩﻳﮕﺮ ﺑﻬﻤﺎﻥ &= #65255;ﻘﻄﻪ ﺧﻮﺩ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﻧﺪ،ﺗﺎ ﺑﻴﮓ ﺑﻨﮓ ﺟﺪﻳ&= #65194;ﻯ ﺑﺴﺎﺯﻧﺪ ﻭﻣﺤ&#= 65176;ﻮﻳﺎﺕ ﺍﻳﺪﺁل ﺨﻮﺩ ﺩ&#= 65197; ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗ&#= 65252;ﻰ ﺩﺭ ﺑﻴﺎﻳﻨﺪ. ﭘ= س ﺟﻬﺎﻥ ﺑﻴنی اA= 247;ﻬی ﻮﺳﻠﻮﮐﻰ، ﻣﻨ= 5224;ﻮﺭ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﻗﺸﺮﻯ ﻭﺗﻤﺎﻣ&#= 65264; ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65255;ﻴﺴﺖ،ﺑﻠکه اﻳﻦ ﻭﻟﺎﻳت ﺎ= 5247;ﻬی ﺸﺸﮕﺎنه ﻨﻮﻉ = 5169;ﺸﺮﻯ،که ﺸﺶ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰم اﺳﺖ. ﻭ &= #65169;ﺎ ﺍﺭﺍﺩﻩ ﺍﺳﺘث= 606;اﺋﻰ،ﮐﺸﻒ ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺯ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬی ﺮﺍ ﻣﻮﻓ&#= 65238; ﺷﺪﻧﺪ. ﺭﺍﻩ ﺭﺍ= ﺑﺮﺍﻯ ﭘﻴﺮﻭﺍﻥ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ ﺁﻣﺎﺩﻩ ﮐ&= #65198;ﺩﻧﺪ ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻭ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﻣﻌﻤﻮﻟﻰ،ﻭﺍA= 261;ﻟﻴﺎﻯ ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺭﺳﻴﺪه اﻧﺪ. ﻭ&#= 64400;ﺎﻣﻠﺎﻥ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﻧﻴﺰ،ﺑﺸﻬﻮﺩ = 5207;ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭ ﺷﻬﻮ&#= 65193; ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺍﺳﺮاء ﻮﻣﻌﺮA= 165;ج ﻨﻤﻮﺩه اﻧﺪ. ﺗ&#= 65256;ﻬﺎ ﺷﺎﻳﺴﺘﮕﺎن ﺁ= 5267;ﻨﺪه ﺒﺮﺍی ﺮﺟﻌت ﻨ= 5262;ع ﻔﻮق ﺒﺸﺮﻯ ﺑﺠ&#= 65260;ﺎن ﺒﻮﺩﻩ که اﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵</span><span dir=3DL= TR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DFA style=3D= 'mso-bidi-language: FA'>ﻗﺮﻥ ﺩﻳﮕﺮ ﺁʌ= 31;ﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﻭﺗﻨ&= #65260;ﺎ ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﺍﻣﺮﻭﺯ ﺩﺭ ﺑﺸ&= #65198;ﻳّﺖ،ﺑﺎﻳﺪ ﭼﻮﻥ ﺭﻭﺡ ﻣﺤﻤ&= #65194; ﻭﻋﻠﻰّ ﺑﺎﻳﺪ &#= 65193;ﺭ ﺗﺴﻠﻴﻢ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ</span><span lang=3DFA> </span><span lang=3DAR-SA>ﮐﺎﺷﻒ ʌ= 55;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ،A= 261; ﻳﺎ ﻫﺮﻣﻬﺪی کامل وﻟﺎﻳت او ﺩﺭ ﺑﻴﺎﻳﻨ= 5194;، ﻇﺮف ﭽﻬﺎﺭﺻﺪ &#= 65259;ﺰﺍﺭﺳﺎﻝ ﻋﻤﺮﺷﺮﺍﻓﺖ ﻧ&#= 65262;ﻉ ﻓﻮﻕﺑﺸﺮﻯ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﭘس ﻣﺪ= 5267;ﻨﻪ ﻫﺎﻯ ﻓﺎﺿﻠﻪ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺳﻠﻮﻙ،ﺃﺑ= 5194;ﻳّﺖ ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺩﺭﻧ&= #65224;ﺮ ﺩﺍﺭﻧﺪ. ﻟﺬﺍ ﺍ= ﺧﻠﺎﻗﻰ ﺗﺮ ﻭﺗﮑﺎﻣﻠﻰ &= #65175;ﺮ ﺩﺭ ﺭﻭﺍﻥ ﻫﺴﺘ&= #65256;ﺪ. ﻭﻧﻪ ﺩﺭ ﻃﺮﺣﻬ&= #65166;ﻯ ﺧﻮﺵ ﻇﺎﻫﺮ،ﻭ= 5203;ﻮﺩ ﻭﻧﻔﻊ ﻓﻮﺭی ا= 5255;ﺴﺎﻥ. ﺍﮔﺮ که ﺒﺪﻧﺒ= 5166;ﻝ ﺁﻥ ﻣﺸﮑﻠﺎﺕ ﺩ&= #65197;ﺩﻧﺎﻙ ﻭﺣﺴﺮﺗﺒﺎﺭ ﺑ&#= 65262;ﺩﻩ ﺑﺎﺷﺪ. ﻭﻫﻤﻪ ﻃ= ﺮﺣﻬﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﮐﺎ&= #65197;ﻣﺎﺳﺎﺯﻯ ﻭ ﺩﻧﻴﺎ ﭘﺮﺳﺘ&= #65264;،ﻭ ﻋﺸﻖ ﺑﻠﺬﺕ ﺑﺮ&= #65193;ﻥ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﻣﺸﻐﻮل ﻤﻴﺒﺎ= 5207;ﺪ. ﮔﺮﭼﻪ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ،ﺑﻘﻬﻘﺮﺍʌ= 63; ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﺠ&= #65194;ﺩ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﻧﺪ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ = ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺧﻮﺩ&= #65197;ﺍ ﺑﺎﺗﮑﺎﻣﻞ ﻃﺒ&#= 65268;ﻌﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑ&= #65198;ﺳﺎﻧﻨﺪ،ﺗﺎ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﮐﻰ،ﺗﺎ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﺍﻳﺎﻓ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ، ﺗﺎ ﺑ&#= 65166;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65175;ﺎ ﺃﺑﺪﻳّﺖ ﺑﻰ ﺍ&#= 65255;ﺘﻬﺎ،ﺑﺮﺍﻯ ﺗﮑﺎﻣﻠﺎت ﺒﻴ= 5208;ﺘﺮ ﭘﻴﺶ ﺑﺮﻭﻧﺪ. ﻭ= ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ،ﺑﺮﺍﻯ = 5207;ﺪﻥ ﻭﺻﻴﺮﻭﺭﺕ ﻣﻮ&#= 65197;ﺩ ﻧﻈﺮ ﺍﻟﻬﻰ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﻨﺪ. ﻫﺮ ﻃﺮﺡ ﺍﺧﻠﺎ&= #65239;ﻰ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻟ= 5166; ﺟﺮﻡ ﭼﻮﻥ ﻫﺮ ﻓ= ﮑﺮ ﻭ ﻫﺮ ﮐﺎﺭ ﻭﻫﺮ= ﮔﻔﺘﺎﺭ ﻭ ﺭﻓﺘﺎﺭ ﺁﻧﻬ&= #65166; ﺩﺍﺭﺍﻯ ﺟﻨبه هاﻯ ﻣﻨﻔﻰ ﻣﻴ= 5170;ﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺃﻧﺪ&= #65241; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺯﻣﺎﻧﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺨ&= #65262;ﺍﻫﺪ ﺗﺮﻙ ﻣﮑﺘﺐ ﻭ ﺍ= ﺧﻠﺎﻗﻴﺎﺕ ﺧﻮﺩ ﺑﮑﻨﻨﺪ،= 5261; ﺳﻠﻮﻙ ﺍﻟﻬی ﺒ&#= 65256;ﻤﺎﻳﺪ، ﺁﻧﮕﺎﻩ ﺗﺰﮐﻴ&#= 65258; ﻭ ﺗﺨﻠﻴﻪ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺍﺯ ﻣﻌﺎ&= #65267;ﺐ ﺣﻴﻮﺍﻧﻰ ﻭﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﮐﻨﺪ،ﮐﻪ ﺩﺭ ﺁ&#= 65253; ﺻﻮﺭت ﺼﺒﻮﺭﻯ &#= 65203;ﺨﺘﺘﺮ ﺩﺭﺑﻠﺎﻳﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺩﺍﺭﻧﺪ، ﺗﺎ ﻭ&#= 65203;ﻴله ﺘﺰﮐیه ﻨﻔس ﮔA= 198;ﺩﺩ. ﻭ ﻳﺎ ﺣﺘﻰ ﻓﺮﺻ= ت ﺘﺮﻙ ﮔﺬﺷته ه= 75; ﺭﺍ ﻧﻴﺰ ﻧﺨﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ. ﺩﺭﺍﻳﻨ&= #65184;ﺎ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩﺍﻧﺴﺎﻥ &#= 65169;ﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ&#= 1548;ﻭ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 65174; ﺍﻭ ﺩﺭ ﻓﺼﻞ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﺧﺘﻴﺎﺭ ﺩﺭ&= #65203;ﺘﻰ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ= ﺍﻧﺴﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻔﻮﻳﺾ ﻭ ﺍA= 191;ﺘﻴﺎﺭﺍﺕ ﺍﻟﻬﻰ،و تنها= ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ. ﻭ ﺑﺎ ﺩﺍﺷ= ;ﺘﻦ ﻣﻌﺼﻮﻣﻴّﺖ ﺍ= 5199; ﺧﻄﺎﻫﺎﻯ ﺍﺣﺘ&#= 65252;ﺎﻟﻰ. ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋ&= #65268;ﻢ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﭼ&= #65258; ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ&#= 1548;ﻗﺪﺭ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺧﻮﺩ ﺭﺍ ﻧﻤﻴﺪ&= #65165;ﻧﺪ. ﺯﻳﺮﺍ ﻫﺮﻳﻚ ﺗ&= #65184;ﻠّﻰ که ﺼﻔﺖ ﺍﻟﻬﻰ &#= 65193;ﺭ ﻫﺴﺘﻰ ﺭﺍ ﺗﺠﺴ&= #1617;ﻢ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺑﺎﻳﺪ ﺍﺯﻧﺮﺩﺑﺎﻥ ﺻ&#= 65236;ﺎﺗﻰ ﺑﺎﻟﺎ ﺭﻓﺖ. ﻭ ﺍ= ;ﺧﻠﺎﻕ ﺑﺮﺗﺮ ﻭﮐﻤﺎﻟ&#= 65166;ﺕ ﺑﻴﺸﺘﺮ،ﻭﻣﺮA= 165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65267;ﺎﻓﺖ. ﺗﺎ ﻳﻚ ﺗﺠﻠّﻰ&#= 65261;ﺍﻟﺎﺗﺮﻯﺍﺯʋ= 91;ﺪﺍﻭﻧﺪﻳﺎﻓﺘ= ﻪﺑﺎﺷﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﺘﻘﺎﺩ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﺍﺯ ﻣﮑﺎﺗﺐ ﻟﺎ&= #65259;ﻮﺗﻰ ﻭ ﺍﻟﻬﻰ ﺍﻳﻦ ﺍ= ﺳﺖ. ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺍﻧﺴﺎﻥ ﺭﺍ،ﺩ= 5247;ﻴﻞ ﻭﺟﻮﺩ ﻧﻴﺮﻭﺋ&#= 65264; ﺍﻟﻬﻰ،ﻭ ﻣﺮﺍ= 5175;ﺐ ﻣﺪﺑّﺮ ﺧﺪﺍﻭ= 5255;ﺪ ﻣﻴﺒﺪﺍﻧﻨﺪ. ﻭ = ﺁﻧﺮﺍ ﻣﻌﻤّﺎﻯ ﺣﻞ ﻧ&#= 65166;ﺷﺪﻧﻰ ﻣﻴﺨﻮﺍﻧﻨﺪ. ﺯ&= #65267;ﺮﺍ ﺗﺎ ﮐﻨﻮﻥ ﻧﺘﻮ&= #65165;ﻧﺴته ﺑﺎﻭﺭ ﮐﻨﻨﺪ ﻭ = ﺑﺎﻳﻦ ﻋﻘﻴﺪﻩ ﺍﻟﻬﻰ &= #65169;ﺮﺳﻨﺪ،ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﺣﺮﮐﺎﺕ ﺗﻦ ﻭ ﻓ= ﮑﺮ،ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗ&#= 65252;ﻰ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﻭﺑﺸﺮﻯ ﻫﺴﺘﻨ&#= 65194;. ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻳﻤ&#= 65166;ﻥ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ &#= 65169;ﺮﺍﻳﻤﺎﻥ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ &= #65261;ﺻﺤﺒﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺗ&= #65256;ﻬﺎ ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺷﺨﺎﺹ ﺍﺳﺖ که اﻳﻦ ﺍ= 5255;ﺘﻘﺎل اﻓﮑﺎﺭ ﺍﻟﻬﻰ= 548;ﺍﺯ ﻣﻐﺰ ﻭﺩﻫﺎﻥ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﺻﻔﺎت ﺁﻟ&= #65262;ﺩﻩ ﮐﻪ ﺁثاﺭ ﺍﺻﻠ= 5264; ﺧﻮﺩ ﺭﺍ ﺑﻄﺒﻴ&= #65228;ﺖ ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﺩﻭﭼﺎﺭ ﺁﻟﻮﺩﮔﻰ ﻭ ﺧﺮ&= #65165;ﺑﻰ ﺍﻳﻦ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺷﺪﻳﺪ ﻣﻴﺸﻮﺩ. = ﻧﻪ ﻓﻘﻂ ﺑﺎﺭﺍﻥ ﻭ&= #65187;ﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺣﺘﻰ ﻫﻢ ﭼﻨﻴﻦ = ﺍﻟﻬﺎﻣﺎﺗﻰ ﺭﺍ ﺩﺍﺭﻧﺪ، ﻭ&#= 65251;ﺴﺘﻘﻴﻢ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﺪ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ، &#= 65187;ﺘﻰ ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻧ&= #65268;ﺰ ﻭﺣﻰ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺩﺍﺭﺩ،ﮐﻪ ﭼﮕ= 5262;ﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ &= #65207;ﺶ ﺿﻠﻌﻰ ﺑﺴﺎﺯﺩ. = ﮔﺮﭼﻪ ﮐﺎﺭﺑﺮﺩ ﻏﻴﺮ&#= 65257; ﻭ ﻓﻄﺮت ﻮ ﮊﻧﺘ&= #65268;ﻚ ﺟﺴﻤﻰ، ﭼﻮﻥ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﺳﺮﺍﺳA= 198; ﻭﺳﺎﺋﻞ ﺍﻟﻬﻰ &= #65261; ﻣﺮﺍﺗﺐ ﺍﻭ ﻫﺴ&= #65176;ﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺁﺯﺍﺩ ﺩﺍﺷﺘﻦ&#= 1548;ﭼﻪ ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﻭ ﺗﮑﺎﻣﻞ،ﻭﻳ= 5166; ﺑﺮﺍﻯ ﻗﻬﻘﺮﺍ &= #65261;ﮐﺎﺭﻣﺎ ﺷﺪﻥ،ﺃﻣﺮﻯ ﺑ= 5194;ﻭﺭ ﺍﺯ ﺍﺧﻠﺎﻕ ﻃﺒ&= #65268;ﻌﺖ ﺍﺳﺖ. ﺩﺭ ﻃﺒﻴﻌ= ﺖ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺧ&= #65176;ﻴﺎﺭﻯ ﻧﻴﺴﺖ. ﻫﺮﭼﻪ ﻗ= ﻮﺍﻧﻴﻦ ﻣﺮﺑﻮﻃﻪ ﺣﮑﻢ &= #64400;ﻨﺪ. ﭘس ﺍﺧﺘﻴﺎﺭ ﻭ&#= 65165;ﻗﻌﻰ،ﺩﻟﻴﻞ ﺩﺍﺷﺘﻦ ﺭﻭﺡ ﺩ&= #65197; ﺍﻧﺴﺎﻥ،ﻭ ﺭﻭ= 5185; ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺑﻮﺩﻩ،ﻭ ﺗﺤﺖ &#= 65175;ﺪﺑﻴﺮ ﻋﻮﺍﻣﻞ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻭ ﻫﺪﻓﻬﺎﻯ ﺍﻟ&= #65260;ﻰ،ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65268;ﺸﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5267;ﺎ ﮐﺎﺭﻣﺎﺋﻰ ﺣﻘ&#= 65268;ﺮﺗﺮﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺟ= ﺎﻟﺐ ﺍﺳﺖ،ﮐﻪ ﺍﻳﻦ &#= 65165;ﺧﺘﻴﺎﺭ،ﻣﺎ᥷= 7;ﺍ ﺑﺎﻳﻦ ﺍﺻﻞ ﻣﻴ&= #65198;ﺳﺎﻧﺪ،ﮐﻪ ﺩﻳﻦ ﻭﺭﺯﻯ ﻭ ﺧ= ﺪﺍﺷﻨﺎﺳﻰ ﺍﻣﺮﻯ ﺍﺧﺘﻴﺎ&#= 65197;ﻯ ﺍﺳﺖ. ﻭ ﻧﻪ ﻃﺒﻴ= ;ﻌﻰ ﻭ ﺟﺒﺮﻯ. ﻭ ﺑﻘﻮ= ;ﻝ ﭘﻴﺎﻣﺒﺮ،ﻟﺎ = 5165;ﮐﺮﺍﻩ ﻓﻰ ﺍﻟﺪﻳﻦ. ﻭﻟ= ﻰ ﻧﻪ ﺍﻳﻦ ﺩﻳﻦ ﺳ= ﺎﺯﻣﺎﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺍ&#= 65193;ﻳﺎﻥ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ = ﻣﻌﺮﻭﻑ. ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺎ&= #65251;ﻰ ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65261;ﻣﺘﻀﺎﺩ ﻭ ﻓﺎﺳﺪ ﺍﻳﻦ ﺍ= ﺩﻳﺎﻥ،که ﺒﺎﺯﻳﭽﻪ ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﻫﺴﺘﻨﺪ. ﮐﻪ ﭘﻴ= ﺎﻣﺒﺮ ﺁﻧﺎﻥ ﺭﺍ ﺍﺑﻠ&= #65268;ﺴﺎﻥ ﺑﺰﺭﮒ ﻣﻴﺨﻮﺍ&#= 65255;ﺪ. ﻭﻫﻤﻴﺸﻪ ﺍﻳﻨ&#= 65166;ﻥ ﺑﺰﻭﺭ ﻭ ﺳﺘﻢ ﻭ= ﺷﻤﺸﻴﺮ،ﻭﺍﺩ= 5165;ﺭ ﺑﺪﻳﻦ ﺩﺍﺷﺘﻦ&#= 1548;ﻭﻟﻮ ﻏﻴﺮ ﺳﻠﻮﮐی ﻤ&#= 65268;ﻨﻤﺎﻳﻨﺪ. ﻭﺑﺠﺰ ﺃﻧﺪﮐﻰ &= #65165;ﻓﺮﺍﺩ، ﺑﻘﻴﻪ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺑﺪﺍﺋﻰ، ﺩﺭ ﻣ&#= 65268;ﺎﻥ ﺟﻨﮕﻠﻬﺎ ﻣﻌﺎ&#= 65233; ﺍﺯ ﺩﺍﺷﺘﻦ ﺩﻳ&= #65256;ﻰ ﻫﺴﺘﻨﺪ. ﻭ ﺍﻧﺴ= ﺎﻧﻬﺎﻯ ﻣﺨﺎﻟﻒ ﺍﺩﻳﺎ&#= 65253; ﻭﺧﺪﺍ،ﺑﻨﺤﻮA= 263; ﺩﺍﻧﺴﺘﻪ ﻭﻧﺪ&#= 65165;ﻧﺴﺘﻪ، ﺭﺍﺑﻄﻪ ﻫﺎﻯ ﺩ&= #65267;ﻨﻰ ﻗﻮﻡ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ . ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ= ; ﺑﺎﻳﺪ ﮐﺎﻣﻠﺎ ﺩﺍﻭﻃ&#= 65248;ﺒﺎﻧﻪ ﻭ ﺑﺎ ﻓﻬﻢ ﻭ ﻋﺸ= ;ﻖ ﻭ ﮐﺸﺶ ﮐﺎﻓﻰ ﺑ= ﻮﺩﻩ ﺑﺎﺷﺪﻭﻟﺬﺍ ﺗ&#= 65256;ﻬﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548; ﮐﻪ ﺑﻄﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺍﻭ، ﺍﮔ&#= 65198; ﻋﻘﻞ ﮐﺎﻓﻰ ﻭ ﮐ= ﺮﺍﻣﺎﺕ ﻟﺎﺯﻡ ﺑﻨﺎﻡ ﺍ&= #65203;ﺘﻌﺪﺍﺩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ،ﻭﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺍ ﻧﻤﻮ&= #65193;ﻩ،ﻭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﺨﻮﺍﻫﺪ، ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺍﻫﻨ= ;ﻤﺎﻯ ﺍﻟﻬﻰ ﻭﻣﻨﺎﺳ&#= 65168; ﺧﻮﺩ ﺭﺍ ﺑﻮﻯ ﻣ= ﻌﺮﻓﻰ ﺩﺭ ﺭؤﻳﺎ ﻧﻤﺎ&#= 65267;ﺪ. ﮐﻪ ﺭﺍﻫﻨﻤﺎﻯ &= #65165;ﻭ ﺑﺮﺍﻯ ﺭﻫﺮﻭﻯ &= #65169;ﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65261; ﺍﺣﻮﺍﻟﻰ ﺩﺭﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻫﻤﺎﻥ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﻭﻭﻟﻰّ &#= 65165;ﻟﻬﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻟﻰ ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕ&= #65166;ﻥ. ﻭ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ= ; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮی ﻤﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ّﺎ ﺷﺨﺺ ﻫﺮ ﺍﻧﺘﺨ&= #65166;ﺏ ﺍﺯ ﭘﻴﺸﻮﺍﻯ ﺩ&= #65267;ﻨﻰ ﺧﻮﺩ ﻧﻤﺎﻳﺪ،= 5261;ﻧﺪﺍﻧﺴﺘﻪ ﺑﺎﺯﻳﭽﻪ ﺭﻭﺍ&#= 65253; ﻭﺣﻴﻮﺍﻧﻰ ﺷﺪ&#= 65257;، ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺑﻘﻬﻘﺮﺍﻯ ﻧﻮ&#= 65227;ﻰ ﻣﻴﺮﻭﺩ. ﮐﻪ ﻫﺮ= ﺁﺧﻮﻧﺪ ﻭ ﮐﺸﻴﺸﻰ ﺑﻬﺮ = ﺩﻟﻴﻠﻰ،ﮐﻪ ﻧﻴﮑﻮ ﺑﻨﻈﺮ ﮐ&= #65204;ﻰ ﺑﺮﺳﺪ، ﺟﺰ ﺷﺮ&#= 65241; ﻭ ﺍﻧﺤﺮﺍﻑ ﻧﺪ&= #65165;ﺭﺩ. ﻭ ﺍﮔﺮ ﺍﺗﻔﺎﻗ&= #65166; ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻧﻴﺰ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ، ﺑﺎﺯ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﻣﻨﺎﺳﺐ ﺍﺣﻮﺍ&#= 65245; ﻭ ﻋﻘﻞ ﻭ ﺍﻧﮕﻴ= ﺰﻩ ﻫﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻋﻘﺪ= ;ﻩ ﻫﺎﻯ ﺷﺨﺺ ﻧﺒﺎ&= #65207;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﺑﺮﺍی ﺸﺨص ﻤﻌ= 5248;ﻮم ﺸﻮﺩ،که اﻳﻦ ʃ= 44;ﻴﺮ ﻭﻭﻟیّ اﻟﻬﻰ A= 261;ﺍﻗﻌی اﺳﺖ. ﻭﻟی ﺒﻤﻮ&#= 65183;ب ﻔﺮﻫﻨﮓ ﻗﺸﺮﻯ &= #65261; ﺃثرﻋﻘﺪﻩ ﻫﺎA= 263; ﻧﺎﺧﻮﺩﺁﮔﺎه = 5192;ﻮﺩ ﺑﺮﺩﺍﺷﺖ ﮔﻔﺘ&#= 65258; ﻫﺎﻯ ﭘﻴﺮ ﺭﺍﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﻭﭼﻮﻥ ﺑﺘﺮﺩﻳ&#= 65194; ﻭ ﺷﮑّﻰ ﺑﺮﺳﺪ&#= 1548;ﻋﻤﻠﺎ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﭘﻴﻤﺎﻥ ﺷﮑﺴﺘﻪ،ﻭﺍﺯ = 4344;ﻴﺮ ﻭﺣﺘﻰ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭ ﻗﺒﻠﻪ ﻭ ﻣﻘﺼ= ﻮﺩ ﺧﺪﺍ ﺟﻮﺋﻰ ﺧﻮ&= #65193; ﺩﻭﺭ ﺷﺪﻩ ﺍﺳﺖ.= ﻭﻣﻨﺤﺮﻑ ﮔﺮﺩﻳﺪﻩ ﻭﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﺸﻪﻣﻨﺤﺮ= 5233;ﺧﻮﺍﻫﺪﻣﺎﻧ᥷= 4;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻃﺒ= ﻴﻌﻰ ﺍﺳﺖ ﻫﺮﮐس ﮐﻪ &= #65169;ﺮﺧﻠﺎﻑ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺳﺮﭘﻴﭽﻰ &= #64400;ﻨﺪ،ﻣﺴﺌﻮﻝ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ می ﺒﺎﺷﺪ. ﮐﻪ ﺩ&= #65197; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻧ&= #65204;ﺦ ﻭ ﻣﺴﺨﻬﺎﻯ ﻣﺠ&= #65194;ﺩ،ﺗﻮﻟﺪﺍﺕ ﺑﺠﻬﺎﻥ ﻣﺠﺎﺯ&#= 65165;ﺕ ﺧﻮﺍﻫﺪ ﺷﺪ ﻗﺪ&= #65197;ﺕ ﺍﺧﺘﻴﺎﺭ،ﻳﻚ = 5193;ﺍﺩﻩ ﻭﮐﺮﺍﻣﺘﻰ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﮐﻪ ﺣﺘﻤﺎ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻳﺪ ﺑﺪﺍʌ= 53; ﻣﺘّﮑﻰ ﺑﻮﺩ. ﻭﻣﺴﺌﻮﻟ&= #65268;ّﺖ ﮐﺎﺭﻫﺎﻯ ﺧﻮﺩ &= #65197;ﺍ ﺩﺍﺷﺖ. ﻧﻪ ﺍﻳﻨ= ﮑﻪ ﺑﻌﻬﺪﻩ ﺩﻳﮕﺮ&#= 65263; ﮔﺬﺍﺭﺩ. ﮐﻪ ﺍﻧ= ﺘﺨﺎﺏ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65207;ﺨﺺ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻣﮕ= ﺮ ﻭﻗﺘﻰ ﮐﻪ ﮐﺴﻰ = ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺧﺪﺍﻭﻧﺪ ﺑﮕﺬ&#= 65165;ﺭﺩ. ﻭ ﺑﺎ ﺍﺧﺘﻴﺎﺭ = ﺁﺯﺍﺩ،ﺍﺧﺘﻴA= 166;ﺭﺍﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65198;ﺍتب اﻟﻬﻰ ﺑﮕﺬﺍﺭ= 5193;. که ﺨﺪﺍﻭﻧﺪ ﺩ= 5197;ﭘﻴﺮﮐﺎﻣﻞ،ﺗ= ;ﻨﻬﺎ ﻭﺳﻴله اﻧﺴﺎ = 6; اﻟﻬﻰ ﺷﺨص ﻤﻴ= 5170;ﺎﺷﺪ، که ﺪﺭﺭؤﻳﺎ ﻣA= 228;ﺮﻓﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﺍ= ﮔﺮ ﺷﺨﺺ ﺻﺎﺩﻗﺎﻧ&#= 65258; ﻭﻣﺼﺮﺍﻧﻪ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺭﺧﻮﺍﺳت کنž= 3; . ﻭﺧﺪﺍﻭﻧﺪ ﻧﻴ&#= 65200; ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﺁﻏﺎﺯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬی رﺍ ﺩﺭ ﺷﺨﺺ ﺑﺒ&= #65268;ﻨﻨﺪ. ﭼﻮﻥ ﺩﺍﺷﺘﻦ ﺻ&= #65170;ﺮ ﻭ ﺗﺤﻤّﻞ ﺩﻭﺭ&#= 65257; ﺳﻠﻮﻙ،ﻭ ﺩﺍﺷ= 5176;ﻦ ﻗﺪﺭﺕ ﺗﺴﻠﻴﻢ &= #65261; ﺍﻃﺎﻋﺖ ﺑﻮﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺧﻮﺩ،ﻭ &#= 65175;ﻮﺍﻥ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺎ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺠﺎﻯ ﺧ&= #65194;ﺍﻭﻧﺪ. ﺁﻧﮕﺎﻩ ﭘﺮﺳﺶ &= #65261;ﺳﻴﻠﻪ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﻳﺎ ﺩﻳﮕﺮ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﻌﺪﻯ&#= 1548;ﭘﺮﺳﺘﺶ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ،ﻣﺤﺒ= 617;ﺖ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﺤ&= #65170;ّﺖ ﭘﻴﺎﻣﺒﺮ ﻭ ﻣﺤ&= #65170;ّﺖ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﺍﮔﺮ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺩﺭ ﮐﻠ&= #65166;س ﺷﺸﻢ ﺳﻠﻮﻙ ﻣﻴ&= #65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ. ﺳﺎﻟﻚ ﻧﻴﺰ ﺑﻬ&= #65252;ﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﭘﻴ&#= 65166;ﻣﺒﺮ ﺧﻮﺩ ﻣﻴﺮﺳﺪ ﺑ&= #65166; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ،ﻭﺑﺎ ﻭ= 5247;ﺎﻳﺖ ﻣﺴﻴﺢ ﺑﻨﻮﺭ ﻣ&= #65212;ﻄﻔﻮﻯ،ﻭﺑﺎ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮ&#= 65263; ﺍﻳﻠﻴﺎ،ﻭ ﻫﺮ &#= 64344;ﻴﺮ ﮐﺎﻣﻠﻰ ﻫﻤﺎﻥ &= #65251;ﻘﺎﻡ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺩﺍﺭﺩ ﻭﺗ&= #65166;ﺯﻧﺪﻩ ﺑﺎﺷﺪ. ﻭﮐﺎﻣﻞ = ﻣﺤﻤﺪﻯ ﻧﻴﺰ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﻤﺎﻝ ﺭﻭ= ﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍ&#= 65197;ﺩ،ﻭﻧﻴﺰ ﺗﻤﺎﻣﻰ ﻣﺮﺍﺗ&#= 1576; ﺘﺠﻠّﻴﺎﺕ ﻗﺒ= 5248;ﻰ،ﭼﻮﻥ ﺷﻬﻮﺩﻫﺎﻯ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳ&= #65174;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5219;ﺒﻴﻌﺖ ﻭﺗﻤﺎﻡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺁﻥ،ﮐﺎﻣﻠﺎ ﺩ= 5197; ﺗﮑﺎﻣﻠﻰ ﺒﻴﻌ&#= 65264; ﻫﺴﺘﻨﺪ. ﻭ ﺍﺧﺘ= ﻴﺎﺭﻯ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﻧﺪﺍﺭﻧﺪ. ﻧﻤﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺗﺴﺮﻳﻌﻰ ﺩﺭ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65191;ﻮﺩ ﮐﻨﻨﺪ. ﻭ ﻧﻪ ﻗﻬ= ;ﻘﺮﺍﺋﻰ ﭘس ﺍﺯ ﻣﺮﮒ،ﻭ &#= 65165;ﻧﻘﻠﺎﺏ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ. = ﻭﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ ﺁﻧﻬﻢ &= #65193;ﺭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﺧﺮ ﺁﻥ،ﺩᥴ= 5;ﺭﺍﻯ ﻗﺪﺭﺕ ﺍﺧﺘﻴﺎ&#= 65197; ﺃﺣﺴﻦ ﻭ ﺑﻬﺘﺮ = ﺩﺭ ﺗﮑﺎﻣﻞ،ﻭ ﺣﺘ= 5264; ﺍﺧﺘﻴﺎﺭ ﺃﻫﻮ&#= 65253; ﺍﻟﺸﺮﻳﻦ ﺩﺭ ﺻ&= #65262;ﺭﺕ ﺍﺿﻄﺮﺍﺭ،ﻣﻴA= 176;ﻮﺍﻧﺪ ﺳﺮﻋﺖ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﺴﻮﻯ &= #65191;ﺪﺍ ﻳﺎ ﻣﻄﻠﻖ ﺃﺑﺪ&= #65267;ّﺖ،ﻭ ﺣﺪّ ﺃﻗﻞ ﺑﺎﻳ&#= 65194;ﺁﻝ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﺍﻟﮕﻮﻯ ﻗﺎﺋﻢ &= #65255;ﻮﺭ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس&#= 1548;ﻭﺳﺮﻋﺘﻰ ﻧﺠﻮﻣﻰ ﻧﻴﺰ ﭘ&= #65268;ﺪﺍ ﮐﻨﺪ. ﻭ ﻳﺎ ﺍﮔﺮ= ; ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋ&#= 65264; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65203;وء ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤ&#= 65166;ﻳﺪ. ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧ&= #65252;ﺎﻳﺪ ﻭ ﺗﻨﻬﺎ ﺑﻔﮑﺮ = ﻟﺬﺕ ﺷﮑﻤﻰ ﻭ ﺍﻃﺮﺍ&= #65233; ﺷﮑﻢ. ﺁﻧﮕﺎﻩ ﭘ= س ﺍﺯ ﻣﺮﮒ، ﺑﻌﻠ&#= 65174; ﻧﺪﺍﺷﺘﻦ ﺗﺤﻘ&#= 65238; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺯ&= #65255;ﺪﮔﻰ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 1548;ﻭ ﺧﺎﻟﻰ ﺷﺪﻥ ﺍﺯ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺸﺮ&#= 65263;،ﺑﺴﺘﻪ ﺑﻤﻘﺪﺍﺭ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ ﺍﺯ ﺍﻳ&= #65254; ﮐﺮﺍﻣﺎﺕ، ﺳﻘ= 5262;ﻁ ﻧﻮﻋﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺩ&= #65261;ﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﻭﻳﺎ ﻓﺴ&= #65190; ﻭ ﺭﺳﺦ،ﻭﺣﺘﻰ &#= 65261;ﺳﺦ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #65175;ﻮﻟﺪ ﺍﺳﺖ. ﻭﻣﺮﮔﻬﺎ&= #65263; ﻓﺮﺍﻭﺍﻥ ﺩﺍﺭ&#= 65193;. ﺗﺎ ﺑﺎﺭﺩﻳﮕﺮ &= #64400;ﺮﺍﻣﺎﺕ ﻟﺎﺯﻡ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩﺭﺍ، ﺑﺘﺪﺭﻳﺞ ﺑﺎ ﺗ&= #64401;ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻓﺮﺍﻫ&#= 65250; ﻧﻤﺎﻳﻨﺪ. ﺗﺎ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺠ&= #65194;ﺩ، ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗ= ﺎﺋﻢ ﺭﺍ ﺑﺎﻳﺪ ﺑﻴﺎ&= #65169;ﺪ، ﺗﺎ ﺑﺎﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﻌﺪﻯ ﻧﻴﺰ ﭘﻴ&= #65206; ﺑﺮﻭﺩ. ﮐﻪ ﺭﻭﺡ= ﻫﺮ ﺃﺗﻢ ﻭ ﻣﺎﺩﻭﻥ = ﺃﺗﻢ، <span style=3D'mso-spacerun:yes'> </span>ﺑﺎﻳʋ= 94; ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ،ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﺍﻟﮕﻮﻯ &= #64400;ﻤﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65165;ی ﺘﻮﻟﺪﺍﺕ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﭘﻴﺶ ﺑﺮﻭﻧﺪ. ﻭ= ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﻨﺪ. ﮐﻪ ﺣﺘ= ﻤﺎ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﻣﮑﺮﺭ ﻋﺬﺍﺏ ﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ، ﮐ&#= 65258; ﺑﭽﺸﻢ ﺧﻮﺩ ﻣﻠ&= #65166;ﺣﻈﻪ ﺭﻧﺞ ﻭﺍﻗﻌﻰ ﺁ&= #65255;ﻬﺎﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﺼﻞ ﻧﻮﻋﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ&#= 1548;ﺍﻳﻦ ﮐﺮﺍﻣﺖ ﺍﺧﺘﻴ&#= 65166;ﺭ ﻭﺍﻧﺘﺨﺎﺏ،ﻳA= 228;ﻨﻰ ﻳﺎﻓﺘﻦ ﺧﻴﺮ ﻭ&= #65191;ﻮﺑﻰ ﺑﺎﺭﺍﺩﻩ ﺧﻮﺩ&#= 1548;ﺑﺴﻴﺎﺭﺟﺎلب ﻮﻟﻰ ﺣﺴّﺎس ﻭ &#= 65203;ﻠﺎﺣﻰ ﺩﻭ ﻟﺒﻪ ﺍﺳﺖ. ﻣ= ;ﺴﺎﺑﻘﻪ ﺑﺎ ﺯﻣﺎﻥ ﺗﮑﺎ&= #65251;ﻠﻰ،ﻭ ﻳﺎ ﺳﻘﻮﻁ ﻫﺎﻯ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻈﻴﻢ ﺯﻣﺎʌ= 55;ﻰ ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 1548;ﺑﺨﺎﻃﺮ ﺍﻧﺘﺨﺎﺏ ﺁﻧﭽ&#= 65258; ﻫﻮس ﻧﻔس اﻣّʋ= 66;ﺭﻩ ﻭ ﺣﻴﻮﺍﻧﻰ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻳ= ﺎ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬ&#= 65264; ﺭﺍ،ﺑﺮﺍﻯ ﺧﻮ= 5193; ﻣﻰ ﭘﺴﻨﺪﺩ ﻭ ﺍ= ﻧﺘﺨﺎﺏ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺩﺳ= ﺘﻮﺭﺍﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺩ&= #65197; ﺗﺴﻠﻴﻢ ﻣﻴﺒﻴ&#= 65166;ﺷﺪ. ﺍﺧﺘﻴﺎﺭ،ﻳﻌA= 256;ﻰ ﺟﺴﺘﻦ ﺧﻴﺮ ﻭﺳ&= #65262;ﺩ ﻭﻧﻔﻊ ﻭﺍﻗﻌﻰ &= #65169;ﻴﺸﺘﺮ،ﮐﻪ ﻧﻔﻊ ﻣﺎﺩﻯ ﺑﺸ&= #65198;ﻯ ﻭ ﻳﺎ ﻧﻔﻊ ﻣﻌﻨ= ﻮﻯ ﻋﻘﻠﻰ،ﻭﻣﻬﻤA= 176;ﺮ ﻧﻔﻊ ﻣﻴﻨﻮﻯ ﺃ&= #65169;ﺪﻯ ﺩﺭﺷﻬﻮﺩﻫﺎ ﻭ&#= 65227;ﻘﻠﻬﺎﻯ ﻣﺮﺑﻮطه اﺳﺖ. = 5261;ﺍﻧﺘﺨﺎﺏ ﻳﻌﻨﻰ ﺟﺴﺘﻦ ﺁ&= #65255;ﭽﻪ ﺧﻮﺑﺘﺮ ﺍﺳﺖ. ﺑ= ﺎﺯ ﻫﻤﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺧﻮﺑﻰ ﺑﺮﺗﺮ ﺃ&= #65169;ﺪﻯ ﻭ ﻣﻴﻨﻮﻯ ﻭ ﺳﻠ= ﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﮐﻪ ﻫﻤﺮ= ﺍﻩ ﺁﻥ ﻋﻘﻠﻬﺎﻯ ﻋ&= #65224;ﻴﻢ ﺗﺮ،ﮐﻪ ﺩﺭ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ،ﻭﻧﻴﺰ = 5239;ﺪﺭﺗﻬﺎﻯ ﻋﺠﻴﺐ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﻭﺻﺒﻮﺭﻯ ﺑﺰﺭ&#= 64402; ﮐﻪ ﺍﺯ ﻫﺮ ﻣﺸﮑ= ﻞ ﻭﻣﺼﻴﺒﺘﻰ ﺧﻢ &= #65169;ﺄﺑﺮﻭ ﻧﻴﺎﻭﺭﺩﻥ ﮐﻪ &= #65203;ﺎﻟﮑﺎﻥ ﺑﺪﺍﻥ ﻧﻴﺎﺯ ﺩ&= #65165;ﺭﻧﺪ. ﻭﻋﺎﻗﻠﺘﺮﺍﻥ &#= 64380;ﻨﻴﻦ ﺻﺒﻮﺭﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺍﻳﻨﻬﺎ ﭼﻮﻥ = ﻓﺮﺍﻭﺍﻥ ﺍﻟﻔﺎﻁ ﻓﺎﺭﺳ&#= 65264; ﺯﺑﺎﻥ ﻗﺮﻳﺶ ﻭ = ﻋﺮﺏ،ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﺑﺪﺍ&#= 65253; ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;،ﻭ ﺯﺑﺎﻥ ﻗﺮﺁﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﺍﻟﻔﺎﻇﻰ ﻓ&= #65166;ﺭﺳﻰ ﺩﺭﻯ ﻭ ﺍﻭﺳﺘﺎ&= #65163;ﻰ ﻳﺎ ﺯﻧﺪﺍﻭﺳﺘ&#= 65166;ﺋﻰ ﭘﻬﻠﻮی ﻤﻴﺒﺎ= 5207;ﺪ. ﮐﻪ ﺍﻋﺮﺍﺏ ﻗﺪ&= #65267;ﻢ ﻋﺮﻓﺎﻥ ﻗﺪﻳﻢ &= #65239;ﺮﻳﺶ ﺭﺍ،ﻓﻬﻠﻮﻳّʋ= 66;ﺕ ﻳﺎ ﭘﻬﻠﻮﻳﺎﺕ &= #65261;ﺯﺑﺎﻥ ﭘﻬﻠﻮﻯ ﺯﻧﺪ ﺍ&= #65261;ﺳﺘﺎﺋﻰ ﻣﻴﮕﻮﻳﻨﺪ. ﻗﻮ&= #65249;ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘﻴﺎﻥ ﻣ&#= 65260;ﺎﺟﺮ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻴ&= #65252;ﻦ،ﻭ ﺳﭙس ﺑﻨﺎﻡ ﺟُ= 5198;ﻫﻮﻡ ﻳﺎ گور هوم ویا ﻗﺮّﻩ ﮔﻴʋ= 98;ﺍﻥ ﻫﻮﻡ ﮐﻨﻨﺪﻩ ﺑ&= #65252;ﮑﻪ ﮐﻪ ﺍﻃﺮﺍﻑ ﻳﻚ = ﺁﺏ ﺟﻮﺷﺎﻥ ﺩﺭ ﮔﻮ&= #65193;ﺍﻟﻰ،ﮐﻪ ﺍﻣﺮﻭﺯ ﮐﻌﺒﻪ &= #65193;ﺭﺁﻥ ﻫﺴﺖ ﺍﻗﺎﻣﺖ ﮐ&= #65198;ﺩﻧﺪ. ﻭ ﮐﻌﺒﻪ ﺭﺍ ﭼﻮ= ﻥ ﮐﻌﺒﻪ ﺯﺭﺩﺷﺖ &= #65255;ﻘﺶ ﺭﺳﺘﻢ ﻓﺎﺭس ﺳ&#= 65166;ﺧﺘﻨﺪ. ﻭﺑﺎ ﻫﻤﺎﻥ ﻣﺸ&= #65192;ّﺼﺎﺕ ﻓﻨﻰ. ﮐﻪ ﺳﺎﻟﮑ= ﺎﻥ ﺭﻭ ﺑﺪﻳﻮﺍﺭ ﺩ&= #65197; ﺗﻤﺮﮐﺰ ﻗﺮﺍﺭ &= #65251;ﻴﺪﺍﺩﻧﺪ ﮐﻪ ﺍﺷﻚ ﺭﻳﺰﺍ&= #65253; ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳ&= #65262;ﺍﺭ ﻧﺪﺑﻪ،ﻭ ﮔﺮﻳ= 5258; ﻭ ﺍﺑﺮﺍﺯ ﭘﺸﻴ&= #65252;ﺎﻧﻰ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺑ&= #65192;ﺪﺍﻭﻧﺪ، ﺳﺎﻟﻬﺎ ﻣﻴﭙﺮ&#= 65193;ﺍﺧﺘﻨﺪ،ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺂﻧﻬﺎ ﺑﺪﻫﺪ. = ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻗﺮﻳ&#= 65206; ﭼﻮﻥ ﻫﺮ ﮐﺎﻣﻞ = ﺯﺭﺩﺷﺘﻰ،ﺑﺸA= 260;ﻮﺩ ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺍﻳﻠﻰ ﻳﺎ ﺍﻳﻠ&= #65268;ﺎ ﻣﻴﺮﺳﻴﺪﻧﺪ. ﻭ&= #65247;ﻰ ﻣﺤﻤﺪ ﭘس ﺍﺯ ﺷ&= #65260;ﻮﺩ ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﺴﻴﺢ،ﺑﺠﺎﻯ = 5197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﭼﻮﻥ ﻣﺴﻴﺢ،ﺑ= 5256;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺳﻴﺪ. ﻭﺧﻮﺩ ﺻ= ﺎﺣﺐ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻧ&#= 65264; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣ&= #65212;ﻄﻔﻮﻯ ﮔﺮﺩﻳﺪ. ﺗﺎ ﻧﻮ= ﺑﺖ ﻣﻬﺪﻯ ﺩﺭ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺮﺳﺪ،ﮐ</span><span lang=3DAR-SA>&#= 65258; ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65166;ﻯ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﻨﻮﺭ &#= 65197;ﺏّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;،ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺍﺯ ﻧﻈﺮ ﻣﻘﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺷﺮﻭﻉ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﺭﻭﺡ ﻣﺤﻤﺪ ﻭ = ﻋﻠﻰّ ﻭﺗﻤﺎﻣﻰ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺑﺸﺮﻯ، ﺑﺎﻧﻮ= 5197; ﻗﺎﺋﻢ ﺗﻨﻬﺎ ﺭ&= #65183;ﻌﺖ ﮐﻨﻨﺪﮔﺎﻥ ﺑﺮ&#= 65165;ﻯ ﺗﺴﻠﻴﻢ ﺑﻤﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ ﺧﻮﺍﻫ&#= 65194;ﺑﻮﺩ. ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ &= #65191;ﻮﺩ ﺍﺯﻗﺮﺁﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺍﺣﺎﺩﻳث ﻓﺮﺍﻭﺍﻥ ﺍﻳﻦ &= #65261;ﺍﮊﮔﺎﻥ ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﺭ&= #65165; ﺫﮐﺮ کرﺩه اﻡ <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﻣﺎ ﺩ&#= 65197; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65203;ﺮﻧﻮﺷﺖ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ&#= 1548;ﻭﺗﮑﺎﻣﻞ ﺁﻧﻬﺎ ﺑﻄﻮﺭ ﻃ&= #65170;ﻴﻌﻰ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﺍ&= #64404;ﺮ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺪ&#= 65267;ﮕﺮﺍﻥ ﻧﮑﻨﺪ. ﻭﺍﻟّﺎ &= #65193;ﻭﭼﺎﺭ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭ&#= 65251;ﺎﺋﻰ ﻭ ﺑﺎﻟﻤثل ﺩﺭ= 5175;ﻮﻟﺪ ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﻫﻤﭽﻨﺎن ﭽﻨ&#= 65268;ﻦ ﺍﻧﺴﺎﻧﻬﺎﺋﻰ &#= 64400;ﻪ ﺩﺭﻙ ﺍﻫﻤﻴﺖ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻭﻭظﻴﻔ= 5258; ﻔﻄﺮﻯ ﺧﻮﺩﺭﺍ &= #65255;ﻨﻤﺎﻳﺪ، ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﻫﺴﺘﻨﺪ ﻭﺑﺎ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65184;ﻬﺎﻥ، ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ. ﺗﺎ = ﺑﺎ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﻯ ﺑﺘﻮﺍﻧﺪ ﻭﻇﻴ&#= 65236;ﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻨﻤﺎﻳﻨﺪ . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻔﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 65241; ﺩﺭ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩ&#= 65263; ﻭ ﻣﺨﺼﻮﺹ ﺳﺎﻟ&= #65242; ﺑﺮﺍﻯ ﺍﻭ ﻣﻄﺮ&= #65185; ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺷ&= #65166;ﻣل ﺴﺮﻧﻮﺷت ﺒﺮﺍ= 5263; ﺯﻧﺪﮔﻰ ﺟﺪﻳﺪ &= #65203;ﻠﻮﮐﻰ ﺳﺎﻟﻚ ﺍﺳﺖ ﮐﻪ = ﻧﻪ ﻓﻘﻂ ﺍﻧﺤﺮﺍﻑ &= #65261; ﻗﻬﻘﺮﺍﺋﻰ ﻧﺪ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﺑﻠﮑﻪ = 5169;ﺎﻋث ﺗﺰﮐﻴﻪ ﻭﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺑ&= #65208;ﻮﺩ ﺗﺎ ﭘس ﺍﺯ ﺗﺤﻠ&= #65268;ﻪ ﻭﺗﺮﺑﻴﺖ ﺍﻟﻬ&#= 65264; ﻭﮐﺴﺐ ﺻﻔﺎﺕ ﻧ&= #65268;ﮑﻮ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ،ﺁﻧﮕﺎﻩ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺮﺳﺪ. ﻭ ﻫﺮ ﺳ= ;ﺎﻟﻚ ﺷﻬﻮﺩﻫﻰ ﺑﺮﺗ&#= 65198; ﺭﺍﺑﺴﺎﺩﮔﻰ ﻧ&#= 65252;ﻴﺮﺳﺪ. ﻋﻘﻞ ﺍﻟﻬﻰ ﺗﺮ = ﻭﻧﻴﺮﻭﻣﻨﺪﺗ= 5198; ﻭﺳﺮﻧﻮشت ﺠﺪA= 267;ﺪﻯ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺣ= ;ﺪّ ﻧﻔﻊ ﺳﻠﻮﮐﻰ ﺳ&= #65166;ﻟﻚ ﺑﺎﺷﺪ. ﺩﺍﺭﺍﻯ = ﺑﻠﺎﻳﺎ ﻭﻣﺸﮑﻠﺎﺕ ﺯﻧ&#= 65194;ﮔﻰ ﻭ ﻋﺰﻟﺘﮕﺎﻩ ﺳ&= #65248;ﻮﮐﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﺎ ﻋﻤﻴﻘﺎ ﻭﺳﺮﻳ&#= 65228;ﺎ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪﺭﺍ ﮐﺴﺐ &= #64400;ﻨﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﺩﺭ A= 207;ﺮﻁ ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ،ﺍﺯ ﺭﻭ= 5165;ﻥ ﺳﺎﻟﻚ،ﺍﻭﺭﺍ = 5169;ﺸﻬﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺪﻳﺪﻯ ﺑﺮʌ= 03;ﺎﻧﺪ. ﻭﺍﮔﺮﺗﻤﺎﻡ ﺷ&#= 65260;ﻮﺩ ﻣﺤﻤﺪﻯ ﺭﺍ ﺩﺍ&= #65207;ﺖ،ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﻭ ﻣﻌﺼﻮﻡ ﺍﺳﺖ ﻭ = ﺑﺮﺍﻯ ﮐﺴﺐ ﺗﻮﺍﻥ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭﺍﻟﺎی ﻠدﻧّʌ= 64;،ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﻳﺎ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺑ&= #65268;ﺸﺘﺮ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65153;ﻥ ﺩﻭﺭﻩ ﺭﺍ ﺍﮐﻨ&= #65262;ﻥ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;،ﺗﺎ ﺷﺎﻳﺪ ﺩﺭ ﻓﺼﻞ = ﺑﺎﻟﺎﺗﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﺩﺍﺭﺍﻯ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﮐﻪ ﺑﺘﻮ= ﺍﻧﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﺮﺳﺪ. ﻭﻧﺎﺭﺳ&= #65166;ﺋﻴﻬﺎﻯ ﺍﻣﺮﻭﺯ ﺭﺍ ﺑﺮ&= #65165;ﻯ ﺭﺍﻩ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻣﺨﺎﻟف &= #65170;ﺎ ﺳﺮﻧﻮﺷت ﺨﻮﺩ &#= 65193;ﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺮﺍ&#= 65263; ﻧﺠﺎﺕ،ﺑﺎ ﺩﺳ= 5176;ﻮﺭﺍﺕ ﺳﻠﻮﻙ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ،ﺑﺎﻋث ﻋA= 212;ﻴﺎﻥ ﻭﻣﻌﺼﻴﺖ ﻣﻴﺸ&#= 65262;ﺩ. ﭘس ﮔﻨﺎﻩ ﺍﺯ ﻧ&= #65224;ﺮ ﺧﺪﺍ،ﻣﺨﺎﻟﻔA= 174; ﺑﺎ ﺩﺳﺘﻮﺭ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ. ﻭﻣﺨﺎﻟﻔﺖ ﺑﺎ &= #65203;ﺮﻧﻮﺷﺖ ﻓﺼﻞ ﻧﻮﻋﻰ ﺧﻮ&= #65193; ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺪ&= #65175;ﺮﻳﻦ ﻣﺨﺎﻟﻔﺖ ﻭ ﻋﺼ&= #65268;ﺎﻥ ﻭﻣﻌﺼﻴﺖ،ﺩﺍA= 207;ﺘﻦ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﺑﺎﻫﺮ ﻭﻟﺎﻳﺖ &= #65235;ﻘﻴﻪ ﻓﺎﺳﺪ، ﺩﺭ ﻫﻤ&#= 65258; ﻣﺬﻫﺐ ﻭ ﻫﺮﺩﻳ&= #65256;ﻰ ﮐﻪ ﺑﺎﺷﺪ. ﺯﻳﺮ= ﺍ ﺩﻭﺭﺗﺮ ﺑﺨﺪﺍ &= #65261;ﻭﻟﺎﻳﺖ ﺧﺪﺍ ﺩﺍﺷﺘﻦ ﺍ&= #65203;ﺖ. ﮐﻪ ﻋﺒﺎﺩﺍﺕ ﻗ&= #65208;ﺮﻳّﻮﻥ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ، ﻫﻤﭽ= 5256;ﺎﻥ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨﻢ = ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﻳﻌﻨﻰ ﺩﺭ= ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ. ﮐﻪ ﺑ= ﻘﻮﻝ ﻗﺮﺁﻥ،ﻣﺴﺦ ﻣ= 5268;ﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﺗﺎ ﺑﺎﺯ ﺑ= ;ﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺑ&= #65198;ﺳﻨﺪ ﮐﻪ ﭘس ﺍﺯ ﭼﻨﺪ = ﺻﺪﻫﺰﺍﺭ ﺳﺎﻝ،ﻭﻳﺎ ﻣﻴ= 5248;ﻴﻮﻧﻬﺎ ﺳﺎﻝ،ﭼﻮﻥ ﺑﮕ= 5236;ﺘﻪ ﭘﻴﺎﻣﺒﺮ،ﺩﻋA= 166;ﺋﻰ ﻭ ﻋﺒﺎﺩﺗﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻪ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺗﻮﺳّﻞ ﻧﺪﺍﺷ= 5176;ﻪ ﺑﺎﺷﺪ،ﺑﺼﻮﺭA= 173; ﺩﻋﺎ ﮐﻨﻨﺪﻩ ﮐ&= #65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ. ﻳﻌﻨﻰ = ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺍﻭﺭﺍ ﺍ&= #65199; ﺑﺸﺮﻳّﺖ ﺑﺤﻴ= 5262;ﺍﻧﻴّﺖ ﺧﻮﺍﻫﺪ ﻣﻴﺮﻭ&#= 65193; ﺩﺭ ﻣﻌﺼﻴﺖ ﻭ ﻋ= ﺼﻴﺎﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﺎ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5267;ﻌﻨﻰ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧﺪ&= #65165; ﻭ ﺑﺎ ﺧﻮﻳﺸﺘﻦ = ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺩ&= #65261;ﺭ ﺁﻳﻨﺪﻩ،ﻭﺧﻴA= 166;ﻧﺖ ﺟﺎﻫﻠﺎﻧﻪ ﺑﺠ&#= 65166;ﻣﻌﻪ ﻭ ﻧﺴﻠﻬﺎﻯ ﺁﻳ&= #65256;ﺪﻩ ﺍﺳﺖ. ﻃﺒﻴﻌﺖ ﺭ= ﺍ ﺍﺳﺘثماﺭ ﺑﻨʋ= 66; ﺣﻖ ﻣﻴﮑﻨﺪ، ﻭ ﻗﺴ&#= 65166;ﻭﺕ ﻭﺗﻮﺣّﺶ ﺣﻴﻮ= 5165;ﻧﻴّﺖ ﺧﻮﺩﺭﺍ ﺑﺎﻟﺎ &= #65251;ﻴﺒﺮﻧﺪ. ﮐﻪ ﺁﺯﺍﺭ ﺑﻴﺸ&= #65176;ﺮ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ. ﭼﻮﻥ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ،ﮐﻪ ﺑﺎﻳﺪ ﺣﺘﻰ ﮐﻤ&= #65176;ﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ، = ﺻﺮﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻧﻤﺎﻳﻨﺪ، ﻭ ﺷ&#= 65166;ﻳﺪ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺮﺳﻨﺪ،ﺻﺮف A= 248;ﺬﺕ ﺷﮑﻢ ﻭ ﺷﻬﻮﺕ ﻭ= ﺷﻬﺮﺕ ﺑﻨﺎﻡ ﻭ ﺍﻧﺘﻘ&= #65166;ﻡ ﻭ ﺑﺴﻴﺎﺭ ﺻﻔﺎ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﮑﻨﺪ،ﻭﻧﺰA= 193;ﻳﮑﺘﺮ ﺑﺤﻴﻮﺍﻧﻴّﺖ = 5251;ﻴﺸﻮﻧﺪ ﺗﺎ ﺗﻘﺮّﺏ ﺑﮑ&#= 65198;ﻭﺑﻴﺎﻥ ﺍﻟﻬﻰ،ﺑﺎ ﺍﺗ= 5248;ﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ،ﺑﺎﻳﺪ ﺩ= 5197; ﺗﻮﻟﺪﺍﺕ ﺑﺴﻴ&#= 65166;ﺭ ﺣﻘﻴﺮ ﺩﺭ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﻭﻣﺴﺨﻬﺎﻯ ﺣﻴ&#= 65262;ﺍﻧﻰ،ﻭ ﺷﺎﻳﺪ ﻫﻢ ﮔﻴﺎ&= #65259;ﻰ ﺩﻭﺑﺎﺭﻩ ﮐﺮﺍ&#= 65251;ﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261; ﺍﻧﺠﺎﻡ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻨ&= #65194;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭ ﺑ= ;ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎ ﺑ&= #65198;ﺍﻯ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ&#= 1548; ﮐﻪ ﻣﻨﮑّﺮ ﺑﻬ&#= 65176;ﺮﺍﻥ ﺷﺪه اﻧﺪ ﺑﺰﺭ= 4404;ﺘﺮﻳﻦ ﺭﺣﻤﺖ ﻭﻧﻌﻤﺘ&#= 65264; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﺭ= ﺣﻤﺖ ﻣﺠﺪﺩﻯ ﮐﻪ ﺷﺎ&= #65267;ﺪ ﺑﺎ ﺷﺨﺼﻴّﺖ ﻭ&#= 65195;ﺍﺕ ﺭﻭﺣﻰ ﺩﻳﮕﺮﻯ&#= 1548;ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﻨﻮ&#= 65225; ﺑﺸﺮی ﻮﺑﺨﻠﻖ &#= 65169;ﺘﻮﺍﻧﺪ ﻭ ﺑﺨﻮﺍﻫﺪ،ﺑ= 5208;ﻬﻮﺩ ﻧﻮﺭﻗﺎﺋﻢ ﺭﺏ&#= 1617; ﺍﻟﻨﻮﻉ ﻭ ﺍﻳﺪ&= #65153;ﻝ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺪ. ﻭ ﺍﻳﻦ ﻫ= ;ﻤﺎﻧﻰ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻮﻣﻘﺪ= 617;س ﺸﺪه ﺮﺍ ﺑﻴﺎﺑ&#= 65194;، ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺑ&= #65260;ﺸﺘﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭ ﮔﻮﻧﻪ ﺷﻮﻧﺪ. ﮐ= ﻪ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65153;ﻧﻬﺎ،ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ ﺑﺮﺗﺮ&= #65263; ﺑﺠﻬﺎﻥ،ﺑﺎ ﻫ= 5200;ﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ، ﺗﺎ ﺑﺎﺯ ﺑﻴﻚ ﻣ= ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮﻯ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺗﺎ= ﺃﺑﺪ ﺑﺎﻳﺪ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺷﻬﻮ&= #65259;ﺎﻯ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﺍ&= #65247;ﻬﻰ،ﻭ ﮐﺴﺐ. ﺍﻳﻦ ﻫﻤﺎ= ﻧﻰ ﮐﻤﺎل ﺁﻧﻬﺎ ﺭ&#= 65165; ﻳﺎﻓﺖ،ﻭﻣﺪﺍA= 249; ﺍﻟﻬﻰ ﺗﺮ ﮔﺮﺩ&= #65267;ﺪ،ﻭﺍﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﺩ= 5261;ﺭﺗﺮ ﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺴﺄﻟﻪ ﺍﺧﺘﻴﺎﺭ،ﺣﺘA= 264; ﺑﺮﺍﻯ ﺩﻳﻨﺪﺍ&#= 65197;ﺍﻥ ﻗﺸﺮﻯ ﺑﻬﺮ ﻣﺬ&= #65259;ﺒﻰ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﻗﻮﺍﻧﻴ&#= 65254; ﺩﻳنی ﻮﺧﺮﺍﻓA= 264; ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﮔ&= #65196;ﺷﺘﻪ ﻓﺮﺻﺖ ﺁﺯﺍﺩﻯ &= #65165;ﺯ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻴ&#= 65198;ﺩ. ﺍﻣﺎ ﺩﺭﺩﻳﻨﺪ&#= 65165;ﺭﺍﻥ ﺳﻠﻮکی ﻮﺍﻟﻬA= 264;، ﺳﺎﻟﻚ ﺑﺎ ﺍﺧﺘ&= #65268;ﺎﺭ ﺗﻤﺎﻡ ﻭ ﺁﺯﺍﺩ&= #1548;ﭘس ﺍﺯ ﺷﻨﺎﺧﺖ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺧﻮﺩ،ﺑ= 5240;ﺼﺪ ﺁﻏﺎﺯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬی ﻮﺭﺳﻴﺪﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﺍﺧﺘA= 268;ﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧ&= #65176;ﻴﺎﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻧﻤ&= #65166;ﻳﻨﺪﻩ ﺑﺨﺼﻮﺹ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺮﺍﻯ ﺍﻭ ﻣﻴﮕ&= #65196;ﺍﺭﺩ. ﺗﺎﺩﺭ ﺳﺮﺍﺳﺮ &= #65193;ﻭﺭﻩ ﺳﻠﻮﻙ ﻫﻔﺖ ﺳﺎ&= #65247;ﻪ ﻳﺎ ﺑﻴﺸﺘﺮ،ﺗ= 5256;ﻬﺎ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﺳﻠﻮﻙ ﺭﺍ ﺍﺟﺮ&= #65165; ﻧﻤﺎﻳﺪ. ﻭﺍﺯ ﺧ= ﻮﺩ ﻭ ﻳﺎ ﺁﺧﻮﻧﺪﻫ&= #65166;ﻯ ﻣﺬﻫﺒﻰ،ﻫﻴﭻ = 4404;ﻮﻧﻪ ﺩﺳﺘﻮﺭ ﻋﺒﺎﺩ&#= 65263; ﻧﮕﻴﺮﺩ. ﮐﻪ ﺍﮔ= ﺮ ﮔﺮﻓﺖ ﺳﺎﻟﻚ ﻣ&= #65256;ﺎﻓﻖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺁﻧA= 260;ﺎ ﺭﺍ ﭘﺮﺳﺘﻴﺪه اﻧﺪ. ﻭﺷﺮﻙ ﻭﻟ&= #65166;ﻳﺖ ﻭﺧﺪﺍﻭﻧﺪ ﺷﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ، ﻫﺮﮐﻪ ﺭﺍ ﺩﻭﺳ&= #65174; ﺑﺪﺍﺭﻯ ﻭ ﺍﻃﺎ&= #65227;ﺖ ﮐﻨﻰ،ﻭﺑﺎﻭﺭ = 5255;ﻤﺎﺋﻰ ﻭ ﺗﻘﻠﻴﺪ ﺩﻳﻨ&= #65264; ﮐﻨﻰ، ﺍﻭﺭﺍ ﭘ&#= 65198;ﺳﺘﻴﺪه اﻯ. ﭘس ﺍﺧﺘﻴﺎ&#= 65197; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻋ&= #65194;ﻡ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ. = ﻭﻟﻰ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65267;ﻦ ﻭﺍﮔﺬﺍﺭﻯ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺧﻮﺩ ﻧﺨﺴﺘﻴﻦ &= #65227;ﻠﺎﻣﺖ ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﭙ&= #65268;ﺮ ﻭﺧﺪﺍﻭﻧﺪ ﺍﺳ&#= 65174;. ﻭﻟﻰ ﭘس ﺍﺯ ﻧﺠ&= #65166;ﺕ ﺳﻠﻮﻙ ﺳﺎﻟﻚ ﺑ&= #65166; ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻭ ﺑﺎﺯﮔﺸﺖ ﭘﻴ&= #65166;ﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺨﻠﻖ،= 5193;ﺭ ﺍﺧﺘﻴﺎﺭ ﭘﻴﺮ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻟﻰ ﺩﺭ ﺍ= ;ﺧﺘﻴﺎﺭ ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﺍ&= #65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧﻰ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺩ= ﺭ ﺗﺤﻘﻴﻘﺎﺕ ﻣﺎ&#= 65193;ﻯ ﺍﻧﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺧﺘﻴﺎﺭ ﭘﻴﮕﻴﺮﻯ ﻭﺩﻧ&#= 65170;ﺎﻝ ﮐﺮﺩﻥ ﻧﺘﺎﻳﺞ &= #65175;ﺤﻘﻴﻖ ﻭﺁﺯﻣﺎﻳﺶ ﻭﺗ&#= 65236;ﮑّﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻗﺸﺮﻳّﻮﻥ ﺍﻟﺒﺘﻪ ﻧﺨﻮﺍ&#= 65259;ﻨﺪ ﺗﻮﺍﻧﺴﺖ،ﺩﺭ = 5169;ﺎﺭﻩ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺣﻖ ﺑﺰﺭﮒ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﻝ ﺯﻧﺪﮔﻰ ﻓ&= #65228;ﻠﻰ ﺧﻮﺩ، ﺻﺤﺒﺖ ﮐ&#= 65256;ﻨﺪ. ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫ&#= 65166; ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺻ&= #65166;ﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻋﻮﺍ&#= 65249; ﮐﺎﻟﺄﻧﻌﺎﻡ ﻣ&#= 65268;ﺪﺍﻧﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65267;ﻦ ﺁﺧﻮﻧﺪﻫﺎ ﺍﺯ &= #65183;ﺒﺮ ﺍﻟﻬﻰ ﺑﻐﻠﻂ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻤﻞ ﺑﺮﺭﻳʋ= 66;ﺳﺖ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﻧﻪ ﺳﺮﻧﻮﺷﺘﻰ &= #65261; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ،= 5169;ﺮﺍﻯ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ،ﻭ ﺭﺳﻴﺪ= 5253; ﺑﺒﻬﺸﺘﻬﺎﻯ ﺗ&#= 65262;ﻟﺪﺍﺕ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺗﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ . ﺑﺮﺍﻯ ﻏ= ;ﻴﺮ ﺳﺎﻟﮑﺎﻥ،ﺣﻖ = 5165;ﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ،ﻳﻌﻨﻰ = 5247;ﺬﺕ ﺑﻬﺸﺖ ﺯﻧﺪﮔﻰ &= #65235;ﻌﻠﻰ ﺍﺳﺖ. ﻭ ﻋﺪﻩ ﺁﻧ= ;ﺮﺍ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #64344;ﻴﺸﻴﻦ ﺑﻮﻯ ﺩﺍﺩ ﺷﺪﻩ = ﺍﺳﺖ. ﻭ ﭼﻮﻥ ﻣﻨﺠﺮ ﺑ= ﺎﺗﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﮕﺮﺩﺩ،ﻭ ﮐ= 5198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65169;ﻬﺘﺮ ﺑﻌﺪﻯ ﺗﺤﻘﻖ ﻧ&= #65194;ﺍﺩه اﻧﺪ،ﺩﻭﭼﺎﺭ @= 400;ﺎﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎ ﺩﺭﺁﻳﻨﺪﻩ &= #65259;ﺎ ﻣﻴﺸﻮﺩ. ﭘس ﺍﻣ&= #65198;ﻭﺯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﻰ ﺩﻳﻦ،ﻭ ﻗﺸﺮﻳ= 617;ﻮﻥ ﻣﺬﻫﺒﻰ ﺑﺪ ﺩﻳ&= #65254;، ﻭﺣﺘﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﻪ ﺩﻳﻦ،ﺑﻨﺠ= 5166;ﺕ ﺷﻬﻮﺩﻯ ﺁﺧﺮ،= 5259;ﺮﭼﻪ ﺩﺭ ﺑﺎﺭﻩ ﺁﺯﺍ&= #65193;ﻯ ﺯﻧﺪﮔﻰ ﺟﺴﻤﻰ &= #65261;ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﺧﻮﺩ &= #65193;ﻧﺒﺎﻝ ﮐﻨﻨﺪ،ﻋﻤﻠﺎ = 5251;ﺎﻧﻨﺪ ﺩﻳﮕﺮ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺷﺪﻫﺎﻧﺪ. ﺑﺎﺍ&= #65267;ﻦ ﺗﻔﺎﻭﺕ ﮐﻪ ﺣﻴ&= #65262;ﺍﻧﺎﺕ ﺑﺪﻭﻥ ﻋﻘﻞ،ﺍ= 5175;ﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﻧﻤﻰ &= #64400;ﻨﻨﺪ. ﺯﻳﺮﺍ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﻗﺪﺭﺕ ﺍﺧﺘﻴ&= #65166;ﺭ ﺁﺯﺍﺩﻯ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺑ&= #65166; ﻋﻘﻞ ﻭ ﺍﺧﺘﻴﺎ&= #65197;ﻯ ﮐﻪ ﺻﻔﺖ ﺑﺮﺟﺴ&= #65176;ﻪ ﻧﻮﻉ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ= ; ﺍﺳﺖ،ﺑﺎﻋث ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65208;ﻮﻧﺪ. ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ = ﺗﮑﺮﺍﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮔﺬﺷﺘﻪ ﻫ= ﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ،ﻇﺮﻑ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ،ﻭ ﺣﺘﻰ ﻣﻴﻠﻴﻮﻧ&#= 65260;ﺎ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﭘ&= #65198; ﻋﺬﺍﺏ ﺳﺨﺖ ﺣﻴ&= #65262;ﺍﻧﺎﺕ ﺭﺍ ﮐﻪ ﻣﻰ ﺑﻴﻨ= ﻴﻢ ﻣﻴﮑﺸﻨﺪ. ﺗﺎ ﺩ= ﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ،= 5261; ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺍﺭﺍﺩﻯ ﺗﺎ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ،ﺧﻮﺩﺭᥴ= 5; ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺩﺭ ﻧﻮ= 5197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪﺵ ﺑﺮﺳﺎﻧﻨﺪ. ﮐﻪ = ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺧﻮ&= #65193; ﺑﺸﻮﻧﺪ. ﻭﺭﻭﺡ = ﻫﻤﻴﺸﻪ ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺍ&= #65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻧﻮﻉ ﺧﻮ&= #65193; ﺭﺳﻴﺪ،ﺑﻨﻮﻉ = 5169;ﺮﺗﺮ ﺑﻌﺪﻯ ﻣﻴﺮﺳﺪ. = ﺭﺍﻫﻰ ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ &= #65261; ﺭﻭﺡ ﺧﻮﺩ ﻣﺎ،&#= 65165;ﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ&= #1548;ﺍﻳﻦ ﺭﺍﻩ ﺭﺍ ﺩﻧﺒﺎ&= #65245; ﮐﺮﺩﻩ ﻭ ﻣﻴﮑﻨ&= #65194;. ﻭ ﺣﺎﻝ ﻣﺎ ﺑﻤﺮ= ﺯ ﺧﻄﺮ ﺭﺳﻴﺪﻫﺎ&#= 65267;ﻢ،ﮐﻪ ﻳﺎ ﻧﺠﺎﺕ ﻭﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺍﻧﺘﺨﺎﺏ ﮐﻨﻴﻢ، ﻭ ﺗﺮﻙ &= #65165;ﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ. ﻭ ﻳﺎ ﺭﺍ= ;ﻩ ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎﻫﺎﻯ ﻣﺠﺪﺩ ﺑﺠﻬﻨّ= 5250; ﻫﺎﻯ ﺗﻮﻟﺪﺍت &#= 65188;ﻴﻮﺍﻧﻰ ﺑﺠﻬﺎﻥ ﺭﺍ ﺑﺮ&= #64404;ﺰﻳﻨﻴﻢ ﻭﺍﺧﺘﻴﺎﺭ ﻧﻤ&#= 65166;ﺋﻴﻢ. ﮔﻮﺋﻰ ﺑﻬﺸﺘﻰ &= #65197;ﺍ ﺑﺮﺍﻯ ﻟﺬﺕ ﭼﻨ&= #65194; ﺻﺒﺎﺡ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻫﻮﺳﺮﺍﻧﻰ ﻭ ﭘ&= #1615;ﺮ ﻃﻤﻊ ﺧﻮﺩ ﻣﺼﺮ&= #1601; ﻨﻤﺎﺋﻴﻢ. ﻭﺗﻨ&= #65260;ﺎ ﺩﻩ ﺩﺭﺻﺪ ﺍﺯ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﺗ&= #65156;ﻣﻴﻦ ﺑﻬﺸت عظیم ﺘ᥷= 8; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪه ﺒﺎﻳﺪ ﮐﺮﺩ. ﻳﻚ= ﺭﻭﺡ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻣﺮﮒ ﻧﺪﺍﺭﺩ،= 5261;ﻣﺪﺍﻡ ﺩﺭ ﺟﻬﺎﻥ ﺗﻮﻟ&= #65194; ﻧﻮﻋﻰ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃ= ﺗﻢ ﻧﻴﺰ ﺑﺎ ﺗﮑﺎﻣ&= #65248;ﺎﺕ ﻧﻮﻋﻰ ﻭ ﻣﻮﻟﮑ&= #65262;ﻟﻰ ﻭﮔﻴﺎﻫﻰ ﻭ ﺣﻴ&= #65262;ﺍﻥ ﺧﻮﺩ، ﺑﻔﺼﻮﻝ &#= 65235;ﺮﺍﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ. ﮐﻪ ﺑﺎﻳ= ﺪ ﺑﺮﺳﺪ ﻭ ﻓﺮﻣﺎ&= #65253; ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﻨﺪ. ﻋﻠّﺖ &= #65227;ﺪﻡ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺍﺯ ﺍﺧﺘ&= #65268;ﺎﺭﺍﺕ ﺧﻮﺩ،ﭼﻪ ﺍﺣﺘ= 5268;ﺎﺟﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ = ﻫﺮﮐس ﺩﺍﺭﺩ،ﻭﭼﻪ ﺗ= 5236;ﻮﻳﺾ ﺍﻟﻬﻰ ﺑﺎﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﮐﻪ ﮐﻠ= 5166;ﻡ ﺁﻧﻬﺎ ﮐﻠﺎﻡ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﺑ= ;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻭﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ،ﻭ ﺣﮑﻮﻣﺖ ﻭﺣﺰﺏ &= #65169;ﺎﺯﻯ ﻭ ﻃﺮﻳﻘﺖ ﺳﺎﺯ&= #65263; ﻋﻠﺘﻰ. ﻭ ﺍﻳﻦ ﻋ= ;ﺪﻡ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65165;ﺧﺘﻴﺎﺭﺍﺕ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻌﺼﻮﻡ،ﻫﻤﺎA= 253; ﺍﺭﺯﺵ ﻭ ﺍﻫﻤﻴ&= #1617;ﺖ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﻣﻔﻴﺪ ﺗﺮ ﻭﺟﺎﻟﺒﺘﺮ &= #65165;ﺯ ﻧﻈﺮﻳّﺎﺕ ﺧﻮ= 5193;ﺷﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ. ﻭﻟ&= #65264; ﻓﻠﺎﺳﻔﻪ ﻭ ﺃﻫ&= #65246; ﻇﺎﻫﺮ ﺍﺯ ﻋﻠﻤ&= #65166;ﻯ <span style=3D'mso-spacerun:yes'> </span>ﻣﺎﺩʌ= 63;،ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ،ﺍﻟﺒﺘﻪ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﻣﻴﮑﻨﻨﺪ ﻭﻟﻰ &= #65251;ﻨﺠﺮ ﺑﻘﻬﻘﺮﺍﻯ ﺑﻴ&#= 65208;ﺘﺮ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ. = ﺯﻳﺮﺍ ﺳﺘﻢ ﺑﻴﺸﺘﺮﻯ &= #65191;ﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﺍﻳﻦ ﺧﻮ= ﺩ ﻋﺎﻣﻞ ﻣﻬﻤﻰ ﺩ&= #65197; ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﺭﻭﺣی هرﮐس ﻤʌ= 68;ﺒﺎﺷﺪ. ﻭﻟﺬﺍ ﻋﺮﻓﺎ ﮔ&= #65236;ته اﻧﺪ ﮐﻪ ﻣﻰ ﺑﺨ&= #65262;ﺭ ﻭﻣﻨﺒﺮ ﺑﺴﻮﺯ&#= 65165;ﻥ،ﻭﻟﻰ ﻣﺮﺩﻡ ﺁﺯﺍﺭﻯ &= #65251;ﮑﻦ. ﮐﻪ ﺑﻰ ﺩﻳﻦ ﺑﻰ= ﺁﺯﺍﺭ ﺑﻤﺮﺩﻡ ﻫﻴﭻ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﺪ&= #65165;ﺭﺩ. ﻭﺑﺠﺎﻯ ﮐﺎﺭﻣ&#= 65166;ﺋﻰ ﺷﺪﻥ،ﺑﺎ ﮐﺮﺍ= 5251;ﺎﺕ ﺑﻴﺸﺘﺮ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﮑ= ﺎﺗﺐ ﻓﻠﺴﻔﻰ ﻭﺟﻮﺩ&#= 65267;ﻬﺎ،ﺍﺯ ﮐﻴﺮﮐﮕﺎﺭﺩ ﺗ&#= 65166; ﺳﺎﺭﺗﺮ،ﻣﺴﺄA= 247;ﻪ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺍﻧﺴﺎن ﺮﺍ ﻣﺤ&#= 65262;ﺭ ﺗﻤﺎﻡ ﻓﻠﺴﻔﻪ &= #65261;ﺟﻮﺩﻯ ﻭ ﺍﺻﺎﻟﺖ ﺍﻧﺴ&= #65166;ن ﺪﺍﺭﻧﺪ. ﻭﻣﺪﺍ&= #65249; ﺍﺯ ﺳﺒﻘﺖ ﻣﺎﻫ&= #65268;ّﺖ ﺑﺮ ﻭﺟﻮﺩ ﻣﻴﮕ&= #65236;ﺘﻨﺪ. ﻳﻌﻨﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺟ= ;ﻮﺩﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧ&= #65204;ﺎﻥ،ﻭ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺍﻭ،ﺑﺮ ﻣﺎﻫﻴ= 617;ﺖ ﻣﺎﺩﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺳﺒﻘﺖ ﺩﺍﺭﻧﺪ &= #65261; ﺍﺻﻄﻠﺎﺣﺎ ﺍﻧ&#= 65204;ﺎﻥ ﺍﺷﺮﻑ ﻣﺨﻠﻮﻗ&#= 65166;ت اﺳﺖ،ﺣﺘﻰ ﺑﺮA= 175;ﻤﺎﻡ ﻫﺴﺘﻰ. ﺑﺎﻳﺪ ﺍ= ﻓﺰﻭﺩ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﻫﺮ ﻣ&#= 65262;ﺟﻮﺩ، ﺑﺴﺘﻪ ﺑﺼﻮﺭﺕ &= #65255;ﻮﻋﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺗﻮ= ﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﺨﺼﻮ&#= 65209; ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩ،ﭼﻪ ﺗﮑﺎ= 5251;ﻠﺎﺕ ﺭﻭﺣﻰ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩﻩ ﻭ ﮐﺪﺍﻡ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩ ﺍﻭﻟﻴﻪ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺯ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 1604; اﺯ ﻣﺤﻤﺪﺭﺍ ﺩ&#= 65165;ﺷﺘﻪ ﺍﺳﺖ. ﮐﻪ ﺩﺍﺭﺍ= ﻯ ﻣﻘﺎﻡ ﺑﺮﺟﺴﺘ&#= 65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺪ&= #65257;،ﻭﺩﺍﺭﺍﻯ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﺻﺒﺮ ﻭ ﻋﺸﻖ ﻣﻴ= ﺒﺎﺷﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﺮﻣﺎﻫﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﻗﺪﺭﺕ ﻏﻠﺒﻪ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻭﺧﻮﺩﺭﺍ ﮐﻨﺘ&#= 65198;ﻝ ﻧﻤﺎﻳﺪ. ﮐﺎﺭﻫ&= #65166;ﻯ ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﺧﻮﺩ ﻧﮑﻨ&= #65194;. ﻣﺎﻧﻨﺪ ﻣﺮﺩﻡ &= #65153;ﺯﺍﺭﻯ ﻭ ﺳﺮﻗﺖ ﻭ ﻇﻠﻢ= ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ. ﻭ ﺍ= ;ﻳﻦ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263;،ﺗﻨﻬﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65239;ﻞ ﺍﺳﺖ. ﻭ ﺍﻟّﺎ ﺩ= ﺭ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﻋ&= #65166;ﻗﻞ ﻭﺑﺪﺍﺋﻰ،ﺭﻭA= 165;ﻥ ﺣﻴﻮﺍنی ﻨﻴﺮA= 261;ﻣﻨﺪﻯ ﺩﺍﺭﺩ. ﻭ ﻧﻤﻴﺘ= ﻮﺍﻧﺪ ﺑﺮﻫﻮﺳﻬﺎﻯ ﺧ&#= 65262;ﺩ ﻏﺎﻟﺐ ﮔﺮﺩﺩ ﭘ&= #1587; ﻣﺎﻫﻴّﺖ ﻓﻌﻠ= 5264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧ&= #65204;ﺎﻥ،ﻣﺎﺩﻩ ﺃﺗﻤﻰ ﺗﻦ ﺍﻭ ﻧ= ﻴﺴﺖ. ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ &= #65255;ﻴﺰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻣﺎ= ﻫﻴّﺖ ﺗﮑﺎﻣﻠﻰ ﻭﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ. ﺍﻳﻨﮑﻪ ﻓ= ﻌﻠﺎ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﺑﺮﺑﻮﺑﻴّﺖ ﻧﻴﮑﻮ، ﻭ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ،ﺩﺭ = 5175;ﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﺩﺍﺭﺩ. ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ &= #65175;ﮑﺎﻣﻠﺎﺕ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﺳﺖ. ﻭ ﺍﻣﺮﻭﺯﻩ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﭼﻨ&= #65166;ﻥ ﻣﺎﻫﻴّﺖ ﻭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻧﻴﮑﻮ ﭘ&= #65268;ﺪﺍ ﮐﻨﺪ، ﮐﻪ ﺷﺎﻳ&#= 65204;ﺘﻪ ﺗﻮﻟﺪ ﺩﺭ ﻓﺼﻮ&= #65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ ﺑﺎﺷﺪ، ﻭ ﻳﺎ ﺷ&= #65166;ﻳﺴﺘﻪ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ. ﻭﮐﺴﺎﻧ&= #65264; ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺭﺍ ﺍﻳﻨﻚ ﺍﻧﺠ&= #65166;ﻣﺒﺪﻫﻨﺪ، ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟ&#= 65194; ﻭ ﺑﻬﺘﺮ ﺁﻳﻨﺪ&= #65257; ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎ&#= 65199;ﻧﺪ. ﭘس ﺟﻬﻨّﻢ ﻭ ﺑ&#= 65260;ﺸﺖ ﺍﻧﺴﺎﻥ ﺑﺪﺳﺖ &= #65191;ﻮﺩ ﺍﻭ ﺍﺳﺖ. ﮐﻪ ﺩﺭ= ; ﻧﻮﻉ ﺑﻬﺘﺮ ﺑﺸﺮﻯ،= 5267;ﺎ ﻓﻮﻕ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ= ; ﺑﺮﻭﺩ. ﮐﻪ ﺑﻬﺸﺖ ﻭ ﺑﻬ= ﺒﻮﺩ ﺷﺪﻥ ﻣﻘﺎﻡ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻳﺎ ﺑﻘﻬﻘﺮﺍﻯ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ،ﻭ ﺣﺘﻰ ﻓﺴﺦ ﮔ&= #65268;ﺎﻫﻰ ﺑﺮﻭﺩ. ﮐﻪ ﺟﻬﻨ= ّﻢ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﻳﻮﻧﺎﻧﻰ ﻗﺪﻳ&#= 65250;،ﺩﺭ ﺗﺮﺟﻤﻪ ﺗﻮﺭﺍ&#= 65173; ﺑﺎﺑﻞ،ﻭ ﺟﻬﺎ= 5253; ﮐﻪ ﻓﺎﺭﺳﻰ ﺍﺳ&= #65174;. ﻭﻟﻰ ﺩﺭ ﻳﻚ ﺗﻮ= ﻟﺪ ﺣﻘﻴﺮﺗﺮ. ﺗﻨﻬ&= #65166; ﻭﺟﻮﺩﻯ ﻫﺎﻯ ﺍ&= #64404;ﺰﻳﺴﺘﺎﻧﺴﻴA= 166;ﻟﻴﺴﺖ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺟ= ﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ ﺭﺍ = ﺍﺳﺎس ﻣﺬﻫﺐ ﺍﻳﺪﺋﻮ&#= 65247;ﻮﮊﻳﻚ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﺧ&= #65176;ﻴﺎﺭ ﻣﻄﻠﻖ ﻭﺗﮑﺎﻣ&#= 65246; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ،ﺣﺎﮐﻢ = 5261; ﻣﺪﺑّﺮ ﺍﻣﻮﺭ &#= 65169;ﺪﻧﻰ ﻭ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍ= ﻧﻰ ﺍﻧﺴاﻦ ﻫﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﺩﺭ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺣﺪّ ﺃﮐثر ﺍﺧA= 176;ﻴﺎﺭ ﺁﻧﻬﻢ ﺍﻟﻬﻰ،= 5175;ﻨﻬﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻌﺼﻮﻡ &= #65251;ﻴﺒﺎﺷﺪ ﻭﺗﺎﺯﻧﺪﻩ ﻫﺴ&#= 65176;ﻨﺪ. ﺍﻣﺎ ﺩﻳﮕﺮﺍﻥ &= #65165;ﺧﺘﻴﺎﺭ ﻣﺸﺮﻭﻁ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﻧﺪ. ﻳﺎ ﺍﺧﺘﻴﺎﺭﻧ&#= 65204;ﺒﻰ. ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻋﺎﻗﻞ ﺁﻧﻬﺎ،= 5251;ﻌﻤﻮﻟﺎ ﺍﺧﺘﻴﺎﺭ ﺗﺮﻙ &= #65165;ﺧﺘﻴﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻳﺎ ﺩﺭ ﺗﺴﻠﻴﻢ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﺧﻮﺩ،ﺩﺭ ﻓﮑﺮ &#= 65267;ﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65191;ﻮﺩ ﺑﺎﺷﻨﺪ. ﻭ ﺗﺎ ﺯ= ;ﻧﺪﻩ ﻫﺴﺘﻨﺪ، ﺍﺩﺍ= 5251;ﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧ&#= 65262;ﺩ ﺭﺍ ﺑﺪﻫﻨﺪ، ﺗ&#= 65166; ﻋﻠﻰ ﺭﻏﻢ ﻣﻌﺼ&= #65262;ﻣﻴّﺖ ﺧﻮﺩ،ﺍﺯ ﻫﺮ ﮔ&#= 65256;ﺎﻩ ﺫﺧﻴﺮﻩ ثوﺍﺏ = 5169;ﻴﺸﺘﺮ،ﺑﺮﺍﻯ ﺁﺧﺮﺕ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ. ﺯﻳﺮﺍ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ، ﺷﻬﻮﺩ &#= 65169;ﺮﺗﺮ ﺍﺯ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ = ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ. ﻭ ﻟﺬﺍ ﺑﺮﺍﻯ ﺧ= ﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﻭ ﺍ= ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65227;ﻘﻠﻰ ﻓﺮﺍﻭﺍﻥ ﺧﻮﺩ&#= 1548;ﺑﻨﺎﻡ ﻭﺣﻰ ﻭﺍﻟﻬﺎﻡ &= #65247;ﺪﻧّﻰ ﺑﺎﺯ ﻋﻤﻠﺎ ﺗﺮ&= #65241; ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭ&#= 65255;ﺪ. ﮔﺮﭼﻪ ﺧﺪﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺭﺍ ﻧﮑﻨﻨﺪ، ﮔ&#= 65256;ﺎﻫﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ ﻣﺤﺮ&#= 65261;ﻡ ﺍﺯ ثوﺍﺏ ﺑﺎﺷ= 5256;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;ﻴﺸﺮﻓﺖ ﻣﮑﺘﺐ ﺳﺎﺭﺗﺮ &= #65193;ﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨ&= #65268;ﻦ ﺍﺳﺖ،ﮐﻪ ﻧﻪ ﻓ&#= 65240;ﻂ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﺯ&= #65165;ﺩ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5259;ﺮ ﺣﻴﻮﺍﻧﻰ ﭼﻨﻴ&#= 65254; ﺁﺯﺍﺩﻯ ﻭﺣﺸﻴ&#= 65166;ﻧﻪ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ج= 575;ﻫﻞ ﻭﺣﺘﻰ ﺩﻳﻮﺍﻧ&#= 65258; ﻭ ﺍﻃﻔﺎﻝ ﻧﻴﺰ = ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ ﻣﻴﺪ&= #65165;ﻧﻨﺪ. ﻭﻋﻤﻠﺎ ﻫﺮﮐﺎ&#= 65197;ﻯ ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ &= #65251;ﻴﮑﻨﻨﺪ ﻭﻟﻰ ﺳﺎﺭﺗﺮ ﻣ&= #65268;ﮕﻮﻳﺪ،ﺍﻣﺘʌ= 68;ﺎﺯ ﺍﻧﺴﺎﻥ ﻫﻤﺎﻥ &= #65153;ﺯﺍﺩﻯ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺍﻧ= ﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺭﺍ ﺁﺯﺍﺩ ﻧﻤﺎﻳﺪ. = ﻭﻟﻰ ﻗﺒﻠﺎ ﮔﺮﻓﺘﺎ&#= 65197; ﻣﻮﺍﻧﻊ ﻭﻣﺸﮑ&#= 65248;ﺎﺕ ﻧﺎﻣﺤﺪﻭﺩ ﺿﺪ &= #65153;ﺯﺍﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺩ= ﺭ ﻃﺒﻴﻌﺖ،ﻭﭼﻪ = 5193;ﺭ ﺟﺎﻣﻌﻪ،ﻭ ﺣﺘ= 5264; ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻣﺪﺑّﺮ . ﺍﻣﺎ ﺍ= ﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﺴﺎﺯﺩ، ﻫﻤﺎ= 5253; ﮐﺎﺭ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺸ&= #65260;ﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻣﻴﺮﺳﺎﻧﺪ. ﻭﺍ&= #65199; ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻌ&= #65212;ﻮﻡ،ﻭ ﺣﺘﻰ ﺩﺳﺘﻮﺭ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺁﺯﺍﺩ ﺑ&= #65262;ﺩﻥ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﺳA= 174; ﻭﺯﺑﺎﻧﺶ ﻭ ﻧﻴ&= #65200; ﺳﻴﺮﺕ ﻭﺻﻮﺭﺕ &= #65193;ﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺳﻴﺮ&= #65173; ﻭﺻﻮﺭﺕ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ. ﮐﻪ ﻣﻴﮕﻮ= ﻳﺪ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴ&#= 65166;ن ﺮﺍ ﺑﺼﻮﺭﺕ ﺧﻮ&= #65193; ﺳﺎﺧﺘﻪ ﺩﺭ ﻧﻈ&= #65166;ﻡ ﺍﻟﻮﻫﻴّﺖ ﻧﺴ= 5170;ﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﺻﻮﺭﺕ= ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗﻮﺳّﻞ &#= 65227;ﺒﺎﺩی ﭽﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺳ= ﺎﺭﺗﺮ ﻧﻤﻴﺘﻮﺍﻧﺪ ﭼ&#= 65256;ﻴﻦ (ﺧﻮﺩ ﺁﺯﺍﺩﻯ) ﺍ= ;ﺯ ﺩﻳﺪ ﺧﺪﺍﻭﻧﺪ &= #65261;ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ. ﻟﺬﺍ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺑﺴﺘﻪ &= #65169;ﻤﻘﺪﺍﺭ ﺁﺯﺍﺩﻯ ﺍﺳﺖ( ﮐ= ﻪ ﺑﮑﺎﺭ) ﻣﻴﺒﺮﺩ.= ﺑﺎﺯ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻌ&= #65256;ﻰ ﺩﺭﺳﺘﻰ ﻧﺪﺍﺭ&#= 65193;. ﺁﺯﺍﺩﻯ ﺍﻋﻤﺎ&#= 65245; ﺑﺴﺘﻪ ﺑﻤﻌﻴﺎ&#= 65197;ﻫﺎﻯ ﺧﻴﺮ ﻭ ﺷﺮ،ﻳﺎ &= #65191;ﻮﺏ ﻭ ﺑﺪ ﺍﻧﺴﺎﻥ ﺍ= ﺳﺖ. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﮐﺎﻓﻰ ﻭ ﺩﺭﺳﺖ ﻧﻴﺴﺖ = ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﺍﻋﻤﺎﻝ &= #65191;ﻴﺮ ﺍﻧﺴﺎﻥ،ﺟﻨﺒA= 258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺑﺴ&= #65268;ﺎﺭ ﺩﺍﺭﺩ. ﮐﻪ ﮔﺎﻫ= ﻰ ﺑﻴﺶ ﺍﺯﺟﻨﺒﻪ &= #65191;ﻴﺮ ﺁﻥ شرّ ﻣﻴﺒﺎA= 207;ﺪ. ﻣﺎﻧﻨﺪ ﮐﻤﻚ ﺑ&= #65166;ﻧﺴﺎﻧﻬﺎﻯ ﻣﺤﺮﻭﻡ،ﮐﻪ ﺧ= 5268;ﺮ ﺣﺘﻤﻰ ﺍﺳﺖ، ﻭ&#= 65247;ﻰ ﺭﻳﺎﮐﺎﺭﺍﻧﻪ &#= 65169;ﺎ ﺗﻈﺎﻫﺮ، ﻭ ﻣﻨ&#= 1617;ﺖ ﮔﺬﺍﺭﻯ ﻭ ﻣﺸﻬ&= #65262;ﺭ ﺷﺪﻥ،ﻭﻧﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻬﺮﺕ ﺭﺍ ﺧA= 262;ﺭﺩﻥ است. ﻭﻳﺎ ﮔﺎﻫ= 5264; ﺍﺷﻴاء ﺑﺪ ﺧﻮ= 5193; ﺭﺍ ﻣﻰ ﺑﺨﺸﺪ،&#= 65261;ﺣﺘﻰ ﺩﻳﺮ ﻣﻰ ﺑﺨﺸﺪ&= #1548;ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﮔﻨﺎﻩ &= #65261;ﺷﺮﺍﺭﺕ ﺍﺯﺩﻳﺪ ﺳﺎﺧﺘ&#= 65252;ﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺧﻴﻠﻰ= ﺑﻴﺸﺘﺮ ﺍﺯ ثوﺍﺏ ﺍﺣﺘ= 5252;ﺎﻟﻰ ﮐَﺮَﻡ ﻭﺑﺨﺸA= 206; ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻟ= ﺬﺍ ﮔﻔﺘﻪ ﺳﺎﺭﺗﺮ &= #65193;ﺭ ﺩﺭﺟﺎﺕ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺍﻧﺴﺎﻥ،ﺩﺍﺭA= 165;ﻯ ﺗﻨﺎﻗﺾ ﻭﺟﻨﺒ&#= 65258; ﻫﺎﻯ ﺟﺒﺮ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺟﺒﺮ ﺃﻧﮕﻴﺰﻩ &= #65247;ﺬﺕ ﻭ ﺗﺤﮑّﻢ ﺑﺮ ﺩ&= #65267;ﮕﺮﺍﻥ ﻭ ﻣﻨّﺖ ﮔﺬﺍﺭ&#= 65263; ﺩﺭ ﺻﻮﺭت اﻧﺠ= 5166;م ﻴﻚ ﮐﺎﺭ ﺧﻴﺮ،&#= 1705;ه ﻤﻴﻠﻴﻮﻧﻬﺎ ث= 585;ﻭﺕ ﺭﺍ ﻭﻗﻒ ﻳﻚ ﺑﻴ= ﻤﺎﺭﺳﺘﺎﻥ ﻭ ﻣﺪﺭﺳﻪ ﻣﻴﮑ&= #65256;ﺪ. ﻭﻟﻰ ﻣﺠﺴّﻤﻪ &#= 65261; ﻋﮑس ﻭ ﺗﺒﻠﻴﻐ&#= 65166;ﺕ ﺟﻨﺒﻰ ﻣؤﺳﺴﻪ= 548; ﺟﻨﺒﻪ ﻣﻨﻔﻰ ﮐ&= #65166;ﺭ ﺍﻳﻦ ﺧﻴّﺮ ﺍﺳ&#= 65174;. ﻭ ﻟﺬﺍ ﺑﻘﻮﻝ ﻋ= ﺮﻓﺎ،ﺩﺭ ﺑﺨﺸﺶ، باید ᥴ= 5;ﻳﻦ ﺩﺳﺖ ﻣﺎ،ﺧﺒﺮ &#= 65165;ﺯ ﺩﺳﺖ ﺩﻫﻨﺪﻩ ﺩ&= #65259;ﺶ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﻣﻘﺼﻮﺩ ﻣﻨ&= #65176;ﻬﺎﻯ ﺣﻔﻆ ﺧﻴﺮ ﺑﺨﺸ&= #65206; ﺍﺯ ﺧﻄﺮ ﺭﻳﺎﮐ&= #65166;ﺭﻯ ﻭﻣﻨّﺖ ﮔﺬﺍﺭ= 5263; ﻭ ﺳوء ﺍﺳﺘﻔﺎ= 5193;ﻩ ﺩﺭ ﺟﺎﻣﻌﻪ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﺣﺞ ﮐﻌ&= #65170;ﻪ ﻭ (ﺣﺎﺝ ﺁﻗﺎ) ﺷ᥾= 0;ﺮﺕ ﻳﺎﻓﺘﻦ،ﮐﻪ ﻣ= 5198;ﺩﻡ ﺍﻭﺭﺍ ﺍﻧﺴﺎﻧ&#= 65264; ﻣؤﻣﻦ ﺑﺪﺍﻧﻨ= 5194; ﻭ ﺑﻮﻯ ﺍﻋﺘﻤﺎ&= #65193;ﮐﻨﻨﺪ. ﻭﺍﻭﺭﺍﺑﺴﻮﺩ= 5169;ﻴﺸﺘﺮﺑﺮﺳﺎ᥽= 5;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻘﺎﻳﺴﻪ ﺍﺭﺯﺷﻬﺎ ﻭ ﻣﻘ&= #65166;ﻡ ﺍﻧﺴﺎﻥ،ﺑﺮﺣA= 204;ﺐ ﺩﺭﺟﻪ ﺍﺧﺘﻴﺎ&#= 65197; ﺍﻭ ﻣﻔﻬﻮمی ﻤ= 5176;ﻨﺎﻗﺾ ﺍﺳﺖ. ﮐﻪ ﺍﺧﺘﻴ= ﺎﺭ ﻋﻮﺍﻡ ﺍﺧﺘﻴﺎ&#= 65197;ﻯ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ. = ﻭ ﺣﺘﻰ ﺑﺎﺻﻄﻠﺎ&#= 65185; ﺧﺪﻣﺖ ﺧﺎﻟﻪ ﺧ&= #65198;ﺳﻪ ﻣﻴﺒﺎﺷﺪ. ﺩﺭﺍ&= #65267;ﻦ ﺻﻮﺭﺕ ﻣﻘﺎﻳﺴ&#= 65258; ﺳﺎﺭﺗﺮ ﻳﻚ ﺍﻗ&= #65194;ﺍﻣﻰ ﻋﻠﻴﻪ ﺧﻮﺩ ﺁﺯ&= #65165;ﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ،ﮐﻪ ﻫﻤ= 5198;ﺍﻩ ﺗﺮﻙ ﺣﺪ ﺃﮐثر &#= 65165;ﺧﺘﻴﺎﺭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺧ= ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﺣﻔﻆ ﺁ= ﺑﺮﻭﻯ ﺑﺨﺸﺶ ﮔﺮﻓﺘﻪ &= #65251;ﻴﮑﻨﺪ. ﻭ ﺣﺘﻰ ﻣﻨﺎﻓﻊ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮ ﻣﻨﺎﻓﻊ = ﺧﻮﺩ ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫ&#= 65194; ﻋﻤﻠﺎ ﻣﻌﻨﻰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺨ&= #65208;ﻨﺪﻩ ﻭ ﮐﺎﻣﻞ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺩﻳ&= #64405;ﺮﺍﻥ ﻋﺎﻣﻞ ﻗﻬﻘﺮﺍ&#= 65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ ﭘس ﺍﺯ= ﻣﺮﮒ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭ&#= 65251;ﺎﺋﻰ ﺩﺍﺭﻧﺪ ﻣﺎﻧﻨ&#= 65194; ﻋﺒﺎﺩﺍﺕ ﺭﺑﺎ&#= 64400;ﺎﺭﺍﻧﻪ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ،ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎ&= #65249; ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﺪ،ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ،A= 267;ﻌﻨﻰ ﺑﺪﺗﺮﻳﻦ ﺟﺎﻯ &= #65153;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ،= 5267;ﻌﻨﻰ ﺩﺭ ﮐﺎﺭﻣﺎ ﻫﺎ = ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65262;ﻋﻰ ﻋﻤﻴﻖ ﺗﺮ. ﺑﺎ ﺍ= ;ﻳﻨﮑﻪ ﻇﺎﻫﺮﺍ ﻫﻴﭻ ﻓ&= #65198;ﺻﺘﻰ ﺑﺮﺍﻯ ﮔﻨﺎﻩ ﮐ&= #65166;ﺭﻯ ﻧﺪﺍﺷاه اﻧﺪ. = 5261;ﻟﻰ ﺷﺮﻙ ﻣﻴﮑﺮﺩﻩ&#= 1548;ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65194;ﺍﺷﺘﻪ،ﻭﻋﺒʋ= 66;ﺩﺍﺕ ﺍﻭ ﻭﺳﻴﻠﻪ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﺩ. ﭘس ﻋﺒ&= #65166;ﺩﺍﺕ ﺍﻭ ﺑﮑﻤﺮﺵ ﺯﺩ&= #65257; ﻣﻴﺸﻮﺩ. ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ ﺩﻋﺎ&#= 65267;ﺶ ﺑﺼﻮﺭت او ﮐﻮA= 169;ﻴﺪﻩ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺻ= 5262;ﺭﺕ ﻧﻮﻋﻰ ﺍﻭﺭﺍ ﺑ&= #65188;ﻘﺎﺭﺕ ﻣﻴﺒﺮﺩ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﮔﺮ ﻣ&#= 65256;ﺼﻔﺎﻧﻪ ﻧﻈﺮ ﺑﺪﻫﻴﻢ،= 5175;ﻤﺎﻡ ﺍﺻﻮﻝ ﻋﻠﻢ ﺍﻟ&= #65156;ﺧﻠﺎﻕ ﻋُﺮﻑ ﺟﺎﻣﻌﻪ= 548;ﻭﻣﻘﺮﺭﺍﺕ ﻗﺎﻧﻮﻧﻰ ﺟﺎﻣ&#= 65228;ﻪ، ﻭ ﻗﻮﺍﻧﻴﻦ ﺣﻘ&= #65262;ﻗﻰ،ﻭ ﺗﻤﺎﻡ ﺗﺄثیرʋ= 65;ﺕ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ، ﻫﻤﻪ ﺩﺭﺻﺪﺩ ﮐ&= #65256;ﺘﺮﻝ ﺧﻮﺩ ﻭﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﺍﻓﺮﺍﺩ &= #65165;ﺳﺖ. ﻭ ﺍﻳﻦ ﺍﻣﺘﻨﺎ&= #65225; ﻭﻋﺪﻡ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍ&#= 65173; ﺑﺸﺮﻯ ﺧﻮﺩ، ﻳ&#= 65242; ﺍﺧﺘﻴﺎﺭ ﻭﺍﻗ&#= 65228;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭلی &#= 65192;ﻮﺩ ﺁﺯﺍﺩﻯ ﺳﺎﺭﺗ&#= 65198;،ﺑﻤﻌﻨﻰ ﺳﻌﻰ ﺑﺮﺍﻯ ﺁﺯ&= #65165;ﺩ ﮐﺮﺩﻥ ﺣﻘﻴﻘﻰ &= #65255;ﻴﺴﺖ. ﺑﻠﮑﻪ ﺍﺣﺴﺎس &#= 65153;ﺯﺍﺩﻯ ﺩﺭ ﺧﻮﻳﺸﺘﻦ،= 4400;ﻪ ﺧﻮﺩ ﻋﻠﺎﻣﺖ ﺟ&= #65260;ﻞ ﻭ ﻏﺮﻭﺭ ﻭ ﻋﺪﻡ= ﺍﺧﺘﻴﺎﺭ ﻣﻌﻘﻮﻝ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺟﺰ ﻗﻬﻘﺮﺍ = ﺳﺎﺯﻯ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺗﻮ= ﻟﺪ ﺑﺎ ﺳﺮﻧﻮﺷﺖ ﺑ&= #65194;ﺗﺮ ﺑﻌﺪﻯ ﻧﻴﺴﺖ. ﺑ= ﻬﺘﺮﺍﺯ ﺳﺎﺭﺗﺮ ﻭﭘﻴﺮ&#= 65261;ﺍﻥ ﻣﮑﺘﺐ ﺍﻭ،ﺩﺭ= 5251;ﻌﺘﻘﺪﺍﻥﺑﺎ᥹= 1;ﺎﻟﺖ ﺍﻧﺴﺎﻥ،ﻭﺍﺻA= 166;ﻟﺖ ﻋﻘﻞ،ﻭ ﺍﺻﺎﻟ= 5176;ﻬﺎﻯ ﺑﺸﺮﻯ ﺩﻳﮕﺮ ﺳ&= #65198;ﺍﺳﺮﻫﻤﺎﻥ ﺳﺎﺧﺘﻤﺎﻥ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ ﻳﻌﻨﻰ ﺳﺮﻧﻮﺷ&#= 65174; ﺍﻣﺮﻭﺯ ﻭﺗﻮﺍ&#= 65255;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩ&= #65263; ﺍﻭ،ﻧﺘﻴﺠﻪ ﺗ= 4401;ﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﭘﻴﺸﻴﻦ ﺍﺳﺖ ﻭ&= #65251;ﻴﺒﻴﻨﻴﻢ ﮐﻪ ﻭﺟﻮﺩ ﻭ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﻣﻘﺪﻡ ﺑﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺎﻫﻴ= ;ّﺖ ﻗﺒﻠﻰ ﺍﺳﺖ. ﻳﻌ= ﻨﻰ ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ &= #65169;ﻬﺘﺮ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺷﺪﻩ ﺑﺎﺷﺪ. ﮐﻪ= ﻣﻘﺪﻡ ﻭ ﻣﺤﺘﺮﻡ ﺗﺮ ﺍ= ﺯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺩ&= #65197; ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﺳﺖ. ﭘﺶ ﻓﺮﺩﺍ ﻧﻴﺰ = ﺑﺎﻳﺪ ﺳﺮﻧﻮﺷﺖ ﺑﻬﺘ&#= 65198; ﺍﺯ ﺍﻣﺮﻭﺯ ﺩﺍ&= #65207;ﺖ. ﻭ ﺍﻳﻦ ﮐﺎﺭ ﺗﻨ= ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭﮐﺴﺐ ﺗﺤﻠﻴﻪ &= #65259;ﺎ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ،ﻣﻴﺴّʋ= 98; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺍ= ﺯ ﭘﻴﺶ ﺳﺎﺧﺘﻦ ﺳ&= #65198;ﻧﻮﺷﺖ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ &= #65255;ﺸﻮﺩ،ﻳﻌﻨﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65251;ﺮﻭﺯ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165;ﻯ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺣﺘﻰ ﻫﻤﭽﻨﺎﻥ &= #65193;ﺭ ﺻﻮﺭﺕ ﺑﺸﺮﻯ ﺍ&= #65203;ﺖ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﻋﻘﻞ ﻭﺻﻔﺎﺕ ﻭ = ﺍﺧﻠﺎﻕ ﻭﺣﺸﻴﺎﻧﻪ ﮔﺮ&#= 64402; ﻭ ﺩﺭﻧﺪﻩ ﻫﺎ ﺭ= ﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺍﮔﺮ= ﺯﻭﺩﺗﺮ ﺑﻤﻴﺮﺩ،ﮐﻪ ﮔ= 5198;ﮒ ﻭﺣﺸﻰ ﻣﺘﻮﻟﺪ &= #64404;ﺮﺩﺩ،ﺑﻨﻔﻊ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﭘ= س ﺑﺎﻳﺪ ﻓﻄﺮﺕ ﻭ = ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65235;ﻌﻠﻰ ﺑﻬﺘﺮ ﺍﺯ ﺗﻮﻟ&= #65194; ﭘﻴﺸﻴﻦ ﺑﺎﺷﺪ. = ﻭ ﺑﺮﺍﻯ ﺑﻬﺘﺮ ﺷ&= #65194;ﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﻌﺪﻯ ﻧﻠﺎﺵ ﮐﺮﺩ. ﮐﻪ= ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺴّﺮ ﺍﺳﺖ. ﻭ = ﺗﻨﻬﺎ ﺑﺎ ﮐﻤﻚ ﭘﻴﺮ ﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ. <span style=3D'mso-spacerun:yes'> </span>ﮔﺮﭼﻪ &#= 65193;ﺭ ﺟﺎﻣﻌﻪ ﺩﻳﻨﻰ &= #65261;ﻣﺬﻫﺒﻰ ﺑﺎﺷﺪ،ﮐﻪ ﻋﻤ= 5248;ﺎ ﺍﺭﺗﺒﺎﻃﻰ ﺑﺂ&#= 65255;ﻬﺎ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺑ= ﺨﺎﻃﺮ ﺁﺷﻨﺎﺋﻰ ﺑﺰﺑ&#= 65166;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺍﺧﻠﺎﻕ ﻭ = 5227;ﺎﺩﺍﺕ ﻣﺮﺩﻡ ﺟﺎﻣﻌﻪ &= #65191;ﻮﺩ،ﺩﺭ ﺁﻥ ﻣﺤﻴﻂ ﻫﻢ ﺯ= ﻳﺴﺘﻰ ﻭ ﺣﺘﻰ ﻫﻢ ﺭﻧﮕ= ﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭﻯ،= 5255;ﺒﺎﻳﺪ ﺧﻮﺩ ﻧﻴﺰ ﭼﻨﺎ&= #65253; ﮐﻨﻨﺪ. ﻭ ﻳﺎ ﭘﻴ= ;ﺮ ﺧﻮﺩﺭﺍ ﺑﺎﻭﺭ &= #65255;ﮑﻨﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺎ= ﺭﺗﺮ ﺧﻠﺎﺻﻪ ﻣﻴﮑﻨ&#= 65194;،ﻓﮑﺮ (ﻣﻦ ﺁﻗﺎ ﻫﺴﺘﻢ= ﻭﻧﻪ ﺑﺮﺩﻩ) هماﻥ ﻗ= 5194;ﺭ ﮐﻪ ﺁﺯﺍﺩ ﻫﺴﺘ&= #65250;، ﻫﻤﺎﻥ ﻫﺴﺘﻢ. ﻳ= ﻌﻨﻰ ﺳﺎﺭﺗﺮ ﺍﮔﺮ ﺳ&= #65176;ﻢ ﻧﮑﻨﺪ،ﻭ ﺍﺧﺘ= 5268;ﺎﺭﺍﺕ ﺑﺪﻭﻥ ﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﻣﻨﻔﻰ ﻧﮑﻨﺪ ﺣ&= #65198;ﻓﺶ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭ ﻏ= ;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎ ﭼﻨﻴﻦ ﺗﻮﺍﻧﻰ &= #65255;ﺪﺍﺭﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺑﺮﺩﻩ = ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﻧﻴﺴﺖ، &#= 65169;ﺮﺩﻩ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻓﺎﺳﺪ ﻭﻣﻨﺤﺮ&#= 65233; ﻭﺟﺎﻫﻞ ﻭ ﻫﻮﺳ&= #65198;ﺍﻥ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﺷﺎﻳﺪ ﺗﻌﺒﻴﺮ ﺳﺎﺭﺗ&#= 65198; ﺭﺍ،ﺑﻬﺘﺮﻳﻦ = 5169;ﻴﺎﻧﻰ ﺍﺯ ﺃﺻﻞ ﺧﻮﺩﺳ&= #65198;ﻯ ﺑﺪﺍﻧﻴﻢ. ﻭﻟﻰ = ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ، ﻫﻢ ﺳﻴ&#= 1617;ﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺁﻗﺎ ﻭﺳﺮA= 261;ﺭ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻫﺴﺖ،ﻭ ﻧﻴﺰ ﺁ&#= 65239;ﺎﻯ ﺧﻮﻳﺸﺘﻦ،ﻭ ﻫ= 5252;ﭽﻨﺎﻥ ﺑﺮﺩﻩ ﺧﺪﺍﻭﻧ&#= 65194;،ﻭﺧﺪﻣت ﺒﺎﻓﺮﺍﺩ ﺟﺎم= 593;ه ﺒﺨﺎﻃﺮ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ. ﺳﺎﺭﺗﺮ ﺑ= ﻨﺪﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261;ﺑﻨﺪﻩ ﻫﻤﺎﻥ ﻣﻌﻴﺎﺭ&#= 65259;ﺎﻯ ﻓﻠﺴﻔﻪ ﺧﻮﺩ،= 5261; ﭘﺮﻧﺴﻴﭙﻬﺎﺋ= 5264; ﺍﺳﺖ. ﮐﻪ ﺁﻧﺮﺍ= ﻣﻨﻄﻘﻰ ﻭﻋﻠﻤﻰ ﻭﻗﺎﻧ&#= 65262;ﻥ ﻭ ﺍﺟﺘﻤﺎﻉ ﻣﺘ&= #65252;ﺪﻧﺎﻧﻪ ﻣﻴﺪﺍﻧﺪ. ﻭﻧﻪ = ﺑﻨﺪﮔﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻭ ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﻨﺪﻩ= ; ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ ﻣﻨﺘﻈﺮ &= #65165;ﻭ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮ ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ = ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮ،ﻭ ﺑﺎ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ. ﻭ ﺟﺎﻟ= ﺐ ﺍﺳﺖ ﮐﻪ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺷﺨﺼﻴﺖ ﻣﻮﺭﺩ &= #65255;ﻈﺮ ﺳﺎﺭﺗﺮ،ﻣﺎﻧA= 256;ﺪ ﺷﺨﺼﻴّﺖ ﻫﻤﺎ= 5253; ﻣﮕس ﻣﻴﺒﺎﺷﺪ= 548;ﮐﻪ ﻗﻬﺮﻣﺎﻥ ﺗﺌﺂ&#= 65175;ﺮ ﻣﮕسﺳﺎﺭﺗﺮﻣA= 268;ﺒﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﺴ= ﺄﻟﻪ ﺍﺧﺘﻴﺎﺭ ﺍﺯ ﻧ&= #65224;ﺮ ﺗﺎﺭﻳﺨﻰ،ﺧﻮA= 193;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺎﺑﻞ ﺑﺮﺭʌ= 03;ﻰ ﺍﺳﺖ ﻭﺍﻫﻤﻴّ= 5174; ﺩﺍﺭﺩ. ﺑﺮﺧﻰ ﻣ= ﮑﺎﺗﺐ ﻓﻠﺴﻔﻰ ﺗﺎﺭﻳ&#= 65190; ﺑﺮ ﺍﻳﻦ ﺍﺳﺎس &= #65165;ﺳﺖ،ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﻭ ﺁﺯﺍﺩﻯ ﺍﻧﺴ&= #65166;ﻥ، ﭼﻨﺎﻥ ﻓﺮﻳﺪ ﻭ&= #65251;ﻨﺤﺼﺮ ﺑﻔﺮﺩ ﺍﺳﺖ،ﮐ= 5258; ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ &= #65193;ﺭﻙ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ&#= 65165;ﺳﺖ. ﮐﻪ ﺍﺣﺴﺎس ﺁﺯ&#= 65165;ﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ&#= 65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﺑﺪﺍﻧﺪ،= 4400;ﻪ ﮐﻨﺘﺮﻝ ﺁﺯﺍﺩ&#= 65263; ﺧﻮﻳﺸﺘﻦ ﻣﻬﻤ&#= 65176;ﺮ،ﻭﻫﻤﺎﻥ ﻣﻌﻨﻰ ﺩﺭﺳﺖ ﺍ&= #65191;ﺘﻴﺎﺭ ﺍﺳﺖ. ﻭ ﺍﻟّﺎ ﺣ= ﻴﻮﺍﻧﺎﺕ ﺳﺮﺍﺳﺮ ﻭ ﺳﺮﺍ&= #64344;ﺎ ﺁﺯﺍﺩ ﻓﻄﺮﻯ ﻭ&= #65175;ﻮﺣّﺶ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﺍﻳﻨﮑﻪ ﺁﺯﺍﺩﻯ ﺧﻮﺩﺳ&#= 65198;ﺍﻧﻪ،ﺍﮔﺮ ﻣﺤﺮﻙ ﺗﺎﺭﻳﺦ &= #65255;ﻴﺰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 4400;ﻪ ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ &= #65211;ﻔﺖ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎﻥ ﺍﺳﺖ. ﮐﻪ= ﻫﻴﭻ ﮔﺎﻩ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﻭﻧﺨﻮﺍﻫﺪ ﺗﺮ&#= 65241; ﺍﻳﻦ ﺗﻮﺣّﺶ،A= 261; ﺁثاﺭ ﺍﻳﻦ ﺍﺧ= 5176;ﻴﺎﺭﺍﺕ ﻓﻄﺮﻯ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ. ﻭﻟﻰ( ﺁﺯﺍﺩﻯ ﺗ= ﺮﻙ ﺍﺧﺘﻴﺎﺭ) ﺩﺭ ﺍ= ﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ،ﻭ ﻧﻪ ﻏﻴﺮ ﺍﻟﻬﻰ = ﻗﺸﺮﻯ،ﮐﻪ ﺗﺼﻮﺭ ﺑﺎﻃﻞ ﺑ&= #65198;ﺍﻯﺍﺧﺘﻴﺎﺭA= 165;ﺕ ﻣﺸﺮﻭﻉ ﻭ ﺷﺮﻋ&= #65264; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺗﻨﻬﺎ ﻣﺤﺮﻙ ﺗ&= #65166;ﺭﻳﺦ ﻭ ﻋﺎﻣﻞ ﭘﻴﺸﺮ&= #65235;ﺖ ﺍﺧﻠﺎﻕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﻭ ﺣﺘﻰ ﭘﻴﺸﺮﻓﺖ &= #65203;ﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺑﺸ&= #65198;ﻯ،ﻭ ﺣﺼﻮﻝ ﺗﻤﺪﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺗﻤﺪﻥ ﺁﻣﺪﻩ = ﺍﺯ ﻟﻔﻆ ﻣﺪﻳﻨﻪ ﻭ = ﺷﻬﺮ ﻧﺸﻴﻨﻰ ﻧﻴﺴﺖ. = ﺑﻠﮑﻪ ﺩﺭ ﺩﻳﻦ ﻭﺭﺯﻯ = ﻭﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐﻪ ﺩﻳﻦ ﺩ= ;ﺍﺭﻯ ﻫﺎﻯ ﻗﺸﺮﻯ ﺑﺎ&= #65219;ﻞ،ﮐﻪ ﺗﻘﺮﻳﺒﺎ ﮐﺴﻰ &= #65193;ﺭ ﺟﻬﺎﻥ ﻧﻴﺴﺖ،= 4400;ﻪ ﺩﻳﻨﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﻧﺪﺍﻧﺪ. ﺣ= ﺘﻰ ﺑﻰ ﺩﻳﻨﺎﻥ ﺭﺍ&= #65169;ﻄﻪ ﺩﻳﻨﻰ ﺭﺍ ﺩﺍﻧ&= #65204;ﺘﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ&#= 1548; ﺑﺮﺣﺴﺐ ﺗﺮﺑﻴ&#= 65174; ﺍﺯ ﮐﻮﺩﮐﻰ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺍﮔﺮ ﺻﻠﺎﺡ ﻭ= ﻧﻔﻊ ﺧﻮﺩ ﺑﺪﺍﻧﻨﺪ&#= 1548;ﺑﺮﺣﺴﺐ ﺷﺮﻉ ﻭ ﺩﻳﻦ ﻋﻤ= ﻞ ﻣﻴﮑﻨﺪ. ﻭﻳﺎ ﺑ= ﺮﺣﺴﺐ ﻋﺮﻑ ﻭ ﻗﺎﻧﻮﻥ = ﺧﻮﺩﺭﺍ ﻣﺠﺎﺯ ﺑﺮﺍﻯ ﺍ&= #65191;ﺘﻴﺎﺭ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﻫﺮﮐﺎﺭ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﺍﻧﺴﺎﻥ ﺗﮑﺮﺍ&#= 65197; ﺷﺪﻧﻰ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﺣﻮﺍﺩث ﺟﻬﺎﻥ &#= 65193;ﺭ ﻫﻴﭻ ﻣﻮﺭﺩﻯ ﺗ&= #64401;ﺮﺍﺭﻯ ﻧﻴﺴﺖ. ﻭﺍﮔﺮ ﺗ= ﮑﺮﺍﺭﻯ ﻫﻢ ﺩﺳﺖ ﺩﺍﺩ،&#= 64380;ﻮﻥ ﻋﺎﺩﺕ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭﻓﻄﺮﺕ ﺫﺍﺗﻰ &= #65255;ﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ&#= 1548;ﻭ ﺁﻧﮕﺎﻩ ﻣﻌﻨﻰ&#= 65153;ﺯﺍﺩﻯ ﻭ ﺍﺧﺘﻴﺎﺭ ﺩﺭ = ﻋﻤﻞ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﺩﺭ ﺑﺎﺭﻩ ﺗﺎﺭ&= #65267;ﺦ ﻧﻴﺰ ﺑﺎﻳﺪ ﮔﻔ&= #65174;،ﮐﻪ (ﺗﺎﺭﻳﺦ ﺳﻴﺎﺳ&= #65264;) ﺑﺮ ﺍﻓﺮﺍﺩ ﺟﺎ&= #65251;ﻌﻪ ﺣﺎﮐﻢ ﺍﺳﺖ. ﻭ (᥵= 5;ﺎﺭﻳﺦ ﻃﺒﻴﻌﻰ) ﺑﺮﺗﻤ&= #65166;ﻡ ﻧﻮﻉ ﺣﮑﻮﻣﺖ ﺩ&= #65165;ﺭﺩ. ﻭ (ﺗﺎﺭﻳﺦ ﻣﻌﻨ= ﻮﻯ) ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺟﺎﻣﻌﻪ، ﻭﺗﺎ= 5197;ﻳﺦ ﻃﺒﻴﻌﻰ، ﺗﻨﻬ= 5166; ﺩﺭﺳﺎﻟﮑﺎﻥ ﻭ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻌﻨﻰ ﺩ&= #65165;ﺭﺩ. ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ = ﮐﻤﺎﻝ ﻭ ﺷﻬﻮﺩ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻤﺮﺍﺗﺐ = ﺍﻟﻬﻰ،ﻭ ﻧﻴﺎﻣﺪﻩ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﺁﻳﻨﺪﻩ ﺭﺳﺎﻧ&#= 65194;ه اﻧﺪ. ﺁﻧﮕﺎﻩ ﺗ&= #64401;ﺮﺍﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺭﺍ&#= 65235;ﺮﺍﺩ ﻋﺎﺩﺕ،ﻭ ﺩﺭ ﺟ&#= 65166;ﻣﻌﻪ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ ﻧﻮﻉ،ﻭ ﺗﮑﺮﺍ= 5197; ﺩﺭ ﺍﻣﻮﺭ ﻣﻌﻨ&= #65262;ﻯ ﻭ ﺃﺩﺑﻰ ﻭﻫﻨﺮ&= #65263; ﻭ ﻋﻠﻤﻰ،ﮐﻪ ﻫ&#= 65252;ﻪ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65165;ﻓقی هستند. که ﻨﺘﻴ= ;ﺠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65255;ﺪﺍﺭﻧﺪ. ﻭﺗﺎﺭﻳﺦ ﻃﺒﻴ&#= 65228;ﻰ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎ&#= 65253; ﻭ ﺣﺘﻰ ﺗﻤﺎﻡ ﻣ= ﻮﺟﻮﺩﺍﺕ ﻫﺴﺘﻰ ﺭﺍ، ﺩﺭ &= #65259;ﺮ ﺣﺎﻝ ﺩﺭ ﭘﺸﺖ ﮔ= ﺮﺩﻥ ﻳﮑﺪﻳﮕﺮ،ﺍﺯ = 5247;ﺤﺎﻅ ﺗﮑﺎﻣل ﺭﻭﺣﻰ &#= 65239;ﺮﺍﺭﻣﻴﺪﻫﺪ. ﭼﻨﺪ ﻗﺪﻡ ﺟﻠﻮ&= #65175;ﺮ،ﻭ ﺑﺴﻴﺎﺭ ﻗﺪﻣﻬ&#= 65166; ﺑﻌﻘﺐ ﺑﺮﺩﻥ ﺍ&= #65203;ﺖ. ﺍﻣﺎ ﺩﺭ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻮﻓﻖ،ﺣﺘﻰ ﺩ= 5197; ﺑﺮﺧﻰ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ، ﭼﻮﻥ ﺗﺤﺖ ﺗﺪﺑ&= #65268;ﺮ ﻭﻳﮋﻩ ﻣﺪﺑّﺮ= 5165;ﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ،ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ،= 5235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ،ﻭ ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﺩﺭ ﺗﻮﻟﺪ ﻭ ﺭﺟﻌﺖ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ. ﮔﺮﭼﻪ ﻫﻤ= ﭽﻨﺎﻥ ﭘﺸﺖ ﮔﺮﺩﻥ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﻟﺬﺍ ﺩﺭ ﺗﻮﻟ= ﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ،= 5169;ﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65176;ﻔﺎﻭﺕ ﻫﺴﺘﻨﺪ ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ،ﮐﻪ ﭼﻘﺪﺭ ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﺘﮑﺎﻣﻞ ﺍﺭﺍ&#= 65193;ﻯ ﺧﻮﺩ،ﺑﻴﺸﺘﺮ = 4400;ﻮﺷﺎ ﺑﺎﺷﻨﺪ. ﭼﻮﻥ ﻋ= ﻘﻞ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ. ﻭ ﻫﻤﮕﻰ ﻧﻴﮑﻮ = ﻣﻴﺒﺎﺷﻨﺪ،ﻭA= 247;ﻰ ﺭﻓﺘﺎﺭﻫﺎ ﻭ ﮔ&= #65236;ﺘﺎﺭﻫﺎ ﻭ ﮐﺮﺩﺍﺭﻫﺎﻯ &= #65251;ﺘﻔﺎﻭﺕ ﺩﺍﺭﻧﺪ ﮔﻮﺋﻰ &= #65193;ﺭﻣﺴﺎﺑﻘﻪ ﺩﻭ،ﻫﺮﮔﺰ ﺩﻭ= 5255;ﻔﺮ ﺩﻗﻴﻘﺎ ﺑﺨﻂ ﭘ&= #65166;ﻳﺎﻥ ﻧﻤﻴﺮﺳﻨﺪ. ﻭ ﺑ= ﻮﻳﮋﻩ ﺍﮔﺮ ﺍﻳﻦ ﺍﺻﻞ = ﺩﺭ ﻫﺴﺘﻰ ﺭﺍ ﻳﺎﺩ&= #65153;ﻭﺭ ﺷﻮﻳﻢ، ﮐﻪ ﺩﺭ &= #65259;ﺴﺘﻰ ﻭﮐﺎﺭ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﺗﺪﺑﻴﺮﺍﺕ ﺍ&= #65261; ﻫﺮﮔﺰ ﺗﮑﺮﺍﺭ&#= 65263; ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﺩ. ﮐﻪ ﺳﺎﺭﺗﺮﺗﺼ&#= 65262;ﺭ ﻣﻴﮑﻨﺪ. ﺑﻠﮑﻪ = ﻋﺎﺩت اﻭ ﺍﺳﺖ. ﻭ ﺑﺎﺯ= ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻋﺎﺩﺍﺕ ﻫﺮ&= #65193;ﻭ،ﺑﺎﺭ ﻳﻚ ﺍﺧﺘﻴﺎﺭ ﺧ&= #65262;ﺏ ﻳﺎ ﺑﺪ ﺻﻮﺭﺕ ﮔ= ﺮﻓﺘﻪ ﺑﺎﺷﺪ، ﮐﻪ ﺗﮑ&#= 65198;ﺍﺭ ﮐﺎﺭ ﻧﻴﮑﻮﻯ ﺩ&= #65261;ﻡ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﻭ ﻣﻘﺎﻡ ﮊﻧﺘﻴ&= #64401;ﻰ ﺍﻧﺴﺎﻥ ﻣﻨﺠﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﻭﺩﺭ ﺗﮑﺮﺍﺭ ﮐ&= #65166;ﺭ ﺑﺪ،ﻳﺎﮐﺎﺭ ﺧ= 5262;ﺏ ﺩﺍﺭﺍﻯ ﺟﻨﺒﻪ &= #65259;ﺎﻯ ﻣﻨﻔﻰ ﺑﺪ،ﻣﻨ= 5184;ﺮ ﺑﻘﻬﻘﺮﺍﻯ ﺑﻴ&#= 65208;ﺘﺮ ﻣﻴﮕﺮﺩﺩ. ﺩﺭﻭ&= #65229; ﺩﻭﻡ ﺧﻴﻠﻰ ﻣﺼ&= #65268;ﺒﺖ ﺑﺎﺭﺗﺮ ﺍﺯ ﺩﺭ&= #65261;ﻍ ﺍﻭﻝ ﺍﺳﺖ. ﮐﻪ ﻣ= ;ﻌﻤﻮﻟﺎ ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ &= #65193;ﺭﻭﻍ ﻗﺒﻠﻰ ﺩﺭﻭﻏﻬ&#= 65166;ﻯ ﺑﻌﺪﻯ ﺿﺮﻭﺭﻯ &= #65251;ﻴﮕﺮﺩﺩ. ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺟﺎ= ﻣﻌﻪ ﻫﺎ،ﺑﺮﺣﺴﺐ ﺳ= 5220;ﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ﺳ= ﻄﺢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍﻳﺞ،ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﺩﺭ ﻓ&= #64401;ﺮ ﻣﻌﺎﺻﺮ،ﺩﺭ ﻫ= 5252;ﻪ ﺍﻣﻮﺭ،ﺍﺯ ﺟﻤ= 5248;ﻪ ﻣﺴﺄله اﺧﺘﻴʋ= 66;ﺭ،ﺷﺎﻳﺪ ﻣﻔﻴﺪ ﻓﻠﺴﻔﻪ &= #65259;ﺎ ﺩﺭ ﺑﺮﻭﺯ ﻣﻌﺎ&= #65267;ﺐ،ﻭ ﻏﻴﺮ ﺣﻴﺎﺗﻰ ﺑ&= #65262;ﺩﻥ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻣﮕ= ﺮ ﺩﺭ ﻋﻠﻮﻡ ﮐﻪ ﺁ= ﺯﻣﺎﻳﺶ ﮐﻨﻨﺪﻩ ﻣﺤﻘﻖ &= #65227;ﻠﻤﻰ، ﻫﺮ ﺍﺧﺘﻴﺎﺭﻯ &= #64400;ﻨﺪ، ﺟﺎﻯ ﺗﺠﺪﻳﺪ ﻧ&= #65224;ﺮ ﻋﻠﻤﻰ ﺩﺍﺭﺩ. ﻭ= ﺍﮔﺮ ﺑﺤﻘﻴﻘﺘﻰ ﻋﻠ&#= 65252;ﻰ ﻧﻴﺰ ﻧﺮﺳﺪ،ﺑ= 5166;ﺯ ﺍثرﺍﺕ ﻣﻨﻔﻰ = 5193;ﺭ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65255;ﺪﺍﺭﺩ. ﭼﻮﻥ ﭘﻴﺸﺮﻓﺖ &= #65227;ﻠﻮﻡ، ﻣﻨﺠﺮ ﺑﻤﻨﺎﻓ&#= 65226; ﺍﻗﺘﺼﺎﺩﻯ ﻓﻮ&#= 65197;ﻯ،ﻭ ﺃﻧﺪﮐﻰ ﺑﺮﺍﻯ &= #65251;ﺤﻘﻖ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺳ= ﻮﺩﻯ ﻣﻴﺒﺮﺩ،ﻭ ﻓﺮ= 5211;ﺖ ﺳﺘم کاﺭﻯ ﺑﻌA= 194;ﻯ ﺑﺠﺎﻣﻌﻪ ﺭﺍ ﻣ&= #65268;ﺪﻫﺪ. ﻣثلا ﺍﺯ ﺍﻗﺪA= 165;ﻡ ﺧﻮﺩ ﺍﻣﺘﻴﺎﺯ&#= 65165;ﺕ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺣ&= #65176;ﻰ ﺍﺣﺘﮑﺎﺭﻯ ﮐﺴ&#= 1576; ﻤﻴﮑﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻏﺮﻭﺭﻣﻴﻴﺎA= 169;ﺪ، ﻭ ﺑﺎ ثرﻭﺕ ﺑﻴ&#= 65208;ﺘﺮ ﻧﺪﺍﻧﺴﺘﻪ ﻳﺎ &= #65193;ﺍﻧﺴﺘﻪ ﺳﺘﻤﮑﺎﺭﻯ ﺑﻴ&#= 65208;ﺘﺮ ﻣﻴﮑﻨﺪ. ﻳﺎ ﺣﺪ= ّ ﺃﻗﻞ ﺳﺘﻢ ﺑﺨﻮ&= #65193;،ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﮔﺮ&= #64380;ﻪ ﮐﺎﺭ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ ﻣﺸﺮﻙ&#= 1548;ﺑﺎ ثرﻭﺕ ﻭ ﺷﻬﺮﺕ &#= 65261; ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮ &= #65203;ﺘﻤﮑﺎﺭﻯ ﻋﻈﻴﻢ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ. ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺍﺯ ﺩﻝ ﺑﮑﻨﺪ. ﻭ= ;ﻟﺬﺍ ﻣﺪﺍﻡ ﺟﻬﻨّﻢ &#= 65169;ﻌﺪﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﻍ ﺗﺮ ﻭ ﮔﻮﺩ= ﺗﺮ ﻭ ﺗﺎﺭﻳﮑﺘﺮ ﻋ&= #65240;ﻠﻰ ﻭﻧﻮﻋﻰ ﻭﻣﺎﻫ&#= 65268;ّﺖ ﺫﺍﺗﻰ ﺭﻭﺣﻰ ﻭ&= #65203;ﺮﻧﻮﺷﺘﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻣﺼﻠﺤﺖ ﺩﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ،ﺗﻨﻬʋ= 66; ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺮﺍﻯ ﻫﻤ= ﮕﺎﻥ،ﻭ ﺳﺮﺍﺳﺮ ﻫﺴﺘﻰ &= #65197;ﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ.= ﻭﻟﻮ ﺑﻀﺮﺭ ﺧﻮﺩﺵ ﺑ&= #65166;ﺷﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺮ= ﺭﺳﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ﻧﻬﺎ ﺩﺭ ﺍﺩﺍﺭﻩ ﻭ ﻧ= ﻈﻢ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﻭﺗﻤﺪﻥ، ﻭ ﺣﺘ&#= 65264; ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍ&= #65191;ﻠﺎﻗﻰ ﺩﺭ ﮐﻞ ﺟﺎﻣﻌﻪ&= #1548;ﺩﺍﺭﺍﻯ ﺍثرﺍﺕ ﺯﻳﺎﺩA= 263; ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣ&#= 65260;ﻤﻰ،ﭼﻮﻥ ﻧﻈﺮ ﺭﻫﺒﺮﺍﻥ &= #65203;ﻴﺎﺳﻰ. ﮐﻪ ﺭﻫﺒﺮﻯ ﺩﺭ = ﺑﺮﺍﺑﺮ ﺷﻮﺭﺵ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﭼﻪ ﻋﮑس ﺍﻟﻌﻤ&#= 65248;ﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ. ﻗﺪﺭﺕ ﺿ= ﺮﺑﺘﻰ ﺩﺍﺭﺩ ﺑﺎ ﮐﺸﺘ&= #65166;ﺭ ﻭ ﺁﺯﺍﺭ ﻭ ﺳﺘﻢ= ﻓﺮﺍﻭﺍﻥ ﺑﮑﻞ ﺟﺎﻣﻌﻪ،= 5261; ﻳﺎ ﺑﺎﻟﻌﮑس ﺗ&#= 65204;ﻠﻴﻢ ﺑﺸﻮﺭﺵ ﮔﺮﺩﺩ&#= 1548; ﻭ ﺧﺴﺮﺍﻥ ﺍﻣﺘ&= #65268;ﺎﺯﺍت ﺴﻴﺎﺳﻰ ﻭﭘﺎﺩ&#= 65207;ﺎﻫﻰ ﺧﻮﺩﺭﺍ ﺑﭙﺬﻳ&#= 65198;ﺩ. ﺁﻧﮕﺎﻩ ﻣﺸﮑﻠ&#= 65166;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻌ&#= 65194;ﻯ ﻧﺘﻴﺠﻪ ﺷﻮﺭش &#= 65198;ﺍ،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﻌﻬﺪ&#= 65257; ﺭﻫﺒﺮﺍﻥ ﻗﺒﻠ&#= 65264; ﮔﺬﺍﺭﺩ،ﮐﻪ ﺗ= 5204;ﻠﻴﻢ ﺷﺪﻩ ﻭ ﺻﺤﻨﻪ ﺭ= ﺍ ﺑﺸﻮﺭﺷﻴﺎﻥ ﻭ&#= 65165;ﮔﺬﺍﺭ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻋﻘ= ﻞ ﺍﻧﺴﺎﻥ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ،ﺍﻳﻦ ﻧﻈﺮ ﺭﺍ ﺑﺪﻫﺪ&= #1548;ﮐﻪ ﺭﻫﺒﺮﺍﻥ ﺑﺎ ﺷ&= #65262;ﺭﺵ ﻭﺳﺮﮐﺸﻰﻫﺎﻯ &#= 65165;ﺟﺘﻤﺎﻋﻰ ،ﺑﺎﻳﺪ ﺧﺸﻮﻧ= 5174; ﻭ ﺍﻋﻤﺎﻝ ﻗﺪﺭ&= #65173; ﮐﻨﺪ، ﻳﺎ ﺟﺎﻣ&#= 65228;ﻪ ﺭﺍ ﺑﺸﻮﺭﺷﻴﺎ&#= 65253; ﻭﺳﺮﮐﺸﺎﻥ ﻭﺍ&#= 64404;ﺬﺍﺭ ﻧﻤﺎﻳﺪ. ﺷﺎﻩ ﺍ= ﻳﺮﺍﻥ ﻣﻴﺘﻮﺍﻧﺴﺖ ﮐ&#= 65208;ﺘﺎﺭ ﮔﺮﻭﻫﻰ ﺍﻧﺪﻙ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﺪ،ﮐﻪ ﭘᥴ= 6;ﺩﺷﺎﻫﻰ ﺧﻮﺩﺭﺍ ﺑﻘﻴﻤ&#= 65174; ﺳﺘﻢ ﺣﻔﻆ ﮐﻨﺪ.= ﻭﻟﻰ ﺗﺴﻠﻴﻢ ﺷﻮﺭﺷ&#= 65268;ﺎﻥ ﺷﺪ،ﻭ ﺗﺎ ﺍﻣﺮ&#= 65261;ﺯ ﺑﻴﺴﺖ ﻭ ﺷﺶ ﺳﺎ= ﻝ ﺳﺘﻤﻬﺎﻯ ﻧﺎ ﻣ&= #65188;ﺪﻭﺩ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻭ ﺑﺪﺗﺮ ﺍﻳﻨﮑ&= #65258; ﺑﻨﺎﻡ ﺧﺪﺍ ﻭ ﺍ= ﻣﺎﻡ ﺯﻣﺎﻥ ﻭﻫﻤﻰ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﺣﺎﻝ = ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﮔﻨﺎﻩ &= #64400;ﺎﺭ ﺍﺳﺖ ﻳﺎﺷﻮﺭﺷ&#= 65268;ﺎﻥ؟ ﮔﺮﭼﻪ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ﻫﺮﺩﻭ ﮔﻨﺎﻩ ﮐ&= #65166;ﺭ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5193;ﺭ ﻣﻘﺎﻳﺴﻪ ﺩﺭ ﮐ&= #65252;ﻴّﺖ ﻭﮐﻴﻔﻴّﺖ،ﻧʌ= 52;ﻴﺘﻮﺍﻧﻨﺪ ﻳﮑﺴﺎﻥ ﺑﺎﺷﻨ&#= 65194;. ﺑﺎﻟﻌﮑس ﺍﺧﺘ= 5268;ﺎﺭ ﺭﻫﺒﺮﺍﻥ ﺑﺮﺍ&#= 65263; ﻃﺮﺣﻬﺎﻯ ﺁﺳﺎ&#= 65267;ﺶ ﺟﻤﻌﻰ،ﭼﻘﺪﺭ = 5193;ﺭ ﻣﺠﻤﻮﻋﻪ ﻋﻘﻞ &= #64400;ﻠّﻰ ﻭ ﺗﺮﺑﻴﺖ ﻋﻠﻤ&= #65264;،ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﺮﺍ&= #65263; ﺗﺮﺑﻴﺘﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﻭ ﺍﻟﻬﻰ ﮐﻤﻚ ﮐ= ﻨﺪ،ﮐﻪ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ &= #65175;ﺮ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65235;ﺮﺍﺩ ﺩﻳﮕﺮ ﺟﺎﻣﻌﻪ &= #65169;ﺎﺷﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﺳﺘ&= #65250; ﺑﮑﻞ ﺟﺎﻣﻌﻪ ﺑ&= #65166; ﺗﺼﻤﻴﻢ ﻓﺎﺳﺪ &= #65197;ﻫﺒﺮﺍﻥ،ﺑﺴʌ= 68;ﺎﺭ ﻋﻈﻴﻢ ﺗﺮ ﺍﺯ ﺳ= ﺘﻢ ﺍﻓﺮﺍﺩ ﻋﺎﺩﻯ &= #65169;ﻬﻢ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺁﺯﺍﺩﻯ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭﻧﻈﺮ ﺭﻫﺒﺮﺍ&#= 65253; ﻭﻣﻨﺘﻘﺪﺍﻥ ﺟ&#= 65166;ﻣﻌﻪ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍ&= #65203;ﺖ. ﺍﮔﺮ ﻟﺒﺮﻳﺰ ﺍ&= #65199; ﺁثاﺭ ﻣﻨﻔﻰ ﺑ= 5166;ﺷﺪ. ﺯﻳﺮﺍ ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻋ&= #65240;ﻞ ﻭﻣﻨﺎﻓﻊ ﺭﺍ ﺭ&= #65165;ﺿﻰ ﮐﺮﺩ. ﻭ ﺷﺎﻳﺪ ﻫ= ;ﻢ ﺑﺎﻳﺪ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﺑﺂﻧﻬﺎ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ،ﮐﻪ ﺁﻧﺮﺍ ﻟﺎﺟﺮﻡ &= #65251;ﻔﻴﺪ ﮐﻞ ﺟﺎﻣﻌﻪ ﺑﺪ&= #65165;ﻧﻴﻢ. ﺑﺎﺻﻄﻠﺎﺡ (ﻇﻠ&= #65250; ﺑﺎﻟﺴﻮﻳّﻪ ﻋ= 5194;ﻝ) ﺍﺳﺖ. ﻭﻟﻰ ﮐﺪﺍ= ﻡ ﻋﻘﻞ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﭼﻨﻴﻦ ﺍﺧﺘﻴﺎ&#= 65197; ﻣﻬﻢ ﺭﺍ ﺑﻨﻤﺎ&= #65267;ﺪ ﻣﮕﺮ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬی ﻮﺑﺎ ﻋﻘﻞ ﺍﻟﻬ&= #65264; ﻭ ﮐﻠّﻰ ﺧﻮﺩ،= 5261;ﺑﺪﻭﻥ ﻫﺮ ﻃﻤﻊ ﺷﺨﺼﻰ.= ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺟﺰ ﺑﺮﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﭘﻴﺮﻭ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ،ﻗﺪﺭﺕ ﺍﻧﺘﺨﺎﺏ ﺁﺯﺍ&#= 65193; ﻭﺗﺼﻤﻴﻢ ﺑﺪﻭ&#= 65253; ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5247;ﻬﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺣﺘﻰ= ﻋﻤﻠﺎ ﺧﻮﺩﺷﺎﻥ ﺯﻳﺮ &= #65215;ﺮﺑﺎﺕ ﻣﺘﻨﻔّﺬﻳﻦ ﺟ= 5166;ﻩ ﻃﻠﺐ ﺳﻴﺎﺳﻰ ﻭ&= #65251;ﺬﻫﺒﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. = ﻭﻟﺬﺍ ﮔﻮﺷﻪ ﮔﻴﺮﻯ ﻭ = ﻇﺎﻫﺮﺍ ﺑﻰ ﺍﻋﺘﻨﺎﺋﻰ &= #65169;ﺠﺎﻣﻌﻪ ﺩﺍﺭﻧﺪ. ﻭ ﻧﺒﺎ= ﻳﺪ ﮔﻔﺖ،ﺍﻭﻟﻴﺎA= 263; ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻓ&= #65194;ﺍﮐﺎﺭﻯ ﮐﻨﻨﺪ،ﻭﺧﻮﺩA= 197;ﺍ ﺑﮑﺸﺘﻦ ﻭ ﺻﺪﻣ&= #65166;ﺕ ﻣﺒﺎﺭﺯﻩ ﺑﺎﺩ&#= 65267;ﮕﺮﺍﻥ ﻗﺮﺍﺭ ﺑﺪﻫﻨﺪ. = ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﮐﻪ ﺷﻬﺎ&= #65193;ﺕ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;،ﺃثر ﺑﺰﺭﮔﻰ ﺩﺭ اﻓ&#= 65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﺩﺍﺭﺩ. = ﻭ ﻟﺬﺍ ﺩﺳﺘﻮﺭ ﺗ&= #65240;ﻴّﻪ ﻭ ﺣﻔﺎﻇﺖ ﻭ ﺭﻋ= ﺎﻳﺖ ﺍﺣﺘﻴﺎﻁ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ، ﺃﻣﺮی= 17;ه اﻯ ﺍﻟﻬﻰ ﺑﺮﺍ&#= 65263; ﺁﻧﺎﻥ ﺍﺳﺖ. ﻋﻤ= ﻠﺎ ﺁﺯﺍﺩﻯ ﻭﺍﻗﻌ&#= 65264; ﺍﻧﺴﺎﻥ ﭘس ﺍﺯ &= #65187;ﺼﻮﻝ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65261; ﮐﺴﺐ ﻋﻘﻞ ﮐﻠّ&#= 65264;، ﻭ ﻣﻌﺼﻮﻣﻴّﺖ &#= 65165;ﺯ ﻣﺴﺌﻮﻟﻴّﺘﻬA= 166;ﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﮐ= ﺴﺐ ﺷﺎﻳﺴﺘﮕﻰ ﺭﺟ&#= 65228;ﺘﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ. ﻭ ﺍﻳﻦ ﺁ= ;ﺯﺍﺩﻯ ﺍﻳﺪﺁﻝ ﻭﺗﺎﺭ&#= 65267;ﺨﻰ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﺑ= ﺸﺮﻯ ﺍﻧﺴﺎﻥ، ﺑﺮﺍ= 5263; ﺧﻮﺩ ﻭﭼﻨﺪﺳﺎ&#= 65247;ﻚﻣﻴﺒﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻓﻠ= ﺎﺳﻔﻪ ﻣﺎﺩﻯ ﺑﺎﺯ ﺧﻠ&= #65218; ﻣﺒﺤث ﺩﺍﺭﻧﺪ &#= 64400;ﻪ ﺣﺮﻳّﺖ ﻭ ﺁﺯﺍ&#= 65193;ﻯ ﺟﻤﻌﻰ ﺑﺮﺗﺮ ﺍ&= #65199;ﺁﺯﺍﺩﻯ ﻭ ﺍﺭﺍﺩﻩ ﻓﺮﺩ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣ= ﺎﻟﻴکه ﺁﺯﺍﺩﻯ ﻓﺮﺩﻯ &= #65259;ﺴﺘﻪ ﻣﺮﮐﺰﻯ ﺁﺯﺍﺩ&#= 65263; ﺟﻤﻌﻰ ﺍﺳﺖ. ﺍﻳ= ﻦ ﺍﺩﻋﺎ ﺗﻨﻬﺎ ﺩ&= #65197; ﺍثر ﺁﺯﺍﺩﻯ ﻭ &#= 65165;ﻣﻨﻴّﺖ،ﺑﺮ ﻣﺼﻠﺤﺖ ﺟﻤﻌﻰ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺻﺎﺩﻕ ﺍ&= #65203;ﺖ. ﻭﺍﻟّﺎ ﺁﺯﺍﺩ= 5263; ﺍﻓﺮﺍﺩ ﻏﻴﺮﺳ&#= 65166;ﻟﻚ،ﻋﻤﻠﺎ ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ &= #65227;ﻘﺪﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺍﺳﺖ. ﻭﺧﻮﺩ ﺍﺗ= ﺤﺎﺩ ﻧﺎﻣﻘﺪّس ﻋﻘA= 194;ﻩ ﻫﺎ ﺍﻓﺮﺍﺩ ﺍﺳ&= #65174;. ﻧﻴﺮﻭﻯ ﻋﻈﻴﻢ &= #65191;ﺮﺍﺏ ﮐﻨﻨﺪﻩ ﺣﺎﺻﻞ &= #65251;ﻴﺸﻮﺩ. ﻣﺎﻧﻨﺪ ﺍﺗﺤﺎ&#= 65193; ﺁﺩﻡ ﮐُﺸﺎﻥ ﺩ&#= 65197; ﺳﺎﺯﻣﺎﻧﻬﺎﻯ &#= 65251;ﺎﻓﻴﺎﺋﻰ، ﻭﻳﺎ ﺍﺗﺤﺎﺩﺁ&#= 65191;ﻮﻧﺪﻫﺎﻯ ﻣﺘﻌﺼّﺐ ﻣﺬﻫ= 5170;ﻰ،ﮐﻪ ﺍﺗﺤﺎﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﺎﻣﻘﺪّس ﻭﺑﺮﺧﻠﺎﻑ ﻇﺎ&#= 65259;ﺮ ﻣﻘﺪّس ﺁﻥ ﻣﻴ= 5170;ﺎﺷﺪ. ﮐﻪ ﻣﻨﺠﺮﺑﮑﺸ&#= 65176;ﺎﺭ ﻣﻌﺘﻘﺪﺍﻥ ﻣﻨ&#= 65188;ﺮﻑ ﺩﺭ ﻣﺬﺍﻫﺐ ﺩﻳ&= #64405;ﺮ ﻣﻴﺸﻮﺩ. ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ،ﺁﻧ@= 405;ﺎﻩ ﻗﺎﺗﻞ ﻭ ﻣﻘﺘﻮ&= #65245; ﺩﺭ ﺟﻬﻨﻢ ﺧﻮﺍ&= #65259;ﻨﺪ ﺑﻮﺩ. ﮔﺮﭼﻪ ﻫﺮ= ﺩﻭ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ ﻣ= ﻴﺒﺮﻧﺪ. ﻭ ﻣﻘﺘﻮﻟﻴﻦ ﺧ&= #65262;ﺩﺭﺍ ﺷﻬﻴﺪ،ﻭ ﻗﺎﺗ= 5248;ﺎﻥ ﻣﻘﺘﻮﻟﻴﻦ ﺭﺍ &= #64400;ﺎﻓﺮ ﻭ ﺟﻬﻨّﻤﻰ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ. ﺩﺭ ﻭﺍﻗﻊ ﺁﺯﺍ&= #65193;ﻯ ﻓﺮﺩﻯ ﻭﺟﻤﻌﻰ &= #65267;ﻚ ﻣﻔﻬﻮﻡ ﻋﻘﻠﻰ &= #65169;ﺮﺣﺴﺐ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ،ﺣﺎﮐﻢ ﺑﺮﻋﻘﻞ ﻫﻤﮕﺎ&#= 65255;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺁﺯ= ﺍﺩﻯ ﺗﻨﻬﺎ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﻫﺮﮔﺰ ﻓﺘﻮﺍﻯ &= #65251;ﺮﮒ ﻭﺿﺮﺭ ﺑﮑﺴﻰ ﻧ&= #65252;ﻴﺪﻫﻨﺪ. ﮐﻪ ﺣﺘﻰ ﺣﺸﺮﺍ&= #65173; ﺭﺍ ﺁﺯﺍﺭ ﻧﻤﻴ&= #65194;ﻫﻨﺪ،ﮐﻪ ﻣﺨﻠﻮﻕ ﺧﺪﺍ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻨﺎﻓﻖ ﺧﻮﺩﺭﺍ،ﮐﻪ ﺑ= 5198;ﺧﻠﺎﻑ ﭘﻴﻤﺎﻥ ﻭ ﺳﻮﮔ&= #65256;ﺪ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻃﺮﺩ ﻧﻤﻰ ﻧA= 252;ﺎﻳﻨﺪ. ﻣﮕﺮ ﻋﻠﻨﺎ ﺧﻠ&= #65166;ﻑ ﮐﺎﺭﻯ ﮐﻨﻨﺪ. ﭼ= ﻮﻥ ﻟﻄﻤﻪ ﺑﮑﺎﺭ ﺳ&= #65248;ﻮﻙ ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﻴﺰﻧﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﻃﺮﺩ ﺁﻧﻬﺎ، ﺑ&#= 65166;ﺯﻫﻤﺎﻥ ﺧﻮﺍﺳﺘﻪﺧﻮﺩ &#= 65251;ﻨﺎﻓﻘﻴﻦ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺻﻒ= ; ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻳﺎ ﻓﻴﻠ&= #65204;ﻮﻓﺎﻥ ﻣﺎﺩﻯ،ﻭﻳﺎ ﺣ= 4401;ّﺎﻡ ﺳﻴﺎﺳﻰ ﻭﻧﻈﺎ&#= 65251;ﻰ ﺩﺭ ﺁﻣﺪه اﻧﺪ. &= #64400;ﻪ ﺑﺮﺧﻠﺎﻑ ﻣﻨﺎ&#= 65235;ﻊ ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ &= #65261;ﺳﻠﻮﻙ ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. = ﭼﻮﻥ ﺁﻧﻬﺎ ﺭﺍ ﻃﺮﺩ = ﮐﺮﺩﻩ،ﻭ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ &= #64400;ﻪ ﺟﺎﺳﻮﺳﻰ ﺩﺭﻭ&#= 65247;ﺎﻳﺖ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ&#= 1548;ﻭ ﺑﻨﻔﻊ ﺩﺷﻤﻨﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺍﺩﺍﻣﻪ ﺧﺪﻣﺖ &= #65255;ﻤﺎﻳﻨﺪ. ﺧﻠﺎﺻﻪ ﺗﺮﻙ ﺍ&= #65191;ﺘﻴﺎﺭ ﺩﺭﺍﻧﺴﺎﻥ ﻋﺎ&#= 65239;ﻞ ﻭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ = ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ&#= 1548;ﺑﺎ ﻫﺮ ﻭﻟﺎﻳﺖ ﺷﺸ&= #64405;ﺎﻧﻪ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ. ﮐﻪ ﻫﺮ ﻭ= ;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ، ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮ&= #65175;ﺮ ﻭﺟﺪﻳﺪ ﺍﻟﻬﻰ &= #65251;ﻴﺮﺳﺎﻧﺪ. ﻭﭘس ﺍﺯ ﺗﺠﺪﻳ&#= 65194; ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ،که ﺪﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺑﺸﺮﻯ ﭘﻴﺎﻣﺒ&#= 65198; ﮔﻮﻧﻪ ﺩﺍﺷته = 578;ﻧﺪ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺑﺎ= ﺭ ﺳﺮﮐﺸﻰ ﮐﻨﺪ،= 5193;ﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺗﻤ&#= 65166;ﻡ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺷ&#= 65260;ﻮﺩﻯ ﻭﺗﮑﺎﻣﻠﻰ ﭘﻴ&#= 65208;ﻴﻦﺭﺍﺍﺯﺩﺳʋ= 74;ﻣﻴﺪﻫﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﻗﺮﻥ ﻫﻔﺪﻫﻢ ﻣ&= #65268;ﻠﺎﺩﻯ ﺟﻨﮓ ﻓﻠﺴﻔﻰ ﻭ = ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5242; ﻓﻠﺎﺳﻔﻪ ﻭ ﭘﻴ&= #65198;ﻭﺍﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻧﻬﺎ، ﺑﺮᥴ= 5;ی اﺭﺍﺩﻩ ﺁﺯﺍﺩ &#= 65235;ﺮﺩ ﺩﺭ ﺟﺎﻣﻌﻪ،ﺑ= 5166; ﻣﺨﺎﻟﻔﻴﻦ ﺁﻧ&#= 65260;ﺎ ﺩﺭ ﺑﻴﻦ ﻗﺪﺭﺗ&= #65252;ﻨﺪﺍﻥ،ﺑﺎﻇʌ= 60;ﻮﺭ ﻋﻠﻮﻡ ﺗﮑﻨﻮﻟ&#= 65262;ﮊﻯ ﺗﺸﺪﻳﺪ ﻳﺎﻓﺖ. = ﻧﺰﺍﻋﻰ ﺑﻴﻦ ﺩﻭ ﺑﺨﻄﺎ = ﻓﻬﻤﻴﺪﻩ ﺍﺯ ﻣﻌﻨﻰ (ﺁﺯﺍ= ﺩﻯ ﻓﺮﺩﻯ) ﻭ( ﺁﺯﺍﺩ= ;ﻯ ﺟﻤﻌی) ﺪﺭ( ﺁﺯﺍ= ﺩﻯ ﺍﻟﻬﻰ) ﻣﻴﺒﺎﺷ&= #65194;. ﺯﻳﺮﺍ ﺍﮐﺘﺸﺎ&#= 65233; ﻗﻮﺍﻧﻴﻦ ﻋﻠﻤ&#= 65264;، ﺗﺤﮑّﻢ ﻣﻨﻈّA= 250; ﺩﺭ ﺍﻣﻮﺭ ﻣﺎﺩ&= #65263; ﺍﺳﺖ. ﻭﻯ ﺩﺭ ﺻﺪ= ;ﺩ ﺗﺤﮑّﻢ ﺩﺭ ﺍﻣ&#= 65262;ﺭ ﻣﻌﻨﻮﻯ ﺟﺎﻣﻌ&#= 65258; ﮔﺮﺩﻳﺪ. ﺩﺭﺣﺎ&= #65247;ﻴکه ﺒﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻧﻮﻋﻰ ﺍﻭ،ﮐﻪ &#= 65207;ﺎﻳﺴﺘﻪ ﻧﻮﻉ ﺑﺮﺗﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65193;ﺭ ﺟﻬﺎﻥ ﺷﻮﺩ،ﻫ= 5268;ﭻ ﺗﺄثیرﻯ ﻧﺪﺍʋ= 97;ﺩ. ﻭﻟﻮ ﻗﻮﺍﻧﻴﻨ&#= 65264; ﺑﺮﺍﻯ ﺍﻣﻮﺭﻣ&#= 65228;ﻨﻮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548; ﻭﻟﻰ ﺩﺭ ﺑﺎﺭﻩ = ﺍﻣﻮﺭ ﻣﻴﻨﻮﻯ ﻭ ﺍﻟﻬ&= #65264; ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﺻﺎﺩﻕ ﻧﻴﺴﺖ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻭﺍﻭﻟﻴ&#= 65166;ﻯ ﻣﺮﺑّﻰ ﭼﻨﺪ ﺳ&#= 65166;ﻟﻚ ﺧﻮﺩ، ﺑﺎ ﻣﺴﺎ&#= 65163;ﻞ ﻣﺨﺘﻠﻒ ﺭﻭﺍﻧ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﺭﻭﺑﺮﻭ ﻫﺴﺘﻨ&#= 65194;. ﭘس ﻗﺎﻧﻮﻥ ﮐﻠ&#= 1617;ﻰ ﻭ ﺟﻤﻌﻰ ﻣﻄﺮﺡ = ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻗﺎﻧﻮﻥ &= #65169;ﺮﺍﻯ ﻫﺮ ﻣﻮﺭﺩ ﻭ ﻫﺮ= ﭘﺪﻳﺪﻩ ﻭ ﻫﺮ ﺭُﺧﺪﺍﺩ&#= 1548;ﻭ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﺭ = ﻫﺮ ﻟﺤظه اﻯ،ﻗﺎ᥽= 5;ﻮﻥ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﻟ= ﺎﺯﻡ ﺩﺍﺭﺩ. ﮐﻪ ﻃﺒﻴ= ﺐ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻧ&#= 65204;ﺨﻪ ﮐﻠّﻰ،ﻭ ﺑﺮﺍA= 263; ﺗﻤﺎﻡ ﺑﻴﻤﺎﺭ&#= 65165;ﻥ ﻭ ﻫﻤﻪ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺯﻣ= ;ﺎﻧﻬﺎ ﻭﺑﻴﻤﺎﺭﺍﻥ ﺑ&#= 65194;ﻫﺪ. ﮐﻪ ﻫﺮﮐس ﻭﺿﻊ &= #65169;ﻴﻤﺎﺭﻯ ﻭﺩﺭﺟﻪ ﺑﻴﻤﺎ&#= 65197;ﻯ ﻭ ﺩﺭﺟﻪ ﺷﻔﺎﻳ&= #65166;ﺑﻰ ﻭ ﻳﺎ ﺑﺪﺗﺮ ﺷﺪ= نی ﺪﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ= ﺯ ﻧﺴﺨﻪ ﻋﻠﺎﺟﻰ &= #65191;ﺎﺹ ﺩﻳﮕﺮﻯ ﻟﺎﺯﻡ &= #65251;ﻴﺸﻮﺩ ﺑﻔﺮﺽ ﺍﻳﻨﮑﻪ &= #64344;ﺰﺷﻚ ﺍﺧﺘﻴﺎﺭ ﻧﺴﺒ&#= 65264; ﻭﺑﺮﺣﺴﺐ ﺗﺠﺮ&#= 65169;ﻪ ﻃﺒّﻰ،ﻭﺩﺭﺟʌ= 58; ﭘﻴﺸﺮﻓﺖ ﻋﻠﻢ ﻃﺐ ﺑﺎﺷﺪ&= #1548;ﻭﻟﻰ ﺑﻤﺮﻭﺭ ﺯﻣﺎﻥ &= #65191;ﻄﺎﻯ ﺣﮑﻤت هاﻯ ﺍﻃA= 170;ﺎ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩ&#= 65193;. ﺷﺎﻳﺪ ﺍﻧﺴﺎﻥ &= #65169;ﺘﻮﺍﻧﺪ ﺑﺎ ﻗﻮﺍﻧﻴﻦ ﻋ&= #65248;ﻤﻰ ﻃﺒﻴﻌﺖ ﺭﺍ ﻣﻬ&= #65166;ﺭ ﮐﻨﺪ،ﻭ ﻳﺎ ﺑﺨ&#= 65262;ﺍﻫﺪ ﺳﺘﻤﮕﺮﺍﻧﻪ ﺑ&#= 65198;ﺍﻯ ﺑﺮﺧﻰ ﻳﺎ ﺍﮐث&#= 1585;ﻳّﺖ ﺟﺎﻣﻌﻪ،ﺍثرᥴ= 5;ﺕ ﻣثبت ﺩﺍﺷﺘﻪ A= 169;ﺎﺷﺪ. ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ &= #65211;ﺎﺣﺐ ﻫﺴﺘﻰ ﮐﻪ ﺩﺭﻣ&= #65170;ﺪﺃ ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻭ ﺧﻠﻘﺖ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺑﻮﺩﻩ،ﻭﺩﺭ ﺗ= 5262;ﻟﺪ ﻓﻌﻠﻰ ﻧﻴﺰ ﺳﺮ&= #65255;ﻮﺷﺖ ﻣﻨﺎﺳﺐ ﺑﺎﻟﻔ&#= 65228;ﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ،A= 169;ﺮﺣﺴﺐ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﻗﺒﻠﻰ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ. ﺑﺮﺣﺴﺐ ﻗﻮﺍﻧ&#= 65268;ﻦ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺍ&#= 65247;ﻬﻰ ﮐﻪ ﺑﺸﺮ ﺍﺯ ﺁﻥ= ﺳﺮ ﺩﺭ ﻧﻤﻴﺂﻭﺭﺩ. = ﻭﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ ﺍﻣ&#= 65262;ﺭ ﺍﻟﻬﻰ ﺗﻮﺍﻥ ﺁ&= #64404;ﺎﻫﻰ ﻧﺪﺍﺭﻳﻢ،ﻃﺒA= 268;ﻌت کاﺭ ﺧﻮﺩﺭﺍ ﺑ= 5188;ﻘﻴﻘﺖ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﻋﻠﻰ ﺭﻏﻢ ﺍﺧ= ﺘﻴﺎﺭ ﺁﺯﺍﺩ ﻫﺮ ﺍﻧﺴ&= #65166;ﻥ،ﺑﺮﺍﻯ ﺑﺪﮐﺎﺭﻯ ﻭ ﺟﻬ&= #65256;ّﻢ ﭘﺮﻭﺭﻯ ﺧﻮﺩ، &#= 65169;ﺎﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺗ&= #65262;ﻟﺪﺍﺕ ﻣﮑﺮﺭ ﺩﺭ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ= ﺑﺪﺗﺮ، ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﭘ&= #65268;ﺶ ﻣﻴﺒﺮﺩ. ﻭ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺑﺮﺍﻯ ﮐ&= #65248;ﻴﻪ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ &= #65251;ﻮﺟﻮﺩﺍﺕ،ﺣʋ= 76;ﻰ ﺍﻧﻮﺍﻉ ﺃﺗﻤﻬ&#= 65166; ﻭﻣﺮﺍﺗﺐ ﺃﺷﻴ&#= 65198;ﻯ ﻭ ﺗﺤﺖ ﺃثیرﻯ= 48;ﭼﻪ ﺭﺳﺪ ﺑﮕﻴﺎﻫﺎ&#= 65253; ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ = ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺣﺘﻰ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65169;ﻰ ﻧﻬﺎﻳﺖ، ﺍﺟﺮ= 5165; ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﺁﺯﺍﺩﻯ ﻓﺮﺩﻯ ﻣﺨﺎﻟﻒ &= #65191;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﻓﻄ&= #65198;ﺕ ﺧﻮﺩ،ﮐﻪ ﺗﻨﻬ= 5166; ﺧﻮﺍﺳﺘﻪ ﺍﻟﻬ&#= 65264; ﺍﺯ ﻫﺮ ﺭﻭﺣﻰ،&#= 65169;ﺨﺼﻮﺹ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺻ&= #65166;ﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻭ ﻋﻘ&= #65246; ﻧﻮﻋﻰ ﻣﺨﺎﻟﻔ&#= 65174; ﺑﺎ ﺁﺯﺍﺩﻯ ﺧﻮ&= #65193; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﺮﮔﺰ ﺗﺄثیرﻯ ﻫﻢ ﺩA= 197; ﺟﺒﺮ ﺍﻟﻬﻰ ﻭ ﺍ= ﻟﺰﺍﻡ ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎ&#= 65253; ﮐﻦ ﻓﻴﮑﻮﻥ ﻧﺪ&= #65165;ﺭﺩ. ﻭﺟﺒﺮ ﺫﺍﺗﻰ ﻭ = ﻧﻔﺴﺎﻧﻰ ﺍﻧﺴﺎﻥ،ﺗﻮﻫ= 17;ﻢ ﺁﺯﺍﺩﻯ ﺍﺭﺍﺩ&#= 65257; ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻨ&= #65224;ﺮ ﺁﻣﺪﻩ ﺍﺳﺖ. ﺟﺒ= ﺮ ﻭﺗﺤﻤﻴﻞ ﻋﻘﺪ&#= 1607; ﻫﺎ ﻭ ﮐﻢ ﻋﻘﻠﻰ= ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺁﺯﺍﺩﺍﻧﻪ ﻋﺪ&#= 65249; ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﻧﻮﻉ ﻭﻣﻘﺎ&= #65251;ﻰ ﮐﻪ ﻫﺴﺖ، ﺍﻧﺘ&#= 65192;ﺎﺏ ﺑﺪ ﻧﻤﻮﺩﻩ ﺍﺳ&= #65174;. ﻭﺁﺯﺍﺩﻯ ﺍﻭ ﻋ&= #65252;ﻠﺎ ﺟﺒﺮﻯ ﻧﻔﺴﺎﻧ&#= 65264; ﻭﺫﺍﺗﻰ ﺍﺯ ﻣﻘ&= #65166;ﻡ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ &= #65169;ﺸﺮﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﭘ= س ﺷﺎﻳﺴﺘﻪ ﮐﺎﺭ&#= 65251;ﺎﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ می گرﺩﺩ. ﮐﻪ ﺑﺎ ﺷ&= #65192;ﺼﻴّﺖ ﻭ ﮐﺮﺍﻣﺎﺕ ﺩﻳ&= #64405;ﺮﻯ،ﻣﺠﺪﺩﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ. ﺗﺎ ﺁ= ﻧﻬﺎ ﺁﺯﺍﺩﺍﻧﻪ ﺗﺮ&#= 65241; ﺁﺯﺍﺩﻯ ﺧﻮﺩ ﺑ&= #65256;ﻤﺎﻳﻨﺪ. ﻭﺑﺪﺗﺮ ﺍﻳﻨﮑ&#= 65258; ﺍﺯ ﺟﺒﺮ ﺫﺍﺗﻰ = ﺑﺸﺮﻯ ﺧﻮﺩ، ﮔﺮﻓﺘﺎ= 5197; ﺟﺒﺮ ﻧﻮﻋﻰ ﺣﻘ&= #65268;ﺮﺗﺮ ﺩﺭ ﻣﺴﺦ ﻭﻧﺴﺦ = ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻃﻠ= ﺴﻢ ﻭ ﺯﻧﺪﺍﻥ ﮊﻧﺘ&= #65268;ﮑﻰ ﺭﻭﺡ،ﺩﺭ ﻫﺮﻧ= 5262;ﻋﻰ ﮐﻪ ﻫﺴﺖ ﻭ ﻣﺸﮑ= ﻠﺎﺕ ﺁﻥ،ﺗﺎﺯﻩ ﻭﺍ= 5197;ﺩ ﻃﻠﺴﻢ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ ﺑﻌﺪﻯ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭ ﺍﻧﺴﺎﻥ ﺑﺸﺮ&= #65263; ﻧﻴﺰ ﻭﺍﺭﺩ ﻃﻠ&= #65204;ﻢ ﮊﻧﺘﻴﮑﻰ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺸﻮﺩ. = ﻭﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺯ = ﻫﺮ ﻃﻠﺴﻢ ﻧﻮﻋﻰ، &#= 65169;ﺎ ﺭﻧﺞ ﺑﻠﺎﻳﺎﻯ &= #65203;ﻠﻮﮐﻰ ﻭﺍﻣﺘﺤﺎﻧﺎﺕ &#= 64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ،ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ ﺑﮑﻤﺎ&#= 65245; ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺧ&= #65262;ﺩ ﻳﻌﻨﻰ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ، ﮐﻪ ﺩﺭ ﺑﺸﺮﻳّ&#= 65174; ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﮔﺒﺮﻳﺎﻝ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺁﻧﮕﺎﻩ ﺗﻮﻟﺪ &= #65169;ﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺩﻳﮕﺮ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span><sp= an style=3D'mso-spacerun:yes'> </span>ﻭ ﺑﺪﻳ&#= 65254; ﺗﺮﺗﻴﺐ ﺑﺎ ﺩﻳ&= #65194;ﻥ ﺃثر ﻣثبت ﻭﻣ᥽= 6;ﻔﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65175;ﺰﮐﻴﻪ ﺷﺪﻩ ﻳﺎ ﺗﺰﮐﻴ&= #65258; ﻧﺸﺪﻩ،ﻋﻤﻠﺎ = 4380;ﻴﺰﻯ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎ&#= 65197; ﻭﺍﻗﻌﻰ،ﺁﺯﺍA= 193;ﻯ ﺍﺧﺘﻴﺎﺭ ﻭ ﺑﺮ&= #64404;ﺰﻳﺪﻥ ﺩﺭﺳﺖ ﻭﻣﻌﻘﻮ&#= 65245; ﺍﻣﮑﺎن ﻨﻤﻰ ﮔ&#= 65196;ﺍﺭﺩ. ﻣﮕﺮ ﺍﻧﺴﺎﻥ ﺁ&= #65199;ﺍﺩﺍﻣﻪ ﻣﻴﺘﻮﺍﻧﺪ،ﻳ@= 401;ﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﺍ= ﻩ ﺭﺍ ﺁﺯﺍﺩﺍﻧﻪ&#= 1548; ﻣﻨﺎﺳﺐ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﭘﺎﮐﻰ ﺁﻟﻮﺩ&#= 64404;ﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﺧﻮ&= #65193; ﺑﺮﮔﺰﻳﻨﺪ. ﺍﺧ&= #65176;ﻴﺎﺭ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﺭ&= #65261;ﺡ ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 4401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ،ﮐﻪ ﺯﺣﻤﺘ= 5264; ﻫﻢ ﻧﺪﺍﺭﺩ. ﭼﻮ= ﻥ ﺳﻘﻮﻁ ﺳﻨﮕﻰ ﺍ&= #65199; ﻗﻠﻪ ﮐﻮﻩ ﺑﺘﻪ = ﺩﺭﻩ،ﮐﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻗﻂ ﺷﺪﻩ، ﻟﺬﺗﻰ ﻧ&#= 65268;ﺰﺑﻬﻤﺮﺍﻩ ﺩﺍﺭﺩ. ﻭﻳﺎ ﺍﺧ= ﺘﻴﺎﺭ ﺑﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺧﺘﻴ= ;ﺎﺭﻯ،ﺑﻘﺼﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻭﺣﺪ ﺃﻗﻞ ﺑﺮﺍ&= #65263; ﺯﻣﺎﻧﻰ ﮐﻮﺗﺎ&#= 65257;،ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ ﻭﭘﻴﻤﺎ&#= 65253;،ﺗﺤﺮﻳﻢ ﺁﺯﺍﺩﻳﻬﺎ ﺑﺮ&#= 65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ، ﺁﻧ= 4405;ﺎه ﺒﺸﻬﻮﺩ ﺑﺮﺗﺮ &= #65261;ﻳﺎﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭﻗ&#= 65166;ﺋﻢ ﺭﻭح اﻟﻘﺪس بž= 5;ﺳﻨﺪ، ﺗﺎ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﻧﺪ. ﻭﺍﮔﺮ ﺑﺨﻠﻖ ﻫ&= #65250; ﺑﺎﺯﮔﺸﺘﻨﺪ، = 5193;ﺍﺭﺍﻯ ﺗﻔﻮﻳﺾ ﻭﺍﺧﺘ&#= 65268;ﺎﺭﺍﺕ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻧﻴ&= #65200; ﻣﻴﮕﺮﺩﻧﺪ. ﻭﺧ&= #65262;ﻳﺸﺘﻦ ﻧﻴﺰ ﻣﻌﺼﻮﻡ ﺍ&= #65199; ﻫﺮ ﮔﻨﺎﻩ ﻭﻭﻇ&= #65268;فه ای هستند. ﮐﻪ ᥷= 3;ﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺩ&= #65165;ﺷته اﺳﺖ. ﺣﺘﻰ ﺧﻄﺎ&= #65263; ﺍﺗﻔﺎﻗﻰ ﺍﻳﻦ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﻣﻌﺼﻮﻡ &= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﺣﻄ= 5166;ﻳﺶ ﻧﻴﺰ ﺍﺯ ﻧﻈﺮ ﺩ= ﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﺩﺭﺳﺖ ﻣﻴﺒﺎﺷ&#= 65194; ﮔﻮﺋﻰ ﺧﻄﺎﺋﻰ &= #65193;ﺭ ﮐﺎﺭ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻧﻴﺴﺖ. ﻭﺍﻳﻦ ﺩ= ﻳﮕﺮﺍﻥ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﺿ&= #65228;ﻴﻒ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺮ ﺧﻮﺩ ﺧﻄA= 166; ﻣﻰ ﺑﻴﻨﻨﺪ. ﻭ ﺧﻄﺎ= ﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﮐﺎﺭ = ﺳﺎﻟﻚ ﻣﻴﮕﻮﺋﻴﻢ، ﻭ= 606;ه ﺒﺮﺍی اﺟﺘﻤﺎA= 225;. ﮐﻪ ﺧﻄﺎﻯ ﻏﻴﺮ = ﺳﺎﻟﮑﺎﻥ ﻋﺪﻡ ﺭﻋﺎﻳﺖ ﻗ&= #65262;ﺍﻧﻴﻦ ﻭﻗﺮﺍﺭﺩﺍﺩﻫ= 5166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ،ﻭ = 5187;ﺘﻰ ﻋﺮﻑ ﻭ ﻋﺎﺩﺍﺕ = ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﻠ&= #65166;ﻝ ﻭﺣﺮﺍﻡ ﻭ ثوﺍ= 5167; ﻭ ﮔﻨﺎﻩ،ﮐﻪ ﺃ&#= 65255;ﺒﻴﺎ ﮔﻔته اﻧﺪ، ﺗʌ= 56;ﻬﺎ ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻟ&= #64401;ﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﺎ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺻﺎﺩﻕ ﺍ&= #65203;ﺖ. ﻭ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺑﺪ&#= 65165;ﻥ ﺍﺻﺮﺍﺭ ﻣﻴﻮﺭ&#= 65199;ﻧﺪ. ﻭﺣﺘﻰ ﺭﻋﺎﻳﺖ &= #65193;ﻗﻴﻖ ﺣﻠﺎﻝ ﻭﺣﺮﺍﻡ &= #65153;ﺧﻮﻧﺪﻫﺎﻯ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168;، ﺑﺎﺯ ﻫﻴﭻ ﺗﺄث&#= 1740;رﻯ ﻣثبت ﺩﺭ ﺗﮑﺎA= 251;ﻞ ﺭﻭﺡ ﻧﺪﺍﺭﺩ. ﺑ= ﺎﻟﻌﮑس ﺑﺎﻋث ﺷﺮﻙ ﻭﻗ&#= 65260;ﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﻴ&= #64405;ﺮﺩﺩ. ﭼﻮﻥ ﺍﺭﺗﺒﺎﻃ&#= 65264; ﺑﺎ ﺧﺪﺍﻭﻧﺪ،= 5165;ﺯ ﻃﺮﻳﻖ ﺍﺭﺗﺒﺎ&#= 65217; ﺑﺎ ﻳﻚ ﻭﻟﻰﺍﻟ&= #65260;ﻰﺑﻤﻌﺮﻓﻰﺧA= 194;ﺍﻭﻧﺪﻧﺪﺍﺭﻧ= ;ﺪ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻣﺴﺄﻟﻪ ﻭﺟﻮﺩ ﻗﻮﺍﻧﻴ&#= 65254; ﻃﺒﻴﻌﻰ،ﺑﻨﻈA= 198; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﺣﺘﻰ ﻗﺎﻧﻮﻧﻰ ﻫﻢ ﻭ&= #65183;ﻮﺩ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﻫﺮ ﻣﻮﺭﺩ ﺩﺭﻫﺮ ﭘ&= #65194;ﻳﺪﻫﺎﻯ،ﻗﺎʌ= 55;ﻮﻥ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻧ&= #65252;ﻴﺘﻮﺍﻧﺪ ﺗﻔﺎﻭﺕ ﻗﻮﺍﻧ&#= 65268;ﻦ ﻓﺮﺩﻯ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺗﺸﺨﻴﺺ ﺑﺪﻫﺪ. = ﻭ ﺻﺤﺒﺖ ﺍﺯ ﻗﻮﺍ&= #65255;ﻴﻦ ﮐﻠّﻰ ﻃﺒﻴﻌﻰ &#= 65251;ﻴﮑﻨﺪ. ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﻴﺰﻳ= ;ﻚ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﻮ&= #65165;ﺭﺩﻯ ﻫﺴﺖ،ﮐﻪ ﻫﺮﻳ= 5242; ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﻭﺑﺮﺍﻯ ﻳﻚ ﺑﺎ&= #65197; ﺩﺍﺭﺩ ﺣﺘﻰ ﻗﻮ&= #65165;ﻧﻴﻦ ﻣﻌﺮﻭﻑ ﺩﺭ ﻓﻴ&= #65200;ﻳﻚ،ﭼﻮﻥ ﻧﻮﺭ ﻭ ﺑﺮﻕ ﻭ ﺣ= ;ﺮﮐت ﻮﻏﻴﺮﻩ، ﻓﺮﺍ= 5261;ﺍﻥ ﺷﺮﺍﻳﻂ ﻧﺎﺷﻨ&#= 65166;ﺧته اﻯ ﺑﺮﺍﻯ ﺗﺠﺮ&#= 65169;ﻪ ﮐﻨﻨﺪﻩ ﻓﻴﺰﻳ&#= 1705; ﻭ ﺷﻴمی ﻫﺴﺖ،@= 400;ﻪ ﭼﻮﻥ ﺷﻨﺎﺧﺘﻨ&#= 65264; ﻧﻴﺴﺘﻨﺪ ﻧﺎﺩ&#= 65267;ﺪﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;. ﻭﻫﻤﻴﺸﻪ ﺩﻭ ﺩ&= #65261;ﺗﺎ،ﻣﺤﺼﻮﻝ ﭼﻬﺎﺭ ﺩﺭﻋﻤﻞ &= #65255;ﻤﻴﺪﻫﺪ. ﺍﮔﺮ ﺩﺭ ﺗﺼﻮﺭ = ﺭﻳﺎﺿﻰ ﺑﺪﻫﺪ. ﺣﺘﻰ ﺩﺭ= ﺗﺼﻮﺭ ﺫﻫﻨﻰ ﻧﻴﺰ ﻣﻌ&= #65268;ﺎﺭﻫﺎﻯ ﻣﺤﺎﺳبه ﻤﺘﻔA= 166;ﻭﺕ، ﭘس ﻧﺘﺎﻳﺞ ﻣﺤ&#= 65166;ﺳﺒﺎﺕ ﺭﻳﺎﺿﻰ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺑﻘﻮﻝ ﺍﻧﺸﺘﻦ ﻗﻮﺍﻧ&#= 65268;ﻦ ﺟﻬﺎﻥ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺑﺴﻴﺎﺭ ﺭﻳﺰ ﭼ&= #65262;ﻥ ﺃﺗﻤﻬﺎ ﻭﻣﺎﺩ&#= 65261;ﻥ ﺃﺗﻤﻬﺎ،ﻏﻴﺮ = 5165;ﺯ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰ&#= 65267;ﻚ ﺟﻬﺎﻥ ﻣﻌﻤﻮﻟ&#= 65264; ﻣﺎ ﺍﺳﺖ. ﻭ ﺣﺘﻰ= ; ﻏﻴﺮ ﺍﺯ ﺟﻬﺎﻥ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺑﺰﺭﮒ ﮐﻬﮑﺸﺎ&#= 65255;ﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﺭ&= #65165; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑ&#= 65236;ﻬﻤﻴﻢ ﻭ ﺗﺠﺮﺑﻪ ﮐﻨﻴ&= #65250; ﻭﻟﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﻴﻢ ﺗﻔﺎﻭﺗﻬﺎ ﺩﻭ &= #65175;ﺠﺮﺑﻪ ﺩﺭﻳﻚ ﺳﻄﺢ ﻭﺟ&= #65262;ﺩی ﺮﺍ ﺩﺭﻳﺎﺑﻴﻢ. = ﮐﻪ ﺑﺪﺍﻧﻴﻢ ﻫﺮ ﭘ&= #65194;ﻳﺪﻫﺎﻯ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ، ﻭﺑﺮﺍﻯ ﻫﻤﺎﻥ &= #65267;ﻚ ﺑﺎﺭ ﺩﺍﺭﺩ. ﭼﻪ= ﺭﺳﺪ ﺑﻘﻮﺍﻧﻴﻦ ﺍﺣ&#= 65262;ﺍﻝ ﻭﺍﻓﮑﺎﺭ ﻭﺭؤ= 5267;ﺎ ﻭﺍﻣﻮﺭ ﺭﻭﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ،ﮐﻪ ﺑ= 5192;ﻮﺑﻰ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳ&= #65174;،ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺍﻧﺴ&= #65166;ﻥ ﺑﺮﺍﻯ ﻫﺮﻣﻮﺭ&#= 65193;ﻯ ﺍﺯ ﺍﻋﻤﺎﻝ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﻓﮑﺮﻯ ﻭﺩﺍﺧ&= #1604;ی ﺨﻮﺩ،ﻫﺮ ﺩﻭﺑ= 5166;ﺭ ﺁﻥ ﻣﺎﻧﻨﺪ ﻫﻢ = ﻧﻴﺴﺘﻨﺪ. ﭼﻪ ﺭﺳﺪ ﺩﺭ ﺩﻭ= ﺍﻧﺴﺎﻥ. ﻣﺎﻧﻨﺪ ﺷﮑﻞ ﺗ&= #65198;ﺍﮐﻢ ﺃﺑﺮﻫﺎﻯ ﺁﺳﻤ&#= 65166;ﻥ،ﮐﻪ ﻫﻴﭻ ﻟﺤظه اﻯ = 5193;ﺭ ﻫﺮ ﺯﻣﺎﻧﻰ،ﺩ= 5261;ﺷﮑﻞ ﻭﺍﺣﺪﻯ ﺩﺭﺃﺑ&#= 65198;ﻫﺎ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮ&#= 65193;. ﺯﻳﺮﺍ ﻋﻮﺍﻣﻞ &= #65207;ﺮﮐﺖ ﮐﻨﻨﺪﻩ ﺩﺭ ﺗﻐ&= #65268;ﻴﺮﺍﺕ ﺃﺑﺮﻫﺎ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﻫﺴﺘﻨﺪ. ﻭﺩﺭ ﻫ= ﺴﺘﻰ ﻧﻴﺰ ﺧﺪﺍﻭﻧﺪ &= #65193;ﻭ ﭼﻴﺰ ﻭ ﺩﻭﺣﺎﻝ = ﻭ ﺩﻭ ﺃﻣﺮ ﻭ ﺩﻭ ﻓ= ;ﮑﺮﻯ ﺭﺍ ﻣﺎﻧﻨﺪ ﻫﻢ = ﻧﻴﺎﻓﺮﻳﺪﻩ ﺍﺳﺖ. ﻭﻣﺪﺍﻡ ﺩ= ﺭﺍﺑﺪﺍﻉ ﺍﺳﺖ. ﻭ ﺍﺯ ﺍﺑﺪ= ;ﺍﻉ ﺧﻮﺩ ﻧﻴﺰ ﺗﻘﻠ&= #65268;ﺪ ﻧﻤﻰ ﻧﻤﺎﻳﺪ . ﭼ= ;ﻮﻥ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﺍﻧ= ﺴﺎﻧﻬﺎ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻫ&#= 65204;ﺘﻰ، ﺣﺘﻰ ﺩﺭ ﺍﻣﻮﺭ = ﻃﺒﻴﻌﻰ ﺗﮑﺎﻣﻠﺎﺕ ﻭﺗ&#= 65232;ﻴﻴﺮﺍﺕ ﻳﮑﺴﺎﻥ ﭘﻴﺶ ﻧ&= #65252;ﻴﺮﻭﻧﺪ. ﮐﻪ ﻗﺎﻧﻮﻥ ﮐﻠ&= #1617;ﻰ ﻭﺍﺣﺪﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﺑﻠﮑﻪ&= #65259;ﻤﻪ ﺗﺤﻮﻟﺎﺕ ﻭ ﺗﻐ&= #65268;ﻴﺮﺍﺕ ﺁﻧﻬﺎ ﻧﺴﺒﻰ،= 5261; ﺑﺮﺣﺴﺐ ﺧﻮﺩ ﻓ&= #65198;ﺩ ﻭ ﻫﺮ ﭘﺪﻳﺪﻩ ﻣ= ﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﻤﺎﻡ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻫﺴﺘﻰ ﻫﻤﮕﻰ ﻳ&= #64405;ﺎﻧﻪ ﻫﺴﺘﻨﺪ،ﻭﺑﺮA= 187;ﺴﺐ ﺗﮑﺎﻣﻠﻰ ﮐﻪ ﻳ&= #65166;ﻓته اﻧﺪ،ﭘﺸﺖ ﮔﺮA= 193;ﻥ ﺩﺭﺻﻔﻰ ﺍﺯ ﻋﺪ&= #65249; ﻣﺎﻧﻨﺪﻯ،ﺗﺎ = 5191;ﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﻧﺪ. ﻳﺎ ﺩﺭﺍﺑﺪﻳّ= 5174; ﻗﺮﺍﺭ ﺧﻮﺍﻫﻨ&#= 65194; ﮔﺮﻓﺖ. ﻭﻟﻰ ﺑﺎ= ﻳﻚ ﺗﻔﺎﻭﺕ ﻣﻬﻢ ﺩ&= #65197; ﻣﻮﺭﺩ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﮐﻪﺍﻣﮑﺎﻥʌ= 39;ﻬﻘﺮﺍﻧﻴﺰﺩﺍ= ﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5255;ﻤﻴﺘﻮﺍﻥ ﺍﻧﮑﺎﺭ ﮐﺮﺩ،= 4400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺧﻠ&#= 65166;ﻑ ﺩﻳﮕﺮ ﺍﻣﻮﺭ ﻫ&= #65204;ﺘﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﺁ&#= 65253;، ﻣﻴﺘﻮﺍﻧﺪ ﺧﺎ&#= 65197;ﺝ ﺍﺯ ﻣﺤﺪﻭﺩﻩ ﻋ&= #65248;ّﻴّﺖ ﻭ ﺳﺒﺒﻴّﺖ،ﮐA= 258; ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺟﺎﺭﻯ ﺍﺳﺖ، ﭘ&#= 65166; ﺑﻴﺮﻭﻥ ﺑﮕﺬﺍ&#= 65197;ﺩ. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65169;ﻴﻚ ﻧﺤﻮ ﮐﺎﺭﻯ ﻭ ﻗ= ﺪﺭﺗﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ= ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺭﺍ ﻋﺎ&= #65247;ﻢ ﺻﻐﻴﺮ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﮐﻞ ﻫﺴﺘﻰ ﻳﺎ ﻋ= ﺎﻟﻢ ﮐﺒﻴﺮ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩه اﻧﺪ. ﮔﺮﭼﻪ ﻃﺒ&= #65268;ﻌﺖ ﺑﺪﻧﻰ ﻭﺟﺴﻤﻰ &= #65165;ﻧﺴﺎﻥ، ﻫﻤﭽﻨﺎﻥ ﺍﺳﻴ&#= 65198; ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ﺖ ﻭ ﻋﻠّﻴّﺖ ﻣﻴ= 5170;ﺎﺷﺪ، ﻭﻟﻰ ﺩﺭ ﻃﺒﻴﻌ&= #1578; هرﻓﮑﺮﻯ ﻭ ﻋﻘ= 5248;ﻰ ﻭ ﺍﺣﺴﺎﺳﻰ ﺟﻬ&= #65166;ﻥ ﺩﻳﮕﺮﻯ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺩﺍﺭﺩ. ﮐﻪ ﻫﻴﭻ= ﺗﻌﻠّﻘﻰ ﺑﻄﺒﻴﻌﺖ ﮐﻮﺭ &= #65261;ﻣﺮﺩﻩ ﻃﺒﻴﻌﺖ ﻧﺪﺍﺭ&#= 65193;. ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺍﺧﺘﻴﺎﺭ ﺩﺭﺳ&#= 65174; ﻋﻠﻤﻰ ﻭ ﻣﻌﻘﻮ&= #65245;،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺨﺼﻮﺹ ﺍ= ﺧﺘﻴﺎﺭ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﺑﻨﻤﺎﻳﺪ. ﻭﻣﻔ&= #65166;ﺳﺪ ﻃﺒﻴﻌت ﻮ ﺗﺎ ﺣ&= #65194;ّﻯ ﻣﻔﺎﺳﺪ ﺩﺭﻭﻧ&#= 65264; ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﻭ= ﺗﻦ ﻭﻭﺟﻮﺩ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ،ﺑﺎﺯ ﺗﺎ ﺣﺪّﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻭﻣؤثّرﺗﺮﺗﻐ= ;ﻴﻴﺮ ﻣﻴﺪﻫﺪ. ﻭ ﭘﺎﮐ= ﺴﺎﺯﻯ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65191;ﻮﺩﺭﺍ،ﺍﺯ ﺁثاﺭ ﻭﺻﻔﺎﺕ = 5187;ﻴﻮﺍﻧﻰ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254;. ﻭ ﻧﻴﺰ ﺗﻮﻟﺪﺍ&= #65173; ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ،ﺩﺭ ﻳﻚ ﺳ&#= 65268;ﺴﺘﻢ ﭘﻴﺸﻨﻬﺎﺩﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ، ﺑﺎ ﮐﻤﻚ ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﻭﻣﻌﺮﻓﻰ ﺍﻭ،= 5169;ﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻭ&= #65255;ﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺑﺴﺮﻋﺖ ﻫﺎﻯ ﻧﺠﻮﻣﻰ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﺭﺍ = ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺳﻠﻮﮐﻰ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﻭ = ﺻﺒﻮﺭﺍﻧﻪ، ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﻭﺍﻣﺘﺤﺎﻧﺎﺕ &#= 65165;ﻟﻬﻰ،ﺩﺭ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65261;ﻳﮋﻩ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ &= #65191;ﻮﺩ ﺭﺍ ﺑﻬﻔﺖ ﺷﻬﻮ&= #65193; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65194;. ﻭﺗﺎ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺯﻣﺎﻧﻬﺎ&#= 65263; ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﺟ&= #65248;ﻮ ﺑﺰﻧﺪ،ﮐﻪ ﻧﻴ= 5166;ﺯﻯ ﻫﻢ ﺑﺰﻧﺪﮔﻰ ﻫ&= #65166;ﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253;، ﻭﻟﻮ ﺩﺭ ﻧﺴﺦ ﺑ= ﺸﺮﻯ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭﻣﻬﻤﺘﺮ ﺍﻳﻨ&#= 1705;ه ﺨﻮﺩﺭﺍ ﺍﺯ ﺻﺪ&= #65259;ﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ،ﺯﻧﺪﮔﻰ = 5259;ﺎﻯ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ = ﻣﺴﺦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻴﻮﺍﻧﻰ ﻭ A= 255;ﺴﺨﻬﺎﻯ ﻫﺰﺍﺭ ﮔﺎﻧﻪ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺑ&= #65194;ﻫﺪ. ﭼﻮﻥ ﺑﺎﺭﺩﻳﮕ&#= 65198; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﮐﺴﺐ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65165;ﻳﺪﺁﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺎﻧﺪ. ﻭ ﺟﺎ= ﻭﺩﺍﻧﮕﻰ ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﺭﺍ ﺑﺠﺎﻭﺩﺍﻧ&#= 64405;ﻰ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ&#= 1548;ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺗﺒﺪﻳﻞ ﮐﻨﺪ. ﮐ= ﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #65261; ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﺍﻧﺴﺎﻥ ﮐﻪ ﺧﻮﺩﺭﺍ ﺁﺯ&= #65165;ﺩ ﻣﻴﻴﺎﺑﺪ، ﻧﻤ= 5264; ﺩﺍﻧﺪ ﮐﻪ ﺑﺎﺯ&= #65267;ﭽﻪ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭﻧ&= #65236;ﺴﺎﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﺗﺎﺯﻩ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺩﺭ ﮐﻨﺘﺮل ﻣﺮ&#= 65165;ﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65165;ﺯ ﺷﺨﺺ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﺗﻤﺎﻡ ﺣﺮﮐﺎﺕ &= #65261; ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65259;ﺴﺘﻰ ﺗﻨﻬﺎ ﺑﻤﻮﺟﺐ &= #65191;ﻮﺍﺳﺘﻪ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ، ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ،ﻭ ﺻﻔﺎﺕ ﺍﺭﻭﺍﺡ &= #65235;ﺮﺩﻯ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ&= #65187;ﺮﮐﺖ ﻣﺨﺎﻟﻒ ﺍﺯ ﺧﻮ&= #65165;ﺳﺘﻪ ﺍﻟﻬﻰ،ﺁﻧﻬﻢ = 5175;ﻨﻬﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻋﺎﻗﻞ ﻋﻤﻠﺎ ﺑﺎ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎ ﻭ = ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ، ﺟﺒﺮﺍﻥ ﻭ &= #65191;ﻨثی ﻣﻴﮕﺮﺩﺩ ﻫﺮ ﻫ&= #65204;ﺘﻪ ﺃﺗﻤﻰ ﺩﺭﺣﺎﻝ &= #65193;ﺭﻳﺎﻓﺖ ﮐﻮﺍﻧﺘﻮﻣﻬﺎ= 5263; ﺃثیرﻯ ﺗﺤﺖ ﺃA= 175;ﻤﻰ،ﺭﺳﻴﺪﻩ ﺍﺯﺧﻮﺭﺷﻴﺪ ﻭ&#= 64400;ﻬﮑﺸﺎﻥ ، ﻣﺪﺍﻡ ﺍﻟﮑﺘ&#= 65198;ﻭﻧﻬﺎﻯ ﺧﻮﺩﺭﺍﺑﻴﺸﺘ= 5198; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑ= ﺮﺍﻯ ﺳﺎﺧﺘﻦ ﺗﺮﮐﻴ&#= 65170;ﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻣﻮﻟ&#= 64401;ﻮﻟﻰ ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭﭼﻮﻥ ﺑﻤﺮﺣﻠ&#= 65258; ﮊﻧﻬﺎﻯ ﺍﺳﻴﺪ</= span><span dir=3DLTR></span><span dir=3DLTR><span dir=3DLTR></span> DNA</span><span di= r=3DRTL></span><span dir=3DRTL></span> <span lang=3DAR-SA>ﺭﺳﻴﺪ ʋ= 53;ﻧﮕﺎﻩ ﻣﻮﺟﻮﺩﺍﺕ ﻗﺒ&#= 65246; ﮔﻴﺎﻫﻰﻭﻣﻮﺟ= 5262;ﺩﺍﺕ ﺍﻧﻮﺍﻉ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺣﻴﻮﺍﻧﻰ، ﺭﻭ= 5185; ﻓﺮﺩﻯ ﺃﺗﻢ ﻭ ﺭ= ﻭﺡ ﻫﺮﮔﻴﺎﻩ ﻭﺣﻴ&#= 65262;ﺍﻥ، ﺳﺮ ﺍﺯﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﻣﻴﺂﻭﺭﺩ. ﻭ= ﺑﻴﺶ ﺍﺯ ﻫﺰﺍﺭﺑﺎﺭ &= #65175;ﻮﻟﺪﺍﺕ ﻓﺼﻮﻝ ﻣﺨﺘﻠﻒ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺑﺎﻳﺪ = 5169;ﺒﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5175;ﺎ ﺃﺑﺪﻳّﺖ ﺑﻰ ﺍ&#= 65255;ﺘﻬﺎ ﭘﻴﺶ ﺑﺮﻭﺩ. ﻭﻋ= ﺎﻗﺒﺖ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65197; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﺮﺳﺪ. ﺗﺎ ﺁﻧﮕ= ﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻫﻮ،= 5191;ﺎﻟﻖ ﺍﻟﻠﻪ ﻭ ﻫﺮ ﻣﻮ= ﺟﻮﺩ ﺭﺳﻴﺪﻩ ﺑﮑﻤﺎ&#= 65245; ﻣﻘﺎﻡ ﺍﻟﻠﻪ،= 4380;ﻪ ﻭﻇﻴﻔﻪ ﺍﻟﻮﻫ&#= 65264; ﺑﭽﻨﻴﻦ ﺍﺭﻭﺍ&#= 65185; ﺭﺳﻴﺪﻩ ﺑﺎﻟﻠ&#= 65258; ﺑﺪﻫﺪ. ﻫﻤﺎﻥ ﮔ= ﻮﻧﻪ ﮐﻪ ﺍﮐﻨﻮﻥ ﻧﻴ&= #65200; ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮ&#= 65263; ﺭﺳﻴﺪﻩ ﺑﻨﻮﺭ&#= 65239;ﺎﺋﻢ،ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; که ﺁﻧﺎن ﺮﺍ ﭘ= 5268;ﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﻴﺨﻮﺍﻧﻴﻢ،@= 400;ﻪ ﺗﺎ ﻭﻗﺘﻰ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ، ﺑﺮﺍ= 5263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺧﺪﺍﺋﻰ ﮐﻨﻨﺪ. = ﻭﺑﺮﺍﻯ ﻫﻤﻴﻦ ﮐﺎﻣﻞ ﺷ&= #65194;ﻧﺪ،ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65260;ﻤﺎﻥ ﺳﻄﺢ ﮐﻤﺎﻝ ﺧﻮ&= #65193; ﮐﺎﻣﻞ ﻧﻤﺎﻳﻨ&#= 65194; . <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﮐﺎﺭﺕ ﻓﻴﻠﺴﻮﻓﻰ ﺑﻮ&#= 65193;،ﮐﻪ ﺑﻴﻦ ﻃﺒﻴﻌﺖ ﻓ&= #65268;ﺰﻳﮑﻰ،ﻭ ﻃﺒﻴﻌﺖ ﺑﺸﺮﻯ &= #65183;ﺪﺍﺋﻰ ﻗﺎﺋﻞ ﺷﺪ. ﺳﭙس = ﺩﺍﺭﻭﻳﻦ ﺍﺯ ﻋﻤﻠﻴﺎﺕ ﻣ&= #65256;ﻈّﻢ ﻭﻫﻮﻟﺎﻙ،ﺩﺭ = 5165;ﺷﮑﺎﻝ ﺣﻴﺎﺕ ﻭﺧﻮﺩ ﺣ&= #65268;ﺎﺕ ﭘﺮﺩﻩ ﺑﺮﺩﺍﺷ&#= 65174;. ﺩﺍﺭﻭﻳﻦ ﻧﻈﺎ&#= 65249; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺩﺭﺍﻧﻮﺍع ﺮﺍ &#= 65267;ﺎﻓﺖ. ﻭﻟﻰ ﻧﻪ ﺗﮑﺎﻣ&= #65246; ﻓﺮﺩﻯ ﻭﺭﻭﺣﻰ&#= 1548; ﮐﻪ ﻣﺪﺍﻡ ﺩﺭﺍ&= #65267;ﻦ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺣﻴﻮﺍﻥ ﺟﺎﺑﺠ&#= 65166; ﻣﻴﺸﻮﺩ. ﻭﻟﺬﺍ = ﺩﺍﺭﻭﻳﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ = ﺗﻦ ﺿﻤﻦ ﺟﺒﺮ ﻃﺒﻴ&= #65228;ﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﺁﻭﺭﺩ. ﻭA= 247;ﻰ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺩ&= #65197; ﻓﺮﺩ ﺩﺍﻧﺴﺖ. ﻳ= ﻌﻨﻰ ﺍﺧﺘﻴﺎﺭ ﮐﺎﺭ &= #65197;ﻭﺡ ﺍﺳﺖ،ﻭﺗﻦ ﺍﻭ &#= 65215;ﻤﻦ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﺭ&= #65261;ﺡ ﺑﺮﺣﺴﺐ ﺩﺭﺟﻪ &= #64344;ﻴﺸﺮﻓﺖ ﻋﻘﻠﻰ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻧﺴ&#= 65166;ﻥ،ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ. = ﻭﻣﻘﺎﻡ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺩ&#= 65197; ﮐﺎﺭ ﺟﺒﺮ ﻃﺒﻴ&= #65228;ﻰ ﺧﻮﺩ ﺑﻮﺩﻩ،ﻭ= 5255;ﻴﺎﺯﺑﺘﮑﺎﻣ᥼= 6; ﻧﺪﺍﺭﺩ،ﮐﻪ ﺗ= 5254; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺳﺮﺍﺳﺮ ﺭﻭﺡ ﺍ&= #65203;ﺖ. ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ. ﻭﺳﺮﺍﺳﺮ ﺍﺧﺘ&#= 65268;ﺎﺭ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺪن اﻧﺴﺎﻥ ﺃﻧﺪﻙ &#= 65165;ﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ،ﻭﺑﻘﻴA= 258; ﻭﺟﻮﺩ ﺍﻭ ﺩﺭ ﺟ= ﺒﺮ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﻭ= ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺑﺘﺪ&#= 65165; ﺭﻭﺡ ﺣﻴﻮﺍن ﻮ&#= 65169;ﺎﺗﮑﺎﻣل ﻄﺒﻴﻌﻰ ﻭﺭﻭﺍ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﭘس ﺍﺯ ﺭﺷﺪ ﺑﻤﻘﺪ&= #65165;ﺭ ﮐﻴﻔﻰ ﻭﮐﻤّﻰ &#= 65235;ﺴﺎﺩ ﻭ ﺍﻧﺤﺮﺍﻑ،ﺁ= 5253; ﺍﺧﺘﻴﺎﺭ ﻋﻘﻠ&#= 65264; ﻳﺎ ﺍﻃﺎﻋﺖ ﻃﺒ&= #65268;ﻌﻴﺮﺍ ﺩﺍﺭﺩ. ﻣﮕﺮ ﺩﺭ= ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺭﻭﺡ ﺳﺎ&= #65247;ﻚ،ﺭﺳﻴﺪﻩ ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭح اﻟﻘﺪس ﮐA= 258; ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺁﺯ&= #65165;ﺩﻯ ﺩﺍﺭﺩ،ﻭﻧﻪ ﺑ= 5198;ﺣﺴﺐ ﻋﻘﻞ ﺍﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ. ﻭ ﻟﺬﺍ ﺑ= ;ﺎ ﻧﻈﺮﻳّﺎﺕ ﺩﺍ= 5197;ﻭﻳﻦ،ﺍﻧﺴﺎﻥ ﺑﺤﺘﻤﻴّﺖ ﻭ ﺳ&#= 65268;ﺎﺩﺕ ﺳﺒﺒﻴّﺖ،ﺑﺮʋ= 65;ﻩ ﺃﺑﺪﻯ ﺧﻮﺩ ﺍﺩ&= #65165;مه ﻤﻴﺪﻫﺪ. ﻭﮐﺎﺭ&= #65251;ﺎﻫﺎﻯ ﻣﮑﺮﺭ ﺗﻮﻟﺪﺍ&#= 65173; ﻗﻬﻘﺮﺍﺋﻰ ﺭﻭ&#= 65185; ﺍﻧﺴﺎﻥ، ﻋﻤﻠ= 5166; ﻫﺮﭼﻪ ﺍﺧﺘﻴﺎ&#= 65197; ﺩﺭ ﺍﻧﺤﺮﺍﻑ ﺩ&= #65165;ﺷﺖ،ﺧﻨثیﻭﺟ= ;ﺒﺮﺍﻥ ﺷﺪﻫﻮﻣﻴﺸﻮﺩ. &= #65165;ﻧﻔﻌﺎﻟﺎﺕ ﺑﺸﺮ ﻧﺘﻴﺠﻪ ﺟ&= #65170;ﺮ ﺫﺍﺗﻰ ﻭﻣﻘﺎﻡ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ،ﻫﻤʃ= 81;ﻨﺎﻥ ﻣﻄﻴﻊ ﻗﻮﺍﻧﻴ&#= 65254; ﮐﻠّﻰ ﻃﺒﻴﻌﺖ &#= 65165;ﺳﺖ. ﺗﺤﻘﻴﻘﺎﺕ ﺑﻴ&#= 65262;ﻟﻮﮊﻳﻚ ﺑﻌﺪﻯ <span style=3D'mso-spacerun:yes'> </s= pan>ﺍﺯ ﻓﻠﺴﻔﻪ ﺟﺒﺮ ﺍ&= #65255;ﺴﺎﻥ ﺣﻤﺎﻳﺖ ﮐﺮﺩ. ﮐ= ﻪ ﺩﺭ ﺗﺤﻘﻴﻘﺎﺕ &= #65261;ﺭﺍثت ﻭﺃثر ﻣﺤﻴﻂ ﺑ= 5198;ﺷﺨﺼﻴّﺖ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ = ﺍﻧﺴﺎﻥ،ﺣﮑﻮA= 251;ﺖ ﻃﺒﻴﻌﺖ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﺩﺍﺩ. ﻭﺩﺭ ﺍﻃﻔ= ﺎﻝ ﻭ ﺑﻴﻤﺎﺭﺍﻥ ﻭ = ﻏﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ،ﮐ= ;ﻪ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ،ﺍﻳﻦ = 5187;ﮑﻮﻣﺖ ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﻦ = ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65258; ﺭﻭﺣﻴﺤﻴﻮﺍﻧ= 5264; ﺍﺳﺖ ﻗﻄﻌی ﻤﻴ&#= 65170;ﺎﺷﺪ. ﻭﺗﻨﻬﺎ ﺩﺭﺻﻮ&#= 65197;ت اﺻﺮﺍﺭ ﺍﻧﺴﺎ= 5253; ﻋﺎﻗﻞ ﻭﻣﺴﺘﻌ&#= 65194; ﺳﺮﻧﻮﺷﺘﻰ ﻗﺒ&#= 65248;ﻰ،ﺑﺮﺍﻯ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #1581; اﻟﻘﺪس ﺭبّ ا᥼= 7;ﻨﻮﻉ ﺑﺸﺮﻯ، ﻭ ﺍﻳﺪ&#= 65153;ﻝ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻣﻴﺘﻮﺍﻧʋ= 94; ﭘس ﺍﺯ ﺍثباﺕ A= 211;ﺪﻕ ﭘﻴﻤﺎﻥ ﻭ ﻋﻠﺎ&= #65239;ﻤﻨﺪﻯ ﺧﻮﺩ، ﮐﻪ ﺩﺭ ﺻ&= #65170;ﺮ ﻭ ﺍﺭﺍﺩﻩ ﮐﻨﺘ&= #65198;ﻝ ﺧﻮﻳﺸﺘﻦ،ﻳﻌA= 256;ﻰ ﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍ&= #65191;ﺘﻴﺎﺭﻯ ﺍﺳﺖ، ﺑﺘﺪﺭﻳ= 5182; ﻭ ﺑﺎ ﮐﻤﻚ ﻣﺮﺍ= ﺗﺐ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗ&= #65194;ﺑﻴﺮ،ﺑﺨﺼﻮʌ= 09; ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﮐ&= #65166;ﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﻣﻴﺘﻮﺍﻧﺪ ﺍﻳ&#= 65254; ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﻴ&#= 65166;ﺑﺪ. ﻭﺧﻮﺩ ﻧﻴﺰ ﺭﻭ&= #65187;ﻰ ﻣﻘﺪّس ﮔﺮﺩﺩ. &#= 64400;ﻪ ﺗﻮﺍﻥ ﺍﺳﺮاء = 5261; ﻣﻌﺮﺍﺝ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﺑﻌﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﺭﺍ ﺑﻴﺎﺑﺪ. ﮐﻪ= ﺍﺯ ﺁﻥ ﭘس ﺭﻭﺡ ﮐﺎ&= #65251;ﻞ ﻭﻟﺎﻳﺖﻣﺤﻤﺪ= 5263; ﻋﻤﻠﺎ ﻭﺍﺭﺩ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﺠﻬﺎﻥ ﻣﻴﺸﻮ&#= 65193;. ﮐﻪ ﺳﺮﺍﺳﺮﻭﺟ&#= 65262;ﺩﺵ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﮐﻪ ﺍﺳﻴﺮ= ﻃﺒﻴﻌﺖ ﻭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ = ﺧﻮﻳﺶ ﻧﻤﻰ ﻣﺎﻧﺪ. ﻭﻫ= ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬ&= #65208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﺩ ﺗﺎ ﺑﺎﺭ = ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ ﺗﻮﻟﺪ &= #65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194;،ﻭ ﺑﺎﺭﺩﻳﮕﺮ ﺑﺘ&#= 65262;ﺍﻧﺪ،ﺧﻮﺩﺭᥴ= 5; ﺍﺯ ﻃﻠﺴﻢ ﻭ ﺍﺳ= ﺎﺭﺕ ﻃﺒﻴﻌﺖ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺑ&= #65194;ﻫﺪ. ﻭﻗﺘﻰ ﺑﮑﻤﺎﻝ &= #65261; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﻧ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﺭﺍ ﺑﻴ&= #65166;ﺑﺪ. ﻭ ﺗﺎ ﺃﺑﺪ ﺗﻌﺎ= ﻟﻰ ﺭﻭﺣﻰ ﺍﺩﺍﻣﻪ &= #65193;ﺍﺭﺩ. ﻭﻟﻰ ﺍﮔﺮ ﭼﻨﻴ&= #65254; ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65194;ﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548;ﺑﻨﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻔﻴ&#= 65194; ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻭﺍﻳﻔﺎﻯ ﻧﻘﺶ &= #65197;ﺏّ ﻭﺍﻟﻮﻫﻴّﺖ ﻭ &#= 65197;ﺑﻮﺑﻴّﺖ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩﺑﻮﺩه ﺒﺎ= 5207;ﺪ،ﺁﻧﮕﺎﻩ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭ ﺍ= ﻟﻬﻰ ﺍﻭ ﭘس اﺯﻣﺮﮒ &#= 65165;ﺭﺍﺩیﺒﺠﻬﺎ᥽= 3; ﺩﺳت ﻤﻴﺪﻫﺪ. ﮐ&= #65258; ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻭ = ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩﺭ ﺗﻦ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﺍﺯﺧﻮ= 5165;ﺏ ﻣﺮﮒ ﭼﺸﻢ ﺑﺎﺯ = ﻣﻴﮑﻨﺪ ﻭﺗﺎ ﺁﻧﺠﺎ که &#= 1575;ﺎﻳﻦ ﺗﻦ ﺗﺤﻤّﻞ ﮐﻨ&#= 65194;،ﺯﻧﺪﮔﻰ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﻭﻣﻌﺼﻮﻡ،ﺑﺎ = 5165;ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻓﺮﺍﻭ= 5165;ﻥ ﺩﺭ ﺷﻬﻮﺩ ﻫﺎﻯ = ﻋﻘﻠﻰ ﺑﺰﻧﺪﮔﻰ ﺍﺩﺍ&#= 65251;ﻪ ﻣﻴﺪﻫﺪ. ﻭﻣﻌﻤ&= #65262;ﻟﺎ ﺗﻦ ﺧﻮﺩﺭﺍ ﺗﺮ&= #65251;ﻴﻢ ﻭ ﺣﺘﻰ ﺷﻔﺎ ﺑﺨ= ﺸﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65165;ﺭﺩ ﻭﻃﻮﻝﻋﻤﺮ ﺑﻴ&#= 65208;ﺘﺮﻯ ﻫﻢ ﻣﻴﻴﺎﺑﺪ. ﮔ= ﺮﭼﻪ ﺭﻧﺞ ﺻﺒﺮ ﺑﻴﺸ&= #65176;ﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ. ﮐﻪ ﺑﻴﻦﮐﺴﺎﻧ&#= 65264; ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﺩﺭﻙ ﺍﻭ ﻧﻤ= ﻰ ﻧﻤﺎﻳﻨﺪ. ﮔﻮﺋ&= #65264; ﻓﺮﺷته اﻯ ﺭﺍ = 5193;ﺭ ﺍﺻﻄﺒﻞ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺯﻧﺪﺍنی کنند= . ﻭﺩﺭ ﻧﺘﻴﺠﻪ ثوﺍﺏ = 5261; ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ &= #65169;ﻴﺸﺘﺮﻯ،ﺩﺭ ﺻﺒﺮ ﻭ ﺧﺪﻣﺎﺕ = ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺭﺩ. ﮐﻪ= ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﻣﻴﺨﻮﺍ&#= 65255;ﻴﻢ. ﻳﻌﻨﻰ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺍﻣﺘﻴﺎﺯﺍʋ= 73; ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65165;ﻧﺪ ﺑﺎ ﺗﻬﻴﻪ ﻣﻘﺪ&= #65251;ﺎت ﺘﮑﺎﻣﻠﻰ، ﺧﻮ= 5193;ﺭﺍ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65169;ﺮﺳﺎﻧﺪ،ﻭ ﺗﮑﺮﺍﺭ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻗﻬﻘﺮﺍ ﻧﻨﻤﺎ&#= 65267;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻴﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ &#= 65227;ﻠﻤﻰ ﺍﺧﺘﻠﺎﻓﻰ ﺑﺮ &= #65255;ﻘﺶ ﻭﺭﺍثت ﻭﻣﺤﻴA= 218;، ﺩﺭ ﺷﺨﺼﻴّﺖ ﺍ&#= 65255;ﺴﺎﻥ ﻧﻴﺴﺖ. که اﻳﻦ &#= 65255;ﻘﺶ ﺩﺭﮐﻮﺩﻙ ﺗﺎ ﺭ&= #65203;ﻴﺪﻥ ﺑﮑﻤﺎﻝ ﻋﻘﻠﻰ &= #65255;ﻮع ﺒﺸﺮﻯ ﺍﺳﺖ. ﺗﻨ= ﻬﺎ ﺩﺭﺳﻠﻮﻙ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻟﺎﻳﺖ ﺍﺳﺖ. ﮐ= ﻪ ﺑﺎﻟﻌﮑس ﺍﻧﺴ= 5166;ﻥ ﺑﺮ ﻣﺤﻴﻂ ﺗﺴﻠ&= #1617;ﻂ ﻣﻴﻴﺎﺑﺪ. ﻭ ﺁﻧ= ﺮﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻨ&#= 1579;ی ﻳﺎ ﺗﻐﻴﻴﺮ ﺑﺪ&= #65259;ﺪ. ﻭ ﻧﻴﺰ ﺑﺮ ﮊﻧﺘ= ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺗﺄ&= #1579;یر ﮔﺮﺩﺩ. ﮔﺮﭼﻪ ﺩ= ﺭ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺧﻮﺩ ﺑﻰ ﺗﺄثی= 585; ﻣﻴﻨﻤﺎﻳﺪ. ﺑﻄ&= #65262;ﺭﻳﮑﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﺍ ﺍﺯ ﺻﻔﺎﺕ ﻭ ﻋﺎ= ﺩﺍﺕ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﻚ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65194;، ﻭ ﺟﺒﺮﺍﻥ ﮐﻤﺒ&= #65262;ﺩﻫﺎ ﻭﺭﻓﻊ ﻣﻮﺍنع = 5252;ﻴﻨﻤﺎﻳﺪ،ﺗﺎ ﺑﺤﺪّ ﮐﻤﺎﻝ ﺷ&#= 65166;ﻳﺴﺘﮕﻰ ﺭﻭﺡ ﺧﻮﺩ،ﺑﺮ= 5165;ﻯ ﻭﺭﻭﺩ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻬﺸﺖ ﭼ&= #65260;ﺎﺭﻡ ﻣﻮﻋﻮﺩ ﺍﻟﻬﻰ &= #65169;ﺮﺳﻨﺪ. ﻭ ﺑﺎ ﺍﻳﻦ ﺗﻌﻬ= ّﺪ ﻭﻋﻬﺪ ﺍﻟﺴﺖ،= 4400;ﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻧﻴﺰ ﺍﺩﺍﻣﻪ ﺗ&= #64401;ﺎﻣﻠﺎﺕ ﺍﺭﺍﺩﻯ ﺩﺭ ﻣﺎ&= #65259;ﻴّﺎﺕ ﮊﻧﺘﻴﻚ ﺧﻮﺩ ﺑ&= #65194;ﻫﺪ. ﮐﻪ ﺑﺎ ﺷﻬﻮﺩ ﻧ= ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺧ&#= 65262;ﺩﺭﺍ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ، ﻭ ﺗﺎ ﺃﺑﺪﻳّﺖ &= #65169;ﻰ ﭘﺎﻳﺎﻥ ﺑﺮﺳﺎ&#= 65255;ﺪ. ﻭﻫﻤﭽﻨﺎﻥ ﺧﻮ&#= 65193;ﺭﺍ ﺑﮑﻤﺎﻟﺎﺕ ﻭ ﺻ&= #65236;ﺎﺕ ﻭﺗﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻧﺰﺩﻳﻚ ﮐﻨﺪ. ﺍ= ﺧﺘﻠﺎﻑ ﻋﻠﻤﺎ ﻫﻴﭽﮕﺎ&#= 65257; ﻣﺮﺗﻔﻊ ﻧﻤﻴﺸ&#= 65262;ﺩ. ﺯﻳﺮﺍ ﺧﻮﺩ ﻣﻄ&= #65166;ﻟﻌﺎن علمی ﻧﻴﺰ ﺗﮑʋ= 66;ﻣﻠﺎت ﺮﺍﺩﺭ ﭘﻴﺶ ﺩﺍ&= #65197;ﻧﺪ. ﻫﺮ ﻃﻔﻠﻰ ﭘﺮﻭ&= #65255;ﺪﻩ ﺭﻭﺣﻰ ﻭ ﺃﺯﻟﻰ = ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 65207;ﺒﺎﻫﺘﻰ ﺑﻴﻦ ﺑﺮﺍﺩﺭﺍ&#= 65253; ﻭﺧﻮﺍﻫﺮﺍﻥ ﻧ&#= 65268;ﺴﺖ. ﺗﻨﻬﺎ ﺩﺭ ﺣﺪﻭ&= #65193; ﻧﻮﻋﻰ ﺑﺎ ﮊﻧﺘ&= #65268;ﻚ ﻭﺍﻟﺪﻳﻦ ﺧﻮﺩ &= #65255;ﺰﺩﻳﮑﻴﺪﺍﺭA= 255;ﺪ. ﻭﻧﻪ ﺩﺭ ﺷﺒﺎﻫ&= #65174;. ﻧﺰﺩﻳکی ﻨﺴﺒA= 264; ﻣﻨﻈﻮﺭ ﺍﺳﭙﺮ&#= 65249; ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﺩ&= #65197; ﺍﻭﻭﻝ ﺍﻧﺴﺎﻥ &= #65261; ﺑﺎﻟﻌﮑس،ﻣﻨʋ= 84;ﺮ ﺑﺘﻮﻟﺪ ﻧﻄﻔﻪ &= #65255;ﻤﻴﺸﻮﺩ. ﮐﻪ ﻓﺎﺻﻠﻪ ﻧﻮ&= #65227;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65183;ﺴﻤﻰ ﻭﺍﻟﺪﻳﻦ ﺑﺴﻴ&#= 65166;ﺭ ﺍﺳﺖ. ﻗﺒﻞ ﺍﺯ ﺗ= ;ﻮﻓﻴﻖ ﻋﻠﻮﻡ، ﺍﺧﺘﻠ= 5166;ﻑ ﻧﻈﺮ ﺑﺮﺳﺮ ﺍﺯ&= #65251;ﺤﻴﻂ ﻭﻭﺭﺍثت ﻧﻴﺰ = 5261;ﺟﻮﺩ ﺩﺍﺷﺖ. ﻭ ﻓﻠﺎﺳ= ﻔﻪ ﻳﻮﻧﺎﻥ ﻗﺪﻳﻢ &= #65251;ﺎﻧﻨﺪ ﺩﻳﻤﻘﺮﻳﻄس ﻭ= 5165;ﻓﻠﺎﻃﻮﻥ ﻭ ﺍﺭﺳﻄﻮ ﺭﺍ ﻣ= ﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﻧﻈﺮﻳّﺎﺕ &#= 65251;ﺨﺘﻠﻒﺩﺍﺷﺘʌ= 56;ﺪ ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65264; ﺑﻴﻦ ﻣﺘﻔﮑﺮﻳ&#= 65254; ﻣﺴﻴﺤﻰ ﻭﻣﺴﻠ&#= 65252;ﺎﻥ،ﺑﺎ ﺭﻧﮓ ﺩﻳﻨﻰ ﺑﺤ&= #1579; ﺻﻮﺭﺕ ﻣﻴﮕﺮﻓ&#= 65174;. ﻭﻟﻰ ﺍﻳﻨﺎﻥ ﺑ&= #65198;ﺧﻠﺎﻑ ﻋﻠﻤﺎﻯ ﻣﺎﺩﻯ&#= 1548;ﺑﺎ ﻧﺎﺑﻴﻨﺎﺋﻰ ﻭ&#= 65165;ﻗﻌﻰ ﺧﻮﺩ، ﺟﺴﺘﺠﻮ= 5263; ﻣﻄﺎﺑﻘت ﻤﻴﮑ= 5198;ﺩﻧﺪ. ﮐﻪ ﻧﺒﺎﻳﺪ ﻣﻨ&= #65184;ﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﺘﻴجه ا= 5263; ﺷﻮﺩ. ﺯﻳﺮﺍ ﺍﻳﻨﺎﻥ &= #65239;ﺸﺮﻯ ﺑﻮﺩﻧﺪ. که نه = 5194;ﻧﻴﺎی علماﻯ ﻣﺎﺩی ᥷= 8;ﺍ ﺩﺍﺷﺘﻨﺪ،ﻭن = 7; ﺪﻧﻴﺎﻯ ﺍﻭﻟﻴﺎی اﻟﻬA= 264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺳﻴﺪه ﺒﺂ᥾= 7;ﻨﺪه ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ. = ﻟﺬﺍ ﺗﻨﻬﺎ ﺗﺤﻘﻴﻘ&#= 65166;ت علمی ﻗﺎﺑل ﻤ᥾= 2;ﺭﺩ ﺗﻮﺟّﻪ ﻣﺎ ﺍﺳ&#= 65174;،ﻭ ﻧﻴﺰ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﺭﺳﻴﺪ= 4404;ﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻠﻮﻙ. ﻓﻠﺎ= ﺳﻔﻪ ﻣﺴﻠﻤﺎﻥ ﺍﺯ ﻓ&= #65228;ﻞ ﺍﻧﺴﺎﻥ ﻭ ﻓﻌﻞ = ﺧﺪﺍ ﻣﻴﮕﻔﺘﻨﺪ. ﻭﻟ&= #65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺻﻮﺭﺕ ﺍﻧﺠ&= #65166;ﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5235;ﻌﻞ ﺍﻧﺴﺎﻥ ﺭﺍ ﻫﻤ&= #65166;ﻥ ﻓﻌﻞ ﺧﺪﺍ ﻣﻴﺪ&= #65165;ﻧﻨﺪ. ﺯﻳﺮﺍ ﺗﺪﺑﻴﺮ &= #65165;ﻟﻬﻰ ﻣﻄﺮﺡ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﺖ. ﻭ ﺩﺭ ﻋﻠﻤﺎ ﻓﻌ= ﻞ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﺠ&= #65166;ﻯ ﻓﻌﻞ ﺧﺪﺍ ﻣﻴﮕ&= #65262;ﻳﻨﺪ. ﻭ ﻟﺬﺍ ﻣﺤﻤﺪ ﮔ= ﻔﺖ،ﮐﻪ ﻃﺒﻴﻌﺖ ﻭ ﺩﻫﺮ&= #1548;ﺑﺎﺯ ﻫﻤﺎﻥ ﻧﺎﻡ ﺩﻳ&= #64405;ﺮﻯ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﮐﺴﻰ ﻣﻮﺟﻮﺩ ﻧ&= #65252;ﻰ ﺩﺍﻧﺴﺘﻨﺪ. ﻭ ﺍ= ﮔﺮ ﻫﺴﺘﻨﺪ، ﻳﻚ ﺗ&#= 65184;ﻠّﻰ ﺻﻔﺎﺗﻰ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻴﺒﺎﺷﻨﺪ،ﻭ = 5169;ﺪﺭﺟﺎﺗﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻫﺴ&= #65176;ﻨﺪ. ﺯﻳﺮﺍ ﻧﻄﻔﻪ ﺍ&= #65261;ﻟﻰ ﻭ ﺃﺯﻟﻰ ﺭﻭﺡ ﻫ= ﺮ ﻣﻮﺟﻮﺩ،ﺍﺻﻠA= 264; ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﻣ&= #65204;ﻴﺤﻴﺎﻥ ﺍﺯ ﭘﻴﻮﻧﺪ ﺍﺭ&= #65165;ﺩﻩ ﺑﺸﺮﻯ ﺑﺎ ﻧﻌﻤ&= #65174; ﺍﻟﻬﻰ ﮔﻔﺘﻨﺪ. = ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻋﻘﻞ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﺴﻴﺤﻰ &= #65261;ﻣﺴﻠﻤﺎﻥ ﻭ ﻏﻴﺮﻩ،ﺗﻌﻠ= 617;ﻘﻰ ﺑﺎﺩﻳﺎﻥ ﺭﺳﻤ&#= 65264; ﻭﻣﺬﺍﻫﺐ ﻗﺸﺮ&#= 65263; ﺧﻮﺩ ﻧﺪﺍﺷﺘﻨ&#= 65194; ﻭﻧﺪﺍﺭﻧﺪ. ﻭ ﻧ= ﻌﻤﺖ ﺧﺪﺍ ﭼﻪ ﻧﻌﻤﺎ&= #65173; ﻣﺎﺩﻯ،ﮐﻪ ﻧﺼ= 5268;ﺐ ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﻧ&= #65268;ﺰ ﻫﺴﺖ،ﻭ چه ﻨﻌA= 252;ﺖ ﺧﺎﺹ ﺍﻟﻬﻰ ﺑﻨ&= #65166;ﻡ ﺭﺣﻤﺖ،ﻭﻣﺮﺍA= 175;ﺐ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺁ&= #65255;ﺎﻥ، ﻋﻤﻠﺎ ﺭﺍﻩ ﮔﺸ&= #65166;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺑﺨﻮﺍﻫﻴﻢ ﺻﺤﺒﺖ ﺍﺯ ﺍﺧﺘ&= #65268;ﺎﺮ ﻣﻄﻠﻖ ﮐﻨﻴﻢ،= 5267;ﻌﻨﻰ ﺍﺯ ﻓﻌﻞ ﻭﻳﮕﺎ&= #65255;ﮕﻰ ﻭ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬ= ﻰ ﺻﺮﻑ ﻧﻈﺮ ﮐﺮﺩ&= #1607; اﻳﻢ. ﻭﻟﻰ ﻣﻰ ﺑ= ﻴﻨﻴﻢ ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65239;ﺒﻞ ﺍﺯ ﻧﻮﻉ ﺍﻧﺴﺎ&= #65253; ﺍﺧﺘﻴﺎﺭﻯ ﻧﺪ&#= 65165;ﺭﻧﺪ. ﻭ ﺩﺭ ﺗﺴﻠﻴﻢ ﻣ= ﻄﻠﻖ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻫﺴﺘﻨﺪ. ﭘس ﺳﺮ&= #65165;ﺳﺮ ﻓﻌﻞ ﺍﻟﻬﻰ ﻭ ﻳ= ﺎ ﻓﻌﻞ ﻃﺒﻴﻌﺖ ﺭ&= #65165; ﻣﻰ ﻳﺎﺑﻴﻢ. ﻭﺗ= ﻨﻬﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﺩﺭ = ﻣﺮﺍﺣﻞ ﻧﻬﺎﺋﻰ ﺭﺍ ﻣﺸ&= #65166;ﻫﺪﻩ ﻣﻴﮑﻨﻴﻢ، ﮐﻪ &#= 65165;ﺯ ﺍﺧﺘﻴﺎﺭﺧﻮﺩ &#= 64380;ﻴﺰﻯ ﻧﻤﻰ ﮔﻮﻳﻨﺪ. ﮐ= ﻪ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ &= #65191;ﻮﺩ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ ﮐﺮﺩه اﻧﺪ. ﭘس &#= 65169;ﺎﺭ ﺩﻳﮕﺮ ﺑﺎﺧﺘﻴ&#= 65166;ﺭ ﻭﻓﻌﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﻳﻢ. ﺍﻳ&= #65254; ﻏﺮﻭﺭ ﻭ ﺟﻬﺎﻟ&= #65174; ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺍﺳʋ= 74; ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺧ&= #65176;ﻴﺎﺭﻯ ﻗﺎﺋﻞ ﺍﺳﺖ. ﮐﻪ= ﺍﺧﺘﻴﺎﺭ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261;ﺗﺤﮑّﻢ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﺩ= ;ﻟﻴﻞ ﻗﻬﻘﺮﺍﻯ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﺍﺯ ﻫﻢ ﺍﮐ= ﻨﻮﻥ ﺑﺴﻮﻯ ﺣﻴﻮﺍﻟ&#= 65256;ﻴّﺖ ﻣﺠﺪﺩ ﺑﺮﺍﻯ ﮐ&= #65166;ﺭﻣﺎﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ&= #65255;ﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴخ ﻭ&= #65197;ﺳﺦ ﻭﻭﺳﺦ ﻫﺴﺘﻨﺪ &= #65261; ﺩﺭﺳﺖ ﺑﺮﺍﻯ ﺗ&= #65228;ﺮﻳﻒ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎ&#= 65197; ﺁﺯﺍﺩ ﻫﻤﺎﻥ ﺗ&= #65204;ﻠﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺗﻮﮐّﻞ ﻭ ʋ= 75;ﺮﻙ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺧﻮﺩ ﻭﺩﺭ ﻣﺴﻴ&= #65198; ﻓﻌﻞ ﺍﻟﻬﻰ ﻗﺮ&= #65165;ﺭ ﮔﺮﻓﺘﻦ،ﻭ ﺗﺼ= 5188;ﻴﺢ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺧ&#= 65262;ﺩ ﺩﺭ ﻣﺴﻴﺮ ﺯﻧﺪ&= #64404;ﻰ،ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﻭﺟ&#= 65262;ﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺗ= ﻦ ﺗﻐﻴﻴﺮﻯ ﺍﺭﺍ&#= 65193;ﻯ ﻧﻤﻴﺒﻴﻨﻴﻢ، = 5261;لی ﺪﺭ ﺫﻫﻦ ﻭﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ،ﺗﻐʌ= 68;ﻴﺮﺍﺕ ﭘﺮﺍﮐﻨﺪﻩ ﻭﻭ&#= 65187;ﺸﻴﺎﻧﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺟﺰ ﻣﺰﻳﺪ ﺑﺮ ﻋ= ﻠّﺖ ﺍﻧﺤﺮﺍﻑ ﻧﻴﺴ&#= 65174;. ﻭﻟﻰ ﻣﺎﺟﺮﺍﻯ &= #65197;ﻭﺡ ﺗﻨﻬﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ ﻭﻗﺘﻰ ﺑﺸﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺨﺼﻮﺹ&#= 65193;ﺭﺷﻬﻮﺩﻧﻮﺭʌ= 39;ﺎﺋﻢﻣﻴﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺮﺩﻳﺪﻯ ﻧﻴﺴﺖ،ﮐﻪ ﻣﻄ= 5166;ﻟﻌﺎﺕ ﺑﻴﻮﻟﻮﮊﻳﻚ ﻋ&#= 65248;ﻤﻰ ﺍﻧﺴﺎﻥ،ﺍﺯ ﻣ= 5196;ﻫﺐ ﺟﺒﺮ ﻭ ﺗﻔﺴﻴﺮ = ﺣﺘﻤﻴّﺖ ﻭ ﺩﻳﺘﺮﻣﻴﻨﻴ&#= 65204;ﻢ ﭘﻴﺮﻭﻯ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻣﻴﺨﻮﺍﻫﻨﺪ ﻫ&#= 65252;ﻪ ﭼﻴﺰ ﻫﺴﺘﻰ ﺭﺍ = ﺑﺪﺍﻧﻨﺪ. ﻭﻟﻰ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﻨﺪ ﺍﻭﻝ ﺧﻮﺩﺷﺎﻥ &= #65197;ﺍ ﺑﺸﻨﺎﺳﻨﺪ. ﺯﻳ&= #65198;ﺍ ﺩﺭ ﻋﻠﻢ ﺍﻟﻬﻰ = ﺃﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻳﻚ، ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ &= #65165;ﺑﺘﺪﺍ ﻣﮑﺎﻧﻴﺰﻡ ﮐﺎ&#= 65197; ﻣﻐﺰ ﻭﺭﻭﺍﻥ ﻭ = ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺑﺸﻨﺎ&#= 65203;ﻴﻢ،ﮐﻪ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺁ&#= 65255;ﺮﺍ ﺗﺸﺨﻴص ﻮ ﺗﺼﺤ&#= 65268;ﺢ ﻧﻤﺎﺋﻴﻢ. ﻭ ﻳﺎ= ﮐﻤﺒﻮﺩﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ ﮐﻨﻴﻢ. ﮐﻪ ﻫﻴﭻ= ﺗﻐﻴﻴﺮ ﻣثبت ﻭﺩﺭﺳﺖš= 8;ﻭ ﺑﺪﻭﻥ ﺗﺄﻣﻴن &#= 65208;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﻣﻤﮑن ﻨ&#= 65268;ﺴﺖ. ﺑﻠﮑﻪ ﺗﻐﻴﻴﺮ&#= 65263; ﮐﻮﺭ ﻭﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﻭﺣﻴﻮﺍﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻗﻬﻘﺮﺍ ﺭﻓﺘﻦ &= #65251;ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺁ= ﻧﮕﺎﻩ ﺑﺎ ﻋﻴﻨﻚ ﺳﻴﺎ&= #65257; ﻭ </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭘﺮﺩﻩ ﺟﻬ= ﻞ،ﻧﻤﻴﺘﻮﺍﻥ ﻫﻴﭻ ﻧﻮﺭﻯ ﺭﺍ = ﺩﻳﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻨﺘﻴ&= #65184;ﻪ ﺍﻧﻌﮑﺎس ﻧﻮﺭ &#= 65169;ﺮ ﺍﺷﻴاء. ﻭﻟﻰ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺣﺘﻤﻴّ= 5174; ﻭ ﺩﻳﺘﺮﻣﻰ ﻧﻴ&= #65200;ﻡ ﻃﺒﻴﻌﺖ ﺭﺍ،ﺩ= 5197; ﻫﺴﺘﻰ ﺩﺭ ﺧﻮﺩ&= #65207;ﺎن ﻮﺩﺭ ﺟﺒﺮﺍﻟﻬ&#= 65264; ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﻧ&= #65252;ﻴﺨﻮﺍﻫﺪ ﺍﺳﻴﺮ ﺟﺒﺮ ﺫﺍ&= #65175;ﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ ﻣﺎﻧﺪﻩ ﺑﺎﺷﻨ&#= 65194; ﮊﻧﻬﺎﻯ ﺗﻦ ﺍﻧ&= #65204;ﺎﻥ،ﻣﻄﻠﻘﺎʋ= 93;ﺭ ﻓﻌﻞ ﻃﺒﻴﻌﺖ ﻭ&= #65191;ﺪﺍﻭﻧﺪ ﻭ ﻧﻈﺎﻡ ﺑﺪنی &#= 65192;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﻴ= ﭻ ﺗﻐﻴﻴﺮ ﻭﺍﺻﻠ&#= 65166;ﺣﻰ ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﺩﺭ ﺫﻫﻦ ﻭﻣﻌﻨ&= #65262;ﻳّﺎﺕ،ﺗﮑﺎ᥽= 1;ﻞ ﺍﺭﺍﺩﻯ ﺍﻓﻘﻰ &= #65259;ﺴﺖ. ﮐﻪ ﮔﺎﻫﻰ ﻣﻴﮕ&= #65236;ﺘﻨﺪ ﻣﻔﻴﺪ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺍﻥ ﺍﺳﺖ، ﻭﻟﻰ ﺍﮐ&#= 1579;رﺍ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﺳﺎﺯ ﺍﺳﺖ. ﺍﻣﺎ ﺑﻐﻴ= ﺮ ﺍﺯ ﺗﻦ ﻭ ﺫﻫﻦ ﺧ= ;ﻮﺩ ﺁﮔﺎﻩ،ﻧﻔس ﺍA= 251;ّﺎﺭﻩ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎ&#= 65257; ﻣﺎ ﺍﺳﺖ،ﮐﻪ ﺩ&#= 65197; ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ، ﺩﺭ ﺗﻤﺎﻣﻰ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ،ﮐﺎA= 197; ﻃﺒﻴﻌﺖ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﮑﻨﺪ. ﻭ ﺍﺭﺍ= ﺩﻩ ﻣﻘﺎﻭﻣﺖ ﻧﻴﺴ&#= 65174;. ﻣﮕﺮ ﺩﺭﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﺳﻠﻮﻙ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﺑﺸﺮﻯ ﻗﺒﻠﻰ. ﮐ= ﻪ ﺍﻳﻨﻚ ﺑﺎ ﻋﻘﻞ = ﺍﻳﺪﺁﻟﻴﺴﺖ ﻳﺎ ﺍﻳﺪﺁﻝ ﻃﻠ&= #65170;ﻰ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5262;ﺍﻫﺪ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ &= #65261; ﻧﻴﺰ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭ= ﺗﻨﻬﺎ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻟﺎﻳ= ;ﺖ ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﮐ&= #65256;ﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ،ﻭ ﺗ= 5188;ﻤّﻞ ﺻﺒﻮﺭی ﺮﻧﺞ ﺁ&#= 65261;ﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺮﺳﺎﻧﺪ. ﻳﻌﻨ&= #65264; ﺫﺍﺕ ﺭﻭﺍﻥ ﻓﺎ&= #65203;ﺪ ﺧﻮﺩﺭﺍ ﺗﻮﺍﻧ&#= 65204;ته اﻧﺪ ﺍﺻﻠﺎﺡ ﮐ&#= 65256;ﻨﺪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔ&= #65166;ﺕ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194; ﮐﻪ ﺑﺘﺠﻠﻴﻪ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;. ﻭﺗﺤﻠﻴﻪ ﺭﻭﺍ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548; ﺗﻨﻬﺎ ﺩﺭﺳﻠﻮ&#= 65241; ﺷﺨﺺ،ﻭﺗﺪﺑﻴA= 198; ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﺎ= ;ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺻﻠﺎﺡ ﺫﺍﺕ ﺻﻮﺭﺕ ﻣﻴ&= #64405;ﻴﺮﺩ. ﻭﻧﻪ ﺣﻠّﺎﺟﻰ &#= 65169;ﺎﺭﺍﺩﻩ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ. ﻟﺬﺍ ﺍثر ﻣﺤﻴ= 5218; ﻭﺃثر ﻭﺭﺍثت ʃ= 94;ﻧﺘﻴﻚ،ﻣﺎﻧﻨ&= #65194; ﺳﺮﻧﻮﺷﺖ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺗ&#= 65262;ﻟﺪ ﻓﻌﻠﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﻳﮑﺴﺎﻥ ﺩﺭ ﺗﺪﺑﻴﺮ ﻃﺒ&= #65268;ﻌﺖ ﻭﺧﺪﺍﻭﻧﺪ ﻫﺴ&#= 65176;ﻨﺪ. ﻭ ﻫﻴﭻ ﺭﺍﻫﻰ ﻭ= ﺍﻣﮑﺎﻧﻰ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ &= #65255;ﻈﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ &= #65251;ﮕﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ ﺗﺤﻤّﻞ ʌ= 03;ﺨﺘﻰ ﮐﻨﺘﺮﻝﺧﻮﻳﺸ= 5176;ﻦ ﻭﺗﻨﻬﺎ ﮐﺎﺭﻯ &= #64400;ﺮﺩﻥ ﮐﻪ ﺍﺯ ﭘﻴش ﺨﻮ&= #65193; ﮐﺎﺭﻯ ﺭﺍ ﺩﺭﺳ&= #65248;ﻮﻙ ﻧﮑﻨﻨﺪ. ﺯﻳﺮﺍ = ﺟﻨبه هاﻯ ﻣﻨﻔﻰ ﮐﺎ= 5197;ﻯ، ﺑﻴﺸﺘﺮ ﺍﺯ ﺻﺤ&= #1606;ه هاﻯ ﺍﺣﺘﻤﺎﻟA= 264; ﺩﺭﻫﻤﻪ ﺍﻋﻤﺎ&#= 65245; ﻣﺎ ﺿﺮﺭ ﺭﺳﺎﻥ = ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍﺯ ﻫﺮﺩﺭﻯ ﻭ&= #65197;ﺍﻫﻰ ﭘﻴﺶ ﺑﺮﻭﻳﻢ، &#= 65183;ﺰ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65166; ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺤﻠﻴﻪ ﺁﻥ ﺍﻣﮑﺎن ﻮﺭ&#= 65261;ﺯﻧﻪ ﻧﺠﺎﺗﻰ ﻧﻤﻰ ﻳ&= #65166;ﺑﻴﻢ. ﺁﻧﻬﻢ ﻋﻘﻞ ﻭ ﺍ= ﺭﺍﺩﻩ ﻭ ﺻﺒﺮ ﻭ ﻋﺸﻖ،&= #65261; ﺷﺎﻴﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻗﺒﻠﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ،ﮐﻪ ﮐﺎﺭ ﻫﺮﮐس ﻧﻴ&#= 65204;ﺖ. ﻭﻣﺮﺩ ﺑﺎ ﺍﺭﺍ&= #65193;ﻩ ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﻋ&= #65166;ﺷﻖ ﺩﻟﺨﺴﺘﻪ ﻭﺑﺎ &= #65211;ﺒﺮ ﺍﻳّﻮﺑﻰ ﻣﻴﺨ= 5262;ﺍﻫﺪ. ﺗﺎ ﺭﺳﺘﻢ ﻭﺍﺭ = ﺑﺘﻮﺍﻥ ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺭﺍ ﻃﻰ ﮐﺮﺩ. ﻭﺩ= ;ﺭ ﺧﺎﻥ ﻫﻔﺘﻢ ﻭﻣ&= #65240;ﺎﻡ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ،که ﺒﺘﻮʋ= 65;ﻥ ﻧﺠﺎﺕ ﻭ ﻧَﻔَ= 587; ﺭﺍﺣﺖ ﮐﺸﻴﺪﻥ &= #65261; ﺁﺳﻮﺩﻩ ﺧﻮﺍﺑ&#= 65268;ﺪﻥ،ﻭﺣﺘﻰ ﻣﺮﺩﻥ ﺩﺍﺷﺖ. ﻭ= ﺍﻟّﺎ ﻫﺮ ﻟﺤﻈﻪ ﺯﻧﺪ&= #64404;ﻰ ﺑﻠﺎﺋﻰ ﺩﺭﺩﻧ&#= 65166;ﻙ ﺍﺳﺖ. ﻭ ﻫﺮﺁﺯﺍ= ﺩﻯ ﻣﻮﺭﺩ ﺗﺼﻮﺭ ﻣ&= #65166; ﺃﺳﻴﺮ ﺯﻧﺪﺍﻥ &= #65261;ﺟﻮﺩ ﺑﻮﺩﻥ ﺍﺳﺖ ﺯﻧ&= #65194;ﺍﻥ ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺩ&= #65267;ﻮﺍﺭ ﻫﺮﻳﻚ ﻣﺤﺎﻓﻆ &= #65193;ﻳﮕﺮﻯ،ﭼﻮﻥ ﻃﻠﺴﻤﻬﺎﻯ ﺩﺭ&#= 65169;ﺴﺘﻪ ﺍﺳﺮﺍﺭﺁﻣﻴﺰ &#= 65193;ﺭ ﻣﺤﺎﺻﺮه ﺪﺍﺭ= 5193;. ﻓﺮﺍﺭ ﺍﺯ ﺁﻧﻬ&= #65166; ﻫﻴﭻ ﺳﻮﺩﻯ ﻧﺪ&= #65165;ﺭﺩ. ﻭﻟﻰ ﻓﺮﺍﺭ ﺍﺯ = ﺧﻮﺩ ﻭﺧﻮﻳﺸﺘﻦ ﺧﻮ&#= 65267;ﺶ،ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻟ&= #65166;ﺯﻡ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻫﻤ= ;ﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻧﻬ&#= 65166;ﺋﻰ،ﺍﺣﺴﺎس ﺍﻳﻦ ﺁﺯﺍﺩﻯ ﺧ&= #65262;ﺍﻫﺪ ﺷﺪ. ﻭﻫﻢ ﺍﮐﻨﻮ= ﻥ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺁﻳﻨﺪﻩ ﺭﺍ ﺩﺭ&= #65241; ﺍﺣﺴﺎﺳﻰ ﻭ ﺩﺭ&= #65241; ﺍﻟﻬﺎﻣﻰ ﻭ ﺩﺭ&= #65241; ﺳﻤﺒﻮﻟﻴﻚ ﺩﺍ&#= 65197;ﺩ ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﺭ= ﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﻣﻠ&= #65166;ﺣﻈﻪ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺗ= 5262;ﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ. ﻭ ﭼﻪ ﺍﻣﮑﺎﻧﺎ&= #65173; ﻭﮐﺮﺍﻣﺎﺕ ﻋﻈ&#= 65268;ﻤﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﻣ= ﺎ ﻋﻠﻤﺎ ﮐﻪ ﺑﺨﻮ&= #65165;ﻫﻨﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮ&= #65197;ﺳﻰ ﮐﻨﻨﺪ، ﺗﻨﻬﺎ &#= 65175;ﻦ ﻣﺎﺩﻯ ﺍﻭﺭﺍ ﻣ&= #65248;ﺎﺣﻈﻪ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ= ﻭﺍﻗﻊ ﮔﻮﺋﻰ ﺍﻭﺭﺍﻣ&#= 65268;ﮑﺸﻨﺪ،ﮐﻪﻣ᥾= 8;ﺨﻮﺍﻫﻨﺪﺗﺸﺮ&= #65267;ﺢﺁﻥﮐﻨﻨﺪ <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﮐﺎﺭ ﺫﻫﻦ ﺭﺍ ﺑ= ﺮﺭﺳﻰ ﮐﺮﺩﻥ،ﺑﺴﻴﺎA= 197; ﺳﺨﺖ ﻭ ﺑﻨﺪﺭﺕ = ﻧﺘﺎﻳﺞ ﺃﻧﺪﻙ ﻭﻣﻮﻗّ= 5174; ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭ&#= 65255;ﺪ. ﭼﻮﻥ ﮐﺎﺭ ﻣﺮﺑ&= #65268;ﺎﻥ ﻣﺪﺍﺭس ﻭﺭﻭﺍ= 606; ﺪﺭﻣﺎﻧﺎﻥ ﭘﺰ&#= 65207;ﻚ. ﻭﻟﻰ ﺑﺮﺭﺳﻰ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻥ ﺑﻄﻮﺭ &= #65193;ﺭﺳﺖ، ﺗﻨﻬﺎ ﮐﺎﺭ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﭘﻴﺮ ﮐﺎﻣﻠﺤﺴﻴﻦ ﺳ&#= 65166;ﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﺗﻨﻬﺎ ﻭﺍﻭﻟﻴ&#= 65254; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺯ&= #65255;ﺪﻩ ﻭ ﺷﺎﻳﺴته اﻳA= 254; ﺗﺤﻘﻴﻖ ﻭﻣﻄﺎ&#= 65247;ﻌﻪ ﺭﻭﺍنی اﺯ ﺳﺎA= 247;ﻚ ﺍﺳﺖ. ﺗﺎ ﺳﺎﻟﻚ= ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭ ﻋ= ﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ &= #64400;ﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ. ﺁﻧﮕﺎﻩ ﺗﻨﻬﺎ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻪ= ; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﮐﺎﻣﻞ &#= 65165;ﺩﺍﺭﻩ ﻣﻴﮑﻨﻨﺪ، ﻭﻧ= 5252;ﻮنه هاﺋﻰ ﺍﺯ ﺁﻳﻨ= 5194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65197;ﺍ ﺑﺪﻳﺪﺍﺭ ﭼﺸﻢ &= #65193;ﻝ ﺍﻳﻦ ﮐﺎﻣﻞ ﮐﻪ = ﻣﻴﺮﺳﺎﻧﻨﺪ. ﮐﻪ ﺑﺮﺣﺴﺐ ﻋﻘ&= #65246; ﺑﺸﺮﻯ،ﺍﻣﻮﺭ = 5235;ﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﻫ= ﻤﺎﻥ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻭﻓﻬﻢ ﮐﻠّﻰ ﻭ&#= 65251;ﺎ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65192;ﻮﺍﻧﻴﻢ. ﭘس ﻓﻄﺮﺕ ﺍﻭﻝ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺟﻨﻴﻦ ﻭﻃﻔ&= #65262;ﻟﻴّﺖ،ﻭ ﺣﺘﻰ ﺟﻮﺍﻧﻰ ﺃ&= #65251;ﺮﻯ ﺣﺘﻤﻰ ﭘﻴﺶ ﻣﻴ&= #65198;ﻭﺩ. ﻭ ﺩﺭ ﻓﻄﺮﺕ ﺩﻭ= ﻡ ﺍﻟﻬﻰ ﻫﺴﺘﻰ ﺩ&= #65197;ﺳﺮﻧﻮﺷﺖ ﺁﺧﺮ ﺑﺎﺯﮔﺸت &#= 65170;ﺨﻠق اﻭﻟﻴﺎﻯ ﺍﻟﻬ= 740; اﺳﺖ. که ﺁﻧﮕﺎ= 607; اﺧﺘﻴﺎﺭ ﺑﻤﻌ= 606;ی ﺪﺭﺳﺘﻰ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺍﺧﺘﻴﺎﺭﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﺳA= 174; ﻭﺯﺑﺎﻥ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺩﺳﺖ ﻭ= 5199;ﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﮐﻠﺎﻡ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻫﻤﻪ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻠﻴﻢ ﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ&#= 1548;ﻭﻫﻤﻪ ﺧﻮﺩ ﻣﺘﮑﻠّﻢ &#= 65165;ﻟﻬﻰ،ﻭ ﺣﺘﻰ ﺻﻮﺭﺕ ﻭ ﺳ= ﻴﺮﺕ ﺁﻧﺎﻥ، ﺻﻮﺭﺕ &#= 65261; ﺳﻴﺮت ﺨﺪﺍﻭﻧ= 5194; ﺍﺳﺖ. ﮔﻮﺋﻰ ﺩﻳ= ﺪﺍﺭ ﺭﻭﻯ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﻳﺪﺍﺭ ﺻﻮﺭﺕ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﻳﺎ ﺑﺪﺳ= ;ﺖ ﻭﺭﻓﺘﺎﺭ ﻭﻣﺴ&#= 65268;ﺮ ﮔﻔﺘﺎﺭﻯ ﻭ ﭘﻨ&= #65194;ﺍﺭﻯ ﻭﮐﺮﺩﺍﺭﻯ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ،ﮔﻮﺋﻰ = 5203;ﻴﺮﺕ ﻭ ﺫﺍﺕ ﻭﻣﺎﻫﻴ&= #1617;ﺘﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﭼﻮﻥ ﺑﺸﻬﻮﺩ &= #65255;ﻬﺎﺋﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺳﻨﺪ،ﺍﻳﻦ ﺳﻴﺮﺕ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﻭﺑﻘﻮ&= #65245; ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65191;ﻄﺎﻯ ﺍﺗّﻔﺎﻗﻰ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ،ﺍﺯ ﻧﻈ= 5198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65193;ﺭﺳﺖ ﻭ ﺻﻮﺍﺏ ﺍﺳﺖ. ﻭ= ; ﺣﺘﻰ ﺩﺳﺘﻮﺭ ﻏﻠﻂ ﭘ&= #65268;ﺮ ﺑﺴﺎﻟﻚ،ﻫﻤﺎA= 253; ﻧﺘﻴﺠﻪ ﺍﻟﻬﻰ &= #65197;ﺍ ﻣﻴﺪﻫﺪ،ﮐﻪ ﺍ= 4404;ﺮ ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺻ&= #65188;ﻴﺢ ﺑﻮﺩ. ﺯﻳﺮﺍ ﺍﺻ= ﻞ ﺍﻃﺎﻋﺖ ﻭﺗﺴﻠ&#= 65268;ﻢ ﻣﻬﻢ ﺍﺳﺖ،ﻭﻧ= 5258; ﻣﻮﺿﻮﻉ ﺗﺴﻠﻴ&#= 65250; ﻭ ﺍﻃﺎﻋﺖ ﻭﻣﺤ&= #65176;ﻮﺍﻯ ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺣ&= #65176;ﻰ ﻋﺪﻡ ﺩﺳﺘﻮﺭ ﭘ&= #65268;ﺮ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65256;ﺘﻈﺮ ﺻﺪﻭﺭ ﻫﺮ ﺩﺳﺘ&= #65262;ﺭﻯ،ﺧﻮﺩ ﺩﻗﻴﻘﺎ ﻣﺎﻧﻨ&#= 65194; ﺩﺍﺩﻥ ﺩﺳﺘﻮﺭ&#= 65165;ﺕ،ﻭ ﺍﺟﺮﺍﻯ ﮐﺎﻣﻞ &= #65261; ﺻﺤﻴﺢ ﺁﻥ ﺩﺳﺘ&= #65262;ﺭ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺑ= ﻌﺪﻫﺎ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻓﻄﺮﺗA= 166; ﻭ ﺳﺮﻧﻮﺷت ﺒﻌ&#= 65194;ﻯ ﺑﺮﺗﺮ ﺭﺍ ﺑﻴﺎ&= #65267;ﺪ. ﮐﻪ ﻓﺎﺻﻠﻪ ﻫﺮ&= #65267;ﻚ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﭼﻮA= 253; ﻓﺎﺻﻠﻪ ﺑﻬﺸﺘ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﺑﻴﻦ ﺁﻧﻬﺎ ﭘﺎﻧﺼﺪ &= #65203;ﺎﻝ ﻓﺎﺻﻠﻪ ﺭﺍﻩ ﺑ&= #65198;ﺍﻯ ﺳﻮﺍﺭ ﮐﺎﺭ ﺗﻨ&= #65194;ﺭﻭ ﻣﻴﺒﺎﺷﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺮ= ﺧﻠﺎﻑ ﻋﻠﻤﺎﻯ ﺑﻴﻮﻟ&#= 65262;ﮊﻳک که ﭘﻴﺮﻭ ﻣﺬﻫ= 5168; ﺟﺒﺮﻯ ﻭﻃﺒﻴﻌ&#= 65264; ﺷﺪﻧﺪ، ﺗﻨﻬﺎ &#= 65169;ﺮﺧﻰ ﺍﺯﻋﻠﻤﺎﻯ ﻋﻠ&#= 65250; ﺍﻟﻨﻔس ﺭﻭﺍﻥ &#= 65207;ﻨﺎﺵ ﻫﺴﺘﻨﺪ،ﮔﺮﭼA= 258; ﭼﻮﻥ ﺑﻴﻮﻟﻮﮊ&#= 65267;ﺴﺘﻬﺎ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. = ﺑﺎﺯ ﺑﺎ ﮐﻞ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺳﺮ ﻭﮐﺎﺭ ﺩﺍﺭ&= #65255;ﺪ. ﻭﺭﻓﺘﺎﺭ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﻫﺎ A= 169;ﺼﻮﺭﺕ ﺍﺣﮑﺎﻡ ﻃﺒﻴﻌ&#= 65264; ﻧﻴﺴﺘﻨﺪ ﻭﻧﺘ&#= 65166;ﻳﺠﻰ ﻣﻴﮕﻴﺮﻧﺪ. که هماﻥ ﺍﺣﮑﺎﻡ A= 235;ﺮﺩﻯ ﻧﻴﺴﺖ،ﮐﻪ ﺍﻭ= 5247;ﻴﺎ ﻭﻋﻠﻤﺎﻯ ﻭﺍﻗ&#= 65228;ﻰ ﻋﻠﻢ ﺍﻟﻨﻔس ﻭ&#= 65197;ﻭﺍﻥ، ﺯﻣﺎﻧﻰ ﺑﺮﺣﺴ&#= 65168; ﻫﺮ ﻣﻮﺭﺩ ﺷﺨﺺ = ﺳﺎﻟﻚ ﺧﻮﺩ،ﻭﺩﺭ ﺷﺮ= 5165;ﻳﻂ ﺧﺎﺹ ﺯﻣﺎﻧﻰ ﻭ&= #65251;ﮑﺎﻧﻰ،ﺗﺎ ﻫﻤﺎﻥ ﻳﻚ ﻓﺮﺩ = ﺭﻋﺎﻳت ﺁﻥ ﮐﻨﻨﺪ ﺑﺮﺧ&= #65248;ﺎﻑ ﻋﻠﻤﺎﻯ ﻣﺎﺩﻯ &= #65197;ﻭﺍﻥ ﺷﻨﺎس ﻋﻤﻞ ﻣﻴ&#= 64401;ﻨﺪ. ﮐﻪ ﻓﺮﺷﺘﮕﺎﻥ &= #65251;ﻌﺎﻟﺠﺎﺕ ﺭﻭﺍﻥ ﺑﺴﻴﺎﺭ &= #65251;ﺤﺪﻭﺩ ﺑﭽﻨﺪ ﺑﻴﻤﺎﺭ&#= 65263; ﻭ ﻋﺎﺭﺿﻪ ﺳﺮﻭ&= #64400;ﺎﺭ ﺩﺍﺭﻧﺪ. ﻭ ﺳﻠﺎ= ﺡ ﺩﺍﺋﻢ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ = ﺑﻬﺒﻮﺩ ﺑﻴﻤﺎﺭ ﺭﺍ ﻣﻴ&= #65194;ﻫﻨﺪ. ﻭ ﺑﻴﻤﺎﺭﺭﺍ ﺍ&= #65199; ﺩﺭﺟﻪ ﭘﻨﺠﻢ ﺑ&= #65198;ﺍﻯ ﻣثاﻝ،ﺗﻨﻬﺎ ʌ= 51;ﻴﺘﻮﺍﻧﺪ ﺑﻬﻤﺎﻥ ﺑﻴﻤﺎ&#= 65197;ی ﺪﺭﺟﻪ ﭼﻬﺎﺭﻡ &= #65261; ﺳﻮﻡ ﭘﺎﺋﻴﻦ ﺁ&= #65261;ﺭﻧﺪ، ﻭ ﺑﺪﺭﺟﺎﺗﻰ ﺷ&= #65236;ﺎﻯ ﻗﺒﻞ ﺍﺯ ﺑﻴﻤﺎ&= #65197; ﺷﺪﻥ ﻧﻤﻴﺮﺳﺎ&#= 65255;ﻨﺪ. ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺘﻮﺍﻧﺪ ʌ= 35;ﺮﺍﻭﺍﻥ ﺩﺭﺟﺎﺗﻰ ﺳﻘﻮ&#= 65217; ﮐﻨﺪ،ﻭﻟﻰ ﺩﺭ &#= 65207;ﻔﺎ ﻳﺎﻓﺘﻦ،ﺗﻨﻬA= 166; ﺩﻭ ﭘﻠّﻪ ﺷﻔﺎ &= #65165;ﻣﮑﺎﻥ ﺩﺍﺭﺩ. ﻭﻗﺘﻰ ﭘ= ﺰﺷﻚ ﺩﺭ ﮐﺎﺭ ﺑﺎﺷﺪ&= #1548; ﻭ ﻫﻨﮕﺎﻣﻰ ﮐﻪ = ﺑﻴﻤﺎﺭ ﺑﺎ ﭘﺰﺷﻚ ﺧﻮﺩ = ﻫﻤﮑﺎﺭﻯ ﮐﻨﺪ. ﻭ ﺍﻟّﺎ ﺑ= ﻴﻤﺎﺭ ﭘﺰﺷﻚ ﺧﻮﺩﺭﺍ &= #65193;ﻳﻮﺍﻧﻪ ﻭ ﺑﻴﻤﺎﺭ ﻣﻴﺸ&= #65256;ﺎﺳﺪ. ﻭﻧﻪ ﺧﻮﺩش ﺮﺍ. = ﺍﻣﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺣﺴﺐ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻣﻴﺴّﺮ. ﻭ ﺍﮔﺮ = ﻫﻤﮑﺎﺭﻯ ﺳﺎﻟﻚ ﻭ ﺍﻃﺎﻋ&= #65174; ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;، ﺑﺤﺪّ ﺃﮐثر ﺩA= 197;ﺟﻪ ﺷﻔﺎ ﺍﺯ ﺣﻴﻮﺍ&= #65255;ﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺮﻧﺪ. ﮐﻪ ﺑﺸﻬﻮﺩ ﺁﺧ&= #65198; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197; ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪی ﺒﺮﺳﺎ= 5255;ﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺮ = ﻭﺳﺎﻟﻚ ﻇﺎﻫﺮﺍ ﺩﺭ ﻣﺤ&= #65268;ﻂ ﻏﻴﺮ ﺟﺎﻣﻌﻪ ﺍ&= #65203;ﻠﺎﻣﻰ ﺑﺎﺷﺪ. ﮐﻪ ﺍﻳﻦ= ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﺳﺮﺍ&#= 65203;ﺮ ﻗﺸﺮﻯ ﻭ ﺷﺮﻙ ﺁ= ﻣﻴﺰ ﻭﻏﻴﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻫﺴ= ﺘﻨﺪ. ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣ= ﻘﻴﻢ ﻣﺤﻴﻂ ﻫﻨﺪﻭ ﻳ&= #65166; ﻳﻬﻮﺩﻯ ﻭ ﻏﻴﺮ&= #65257;،ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ ﺧﻮﺩ ﺭ&= #65165; ﺑﻬﻤﺎﻥ ﺷﻬﻮﺩ &= #65255;ﻬﺎﺋﻰ ﭘﻴﺮ ﻣﻴﺮﺳﺎﻧ&#= 65194;. ﭘس ﺷﻔﺎ ﺑﺨﺶ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﻧﺎﻣﺤﺪﻭﺩ ﺍﺳ&#= 65174;. ﻭ ﺣﺪﻭﺩ ﺣﺪّ ﻳ&= #65240;ﻒ ﻳﺎ ﮐﻮﻩ ﻗﺎﻑ ﺍ= ﻭ، ﻫﻤﭽﻨﺎﻥ ﺷﻬﻮ&#= 65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﻭ ﺍﻟّﺎ ﺍﺯ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ </span><span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ،ﻇﺮﻑ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﻋﻤﺮ ﻭﻟﺎ&= #65267;ﺖ ﻣﻬﺪﻭﻯ ﻭ ﺷﺮﺍ&= #65235;ﺖ ﺁﻥ ﺩﺭ ﺯﻣﺎﻥ ﺧ= ﻮﺩ،ﺭﻭﺡ ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﺍﻣﺮﻭ&#= 65199; ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﻌﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺮﻭﻧﺪ. ﻭ ﻫﻨ= ﻮﺯ ﺗﺎ ﺭﺏّ ﺍﻟﺄﺭ&#= 65169;ﺎﺏ ﻭ ﺷﻬﻮﺩ ﻭﮐﻤﺎ&= #65247;ﺎﺕ ﻋﻈﻴﻢ ﺗﺮ،ﻭﺑ= 5264; ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺸﻬﻮ&#= 65193;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺠﻠّﻴﺎﺕ ᥺= 7;ﻈﻴﻢ ﺗﺮ ﺍﺯ ﻗﺎﺋﻢ ﺩ= ﺭ ﺟﻬﺎﻥ،ﻭ ﺑﻰ ﻧ&#= 65260;ﺎﻳﺖ ﺍﺯ ﻣﻬﺪﻯ ﻫﺎﻯ = ﻣﻮﻋﻮﺩ،ﮐﺎﺷA= 236;ﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﺍﻧﺘﻬﺎ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻓﺮ= ﺿﺎ ﺩﺭ ﻣﻄﻠﻖ ﮐﻤﺎ&= #65245; ﺃﺑﺪﻯ،ﻳﻚ ﺭﻭ= 5185; ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ&#= 1548;ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﻨﺪ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﺻﻔﺎﺕ ﻭ ﺷﺒﺎﻫﺘﻬﺎﻯ &= #65165;ﻧﻮﺍﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻴﺎﺑﺪ. ﻭﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ، ﺑﻴﺮﻭﻥ ﺍ&#= 65199; ﻫﺴﺘﻰ ﻫﺎ ﺩﺭ ﻋ= ﻤّاء ﻭﻫﺎﻫﻮﺕ،ﺩﺭA= 227;ﺎﻟﻢ ﻭﺟﻮﺩﻯ ﻋﺪﻡ ﻣ&= #65166;ﺳﻮﺍﻩ ﺍﺳﺖ. ﮐﻪ ﺑﺮﺍﻯ= ﺍﻳﻦ ﺭﻭﺡ ﺍﻣﺮﻭﺯﻯ&#= 1548;ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻤﻄﻠ&#= 65238; ﮐﻤﺎﻝ ﺩﺭ ﻧﻮﺭ = ﺍﻟﻠﻪ،ﺑﺮﺍﻯ ﭼﻪ ﻭﻇﻴﻔﻪ ﺟﺪ&= #65267;ﺪﻯ ﻣﺄﻣﻮﺭ ﮔﺮﺩﺩ. = ﺯﻳﺮﺍ معقول ﻧﻴﺴﺖ،= ﺍﻳﻦ ﻫﻤﻪ ﮐﻤﺎﻟﺎﺕ &= #65183;ﺴﺘﻦ،ﺑﺪﻭﻥ ﻓﺎﻳﺪﻩ ﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻫﺮﻳﻚ ﺍﻟﻠﻪ ﺗﺎﺯﻩ،= 5193;ﺭ ﻳﻚ ﮔﻮﺷﻪ ﺩﻳﮕ&= #65198;ﻳﺎﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺴﺘﻰ ﻫﺎﻯ A= 191;ﺪﺍﻭﻧﺪ ﻫﻮ،ﻭ ﺣﺘﻰ ﺑﻴ&#= 65198;ﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎﻯ = ﺍﻟﻠﻪ ﺍﺯ ﻣﺎﺳﻮﺕ ﻭ ﻧ= ﺎﺳﻮﺕ ﻭ ﻣﻠﮑﻮﺕ ﻭ ﺟﺒ= ﺮﻭﺗﻬﺎ ﻭ ﻟﺎﻫﻮﺕ ﺍﻟﻠ&= #65258; ﺻﺎﺩﺭ ﺍﻭﻝ،ﻧ= 5240;ﺶ ﺍﻟﻮﻫﻴّﺖ ﺧﻮ= 5193;ﺭﺍ ﺍﻳﻔﺎ ﻣﻴﮑﻨﻨ&#= 65194;. ﺩﺍﻧﺸﺠﻮﻯ ﭘﺰ&#= 65207;ﻚ ﺷﺪه ﺘﺎﺯﻩ ﺁﻏ&#= 65166;ﺯ ﻭﻇﻴﻔﻪ ﺍﺻﻠﻰ &= #65165;ﻭ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺷ&= #65236;ﺎ ﻣﻴﺪﻫﺪ. ﻭﺩﺭﮐ&= #65166;ﺭ ﺧﻮﺩﺟﺴﺘن کم= 5;ﻝ ﻋﺒث ﻭﺑﺎﻃﻞ ﻭ&#= 65169;ﻰ ثمر ﻭﺑﻰ</span><span dir=3DLTR></span= ><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺪﻑ ﺑﻮﺩﻥ. ﻣﻌﻨﻰ ﻧ= ﺪﺍﺭﺩ. ﻫﺮچه ﺘﮑﺎﻣﻞ = 5169;ﻴﺸﺘﺮ،ﻭﻇﻴف= ه ﺒﻌﺪﻯ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ. ﻭﻟﺬﺍ ﻫﻤﻴشه = 5194;ﺍﻧﺴﺘﻦ ﻣﺴﺌﻮﻟﻴّت ﺴA= 166;ﺯ ﻣﻴﺒﺎﺷﺪ،ﻭ ﺗ= 5262;ﺍﻧﺎی ﺰﻧﺪﻩ ﻣﺴﺌﻮﻟ&#= 65268;ّﺖ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﻳ&= #65166;ﻓﺘﻦ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﭘﻴ= ;ﺮ ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ &= #65165;ﻣﺮﻭﺯ ﺳﺎﻟﮑﺎﻥ،ﻋﻤA= 248;ﺎ ﻧﻘﺶ ﻧﺴﺒﻰ ﺧﻮ&= #65193; ﺭﺍ ﺩﺭ ﻫﺪﺍﻳﺖ = ﺩﻳﮕﺮﺍﻥ ﺳﺎﻟﻚ ﺍﻳﻔﺎ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﺭﺑﻮﺑﻴّﺖ ﻳ&#= 65166; ﺗﺮﺑﻴﺖ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻫﻤﺎﻥ ﮐﻤﺎﻟﺎ&#= 65173; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﻣﺮﻭﺯ،ﮐﻪ ﺣ= 4401;ﻤﺖ ﻧﻈﺮﻯ ﻋﻠﺎﻭﻩ &= #65169;ﺮ ﻭﻇﻴﻔﻪ ﺍﺻﻠﻰ &= #65187;ﮑﻤﺖ ﻋﻤﻠﻰ ﺭﺍ ﺑﻌﻬ&= #65194;ﻩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺯﺑ= ﺎﻥ ﻭ ﺻﻮﺭﺕ ﺁﻧﻬﺎ = ﺯﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﺍﻟﻬﻰ = ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ = ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﮐﻪ ﺩﺭ ﭘ&#= 65268;ﻤﺎﻥ ﺳﻠﻮﻙ ﻫﺴﺘﻨﺪ. = ﻭﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺑ&= #65192;ﻮﺍﻫﺪ ﭘﺎﺩﺷﺎﻫﻰ ﺭﺍ &= #65259;ﺮ ﺣﮑﻮﻣﺖ ﺳﻴﺎﺳ&#= 65264; ﺑﺮﭘﺎ ﮐﻨﺪ . <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺤﻘﻘﻴﻦ ﻋﻠﻤﻰ ﺍﺯ ﻳﺎﻓ&= #65176;ﻦ ﻋﻠّﺖ ﺍﺧﺘﻴﺎ= 5197; ﺍﻧﺴﺎﻥ ﻣﺄﻳﻮ&#= 1587; ﻭﺑﻰ ﻋﻠﺎﻗﻪ ﺷ&= #65194;ه اﻧﺪ . ﺍﻣﺎ ﺭﻭﺍ= ﻥ ﺩﺭﻣﺎﻧﺎﻥ ﻭ ﺭ&= #65261;ﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺩﺍﻧ&#= 65208;ﻤﻨﺪ، ﻫﺮﭼﻪ ﭘﻴﺶ ﻣﻴ&= #65198;ﻭﻧﺪ،ﺍﻣﻴﺪ ﺯﻳﺎﺩﻯ ﺑﮑﺸﻒ &= #65251;ﺸﮑﻞ ﺍﺧﺘﻴﺎﺭ ﻣﻴﺮ&#= 65203;ﻨﺪ، ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪه اﻧﺪ ﻭ &#= 64344;ﺰﺷﮑﺎﻥ ﻫﻨﻮﺯ ﺩﺭﻓﺮﻣ&#= 65262;ﻟﻬﺎﻯ ﮐﻠّﻰ ﻭﻣﺎﺩﻯ &#= 65261;ﻧﻮﻋﻰ ﮔﺮﻓﺘﺎﺭ ﻫﺴﺘ&#= 65256;ﺪ. ﻫﻨﺘﺮ ﺭﻭﺍﻥ ﺷ&= #65256;ﺎﺵ ﻣﻴﮕﻮﻳﺪ،ﺩﻭ = 5219;ﺮﻑ ﺟﺒﺮ ﻭﺍﺧﺘﻴﺎ&#= 65197; ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻣ&= #65268;ﺨﻮﺍﻫﻨﺪ ﺩﺭ ﮐﻨﺘﺮﻝ ﺑﮕ&= #65268;ﺮﻧﺪ. ﻭ ﺟﺒﺮ ﻭﺍﺧﺘﻴ&= #65166;ﺭ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65267;ﮑﺪﻳﮕﺮ ﺭﺍ ﻣﺠﺎﺏ ﮐﻨﻨ&= #65194; ﮐﻪ ﺭﺍﻩ ﺩﺭﺳﺖ = ﺭﺳﻴﺪﻥ ﺑﺤﻘﻴﻘﺖ ﺭﺍ ﺑ&= #65268;ﺎﺑﻨﺪ. ﺯﻳﺮﺍ ﺃﻣﺮ ﻃﺒ&= #65268;ﻌﻰ ﭼﻴﺰﻯ ﺍﺯ ﺍﺧﺘ&= #65268;ﺎﺭ ﺁﺯﺍﺩ ﺩﺭﺁﻥ ﻣ&= #65220;ﺮﺡ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺃ= ﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ ﺩ&= #65197;ﮐﺎﺭ ﺍﺳﺖ. که اﻣﺎﻡ</s= pan><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺻﺎﺩﻕ ﻣﻴ= ﮕﻮﻳﺪ. ﻭﺁﻥ ﻫﻤﺎﻥ ﺭﺍ&= #65257; ﺳﻮﻡ ﺳﻠﻮﻙ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﺑﺎﻭﻟﺎﻳﺖ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﻭ ﺭﺳﺎﻧﺪ= ﻥ ﺳﻠﺎﻣﺘﻰ ﺭﻭﺍ&#= 65253; ﺑﺎ ﺗﺰﮐﻴﻪ،ﻭ= 5197;ﺳﻴﺪﻥ ﺑﻌﻘﻠﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭ ﻟﺪﻧّﻰ ﺑﺮﺗ&#= 65198;. ﺁﻧﮕﺎﻩ ﺑﻬﺘﺮ&#= 65267;ﻦ ﺭﺍﻩ ﺣﻘﻴﻘﺖ ﺭ&= #65165; ﻳﺎﻓﺘﻪ،ﻭ ﺑﺪ= 5267;ﮕﺮﺍﻥ ﻣﻰ ﺁﻣﻮﺯﻧﺪ ﮔ&= #65198;ﭼﻪ ﺣﺪ ﺃﮐثر ﺣﻘﻴ= 5240;ﺖ ﺁﻧﻬﺎ،ﺗﺎ ﻣﺮ= 5199; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻧﻪ ﺭﺳﻴﺪﻥ ﺑ&= #65188;ﻘﻴﻘﺖ ﻣﻄﻠﻖ،ﮐﻪ ﺩﺭ &#= 65255;ﻬﺎﻳﺖ ﺃﺑﺪﻳّﺖ ﻭ ﺭﺳ&#= 65268;ﺪﻥ ﺑﻨﺰﻭﺭ ﺍﻟﺄﻧ&#= 65262;ﺍﺭ ﺍﻟﻠﻪ،ﺍﻣﮑﺎA= 253; ﻳﺎﻓﺘﻦ ﺣﻘﻴﻘ&#= 65174; ﻣﻄﻠﻖ ﺑﺪﺳﺖ ﺧ&= #65262;ﺍﻫﺪ ﺁﻣﺪ. ﮔﺮﭼﻪ ﺑﺎ= ﺯ ﻫﻤﺎﻥ ﺣﻘﻴﻘﺖ &= #65251;ﻄﻠﻖ ﺍﻟﻠﻪ ﻭﻭﺍﺻﻠ&#= 65166;ﻥ ﺍﺣﺘﻤﺎﻟﻰ ﺑﺎ&#= 65247;ﻠﻪ، ﻫﻨﻮﺯ ﺣﻘﻴﻘﺖ &= #65251;ﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺎﻃﻠﺎ&#= 65237; ﺧﺪﺍﻭﻧﺪ ﻫﻮ،= 5169;ﻴﺮﻭﻥ ﺍﺯ ﻫﻤﻪ ﻫﺴﺘﻴ&= #65260;ﺎ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﮔﺮﭼﻪ ﻓﻠﺴﻔﻪ ﻭﺭﻭﺍ&#= 65253; ﺷﻨﺎس ﻧﺨﻮﺍﻫ= 5194; ﺗﻮﺍﻧﺴت ﺒﭙﻴ= 5208;ﺮﻓﺖ ﻋﻤﻮﺩﻯ ﻭﺗﻌﺎ&#= 65247;ﻰ ﺭﻭﺡ ﻭﻋﻘﻞ،ﺗ= 5166; ﻣﺮﺯ ﺷﻬﻮﺩ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺍ ﺑﻴﺎﺑﻨﺪ،= 5169;ﺎﺯ ﭘﻴش ﺮﻓﺖ ﻫﺎﻯ &= #65227;ﻘﻠﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻣ= 5236;ﻴﺪ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65261;ﺗﺮﺑﻴﺘﻬﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﻫﺴﺖ. ﻭﻟﻰ ﺳﻌﺎ= ﺩﺕ ﻭﺟﺸﻦ ﻋﻴﺪ ﺳﻌ&= #65268;ﺪ ﺍﻧﺴﺎﻥ،ﺗﻨﻬA= 166; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﻭﻣﻌﺼﻮﻡ ﺗﻮﻟ&#= 65194; ﺩﻭﻡ ﻭ ﺍﻟﻬﻰ ﻭ= ﺑﻌثت ﻭﺭﺳﺎﻟﺖ ﻭ ﻣﺄ&= #65251;ﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﺧﺎﺹ ﺧﻮ&= #65193; ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻧ= ﻪ ﺭﻭﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻮﻟﺪ= ; ﺍﻭﻝ ﮐﻪ ﺍﺯ ﺭﺣﻢ ﻣﺎ= ﺩﺭ ﺟﺴﻤﺎﻧﻰ ﺧﻮﺩ &= #65169;ﺠﻬﺎﻥ ﺭﺳﻴﺪﻥ ﮐﻪ ﻫﺮ = ﺣﻴﻮﺍﻧﻰ ﻧﻴﺰ ﺍﻳﻦ ﺭﻭﺯ = ﺗﻮﻟﺪ ﺭﺍﺩﺍﺭﺩ. ﻭﺣﺘ&= #65264;ﻫﺮﺍﻧﺴﺎﻥﺣA= 240;ﻴﺮﻯﺑﺪﺧﺼﺎﻝ= ;ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻴﮕﻮﻳﻨﺪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﺭ &= #65227;ﻠﻮﻡ ﺍﺳﺖ،ﺩﺭ ﺣﺎﻟ= 5268;ﮑﻪ ﻓﻠﺴﻔﻪ ﻧﺸﺴﺘ&#= 65258; ﻭ ﻧﺸﺨﻮﺍﺭ ﺍﻓ&= #64401;ﺎﺭﺧﻮﺩ ﻭﺍﻣثاﻝ ﺧﻮﺩ = 5251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﺣﻞ ﻣﺸﮑﻠﺎﺕ = ﺑﺎ ﺗﺤﻘﻴﻘﺎﺕ ﻓﺮ&#= 65199;ﻧﺪﺍﻥ ﺧﻮﺩ ﺃﻫﻞ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﻠﻮﻡ ﻣﻴﺒﺎﺷﺪ. ﻓﻠﺴ&= #65236;ﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65251;ﻌﻨﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺗﻨﻬﺎ ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎ&#= 65253; ﺍﺳﺖ. ﺑﺎ ﻫﻤﺎﻥ= ﺣﮑﻮﻣﺖ ﻧﻈﺮﻯ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺳﻠﻮﮐﻰ،ﻭﺣﮑA= 252;ﺖ ﻋﻤﻠﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ،ﺑﺎ ﻓﻠ= 5204;فه ﮐﻪ ﺑﺎﺯﮔﺸﺘﮕ&#= 65166;ﻥ ﺑﺨﻠﻖ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548;ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻣﻴﻴﺎﺑﻨﺪ. ﺁﻧ&= #65260;ﻢ ﺗﻨﻬﺎ ﺩﺭ ﺳﻄﺢ = ﻣﺤﺪﻭﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ = ﺑﺰﺑﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻣ&= #65166;ﺩﻯ ﺷﺪه ﻮﺗﻨﺰﻳﻞ &#= 64404;ﺮﺩﻳﺪﻩ ﺑﻤﻨﻄﻖ ﻣﺎﺩﻯ &= #65165;ﺳﺖ ﻭﻣﺸﮑﻠﺎﺕ ﺟﻬ&#= 65256;ّﻢ ﺟﻬﺎﻥ ﺑﺮﺍﻯ ﻫ&= #65252;ﻪ ﻣﻮﺟﻮﺩﺍﺕ. ﻭ ﺣ= ﺘﻰ ﺍﻧﺴﺎﻥ ﻭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ. ﭼﻮ= ;ﻥ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺧﻮﺩ ﺩﺭ ﺟﻬﺎﻥ = ﻣﺘﻮﻟﺪ ﮔﺮﺩﻧﺪ. ﺗﻨﻬﺎ = ﺑﺎ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺷﺎﻣﻞ،= 5203;ﻪ ﺍﺻﻞ ﮐﻠّﻰ ﺗﺨ&#= 65248;ﻴﻪ ﺍﺯ ﮔﺬﺷﺘﻪ ﻭﺣ&= #65166;ﻝ،ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻭ ﺗﺠﻠﻴ&= #65258; ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﺎﺭ&= #65251;ﺎﺋﻰ ﮐﻪ ﻫﻴﭻ ﻓﻴﻠﺴ&= #65262;ﻑ ﻭ ﻫﻴﭻ ﻋﺎﻟﻢ ﻣ= ﺎﺩﻯ ﻭﺗﮑﻨﻮﻟﻮﮊﻯ= 548;ﻭ ﻫﻴﭻ ﺭﻭﺍﻥ ﮐﺎ&= #65251;ﻠﺎﻥ ﻧﻴﺰﺑﺪﺍﻥ ﻧﻤ&#= 65264; ﭘﺮﺩﺍﺯﻧﺪ. ﮔﺮ&= #64380;ﻪ ﺭﻭﺯ ﺁﺧﺮ ﺍﺣﺴ&= #65166;س ﻭﺍﻋﺘﺮﺍﻑ ﺑﻮ&#= 65183;ﻮﺩ ﻋﺎﻟﻢ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﻭ ﺭﻭﺡ ﺟﻤﻌﻰﻭ&= #65197;ﻭﺡ ﻧﻬﺎﺋﻰ ﻫﺴﺘﻰ&#= 1548; ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺩﺍ&#= 65197;ﻧﺪ. ﻭﻟﻰ ﺗﺎﺧﻮﺩ ﺭ&= #65165; ﺍﺑﺘﺪﺍ ﺷﻔﺎ ﻧ&= #65194;ﻫﻨﺪ، ﺷﻔﺎﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺭﺍ ﺗﺎ ﺳﻄﺢ ﺷﻔ= ﺎﻯ ﺧﻮﺩ ﻧﻤﻴﺪﻫﻨ&#= 65194;. ﮐﻪ ﺑﻴﻤﺎﺭﺍﻥ &= #65165;ﻣﻮﺭﺧﺎﺹ ﺭﺍ،ﺑﺎﻧﺴﺎﻥ = 5255;ﻮﺭﻣﺎﻝﭼﻮﻥ ﺳﻄﺢ ﻋﺎﻡ ﻭﻋﻤ&= #65262;م ﻋﻮﺍﻡ ﻣﻴﺮﺳﺎ&#= 65255;ﻨﺪ. ﻭﺍﮔﺮ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺭﻭﺍﻥ ﺷﻨﺎﺵ ﻭ&= #65165;ﻗﻌﻰ،ﮐﻪﺍﻧʌ= 04;ﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﻧﻮﺭﻣ&#= 65166;ﻝ ﻭﺩﺭ ﺳﻄﺢ ﻋﺎﻡ = ﻭﻋﻤﻮﻣﻰ ﺭﺍ ﺑﻤﺮﺯ ﮐﻤﺎ&= #65245; ﻭﺍﻟﻬﻰ ﻣﻴﺮﺳ&#= 65166;ﻧﻨﺪ. ﻭﺗﻔﺎﻭﺕ ﺁﻧﻬ&#= 65166; ﻓﺎﺻﻠﻪ ﻫﺰﺍﺭ&#= 65165;ﻥ ﻫﺰﺍﺭ ﺳﺎﻝ ﺭﺍ&= #65257; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﻣﺸﮑﻠﺎﺕ ﻣﺎﺩ&#= 65263; ﺭﺍ ﻋﻠﻮﻡ ﻣﺎﺩ&= #65263; ﻣﻴﺘﻮﺍﻧﺪ ﺭﺳ&#= 65268;ﺪﮔﻰ ﮐﻨﺪ. ﻭﻣﺸﮑﻠﺎ&= #65173; ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﺭﺍ،ﺗﻨﻬﺎ ﻋﻠ= 5262;ﻡ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻣ&#= 65208;ﮑﻞ ﮔﺸﺎ ﺍﺳﺖ. ﮐﻪ ﺍ= ;ﺳﺘﺎﺩ ﻫﻤﻪ ﺍﺳﺘﺎﺩﺍ&#= 65253; ﻣﺘﺎﻓﻴﺰﻳﻚ، = 4400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ &= #65207;ﺎﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﺍﻳﻨﺎﻥ ﺑﻴ&= #65254; ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65175;ﻔﺎﻭﺗﻬﺎ ﺩﺍﺭﻧﺪ ﭼﻮﻥ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﻣﺘﻔﺎﻭﺕ ﻭ ﺳﻄ&= #65262;ﺡ ﮐﻤﺎﻝ ﻭﻋﻘﻞ ﻣ&= #65176;ﻔﺎﻭت ﺪﺍﺭﻧﺪ. ﻭﻟﻰ ﻫ= ﺮﮐس ﺑﺎﻳﺪ ﺑﻴﺎﺑﺪ&#= 1548;ﮐﻪ ﺧﻮﺩﺵ ﺩﺭ ﺍﻳﻦ = ﻣﻴﺎﻧﻪ ﺩﺭ ﮐﺠﺎ ﻗﺮﺍﺭ = ﺩﺍﺭﺩ،ﻭ ﮐﺠﺎ ﺑﺎﻳﺪ ﺟﻠ&= #65262;ﺗﺮ ﺑﺮﻭﺩ. ﻭ ﺍﮔﺮ ﺭ= ;ﻓﺖ ﺑﮑﺠﺎ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺣﻴﻮﺍﻧﻰ ﻧﺴﺦ &= #65261; ﻣﺴﺦ ﺳﻘﻮﻁ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﺧﻮﺍﻫﺪ &= #64400;ﺮﺩ. ﺁﻧﮕﺎﻩ ﺗﮑﺮﺍ&#= 65197; ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺧﻮ&= #65165;ﻫﺪ ﮐﺮﺩ. ﺗﺎ ﺑﺎ ﺗﮑ= ;ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﻭ ﭘﺮ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻰ،ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺑ&= #65198;ﺳﺎﻧﺪ،ﻭﺧﻮʋ= 93;ﺭﺍ ﺑﮑﻤﺎﻝ ﻣﻴﺴّ= 5198; ﺩﺭ ﮐﺴﺐ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻳﺪﺁﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺩﺭ ﺭﻭ= 5185; ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65169;ﺮﺳﺎﻧﺪ ﮐﻪ ﭘس ﺍﺯ ﭘﻨﺞ = ﺑﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺷﺪﻥ &= #65261;ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻦ ﺍﻭ&#= 65247;ﻴﺎﻯ ﭘﻨﺞ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﭘﻴﺸﻴﻦ،ﺁﺩﻡ = 4400;ﻴﻮﻣﺮث ﻭﻧﻮﺡ ﻳﺎ ﻣﻴﺘ&= #65198;ﺍ. ﻭﻳﺎ ﺑﻮﺩﺍ ﻭﺯ&= #65197;ﺩﺷﺖ ﻭﻣﺴﻴﺢ،ﺁﻧﮕA= 166;ﻩ ﺩﺭ ﺗﻮﻟﺪ ﺑﺮﺗ&= #65198; ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺑﺎﻟﺎﺗﺮ،ﺑﺎ = 4400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻌﺪﻯ ﮐﺎﻓﻰ ﺑ&= #65166; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 1548;ﻳﻌﻨﻰ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺣﺴﻴﻨﻰ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﻫﺮ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ،ﻭ ﺍﺳﺮ= 5165;ء ﻣﻌﺮﺍﺝ ﺑﻌﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﺪ. ﺁﻧﮕﺎﻩ = ﭼﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ ﻳﺎ ﺑﺎﺯ ﻧﮕﺮﺩ&= #65193;. ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻭﻭﻇﺎﻳ&#= 65234; ﺗﮑﺎﻣﻠﻰ ﺑﻰ ﭘ&= #65166;ﻳﺎﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﺎﻧﺪ. ﺗﺎ ﺩ= ﺭ ﺍﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﺍﺻﻞ ﻭﺟﻮﺩ ﺩﺭ = ﻫﺴﺘﻰ ﻫﺎ ﺑﺮﺳﺎﻧﺪ. ﻭ= ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ&#= 1548;ﺩﺭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭ&= #65173; ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﺪ ﻭ ﺧﺎﺗﻤ&= #65258; ﺑﺪﻫﺪ. ﻭﺍﺯ ﺣﻘ= ﺎﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﺤﻘﺎﻳ&#= 65238; ﺍﻟﻬﻰ ﺑﺮﺳﺪ،= 4400;ﻪ ﺧﻮﺩ ﺗﺎﺯﻩ ﺁﻏ&= #65166;ﺯ ﻭﻇﺎﻳﻒ ﺍﻟﻮﻫ&#= 65268;ّﺖ ﺟﺪﻳﺪ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ . ﻣﻴﺘﻮﺍﻥ ﺑﺠﺮ= ﺃﺕ ﮔﻔﺖ،ﮐﻪ ﻓﻠﺴ= 5236;ﻪ ﻋﺮﻓﺎﻥ ﭘﺪﺭ ﺑ&= #65200;ﺭﮒ ﺗﻤﺎﻡ ﻓﻠﺴﻔﻪ &= #65259;ﺎ ﻭﻋﻠﻮﻡ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﮔﺮ ﻓﻠﺴﻔﻪ ﻣ&= #65166;ﺩﻯ،ﺧﻮﺩﺭﺍ ﻣﺸﮑﻞ ﮔﺸﺎﻯ ﻣ&= #65208;ﮑﻠﺎﺕ ﺍﻧﺴﺎﻧﻰ، ﺑﺪ= 5165;ﻧﺪ ﺧﻮﺩ ﺑﺎﻳﺪ ﮐﺎ&= #65197;ﻯ ﮐﻨﺪ،ﻭﻣﻨﺘﻈA= 198; ﻧﺘﺎﻳﺞ ﻋﻠﻮﻡ &= #65251;ﺎﺩﻯ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮ&#= 65193; ﻧﺒﺎﺷﺪ. ﻭﺁﻏﺎ&= #65199; ﺍﺯ ﺧﻮﺩ ﺷﻨﺎﺳ&= #65264; ﻓﻴﻠﺴﻮﻓﺎﻥ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺗﺒﺪﻳﻞ ﺑﻔﻴﻠ&#= 65204;ﻮﻓﺎﻥ ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻭ ﺍﻟّﺎ ﻫﻤﭽﻨ&#= 65166;ﻥ ﺩﻭﺭﺧﻮﺩ ﻣﻴﮕ&#= 65198;ﺩﻧﺪ،ﻭ ﻧﺸﺨﻮﺍﺭ ﻣﻄﺎ&#= 65247;ﺐ ﺩﻳﮕﺮﺍﻥ ﻭ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﻣﻴﮑﻨﻨﺪ. ﺑ= ﺨﻴﺎﻝ ﺍﻳﻨﮑﻪ ﺑﭙﻴﺶ &= #65251;ﻴﺮﻭﻧﺪ ﻭﺍﺑﺪﺍﻋﺎﺗﻰ &#= 65187;ﻘﻴﻘﻰﺩﺍﺭﻧʋ= 94;. ( ﻫﻨﺘﺮ) ﺧﻮﺷﺒﻴ= ;ﻦ ﺍﺳﺖ،ﻭﻟﻰ ﺑﺴ= 5268;ﺎﺭﻯ ﺍﺯ ﺍﺳﻴﺮﺍﻥ ﻣ&= #65166;ﺩﻩ ﻭ ﻧﻔس ﺁﻟﻮﺩﻩ &= #65191;ﻮﺩ ﺑﻴﻦ ﻓﻠﺎﺳﻔﻪ &= #65261;ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﺍﺭﺍﺩ&#= 65257; ﻭ ﺍﺧﺘﻴﺎﺭ ﺭﺍ = ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﻣﺘﺤﻴّﺮ ﻭ ﺳﺮ&#= 64404;ﺮﺩﺍﻥ،ﻣﻴﺪᥴ= 5;ﻧﻨﺪ که ﺤﻘﻴﻘﺘﻰ ﻧ= 5194;ﺍﺭﻧﺪ. ﭘس ﻋﻨﺼﺮﻯ ﻧﺎ &= #65251;ﻄﻠﻮﺏ ﺷﺪه اﻧﺪ. ﺩﺭ ﻭ&= #65165;ﻗﻊ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ = ﻓﻠﺎﺳﻔﻪ ﻭ ﻋﻠﻤﺎ ﻭﺍﻧﺴ&= #65166;ﻧﻬﺎ،ﺍﻟﺒﺘʌ= 58; ﻧﺎﻣﻄﻠﻮﺏ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﻣﻄﻠﻮﺏ ﺧﻮﺩﺷﺎن ﻤﻴﺒ= 5166;ﺷﺪ ﻭﻟﻰ ﻫﻮﻳّﺖ ﻓ&#= 65248;ﺴﻔﻪ ﻭ ﻣﻔﻬﻮﻡ ﺣﻘﻴ&= #65240;ﻰ ﺍﺧﺘﻴﺎﺭ،ﺗﻨA= 260;ﺎ ﻧﺰﺩ ﻓﻠﺴﻔﻪ ﻋ&= #65198;ﻓﺎﻧﻰ ﺍﺳﺖ. ﺁﻧﺠﺎ ﮐﻪ= ﻣﻮﻗﺘﺎ ﺑﺎﺧﺘﻴﺎﺭ ﺁﺯ&#= 65165;ﺩ ﺧﻮﺩ،ﺩﺍﻭﻃﻠA= 170;ﺎﻧﻪ ﻭﻣﺼﺮﺍﻧﻪ ﺗﺮ&#= 65241; ﺍﺧﺘﻴﺎﺭ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﮐﻪ ﺗﺴﻠﻴﻢ ﺧﺪ&= #65165; ﻭﺍﻭﻟﻴﺎﻯ ﺧﺪ&#= 65165; ﻣﻴﮕﺮﺩﻧﺪ. ﺁﻧ&= #64405;ﺎﻩ ﺣﻴﺮﺕ ﺍﻧﺴﺎﻥ &= #65191;ﺎﺗﻤﻪ ﻳﺎﻓﺘﻪ،ﻭ ﺍﻳ= 5254; ﺣﻴﺮﺕ ﻭﭘﺸﻴﻤ&#= 65166;ﻧﻰ ﺳﺮﮔﺮﺩﺍنی همه ﺍﻧﺴﺎﻧﻬʋ= 66;،ﻫﺮﭼﻪ ﻋﺎﻟﻢ ﺗﺮ ﻣﺎﺩ&= #65263; ﻭ ﻓﻴﻠﺴﻮﻑ ﻓﻴ&= #65200;ﻳﮑﻰ ﻭﻣﺎﺩی ﺘﺮ ﺩﺭ &= #64344;ﻴﺮﻯ ﻭﻭﻗﺖ ﻣﺮﮒ ﺷﺪ&= #65267;ﺪﺗﺮ ﺍﺳﺖ. ﺑﺨﺎﻃﺮ ﺩ= ﺍﺭﻡ ﮐﻪ ﭼﮕﻮﻧﻪ ﺭﺍ&= #65203;ﻞ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻓ&#= 65268;ﻠﺴﻮﻑ ﻋﺼﺮ ﺧﻮﺩ، ﻭ ﻳ&= #64405;ﺎﻧﻪ ﻭﺍﺭث ﻓﻠﺴﻔﻪ &#= 65197;ﻳﺎﺿﻰ ﭘﻮﺯﻳﺘﻮﻳﺰﻡ= 548; ﻭ ﭘس ﺍﺯﻫﻔﺘﺎ&#= 65193; ﺳﺎﻝ ﺍﺳﺘﺎﺩﻯ &= #65197;ﻳﺎﺿﻴّﺎﺕ ﻭ ﻓﻠﺴﻔﻪ ﺑﻮﺩ&= #65253;،ﺩﺭ ﺳﻦّ 98</span><span lang=3DAR-SA style=3D'mso-bidi-langu= age: FA'> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺳﺎ= ﻟگی ﺪﺭ ﮐﻨﻔﺮﺍﻧس= 740; ﺩﺭﺍﻣﺮﻳﮑﺎ ﮔ&#= 65236;ﺖ ﻫﻨﻮﺯ ﻧﻤﻴﺪﺍ&#= 65255;ﻢ ﮐﻪ ﻋﺮﻓﺎﻥ ﻫﺴ&= #65174; ﻳﺎ ﻧﻴﺴﺖ. ﻭ ﻳﺎ= ; ﺩﺭﺳﺖ ﺍﺳﺖ ﻳﺎ ﻧﻴﺴﺖ.= ﻣﻴﺘﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩ. ﺍﻳ= ﻦ ﺍﺳﺘﺎﺩ ﺑﺎ ﺗﻔ&= #64401;ّﺮ ﻗﻄﻌﻰ ﺭﻳﺎﺿﻰ&#= 1548;ﭼﮕﻮﻧﻪ ﺍﻋﺘﺮﺍﻑ ﺑﺠﻬ&#= 65246;</span><span dir=3DLTR><br> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺧﻮʋ= 93; ﻣﻴﮑﻨﺪ. ﺧﻴﺎ</span><span lang=3DAR-SA>ﻝ ﻣﻴ= ﮑﻨﺪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65166;ﺯ ﺑﻔﻴﻠﺴﻮﻓﻰ ﺩ&#= 65165;ﺭﻧﺪ،که ﺒﮕﻮﻳﺪ ﻧﻤﻴﺪ&#= 65165;ﻧﻢ. ﭘس ﺗﺮﻙ ﻋﻨﻮﺍ&#= 65253; ﻧﻤﺎﻳﺪ. ﻭﺣﺘﻰ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺤﺪّ ﺃﮐثر ﻣﻴﺴّﺮ @= 400;ﻤﺎﻝ ﺍﻧﻮﺍﻉ ﺑﺸﺮﻯ &= #65261;ﻋﺮﺵ ﺭﺣﻤﺎﻥ،ﻣﻴﮕA= 262;ﻳﻨﺪ ﻣﻦ ﻓﻘﻂ ﻣﻴﺪﺍ&= #65255;ﻢ،ﮐﻪ ﻫﻴﭻ ﻧﻤﻴﺪﺍﻧ&#= 65250;. ﻳﻌﻨﻰ ﺩﺍﻧﺴﺘ&#= 65256;ﻰ ﻫﺎ ﺩﺍﺭﺩ،ﻭﺣ= 5176;ﻰ ﻫﻤﻴﻦ ﺩﺍﻧﺴﺘ&#= 65254; ﻫﻴﭻ ﻧﺪﺍﻧﺴﺘ&#= 65254;، ﻣﺎﻧﻨﺪ ﻫﻴﭻ ﻧ&= #65194;ﺍﻧﺴﺘﻦ ﺭﺍﺳﻞ ﻭ ﺍﻣثﻝ &= #65165;ﻭ ﻧﻴﺴﺖ. ﮐﻪ ﺑﺮﺧ= ﻰ ﺍﺯ ﺁﻧﻬﺎ ﺳﺎﻟ&= #65268;ﺎﻧﻰﺩﻭﭼﺎﺭ ﺟﻨﻮﻥ،ﻭﺣﺘﻰ = 5193;ﺭ ﺑﻨﺪ ﺯﻧﺠﻴﺮ ﺗ&= #65268;ﻤﺎﺭﺳﺘﺎﻧﻬA= 166; ﺷﺪه اﻧﺪ. ﮐﻪ ﺣ&= #65268;ﺮﺕ ﻭ ﭘﺸﻴﻤﺎﻧﻰ ﻭ = ﺍﻓﺴﻮس ﺍﺯ ﺍﺗﻠﺎﻑ ﻋﻤ&= #65198; ﻭﺧﺴﺘﮕﻰ ﺩﺭ ﺗ&= #65254; ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65193;ﻭﭼﺎﺭ ﺃﺷﺪّ ﺑﻴﻤﺎﺭ= 5267;ﻬﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65207;ﺪه اﻧﺪ. ﮐﻪ ﺑﺮﺍﻯ = ﺁﻧﻬﺎ ﻣﺪﺭﻙ ﺣﻘﺎﺭﺗ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺁﻧ&= #65260;ﺎ ﺩﺭ ﻣﺴﺨﻬﺎﻯ ﺣ&= #65268;ﻮﺍنی ﺨﻮﺍﻫﺪﺑﻮﺩ. ﮐ&= #65258; ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5251;ﺴﺦ ﻣﻴﻤﻮﻥ ﻭ ﺧﻮﻙ = ﺑﻬﺘﺮﻳﻦﺷﺎﻧ= 587;ﺁﻧﺎﻥﺧﻮﺍﻫﺪ= ;ﺑﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧﻴ= ﻠﻰ ﺍﺯ ﺍﻳﻦ ﻓﻠﺎﺳ&= #65236;ﻪ ﻭﺭﻭﺍﻥ ﺷﻨﺎﺳ&#= 65166;ﻥ،ﮐﻪ ﺳﻌﻰ ﺩﺍﺭﻧﺪ ﺍ&= #65199; ﺍﺻﻮﻝ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺤﻘﺎﻳﻖ ﻋﻘﻠﻰ ﺧﻮﺩ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﮐﻨﻨﺪ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﻫﻨﻮﺯ ﺧﻮﺩﺭﺍ &= #65203;ﺎﻟﻚ ﻧﮑﺮﺩﻩ،ﻭ ﺭﻓ= 5226; ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65165;ﻧﺤﺮﺍﻑ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﺩ ﻧﻤﻴﮑﻨﻨ&#= 65194;. ﺗﻨﻬﺎ ﺍﻟﻔﺎﻅ &= #65261; ﺍﺻﻄﻠﺎﺣﺎﺕ ﻭ&#= 64404;ﺎﻫﻰ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﺭﺍ ﺑﺮﮔﺰﻳﺪه اﻧﺪ. ﻭ ﺑﺎ ﺩﺍﺷ= ﺘﻦ ﺟﻬﻞ ﺑﺰﺑﺎﻥ ﺃ&= #65259;ﻞ ﻋﻘﻞ ﺻﺤﺒﺖ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻣﺎﻧﻨﺪ ﺧﻴﻠﻰ &= #65165;ﺯ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻣﺴﻴﺤﻴّﺖ ﻭ ﺍ&#= 65203;ﻠﺎﻡ،ﻭﺑﺎ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ &= #65153;ﻥ،ﮐﻪ ﺗﻨﻬﺎ ﺍﺻﻄﻠﺎ&#= 65187;ﺎﺕ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ &= #65227;ﺮﻓﺎﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﮑﺎﺭﻣﻴﮕ&#= 65268;ﺮﻧﺪ. ﮔﻮﺋﻰ ﺑﺎ ﺣﻠﻮ&= #65165; ﺣﻠﻮﺍ ﮔﻔﺘﻦ ﺩ&= #65259;ﺎﻥ ﺷﻴﺮﻳﻦ ﻣﻴﺸﻮ&#= 65193;. ﭼﻮﻥ ﻣﻠّﺎ ﺻﺪ&#= 65197;ﺍ ﮐﻪ ﮐﺘﺎﺑﻬﺎﻯ &= #65199;ﻳﺎﺩ ﻟﺒﺮﻳﺰ ﺍﺯ ﺍﺻ&= #65220;ﻠﺎﺣﺎﺕ ﻋﺮﻓﺎﻧﻰ ﺑﮑﺎ&#= 65197; ﺑﺮﺩﻩ،ﻭﻟﻰ ﻫ= 5252;ﺎﻥ ﺍﺻﻮﻝ ﻗﺸﺮﻯ ﻣ&= #65196;ﻫﺒﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﺪ. ﮔﻮﺋﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ، ﺍﺯ ﺻﺪﺭ ﻧﺸﻴﻨ&= #65166;ﻥ ﺟﻬﻨّﻢ ﺑﺎﺷﺪ. &= #64400;ﻪ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65207;ﺪﻳﺪﺗﺮ ﭘس ﺍﺯﻣﺮﮒ ﻣﻴ&#= 65198;ﻭﻧﺪ. ﻭﻟﻰ ﺑﺎﺯ ﺍﻳﻨ&= #65166;ﻥ،ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩ،ﺩﺭ ﺑﺎﺭﻩ ﺍﺧﺘﻴﺎ&#= 65197; ﻭ ﺟﺒﺮ ﻭﺭﺍﻩ ﺩ= ﺭﺳﺖ،ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #1548;ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ ﻋﻤﻮﻣﻰ ﺻﺤﺒﺖ &= #65251;ﻴﮑﻨﺪ. ﻭﻏﺎﻓﻞ ﺍﺯ ﻣﺘ&= #65166;ﻓﻴﺰﻳﻚ ﻓﺮﺩﻯ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﺗﮑﺮ&= #65165;ﺭﻯ ﻧﻴﺴﺖ،ﮐﻪ ﻋﻤ= 5262;ﻣﻴّﺘﻰ ﺩﺭ ﮐﺎﺭ ﺑﺎﺷﺪ.= ﻫﺮ ﻓﺮﺩﻯ ﺧﻮﺩ ﻋﻤ&= #65262;ﻣﻴّﺖ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ ﻭ ﻫﺰﺍﺭ ﻋﺎﻟﻢ = ﺻﻐﻴﺮ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺴ&= #65176;ﻰ ﻋﺎﻟﻢ ﮐﺒﻴﺮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﻣﮑﺘﺒ&#= 65264; ﺩﺍﺭﺩ،ﺑﺼﻮﺭA= 173; ﺍﻳﺪﺋﻮﻟﻮﮊﻯ &#= 65261;ﻣﺬﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﮐﻠّ&#= 65264; ﻭﻣﺴﺎﺋﻞ ﺭﺍ ﺑ&= #65198;ﺭﺳﻰ ﻣﻴﮑﻨﺪ ﻣﺎﻧﻨ&#= 65194; ﻭﺟﻮﺩ ﻭﻋﺪﻡ،= 5267;ﺎ ﺧﻴﺮ ﻭ ﺷﺮ،ﻭ ﻫ&= #65200;ﺍﺭﺍﻥ ﻣﻔﻬﻮﻡ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻧﻮﻉ ﺑﺸﺮﻯ. که &= #65252;ﺴﺎﻓﺮﺍﻥ ﺃﺳﻔﺎﺭ ﺍﺭبع= 07; ﺒﺴﻮﻯ ﺧﺪﺍ ﻫﺴﺘﻨﺪ. ﺷ= ﺎﻳﺪ ﺑﻬﺘﺮﻳﻦ ﻧﺘﻴ&#= 65184;ﻪ،ﺑﻰ ﻧﺘﻴﺠگی ﺁﻧﻬA= 166; ﺩﺭﺩﻳﻦ ﺑﺎﺷﺪ. = که اﺧﺘﻴﺎﺭ ﺍﻧﺴ= 5166;ﻥ ﺩﺭﺣﺪﻭﺩ ﺣﺮﮐ&#= 65166;ﺕ ﺗﻦ ﺍﻭ ﺍﺳﺖ. ﻭﺑ= ;ﺎ ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﺍ&= #65191;ﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺤﺪﻭﺩﻩ ﻋʌ= 48;ﻢ ﺍﻟﺄﺟﺘﻤﺎﻉ ﻣ&#= 65268;ﺪﺍﻧﺪ. ﮐﻪ ﺟﺎمعه اﻯ A= 199;ﻧﺪﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﭼﻪ ﺭﺳﺪ ﺑﻌﻠﻢ ﺍﻟ&= #65156;ﺟﺘﻤﺎﻉ، ﺑﺎ ﻓﺮﻣﻮﻟﻬﺎ&#= 65263; ﮐﻠّﻰ. ﻭ ﻟﺬﺍ ﻣ= ﻰ ﺑﻴﻨﻴﻢ ﺩﺭ ﻋﻠ&= #1605; اﻟﺎﺟﺘﻤﺎﻉ، A= 259;ﻤﻴﺸﻪ ﺍﺯ ﺁﻣﺎﺭ ﻭﻧﺴ&= #65170;ﺘﻬﺎﻯ ﺩﺭ ﺻﺪﺻﺤﺒﺖﻣ&#= 65268;ﮑﻨﻨﺪ،ﻭنها&= #65199;ﻭﺍﻗﻌﻴّﺘﻬʋ= 66;ﻯﻣﺸﺨّﺺﻓﺮﺩ&= #65263;ﻭﻗﻄﻌﻰ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﻠﻤﺎﻯ ﻋﻠﻢ ﺍﻟﻨﻔس ﺩ&#= 65197; ﺭﻓﺘﺎﺭﻫﺎﻯ ﺑ&#= 65208;ﺮﻯ،ﺑﻄﻮﺭ ﮐﻠّﻰ</span><span dir=3DLTR></span><span lang=3DA= R-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻃﺮ= ;ﻓﺪﺍﺭ ﻣﺬﺍﻫﺐ ﺟﺒﺮﻧ&#= 65268;ﺴﺘﻨﺪ. ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺍﻧﺴﺎﻥ ﺭﺍ،ﻧ= 5252;ﻴﺘﻮﺍﻥ ﻣﻨﮑﺮ ﺷﺪ. ﻭﻟﻰ= ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﻧ&= #65176;ﻴﺠﻪ ﺷﺮﻭﻁ ﻭ ﺷﺮﺍﻳ&= #65218; ﻣﻌﻴﻨﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎﻥ،ﻧﺘﻴﺠA= 258; ﻓﺸﺎﺭ ﺩﺭﻭﻧﻰ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭﮐ= ﻤﺒﻮﺩﻫﺎ ﻭ ﻫﻮﺳﺮﺍﻧﻰ ﻫ&= #65166;ﻯ ﺷﺨﺺ ﻣﻴﺒﺎﺷﺪ. = که ﺴﻌﻰ ﻣﻴﮑﻨﻨﺪ &= #65207;ﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ ﺭﺍ ﺩﻭ&= #65197; ﺍﺯ ﺿﺮﺭ ﺑﺨﻮﺩ&= #1548;ﻭﺣﺘﻰ ﺑﺎﺭﻓﺘﺎﺭﻯ ﺑ&#= 65256;ﻔﻊ ﺧﻮﺩﺩﺭ ﺁﻭﺭﻧ&#= 65194;،ﮐﻪ ﻧقعی ﺘﮑﺎﻣﻠʌ= 64; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻧﻔﻊ ﻫﻮ&= #65203;ﺮﺍﻧﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻋﻴﺐ= ﮐﺎﺭ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ،&#= 64400;ﻪ ﺍﺷﺒﺎﻉ ﺩﺭ ﻫﻮ&= #65203;ﻬﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻧﻪ ﻓﻘﻂ ﺍﺻﻠﺎﺣی &#= 65194;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻤﻴﺸﻮﺩ،ﮐﻪ ﻣﺰﻳﺪ ﺑﺮ ﻋﻠّ&#= 65174; ﻭ ﻓﺴﺎﺩ ﻭ ﻋﻤﻖ= ﻋﻘﺪﻩ ﻫﺎ ﻭﺗﻮﺣش ﺤﻴ&#= 65262;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮی ﺨﻮ&#= 65193; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻣ&= #65166;ﻧﻨﺪ ثرﻭﺕ ﺃﻧﺪﻭﺯA= 263; ﮐﻪ ﻣﺮﺯﻯﻧﺪﺍ&#= 65197;د ﻭﻳﺎ ﺷﻬﻮﺗﺮﺍ&#= 65255;ﻰ ﮐﻪ ﺳﻴﺮﺍﺑﻰ ﻧ&= #65194;ﺍﺭﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺧﺘﻴﺎﺭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﭘﻴﺮ ﻭ ﻫﺪﻑ ﺍﻟ= ﻬﻰ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍ&= #65193;ﻩ،ﻭﺗﻨﻬﺎ ﮐﺎﺭﻯ که ﻤﻴﮑ= 5256;ﻨﺪ، ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﻨﺪ. ﭼﻮﻥ ﺑ= ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪﻧﺪ، ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎ&#= 65197; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻭ= 5251;ﻌﺼﻮﻣﻴّﺖ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﺑﺎﺯ ﻫﻤﭽﻨﺎن کاﺭʌ= 63; ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻮس ﺧﻮﺩ ﻧʌ= 52;ﻰ ﮐﻨﻨﺪ. ﮐﻪ ﺧﻮﺩ= ﺭﺍ ﺩﺭﺟﺒﺮﺍﻟﻬﻰ &#= 65239;ﺮﺍﺭ ﺩﺍﺩﻩ،ﻭ ﺗﻐﻴ= 5268;ﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ،ﻭ ﺩﺭ ﻓﻄﺮﺕ ﺧﻮﺩ&= #1548;ﻭﺩﺭ ﻓﻄﺮت ﺴﺎﻟﮑﺎ= 5253; ﺧﻮﺩ ﻧﻴﺰ ﺩﺭ ﺭ= ﺍﻩ ﺧﺪﺍ،ﻭ ﺭﺳﻴﺪ= 5253; ﺑﺘﺰﮐﻴﻪ ﺑﮑﺎ&#= 65197; ﻣﻴﮕﻴﺮﻧﺪ. ﮐﻪ = ﮐﺎﺭ ﺧﻮﺩﺭﺍﻣﻮﺍﻓ= 5238; ﻭ ﻫﻢ ﮔﺎﻡ ﺩﺭ ﻃ= ;ﺒﻴﻌﺖ ﻭﺟﺒﺮ ﺍﻟﻬﻰ ﺑ&= #65166;ﻗﻰ ﻣﻴﮕﺬﺍﺭﻧﺪ. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﻠﻢ ﺍﻟﻨﻔس ﻳﺎ ﺭﻭ&#= 65165;ﻧﺸﻨﺎﺳﻰ ﺩﺭ ﺗﺤﻘﻴﻘﺎﺕ &= #65153;ﻣﺎﺭﻯ ﺧﻮﺩ،ﻋﻤﻠﺎ ﻧ= 5224;ﺮ ﮐﻠّﻰ ﻣﻴﺪﻫﺪ. &= #64380;ﻮﻥ ﻫﺮ ﻋﻠﻢ ﺩﻳﮕﺮ&= #65263; ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺍﻧﺴﺎﻥ ﺷﺨﺼﺎ &= #65193;ﺍﺭﺍﻯ ﻓﺮﺩﻳّﺖ،ﻭ ﻧA= 268;ﺎﺯ ﺭﻭﺣﻰ ﺧﺎص ﺨﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﻧﻴﺎﺯ= ﺑﺘﺤﻘﻴﻘﺎﺕ ﺗﺠﺮﺑﻰ ﻋﻠﻤﻰ &= #65261; ﺑﺎ ﺍﺻﻮﻝ ﻭ ﺁﻣ= ﺎﺭ ﮐﻠّﻰ ﻋﻠﻮﻡ ﺭ&#= 65165; ﺑﺮﺍﻯ ﺍﺻﻠﺎﺡ &= #65191;ﻮﺩ ﻧﺪﺍﺭﺩ. ﺑﻠﮑﻪ = ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩ ﻣﻴﺨﻮﺍﻫﺪ،ﻭA= 251;ﺼﻠﺤﺖ ﺧﻮﺩﺭﺍ ﺑﺮﺣﺴ&#= 65168; ﻧﻴﺎﺯ ﺭﺍﻩ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺠﻮ= ;ﻳﺪ. ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ = ﻣﻴﮕﻮﻳﺪ. ﻭﺑﺎ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﻭﺭؤﻳA= 166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ،ﻣﻨﺎʌ= 03;ﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺷﺮﺍﻳﻂ ﻓﺮﺩﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺭ&= #65267;ﺎﻓﺖ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﺑ= ﺨﻮﺍﻫﻴﻢ ﺍﻧﻮﺍﻉ ﺣﻘﻴﻘ&#= 65264; ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺑ&= #65198; ﺷﻤﺮﻳﻢ، ﮐﻪ ﺗ&#= 64401;ﺎﻣﻞ ﺑﺨﺶ ﺑﺎﺷﺪ. ﻭﻧ= ﻪ ﺑﺎﻟﻌﮑس ﻗﻬﻘ= 5198;ﺍﺑﺮ،ﻭ ﭘﺮ ﺍﺯ ﺟﻨبه های ﻣﻨﻔﻰ ﻭﮔA= 256;ﺎﻩ ﻭ ﺣﺴﺎب ﺮﺳی ا= 5247;ﻬﻰ ﮐﻨﻮﻧﻰ، ﻭ ﻳﺎ &= #65193;ﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ. ﻳﮑﻰ ﺩﺭ= ﻙ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ&#= 1548;ﻭ ﺗﺸﺨﻴﺺ ﺗﺼﻤﻴ&#= 65250; ﻣﻨﺎﺳﺐ ﻭﻣیث= 76;ت ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ﻥ،ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﺑ&= #65156;ﺻﻞ ﺗﺪﺑﻴﺮ ﺍﻟﻬی &#= 65268;ﺒﺎﺷﺪ. ﻭ ﺑﺪﺍﻧﺪ ﮐﻪ ﺧ= ﻮﺩ ﻭ ﺍﺧﺘﻴﺎﺭﺵ ﺩ&= #65197; ﺍﺧﺘﻴﺎﺭ ﻭ ﺗﺪ&= #65169;ﻴﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﮐ= ﻮﭼﮑﺘﺮﻳﻦ ﺍﻧﺤﺮﺍﻑ ﺩﺭ ﺗ&= #65252;ﺎﻡ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ت ﻮﺍﻟﻬﻰ،ﻣﻨﺠA= 198; ﺑﻨﺎﺑﻮﺩﻯ ﮐﻞ&#= 1617; ﻣﻴﺸﻮﺩ. ﺑﻘﻮﻝ = ﻣﻠّﺎﻯ ﺭﻭﻣﻰ،ﺍﮔﺮ ﺫ= 5197;ّه اﻯ ﺭﺍ ﺍﺯ ﮐﻬﮑ&= #65208;ﺎﻧﻬﺎ ﺑﻴﺮﻭﻥ ﺑﮑﻨﻴ&#= 65250;،ﻳﺎ ﮐﺸﻴﺪﻩ ﺷﻮﺩ، &#= 65175;ﻤﺎﻡ ﻧﻈﺎﻡ ﻫﺴﺘﻰ ﺑ&= #65198;ﻭﻯ ﻫﻢ ﻣﻰ ﺭﻳﺰﺩ. ﮔ= ;ﺮﭼﻪ ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ &= #65183;ﺒﺮﺍﻥ ﻣﻴﮑﻨﺪ،ﻭ ﻃﺒ= 5268;ﻌﺖ ﺧﻮﺩ ﺟﺒﺮﺍﻥ ﻣ&= #65268;ﮑﻨﺪ. ﻭﻟﻰ ﻣﻨﻈﻮﺭ ﺩ&= #65197; ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﻭ = ﺭﻭﺍﻥ ﺍﻭ ﺍﺳﺖ،ﮐﻪ ﺫ&#= 65197;ّه اﻯ ﻣﻨﺤﺮﻑ ﺷﺪ&#= 65253; ﺍﺯ ﺗﺪﺑﻴﺮ ﺍﻟ&= #65260;ﻰ،ﮐﻪ ﻋﻤﻠﺎ ﻫﺮ ﺍﻧﺴ&= #65166;ﻧﻰ ﻣﻴﺘﻮﺍﻧﺪ ﭼﻨ&#= 65166;ﻥ ﮐﻨﺪ،ﺁﻧﮕﺎﻩ = 5261;ﺟﻮﺩ ﺑﺸﺮﻯ ﺍﻭ ﺑﺮﻭ&= #65263; ﻫﻢ ﻣﻴﺮﻳﺰﺩ. ﮐ= ﻪ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﻮﻋﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65198;ﻭﺩ. ﻭ ﺍﻟّﺎ ﺑﻴﺮﻭ&#= 65253; ﮐﺸﻴﺪﻥ ﺟﻨﺒﻪ &= #65259;ﺎﻯ ﻣﻨﻔﻰﻭﺻﻔﺎﺕ &#= 65187;ﻴﻮﺍﻧﻰ ﺍﺯ ﺭﻭﺍﻥ،ﺭﻓ= 5226; ﻣﻮﺍﻧﻊ ﺑﺮﺍﻯ &= #65187;ﺮﮐﺖ ﺳﺮﻳﻌﺘﺮ ﻭﺑﻬ&#= 65176;ﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ &= #65175;ﻮﺍﻥ ﺍﺧﺮﺍﺝ ﭼﻴﺰﻯ &= #65165;ﺯ ﺭﻭﺍﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮ= ;ﺩ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻭ ﻟﺬﺍ= ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ ﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﻣﻴﮑﻨﺪ. = ﻭﮐﺎﺭﻯ ﻣﻴﮑﻨﺪ ﮐﻪ ﮐﺎ&= #65197;ﻯ ﻧﮑﺮﺩه ﺒﺎﺷﺪ. &= #65153;ﻧﮕﺎﻩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ،ﮐﻪﺻʌ= 36;ﺎﺕ ﻭ ﻋﺎﺩﺍﺕ ﻭﺟﻨ&= #65170;ﻪ ﻫﺎﻯ ﻣﻨﻔﻰ،ﻭ= 5251;ﻮﺍﻧﻊ ﺗﮑﺎﻣﻠﻰ ﻭ ﻧﺠ&= #65166;ﺕ ﺭﻭﺡ ﺭﺍ،ﺍﺯ ﺭ&#= 65261;ﺍﻥ ﺳﺎﻟﮑﺎﻥ،ﻭﺣA= 176;ﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65268;ﺮﻭﻥ ﻣﻰ ﮐﺸﺪ. ﻭﺑﺮﺍ= ﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻭ = ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻣﺎﺩﻩ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﺑﺎﻟﺄﺧﺮه ا= 5191;ﺘﻴﺎﺭﻯ ﻣثبتﺍﺯ ﺍﻧﺴʋ= 66;ﻥ ﺍﺳﺖ،ﮐﻪ ﺿﻤﻨ= 5166; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 1740; ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭﻙ= ﻏﺎﻳﺖ ﺃﺑﺪﻯ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ. ﻳﻌﻨﻰ ﻣﺼﺎﻟﺢ &= #65193;ﻭﺭﺗﺮ ﻭ ﺃﺑﺪﻳت ﺭﺍ ﻣ&= #1615;ﻠﺎﻙ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺧﻮﺩ ﻗﺮﺍﺭ ﺑﺪ&= #65259;ﺪ. ﺍﮐﺘﻔﺎ ﻧﮑﻨﺪ &= #64400;ﻪ ﺩﺭ ﺗﻤﺎﻡ ﺳﺎﻟ&= #65260;ﺎﻯ ﻋﻤﺮ ﺑﺸﺮﻯ ﺍﺯ = ﺍﺧﻠﺎﻕ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65194;. ﻣثلا ﺍﻧﺪﻭﺧʋ= 76;ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺎﻝ ﻭﻳﺎ ﺳA= 248;ﺎﻣﺘﻰ ﺗﻦ، ﻭﺭﻋﺎﻳﺖ &#= 65187;ﻔﺎﻇﺖ ﺍﺯ ﻫﺮ ﺧﻄﺮ ﺑﻨ= ﻤﺎﻳﺪ. ﺑﻠﮑﻪ ﺣﺪّ ﺃﻗ&#= 65246; ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﺸﺮﻯ ﺩﺭ ﭘﻴﺶ = ﺭﻭﻯ ﺧﻮﺩ،ﭼﻪ ﺍﻧﺘ= 5192;ﺎﺏ ﮐﻨﺪ. ﮐﻪ ﻧﻪ ﻓﻘ= ;ﻂ ﺑﺎ ﻣﺠﺎﺯﺍﺗﻬ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭﮐﺎﺭﻣ&#= 65166;ﺋﻰ ﻭ ﺑﻄﻮﺭ ﻃﺒﻴﻌ&= #65264; ﺭﻭﺑﺮﻭ ﻧﺸﻮﺩ&#= 1548;ﺑﻠﮑﻪ ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65176;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﺩ. ﮐﻪ ﺁﻧﻬﻢ ﻃﺒﻴ&= #65228;ﺘﻰ ﺍﻟﻬﻰ ﻭ ﺫﺍﺗﻰ = ﮊﻧﺘﻴﻚ </span><span dir=3DLTR>self</span><span dir=3DRTL></span><span dir=3DRTL></= span> <span lang=3DAR-SA>ﻭﺣق ﺧﻮﺩ ﻣʌ= 68;ﺪﺍﻧﺪ . ﺩﺭ ﻣﮑﺘﺐ ﺗﺤﻠ= ;ﻴﻠﻰ ﺭﻭﺍﻥ ﮐﺎﻭﻯ، &#= 65169;ﺨﺼﻮﺹ ﺍﺯ ﻧﻈﺮ ﺣﺘﻤﻴ&= #1617;ﺖ ﺫﺍﺗﻰ ﻳﺎ <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>دیتر می نیزم ﺩﻓﺎﻉ= ; ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺧﻮﺩ ﺑﺎﺯﮔ&= #65208;ﺖ ﻣﺠﺪﺩ ﺑﻄﺒﻴﻌ&#= 65174; ﮐﻮﺭ ﺩﺭ ﺍﻣﻮﺭ = ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮﺕ ﺑﻴﻨﺎ&= #65263; ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻗﻮﺍ ﻭ ﺃﻧﮕﻴ= ﺰه ﻫﺎﻯ ﺩﺍﻋﻰ ﻓﺸ&= #65166;ﺭ ﺩﻫﻨﺪﻩ ﻭﺩﻋﻮ&#= 65173; ﮐﺸﻨﺪﻩ ﺩﺭﻭﻧ&#= 65264; ﺭﺍ،ﭼﻮﻥ ﺍﺭﺍ= 5193;ﻩ ﻭ ﻋﻘﻞ ﻭ ﺿﻤﻴﺮ= ﻭﻭﺟﺪﺍﻥ ﻭ ﻏﻴﺮﻩ ﻟﺎ ﺟﺮ= ﻡ ﻣﺤﮑﻮﻡ ﺑﻨﻴﺮ&#= 65261;ﻫﺎﻯ ﻟﺎ ﻋﻘﻠﻰ ﻭ ﻃﺒ= ﻴﻌﻰ ﻭﮐﻮﺭ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﮐﻪ ﺍﻳﻦ ﻧﻴﺮﻭ&= #65259;ﺎﻯ ﻟﺎ ﻋﻘﻠﻰ ﻭ ﻃﺒ= ﻴﻌﻰ ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﺭ&= #65165;،ﺩﺭ ﻭﺭﺍﻯ ﺷﻌﻮﺭ ﻭ = ﺩﺭﻙ،ﺩﺭ ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ &= #65261;ﻧﻔس ﺍﻣّﺎﺭﻩ ﻣﻴﺪ= 5165;ﻧﻨﺪ ﮐﻪ ﭼﻴﺰﻯ ﺍﺯ ﺳ= ﺎﺧﺘﻤﺎﻥ ﻭ ﻣﮑﺎﻧﻴﺰﻡ ﺁ&= #65253; ﻧﻤﻴﺪﺍﻧﻴﻢ. ﻭ&= #65247;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻧﺎﭼﺎﺭ ﺗﻤﺎﻡ &= #64404;ﺬﺷﺘﻪ ﻫﺎ ﻭ ﻣﺤﺘﻮﻳﺎ&= #65173; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ ﭼﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮﺏ ᥾= 7;ﺎ ﺑﺪ،ﻳﮑﺠﺎ ﻭﻓ= 5262;ﺭﻯ ﺩﺭ ﺩﻭﺭﻩ ﻋﺰﻟ&= #65174; ﺳﻠﻮﮐﻰ ﻭﺗﻤﺮ&#= 64400;ﺰﺍﺕ ﻋﺒﺎﺩﻯ ﻭﺗﻮﺣ&#= 65268;ﺪﻯ ﺑﺎﻣﺮﺍﺗﺐ ﺗﻮ&#= 65203;ّﻞ ﻋﺒﺎﺩﻯ،ﻭ ﺑﺪ= 5261;ﻥ ﺗﻮﺟّﻪ ﺑﻬﺮ ﭼ&#= 65268;ﺰ ﻭﺣﺎﻝ ﺍﻃﺮﺍﻑ &= #65191;ﻮﺩ،ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #64344;ﺸﺖ ﺳﺮ ﺧﻮﺩ،ﺑﺤﺎ= 5247;ﺖ ﺗﺨﻠﻴﻪ ﮐﻠّﻰ &#= 65169;ﺎﺯ ﻧﺴﺒﻰ ﻣﻴﺮﺳﻨ&#= 65194;، ﺁﻧﮕﺎﻩ ﺍﻣﮑﺎ&#= 65253; ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;. ﮔﻮﺋﻰ ﺍﺳﺘﺨﺮ&#= 65263; ﺭﺍ ﺍﺯ ﻟﺠﻦ ﭘﺎ= ﻙ ﻣﻴﮑﻨﺪ ﺑﻌﺪ ﺁ&= #65167;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﻢ ﺩﺭ ﺁA= 253; ﻣﻴﺮﻳﺰﻧﺪ. ﻭ ﺍﻟّﺎ ﻫﻤﭽﻨ&#= 65166;ﻥ ﺟﻬﺎﻧﻰ ﺁﺏ ﺳﺎ&= #65247;ﻢ ﺁﻟﻮﺩﻩ ﻟﺠﻦ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ ﻭ ﻏﻴﺮ ﺳﺎ= ﻟﻢ. ﻭ ﺍﻧﺴﺎﻥ ﻣﻌﺘ&= #65198;ﻑ ﺑﺠﻬﺎﻟﺖ ﺧﻴﻠ&#= 65264; ﺍﻣﻮﺭ ﻫﺴﺖ ﻓﻘ&= #65218; ﺁﻧﭽﻪ ﺍﻃﺮﺍﻑ &= #65165;ﻭ ﻭﻣﻮﺭﺩ ﺍﻃﻠﺎ&#= 65225; ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #65261; ﺑﺴﻴﺎﺭﻯ ﺁﮔﺎ&#= 65259;ﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﺩﺭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﻔﺮﺍﻣﻮﺷﻰ ﺭ&#= 65235;ﺘﻪ،ﻭﻟﻰ ﻧﺎﺧﻮﺍﺳﺘﻪ ﮐ&#= 65166;ﺭ ﻣﻨﻔﻰ ﺳﺎﺯﻯ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺫﻫﻦ ᥳ= 3;ﮔﺎﻩ ﻣﻴﻨﻤﺎﻳﺪ ﭼﻪ &= #65197;ﺳﺪ ﺑﺒﻘﺎﻳﺎﻯ ﺻﻔ&#= 65166;ﺕ ﺣﻴﻮﺍﻧﻰ ﺗﻮﻟ&#= 65194;ﺍﺕ ﭘﻴﺸﻴﻦ ﻭ ﺑﺎ ﺍ= ﻳﻨﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻌﺘﺮﻑ ﺑﻨﺪﺍ&#= 65255;ﺴﺘﻦ ﻣﮑﺎﻧﻴﺰﻡ ﺍﻣ&#= 65262;ﺭ ﺍﻟﻬﻰ ﻭ ﺫﺍﺗﻴ&= #1617;ﺎﺕ ﻭﺭﻭﺡ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﻏﻴﺒﻰ ﻧﻴ&= #65166;ﻣﺪﻩ ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﻫ&= #65204;ﺘﻨﺪ، ﺑﺎﺯ ﭼﻮﻥ ﺩﺭ ﺗ= ﺴﻠﻴﻢ ﺗﺪﺑﻴﺮ ﭘﻴﺮ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #64344;س ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65166; ﺍﻃﻤﻴﻨﺎﻥ،ﺣA= 176;ﻰ ﭼﺸﻢ ﺑﺴﺘﻪ ﻗﺪ&= #65249;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻌﻮﺍﻟﻢ ﻧʋ= 66;ﺷﻨﺎﺧﺘﻪ ﻭ ﺭﻭﺡ ﻭ ﺁﻳﻨﺪ= ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65169;ﮕﺬﺍﺭﻧﺪ. ﭼﻮﻥ ﺑﭙﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﺘﻮﺟﻴﻪ &= #65261;ﻣﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﻭﺭﺍﻩ ﺷﻨﺎس ﺟ&#= 65166;ﺩﻩ ﺃﺑﺪﻳّﺖ،ﻭﺭʌ= 03;ﻴﺪﻥ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﺍ ﻣﻴﺪﺍﻧﻨﺪ ﭘس &#= 65193;ﺍﻣﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺭﻫﺎ = ﻧﻤﻴﮑﻨﻨﺪ،ﺣA= 176;ﻰ ﺍﮔﺮ ﺑﺪﺭﻭﻥ ﺩ&= #65197;ﻳﺎﻫﺎ ﻭ ﺑﺤﺎﺭ ﺑﺤﺮﺍ&= #65255;ﻰ ﻣﻰ ﮐﺸﺎﻧﺪ ﻭﺧ&= #65262;ﺩﺭﺍ ﻣﺴﻔﺮ ﮐﺸﺘﻰ ﻭ&= #65247;ﺎﻳﺖ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﮐﺸﺘﻰ باﻥ ﺭﺍ &#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﺭﺍﻩ ﺷﻨ&= #65166;ﺳﻰ ﺩﺭﻳﺎﻫﺎ ﻣﻴﺪ&#= 65165;ﻨﺪ ﺍﻳﻦ ﻣﺤﻘﻘﺎﻥ &= #65197;ﻭﺍﻥ ﺷﻨﺎس ﻏﻴﺮﺍﻟ= 5260;ﻰ ﺑﻨﻔﻊ ﻃﺒﻴﻌﺖ &= #65261;ﻓﻄﺮﺕ ﺍﻧﺴﺎﻧﻰ ﺩﺭﻳ&#= 65166;ﻯ ﺑﻰ ﭘﺎﻳﺎﻥ ﻭ ﻏ= ﻴﺮ ﻗﺎﺑﻞ ﺗﻔﮑﻴﻚ &= #65261; ﺗﺸﺨﻴﺺ ﺍﺯ ﻏﺮ&= #65165;ﻳﺰ ﻭ ﺩﻭﺍﻓﻊ ﻭ ﺍﻧ= ﮕﻴﺰﻩ ﻫﺎ ﻣﻴﺪﺍﻧﻨﺪ &= #64400;ﻪ ﺷﻌﻮﺭ ﻭﺍﺣﺴﺎ&#= 1587; ﻭ ﺁﮔﺎﻫﻰ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﻏﺮﻕ ﻭﮔﻢ ﺷ= ﺪﻩ ﺩﺭ ﺍﻳﻦ ﺩﺭﻳﺎ&= #65259;ﺎ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﺫ&= #65165;ﺕ ﺍﻧﺴﺎﻥ ﺭﺍ ﭼﻮ&= #65253; ﮐﺎﻩ ﻭﭼﻮﺏ ﭘﻨ&= #1576;ه اﻯ ﺩﺭ ﺳﻄﺢ ﺍﻳ&= #65254; ﺩﺭﻳﺎ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ ﮐﻪ ﻣﺪﺍﻡ ﺑﻬﺮ = ﻃﺮﻑ ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﺭﺍﻩ ﻧﺠﺎﺕ ﻭ= ﺳﺎﺣﻞ ﺍﻣﻨﻰ ﻧﻤﻰ ﻳﺎ&= #65169;ﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻧﻪ= ﻣﮑﺘﺐ ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﺑ&= #65248;ﮑﻪ ﺃﮐثر ﻣﮑﺎﺗﺐ = 5197;ﻭﺍﻧﺸﺎﺳﻰ ﻣﻌﺎﺻﺮ،ﺍﻳﻦ = 5255;ﻈﺮ ﺭﺍ ﺩﺍﺭﺩ. ﻭ (ﻣᤨ= 1;ﺘﺐ ﺭﻓﺘﺎﺭﻯ)،ﺍﻧ= 5204;ﺎﻥ ﺭﺍ ﺁﻟﺘﻰ ﻣﻴﺪ&= #65165;ﻧﺪ،ﮐﻪ ﺭﻓﺘﺎﺭ ﺍﻧﺴﺎ&#= 65253; ﺑﺴﺘﻪ ﺑﻤﺤﺮﮐ&#= 65166;ﺕ ﺃﻧﮕﻴﺰﻫﺎﻯ ﻭ &= #65165;ﻧﻌﮑﺎس ﺁﻧﻬﺎ ﺍﺳﺖ. ﺍﻟ= ﺒﺘﻪ ﺭﻓﺘﺎﺭ ﺟﺴﻤﺎ&#= 65251;ﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ،ﮐﻪ ﺷﺎﻣﻞ ﮐﺎﺭ ﺗﻦ = ﻭﺫﻫﻦ ﺩﺭ ﺗﻔﮑّﺮ ﺍﺳ&#= 65174;. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎ&= #65253; ﻭﮐﻨﺘﺮﻝ ﺧﻮﻳ&#= 65208;ﺘﻦ،ﺑﺘﺪﺭﻳ᥶= 2; ﺍﻧﺴﺎﻥ ﺁﻟﺖ ﻣ&= #65188;ﮑﻮﻡ ﺑﺘﺤﺮﻳﻚ ﺩﺭﻭ&#= 65253; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﮐ= ﻢ ﮐﻢ ﺁﺯﺍﺩ ﺍﺯ ﺁ= ﻥ ﻣﻴﮕﻴﺮﺩﻧﺪ. ﺍ&= #65267;ﻨﺎﻥ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﻣﻮﺿﻮﻋﻰ ﭼﻮﻥ &= #65259;ﺮ ﭘﺪﻳﺪﻩ ﻣﺎﺩﻯ &= #65193;ﺭ ﻣﻄﺎﻟﻌﻪ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﭼﻮﻥ ﺩﺳﺘﺮﺳﻰ &= #65169;ﺪﺭﻭﻥ ﺫﺍﺕ ﻭﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺑﮑ= ﻠّﻰ ﻣﺎﻫﻴّﺖ ﻭﻣﮑ= 5166;ﻧﻴﺰﻡ ﻭ ﺍﺣﻮﺍﻝ ﺁﻧﺮ&= #65165;، ﺑﮑﻠّﻰ ﮐﻨﺎﺭ</s= pan><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﮕﺬﺍﺭ&= #65255;ﺪ. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65259;ﻤﻴﻦ ﮐﻪ ﻫﺴت ﻮﺑﺎﻳ&#= 65194; ﺑﺎﺷﺪ. ﻭ ﻏﺎﻓﻞ= ﺍﺯ ﺍﻳﻦ ﻫﺴﺘﻨﺪ،= 4400;ﻪ ﺍﻳﻦ ﺫﺍﺕ ﺣﺎﺻ&= #65246; ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ،ﻭ ﻳﺎ &#= 65193;ﻭﺭﻩ ﺟﻬﻞ ﮐﻮﺩکی ﺍ= 5203;ﺖ. ﮐﻪ ﺧﺒﺮﻯ ﻳﺎ ﺍ= ﻋﺘﻘﺎﺩﻯ ﺍﺯ ﺍﻫﻤﻴّﺖ ﺗ&#= 65262;ﻟﺪ ﻓﻌﻠﻰ ﺑﺮﺍﻯ ﺗ&= #65156;ﻣﻴﻦ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻧ&= #65194;ﺍﺭﺩ. چه ﺮﺳﺪ ﮐﻪ ﺑﺮ&#= 65165;ﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65255;ﺪﺍﺭﻧﺪ. ﺩﺭ ﻧﻈﺮ ﻭ ﺍﻳﻦ= ﻧﻘﺺ ﻭﻋﻴﺐ ﺑﺰﺭﮒ ﮐ&= #65166;ﺭ ﻋﻠﻢ ﻭﻓﻠﺴﻔﻪ&#= 1548;ﻭﺣﺘﻰ ﺟﺎمعه ﺸﻨﺎس ʌ= 62;ﺍﻧﺴﺎﻥ ﺷﻨﺎس ﻣﻴﺪﺍﻧ= 5256;ﺪ. ﻭ ﺩﻳﻤﻮﻣﺖ ﻭ ﺟ= ﺮﻳﺎﻥ ﺃﺯﻟﻰ ﺗﺎ ﺃﺑﺪ = ﺭﻭﺡ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻧﻤ= ﻰ ﮔﻴﺮﻧﺪ. ﮐﻪ ﺳﺎ= ﻟﮑﺎﻥ ﻭﻟﺎﻳت ﺪﺭﻧﻈ= 5198;ﺩﺍﺭﻧﺪ. ﺗﺒﺪﻳﻞ ﮐﺮﺍﻣ&#= 65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑ&#= 65166;ﻟﻘﻮّﻩ ﺧﻮﺩ،ﺑﺎ ﮐﺎﺭ &#= 65169;ﺮﺩ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ، ﺧﻮﺩﺭﺍ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻧﺪﺍﺭﻧ&#= 65194;. ﭘس ﺑﻌﺪ ﺍﺯ ﻣﺮ&= #64402;،ﺍﮔﺮ ﺍﺩﺍﻣﻪ ﻭﺟﻮﺩ&#= 65263; ﺑﺮﺍﻯ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺑﺎﺷﺪ،ﺟﺰ ﺗﮑ= 5198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ،ﻭﺩﺭ ﺗﻮﻟ= 5194;ﺍﺕ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﻧﻴﺴﺖ. ﺗﺎ ﺑﺎﺭ= ﺩﻳﮕﺮ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺩ&= #65197; ﺳﻄﺢ ﮐﻨﻮﻧﻰ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺳﻨﺪ،ﮐﻪ= ; ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65198;ﺍﻯ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ،ﻓﮑﺮ = 5261; ﺍﻗﺪﺍﻣﻰ ﺑﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺗﻨﻬﺎ ﮐﺎﺭ = ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓﻴﺰﻳﻚ، = 5261;ﻧﻈﺮﻳّﺎﺕ ﻋﻤﻠﻰ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ، ﭼﻨﻴﻦ ﺁﻣﺎﺩﮔ&#= 65264; ﻧﻮﻉ ﺑﻬﺘﺮ،ﻭ &#= 65183;ﻠﻮﮔﻴﺮﻯ ﺍﺯ ﺗﮑﺮﺍﺭ ﻣﮑ&= #65198;ﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﮐﺎ&= #65197;ﻣﺎﺋﻰ ﺑﺠﻬﺎﻥ ﮐﻨﻨﺪ. = که ﺘﻨﻬﺎ ﻫﺪﻑ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ ﺍﺯ ﺁ&= #65235;ﺮﻳﻨﺶ،ﻭﻣﻮʋ= 83;ﻮﺩﻳّﺖ ﺍﻧﺴﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭ ﻋﻠﻢ ﻭ ﻓﻠﺴﻔ= ﻪ ﺍﮔﺮ ﺩﺭ ﻫﺪﻑ ﻏ= ﺎﺋﻰ ﻭ ﺁﺭﻣﺎﻥ ﻧﻬﺎ&= #65163;ﻰ ﮐﻮﺷﺶ ﮐﻨﺪ، ﻫ&#= 65252;ﻴﻦ ﺩﻭﺭﻯ ﺍﺯ ﺧﻄﺮ&= #65261;ﺗﮑﺮﺍﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺍﺳ&= #65174;. ﻭ ﻳﺎﻓﺘﻦ ﺭﺟﻌ&= #65174; ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺑﮕﻔﺘﻪ ﻋﺮﻓﺎ،ﺗﻤﺎﻡ = 5169;ﻬﺸﺖ ﻭﺟﻮﺩ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩﺭﺍ، ﺻﺮﻑ ﮐﺴﺐ ﺑﻬﺸ&= #65174; ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻧ&= #65252;ﺎﻳﺪ. ﮐﻪ ﺩﺭ ﻋﻤﻞ ﺩﻩ= ﺩﺭ ﺻﺪ ﺍﻳﻦ ﻋﻤﺮ ﺑ= ﺸﺮﻯ، ﮐﻪ ﺑﻬﺸﺖ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64380;ﻬﺎﺭﻡ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ&#= 1548;ﻭ ﺗﮑﺎﻣﻠﺎت ﻔﻌ= 5248;ی ﺒﻮﺩﻩ ﺍﺳﺖ،ﺻ= 5198;ﻑ ﺗﺄﻣﻴﻦ ﺃﺑﺪﻳ&#= 1617;ﺖ ﺑﻬﺘﺮ ﻭ ﺑﻬﺸﺖ = ﭼﻬﺎﺭﻡ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ی ﻤﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺑﻬA= 208;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻳﺎ ﻫﻤﺎ&= #65253; ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﭼﻮﻥ ﻓﺮ&= #65207;ﺘﮕﺎﻥ،ﺑﺎ ﺑﻬﺸﺖ ﮐﻨﻮﻧﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﻧﺼﺪ &= #65203;ﺎﻝ ﻓﺎﺻله هست . ﻣA= 256;ﻈﻮﺭ ﺑﻴﺎﻥ ﺗﻔﺎﻭﺕ &= #65199;ﻳﺎﺩ ﻭﻧﺠﻮﻣﻰ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺍ&#= 65255;ﻮﺍﻉ ﺑﺎﻫﻢ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﻟّﺎ ﺩﻭﭼﺎ= 5197; ﭘﺎﻧﺼﺪ ﻫﺰﺍﺭ &= #65203;ﺎﻝ ﺗﮑﺮﺍﺭ ﻧﺴﺦ ﻭ&= #65251;ﺴﺦ ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﺗ= ﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﻬ= 5252;ﻴﻦ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻓ&= #65228;ﻠﻰ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺣﺘ= ﻤﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎ&= #65267;ﻨﺪ. ﻭ ﺑﺎﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺮﻭﻧﺪ. = ﮐﻪ ﺭﻭﺡ ﺗﻤﺎﻣﻰ ﻣ&= #65262;ﺟﻮﺩﺍﺕ،ﺣﺘʌ= 64; ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ،&#= 64380;ﻨﻴﻦ ﺗﻌﺎﻟﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺭﺍ ﻃﻰ = ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ ﺑﻘﻮﻝ ﻋ= ;ﺎﺭﻓﻰ،ﺯﻣﺎﻧ= 5264; ﻫﻢ ﻣﻴﺮﺳﺪ. ﮐﻪ= ﺟﻬﻨّﻢ ﻳﺎ ﺟﻬﺎﻥ،ﺧﺎ= 5247;ﻰ ﺍﺯ ﺟﻬﻨّﻤﻴﺎ= 5253; ﻣﻴﮕﺮﺩﺩ. ﻣﻨﻈ&= #65262;ﺭ ﺍﻳﻨﮑﻪ ﺣﺘﻰ ﺗ&= #65252;ﺎﻡ ﺍﺭﻭﺍﺡ ﺃﺗﻤﻬ&#= 65166; ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺭﺳﻴﺪه اﻧﺪ. ﮔ&#= 65198;ﭼﻪﻫﻤﭽﻨﺎﻥ ﺳﻴﻞ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺟﺪﻳﺪ ﺭﻭﺣﻰ ﺟ&= #65166;ﻯ ﺁﻧﻬﺎﺭﺍ ﻣﻴﮕ&#= 65268;ﺮﻧﺪ. ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﻫﻴﭻ ﮐﺎﺭﺵ = ﻣﺤﺪﻭﺩﻳّﺖ ﻭ ﭘﺎﻳﺎﻥ ﻗﺪﺭ&= #65173; ﻧﺪﺍﺭﺩ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺍﺗﺴﻮﻥ ﺭﻭﺍﻥ ﺷﻨﺎس ﮐ&#= 65258; (ﺭﻭﺵ ﺑﺎﻟﻴﻨﻰ)= ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;،ﺍﻧﺴﺎﻥ ﺭﺍ ﭼﻮﻥ ﺷﻴﺌﻰ = ﻣﻮﺿﻮﻋﻰ آبژکتیو ﺭﻭﺑ&= #65198;ﻭﻯ ﺧﻮﺩ ﻗﺮﺍﺭ ﮔﺮ&= #65235;ﺘﻪ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺑ= ﺒﻴﻨﺪ ﭼﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﻴﺎﻣﻮﺯﺩ. ﻭ ﺍﻧﺴﺎﻥ ﻣﻮﺭ&= #65193; ﻣﻄﺎﻟﻌﻪ ﺧﻮﺩ&#= 65197;ﺍ،ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﺍﺯ ﺍﻧﺴ&#= 65166;ﻧﻬﺎ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5193;ﺭ ﺁﺯﻣﺎﻳﺸﮕﺎﻩ &#= 65191;ﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ. ﮐﻪ ﺍﻟﺒﺘﻪ ﺩﺭ = ﻣﻌﺎﻟﺠﻪ ﺑﻴﻤﺎﺭ ﺭﻭﺍن= 740; اﻳﻦ ﺭﻭﺵ ﻣﻄﺎ&#= 65247;ﻌﻪ ﺑﺎﻟﻴﻨﻰ ﺻﺤﻴ&#= 65186; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺑﻴ= ﻤﺎﺭﺍﺣﻮﺍﻝ ﻣﺨﺘص ﺨﻮﺩﺭﺍ &#= 65193;ﺍﺭﺩ. ﻭلی ﻨﺘﺎﻳﺞ ﮐ= 5166;ﺭ ﻫﺮچه ﻤثبت ﻮ᥽= 1;ﻔﻴﺪ ﺑﺎﺷﺪ،ﺩﺭﻫﻤA= 258; ﺍﻧﺴﺎﻧﻬﺎ ﺻﺎ&#= 65193;ﻕ ﻧﻴﺴﺖ. ﺧﻠﺎﺻﻪ = ﺍﻳﻨﮑﻪ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65252;ﻰ ﺍﺯ ﻗﺮﻥ ﻫﻔﺪﻫ&= #65250; ﺗﺎﮐﻨﻮﻥ ﺑﻨﻔ&#= 65226; ﻣﺬﻫﺐ ﺟﺒﺮ ﺑﻮ&= #65193;ﻩ،ﻭﻟﻰ ﻋﺠﻴﺐ ﺍﻳﻨﮑﻪ &= #65259;ﻨﻮﺯ ﻣﻮﻓﻖ ﻧﺸﺪﻩ،= 4400;ﻪ ﻣﺸﮑﻞ ﺍﺧﺘﻴﺎ&#= 65197; ﺭﺍ ﺣﻞ ﮐﻨﻨﺪ. ﻭ= ;ﻟﻰ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ&#= 1548;ﺑﺨﺼﻮﺹ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍ&#= 65255;ﻰ ﻇﺮﻑ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺧﻴﺮ،ﻣﺴﺄﻟA= 258; ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺩ&= #65197; ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺘ&#= 65258;،ﮐﻪ ﭼﻮﻥ ﺑﻤﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻧﺪ،ﺁﺯﺍﺩʌ= 63; ﻭ ﺍﺧﺘﻴﺎﺭ ﭘﺮ = ﺧﻴﺮﻯ ﻭﺍﻗﻌﻰ ﺭﺍ ﺩﺭ = ﻣﻌﺼﻮﻣﻴّﺖ ﺩﺍﺭﻧﺪ. ﺗﺎ ﻧﻮ= ﺑﺖ ﺑﺎﺯﮔﺸﺖ ﺩﺭ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺁﻧﮕﺎ&#= 1607; ﻤﺸﮑﻠﺎت اﺧﺘA= 268;ﺎﺭ ﻭﺗﻤﺎﻡ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺭﻭﺍﻧﻰ ﻭ ﺭﻭﺣ&= #65264; ﻭ ﻧﻮﻋﻰ ﻭ ﻣﺘﺎ= ﻓﻴﺰﻳﮑﻰ ﺁﻥ ﻧﻮﻉ ﺭﺍ ﺣﻞ= ﮐﻨﺪ. ﮐﻪ ﻫﻴﭻ ﺷﺒﺎﻫ&= #65176;ﻰ ﺑﻤﻔﺎﻫﻴﻤﻰ ﮐ&#= 65258; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺪﺍﻧﻴﻢ ﻧﺪﺍﺭﺩ. ﻭﺭﺍﻩ = ﺗﮑﺎﻣﻞ ﺑﺴﻮﻯ ﺍﻧﻮﺍﻉ &= #65169;ﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ، ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﭘﺎﻳﺎﻥ ﺑﮕﺬﺭ&#= 65165;ﻧﻨﺪ. ﻋﻠﻢ ﻣﻴﺨﻮﺍﻫ&#= 65194; ﺍﻧﺴﺎﻥ ﺭﺍ ﻗﺎ&= #65255;ﻊ ﮐﻨﺪ،ﮐﻪ ﺍﺧﺘ= 5268;ﺎﺭ ﻋﻤﻠﺎ ﭼﻴﺰﻯ ﺿ&= #65198;ﻭﺭﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺣﺘﻤﻰ ﺑﻴ= ﺸﺘﺮ ﻧﻴﺴﺖ. ﻭ ﺍﻧﺴﺎ= ﻥ ﺍﺳﻴﺮ ﻃﺒﻴﻌﺖ &= #65251;ﻴﺒﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﻴﺮ ﻭﮔﺮﻓﺘ&#= 65166;ﺭ ﻃﻠﺴﻢ ﻭﺟﻮﺩ ﮊ&= #65255;ﺘﻴﮑﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺑﻨﻔﻊ ﺍﻭ،ﺗﻨ= 5260;ﺎ ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ = ﺑﺘﻮﺍﻧﺪ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65193;ﺭ ﺭﻭﺡ ﺧﻮﺩ ﺑﻨﻤ&= #65166;ﻳﺪ. ﻭ ﺍﺧﺘﻴﺎﺭ ﺭﻭ&= #65267;ﻪ ﻇﺎﻫﺮﻯ ﻭﺟﻮﺩ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺟﺒﺮ ﺍﻟ= ;ﻬﻰ ﻃﺒﻴﻌﺖ ﺑﺼﻮﺭ&#= 65173; ﺟﺒﺮ ﺫﺍﺗﻰ ﻭﺩ&= #65197;ﻭنی اﻧﺴﺎن اﺯ ﻧﺎA= 191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﻳﺶ ﺍﺳﻴﺮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ ﮐﺴﻰﻧ&#= 65252;ﻰ ﺗﻮﺍﻧﺪ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻗﺎﻧﻊ ﮐﻨﺪ&= #1548;ﮐﻪ ﻣﻨﮑﺮ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺧﻮﺩ ﺩﺭ ﺯﻧﺪﮔ&= #65264; ﻧﮑﻨﺪ. ﻭلی اﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭﻳﺎﻓ&#= 65176;ﻦ ﺍﺳﺘﻌﺪﺍﺩ ﮐﺎ&#= 65235;ﻰ ﻭﻓﺼل ﻨﻮﻋﻰ ﺑ&#= 65166;ﻟﺎﺋﻰ ﺍﮔﺮ ﺩﺭﮐﺴﻰ ﺑ&= #65166;ﺷﺪ، ﺑﺎ ﺗﺬﮐّﺮﺍﺕ &#= 65191;ﺪﺍ ﻭﺍﻋﻤﺎﻝ ﺗﺪﺑ&#= 65268;ﺮﺍﺗﺎﻟﻬﻰ ﺩﺭ ﺟﺴﻢ ﻭﺫﻫﻦ = ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ،ﺍﺯﻃA= 198;ﻳﻖ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺍ&#= 65261;ﻟﻴﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺯﻧﺪʌ= 57; ﻭ ﺑﻤﻌﺮﻓﻰ ﻳﮑﻰ &= #65165;ﺯ ﺁﻧﻬﺎ،ﺑﻄﺎﻟA= 168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻭ = ﻣﻌﺮﺍﺝ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ = ﺗﻘﺮّﺏ ﺑﺨﺪﺍﻭﻧﺪ ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﻗﺎﻧﻊ ﺷﻮﺩ،ﮐ= 5258; ﻣﻮﻗﺘﺎ ﺩﺳﺖ ﺍ&= #65199; ﺍﺧﺘﻴﺎﺭ ﺟﺎﻫ&#= 65248;ﺎﻧﻪ ﺧﻮﺩ ﺑﺮﺩﺍﺭﺩ&#= 1548; ﺗﺎ ﺑﻌﺪﺍ ﺑﺎ ﺍ= ﺧﺘﻴﺎﺭﻯ ﺍﻟﻬﻰ ﻭﻋﺎﻗﻠ&#= 65166;ﻧﻪ ﺑﺮﺳﺪ. ﻣﮕﺮ ﭼﻨ= ﺎﻥ ﻧﻴﺴﺖ، ﮐﻪ ﻫﻤ&#= 65258; ﺍﺧﺘﻴﺎﺭ ﮐﻮﺩ&#= 64400;ﺎﻧﻪ ﺍﻃﻔﺎﻝ ﺧﻮﺩﺭ&#= 65165; ﮐﻨﺘﺮﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﺣﺘﻰ ﺍﺧﺘﻴﺎ&#= 65197; ﻭﺣﺸﻴﺎﻧﻪ ﺣﻴ&#= 65262;ﺍﻧﺎﺕ ﺭﺍ ﺩﺭ ﻗﻠّﺎﺩ&#= 65257; ﻭ ﺍﻓﺴﺎﺭ ﺩﺭﻣ&= #65268;ﺂﻭﺭﻧﺪ. ﻭﻧﻴﺮﻭﻣﻨﺪﺗ= 5198; ﻋﻘﻠﻰ،ﻣﻮﺟﻮA= 193;ﺍﺕ ﺿﻌﻴف ﺘﺮﻋﻘﻠ= 5264; ﺭﺍ،ﻣﺤﺮﻭﻡ ﺍ= 5199; ﺍﺧﺘﻴﺎﺭ ﺁﻧﻬ&#= 65166; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﺍﻳﻦ ﺑﻨﻔﻊ ﺧﻮ&= #65193; ﻣﻮﺟﻮﺩﺍﺕ ﺿﻌ&#= 65268;ق عقلی ﺧﻮﺍﻫﺪ ʋ= 69;ﻮﺩ. ﺗﺎ ﺑﻨﺤﻮﻯ ﺳﺮ&= #65267;ﻊ ﻳﺎ ﮐﻨﺪ،ﺑﺰﻭ= 5165;ﻝ ﻣﺮﮒ ﻭ ﺁﺳﻴﺐ ﺧ= ﻮﺩ ﻧﮑﻮﺷﻨﺪ. ﭘس ﺍ&= #65255;ﺴﺎﻥ ﺑﺎﻟﻎ،ﮐﻪ ﻫﻨ= 5262;ﺯ ﺑﺒﻠﻮﻍ ﻋﻘﻞ ﺍ&= #65247;ﻬﻰ ﻧﺮﺳﻴﺪﻩ،</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻨﺘﺮﻟﺶ ﺩﺭ ﻳﻚ ﺳﻴﺴﺘﻢ = ﺳﻠﻮﮐﻰ ﺑﺎﻧﺘﺨﺎﺏ ﺍﻟ&#= 65260;ﻰ،ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﺗﺴﻠﻴﻢ ﻭ ﺍﻃ&= #65166;ﻋﺖ ﻣﻮﻗﺖ ﺧﻮﺩ،ﺑ= 5256;ﻔﻊ ﺃﺑﺪﻯ ﺍﻭ ﺍﺳﺖ.= ﻫﻢ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 64400;ﺎﺭﻣﺎﺋﻰ ﻧﻤﻴﺮﻭﻧﺪ،ﻭ = 5255;ﻴﺰ ﻣﻬﻤﺘﺮ ﮐﻪ ﺑﺎ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﻓﺖ. <span style=3D'mso-spacerun:yes'> </span><o:= p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺎﺯ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨ&#= 65250;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ &= #65169;ﻴﻦ ﺍﺣﺴﺎس ﺑﺂﺯﺍ= 5193;ﻯ ﻭ ﺣﻖ ﺍﺧﺘﻴﺎﺭ = ﺧﻮﺩ، ﻭﺷﻌﻮﺭ ﺩﺍﺷﺘ&#= 65254; ﺁﺯﺍﺩﻯ ﺭﺍ،ﻏ= 5268;ﺮ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65197; ﺍﻓﻌﺎﻝ ﺑﺪﺍﻧ&#= 65268;ﻢ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﮔ&= #65198; ﻓﮑﺮ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﺍﺯ ﺍﺧﺘﻴﺎﺭﻯ &= #64400;ﺮﺩ،ﺩﺭ ﻋﻤﻞ ﺑﺎﻳﺪ ﺍﺯ = ﺑﻴﻦ ﮔﺮﻭﻫﻰ ﺭﻭﺵ ﻭ = ﺍﺣﺘﻤﺎﻟﺎﺕ ﻭﺭﺧﺪﺍﺩﻫﺎ ﻭ &= #64344;ﺪﻳﺪﻩ ﻫﺎﻯ ﺩﺭ ﭘﻴﺶ ﺭ= ﻭﻯ ﺧﻮﺩ،ﻳﮑﻰ ﺭﺍ &#= 65169;ﺮﮔﺰﻳﻨﺪ ﻭ ﺗﺼﻤﻴﻢ ﺩﺭﺳ&= #65174; ﻭ ﺧﻴﺮ ﻭ ﺑﺪﻭﻥ= ﺗﺮﺩﻳﺪ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﺁ= ﻧﮕﺎﻩ ﺑﺮﺣﺴﺐ ﺩﺭﺳﺖ &= #64400;ﺎﺭﻯ ﻭ ﻳﺎ ﺧﻄﺎ ﻭﺑﺪ= ﮐﺎﺭﻯ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯﻃﺒﻴﻌت ᥾= 2;ﺧﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺵ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺑﺮﺍﻯ ﺁ&= #65267;ﻨﺪه ﻫﺎ ﻣﻴﮕﻴﺮﺩ، &#= 1670;ه ﺮﺳﺪ ﺑﭙﺎﺩﺍﺷ&#= 65260;ﺎﻯ ﻣﺎﺩﻯ ﺑﺸﺮﻯ ﻭ = ﻓﻮﺭﻯ ﺑﺎﺷﺪ. ﻭ ﺍﻟّﺎ = ﺩﻭﭼﺎﺭ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭ&#= 65251;ﺎﺋﻰ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ = ﺣﻘﻴﺮﺗﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺯﻧﺪﮔﻰ ﻫ= ﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﻴﮕﺮﺩﺩ ﺗﺎ ﺯ&= #65251;ﺎﻧﻰ ﻟﺎ ﺟﺮﻡ ﻭ ﺑﺪﻭ= ﻥ ﺟﺮﻡ ﻭ ﮔﻨﺎﻩ، &= #65267;ﺎﻫﻤﺎﻥ ﮐﺎﺭﻣﺎ ﻭﮔﺎﺭ&#= 65251;ﻪ،ﮐﻪ ﺗﺒﺪﻳﻞ ﺑﺠﺮﻡ &= #65239;ﺮﺁﻧﻰ ﻳﺎ کرایم فرنگی ﻭ ﺟﻨﺎ᥾= 7;ﺖ ﮔﺮﺩﻳﺪﻩ. ﻭﺗﺎ&= #65199;ﻩ ﻏﻴﺮ ﺍﺯﺍﺧﺘﻴ&#= 65166;ﺭ ﺩﺭ ﻓﮑﺮ،ﻭ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺩﺭ ﻋﻤﻞ،ﺍﺧﺘ= 5268;ﺎﺭ ﻗﻮﻯ ﺗﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭ ﻃﺒﻴﻌﺖ ﮐﻪ ﺍ= ﺯ ﻃﺮﻳﻖ ﺳﺮﻧﻮﺷ&#= 65174; ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ،A= 191;ﻮﺩ ﺭﻮﺑﺮﻭ ﻣﻴﺸﻮ&#= 65193;. ﮐﻪ ﺍﮔﺮ ﻣﺨﺎﻟ&= #65234; ﺍﺧﺘﻴﺎﺭﻧﻴﺮ= 5261;ﻣﻨﺪﺗﺮ ﺍﻟﻬﻰ ﺑﺎﺷﺪ، &#= 65187;ﺘﻰ ﺍﮔﺮ ﺍﺧﺘﻴﺎﺭ &= #65193;ﺭ ﻓﮑﺮ ﺍﻭ ﻣﻨﻄﻘ&= #65264; ﺑﺎﺷﺪ،ﻭ ﺑﺎ ﺍ&#= 65191;ﺘﻴﺎﺭ ﺩﺭﻋﻤﻞ ﺍﻭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭﺳﺖ،ﻭ ﻣثمر ثمرﻗﺎﺑ= ل ﺘﻮﺟﻴﻬﻰ ﺑﺎﺷ&#= 65194;، ﺑﺎﺯ ﻧﺎﺩﺭﺳﺖ &= #65165;ﺳﺖ. ﭼﻪ ﺑﺴﺎ ﮐﺴﺐ ثرﻭﺕ ﺑﺎﻋث ﺯA= 261;ﺍﻝ ﺻﺎﺣﺐ ثرﻭﺕ ﺷ= 5262;ﺩ. ﻭ ﻳﺎ ﻋﻠﻮﻡ ﺑﻴ= ﺸﺘﺮ ﻣﻨﺠﺮ ﺑﺤﻴﺮﺗ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺑﻠﺎ = ﺗﮑﻠﻴﻔﻰ ﺩﺭﺯﻧﺪﮔﻰ ﻣﻴ&#= 64405;ﺮﺩﺩ. که ﺁﻧﮕﺎه ﺤﺘA= 264; ﺍﻋﻤﺎﻝ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺻﺤﻴﺢ ﺍﻭ،ﺑ&#= 65166;ﺯ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﺑﺎﻟﻌﮑس ﺣﺘﻰ &#= 65191;ﻄﺎﻯ ﺍﺗﻔﺎﻗﻰ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ،ﺍﺯ ﻧﻈ= 5198; ﺩﺍﻭﺭﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ،ﺩﺭ ﺑﺎﺭﻩ ﺳﺮﻧﻮﺷ&#= 65176;ﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﻭ،ﺻﺤﻴﺢ ﻣﻴ= 5170;ﺎﺷﺪ. ﮔﺎﻫﻰ ﻣﺮﮒ ﺑﻨ&= #65236;ﻊ ﮐﺴﻰ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳ= ﻦ ﻓﺴﺎﺩ ﺩﺭ ﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮ&= #65193; ﻧﮑﻨﺪ. ﻭﻳﺎ ﻣﻮ= ﻗﺘﺎ ﺩﺭ ﻓﻘﺮ ﺑﺎﺷﺪ = ﻭ ﺑﺪﺍﻥ ﻓﻘﺮ ﻧﻴ&= #65200; ﺍﻓﺘﺨﺎﺭ ﻧﻤﺎ&#= 65267;ﺪ. ﺍﮔﺮ ﺑﺠﺎﻯ ثر= 5261;ﺕ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮ&= #65263; ﻧﻴﺮﻭﻫﺎﻯ ﻣﻴ&#= 65256;ﻮﻯ ﻭﺍﻟﻬﻰ ﺑﻴﺎﺑ&#= 65194;. ﻳﻌﻨﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻴ&= #65166;ﺑﺪ ﻣﮕﺮ ﺗﺎ ﮐﻨﻮﻥ = ﻭ ﺍﺯ ﺃﺯﻝ ﻳﻚ ﺭﻭ= ﺡ ﻓﺮﺩﻯ ﭼﻨﻴﻦ ﻧ&= #65252;ﻰ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻧﻪ= ﺣﺘﻤﻴّﺖ ﻓﮑﺮی ﻮﻧﻪ ﺣﺘ&#= 65252;ﻴّﺖ ﺩﺭ ﻋﻤﻞ، ﻭﻧﻪ &= #65165;ﺻﺎﻟﺖ ﻫﺮ ﺭﻭﺵ ﻭ ﻣﺒﺪ= ئی ﺩﺍﺭﺩ ﻭﻧﻪ ﺣﺘ&= #65264; ﺣﺘﻤﻴّﺖ ﺳﻠﻮ= 5241;،ﮐﻪ ﺳﺎﻟﻚ ﻓﮑﺮ ﮐﻨ&= #65194; ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐ&#= 65264; ﺍﻭ ﺣﺘﻤﺎ ﻣﻨﺠ&= #65198; ﺑﻨﺠﺎﺕ ﺍﻭ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻣﻌ= ﻴﺎﺭﻫﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﺎﻳﺪ ﺩﺍﺷﺖ،= 4400;ﻪ ﮐﺴﺐ ﺭﺿﺎﻳت ﺨ&#= 65194;ﺍ ﺭﺍ ﮐﻨﺪ. ﻭﺑﮕﻔ= ﺘﻪ ﭘﻴﺎﻣﺒﺮ ﻭﺑﺪ&#= 65197;ﺳﺘﻰ،ﺗﻨﻬﺎ ﻋﺸﻖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ، که &#= 65188;ﺘﻤﻴّت ﻨﺘﻴجه ﺮﺍ ﺩﺍ= 5197;ﺩ. ﺍﮔﺮ ﺩﺭ ﺭﺍﻩ ﺧ= ﺪﺍ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﺳ= وء ﻧﻴّﺖ ﻭ ﺭﻳﺎﮐ&#= 65166;ﺭﻯ ﻭ ﺩﺭﻭﻍ ﮐﺎﺭﻯ = ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ،ﺳ= 5166;ﻟﻚ ﺑﺎ ﺧﺪﺍ ﻭﻭﺍﺳ&= #65220;ﻪ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻭ ﺍﻳﻦ ﺗﻨﻬﺎ ﻣ= ﻌﻴﺎﺭ ﺍﺭﺯﻳﺎﺑﻰ ﺗﻮ&#= 65235;ﻴﻖ ﺳﺎﻟﮑﺎﻥ،ﺍﻋA= 252;ﺎﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺟﺎﻟﺐ ﺗﺮ ﮔﻔ&= #65176;ﻪ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ &= #65259;ﺴﺖ،ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﻋﺸ&= #65238; ﺑﻮﻟﺎﻳﺖ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﺳﻠﻮﻙ، &#= 65261;ﻧﺘﻴﺠﻪ ﺣﺘﻤﻰ ﺩﺍﺷﺘﻦ&#= 1548;ﻧﻔﺮﺕ ﻭﺩﻭﺭﻯ ﻭ ﺑﻰ ﺍ= ﻋﺘﻨﺎﺋﻰ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﻣ= ﻨﻈﻮﺭ ﺗﻨﻬﺎ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ &= #65169;ﺪ ﻧﺎﻡ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﭘ&= #65268;ﺮﻭﺍﻥ ﻭ ﺑﺎﻭﺭ ﮐﻨﻨﺪ&= #64404;ﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺸﺪّ&#= 65173; ﺍﺯ ﺧﺪﺍ ﺩﻭﺭ ﻣ= ﻴﻨﻤﺎﻳﻨﺪ. ﻭﺑﺴﺮﻋﺖ ﺑﺴﻮ&#= 65263; ﺷﻴﻄﺎﻥ ﻭ ﺃﻫﺮ&= #65267;ﻤﻦ ﻃﺒﻴﻌﺖ ﻭﺳﻘﻮ&#= 65217; ﻣﻴﺒﺮﻧﺪ. ﻭ ﺑﺴ= ﻴﺎﺭﻯ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺿ&= #65228;ﻴﻒ ﺩﺭ ﻋﺸﻖ ﻭﺑﺎﻭ&= #65197;ﻯ ﺑﺨﻮﺍﺳﺘﻪ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﻭ ﺍﻃ= ﺎﻋﺖ ﺍﺯ ﭘﻴﺮ،ﻓﺮﻳ= 5168; ﺁﺧﻮﻧﺪﻫﺎ ﺭﺍ &= #65191;ﻮﺭﺩه اﻧﺪ. ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ ﻣﺠﺎﺯﺍﺕ ﺷﺪﻳ&#= 65194;ﺗﺮ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ &= #65193;ﺍﺷﺖ. ﺑﺨﺼﻮص اﻳﻨﮑA= 258; ﺗﺪﺑﻴﺮﺍﺕ ﻭﮐ&#= 65256;ﺘﺮﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺯ ﺳﺎﻟﮑﺎﻥ ﻟﺤﻈ&#= 65258; ﺑﻠﺤﻈﻪ ﺍﺳﺖ ﭘ&= #1587; ﻫﺮﻟﺤظه اﻯ ﻏA= 236;ﻠت اﺯ ﻋﺸﻖ ﺧﻮﺩ،= 5261;ﻧﻔﺮت اﺯﻧﺪﺍﺷﺘﻦ ﺍ= 5199; ﺩﺷﻤﻨﺎﻥ ﻣﻌﺸ&#= 65262;ﻕ ، ﮔﻮﺋﻰ ﺍﺯ ﭘل&#= 1617;ه های ﺷﮑﺴﺘﻪ ﻧA= 198;ﺩﺑﺎﻥ ﺳﻘﻮﻁ ﻣﻴﮑﻨﺪ&#= 1548;ﻭ ﺗﻤﺎﻡ ﺍﻣﺘﻴﺎ&#= 65199;ﺍﺕ ﭘﻴﺸﻴﻦ ﺭﺍ ﺍﺯ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﺟ= ﺪﺍﻥ ﺍﻧﺴﺎﻥ،ﻳﺎ ﻫ= 5252;ﺎﻥ ﺗﺄﻣّﻞ ﺩﺍﺧﻠ= 5264; ﻭﺩﺭ ﺧﻮﻳﺸﺘﻦ &= #65191;ﻮﺩ ﺃﻧﺪﻳﺸﻪ ﮐﺮﺩ&#= 1606; ،ﺩﺭ ﺑﻮﺩﻥ ﺧﻮ&#= 65193; ﻭ ﺑﻮﺩﻥ ﺍﺧﺘﻴ&= #65166;ﺭ،ﮐﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65155;ﻣﺮﻯ ﺑﺪﻳﻬﻰ ﺍﺳﺖ،= 5261;ﺍﻧﺴﺎﻧﻬﺎ ﻗﺎﻧﻊ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺁﺯﺍﺩﻧﺪ. ﻭ ﻓﺮ= ﺍﺭ ﺍﺯ ﮐﻨﺘﺮﻝ ﻭ ﻗ= ﺎﻧﻮﻥ ﻭ ﺍﺧﻠﺎﻕ، ﻭ ﺣ&= #65176;ﻰ ﻃﺒﻴﻌﺖ ﺭﺍ ﻳﻚ = ﺳﺘﻢ ﺑﺨﻮﺩ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺨﻮﺍﻫﺪ، ﺩﻳﻮﺍﻧﻬﺎﻯ ﺭ&#= 65165; ﺑﺒﻨﺪ ﺑﮑﺸﻨﺪ. = ﻭ ﻟﺬﺍ ﻫﻤﻪ ﺑﺮﺍ&= #65263; ﻭﺟﻮﺩ ﺧﻮﺩ، ﻭ&#= 65187;ﻘﻮﻕ ﺣﻴﺎﺗﻰ ﺧﻮﻳﺶ&#= 1548;ﭼﻮﻥ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺩﻟﻴﻠﻰ ﻧﻤﻰ ﺧ&= #65262;ﺍﻫﻨﺪ، ﮐﻪ ﺑﮕﻮﻳﻨﺪ ﻣ&= #65166; ﻫﺴﺘﻴﻢ ﻭﺁﺯﺍ&#= 65193; ﻫﺴﺘﻴﻢ. که اﻳ= 5254; ﺷﻌﺎﺭﻯ ﺳﻴﺎﺳ&#= 65264; ﻧﻴﺰ ﻫﺴﺖ ﻭﻟﻰ = ﺑﺎﺯ ﺁﺯﺍﺩﻯ ﻣﺎ ﻣﻄ&= #65248;ﻖ ﻧﻴﺴﺖ. ﻭ ﻋﻤﻠﺎ= ﻫﻴﭻ ﮔﺎﻩ ﺩﺭ ﻫﻴﭻ ﺷ= ﻮﺭﺵ ﺍﺟﺘﻤﺎﻋﻰ ﻋﻠ&#= 65268;ﻪ ﺳﺘﻤﮕﺮﺍﻥ،ﻣA= 256;ﺠﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺂﺯﺍﺩﻯ = ﻧﺸﺪﻩ. ﻭ ﺁﺯﺍﺩﻯ ﻣﺸﺮ&= #65261;ﻁ ﺑﻘﺎﻧﻮﻥ ﻭ ﻧﻔ&= #65226; ﺃﮐثرﻳّﺖ،ﮔﺎ= ;ﻫﻰ ﮐﺎﻣﻠﺎ ﺗﻤﺎﻡ &= #65187;ﻘﻮﻕ ﺁﺯﺍﺩﻯ ﻓﺮﺩ ﺭ&= #65165; ﻣﻴﮕﻴﺮﺩ. ﺗﺎ ﺟ= ﺎﺋﻰ ﮐﻪ ﻣﮑﺎﺗﺒﻰ ﭼ&= #65262;ﻥ ﻣﺎﺭﮐﺴﻴﺴﻢ ﻓ&#= 65198;ﺩ ﺭﺍ ﻗﺮﺑﺎﻧﻰ ﺟ&= #65252;ﻊ ﻭ ﺟﺎﻣﻌﻪ ﻣﻴﺪ&= #65165;ﻧﺪ. ﻭ ﻳﺎ ﺁﺧﻮﻧﺪﻫ&= #65166;ﻯ ﻣﺬﻫﺒﻰ،ﮐﻪ ﺷ= 5260;ﺎﺩﺕ ﻭ ﻗﺮﺑﺎﻧﻰ ﺷﺪ&= #65253; ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻨ&= #65236;ﻊ ﺑﻘﺎ ﻭ ﺣﻴﺎﺕ ﺩ= ﻳﻦ ﻭﻣﺬﻫب ﻮ ﺍﻋﺘ&#= 65240;ﺎﺩ ﻣﻴﺪﺍﻧﺪ ﮐﻪ، &#= 65239;ﺮﺑﺎﻧﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺑ&= #65166;ﻳﻦ ﺍﻣﻴﺪ ﮐﻪ ﺩﺭ ﺷ= ﻬﺎﺩﺕ ﺑﻬﺸﺖ ﺩﺍﺭﻧﺪ &= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻌﻠ&#= 65262;ﻡ ﻧﻴﺴﺖ، ﺷﻬﺎﺩ= 5173; ﺑﺮﺍﻯ ﭼﻪ ﻣﻮﺿ&= #65262;ﻋﻰ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65169;ﺎﺷﺪ. ﻭﺁﻳﺎ ﺁﻥ ﻣﻮﺿ&= #65262;ﻉ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﺴﺖ ﻳﺎ ﻧﻴﺴﺖ.= ﺯﻳﺮﺍ ﻣﻴﺒﻴﻨﻴﻢ ﭼﻨ&#= 65194; ﮔﺮﻭﻩ ﺣﺰﺑﻰ ﻭ = ﻣﺬﻫﺒﻰ ﺑﺠﺎﻥ ﻫﻢ ﻣﻰ ﺍ= ﻓﺘﻨﺪ،ﻭ ﻫﻤﻪ ﺁﻧﻬﺎ ﻣﻘ&= #65176;ﻮﻟﻴن ﺨﻮﺩﺭﺍ ﺷﻬﻴﺪ &= #65197;ﺍﻩ ﻣﺒﺎﺭﺯﻩ ﻭ ﺣﻘ&= #1617;ﺎﻧﻴّﺖ ﻣﻴﺪﺍﻧﻨﺪ،ﭘ= 87; ﺑﻬﺸﺘﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﮔﺎ= ﻫﻰ ﻧﻴﺰ ﺍﻋﺘﻘﺎﺩ&#= 65263; ﺑﺨﺪﺍ ﻭﺑﻬﺸت &#= 65262; ﺯﻧﺪﮔﻰ ﭘس اﺯ &#= 65251;ﺮﮒ ﻨﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺧﺪﺍﻭﻧﺪ ﺗﻨﻬﺎ ﺍﺯ ﺷﺎﻫ&= #65194;ﺍﻥ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻬﻮﺩ= ; ﭘﻨﺠﻢ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263;،ﻭ ﻳﺎ ﭘﻴﺎﻣﺒﺮ ﺩ&= #65197; ﺣﻴﺎﺗﺶ ﺍﺯ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﺎ&= #65191;ﻮﺩ،ﮐﻪ ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﺩﺭ ﺭؤﻳﺎ ﻧﻴﺰ &= #65197;ﺳﻴﺪﻩ ﻣﻰ ﺧﻮﺍﻫﺪ ﺑﻤ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑ= ﺠﺒﻬﻪ ﺟﻨﮓ ﺑﺮﻭﺩ، ﮐ&#= 65258; ﺣﺘﻤﺎ ﮐﺸﺘﻪ ﺷ&= #65262;ﺩ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﻭ ﻳﺎ ﺳﺎﻟﻚ ﺩﺭ= ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺭﺍ،ﺍ= 5251;ﺮ ﺍﺳﺘﻀﻌﺎﻑ ﺍﺭ&#= 65165;ﺩﻯ ﺗﺎ ﺳﺮﺣﺪّ ﻣﺮ&#= 64402; ﻣﻴﺪﻫﺪ، ﺗﺎﺧ= 5262;ﺩﺭﺍ ﺑﭙﺎﻯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺑﺮﺳﺎ&= #65255;ﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﻭﻟﻮ ﺍﻳﻨﮑﻪ ﺑ&= #65192;ﻠﻖ ﻫﻢ ﺑﺎﺯﮔﺸﺖ ﻭ&= #65175;ﻮﻟﺪ ﺩﻭﻡ ﭘﻴﺎﻣﺒﺮ&#= 64404;ﻮﻧﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﻣ= ﺮﮒ ﺍﺭﺍﺩﻯ ﺭﺍ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﺁﺧﺮ = ﻋﻤﺮ ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻣ&= #65240;ﺮﺭﺍﺕ ﺳﻠﻮﮐﻰ،ﻭﺗﻤA= 198;ﮐﺰ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ،ﺑﺎ ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65191;ﻮﺩ ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65194;. ﺗﺎﺩﺭ ﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﻭ ﺍﮔﺮ ﺗﺮﻙ ﺻﻠ= ﺎﺕ ﻳﺎ ﺻله ها ﻭ ﺗ= 5262;ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺭﻫﺎ ﻧﮑﻨﺪ. ﺗﺎ= ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺍﺯ ﺍﻋﻤ&= #65166;ﻝ ﻭﺍﻓﮑﺎﺭ ﻭ ﮔﻔ&= #65176;ﺎﺭﻫﺎﻯ ﭼﻨﻴﻦ ﺳﺎﻟﮑﻰ &= #64380;ﮕﻮﻧﻪ ﺑﺎﺷﺪ. ﺗﺎ ﺣﺘﻰ= ﺃﻋﻠﻢ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﻣﺮﺣﻠﻬﺎﻯ ﺳﺎ&#= 65247;ﻚ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ. = ﺗﺎﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ ﺑﻌﺪﻯ،= 5261;ﻳﺎ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺑﺎ ﻣﺮﮒ = ﺍﺭﺍﺩی ﻮﺩﺭ ﺭؤﻳﺎ ﺑﺪ&#= 65165;ﻥ ﺑﺮﺳﺪ. ﺯﻳﺮﺍ ﻫ= ﺮ ﻣﺮﺣﻠﻪ ﺳﻠﻮﮐ&#= 65264; ﻫﻔﺘﮕﺎﻧﻪ،ﺑA= 198;ﺍﻯ ﺧﻮﺩ ﺳﺮﻧﻮﺷﺖ &= #65261; ﺷﺮﻭﻁ ﻟﺎﺯﻣﻰ &= #65193;ﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺷﺮﻁ ﮐﺎ= ﻓﻰ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺑﺸﻬﻮﺩ &= #65169;ﺮﺗﺮ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﻭﮐﺎﻣﻠﺎﻥ ﻭﻟ&#= 65166;ﻳﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻣﺤﻤﺪ ﻧﻴﺰ&= #1548;ﺑﺮﺍﻯ ﭘﺎﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﻭﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ،ﺑﺎ ﻣﺮ= 4402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﭽﻨﻴﻦ ﺗﻮﻓﻴﻖ ﭘﻴﺎﻣ&#= 65170;ﺮﮔﻮﻧﻪ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺍ= ﺳﺘﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻗ&= #65198;ﺑﺎﻧﻰ ﮐﺮﺩﻥ ﻓﺮﺯﻧﺪ &= #65191;ﻮﺩ، ﺳﻤﺒﻮﻝ ﻫﻤﻴﻦ &= #65251;ﺮﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﺳ&= #65166;ﻟﻚ ﺑﻔﺮﻣﺎﻥ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺑﻨﻮﺭ &= #65251;ﺼﻄﻔﻮﻯ ﻭﮐﺎﻣﻠﺎﻥ ﺯﺭ&#= 65193;ﺷﺘﻰ ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮ&#= 65263; ﻭ ﮐﺎﻣﻠﺎﻥ ﺑﻮ&= #65193;ﺍﺋﻰ ﺑﻨﻮﺭ ﻓﺎﻃﻤﻰ &= #65251;ﻴﺮﺳﻨﺪ،ﮐﻪ ﺑﮑﻤﺎﻝ ﻧﺴﺒﻰ &= #65191;ﻮﺩ ﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﺩ= ﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﻌ&= #65194;ﻯ،ﺑﻮﻟﺎﻳﺘʌ= 60;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺗﮑﻤ&#= 65268;ﻞ ﻣﺠﻤﻮﻋﻪ ﭘﻨﺞ &= #65207;ﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮ&#= 65193;ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ،ﮐA= 258; ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪی که ﻧﺎﻡ ﭘﻨﺞ ﺗ&#= 65254; ﺭﺍ ﺩﺍﺭﻧﺪ، ﺁ&#= 65255;ﮕﺎﻩ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ،ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65248;ﻰ، ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﻨﺪ. ﻭ ﺍﮔ= ﺮ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ،ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻧﻴﺰ ﺭﺳﻴﺪه ا= 5255;ﺪ. ﮐﻪ ﺩﻭ ﺷﻬﻮﺩ ﻳ= ﺎ ﺩﻭﻗﺮّﻩ ﻭ ﻗﺮ&#= 65153;ﻥ ﮐﻪ ﮐﺸﻒ ﻣﺤﻤﺪ = ﺗﺎﺭﻳﺨﻰ ﻣﻴﺒﺎﺷﺪ،ﻣﻴA= 176;ﻮﺍﻥ ﺑﺮﺍﻯ ﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﻫﻔﺖ ﻫ= 5200;ﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺭﻓﺖ.= ﺗﺎ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65169;ﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65268;ﺰ ﺭﺳﻴﺪ. ﻭﺑﺎﺯ ﺑ= ﺮﺍﻯ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #64380;ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺍﺷﺖ. = ﺷﻬﻴﺪ ﮐﺴﻰ ﺍﺳﺖ،ﮐﻪ &#= 65207;ﻬﻮﺩ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﭼﻮﻥ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65193;ﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ،ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺳﺖ،ﭘﺶ ﭼﻨﻴ= 5254; ﺷﻬﻴﺪﻯ ﺍﺭﺍﺩ&#= 65263;،ﺷﺎﻫﺪ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺷﻬﻴ&= #65194; ﺷﺎﻫﺪ ﻳﻚ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰﺑﺎﻟﺎﺗ= 5198; ﻣﻴﺒﺎﺷﺪ ﻭ ﮐﺴ&= #65168; ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺣﺞّ ﺃﺻﻐﺮ،ﻳA= 166; ﻫﻤﺎﻥ ﺣﺠﻬﺎﻯ &= #65227;ُﻤﺮﻩ ﻗﺒﻠﻰ،ﻭ ﺷﻬﻮ= 5193; ﻧﻮﺭ ﻗﺎﺋﻢ ﺣﺞ = ﺃﮐﺒﺮ ﺍﺳﺖ، ﮐﻪ ﭘﻴﺎ&#= 65251;ﺒﺮ ﭘس اﺯ ﺗﻌﻠﻴﻢ &#= 65251;ﺮﺍﺳﻢ ﺣﺞ ﮐﻌﺒﻪ ﻓﺮﻣ&= #65262;ﺩ،ﻭﺍﻳﻨﻚ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﺑﺖ ﺁﻥ ﺍA= 203;ﺖ، ﮐﻪ ﺑﺤﺞ ﺃﮐﺒﺮ = ﺑﺮﻭﻳﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻣﺮﺍ&= #65183;ﻌﻪ ﺑﻮﻟﺎﻳﺖ ﺍﻟﻬ&#= 65264;، ﺑﺮﺍﻫﻨﻤﺎﺋﻰ &#= 65191;ﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ،ﺍﺯ = 5267;ﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﺐ ﺳﺎﻟﻚ. ﻭﻧﻪ ﺁﺧ= ﻮﻧﺪﻫﺎ ﻳﺎ ﺳﺎﺩﺍﺕ ﻭﮐ&= #65204;ﺎﻧﻰ ﮐﻪ ﺷﻬﺮﺕ ﺑﺎﻳ&= #65252;ﺎﻥ ﻭ ﻋﺒﺎﺩﺍﺕ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻪ ﺍﻳﻨﺎﻥ ﻣﺸ&= #65198;ﻙ ﻫﺴﺘﻨﺪ ﭼﻮﻥ ﺧ&= #65262;ﺩﺷﺎﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻭﻣﺄﻣﻮﺭﻳّﺖ = 5165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺭﺍ ﻧﺪﺍﺭﻧﺪﮐ&#= 65258; ﺍﺩﻋﺎﻯ ﺩﻳﻦ ﺷ&= #65256;ﺎﺳﻰ ﻣﻴﮑﻨﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺣﺴﺎس ﺁﺯﺍﺩﻯ ﺩﺭ ﺧﻮ&= #65193; ﻭﻭﺟﻮﺩ ﺧﻮﺩ،= 5261;ﻗﺘﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺑﺪﺭﺟﻪ ﻋﺎﻟﻰ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ &= #65193;ﻳﮕﺮﺍﻥ،ﻭ ﺣﺘﻰ ﺗﻤﺎﻣﻰ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﻃﺒﻴﻌﻰ ﺭﺍ ﻣﻮ&= #65183;ﻮﺩ ﺑﺤﻖ ﻣﻴﺪﺍﻧﺪ &= #64400;ﻪ ﺧﺪﺍﻳﺸﺎﻥ ﺑﺮ&#= 65165;ﻳﺸﺎﻥ ﺑﺮﻧﺎﻣﻪ ﻫﺎﺋ&#= 65264; ﺩﺍﺭﺩ. که ﻨﺒﺎ&#= 65267;ﺪ ﺑﺴﺮﻧﻮﺷﺖ ﺁﻧ&#= 65260;ﺎ ﺁﺳﻴﺐ ﺭﺳﺎﻧﺪ &= #65153;ﻧﮕﺎﻩ ﺍﻭﻟﻴﻦ ﻳﺎ ﻣﺤ&= #64401;ﻤﺘﺮﻳﻦ ﮐﻨﺘﺮﻝ ﮐﻨﻨﺪ&#= 65257; ﺁﺯﺍﺩﻯ ﻭ ﺍﺧﺘ&= #65268;ﺎﺭ ﺩﺳﺖ ﺩﺍﺩﻩ،ﺧ= 5262;ﺩﺭﺍ ﻣﺤرﻭﻡ ﺍﺯ ﺁﺯ&#= 65165;ﺩﻳﻬﺎﻯ ﻭﺣﺸﻴﺎنه ﻮﺟA= 166;ﻫﻠﺎنه ﺨﻮﺩ ﻣﻴﻨﻤﺎﺋ&#= 65268;ﻢ. ﻟﺬﺍ ﻋﮑس اﻟﻌ= 5252;ﻞ ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﻭ = ﺑﻘﻮﻝ ﺷﺎﻋﺮ ﻣﻰ ﺑﺨﻮ&= #65197; ﻣﻨﺒﺮ ﺑﺴﻮﺯﺍ&#= 65253; ﻣﺮﺩﻡ ﺁﺯﺍﺭﻯ &= #65251;ﮑﻦ،ﮐﻪ ﻫﻴﭻ ﻣﻮﺟﻮﺩﻯ &= #65261; ﮔﻴﺎﻫﻰ ﺭﺍ ﺁﺯ&= #65165;ﺭ ﺑﻄﻮﺭ ﻋﻤﺪﻯ ﻧ&= #65198;ﺳﺎﻧﺪ. ﺯﻳﺮﺍ ﺍﺟﺮﺍ ﻭ = ﺑﭙﻴﮕﻴﺮﻯ ﻫﻮﺳﻬﺎﻯ ﻧﻔس &#= 65187;ﻴﻮﺍﻧﻰ ﺧﻮﺩ ﻣﻌﻨﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﺯﺍﺩﻯ ﻭﻣﻮﺟﻮﺩﻳّﺖ = 5255;ﺪﺍﺭﺩ. ﮐﻪ ﺑﺎﻟﻌﮑس ﻣ&#= 65228;ﻨﻰ ﺍﺳﺎﺭﺕ ﻧﺎﺧﻮ&#= 65193; ﺁﮔﺎﻩ ﻭ ﺟﻬﺎﻟ&= #65174; ﻭ ﮔﻨﺎﻩ ﻭ ﻓﺴﺎ= ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻥ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺑﺎ= ﺗﮑﺮﺍﺭ ﮔﻨﺎﻩ، ﺩﻳﮕﺮ &#= 65239;ُﺒﺤﻰ ﺑﺮﺍﻯ ﮔﻨﺎﻩ ﻧ&= #65252;ﻰ ﺷﻨﺎﺳﺪ. ﺁﻧﻘﺪ&= #65197; ﮐﺸﺘﺎﺭ ﮐﺮﺩﻩ&#= 1548;ﮐﻪ ﺁﻧﺮﺍ ﻋﺎﺩﺕ ﺷ&= #65194;ﻩ،ﻭﺗﺮﻙ ﻋﺒﺎﺩﺕ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﻭﺣﺘﻰ ﺍﮔﺮ ﺁﺧ&= #65262;ﻧﺪ ﻓﺘﻮﺍﻯ ﻣﺮﮒ ﻧ&= #65194;ﻫﺪ، ﺧﻮﺩﺭﺍ ﮔﻨﺎﻩ &= #64400;ﺎﺭ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺍﻭﺭﺍ ﻣﺠﺎﺯﺍ&#= 65173; ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺯ = ﭼﻨﻴﻦ ﮔﻨﺎﻩ ﻭﻫﻤﻰ ﺧ&= #65262;ﻳﺶ،ﺩﻳﮕﺮﺍʌ= 53; ﺭﺍ ﮐﺸﺘﺎﺭ ﻣﻴ&= #64401;ﻨﺪ ﻭﻟﻰ ﻭﻗﺘﻰ ﺍﻧ&= #65204;ﺎﻥ ﺑﺘﺠﻠّﻰ ﺧﺪﺍ &#= 65193;ﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻭﺳﻴA= 248;ﻪ ﺁﺯﺍﺩﻯ ﻭﺍﻗﻌ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﻴ&= #65166;ﺑﺪ،ﻭﮐﻤﻚ ﺑﺂﺯﺍﺩﻯ ﻣﺸﺮ&#= 65261;ﻁ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮑ&#= 65256;ﺪ. ﻭ ﺣﺘﻰ ﺑﺨﻮﺩ ﺣ= ﻖ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ &= #65153;ﺯﺍﺩﻯ ﺩﻳﮕﺮﺍﻥ ﻧﻤﻴ&#= 65194;ﻫﺪ. ﻭ ﺑﻬﺮ ﻗﻴﻤﺘﻰ = ﮐﻪ ﺷﺪﻩ ﺑﺮﺍﻯ ﻧﺠ&= #65166;ﺕ ﻣﻈﻠﻮﻣﻰ ﻣﻴﮑ&#= 65262;ﺷﺪ. ﺣﺘﻰ ﺍﮔﺮﺑﻘﻴ&#= 65252;ﺖ ﺣﻴﺎﺗﺶ ﺑﺎﺷﺪ. = ﺑﺎﻳﻦ ﺍﻣﻴﺪ ﮐﻪ ﺧﺪﺍ&= #65261;ﻧﺪ ﮔﻔته اﺳﺖ،ﻧ᥶= 4;ﺎت کسی ﻣﺎﻧﻨﺪ ﺍA= 267;ﻦ ﺍﺳﺖ،ﮐﻪ ﺧﻠﻖ &#= 65197;ﺍ ﻧﺠﺎﺕ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﻧﺴﻠﻬﺎ&#= 65263; ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 1548;ﺑﺰﻧﺪﮔﻴﻬﺎ᥾= 3; ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺎﻟﻌﮑس &= #64400;ﺸﺘﻦ ﮐﺴﻰ،ﻣﺎﻧﻨﺪ = 4400;ﺸﺘﻦ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺍﺳﺖ. ﺯﻳﺮﺍ ﻧﺴ= ﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻣﻘﺘﻮ&#= 65245; ﺭﺍ ﻳﮑﺠﺎ ﻣﺤﺮ&= #65261;ﻡ ﺍﺯ ﺣﻖ ﺣﻴﺎﺕ ﮐ= ﺮﺩﻩ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﺁ= ﺯﺍﺩ ﺷﺪﻩ ﺍﻟﻬﻰ ﺩﺭ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺧﻮﺩ ﺩﺭ = ﻣﻴﻴﺎﻳﺪ،ﮐﻪ ﻓﺮﺩﻯ ﺍﺯ ﻋﻨﺎ&= #65211;ﺮ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ &= #65193;ﺭ ﻃﺒﻴﻌﺖ ﻣﺸﻬﻮ&#= 65193; ﻳﺎ ﻃﺒﻴﻌﺖ ﻧﺎ&= #65193;ﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﻭA= 247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻋ= 5198;ﺵ ﺧﺪﺍ ﺭﺍ ﺭﻭﻯ ﺯ= ﻣﻴﻦ ﻣﺤﺎﻓﻈت ﻤﻴﮑ= 5256;ﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺟﺮﻳ&= #65166;ﻥ ﻭﻟﺎﻳﺖ ﻭ ﺗﻮﻓ&= #65268;ﻖ ﺩﺍﺩﻥ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺯﻧﺪﻩ،= 4400;ﻪ ﺑﮑﺎﺭ ﻧﺠﺎﺕ ﺭ&= #65261;ﺣﻰ ﺩﻳﮕﺮﺍﻥ ﺑﭙﺮ&#= 65193;ﺍﺯﻧﺪ. ﮐﻪ ﺧﻴﻠﻰ ﺑﻬﺘ&= #65198; ﺍﺯ ﻧﺠﺎﺕ ﺫﻫﻦ = ﻳﺎ ﻧﺠﺎت اﺯ ﻧﻮﻉ &#= 65165;ﻧﺴﺎﻧﻰ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺑ= ﺪﺍﻥ ﻫﻢ ﻣﻴﭙﺮﺩﺍﺯ&#= 65255;ﺪ. ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65252;ﻰ ﺩﺭﺑﺎﺭﻩ ﺍﺧﺘ&#= 65268;ﺎﺭ ﻭﺣﻘﻮﻕ ﺍﻧﺴﺎ&#= 65253;،ﺑﻨﻔﻊ ﺍﻋﺘﻘﺎﺩ ﺑﭽﻴ&#= 65200;ﻯ ﻣﻴﺮﻭﺩ. ﻭ ﻟﺬﺍ= ﮔﺎﻫﻰ ﺑﻤﻄﺎﻟﺐ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﮐﺎﻣﻠﺎ ﻣﺴﺨﺮ&#= 65257; ﻣﻨﺠﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴ= ;ﮕﺮﺩﺩ. ﻭﺩﻭﭼﺎﺭ ﺗﺸﺘ&#= 65174; ﻭﺗﺸﻄّﻂ ﻭ ﺷَ= 5220;َﺢ ﻋﺮﻓﺎ ﻣﻴﺮﺳﻨ&#= 65194;. ﺍﻣﺎ ﺧﻠﺎﺻﻪ ﻣ&= #65220;ﻠﺐ ﺩﺭ ﻧﺘﻴﺠﻪ ﮔﻴ&= #65198;ﻯ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻳ&#= 65254; ﺍﺳﺖ،ﮐﻪ ﻫﻤﻴ= 5208;ﻪ ﺃﻣﺮ ﺑﻴﻦ ﺃﻣﺮ&= #65267;ﻦ ﺩﺭ ﺟﺮﻳﺎه هس= 78; . ﻭ ﺍﺧﺘﻴﺎﺭ ﺁﺯ&= #65165;ﺩ،ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ ﺁﻧﻬ&#= 65250; ﺩﺭﻳﻚ ﻧﻈﺎﻡ ﺳ&= #65248;ﻮﻙ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ= ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻢ ﻣ&= #65236;ﻴﺪ ﺁﻧﻬﺎ ﺍﺳﺖ. ﺑﻘ= ﻴﻪ ﺍﺧﺘﻴﺎﺭﻫﺎﻯ &#= 65251;ﻮﺭﺩ ﺗﺼﻮﺭ ﻣﺎ،ﺩﺭ &#= 65261;ﺍﻗﻊ ﻳﮑﻰ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻳﻦ ﺳﻪ ﭼﻴﺰ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺟﺒﺮ ﻃﺒﻴﻌﺖ،= 5261; ﺟﺒﺮﻧﻔﺴﺎﻧﻰ &#= 65195;ﺍﺗﻰ ﺭﻭﺍﻥ ﻭ ﺟﺒﺮ ﺍ= ﻟﻬﻰ ﮐﻪ ﺑﺎﻳﺪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺨﻮﺍﺳﺘﻪ ﻫﺎ&#= 65263; ﺍﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65262;ﺩ،ﺩﺭ ﺗﮑﺎﻣﻞ ﺑﺨﺸﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺑﺮﺳﺪ . ﻭ ﺷﺮﻁ ᥺= 7;ﻘﻞ ﺑﺮﺗﺮ ﻫﻤﻴﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺟﺒﺮ ﺍﻟﻬﻰ ﻏﺎ&= #65247;ﺐ ﺑﺮ ﻫﺮ ﺟﺒﺮ ﺩﻳ= ﮕﺮﻯ ﺑﺎﺷﺪ .<span style=3D'mso-spacerun:yes'>  <= /span>ﻣﮑﺘﺐ ﻭﺟﻮﺩﻯ ﻫﺎﻯ ﺍ&= #64404;ﺴﻴﺴﺘﺎﻧﺴﻴA= 166;ﻟﻴﺴﻢ ﺍﺯ ﺍﺧﺘﻴﺎﺭ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻄﻠﻖ،ﮐﻪ ᥴ= 9;ﻰ ﺟﺒﺮﻯ ﺧﺎﻟص ب= 575;ﺷﺪ، ﺧﺎﻟص ﺘﺮﻳﻦ ﺁ&#= 65199;ﺍﺩﻯ ﺭﺍ ﺑﺮﺍﻯ ﺍﻧﺴ&= #65166;ﻥ ﻣﻔﻴﺪ ﺍﺳﺖ. ﻭ ﺑ= ;ﺪﻭﻥ ﻫﺮﮔﻮﻧﻪ ﻣﻘﺪ&#= 65251;ﺎﺕ ﻭ ﺃﺳﺒﺎﺏ ﻭﻋﻠ&= #65246; ﻭﻫﺮﮔﻮﻧﻪ ﺩﻟ&#= 65268;ﻠﻰ،ﻣﻴﺨﻮﺍ᥽= 5;ﺪ ﺑﻄﻮﺭﻳﮑﻪ ﻫﺮ&#= 64400;ﺎﺭﻯ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﻴ&= #64401;ﻨﺪ،ﺭﺑﻄﻰ ﺑﮕﺬﺷﺘﻪ ﻫﺎ ﻭ = ﺁﻳﻨﺪه ﻨﺪﺍﺷته ﺒﺎﺷA= 194;. ﺍﻳﻦ ﻣﮑﺘﺐ ﻣﻄ&= #65248;ﻖ ﮔﻮﻧﻪ ﺁﺯﺍﺩﻯ &= #65261; ﺍﺧﺘﻴﺎﺭﻯ ﺍﻧ&#= 65204;ﺎﻥ، ﺑﺪﻳﻬﻰ ﺑﻨﻈﺮ &= #65251;ﻴﺮﺳﺪ. ﮐﻪ ﭼﻨﻴﻦ ﻣﻴﮕ&= #65262;ﻳﺪ. ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﺪ&= #65227;ﻰ ﺗﻔﮑّﺮ ﻋﻠﻤﻰ &#= 65259;ﺴﺘﻨﺪ. ﻭﻟﻰ ﺍﻳﻦ ﻫﻤﻪ = ﺣﻘﺎﻳﻖ ﻋﻠﻤﻰ ﺭﺍ ﻧﺎﺩ&= #65267;ﺪﻩ ﻣﻴﮕﻴﺮﻧﺪ. ﺟﺒ&= #65198; ﻃﺒﻴﻌﺖ ﻭ ﺟﺒﺮ = ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﻗﻮﺍﻧﻴﻦ ﻣ&= #65262;ﺿﻮﻋﻪ، ﻭ ﻋﺮﻑ ﺟﺎﺭﻯ ﻫ= ﺮ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ،ﻭ ﺣﺘﻰ ﻫﺮ ﻫﻤﻪ ﻣ= ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ،ﻭ ﺍﻳﻦ ﻫﻤﻪ ﺩﻳﻮ&= #65165;ﻧﮕﺎﻥ ﻭ ﺑﻴﻤﺎﺭﺍﻥ،= 4400;ﻪ ﻫﺮﭼﻪ ﻣﻴﮑﻨﻨ&#= 65194;،ﺟﺰ ﺁﺳﻴﺐ ﺑﺨﻮﺩ ﻭ&= #65193;ﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ. ﺍﮔﺮ ﻣﻨ= ﮑﺮ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗ&= #65166;ﺭﻳﺨﻰ ﺩﺭ ﺗﻮﻟﺪ ﻓﻌﻠ&= #65264; ﺑﺪﺍﻧﻴﻢ،ﻭﺍA= 239;ﻌﺎ ﺟﺎﻯ ﺗﻤﺴﺨﺮ ﺍ&= #65203;ﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗ&= #65262;ﻟﺪﺍت ﭙﻴﺸﻴﻦ ﻭﺟﻮﺩ &= #65193;ﺍﺷته اﻧﺪ. ﺯﻳﺮﺍ ﻫﻤ&= #65258; ﮐﻮﺩﮐﺎﻥ ﻳﮑﺴ&#= 65166;ﻥ ﺑﺠﻬﺎﻥ ﻧﻤﻰ ﺁ&= #65267;ﻨﺪ. ﻧﻪ ﺩﺭ ﺗﻦ ﺑﺎ ﻣ= ;ﻌﺎﻳﺐ ﺯﻳﺎﺩ. ﻭﻧﻪ ﺩﺭ= ﺫﻫﻦ ﺑﺎ ﺩﺭﺟﺎﺕ ﻫﻮ&= #65205; ﻭ ﻋﻘﻞ ﻣﺘﻔﺎﻭ&= #65173;،ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺍﻥ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﻫمه = 5155;ﺗﻤﻬﺎ ﺩﺍﺭﺍﻯ ﻫﺰﺍﺭ&#= 65165;ﻥ ﺗﻔﺎﻭﺕ ﺑﺎﻫﻢ &= #65259;ﺴﺘﻨﺪ، ﻭﻫﻤﻪ ﻧﺎﺷﻰ ﺍ&= #65199; ﺗﻔﺎﻭﺗﻬﺎﻯ ﺗ&#= 64401;ﺎﻣﻠﺎت گذﺷته های ﺁﻧ= ﻬﺎﺍﺳﺖ. ﻃﻔﻠﻰ که ﺪﺭ ﺭ&#= 65187;ﻢ ﺳﻘﻂ ﻣﻴﺸﻮﺩ،= 5267;ﺎﺩﺭ ﭼﻨﺪ ﻣﺎﻫﮕﻰ ﻣ&= #65268;ﻤﻴﺮﺩ،ﻭﻳﺎ ﻫﺮﮐس ﺑﻨﺤﻮﻯ &#= 65251;ﺘﻔﺎﻭﺕ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﻫ= ﺴﺘﻨﺪ،ﻧﺎﺑﻴA= 256;ﺎ ﻭ ﻓﻠﺞ ﮐﻪ ﺳﺮﺑ= ﺎﺭ ﺟﺎﻣﻌﻪ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻃﺒﻴ= ﻌﻰ ﺍﺳﺖ،ﮐﻪ ﺑﻰ ﺍ&#= 65227;ﺘﻨﺎﺋﻰ ﺑﺘﻮﻟﺪﺍﺕ ﭘﻴ&#= 65208;ﻴﻦ،ﺍﺩﺍﻣﻪ ﺣﻴﺎﺗﻬﺎﻯ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺭﺍ ﻧﻴﺰ ﻣ= ﻨﮑﺮ ﻫﺴﺘﻨﺪ. ﻣﻨﻈﻮ&= #65197; ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺁﺳ= ﻤﺎﻧﻬﺎﻯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﻴﺴﺖ،ﮐﻪ ﺑﻨﺤﻮﻯ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺑﻠﮑﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧ&= #65262;ﻋﻰ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﺍﺯ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎ&#= 65253;. ﺁﻧﮕﺎﻩ ﺗﻤﺎﻡ &= #65175;ﻠﺎﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﺩﻯ ﺑﺎﻃﻞ ﺍﺳﺖ ﭼﺮ&= #65165; ﮐﺴﻰ ﺍﻋﺘﺮﺍﻑ &= #65169;ﮕﻨﺎﻩ ﺧﻮﺩ ﮐﻨﺪ،ﻭ ﻳ&#= 65166; ﭼﺮﺍ ﺍﺧﻠﺎﻕ ﻭ = ﺃﺩﺏ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺭ&= #1593;ایت ﮐﻨﺪ ﻭﭼﺮﺍ ﺗﻮ&= #65219;ﺌﻪ ﻭ ﺁﺯﺍﺭ ﺩﻳﮕﺮ&= #65165;ﻥ ﻧﺪﻫﺪ، ﻭ ثرﻭA= 173; ﺍﻧﺎﻥ ﺭﺍ ﺑﺴﺮ&= #65239;ﺖ ﻧﺒﺮﺩ،ﻭﻳﺎ ﺑ= 5198;ﺍﻯ ﺗﻔﺮﻳﺢ ﺧﻮﺩ ﺑ&= #65192;ﻮﺍﻫﺪ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳ&#= 65268;ﺐ ﺑﺮﺳﺎﻧﺪ؟ﻭ ﻏ= 5216;ﺐ ﺧﻮﺩﺭﺍ ﺑﺎ ﮐﺸ&= #65176;ﺎﺭﻯ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺠﺎﻡ ﺑﺪﻫﺪ ﺍﻳﻨﺎﻥ &= #65255;ﻪ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﻋﻠّﺖ ﺍﻟﻌﻠ&#= 65246; ﻫﺴﺘﻰ ﺍﻋﺘﻨﺎ&#= 65163;ﻰ ﺩﺍﺭﻧﺪ،ﻭ ﻧﻪ &#= 65169;ﺮﺍﻯ ﺳﻄﺢ ﺭﻭﺍﻥ ﻭ ﻋ= ﻘﺪﻩ ﺩﺍﺭ ﺧﻮﺩ،ﻭﻋ= 5240;ﻞ ﻧﺎﺭﺳﺎﻯ ﺧﻮﻳ&#= 65206;. ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻣ&= #64401;ﺘﺐ ﺑﻨﺘﺎﻳﺞ ﻏﺮﻳ&#= 65170;ﻰ ﺭﺳﻴﺪه اﺳﺖ. ﻳ&#= 64401;ﻰ ﺍﻳﻨﮑﻪ ﻓﺎﻋﻞ &= #65193;ﺭ ﻓﻌﻞ ﺧﻮﺩ، ﻫﺮ&#= 64404;ﺰ ﻣﻘﻴّﺪ ﺑﻬﻴﭻ &#= 65165;ﻣﺮﻯ ﻭ ﻧﻴﺮﻭﺋﻰ ﻧﻴ&= #65204;ﺖ. ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﺗ= ﻦ ﻭ ﺫﻫﻦ ﺧﻮﺩﺁﮔ&= #65166;ﻩ ﻭﻳﺎ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻧﻤﻴﺒﺎﺷ&#= 65194;. ﻭ ﺣﺘﻰ ﻧﻴﺮﻭﻫ&= #65166;ﻯ ﺧﺎﺭﺟﻰ ﻃﺒﻴﻌ&#= 65174; ﻭ ﺟﺎﻣﻌﻪ،ﻭ ﺩ&#= 65267;ﮕﺮ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻥ &= #65261; ﻣﮑﺎﻥ ﻭ ﺍﻳﻦ ﺩ= ﻳﮕﺮ ﺍﻳﻨﮑﻪ ﺗﻨﻬﺎ &= #65169;ﺘﺤﻘﻴﻖ ﺭﻏﺒﺖ ﻫﺎ ﻭ ﻫﻮ= ﺳﻬﺎﻯ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ ﮐﻪ ﺍﻭﺝ ﺧﻮﺩﺧ&= #65262;ﺍﻫﻰ ﻭ ﺩﺷﻤﻨﻰ ﺑﺎ ﺩ= ﻳﮕﺮﺍﻥ ﻭ ﺟﺎﻣﻌﻪﻭﻃﺒ&#= 65268;ﻌﺖﺍﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﻮ= ﻡ ﺍﻳﻨﮑﻪ ﻫﺮﮔﺰ &= #65239;ﺼﺪ ﺗﺄﻣﻴﻦ ﺳﻌﺎﺩ&#= 65173; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ،ﮐﻪ ﺷﺎﻳﺪ ﺷﺎﻣﻞ ﺍ&= #65261;ﻟﺎﺩ ﻭ ﺍﻃﺮﺍﻓﻴﺎﻥ &= #65191;ﻮﺩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎه &= #65252;ﻨﻔﻮﺭ ﻫﻤﮕﺎن ﺨﻮﺍﻫ= 5194; ﺑﻮﺩ. ﺯﻳﺮﺍ ﺩﻳ= ﮕﺮﺍﻥ ﻧﻴﺰ ﺣق ﺪﻓﺎﻉ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺣﻘﻮﻕ ﺧA= 262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ ﻭﺩﻳﮕ&#= 65198; ﺍﻳﻨﮑﻪ ﻫﻴﭻ ﮔ&= #65262;نه اﺭﺗﺒﺎﻃﻰ ﺑﺎ &#= 65261;ﻇﻴفه ﺪﺍﺧﻠﻰ ﺗﻦ ﺧﻮ&= #65193; ﻧﺪﺍﺭﺩ. ﮐﻪ ﮔﺎ= ﻫﻰ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ &= #65169;ﺨﺎﻃﺮ ﺳﻠﺎﻣﺘﻰ ﺧﻮﺩ&#= 1548;ﺍﺯ ﺧﻴﻠﻰ ﺣﻘﻮﻕ ﻭ&= #65259;ﻮﺳﻬﺎ ﺑﮕﺬﺭﺩ. ﭘﻨﺠﻢ = ﺍﻳﻨﮑﻪ ﺍﻳﻨﮑﻪ ﺑﺘﺮﮐ&#= 65268;ﺐ ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﺟ&= #65204;ﻤﺎﻧﻰ ﻭ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠ= ﺎﻧﻰ،ﻭ ﺣﺘﻰ ﺑﮋﻧﺘﻴﻚ &= #65261;ﺭﺍثت ﺧﻮﺩ، ﭼﻬﺮﺳﺪ &#= 65169;ﻤﺤﻴﻂ ﺩﻳﮕﺮﺍﻥ ﺗﻮﺟ&#= 65258; ﻧﺪﺍﺭﺩ. ﻭﻧﻴﺰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺪﻭﻥ ﻫﺮﻋʌ= 48;ّﺘﻰ ﺑﻬﺮ ﻓﻌﻞ ﻭﮐﺎ&= #65197;ﻯ ﻣﻴﭙﺮﺩﺍﺯﺩ. ﻭ = ﻫﻴﭻ ﮔﻮنه ﺘﺮﺟﻴﺤA= 264; ﺑﻴﻦ ﭼﻨﺪ ﮐﺎﺭ&= #65251;ﻤﮑن ﺮﺍ ﻧﻤﻴﺪﻫﻨﺪ. = ﻭﻫﻔﺘﻢ ﺍﺻﻞ ﻣﻨﻄﻘی ﺃ&#= 1579;ر ﻣﻘﺪﻣﺎﺕ ﻗﺒﻠ&#= 65264; ﺑﺮﺍﻯ ﻫﺮ ﮐﺎﺭ&= #65263; ﺭﺍ ﻣﻌﺘﻘﺪ ﻧﻴ&= #65204;ﺘﻨﺪ. ﻭﺍﻳﻦ ﺣﺪّ ﺃﮐ&#= 1579;ر ﺟﻬﺎﻟت ﻮ ﻧﺎﺑ&#= 65268;ﻨﺎﺋﻰ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻫﺸﺘﻢ ﺍﻳﻨﮑﻪ &= #65259;ﺮﮔﺰ ﺑﻌﺎﺩﺕ ﻭ ﻫﺪﻑ = ﻭ ﺁﺭﻣﺎﻧﻰ ﻧﻈﺮ &= #65255;ﺪﺍﺭﺩ. ﺗﺎ ﺷﺎﻳﺪ ﭼﻨﺎ&= #65253; ﺁﺭﻣﺎﻧﻬﺎﻯ ﺑ&#= 65228;ﺪﻯ،ﺍﻭﺭﺍ ﻭﺍﺩﺍﺭ ﺑﮑﺎﺭ&#= 65263; ﮐﻨﺪ که ﻨﻮﻋﻰ &#= 65183;ﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻨﮑﻪ ﺗﻤﺎﻡ ﺍﻓﻌﺎﻝ &= #65165;ﻭ ﺩﺭ ﺣﮑﻢ ﻳﻚ ﺗﺼ= ﺎﺩﻑ ﮐﻮﺭ،ﻭ ﺑﺮﺧﻮ= 5197;ﺩﻫﺎﻯ ﺍﺗﻔﺎﻗﻰ ﺑﺎ ﺧ&= #65262;ﺩ،ﻭﺑﺎ ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﺧ&= #65166;ﺭﺟﻰ ﻭ ﺩﺍﺧﻠﻰ ﺧﻮﺩ = ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻴﺘﻮﺍﻥ ﻣﮑ&#= 1578;ب اﺧﺘﻴﺎﺭ ﻣﻄﻠ= 5238; ﺭﺍ ﺩﺭ ﺣﮑﻢ ﺑﻰ= ﺗﻔﺎﻭﺗﻰ،ﻭ ﻋﺸﻮﺍﺋﻰ ﻭ ﻧﻬ&= #65248;ﻴﺴﻢ ﻭﺑﻴﻤﺎﺭﮔﻮﻧ= 5258; ﻣﻌﺘﺎﺩﺍﻥ ﺩﺭ &= #65207;ﺮﻑ ﻣﺮﮒ،ﻭﻣﺤﺮﻭA= 251;ﻴّﺖ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺩﺍﻣ= ;ﻪ ﮐﺴﺐ ﻣﻮﺍﺩ ﻣﺨ&= #65194;ﺭ ﻧﻴﺴﺖ ﺩﻫﻢ ﻋﻠ&= #65166;ﻣﺖ ﺟﺪﻳﺪ ﺳﻠﺐ ﻭ ﺭ= ﻭﺍﻝ ﻋﻘﻞ ﻭ ﺍﻧﮑﺎﺭ = ﻫﺮ ﻋﻘﻞ ﻭ ﻫﺮ ﻗﺎﻧ= ﻮﻥ ﻭ ﻗﺎﻋﺪه اﻯ ﻣ&#= 65268;ﺒﺎﺷﺪ ﺩﻳﮕﺮ ﺍﻳﻨﮑﻪ &= #65259;ﺮ ﮐﺎﺭﻯ ﺭﺍ ﻣﻤﮑ&= #65254; ﻧمی گماﺭﺩ، ﻭ= ; ﺍﻣﺮ ﻣﺤﺎﻝ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮﻧﺪﺍﺭﺩ ﺩﻭﺍﺯﺩﻫﻢ ﺩﺭ &= #65199;ﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ،ﺑﺎﻳA= 194; ﺍﻧﺴﺎﻥ ﺑﺎ ﭼﻨ&= #65268;ﻦ ﺗﻔﮑّﺮﻯ ﻫﻴﭻ &#= 65155;ﻣﺮ ﻣؤﮐّﺪﻯ ﻭﺟﻮA= 193; ﮔﻨﺪﺍﺭﺩ ﻭ ﺑﺎ&= #65267;ﺪﻯ ﻧﻤﻰ ﺷﻨﺎﺳﺪ. ﻭ= ﺍﮔﺮ ﻓﺎﺿﻠﻰ ﻫﻢ ﺑﺎ&= #65207;ﺪ،ﺑﺎ ﺁﻏﺎﺯ ﺍﻳﻦ ﻋﻘ&= #65268;ﺪﻩ ﻧﺎﮔﻬﺎﻥ ﺑﺎﻧ&#= 65204;ﺎﻥ ﺑﺪﻯ ﺗﺒﺪﻳﻞ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻭ ﻧﻴﺰ ﻫﺮﮔﻮﻧ&= #65258; ﺗﺮﺑﻴﺖ ﻭﺗﻌﻠ&#= 65268;ﻢ ﻭ ﺗﺠﺮﺑﻪ ﺭﺍ ﻣ= ﻔﻴﺪ ﻧﻤﻴﺪﺍﻧﺪ ﺩﺭ &= #65187;ﺎﻟﻴﮑﻪ ﺳﻘﻮﻁ ﺧﻮﺩ ﺑﺨ&= #65262;ﺩ ﺩﺭ ﺍﻳﻦ ﻣﮑﺘﺐ = ﻫﺴﺖ. ﻭﻟﻰ ﻫﺮﮔﺰ ﻫﻴ&= #64379; ﺗﻌﺎﻟﻰ ﺧﻮﺩ ﺑ&= #65192;ﻮﺩ ﻧﻴﺴﺖ ﻣثلا ﻓA= 166;ﺳﺪﻯ ﻓﺎﺿﻞ ﮔﺮﺩﺩ، &#= 65261; ﺑﻴﺴﻮﺍﺩﻯ ﺑﺎ &= #65203;ﻮﺍﺩ ﺷﻮﺩ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺩﺭﺗﺮﺑﻴﺖ ﻭﺑ&#= 65166; ﺳﻮﺍﺩ ﺷﺪﻥ،ﺩ= 5267;ﮕﺮ ﺍﻣﮑﺎﻥ ﺑﻴﺴﻮ&#= 65165;ﺩ ﺷﺪﻥ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﭼﻬﺎﺭﺩﻫﻢ ﺩﺭ &= #65165;ﻳﻦ ﻣﮑﺘﺐ ﻣﺴﺌﻮﻟ&#= 65268;ّﺖ ﺍﺧﻠﺎﻕ ﻭ ﺗﻌﻬ&= #65194;ﺍﺕ ﻭ ﭘﻴﻤﺎﻥ ﺩﺍﺷ&= #65176;ﻦ ﺍﺯ ﺑﻴﻦ ﻣﻴﺮﻭ&= #65193;. ﭼﻮﻥ ﺍﮔﺮ ﺍﻓﻌ&= #65166;ﻝ ﺑﺪﻭﻥ ﻋﻠّﺖ ﻭ &= #65259;ﺪﻑ ﻏﺎﺋﻰ ﺑﺎﺷﺪ، &#= 65251;ﺴﺌﻮﻟﻴﺘﻰ ﺑﻬﻤﺮﺍﻩ ﻧﺪﺍ&#= 65197;ﺩ. ﻭ ﮐﺎﺭ ﺍﻣﺮﻭﺯ = ﺭﺑﻄﻰ ﺑﮕﺬﺷﺘﻪ ﻧﺪﺍ&#= 65197;ﺩ ﻭﻫﺮ ﺩﺭﺟﻪ ﻋﻘ&= #65248;ﻰ ﺟﺰﺋﻰ ﻳﺎ ﮐﻠّ&#= 65264; ﺍﺭﺗﺒﺎﻁ ﻧﻤﻰ &= #65267;ﺎﺑﺪ. ﻳﻌﻨﻰ ﻫﺮ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﻫ= ﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﻫﺴﺖ ﻭ= ﺃثرﻯ ﺍﺯ ﮔﺬﺷﺘﻪ ﻭ ﺁ= ﺭﺯﻭﻯ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65255;ﺪﺍﺭﺩ ﭘﺎﻧﺰﺩﻫﻢ ﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺍﻳﻦ ﻃﺮﺯ ﻓﮑﺮ = ﺑﻴﻤﺎﺭﮔﻮﻧﻪ ﻧﺎ ﺍﻣﻴﺪﺍﻥ ﻭ = ﻓﺮﺳﻮﺩﮔﺎﻥ ﺍﻋﺘﻴﺎﺩ ﻭ ﻧﻬ&= #65248;ﻴﺴﻢ ﺑﺎﻋث ﺍﻧﻬﺪﺍ= 5249; ﻫﻮﻳّﺖ ﺁﻧﻬﺎ &#= 65251;ﻴﮕﺮﺩﺩ ﻳﻌﻨﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﺤﺪّ &#= 65155;ﮐثر ﺳﻘﻮﻁ ﻭ ﺣﻘﺎﺭ&= #65173; ﻣﻴﺮﻭﻧﺪ ﮐﻪ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺗﻮﻟﺪﺍʋ= 73; ﺑﻌﺪﻯ ﺟﺰ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻓﺴﺦ ﮔﻴﺎﻫﻰ = ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭ = ﺣﺘﻰ ﻭﺳﺦ ﺗﺤﺖ ﺟﻤﺎ&= #65193;ﻯ ﺷﺒﻴﻪ ﺑﻌﺪﻣﻴ&#= 1617;ﺖ ﺭﺍﻫﻰ ﺩﻳﮕﺮ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﺍﻳﻨﮑﻪ ﺧﻮﺩ&#= 65249; ﻫﻤﻴﺸﻪ ﻫﻤﺎﻥ &= #65169;ﺎﺷﻢ ﮐﻪ ﻫﺴﺘﻢ ﻭ ﺍﻟ= ﺒﺘﻪ ﺗﻨﻬﺎ ﺗﺎ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ ﻭﺭﺍﻩ &= #65169;ﻴﺪﺍﺭﻯ ﻭﺟﺪﺍﻥ ﻭ ﺍﺣﺴ&= #65166;س ﺣﻘﺎﺭﺕ ﻧﺪﺍﺭ&#= 65255;ﺪ ﻭ ﻣﻄﻠﻘﺎ ﺑﺮﺍ&= #65263; ﻣﻮﺟﻮﺩﻳّﺖ ﺩ= 5267;ﮕﺮﺍﻥ ﺣﻘّی ﻘﺎﺋﻞ ﻧ= 5268;ﺴﺘﻨﺪ. ﭼﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺳﺪ ᤨ= 0;ﻪ ﺍﻳﻨﺎﻥ ﺑﺨﻮﺍ&#= 65259;ﻨﺪ ﺍﺣﺴﺎﺳﻰ ﺑﺮﺍ&#= 65263; ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﻭ= ﺁﻳﻨﺪﻩ ﻫﺎ ﻭ ﺧﺪﺍﻭﻧﺪ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﭼﻪ ﺑﺮ&= #65165;ﻯﺧﻮﺩﻳﺎﺩﻳ@= 405;ﺮﺍﻥ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻣﮑﺘﺐ ﺁﺯﺍﺩﻯ ﻣﻄﻠﻖ &= #65169;ﺮﺍﻩ ﺑﺴﺘﻪ ﻣﻴﺮﺳﻴ&#= 65250;،ﻳﺎ ﻫﻤﺎﻥ ﺟﺒﺮﻯ ﻓ&= #65248;ﺴﻔﻰ ﻭ ﭼﺮﻧﺪ ﮔﻮﺋﻰ = ﻭ ﻧﻬﻠﻴﺴﻢ ﻭﺭﺍ&#= 65259;ﻰ ﺑﺮﺍﻯ ﻣﮑﺘﺐ ﺟ&= #65170;ﺮ ﺑﺎﺯ ﻣﻴﺸﻮﺩ. ﮐ= ﻪ ﺧﻮﺩ ﻋﮑس ﺍﺧﺘ&#= 65268;ﺎﺭ ﻣﻄﻠﻖ ﺍﺳﺖ . ﻭ ᥼= 7;ﺬﺍ ﻣﮑﺘﺐ ﺳﻮﻡ ﭘﺎ = ﺑﻤﻴﺎﻥ ﻣﻴﮕﺬﺍﺭﺩ. ﮐﻪ = ﻫﻤﺎﻥ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﻧ= ﻔس ﺍﻣّﺎﺭﻩ ﺍﺳﺖ. &= #64400;ﻪ ﺟﺎﻣﻊ ﻫﺮ ﺩﻭ ﮔ= ﺮﻭﻩ ﻧﻈﺮﻳّﺎﺕ ﺁﺯ= 5165;ﺩﻯ ﻣﻄﻠﻖ ﻳﺎ ﺗﻮﺣ&= #1617;ﺶ ﻧﻔﺴﺎﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﻳﺎ ﺟﺒﺮ ﺷﺨﺼﻰ = ﺟﺪﺍ ﺍﺯ ﺟﺒﺮ ﻃﺒﻴﻌ&= #65264; ﻭ ﺟﺒﺮ ﻣﺤﻴﻄﻰ = ﺍﺳﺖ. ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﻭ&= #65251;ﻔﺎﻫﻴﻢ ﻫﺴﺘﻰ ﺩﺭ ﺣﮑﻢ = ﺗﻀﺎﺩ ﻣﺎﺩﻯ ﻭ ﺗﻨﺎﻗ&= #65214; ﻣﻨﻄﻘﻰ،ﻭﻧﻴA= 200; ﻣﻐﺎﻳﺮﺕ ﻧﻔﺴ&#= 65166;ﻧﻰ ﻭﺗﻨﺎﻓﺮ ﺳﻤﭙ&#= 65166;ﺗﻴﻚ ﺑﺎﻫﻢ ﺩﺍﺭﻧﺪ. = ﻭ ﻟﺬﺍ ﺗﻮﺣﻴﺪ ﺁ&= #65255;ﻬﺎ ﺑﺎﻫﻢ، ﺻﺒﺮ ﻓ&#= 65198;ﺍﻭﺍﻥ ﻣﻴﺨﻮﺍﻫﺪ. ﮐﻪ = ﭼﮕﻮﻧﻪ ﺗﻨﺎﻗﻀﺎﺕ ﺑﺎ &= #65203;ﻤﭙﺎﺗﻰ ﺭﺍ ﻣﺘﺤﺪ ﮐﻨﻴ&= #65250;. ﭘس ﺻﺒﺮ ﺳﻠﻮﮐ&#= 65264; ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ ﺗ= ﻮﻓﻴﻖ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﺩ&= #65255;ﻴﺎﻯ ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮ&= #65173; ﺍﻧﺴﺎﻥ،ﺑﺎﻫA= 250; ﺗﻨﺎﻗﺾ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﭼﮕﻮﻧﻪ ﺑﺎﻳ&= #65194; ﺭﻭﺍﻥ ﻭﻣﺎﺩﻩ &= #65197;ﺍ ﺑﺎﻫﻢ ﺟﻤﻊ ﮐﺮ&= #65193;. ﻭﺳﺎﻟﻚ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺧﻮﺩ، ﺷﺄﻥ ﻭﻣ&#= 65240;ﺎﻡ ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺑ= ;ﺎﻳﺪ ﺑﺸﺄﻥ ﻣﻘﺎﻡ ﺑ&= #65198;ﺗﺮ ﺑﺮﺳﺪ. ﻭﺍﻟّﺎ &= #65169;ﺎﻟﻘﻮّﻩ ﻫﺎ ﺩﺭ ﻧﻄﻔﻪ ﺑ= ﺎﻗﻰ ﻣﺎﻧﺪﻩ، ﻭ ﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﺼﺮ&#= 65233; ﻏﻔﻠﺖ ﻭ ﻟﺬﺕ ﻭ= ﺷﻬﻮﺕ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻧﺘ= ﻴﺠﻪ ﻗﻬﻘﺮﺍﻯ ﺭﻭﺡ &= #65261; ﻏﻠﺒﻪ ﻃﺒﻴﻌﺖ &= #65169;ﺮ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺗﺠﺮﻳﺪ ﻭﺗﺰ&= #64400;ﻴﻪ ﺭﻭﺍﻥ، ﻫﻤﻪ ﺗ&#= 65216;ﺎﺩﻫﺎﻯ ﺑﻴﻦ ﻧﻴﺮﻭﻯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﮑﻮ ﻭ ﻧﻴA= 198;ﻭﻯ ﺑﺎﻟﻔﻌﻞ ﺭﻭﺍ&#= 65253;،ﺍﻧﺴﺎﻥ ﺑﺎ ﺗﻮﮐّﻞ ﻭ ﺗ&= #65204;ﻠﻴﻢ ﻭ ﺻﺒﺮ ﻭﺭﺳﻴﺪ&= #65253; ﺑﺘﺰﮐﻴﻪ ﮐﺎﻓ&#= 65264;،ﺗﺎ ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ،ﺗﻮﺣﻴʋ= 94; ﺭﺍ ﺻﻮﺭﺕ ﻣﻴﺪ&= #65259;ﺪ. ﻭﻟﻰ ﺩﺭ ﺭﻓﺘﺎ&= #65197; ﻣﮑﺘﺐ ﻋﻘﻠﻰ ﻭ&= #65267;ﺎﻓﺘﻦ ﺑﺮﺁﻳﻨﺪﻫﺎ ﻭ&#= 65203;ﻨﺘﺰﻫﺎ،ﺑﻨ᥷= 4;ﺭﺕ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻤ&= #65198;ﺍﺗﺐ ﺍﻭﻟﻴّﻪ ﺣﻘﻴ= 5240;ﺖ ﺩﺭﺷﻬﻮﺩﻫﺎ ﺑ&#= 65198;ﺳﺪ. ﺍﻧﺴﺎﻥ ﺑﺎ ﻫﺮ = ﮐﺪﺍﻡ ﺍﺯ ﺍﺣﺘﻤﺎﻟﺎ&#= 65173; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻠﻮﻙ ﻋﻘﻞ A= 231;ﻴﺮﺳﺎﻟﮑﺎﻥ، ﻫﻤﭽﻨﺎﻥ ﻣﺴﺌ&#= 65262;ﻝ ﺁثاﺭ ﺁﻥ ﻫﺴﺖ. &= #65261; ﺟﺰﺋﻰ ﺍﺯ ﺗﺎﺭ&= #65267;ﺦ ﻭ ﭘﺮﻭﻧﺪﻩ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺎﻗﻰ ﻣﻴﻤﺎﻧﺪ. ﺣﺘﻰ = ﻧﺘﺎﻳﺞ ﻫﺮ ﺍﻧﺘﺨﺎﺏ ﺍ&= #65255;ﺴﺎﻥ،ﺩﺭﺣﺪʌ= 61;ﺩﺍﺧﺘﻴﺎﺭﺍﺳ= ﺖ،ﻭﻣﺴﺌﻮﻟﻴA= 254;ﺑﺒﺎﺭﻣﻴﺂﻭﺭ= ;ﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﺯ= ﻃﺮﻑ ﺩﻳﮕﺮ ﻃﺒﻴﻌﺖ &= #65251;ﺎﺩﻯ ﺭﻭﺍﻥ،ﺩﺭ ﺻﻴ= 5198;ﻭﺭﺕ ﻭ ﺷﺪﻧﻬﺎ ﻭﺗﻐ&= #65268;ﻴﺮﺍﺕ ﺑﺪﻧﺒﺎل هم ﻣA= 256;ﺠﺮ ﺑﺎﻧﻔﻌﺎﻟﺎﺕ &#= 65251;ﺎ ﺷﺪه اﺳﺖ. ﭘس ﻋ&#= 64401;س ﺍﻟﻌﻤﻠﻬﺎﻯ ﺭ&#= 65261;ﺍﻥ ﻣﺎ،ﺍﺯ ﻃﺒﻴﻌ= 5174; ﻣﺸﺘﺮﻙ ﮊﻧﺘﻴ&#= 65242; ﻭﻣﺤﻴﻂ ﻣﺎﺩﻯ &= #65165;ﺳﺖ. ﺩﺭ ﮐﻮﺩﻙ ﺻﻔﺎ&= #65173; ﻭﺭﺍثی ﻭ ﺍﺭث= 40; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻣﺤﻴﻂ ﺗﺮﺑﻴﺘ&#= 65264; ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﻣ= ﻴﮑﻨﺪ ،ﺑﺎﺯﻯ ﺑﺎ ﺷﺨ&#= 65212;ﻴّﺖ ﺍﺭث ﻃﻔﻞ ﻣﻴﮑ&#= 65256;ﺪ. ﺩﺭﺟﻮﺍﻧﻰ ﻭ ﺗ&= #64401;ﻤﻴﻞ ﻋﻘﻞ ﻣﺎﺩﻯ،ﺑ= 5166; ﮐﻤﻚ ﺍﺳﺘﻌﺪﺍ&#= 65193;ﻫﺎﻯ ﺁﺳﻴﺐ ﻧﺪﻳﺪﻩ&#= 1548;ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌﻘﻞ ﺍﻳﺪ&= #65153;ﻝ ﻃﻠﺒﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ᥽= 5;ﺠﺎﺕ ﻣﻴﺒﺮﺩ. ﭼﻮﻥ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﻌﺪﻳﻞ &= #65197;ﻭﺍﻥ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺻﻮﺭﺕ ﻣﻴﮕﺮﺩ&#= 65193;. ﻟﺬﺍ ﺍﻧﻔﻌﺎﻟ&#= 65166;ﺕ ﻋﮑس ﺍﻟﻌﻤلی = 75;ﻧﺴﺎﻥ ﻣﺴﺌﻮﻟﻴّﺖ ﻧ= 5194;ﺍﺭﺩ. ﻭﻟﻰ ﺍﺗﻠﺎﻑ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﻣﺮﮒ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘ&#= 65258;. ﺩﻭﺭﻩ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺷﺪﻳﺪ ﻭ ﺳﺨﺖ ﺗ= ﺮﺑﺮﺍی ﺠﺒﺮﺍﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻟﺒﺘﻪ ﻫﺮ ﻓﻌ&= #65248;ﻰ ﺑﺪﻭﻥ ﺳﺒﺐ ﻭ ﻋ= ﻠّﺖ ﻣﻌﻨﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﺪ= ;ﺍﺭﺩ. ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #65165;ﻧﻔﻌﺎﻟﺎﺕ ﮔﺎﻫﻰ ﺑﺎ ﺳﺒﺐ = ﻭ ﻋﻠّﺖ ﺍﺳﺖ،ﻭ@= 404;ﺎﻫﻰ ﺑﺪﻭﻥ ﺳﺒﺐ. ﭼﻮ= ﻥ ﻣﺎ ﻧﻤﺒﻴﺪﺍﻧ&#= 65268;ﻢ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #64380;ﻪ ﻣﮑﺎﻧﺒﻴﺰﻣﻰ &#= 65169;ﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺁﻳ= ﺎ ﻣﺴﺌﻮﻟﻴت ﺒﺮ= 5165;ﻯ ﺍﻧﻔﻌﺎﻟﺎﺕ ﮐ&#= 65262;ﺩﻙ،ﻭﻳﺎ ﺍﻧﻔﻌﺎﻟﺎتی که ﺑﺪﻭﻥ ﺳﺒﺐ &#= 65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ ﻫﺴﺖ &= #65267;ﺎ ﻧﻪ. ﻭﻟﻰ ﻣﻴﺘﻮ= ﺍﻥ ﮔﻔﺖ،ﮐﻪ ﻣﺴﺌ= 5262;ﻟﻴّﺖ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺩ&= #65197; ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ. ﺁﻧﻬﻢ ﺩﺭ= ﺍﻣﻮﺭ ﺗﮑﺎﻣﻠﻰ ﮐﻪ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻣﺴﺌ&#= 65262;ﻟﻴّﺖ ﺍﻟﻬﻰ ﻫﺴﺖ. ﻭ ﺑ= ;ﺎ ﻫﺮ ﺳﻄﺤﻰ ﺍﺯ ﻣ= ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﻫﺮ ﺃثرﻯ ﮐﻪ ﻣ&#= 65188;ﻴﻂ ﮔﺬﺍﺭﺩﻩ ﺑﺎﺷ&#= 65194;. ﻭﻣﺴﺌﻮﻟﻴّﺖ = 5165;ﻟﻬﻰ ﺳﺎﻟﻚ،ﻣﻨﺠﺮ = 5169;ﮑﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ&#= 65165;ﻧﻮﺍﻉﺣﻘﻴﺮʋ= 75;ﺮﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ ﺩﺭ &= #65165;ﻧﺴﺎﻥ ﺳﺎﻟﻚ،ﺩﺭ ﺿﺪ= 5267;ّﺖ ﺑﺎﻫﻢ ﻗﺮﺍﺭ ﻧ&= #65252;ﻰ ﮔﻴﺮﺩ. ﺯﻳﺮﺍ ﺍ= ﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ، ﮐﻪ ﮐ&#= 65198;ﺍﻣﺖ ﺑﺰﺭﮒ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 5169;ﺮﺍﻯ ﻫﻤﻴﻦ ﺗﺤﺪﻳﺪ &= #65195;ﺍﺕ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﺍﺳﺖ. ﻭﻣﺤﺪﻭﺩ = ﮐﺮﺩﻥ ﺟﺒﺮ ﺩﺭﻭﻥ ﺭﻭ&= #65165;ﻥ. ﻭ ﺍﻳﻦ ﺟﺒﺮ ﺫﺍ= ﺗﻰ ﻧﻔﺴﺎﻧﻰ،ﺳﺒA= 170;ﻰ ﺫﺍﺗﻰ ﻭ ﺩﺭﻭﻧ&= #65264; ﺑﺮﺍﻯ ﻓﻌﻞ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻭﻧﻮﻋﻰ ﺟﺒﺮ ﺍ&= #65203;ﺖ. ﺑﻴﻦ ﺟﺒﺮ ﻭﺍﺧ&= #65176;ﻴﺎﺭ،ﻳﻌﻨﻰ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺟﺒﺮﻯ ﺑﻴﻦ ﺟﺒ&= #65198; ﻧﻔﺴﺎﻧﻰ ﻭﺗﻮ&#= 65187;ّﺶ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﻣﻄﻠﻖ ﺍﻧﺴﺎﻥ. = ﺍﻟﺒﺘﻪ ﻇﺎﻫﺮﺍ ﺑﺮﺍﻯ &= #65165;ﻋﻤﺎﻝ ﺟﺒﺮﻯ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﻣﺴ&= #65164;ﻮﻟﻴّﺘﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧ&= #65166;ﺕ ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺍﻧﺴﺎﻥ ﺑﺎ ﻋﻘ&= #65246; ﻭ ﻫﺪﺍﻳﺖ ﻭ ﺩﺭ= ﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﻭ ﭘﻴﻤﺎ&= #65253; ﺍﻭ،ﺑﺎﻳﺪ ﺩﺭ &#= 65155;ﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ،= 5193;ﺭ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺟﺒﺮ ﻧﻔﺴﺎﻧﻰ. = ﺟﺒﺮ ﻃﺒﻴﻌﻰ ﺭﺍ ﺧﻨ&= #1579;ی ﮐﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ= ﺳﺎﻟﻚ ﺑﺎﻳﺪ ﻣﺪﺍﻡ ﻫ&= #65208;ﻴﺎﺭ ﺑﺎﺷﺪ،ﮐﻪ ﺑﺮ= 5193;ﻩ ﺟﺒﺮ ﻧﻔﺴﺎﻧﻰ &= #65239;ﺮﺍﺭ ﻧﮕﻴﺮﺩ. ﺩﺭ ﺑﺮ= ﺍﺑﺮ ﺟﺒﺮ ﻃﺒﻴﻌﺖ،= 5267;ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65165;ﺧﺘﻴﺎﺭ ﻧﺴﺒﻰ ﺧﻮﺩ ﻗﺮ&= #65165;ﺭ ﺑﮕﻴﺮﺩ ﺗﺎ ﺍﺻ&= #65248;ﺎﺡ ﮔﺮﺩﺩ. ﻣﺴﺌﻮﻟ&= #65268;ّﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺷﺪ&= #65253; ﻭ ﺻﻴﺮﻭﺭﺕ ﺍﺳ&= #65174;. ﻭ ﻓﺮﻣﺎﻥ ﺍﻟﻬ&= #65264; ﮐﻦ ﻓﻴﮑﻮﻥ ﻫﻤ&= #65166;ﻥ ﺷﺪﻥ ﺑﻬﺘﺮ ﺍﺳ&= #65174;. ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ. = ﻭ ﮐﻮﺗﺎﻫﻰ ﺩﺭ ﺍ&= #65267;ﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺪﻥ ﻣﺴﺌﻮʌ= 47;ﻴّﺖ ﺳﺎﺯ ﺍﻭ ﺍﺳﺖ. ﮐ= ;ﻪ ﻣﺠﺎﺯﺍت ﻘﻬﻘ= 5198;ﺍﻯ ﺭﻭﺣﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ. ﺍﻟﺒﺘﻪ ﮐﻪ ﺟﺒ&= #65198; ﺫﺍﺗﻰ ﻧﻔس اﻣ= 617;ﺎﺭﻩ،نه ﭽﻨﺎﻥ ﺟﺒﺮی غیرﻗﺎﺑﻞ ﮐﻨʋ= 76;ﺮل اﺳﺖ، ﻭﭼﻨﺎﻥ = 5197;ﻭﺍﻥ ﺑﺎﺯ ﺩﻋﺎ ﮐﻨﻨ&= #65194;ﻩ ﺻﺎﺣﺒﺶ ﻣﻴﺒﺎ&#= 65207;ﺪ. که ﻤﻴﺘﻮﺍﻧﺪ = 4400;ﻨﺘﺮل ﺨﻮﺩ ﺑﮑﻨﺪ. ﻭﻧ= ﻴﺰ ﺟﺒﺮ ﻧﻔﺴﺎﻧﻰ &= #1606;ه اﺯ ﻧﻮﻉ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺍﺳﺖ. ﭼﻮﻥ ﻫﻨﻮ= ﺯ ﺍﺯ ﺍﺳﺒﺎﺏ ﻭ ﻋ= ﻠﻞ ﺫﺍﺗﻰ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺁﺯﺍﺩ ﻧﺸﺪﻩ ﺍ&= #65203;ﺖ. ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ = ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﻣﺴﺌﻮﻝ ﺍﻓﻌﺎ&#= 65245; ﺍﺭﺍﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ ﮔﺮﭼﻪ ﺍﺭﺍﺩه اﺵ ﻣﺮﺗﺒﻂ ﺑﻤ&#= 65240;ﺪﻣﺎﺕ ﻭ ﺍﺳﺒﺎﺏ ﺩﺭﻭ&= #65255;ﻰ ﺷﺨﺼﻰ ﺍﺳﺖ. ﻭ ﺗ= ;ﺎ ﺣﺪﻭﺩﻯ ﺁﺯﺍﺩ &= #65165;ﺳﺖ. ﭼﻮﻥ ﻧﺘﻴﺠﻪ ﺿ&= #65198;ﻭﺭﺕ ﻭﺟﺒﺮ ﺧﺎﺭﺟﻰ &= #65255;ﻴﺴﺖ،ﮐﻪ ﻣﺴﺌﻮﻟﻴّﺖ ﻧ= 5194;ﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻧﺴﺎﻥ &= #65153;ﺯﺍﺩ ﺍﺳﺖ. ﮐﻪ ﭼﻘﺪﺭ= ﻭ ﭼﮕﻮﻧﻪ ﺍﺯ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65169;ﮑﺎﺭ ﺑﺒﺮﺩ. ﻭ ﺍﮔﺮ ﭼ= ;ﻨﻴﻦ ﻣﻘﺘﺼﺪ ﮐﻢ ﮐﺎ&= #65197; ﺑﻮﺩ، ﺑﺎﺯ ﺩﻭ&#= 64380;ﺎﺭ ﺟﺒﺮﺫﺍﺗﻰ ﻧﻔ&#= 1587; ﺍﻣّﺎﺭﻩ ﻣﻴﺒ= 5166;ﺷﺪ. ﻭ ﻣﺴﺌﻮﻟﻴّﺖ &#= 65193;ﺍﺭﺩ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﮐﺎﺭﺑﺮﺩ ﮐﺮﺍﻣﺎﺕ ﺑﺮﺍ&#= 65263; ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺩﺭ ﺗﺰﮐﻴﻪ ﻭ ﺗ= ﺨﻠﻴﻪ،ﺷﺎﻳﺴA= 176;ﻪ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻭ&#= 64400;ﻤﺎﻟﺎﺕﻣﺮﺑʌ= 62;ﻃﻪﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65256;ﻬﺎ ﺩﻩ ﺩﺭﺻﺪ ﺍﺯ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﺼﺮ&#= 65233; ﻣﻴﺸﻮﺩ. ﺍﮔﺮ ﺑ= ﺎ ﮐﻢ ﮐﺎﺭﻯ ﻭ ﺍﺗ= ﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﺒﻮﺩﻩ ﺑﺎﺷﻨ&#= 65194;. ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﺎ&= #65247;ﻚ ﺟﻮﺍﻥ ﻭ ﺑﺎ ﻫﻤ= ّﺖ ﻭ ﻋﺸﻖ ﻭ ﺻﺪﺍﻗ= ﺖ ﺑﻴﺸﺘﺮ. ﺁﻧﮕﺎ&= #65257; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﺯ ﺑﻘﻴﻪ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ، ﻫﺮﮔﻮﻧ= 5258; ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65194;ﻭﻥ ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5247;ﻬﻰ،ﻭﺑﺎ ﻣﻌﺼﻮﻣﻴّﺖ ﺍ= 5203;ﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺣﺘ= ﻰ ﮔﻨﺎﻩ ﺍﻭ،ﮐﻪ &#= 65169;ﺎﻋﻘﻞ ﺍﻟﻬﻰ ﻣﺼﻠﺤﺖ &= #65155;ﻧﺪﻳﺸﻰ ﮐﺮﺩﻩ،ﺩﺭ ﺣﮑ= 5250; ثوﺍﺏ ﺧﻮﺍﻫﺪ = 5169;ﻮﺩ. ﭘس ﺁﺯﺍﺩ ﺷﺪﻥ&#= 1548;ﭘس ﺍﺯ ﺁﺯﺍﺩ ﮐﺮﺩ&= #65253; ﺧﻮﺩ،ﺍﺯ ﻣﻌﺎ= 5267;ﺐ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5259;ﻮﺳﺮﺍﻥ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ. = ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎﻥ &#= 65197;ﺍ ﮐﻪ ﺑﺒﻨﺪ ﺑﺴﺘ&= #65258; ﺑﺎﺷﻨﺪ،ﻳﺎﺩA= 197; ﮐﺎﺭﻫﺎﻳﺶ ﺍﺳ&#= 65268;ﺮﺑﺎﺷﺪ. ﻧﻤﻴﺘﻮﺍﻥ ﺁﺯ&#= 65165;ﺩ ﺑﺪﺍﻧﻴﻢ. ﭘس ﺍ&= #65199; ﺁﺯﺍﺩﻯ ﻭﺭﻭﺵ &= #65153;ﺯﺍﺩﮔﻰ ﺑﻴﺮﻭنی اﺳﺖ A= 261;ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﺪ . ﻳ= ;ﻌﻨﻰ ﻣﻌﺼﻮﻣﻴّﺖ ﺑ= 5264; ﮔﻨﺎﻫﻰ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﺑ= ﻬﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ&#= 1548;ﮐﻪ ﺑﺤث ﺁﺯﺍﺩﻯ ﺃ&#= 65251;ﺮﻯ ﺍﻧﺘﺰﺍﻋﻰ،ﻭ = 5169;ﻬﺮ ﺷﮑلی ﺼﻮﺭﺕ ﮔ= 5268;ﺮﺩ. ﺍﺯ ﻧﻮﻉ ﺁﺯﺍﺩ&= #65263; ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺗﻨﻬﺎ ﺩﺭﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺡ ﻭﻓﮑﺮ ﺑﺮ&= #65175;ﺮ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺁﺯﺍﺩﻯ ﻣﻌﻨﻰ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺣﻴﻮﺍ&= #65253; ﺁﺯﺍﺩ ﺍﺳﺖ ﻭﻣ&= #65228;ﺼﻮﻡ ﻭﻏﺮﺍﻳﺰ ﻧﻮﻋ&#= 65264; ﺩﺍﺭﺩ. ﻭﻟﻰ ﻫﻨ= ﻮﺯ ﺑﺎﻋﻘﻞ ﻭ ﺑﺎ ﻣ= ﺴﺌﻮﻟﻴّﺖ ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺭﻧﺪ ﺭﻭʋ= 65;ﻥ ﺣﻴﻮﺍﻥ ﺁﻟﻮﺩ&#= 65257; ﻧﻴﺴﺖ. ﺣﺬﻑ ﺻﻔ= ﺎﺕ ﺣﻴﻮﺍنی ﺪﺭ ﺍ= 5255;ﺴﺎﻥ ﺍﺳﺖ،ﻭﻟﻰ ﺣﺬ= 5233; ﺻﻔﺎﺕ ﺍﻧﺴﺎﻧ&#= 65264;،ﺁﻧﻬﻢ ﺑﺎ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺭﻭﺍﻧﻰ،ﺩﺭ ﻫﻤﻪ ﺍﻋﻤﺎﻝ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ. ﻭﺩﺭ ﺳﻠﻮ= ﻙ ﺍﻟﻬﻰ ﺑﺴﻴﺎﺭ &= #65251;ﺸﮑﻞ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺻ= ﺒﺮ ﺳﺎﻟﻚ ﺩﺭ ﺗﺤﻤ&= #1617;ﻞ،ﻭ ﻋﺸﻖ ﻭﺍﻓﺮ ﺩﺭ = ﺍﻧﺠﺎﻡ ﺍﻋﻤﺎﻝ ﺗﻮﺣﻴ&#= 65194;ﻯ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ،ﺍﻳﻦ ﺗﺼ= 5236;ﻴﻪ ﺭﺍ ﻣﻤﮑﻦ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﺁﻧﻬﻢ ﻋﻤﻠ&= #65166; ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺻﻮﺭت ﻤ&#= 65268;ﮕﻴﺮﺩ. ﻭ ﺳﺎﻟﻚ ﮐﺎﺭﻯ = ﻣﻴﮑﻨﺪ،ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﺗﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﮐﺎﺭﺧﻮﺩﺭﺍ ﺑ&#= 64401;ﻨﻨﺪ. ﺍﮔﺮ ﺁﺯﺍﺩﻯ ﻫ&= #65166; ﺑﺪﻧﺒﺎﻟﺶ ﻣﺴ&#= 65164;ﻮﻟﻴّﺖ ﺑﺎﺷﺪ،ﻣﻌﻨﻰ = 5153;ﺯﺍﺩﻯ ﻧﺪﺍﺭﺩ. ﻭﻓﺮﺍ&= #65197; ﺍﺯ ﻣﺴﺌﻮﻟﻴّ= 5174;،ﻳﻌﻨﻰ ﻓﺮﺍﺭ ﺍﺯ ﺧﻮﺩ = ﺁﺯﺍﺩﻯ ﺍﺳﺖ. ﻭﻧﻮﻋﻰ ﺟ= ﺒﺮ ﺳﻠﻮﮐﻰ ﻟﺎﺯﻡ &= #65165;ﺳﺖ،ﻭ ﺩﺭﺍﻧﺴﺎﻧﻬﺎ= 5263; ﻏﻴﺮ ﺳﺎﻟﻚ،ﺍ= 5255;ﮕﻴﺰﻩ ﺁﺯﺍﺩﻳﻬﺎﻯ ﺑ&#= 65166; ﻣﺴﺌﻮﻟﻴّﺖ،ʌ= 27;ﻤﻠﺎ ﺁﺯﺍﺩ ﻧﺒﻮﺩﻥ &= #65165;ﺳﺖ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺁﺯﺍﺩ ﺷﺪﻩ ﺍﻟ&= #65260;ﻰ، ﻫﺮ ﮐﺎﺭﻯ ﺑﮑﻨ&= #65256;ﺪ ﻣﺴﺌﻮﻟﻴّﺘﻰ = 5255;ﺪﺍﺭﻧﺪ ﻭﻣﻌﺼﻮﻡ ﻫﺴﺘ&#= 65256;ﺪ. ﭼﻮﻥ ﺩﺳﺖ ﻭﺯﺑ&= #65166;ﻥ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﻭﺗﺎ&= #65199;ﻧﺪﻩ ﻫﺴﺘﻨﺪ. ﻣﺴﺌﻮ&= #65247;ﻴّﺖ ﺩﺭ ﺍﻣﻮﺭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻗﺎﻧﻮﻧﻰ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺍﻧ= ﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺍﺯ ﻫﺮ ﻣ= ﺠﺎﺯﺍﺕ ﻗﺎﻧﻮﻯ ﻭﻋﺮﻑ &= #65183;ﺎﺭﻯ ﺷﺎﻧﻪ ﺧﺎﻟﻰ ﮐ&= #65256;ﺪ،ﻭﺑﻰ ﻣﺸﮑﻞ ﮔﺮﺩﺩ. ﻣ= ﺎ ﺩﺭ ﺍﻣﻮﺭ ﺭﻭﺍ&= #65255;ﻰ ﺭﻭﺡ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ،ﺗﻨﻬﺎ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ &= #65165;ﺳﺖ،ﮐﻪ ﺑﻄﻮﺭ ﺩﺍﻭﻃﻠ&#= 65170;ﺎﻧﻪ ﻭ ﺍﺧﺘﻴﺎﺭﻯ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﻟﺬﺍ ﺳﺎ= ﻟﻚ ﺑﺎ ﻫﺮﮔﻮﻧﻪ ﺍ&= #65191;ﺘﻴﺎﺭﻯ ﮐﻪ ﺑﮑﻨﺪ ﻣﺴﺌ&= #65262;ﻟﻴّﺖ ﺩﺍﺭﺩ. ﻭﺍﮔﺮ ﺗ= ﺮﻙ ﺍﺧﺘﻴﺎﺭ ﮐﻨﺪ &= #65251;ﺴﺌﻮﻟﻴّﺖ ﻧﺪﺍﺭﺩ. ﻳﻌﻨﻰ = ﻫﺮﭼﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻴﺶ ﺑﻴﺎﻳʋ= 94; ﺍﻭ ﻣﺴﺌﻮﻟﻴّﺘﻰ = 5165;ﻟﻬﻰ ﻧﺪﺍﺭﺩ. ﻣﻔﻬﻮ&= #65249; ﺁﺯﺍﺩﻯ ﺑﺎ ﻣﻔ&= #65260;ﻮﻡ ﻣﺴﺌﻮﻟﻴّﺖ ﺩ= 5197; ﺗﻨﺎﻗﺾ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﺍﮔﺮ ﻣﺴﺌﻮﻝ = ﺑﻮﺩ،ﭘس ﺁﺯﺍﺩ ﻧﻴﺴﺖ. ﻭ= ﺍﮔﺮ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ &= #64400;ﺮﺩ،ﺑﺪﻭﻥ ﻣﺴﺌﻮﻟﻴّﺖ،ʌ= 61; ﺑﺪﺭجه اﻯ ﺁﺯﺍﺩ ﺍﺯ ﻋ&= #65262;ﺍﻗب ﻤﻴﺒﺎﺷﺪ. ﺣﻴﻮ&= #65165;ﻥ ﻭ ﻃﻔﻞ ﻭﺑﻴﻤﺎ&= #65197; ﻋﻘﻠﻰ،ﺩﺭﻫﺮ@= 400;ﺎﺭﻯ ﺑﺪﻭﻥ ﻣﺴﺌﻮﻟ&#= 65268;ّت هستند ﻭﺁﺯﺍﺩ= ;. ﻭﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﻚ ﻣﺴﺌﻮﻟﻴّﺖ ﺑ= 5268;ﺸﺘﺮ ﺍﻟﻬﻰ ﺩﺍﺭﺩ،= 5175;ﺎﭼﻪ ﺍﺧﺘﻴﺎﺭﻯ ﮐﻨ&#= 65194;. ﺍﮔﺮ ﺗﺮﻙ ﺍﺧﺘ&= #65268;ﺎﺭ ﮐﻨﺪ ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺧﺘﻴﺎﺭ&= #65227;ﺪﻡ ﺍﺧﺘﻴﺎﺭ ﻣﺴﺌ&#= 65262;ﻟﻴّﺖ ﻧﺪﺍﺭﺩ ﻭﭘسﺍ= 5199; ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ &= #65261;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ، ﻫﻴﭻ ﮔ&#= 65262;ﻧﻪ ﻣﺴﺌﻮﻟﻴت ﺑﺮ= 5165;ﻯ ﻫﺮ ﺍﺧﺘﻴﺎﺭﻯ &= #65255;ﺪﺍﺭﺩ ﺑﺨﺼﻮﺹ ﺩﺭﺑﺎ&#= 65197;ﻩ ﻫﺪﺍﻳﺖ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ، ﻭﻧﻪ ﺩﺭ &= #65165;ﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65198;ﻑﺟﺎﺭﻯﻭﻗﺎA= 255;ﻮﻯﮐﻪﻫﻤﮕﺎﻥ= ;ﻣﺴﺌﻮﻟﻴّﺖﻗ= 5166;ﻧﻮﻧﻰﺩﺍﺭﻧ᥷= 4;. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻣﺴﺌﻮ= 5247;ﻴّﺖ ﻗﺎﻧﻮﻧﻰ ﻭﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺃﻣﺮﻯ ﺗﺤﻤﻴﺒ&#= 65248;ﻰ ﺍﺯ ﺟﺎﻣﻌﻪ ﺍﺳ&= #65174;. ﺍﻧﺴﺎﻥ ﺑﺪﻭﺭ &= #65165;ﺯ ﺟﺎﻣﻌﻪ ﺩﺭ ﻋﺰ&= #65247;ﺖ ﻣﺴﺌﻮﻟﻴّﺘﻰ = 5255;ﺪﺍﺭﺩ ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5183;ﺘﻤﺎﻋﻰ ﻗﺮﺍﺭ ﺩﺍﺩﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺍﺳﺖ. ﻭﺑﺮﺍﻯ ﮔ= ﺮﻳﺰ ﺍﺯ ﺁﻥ، ﺭﺍهﻫ= 5166;ﻯ ﺯﻳﺎﺩﻯ ﺩﺭ ﻣﺨ&= #65236;ﻰ ﮐﺎﺭﻯ ﻭ ﺍﻧﮑﺎ&= #65197; ﻭﺩﺭﻭﻍ ﻭ ﻣﺪﺭ&= #65241; ﻣﺤﻮﻡ ﻧﺪﺍﺩن &#= 1607;ست. ﺑﺤث ﺩﺭﺑﺎﺭﻩ &#= 65183;ﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ، ﮔ= 5262;ﻳﺎﺗﺮ ﺍﺯ ﺍﻳﻦ ﻧﻴﺴﺖ&= #1548; ﮐﻪ ﺗﺮﻙ ﺍﺧﺘﻴ&= #65166;ﺭ ﺳﺎﺯﻧﺪﻩ ﺍﺳﺖ. = ﻭﺍﺧﺘﻴﺎﺭ ﺩﺭ ﻣﻘﺎﻡ ﻋﻘﻠ&= #65264; ﻭﺭﻭﺣی ﺨﻮﺩ ﺩ&#= 65197;ﺟﺎ ﺯﺩﻥ ﻭ ﺩﻭﺭﺧﻮ&= #65193; ﮔﺸﺘﻦ ﺍﺳﺖ. ﻭﺑ= ﺤث ﺟﺒﺮﺍﻟﻬﻰ ﺑﻨ&#= 65236;ﻊ ﺍﺧﺘﻴﺎﺭﻫﺎﻯ &#= 65169;ﻬﺘﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 5175;ﺎﺑﮑﻤﺎﻝﻧﻮ᥺= 7;ﻰﺭﺳﻴﺪ. </span><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM102><span dir=3DLTR>M102</span></a><span dir=3DRTL></span= ><span dir=3DRTL></span> </p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>اراده وخواست <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺼﻤﻴﻢ ﻭﺧﻮﺍﺳﺘﻪ ﺍﻧ&#= 65204;ﺎﻥ ﺑﺮﺍﻯ ﻫﺮﮐﺎﺭ &= #65261;ﮔﻔﺘﺎﺭی اﺳﺖ. ﻟﻔﻆ ﺍﺭﺍ&= #65193;ﻩ ﺩﺭﻋﺮﺑﻰ ﺍﻣﺮ&#= 65261;ﺯﻩ ، ﺧﻮﺍﺳﺘﻦ چی= 86;ﻯ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎﺯ= ﺭﻳﺸﻪ ﺍﺭﺍﺩﻩ ﺍﺯ لق= 592; (ﻣﺮﺩ ﻭﻣﺮﺩﺍﻧ&= #64405;ﻰ) ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﻗﻮﻡ ﻗر&#= 65267;ﺶ ﺍﺯ ﻣﻬﺎﺟﺮﺍﻥ &= #65199;ﺭﺩﺷﺘﻰ ﺍﻳﺮﺍﻥ ﭼﻨﺪ ﻗ&= #65198;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺒﻞ ﺍﺯ ﻇﻬA= 262;ﺭ ﺍﺳﻠﺎم ﺒﻮﺩﻩ &#= 65165;ﺳﺖ. ﻭﭼﻮن اﻳﻨﺎﻥ = 5197;ﻭش ﺴﻠﻮکی ﺪﻳﻦ ﺯ= 5197;ﺩﺷﺘﻰ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﻭ&= #65251;ﻌﺒﺪ ﮐﻌبه ﭽﻮن ﻤﻌA= 170;ﺪ ﮐﻌﺒﻪ ﺯﺭﺩﺷت &#= 65194;ﺭ ﻧﻘﺶ ﺭﺳﺘﻢ ﻓﺎ&= #65197;س ،ﺟﺎﻳﮕﺎﻩ ﻋﺰ= 5247;ت ﻮﭼﻠّﻪ ﻧﺸﻴﻨ= 5264; ﺳﺎﻟﮑﺎﻥ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ ﻭﻣﺤﻤﺪ ﻧ&= #65268;ﺰ ﺳﺎﻟﻚ ﺑﺮﻭﺵ ﺣ&= #65256;ﻴﻒ ﺯﺭﺩﺷت ﺒﻮﺩ. ک&#= 1607; ﺪﺭﺷﻬﻮﺩ ﭼﻬﺎ&#= 65197;ﻡ ﺧﻮﺩ ﺻﻮﺭت ﻤﺮ&#= 65175;ﻀﻮﻯ ﻣﺴﻴﺢ ﺭﺍ ﺑﮕﻔ&= #1578;ه ﺨﻮﺩ ﭘﻴﺎﻣﺒﺮ&#= 1548;که ﺒﺎ ﮐﻤﻚمسیح ʋ= 75;ﻮﺍﻧﺴت ﺒﺘﻮﻓﻴﻖ ﺑﺮﺳ&#= 65194;. ﻣﻴﺒﺎیست ﭽﻮ = 6; هر ﮐﺎﻣل ﻤﺴﻴA= 188;ﻰ ﺑﻨﻮﺭﻣﺼﻄﻔﻮ= 5263; ﭘﻨﺠﻢ ﺑﺮﺳﺪ،= 5261;ﻟﻰ ﺑﺨﺎﻃﺮ ﭘﻴﺸﺮ&#= 65235;ﺖ ﺳﻠﻮﮐﻰ ﻭ ﻣﺸﻴ&= #1617;ﺖ ﻭ ﺗﺪﺑﻴﺮﺍﺕ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ&#= 1548;ﻣﺤﻤﺪ ﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ ﺭﺳﺎﻧﺪ، ﻭﺑﺮ= 5165;ﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ. ﮐ= ﻪ ﻣﺴﻴﺢ ﻗﺒﻠﺎ ﺑ&= #65228;ﺮش ﻘﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس ﺭﺳﻴﺪه ﺒﻮﺩ. ﻭ&= #65203;ﭙس ﻣﺤﻤﺪ ﺧﻮﺩ ﺻﺎ&= #65187;ﺐ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263; ﻭﻣﻘﺎم اﻟﻬﻰ = 4344;ﻨﺠﻢ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮی ﻮ (ﺍﻳﻦ ﻫﻤﺎﻧﻰ) او ﺭﺍ ﻳﺎﻓﺖ. ﺑ&= #65166;ﺭﻫﺎ ﭘﻴﺎﻣﺒﺮ ﺍﺯ ﺁ&= #65207;ﻨﺎﺋﻰ ﻓﺮﺷﺘﮕﺎﻥ ﺧﺪ&#= 65165; ﺩﺭ ﻣﻌﺮﺍﺟﻬﺎ&#= 65263; ﻭﻯ ﻣﻠﺎﺣﻈﻪ ﮐ&= #65198;ﺩﻩ ﺑﻮﺩ،ﮐﻪ آﻧﺎA= 253; ﺑﺎ ﻧﺎﻡ ﻋﻠﻰّ &= #65153;ﺷﻨﺎ ﺑﻮﺩه اﻧﺪ. ﺩﺭ&#= 65187;ﺎﻟﻴﮑﻪ ﻋﻠﻰّ ﺩﺭﺁﻥ ﻭ&#= 65239;ﺖ ﺷﺶ ﺳﺎﻟﻪ ﺑﻮﺩ&= #1548;ﮐﻪ ﺳﺎﻟﻚ ﻫﻢ ﻧﺒﻮ&= #65193; وﺩﺭ ﺧﺎﻧﻪ ﻣﺤ&#= 65252;ﺪ ﺭﺷﺪ ﻣﻴﮕﺮﻓﺖ. = ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﺯ ﺍ&= #65267;ﻨﻬﻤﺎﻧﻰ ﻣﻘﺎﻡ ﻣﺴﻴﺢ ﻭ&= #65187;ﻀﺮﺕ ﻋﻠﻰّ ﻳﺎﺩ ﮐﺮ&#= 65193;ﻩ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻣﻨ= ﻈﻮﺭ ﺍﻭ ﺍﺯ ﻋﻠﻰّ ﺩ&= #65197; ﻋﺮﺵ ﻗﺎﺋﻢ،ﻫ= 5252;ﺎﻥ ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﺴﻴﺢ ﺑﻮﺩ. ﻭﺑ= ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺎﻣﺤ&#= 65252;ﺪ ﺷﺸﻤﻴﻦ ﻃﺮﻳﻘ&#= 65174; ﺳﻠﻮﻙ،ﻭﺑﺮﻧA= 166;مه هاﻯ ﺷﺶ ﮐﻠﺎس= 07; اﻟﻬﻰ،ﺑﺮﺍﻯ A= 175;ﮑﺎﻣﻞ ﺍﺭﺍﺩﻯ ﻧﻮع ﺒ&#= 65208;ﺮﻯ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ. = ﻭﺳﺎﻟﮑﺎﻥ ﻣﺤﻤﺪﻯ ﻧﻴﺰ،= 5169;ﺨﺼﻮﺹ ﺩﺭﺟﺎﺗﻰ ﻣﻴﺘ&#= 65262;ﺍﻧﺴﺘﻨﺪ ﺑﺪﺍﻥ ﺑﺮﺳﻨﺪ &= #1705;ه ﻤﺤﻤﺪﺭﺳﻴﺪ. ﻭ&= #65227;ﻠﻰّ ﮐﻮﺩﻙ،ﺩﺭﺑﻴA= 204;ﺖ ﺳﺎﻟﮕﻰ ﻧﻴﺰ ﺑ&= #65194;ﺍن ﺸﻬﻮﺩ ﺭﺳﻴﺪ. ﻭ= ﺗﺎ ﻫﻔت هزﺍﺭ ﺳﺎA= 245; ﺑﻌﺪ،ﻣﻬﺪﻯ ﻣ= 5262;ﻋﻮﺩ ﻣﺤﻤﺪ،ﮐﻠﺎس A= 259;ﻔﺘﻢ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺭﺍ،ﮐﻪ ﻫﻴﭻ ﺷ&#= 65170;ﺎﻫﺘﻰ ﺑﺎ ﺭﻭﺵ ﺗﮑﺎﻣ&= #65246; ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 1578; آغاز میکند ک= 607; ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﻣﺸﻬﻮﺩ او ونوع فوق بشر= 740; ﺧﻮﺍﻫﺪ شد. وﺑ= 5198;ﺍی ﺮﻭﺡ ﻣﺤﻤﺪ ﻭﺍ&= #65197;ﻭﺍﺡ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ در نوع قبلی ب&#= 1588;ری ،نور ربّ ﺭﺣﻤ= ﺎﻥ ﻣﺸﻬﻮﺩ آنان ʋ= 91;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻟﺬﺍ ﺩﺭ ﺭ= ;ﻭﺵ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷ&#= 1578; اﻧﺴﺎﻥ ﺳﺎﻟﻚ &#= 65251;ﻮﻓق اﺭﺍﺩﻩ ﺧﻮﺩﺭ= 5165; ﻧﺸﺎﻥ ﺩﺍﺩه ا= 5203;ﺖ. و ﻣﺮﺩﺍﻧﮕﻰ ﺗ&#= 65256;ﻬﺎ ﺑﻬﻤﻴﻦ ﻣﻌﻨﻰ &= #65165;ﺳﺖ، ﺣﺘﻰ ﺍﮔﺮ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺟﻨس &= #65199;ﻥ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺩﺭ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺯﻥ ﻭﻣﺮ&= #65193; ﻳﮑﺴﺎﻥ ﻫﺴﺘﻨ&#= 65194;. ﮔﺮﭼﻪ ﺳﺎﻟﮑﺎ&#= 65253; ﻋﻤﻮﻣﺎ ﺯﻥ ﺧﻮ&= #65165;ﻧﺪﻩ ﻣﻴﺸﻮﻧﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷﻨﺪ. ﺯ= ﻳﺮﺍ ﺍﻃﺎﻋﺖ ﻣﻌﻤﻮ&#= 65245; ﺯﻧﺎﻥ ﺍﺯ ﻣﺮﺩ&= #65165;ﻥ ﺭﺍ ﺩﺍﺭﻧﺪ،ﻳ= 5166;ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮐﺎﻣﻞ ﺧﻮﺩ. ﺣﺘ= ﻰ ﺍﮔﺮﺍﻳﻦ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺯﻥ ﺑﺎﺷ&= #65256;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>اﻧﺴﺎﻥ ﮐ&= #65258; ﻣﺘﻮﺟّﻪ ﻋﻘﺐ &#= 65251;ﺎﻧﺪﮔﻰ ﺑﺎﺷﺪ،ﻋﻘﻠﻰ = 5261; ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻣﻴﻴﺎﺑﺪ. ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﻣﻨﺎﺳﺐ ﺧﻮﺩﺭ&#= 65165; ﮐﻪ ﺯﻧﺪﻩ ﻫﺴﺖ = ﻣﻴﺸﻨﺎﺳﻨﺪ. ﺳﭙس ﺑﺎ ﭘﻴﻤﺎ&#= 65253; ﻭﺳﻮﮔﻨﺪ ﺗﺴﻠ&#= 65268;ﻢ،ﻭﺍﻃﺎﻋﺖ ﺍﺯ ﺗﻌﻠﻴﻤﺎﺕ &= #65227;ﻤﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5193;ﻭﺭﻩ ﺟﺪﻳﺪ ﺯﻧﺪﮔﻰ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺁﻏﺎﺯ &= #65251;ﻴﮑﻨﺪ. ﺍﻳﻦ ﺳﺎﻟﻚ ﺑﻬ&= #65268;ﭻ ﻋﻨﻮﺍﻥ ﺍﺭﺗﺒ&#= 65166;ﻃی ﺒﺎﺩﻳﺎﻥ ﻗﺸﺮ&#= 65263; ﻭﻣﺬﻫﺒﻰ ﻧﺎﺩ&#= 65197;ﺳت ﺪﺭﻫﻤﻪ ﺍﺩﻳﺎ&#= 65253; ﺭﺳﻤﻰ ﻭﺍﺳﻤﻰ &= #65251;ﺮﺑﻮطه ﻧﺪﺍﺭﺩ. ﻭﮐﺎﻣ&= #65248;ﺎن ﻤﺤﻤﺪﻯ ﻧﻴﺰ ﺍ&= #65197;ﺗﺒﺎﻁ ﺑﺪﻳﻦ ﺭﺳﻤﻰ ﻭ = ﺍﺳﻤﻰ ﺍﺳﻠﺎﻡ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﺩ&= #65267;ﺎﻥ ﺭﺳﻤﻰ ﺭﺍ ﭘس ﺍ&= #65199; ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰمی ﺁﺧﻮA= 255;ﺪﻫﺎﻯ ﺍﺳﺘثماﺭﮔﺮ ʌ= 03;ﺎﺧته اﻧﺪ. ﻭﺣﺘﻰ ﺣﻀ&= #65198;ﺕ ﻋﻠﻰّ ﺭﺑﻄﻰ ﺑ&#= 65252;ﺬﺍﻫﺐ ﺷﻴﻌﻪ ﻧﺎحقّ = 11;وﻧﺎﮔﻮﻥ ﻧﺪﺍﺭﺩ. ﻭﭼﻪ ﺑ= ﺴﺎ ﺳﺎﻟﮑﺎﻥ ﺍﻣﺎ&#= 65251;ﺎﻥ،ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﻣّﻰ ﻭﺍﻭﻡ ﮐ&#= 65198;ﺩﻩ ﻭﻣؤﻣﻦ ﺷﺪﻩ ﺍ&#= 65199; ﺍﻓﺮﺍﺩ،ﻇﺎﻫA= 198;ﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ&= #65263; ﺩﻳﻨﻰ ﺭﺳﻤﻰ ﺑ&= #65262;ﺩه اﻧﺪ. ﻭﺍﮔﺮ ﮔﻔ&= #65176;ﻨﺪ ﻣﺴﻠﻤﺎﻥ ﺷﺪه اﻧﺪ،ﻳﻌﻨﻰ ﺩA= 197;ﺗﺴﻠﻴﻢ ﺧﺪﺍ ﻭﻭﻟﺎﻳت &#= 65204;ﻠﻮﻙ ﺧﺪﺍ ﻫﺴﺘﻨﺪ. ﺣ= تی اﮔﺮ ﺍﺯ ﺟﺎمع= 07; ﺪﻳﻨﻰ ﺩﻳﮕﺮﻯ ﺑﺎﺷﻨ&#= 65194;. ﻭﻟﺬﺍ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﺑﺮﺍﻫﻴﻢ ﻭﻣ&#= 65262;ﺳﻰ ﻭ ﻋﻴﺴﻰ ﺭﺍ ﻣﺴ= ﻠﻤﺎﻥ ﻣﻰ ﺧﻮﺍﻧﺪ. ﻳﻌ= ﻨﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺗﺴﻠﻴم ﺒﻮﺩﻧ= 5194;. که ﭙﻴﺎﻣﺒﺮ ﺷ= 5194;ﻧﺪ. ﻭﺍﻟّﺎ ﮐﺴﻰ ﭘ&#= 65268;ﺎﻣﺒﺮ ﺍﺯ ﻣﺎﺩﺭﺵ ﺑﺪ&= #65255;ﻴﺎ ﻧﻤﻰ ﺁﻳﺪ. ﻣﮕﺮ= ﺩﺭﺗﻮﻟﺪ ﺩﻭﻡ ﭘس اﺯ ﻣﺮ&#= 64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65261;ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺧﻮﺩ ﺩﺭﻫﺮﻳﻚ &= #65165;ﺯ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ. ﮐﻪ= ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65153;ﻧﻬﺎ،ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣﺮث ﻭ&#= 65255;ﻮﺡ ﻳﺎ ﻣﻴﺘﺮﺍ،ﻭ= 5169;ﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﺁﺯﺭ &= #65169;ﮕﻔﺘﻪ ﻗﺮﺁﻥ،ﻭ ﻧﻴﺰ &#= 65251;ﺤﻤﺪ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻫ&= #65252;ﻪ ﻣﺤﻤﺪ ﻫﺴﺘﻨﺪ. = ﺯﻳﺮﺍ ﻭﺳﻴﻠﻪ ﺣﻤﺪ ﻭ = ﭘﺮﺳﺘﺶ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻔت ﺨﻮﺍﻥ ﺭﺳﺘﻢ ﺳ&= #65252;ﺒﻮﻝ ﺗﮑﺎﻣﻞ ﺯﺭﺩﺷ&#= 65176;ﻰ،ﻭ ﻋﺒﻮﺭ ﺍﺯ ﻫﻔﺖ = ﺷﻬﻮﺩ ﻧﻮﻉ ﺑﺸﺮﻯ،ﮐ= 5258; ﺍﺳﺎﻣﻰ ﺁﻧﻬﺎ &= #65193;ﺭﺍﺩﻳﺎﻥ ﺳﻠﻮﮐﻰ ﻣﺨﺘﻠ&#= 1601; ﻮﻧﺰﺩ ﺍﻗﻮﺍﻡ &= #65251;ﺤﻠّﻰ ﻧﺎﻡ ﺧﺎﺹ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺷﻬ= ﻮﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﻣ&= #65188;ﻤﺪ،ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻴﺘﺮ&#= 65165; ﻳﮑﻰ ﺍﺯ ﻣﻬﺮﺑ&= #65166;ﻧﺎﻥ،ﻭﺩﺭ ﻃﺮﻳﻘﺖ ﺑﻮﺩﺍ &= #65207;ﻴﻮﺍ،ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﺩﻏﺪﻭ ﻭﺩﺭ ﻃﺮ&= #65267;ﻘﺖ ﻣﺴﻴﺢ ﻣﺮﻳﻢ،= 5261;ﺩﺭ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ &= #65235;ﺎﻃﻤﻰ ﺍﺳﺖ. ﻭﺩﺭ ﺭؤﻳ&= #65166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ ﺩﺭ ﻋﺼﺮ ﻭﻟﺎﻳ&= #65174; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺟ= ﻬﺎﻥ ﺁﻏﺎ</span><span lang=3DAR-SA>ﺯ ﻣﻴ= ﻨﻤﺎﻳﺪ ﺯﻳﻨﺐ ﮐﺒﺮﺍ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﮐﻪ ﺩﺧﺘ= 5198; ﻓﺎﻃﻤﻪ ﺍﺳﺖ. ﻭ= ﻟﻰ ﻫﺮ ﺩﻭ ﺳﺎﻟﮑﺎ&= #65255;ﻰ ﺑﻮﺩه اﻧﺪ،ﮐʌ= 58; ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺭﺳﻴﺪ&#= 65255;ﺪ،ﻧﺎﻡ ﺁﻧﻬﺎ ﺑﺮﻣﻘﺎ&#= 65251;ﺎت ﺘﺠﻠّﻰ ﺷﻬﻮﺩ= 5263; ﺍﻟﻬﻰ ﺁﻧﺎﻥ شد،ﻭ ﺑﺮﺍﻯ ﺍA= 261;ﻟﻴﻦ ﻭﺍﺻﻠﺎﻥ ﺯﻥ ﺑ&= #65262;ﺩه اﻧﺪ. ﭘﻨﺞ ﺗﻦ ﺁ= ﻝ ﻋﺒﺎ ﺩﺭ ﻭﻟﺎﻳ&= #65174; ﻣﺤﻤﺪﻯ،ﺣﺴﻴA= 254; ﻭﺣﺴﻦ ﻭﻓﺎﻃﻤ&#= 65258; ﻭﻣﺮﺗﻀﻰ ﻭ ﻣﺼ&= #65220;ﻔﻰ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ت ﻤﺤﻤﺪﻯ،ﺍﺳﺎA= 251;ﻰ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﭘﻴﺸﻴﻦ ﺑﻮﺩه اﻧﺪ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﺳﺎﻟﻚ ﺩ= ﺭ ﭘﻨﺞ ﺗﻮﻟﺪ ﭘﻴ&= #65208;ﻴﻦ ﺑﺸﺮﻯ ﺧﻮﺩ، ﻫ&#= 65198;ﺑﺎﺭ ﺑﺎ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ، ﺑﻴﻚ ﺷ&#= 65260;ﻮﺩ ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭﮐﺎﻣﻠﺎﻥ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ،ﺁﻧﮕA= 166;ﻩ ﺑﺸﻬﻮﺩ ﺟﺪﻳﺪ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﻨﺪ. ﻭ ﺑﺎ= ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65192;ﻠﻖ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;،ﮐﻪ ﺍﻣﺎﻡ ﺍﻣّﻰ ﺷ&#= 65194;ﻩ ﻫﺴﺘﻨﺪ. که اﻭ= 5249; ﻳﺎﻫﻮﻡ ﮐﺮﺩه اﻧﺪ ﻣﺎﻧﻨﺪﺳ= 5166;ﻟﮑﺎﻥﻫﺮﺩﻳ᥽= 4;ﺳﻠﻮﻙﺩﻳﮕﺮ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ ﺍﺯ ﻧﻈﺮ ﺍﭘﻴﺴ&= #65176;ﻤﻮﻟﻮﮊﻳﻚ،ʋ= 65;ﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ،ﻳﮑA= 264; ﺍﺯ ﻋﻤﻠﻴﺎﺕ ﻋ&= #65240;ﻠﻰ ﻳﺎ ﺫﻫﻨﻰ ﺑﺎ ﺭ= ﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 1578; ﻮ ﺗﻮﺍﻥ ﻳﻚ ﻣﻘ= ﺎﻡ ﻋﺎﻟﻰ ﺗﺮ ﺭﺍﺩ&= #65165;ﺭﺩ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻭﻫﻤﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ،ﺩﺭ ﻓﮑﺮ ﭼﻪ ﺭﺳﺪ ﺑ= ﻌﻤﻠﻴﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺑﺘﻦ &= #65261;ﺫﻫن ﻮ ﺭﻭﺍﻥ ﺁﻧﺎﻥ&= #1548; ﺩﺭ ﺩﺳﺖ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻫﺮﮐس ﻳﻚ ﻓﺮﺷ&#= 65176;ﻪ ﻣﺪﺑّﺮ،ﺑﻨﺎʌ= 49; ﻗﺮﻳﻦ ﻳﺎ ﻫﻤﺰﺍﺩ ﺍﺩ&= #65165;ﺭه ﻤﻴﺸﻮﺩ. ﭘس ﺴﺎ&= #65247;ﻚ ﺑﺎﺗﺰﮐیه ﻨﻔ= 87;ﺶ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎه ﺨﻮﺩ، ﺑﺎ ﻫﻤﺎ&#= 65253; ﺭﻭﺍﻥ ﻭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ،ﮐﻪ ﭘﺮ= 5261;ﻧﺪﻩ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺃﺑﺪﻯ ﺍﻧﺴﺎﻥ &= #65261;ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺍﺳﺖ&#= 1548; ﻭ ﺯﻣﺎﻧﻰ ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ&#= 1548; ﺑﺪﺭﺟﺎﺗﻰ ﻣﺘ&#= 65236;ﺎﻭﺕ،ﺩﺍﺭﺍ᥾= 3; ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﻋﻘﻞ ﺁﻣﻮﺯﺷ&= #65264; ﻧﻴﺴﺖ ﭼﻮﻥ ﻋﻠ&= #65250;. ﮐﻪ ﺣﺘﻰ ﻋﻠﻢ ﺣ= ﺠﺎﺏ ﺃﻋﻈﻢ ﺑﺮﺍﻯ ﻋ&= #65240;ﻞ ﺍﺳﺖ ﻋﻘﻞ ﻧﺘﻴ&= #65184;ﻪ ﺗﮑﺎﻣﻞ ﺗﻮﻟﺪ&#= 65165;ﺕ ﭘﻴﺸﻴﻦ ﻳﻚ ﺭﻭ&= #65185; ﺍﻧﺴﺎنی اﺳﺖ A= 261; ﺍﻳﻦ ﻋﻘﻞ ﺍﺳﺖ = ﮐﻪ ﻧﺎﻣﺮﺋﻰ ﺍﺳﺖ. = ﭼﻮﻥ ﺍﺯ ﺍﻣﻮﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﺍﺯ ﺩﺭﺟﻪ = ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﻧﺴﺎﻥ &= #65261;ﺗﺮﺟﻴﺢ ﺳﻠﻮﮐﻰ ﺍﻟﻬﻰ &= #65197;ﺍﺩﺍﺭﺩ، ﮐﻪ ﺑﺎﺯ ﭘﻴش ﺮ&= #65235;ﺖ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ،ﺗA= 166;ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺗ= ﺎ ﺃﺑﺪ ﭘﻴﺶ ﺑﺮﻭ&= #65193;. ﻭﺻﺒﺮ ﻭﺗﺴﻠﻴ&#= 65250; ﺳﻠﻮﮐﻰ ﺭﺍ ﺑﺮ&= #65251;ﻰ ﮔﺰﻳﻨﺪ. ﻭﺍﺯ ﮔ= ﻔﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﻭﺭﻓ&#= 65176;ﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ، &#= 64400;ﻪ ﺩﺭﺟﻪ ﻋﻘل اﻧ= 5204;ﺎﻥ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﻫﻤﻴﻦ ﺍﻣﺮﻭ&= #65199; ﺍﻧﺴﺎﻥ،ﺑﺎ ﺗ= 5240;ﻮﻳﺖ ﺩﺭجه ﭙﺎﮐﺴﺎA= 199;ﻯ ﺭﻭﺍﻥ، ﺍﺯ ﻋﻘ&#= 65194;ه ﻮﻋﻘﻴﺪه ﻫﺎﻯ &#= 65255;ﺎﺧﻮﺩ ﺁﮔﺎه ﺨﻮﻳﺶ ﺩ&#= 65197;ﺳﻠﻮﻙ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺑﺎ ﺗA= 240;ﻮﻳت عشق ﻭﺭﺯﻯ ﺑﺴA= 262;ﮊه ﻟﻬﻰ، ﻭﻫﺪﻑ ﺭ&#= 65203;ﻴﺪﻥ ﺑﻠﻘﺎﻯ ﺍﻟﻬﻰ &= #65193;ﺭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس،ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﻣ&= #65268;ﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. که عقل ﻣA= 268;ﺘﻮﺍﻧﺪ ﺧﻮﺩﺭﺍ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﺗﺮ ﮐﻨﺪ. ﺁﻧﮕﺎﻩ ﻓ= ﻬﻢ ﻭﻗﻀﺎﻭﺕ ﻭﺧﻮ&#= 65193; ﺷﻨﺎﺳﻰ ﻭﺣﻘﻴ&#= 65240;ت ﺸﻨﺎﺳﻰ ﺑﻴﺸﺘ&#= 65198;ی ﺒﺮﺍی ﺼﺎﺣﺒﺶ &#= 65251;ﻴﺴّﺮ ﻣﻴﮕﺮﺩﺩ ﺧﻠﺎ&#= 1589;ه اﻳﻨکه اﺭﺍﺩ᥽= 7; ﺩﺭﺳت اﻧﺴﺎﻥ ﮐﻪ ﻣث= 576;ت ﻮ ﺭﻭ ﺑﺘﮑﺎﻣل &= #65256;ﻮﻋﻰ ﺩﺍﺷاه ﺒﺎﺷﺪ= 48;ﺗﻨﻬﺎ ﺩﺭﻋﻤل ﺴﻠﻮﮐ= 5264; ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮ&#= 65165; ﺩﺭﮐﻨﺘﺮﻝ ﺧﻮ&#= 65267;ﺸﺘﻦ ﺩﺭﺁﻭﺭﺩ. ﺗﺎﭼ&= #65258; ﺍﻣﻮﺭﻯ ﺭﺍ ﺍﺭ&= #65165;ﺩﻩ ﮐﻨﺪ،ﮐﻪ ﺑﻨﻔ= 5226; ﺗﮐﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻭﺩﻳﮕﺮﺍﻥ ﺑﺎ&#= 65207;ﺪ. ﻭﭼﻪ ﮐﺎﺭﻫﺎﺋ&#= 65264; ﺭﺍ ﮐﻪ ﺑﻀﺮﺭ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ &= #65255;ﮑﻨﺪ. ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ ﮐ= ﺎﺭ ﺍﺭﺍﺩﻩ ﺩﺭﺳﺖ&#= 1548;ﻧﺘﻴجه ﻘﺎﻧﻊ ﺷﺪن اﻧ= 5204;ﺎﻥ ﺑﻠﺰﻭﻡ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺍﻟّﺎ ﻫﺮ ﺍﻧ&#= 65204;ﺎﻧﻰ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻗ= ﻬﻘﺮﺍ ﻃﻠﺐ ﺩﺭ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﺭﻭﺣﻰ ﺧﻮﺩ،ﺑ= 5166;ﺯ ﺍﺭﺍﺩﻩ ﮐﺎﺭﻫ&#= 65166;ﺋﻰ ﺭﺍ ﻣﻴﮑﻨﺪ ﮐﻪ = ﻫﻤﻪ ﻣﻨﻔﻰ ﻫﺴﺘﻨﺪ. = ﻭ ﺑﻌﻠّﺖ ﺟﻬﻞ ﺍ&#= 65199; ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ&#= 1548;ﻭﻧﺘﻴﺠﻪ ﺧﻮﺍﺳﺘﻪ ﺍﻧﮕ&#= 65268;ﺰﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩ ﺁ&= #64404;ﺎه ﺨﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻧﺴﺎﻥ ﻣﺴﺌﻮ&#= 65245; ﻗﺎﻧﻊ ﺷﺪﻥ ﺧﻮ&= #65193; ﺍﺯ ﺍﺻﻮلی اﺳA= 174;،ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻤ&#= 65262;ﺟﺐ ﺁﻥ ﺍﺭﺍﺩﻩ ﻭ ﮐ= ﺎﺭﻫﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩﺭﺍ ﺗﻮʋ= 83;ﻴﻪ ﮐﻨﺪ ﻭ ﺳﺎﻟﻚ ﻭ= ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭﻫﺮﺍﻧ&#= 65204;ﺎﻥ ﺣﻘﻴﻘﺖ ﺟﻮ،ﮐ= 5258; ﻧﻪ ﻓﻘﻂ ﻣﺴﺌﻮ&= #65245; ﻗﻬﻘﺮﺍﻯ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ. ﻣﻴداﻧﺪ ﭘﺎﺩA= 165;ﺵ ﺍﻟﻬﻰ ﺩﺭﺗﻮﻟ&#= 65194;ﺍﺕ ﺑﻬﺘﺮ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ. ﺗﻨﻬﺎ ﺑﺎ ﻗﻮّ&#= 1607; عقلی،ﻳﺎ ﻫﻤﺎ= ;ﻥ ﻣﻘﺎﻡ ﺍﻣﺮﻭﺯ &= #65175;ﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﻭﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻓﻌﻠﻰ ﺧﻮﺩ ﺭﺍ&= #1548;ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮ&#= 65255;ﻰ ﺗﻮﻟﺪﻓﻌﻠﻰ ﺧ&#= 65262;ﻳﺶ ﺭﺍ ﺩﺍﺭﺩ. ﻭﺣﺎ= ﺿﺮ ﻣﻴﺸﻮﺩ،ﻳﻚ ﻭ= 5223;ﻴﻔﻪ ﻣﻬﻢ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺯﻧﺪﮔ&#= 65264; ﻓﻌﻠﻰ ﺧﻮﺩ ﺍﻧ&= #65184;ﺎﻡ ﺑﺪﻫﺪ ﻭﺧﺪﺍﻭ&#= 65255;ﺪ ﮐﻤﻚ ﻣﻴﮑﻨﺪ. ص&= #1601;ات ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺪه ﻣﻨﻔﻰ ﺧﻮ&#= 65193; ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭﻣﻠﮑﻪ ﺷﺪﻥ ﺑ&= #65166; ﺻﻔﺎﺕ ﺟﺪﻳﺪ ﻭ&= #65165;ﻟﻬﻰ،ﺩﺭﺗﺤʌ= 48;یه ﺮﺍ ﺩﺭ ﭘﻴش ﻤﻴ&= #64405;ﻴﺮﺩ،ﻭﻣﻮﻓʌ= 38; ﺑﮑﺴﺐ ﺭﺿﺎﻳﺖ &= #65191;ﺪﺍﻭﻧﺪ،ﺩﺭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺷ&= #65260;ﻮﺩﻯ ﺧﻮﻳﺶ ﻣﻴﮕﻴﺮ&#= 65193;. ﻭﺩﺭ ﻫﻔﺖ ﻣﺮﺣ&= #65248;ﻪ ﺍﺯ ﺭﺿﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ،ﮐﻪ ﺑﺮ= 5187;ﺴﺐ ﺁﻥ ﻧﻴﺰ ﺳﺎﻟﻚ = ﺁﻳﻨﺪهﻫﺎﻯ ﺑﻬﺘﺮﻯ ﺧﻮﺍﻫ&#= 65256;ﺪ ﻳﺎﻓﺖ. چه ﺪﺭ ﺗ&= #65262;ﻟﺪ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﻭ&= #64380;ﻪ ﺩﺭ ﺭﺟﻌﺖ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﺑﺠﻬ&= #65166;ﻥ. ﻭﺑﺮﺍﻯ ﺭﺳﻴﺪ&#= 65253; ﺑﺎﺯ ﺑﺸﻬﻮﺩ ﺑ&= #65166;ﻟﺎﺗﺮ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺁﻣﺎﺩﻩ ﮔﺮﺩﻧ&#= 65194;. ﮔﺮﭼﻪ ﺗﺎ ﺭﺳﻴ&= #65194;ﻥ ﺑﻨﻮﺭ ﺍﻟﻠﻪ،= 5255;ﻬﺎﻳﺖ ﻣﻄﻠﻖ ﮐﻤﺎﻟﺎ&#= 65173;،ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻟﺎﺕ ﺍﻟﻬﻰ، ﺑﺎﻳﺪ &#= 65165;ﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﮕ&= #65196;ﺭﻧﺪ. ﻭ ﻫﺰﺍﺭﺍﻥ ﻫﺰ&= #65165;ﺭ ﺑﺮﺍﺑﺮ،ﺑﺮﺍA= 263; ﻋﻘﻞ ﻫﺎﻯ ﻋﻈﻴ&= #65252;ﺘﺮ ﻭ ﺍﺭﺍﺩﻩ ﻭﻋﺸ&= #65238; ﻭﺻﺒﺮ ﺯﻧﺪﮔﻴ&#= 65260;ﺎﻯ ﻋﻈﻴﻤﺘﺮ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ ﮐ= ﻪ ﻫﺴﺖ ﺑﺮﺳﺪ. ﺍﻟ= ﺒﺘﻪ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩ&#= 65253; ﻫﺎﻯ ﺍﻟﻬﻰ ﺁﺳ&= #65252;ﺎﻧﻰ ﺗﺮ،ﺩﺭ ﺍﺭﺍﺩ= 5257; ﻧﮑﺮﺩﻧﻰ ﻫﺎﻯ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺗﻮﻟﺪ ﻓﻌﻠ&= #65264; ﺑﺸﺮﻯ ﺍﺳﺖ. که &= #65170;ﺘﻮﺍﻧﻨﺪ ﺧﻮﺩﺭﺍ ﺍﺯ ﺻﻔ&= #65166;ﺕ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﺑﺼﻔﺎʋ= 73; ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65194; ﺁﻧﻬﻢ ﺩﺭ ﻣﺮﺍ&= #65187;ﻞ ﺗﻤﺮﻳﻦ ﺳﻠﻮﮐ&#= 65264;. ﻭ ﭼﻮﻥ ﺩﮔﺮﮔﻮ&= #65255;ﻰ ﺫﺍﺕ ﺩﺭ ﺁﻏﺎﺯ&= #65203;ﺨت ﺘﺮﺍﺳﺖ،ﻭﻟﻰ = 4380;ﻮن ﻤﻮﻓﻖ ﺑﺪﺍن ﺸ&#= 65262;ﺩ، ﻣﻴﺘﻮﺍﻧﺪ ﺍﺩ&#= 65165;ﻣﻪ ﺑﺪﻫﺪ. ﻭﺍﮔﺮ ﮐ= ﻮﺗﺎﻫﻴﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺩﺭﺧﻮ&#= 65193; ﺑﻮﺟﻮﺩﻧﻴﺎﻭ= 5197;ﺩ. . ﭘس ﺍﻣﺘﻨﺎﻉ ﺍ= ﺯ ﻫﺮﮐﺎﺭﻯ ﮐﻪ ﻫ&= #65262;ﺵ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺎﺧﻮﺩﺁﮔᥴ= 6;ه اﺳﺖ، ﺳﺨﺘﺘﺮ = 5165;ﺯ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳ&#= 65234; ﻭﺍﻣﻮﺭ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺍﺳﺖ. ﮐﻪ ﻋﻘﻞ ﻟ= ;ﻮّﺍﻣﻪ ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪ&#= 65257; ﻭﻧﻘّﺎﺩ ﺧﻮﻳ= 5208;ﺘﻦ، ﺩﺭﻣﺮﺍﺣﻞ ﺑﻌ&#= 65194;ی اﻧﺠﺎﻡ ﺧﻮﺍﻫ= 5194; ﺩﺍﺩ. ﺩﺭﺍﻳﻦ ﺧ= ﻮﻳﺸتن ﺪﺍﺭﻳﻬﺎ ﭘس ﺍ&#= 65199; ﺩﺍﺷﺘﻦ ﻋﻘﻞ ﻭ&= #65207;ﺎﻳﺴﺘﮕﻰ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ &= #65239;ﺒﻠﻰ،ﻭ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65197;ﻭﺣﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ، ﺁﻧﮕﺎه ﻤﻴﺘﻮ= 5165;ن ﺒﺎﮐﻤﻚ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭﺗﻮﮐّﻞ ﻭﺍﻋ= 5176;ﻤﺎﺩ ﻭﺗﻮﺳّﻞ ﺗﻨﻬ= 5166; ﺍﻧﺴﺎﻧﻴﮑﻪ ﭘ&#= 65268;ﺮ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷ&#= 65194;،ﺍﻳﻦ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻧﺠﺎﺕ ﺍ= ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻳ= 5166;ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65169;ﺮﺗﺮ ﺷﻮﺩ. ﻭ ﺧﺪﺍﻭﻧ= ﺪ ﭘﻴﺮﻣﺮﺑّی ﺪA= 197; ﺭؤﻳﺎ ﻣﻌﺮﻓی = 5192;ﻮﺍﻫﺪ ﮐﺮﺩ. ﺁﻧﮕﺎه ﻨ&= #65228;ﻤت اﺩﺍمه ﺴﻠﻮک = 5;ﺳﺖ،که ﭽﻨﺪﺳﺎل ﺪﺭﺍ= 5219;ﺎﻋت عملی ﻭﺗﺴﻠﻴ᥽= 0; ﺑﺨﺪﺍ ﻭﻭﺳﻴﻠﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ،ﺩﺭ ﺗﻤﺮ= 4400;ﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ی ﻄﻮل ﻤﻴﮑﺸﺪ. ﻭ = ﺑﺘﺪﺭﻳﺞ ﭘﻠّﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻫﺎﻯ ﺷﻬﻮ= ﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮ&#= 65193;ﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺷﻬﻮﺩ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭ ﺷﻬﻮ= 5193; ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠق ﻮﺷﺎﻳﺴﺘﻪ ﺭﺟ&#= 65228;ﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﮕﺮﺩﺩ. ﻭﻳﻚ = ﺭﻭﺡ ﺣﺘﻰ ﺍﮔﺮ ﺭﻭﺡ = ﺃﺗﻢ ﻭﻭﻳﺮﻭس ﺑﺎﺷ= 5194;،ﻣﺪﺍﻡ ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﻫ&= #65252;ﺎﻧﻰ ﮐﻤﺎﻝ ﺍﻳﺪﺁﻝ &= #65255;ﻮﻉ ﺧﻮﺩ،ﮐﻪ ﻣﺎ ﺭ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ،ﻭﻭﺟﻮﺩ᥾= 3; ﻣﻴﻨﻮی ﻮﺍﻟﮕ= 5262;ﺋﻰ ﻣﻌﻨﻮﻯ ﺩﺍﺭﻧ&#= 65194;. ﻭﻧﻪ ﻣﻮﺟﻮﺩﻯ &= #65251;ﺎﺩﻯ ﺧﻮﺍﻫﻨﺪ ﺗﻮﺍ&#= 65255;ﺴﺖ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ،ﺑﺎﻧʌ= 62;ﺍﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ،ﺧ= 5262;ﺩﺭﺍ ﻫﺮ ﺑﺎﺭ ﺑﺎ ﮐﺴ= ﺐ (ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﺻ= ;ﻔﺎﺗﻰ ﻭﺍﺧﻠﺎﻗﻰ ﻭﻭ&#= 65183;ﻮﺩﻯ، ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺩ&= #65197; ﻧﻮﻉ ﺑﻬﺘﺮ ﺑﺎ&= #65247;ﺎﺗﺮ ﮔﺮﺩﺩ. که اﻳﻨ= 5242; ﺍﻧﺴﺎﻥ ﺩﺭﻧﻮ&#= 1593; ﺒﺸﺮﻯ،ﺑﺎﻳﺪ = 5169;ﻨﻮﺭ ﻭ ﺷﻬﻮﺩ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺧﻮﺩ ﺭﻭﺡ اﻟﻘ&#= 65194;س ﺭﺳﻴﺪ. ﮐﻪ ﻣﺴﻴ= ﺢ ﻣؤﺳس ﺑﺮﺗﺮﻳA= 254; ﮐﻠﺎس ﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ، ﺑﻌﺮﺵ ﺭﻭﺡﺍﻟ&#= 65240;ﺪس <span style=3D'mso-spacerun:yes'> </span>ﮔﺒﺮʌ= 67;ﺎﻝ ﺭﺳﻴﺪ،ﻭﻟﻰ ﻣ= 5188;ﻤﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺑﺒﺎﻟ= 5166;ﻯ ﻋﺮﺵ ﺍﻭ ﺭﻓﺖ. ﮐ= ;ﻪ ﻫﺮﮐﺎﻣﻞ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻴﺰ ﺑﺮﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﺪ. ﭼﻪ ﺑﺎ= ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﻳﺎ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ. ﻭ= ; ﺍﻟّﺎ ﺑﺪﻭﻥ ﻣﺮﮒ ﻧﻮ&= #65227;ﻰ، ﻧمی ﺘﻮﺍﻥ ﺑﻨ= 5262;ﻉ ﺑﺮﺗﺮﻯ ﺭﻓﺖ ﻭ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎ ﻣﺮﮒ = ﺍﺭﺍﺩﻯ ﺧﻮﺩ،ﺍﮔﺮﺑﺎA= 199;ﮔﺸت ﺒﺨﻠﻖ،ﻭﺗﻮﻟA= 194; ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﻣﺒﻌﻮث ﺑﭙﻴﺎﻣﺒﺮﻯ ﻣ&#= 65268;ﮕﺮﺩﻧﺪ. ﺁﻧﮕﺎه ﻤﻮﻗﺘ= 5166; ﺭﻭﺣﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺗﻨﻰ ﺑﺸﺮﻯ = ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ، ﺗﺎ ﺷﺎﻳ&#= 65194; ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻭﻟﺎﻳﺖ ﻣﻬ&#= 65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵</span>= <span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﻗﺮﻥ ﺩﻳﮕﺮ A= 193;ﺭ ﺟﻬﺎﻥ ﻣﻮﻓﻖ ﺑ&= #64401;ﺸﻒ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺧﻮﺍﻫﺪ ﺷﺪ، ﺑ&#= 65176;ﻮﺍﻧﻨﺪ ﺧﻮﺩ ﻧﻴﺰ ﺑﻨﻮ&= #65197; ﺭﺣﻤﺎﻥ،ﻭﺗﺎ = 5227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﺪ. ﻣﻬﺪﻯ،&#= 65267;ﻌﻨﻰ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺑﺒﺎﻟﺎﺗﺮین A= 252;ﻘﺎﻣﺎﺕ ﺗﺠﻠّﻰ ﻣﻴﺴﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ. ﻭ ﺭﻭﺡ ﻣﺤ= ;ﻤﺪ ﻭﻋﻠﻰّ ﻭ ﺗﻤﺎ&#= 65251;ﻰ ﮐﺎﻣﻠﺎﻥ ولا®= 0;ت محمدی ﻫﻤﻪ ﺯ᥽= 1;ﺎن هاﻯ ﺑﻌﺪﻯ،ﺗʌ= 56;ﻬﺎ ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ،ﮐﻪ ﺍﻣﺮ= 5261;ﺯ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ. که هفت ﻫﺰﺍﺭ ʌ= 03;ﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸ&#= 65176;ﻰ ﺩﺍﺭﻧﺪ. ﻭﭼﻮﻥ = ﺑﻨﻮﺭﺭﺏّ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨ&#= 65194; ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺑﻬﺸﺖ ﺳﻮ&= #65249; ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸ&#= 65176;ﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﮐﻪ ﺑﺎﺯ ﺩﺭ ﻧﻮ= ﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5184;ﻬﺎﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﺩ= ﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ = ﮐﺮﺍﺕ ﺩﻳﮕﺮ. ﻫﺮﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ یک ﻣﻬﺪ= 5263; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺍﺳﺖ،ﻭ ﻫﻤﮕﻰ &#= 65251;ﺤﻤﺪ ﻭﺳﻴﻠﻪ ﺣﻤﺪ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ،ﻭﺻﺎﺣﺐ = 5211;ﻔﺎﺕ ﺗﻤﺎﻡ ﺍﻧﺒﻴﺎ&#= 65263; ﻗﺒﻠﻰ،ﻭ ﻫﻨﻮ= 5199; ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﭘﻴﺶ ﺭﻭﻯ ﺭﻭﺡ ﮐﺎﻣ&= #65246; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﻫ&= #65204;ﺖ ﻭﻫﺮ ﺭﻭﺡ ﻓﺮﺩ&= #65263; ﺣﺘﻰ ﺭﻭﺡ ﺃﺗﻢ&= #1548; ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺭﺍ ﺍﺟﺮﺍ ﮐﻨﺪ.= ﻭﻫﺮﺑﺎﺭ ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ، &= #65207;ﺪﻥ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭﮐﺴب ﺼﻔ&#= 65166;ت اﻟﻬی ﺪﺭ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ،ﺗ= 5166; ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬ&= #65166; ﮐﺴﺐ ﻧﻤﺎﻳﻨﺪ. = ﭘس ﺍﻣﺮﻭﺯ ﺍﺩﺍﻣ&#= 65258; ﺳﻠﻮﻙ،ﺑﺎ ﮐﻨ= 5176;ﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘ= 5254; ﺩﺍﺭﻯ ﻭﺍﺭﺍﺩ&#= 65257; ﻧﮑﺮﺩﻥ،ﺑﺮﺍA= 263; ﮐﺎﺭﻫﺎﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻨﻔﻰ. ﻭﺑ= ;ﺎ ﺗﻮﮐّﻞ ﺑﻮﻋﺪ= 607; ﻫﺎﻯ ﺍﻟﻬﻰ ﻭﮐ&= #65252;ﻚ ﺧﺪﺍﻭﻧﺪ،ﺑﺎA= 227;ث ﻧﺠﺎﺕ ﺭﻭح ﻤﻴ&#= 64405;ﺮﺩﺩ. ﻭﺍﻟّﺎ ﻫﺮﺍﺭ= 5165;ﺩﻩ ﺩﻳﮕﺮﻯ،ﮐﺎﺭA= 251;ﺎﺳﺎﺯﻯ ﻭﺟﻬﻨّﻢ</span><span dir=3DLTR></spa= n><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﺮﻭﺭﻯ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﺮﮐﺎﺭ &= #65251;ﺬﻫبی ﻘﺸﺮﻯ ﺷﺮﻙ ﺍﺳ&= #65174; ﻭﺣﺘﻰ ﺧﻴﺮﺍﺕ &= #65261;ﻣﺒﺮّﺍﺕ ﺩﻳﻨﻰ ﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﻣﻨﻔﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺩﺍﺭﺩ. ﻭ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ ﺍﮔﺮ ﺳﺮﺍ&= #65203;ﺮ ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261; ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑ&= #65262;ﺩ،ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺑﻮﺩ. ﻳﻌﻨﻰ ﺩﺭ= ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﺑﺪﺗﺮ. ﻭﺑﻘﻮﻝ = ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﺩﺭ ﺗﻮﻟ&= #65194; ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ،ﺗﺎﺩﻭﺑﺎA= 197;ﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ،ﻭ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺑﺎﻳﺪﺍﻧﺠﺎﻡ &#= 65169;ﺪﻫﻨﺪ،که ﺨﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﻭ ﺑﺒﻰ ﻧﻬﺎﻳﺖ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﻭﻧﺪ. ﮐﻪ ﻫﺮ= ﻧﻮﻋﻰ ﺑﺮﺍﻯ ﺭﻭﺡ ﻃﻠ&= #65204;ﻤﻰ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﺠﺰ ﺑﺎ ﮐﺴﺐ ﺻ= ﻔﺎﺕ ﺍﻟﻬﻰ ﺭبّ-اﻟA= 256;ﻮﻉﺧﻮﺩ،ﻧﻤﻴ= ﺘﻮﺍﻥﺑﻨﻮﻉﺑ= 5260;ﺘﺮﺑﻌﺪﻯﺭﺳ᥾= 8;ﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺟﻬﻨﻢ= 548;ﻋﺮﺑﻰ ﺷﺪﻩ ﺟﻬﺎﻧﻮﻡ &= #65267;ﻮﻧﺎﻧﻰ،ﻣﺬʄ= 00;ﻮﺭ ﺩﺭ ﺗﺮﺟﻤﻪ ﻳﻮ&= #65255;ﺎﻧﻰ ﺗﻮﺭﺍﺕ ﺑﺎﺑﻞ &= #65267;ﺎ ﺑﺎﺑﻠﻴﻮﻥ ﺑﻮ&#= 65193;. ﮐﻪﺩﺭ ﺗﺮﺟمه = 5170;ﻌﺪی عبرﻯ ﮔﻮﻫﺎﻧʌ= 62;ﻡ ﺷﺪ. ﻭ ﺍﻋﺮﺍﺏ <span style=3D'mso-spacerun:yes'> </span>ﻧﻴﺰ ﺍ&#= 65199; ﻳﻬﻮﺩﻳﺎﻥ ﺗﻘ&#= 65248;ﻴﺪ ﺟﻬﻨﻢ،ﺑﻤﻌﻨA= 264; ﺟﻬﺎﻥ ﻓﺎﺭﺳﻰ &= #64400;ﺮﺩﻧﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﭘ&#= 65268;ﺎﻣﺒﺮ ﺍﮐثرﺍ ﺍﺯ ﮐﻠ= 5252;ﻪ ﻧﺎﺭ ﺁﺗﺶ،ﻳﺎ &#= 65227;ﮑس ﻧﻮﺭ ﻭﺷﻬﻮﺩ،= 5169;ﺮﺍﻯ ﺟﻬﻨﻢ ﻭﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻭﮐﺎﺭﻣﺎﺋﻰ ﺑ&#= 64401;ﺎﺭ ﻣﻴﺒﺮﺩ. ﺩﻭﺯﺥ = ﻓﺎﺭﺳﻰ ﻧﻴﺰ ﻗﺮﻳﺶ ﺯﺭ&= #65193;ﺷﺘﻰ ﺍﻟﺄﺻﻞ،ﺁﻧﺮA= 165; ﺑﺮﺯﺥ ﮔﻔﺖ ﮐﻪ = ﻣﺮﺣﻠﻪ ﺑﻴﻦ ﺟﻬﻨﻢ ﻭﺑ&= #65260;ﺸﺖ ﮔﻔﺘﻨﺪ. ﮐﻪ ﺑﺎ= ﺯ ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﺍ&= #65203;ﺖ. ﻭ ﺍﻧﺴﺎﻥ ﺑﻴﻦ = ﺑﻬﺸﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺳﻠﻮﻙ ﺑﺎ ﺟ= ﻬﻨم ﻘﻬﻘﺮﺍﻯ ﻧﺴخ &#= 65262;ﻣﺴﺦ ﭘس اﺯﻣﺮﮒ ﺍﺳ= 5174;. ﻭﺯﻳﺮ ﺁﻓﺘﺎب &#= 65204;ﻮﺯﺍﻥ ﺻﺤﺎﺭی ﺠﻬﺎﻥ &#= 65251;ﻴﺪﻭﻧﺪ. ﮔﺮﭼﻪ ﻫﺮﻣﺮﺣ&#= 65248;ﻪ ﺑﻴﻦ ﺩﻭ ﻣﺮﺣﻠ&= #65260;ﺎﻯ ﺭﺍ،ﻣﻴﺘﻮﺍﻥ = 5169;ﺮﺯﺥ ﻭﻧﻮﻋﻰ ﺩﻭﺯﺥ &= #65193;ﺍﻧﺴﺖ. ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺣﺘﻤﺎ ﻗﻬﻘﺮﺍ&#= 65263; ﻧﻮﻋﻰ،ﻳﺎ ﮐﺎ= 5197;ﻣﺎ ﻭﮔﺎﺭﻣﻪ ﻭﺟﺮ&#= 65249; ﺩﻭﭼﺎﺭ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻭﺍﻧﺴﺎﻥ ﻋﺎﻗ&#= 65246; ﺑﺎ ﻋﻘﻞ ﺍﻳﺪﺁ&= #65245; ﻭ ﻧﻔس ﻟﻮّﺍﻣ= 5258;، ﻣﻴﺘﻮﺍﻧﺪ ﻋﻘ&#= 65246; ﻣﺎﺩﻯ ﺭﺍ ﺩﺭ ﺳ= ﻤﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #64401;ﺎﺭ ﻣﻴﺒﺮﺩ. ﻭ ﺑﺎ ﻋ= ;ﻘﻠﻬﺎﻯ ﻣﻮﺍﺯی اﺯ ﻣﺮ= 5165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﺑﻌﻘA= 246; ﮐﻠّی اﻟﻬﻰ ﺩA= 197;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺮﺳﺪ. ﮔ= ﺮﭼﻪ ﻋﻘﻠﻰ ﻣﻄﻠﻖ ﻧ&= #65268;ﺴﺖ،ﻭﻟﻰ ﻧﺴﺒﺘﺎ ﺷﺒﻴﻪ &= #65227;ﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎ&= #65247;ﻚ ﺑﺎﮐﺎﺭﺑﺮﺩ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﮐﻨﻮﻧﻰ ﺧﻮﺩ، &#= 65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮐﺮﺍﻣ&#= 65248;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺩﺭ &#= 65255;ﻄﻔﻪ ﺧﻮﺩﺭﺍ ﺗﺤﻘﻖ &= #65251;ﻴﺪﻫﺪ،ﺗﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪی ﻤﻴﻴﺎﺑﺪ. ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻧﺎﺗﻮﺍﻥ ﻋﻘﻠ&#= 65264; ﻭ ﺟﺴﻤﻰ ﻭﺭﻭﺍ&= #65255;ﻰ،ﻋﻤﻠﺎ ﺃﺳﻴﺮ ﺳﺮﻧﻮﺷ&#= 65174; ﺟﻬﻨّﻤﻰ ﺗﻮﻟ= 5194; ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺟﺒﺮﺍﻥ ﮔﺬﺷ&= #1578;ه ها ﺧﻮﺍﻫﺪ ﺑﻮ= 5193;. ﻭﻟﺬﺍ ﻣﺴﺌﻮﻟ&#= 65268;ﺘﻬﺎﻯ ﺟﻬﻨﻤﻰ ﺗﺮ ﺑﺮ&= #65165;ﻯ ﺁﻳﻨﺪﻩ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﮐﻪ ﺑﺪﺗﺮ= ﻳﻦ ﺟﻬﻨﻤﻬﺎﻯ ﺣﻘ&#= 65268;ﺮ ﺑﻌﺪﻯ ﺩﺭﺟﻬﺎ&#= 65253; ﺗﻤﺎﻣﻰ ﻣﺬﻫﺒ&#= 65264; ﻫﺎﻯ ﻗﺸﺮﻯ،ﻭ &#= 65169;ﺨﺼﻮﺹ ﺷﻴﻌﻴﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ،ﮐﻪ ﺍﺯﻭﻟﺎﻳﺖ ﺳﻴ&#= 65166;ﺳﻰ ﻋﻠﻰّ ﻣﻴﮕﻮﻳ= 5256;ﺪ، ﻭﻧﻪ ﺍﺯ ﻭﻟﺎﻳ&= #65174; ﺳﻠﻮﮐﻰ ﻣﻮﻟﺎ &= #65227;لیّ که ﭘﻴﺎﻣﺒﺮ ﺩ= 5197; ﻏﺪﻳﺮ ﺧّﻢ ﮔﻔ&#= 65174;،ﻫﺮﮐس ﺭﺍ ﻣﻦ ﻣﻮﻟﺎﻯ = ﺍﻭ ﺑﻮﺩم ، ﮐﻪ ﭘﻴ&#= 65252;ﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﭘﻴ&= #65166;ﻣﺒﺮ ﺩﺍﺷﺘﻨﺪ،ﺍﺯ = 5165;ﻳﻦ ﭘس ﻋلیّ ﻤﻮﻟʋ= 66;ﻯ ﺍﻭ ﺍﺳﺖ. ﮐﻪ ﻫﻤ= ;ﻴﺸﻪ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺍﻃﺎﻋﺖ ﺍﺯ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯ&#= 65255;ﺪه ای ﻨﻤﺎﻳﻨﺪ. ﻭ&#= 65255;ﻪ ﭘﻴﺎﻣﺒﺮ ﻭﺍﻣ&#= 65166;ﻣﺎﻥ ﻭﺍﻭﻟﻴﺎﻯ ﺩﺭ&#= 64404;ﺬﺷﺘﻪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 576;ی عقلی ﻭﻧﺎﺗﻮᥴ= 5;ﻧﻰ ﻫﺎﻯ ﺑﺮﺧﻰ ﭼﻮ&= #65253; ﺍﺳﻴﺮ ﺟﺒﺮ ﺫﺍ&= #65175;ﻰ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ. ﻭﻳﺎ ﺍﺳﻴﺮ ﺟﺒ&= #65198; ﻋﻘﻞ ﻣﺎﺩﻯ. ﻭﺍ= ﻟّﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻓﺘﺨﺎﺭ ﺑﺠﺒﺮ ﻋﻘﻞ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺩﺍﺭﺩ،ﻭ &#= 65175;ﺎﺑﻊ ﻫﻮﺳﻬﺎﻯ ﻧﻔس اﻣّﺎﺭﻩ ﻭﻫﻮA= 203;ﺒﺎﺯ ﺭﻭﺍﻥ ﭘﺮﻋﻘﺪ&#= 65257; ﻭﻋﻘﻴﺪﻩ ﻭ ﻓﺴ&= #65166;ﺩ ﺧﻮﺩ ﻧﻴﺴﺖ. ﮐﻪ= ﻫﻤﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺳ&#= 65268;ﺮ ﺟﻬﺎﻟﺖ ﻭﻧﺎﺗ&#= 65262;ﺍﻧﻰ ﻫﺎﻯ ﻋﻘﻠﻰ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﻨﺪ. ﻳﻚ = ﺭﻭﺡ ﺷﺎﻳﺪ ﻫﺰﺍﺭ ﺗ&= #65262;ﻟﺪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺩﺍﺭﺩ. ﻭﻫﺮﺑﺎﺭ ﺩﺭ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮی تا ﺣﺼA= 262;ﻝ ﻋﻘﻞ ﻭﺗﻮﺍﻥ ﺩ&= #65197;ﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ،ﺁﻧﮕﺎA= 257; ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5247;ﻬﻰ ﺍﻭ ﺁﻏﺎﺯ ﻣﻴﮕ&= #65198;ﺩﺩ. ﻭ ﻗﺒﻠﺎ ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 578; ﻨﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺗﻨA= 260;ﺎ ﻧﻤﺎﻳﻨﺪﻩ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻧﺰﺩ ﺳﺎﻟک ﺩﺭ &= #64344;ﻴﻤﺎﻥ ﺑﺎ ﺍﻭ ﺍﺳﺖ. ﻭﻧ= ;ﻪ ﺣﺘﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﻳﮕﺮ،ﮐﻪ ﻣﻨ= 5166;ﺳﺐ ﺷﺮﺍﻳﻂ ﺭﻭﺍﻧ&#= 65264; ﺷﺨﺺ ﻧﻴﺴﺘﻨﺪ. = ﭼﻪ ﺭﺳﺪ ﺑﺎﻳﻨﮑﻪ &= #65165;ﺯ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﺳ&= #65166;ﺩﺍﺕ ﻏﻴﺮ ﺍﻟﻬﻰ ﺗﻘ&= #65248;ﻴﺪ ﮐﻨﺪ. ﮐﻪ ﺍﻭﻟﺎ= ﺩ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﻭﺍﻣﺎﻣﺎﻥ، ﺗ= 5256;ﻬﺎ ﮐﺎﻣﻠﺎن اﻟﻬA= 264;،ﺍﺯ ﺑﻴﻦ ﺳﺎﻟﮑﺎن &#= 65262;ﻟﺎﻳت ﺰﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭنه اﻭﻟﺎﺩ ﺟA= 204;ﻤﺎﻧﻰ. که ﭽﻮﻥ ﭘﺴﺮ ﻧ&#= 65262;ﺡ ﺑﺎ ﺑﺪﺍﻥ ﺑﻨﺸ&= #65204;ﺖ، ﻭ ﺧﺎﻧﺪﺍﻥ ﻧﺒ&= #65262;ّﺕ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﺩﺍﺩﻩ. ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﺳA= 174; ﻭﺯﺑﺎﻥ ﻭ ﺳﻴﺮ&= #65173; ﻭ ﺻﻮﺭﺕ ﺧﺪﺍ ﺭ= ﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺧﻄﺎ= ﻯ ﺍﺗﻔﺎقی اﻭﻟʌ= 68;ﺎی اﻟﻬی ﺒﮕﻔﺘﻪ = 4344;ﻴﺎﻣﺒﺮ ﺑﺎﺯ ﺍﺯﻧﻈﺮ ﺩ&= #65165;ﻭﺭی اﻟﻬﻰ ﺩﺭﺳت اA= 203;ﺖ. ﭘﻴﺮ ﮐﺎﻣﻞ ﻣﻘ&= #65166;ﻡ ﺣﺴﻴﻦ ﺯﻧﺪﻩ ﭘ&= #65256;ﺞ ﺗن ﺮﺍ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﺩﺍﺭﺩ. ﮔﺮﭼﻪ ﺻ= ﺎﺣﺐ ﺗﻤﺎﻡ ﻣﻘﺎﻣﺎ&#= 65173; ﺩﻳﮕﺮ ﭘﻨﺞ ﺗﻦ = ﺗﺎ ﻗﺎﺋﻢ ﻧﻴﺰ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻭﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ. ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﺍﺟﺒﺎﺭﻯ ﻧﻴﺴﺖ. ﻋﻘﻞ ﻭﻋ= ﺸﻖ ﻭﮐﺸﺶ ﻭ ﺗﻮﺍﻥ = ﺻﺒﺮ ﻭ ﺍﺭﺍﺩﻩ ﺗﺤﻤ&= #1617;ﻞ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ،ﻭﺳﻴﻠﻪ ﺍﻣﺘﺤﺎﻥ ﭘُﺮ &#= 65251;ِﺤﻨﺖ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ،ﺗﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65262;ﺳﻴﻠﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ،ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮ&#= 65193;. ﺳﺎﻟﻚ ﺑﺎ ﻫﺮ ﺷ= ﻬﻮﺩﻯ ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ = ﮔﺮﺩﺩ، ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﮔﻮﺋﻰ ﻳﻚ ﻣﻘﺎ&= #65249; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭﺟﻬﺎن ﺘﻮﻟﺪ ﻭ ﺗﺠﺴّ&#= 65252;ﻰ ﺗﺎﺯه ﻴﺎﻓته = 75;ﺳﺖ. ﺯﻳﺮﺍ ﺷﺎﻫﺪﺍ&#= 65253; ﻣﺮﺍﺗب ﺸﻬﻮﺩ= 5263;،ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﻣﺸﻬﻮﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﺭﺍﺩﺍﺭﻧﺪ ﻭﺑ&#= 65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻓﺮA= 207;ﺘﮕﺎﻥ ﺣﺎﻓﻆ ﻋﺮﺵ ﺧﺪ&= #65165; ﺭﻭﻯ ﺯﻣﻴﻦﻫﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻭﻟﺎ&= #65267;ﺖ ﻋﺮﺵ ﺧﺪﺍ ﺍﺳﺖ.= ﻭﻣﺴﻴﺢ ﺩﺭ ﺳﻰ ﺳﺎﻟﮕﻰ&= #1548;ﻭ ﻣﺤﻤﺪ ﺩﺭ ﭼﻬﻞ = ﺳﺎﻟﮕﻰ،ﻭ ﻋﻠﻰّ ﺩﺭ ﺑﻴﺴ&#= 65174; ﺳﺎﻟﮕﻰ،ﺗﻮﻟA= 194; ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺍ ﺩﺍﺷﺘﻨﺪ. ﻭ= ﺷﺎﻳﺴﺘﻪ ﮔﺮﻓﺘﻦ ﺟﺸﻦ ﺗ&= #65262;ﻟّﺪ ﺁﻧﺎﻥ ﺑﻮﺳﻴﻠ&#= 65258; ﺳﺎﻟﮑﺎﻧﺸﺎﻥ &#= 65251;ﻴﺒﺎﺷﺪ. ﻭﻧﻪ ﺗﻮﻟّﺪ ﻧ&#= 65192;ﺴﺘﻴﻦ ﺍﺯ ﺭﺣﻢ ﻣﺎﺩﺭ = ﺑﺸﺮﻯ،ﮐﻪ ﺣﺘﻰ ﺣﻴﻮﺍﻧﻰ &= #64380;ﻨﻴﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻮﻟﺪﻯ ﺭﺍ A= 193;ﺍﺭﺩ. ﮐﻪ ﺟﺎﻯ ﺟﺸﻦ ﮔ= ﺮﻓﺘﻦ ﻧﻴﺴﺖ. ﻭﺟﺸﻦ ﻧ= ﻴمه ﺸﻌﺒﺎﻥ ﻭﺑﺎ ﺗ&= #65262;ﻟﺪ ﺍﻣﺎم ﺰﻣﺎﻥ،A= 267;ﻚ ﺗﺎﺭﻳﺦ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ،ﺑﺮﺍﻯ ﺟﺸﻦ ﮔﺮﻓﺘﻦ ﺗ&= #65252;ﺎﻡ ﺳﺎﻟﮑﺎﻥ ﺑﺮﺍ&#= 65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﻣﻴﺒﺎﺷﺪ. &= #64400;ﻪ ﺣُﺠّﺖ ﻳﺎﻭﺳA= 268;ﻠﻪ ﺣﺞّ ﺃﮐﺒﺮ ﻠﻮ&#= 64400;ﻰ ﺁﻧﺎﻥ،ﮐﻪ ﻭﻯ &#= 65191;ﻮﺩ ﻧﻴﺰ ﻓﺮﺯﻧﺪ ﺣ&= #65204;ﻦ،ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺍ&= #65251;ﺎﻡ ﺯﻣﺎﻥ ﻣﻮﺭﺩ ﺍ&= #65255;ﺘﻈﺎﺭ ﺷﻴﻌﻴﺎﻥ، ﻫﻢ &#= 65165;ﮐﻨﻮﻥ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮ&= #65165;ﻯ شهود ششم ﺳﺎﻟ= ﮑﺎﻥ،ﻭ ﻧﻴﺰ ﻫﺮ ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻋﺎﻣﻞ،ﻭﻧﻴﺰ = 5251;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65193;ﺭ</span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ،ﺁﺧﺮ᥾= 7;ﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261;ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺍ&= #65251;ﺎ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻏ&= #65166;ﻳﺐ، ﺑﺎ ﻋﻤﺮ ﻳﻚ ﻫﺰ= ﺍﺭ ﻭﺩﻭﻳﺴﺖ ﺳﺎﻝ &= #64400;ﻪ ﺯﻧﺪﻩ ﻭﺯﻥ ﺑﭽ&= #65258; ﺩﺍﺭﺩ،ﻳﻚ ﺗﻮ= 5247;ﺪ ﺳﻤﺒﻮﻟﻴﮓ ﻭﻏ&#= 65268;ﺮ ﺟﺴﻤﺎ</span><span lang=3DAR-SA>ﻧﻰ = ﺑﻮﺩﻩ،ﮐﻪ ﺍﻣﺎﻡ ﻋﺴﮑﺮﻯ &= #65169;ﻴﺎﻥ ﺩﺍﺷﺖ. ﮐﻪ ﺗﻨﻬ= ﺎ ﺳﻪ ﺣﺪﻳث ﺍﺯ ﺗ&= #65262;ﻟﺪ ﺍﻭ ﺁﻣﺪﻩ،ﮐﻪ &#= 65259;ﺮﺳﻪ ﻏﻴﺮ ﻭﺍﻗﻌﻰ،= 5169;ﻠﮑﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻫﺴ&#= 65176;ﻨﺪ. ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﻃ&= #65166;ﻟﺒﺎﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ،= 5169;ﻌﺪ ﺍﺯ ﺍﻣﺎﻡ ﻋﺴﮑ&= #65198;ﻯ،ﻣﻴﺒﺎﻳﺴʋ= 74; ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ ﻭﻗﺎﺋﻢ ﺯﻣﺎﻥ &= #65191;ﻮﺩ ﺳﺎﻟﻚ،ﺍﺯ ﺧﺪ= 5165;ﻭﻧﺪ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ. = ﻭﺩﺭ ﺭؤﻳﺎ ﺷﻨﺎﺧﺘ= 5258; ﺷﻮﺩ، ﺗﺎ ﺑﻮﻯ &= #65169;ﺮﺳﺪ. ﻭﭘﻴﻤﺎﻥ ﺳﻠﻮ&#= 65241; ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﺎ = ﺍﻭ ﺩﺍﺷته ﺒﺎﺷﺪ. &#= 65267;ﻌﻨﻰ ﺗﺎﻭﻗت ﺸﻬﻮﺩ &#= 65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس،@= 400;ﻪ ﺷﺸﻤﻴﻦ ﺷﻬﻮﺩ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﻓﺮﺍﻭﺍﻥ ﺍﺣﺎ&#= 65193;ﻳث ﻣﺮﺑﻮﻁ ﺑﻘﺎﺋ&#= 65250; ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺭ&= #65165;،ﺩﺭﺗﻔﺴﻴﺮʋ= 65;ﺕ ﺧﻮﺩ ﺩﺍﺭﻡ. ﻭﻟ= ﻰ ﻗﺎﺋﻢ ﻣﻮﺭﺩ ﺍ&= #65255;ﺘﻈﺮ ﺳﺎﻟﮑﺎﻥ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﺍﺳﺖ،ﻭﻣﻬﺪﻯ = 5251;ﻮﻋﻮﺩ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5165;ﻭﻝﺍﻟﺰﻣﺎﻥ᥽= 5;ﻮﻉﻓﻮﻕﺑﺸﺮﻯ&= #65165;ﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻫﺮ&= #64380;ﻪ ﺩﺍﻧﺸﻤﻨﺪ ﻭﻓ&#= 65268;ﻠﺴﻮﻑ ﻭﺣﺘﻰ ﻣﺘﺨﺼﺺ &= #65227;ﺮﻓﺎﻥ ﻧﻈﺮﻯ ﻫﻢ ﺑﺎﺷ&= #65194;، ﮐﻪ ﺷﻨﻴﺪﻧﻰ ﻫ&= #65166; ﻭ ﮔﻔﺘﻨﻰ ﻫﺎﻯ = ﻋﺮﻓﺎﻧﻰ ﻭﺻﻮﻓﻴﺎﻧﻪ ﺩ&#= 65165;ﺭﺩ،ﻭﻟﻰ ﻋﺮﻓﺎﻥ ﻭﺣﮑﻤ&#= 65174; ﻋﻤﻠﻰ ﺑﺎ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﺍﻟﻬی ﻨﺪﺍﺷﺘ= 5258;، ﮐﻪ ﺑﭽﺸﻢ ﺩﻝ ﺩ= ﺭ ﺭؤﻳﺎ ﺩﻳﺪﻩ ﺑ&#= 65166;ﺷﺪ،ﻫﻤﮕﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﺭﻭﺍﻥ ﺁﻧﺎﻥ، &#= 65259;ﻤﭽﻨﺎﻥ ﻣﻤﻠﻮ ﺍﺯ ﻋﻘﺪ&= #65257; ﻫﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ﻣﻔᥴ= 6;ﺳﺪ، ﻭﮔﻨﺎﻫﺎﻥ ﭘﻴ&#= 65208;ﻴﻦ ﻭﺻﻔﺎﺕ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭﺧﻮﺩﻓﺮﻳﺒﻰ &#= 65259;ﺎﻯ ﺑﺰﺭﮔﻰ ﺍﺳﺖ. ﮐ= ﻪ ﻧﺪﺍﻧﺴﺘﻪ ﺍﺳ&#= 65268;ﺮ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﻋ&= #65240;ﺪه اﻯ،ﻭﻣﻔﺎﺳﺪ A= 165;ﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍ&= #65197;ﺍﺩﻩ ﻭﺧﻮﺍﺳﺘﻬﺎﻯ &#= 65165;ﻭ،ﻣﺎﺩﺍﻡ ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﻚ = ﻣﻮﻓﻖ ﺑﺎﺷﺪ،ﻧﺪﺍﻧA= 204;ﺘﻪ ﺩﺭﮐﺸﺎﮐﺶ ﻫﻤ&#= 65166;ﻥ ﻋﻘﺪﻩ ﻫﺎ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺻﺎﺣﺐ ﺧﻮﺩ&= #65197;ﺍ ﻣؤﻣﻦ ﻭﻧﻴﮑﻮ &#= 65191;ﺼﺎﻝ ﻭ ﺍﻟﻬﻰ ﻭﺍﻧﻤ&= #65262;ﺩ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺧﻮ= ﺩ ﺑﺎﻋث ﻏﺮﻭﺭ ﻭ&#= 65175;ﮑﺒّﺮ،ﻭﻣﺰﻳ= ;ﺪ ﻗﻬﻘﺮﺍﻯ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﮕﺮﺩ&#= 65193; . ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ= ﺍﻭ ﻧﺘﻴﺠﻪ ﺻﻔﺎﺕ &= #65187;ﻘﻴﺮ ﻭﺣﻴﻮﺍﻧﻰ ﺳﺎ&#= 65267;ﺒﺮﻧﻴﺘﻴﻚ ﻭﻣﻠﮑﻪ ﺷﺪﻩ،= 5193;ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﺪﻭﻥ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭﺗﺨﻠﻴﻪ &#= 65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﻣ&= #65228;ﺎﻳﺐ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ&#= 65255;ﺎﺭﺳﺎﺋﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﺣﻴ&= #65262;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻫ= 5198;ﮔﺰ ﻫﻴﭻ ﻗﺪﻣﻰ ﺑﺴ&= #65262;ﻯ ﺧﺪﺍ ﺑﺮ ﻧﺪﺍﺷ&= #65176;ﻪ،ﮐﻪ ﻋﻘﺐ ﺭﻭﻯ ﻫﺎﻯ = ﺑﻴﺸﺘﺮﻯ ﺑﻨﺎﻡ ﻓﺴﻖ ﻳﺎ = ﭘﺴﻚ ﺭﻭﻯ ﺩﺍﺭﺩ. ﮐﺮ= ﺩﺍﺭﻫﺎ ﻭﮔﻔﺘﺎﺭﻫﺎﻯ &#= 65165;ﻧﺴﺎﻥ ﺗﺤﺖ ﺗﺄثیر ﭘA= 256;ﺪﺍﺭﻫﺎﻯ ﺍﻭ ﺍﺳﺖ ﮐﻪ ﺑﺎ= ﺯﻳﭽﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65227;ﻘﺪﻩ ﺩﺍﺭ ﻭﻫﻮﺳﺒﺎ&#= 65199; ﻭﺣﻴﻮﺍﻥ ﺻﻔﺖ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﺮﭼﻪ ﺑﻌﻤّﺪ &#= 64404;ﻔﺘﺎﺭی ﺰﻳﺒﺎ ﻭ ﮐﺮﺩﺍ&= #65197;ﻯ ﻣؤﺩﺑﺎﻧﻪ ﺑﻮ= 5193;ﻩ ﺑﺎﺷﺪ،ﺑﺎﺯ ﻫ= 5252;ﺎﻥ ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﺗ&= #65224;ﺎﻫﺮ ﺍﺳﺖ. ﻭ ﺗﮑﺒﺮﻯ= ﺩﺭﻇﺎﻫﺮ ﺗﻮﺍﺿﻊ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺍﺧﻠﺎق ﺬﺍﺗ= 5264; ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ = ﻧﻤﻴﺪﻫﺪ. ﭼﻮﻥ ﺷﺒﻴﻪ ﺍﺧ&= #65248;ﺎﻕ ﺩﻳﮕﺮﺍﻥ ﻭﻫﻢ &= #65197;ﻧﮓ ﺟﻤﺎﻋﺖ ﺷﺪﻩ،= 5261;ﻧﻪ ﻫﻢ ﺭﻧﮓ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬی ﺟﻤﻊ ﺑﺎ&#= 65251;ﺮﺍتب اﻟﻬﻰ ﮔﺮﺩﻳﺪ= 5257;،ﻭﺟﻢ ﺷﺪه ﻮ ﻓﺮّ ﻓﺮ&#= 65267;ﺪﻭﻧﻰ ﻭﺗﺎﺝ ﺷﺎهی اA= 247;ﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩﻳﺎﻓته ﺒA= 166;ﺷﺪ. ﻃﻤﻊ ﻭ ﺣﺮﺹ ﻭﺯ= ﻳﺎﺩﻩ ﺧﻮﺍﻫﻰ ﻭﺯﺭﺍ&#= 65255;ﺪﻭﺯﻯ،ﻭ ﻟﺸﮑﺮﻳﺎﻧﻰ ﺷ&#= 65268;ﻄﺎﻧﻰ ﺍﺯ ﺻﻔﺎﺕ ﺯﺷﺖ&= #1548;ﮐﻪ ﺳﺎﻟﻚ ﺑﺎ ﺍﻧﺪ&= #65241; ﺗﻮﺟّﻬﻰ ﺑﺪﺍ= 5255;ﻬﺎ ﺁﺷﻨﺎ ﻣﻴﮕﺮﺩ&#= 65193;. که ﻤﻮﺍﻧﻊ ﻋﻤ= 5194;ﻩ ﻧﺠﺎﺕ ﺭﻭﺡ ﺍﺳ&= #65174;. ﺣﺘﻰ ﺍﮔﺮ ﺳﺎﻟ&= #65242; ﺑﺪﻭﻥ ﺗﺰﮐﻴﻪ &= #65169;ﺎﺷﺪ،ﮐﻪ ﻋﻤﻠﺎ ﻣﻨﺎﻓﻖ &= #65169;ﺎ ﭘﻴﺮ ﻭﺧﺪﺍﻭﻧ&#= 65194;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺧﻮﺍﻫﺪ ﺑ= ﻮﺩ،ﻭﻣﻄﻠﻘﺎ ﻧﻤﻴﺘﻮﺍﻥ ﭘﺎ&#= 64400;ﺴﺎﺯﻯ ﺭﻭﺍﻥ ﮐﺮﺩ. ﻭﺗ= ﻨﻬﺎ ﺩﺭﺳﺎﻟﮑﺎﻥ، = 5165;ﺻﻄﻠﺎﺣﺎ ﺗﺮﺍﺯﻭﻯ ﺍﻟﻬ&#= 65264;، ﺑﻴﻦ ﻣﺤﺎﺳﻦ ﻭ&= #65251;ﻌﺎﻳﺐ ﻣﻌﻴﺎﺭ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﭘﻴﺸﺮﻓﺖ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﻬﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ&#= 1548;ﻭﺍﻟّﺎ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﮐﻮﭼﮑﺘﺮﻳﻦ ث= 608;ﺍﺑﻰ ﻧﺰﺩ ﺧﺪﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ، ﺑﺎ ﻫﺮ ثوﺍﺑﻰ &#= 65235;ﻮﺭﺍ ﭘﺎﺩﺍﺵ ﻣﺎﺩﻯ &= #65251;ﻮﺭﺩ ﻧﻈﺮﺵ ﺍﺯ ﻣﺎﻝ = ﻭ ﺳﻠﺎﻣﺘﻰ ﻭ ﺗﻮ&= #65235;ﻴﻘﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺧ&#= 65166;ﻧﻮﺍﺩﮔﻰ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. که ﺘﺎﺯﻩ ﺧﻮﺩ &#= 65251;ﺼﻴﺒت ﻮﺧﻄﺮ ﺗﺎﺯه ا= 5263; ﺑﺮﺍی ﺴﺘﻤﮕﺮ= 5263; ﺑﺨﻮﺩ ﻭﺩﻳﮕﺮ&#= 65165;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﻤﺎﻡ ﺍﺣﮑﺎﻡ ﻗﺮﺁﻧ&#= 65264; ﻭ ﺍﺣﺎﺩﻳث ﭘﻴ&#= 65166;ﻣﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﻭﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5193;ﺭ ﻣﻮﺭﺩ ﻣؤﻣﻦ ﺍ&#= 65203;ﺖ. ﻭﻣؤﻣﻦ ﺳﺎﻟﻚ &#= 65165;ﻭم کننده ﻭﻟﺎﻳت اﺳﺖ،ﻭﮐﺎﻣﻠʋ= 66;ﻥ ﺍﻣّﻰ ﻳﺎ ﺍُم= 17; اﻟﻤؤﻣﻨﻴﻦ ﺷA= 194;ﻩ ﻫﺴﺘﻨﺪ. ﻭﻧﻪ ﺩ= ﻳﮕﺮﺍن ﻮﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ، ﻣﻌﻴﺎﺭ ﺑﺎﺯ ﮐ&= #65198;ﺩﻥ ﺣﺴﺎﺑﻰﻧﺰﺩ ﺧ&#= 65194;ﺍﻭﻧﺪ. ﺩﺍﺷﺘﻦ ﻭﻟﺎﻳ&#= 65174; ﺳﻠﻮﮐﻰ،ﻳﻌﻨA= 264; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯ&#= 65255;ﺪﻩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ. ﻭﻧﻪ ﺧﺎﻧ= ﻘﺎه ﻫﺎ ﻭ ﺣﺘﻰ ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻏ&= #65268;ﺮ ﻣﻨﺎﺳﺐ ﺷﺨﺺ. ﭼ= ﻪ ﺭﺳﺪ ﺑﻤﺬﺍﻫﺐ &= #65239;ﺸﺮﻯ ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ &= #65165;ﺑﻠﻴس ﺩﺭ ﺗﻠﺒﻴس ﻭ ﻟ&= #65170;ﺎس ﮐﺎﺫﺏﺭﻭﺣﺎﻧ= 5268;ّﺖﻭﺍﻧﺒﻠﻴﺴ= ;ﻴﺎﻥﺯﻣﺎﻥ. <span style=3D'mso-spacerun:yes'> </span>ﺧﺎﻧʌ= 40;ﺎه ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65193;ﺭﮔﺬﺷﺘﻪ ﭼﻮﻥ ﻣﺬﺍﻫﺐ ﻗ&= #65208;ﺮﻯ،ﺩﺭ ﺣﮑﻢ ﺍﺣﺰﺍﺏ ﺳ&= #65268;ﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻫ&= #65204;ﺘﻨﺪ، ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﺻ= ﺪﺩ ﻏﻠﺒﻴﻪ ﺑﺮﺩﻳ&#= 64405;ﺮﺍﻥ،ﻭ ﺍﻧﺠﺎﻡ ﺍﺋﺘﻠ&#= 65166;ﻓﺎﺕ ﻭﺍﺗﺤﺎﺩﻫﺎﻯ &#= 65251;ﻮﻗّﺖ ﺳﻴﺎﺳﻰ، ﺑﺮﺍ= 5263; ﻏﻠﺒﻪ ﺑﺮﺣﺮﻳ&#= 65236;ﺎن اﺳﺖ. ﮐﻪ ﺭﺑﻄﻰ = ﺑﺨﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺪﺍ&#= 65197;ﻧﺪ . ﻭﺟﺰ ﮔﻨﺎه ﭙﺮ= ﻭﺭﻯ ﺑﻴﺸﺘﺮ،ﻭ ﺩﺍ= 5229; ﺗﺮ ﮐﺮﺩﻥ ﺟﻬﻨ&= #1617;ﻢ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺯﻳﺮﺍ ﺣﮑﻮﻣﺖ ﺧﻮﺍﻫ&#= 65264; ﻭﺗﺤﮑّﻢ ﻭﺑﺮ= 5175;ﺮﻯ ﺟﻮﺋﻰ ﻭ ﺳﺘﻤﮑ&= #65166;ﺭﻯ ﺑﻨﺎﻡ ﺧﺪﻣﺖ ﮔ&= #65196;ﺍﺭﻯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋ&#= 65166;ﻣﻞ ﮔﻨﺎﻩ،ﺑﺮﺍﻯ = 5239;ﻬﻘﺮﺍﻯ ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻣﺮ&#= 65193;ﻡ ﺁﺯﺍﺭﻯ ﺍﺳﺖ ﻭ&= #65165;ﻟّﺎ ﺣﻠﺎﻝ ﻭﺣﺮﺍﻡ&#= 1548;ﻳﺎ ﻭﺍﺟﺐ ﻭ ﻣﺴﺘﺤ&= #65168; ﻭﻣﮑﺮﻭﻩ ﻭ ﻏﻴ&= #65198;ﻩ ﺩﻳﻨﻰ،ﺗﻨﻬﺎA= 169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮ&#= 65185; ﺍﺳﺖ، ﻭﺑﺪﺳﺘ= 5262;ﺭ ﭘﻴﺮ ﺯﻧﺪﻩ،ﻭ= 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻭﻧﻪ ﺣﺘﻰ ﺁﻧﭽﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﻭﺍﻭﻟﻴﺎﻯ ﺩﺭ&#= 64404;ﺬﺷﺘﻪ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﮔﻔﺘﻪ ﺑﺎ&= #65207;ﻨﺪ. ﻭﺩﺍﺳﺘﺎﻥ ﺁﻧ&#= 65260;ﺎ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﻟﺰﻭﻡ ﺍﻃﺎ&= #65227;ﺖ ﺍﺣﺎﺩﻳث ﭘﻴﺎ= 5251;ﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﺩﺭ &= #65175;ﻤﺎﻡ ﻣﺬﺍﻫﺐ ﺗﺼﻮﺭ &= #65169;ﺎﻃﻞ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺣﺘ= ﻰ ﺭﻋﺎﻳﺖ ﮐﺎﻣﻞ &= #65153;ﻧﻬﺎ،ﺟﺰ ﺷﺮﻙ ﻭ ﺟﻬﻨﻢ ﭘ= ﺮﻭﺭﻯ ﻭﻗﻌﺮ ﺟﻬﻨﻢ، &#= 65203;ﺮﻧﻮﺷﺖ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﺨ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﺸﺘﺎﺭ&= #65259;ﺎﻯ ﺑﻨﺎﻡ ﺩﻳﻦ ﻭﻣ&= #65196;ﻫﺐ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻗﺎﺗﻞ ﻭﻣﻘﺘﻮﻝ ﺟﻬﻨ&#= 1617;ﻤﻰ ﻫﺴﺘﻨﺪ. ﺍﺗﺤﺎ&= #65193; ﻧﺎﻣﻘﺪّس ﻋﻘA= 194;ﻩ ﻫﺎﻯ ﻓﺮﺩﻯ،ﻭ &#= 65165;ﺋﺘﻠﺎﻑ ﻋﻘﺪﻩ ﻫﺎﻯ ﺟﻤ&= #65228;ﻰ ﺟﺰ ﺳﺮﻋﺖ ﻗﻬﻘ&= #65198;ﺍﻫﺎﻯ ﺟﻬﻨﻤﻰ ﺭﻭﺡ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ. ﻭﺗﻨﻬﺎ = ﺑﺎ ﺗﺰﮐﻴﻪ ﻭﺟﻤﻊ &= #65261; ﺍﺗﺤﺎﺩ ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263;، ﻣﻘﺒﻮﻝ ﺍﻟﻬﻰ &= #65255;ﻴﺴﺖ. ﺗﻤﺎﻡ ﻭﺍﮊﮔﺎ&#= 65253; ﺩﻳﻨﻰ، ﺳﺮﺍﺳ= 5198; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﺻﺎﺩﻕ &= #65165;ﺳﺖ. ﻭﺩﺭﺩﻳﮕﺮﺍﻥ &#= 65183;ﺰ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻭ = ﮐﺞ ﻓﻬﻤﻰ ﻭ ﺑﺪﻓﻬ&= #65252;ﻰ ﻧﻴﺴﺖ. ﻣثلا ﻧ= 5252;ﺎﺯ ﺻﻠﺎﺕ، ﺗﻨﻬﺎ &#= 65169;ﻤﻌﻨﻰ ﺻله ها ﻭ ﺍﺭﺗA= 170;ﺎﻁ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺳﺎﻟﻚ،ﺑﺎ ﻣﺮ= 5165;ﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭼﻪ ﺩﺭ ﻧﻤﺎﺯ ﻭ= ﻳﺎ ﺩﺭ ﻫﺮ ﮐﺎﺭ ﺩﻳ= ﻨﻰ ﺩﻳﮕﺮ. ﻭﺣﺘﻰ ﻭ= ﻗﺘﻰ ﮐﻪ ﻫﻴﭻ ﻋﺒﺎﺩ&= #1578;ی اﻧﺠﺎﻡ ﻧﻤﻴﮕ= 5268;ﺮﺩ. ﻭﻟﻰ ﺳﺎﻟﻚ ﻫﻤ&= #64381;ﻨﺎﻥ، ﺑﺎﺗﺨﻴل ﺼﻮﺭ= 5173; ﭘﻴﺮ ﺧﻮﺩ،ﻭﻳ= 5166; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ، ﺩﻳﺪﺍﺭ ﻣﻌﻤﻮ&#= 65247;ﻰ ﮐﻌﺒﻪ ثوﺍﺏ ﺩ= 5165;ﺭﺩ. ﮐﻪ ﮐﻌﺒﻪ ﺳﺎﻟ&= #65242;، ﺗﻨﻬﺎ ﺻﻮﺭﺕ ﭘ&= #65268;ﺮﺍﻟﻬﻰ،ﻳﺎ ﺷﻬﻮﺩﺁﺧﺮﺍﻭ &#= 65251;ﻴﺒﺎﺷﺪ. ﺍﺭﺍﺩﻩ ﺳﺎﻟﻚ &= #65175;ﻨﻬﺎ ﺍﺭﺍﺩه ﻣﻮﺭﺩ &#= 65193;ﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﺣﺘﻰ ﺍﺭﺍﺩﻩ ﺑﺎﻃﻞ &= #65203;ﺎﻟﻚ،ﺟﺎﻯ ﺍﺳﺘﻐﻔﺎﺭ ﺩﺍ&#= 65163;ﻢ ﻫﺴﺖ. ﻭﻟﻰ ﻫﻴﭻ= ﺗﻮﺑﻪ ﻭ ﺍﺳﺘﻐﻔﺎﺭﻯ &= #65165;ﺯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;،ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﻫﻴ= 4379; ﺩﻋﺎﺋﻰ ﺑﺨﺪﺍ &= #65261; ﺁﺳﻤﺎﻥ ﻧﻤﻴﺮ&#= 65203;ﺪ. ﺑﻠﮑﻪ ﺑﺼﻮﺭﺕ &= #65193;ﻋﺎ ﮐﻨﻨﺪﻩ ﮐﻮﺑﻴ&#= 65194;ﻩ ﻣﻴﺸﻮﺩ. ﻳﻌﻨﻰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺻﻮﺭﺕ ﻧﻮﻋʌ= 64; ﺑﺸﺮﻯ ﺍﻭ ﺭﺍ ﺣﻴﻮﺍﻧ&= #65264; ﺗﺮ ﻣﻴﮑﻨﺪ. ﺯﻳ= ﺮﺍ ﺷﺮﻙ ﮐﺮﺩﻩ ﮐﻪ = ﻏﻴﺮ ﻭلیّ اﻟﻬﻰ ﻭʋ= 91;ﺪﺍﻭﻧﺪ ﺭﺍ ﺩﺭ ﻫﺮ ﺁﺧﻮ= ﻧﺪ ﻭﻣﺪﻋﻰ ﺩﻳﻦ ﺷ&= #65256;ﺎﺳﻰ ﺗﻘﻠﻴﺪ ﻧﻤﻮﺩ&#= 65257;. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ، ﻫﺮﮐﻪ ﺭﺍ ﺩﻭﺳ&= #65174; ﺑﺪﺍﺭﻯ ﻭ ﺑﺎﻭ&= #65197;ﮐﻨﻰ،ﻭ ﺗﻘﻠﻴﺪ ﺩﻳﻨﻰ &= #65255;ﻤﺎﺋﻰ ﺍﻭ ﺭﺍ ﭘﺮﺳﺘﻴ&= #65194;ه اﻯ ﻭ ﺷﺮﻳﻚ ﻭﻟ&= #65166;ﻳﺖ ﺧﺪﺍ ﻭﺧﻮﺩ ﺧﺪ&= #65165; ﺗﺮﺗﻴﺐ ﺩﺍﺩﻩ &= #65165;ﺳﺖ. ثوﺍﺑﻬﺎﻯ ﺳﺎA= 247;ﮑﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺫﺭّﻩ ﺫﺭّﻩ= ; ﺟﻤﻊ ﻣﻴﮕﺮﺩﺩ، ﻭ ﺁ&#= 65255;ﮕﻬﻰ ﻳﻚ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ ﻣﻴﺸﻮﺩ. ﻭ ﺩﺭﺍ= ﻭﻟﻴﺎﻯ ﭘﺎﻳﺎﻥ ﺩﺍﺩﻩ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﺧﺪﻣﺎA= 173; ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﺫ&= #65191;ﻴﺮﻩ ﺁﺧﺮﺕ ﺁﻧﺎﻥ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺑﺮﺍﻯ ﺗﻮﻟ&= #65194; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ،ﺩﺭ ﻓﺼﻞ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﻣﺘﻮﻟﺪ ﺷﻮﺩ. ﮐ= ﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺩﺍﺭﺩ،ﮐﻪ ﺗﻮ= 5165;ﻥ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65197;بّ ﺮﺣﻤﺎﻥ ﺭﺍ ﺷﺎ&= #65267;ﺴﺘﮕﻰ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﻭﺗﻨﻬﺎ = ﺍﺭﺍﺩﻩ ﺳﺎﻟﻚ ﺩﺭ ﺍﺭﺍ&= #65193;ﻩ ﻧﮑﺮﺩﻥ،ﻭ ﺍﺧ= 5176;ﻴﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ &= #65193;ﺍﻭﻃﻠﺒﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ ﺍﺟﺒ&#= 65166;ﺭﻯ،ﮐﻪ ﺍﺯ ﺗﺮس ﻭﻏﻴﺮ &= #65193;ﺍﻭﻃﻠﺒﺎﻧﻪ ﻭ ﻏﻴﺮ ﻋﺎﺷﻘﺎ&= #65255;ﻪ ﻳﺎﺻﺒﻮﺭﺍﻧﻪ &#= 65169;ﻮﺩﻩ ﺑﺎﺷﺪ. ﺍﺟﺮﺍﻯ = ﺍﺭﺍﺩﻩ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺟ&= #65198;ﺍﻯ ﺍﺭﺍﺩﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ،ﻭ ﺍﺭﺍﺩ= 5257; ﺷﺨﺺ ﺳﺎﻟﻚ ﻧﻴ&= #65204;ﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔ&= #65166;ﻗﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﻟﺨ&= #65220;ﺎ ﺩﺳﺘﻮﺭﻯ ﺩﺍﺩ&#= 65257; ﺑﺎﺷﺪ. ﻣﻬﻢ ﺍﻃ= ﺎﻋت اﺳﺖ،ﻭﻧﻪ ﻣﻮA= 215;ﻮﻉ موﺭﺩ ﺍﻃﺎﻋﺖ. &#= 65153;ﻧﭽﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺏ ﻭ&= #65255;ﻴﮑﻮ ﻣﻴﺪﺍﻧﺪ، ﺑﺮ= 5187;ﺴﺐ ﻋﻘﻞ ﺿﻌﻴﻒ ﻭ ﻗ= ﺪﺭﺕ ﻋﻘﺪﻩ ﻫﺎ ﻭﺍﻧ&= #64405;ﻴﺰﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺣﻴ&= #65262;ﺍﻧﻰ ﺍﻭ ﺍﺳﺖ. ﻭ ﻫﺮ ᤨ= 0;ﺎﺭﻧﻴﮑﻮﺋﻰ ﻫﻢ ﺍﮐﻨﻮﻥ ﺟﻮ&= #65165;ﻧﺐ ﻣﻨﻔﻰ ﺩﺍﺭﺩ. ﻭ= ﻳﺎ ﺑﻌﻬﺪﻫﺎ ﻣﻌﺎ&#= 65267;ب ﺁﻥ ﭘﻴﺪﺍ ﻣﻴﺸ&= #65262;ﺩ. ﻣﺎﻧﻨﺪ ﮐﻤﻚ ﺑ&= #65268;ﻚ ﻣﻌﺘﺎﺩ،ﮐﻪ ﺧ= 5170;ﺮﻯ ﺍﺯﻭ ﺍﻋﺘﻴﺎﺩ &= #65165;ﻭﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴم ﺒﻌﺪ ﺁ&#= 64404;ﺎﻩ ﻣﻴﺸﻮﻳﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻌﺼﻮﻡ ﺍﺯ ﮔﻨﺎﻩ ﺍﺯ ﻧ= ﻈﺮ ﺧﺪﺍﻭﻧﺪ،ﺗﻨA= 260;ﺎ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺩ= ﺭ ﭼﻬﺎﺭ ﺩﻩ ﻣﻌﺼ&= #65262;ﻡ ﻧﻴﺴﺖ. ﻭﻣﻌﺼﻮ&= #65249; ﺩﺳﺖ ﺑﺴﺘﻪ ﻧﻴ&= #65200; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ،ﮐﻪ ﺍﺯ ﻟﺎﻋﻠﺎﺟﻰ &= #1608; ﮔﻨﺎﻫﻰ ﻧﺪﺍﺭ&#= 65193;. ﺑﻠﮑﻪ ﺩﺭ ﻋﺼﻤ&= #65174; ﺧﺪﺍ،ﻭﺗﻌﻬﺪ = 5165;ﻟﻬﻰ ﺑﺮﺍﻯ ﻳﻚ ﺳﺎﻟ&= #65242; ﻭﮐﺎﻣل اﻟﻬﻰ = 5165;ﺳﺖ. که ﻤﻮﺭﺩ ﺣﻔﻆ &#= 65191;ﺪﺍ،ﻭ ﺑﻴﻤﻪ ﺷﺪﻩ ﺑﻬ&= #65208;ﺘﻬﺎ ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ،ﮐﻪ ﻭﻋ= 5268;ﺪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻗ&= #65260;ﻘﺮﺍﺋﻴﺎﻥ ﻭ ﻗﺸﺮﻳّوﻥ ﻣ= 5196;ﻫﺒﻰ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺧ&= #65194;ﺍﻭﻧﺪ ﺩﺭ ﺑﺎﺭﻩ ﻣﺨﻠ&= #65262;ﻗﺎﺕ ﺧﻮﺩ ﺍﺳﺘثناʋ= 63;ﻰ ﻧﺪﺍﺭﺩ. ﺣﺘﻰ ﺍ= ﮔﺮ ﻓﺮﺯﻧﺪ ﭘﻴﺎﻣ&#= 65170;ﺮ ﻭﻳﺎ ﻫﻤﺴﺮ ﺍﻭ = ﺑﺎﺷﺪ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ = ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺯﻧ&#= 65194;ﻩ ﺯﻣﺎﻥ ﺍﺳﺖ، ﮐ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﺪ، ﻫﻤﻪ ﻫﺴﺘﻰ ﺭﺍ = ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺁﻓﺮﻳﺪ&#= 1607; اﻡ. ﭘس ﺩﻳﮕﺮﺍ&#= 65253; ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺂ&= #65255;ﻬﺎ ﺩﺭ ﮐﻤﺎﻝ ﻭﺳﻠ&= #65262;ﻙ ﺑﺮﺳﻨﺪ،ﻭﺍﺯ = 5187;ﻴﻮﺍﻧﻴّﺖ ﺑﺸﺮﻯ ﺑﺎﻟﻮﻫ&#= 65268;ّﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ&= #65153;ﻳﻨﺪ. ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺟﺎم&#= 1593;ه اﻯ ﮐﻪ ﻫﺴﺘﻨﺪ &= #1548; ﺑﺎﻳﺪ ﻗﻮﺍﻧﻴ&#= 65254; ﻭ ﻗﺮﺍﺭﺩﺍﺩﻫ&#= 65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65198;ف ﺠﺎﺭﻯ ﺁﻥ ﺟﺎﻣ&= #65228;ﻪ ﺭﺍ ﺍﻃﺎﻋت کنند. ﻭﻣﻌﺼﻮʌ= 51;ﻴّﺖ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65193;ﺭ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻧﻴﺴﺖ. ﻗﻀﺎﻭﺕ = ﮐﺮﺩﻥ ﺗﻨﻬﺎ ﮐﺎﺭ ﺧﺪ&= #65165;،ﻭﻳﺎ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65193;ﺭ ﻣﻮﺭﺩ ﺩﺍﻭﺭﻯ &= #65203;ﻠﻮﮐﻰ ﺍﺣﻮﺍﻝ ﭼﻨﺪﺳ&#= 65166;ﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﻧﻪ ﺩﺍﻭﺭﻳﻬﺎﻯ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﮐﻪ ﺑﺎﻳﺪ ﻃﺒﻖ = ﻗﻮﺍﻧﻴﻦ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻋﺎﺩﻟﺘﺮﻳﻦ ﻗﺎﺿﻰ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ، ﺑﺪﺗﺮﻳﻦ ﺟﻬﻨ&#= 1617;ﻤﻬﺎﻯ ﺑﻌﺪﻯ ﺭﺍ ﺩﺍﺭ&= #65193;. ﻭﺗﻨﻬﺎ ﺍﮔﺮ ﺩ&= #65261; ﻃﺮﻑ ﻧﺰﺍﻉ ﮐﺴ&= #65264; ﺭﺍ ﺩﺍﻭﺭ ﺗﻌﻴ&= #65268;ﻦ ﮐﺮﺩﻧﺪ،ﺩﺭ ﺣ= 4401;ﻢ ﺩﺭﺳﺖ ﻭ ﭘﺬﻳﺮ&= #65165;ﻯ ﺩﻭ ﻃﺮﻑ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺁﻧﮕﺎﻩ ﻗﺎﺿﻰ &= #65169;ﺎ ﻧﻴّﺖ ﺧﻴﺮ،ﻭA= 193;ﺍﺷﺘﻦ ﺻﻠﺎﺣﻴّﺖ ﻭ ﺍ&#= 65219;ﻠﺎﻋﺎﺕ ﮐﺎﻓﻰ،ﺍﺯ ﺩﺍ= 5203;ﺘﺎﻥ ﺍﺧﺘﻠﺎﻑ ﮔﻨﺎ&#= 65259;ﻰ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;،ﮔﺮﭼﻪ ثوﺍﺑﻰ ﻫﻢ ﻧﺪ= 5165;ﺭﺩ ﮐﻪ ثوﺍﺏ ﻏﻴﺮ &#= 65203;ﺎﻟﮑﺎﻥ ﻓﻮﺭﺍ ﭘﺎﺩﺍﺵ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﻓﺮﺽ ﮐﻨﻴﻢ ﮐﻪ = ﻣﻴﮕﻮﻳﻨﺪ،ﺍA= 197;ﺍﺩﻩ ﻣﻄﻠﻖ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﻳ&= #65166; ﻗﺒﻮﻝ ﺗﻔﺎﻭﺕ &= #65165;ﺳﺖ،ﺁﻧﮕﺎﻩ ﻳﻚ ﺣﮑﻢ ﺟﺎﻫﻠ&= #65166;نه ﻮﻋﺎﻣﻴﺎﻧﻪ ﺑ&#= 65268;ﺸﺘﺮ ﻧﻴﺴﺖ. که ﺒﺎﻟ&#= 65156;ﺧﺮﻩ ﺍﻳﻦ ﺍﺗﺤﺎﺩ ﺍ&= #65255;ﮕﻴﺰﻩ ﻫﺎ ﺍﺳﺖ ﻭﺑﻰ ﺗ= ﻔﺎﻭﺗﻰ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺟﻬ= ﺎﻟﺖ ﻭﻧﺎﻓﻬﻤﻰ ﺩﺭ &= #64400;ﺎﺭﻣﺎﻫﺎی ﺁﻧﻬﺎ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ،ﺑﺎ ﻗﺘﻞ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﺧﻮﺩ،ﺩﺭ ﺍﺳﺘ= 5216;ﻌﺎﻑ ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ &= #65215;ﻤﻦ ﺍﻳﻨﮑﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻰ ﺗﻔﺎﻭﺗﻰ ﻧﺪﺍ&#= 65197;ﺩ، ﻭﺑﻰ ﺍﺭﺍﺩﮔﻰ &= #65255;ﻤﻰ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﺍ= ﺭﺍﺩﻩ ﮐﺴﺐ ﺗﮑﺎﻣﻞ ﺭ&= #65165; ﺩﺍﺭﺩ. ﮐﻪ ﺩﻭﺭ= ﺍﺯ ﻫﻤﻪ ﺍﻧﻮﺍﻉ ﺍ&= #65197;ﺍﺩﻩ ﺍﻧﺴﺎﻧﻬﺎ،ﺩA= 197; ﺍﻣﻮﺭ ﺩﻧﻴﻮﻯ &= #65261; ﻋﻘﻴﺪﺗﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ ﻭﻏﻴﺮﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ . ﺩﺭ ﻭﺍﻗع ﺍﺭﺍ= ﺩﻩ ﺁﺯﺍﺩ ﻭ ﺑﻰ ﺗﻔ= ﺎﻭﺗﻰ ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ&#= 1548;ﻋﻤﻠﺎ ﺃﺳﻴﺮﺍﻧﮕﻴﺰ= 5257; ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ. = ﺯﻳﺮﺍ ﻫﺪﻓﻬﺎﻯ ﺩﺭ ﻣ&= #65240;ﺎﺑﻞ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳ&#= 65166;ﻟﻚ، ﺍﺗّﺤﺎﺩ ﻓﻮﺭ= 5263; ﺑﺮﺧﻰ ﺍﻧﮕﻴﺰ&#= 65257; ﻫﺎ ﻃﺎﻟﺐ ﺁﻥ ﻫ= ﺪﻑ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197; ﺭﻭﺍﻥ ﻭﺫﻫﻦ ﻭ&= #65199;ﺑﺎﻥ ﻭﺭﻓﺘﺎﺭ ﺍﻧﺴ&#= 65166;ﻥ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. = ﭘس اﻧﺴﺎﻥ ﺃﺳﻴﺮ &#= 65259;ﺪﻓﻬﺎﻯ ﺩﻧﻴﻮی اﺳﺖ،ʄ= 00;ﻪ ﻫﺪف همه ﺍﻧﮕʌ= 68;ﺰﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﺩ= ﺭﻫﺮﺍﻧﺘﺨﺎﺏ ﺍﻧﺴﺎﻥ،ﺑﺮﺍA= 263; ﺍﺟﺮﺍﻯ ﺍﺭﺍﺩ&#= 1607; اﻯ،ﺩﻟﺎﺋﻞ ﻭA= 251;ﻮﺟﺒﺎﺗﻰ ﺑﺎﻋث ﺃﺧﺬ ﺗﺼ&#= 65252;ﻴﻢ ﻭ ﺍﺭﺍﺩﻫﺎﻭ ﻣ&= #65268;ﺸﻮﺩ. ﻭﻟﻰ ﺭﻋﺎﻳﺖ ﺁ&= #65255;ﻬﺎ ﺍﻟﺰﺍﻣﻰ ﻧﻴﺴ&#= 65174;. ﺑﻠﮑﻪ ﻧﻮﻋﻰ ﭘ&= #65268;ﺸﻨﻬﺎﺩ ﻭ ﻫﺪﺍﻳﺘﻰ ﺍﺯ = ﺁﻥ ﻋﻮﺍﻣﻞ ﻫﺴﺘﻨ&#= 65194;. ﻭﺍﮔﺮ ﺍﻟﺰﺍﻣ&#= 65264; ﺑﻮﺩ،ﺁﻧﮕﺎﻩ = 5165;ﺭﺍﺩﻩ ﺃﻣﺮﻯ ﻃﺒﻴﻌﻰ &= #65169;ﻮﺩﻩ،ﻭ نه اﻧﺘﺨﺎﺏ. ﻭ= 5267;ﺎ ﮐﺎﺭﺑﺮﺩ ﻋﻘﻞ &= #65261;ﻣﺼﻠﺤﺖ ﻫﺪﺍﻳﺖ،ﻭﺩﻟA= 166;ﺋﻞ ﻣﻮﺟﺐ ﺑﺮﺧﻰ ﻋ&= #65262;ﺍﻣﻞ ﺧﺎﺭﺟﻰ ﺍﺳﺖ،= 4400;ﻪ ﺗﺤﺮﻳﻚ ﮐﻨﻨﺪ&#= 65257; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65193;ﺍﺧﻠﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﻋﻘﺪﻩ ﻫﺎ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺍﺭﺍﺩﻩ ﮐﻪ ﺑﺎ = ﻳﻚ ﻣﺤﺮﻙ ﻭﺍﻧﮕﻴ&#= 65200;ﻩ ﺩﺭﻭﻧﻰ ﺷﺮﻭﻉ &= #65251;ﻴﺸﻮﺩ،ﺗﺎ ﺣﺮﮐﺖ ﻭﺍﻧﺠﺎ&#= 65249; ﮐﺎﺭﻯ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﺩﺳﺖ ﺑﺪﻫﺪ ﻭ ﺍ= ﻧﺘﺨﺎﺏ ﺯﻭﺩﺗﺮ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ. ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺃﻣﺮ ﺍﻧﺘﺨ&= #65166;ﺏ ﺩﺭ ﺣﻴﺮﺕ ﻭ ﺳﮑ= ﻮﻥ ﻣﻴﻤﺎﻧﺪ. ﺩﺭ ﺍ= ﻳﻨﺠﺎ ﺍﺣﺴﺎس ﻣﻴﺸﻮ= 5193;، ﮐﻪ ﻧﺼﻒ ﺩﻟﻴﻞ = ﺍﻧﺘﺨﺎﺏ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65193;ﺍﺧﻠﻰ ﺍﺳﺖ. ﻭﻧﺼﻒ ﺩﻳ= ﮕﺮ ﮐﺸﺶ ﺑﺴﻮﻯ ﺧﻮ&= #65193; ﻫﺪﻓﻬﺎﻭﺳﻮﮊ= 5257; ﻫﺎﻯ ﻣﻮﺭﺩ ﻧﻈ&= #65198; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻇ= ﺎﻫﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳ&= #65254; ﻣﻴﺎﻧﻪ ﻣﺼﻮﻥ &= #65165;ﺯ ﮔﻨﺎﻩ ﺑﺎﻳﺪ ﺑ&= #65166;ﺷﺪ، ﭼﻮﻥ ﺳﻮﮊﻩ ﻫﺎ&= #65263; ﺧﺎﺭﺟﻰ،ﺫﺍﺗA= 166; ﮐﺸﺶ ﺭﺍ ﺑﺴﻮﻯ = ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. ﻭﺍﻳ&= #65254; ﮐﺸﺶ ﺍﺯ ﺑﻴﺪﺍ&= #65197;ﻯ ﻭ ﻓﻌّﺎﻟﻴّﺖ = 5267;ﻚ ﺍﻧﮕﻴﺰﻩ ﺧﻔﺘ&#= 65258; ﻭﻧﻬﻔﺘﻪ،ﺩﺭ = 5255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﮐﻪ ﺫﺍﺕ ﺍ= ;ﻧﺴﺎﻥ ﺑﺪﺍﺋﻰ ﻭ ﻧﺰﺩ&= #65267;ﮑﺘﺮ ﺑﺤﻴﻮﺍﻧﻴّﺖ = 5255;ﻮﻉ ﺑﺸﺮﻯ،ﻟﺒﺮﻳA= 200;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﻋﻘﺪﻩ ﻫA= 166;ﻯ ﺧﻔﺘﻪ ﻭﻧﻴﺎﺯ &= #65261;ﮐﻤﺒﻮﺩﻫﺎﻯ ﺑﻴﺸﺘﺮﻯ،ﻧﺴA= 170;ﺖ ﺑﻴﮑﺪﻳﮕﺮ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﺍﻳﻦ ﺍﻧﮕﻴﺰ&#= 65257; ﻫﺎ ﺍﺯ ﻧﺎﺧﻮﺩ&= #65153;ﮔﺎﻩ،ﺩﺭ ﻭﺍﻗﻊ ﺃﺻﻞ ﻭﺟ&= #65262;ﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 5259;ﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻟﺒﺎس &= #65165;ﻧﺴﺎﻥ ﻧﻘﺸﻰ ﺩﺭ ﺍﻋﻤ&= #65166;ﻝ ﺍﻧﺴﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﺗﻦ ﺍﻧﺴﺎﻥ ﮐﻪ = ﺳﺎﺧﺘﻤﺎﻥ ﺃﺗﻤﻰ ﻭﻣﻮﻟﮑ&#= 65262;ﻟﻰ،ﺩﺭ ﻳﻚ ﻧﻈﺎﻡ ﮊﻧﺘ&= #65268;ﻚ ﭼﻴﺪﻩ ﺷﺪﻩ،ﻭ &#= 65191;ﻮﺩ ﮐﺎﺭ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ،ﺑﺎﺯ ﻣﺴﺌﻮﻝ ﺍﻋﻤﺎ&#= 65245; ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. = ﺫﻫﻦ ﻧﻴﺰ ﮐﻪ ﺧﻮﺩ ﻣ= ﻌﺒﺮﻯ ﺑﺮﺍﻯ ﻋﺒﻮﺭ ﺩ&= #65203;ﺘﻮﺭﺍﺕ ﻭﻓﺮﻣﺎﻧﻬﺎﻯ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﺘﻦ ﻣﻴﺒﺎﺷﺪ. = ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻧﻮﻉ ﻭﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻓﻌﻠ&#= 65264; ﺍﻭﺭﺍ ﺗﺸﮑﻴﻞ &= #65251;ﻴﺪﻫﺪ. ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ،ﻳﺎ ﺟﺎﻥ ﻭﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﺭﻭﺍﻥ ﻭﻧﻔس همه ﺷﺨﺼﻴّﺖ ʋ= 65;ﻧﺴﺎﻥ ﺍﺳﺖ،ﻭﻣﺴﺌﻮA= 245; ﺍﻋﻤﺎﻝ ﺫﻫﻦ ﻭ&= #65175;ﻦ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺗﻮﻟﺪ ﻓﻌﻠﻰ &= #65165;ﻧﺴﺎﻥ،ﻳﻌﻨʌ= 64; ﻭﺭﻭﺩ ﺍﻳﻦ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺑﺼﺤﻨﻪ &= #65199;ﻧﺪﮔﻰ ﺍﺳﺖ،ﮐﻪ ﻟﺒﺎ= 587; ﻧﻮﻋﻰ ﺑﺘﻦ ﺩﺍ&= #65197;ﺩ. ﺣﺎﻝ ﺩﻭ ﺭﺍﻩ ﺩ= ﺭﺑﺮﺍﺑﺮ ﻳﻚ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﻳ= ;ﺎ ﭘﺎﮐﺴﺎﺯﻯ ﻋﻘ&#= 65194;ﻩ ﻫﺎﻯ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺷﻮﺩ،ﻳ= 5228;ﻨﻰ ﻋﺎﻗﻠﺎﻧﻪ ﻋﻤ&#= 1604; کند ، ﻭﺯﻣﻴﻨʌ= 58; ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﺁﻣﺎﺩﻩ ﻧﻤ&= #65166;ﻳﺪ. ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ &= #65193;ﺭ ﻫﻤﺎﻥ ﺳﻄﺢ ﺑﺸ&= #65198;ﻯ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺧ= ﻮﺩ ﻧﻤﺎﻧﺪ. ﮐﻪ ﻗﻬ= ﻘﺮﺍ ﻭﮐﺎﺭﻣﺎﺋﻰ ﻣ&#= 65268;ﺸﻮﺩ. ﻳﻌﻨﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﮊﻧﺘﻴﻚ ﺭﻭحی = 575;ﺳﺖ،ﮐﻪ ﻫﺮچه ﺒﻴﺸﺘﺮA= 187;ﻴﻮﺍنی ﺘﺮ ﮔﺮﺩﻳﺪﻩ،= 5261;ﺍﺻﻄﻠﺎﺣﺎ ﺍﺯ ﺧﺪﺍ ﻭﮐﻤﺎ&= #65247;ﺎﺕ ﻭﺍﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﻭﺭ ﺷﺪﻩ،ﻭﻓ= 5262;ﺭﺍ ﺑﺠﻬﻨّﻢ ﺟﻬﺎ= 5253; ﺩﺭ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻴﻬﺎﻯ ﺣﻴﻮﺍنی ﺸﺎﻳA= 204;ﺘﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ&#= 1548;ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭﺁﻳﻨﺪﻩ &= #65259;ﺎﺑﻨﻤﺎﻳﺪ. ﻭﺩﻭ ﺑﺎﺭﻩ ﻭﺣ&= #65176;ﻰ ﺻﺪ ﺑﺎﺭﻩ،ﻭﭘ= 587; ﺍﺯ ﭼﻨﺪ ﺻﺪ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﻭﺣتی ﻤﻴ= 5248;ﻴﻮﻧﻬﺎ ﺳﺎﻝ ﭼﻮﻥ ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪ، ﻫﻤﻴﻦ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺭﺍ ﺑﻨﻤﺎﻳﺪ،= 4400;ﻪ ﺑﺠﺎﻯ ﻗﻬﻘﺮﺍ &= #65175;ﮑﺎﻣﻞ ﺑﻴﺸﺘﺮ ﺑﻴﺎﺑ&#= 65194;،ﻭﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯﻣﺪﺍﺭ= 5241;ﺍﻟﻬﻰﻣﻮﻓﻘ᥾= 8;ّﺖﺍﻧﺴﺎﻥﺑﺮ&#= 65203;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﺍﻩ ﺩﻭﻡ ﻫﻤﻴﻦ ﺗﮑ&= #65166;ﻣﻞ ﺍﺭﺍﺩﻯ ﺳﻠﻮﻙ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺑﺎﻳﺪ ﺑﮑﻨﺪ. ﺗ= ﺎ ﻧﻪ ﻓﻘﻂ ﭘس ﺍﺯ = ﻣﺮﮒ ﺑﻘﻬﻘﺮﺍﻯ ﻧﻮ&#= 65227;ﻰ ﺟﻬﻨّﻤﻰ ﻧﻤﻴ= 5198;ﻭﺩ، ﮐﻪ ﺣﺘﻰ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﻭﺑﺎ ﺷﻬ&= #65262;ﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﺣﺘﻤﺎ ﺩﺭ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺩﻳﮕﺮﺑﻨﻮﻉ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﺮﻭﺩ. = ﻭ ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ &= #64400;ﻦ ﻓﻴﮑﻮﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﺭﺍ ﺩﺭ ﺷﺪﻥ ﻭ ﺻ= ;ﻴﺮﻭﺭﺕ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﺪ، ﮐﻪ ﺗﺎﺃﺑﺪ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺭﺩ. ﻭﭘس ﺍﺯ = ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﻬﻮﺩ &= #65227;ﻤﻠﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﺍﺯ ﻗﺎﺋﻢ ﻭ ﺭﺣﻤﺎ&= #65253; ﻳﺎ ﺍﻟﻠﻪ ﺃﻫﻮ = ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺑﻰ &= #65255;ﻬﺎﻳﺖ ﺍﻧﻮﺍﺭ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﭘﻴﺶ = ﻫﺴﺖ. ﻫﺮ ﺷﻬﻮﺩﻯ ﺳﻤ&= #65170;ﻮﻝ ﻭ ﻋﻠﺎﻣﺖ ﺍﻟﻬ&= #65264; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ</= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﮑﻤﺎﻝ ﺍ= ﻳﺪﺁﻝ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﺯ = ﺗﮑﺎﻣﻞ ﺍﺳﺖ. ﺩﺭ ﮐﺎﻣﻠ= ﺎﻥ ﺯﺭﺩﺷﺘﻰ ﻭﺑﻨ&#= 65264; ﺍﺳﺮﺍﺋﻴﻞ ﻧﻮ&#= 65197;ﻣﺮﺗﻀﻮﻯ،ﻭ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﺎﻣﻠ= ;ﺎﻥ ﻣﺴﻴﺤﻰ ﺑﻨﻮﺭ &= #65251;ﺼﻄﻔﻮﻯ،ﻭﺩʋ= 97; ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻮﺭ ﻗﺎﺋﻢ، ﺗ&#= 65166; ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻣﺤﻤﺪ،ﺩﺭ ﺭﺟ= 5228;ﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺭﺳﻴﺪ. ﭘس ﺍﻧﺴ&= #65166;ﻥ،ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ، ﻣﺴؤﻝ ﺍﻋﻤﺎﻝ &#= 65261; ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺭ&= #65165;ﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻰ = ﺑﺎﺷﺪ. ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﻣ&= #65204;ﺌﻮﻟﻴّﺖ ﺁﻧﺮﺍ ﺑﻌﻬﺪﻩ &= #65203;ﻮﮊﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ،= 5267;ﺎ ﮐﺸﺸﻬﺎ ﭼﻮﻥ ث&#= 1585;ﻭﺕ ﻭ ﺷﻬﻮﺕ ﻭﺭﻳﺎ&= #65203;ﺖ ﻭﺳﺘﻤﮑﺎﺭﻯ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﺍﻧﺪﺍﺧﺖ. ﻭ ﻳﺎ= ﻣﺴﺌﻮﻟﻴّﺖ ﺭﺍ ﺑﻌﻬﺪﻩ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺩﺍ&= #65255;ﺴﺖ،ﮐﻪ ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻫﺴﺖ. ﻭﺗﻨﻬﺎ ﺧ= ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻣﻄﻠﻖ ﭘ&= #65166;کی ﺮﻭﺍﻥ ﺭﺍ ﺩﺍﺭ&= #65193;. ﻭﺍﻟّﺎ ﺑﻘﻴّA= 258; ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺣﺘﻰ ﺑﻰ ﻧﻬﺎﻳ&= #65174; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻭ ﺃﺭﺑﺎﺏ <span style=3D'mso-spacerun:yes'> </span>ﻧﻮﻉ<span style=3D'mso-spacerun:yes'>  </span>مطرﺡʋ= 65;ﺳﺖ ﺗﺎﺑﻴﺸﺘﺮ ﭘﺎ&#= 64400;ﺴﺎﺯﻯﮐﻨﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ ﺍﻧﺘﺨﺎﺏ ﻭﺍﺭ&#= 65165;ﺩﻩ ﺩﺭﺳﺖ ﺍﻧﺴﺎﻥ&#= 1548;ﺩﺭ ﺗﮑﺎﻣﻞ ﺟﻮﺋﻰ &= #65261;ﺭﻫﺮﻭﻯ ﻟﻘﺎﻯ ﺍﻟﻬﻰ،= 4344;س ﺍﺯﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ،ﭼﻮﻥ ﻋﺎﻗﻠﺎﻧﻪ ﺑﺎ&#= 65207;ﺪ، ﻳﻌﻨﻰ ﺍﺯ ﻋﻘﻞ = ﻣﺎﺩﻯ ﺑﺮﺷﺪ ﻋﻘﻞ ﻟﻮ&= #65165;ﻣﻪ ﺑﻨﻔس ﻤﻄﻤﺌﻨ= 617;ﻪ ﻭﻣﻠﻬﻤﻪ ﻧﻴﺰ &= #65251;ﻴﺮﺳﺪ. ﻟﻮّﺍﻣﻪ ﮐﻪ ﻧ&#= 65240;ّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ&#= 1548;ﺗﺎ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﻭ = ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ،ﺑﻌﻘA= 246; ﮐﻠّﻰ ﺍﻟﻬﻰ ﺑ&#= 65198;ﺳﻨﺪ. ﻭﻟﻰ ﺍﻳﻦ ﻋﻘﻞ&= #1548;ﺑﺎﺯ ﻫﻤﺎﻥ ﺳﺎﺧﺘﻤ&#= 65166;ﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﺳﺖ. ﻳﻌ= ﻨﻰ ﺍﺻﻞ ﻣﻬﻢ ﻭﺟﻮ&= #65193; ﻳﻚ ﺍﻧﺴﺎﻥ. ﮐﻪ= ﺍﻟﺒﺘﻪ ﻋﻘﻞ ﻭﺟﻮﺩﻯ ﻣ&= #65228;ﻨﻮﻯ ﺍﺳﺖ،ﻭﻣﺎﺩﻯ = 5193;ﺍﺧﻞ ﻣﻐﺰ ﺳﺮ ﻧﻴﺴﺖ.= ﻭﺍﻟّﺎ ﻗﺒﻮﻝ ﻭﺟﻮﺩ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ ﻏﻴﺮ ﻣﻨ&= #65220;ﻘﻰ ﻣﻴﺸﺪ. ﻭ ﺍﻳﻦ ﻋ= ;ﻘﻞ ﺭﺍ ﺍﺯ ﺷﺨﺺ،ﺩ&#= 65197; ﭘﻨﺪﺍﺭﻫﺎﻯ ﺫ&#= 65259;ﻨﻰ ﻭﮔﻔﺘﺎﺭﻫﺎﻯ &#= 65187;ﮑﻴﻤﺎﻧﻪ ﻭﮐﺮﺩﺍﺭﻫﺎﻯ &#= 65251;ﺴﺎﻟﻤت ﺁﻣﻴﺰ،ﻭﺭﻓﺘA= 166;ﺭﻫﺎﻯ ﻋﺎﺷﻘﺎنه او ʋ= 69;ﻬﺮﭼﻴﺰﻯ ﺩﺭ ﻣﻴﻴﺎﺑﻴﻢ. = ﮐﻪ ﻋﮑسﺍﻳﻦ ﻋﻤﻞ &#= 65183;ﻨﻮن اﺳﺖ،ﻳﺎ ﻋﻘﺐ = 5197;ﻭﻯ ﻋﻘﻞ ﻣﺎﺩﻯ. ﺑﺠ= ﺎﻯ ﺭﺳﺎﻧﺪﻥ ﺁﻥ ﺑ&= #65228;ﻘﻞ ﻟﻮّﺍﻣﻪ،ﺍﻳʋ= 94;ﺁﻝ ﻃﻠﺒﻰ ﺩﺭ ﮐﻤﺎ&= #65245;. ﭘس ﻋﻘﻞ ﻭﺟﻨﻮ&#= 1606; ﻨﻴﺰ ﺩﺭﺟﺎﺗﻰ &= #65193;ﺍﺭﻧﺪ،ﮐﻪ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻧﺴﺎﻥ،ﺑﻌﻠA= 174; ﺩﺍﺷﺘﻦ ﺍﻳﻦ ﻋ&= #65240;ﻞ ﻣﺎﺩﻯ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﻣﺠﻤﻮعه اﻯ ﺍA= 199; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺍ= 5255;ﺴﺎﻥ ﻧﺸﮑﻴل ﺸﺪه ﺳ= 5174;. ﺍﮔﺮ ﺑﺴﻮﻯ ﮐﻤ&= #65166;ﻝ ﺭﻓﺖ ، ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﺻﻔﺎﺕ ﮔﺬﺷﺘﻪ&#= 1548;ﻭ ﺗﺤﻠﻴﻪ ﺑﺂﻳﻨ&#= 65194;ﻩ ﺷﺪ ﺁﻧﮕﺎﻩ ﻫﻔ&= #65174; ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﻣ&= #65268;ﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;. ﮐﻪ ﺍﺳﺎﻣﻰ ﺁﻧ&= #65260;ﺎ ﺩﺭ ﻫﺮﺷﺶ ﺩﻳﻦ = ﺳﻠﻮﮐﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ. ﻭﻣﺮﺍﺟﻌﻪ ﺑﻄ&#= 65198;ﻳﻘﺘﻬﺎ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﺩﻳﻦ ﺑﻤﻌﻨﻰ ﺁﺋﻴﻦ &= #65261;ﺭﻭﺵ ﻋﻤﻠﻰ ﻭﻣﺘﻮﺩ&#= 65247;ﻮﮊﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﺩﺭ ﺁﺋﻴﻦ ﻭﺩﺍ&= #65255;ﺘﺎ،ﻳﻌﻨﻰ ﺩﻳﻦ ﻭﺩّ ﻭﻣﺤ&#= 65170;ّت ﺒﻮﺩ،ﻭﺳﭙس ﺁA= 163;ﻴﻦ ﻣﻴﺘﺮﺍ ﻳﺎﻧﻮ&#= 65185;،که ﺒﺎﺯﺩﻳﺎنت ﻤA= 260;ﺮ ﻭﻣﺤﺒّﺖ ﺭﺍ ﻣ&#= 65220;ﺮﺡ ﮐﺮﺩﻩ ﻭﻫﺮ ﺩﻭ = ﺩﺭ ﻋﻤﻖ ﺗﺎﺭﻳﺦ ﺗ&= #64401;ﺎﻣﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﺳﻮﻡ ﺁﺋﻴﻦ ﺑ= ﻮﺩﺍ ﻭﭼﻬﺎﺭﻡ ﺁﺋﻴ&#= 65254; ﺯﺭﺩﺷﺖ ﻭﻧﻴﮑ&#= 65262;ﮐﺎﺭﻳﻬﺎ، ﺷﺎﻣﻞ ﺍﺩﻳﺎﻥ &= #65251;ﻌﺮﻭﻑ ﺑﺒﻨﻰ ﺍﺳﺮﺍﺋ&#= 65268;ﻞ. ﻭ ﭘﻨﺠﻢ ﺁﺋﻴﻦ = ﻣﺴﻴﺢ ﻭﺧﺪﻣﺖ ﮔﺬﺍﺭ&#= 65263; ﻭ ﺷﺸﻢ ﺁﺋﻴﻦ ﻣ= ﺤﻤﺪ،ﺩﺭ ﺗﺴﻠﻴﻢ ﻭ ﺍﺳﻠ&= #65166;ﻡ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ. = ﻭ ﻣﺤﻤﺪ ﻭﻗﺮﻳﺶ &= #65191;ﻮﺩ ﺍﺯ ﻣﻬﺎﺟﺮﺍﻥ &= #65199;ﺭﺩﺷﺘﻰ ﺍﻳﺮﺍﻥ ﺑﻴﻤﻦ &= #65261;ﺳﭙس ﺑﻤﮑّﻪ ﻭ ﺑﻨﺎ&#= 65249; ﻗﻮﻡ ﺟﺮﻫﻮﻡ یا گورهوم ،ﻳ&#= 65166; ﻗﺮّﻩ ﮔﻴﺮﺍﻥ &#= 65259;ﻮﻡ ﮐﻨﻨﺪﻩ ﺩﺭ ﺗﻤ&= #65198;ﮐﺰ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ،ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺵ ﻋﺒ&= #65166;ﺩﻯ ﺣﻨﻴﻒ. ﻭ ﺩﺭ ﻓﺮ= ;ﻫﻨﮓ ﺩﻳﻨﻰ ﻗﺮﻳﺶ،= 5261;ﺳﭙس ﻣﺤﻤﺪ ﻭ ﺍﺳﻠﺎ&= #65249; ﻭ ﻗﺮﺁﻥ ﻭﺣﺘﻰ = ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺟﺎﺭﻳﺎ&#= 65251;ﺮﻭﺯ، ﻓﺮﺍﻭﺍﻥ ﻭﺍﮊ&#= 64404;ﺎﻧﻰ ﻓﺮﻫﻨﮓ ﺩﻳﻨﻰ &= #65235;ﺎﺭﺳﻰ ﺩﺭﻯ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ. که اﻳﻦ ﻧﻮﻳﺴA= 256;ﺪﻩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺩﺭ ﺗﻔﺴﻴﺮ&= #65165;ﺕ ﺳﻠﻮﮐﻰ ﺧﻮﺩ،= 5165;ﺯ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩ&= #65267;ث ﭘﻴﺎﻣﺒﺮ ﻣﻄﺮ&#= 65185; ﮐﺮﺩه اﻡ. ﺯﻳﺮ&#= 65165; ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﻭﺍﮊﮔﺎﻥ ﺳﻠﻮ&#= 64400;ﻰ ﻭﻋﺮﻓﺎﻧﻰ،ﺗA= 240;ﺮﻳﺒﺎ ﻳﮑﺴﺎﻥ ﻭﻣﺤﻔ&#= 65262;ﻅ ﻣﺎﻧﺪه اﻧﺪ. ﻣ&#= 65166;ﻧﻨﺪ ﻟﻔﻆ ﺍﻭﻡ ﻫﻨﺪ&= #65263; ﻭﻫﻮﻡ ﺯﺭﺩﺷﺘ&#= 65264;،ﮐﻪ ﺑﻤﻌﻨﻰ ﺷﺮﺍﺏ &= #65207;ﺪﻩ ﺍﺳﺖ. ﻭ ﺁﻣﻦ ﻣﺴ= ;ﻴﺤﻰ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺁﻣ= ﻴﻦ ﻣﺤﻤﺪﻯ شده ﺍA= 203;ﺖ. ﻭﻳﺎ ﻟﻔﻆ ﺧﻮﺭ&= #1617;ﻩ ﺯﺭﺩﺷﺘﻰ،ﮐﻪ = 5239;ﻮﺭّﻩ ﻳﺎ ﻏﻮﺭّﻩ ﻋﺮ&#= 65169;ﻰ ﺷﺪﻩ. ﻭﺩﻭﻗﺮّ&#= 65257; ﺍﮐﺘﺸﺎﻓﻰ ﻣﺤ&#= 65252;ﺪ،ﺩﺭ ﺩﻭ ﺷﻬﻮﺩ ﻭﺧﻮ&= #65197;ّﻩ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﻋ&= #65198;ﺵ ﺭﺣﻤﺎن اﺳﺖ، = 05;ه ﻨﺎﻡ ﻗﺮﺁﻥ ﺑﺮ&= #65165;ﻯ ﺍﻳﻦ ﺩﻭ ﻗﺮّﻩ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﭼﻨﺪﻳﻦ ﻫﺰﺍ&#= 65197; ﻭﺍﮊﮔﺎﻥ ﺩﻳﮕ&#= 65198; ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﺳ&= #65248;ﺎﻣﻰ ﻭ ﻋﺮﻓﺎﻥ ﺍﻳﺮ&= #65165;ﻧﻰ،ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﺩﻳﺎ&#= 65253; ﻗﺒﻠﻰ ﺭﺳﻴﺪﻩ. = ﻭﺣﺘﻰ ﺣﮑﻤﺘﻬﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ ﺁﻧﺎﻥ ﮐﻪ ﺩﺭ ﮐ= ﺘﺎب اﻭﭘﺎﻧﻴﺸﺎﺩ = 5261;ﺩﻳﺎﻧت هندﻭﺍﻥ ﻭﺩﺍʌ= 55;ﺘﺎ ﻫﺴﺖ، ﺑﻘﻮﻝ ﺩ&#= 65165;ﺭﺍ ﺷﮑﻮﻩ، ﻭﻟﻴﻌ= 5260;ﺪ ﻋﺎﺭﻑ ﭘﺎﺩﺷﺎ&#= 1607; ﻫﻨﺪ که ﻤتن اʌ= 11;ﻠﻰ ﮐﺘﺎﺏ ﺭﺍ ﺍﺯ ﻣ= ﻠّﺎﻫﺎﻯ ﻫﻨﺪﻭ ﻭﺑﺎ ﺗﻬ&= #65194;ﻳﺪ ﻣﺮﮒ ﮔﺮﻓﺖ،ﻭ= 5169;ﻔﺎﺭﺳﻰ ﻧﻮﺷﺖ. ﮐﻪ ﺩﺍﺭ= ﺍ ﺷﮑﻮﻩ ﻣﻴﮕﻮﻳ&#= 65194;، ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺍ&= #65203;ﺖ، ﺩﺍﺭﻡ ﻗﺮﺁﻥ ﺭ&= #65165; ﻣﻴﺨﻮﺍﻧﻢ . ﺯﻳ= ﺮﺍ ﻣﺒﺎﺣث ﺳﻠﻮﮐ= 5264; ﺩﺭ ﺗﻤﺎﻡ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﻣﺪﺍ&= #65197;ﻙ ﮐﺘﺒﻰ ﺁﻧﻬﺎ ﻳ&= #64401;ﺴﺎﻥ ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span>= 5211;ﺤﺒﺖ ﺑﺮﺳﺮ ﻋﻘﻞ ﻭ ﺍ= ﻧﺘﺨﺎﺏ ﺭﺍﻩ ﺩﺭﺳﺖ،ﻳ= 5166; ﺑﻘﻮﻝ ﻗﺮﺁﻥ(ﻧ&= #65184;ﺪﻳﻦ) ﻳﺎ ﺩﻭ ﻧَﺠﺪ و برجستگی است = 5169;ﺎﻳﺪ ﺍﺿﺎفه کنم ،ک= ه ﻤﺎﻫﻴّت اﻳﻦ A= 227;ﻘل اﻟﻬﻰ ﺷﺪﻩ،ﺑA= 256;ﺎﻡ ﺭﻭﺡ ﺍﻟﻬﻰ ﻳﺎ = ﺭﻭﺡ ﺍﻟﻘﺪس گرﺩﻳʋ= 94;ﻩ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺁ&= #65163;ﻴﻦ ﻣﺤﻤﺪﻯ،ﻭﺣﺘA= 264; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺁ&= #65163;ﻴﻦ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻗ&= #65170;ﻠﻰ، ﺑﺪﺭﺟﺎﺗﻰ ﺍﺯ &= #65251;ﺎﻫﻴّﺖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ &= #64404;ﻮﺋﻰ ﻧﻘﻄﻪ ﺍﺷﺘﺮﺍ&#= 65241; ﻣﺎﻫﻮﻯ ﺍﻧﺴﺎ&#= 65253; ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﻳﻌﻨﻰ ﻣﺸ= ﺘﺮﻙ ﺩﺭ ﺍﺭﺍﺩﻩ ﻓﺮ&= #65207;ﺘﻪ ﻣﺪﺑّﺮ،ﻳﺎ ﻓA= 198;ﺷﺘﻪ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ= 548;ﮐﻪ ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65203;ﺎﻟک اﺳﺖ،ﮐﻪ ﺑﺎ ﺍ= 5197;ﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻣﺸﺘﺮ&#= 1705; اﺳﺖ. که ﺤﺘﻰ ﻋ&#= 65252;ﻠﺎ ﺍﺭﺍﺩﻩ ﻓﺮﺷﺘ&#= 65258; ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﻃ&#= 65198;ﻳﻖ ﻋﻘﻞ ﺍﻟﻬﻰ ﺩﺭ = ﮐﺎﻣﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ،ﺗﺒﺪ= ;ﻳﻞ ﺑﺎﺭﺍﺩﻩ ﻭ ﺍﻧ&= #65176;ﺨﺎﺏ ﻭ ﺍﺟﺮﺍ ﻣﻴﮕﻴ&= #65198;ﺩ. ﻭ ﻟﺬﺍ ﻣﺴﺌﻮﻟ&= #65268;ّﺘﻰ ﺩﺭﺁﻥ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺴﺖ. ک&= #1607; ﺒﺎﻟﻌﮑس ﺘﺤﻘ= 617;ﻖ ﺫﺧﻴﺮه ﺁﺧﺮﺕ &#= 65169;ﻌﺪﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬ&= #65165; ﺍﻳن ﺮﻭﺍﻥ ﺍﻟ&#= 65260;ﻰ ﺷﺪﻩ ﺭﺍ ﺭﻭﺡ ﻣ= ﻴﮕﻮﻳﻨﺪ،ﮐﻪ ﺑﻤﻌﻨﻰ ﺭﺳﻴﺪ&#= 65253; ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65261;ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ = ﻣﺴﻴﺤﻰ ﺑﻌﺮﺵ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻗﺎﺋﻢ ﻣﻴﺮﺳﻨ&#= 65194;، ﻭﺩﺭ ﮐﺎﻣﻠﺎﻥ &= #65251;ﺤﻤﺪﻯ ﺑﻨﻮﺭ ﻗﺎﺋم ﻮ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;. ﻭﻣﻬﺪﻯ ﻣﻮﻋﻮ&#= 65193; ﻣﺤﻤﺪ ﺩﺭ</span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،</span><span dir=3DLTR><br> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺑﺎ @= 400;ﺸﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ،ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺁﻏﺎﺯ ﻣﻴﮑﻨﺪ،ﻭﺧﻮA= 193; ﺷﺨﺼﺎ ﺗﺠﺴّﻢ &#= 65165;ﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ ﻣﻰ ﮔﺮﺩ&= #65193;. ﮐﻪ ﺩﺭ ﻫﺮ ﮐﺎﻣ= ﻠﻰ ﺗﮑﺮﺍﺭ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﻫﺮ ﺷﺎﻫﺪ ﺭﻭ= ﺡ ﺍﻟﻘﺪس ،ﺑﺎﻋA= 240;ﻞ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺗ= 5166;ﺯﻩ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﻣﺘﻮﺟّﻪ ﺑ᥽= 6;ﻴﺎﺯ ﺑﺘﮑﺎﻣﻞ ﺑﻴﺸ&#= 65176;ﺮ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭﺩﺍﻧﺎﺋﻰ ﺳﺮ&#= 65207;ﺎﺭ ﺧﻮﺩﺭﺍ، ﻫم ﭽ= 5256;ﺎﻥ ﻧﺎﺩﺍﻧﻰ ﻧﺴﺒ&#= 65174; ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺩﻳﮕﺮ ﻣﻴﺪﺍﻧ&#= 65194;. ﺯﻳﺮﺍ ﺍﻣﻴﺪ ﺁ&= #65255;ﻬﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠّﻰ ﻧﻮﺭ &#= 65197;ب ﺮﺣﻤﺎﻥ،ﻭ ﻣﻌ= 5240;ﻮﻟﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﺍﮔﺮ ﻓﺮﺽ= ﮐﻨﻴﻢ،ﺭﻭﺵ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻣﺎﻧﻨﺪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﻗﻄﻌﺎ ﭼﻨﻴﻦ ﻧ&= #65192;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻫﻤﺎﻥ ﻃﻮ= ﺭ ﮐﻪ ﺭﻭﺵ ﺗﮑﺎﻣ&= #65248;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻫ&#= 65268;ﭻ ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﺭ&= #65261;ﺵ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺩﺭ ﻧﻮﻉ ﻣﻴﻤﻮ&= #65253; ﻧﺪﺍﺭﺩ. ﻭﻣﻴﻤ&= #65262;ﻥ ﻭﺣﻴﻮﺍﻧﺎﺕ ﭘ&#= 65166;ﺋﻴﻦ ﺗﺮ، ﻣﻮﺟﻮﺩﻳ= 617;ﺘﻰ ﺩﻭ ﺑُﻌﺪﻯ ﺩﺍ&#= 65197;ﻧﺪ،ﺣﻴﺎﺕ ﻭﺣﺮﮐﺖ. ﻭﻟﻰ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌ&#= 65194;ﻯ ﺣﻴﺎﺕ ﻭﺣﺮﮐﺖ &= #65261;ﻋﻘلی ﺍﺧﺘﻴﺎﺭ ﻧﺴﺒ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﻫﺰﺍﺭ= ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸ= ﺮﻯ ﺁﻳﻨﺪﻩ،ﮐﻪ ﺍ= 5199; </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﺷﺪ،ﭼﻬﺎﺭ ﺑُA= 228;ﺪﻯ ﺧﻮﺍﻫﻨﺪﺑﻮﺩ. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺣﻴʋ= 66;ﺕ ﻭﺣﺮﮐﺖ ﻭ ﻋﻘﻞ = ﻭﺭﻭﺣﻰ ﺍﻟﻬﻰ،ﮐﻪ ﺗﺼ= 5262;ﺭﻯ ﺍﺯ ﭼﻨﺎﻥ ﻣﻮﺟ&= #65262;ﺩﻳّﺖ ﭼﻬﺎﺭ ﺑّﻌﺪﻯ &#= 65197;ﺍ ﻧﺪﺍﺭﻳﻢ. ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺟﻤﺎﺩﻯ ﺍﺑﻌﺎ&#= 65193; ﻏﻴﺮ ﺣﻴﺎﺗﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻣ= 5166; ﻣﻮﺟﻮﺩﻳّﺘﻰ = 5169;ﺪﻭﻥ ﺑُﻌﺪ ﺣﻴﺎﺗﻰ &#= 65251;ﻴﮕﻮﺋﻴﻢ. ﻭ</span><span lang=3DAR-SA>ﻟﻰ ﺗﮑﺎ= ﻣﻞ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ ﭘﻮﺳﺖ ﺗﺮﮐﻴﺒ&#= 65166;ﺕ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍ&= #65199; ﻳک ﺼﺪ ﻣﺎﺩﻩ ﺃ&= #1579;یرﻯ،ﺍﺯ ﺫﺭﺍت کوﺍﻧﺘʌ= 62;م ﺘﺤت ﺃثیری ﻮ᥻= 5;ﻮﺗﻮﻥ،ﺳﻨﮕﻴ&#= 65254; ﺗﺮﻳﻦ ﻋﻀﻮ ﺟﻬ&= #65166;ﻥ ﺃثیرﻯ ﻣﻴﺒﺎʌ= 07;ﺪ. ﻭﻫﻤﻪ ﺃﺗﻤﻬﺎ &= #65255;ﻴﺰ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﻭﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻣ&= #65268;ﺨﻮﺍﻫﻨﺪ ﺑﺎﻧﻮﺍﻉ ﺟﻤﺎ&#= 65193;ﻯ ﻭﻣﻮﻟﮑﻮﻟﻰ،A= 169;ﺎﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺍﻧﻮ&= #65165;ﻉ ﺣﻴﻮﺍﻧﻰ،ﻭ ﻓ= 5198;ﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺑﺎ= ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺿﺮﻭﺭ&= #65263; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ،ﺑﺮﺍA= 263; ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺗ= 5166; ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. = ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺯﻣ&#= 65166;ﻧﻰ ﺟﻬﻨﻢ ﺧﺎﻟﻰ ﻣ&= #65268;ﺸﻮﺩ. ﺯﻳﺮﺍ ﺟﻬﺎﻧﻰ &= #65261;ﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﺁ&= #65235;ﺮﻳﻨﺸﻬﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺟﻮﺩ&= #65165;ﺕ ﺍﻭﻟﻴّﻪ،ﻣﺤʋ= 94;ﻭﺩﻳّﺖ ﻭ ﭘﺎﻳﺎنی ﻨﻴ= 5204;ﺖ. ﺯﻧﺪﮔﻰ ﺣﻴﺎﺗ&#= 65264;،ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺪﺍﻳﺶﭼ&#= 65260;ﺎﺭ ﺍﺳﻴﺪ</span><span dir=3DLTR></span><span dir=3DL= TR><span dir=3DLTR></span> DNA </span><span lang=3DAR-SA>ﺍﺳﺖ= 548;ﮐﻪ ﺑﻤﻘﻴﺎﺳﻬﺎﻯ &#= 64344;ﻴﭽﻴﺪﻩ ﻭ ﺗﻌﺠّﺐ ﺁﻭﺭ&#= 65263;،ﮊﻧﻬﺎ ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ. = ﮐﻪ ﺑﺎﻋث ﺍﻧﺘﻘﺎ= 5245; ﺣﻴﺎﺕ ﺩﺭ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﻭ ﺣﻔﻆ ﺳﻮ&#= 65165;ﺑﻖ ﺗﮑﺎﻣﻠﻰ ﻧﻮﻋ&#= 65264; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺗ&= #65166; ﮐﻨﻮن ﺸﺪه اﺳA= 174;. ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼﻪ ﺍﺑ&#= 65228;ﺎﺩ ﺑﻴﺸﺘﺮ ﺣﻴﺎﺗ&#= 65264; ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺑﺎ ﺍﺑﻌﺎﺩ ﻣﻮ&= #65183;ﻮﺩﻳّﺖ ﭘﻨﺠﮕﺎﻧﻪ ﻭﺩ&#= 65257; ﮔﺎﻧﻪ ﻭﺣﺘﻰ ﺻ&= #65194; ﻭﻫﺰﺍﺭ ﮔﺎﻧﻪ &= #65169;ﻴﺸﺘﺮ ﭘﻴﺪﺍ ﺷﻮﻧﺪ. ﻭ= ﭼﻘﺪﺭ ﺷﺒﺎﻫﺖ ﺑﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﺁﻓﺮﻳﻨﻨﺪﻩ،A= 261;ﺻﺎﺣﺐ ﻗﺪﺭﺗﻬﺎﻯ ﺧﻠ&#= 1617;ﺎﻗﻪ ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨ&#= 65194; یابند. ﻭ ﻣﻌﻨʌ= 64; ﻋﺮﻓﺎ ﺍﺯ ﻗﺪﻳﻢ،ﻭﻟ= 5200;ﻭﻡ ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﻭﻣﻮﺣﻮﺩﻳّﺖ = 5165;ﻟﻬﻰ،ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ. = <span style=3D'mso-spacerun:yes'> </span>ﻭ ﺣﺘﻰ &= #65165;ﺭﻭﺍﺡ ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﺃﺑﺪﻯ ﻣﻄﻠﻖ،= 5169;ﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ، ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﻧﺴﺖ ﮐﻪ ﺍﻟﻠﻪ ﻳﻌﻨ&= #65264; ﺍﻳﻦ ﺍﻟﻠﻪ، ﻫ&#= 65252;ﺎﻥ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺩ&= #65197; ﻋﻤّاء ﺑﻴﺮﻭʌ= 53; ﻫﺴﺘﻰ ﻧﻴﺴﺖ. ﭼﻮﻥ ﺍﻟ= ﻠﻪ ﺧﻮﺩ ﺻﺎﺩﺭ ﺍﻭ&= #65245; ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻫﺎﻫﻮﺕ = ﻣﻴﺒﺎﺷﺪ. ﻣﻮﺟﻮﺩﻳّﺖ ﻋ= 5194;ﻡ ﻣﺎ ﺳﻮﺍﻩ ﺩﺍﺭ&= #65193;. ﻳﻌﻨﻰ ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﻋﺪﻡ ﺍﺳﺖ. ﻭﺩﺭ= ﻭﺍﻗﻊ ﺩﻳﮕﺮﺍﻥ ﻧﺴﺒ&#= 65174; ﺑﺨﺪﺍﻭﻧﺪ ﻫﻮ &= #65227;ﺪﻡ ﻣﻴﺒﺎﺷﻨﺪ. که &#= 65212;ﻮﺭﺗﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ ﮐﻪ ﺻﻮﺭﺕ ﻫﻢ ﻳ= ﻚ ﺃﻣﺮﺍﻧﺘﺰﺍﻋ= 5264; ﺫﻫﻦ ﺍﻣﺮﻭﺯ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ. ﺗﺎ= ﺫﻫﻦ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺍ&#= 65255;ﻮﺍﻉ ﻓﺮﺍﻭﺍﻥ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﭼﮕﻮﻧﻪ،ﺍﻧﺘA= 200;ﺍﻋﺎﺕ ﺫﻫﻨﻰ ﺍﺯ ﺍﻣﻮ&= #65197; ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﻭﻟﻰ ﻣﺎ ﺍﻣﺮﻭ&= #65199; ﻭﻇﻴﻔﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﺴﺘﻦ ﮐﻤﺎﻝ ﺍﻳﺪﺁﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺮﺍ ﺩﺍ&#= 65197;ﻳﻢ. ﺗﺎ ﻭﺍﺭﺩ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮی ﺸﻮ&#= 65267;ﻢ. ﻭﺷﺎﻳﺪ ﺍﺯ ﺣﻘ&= #65166;ﻳﻖ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺳﺮ ﺩﺭﺑﻴﺎﻭﺭ&#= 65267;ﻢ . ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ= ﻪ ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ،ﻣﺎﻫﻴّﺘʌ= 64; ﺷِﺒﻪ ﻋﺪم ﺪﺍﺭﺩ ﻳﻌ&#= 65256;ﻰ ﻣﻮﺟﻮﺩ ﺑﺎﻟﻔ&#= 65228;ﻞ ﺍﺳﺖ ﭘس ﻣﺎﻫﻴ&#= 1617;ﺘﻰ ﺩﺍﺭﺩ،ﻭﺩﺭﻧA= 260;ﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎ. ﮐﻪ = ﻣﺪﺍﻡ ﻫﺮﭼﻪ ﻧﺰﺩﻳﻚ &= #65175;ﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 1604;ه ﺸﻮﻳﻢ ﺭﻗﻴﻖ ﺗ&= #65198;ﻳﻦ ﻣﺎﺩﻩ ﺗﺤﺖ ﺃث&#= 1740;رﻯ ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﻫ= ﺴﺘﻰ ﻫﻤﺎﻥ ﺍﻟﻠﻪ ﺍ&= #65203;ﺖ ﻭﭼﻴﺰﻯ ﻫﻢ ﻏﻴ&= #65198; ﺍﻟﻠﻪ ﺩﺭ ﻫﺴﺘ&= #65264; ﻧﻴﺴﺖ. ﻭﺑﻘﻴﻪ = ﺗﺠﻠّﻴﺎﺕ ﻭ ﻣﺮﺍﺣﻠﻰ ﺍﺯ = ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﻫﺎﻯ ﺍ&= #65235;ﺮﺍﺩ، ﮐﻪ ﺩﺭ ﺃﺯﻝ ﺍﺯ= ﺍﻗﻴﺎﻧﻮس همین ﺍﻟﻠﻪ،ﭼ= ;ﻮﻥ ﺷﺒﻨﻤﻰ ﺟﺪﺍ ﺷ&= #65194;ه اﻧﺪ،ﻭﻣﻴﺨﻮʋ= 65;ﻫﻨﺪ ﺑﺘﺪﺭﻳﺞ ﻭ ﺗﺎ = ﺃﺑﺪ ﺑﺰﺭﮔﺘﺮ ﮔﺮﺩ&#= 65255;ﺪ،ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﭼﻮ&= #65253; ﻗﻄﺮه اﻯ،ﺑﻬʌ= 52;ﺎﻥ ﺍﻗﻴﺎﻧﻮس ﺍﻟ= 5248;ﻪ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﮐ= ﻪ ﺑﺎﺯﮔﺸﺖ ﺗﻤﺎ&#= 65251;ﻰ ﻣﻮﺟﻮﺩﺍﺕ،ﺣA= 176;ﻰ ﺍﺭﻭﺍﺡ ﺃثیرʌ= 63; ﻭ ﺃﺗﻤﻰ ﻭ ﮔﻴﺎﻫ&= #65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭﺍ&= #65255;ﻮﺍﻉ ﺑﺸﺮﻯ ﻭ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﻟﺎﺟﺮم ﻮﺑﺪﻭﻥ ﺟُﺮﻡ &#= 65261; ﻋﻴﺒﻰ،ﻭﺍﺭﺩ = 5183;ﻬﺎﻥ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ &= #64400;ﺮﺩﻧﺪ. ﭘس ﺍﻟﻠﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﺪﺍﺧﻞ ﺍﺳﺖ. = ﻳﻌﻨﻰ ﺩﺍﺧﻞ ﻫﺴﺘﻰ،= 5261;ﻧﻴﺰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻈ&#= 65166;ﻫﺮﻣﻴﺒﺎﺷﺪš= 8;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﻌﻨﻰ ﻣﺤﺴʌ= 62;س ﻭﻣﻠﻤﻮس ﻭ ﺁﺑ&#= 64395;ﮐﺘﻴﻮ،ﮐﻪ ﻣﺎ ﺗﻨﻬﺎ ﻣﺎﻫ&= #65268;ّﺘﻬﺎی ﺃﺗﻤﻰ ﺁﻧﺮﺍ ﻣ&= #65268;ﺘﻮﺍﻧﻴﻢ ﺍﺣﺴﺎس ﮐﻨﻴﻢ. &= #65261;ﺑﻘیه ﻤﺎﻫﻴّﺘﻬﺎ ﺭ= 5165; ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ،ﺍﻣﮑﺎʌ= 53; ﺍﺣﺴﺎس ﺁﻧﻬﺎ &#= 65193;ﺳﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﺟ= ﻬﺎﻥ ﻭﺟﻮﺩﻯ ﺍﻟﻠﻪ &= #65255;ﻴﺰ ﻟﺎﻫﻮﺕ ﺍﺳﺖ،= 5267;ﻌﻨﻰ ﺍﻳﻦ ﻫﻨﻮﺯ ﻫﻮ = ﻧﻴﺴﺖ. ﻭﺑﻘﻮﻝ ﻓﻠﺎﺳ&#= 65236;ﻪ ﺍﺳﻠﺎﻣﻰ ﻓﺮﺩ &= #65261;ﺍﺣﺪ ﺩﺭ ﻧﻮﻉ ﻭﺍﺣﺪ = ﺍﺳﺖ. ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ &= #65259;ﻮ ﺑﻴﺮﻭﻥ ﻫﺴﺘﻴ&#= 65260;ﺎ،ﺩﺭ ﺍﺳم اﻟﺨﺎﺭﺝ = 5165;ﺯ ﻫﺴﺘﻰ ﻫﺎ، ﻭ ﺩ&= #65197; ﺍﺳﻢ ﺍﻟﺒﺎﻃﻦ&#= 1548;ﻭ ﺩﺭ ﻣﺎﻫﻴّﺖ ﻣ&#= 65166;ﺩﻯ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ&#= 1548;ﺩﺭ ﻋﺎﻟﻢ ﻫﺎﻫﻮﺕ. = ﻳﻌﻨﻰ ﺍﻳﻦ ﻫﻮ ﻭ ﻳﺎ ﺿ= ;ﻤﻴﺮ ﻏﺎﻳﺐ ﻭ ﺩﺭ ﺗﻮ= ﺻﻴﻒ ﻓﻠﺴﻔﻰ ﻳﺎ ﻋﻠ&= #65252;ﻰ، ﺍﻟﻠﻪ( ﺑﺸﺮﻁ ﻟ= ﺎ)ﻣﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺍﻟﻠﻪ ﻣ&= #65166;ﻧﻨﺪ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65211;ﻔﺘﻰ ﺩﺍﺭﺩ،ﺑﺎ ﺍﻳ= 5254; ﺗﻔﺎﻭﺕ،ﮐﻪ ﻧ= 5260;ﺁﻥ ﭼﻨﺎﻧکه اﻧﺴʋ= 66;ﻥ ﺩﺍﺭﺩ. ﻋﺎﻟﻢ ﺍ= ﺳﺖ ﻭﻟﻰ ﻧﻪ ﭼﻮﻥ ﻋ= ﻠﻢ ﺍﻧﺴﺎﻥ. ﻭ ﺑﻴﻨ= ﺎ ﺍﺳﺖ،ﻭﻧﻪ ﭼﻮ= 5253; ﺍﻧﺴﺎﻥ ﺑﺎﭼﺸ&#= 65250; ﺗﻦ. ﻭﻟﻰ ﺧﺪﺍﻭ= ﻧﺪ ﻫﻮ ﺩﺭ ﻋﻤّﺎء &#= 65259;ﺎﻫﻮﺕ ﺭﺍ ﺗﻮﺻﻴﻒ(ﻟﺎ = ﺑﺸﺮﻁ) ﻣﻴﮕﻮﺋﻴﻢ،ﻳA= 228;ﻨﻰ ﺍﺻﻮﻟﺎ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺻﻔﺎﺕ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ، ﻫﻴﭻ ﺷﺮﻁ &= #65261; ﺷﺮﻭﻁ ﻭﻣﺤﺪﻭ&#= 65193;ﻳﺖ ﻭ ﺗﻌﺮﻳﻒ ﻋﻠﻤ&= #65264; ﻳﺎ ﺣﺪﻭﺩ ﻓﻠﺴ&= #65236;ﻰ ﺑﺮﺍﻳﺶ ﻧﺒﺎﻳ&#= 65194; ﻗﺎﺋﻞ ﺷﺪ. ﻣثل&#= 1575; ﻧﮕﻮﺋﻴﻢ ﻋﺎﻟ&#= 65250; ﺍﺳﺖ ﻳﺎ ﺑﻴﻨﺎ = ﺍﺳﺖ. ﭼﻮﻥ ﺗﻤﺎﻡ ﺻﻔ&= #65166;ﺕ ﺧﺪﺍﻭﻧﺪ ﻫﻮ، &#= 65193;ﺭ ﺫﺍﺕ ﺍﻭ ﻭﻣﺎﻫ&= #65268;ّﺘﻰ ﮐﻪ ﺩﺍﺭﺩ،ﻣﺘ= 5188;ﺪ ﻭﻳﮑﻰ ﺍﺳﺖ. ﻭ ﻧ= ;ﺒﺎﻳﺪ ﻋﺎﻟﻢ ﮔﻔﺖ ﻳﺎ = ﺑﻴﻨﺎ. ﮐﻪ ﺳﺮﺍﺳﺮ ﻭﺟ&= #65262;ﺩﺵ ﻋﻠﻢ ﻭ ﺑﻴﻨﺎﺋ&= #65264; ﺍﺳﺖ. ﭼﻪ ﺩﺭ ﺟﻬ= ;ﺎﻥ ﺍﻟﺒﺎﻃﻦ ﺍﻭ،= 5261; ﭼﻪ ﺩﺭ ﺟﻬﺎﻥ ﺧ= ﺎﺭﺝ ﺍﺯ ﻋﻤّاء ،ﺩʋ= 97; ﺍﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺍﻭ ﺁ&= #65255;ﭽﻪ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ ﻣﻬﻤﺘﺮ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﻟﻠ&= #65258;،ﭼﻪ ﺭﺳﺪ ﺑﺨﺪﺍﻭﻧ&#= 65194; ﻫﻮ،ﺑﺎﻳﺪ ﺑﺪ= 5165;ﻧﻴﻢ، ﮐﻪ ﺗﺎ ﺭﺳﻴﺪﻥ = ﺑﻤﺮﺯ ﺁﺧﺮ ﺑﻰ ﻧﻬﺎﻳ&= #65176;ﻰ ﻣﻄﻠﻖ،ﺯﻳﺎﺩ = 5197;ﺍﻩ ﺩﺭ ﭘﻴﺶ ﺭﻭﻯ ﺧ= ﻮﺩ ﺩﺍﺭﻳﻢ. ﭘس ﺣﺪ&= #1617; ﺃﻗﻞ ﺑﮑﻤﺎﻝ ﺍ&= #65267;ﺪﺁﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺎﻳﺪ ﺑﺮﺳﻴﻢ. = ﺷﺎﻳﺪ ﺩﺭ ﻋﻘﻞ ﻋﻈﻴﻢ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺗ= 5262;ﺍﻥ ﻓﻬﻢ ﺑﻴﺸﺘﺮﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﺯﻳﺮﺍ = ﺧﺪﺍﻭﻧﺪ ﻧﺎﻣﺤﺪﻭﺩ ﺩﺭ &= #65239;ﺪﺭﺗﻬﺎ ﻭ ﺩﻫﺸﻬﺎﻯ ﺧﻮ&= #65193;،ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ = ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﮐ= 5198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﻋﻈﻴﻢ ﺗﺮ،ﻭﺑ= 5252;ﻮﺍﺯﺍﺕ ﺁﻥ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﻋﻈﻴﻢ ﺗﺮ ﻣﻴﺪ&= #65259;ﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺑﻬﺘ&= #65198; ﺩﺭ ﺑﺎﺭﻩ ﺧﺪﺍ&= #65261;ﻧﺪ،ﻭﻭﻇﻴﻔʌ= 58; ﺃﺑﺪﻯ ﻭﻭﻇﻴﻔ&#= 65258; ﻫﺎﻯ ﻣﺮﺣله ﻮ= 5255;ﻮﻋﻰ ﺧﻮﺩﻣﺎﻥ ﺩﺭﻙ &= #65165;ﻫﻤﻴّﺖ ﻧﻤﺎﺋﻴﻢ. ﺑﺨﺼ&= #65262;ﺹ ﻣﻬﻤﺘﺮ ﺍﺯ ﺑﻬ&= #65208;ﺘﻬﺎ،ﻣﺸﮑﻞ ﺟﻬﻨّﻤﻬﺎ ﻣﻴ= 5170;ﺎﺷﺪ. ﻳﻌنی ﺠﻠﻮﺗﺮ = 5255;ﺮﻓﺘن ﻮﺟﺎی ﺨﻮﺩ ﺍﻳ&#= 65204;ﺘﺎﺩﻥ ﻣﻤﮑﻦ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﺳﻘﻮﻁ ﻧﻮﻋﻰ ﺩ&= #65197; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﻭرﺳﺦ ﻭﺣﺘﻰ و= 5203;خ ﺗﺤﺖ ﺟﻤﺎﺩﻯ، &#= 65251;ﻨﺘﻈﺮ ﺳﺮﭘﻴﭻ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﺍﺯ ﻓﺮﻣﺎﻥ ﺍﻟ&= #65260;ﻰ ﮐﻦ ﻓﻴﮑﻮﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ&= #65187;ﺘﻰ ﺻﺪﺑﺎﺭﻩ ﺑﻨﻮ&#= 65225; ﺑﺸﺮﻯ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ،ﻭﺭﻧﺞ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧ&= #65170;ﺎﺗﺎﺕ ﻭ ﺣﻴﻮﺍﺕ ﺭﺍ،&#= 64400;ﻪ ﺑﭽﺸﻢ ﻧﻴﺰ ﻣﻰ = ﺑﻴﻨﻴﻢ،ﺗﮑﺮA= 165;ﺭ ﻧﻤﺎﻳﻨﺪ. ﺗﺎ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ،ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺭﺳﻴﺪ، ﺗﺎ ﺑﺮﺍﻯ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻧﻴﺰ ﭘﻴﺶ ﺑﺮﻭ&= #65255;ﺪ. ﻭ ﻓﻬﻢ ﺣﻘﺎﻳﻖ = ﺍﻟﻬﻰ ﺍﻣﺮﻭﺯ، ﻫﻤﺎ= 5253; ﺍﻃﺎﻋﺖ ﻓﻄﺮﻯ &= #65261; ﻃﺒﻴﻌﻰ،ﻭﺣﺘA= 264; ﻣﻨﻄﻘﻰ ﻣﺎ ﺍﺯ = ﻓﺮﺍﻣﻴﻦ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﻫﻤﺎﻥ ﺗﺴ= ﻠﻴﻤﻰ ﮐﻪ ﺳﺎﻟﻚ ﺑﺎﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ، ﮐﻪ ﺑﺼﻮﺭﺕ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺮﺣﻠﻬﺎﻯ، ﻫﻤﺎﻥ ﺍﻃﺎﻋﺖ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﺍﮔﺮ ﭘﻴﺮ= ﺍﻟﻬﻰ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65204;ﺎﻟﻚ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﻫﻢ ﺧﺪﺍﻭﻧﺪ ﺗ&= #65262;ﺍﻧﻬﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺑﻨﺎ&= #65249; ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5236;ﻌﻞ ﺑﻤﺎ ﺩﺍﺩﻩ،ﻭ &#= 65259;ﻢ ﮐﻤﮑﻬﺎﻯ ﻟﺤظ= 607; ﺒﻠﺤﻈﻪ ﺑﻌﺪﻯ &= #65197;ﺍ ﻣﻴﺪﻫﺪ. که اﻣ= 5194;ﺍﺩ ﺧﺎﺹ ﺳﺎﻟﮑﺎن &#= 65262;ﻟﺎﻳت اﺳﺖ. ﻫﺮﭼﻘﺪﺭ &= #65175;ﻮﻓﻴﻖ ﺩﺭﺳﺎﻟﻚ ﺑﺎﺷ&#= 65194;،ﺁﻧﮕﺎه ﺘﻮﻓﻴق ﺒﺮﺍﻯ &#= 65251;ﺮﺣﻠﻪ ﺑﻌﺪﻯ ﺩﺍﺩﻩ ﻣ&= #65268;ﺸﻮﺩ. ﻭﺍﻟّﺎ ﺍﺗﻠﺎ= 5233; ﻭﻣﺼﺮﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻫﺮﮐ&#= 1587; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺻﺮﻑ ﺷﻬﻮﺕ ﻭ ﺷ= ﻬﺮﺕ ﻭﻟﺬﺕ ﻭﻣﺴﺘﻰ&#= 1548;ﻭ ﺗﺤﮑّﻢ ﻭﻏﺮﻭ= 5197; ﻭ ﻫﺰﺍﺭﺍﻥ ﻣﻔ&= #65166;ﺳﺪ ﺍﺧﻠﺎﻗﻰ ﺩﻳﮕ&#= 65198;ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﭼﻮﻥ ثرﻭ&= #65251;ﻨﺪ ﻭﺭﺷﮑﺴﺘﻪ، ﮐ= 5258; ﺑﺎﻳﺪ ﺍﺯ ﻧﻮ ﮐ= ﻨﺎﺭ ﺧﻴﺎﺑﺎﻥ ﺑﮕﺪ&#= 65165;ﺋﻰ ﺫﺭّﻩ ﺫﺭّﻩ ﺑ= 4345;ﺮﺩﺍﺯﺩ، ﺗﺎ ﮐﻪ ﺷﺎﻳﺪ ﺩ= ﻭ ﺑﺎﺭﻩ ثرﻭﺗﻤA= 256;ﺪ ﺷﻮﺩ. ﮐﻪ ﺭﻭﺡ ﺍ= ;ﻧﺴﺎﻥ ﺍﻳﻦ ﮔﺪﺍﺋﻰ ﺭ&= #65165; ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺎ&= #65263; ﺣﻘﻴﺮ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ ﺩﺍﺭﺩ. ﭘس ﻣﺎ ﺍ= ﻣﺮﻭﺯ ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭﮐﻤﻚ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﻤﺎ &= #65193;ﺭ ﺭؤﻳﺎ، ﻓﺮﺻﺖ = 5165;ﻳﻦ ﺭﺍ ﻣﻴﺪﻫﺪ، ﮐ&#= 65258; ﺑﺪﺍﻧﻴﻢ ﺍﮐﻨ&#= 65262;ﻥ ﭼﻘﺪﺭ ﺍﺯ ﺭﺍﻩ = ﺃﺯﻟﻰ ﺭﺍ ﻃﻰ ﮐﺮﺩه ا&#= 65267;ﻢ ﻭ ﺍﻳﻨﻚ ﭼﻪ ﻭﻇ= ﻴفه اﻯ ﺩﺍﺭﻳﻢ. ﻭﻓ&= #65198;ﺿﺎ ﺑﻔﻬﻤﻴﻢ، ﮐﻪ &#= 65193;ﺭﺃﺑﺪﻳﺖ ﺑﮑﺠﺎ ﺧﻮﺍﻫﻴ&#= 65250; ﺭﺳﻴﺪ. ﮐﻮﻩ ﻗﺎ= ﻑ ﻭﺣﺪّ ﻳﻘﻒ ﻭﺗ&#= 65262;ﻗّﻒ ﺗﮑﺎﻣﻞ ﻣﻴﺴّ= 5198; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﭘ&= #1587; ﺍﺯ ﭘﻨﺞ ﺷﻬﻮﺩ = ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗﺒﻞ ﺍﺯ ﻭﻟﺎﻳ&= #65174; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 1548;ﻭ ﺍﺣﺘﻤﺎﻟﺎ ﺭﺳ&#= 65268;ﺪﻥ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #64344;ﺮﺩﻩ ﭘﺎﻳﺎﻧﻰ،ﻳﺎ = 5259;ﻤﺎﻥ ﺳﺘﺮﺕ ﺍﻟﻤﻨﺘ&#= 65260;ﺎ،ﻳﺎ ﺳﺘﺎﺭ ﻭﭘﺮﺩﻩ &= #64344;ﺎﻳﺎﻧﻰ،ﻭﻳʋ= 66; ﻫﻤﺎﻥ ﺷﺠﺮﺕ ﺍ&= #65247;ﻤﻨﺘﻬﺎ ﻳﺎ ﺩﺭﺧﺖ ﭘﺎﻳ&= #65166;ﻧﻰ،ﮐﻪ ﻧقش ﻓﺮﺵ ﻋﺮﺵ &#= 65197;ﺣﻤﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺧ= ﻠﺎﺻﻪ ﺁﻳﻨﺪهﻫﺎﻯ ﺃ= 5169;ﺪﻯ ﺭﺍ ﺑﮑﺎﻣل اﻟ= 5260;ﻰ ﻭﻧﺠﺎﺕ ﻳﺎﻓﺘ&#= 65258; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. = ﻭﺩﺭ ﺳﻤﺒﻮﻝ ﺷﺠﺮﻩ &= #65261; ﺩﺭﺧﺖ،ﮐﻪ ﻣﻌ= 5252;ﻮﻟﺎ ﻣﺪﺍﻡ ﺭﺷﺪ ﻭ ﺗ= ﮑﺎﻣﻞ ﻭﺗﻮﺳﻌﻪ ﻣﻴﻴ&#= 65166;ﺑﺪ. ﻭﭼﻪ ﻣﻴﻮﻩ ﻫﺎ&= #65263; ﻋﻘﻠﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭﺗﻤﺪﻧﻰ ﻭﻏﻴ&#= 65198;ﻩ ﺑﺒﺎﺭ ﺧﻮﺍﻫﺪ &= #65153;ﻭﺭﺩ. ﮐﻪ ﺑﺮ ﺷﻴﺮﻳﻦ = ﭘس ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺻﺒﻮﺭ= ;ی ﺴﺨﺖ ﺩﻭﺭﻩ ﺳﻠ&= #65262;ﻙ ﻭﻧﻮﻉﺑﺸﺮﻯﺍ= 5203;ﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻣﺮﺍﺣﻞ ﺳﻠﻮﻙ &= #65169;ﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;، ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ = ﺭﻭﺡ ﻳﻚ ﮐﺎﻣﻞ ﻣﺤﻤ&= #65194;ﻯ،ﺩﺭ ﭘﻨﺞ ﺗﻮﻟﺪ ﺑﺸ&= #65198;ﻯ ﭘﻴﺸﻴﻦ ﺧﻮﺩ، &#= 65259;ﺮﺑﺎﺭ ﺑﺎ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194;ﻯ ﺑﺪﺭﺟﻪ ﭘﻴﺎﻣ&#= 65170;ﺮﻯ،ﭼﻮﻥ ﺁﺩﻡ ﻭ ﺑﻮﺩﺍ ﻭ= ﺯﺭﺩﺷﺖ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺨﻠﻖ ﺑﺎ&= #65199; ﻣﻴﮕﺸﺘﻪ ﺗﺎ ﺩ&= #65197;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻟﺎﻳﺖ ﻣﺤʌ= 52;ﺪﻯ،ﺳﺎﻟﻚ ﺑﺎ ﭘﻨﺞ ﺷﻬﻮﺩ = ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮﺩ،ﮐﻪ ﺍﺳﺎ= 5251;ﻰ ﺟﺪﻳﺪ ﭘﻨﺞ ﺗﻦ = ﺁﻝ ﻋﺒﺎ ﺭﺍ ﻳﺎﻓت&#= 1607; اﻧﺪ، ﺁﻧﮕﺎﻩ = 5169;ﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ، ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻭ&= #65183;ﺪﻳﺪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﺭ= ﻭﺡ ﻣﺤﻤﺪ ﻧﺨﺴﺘﻴ&#= 65254;،ﻭ ﺭﻭﺡ ﻋﻠﻰّ ﺩﻭ&#= 65251;ﻴﻦ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺑ&= #65262;ﺩﻩ،ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ. ﻭﺍﻟّﺎ ﻓﺮﺍﻭ= 5165;ﻥ ﺳﺎﻟﻚ ﺩﻳﮕﺮ، &#= 65169;ﺎ ﻣﺮﮒ ﻃﺒﻴﻌی ﻴ&#= 65166; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪﻧﺪ،ﻭ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ی ﻮﺑﻌﺮش ﺮﺣﻤﺎ= 5253; ﺭﻓﺘﻨﺪ،ﻭﻟﻰ = 5169;ﺨﻠﻖ ﺑﺎﺯ ﻧﮕﺸﺘﻨﺪ. = ﻭ ﺷﺎﻧس ﺑﺰﺭﮒ ﺑ&#= 65166;ﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺭﺍ ﻧﺪﺍ&= #65207;ﺘﻨﺪ. ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ،ﻫﻤﺎʌ= 53; ﭘﻨﺞ ﺣﺞ ﻋﻤﺮﻩ = ﺍﺳﺖ،ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺣﺞ ﺃﮐﺒﺮ،ﻭﻇ= 5268;فه ﺁﺧﺮﺳﺎﻟﮑﺎن = 5252;ﻴﺒﺎﺷﺪ. ﻭﺣﺞ ﮐﻌبه که @= 344;ﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺗﻌﻠﻴﻢ ﺁ&= #65253; ﺩﺍﺩﻩ ﻧﻤﺎﻳﺶ &= #65251;ﺎﺩی اﺯ ﺣﺞ ﺃﮐﺒﺮ ﺳ&= #65248;ﻮکی ﻤﻴﺒﺎﺷﺪ. ﻭﺣﺞ = ﮐﻌﺒﻪ ﻫﻴﭻ ﺳﻮﺩﻯ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﻧﺪﺍﺭﺩ . ﮐﻪ ﺣﺎ= ;ﺟﻰ ﺷﺪﻥ،ﺗﻨﻬﺎ ﺩ= 5197; ﺣﺞ ﺃﮐﺒﺮ ﺍﺳﺖ.= ﻭﻗﺘﻰ ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ = ﻣﻴﮕﺮﺩﻧﺪ. ﻭﺑﻘﻮﻝ ﻣﻮﻟﺎ &= #65227;لیّ ﺪﺭ ﻳﻚ ﺭؤﻳﺎﺋ&#= 65264;،ﭘﻴﺎﻣﺒﺮ ﺭﺍ (ﺁﻗﺎ ﻣﺼﻄﻔ= ﻰ) ﺑﻤﻦ ﻣﻌﺮﻓﻰ ﮐ&= #65198;ﺩ. ﮐﻪ ﺃﻗﺎ ﻫﻤﺎﻥ = ﻫﺨﺎ ﺩﺭ ﻫﺨﺎﻣﻨش ﻮ &= #64344;ﻴﺎﻣﺒﺮ ﺷﺪه ﺪﺭﺗﺴﻤی= 07; ﺰﺭﺩﺷﺘﻰ ﺍﺳﺖ. ﮐﻪ ﻗﺮﻳﺶ= ﻧﻴﺰ ﺍﺯ ﺯﺭﺩﺷﺘﻴﺎ&#= 65253; ﺍﻳﺮﺍﻧﻰ ﻣﻬﺎ&#= 65183;ﺮ ﺑﻴﻤﻦ ﻭ ﻣﮑﻪ ﺑ= ﻮﺩه اﻧﺪ. ﻭﻓﺮﻫﮕﻰ &= #65239;ﺮﻳﺶ ﻭﻗﺮﺁﻥ ﻣﻤﻠﻮ &= #65165;ﺯ ﻭﺍﮊﮔﺎﻥ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻭﺩﻳﻨﻰ ﺯﺭﺩﺷ&#= 65176;ﻰ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﻧ= ;ﻮﻳﺴﻨﺪﻩ، ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﻬ&= #65166; ﺭﺍ ﺩﺭ ﺗﻔﺴﻴﺮ&= #65165;ﺕ ﺧﻮﺩ ﻣﻌﺮﻓﻰ ﻧ&= #65252;ﻮﺩه اﻢ. ﺣﺞ ﻫﻤﺎﻥ ﺣ= ﻖ ﻳﺎ ﺣﻘﻴﻘﺖ،ﻭ &#= 65267;ﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ .= </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺣﺎﺟﻰ ﺍﺯ= (ﺧﺪﺍ ﺑﺎﺯﮔﺸﺘﻪ)، ﻫ&#= 65252;ﺎﻥ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺍﺯ ﺧﻮﺍﺏ ﻣ= ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65261; ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﺣﺎﺟﻰ ﺁﻗﺎ = ﺷﺪﻩ،ﻭﻧﻪ ﺁﺧﻮﻧﺪ ﻓﺎﺳﺪ &= #65231;ﻴﺮﺳﺎﻟﻚ ﻗﺸﺮﻯ که عملا= ; (ﺁﻏﺎ) ﻫﺴﺘﻨﺪ ﻭﻧﻪ (ﺁ= ﻗﺎ) ﻭﺍﮔﺮﺣﺎﺟی ﺪ= 5197; ﻣکّه عرﺑﺴﺘﺎ= ;ﻥ ﺑﺎﺷﻨﺪ، ﺣﺎﺟ= 5264; ﺃﮐﺒﺮ ﺷﻬﻮﺩ ﻗ&= #65166;ﺋﻢ ﻧﺸﺪه اﻧﺪ. ﻭ ﭘ&= #65268;ﺎﻣﺒﺮ ﺩﺭ ﭘﺎﻳﺎﻥ ﺗﻌ&= #65248;ﻴﻢ ﺣجّ کعبه ﻓﺮﻣ= ;ﻮﺩ،(ﻭ ﻋﻠﻴﮑﻢ ﺍﻟﺂﻥ &= #65169;ﺎﻟﺤﺞ ﺃﻟﺄﮐﺒﺮ)،ﮐﻪ &#= 65165;ﻳﻨﻚ ﻧﻮﺑﺖ ﺁﻥ ﺭﺳﻴ&= #65194;ﻩ،ﮐﻪ ﺑﺤج ﺃﮐﺒﺮ ﺑﺮ&#= 65261;ﻳﺪ. ﻳﺎ ﻣﺮﺍﺟﻌﻪ ﺑ&= #65262;ﻟﺎﻳت اﻟﻬﻰ ﻭﻭﻟیّ الهی اﺳﺖ، ﻭﺍ= ;ﻣﺮﻭﺯﻩ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; وﻟﻰّ ﺍﻟﻬﻰ ﻣ= 5256;ﺎﺳﺐ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﺴﺘﻌﺪ ﻭ ﺻﺎﺩ&= #65237; ﻭ ﻋﺎﺷﻖ ﺭﺍ ﺑﻮ= ﻯ ﻣﻌﺮﻓﻰ ﻣﻴﮑﻨ&#= 65194;. ﻭﺍﻟّﺎ ﻣﻌﺮﻓ= 5264; ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﮐ= ﻪ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65235;ﻰ ﻣﻴﺸﻮﺩ. ﻭﺍﻭﺭ&= #65165; ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﺰ = ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ،ﻭ ﭘﻴ= 5252;ﺎﻥ ﺗﺴﻠﻴﻢ ﺑﺎﻭﻯ &= #65193;ﺍﺭﺩ. ﺿﻤﻨﺎ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۳۱۳ ﻭﻟ᥾= 4; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻣﺤﻤﺪﻯ &= #65193;ﺭﺟﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ .= ﮐﻪ ﺍﮔﺮ ﻣُﺮﺩﻧﺪ &#= 65169;ﺎﺯﮔﺸﺘﮕﺎﻥ ﺟﺪﻳﺪﻯ ﺑﺨﻠﻖ&#= 1548; ﺟﺎﻯ ﺁﻧﻬﺎ ﺭﺍ = ﻣﻴﮕﻴﺮﺩ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺳﺘﺎﺭﮔﺎʌ= 55;ﻰ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5260;ﺮ ﮐﺪﺍﻡ ﺍﻫﺘﺪﺍ &= #65207;ﻮﺩ،ﺑﻬُﺪﺍ ﻭﺧُﺪﺍ ﻭﻫﺪﺍ= 5267;ﺖ ﻣﻴﺮﺳﻨﺪ. ﺣﺞ ﻋ= ﻤﺮﻩ،ﭼﻮﻥ ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ<= /span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺷﻬﻮﺩﻫﺎ ﺩʋ= 97; ﻳﻚ ﻋﻤﺮ ﻭﺗﻮﻟﺪ ﺑ&= #65208;ﺮﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻗ= ﺎﺋﻢ،ﺭﺏّ ﻋﻈﻴﻢ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺭﺏّ ﺭﺣﻤﺎﻥ ﮐ&#= 65258; ﺭﺏ ﻣﺸﻬﻮﺩ ﻭ ﺩ= ﻳﺪﻩ ﺷﺪﻧﻰ. ﺩﺭ ﻧﻮﻉ= ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ،ﺭﺏّ ﺃﻋﻠﻰ ﻭﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺳﺖ. ﺩﺭﺣﺎﻟﻴ&= #1705;ه ﺪﻳﮕﺮ ﺍﺭﺑﺎب &#= 65256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺩﺭ ﻋﻠﻴّﻴﻦ ﻳ&#= 65166; ﺑﺎﻟﺎﺗﺮﻫﺎ ﻫ&#= 65204;ﺘﻨﺪ. ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟ&= #65248;ﻪ، ﺩﺭ ﺍﻋﻠﻰﺍﻟﻌ&#= 65248;ّﻴّﻴﻦ ﻳﺎ ﺑﺎﻟﺎﻯﺑﺎ&#= 65247;ﺎﺗﺮﻳﻦﻫﺎﺍʌ= 03;ﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﭘس = ﺍﻧﺴﺎﻥ ﻳﺎ ﺩﺭﺍﺧﺘﻴﺎ&#= 65197; ﻭ ﺍﺭﺍﺩﻩ ﺍﻧﺘ&= #65192;ﺎﺑﻰ ﺍﻟﻬﻰ،ﻭﻓﺮﺷA= 176;ﻪ ﻣﺪﺑّﺮ ﺧﻮﺩ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﮐﻪ ﻫﻤﺎﻥ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ میباﺷ᥷= 4; ﻭﺗﺎ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;، ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﺍ= ﺧﺘﻴﺎﺭ ﻭ ﺍﻧﺘﺨﺎﺏ ﺍﻭ = ﺗﺤﺖ ﮐﺸﺶ ﻭﺗﺪﺑﻴﺮ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﺣﻘﻴﺮ &= #65175;ﺮ ﺣﻴﻮﺍﻧﻰ ﭼﻨﺎ&#= 65253; ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ= ﭘس ﺍﺯ ﻣﺮﮒ ﺷﺎﻳﺴ&= #65176;ﻪ ﺗﻮﻟﺪ ﺩﺭ ﺁﻥ ﻧ= ﻮﻉ ﺧﻮﺍﻫﺪ ﺷﺪ ﮔﺮ&= #64380;ﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﮐﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻧ&= #65176;ﺨﺎﺏ ﻧﺎﺩﺭﺳﺖ ﮐﺎﺭ &= #65255;ﻔس ﺍﻣﺎﺭﻩ ﻭ ﻋﻘﺪ&= #1607;ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﻣﻔ&#= 65166;ﺳﺪ ﺍﺧﻠﺎﻗﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ،ﮐﻪ ﺣﺎﺿ= 5198; ﻧﺸﺪﻩ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻧﻤﺎﻳﺪ ﻭ ﻣﻔﺎ&= #65203;ﺪ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65175;ﺸﺪﻳﺪ ﻧﻴﺰﻧﻤﻮﺩﻩ ﺍ&#= 65203;ﺖ. ﺍﻳﻦ ﻓﺮﺷﺘﻪ ﻣ&= #65194;ﺑﺮ ﻳﻚ ﺭﻭﺡ ﻳﺎ ﻫﻤ= ﺰﺍﺩ ﺍﻟﻬﻰ ﺍﻭ،ﻫﻤ= 5166;ﻥ ﻫﺪﺍﻳﺖ ﮐﻨﻮﻧ&#= 65264; ﺷﺨﺺ ﺍﺳﺖ،ﻭﻟ= 5264; ﻧﻪ ﺟﺒﺮ ﺑﻠﮑﻪ = ﺍﮔﺮ ﺳﻄﺢ ﭘﺎﮐﻰ ﺭﻭ&= #65165;ﻥ ﺍﻭ،ﻭﺍﮔﺮ ﺧﻮ= 5165;ﻫﺪ ﺭﺍﻩ ﺩﺭﺳﺖ ﻳﺎ = ﻧﺎﺩﺭﺳﺖ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤ&= #65166;ﻳﺪ ﻭﻫﻤﺎﻥ ﻓﺮﺷﺘ&#= 65258; ﻣﺮﮒ ﻳﮑﻢ ﺭﻭﺡ = ﺩﺭﭘﺎﻴﺎﻥ ﻓﺮﺻﺖ ﺯﻧﺪﮔﻰ &= #65169;ﺸﺮی اﺳﺖ. ﮐﺎﻣﻠﺎن اﻟﻬﻰ ﺭبّ اﻟʌ= 56;ﻮﻉ ﺧﻮﺩﺭﺍ ﻓﺮﺷﺘ&#= 65258; ﻣﺮﮒ ﻣﻴﻴﺎﺑﻨ&#= 65194;،ﻭﻗﺘﻰ ﺍﻭﺭﺍ ﻣﺎﻧﻨﺪ &= #65259;ﺮﺷﺐ ﺩﻳﮕﺮﻯ ﺩﺭ ﺭؤ&#= 65267;ﺎﻫﺎ، ﺩﺭ ﮔﺮﺩﺷﻬﺎﻯ &= #65251;ﻠﮑﻮﺗی ﺒﺎ ﺍﻭ ﻣﻴﺒﺎﺷ&= #65256;ﺪ ﻭﻟﻰ ﺍﻳﻦ ﺑﺎﺭ = ﮔﺮﺩﺵ ﺩﺭﺍﺯ ﻣﺪﺕ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﭼﻪ ﻫﻔﺖ ﻫ= ;ﺰﺍﺭ ﺳﺎﻝ ﺑﮕﻮﺋﻴﻢ&#= 1548;ﻭﭼﻪ ﺍﻳﻨﮑﻪ ﺗﻤﺎﻡ &= #65165;ﻳﻦ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺭﺍ ﺩﺭﻳﻚ ﻟﺤﻈ&= #65258; ﺑﮕﻮﺋﻴﻢ. ﮐﻪ ﭘ= س اﺯﻣﺮﮒ ﻭﻣﺮﻭ= 5197; ﺳﺮﻳﻊ ﺯﻣﺎﻥ،= 5175;ﻮﻟﺪ ﻧﻮﻉ ﺑﻌﺪﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻭﻟﻰ ﺳﺎ= ﻟﮑﺎﻥ ﺑﻮﺳﻴﻠﻪ ﺑﺮﺗ&#= 65198;ﻳﻦ ﺷﻬﻮﺩش که ﻔﺮA= 207;ﺘﻪ ﻣﺮﮒ ﺍﻭ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ ﻭ ﻣﺪﺑّﺮ &= #65199;ﻧﺪﮔﻰ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ. = ﺍﻣﺎ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65259;ﺮﭼﻪ ﻓﺎﺳﺪﺗﺮ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﺷﻮﻧﺪ،ﺭبّ ا᥼= 7;ﻨﻮﻉ ﺣﻘﻴﺮﺗﺮ ﻣﺪﺑ&#= 1617;ﺮ ﺍﻣﺮﻭﺯ،ﻭ ﻓﺮ= 5207;ﺘﻪ ﻣﺮﮒ ﺩﺭﺩﻧﺎﻙ &= #65165;ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺭ= ﻧﺞ ﻣﺮﮒ ﺭﺍ ﺍﻳﻨﺎ&= #65253; ﻗﺒﻞ ﺍﺯ ﻣُﺮﺩ&#= 65253; ﻭ ﻧﻴﺰ ﺑﻌﺪ ﺍﺯ= ﻣُﺮﺩﻥ، ﺩﺭ ﺗﻮﻟﺪ ﺣﻘﻴ&= #65198; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﻳﺪ. ﻭﺷﺎﻳﺪ ﺑ= ﻴﺎﺩ ﺑﻴﺎﻭﺭﻧﺪ،ﮐA= 258; ﭼﻪ ﺍﻧﺴﺎﻧﻰ ﺑ&= #65262;ﺩﻧﺪ،ﮐﻪ ﺍﻳﻨﻚ ﮔﺮبه اA= 263;،ﺩﺭ ﻫﻤﺎﻥ ﺧﺎﻧﻪ ﺍ&= #65261;ﻟﺎﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺷﺪﻩ،᥾= 1;ﺑﺠﺎﻯ ﻣﺤﺒّﺖ،ﻧﻔﺮ= 8; ﻮﺿﺮب ﻮ ﺷﺘﻢ ﺁﻧﻬﺎﺭ&= #65165; ﻣﻴﻴﺎﺑﻨﺪﮐﻪ &#= 65165;ﻗﻮﺍمﻨﻴﺰﭼ᥽= 6;ﻴنﻤﻴکنند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺑﺎﺭﻩ ﺍﻧﮕﻴﺰ&#= 65257; ﻫﺎﻯ ﺩﺍﺧﻠﻰ ﺑ&= #65198;ﺍﻯ ﺍﻧﺠﺎﻡ ﺍﻧﺘﺨ&#= 65166;ﺏ،ﻭﺃﺧﺬ ﺗﺼﻤﻴﻢ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﻣﻴﺘﻮﺍن ﺍﻳﻦ &#= 65175;ﻔﮑﻴﻚ ﺭﺍ ﻧﻤﻮﺩ. ﻳﮑﻰ= ﺩﻟﻴﻠﻰ ﮐﻪ ﺟﻨﺒﻪ ﻓﮑﺮ&= #65263; ﻭ ﺗﺄﻣّﻠﻰ ﺷﺨ&#= 1589; اﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ = ﻣﺮﺍﺣﻞ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264;،ﺑﺎ ﻋﻘﻞ ﻣﺎﺩﻯ ﻭ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻴﻮﺍﻧﻰ،ﻭ= ;ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪﻩ ﻫﺎ ﻭﻣ&= #65262;ﺍﻧﻊ ﮐﻪ ﻣﻨﺠﺮ ﺑﻘﺪ&= #65197;ﺕ ﺣﺎﻓﻈﻪ،ﺩﺭ ﺑ= 5166;ﺯﮔﺮﺩﺍﻧﻴﺪ᥽= 3; ﺧﺎﻃﺮﺍﺕ ﻣﻴﺸ&#= 65262;ﺩ. ﻭﭼﻘﺪﺭ ﺍﺯ ﺧﺎ&= #65219;ﺮﺍﺕ ﻭﺑﺎﭼﻪ ﻭﺿﻮﺡ &= #65261; ﻳﻘﻴﻨﻰ،ﮐﻪ ﺷ= 5192;ﺺ ﺍﺯ ﺳﻮﺍﺑﻖ ﺫﻫ&= #65256;ﻰ ﺧﻮﺩ ﺫﺧﻴﺮﻩ ﺳ&= #65166;ﻟﻢ ﺑﺮﺍﻳﺶ ﻣﺎﻧﺪ&#= 65257; ﺍﺳﺖ. ﮐﻪ ﮔﺎﻫﻰ= ﻳﻚ ﺩﺭﺻﺪ ﺧﺎﻃﺮﻩ&#= 1548;ﻗﺎﺑﻞ ﺍﻋﺎﺩﻩ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﺎﺷﺪ. ﭘس ﺑﺮﺍ&= #65263; ﺍﺳﺘﻔﺎﺩﻩ ﮐﺎ&#= 65235;ﻰ ﻧﻴﺴﺖ. ﻭ ﻗﺴﻤﺖ= ﺩﻳﮕﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺍﻳﻦ ﺗﻔ@= 401;ﻴﻚ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65175;ﺼﻤﻴﻢ ﮔﻴﺮﻧﺪه ﻮﺍﺭ= 5165;ﺩﻩ ﺍﻧﺴﺎﻥ ، ﻫﻤﺎ&#= 65253; ﻋﻮﺍﻣﻞ ﺍﻧﻔﻌ&#= 65166;ﻟﻰ ﻭ ﺍﻧﻌﮑﺎس ﺷﺮ&#= 65219;ﻰ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﮑﻬﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﺩ&= #65165;ﻡ ﮐﻪ ﻫﻨﻮﺯ ﺭﻭﺍ&= #65255;ﻰ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65208;ﺪﻩ ﺑﺎﺷﺪ. ﻭ ﮊﻧﺘﻴ= ﻚ ﺭﻭﺣﻰ ﻗﺪﺭﺕ ﻋ&= #65240;ﻠﻰ ﻭﺍﺭﺍﺩﻯ ﻭ ﺻﺒ&= #65262;ﺭﻯ،ﻭ ﻗﺪﺭﺕ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﻧﺪﺍﺭﺩ. ﻭ ﻟﺒﺮ= ﻳﺰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻧﻔ&= #65198;ﺕ ﺍﻧﮕﻴﺰ ﻧﺴﺒﺖ &= #65169;ﺎﻣﻮﺭ ﺧﺎﺭﺟی ﻤﻴﺒﺎ= 5207;ﺪ. ﺩﺭﺳﺎﻟﮑﺎﻥ ﻧ&#= 65268;ﻤﻪ ﺭﺍﻩ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﺎﺯ ﻭﺿﻊ ﺑﻬﺘ&= #65198;ی ﺪﺍﺭﻧﺪ. که اﻧ= 4405;ﻴﺰه ﻫﺎﻯ ﻧﻴﻤﻪ ﺟﺎ&= #65253; ﻣﻨﻔﻰ ﻭﺍﻧﮕﻴ&#= 65200;ه ﻫﺎﻯ ﻧﻴﻤﻪ ﺟﺎ&= #65253; ﻣثبت ﺗﺎﺯه ا᥾= 3; ﺁﻣﻮﺧته اﻧﺪ. ﺑﺎﺯ ﺧﻄﺮ = ﺗﺼﻤﻴﻤﺎت ﺴﺎﻟﻚ ﻣﻌﻤﻮﻟ&#= 65166; ﺩﺭ ﺍﻧﺤﺮﺍﻑ ﺑ&= #65268;ﺸﺘﺮ ﺁﻣﺎﺩﻩ ﻫﺴﺖ. ﻣ= ﮕﺮ ﺩﺭ ﺍﺩﺍﻣﻪ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﭘﻴﺸﺮﻓﺖ. ﻭ ﻟ= ;ﺬﺍ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﻣﻄﻠﻘﺎ ﺑﺪﻭﻥ &= #65165;ﺭﺍﺩﻩ ﺑﺎﺷﻨﺪ،ﻭ ﺗﻨ= 5260;ﺎ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻬﺮﺷﮑﻠﻰ ﮐﻪ ﺑﺎﺷﺪ،ﻭ ﺑ&#= 65166; ﻫﺮ ﺭﺍﺑﻄﻪ ﻣﻨ&= #65220;ﻘﻰ ﺳﺎﻟﻚ، ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﺪ ﻳﺎ ﻧﺪﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻧﻴﻤﻪ ﺟﺎ&= #65253; ﻣﻨﻔﻰ،ﺑﺮﻋﻠA= 268;ﻪ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65255;ﻴﮑﻮ ﻭ ﻣثبت ﻭ ﺗﺤﻠ= 5268;ﻪ ﺷﺪﻩ ﺳﺎﻟﻚ ﻏﻠ&= #65170;ﻪ ﻧﻤﻴﮑﻨﺪ ﮐﻪ ﺑ&= #65166;ﻟﻌﮑﺶ ﺿﻌﻴﻒ ﺗﺮ،ﻭﺍ= 5255;ﮕﻴﺰﻩ ﻫﺎﻯ ﻣثبت ﻗﻮA= 263; ﺗﺮ ﻣﻴﮕﺮﺩﻧﺪ. = ﻭﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ، ﺑﻴﻦ ﺧﻮﺩ ﺩﺭ ﺍ= ﻳﻦ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65153;ﻧﻬﺎ ﻣﺘﻔﺎﻭﺕ ﻫﺴﺘ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﺁﻧ&= #65260;ﺎ ﺗﺰﮐﻴﻪ ﻣﻄﻠﻖ &= #65255;ﺪﺍﺭﻧﺪ. ﻭ ﻟﺬﺍ ﻣﺪﺑّﺮ&#= 65165;ﻥ ﺍﻟﻬﻰ ﻭﻋﻘﻠﻰ &= #65261; ﺻﺤنه هاﻯ ﺳﺮʌ= 55;ﻮﺷﺘﻰ،ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﻨﺎﺳ&#= 65168; ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﻳﻌﻨﻰ = ﺟﻬﺎﻥ ﺭﺍ ﺑﺮﺣﺴﺐ ﺩﺭ&= #65183;ﻪ ﮐﻤﺎﻝ ﻭ ﭘﺎﮐﻰ = ﺭﻭﺍﻥ ﺧﻮﺩﺩﺭﻭﺿﻮﺡ &#= 65261;ﻭﺍﻗﻌﻴّﺖ ﻣﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﻴﻨﻨ= ;ﺪ. ﭘس ﻣﺘﻔﺎﻭﺕ ﺑ&#= 65166; ﻫﻢ ﻣﻴﺒﻴﻨﻨﺪ .= ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﻫ&= #65198; ﮐﺎﺭﻯ ﻭ ﮔﻔﺘﺎ&= #65197;ﻯ ﺭﺍ ﮐﺮﺩ،ﺍﮔﺮ &#= 65165;ﺯ ﻣﺤﻞ ﺗﻔﮑّﺮ ﺑ&#= 65166; ﻣﻌﻴﺎﺭﻫﺎی اA= 247;ﻬﻰ ﻭﺗﮑﺎﻣﻠﻰ ﻭﺍ&#= 65191;ﻠﺎﻗﻰ ﺑﻬﺘﺮ ﻧﻤﻮﺩ،= 5259;ﻢ ﺩﻟﻴﻞ ﻋﻘﻞ ﻭﺍ&= #65247;ﺎﺗﺮ ﺍﻭ،ﻭ ﻧﻴﺰ ﺑﺎ&#= 65227;ث ﺗﻘﻮﻳﺖ ﺑﻌﺪﻯ &= #65165;ﻳﻦ ﻋﻘﻞ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺁﻧﮕﺎﻩ ﻣﻌﻨﻰ &= #65165;ﺭﺍﺩﻩ ﺑﺎ ﻣﺮﺩﺍﻧﮕﻰ &= #65193;ﺍﺭﺩ،ﻭﻧﻪ ﻣﺮﺩﺍﻧﮕﻰ ﺍﺯ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻟﺤﺎﻅ ﺟﻨسی= ; ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65166;ﻣﺮﺩ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﻫ= ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65198;ﺩ ﺍﺳﺖ،ﮔﺮﭼﻪ ﺩ= 5197;ﺟﻨس ﺯﻥ ﺑﺎﺷﺪ. ﻭ ﻏﻴ= ;ﺮ ﺳﺎﻟﻚ ﺩﺭ ﺣﮑﻢ = ﺯن اﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ = ﻣﺮﺩ ﺑﺎﺷﺪ . ﻭﺩﺭ ﻃﻮ= ;ﻝ ﺗﺎﺭﻳﺦ ﺯﻭﺭﻣ&#= 65256;ﺪﺍﻥ،ﻧﺎﻡ ﻣﺮﺩﻯ ﺭﺍ ﺑﺮﺧ&= #65262;ﺩ ﮔﺬﺍﺭﺩﻧﺪ. ﻭﺍ&= #65247;ّﺎ ﺍﺭﺍﺩهﻫﺎﻯ ﺑ= 5194;ﻭﻥ ﺗﻔﮑّﺮ ﺑﺎﻣﻌ= 5268;ﺎﺭﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264;،ﻋﻤﻠﺎ ﺑﺎﺯﻳﭽّﻪ ﺭﻭ= 5165;ﻥ ﺁﻟﻮﺩﻩ ﭘﺮ ﻋﻘ&= #65194;ﻩ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﺗﻨﻬﺎ ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﺧﻮﺩ ﮐﺎﺭ،ﻭ ﺳ&#= 65166;ﻳﺒﺮﻧﻴﺘﻴﮑʌ= 60;ﺎﻯ ﺧﻮﺩﮐﺎﺭ،ﺑﻨA= 166;ﻡ ﺻﻔﺎﺕ ﻭﺷﺄﻥ ﻣ&= #65240;ﺎﻡ ﺍﻧﺴﺎن اﺳﺖ. ﮐ&#= 65258; ﺑﺨﻄﺎ،ﻧﺎﻡ ﺍ= 5197;ﺍﺩﻩ ﺁﺯﺍﺩ ﺑﺮﺁﻥ ﻣ&= #65268;ﮕﺬﺍﺭﻧﺪ. ﺑﻠﮑﻪ ﺍﺭﺍﺩﻩ &= #65169;ﻰ ﺍﺭﺍﺩﮔﻰ،ﻭﺗA= 262;ﺣّﺶ ﻭ ﺧﻮﺩﻓﺮﻳﺒﻰ &= #65261; ﻣﺴﺘﺎنه اﺳﺖ. = 5165;ﻳﻦ ﺻﻔﺎﺕ ﻣﻠﮑﻪ ﺷ&= #65194;ﻩ ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﻚ ﭼﻪ ﺩﺭ ﺟﺴﻢ ﭼﻮ= ﻥ ﺍﻋﻤﺎﻝ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻭﻫﻨﺮﻯ ﻭﻭﺭﺯ&#= 65207;ﻰ، ﻭ ﭼﻪ ﺩﺭ ﺫﻫﻦ ﻣ= ;ﺎﻧﻨﺪ ﺗﮑﺮﺍﺭ ﻣﺤﻔﻮ&#= 65223;ﺎﺕ ﻭ ﻗﺪﺭﺕ ﺑﻴﺎﻥ = ﻭ ﺍﺑﺮﺍﺯ ﻋﻘﺎﻳ&#= 65194;،ﻭ ﺷﺮﮐﺖ ﺩﺭ ﺟﻨﮕ&= #65260;ﺎﻯ ﻣﻨﻄﻘﻰ ﺩﺭ ﺍﺣ&= #65176;ﺠﺎﺟﺎﺕ ﻣﻨﻄﻘﻰ،ﮐﻪ ﭼ= 5240;ﺪﺭ ﺩﻭﭼﺎﺭ ﺧﻄﺎﻫ&#= 65166;ﻯ ﺑﻴﺎﻧﻰ ﻭﻓﮑﺮ&#= 1740; ﻤﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﻣﻨﺠﺮ ﺑﺸﮑﺴﺖ &= #65153;ﻧﻬﺎ ﺩﺭ ﻧﺒﺮﺩ ﻫﻮﺵ = ﺩﺭ ﻣﺠﺎﺩﻟﻪ ﺧﻮﺩ&#= 65263; ﮔﺮﺩﻧﺪ. ﻭﭼﻪ ﺩ= ﺭ ﺻﻔﺎﺕ ﻭﺍﻧﮕﻴ&#= 65200;ه ﻫﺎﻯ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ،ﮐʌ= 58;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺻﻔﺎﺕ ﺗﻮﺣ¡= 7;ﺶ ﻭﺣﻴﻮﺍﻧﻴّت A= 198;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194; که اثری ﻫﻢ ﺍ᥷= 9; ﺗﻔﮑّﺮ ﻭ ﺗﺄﻣّﻞ ﺩﺭ ﺁ&= #65253; ﻧﻴﺴﺖ. ﺍﺭﺍﺩﻩ = ﺣﻴﻮﺍﻧﻰ ﻭﻃﻔﻞ ﻭﺩﻳﻮﺍ&#= 65255;ﻪ، ﻭ ﺍﻧﺴﺎﻥ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺷﺪه ﺪﺭ ﺻﻔﺎﺕ&#= 1548;ﮐﻪ ﭼﻮﻥ ﺍﻓﺮﺍﺩ ﻣ&= #65204;ﺖ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻬ&#= 65198; ﮐﺎﺭی ﻤﻴﭙﺮﺩ= 5165;ﺯﻧﺪ،ﻋﻤﻠﺎ ﺍﺭﺍﺩه ای ﻨﺪA= 165;ﺭﻧﺪ. ﺑﻠﮑﻪ ﺍﻧﮕﻴﺰ&#= 1607; ﻫﺎﻯ ﺣﻴﺎﺗﻰ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﻧﻮﻋﻰ ﻳﻚ ﻣﻮﺟ&= #65262;ﺩ ﺍﺳﺖ. ﺗﺎ ﺑﺴﻄﺢ= ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺸﺮ&#= 65263;،ﺍﻳﻦ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭﻣﻨﻔﻰ ﻭ ﺳﻴﺎ&= #65257; ﻭﺣﻴﻮﺍﻧﻰ، ﺻ= 5166;ﺣﺐ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65231;ﻴﺮ ﺳﺎﻟﻚ،ﻭﺍﺯ ﻫ= 5250; ﺍﮐﻨﻮﻥ ﺑﺎ ﺍﺧ&= #65248;ﺎﻕ ﺣﻴﻮﺍﻧﻰ ﻭﺣﺸ&#= 65268;ﺎﻧﻪ ﺍﺳﺖ،ﮐﻪ ﺑﺴﻴ= 5166;ﺭ ﻣﻰ ﺑﻴﻨﻴﻢ. ﻭﻟ= ﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺨﺼ&#= 65262;ﺹ ﮐﺎﻣﻠﺎﻥ ﻳﺎ<span style=3D'mso-spacerun:yes'>  </span>ﻭﺍﻥ ﭘ&= #65166;ﮐﺘﺮﻯ،ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭﺗﺤﻠﻴﻪ ﺻﻮﺭ&#= 65173; ﮔﺮﻓﺘﻪ،ﻭﻣﻮA= 197;ﺩ ﺗﺰﮐﻴﻪ ﻭﺗﺬﮐ&#= 65268;ﻪ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﮐ&= #65166;ﻧﺪﻳﺪﺍﺗﻮﺭA= 263; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 1740; اﺳﺖ. ﻭلی ﺮﻭﺡ &#= 65203;ﺎﻟک اﺯ ﻫم اﮐﻨﻮﻥ= 48;ﺑﻨﺠﺎت اﺯﻧﻮع ﺒﺸﺮﻯ = 5191;ﻮﺩ ﻧﺰﺩﻳک ﺸﺪﻩ ک= 607; ﺪﺭﻣﺮﮒ ﻗﺒل ا= 5199; ﻣﺮﮒ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﺮﺳﺪ. ﻭﺍﮔﺮ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯﮔﺸﺖ ﺩﺍﺷﺖ، ﺑﻤﺸﻴ= 617;ﺖ ﺍﻟﻬﻰ ﺗﺎ ﭼﮕﻮ&= #65255;ﻪ ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮ= ﻥ،ﺑﺎﻋﻘﻞ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65235;ﻮﻕ ﺑﺸﺮﻯ، ﻫﻤﭽﻨ= 5166;ﻥ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺯﻣﺎﻧﻰ ﺯﻧﺪﻩ &= #65259;ﺴﺘﻨﺪ. ﺭﻭﺣﻰ ﺍﻟﻬی ﺪ&#= 65197;ﺑﺪﻧﻰ ﺑﺸﺮﻯ،ﺗﺎ ﺷﺎ= 5267;ﺪ ﻣﻮﺟﺐ ﻫﺪﺍﻳﺖ &= #65251;ﺴﺘﻌﺪﺍﻥ ﺩﻳﮕﺮﻯ،ﺑﺮﺍA= 263; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﻧﺪ. ﻭﺗﻨﻬﺎ ﺑﺮﺍﻯ &= #65259;ﻤﺎﻥ ﭼﻨﺪ ﺳﺎﻟﻚ،ﮐ= 5252;ﺘﺮ ﺍﺯ ﺍﻧﮕﺸﺘﺎﻥ &= #65193;ﻭ ﺩﺳﺖ،ﺍﺣﺘﻤﺎA= 247;ﺎ ﻧﺠﺎﺕ ﮐﺴﺎﻧﻰ &= #65197;ﺍ ﺑﺎﻋث ﺷﻮﺩ. ﺯﻳ&= #65198;ﺍ ﻫﻴﭻ ﺭﻫﺒﺮ ﻭ ﮐ= ﺎﻣﻠﺎﻥ ﺭﺍﻫﻨﻤﺎ،ﺟﺰ = 5219;ﺎﻟب ﺸﻨﺎﺧت ﻤﺴﺘﻌ= 5194;ﺍن ﻨﻴﺴﺖ. ﻟﺬﺍ ﺍﺯ= ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﺩ&= #65267;ﺎﻥ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﻫﺮ ﺯﻣﺎﻥ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ&#= 1548; ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﺑﺮﺍﻯ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﻭ ﻫﺪﺍﻯ ﺧﺪﺍﺋ&= #65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮐ&= #65166;فی ﻤﻴﺒﺎﺷﺪ،ﻭﺍA= 261;ﻟﻴﺎ ﮐﺎﺭﻯ ﺑﺪﻳﮕﺮ &= #65165;ﻧﺴﺎﻧﻬﺎ ﻧﺪﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﺗﺄﺳﻴس ﺩﻳﻦ ﻭﻣﺬﻫﺐ ﻗ&= #65208;ﺮﻯ ﻭﺭﺳﻤﻰ،ﮐﺎﺭ = 5155;ﻧﺒﻴﺎ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﮐ= ﺎﺭ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﺍﻳﻦ ﺃﻧﺒﻴﺎ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺑﻬﺮ ﻧﺎﻣﻰ ﮐ= ﻪ ﺑﺎﺷﺪ. ﮐﻪ ﺳﻨّ&= #65268;ﺎﻥ ﻣﺴﻠﻤﺎﻥ، ﺍﮔ= 5198; ﺳُﻨّﺖ ﻣﺤﻤﺪ = 5267;ﺎ ﻫﻤﺎﻥ ﺳِﻨّﺖ = 5207;ﺪﻥ (ﺑﺪﻭﻥ ﺗﺸﺪﻳﺪ)= ﺑﺘﻘﺪّس ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﻨﺪ، ﺳﻨّA= 264; ﻫﺴﺘﻨﺪ. ﻭﻳﺎﺷ&= #65268;ﻌﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭ&= #65215;ﺎ،ﺗﺎﻭﻗﺘﻰ ﮐﻪ ﺑﺸﻬﻮﺩ ﺷﻌ&= #65166;ﻋﻬﺎﻯ ﺍﻧﻮﺍﺭ ﭘﻨﺞ ﺗ&= #65254; ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;،ﺗﺎ ﻫﻢ ﺳﻨّﻰ ﺑﺎﺷ&#= 65194; ﻭﻫﻢ ﺷﻴﻌﻪ، ﻭ &= #65169;ﺎ ﻭﻗﺘﻰ ﮐﻪ ﺑﺸﻬ&= #65262;ﺩ ﺷﻌﺎﻋﻬﺎﻯ ﺍﻧ&#= 65262;ﺍﺭ ﭘﻨﺞ ﻧﻮﻋﻰ ﻧﺮ&= #65203;ﻴﺪه ﺒﺎﺷﻨﺪ،ﺷﻴﻌA= 258; ﻧﻴﺴﺘند، ﮐﻪ A= 251;ﺸﺮﮐﺘﺮ ﺍﺯ ﺳﻨّﻴﺎن ﺒ= 5194;ﻭﻥ ﺳﻨّﺖ ﻫﺴﺘﻨﺪ. &= #65203;ﺎﻟﻚ ﺗﻨﻬﺎ ﭘﻴﺮﻭ ﭘ&= #65268;ﺮ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪﺍﺳت ﺤﺘﻰ ﺍﮔﺮ ﻇﺎﻫ&= #65198;ﺍ ﭘﻴﺮ ﺩﺭ ﺟﺎﻣﻌ&= #65260;ﺎﻯ ﻏﻴﺮ ﺍﺯ ﺩﻳﻦ ﻭ= ﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺳﺎﻟﻚ ﺑ&= #65166;ﺷﺪ. ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﻫﻤﻴﺸﻪ ﮔﻢ ﻧﺎﻡ ﻭ ﺩﺭﻭ= ﻳﺶ ﻳﻚ ﻟﺎﻗﺒﺎ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. که ﺮﻭﺯ ﺷﻤﺎﺭ= 5263; ﻭﻗﺖ ﻣﺮﮒ ﺧﻮﺩ = ﻣﻴﮑﻨﻨﺪ،ﺗﺎ ﺑﻮﻋﺪه ﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺧﻮﻳﺶ ﻣﻴﺮﺳﻨ&#= 65194;. ﺑﻬﺸﺘﻬﺎﻯ ﭼﻬ&#= 65166;ﺭﮔﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ. &= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﻣﻴ&#= 65176;ﻮﺍﻥ ﮔﻔﺖ،ﺍﺭﺍﺩﻩ = 5231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ،ﺳﺮA= 165;ﺳﺮ ﺍﻧﮕﻴﺰه ﻫﺎﻯ &#= 65255;ﻔﺴﺎﻧﻰ ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ &= #64400;ﻨﻮﻧﻰ. ﻭﻟﻰ ﺳﺮﺍﺳﺮ ﮐ&= #65166;ﺭﻣﺎ ﺳﺎﺯﻯ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺑﻌﺪی ﻤﻴﺒﺎﺷ= 5194;. ﻭﺍﺭﺍﺩﻩ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻋﻤﻠﺎ ﺑﻰ ﺍﺭﺍ&= #65193;ﻯ ﺍﺳﺖ ﻭﺗﻨﻬﺎ ﺍ&= #65197;ﺍﺩﻩ ﻭﺩﺳﺘﻮﺭ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍﺑﺎﻳﺪ &#= 65165;ﺟﺮﺍ ﮐﺮﺩ. ﻭﺍﺭﺍﺩﻩ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ بویژه ᥷= 3;ﺭ ﮐﺎﻣﺒﻠﺎﻥ ﻣﺤ&#= 65252;ﺪﻯ،ﻋﻤﻠﺎ ﺍﺭﺍﺩﻩ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻣﺤﻤﺪﻳﺎﻥ ﺭﺏ&#= 1617; ﺭﺣﻤﺎﻥ،ﻭ ﻣﺴ= 5248;ﻤﺎﻥ ﮐﺎﻣﻞ ﺭﺏّ ﻗﺎ&#= 65163;ﻢ، ﻭﮐﺎﻣﻠﺎﻥ ﺯﺭ&#= 65193;ﺷﺘﻰ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻣ&#= 65212;ﻄﻔﻮﻯ،ﻭ ﺑﻮﺩﺍﺋﻴﺎﻥ ﮐ&#= 65166;ﻣﻞ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻣ&#= 65198;ﺗﻀﻮﻯ ﻭﺩﺭ ﮐﺎﻣﻠﺎﻥ &= #65251;ﻴﺘﺮﺍﻧﻰ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻓ&#= 65166;ﻃﻤﻰ،ﻭ ﮐﺎﻣﻠﺎﻥ ﻭﺩﺍ&#= 65255;ﺘﺎﺋﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻨﺪﻭﺍﻥ، ᥷= 7;ﺏّ ﺍﻟﻔﺼﻞ ﺣﺴﻨﻰ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ،ﺍﺭﺍA= 193;ﻩ ﻫﻤﺎﻥ ﺗﺤﺮﻳﻚ &= #65187;ﻴﺎﺗﻰ ﺍﻧﺴﺎﻥ،ﮐﻪ ﺩ= 5197;ﺟﺎﺗﻰ ﺍﺯ ﻋﻘﻞ ﺭﺍ ﺑﻬ= ﻤﺮﺍﻩ ﺩﺍﺭﺩ. ﻭﺍﮔﺮ ﺍ= ﻳﻦ ﻋﻘﻞ ﺑﻬﻤﺮﺍﻩ &= #65165;ﺭﺍﺩﻩ ﻫﺮ ﮐﺎﺭ ﻭﮔﻔﺘ&= #65166;ﺭﻯ ﺷﺪ، ﻋﻤﻠﺎ ﻳﻚ &= #65255;ﻔس ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ. = ﺣﺘﻰ ﺍﮔﺮ ﻗﺒﻮﻝ ﮐﻨ&= #65268;ﻢ،ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺣﺮ&#= 64400;ﺎﺗﻰ ﺩﺍﺭﻧﺪ،ﻭﺩﺭA= 183;ﺎﺕ ﺿﻌﻴﻒ ﺗﺮ ﻋﻘﻠ&= #65264; ﺁﻧﺮﺍﻏﺮﻳﺰﻩ &#= 65251;ﻴﻨﺎﻣﻴﻢ. ﭘس ﻫﺮ ﮐﺎﺭﻯ ﮐ&= #65258; ﻣﻴﮑﻨﻴﻢ،ﺍﮔA= 198; ﺍﺯ ﻳﻚ ﺧﻂ ﻭﺳﻄ= ﺢ ﻣﻌﻴﻨﻰ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺑﺎﺷﻨﺪ،ﻋ= 5252;ﻠﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65197;ﻣﺎﺳﺎﺯﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﺳ&= #65174;. ﻭﻟﻰ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﮐﺎﺭﻣﺎ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ. ﻭﺍﮔﺮ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻳﻚ ﺳﻄﺢ ﻋﻘ= ﻠﻰ ﺑﻮﺩ،ﺗﮑﺎﻣﻠA= 264; ﻃﺒﻴﻌﻰ ﻳﺎ ﺳﻠ&= #65262;ﻙ ﺍﺳﺖ. ﮐﻪ ﻋﻘﻞ ﻣ= ;ﺎﺩﻯ ﺗﺒﺪﻳﻞ ﺑﻌﻘﻞ &= #65165;ﻳﺪﺁﻟﻴﺴﺘﻰ ﻧﻔس ﻟﻮّﺍﻣﻪ = 5255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﻭﻣﻠ&#= 65166;ﻣﺖ ﮐﻨﻨﺪﻩ ﺧﻮﺩ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﺗﺎ ﺑﻌﻘﻞ= ﮐﻠّﻰ ﺍﻟﻬﻰ ﺭﺳﻴﺪ. ﺁ= ﻧﮕﺎﻩ ﺑﺎﺯ ﺗﺮﻗّﻴﺎ= 5173; ﻋﻘﻠﻰ ﺑﻴﺸﺘﺮ &= #65195;ﺧﻴﺮﻩ ﺁﺧﺮﺕ،ﺑﺎ ﺍﻟ= 5260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺧﺪﻣ= 5166;ﺕ ﺍﻟﻬﻰ، ﻭ ﺗﺰﮐ&#= 65268;ﻪ ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻭ = ﺍﺿﺎﻓﻰ ﺭﻭﺍﻥ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ. ﻭﻟﺬﺍ ﺑﻴﻦ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻣﺮﺍﺗﺐ &= #65261;ﺩﺭﺟﺎﺕ ﻋﻘﻠﻰ ﻣﺎﻧﻨﺪ &= #65165;ﮔﺮ ﺻﻔﺎﺕ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﺘ&= #65236;ﺎﻭﺕ ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﺍﻳﻦ ﻋﻘﻞ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﻭﺩﺭﺟﻪ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65169;ﺎﻟﺎﺗﺮ ﻭ ﺣﮑﻮﻣﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﺑﻴﺸﺘﺮﻣﻴﺒﺎ= 5207;ﺪ. ﻣﺠﻤﻮعه اﻯ ﺍA= 199; ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧ&#= 65264; ﻫﺎ،ﻭﻣﺠﻤﻮﻋA= 260;ﺎﻯ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩ&#= 65255;ﻰ ﻫﺎ ﺗﺸﮑﻴﻞ ﺷﺪ&= #65257; ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﺗﺤﺮﻳﻢ ﺣﺠّﺎﺝ. ﻭﻟﻰ ﺩ&= #65197; ﺣﺞ ﺃﮐﺒﺮ ﺳﻠﻮ&= #64400;ی ﻨﻮﺭ ﻗﺎﺋﻢ،ﮐ= 5258; ﺳﺎﻟﻚ ﺑﺮﺣﺴﺐ</= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺳﺘﻮﺭ ﭘ= ﻴﺮ ﺍﻟﻬﻰ، ﻫﺮ ﭼﻴ&#= 65200;ﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﺑﺮﺍﻯ ﺩA= 267;ﮕﺮﺍﻥ،ﻭﺣﺘﻰ ﺳﺎﻟﮑﺎن ﺪﻳﮕ= 5198; ﻣﻤﮑﻦ ﺍﺳﺖ ﺣﻠ&= #65166;ﻝ ﻭﻣﺠﺎﺯ ﺑﺎﺷﺪ&#= 1548; ﺑﺮﺍﻯ ﺍﻳﻦ ﺳﺎ&= #65247;ﻚ ﺑﺨﺎﻃﺮ ﻣﺸﮑﻠ&#= 65166;ﺕ ﺭﻭﺍﻥ ﺍﻭ ﻭﻣﻌ&= #65166;ﻟﺠﻪ ﺁﻥ،ﺑﺮ ﻭﻯ ﺣﺮ&#= 65165;ﻡ ﺷﺪﻩ ﺍﺳﺖ. ﻧﻪ ﺍ= ;ﻳﻨﮑﻪ ﺑﺮ ﭘﻴﺮ ﻧﻴﺰ ﺣ= ﺮﺍﻡ ﺑﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﺩﺭ ﺑﺎﺭﻩ ﺳﻮﮊه ﻫ&#= 65166;ﻯ ﻣﺤﺮﻙ ﺣﺮﮐﺖ ﺩ&= #65197;ﺧﺎﺭﺝ،ﭼﻮﻥ ثروت ﻮﻟﺬّت و غیره ،ﺑﺎﻳﺪ ᤨ= 0;ﻪ ﻋﻤﻞ ﻣﺸﺮﻭﻉ ﺑ&= #65166;ﺷﺪ. ﻳﻌﻨﻰ ﭘﻴﺮ ﺩﺳ&= #65176;ﻮﺭﺩﺍﺩه ﺒﺎﺷﺪ . ﮐﻪ ﺷﺮﻳ= ;ﻌﺖ ﺩﻳﻨﻰ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ. ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺮ = ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺷﺮﻉ &= #65251;ﻘﺮﺭ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ. = ﻭﻧﻴﺰ ﻫﺮﮐﺎﺭﻯ ﮐﻪ ﺑ&= #65260;ﺮ ﮐس ﺍﺟﺎﺯﻩ ﺩﺍ&#= 65193;، ﻭﻳﺎ ﮐﺎﺭﻫﺎﺋ&#= 65264; ﮐﻪ ﺑﻬﺘﺮ ﺍﺳﺖ = ﮐﺮﺩ،ﻳﺎ ﺑﻬﺘﺮ ﺍﺳت که = 5255;ﮑﺮﺩ. ﮐﻪ ﺍﺳﺘﺤﺴﺎﻥ &= #65261;ﺗﺤﺴﻴﻦ،ﮐﻪ ﺩﺭﻙ ﺗﮑﺎﻣﻠﻰ &= #65197;ﻭﺡ ﺳﺎﻟﻚ ﻣؤثّر ʋ= 65;ﺳﺖ. ﻭﻣﺴﺘﺤﺒّﺎﺕ = 5261;ﻣﮑﺮﻭﻫﺎﺕ. ﻭﺍﻟّﺎ ﺣﻠﺎﻝ &#= 65251;ﺠﺎﺯ ﺍﺳﺖ،ﻭﺣﺮﺍم A= 252;ﻮﻗﺘﺎ ﺣﺼﻮﻝ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ. ﻭﺍﺟﺐ ﻧﻴﺰ ﻭﺍ&= #65183;ﺐ ﺍﻟﺄﺟﺮﺍ، ﭘﻴ= 5198; ﻫﺪﻑ ﺭﺍ ﺑﺮﺍﻯ = ﺳﺎﻟﻚ ﺑﺮﺣﺴﺐ ﺍﺣﻮﺍ&#= 65245; ﺍﻭ ﻳﻘﻴﻦ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﺧﻮﺩ ﻫﺪﻓﻬ&= #65166;ﻯ ﻣﺮﺣله اﻯ ﻫﺴA= 176;ﻨﺪ. ﻭ ﻫﺪﻑ ﻏﺎﺋﻰ ﻭ= ﻧﻬﺎﺋﻰ،ﻫﻤﺎA= 253; ﺷﺨﺺ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ ﻭ ﺷ= ;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198; ﺁﺋﻴﻦ ﺩﻳﻨﻰ ﻭ = ﺳﻠﻮﻙ ﺍﻭ ﻣﻴﺒﺎﺷﺪ ﮐ&= #65258; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺁ&= #65163;ﻴﻦ ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪ&#= 65253; ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA d= ir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺮﮒ ᥹= 9;ﺒﻴﻌﻰ،ﻳﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺭ&= #65203;ﻴﺪﻥ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65261;ﻇﻴﻔﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65204;ﺖ. ﻭﺑﺎﺯﮔﺸﺘﮕﺎ= 5253; ﺑﺨﻠﻖ ﻧﻴﺰ ﺗﻨ&= #65260;ﺎ ﮐﺎﻧﺪﻳﺪﻫﺎﻯ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﻨﺪﮐﻪ ﻫﻔﺖﻫﺰﺍﺭﺳﺎ= 5245;ﺑﻌﺪﻣﺘﻮﻟّﺪ= ;ﮔﺮﺩند. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺮ= ﺧﻰ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩ &= #65165;ﻧﺪ،ﮐﻪ ﭘﻴﺪﺍﻳﺶ ﺍﺷﮑ&#= 65166;ﻝ ﻋﺎﻟﻰ ﺣﻴﺎﺕ ﻭ = ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘﻦ ﺣﻴﺎﺗ&#= 65264;،ﻧﺒﺎﻳﺪ ﻣﻮﺟﺐ ﺣﺬﻑ ﺍﺷ&= #64401;ﺎﻝ ﺣﻴﺎﺗﻬﺎﻯ ﭘﺴ&#= 65174; ﻗﺒﻠی ﺒﺎﺷﺪ. ﺍ&= #65267;ﻦ ﻗﺎﻋﺪﻩ ﺗﻨﻬﺎ &= #65193;ﺭﺻﻔﺎﺕ ﺿﺮﻭﺭی ﺒﺮﺍﻯ &#= 65165;ﺩﺍمه ﺤﻴﺎت اﺳﺖ. که = 5192;ﻴﻠﻰ ﺻﻔﺎﺕ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548; ﻫﻤﺮﺍﻩ ﺁثاﺭ = 4394;ﻧﺘﻴﻚ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺗﻮ= ;ﻟﺪ ﻓﻌﻠﻰ ﻧﻴﺰ ﻟﺎ&= #65199;ﻡ ﻫﺴﺘﻨﺪ. ﻭ ﻟﺬﺍ= ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺻ&#= 65236;ﺎﺕ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﺑﺸﺮﻯ ﺍﻧﺴﺎ&= #65253;، ﺩﺭ ﺍﺳﺘﻀﻌﺎﻑ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻔس،ﺟﺬﺏ ﻧ= ;ﺴﺒﻰ ﻣﻴﺸﻮﻧﺪ،ﻭﺩA= 197; ﻭﺍﻗﻊ ﺷﺪﺕ ﺍﺳ&= #65176;ﻀﻌﺎف ﻤﻴﻨﻤﺎﻳﺪ. ﮔﻮ&= #65163;ﻰ ﺳﺎﻟﻚ ﻧﻴﺎﺯﻯ &= #65169;ﺎﺩﺍﻣﻪ ﺣﻴﺎﺕ ﺑﺸﺮﻯ ﻓ&= #65228;ﻠﻰ ﺭﺍ ﻧﺪﺍﺭﺩ. ﺯﻳ= ﺮﺍ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺑﻤﺮﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺑﺮﺳﺎ&= #65255;ﺪ، ﮐﻪ ﺑﺸﻬﻮﺩ ﻧﻬ&= #65166;ﺋﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭﻟ= ﻰ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍ&= #65173; ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺯ ﺯﻧﺪﮔﻰ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭ ﺑﺸﺮﻯ،ﮐﺎﻣ= 5248;ﺎ ﺟﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ= ﺗﺨﻠﻴﻪ ﻭﺗﺰﮐﻴﻪ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺑﺨﻠ&= #65238; ﺑﺎﺯﮔﺸﺖ،ﺑﺮA= 165;ﻯ ﺍﻣﮑﺎﻥ ﺯﻧﺪﮔ&#= 65264; ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻭ&= #65239;ﺎﺑﻞ ﺗﺒﺎﺩﻝ ﻓﻬﻢ ﻭ&= #65227;ﺎﻃفه ﺒﺎ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65251;ﺮﺩﻡ ﻣﺴﺘﻌﺪ ﻭ ﻋﺎﺩ&= #65263;،ﻧﻴﺎﺯ ﺑﻬﻤﺎﻥ ﺻﻔﺎﺕ &= #65261; ﻋﺎﻃﻔﻪ ﻫﺴﺖ. ﮐ= ﻪ ﻗﺒﻠﺎ ﺩﺍﺷﺘﻪ &= #65261;ﺯﻣﺎﻧﻰ ﻓﺮﺍﻣﻮش ﺸﺪﻩ &#= 65169;ﻮﺩﻧﺪ،ﮐﻪ ﺑﺎﺯ ﺁﻧﻬﺎﺭﺍ &= #65169;ﺨﺎﻃﺮ ﻣﻴﺂﻭﺭﻧﺪ. ﻭﺣ&= #65176;ﻰ ﻟﺎﺯم اﺳﺖ، ﺗA= 252;ﺮﻳن ﻮﺗﻌﻠﻴﻢ ﻣﺠﺪ&#= 65193; ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﮔ= ﻮﺋﻰ ﭼﻮﻥ ﺍﻳﻦ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ،ﮐﻮﺩﮐA= 166;ﻧﻰ ﺩﺭ ﺧﻴﻠﻰ ﺍﻣﻮ&= #65197; ﺳﺎﺩﻩ ﻫﺴﺘﻨﺪ. = ﻭﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻭ ﺷﺎ&= #65267;ﺪ ﺿﺪ ﺩﻳﮕﺮﺍﻥ ﮔ&= #65198;ﺩﻧﺪ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺩﺭ ﻣﺤﺎ&= #65235;ﻞ ﺧﺼﻮﺻﻰ ﺧﻮﺩ،= 5261;ﺍﻗﻌﺎ ﺩﺭ ﺧﻨﺪﻩ ﻭﺳﺮ&= #65251;ﺴﺘﻰ ﻭ ﻟﻄﻴﻔﻪ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﻭﺣﺘﻰ ﺍﮔﺮ ﺻﻔ&= #65166;ﺕ ﮔﺬﺷﺘﻪ ﻭﻋﺎﺩ&#= 65165;ﺕ ﺗﻀﻌﻴﻒ ﺷﺪﻩ ﺭ&= #65165;،ﺑﻌﺪﺍ ﺑﺨﻮﺍﻫﻨﺪ ﺻﺮ&#= 1601; ﻠﺬﺕ ﻭﺑﺂﻧچه که ﺩﺭ ﺩﻭﺭﻩ ﺳ&#= 65248;ﻮﻙ ﺑﺮ ﺁﻧﻬﺎ ﺣﺮﺍ&= #65249; ﺑﻮﺩﻩ، ﺑﺪﻭﻥ &#= 65251;ﺴﺌﻮﻟﻴّت ﻮﻣﺤﺎﺳﺒﻪ ﺍﻟ&#= 65260;ﻰ ﻭﮔﻨﺎﻩ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ ﺑﻘﻮﻝ ﻗﺮ&= #65153;ﻥ،ﺳﻴّﺌﺎﺕ ﺗﺒﺪﻳﻞ ﺑﺤَﺴ= 614;ﻨﺎﺕ ﻭ ﺗﺤﺴﻴﻦ ﻣﻴﺸ&= #65262;ﻧﺪ ﻭ ﺑﻘﻮﻝ ﭘﺒﻴﺎ&= #65251;ﺒﺮ ﺑﺄﺑﻮﺫﺭ ﺣﺘﻰ &= #65165;ﮔﺮ ﺯﻧﺎ ﻭﺩﺯﺩﻯ ﮐ&= #65256;ﻨﺪ،ﮐﻪ ﺑﺮﺍﻯ ﺍﻋﺮﺍﺏ &= #65169;ﺪﺗﺮﻳﻦ ﮔﻨﺎﻩ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ ﺯﻳﺮﺍ ﺑﻘﻮﻟﻰ &= #65193;ﺭ ﻫﺮ ﮐﺎﺭ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ، ﺍﻟﺒﺘ= 5258; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺁﻧﻬﺎ،ﻭ ﺑﺮﺣ= 5204;ﺐ ﻗﻮﺍﻧﻴﻦ ﻣﻤﻠ&#= 64401;ﺘﻰ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺮﻑ ﺟﺎﺭﻯ @= 404;ﻨﺎﻫﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻣ= ﺼﻠﺤﺖ ﻭ ﺑﻨﻔﻊ ﺩﻳﮕﺮ&= #65165;ن ﺪﺭ ﺁﻥ ﮐﺎﺭ ﺩﺍ= ﺭﺩ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺧﻮﺷﺎ ﺑﮕﻨﺎﻫﻰ ﮐﻪ ﺑ&= #65166;ﻋث ثوﺍﺏ ﺷﻮﺩ. ﺩﺭ &= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺸﻴ&#= 65166;ﺭﻯ،ﻭﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻫﻤّ= 5174; ﺳﺎﺯﻯ،ﻭ ﺩﺭ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺧﺪﻣﺖ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻣﻴﺴﺎﺯﺩ. ﺍﮔﺮ = ﻋﺮﻑ ﺟﺎﺭﻯ ﻣﺨﺎﻟﻒ &= #65169;ﺎﺷﺪ،ﭘس ﻣﺤﺮﻣﺎﻧﻪ ﺍﻧ&#= 65184;ﺎﻡ ﻣﻴﺪﻫﻨﺪ. <span style=3D'mso-spacerun:yes'> </span>ﺩﺭ ﻫﺮ &= #65165;ﺭﺍﺩﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺧﻮﺍﺳﺘﻦš= 8;ﺑﻌﺍ ﺍﺣﺘﻤﺎﻝ ﭘﺸﻴ&#= 65252;ﺎﻧﻰ ﻭ ﺣﺴﺮن هست. ﻟ= 5196;ﺍ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺭ&= #65227;ﺎﻳت گناه ﺪﺭ ﺗﺤﺮʌ= 67;ﻢ ﺩﻭﺭﻩ ﺍﺣﺮﺍﻡ &= #65187;ﺞ ﺃﮐﺒﺮ ﺩﺍﺭﺩ. ﻭ= ﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻌﺼﻮﻡ ﻭﻣﺼﻮ&#= 65253; ﻣﺴﺌﻮﻟﻴﺖ ﺑﻌ&#= 65194;ﻯ ﻧﺪﺍﺭﻧﺪ . ﺍﮔﺮ= ﺍﺭﺍﺩﻩ ﺩﺭﺳﺖ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕ= ﻴﺮﻳﻢ، ﻫﺮﮔﺎﻩ ﺑﺪﺍﻥ &= #65251;ﺮﺯ ﺭﺳﻴﺪﻳﻢ ﮐﻪ ﺍ&= #65193;ﺍﻣﻪ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﺴّﺮ ﻧﺒﺎﺷ= 5194;،ﻭﻧﺘﻮﺍﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺭﺍﺩﻫﺎﻯ ʋ= 93;ﺭﺳﺘﺘﺮﺩﺭﮐﺎ= ﺭﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ&= #65199;ﻧﺪﮔﻰ ﻣﻌﻤﻮﻟﻰ ﺩﺍﺷ&#= 65174; ﺁﻧﮕﺎﻩ ﺁﻏﺎﺯ &= #65255;ﺰﻭﻝ ﻭ ﻗﻬﻘﺮﺍ ﻭﺳﻘ&= #65262;ﻁ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭﭼ= ﺎﺭﻩ ﮐﺎﺭ ﺗﻨﻬﺎ ﺗﺠ&= #65194;ﻳﺪ ﻳﺎ ﺗﻘﻮﻳﺖ ﻭ ﻳ= ﺎ ﺁﻏﺎﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺳﺖ،ﮐﻪ ﻣﻨﺠ= 5198; ﺑﺮﻓﻊ ﻣﻮﺍﻧﻊ &= #65261; ﺍﻓﺰﺍﻳﺶ ﻗﺪﺭ&#= 65175;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﮐﻤﮑﻬ&= #65166;ﻯ ﻣﺪﺑّﺮﺍن اﻟʌ= 60;ی ﺸﻮﺩ. ﺁﻧﮕﺎﻩ ﺩ= ﻭﺑﺎﺭﻩ ﺗﮑﺎﻣﻞ ﺍﺩﺍﻣ&#= 65258; ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ. = ﻭﺳﺎﻟﮑﺎﻥ ﻋﺎﻗﻞ ﮐﺴﺎﻧﻰ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﺗﻤﺎﻡ ﻭﻗﺖ ﻭﺑ&= #65166; ﺗﻤﺎﻡ ﻫﻤّﺖ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔﺸﻤﻴﮑﻨﻨﺪ. &= #65261;ﻟﻮ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ. ﻭ ﺑﺎ ﻋ= ;ﻘﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65165;ﻟﻬﻰ،ﺍﺩﺍﻣ᥽= 8; ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺍﻧﺴﺎﻧﻰ ﺗﺮ = ﻣﻴﺪﻫﻨﺪ. ﮔﻮﺋﻰ ﺑﺠﺎﻯ ﻭ&= #65223;ﺎﻳﻒ ﺳﻠﻮﮐﻰ،ﺩﺭ ﺗ= 5262;ﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺟﻠﻮﺗﺮ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ&#= 1548;ﭘس ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ،ﺑﻬﺘﺮ = 5169;ﺠﻬﺎﻥ ﺭﺟﻌت ﻤﻴﮑﻨﻨ= 5194;،ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. که ﺸﺎﻳﺪ ﺯﻭﺩ= 5175;ﺮ ﻭﺭﺍﺣﺖ ﺗﺮ ﻭ ﺑ= ﺎﻟﺎﺗﺮ ﺗﺮ، ﻣﺮﺍﺗﺐ ﺗ&#= 64401;ﺎﻣﻠﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #1740; ﺮﺍ ﺑﺎﺁﺋﻴﻦ ﻣ&= #65260;ﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﻭﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣﻤﺎﻥ، &#= 65191;ﻮﺩﺭﺍ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65256;ﻮﺭ ﺭﺣﻤﺎﻥ،ﻭ ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟ&#= 65166;ت اﻭ ﺑﺮﺳﺎﻧﻨﺪ. &= #65261;ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;، ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﮐ= ﺎﻣﻠﺎﻥ ﺩﺭ ﺣﻴﺎﺕ ﺧﻮﺩ&= #1548; ﻗﺎﻟﺒﻬﺎﻯ ﻧﻮ&#= 65225; ﺑﺮﺗﺮی ﺮﺍ ﺩﺭ &= #65183;ﻬﺎﻥ ﺣﺎﺿﺮ ﻧﻤﻰ ﺑﻴ&= #65256;ﻨﺪ. ﮐﻪ ﻗﺎﻟﺒﻬﺎﻯ &= #65255;ﻮﻋﻰ ﻳﺎ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ، ﺗﮑ&#= 65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺧﻮﺩﺭ&#= 65165; ﺟﺪﺍ ﺍﺯ ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ ﻳﺎ ﺍﺭ&= #65165;ﺩﻯ ﺍﺭﻭﺍﺡ،ﺩﺭﺍA= 267;ﻦ ﻗﺎﻟﺒﻬﺎ ﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭ ﻟﺬﺍ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﺑﺎ ﺭﻭﺣ&= #65264; ﺍﻟﻬﻰ ﻭﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺩﺭ ﺑﺪﻧﻰ ﺑﺸﺮﻯ ﺳ&= #65166;ﺑﻖ ﺧﻮﺩ ﺗﻮﻟﺪ ﺩﻭ&= #65249; ﻭ ﺍﻟﻬﻰ،ﻭ ﺑﻌ&#= 1579;ت ﻭ ﺭﺳﺎﻟﺖ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﺩﺍﺭﻭ&= #65267;ن اﺯ ﺗﮑﺎﻣﻞ ﺍﻧ&#= 65262;ﺍﻉ ﻣﻴﮕﻮﻳﺪ ﻭﺍﻭ&#= 65247;ﻴﺎ ﺍﺯ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65261;ﺍﺡ ﺩﺭ ﻗﻠﺒﻬﺎی ﻨ&#= 65262;ﻋﻰ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﻫ&= #65194;ﻑ ﺗﻌﺎﻟﻰ ﺩﺭﺳﺘ&#= 65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65193;ﺭﺳﺘﻰ ﻧﺪﺍﺭﺩ. ﮐﻪ ﮔﻮ= ﺋﻰ ﺑﺪﻭﺭ ﺧﻮﺩ ﻭ ﺑ= ﺪﻭﺭ ﻣﺪﺍﺭﻯ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﮔﺮ ﻧﮕﻮﺋﻴﻢ &= #65193;ﺭ ﺳﺮﺍﺯﻳﺮﻯ ﻭ ﺑ&= #65166; ﺳﺮﻋﺖ ﻭ ﺷﺘﺎﺏ = ﺑﻴﺸﺘﺮ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﺑ= ﻬﺘﺮﻳﻦ ﺍﺭﺍﺭﺩﻩ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﻓﻄﺮﺕ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﻧﻤﻮﺩﻥ،ﻳﻌﻨA= 264; ﺩﺭﻃﺒﻴﻌت ﺰﻧ= 5194;ﮔﻰ ﮐﺮﺩن اﺳﺖ. ﻭﻟ&#= 65264; ﻧﻪ ﺩﺭﻃﺒﻴﻌت &#= 65212;ﺤﺮﺍ ﻭﺟﻨﮕﻞ ﻭﺯﻧﺪ&#= 64404;ی اﻧﺴﺎﻥ ﻫﻮﺳﺒ= 5166;ﺯ ﮐﻪ ﻓﺮﺻﺖ ﺑﻔﻄ&= #65198;ت ﺨﻮﺩ ﻧﻤی ﺪﻫﺪ&#= 1548;ﺗﺎ ﺭﺍﻩ ﻃﺒﻴﻌﻰ ﺧ&= #65262;ﺩﺭﺍ ﻃﻰ ﮐﻨﺪ. ﮐﺎﺭﻯ= ﮐﻪ ﺳﺎﻟﻚ ﻣﻴﮑﻨﺪ. = ﭼﻮﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﺳﻠ&= #65262;ﮐﻰ ﺍﺳﺖ. ﻭﺩﺳﺘﻮﺭ = ﭘﻴﺮ ﮐﻤﻚ ﮐﻨﻨﺪﻩ ﺑ&= #65236;ﻄﺮﺕ ﻭﻃﺒﻴﻌﺖ ﺳﺎﻟ&#= 65242; ﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﭘ= ;ﻴﺸﺮﻓﺖ ﺑﻴﺸﺘﺮ ﻭ ﺳﺮﻳ&= #65228;ﺘﺮ،ﻭﺑﺪﻭﻥ ﻫﺮﮔﻮﻧﻪ ﮐﻨﺪ&#= 65263;ﻳﺎﻋﻘﺐﺭﻭﻯ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﻳﻨﮑ= 5258; ﻣﻴﮕﻮﻳﻨﺪ،ᥴ= 5;ﺭﺍﺩﻩ ﻳﻚ ﺃﻣﺮ ﻣﺴﺘﻘ&= #65246; ﻣﻴﺒﺎﺷﺪ،ﺍﻟA= 170;ﺘﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65197;ﺍﻩ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺭﺍ ﺑﭙﻴﻤﺎﻳﺪ. = ﻭﺍﻟّﺎ ﺩﺭ ﺳﺎﻟﻚ ﺍﺳﺘ&= #65240;ﻠﺎﻝ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺃﻯ ᥾= 1; ﻋﻘﻞ ﺧﻮﺩ،ﺑﺮﺍﻯ ﻫ= 5198; ﮐﺎﺭﺵ ﻧﻴﺴﺖ. ﮔ= ﺮﭼﻪ ﺑﺎﺯ ﺍﻳﻦ ﺍﺳﺘ&= #65240;ﻠﺎﻝ ﺑﻤﻌﻨﻰ ﺍﺧﺘﺼ&#= 65166;ﺹ ﺴﺌﻮﻟﻴّﺖ ﻫﺮ= 4400;ش ﺑﺎ ﺧﻮﺩﺵ ﺍﺳﺖ.= ﻭﻟﻮ ﺩﻳﮕﺮﻯ ﻓﺮﻳﺐ &= #65193;ﺍﺩﻩ ﺑﺎﺷﺪ. ﻭ ﭘﺎﺩﺍ= ﺵ ﺍﻟﻬﻰ ﻧﻴﺰ ﺧﺎ&= #65209; ﺍﻭ ﺍﺳﺖ،ﮔﺮﭼ= 5258; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺍﺯ ﺗﮑﺎﻣﻞ،ﭘ= 5268;ﺮ ﻧﻴﺰ ﻧﺼﻴﺒﻰ ﺍ&= #65199; ثوﺍﺏ ﻭ ﭘﺎﺩﺍ= 588; اﻟﻬﻰ ﺩﺍﺭﺩ ﻭ &= #65165;ﻳﻦ ﻫﻤﺎﻥ ﻧﻔﻊ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺍﻫﺘ&= #65252;ﺎﻡ ﺑﺘﺮﺑﻴﺖ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺧﻮﺩ،ﻭﺣﺘﻰ ﻧ= 5212;ﻴﺤﺖ ﺑﻌﻮﺍﻡ ﺍﺳﺖ. ﻭ= ﺑﻘﻮﻝ ﺧﻮﺩﺷﺎﻥ،ﻣﺰA= 193; ﺁﻧﻬﺎ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ،ﻭﺍﺯ ﮐﺴ= 5264; ﻣﺰﺩی ﻨﻤﻰ ﺧﻮ&#= 65165;ﻫﻨﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺍﺩﻩ ﺭﺍ ﺩﺭ ﮔﻴﺎﻫﺎ&= #65253; ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺭ&= #65165; ﻣﺘﻔﺎﻭﺕ ﺩﺍﻧ&#= 65204;ته اﻧﺪ ﻇﺎﻫﺮﺍ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ ﺟﻤﺎﺩﻯ ﻭ ﺗﺤﺖ = ﺃﺘﻤﻰ ﻭ ﺃثیرﻯ ﺍﺭﺍA= 193;ه اﻯ ﻧﺪﺍﺭﻧﺪ. ﻭ&= #65247;ﻰ ﭼﻴﺰﻯ ﺑﻨﺎﻡ ﻏ&= #65198;ﻳﺰﻩ ﻓﻄﺮﻯ ﺗﺴﻠﻴﻢ &= #65169;ﻄﺒﻴﻌﺖ ﺧﻮﺩﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﻧﺪ. ﭼﻮﻥ ﺍﺭﻭﺍﺡ ﺍ&= #65267;ﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳ&#= 65200;،ﻗﺪﺭﺗﻬﺎ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺴ&= #65268;ﺎﺭ ﺍﻭﻟﻴﻪ ﻣﻮﺭﺩ &= #65255;ﻴﺎﺯ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65268;ﺎﺗﻰ ﺑﻌﺪﻯ ﺗﺎ ﻧﻮﻉ = ﺑﺸﺮﻯ، ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻭﻓﻮﻕ ﺍﻧﺴﺎﻧ&#= 65264; ﺭﺍ ﻣﺸﻐﻮﻝ ﺟﻤ&= #65226; ﺁﻭﺭﻯ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ. ﺩﺭ ﻫﺴﺘﻪ ﺃﺗﻢ = ﻭﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ، ﭼﻮﻥ ﺑﺪﺭﺟﺎﺗ&#= 65264; ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﺃ&= #65175;ﻤﻰ ﺭﺳﻴﺪﻧﺪ. ﮐﻪ ﻭ= ﺍﺣﺪﻫﺎﻯ ﺍﻧﺮﮊﻯ ﮐﻮﺍﻧ&#= 65176;ﻮﻡ ﺧﻮﺭﺷﻴﺪ ﻭﮐﻬ&#= 64401;ﺸﺎﻥ ﺭﺍ،ﺑﺪﺭﻭﻥ ﺗ= 5198;ﮐﻴﺒﺎﺖ ﺻﺪﮔﺎﻧﻪ ﻫﺴﺘ&#= 65258; ﺃﺗﻢ ﻫﻴﺪﺭﻭﮊ&#= 65253; ﻭﺍﺭﺩ ﺷﺪﻩ،ﺑ= 5176;ﺪﺭﻳﺞ ﺑﺤﺎﻟت اﺷﺒﺎA= 225; ﺩﺭ ﻣﻴﺂﻳﺪ،ﺁ= 5255;ﮕﺎﻩ ﺑﺎ ﻳﻚ ﺍﻧﻘﻠﺎ&= #65167; ﻫﺴته اﻯ،ﻭ ﺍʌ= 55;ﻔﺠﺎﺭ ﺩﺭﻭنی هیدﺭﻭ= ;ﮊﻧﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻳﻚ ﺍﻟﮑﺘﺮﻭﻥ ﺟﺪ&#= 65267;ﺪﻯ ﺍﺯ ﻫﺴﺘﻪ ﺧﺎﺭ&= #65181; ﻣﻴﮕﺮﺩﺩ،ﮐﻪ = 5261;ﺍﺭﺩ ﻳﮑﻰ ﺍﺯ ﻣﺪﺍﺭ&= #65259;ﺎﻯ ﺗﺸﻨﻪ ﺍﻟﮑﺘﺮ&#= 65261;ﻥ ﻣﻴﺸﻮﺩ. ﻭ ﺷﺎﻳ= ﺪ ﺍﺯ ﻣﺤﺪﻭﺩﻩ ﺟ&= #65166;ﺫﺑﻴّﺖ ﻫﺴﺘﻪ ﺃﺗﻢ ﻧﻴ&= #65200; ﺑﻴﺮﻭﻥ ﺍﺯ ﻣﺪ&= #65165;ﺭﻫﺎ ﺑﺮﻭﺩ،ﻭ ﺑﺮﺍ= 5263; ﻭﺭﻭﺩ ﺍﻳﻦ ﺍﻟ&= #64401;ﺘﺮﻭﻥ ﺩﺭ ﻳﻚ ﺃﺗﻢ ﺩﻳ= ﮕﺮ ﭘﻴﺶ ﺑﺮﻭﺩ. ﻣﺎ= ﻧﻨﺪ ﺗﺠﺮﺑﻪ ﺍﻗﻤﺎ&#= 65197; ﻣﺼﻨﻮﻋﻰ ﺍﻧﺴ&#= 65166;ﻥ. ﺃﺗﻤﻬﺎ ﻧﻴﺰ ﺑ&= #65198;ﺣﺴﺐ ﺳﻤﺖ ﺣﺮﮐﺖ ﻭ ﺳ= ﺮﻋﺖ ﺣﺮﮐﺖ،ﺩﺭ ﻳﻚ &#= 65251;ﺪﺍﺭ ﺗﺸﻨﻪ ﺍﻟﮑﺘﺮ&#= 65261;ﻥ ﻭﺍﺭﺩ ﻣﻴﺸﻮﻧ&#= 65194;،ﻭ ﻣثلا ﺃﺗﻢ ﻫﻴA= 194;ﺭﻭﮊﻥ ﺗﺒﺪﻳﻞ ﺑﺄﺗﻢ &= #65259;ﻴﻠﻴﻮﻡ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺑﺎ= ﺯ ﺑﺮﺍﻯ ﻋﻨﺼﺮﻯ &= #65169;ﺎﻟﺎﺗﺮ ﺍﻟﮑﺘﺮﻭﻥ ﺑﻴ&#= 65166;ﺑﺪ،ﻭ ﺍﻳﻦ ﮐﺎﺭ ﺩﺭﺯ&= #65251;ﺎﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ &= #65219;ﻮﻝ ﻣﻴﮑﺸﺪ،ﻭ ﻋﺎ= 5239;ﺒﺖ ﺭﻭﺡ ﺃﺗﻢ ﻫﻴﺪ&= #65197;ﻭﮊﻥ ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65155;ﺗﻢ ﻫﻴﻠﻴﻮﻡ ﺷﺪﻩ&#= 1548;ﻭﺗﺎ ﺁﺧﺮﻳﻦ ﻋﻨﺎﺻ&#= 65198; ﺃﺗﻤﻰ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. = ﻭﻣﺪﺍﻡ ﺳﻨﮕﻴﻦ ﺗﺮ ﻭ ﺩ= ﺍﺭﺍﻯ ﺻﻔﺎﺕ ﺟﺪﻳﺪ،= 4380;ﻮﻥ ﺭﺍﺩﻳﻮ ﺍﮐﺘﻴ&#= 65262; ﻣﻴﮕﺮﺩﻧﺪ. ﭘس &= #65165;ﺭﺍﺩﻩ ﻣﻮﺟﻮﺩﺍﺕ ﺟﻤ&#= 65166;ﺩﻯ ﺍﺯﻧﻮﻉ ﻏﺮﻳﺰ&#= 65257; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 64404;ﻮﺋﻰ ﺍﺭﺍﺩﻩ ﺃﺗﻢ ﻭ = ﺭﻭﺡ ﺃﺗﻢ ﺩﺭ ﺩﺳﺖ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺁﻥ ﺭﻭﺡ = ﺃﺗﻢ ﺍﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺍﺩﻩ ﮔﻴﺎﻫﺎﻥ،ﻳﺎ = 5259;ﻤﺎﻥ ﺑﻌﺪ ﺍﻭﻝ ﺣﻴﺎ&= #65175;ﻰ،ﻳﺎﺗﻮﻟﻴʋ= 94; ﻣثل ﻣﻮﺟﻮﺩﺍA= 173; ﺯﻧﺪﻩ، ﺗﻨﻬﺎ &#= 65251;ﺤﺼﻮﺭ ﺩﺭ ﺣﻔﻆ ﺗﻌﺎﺩ&= #65245; ﺣﻴﺎﺗﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺍﺭﺍﺩﻩ ﺣﻴﺎﺗ&#= 65264; ﺧﻮﺍﻧﺪﻩ ﺷﺪﻧ&#= 65264; ﺍﺳﺖ. ﻭﻣﻮﺟﻮﺩ = ﺣﺎﺿﺮ ﺑﻤﺮﮒ ﻭﻣﺘﻠﺎ&#= 65207;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺪﻥ ﻭ ﺍﺯ ﺩ= 5203;ﺖ ﺩﺍﺩﻥ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻭﮐﻤﺎﻟﺎﺕ ﮔﺬ&#= 65207;ﺘﻪ ﻫﺎﻯ ﺃﺗﻤﻰ ﻭﺗ&= #65188;ﺖ ﺃﺗﻤﻰ ﻧﻴﺴﺖ. ﻭ= ﻣﺒﺎﺭﺯﻩ ﺳﺮﺳﺨﺘﺎﻧﻪ ﻣ&#= 65268;ﮑﻨﺪ،ﺗﺎ ﻟﺎﺟﺮﻡ ﺑﺮﺣﺴ&#= 65168; ﺳﺮﻧﻮﺷﺖ ﻧﻮﻋ&#= 65264; ﻭﻓﺮﺻﺖ ﺍﻣﮑﺎ&#= 65253; ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ&#= 1548;ﻭﭘﺎﻳﺎﻥ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻰ &= #65169;ﻤﻴﺮﺩ. ﮐﻪ ﻣﺮﮒ ﺗﻦ ﺩﺍ= ﺭﺩ ﻭﻟﻰ ﻣﺮﮒ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻧﺪﺍﺭﺩ. = ﻭﺑﺮﺍﻯ ﺗﺒﺪﻳﻞ ﺻﻮﺭﺕ &= #65255;ﻮﻋﻰ،ﻣﺮﮒ ﺭﺍ ﻧﺎﭼﺎﺭ ﺑﺎ&= #65267;ﺪ ﺑﮕﺬﺭﺩ. ﺍﻳﻦ ﻣ= ﺒﺎﺭﺯﻩ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ&#= 1548;ﺧﻮﺩ ﻳﻚ ﺍﺭﺍﺩﻩ ﮔﻴ&= #65166;ﻫﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺩﺭﺗﻤﺎﻡ ﺍﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﺍﺳﺖ. ﮐ= ﻪ ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﻋ&= #65240;ﺐ ﺭﻭﻯ ﻧﺪﺍﺭﻧﺪ&#= 1548;ﭘس ﺑﺪﻭﻥ ﻗﻬﻘﺮﺍ&#= 1548; ﻫﻤﭽﻨﺎﻥ ﭘﻴﺸ&#= 65198;ﻓﺖ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﮊﻧﻤﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﮔﻴﺎﻩ،ﻧﺘﻴﺠA= 258; ﺭﻧﺞ ﻭ ﺳﺨﺘﻰ ﺯ= ﻧﺪﮔﻰ،ﺑﺴﻴﺎA= 197;ﻯ ﺍﺯ ﻗﺪﺭﺗﻬﺎﻯ &= #65165;ﺩﺍﻣﻪ ﺣﻴﺎﺕ ﺭﺍ ﺩﺭ ﺧ= ﻮﺩ ﺟﻤﻊ ﻣﻴﮑﻨﺪ. ﮔ= ﺮﭼﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﺣﻴﺎﺗ&#= 65264; ﺩﺭجه اﻯ ﺍﺯ ﻋ= 5240;ﻞ ﻭ ﺍﺭﺍﺩﻩ ﺩﺭ ﮔ= ﻴﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺠﺎﻯ ﻋﻘﻞ ﺑﻬﺘﺮ ﺍﺳ&= #65174; ﻏﺮﻳﺰﻩ ﺑﮕﻮﺋ&#= 65268;ﻢ. ﻣﺎﻧﻨﺪ ﺗﻮﺟّ= 5258; ﮔﻠﻬﺎ ﺑﺴﻮﻯ ﻧ&= #65262;ﺭ ﺧﻮﺭﺷﻴﺪ،ﻭ ﺑ= 5204;ﻴﺎﺭی اﺯ ﺻﻔﺎﺕ ﮔﻴﺎ&#= 65259;ﺎﻥ. ﺩﺭ ﺍﻳﻦ ﺑُﻌﺪ &= #65165;ﻭل ﺤﻴﺎﺗﻰ، ﺳﺒﺰ= 5267;نه ﺴﺎﺯﻯ ﻭ ﻏﺬﺍ ﺳ= ﺎﺯﻯ ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ &= #65187;ﻴﺎﺕ ﻣﻬﻢ ﺍﺳﺖ. ﮐﻪ ﮐ= ;ﻠﻮﺭﻭﻓﻴﻞ ﻳﺎ ﺳﺒﺰﻳﻨﻪ ﮔ&= #65268;ﺎﻫﻰ ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﻧ&#= 65262;ﺭ ﺧﻮﺭﺷﻴﺪ،ﻭ ﺍ= 5199; ﺯﻣﻴﻦ ﺁﺏ ﻭﻧﻤ&= #65242;،ﻭﺍﺯ ﻫﻮﺍ ﺍﻧﺪﺭﻳﺪ &= #64400;ﺮﺑﻮﻧﻴﻚ ﻣﻴﮕﻴﺮﺩ. ﻭ ﺳﺒ= ﺰﻳﻨﻪ ﻣﻴﺴﺎﺯﺩ. ﮐﻪ ﻗ= ﺒﻞ ﺍﺯ ﺳﺒﺰﻳﻨﻪ،= 5259;ﻴﭻ ﻣﺎﺩﻩ ﻏﺬﺍﺋﻰ &= #65193;ﺭ ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺷﺘﻪ،ﻭ ﺳﺰﻳﻨﻪ ﻣثل ﺧ= 5262;ﺩ،ﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﮐﻤ&= #65268;ّﺖ،ﻭﺣﺘﻰ ﺃﻧﺪﮐﻰ ﺑﻬﺘﺮ &= #65193;ﺭ ﮐﻴﻔﻴّﺖ ﻣﻴﺴ= 5166;ﺯﺩ. ﻭﺍﺩﺍﻣﻪ ﺣﻴﺎ&#= 65173; ﺑﺮﺍﻯ ﮔﻴﺎﻩ ﻭ&= #65169;ﺮﺍﻯ ﺣﻴﻮﺍﻧﺎﺕ ﻭﺍ&#= 65255;ﺴﺎﻥ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮔﻴﺎﻩ ﻏﺬﺍ ﻣﻴ&= #65204;ﺎﺯﺩ ﻭ ﺫﺧﻴﺮﻩ ﻣﻴﮑ&= #65256;ﺪ،ﻭﻟﻰ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻏﺬﺍ ﻧﻤﻰ ﺳﺎﺯ&= #65255;ﺪ،ﻭ ﺗﻨﻬﺎ ﻏﺬﺍﻯ ﺁ&= #65251;ﺎﺩﻩ ﺭﺍ ﻣﻴﺨﻮﺭﻧﺪ. = ﻭﻟﻰ ﻭﺟﻮﺩ ﺣﻴﻮﺍﻧ&#= 65264; ﺁﻧﻬﺎ ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ&#= 65255;ﺪﻩ،ﻭ ﺣﺘﻰ ﺍﻧﺴﺎﻥ ﺷ&= #64401;ﺎﺭﭼﻰ ﻏﺬﺍ ﻣﻴﺸﻮﺩ. ﻭ= ﺍﻧﺴﺎﻥ ﻋﻘلش ﺒﻌﺪﺍ ﺑ= 5256;ﺤﻮﻯ ﻏﺬﺍ ﻣﻴﺴﺎﺯﺩ&#= 1548;ﺑﺨﺼﻮص غذﺍی ﻤﻌﻨﻮﻯ A= 195;ﻫﻨﻰ،ﻭ ﻏﺬﺍﻯ ﻣﻴﻨﻮﻯ &= #65197;ﻭﺣﻰ ﻭ ﺷﻬﻮﺩﻯ،ﺗﺎ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﺍﻧﻮﺍﻉ᥻= 5;ﻮﻕﺑﺸﺮﻯ،ﭼﻪ&#= 64400;ﺎﺭﻫﺎﻯﺩﻳﮕʋ= 98;ﻯﺭﺍﺍﺭﺍﺩﻩﮐ= ﻨﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺁﻧ= ﮕﺎﻩ ﺑُﻌﺪ ﺩﻭﻡ ﺣﻴ&#= 65166;ﺗﻰ ﺩﺭ ﺣﺮﮐﺎﺕ ﺩﺭ = ﺣﻴﻮﺍﻧﺎﺕ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺧﻮﺩ ﻧﻮﻋی ﻤﺼ&#= 65198;ف اﻧﺮﮊﻯ ﺍﺳﺖ. ﻭ&= #65183;ﺴﺘﻦ ﻏﺬﺍﻯ ﺩﻳﮕﺮ،= 4380;ﻮﻥ ﺣﻴﻮﺍﻥ ﺳﺎﺯﻧ&#= 65194;ﻩ ﻏﺬﺍ ﻧﻴﺴﺖ،ﺗ= 5166; ﻧﻮﺑﺖ ﺑﺎﻧﺴﺎ&#= 65253; ﺑﺮﺳﺪ ﮐﻪ ﻫﻢ ﺗ= ﻮﻟﻴﺪ ﻣثل ﻭﺍﺩﺍﻣﻪ = 5187;ﻴﺎﺕ ﺑﺎ ﺣﺮﮐﺖ ﺭﺍ ﺩ= ﺍﺭﺩ،ﻭ ﻫﻢ ﺑُﻌﺪ ﺳﻮﻡ &= #65227;ﻘﻞ ﻭﻓﮑﺮ ﻭﺍﺭﺍﺩ&#= 65257; ﺁﺯﺍﺩ. ﺍﮔﺮ ﺣﻴ= ﺎﺕ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65175;ﻌﺎﻟﻰ ﻧﻮﻋﻰ ﺭﻭﺡ ﺧﻮ&= #65267;ﺶ ﺑﮑﺎﺭ ﮔﻴﺮﺩ. ﺯ= ﻳﺮﺍ ﻋﻘﻞ ﺳﻠﺎﺡ ﺩﻭ = ﻟﺒﻪ ﻣﻴﺒﺎﺷﺪ. ﻫﻢ ﺭ= ﺍﻩ ﺗﻌﺎﻟﻰ ﺑﺎﺯ ﻣ&= #65268;ﮑﻨﺪ،ﻭﻫﻢ ﺭﺍهﻫﺎﻯ ﻗﻬﻘ= 5198;ﺍﺋﻰ ﻣﺠﺪﺩ ﮐﻪ ﺣﻴﻮ&= #65165;ﻧﻴت ﻤﻴﺴﺎﺯﺩ. ﻭﺣﺘ&= #65264; ﺑﺴﻴﺎﺭ ﺍﺯ ﻓﺼ&= #65262;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻧﻴﺰ،ﮐﺎﺭﻣﺎ = 5261; ﻗﻬﻘﺮﺍ ﻭ ﻋﻘﺐ = ﺭﻭﻯ ﻭ ﭘﺴﻚ ﺭﻭﻯ ﻳﺎ= ﻓﺴﻖ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﺪﺍﺭ= ;ﻧﺪ ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﮐ= ﺴﺐ ﻋﻘﻞ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﺩﺭﻙ ﺍﻫ= ﻤﻴﺖ ﻭﺟﻮﺩ ﺧﻮﺩ ﻭ ﻫ= ﺪف اﻟﻬﻰ ﺧﻮﺩ، ﻭ= 5165;ﻧﺴﺎﻥ ﺣﺮﮐﺖ ﺭﺍ ﻧﻴﺰ = ﺩﺭ ﻫﺮ ﺭﺍﻩ ﺗﻘﺮّ&#= 65167; ﺑﺨﺪﺍ ﻭﮐﻤﺎﻝ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﭘﻴش ﻤﻴﺒﺮﺩ. ﺍ&= #64404;ﺮ ﻣﻘﺼﻮﺩ ﺍﻟﻬﻰ &= #65193;ﺭﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺭﺍ ﺑﻔﻬ&= #65252;ﺪ. ﻭﻟﺬﺍ ﻧﻪ ﻓﻘﻂ = ﺍﺭﺍﺩﻩ ﺍﺯﺍﺩ ﺿﺪ ﺣﺮﮐ&= #65174; ﻭﺣﻴﺎﺕ ﺗﻘﺪّ= 587; ﻭ ﺗﻘﺮّﺏ ﺑﻴﺸ&#= 65176;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺴﻮﻯ ﺧﺪﺍš= 8;ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65197;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﺑﺨﺼﻮص ﻨﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس ﺭبّ اʌ= 47;ﻨﻮﻉ ﺑﺸﺮی اﺳﺖ. ﺑﻠ&#= 64401;ﻪ ﻫﻤّﺖ ﻭﺟﺪﻳّA= 174; ﻏﻴﺮ ﻗﺎﺑﻞ ﻭﺻ&= #65236;ﻰ ﺩﺍﺭﺩ. ﻭ ﺑﻠﺎﻳ= ﺎﻯ ﺳﻠﻮﮐﻰ ﻭﻳﮋﻩ &= #65203;ﺎﻟﮑﺎﻥ ﺑﺮﺍﻯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺭﺍ،ﺑﺎ ﺻﺒﻮﺭ= 5263;،ﻭ ﺍﺩﺍﻣﻪ ﻭﺣﺘﻰ &= #65175;ﻮﺳﻌﻪ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺮ&= #65165;ﻩ ﺍﻟﻬﻰ ﻭﻭﺳﺎﺋ&#= 65246; ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﻫﺪ. ﺁﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻗﺖ ﻋﻠﺖ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻌﻠﻞ ﭘﻴʋ= 94;ﺍﻳﺶ ﻫﺴﺘﻰ ﻭ ﺧﻮﺩﻣ&= #65166;ﻥ، ﻭﺍﺯ ﮔﺬﺷﺘﻪ ﻭ&= #65187;ﺎﻝ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65268;ﺎﺑﻴﻢ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ&= #65247;ﻰ ﺍﻟﻬﻰ ﻣﻌﻘﻮﻝ &= #65261; ﭘﻴﺮ ﺭﺣﻤﺖ ﻭﻣ&= #65236;ﻴﺪ ﻭﺑﻤﻌﻨﻰ ﻭﺍﻗ&#= 65228;ﻰ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5252;ﻰ ﺑﻮﺩﻩ. ﻭﺍﺯ ﻋﺪ= ﻡ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ= 548;ﺑﺎﻟﻮﻫﻴّﺖ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭﺣﺘﻰ ﺧﻮﺩ ﺧﺪ&= #65165; ﺷﺪﻥ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﺩ. ﻭﺧﺪﺍ ﺭﺍ ﺩﺭ ﺧ= ﻮﺩ ﺷﻨﺎﺳﻰ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﮐﻪ ﺳﺎﻟﻚ ﺑﺎ ﻫ= ﻔﺖ ﺳﺎﻝ ﮐﺎﺭ، ﻫﻔ&#= 65176;ﺎﺩ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺑﺎ ﻫﻔﺖ ﻫﺰﺍ= ﺭ ﺳﺎﻝ ﺳﺒﻘﺖ ﺯﻣ&= #65166;ﻧﻰ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﺗ= ﺎ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﺭ&#= 65261;ﺡ ﻣﺎ ﺩﻳﮕﺮ ﻧﻴﺎ&= #65199;ﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍ&#= 65173; ﺟﻬﻨﻤﻰ ﺩﺭﺟﻬ&#= 65166;ﻥ ﻧﺪﺍﺷته ﺒﺎﺷA= 194;. ﮐﻪ ﻣﻴﺒﻴﻨﻴﻢ&#= 1548;ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺰ، ﭼ&#= 65240;ﺪﺭ ﺭﻧﺞ ﻭﺩﺭﺩ ﻭﺗ&= #65198;س ﻭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﻠﺨﻰ ﻭ ﻧ= ;ﺎﮐﺎﻣﻰ ﻫﺎ ﺩﺍﺭﺩ. ﺁﻧﮕ= ﺎﻩ ﺍﮔﺮ ﺑﺎ ﺷﻬﻮﺩ&= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﻓﺘﻴﻢ &= #65169;ﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﻪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ،ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﺩ، ﺁﻧﮕ= 5166;ﻩ ﺭﻭﺡ ﻣﺎ ﺑﻨﻮﺭ = ﺭبّ ﺮﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﺪ. ﮐﻪ ﭘس ﺍﺯ ﭘﺎﻳ&= #65166;ﻥ ﺯﻧﺪﮔﻰ ﺁﻥ ﻧﻮ&= #65225;، ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﺩﺭ ﮐﻨﺎﺭ = ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺭﺍ ﺧﻮﺍﻫﻨʋ= 94; ﺩﺍﺷﺖ،ﻭ ﮔﺬﺭﻯ ﺑﺠﻬﻨﻢ &= #65183;ﻬﺎﻥ،ﺩﺭﻫﺮʋ= 83;ﺎﻯﮐﻬﮑﺸﺎﻧﻬ= ﺎﮐﻪﺑﻮﺩﻩﺑﺎ= 5207;ﺪﻧﺪﺍﺭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﺴﺎﻥ ﺩﺭ ﺧﻴﺎﻝ ﻧﻴﺰ = ﺣﺮﮐﺖ ﺩﺍﺭﺩ. ﮐﻪ ﻫﻴﭻ= ﮔﻴﺎﻩ ﻭﺣﻴﻮﺍﻧﻰ ﻧﺪ&#= 65165;ﺭﺩ. ﻭﻟﻰ ﺍﻳﻦ ﺗﺨﻴ&= #1617;ﻞ ﺑﺴﻤﺖ ﺑﺎﻟﺎ ﻭ&= #65251;ثبت ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﻭ ﻳﺎ ﺑﺴﻮ= ;ﻯ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264; ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 1548;ﺑﺠﻬﻨّﻢ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;،ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﻭﺭﺳﺦ ﻭ ﻭﺳﺦ،&#= 65175;ﺎ ﭼﻘﺪﺭ ﮔﻨﺎﻩ ﻭ = ﺍﻧﺤﺮﺍﻑ ﻭ ﻗﻬﻘﺮﺍ ﺭﺍ ﺍ= ﻣﺮﻭﺯ ﺩﺭ ﺑﺸﺮﻳّﺖ ﺧ&#= 65262;ﺩ،ﮐﺴﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ. ﺯﻳﺮﺍ ﺑﻮﺩﻩ ﻭ&= #65259;ﺴﺘﻨﺪ ﻭﺧﻮﺍﻫﻨﺪ ﺑﻮ&#= 65193;،ﮐﻪ ﺷﻬﺮ ﺑﺰﺭﮔﻰ ﭼ&= #65262;ﻥ ﺭﻡ ﺭﺍ ﺳﻮﺯﺍﻧ&= #65194;ﻧﺪ،ﻭ ﻳﺎ ﺍﺯ ﺗﺨﻢ ﭼﺸ= ﻢ ﻭ ﺟﻤﺠﻤﻪ ﮐﺸﺘ&= #65260;ﺎ ﭘﺸﺘﻪ ﻫﺎ ﺳﺎﺧ&= #65176;ﻨﺪ. ﻭ ﺍﻃﻔﺎﻝ ﻣﻌﺼ&= #65262;ﻡ ﺭﺍ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﻭﻯ ﻣﻴﻦ ﻭﻣﺮﮒ ﻓﺮ&= #65203;ﺘﺎﺩﻧﺪ. ﺗﺎ ﻃﺮﺣﻬﺎﻯ ﺍ&= #65203;ﺘﻌﻤﺎﺭﻯ ﺩﺭ ﭘﺎﻳﺎﻥ ﺑﺪ = ﺩﻳﻨﻰ ﺧﻮﺩ ﺭﺍ ﺍﺟﺮﺍ = ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣ&= #65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﺁﻧﻬ&#= 65166;،ﭼﻮﻥ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ&#= 1548;ﺑﻬﺘﺮﻳﻦ ﻣﺴﺦ ﺁﻧﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭﻣﻴﻠﻴﻮ&= #65255;ﻬﺎ ﺳﺎل ﭙُﺮﻋﺬﺍ= 76; اﮔﺮ ﺍﻧﺴﺎﻧﻬ= 5166; ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭﻟﺬﺕ ﺯﻧﺪﮔﻰ &= #65169;ﻬﺸﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻣﻴﺒﺮﻧﺪ،ﻭﻟA= 264; ﺑﺎﺯ ﺩﺷﻤﻨﻰ ﺑ&= #65166; ﺁﻓﺮﻳﺪﮔﺎﺭ ﺧ&#= 65262;ﺩ ﻭﻃﺒﻴﻌت ﻤﻴک= 06;ند ﻭﻧﻤﻴﺪﺍﻧﻨﺪ &#= 64400;ﻪ ﺍﻳﻦ ﺧﺪﻣﺖ ﺭﺍ = ﻣﻰ ﮐﻨﻨﺪ،که ﭙﺮʌ= 61;ﺍﺭ ﻣﻴﺸﻮﻧﺪ ﺗﺎ ﻏ&= #65196;ﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺩﻳﮕﺮ ﺯﻧﺪﻩ ﺑ&= #65204;ﺎﺯﺩ. ﻭ ﻳﺎ ﭼﻮﻥ ﺣﻴﻮ= ﺍنی گرﺩند. ﮐﻪ ﺍﻧA= 176;ﻘﺎﻝ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺑﻨﻤﺎﻳﺪ. ﻭ ﻳﺎ= ﭼﻮﻥ ﺍﻧﺴﺎﻥ،ﺍﻳﻦ = 5165;ﺗﻤﺎﻡ ﺣﺠّﺖ ﺷﺪﻥ ﺭﺍ &= #65193;ﺍﺭﺩ،ﮐﻪ ﺍﮔﺮ ﺑﻘﻬﻘﺮﺍ&#= 65259;ﺎﻯ ﻣﺠﺪﺩ ﻣﻴﺮﻭﺩ&#= 1548; ﻧﺘﻴﺠﻪ ﺳﺘﻢ ﻭ&= #64404;ﻨﺎﻩ ﻭﻓﺴﺎﺩ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺍﺳﺖ،ﻭﻧﻪ ﺳﺘ= 5252;ﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65154;ﻧﻬﺎ. ﮐﻪ ﻫﺮﮐس ﻧﺘﻴ&#= 65184;ﻪ ﺗﮑﺎﻣﻠﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺳﺮﻧﻮﺷﺖ ﻓﻌﻠ&#= 65264; ﺩﺍﺭﺩ،ﻭ ﻫم ا@= 400;ﻨﻮﻥ ﻧﻴﺰ ﺩﺍﺭﺩ ﺳﺮ&= #65255;ﻮﺷﺖ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻣﻴﺴﺎﺯﺩ. ﭘس ﺍ&= #65197;ﺍﺩﻩ ﮔﻴﺎﻩ ﻏﺬﺍ ﺳﺎ&= #65199;ﻯ ﻭﺗﻮﻟﻴﺪ ﻣثل= 48;ﻳﺎ ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ &= #65187;ﻴﺎﺗﻰ. ﻭ ﺍﺭﺍﺩﻩ ﺣﻴﻮ&= #65165;ﻥ ﺗﻮﻟﺪ ﻣثل ﻭﺍ= 5197;ﺍﺩﻩ ﺣﻴﺎﺗﻰ،ﺑﺎﺿA= 166;ﻓﻪ ﺣﺮﮐﺖ ﻭ ﺑﺴﻮﻯ = ﺑﺎﻟﺎ ﺭﻓﺘﻦ ﺗﮑﺎﻣﻠ&#= 65264;،ﺑﺎ ﺍﺳﺘﻔﺎﺩه اﺯ = 5165;ﻧﺮﮊﻯ ﮐﻪ ﺧﺪﺍ ﺑﻮﺳﻴ&= #65248;ﻪ ﮔﻴﺎﻩ،ﻭ ﻗﻬﻘ= 5198;ﺍ ﻣﻴﺪﻫﺪ. ﺍﻣﺎ ﺍ= ﺭﺍﺩﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻮ&= #65247;ﻴﺪ ﻣثل ﻭﺣﺮﮐﺖ ﺑ= 5204;ﻮﻯ ﺑﺎﻟﺎ،ﻭ ﻧﻴﺰ &#= 65165;ﮔﺮ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷ&#= 65194;، ﻟﺬﺕ ﺑﻬﺸﺖ ﮐﻨ&= #65262;ﻥ ﮐﻪ ﭘﺎﺩﺍﺵ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﺒ&= #65198;ﺩ. ﭘس ﺑﺴﻮﻯ ﺍﺗﻠ&#= 65166;ﻑ ﻭ ﭘﺎﺋﻴﻦ ﺣﺮﮐ&= #65174; ﻗﻬﻘﺮﺍﺋﻰ ﺩﺍ&#= 65197;ﺩ. ﻭﺩﺭ ﺳﻘﻮﻁ،ﮐ= 5258; ﻧﻴﺎﺯﻳﻬﻢ ﺑﻤ&#= 65212;ﺮف اﻧﺮﮊﻯ ﻧﻴﺴﺖ. &= #65193;ﺭ ﻋﻮﺽ ﻟﺬﺕ ﺩﺍﺭ&= #65193;. ﻟﺬﺕ ﺟﺴﻢ بی ﺪ&#= 65197;ﺩﻯ ﻳﺎ ﻟﺬﺗﻬﺎﺋﻰ &= #64380;ﻮﻥ ﺧﺎﺭﺵ ﻭﻗﻠﻘﻠ&#= 65242;،ﻭ ﻳﺎ ﻟﺬﺕ ﺟﻨﺴﻰ = ﻭﻫﻮﺳﺮﺍنی ﺪﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﻳﺶ ﺩﺍﺭﻧﺪ. = ﻭ ﺩﺭ ﺍﺭﺍﺩﻩ ﮔﻴ&= #65166;ﻫﻰ ﻧﻮﻋﻰ ﺍﻧﺘﺨﺎ&#= 65167; ﻃﺒﻴﻌﻰ ﺍﺯ ﮔﻴ&= #65166;ﻩ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺗﻨﻬﺎ ﻏﺬﺍ ﻭﻣ&= #65262;ﺍﺩ ﻟﺎﺯﻡ ﺍﺯ ﻃﺒﻴ&= #65228;ﺖ ﺟﺬﺏ ﻣﻴﮑﻨﺪ. ﻭ= ﻣﻮﺍﺩ ﻣﻀﺮ ﺭﺍ ﺍﺯ ﺧﻮ= ﺩ ﻃﺮﺩ ﻭ ﺩﻓﻊ ﻣﻴ= ﮑﻨﻨﺪ ﻭ ﺣﺘﻰ ﻗﺪﺭﺕ ﺩ= ﻓﻊ ﻣﻮﺍﺩ ﺯﺍﺋﺪ ﺭ&= #65165; ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﺩ.= <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﮑﺎﻧﻴﺰﻡ ﺭﺷﺪ ﮔﻴﺎﻫﻰ، &#= 64380;ﻮﻥ ﺳﺎﻗﻪ ﻫﺎ ﻭ ﺑﺮ= ﮒ ﻫﺎ ﻭﮔﻠﻬﺎ ﺩﺭ = ﺍﻭﻗﺎﺕ ﻣﻨﺎﺳﺐ،ﻧﻤﻮA= 255;ﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻧ&= #65176;ﺨﺎﺏ ﮔﻴﺎﻩ ﺍﺯ ﺷﺮﺍ&= #65267;ﻂ،ﺑﺨﺼﻮﺹ ﺩﺭ ﺯﻣﺎﻥ ﻭ ﻓﺼ= ﻮﻝ ﻣﻨﺎﺳﺐ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮔﺮﭼﻪ ﺍﻳﻦ ﺍﻧ&= #65176;ﺨﺎب گیاه عقلاﻧﻰ &= #65255;ﻴﺴﺖ،ﻭلی ﺪﺭ ﺗﺪﺑﻴﺮ ﻣﺮ&= #65169;ّﻴﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴ&= #65174;. ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﺟ&= #65198;ﻳﺎﻧﺎﺕ ﻭ ﺳﮑﻨﺎﺕ ﻣﻮﺠ&= #65262;ﺩﺍﺕ ﻫﺴﺘﻰ،ﺑﻮﺳﻴA= 248;ﻪ ﺍﺭﻭﺍﺡ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﮔﻮﺋﻰ ﺩﺭ ﻫﺴﺘ&= #65264; ﺧﺪﺍﻭﻧﺪ ﺟﺰ ﻣ&= #65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺎﻓﺮ&#= 65267;ﺪﻩ، ﻭ ﺍﻳﻦ ﻓﺮﺷﺘﮕ&= #65166;ﻥ ﻣﺪﺑّﺮ ﺑﺮﺍﻯ &#= 65175;ﮑﺎﻣﻞ ﺧﻮﺩﺷﺎﻥ،ﺑﺎ = 5165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﺎﺩﻩ ﻭ ﺍﻧ= ﻮﺍﻉ ﻭ ﺍﺭﻭﺍﺡ،ﺗﻠ= 5166;ﺵ ﻭﻫﻨﺮ ﻧﻤﺎﺋﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﮑﻨﻨﺪ. ﺗﺎ ﺭ= ﺿﺎﻳﺖ ﺧﺪﺍ ﺭﺍ ﺟﻠﺐ ﮐ= ﻨﻨﺪ. ﻭ ﭘﻴﺸﺮﻓﺖ ﺩﺭ = ﻣﻘﺎﻡ ﻓﺮﺷته اﻯ ﺧﻮA= 193; ﻣﻴﻨﻤﺎﻳﻨﺪ ﭘ&#= 1587; ﻓﺮﺷﺘﻪ ﻭﻣﻮﺟ&#= 65262;ﺩ ﺩﺭ ﺗﺪﺑﻴﺮﻓﺮ&#= 65207;ﺘﻪ، ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺍﺭﻧﺪ. ﻭ ﻗﻄﻌ= ﺎ ﺩﺭﻋﻮﺍﻟﻢ ﺍﻟ&#= 65260;ﻰ ﻓﺮﺷﺘﮕﺎﻧﻰ ﻧ&#= 65268;ﺰ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻣﺪﺑّﺮ ﺧﻮﺩﺷ= 5166;ﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﻧﺪ . ﻭﭼﻮﻥ ﻫﺮ ﺍﻧﺘ= ;ﺨﺎﺑﻰ ﻳﻚ ﻋﻤﻞ ﻋﻘﻠﺎ&= #65255;ﻰ ﺍﺳﺖ، ﭘﺶ ﺍﻧﺘ&#= 65192;ﺎﺏ ﮔﻴﺎﻩ ﻭ ﺣﻴﻮﺍ&= #65253;،ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ &= #65193;ﺭ ﺗﻔﮑّﺮ ﻭ ﺗﻌﻘ&#= 1617;ﻞ ﺧﻮﺩ،ﺍﻧﺘﺨﺎA= 169;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻳﺎ ﺃA= 259;ﺮﻳﻤﻨﻰ ﺩﺍﺭﺩ. ﭼﻪ ﺣﺮﮐ= ﺖ ﺍﺳﻤﻮﺯﻯ ﮔﻴﺎ&#= 1607;ی که ﺩﺭ ﺟﺬﺏ ﺁﺏ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﻳﺎ ﻧﻮﺭ ﻭ ﺁﺏ= ; ﻭ ﻧﻤﻚ، ﺑﺎ ﻳﻚ ﻭ&= #65165;ﺳطه اﻯ ﺍﻟﻬﻰ ﻫﻴﺪ&#= 65197;ﻭﮐﺮﺑﻮﻥ ﻫﺎ ﺭﺍ ﻣﻴﺴﺎﺯ&= #65193;. ﻭ ﻳﺎ ﮔﻴﺎﻩ ﺑﺴ= ﻮﻯ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ &= #65187;ﺮﮐﺖ ﮐﻨﺪ، ﻳﺎ ﺭﻳﺸ&#= 65258; ﺑﺴﻮﻯ ﻣﻨﺎﻃﻖ &= #65251;ﺮﻃﻮﺏ ﻭ ﭘﺮ ﻏﺬﺍ ﮐﺸﻴ= ﺪﻩ ﺷﻮﺩ. ﻭ ﻳﺎ ﻣﻘﺎ= ;ﻭﻣﺖ ﺯﻣﻴﻦ ﺳﻨﮕﻰ ﺭ&= #65165; ﺩﺭ ﻫﻢ ﺑﺸﮑﻨﺪ.= ﺍﻣﺎ ﺍﺭﺍﺩﻩ ﺍﺯ ﻧﻮ&= #65225; ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺑ&= #65166;ﻳﺪ ﮔﻔﺖ،ﻧﻤﻴﺘﻮA= 165;ﻧﻴﻢ ﻭﺍﻗﻌﺎ ﮐﺴﻰ ﻣ&= #65198;ﺯ ﭘﺎﻳﺎﻥ ﻣﻤﻠﮑ&#= 65174; ﮔﻴﺎﻩ،ﻭ ﺁﻏﺎ= 5199; ﻣﻤﻠﮑﺖ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﺪﺍﻧﺪ. ﮔﺮﭼﻪ = ﺍﻣﺮﻭﺯ ﻋﻠﻢ ﺑﻴﻮﻟﻮﮊ&#= 65263; ﭘﺎﺭﺍﻣﻴﺴﻴﻮ= 5249; ﻭﻳﺎ ﺟﻬﺎﻥ ﻭﻳ&= #65198;ﻭس ﻭ ﺁﻣﻴﺒﻰ ﺭﺍ ﻣ= ﺮﺯ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻴ&#= 65194;ﺍﻧﺪ. ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﻫ&= #65252;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ &= #65175;ﺤﺖ ﺃﺗﻤﻰ ﻭ ﺃﺗﻤﻰ&= #1548;ﻳﺎ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ،ﻭ ﺣﺘ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻰ ﻧﻬﺎﻳﺖ A= 165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺗﺎ ﺃﺑﺪ، ﻫﻤﮕ&#= 65264; ﺍﻓﺮﺍﺩ ﭘﺸﺖ ﮔ&= #65198;ﺩﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻫﻴﭻ= ﺩﻭ ﻣﻮﺟﻮﺩﻯ ﻣﺎﻧ&#= 65256;ﺪ ﻫﻢ ﻧﻤﻰ ﺑﺎﺷﻨ&= #65194;. ﻭﻟﻰ ﺣﺮﮐﺖ ﺭﺍ = ﻣﻴﺘﻮﺍﻧﻴﻢ ﻣﺮﺯ ﻓﺎﺻﻞ ﮔﻴ&= #65166;ﻩ ﻭ ﺣﻴﻮﺍﻥ ﺑﺪﺍ&= #65255;ﻴﻢ، ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ = ﻋﻘﻠﻰ ﻭ ﺍﺧﺘﻴﺎﺭ ﺗﻔ&= #64401;ّﺮﻯ ﺫﻫﻨﻰ ﺭﺍ ﻣﺮﺯ = ﺣﻴﻮﺍﻥ ﻭ ﻧﻮﻉ ﺑﺸﺮی ﻤ&= #65268;ﺪﺍﻧﻨﺪ. ﮐﻪ ﮔﻮﺋﻰ ﻣﻤﻠ&= #64401;ﺘﻰ ﻣﺴﺘﻘﻞ ﺍﺯ ﻣﻤ&= #65248;ﮑﺖ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮔﺮﭼﻪ ﺩﻧﺒﺎﻟ&#= 65258; ﻫﻢ ﻫﺴﺘﻨﺪ . <o:p></o:p></sp= an></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎ ﺩﺭ ﻫﺮ ﺳﻠّﻮﻝ &= #65187;ﻴﻮﺍﻧﻰ،ﺑﭽʌ= 08;ﻢ ﻣﻰ ﺑﻴﻨﻴﻢ،ﮐ= 5258; ﭼﮕﻮﻧﻪ ﻣﻌﻤﻮ&#= 65247;ﺎﺭﻓﺘﺎﺭﻫﺎʌ= 63; ﺍﻧﺘﺨﺎﺑﻰ ﭘﻴ&#= 64381;ﻴﺪه ﺘﺮ ﺍﺯ ﮔﻴﺎﻩ ﺩ= ﺍﺭﺩ، ﻣﻴﺘﻮﺍﻧﺪ ﺫﺧ&#= 65268;ﺮﻩ ﺍﻧﺮﮊﻯ ﮐﻨﺪ. ﮔ= ﺮچه اﻧﺮﮊﻯ ﺍﺳﺘﻔ= 5166;ﺩﻩ ﻭﺻﻔﺎﺕ ﺑﻴﺸﺘ&#= 65198; ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 65255;ﺴﺒﺖ ﺑﮕﻴﺎﻫﺎﻥ،ﺑA= 256;ﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺩ ﮐﻪ = ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﻴﺎﺑﻨﺪ. ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65194; ﻣﺎﻧﻨﺪ ﺻﻔﺎﺕ &= #65251;ﻮﺗﺎﺳﻴﻮﻥ ﻭ ﺟﻬﺸﻬﺎﻯ ﻣث&#= 1576;ت ﻭﺗﮑﺎﻣﻠﻰ،ﮐA= 258; ﺍﺯ ﻫﺮ ﻳﻚ ﻣﻴﻠ= ﻴﻮن ﻤﻮﺗﺎﺳﻴﻮﻥ ﺗ&#= 65256;ﻬﺎ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ&= #1548;ﺑﻨﻔﻊ ﺁﻳﻨﺪﮔﺎﻥ ﺍﺳ&#= 65174;. ﻭ ﺑﻘﻴﻪ ﮐﺸﻨﺪ&= #65257; ﻫﻤﺎﻥ ﻧﺴﻞ ﺻﺎ&= #65187;ﺐ ﻣﻮﺗﺎﺳﻴﻮﻥ،A= 261;ﻳﺎ ﻣﻌﺎﻳب ﺘﻀﻌﻴ= 601; کننده ﭽﻨﺪ ﻧ᥸= 4;ﻞ ﺑﻌﺪی ﻤﻴﺒﺎﺷ= 5194;،که ﺒﺘﺪﺭﻳﺞ ﺁﻥ ﺍ&= #65255;ﻮﺍﻉ ﺣﺬﻑ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺍ&= #65197;ﻭﺍﺡ ﺁﻧﻬﺎ، ﺟﺎﺑﺠ= 5166;ئی ﻨﻮﻋﻰ ﺃﺯلی ﺨ= 5262;ﺩ ﺭﺍﺍﺩﺍﻣﻪ ﻣﻴ&#= 65194;ﻫﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﻌﮑﺎﺳﻬﺎﻯ ﺷﺮﻃﻰ، ﺑﺮﺍﻯ &#= 65187;ﺮﮐﺖ ﻭ ﻋﺎﺩت ﻮ ﻳﺎﺩ = ﮔﻴﺮﻯ،ﻭ ﺍﻧﻄﺒﺎﻕ ﻳﺎﻓ&#= 65176;ﻦ ﺑﺎ ﻣﺤﻴﻂ ﻭﺍﻣ&= #1579;اﻝ ﺗﺠﺮﺑﻴّﺎﺕ ﺑ= 5256;ﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺑﺼﻮﺭﺕ &= #65231;ﺮﻳﺰﻩ،ﻧﻤﻮʌ= 55;ﻪ ﻫﺎﺋﻰ ﺍﺯ ﺍﻧﺘ&= #65192;ﺎﺏ ﻭ ﺍﺭﺍﺩﻩ ﺣﻴﻮ&= #65165;ﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= مه اﻳﻨﻬﺎ ﺑﺎﺿﺎ= 5235;ﻪ ﻋﻘﻞ ﻭﺍﺭﺍﺩﻩ &= #65153;ﺯﺍﺩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻧ&= #65252;ﻴﺮﺳﺪ. ﺑﺘﺪﺭﻳﺞ ﻭ ﺗﻤ&= #65166;ﻡ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺗ&= #64401;ﺎﻣﻞ ﺭﺍ ﺩﺭ ﮐﺮﻭﻣﻮ&= #65203;ﻮﻣﻬﺎ ﻭ ﮊﻧﻬﺎ ثبت ﻣ= 5268;ﮕﻴﺮﻧﺪ، ﻭﻳﺎ ﺩﺭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ثبت ﺗﺎA= 197;ﻳﺨﻰ ﻣﻴﮕﺮﺩﺩ. ﻭﻫﺮ&= #65169;ﺎﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ &= #65169;ﮑﻤﻚ ﻭ ﺗﺪﺑﻴﺮ ﻓﺮﺷ&= #65176;ﻪ ﺭﻭﺣﻰ ﻭ ﻗﺮﻳﻦ = ﺧﻮﺩ،ﺗﺒﺪﻳﻞ ﺑﻔﺮﺷﺘﻪ ﻣﺪﺑ&#= 1617;ﺮ ﻭ ﺑﺰﺭﮔﺘﺮ ﻭ ﺩ= ﺍﻧﺸﻤﻨﺪ ﺗﺮ ﻭﺍﻟﻬﻰ ﺗﺮ = ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺷﺎﻳﺴﺘﮕﻰ &= #65175;ﻮﻟﺪ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎ&= #65175;ﺮ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺩﺭ= ﺳﻠﻮﻙ ﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬ&= #65262;ﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﻣﻴﺘﻮﺍ᥽= 3; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺍﻟﻬ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﺮ&#= 65165; ﻳﺎﻓﺖ. ﻭﭘس ﺍﺯ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺳﻮﻡ ﺩ&= #65197; ﮐﻨﺎﺭﻋﺮﺵ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻨﺘﻈﺮ ﭘﻴﺪﺍ&#= 65267;ﺶ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺑﺮ= ﺍﻯ ﺍﻟﻬﻰ ﺗﺮ ﺷﺪﻥ = ﻭﻣﻘﺪّس ﺗﺮ ﮔﺮﺩﻳﺪﻥ،= 5261; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﺎﻗﻞ ﺗﺮ ﻭ ﺑﺎ= ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎت ﻮ&#= 65251;ﻌﺠﺰﺍت ﻮﻧﻴﺮﻭﻫﺎﻯ ﺑ&#= 65268;ﺸﺘﺮﺍﻟهی ﻴﺎﻓﺘﻦ ﺑﺎﺯ ﺑ&= #65198;ﺍﻯ ﺭﻓﺘﻦ ﺑﻨﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﻭ ﺗﺎ ﺃﺑﺪ ﺍﺩﺍﻣ&= #65258; ﺑﺪﻫﺪ. ﻭﺩﺭ ﻫﺮ= ﻣﺮﺣﻠﻪ ﻧﻮﻋﻰ،ﺗﻘﺮﺏA= 261;ﮐﺮﻭﺑﻴّﺖﺑﻴ= ﺸﺘﺮﻯﺑﺨﺪﺍﺑ= 5268;ﺎﺑﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻌﺎﻟﻴّت ﻮﺣﺮﮐت هدﻓﺪʋ= 65;ﺭ ﺑﺮﺍی ﺼﻔت اﺭA= 165;ﺩﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺑﺎﻟﺎ ﻣثبت ﻭA= 255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﭘ&= #65166;ﺋﻴﻦ ﻟﺬﺕ ﻭﺑﺎﺯﮔﺸ&#= 65174; ﺑﮕﺬﺷﺘﻪ ﻫﺎﻯ &= #65187;ﻴﻮﺍﻧﻰ،ﺑﺮʋ= 65;ﻯ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺁﻳﻨﺪﻩ ﻫﺎ.= ﮐﻪ ﺷﺎﻳﺪ ﭼﻮﻥ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺩﻭﺑﺎA= 197;ﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺭﺳﻴﺪﻧﺪ،ﻫﻤA= 268;ﻦ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﻭ ﺑﻬﺘﺮ،که ﻨA= 268;مه اﺭﺍﺩﻯ ﻳﺎ ﺍﺭ&#= 65165;ﺩه اﻧﺴﺎﻥ ﺭﺍ ﻣﻴ&#= 64405;ﻮﺋﻴم ﺪﻧﺒﺎﻝ ﮐﻨﻨﺪ. = ﮐﻪ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65165;ﺭﻯ ﻭﻧﮑﺮﺩﻥ ﻫﺎ،= 5261;ﺳﺮﮐﻮﺑﻰ ﻫﻮﺳﻬﺎ ﺑﺘﻮﺍ&#= 65255;ﻨﺪ، ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺍﺯﮔﺬﺷﺘﻪ ﻭﺣ&#= 65166;ﻝ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪ. = ﺗﺎ ﺑﺘﺤﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺮ&#= 65203;ﻨﺪ. ﻭﭼﻮﻥ ﺣﺮﮐﺖ ﻫ&= #65194;ﻓﻤﻨﺪ ﺭﺍ ﺩﺭﺣﻴﻮﺍﻧ&#= 65166;ﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻰ ﺑﻴﻨﻢ،ᤨ= 0;ﻪ ﺣﺘﻰ ﻣﻐﺰ ﻭ ﺍﻋ= ﺼﺎﺑﻰ ﻧﺪﺍﺭﻧﺪ،ﻣﻴA= 176;ﻮﺍﻧﻴﻢ ﺑﺪﺍﻧﻴﻢ،ﮐﻪ = 5193;ﺭ ﺗﮑﺎﻣﻞ ﮐﺎﺭ ﺭ&= #65261;ﺡ ﻭ ﺭﻭﺍﻥ ﺍﺳﺖ. ﻭ= ;ﺍﻋﺼﺎﺏ ﻭﻣﻐﺰ،ﻭﺳﻴﻠA= 260;ﺎﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﻋ&= #65248;ﻢ ﻭﺗﺠﺮبی کنوﻧ= ;ﻰ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ،ﺑﻨﺎﺧﻮﺩʋ= 53;ﮔﺎﻩ ﺭﺳﻴﺪﻩ ﺍﺳﺖ،= 5261;ﻳﺎ ﺩﺭ ﻫﻴﭙﻨﻮﺗﻴ&#= 65200;ﻡ. ﻭﺣﺘﻰ ﻋﻠﻢ ﺍﺳ&= #64345;ﺮﻳﺘﻮﺍﻟﻴﺴ= 05; ﺒﻮﺟﻮﺩ ﺭﻭﺡ،= 5169;ﻤﻔﻬﻮﻡ ﺑﺮﺗﺮ ﺍﺯ ﻣﻔﻬ&= #65262;ﻡ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻭﺭ ﺩﺍﺭʋ= 93;. ﻭﺗﻨﻬﺎ ﻋﻠﻢ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺁﮔﺎﻫﻰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺍﺳﺖ،ﮐﻪ ﺭﺍﻩ &#= 65193;ﺭﻳﺎﻓﺖ ﻭﺟﻮﺩ ﻋﻮﺍﻟﻢ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺡ ﻓﺮﺩﻯ = ﺩﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65262;ﻋﻰ،ﻭﺣﺘﻰ ﻋﺮﺵ ﺍﻟﻬﻰ ﺳﻤ&= #65170;ﻮﻝ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪه ﺮﺳﺪ. ﮐﻪ ﻳﮑﺠﺎ= ﺭؤﻳﺖ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺩﺭ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻣﻴﺮﺳﺪ. ﻭﺗﻤﺎ&= #65249; ﻣﻘﺪﻣﺎت ﺸﻬﻮ= 5193;ﻯ ﺍﺩﻳﺎﻥ ﻧﻮع ﭙ&#= 65268;ﺸﻴﻦ،ﻧﻮﻉ ﺑﺸﺮﻯ،ﻳﮑﺠﺎ = 4400;ﻮﭼﮑﺘﺮﻳﻦ ﮐﻞ ﻧقش ﺪﺭ ﻓﺮ&#= 65205; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺷﺎ= ﻳﺪ ﺗﻤﺎﻡ ﮔﺬﺷته ها ﻭﺗﮑﺎﻣﻠﺎ= 78; ﺃﺯﻟﻰ ﺗﺎﮐﻨﻮﻥ، ﻗﻄ= 5198;ه اﻯ ﺩﺭ ﺣﮑﻢ ﺻﻔ&= #65198;،ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻗﻴﺎ&#= 65255;ﻮس ﺑﻴﮑﺮﺍﻥ ﺁﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﺃﺑﺪﻯ ﺍﺳ&= #65174;. ﻣﺎ ﺗﺎﺯﻩ ﻣﻴﺘ&= #65262;ﺍﻧﻴﻢ ﺑﺎﻳﻦ ﻣﻬﻢ ﻭﺳ&= #1740;ع ﺒﺮﺳﻴﻢ. که ﭽﻪ &= #65153;ﻳﻨﺪه ﻫﺎﺋی ﺪﺭﭘﻴش = 5194;ﺍﺭﻳﻢ. ﻭﭼﻪ ﻫﺪﻓﻬﺎﻯ &= #65227;ﻈﻴﻢ ﺗﺮ ﺩﺭ ﭘﻴﺶ ﺩﺍ= ﺭﻳﻢ. ﮐﻪ ﻫﺮﭘﻠّﻪ ﺑ&#= 65228;ﺪﻯ ﺑﺎﻟﺎﺗﺮ،ﻫﺰA= 165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #65235;ﻬﻢ ﻭ ﺻﻔﺎﺕ ﻭﮐﺮﺍ&= #65251;ﺎت اﻟﻬﻰ،ﺑﻴﺸﺘʋ= 98; ﺍﺯ ﭘلّه ﻘﺒﻠﻰ ﺧA= 262;ﺩ ﺩﺍﺭﺩ. ﭘس ﻤﺎ ﺍ= ﻣﺮﻭﺯ ﺍﻳﻨﻘﺪﺭ ﻣﻴﺘ&#= 65262;ﺍﻧﻴم ﺒﻔﻬﻤﻴﻢ ﮐﻪ ﻫ&= #65256;ﻮﺯ ﻓﻬﻢ ﻣﻬﻤﻰ ﮐﺴ&= #65168; ﻧﮑﺮﺩه اﻳﻢ. ﻃ&#= 65170;ﻴﻌﻰ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﭘ= ﺮﺳﺶ ﺻﻮﺭﺕ ﮔﻴﺮﺩ،= 4380;ﻪ ﻧﻴﺮﻭﻯ ﻋﺎﻗﻠ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻓ= ﻌﺎﻟﻴّﺘﻬﺎﻯ ﺣﻴﺎﺗﻰ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ. ﻭﺍﮔﺮ ﺍﻳﻦ ﻣﻐ&= #65200; ﻭﺍﻋﺼﺎب انسان ﺒﺎﺷﺪ،= که ﺁﻧﺮﺍﺗﻨﻈﻴﻢ &#= 65251;ﻴﮑﻨﺪ،که گیاﻫﺎﻥ ﻧﻴﺰ A= 255;ﺪﺍﺭﻧﺪ. ﺧﻮﺩ ﺑچه ﻮﺳﻴ= 604;ه اﻯ ﺗﺤت ﺘﺪﺑﻴ= 5198; ﻫﺴﺘﻨﺪ. ﮐﻪ ﻣﺎ= ﺩﻩ ﻣﺮﺩﻩ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #64400;ﻨﺪ ﻭﺯﻧﺪه ﺘﺮﻯ ﻧ&#= 65268;ﺎﺯ ﺩﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ= ﺑﻨﺎﺧﻮﺩﺁﮔﺎ&#= 65257;، ﮐﻪ ﻣﻮﺟﻮﺩﻳّ= 5174; ﻣﺎﺩﻯ ﺩﺭ ﻣﻐﺰ = ﻭﺗﻦ ﺍﻧﺴﺎﻥ ﻧﻘﺸی &#= 65256;ﺪﺍﺭﺩ. ﻳس ﺩﺍﺩه عالم= ; ﻧﺎﻣﺮﺋی ﻤﺪﺑّﺮﺍن اله= ;ی ﻭﺁﻣﻮﺯش ﻧﻬﺎ &#= 65165;ﺳﺖ. ﺑﺎﺍﻳﻦ ﺗﻔﺎﻭ&#= 1578; که ﺗﻨﻈﻴﻢ ﮐﻨ= 5256;ﺪ ﻋﺎﻣﻞ ﺍﻳﻦ ﻣﺪ&= #65169;ّﺮ ﺍﺳﺖ، ﻭ ﺗﻨﻈﻴ&#= 65250; ﮐﻨﻨﺪﻩ ﺍﻟﻬﻰ &= #65267;ﺎ ﺭﻭﺣﻰ،ﮔﺎﻫﻰ = 5187;ﺮﮐﺖ ﺭﺍ ﺑﺴﻮﻯ ﺑﺎﻟ&= #65166; ﻭﺗﮑﺎﻣﻞ ﻭﺗﺤ&#= 65198;ﻙ ﻧﻮﻉ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﻰ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﻬ&= #65208;ﺘﻰ ﺁﻥ ﻣﻴﺮﺳﺎﻧﺪ&#= 1548; ﺑﺎﻳﻦ ﺍﻣﻴﺪ ﮐ&= #65258; ﺑﻬﺸتی ﺒﺮﺗﺮ = 5261;ﻧﻮﻉ ﺑﻬﺘﺮ،ﻭﮐﺮﺍA= 251;ﺎت اﻟﻬﻰ ﻋﻈﻴﻤﺘ= 5198; ﺩﺭﭘﻴش هست که= ; ﺪﺭﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ &= #65261; ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ. که ﭽﻮﻥ ﺑﺸﻬﻮ= 5193; ﻧﻬﺎﺋﻰ ﻭﺭﻭح اﻟﻘﺪس ﻤﻴﺮﺳA= 256;ﺪ،ﻭﺣﺘﻰ ﺣﺎﺿﺮﻣﺮﮒﻗﺒ= 5246; ﺍﺯﻣﺮﮒ ﻫﻢ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺷﺎﻳﺪﻫﻢ ﺑﺨﻠ&#= 65238; ﺑﺎﺯﻧﮕﺮﺩﻧﺪ. &= #64344;س ﺗﻨﻈﻴﻢ ﮐﻨﻨﺪ&#= 65257; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮ ﻗﻬﻘﺮﺍ ﻃﻠب ﻮ&#= 65259;ﺮ ﺍﻧﺴﺎﻥ ﻣﺨﺎﻟ&#= 65234; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﻃﺎﻟﺐ ﻟﺬﺕ ﺑﺮ&= #65193;ﻥ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺩ= 5197; ﺷﻬﻮﺕ ﻭ ﺳﺘﻤﮕ&= #65198;ﻯ ﻭﺯﻳﺎﺩﻩ ﺃﻧﺪ&#= 65261;ﺯﻯ،ﮐﻪ ﺃﻫﺮﻳﻤﻦ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65219;ﺒﻴﻌﺖ ﺁﻥ ﺍﺭﻭﺍﺡ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﻣﻴﮑﺸﺎﻧﺪ،ک = 7; ﺪﺭ ﺳﺮﺍﺯﻳﺮﻯ &= #65203;ﺨﺘﻰ ﻧﺪﺍﺭﺩ،که ﺒʋ= 66;ﻟﻌﮑس ﻠﺬّﺕ ﺳُﺮ ﺧﻮ= 5197;ﺩﻥ ﻭ ﻟﻐﺰﻳﺪن ﻨﻴ&#= 65200; ﺩﺍﺭﺩ. ﻭﻳﺎ ﺑﻌ= ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﺷﻬﻮﺩ&#= 65259;ﺎ، ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﻣﻰ ﮐﺸﺎﻧﺪ،ﻭ ﺑﺮ= 5165;ﻯ ﺻﻌﻮﺩ ﻭﺗﻌﺎﻟ&#= 65264; ﺑﮑﻮﻩ ﻗﺎﻑ،ﻳ= 5166; ﺣﺪّ ﻳﻘﻒ ﻭﺗﻮ&#= 65239;ّﻒ ﻧﻮﻋﻰ ﺁﻧﺮﺍ ﺑ&= #65228;ﻬﺪﻩ ﺩﺍﺭﺩ. ﻭﭼﻮﻥ ﺗ= ﻤﺎﻡ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﻭﺗﮑﺎﻣﻠﺎﺕ،A= 193;ﺭ ﺗﻐﻴﻴﺮ ﻧﻈﺎﻡ &= #65261; ﺳﻴﺴﺘﻤﻰ ﻗﺎﺑ&#= 65246; ﺧﻠﺎﺻﻪ ﮐﺩﻥ ﺑ&= #65166;ﺷﺪ، ﺁﻧﮕﺎﻩ ﺻﺤﺒﺖ &= #65165;ﺯ ﻧﺎﻇﻢ ﭘﻴﺶ ﻣﻴ&= #65153;ﻳﺪ. ﻧﺎﻇﻢ ﮐﻨﻮﻧﻰ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﻭﻧﺎﻇ&#= 65250; ﺃﺯﻟﻰ ﺧﺪﺍﻭﻧ&#= 65194;،که اﺯ ﻧﻘﻄﻪ ﺻﻔﺮ&#= 1548;ﺭﻭﺣی رﺍ ﺩﺭﻧﻈﺎم ﺘ= 4401;ﺎﻣﻠﻰ ﺩﺍﺭﺩ. ﭼﻮن هر &#= 65251;ﻮﺟﻮﺩﻯ ﺳﺮﻣﺎیه ای ﻧʋ= 94;ﺍﺷﺘﻪ ﺍﺳﺖ. ﻭﻳﺎ ﻧﺎﻇ= ﻢ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ،ﮐﻪ ﺿﻤ= 5254; ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﻧ&= #65166;ﻇﻢ ﺃﺯﻟﻰ ﺍﺳﺖ، ﺗ&#= 65212;ﻤﻴﻤﺎﺕ ﻟﺎﺯﻡ ﺩﺭ ﺗﻐﻴ&= #65268;ﺮﺍﺕ ﺧﻮﺩﺳﺮﺍﻧﻪ ﺍ&#= 65199; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65192;ﺘﺎﺭ ﻭ ﻋﺎﻗﻞ ﺑﺨﺼﻮ&= #1589; اﻧﺴﺎﻥ، ﻭﺷﺎA= 267;ﺪ ﺩﺭﺍﻧﻮﺍﻉ ﻓﻮ&#= 65237; ﺑﺸﺮی ﺁﻳﻨﺪﻩ= 548;ﺗﻨﻈﻴم ﻤﺠﺪﺩ ﺭﺍ ﺩﺭﺣ&= #65194;ﻭﺩ ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ. ﻭﺧﻠﺎصه ﺠﺰ ﺗ= 5212;ﻮﺭ ﻭﺣﺪت ﻮﺟﻮﺩ ﻣ&#= 65268;ﺴّﺮ ﻧﻴﺴﺖ. ﺑﺎﺯﺧﺪ&= #65165;ﻯ ﺍﻟله ﺮﺍﻩ ﺣل= 17; ﻨﻬﺎﺋی ﻨﻴﺴﺖ. ﭼﻮﻥ(ﺍﻟ= ﻠﻪ)ﻳﺎ(ﺍﻳﻦ ﮐﻪ ﻫﻨﻮﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﻫﻮ ﻭ ﺍﻭ ﻧﻴﺴﺖ= ). ﻫﻤﺎﻥ ﺁﻫﻮﺭﻣﺰﺩﺍ، که الله هنوﺯ(&= #65259;ﻮ) ﺑﻴﺮﻭﻥ از ﻫﺴ= 5176;ﻴﻬﺎ ﺩﺭ ﻋﻤّاء ﻫﺎA= 259;ﻮﺕ ﻧﻴﺴﺖ. ﻭ ﻟﺬﺍ ﺧ= ;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﺭﻭﺡ = ﺍﻟﺄﺮﻭﺍﺡ ﻭﻧﻮﺭﺍﻟﺄﻧﻮ= 5165;ﺭ ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﮔﻔته اﻧﺪ ﺧﺪA= 165;ﻯ ﺩﺍﺧﻞ ﻫﺴﺘی ﻮ&#= 65169;ﮕﻔﺘﻪ ﭘﻴﺎﻣﺒﺮ(ﺍﻟﺪ&#= 65165;ﺧﻞ) ﻭ ﺧﺪﺍﻭﻧﺪ (ﺍﻟ= ﻈﺎﻫﺮ) ﺃﺑﮋﮐﺘﻴﻮ ﺷﺪ&#= 65257;. ﻭ ﻇﺎﻫﺮ ﮔﺮﺩﻳ&= #65194;ﻩ ﺩﺭ ﻫﺴﺘﻰ،ﻭﻟ= 5264; ﻧﻪ ﺑﺮﺍﻯ ﻫﺴﺘ&= #65264; ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺣ&= #65240;ﻴﺮ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;. که ﺪﺭﻫﺮ ﺑﻬﺸ= 578; ﻮﻫﺮﺗﺠﻠّﻰ ﻭ= 5165;ﻧﻌﮑس ﻧﻮﺭﺍﻟﻬﻰ ﺍﻟ&#= 65248;ﻪ ﺑﺂﻧﻬﺎ ﻣﻴﺮﺳ&#= 65194; ﺗﺎﺩﺭ ﺑﻰﻧﻬﺎ&#= 65267;ﺖ ﻋﻈﻤﺘﻬﺎﻯ ﺍﻧ&#= 65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﺑ&#= 65260;ﺸﺘﻬﺎﻯ ﻧﻮﻋﻰ ﻭ ﻧﻮﺭﺍ&= #65255;ﻰ ﺗﺮ ﻭﺣﻘﻴﻘﻰ ﺗ&= #65198; ﺑﭽﺸﻢ ﺩﻝ ﻭ ﻋﻘ= ﻞ ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65246; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻧﻴﺰ ﺑﺮﺳﺪ . ﻫﺮ= ; ﻣﻮﺟﻮﺩﻯ،ﺑﺨ&#= 65212;ﻮﺹ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻓﻌﻠﻰ ﺍﺧﻴﺮ ﺧ&= #65262;ﺩ،ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮ]ﻫﺎﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺭﺩ. ﻭ ﻟﺬﺍ ﺑﺪﻭﻥ ﺍ= ﺭﺍﺩﻩ ﺧﻮﺩ ﺭﺷﺪ ﻣﻴﮑ&= #65256;ﺪ، ﻭ ﺑﺼﻮﺭﺕ ﻏﺮﺍ&= #65267;ﺰ ﻭﺗﺪﺑﻴﺮﺍﺕ ﻃ&#= 65170;ﻴﻌﻰ ﺍﺯ ﻧﻄﻔﻪ ﻭ ﻃﻔ= ﻮﻟﻴّﺖ ﺑﺒﺰﺭﮔﺴﺎﻟﻰ &#= 65261;ﻋﻘﻞ ﻣﻴﺮﺳﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﮑﺎﺭ ﺑﺮﺩﻥ ﺑ&= #65240;ﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺑﺮﺍﻯ ﺗﺤﻘﻴق کرﺍﻣʋ= 66;ت ﺒﺎﻟﻘﻮّه ﻤﻴA= 204;ّﺮﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟّﺎ ﺩﺭﻫﻤ= 5166;ﻥ ﻧﻄﻔﻪ ﻣﺎﻧﺪه اﻧﺪ. ﺗﺎ ﺷﺎﻳﺪ = ﺯﻣﻴﻨﻪ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌل ﻮﺑﺎ= 5247;ﻘﻮّﻩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻳﺎ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺩﺭ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﻴﺎﺑﻨﺪ. ﻭﺍﻟ&= #1617;ﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﻭﺗ&= #65188;ﻘﻖ ﻧﻴﺎﻓﺘﻦ ﺑﺎﻟ&#= 65240;ﻮّهﻫﺎ، ﻧﺎﭼﺎﺭ ﺩﻭﭼﺎ&#= 65197; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﻴﮕﺮﺩﻧﺪ ﺗﺎ&#= 65193;ﻭﺑﺎﺭه ﻮﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﺧﻮﺩﺭﺍ ﺑﺎﺗﮑ&#= 65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﻭﻫﻤﻴن ﻮﻇﻴف= 07; ﺴﻠﻮﻙ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65261;ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ،ﺧﻮﺩﺭﺍ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﺎﻧﻨﺪ ﮐﻪ ﺣﺘﻤﺎ ﺧﻮﺍ&= #65259;ﻨﺪ ﺭﺳﺎﻧﺪ. ﮐﻪ ﺭﻭ= ﺡ ﻫﺮ ﺃﺗﻢ ﻭﻭﻳﺮ&= #65261;ﺳﻰ،ﺭﻭﺯﻯ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭ ﺑﺒﻰ ﻧﻬﺎﻳﺖ ﺍ&= #65197;ﻭﺍﺡ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ&#= 1548;ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ،ﻭ &#= 65207;ﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻣﻮ&= #65197;ﺩ ﻧﻈﺮ ﺍﻟﻬﻰ ﺭﺍ = ﺗﺤﻘﻴﻖ ﺑﺪﻫﻨﺪ ﮐﻪ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺩ. ﻭ ﺍﻳﻦ ﺟﺒ= ;ﺮ ﺍﻟﻬﻰ ﻭﺟﺒﺮ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺟﺒﺮ ﻓﻄﺮﻯ ﻭ= ﺒﺮ ﺫﺍﺗﻰ ﻧﻔس ﻳﺎ&#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰﻫﺮﮐسﻣA= 268;ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﺴﺎﻧﻬﺎ ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﺴ&= #65220;ﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻭﻧ&= #65262;ﻋﻰ ﺯﻣﺎﻥ ﺧﻮﺩ،ﺩ= 5197; ﻣﺤﻴﻂ ﺧﺎﻧﻮﺍ&#= 65193;ﮔﻰ ﻭﺍﺟﺘﻤﺎعی ﺮA= 207;ﺪ ﻣﻴﻴﺎﺑﺪ. ﻭﭘس &= #65165;ﺯ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ ﻣﺪﺍﺭس ﻭ ﺩ&= #65165;ﻧﺸﮕﺎه ﻫﺎ ﻟﺒﺮﻳﺰ ﺍﺯ = ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭﻟﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﻗﺪﻣﻰ ﺑﻴﺸﺘﺮ &= #65261; ﺑﺎﻟﺎﺗﺮ ﺑﮕﺬ&#= 65165;ﺭﺩ. ﮔﺮﭼﻪ ﻣﻄﺎﻟﻌ&#= 65166;ت ﺁﺯﺍﺩ ﻫﻢ ﺑﻨﻤ&= #65166;ﻳﺪ. که علم ﻏﻴﺮﺍ᥷= 9;ﻋﻘﻞ ﺍﺳﺖ. ﻭﺗﺤﺼﻴل هرﮔﺰ ﻋﻘﻞ ﺭﺍ &#= 65199;ﻳﺎﺩ ﻧﻤﻰ ﮐﻨﺪ،ﮔﺮ= 4380;ﻪ ﺑﮑﻤﺎﻝ ﺍﻓﻘﻰ &= #65227;ﻘﻞ ﻣﺎﺩﻯ ﻣی ﺮﺳﺎ&#= 65255;ﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ&= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﭼﻨﻴﻦ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺘﻌﺪ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ،ﻭ ﮐﺎﻣﻞ ﺍﺯ ﻣﻌﻠ&= #65262;ﻣﺎﺕ ﺍﻓﻘﻰ ﻭﻋﻘﻞ ﺟ&= #65252;ﻌﻰ ﺧﻮﺩ، ﺍﮔﺮﺻﺎ= 5187;ﺐ ﻧﻔس ﻟﻮّﺍﻣﻪ = 5267;ﺎ ﻋﻘﻞ ﺍﻳﺪﺁﻝ ﺟ&= #65262;،ﻭﻃﺎﻟﺐ ﮐﻤﺎﻝ ﺑﻴﺶ ﺍﺯ = ﻣﺮﺯﻫﺎﻯ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮی ﺒﺎﺷﺪ، ﺁﻧﮕﺎ= 5257; ﺍﺯ ﺧﻮﺩ ﺁﻏﺎﺯ = ﺍﻧﺘﻘﺎﺩ ﻣﻴﮑﻨﺪ. ﻭﺑﻌﮑ&= #1587; ﺩﺍﻧﺸﻤﻨﺪﺍﻥ &#= 65193;ﺍﻧﺸﮕﺎﻫﻰ ﻣﻐﺮﻭﺭ ﻧﻴﺴﺖ. = ﻭ ﺑﺮ ﻣﺮﺩﻡ ﺑﺰﺭ&= #1711;ی ﻨﻤﻰ ﮐﻨﺪ. ﮐﻪ ﺑ= ;ﺎﻟﻌﮑس ﺧﻮﺩ ﺭﺍ ﻫﻤﭽﻨ&= #65166;ﻥ ﻓﻘﻴﺮ ﺑﺪﺍﻧش هاﻯ ﺍﻟﻬﻰ ﻭﻋ= 5240;ﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﭘس ﻤﻐﺮﻭﺭ ﻫﻢ &= #65255;ﻴﺴﺖ. ﻭﺗﻨﻬﺎ ﺩﺭﺳﻠ&#= 65262;ک اﻟﻬی اﻣﮑﺎﻥ A= 175;ﺰﮐﻴﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻔسﻭﺗﺨ&#= 65248;ﻴﻪ ﺍﺯﺻﻔﺎت ﺤﻴﻮ= 5165;ﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻫ&= #65252;ﺮﺍﻩ ﺑﺎ ﻧﺪﺍﻣﺖ ﻭﺷ&= #65198;ﻣﻨﺪﮔﻰ ﺍﺯ ﺁﻧچه ﻤﻴﮑ= 5198;ﺩﻩ. ﻭﭼﻮﻥ ﻫمه ﺤﻴ= 5262;ﺍﻧﺎت ﻓﺮﺍﻭﺍﻥ ﻋﻴﺐ &= #65261; ﻧﻘﺎﻁ ﺿﻌﻒ ﻭﻣ&= #65256;ﻔﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ، &#= 64400;ﻪ ﻏﻔﺮﺍﻥ ﻭﻋﻔﻮ &= #65165;ﻟﻬﻰ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65261;ﺧﺠﻠﺖ ﺯﺩﻩ ﺍﺯ ﻭﺿﻊ ﺧ= ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺩﺭ = ﺗﺨﻠﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺍﺳﺖ،ﮐﻪ ﻣﻮﺍ= 5255;ﻊ ﻓﻬﻢ ﺑﻬﺘﺮ،ﻭ &#= 65267;ﺎﻓﺘﻦ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ ﻭﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺤﻠﻴ= ;ﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65183;ﺪﻳﺪ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ = ﻭ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺁﻧﮕﺎﻩ ﻫﻔﺖ ﺩﺭﺟﻪ ﻭ ﺩ= ﻳﭙﻠﻢ ﻣﻮﻓﻘﻴّﺖ ﻭﺭ= 5215;ﺎﻳﺘﻬﺎﻯ ﺍﻟﻬی ﺮﺍ، ﺩﺭ &#= 65259;ﻔﺖ ﺷﻬﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;. ﮐﻪ ﻫﺮﺷﻬﻮﺩی &#= 65194;ﺭ ﺧﻮﺩ ﻋﻘﻞ ﺑﻬﺘ&= #65198; ﻭﺍﺩﺭﺍﻙ ﻋﻤﻴ&#= 65238; ﺗﺮ،ﻭ ﺍﻧﺴﺎﻧ= 5268;ّﺖ ﻭ ﺁﺩﻣﻴّﺖ ﺑﻴ&#= 65208;ﺘﺮ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﺿ= ﻤﻦ ﻋﺪﻡ ﻏﺮﻭﺭ ﻭ ﺧ= ﺪﻣﺖ ﮔﺬﺍﺭﻯ ﺑﺪﻭﻥ &= #65251;ﺰﺩ ﻭﻣﻨّﺖ ﻭ ﺧﻮﺩ &= #65169;زﺮﮒ پندﺍﺭﻯ،ﺍﻣﻴ= ;ﺪ ﺩﺍﺭﺩ ﮐﻪ ﭘس ﺍ&= #65199; ﻣﺮﮒ ﺑﻨﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺗﺮﻗّﻰ &#= 65267;ﺎﺑﺪ. ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﻋ= ﻘﻞ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺑﺸﺮی اﺳ= 5174;،ﺑﺎﺯ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻌ&#= 65240;ل اﻟﻬﻰ ﺑﺎﻟﺎﺗ= 5198; ﺩﺭ ﻫﺸﺖ ﺷﻬﻮﺩ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺪ،ﻭﺗﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺎ&= #65247;ﺎ ﺑﺮﻭﺩ ﺑﺎﺍﻳﻨ&#= 64401;ﻪ ﻫﻴﭻ ﺷﺒﺎﻫﺘﻰ &= #65193;ﺭ ﻋﻤﻞ ﻭ ﻋﻠﻢ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺭﻭﺵ،ﺑﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺭﻭﺵ ﺗﮑﺎﻣﻞ ﻧ&= #65268;ﻤﻪ ﺍﺭﺍﺩﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﺎﺗﮑﺎʌ= 51;ﻞ ﻃﺒﻴﻌﻰ ﻭﺑﺪﻭ&#= 65253; ﺍﺭﺍﺩه ﻤﻴﻤﻮ= 606; ﺸﺒﺎﻫتی ﻮﺟﻮA= 193;ﻧﺪﺍﺭﺩ،ﺑﻠک&= #1607; هزﺍﺭﺍن ﺒﺮﺍʋ= 69;ﺮ ﻗﺪﺭﺕ ﻋﻘﻠﻰ. ﻭ= ﺧﺪﺍﻭﻧﺪﺭﺍ ﻣﺤﺪﻭﺩﻳّﺘﻰ = 5193;ﺭ ﺳﻄﻮﺡ ﻋﻘﻠﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﭘس ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍ&= #65199; ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264;،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥﻭ&#= 65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻣ&= #65268;ﺮﻭﺩ. ﻭﺍﻟّﺎ ﻣﺎﺭ ﻭ&#= 65251;ﻮﺭ،ﻭﺣﺘﻰ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻧ&= #65268;ﺰ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﻣ&= #65192;ﺎﻟﻔﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65197;ﭘﻴش ﻤﻴﺒﺎﺷﺪ. ﺳﺎﻟ&= #64401;ﺎن ﺒﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻭﻫﺰﺍﺭﺍﻥ ﺑﺮ&#= 65165;ﺑﺮ ﻋﻘﻞ ﺑﺮﺗﺮ ﺍﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﻳﺎﻓﺖ. ﺗﺎ ﺑﺮﺍ= ﻯ ﺭﻓﺘﻦ ﺑﺎﻧﻮﺍ&#= 65225; ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ&#= 1548;ﺑﺎ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺑ&#= 65198;ﺍﺑﺮ ﻋﻘﻠﻬﺎﻯ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻭ ﺣﺘﻰ ﻋﻘﻞ ﻧﻮ= ﻉ ﻓﻮق ﺒﺸﺮﻯ. ﺩﺭ&= #65169;ﺎﺭﻩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65197;ﺍﻩ ﮐﺴﺐ ﻋﻘﻠﻬﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺮﺗﺮﻣﮑﺮﺭﺍ &#= 65239;ﺒﻠﺎ ﺻﺤﺒﺖ ﮐﺮﺩه ا= 5249;. ﻗﺪﻡ ﺍﻭﻝ ﺧﻮﺍ&= #65203;ﺘﻦ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﺐ ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ،ﻭﺳﭙس ﺍA= 219;ﺎﻋﺖ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ&#= 65261;ﺗﺠﺮﺑﻴّﺎﺕᥴ= 5;ﻳﻦﻭﻟﻰّﺍﻟﻬ&#= 65264;ﻣﻴﺒﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﺮ= ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﺩﺭ ﻫﺴﺘ&= #65264; ﺩﺍﺭﺍﻯ ﺍﻋﻀﺎ &= #65261; ﺳﻠّﻮﻟﻬﺎﺋﻰ = 5251;ﻴﺒﺎﺷﺪ. ﻭﻫﺮ ﻋﻀﻮ ﺑﺪﻥ = ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﺿﻤن ﺤﻔ&#= 65222; ﺍﻣﻨﻴّت ﻮﺟﻮA= 193;ﻯ ﺧﻮﺩ ﻭﺩﺍﺭﺍﻯ &= #65165;ﺳﺘﻘﻠﺎل عضوﻯ،ﻭلی ﺪﺭ= ﻣﺠﻤﻮﻋﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﺍﺳﺘﻘﻠﺎﻟﻰ ﻧ&#= 65194;ﺍﺭﺩ ﻭﺩﺭ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺍﺳﺖ. ﮐﻪ ﻟﺎﺟﺮ= ﻡ ﻧﻴﺎﺯ ﺑﺘﻨﻈﻴ&#= 65250; ﮐﻨﻨﺪﻩ ﺭﻭﺣﻰ &= #65165;ﺳﺖ، ﮐﻪ ﻫﻤﺎﻥ ﻣﺪﺑ&= #1617;ﺮﺍﻥ ﺍﻟﻬﻰ ﻭﻫﻤﭽﻨ&#= 65166;ﻥ ﺩﺭ ﻭﺣﺪت ﻮﺟﻮ&#= 65193;اﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺿ= ﻤﻦ ﺣﻔﻆ ﺧﻮﻳﺸﺘﻦ &= #65261;ﺍﺧﺘﻴﺎﺭﻯ ﻣﻮﻗّﺖ ﻫﻤﺮﺍ= 5257; ﺧﻄﺮ ﻣﺠﺎﺯﺍﺕ &= #65165;ﻟﻬﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 1548; ﻭ ﻣﻄﻴﻊ ﺩﺭ ﻳﻚ= ﺳﺮﻧﻮﺷتی اﻟﻬﻰ ﻭﺃﺑﺪﻯ &#= 65261;ﻳﺎ ﺟﺒﺮﺍﻟﻬﻰ ﻭﺟ&#= 65170;ﺮﻃﺒﻴﻌﻰ ﻭﺟﺒﺮﻧﻮعی اʌ= 03;ﺖ. ﻭﻟﺬﺍ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺟﺒﺮ ﻧﻔﺴﺎﻧﻰ &= #65261;ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ ﻭ ﺟﺒﺮﻫﺎ&= #65263; ﻗﺒل اﺯ ﺍﺧﺘﻴ= 5166;ﺭ ﺁﺯﺍﺩ،ﺍﻧﺴﺎA= 253; ﺗﻮﺍﻧﻰ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻣﮕﺮ ﺩﺭ ﺑﺪﺗﺮ ﺷﺪﻥ = ﺩﺭﺟﻪ ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ &= #65259;ﺎ،ﭘس ﺍﺯ ﺗﺴﻠﻴﻢ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮﮐﻰ ﻭ ﺗﺮﻙ ﺍﺧﺘﻴﺎ&= #65197;ﺩﺍﻭﻃﻠﺒﺎﻧA= 258;،ﻭﺑﺎﻓﻬﻢ ﻭﻋﺸﻖ ﻭﺭﺿﺎﻳ&#= 65174; ﻗﻠﺒﻰ،ﻭ ﺍﺧﺘ= 5268;ﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ &= #65207;ﺨﺼﻰ،ﻭﻗﺒﻮʌ= 45; ﺍﺧﺘﻴﺎﺭ ﻭ ﺍﻧ&= #65176;ﺨﺎﺏ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ. = ﭘس ﻫﺮ ﻭﺍﺣﺪ ﮐﻠّ&#= 65264; ﺷﺪﻩ، ﺩﺭﻣﺤﺪ= 5261;ﺩﻩ ﻭﻇﻴفه ﻔﻄﺮﻯ = 5191;ﻮﺩ،ﺍﺧﺘﻴﺎﺭ ﻧﻮﻋﻰ ﻭﺍﺭﺍﺩ&#= 1607; ﺘﮑﺎﻣﻠﻰ،ﻳﻚ = 5165;ﺧﺘﻴﺎﺭ ﺩﺭﺳت اﺯ ﺍﻭ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ = ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺧﻮﺩ ﺍﺳﺖ. ﻫﻤﺎ= ﻥ ﻃﻮﺭ ﮐﻪ ﻋﺎﻗﻠ&= #65166;ﻧﻪ ﺍﺳﺖ، ﮐﻪ ﺗﻦ ﻣ&= #65166; ﺗﺎﺑﻊ ﺫﻫﻦ ﻭﻓ&= #64401;ﺮﻣﺎ ﺑﺎﺷﺪ،ﻭ ﺣﺘﻰ &#= 65195;ﻫﻦ ﻧﻴﺰ ﻧﺎﺧﻮﺍﺳ&#= 65176;ﻪ ﻣﻄﻴﻊ ﻭﺑﺎﺯﻳ&#= 64381;ﻪ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﻤﺎﻧﻊ ﺑﺰﺭ&#= 64404;ﻰ ﺑﻴﻦ ﺁﻳﻨﺪﻩ ﺑ&= #65260;ﺘﺮ ﺭﻭﺡ ﺑﺸﺮﻯ،ﺑ= 5166; ﺣﻘﺎﺭﺗﻬﺎی ﻨ= 5262;ﻋﻰ ﺍﻳﻦ ﺭﻭﺡ ﺑﺠﻬ&= #65256;ّﻤﻬﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ،ﻟ= 5166;ﺯﻡ ﻣﻴﮑﻨﺪ،ﺗﺴﻠA= 268;ﻢ ﻭ ﺗﺰﮐﻴﻪ ﺍﻳﻦ = ﺭﻭﺍن ﺮﺍ ﺑﺎ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﻤ= ;ﻚ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻧﻘّA= 166;ﺩ ﺧﻮﻳﺸﺘﻦ،ﺗﺎA= 169;ﺘﻮﺍﻧﺪ ﻋﻘﻞ ﻣﺎﺩﻯ ﻭﺟ&= #65200;ﺋﻰ ﺭﺍ ﺑﻌﻘﻞ ﮐﻠّ&#= 65264; ﺍﻟﻬﻰ ﺑﺮﺳﺎﻧ&#= 65194;. ﮐﻪ ﻧﻔس ﻭﺭﻭﺣ&#= 65264; ﻣﻄﻤﺌﻨّﻪ،ﻭʋ= 87;ﺘﻰ ﻣﻠﻬمه ﺒﺎ ﺍﻟ= 5260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻟﻬﻰ &#= 65251;ﻴﮕﺮﺩﺩ. ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ &= #65251;ﻰ ﺑﻴﻨﻴﻢ، ﮐﻪ ﻃ&#= 65170;ﻴﻌﺖ ﭼﻨﺎﻥ ﺳﺎﺧﺘﻪ &= #65207;ﺪﻩ،ﮐﻪ ﺍﮔﺮ ﻋﻘﻠﻰ ﺑﺎ&= #65207;ﺪ ﺑﺂﺑﺎﺩﺍﻧﻰ ﻭ&#= 65255;ﻴﮑﻮﺋﻰ ﻣﻴﺮﺳﺪ. ﻭﺍﮔﺮ = ﻋﻘﻠﻰ ﻧﺒﺎﺷﺪ ﻭﻫﻮﻯ &= #65261;ﻫﻮس ﺤﺎﮐم ﺒﺎﺷﺪ،A= 183;ﺰ ﺷﺮ ﻭ ﻗﻬﻘﺮﺍ ﻭ= ﺗﮑﺮﺍﺭ ﮔﺬﺷته ها ﺩﺭ A= 153;ﻳﻨﺪﻩ ﻫﺎ ﻋﺎﻗﺒﺘﻰ ﻧ&= #65194;ﺍﺭﺩ . ﻗﺪﺭﺕ ﺍﻧﺴﺎﻥ= ﺑﺮﺍﻯ ﺗﺼﻮﺭ ﮐﻠّﻰ ﻭ &= #65227;ﺎﻡ ﻭ ﻧﻴﮑﻮ ﻭﺗﮑﺎ&= #65251;ﻠﻰ، ﮐﻤﻚ ﺑﺎﻳﻦ ﺭﺳ&= #65268;ﺪﻥ ﺯﻭﺩﺗﺮ ﺑﺂﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65231;ﻴﺒﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺿﻌ&= #65234; ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺗﺼ= ﻮﺭﺍﺕ ﻧﻴﮑﻮﺗﺮ ﺭﻭﺯ &= #65169;ﺮﻭﺯ ﺑﺒﺪﺗﺮﻯ ﻭ ﺷﺮ&= #65165;ﺭﺕ ﻣﻴﺮﺳﻨﺪ . ﺩﺭ ﻗ= ;ﻬﻘﺮﺍﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻟﺬﺗﻬ&#= 65166;ﻯ ﻣﺨﺘﻠفه هست. ʋ= 83;ﺴﻤی ﻮﺟﻨﺴﻰ ﻭﻧﻴﺰ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻭﻧﺪﺍﺷﺘﻦ ﺳﺨ&#= 65176;ﻰ ﻭﺩﺭﺩ ﻭﺭﻧﺞ. ﻭ= ﻟﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65169;ﺎﻟﺎﺗﺮ ﭼﻮﻥ ﮐﻮﻩ ﻧﻮﺭ&= #65193;ﻯ ﺳﺨﺘﻰ ﺭﺍﻩ ﻭ ﺻ= ﺒﺮ ﻭﺭﺯﻯ ﻭ ﺍﺑﺮﺍ&= #65199; ﻋﺸﻖ ﺑﻬﺪﻑ ﺧﻮ&= #65193;،ﻭ ﺗﺤﻤّﻞ ﺑﻠﺎﻳ= 5166;ﻯ ﺳﻠﻮﮐﻰ،ﮐﻪ ﺧ= 5166;ص ﺴﺎﻟﮑﺎﻥ ﺩﺭ ﻫ&= #65236;ﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺍﺯﺧﺪﺍﻭﻧﺪﺍ= 5203;ﺖ، ﺗﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻋﻤﻴﻖ ﺗﺮ ﮔﺮﺩ&= #65193;. ﺁﻧﮕﺎﻩ ﭘس ﺍﺯ &= #65175;ﻮﻓﻴﻖ ﺩﺭ ﺍﻳﻦ ﮐﻮﻩ ﻧ= ﻮﺭﺩﻯ،ﺁﻧﮕﺎA= 257; ﺭﺍﺣﺘﻰ ﻭ ﻣﺼﻮ&= #65255;ﻴّﺘﻬﺎ ﻭﻟﺬﺗﻬﺎﻯ ﻣﻌ&#= 65256;ﻮی ﺬﻫﻨﻰ،ﻭﺳﭙس A= 247;ﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻭ ﺍﻟﻬ&= #65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺍﻧﺸﺠﻮﺋﻰ ﭼ&#= 65256;ﺪ ﺳﺎل ﺭﻧﺞ ﺗﺤﺼ&#= 65268;ﻞ ﻣﻴﮑﺸﺪ، ﺁﻧﮕ= 5166;ﻩ ﺑﻬﺮﻩ ﻫﺎﻯ ﻋﻈ&= #65268;ﻤﻰ ﻣﻴﺒﺮﺩ،ﮐﻪ ﻗ= 5166;ﺑﻞ ﻗﻴﺎس ﺑﺎ ﺳﺨﺘ&#= 65264; ﻫﺎﻯ ﻗﺒﻠﻰ ﺍﻭ = ﻧﻴﺴﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ &= #64400;ﻪ ﺑﺘﺪﺭﻳﺞ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺮﺍﺗﺒﻰ ﺍﺯ ﻋﻘﻞ ﺑﺸﮑﻞ = ﻏﺮﺍﻳﺰ ﭘﻴﺪﺍ ﺷﺪﻩ ﺣﻴ&= #65166;ﺕ ﻧﻔﺴﺎﻧﻰ ﺷﺮﻭ&#= 1593; می ﺸﻮﺩ. ﮐﻪ ﺩﺭ = جهان ﺗﻨﻬﺎ ﺣﻴﺎﺕ ﺟ&= #65204;ﻤﺎﻧﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺩ= ﺭﻧﻮﻉ ﺑﺸﺮﻯ، ﮐﻪ ﻓﻌ&#= 65248;ﺎ ﺩﺭ ﺁﺧﺮﻳﻦ ﻧﻮ&= #65225; ﺣﻴﻮﺍﻧﻰ ﻫﺴﺘ&#= 65268;ﻢ،ﻭ ﺗﺎ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﮐ= 5258; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #64344;ﻴﺪﺍ ﺧﻮﺍﻫﺪ ﺷﺪ،ﺑ= 5170;ﻌﺪ ﭼﻬﺎﺭﻡ ﺣﻴﺎﺕ &= #65197;ﻭﺣﻰ ﻭﺍﻟﻬﻰ ﻣﻴﺮﺳ&#= 65256;ﺪ که اﻃﻠﺎﻋﻰ ﺍA= 199; ﺍﻳﻦ </span><span lang=3DAR-SA>ﭼﻬﺎ= ﺭ ﺑُﻌﺪﻯ ﻣﻮﺟﻮ= 5193;ﻳّﺖ ﺁﻧﻬﺎ ﻧﺪﺍﺭﻳ&#= 65250;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﺩﻭ ﺑﻌﺪﻯ،ﻭ ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺳﻪ ﺑﻌﺪ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﺟﺴﻢ = ﻭﺫﻫﻦ ﻭﻋﻘﻞ ﻣﺎﺩﻯ. ﻭ= ﻟﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭ ﻋ= ﻘﻞ ﻣﺎﺩﻯ،ﻭ(ﺑُﻌA= 194;)ﻋﻘلی ﻮ ﻧﻴﺮﻭﻫﺎﻯ ﺑ&= #65198;ﺗﺮﺍلهی ﺪﺍﺭﻧﺪ. که ﻤﻴ&#= 65176;ﻮﺍﻧﻨﺪ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍ ﺳﺮﻳﻌﺘﺮﺍ&#= 65199; ﻧﻮﺭ ﻧﻴﺰ ﻃﻰ ﻧ= ﻤﺎﻳﺪ. ﺣﻴﻮﺍﻧﺎﺕ ﺑﺎ &= #65187;ﻮﺍس ﺷﺮﻭﻉ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴ= ;ﮑﻨﻨﺪ،ﮐﻪ ﮐﻤﻚ ﻭﻫﺪﺍﻳﺖ &= #65187;ﻴﻮﺍﻧﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﺧﻮ&= #65193; ﺑﻨﻤﺎﻳﻨﺪ. ﺗﺎ = ﺑﺎﻟﺄﺧﺮﻩ ﺍﻳﻦ ﺣﻮﺍس ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﺩﺭ ﻣﻐﺰ،ﺑﺤث حسّ ﺷﺸﻢ ﻣﺸﺘA= 198;ﻙ ﻣﻴﺮﺳﺪ،ﮐﻪ ﻣ= 5198;ﺍﺣﻞ ﺍﻭﻟﻴﻪ ﺗﻔﮑّ= 5198; ﺍﺳﺖ ﻭ ﻋﻤﻠﻴﺎ&= #65173; ﺑﻌﺪﻯ ﺫﻫﻨﻰ ﻭ&= #65227;ﻘﻠﻰ ﺑﺴﻴﺎﺭ ﻣﺨﻔﻰ &= #65169;ﺮﺍﻯ ﻣﺎ،ﺍﺯ ﻟﺤﺎﻅ &#= 65251;ﮑﺎﻧﻴﺴﻢ ﮐﺎﺭ ﺁﻥ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭﺗﻨﻬﺎ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺗﺎﺣﺪﻭ&#= 65193;ﻯﺍﻳﻦ ﻣﮑﺎﻧﻴﺴﻢ ﻭ ﻋ&= #65248;ﻢ ﺍﻟﻤﻌﺮفه ﻴﺎ = 5165;ﭘﻴﺴﺘﻤﻮﻟﻮᤧ= 4;ﻯ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺭ&= #65261;ﺷﻦ ﻣﻴﮕﺮﺩﺩ. ﺗﺨﻴ&= #1617;ﻞ ﻭﺗﺼﻮﺭ ﻭ ﺗﺠﺮ&= #65169;ﻪ ﻭ ﺗﻌﻘّﻞ،ﻭ ﺍ= 5191;ﺬ ﺗﺼﻤﻴﻢ ﻭ ﻣﺮﺍ&= #65187;ﻞ ﺍﺭﺍﺩﻩ ﻭﺍﻧﺘ&#= 65192;ﺎﺏ ﻭ ﺗﺪﺍﻋﻰ ﻫﺎﻯ = ﻣﻌﺎﻧﻰ،ﻭﺑﺴA= 268;ﺎﺭﻯ ﺍﺯ ﻋﻤﻠﻴﺎﺕ ﺫ&= #65259;ﻨﻰ ﻭﺭﻭﺍﻧﻰ ﻭﺭﻭ&#= 65187;ﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ&#= 1548; ﮐﻪ ﻫﻴﭻ ﮔﻮﻧﻪ = ﺍﻃﻠﺎﻋﻰ ﺍﺯ ﺁﻧﻬﺎ ﻧﺪﺍ&= #65197;ﻳﻢ. ﻭﺁﻧﭽﻪ ﺩﺍﺭﻳ&#= 65250; ﺑﻴﺸﺘﺮ ﺗﻮﻫﻤ&#= 1617;ﺎﺕ ﺍﺳﺖ. ﮐﻪ ﻗﺴﻤﺘ= ﻬﺎﻯ ﺑﺎﻃﻞ ﺁﻥ،ﺑﺴ= 5268;ﺎﺭ ﺑﻴﺸﺘﺮ ﺍﺯ ﻭﺍ&= #65239;ﻌﻴّﺎت ﺁﻥ ﭼﻪ ﺭﺳﺪ ﺑﺤ= ﻘﺎﻳق ﺁﻥ ﺒﺎﺷﺪ. ﻭﺳﺮ= ﺍﺳﺮ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﺩﺭ ﺗﻔﮑّﺮﻭﺗ= 5228;ﻘّﻞ ﺩﺭ ﺣس ﻤﺸﺘﺮﻙ &= #65267;ﻚ ﺩﺳﺖ ﻣﻴﮑﻨﻴﻢ. = ﻭﺣﺘﻰ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻴ&#= 65250; ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﻫﺴﺘﻰ ﺑﺮﺳﻴﻢ. = ﺑﺎ ﺍﻳﻨﮑﻪ ﻧﻤﻴﺪ&#= 65165;ﻧﻴﻢ ﭼﮕﻮنه هستند = ﮐﻪ ما ﻣﻴﻔﻬﻤﻴﻢ. &#= 65261; ﭼﮕﻮﻧﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺑﺪﺍﻋﺎﺕ ﻭ ﺍﺑﺘﮑﺎﺭﺍﺕ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ ﮐﻪ ﺣﺘ&= #65264; ﺧﻮﺩ ﻣﺒﺘﮑﺮ ﻣ&= #65176;ﻌﺠّﺐ ﺍﺯ ﮐﺎﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻳﻦ ﻣﺎﺩﻩ ﮔﺮﺍﻳﺎ&#= 65253; ﻣﺨﺎﻟﻒ ﺣﺘﻰ ﻓ&= #65198;ﺽ ﺭﻭﺡ ﻭ ﺧﺪﺍ،ﻣ&#= 65268;ﮕﻮﻳﻨﺪ ﮐﻪ ﻓﮑﺮ ﺗﺮﺷّ&#= 65188;ﻰ ﺩﺭ ﻣﻐﺰ ﺍﺳﺖ، &= #65259;ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺻﻔﺮ&= #65165; ﺍﺯ ﮐﺒﺪ ﺗﺮﺷّ&#= 65186; ﻣﻴﻨﻤﺎﻳﺪ. ﻳﻚ = ﻓﺮﺽ ﻏﻴﺮﻭﺍﻗﻌﻰ، = 5261; ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ &= #65175;ﺠﺮﺑﻰ ﺑﺎﻃﻞ ﺑﻮﺩﻥ ﺍ&= #65267;ﻦ ﻧﻈﺮﻳﻪ ﻣﺎﺭﮐ&#= 65204;ﻴﺴﺘﻰ ﺭﺍ ثاﺑﺖ ﮐﺮﺩ. &= #65261;ﺗﺠﺰﻳﻪ ﻣﻐﺰ ﺍﻧﺸﺘﻦ ﭘ&= #1587; اﺯ ﻣﺮﮔﺶ،ﻫﻴ@= 379; ﻓﺮﻗﻰ ﺑﻴﻦ ﻣﻐ&= #65200; ﺍﻭﺑﺎ ﻣﻐﺰﻫﺎ&#= 65263; ﺩﻳﮕﺮ ﻧﺪﺍﺷﺖ. = ﺿﻤﻨﺎ ﺍﻳﻦ ﺗﺮﺷﺢ ﻣﻐ&= #65200;،ﻧﻪ ﻋﻀﻮ ﺗﺮﺷﻴﺢ ﮐ&= #65256;ﻨﺪﻩ ﺩﺍﺭﺩ، ﻭﻧﻪ ﻣ&#= 65184;ﺎﺭﻯ ﺍﻧﺘﻘﺎﻝ ﺍﻳﻦ &= #65175;ﺮﺷﺤﺎﺕ ﮐﻪ ﻣثلا ﺑﺪﺍA= 191;ﻞ ﺑﻴﻨﻰ ﻳﺎ ﺩﻫﺎ&= #65253; ﺑﺮﻳﺰﺩ. ﻭ ﻣﻬﻤ= ﺘﺮ ﺍﻳﻨﮑﻪ ﺍﻣﻮﺭ&#= 65227;ﻘﻠﻰ ﻭﻓﮑﺮﻯ ﻫﺮﮔﺰ &= #65251;ﺎﺩی ﻨﻴﺴﺘﻨﺪ ﻭﺟﻨ&#= 1576;ه ﻤﻌﻨﻮﻯ ﺩﺍﺭﻧ&#= 65194;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65264;ﺗﻮﺍﻥ ﺩﺍﻧﺴﺖ، ﮐﻪ ﺣ&#= 65176;ﻰ ﺟﻨبههاﻯ ﻣﻴ᥽= 6;ﻮﻯ ﻭﺍﻟﻬﻰ،ﻣﺎﺭA= 165; ﺑﺴﺮﭼﺸﻤﻪ ﻫﺎ&#= 65263; ﻣﻌﺮﻓﺖ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ ﮐﻪ ﻫﻤﻴﺸﻪ ﻓﮑ&= #65198; ﻣﺘﻔﮑّﺮﻳﻦ ﺍ= 5255;ﺴﺎﻧﻰ،ﺩﺭ ﺻﺪﺩ ﭘﻴﺪﺍ ﮐﺮ&= #65193;ﻥ ﺍﻳﻦ ﺳﺮﭼﺸﻤﻪ &= #65169;ﻮﺩه اﻧﺪ. ﮐﻪ ﺑﻔﮑﺮ = ﻭﻣﻐﺰ ﺍﻧﺴﺎﻥ ﺑﺼﻮﺭ&#= 65173; ﺍﻳﺪﻩ ﻭ ﻓﮑﺮ ﻳ= ﺎ ﺍﻟﻬﺎﻡ ﻭﻭﺣﻰ &= #65251;ﻴﺮﺳﺪ . ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑ= ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺒﻴﻨﻴﻢ ʄ= 00;ﻪ ﺳﺎﺧﺘﻤﺎﻥ ﺟﺴ&#= 65252;ﻰ ﻭﺫﻫﻨﻰ ﻭﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﻳﮑ&#= 65204;ﺎﻥ ﻧﻴﺴﺖ. که ﺒﺮﺧ&#= 65264; ﺍﺯ ﻫﻨﮕﺎم ﺘﻮ&#= 65247;ﺪ ﻋﻘب ﺘﺮ ﺩﺭﺗﻔ&#= 64401;ّﺮ ﻭﺗﻌﻘّﻞ ﻫﺴﺘ= 5256;ﺪ ﻭﺑﺮﺧﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﺗﺮ ﺩﺭ ﻓﻬﻢ ﻭﺍﺩﺭ&= #65165;ﻙ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍ&= #65267;ﻦ ﻣﺸﮑﻞ ﺩﺭ ﺍﺗﻔ&= #65166;ﻕ ﺩﺭ ﻃﺒﻴﻌﺖ،ﻭ= 5187;ﺘﻰ ﺗﺒﻌﻴﺾ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭﻣﺮﺍﺗب اﻟﻬA= 264; ﻧﻴﺴﺖ، ﺍﮔﺮ ﻭ&#= 65183;ﻮﺩﺵ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪ. = ﺑﻠﮑﻪ ﺣﻞ ﺍﻳﻦ ﻣﺸﮑﻞ = ﺩﺭ ﻗﺒﻮﻝ ﻧﻈﺮﻳﻪ <= span style=3D'mso-spacerun:yes'> </span>ﺳﻠﻮﻙ &#= 65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺩﺭ ﺗﻮﻟّﺪ ﭘﻴ&#= 65208;ﻴﻦ ﺑﺨﺼﻮﺹ،ﮐﻪ ﺳ= 5198;ﻧﻮﺷﺖ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﻓﺮﺍﻫﻢ ﮐﺮﺩه &#= 65203;ﺖ. ﺑﺮﺧﻰ ﺑﻬﺘﺮ ﻭ&= #65169;ﻴﺸﺘﺮ،ﻭ ﺑﺮﺧﻰ ﮐﻤﺘﺮ ﻭ = ﺿﻌﻴﻒ ﺗﺮ. ﻭﺗﻨﻬﺎ ﺑﺎ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﺟﺒﺮﺍﻥ ﻋﻘﺐ ﻣ&= #65166;ﻧﺪﮔﻰ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﻧﻤﻮﺩ. ﻭﻗﺘﻰ ﺗﺰﮐﻴﻪ &= #65261;ﺗﺨﻠﻴﻪ،ﻭ ﺳﭙس ﺑﺘﺤﻠﻴﻪ &#= 65211;ﻔﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗ&= #65184;لیه های ﺍﻟﻬﻰ ﮔﺮA= 193;ﻧﺪ. ﻭ ﻫﺰﺍﺭﺍﻥ ﻫﺰ&= #65165;ﺭ ﻣﺸﮑﻞ ﻓﮑﺮﻯ ﻭ = ﻓﻠﺴﻔﻰ ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎ&#= 65253;،ﺩﺭ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺣﻞ ﺷﺪﻧ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻟﺒﺘﻪ ﺩﺍﺭﻧﺪﻩ ﺗﺠﺮ&#= 65169;ﻪ ﮐﺎﻓﻰ ﺳﻠﻮﮐﻰ &= #65261; ﺷﻬﻮﺩﻯ، ﻣﻴﺘ= 5262;ﺍﻧﻨﺪ ﺗﺼﻮﺭ ﺣﻞ ﺍﻳﻦ = ﻣﺸﮑﻠﺎﺕ ﺭﺍ ﻧﻤﺎﻳﻨﺪ . <o:p></= o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﺩﺭ ﺣﻴﻮﺍﻥ ﻧﺘ&= #65268;ﺠﻪ ﺣﻮﺍس ﺍﻧﻔﻌﺎ= 5245;،ﻭﻋﮑس ﺍﻟﻌﻤﻠﻬﺎﻯ ﺑ&#= 65194;ﻭﻥ ﺗﻌﻘّﻞ ﺭﻓﻠﮑ= 5204;ﻰ، ﻭﺑﺪﻭﻥ ﺗﮑﺎﻣ&#= 1604; ﺮﻭﺣﻰ ﻭﻋﻘلی = 575;ﺳﺖ. ﻭﺍﻧﺴﺎﻥ ﺑﺘﺪ&#= 65197;ﻳﺞ ﺩﺭﺗﮑﺎﻣﻠﺎﺕ &#= 65191;ﻮﺩ ﺍﺯ ﻣﺮﺣﻠﻪ ﺍﻧ&= #65236;ﻌﺎﻝ ﺑﻤﺮﺣله ﻤﺘﻌA= 166;ﻟﻰ ﺑﻮﺩﻥ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﺗﻔﮑّﺮ ﻭﺍﻩ ﻳ&#= 65166;ﺑﻰ ﻭﭼﺎﺭﻩ ﺍﻧﺪﻳ&#= 65208;ﻰ ﻭ ﺻﻠﺎﺡ ﺩﺍﻧﻰ = ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭ ﺩﺭ ﻣ= ;ﻘﺎﺑﻞ ﻫﺮﺍﺣﺴﺎس ﺭﺳ= 5268;ﺪﻩ،ﻋﮑس اﻟﻌﻤﻠﻰ ﺩﺭ ﺍ&#= 65211;ﻠﺎﺡ ﺩﻳﮕﺮﺍن ﻴﺎ ﺗ&#= 65252;ﺮﻳﻦ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺍ&= #65203;ﺎﺳﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺩﺭ = ﺍﺧﻠﺎﻕ ﻭ ﻋﻘﻞ ﻭﺭﻓﺘﺎ&= #65197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻫﻤﭽﻨﺎﻥ ﺗﺎ ﻭﻗﺖ ﻣﺮﮒ ﺍ= ﺩﺍﻣﻪ ﺩﺍﺭﺩ ﮐﻪ ﺫﺧﻴ&= #65198;ﻩ ﺁﺧﺮﺕ ﻳﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺮﺗﺮﺑﻌﺪﻯ ﺍ&#= 65199; ﺁﻧﻬﺎ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﻔ&= #65212;ﻮﻝ ﺑﺮﺗﺮ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﻴﺸﺘﺮ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65169;ﻴﺎﺑﺪ ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﻨ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻥ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺍﺑﺮ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻧﺴﺒﺖ ﺑﻨﻮﻉ ﺑ&= #65208;ﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ، &#= 65261; ﻳﺎ ﭼﻨﺎﻥ ﻗﺪﺭ&= #65173; ﺍﺭﺍﺩه ﻫﺎ ﺧﻮ&#= 65165;ﻫﺪ ﺩﺍﺷﺖ. ﻭﻟﻰ ﺍﺭ= ﺍﺩﻩ ﮐﺎﻣﻠﺎﻥ،ﻫﻤA= 166;ﻥ ﺍﺭﺍﺩﻩ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ ﮐﻪ ﻫﺮ ﺷﻬﻮﺩ ﺍ= ﻟﻬﻰ ﺍﺯ ﻣﺤﻞ ﺣﮑﻤﺖ = ﻭ ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﻫﺴﺘﻨﺪ. ﭘس ﺍﺭ&= #65165;ﺩﻩ ﻫﺎﻯ ﺁﻧﻬﺎ ﭼﻮ&= #65253; ﺍﺭﺍﺩﻩ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺷﺎﻫﺪ ﺁﻧﻬﺎ ﻣ&= #65188;ﺪﻭﺩ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﻭ= ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺍﺭﺍﺩ&#= 1607; اﻯ ﭼﻮﻥ ﺍﺭﺍﺩ&#= 65257; ﺭﺏّ ﺭﺣﻤﺎﻥ ﺩ&#= 65165;ﺭﻧﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65191;ﻄﺎﺋﻰ ﮐﺮﺩﻧﺪ،ﺑﺎﺯ = 5193;ﺭ ﻣﺤﺪﻭﺩﻩ ﻫﺪﺍ&#= 65267;ﺖ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548;ﻭﻧﻪ ﺑﺮﺧﻠﺎﻑ ﻗﻮﺍ&#= 65255;ﻴﻦ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ = ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋﺮﻑ ﺟﺎﺭﻯ. ﺁ= ;ﻧﮕﺎﻩ ﺁﻥ ﺧﻄﺎ ﺍﺯ ﻧﻈ= ﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65259;ﻤﭽﻨﺎﻥ ﺩﺭﺳﺖ ﺍﺳﺖ. ﮐﻪ= ﺑﻴﺸﺘﺮ ﺩﺭ ﻋﻤﻞ ﺳﺎﻟﻚ = ﮐﻪ ﺍﺯ ﻳﻚ ﺩﺳﺘﻮﺭ = ﺑﺎ ﺧﻄﺎﻯ ﭘﻴﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﺩﺍﻭﻯ ﺧﻮﺩ ﭘﺬ&= #65267;ﺮﺍ ﺍﺳﺖ. ﺯﻳﺮﺍﻣﻬ&= #65250; ﺍﺻﻞﺍﻃﺎﻋﺖﺍ= 5203;ﺖ،ﻭﻧﻪﻣﻮﺿﻮ= ;ﻉﻣﻮﺭﺩﺍﻃﺎﻋ&#= 65174;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﻴﻮﺍﻧﺎﺕ ﻣﻌﻤﻮﻟﺎ ﻭ ﺣﺘ&= #65264; ﺍﻧﺴﺎﻥ،ﺍﺯ ﺭ= 5261;ﺵ ﺗﻌﻠﻴﻢ ﺗﺠﺮﺑ&#= 65258; ﻭﺧﻄﺎ ﻳﺎ ﭘﺎﺩ&= #65165;ﺵ ﻭﻣﺠﺎﺯﺍت اﺳA= 176;ﻔﺎﺩﻩ ﻣﻴﮑﻨﺪ. ﭼﻮن ﻴ&= #65242; ﺑﺎﺭ ﺍﺣﺴﺎس ﺁ&#= 65203;ﻴﺐ ﺍﺯ ﮐﺎﺭ ﺧﻮﺩ ﺑ= ﺒﻴﻨﺪ ﺩﻳﮕﺮ ﺗﮑﺮﺍﺭ&#= 65255;ﻤﻰ ﮐﻨﺪ. ﻭ ﺍﻳﻦ ﺍﻭ= ;ﻟﻴﻦ ﺩﺭس ﺁﻣﻮﺯﺵ ﺍ&#= 65203;ﺖ. ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺩ&= #65197; ﻣﮑﺎﺗﺐ ﻭﻣﺪﺍ&#= 65197;س ﺗﻌﻠﻴﻢ ﺩﺍﺭﻧ&#= 65194;. ﻭﻣﺠﺎﺯﺍﺕ ﺷﺨ&#= 65212;ﻰ ﺁﻧﻬﺎﺩﺭ ﺟﺎﻣ&#= 65228;ﻪ،ﺑﺎ ﻋﻘﻞ ﻣﺎﺩﻯ ﺑﻴ&= #65208;ﺘﺮﻯ ﺍﺳﺖ. ﻭﻟﻰ ﺗﺠﺎ= ﺭﺏ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋ&= #65200;ﻟﺖ ﺳﻠﻮﮐﻰ ﻭﮐﺴﺐ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﻳﺎﻓ&= #65176;ﻦ ﻋﻘﻠﻬﺎﻯ ﻧﻴﺮ&#= 65261;ﻣﻨﺪ ﻫﻤﺮﺍﻩ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ،ﺗﻌﻠA= 268;ﻤﺎﺕ ﻭﺭﻭﺵ ﺁﻣﻮﺯﺵ &= #65169;ﺴﻴﺎﺭ ﺑﻬﺘﺮﻳﻤﻴﺒﺎ= 5207;ﺪ. ﺗﺎﺩﺭ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﭽﻪ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﻭﺷﻬﺎﻯ ﺗﻌﻠﻴﻤﻰ ﻣؤث= 17;رﺗﺮﻯ ﺭﺳﻴﺪ. ﮐﻪ ﺗﻮﺍ= ﻥ ﺗﺼﻮﺭ ﺁﻧﺮﺍ ﻧ&= #65194;ﺍﺭﻳﻢ. ﻭ ﺍﻟّﺎ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺘﻮﺍﻧ&= #65204;ﺘﻴﻢ ﺑﺪﺍﻥ ﻧﻴﺰ ﺑﭙ&= #65198;ﺩﺍﺯﻳﻢ. ﻣثلاﺎ ﺍﮔﺮ ﺑ@= 401;ﺴﻰ ﮔﻔﺘﻪ ﺷﻮﺩ،ﮐ= 5258; ﺑﻬﺘﺮﻳﻦ ﻭ ﺁﺧ&= #65198;ﻳﻦ ﺩﺭﺳﻰ ﮐﻪ ﻋﻘﻞ = ﻭ ﻧﺠﺎﺕ ﻭ ﺑﻬﺸﺘ&= #65260;ﺎ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﺩ،ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍ= ﺭﺍﺩﻯ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺣﻴﻮﺍﻧﻰ ﻓﻌﻠﻰ ﻣﺎ ﻣﻴﺒ&= #65166;ﺷﺪ،ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ ﻧﻈﺮﻯ ﻗ&= #65166;ﺑﻞ ﺗﺼﻮﺭ ﻫﻢ ﺑﺎﺷ&= #65194;، ﻗﺒﻮﻝ ﻭﺍﺟﺮﺍ&#= 65263; ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﭘ&= #65268;ﺪﺍ ﻧﻤﻴﺸﻮﺩ. ﻭﺍﮔ&= #65198; ﻳﮑﻰ ﺩﻭ ﻧﻔﺮی &= #65198;ﺍ ﺷﻨﻴﺪﻳﻢ ﭼﻨﻴ&#= 65254; ﮐﺮﺩه اﻧﺪ،ﺁʌ= 55;ﺎﻥ ﺭﺍ ﻏﺎﻓﻞ ﻭنا= 5193;ﺍن ﻣﻴﺪﺍﻧﻴﻢ. ﭼﻮ&= #65253; ﻣﺎ ﻋﺎﺷﻖ ﻧﻮﻉ = ﺑﺸﺮﻳّت ﺨﻮﺩ ﻫﺴﺘﻴﻢ. ﻭ= ﻟﻰ ﺁﻧﺎﻥ ﻣﺘﻨﻔّ= 5198; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩ ﻫﺴﺘﻨﺪ،ﻭ ﻓﮑ= 5198; ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺗﺤﻤ&= #1617;ﻞ ﻧﻤﻰ ﮐﻨﺪ ﻭﺧﻮ&= #65165;ﻫﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺒﺎﺷﻨﺪ. A= 261;ﻟﻮ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﻭﺑﺪﻳﻦ ﺗﺮﺗﻴ&#= 65168; ﺑﺎ ﺗﮑﺎﻣﻞ ﻧﻮ&= #65227;ﻰ ﻭﻓﺼﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺩﺭﺟﺎﺕ ﺍﺣﺴﺎس ﻭﺍﺩﺭ= 5165;ﻙ ﻭﻓﻬﻢ ﺑﺎﻟﺎ ﺁ&= #65251;ﺪﻩ ﺁﻧﮕﺎﻩ ﺍﺭﺍﺩ&#= 65257; ﻭﺗﺼﻤﻴﻢ ﺍﻧﺴ&#= 65166;ﻥ ﺑﻤﻮﺟﺐ ﻧﻔﻊ ﻫ&= #65198;ﭼﻪ ﺩﻭﺭﺗﺮ ﺧﻮﺩ ﺗ&= #65212;ﻤﻴﻢ ﻣﻴﮕﻴﺮﺩ ﻭ ﻋﮑ&= #1587; ﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ &= #65169;ﺪﻫﺪ. ﻭﻳﺎ ﺧﻮﺩ ﻗﺒﻞ = ﺍﺯ ﺭﺳﻴﺪﻥ ﻫﺮ ﺍﺣ&= #65204;ﺎﺳﻰ ﺍﺯ ﺧﻮﺩ ﻋﮑس ﺍ&= #65247;ﻌﻤﻞ ﺑﺎ ﻋﻘﻞ ﺁﻏﺎﺯ = ﻣﺒﮑﻨﺪ. ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﻭ&= #65187;ﺘﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺗﻰ ﺧﻮﺩﺭﺍ ﺑﻌﮑس &#= 65165;ﻟﻌﻤﻞ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺑﻮﻯ ﮐﻤﻚ ﺑ= ﻴﺸﺘﺮﻯ ﺍﺯﻣﻘﺎم اﻟﻬA= 264;،ﻭﺗﻤﺮﮐﺰ ﻭﺟﻤﻊ ﺁﻭﺭﻯ ﺣ&= #65262;ﺍس ﺒﺮﺳﺪ. ﺷﺮﻁ ﻟﺎ= ﺯﻡ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓ&#= 1578; ﺪﺭﺳت اﺣﺴﺎس A= 261;ﻳﺎﻓﺘﻦ ﺗﺼﻮﺭﺍﺕ ثاﻧA= 262;ﻳﻪ ﺩﺭﺳﺖ ﺩﺭ ﺫﻫﻦ&= #1548;ﻭﺍﻧﺠﺎﻡ ﺗﺠﺰﻳﻪ ﻭﺗﺤﻠ&#= 65268;ﻞ،ﻭ ﺳﭙس ﺗﺮﮐﻴﺐ ک= 607; کلّی ﺴﺎﺯﻯ ﺑʌ= 60;ﺘﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﺎ&= #65169;ﺘﻮﺍﻧﺪ ﻋﮑس اﻟﻌﻤل ﻨA= 208;ﺎﻥ ﺑﺪﻫﺪ. ﻭﺍﻟّﺎ &= #65227;ﮑس اﻟﻌﻤل ﻔﻮﺭﻯ = 5267;ﻚ ﺍﺣﺴﺎس ﻫﻤﺎﻥ &#= 64400;ﺎﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻰ &= #65227;ﻘﻞ ﻳﺎ ﺑﺴﻴﺎﺭ ﮐﻢ = ﻋﻘﻞ ﻣﺎﺩﻯ ﺍﺳﺖ ﻭﻟ&= #65264; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ،ﺍﺑﺪﺍﻋʋ= 66;ﺕ ﺟﺪﻳﺪ ﻭﺍﺑﺘﮑ&#= 65166;ﺭﺍﺕ ﻭ ﻓﮑﺮ ﺳﺎﺯﻯ ﺣ= ﮑﻤﺘﻬﺎﻯ ﺗﺎﺯﻩ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺍﺯﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﺎﻟ&= #65166;ﺗﺮ ﺧﻮﺩ ﺩﺭﻳﺎﻓت &#= 65252;ﻴﮑﻨﻨﺪ. ﮐﻪ ﮔﻮﺋﻰ ﻓﺮﺷ&= #65176;ﮕﺎﻥ ﺧﺪﺍ ﺍﺯ ﺩﻫﺎﻥ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺻﺤ= ;ﺒﺖ ﻣﻴﮑﻨﺪ ﮔﺮﭼﻪ &= #65191;ﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺩﻫﺎﻥ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﺻﺤﺒت ﻤﻴﮑﻨﻨ= 5194;. ﻭﻟﻰ ﻏﻴﺮﺳﺎﻟ&#= 64401;ﺎﻥ ﻓﻬﻢ ﻭﺩﻳﺪ ﻧﻮ = ﺭﺳﻴﺪﻥ ﻧﺪﺍﺭﻧﺪ. ﻭﺍﮔ&= #65198;ﺍﻋﻤﺎﻝ ﺣﻴﺎﺗﻰ ﺁﻧﻬﺎ &= #65169;ﺎﺭﺍﺩﻩ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺴ&#= 65174;،ﭘس ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﻣﺎ ﻣﻴﺒﻴﻨﻨﺪ &= #65261;ﻣﻴﺸﻨﻮﻧﺪ ﻭﻣﻴﻔﻬﻤﻨﺪ،@= 400;ﻪ ﻣﻴﻔﻬﻤﺎﻧﻨﺪ &#= 65261;ﻫﺮﮐس ﺩﺭﺣﺪّ ﻣﻘﺎﻡ &#= 65165;ﻟﻬﻰ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﻭﻗﺮﻳﻦ ﺭﻭﺣﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻣﻰ ﻓﻬA= 252;ﻨﺪ ﻭﺍﺩﺭﺍﻙ ﺩﺍﺭ&#= 65255;ﺪ ﮐﻪ ﻫﻤﺰﺍﺩ ﻣﻴ&= #64405;ﻮﺋﻴﻢ . <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺤﻠﻴﻠﺎﺕ ﻋﻘﻠﻰ ﻭ ﺫﻫﻨﻰ&= #1548;ﺩﺭ ﺭﺷﺘﻪ ﻋﻠﻤﻰ ﺍ&= #64344;ﻴﺴﺘﻤﻮﻟﻮﮊA= 263; ﻳﺎ ﻋﻠﻢ ﺍﻟﻤﻌ&= #65198;ﻓﻪ،ﻳﻌﻨﻰ ﺟﺮﻳﺎﻥ ﺭﺳﻴﺪ&#= 65253; ﺍﺣﺴﺎس ﺧﺎﺭﺟ= 5264; ﺑﺬﻫﻦ ﻭﺭﻭﺍﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ،ﮐﻪ ﻋﮑس = 5165;ﻟﻌﻤﻞ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ. = ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺗ&= #65240;ﺮﻳﺒﺎ ﺗﻮﻗّﻒ ﺍﺣﺴﺎ= 587; ﻫﺴﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻋﺰﻟت ﺴﻠﻮکی هستند.= ﻭﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸته ﺑﺨﻠﻖ، ﻋﮑس ﺍ= 5247;ﻌﻤﻞ ﺁﻧﻬﺎ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﭼﻮﻥ ﺧﻮﺩﺷﺎﻥ &= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ ﻭﺑﺎ ﺍ&= #65247;ﻬﺎﻡ ﺟﺪﻳﺪ ﻭﻟﺪﻧّ= 5264; ﺍﺯ ﺷﻬﻮﺩ ﻧﺎﺩ&= #65267;ﺪه ﺪﺳت ﺒﺎﻟﺎﺗﺮ &#= 65165;ﺯﻣﺮﺍﺗﺐ ﺭﻭح ﻤﻴﺮﺳﻨﺪ &#= 65261; ﺭﺟﻌت ﻔﺼﻞ ﺑﻬ&#= 65176;ﺮ ﻧﻮﻋﻰ ﺑﺸﺮی ﻮ&#= 65267;ﺎ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺍﺳﺖ. ﻣﻄﺎﻟﻌﺎ&= #65173; ﻋﻠﻤﻰ ﻭ ﺑﺤثه= 575;ﻯ ﺩﺭﺍﺯﻯ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﮐﺎﺭ ﭼﻨﻴﻦ ﺳﺎ&= #65191;ﺘﻤﺎن اﻋﺼﺎب ﻮﻣﻐﺰ = 5207;ﺪه ﻮ ﻭﻧﻴﺰ ﺑﺤثه= 575;ی ﺍﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻳﻚ ﺫﻫﻨﻰ ﮐﻪ ﻣﻨﺠ&= #65198; ﺑﺘﺼﻮﺭﺍﺕ ﻭ ﺗ&= #65188;ﻠﻴﻠﺎﺕ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ&= #65165;ﻧﺘﺨﺎﺏ ﻣﻴﺸﻮﺩ. ﻭ ﺟﺪﺍ= ﮔﺎﻧﻪ ﺑﺎﻳﺪ ﺑﺘﻔﺼﻴ&#= 65246; ﻣﻄﺎﻟﻌﻪ ﮐﺮﺩ. = ﻭﻧﻴﺰ ﺣﺎﻓﻈﻪ ﮐﻪ ﻋﻤ&= #65248;ﺎ ﺩﺭ ﺧﻮﺩﺁﮔﺎﻩ &= #65251;ﻰ ﺑﺎﺷﺪ،ﺑﺎﺯ ﺩ= 5197; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ. ﮔﻮئی ﺮﻭ&#= 1740; ﺴﻄﺢ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺁﻥ ﺧﻮﺩﺁ= ﮔﺎﻫﻰ ﻳﺎﺣﺎﻓﻈﻪ ﺍﺳ&#= 65174;،ﮐﻪ ﻗﺎﺑﻞ ﺍﻋﺎﺩﻩ &= #65175;ﺼﻮﺭﺍﺕ ﺍﺣﺴﺎﺳﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ،ﻭﻳﺎ ﻋﻘﺎﻳﺪ ﮐﻠّﻰ &#= 65261; ﺗﺼﻮﺭﺍﺕ ﮐﻠّ= 5264; ﮔﺬﺷته ﻤﻴﺒﺎA= 207;ﺪ. ﻭﺑﺎﻃﻦ ﺍﻳﻦ ﺭ&= #65261;ﺍﻥ ﻳﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65253; ﺑﺸﺮﻯ،ﻫﻤﺎﻥ = 5255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ ﮐﻪ ﻟﺒﺮﻳ&= #65200; ﺍﺯ ﻣﻔﺎﺳﺪ ﺭﻭ&= #65165;ﻥ،ﻭﻳﺎ ﮐﻤﺒﻮﺩﻫﺎ ﻭ ﻋ&= #65240;ﺪه ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺎﻳﺪ ﭘﺎﮐﺴﺎﺯی ﺴﻠ= 5262;ﮐﻰ ﺑﺸﻮﺩ. ﻭﺩﺭ ﻫﻔ= ت ﻤﺮﺣﻠﻪ ﺑﻬﻔﺖ &= #65207;ﻬﻮﺩ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﺗﺄﺧﻴﺮ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭﺭﺳﻴﺪﻥ ﺁﻧﻬﺎ،ﻧﺘﻴﺠA= 258; ﻧﺎﺭﺳﺎئی ﺒﺎA= 207;ﺪ ﻭﺑﻤﻘﺎﻡ ﻭﮐﻠ&#= 65166;س ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65193;،که ﺸﺎﻳﺴﺘﮕﻰ ﺁﻧ&#= 65198;ﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;، ﺁﻧﮕﺎﻩ ﻣﻨﺠﺮ &= #65169;ﻘﻬﻘﺮﺍﻯ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﺍﻧﺴﺎﻥ ﺑﺎ ﮐﻮ&= #65197;ﻣﺎﻟﻰ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﺳﭙﺶ ﺑﺎ ﺗﺠﺮﺑﻪ ﻫﺎ = ﺭﺍﻩ ﻳﺎﺑﻰ ﻣﻴکند. = 5261;ﭼﻮﻥ ﺑﻌﻘﻞ ﮐﺎﻓﻰ ﺭ&= #65203;ﻴﺪ،ﺑﻴﺶ ﺍﺯ ﻣﻨﺎﻓﻊ ﻓﻮ&= #65197;ﻯ ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ،&#= 65219;ﺎﻟﺐ ﺗﺠﺎﺭﺏ ﻭﺭﺍﻩ &= #65267;ﺎﺑﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻴﺸﺘﺮی ﻤ᥾= 8;ﺒﺎﺷﺪ. ﺯﻳﺮﺍﻫﺮﭼﻪ ﺩ&#= 65165;ﻧش بیشتری ﺩﺭ ﺍﻧ= ;ﺴﺎﻥ ﺑﺎﺷﺪ، ﻗﺎﺑﻞ &#= 65165;ﻧﺘﻘﺎل ﺒﮋﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﻭ ﺑﻨﻮﻉ ﺑﺮﺗﺮ = ﺑﻌﺪﻯ ﻧﻴﺴﺖ. ﮐﻪ ﺑﺎﻟ= ﻌکس ﺑﺎﻋث ﺳﺘﻤﮕﺮ= 5263; ﻭﮐﺎﺭﻣﺎ ﺳﺎﺯ&#= 65263; ﺍﻭ ﻣﻴﺸﻮﺩ. ﻭل&= #1740; ﺴﺎﻟﻚ ﻳﺎﭼﺸﻤ&#= 65166;ن ﭙﻴﺮﻭﺧﺪﺍﻭﻧ= 5194; ﻣﻰ ﺑﻴﻨﺪ. ﺁﻧﮕ= ﺎﻩ ﭼﺸﻢ ﺍﻭ ﺑﺤﻘﺎ&= #65267;ﻖ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﮐﻪ ﺭﺳﻴﺪ،ﺧﻮ= 5193; ﻧﻴﺰ ﻫﻤﺎﻥ ﭼﺸ&= #65252;ﺎﻥ ﻭﺣﻮﺍس ﻭ ﻋﻘﻞ &= #65261; ﺍﺧﻠﺎﻕ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﻭﺭؤﻳﺎﻫﺎ ﻭ ﺑ&#= 65260;ﺸﺘﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ ﺑﻌﺪﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﻳﺎﻓﺖ. ﭘس ﻋﻤﻞ = ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ ﺣ&#= 65268;ﻮﺍﻧﻰ ﻭﺣﺘﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻧﺘﻴﺠﻪ ﮐﺸﻤﮑﺶ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺧﻮ&= #65193;ﺁﮔﺎﻫﻰ ﻧﺴﺒﻰ ﻳﺎ ﻋﻘﻞ = ﺍﻳﺪﺁﻝ ﻃﻠﺒﻰ ﻭﻳﺎ ﻧﻔ&= #1587; ﻠﻮّﺍﻣﻪ ﻭﻣﻠ= 5166;ﻣﺖ ﮐﻨﻨﺪﻩ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺑﺂﮔﺎﻫﻰ ﻫﺎﻯ &= #65207;ﻬﻮﺩﻯﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ. ﻭ ﺍﻟّ&= #65166; لفظ ﻋﻠﻢ ﮐﻪ ﻗ= 5170;ﻠﺎ ﺑﻤﻌﻨﻰ ﺷﻬﻮﺩ &= #65169;ﻮﺩ. ﺍﻳﻨک ﻨﺎﻡ ﺩﺭ&#= 65203;تی ﻨﻴﺴﺖ. ﮐﻪ ﻋﻠﻢ= ﺣﺘﻰ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻯ &= #65231;ﺮﺑﻰ ﻭ ﺷﺮﻗﻰ،ﻇﺮﻑ &#= 64380;ﻬﺎﺭ ﻗﺮﻥ ﺍﺧﻴﺮ ﺍﺳ&= #65174;،ﮐﻪ ﻋﻠم ﺒﻤﻌﻨﻰ ﺩ&#= 65165;ﻧﺶ ﻭ(ﺩﺍﺗﺎﻫﺎ ﻳﺎ = ﺩﺍﺩه ﻫﺎ) ﺷﺪﻩ. ﻭﺍﻟّ= ﺎ ﻋﻠم ﺒﻤﻌﻨﻰ ﺁ&#= 64404;ﺎﻫی اﺳﺖ،ﻳﺎﻫﻤﺎʌ= 53; ﺷﻬﻮﺩ ﻭﻣﺮﺍﺗﺐ ﻋﻘﻠ&#= 65264; ﻣﺮﺑﻮﻃﻪ ﺑﺮﺗ&#= 65198;،ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻮﻓﻖ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺘ= ﺪﺭﻳﺞ ﺍﺯ ﺍﺣﺴﺎس ﻭﻏ&#= 65198;ﻳﺰﻩ، ﺑﺂﮔﺎﻫﻰ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑ&= #65166; ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65248;ﻮﮐﻰ ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭﻣﻌﺮﻓﻰ ﭘﻴ&#= 65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ. ﻭ= ﻧﻪ ﺣﺘﻰ ﻫﺮﮐس ﮐﻪ &= #65223;ﺎﻫﺮﺍ ﻣؤﻣﻦ ﻭ ﮐﺎﻣﻠ&#= 65264; ﺍﺳﺖ ﮐﻪ ﻧﻴﺴﺘ&= #65256;ﺪ. ﻭﺣﺘﻰ ﺍﮔﺮ ﺍﺗ&= #65236;ﺎﻗﺎ ﺑﻴﻚ ﻭﻟﻴﺎﻟﻬ&#= 65264; ﺑﺮﺧﻮﺭﺩ ﺷﻮﺩ&#= 1548; ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﻨ&= #65166;ﺳﺐ ﺳﻠﻴﻘﻪ ﻭﻣﺸﮑ&#= 65248;ﺎﺕ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ &= #65255;ﺒﺎﺷﺪ. ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ &= #64344;ﺰﺷﮑﺎﻧﻰ ﻣﺘﺨﺼﺺ،ﮐﻪ ﺗ= 5256;ﻬﺎ ﺑﺮﺧﻰ ﺑﻴﻤﺎﺭ&#= 65165;ن ﺮﺍ ﺷﻔﺎ ﻣﻴﺪﻫ&= #65256;ﺪ ﻭﻫﺮﮐس ﺑﺎﻳﺪ &#= 65153;ﮔﺎﻩ ﺩﺭﺳتی اﺯ ﭘﺰA= 207;ﮑﺎﻥ ﺑﻮﺩه ﺒﺎﺷﺪ. ﮐ&= #65258; ﻳﻚ ﭘﺰﺷﻚ ﻣﻨﺎ&= #65203;ﺐ ﻭﻣﺘﺨﺼﺺ ﺭﺍ ﺑ&= #64401;ﺴﻰ ﻣﻌﺮﻓﻰ ﮐﻨﺪ. ک&= #1607; ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴ&#= 65254; ﻣﻴﮑﻨﺪ. ﻭ ﭘﻴﺮ= ﮐﺎﻣل برای شخص سال= 705; معرفی میﻨﻤﺎ&= #65267;ﺪ،ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ. = ﻏﺮﻳﺰﻩ ﺩﺭ ﺣﻴﻮﺍﻥ ﺩﺭ = ﺣﮑﻢ ﻋﻘﻞ ﺩﺭ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ،که ﺘﺮﺑʌ= 68;ﺖ ﺷﺪﻥ ﻳﺎ ﺁﻣﻮﺧ&= #65176;ﻦ ﻧﻴﺴﺖ،ﻣﮕﺮ ﺍ= 5255;ﺴﺎﻥ ﺳﺎﻟﻚ ﮐﻪ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﻋﻘﻞ ﺧﻮﺩ&#= 65197;ﺍ ﻧﻴﺮﻭﻣﻨﺪ ﻣﻴ&#= 64401;ﻨﺪ. ﭼﻮﻥ ﻣﻌﺎﻳﺐ ﻭ&= #65251;ﺸﮑﻠﺎﺕ ﺭﺍ ﺑﺮﻃﺮﻑ ﮐﺮ&= #65193;ﻩ، ﻭﺍﺭﺗﺒﺎﻁ ﺑﺎ &= #65251;ﺮﺍﺗﺐﺍﻟﻬﻰA= 169;ﺎﻟﺎﺗﺮﻯﺭﺍﻣ= ;ﻴﻴﺎﺑﺪ. </span><span dir=3DLTR><br> <span style=3D'mso-spacerun:yes'> </span><br style=3D'mso-special-char= acter: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM105><span dir=3DLTR>M105</span></a><span dir=3DRTL></span= ><span dir=3DRTL></span> </p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>مکاتب جامعه شناسی <o:= p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR>= </span><span style=3D'mso-spacerun:yes'> </span></span><span lang=3DAR-SA><o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺠﺪﻳﺪ ﻧﻈﺮ ﺩﺭ ﻋﻠﻮﻡ = ﺍﺟﺘﻤﺎﻋﻰ،ﭘA= 268;ﺮﻭ ﺑﻴﻨﺶ ﺟﺪﻳﺪ ﺩ&= #65197; ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳ&#= 65264;، ﻭﺑﺮﺣﺴﺐ ﻣﻌﺮ&#= 65235;ﺖ ﻭ ﺷﻨﺎﺧﺖ ﺍﻧﺴ&= #65166;ﻥ،ﺩﺭ ﻋﻠﻢ ﺍﻟﺄﺟﺘﻤ&#= 65166;ﻉ ﻳﺎ ﺟﺎﻣﻌﻪ ﺷﻨ&= #65166;ﺳﻰ ﺗﻐﻴﻴﺮﭘﻴﺪﺍ &#= 64400;ﺮﺩ. ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65227;ﻠﻮﻡ،ﮐﻪ ﺑﺮﺣﺴﺐ ﻧﻴﺎﺯ &= #65169;ﺸﺮ،ﻭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264;،ﻭ ﻓﺼﻞ ﺭﺍﻳﺞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺩﺭ ﻫﺮ ﺟ= ﺎﻣﻌﻬﺎﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺭﺑﻄﻰ ﺑﺤﻘﺎﻳﻖ ﻣﺎﺩ&#= 65263; ﺩﺭ ﻧﻈﺮ ﺍﻧﺴﺎ&= #65253; ﻧﺪﺍﺭﺩ،ﮐﻪ ﺩ= 4404;ﺮﮔﻮﻥ ﮔﺮﺩﺩ. ﻣﮕﺮ ﺩﺭ= ﻧﻈﺮﻳﻪ ﺳﻠﻮﻛﺮﻭﺣﻴﺎ= 5255;ﺴﺎﻥ،ﮐﻪ ﺩﮔﺮﮔﻮﻧﻴﻬﺎ= 740; ﺁﻥ ﺩﺳﺖ ﺧﻮﺩ ﺍ= ﻧﺴﺎن اﺳﺖ، ﺑﻴﺶ ﺍﺯ &#= 65153;ﻧﭽﻪ ﺑﺎ ﺁﻥ ﻣﻘﺎﻣﺎ&= #65173; ﻧﻮﻋﻰ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺧﻮﺩﺑﺠﻬﺎﻥ ﻣ&#= 65176;ﻮﻟﺪ ﺷﺪه ﺒﺎﺷﺪ ﺑﺮ&#= 65261;ﺩ. ﻭﺟﺎﻣﻌﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻴﺰ ﺑﺎ ﺗﻐﻴﻴﺮ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﺁﻥ ﺗﻐﻴﻴﺮ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﺍﻟّﺎ ﺟ&= #65166;ﻣﻌﻪ ﻳﻚ ﻣﻮﺟﻮﺩ ﺍﻧ&= #65176;ﺰﺍﻋی ﺪﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ اگر ﺍﻓﺮA= 165;ﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﻰ ﺧﻮﺩﺭ&#= 65165;،ﻣﻈﻬﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻥ ﺷﻨ&= #65166;ﺳﻰ ﻣﻴﺪﺍﻧﺪ. ﺍﻟﺒ&= #65176;ﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ، ﻭ ﻧﻪ ﺷ&= #65256;ﺎﺧﺖ ﺍﻧﺴﺎﻧﻬﺎﻯ ﮐ&#= 65166;ﻣﻞ. ﮐﻪ ﺍﮔﺮ ﻣﻴﺸﻨ&= #65166;ﺧﺘﻨﺪ،ﺑﻔﮑʋ= 98; ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65166;ﻓﺘﺎﺩﻧﺪ. ﺁﻧﮕﺎﻩ ﻧﻈﺮ ﺍ&= #65255;ﺴﺎﻥ،ﺩﺭﺟﺎʌ= 51;ﻌﻪ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﮑﻠّﻰ ﻓﺮﻕ ﻣ&#= 65268;ﮑﺮﺩ. ﺭﻓﺘﺎﺭﺍﻧﺴﺎ= 5253; ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ،ﺩﺭ &#= 65251;ﺮﺍﺗﺐ ﺗﻘﺮّﺏ ﺑﺨﺪﺍ= 5261;ﻧﺪ ﮐﻪ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺷﺎﻳﺴﺘﮕﻰ ﻣﻘ&#= 65166;ﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65235;ﻌﻠﻰ ﺭﺍ ﺁﻣﺎﺩﻩ ﮐﺮ&= #65193;ﻩ ﺑﻮﺩﻧﺪ. ﻭ ﻟﺬﺍ= ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺗﺎ ﻫﻤﺎﻥ ﺟﺎ ﭘ= ﻴﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺍﺭﻧﺪ،ﮐﻪ ﭘس ﺍﺯ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﮐﺎﻓﻰ ، ﺭﻭﺍﻥ &= #65193;ﺭ ﭼﻨﺪ ﻣﺮﺣﻠﻪ، &#= 65215;ﻤﻦ ﺗﺠﺪﻳﺪ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﺍﻟﻬﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﭘﻴﺸﻴﻦ، ﺁﻧﮕ= 5166;ﻩ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻣﻴﺮﺳﻨ&#= 65194;. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65204;ﻴﺤﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻨ&= #65262;ﺭ ﻣﺼﻄﻔﻮﻯ ﻣﻴﺮ&#= 65203;ﻨﺪ،ﻭﮐﺎﻣﺎ᥽= 3; ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋم ﺮﻭح اﻟﻘﺪس ﻭ@= 400;ﺎﻣﻠﺎﻥ ﻣﻬﺪﻭﻯ ﺍﺯ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮن ʋ= 53;ﻳﻨﺪه ﺒﺸﻬﻮﺩ ﻧﻮﺭ ﺭ&= #1576;ّ ﺮﺣﻤﺎن ﻤﻴﺮﺳ= 5256;ﺪ، ﻭﺗﺎ ﭼﻬﺎﺭﺻﺪ &= #65259;ﺰﺍﺭ ﺳﺎل ﺒﻌ</span><span lang=3DAR-SA>ﺪ&= #1548; ﺩﺭ ﺭﺟﻌﺖ ﺑﺎﺯ = ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮق ﺒ&= #65208;ﺮﻯ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65256;ﻮﺭ ﺭبّ اﻟﻌﺮش ﻔʌ= 62;ق ﺒﺸﺮﻯ،ﻭﺷﻬﻮA= 193; ﺍﺻﻞ ﻧﻮﺭ ﺭﺏّ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﺗﺎ ﺁﻧﺠﺎ که ﺨ&#= 65194;ﺍ ﻣﻴﺪﺍﻧﺪ ﭼﻘﺪ&#= 65197; ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧ&= #65176;ﻈﺎﺭ ﻋﺮﺷﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﮐﻨﺎﺭ ﺭﺏّ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺍﺯ ﺭﺏّ ﺑﺮﺗﺮ &= #65165;ﺯ ﺭﺣﻤﺎﻥ ﺑﮕﺬﺭ&#= 65255;ﺪ. ﺗﺎ ﺩﺭ ﻧﻮﻉ ﺑﺮ= ﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﻣﺘﻮ&= #65247;ﺪ ﮔﺮﺩﻧﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﺎﻳﺪ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ &= #65203;ﺎﻝ ﺑﻌﺪ،ﺩﺭ ﻧﻮﻉ &#= 65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237;،ﺑﺸﺮﻯ ﺑﺘﺮﺗﻴﺐ ﺑﺠﻬ&#= 65166;ﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ ﭼ&= #65258; ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ = ﺑﺎﺷﺪ،ﻳﺎﺩﺭ ﮐﺮﺍﺕ ﮐﻬﮑﺸﺎ&#= 65255;ﻬﺎﻯ ﺩﻳﮕﺮ ﻭﻳﺎ ﺩﺭ = ﺑﻴﺸﻤﺎﺭ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺮ&= #65175;ﺮﻯ ﺍﺯ ﻋﻘﻞ ﻭ ﺻﻔﺎ= ﺕ ﺣﻴﺎﺗﻰ. ﮐﻪ ﺍﺯ= ﺁﻧﻬﺎ ﮐﻮﭼﮑﺘﺮﻳﻦ ﻧ&#= 65208;ﺎنه اﻯ ﺩﺭ ﺫﻫﻦ ﻧﺪ&= #65165;ﺭﻳﻢ. ﺁﺧﺮﻳﻦ ﻗﺪﺭﺕ &= #65175;ﺼﻮﺭ ﻣﺎ، ﺍﺯ ﺻﻔﺎﺕ &= #65165;ﻟﻬﻰ،ﺭﺳﻴﺪʌ= 53; ﺑﻌﺸﻖ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ، ﻭﻣﻘﺪﻣﺎﺗﻰ ﺍ&#= 65199;ﺻﻔت ﺮﺣﻤت ﺮﺣﻤﺎﻧ= 5264;،ﺩﺭﺻﻮﺭت ﺒﺎﺯﮔﺸت ﺒﺨﻠ= 5238; ﺍﺳﺖ. ﻭ ﺗﮑﻤﻴﻞ= ﺻﻔت ﺮﺣﻤﺖ ﺩﺭ ﻧﻮع &= #65236;ﻮق ﺒﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ، که اﻭﻟﻴﻦ ﭘل¡= 7;ه ﺘﮑﺎﻣﻞ ﺻﻔﺎﺗ&#= 65264; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻋﺸﻖ ﻭ ﺁﺧﺮﻳﻦ = ﭘﻠّﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻋﺸﻖ ﺍﺳﺖ. ﻭ ﺗﻨ= ;ﻬﺎ ﺻﻔﺖ(ﻋﺸﻖ)ﺍﺳﺖ&= #1548;ﮐﻪ ﻧﻘﻄﻪ ﺍﺭﺗﺒﺎ&#= 65217; ﻭ ﺍﺗّﺼﺎﻝ ﺩﻭ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65235;ﻮﻕ ﺑﺸﺮﻯ،ﻭ(ﺭﺣﻤ= 5174;)ﻧﻘﻄﻪ ﺍﺭﺗﺒﺎﻁ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺎ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺁﻥ،ﮐﻪ ﺑﻴ&#= 65206; ﺍﺯ ﭼﻬﺎﺭ ﺻﺪ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﻫﻤﮕﻰ ﺁﻧﻬﺎ ﺍﻣﺮﻭﺯ&#= 1548;ﺑﺎﻳﺪ ﺑﺮﺗﺮﺍﻥ ﺁﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺍ،ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﭘ&#= 65268;ﺪﺍ ﮐﻨﻨﺪ. ﻭﺑﻄﺮﻳ&= #65240;ﺖ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ،ﺗﺎ ﺷ= 5166;ﻳﺴﺘﮕﻰ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐ&= #65256;ﻨﺪ. ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭ= ﺏّ ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #65175;ﻌﺎﻟﻰ،ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺑﻨﻮﻉ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﺍﻧ= ;ﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻭتج= 04;ّی ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;، ﻭ ﻣﻬﺪﻯ ﻫﺎﻯ ﻣ= ﻮﻋﻮﺩ ﮐﺎشف ﺸﻬﻮﺩ ﺗ= 5184;ﻠّﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ ﻭ ﻋﺮ&= #65205; ﻭ ﻣﺮﺍﺗﺐ ﺩﻳﮕ&= #65198; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁ&= #65253; ﺍﻧﻮﺍﻉ،ﺗﺎ ﺍ= 5247;ﻠﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻭﻧﻮﺭ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟ= ;ﺄﻧﻮﺍﺭ ﺁﻫﻮﺭﻣﺰﺩﺍ،A= 175;ﺎ ﺃﺑﺪﻳّﺖ ﺑﻰ ﺍ&#= 65255;ﺘﻬﺎ ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨ&= #65194;. ﮐﻪ ﺗﺎﺯه ﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﺁﻫﻮﺭﻣ&#= 65200;ﺩﺍ، ﻳﻌﻨﻰ ﺍﻳﻦ(ﺍﻟ&= #65258;)ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻧ&= #65268;ﺴﺖ. ﮐﻪ ﺍﻟﻠﻪ ﺧﻮﺩ = ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪﺍﻭﻧﺪ &= #65259;ﻮ ﻳﺎ ﺍﻭ ﻣﻴﺒﺎﺷ&= #65194;. ﮐﻪ(ﻳﺎ ﻫﻮ)ﺩﺭ ﺩ= ;ﺭﻭﺑﺸﺎﻥ ﻭ(ﻳﻬﻮﻩ)ﺩﺭ ﻳﻬ= ﻮﺩﻳﺎﻥ ﻫﺪﺍ ﺟﻮﻯ ﺳﺎﻟ&= #65242; ﻭ( ﺍﻭ) ﺩﺭ ﺯﺭﺩ᥸= 7;ﺘﻴﺎﻥ ﮐﺎﻣﻞ، ﻫﻤﻴﺸ= 5258; ﻫﺪﻑ ﻣﻄﻠﻖ ﻋﻠ&= #65264; ﺍﻟﺄﻃﻠﺎﻕ،ﺣA= 176;ﻰ ﺑﺮﺍﻯ ﺑﻌﺪ ﺍﺯ = ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺧﻮﺩ، ﺩ&#= 65197;ﻧﻈﺮﻭﺁﺭﺯﻭʋ= 93;ﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﺴﺎﻥ ﺷﻨﺎﺳﻰ ﺩﺍﻧﺸ&#= 65252;ﻨﺪﺍﻥ ﺟﺎمعه ﺸﻨﺎس ʌ= 61;ﻋﺎﻟﻤﺎﻥ ﻣﺎﺩه گرﺍ،ﻋ᥽= 2;ﻠﺎ ﻋﻠﻢ ﺩﻟﻰ ﭘﺎﻙ = ﻭﺻﺎﺩﻕ ﻧﺪﺍﺭﻧﺪ، ﮐﻪ &#= 65191;ﻮﺩﺷﺎﻥ ﻣﺎﻧﻨﺪ ﺗﻤﺎﻡ &= #65169;ﻴﻤﺎﺭﺍﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﺧﻮ&= #65193;،ﮔﺮﻓﺘﺎﺭ ﺑﺎﺯﻳﭽﻪ ﺍﻣﻮ&#= 65165;ﺝ ﻣﺘﻠﺎﻃﻢ ﺭﻭﺍ&#= 65253; ﻋﻘﺪه ﺪﺍﺭ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ. ﭘس ﮔﺮﻓﺘﺎﺭ ﻓ&#= 65248;ﺴفه هاﻯ ﺍﺟﺘﻤﺎﻋA= 264; ﮔﻮﻧﺎﮔﻮﻥ ﻫﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﺍﺯ ﻗﺮﻥ 19 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>آﻏﺎﺯ= 548;ﻣﺎﻧﻨﺪ ﻓﻠﺴﻔﻪﺗﺎﺭﻳ= 5192;ﻰ ﻭﻓﻠﺴﻔﻪ ﺭُﺷ= 5194; ﻭﻧﺸﺄﺕ ﺍﻣﻮﺍ&#= 65181; ﻋﻠﻢ ﺍﻟﺤﻴﺎﺕ &= #65261;ﻋﻠﻢ ﺍﻟﻨﻔس ﻭﺳﺎﻳ= 4401;ﻮﻟﻮﮊﻯ،ﺑﻘﻮ= ;ﻝﻣﺘﻔﮑﺮﺍنی ﭽﻮﻥ ﮐﺎﻧﺖ ﺍﻧ&= #65204;ﺎﻥ ﺷﻨﺎس، ﺩﺭﻓﻠA= 204;ﻔﻪ ﻭ ﺍﻳﻤﺎﻥ لبه= 40; ﻭﻋﻠﻢ ﻟﺎﻫﻮﺕ ﺩﻳﻨﻰ &= #65165;ﺳﺖ. ﺯﻳﺮﺍ ﺍﻳﻨﺎﻥ &= #65165;ﺯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65262;ﺳﻴﻠﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺻﺤﺒﺖ ﻣﻴﮑﺮﺩ&#= 65255;ﺪ ﻭنه اﺯ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʌ= 27;ﻠﻢ ﻟﺎﻫﻮت ﺁﺧﻮﻧ= 5194;ﻫﺎ ﻭﮐﺸﻴﺸﺎﻥﻏﻴ= 5198;ﺳﺎﻟﻚ ﻭﻓﺎﺳﺪ ﻭﻣﺸﺮ&#= 65241;. که ﺒﻨﺎﻡ ﺧﺪﺍ &#= 65255;ﻴﺰ ﮐﺸﺘﺎﺭﺍﻧﺴﺎ= 5255;ﻬﺎ ﮐﺮﺩه ﻮﻣﻴﮑﻨ= 5256;ﺪ. ﺗﺎ شاید ﺑﺨﻮʋ= 65;ﻫﻨﺪ ﻟﺎﻫﻮت اﻟﻬﻰ = 5197;ﺍ ﺩﺍﺷته ﺒﺎﺷنž= 3;. ﮔﺮچه ﻤﺎ ﻟﺎﻫﻮت ﺮﺍ&#= 65227;ﺎﻟﻢ ﻭﺟﻮﺩﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺁﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ = ﺩﺭﻋﺎﻟﻢ ﺷﺒﻪ ﻋﺪﻡ ﺩﺭ ﻣ= ﺎﻫﻴّت ویژه خود میباشد. ﻭﺩﺭ ᥴ= 5;ﺳﻢ ﺍﻟﺪﺍﺧﻞ ﻭ ﺍﻟ&= #65224;ﺎﻫﺮ،ﻭ ﺩﺭ ﺗﻮﺻﻴﻒ ﺑﺸ&= #65198;ﻁ ﻟﺎ. ﻭﻧﻪ</span><span dir=3DLTR></span><sp= an lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﺪﺍﻭﻧﺪ (ﻫﻮ) ﺩﺭ ﻫﺎﻫﻮﺕ= ; ﺩﺭ ﺍﺳﻢ ﺍﻟﺒﺎﻃﻦ &= #65261; ﺍﻟﺨﺎﺭﺝ ﺍﺯ ﻫ&= #65204;ﺘﻴﻬﺎ، ﺩﺭ ﺗﻮﺻﻴﻒ ﻟﺎ = ﺑﺸﺮﻁ،ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﻫﻮﻯ &= #65227;ﺪﻡ ﻣﺎﺳﻮﺍﻩ. یک ﺩ&#= 65267;ﻦ ﻭﺍﻗﻌﻰ والهی= ; ﺳﻴﺎﺳﻰ ﻭﺣﺰﺑﻰ ﻧﻴﺴﺖ&#= 1548;ﺑﻠﮑﻪﻋﻤﻠﺎ (دین ﻓﻠﺴﻔﻪﺳA= 248;ﻮﻙ) ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻋ&= #65248;ﻤﺎ،ﺍﻳﻤﺎﻥ ﺭﺍ ﺗﻨﻬﺎ ﻋﻘﻴ&= #65194;ﻩ ﺑﻮﺟﻮﺩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺗﻤ= ﺎﻡ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5165;ﻫﺐ نیز ﺩﺍﺭﻧﺪ. ﺑ= 5248;ﮑﻪ (ﺍﻳﻤﺎﻥ ﻋﻤﻠﻰ)= ﻳﺎ همان ﺍﻭﻡ ﻭ ﺷA= 260;ﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548; ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 65227;ﺒﺎﺩﻯ ﻣﻴﺒﺎﺷﺪ ﻭ ﺍﻧ&= #65204;ﺎﻥ ﺍﺯ ﺭﺍﻩ ﻣﻔﺎﻫ&= #65268;ﻢ ﻭ ﺍﺻﻮﻝ ﻓﮑﺮﻯ = ﺧﻮﺩ ﭘﻴﺶ ﺭﻓﺘﻪ، ﮐ&#= 65258; ﺗﺎﺯﻩ ﺑﻤﺮﺣﻠ&#= 65258; ﻟﺰﻭﻡ ﺗﺠﺮﺑﻪ &= #65197;ﺳﻴﺪﻩ ﺍﺳﺖ. ﭼﻪ ﺗﺠﺮﺑ= ﻪ ﻋﻠﻤﻰ ﻭﺁﺯﻣﺎ&#= 65267;ﺸﮕﺎﻫﻰ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65166;ﻥ ﻭﭼﻪ ﺗﺠﺮﺑﻪ ﺷ&= #65192;ﺼﻰ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﺩﺭ ﻫﺮ ﻳکی ﺍﺯ ﻭﻟ&#= 65166;ﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺸﺶ ﺷ&= #65260;ﻮﺩ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺍﺣﺘﻤﺎلی ﻨﻮA= 225; ﻓﻮﻕ ﺑﺸﺮﻯ. ﺁﻧ= ﮕﺎﻩ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65250; ﺍﻟﺎﺟﺘﻤﺎﻉ ﻭ&#= 65169;ﺮﺭﺳﻴﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍ&= #65255;ﺴﺎﻧﻰ ﺁﻧﻬﺎ،ﺩﺭ ﻫﻤ= 5166;ﻥ ﻣﺤﺪﻭﺩﻩ ﻫﺎﻯ &= #65175;ﺠﺎﺭﺏ ﻋﻠﻤﻰ ﺁﻧﺎﻥ ﺑ&= #65262;ﺩﻩ،ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺸﺮﻓﺘ&#= 65264; ﺩﺍﺷﺘﻨﺪ ﻭ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ،ﻳﻚ ﺷﺒ= 5258; ﺭﻩ ﻳﮑﺸﺒﻪ ره یک شب ﺭهروی ﺍ= ﺳﺖ، ﻭ ﻧﻪ ﺗﺠﺎﺭﺏ ﺷ= ﺨﺼﻰ ﻣﺨﺼﻮﺹ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺷش گاﻧﻪ،ﮐﻪ ʌ= 59;ﺮ ﺷﺒبی رﺍ ﺭﻩ ﺻ= 5194; ﺳﺎﻟﻪ ﺭﻓتن ﺪ= 5165;ﺭﻧﺪ. ﺁﻧﺎﻥ با ﺭﻭﺵ علمی ﺷﻨﺎﺧﺖ ʋ= 53;ﻣﺎﺭﻯ ﺩﺭ ﺟﺎﻣﻌﻪ ﺭﺳ&= #65268;ﺪﻧﺪ،ولی ﺭﻭﺵ ﻋﻠﻤﻰ ﺗﺮ = ﻭﻣﻨﺼﻔﺎﻧﻪ ﺗﺮ ﻭﻣﻔﻴﺪ ﺗﺮ = ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧﻬﺎنیž= 7;ت،ﺗﺎ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﺑﺮﺳﻨﺪ،ﻭﻧﻮA= 197;ﻣﺎﻝ ﺩﺭ ﻋﻘﻞ ﮔﺮﺩﻧ&= #65194;. ﺁﻧﮕﺎﻩ ﺑﺎ ﭼﺮ&= #65165;غ عقل ﺍﻟﻬی ﺒﺮ A= 195;ﺍﺕ ﺧﻮﺩ ﻭ ﻃﺒﻴﻌت &= #65262; همه ﺟﺎﻣﻌﻪ ﻣA= 268;ﭙﺮﺩﺍﺯﻧﺪ. چون ﺭﻭﺵ ﺳﻠﻮ= 05; الهی ﺩﺭ ﺧﺪﻣʋ= 74; ﺧﻠﻖ ﺧﺪﺍ ﻭ ﻃﺒﻴﻌﺖ = ﺩﺭ ﺁﻣﺪﻥ ﺍﺳﺖ. ﺑﻌ= ﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﺧﻮ&= #65193;ﺭﺍ ﺍﻟﻬﻰ،ﻭ از ﻣA= 198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻤﻮﺩ&#= 65255;ﺪ. ﻭ ﻫﻴﭻ ﮔﺎﻩ ﺭﻭ= ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5187;ﻴﻮﺍﻧﻰ ﻭ ﻫﻮﺳﺮﺍﻧﻰ ﻭ = ﺷﻬﻮﺗﺮﺍﻧﻰ ﻭﻟﺬﺕ ﺟﻮ ﻭﺧﻮ&= #65193; ﺳﺮ،ﺑﺮﺣﺴﺐ ﻋ= 5240;ﻞ ﻧﺎﻗﺺ ﻣﺎﺩﻯ ﻭ = ﺧﻮﺩ ﺧﻮﺍﻫﺎﻧﻪ ﺧﻮ&#= 1740;ش ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭنه ﺑﺎ ﻭﻟﺎﻳ= 5174; ﻫﺎﻯ ﺍﻟﻬﻰ ﺷﺸ&= #64405;ﺎﻧﻪ،ﻭﺑﺎ ﻫﻤﺮﺍﻫی ﭙﻴﺮ &#= 64400;ﺎﻣلی ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺍﻣﮑﺎﻥ ﺗﺰﮐﻴﻪ ﻭ ﭘﺎﮐ&= #65204;ﺎﺯﻯ روان ﺁناﻥ ﻧﻴ= ;ﺴﺖ، ﺗﺎ ﺍﺣﺘﻤﺎﻟﺎ &= #65175;ﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺪﺍ ﮐنند. زیرا ﺍﺳ= ;ﺘﺨﺮ ﺩﺍﺭﺍﻯ ﻟﺠﻦ، اگر ﺟﻬﺎﻧی ﺁʋ= 67; ﭘﺎﻙ ﺩﺭ ﺁﻥ ﺑﺮﻳﺰﻳ&= #65250;، ﻫﻨﻮﺯ ﺑﻮﻯ ﻟﺠ&= #65254; ﺭﺍ ﺩﺍﺭﺩ. ﺍﮔﺮ= ﮐﻪ ﺭﻧﮓ ﻟﺠﻦ ﻧﻴﺰ = ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻨﻚ= ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻫ&= #65198; ﻟﺤﺎﻅ، ﺑﺪﻧﺒ= 5166;ﻝ ﻋﻠﻞ ﻃﺒﻴﻌﻰ ﻭ = ﺣﻴﺎﺗﻰ ﻭ ﻧﻔﺴﺎﻧﻰ ﻫﺮ = ﺍﻧﺴﺎﻥ،ﺩﺍﺭA= 165;ﻯ ﺗﻄﻮّﺭ ﻭ ﺗﮑﺎ&#= 65251;ﻞ ﻭ ﺗﻐﻴﻴﺮ ﻣثب= 578; ﺗﮑﺎﻣﻠﻰ ﻳﺎ ﻣ&= #65256;فی ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻐﻴﻴﺮﺍﺕ ﺩﺭ ﺟﺎﻣﻌﻪ ﺭﺍ = ﻋﻨﻮﺍﻥ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺩﺭ می ﺪﺍﻧﻨﺪ. &= #64404;ﻮﺋﻰ ﺟﺎﻣﻌﻪ ﻣﺎﻧﻨ&#= 65194; یک ﻫﺴﺘﻰ ﺗﮑﺎ= 5251;ﻞ مادی ﺧﻮﺩ ﺭﺍ A= 193;ﺍﺭﺩ. ﺩﺭ ﻭﺍﻗﻊ ﺟﺎﻣ&= #65228;ﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻞ ﺍ&= #65197;ﻭﺍﺡ ﺍﻓﺮﺍﺩ ﺁﻥ ﺗﮑ&= #65166;ﻣل ﻤﻴﻴﺎﺑﺪ، ﻭﻧ= 5258; ﺩﺭ ﻇﺎﻫﺮ و ﺩﮐ&= #65262;ﺭﺍﺳﻴﻮﻥ ﺟﺎﻣﻌﻪ ﭼﮕﻮﻧ&#= 65258; ﺑﺎﺷﺪ. ﻭﺍﮔﺮ ﺍ= ﻭﻟﻴﺎﻯ ﺗﺎﺯﻩ ﺭﺳﻴﺪﻩ &= #65169;ﺨﻠﻖ را ﺩﺍﺷﺘﻪ ﺑﺎ= 5207;ند ﭼﻪ ﺩﺭ ﻧﻄﻔﻪ ﺍ= ﻓﺮﺍﺩ ﺟﺪﻳﺪ،ﻭﭼﻪ ﺩ= 5197; ﭘﻴﺸﺮﻓﺖ ﺩﺍﺭ&#= 65261;ﻳﻨﻰ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ی، ﭘﻴﺸﺮﻓﺖ ﻣثب= 78; ﻧﺰﺩﻳک ﺘﺮ ﺑﻤﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﮕﺮﺩﻧﺪ. ﺩﺭ = ﻋﻘﻞ ﻭﮔﻔﺘﺎﺭ ﻭﮐﺮ&#= 65193;ﺍﺭ ﻭﺩﻳﮕﺮ ﺻﻔﺎﺕ &= #65187;ﻴﺎﺗﻰ. ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺭ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻓﺮﺍﺩ ﻭﺗʌ= 28;ﺪﺍﺩ ﺁﻧﻬﺎ ﺑﺎﻳﺪ د&#= 1585; ﻧﻈﺮ گرفت ﺑﺮʋ= 65;ﻯ ﻫﺴﺘﻰ ﻭﺩﻧﻴﺎ &= #65235;ﺮﻕ ﻧﺪﺍﺭﺩ،ﮐﻪ ﭼ= 5240;ﺪﺭﺍﻧﺴﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ی&#= 1575; ﻣﺮﮒ ﺩﺍﺭﻧﺪ. ﻭ= ﺩﺭ ﮐﺪﺍﻡ ﻧﻄﻔﻪ ﻭ&= #65169;ﭽﻪ ﻧﺎﻡ ﻫﺴﺘﻨﺪ. ﺍ= ﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ&#= 1548; کاﻣﻠﺎن اﻟﻬی= ; ﻮﺳﺎﻟﻚ ﻭ ﺩﻭﻟﺘﻬﺎﻯﺯ&#= 65255;ﺪﻩ ﺍﻟﻬﻰ ﺁﻧﻬﺎ، (&= #65183;ﻤﻌﻴّﺖ ﻭﺍﻗﻌﻰ) ﻭﻧﺘﻴ&= #65184;ﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ. ﺑﻘﻴّﻪﺩﻭﭼﺎA= 197; ﮐﺎﺭﻣﺎﻫﺎ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﺸﻮﻧﺪ. ﻭﺍﺻﻄﻠﺎﺣﺎ ﺭ&#= 65261;ﻯ ﺩﺳﺖ ﺧﺪﺍﻭﻧﺪ &= #65255;ﻤﻰ ﻣﺎﻧﻨﺪ. ﺗﺎ ﺑﺎ= ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65199; ﮔﺮﺩﻧﺪ. ﻭ ﻳﺎ ﺁ= ;ﻥ ﺍﺭﻭﺍﺡ ﺩﺭ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ ﭼﻪ ﮐﺎﺭ&= #65257; ﺑﺎﺷﻨﺪ. ﮐﻪ ﺍﺭ= ﻭﺍﺡ ﺩﺭ ﺟﻬﺎﻥ ﻭﺩﺭ = ﺗﺠﺴّﻢ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﮐﻪ ﺑﺎﺷﻨﺪ،ﻭ= 5183;ﻮﺩ ﺑﺎﻟﻔﻌﻞ ﺩﺍﺭ&#= 65255;ﺪ. ﻭﺗﮑﺎﻣﻞ ﺩﺭ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ،ﺟﺰ ﻣﺮ= 5165;ﺗﺐ ﺍﻟﻬﻰ ﺁﻧﻄﻮﺭ &= #1705;ه هستند،ﻭﻣﺎ ﺩ= ﺭﻙ ﻭﺿﻊ ﺁﻧﻬﺎﺭﺍ &= #65255;ﻤﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﻴﻢ،ﮐﺴﻰ= ; ﻭ ﭼﻴﺰﻯ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ ﮐﻪ ﺻﻔﺎﺕ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻣﺎﺩﻯ ﺟﻬﺎﻥ ﺭ&= #65165; ﺑﺮﺍﻯ ﺁﻥﻗﺎﺋ&#= 65246;ﺑﺎﺷﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5247;ﺬﺍ ﺍﺯ ﺍﻳﻦ ﭘسﺭﻭ&#= 65165;ﻥ ﺷﻨﺎﺳﻰ ﺟﺪﻳﺪ&#= 1548;ﺁﺧﺮﻳﻦ ﺗﺤﻮﻝ ﻋﻠﻢ ﺑﻴ&= #65262;ﻟﻮﮊﻯ ﻭﺟﺎﻣﻌﻪ ﺷﻨﺎ&#= 65203;ﻰ ﻭﺍﻧﺴﺎﻥﺷﻨﺎ= 5203;ﻰ ﺑﺮﻭﺍﻥ ﺷﻨﺎﺳ&#= 65264; ﺟﺪﻳﺪ ﺭﺳﻴﺪﻳ&#= 65250;، ﮐﻪ ﻣﺮﺍﺣﻞ ﺗﮑ&= #65166;ﻣﻠﻰ ﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ&#= 1548;ﻭﻫﻨﻮﺯ ﺑﺴﻴﺎﺭ ﺟﻮﺍﻥ &= #65261;ﮐﻢ ﺗﺠﺮﺑﻪ ﺍﺳﺖ،= 5261;ﺧﺎﺹ ﻣﻌﺎﻟﺠﻪ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ میباش= ;د. ﻭﺍﻧﺴﺎﻧﻬﺎﻯ &#= 65227;ﺎﻗﻞ ﻭ ﺳﺎﻟﻢ ﺭﺍ، ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻳﺪﺁ&#= 65245; ﻭﮐﻤﺎل ﻤﻴﺮﺳ= 5166;ﻧﺪ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻫشت هزﺍﺭ ﺳﺎ = 4; اﺳﺖ،ﮐﻪ ﺍﻳﻦ = 4400;ﺎﺭﺍﺧﺘﺼﺎﺹ ﺧﻮﺩﺭﺍ،ﺩﺭ ﺷ= 5206; ﻭﻟﺎﻳﺖ ﻣﺘﻮﺍ&#= 65247;ﻰ ادامه میدهن= 83; . ﺗﺎ ﺑﺎ ﻣﻬﺪﻯ ﻣ= ﻮﻋﻮﺩ ﻣﺤﻤﺪ،ﺩﺭ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﻣﺮﺣﻠﻪ ﻫﻔﺘﻢ ﻭﺑﺎﻟﺎ&#= 65175;ﺮ ﺳﻠﻮک اﻟﻬﻰ، A= 193;ﺭ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263;،ﻭﺑﺎ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﻫﺰﺍﺭﺍﻥ ﺑʋ= 98;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;. ﭘس ﻋﻠﻢ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﺟﺪﻳﺪ ﻧﻴﺰ،ﺑ= 5236;ﮑﺮ ﻣﮑﺘﺐ ﺳﺎﺯﻯ ﻭ&= #65203;ﻴﺴﺘﻢ ﺳﺎﺯﻯ ﻧﻴﺴﺖ. ﻭ= ﺍﺯ ﺗﻔﮑﺮﺍﺕ ﭘﻴش= 740;ن ﺧﻮﺩ،ﺑﻤﻄﺎلŸ= 3;ه ﺒﺎﻟﻴﻨﻰ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ،ﻭ ﺑﻈﺎﻫﺮ ﺻﺤﻨﻪ &= #65259;ﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺗ&#= 65198;ﺑﻴﺘﻰ ﺩﺭ ﮐﺎﺭ ﺑﻴﻤﺎ&= #65197;ﻯ ﺭﻭﺍﻥ ﭘﺮﺩﺍﺧ&#= 65176;ﻨﺪ. ﮐﻪ ﺑﺎﺯ ﺭﺑﻂ ﺑ= ﺘﮑﺎﻣﻞ ﺭﻭﺡ ﻧﺪﺍﺭﺩ. ﮐ= ﻪ ﻣﻨﺤﺼﺮﺍ ﺑﺎ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﺎﺷﻘ&= #65166;ﻧﻪ ﻣﺴﺘﻌّﺪﺍﻥ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ ﻭﺷﺎﻳﺴ&#= 65176;ﻪ ﺑﺮﺍﻯ ﺷﻬﻮﺩﻫ&#= 65166;ی تجلّیات اله= 40; ﺒﺎﺷﻨﺪ ﻭ ﺑﺘﺪﺭﻳﺞ ﺍﺻ&= #65220;ﻠﺎﺣﺎﺕ ﻭﻣﻔﺎﻫﻴﻢ ﻃﺒ&#= 65268;ﻌﻰ ﻭﺣﻴﺎﺗﻰ، ﺗﺒ= 5194;ﻳﻞ ﺑﺎﺻﻄﻠﺎﺣﺎﺕ &#= 65197;ﻭﺍﻧی ﺠﺪﻳﺪ،ﮐﻪ ﺑﺎ= 5199; ﺟﺪﺍ ﺍﺯ ﺍﺻﻄﻠ&= #65166;ﺣﺎﺕ ﻋﺮﻓﺎﻥ ﻧﻈﺮﻯ&#= 1548;ﻭﻧﻴﺰ ﻣﻬﻤﺘﺮ ﺍﺯ ﻋﺮ&= #65235;ﺎﻥ ﻋﻤﻠﻰ ﺭﺳﻴﺪه اﻧﺪ. ﻭ ﺑﺮﺍﻯ ﺟ= ﺎﻣﻌﻪ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻘﻮﻟ= ;ﺎﺕ ﻭﻣﻌﻘﻮﻟﺎﺕ،A= 261; ﺗﻘﻮﻳﺖ ﺍﻳﻦ ﻣ&= #65236;ﺎﻫﻴﻢ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ &= #65251;ﻴﭙﺮﺩﺍﺯﻧﺪ. ﺍﻟﺒﺘﻪ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻭ ﺍﺻﻄﻠﺎﺣﺎﺕ &= #65247;ﻐﻮﻯ ﺑﺎ ﺗﻐﻴﻴﺮﺍﺕ &= #65183;ﺎﻣﻌﻪ ﻫﺎ ﻭ ﺳﻄﺢ ﻋﻘﻞ= ﺍﻓﺮﺍﺩ ﺁﻥ،ﺑﺎﺯ ﺗﻐﻴ= 5268;ﺮ ﻣﺪﺍﻭﻡ ﺩﺭ ﻃﻮ&= #65245; ﺯﻣﺎﻧﻬﺎ ﺩﺍﺭ&#= 65193;. ﻭ ﻫﺮ ﺩﻡ (ﺟﺎمع&= #1607; ﻓﺎﺿﻠﻪ) ﺩﻳﮕﺮ&= #65263; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﺑﺨﺼﻮﺹ ﻧﺰﺩ ﺍﻧثرﻭﭘA= 262;ﻟﻮﺟﻴﺴﺖﻫﺎ،= ﻭﻧﻴﺰ ﺩﺭﺭﻭﺷﻬﺎﻯﺁ= 5251;ﺎﺭﻯ ﮐﻪﺗﻔﺴﻴﺮﺍﺕ= 5183;ﺪﻳﺪﭘﻴﺪﺍﮐ᥷= 8;ﺩهﺃﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺗﺤﻮﻟﺎﺕ ﺃﺧﻴ&#= 65198; ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65264;،ﺑﺮﺭﺳﻰ ﺁثاﺭ ﺩﺭ ﻣﺤﻴ= 5218;،ﻣﺎﻧﻨﺪ ﻣﺤﻴﻂ ﻓﺮﻫﻨﮕ&#= 65264; ﻭﺁﺏ ﻭﻫﻮﺍ ﻭﻏ&= #65196;ﺍ ﻭﻣﻨﺎﺑﻊ ﻃﺒﻴ&#= 65228;ﻰ،ﻋﻠﻢ ﺟﻐﺮﺍﻓﻴﺎﻯ ﺑ&#= 65208;ﺮﻯ ﭘﻴﺪﺍ ﺷﺪ. ﻭﺗﺄ= ﮐﻴﺪ ﺭﻭﻯ ﻋﺎﻣﻞ ﺑﻴ&= #65262;ﻟﻮﮊﻯ،ﺑﺠﺎʌ= 63; ﻣﻘﺎﺭﻧﻪ ﻭﻣﻘ&#= 65166;ﻳﺴﻪ ﺑﻴﻮﻟﻮﮊﻳﮑﻰ= 548; ﺑﺘﺤﻠﻴﻞ ﻧﺘﺎ&#= 65267;ﺞ ﺍﺟﺘﻤﺎﻋﻰ ﻋﻤ&#= 65248;ﻴﺎﺕ ﺑﻴﻮﻟﻮﮊﻳﻚ ﺗ&#= 65170;ﺪﻳﻞ ﺷﺪ. ﻭﺑﺒﺮﺭﺳﻰ = ﺁثاﺭ ﻧﺴﺒی ﺪﺭ ﺍﻧﺘ&#= 65192;ﺎب ﻄﺒﻴﻌﻰ ﻋﻮﺍﻣ&#= 65246; ﻧﮋﺍﺩﻯ، ﻭ ﺗﮑ&#= 65166;ﻣﻞ ﺍﺟﺘﻤﺎعی ﺮﺳA= 268;ﺪﻧﺪ. ﻭﻧﻴﺰ ﻫﺮ ﺷﻨﺎ&= #65191;ت ﺭﻭﺍﻥ ﺷﻨﺎسی = 5169;ﺠﻨﺒﻪ ﻣﻘﺎﺑﻞ ﺁن ﺪﺭ &= #65183;ﺎﻣﻌﻪ ﺷﻨﺎﺳﻰ ﭘﺮﺩﺍ&#= 65191;ﺘﻨﺪ. ﻭبه ﺗﺄثیر ﺍ᥸= 3;ﺎﺳﻰ ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﺳ&= #65166;ﻳﮑﻮﻟﻮﮊﻳﮑA= 264; ﺗﻮﺟﻪ ﮐﺮﺩﻧﺪ. = ﺍﺯ ﺑﺮﺭﺳﻰ ﺃثر ﻏ= 5198;ﺍﻳﺰ ﻓﺮﺩﻯ ﻭ ﻋﺎﺩﺍ&= #65173; ﻓﺮﺩ ﺩﺭ ﺟﺎﻣﻌ&= #65258;،ﻭ ﺃثر ﺟﺎﻣﻌﻪ ﺩ= 5197; ﺻﻔﺎﺕ ﻓﺮﺩ،ﻭ &#= 65175;ﺠﺮﻳﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺗﺤﻠﻴﻞ ﻃʋ= 98;ﺯ ﺍﺩﺍﻯ ﻭﻇﻴﻔﻪ &= #64404;ﺮﻭﻫﻰ، ﻭ ﻃﺮﻓﺪﺍﺭﺍﻥ &= #65187;ﺘﻤﻴّﺖ ﻓﺮﻫﻨﮕﻰ، ﻣﺒ= 5166;ﺩﻟﻪ ﺗﺎﺭﻳﺨﻰ ﻣؤﺳ= 5204;ﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺗﺄ&#= 64400;ﻴﺪ ﮐﺮﺩﻧﺪ. ﺍﻳﻦ ﭼ= ﻬﺎﺭ ﻋﺎﻣﻞ ﺳﺎﺯﻧﺪ&#= 65257; ﺭﺍ ﺍَﺷﮑﺎﻝ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﺩﺍﻧﺴته اﻧﺪ. = 5261;ﻟﻰ ﻫﻨﻮﺯ ﻣﮑﺘﺒﻰ &= #65183;ﺎﻣﻊ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ. ﺟﺎﻣﻌﻪ ﺷ= ﻨﺎﺳﻰ ﻧﺘﻮﺍﻧﺴﺘﻪ،A= 259;ﺪﻑ ﺧﻮﺩﺭﺍ ﺩﺭﺍﻳ&#= 65184;ﺎﺩ ﻋﻠﻤﻰ ﺑﺮﺍﻯ ﺟ&= #65166;ﻣﻌﻪ ﺗﺤﻘﻖ ﺑﺨﺸﺪ. ﻣ= ﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺩﺭ ﺟﺎﻣﻌﻪ&= #1548;ﻭﺍﻗﻌﺎ ﺍﺻﺎﻟﺖ ﺑﺎ ﭼﻴ&= #65204;ﺖ. ﻭﻟﻰ ﻋﺎﻣﻞ ﺍﺻ&= #65248;ﻰ و ﻣﻨﻈﻮﺭ ﺗﮑﺎ&#= 65251;ﻞ ﺟﺎﻣﻌﻪ ﮐﺪﺍﻡ &= #65165;ﺳﺖ،ﮐﻪ ﻫﻤﺎﻥ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰ ﺑﺮﺗﺮ ﺩﺭﺍﻓﺮ&#= 65165;ﺩ،ﺑﺨﺼﻮﺹ ﮐﺎﻣﻠﺎﻥ ﺯﻧﺪ&#= 65257; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺯﻣﺎﻥ ﺍﺳﺖ. ﻓﺼ= ﻞ ﻧﻮﻋﻰ ﺟﺪﻳﺪ،= 5175;ﺼﻔﻴﻪ ﻓﺼﻞ ﻧﻮﻋﻰ ﻗﺒ&= #65246; ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻣ&= #65268;ﺸﻮﺩ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5247;ﻮﻟﺎ ﺩﻓﻊ ﺍﻟﻠﻪ. . . ﻳA= 166; ﺍﮔﺮ ﭼﻨﻴﻦ ﺒﻮ&= #65193;،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺩ&#= 1605; ﺮﺍ ﺑﺠﺎﻥ ﻫﻢ ﻧ= ﻤﻰ ﺍﻧﺪ ﺍﺧﺖ،ﺟﻬ= 5166;ﻥ ﻓﺎﺳﺪ ﻣﻴﺸﺪ. ﻭ= ﻳﺎ ﮐﻪ ﮔﻔته اﻧﺪ= 48;ﺍﺯ ﻫﺮﻃﺮﻑ ﮐﻪ ﮐﺸ&= #65176;ﻪ ﺷﻮﺩ،ﺑﺴﻮﺩ ﺍ= 5203;ﻠﺎﻡ ﺗﺴﻠﻴﻤﻰ وﺳﻠ= 5262;ﻙ ﺍﻟﻬی اﺳﺖ. ﺍﻧ&#= 65176;ﺨﺎﺏ ﺃﺣﺴﻦ ﻭ ﺃﻋﻠﺎ&= #65263; ﺩﺍﺭﻭﻳﻨﻰ،ﻭA= 175;ﺪﺑﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻮﺟﺐ &= #65231;ﺎﻳﺖ ﺍﻟﻬﻰ،ﻭ ﻋﻘﻞ &#= 65183;ﻤﻌﻰ ﻭ ﺍﮐثرﻳّﺖ ﻓA= 198;ﺩﻯ ﻓﺼﻮﻝ ﻣﺘﺤﺪ،= 5261;ﺍﮐثرﻳّت که ﺒﺎﺟﺎه ﻄﻠA= 170;ﺎﻥ ﻭﺯﻭﺭﻣﻨﺪﺍن = 575;ﺳﺖ، که ﺒﺮﺧی ﺮﺍ ﺭ= 4394;ﻳﻤﻬﺎی ﺮﻭﺯ ﻧﺎﺑﻮﺩ ﮐ&= #65198;ﺩﻩ، ﻭﺑﺮﺧﻰ ﺟﺪﻳﺪ &= #65197;ﺍ ﮔﺮﻭﻩ ﻣﺘﺤﺪ ﺑ&= #65228;ﺪﻯ ﻧﺎﺑﻮﺩ ﻣﻴﮑﻨ&#= 65194;. ﻫﺮ ﺯﻣﺎﻥ ﺍﮐث&#= 1585;ﻳّت ﺪﺭیک ﻔﺼل ﺒﺎA= 247;ﺎﺗﺮ ﻭﺑﺎ ﺗﻠﺎﺵ ﺟﺎ&= #65257; ﻃﻠﺒﺎﻥ ﻭﺯﻭﺭ&#= 65251;ﻨﺪﻯ ﺑﺤﮑﻮﻣﺖ ﻣﻴﺮ&#= 65203;ﻨﺪ. ﻭﻓﻮﺭﺍ ﻗﺎﺋﻢ &= #65235;ﮑﺮﻯ ﺧﻮﺩﺭﺍ ﺑﺮ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺩﻳﮕﺮﺍﻥ = ﺗﺤﻤﻴﻞ ﻣﻴﮑﻨﺪ. ﻭ ﻗُﻄ&= #65170;ﻬﺎﻯ ﺟﺪﻳﺪ ﺩﺭ ﺍﺋﺘ&= #65248;ﺎﻑ ﻭ ﺍﻧﻘﻠﺎب ها= 40; ﺠﺪﻳﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭﺭﮊﻳﻢ ﻋﻮﺍﻣﻞ ﺧﻮﺩﺭ&#= 65165;ﻣﻴﺨﻮﺭﺩ. ﻭﺍﺗﻠﺎف ﺘﺎﺯ= 607; اﻯ ﺑﺎ ﺑﺤﺮﺍﻥ &= #65183;ﺪﻳﺪ ﺑﺎ ﺗﺎﮐﺘﻴﮑﻬ&#= 65166;ﻯ ﺩﻳﮕﺮﻯ،ﻭﺑﺎ = 5199;ﻭﺭ ﺍﮐثرﻳّﺖ ﻭ ﺷA= 262;ﺭﺷﻬﺎﻯ ﮐﻮﺭ ﺑﺤﮑﻮﻣﺖ &= #65251;ﻴﺮﺳﻨﺪ، ﺗﺎ ﺑﺎﺯ ﻓﮑﺮ ﺧ= ﻮﺩﺭﺍ ﺗﺤﻤﻴﻞ ﮐﻨﻨﺪ&#= 1548;ﻭ فریب ﺍﻧﻘﻠﺎᥴ= 7; ﺧﻮﺩﺭﺍ ﺑﺨﻮﺭﺩ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺍﻧثرﻭﭘﻮﻟﻮʃ= 94;ﻯ،ﻋﻠﻢ ﺗﺎﺭﻳﺦ ﻣﺮﺍﺣ&#= 65246; ﺗﮑﺎﻣﻞ ﺑﺸﺮ، &#= 65255;ﺘﻴﺠﻪ ﺍﻳﺪﻩ ﺟﺪﻳﺪ ﺗ&= #65220;ﻮّﺭ ﻭﺗﮑﺎﻣﻞ،ﻭ ﭘ= 587; ﺍﺯ ﺟﺴﺘﻦ ﺭﺍﻫ&= #65260;ﺎﻯ ﺗﺤﻘﻴﻖ (ﺳﭙﻨﺴ&= #65198; ﻭ ﺗﺎﻳﻠﻮﺭ)ﭘﻴ&= #65206; ﻗﺪﻣﺎﻥ ﺁﻥ ﻋﻠ&= #65250; ﺷﺪﻧﺪ. ﻭﺑﻴﻨﺶ = ﻣﻴﮑﺎﻧﻴﮑﻰ ﺩﺍﺷﺘﻨﺪ. ﻭ ﮔﻔ= ﺘﻨﺪ ﺟﺎﻣﻌﻪ ﻫﺎ،ﺗ= 5252;ﺎﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﻫمه &#= 65251;ﺮﺍﺣﻞ ﻣﺸﺨّﺺ ﺗﮑﺎﻣ= 5246; میگذرند. ﮐﻪ ﺗ= ;ﮑﺎﻣﻞ ﻳﻌﻨﻰ ﻋﺒﻮﺭ ﺍ&= #65199; ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ &= #65247;ﺎﺯﻡ ﻭ ﺿﺮﻭﺭﻯ ﺍﺳﺖ.= ﻣثلا ﺍﺯ ﮐﻤﻮﻧﻴﺰﻡ &= #65169;ﺪﺍﺋﻰ ﻭ ﺁﺯﺍﺩﻯ ﺟﻨﺴ&= #65264;،ﺗﺎ ﺍﺷﮑﺎل عاﻟﻴʌ= 58; ﺗﻤﺪﻥ ﺍﺭﻭﭘﺎﺋﻰ ﺍﻣ&#= 65198;ﻭﺯﻩ، ﻧﻴﺰ ﻫﺮ ﻳﻚ ﺍﺯ= آن ﻣﺮﺍﺣﻞ ﮔﺬﺷت= 607; اﻧﺪ. ﺩﺭﻓﺼﻮل &#= 65256;ﻮﻉ ﺑﺸﺮی ﻤﺮﺑﻮﻃ= 5258;. ﻭﺩﺭ ﺗﻤﺎﻡ ﺟﻮ&= #65165;ﻣﻊ ﺟﻮﺍﻥ ﺍﺳﺖ ﮐﻪ = ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﻔﺼﻮل &#= 65262;ﺩﺭﺟﺎﺕ ﺑﺮﺗﺮ ﻣﻴﺮﺳﻨ&#= 65194;. ﺍﮔﺮ ﻣﺘّﺤﺪ ﺷ&#= 65262;ﻧﺪﮔﺎﻥ ﺭﺍ ﺍﺭﺗﺠﺎﻋﻰ&#= 1548;ﻭ ﺳﺎﺯﻣﺎﻥ های A= 165;ﺟﺘﻤﺎﻋﻰ ﺧﻮﺩﺭﺍ ﺑﺮﭘﺎ &= #1705;نند،ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﺮ&= #65165;ﻥ ﻭ ﻋﺮﺑﺴﺘﺎﻥ ﺯ&= #65251;ﺎﻥ ﻭﻫﺎﺑﻴﻬﺎ، ﻭ= 5267;ﺎ ﺩﺭ ﻟُﺨﺘﻴﻬﺎ= 740; ﺪﺭ ﺳﻮﺍﺣﻞ ﻓﺮ&= #65165;ﻧﺴﻪ ﺩﺍﺭﻧﺪ،ﻳﺎ ﺳ= 5228;ﻰ ﻓﻌﻠﻰ ﺳﻴﮑﻬﺎ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺗﺎﻣﻴﻠﻬʋ= 66; ﺩﺭ ﻫﻨﺪ ﻭﺳﺮﻳﻠﺎ&#= 65255;ﮑﺎ،ﻭﻳﺎﺍﮔ᥷= 8; ﻣﺘﺤﺪ ﻧﺸﻮﻧﺪ. = ﭼﻮﻥ ﻣﻌﺠﻮﻥ ﻋﺠﻴﺐ &= #65247;ﺒﻨﺎﻥ ﺍﺯ ﺍﺩﻳﺎﻥ ﻣﺨ&= #65176;ﻠﻔﻨﺪ. ﻭ ﺭﻭﻯ ﻫﻢ ﺭﻓﺘ= ﻪ ﺟﻮﺍﻣﻊ ﺑﺎ ﺗﺠ&= #65198;به ﻤﻴﺸﻮﻧﺪ،ﮐﻪ = 5255;ﺘﻴﺠﻪ ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻭ = ﺗﮑﻨﻴﮑﻰ ﺑﺸﺮ،ﻳﻚ ﻧﻮﻉ شکل و ﺳﻄﺢ ﻋﻘA= 246; ﺟﻤﻌﻰ ﺟﺪﻳﺪ ﺑ&= #65208;ﺮﻯ بخود ﻣﻴﮕﻴﺮ᥷= 3;. ﻭ ﻋﻠﻢ ﺍﺭﺗﺒﺎﻃ&#= 65166;ﺕ ﺟﺪﻳﺪ،ﺁﻧﺮﺍ = 5153;ﺳﺎﻥ ﺗﺮ ﮐﺮﺩﻩ ﺍﺳﺖ = ﺑﺎﻟﺄﺧﺮﻩ ﺣﻘﺎﻳﻖ ﻋﻠﻤﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺩﺭ ﻗﻮﺍA= 227;ﺪ ﺍﻳﻦ ﻋﻠﻢ ﺟﺎﻣ&= #65228;ﻪ ﺷﻨﺎﺳﻰ ﻭﺍﺭﺩ &= #64400;ﺮﺩﻩ،ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺑﺪﺍﻧ&#= 65194; ﻭﺳﺎﺋﻞ ﺍﻳﻦ ﺗ&= #65220;ّﻮﺭ ﻭﺗﮑﺎﻣﻞ ﺟﺎم= 593;ه ﺪﺭﭼﻴﺴﺖ. که ﺪ&#= 65197;ﺗﮑﺎﻣلﺮﻭﺣی اﻓﺮﺍﺩ جامعه= ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺎ ﺍﻳﻦ ﻣﻘﺪمه اA= 199; ﮐﺎﺭ ﺍﻧثرﻭﭘA= 262;ﻟﻮﮊﻯ،ﻣﺮﺣﻠ= ﻪ ﻓﺮﻭﺭﻳﺨﺘﻦ ﻧ&#= 65224;ﺮﻳﺎت ﺴﺮ ﺭﺳﻴﺪ،ﻭ ﺍ&#= 65267;ﺪﻩ (ﺧﻂّ ﺗﻄﻮّﺭ ث= 575;ﺑﺖ ﮐﻨﺎﺭ ﮐﺸﻴﺪ. د&= #1585; حالیکه ﺩﺭ ﺧﻂ= ; ﺗﻄﻮّﺭ ﻭ ﻧﮑﺎﻣﻞ ﺟﺎﻣ&= #65228;ﻪ، ﺑﺮﺍﻯ ﭘﻴﺪﺍﻳ&#= 65206; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ. ﻭ= ;ﻟﻰ ﻋﻠﻤﺎ ﺍﻟﺒﺘﻪ &= #65255;ﻈﺮﻯ ﭼﻨﻴﻦ ﻧﺪﺍﺭﻧ&#= 65194;. ﻋﺮﻓﺎﻥ ﺍﺳﻠﺎ&#= 65251;ﻰ ﺍﻳﺮﺍﻧﻰ ﻗﺮﻧ&#= 65260;ﺎ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻫ= دﻒ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺑﺎﺯﮔﺸﺖ ﺑﺄﺻ&#= 65246; ﺗﮑﺎﻣل ﺮوح ﺑA= 198;ﺍی همه ﻣﻮﺟﻮﺩﺍʋ= 73; تا ﺑﺨﺪﺍ ﺭبّ = 75;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭح القدس را گفت= 607; اﻧﺪ. ﺿﻤﻨﺎ ﺭﻭ&= #1588; ﻤﻘﺎﺭﻧﻪ ﻭﻣﻘ&#= 65166;ﻳﺴﻪ ﻧﻴﺰ ﮐﻨﺎﺭ ﮔﺬ&= #65165;ﺭﺩﻩ ﺷﺪ. ﺯﻳﺮﺍ (ﻣﻘﺎ= ;ﻳﺴﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻓﻘﻰ) ﻫﺎ ب= 85;ای ﻏﻠﻂ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ ﻣﮕﺮ ﺩﺭﺍﻣﻮﺭ &= #65235;ﻴﺰﻳﻚ. ﺍﻣﺎ (ﻣﻘﺎﺭﻧﻪ = ﻋﻤﻮﺩﻯ) ﺗﻔﺎﻭﺕ ﺍﻓﺮﺍ&#= 65193; ﻭﺳﺮﺯﻣﻴﻨﻬﺎ &#= 65261;ﺟﻮﺍﻣﻊ ﻫﻨﻮﺯ ﻣﻔﻴﺪ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﻣﻘﺎﺭ&#= 1606;ه هاﻯ ﺩﺍﺭﻭﻳﻦ = 705;ه ﺍﺯ ﺍﻧﻮﺍﻉ ﻣﺨ&= #65176;ﻠﻒ ﮐﺮﺩ،ﻭ ﺑﻨﺘﻴ= 5184;ﻪ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﮐ&= #65198;ﺩﻥ ﺩﺭﺳﺖ ﺁﻧﻬﺎ ﺭ&= #65203;ﻴﺪ . ﻭ ﺩﻳﺪﻧﺪ ﻭ ﮔ᥻= 6;ﺘﻨﺪ ﮐﻪ ﺩﺭ ﻣﺴﻴﺮ ﺗ= ﮑﺎﻣﻞ ﺑﺸﺮ ﻣﺮﺍﺣﻞ ﻣ&= #65204;ﻠﺴﻞ ﻭﻣﺘﻮﺍﻟﻰ ﻭﺟ&#= 65262;ﺩ ﺪﺍﺭﺩ ﻭﻟﻰ ﻫﻤ&= #65268;ﺸﻪ( ﻓﺼﻮﻝ نوعی ﻣʋ= 92;ﺘﻠﻒ) ﺩﺭ ﺑﻴﻦ ﺍﻓﺮﺍ&= #65193; ﻫﺮ ﺟﺎﻣﻌﻪ ﺩﺭ&= #65259;ﺮﺯﻣﺎﻥ ﻣﺨﻔﻰ ﻤﺎﻧﺪ ﻭ&= #64400;ﻤﺘﺮ ﻓﺼﻮﻝ ﻣﺎﻧﻨﺪ &= #65165;ﻧﻮﺍﻉ، ﻣﻴﺘواﻧﻨﺪ ﺧA= 262;ﺩﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65208;ﺨﺺ ﮐﻨﺪ ﻭﻟﺬﺍ ﺍﻳ&= #65254; ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ&= #1548;ﮐﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺮﺣﺴﺐ ﻓﺼﻮﻝ &= #65255;ﻮﻋﻰ ﺟﺪﻳﺪ،ﮐﻪ ﺍﺑ= 5176;ﺪﺍ ﺍﺯ ﻓﺮﺩ ﺟﺪﻳﺪ = ﮐﺎﺷﻒ ﮐﻠﺎس ﺟﺪﻳﺪ ﺷ&#= 65260;ﻮﺩﻯ،ﺍﺯ ﻣﺮﺍﺣﻞ ﺁﻳﻨﺪ&#= 65257; ﺩﺭﭘﻴش ﺪﺍﺭﺩ. &= #65267;ﺎ ﺍﺻﻄﻠﺎﺣﺎ ﺍﻣ&#= 65166;ﻡ ﻫﺮﺯﻣﺎﻥ ﻭ ﺑﺮ&= #65175;ﺮ ﺍﺯﻫﻤﮕﺎﻥ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﺩ. ﻭ ﺑﻌﺪ= ﺍ ﻧﻴﺰ ﻓﺼﻞ ﺟﺪﻳ&= #65194; ﻧﻮﻋﻰ ﺍﻭ ﺯﻳﺎ&= #65193; ﻣﻴﺸﻮﻧﺪ ﻳﺎ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻭ ﻳﺎ ﺩﺭ ﻣﻌﻘﻮ= ﻟﺎﺕ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻋ&#= 65240;ﻠﻰ. ﺩﺭﺣﺎﻟﻴﮑﻪ </span><sp= an lang=3DFA style=3D'mso-bidi-language:FA'>۳۱۳ ﮐA= 166;ﻣﻞ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65193;ﺭ ﻫﺮ ﺯﻣﺎﻥ،ﺑﮕ= 5236;ته ﭙﻴﺎﻣﺒﺮ ﻫﺴﺘ&#= 65256;ﺪ،ﺗﺎ ﺍﻳﻨﮑﻪ ﺍﻭﻟﻴ&#= 65254; ﻓﺮﺩ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺩﺭ ﻣﺮﺣﻠﻪ ﺑﻌ<= /span><span lang=3DAR-SA>ﺪ ﺍﺯ ﺁﺧﺮﻳA= 254; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺮ&= #65261;ﻉ ﻣﻴﺸﻮﺩ. ﮐﻪ ﮐﺎ= ﺷﻒ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺑ&= #65198;ﺗﺮ ﺍﻟﻬﻰ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺍﻟﺒ&= #65176;ﻪ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65259;ﻤﻴﻦ ﻋﺪﻩ ﺑﺮﺍﻯ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ ﺑﺮﺗﺮ. ﻭ= ﺍﻟّﺎ ﺑﻘﻴﻪ ﻫﻤﭽﻨﺎ&#= 65253; ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﻣ&= #65264; ﮐﺸﻨﺪ ﻭ ﮐﺎﺭﻣ&= #65166; ﻣﻴﺸﻮﻧﺪ،ﺗﺎ = 5155;قلّیتی ﺑﻔﺼﻮﻝ ﻧﻬﺎﺋ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ. ﻭﻣﺪﺍﻡ ﻧﺴﻠﻬ&#= 65166;ﻯ اکثریّـت ﺟﺪ&#= 65267;ﺪ ﺑﺸﺮﻯ از این اقلِیّت ﺍﺯ ﺭ= ﺍﻩ ﻣﻴﺮﺳﻨﺪ. و تنها ﺳﻠﻮﻙ ﺍʌ= 47;ﻬﻰ ﺭﺍﻩ ﺗﺄﻣﻴﻦ ﺍ&= #65267;ﻦ ﻓﺼﻞ ﺑﺮﺗﺮ ﻧﻮ&= #65227;ﻰ،ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﺮﺗﺮا= 606; ﺭﺍ ﺁﻣﺎﺩه ﻤﻴ&#= 64401;ﻨﺪ. ﻭﺍﺻﻠﺎﻥ ﻗﺎﺋ&#= 65250; ﺗﺎ ﺁﺧﺮﺍﻟﺰﻣ&#= 65166;ن ﺒﺸﺮﻯ، ﻭﻭﺍﺻ= 5248;ﺎﻥ ﻧﻴمه ﺮﺍه ﺒﺮA= 165;ﻯ ﺯﻣﺎﻧﻬﺎﻯ ﮐﻮ&#= 65175;ﺎﻩ ﺗﺮ ﺑﺠﻬﺎﻥ ﺑﺎ&= #65199;ﮔﺸﺘﻪ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺩ&= #65165;ﺭﻧﺪ. ﺯﻳﺮﺍ ﺧﻴﻠﻰ ﺍ&= #65199; ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65169;ﺸﺮ ﺭﺍ،ﻧﺘﻴﺠﻪ ﺗ= 5232;ﻴﻴﺮﻣﺤﻴﻂ ﻳﺎﻓﺘﻨﺪ. ﺍﻟﺒ&= #65176;ﻪ ﺑﻌﻨﻮﺍﻥ ﺗﮑﻨ&#= 65268;ﮑﻰ ﺩﺭ ﺟﺪﺍ ﺳﺎﺯﻯ = ﺍﻧﻮﺍﻉ ﻭ ﻓﺼﻮﻝ ﻧﮋﺍﺩ&= #65263;،ﺍﻳﻦ ﮔﻔﺘﻪ ﺻﺎﺩﻕ ﺍ&= #65203;ﺖ. ﻭ ﺍﻟّﺎ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭ ﺗﺮﻙ ﻫﻤﻪ ﭼﻴ= ﺰ ﺣﺘﻰ ﺁثار ﻣﺤA= 268;ﻄﻰ،ﻣﻴﺘﻮﺍﻧ= ﺪ ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻓﺼﻞ ﺑﺮﺗﺮ ﺟﺪ&= #65267;ﺪ،ﺑﺎ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺟ&= #65194;ﻳﺪ ﮔﺮﺩﺩ. ﮔﻮﺋﻰ ﻫ= ﺮ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺟ&= #65194;ﻳﺪ ﺑﺮﺗﺮ،ﺑﺨﺎﻃA= 198; ﺗﮑﺎﻣﻞ ﺑﺎﺯﮔ&#= 65208;ﺖ ﺑﺨﻠﻖ،ﻫﺮ ﻳﻚ &#= 65165;ﻭﻟﻴﻦ ﻓﺮﺩ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺟﺪﻳﺪی ﺒﺎﺷﺪ. &= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﮐﻤﻚ ﺑﺮﺳ&= #65268;ﺪﻥ ﻋﻘﻞ ﺟﻤﻌﻰ ﺑﺸ&= #65198;ﻯ ﻣﻴﮑﻨﺪ،ﻭ ﮐﻤ= 4401;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﻓﺼﻮ&= #65245; ﭘﺎﺋﻴﻦ ﺗﺮ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﻭﻟﻰ ﮐﻤﻚ= ﺑﺘﻌﺎﻟﻰ ﺑﺮﺗﺮ ﺍﺯ ﻓﺼﻞ = ﺭﺍﻳﺞ ﺑﺸﺮﻯ ﻧﻤﻴﮑﻨ&#= 65194;. ﺩﺧﺎﻟﺖ ﺍﻧﺴﺎ&#= 65253; ﺩﺭﺗﮑﺎﻣﻞ ﻃﺒ&#= 65268;ﻌﻰ ﺟﺎﻣﻌﻪ، ﺑﻌﻨ= 5262;ﺍن ﻤﻮﺟﻮﺩ ﮐﻠّﻰ= 548; ﮐﻪ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﻓﺮﺩ ﺭﺍ ﻧﺪﺍﺭ&= #65193;، ﻭﻟﻰ ﺗﺎﺑﻊ ﺗﮑ&= #65166;ﻣﻞ ﺍﺭﺍﺩﻯ ﺍﻓﺮﺍ&#= 65193; ﺑﺮﺟﺴﺘﻪ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺟﺎﻣﻌﻪ &= #65207;ﮑﻞ ﻣﺎﺩﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﺪ= ;ﺍﺭﺩ،ﮐﻪ ﺗﺎﺑﻊ ﺍﻣﻮﺭ ﻃ&= #65170;ﻴﻌﺖ ﺑﺎﺷﺪ ﻭﻣﺸﮑﻞ &= #65197;ﻭﺣﻰ ﻫﻢ ﻧﺪﺍﺭﺩ،ﮐ= 5258; ﻣﻌﻨﻰ ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺩﺭ ﺁﻥ ﻭﺍﺭﺩ ﺑ= ﺎﺷﺪ. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﺍ&= #65197;ﺍﺩﻯ ﮐﺎﻣﻠﺎﻥ ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ،ﻭ ﺗﺼﻔﻴﻪ ﻫﺎﻯ ﻣ&= #65194;ﺍﻭﻡ ﻭ ﻃﺒﻴﻌﻰ ﺟﺎﻣ&= #65228;ﻪ ﺑﺘﺪﺑﻴﺮ ﺍﻟﻬ&#= 65264;،ﻣﺪﺍﻡ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ&= #1548; ﮔﺎﻫﻰ ﮐُﻨﺪ ﻭ&#= 64404;ﺎﻫﻰ تُند ﺍﺳﺖ. ﻭ ﮔ= 5166;ﻫﻰ ﺗﮑﺎﻣلی ﻭ ﮔﺎ= 5259;ﻰ ﻗﻬﻘﺮﺍﺋی ﻮﺗ= 5212;ﻔﻴﻪ ﺍﻟﻬﻰ ﺍﺯ ﻫﻤﻪ = ﺍﻃﺮﺍﻑ ﻏﻴﺮ ﺳﺎﻟﻚ. ﻳﻌ= ﻨﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺩ&= #65197; ﺳﻠﻮﻙ،ﺑﺮﺣﺴA= 168; ﻗﺎﻧﻮﻥ ثاﺑﺘA= 264; ﻧﻴﺴﺖ. ﮐﻪ ﻋﻘﺐ= ﮔﺮﺩﻫﺎﺋﻰ ﻧﻴﺰ ﺩﺍﺭﺩ. ﻭﻟ= ﻰ ﭼﻮﻥ ﺗﺼﻔﻴﻪ ﺍ&= #65247;ﻬﻰ ﻣﻄﺮﺡ ﺍﺳﺖ،ﺩ= 5197; ﻇﺎﻫﺮ ﻋﻘﺐ ﮔﺮ&= #65193; ﺑﺎﺯ ﺭﺷﺪ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺟﺪﻳﺪ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﺍﮔﺮ ﺗﺼﻔﻴﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ،ﭼ&#= 65258; ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ&#= 1548;ﻭﻳﺎ ﻣﺎﺩﻩ ﮔﺮﺍﻳﺎ&#= 65253;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻨﮑﺮ ﺧﺪﺍ A= 211;ﻮﺭﺕ ﻧﻤﻰ ﮔﺮﻓﺖ،ﺁ= 5255;ﮕﺎﻩ ﺟﺎﻣﻌﻪ ﻟﺒﺮﻳ&#= 65200; ﺍﺯ ﻋﻨﺎﺻﺮ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﺎ ﻣﺮﮒ ﺯﻭﺩﺭس ﻭ &= #65183;ﻨﮕﻬﺎ ﻭ ﮐﺸﺘﺎﺭ ﻳﮑﺪ&= #65267;ﮕﺮ،ﺍﺭﻭﺍﺡ ﺁﻧﺎﻥ ﺩﺭ ﮐﺎﺭ&= #65251;ﺎﻫﺎ، ﺟﺒﺮﺍﻥ ﺣﻘﺎﺭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﺧﻮﺩ را &#= 65251;ﻴﮑﻨﻨﺪ. ﻭ ﮐﺎﻣﻠﺎﻥ ﻭ ﺷ= ﺎﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ، ﺩﺭ ﺳﻠ&#= 65262;ﻙ ﺑﺎ ﻫﺮ ﺷﺶ ﻭﻟﺎ= ﻳﺖ ﺍﻟﻬﻰ،ﺁﻧﮕﺎA= 257; ﺑﺎﺯﮔﺸﺖ ﻣﺠﺪ&#= 65193; ﺑﺎ ﻧﺴﺦ ﺑﺮﺗﺮ = ﺑﺸﺮﻯ ﻓﺼﻞ ﻧﻮﻉ ﺑﺮﺗ&= #65198;ﻯ ﺭﺍ ﺭﺍﻳﺞ ﺗﺮ ﺟ= ﺎﻣﻌﻪ ﻣﻴﮑﻨﺪ ﻭ ﻳﺎ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺩ،ﻧﻮﻉ ﺑﺮ= 5175;ﺮ ﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑ&= #65256;ﻨﺪ. ﺗﺎ ﺑﺎ ﻣﻬﺪﻯ ﻣ= ﻮﻋﻮﺩ ﺁﻏﺎﺯﮔﺮ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ، ﺑﺘﻮﺍ= 5255;ﻨﺪ ﺑﺘﺠﻠّﻰ ﺷﻬﻮ= 5193; ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ، ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ = ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﻌ= ﺪ ﺍﺯ ﺫﮐﺮ ﻗﻮﺍﻋ&= #65194; ﺗﻄﻮّﺭ ﻭ ﺗﮑﺎ&#= 65251;ﻞ ﺟﺰﻣﻰ ﭘﻴﺮﻭﺍ&#= 65253; ﻧﻔﻮﺫ ﻓﺮﻫﻨﮕ&#= 65264;، ﺑﺎﺯ ﻗﻮﺍﻋﺪ ﺟ&= #65200;ﻣﻰ ﻓﺮﺽ ﮐﺮﺩﻧﺪ. ﻭ= ﻫﺮ ﺗﻐﻴﻴﺮ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺭﺍ،ﻭﺍﺭﺩ ﺍﺯ &#= 65191;ﺎﺭﺝ ﺁﻥ ﺟﺎﻣﻌﻪ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﭼﻮﻥ ﺍﺯ ﺟﻮﺍﻣ&= #65226; ﭘﺎﺋﻴﻦ ﺗﺮ، ﻣ&#= 65166;ﻧﻨﺪ ﺃثر ﺍﺭﻭﭘﺎﺋA= 268;ﺎﻥ ﺩﺭ ﺍﻓﺮﻳﻘﺎ، &#= 65169;ﺎ ﻓﺼﻮﻝ ﺟﺪﻳﺪ ﻭ&= #65165;ﺻﻠﺎﻥ، ﮐﻪ ﺑﺼﻮﺭﺕ ﻣﺒ&= #65208;ّﺮﺍﻥ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍ&#= 65259;ﺐ،ﻭ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺮﺍﻯ ﺗﺒﻠﻴﻎ &= #65169;ﺠﻮﺍﻣﻊ ﺩﻳﮕﺮ ﻣﻴﺮﻭﻧ&#= 65194;. ﻭ ﻫﻤﻴﺸﻪ ﻳﻚ ﻣ= ﺤﺮﻙ ﻭ ﻫﺪﻑ ﻏﻴﺮ ﺩﻳ= ﻨﻰ،ﺑﻠﮑﻪ ﺳﻴﺎﺳﻰ ﻭ ﺍﺳﺘ&= #65228;ﻤﺎﺭﻯ ﺍﺯ ﻳﻚ ﻳﺎ ﭼﻨﺪ= ﮐﺸﻮﺭ ﻗﺪﺭﺗﻤﻨﺪ ﺩﺭ &= #64400;ﺎﺭ ﻣﺒﻠّﻐﺎﻥ ﺩﻳ= 5256;ﻰ ﻭ ﻣﺘﻔﮑّﺮﺍﻥ &#= 65165;ﺭﻭﭘﺎﺋﻰ، ﻭ ﻳﺎ ﺣﺘّﻰ ﺧﺪ&= #65251;ﺘﮕﺬﺍﺭﺍﻥ ﺑﺸﺮﻯ ﭼون ﺍﻃ= 5170;ّﺎﻯ ﺑﺪﻭﻥ ﻣﺮﺯ، ﻳ&#= 65166; ﺧﺒﺮﻧﮕﺎﺭﺍﻥ &#= 65169;ﺪﻭﻥ ﻣﺮﺯ، ﻭ ﮐﻤﮑﻬ&#= 65166;ﻯ ﻧﻈﺎﻣﻰ ﻭ ﺍﻗﺘ&= #65212;ﺎﺩﻯ ﺩﻭﻟﺘﻬﺎﻯ ﻗﺪ&#= 65197;ﺗﻤﻨﺪ،ﻭ ﻃﺎﻟﺐ ﺗﺴﻠّﻂ &#= 65261;ﻭﺳﻌﺖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻣﻄﺮﺡ ﻫﺴﺖ. ﻭ ﺑ= ;ﺪﻳﻦ ﺗﺮﺗﺐ ﻧﻄﻔﻪ ﺩ&= #65267;ﺮ ﺟﻮﺵ ﻓﺼﻞ ﺟﺪﻳ&= #65194; ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺟﺎﻣﻌﻪ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮ ﺭﺍ ﻣﻴﮑﺎﺭﻧﺪ. = ﺍﻣﺎ ﺍﺑﺘﮑﺎﺭﺍن ﻮ= 5165;ﻗﻌﻰ ﮐم اﺳﺖ،ﻣﮕﺮ A= 193;ﺭ ﺟﻮﺍﻣﻊ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺮﺗﺮ،ﮐﻪ ﺍﻓ= 5200;ﺍﻳﺶ ﺳﺮﻳﻌﺘﺮ ﻓﺼﻮ&#= 65245; ﺑﺮﺗﺮﻯ ﺭﺍ ﺍﺩ&= #65165;ﻣﻪ ﻣﻴﺪﻫﻨﺪ. ﺑﺎ ﺗ= ﮑﺎﻣﻠﺎﺕ ﻧﻮﻋﻰ،ﺳﺮﻋﺖ = 5175;ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﻭﺣﺘﻰ &= #65165;ﺭﺍﺩﻯ ﻭﻧﻴﻤﻪ ﺍﺭﺍﺩ&#= 65263; ﺑﻴﺸﺘﺮﻯ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ = ﺁﺭﻳﺎﺋﻰ ﺍﻳﻦ ﺳﺮﻋﺖ ﺗﮑ&= #65166;ﻣﻞ ﻓﺼﻮﻝ ﺑﻴﺸﺘﺮ &= #1576;وده ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﭘﻨﺞ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺧﻴﺮ. ﺍﻣﺎ ﺑﺎ= ﺯ ﺗﻤﺎﻡ ﻓﺼﻮﻝ ﻋ&= #65240;ﺐ ﻣﺎﻧﺪﻩ،ﺑﺮﺣA= 204;ﺐ ﻫﻤﺎﻥ ﻋﻘﺎﻳﺪ &= #65191;ﻮﺩ،ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65261; ﺑﺸﮑﻞ ﻃﺒﻴﻌﻰ &= #65175;ﺮ، ﺑﻔﺼﻮﻝ ﺑﺮﺗﺮ &= #65251;ﻴﺮﺳﻨﺪ. ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ &= #65165;ﻓﺮﺍﺩ ﺁﻥ ﻫﺮﻳﻚ ﮐﺎﺭ&= #65251;ﺎﻯ ﻧﻮﻋﻰ ﻧﺸﻮﻧﺪ. = ﻳﻌﻨﻰ (ﺑﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR= ><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﻳﻦ) ʋ= 69;ﺎﺷﻨﺪ،ﻭﻟﻰ( ﺑﺪ ﺩﻳﻦ) ﻧﺒﺎﺷ= ﻨﺪ. ﺍﮔﺮ(ﺑﻪ ﺩﻳﻨﻰ)= ﻳﺎ ﺳﻠﻮﻙ ﺍﻟﻬی ن= 583;ﺍﺭﻧﺪ. ﮔﺎﻫﻰ ﺭﻭﺡ ﺭﺳ&= #65268;ﺪﻩ ﺑﻨﻄﻔﻪ برحم ʌ= 67;ﻚ ﻣﺎﺩﺭ ﺁﻥ ﺟﺎﻣ&= #65228;ﻪ،ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﺯ ﺧﺎﺭﺝ = ﺁﻥ ﺟﺎﻣﻌﻪ ﺭﺳﻴﺪ&#= 65257; ﺑﺎﺷﺪ. ﮐﻪ ﮊﻧﺘ= ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺑﺮﺗ&#= 65198;ﻯ ﻭﺍﺭﺩ، ﻭ ﻣﺨﻠ&#= 65262;ﻁ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ،ﻓﺼﻞ ﺭﺍﻳﺞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻳﻚ ﺟﺎﻣﻌﻪ ﮔﺮ&= #65193;ﺩ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻳﻨﮑﻪ ﻋ= ﺎﺩﺍﺕ ﻣﺘﺸﺎﺑﻪ ﻗﺒﺎ&#= 65267;ﻞ ﺑﺪﻭﻯ،ﺣﺘﻤﺎ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍﺑﻄﻪ ﺗﺎʋ= 97;ﻳﺨﻰ ﺑﺎ ﻫم ﺪﺍﺷته = 575;ﻧﺪ. ﻭﻟی ﺒﺎ ﺑﻮﺩﻥ &= #65193;ﺭﻳﺎﻫﺎﻯ ﻭﺳﻴﻊ ﺑﻴﻦ ﺍﻳ&= #65254; ﻗﺒﺎﺋﻞ،ﺭﺍﺑA= 220;ﻪ ﻗﺒﺎﺋﻞ ﮐﻤﺘﺮ &= #65261; ﺑﻘﺎﻯ ﻫﺮ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺭﺍﻳج ﺪﺭ ﻫﺮﺟ&#= 65200;ﻳﺮﻩ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﺷ&= #65170;ﺎﻫﺘﻰ ﻫﺴت ﻮﺑﻴﺸﺘﺮ &#= 65251;ﻘﺎﻡ ﻓﺼﻞ ﻧﻮﻋﻰ ﺭﺍ&= #65267;ﺞ ﺩﺭﻳﻚ ﺟﺰﻳﺮﻩ&#= 1548; ﺑﺎﻋث ﺷﺒﺎﻫﺘ= 5264; ﺩﺭﻋﺎﺩﺍﺕ ﻏﺮ&#= 65267;ﺰﻯ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﺎﺯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺗ&= #65236;ﺎﻭﺗﻬﺎﺋﻰ ﻫﺴﺖ. ﮐﻪ ﻓﺼﻞ ﺟ= ;ﺪﻳﺪ ﺭﺍﻳﺠﻰ ﺭﺍ ﺩﺭ = ﻃﻮﻝ ﺯﻣﺎﻥ ﺩﺭﺍﺯ ﺑ&= #65262;ﺟﻮﺩ ﻣﻴﺂﻭﺭﻧﺪ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﻣﻤﮑﻦ ﺍﺳﺖ،ﺗ= 4401;ﻴﻴﻒ ﻭ ﻫﻢ ﺯﻳﺴﺘﻰ ﺑ= ﺎ ﻣﺤﻴﻂ ﺩﺭ ﺩﻭ ﻧ= ﻘﻄﻪ ﺩﻭﺭ ﺩﺳﺖ ﺷﺒﻴ&= #65258; ﺑﻬﻢ ﺑﺎﺷﺪ. ﭘس = ﻋﺎﺩﺍﺕ ﺁﻧﻬﺎ ﻳﮑﺴﺎن &#= 65252;ﻴﺒﺎﺷﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﻏ&= #65198;ﻳﺰﻩ ﺷﺒیه ﺒﻬﻢ، ﺩA= 197; ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺷ&= #65170;ﻴﻪ ﺑﻬﻢ ﺍﺳﺖ. ﮐﻪ ﻋ= ;ﺎﺩﺍﺕ ﺟﺰﺍﻳﺮ ﺍﺳﺘﺮ&#= 65165;ﻟﻴﺎ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻗﺒﺎﻳ= ;ﻞ ﺍﻓﺮﻳﻘﺎ ﺭﺍ ﺑ&= #65252;ﺎ ﻳﮑﺴﺎﻥ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ. ﺯﻳﺮﺍ ﺍﻳﻦ ﻋﺎ&= #65193;ﺍﺕ ﻭ ﻏﺮﺍﻳﺰ ﺻﻔﺎ&= #65173; ﻃﺒﻴﻌﻰ ﺩﺭ ﻫﺮ = ﻓﺼﻞ ﻧﻮﻋﻰ ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺩﺭ ﻣﮑ&#= 65166;ﺗﺐ ﻭ ﻣﺪﺍﺭس ﺗﺎﺭ&#= 65267;ﺨﻰ ﺍﺳﮑﻮﻟﺎﺳﺘﻴ= 5242;،ﺑﺎ ﻣﻠﺎﺣﻈﻪ ﻓﺮﻫ&#= 65256;ﮕﻬﺎﻯ ﺑﺪﺍﺋﻰ،ﺑﺠﺎA= 263; ﺗﻌﻤﻴﻢ ﻫﺎﻯ ﻣ&= #64401;ﺘﺐ ﺗﻄﻮﺭ ﻭ ﺗﮑﺎﻣ&= #65246;،ﻣﮑﺘﺐ ﻧﻔﻮﺫ ﻓﺮﻫﻨﮕ&#= 1740; ﺘﻮﺳﻌﻪ ﺑﻴﺸﺘ&#= 65198; ﻳﺎﻓﺖ. ﺑﺨﺼﻮﺹ = ﺍﻳﻨﮑﻪ ﻗﺒﺎﺋﻞ ﺑﺪﺍﺋ&#= 65264; ﺑﺮﺍﺣنی ﺍﻃﻠA= 166;ﻋﺎﺕ ﺍﺯ ﺭﻓﺘﺎﺭﻫﺎ&#= 65263; ﺧﻮﺩ ﻣﻴﺪﻫﻨﺪ. = ﻣﺎﻧﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺍ&= #65219;ﻔﺎﻝ ﻭ ﺑﻴﻤﺎﺭﺍن ﺮ&#= 65261;ﺍﻧﻰ ﮐﻪ ﮐﻤﺘﺮ ﻣﻘﺎ&= #65261;ﻣﺖ ﺩﺭﭘﺎﺳﺦ،ﻭﻳA= 166; ﻣﺨﻔﻰ ﮐﺎﺭﻯ ﺩ&= #65197; ﭘﺎﺳﺦ ﺩﺍﺩﻥ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﺍﺯ ﻣﺮﺣﻠﻪ ﺗ= ﺄﻣّﻞ ﭘﻴﺸﻴﻨﻰ ﻭ ﺩﺍ&= #65261;ﺭﻯ ﻗﺒﻞ ﺍﺯ ﺗﺠﺮﺑ&= #65258;،ﺑﻤﺮﺣﻠﻪ ﻋﻠﻤﻰ ﺗﺮ ﺭﺳﻴ&= #65194;ه ﻮﺍﻧﺘﻘﺎﺩﻯ ﮔ&#= 65198;ﺩﻳﺪﻧﺪ. ﺑﺎﻳﺪ ﺍﻓﺰﻭﺩ &= #64400;ﻪ ﺗﻄﻮﺭ ﻭ ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ ﺩﺭ ﺟﺴ&= #65250; ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ = ﻣﺮﺣﻠﻪ ﻫﻤﻴﺸﻪ ﻫﺴﺖ ﻭ = ﺷﺒﻴﻪ ﺑﻬﻢ،ﺩﺭ ﻫﻤﻪ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻭ ﺟﺎﻣﻌﻪ ﻫﺎ،&#= 65207;ﺒﻴﻪ ﻫﻤﺎﻥ ﺑﻮﺩﻩ ﮐ&= #65258; ﺩﺍﻭﺭﻳﻦ ﮔﻔت= 607; اﺳﺖ. ﻭﻟﻰ ﻫﻤﺮ&= #65165;ه ﺒﺎ ﺗﺪﺑﻴﺮ ﻣﺮ&= #65165;ﺗب اﻟﻬﻰ،ﻫﺪف ﺴʋ= 66;ﺯﺍﻥ ﺁﻳﻨﺪﻩ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ. ﻭﻧﻴﺰ ﻫﺪﺍﻳﺖ &= #64400;ﻠﺎﻣﻰ ﺍﻟﻬﻰ،ﺑﺎ ﺗﺪ= 5169;ﻴﺮ ﻭﻳﮋﻩ ﺍﻟﻬﻰ ﻭ = ﺗﮑﺎﻣﻞ ﻭﺗﻄﻮﺭ ﺗﻤﺪﻥ &= #65261; ﻓﺮﻫﻨﮓ ﻭ ﺣﺼﻮ&= #65245; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻭ ﺍﻓﮑﺎﺭ ﺑﺮﺗ&= #65198;،ﻭ ﺗﺤﻘﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﻧﻔﺮﺕ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻓ&= #64401;ﺎﺭ ﺑﺪﺍﺋﻰ ﺑﻨﺎﻡ &= #65175;ﻮﺣّﺶ ﻭﺧﺮﺍﻓﺎﺕ ﻭ ﺍ&= #65235;ﺴﺎنه اﻯ، ﮐﻪ ﺩﺭ ﺗﻤ&#= 65166;ﻡ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍ&#= 65259;ﺐ ﻫﺮﭼﻪ ﺗﺎﺭﻳﺨ&#= 65264; ﺗﺮ ﺑﻴﺸﺘﺮ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ . </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>( ﮐ᥷= 8;ﻭﺑﺮ)</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﻮﻳﺪ ﻋʌ= 52;ﻠﻴﺎﺕ ﺗﻤﺪﻥ ﺳﺎﺯﻯ ﻫ&= #65256;ﻮﺯ ﺑﺮﻣﺎ ﻣﺨﻔﻰ ﻣ&= #65166;ﻧﺪﻩ ﺍﺳﺖ. ﻭﺭﺍﺑﻄﻪ = ﺗﻤﺪﻧﻬﺎ ﺑﺎ ﻫﻢ ﺣﻠﻘﻪ ﮔ= ﻢ ﺷﺪه اﻯ ﺩﺍﺭﺩ. &= #65187;ﻠﻘﻪ ﻫﺎﻯ ﻣﻔﻘﻮﺩﻩ &= #65193;ﺭ ﻫﺮ ﺑﺮﺭﺳﻰ ﺗﺎ&= #65197;ﻳﺨﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ = ﺭﺍﺑﻄﻪ ﻫﺎ ﺑﺮﺣﺴﺐ ﺗﺪ&= #65169;ﻴﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﭼﻮﻥ ﺍﻳﻦ ﺗﺪﺑﻴﺮ ﺭ&= #65165; ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳ&#= 65250; ﻳﺎ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65268;ﻢ ﺻﺤﺒﺖ ﺍﺯ ﺣﻠﻘ&= #65258; ﻫﺎﻯ ﮔﻢ ﺷﺪﻩ ﻣ= ﻴﮑﻨﻴﻢ. ﻭﻟﻰ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺧﻂ ﺗﮑﺎﻣﻞ ﺍﺻ&= #65248;ﻰ ﺍﺭﻭﺍﺡ ﺗﻌﺎﻟ&#= 65264; ﻳﺎﻓﺘﻪ ﺳﻠﻮﮐ&#= 65264;،ﺩﺭ ﻓﺼﻮﻝ ﻭ ﺍﻧﻮﺍ&= #65225; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ، ﻫﻤﭽﻨﺎﻥ ﺑﺎﻫ&#= 65250; ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. = ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺩ&#= 65197; ﺍﻳﻦ ﻣﻴﺎﻥ ﻣﺪ&= #65165;ﻡ ﺗﺼﻔﻴﻪ ﻋﻘﻠﻰ &= #65261; ﺗﺼﻔﻴﻪ ﺟﺴﺪﻯ &= #65251;ﻌﺘﻘﺪﺍﻥ ﺁﻥ ﻣﻴﺸﻮﺩ. ﺍﻧ= ثرﻭﭘﻮﻟﻮﮊﻯ ﺑﺎ ﺗﺠﺎﺭﺏ ﺧﻮ&= #65193;،ﺩﻧﺒﺎﻝ ﺗﺮﮐﻴﺐ ﺍﻃﻠﺎ&#= 65227;ﺎﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺟﺘﻤﺎﻋ&= #65264; بشر ﻭﺑﺸﮑﻞ ﺍA= 255;ﺘﻘﺎﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﻋﻠﻢ ﺑﺮ ﺧﻠﺎﻑ ﻣﮑﺎ&= #65175;ﺐ ﺣﺘﻤﻰ ﺳﺎﻳﮑﻮ&#= 65247;ﻮﮊﻳﻚ ﻭ ﺑﻴﻮﻟﻮﮊﻳک تنها ﻧﻴﺮﻭﻫᥴ= 6;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻣؤثر A= 251;ﻴﺪﺍﻧﺪ،ﻭ ﻗﺎﺑﻞ ﺗﺒﺪﻳﻞ &= #65169;ﺪﻳﮕﺮﻯ ﻧﻴﺴﺘﻨﺪ. ﺍﮐث&#= 1585;ﻳّﺖ ﺑﺎ ﺭﻫﺒﺮ ﺯﻭﺭ&= #65251;ﻨﺪ ﻭ ﻧﻴﺮﻧﮓ ﺑﺎﺯ&= #1548;ﺑﺎ ﺗﻮﻃئه ها ئی ᥴ= 9;ﻨﺎﻡ ﺧﺪﺍ ﻭلی ﻨﻪ ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﻧﺠﺎﺕ ﺯﻭﺩﺗﺮ &= #65165;ﺯ ﺑﺸﺮﻳّﺖ ﻧﻮﻋ= 5264;،ﺗﺎ ﮐﻤﻚ ﺑﺪﺍﻥ ﻧﻤ&= #65166;ﻳﻨﺪ. ﺑﺎﻳﺪ ﺭﻭﺯﻯ ﺑ&= #65198;ﺳﺪ،ﮐﻪ ﻓﻮﺝ ﻓﻮﺝ ﺑﺴﻤ&= #65174; ﺧﺪﺍ ﺑﺮﻭﻧﺪ،= 5153;ﻧﻬﻢ ﺗﻨﻬﺎ ﺑﺎ ﺗﻌﺎ&= #65247;ﻰ ﺳﻄﺢ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﺗﮑﺎﻣﻞ ﺍﻓﺮﺍ&#= 65193; ﻭ ﺍﻧﺠﺎﻡ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ. ﺣﺘﻰ ﺍﺭ= ﻭﺍﺡ ﺃﺗﻢ ﻫﺎ ﻭﻭﻳﺮ&= #65261;ﺳﻬﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻪ ﺭﺳﺪ ﺑﮕA= 268;ﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﭼ&= #65256;ﺎﻥ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺣﻘﺎﻳﻖ ﻓﺮﻫﻨﮕﻰ ﻗﺎﺑ&#= 65246; ﺧﻠﻂ ﺑﺎ ﺣﻘﺎﻳ&= #65238; ﺳﺎﻳﮑﻮﻟﻮﮊﻯ &#= 65255;ﻴﺴﺖ، ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺩﻳﮕﺮ ﺣﻘﺎﻳﻖ ﻫﺴﺘﻨ&#= 65194;،ﻟﺬﺍ ﺭﻭﺍﻥ ﺷﻨﺎس ﻧ&#= 65252;ﻰ ﺗﻮﺍﻧﺪ ﭘﺪﻳﺪ&#= 65257; ﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ &= #65197;ﺍ ﺗﻔﺴﻴﺮ ﮐﻨﺪ. ﻫ= ﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻣﻌﻤﺎ&= #65197;ﻯ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻧ&#= 65268;ﺮﻭﻯ ﺟﺎﺫﺑﻪ ﺭﺍ ﺗﻔ&= #65204;ﻴﺮ ﮐﻨﺪ. ﻭﻟﻰ ﺍﺯ ﺁ= ;ﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺩﺭ &= #65207;ﺎﻗﻮﻝ ﻣﻴﮑﻨﺪ. ﻭ ﺑﺎ ﺗ= ;ﻔﺴﻴﺮ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65255;ﻪ ﻓﺮﻫﻨﮕﻰ، ﺗﻮ= 5193;ﻩ ﻋﻈﻴﻤﻰ ﺗﻐﻴﻴ&#= 65198; ﺷﺪﻩ ﺑﺎﻗﻰ ﻣﻴ&= #65252;ﺎﻧﺪ. ﻣﺎﻧﻨﺪ ﺍﻣﻮﺭ&#= 65263; ﮐﻪ ﺍﻧثوﻟﻮﮊA= 263; ﻭ ﻋﻠﻢ ﺳﻠﺎﻟﺎ&= #65173; ﻭ ﺍﺟﻨﺎس ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﮐﻪ ﺑﺪﺍﻥ ﺭﺳﻴﺪﮔ&#= 65264; ﻣﻴﮑﻨﺪ. اﺯ ﻧﮋ&= #65165;ﺩﻫﺎ ﻭ ﺍﻧﻮﺍﻉ ﻭ ﻓﺼ= ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ،ﮐ= 5258; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﻭﻟﺎﻳﺖ ﺯﻧﺪ&#= 65257; ﻫﺮ ﺯﻣﺎﻥ،ﺩﺭ &#= 65251;ﺮﺍﺗﺐ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺨﻠﻖ،ﻫﺮﻳﻚ ﺍﺯ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺍﻟﻬﻰ،ﻭ ﺭﻫﺒﺮﻯ ﻫﺮ ﮔﺮ&= #65261;ﻩ ﺁﻧﻬﺎ ﺩﺭ ﺻﺎﺣ&= #65168; ﺍﻟﺰﻣﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﺮﺑﻮﻃﻪ. ﮐﺴﻰ = ﮐﻪ ﻫﻤﻴﺸﻪ ﭼﻮﻥ ﺳ&= #65176;ﺎﺭﻩ ﺩﺭﺧﺖ ﮐﺮﻳﺴﻤ&#= 65206; ﺩﺭ ﺑﺎﻟﺎﺗﺮﻳ&#= 65254; ﻧﻘﻄﻪ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻧﻮﻋﻰ ﻗﺮﺍﺭ ﻣ&= #65268;ﮕﻴﺮﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻋﻠﻢ ﺍﻗﺘﺼﺎﺩ ﺟﺪﻳ&#= 65194; ﻧﻴﺰ ﻫﻤﻴﻦ ﺗﻐ&= #65268;ﻴﺮ ﭘﻴﺪﺍ ﺷﺪ. ﺗﺤﻮ= ﻝ ﻭ ﺗﻄﻮﺭ ﺗﮑﺎﻣ&= #65248;ﻰ ﺩﺭﻧﻈﺎﻣﻬﺎﻯ &#= 65165;ﻗﺘﺼﺎﺩﻯ، ﺭﻭﺵ ﺻﻨﻌﺘﻰ ﻗ&= #65194;ﻳﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭﺍﺳﺘﻨﺘᥴ= 6;ﺝ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻏ&#= 65268;ﺮ ﮐﺎﻣﻞ،ﻭﻓﺮﺿA= 268;ﻪ ﻫﺎﻯ ﮐﻠّﻰ ﺩﻟ&#= 65170;ﺨﻮﺍﻩ ﺳﻘﻮﻁ ﮐﺮﺩﻧﺪ. = ﻭ ﮐﺎﺭﺷﻨﺎﺳﺎﻥ &#= 65175;ﻤﺎﻡ ﻭﻗﺖ ﺍﻃﻠﺎﻋﺎ&#= 65173; ﻧﻮﻋﻰ ﻭ ﺗﻔﺼﻴ&= #65248;ﻰ ﺍﺯﺟﺎﻣﻌﻪ ﻣﻴ&#= 64405;ﻴﺮﻧﺪ. ﺭﻭﺷﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﺑﺮﺭﺳﻰ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ. ﺭﻭﺵ ﺗﺤﻠﻴﻞ ﺭ&= #65267;ﮑﺎﺭﺩﻯ ﮐﻪ ﻣﻨﺎﻓﻊ ﺳﻴ&= #65166;ﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺧ&= #65166;ﺹ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻭﺍ= ﺭﺩ ﻫﻨﻮﺯ ﺭﻭﺵ ﺟﺎ&= #65197;ﻯ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺍ= ;ﻳﻨﮕﻮﻧﻪ ﻧﻈﺮﻳّﺎﺕ ﺍﻗ= 5176;ﺼﺎﺩﻯ ﺷﺨﺼﻰ، ﺍﺯ ﻋﺎ&#= 65247;ﻢ ﻭﺍﻗﻊ ﺩﻭﺭ ﺷﺪ&= #1548;ﻭﻣﻔﺎﻫﻴﻢ ﺟﺪﻳﺪﻯ ﭘﻴش ﺁ&#= 65251;ﺪﻩ. ﻣﺎﻧﻨﺪ ﮐﻨﺘﺮ&#= 65245; ﺷﺮﮐﺘﻬﺎ ﺑﺮ ﺻ&= #65256;ﻌﺖ ﻭ ﺑﺎﻧﮑﻬﺎ ﺗﺼ&= #65262;ﺭ ﻣﻴﺸﺪ ﺟﺎﻣﻌﻪ &= #65169;ﺎﻭﺝ ﺭﺷﺪ ﺍﻗﺘﺼﺎﺩ&#= 65263; ﺧﻮﺩ ﺭﺳﻴﺪﻩ، &#= 65261; ﺗﻨﻬﺎ ﺑﺘﺤﻠﻴ&#= 65246; ﻣﻨﻄﻘﻰ ﻓﺮﺿﻴ&#= 65258; ﻫﺎ ﭘﺮﺩﺍﺧﺘﻨ&#= 65194;،ﻭﻣﻨﻄﻖ ﻣﺎﻟﻰ ﺍﺭﺍﺋﻪ &= #65193;ﺍﺩﻧﺪ. ﻭ ﺑﺮﺍﻯ ﺗﺤﮑّ&#= 65250; ﻧﻈﺮ ﺧﻮﺩ،ﺑﺮ= 5261;ﺍﻥ ﺷﻨﺎﺳﻰ ﻣُﺮﺩ= 5257; ﭘﻨﺎﻩ ﺑﺮﺩﻧﺪ. = ﻭ ﺑﺘﺤﻠﻴﻞ ﻗﻴﻤ&#= 65174; ﻭﻣﻨﻔﻌﺖ ﭘﺮﺩ&#= 65165;ﺧﺘﻨﺪ. ﻭ ﻋﻠﻢ ﺑﺮﺭﺳﻰ = ﭘﺪﻳﺪﻩ ﻫﺎ،ﺍﺯ ﻟﺤﺎﻅ &#= 65251;ﻘﺪﺍﺭ ﻫﺰﻳﻨﻪ ﺑﺎ ﺳﻮ&= #65193;،ﺑﺮﺍﻯ ﺗﻌﻴﻴﻦ ﻗﻴﻤﺖ&#= 1548;ﺩﺭﺑﺮﺁﻭﺭﺩ ﺭﻭش ﻘﺪﻳم اﻗA= 176;ﺼﺎﺩ ﺩﻭﺭ ﺍﺯ ﺳﻨّﺘ&#= 65260;ﺎﻯ ﺑﻮﺭﻭﮐﺮﺍﺳﻰ &#= 65261; ﺍﺟﺘﻤﺎﻋﻰ ﻭﺭ&#= 65261;ﻣﺎﻧﺘﻴﮑﻰ ﻭﺗﺎﺭﻳﺨﻰ ﺷﺎ&#= 65267;ﻊ ﮔﺮﺩﻳﺪ. ﺩﺭ ﺁﻟ= ﻤﺎﻥ ﻫﻤﭽﻨﺎﻥ ﻣﻘﺎ&#= 65261;ﻣﺖ ﻣﻴﺸﺪ،ﮐﻪ ﻣﮑ= 5176;ﺐ ﺟﻬﺎﻧﻰ ﺍﻗﺘﺼ&#= 65166;ﺩ ﺍﻧﮕﻠﻴﺴﻰ، ﻭ &#= 65251;ﮑﺘﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺃﺗﻤﻴﺴﻢ ﻓʋ= 98;ﺩﻯ، ﺗﺎ ﺑﮑاﺘﺐ ﺟﻤ&#= 65228;ﻰ ﺁﻟﻤﺎﻥ ﺗﻐﻴﻴ&#= 65198; ﺑﺪﻫﻨﺪ. ﺗﻄﻮﺭ = ﺭﻭﻣﺎﻧﺘﻴﮑﻰ ﻭ ﭘﻴﺪﺍﻳﺶ ﺍﻫ&= #65252;ﻴّﺖ ﺣﻘﻴﻘﺖ ﺗﺎﺭﻳ&#= 65192;ﻰ،ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﻧﻈﺎ&= #65251;ﻬﺎﻯ ﻣﻨﻄﻘﻰ ﻭﻋﻘﻠ&#= 65264;، ﺃثر ﺧﻮﺩ ﺭﺍ ﻧ&#= 65268;ﺰ ﺩﺭ ﺍﻗﺘﺼﺎﺩ ﮔ&= #65196;ﺍﺭﺩ. ﻭ ﻣﺘﻘﺪﻳﻦ ﺍﻟ&= #65252;ﺎﻧﻰ ﺍﺯﺍﻗﺘﺼﺎﺩ ﺳ&#= 65268;ﺎﺳﻰ ﺍﻧﮕﻠﻴس ﺍﺣﺴ= 5166;س ﮐﺮﺩﻧﺪ ﮐﻪ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻣﺠﺮﺩ ﺭﺍ ﺭﻫﺎ = ﮐﻨﻨﺪ،ﻭ ﺑﺠﻤﻊ ﺁﻭﺭﻯ ﺍ&= #65219;ﻠﺎﻋﺎﺕ ﺟﺰﺋﻰ ﺍﻗﺘﺼﺎ&#= 65193;ﻯ ﭘﺮﺩﺍﺧﺘﻨﺪ. ﻭ = ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎ ﭘﺎﻳﻪ ﻫﺎﻯ = ﻣﺨﺘﻠﻒ ﻓﻠﺴﻔﻪ ﺍﻗﺘﺼ&#= 65166;ﺩ ﻣﻌﻠﻮﻡ ﺷﺪ. ﺗﻄ= ﻮﺭ ﺗﮑﺎﻣﻞ ﺍﻗﺘﺼ&#= 65166;ﺩﻯ،ﺩﺭ ﺗﻤﺎﻡ ﺟﻮﺍﻧﺐ &= #65199;ﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ، ﺑﺎﻋ= 579; ﭘﻴﭽﻴﺪﮔﻰ ﻭ ﺗ&= #65232;ﻴﻴﺮ ﻭ ﺭﺷﺪ ﻣﻴﺒﺎﺷ&= #65194;. ﻭ ﺭﻓﻊ ﻳﻚ ﻧﻈﺎ= ﻡ ﻣﻨﻄﻘﻰ ثاﺑﺖ= 48;ﻣﺤﺎﻝ ﺍﺳﺖ ﮐﻪ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﻫﺮ ﻧﻈﺎﻡ ﻣﻨﻄ&= #65240;ﻰ ﺗﺮ،ﻓﺼﻮﻝ ﺧﺎ= 5209; ﻳﻚ ﺳﻄﺢ ﻋﻘﻞ ﻭ= ﻓﺼﻞ ﻧﻮﻋﻰ ﺍﺳﺖ. ﻭ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻃﻠﺴﻢ A= 175;ﮑﺎﻣﻞ ﺁﺯﺍﺩﻯ ﺑﺮﺍﻯ &= #65259;ﺮ ﮐﺎﺭ ﻭﻣﻨﺎﻓﻊ &= #65169;ﺎﺯﺭﮔﺎﻧﻰ،ʌ= 61; ﺑﮕﺮﺩﻥ ﺩﻭﻟﺖ &= #65165;ﻧﺪﺍﺧﺘﻦﻣﺴA= 166;ﺋﻞﺣﻔﻆﺭﻓﺎﻩ= ;ﻣﺮﺩﻡﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻤﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺩﺭ ﺗ&= #64401;ﺎﻣﻞ ﻗﺎﻧﻮﻥ ﻭ ﻋﻠﻮ&= #65249; ﺳﻴﺎﺳﻰ ﻧﻴﺰ ﭘ&= #65268;ﺶ ﺁﻣﺪ. ﺍﺯ ﻣﮑﺘﺐ= ﻣﻴﮑﺎﻧﻴﮑﻰ ﻣﺠﺮﺩ ﻭ ﺗﺤﻠﻴ&= #65246;، ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻣ&= #65188;ﺎﮐﻢ ﻫﺴﺖ. ﻭﻧﻴﺰ ﻣﮑ= ﺘﺐ ﺗﺌﻮﺭﻯ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻭ ﻣﺪﺍﺭس ﻓﻠﺴ&#= 65236;ﻰ ﭘﻴﺪﺍ ﺷﺪ. ﺣﻘﻮ= ﻕ ﺩﺍﻧﺎﻥ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﻗﺎﻧﻮﻥ ﻣﺼﻮﺑﻪ ﻣؤﺳﺴ= 5258; ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ. ﮐﻪ ﺑﺎ ﺗﺠﺮﺑﻪ = ﺑﺪﺳﺖ ﺁﻣﺪﻩ،ﻭ ﺑﺎﺯ &#= 65239;ﺎﺑﻞ ﺑﻬﺒﻮﺩ ﺍﺳﺖ. ﻭ= ﺗﺄﮐﻴﺪ ﺭﻭﻯ ﻫﺪﻓﻬﺎﻯ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺩﺍﺭﻧﺪ. ﻭﺍﺯ ﻣ= ؤﺳّﺴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺳﻴ&#= 65166;ﺳﻰ،ﻗﺎﻧﻮﻥ ﻧﻮﻳﺴﻰ ﺍﺯ ﺩﻳ&= #65194; ﻭﻇﻴﻔﻪ ﻗﺎﻧﻮ&#= 65253; ﻧﻮﻳﺴﻰ ﻣﻴﺸﻨ&#= 65166;ﺳﻨﺪ. ﻋﻠﻮﻡ ﺳﻴﺎﺳﻰ &= #65169;ﻴﺶ ﺍﺯ ﺍﻗﺘﺼﺎﺩ ﺩ&= #65197; ﺧﺪﻣﺖ ﮔﺮﻭﻫﻰ &= #65165;ﺳﺖ. ﺗﺤﻠﻴﻞ ﺍﻣﻮﺭ&#= 65211;ﻨﻌﺘﻰ ﻭ ﻧﻘﺪﻯ ﺑﺨﺎﻃ&= #65198; ﺗﻘﺪّس ﻧﺎﺳﻴA= 262;ﻧﺎﻟﻴﺴﺘﻰ ﺁﻥ ﻣﺸﮑﻞ ﺍﺳﺖ.= ﭼﻪ ﺑﺨﺎﻃﺮ ﺍﻳﻨﮑ&#= 65258; ﺩﻭﻟﺘﻰ ﺭﺍ ﻣﻨ&= #65166;ﻓﻰ ﺣﻘﻮﻕ ﺍﻓﺮﺍﺩ &= #65169;ﺪﺍﻧﻴﻢ،ﻳﺎ ﺩﻭﻟﺖ ﺭﺍ ﺳﻤﺒ&= #65262;ﻝ ﻣﻄﻠﻖ ﻭ ﺍﻟﻬﻰ.= ﮐﻪ ﺍﻳﺪﺁﻟﻴﺴﺘﻬ= 5166;ﻯ ﻫﻤﮕﻰ ﮔﻔته اA= 255;ﺪ. ﺩﻭﻟﺖ ﻫﺮﭼﻪ ﻗ&= #65166;ﺑﻞ ﺗﺤﻠﻴﻞ ﮔﺮﺩﺩ &= #64400;ﻮﭼﻚ ﻣﻴﺸﻮﺩ . ﻋﻠﻤﺎ= ﻯ ﺳﻴﺎﺳﺖ ﺍﺻﻄﻠ&#= 65166;ﺣﺎﺕ ﺳﻴﺎﺳﻰ ﻭﻣؤﺳ= 5204;ﺎﺕ ﺳﻴﺎﺳﻰ ﻭﻗﻮﺍ&#= 65255;ﻴﻦ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺪﻭﻥ= ; ﻭ ﻣﻨﻄﻘﻰ ﺗﻔﺴﻴ&#= 65198; ﮐﺮﺩه اﻧﺪ. ﻭ ﺑ&= #65268;ﺸﺘﺮ ﺑﺮﻭﺵ ﺗﺎﺭﻳﺨ&#= 65264; ﻭ ﺳﺘﺎﻳﺶ ﺭﻭﻣ&= #65166;ﻧﺘﻴﮑﻰ ﺍﻳﺪﺁﻟﻴﺴﺖ ﺩ&#= 65261;ﻟﺖ ﭘﺮﺩﺍﺧﺘﻨﺪ. ﺳ&= #64345;س ﺑﻨﻈﺮ ﺑﻴﻮﻟﻮ&#= 64394;ﻳﺴﺘﻬﺎﻯ ﺗﻄﻮﺭﻯ ﺗﻮﺟّ= 5258; ﮐﺮﺩﻧﺪ. ﻭ ﺑﺘﻄ= ﻮﺭ ﺳﻴﺎﺳﻰ ﻭ ﻗﺎﻧ&= #65262;ﻧﻰ ﻣﻌﺘﻘﺪ ﺷﺪﻧﺪ. = ﻭ ﺍﻳﻨﮑﻪ ﺍﻣﻮﺭ &= #65255;ﺴﺒﻰ ﺍﺳﺖ. ﻭ ﺍﺷﮑﺎﻝ= ﺳﻴﺎﺳﻰ ﺩﺍﺋﻢ ﺍﻟﺘﻐﻴ&#= 65268;ﺮ ﻭﺑﻌﻠّﺖ ﺟﻮﺋ= 5264; ﭘﺮﺩﺍﺧﺘﻨﺪ. ﺗ&= #65188;ﻠﻴﻞ ﺟﺮﻳﺎﻥ ﺍﻣﻮﺭ &= #65251;ؤﺳﺴﺎﺕ ﺳﻴﺎﺳﻰ ﺑﻘﺼﺪ &= #65183;ﺬﺏ ﺩﻣﮑﺮﺍﺗﻴﻚﺑ= 5192;ﺼﻮﺹ ﺍﺣﺰﺍﺏ ﻭﻣؤﺳ= 5204;ﺎﺕ ﺳﻴﺎﺳﻰ،ﺭﺍﻩ = 5175;ﺴﻠﻂ ﺍﺟﺘﻤﺎﻋﻰ ﺷﺪ. = ﻭﻋﻠﻢ ﺳﻴﺎﺳﺖ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﻰ ﻭ ﺍﻗﺘ&= #65212;ﺎﺩ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎ&= #65203;ﻰ ﻭ ﻋﻠﻮﻡ ﺍﻧﺴﺎ&= #65255;ﻰ ﻳﺎﻓﺖ. ﮐﻢ ﮐﻢ ﭘ= ;ﺮﺩﻩ ﺗﻘﺪﻳس ﮐﻨﺎﺭ &#= 65197;ﻓﺖ،ﻭ ﺗﺒﺪﻳﻞ ﺑﻨﺘﻴ&#= 65184;ﻪ ﻣﺒﺎﺭﺯﻩ ﮔﺮﻭ&#= 1607;ﻫﺎﻯ ﺳﻴﺎﺳﻰ ﺷﺪ. ﻭ ﺃ= ;ﺳﻴﺮ ﺑﺮﺧﻰ ﻣﻨﺎﻓﻊ &= #65165;ﻗﺘﺼﺎﺩﻯ ﮔﺮﺩﺪ. ﻭﮐﻢ ﮐﻢ= ﺗﻮﺟّﻪ به ﻔﻮﺭﻣﻮﻟﻬA= 166;ﻯ ﻣﻨﻄﻘﻰ ﺩﺭ ﺳﻴ&= #65166;ﺳﺖ ﮐﻨﺎﺭ ﮔﺬﺍﺭﺩ&#= 65257; ﺷﺪ. ﻣﺎﻧﻨﺪ ﻫﻤ= ﻪ ﺍﻣﻮﺭ ﺍﻧﺴﺎﻧ&#= 65264; ﺩﻳﮕﺮ. ﻫﺪﻑ ﺑﺮ= ﺭﺳﻰ ﻭﺿﻊ ﻓﻌﻠﻰ،ﻭ &#= 64344;ﻴﺸﻨﻬﺎﺩ ﺍﺻﻠﺎﺡ ﻭ ﺟﻤﻊ = ﺁﻭﺭﻯ ﺁﻣﺎﺭ،ﺑﺠﺎﻯ = 4344;ﻴﺶ ﺩﺍﻭﺭﻳﻬﺎ،ﻭ = 5165;ﺳﺘﻨﺘﺎﺟﻬﺎ᥾= 3; ﻋﻘﻠﻰ، ﺑﻤﺮﻭ= 5197; ﻗﺎﻧﻮﻥ ﻃﺒﻴﻌ&#= 65264; ﻭﺣﻘﻮﻕ ﻃﺒﻴﻌ&#= 65264;،ﻭﻣﺴﺄﻟﻪ ﺟﺪﺍﺋﻰ ﻗﻮﻩ ﭼ&= #65256;ﺪ ﮔﺎﻧﻪ ﮐﻨﺎﺭ ﮔ&= #65196;ﺍﺭﺩﻩ ﺷﺪ ﻭ ﺃﺻﻞ ﺣﺎﮐ= ﻤﻴّﺖ ﻣﻠّﻰ ﺳﺨﺖ ﻣﺤ&#= 64401;ﻮﻡ ﺷﺪ. ﭼﻴﺰﻯ ﮐﻪ ﻣ= ;ﺎﻧﻨﺪ ﻗﺪﺭﺕ ﺍﺟﺮﺍﺋ&#= 65264; ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻨ&= #65166;ﻓﻊ ﮔﺮﻭﻫﻰ ﻣﺨﺘﻠ&#= 65234;،ﻭﻗﺖ ﻣﻌﺎﻣﻠﻪ ﻭﺗﺮ&#= 65241; ﺁﺭﻣﺎﻧﻬﺎ. ﻭ ﺍ= ﻳﻦ ﻫﻤﻴﺸﻪ ﺻﻔﺖ ﺻ&= #65256;ﻌﺖ ﺳﻴﺎﺳﺖ ﺑﻮﺩﻩ &= #65261;ﻫﺴﺖ. ﻭ ﻓﮑﺮ ﺳﻴﺎﺳﻰ = ﺗﺒﺪﻳﻞ ﺑﮑﺎﺭ ﺟﻤﻌﻰ ﺷ&= #65194;ﻩ ﻭﺃﺗﻤﻴﺴﻢ ﺟﺎ&#= 65251;ﻌﻪ ﮐﻨﺎﺭ ﮔﺬﺍﺭﺩ&#= 65259;ﺸﺪﻩ ﺩﻳﮕﺮ ﺩﻭﻟﺖ ﺑ&= #65166; ﺍﻓﺮﺍﺩ ﻣﻌﺎﻣ&#= 65248;ﻬﺎﻯ ﻧﺪﺍﺭﺩ،ﺑﻠﮑA= 258; ﺑﺎ ﮔﺮﻭﻫﻬﺎ ﺑ&= #65194;ﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ. ﺍﻳﻦ ﻃ= 5170;ﻴﻌﻰ ﺍﺳﺖ، ﮐﻪ ﺍﺗّ= 5188;ﺎﺩ ﻏﻴﺮ ﻣﻘﺪّس ﺃ= 4400;ثرﻳّﺖ ﺟﺎﻫﻞ ﺭﻭﺯ،ﻭ &#= 65191;ﻮﺭﺩﻥ ﻳﮑﺪﻳﮕﺮ،ﻭﺑA= 166;ﻟﺄﺧﺮﻩ ﺃﺻﻞ ﺃﮐثرﻳّʋ= 74; ﺳﻴﺎﺳﻰ،ﺟﺎﻯ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑ= ﻨﺎﻡ ﺩﻣﮑﺮﺍﺳﻰ ﮔﺮ&#= 65235;ﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﮑﻮﻣﺘﻬﺎﻯ ﺩﻣﮑﺮﺍﺳﻰ ﻧﻴ&#= 65200; ﺑﺨﺎﻃﺮ ﺑﺤﺮﺍ&#= 65255;ﻬﺎﻯ ﺑﻴﻦ ﮔﺮﻭﻫﻬﺎ&#= 1548;ﺗﺤﺖ ﻓﺸﺎﺭ ﻗﺮﺍﺭﮔ&#= 65198;ﻓﺖ. ﻭﻣﻨﺠﺮ ﺑﻌﮑس &#= 65165;ﻟﻌﻤﻞ ﺷﺪ ﮐﻤﻮﻧﻴﺴﻢ &= #65261; ﻓﺎﺷﻴﺴﻢ،ﻫﻴ@= 379; ﺗﺮﺣّﻢ ﻭ ﺗﻮﺟ&#= 1617;ﻬﻰ ﺑﻤﻔﻬﻮﻡ ﺍﮐث= 585;ﻳّﺖ ﻧﮑﺮﺩﻧﺪ. ﺣﺘﻰ = ﺩﻣﮑﺮﺍﺗﻨﻬﺎ= 5263; ﻭﺍﻗﻌﻰ ﻧﻴﺰ،= 5169;ﻔﮑﺮ ﺍﺳﺘﺒﺪﺍﺩﻯ ﮐ&#= 65198;ﺩﻥ ﺩﻭﻟﺘﻬﺎ ﺍﻓﺘ&#= 65166;ﺩﻧﺪ. ﺗﺎ ﺭﺍﺣﺖ ﺑﭽﻨ&= #64403; ﺍﻳﻦ ﮔﺮﻭﻫﻬﺎ &= #65255;ﻴﻔﺘﻨﺪ. ﺑﺠﺎﻯ ﺣﺎﮐﻤﻴ&#= 1617;ﺖ ﻋﻘﻞ ﺳﻴﺎﺳﻰ ﻭ = ﻭﺳﺎﺋﻞ ﮐﺎﺭ ﺻﻮﺭﺕ ﮔﺮ&= #65235;ﺖ. ﻧﻴﺮﻭﻯ ﺭﻭﺍﻧ&#= 65264; ﺗﺒﻠﻴﻐﺎﺕ ﻗﺪ&#= 65197;ﺕ ﻧﻈﺎﻣﻰ،ﻭ ﺭﻫ= 5166; ﮐﺮﺩﻥ ﺗﺤﮑّﻢ &#= 65165;ﮐﺎﺩﻣﻴﻚ ﺳﻴﺎﺳﺖ ﻭﻣﻄﺎ&#= 65247;ﻌﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻗ&#= 65176;ﺼﺎﺩﻯ ﺭﻳﺎﺿﻰ ﺑﺮﺧﻰ &= #65259;ﻢ ﮐﻪ ﻭﺍﻗﻌﻴّﺖ &#= 65251;ﻴﮑﺎﻧﻴﮑﻰ ﺳﺨﺖ ﺩﺍﺷﺘﻨﺪ&#= 1548;ﻣﻮﺍﻓﻖ ﻣﺰﺍﺝ ﺟﺪﻳﺪ ﺑ&= #65262;ﺩ،ﻭ ﺑﺘﺤﻠﻴﻞ ﮔﺮﻭ&#= 65259;ﻬﺎﻯ ﻣﻤﺘﺎﺯ ﺷﺎﻳﺴ&#= 65176;ﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﺴﻠّﻂ ﺑ&= #65198; ﺩﻭﻟﺖ ﭘﺮﺩﺍﺧ&#= 65176;ﻨﺪ. ﺑﻌﺪ ﺍﺯ 1918</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style=3D'mso-bidi-la= nguage: FA'>ﺣﮑﻮﻣﺘﻬﺎﻯ ᥶= 7;ﺰﺑﻰ ﺩﺭ ﺗﻤﺎﻡ ﺩﻧﻴ&= #65166; ﺭﺍﻳﺞ ﺷﺪﻩ ﻮﺩ&= #1585; ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ &= #65255;ﻴﺰ ﺑﺎ ﺷﻨﺎﺧﺖ ﺍﺻ&= #65262;ﻟﺶ ﺭﺍﻩ ﺧﺮﻳﺪ ﻧﻈ&= #65198; ﺍﮐثرﻳّﺖ،ﻳﺎ= ; ﺧﻔﻪ ﮐﺮﺩﻥ ﺁﺭﺍدﻯ &#= 65235;ﺮﺩﻯ ﺭﺍ ﻣﻴﺴّﺮ ﮐﺮ&#= 65193;</span><span lang=3DAR-SA>. ﻭﻟﻰ ﻋﻤﻠﺎ &#= 65165;ﮐثرﻳّﺖ ﺗﺒﺪﻳﻞ ﺑﺎﺳﺘ&#= 65228;ﺪﺍﺩ ﻓﺮﺩﻯ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺑﺠﺰ ﺧﺸﻮﻧﺖ ﺑ&= #65198;ﺍﻯ ﺩﻭﺍﻡ ﺧﻮﺩ ﺭﺍ&= #65259;ﻰ ﻧﺪﺍﺭﺩ. ﺧﻄﺎﻫ&= #65166;ﻯ ﺍﻳﺪﺁﻟﻬﺎ ﻭ ﺁ&= #65199;ﻣﺎﻧﻬﺎﻯ ﺩﻣﮑﺮﺍﺗﻴﻚ ﻧ&#= 65166;ﺷﻰ،ﺍﺯ ﺷﮑﺴت کنترﻝ ᥶= 3;ﻤﻌﻰ،ﺑﺮ ﮔﺮﻭهﻫﺎﻯ ﻣﺘ= 5228;ﺪﺩ ﺍﻗﺘﺼﺎﺩی اﺳA= 174;. ﮐﻪ ﺩﺭﺍﻣﺮﻳﮑ&#= 65166; ﺑﻴﺸﺘﺮ ﻣﺤﺴﻮ&#= 1587; ﻤﻴﺸﻮﺩ. ﺯﻳﺮﺍ = ﺩﻣﮑﺮﺍﺳﻰ ﺻﻨﻌﺘﻰ ﺗﺄﻣﻴ&#= 65254; ﻧﺸﺪه ﻮﺍﺳﺘث= 05;اﺭﺍﻗﺘﺼﺎﺩﻯ&= #1548;ﺑﺠﺎﻯ ﺍﺳﺘﻌﻤﺎﺭ ﻭﺍ&#= 65203;ﺘثماﺭ ﻗﺒﻠﻰ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ. ﺁﺯﺍﺩﻯ ﺻ= ﻨﻌﺘﻰ ﻳﻌﻨﻰ، ﻫﺮﮔﺮ= 5261;ﻩﻫﺮﮐﺎﺭﻯﮐ᥽= 8;ﺑﺨﻮﺍﻫﺪﺑﮑﻨ&= #65256;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ ﺩﺭ ﻋﻠﻮﻡ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻧﻴﺎﺯ ﺑﺘﻌﻤﻴ&#= 65250; ﭘﻴﺪﺍ ﮐﺮﺩ. ﻋﻠ= ﻢ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳ&#= 65264; ﺍﻣﺮﻭﺯ ﻧﻴﺎﺯ &= #65169;ﺘﻌﻤﻴﻢ ﺩﺍﺭﺩ ﻣﻘﺮﺭﺍ&#= 65173; ﻭ ﺭﻭﺷﻬﺎ ﻭﻭﺳ&= #65166;ﺋﻞ ﻫﻤﻪ ﺍﺳﺘﺤﮑﺎ&#= 65249; ﻳﺎﻓته اﻧﺪ. ﺍ= 5169;ﻠﺎﻍ ﺑﻬﻤﮕﺎﻥ ﺍﺯ ﻧ&= #65176;ﺎﻳﺞ ﺗﺤﻘﻴﻘﺎﺕ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻨﮑﻪ ﻳﺎﺩﺁﻭﺭﻯ ﻧﻤ&#= 65166;ﻳﺪ،ﮐﻪ ﭼﻪ ﻣﺸﮑﻠﺎﺗﻰ &= #65259;ﺴﺖ. ﻭ ﺭﺍﻩ ﻧﻘﺪ ﺁﻧ= ﻬﺎ ﭼﻴﺴﺖ ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧ&#= 65264;،ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺩﺭ ﺧﻂ ﻣ= ﺴﺘﻘﻴﻢ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65248;ﺎﺵ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﻫﺪﻑ ﻋﻤﺪﻩ ﻭ ﺍ= ﺻﻠﻰ ﺑﻮﺩﻩ ﻭﻫﺴﺖ. ﻭ= ﺍﻟّﺎ ﻋﻠﻤﻰ ﮐﺮﺩﻥ،= 5165;ﻧﺤﺮﺍﻑ ﺩﺭ ﺗﻮﺳﻌﻪ ﻓﺴ&= #65166;ﺩ ﻭ ﻓﺎﺳﺪﺍﻥ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﮐﻤﻚ ﺩﺭ ﻣ= ;ﺒﺎﺭﺯﻩ ﺑﺎ ﺍﻓﮑﺎﺭ ﺗﺸ&= #65170;ثی ﻭﻣﻦ ﺩﺭﺁﻭﺭﺩ&#= 65263; ﻭﺗﻮﺟﻴﻬﻰ ﺍﻓ&#= 65198;ﺍﺩ ﻭ ﻋﻘﺎﻳﺪ ﮐﻬﻨ&= #65258;،ﻭ ﺁﻣﺎﺩﻩ ﮐﺮﺩﻥ &= #65199;ﻣﻴﻨﻪ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﻣ&= #65228;ﺮﻓﺖ ﺭﻭﺯﻯ ﮐﻪ ﺑﺸﺮ = ﺑﺨﻮﺍﻫﺪ ﻣﺸﮑﻠﺎﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭ ﺻﻨﻌﺘﻰ ﺧﻮﺩ&= #65197;ﺍ ﺣﻞ ﮐﻨﺪ،ﺑﺎﻳ= 5194; ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻃﺒﻴﻌﺖ ﻭﻭﺍﻗ&#= 65226; ﺑﮕﺬﺍﺭﺩ. ﻭ ﺑﺎ= ﻋﻘﻞ ﻋﻠﻤﻰ ﻓﮑﺮ ﮐﻨ&= #65194;. ﺷﻨﺎﺧﺖ ﻣﺸﮑﻠ&#= 65166;ﺕ ﻭﺭﺍﻩ ﺣﻞ ﻣﺸک&#= 1604;اﺕ ﻭ ﺗﺸﮑﻴﻠﺎﺕ ﻟ&= #65166;ﺯﻡ،ﻭ ﻣﻘﺮﺭﺍﺕ ﻭ ﻗﻮ&= #65165;ﻧﻴﻦ ﻭ ﻣﻌﻴﺎﺭﻫﺎ ﻭ = ﻫﺪﻓﻬﺎﻯ ﻣﺸﮑﻠﺎﺕ، ﻫﻤ= 4405;ﻰ ﺗﻨﻬﺎ ﺍﺧﺘﺼﺎ&#= 65209; ﺑﺎﻭﻟﻴﺎﻯ ﺧﺪ&#= 65165;ﻭﻧﺪ،ﺣﺘّﻰ ﻧﻪ ﻓﻠﺎﺳﻔﻪ ﻭ = ﺩﺍﻧﺸﻤﻨﺪﺍن ﺪﺍﺭﺩ. ﮐﻪ ﺑﺎﺯ= ﻳﭽﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺷﻬﺮﺕ ﻃﻠﺒﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻋﻠﻤﺎی ﻤﺘﺨﺼ= 589; ﺪﺭﺭﺷﺘﻪ ﺧﻮﺩ&#= 1548;ﺯﻳﺮ ﻧﻈﺮ ﺷﻮﺭﺍﻫﺎ&#= 65263; ﺭﻫﺒﺮﻯ،ﮐﻤﺴA= 268;ﻮﻧﻬﺎﻯ ﻓﻨّﻰ ﺗﺨﺼص هستند. ﻭ ﻫﺪﻑ A= 175;ﻨﻬﺎ ﺑﻬﺒﻮﺩ ﺯﻧﺪﮔ&#= 65264; ﻣﺎﺩﻯ،ﺗﺎ ﺣﺪ= 5261;ﺩ ﻭ ﺑﻤﻮﺍﺯﺍﺕ ﺍ&= #65199;ﺩﻳﺎﺩ ﻣﻌﺮﻓﻰ ﺍﺳﺖ. ﭘ= س ﺍﺯ ﻣﻌﺮﻓﺖ ﺍﻭ&= #65247;ﻴﻪ ﻫﺪف ﺴﻠﻮﻙ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ،ﻭﺍﻟّﺎ A= 203;وء ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65251;ﻌﺮﻓﺖ ﭘﻴﺶ ﻣﻴﺂﻳﺪ. ﺟ= ﺎﻣﻌﻪ ﺭﺍ ﻗﺎﻧﻮﻥ ﺑﺰ&= #65261;ﺭ ﺣﮑﻮﻣﺖ ﻧﻤﻰ ﮐ&= #65256;ﺪ،ﮐﻪ ﺭﻫﺒﺮﺍﻥ ﺑﻴﺪ&#= 65165;ﺭ ﺍﮐثرﻳّﺖ،ﻫﺮ= ;ﮐس ﺑﺴﻬﻢ ﺧﻮﺩ ﺑﺎ&= #65267;ﺪ ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳ&#= 65194;. ﻫﻨﻮﺯ ﺭﺍﻩ ﺩﺭ&= #65165;ﺯﻯ ﺑﺮﺍﻯ ﺁﺭﺯﻭﻯ &= #65155;ﮔﺴﺖ ﮐﻮﻧﺖ ﻣﺎﻧﺪﻩ&#= 1548;ﮐﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65264; ﺭﺍ ﺍﺳﺎﺳﻰ ﺩﻭ&= #65247;ت ﺒﻨﻤﺎﻳﺪ ﻋﻠﻢ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﺎﺟﺘﻤﺎ᥺= 7;ﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﺗﺰ&= #64400;ﻴﻪ ﺷﺪﻩ ﺩﺭﺳت اﺳ= 5174;، ﻧﻪ ﺍﺯ ﺍﻓﺮﺍﺩ = ﺗﺤﺖ ﻧﻔﻮﺫ ﮔﺮﻭهﻫ= 5166;ﻯ ﻣﺘﻨﻔّﺬ،ﻭ ﺑA= 166; ﻧﻔس ﺁﻟﻮﺩﻩ ﺧ&#= 65262;ﺩ،ﻋﻠﻢ ﻗﺎﻧﻊ ﮐﺮﺩﻥ ﻋ&= #65262;ﺍﻡ ﺑﺤﻘّﺎﻧﻴّﺖʋ= 87;ﻘﺎﻳﻖ ﻋﻠﻤﻰ ﺍﺳت ﻮﻧ&#= 65258; ﺧﺮﺍﻓﻰ. ﻭ ﻫﻨﻮ= ﺯ ﻋﻮﺍﻡ ﺗﺤﺖ ﺗﺄ&= #1579;یر ﺭﺟﺎﻝ ﻣﺬﻫﺒﻰ &= #65259;ﺴﺘﻨﺪ. ﻭ ﺍﻳﺠﺎﺩ ﻫﻢ ﺁ= ﻫﻨﮕﻰ ﺑﻴﻦ ﺳﻴﺎﺳﺖ ﻭ = ﺃﮐثرﻳّﺖ ﻭ ﺭﻫﺒﺮﺍﻥ ﻣﺬ&= #65259;ﺒﻰ ﻫﻨﻮﺯ ﺑﺠﺎﺋﻰ &= #65255;ﺮﺳﻴﺪﻩ. ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ &= #65193;ﺭ ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﻣؤﺳﺴﺎﺕ، ﻧﻪ = 5187;ﮑﻮﻣﺖ ﮐﺮﺩﻥ ﺁﻧﻬﺎ ﺑ&= #65198; ﻣؤﺳﺴﺎﺕ ﺭﺍﻩ &#= 65187;ﻞ ﺍﺳﺖ،ﻭ ﻧﻪ ﻋﻠ&#= 65252;ﺎ ﻭﻓﻠﺎﺳﻔﻪ ﻭ ﺭ&= #65183;ﺎﻝ ﻣﺬﻫﺒﻰ ﻭ ﺳﺮﻣ&= #65166;ﻳﻪ ﺩﺍﺭﺍﻥ ﻭ ﺃﮐث&#= 1585;ﻳﺖ ﻭ ﻏﻴﺮﻩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺎ ﺍﻳﻨﺠﺎ ﺍﻧﺪک= 740; اﺯ ﺗﺤﻮﻟﺎﺕ ﮔ&#= 65196;ﺷﺘﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ = ﻣﻄﺮﺡ ﺷﺪ،ﻭﻟﻰ ﺟﻨﺒ= 5258; ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﻧ&= #65268;ﺰﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﻣﻄﺮﺡ ﮔﺮﺩﻧﺪ. = ﺗﮑﺎﻣﻞ ﺍﮔﺮ ﺩﺭ ﻫﻤﻪ ﺍ= ﻣﻮﺭ ﺑﺎﺷﺪ،ﺩﺭ ﺩﻳ= 5254; ﻫﻢ ﻣﻄﺮﺡ ﺷﺪﻩ = ﺍﺳﺖ. ﺩﺭ ﺩﻳﻦ ﺭﺳﻤﻰ = ﻭ ﺍﺳﻤﻰ ﻣﺸﺮﮐﺎ&#= 65255;ﻪ ﺑﻮﺩﻥ، ﻭ ﻳﺎ ﺍ&= #65199; ﺩﻳﻦ ﺣﻘﻴﻘﻰ ﻭ = ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮک اﻟﻬ= 5264;،که ﺪﺭﻣﻘﺎﻟﺎت ﺪ= 5267;ﮕﺮﻯ ﻣﻄﺮﺡ ﮐﺮﺩه ا= 5249; ﺑﺎﺯ ﺧﻮﺍﻫﻢ ﮐ&= #65198;ﺩ. ﺑﺎﻣﻴﺪ ﺗﻮﺟّ= 5258; ﺧﻮﺍﻧﻨﺪﻩ ﺑﻨ&#= 65240;ﺶ ﻣﻌﺎﻳﺐ ﺍﻣﻮﺭ &= #65251;ﺎﺩﻯ ﻭ ﺑﺸﺮﻯ، ﻧﺴﺒ&#= 65174; ﺑﻬﺪﻑ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﺍﺭﻭﺍ&#= 65185;،ﻭ ﺭﺳﺎﻧﺪﻥ ﺁﻧﻬ&#= 65166; ﺑﻨﻮﻉ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﻮ= ;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﻭ ﻟﺰﻭ&= #65251;ﻰ ﻫﻢ ﻧﺪﺍﺭﺩ، ﮐ&#= 65258; ﻫﻤﻪ ﻋﻠﻮﻡ ﺭﺍ = ﺩﻗﻴﻘﺎ ﻣﻄﺎﻟﻌﻪ ﮐﻨﻴ&#= 65250;. ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ&= #65187;ﺪّﻯ کافی ﺗﻮﻗّﻒ ᥽= 5;ﻤﺎﺋﻴﻢ،ﮐﻪ ﺭﺍﻩ ﺩﺭﺳﺖ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺎﻭﺭ ﮐﻨﻴﻢ. ﻭ ﺩﺳﺖ ﺍ= ;ﺯ ﻫﺮ ﻭﻗﺖ ﮐﺸﻰ ﻭ= ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﺑﺮﺩﺍﺭﻡ &= #65175;ﺎ ﺧﺪﺍوند ﺑﺮﺍʌ= 63; ﻫﺮ ﮐس ﭼﻪ ﺑﺨﻮﺍﻫ&#= 65194;. ﻭ ﺧﻮﺩ ﺍﻧﺴﺎﻥ = ﺑﺮﺍﻯ ﺧﻮﺩ ﭼﻪ ﺍﻧﺘﺨ&= #65166;ﺏ ﮐﻨﺪ. ﺑﻬﺸﺖ ﻧﻮ= ﻋﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺗﻮﻟﺪ ﺑA= 260;ﺘﺮ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ،&#= 65261; ﻳﺎ ﺟﻬﻨّﻢ ﻗﻬ&#= 65240;ﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﭘس ﺍﺯﻣﺮﮒ،ﺑA= 198;ﺍﻯ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺣ&= #65240;ﻴﺮ ﮐﺎﺭﻣﺎﺋﻰ،ﻭ = 5251;ﺠﺮﻡ ﮔﺎﺭﻣﻪ ﺷﺪﻩ ﺑ&= #65184;ﻬﻨّﻢ ﺟﻬﺎﻥ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253; ﻟﻔﻆ ﻳﻮﻧﺎﻧﻰ &= #65175;ﺮﺟﻤﻪ ﺍﻭﻝ ﺗﻮﺭﺍﺕ، &#= 64400;ﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﻋﺒ&= #65198;ﻯ ﻭ ﮐﺎﺭﺑﺮﺩﻫﺎ&#= 65263; ﺍﺳﻠﺎﻣﻰ ﻭﻋﺮ&#= 65169;ﻰ ﻧﻴﺰ ﺑﮑﺎﺭ ﺭﻓ&= #65174;. ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎﻗﻬﻘﺮﺍ᥾= 3;ﻧﻮﻋﻰﺳﺮﻧﻮﺷ&= #65174;ﻫﻤﮕﺎن-اﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span><o:= p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><o:p> </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA><o:p> </o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM110><span dir=3DLTR>M110</span></a></p> <span style=3D'mso-bookmark:M110'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DFA style=3D'mso-bidi-language:FA'>فی= 04;یا یا عشق و دوستی و سمپاتی</span></b><span lang=3DFA style=3D'mso-bidi-language:FA'> </span><span dir=3DLTR><br style=3D'mso-spe= cial-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﺍﮊﻩ ﺩﻳﮕﺮﻯ ﺍﺯ ﻋﺸ&= #65238; ﻭﻣﺤﺒّﺖ ﻭ ﺃﮔ&#= 65166;ﭘﻪ،ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﻣﺮﺩ&#= 65249; ﻏﻴﺮ ﺳﺎﻟﻚ ﺁﻧ&= #65198;ﺍ ﺗﻨﻬﺎ ﺩﻭﺳﺘﻰ &= #65251;ﺠﺮّﺩ، ﻭ ﺣﺪّ ﺃﮐثر ﺻ= 5236;ﺎﻯ ﺩﺭ ﺭﻭﺍﺑﻂ ﺁﺯ&= #65165;ﺩ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548; ﻫﻤﺎﻥ ﺻﺪﺍﻗﺖ &= #65193;ﺭ ﺍﻓﮑﺎﺭ ﻭﮔﻔﺘ&#= 65166;ﺭ ﻭ ﮐﺮﺩﺍﺭ،ﮐﻪ &#= 65255;ﺰﺩ ﺁﻧﺎﻥ ﺑﺪﺭﺟﻪ &= #65227;ﺸﻖ ﺍﻟﻬﻰ ﻧﻤﻴﺮﺳ&#= 65194;. ﮔﺮﭼﻪ ﺑﻤﻌﻨﻰ &= #65175;ﺄﻟّﻒ ﻭﺍﻟﻔﺖ ﻭﻣﻮﺩ&#= 65173; ﻭ ﺗﺠﺎﻧس ﻭﻫﻢ &= #65203;ﻨﺨﻴّﺖ ﻣﻴﺪﺍﻧﻨﺪ ﻭﻟ&#= 65264; ﻋﺸﻖ ﺟﻨﺴﻰ ﻣﺒ&= #65166;ﺩﻟﻪ ﻧﻔﺴﺎﻧﻰ ﺩﺭ ﻫ&= #65252;ﮑﺎﺭﻯ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65199; ﺧﻮﺩﺧﻮﺍﻫﻰ ﺣ&#= 65268;ﻮﺍنی اﺳﺖ. ﻭﻟﻰ ﻋﺸﻖ = ﺑﺎﻳﺪ ﺑﺪﺭﺟﻪ ﻓﺪﺍﮐ&#= 65166;ﺭﻯ ﺑﺮﺳﺪ، ﺑﺨﺼﻮ= 5209; ﺩﺭ ﻋﺸﻖ ﺑﺎ ﺭﺳ= ﻴﺪﻩ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ. ﮐﻪ ﺳﺎﻟﻚ= ﺗﻨﻬﺎ ﺍﻧﺘﻈﺎﺭ ﺩﺭﻳ&#= 65166;ﻓت اﻭﺭﺍ ﺍﺯ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻋ= ﺸﻖ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻔﻰ ﺧﺪﺍﻭﻧﺪ ﻋﺸﻖ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﻫﺮ ﺣﻤﺪ= ; ﻭ ﭘﺮﺳﺘﺶ ﺩﺭ ﺗﻮ&= #65203;ّل عباﺩﻯ،ﺍﺯ ﭘ᥾= 8;ﺮﺍﻟﻬﻰ ﻭﺩﺭﺧﻮﺍﺳت اA= 199; ﺍﻭ ﺑﺎﺷﺪ، ﻫﻤ&#= 65166;ﻥ ﺩﺭﺧﻮﺍﺳﺖ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭالاّ ﻫA= 268;ﭻ ﻋﺒﺎﺩﺗﻰ ﺑﺨﺪ&#= 65165;ﻭﻧﺪ ﻭﺁﺳﻤﺎﻥ ﻧﻤﻴ&#= 65198;ﺳﺪ،ﮐﻪ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ &= #65193;ﻋﺎ ﺑﺼﻮﺭﺕ ﺩﻋﺎ ﮐ&= #65256;ﻨﺪﻩ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﻰ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ،ﮐﻪ ﺑﮑﻤﺮﺵ ﺯﺩﻩ ﻣ&= #65268;ﺸﻮﺩ. ﺯﻳﺮﺍ ﺷﺮﻙ ﻭ ﻗ= ﻬﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩ ﻧﻤﻮﺩﻩ،= 5261;ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺪﺍﻥ = ﻧﺴﺦ ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ ﺩﻭﭼﺎﺭ ﻣﻴﮕﺮ&#= 65193;ﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻧﺰ= ﺩ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻓ&#= 65268;ﻠﻴﺎ ﺑﺎ ﻋﺸﻖ، ﻧﺰﺩ&#= 65267;ﮑﺘﺮ ﺑﺨﺪﺍ نسبت به= ; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ ﺑﻮﺩ. ﺯﻳ= ﺮﺍ ﻓﻴﻠﻴﺎ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ،ﺍﮔﺮ ﺳﺎﻟﻚ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﻴﻠﺴ= ;ﻮﻑ ﺻﻮﻓﻰ ﺩﻭﺳﺘﺎ&#= 65197; ﻣﻌﺮﻓت ﺸﻬﻮﺩ= 5263;، ﻭ ﮐﺸﺶ ﺑﺮﺍﻯ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ. ﮐﻪ ﺑﺘﺠﻠ= ّﻰ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ&#= 65263; ﺑﺮﺳﺪ. ﺍﻳﻦ ﺍﻓ= ﻠﺎﻃﻮﻥ ﭘﻴﺎﻣﺒﺮ ﻭﻋﺎ&#= 65197;ﻑ ﺑﻮﺩ،ﮐﻪ ﻓﻴﻠ= 5268;ﺎ ﻭ ﺩﻭﺳﺘﻰ ﺭﺍ ﺗ= ﻨﻬﺎ ﺗﺠﺎﻧس ﻭﻫﻢ ﺳ&#= 65256;ﺨﻴّﺖ ﺑﻴﻦ ﺩﻭ ﭼﻴﺰ ﻭ= ﺩﻭ ﮐس ﻧﻤﻴﺪﺍﻧﺴ= 5174;. ﭼﻪ ﺭﺳﺪ ﺑﺘﺠﺎ&= #65195;ﺏ ﺍﺿﺪﺍﺩ،ﮐﻪ ﻫ= 5252;ﺪﻳﮕﺮ ﺭﺍ ﺑﺮﺍﻯ ﺗﮑﻤ&= #65268;ﻞ ﻭﺟﻮﺩ ﺧﻮﺩ ﻣﻴ&= #65198;ﺑﺎﻳﻨﺪ. ﺑﻠﮑﻪ ﻗﺒﻠﺎ ﻓ&= #65268;ﻠﻴﺎ ﺭﺍ ﻣﺮﺑﻮﻁ ﺑﻤ&= #65188;ﺒﻮﺏ ﺑﺮﺗﺮ ﻣﻴﺪﺍﻧ&#= 65204;ﺖ،ﻭ ﺁﻧﺮﺍ ﺗﻨﻬﺎ ﺭ&= #65165;ﺑﻄﻪ ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ &= #65251;ﻴﮕﻔﺖ. ﮐﻪ ﺑﻴﻦ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﻫﺴﺖ. ﮐﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻴﻦ ﺳﺎﻟ= ﻚ ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣ= ﻴﺒﺎﺷﺪ. ﺑﻨﻈﺮ ﺍﻓﻠﺎﻃ&#= 65262;ﻥ ﺩﻭﺳﺘﻰ ﺭﺍﺑﻄ&#= 65258; ﺍﺧﻠﺎﻗﻰ ﻭ ﻋﻠ&= #65166;ﻗﻪ ﺭﻭﺣﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ،ﺩﺭ ﻋﺸ= 5238; ﻭﺍﺣﺪﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﮐﻪ ﺑﺎﻋث ﺍﻟﻔﺖ ﺩ&#= 65247;ﻬﺎ ﻣﻴﺸﻮﺩ. ﻭ ﺍﻳﻦ= ﻫﻤﺎﻧﻰ ﻳﺎﻓﺘﻦ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﻳﺶ، ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﻢ ﻣﻘﺎﻣﻰ ﺷﻬﻮﺩ&#= 65263; ﺍﻭﺭﺍ ﻣﻴﻴﺎﺑ&#= 65194;. ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﺍ&= #65267;ﻦ ﺍﺣﺴﺎس ﺩﻭﺳﺘ= 5264; ﻭ ﻓﻴﻠﻴﺎ ﻭ ﻋﺸ= ﻖ ﺍﻟﻬﻰ ﻭ ﺃﮔﺎﭘ&= #65258; ﺭﺍ،ﻟﺎﺯﻣﻪ ﺑ= 5256;ﺎﻯ ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﺧﻮﺩ ﻣﻴﺪﺍﻧﺴ&#= 65174; ﺍﻟﺒﺘﻪ ﻣﺪﻳﻨ&#= 65258; ﻓﺎﺿﻠﻪ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ، ﻫﻤﺎﻥ ﺟﻬﺎﻥ ﻋ&= #65240;ﻠﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺷ= ﻬﻮﺩﻯ ﻭ ﺗﻘﺮﺏ ﺍﻟﻬﻰ = ﺍﻭ،ﺩﺭ ﺣﺪّ ﺷﻬﻮﺩ ﻧﻮ&#= 65197; ﻣﺮﺗﻀﻮﻯ ﭼﻬﺎ&#= 65197;ﻡ ﮐﻪ ﺯﺭﺩﺷﺖ ﮐﺎ&= #65207;ﻒ ﺁﻥ ﺑﻮﺩ. ﻭﻟﻰ ﻣ= ;ﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ ﻣﺴﻴﺢ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺳﺖ ﮐﻪ ﺑﻔﻀﻴ&= #65248;ت ﻤﻘﺎﻡ،ﻭ ﺑﺎﻟ= 5166;ﺋﻰ ﻣﺮﺗله ﺸﻬﻮﺩA= 263; ﭘﻨﺠﻢ ﻧﻮﺭﻣﺼ&#= 65220;ﻔﻮی ﺮﺳﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺑﺎﺯ ﻣﺤﻤﺪ ﺑﻮ&= #65193; ﮐﻪ ﻣﺪﻳﻨﻪ ﻓﺎ&= #65215;ﻠﻪ ﺍﻭ ﻳﻌﻨﻰ ﺑﻤﻘ&= #65166;ﻡ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﺑﺎﻟﺎﺗﺮ،ﺩﺭA= 187;ﺪّ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65262;ﺩ. ﻭ ﻣﺪﻳﻨﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65235;ﺎﺿﻠﻪ ﺑﻨﺎﻯ ﻳﻚ ﺷﻬﺮ = ﻳﺎ ﻣﮑﺘﺐ ﻓﮑﺮﻯ ﻧ&= #65268;ﺴﺖ،ﺑﻠﮑﻪ ﺗﻤﺪﻧﻰ ﺩﻳنی = 5204;ﻠﻮﮐﻰ ﻭ ﻣﻘﺎﻡ ﺗﺮﺑﻴ&= #65176;ﻰ ﻧﻴﮑﻮﺗﺮ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻓﻀ= ﻴﻠﺖ ﺑﺮﺗﺮﻯ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺍﺳﺖ&= #1548;ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ &= #65251;ﺮﺍﺗﺐ ﻋﻘﻠﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﺻﻔﺎﺗﻰ ﺑﺎﻟ&= #65166;ﺗﺮ ﻣﻴﺮﺳﺪ. ﻭ ﺍﻟّ&= #65166; ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﺍﻓﻠﺎﻃﻮﻥ،ﮐA= 258; ﻫﺮ ﻓﻴﻠﺴﻮﻑ ﻭ = ﭘﻴﺎﻣﺒﺮﻯ ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻰ = ﻋﺎﺩﻯ، ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65227;ﻘﻠﻰ ﺧﻮﺩ،ﻳﻚ ﺳﻴﺴ= 5176;ﻢ ﻣﻨﺎﺳﺐ ﻭ ﺩﻭﺳ&= #65176;ﻰ ﺭﺍ ﺑﺮﺍﻯ ﺟﺎﻣ&= #65228;ﻪ ﺧﻮﺩ ﺑﻬﺘﺮ ﻣﻴ&= #65194;ﺍﻧﺪ،ﺣﺘﻰ ﺍﮔﺮ ﻧﺴﺒﻰ ﺑﺎ&= #65207;ﺪ، ﻭﺍﻳﺪﺁﻝ ﻭﻣﻄ&#= 65248;ﻖ ﻧﻴﺴﺖ. ﻭﺩﻭﺳﺘ&= #65264; ﺁﻥ ﺑﺎﺯ ﻧﺴبی اﺳﺖ. ﻭﻟﻰ ﻣﺪﻳ&= #65170;ﻨﻪ ﻓﺎﺿﻠﻪ ﺍﻟﻬﻰ&#= 1548;ﻳﺎ ﺷﻬﺮ ﻭ ﺧﺎﻧﻘﺎ&= #65257; ﻭﻭﻟﺎﻳﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺳﺎﻟﻚ ﻭ ﭘﻴﺮ ﺍ= ﻟﻬﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺩﺭ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ، ﺑ&#= 65198;ﺗﺮﻳﻦ ﻣﺪﻳﻨﻪ ﻭﺭﻭﺵ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﺯ&= #65255;ﺪﮔﻰ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺭﺍ ﺍﺭﺍﺋﻪ ﻣﻴ&= #65194;ﻫﺪ،ﮐﻪ ﺟﺎمعه ﻓﻮﻕ ﺑA= 208;ﺮﻯ ﺭﺍ ﺗﺸﮑﻴﻞ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺩ. ﮐﻪ ﺑﺎﺯ ﻫ= ;ﻤﭽﻨﺎﻥ ﻣﻄﻠﻖ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>ﺍﻣﺎ ﺍ&#= 65197;ﺳﻄﻮ ﻓﻴﻠﺴﻮﻑ ﻣﻨﻄ&#= 65240;ﻰ ﻭ ﻣﺎﺩﻩ ﮔﺮﺍ،&#= 64400;ﻪ ﺳﻌﻰ ﺩﺍﺭﺩ ﻫﻤ&= #65258; ﻭﺍﮊﮔﺎﻥ ﺭﺍ ﺗ&= #65184;ﺪﻳﺪ ﻣﻌﻨﻰ</span><span dir=3DLTR></span><span lang=3D= FA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻤ= ;ﺎﻳﺪ ﻭ ﺣﺪﻭﺩﻯ ﺑﺮﺍ&= #65263; ﻫﺮ ﻟﻔﻈﻰ ﻟﺎﺯ&= #65249; ﻣﻴﺪﺍﻧﺪ،ﺗﺎ = 5165;ﻟﻔﺎﻅ ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﺑ&= #65166;ﻫﻢ ﺍﺧﺘﻠﺎﻁ ﭘﻴﺪ&#= 65165; ﻧﮑﻨﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﻭﺍﮊﮔﺎﻥ ﻋﺸﻖ &= #65261; ﺃﮔﺎﭘﻪ ﻭ ﻓﻴﻠ&= #65268;ﺎ ﻭﻣﺤﺒّﺖ ﻭ ﺩﻭ&#= 65203;ﺘﻰ ﻭﺑﺮﺍﺩﺭﻯ ﺍﻧ&#= 65204;ﺎﻧﻰ،ﮐﻪ ﺍﮔﺮ ﺑﺮﺩﺍﺷﺖ &= #65203;ﻠﻮﮐﻰ ﺍﺯ ﺍﻟﻔﺎﻅ ﻧﺸ&= #65262;ﺩ،ﻣﻔﻬﻮﻣﻬʋ= 66;ﻯ ﻣﺘﺸﺎبه ﺪﺍﺭA= 255;ﺪ. ﮐﻪ ﺑﺎﻋث ﺷُﺒ= 5260;ﻪ ﻭ ﺍﺷﺘﺒﺎﻩ ﺍﻧ&= #65204;ﺎﻥ ﻣﺘﻔﮑّﺮ ﺷﻨﻮ= 5255;ﺪﻩ ﻭﺧﻮﺍﻧﻨﺪﻩ ﺍ&#= 65261; ﻣﻴﺸﻮﺩ. ﺍﺭﺳﻄ&= #65262; ﻓﻴﻠﻴﺎ ﺭﺍ ﻣﺤ&= #65194;ﻭﺩ ﺑﺎﻧﻮﺍﻉ ﺭﻭﺍ&#= 65169;ﻂ ﺁﻥ ﺑﺎ ﻓﻀﻴﻠﺖ = ﻣﻴﺪﺍﻧﺴﺖ. ﮐﻪ ﺧﻮﺩ ﻓﻀﻴﻠ&= #65174; ﺑﺎﺯ ﻣﺮﺍﺗﺒﻰ &= #65165;ﺯ ﻣﻔﺎﻫﻴﻢ ﺩﺍﺭ&#= 65193;. ﺍﮔﺮ ﺑﺮﺩﺍﺷﺖ &= #65203;ﻠﻮﮐﻰ ﻧﺸﻮﺩ،ﻭﻯ ﺩﺭ &#= 64400;ﺘﺎﺏ ﺍﺧﻠﺎق ﺧﻮﺩ ﺗ&#= 65184;ﺮﺑﻪ ﮐﺮﺩﻩ،ﮐﻪ ﺑﻌ= 5194;ﻫﺎ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﺳ&= #64345;س ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣ&#= 65176;ﻔﮑّﺮ، ﺍﻳﻦ ﺍﺧﻠﺎﻕ ﺭ&= #65165; ﺑﻌﻨﻮﺍﻥ ﺳﻮﮊ&#= 65257; ﻫﺎﻯ ﺩﻳﻨﻰ ﻭﻓ&= #65248;ﺴﻔﻰ ﺧﻮﺩ ﺑﮑﺎﺭ ﺑﺮ&= #65193;ﻧﺪ. ﮐﻪ ﻫﻤﮕﻰ ﻧﻴﺰ = ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻮﺩه ا= 5255;ﺪ. ﮔﺮﭼﻪ ﺍﮔﺮ ﮐﺎ&= #65197;ﺑﺮﺩ ﺳﻠﻮﮐﻰ ﻧﺪﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ،ﻧﺘﻴ= 80;ه اﻯ ﺣﺎﺻﻞ ﻧﻤﻴ&#= 65208;ﻮﺩ. ﺍﺭﺳﻄﻮ ﺗﻌﺮﻳ&#= 65236;ﺎﺕ ﺩﻭﺳﺘﻰ ﺭﺍ ﺑﺮ&= #65251;ﻴﺸﻤﺮﺩ،ﮔﺎʌ= 59;ﻰ ﺁﻧﺮﺍ ﺗﺸﺎﺑﻪ &= #65193;ﺭ ﺍﺧﻠﺎﻕ ﺩﻭ ﻧﻔ&= #65198; ﻣﻴﮕﻮﻳﺪ،ﻭ ﻳ= 5166; ﺗﺠﺎﺫﺏ ﺑﻴﻦ ﺩ&= #65261; ﺿﺪ،ﺑﺮ ﺍﺳﺎس = 5175;ﻐﺎﻳﺮ ﺑﺎﺷﺪ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺟﺬﺏ ﻃﺒﻴﻌﻰ ﺩ&= #65261; ﻧﺎﻫﻢ ﺟﻨس ﮐﻪ &= #65255;ﻤﻴﺘﻮﺍﻧﺪ،ʌ= 51;ﻌﻨﻰ ﺟﺬﺏ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﻭ ﻣ᥵= 6;ﺸﺎﺑﻪ ﺩﺭﺩﻭﺳﺘﻰ ﻭﻣ&#= 65188;ﺒّت باﺷﺪ. ﺭﺃﻯ ﻧﺨ&#= 65204;ت ﺮﺍ ﺃﻧﺒﺎﺫﻭﻗ&#= 65248;ﻴس ﻭ ﺩﻭﻡ ﺭﺍ ﻫﺮﻗ= ﻠﻴﻄس ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺗ&= #65256;ﺎﻗﺾ ﺩﺭ ﺟﺬﺏ ﺍﺿﺪﺍ&= #65193; ﻳﺎ ﺟﺬﻝ ﻣﺘﺸﺎ&= #65169;ﻬﺎﺕ ﺍﺳﺖ. ﮐﻪ ﺧﻮﺩ ﺩ= ;ﻟﻴﻞ ﻧﺎﺩﺭﺳﺘﻰ ﻫﺮ &= #65193;ﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟ= ﺬﺏ ﺍﺿﺪﺍﺩ ﺭﺍ ﻣﻠ&= #64401;ﻮﺗﻰ،ﻭ ﺟﺬﺏ ﻣﺘﺸﺎﺑﻬ&#= 65166;ﺕ ﺭﺍ ﻧﺎﺳﻮﺗﻰ ﻣ&= #65268;ﺪﺍﻧﺪ ﭼﻮﻥ ﺩﺭ ﻣﻠﮑﻮ&= #65173; ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264; ﺟﺬﺏ ﺩﻭ ﺿﺪ ﻭﺟ= ﻮﺩ ﻧﺪﺍﺭﺩ،ﻭ ﺍﺷ= 5198;ﺍﺭ ﻣﺤﺎﻝ ﺍﺳﺖ ﺩﻭ&= #65203;ﺘﻰ ﺍﺧﻴﺎﺭ ﻧﻤﺎﻳ&#= 65256;ﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺩﻭﺳ&= #65176;ﻰ ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ &= #65197;ﺍﺩﺍﺭﻧﺪ،ﭼʌ= 62;ﻥ ﮐﺒﻮﺗﺮ ﺑﺎ ﮐﺒ&= #65262;ﺗﺮ ﺑﺎﺯ ﺑﺎ ﺑﺎﺯ. <o:p></= o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺳﻄﻮ ﺻﺪﺍﻗت ﻴﺎﺩﻭ= 5203;ﺘﻰ ﺩﻭﻧﻔﺮ ﺭﺍ ﻋﺎ&= #65219;ﻔﻪ ﻭﺗﺄثّر ﻭﺟﺪʋ= 65;ﻧﻰ ﻳا افّکتیو</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺪﺍﻧﺪ ﻭʌ= 59;ﺮ ﺗﺄثّر ﻭ ﺟﺪﺍA= 255;ﻰ ﻭﺭﻭﺣﻰ ﻧﻴﺰ ﻣ&= #65262;ﺿﻮﻋﻰ ﺩﺍﺭﺩ. ﭘس ﺩﻭﺳ&= #65176;ﻰ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﻮ&= #65215;ﻮﻋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﺩﻭﺳتی ﺁﻧﺮﺍ = 5267;ﺎﻓﺖ،ﭼﻮﻥ ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﭙ&= #65268;ﺮ ﻭ ﺗﺄثیر ﭘﺬﻳA= 198;ﻯ ﺍﺯ ﺍﻭ ﺍﺭﺳﻄﻮ = ﺩﻭﺳﺘﻰ ﺭﺍ ﺑﺮ ﺳﻪ ﻗﺴﻢ= ﺗﻘﺴﻴﻢ ﮐﺮﺩﻩ،ﮐﻪ ﺑﺮ= 5187;ﺴﺐ ﺍختلاف ﻣﻮﺿﻮ= ;ﻉ ﻧﺒﺎﺷﺪ ﻳﮑﻰ ﺩ&= #65261;ﺳﺘﻰ ﺑﺮﺍﺳﺎس ﻧﻔﻊ= 548;ﮐﻪ ﻳﻚ ﺧﻮﺩﺧﻮﺍﻫ&#= 65264; ﮐﺎﻣﻞ ﺍﺳﺖ. ﻭﺩ= ﻳﮕﺮﻯ ﺩﻭﺳﺘﻰ ﺑﺮﺍﺳ&#= 65166;س ﻟﺬﺕ ﮐﻪ ﺍﺯ ﻧﻮ= ﻉ ﻫﻤﮑﺎﺭﻯ،ﻭ ﺗ= 5170;ﺎﺩﻝ ﻟﺬﺕ ﺑﻴﻦ ﺩﻭ ﮐ= س ﻣﻴﺒﺎﺷﺪ ﻭ ﺳﻮ&= #65249; ﺩﻭﺳﺘﻰ ﺑﺮﺣﺴ&#= 65168; ﺧﻴﺮ ﻭ ﻓﻀﻴﻠﺖ&= #1548;ﮐﻪ ﻓﺪﺍﮐﺎﺭﻯ ﺑﺨ&#= 65166;ﻃﺮ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺩﻭﺳﺘﻰ ﻫﺎ ﻧ= ﺰﺩ ﺍﺭﺳﻄﻮ ﺑﺎ ﺯﻭ&= #65165;ﻝ ﻋﻠّﺖ ﻭﻣﻮﺟﺐ &#= 65153;ﻥ ﺩﻭﺳﺘﻰ ﻣﺮﺗﻔ&#= 65226; ﻭﺯﺍﺋﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﺭﺳﻄﻮ ﺍﻳﻦ ﺗ&= #65240;ﺴﻴﻢ ﺭﺍ ﺍﺯ ﺍﺳﺘﺎﺩ = ﺧﻮﺩ ﺍﻓﻠﺎﻃﻮﻥ ﺍﻣ&#= 65262;ﺧﺘﻪ ﺑﻮﺩ، ﻭﻟﻰ ﺗﻨ&#= 65260;ﺎ ﺷﻨﻴﺪﻩ ﺑﻮﺩ،= 5261; ﺑﭽﺸﻢ ﺩﻝ ﻧﺪﻳ&= #65194;ﻩ ﺑﻮﺩ ﻭﻋﻠﻢ ﺍﻟ&= #65268;ﻘﻴﻦ ﺍﻭ ﺑﻌﻴﻦﺍﻟﻴ&#= 65240;ﻴﻦ ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ &= #65261;ﺗﻨﻬﺎ ﺩﺭ ﺩﻭﺳﺘﻰ،ﺍ= 4404;ﺮ ﻟﺬﺕ ﺯﺍﻳﻞ ﺷﺪ = ﺩﻭﺳﺘﻰ ﻫﻢ ﻣﺮﺗﻔﻊ ﻣﻴ&= #64405;ﺮﺩﺩ. ﺯﻳﺮﺍ ﺍﻭ ﺍﺯ ﻋ= ﺸﻖ ﻭ ﺩﻭﺳﺘﻰ ﺟﺴﻤ&= #65166;ﻧﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﻭ ﺣ= ﺪّ ﺃﮐثر ﺩﺭﺭﻭﺍA= 169;ﻂ ﻋﻘﻠﻰ ﻭﺫﻫﻨﻰ &= #65251;ﻴﺪﺍﻧﺴﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65261;ﺳﺘﻰ ﺑﺮ ﺍﺳﺎس ﻟﺬﺕ &= #65165;ﻧﺎﻧﻴّﺖ ﻭ ﻫﻮس ﻭﺧﻮﺩﺧ&#= 65262;ﺍﻫﻰﻭﻏﺎﺭﺕ ﻣﻮﺟﻮﺩﻳّﺖ ﺩ= 5267;ﮕﺮﻯ ﺍﺳﺖ ﻋﺸﻖ ﺟﻮﺍ&= #65255;ﻰ ﻫﻤﻴﺸﻪ ﺩﻭﺍﻡ &= #65261; ﺍﺳﺘﻘﺮﺍﺭﻯ ﻧ&#= 65194;ﺍﺭﺩ،ﭼﻮﻥ ﺯﻭﺍﻝ ﻟﺬﺕ ﺩﺭ = ﺩﻭﺳﺘﻰ ﻭﻣﺤﺒّﺖ ﺩﺳﺖ &#= 65193;ﺍﺩﻩ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺟﻨ= ﻮﻥ ﻋﺸﻖ ﻧﺰﺩ ﺟﻮﺍ&= #65255;ﺎﻥ،ﺍﺯ ﻣﻮﺿﻮﻋﻰ ﺑﻤﻮ&#= 65215;ﻮﻉ ﻭﺩﻟﻴﻞ ﺩﻳﮕﺮ&#= 65263; ﻣﻨﺘﻘﻞ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﺭﻭﻯ ﻳﻚ ﺷﺨﺺ= ﻭ ﻳﻚ ﺳﻮﮊﻩ ﺑﺮﺍ&= #65263; ﻣﺤﺒّﺖ ﺑﺎﻗﻰ &#= 65255;ﻤﻰ ﻣﺎﻧﺪ. ﻭ ﺩﺭ ﺳﻠ= ;ﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﻣﻮﺿﻮﻉ ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﺯ = ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟﻬﻰ،ﺑ= 5252;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟا= 5176;ﺮ ﻣﻨﺘﻘﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮐﻪ ﻫﻤﺎﻥ ﺧﻮﺍ&= #65203;ﺘﻪ ﻣﻮﺿﻮﻉ ﺍﻭﻝ ﻧ&= #65268;ﺰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻋﺸ= ﻖ ﻋﻮﺽ ﻧﺸﺪﻩ ﺑﻠ&= #64401;ﻪ ﺗﻘﻮﻳﺖ ﻧﻴﺰ ﻳ&= #65166;ﻓﺘﻪ ﺍﺳﺖ ﺁﻥ ﺩﻭﺳﺘ&= #65264; ﮐﻪ ﺑﺮﺍﺳﺎس ﺧ&#= 65268;ﺮ ثاﺑﺖ ﺑﺎﺷﺪ،ʋ= 93;ﻭﺍﻡ ﺩﺍﺭﺩ ﭼﻮﻥ ﻧﻔ&= #65228;ﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻭ = ﺫﺍﺕ ﻋﻤﻞ ﺧﻴﺮﺭﺳﺎ&#= 65255;ﻰ ﻭ ﺧﻴﺮ ﺷﻨﺎﺳﻰ = ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﺧﻴﺮ = ﺧﻮﺍﻫﻰ ﮐﺎﺭ ﻫﺮﮐس ﻧﻴ&#= 65204;ﺖ ﭼﻮﻥ ﺧﻄﺎﻯ ﺯﻳ&= #65166;ﺩﻯ ﺩﺭ ﺧﻴﺮﺭﺳﺎﻧ&#= 65264; ﻫﻢ ﻫﺴﺖ. ﻣﮕﺮ ﻧ= ;ﺰﺩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;ﻧﺴﺒﺖﺑﺴﺎﻟʄ= 01;ﺎﻥﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. <span style=3D'mso-spacerun:yes'> </span>ﺩﻭﺳﺘ= 5264; ﺑﻴﻦ ﮐﺎﻣل الهی ﻮ᥸= 3;ﺎﻟﻚ ﺍﺯﻧﻮﻉ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ،ﮐﻪ ﺍﻋﺘ= 5252;ﺎﺩ ﻣﺘﺒﺎﺩﻝ ﺑﻬﻢ &= #65193;ﺍﺭﻧﺪ. ﻭﺧﻴﺮ ﻫﺮ ﮐﺪﺍ&= #65249; ﺧﻴﺮ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ. ﻭ ﻣﺸﺎﺭﮐﺖ ﻋﺎ&= #65219;ﻔﻰ ﺩﺍﺋﻢ ﺑﻬﻢ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﻣﻌﻴّﺖ ﻭ ﺑﺎ&= #65259;ﻢ ﺑﻮﺩﻥ ﺩﺍﺋﻢ ﺩ&= #65165;ﺭﻧﺪ. ﮔﺮﭼﻪ ﺍﺯ ﻫﻢ ﺩ= ﻭﺭ ﺑﺎﺷﺪ. ﺗﺠﺎﺭﺏ = ﻫﺮﻳﻚ ﺑﺎﻋث ﺗﺤﮑﻴﻢ &#= 65197;ﻭﺍﺑﻂ ﻭ ﺩﻭﺳﺘﻰ ﻣﻴﮕ&= #65198;ﺩﺩ ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎ&= #65253; ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ. ﺍﻳﻦ ﭼﻨﻴﻦ ﺩﻭ&= #65203;ﺘﻰ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺎﻫﻢ،ﻭ ﺑﺎ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﻣﺸﮑﻞ ﺑﺪ&= #65203;ﺖ ﻣﻴﺂﻳﺪ. ﻭ ﻳﺎ ﻣ= ;ﺸﮑﻞ ﺑﻨﻬﺎﻳﺖ ﻣﻴﺴ&#= 1617;ﺮ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﮐ= ﻪ ﺑﺮﺗﺮﻳﻦ ﺩﻭﺳ&#= 65176;ﻰ ﻫﺎ،ﺩﺭ ﺭﺳﻴﺪ= 5253; ﺑﻮﻋﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺍ&= #65261;ﻟﻴﺎی اﻟﻬی که ﺒﺴﺎʌ= 47;ﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺪﻫﻨﺪ. = ﺩﻭﺳﺘﻰ ﺑﺮﺍﺳﺎس ﻣﻌﺎ= 5193;ﻝ ﻭ ﺗﮑﺎﻓﻮﻯ ﺭﻭ&= #65165;ﻥ ﻭ ﻋﻘﻞ ﻭ ﻫﻢ ﻣث= اﻟﻰ ﻭﻫﻤﻔﮑﺮﻯ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ،ﺁﻧﮕﺎﻩ = 5193;ﻭﺳﺘﻰ ﻭ ﻋﺸﻖ ﺑﺒﺎﻟﺎ&= #65175;ﺮ ﺗﺒﺪﻳﻞ ﺑﻌﺸﻖ &= #65169;ﺎﻟﺎﺗﺮ ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻭ ﺑﻘﻮﻝ ﺧﺪﺍﻭ&= #65255;ﺪ،ﺩﻭﺳﺖ ﺩﺍﺭﻡ ﮐﻪ ﺩﻭﺳ&= #65176;ﻢ ﺩﺍﺭﻧﺪ. ﮔﺮﭼﻪ = ﺑﺎﺯ ﺩﻭﺳﺘﻰ ﻭﻣﺤﺒ&#= 1617;ﺖ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65169;ﺎﻭﻟﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﻭ&= #65203;ﺘﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﮐﻪ ﺩﻭﺳﺘﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺻﻔﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﭼ= ﻴﺰﻯ ﻧﻴﺴﺖ. ﮐﻪ ﺍﻧﺴ= ﺎﻥ ﺳﺎﻟﻚ ﺭﺍ ﺍﻣﺮ&= #65261;ﺯ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5166;ﻟﻮﻫﻴّﺖ ﺷﻬﻮﺩﻯ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺗﻮﻟﺪﺍﺕ ﺑﺮﺗ&#= 65198; ﻣﻴﺮﺳﺎﻧﺪ. ﮔﺮ&= #64380;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻬ&= #65262;ﺩﻯ،ﺑﻬﺸﺘﻬʋ= 66;ﻯ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ = ﻧﻴﺰ ﻧﻤﻮﻧﻪ ﻣﺤﺒّ= 5176;ﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﻭﺡ ﮐ&= #65166;ﻣﻞ ﺷﺪه اﻣﺮﻭﺯ ﻣ= 5268;ﺒﺎﺷﺪ. ﻭﺍﻟّﺎ ﻫﺮ ﺭﻭ&#= 65185; ﮐﻪ ﻏﻴﺮ ﮐﺎﻣﻞ = ﻭﻣﻤﻠﻮ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪﻩ ﻫﺎ ﻭﻣﻔﺎﺳﺪ ﻭ&= #65251;ﻌﺎﻳﺐ ﻭﮐﻤﺒﻮﺩﻫﺎ ﺑ&#= 65166;ﺷﺪ، ﺟﺰ ﻣﻠﺎﻗﺎﺕ ﺑ&= #65166; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺣ&= #65268;ﻮﺍﻧﻰ،ﺑﺮﺍʌ= 63; ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﭼﻪ ﺭﺳﺪ ﺑﻔﺴﺨﻬﺎ&#= 65263; ﮔﻴﺎﻫﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺩﻭﺑ= ﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﭘس ﺍﺯ ﺻﺪﻫﺎ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻫ&= #65166; ﻭﻣﺮﮔﻬﺎ ﺩﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭ ﺗﻮﻟﺪﺍﺕ ﻣﺘ&= #65262;ﺍﻟﻰ ﺍﻧﻮﺍﻉ، ﺧﻮﺩ= 5197;ﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65268;ﺮﺳﺎﻧﻨﺪ،ﮐʌ= 58; ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﻨﺪ. ﻭﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﮑ= ;ﻤﺎﻝ ﺍﻟﮕﻮﻯ ﺍﻟﻬﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺩﺭ ﺭﺏ= 617; ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪﺵ ﺑﺮﺳﻨ&#= 65194;. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﮔ= ﺮ ﺑﺨﻠﻖ ﻧﻴﺰ ﺑﺎ&= #65199;ﮔﺮﺩﻧﺪ. ﻭ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮ= ﺵ ﺭﺣﻤﺎﻥ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ. ﮐﻪ ﮐﺎﻣﻠ= ﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺍﺭﻧ&#= 65194; ﺗﺎ ﻫﺮﭼﻪ ﺑﻴﺸ&= #65176;ﺮ ﻭﺑﻬﺘﺮ ﺫﺧﻴﺮ&#= 65257; ﺁﺧﺮﺕ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﮐ&= #65256;ﻨﺪ. ﻭﺩﺭ ﺭﺟﻌﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ،ﺩ= 5197; ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65256;ﺪ،ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 64401;ﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻟﺎﺯﻡ،ﺑﺮﺍﻯ = 5175;ﺤﻘﻖ ﻭ ﺭﺳﻴﺪﻥ ﺑﻨﻮ&= #65225; ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ. ﺩﻭﺳﺘﻰ ﻭ ﻣﺤﺒ&= #1617;ﺖ ﺑﺎﻟﺎﺗﺮ،ﭙﺎA= 163;ﻴﻦ ﺗﺮ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;،ﺧﻴﻠﻰ ﺑﺎ ﺩﻭﺳﺘﻰ ﺩﻭ = ﺍﻧﺴﺎﻥ ﻣﻌﺎﺩﻝ ﻫﻢ ﺗﻔ&= #65166;ﻭﺕ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺩﺭ= ﺩﺭﺟﺎﺕ ﺧﻴﺮﻳّﺖ ﻭﮐﻤ= 5166;ﻝ ﻭ ﺩﺭﺟﻪ ﻣﻌﺮﻓ&= #65174; ﻋﻘﻠﻰ،ﻭ ﺷﻨﺎ= 5191;ﺖ ﺷﻬﻮﺩﻯ ﻭ ﻏﻨﺎ&= #65263; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65261;ﺣﻰ،ﻭ ﺷﺪﺕ ﮐﺸش ﻮ ﻋﺸ&= #65238; ﻭﺭﺯﻯ، که ﺒﺎA= 227;ث ﺳﺨﺘﻰ ﻳﺎ ﺳﻬﻮ&= #65247;ت ﺮﺳﻴﺪن ﺒﻌﺸﻖ &#= 65261;ﻭﺻﻮل ﺒﻴﮑﺪﻳﮕﺮ ﻓﺮ&#= 65237; ﺩﺍﺭﻧﺪ ﻫﺮﮐس &#= 64404;ﺬﺷﺖ ﺑﻴﺸﺘﺮ ﮐﻨﺪ،= 5261;ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﻭﺯﻭﺩ&#= 65175;ﺮ ﻧﺎﺩﻳﺪﻩ ﺑﮕﻴ&#= 65198;ﺩ،ﻭ ﺣﺘﻰ ﺟﺎﻥ ﺑﺸﺮ&= #65263; ﺧﻮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #65255;ﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﮐﻨﺪ،ﺯﻭﺩﺗﺮ = 5169;ﻮﺻﺎﻝ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺮﺳﺪ. ﭘس ﺍﻳﺠﺎﺩ ﺩﻭ&#= 65203;ﺘﻰ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﺮﺗﺮ،ﻭ ﺁﻳﻨ= 5194;ﻩ ﻫﺎﻯ ﻏﻴﺒﻰ ﻣﻨ&= #65176;ﻈﺮ ﺩﻳﺪﺍﺭ ﻣﺎ ﻭ ﻳ= ﺎﺭﺏّ ﺍﻟﻨﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ، ﮐﻪ ﺗﻘﺮّﺏ ﻣﻘ&#= 65166;ﻣﻰ ﻭ ﺭﻭﺣﻰ ﻭ ﺻﻔﺎ= ﺗﻰ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ. ﺑﺎﻟﺎﺗﺮﻳﻦ ﻫ&#= 65198; ﻋﺸﻖ ﻭ ﺩﻭﺳﺘﻰ = ﻭ ﺳﻤﭙﺎﺗﻰ ﻭ ﻓﻴ&= #65248;ﻴﺎ ﻭ ﺃﮔﺎﭘﻪ ﻭﻣﺤ&= #65170;ّﺖ ﻭﻭﺩﺍﺩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ &= #65255;ﻤﻴﺘﻮﺍﻧﺪ ﺑﺒﻴﺶ ﺍﺯ ﻳﻚ ﻧ= ﻔﺮ ﭼﻨﻴﻦ ﻋﺸﻘﻰ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﭘس ﻋﺸA= 238; ﺳﺎﻟﻚ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺧﻮﺩ،ﺗ= 5256;ﻬﺎ ﻫﻤﺎﻥ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﮐﻪ ﺑﻮﺣﺪ= ﺕ ﻭﺟﻮﺩ ﻣﻘﺎﻣﻰ &= #1576;ه هرﺩﻭ ﺭﻭﺡ ﻣﻴ= 5198;ﺳﺪ. ﻭﻫمه ﻣﻦ ﻫﺎ ﺗ&#= 65170;ﺪﻳﻞ به ﺘﻮ ﻣﻴﺸﻮن= 83;. ﻭﺧﻴﺮ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ،ﺧﻴﺮ = 5191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺑﺠ= ﺎﻯ ﺩﻋﺎﻯ ﺑﺨﻮﺩ ﺑ&= #64345;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﻋ&= #65166; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺍ= ﻳﻦ ﺭﺍﺯ ﺩﻋﺎﻫﺎﻯ &= #65169;ﺎﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻣﺎﻣ&= #65166;ﻥ ﻭ ﺃﻧﺒﻴﺎ ﻣﻴﺒ&= #65166;ﺷﺪ ﮐﻪ ﺁﻧﻬﺎ ﺑﺪﺍ&= #65253; ﺩﻋﺎ ﻧﻴﺰ ﻧﻴﺎ&= #65199;ﻯ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺑﺮﺍﻯ ﺩﻋﺎ ﮐﻨﻨﺪﻩ ﺃ&= #1579;اﺭ ﻣثبت ﺳﻠﻮﮐﻰ A= 193;ﺍﺭﺩ. ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﺩﻋﺎﺋﻰ ﺑﺂﺳﻤ&#= 65166;ﻥ ﻭﺧﺪﺍ ﺭﺳﻴﺪﻩ &= #65165;ﺳﺖ. ﮐﻪ ﺩﻋﺎ ﮐﻨﻨﺪ&= #65257; ﺑﻬﺮ ﻏﻴﺮ ﻭﺳﻴ&= #65248;ﻪ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺟﺰ = 5207;ﺮﻙ ﻭ ﺁﺧﻮﻧﺪ ﭘﺮﺳ&= #65176;ﻰ ﻳﺎ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺍﺑﻠﻴس ﭘﺮﺳﺘﻰ ﺑﻴﺸﺘ&#= 65198; ﻧﻴﺴﺖ. ﮐﻪ ﻗﻬﻘ= ﺮﺍﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ،ﻭ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﺘﻰ ﺍﺯ ﻫﻢ = 5165;ﮐﻨﻮﻥ ﺩﺭ ﻋﻘﻞ ﻭﺭﻓﺘ&= #65166;ﺭ ﻭﺗﻮﺣّﺶ ﺩﺍﺭ= 5255;ﺪ ﻭﻟﻰ ﻋﻘﺪﻩ ﻫﺎ&= #65263; ﺭﻭﺍﻧی ﺎﻧﺴﺎ= 5255;ﻬﺎ، ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺳ&= #65198;ﻳﻌﺎ ﻭ ﮔﺮﻭﻫﻰ ﺑﻬﻢ = ﺟﻤﻊ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺍ= 5175;ّﺤﺎﺩ ﻧﺎﻣﻘﺪّس ﻋﻘA= 194;ﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﺎﺭﻯ ﮐﻪ ﺭﻫﺒ&= #65198;ﺍﻥ ﺳﻴﺎﺳﻰ ﻭ ﻣﺬﻫ&= #65170;ﻰ ﻭ ﻣﺎﻓﻴﺎﻫﺎﻯ &= #65203;ﺘﻤﮕﺮ ﺩﺍﺭﻧﺪ. ﻭ ﻫﺮ ﮔ= ;ﺮﻭﻩ ﺻﻔﺖ ﻣﺸﺘﺮﻙ ﺍ&= #65235;ﺮﺍﺩ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﮐﻠوﺗﺮ ﺑﺎ ﮐﺒ&#= 65262;ﺗﺮ ﺑﺎﺯ ﺑﺎ ﺑﺎﺯ ﮔ= ﻔته اند . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺳﻄﻮ ﺩﺭ ﺗﻌﺮﻳﻒ ﺣُ&#= 65168; ﻭﻣﺤﺒّﺖ ﺫﺍﺕ &#= 65207;ﺨﺼﻰ ﺭﺍ ﺑﺎ ﻣﺤﺒّﺖ &= #65195;ﺍﺗﻰ ﺩﻳﮕﺮﺍﻥ ﻣﺮﺑ&#= 65262;ﻁ ﻣﻴﮑﻨﺪ. ﻭ ﺍﮔﺮ= ﺩﻭﺳﺘﻰ ﻫﺎ ﺑﺮ ﺍﺳﺎس ﺫ&= #65165;ﺕ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻓﺮﺍﺩ ﺑﺎﺷﺪ،ﭘس ﺍﻣ@= 401;ﺎﻥ ﺩﻭﺳﺘﻰ ﺑﺎﺍﻓ&#= 65198;ﺎﺩ ﻣﺮﻏﻮﺏ ﻧﻴﺴﺖ &= #65199;ﻳﺮﺍ ﻧﻤﻴداﻧﻨﺪ ﭼ@= 405;ﻮﻧﻪ ﺩﻭﺳﺘﻰ ﮐﻨﻨﺪ. = ﭘس ﺑﺪﺍﻥ ﻧﻴﺰ ﺍﻋ&= #65176;ﻨﺎﺋﻰ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺗ&= #65256;ﻬﺎ ﺑﻔﮑﺮ ﻟﺬﺕ ﻭ ﻧ= ﻔﻊ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ &= #65261;ﺍﮔﺮ ﺩﻭﺳﺘﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺨﻮﺍﻫﺪ ﻧﺸﺎ&#= 65253; ﺑﺪﻫﺪ ﺁﻧﮕﺎﻩ &= #65259;ﻤﺎﻥ ﺩﻭﺳﺘﻰ ﺧﺎﻟﻪ &= #65191;ﺮﺳﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﻨ&= #65236;ﻊ ﺧﻮﺩ ﺩﺍﻧﺴﺘﻪ &= #65267;ﺎ ﻧﺪﺍﻧﺴﺘﻪ ﺑﺪ&#= 65267;ﮕﺮﻯ ﺁﺳﻴﺐ ﻭ ﺿﺮﺭ ﻣ= ﻴﺮﺳﺎﻧﺪ ﺍﺻﻮﻟﺎ ﻧﻔﻌﻰ &= #65255;ﻴﺴﺖ ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻠ&= #65206; ﻭﻫﻤﺮﺍﻫﺶ ﺿﺮ&#= 65197; ﺑﺪﻳﮕﺮﻯ ﻧﺒﺎ&#= 65207;ﺪ ﺍﻳﻨﺎﻥ ﻋﺎﻃﻔ&#= 65258; ﻭ ﮐﺸﺶ ﺫﺍﺗﻰ ﺑ= ﺮﺍﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺟﻠﺐ ﺩﻭﺳ= ﺘﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺴﻰ ﻧﺪﺍﺭʌ= 55;ﺪ ﻭﻟﻰ ﺧﻴﺮ ﻭ ﻧﻴ= ﮑﻮﮐﺎﺭﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﮐﻪ = ﺗﻤﺮﻳﻦ ﻗﺒﻠﻰ ﺯﻳﺎﺩ ﻣ&= #65268;ﺨﻮﺍﻫﺪ، ﻭ ﭘﺮﻭﺭﺵ ﺫﺍﺗ&= #65264; ﻭﺭﻭﺣﻰ ﻗﺒﻠﻰ &= #65247;ﺎﺯﻡ ﺩﺍﺭﺩ ﺗﻨﻬﺎ ﻋ&= #65166;ﻣﻞ ﺍﻣﮑﺎﻥ ﺟﻠﺐ ﺩ&= #65261;ﺳﺘﻰ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﻭﺍﮔﺮ ﻧﻔﻌﻰ ﺑﺎﺷﺪ ﻧ&= #65236;ﻌﻰ ﻣﻴﺮﺳﺎﻧﺪ ﺍﻧ&#= 65204;ﺎﻥ ﺗﺎ ﺧﻮﺩ ﻧﺪﺍﻧ&= #65194; ﮐﻪ ﭼﻪ ﻭﺿﻌﻰ ﺩ= ﺭ ﺭﻭﺍﻥ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﺫﺍﺕ ﻭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﺍﺳﺖ ﻧﻤﻰ ﺗ= ﻮﺍﻧﺪ ﺑﺮﺍﻯ ﻓﻬﻢ ﺫﺍ&= #65173; ﺩﻳﮕﺮﻯ،ﻭﻳﺎ = 5165;ﻳﺠﺎﺩ ﻣﺤﺒّﺖ ﮐﺎﺭﻯ &#= 64400;ﻨﺪ ﭘس ﺍﻭﻝ ﺧﻮﺩ <span style=3D'mso-spacerun:yes'> </span>شناﺳ᥾= 4; ﺑﻌﺪ ﺧﺪﺍﺷﻨﺎﺳﻰ ﭼ&#= 65258;ﺭﺳﺪ ﺑﺸﻨﺎﺧﺖﺩﻳﮕ= 5198;ﺍﻥ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﺴﺎﻧﻬﺎﻯ ﻣﻌﻤﻮﻟﻰ ﺩﻭﺳ&#= 65174; ﺭﺍ ﮐﺴﻰ ﻣﻴﺪﺍ&= #65255;ﻨﺪ،ﮐﻪ ﻃﺎﻟﺐ ﺧﻴﺮ ﺍﺳ&= #65174;. ﮐﻪ ﺑﺪﺍﻥ ﻧﻴﺰ = ﻋﻤﻞ ﻣﻴﮑﻨﺪ. ﺑﺎ ﺣﺪ= ّ ﺃﻗﻞ ﺧﻴﺎﻝ ﻣﻴ&= #64401;ﻨﺪ،ﮐﻪ ﮐﺎﺭﺵ ﺧﻴﺮ ﺍﺳ&= #65174;،ﻭ ﺑﺪﺍﻥ ﻫﻢ ﻋﻤﻞ = ﻣﻴﮑﻨﺪ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65193;ﻭﺳﺘﺶ ﺯﻧﺪﮔﻰ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ،ﮐﻪ ﺑﺮﺍﻯ ﺫﺍﺕ ﺍﻭ = ﻣﻴﺨﻮﺍﻫﺪ. ﻣﺎﻧﻨﺪ ﺍﺣﺴﺎ&#= 1587; ﻣﺎﺩﺭﺍﻥ ﻧﺴﺒ&#= 65174; ﺑﻔﺮﺯﻧﺪﺍﻥ ﻣ&#= 65188;ﺒﻮﺏ ﺧﻮﺩ. ﻭ ﺑﺘﻌﺮﻳ= ﻒ ﺩﻳﮕﺮ،ﺍﮔﺮ ﺩ= 5261;ﺳﺘﻰ ﮐﺴﻰ ﮐﻪ ﻫﻤﺎﻥ = ﻣﻮﺿﻮﻋﺎﺕ ﻭﻋﺎﺩﺍت ﻤﻮﺭ= 5193; ﺍﺧﺘﻴﺎﺭ ﺩﻭﺳ&#= 65176;ﺶ ﺭﺍ ﺑﺮﺍی ﺨﻮﺩ &= #65165;ﻧﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ،ﻭ ﻳﺎ &#= 64400;ﺴﻰ ﮐﻪ ﺑﺮﺍﻯ ﺩﻭﺳ&= #65176;ﺶ،ﻫﻤﺎﻥ ﺍﺣﺴﺎس ﺍﻭﺭﺍ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻣﺎﻧﻨ&#= 65194; ﻣﺸﺎﺭﮐﺖ ﺩﺭ ﺳ&= #65198;ﻭﺭ ﻭ ﻳﺎ ﺩﺭ ﻏﻢ ﺩﻭ= ;ﺳﺖ. ﺑﻬﺘﺮﻳﻦ ﺩﻭﺳ&#= 65174; ﺍﻧﺴﺎﻥ ﮐﺴﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﺯ ﻣﺎ ﺑﺮﺗﺮ ﺩ= ﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺍﻟﻬﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺗﺠﺮ= ﺑﻪ ﺯﻧﺪﮔﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ. ﮐﻪ ﺑﺎ ﮐﻤﻚ ﺍﻭ= ﺑﺘﮑﺎﻣﻞ ﻣﺎ ﮐﻤﻚ ﮐﻨﺪ. ﻭ= ; ﻣﺎ ﺁﻧﮕﺎﻩ ﺟﺰ ﺍﻃ&= #65166;ﻋﺖ ﺑﻮﻯ ﮐﺎﺭﻯ ﻧﺒ&= #65166;ﻳﺪ ﺑﮑﻨﻴﻢ. ﮐﻪ ﺍﻳ= ﻦ ﮔﻮﻧﻪ ﺩﻭﺳﺘﻰ &= #65183;ﺰ ﺩﺭ ﺑﻴﻦ ﺳﺎﻟﻚ = ﻭ ﭘﻴﺮ ﺍﻭ ﻧﻴﺴﺖ.= ﻋﻠﺎﻗﻪ ﺑﺨﻴﺮ ﺑﺮﺍﻯ ﻧ&= #65236;س ﺨﻴﺮﻳﺎ ﺧﻮﺩ ﺧ&= #65268;ﺮ ﺍﺳﺖ. ﻭ ﺍﻧﺴﺎﻥ= ﻫﻤﻴﺸﻪ ﺧﻴﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺧﻮﺩ ﺧﻴﺮ ﺑﺎﻳﺪ ﺍﻧ&= #65184;ﺎﻡ ﺑﺪﻫﺪ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩﻭﺩﻳﮕﺮﺍﻥ= 48;ﻭ ﻧﻪ ﺑﺮﺍﻯ ﭘﺎﺩ&= #65165;ﺵ ﻳﺎ ﻋﮑس ﺍﻟﻌﻤ&#= 65246; ﺩﻳﮕﺮﻯ ﺍﺯ ﺩﻳ&= #64405;ﺮﺍﻥ. ﻭ ﺧﻴﺮ ﻫﺮ ﻧﻴﮑ= ﻮﺋﻰ ﺑﺮﺣﺴﺐ ﻣﻌﻴﺎ&#= 65197;ﻫﺎﻯ ﺷﺨﺺ ﻧﻴﺴﺖ. ﺑﻠ= ﮑﻪ ﺧﻴﺮ ﻫﻤﺎﻥ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ ﺗﻨﻬﺎ ﺧﻮ&= #65165;ﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ. ﺍﺯ ﺗ= ﻤﺎﻡ ﺁﻓﺮﻳﻨﺶ ﻫﺎ. ﭘ= س ﺷﺮ ﻧﻴﺰ ﻋﮑس ﻫ&= #65198; ﮐﺎﺭ ﺗﮑﺎﻣﻠﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺒﺎﺷﺪ. ﺍA= 255;ﺴﺎﻥ ﺷﺮﻭﺭ ﺍﺯ ﺧﻮﺩ&= #65205; ﻫﻢ ﻓﺮﺍﺭ ﻣﻴﮑ&= #65256;ﺪ، ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﻳ= ﮕﺮﺍﻥ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺩ&= #65261;ﺳﺖ ﺑﺪﺍﺭﺩ ﻭ ﺟﻠﺐ = ﺧﻮﺩ ﮐﻨﺪ. ﺯﻳﺮﺍ ﺍﻧ= ﺴﺎﻥ ﺷﺮﻭﺭ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭ ﻣﻘﺎﻡ، ﺭﻭ&#= 65187;ﻰ ﻭﺭﻭﺍﻥ ﻣﻤﻠﻮ &= #65165;ﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎ،ﻭ ﻓﺴﺎﺩ ﻭ &= #65153;ﻟﻮﺩﮔﻰ ﺑﺼﻔﺎت ﺤﻴﻮﺍ= 5255;ﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩﻩ،ﺧﻮﺩﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﭘس ﺸ&= #65256;ﺎﺧﺖ ﺩﻳﮕﺮﺍﻧﺮﺍ ﻧ&#= 65268;ﺰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65192;ﻮﺍﻫﺪ. ﭼﻪ ﺭﺳﺪ ﺷﻨﺎﺧ&= #65176;ﻰ ﺩﺭ ﺻﻔﺎﺕ ﺍﻧﺴ&= #65166;ﻧﻰ،ﻳﺎ ﺻﻔﺎﺕ ﺭﻭﺣﻰ ﻭ&= #65197;ﻭﺍﻧﻰ ﺩﻳﮕﺮﺍﻥ ﺩﺭﻣ&#= 65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﺁﻧﺎﻥ. ﺍ= ﻧﺴﺎﻥ ﺷﺮﻭﺭ ﻏﻴﺮ ﮐﺎ&= #65251;ﻞ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ،&#= 65187;ﺘﻰ ﻋﺎﺟﺰ ﺍﺯ ﺗﻨﻬ&= #65166; ﺷﺪﻥ ﺑﺎ ﺧﻮﻳﺸ&= #65176;ﻦ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺩﻭ= ;ﭼﺎﺭ ﺣﺪﻳث ﻧﻔس ﻣﻴ= 5208;ﻮﺩ،ﮐﻪ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ &= #65165;ﻓﮑﺎﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ، ﮐﻪ ﮐ&#= 65166;ﺭﺵ ﺑﮕﺮﻳﻪ ﻭﺯﺍﺭ&#= 65263; ﺧﻮﺩﺵ ﻣﻴﮑﺸﺪ. = ﮐﻪ ﻋﻤﻠﺎ ﺩﺍﺭﺩ ﺧ&= #65262;ﺩﺭﺍ ﻣﺠﺎﺯﺍﺕ ﻣﻴﮑ&#= 65256;ﺪ. ﻭﻟﻰ ﺣﺪﻳث ﻧﻔ&#= 1587; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ، ﻣ&#= 64401;ﺎﻟﻤﻪ ﻭﺩﺭﺩ ﺩﻝ ﺧﻮﺩ = ﺭﺍ ﻋﻤﻠﺎ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺩﺍﺭﻧﺪ . ﮐ= ;ﻪ ﺍﻳﻦ ﻋﻴﻦ ﻋﺒﺎ&= #65193;ﺕ ﻭﺍﻗﻌﻰ ﺍﺳﺖ. ﻭ= ﻣﺪﺍﻡ ﺩﺭ ﺫﮐﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﺩ= ﺭ ﺫﮐﺮ ﻭﻳﺎﺩ ﻭ ﻣ= ﮑﺎﻟﻤﻪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ،ﺩﺭ ﺗﻨﻬ= 5166;ﺋﻰ ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺍ= ﻓﺮﺍﺩ ﺷﺮﻭﺭﻯ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65184;ﻮﻳﻨﺪ، ﺑﺮﺍﻯ ﻭﻗت کُشی ﻭﺳﺮﮔﺮ᥽= 1;ﻰ ﻭ ﻓﺮﺍﻣﻮﺷﻰ ﺧ&= #65166;ﻃﺮﺍﺕ ﺗﻠﺦ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻴ= ﺪﺍﻧﻨﺪ ﮐﻪ ﺧﻴﺮﻭ ﮐﻤﺎ&= #65245; ﭼﻪ ﻣﻴﺒﺎﺷﺪ،= 4400;ﻪ ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65267;ﺪﻩ ﻳﺎ ﺷﻨﻴﺪه اﻧ= 5194;. ﻭﻟﻰ ﭼﻮﻥ ﮐﻨﺘ&= #65198;ﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘ= 5254; ﺩﺍﺭﻯ ﻧﺪﺍﺭﻧ&#= 65194;،ﻟﺬﺍ ﺑﻤﻮﺿﻮﻋﺎﺕ ﺳ&#= 65198;ﮔﺮﻡ ﮐﻨﻨﺪﻩ ﻭ ﻟﺬﺕ = ﺁﻭﺭ ﻣﻰ ﭘﺮﺩﺍﺯﺩ. ﻭ= ﺑﺎ ﺗﺼﻮﺭ ﻟﺬﺗﻰ ﮐ&= #65258; ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ = ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺗ= ﻤﺎﻡ ﺍﻳﻦ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻣﻄﻠﻮﺏ ﺍﻧﺴﺎ&#= 65253;، ﺷﺮﻭﺭ ﻭﻋﺎﻗﺒ&#= 1578; ﻮﻧﺘﻴجه اﻯ ﻧA= 194;ﺍﺭﻧﺪ. ﮔﺮﭼﻪ ﻋﺎﻗﺒﺖ &= #65239;ﻬﻘﺮﺍﺋﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﺭﻭ&= #65185;،ﻭ ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ، ﻫ&#= 65198;ﭼﻪ ﺑﻴﺸﺘﺮ ﻓﺮﺍﻫ&#= 65250; ﻣﻴﮑﻨﺪ. ﻭ ﻋﻤﻠ= ﺎ ﺟﻬﻨّﻢ ﺧﻮﺩﺭ= 5165; ﺩﺍﻍ ﺗﺮ ﻭﺗﺎﺭ&= #65267;ﮑﺘﺮ ﻋﻘﻠﻰ،ﻭﮔﻮﺩA= 175;ﺮ ﻧﻮعی ﻤﻴﻨﻤﺎA= 267;ﺪ ﺍﻳﻦ ﭼﻨﻴﻦ ﺷﺮ&= #65165;ﺭت اﻧﺴﺎﻥ ﺑﺨﺎﻃ= 5198; ﻧﺪﺍﺷﺘﻦ ﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ،ﻭ ﻳﺎ ﺍ&#= 65193;ﺍﻣﻪ ﺭﺍﻩ ﺍﻟﻬﻰ،ﻭ &#= 65169;ﺮﺗﺮ ﺍﺯ ﻣﻘﺎﻡ ﺧﻮﺩ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬﺍ ﻣﺪﺍﻡ ﺩ= ﺭﺑﺪﺭ،ﻭﻣﺪﺍA= 249; ﺑﻴﻦ ﻣﺮﺩﻡ،ﻋ= 5194;ﻡ ﺗﻌﺎﺩﻝ ﻓﻄﺮﺕ &= #65165;ﻭﻟﻴﻪ ﺭﻭﺣﻰ ﺧﻮﺩ،ﻳ= 5166; ﻣﻘﺎﻡ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻭ ﺣﻘﺎﺭﺕ،ﮐﻪ &#= 65193;ﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩﻩ ﺍﺳﺖ. ﺩﺭ= ﺳﺖ ﺑﻌﮑس ﺍﻧﺴﺎﻥ &#= 65203;ﺎﻟﻚ ﺍﻟﻬﻰ،ﮐﻪ ﺍﺯ &#= 65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﻭﻧﻴﮑﻮ&#= 65263; ﺧﻮﺩ،ﺑﺎﺯ ﻣﻘ= 5166;ﻡ ﺑﺮﺗﺮ ﻣﻴﺠﻮﻳ&#= 65194; ﻭﺗﻘﺮﺏ ﺑﻴﺸﺘ&#= 65198; ﺑﺨﺪﺍﻭﻧﺪ. ﺍﻳ&= #65254; ﺍﻓﺮﺍﺩ ﺷﺮﻭﺭ &= #65175;ﻨﺒﻞ ﺩﺭ ﺗﮑﺎﻣﻞ،ﻳ= 5166; ﺣﺘﻰ ﺩﺭ ﺧﻠﺎﻝ = ﺳﻠﻮﻙ ﺧﻮﺩ، ﻗﺪﺭﺕ ﺗ&#= 65212;ﻤﻴﻢ ﻭ ﭘﻴﮕﻴﺮﻯ ﻭ ﺍ= ﺭﺍﺩﻩ ﺩﺭ ﺻﺒﻮﺭﻯ ﻭ ﻋ= ﺸﻖ ﻭﺭﺯﻯ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭﻋﻤﻠﺎ ﺍﺯ ﻫﺮ = ﮔﻨﺎﻩ ﻭ ﺣﻘﺎﺭﺕ ﺑﻴﺸ&= #65176;ﺮ ﺍﺧﻠﺎﻗﻰ ﻭ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻟﺬﺕ ﻣﻴﺒ&= #65198;ﻧﺪ. ﺯﻳﺮﺍ ﻫﺮﮔﺎﻩ &= #65175;ﻨﻬﺎ ﺷﻮﻧﺪ ﺧﻮﺩﺭﺍ &= #65255;ﮑﻮﻫﺶ ﻭﺗﺄﻧﻴﺐ ﺿﻤﻴ&#= 65198; ﻣﻴﻨﻤﺎﻳﻨﺪ،A= 261; ﺧﻮﺩﺭﺍ ﺍﺳﺎس &#= 65169;ﻴﻤﺎﺭﻯ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧ&= #65262;ﻳﺶﻣﻴﻴﺎﺑﻨA= 194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺳﻄﻮﺍﻳﻦ ﭘﺮﺳﺶ ﺭﺍ ﻣﻴﮑ&= #65256;ﺪ،ﮐﻪ ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﺣ&= #65238; ﺩﺍﺭﺩ ﺫﺍﺕ ﺧﻮ&= #65193;ﺭﺍ ﺑﻴﺶ ﺍﺯ ﺩﻳﮕﺮ&= #65165;ﻥ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ &= #65267;ﺎ ﻧﻪ. ﺍﻟﺒﺘﻪ ﺫﺍ= ﺕ ﺭﻭﺣﻰ ﺍﺻﻞ ﻭﺟ&= #65262;ﺩ ﺍﻧﺴﺎﻥ،ﺑﺮﺍA= 263; ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65261; ﺗﺸﺒّﻪ ﺑﻴﺸﺘ= 5198; ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65187;ﻘﺎﺳﺖ. ﮐﻪ ﺣﺘﻰ ﻭﻇﻴﻔ&= #65258; ﻓﻄﺮﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﺗ= ﺎ ﺁﻧﺮﺍ ﺩﻭﺳﺖ ﺑ&= #65194;ﺍﺭﺩ،ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺑﺒﺮ&#= 65193;. ﻳﻌﻨﻰ ﺗﺮﻙ ﺣﺎ&= #65245; ﻭﺭﻭﺍﻥ ﺍﻣﺮﻭ&#= 65199; ﺭﺍ ﺑﻨﻤﺎﻳﺪ،= 4400;ﻪ ﺫﺍﺕ ﺍﻭ ﺍﺳﺖ. ﻭ= ;ﺍﻳﻦ ﺧﻮﺩ ﻧﻮﻋﻰ ﻧﻔ&= #65198;ﺕ ﺍﺯ ﺧﻮﻳﺸﺘﻦ ﺍ&= #65251;ﺮﻭﺯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﮐﺴ= ﺐ ﺫﺍﺕ ﺑﻬﺘﺮ ﮐﻪ = ﮐﻤﺎﻝ ﻭﺧﻮﺍﺳﺘﻪ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﺗ= ﺎﺧﻮﺩ ﺭﺍ ﺑﮑﻤﺎﻝ ﻧﺮ&= #65203;ﺎﻧﺪ،ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﻧﺎﺩﺭﺳﺖ ﺍ&= #65255;ﺠﺎﻡ ﻣﻴﺪﻫﺪ،ﻭﮐﺎA= 197; ﺧﺎﻟﻪ ﺧﺮﺳﻪ ﺩ&= #65197;ﺩﻭﺳﺘﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺫ= ﺍﺕ ﺍﻧﺴﺎﻥ ﻓﻌﻠﺎ &= #65251;ﺴﺘﻘﻞ ﺍﺳﺖ،ﻭﻟﻰ ﻧﺪ= 5165;ﻧﺴﺘﻪ ﺩﺭ ﻳﻚ ﻧﻈﻢ ﻣﻘ= ﺎﻣﻰ ﮐﻨﻮﻧﻰ ﺧﻮﺩ،= 5193;ﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﺍﻟﻬﻰ،ﺑﺎ ﺩﻳ= 4405;ﺮ ﺍﻓﺮﺍﺩ ﻧﻮﻋﻰ &= #65261;ﻫﻢ ﻣﻘﺎﻡ ﺧﻮﺩ،ﺩ= 5197; ﺭﺏّ ﺍﻟﻨﻮﻉ ﻳ&#= 65166; ﺭﺏّ ﺍﻟﻔﺼﻞ ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺩ= 5197; ﻭﺣﺪﺕ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﭼﻮﻥ ﺫﺍﺕ ﺍﻧ&= #65204;ﺎﻥ ﺳﺎﻟﻚ ﺑﮑﻤﺎﻝ &= #65197;ﺳﻴﺪ،ﺳﻄﺢ ﻧﻮﻋﻰ ﻭﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ&= #65197;ﺍ ﺑﺎﻟﺎ ﺑﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻭﺩﺭ ﺭﺏّ ﺍﻟﻔ&#= 65212;ﻞ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭ&#= 65153;ﻣﺪﻩ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺷﻬ&= #65262;ﺭ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس،ﮐﻪ ﻗA= 220;ﺮه لﻯ ﺩﺭ ﺩﺭﻳﺎﻯ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ ﻫﺮ ﺃﺗﻢ ﻧﻴ= ﺰ ﻭﺟﻮﺩﺵ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65251;ﺴﺘﻘﻞ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻗﻄ= ﺮه اﻯ ﻣﺸﺤّﺺ ﺑﺮ= 5165;ﻯ ﺧﻮﺩ ﻫﺴﺖ. ﮐﻪ ﺑ= ;ﺎﺯ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ ﺑﺮﺗﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ &= #65193;ﻳﮕﺮﺍﻥ ﺍﮔﺮ ﻣﻬﻢ ﺗﺮ ﺑ= ﺎﺷﺪ،ﺟﺰ ﺿﺮﺭ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻧ= ﻔﻊ ﺧﻮﺩ ﺟﺴﺘﻦ،ﻭ &#= 65191;ﻮﺩﺭﺍ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺩ&= #65261;ﺳﺖ ﺩﺍﺷﺘﻦ ﺍﺳﺖ. ﺍ= ﻣﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺮﺩﻧﺪ،ﺩﻭʌ= 03;ﺘﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65197; ﻋﻤﻞ ﺑﺎ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﻋﻘﻠﻰ ﻭ ﻫﺪﻑ ﺍ= ﻟﻬﻰ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﻭﺧﺪﻣﺖ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﺧﺪﻣﺖ ﺑﺨﻮﺩ ﻭ = ﺑﺘﻤﺎﻡ ﻫﺴﺘﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺷﺎﻣﻞ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻧﻴﺰ ﻫﺴ&= #65174; ﺯﻳﺮﺍ ﺧﻮﺩ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﻳﻚ ﻭﺍﺣ&= #65194; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;،ﮐﻪ ﻣﻮﻗﺘﺎ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﻫﺴﺖ. ﭼﻮﻥ ﺗﻮﻟ= ﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﻣﻘﺎﻡ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻭﺩﺍﻧﺘﺎ ﻭﻣﻴ&#= 65176;ﺮﺍ ﻭﺑﻮﺩﻳﺴﻢ ﻭ ﺯ&= #65197;ﺩﺷﺘﻴﺴﻢ ﻭﻣﺴﻴﺤﻴّﺖ ﻭ &#= 65165;ﺳﻠﺎﻡ ﺳﻠﻮﮐﻰ ﻣﻘﺎﻡ &= #65187;ﺴﻴﻨﻰ ﻭ ﺁﺩﻡ ﺗﺎﺯه ا&#= 65263; ﺩﺭ ﺟﻬﺎﻥ،ﺑﺮ= 5165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻘﺎﻡ ﺍﻭﻝ ﺍﺯ ﭘﻨﺞ ﺗ= ﻦ ﺁﻝ ﻋﺒﺎ ﻭﺷﻬﻮ&= #65193; ﻣﻘﺪﻣﺎﺗﻰ ﺍﺳ&#= 65174;. ﻭﻟﺬﺍ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺴﻴﻦ ﺭﺍ ﮐﺸﺘ&= #65264; ﻧﺠﺎﺕ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻫﺮﮐﺎﻣل اﻟA= 260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;. ﻭﻫﺮ ﻭلیّ اﻟʌ= 60;ﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ، ﮐﺸﺘﻰ ﻭ&#= 65247;ﺎﻳﺖ ﻭﻧﻮﺡ ﮐﺸﺘﻰ ﺑ&= #65166;ﻥ،ﺁﻧﺎﻥ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍ&= #65199; ﺩﺭﻳﺎﻫﺎﻯ ﺑﺤ&#= 65198;ﺍﻧﻰ ﺍﺣﻮﺍﻟﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭﺭؤﻳﺎﺋﻰ ﺍﺳ= 5174;. ﺗﺎ ﺁﻧﺎﻥ ﺭﺍ ﺑ= ﺴﺎﺣﻞ ﻧﺠﺎﺕ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65166;ﻧﺪ. ﻭﺑﺤﺴﻴﻦ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺩﺭ ﻭ= ﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65255;ﻴﺰ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﺩﺭ ﺍﻣﻮﺭ ﻧﺎﺳ&= #65262;ﺗﻰ ﻭ ﺑﺸﺮﻯ ﻭﻣﺎﺩ&= #65263;،ﻫﺮ ﻧﻔﻊ ﻣﺎ ﺣﺘﻤﺎ = ﺑﻀﺮﺭ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﺣ= ﺘﻰ ﺍﮔﺮ ﻧﻔﻌﻰ ﻫﻢ = ﺭﺳﺎﻧﺪﻩ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﮔ= ﺮ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﮐﻰ ﻧﻔﻊ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﻔﻊ ﺧﻮﺩ ﻭ= ﻧﻔﻊ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺪﺍﻧﺪ، ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭ&#= 65165; ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ &= #65251;ﻄﺮﺡ ﻧﻴﺴﺖ. ﻭ ﻟﺬﺗﻬ= ﺎﻯ ﺟﻬﺎﻧﻰ ﺑﺸﺮﻯ &= #65191;ﻮﺩﺧﻮﺍﻫﻰ ﻭ ﺍﻧﺎﻧﻴّﺖ ﺍ&#= 65203;ﺖ ﮐﻪ ﻋﻠﺎﻗﻪ ﺑﺸ&= #65260;ﻮﺕ ﻭ ﻟﺬﺕ ﻭ ثرﻭﺕ &= #65261; ﺍﻓﺘﺨﺎﺭﺍﺕ ﺩ&#= 65267;ﮕﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺳﻌﺎﺩﺗﻰ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ،ﮐﻪ ﻏﻴﺮ ﺣﻘﻴﻘﻰ ﻭ = ﻏﻴﺮ ﻋﻘﻠﺎﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﻧﺴﺒﺖ ﺑ&= #65228;ﻘﻞ ﺑﺮﺗﺮ ﻭ ﺣﻘﻴﻘ&= #65174; ﺑﺎﻟﺎﺗﺮ،ﺍﻳA= 254; ﺳﻌﺎﺩﺕ ﻧﺎﭼﻴ&#= 65200; ﺍﺳﺖ. ﮔﺮﭼﻪ ﻧﺎ= ﻡ ﻭﺍﻗﻌﻴّﺖ ﻧﺴ= 5170;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.<= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﺒﺘﻪ ﺍ= ﻳﻦ ﺣﻘﻴﻘﺖ ﻧﺴﺒﻰ &= #65191;ﻮﺩﺭﺍﺑﺎﺯ ﻧﻨﮓ ﻣﻴﺪﺍﻧﺪ&#= 1548;ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﻧﺮﻓ&#= 65176;ﻪ ﺍﺳﺖ. ﻭﭘﺶ ﺍﺯ ﻣ= ;ﺮﮒ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻧﻔﻊ ﺧﻮ&= #65193; ﺟﺴﺘﻪ،ﺩﺭ ﺗﻮ= 5247;ﺪﺍﺕ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪه &= #65259;ﺎ ﺭﺍ ﻣﻴﺠﻮﻳﻨﺪ. = ﻭﻟﻰ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ &= #65259;ﺮ ﻫﻮﺳﻬﺎﻯ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ،ﺩﺭ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﺳﺎﻟﮑﺎﻥ،ﮐﺎA= 197;ﻯ ﺟﺰ ﺩﻭﺳﺖ ﺩﺍﺷ&= #65176;ﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺴﺖ. ﻭ ﺑﻴﺰﺍﺭ ﺍﺯ ﻣ= ﻘﺎﻡ ﻧﻮﻋﻰ ﻭ ﻧﻔﺮﺕ&= #1548;ﺍﺯ ﻣﻘﺎﻡ ﺑﺸﺮﻳّ= 5174; ﻓﻌﻠﻰ ﺧﻮﺩ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﻭﻟﺬﺍ ﻣﻘﺎﻡ ﺧ&= #65262;ﺩﺭﺍ ﻓﻀﻴﻠﺘﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ،ﻧﻪ ﺑﺼﺮﻑ ﺍﻳﻨﮑﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻴﺸﺘﺮ ﺩﻭ&= #65203;ﺖ ﺩﺍﺭﺩ. ﻭ ﺳﺎﻟﻚ= ﺳﺎﻟﻬﺎﻯ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺭ&= #65165; ﺩﺭ ﻋﺰﻟﺖ ﻭﺗﻨ&= #65260;ﺎﺋﻰ ﻭﺩﻭﺭﻯ ﺍﺯ ﺩﻳ&= #64405;ﺮﺍﻥ ﻣﻴﮕﺬﺭﺍﻧﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﮕﺮ ﺩﺭﻣﺤʌ= 16;ﺮ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ = ﻣﺮﺑّﻰ ﺍﻟﻬﻰ،ﻳﺎ ﺣﺪ= 617; ﺃﻗﻞ ﺑﺎ ﺳﺎﻟﮑ&= #65166;ﻥ ﺩﻳﮕﺮ ﻭﻟﺎﻳﺖ &= #65191;ﻮﺩ،ﭼﻮﻥ ﺫﺍﺕ ﺑﺸﺮﻯ ﻫﺮ&= #64404;ﺰ ﺍﺷﺒﺎﻉ ﻭ ﺳﻴﺮ&= #65263; ﻧﺪﺍﺭﺩ. ﻭﺣﺘﻰ = ﺗﻌﺼّﺒﺎﺕ ﺁﻥ ﺑﺤﻘﺎﺭﺕ ﻋ&= #65240;ﻠﻰ ﮐﺸﻴﺪﻩ ﺷﺪﻥ ﻣ&= #65268;ﺒﺎﺷﺪ ﮐﻪ ﺧﻮﺩﺭﺍ ﺯﻭ&= #65175;ﺮ ﺑﮑﻤﺎﻝ ﺑﺮﺳﺎ&#= 65255;ﺪ. ﻋﻤﻠﺎ ﺩﺭ ﺩﻭﺳ&= #65174; ﺩﺍﺷﺘﻦ ﺧﻮﺩ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﻧﻔﺮﺕ ﺍﺯ ﺁﻥ ﻣ= ﻴﺒﺎﺷﺪ. ﻭﺣﺘﻰ ﻫﺮﮐﺎﺭ&#= 65227;ﻘﻠﻰ ﺑﺎﺯﮐﺎﺭ ﻏﻴﺮ&#= 65227;ﻘﻠﺎﻧﻰ ﻳﺎ ﻋﻘﻞ ﺣﻘﻴﺮ&= #65175;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﻇﻴ&= #65236;ﻪ ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ،ﺍﺯ ﺃﺯﻝ ﺑﻰ ﺍﺑﺘﺪ&= #65165; ﺍﻳﻦ ﺑﻮﺩﻩ،ﮐ= 5258; ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ، ﻳﺎﺗﮑﺎﻣﻞ ﻃﺒ&#= 65268;ﻌﻰ ﻭﺍﺭﺍﺩﻯ،ﺧﻮA= 193;ﺭﺍ ﺑﺎﻣﺮﻭﺯ ﺑﺸﺮ&#= 65267;ّت ﺮﺳﺎﻧﺪﻩ که ﻔ= 5198;ﻣﺎﻥ ﮐن ﻔﻴﮑﻮن ﺎﻟ= 5260;ﻰ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺗﺎ= ﺑﺮﺍﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭘﻴ&= #65206; ﺑﺮﻭﺩ. ﭘﺶ ﻭﻇﻴ= ﻔﻪ ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪ&#= 64404;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺫﺍﺕ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ، ﻭﻧ= 5258; ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ &= #65195;ﺍﺕ ﺧﻮﺩ. ﻭﻟﻰ ﮐﺴﺎ= ﻧﻰ ﮐﻪ ﻣﺨﺎﻟﻒ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ،ﻭﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺑﺎﻭﺭ&= #65263; ﻧﺪﺍﺭﻧﺪ، ﮐﺴ= 5166;ﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺧﻮ&= #65193;ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ. = ﺣﺘﻰ ﺍﮔﺮ ﺑﻨﺎﻡ ﺩﻭ&= #65203;ﺘﻰ ﺟﻤﻊ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻣﺎﻧﻨﺪﺍﻓﺮﺍ= 5193; ﻳﻚ ﮔﺮﻭﻩ ﺣﺰﺑ&= #65264; ﻳﺎ ﻣﺬﻫﺒﻰ ﻳﺎ = ﺣﺮﻓﻬﺎﻯ ﻭﻫﻢ ﻣﺼﺎﻟﺢ ﺍ&= #65239;ﺘﺼﺎﺩﻯ ﻭ ﻳﺎ ﻣﺎﻓﻴﺎﺋ&= #65264; ﻭﻏﻴﺮﻩ،ﭼﻮﻥ = 5183;ﻨﺒﻪ ﻋﻘﻠﻰ ﻭﻣﻨﻄﻘ&#= 65264; ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺎ = ﻣﻬﻢ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ &= #65175;ﺎ ﺟﻨﺒﻪ ﻫﺎﻯ ﻋﺎ&= #65219;ﻔﻰ ﻭﺗﮑﺎﻣﻠﻰ ﻭ ﺁ&= #65267;ﻨﺪﻩﻧﮕﺮﻯ. ﭘس ﻣﻴﮕﻮﻳﻨﺪ &#= 64400;ﻪ ﺍﮔﺮ ﻣﺤﺒّﺖ ﺑ&#= 65192;ﻮﺩ ﻭﺩﻳﮕﺮﺍﻥ ﻋﻘ&#= 65248;ﺎﻧﻰ ﺑﺎﺷﺪ،ﺩﺭﺳﺖ = 5165;ﺳﺖ. ﻭﻟﻰﻧﻪ ﺑﺎ ﻋﻘ&= #65246; ﻧﺎﻗﺺ ﻭ ﺑﻴﻤﺎ&= #65197;ﮔﻮﻧﻪ ﻋﻘﺪﻩ ﺩﺍﺭ ﻭ ﻋ= ﻘﺐ ﻣﺎﻧﺪﻩ ﺩﺭ ﻧﺮ&= #65193;ﺑﺎﻥ ﺗﮑﺎﻣﻞ. ﮐﻪ ﻧﻤ= ﻴﺘﻮﺍﻧﺪ ﺑﮑﺴﻰ ﻋﻘﻞ ﺑﺮ&= #65175;ﺮﻯ ﺑﺮﺳﺎﻧﺪ. ﻭ ﺍﻃ= ﺎﻋﺖ ﺍﺯ ﻋﻘﻞ ﺑﺮﺗﺮ = ﺩﺭﺳﺖ ﺍﺳﺖ،ﻭﻧﻪ ﺍﺯ &#= 65227;ﻘﻞ ﻣﻌﻤﻮﻟﻰ ﻣﺎﺩ&#= 65263; ﻭ ﺑﺸﺮﻯ،ﮐﻪ ﻋ&#= 65240;ﻠﻰ ﺟﺰﺋﻰ ﺍﺳﺖ ﮐﻪ = ﺟﺰ ﻧﻔﻊ ﺧﻮﺩ ﻭﺿﺮ&= #65197; ﺩﻳﮕﺮﺍﻥ ﺑﭽﻴ&#= 65200;ﻯ ﻓﮑﺮ ﻧﻤﻰ ﮐﻨﺪ.= ﺷﺮﻁ ﻋﻘﻞ ﺑﻤﻌﻨﻰ ﻋ&= #65240;ﻞ ﺑﺸﺮﻯ ﻧﻴﺴﺖ، &#= 64400;ﻪ ﺩﻳﻮﺍﻧﻪ ﻫﺎ ﻧ&= #65268;ﺰ ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﻭ ﺣﺘﻰ ﺧﻮﺩﺭﺍ ﻋ&= #65166;ﻗﻠﺘﺮ ﻧﻴﺰ ﺍﺯ ﭘﺰﺷﻚ = ﻣﻌﺎﻟﺞ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﺍﻃﺎﻋﺖ ﺍﺯ ﻋﻘﻞ ﺑﺎﻟﺎ&= #65175;ﺮ، ﻫﻤﻴﺸﻪ ﺑﺎﻳﺪ &= #65193;ﺭ ﻧﻈﺮ ﺑﺎﺷﺪ ﮐﻪ = ﺑﻤﻌﻨﻰ ﻋﻘﻠﻬﺎﻯ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺑﺨ= ﺼﻮﺹ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ،ﻣﻄﻴﻊ ﻋﻘﻞ ﮐﻠّﻰ ﻭ ﺑ&= #65198;ﺗﺮ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﺎﺷﺪ،ﺍﮔﺮ ﺧ= 5194;ﺍﻭﻧﺪ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ ﺗﺎ ﺧﻮﺩ ﻧﻴﺰ ﺑ= ﺎ ﻫﺮ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;ﻯ ﮐﻪ ﻣﻴﻴﺎﺑﺪ،= 5251;ﻌﺎﺩﻝ ﺁﻥ ﻋﻘﻠﻬﺎﻯ ﺍ&= #65247;ﻬﻰ ﻭﻟﺪﻧّﻰ ﺑﺮﺗ= 5198;ﻯ ﻣﻴﻴﺎﺑﺪ. ﮔﺮﭼ&= #65258; ﺑﺎﺯ ﻣﻄﻠﻖ ﻋﻘ&= #65246; ﻭﺧﻴﺮ ﻭﮐﻤﺎﻝ &= #65255;ﻴﺴﺖ،ﻭﻟﻰ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 65166; ﺧﻴﺮ ﻭﻧﻴﮑﻮﺋ&#= 65264; ﻋﻘﻠﻬﺎﻯ ﻗﺒﻠ&#= 65264;،ﮐﻪ ﻋﻘﻠﻰ ﻣﺎﺩﻯ ﻭ = ﺣﻴﻮﺍﻧﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻤ&= #65264; ﺑﺎﺷﺪ. ﺍﻧﺴﺎﻥ = ﺧﻴّﺮ ﻫﺮ ﮐﺴﻰ ﻧﻴﺴﺖ.= ﮐﻪ ﻫﺮﮐس ﻣﻌﻴﺎﺭ= 5263; ﻭ ﻣﻔﻬﻮﻣﻰ ﺑﺮ&= #65165;ﻯ ﮐﺎﺭ ﺧﻴﺮ ﻭ ﺧﻮ= ﺏ ﺩﺭ ﻋﻘﻞ ﺧﻮﺩ ﻣ= ﻴﺸﻨﺎﺳﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺧﻮ&= #65193;ﺭﺍ ﺧﺎﺩﻡ ﺩﻳﮕﺮﺍ&#= 65253; ﻫﻢ ﺑﺨﻮﺍﻧﺪ ﺑ&= #65248;ﮑﻪ ﺗﻨﻬﺎ ﻣﻌﻴﺎﺭ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﻙ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻭ ﺷﻬA= 262;ﺩﻯ ﺍﺳﺖ،ﮐﻪ ﺍﺭﺯ= 5267;ﺎﺑﻰ ﻭ ﺩﺍﻭﺭﻯ ﻣﺎ ﺭ= ﺍ ﺑﻬﺮ ﺃﻣﺮﻯ ﻧﺴ&= #65170;ﺘﺎ ﺩﺭﺳﺖ ﻣﻴﺪﺍﻧ&#= 65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﺍﺭﺳﻄﻮ ﻣﻴﮕﻮﻳﺪ،ﺍﮔA= 198; ﺩﻭﺳﺖ ﺗﻮ، ﺑﺼ&#= 65262;ﺭﺕ ﺩﻳﮕﺮﻯ ﺍﺳﺖ،= 4344;ﺶ ﻋﺸﻖ ﺑﺨﻮﺩ ﻭﻣ&= #65188;ﺒﻮﺑﺎﻥ ﻋﺸﻖ ﺑﺂﻧﻬﺎ ﺍ&= #65203;ﺖ. ﻭ ﺍﻳﻦ ﮔﻔﺘﻪ ﺍ= ﺭﺳﻄﻮ ﺗﻨﻬﺎ ﺩﺭ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺻﺎﺩﻕ &= #65165;ﺳﺖ. ﻭﻧﻪ ﻏﻴﺮ ﺍﺯ ﺁ= ﻥ. ﺍﺭﺳﻄﻮ ﺍﺯ ﺩﻭ&= #65203;ﺘﻰ ﺩﻭﺳﺘﺎﻥ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5203;ﺮﺍﺳﺮ ﻧﻔﻊ ﺧﻮﺩ ﺧﻮﺍ&= #65203;ت ﻨﺪﺍﺭﻧﺪ. ﻭ ﺩﻭ= ﺳﺘﻰ ﺭﻭﺷﻰ ﺭﻓﺘﺎﺭ&#= 65263; ﺍﺳﺖ،ﮐﻪ ﮐﺴﺎ= 5255;ﻰ ﮐﻪ ﻣﺎ ﺩﻭﺳﺖ ﺑ= ﺪﺍﺭﻳﻢ. ﻟﺬﺍ ﺑﺎﺯ ﻣﻴﭙ&= #65198;ﺳﺪ ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﺧ&= #65262;ﺷﺒﺨﺖ ﮐﺎﻣﻞ،ﺑﺎﺯ ﺍ= 5187;ﺘﻴﺎﺝ ﺑﺪﻭﺳﺘﺎﻧﻰ ﺩ&#= 65165;ﺭﺩ،ﻳﺎﻣﮑﺘف= ;ی ﺒﺨﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﮔﺮﮐﺎﻣلی ﺪA= 267;ﮕﺮﺍﻥ ﺭﺍ ﺑﺮﺍی اﻳﻦ &#= 65193;ﻭﺳت دﺍﺷﺘﻪ، ﮐﻪ ﺑ= 5176;ﻮﺍﻧﺪ ﺩﻭﺳﺘﻰ ﻋﻤﻠﻰ &= #65261; ﻧﻴﮑﻮﺋﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺂﻧﻬﺎ ﻣﻨﺘﻘ&#= 65246; ﮐﻨﺪ. ﻧﻴﺎﺯ ﺑﺂ= ﻧﺎﻥ ﺩﺍﺭﺩ،ﻭﻟﻰ ﻫ= 5198;ﮔﺰ ﺩﻭﺳﺘﺎﻥ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺯﻳﺎﺩ ﻧﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ. ﻭﻟﻰ ﺍﮔﺮ= ﻧﺘﻮﺍﻧﻴﻢ ﺷﺎﻳﺴﺘﻪ ﺧﺪﻣ&#= 65174; ﺑﻬﻤﻪ ﺁﻧﻬﺎ ﺑ&= #65166;ﺷﻴﻢ،ﺣﺘﻰ ﻳﻚ ﺩﻭﺳﺖ ﻧﻴﺰ = ﺯﻳﺎﺩ ﺍﺳﺖ. ﺑﻘﻮﻝ ﻣﻮ= ﻟﺎ ﻋﻠﻰّ ﺻﺪ ﺩﻭﺳ&#= 65174; ﮐم اﺳﺖ، ﻭﻟﻰ = 5267;ﻚ ﺩﻭﺳﺖ ﻧﻴﺰ ﺯﻳ&= #65166;ﺩ ﻣﻴﺒﺎﺷﺪ ﺗﺎ ﺑ&= #65176;ﻮﺍﻥ ﺧﺪﻣﺖ ﮔﺬﺍﺭ ﻋ&= #65240;ﻠﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﮐﻤ= ﺎﻝ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷ&#= 65268;ﻢ. ﮐﻪ ﺣﺪﻭﺩ ﺗﻮﺍ&= #65255;ﺎﺋﻰ ﻫﺮﮐس ﻣﺤﺪﻭﺩ &#= 65165;ﺳﺖ. ﻭ ﺍﮔﺮ ﺧﺪﺍﻭﻧ&= #65194; ﺑﺨﻮﺍﻫﺪ ﺭﺣﻤ&#= 65176;ﻬﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﺑﺮﺳﺎﻧﺪ،ﻭﺧA= 268;ﺮ ﺭﺳﺎﻧﻰ ﮐﻨﺪ،= 4344;س ﻟﺎﺯﻡ ﻣﻴﺪﺍﻧ&#= 65194;،ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺍﻭﻟ&#= 65268;ﺎی ﺪﻳﮕﺮ ﻧﻤﺎﻳﺪ. = ﻭﺍﻭﻟﻴﺎس اﻟﻬﻰ ﻧﻴﺰ ﺍﮔ&#= 65198; ﺑﺨﻮﺍﻫﻨﺪ ﺧﻴ&#= 65198; ﺑﺮﺳﺎﻧﻨﺪ ،ﺧ= 5262;ﺩ ﺑﺴﻮﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺮﻭﻧﺪ. ﻭﺩﻭ&= #65203;ﺘﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﭘس &= #65203;ﻌﺎﺩﺗﻤﻨﺪ ﮐﺴﻰ ﺍﺳﺖ،ﮐﻪ &#= 65255;ﻴﺎﺯﻣﻨﺪ ﺧﻴﺮ ﺭﺳﺎﻧﻰ ﺑ&= #65166;ﺷﺪ. ﻭ ﺍﻓﺎﺿﻪ ﻓﻴﺾ = ﻋﻘﻠﻰ ﻭ ﺍﻧﻮﺍﺭ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺧ&= #65262;ﺩﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺮ&#= 65203;ﺎﻧﺪ. ﭼﻪ ﺳﻮﺩ ﻧﻮﺭﺵ = ﺩﺭﺧﻠﻮﺗﻰ ﺑﺘﺎﺑﺪ،ﻭﮐﺴA= 264; ﺭﻭﺷﻨﻰ ﻧﮕﻴﺮ&#= 65193; ﺗﻌﻠﻴﻢ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﺑﺪﻳ&= #64405;ﺮﺍﻥ،ﺑﺎ ﮐﻤﻚ ﮐﻤﻚ ﺑﺴﻴ&= #65198; ﺣﺮﮐﺖ ﺗﮑﺎﻣﻠ&#= 65264; ﺗﻤﺎﻡ ﮐﺎﺭﻭﺍ&#= 65253; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﻭﺗﺴﺮﻳﻊ ﺩﺭ ﺗ&= #65188;ﻘّﻖ ﻇﻬﻮﺭ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺑﻴﺸﺘﺮ،ﻭﺣﺘA= 264; ﻧﺰﺩﻳﻚ ﺷﺪﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺴﺒﻰ ﻫﺮﭼʌ= 58; ﺑﻴﺸﺘﺮ ﺩﻳﮕﺮﺍﻥ ﺑﻨﻮ&#= 65197;ﻗﺎﺋﻢ، ﭼﻪ ﺭﺳﺪ ﺑﻈﻬﻮ&= #65197; ﻭ ﺑﻌثت ﻗﺎﺋﻢ &#= 65153;ﺧﺮ ﺍﻟﺰﻣﺎﻥ ﮐﺎﺷ&#= 65234; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﺷﺪ ﻭ ﻧﻮﺭ ﺭ= بّ ﺮﺣﻤﺎﻥ. ﺍﮔﺮ ﺍ= ﻓﺮﺍﺩ ﻧﻮع ﺒﺸﺮﻯ ﻧﺘ&#= 65262;ﺍﻧﻨﺪ،ﺧﻮﺩ ﺑﮑﻤﺎﻟﺎﺕ ﻟﺎ&#= 65199;ﻡ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﻨﺪ. ﭼﻨﺎﻥ = ﻧﻮﻋﻰ ﻫﻢ ﺩﺭ ﺟﻬﺎﻥ ﭘ= ﻴﺪﺍ ﻧﺨﻮﺍﻫﺪ ﺷﺪ،= 4400;ﻪ ﺗﺎ ﮐﻨﻮﻥ ﻧﻴﺰ = ﭘﻴﺪﺍ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭﺍ&= #65197;ﻭﺍﺡ ﻣﺘﻮﻟﺪ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﺗﻨﻬﺎ = 5165;ﺭﻭﺍﺣﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ = ﺑﺪﺭﺟﻪ ﮐﻤﺎﻝ ﺍﻟﮕﻮﻯ &= #65255;ﻬﺎﺋﻰ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺭﺳﺎﻧﺪه اﻧﺪ. &#= 64400;ﻪ ﺧﻮﺩ ﺭﻭﺣﻰ ﻣﻘ&= #65194;ّس ﻭ ﺍﻟﻬﻰ ﺭﺍ ﻳﺎ= ﻓته اﻧﺪ. ﻭ ﺍلاّ ﺍ= 5255;ﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﺴ&= #65166;ﻧﻰ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺍ&= #65199; ﺁﺭﺷﻴﻮ ﻭ ﺃﻧﺒ&= #65166;ﺭ ﺍﻟﻬﻰ ﺑﻴﺮﻭﻥ &= #65153;ﻣﺪﻩ ﺑﺎﺷﻨﺪ،ﻭ ﺑﺪ= 5261;ﻥ ﺳﺎﺑﻘﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﻧﻮعی ﻮ ﺍﺯ ﻫﻤ&#= 65258; ﻣﺮﺍﺗﺐ ﻗﺒﻠﻰ &= #65175;ﺎ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻭ &= #65267;ﺎﻓﺖ ﻣﻘﺪﻣﺎﺕ ﻋﻘﻠ&#= 65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﻧﻮﺭﻗﺎﺋﻢ&#= 1548; ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﻧﺪ. ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻣ&= #65262;ﺟﻮﺩﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎ&#= 65207;ﺪ،ﭘس ﻧﻴﺎﺯ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﺭﺷﺪ ﮐﺎﻓﻰ ﺩﺭ = ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ ﺑﺴﻄﺢ ﻋﻘ&= #65246; ﺟﻤﻌﻰ ﺭﺳﻴﺪ،= 5261;ﻇﻴﻔﻪ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺍﺭﺩ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺑﻌﻠّﺖ ﺟﺪﺍﺷ= 5194;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺟﻤﻊ ﺑﺎA= 207;ﺪﻭﺑﺎﻣﻴﺪ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ، ﮐﻪ ﺑﺎﺯ ﺑﺨﻠﻖ = ﺑﺎﺯ ﮔﺮﺩﺩ. ﻭ ﺳﻈﺢ ﻋ= ;ﻘﻞ ﺟﻤﻌﻰ ﺭﺍ ﺩﺭﺟ&= #65260;ﺎﻯ ﺑﺎﻟﺎ ﺑﺒﺮﺩ. ﻭ= ﻟﺬﺍ ﺑﺼﻮﺭﺕ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺩﺭ ﺗﺤﻤّﻞ ﺭﻧ&#= 65182; ﺗﮑﺎﻣلی اﺳﺖš= 8;که ﺒﮕﻨﺞ ﺷﺎﻳﮕﺎ&#= 1606; اﻟﻬﻰ ﻭﻋﻘﻠﻰ &#= 65261;ﺭﻭﺣﻰ ﻣﻴﺮﺳﻨﺪ. ﻭ ﺗﻨ= ﻬﺎ ﺳﺎﻟﮑﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﺭﻧﺠﻬﺎﻯ ﺑﻠﺎ&#= 65267;ﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﻫﻔﺖ = ﺳﺮﻧﻮﺷﺖ ﻭﻳﮋﻩ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩﺭﺍ ﺗﺤﻤّﻞ ﻣﻴﮑﻨ= 5256;ﺪ. ﻭﺁﻧﻬﺎ ﺍﻣﺘﺤ&#= 65166;ﻧﺎت ﭙﺮﻣﺤﻨﺖ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍی ﺨﻮﺩ ﺭﺣ&#= 65252;ت ﻤﻴﺪﺍﻧﻨﺪ. ﻭﭼ&= #65256;ﻴﻦ ﺭﻧﺠﻬﺎ ﺑﺮﺍﻯ &= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ،ﺣﺘA= 264; ﺗﺼﻮﺭﺁﻧﺎن ﻨ= 5262;ﻋﻰ ﺟﻬﻨّﻢ ﻣﻴﺒﺎ= 5207;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #64404;ﺮ ﭼﻨﺎﻥ ﺭﻧﺠﻬﺎ&#= 65163;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;، ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ،ﻭ ﺩﺭ ﺟﻬﻨّﻢ ﻫﺎ&#= 65263; ﮐﺎﺭﻣﺎﺋﻰ ﻣﻴ&#= 65248;ﻴﻮﻧﻬﺎ ﺑﺮﺍﺑﺮ ﺭﻧﺠﻬ&#= 65166;ﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ. ﻭﻧﻤﻴﺪ&= #65165;ﻧﻨﺪ ﮐﻪ ﺍﮐﻨﻮﻥ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻴﺰ ﺩﺭ ﺟﻬﻨّﻢ ﭼﻬ&#= 65166;ﺭﻡ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﺭﺳﻄ= 5262; ﺳﻌﺎﺩﺕ ﺭﺍ ﺩﺭ ﻓﻌﻞ ﻭ ﻋ= ;ﻤﻞ ﻭ ﮐﺎﺭﺑﺮﺩ ﺁﻥ = ﻣﻴﺪﺍﻧﺪ. ﻭ ﺩﺭﻙ ﻟﺬّﺕ ﺳ&= #65228;ﺎﺩﺗﻤﻨﺪﺍﻥ ﮐﺎﻣﻞ، ﺍﻟﺒﺘ= 5258; ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65165;ﺯ ﺍﺣﺴﺎس ﻟﺬﺕ ﻏ&#= 65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺍﻧﺴﺎﻥ ﺧﻴّﺮ &#= 65261; ﮐﺎﻣﻞ ﺍﺳﺖ،ﮐ= 5258; ﻣﺴﺘﻌﺪﺍﻥ ﺗﮑ&#= 65166;ﻣلی ﺮﺍ ﺩﻭﺭ ﺧﻮﺩ ﺟ= ﻤﻊ ﻣﻴﮑﻨﺪ ﺗﺎ ﺧﻴ&= #65198; ﻭﮐﻤﺎﻟﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﺭﺳ&#= 65166;ﻧﺪه ﺒﺎﺷﺪ. ﻭ ﻓﻀﺎﺋ= ﻞ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻋ= ﻤﻞ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺗ&= #65240;ﺴﻴﻢ ﻣﻴﮑﻨﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﭼﻨﺎﻥ ﻧﻴﺴﺖ،= 4400;ﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺧ&= #65262;ﺩ ﺭﺍ ﻋﺎﻗﻞ ﻭ ﻓﺎ= ﺿﻞ ﻭ ﺧﻴّﺮ ﻭﻣؤﻣ= 5254; ﺑﺪﺍﻧﺪ، ﺍﮔﺮ &#= 65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺟﺎﺯﻩ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺧ&= #65268;ﺮ ﺭﺳﺎﻧﻰ ﺭﺍ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﻳﺎ ﻫﻨﻮ= ﺯ ﻋﻤﻴﻘﺎ ﻣﻌﻨﻰ &= #65261;ﻣﻔﻬﻮﻡ ﺧﻴﺮ ﺭﺍ ﻧﻤﻴﺪ&= #65165;ﻧﺪ. ﺍﺭﺳﻄﻮ ﻣﻴﮕﻮ&#= 65267;ﺪ،ﺧﻮﺩ ﺣﻴﺎﺕ ﻟﺬﺗﻰ ﺩ&= #65197; ﺫﺍﺕ ﺧﻮﺩ ﺩﺍﺭ&= #65193;. ﻳﺎ ﻫﻤﺎﻥ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﻫ&#= 65198; ﻣﻮﺟﻮﺩﻯ ﻫﺴﺖ. = ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺯﻧﺪ&#= 64404;ﻰ ﺑﻬﺸت ﻤﻮﻋﻮﺩ &#= 65175;ﮑﺎﻣﻠﺎﺕ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩﺭﺍ ﺍﺳﺘﻔﺎﺩه ﻨﻤ= 5166;ﻳﺪ. ﻭﻟﺬت ﺁﻧﺮﺍ ﺑ&#= 65170;ﺮﺩ. ﻳﺎ ﺍﮔﺮ ﺧﻮﺍﺳ&= #65174;،ﻗﺴﻤﺘﻰ ﺍﺯ ﺍﻳﻦ ﺑﻬﺸﺖ = ﮐﻨﻮﻧﻰ ﺭﺍ،ﺻﺮﻑ ﮐﺴﺐ &#= 65169;ﻬﺸﺖ ﺑﺮﺗﺮ ﺑﺮﺍﻯ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺑﻨﻤﺎ&= #65267;ﺪ. ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻘﻖ &= #65169;ﺪﻫﺪ. ﺗﺎﻣﻨﺎﺳﺐ ﻓﺼ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ، ﻳﺎ ﺷﺎﻳﺴﺘﮕﻰ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﮔﺮﺩﺩ. ﻭ ﺍﮔﺮ ﮐ= ;ﻪ ﺳﺮﻣﺎﻳﻪ ﺣﻴﺎ&#= 65175;ﻰ ﺧﻮﺩ ﺭﺍ،ﮐﻪ ﺁ&#= 65199;ﺍﺩ ﺍﺳﺖ ﻭ ﻋﻘﻠﻰ ﺩ= ﺍﺭﺩ،ﺁﻧﺮﺍ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65169;ﮑﻨﺪ. ﻭ ﺍﮔﺮ ﮐﺮﺍﻣﺎ&= #1578; ﺒﺎﻟﻘﻮّه ﺨﻮA= 193; ﺭﺍ ﺗﺤﻘﻖ ﻧﺪﺍ&= #65193;ه ﺒﺎﺷﺪ، ﺁﻧﮕﺎ= 5257; ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺑ&#= 65184;ﻬﺎﻥ،ﺩﺭ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ&#= 65175;ﺮ ﻣﻴﮕﺮﺩﻧﺪ . ﮐﻪ= ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﻣﺠﺪﺩﺍ = ﺗﮑﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ. ﺗﺎ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺠ&= #65194;ﺩ،ﻫﻤﻴﻦ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻗﺎﺋﻢ ﺭﺍ ﺑﺎﻳ&= #65194; ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;، ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺩ ﻭﺭﻭﺡ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩﻯ ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﺗ&= #65188;ﺖ ﺃﺗﻤﻰ ﻭ ﺃﺗﻤﻰ&= #1548; ﭼﻪ ﺭﺳﺪ ﺑﮕﻴﺎ&= #65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﻓ&= #65212;ﻮﻝ ﺑﺸﺮﻯ،ﻋﺎﻗﺒA= 174; ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ،ﮐﻪ ﻫﻤﻪ &#= 65169;ﺎﻳﺪ ﺑﺨﺪﺍ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ. ﭘس ﺗﻤﺎﻡ ﻗﺪﺭ&#= 65175;ﻬﺎﻯ ﺣﻴﺎﺗﻰ،ﭼﻮﻥ = 5235;ﮑﺮ ﻭ ﮔﻔﺘﺎﺭﻭﺣﺮ&#= 64400;ﺎﺕ ﻭ ﺗﺄﻣﻴﻦ ﻧﻴﺎ&= #65199;ﻫﺎ ﺧﻮﺩ ﺑﺨﻮﺩ ﻧﻴ&= #65200; ﻟﺬﺕ ﻫﺴﺘﻨﺪ،= 4404;ﺮﭼﻪ ﻫﻤﺮﺍﻩ ﺭﻧﺞ ﻭ = ﺳﺨﺘﻰ ﻣﻴﺒﺎﺷﺪ،ﻭﺍ@= 404;ﺮ ﻗﺼﺪ ﺗﮑﺎﻣﻞ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺧﻮﺩ ﻭ= ﺟﻮﺩ ﺩﺭ ﺑﺪﺗﺮﻳﻦ ﺷ&= #65198;ﺍﻳﻂ ﺣﻴﺎﺗﻰ،ﺑﺎﺯ = 5191;ﻴﺮ ﻭ ﺭﺣﻤﺖ ﺍﻟﻬﻰ = ﻫﺴﺖ،ﮐﻪ ﺯﻣﻴﻨﻪ ﭘﻴﺸﺮ&#= 65235;ﺖ ﻣﻘﺎﻣﻰ ﺑﻴﺸﺘ&#= 65198; ﺁﻳﻨﺪﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺩﻳﺪﻥ ﻭ ﺑﻮﺩﻥ = ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺳﻌﺎ&#= 65193;ﺗﻰ ﻣﺘﻮﺍﺿﻊ ﺍﺳﺖ&#= 1548;ﻭ ﺑﻮﺩﻥ ﻭﺩﻳﺪﻥ &= #65169;ﺮﺗﺮ ﺍﺯ ﺧﻮﺩ،ﺳﻌﺎ= 5193;ﺕ ﺗﮑﺎﻣﻠﻰ ﺍﺳﺖ. = ﻭ ﻣﺸﺎﺭﮐﺖ ﺑﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭ ﺣﺪّ ﻧﻴﺎﺯ &= #65199;ﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺩ= ;ﺭ ﺣﺪّ ﺍﻟﻬﻰ ﺩﺭ&#= 65175;ﻌﺎﻟﻰ ﺩﺍﺩﻥ ﻓﮑﺮﻯ ﻭ&= #65197;ﻭﺣﻰ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺗ&= #65256;ﻬﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺳﻄﻮ ﺗﻌﺪﺍﺩ ﺩﻭﺳﺘ&#= 65166;ﻥ ﺭﺍ ﻋﺒﺮﺕ ﻧﻤﻰ = ﺷﻨﺎﺳﺪ،ﻣﮕﺮ ﺩﺭ ﻧﺒﻮﻍ ﻭﺩﺭ&= #65183;ﻪ ﮐﻤﺎﻝ، ﺩﺭ ﺍﻧ&#= 65194;ﮐﻰ ﺍﺯ ﺩﻳﮕﺮﺍﻥ. ﻭ= ﻫﻤﻴﺸﻪ ﺑﺮﺗﺮﻳﻦ ﻣﻘﺎ&#= 65249; ﺑﻴﻦ ﺩﻭﺳﺘﺎﻥ &= #65165;ﻧﺴﺎﻥ،ﺩﻭﺳʋ= 74; ﻭﺍﻗﻌﻰ ﻭﻣﺤﺒ&#= 65262;ﺏ ﺷﺨﺺ ﻣﻴﺸﻮﻧﺪ. = ﮐﻪ ﭘﻴﺮ ﮐﺎﻣل اﻟ= 5260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﭼﻨﺎﻥ ﺍﻧﺴﺎﻥ ﺩﻭﺳت &#= 65194;ﺍﺷﺘﻨﻰ ﺍﺳﺖ ﻭﻣﺤﺒﻮﺏ &= #65165;ﻟﻬﻰ. ﻭﺳﭙسﻣﺤﺒﻮﺏ = 5203;ﺎﻟﻚ، ﺑﺮﺍﻯ ﺩﻭﺍﻡ ﺩ&= #65261;ﺳﺘﻰ،ﺭﻓﻊ ﻫﺮ ﺣﺠﺎﺏ ﻭﻣﺎ&= #65255;ﻌﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﺗﺎ= ﺗﻤﺎس ﻭﺍﻗﻌﻰ ﺑﺮﻗﺮ&#= 65165;ﺭ ﺑﺎﺷﺪ. ﺑﺨﺼﻮﺹ = ﺑﻴﻦ ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ. ﻭﭼﻮﻥ ﻧﻬﺎﻳﺖ &= #65193;ﻭﺳﺘﻰ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﺍﺳﺖ. ﻭ ﺟﺰ ﺑﻴﻚ ﻧﻔﺮ= ﻭ ﻳﻚ ﺳﻮﮊﻩ ﻧﻤﻴ&= #65176;ﻮﺍﻥ ﻋﺸﻖ ﺻﺎﺩﻗﺎﻧ&#= 65258; ﺩﺍﺷﺖ،ﭘس ﺩﺭ = 5203;ﺎﻟﻚ ﮐﺎﺭ ﺍﻭ ﺩﺭﺳﺖ = ﺍﺳﺖ،ﮐﻪ ﺗﻤﺎﻡ ﺳﻌﻰ ﻭ ﮐ= ﻮﺷﺶ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﺤ&= #65170;ّﺖ ﻭ ﮐﺴﺐ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﺗﮑﺎﻣﻠﻰ ﺭﺍ ﺍ&= #65199; ﭘﻴﺮ ﺧﻮﺩ ﺑﻴﺎ&= #65169;ﺪ ﻭ ﺑﮕﻔﺘﻪ ﻣﻮﻟ&= #65166; ﻋﻠﻰّ، ﺻﺪ ﺩﻭ= 5203;ﺖ ﮐﻢ ﺍﺳﺖ ﻭﻟﻰ ﻳ= ﻚ ﺩﻭﺳﺖ ﻧﻴﺰ ﺯﻳ&= #65166;ﺩ ﺍﺳﺖ. ﺍﮔﺮ ﺑﺮﺗ= ﺮ ﺍﺯ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﻧﺒﺎﺷﺪ. ﻭ ﻧﺘﻮ= ﺍﻥ ﺣﻖّ ﻋﺸﻖ ﻭﺭﺯ&#= 65263; ﺍﻭﺭﺍ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ. ﺩﻭﺳﺘﻰ ﻭﺍﻗﻌ&#= 65264; ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﺪ&= #65197;ﺟﻪ ﺍﺧﻮﺕ ﻭﺑﺮﺍﺩ&#= 65197;ﻯ ﺍﻟﻬﻰ ﺍﺳﺖ . ﮐﻪ= ; ﻣﺤﻤﺪ ﻋﻠﻰّ ﺭﺍ ﺑﺮﺍ&#= 65193;ﺭ ﺧﻮﺩ ﺧﻮﺍﻧﺪ. ﻭ= ﻳﺎ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻯ &= #65197;ﺍ ﺑﺮﺍﺩﺭی کاﻣʌ= 46; ﺧﻮﺩ ﺩﺍﻧﺴﺖ. ﺯﻳﺮﺍ = ﺑﺮﺍﺩﺭﻯ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ،ﻭﻧﻪ ﺑﺮﺍﺩﺭﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ. ﺩﻭﺳﺘﻰ ﻟﺎﺯﻣ&#= 65258; ﻋﺸﻖ ﺍﺳﺖ،ﻭ ﺁ&#= 65231;ﺎﺯ ﺭﺳﻴﺪﻥ ﺑﻨﻬﺎ&#= 65267;ﺖ ﻋﺸﻖ ﻗﺒﻞ ﺍﺯ ﺩ= ﻭﺳﺘﻰ. ﻗﺒﻞ ﺍﺯ ﺩﻭﺳﺘ&= #65264; ﺁﺷﻨﺎﺋﻰ ﻭ ﺷﻨ&= #65166;ﺧﺖ ﺧﻮﺏ ﻭ ﺑﺪ ﺩﻳﮕ= ﺮﺍﻥ ﺍﺳﺖ،ﻳﺎ ﺍﺳﺘ= 5228;ﺪﺍﺩﻫﺎﻯ ﺁﻧﺎﻥ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺷ&= #65256;ﺎﺧﺖ ﻭﻟﻰ ﺍﻟﻬﻰ که &#= 65204;ﺎﻟک ﺮﺍ ﺑﺨﺪﺍﻭﻧﺪ &= #65255;ﺰﺩﻳک ﺘﺮ ﮐﻨﺪ ﻣﺮﺩﻡ = ﻧﻔﻊ ﺷﻨﺎس ﺩﻭﺳﺘﻰ &#= 65197;ﺍ ﺩﺭ ﺩﻭﺭﻩ ﺳﺨﺘ&= #65264; ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﺸﻨﺎﺳﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﺩﻭﺭﻩ ﺗﻮﺍﻧﺎ&#= 65163;ﻰ ﻫﺎ ﺻﺪﺍﻗﺖ ﺍﺩ&= #65227;ﺎﻯ ﻣﺎ ﺑﺮﺍﻯ ﺩﻭﺳ&= #65176;ﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﺍﻧﺴﺎﻥ ﻣﻴﮑﻮﺷﺪ ﻫﻨﮕ&#= 65166;ﻡ ﺩﺭﺩﻣﻨﺪﻯ ﺧﻮ&#= 65193;،ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺩﻭﺭ &= #65207;ﻮﺩ. ﺗﺎ ﻣﺒﺎﺩﺍ ﺁﻧ&= #65166;ﻥ ﺭﺍ ﻧﻴﺰ ﻏﻤﮕﻴ&= #65254; ﻧﻤﺎﻳﺪ. ﺯﻧﺎﻥ = ﺑﻴﺸﺘﺮ ﻗﺪﺭﺕ ﺩﻭﺳﺘﻰ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺑﺎ ﺩ= ;ﺭﺩ ﻭﻏﻢ ﺩﻳﮕﺮﻯ،= 5191;ﻮﺩ ﻧﻴﺰ ﺍﺷﻚ ﺭﻭﺍ&= #65253; ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻣ= ﺮﺩﺍﻥ ﮐﻤﺘﺮ ﺍﺣﺴﺎس &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﻭﺑﻴ&= #65208;ﺘﺮ ﭼﺎﺭﻩ ﺍﻧﺪﻳﺸ&#= 65264; ﻣﺸﮑﻠﺎﺕ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;. ﻫﻤﺎﻥ ﻗﺪﺭ ﮐﻪ = ﺍﻧﺴﺎﻥ ﻧﻴﮑﻮ ﮐﺎﺭﻯ ﻳ&= #65166; ﺭﻧﺞ ﺧﻮﺩﺭﺍ ﺑ&= #65198;ﺩﻳﮕﺮﺍﻥ ﻣﺨﻔﻰ ﮐﻨﺪ،ﺳ= 5192;ﺘﻰ ﻣﻴﮑﺸﺪ. ﻭ ﺩﺭ ﺭ= ;ﻧﺞ ﺩﻳﮕﺮﺍﻥ ﺍﺑﺮ&#= 65165;ﺯ ﻣﺸﺎﺭﮐﺖ ﻭ ﻫﻤ&= #65194;ﺭﺩﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﺭ&= #65203;ﻄﻮ ﺩﻭﺳﺘﻰ ﺭﺍ ﺍﺭ&= #65199;ﺵ ﻭ ﻧﻌﻤﺖ ﺑﺰﺭﮒ = ﻣﻴﺪﺍﻧﺪ،ﮐﻪ ﺟﺎﻧﺸﻴﻦ ﻧﺪﺍ&#= 65197;ﺩ. ﺩﻭﺳﺘﺎﻥ ﺑﻬﺘ&#= 65198; ﭘﺬﻳﺮﺍﻯ ﻧﻈﺮ&#= 65267;ّﺎﺕ ﻭ ﻋﻘﺎﻳﺪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﮑﺎﻣﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﺳﻤﭙﺎﺗﻰ ﻭ ﻋﺸﻖ ﻭﮐﺸﺶ ﻋ= ﺎﻣﻞ ﻣﻬﻤﻰ ﺩﺭ ﺧﺪﻣ&= #65174; ﺑﺪﻳﮕﺮﺍﻥ،ﻭ = 5169;ﺮﺍﻯ ﺍﻟﻘﺎﻯ ﻋﻘﺎﻳ&#= 65194; ﺧﻮﺩ ﺑﺂﻧﻬﺎ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺑﺎﻟﻌﮑس ﻧﻔ&#= 65198;ﺕ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65251;ﻬﻤﺘﺮﻳﻦ ﺣﻘﺎﻳﻖ ﮐﺴﻰ ﺭ&= #65165;، ﻣﺨﺎﻟﻒ ﺍﻭ ﻧﺎ&= #64380;ﻴﺰ ﻭ ﺑﺎﻃﻞ ﻣﻴﺪﺍ&= #65255;ﺪ. ﺩﻭﺳﺘﻰ ﺑﺎ ﺍﺧ&= #65268;ﺎﺭ ﺍﻟﻬﻰ ﺭﻭﺯ ﺑﺮ&= #65261;ﺯﺍﺳﺘﺤﮑﺎﻡA= 251;ﻴﻴﺎﺑﺪ،ﻭﺑﺎ= ﺍﺷﺮﺍﺭﺧﻴﻠﻰ= 5199;ﻭﺩﻗﻄﻊﻣﻴﮕ᥷= 8;ﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺳﻄﻮ ﻓﻴﻠﻴﺎ ﻭ ﺩﻭﺳ&= #65176;ﻰ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﺍﺟ= ﺘﻤﺎﻋﻰ ﺑﻨﻴﮑﻮﺋﻰ ﺑﻴ&#= 65166;ﻥ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺩ= ;ﻭﺳﺘﻰ ﺭﺍ ﺑﺮ ﺍﺳﺎس ﺫ&= #65165;ﺕ ﺳﻠﻴﻢ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻟﻰ ﺫﺍﺕ ﺳﻠﻴ&= #65250; ﺩﺭ ﻫﻴﭻ ﮐس ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ،ﻣﮕﺮ = 5175;ﺎ ﺣﺪﻭﺩﻯ ﭘس ﺍﺯ &= #65175;ﺰﮐﻴﻪ ﻫﺎﻯ ﺗﺎ ﺳﺮﺣﺪ&= #1617; ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﮐﻪ ﺳﻠﺎﻣﺘﻰ ﻭ&= #65165;ﻗﻌﻰ،ﺭﺳﻴﺪʌ= 53; ﺑﺴﻄﺢ ﺭﻭﺍﻥ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65197; ﺟﺎﻣﻌﻪ ﺍﺳﺖ ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻭﺷﺎ&#= 65259;ﺪﺍﻥ ﺷﻬﻮﺩﻫﺎﻯ ﺑﺮ&#= 65175;ﺮ ﻭ ﺍﻭﻟﻴﺎﻯﺑﺎ&#= 65199;ﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﭼﻨﻴﻦ = 5211;ﻔﺎﺗﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﺭ= ﺳﻄﻮ ﺩﻭﺳﺖ ﺭﺍ ﻫﻤﺎ&= #65253; ﻣﻦ ﺩﻳﮕﺮﻯ ﻣﻴ&= #65256;ﺎﻣﺪ. ﻭ ﺩﺭ ﻓﻠﺴﻔﻪ ﺍ= ﺭﺳﻄﻮ ﺧﻠﻂ ﻓﺪﺍﮐﺎﺭ&#= 65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎ ﻫﻤﮑﺎﺭﻯ ﻋ&= #65166;ﻗﻠﺎﻥ ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﺯ= ﻳﺮﺍ ﺧﻮﺩ ﺳﺎﻟﻚ ﻭﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ ﻧﺒﻮﺩ. ﮔ= ﺮﭼﻪ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ &= #65175;ﺤﺖ ﺗﻌﻠﻴﻢ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﺩﺭ ﺍﮐﺎﺩﻣﻰ ﺑ&= #65262;ﺩ،ﮐﻪ میتوانست ﺣﮑ&#= 65268;ﻤﻰ ﺍﻟﻬﻰ ﺷﺪﻩ باشد. ﻋﺸﻖ ﻭﺭA= 199;ﻯ ﺩﻭﺭ ﺍﺯ ﺧﻮﺩ ﺧ= ﻮﺍﻫﻰ، ﻫﻤﺎﻥ ﻋﮑس ﻧﺮ&#= 64404;ﺴﻰ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ &= #65191;ﻮﺩ ﭘﺴﻨﺪ ﻭﻣﺘﮑﺒ&#= 1617;ﺮ ﺍﺳﺖ، ﮐﻪ ﻫﻤﻴ&#= 65208;ﻪ ﺍﺯ ﭘﺸﺖ ﭼﺸﻢ ﺑ= ﺪﻳﮕﺮﺍﻥ ﻧﻈﺮ ﺩﺍﺭﺩ ﺩﺭ = ﺩﻭﺳﺘﻰ ﻭﻣﻌﺎﺷﺮﺕ،ﻧA= 170;ﺎﻳﺪ ﺍﮐﺘﻔﺎ ﺑﺼﻔﺎ&#= 65173; ﺧﻮﺏ ﻭ ﺑﺪ ﻇﺎﻫ= ﺮﻯ ﮐﺴﻰ ﮐﺮﺩ. ﺑﻠﮑ= ﻪ ﺑﺎﻳﺪ ﺑﺬﺍت ﻮ&#= 65251;ﻠﮑﺎت اﻭ ﺗﻮجّه ﺪﺍʌ= 07;ﺖ،ﮐﻪ ﻋﺎﻣل اﺻﻠﻰ ﺻ= 5236;ﺎﺕ ﺧﻮﺏ ﻭ ﺑﺪ ﺩﺭ ﻫ= ;ﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺫﺍﺕ ﺭﻭﺣﻰ ﻧﺎ&= #65251;ﺮﺋﻰ ﺍﺳﺖ،ﻭ ﺻﻔﺎﺕ &#= 65195;ﺍﺕ ﻣﺤﺴﻮس ﻭﻣﻠﻤ= 5262;س ﺩﻳﮕﺮﺍﻥ ﻫﺴﺖ. = ﺩﻭﺳﺘﻰ ﺗﻤﺮﻳﻨﻰ ﺑﺮﺍ&#= 65263; ﺻﻴﺮﻭﺕ ﻭ ﺷﺪﻥ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﻭ ﻧﻴﺰ ﺗ&#= 65252;ﺮﻳﻦ ﻋﺸﻖ ﻭﺭﺯﻯ ﻭ ﺷ= ﻨﺎﺧﺖ ﻣﻌﺎﻳﺐ ﺧﻮﺩ،= 5193;ﺭ ﺩﻳﺪﻥ ﻣﺤﺎﺳﻦ &= #65193;ﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﻣ= ;ﺴﻴﺢ،ﺑﺎﻳﺪ ﺩﺷﻤﻦ ﺭﺍ ﻧﻴﺰ = ﺩﻭﺳﺖ ﺩﺍﺷﺖ. ﻭ ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﻔﺘﻪ ﺍﻧﺪš= 8;ﺩﻭﺳﺘﻰ ﻭﺍﻗﻌﻰ ﺁﻥ ﺍﺳ&= #65174; ﮐﻪ ﺍﻧﺴﺎﻥ ﺧﻮ&= #65193; ﺭﺍ ﺩﺭ ﺩﻳﮕﺮﻯ = ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﺑﺨﺼﻮﺹ= ﺩﺭ ﺷﻨﺎﺧﺖ ﻣﻌﺎﻳ&#= 65168; ﺧﻮﺩ،ﮐﻪ ﺍﺯ ﻣ&#= 65188;ﺎﺳﻦ ﺩﻳﮕﺮﺍﻥ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ. ﻭ ﻧﻴﺰ= ﺍﻧﺴﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﺩﻳ&= #64405;ﺮﻯﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ،ﮐﻪ ﺳﺎﻟ= 5242; ﺩﺭ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ ﻏﺮﻕ ﻣﻴﮕﺮﺩﺩ&#= 1548;ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﺪ. ﻭ ﺍ= ;ﻧﺴﺎﻥ ﻧﻴﮑﻮﮐﺎﺭ ﺣﺘ&#= 65264; ﻣﺸﮑﻠﺎﺕ ﺧﻮﺩ&#= 65197;ﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻏﻤﮕﺴﺎʋ= 97;ﻯ ﺩﻳﮕﺮﺍﻥ ﻓﺮﺍ&#= 65251;ﻮﺵ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﭼ= ﻮﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﭘﻨ&= #65260;ﺎﻥ ﮐﺮﺩﻥ ﺍﺳﺮﺍﺭ &= #65191;ﻮﺩ ﺭﻧﺞ ﻣﻴﺒﺮﺩ،= 5231;ﻤﮕﺴﺎﺭﻯ ﻣﻴﺨﻮﺍﻫﺪ ﮐﻪ &= #65169;ﺎ ﻭﻯ ﺩﺭﺩﺩﻝ ﮐﻨ&= #65194;. ﺩﻭﺳﺖ ﺧﻮﺏ ﺍﻳ&= #65254; ﻧﻘﺶ ﺭﺍ ﺩﺍﺭﺩ&= #1548;ﭼﻮن ﭙﻴﺮ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ. ﻭﺍلاّ = 5193;ﻳﮕﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻧﻰ ﮐﻪ = ﻣﻨﺎﻓﻌﺸﺎﻥ ﻃﻠﺐ ﮐﻨﺪ،ﺍﺳ= 5198;ﺍﺭ ﺩﻭﺳﺖ ﺭﺍ ﻓﺎﺵ = ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. ﻭ ﻳﺎ ﺣﺪّ= ﺃﻗﻞ ﺍﻧﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﺗﺮس ﻓﺎﺵ ﺷﺪﻥ &= #65165;ﺳﺮﺍﺭ ﺧﻮﺩ،ﺑﺪﻭﺳﺘA= 264; ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﺗ&= #65224;ﺎﻫﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﺧﻮﺩ ﻋﺬﺍﺏ ﻭ ﺣﺘﻰ ﺑ= ﺎﻋث ﻗﻬﻘﺮﺍﻯ ﺭﻭﺍ&#= 65253; ﺍﻧﺴﺎﻥ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻋﺸﻖ ﺍﺳﺖ ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺩﺭﻭﻥ ﺧ= ﻮﺩ ﺑﻴﺮﻭﻥ ﻣﻴﺒﺮ&#= 65193; ﻭ ﺑﺎ ﺩﻭﺳﺘﺎﻥ = ﺩﺭﺟﻬﺎﻥ،ﻭ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ، &#= 65153;ﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻭ&#= 65165;ﺭﺩ ﻋﺎﻟﻢ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺷﻬﻮﺩﻯ ﺷﻮﻧﺪ. = ﺩﻭﺳﺘﻰ ﻭﻋﺸﻖ ﺑﻤﺮﺍﺗ&#= 65168; ﭘﺎﺋﻴﻨﺘﺮ ﻗﻬ&#= 65240;ﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻣﮕ&= #65198; ﺩﺭ ﺍﻟﻨﺴﺎﻧﻬ&#= 65166;ﻯ ﮐﺎﻣﻞ. ﻭ ﻋﺸﻖ ﺑ= ;ﺒﺎﻟﺎﺗﺮ ﺑﺎﻋث ﮐﺴﺐ ﻓﻴ&#= 65214; ﻭﺭﺣﻤﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ، ﺑویژه ﺩﺭﺳﺎ᥼= 7;ﻚ ﺍﺯ ﻭﺣﻰ ﻭﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ،A= 261;ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﻳﺶ. ﺩﻭﺳﺖ ﻣ= ﺼﻠﺤﺘﻰ ﻭﮐﺎﺫﺏ ﻭ ﺭﻳﺎ&= #64400;ﺎﺭﺍﻧﻪ،ﺟﻬʌ= 56;ّﻢ ﭘﺮﻭﺭﻯ ﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺣﺘﻰ ﺳ= ;ﺎﻟﮑﺎﻥ ﻏﻴﺮ ﺻﺎﺩﻕ ﺭﺍ = ﻣﻨﺎﻓﻖ ﻭﻣﻘﺘﺼﺪ ﮔﻔت= 607; اﻧﺪ،ﮐﻪ ﻣﻘﺎA= 211;ﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ&= #65165;ﻳﻦ ﭘﻴﻮﻧﺪ ﺳﻠﻮﮐ&#= 65264; ﺩﺍﺭﻧﺪ. ﻭ ﺩﻭﺭ= ﻭﺋﻰ ﺑﻴﻤﺎﺭ ﮐﻨﻨﺪ&#= 65257; ﺩﺍﺭﻧﺪ ﮐﻪ ﻫﻢ = ﺑﻤﺬﺍﻫﺐ ﻗﺸﺮﻯ ﺧﻮﺩ ﮐﻮ&= #65197;ﻧﻴﺶ ﻣﻴﻨﻤﺎﻳﺪ،ﻭA= 259;ﻢ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺳﺘﺎﻳﺶ ﻏ&= #65268;ﺮ ﺻﺎﺩﻗﺎﻧﻪ ﺩﺍ&#= 65197;ﺩ. ﻭﭼﻮﻥ ﺩﻭﺳﺖ ﺍ&= #65255;ﺴﺎﻥ ﻳﻚ ﻣﻮﺿﻮﻉ ﻭ ﺷ= ﻴﺌﻰ ﻗﺎﺑﻞ ﺗﻤﻠّﻚ &#= 65255;ﻴﺴﺖ، ﮐﻪ ﺩﻭﺳﺘی ﻨﻴ&#= 65200; ﻋﻘﻞ ﻭ ﺍﺧﺘﻴﺎ&= #65197; ﻭ ﺍﻧﺘﺨﺎﺏ ﺩﺍ&= #65197;ﺩ. ﭘس ﭼﮕﻮﻧﻪ ﺑﺪ&#= 65261;ﺳﺖ ﺧﻮﺩ ﻧﻴﺰ ﻧﮕﻮ&= #65267;ﺪ. ﻭﺩﻭﺳﺖ ﺑﺎﻳﺪ &= #65169;ﺤﮑﻤﺖ ﺩﻭﺳﺖ،ﻭﻧﻪ ﺑ= 4405;ﻔﺘﻪ ﺍﻭ ﺃﻧﺪﻳﺸﻪ ﻭ&= #65193;ﺍﻭﺭﻯ ﮐﻨﺪ. ﭼﻪ ﺑﺴﺎ ﻣ= ;ﺸﮑﻞ ﺩﻭﺳﺖ ﺭﺍ ﺑﺮﻃ&= #65198;ﻑ ﮐﻨﺪ، ﻭ ﻳﺎ ﺧﻮ&= #65193; ﺭﺍ ﺍﺻﻠﺎﺡ ﻧﻤ&= #65166;ﻳﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺩﻭﺳﺘﻰ ﺩﻭ ﻋﻨﺼﺮ ﺭﻋﺎ&= #65267;ﺖ ﺣﺎﻝ ﻭ ﺍﺣﺴﺎس &= #65251;ﺴؤﻟﻴّﺖ ﻫﺴﺖ. ﮐﻪ ﻫﺮﭼﻪ= ﺩﻭﺳﺘﻰ ﺑﻌﺸﻖ ﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﻣﻴﺸﻮﺩ،ﺍﻳﻦ = 5193;ﻭ ﻋﻨﺼﺮ ﺍﻫﻤﻴّ= 5174; ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ ﺩﺭ ﺩﻭﺳﺘﻰ ﺍﺣ&= #65176;ﺮﺍﻡ ﻭ ﺷﻨﺎﺧﺖ ﺣﻖّ &= #65193;ﻳﮕﺮﻯ ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﻋﺸﻖ ﺍﻟﻬﻰ&= #1548;ﺗﺴﻠﻴﻢ ﻭ ﺍﻃﺎﻋﺖ ﻣﻄﺮ&= #65185; ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺑ= ﺸﻨﺎﺧﺖ ﺍﻣﻮﺭ ﺟﺪﻳﺪ ﻭ = ﺍﻟﻬﻰ ﺗﺮ ﺑﺮﺳﺪ. ﺗﻨﻬ= ﺎ ﺩﺭ ﺍﺣﺴﺎس ﻭﺣ&#= 65194;ﺕ ﻭﺟﻮﺩ،ﻭ ﻳﺎﻓ= 5176;ﻦ ﻳﻚ ﺭﻧﮕﻰ ﺍﺳﺖ&= #1548;ﮐﻪ ﺷﻨﺎﺧﺖ ﻋﻤﻴﻖ &= #65261;ﻭﺍﻗﻌﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻳﻦ ﺷﻨﺎﺧﺖ ﺩﻭﺳﺖ &= #65153;ﻳﻨﺪﻩ ﺭﺍ ﺭﻫﺒﺮﻯ ﻣﻴ&= #64401;ﻨﺪ. ﻭ ﻟﺬﺍ ﺭؤﻳﺖ ﺷ&= #65260;ﻮﺩﻯ ﻭﺳﻴﻠﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺴﺘﻘﻴﻢ ﺭﺳﻴﺪﻥ ﺑﺎﻋﻤ&#= 65166;ﻕ ﺷﺨﺼﻴّﺖ ﺍﻟﻬ= 5264; ﭘﻴﺮ ﺍﺳﺖ. ﭘس ﭘ= ﻴﺮ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5193;ﻭﺳﺖ ﺷﺎﻳﺴﺘﻪ ﻃﺮﺡ &= #65165;ﺳﺮﺍﺭ ﺧﻮﺩ ﺑﻮﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺩﻭﺳﺖ ﻧﻴﮑﻮ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﻏﻢ ﺩﻭﺳﺖ ﺭﺍ ﮐ= ﻪ ﺩﺭ ﺩﻝ ﻣﺨﻔﻰ ﮐ= ﺮﺩﻩ ﺍﺳﺖ ﺩﺭﻳﺎﺑﺪ. = ﮔﻮﺋﻰ ﺩﻭﺳﺘﻰ ﺗﻠﺎﺵ &= #65203;ﺨﺖ ﺷﻨﺎﺧﺖ،ﺑﻘﺼA= 194; ﺳﻌﺎﺩﺕ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ. ﻟﺬﺍ ﺗﻨﻬ= ﺎ ﺩﺭ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻳﻦ ﻧﻮﻉﺩﻭﺳﺘﻰﻭ= 5183;ﻮﺩﺩﺍﺭﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. <o:p></o:p></s= pan></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5247;ﻴﭗ ﻧﻴﺘس ﻋﺸﻖ ﺭﺍ &= #65259;ﻤﺎﻥ ﺩﺭﻙ ﺳﻌﺎﺩﺕ ﺩ&= #65267;ﮕﺮﻯ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺩﺭ= ﺳﺖ ﺗﺮ ﻫﻤﺎﻥ ﺭﺳﺎ&= #65255;ﺪﻥ ﺩﻳﮕﺮﺍﻥ ﺑﺴﻌ&#= 65166;ﺩﺕ ﺍﺳﺖ،ﮐﻪ ﺍﻭﻟ= 5268;ﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65175;ﻮﺟّﻪ ﺩﺍﺭﻧﺪ. ﺩﻭﺳﺘ&= #65264; ﺭﺍ ﻧﻴﺮﻭ ﻭ ﺗﻮ= ﺍﻧﺎﺋﻰ ﺍﻫﻤﻴّﺖ ﻭﺍﺭ= 5203;ﻰ ﺑﺪﻳﮕﺮﺍﻥ ﮔﻔ&#= 1578;ه اﻧﺪ. ﺑﺨﺼﻮﺹ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ&= #1548;ﺩﺭ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬ&#= 65264; ﻭ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮ= ﺍﻟﻰ ﻭ ﺗﺠﺎﺭﺏ ﺯﻧﺪ&= #64404;ﻰ. ﺑﻘﻮﻝ ﺃﺑﻮ ﺣﻴ&= #1617;ﺎﻥ ﺗﻮﺣﻴﺪﻯ ﻋﺎﺭ&#= 65233; ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍ&= #65253; ﺟﺰ ﻧﮕﺮﺍﻧﻰ ﻭ = ﺗﺄﻟّﻢ ﻧﺪﻳﺪﻡ،ﭘس ﻋA= 200;ﻟﺖ ﻭﺳﮑﻮﺕ ﺭﺍ ﭼﺎ&= #65197;ﻩ ﺩﻳﺪﻡ. ﺍﮔﺮ ﮐﻮ= ﺷﺶ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻫﺪﺍﻳﺖ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺠﺎﺋﻰ ﻧﺮﺳﻴ&#= 65194;، ﺳﮑﻮﺕ ﺁﻧﮕﺎﻩ &= #65219;ﻠﺎ ﺍﺳﺖ. ﻭﺍﮔﺮ ﮐﻠ= ﺎﻣﻰ ﻫﻢ ﺑﮕﻮﻳﺪ ﻧﻘ&= #65198;ﻩ ﺩﺭ ﺍﺭﺯﺵ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ &= #65169;ﻴﻦ ﺩﻭﺳﺘﻰ ﻭ ﺷﺒﻪ = ﺩﻭﺳﺘﻰ ﺗﻔﺎﻭﺕ ﺑﮕﺬﺍ&#= 65197;ﺩ. ﮐﻪ ﺩﻭﺳﺘﻰ ﻫﺎ&= #65263; ﻣﺼﻠﺤﺘﻰ ﻭ ﺑﺮ = ﺃثر ﻧﻴﺎﺯ ﺑﺎ ﺗﻮﻃ&= #65164;ﻪ ﻭ ﺳوء ﻗﺼﺪ،ﺑA= 166; ﺩﻭﺳﺘﻰ ﻭﺍﻗﻌ&#= 65264; ﺗﻔﺎﻭﺗﻰ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﻭﺗﻨﻬﺎ ﻋﺎﻗﻞ &= #65165;ﻟﻬﻰ ﺁﻧﺮﺍ ﺍﺯﻫﻢ ﺗ&= #65208;ﺤﻴﺺ ﻣﻴﺪﻫﺪ. ﻭ ﻳﺎ ﺗ= ;ﻮﺣﻴﺪﻯ ﻣﻴﮕﻮﻳﺪ،ﭼﻬA= 246; ﺳﺎﻝ ﺍﺳﺖ ﮐﻪ ﺩ= ﺭ ﻣﺮﺩﻡ ﺗﺎ ﮔﻨﺎ&= #65259;ﻰ ﺭﺍ ﺑﺒﺨﺸﻨﺪ ﻭ = ﻳﺎ ﻧﻨﮕﻰ ﺭﺍ ﺑﭙﻮ&= #65207;ﺎﻧﻨﺪ،ﻭ ﻳﺎ ﺣﺘﻰ ﺑﻨﺪﺭ&= #65173; ﺧﻮﺍﻫﺶ ﻣﺮﺍ ﺑ&= #64345;ﺬﻳﺮﻧﺪ. ﻟﺬﺍ ﺯﻧﺪﮔﻰ ﺑ&= #65166; ﺁﻧﻬﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮔﻢ= ; ﮐﺮﺩﻥ ﺯﻧﺪﮔﻰ ﻭ ﻋﻤﺮ = ﺧﻮﺩ ﻳﺎﻓﺘﻢ. ﺍﻟﺒﺘ&= #65258; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭼﻮﻥ ﺃﺑﻮ ﺣﻴّ&#= 65166;ﻥ ﻧﻴﺎﺯﻯ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﻣ= ﻌﻤﻮﻟﺎ ﻣﻴﺨﻮﺍﻫﺪ ﺭﺍ&#= 65199;ﻳﺮﺍ ﺑﺨﻮﺍﻧﻨﺪﮔﺎ= 5253; ﻳﺎ ﺷﻨﻮﺩﮔﺎﻥ &= #65191;ﻮﺩ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺩﻭﺳﺘﻰ ﺑﺪﻭﻥ &= #65255;ﺘﻴﺠﻪ ﻭ ﻣﻌﻨﻰ ﺭﺍ ﭘﻮ= ﭺ ﻭ ﭘﻮﻙ ﻣﻴﺪﺍﻧ&= #65204;ﺖ . ﺍﺯ ﺣﮑﻴﻤﻰ ﭘﺮ= ;ﺳﻴﺪﻧﺪ،ﭘﺮ ﺳﻔﺮﺗﺮﻳﻦ ﺷﺨ&#= 65210; ﮐﻴﺴﺖ؟ﮔﻔﺖ ﺁ= 5255;ﮑﻪ ﺑﺪﻧﺒﺎﻝ ﺩﻭﺳ&#= 65174;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﮑﻮ ﻣﻴﮕʋ= 98;ﺩﺩ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻣ= ﺴﺘﻌﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﮕﺮﺩﻧﺪ. ﺗﺎ = ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﻧﺸﺎ&#= 65255;ﻰ ﺍﻭﺭﺍ ﺑﮑﺴﻰ ،&#= 64400;ﻪ ﻃﺎﻟﺐ ﻟﻘﺎی ا= 5247;ﻬﻰ ﺍﺳﺖ ﺑﺪﻫﺪ. ﺁﻧ= ﮕﺎﻩ ﺯﻣﺎنی ﺒﺪﻧﺒA= 166;ﻝ ﺍﻭ ﮔﺸﺘﻦ،ﻋﻤ= 5248;ﺎ ﺷﺨص ﺪﺭﺳﻠﻮﻙ &#= 65165;ﻟﻬﻰ ﺍﺳﺖ. ﻭﺩﺭ ﻧﻈﺮ= ﺩﺍﺷﺘﻦ ﺻﻮﺭﺕ ﺭؤﻳﺎﺋ= 5264; ﺍﻭ،ﺩﺭ ﻫﻤﻪ ﺍ&#= 65187;ﻮﺍﻝ. ﻭﺍﮔﺮ ﺍﻭﺭﺍ ﻳ&= #65166;ﻓﺖ ﺑﺎﺯ ﺑﺪﻧﺒﺎﻝ &= #65165;ﻭ ﻧﻴﺰ ﺳﻔﺮﻯ ﺍﻟ&= #65260;ﻰ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5256;ﺠﺎﺕ ﻭ ﮐﻤﺎﻝ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺑﺮﺳﺪ. ﺩﺭ ﮔﺬﺷ= ﺘﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﭘ&= #65268;ﺮ ﺩﺳﺘﻮﺭﺳﻴﺎﺣ= 5174; ﺩﻭﺭ ﺟﻬﺎﻥ ﺑﻴ&= #65208;ﺘﺮ ﺑﻬﺮﻩ ﻣﻴﮕﺮﻓ&#= 65176;ﻨﺪ،ﺗﺎ ﺧﻮﺩﺭﺍ ﺍﺯ ﻃﺮ&= #65267;ﻖ ﺩﻳﮕﺮﺍﻥ ﻭ ﻋﺒ&= #65198;ﺗﻬﺎ ﺑﺸﻨﺎﺳﻨﺪ. ﻭ ﺃ= ﺩﺏ ﺭﺍ ﺍﺯ ﺑﻰﺃﺩﺑ&= #65166;ﻥﺑﻴﺎﻣﻮﺯﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺠ= ﺴﺘﺎﻧﻰ ﻣﻨﻄﻘﻰ ﺍﺳﺘﺎ&#= 65193; ﺗﻮﺣﻴﺪﻯ،ﺑﺮA= 191;ﻠﺎﻑ ﻧﻈﺮ ﺷﺎﮔﺮﺩ ﻋ&= #65166;ﺭﻑ ﺧﻮﺩ ﻣﻌﺘﻘﺪ ﺑ&= #65262;ﺩ، ﺗﻮﺣﻴﺪﻯ ﮐﻠﺎ&#= 65249; ﺍﺭﺳﻄﻮ ﺭﺍ ﻧﻴ&= #64401;ﻮ،ﻭﻟﻰ ﺑﺪﻭﻥ ﺣﻘﻴﻘﺖ &= #65251;ﻴﺪﺍﻧﺴﺖ. ﺯﻳﺮﺍ ﺍﺭﺳﻄﻮ &= #65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﻧﺒﻮﺩ ﻳ&= #65166; ﻣﻘﺘﺼﺪ ﺑﻮﺩ ﺩ&= #65165;ﻧﺴﺘﻨﻰ ﻫﺎﺋﻰ ﺭﺍ ﻣﻴﺨ&= #65262;ﺍﺳﺖ ﺍﺯ ﺍﻓﻠﺎﻃﻮﻥ &= #65169;ﻴﺎﻣﻮﺯﺩ. ﺁﻧﭽﻪ ﺍﻭﻟﻴﺎ &= #65251;ﻴﮕﻔﺘﻨﺪ ﺗﮑﺮﺍﺭ ﻣﻴﮑﺮ&#= 65193;،ﻭ ﺗﻈﺎﻫﺮ ﺑﺪﺍﺷ&#= 65176;ﻦ ﻣﺮﺍﺗب ﺍﻟﻬﻰ &#= 65251;ﻴﮑﺮﺩ. ﮐﻪ ﮐﺎﺭ ﻫﺮ ﺁﺧ= ﻮﻧﺪ ﻗﺸﺮﻯ،ﺑﺨﺼﻮA= 209; ﻓﻠﺎﺳﻔﻪ ﺍﺳﻠ&#= 65166;ﻣﻰ ﻧﺴﻞ ﺁﺧﺮ،ﮐﻪ &#= 65227;ﻘﺎﻳﺪ ﻗﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺎ ﺍﻟﻔﺎﻅ ﻋﺮﻓﺎ&#= 65255;ﻰ ﺑﻴﺎﻥ ﻣﻴﮑﺮﺩ&#= 65255;ﺪ ﭼﻮﻥ ﻣﻠّﺎ ﺻﺪ&#= 65197;ﺍﻯ ﺷﻴﺮﺍﺯﻯ. ﻭﻟﻰ = ﺳﺠﺴﺘﺎﻧﻰ ﮐﻠﺎﻡ ﺍﺭﺳﻄﻮ &= #65197;ﺍ ﺍﺯ ﺑﺎﻟﺎﺗﺮﻳ&#= 65254; ﺩﺭﺟﺎﺕ ﺩﻭﺳﺘ&#= 65264; ﺷﻤﺮﺩﻩ ﺍﺳﺖ. ﮐ= ﻪ ﺍﮔﺮ ﺍﺯ ﺩﻭﺳﺘ&= #65264; ﻭ ﻓﻴﻠﻴﺎ ﮔﻔﺘ&= #65258;،ﺍﺯ ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﮕ&= #65236;ﺘﻪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺳﺎ= ﻟﮑﺎﻥ ﺩﺭ ﺁﻏﺎﺯ ﺳﻠﻮ&= #65241; ﺑﺎ ﻭﻟﻰ ﺍﻟﻬﻰ = ﺑﺘﻮﺣﻴﺪ ﻭﻫﻢ ﻓﮑﺮﻯ ﻧم&#= 1740; رﺳﻨﺪ ،ﺗﺎ ﺩﺭ &#= 65255;ﻬﺎﻳﺖ ﺳﻠﻮﻙ ﻭﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺧﻮﺩ،ﺑﺎ ﻣﺮﺍ= 5175;ﺐ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. = ﻋﻠّﺖ ﻋﺪﻡ ﺣﺼﻮﻝ ﺗﻮ&= #65187;ﻴﺪ ﻓﮑﺮﻯ،ﻧﻴﺮﻭA= 263; ﻧﻔﺮﺕ ﻭ ﻋﺎﻣﻞ = ﺗﻔﺮﻗﻪ ﻭ ﻋﺎﺩﺍﺕ ﺷﺨﺺ = ﺩﺭ ﺣﺴﺎﺩﺕ ﻭ ﺭﻗﺎ&= #65169;ﺖ ﻭﺗﻮﻃﺌﺖ ﮔﺮﻯ &= #65165;ﺳﺖ. ﮐﻪ ﮔﻮﺋﻰ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﺍﺯ ﺍﺟﺴﺎﺩ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﻟﺎ ﺑﺮﻭﺩ. ﻭ= ﻟﻰ ﻣﺪﺍﻡ ﺍﻳﻨﺎﻥ &= #65259;ﻤﺪﻳﮕﺮ ﺭﺍ ﺑﭙﺎﺋﻴﻦ ﻣ&= #65264; ﮐﺸﻨﺪ،ﮐﻪ ﺧﺮ= 4380;ﻨﮕﻬﺎ ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨ&#= 65194;. ﻭ ﻫﻴﭻ ﮐﺪﺍﻡ ﻋ= ﺎﻗﺒﺖ ﺑﻠﺒﻪ ﻇﺮﻑ،ﻭ &#= 65255;ﺠﺎﺕ ﺍﺯ ﻣﺤﺒس ﻭﻃﻠ&#= 65204;ﻢ ﻓﻄﺮﻯ ﺧﻮﺩ ﻧﻤ&= #65268;ﺮﺳﻨﺪ. ﭼﻮﻥ ﻫﻤﺪﻳﮕﺮ &= #65197;ﺍ ﺑﭙﺎﺋﻴﻦ ﻣﻴﮑ&#= 65208;ﺪ. ﻭﺍﺯ ﺟﺴﺪ ﺩﻳﮕ&= #65198;ﺍﻥ ﺑﺎﻟﺎ ﻣﻴﺮﻭﻧ&#= 65194;. ﺍﺑﻮ ﺳﻠﻤﺎﻥ ﺳ&= #65184;ﺴﺘﺎﻧﻰ ﺍﺯ ﻧﺎﺩﺭ ﺑﻮﺩ&= #65253; ﺩﻭﺳﺖ ﻣﻴﮕﻮﻳ&#= 65194;،ﮔﺮﭼﻪ ﺁﻧﺮﺍ ﻧﻴﺰ ﻣﺤ&= #65166;ﻝ ﻧﻤﻴﺪﺍﻧﺪ. ﺍﺑ&= #65254; ﻋﻄّﺎﺭ ﻧﻴﺰ ﻣ&#= 65268;ﮕﻮﻳﺪ، ﺳﻰ ﺳﺎﻝ ﺍﺳﺖ ﺩ= ﻧﺒﺎﻝ ﺩﻭﺳﺖ ﻫﺴﺘﻢ ﻧ&= #65268;ﺎﻓته اﻡ. ﮐﻪ ﺩﻧﺒﺎﻝ = ﺳﺎﻟﮑﺎﻥ ﺻﺎﺩﻕ ﻣﻴﮕﺸﺘ&#= 65258; ﺍﺳﺖ. ﻭﻟﻰ ﺁﻳﺎ= ﺧﻮﺩﺵ ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65165;ﺳﺖ؟ﺑﻮﻯ ﮔﻔﺘﻨﺪ ﺗﻮ ﺩﻧ&= #65170;ﺎﻝ ﺩﻭﺳﺘﻰ ﻫﺴﺘﻰ&#= 1548;ﮐﻪ از ﺍﻭﭼﻴﺰﻯ ﺑ= 4405;ﻴﺮﻯ. ﻭﻟﻰ ﻭﻯ ﮔﻔﺖ ﺑ= ﺪﻧﺒﺎﻝ ﺩﻭﺳﺘﻰ ﻫﺴﺘﻢ&#= 1548;که ﭽﻴﺰﻯ ﺑﺎﻭ ﺑﺪ&= #65259;ﻢ ﻭﭼﻴﺰی ﻫﻢ ﻧﺨ&#= 65262;ﺍﻫﻢ. <span style=3D'mso-spacerun:yes'> </span>ﺳﺠﺴʋ= 76;ﺎﻧﻰ ﻣﻘﺎﻡ ﺩﻭﺳﺘﻰ &= #65197;ﺍ ﺑﺎﻟﺎ ﺑﺮﺩﻩ،= 4400;ﻪ ﺑﺮﺍﺳﺎس ﻣﺒﺎ= 5193;ﻟﻪ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﻳﻦﺭﺍ ﺗﻔﺎ&= #65261;ت ﺪﻭﺳﺘﻰ ﺑﺎ ﺭﺍ&= #65169;ﻄﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻋﻠﺎﻗﻪ ﻣʌ= 68;ﺪﺍﻧﺪ. ﻭﻯ ﺩﻭﺳﺘﻰ ﺭﺍ = ﮐﺎﺭ ﻋﺎﻗﻠﺎﻧﻪ ﻣﻴ&#= 65194;ﺍﻧﺴﺖ،ﻭ ﻋﻠﺎﻗﻪ ﺭﺍ ﺍﺯ = ﻧﻮﻉ ﻋﺸﻖ ﻭﻫﻮﺵ ﻣﻴ&= #64405;ﻔﺖ. ﻟﺬﺍ ﺩﻭﺳﺘﻰ ﺭ&= #65165; ﺩﺭ ﺳﺎﻟﺨﻮﺭﺩ&#= 64404;ﺎﻥ ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓ&#= 65174;،ﻭ ﻋﻠﺎﻗﻪ ﻭﺭﺍﺑ&#= 65220;ﻪ ﻭ ﻋﺸﻖ ﺭﺍ ﺩﺭ ﺟ= ;ﻮﺍﻧﺎﻥ،ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﺩﻭ ﺟﻨس ﻣﺨ&= #65166;ﻟﻒ. ﺩﺭ ﺩﻭﺳﺘﻰ ﻳﺎ(= ﺻﺪﺍﻗﺖ)ﻟﻔﻆ ﻋﺮﺑﻰ ﺻﺪﻕ ﺑﻴ&= #65208;ﺘﺮ ﻟﺎﺯﻡ ﺍﺳﺖ،ﻭ &#= 65165;ﻳﻦ ﮐﺎﺭ ﭘس ﺍﺯ ﺳﺎ&= #65247;ﻴﺎﻧﻰ ﺁﺯﻣﺎﻳﺶ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﺩﺭ ﺑﻴ= ﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﻭﺳﺖ ﻳﺎﺑﻰ ﺑ&= #65204;ﻴﺎﺭ ﺳﺎﺩﻩ،ﻭ ﺍﺳﺎ= 5203;ﻰ ﻭ ﺑﺎﺩﻭﺍﻡ ﺍﺳ&= #65174;. ﺯﻳﺮﺍ ﺑﺮﺍﺳﺎ&#= 1587; ﺩﺭﻙ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﺩﻳﮕﺮﺍﻥ ﺁﻧﺎ&#= 65253; ﺭﺍ ﺑﺴﺎﺩﮔﻰ ﺍ&= #65197;ﺯﻳﺎﺑﻰ ﻣﻴﮑﻨﺪ. ﻣﺘﻔﮑ&= #1617;ﺮﻯ ﻣﻴﮕﻮﻳﺪ،ﺩﻭA= 203;ﺘﻰ ﺍﺭﺳﻄﻮ ﻧﻮﻋﻰ &= #65251;ﺤﺎﻝ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩ= ﻭ ﺷﺒﻴﻪ ﺑﻬﻢ ﭘﻴ&= #65194;ﺍ ﻧﻤﻴﺸﻮﺩ،ﮐﻪ = 5169;ﺘﻮﺍﻥ ﺑﻮﻯ ﺑﮕﻮﻳﺪ ﺃ&= #65263; ﻣﻦ. ﺯﻳﺮﺍ ﻫﺮ ﺍ= ;ﻧﺴﺎﻧﻰ ﻃﺒﻴﻌﺖ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﻫﻤﻪ= ﻫﺴﺘﻰ ﺩﺭ ﺩﺭﺟﻪ ﮐﻤﺎ&= #65247;ﺎﺕ ﻧﻮﻋﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﭘﺸ&= #65174; ﮔﺮﺩﻥ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﺍﺯ ﺍﺑﻠﻴس ﺃﻫ&#= 65198;ﻳﻤﻦ ﺍﻓﺴﺎنه اﻯ ﺁA= 231;ﺎﺯ ﻣﻴﮕﺮﺩﺩ،ﻭ ﺩ= 5197; ﮐﻤﺎﻝ ﻭ ﻧﻴﮑﻮ&= #65163;ﻰ ﺑﺨﺪﺍﻭﻧﺪ ﻣﻴ&#= 65198;ﺳﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻇﻠﻤ&= #65174; ﻭﺩﺭ ﻧﻬﺎﻳﺖ ﻧ&= #65262;ﺭ. ﻭ ﻟﺬﺍ ﺣﺘﻤﺎ ﻳ= ﮑﻰ ﺗﺎﺑﻊ ﻭ ﺩﻳﮕﺮ&= #65263; ﻣﺘﺒﻮﻉ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﻣﺮﺍﺣﻞ ﺗﮑﺎﻣ&#= 65246;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ،ﮐﻪ ᥶= 3;ﺰ ﺗﺒﻌﻴّﺖ ﺳﻠﻮ= 4400;ﻰ ﺳﺎﻟﻚ،ﻭﺗﻤﺮ@= 400;ﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﭘﻴﺮ ﺍﻟﻬﻰ،ﺭ= 5165;ﻫﻰ ﺑﺘﻌﺎﻟﻰ ﻭ ﺷﻬ&= #65262;ﺩ ﻣﺮﺍﺗﺐ ﻏﻴﺒﻰ &= #65261;ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﺪ&= #65165;ﺭﺩ ﺍﮔﺮ ﺩﻭﺳﺘﻰ ﺍ&= #65247;ﻬﻰ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺩ&= #65197; ﺩﻭﺳﺘﻰ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ،ﻧﻮﻋﻰ ﺗﻌﺎﺩﻝ ﻭﺟﻮﺩ &= #65193;ﺍﺭﺩ ﻭ ﺑﻘﻮﻝ ﻓﻴﻠﺴ&= #65262;ﻓﻰ ﺍﻧﺴﺎﻥ ﻭﺍﺣﺪ &= #65169;ﻮﺟﻬﻰ ﺍﺳﺖ،ﻭ ﮐثیر ʋ= 69;ﻮﺟﻬﻰ ﺩﻳﮕﺮ. ﻫﻤﻪ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺩﺭ ﻧﻔسﮐﻞّ، A= 261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻧﻮﻉ ﺑﺸA= 198;ﻯ،ﺩﺭ ﻳﻚ ﻧﺎﻡ ﺑﺸﺮﻳ&= #1617;ﺖ ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﺩ&= #65197; ﻳﻚ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65248;ﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ. ﮐ= ﻪ ﺩﻭ ﻧﻔﺮ ﻣﺎﻧﻨ&= #65194; ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﻧﺪ. ﻭﺍﺣﺪ ﺩﺭﺟﺴﻢ &= #65261; ﮐثیر ﺩﺭﺻﻔﺎʋ= 73;،ﻭﻣﺮﺍﺗﺐ ﻣﺘﻔﺎﻭﺕ ﺩﺭﮐ&#= 65252;ﺎﻟﺎﺕ ﻭﻣﺮﺍﺣﻞ ﺗﮑﺎ&#= 65251;ﻠﻰ. ﻭﻟﻰ ﺑﻴﻦ ﺩﻭ ﻧ= ﻔﺮﻯ ﻧﻘﻄﻪ ﺍﻧﻔﺼﺎ&#= 65245; ﻭ ﺟﺪﺍﺋﻰ ﻫﺴﺖ.= ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65165;ﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺩﺭ ﺟﺎﺋﻰ = ﺟﺪﺍ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﮔﺎﻫﻰ ﭘﻴﺮ ﺍﺻﻄﻠﺎﺣ&#= 65166; ﭘﺸﺖ ﺳﺮ ﺷﺎﮔﺮ&= #65193; ﺧﻮﺩ ﻧﻤﺎﺯ ﻣﻰ = ﮔﺬﺍﺭﺩ. ﮐﺎﺭﻯ ﮐﻪ ﻳﻌﻘ&= #65262;ﺏ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍ&#= 65263; ﭘﺴﺮ ﺧﻮﺩ ﮐﺮﺩ.= ﻭﻳﺎ ﺩﺭ ﺭؤﻳﺎﺋﻰ ﺍ&#= 65169;ﺮﺍﻫﻴﻢ ﺑﺰﺭﮒ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246;،ﺑﺮﺍﻯ ﻣﺤﻤﺪ ﻧﻤﻮﺩ. ﺍ= ﻧﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍ&#= 65187;ﺘﺮﺍﻡ ﻭﺣﺮﻣت اﻣﮑﺎA= 255;ﺎﺕ ﻭ ﻣﻘﺎﻣﺎﺕ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﺑﮕﺬﺍﺭﺩ، &#= 64380;ﻮﻥ ﺷﻨﺎﺧﺘﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﻣﺨﺘﻠﻒ ﺍﺯ ﻣﻘ&= #65166;ﻣﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻭ ﺷﻬA= 262;ﺩﻯ ﻧﺪﺍﺭﺩ. ﭘس ﺗﻘ&= #65198;ﻳﺒﺎ ﻫﻢ ﺩﻭﺳﺘﻰ ﻇﺎ&= #65259;ﺮﻯ ﻭﻣﺼﻠﺤﺘﻰ ﻭﻣ&#= 65262;ﻗّﺘﻰ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﺭﻭﺩﺭﺑﺎﻳﺴﺘ= 5264; ﻭ ﺧﺠﻠﺖ ﺍﺯ ﺣﻘ= ﺎﺭﺕ ﺧﻮﺩ ﺩﺍﺭﻧﺪ، &#= 64400;ﻪ ﺗﻈﺎﻫﺮ ﺑﺼﻔﺎ&#= 65173; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65198;ﺗﺮ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻣؤ&= #65193;ﺑﺎﻧﻪ ﺗﮑﻠّﻢ ﻭﻳﺎ ﻣ&#= 65184;ﺎﻟﺴﺖ ﻣﻴﻨﻤﺎﻳﺪ. ﺩﻭ&= #65203;ﺖ ﻭﺍﻗﻌﻰ ﮐﺴﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﺻﺎﺩﻗﺎﻧﻪ &= #65211;ﻔﺎﺕ ﻭ ﻋﺒﺎﺭﺍﺕ ﻭ ﺍ= ﺣﻮﺍﻝ ﺧﻮﺩﺭﺍ ﺑﺪﻳﮕ&#= 65198;ﻯ ﺑﻴﺎﻥ ﮐﻨﺪ،ﮐ= 5258; ﺍﻭﺭﺍ ﺩﺭ ﺷﻨﺎ&= #65191;ﺖ ﺩﺭﺳﺘﻰ ﮐﻤﻚ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﺪ. ﮐﺎﺭﻯ ﮐ= ﻪ ﺳﺎﻟﻚ ﺑﺎﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺭﺩ. ﺁﻧ= ﮕﺎﻩ ﺳﺮﻋﺖ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺳﺎﻟﻚ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ. ﺑﺨﺼﻮﺹ ﺳﺎﻟﻚ &= #65175;ﻤﺎﻡ ﮐﻪ ﺭؤﻳﺎﻫﺎﻯ &#= 65191;ﻮﺩﺭﺍ ﺑﭙﻴﺮ ﮔﺰﺍﺭﺵ &= #65251;ﻴﺪﻫﺪ. ﮐﻬﻨﻪ ﭼﻴﺰﻯ ﺍ&= #65199; ﻣﻌﺎﻳﺐ ﺧﻮﺩ ﺑ&= #65198;ﺣﺴﺐ ﻧﻈﺮﺵ ﮐﻢ ﻣﻴﮑ&= #65256;ﺪ، ﻭﻧﻪ ﻣﺤﺎﺳن ﺮ&#= 65165; ﺑﺮﺣﺴﺐ ﻧﻈﺮ ﺧ&= #65262;ﺩ ﺍﺿﺎﻓﻪ ﻭﻣﺒﺎ&#= 65247;ﻐﻪ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻫﺮ ﺣﺎﻝ = 5169;ﻀﺮﺭ ﺳﺎﻟﻚ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ،ﻭ ﻓﺮﻳﺐ ﺩﺍﺩﻥ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ. ﻭ ﺍ= ;ﺯ ﺩﻭﺳﺖ ﻫﻴﭽﮕﺎ&#= 65257; ﺧﺠﻠﺘﻰ ﻧﺒﺎﻳ&#= 65194; ﺑﺎﺷﺪ،ﻭ ﺳﺎﻟ= 5242; ﺩﺭ ﻣﺮﺍﻗﺒﻪ ﺧ&= #65262;ﻳﺸﺘﻦ،ﻣﺪﺍʌ= 49; ﻗﻴﺎس ﻋﻴﺐ ﺧﻮ&#= 65193; ﺑﺎ ﻣﺤﺎﺳﻦ ﺩﻳ&= #64405;ﺮﺍﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑ= ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺻﻠﺎ&#= 65185; ﺧﻮﺩ ﻣﻴﮑﻨﺪ، &#= 65187;ﺘﻰ ﺍﮔﺮ ﺍﺯ ﺩﻳﮕﺮ&= #65165;ﻥ ﺑﻰ ﺃﺩﺑﻰ ﺩﻳﺪ = ﻭﺧﻮﺏ ﻧﺪﺍﻧﺴﺖ،ﺧﻮA= 193; ﻧﻴﺰ ﭼﻨﺎﻥ ﻧﻤ&= #65264; ﮐﻨﺪ. ﺍﺗّﺼﺎﻝ &= #65195;ﻭﺍﺕ ﺭﻭﺣﻰ ﻳﺎ ﺟﻮﺍ&= #65259;ﺮ ﻓﺮﺩ ﻭﺍﺻﻞ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﻮﻧﺎﺩ &= #65259;ﺎﻯ ﻟﺎﻳﺐ ﻧﻴﺘﺰ،= 5193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261;ﺣﺪﺕ ﺧﻮﺩ ﺭﺍ ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺩ&= #65197; ﺟﻬﺎﻥ ﻧﺎﺳﻮﺗ&#= 65264; ﻗﺎﺑﻞ ﺍﺗﺼﺎﻝ &= #65255;ﻴﺴﺘﻨﺪ. ﮐﻪ ﻧﻪ ﻓﻘﻂ ﻳﮕ= ﺎﻧﮕﻰ ﻧﻮﻋﻰ ﻭﺣﺘﻰ ﻳ&= #64405;ﺎﻧﮕﻰ ﻓﺼﻞ ﻧﻮﻋﻰ،ﻭ= 5187;ﺘﻰ ﺍﺧﺘﺼﺎﺹ ﻓﺮﺩ&#= 65263; ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﺪ&= #65165;ﺭﻧﺪﻭ ﺑﺮﺧﻰ ﺧﻮﺩﺭﺍ &= #65235;ﻴﻠﺴﻮﻓﺎﻥ ﺍﻧﻔﺼاﻞ ﺫﺭﺍ= 5173; ﻣﻴﺸﻨﺎﺳﻨﺪ،A= 261;ﻏﺎﻓﻞ ﺍﺯ ﻣﻮﺿﻮﻋﺎﺕ &= #65251;ﺸﺘﺮﻙ ﻫﺴﺘﻨﺪ ﺩﺭﺣﺎ&#= 65247;ﻴﮑﻪ ﺳﺎﻟﻚ ﮐﻞ ﺻﻔﺎ&= #65173; ﺧﻮﺩﺭﺍ ﮐﻨﺎﺭ &= #65251;ﻴﺰﻧﺪ،ﺗﺎ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ &= #65261;ﺗﺰﮐﻴﻪ ﻭﺗﺤﻠﻴﻪ،ﺑﺼA= 236;ﺎﺕ ﻭﻋﻘﺎﻳﺪ ﺍﻟﻬ&#= 65264; ﭘﻴﺮ ﺷﺎﻳﺴﺘﻪ&#= 1548;ﮐﺴﺐ ﺷﻬﻮﺩ ﻭﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ. ﺍﻟﺒﺘﻪ ﻫﺮﮐﺶ &= #65251;ﻔﻬﻮﻡ ﺧﻮﺩﺭﺍ ﺍﺯ ﻫﺮ = ﻟﻔﻈﻰ ﺩﺍﺭﺩ،ﻭﻟﻰ ﺳ= 5166;ﻟﻚ ﻣﻔﺎﻫﻴﻢ ﺧﻮﺩ&#= 65197;ﺍ ﮐﻨﺎﺭ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ،ﺗﺎ ﺗﺸﺒّﻪ ﺑﭙﻴﺮ &#= 65165;ﻟﻬﻰ ﺩﺭ ﻋﻘﺎﻳﺪ ﺭﺳ&= #65268;ﺪﻩ ﮐﻨﺪ،ﻭﺧﻮﺩ ﺭ= 5165; ﺩﺭﺟﻬﺎﻯ ﺍﺯ ﺗ&= #65208;ﺒّﻪ ﺻﻔﺎﺗﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ = ﺩﺍﺩﻩ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>(&#= 65259;ﻮﮐﻴﻨﮓ) ﻭﺻﺎﻝ ﺫﺭﺍﺕ ﺭ&= #65165; ﺑﺮﺣﺴﺐ ﻣﻮﺿﻮ&#= 65227;ﺎﺕ ﺳﻠﻮﮐﻰ ﻣﻴﺪﺍ&#= 65255;ﺪ،ﮐﻪ ﺗﻤﺎﻡ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﺎﺩﻯ ﻭ ﻗﺸﺮﻯ = ﻭﻇﺎﻫﺮﻯ ﻫﺴﺘﻨﺪ ﻭﻧﺎﻡ &= #65195;ﺍﺕ ﺭﻭﺣﻰ ﻧﻤﻰ ﺗﻮ&= #65165;ﻥ ﺑﺮ ﺁﻧﻬﺎ ﮔﺬﺍ&= #65197;ﺩ. ﻣﻮﺿﻮﻋﺎﺕ ﺧﺎ&#= 65197;ﺟﻰ ﺍﻟﺒﺘﻪ ﺍﻣﮑﺎ&#= 65253; ﺍﺗﺼﺎﻝ ﻭ ﺍﺗﺤ&= #65166;ﺩ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺧ= 5220;ﺮﻧﺎﮐﺘﺮﻳﻦ ﺁﻧﻬﺎ ﻫﻴﺴﺘﺮ&#= 65263; ﺟﻤﻌﻰ،ﻭ ﺍﺗﺤ= 5166;ﺩ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻓﺮﺍﺩ ﺍﺳﺖ. ﻭ= ﻳﺎ ﮐﺸﺶ ﻭ ﺗﻀﺎﺩ ﻣ= ﻨﺎﻓﻊ ﺍﻗﺘﺼﺎﺩﻯ،ﻭA= 193;ﻳﮕﺮ ﺗﻌﺼّﺒﺎﺕ ﻓﮑ= 5198;ﻯ ﻭﻣﺬﻫﺒﻰ ﻭﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ. ﺧﻮﺩ ﻣﺪ= ﺍﻡ ﺑﻴﺪﺍﺭ ﻭﻫﺸﻴ&#= 65166;ﺭ،ﻭ ﺳﺮﺍﺳﺮ ﺩﺭ ﮐﻮ&= #65207;ﺶ ﻭ ﺍﺭﺗﺒﺎﻁ ﻫﺴ&= #65176;ﻨﺪ. ﻭﻣﺸﺎﺭﮐﺖ ﻓﻌ&#= 1617;ﺎﻝ ﺧﺎﺭﺟﻰ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑ= ﺮﺣﺴﺐ ﻋﻘﻞ ﻧﺴﺒﻰ ﺧﻮ&= #65193;،ﻭﺩﺭﺟﻪ ﺩﺭﻙ ﺑﺮﺧﻰ ﺭﻭ&= #65165;ﺑﻂ ﻭﺷﺮﺍﻳﻂ،ﻭﻟA= 264; ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺍﺯ ﺟﻮﺍﻧﺐ ﻭﺳ&= #65220;ﻮﺡ،ﻭﺍﺯ ﻋﻮﺍﻣﻞ ﺑﻴﺸﺘ&#= 65198;ﻯ ﻣﻠﺎﺣﻈﻪ ﺍﻣﻮ&#= 65197; ﺧﺎﺭﺟﻰ ﺭﺍ ﺩﺍ&= #65197;ﺩ. ﻫﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65227;ﻤﻴﻖ ﺗﺮ ﺗﻔﮑّﺮ ﮐﻨ&#= 65194;،ﻭﺟﺰﺋﻴّﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺑ&= #65170;ﻴﻨﺪ،ﺩﻭﺭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65187;ﺘﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩ ﺷﺪه اﺳﺖ. ﻭﻧﺰ&#= 65193;ﻳﮑﺘﺮ ﺑﺎﻧﻮﺍﻉ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺪ&= #65165;ﻧﻬﺎ ﻣﺴﺦ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﮔﻮﺋﻰ ﭼﺸﻢ ﺩﻝ = ﻳﺎ ﺑﺎ ﭼﺸﻤﺎﻧﻰ ﺍ&= #65247;ﻬﻰ،ﻧﻈﺮ ﺑﺮﺍه ﻮﻫﺪﻓﻬ= 5166; ﻭﻣﺮﺍﺣﻞ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﭘﺸﺖ ﺳﺮ ﻭ ﺍ= ;ﻃﺮﺍﻑ ﺭﺍ ﺗﻮﺟّﻪ ﻧﺪ&#= 65165;ﺭﺩ. ﺗﻮﺟّﻬﻰ ﮐﻪ ﺑ&#= 65166;ﻋث ﺍﻧﺤﺮﺍﻑ ﺍﻭ ﺍ&= #65199;ﻫﺪﻑ ﺍﻟﻬﻰ ﮔﺮﺩﺩ ﻭ&= #65255;ﻪ ﺗﻮﺟّﻰ ﺑﺎﻃﺮ= 5165;ﻑ ﻭﺑﺎ ﺷﻬﻮﺩ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺑﺎﻳﺪ ﮔﻔﺖ،ﮐ= 5258;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮﺍﻧﺴﺎﻧ᥾= 4; ﺩﺭ ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔ&#= 65264; ﺧﻮﺩ ﺑﻬﺮ ﻣﻌﻴ&= #65166;ﺭﻯﮐﻪﺑﺎﺷﺪ= 48;ﻧﺘﺎﻳﺞﻋﻘﻠﻰ= ﻭﺍﺻﻮﻝﻓﮑﺮﻯ= 5191;ﻮﺩﺭﺍﺩﺍﺭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﺸ= ﺨﻴﺺ ﺧﻮﺏ ﻭ ﺑﺪ ﻳﺎ ﺩ= ;ﺭﺳﺖ ﻭ ﻧﺎﺩﺭﺳﺖ ﺁﻧ&= #65260;ﺎ،ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﺤﺎﻝ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﺗﻨﻬﺎ ﺭﺍﻫﻰ &= #64400;ﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺸ&#= 65256;ﻬﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ، ﺍ&#= 65267;ﻨﮑﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪﻭﻟﻰّ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺑﺪ. ﺁﻧﮕﺎﻩ ﮐﻤﻚ ﺍ&= #65261; ﺩﺭ ﺗﺰﮐﻴﻪ ﻣﻌ&= #65166;ﻳﺐ،ﻭﺩﺭ ﺗﻔﺴﻴﺮ ﺭؤﻳﺎ= 5259;ﺎﻯ ﺳﺎﻟﻚ،ﻭ ﺗثب®= 0;ت ﻣﺤﺎﺳﻦ ﺧﻮﺩ،= 5193;ﺭ ﺗﺮﺗﺒﻴﺘﻬﺎﻯ &#= 65227;ﻤﻠﻰ ﺁﻧﻬﺎ ﻣﻴﮑﻮﺷ&#= 65194;. ﮐﻪ ﺷﺎﻳﺪ ﺑﺎ ﮐ= ﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺩ= ;ﺭ ﻣﺮﺯ ﺣﺪِ ﮐﻔﺎ&#= 65267;ﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺍﺯ ﺍﺣﻮ&= #65165;ﻝ ﺭﻭﺣﻰ ﺳﺎﻟﻚ،= 5165;ﻭﺭﺍ ﻣﻮﻓﻖ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﮔﺮﭼﻪ ﻫﺮﭼﻪ ﺩ&= #65267;ﺮﺗﺮ ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ &= #65169;ﺮﺳﺪ،ﺑﻨﻔﻊ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐﻪ= ﺫﺧﻴﺮﻩ ﺁﺧﺮت ﺒﻴﺸﺘﺮ= 5263; ﺑﺮﺍﻯ ﻣﺮﺣﻠﻪ &= #65169;ﻌﺪﻯ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;. ﺗﺎ ﺁﻧﮕﺎﻩ ﻟﻨ&= #64403; ﻧﻤﺎﻧﺪ. ﻭ ﺑﻘﻮ= ﻝ ﺍﻣﺎﻡ ﺭﺿﺎ ﮐﻪ = ﺩﺭﻭﻳﺸﻰ ﺍﻟﻬﻰ ﺑﻮﺩ،ﺭ= 5165;ﻩ ﺧﺪﺍ ﺩﻭ ﻗﺪﻡ ﺍ= ﺳﺖ،ﮐﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﻧ= ﮕﺬﺍﺷﺘﻪ ﺭﺳﻴﺪه اﻳﻢ ﻭ &#= 65169;ﻘﻮﻝ ﻋﺎﺭﻑ ﺍﻳﺮﺍﻧ&#= 65264;،ﺭﺍﻩ ﺧﺪﺍ ﻫﺰﺍﺭ ﻣﺮ&= #65187;ﻠﻪ ﺍﺳﺖ،ﻗﺪﻡ ﺍﻭ= 5245; ﻃﻠﺐ ﺍﺳﺖ ﺍﺯ ﺍ= ﻧﺴﺎﻥ،ﻭﺑﻘﻴ= 17;ﻪ ﺷﺮﺍﻳﻂ ﻭﻣﺮﺍ&#= 65187;ﻞ ﺑﺎ ﺧﺪﺍﻭﻧﺪﺍ&#= 65203;ﺖ. ﺗﺎﺧﺪﺍﻭﻧﺪ ﺩ&#= 65197; ﺷﺮﻁ ﮐﺎﻓﻰ ﻭﺣ&= #65176;ّﻰ ﺃﻋﻠﻢ ﺧﻮﺩ،ﻧ= 5184;ﺎﺕ ﺍﺯ ﻫﺮﻣﺮﺣﻠل= 607; ای ﺭﺍ ﻣﻴﺪﻫﺪ. &= #65261;ﺍﻧﺴﺎﻥ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65155;ﺯﻟﻰ ﻭﺗﻮﻟﺪﺍﺕ ﭘﻴ&#= 65208;ﻴﻦ،ﻭﻫﻤّﺖ ﻭﻋﺸﻖ ﻭﺻﺒﻮﺭ&#= 65263; ﺩﻭﺭه کنونی ،= ﺧﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺷﻬﻮ&#= 65193; ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺮﺳﺪﭼﻪ ﺑﻬﺘ&#= 65198; ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺑﻴ&= #65166;ﺑﺪ. ﻭﺗﺎ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺗ= ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65268;ﺰ ﺑﺮﺳﺪ. ﻭﺑﺠﺎﻯ = ﻫﻔت هزﺍﺭﺳﺎﻝ ﺑﻬA= 208;ت ﺴﻮم ﺒﺸﺮﻯ ﺁﻧ&#= 64405;ﺎﻩ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197;ﺳﺎﻝ ﺑﻬﺸت ﺴﻮﻡ ﺍﻧ&#= 65176;ﻈﺎﺭ ﺩﺭﻋﺮﺵ ﺭﺏّ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65197;ﺩ. ﭘس ﺍﻳﻦ ﮔﻮﻯ ﻭ = ﺍﻳﻦ ﻣﻴﺪﺍﻥ،ﻭﺗﻮA= 165;ﻧﺎ ﺑﻮﺩ ﻫﺮﮐﻪ ﺩﺍ&= #65255;ﺎ ﻭﺁﮔﺎﻩ ﺑﻮﺩ. ﮐ= ﻪ ﭘﺶ ﺍﺯ ﺷﻨﺎﺧﺖ = ﮐﻠّﻴﺎﺕ ﺭﺍﻩ،ﺧﻮﺩ ﭘﻨ= 5184;ﺎﻩ ﺩﺭﺻﺪ ﺭﺍﻩ ﺍﺳ&= #65174;. ﻭ ﺑﻘﻴﻪ ﺭﺍ ﺑﺎ= ﮐﻤﻚ ﭘﻴﺮ ﺍﻟﻬﻰ. ﻋﻤ= ﻠﺎ ﺷﺨﺼﺎ ﺗﺠﺮﺑﻪ &= #65191;ﻮﺍﻫﺪ ﮐﺮﺩ،ﻭﻋﻠﻢ ﺍ= 5247;ﻴﻘﻴﻦ ﺧﻮﺩﺭﺍ ﺑﻌﻴﻦ &= #65165;ﻟﻴﻘﻴﻦ ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ. ﺍﻣﻴﺪ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺑﺎﺯﮔﺸت ﺒﺨﻠ= 5238; ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258;،ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﺍﻟﻬ&#= 65264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ&= #65211;ﻮﺭﺕ ﻭ ﺳﻴﺮﺕﺧﺪﺍﻭ&#= 65255;ﺪﺷﻬﻮﺩﻯﺧﻮʋ= 93;ﺭﺍﺧﻮﺍﻫﺪﺩﺍ= ﺷﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><a name=3DM111><span dir=3DLTR>M111</span><span dir=3DRTL></span><span dir=3DR= TL></span> </a><span style=3D'mso-bookmark:M111'></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>أیروس ی= 575; عروس و عشق <o:p></o:p></spa= n></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺮﻭس ﻓﺮﺷﺘﻪ ﺯﻳﺒﺎ&#= 65163;ﻰ،ﻳﺎ ﻋﺮﻭس ﺣﺠﻠﻪ ﺍ&#= 65255;ﺴﺎﻧﻰ،ﺑﺨﺼ᥾= 2;ﺹ ﻋﺮﻭس ﺍﻟﻬﻰ ﺳ&#= 65166;ﻟﻚ ﺯﻳﺒﺎ ﺩﺭ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﺭﻭﺣﻰ،ﮐﻪ ﺩﺭ &#= 65251;ﺮﺍﺳﻢ ﺍﺯﺩﻭﺍﺝ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ ﻋﻘﺪ ﻗﺮﺍﺭ ﺩﺍ&= #65193;،ﻭﮐﺘﺎﺏ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ&#= 1548;ﻭﺩﺭ ﺗﺴﻠﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﺎ&= #65257; ﺩﺍﻣﺎﺩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻋﺮﻭس ﺳﺎﻟﻚ ﭼ&#= 65258; ﻣﺮﺩ ﺑﺎﺷﺪ ﻳﺎ = ﺯﻥ،ﺩﺭ ﺣﮑﻢ ﺍﻃﺎﻋﺖ ﻣ&= #65228;ﺮﻭﻑ ﺯﻧﺎﻧﻪ ﺍﺯ ﻣﺮ&= #65193; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﮐ= ;ﺎﻣﻞ ﺍﻟﻬﻰ ﭼﻪ ﻣﺮﺩ = ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ ﭘﻴﺮ ﺍﻟ= ﻬﻰ ﻣﺮﺩﻯ ﺍﺳﺖ،ﮐ= 5258; ﺍﺭﺍﺩﻩ ﺧﻮﺩﺭ&#= 65165; ﻗﺒﻠﺎ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ،ﻭﻋﻨﺼﺮﻯ ﺍﻟﻬﻰ ﺷﺪه ﻮﺑ&#= 65192;ﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺳ&#= 65174;. ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻥ = ﻭﻣﺮﺩ ﺩﺭ ﮐﺎﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺗﻔﺎﻭﺗﻰ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﻭﭼﻮﻥ ﺳﺎﻟﻚ ﺑ&= #64401;ﻤﺎﻝ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ ﺭﺳﻴﺪ،ﺩﺭ ﻭﻟ= 5166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65260;ﻮﺩ ﺷﺸﻢ ﻣﻴﺮﺳﺪ. ﮐ= ﻪ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﺑﺪﺍﻥ ﻧﺮﺳﻴﺪ&#= 65257; ﺑﻮﺩﻧﺪ. ﺁﻧﮕﺎ&= #65257; ﺳﺎﻟﻚ ﺑﻌﻨﻮﺍ&#= 65253; ﭘﺴﺮ ﺍﻟﻬﻰ ﻭﻳ&= #65166; ﺩﺧﺘﺮ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﺩﺭﻣﻴﺂﻳﺪ. ﮐﻪ = ﮐﺎﻣﻠﺎﻥ ﻣﺮﺩ ﺭﺍ ﺍﻣّﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎ ﺍﻭﻡ ﮐﺮA= 193;ﻩ،ﻭ ﺯﻥ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺭﺍ ﺍُمّ اﻟﻤ= 2;ﻣﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ،ﮐA= 258; ﺍﻭﻡ ﻭﻣﺎﺩﺭﺍ&#= 65247;ﻬﻰ ﺍﺳﺖ. ﺩﺭﮐﺎﺭ ﺳ= ﺎﻟﻚ ﻋﺮﻭس ﺍﻟﻬﻰ،A= 175;ﻨﻬﺎ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺼ&= #65262;ﺭﺕ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﭘﻴﺮ ﮐﺎﻣﻞ ﺷﻬﻮﺩ ﺍ&= #65261;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #64344;ﻨج ﺘﻦ ﺭﺍ ﺩﺍﺭﻧﺪ.= ﻭﻫﺮ ﺯﻣﺎﻥ ﻳک ﻤﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﺣﺴﻨﻰ ﻫ&= #65204;ﺖ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺑ&= #65268;ﻦ ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎ&#= 65253;،ﻳﮑﻰ ﺭﺍ ﺑﺮﻣﻰ ﮔﺰﻳ&= #65256;ﺪ،ﮐﻪ ﻧﺎﻡ ﺍﻣﺎﻡ ﺯﻣ&= #65166;ﻥ ﭼﻨﺪ ﺳﺎﻟﻚ ﺯﻣ&= #65166;ﻥ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﻳﻦ ﺍﻣﺎﻡ ﺯﻣ&= #65166;ﻥ ﻣﻌﺮﻓﻰ ﻧﻤﻴﺸ&#= 65262;ﺩ. ﻭﻫﻤﻴﺸﻪ ﻏﺎﻳ&#= 1576; اﺳﺖ، ﻣﮕﺮ ﺩﺭ &#= 65207;ﻬﻮﺩ ﺩﻭﻡ ﺳﺎﻟﻚ. ﻣﺤ= ﻤﺪ ﻣﻴﮕﻔﺖ ﻫﻤﻴﺸ&#= 65258; </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۳۱۳= ﻭﻟﻰ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ&#= 1548;ﻭﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺍ&= #65263; ﺗﻮﺳّﻠﺎﺕ ﺳﻠ= 5262;ﮐﻰ ﻭﻫﺪﺍﻳﺖ ﻭﻫﺪ&#= 65165;</span><span dir=3DLTR><br> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺟﻮʋ= 63;ﻰ ﺳﺎﻟﮑﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʄ= 00;ﺎﻓﻰ ﺍﺳﺖ. ﻭ ﭼﻮﻥ ﺳﺘ= ;ﺎﺭﮔﺎﻥ ﺁﺳﻤﺎنند، ﮐ᥽= 8; ﺑﻬﺮ ﮐﺪﺍﻡ ﺍﻫﺘﺪﺍ &= #65207;ﻮﺩ ﺑﻬﺪﺍﻳﺖ ﻭﻧﺠ&#= 65166;ﺕ ﻣﻴﺮﺳﻨﺪ. که هماﻥ ﻳﮕﺎﻧﻪ A= 191;ﻮﺍﺳﺘﻪ ﻭ ﻫﺪﻑ ﺧﺪﺍﻭﻧ&= #65194; ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺗ&= #65252;ﺎﻡ ﻫﺴﺘﻰ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ. ﻭﻫﺮ ﺗﻮﻟﺪ ﮐﻨ&= #65262;ﻧﻰ ﺍﻧﺴﺎﻥ،ﮐﻪ ﻫ= 5252;ﻪ ﺍﺭﻭﺍﺡ ﺍﺯ ﺍﻧ&= #65262;ﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ، ﺑﺎﻧﻮﺍﻉ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ، ﺧ&#= 65262;ﺩﺭﺍ ﭘس ﺍﺯ ﻓﺼﻮﻝ ﻓ&= #65198;ﺍﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﻭ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65261; ﺍﻟﮕﻮﻯ ﺗﮑﺎﻣ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺎﻧﻨﺪ. ﻭﭘس ﺍﺯ ﻫﻔت ه= 586;ﺍﺭ ﺳﺎﻝ ﻧﻴﺰ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﺑﺎﺯﮔﺸﺖ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺑﺎ ﻣ= ;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548; ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ. ﻭ= ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ ﺍﻧ&#= 65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﻋﺮ&= #65207;ﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ،ﻭﻫﻤﭽA= 256;ﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65175;ﺠﻠّﻴﺎﺕ ﺑﺮﺗﺮ ﺍﻟﻬﻰ،= 5261;ﻣﻬﺪﻯ ﻫﺎﻯ ﮐﺎﺷﻒ ﺍﻳ&= #65254; ﺗﺠﻠّﻴﺎﺕ،ﺗʋ= 66; ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬﺎ ﺩﺭ&= #64344;ﻴﺶ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﺭ&= #65261;ﺍﺡ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ&#= 1548;ﺗﺎ ﺑﺨﺪﺍﻯ ﺍﻟﻠﻪ &= #65197;ﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺑﺮ&#= 65203;ﻨﺪ. ﻫﺪﻑ ﺍﻭﻝ ﻭ ﺁﺧ= ﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65235;ﺮﻳﻨﺶ ﺗﻤﺎﻣﻰ ﻫﺴﺘﻰ&#= 1548;ﭼﻮﻥ ﺍﺭﻭﺍﺡ ﺗﻤﺎﻡ &= #65195;ﺭﺍﺕ ﻫﺴﺘﻰ ﺭﻭﺣﻰ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺍﺯ ﺍﻗﻴﺎﻧﻮس &#= 65169;ﻰ ﮐﺮﺍﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺩﺭ ﺃﺯﻝ = ﺟﺪﺍ ﺷﺪﻩ، ﻭ ﺗﺎ ﺃﺑ&= #65194;ﻳّﺖ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﺘﺮ&= #65175;ﻴﺐ ﺩﺭ ﺍﻧﻮﺍﻉ ﻭ ﺗ= ﮑﺎﻣﻠﺎﺕ ﻋﻘﻠﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﺍﻧﺠﺎﻡ ﺩﺍﺩه اﻧﺪ. ﻭﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ&#= 1548;ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺳﺎﺧته اﺳﺖ. ﻭ= 5165;ﻳﻨﻚ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺗﻮ= ﻟﺪ ﺑﻌﺪﻯ ﺳﺮﻧﻮﺷ&#= 65174; ﻣﻴﺴﺎﺯﺩ ﭼﻪ ﺑ&= #65198;ﺍﻯ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ،ﻭﻳﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮ،ﻭﻳA= 166; ﺑﺎﻟﻌﮑس ﺑﺎ ﺍ&#= 65175;ﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮﻋﻰ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ، ﺩﺭ ﺳﺮﮐﺸﻰ ﺍﺯ = ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﺩ، به ﻘﻬﻘﺮﺍﻫﺎA= 263; ﮐﺎﺭﻣﺎﺋﻰ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﺮﻭﺩ. ﺗﺎ= ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261; ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253;،ﺗﺎ ﺷﻬﻮﺩ ﻗﺎﺋم ﺮ&#= 65165; ﺑﻴﺎﺑﻨﺪ. ﻭﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻔﺖ ﺷﻬ&= #65262;ﺩ ﺍﻣﮑﺎﻥ ﺷﻬﻮﺩ &= #65153;ﻧﻬﺎ ﻫﺴﺖ،ﮐﻪ ﺩﺭ ﺷ&#= 65206; ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ &= #65153;ﺩﻡ ﻭﻣﻴﺘﺮﺍ ﻭﺑﻮ&#= 65193;ﺍ ﻭﺯﺭﺩﺷت ﻮﻣﺴ= 5268;ﺢ ﻣﻴﺘﻮﺍﻧﺪ،ﺑA= 166;ﻭﻟﺎﻳت ﻤﺤﻤﺪﻯ ﺑﺸﻬﻮ&#= 65193; ﻗﺎﺋم ﻮﻋﺮش ﺮ= 5187;ﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭﮔﻨﺎ&= #65257; ﺩﻳﻨﻰ ﺗﻨﻬﺎ ﺳ&= #65198;ﮐﺸﻰ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ &= #64344;ﻴﺮ ﺍﺳﺖ،ﻭﻧﻪ ﺁﻧ= 4381;ﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺍﮔ&#= 65198; ﮐﻪ ﺑﺪﺭﺳﺘﻰ ﺍ&= #65199; ﭘﻴﺎﻣﺒﺮﺍﻥ ﺧ&#= 65262;ﺩ ﻧﻘﻞ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﻨﺪ. ﮐﻪ ﺍﻧﺒﻴﺎ ﻭﺍ&= #65261;ﻟﻴﺎ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺳ&= #65176;ﻮﺭ ﺳﻠﻮﮐﻰ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﻭﺍلاّ ﮐﺎﺭﻏʌ= 68;ﺮﺳﺎﻟﮑﺎﻥ ﻗﺸﺮﻯ ﺟﺰ ﺷﺮﻙ = ﻭ ﻗﻬﻘﺮﺍ ﻧﻴﺴﺖ. = ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮ ﺍﺭﻳﮑﻪ ﭘﺎ&= #65193;ﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺧﺎﻧﻘﺎﻩ ﺧﻮﻳﺶ ﻣﺴﺘﻘﺮ &= #65251;ﻴﮕﺮﺩﻧﺪ، ﺁﻧﮕﺎﻩ ﻋﺮﻭﺳ&#= 65166;ﻥ ﻭ ﻣﺴﺘﻌﺪﺍﻥ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ،ﻭ ﺣﻮﺭ= 5267;ّﻪ ﻫﺎﻯ ﺍﻟﻬﻰ،ﺑ= 5154;ﻧﺎﻥ ﻣﺮﺍﺟﻌﻪ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65154;ﻧﻬﺎ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﻭ ﻣﺮﺍﺳﻢ ﻋﻘﺪ = ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ،ﺑﺎ ﺟ= 5208;ﻦ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻫﻤﺮﺍﻩ ﺍﺳﺖ. ﻭ= ﺍﺯﺩﻭﺍﺝ ﺟﻨﺴﻰ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ،ﺑﻠﮑﻪ ﺯﻭﺝ ﻭﺟﻔﺖ ﻭ ﻫ= ﻢ ﻧﺸﻴﻨﻰ ﺳﺎﻟﻚ &= #65169;ﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;،ﻭﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺑﺨﻠ&= #65238; ﺑﺎﺯ ﮔﺮﺩﺩ، ﻭ &= #65191;ﻮﺩ ﭘﻴﺎﻣﺒﺮﻯ ﺗﺎ&#= 65199;ﻩ ﻧﻔس ﺧﻮﺍﻫﺪ ﺑ&#= 65262;ﺩ. ﻭ ﮐﺎﺭ ﻋﺮﻭﺵ ﺳ= ﺎﻟﻚ،ﭼﻪ ﺯﻥ ﻳﺎ ﻣﺮﺩ،ﺑ&#= 65198;ﺍﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﭼﻪ = ﻣﺮﺩ ﻳﺎ ﺯﻥ،ﺟﺰ ﻋﺸ&#= 65238; ﻭﺭﺯﻯ ﺩﺭ ﺗﺨﻴ&= #1617;ﻞ ﻭﺣﻀﻮﺭ ﺫﻫﻨﻰ &= #65203;ﺎﻟﻚ،ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﺎﻡ ﺩ&= #65261;ﺭﻩ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65255;ﻤﻴﺒﺎﺷﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5187;ﻮﺭﻳﻪ ﻫﻤﺎﻥ ﻫﻮﺭ ﻓﺎ&= #65197;ﺳﻰ ﺩﺭﻯ،ﻭﺧﻮﺭ ﻳ= 5166; ﺧﻮﺭّﻩ ﺯﺭﺩﺷ= 5176;ﻰ ﻗﻮﻡ ﻗﺮﻳﺶ ﺯﺭ&= #65193;ﺷﺘﻰ ﺍﻟﺄﺻﻞ، ﻭ ﻫﻤ&#= 65166;ﻥ ﻗﺮّﻩ ﻳﺎ ﻏﺮّ= 5257; ﻋﺮﺑﻰ ﻭ ﻳﺎ ﺧﻮ= ﺭﻧﻖ ﻗﺮﻳﺶ،ﻭﻫﻤﺎA= 253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65182; ﺗﻦ ﺁﻝ ﻋﺒﺎ، که هرﻳﻚ ﺭﺍ ﻳA= 242; ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﮐﺎﺷﻒ &= #65169;ﻮﺩﻩ،ﻭﻣﺤﻤʋ= 94; ﺷﺸﻤﻴﻦ ﻗﺮّﻩ &#= 65255;ﻮﺭﻗﺎﺋﻢ ﺭﺍ ﮐﺸﻒ ﮐﺮﺩ. ﻭ= ; ﻧﻴﺰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ. ﺗ= ﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ، &#= 64400;ﻪ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺭﺍ ﮐﺸﻒ ﺧﻮﺍﻫ&= #65194; ﮐﺮﺩ. ﻗﺮﻳﺶ ﺯﺭ= ﺩﺷﺘﻴﺎﻥ ﺳﻠﻮﮐﻰ ﺑﻮﺩه اﻧﺪ،ﮐﻪ ﺑﻴﻤA= 254; ﻭﻣﮑّﻪ ﻣﻬﺎﺟ= 5198;ﺕ ﮐﺮﺩه ﺃﻧﺪ. ﻭ ﺭ= ﻧﮓ ﻣﺤﻠّﻰ ﺧﻮﺩﺭ= 5165; ﻳﺎﻓﺘﻨﺪ. ﻭﺑﺮ&= #65191;ﻰ ﺍﺯ ﺁﻧﺎﻥ ﺳﺎﻟ&= #65242; ﺑﻮﺩﻧﺪ،ﻭﺣﻨA= 268;ﻒ ﺩﺭ ﻋﻤﻞ ﺗﻤﺮﮐ&= #65200;،ﮐﻪ ﺑﻨﻰ ﻫﺎﺷﻢ ﺧﻮ&= #65165;ﻧﺪﻩ ﻣﻴﺸﺪﻧﺪ</span><span lang=3DAR-SA>.= ﮐﻪ ﻫﺸﻢ ﮐﻨﻨﺪﻩ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﺑﻮﺩﻧﺪ. ﻭ= ﻣﺤﻤﺪ ﻳﮑﻰ ﺍﺯ ﺁﻧﺎﻥ = ﺑﻮﺩ،ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﭼﻬﺎ&= #65197;ﻡ ﺧﻮﺩ ﺑﻬﺪﺍﻳﺖ &= #65197;ؤﻳﺎﻯ ﺍﻟﻬﻰ ﺧﻮﻳش ﺒ&#= 65212;ﻮﺭﺕ ﻣﺴﻴﺢ ﺭﺳﻴﺪ،= 5261;ﺑﺠﺎﻯ ﻧﻮﺭﻣﺼﻄﻔﻮﻯ &#= 65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪ. ﻭ= ﺧﻮﺩ ﺗﺠﺴّﺪ ﺍﻧﺴﺎ= 5255;ﻰ ﻣﻘﺎﻡ ﺍﻟﻪ ﻣﺼ&= #65220;ﻔﻮﻯ ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺷﺪ. </span><span dir=3DLTR><= br> </span><span lang=3DAR-SA>ﺑﻘﻴﻪ ﻗﺮ= ﻳﺶ ﺯﺭﺩﺷﺘﻴﺎﻥ ﻗ&#= 65208;ﺮﻯ ﻭﻳﺎ ﺑﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﺮﺳﺖ ﺁﺧﻮﻧﺪ ﭘﺮﺳت &#= 65262;ﻳﺎ ﺧﻮﺩ ﭘﺮﺳﺖ ﺑﻮ&= #65193;ﻧﺪ،ﮐﻪ ﺑﻨﻰ ﺍﻣﻴّﻪ ﻮ&#= 65165;ﻧﺪﻩﻣﻴﺸﺪﻧʋ= 94;،ﮐﺴﺎﻧﻰﮐﻪﺍ&= #65261;ﻡﻧﻤﻴﮑﺮﺩﻧA= 194;ﻭﺍﻣّﻰﻧﻤﻴﺸ= ﺪﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺎ= ﻟﮑﺎن ﻮﮐﺎﻣﻠﺎﻥ ﺯﺑ&#= 65166;ﻥ ﻋﺮﻓﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﺩ،ﻭﻏﻴﺮA= 203;ﺎﻟﮑﺎﻥ ﺩﺭﻙ ﻣﻘﺼﻮﺩ ﺁ&= #65255;ﺎﻥ ﻧﻤﻰﮐﻨﻨﺪ. ﭼﻮ&= #65253; ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65251;ﺎﺩﻯ ﻭﻇﺎﻫﺮﻯ ﻣﻴﮑ&#= 65256;ﻨﺪ. که ﺒﻘﻮﻝ ﻣﻠّA= 166;ﻯ ﺭﻭﻣﻰ،ﺟﺰ ﭘﻮ= 5203;ت ﻮ ﺁﺷﻐﺎﻟﻰ ﺑﻴ&= #65208;ﺘﺮ ﻧﻴﺴﺖ، ﻭﻣﻐﺰ &#= 65197;ﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓ&#= 65176;ﻬﺎﻧﺪ. ﮐﻪ ﻫﻤﺎﻥ ﺑﺮﺩ&= #65165;ﺷﺖ ﺳﻠﻮﮐﻰ ﺍﺯ ﻫﻤ&= #65258; ﺣﮑﻤﺘﻬﺎﻯ ﻣﻮ&#= 65183;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎ&= #65247;ﮑﺎﻥ ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﺎ&= #65185; ﻋﺸﻖ ﻭﻋﻘﻞ ﻭﺍ&= #65219;ﺎﻋﺖ ﻭﺗﻤﺮﮐﺰ ﻭﺗﻮ&#= 65203;ّل عباﺩﻯ، ﺧﻮﺩ᥷= 7;ﺍ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺴّﺮ ﺧﻮﺩ ﻣ&#= 65268;ﺮﺳﺎﻧﻨﺪ. ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﻋﺎﺷﻖ ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﻣﻴﺪﻫﺪ،ﺗ= 5166; ﺑﺠﺎﻧﺎن اﻟﻬA= 264;ﺑﺮﺳﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺑﺨﻠ&= #65238;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺑﺎﺯ ﻧ@= 405;ﺸﺖ ﻧﮑﻨﺪ. ﻭﻟﻰ ﺗﻮ= ﻟﺪ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺭ&= #65165;، ﺑﻌﺪﻫﺎ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. ﻭﺑﺎﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ع ﺒﺸﺮﻯ. ﻭﺩﺭ ﻣﻮ= ﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑﻌﺪﻯ. ﻭ= ﺍﮊﻩ ﻣﺤﺒّﺖ ﻭﺃﮔﺎ= 4344;ﻪ ﻳﺎ ﺩﻭﺳﺘﻰ ﻭﮐ&= #65208;ﺶ،ﺑﻨﺎﻡ ﻓﻴﻠﻴﺎ ﻭ (ﻓﻴﻞ= ﺳﻮﻑ) ﺷﺪﻥ،ﻋﺎﻗﻞ ﺻ= 5262;ﻓﻰ ﺻﺎﻓﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺑﺪﻭﻥ ﻋﻘﺪﻩ ﻫ&= #65166; ﻭﻋﻘﻴﺪهﻫﺎ. <span style=3D'mso-spacerun:yes'> </span>ﻭﺧﺪﺍ= 5261;ﻧﺪ ﻧﻴﺰ ﮐﻤﺎﻟﺎﺕ &= #65259;ﺮﻣﺮﺣﻠﻪ ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺷﺶ ﻭﻟﺎﻳﺖ ﺭﺍ&= #1548;ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺎﻥ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ. = ﻭﺳﺎﻟﻚ ﺍﺯ ﺧﻮﺩ ﺍﺧﺘﻴ&= #65166;ﺭﻯ ﺑﺎﻗﻰ ﻧﻤﻰ ﮔﺬ&= #65165;ﺭﺩ،ﻣﮕﺮ ﺍﺟﺮﺍﻯ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﭘﻴﺮ. ﻭﭼﻮﻥ ﺑﺮ= ﺭﺳﻰ ﻋﺮﻓﺎﻥ ﺍﺯ ﻋﺮ&= #65235;ﺎﻥ ﻳﻮﻧﺎﻧﻰ ﺍﻓﻠ&#= 65166;ﻃﻮﻧﻰ ﻭﻧﻮ ﺍﻓﻠﺎﻃﻮ&#= 65263; ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ&#= 1548; ﮐﻪ ﺩﻧﺒﺎﻟﻪ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷ&#= 65174; ﺍﺳﺖ،ﻣﺎﻧﻨﺪ = 5175;ﻤﺎﻣﻰ ﺃﻧﺒﻴﺎﻯ ﺑﻨﻰ &= #65165;ﺳﺮﺍﺋﻴﻠﻰ. ﻭﺍﺯ ﻋﺮﻓﺎﻥ ﺧ&= #65166;ﻭﺭﺩﻭﺭ ﻭ ﺑﻮﺩﺍ ﻭﻗﺒﻞ = ﺍﺯ ﺍﻭ،ﺩﺭ ﺍﻳﻦ ﻣ&#= 65240;ﺎﻟﻪ ﺻﺤﺒﺘﻰ ﻧﻴﺴﺖ&#= 1548; ﻟﺬﺍ ﺑﺎ ﻭﺍﮊﻫ&= #64405;ﺎﻥ ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎ&#= 65255;ﻰ ﻭ ﺳﻠﻮﻙ ﻳﻮﻧﺎ&= #65255;ﻰ ﺑﺎﻳﺪ ﺁﺷﻨﺎ ﺷ&= #65262;ﻳﻢ،ﮐﻪ ﺍﻳﻨﻚ ﺍﺯﻋﺸﻖ&#= 65165;ﻟﻬﻰﻳﺎﻋﺮﻭž= 7;ﻭﺃﮔﺎﭘﻪﻣﻄﺎ&= #65247;ﺒﻰﻧﻘﻞﻣﻴﮑA= 256;ﻢ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺤ= ث ﻤﻮﺿﻮﻋﺎﺕ ﻣﺨﺘﻠﻒ ﻋﺸﻖ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ،ﺍﻧﻮﺍﻉ = 5227;ﺸﻖ ﻭﺭﺯﻳﻬﺎﻯ ﺍﻧ&#= 65204;ﺎﻧﻰ ﺑﺎﻣﻮﺭﺣﻘﻴﺮ &#= 65175;ﺮ ﻳﺎ ﺑﺎﻣﻮﺭﻯ ﺑ&= #65166;ﻟﺎﺗﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﮑﺎﻣﻠﻰ ﻭʋ= 65;ﻟﻬﻰ. ﺑﺸﺮ ﺩﺭ ﻃﻮﻝ ﺗ= ﺎﺭﻳﺦ ﮐﻪ ﺭﻭﺷﻬﺎﺋﻰ &= #65193;ﺭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺍ&= #65207;ﺘﻪ، ﻭ ﺗﻔﺎﻭﺕ ﺁﻧﻬ&= #65166; ﺩﺭ ﻧﻮﻉ ﺑﻴﻨﺶ = ﻋﻘﻠﻰ ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﺣﺘﻰ ﺩﺭ ﻃ= ;ﺮﻳﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﮐﻪ ﻋﺸ&= #65238; ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ،ﺑﺎﺯ ﺩﺭ ﻋﻤﻞ ﺗﻔﺎﻭ&= #65175;ﻬﺎﺋﻰ ﻫﺴﺖ. ﮐﻪ ﻣﻘﺎﻣ= ﺎﺕ ﻭﺳﻄﻮﺡ ﻋﻘﻠﻰ &= #65235;ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﺩﺭﺑﻴﻦ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺍﻓﺮﺍﺩﻯ ﺑﺎ ﻣ&= #65240;ﺎﻣﺎﺕ ﺭﻭﺣﻰ ﻭ ﻋﻘﻞ ﻓ= ﺮﺩﻯ ﮔﺬﺷﺘﻪ ﻧﻴﺰ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﻧﺪ،ﻭ ﻫﻤ= 4381;ﻨﺎﻥ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194;ﻯ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﻧﺪ. ﻣﺪﺍ&= #65249; ﺍﺯ ﺍﺭﻭﺍﺡ ﺍﻧ&= #65262;ﺍﻉ ﮔﻴﺎﻫﻰ ﺍﺭﻭﺍ&#= 65185; ﺣﻴﻮﺍﻧﻰ ﻣﻴﺸ&#= 65262;ﻧﺪ،ﻭﻣﺪﺍﻡ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﺍﺭﻭﺍﺡ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺩﺭ ﻓﺼﻮﻝ ﺍﻭﻟ&= #65268;ﻪ ﻭﻣﺘﻮﺍﻟﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ. = ﭘﺶ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻭ= ﺗﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻳﻨﺪﻩ ﻫﺎʌ= 63; ﺩﻭﺭ ﻧﺴﻠﻬﺎﻯ ﺑﺸﺮ&#= 65263; ﺑﺒﺎﻟﺎ ﻣﻴﺂﻳ&#= 65256;ﺪ. ﻭﻟﻰ ﺩﺭ ﻫﺮ ﻣﺮ= ﺣﻠﻪ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻓ&= #65212;ﻞ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ،ﺑﻴﻨﺶﻭ ﺑﺮﺩﺍﺷﺘﻰ ﺩﺍ&#= 65197;ﻧﺪ. ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ ﻋ= ﺸﻖ ﻭﺭﺯﻯ ﺁﻧﻬﺎ ﭼ&= #65258; ﺑﺎﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263; ﻭﻣﺎﺩﻯ ﺑﺸﺮﻯ&#= 1548;ﻭ ﭼﻪ ﺑﺎﻣﻮﺭ ﺍﻟ&= #65260;ﻰ ﻭﺩﻳﻦ ﺩﺍﺭﻯ ﺧ&= #65262;ﺩﺩﺭﺗﻔﺎﻭﺕ ﻫﺴﺘﻨﺪ. ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻨﺎﺳﺐ ﺭﻭﺷﻬ&#= 65166;ﻯ ﺍﻭﻟﻴﻪ ﻭﺩﺍﻧ&#= 65176;ﺎ ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﺁ&= #65193;ﻡ ﺗﺎﺭﻳﺨﻰ ﻳﺎﻫ&#= 65252;ﺎﻥ ﮐﻴﻮﻣﺮث ﻭ ﻫﺮ &= #65153;ﺩﻡ ﺷﺪﻩ ﺩﻳﮕﺮﻯ،= 4400;ﻪ ﺗﺎ ﺷﻬﻮﺩ ﻧﺨﺴ&= #65176;ﻴﻦ ﺣﺴﻴﻨﻰ ﺍﻭﻝ ﻣ&= #65268;ﺮﺳﻨﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭ = ﺟﻬﺎﻥ ﺩﺭﻧﺴﺦ ﺑﻬﺘﺮ&#= 65169;ﺸﺮﻯ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ،که ﺪﺭﻫﻤﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻣﻨﺎﺳ&#= 65168; ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﺻ= ;ﺤﺒﺖ ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﺑﺎﻟﺎﺗﺮ،ﺑﺮA= 165;ﻯ ﺁﻧﻬﺎ ﻧﺎﻣﻔﻬ&#= 65262;ﻡ ﻭﻏﻴﺮ ﻋﻤﻠﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻫﻤﭽﻨﺎﻥ ﻧﺴ&#= 65248;ﻬﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻓ&= #65212;ﻮﻝ ﺑﺎﻟﺎﺗﺮ،ﺑﺎ = 5197;ﻭﺷﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻣﻴﺘﺮ&#= 65165;ﺋﻴﺴﻢ، ﻳﺎ ﺭﻭﺷﻬﺎﻯ ﺑ&= #65262;ﺩﻳﺴﻢ،ﻫﻤﭽʌ= 56;ﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘ&= #65256;ﺪ. ﻭ ﻣﺘﻮﻟﺪ ﻣﻴﺸ&= #65262;ﻧﺪ ﺗﺎ ﺷﻬﻮﺩ ﺍﺩﻳ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;،ﻭﺩﺭ ﺭﻭﺵ ﻣﻴﺘﺮﺍﺋ&#= 65268;ﺴﻢ ﺑﺎﺷﻬﻮﺩﺣﺴﻴ= 5256;ﻰ ﺑﺸﻬﻮﺩ ﺩﻭﻡ ﺣ&= #65204;ﻨﻰ،ﺩﺭﺗﺴﻤʌ= 68;ﻪ ﻣﺤﻤﺪﻯ ﺩﺭ ﭘﻨ&= #65182; ﺗﻦ ﺷﻬﻮﺩﻯ ﻣﻴ&= #65198;ﺳﻨﺪ. ﺗﺎ ﺑﺎﺯ ﺑﺎ ﺭﻭ= ﺵ ﺑﻮﺩﺍ ﺑﺸﻬﻮﺩ &= #65203;ﻮﻡ ﻓﺎﻃﻤﻰ ﺷﻴﻮﺍ &= #65169;ﺮﺳﻨﺪ. ﺁﻧﮕﺎﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65166; ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ ﺑﺸﻬﻮ&#= 65193;ﻫﺎﻯ ﭼﻬﺎﺭﻡ ﻭﭘﻨﺠ&#= 1605; ﻤﺮﺗﻀﻮﻯ ﻭﻣﺼ&#= 65236;ﻮی ﻤﻴﺮﺳﻨﺪ،ﺁﻧ@= 405;ﺎﻩ ﺩﺭ ﺗﻮﻟﺪ ﺑﺎﺯ = ﺑﻬﺘﺮ ﺩﺭ ﻋﺼﺮ ﻭﻟﺎﻳ&= #1578; ﻤﺤﻤﺪی ﻤﻴﺘﻮ= 5165;ﻧﻨﺪ ﺑﺸﻬﻮﻭﺩ ﺷﺸﻢ &= #65197;ﻭح اﻟﻘﺪس ﺒﺮﺳﻨA= 194;. ﭘس اﺯ ﺗﺠﺪﻳﺪ &#= 64344;ﻨﺞ ﺷﻬﻮﺩ ﻗﺒﻠﻰ،= 5175;ﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﻭﮐﺸﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ،ﻭ ﭘﻴ= 5194;ﺍﻳﺶ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ ﺑﺮﺳ&= #65194; ﮐﻪ ﺩﺭ </span><span lang=3DFA style=3D'mso-bidi-= language: FA'>۵۵</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><= span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻗﺮﻥ ᥷= 3;ﻳﮕﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻫ= ﻤﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺑ&= #65166;ﻟﺎ ﺁﻣﺪﻩ،ﺍﺯ ﺍﻧ= 5262;ﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65165;ﻧﻮﺍﻉ ﺟﻤﺎﺩﻯ،ﻭ ﺍﻧ= 5262;ﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ، ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻭ ﻓﺮﺍﻭﺍﻥ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5192;ﺪﺍﻭﻧﺪ ﻧﺰﺩﻳﻚ ﺗﺮ ﺩﺭ = ﻣﻘﺎﻡ ﺗﮑﺎﻣلی ﻤﻴﺸA= 262;ﻧﺪ. ﻣﻨﻈﻮﺭ ﺍﺯ ﻭﻟ&= #65166;ﻳﺖ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﻭﻣﺤﻤﺪ،ﺍﺩﻳA= 166;ﻥ ﺭﺳﻤﻰ ﻭﺍﺳﻤﻰ &= #65261; ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﻗﺸﺮﻯ ﺁﻧﻬﺎ ﻧ&= #65268;ﺴﺖ. ﺣﺘﻰ ﻣﺪﻋﻴﺎﻥ &= #65175;ﺸﻴّﻊ ﻭﻭﻟﺎﻳﺖ ﻋﻠﻰ&#= 1617;،ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨﺪ ﻣﮕﺮ &= #65259;ﺮ ﮐس ﺑﺎ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﭘﻴA= 252;ﺎﻥ ﺳﻠﻮﮐﻰ ﻭﻣﺮﺍ&#= 65187;ﻞ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺭﺍ ﺑﮕﺬﺭﺍﻧﺪ&#= 1548;ﮐﻪ ﺑﻬﻔﺖ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ. = ﭘس ﺑﺤث ﺍﺯ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺳﻠﻮﻙ ﺗﻔﺎ&= #65261;ﺗﻬﺎﺋﻰ ﺩﺭ ﻃﺮﻳﻘﺘﻬﺎ&#= 65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻫﺮ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻗ&= #65170;ﻠﻰ ﻟﺎﺯﻡ ﺍﺳﺖ ﻭﻫ&= #65198;ﮐس ﺗﺎ ﻫﻤﺎﻥ ﺩﺭﺟ&= #65258; ﺷﺎﻳﺴﺘﮕﻰ ﺧﻮ&#= 65193; ﭘﻴﺸﺮﻓﺖ ﺷﻬﻮ&#= 65193;ﻯ ﺩﺍﺭﺩ. ﻭﻫﺮﮔﺎ&= #65257; ﺍﺭﺗﺪﺍﺩ ﻳﺎ ﻋ&= #65240;ﺐ ﺭﻭﻯ ﺩﺳﺖ ﺩﻫﺪ&= #1548;ﮐﻪ ﺍﻧﺴﺎﻧﻰ ﺩﺭﺗ&#= 65262;ﻟﺪ ﻓﻌﻠﻰ ﺧﻮﺩ،ﻧ= 5192;ﻮﺍﻫﺪ ﺍﺩﺍﻣﻪ ﺭﺍﻩ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺪﻫﺪ ، ﭘس ﺩﻭﭼﺎﺭ ﮐ&#= 65166;ﺭﻣﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ &= #65255;ﻮﻋﻰ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺗﮑﺮﺍﺭ ﮔ= ﺬﺷﺘﻪ ﻫﺎ ﻣﻴﺸﻮﺩ،ﺗ= 5166; ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭﻭﻇﻴﻔﻪ ﺭﺳﻴ&#= 65194;ﻥ ﺑﻨﻮﺭﻗﺎﺋﻢ،A= 261;ﮐﺴب ﺎﻳن هماﻧﻰ ﺍʌ= 47;ﮕﻮﻯ ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﻣ&= #65268;ﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ ﺍﮔﺮ ﮐ&= #65204;ﻰ ﺷﺎﻳﺴﺘﻪ ﺗﮑﺎ&#= 65251;ﻞ ﺳﻠﻮﮐﻰ ﺑﺎ ﺭﻭ&= #65205; ﻣﺴﻴﺢ ﺭﺍ ﺩﺍﺭ&= #65193;،ﻭﺑﺨﻮﺍﻫﺪ ﺑﺮﻭﺵ ﺑﻮﺩﺍ ﻭ&= #65199;ﺭﺩﺷﺖ ﻋﻤﻞ ﮐﻨﺪ ﻣﺮﺗ&= #65194; ﺷﺪﻩ،ﻭﭘﻴﺸﺮA= 235;ﺘﻰ ﻧﺪﺍﺭﺩ. ﺑﺴﻴﺎ&= #65197; ﺍﺯ ﻋﺮﻓﺎﻯ ﻧﻈ&= #65198;ﻯ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺭ&= #65165; ﻣﻴﺪﺍﻧﻢ، ﮐﻪ &#= 65165;ﺯ ﺍﻳﺮﺍﻥ ﺑﻬﻨﺪ&#= 65261;ﺳﺘﺎﻥ ﺭﻓﺘﻬﺎﻧﺪ. ﺗﺎ = ﺩﺭ ﮐﻠﺎﺳﻬﺎﻯ ﺗﻌ&#= 65248;ﻴﻢ ﺳﻠﻮﮐﻰ ﺑﻮﺩﺍ&#= 65163;ﻰ ﺑﻨﺸﻴﻨﻨﺪ. ﭘس &= #65165;ﻳﻨﺎﻥ ﻣﺮﺗﺪ ﺷﺪه اﻧ= 5194;. ﻭﺧﺪﺍﻭﻧﺪ ﺑﺎ&#= 65267;ﺪ ﻭﻟﻴﺎﻟﻬﻰ ﻣﻨ&#= 65166;ﺳﺐ ﺁﻧﻬﺎﺭﺍ ﺩﺭ ﺭ&= #1572;ﻳﺎ ﺑﺂﻧﺎﻥ ﻣﻌﺮﻓ&#= 65264; ﻧﻤﺎﻳﺪ،ﻭﻧﻪ = 4344;ﻴﺶ ﺧﻮﺩ ﻣﻌﻠﻢ ﻭﻣ&= #64401;ﺘﺐ ﻭﺭﻭﺷﻰﺭﺍﺍﻧ= 5176;ﺨﺎﺏﮐﻨﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﻇﺎﻫﺮﺍ ﺩﺭ ﻫﺮ&= #65183;ﺎمعه اﻯ ﺑﻄﻮﺭ ﮐﻠّ= 5264;،ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻭﺗ&= #65252;ﺪﻥ ﻣﺎﺩﻯ ﻭﺍﺧﻠﺎ&#= 65239;ﻰ ﻭﻋﺮﻑ ﺟﺎﺭﻯ ﺧ&= #65166;ﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭ ﺑﺎ ﺑﺤﺸﻬﺎﻯ ﻓ&= #65248;ﺴﻔﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﮑﻰ ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﻋ&= #65208;ﻖ ﻭﺭﺯﻯ ﻭ ﻋﺒﺎﺩ&= #65263; ﺑﻨﺎﻡ ﺧﺪﺍ ﺩﺍ&= #65197;ﻧﺪ،ﻭﻟﻰ ﺑﺎﺯ ﺧﺪﺍﺋﻰ ﻧ&= #65268;ﺴﺖ. ﻭﭼﻮﻥ ﻫﻤﻪ ﻣﺬ&= #65165;ﻫﺐ ﻗﺸﺮﻯ ﻣﻨﺤﺮﻑ &= #65259;ﺴﺘﻨﺪ، ﻭ ﻫﺮ ﻃﺮﻳﻘﺘﻰ = ﮐﻪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺟ&= #65194;ﻳﺪﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺩﺭﺣﮑﻢ ﻫﻤﺎﻥ ﻣﺬﺍﻫﺐ &= #65169;ﺎﻃل ﻤﻴﺒﺎﺷﻨﺪ، ﮔ= 5198;ﭼﻪ ﻗﺒﻠﺎ ﻳﻚ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭﺍﻣﺎﻡ ﻭﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﻭﺍﻗﻌﻰ &= #65153;ﻧﺮﺍ ﺗﺄﺳﻴس ﮐﺮﺩﻩ &#= 65165;ﺳﺖ. ﮐﻪ ﺍﺯ ﻣﺮﺩﻩ ﻫ= ﺎ ﻧﺒﺎﻳﺪ ﺗﻘﻠﻴ&#= 65194; ﺳﻠﻮﮐﻰ ﻧﻤﻮﺩ. = ﮐﻪ ﻫﺮﺍﻧﺴﺎﻧﻰ ﻳ&#= 65242; ﻋﻘﻞ ﻭﺳﻠﻴﻘﻪ &= #65261;ﻳﻚ ﻧﻮﻉ ﻣﺸﮑﻠﺎﺕ &= #65197;ﻭﺍﻧﻰ ﺩﺍﺭﺩ، ﮐﻪ ﭘﻴ&#= 65198; ﻣﻨﺎﺳﺐ ﭘﺰﺷﻚ &= #65251;ﻌﺎﻟﺞ ﻣﺘﺨﺼﺺ ﻟﺎﺯﻡ &= #65193;ﺍﺭﺩ. ﭘس ﺍﻭﻟﻴﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻧﻴﺰ ﺑﺎﻫﻢ ﺗﻔ&= #65166;ﻭﺗﻬﺎﻯ ﻋﻤﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﺩﺍﺭﻧﺪ. ﻭ ﺩﺭ ﻋ= ;ﺼﺮ ﺟﺪﻳﺪﻯ ﺍﺯﻧﻮ&#= 65225; ﺑﺸﺮﻯ،ﻳﻚ ﻭﻟ= 5166;ﻳﺖ ﺟﺪﻳﺪ ﺑﺮﺗﺮﻯ &= #64344;ﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﻫ= ﻤﭽﻨﺎﻥ ﺍﻓﺮﺍﺩ ﻣﻨﺎﺳ&#= 65168; ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﺩﺭﺟﻬﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﺑﻬﻤﺎﻥ ﻭﻟﺎﻳ&#= 65176;ﻬﺎ ﺑﺎﻳﺪ ﻋﻤﻞ ﮐﻨ&= #65256;ﺪ. که ﻮﻟﺎﻳت ﺒﺮA= 175;ﺮ ﺭﺍ ﺩﺭﻙﻧﻤﻴﮑ&#= 65256;ﻨﺪ ،ﭘس ﻗﺸﺮﻯ ﺧﺮ= 5165;ﻓﺎﺗﻰ ﻣﻴﺸﻮﻧﺪ. ﻭﺑﺎ = ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264;ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎﻧﻪ، ﻫﺰ= 5165;ﺭﺍﻥ ﮐﺎﻣﻞﺑﺎﺯﮔﺸ= 5176;ﻪ ﺑﺨﻠﻖ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﻫﺴﺖ،ﮐﻪ ﻣﻨﺎ= 5203;ﺐ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﭘﻴﺮ ﻭﻣﺮﺑّ&#= 65264; ﺍﻟﻬﻰ ﺯﻧﺪه ا= 5263; ﻟﺎﺯﻡ ﺍﺳﺖ، ﺗ&#= 65166; ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﻋﺒﺎﺩﻯ ﻭﺗﻌﻠ&#= 65268;ﻤﻰ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﮔ&= #65268;ﺮﻧﺪ. ﺭﻭﺵ ﻋﺸﻖ ﻭﺭﺯ&= #65263; ﺃﻳﺮﻭس ﻳﻮﻧﺎ= 5255;ﻰ،ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺭﻭﺷﻬ&= #65166;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻗﺪﻳﻢ ﺍﺳﺖ،ﮐ= 5258; ﮐﻠّﺎ ﭘﻴﺮﻭﻭ= 5247;ﺎﻳﺖ ﺯﺭﺩﺷﺖ ﺑﻮﺩه اﻧﺪ. ﻭ ﭘﻴﺮﻭﺍ&= #65253; ﻋﻘﻴﺪﻩ ﺍﻳﺮﻭ&#= 1587; ،ﻧﻴﺰ ﺳﻠﻮﻙ ﻭ&#= 65227;ﺰﻟﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺸﻴﻨﻰ ﻭﮐʌ= 04;ﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﺩﮔﺮﮔﻮﻧﻰ ﺫ&#= 65165;ﺕ ﺧﻮﺩ ﺩﺭ ﺗﺰﮐﻴ&= #65258; ﻫﺎﻯ ﺭﻭﺍﻥ ﺩﺍ&= #65207;ته اﻧﺪ ﺩﺭ ﻓﻠﺴﻔ&#= 65258; ﻫﺎﻯ ﺩﻳﻨﻰ ﻭ ﻋ= ﺮﻓﺎﻧﻰ ﻣﺴﻴﺤﻰ ﻭ ﺍﺭﻭ&= #64344;ﺎ،ﻣﻌﻤﻮﻟﺎ ﻋﻨﻮﺍﻥ ﺃﻳﺮﻭ&#= 1587; ﻳﺎ ﻋﺮﻭس ﺭﺍ ﺑ&= #65198;ﺍﻯ ﻋﺸﻖ ﺟﺴﺪﻯ ﺯﻥ = ﻭﻣﺮﺩ ﮔﻔﺘﻬﺎﻧﺪ. ﻭﻟ&= #65264; ﺃﮔﺎﭘﻪ ﺭﺍ ﺩﺭ = ﺑﺎﺭﻩ ﻋﺸﻖ ﺭﻭﺣﻰ ﻭ ﺍ= ﻟﻬﻰ ﺑﮑﺎﺭ ﻣﻴﺮﻧﺪ. = ﻭﺍﮐﻨﻮﻥ ﺩﺭ ﺗﻤﺎﻡ ﻣﻠﻞ = ﺷﺮﻗﻰ ﻧﻴﺰ،ﺍﺯ ﻟﻔﻆ &#= 65227;ﺮﻭس ﺑﺮﺍﻯ ﻫﻤﺴﺮ ﺟ&= #65256;ﺴﻰ ﺯﻧﺎﻧﻪ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5255;ﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭﻣ&#= 65208;ﮑﻞ ﺟﻨﮓ ﺑﺮ ﺳﺮ ﺳﮑ= س ﻭﺟﻨس ﻣﺨﺎﻟﻒ &#= 65197;ﺍ،ﺗﻨﻬﺎ ﻗﺎﻧﻮﻥ ﺍﺯﺩﻭ&#= 65165;ﺝ ﺟﻨﺴﻰ ﺑﺎ ﻣﻘﺮ&= #65197;ﺍﺕ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺩ&= #1607; اﻧﺪ. ﻭﺍﻳﻦ ﻳﻚ = ﺃﻣﺮ ﺍﺯ ﻋﺮﻑ ﺟﺎﻣﻌ&= #65258; ﻫﺎ ﺍﺳﺖ،ﻧﻪ ﺍ&#= 65267;ﻨﮑﻪ ﺍﻣﺮﻯ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﺑﻬ= ;ﺮ ﺩﻟﻴﻞ ﺩﻳﮕﺮ ﺍ&= #65199;ﺩﻭﺍﺝ ﻭﺯﻧﺎﺷﻮﺋﻰ ﻭ&#= 65165;ﺟﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺷﺪ ﮔﺮﭼʌ= 58; ﺗﻮﻟﻴﺪ ﻣثل ﻭ ﻓﺸﺎﺭ ﻫ&#= 65262;ﺭﻣﻮﻧﻬﺎﻯ ﺩﺭﻭﻧﻰ ﺯﻧﺎﻥ&#= 1548;ﺟﺮﻳﺎﻥ ﺍﺯﺩﻭﺍﺝ ﺭﺍ ﻣ&= #65256;ﻈﻤﺘﺮ ﻭ ﺑﻬﺘﺮ ﺍﺯ ﻋﺪ= ﻡ ﺍﺯﺩﻭﺍﺝ ﻭ ﺳﮑ&= #1587; ﺁﺯﺍﺩ ﺍﺳﺖ. ﻭﻳ= ﺎ ﻫﻢ ﺟﻨس ﺑﺎﺯﻯ &= #65193;ﺭ ﺯﻧﺎﻥ ﻭﻣﺮﺩﺍ&#= 65253;،ﮐﻪ ﻋﻤﻠﺎ ﻧﻮﻋﻰ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺼ&= #65236;ﺎﺕ ﻗﺒﻞ ﺑﺸﺮﻯ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ. ﻭﺍﻳﻦ ﻋﺎ= ﻃﻔﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻔ&#= 65198;ﺯﻧﺪﺍﻥ ﺍﺳﺖ،ﮐﻪ ﻣﺸﮑ= 5248;ﺎﺕ ﻓﺮﺍﻭﺍﻥ ﺍﺯﺩ&#= 65261;ﺍﺟﻬﺎﻯ ﺟﻨﺴﻰ ﺭﺍ ﻗﺎﺑ&= #65246; ﺗﺤﻤّﻞ ﮐﺮﺩﻩ &#= 65165;ﺳﺖ ﺍﻣﺎ ﻋﺸﻖ ﺍﻟﻬ&= #65264; ﺩﺭ ﺳﺎﻟﻚ ﻋﺮﻭ&= #1587; ﺯﻳﺒﺎ ﺩﺭ ﺭﻭﺡ = ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻓ&#= 64401;ﺮ ﺍﺳﺖ،ﮐﻪ ﺗﺴﻠ= 5268;ﻢ ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﺸﻮﺩ. ﻭ ﺳﺎﻟ= ﻚ ﭼﻪ ﻣﺮﺩ ﺑﺎﺷﺪ = ﻳﺎﺯﻥ ﻣﻄﻴﻊ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﮐﻪ ﺍﻭ ﻧﻴ= ;ﺰ ﭼﻪ ﻣﺮﺩ ﺑﺎﺷﺪ = ﻳﺎ ﺯﻥ. ﻭ ﺟﺸﻨﻬﺎﻯ= ﺑﺮﺩﻥ ﻋﺮﻭس ﻫﻢ ﺩﺭﺳ&#= 65166;ﻟﻚ ،ﺑﺮﺍﻯ ﺭﻓﺘﻦ &#= 65169;ﻨﺰﺩ ﭘﻴﺮ ﺍﺳﺖ،ﮐﻪ &#= 65235;ﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺷﺎﺩﻯ ﻫ&= #65166; ﻣﻴﮑﻨﻨﺪ. ﻭﻧﻴ&= #65200; ﺳﺎﻟﻚ ﺭﺳﻴﺪﻩ &= #65169;ﻨﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺧﻮﺩ،ﺩ= 5197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﭼﻮﻥ ﻋﺮﻭﺳﺎﻥ &= #65261; ﺷﺎﻩ ﺩﺍﻣﺎﺩ، &#= 65169;ﺨﺎﻧﻘﺎﻩ ﭘﻴﺮ ﻳﺎ ﺧﺎﻧﻘ&= #65166;ﻩ ﺷﺨﺼﻰ ﺍﻭ،ﺍﻳ= 5254; ﺷﺎﺩﻯ ﻫﺎ ﻭ ﺳﺎ= ﺯ ﻭﺩﻫﻞ ﺭﺍ ﭘﻴﺮ&= #65261;ﺍﻥ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﺯﻳﺒﺎﺋﻰ ﻫﺎ ﻭ = ﺁﺭﺍﻳﺶ ﻋﺮﻭس ﺩﺭ ﺭﻭﺍ&#= 65253; ﺍﺳﺖ. ﻭﺩﺭ ﺁﻏﺎ= ﺯ ﺳﻠﻮﻙ ﻭﻳﺎ ﺩﺭ&= #64344;ﺎﻳﺎﻥ ﺳﻠﻮﻙ. ﻭﺷب ﺰﻓ&= #65166;ف عرﻭﺵ ﺑﺮﺍﻯ ﺩ= 5165;ﻣﺎﺩ ﺩﺳﺖ ﮐﻢ ﺍﺯ ﺻﺒ= ﺢ ﭘﺎﺩﺷﺎﻫﻰ ﻧﻴ&#= 65204;ﺖ. ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺭ&= #65235;ﺘﻪ ﺑﺴﻮﻯ ﻭﻟﺎﻳﺖ &= #65261; ﺑﺮﺍﻯ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑ&= #65166;ﺭﮒ ﺷﺎﻫﻰ ﻭﺍﺭﻳﮑ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ،ﮐ= 5258; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;. ﺷﺐ ﺯﻓﺎﻑ ﺁﻏﺎ&= #65199; ﺷﺒﻬﺎﻯ ﻋﺰﻟﺖ &= #65203;ﻠﻮﮐﻰ ﺳﺎﻟﻚ،ﺩﺭ ﮐﻨ= 5166;ﺭ ﭘﻴﺮ ﻭﺣﻀﻮﺭ ﺫ&= #65259;ﻨﻰ ﭘﻴﺮ ﺩﺭ ﺗﺨﻴّ&#= 65246; ﺳﺎﻟﻚ ﻫﻨﮕﺎﻡ &= #65227;ﺒﺎﺩﺍﺕ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﺯ= ﻓﺎﻑ ﻣﺮﺍﺳﻢ ﺯﻓّﻪ &#= 65261;ﺑﺰﻥ ﺑﮑﻮﺏ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻧﺴﺎﻧﻰ ﺑﻨﺰﺩ ﻳﻚ ﻭﻟﻰ = ﺍﻟﻬﻰ ﭘﻨﺎﻩ ﺳﻠﻮﮐﻰ &= #65169;ﺮﺩﻩ ﺍﺳﺖ ﻭﺻﺒﺢ ﭘﺎ&= #65193;ﺷﺎﻫﻰ ﺷﺎﻩ ﺩﺍﻣﺎﺩ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ،ﺭﻭﺯ ﻧ= 5192;ﺴﺖ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻭ ﻋﻴﺪ ﺳﻌﻴﺪ ﻧ= ﻮﺭﻭﺯ،ﻭ ﻳﺎ ﻋﻴﺪ ﻓﻄﺮ ﻭ= ﭘﺎﻳﺎﻥ ﻫﻤﻪ ﺍﻋﻤﺎﻝﻋ&#= 65170;ﺎﺩﻯ، ﻭﻋﻴﺪ ﻗﺮﺑﺎﻧ&#= 65264; ﮐﺮﺩﻥ ﻧﻔس ﺍﻣ&#= 65166;ﺭﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﭼﻮ&= #65253;(ﻓﺮه ﻮَﻫﺮ) ﺯﺭﺩﺷﺘ&#= 65264; ﺑﺎ ﺑﺎﻝ ﻣﻌﺮﺍ&= #65181; ﺭﻓﺘﻪ ﻓﮑﺮﻯ ﻭ = ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﻭ ﺣﻠﻘﻪ ﺁ= ;ﻣﺎﺩﻩ ﭘﻴﻤﺎﻥ ﺑﺴﺘﻦ &= #65169;ﺎ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺩ&= #65203;ت ﺪﺍﺭﺩ. ﮐﻪ ﻓﺮّ = ﻭ ﺑِﺮ ﻭﺗﺎﺝ ﺷﺎ&#= 65259;ی اﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ&= #65247;ﻰ نه ﭙﺎﺩﺷﺎﻫﺎ= 06; ﺴﻴﺎﺳی ﻮﺩﻳﻨﻰ،ﭼﻮﻥ = 5191;ﻠﻔﺎ ﻭ ﭘﺎﭘﻬﺎ ﻭ ﺁﺧ= ﻮﻧﺪﻫﺎﻯ ﺟﺎﻩ ﻃﻠﺐ. ﮐﻪ ﻣ= ;ﺮﺩﻡ ﺭﺍ ﻓﺮﻳﺐ ﻭﺟﻬ&= #65256;ّﻤﻰ ﺗﺮ ﻣﻴﮑﻨﻨﺪ. ﺍ= ﻳﻨﺎﻥ ﺑﺎ ﺟﻨﮕﻬﺎﻯ ﺧ&= #65262;ﻧﻴﻦ ﺑﭙﺎﺩﺷﺎﻫﻰ ﻣ&#= 65268;ﺮﺳﻨﺪ ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺎﺧﻮﻥ ﺩﻝ ﺧﻮ&= #65197;ﺩﻥ ﺩﻭﺭﻩ ﺳﻠﻮﻙ،= 5169;ﭙﺎﺩﺷﺎﻫﻰ ﺑﺮﺩﻟﻬﺎﻯ ﭼﻨ&#= 65194; ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﻨﺪ. ﻭﻣﻨّﺖﻭﺣﮑﻮA= 251;ﺘﻰﺑﺮﻣﺮﺩﻡﻏ= ;ﻴﺮﺳﺎﻟﻚﻧﺪﺍ&#= 65197;ﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻳﻮ= ﻧﺎﻧﻰ ﻫﺎ ﻋﺸﻖ ﺃﻳﺮﻭ&= #65205; ﺧﺪﺍﻯ ﻋﺸﻖ ﻭﺯ&= #65267;ﺒﺎﺋﻰ،ﻭ ﺩﻳﻮﻧﺴﻴﻮس ﺭ= 5165; ﺧﺪﺍﻯ ﺷﺮﺍﺏ ﻭ&= #65251;ﺴﺘﻰ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #64400;ﻪ ﺩﺭ ﺷﺮﺍب ﺨﻮﺍ&#= 65197;ﻯ ﺍﻓﺮﺍﻃﻰ،ﺍﻳA= 254; ﺩﻳﻮ ﺷﻴﻄﺎﻥ ﺃ&= #65259;ﺮﻳﻤﻦ ﺩﻳﻮﻧﺴﻴﻮس ﻫ= 5252;ﺎﻥ ﺳﺮﻣﺴﺘﻰ ﻫﺎﻯ &= #65183;ﻬﺎﻥ ﺩﺭ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍبلیس ﺩﺭﻟﺒᥴ= 6;س ﮐﺎﺫﺏ ﺭﻭﺣﺎﻧ&#= 65268;ّت اﺳﺖ،ﮐﻪ ﺑﻨﺎA= 249; ﺧﺪ ﺑﺮﻣﺮﺩﻡ ﺳ&= #65176;ﻢ ﺭﻭﺍ ﻣﻴﺪﺍﺭﻧ&#= 65194;. ﺳﺎﻟﻚ ﺩﺭ ﻋﺸﻖ = ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﺴﺘﺎﻧﻪ&#= 1548;ﻭﻟﻰ ﻫﺸﻴﺎﺭﺍﻧﻪ ﭘ&#= 65268;ﺶ ﻣﻴﺘﺎﺯﺩ ﻭﻟﻰ &= #65207;ﺮﺍﺏ ﺧُﻤﺎﺭﻯ ﻭ ﺑﻰ &= #65165;ﺣﺴﺎﺳﻰ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194; ﺍﻧﺴﺎﻧﻰ که ﻨ= 5258; ﻓﻘﻂ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #64400;ﻨﺪ،ﮐﻪ ﺗﻨﻬﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮ= ;ﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ، ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺑﺎ ﺩﺍﺷﺘﻦ ﻟﺬ&= #65175;ﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﺑﻘﻬﻘﺮﺍﻯ ﻧﻮﻋﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﺮﻭﺩ. ﭘس ﺑﺠﻬ&= #65166;ن ﻤﺎﺩﻯ ﻭﺑﺸﺮﻯ &= #65261;ﺗﻦ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺳﺨﺖ ﭼﺴﺒ&= #65268;ﺪﻩ ﺍﺳﺖ. ﻭﺳﺎﻟﻚ ﺟ= ﺎﻥ ﺭﺍ ﻧﻴﺰ ﻣﻴﺪﻫ&= #65194;،ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﺪ. ﻭﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﺐ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ. ﭘﺶ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻨﺎﺣﻖ ﺑﺮﺍﻯ ﺍﻳﺮﻭس &#= 65247;ﻔﻆ ﻋﺮﻭﺵ ﻭ ﻣﻌﺎﻧ&= #65264; ﺟﻨﺴﻰ ﻭﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺷﺪﻥ ﺭﺍ ﺑﮑﺎﺭ = ﺑﺮﺩﻩ ﺍﻧﺪ. ﺩﺭ ﻋﺸﻖ ﺍ= ;ﻟﻬﻰ ﻧﻪ ﻓﻘﻂ ﺑﺎﺣس&#= 65259;ﺎﻯ ﺑﺮﺗﺮ ﻭ ﻋﻮﺍﻃ&= #65234; ﺍﻟﻬﻰ،ﻭ ﺣﻮﺍ= 587; ﻣﻌﻨﻮﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎ ﻭﺷﻬﻮﺩﻫﺎﻯ ﻣ&#= 65268;ﻨﻮﻯ ﺟﺒﺮﻭﺗﻬﺎ ﻣﻴ&#= 65198;ﺳﻨﺪ. ﻭ ﺍﻋﺮﺍﺏ ﻧﻴﺰ = ﺍﺯ ﮐﻠﻤﻪ ﻋﺸﻖ ﺑﺮ&= #65165;ﻯ ﻋﺮﻭس ﻭ ﻋﺸﻘﻬ&#= 65166;ﻯﻧﻔﺴﺎﻧﻰﺑʄ= 01;ﺎﺭﻣﻴﺒﺮﻧﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻟﻔﻆ ﻋ&#= 65208;ﻖ ﻋﺮﺑﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ; ﻗﻮﻡ ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘ&#= 65264; ﺍﻟﺄﺻﻞ،ﻏﻴﺮ = 5165;ﺯ ﺁﻥ ﺑﻮﺩﻩ ﮐﻪ ﺑ= ﻌﺪﺍ ﺍﻋﺮﺍﺏ ﻣﺴﻠﻤ&#= 65166;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﺗ= 5252;ﺎﻡ ﻭﺍﮊﮔﺎﻥ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ، ﺑ&= #65166;ﺭ ﻣﻔﺎﻫﻴﻢ ﻗﺸﺮ&#= 65263; ﻭ ﺩﻧﻴﻮﻯ ﺩﺍﺩ&= #65257; ﺍﻧﺪ. ﺩﺭ ﻋﺸﻖ ﺍ= ;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺳﺎﻋ&#= 65166;ﺕ ﻭﺭﻭﺯﻫﺎ ﺩﺭ ﺗ&= #65166;ﺭﻳﮑﻰ ﻭﺗﻨﻬﺎﺋﻰ ﻋﺰ&#= 65247;ﺘﮕﺎﻩ ﺧﻮﺩ،ﺩﺭ ﺗﻤﺮ= 4400;ﺰ ﺩﺭ ﺻﻮﺭﺕ ﻣﻮﺭ&= #65193; ﺗﺨﻴّﻞ ﻭﺣﻀﻮ= 5197; ﺫﻫﻨﻰ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ ﺩﺭﺗﻮﺳ&#= 1617;ﻞ ﻋﺒﺎﺩﻯ ﻭﻣﮑﺎ&#= 65247;ﻤﻪ ﺑﺎﺧﺪﺍﻭﻧﺪ ﺍ&#= 65203;ﺖ. ﻭﭼﺸماﻥ ﻧﻴﻤA= 258; ﺑﺎﺯ ﺩﺭ ﺧﻴﺮﻩ = ﺷﺪﻥ ﺑﺼﻮﺭﺕ ﭘﻴﺮ، &#= 64400;ﻪ ﺣﺘﻰ ﻣﮋﮔﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﻬﻢ ﻧﻤﻰ ﺯﻧﺪ&= #1548;ﺗﺎ ﻣﺒﺎﺩﺍ ﺩﺭ ﺯﻣ&= #65166;ﻥ ﮐﻮﺗﺎﻩ ﺑﻬﻢ ﺧ&= #65262;ﺭﺩﻥ ﭘﻠﮑﺎﻥ ﭼﺸﻢ،= 5211;ﻮﺭﺕ ﭘﻴﺮ ﺭﺍ ﺍﺯ ﺩﺳ= ﺖ ﺑﺪﻫﺪ، ﻭ ﺷﻬﻮ&#= 65193; ﺍﺣﺘﻤﺎﻟﻰ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩﺭﺍ ﻧﺒﻴﻨ&#= 65256;ﺪ. ﻭﻟﺬﺍ ﺗﺨﻢ ﭼﺸ&= #65250; ﺳﺎﻟﻚ ﺧﺸﻚ ﻣﻴ&= #65208;ﻮﺩ، ﮐﻪ ﺧﻄﺮ ﮐﻮﺭﻯ = ﺩﺍﺭﺩ. ﭘﺶ ﺳﻴﻞ ﺃﺷﻚ ﺟ= ﺎﺭﻳﻤﻴﺸﻮﺩ، ﺗﺎﭼﺸﻢ ﻣﺮﻃﻮ&#= 65167; ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺩﻳ= ﺪ ﻧﺎﻇﺮﺍﻥ ﺩﻳﮕ&#= 65198; ﺳﺎﻟﻚ ﺩﺭ ﺣﺎﻝ = ﮔﺮﻳﻪ ﻭﺍﺷﻚ ﺍﺳﺖ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻗﺮّﻩ ﮔﻴﺮ&#= 65263; ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﻣ= ﻴﺒﺎﺷﺪ. ﻭﺩﺭ ﺩﻝ ﺳﺎﻟﻚ = ﻏﻤﻰ ﻋﺎﺷﻘﺎﻧﻪ ﺩﺍ&#= 65197;ﺩ. ﭘس ﻋﺸﻖ ﻋﺮﺑﻰ &= #65259;ﻤﺎﻥ ﺃﺷﻚ ﻓﺎﺭﺳﻰ ﺩ&= #65197;ﻯ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ &= #65165;ﻟﺄﺻﻞ ﺍﺳﺖ. ﻭ ﺻﺪﻫﺎ ﻭ= ;ﺍﮊﮔﺎﻥ ﻓﺎﺭﺳﻰ ﺍﻭﺳﺘ&#= 65166;ﺋﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺮ&= #65267;ﺶ،ﻭﺑﻌﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻭﺯﺑ&= #65166;ﻥ ﻋﺮﺑﻰ ﺍﻣﺮﻭﺯ &= #65193;ﻳﺪﻩ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺮ= ﺧﻰ ﺭﺍ ﺍﻳﻦ ﻧﻮﻳﺴ&= #65256;ﺪﻩ ﺗﺬﮐّﺮ ﺩﺍﺩﻩ &#= 65165;ﺳﺖ. ﺍﻳﻨﮑﻪ ﻋﺸﻖ ﺭ&= #65165; ﺍﺯ ﻋﺸﻘﻪ ﮔﻴﺎ&= #65257; ﮔﻔته اﻧﺪ،ﮐ᥽= 8; ﺩﺭ ﺻﺤﺮﺍﻯ ﻋﺮﺑﺴ&#= 65176;ﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﺍﻳﻦ ﭼﺴﺒﻨﺪﮔﻰ ﮔﻴ&#= 65166;ﻩ ﺑﺪﻳﻮﺍﺭ ﺍﺳﺖ&#= 1548;ﮐﻪ ﭼﻮﻥ ﺳﺎﻟﻚ ﭼﺴ&= #65170;ﻴﺪﻩ ﺑﺘﺨّﻴﻞ ﺍﻟﻬ= 5264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﻟﻰ ﺍﻓﻠﺎﻃﻮﻥ ﺑﻪ &= #65155;ﻳﺮﻭس ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﻈ&= #65198; ﺩﺍﺷﺖ،ﺗﺎ ﺩﺭ &#= 65191;ﺪﻣﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺑﺎﺷﺪ. ﻣﺎ ﺍﻳﻦ= ﻓﻠﺴﻔﻪ ﺭﺍ ﻋﺮﻓﺎﻥ،ﺑ= 5166; ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻣﻴﺨﻮﺍﻧﻴﻢ،@= 400;ﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭﻭ&#= 65247;ﺎﻳﺘﻬﺎی اﻟﻬﻰ ﺷﺸﮕﺎﻧ= 5258; ﺑﺮ ﻗﺮﺍﺭﺍﺳﺖ. = ﻭﺩﺍﻧﺘﺎ ﻳﺎ ﺩﻳﻦ ﻭﺩّ ﻭ&= #65261;ﺩﺍﺩ ﻭﻣﺤﺒّﺖ، ﻭﻳA= 166; ﺩﺭﻣﻴﺘﺮﺍﺋﻴ= 5204;ﻢ ﻣﻬﺮ ﻭ ﻣﺤﺒّﺖ&#= 1548;ﺗﺎ ﺑﻘﻮﻝ ﻣﺴﻴﺢ ﺧ&= #65194;ﺍ ﻫﻤﺎﻥ ﻋﺸﻖ ﺍﺳ&= #65174;. ﻭﻳﺎ ﺑﻘﻮﻝ ﺍﻣ&= #65166;ﻡ ﺻﺎﺩﻕ ﺩﻳﻦ ﻭﺭ&= #65199;ﻯ ﺟﺰ ﻋﺸﻖ ﻭﺭﺯﻯ = ﻧﻴﺴﺖ. ﻋﺮﻓﺎﻥ ﻭﺗﺼﻮ&#= 65233; ﻗﺒﻞ ﺍﺯ ﺍﻓﻠﺎ&= #65219;ﻮﻥ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎ&#= 65253; ﻭﺍﻳﺮﺍﻥ ﻭ ﺁﺳ&= #65268;ﺎﻯ ﺻﻐﻴﺮ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ. ﻭﻳﻚ ذﻥ ﻫﻨﺪﻯ &= #65169;ﻘﻮﻝ ﺳﻘﺮﺍﻁ ﺍﻭﺭﺍ &= #65259;ﺪﺍﻳﺖ ﮐﺮﺩﻩ ﺍﺳﺖ. ﺷﻬ= ﺮ ﺍﻭﺭﻓﻠﻰ ﺩﺭ ﺗ&= #65198;ﮐﻴﻪ ﺷﻬﺮ ﻋﺮﻓﺎﻥ ﺑ&= #65262;ﺩﻩ،ﻣﺎﻧﻨﺪ ﺳﺮﺯﻣﻴﻦ ﻓﺎﺭ&#= 1587; ﮐﻪ ﺳﺮﺯﻣﻴﻦ ﭘ&= #65166;ﺭﺳﺎﻳﺎﻥ ﺯﺭﺩﺷﺘﻰ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﻋﺮﻓﺎﻥ ﻭ= ﻣﻌﺮﻓﺖ،ﻳﻌﻨA= 264; ﺷﻨﺎﺧﺖ ﺑﺮﺗﺮ&#= 65165;ﻥ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭ ﺣﮑﻤﺘﻬﺎ ﻭﻋ&= #65240;ﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﻭﺗﻨﻬﺎ ﻋﺮﻓﺎﻥ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ. ﻭﺭﻭﺡ ﺳﺎﻟﻚ ﺑ&= #65166;ﻳﺪ ﺩﺭ ﭼﻨﺪﻳﻦ ﺗﻮ&= #65247;ﺪ ﺑﺸﺮﻯ ﺑﺘﺮﺗﻴ&#= 65168; ﺷﻬﻮﺩﻫﺎﻯ ﭘﻴ&#= 65166;ﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64344;ﻴﺸﻴﻦ ﺭﺍ ﻫﺮﺑﺎﺭ ﭘﻴ&= #65166;ﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺨﻠﻖ ﺁ&= #65251;ﺪه ﺒﺎﺷﺪ،ﺗﺎ ﺑﺎ &#= 65261;ﻟﺎﻳت ﻤﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﭘﺎﻳﺎﻥ ﻭﻇﻴﻔ&#= 65258; ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﺪ. ﻭﺑﺮﺍﻯ = ﻫﻤﻴﻦ ﺍﺳﺖ،ﮐﻪ ﻣﺮﺩ= 5249; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ،ﻋﺸﻖ ﺭﻭﺣﺎﻧﻰ ﺑﺎ ﻋ&= #65208;ﻖ ﺍﻓﻠﺎﻃﻮﻧﻰ ﻳ&#= 64401;ﻰ ﺩﺍﻧﺴته اﻧﺪ. = 5261; ﺃﻳﺮﻭس ﺍﻓﻠﺎ= 5219;ﻮﻥ ﻣﻔﻬﻮﻣﻰ ﺍﻟﻬ&#= 65264; ﻭ ﺳﻠﻮﮐﻰ ﺩﺍﺭ&= #65193;. ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65227;ﺸﻖ ﺍﺯ ﻋﻔﻴﻒ ﺑﻮﺩ&= #65253; ﻳﺎﺩ ﮐﺮﺩﻩ،ﮐ= 5258; ﻣﺨﺎﻟﻒ ﻋﺸﻖ ﺟ&= #65256;ﺴﻰ ﻳﺎ ﻃﺒﻴﻌﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻟﻰ ﻭﻯ ﺗﻮﺟّ&#= 65258; ﺑﺪﻳﺎﻟﮑﺘﻴﻚ &#= 65175;ﮑﺎﻣﻠﻰ ﻋﺸﻖ ﻧﻤﻮﺩﻩ،= 5261; ﺍﺯ ﺍﻳﺪﻩ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65267;ﺎ ﻣثاﻝ،ﻳﺎﻫﻤᥴ= 6;ﻥ ﺷﻬﻮﺩﻫﺎﻯ ﺳﻤ&#= 65170;ﻮﻟﻴﻚ ﻭﺭؤﻳﺎﺋﻰ ﺳﺎ= 5247;ﮑﺎﻥ ﻳﺎﺩ ﻣﻴﮑﻨﺪ ﮐ&= #65258; ﺗﻨﻬﺎ ﺭﺍﻩ ﺑﺰ&= #65267;ﺒﺎﺋﻰ ﻫﺎﻯ ﺑﺮﺗﺮ ﺭﺳ&= #65268;ﺪﻥ ﺍﺳﺖ. ﺯﻣﺎﻧﻰ ﺍ= ﺧﻠﺎﻕ ﻭ ﺍﻣﺮﻭﺯ ﺯﻳﺒ&= #65166;ﺋﻰ ﺭﻭﺡ ﻭ ﻓﮑﺮ،ﺩ&#= 65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﻭﻟﻴﺎ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺰﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﺻﻮﺭﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻧﺎﻥ،= 5267;ﺎ ﺣﺪّ ﺃﻗﻞ ﺑﺼﻮ&#= 65197;ﺕ ﺑﻬﺘﺮ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65198;ﺍﻯ ﺗﻮﻟﺪ ﺁﻳﻨﺪﻩ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻏﻴﺮﺷﺎﻫﺪᥴ= 5;ﻥ ﻧﻮﺭ ﻗﺎﺋﻢ. ﺷﺮ= ﻁ ﻋﻔّﺖ ﻭﺩﻭﺭﻯ &#= 65165;ﺯ ﻋﺸﻘﻬﺎﻯ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﻣﺎﺩﻯ ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﭼﻨﺪ ﺳﺎﻟﻪ ﻟﺎ&= #65199;ﻡ ﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﻏ= ;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﮐﻨﺘ&#= 65198;ﻝ ﺳﮑس ﻟﺰﻭﻣﻰ ﻧ&#= 65194;ﺍﺭﺩ،ﭼﻮﻥ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻃ&= #65170;ﻴﻌﺖ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻓﻠﺎﻃﻮﻥ ﺍﺯ ﺯﺑﺎﻥ ﻓﻴﺪ&= #65197;ﻭس ﺩﺭ ﻣﺤﺎﻭﺭﻩ ﻣ&= #65260;ﻤﺎﻧﻰ،ﺑﺎ ﻫﺰﻳﻮﺩ ﻭ ﺩﻳﮕ&= #65198; ﺷﻌﺮﺍ ﻣﻮﺍﻓﻖ &= #65165;ﺳﺖ،ﮐﻪ ﺃﻳﺮﻭس ﻗﺪﻳﻢ &#= 65175;ﺮﻳﻦ ﺁﻟﻬﻪ،ﻭ ﺍﺯ ﭘ&#= 65194;ﺭ ﻭﻣﺎﺩﺭﻯ ﺯﺍﺋ&#= 65268;ﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ. ﺍﻟ= ﺒﺘﻪ ﻫﺮﻣﻮﺟﻮﺩﻯ ﺯ&#= 65165;ﺋﻴﺪﻩ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ &= #65251;ﮕﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﭘس ﺍﺯ = 5251;ﺮﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﺧ&= #65262;ﺩ،ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭ ﺍ= ﻟﻬﻰ ﺧﻮﺩﺭﺍ،ﻭﻟﻮ = 4380;ﻮﻥ ﻣﺴﻴﺢ ﺩﺭﺳﻰ ﺳ&= #65166;ﻟﮕﻰ ﻭ ﻣﺤﻤﺪ ﺩﺭ ﺟﻬ= ﻞ ﺳﺎﻟﮕﻰ،ﺑﺠﻬA= 166;ﻥ ﺑﺎﺯﮔﺸﺘﻪ ﮐﻪ &= #65165;ﺯ ﺭﺣﻢ ﻭﻟﺎﻳﺖ ﺑ&= #65268;ﺮﻭﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻣﺪﻩ،ﻭﻧﻪ= ; ﺍﺯ ﺭﺣﻢ ﻣﺎﺩﺭﻯ ﭼ&= #65262;ﻥ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﻳ&= #64405;ﺮ. ﺣﺘﻰ ﺁﺩﻡ ﺗﺎﺭ&= #65267;ﺨﻰ ﭘﺪﺭ ﻭﻣﺎﺩﻯ ﺩ&= #65165;ﺷﺘﻪ،ﻭﻟﻰ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻬ&#= 65264; ﺩﺭﺳﻠﻮﻙ ﻧﺪﺍ&#= 65207;ﺘﻪ، ﮐﻪ ﺩﻳﮕﺮ ﭘﻴﺎ&= #65251;ﺒﺮﺍﻥ ﺩﺍﺷته اﻧﺪ. ﻭ &#= 64344;ﻨﺞ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65169;ﻌﺪﻯ ﻣﻌﺮﻭﻑ ﺑﻴﺘﻴ&#= 65250; ﻫﺴﺘﻨﺪ، ﮐﻪ ﭘ&#= 65194;ﺭ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻧﻰ ﻧﺪﺍﺷته اﻧﺪ. = 4380;ﻮﻥ ﺧﻮﺩ ﺍﻣﺎم ﺰﻣ&#= 65166;ﻥ ﺧﻮﻳﺶ ﺑﻮﺩه ا= 5255;ﺪ ﻭﻫﻴﭻ ﮔﺎه هی= 70; ﭘﻴﺎﻣﺒﺮﻯ ﺍﺯ ﺷﮑﻢ ﻣﺎﺩﺭ&= #1548;ﭘﻴﺎﻣﺒﺮ ﺑﻴﺮﻭﻥ ﻧﻴﺎﻣ&#= 65194;ﻩ. ﺑﻠﮑﻪ ﺑﺎﺳﻠﻮ&#= 65241; ﺑﺘﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ. ﻭﺭﻭﺡ ﮐﺎﻣﻠﻰ &= #65255;ﻴﺎﺯ ﺑﺘﻮﻟﺪ ﺟﻬﺎﻧ&#= 65264; ﻧﺪﺍﺭﺩ،ﻣﮕﺮ = 4344;س ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﺻ&= #65262;ﺭﺕ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ،ﺗﺎ ﭼﻨﻴﻦ ﺭﻭﺣﻰ ﺑ&= #65166;ﺯ ﻣﺘﻮﻟﺪ ﺍﺯ ﻣﺎ&= #65193;ﺭ ﺷﻮﺩ. ﻣﺴﺘﻌﺪﺍ&= #65253; ﺗﮑﺎﻣﻠﺎﺕ ﻗﺒ&#= 65248;ﻰ ﺩﺍﺷﺘﻪ،ﻫﻤﮕA= 264; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻣ&#= 65198;ﺣﻠﻪ ﺟﺪﻳﺪ ﺭﺍ ﺗﻌﻠ&= #65268;ﻢ ﺑﮕﻴﺮﻧﺪ،ﻭﺑA= 256;ﺠﺎﺕ ﺍﺯ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﻭ= ﻫﺮ ﻳﻚ ﻧﻴﺰ ﻣﻨﺘﻈ&= #65198; ﺷﻨﺎﺧت اﻣﺎم A= 200;ﻣﺎﻥ ﺧﻮﺩ،ﻭﻟﻰ ﺍﻟ= 5260;ﻰ ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﺭﻭﺍﺡ ﻧﻴﺰ &= #65251;ﻨﺘﻈﺮ ﺗﻮﻟﺪ ﻣﺮﺑّﻴ= 5166;ﻥ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘ&= #65256;ﺪ،ﮐﻪ ﺩﺭ ﻋﺼﻮﺭ ﻭﻭﻟ&= #65166;ﻳﺖ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ &= #65251;ﺘﻮﻟﺪ ﺷﻮﻧﺪ. ﻭﮐﺴﺐ ﻣ= ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻗﻄﻌﺎ &= #65169;ﺎﻳﺪ ﭘس ﺍﺯ ﭘﺎﮐﺴا= 5200;ﻯ ﻫﺎﻯ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺑﺎﺷﺪ. ﮐﻪ ﺗﻨﻬ= ﺎ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ،ﺑﺎ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻣ&= #65208;ﮑﻠﺎﺕ ﺍﻣﮑﺎﻥ ﺗﻮﻓﻴ&#= 65238; ﺁﻥ ﻫﺴﺖ. ﻭ ﺍﻧﺴ= ;ﺎﻥ ﺑﺎﻳﺪ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﮐﻤﺎﻝ ﺍﻟﮕﻮﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﮐﺴﺐ = ﻧﻤﺎﻳﺪ. ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﺴﻴﺢ. ﻭ= ﻫﺮﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ، ﻋﻤﻠﺎ &#= 65175;ﺠﺴّﺪ ﻭ ﺗﺠﺴّﻢ ﺍﻧﺴ&#= 65166;ﻧﻰ، ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺷ&= #65260;ﻮﺩﻯ ﺁﺧﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻣﺴﻴﺢ ﺗﺠﺴّﺪ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻘﺎﻡ ﺍﻟﻬʌ= 64; ﻣﺮﺗﻀﻮﻯ ﺍﻳﻠﻴﺎ ﻭ ﻣﺤﻤ&= #65194;، ﺗﺠﺴّﺪ ﺍﻟﻬﻰ &#= 65251;ﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﻭﻣﻬ&#= 65194;ﻯ ﻧﻴﺰ ﺗﺠﺴّﺪ ﻣ&#= 65240;ﺎﻡ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭﻫﺮ ﭘﻴﺎﻣﺒﺮ&#= 65263; ﺗﻤﺎﻣﻰ ﭘﻴﺮﻭ&#= 65165;ﻥ ﺳﺎﻟﻚ ﻭﻟﺎﻳﺖ &= #65191;ﻮﺩﺭﺍ،ﺑﻬﻤʋ= 66;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﻳﺶ ﻣﻴﺮﺳﺎﻧﺪ. ﺭﻭ&= #65185; ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻧﻮﻋﻰ،ﻭ ﺗﺠﻠ= 617;ﻴﺎﺕ ﺍﻟﻬﻰ ﻫﻤﭽﻨﺎ&#= 65253; ﺍﺯ ﺃﺯﻝ ﺭﺍﻩ ﺍ= ﻓﺘﺎﺩﻩ،ﺗﺎ ﺃﺑﺪ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﺩ ﮐﻪ ﺑﺨﺪﺍ ﺑﺮﺳ&= #65194;. ﮐﺎﻧﺪﻳﺪﺍﻫﺎ= 5263; ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ </span><span lang=3DFA style=3D'mso-bidi-l= anguage: FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺑﺒﻌﺪ، ﺗﻨﻬﺎ ﺷﺎﻫﺪﺍ&#= 65253; ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 1581; اﻟﻘﺪس ﻤﻴﺒﺎA= 207;ﻨﺪ. ﻭﺍلاّ ﺑﻘیه ᥷= 3;ﺭ ﻧﺴﺨﻬﺎﻯ ﺑﻬﺘ&#= 65198;ﺑﺸﺮﻯ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍ&= #65197;ﻧﺪ،ﻭﻳﺎ ﺩﺭ ﺻﻮﺭﺕ ﺳﺮﭘ&= #65268;ﭽﻰ ﻭﻗﺸﺮﻯ ﮔﺮﻯ،= 5193;ﻭﭼﺎﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﺠﺪﺩ ﻣﻴﺸﻮﻧ&#= 65194;. ﺗﺎﺑﺎ ﺻﺪﻫﺎ ﻫ&= #65200;ﺍﺭ</span><span lang=3DAR-SA>ﺳﺎﻝ ﺗﮑﺮﺍʋ= 97; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #1548; ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﭘﻨﺠﮕﺎﻧﻪ ﺣﺠ&#= 65260;ﺎﻯ ﻋﻤﺮﻫﺎﻯ ﻫﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﻫﺮﻳﻚ ﺑﻴﻚ ﻋﻤ&= #65198; ﻫﺰﺍﺭ ﻣﺎﻫﻪ ﺻ&= #65194;ﺳﺎﻟﻪ ﺷﺐ ﻗﺪﺭ ﻧﻴﺎﺯ = ﺩﺍﺭﻧﺪ. ﻭﺷﻬﻮﺩ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺣﺞ ﺃﮐﺒﺮ ﺭﻭﺡ = ﺍﻟﻘﺪﺵ ﺍﺳﺖ. ﮐﻪ ﻣﻮﺭﺩ= ﺳﻔﺎﺭﺵ ﻣﺤﻤﺪ ﭘس ﺍﺯ ﺗ&= #65228;ﻠﻴﻢ ﻣﺮﺍﺳﻢ ﺣﺞّ ﺳ&#= 65252;ﺒﻮﻟﻴﻚ ﮐﻌﺒﻪ ﮔﻔﺖ ﻭﺍ&= #65267;ﻨﻚ ﻧﻮﺑﺖ ﺁﻥ ﺍﺳﺖ = ﮐﻪ ﺑﺤﺞّ ﺃﮐﺒﺮ ﺑ&#= 65198;ﻭﻳﺪ. ﮔﺮﭼﻪ ﺷﻬﻮﺩ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺣﺞ ﺃﻋ&= #65248;ﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺧ= 5264; ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻧ&= #65262;ﺭﻗﺎﺋﻢ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;،ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺎﺯﮔ&#= 65208;ﺘﮕﺎﻥ ﻧﺴﺒﺖ ﺑﮕﺬﺷﺘ&#= 64405;ﺎﻥ ﺃﺷﺮﻑ ﻭ ﺍﻓﻀﻞ = ﻫﺴﺘﻨﺪ،ﺣﺘﻰ ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64344;ﻴﺸﻴﻦ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺎ= ﻟﮑﺎﻥ پس اﺯ ﺷﻬﻮﺩﻫA= 166;ﻯ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﺣﺴ= ﻴﻨﻰ ﻭﺣﺴﻨﻰ،ﺑﺸﻬA= 262;ﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺷ&= #65268;ﻮﺍ ﻭﻣﺮﻳﻢ ﻣﺎﺩﺭ &= #65165;ﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﻨﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺷﻬﻮ&= #65193; ﺯﻧﺎﻧﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺷﺎﻫﺪ ﻣﻘﺎﻡ &= #65235;ﺎﻃﻤﻰ،ﺧﻮﺩ ﻓﻄﻢ ﻭ ﺍﻓﻄﺎﺭ = ﻭ ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ &= #65261; ﻋﺰﻟﺖ ﻧﺸﻴﻨﻰ &= #65193;ﺍﺭﺩ،ﺗﺎ ﮐﻰ ﺑﺸﻬﻮﺩ ﻣﺮ&= #65175;ﻀﻮﻯ ﺑﺮﺳﺪ. ﻭ ﭘﻴﺮ ﺍ= ;ﻟﻬﻰ ﺍﺳﺖ، ﮐﻪ ﺗﮑﻠ&#= 65268;ﻒ ﺳﺎﻟﻚ ﺭﺍ ﺩﺭ ﻫ= ﺮ ﺯﻣﺎﻥ ﻣﻌﻴّﻦ &#= 65251;ﻴﮑﻨﺪ، ﮐﻪ ﺑﻨﻔﻊ ﺍﻭ ﻣ= ﻴﺒﺎﺷﺪ . ﭘس ﻋﺮﻭﺵ ﻭﺃﻳ= ﺮﻭس ﺟﻨﺴﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺍﺯ ﻣﺎﺩﺭ ﺯﺍﺋ&= #65268;ﺪﻩ ﻧﺸﺪﻩ ﻣﮕﺮ ﺷﻬ&= #65262;ﺩ ﻓﺎﻃﻤﻰ ﺷﻴﻮﺍ &= #65193;ﺭ ﺑﻮﺩﺍ ﻭﺯﺭﺩﺷ&#= 65174; ﻭﮐﺎﻣﻠﺎﻥ ﺯﺭ&#= 65193;ﺷﺘﻰ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺩﺭ ﺍﻳ&#= 65254; ﻣﺤﺎﻭﺭﻩ ﺍﻓﻠ&#= 65166;ﻃﻮﻥ،ﮔﻔﺘﻪ ﺃﮔﺎثوﻥ ﺭﺍ ﻧ= 5240;ﻞ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺃ= 5267;ﺮﻭس ﺟﻮﺍﻧﺘﺮﻳﻦ ﻭ&#= 65239;ﻮﻯﺗﺮﻳﻦ ﺍﻟﻪ ﻣﻴﺒﺎﺷﺪ &= #65267;ﻌﻨﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺗﺎﺯﻩ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻭﺯﻧﺪﻩ &= #65193;ﺭ ﻫﺮ ﺯﻣﺎﻥ. ﺟﻮﺍ= ﻧﺘﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻭﺣﺘﻰ ﺑﺮﺗﺮﻳ&#= 65254; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65199;ﻣﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﭼﻪ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﻣﺴﻴﺤﻰ ﺟﺪﻳﺪ&#= 1548;ﻭﭼﻪ ﮐﺎﻣﻠﺎﻥ ﺗﺎﺯ&#= 65257; ﻧﻔس ﻭﻟﺎﻳﺘﻬ= 5166;ﻯ ﺩﻳﮕﺮ ﺑﺎﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ. ﻭ ﻟﺬﺍ= ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳﺪ ﻭﺣﺘﻤﺎ&#= 1548;ﺑﺎ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺗﻮﺳ&#= 1617;ﻞ ﺳﻠﻮﮐﻰ ﺷﺪﻩ ﻭ = ﺑﻮﺳﻴﻠﻪ ﺍﻭﺩﻋﺎﻯ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65256;ﻤﺎﻳﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ ﺗﺎ ﺩﻋﺎ ﺑﺂﺳﻤ&= #65166;ﻥ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﺮ&= #65203;ﺪ،ﻭ ﭘﺎﺳﺨﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍ&= #65187;ﻮﺍﻝ ﺷﻬﻮﺩﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﻫﻤﻴﺸ&= #65258; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ، ﺟﺪﻳﺪﺗﺮﻳﻦ ﻣ&#= 65240;ﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﺷﻬﻮﺩ ﺑﺎﻟﺎ&= #65175;ﺮ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺯﺭ= ﺩﺷﺖ ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺍﻳﻠﻴﺎﻯ ﻣﺮﺗﻀﻮﻯ ﻭ ﻋﺮ&= #65205; ﻣﺼﻄﻔﻮﻯ،ﻭﻣA= 204;ﻴﺤﺒﺎ ﻋﺮﺵ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻭ ﻣﺤﻤﺪ ﻭﮐﺎﻣ&= #65248;ﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65259;ﺴﺘﻨﺪ. ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﻗ&= #65170;ﻠﻰ ﻧﺪﺍﺷته اﻧﺪ. = 5175;ﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻭ&= #65255;ﻮﺭ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ. = ﮐﻪ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ &#= 65255;ﻴﺰ ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ &= #65165;ﻭ ﺁﺭﺯﻭ ﻭ ﺃﺷﻚ ﻣ= ﻰ ﺭﻳﺨﺘﻨﺪ. ﻭ ﻫﺮ= ﺳﺎﻟﮑﻰ ﺑﺮﺣﺴﺐ ﺳﺎﺑﻘ&#= 65258; ﺭﻭﺣﻰ ﺍﻭ ﺍﺯ ﺷ= ﻬﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺧﺪﺍﻭﻧ&#= 65194;، ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﺑ&= #65262;ﻯ ﻣﻌﺮﻓﻰ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﭘس ﺍﺯ ﺗﺠﺪ&= #65267;ﺪ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ،ﺗﻨﻬﺎ ﺑﻴﻚ ﺷﻬﻮﺩ ﺗﺎ&= #65199;ﻩ ﺑﺮﺳﺪ. ﮐﻪ ﻣﺤﻤ= ﺪﻳﺎﻥ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺷﻬﻮﺩ ﻭﺍﺟﺐ، ﻭ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺩﺭﺻﻮﺭﺕ ﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺭﻧﺪ. = ﻭﺭﻭﺡ ﺗﻤﺎﻢ ﺍﻧﺒﻴﺎ &= #65261;ﺍﻭﻟﻴﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺳ= 5198;ﺳﭙﺮﺩﮔﺎﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﻬﺪﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺟ&#= 65194;ﻳﺪﺗﺮﻧﻴﺮﻭʌ= 51;ﻨﺪﺗﺮ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﻗﺒﻠﻰ ﻫﺴﺘﻨﺪ. = ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﻭﺍﺳ&#= 65176;ﻌﺪﺍﺩ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺗ&= #65262;ﻟﺪ ﭘﻴﺸﻴﻦ ﺫﺧﻴﺮ&#= 1607; ﺁﺧﺮﺕ ﺧﻮﺩ،ﻳ= 5228;ﻨﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﮐ&= #65204;ﺐ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ. = ﻭ ﻟﺬﺍ ﻫﻢ ﺍﮐﻨﻮ&= #65253; ﻋﺮﻭس ﺯﻳﺒﺎی = 5262;ﻟﺎﻳﺖ ﻫﺴﺘﻨﺪ،ﻭﭼﻮA= 253; ﺑﺨﻠﻖ ﺑﺎﺯﮔﺮ&#= 65193;ﻧﺪ، ﺷﺎﻩ ﺩﺍﻣﺎﺩﺍ&#= 65253; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺯﻥ ﺑ= ﻮﺩﻩ ﺑﺎﺷﻨﺪ. ﻧﻔس ﮐ&= #65246;ّ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #1548;ﮔﺎﻫﻰ ﺩﺭ ﺷﻬﻮﺩ ﺳﻮﻡ = ﻓﺎﻃﻤﻰ ﻳﺎﻣﺮﻳﻢ ﻭﺷﻴ&#= 65262;ﺍ ﻣﻴﺘﻮﺍﻥ ﺩﺍﻧ&#= 65204;ﺖ،ﮐﻪ ﺯﻳﺒﺎﺗﺮﻳﻦ ﭼ&#= 65260;ﺮﻩ ﺭﻭﺣﻰ، ﻭﺯﻳﺒ= 5166; ﺗﺮﻳﻦ ﺁﺭﺍﻳﺶ &= #65193;ﺭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺷ&= #65260;ﻮﺩﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﻭﻟﻰ ﻣﻬﻤﺘﺮ ﺍﺯ ﺩﺍ&= #65255;ﺴﺘﻦ ﺍﻳﻦ ﺣﻘﻴﻘﺖ،= 5169;ﺎﻳﺪ ﻫﺮ ﺳﺎﻟﮑﻰ ﺧﻮ&= #65193; ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺑ&= #65198;ﺳﺪ، ﻭﺳﭙس ﺑﺎﺷﻬﻮ= 5193; ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺧ&= #65262;ﺩ ﺑﻨﻔس ﮐﻞّ ﻧﻮ= 5225; ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ. ﺑﺎﺯ ﻧﻔس ﮐﻞّ &#= 65259;ﻤﺎﻥ ﻋﻘﻞ ﮐﻞ ﺭبّ ا= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﺳﺖ. ﻭ ﮐﺎﻣﻠﺘ= ﺮﻳﻦ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﻭ ﺗﻤﺎﻣﻰ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ،ﺗﺠﺴّʌ= 50; ﻭ ﺗﺠﺴّﺪ ﺍﻧﺴﺎ= 5255;ﻰ ﺗﻤﺎﻣﻰﻣﺮﺍﺗ= 5168; ﺷﻬﻮﺩﻯ ﻫﺴﺘﻨ&#= 65194;، ﮐﻪ ﺑﺂﻧﻬﺎ ﺭﺳ&= #65268;ﺪه اﻧﺪ. ﺍﮔﺮ ﮐﻪ ﻧ= ﻔس ﮐلّ ﺮﺍ ﻋﺮﻭس = 5153;ﺳﻤﺎﻥ ﮔﻔﺘﻨﺪ،ﻳﺎ ﻫ= 5252;ﺎﻥ ﺷﻬﻮﺩ ﻓﺎﻃﻤﻰ&#= 1548;ﻭﺣﺘﻰ ﺩﻳﺪﺍﺭ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65188;ﻤﺪﻯ ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ = ﮔﺸﺘﻪ ﺑﺎﺷﺪ،ﮐﻪ ﺗﺠ= 5204;ّﻢ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺭ&= #65165; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭ ﻧ= ;ﻪ ﺑﺮﺍﻯ ﺍﻋﻠﺎﻡ &= #65169;ﻌﻤﻮم ﻤﺮﺩم غیر ﻣﻌʋ= 76;ﻘﺪ. ﻫﺮﻳﻚ ﺍﺯﻣﺮﺍ&#= 65175;ب ﺸﻬﻮﺩﻯ ﺁﺧﺮ ﻫ&= #65198;ﺳﺎﻟﻚ،ﻫﻤﺎʌ= 53; ﻋﺮﻭس ﺍﻟﻬﻰ ﺃ&#= 65267;ﺮﻭس ﺁﺳﻤﺎﻧﻰ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻫﻤﻮ ﻧﻴﺰ ﻓﺮ&= #65207;ﺘﻪ ﻣﺪﺑّﺮ ﺍﻭ،ﻭ = 5255;ﻴﺰ ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ &= #65251;ﺮﮒ ﺍﻳﻦ ﮐﺎﻣل ﺪﺭ &= #65153;ﺧﺮ ﻋﻤﺮ ﺍﻭ ﺍﺳﺖ. ک= ه عاﺷﻘﺎﻧﻪ ﺩﺭ = 5261;ﺻﺎل ﻤﺮﮒ ﮐﺎﻣل اﻟ= 5260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﻣﺮﺍﺣﻞ ﻣﺮ&= #64402; ﺭﺍ ﺑﭽﺸﻢ ﻣﻰ ﺑ= ﻴﻨﺪ ﻭ ﻟﺬﺕ ﺁﻧﺮﺍ ﻣ= ﻴﺒﺮﺩ. ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺁ= ﺧﺮ ﺷﻬﻮﺩﻯ، ﺑﺎﺯ &#= 65259;ﻤﺎﻥ ﺭﻭﺡ ﺑﺮﻧﺪﻩ ﺭ&= #65261;ﺡ ﺳﺎﻟﻚ ﺑﻤﻌﺮﺍ&#= 65181; ﻭ ﺍﺳﺮاء ﻣﻘﺎ= 5249; ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻧﺎ&#= 65249; ﺍﺳﺮﺍﺋﻴل ﺮﺍ &#= 65193;ﺍﺭﺩ، ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65199;ﺟﺒﺮﺋﻴﻞ ﺍﺳﺖ. ﺩﺭﺣﺎﻟﻴ&= #64401;ﻪ ﺑﺮﺍﻯ ﻣﺮﮒ ﻏﻴ&= #65198;ﺳﺎﻟﮑﺎﻥ ﻧﺎﻡﻋﺰﺭﺍﺋﻴ= 5246; ﺑﮑﺎﺭ ﻣﻴﺮﻭﺩ&#= 1548;ﮐﻪ ﺑﺎ ﺍﺳﺮﺍﺋﻴﻞ &= #65175;ﻔﺎﻭﺕ ﺁﺷﮑﺎﺭ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﮐﻪ ﻫﻤﺎ= ﻥ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻳﻦ ﺍﻧﺴﺎﻥ، ﺑﻘﻬ= 5240;ﺮﺍﺋﻰ ﺑﻤﺴﺦ ﺩﺭﺩﻧﺎ&#= 65241; ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ. = ﻭ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ،ﺧﻮﺩ ﺳﻄﺢ ﻋﻘﻠﻰ ﻭ ﺍ= ﻟﻬﺎﻣﻰ ﻭ ﻟﺪﻧّﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺑﮑﺎ= ﻣﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺧ&= #65262;ﺩ ﻣﻴﺪﻫﺪ. ﻭﻫﺮﺩ&= #65261; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻫ&= #65250; ﺩﺭ ﮐﻤﺎﻝ ﺍﻟﻬ&= #65264; ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺍ= ;ﺣﻮﺍﻝ ﻭ ﺍﺧﻠﺎﻕ ﻭﮔﻔ&= #65176;ﺎﺭ ﻭﮐﺮﺩﺍﺭ ﺩﺭ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ، ﻣﻨﺎﺳ= 5168; ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻣﻮﺭﺩ ﺷﻬﻮﺩ ﺍ&= #65261; ﺍﺳﺖ ﮐﻪ ﻣﻘﺪّ&#= 1587; ﻭﺍﻟﻬی ﻤﻴﺒﺎ= 5207;ﺪ. ﻭﻟﻰ ﺑﺎﺯ ﺷﺎﻫ&= #65194;ﺍﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65169;ﺎﻟﺎﺗﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺣﻮﺍﻝ ﻭ= ﻋﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﺑﺎﻟ&= #65166;ﺗﺮ ﺭﺍ،ﻧﺴﺒﺖ ﺑﺸ= 5166;ﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﭘﺎﺋﻴﻦ ﺗﺮ ﺩﺍ&= #65197;ﻧﺪ. ﺑﻄﻮﺭﻳﮑﻪ ﺍﺧ&#= 65248;ﺎﻕ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﻣ&= #65240;ﺎﻡ ﺷﻬﻮﺩﻯ ﻗﺒﻠﻰ&#= 1548;ﻗﺎﺑﻞ ﻗﻴﺎس ﺑﺎ ﺍﺧﻠ&#= 65166;ﻕ ﻭ ﺣﮑﻤﺘﻬﺎ ﻭﺍ&= #65187;ﻮﺍﻝ ﺻﺎﺣﺐ ﺷﻬﻮﺩ ﺑ&= #65166;ﻟﺎﺗﺮ ﻧﻴﺴﺖ. ﻭ ﺑﻘﻮﻟ= ﺎ ﭘﻴﺎﻣﻴﺮ، ﻓﺎ= 5211;ﻠﻪ ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺍﺯ ﻫﻢ، ﭘﺎﻧﺼ&#= 65194; ﺳﺎﻝ ﺭﺍه ﺒﺮﺍ&#= 65263; ﺳﻮﺍﺭﮐﺎﺭ ﺗﻨ&#= 65194;ﺭﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﭘﻴ= ﺮﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ ﻫﺮ ﺳﺎ&= #65247;ﻚ ﺑﻤﻌﺮﻓﻰﺧﺪﺍ= 5261;ﻧﺪ،ﻋﻤﻠﺎ ﻓﺮﺷﺘﻪ ﻭﻋﺮﻭ&#= 1587; ﺍﻟﻬﻰ ﺑﺮ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﺯ= ﻳﺒﺎ ﺩﺭ ﺭﻭﺡ ﻭ ﻋﻘﻞ= ﻭ ﺍﺧﻠﺎﻕ، ﻭﻧﻪ &#= 65187;ﺘﻤﺎ ﺯﻳﺒﺎ ﺩﺭ ﺻﻮﺭ&= #65173; ﺑﻠﮑﻪ ﺩﺭ ﺳﻴﺮ&= #65173;. ﻭﭼﻨﻴﻦ ﮐﺎﻣﻠ&#= 65264; ﺍﻟﻬﻰ ﺷﺎﻩ ﺩﺍ&= #65251;ﺎﺩ ﻭﭘﺎﺩﺷﺎﻩ ﺍﻟ&#= 65260;ﻰ ﭼﻨﺪ ﻋﺮﻭس ﺴﺎ&#= 65247;ﻚ ﺯﻳﺒﺎ ﺭﻭﺡ ﻭ ﺭ= ﻭﺍن اﺳﺖ، که ﻤﺮﺍʌ= 03;ﻢ ﻋﺮﻭس ﺑﺮﺍﻯ ﺑ&#= 65198;ﺩﻥ ﺁﻥ ﺑﺤﺠﻠﻪ ﺩﺍ&= #65251;ﺎﺩ ﺩﺭ ﺟﺸﻨﻬﺎﻯ ﺍ&= #65199;ﺩﻭﺍﺝ، ﻧﺪﺍﻧﺴﺘﻪ ﻧﺸ&#= 65166;ﻥ ﻣﻴﺪﻫﻨﺪ. ﻭﻟﻰ = ﺩﺭ ﺣﺮﻣﺴﺮﺍﻯ ﭘﻴ&#= 65198; ﺟﺎﻯ ﺗﺤﺮﻳﻢ ﺑ&= #65204;ﻴﺎﺭ ﺍﺯ ﺍﻣﻮﺭ ﺑﺮﺍ&= #65263; ﺳﺎﻟﻚ ﻭ ﻟﺒﺎس &= #65165;ﺣﺮﺍﻡ ﺍﻭ ﺗﺎ ﺧﻮﺩ ﺭﺍ= ﺑﺤﺞ ﺃﮐﺒﺮ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺑﺮﺳﺎﻧﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﭘ&= #65204;ﺮ ﺍﻟﻬﻰ ﭘﻴﺮ ﺧﻮ&= #65193;،ﻭﺣﺘﻰ ﻓﺮﺯﻧﺪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ. ﮐﻪ ﻣﺴﻴﺢ= ﺩﺭﺑﺎﺭﻩ ﭘﺪﺭ ﺁﺳﻤﺎﻧﻰ &= #65191;ﻮﺩ ﮔﻔﺘﻪ ﺍﺳﺖ. ﻭﺍ= ﻭﻟﻴﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﻮﺳﻴﻠﻪ ﻳﻚ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ، ﺩﻳﮕﺮ &#= 65211;ﺎﺣﺐ ﻭﻟﺎﻳﺖ ﺍﻳﻦ ﮐ&= #65166;ﻣﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﮔﺮﺧﺎﻧﻘﺎﻫ= 5264; ﮐﺎﻣﻞ ﺟﺪﻳﺪ ﺍ&= #65247;ﻬﻰ ﻧﺪﺍﺷﺖ،ﭘس ﺍA= 199; ﻣﺮﮒ ﺁﺧﺮﻳﻦ ﮐ&= #65166;ﻣﻞ ﺍﻳﻦ ﻃﺮﻳﻘﺖ،= 5227;ﻤﻠﺎ ﺁﻥ ﺧﺎﻧﻘﺎﻩ ﺍ&= #65199; ﺍﻋﺘﺒﺎﺭ ﺍﻟﻬ&#= 65264; ﺍﻓﺘﺎﺩﻩ،ﻭﭼA= 198;ﺍﻍ ﻭ ﺍﺟﺎﻗﺶ ﺧﺎﻣ&= #65262;ﺵ ،ﮐﻪ ﻧﻪ ﻧﻮﺭﻯ &= #65169;ﺮﺍﻯ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺩﺭﺁﻥ ﻫﺴﺖ،ﻭ &#= 65255;ﻪ ﺍﺟﺎﺯﻩ ﭘﺬﻳﺮ&#= 65165;ﺋﻰ ﺍﺯ ﻃﺎﻟﺒﺎﻥ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﻭﻟﺬﺍ ﻫﻤﻴﺸﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺎﻳﺪ ﭘﻴﺮ ﻃﺎ&= #65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﻣﻌﺮﻓﻰ ﮐﻨﺪ. ﻭ= ﻳﺎ ﺩﺭ ﺻﻮﺭﺕ ﺩﺭﺳ&= #65174; ﺑﻮﺩﻥ ﺁﻥ ﻣﺮﺑ&= #1617;ﻰ ﺳﻠﻮﮐﻰ ﻭ ﺍﻋﻤ&= #65166;ﻝ ﺳﺎﻟﻚ،ﺁﻧﮕﺎA= 257; ﺧﺪﺍﻭﻧﺪ ﺗﺄﻳ&#= 65268;ﺪ ﻭﻟﺎﻳﺖ ﺁﻥ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﻨ&= #65252;ﺎﻳﺪ، ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﻫ&= #65252;ﮕﻰ ﺩﺭﻭﻳﺶ ﻳﻚ ﻟﺎ = ﻗﺒﺎ ﻫﺴﺘﻨﺪ. ﺳﭙس ﺳ&= #65240;ﺮﺍﻁ ﺍﻟﻮﻫﻴّﺖ ﺃﻳ= 5198;ﻭس ﺭﺍ ﻣﻨﮑﺮ ﺷﺪ. ﺳ= ;ﻘﺮﺍﻁ ﻣﻌﻠﻢ ﺍﻟﻬﻰ ﺍ&= #65235;ﻠﺎﻃﻮﻥ ﻭﺗﻤﺎﻡ ﻋﺮﻓﺎ&#= 65263; ﻣﻐﺮﺏ ﺯﻣﻴﻦ ﻭ&= #65255;ﻮﺍﻓﻠﺎﻃﻮﻧA= 268;ﺎﻥ ﺑﻮﺩ. ﮐﻪ ﺩﺭ ﻋﺮ= ;ﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﺑﻌﺪ &= #65165;ﺯ ﻋﺮﻓﺎﻥ ﺍﺳﻠﺎ&#= 65251;ﻰ،ﻧﻴﺰ ﺃثر ﺩﺍﺷﺖ. ﮔﻮ&#= 65163;ﻰ ﻋﺮﻓﺎﻥ ﻣﺸﺮﻕ &= #65199;ﻣﻴﻦ ﺍﻳﺮﺍﻧﻰ ﺑﻌﺪ&#= 65263; ﻭﻳﺎ ﻋﺮﻓﺎﻥ ﺍ&= #65203;ﻠﺎﻣﻰ ﻭﻟﺎﻳﺖ ﺷﺸﻢ ﻣ&= #65188;ﻤﺪﻯ،ﺭﻧﮓ ﺟﺪﻳﺪ ﻭ ﺯﺑﺎﻥ = ﻓﻠﺴﻔﻰ ﻭ ﺑﻴﺎﻧﻰ ﻭ ﺍﺳ= ﺘﺪﻟﺎﻝ ﻳﻮﻧﺎﻥ ﺭﺍ ﺍﺯ = ﻧﻮ ﺑﮑﺎﺭ ﺑﺮﺩه ا= 5255;ﺪ. ﻭﻟﻰ ﻣﻨﻈﻮﺭ ﻓ&= #65248;ﺴﻔﻪ ﻣﺎﺩﻯ ﻳﻮﻧﺎﻧ&#= 65264;،ﭼﻮﻥ ﺍﺭﺳﻄﻮ ﻧﻴﺴﺖ. = ﺑﻠﮑﻪ ﻋﺮﻓﺎﻥ ﻳﻮﻧﺎ&#= 65255;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺃثر ﻧﻮ ﺍﻓﻠﺎ= 5219;ﻮﻧﻴﺎﻥ ﻭ ﻓﻠﻮﻃﻴﻦ،ﻳ= 5166; ﻫﻤﺎﻥ ﺃﻳّﻮﺏ &#= 64344;ﻴﺎﻣﺒﺮ ﺫﻭ ﺍﻟﻨﻮﻥ ﻳﺎ = ﺯﻧﻮﻥ ﺗﺎﺭﻳخی ﻤﻴﺒA= 166;ﺷﺪ. ﺳﻘﺮﺍﻁ ﺁﺧﺮﻳ&#= 65254; ﺷﻬﻮﺩ ﺳﺎﻟﻚ ﺭ&= #65165;، ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﺪﺍﻧﺴﺘﻪ،ﻭA= 255;ﻮﻋﻰ ﺫﮐﺮ ﺗﻮﺣﻴﺪﻯ &= #65203;ﻘﺮﺍﻁ ﺍﺳﺖ،ﮐﻪ ﺑﺸﻬ= 5262;ﺩ ﺍﻟﻬﻰ ﻧﻮﺭ ﻣﺮ&= #65175;ﻀﻮﻯ ﭼﻬﺎﺭﻡ ﺭﺳﻴﺪ&#= 1607; اﻧﺪ. ﻭﻟﻰ ﻫﻨﻮ&= #65199; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺴﻴﺎﺭ ﺍﺳﺖ. ﭼ= ﻮﻥ ﺳﻘﺮﺍﻁ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﺯﺭﺩﺷﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﻫﻨﻮﺯ ﺑﺎﻳﻠ&#= 65268;ﺎ ﺗﺎ ﺍﻟﻪ ﻧﺮﺳﻴ&= #65194;ﻩ،ﮐﻪ ﺑﻌﺪﺍ ﻣﺴﻴﺢ ﺭ&= #65203;ﻴﺪ. ﻭﺧﻮﺩ ﺗﺠﺴّﺪ &#= 65165;ﻳﻠﻴﺎ ﺷﺪ ﮐﻪ ﺑﻌﺪﻫﺎ = ﻫﻤﺎﻥ ﻋﻠﻰّ ﺑﻮﺩ. ﺑﺤ&= #65208;ﻰ ﺩﺭ ﻓﻠﺎﺳﻔﻪ ﻳ&= #65262;ﻧﺎﻥ ﻭﻣﺴﻴﺤﻴﺎﻥ ﺑ&#= 65228;ﺪﻯ ﺩﺭﺑﺎﺭﻩ ﻧﻔس &#= 64400;لّ ﻮ ﻋﻘﻞ ﮐﻞّ ﺯﻳ&= #65166;ﺩ ﺑﻮﺩ،ﮐﻪ ﻫﺮ ﺷ&#= 65260;ﻮﺩﻯ ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﺑﺸﺎﻫﺪ ﺧﻮﺩ ﻣ&= #65268;ﺪﻫﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﻋﻘ&= #65246; ﮐﻞ ﺭبّ اﻟﻨﻮA= 225; ﺑﺸﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺑﻮﺳﻴﻠﻪ ﻣﺤﻤ&#= 65194; ﮐﺸﻒ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺷﺪ. ﻭﻣﺴﻴﺢ ﺗﻨ= ﻬﺎ ﺑﻌﺮﺵ ﺟﺒﺮﺋﻴ&#= 65246; ﮔﺒﺮﻳﺎﻝ ﺭﺳﻴ&#= 65194;. ﻭ ﻫﻤﻴﺸﻪ ﺍﻟﮕ&= #65262;ﻯ ﮐﻤﺎﻝ ﻫﺮ ﻧﻮﻉ = ﻋﻘﻞ ﮐلّ ﻤﻴﺒﺎﺷﺪ. &#= 65261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺑﺮﺍﻯ A= 207;ﺎﻫﺪﺍﻥ ﺧﻮﺩ. ﻭﻟﺬﺍ ﺳﻘ= ﺮﺍﻁ ﺩﺭ ﻋﺼﺮ ﻭﻟﺎﻳ&= #65174; ﻣﺴﻴﺢ،ﻭﺳﭙس A= 193;ﺭﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻩ ﻳﺎﻣﻴﺸﻮﺩ، ﮐ= 5258; ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﺧﻮﺩ ﺑﻨﻮ&= #65197; ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﻭ= ﻋﻘﻞ ﮐﻞ ﺷﻮﺩ. ﻓﻠﺎﺳ= ﻔﻪ ﺍﺳﻠﺎﻣﻰ ﻧﻴﺰ&#= 1548;ﮐﻪ ﺷﺎﻳﺪ ﺳﺎﺑﻘﻪ &= #65165;ﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ ﺩﺭ ﻣﺴ&= #65248;ﻤﺎﻧﻰ ﺧﻮﺩ ﻧﺪﺍﺷته = 575;ﻧﺪ، ﺍﺯ ﺩﻩ ﻋﻘﻞ ﺩﺭ= ﻫﺴﺘﻰ ﮔﻔﺘﻨﺪ. ﮐﻪ ﻋﻘ= ﻞ ﺩﻫﻢ ﻋﻘﻞ ﮐﻞّ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺍﻧﺴﺘﻨﺪ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻋﻘﻞ ﻫﻔﺘﻢ،ﻣ= 5256;ﺎﺳﺐ ﺳﻄﺢ ﺷﻬﻮﺩ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﻭ ﺑ= ﻰ ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻭ ﺗﺠﻠّﻴ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﻭﮐﺎﺷﻔﺎﻥ ﺁﻧﻬﺎ ﭼﻮﻥ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺯﺭﺩﺷ&#= 65174; ﻭ ﻣﺤﻤﺪ ﺩﺭ ﭘﻴ= ﺶ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻫ= 5198; ﮐﺪﺍﻡ ﻋﻘﻠﻬﺎ&#= 65263; ﻋﻈﻴﻢ ﺗﺮ ﺩﺍﺭ&= #65255;ﺪ. ﻭ ﺩﺭ ﺃﺑﺪﻳّﺖ &= #65251;ﻄﻠﻖ ﺍﺳﺖ،ﮐﻪ ﺍﺣﺘ= 5252;ﺎﻟﺎ ﺭﻭﺣﻰ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ،ﺩﺭ ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﺑﻨﻮﺭ = 5165;ﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺮﺳﺪ. ﮐﻪ ﺍﻭ ﻋ= ;ﻘﻞ ﮐﻞّ ﻣﻄﻠﻖ ﺍﺳ&#= 65174;. ﺗﺎﺯﻩ ﻫﻨﻮﺯ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﻫﺴ&= #65176;ﻰ ﻫﺎ،ﻭ ﺧﺎﻟﻖ ﺍ&#= 65247;ﻠﻪ ﻭ ﻋﻘﻞ ﮐﻞ ﻧﺮﺳ= ﻴﺪه اﻧﺪ. ﮐﻪ ﺷﺎﻳﺴ&= #65176;ﻪ ﺍﺳﺖ ﻋﻘﻞ ﻣﻄﻠ&= #65238; ﻋﻠﻰ ﺍﻟﺎﻃﻠﺎ&#= 65237; ﺭﺍﺩﺭﺧﺪﺍﻭﻧ= 5194; ﻫﻮ ﺑﺪﺍﻧﻴﻢ. ﮐ= ﻪ ﺩﺭ ﻋﻤاء ﻭﻫﺎ= 5259;ﻮﺕ،ﻭ ﺩﺭ ﺍﺳﻢ ﺍﻟﺒﺎ&= #65219;ﻦ ﻭ ﺍﻟﺨﺎﺭﺝ ﺍﺯ = ﻫﺴﺘﻰ ﻫﺎ،ﺩﺭ ﻋﺎﻟﻢ &#= 65261;ﺟﻮﺩﻯ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ&#= 1548;ﻭﺻﺎﺣﺐﺗﻮﺻ᥾= 8;ﻒﻟﺎﺑﺸﺮﻁﻣﻴ&= #65170;ﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﻘﺮﺍﻁ ﺃﻳﺮﻭس ﺭﺍ ﺗﻨ&#= 65260;ﺎ ﻳﺎﻭﺭ ﺳﺎﻟﻚ ﻭ = ﺣﮑﻴﻢ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194; ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﺠﻤﺎﻝ ﺃﺯﻟﻰ &= #65251;ﻴﺮﺳﺎﻧﺪ. ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺷ= ﻬﻮﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺷ&= #65268;ﻮﺍ ﻭﻣﺮﻳﻢ ﺍﺳﺖ،= 4400;ﻪ ﻣﺪﺍﻡ ﺁﻓﺮﻳﻨ&#= 65206; ﺍﺭﻭﺍﺡ ﺑﺠﻬﺎ&#= 65253; ﺭﺍ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺭﺩ. ﻭﺻﺎA= 187;ﺐ ﺭﺣﻢ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﭘس ﻣﻨﻈﻮﺭ ﺳﻘ&#= 65198;ﺍﻁ ﺑﺎﺯ ﻫﺮ ﭘﻴﺮ ﺍ= ﻟﻬﻰ ﮐﺎﻣﻞ ﺯﻧﺪﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎ&#= 65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺳ= ﺎﻟﮑﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺘﺠﻠّﻴﺎﺕ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﺎ&= #65251;ﻞ ﻣﺴﻴﺤﻰ ﺭﺍ ﺑﻨ&= #65262;ﺭ ﻣﺼﻄﻔﻮﻯ،ﻭ ﮐ= 5166;ﻣﻞ ﺯﺭﺩﺷﺘﻰ ﺭﺍ ﺑ&= #65256;ﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺍﻳﻠ&#= 65268;ﺎ،ﻭ ﮐﺎﻣﻞ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺤ= ;ﻤﺪﻯ ﺭﺍ،ﺑﻨﻮﺭ ﻗﺎ= 5163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس . ﻭ= ﻣﻬﺪﻯ ﺁﻏﺎﺯ ﮔﺮ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺁﻥ ﻧﻮﻉ ﺑﺮﺗﺮ = ﺭﺍ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﺍﻳ&= #65256;ﮑﻪ ﻟﻔﻆ ﻋﺮﻭس ﺯﻳ&#= 65170;ﺎ ﺷﻬﻮﺩ ﭘﻴﺮ ﺳﺎ&= #65247;ﻚ،ﺗﺒﺪﻳﻞ ﺑﻮﻟﻰ ﺍﻟﻬﻰ ﺯ&= #65267;ﺒﺎ ﻭﮐﺎﻣﻠﺘﺮ ﺑﺎ&#= 65199;ﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻭﺣﺘﻰ ﺳﺎﻟﻚ ﭼ&= #65262;ﻥ ﻋﺮﻭﺳﻰ ﺑﺮﺍﻯ &= #64344;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺗ= 5166; ﺑﻨﺠﺎﺕ ﺑﺮﺳﺪ&#= 65261; ﺳﺎﻟﻚ ﺭﺍ ﺑﺘﺠ&= #65248;ّﻴﺎﺕ ﻣﻴﺮﺳﺎﻧﺪ. ﺩﺭ = ﺍﻣﻮﺭ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭﺩﺭ ﻋﻮﺍﻟﻢ ﺍ&= #65247;ﻬﻰ ﺯﻥ ﻭﻣﺮﺩ ﻭ ﺟﻨ= ﺴﻴّﺖ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﻭ= ﺣﺘﻰ ﺍﻟﻔﺎﻅ ﻣﺘﻀﺎ&#= 65193; ﭘس ﺍﺯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﺣ&= #65240;ﻴﻘﻰ ﻳﮑﻰ ﻣﻴﺸﻮﻧﺪ. = ﺳﺎﻟﻚ ﻋﺎﻗﺒﺖ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﻣﻴﮕﺮﺩﺩ،ﻭ ﭘ= 5268;ﺮ ﺍﻭ ﻧﻴﺰ ﺩﺭ ﺗﻮ= ﻟﺪ ﺑﻌﺪﻯ ﺷﺎﮔﺮﺩ &= #65261;ﻟﻰ ﺍﻟﻬﻰ ﺑﺎ ﻣﻘﺎ&= #1605; ﺒﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 64405;ﺮﺩﺩ. ﮐﻪ ﻣﺴﻴﺢ ﺩﺭﺻ&= #65262;ﺭﺕ ﻋﻠﻰّ ﮐﻪ ﭘﻴﺎ&#= 65251;ﺒﺮ ﺑﺎﺭﻫﺎ ﻭﺑﺎﺷ&#= 64401;ﺎﻝ ﻣﺨﺘﻠﻒ ﮔﻔﺘﻪ &= #65165;ﺳﺖ. ﺷﺎﮔﺮﺩﻣﺤﻤﺪ &#= 65251;ﻴﺸﻮﺩ. ﻭﻫﺮﺩﻭ ﻧﻴﺰ ﺩ&= #65197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺷﺎﮔﺮﺩ ﻣﻬﺪﻯ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻣﻬﺪﻯ ﺧﻮﺩ ﺁﺧ&= #65198;ﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﻮﺩ. ﻭﺍﺻﻄﻠﺎﺣﺎ ﻓ&#= 65198;ﺯﻧﺪ ﻣﺤﻤﺪ،ﮐﻪ ﺳﻤ= 5174; ﭘﻴﺎﻣﺒﺮﻯ ﺭﻭ&#= 65185; ﻣﺤﻤﺪ ﻭﻋﻠﻰّ &#= 65261; ﺗﻤﺎﻡ ﺃﻧﺒﻴﺎ&#= 65263; ﻗﺒﻠﻰ،ﮐﻪ ﺑﺸ= 5260;ﻮﺩ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺟ= ﻤﺎﻝ ﺃﺯﻟﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻄﻠﻖ ﺍﻟﻠﻪ،= 5235;ﻌﻠﺎ ﻣﻄﺮﺡ ﺑﺮﺍﻯ ﻭ&= #65211;ﻮﻝ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺭﻭ= ﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﺗﺎ ﻧﻮﺑﺖ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﺮﺳﺪ،ﮐﻪ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﻮﺳﻴﻠﻪ ﻣﻬﺪ&#= 65263;،ﻳﺎ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﻭ ﻫﺪﺍﻳﺖ ﺷﺪﻩ&= #1548;ﻭﺧﻮﺩ ﻫﺪﺍ ﻭ ﺧﺪﺍ ﻭﺭ= ﺏّ ﻧﻴﺰ ﺷﺪﻩ ﺁﻏﺎ&= #65199; ﮔﺮﺩﺩ. ﻭﺍﻳﻨﻚ = ﺭﺏّ ﺭﺣﻤﺎﻥ ﺭﺏّ ﻧ&#= 65166;ﺩﻳﺪﻩ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﻌﺮﺵ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺍﻭ ﺩﺭ ﺷﻬﻮA= 193; ﻫﻔﺘﻢ ﺭﺳﻴﺪﻩ،ﻭ ﺑﻨ= 5200;ﺩﻳکی ﺁﻥ ﺍﺳﺮاء ﻭﻣ= 5228;ﺮﺍﺝ ﮐﺮﺩﻧﺪ،ﮐﻪ ﺑ= 5192;ﻠﻖ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﻳ= ﺎ ﻫﻤﺎﻥ ﻧﺰﺩﻳﮑ&#= 65264; ﻭﺗﻘﺮّﺏ ﺷﻬﻮ= 5193; ﺩﺭ ﻗﺎﺏ ﻗﻮﺳﻴ&= #65254; ﺃﻭ ﺃﺩﻧﻰ،ﭼﻮ= 5253; ﻓﺎﺻﻠﻪ ﺩﻭﻗﻮ&#= 1587; ﮐﻤﺎﻥ ﺗﻴﺮ ﺃﻧ&= #65194;ﺍﺯ ﺑﻨﺰﺩﻳﻚ ﭼﺸﻢ &= #65165;ﻭ،ﺑﺮﺍﻯ ﺩﻗﺖ ﻧﺸﺎﻧﻪ ﺭ&= #65261;ﻯ ﻭ ﺩﻳﺪﻥ. ﮐﻪ ﻋﺮ= ;ﺵ ﺭﺣﻤﺎﻥ ﺿﻤﻦ ﮐ&= #65198;ﺳﻰ ﺭبّ ﺮﺣﻤﺎﻥ ﺍ= 5203;ﺖ. ﺩﺭ ﻭﺳﻂ ﺑﺎﺯ ﺗ= ﻤﺎﻡ ﺻﺤﻨﻪ ﺑﻰ ﮐﺮﺍ&= #65253; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺳ&= #65252;ﺒﻮﻝ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭ&= #65169;ﺎﺏ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ. ﮔﻮﺋﻰ ﻫﺰ= ﺍﺭﺍﻥ ﺻﻔﺤﻪ ﺷﻴﺸﻪ ﺑ&= #65198;ﻭﻯ ﻫﻢ ﺑﮕﺬﺍﺭﻧﺪ&#= 1548;ﻭﺭﻭﻯ ﻫﺮ ﺻﻔﺤﻬﺎﻯ ﻧ&= #65240;ﺸﻰ ﺳﻤﺒﻮﻟﻴﻚ ﺑﺎ&#= 65207;ﺪ، ﺁﻧﮕﺎﻩ ﺷﺎﻫﺪ &= #65165;ﺯ ﭘﺎﺋﻴﻦ ﻧﻮﺭ ﺍ&= #65247;ﻠﻪ ﺗﺎﺑﻴﺪﻩ ﺍﺯ ﺗ&= #65252;ﺎﻡ ﺷﻴﺸﻪ ﻫﺎ ﺭﺍ ﻳ= ﮑﺠﺎ ﻣﻰ ﺑﻴﻨﺪ. ﺭﺏّ = ﺭﺣﻤﺎﻥ ﺃﺯﻟﻰ ﺍﺳﺖ،ﮐ= 5258; ﺧﺪﺍﻭﻧﺪ ﺩﺭﺃ&#= 65199;ﻝ ﻭﺁﻏﺎﺯ ﭘﻴﺪﺍ&#= 65267;ﺶ ﻫﺴﺘﻰ،ﺗﻤﺎﻣA= 264; ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65261; ﺍﻟﮕﻮﻫﺎﻯ ﺗﺸ&#= 65170;ّﻪ ﻧﻮﻋﻰ ﻭ ﻗﻮﺍﻧ&= #65268;ﻦ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﻭ= ﺻﺎﻑ ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﺁﻳﻨﺪ&#= 65257; ﺭﺍ،ﺍﺯ ﺃﺯﻝ ﺑ&#= 65198;ﺍﻯ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧ= ﺘﻬﺎ، ﻗﺒﻠﺎ ﻣﻘﺮﺭ ﻭ = ﺁﻣﺎﺩﻩ ﮐﺮﺩﻩ،ﮐﻪ ﻋﻠ= 5250; ﺍﻟﻬﻰ ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﺩ. ﻳﺎ ﮐﺘ= ﺎﺏ ﻣﮑﻨﻮﻥ. ﻭ ﻫﻤﻪ= ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ ﻭ ﺗﺠﻠّ&#= 65268;ﺎﺕ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺑ&= #65252;ﻮﺟﺐ ﻫﻤﻴﻦ ﻋﻠﻢ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺃﻫ= ;ﻮﺭﻣﺰﺩﺍ ﺍﻧﺠﺎم ﻤﻴﺪﻫ= 5256;ﺪ. ﻭﺑﺮﺍﻯ ﺭﺳﻴﺪ&#= 65253; ﺗﻤﺎﻣﻰ ﺍﺭﻭﺍ&#= 65185; ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺗ&= #65166; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺗﺎ ﺑﺎﻟ&= #65248;ﻪ ﭘﻴش ﻤﻴﺮﻭﻧﺪ. &= #1705;ه اﻳن ﺒﺎﺯﮔﺸت = 7; از ﻨﺰﺩ ﺍلله اﺳʋ= 74;. ﻭﻫﺮ ﺍﻧﺴﺎﻥ ﻣ&= #65192;ﺎﻟﻒ،ﻫﻤﺎﻥ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ، &#= 65165;ﻣﺮﻭﺯ ﻋﻤل ﻨﮑﻨﻨﺪ ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﺷﺪﻩ ﻭﺩﺭ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﻣﻴﮑﻨﻨﺪ. ﻭ= ﺑﻤﻮﺟﺐ ﻫﻤﺎﻥ ﻋﻠﻢ ﺍﻟ&= #65260;ﻰ ﻭﺟﺒﺮﺍﻟﻬﻰ،A= 261;ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﺭ ﻫﻤﻪ ﺯﻣﺎﻧ&= #65260;ﺎﻯ ﻧﻮﻋﻰ،ﺗﺤﻘﻖ = 5251;ﺮﺣله اﻯ. ﮐﻪ ﺩﺭ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﺳ&= #65174;. ﻭﺟﻤﺎﻝ ﺃﺯﻟﻰ &= #65165;ﻟﻬﻰ ﺑﺎﺯ ﻫﻤﺎﻥ ﺟﻤ&= #65166;ﻝ ﺃﺑﺪﻯ ﺍﺳﺖ. ﻭﺩ= ﺭ ﻫﺮ ﺭﺏّ ﺍﻟﻨﻮ&#= 65227;ﻰ ﻳﻚ ﺗﺠﻠّﻰ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﻗﺒﻞ ﺑﺸﺎﻫ&= #65194;ﺍﻥ ﻣﻴﺮﺳﺪ ﮐﻪ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺪﺭ ﻣﻨﻴﺮ ﻭﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺷﺐ ﻗﺪ&#= 65197; ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﻭﺗﻤﺎ= 5249; ﻣﻠﺎﺋﻚ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﻗﺒ= 5248;ﻰ،ﻧﺰﻭﻝ ﺍﺟﻠﺎﻝ ﺑﺪﻝ ﺳ&= #65166;ﻟﻚ ﺩﺍﺭﻧﺪ ﮐﻪ ﺟﻠ&= #65166; ﻭﺗﺠﻠّﻰ ﺑﻮﻯ= 548;ﻭ ﻋﻘﻞ ﻭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﻣﻴﺪﻫﻨﺪ. ﻭ= ﻫﻤﻪ ﺗﺠﻠّﻴﺎﺕ ﺁﻏ= 5166;ﺯ ﺍﺯ ﺻﻮﺭﺕ ﺷﻬﻮ&= #65193; ﭘﻴﺮ ﮐﺎﻣﻞ ﺳﺎ&= #65247;ﻚ،ﺗﺎ ﻣﺮﺍﺗﺐ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺷﻬﻮﺩﻫﺎﻯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ،ﻫﻤﻪ ﺍ= 5247;ﻬﻰ ﻭﺭﺏ ﻣﺮﺑّﻰ ﻫ&#= 65204;ﺘﻨﺪ. ﻭﻟﻰ ﺍﻟﻠﻪ ﭼﻪ = ﺭﺳﺪ ﺑﺨﺪﺍﻭﻧﺪ ﻫﻮ &= #65255;ﻤﻰ ﺑﺎﺷﻨﺪ. ﻭﻟﺬﺍ = ﺳﺎﻟﻚ ﺗﻤﺎﻡ ﺯﻣﺎﻧﻬ&#= 65166; ﻭﺩﺭ ﻫﻤﻪ ﺗﺮﻗ&= #1617;ﻴﺎﺕ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺩ&= #65197; ﺗﺠﻠّﻴﺎﺕ،ﺍʋ= 95;ﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65207;ﺮﻙ ﭼﻮﻥ ﻟﺎ ﺍﻟﻪ ﺍ= ﻟّﺎ ﺍﻟﻠﻪ ﻭ ﺍﻟﻠﻪ = ﺃﮐﺒﺮ،ﻭ ﻳﺎ ﻫﻤﻴﻦ ﮔﻔﺘ&= #65258; ﺳﻘﺮﺍﻁ،ﮐﻪ ﺃ= 5267;ﺮﻭس ﺧﺪﺍ ﻧﻴﺴﺖ،ﻭ= 5267;ﺎ ﮔﻔﺘﻪ ﺑﻮﺩﺍ ﺍ&= #65203;ﺖ،ﮐﻪ ﻧﻮﺭ ﺷﻴﻮﺍ ﺧﺪ&= #65165;ﻯ ﺍﻭ ﺑﺎﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺩﺭ= ﻋﺼﺮ ﻣﺎ ﻭﻟﺎﻳﺖ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺤﻤﺪﻯ،ﺑﻴﺎ᥽= 5;ﺎﺕ ﻓﻠﺴﻔﻰ ﻭﻋﺮﻓ&#= 65166;ﻧﻰ ﻭﺿﻮﺡ ﺑﺴﻴﺎﺭ &= #65197;ﻭﺷﻨﻰ ﺩﺍﺭﺩ، ﮐﻪ ﺩﺭ &= #65227;ﺮﻓﺎﻥ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻗﺒﻠﻰ ﻧﻴﺴﺖ . ﺳ= ;ﻘﺮﺍﻁ ﺩﺭ ﺑﻴﺎﻥ ﻋﺪﻡ = ﺍﻟﻮﻫﻴت ﺃﻳﺮﻭس ﻣﻴﮕﻮ= 5267;ﺪ،ﮐﻪ ﺧﺪﺍﻳﺎﻥ ﺳﻌﺎ&#= 65193;ﺕ ﻭ ﺟﻤﺎﻝ ﺩﺍﺭﻧ&= #65194;،ﻭﻟﻰ ﺃﻳﺮﻭس ﺁﻥ ﺟﻤ&#= 65166;ﻝ ﻭ ﺳﻌﺎﺩﺕ ﺭﺍ ﻧ= ﺪﺍﺭﻧﺪ. ﺧﺪﺍﻳﺎﻥ ﺍﺭﺑ&#= 65166;ﺏ ﻧﻮﻉ ﻭ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ،ﺑﺎﻟA= 166;ﺗﺮ ﺍﺯ ﺷﻬﻮﺩ ﻓﺎﻃ&= #65252;ﻰ ﺷﻴﻮﺍ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻣ= ;ﺮﻳﻢ ﺍﺳﺖ. ﮐﻪ ﺑﺎ ﻋﻈ= ;ﻤﺖ ﺟﻤﺎﻝ ﺧﻮﺩ،ﮐ= 5258; ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳ&= #65254; ﻧﻮﻳﺴﻨﺪﻩ ﺗﻤ&#= 65166;ﻡ ﺻﺤنه ﺁﺳﻤﺎﻥ = 5197;ﺍ ﭘﻮﺷﺎﻧﺪﻩ ﺑﻮ&#= 65193;. ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﻮ&= #65211;ﻴﻒ ﺍﺳﺖ. ﻭﺩﺭ ﭼﻨﺪ= ﻳﻦ ﺩﻳﺪﺍﺭ ﻣﻦ ﺍﺯ = ﺍﻳﻦ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ&#= 1548; ﺣﺘﻰ ﺑﺮﺍﻯ ﺁﺧ&= #65198;ﻳﻦ ﺑﺎﺭ ﻭﺁﺧﺮﻳﻦ &= #65207;ﻬﻮﺩ ﻗﻮﺵ ﻧﺰﻭﻝ ﻣﻦ&= #1548;ﺩﺭ ﺟﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﺯﻧﺎﻧﮕﻰ،ﻫﻨA= 262;ﺯ ﺻﻮﺭﺗﻰ ﺯﻳﺒﺎ &= #65169;ﺪﺍﻥ ﺟﻤﺎﻝ ﻧﺪﻳﺪه اﻡ. ﻭﻟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﺯ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﻋﺮﻭس ﭘﻴﺮ ﺷﺎ&#= 65257; ﺩﺍﻣﺎﺩ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﻫﻨﻮﺯ ﺑﺴﻌﺎﺩ&#= 65173; ﻭﺟﺸﻦ ﻋﻴﺪ ﺳﻌ&= #65268;ﺪ ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠ&#= 1617;ﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ،ﻭﻧA= 184;ﺎت اﺯ ﻧﻮﻉ ﺑﺸﺮﻯ &= #65261;ﺗﻮﻓﻴﻖ ﺟﻤﺎﻝ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺮ&= #65203;ﻴﺪه اﻧﺪ ﺃﻳﺮﻭس ﮐ= 5166;ﻣﻞ ﻧﻴﺰ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺳﻌﺎﺩﺕ ﺍﻟﻮﻫﻴّﺖ ﺧﻮ= 5193;ﺭﺍ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ. = ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺳﻌﺎﺩﺗ&#= 65260;ﺎﻯ ﺑﺰﺭﮔﺘﺮ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﻧﺮﺳﻴﺪﻫﺎ&#= 65255;ﺪ. ﺳﻘﺮﺍﻁ ﻋﺸﻖ ﺭ&= #65165; ﻧﻮﻋﻰ ﺷﻮﻕ ﻭ ﺭ= ﻏﺒﺖ ﺩﺭ ﭼﻴﺰﻯ ﻣﻴﺪ&= #65165;ﻧﺪ،ﮐﻪ ﺍﻧﺴﺎﻥ ﻏﻴﺮ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ ﺁﻧ= ﺮﺍ ﻧﺪﺍﺭﺩ،ﻭﻧﻤA= 268;ﺘﻮﺍﻧﺪ ﺍﻫﻤﻴﺖ ﺩﻳﺪﺍ&#= 65197; ﻭﺭﺳﻴﺪﻥ ﺁﻥ ﺳ&= #65228;ﺎﺩﺗﻬﺎ ﺭﺍ ﺑﺪﺍﻧﺪ ﻭﺍ&= #65267;ﻦ ﺷﻮﻕ ﻣﻌﻨﻰ ﻧﻴ&= #65166;ﺯ ﻭ ﻓﻘﺮ ﺭﺍ ﺩﺍﺭ= ﺩ ﮐﻪ ﺳﺎﻟﻚ ﭼﻨﻴ&= #65254; ﻓﻘﻴﺮ ﺭﺣﻤﺘﻬ&#= 65166; ﻭﺩﺍﺩﻩ ﻫﺎ ﻭ ﺗ= ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻣﻴﮕﻮﻳﺪ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65155;ﻳﺮﻭس ﻣﻴﺨﻮﺍﻫﺪ،ﺯA= 267;ﺒﺎﺋﻰ ﺭﺍ ﺑﺮﺑﺎﻳﺪ ﺑ&= #65194;ﻭﻥ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺯ&= #65267;ﺒﺎ ﺑﺎﺷﺪ. ﮐﻪ ﺍﻳﻦ= ﻣﺎﺟﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﺳﻘﺮﺍﻁ ﺍﺿﺎ&#= 65235;ﻪ ﻣﻴﮑﻨﺪ،ﮐﺴﻰ = 4380;ﻴﺰﻯ ﺭﺍ ﮐﻪ ﺩﺭ ﺩﺳﺖ= ﺩﺍﺭﺩ،ﻫﻮس ﺁﻧﺮﺍ ﻧﻤﻰ ﮐﻨ&= #65194;. ﻭﺍﻧﺴﺎﻥ ﺩﺍﺭ&#= 65165;ﻯ ﻫﻮس ثرﻭﺗﻤﻨʋ= 94; ﺷﺪن ﻨﮑﻨﺪ، ﺑﺎﺯ ﻣ&#= 65166;ﻳﻞ ﺑﺤﻔﻆ ﻣﺎﻝ ﺧﻮ&= #65267;ﺶ ﻫﺴﺖ. ﻭ ﺭﻏﺒﺖ ﺍ= ;ﺯ ﻣﺤﺮﻭﻣﻴّﺖ ﻭ &#= 65255;ﺪﺍﺷﺘﻦ ﭼﻴﺰﻯ ﺍﺳﺖ. ﻭﻣ= ﻮﺿﻮﻉ ﺍﺷﺘﻬﺎ ﻭ ﺭﻏﺒ&= #65174;،ﺑﺎﺯ ﺩﺭ ﺳﻨﺦ ﻣﻐﺎﻳ&= #65198; ﺑﺎ ﻃﺎﻟﺐ ﺁﻥ ﻣ= ﻴﺒﺎﺷﺪ. ﻃﻠﺐ ﻣﻘﺎﻡ ﺑﺮ&= #65175;ﺮ ﻋﻤﻞ ﺗﮑﺎﻣﻠﻰ &= #65165;ﺳﺖ. ﻭ ﺍﮔﺮ ﭘﺎﺋﻴﻦ = ﺗﺮ ﺭﺍ ﻃﺎﻟﺐ ﺑﺎﺷ&= #65194;،ﻗﻬﻘﺮﺍ ﻭﺣﻴﻮﺍﻧﻴّﺖ = 5191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺃﻳﺮﻭس ﺯ&= #65267;ﺒﺎ ﺭﺍﺩﻭﺳﺖ ﺩﺍﺭ&#= 65193;،ﻭﭼﻴﺰﻯ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #64400;ﻪ ﺧﻮﺩ ﻧﺪﺍﺭﺩ. ﺍ= ﻳﻦ ﻧﻔس ﮐﻞّ ﺍﺳﺖ &#= 64400;ﻪ ﻃﺎﻟﺐ ﺟﻤﺎﻝ ﺳ&= #65248;ﻮﮐﻰ ﺑﻌﺪﻯ ﺍﺳﺖ. ﺃﻳ= ﺮﻭس ﻭ ﻋﺮﻭس ﻭ ﻧﺎﻣ&= #65262;س که ﻋﺮﺽ ﻣﺮﺩ ﻣ&#= 65268;ﺒﺎﺷﺪ ﻭ ﺳﻘﺮﺍﻁ ﻣﺨﺎ&= #65247;ﻒ ﺍﮔﺎثوﻥ ﺍﺳﺖ= 48;ﮐﻪ ﻣﻴﮕﻮﻳﺒﺪ ﺍﻳ&#= 65198;ﻭﺵ ﺯﻳﺒﺎ ﻧﻴﺴﺖ. ﻳ= ﺎ ﻫﻨﻮﺯ ﺩﺭ ﻣﻄﻠ&= #65238; ﺯﻳﺒﺎﺋﻰ ﻧﻴﺴ&#= 65174;. ﻭ ﻳﺎ ﺯﻳﺒﺎﻯ ﺩ= ﺭ ﻣﻔﻬﻮﻡ ﻧﺎﺳﻮ&#= 65175;ﻰ ﻣﺎ ﻧﻴﺴﺖ،ﮐﻪ &#= 65251;ﻠﮑﻮﺗﻰ ﻣﻴﺒﺎﺷﺪ ﻧﻪ ﺯ&= #65267;ﺒﺎﻯ ﻋﻘﻞ ﮐﻠّﻰ،ﻭ = 5199;ﻳﺒﺎﻯ ﻟﺎﻫﻮﺗﻰ ﻣﻴﺘ&#= 65166;ﻓﻴﺰﻳﻚ. ﺑﻨﻈﺮ ﺳﻘﺮﺍﻁ &= #65191;ﻴّﺮ ﺧﻮﺩ ﺯﺳﻴﺒﺎ ﺍ&= #65203;ﺖ ﻭ ﺯﻳﺒﺎﺋﻰ ﻣﻠ&= #64401;ﻮﺗﻰ ﻭ ﻣﻠﮑﺎﺗﻰ ﻣﻠ&= #65166;ﺋﮑﻪ ﺭﺍ ﺩﺭ ﺻﻔﺎﺕ ﺩ= ﺍﺭﺩ. ﻟﺬﺍ ﺃﻳﺮﻭس ﺁ&#= 65247;ﻬﻪ ﺯﻳﺒﺎﺋﻰ ﻧﺎﺳ&#= 65262;ﺗﻰ ﺧﻮﺩ،ﻓﺎﻗﺪ ﺧ= 5268;ﺮ ﻭﮐﻤﺎﻝ ﺍﺳﺖ. ﮐ= ﻪ ﺯﻳﺒﺎ ﺻﻮﺭﺗﺎ&#= 65253; ﺑﺪ ﺳﻴﺮﺕ ﺩﺍﺭ&= #65255;ﺪ. ﺳﻘﺮﺍﻁ ﻣﻨﮑﺮ &= #65165;ﻟﻮﻫﻴّﺖ ﺃﻳﺮﻭﺵ،ﭘﺎﻳA= 166;ﻥ ﮐﺎﺭ ﺍﻭﺭﺍ ﻧﻤ&= #65268;ﺪﻫﺪ،ﻭﻣﻴﮕʌ= 62;ﻳﺪ ﻋﺸﻖ ﻳﻚ ﺟﻨّﻰ &= #65261; ﭘﺮﻯ ﻭ ﻓﺮﺷﺘﻪ&= #1548;ﻳﺎ ﺭﻭﺡ ﺑﺰﺭﮔﻰ ﮐ&= #65258; ﺩﺭ ﻭﺳﻂ ﺑﻴﻦ ﺧ= ﺪﺍ ﻭ ﺑﺸﺮ ﺍﺳﺖ. ﻳﻌ= ;ﻨﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺑ= ﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺗ&#= 65168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﻌﺪﻯ. ﻭ ﺃﻳﺮﻭ= س ﻧﻪ ﺟﺎﻭﻳﺪﺍﻥ &= #65165;ﺳﺖو نه ﺣﮑﻴﻢ ﻭﻧﻪ &#= 65191;ﻴّﺮ ﺍﺳﺖ ﻭﻧﻪ ﺷﺮﻭ&= #65197;. ﺳﻘﺮﺍﻁ ﺳﭙس ﺍ&#= 65235;ﺴﺎنه اﻯ ﻣﻴﺴﺎﺯﺩ،A= 261;ﺗﺎﺭﻳﺦ ﺃﻳﺮﻭس ﻣﻴﮕﻮ= 5267;ﺪ،ﮐﻪ ﺩﺭ ﺷﺐ ﺗﻮﻟّﺪ &= #65155;ﻓﺮﻭﺩﻳﺖ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻳﻌ= ﻨی تﺎﻭلین ﺸﻬﻮ᥷= 3; ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺁﺳﻤﺎﻧ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﺑﮑﻤﺎﻝ ﻭﻓﺮّ &#= 65165;ﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻣﻴﺮﺳʋ= 94;،ﮐﻪ ﻓﺮّ ﭘﺎﺩﺷﺎﻫ= 5264; ﻳﻚ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺩﺭ ﻋﺼﺮ ﻭﻟﺎﻳ&= #65174; ﺯﺭﺩﺷﺖ ﺍﺳﺖ. ﮐ= ﻪ ﻓﺮهه و ﻓﺮﻭﻫA= 198; ﻧﺰﺩ ﻭﻟﺎﻳﺖ ﺯ&= #65197;ﺩﺷﺖ ﺍﺳﺖ. ﻭ ﻧﺰﺩ ﻣﺤ= ;ﻤﺪ ﺑﺮ ﻭﻧﺠﺎت ﻤﻴ&#= 65170;ﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺷﻬﻮﺩ ﻧ= ﻔس ﮐﻞّ ﺩﺭ ﺗﻮﻟﺪ &= #65155;ﻓﺮﻭﺩﻳﺖ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭﭘس ﺍﺯ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﻭ،ﮐ&#= 65258; ﺩﺍﺭﺍﻯ ﻓﺮ ﺍﻟ&= #65260;ﻰ ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﻓﺮ ﮐﺎﻣﻞ ﻣﺴﻴﺢ ﺑ&= #65166;ﻟﺎﺗﺮ،ﻭ ﻓﺮّ ﺍﻟﻬﻰ ﻣﺤ&#= 65252;ﺪ ﻭﮐﺎﻣﻠﺎﻥ ﻣﺤ&#= 65252;ﺪﻯ ﺑﺎﻟﺎﺗﺮ،ﭼﻪ = 5197;ﺳﺪ ﺑﻔﺮّ ﺁﻳﻨﺪﻩ &#= 65251;ﻬﺪﻯ ﻭ ﮐﺎﻣﻠﺎﻥ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ. ﻭ ﺃ= ;ﻓﺮﻭﺩﻳﺖ ﻋﮑس ﻋﻔﺮﻳﺖ ﺃ&#= 65259;ﺮﻳﻤﻦ، ﮐﻪ ﺍﻋﺮﺍﺏ ﮔﻔ&= #1578;ه اﻧﺪ. ﻳﺎ ﺩﻳﻮ ﻣ= ﻨﻔﻰ ﻧﺰﺩ ﺯﺭﺩﺷﺘﻴ&#= 65166;ﻥ. ﮐﻪ ﻫﺮ ﻏﻴﺮ ﺳﺎ= ﻟﮑﻰ ﭼﻨﻴﻦ ﻣﺤﺮﻭﻡ &= #65165;ﺯ ﺯﻳﺒﺎﺋﻰ ﺻﻮﺭ&#= 1578; ﻮ ﺳﻴﺮت اﻟﻬﻰ &#= 65261; ﻓﺮّ ﺷﻬﻮﺩﻯ ﺍ&#= 65203;ﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺩﺭ ﺻ= ﻮﺭﺕ ﻭﻇﺎﻫﺮ ﻭ ﺑﺰﺑ&= #65166;ﻥﺯﻳﺒﺎ ﺑﺎﺷﺪ. ﮐﻪ ﺁﺧﻮ= ﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻫﻤﻪ ﻣ&= #65196;ﺍﻫﺐ ﻭ ﺍﺩﻳﺎﻥ ﻏﻴﺮ = ﺳﻠﻮﮐﻰ. ﭼﻨﻴﻦ ﻋﻔﺮﻳﺘ&#= 65260;ﺎﺋﻰ ﻫﺴﺘﻨﺪ. ﻭ ﻣﻴﮕ= ﻮﻳﺪ ﻟﺬﺍ ﺧﺪﺍﻳﺎﻥ &= #65193;ﺭ ﺟﺸﻦ ﺃﻓﺮﻭﺩﻳ&#= 65174; ﺷﺮﮐﺖ ﺩﺍﺭﻧﺪ. = ﻳﺎ ﺩﺭ ﺟﺸﻦ ﻋﻴﺪ ﺑ= ﺎﺯﮔﺸﺖ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5175;ﻤﺎﻡ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻭ ﺍﺭﻭﺍ&= #65185; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﮔﺬﺷﺘﻪ ﻭﻣ&#= 65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ&#= 1548; ﻫﻤﻪ ﺷﺮﮐﺖ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻪ ﺩﺭ ﺧﺎﻧﻘﺎ&= #65257; ﭘﻴﺮ ﺍﻳﻦ ﺳﺎﻟ&= #65242; ﻓﺮّ ﺍﻟﻬﻰ ﻳﺎ&#= 65235;ﺘﻪ،ﭼﻨﻴﻦ ﺧﻮﺭﺳﻨﺪﻯ ﻫﺎ&#= 65163;ﻰ ﺑﺮﭘﺎ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﻣﺸﻮﻕﺳﺎﻟﮑﺎ= 5253; ﺩﻳﮕﺮ،ﻭ ﺩﺍﺩ= 5253; ﺍﻋﺘﻤﺎﺩ ﺑﮑﺴ&#= 65166;ﻧﻰ ﮐﻪ ﺑﺎ ﺍﻳﻦ ﻭﻟ= ﻰ ﺗﺎﺯﻩ ﺍﻟﻬﻰ ﭘ&= #65268;ﻤﺎﻥ ﻭ ﺗﺴﻠﻴﻢ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ. ﻭﻯ ﻧﻴ= ﺰ ﻣﻴﮕﻮﻳﺪ. ﺩﺭ ﻣ= ﻬﻤﺎﻧﻰ ﺧﺪﺍﻳﺎﻥ ﭘﻮﺭ&#= 1587; ﺧﺪﺍﻯ ثرﻭﺕ ﻭ &#= 64344;ﻴﻨﻴﺎ ﺧﺪﺍﻯ ﻓﻘﺮ ﺭﺍ&= #1548;ﺳﻘﺮﺍﻁ ﺩﺭ ﺍﻳﻦ ﻣﻬﻤﺎ&= #65255;ﻰ ﺩﻳﺪﻩ ﺍﺳﺖ. ﮐﻪ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻏﻨﻰ ﻭﻓﻘﻴʋ= 98;،ﻭ ﻳﺎﮐﺎﻣﻞ ﻭ ﺳﺎ&= #65247;ﻚ،ﻭﻳﺎ ﻏﻴﺮﺳﺎﻟﻚ ﻭ ﺳ&= #65166;ﻟﻚ ﺷﺮﮐﺖ،ﺩﺭ ﺍﻳ= 5254; ﺟﺸﻦ ﺩﺍﺭﻧﺪ. ﭘ= ﻴﻨﻴﺎ ﻣؤﻧّﺖ،ﮐﻪ ﭘʌ= 62;ﺭث ﺭﺍ ﻣﺴﺖ ﺩﻳﺪ،&#= 64400;ﻪ ﺩﺭ ﮔﻮﺷﻬﺎﻯ ﺍ&= #65235;ﺘﺎﺩﻩ. ﻭ ﭘﻴﻨﻴﺎ ﺍﺯ ﺍ= ﻭ ﻃﻔﻠﻰ ﺧﻮﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﺯ ﺁﻥ ﺃﻳﺮﻭس &= #64344;ﻴﺪﺍ ﺷﺪ. ﻭ ﺣﻤﻞ ﺩﺭﺷ= ;ﺐ ﺗﻮﻟﺪ ﺃﻓﺮﻭﺩ&#= 65267;ﺖ ﺑﻮﺩ. ﻟﺬﺍ ﺍﻳﺮ= ﻭس ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺩ&= #65261;ﺳﺖ ﺩﺍﺭﺩ. ﻭ ﺳﭙس ﻫ= ﻤﻴﺸﻪ ﺧﺎﺩﻡ ﺃﻓﺮﻭﺩ&#= 65267;ﺖ ﻣﺎﻧﺪ. ﻟﺬﺍ ﺍﻳ= ﺮﻭس ﺍﺯ ﭘﺪﺭ ثرﻭﺕ &#= 65261; ﺣﮑﻤﺖ،ﻭ ﺍﺯ ﻣ&#= 65166;ﺩﺭ ﻓﻘﺮﻭﺟﻬﻞ ﻳﺎ&#= 65235;ﺖ . ﻭ ﺍﻳﻦ ﺣﺎﻝ ﺳᥴ= 6;ﻟﻚ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﺍ&= #65203;ﺖ،ﮐﻪ ﻫﻨﻮﺯ ﺗﺤﻠﻴﻪ &= #65261; ﺗﺠﻠﻴﻪ ﻧﮕﺮﻓ&#= 65176;ﻪ ﺍﺳﺖ. ﻭﺗﺎ ﻧﺠﺎ= ﺕ ﺑﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ، ﺳﺎﻟﻚ ﻧﺰﺩ ﭘﻴ&= #65198; ﺑﺎ ﻓﺮّ ﺍﻟﻬﻰ &= #65251;ﻴﻤﺎﻧﺪ. ﺃﻳﺮﻭس ﺣﮑﻴﻢ &#= 65255;ﻴﺴﺖ،ﻭﻟﻰ ﺣﮑﻤﺖ ﺭﺍ ﺩﻭﺳ&= #65174; ﺩﺍﺭﺩ. ﻭ ﺍﻳﻦ ﺳ= ;ﺎﻟﻚ ﺑﺎﻋﻘﻞ ﺟﺰﺋﻰ &= #65261; ﺷﺎﻫﺪ ﻧﻔس ﮐﻞ&#= 1617; ﭼﻨﻴﻦ ﺍﺳﺖ. ﮐﻪ= ﺩﺭ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﺳ&= #65248;ﻮﮐﻰ ﻗﺪﻳﻢ ﻧﻴﺰ ﺁﻣ&= #65194;ﻩ ﺍﺳﺖ. ﻭ ﻣﺮﺣﻠﻪ= ﺑﻴﻦ ﺣﮑﻤﺖ ﻭﺟﻬﻞ ﺍ&= #65203;ﺖ. ﻭﺳﺎﻟﻚ ﺑﻴﻦ ﺷ&= #65166;ﻧس ﺗﻮﻓﻴﻖ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻟ&= #65194;ﻧّﻰ،ﻭ ﻳﺎ ﺗﺮﻙ ﺳﻠﻮﻙ = ﺩﺭ ﻧﻔﺎﻕ ﻭﭘﻴﻤﺎ&#= 65253; ﺷﮑﻨﻰ،ﻭ ﻣﻘﺘ= 5212;ﺪ ﺑﺎ ﻣﻘﺎﺻﺪ ﺩﻧ&= #65268;ﻮﻯ ﺑﻮﺩﻥ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ ﺑﺎﺷﺪ <span style=3D'mso-spacerun:yes'> </s= pan>ﻭﻳﺎ ﺑﻌﻠّﺖ ﻧﺪﺍﺷ= 5176;ﻦ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺯ &= #65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ،ﻧﻤﻰ = 5175;ﻮﺍﻧﺪ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﻭﻧﺠﺎﺕ ﻭ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺍﺯ ﺻﺪ ﺳﺎﻟﻚ ﻳ= ﮑﻰ ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳ&#= 65194;، ﻭﺍﺯ ﻫﺮ ﺻﺪ ﻧﺠ= ﺎﺕ ﻳﺎﻓﺘﻪ، ﻳﮑﻰ &#= 65169;ﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ &= #65261;ﺑﻘﻴﻪ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; ﺑﻌﺪﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ ﻭﻧﻤﻴﺘﻮﺍﻧﻨ= 5194; ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65261;ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65251;ﻴﺴﺎﺯﻧﺪ. ﻭ ﺍﻳﻦ ﺳﺎﻟﻚ ﻧ= ﻴﺰ ﻧﻴﺎﺯﻣﻨﺪ ﺗﺤ&#= 65240;ﻴﻖ ﺍﺳﺖ. ﻭﺩﻭﺳﺖ ﺩ= ﺍﺭﺩ،ﻭﻟﻴﺠﻬA= 246; ﻣﺎﻧﻊ ﺍﺳﺖ. ﻳﺎ= ﻧﺎﺗﻮﺍﻧﻰ ﺭﺳﻴﺪﻥ ﺑﻤﻌﺮ&#= 65235;ت ﺸﻬﻮﺩی ﻮﺣﮑﻤ= 5176;ﻬﺎﻯ ﻟﺪنّی اﺳﺖ. ﻭ@= 380;ﻮن خدﺍﻳﺎﻥ، ﻳﻌʌ= 56;ﻰ ﻋﻘﻠﻬﺎﻯ ﮐﻞّ= 548;ﺣﮑﻤت ﺪﺍﺭﻧﺪ، ﻭ ﻓﻠ&#= 65204;ﻔﻪ ﺑﺎﻓﻰ ﻣﺎﺩﻯ ﻧ&= #65194;ﺍﺭﻧﺪ، ﻟﺬﺍ ﺑﻴﺎﻧﺎﺕ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻣﻴﮕﻮﻳﻨﺪ، ﮐ= 5258; ﻓﻬﻢ ﺑﺮﺩﺍﺷﺖ &= #65203;ﻠﻮﮐﻰ ﻭ ﻗﺪﺭﺕ ﺩﺭﻙ ﻣ= ﻔﺎﻫﻴﻢ ﺳﻤﺒﻮﻟﻴﻚ ﻟﺎ&#= 65199;ﻡ ﺍﺳﺖ،ﮐﻪ ﺍﮐث= 85;ﺍ ﻧﺪﺍﺭﻧﺪ ﻣﮕﺮ &= #65193;ﺭﺗﻮﻟﺪﺍﺕ ﺑﺸﺮﻯ ﺑﻴﺸﺘﺮ &= #65169;ﻌﺪﻯ <span style=3D'mso-spacerun:yes'> </span>.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﻘﺮﺍﻁ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺁ&= #65247;ﻬﻪ ﻧﻴﺰ ﺗﺤﻘﻴﻖ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻳﺎ ﻫﻤﻴﻦ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ،ﻭ &#= 65211;ﺎﺣﺒﺎﻥ ﻋﻠﻢ ﻟﺪﻧّﻰ،A= 175;ﺤﻘﻴﻘی ﻨﻤﻰ ﮐﻨﻨﺪ. ﮐﻪ= ﻫﻤﻴﺸﻪ ﭘﺎﺳﺦ ﺭﺍ ﺁﻣﺎ&= #65193;ﻩ ﻟﺪﻧّﻰ ﺩﺍﺭﻧ= 5194;. ﮔﻮﺋﻰ ﻣﮑﺘﺐ ﻧ&= #65198;ﻓﺘﻪ ﻣﻠّﺎ ﺷﺪه اﻧA= 194;. ﻭﻟﻰ ﺟﺎﻫﻠﺎﻥ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﺑﺨﻮﺩ ﻣ&= #65176;ّﮑﻰ ﺑﻮﺩﻩ،ﻭ ﺧﻮﺵ &#= 65169;ﺎﻭﺭ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻓﺮ= ﻳﺐ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﻗ&= #65208;ﺮﻳّﻮﻥ ﻭ ﺃﻫﺮﻳﻤﻨﺎﻥ &= #65197;ﺍ ﻣﻴﺨﻮﺭﻧﺪ،ﻭ = 5175;ﺴﻠﻴﻢ ﺳﻠﻮﮐﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭ ﻃﺎﻟﺐ ﺣﮑﻤﺖ = ﻟﺪﻧّﻰ ﻭﻋﻤﻞ ﺩﺭ ﺳﻠﻮ&= #65241; ﻧﻴﺴﺘﻨﺪ. ﺯﻳﺮ&= #65165; ﺗﻨﺒﻠﻰ ﻓﮑﺮی &#= 65194;ﺍﺭﻧﺪ،ﻭﺩﻭ᥷= 7; ﻣﺪﺍﺭﺧﻮﺩ ﻣﻴ&#= 64405;ﺮﺩﻧﺪ. ﻣﮕﺮ ﮐﻪ ﻓﻠﺴﻔ&= #65258; ﺑﺎﻓﻰ ﮐﻨﻨﺪ،= 4400;ﻪ ﻧﺸﺎﻧﻪ ﻧﻴﺎﺯ &= #65207;ﺨصی ﺒﺤﮑﻤﺘﻬﺎﻯ ﺑ&#= 65198;ﺗﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺍﻃﻔﺎﻝ ﻭﺩﻳﻮ&#= 65165;ﻧﮕﺎﻥ ﺑﺮﺍﻯ ﮐﺎﺭﻫﺎ&#= 65263; ﻧﺎﺩﺭﺳﺖ ﺧﻮﺩ&#= 1548;ﺁﻧﻘﺪﺭ ﺩﻟﻴﻞ ﻭ ﺍﺳﺘﺪ&= #65247;ﺎﻝ ﺩﺍﺭﻧﺪ، ﮐﻪ ﺍ&#= 65255;ﺴﺎﻥ ﻋﺎﻗﻞ ﺗﻌﺠّﺐ &#= 65165;ﺯ ﺍﻳﻦ ﻗﺪﺭﺕ ﻓﻠ&= #65204;ﻔﻪ ﺑﺎﻓﻰ ﺩﺍﺭﺩ. ﻭ= ﺑﻨﺤﻮ ﺩﻳﮕﺮی که ﻨﻪ = 5235;ﻘﻂ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﻫﻤﻪ ﺍﺩﻳﺎﻥ،= 4400;ﻪ ﻓﻠﺴﻔﻪ ﺑﺎﻓﻰ &= #65261; ﺑﻬﺎﻧﻪ ﻫﺎﻯ ﮐ&= #65248;ﺎﻩ ﺷﺮﻋﻰ ﺩﺍﺭﻧﺪ. = ﺑﻠﮑﻪ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﻭﺗﺤﺼﻴﻞ ﮐﺮﺩ&#= 65257;،ﻭﺣﺘﻰ ﺩﺭس ﺣﮑﻤﺘﻬﺎ= 5263; ﻋﺮﻓﺎﻧﻰ ﺧﻮﺍ&#= 65255;ﺪﻩ،ﻭﻟﻰ ﺧﻮﺩ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻧﮑﺮﺩﻩ، ﺩﺭﻭ= 5165;ﻗﻊ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺧ&#= 65262;ﺩ ﻭﺧﺪﺍ ﺭﺍ ﻓﺮﻳ&= #65168; ﺑﺪﻫﻨﺪ. ﮐﻪ ﭼﻨ= ﻴﻦ ﻣﻄﺎﻟﺒﻰ ﺑﺎﻫ&#= 65250; ﻣﻴﺒﺎﻓﻨﺪ. ﺍﮔ&= #65198; ﮐﺴﻰ ﺟﻬﻞ ﺧﻮﺩ&= #65197;ﺍ ﺑﺪﺍﻧﺪ، ﭘس ﻧ= 5204;ﺒﺘﺎ ﺩﺍﻧﺎ ﺍﺳﺖ. ﻭ ﻧ= ;ﻴﺎﺯ ﺑﺤﮑﻤﺖ ﺩﺍﺭﺩ. = ﻭﺩﺭ ﻫﻤﻴﻦ ﺣﺪ ﻧﻴﺰ = ﺧﻴّﺮ ﻭ ﺯﻳﺒﺎ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺃﻳﺮﻭس ﺩﺭ ﻓﻠ&#= 65204;ﻔﻪ ﺳﻘﺮﺍﻁ ﺍﻓﺴﺎ&#= 1606;ه اﻯ ﺍﺳﺖ،ﮐﻪ ﻫ= 5252;ﻴﺸﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻭﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭘﻨ= ﺎﻩ ﺍﻳﻦ ﺍﺑﻬﺎﻡ ﺳ&= #65252;ﺒﻮﻟﻴﺴﻢ،ﺣʌ= 36;ﻆ ﺍﺯ ﺗﺠﺎﻭﺯ ﻭﻣ&= #65200;ﺍﺣﻤﺖ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻭﻣﺎﺩﻩ ﮔﺮﺍﻳ&#= 65166;ﻥ ﺩﻳﮕﺮ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﻘ= ﺮﺍﻁ ﺃﻳﺮﻭس ﺭﺍ ﻣﺤ&#= 65170;ﻮﺏ ﺍﻳﺪﺁﻝ ﻧﻤﻴﺪ&#= 65165;ﻧﺪ. ﺑﻠﮑﻪ ﺁﻧﺮﺍ ﻋ&= #65166;ﺷﻖ ﻭ ﺩﻭﺳﺘﺪﺍﺭ ﻣ&= #65228;ﺮﻓﺖ ﻣﻴﺪﺍﻧﺪ. ﺧﻄﺎ = ﮐﺎﺭﺍﻥ ﺃﻳﺮﻭس ﺭﺍ ﻧﻬ&#= 65166;ﻳﺖ ﺟﻤﺎﻝ ﺩﺭ ﺍﺩﻳ&= #65166;ﻥ ﻗﺪﻳﻢ ﻣﻴﺪﺍﻧ&#= 65194;. ﮐﻪ ﺷﻬﻮﺩ ﺳﻮﻡ = ﻓﺎﻃﻤﻰ ﺯﻣﺎﻧﻬﺎﻯ ﻗﺒ&#= 65246; ﻣﺴﻴﺢ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ. ﻭﻣﺤﺒﻮﺏ ﻭﺍﻗ&#= 65228;ﻰ ﺟﻤﺎﻝ ﻣﻄﻠق ا= 5203;ﺖ. ﻳﺎ ﺑﺮﺍﻯ ﻧﻮﻉ = ﺑﺸﺮ ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﻗ&= #65166;ﺋﻢ ﺍﺳﺖ. ﻭﺑﺮﺍﻯ ﺃ= ﺑﺪﻳّﺖ ﺩﺭﺷﻬﻮﺩﻫﺎ،A= 191;ﺪﺍﻯ ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺃ&= #65259;ﻮﺭﻣﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ. ﻃﺒﻴ&= #65228;ﺖ ﻋﺸﻖ ﺩﻭﮔﺎﻧﮕ&#= 65264; ﺩﺍﺭﺩ. ﺍﺯ ﻃﺮﻓ= ﻰ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳ&#= 65174;،ﮐﻪ ﻧﻴﺎﺯ ﺳﺎﻟﻚ ﺑ&= #65188;ﺮﮐﺖ ﻭ ﺳﻠﻮک ﻮﺭﻓﺘ&#= 65254; ﺑﺴﻮﻯ ﻧﻔس ﮐﻞ&#= 1617; ،ﻳﺎ ﺑﺮﺗﺮﻳﻦ &#= 65207;ﻬﻮﺩ ﻣﻴﺴّﺮ. ﭼﻪ ﺷﻬ&= #65262;ﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺷ&= #65268;ﻮﺍ ﻭﻣﺮﻳﻢ ﺑﺎﺷﺪ&#= 1548;ﻳﺎ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺍﻯ &#= 65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻋﺼﺮ ﺣﺎﺿﺮ. ﻭ ﺍ= ;ﺯ ﻃﺮﻓﻰ ﻧﻴﺰ ﻋﺸ&= #65238; ﻣﻴﻞ ﺑﺨﻴﺮﻭﺗ&#= 64401;ﺎﻣل ﺪﺍﺭﺩ. که ﺘﺮک &#= 65256;ﻴﺎﺯ ﻣﺎﺩﻳﺎت ﺒﺸﺮ= 5263; ﺭﺍ ﺩﺍﺭﺩ. ﻋﺸﻖ= ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ،ﻭﺑ= 5166;ﻟﻌﮑس ﺘﺮﻙ ﻧﻴﻤﻪ ﺭﺍ&= #65257; ﺳﻠﻮک ﻮﺣﺘﻰ ﻏ&#= 65268;ﺮﺳﺎﻟﮑﺎﻥ ﻫﻤﻪ ﻋﺎﺷﻖ ﺩﻧ&= #65268;ﺎ ﻭﺑﺸﺮﻳّﺖ ﮐﻨ= 5262;ﻧﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ ﻟ&= #65196;ﺍ ﻭﻯ ﻋﺸﻖ ﺭﺍ ﺩﺭ= ﺳﺎﻳﻪ ﻫﺎﺋﻰ ﻧﺎﺳﻮﺗ&#= 65264; ﻧﺸﺴته ﻤﻴﺪﺍA= 255;ﺪ ﻭﺍﺯ ﻃﺮفی بع= 5;ﻟﻢ ﻣﻌﻘﻮﻝ ﻭﻣﻠﺄ &= #65165;علی ﺩﺭﻣﻠﮑﻮت ﺮﺍ &#= 65251;ﻴﺨﻮﺍﻫﺪ. ﻭﺳﺎﻟﻚ ﺩﺭﻋﺰ&#= 65247;ﺘﮕﺎﻩ ﭼﻨﻴﻦ ﺍﺳﺖ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﺮﻭس ﮐﺎﻣﻠﺎ ﻧﻘﻴﺾ &= #65155;ﮔﺎﭘﻪ ﻣﻴﺒﺎﺷﺪ. ﺃﻳﺮ&= #65261;س ﻓﻘﺮ ﺍﺳﺖ ﻭ ﻧﺪ= ﺍﺷﺘﻦ،ﻭﻟﻰ ﻣﺎﻳﻞ ﺑﺪﺍﺷﺘ&#= 65254;. ﻭﻟﻰ ﺃﻳﺮﻭس ﺃ&#= 65255;ﮕﻴﺰﻫﺎﻯ ﺍﺳﺖ،که ﺒﺪﻧʌ= 68;ﺎ ﺍﺷﺘﻴﺎﻕ ﺩﺍﺭ&#= 65193;. ﻭ ﺑﮕﻔﺘﻪ ﺯﻳﻤ&= #65246; ﺍﻟﻤﺎﻧﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65155;ﻳﺮﻭﺵ ﻳﻮﻧﺎﻧﻰ ﺍﺭﺍ&#= 65193;ﻩ ﺩﺍﺷﺘﻦ ﺍﺳﺖ،= 5261; ﻋﺸﻖ ﺭﺍ ﺑﺮﺍﻯ = ﺍﻳﻦ ﮐﺎﺭ ﻣﺼﺮﻑ ﻣﻴ&= #64401;ﻨﺪ. ﻳﺎ ﻃﻠﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺤﺒﻮﺏ ﺧﻮﺩ،ﭼﻮﻥ ﻣﻮ= 5215;ﻮﻉ ﺍﻳﺪﺁﻟﻰ ﺑﺮﺍ&#= 65263; ﺗﻌﻠﻴﻢ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﻓﺮﻫﻨﮓ ﻣﻴﺪ&= #65165;ﻧﺪ. ﻳﻌﻨﻰ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺭﺍ ﺑﺮﺍﻯ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺷﺪﻥ ﺑﺎ ﺁﻥ ﻣﻴ= ﺨﻮﺍﻫﺪ. ﻟﺬﺍ ﻋﺸﻖ ﺑﺮﺍ&= #65263; ﻳﻮﻧﺎﻧﻴﺎﻥ، = 5187;ﺪّ ﻭﺳﻂ ﺩﺍﺷﺘﻦ ﻭ&= #65255;ﺪﺍﺷﺘﻦ ﺍﺳﺖ. ﮐﻪ ﺳﺎﻟﻚ= ﺍﺳﺘﻌﺪﺍﺩﻫﺎ&#= 65163;ﻰﺩﺍﺭﺩ ،ﻭﻟﻰ ﺍﺣﺴﺎس = 4400;ﻤﺒﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ ﻟﺬ&#= 65165; ﺑﻌﺪ ﺍﺯ ﺗﺤﻘﻖ = ﻫﺪﻑ ﺑﺎﻳﺪ ﺑﻤﻴﺮﺩ. = ﻭﺩﺭ ﻳﻚ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ، ﮐﻤﺒﻮﺩ &#= 65207;ﻬﻮﺩﻯ ﺍﺣﺴﺎس ﻣﻴﺸﻮ= 5193;،ﻭﻭﻗﺘﻰ ﮐﻪ ﮐﺎﻣﻠﻰ ﺑﺨ&= #65248;ﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﻭﺍلاّ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﻣﻴﺮﻭﺩ&#= 1548;ﮐﻪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮ&= #65193;ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ &= #65261; ﺑﺴﻴﺎﺭﻳﺎﺯ ﻃ&#= 65198;ﻳﻘﺘﻬﺎﻯ ﺭﻳﺎﺿﺖ ﻗﺪﻳﻢ&#= 1548;ﭼﻮﻥ ﺳﺎﻟﻚ ﺁﻣﺎﺩﻩ &= #65261; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺷ&= #65260;ﻮﺩ ﺑﺮﺗﺮ ﺍﺳﺖ، ﺍ&#= 65199; ﭘﻴﺮ ﺧﻮﺩ ﻣﻴﺨ&= #65262;ﺍﺳﺘﻨﺪ،ﮐﻪ ﺳﺮ ﺍﻭﺭﺍ ﺑﺒﺮ&= #65193;،ﺗﺎ ﺑﺸﻬﻮﺩ ﻣﺤﺒﻮ&#= 65167;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﺮﺳﺪ. = 5259;ﻤﺎﻥ ﮐﺎﺭﻯ ﮐﻪ ﻓﺪﺍ&= #65163;ﻴﺎﻥ ﺟﻨﮕﻬﺎﻯ ﺑﺎ ﻣ&= #65188;ﻤﺪ ﻣﻴﮑﺮﺩﻧﺪ. ﮐﻪ = ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺼﻄﻔﻮﻯ ﺧﻮﺩ&#= 1548;ﺑﺮﺍﻯ ﺷﻬﺎﺩﺕ ﺟﺴﺘﻦ &= #65261; ﻓﺪﺍﺋﻰ ﺷﺪﻥ ﻣ&= #65268;ﺮﻓﺘﻨﺪ. ﭼﻮﻥ ﺷﻬﻮﺩ ﺻﻮ&= #65197;ﺕ ﻣﺼﻄﻔﻮﻯ ﻣﺤﻤ&#= 65194; ﺭﺍ ﺩﺍﺷته اﻧA= 194; ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﻓﺘﻨﺪ. ﻭ ﺍ= ﻟﺒﺘﻪ ﺑﺎ ﮐﺸﺘﻪ ﺷﺪﻥ&= #1548;ﮐﻪ ﺑﺎﺯﮔﺸﺖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺨﻠﻖ ﻫﻢ= ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺑﺎﺯ ﺑﺮﺧ&= #65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ ﻣﺤﻤﺪ ﮐA= 208;ﺘﻪ ﻧﻤﻴﺸﺪﻧﺪ. ﭼﻮ&= #65253; ﻣﻮﻟﺎ ﻋﻠﻰّ ﻭ &= #65191;ﺪﺍﻭﻧﺪ ﻭﭘﻴﺎﻣﺒﺮ،ﺁA= 255;ﺎﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺍ&= #1579;باﺕ ﺻﺪﻕ ﮐﺮﺩﻩ،ﺑ= 5198;ﺍﻯ ﻣﺮﮒ ﺩﺭ ﺭؤﻳﺎ&#= 65259;ﺎ ﻭﺍﮔﺬﺍﺭ ﻣﻴﺸ&#= 65194;ﻧﺪ. ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎ&= #65267;ﺪ ﻣﺘﻮﺟّﻪ ﻋﺼﺮ &#= 65267;ﻮﻧﺎﻧﻴﺎﻥ،ᥴ= 9;ﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174;،ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﻄﺮ&= #65267;ﻘﺖ ﻭﻟﺎﻳﺖ ﺑﻮﺩﺍ &= #65169;ﻮﺩ. ﮐﻪ ﺣﺪّ ﺃﮐثر = 5169;ﺸﻬﻮﺩ ﻧﻔس ﮐﻞّ ﺷﻬﻮ= 5193; ﺳﻮﻡ ﻣﻴﺮﺳﻴﺪ&#= 65255;ﺪ. ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﻮ= ;ﺩﺍ ﺑﻨﺎﻡ ﺷﻴﻮﺍ ﻳ&= #65166; ﻣﺮﻳﻢ ﻭﻓﺎﻃﻤ&#= 65264; ﺑﻌﺪﻯ،ﮐﻪ ﻫﻤ= 4381;ﻨﺎﻥ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ. = ﻭ ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ &= #65255;ﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺍﻳﻠ&#= 65268;ﺎ،ﻫﺪﻑ ﻧﻬﺎﺋﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻣﺬﮐﻮﺭ ﺑﻮﺩﻩ &= #65165;ﺳﺖ. ﮐﻪ ﻣﻘﺎﻡ ﻓﺎﻃ&= #65252;ﻰ ﺭﺍ ﺳﻘﺮﺍﻁ ﺩﺳ&= #65174; ﮐﻢ ﻣﻴﮕﻴﺮﺩ ﺩ&= #65197; ﺍﻳﻨﺠﺎ ﺑﺠﻨﮕ&#= 65260;ﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻏ&= #65268;ﺮ ﻭﺍﺿﺢ ﺩﺭﺑﺎﺭ&#= 65257; ﺃﻳﺮﻭس ﻤﻴﺮﺳ= 5268;ﻢ،ﮐﻪ ﺑﺤﺠﻠﻪ ﺷﺎﻩ ﺩ&= #65165;ﻣﺎﺩ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪ&#= 65257;،ﻳﺎ ﮐﺎﻣل اﻟﻬی ﭙA= 196;ﻳﺮﻓته ﺒﺎﺷﺪ. ﮐﻪ ﺑﺎ ﺷ= ;ﻬﻮﺩ ﻋﺮﺵ پنجم ﻣﺼʌ= 20;ﻔﻮﻯ ﺧﻮﺩ ﺍﻳﻦ ﺟﺴﺘ&= #65254; ﻭ ﺑﻴﺪﺍﺭﻯ ﺭﺍ = ﻣﻴﺪﺍﺷﺘﻨﺪ ﻗﺒﻠﺎ ﺳﺎﻟﻚ ﺍ&= #65203;ﺘﻌﺪﺍﺩ ﺩﺍﺷﺘﻪ،که ﺸʌ= 60;ﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺭﺍ &= #65193;ﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺍﺳﺖ. ﻭ ﺑﻌﺪﺍ ﺑ= ;ﺎ ﺗﺠﺪﻳﺪ ﺁﻥ ﺷﻬ&= #65262;ﺩﻫﺎ،ﺁﻧﮕﺎʌ= 57; ﺑﺎ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑ= ﺸﻬﻮﺩ ﺟﺪﻳﺪ ﻣﻴﺮﺳﻨ&#= 65194;،ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ &= #65169;ﺎﻳﺪ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﺑﺮﺳﻨﺪ. ﮐﻪ ﻣﺤ= ﻤﺪ ﻧﻴﺰ ﻣﻴﺨﻮﺍﺳ&#= 65174; ﺑﺪﺍﻥ ﺑﺮﺳﺪ،= 5261;ﻟﻰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪ. ﮐﻪ ﻟﺎﺯﻣﻪ ﺯﻣ&= #65166;ﻥ ﻭﻣﺸﻴّﺖ ﺍﻟﻬ= 5264; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﺬﺍ ﺧﻮﺩ ﺗﺠﺴّﻢ ﻭ&#= 65175;ﺠﺴّﺪ ﻣﺼﻄﻔﻮﻯ ﺩﺭﺟ&#= 65260;ﺎﻥ ﺷﺪ ﻭ ﺳﺎﻟﮑﺎﻥ = ﻣﺤﻤﺪﻯ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﻣﺴﻴﺢ،ﺑﺸﻬﻮA= 193; ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65182; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65239;ﺒﻞ ﺍﺯ ﻣﺤﻤﺪ،ﻣﻴ= 5176;ﻮﺍﻧﻨﺪ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﺑﺸﻬﻮA= 193; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﺑﺎ ﻣﺮﮒ ﻗﺒﻞ = ﺍﺯ ﻣﺮﮒ ﺑﺮﺳﻨﺪ. ﻭ= ﻳﺎ ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﺗ= ﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﻣﺤﻤﺪ ﻭﻣﺴﻴﺢ &= #65261;ﺯﺭﺩﺷﺖ ﺑﺮﺳﺪ،ﮐﻪ ﺁﺧ= 5198;ﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65165;ﺳﺖ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺪ،= 5261;ﻟﻰ ﺑﺎﺯ ﺑﻤﺸﻴّﺖ &#= 65165;ﻟﻬﻰ ﻭﻟﺎﺯﻣﻪ ﻋﺼﺮ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;،ﺑﻨﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻣ= 5268;ﺮﺳﺪ. ﻭﺧﻮﺩ ﺗﺠﺴّﻢ &#= 65165;ﻧﺴﺎﻧﻰ ﻗﺎﺋﻢ ﺩﺭ ﺟﻬﺎ&= #65253; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ &= #65261;ﻟﺬﺍ ﺁﻥ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﻣﺒ&= #65228;ﻮث ﺑﺨﻠﻖ ﻣﻴﮕﺮﺩ&#= 65193;، ﻧﺎﻡ ﻗﺎﺋﻢ ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ ﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟ= ﻬﻰ، ﻗﺎﺋﻢ ﺯﻣﺎﻥ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﻫﺮﻳﻚ ﻫﻤﺎﻥ ﺍ&= #65251;ﺎﻡ</span><span dir=3DLTR><br> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺯﻣʋ= 66;ﻧﻰ ﺍﺳﺖ،ﮐﻪ ﺩﻭﺍ= 5199;ﺩﻩ ﻗﺮﻥ</span><span dir=3DLTR></span><span lang=3DFA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳﺖ ᥻= 1;ﺎﻳب است. ﻭﻟﻰ ﺯﻧﺪ= 5257; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;. ﻭ ﺑﺎ ﺷﻬﻮﺩ ﻫﺸ= ﺘﻢ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺍﺳ&= #65174;،ﮐﻪ ﻣﻬﺪﻯ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﻬﺪﻭی ﻨﻮﻉ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺑﺨﻠﻖ ﺑ&= #65198;ﺍﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭﻧﻪ ﺑﺮﺍﻯ ﺩﻳ&= #64405;ﺮ ﺍﻓﺮﺍﺩ ﻧﻮع ﺒ&#= 65208;ﺮی که هنوﺯ ﺩﺭ ﺣʌ= 68;ﻮﺍﻧﻴﺖ ﺧﻮﺩ ﻫﺴﺘﻨﺪ ﻭ&= #65251;ﻬﺪی هدﺍﻳت ﻔﺮﺷﺘʄ= 05;ﺎن ﻤﻴﮑﻨﻨﺪ،که همه ﺗﻮﻟﺪ ﻓﻮ= 02; ﺒﺸﺮﻯ ﺭﺍ ﺩﺍﺷﺘﻪ،ﻭ= 5259;ﻤﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺷﺶ ﺑﺎﺭ ﭘﻴﺎﻣﺒﺮ &= #65207;ﺪﻩ ﺑﻮﺩه اﻧﺪ. ﺍﻟ&#= 65170;ﺘﻪ ﺑﺮﻭﺵ ﺳﻠﻮﮐﻰ &= #65193;ﻳﮕﺮﻯ،ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65251;ﮑﺎﻧﻴﺰﻡ ﻭ ﻓﻬﻢ ﺍﻣﺘﻴﺎ&= #65199;ﺍﺕ ﻭ ﺍﺣﻮﺍﻝ ﺁﻧﻬ&= #65166;ﺭﺍ ﺑﺪﺍﻧﻴﻢ. ﮐﻪ ﻣ= ﻴﻤﻮﻧﻬﺎ ﻧﻴﺰ ﻓﻬﻢ ﺗﮑﺎ&= #65251;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻧﻤﻰ ﻓﻬﻤﻨﺪ ﻭ ﻓﺮﺽ = ﻣﺎ ﺩﺭ ﺍﻳﻦ ﻧﻈﺮﻳ&= #1617;ﺎﺕ ﺩﺭﺑﺎﺭﻩ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻭ ﻋﺼﺮ &#= 65261;ﻟﺎﻳﺖ ﻣﻬﺪﻯ ﺑﺎ ﺍﻳﻦ = ﻓﺮﺽ ﺍﺳﺖ، ﮐﻪ ﻣﺎﻧ&#= 65256;ﺪ ﺳﻠﻮﻙ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ،که ﻘﻄʌ= 28;ﺎ ﭼﻨﻴﻦ ﻧﻴﺰ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺍﻓﺮﺍ&= #65193; ﻧﻮع ﻔﻮﻕ ﺑﺸﺮ&#= 65263; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﻧ= ﺴﺎﻥ ﻧﻴﺰ ﻫﺰﺍﺭﺍﻥ &= #65169;ﺮﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﺁ= ﻧﺎﻥ ﺑﺎ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ،ﺍﻟﺒʋ= 76;ﻪ ﻋﺸﻖ ﻭﺭﺯﻳﻬﺎ &= #65261; ﺍﺭﺍﺩﻩ ﻫﺎ ﻭ ﺻ= ﺒﻮﺭﻯ ﻭ ﻗﺪﺭت ها ﻭ ﺗ&#= 65248;ﺎﺷﻬﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻈﻴﻤﻰ ﺩﺍʋ= 97;ﻧﺪ،ﮐﻪ ﻣﺎ ﻧﺪﺍﺭﻳﻢ،= 5261;ﻧﻤﻰ ﺩﺍﻧﻴﻢ ﺁﻥ ﻗﺪ&= #65197;ﺗﻬﺎ ﭼﻪ ﻫﺴﺘﻨﺪ. ﻫﻤ= ﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻧﻮﻉ ﻣﻴﻤﻮ&= #65255;ﻰ ﺧﺒﺮ ﺍﺯ ﺍﻣﮑﺎ&= #65255;ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻧﺪﺍﺭﺩ. ﻭ ﭼﻮﻥ ﻧﻤﻴﺪﺍ&= #65255;ﺪ ﻭ ﻧﻤﻴﺨﻮﺍﻫﺪ &= #64400;ﻪ ﺑﺪﺍﻧﺪﻭ ﻧﻤﻴ&#= 65176;ﻮﺍﻧﺪﻫﻢﺑﺪʋ= 65;ﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻴ= ﮕﻮﻳﻨﺪ ﻓﺮﺷﺘﮕﺎﻧﻰ ﮐ&#= 65258; ﻧﻴﺎﺯ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ،ﭘس ﻋA= 208;ﻘﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ. ﺯ= ﻳﺮﺍ ﺗﻮﺟّﻪ ﺑﻌﺸﻖ &#= 65183;ﺴﻤﺎنی ﺩﺍﺭﻧﺪ ﮐﻪ ﻓﺮ&= #65207;ﺘﮕﺎﻥ ﺍﻟﻬﻰ،ﻣﺎﻫﻴ= 17;ﺖ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﻭﻧﻮﻋﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭﺯﻥ ﻭﻣﺮﺩﻯ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻣ= ﮕﺮ ﻭﻗﺘﻰ ﮐﻪ ﺑﺎﺭ&= #65193;ﻳﮕﺮ ﺑﺠﻬﺎن ﺒﺎﺯ ﮔ&#= 65198;ﺩﻧﺪ. ﻭﺟﻮﺩ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻭﺟﻮﺩﻯ ﻣﺎﺩﻯ &= #65255;ﺪﺍﺭﻧﺪ،ﮐﻪ ﻣﻠﻤﻮسﻭﻣﺤﺴA= 262;س ﻭﺃﺑﮋﮐﺘﻴﻮ ﺑ&#= 65166;ﺷﻨﺪ. ﺑﻠﮑﻪ ﻣﺎﻫﻴّ= 5174; ﻭﻳﮋﻩ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﻣ= ﺤﺪﻭﺩﻳّﺘﻰ ﺩﺭ ﺗﻦ ﺩﺍﺷﺘﻪ = ﺑﺎﺷﻨﺪ، ﻣﺎﺩﻩ ﺃثیرﻯ A= 261; ﺗﺤﺖ ﺃثیرﻯ ﺭA= 165; ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻣﻴﺘﻮﺍﻥ ﻣﺎﻫ&#= 65268;ّﺖ ﻣﺎﻫﻮﻯ ﺁﻧﻬﺎ &= #65197;ﺍ ﻓﺮﺿﻰ ﻭ ﺗﺼﻮﺭ = ﮐﺮﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻓ&= #65198;ﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ، ﺳﺮﺍﺳ= 5198; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺧﻮﺩ، ﺑﺎ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺧﺪﺍﻭﻧﺪ = ﻭﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺩﺍﺭ&#= 65255;ﺪ. ﻭﭼﻮﻥ ﻗﻄﺮﺍﺕ &= #65153;ﺑﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197; ﺩﺭﻳﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﮐﻪ ﻫﻢ ﻫﺴﺘﻨﺪ&= #1548;ﻭﻫﻢ ﺍﺳﺘﻘﻠﺎﻝ ﻭﻓ&#= 65198;ﺩﻳّﺖ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ&#= 65207;ﻬﻮﺩ ﻭﺳﻠﻮﻙ ﺁﻥ ﻓﺮ&= #65207;ﺘﮕﺎﻥ،ﺟﺪﺍ ﺍﺯ ﻫﻢ ﺩﺭﺻﻮﺭ&= #1578; هاﺋﻰ ﭼﻮﻥ ﻧﻮ= 5197;،ﻭﺣﺘﻰ ﺷﺒﻪ ﺁﺩﻣﻰ ﺩﺭ&= #65251;ﻴﺂﻳﻨﺪ،ﮐﻪ ﺷﺎﻫﺪ ﺑﺸﺮﻯ ﺁ&= #65255;ﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺩﺭﻙ &= #65261; ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﺁ&= #65255;ﻬﺎ ﮐﻨﺪ. ﻭ ﺑﺘﻮﺍﻧ= ﺪ ﺩﺭ ﺣﺎﻓﻈﻪ ﺧﻮ&= #65193; ﻧﮕﺎﻩ ﺩﺍﺭﺩ. ﺑ= ﺎﺯ ﺍﻳﻦ ﻓﺮﺷﺘﮕﺎ&#= 65253; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺷﺪﻩ،ﻭﮐﺎﻣﻞ = 5169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻭ ﺯﻧﺪﻩ = ﺑﺮﺍﻯ ﭼﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ= ; ﺧﻮﺩ،ﻓﺮﺷﺘﻪ ﺍﻟﻬی ﻮﻣﺴﺘﻘ= 5246; ﻣﺤﺴﻮس ﻫﺴﺘﻨ= 5194; ﭼﻮﻥ ﺃﻧﺒﻴﺎ ﻭ = ﺍﻭﻟﻴﺎ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190;. ﻭﺗﺎ ﻭﻗﺘﻰ ﮐﻪ = ﺯﻧﺪﻩ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548; ﻓﺮﺷﺘﮕﺎﻧﻰ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﺑﺪﻧﻰ ﺑﺸﺮ&= #65263; ﻫﺴﺘﻨﺪ ﭼﻮﻥ ﺗ&= #65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻳﺎﻓته اﻧﺪ. ﻭ= 4380;ﻮﻥ ﻭﻓﺎﺕ ﻧﻤﺎﻳﻨ&#= 65194; ﺗﻨﻬﺎ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﺑﺼﻮﺭﺕ ﻗﻄﺮﻫ&#= 65166;ﻯ ﺩﺭ ﺩﺭﻳﺎﻫﺎﻯ &= #65169;ﻴﮑﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﻳﺎ ﺩﺭ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﻣﺮﺣﻠﻪ A= 255;ﻮﻋﻰ ﺑﺪﺭﻳﺎﻯ ﺭبّ = 575;ﻟﻨﻮﻉ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﻧﺪ،ﮐﻪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻭ ﺻﻤﺪﻳّﺖ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ ﮐﻪ ﺗﻤﺎﻡ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﭼﻮﻥ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﺻﻤﺪ&= #65267;ّﺖ ﻫﺴﺘﻨﺪ ﻣﮕﺮ ﻭ&= #65239;ﺘﻰ ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ،ﻭﻳﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺩﺭ ﺟﻬﺎﻥ = ﻣﺘﻮﻟﺪ ﮔﺮﺩﻧﺪ. ﮔﻮﺋﻰ = ﻗﻄﺮﻫﺎﻯ ﻋﻴﻨﺎ ﺍﺯ ﺩﺭﻳ&= #65166;ﻫﺎﻯ ﺍﻟﻬﻰ ﺟﺪﺍ ﺷﺪ&= #65257; ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺪﺭﻳﺎ&#= 65263; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65166;ﻟﺎﺗﺮﻯ ﺗﺎﺯﻩ ﺑﺮﺳﺪ. ﻭ= ﻳﺎ ﺍﺯ ﺩﺭﻳﺎﭼﻪ ﻭ = ﺩﺭﻳﺎﺋﻰ ﺑﺎﻗﻴﺎﻧﻮس ﺑ= 5198;ﺳﺪ. ﻭ ﻳﺎ ﺑﺎﻗﻴﺎﻧ&= #65262;س ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺩ&= #65197; ﺃﺑﺪﻳﺖ ﺑﺮﺳﺪ. = ﻭﺍﮔﺮ ﻫﺴﺘﻰ ﻧﻮﻋﻰ ﺭ&= #65165; ﺩﺭﻳﺎﻯﺑﻴﮑﺮ= 5165;ﻥ ﻭﺍﺣﺪﻯ ﺑﺪﺍﻧ&#= 65268;ﻢ،ﺭﻭﺡ ﺷﻨﺎ ﮐﻨﻨﺪﻩ ﺗ&= #64401;ﺎﻣﻞ ﺟﻮ،ﺑﺮﺍﻯ ﺭﻫ= 5166;ﺋﻰ ﺍﺯ ﺍﻳﻦ ﺑﺤﺮﺍ&= #65255;ﻬﺎﻯ ﺑﺤﺎﺭ ﻭﺩﺭﻳﺎ&#= 65259;ﺎ، ﻣﻴﺨﻮﺍﻫﺪ ﺩﺭ &= #65259;ﺮ ﻧﻮﻉ ﺧﻮﺩ ﺭﺍ ﺑ= ﺴﺎﺣﻞ ﻳﻚ ﺟﺰﻳﺮﻩ ﺑﺮ&= #65203;ﺎﻧﺪ ﻭ ﺍﺳﺘﺮﺍﺣﺘﻰ &= #64400;ﻨﺪ. ﻭ ﺟﻤﻊ ﺁﻭﺭﻯ ﻗ= ﺪﺭﺕ ﻣﺠﺪﺩ ﻧﻤﺎﻳﺪ. = ﮐﻪ ﺑﺎﺯ ﺷﻨﺎ ﮐﻨﺎ&= #65253; ﺩﺭ ﺳﺒﺎﺣﻪ ﻭﺗ&= #65204;ﺒﻴﺢ،ﺑﺠﺰﻳʋ= 98;ﻩ ﻧﺰﺩﻳﮑﺘﺮﻯ ﺑ&#= 65204;ﺎﺣﻞ ﻧﻬﺎﺋﻰ ﻧﺠﺎﺕ &= #65169;ﺮﺳﺎﻧﺪ ﻭﺩﺭ ﻫﺮ ﺟﺰﻳﺮ&= #1607; اﻯ ﺩﺭ ﻳﻚ ﺻﻮﺭ&= #65173; ﻧﻮﻋﻰ،ﻭ ﻳﻚ ﺷ&#= 65198;ﺍﻳﻂ ﺟﺪﻳﺪ،ﻭ ﻗﺪﺭ= 5175;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩ&= #65263; ﺗﺎﺯﻩ ﻟﺎﺯﻣﻪ &= #64400;ﺎﺭ ﺑﺮﺳﺪ ﮔﻮﺋﻰ ﺟ&= #65200;ﺍﻳﺮ ﺑﻌﺪﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺩﻭﺭﺗﺮ ﺍﺯ ﻫﻢ = ﻣﻴﺸﻮﻧﺪ. ﺍﻟﺒﺘﻪ ﻫﻴﭻ ﻓ&= #65198;ﺷﺘﻬﺎﻯ ﻋﺸﻖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻤﺮﺍﺗﺐ = ﺍﻟﻬﻰ ﭘﺎﺋﻴﻨﺘﺮ ﺭﺍ &= #65255;ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ،که ﺨﻮʋ= 93; ﺍﺯ ﺁﻧﻬﺎ ﮔﺬﺷته = 575;ﺳﺖ،ﮔﺮﭼﻪ ﺳﭙﺎس ﻭﺧﺎﻃﺮ= 5257; ﺁﻧﻬﺎ ﺭﺍ ﺩﺍﺭ&= #65193; ﻭ ﺩﺭ ﻋﺸﻖ ﺍﻟﻬ= ﻰ،ﻧﻴﺎﺯ ﺍﺯ ﺳﺎﻟﻚ ﺍﺳﺖ = ﮐﻪ ﺍﮔﺮ ﻧﻴﺎﺯﻳﻨ&#= 65194;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﭘﻴﺸﺮA= 235;ﺘﻰ ﺗﮑﺎﻣﻠﻰ ﻫﻢ ﻧ&= #65192;ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻭﺑﺎﺯ ﺩ= ﺭ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺣﻴﻮﺍﻧﺎﺕ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ. ﻭﻫﺮ ﺷﺒﻰ= ﺭﺍ ﺑﺎﻧﺪﺍﺯﻩ ﻳﻚ &= #65207;ﺐ ﺭﻫﺮﻭﻯ ﻃﺒﻴﻌ&#= 65264; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548;ﻭﻧﻪ ﭼﻮﻥ ﺳﺎﻟﮑﺎﻥ &= #64400;ﻪ ﮔﺎﻫﻰﻫﺮﺷﺒﻰ &#= 65197;ﺍ ﺑﺎﻧﺪﺍﺯﻩ ﺻﺪ &= #65203;ﺎﻝ ﺭﻫﺮﻭی ﻤﻴﮑﻨ= 5256;ﺪ. ﻭﻏﻴﺮﺳﺎﻟﮑﺎ= 5253; ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ت ﻨﻮﻋﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﺧﻮﺩ ﻣﻴﮑﻨﺪ ﻭ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﺗﺤﻘّﻖ ﻭ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65260;ﺘﺮﺑﻌﺪﻯ ﻧﻤﻴﮑﻨﻨﺪ . ﭼﻮ= ﻥ ﺑﻤﻴﺮﺩ ﺩﺭ ﻧﺴ&= #65190; ﺑﺪﺗﺮ ﺑﺸﺮﻯ،= 5261;ﺣﺘﻰ ﺩﺭ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻓﺴﺦ ﮔﻴﺎﻫﻰ&= #1548;ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺩ&= #65197;ﺍﺯ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﻭﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻟﻪ ﺧﻮﺍﻫﻨ&#= 65194; ﮔﺬﺭﺍﻧﻴﺪ. ﺗﺎ = ﻋﺎﻗﺒﺖ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65207;ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺩﺭ ﺑﺸﺮﻳّﺖ ﺑﻨﻤ= 5166;ﻳﺪ. ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﻟﺎﺗﺮ ﺩﺭ ﺻﻮﺭﺕ ﻋﺸﻖ = ﻭﺭﺯﻯ ﺳﺎﻟﻚ،ﺧﻮﺩ ﻧ= 5268;ﺰ ﺍﺯ ﻣﺤﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﭙﺎﺵ ﻭ ﺭﺣﻤﺖ ﺩﻭﺳﺘ&= #65194;ﺍﺭ ﺳﺎﻟﻚ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻟﻰ ﻫﺪﻑ ﻫﻤﻬ&= #1652; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548; ﺭﺳﺎﻧﺪﻥ ﻫﻤﻪ &= #65165;ﻓﺮﺍﺩ ﺩﺭ ﺗﺪﺑﻴﺮ ﺧﻮ&= #65193; ﺩﺭ ﮐﻤﺎﻝ،ﺑﻤ= 5198;ﺍﺗﺐ ﺍﻟﻬی ﺒﺮﺗﺮ م= 740; ﺒﺎﺷﺪ. ﻭﺣﺘﻰ ﺑ= ﺎﻟﺎﺗﺮ ﺍﺯﺧﻮﺩ که ﺮﻭ= 581; ﺴﺎﻟﻚ ﺭﺍ ﺑﺠﻠ&= #65262; ﻣﻴﻔﺮﺳﺘﻨﺪ. ﺩ&= #65197; ﺣﺪﻳث ﻋﻠّﺖ ﺁ= 5235;ﺮﻳﻨﺶ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ&#= 1548;ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﺪ ﻣﻦ ﮔ&= #65256;ﺞ ﻣﺨﻔﻰ ﺑﻮﺩﻡ،= 4400;ﻪ ﮐﺴﻰ ﻧﺒﻮﺩ ﻣﺮ&= #65165; ﺑﺸﻨﺎﺳﺪ،ﭘس A= 251;ﺨﻠﻮﻗﺎﺕ ﺧﻮﺩﺭﺍ ﺁﻓﺮﻳ&#= 65194;ﻡ،ﮐﻪ ﻣﺮﺍ ﺑﺸﻨﺎﺳﻴ&#= 65256;ﺪ،ﻭ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻢ &= #64400;ﻪ ﻣﺮﺍ ﺑﺸﻨﺎﺳﻨ&#= 65194;. ﺍﻳﻦ ﺩﻭﺳﺘﻰ ﻭ = ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ،ﺍﺯ = 5251;ﻮﺟﻮﺩﺍﺗﻰ که هنوﺯ ﭘﻴﺪᥴ= 5; ﻧﺸﺪه ﻧﺪ ﻫﺴﺖ. ﻭ ﺍﻳﻦ= ; ﻃﺒﻴﻌﺖ ﺫﺍت اﻟﻬﻰ ﺍﺳ= 5174;،ﮐﻪ ﺳﺮﺍﺳﺮﻭﺟﻮﺩ= 5205; ﺭﺣﻤﺖ ﻭ ﻋﺎﺷﻖ = ﻃﻠﺒﻰ،ﻭﺧﻮﺩ ﻧﻴﺰ ﻋﺸﻖ ﻭﺭﺯ&= #65263; ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﻣ= ;ﺴﻴﺢ ﺧﺪﺍﻭﻧﺪ ﻫﻤﺎ&#= 65253; ﻋﺸﻖ ﺍﺳﺖ. ﺑﻌﺪ= ﻧﻮﺑﺖ ﺗﻌﺮﻳﻒ ﻣﺎﻫﻮ&#= 65263; ﻋﺸﻖ ﻣﻴﺮﺳﺪ، &#= 64400;ﻪ ﺩﺭ ﻫﺮ ﺍﻧﺴﺎﻧ&= #65264; ﺑﻨﺤﻮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻫﺮچه اﻧﺴﺎA= 253; ﻋﺎﻗﻠﺘﺮ ﻋﺎﺷ&#= 65238; ﺗﺮ،ﻭﺑﻴﺸﺘﺮ = 5219;ﺎﻟﺐ ﻟﻘﺎی اﻟﻬﻰ ﺧ= 5262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻴ&= #65200;ﻓﻬﻢ ﻋﻤﻴﻖ ﺗﺮﻯ ﺍﺯ = ﻣﻔﻬﻮﻡ ﻋﺸﻖ ﺩﺍﺭﺩ. ﺳﺎ= ﻟﮑﺎﻥ ﺭﺍﻩ ﻋﺸﻖ ﻭﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺗﻮﺍﻥ = 5207;ﺪﻥ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ،ﺗ= 5166; ﺟﺎﺋﻰ ﮐﻪ ﺟﺎﻥ = ﻣﻴﺪﻫﻨﺪ ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ،ﻋ= 5208;ﻖ ﺁﻧﻬﺎ ﮐﺴﺐ ﮐﻤ&= #65170;ﻮﺩﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65268;ﮕﻴﺮﻧﺪ. ﻭﻧﻪ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ. ﭼﻪ ﺑﺸﮑﻞ ﺧﻮﺩ&= #65191;ﻮﺍﻫﻰ ﻭ ﻏﺎﺭﺕ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ، ﻭ ﻳﺎ ﺣﺘﻰ ﺑﺼﻮ= ﺭﺕ ﻫﻤﮑﺎﺭﻯ ﻭ ﺗﺒ&= #65166;ﺩﻝ ﻧﻴﺎﺯﻫﺎ ﺍﺯ ﻳ&= #64401;ﺪﻳﮕﺮ. ﻧﻴﺎﺯ ﺑﻤﻌﻨﻰ &= #64400;ﻤﺒﻮﺩ ﺍﻧﺴﺎﻧﻬﺎ ﻭﻧ&#= 65268;ﺎﺯ ﺩﺭﺳﺎﻟﮑﺎﻥ ﺑ&#= 65212;ﻮﺭﺕ ﻧﺬﺭ ﻭﻧﻴﺎﺯ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﻤﻌﻨﻰ ﻓﺪﺍﮐ&#= 65166;ﺭﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺒﺎﺷﺪ ﮐʌ= 58; ﻧﺬﺭ ﻣﻴﮑﻨﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س کتﺭﺑﺮﺩ ﻟﻔﻆ = 5155;ﻳﺮﻭس ﻋﺸﻖ، ﻋﺸﻖ ﻣﺠ&#= 65166;ﺯﻯ ﺭﺍ ﻣﻴﺪﺍﻧﻨﺪ. = ﺯﻳﺮﺍ ﺷﺮﻁ ﭘﺎﺳﺦ ﺍﻟ&= #65260;ﻰ ﺑﻌﺸﻖﻋﺎﺷﻖ ﺗ&#= 65198; ﻣﻬﻢ ﺍﺳت که ﭙ= 5166;ﺳﺦ ﻣﻴﺪﻫﺪ. ﻭ ﺍﮔﺮ= ﺃﻳﺮﻭس ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ &= #65169;ﺎﺷﺪ. ﮐﻪ ﺍﮐثرﺍ ﺁﻧ= 5198;ﺍ می ﻔﻬﻤﻨﺪ. ﭘس &#= 65227;ﺸﻖ ﺍﻟﻬﻰ ﻧﻴﺴﺖ ﻭ&= #65175;ﻨﻬﺎ ﻋﺸﻘﻰ ﺟﺴﻤﺎﻧ&#= 65264; ﻭﺑﻮﻟﻬﻮﺍﺳﺎ= 5255;ﻪ ﺩﺍﺭﻧﺪ. ﻭ ﻋﺎﺷ= ﻖ ﺍﻟﻬﻰ ﺷﺒﻴﻪ ﮐ&= #65166;ﺭ ﻋﺎﺷﻘﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺎﺩﻯ ﺍﺯ ﻧﻈﺮ ﺩﻳﮕﺮ&= #65165;ﻥ، ﺷﺒﻴﻪ ﮐﺎﺭ ﻋﺎ&= #65207;ﻘﺎﻥ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍلاّ ﺳﺎﻟﮑʋ= 66;ﻥ ﺧﻮﺩ ﺭﺍ ﭼﻨﺎن &= #1593;اﺷﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﻨﺪ،= 5175;ﺎ ﺑﺪﺍﻧﻨﺪ ﭼﮕﻮ&#= 1606;ه اﺳﺖ. که ﺁﻳﺎ ﻣ&#= 65166;ﻧﻨﺪ ﺩﻳﮕﺮﺍﻥ ﻋﺸﻖ &= #65261;ﺭﺯﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﺳﺎ&= #65247;ﻚ ﺁﻧﻘﺪﺭ ﻣﻴﺪﺍ&#= 65255;ﺪ، ﮐﻪ ﺩﺭ ﺗﺨﻴّﻞ &= #65191;ﻮﺩ،ﺻﻮﺭﺕ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #64344;ﻴﺮ،ﻭﻳﺎ ﻫﺮﺻﻮﺭﺕ ﺷﻬﻮ&#= 65193;ﻯ ﺑﻌﺪﻯ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻧﻈﺮ ﻣﻴﮕﻴﺮﺩ&#= 1548;ﻭﺑﺎ ﺍﻭ ﺗﮑﻠّﻢ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ. ﻭﻧﻴﺎﺯ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﺍی ﭙﺎﮐﺴاA= 200;ﻯ ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ &= #65251;ﻴﺨﻮﺍﻫﺪ،ﮐʌ= 58; ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ&#= 65263; ﺑﺮﺳﺪ. ﻭ ﺍﮔﺮ ﺳ= ;ﺎﻟﻚ ﺗﻮﺍﻧﺴﺖ ﺣﺠﺎ&#= 1576; هاﻯ ﺑﻴﻦ ﺧﻮﺩ &#= 65261; ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65197;ﺍ ﮐﻨﺎﺭ ﺑﺰﻧﺪ ،&#= 65153;ﻧﮕﺎﻩ ﭘﺎﮐﺴﺎﺯﻯ ﺑﻴ&#= 65208;ﺘﺮ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ &= #65187;ﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ ﮐ= ﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺧﺪﺍﻭﻧ= ﺪ ﻧﻴﺰ ﺍﺯ ﻋﺒﺎﺭ&= #65173; ﺃﺣﺒّﻬﻢ ﻭ ﻳﺤ&#= 65170;ّﻮﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﻮﻳﺪ،ﮐ= ;ﻪ ﻣﻦ ﮐﺴﺎﻧﻰ ﺭﺍ = ﺩﻭﺳﺖ ﺩﺍﺷﺘﻢ ﮐﻪ ﺁﻧ&= #65166;ﻥ ﻧﻴﺰ ﻣﺮﺍ ﺩﻭﺳ&= #65176;ﺪﺍﺭﻧﺪ. ﻣﺴﺘﻌﺪ ﺳﻠﻮﻙ &= #64394;ﻧﺘﻴﮑﻰ،ﺗﻮʋ= 65;ﻥ ﺩﻭﺳت ﺪﺍﺷﺘﻦ &#= 65193;ﺍﺭﺩ. ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻋﺸ= ﻖ ﺳﺎﻟﻚ ﻭﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﻭ ﻃﺮﻓﻪ ﺍﺳﺖ.= ﻭﺧﺪﺍﻭﻧﺪ ﻣﺪﺍﻡ ﻗﺪﺭﺕ ﻭ&= #65259;ﻢ ﻭﺗﻮﺍﻥ ﺩﻭﺳﺖ &= #65193;ﺍﺷﺘﻦ ﺑﻴﺸﺘﺮ ﻣﻴﺪﻫ&#= 65194; ﮐﻪ ﺁﻧﮕﺎه ﺴﺎ&#= 65247;ﮑﺎن ﻨﻴﺰﺩﻭﺳﺘﻰﺑ= 5268;ﺸﺘﺮﻧﺸﺎﻥﻣ᥾= 8;ﺪﻫﻨﺪ. <span style=3D'mso-spacerun:yes'> </span>ﺳﻌﺎʋ= 93;ﺕ،ﻣﻮﺿﻮﻉ ﻋﺸﻖ ﻃﺎﻟﺒﺎﻥ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻟﻘﺎی اﻟﻬی= ﺪﺭ ﺭﺿﺎﻯ ﻣﻌﺸﻮﻕ &= #65251;ﻴﺒﺎﺷﺪ. ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ &= #64400;ﺴﺐ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﻌﺎﺩﺕ ﻣ= ﺮﺍﺣﻞ ﺳﻌﺎﺩﺕ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﻌﺪﻯ ﺭﺍ ﺑﺮﺳ&= #65256;ﺪ. ﻳﻌﻨﻰ ﺗﮑﺎﻣﻞ &= #65155;ﺑﺪﻯ ﺭﻭﺡ ﺧﻮﺩ ﺭﺍ ﻣ= ﻴﻴﺎﺑﻨﺪ. ﺳﻌﺎﺩﺗﻰ ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﻫﻨﺪ،ﮐʌ= 58; ﺧﻴﺮ ﺗﮑﺎﻣﻠﻰ &= #65261;ﺟﻤﺎل اﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&#= 65193; ﺯﻳﺒﺎﺗﺮ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺍﮐثرﺍ ﮐﻪ ﻣﻌ= 5256;ﻰ ﻋﺸﻖ ﺭﺍ ﺩﺭ ﺳﻤ= ﺖ ﻣثبت اﻟﻬﻰ ﺁʌ= 53; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ، ﻃﺒﻌ= 5166; ﺑﺄﻣثاﻝ ﺃﻳﺮA= 261;س ﻣﺎﺩﻯ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎﻯ ﻗﺸﺮﻯ،ﮐﻪ ﻫﻤ= 5258; ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﻨﺎﺣﻖ ﺑﺨ&= #65262;ﺩ ﻧﺴﺒت ﻤﻴﺪﻫﻨ= 5194;. ﻣﻴﺮﻭﻧﺪ. ﺍﻓﻠ&= #65166;ﻃﻮن عشق ﺭﺍ ﺑﺮﺣﺴA= 168; ﻋﺎﺩﺕ ﺑﺮﻧﻮﻉ &= #65191;ﺎﺻﻰ ﻣﻴﺨﻮﺍﻧﺪ،ﮐA= 258; ﻋﺸﻘﻰ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎﺷﺪ. ﻳﺎ ﻋﺸﻘ= ﻬﺎﻯ ﺩﻳﮕﺮ ﺑﺎ ﺍﺳﺎ&= #65251;ﻰ ﻭ ﻣﻔﺎﻫﻴﻤﻰ ﺩ&= #65267;ﮕﺮ. ﻣﺎﻧﻨﺪ ﻫﻨﺮ ﻭ = ﺷﻌﺮ ﻭ ﻫﺮ ﺍﺑﺪﺍﻋﻰ = ﺩﻳﮕﺮ. ﻭﻫﺮﮐس ﮐﻪ ﺑﺮ&#= 65165;ﻯ ﻫﺪﻑ ﺧﻮﺩ ﺳﺨﺖ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮑﻮﺷﺪ، ᥽= 1;ﺠﺎﺯﺍ ﻋﺎﺷﻖ ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ = ﭼﻪ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺭ &= #65251;ﻔﻬﻮﻡ ﻭﻣﻌﻨﻰ ﻭ ﻧﺘﻴ&= #65184;ﻪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺭﺳﺘﻮﻓﺎﻥ ﺷﺎﻋﺮ ﻳﻮﻧﺎﻧ&#= 65264; ﻣﻴﮕﻮﻳﺪ،ﻋﺎA= 207;ﻘﺎﻥ ﺩﻧﺒﺎﻝ ﻧﻴﻤﻪ &= #65193;ﻭﻡ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﭼ= ﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64400;ﻪ ﺟﻨﺴﻰ ﻣﺨﺎﻟﻒ &= #65197;ﺍ ﻧﻴﻤﻪ ﺩﻭﻡ ﻣﻴ&= #65194;ﺍﻧﻨﺪ،ﮐﻪ ﻣﻔﻬﻮﻣﻰ ﺟﻨﺴ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﺩﺍ&#= 65197;ﺩ. ﻭﭼﻪ ﺳﺎﻟﮑﺎﻥ &= #64400;ﻪ ﻫﻢ ﺯﺍﺩ ﺭﻭﺣﻰ = ﻭ ﻧﻴﻤﻪ ﺩﻭﻡ ﺧﻮ&= #65193;ﺭﺍ. ﮐﻪ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ&#= 1548; ﺍﺯ ﻧﻴﻤﻪ ﺭﻭﺣ&= #65264; ﻓﻌﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65192;ﻮﺍﻫﻨﺪ. ﺍﻋﺘﻤﺎﺩ ﺑﻨﻴ&#= 65252;ﻪ ﺩﻭﻡ ﺩﺭ ﺳﺎﻟﻚ&= #1548; ﺗﺒﺪﻳﻞ ﺑﻬﻤﺎ&#= 65253; ﻧﻴﻤﻪ ﺩﻭﻡ ﺑﺮ&= #65175;ﺮ ﺍﺳﺖ. ﻭﻧﻪ ﺍﻣﺘ= ﻠﺎﻙ ﻧﻴﻤﻪ ﺩﻭﻡ ﺑﺮ&= #65165;ﻯ ﺧﻮﺩ. ﺑﻠﮑﻪ ﻓﺪ= ﺍﮐﺎﺭﻯ ﺣﺘﻰ ﺍﮔﺮ ﺟﺎﻥ = ﺑﺸﺮﻯ ﺑﺎﺷﺪ. ﺳﻘﺮﺍﻁ = ﻋﺸﻖ ﺭﺍ ﺗﻮﻟﺪ ﺟﺪﻳ&= #65194; ﺩﺭ ﺯﻳﺒﺎ ﺭﻭﺋ&= #65264; ﻣﻴﺪﺍﻧﺪ،ﭼﻪ = 5193;ﺭ ﺯﻳﺒﺎﺋﻰ ﺟﺴﻢ &= #65267;ﺎ ﺯﻳﺒﺎئی ﺮﻭﺡ = 5261; ﻋﻘﻞ ﮐﻪ ﺍﻳﻦ ﺯ= ﻳﺒﺎﺋﻴﻬﺎ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻭ= 5203;ﻴﻠﻪ ﺷﻬﻮﺩ ﻭ ﺗﻮﺳّ&#= 65246; ﺳﺎﻟﮑﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ. ﭼﻪ ﭘﻴﺮ ﮐﺎﻣﻞ = ﻳﺎ ﻣﺮﺍتب ﺸﻬﻮﺩA= 263; ﺑﺎﻟﺎﺗﺮ. که ﺠ&#= 65252;ﺎل اﻟﻬﻰ ﺩﺭﺁﻥ ﺑ&#= 65268;ﺸﺘﺮ ﺍﺳﺖ. ﺳﺮﻧﻮﺷت عشق ﻮﺍﺩﺍمه ᥳ= 3;ﻥ،ﻧﺴﻞ ﻭﺑﻘﺎﻯ ﻧﻮﻉ ﺭ&= #65165; ﺗﺤﮑﻴم ﻤﻴﮑﻨ= 5194;. ﺯﻳﺮﺍ ﺩﺭ ﺷﻬﻮ&= #65193; ﺟﻤﺎل ﺘﺠﻠﻴﺎ= 578; ﺮﻭح اﻧﺴﺎﻥ ﺑ= 5240;ﻬﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻤﻴﺮﻭﺩ. ﻭ ﺍﻧﺴﺎﻥ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﻧﻴﮑﻮﺗﺮ = 5193;ﺭ ﺳﻄﺢ ﺧﻮﺩ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﮐﻪ ﺍﺯ ﮐﻮﺯﻩ ﻫ= ﻤﺎﻥ ﺗﺮﺍﻭﺩ ﮐﻪ ﺩﺭ = ﺍﻭﺳﺖ. ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ &= #65235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; ﺩﺭ ﺳﺎﻟﻚ ﻭ ﺍﻭ= ﻟﺎﺩ ﺍﻭ،ﻭﺣﺘﻰ ﺑﺠ= 5166;ﻣﻊ ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧ= ﺪﻣﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﻢ ﺧﻮﺩ ﺷﺎﻳﺴﺘﮕ&#= 65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﻭﺭﺟﻌﺖ ﺑﺠﻬﺎ&#= 65253; ﭘس ﺍﺯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺭﺍ ﺩﺍﺭﺩ&= #1548;ﻭﻫﻢ ﺑﻨﺴﻠﻬﺎﻯ ﺧﻮ&#= 65193; ﻓﺮﺻﺖ ﺗﻌﺎﻟﻰ &= #65197;ﺍ ﺁﻣﺎﺩﻩ ﮐﺮﺩﻩ &= #65165;ﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﻘﺮﺍﻁ ﺑﺎﺯ ﺩﺭ ﺍﺻﻠﺎ&= #65185; ﺗﻌﺮﻳﻒ ﺧﻮﺩ،= 5165;ﺯ ﻋﺸﻖ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﮐﻪ ﻋﺸﻖ ﺗﻨﻬﺎ ﺷﻮ&= #65237; ﺭﺳﻴﺪﻥ ﺑﺠﻤﺎ&#= 65245; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5187;ﺮﮐﺖ ﺑﺴﻮﻯ ﺗﻮﻟﻴﺪ &= #65251;ثل ﺑﻬﺘﺮ ﺩﺭ ﺗﻨﺎ&= #65203;ﻞ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﻋﺸﻖ ﺟﺴﻤﻰ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺩﺭ ﻋﺸﻖ ﺍﻟﻬﻰ = ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺍﻣثاﻝ ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﻨﺪ. ﭼﻪ ﺩﺭ ﺗﻮﻟﻴﺪ = ﻧﺴﻞ ﺑﺎ ﺟﻨس ﻣﺨﺎﻟ&#= 65234;، ﻭ ﻳﺎ ﺭﺳﺎﻧﺪﻥ = ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺑﻤﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻓﺮﺯ= ﻧﺪﺍﻥ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﻭﺣﺘﻰ ﺍﻭ= ﻟﺎﺩ ﻭﻋﻴﺎﻝ ﺧﺪﺍﻭ&#= 65255;ﺪ. ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﮐ&= #65166;ﻣﻞ ﺷﺪﻩ ﺗﻮﻟﺪ ﺩﻭ&= #65249; ﺍﻟﻬﻰ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ ﻭ ﻓﻄﺮﺕ ﺟﺪﻳﺪ&= #65263; ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ، ﺷﺎﻳﺴﺘ= 4405;ﻰ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ ﺑﻬﺘﺮ،ﻭ ﺣﺘﻰ &#= 65207;ﺎﻳﺴﺘﮕﻰ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺁﻳﻨﺪﻩ ﺑﺠﻬﺎ&#= 65253; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻣ= ﻴﺘﻮﺍﻥ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ &= #64400;ﻪ ﻋﺸﻖ ﺗﻨﻬﺎ ﺷﻮ&= #65237; ﺑﺨﻴﺮ ﻭ ﺗﮑﺎﻣ&= #65246; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺩﮔﺮﮔ&= #65262;ﻧﻰ ﺫﺍﺕ،ﺑﺮﺍﻯ ﺭ= 5203;ﻴﺪﻥ ﺑﺸﻬﻮﺩ،ﻭ ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻣﺤﺒﻮﺏ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ،ﻭﺍﺩﺍﻣA= 258; ﻋﺸﻖ ﻭﺧﻴﺮ ﺍﻟ&= #65194;ﻯ ﺍﺳﺖ. ﮐﻪ ﻣﺪﺍﻡ= ﺑﺎﻳﺪ ﺑﺨﻴﺮﻭﻣﻘﺎﻡ &#= 65169;ﺮﺗﺮ ﻭ ﺷﻬﻮﺩ ﺑﺎﻟﺎ&= #65175;ﺮ ﺭﺳﻴﺪ. ﮔﺮﭼﻪ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﺑﺮﺗﺮ&#= 65267;ﻦ ﺷﻬﻮﺩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﻟﺪﻧّ&#= 65264; ﺑﻴﺸﺘﺮ ﺩﺭﮐﺎ&#= 65251;ﻠﺎن اﻟﻬی هست،ﮐﻪ= ﺑﺎﻳﺪ ﺍﻣﺮﻭﺯ ﺫﺧﻴﺮ&#= 65257; ﺁﺧﺮﺕ ﺗﻮﻟﺪ ﺑ&= #65198;ﺗﺮ ﺑﻌﺪﻯ ﻧﻤﻮﺩ. ﺍ= ﮔﺮ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﻭ ﺍﺻﻄﻠﺎﺣ&= #65166; ثوﺍﺑﻬﺎﻯ ﺑﻴA= 208;ﺘﺮ ﺩﺭ ﺧﺪﻣﺎﺕ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﮐﺮﺩ. ﻭﻣﻴ= ﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻋﺸﻖ ﺷ= ﻮﻕ ﻭ ﻃﻠﺐ ﺧﻠﻮﺩ ﻭ= ﺟﺎﻭﺩﺍﻧﮕﻰ ﺍﺳﺖ. ﻭ ﺍلاّ ﻗ&#= 65260;ﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻧﻮ&#= 65227;ﻰ،ﺟﺎﻭﺩﺍﻧᤨ= 5;ﻰ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻟﻪ ﻭﻣﻴﻠﻴﻮﻧﻰ ﺩ&#= 65197; ﺟﻬﻨّﻢ ﺟﻬﺎﻥ= 548;ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﺩﺍﺭﻧﺪ. ﺗﺎﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﺪ. ﮐﻪ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻫﺴﺘﻰ،ﺣﺘﻰ ﺍ= 5197;ﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗ&#= 65252;ﻰ ﻭ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧ= ﻴﺰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺪﺍﻥ ﺧﻮﺍʌ= 59;ﻨﺪ ﺭﺳﻴﺪ. ﻭ ﺣﺘﻰ ﺑ= ;ﻬﺒﻮﺩﻯ ﻓﺼﻮﻝ ﻧﻮﻋﻰ،= 5261; ﺣﻔﻆ ﺍﻧﻮﺍﻉ ﺭ&= #65165; ﺳﺎﻟﮑﺎﻥ ﻋﻤﻞ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﻃﺒﻴﻌﺖ ﻓﻨﺎ ﺩ&= #65197; ﺍﺟﺴﺎﻡ ﻧﻮﻋﻰ &= #65165;ﺳﺖ،ﻭ ﺗﻨﺎﺳﻞ ﭼﺎﺭﻩ &= #65187;ﻔﻆ ﻧﻮﻉ ﺍﺳﺖ،ﻭﭘ= 587; ﺍﺯ ﺷﺎﻳﺴﺘﮕﻰ. = ﻭﻟﻰ ﺩﺭﻃﺒﻴﻌﺖ ﻓﻨ&#= 65166;ﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ،ﮐﻪ ﻣ= 5194;ﺍﻡ ﺗﻮﻟﺪ ﺩﺭ ﺟﻬﺎ&= #65253; ﺭﺍ ﺩﺍﺭﺩ. ﺑﺮﺍ= ﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198;،ﻳﺎ ﺟﺒﺮﺍﻥ ﻋﻘﺐ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺎﻧﺪﮔﻰ ﻫʋ= 66;ﻯ ﭘﻴﺸﻴﻦ. ﻭ ﺍﻳﻦ= ﺗﻌﺎﻟﻰ ﻧﻮﻋﻰ ﺍﺭﻭﺍﺡ&#= 1548; ﻏﻴﺮ ﺍﺯ ﺗﻌﺎﻟ&= #65264; ﻧﻮﻋﻰ ﺍﺟﺴﺎﻡ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺍﺭﻭﻳﻦ ﻣﻴﮕ&#= 65262;ﻳﺪ. ﻭ ﻫﺮﺩﻭ ﮔﻮﻧﻪ = ﺗﮑﺎﻣﻞ ﺑﻤﻮﺍﺯﺍﺕ ﻫﻢ &= #64344;ﻴﺶ ﻣﻴﺮﻭﻧﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣّﺎ ﻋﺸق ﺮﺍ ﻣﺠﺪ ﻭ&= #65169;ﺰﺭﮔی ﺨﻮﺍﻫﻰ ﺑﺎﻋث &#= 64400;ﺎﺭﻫﺎﻯ ﺑﺰﺭﮒ ﻧﻴﺰ ﻣﻴ&= #65208;ﻮﺩ. ﭼﻪ ﺩﺭ ﺍﻣﻮﺭ ﺩ= ﻧﻴﻮﻯ ﭼﻮﻥ ﻗﻬﺮﻣﺎﻧ&#= 65166;ﻥ ﺗﺎﺭﻳﺨﻰ،ﻭﭼA= 258; ﺩﺭ ﺍﻣﻮﺭ ﺭﻭﺣ&= #65264; ﻭ ﻣﺴﺎﺑﻘﻪ ﺍﺭ&= #65261;ﺍﺡ ﺑﺮﺍﻯ ﺗﻘﺮّﺏ &#= 65169;ﻴﺸﺘﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﺑﺨ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﻭﻧﻴﺰ ﺩﺭ= ﮐﺴﺐ ﺻﻔﺎﺕ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ،ﻭﺍﻟﮕʌ= 62;ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ. ﻓﻠﺎ&= #65203;ﻔﻪ ﺍﺯ ﻗﺪﻳﻢ ﺗﺼﻮ&= #65197; ﺟﺎﻭﺩﺍﻧﮕﻰ ﺩ&#= 65197; ﻗﻬﺮﻣﺎﻧﺎﻥ ﺭ&#= 65165; ﺩﺍﺷﺘﻨﺪ،ﮐﻪ = 5175;ﻨﻬﺎ ﺩﺭ ﻧﺎﻡ ﻗﻬﺮﻣ&= #65166;ن ﺒﻮﺩﻩ. ﻭ ﻧﻪ ﻗﻬ= ;ﺮﻣﺎﻧﺎﻥ ﺭﻭﺣﻰ ﻭ ﻋﻮﺍﻡ = ﺑﺎ ﺗﻮﻟﻴﺪ ﻧﺴﻠﻬ&#= 65166;ﻯ ﺧﻮﺩ ﺗﺼﻮﺭ ﺟﺎ&= #65261;ﺩﺍﻧﮕﻰ ﺧﻮﺩﺭﺍ ﻣﻴﮑﺮ&#= 65193;ﻧﺪ. ﻭﻟﻰ ﻋﺎﻗﻠﺘﺮ&#= 65165;ﻥ ﺑﺎ ﺗﻨﺎﺳﻞ ﺭﻭ&= #65187;ﻰ، ﻭﻧﺴﻠﻬﺎﻯ ﺭﻭ&#= 65187;ﻰ ﺑﺮﺗﺮﻳﺎﻓﺘﻦ. &= #65261;ﺗﻮﻟﻴﺪ ﻧﺴﻞ ﮐﺮﺩﻥ، ﻭ &= #65175;ﺮﺑﻴﺖ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﺩﺭ ﺳﺎﻟﮑﺎﻥ، &#= 65165;ﺣﺴﺎس ﺟﺎﻭﺩﺍﻧﮕﻰ ﺧ&#= 65262;ﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ،@= 400;ﻪ ﻋﻤﻠﺎ ﻧﺘﻴﺠﻪ &= #65191;ﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ، ﺟ&#= 65166;ﻭﺩﺍﻧﮕﻰ ﻧﺴﺒﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ،ﻭ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ. ﮔﻮﺋﻰ ﺭ= ﻭﺡ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭘس ﺍﺯﻣﺮﮒ ﺩﺭ &= #65251;ﻠﮑﻮﺕ،ﺑﺘﺪʋ= 69;ﻴﺮ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺩﻳﮕﺮ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﺩ. ﭼﻪ ﺑﻤﻌﻨﻰ ﮐﺴ&= #65168; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻦ&#= 1548; ﻭ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟ= ﻮﺩ ﺑﺎ ﺁﻧﻬﺎ ﺩﺭ ﺁ= ﻣﺪﻥ،ﻭ ﭼﻪ ﻋﻤﻠﺎ ﺧﻮﺩ&= #65197;ﺍ ﺑﺮﺍﻯ ﺭﺟﻌﺘﻬ&#= 65166;ﻯ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺁ&= #65251;ﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ. ﻓﻠﺎ&= #65203;ﻔﻪ ﺣﮑﻤت ﻤﺎﺩﻯ ﻭ &= #65187;ﺘﻰ ﻟﺪﻧّﻰ، ﺑﺮﺍA= 263; ﺟﺎﻭﺩﺍﻧﮕﻰ ﺁ&#= 65255;ﻬﺎ ﻣﻌﺎﺑﺪﻯ ﺑﺮﭘ&#= 65166; ﻣﻴﮑﺮﺩﻧﺪ. ﮐﻪ = ﻫﻤﺎﻥ ﺧﺎﻧﻘﺎﻩ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳﺪ ﺳﺎﻟﻚ ﺗ&= #65198;ﺑﻴﺖ ﺷﻮﺩ. ﺍﮔﺮ ﮐﻪ ﺍ= ;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺍﺩﺍمه = 5194;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻧﺰ= ﺩ ﺍﻓﻠﺎﻃﻮﻥ ﻭ ﺍ&= #64400;ﺎﺩﻣﻰ ﺍﻭ،ﻋﺸﻖ ﺩﻭﺟ= 5260;ﺖ ﺩﺍﺭﺩ. ﻳﮑﻰ ﺍﺗ= ّﺠﺎﻩ ﺯﻣﺎﻧﻰ ﻭ ﺍﻓﻘ&= #65264; ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263;، ﻭ ﺩﺭ ﺳﻤﺖ ﺗﻮﻟ= ﻴﺪ ﻣثل ﺟﺴﻤﺎﻧﻰ= 48; ﻭ ﺣﻔﻆ ﻣﻘﺎﻣﻬﺎ&#= 65263; ﻧﻮﻋﻰ. ﻭ ﺩﻳﮕﺮ= ﻯ ﺍﺗّﺠﺎﻩ ﺃﺑﺪ= 5263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻋﻤﻮﺩﻯ ﺩA= 197; ﺗﻮﻟﻴﺪ ﺍﺭﻭﺍﺡ ﻣﺘﻌﺎ&#= 65247;ﻰ ﺩﺭ ﺣﮑﻤﺖ ﺑﺴﻮ&= #65263; ﺧﺪﺍ،ﺩﺭ ﻣﺮﺍ= 5175;ﺐ ﺑﻌﺪﻯ ﺍﺯ ﺑﻴﻦ = ﻣﺴﺘﻌﺪﺍﻥ ﭘﻴﺮﻭ ﺧﻮﺩ ﺃﻓ&= #65198;ﻭﺩﻳﺖ ﺯﻣﻴﻨﻰ. ﻭ ﻋﻮﺍ= ﻡ ﺑﺘﺨﻠﻴﺪ ﻭ ﺟﺎ&= #65261;ﺩﺍﻧﮕﻰ ﻧﺴﻞ ﺃﻓﺮﻭﺩﻳ&#= 65174; ﺁﺳﻤﺎﻧﻰ،ﮐﻪ = 5203;ﺎﻟﮑﺎﻥ ﺟﺪﻳﺪ ﻫﺴﺘﻨﺪ. = ﻭ ﺑﺎ ﮐﻤﻚ ﻓﻠﺴﻔ&= #65258; ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺟ&= #65194;ﻳﺪ ﻭ ﻋﻠﻢ ﻟﺪﻧّﻰ &= #65191;ﻮﺩ، ﮐﻪ ﺍﺯ ﻣﺤﻞ ﻋﻘ= ﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻭ ﻓﺮ&= #1617; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﻓﻠﺎﺳﻔﻪ &= #65231;ﻴﺮ ﺍﻟﻬﻰ،ﺟﺰ ﻧﺸ= 5192;ﻮﺍﺭ ﺍﻓﮑﺎﺭ ﺧﻮﺩ ﻭ = ﻳﺎ ﺣﺘﻰ ﺍﻓﮑﺎﺭ ﺍ&= #65247;ﻬﻰ ﺷﺪﮔﺎﻥ ﮐﺎﺭی &#= 65184;ﺪﻳﺪ ﻧﻤﻰ ﮐﻨﻨﺪ. ﮐﻪ= ﻧﻪ ﺧﻮﺩ ﺑﮑﻤﺎﻝ ﻣ&= #65268;ﺮﺳﻨﺪ،ﻭ ﻧﻪ ﭘﻴﺮﻭﺍﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﮑﻤﺎﻝ <span style=3D'mso-spacerun:yes'> </span>ﺷﻬﻮﺩ= 5263; ﻭ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65251;ﻴﺮﺳﺎﻧﻨﺪ. ﺍﻓﻠﺎﻃﻮﻥ ﺑﺮ&#= 65165;ﻯ ﻃﺎﻟﺐ ﺣﮑﻤﺖ ﻣ&= #65268;ﮕﻮﻳﺪ،ﮐﻪ ﺩﺭ ﺟﻮﺍﻧﻰ ﺍﺟ&= #65204;ﺎﻡ ﺭﺍ ﻗﺎﺑﻞ ﻋﺸﻖ = ﻣﻴﺪﺍﻧﺴﺘﻢ. ﺳﭙس ﺩﺭ ﺑﺰﺭﮔ&#= 65264;،ﺗﻨﻬﺎ ﺍﺟﺴﺎﻡ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺭﺍ ﻗﺎﺑﻞ ﻋﺸﻖ&= #65193;ﺍﻧﺴﺘﻢ. ﺑﺨﺼﻮﺹ ﺟﻨس ﻣ&#= 65192;ﺎﻟﻒ ﻭﻟﻰ ﺩﺭ ﻧﻬﺎﻳ&= #65174; ﮐﻤﺎﻝ، ﮐﻤﺎﻝ &#= 65165;ﻟﻬﻰ ﺍﺳﺖ، ﮐﻪ ﻣﻌﻘ&#= 65262;ﻟﺎﺕ ﻭ ﻓﻀﺎﺋﻞ ﺟﺪﻳ&= #65194; ﻭ ﺍﻓﮑﺎﺭ ﺑﮑﺮ = ﺍﺑﺪﺍﻉ ﻣﻴﺸﻮﺩ. ﻋﺸﻖ ﺍ= ﻓﻠﺎﻃﻮﻧﻰ ﻫﻤﺎﻥ ﻋﺸﻖ ﺳﺎ&= #65247;ﮑﺎﻥ ﺍﻣﺮﻭﺯ ﺑﺎﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ،ﮐﻪ ﺧﺪﺍ= 5261;ﻧﺪ ﺍﻭ ﺭﺍ ﻣﻌﺮﻓﻰ = ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﺧﻮﺩ= ﺑﺴﻄﺢ ﮐﻤﺎﻟﺎﺕ ﻋﻘﻠ&#= 65264; ﻭﺷﻬﻮﺩﻯ ﻭﻣﻘ&#= 65166;ﻣﺎت اﻟﻬﻰ ﺭﺳﻴﺪه = 575;ﻧﺪ. ﮐﻪ ﭘﻴﺮﻭ ﺧﻮﺩ&= #65197;ﺍ ﻧﻴﺰ ﺑﮑﻤﺎﻝ ﻣ&= #65268;ﺮﺳﺎﻧﺪ. ﻟﺬﺍ ﺁﻧﭽﻪ ﮐﻪ = ﺳﺎﻟﻚ،ﻫﺮ ﻋﺸﻘﻰ ﺭﺍ ﮐﻪ ﺩ= ﻭﺳت ﺒﺪﺍﺭﺩ، ﺗﻌﺒ= 617;ﺪﻯ ﺍﺯ ﺻﻔﺎﺕ ﻭ ﺍﺣ= ﻮﺍﻝ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ&= #65197;ﻭﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﻃﻠﺐ = ﻋﺸﻖ ﻣﺎﺩﻯ ﺍﺳﺖ. ﺑﺨ= ﺼﻮﺹ ﺳﺎﻟﻚ ﺍﻟﻬﻰ،= 5169;ﺎ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65165;ﻧﺴﺎﻥ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭ ﺑﺘﺪﺭﻳﺞ ﺭﺳ&= #65268;ﺪﻥ ﺑﻌﺸﻖ ﺍﻟﻬﻰ ﻭ = ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺍﺭﻭ&#= 65165;ﺡ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264;. ﻭﺟﻤﺎﻝ ﺷﻬﻮﺩ&#= 65263; ﻭ ﻣﻘﺪﺳﺎﺕ ﺍﻟ&= #65260;ﻰ ﮐﻪ ﺑﺘﻘﺪّس ﻭ &#= 64344;ﺎﮐﻰ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧ&#= 65194;. ﺯﻳﺮﺍ ﻋﻘﻞ ﻭ ﺳ= ﻤﭙﺎثب هاﻯ ﺍﻧﺴﺎﻧﻰ = 5169;ﺠﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ،ﺍA= 261;ﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺯﻳﺒ&#= 65166;ﺋﻰ ﺑﺮﺗﺮ ﻣﻴﺒﺮﺩ. = ﭼﻮﻥ ﺳﺎﻟﻚ ﺩﺭ ﻣﻴﻴ&= #65166;ﺑﺪ،ﮐﻪ ﺍﻳﻦ ﺟﻤﺎﻝ ﻭﺳ&= #65268;ﻠﻪ ﺍﻟﻬﻰ ﺍﻭ ﺍﺳﺖ&= #1548;ﮐﻪ ﺍﻭﺭﺍ ﭘﺮﺳﺘﺶ &= #65251;ﻴﮑﻨﺪ،ﻭ ﺗﻘﻮﻳﺖ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻣﻴﻨﻤʋ= 66;ﻳﺪ. ﺗﺎ ﺑﺠﻤﺎﻟﻬﺎ&#= 65263; ﻣﻌﻨﻮﻯ ﻭ ﻋﻘﻠ&= #65264; ﻭ ﺷﻬﻮﺩﻯ،ﻭ ﺣ&#= 65176;ﻰ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65199;ﻳﺒﺎﺋﻰ ﻭ ﻟﺪﻧّﻰ ﺑﺮﺳ&#= 65194; ﮐﻪ ﻧﻈﻢ ﻭﻗﻮﺍ&= #65255;ﻴﻦ ﻃﺒﻴﻌﻰ ﺩﺭ ﻋﻠ&= #65262;ﻡ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺭ&= #65165; ﺑﺎﻋث ﻣﻴﮕﺮﺩ= 5193;. ﻭ ﺳﺎﻟﻚ ﻣﺘﻮﺟ&= #1617;ﻪ ﺑﻌﺸﻖ ﺧﺪﺍ،ﺑ= 5260;ﺮ ﭼﻴﺰﻯ ﻧﻴﺰ ﮐﻪ = ﺗﻮﺟّﻪ ﮐﻨﺪ، ﺑﺨﺪﺍ ﺗ&#= 65262;ﺟّﻪ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺩ= ;ﺭ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺄ&#= 65251;ّﻠﺎﺕ ﺑﺎ ﺭﻭﺍﻥ ﭘﺎﻙ = ﻭ ﻫﺪﻑ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ= ; ﺍﺳﺖ، ﮐﻪ ﺑﺤﮑﻤﺘﻬﺎ&#= 65263; ﺑﺮﺗﺮ ﻭﻣﻌﺮﻓ&#= 65176;ﻬﺎ ﻭ ﺷﻨﺎﺧﺘﻬﺎﻯ &= #65187;ﻘﻴﻘﻰ ﺗﺮ ﻣﻴﺮﺳﻨﺪ. ک&= #1607; اﺯ ﻣﻘﺎﻡ ﻋﻘﻞ &= #65183;ﺰﺋﻰ ﺑﻌﻘﻞ ﮐﻠّﻰ ﺭ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪه اﻧﺪ. ﻭﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺷﺎﻫﺪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ،ﺍﺯ ﻣ= 5188;ﻞ ﻣﻌﻘﻮﻟﺎﺕ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ، ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺩﺍﺭﺩ &#= 65203;ﺎﻟﻚ ﺍﺯ ﻣﺮﺍﺣﻞ ﻭﻧ&= #65198;ﺩﺑﺎﻥ ﺯﻳﺒﺎﺋﻰ ﻫﺎ ﺑ&= #65166;ﻟﺎ ﻣﻴﺮﻭﺩ،ﺗﺎ ﺑ= 5184;ﻤﺎﻝ ﮐﻠّﻰ ﺷﺎﺑﺖ،A= 203;ﺮﭼﺸﻤﻪ ﻫﺎﻯ ﺯﻳﺒﺎﺋﻰ &= #65261; ﺣﮑﻤﺘﻬﺎ ﻣﻴﺮ&#= 65203;ﺪ. ﮐﻪ ﺣﺪﺃﮐثر ﺩ= 5197; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻧﻪ ﺟﻤﺎﻝ ﻣﻄ&= #65248;ﻖ ﺍﻟﻬﻰ، ﮐﻪ ﺩﺭ &= #65155;ﺑﺪﻳّﺖ ﮐﻤﺎﻟﺎﺕ،ﺩﺭ = 5165;ﻧﻮﺍﻉ ﺑﻰ ﻧﻬﺎﻳﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺪﺍﻥ ﻣ&= #65268;ﺮﺳﺪ. ﻭ ﺑﻨﺎﺏ ﻭ ﺧﺎﻟ= ﺼﺘﺮﻳﻦ ﺍﻓﮑﺎﺭ ﻭ ﻋﻮﺍ&= #65219;ﻒ ﻣﻴﺴّﺮ ﺧﻮﺩ ﻣ&#= 65268;ﺮﺳﺪ،ﮐﻪ ﺭﻭﺡ ﺍﻭ،ﺍﻳﻦ &#= 65259;ﻤﺎنی اﺭﻭﺍح اﻟﻬﻰ A= 193;ﺭﻣﺮﺍﺗب ﺘﺠﻠی ﺮﺍ ﻳﺎﻓ&#= 65176;ﻪ ﺍﺳﺖ. ﺗﺠﻠّﻴا= 578; اﻟﻬﻰ ﺩﺭ ﺍﻧﻮ&#= 65165;ﻉ ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ&#= 1548;ﺗﺠﺴّﻢ ﺟﺴﻤﻰ ﻭ ﺟﻬﺎﻧ&= #65264; ﺧﻮﺩﺭﺍ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﭘﻴﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ. ﻭﻗﺘﻰ ﻳﻚ= ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﻭﻣﻮﻓﻖ &= #65203;ﻠﻮﮐﻰ،ﮐﺸﻒ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ= ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ ﺭﺍ ﭘﻴﺪ&= #65165; ﻧﻤﺎﻳﺪ. ﮐﻪ ﺍﻣ= ثاﻝ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﻭﻣﺤﻤﺪ،ﻭ ﻫﺮ= 5267;ﻚ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﺑﻴﺘﻬﺎﻯ ﻫﺮ ﺷﺶ ﭘﻴﺎﻣﺒ&= #65198; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548; ﻫﺮﻳﻚ ﺑﻨﻮﺑﻪ &= #65191;ﻮﺩ،ﮐﺸﻒ ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻧﻮﺍ= ;ﺭ ﺗﺠﻠّﻴﺎﺕ ﺭﺍ &#= 65251;ﻴﮑﻨﻨﺪ. ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﺍﻧﺴﺎﻧﻰ ﺁﻧﺎ&#= 65253; ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺷﺪ. ﻟﺬﺍ ﺍﻳﻦ ﺭ= ;ﻭﺍﻥ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺟﻤ&= #65166;ﻝ ﺗﺠﻠّﻰ ﺟﺪﻳﺪ &#= 65191;ﻮﺩ ﻣﺬﻫﻮﻝ ﻭ ﻣﺒﻬ&= #65262;ﺕ ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋ&= #65264; ﺑﺨﺪﺍﻯ ﻣﻄﻠﻖ &= #65197;ﺳﻴﺪﻩ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﺍ= ﺭﺯﺵ ﺯﻧﺪﮔﻰ ﻭ ﻋﻠّ&#= 65174; ﺁﻓﺮﻳﻨﺶ ﺧﻮﺩ &= #65261;ﻫﺴﺘﻰ ﺭﺍ،ﻫﻤﺎﻥ ﺭﺳ= 5268;ﺪﻥ ﺑﺠﻤﺎﻝ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﻣﻴﺪﺍﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺳﻘﺮﺍﻁ ﻭﺍﻓﻠ&#= 65166;ﻃﻮﻥ ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﭼ&= #65260;ﺎﺭﻡ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65199;ﺭﺩﺷت اﺳﺖ، ﮐﻪ ﺑﺎﻋ= 5198;ﺵﻣﺼﻄﻔﻮﻯ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺸﺘﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻣﻘﺎ&= #65249; ﺍﻳﻠﻴﺎ ﻭ ﺍﻳﻠ&= #65264; ﮐﻪ ﻋﻠﻰّ و ال= 07; ﺩﺭﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ،ﺗﺠﺴ= 17;ﻢ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﻣ&= #65204;ﻴﺢ ﺩﺭ ﻧﺴﺦ ﺑﺮﺗﺮ = ﺑﺸﺮﻯ ﺍﺳﺖ. ﺗﺎ ﺑﺎ ﺗﺠ= ;ﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ &= #65251;ﺼﻄﻔﻮﻯ ﺩﺭ ﻣﺤﻤﺪ ﻣﺼﻄ&= #65236;ﻰ،ﺧﻮﺩ ﻧﻴﺰ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺑﺮﺳﺪ ﮐﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺳﻴﺪ. ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻃ&= #65198;ﻳﻘﺘﻬﺎﻯ ﺻﻮﻓﻴّﻪ ﻣﺸﺮ= 5237; ﺯﻣﻴﻦ،ﺍﺯ ﻣﺘ= 5236;ﺮﻋﺎﺕ ﻃﺮﻳﻘﺖ ﺯﺭﺩﺷ&#= 65174; ﻫﺴﺘﻨﺪ. ﻭ ﺑﺴﻴ= ﺎﺭ ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65199;ﺭﺩﺷﺘﻰ، ﻭ ﺗﻤﺎﻡ ﺃﻧﺒﻴ&= #65166;ﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246;،ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺮ&#= 65259;ﻤﻦ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65153;ﺯﺭ ﺯﺭﺩﺷﺖ ﺑﻘﻮﻝ &= #65239;ﺮﺁﻥ،ﻭ ﺗﺎ ﻳﺤﻴﻰ ﺑﻦ ﺯ= ﮐﺮﻳﺎ ﻣﻌﻤﺪﺍﻧﻰ ﺗﻌ&#= 65252;ﻴﺪ ﮐﻨﻨﺪﻩ ﻭ ﭘﻴﺮ&= #65187;ﺴﻴﻨﻰ ﻣﺴﻴﺢ،ﻭ ﻣﺬﺍ= 5259;ﺐ ﻣﺴﻴﺤﻰ ﻭ ﻣﺴﻠ&= #65252;ﺎﻥ،ﺳﺮﺍﺳﺮ ﺍﮔﺮ ﻃﺮﻳﻘﺘﻬ&#= 65166;ﻯ ﺳﻠﻮﮐﻰ ﻧﺒﺎﺷ&#= 65256;ﺪ، ﻗﺸﺮﻯﻭﻣﺸﺮﻙ &#= 65259;ﺴﺘﻨﺪ،ﮐﻪ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﺧﻮﺩﭘﺮﺳﺘﻰ &#= 65267;ﺎ ﺁﺧﻮﻧﺪﭘﺮﺳﺘ= 5264; ﻣﻴﮑﻨﻨﺪ. ﻭﻧﻪ = ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺯ&#= 65255;ﺪﻩ ﺩﻳﺎﻧﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ. = ﮐﻪ ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﺭ&= #65169;ﻄﻰﺑﺘﻤﺎﻡ ﻣﺬﺍﻫب ﻮﺍﺩﻳ= 5166;ﻥ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ = ﻣﻌﺮﻭﻑ ﻧﺪﺍﺭﻧﺪ. که ﺎ&#= 65267;ﻦ ﻃﺮﻳﻘﺘﻬﺎ ﺍﺣ&#= 65200;ﺍﺏ ﺳﻴﺎﺳﻰ ﻣﺬﻫﺒ&#= 65264; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﮐ&= #65198;ﺍﻣﺎﺕ ﺷﻬﻮﺩﻯ ﭘﻴﺎﻣ&#= 65170;ﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65259;ﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻫ= ﺮﻳﻚ ﺩﺭ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193; ﺁﺧﺮ ﺧﻮﺩ،ﻭ ﺍ&#= 64404;ﺮ ﺍﻳﻦ ﺍﻭﻟﻴﺎ ﺩ&= #65197; ﺑﻴﻦ ﺍﻗﻮﺍﻡ ﻭ&= #65183;ﺎﻣﻌﻪ ﻫﺎﺋﻰ ﺯﻧﺪﮔﻰ &= #65251;ﻴﮑﻨﻨﺪ. ﺑﻬﺮ ﺩﻳﻦ ﻭﻣﺬ&= #65259;ﺒﻰ ﺑﺎﺷﻨﺪ، ﺗﻨﻬ= 5166; ﺑﺨﺎﻃﺮ ﺍﻳﻦ ﺍ&= #65203;ﺖ ﮐﻪ ﺧﻮﺩ ﺍﺯ ﺁﻧ= ﻬﺎ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ&#= 1548;ﻭﺯﺑﺎﻥ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻋﺎ= ﺩﺍﺕ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻋﻘﺎﻳﺪ ﺁ= ﻧﺎﻥ ﺭﺍﻣﻴﺸﻨﺎﺳﺪ. &= #65261;ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ ﺁﻧﺎ&#= 65255;ﺮﺍ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺩ&= #65197;ﺳﺖ ﺩﺭ ﺳﻠﻮﻙ ﻫﺪﺍ&= #65267;ﺖ ﮐﻨﻨﺪ ﻭﺍﻟّﺎ &#= 65259;ﺮﮐس ﮐﻪ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ ﺑﺎﺷﺪ،= 5169;ﺎﻳﺪ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65192;ﻮﺍﻫﺪ ﺗﺎ ﺑﺸﻨﺎﺳﺪ،= 4400;ﻪ ﺩﺭ ﺭؤﻳﺎ ﺧﻮﺍ&#= 65259;ﺪ ﺷﻨﺎﺧﺖ ﻭ ﺩﺭ ﺑ= ﻴﻦ ﻫﺮ ﻗﻮﻡ ﻭ ﻫﺮ ﺩ= ;ﻳﻦ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ &= #64400;ﻪ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﮐﺎﺭﻯ ﺑﻌﻘﺎﻳﺪ ﻗﺸﺮ&#= 65263; ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻋﺒﺎﺩﺍﺕ = ﻗﺸﺮﻯ ﺁﻧﻬﺎ ﻧﺪﺍﺭﻧ&#= 65194;. ﭼﻮﻥ ﺁﻧﻬﺎ ﺭﺍ = ﺭﻋﺎﻳت ﻤﻴﮑﻨﻨﺪ ﺗﺎ ﺗ&= #64401;ﻔﻴﺮ ﻧﺸﻮﻧﺪ. ﻭ ﺑﺮﺍ= ﻯ ﺍﻧﺴﺎﻥ ﻓﺎﻧﻰ &= #65193;ﺭ ﻣﺮﮒ، ﻭ ﺍﺣﺴﺎ&#= 1587; ﺗﻤﺎﻡ ﺷﺪﻥ ﻓﺮ&= #65211;ﺘﻬﺎﻯ ﺯﻧﺪﮔﻰ،ﭼﻴﺰA= 263; ﺑﺎ ﺍﺭﺯﺵ ﺗﺮ ﻫ= ﻤﻴﻦ ﺍﻳﺪﻩ ﻫﺎﻯ ﺍﻓ&= #65248;ﺎﻃﻮﻥ ﻭ ﺷﻬﻮﺩ ﻫﺎﻯ ﺃ= ﻧﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548;ﭼﻪ ﺩﺭ ﻋﺮﺵ ﻳﻚ ﻣﻘ= ﺎﻡ ﺍﻟﻬﻰ،ﻭ ﻳﺎ ﺩ&#= 65197; ﻧﻮﺭ ﻫﻤﺎﻥ ﻣﻘ&= #65166;ﻡ ﺍﻟﻬﻰ،ﻭ ﻳﺎ ﺩ&#= 65197;ﺻﻮﺭﺕ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻭ ﺣﺘﻰ ﺻﻮﺭﺕ ﻧ= ﺠﺎت ﺒﺎ ﺁﻥ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ. ﻣﺎﻧﻨﺪ ﺷﻬﻮﺩ &= #65251;ﺮﺗﻀﻮﻯ ﭼﻬﺎﺭﻡ ﺩﺭﺑﻮ&#= 65193;ﻳﺴﻢ ﺩﺭﻋﺮش ﻭ ﺩﺭ ﺯ&= #65197;ﺩﺷﺘﻴﺴﻢ ﻧﻮﺭ ﺍﻭ،ﻭ ﺩﺭ &= #65251;ﺴﻴﺤﻴّﺖ ﺻﻮﺭﺕ ﺧﻮﺩ ﻣﺴ&= #65268;ﺢ ﺯﻧﺪﻩ،ﻭﺩﺭ ﻭ= 5247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺻﻮﺭﺕ &= #65193;ﺭ ﺣﺠﺎﺏ ﻧﻮﺭ ﻋﻠ&= #65264;ّ ﻣﺮﺗﻀﻰ. ﮐﻪ ﺍﮔ= ﺮ ﺳﺎﻟﻚ ﺑﺪﺍﻭﺭ&#= 65263; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺩ&= #65267;ﺪﺍﺭ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263; ﺷﺎﻳﺴﺘﻪ ﺑﺎﺷ&#= 65194;،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻨﻮﺭ ﻗﺎﺋʌ= 50; ﻧﻴﺰ ﺑﺮﻭﺩ. ﻭﺍلاّ = 5193;ﺭﺻﻮﺭﺕ ﻣﺮﺗﻀﻮﻯ ﻣﻮﻟ&#= 65166; ﻋﻠﻰّ، ﻳﺎ ﻫﻤ= 5166;ﻥ ﺑﺎﺯﮔﺸﺖ ﺳﻪ ﺭ&= #65261;ﺯ ﺑﻌﺪ ﻭﻋﺪﻩ ﻣﺴ&= #65268;ﺢ ﺷﻬﻮﺩ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺟﺰ ﺑﺎ ﻣﺮﮒ ﻃﺒ= ﻴﻌﻰﺑﺼﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﻭﻧﻮ&#= 65197; ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﻧﻤﻴﺮﺳﻨﺪ. ﭘس &= #65165;ﻳﻦ ﺷﺎﻫﺪﺍﻥ ﺻﻮﺭ&#= 65173; ﻣﺮﺗﻀﻮﻯ ﻣﻮﻟ&#= 65166;، ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﻣ= ﻌﺼﻮﻣﻴّﺖ ﻧﺪﺍﺭﻧﺪ،ﻭ ﺑ= 5176;ﺰﮐﻴﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ = ﺫﺧﻴﺮﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﺧﺮت ﺪﺭﺗ᥾= 2;ﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻰ&= #64344;ﺮﺩﺍﺯﻧﺪ. ﻭﺑﺎ ﻭﻟﺎﻳﺖ ﻣ&= #65260;ﺪﻯ ﻣﻮﻋﻮﺩ ﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ ﻭ ﻣﺤﻤ&= #65194;،ﺳﻮﺷﻴﺎﻧس ﻳﺎ ﻗﺎﺋﻢ ﻧﻮﻉ = ﺑﺸﺮی ﻮﻳﺎ ﻗﺎﺋﻢ ﺁﻝ = ﻣﺤﻤﺪ. ﻳﻌﻨﻰ ﻗﺎﺋﻢ ﺗ&= #65252;ﺎمی کاﻣﻠﺎن اﻟﻬی= ; ﻮﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ. ﻭﻧﻪ ﺳ= ﺎﺩﺍت غیر ﺳﺎﻟﻚ. ﻭﺩ= 5197; ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎ ﻭﻟﺎ&= #65267;ﺖ ﻣﻬﺪﻯ ﻭﻣﻬﺪﻭ&#= 65263; ﻫﺎ ﺑﻨﻮﺭ ﺭبّ رﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&#= 65268;ﺮﺳﻨﺪ. ﻭﻫﺮ ﺩﻳﺪﺍﺭ ﺷ&= #65260;ﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ،ﺩﻳﺪﺍﺭ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﺑ&= #65198;ﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺳﺎﻟﻚ ﻣﻮﻓﻖ ﻣ&= #65268;ﺒﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻓﻠﺎﻃﻮﻥ ﺑﺎ ﺍﻳﻦ ﺗﻌﺒﻴ&= #65198; ﺻﻮﻓﻴﺎﻧﻪ،ﻧA= 224;ﺮﻳّﻪ ﺃﻳﺮﻭس ﺧﻮﺩﺭ= 5165; ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65194;،ﮐﻪ ﺩﺭﺗﺎﺭﻳﺦ ﺑﺸ&#= 65198; ﺩﺭﻙ ﻣﻌﻨﻰ ﻋﺸ&= #65238; ﻣﻬﻢ ﺑﻮﺩﻩ ﺍﺳ&= #65174;. ﻭ ﻫﺮ ﭘﻴﺎﻣﺒﺮ = ﺑﮕﻮﻧﻪ ﺟﺪﻳﺪﻯ ﺍﺯ ﻋﺸ&= #65238; ﻣﻴﮕﻮﻳﺪ. ﻭﮐﻠ&= #65252;ﻪ ﻋﺸﻖ ﻣﻄﻠﻮﻡ ﺗ&= #65198;ﻳﻦ ﻭﺍﮊﻫﺎﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺫﻫﻨﻬ= ;ﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺯ= ﻳﺮﺍ ﻓﻬﻢ ﺑﺎﻃﻨﻰ ﺗ&= #65198;ﻳﻦ ﻣﻌﻨﻰ ﻋﺸﻖ ﺑﺮ&= #65259;ﻤﻪ ﻣﺨﻔﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﮕﺮ ﺩﺭ ﺷﺎﻫﺪ&= #65165;ﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ. ﮐﻪ ﺣ= ﺘﻰ ﺑﺮ ﺷﺎﻫﺪﺍﻥ ﻣ&= #65198;ﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ،ﺍ= 5199; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﺎﻭﺭ ﮐ&= #65198;ﺩﻧﻰ ﻧﻴﺴﺖ. ﮐﻪ ﺍﻳﻦ= ﻧﺎﺑﺎﻭﺭﻯ ﺃﻏﺎﺯ ﻗﻬﻘﺮﺍ&#= 65263; ﮐﺎﺭﻣﺎﺋﻰ ﺁﻧ&#= 65260;ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺍ&= #64404;ﺮ ﮐﻪ ﺑﻔﻬﻤﻨﺪ ﻭ = ﺑﺪﺍﻥﻧﭙﺮﺩﺍ= 5199;ﻧﺪ ﻭ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧ= ﻮﺩﺭﺍ،ﻋﻠﻰ ﺭﻏﻢ ﺗﺬﮐّﺮﺍ= 5173; ﻣﺪﺍﻭﻡ ﺍﻟﻬﻰ&#= 1548;ﺍﺯ ﺯﺑﺎﻥ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺸﻨﻮﻧﺪ،ﻭ ﺑ= 5194;ﺭﺟﻪ ﺑﺎﻭﺭﻯ ﺑﺮﺳﻨ&#= 65194;. ﻭﻟﻰ ﺑﺪﺍﻥ ﻧﭙ&= #65198;ﺩﺍﺯﻧﺪ. ﮐﻪ ﺧﻮﺩﺭﺍ ﻧﻴ&= #65200; ﺑﺸﻬﻮﺩ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﺳﺎﻧﻨﺪ. ﮐﻪ = ﻧﻬﺎﻳﺖ ﺷﻬﻮﺩﻫﺎ ﺩﺭ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ،ﺷﻬﻮﺩ = 5255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺪﺭ ﻣﻨﻴﺮ ﺟﺒ&= #65198;ﺋﻴﻞ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻓ= ﻠﺎﻃﻮﻥ ﺗﻮﺟّﻪ ﻭ ﺍﻫﻤ&#= 65268;ﺖ ﺩﺍﺩﻥ،ﻭﺗﻤﺮ@= 400;ﺰ ﻋﺒﺎﺩﻯ ﺩﺭ ﺁﻥ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺭﺍ،ﺩﺭ &#= 65175;ﻮﺳﻠﺎﺕ ﻋﺒﺎﺩﻯ، ﻫﻤﺎ= 5253; ﺭﺳﻴﺪﻥ ﺑﻌﻘﻠ&#= 65260;ﺎﻯ ﺑﺎﻟﺘﺮ ﻭ ﻋﺸﻘ&= #65260;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻭﺍﻟﺎﺗﺮ،ﻭ ﺑ= 5204;ﺮﭼﺸﻤﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺗﺮ = ﺍﺯ ﻣﻌﺮﻓﺘﻬﺎ ﻭ ﻋ&= #65240;ﻠﻬﺎﻯ ﮐﻠّﻰ ﻣﻴﺮﺳﻨ= 5194;. ﺍﻟﺒﺘﻪ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﺩﺭ ﺑﻴﺎﻥ ﻓﻠﺴ&= #65236;ﻪ ﺧﻮﺩ، ﺑﺮﺍﻯ ﻋ&#= 65262;ﺍﻡ ﺗﮑﻴﻪ ﺯﻳﺎﺩﻯ &= #65169;ﺮ ﺫﺍﺕ ﻋﺸﻖ ﻧﺪﺍ&= #65207;ﺖ،ﺑﻠﮑﻪ ﺑﻤﺮﺍﺣﻞ ﻣﺘﻮ&#= 65165;ﻟﻰ ﻋﺸﻖ ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ ﺍﮐﺘﻔ&#= 65166; ﮐﺮﺩ. ﻳﺎ ﻫﻤﺎﻥ= ﺷﻨﺎﺧﺖ ﻣﺮﺍﺗﺐ ﺃﻳﺪﻩ &= #65259;ﺎ ﻭ ﺷﻬﻮﺩﻫﺎﻫﺎ&#= 65263; ﺑﺮﺗﺮ،ﻭ ﺗﺮﻙ &#= 65187;ﺘﻤﻰ ﻣﺮﺍﺗﺐ ﻗﺒﻠﻰ &= #65165;ﺳﺖ ﻭ ﺩﺭ ﺗﻮﺳّﻠﺎ&#= 65173; ﻋﺒﺎﺩﻯ ﺍﺳﺖ. ﺁ= ﻧﮕﺎﻩ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﭘﻴﺮﻭ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ،ﻭ ﺻﻌﻮﺩ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﻣﺮﺍﺗﺐ ﻋﺸﻖ،= 5261; ﺍﻣﻮﺍﺝ ﻣﺘﻮﺍ&#= 65247;ﻰ ﺍﺣﻮﺍﻟﻰ ﺩﺭ ﺳ&= #65166;ﻟﮑﺎﻥ ،ﺑﺘﺠﻠّﻴﺎﺕ A= 261; ﻧﻔﺤﺎﺕ ﻭ ﻧﻔﺨ&= #65166;ﺕ ﻣﻌﻄﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟ= ;ﻬﻰ ﺩﺭ ﺍﺣﻮﺍﻝ ﺷﻬ&= #65262;ﺩﻯ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﺍ= ﻓﻠﺎﻃﻮﻥ ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮ&#= 65263; ﺍﻳﻠﻴﺎ،ﻭﻣﺴA= 268;ﺢ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﻭ ﻣﺤﻤﺪ ﺑﻨﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65203;ﻴﺪ. ﺗﺎ ﻧﻮﺑت ﻤﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ&#= 1548;ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺎ ﮐﺸﻒ = ﺑﺰﺭﮒ ﺧﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5167;ّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;. ﻭﺣﺘﻰ ﺑﻌﺮﺵ ﺭ&= #65167;ّ ﺑﺮﺗﺮﺍﺯ ﺭﺣﻤ&#= 65166;ﻥ ﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮ&= #1575;ء</span><span lang=3DFA> </span><span lang=3DAR-SA>ﺧﻮﺍﻫ᥷= 4; ﺩﺍﺷﺖ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﺠ&= #65166;ﻯ ﻫﻔﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺰﺍﺭ= ; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸ&#= 65176;ﻰ ﺳﻮﻡ ﮐﺎﻣﻠﺎﻥ &= #65251;ﺤﻤﺪﻯ ﺩﺭﻋﺮﺵ ﺭﺣﻤﺎ&#= 65253;،ﻣﻬﺪﻭﻳﺎﻥ ﮐﺎﻣﻞ ﭼﻬﺎﺭﺻ&#= 65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺧﻮﺍﻫﻨﺪ ﮔﺬﺭ&#= 65165;ﻧﻴﺪ. ﺗﺎ ﺑﻨﻮﻉ ﺑﺎﺯ = ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻓﻮﻕ ﺑﺸﺮﻯ = ﺑﺮﺳﻨﺪ. ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ = ﺭﻭﺯﻫﺎﻯ ﺭﺏّ ﺷﻤﺎ ﻳﻌﻨ&#= 65264; ﻗﺎﺋﻢ، ﻫﺰﺍﺭ &#= 65203;ﺎﻝ ﺷﻤﺎ ﺍﺳﺖ ﻭﻟﻰ = ﺍﻳّﺎﻡ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻫ&#= 65198;ﻳﻚ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ &= #65203;ﺎﻝ ﺍﺳﺖ، ﮐﻪ ﺩﺭ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺸ&= #65174; ﺑﻬﺸﺖ ﺷﻬﻮﺩﻯ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﺍ= ﻓﻠﺎﻃﻮن عشق ﺭﺍ ﻳک ﺮﻭA= 185; ﻳﺎ ﺟﻨّی ﻮ ﭘﺮ&#= 65263; ﻳﻚ ﺩﻳﻮ ﺩﺍﻧﺴ&= #65174;،که هماﻥ ﺭﻭﺡ ﺍﻟA= 260;ﻰ ﻳﺎ ﺷﻬﻮﺩ ﻣﻠﮑ&= #65262;ﺗﻰ ﺍﺳﺖ،ﭼﻮﻥ ﺃﻳ= 5198;ﻭس ﺭﺍ ﻭﺍﺳﻄﻪ ﺑﻴ&= #65254; ﺑﺸﺮ ﻭﺧﺪﺍﻳﺎ&#= 65253; ﻣﻴﺪﺍﻧﺴﺖ. ﭼﻪ = ﭘﻴﺮ ﮐﺎﻣﻞ،ﻭﭼﻪ ﻫ= 5198;ﻳﻚ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺍﻓ= ﻠﺎﻃﻮﻥ ﻭ ﻋﺼﺮ ﻭﻟﺎﻳﺖ = ﺯﺭﺩﺷﺖ،ﻭﻯ ﻧﻔس ﮐﻞّ ﻓﺎﻃ= 5252;ی ﺮﺍ ﻣﺎﺩﺭ ﺍﻟﻬ&= #65264; ﻧﻮع ﺒﺸﺮﻯ ﻣﻴ&#= 65194;ﺍﻧﺴﺖ. ﺯﻳﺮﺍ ﺃﻳﺮﻭس &#= 65227;ﺎﻣﻞ ﻭﺟﺪ ﻭ ﻳﺎﻓﺖ ﻭ= ﺟﺬﺑﻪ ﺻﻮﻓﻴﺎﻧﻪ ﻣﻴ&#= 65170;ﺎﺷﺪ، ﻣثل ﺍﻳﻨﮑﻪ ﻣ= 5188;ﺒﻮﺏ ﺍﻟﻬﻰ ﺍﻭ ﺩﻋﻮ&= #65173; ﺑﻌﺒﻮﺭ ﺍﺯ ﺁﻥ = ﻣﺮﺣﻠﻪ ﺃﻳﺮﻭس ﻣﻴﻨﻤ= 5166;ﻳﺪ،ﺗﺎ ﺍﺳﻴﺮ ﻭﺟﻮﺩ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺑﺸﺮﻯ،ﻭ ﺃﺳ&#= 65268;ﺮ ﺣﻀﻮﺭ ﺣﺴّﻰ ﻳ&#= 65166; ﺫﻫﻨﻰ ﻭﺍﺳﻄﻪ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻧﺒﺎﺷﺪ، &#= 65175;ﺎ ﺑﺘﺠﻠّﻰ ﺑﺮﺗ= 5198; ﺑﺮﺳﺪ. ﻣﺤﺒﻮﺏ = ﺩﺭ ﻓﻠﺴﻔﻪ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﺷﺮﺍﺭه اﻯ ﺍﺳ= 5174;،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩ &= #65197;ﺍ ﺭﻭﺷﻦ ﺗﺮ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﺍ= ﺯ(ﻟﻢ ﺗَﻤﺴِﺴﻪ ﺍﻟA= 256;ﺎﺭ)ﺁﻣﺪﻩ ﺍﺳﺖ. ﻣﺤﺒﻮﺏ ﺑ= ﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﺯ ﺧﻮﺩﺵ ﻋﺒﻮﺭ ﺩ&= #65259;ﺪ ﭘﻴﺮ ﮐﺎﻣﻞ ﮐﻪ = ﺳﺎﻟﻚ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﺧ= ﻮﺩ،ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺮﺳﺎﻧﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺸﻖ ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65193;ﻳﺎﻟﮑﺘﻴﻚ ﻭ ﺟﺪﻝ ﻣﻨﻄﻘﻰ = ﺍﻭ،ﻳﺎ ﺗﮑﺎﻣﻞ ﻓﻌّﺎ= 5245;، ﺑﺮ ﺍﻳﻦ ﺍﺳﺎس &= #65165;ﺳﺖ،ﮐﻪ ﺑﺎ ﻋﻤﻞ ﻣﺪﺍﻭ&= #65249; ﺍﻧﺘﻘﺎﻝ ﻭ ﺻﻌ&= #65262;ﺩ ﺳﺎﻟﻚ ﺭﺍ ﻫﻤﺮ&= #65165;ﻫﻰ ﮐﻨﺪ. ﭘس ﺩﺍﻧﺴ&= #65176;ﻦ ﻧﻈﺮﻯ ﻳﺎ ﺣﮑﻤ&= #65174; ﻧﻈﺮﻯ ﻋﺮﻓﺎﻥ&#= 1548;ﻭ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﺍ&= #65199; ﮐﺘﺎﺑﻬﺎ ﻭ ﺷﻨ&= #65268;ﺪﻥ ﻫﺎ ﮐﺎﻓﻰ ﻧﻴﺴ&= #65174;. ﮐﻪ ﺑﺎﻟﻌﮑس ﺑ&#= 65166;ﻋث ﻣﺰﻳﺪ ﻋﻠّﺖ ﻭ &= #65239;ﻬﻘﺮﺍ ﻣﻴﮕﺮﺩﺩ. ﻭﮔﺮ = ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺑﺤﮑﻤ&#= 65174; ﻋﻤﻠﻰ ﻳﺎ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺳﺖ ﺑﺰ&= #65255;ﺪ. ﭘس ﻧﻈﺮﻳﻪ ﺍﻓ&#= 65248;ﺎﻃﻮﻥ ﻣﻨﻮﻁ ﺑﺪﺭﺟﻪ &= #65193;ﺭﻙ ﺷﺨﺺ ﺩﺭ ﻣﻌﺮﻓ&= #65174; ﺍﺳﺖ. ﺷﻨﺎﺧﺖ ﺧ= ﻮﺩ ﺍﻓﻠﺎﻃﻮﻥ ﺑﺮ&#= 65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548;ﻳﺎ ﻫﺮ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺯﻧﺪﻩ، ﻭ ﺷﻨﺎ&#= 65191;ﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩی هستند= ، ﮐﻪ ﻣﻨﺠﺮ ﺑﻤﻌ&= #65198;ﻓﺘﻬﺎﻯ ﻟﺪﻧّﻰ ﻣﻴﺸﻮ= 5193;. ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65199; ﺣﮑﻤﺖ ﻧﻈﺮﻯ ﻋ&= #65198;ﻓﺎﻥ ﻭ ﻏﻴﺮﻩ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭﺑﻴﺎﻧﻰ ﺑﺰﺑ&#= 65166;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺪﻳﺪﺗﺮ ﻭ A= 227;ﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ. ﭘس ﺗ&= #65256;ﻬﺎ ﺷﻨﺎﺧﺖ ﻣﻨﺤﺼ&#= 65198; ﺑﺘﻌﻘّﻞ ﻭ ﺗﻔ&#= 64401;ّﺮ ﻧﻈﺮﻯ،ﺑﺮﺣﺴA= 168; ﻋﻘﻞ ﺟﺰﺋﻰ ﺍﺯ = ﻫﺴﺘﻰ ﮐﻠّﻰﻭﺍﻟﻬﻰ = 5255;ﻴﺴﺖ ﮐﻪ ﺩﺭ ﺗﻔﮑّﺮ&#= 65165;ﺕ ﺫﻫﻨﻰ ﻏﻴﺮ ﻟﺪ&= #65255;ّﻰ،ﺑﺎ ﺩﺭﻙ ﺍﺣﺴﺎسﻭ= 5175;ﺼﻮﺭ ﻭﺗﺼﺪﻳﻖ،ﺍﺯ = 5267;ﻚ ﻭﺍﻗﻌﻴّﺖ ﺟﺰ= 5163;ﻰ ﻭ ﺍﺣﺴﺎس ﻣﺎﺩ&#= 65263; ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ. = ﻭﻧﻪ ﺑﺎ ﺷﻨﺎﺧﺘﻬﺎ&#= 65263; ﮐﻠّﻰ ﻭﺍﺯ ﻣﺤ&#= 65246; ﻋﻘﻞ ﺑﺮﺗﺮ ﻭ ﻟ= ﺪﻧّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;. ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺍ&= #65203;ﺘﺨﻠﺎﺹ ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣ&#= 65166;ﺩﻯ ﺑﺎﻓﺖ ﻭﻣﺠﺮﺩ &= #65169;ﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺷ&#= 65194;، ﻭ ﺍﺯ ﺗﻤﺎﻡ ﻋﻨ= ﺎﺻﺮ ﺣﺴّﻰ ﻭ ﺷﺨﺼﻰ &= #65261; ﺗﺎﺭﻳﺨﻰ ﻭ ﻧﺎ&= #65203;ﻮﺗﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﮔﺬﺷﺖ،ﻭ ﺃﺻﻞ &#= 65259;ﺮ ﭼﻴﺰ ﻭﺍﻗﻌﻰ ﺭ&= #65165;،ﺍﺯ ﻋﺎﻟﻢ ﻣثل ﻳﺎ &#= 65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺭبّ ا= 5247;ﻨﻮﻉ،ﺣﻘﻴﻘﺖ ﺑﻬﺘﺮ ﺁﻧﺮﺍ ﺷ&= #65256;ﺎﺧﺖ ﮐﻪ ﻧﻤﻮﻧﻪ ﺍﻳ&= #65194;ﺁﻝ ﮐﻤﺎﻝ ﻭﺟﻤﺎﻝ &= #65261;ﺣﻘﻴﻘﺖ ﺁﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻴئ ﺠ= ;ﺰﺋﻰ ﻭﻭﺍﻗﻌﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﺑﺮﺩﺍﺷ&#= 65174; ﺳﻠﻮﮐﻰ ﺍﺯ ﻫﺮ = ﭼﻴﺰﻯ ﻳﺎ ﮔﻔاه اﻯ ﻳ= 5166; ﻣﺤﺴﻮﺳﻰ ﻭ ﭘﺪ&= #65267;ﺪﻫﺎﻯ،ﮐﻪ ﺍﻳﻦ ﺭﺍﺯ ﺗﻌﺎ&= #65247;ﻰ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺎﻳﺪ ﺣﮑﻤﺘﻬﺎﻯ ﻧﻈ&#= 65198;ﻯ ﺧﻮﺩﺭﺍ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺳﻠﻮﮐﻰ ﻭ ﻋﻤﻞ = ﺗﺠﺮﺑﻰ ﺩﺭ ﺷﺨﺺ ﺧﻮﺩ ﮐ= ﺮﺩ. ﭘس ﻣﺤﺒﻮﺏ ﻭﻣ&#= 65228;ﺸﻮﻕ ﺍﺯ ﻧﻈﺮ ﺍﻓﻠﺎ&= #65219;ﻮﻥ،ﻧﺒﺎﻳﺪ ﺑﺮﺍﻯ ﺭﻓﺎﻩ ﻭ = ﺭﺍﺣﺘﻰ ﻭﻟﺬﺕ ﺣﺒﻴب ﺪ&#= 65261;ﺳﺘﺪﺍﺭ ﺩﺍﻧﺴﺖ. ﺑﻠکه &#= 65252;ﺤﺒﻮﺏ ﻣﺎﻫﻴّﺘﻰ ﻏﻴ= 5198; ﺍﺯ ﺷﺨﺺ ﺩﻭﺳﺖ = ﺩﺍﺭﺩ. ﻳﻌﻨﻰ ﻭﺍﺳطه = 5170;ﻮﺩﻥ ﻣﺤﺒﻮﺏ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﻤﺤﺒﻮﺏ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﺍﻧﺴﺖ. ﻭ ﺑﺎﺗ= ﻮﺍﻥ ﻣﺸﺎﺭﮐت ﺴﺎﻟ= 5242; ﺩﺭ ﺍﻳﻦ ﺍﻳﺪﺁ&= #65245; ﻋﺎﻟﻰ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ،ﮐﻪ ﻣثاﻝ ﻭ ﺍﻟﮕﻮ &#= 65261; ﻳﻚ ﺗﺠﻠّﻰ ﺍﺯ &= #65183;ﻤﺎﻝ ﺍﻟﻬﻰ ﺍﺳﺖ ، ﻣ&= #65268;ﺘﻮﺍﻥ ﺑﺠﻤﺎﻝ ﻭﮐﻤﺎ&#= 65245; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺭ&= #65203;ﻴﺪ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5207;ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺩﺭ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﻋﻘﻠﻰ ﺩﻭﺭﻩ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﻧﺎﻣﺤA= 194;ﻭﺩ ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65227;ﻘﻠﻰ ﻫﺴﺖ،ﮐﻪ ﺳﺮﺍ= 5203;ﺮ ثوﺍﺏ ﺳﺎﺯﻯ ﺷ= 5192;ص کاﻣﻞ ﺍﻟﻬﻰ،ʋ= 69;ﻌﻨﻮﺍﻥ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65165;ﻭ ﺩﺭ ﺗﻮﻟﺪ ﺑﺮﺗ&= #65198; ﺑﻌﺪی اﻭﺍﺳﺖ. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻴﮕﻮﻳﻨﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﻠ&= #65204;ﻔﻪ ﺍﻓﻠﺎﻃﻮﻥ ﻟﻨ&#= 64403; ﻣﺎﻧﺪﻩ ﺍﺳﺖ. ﻭ= ﺍﺯ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻧ&= #64405;ﻔﺘﻪ، ﮐﻪ ﺍﺳﺘﻘﻠﺎﻝ &= #65235;ﺮﺩﻯ ﺭﺍ ﮔﻔﺘﻪ ﺍﺳﺖ.= ﻭﻟﻰ ﺍﻳﻦ ﺍﺳﺘﻘﻠﺎ&#= 65245; ﻓﺮﺩﻯ ﺩﺭ ﺳﺎﻟ&= #65242;، ﺗﻨﻬﺎ ﺩﺭﺩﻭﺭ&#= 65257; ﺳﻠﻮﻙ ﺍﺳﺖ ﮐﻪ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻧﻬﺎﻳﺖ A= 203;ﻠﻮﻙ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65191;ﻮﺩ،ﺑﺎﻣﺮﺍʋ= 75;ﺐ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻴﺒﻴﻨﺪ. ﻭ ﺩ= ﺭ ﺍﻳﻦ ﺩﻭﺭﻩ، ﺳ&#= 65166;ﻟﻚ ﺗﻔﺴﻴﺮﻯ ﺍﺯ ﻋ&= #65208;ﻖ ﺣﻘﻴﻘﻰ ﻧﺪﺍﺭ&#= 65193;،ﻭ ﻧﻤﻴﺪﺍﻧﺪ ﭼﻪ &= #64380;ﻴﺰﻯ ﺑﮕﻮﻳﺪ. ﻣﮕﺮ ﺁ= ﻧﭽﻪ ﮐﻪ ﭘﻴﺮ ﮔﻔﺘﻪ = ﺑﺎﺷﺪ، ﺳﺎﻟﻚ ﺁﻏﺎﺯ ﺍ&= #65199; ﺍﺳﺘﺪﻟﺎﻝ ﻓﺮ&#= 65193;ﻯ ﻭ ﻟﺰﻭﻡ ﺗﮑﺎﻣ&= #65246; ﻭﺗﺰﮐﻴﻪ ﺧﻮﺩ&#= 1548;ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ ﺷﻬﻮﺩﻯ &= #65251;ﻴﺮﺳﺪ. ﻭ ﭼﻮﻥ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺨ= ;ﻠﻖ ﺑﺎﺯﮔﺸﺖ،ﻫﻤA= 166;ﻥ ﺍﺳﺘﻘﻠﺎﻝ ﺧﻮ&#= 65193;ﺭﺍ ﺑﺎﺯ ﻣﻴﻴﺎﺑﺪ. = ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺍﺳﺘﻘﻠﺎʌ= 45; ﺍﻭ ﻧﻴﺰ ﺑﺮﺍﻯ = ﺗﻮﻟﺪ ﺑﺮﺗﺮ ﺑﻌﺪﻯ،= 5193;ﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ،ﻳﺎ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ی هست. ﻭ ﺑﺎ ﺍﺳﺘ&#= 65240;ﻠﺎﻟﻬﺎﻯ ﻓﺮﺩﻯ ﺧﻮﺩ، ﺍ&#= 65193;ﺍﻣﻪ ﺗﻠﺎﺵ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻮﺣﺪﺗﻬﺎﻯ ﻭ&#= 65183;ﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ،ﺑﺎ = 5251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺗﺎ ﻧﻮﺭ ﺭﺣﻤﺎ&= #1606; ﻨﻴﺎﺯ ﻫﺴﺖ. ﻭ ﻋ= ;ﺸﻖ ﺍﻟﻬﻰ ﺣﻘﻴﻘﻰ&#= 1548;ﺑﺎﺯ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65255;ﺎﺩﻳﺪﻩ ﺑﺮﺗﺮ ﺍﺳﺖ،ﺗ= 5166; ﻓﺮﺿﺎ ﺩﺭ ﺍﺑﺪ&= #65267;ّﺖ ﺑﻤﻄﻠﻖ ﻣثل ﻭ &#= 65165;ﻟﮕﻮﻫﺎ ﺩﺭ ﻧﻮﺭ ﺍﻟﺄﻧ&= #65262;ﺍﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺳﻴﺪ ﻭﻫﻤﻴﺸ&#= 65258; ﺑﺤث ﻭ ﻓﻬﻢ ﺫﺍ&= #65175;ﻴّﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;، ﻭ ﻣﮑﺎﻧﻴﺰﻣﻬ&#= 65166; ﻭ ﺑﺮﻧﺎﻣﻪ ﻫﺎ&= #65263; ﻋﻘﻠﻰ،ﻭ ﻓﻬﻢ &#= 65165;ﺳﺮﺍﺭﺁﻓﺮﻳʌ= 56;ﺶ ﺃﺑﺪﻯ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ،ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﺤﺎﻝ ﺍﺳﺖ. ﻣﮕ= ﺮ ﺁﻧﭽﻪ ﮐﻪ ﺳﻤﺒ&= #65262;ﻟﻬﺎﺋﻰ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺷ= ﻬﻮﺩﻫﺎﻯ ﺭؤﻳﺎﺋﻰ ﻭ ﺷﻬ&#= 65262;ﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﻟﺪﻧّ&#= 65264;،ﻭ ﻓﻬﻢ ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﺍﺯ ﺻﺤﻨﻪ ﻫﺎﻯ = ﺭؤﻳﺎﺋﻰ ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺑﺮﺩﺍﺷﺖ ﺷﻮﺩ. = ﮐﻪ ﮔﻮﺋﻰ ﺗﻤﺎﻡ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎ ﺭﺍ ﺩﺭ ﺍﻳﻦ= ﺻﺤﻨﻪ ﻓﺮﺵ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ،ﮐﻪ ﺳﺮﺍﺳﺮ ﺁﺳﻤﺎ&#= 65253; ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺁ&= #65253; ﮔﺴﺘﺮﺩﻩ ﺷﺪﻩ &= #65169;ﺮﺩﺍﺷﺖ ﻋﻘﻠﻰ ﻧﻤﺎﻳﺪ &= #65261; ﻧﻪ ﻓﻘﻂ ﺩﺭ ﺣﺪ= ﻭﺩ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65251;ﺎﺩﻯ ﻣﻨﺎﺳﺐ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ. ﺑﻠﮑﻪ ﺗ= ﺼﻮﺭﺍﺗﻰﻭﻟﻮ= 5231;ﻴﺮﺣﻘﻴﻘﻰﺍ᥷= 9;ﺁﻳﻨﺪﻩﻫﺎﻯﺑ&= #65166;ﻟﺎﺗﺮ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻓﻠﺎﻃﻮﻥ ﺩﺭ ﻧﻈﺮﻳﻪ ﺧﻮ&= #65193; ﺑﺮﺍﻯ ﻋﺸﻖ،ﺍ= 5199; ﺗﺠﺎﺭﺏ ﺍﻭﻟﻴ&#= 65258; ﺑﻴﻮﻟﻮﮊﻳﻚ ﺟ&#= 65204;ﻤﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﻏ&#= 65236;ﻠﺖ ﻧﮑﺮﺩﻩ ﺍﺳﺖ. ﻭ= ﻋﺸﻖ ﺭﺍ ﻏﺮﻳﺰه اﻯ &#= 65193;ﺭ ﺧﺪﻣﺖ ﺟﻤﺎﻋﺖ &= #65251;ﻴﺪﺍﻧﺪ. ﺍﻟﺒﺘﻪ ﻋﻘﻞ ﺟ&= #65204;ﻤﺎﻧﻰ ﻭ ﻋﺸﻘﻬﺎﻯ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺩﺭ ﺍﻧﺴﺎﻥ،ﻓ= 5220;ﺮﻯ ﻫﻤﻪ ﻫﺴﺖ. ﺑﺨﺼ= ﻮﺹ ﺑﻌﻨﻮﺍﻥ ﻏﺮﻳ&#= 65200;ﻩ ﺍﻯ ﺑﺮﺍﻯ ﺭﺳﻴ&= #65194;ﻥ ﺑﻤﺮﺍﺗﺐ ﻋﺸﻘ&#= 65260;ﺎﻯ ﺑﺮﺗﺮ ﺗﺎ ﻋﺸﻖ = ﺍﻟﻬﻰ. ﺑﺨﺼﻮﺹ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﭼﻮﻥ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264;،ﺗﻮﺟّﻪ ﺑﺎﻣﻮﺭ ﻃﺒﻴﻌ&#= 65264; ﻭ ﻧﻈﺮﻯ ﺍﻧﺴﺎ&= #65255;ﻰ ﻭ ﺟﺎﻣﻌﻪ ﻫﺎ ﺩ= ﺍﺭﺩ. ﻭ ﻳﺎ ﻋﺒﻮﺭ ﺍﺯ= ﻓﻬﻢ ﺍﻣﻮﺭ ﻃﺒﻴﻌﻰ&#= 1548;ﻣﻴﺘﻮﺍﻥ ﺑﺎﻣﻮﺭ ﻣﺎ ﻭﺭ&= #65165;ﻯ ﻃﺒﻴﻌﻰ ﺁﮔﺎﻩ &= #65207;ﺪ. ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﺩ&= #65197; ﻧﻈﺮﻳﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﺍﺩﺍﺭﻩ ﺟﺎﻣ&= #65228;ﻪ ﺩﺭ ﺟﻤﻬﻮﺭﻳّ= 5174; ﺧﻮﺩ،ﺑﻴﺸﺘﺮ = 5165;ﺯ ﻋﺸﻘﻬﺎﻯ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭ ﻣﺴؤﻟﻴّﺖ ﭘ= 5196;ﻳﺮﻯ ﻳﺎﺩ ﮐﺮﺩﻩ ﺍﺳ&= #65174;. ﮔﺮﭼﻪ ﺑﺎﺯ ﺍﻓ&= #65248;ﺎﻃﻮﻥ ﺍﺯ ﺟﺎﻣﻌﻪ ﺩﻣ&= #64401;ﺮﺍﺗﻴﻚ ﺟﻤﻬﻮﺭﻳّﺖ،ʌ= 51;ﻴﺨﻮﺍﻫﺪ ﺑﺠﺎﻣﻌﻪ ﺍﻳﻤ&#= 65166;ﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧ&= #65260;ﺎ ﺑﺮﺳﺪ،ﮐﻪ ﺩﺭ &#= 65259;ﺮ ﺣﺎﻝ ﺩﺭ ﻫﻴﭻ ﻣ= ﺮﺣﻠﻬﺎﻯ،ﺗﮑA= 166;ﻣﻞ ﺗﻮﻗﻒ ﭘﺬﻳﺮﻯ &= #65255;ﺪﺍﺭﺩ. ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65251;ﺤﺎﻭﺭﻩ ﻣﻬﻤﺎﻧﻰ ﺍﺯﺯ&#= 65169;ﺎﻥ ﮔﺮﻭﻫﻬﺎﻯ ﻣﺨ&#= 65176;ﻠﻒ ﻋﻠﻤﻰ ﻭ ﻃﺒّﻰ &= #65261; ﺳﻮﻓﺴﻄﺎﺋﻰ ﻭ &= #65207;ﻌﺮﻯ ﻭ ﺍﺧﻠﺎﻕ ﺍﻟﻬ&= #65264;،ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﺻﺎ&#= 65247;ﺖ ﺑﻴﻮﻟﻮﮊﻳﻚ ﻭ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﻓﻠﺴﻔﻰ ﻭ ﻏﻴ= ﺮﻩ،ﺩﺭ ﺑﺎﺭﻩ ﮐﻤﻴّﺎ= 5173; ﻣﻴﮕﻮﻳﺪ. ﻭ ﻇﺎ= ﻫﺮﺍ ﻫﻤﻴﺸﻪ ﺍﺯ ﻃﺒ&= #65226; ﻣﺴﺘﻘﻞ ﺫﺍﺕ، &#= 65261;ﺧﻮﺩ ﻣﺤﻮﺭﻯ ﭘﻴﺮﻭ&#= 65263; ﮐﺮﺩﻩ ﺍﺳﺖ. ﮐﻪ= ﺩﺭ ﻭﺍﻗﻊ ﻫﺮ ﺍﻧﺴ&= #65166;ﻧﻰ ﺍﺯ ﺧﻮﺩ ﻣﺤﻮﺭ&= #65263;،ﺁﻏﺎﺯ ﻓﻬﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺣﻘﺎﻳ= ;ﻖ ﻣﻴﮑﻨﺪ. ﺗﺎ ﮐﺎ= ﻣﻞ ﺩﺭ ﺭﺷﺪ ﺑﺮﺳﺪ.= ﻭﻫﺮﭼﻪ ﮐﺎﻣﻠﺘﺮ ﻣﻴﺸ&#= 65262;ﺩ،ﺑﺎﺯ ﺧﻮﺩ ﺭﺍ ﺟﺪﺍ ﺍ= ﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﻴ&#= 65166;ﺑﺪ. ﻭﻟﻰ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺑﺨﻠﻖ ﺍﺳﺖ، ﮐ&#= 65258; ﺑﻌﻨﻮﺍﻥ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﻭ ﺗﻨﺰﻳﻞ ﻣﻨﻄ&= #65240;ﻰ ﺍﻓﮑﺎﺭ ﺧﻮﺩ،= 5169;ﺴﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺯ ﺧﻮﺩ ﻣﺤﻮﺭ&= #65263; ﺑﺠﺎﻣﻌﻪ ﭘﺮﻭ&#= 65197;ﻯ ﻣﻴﺮﺳﺪ. ﻟﺬﺍ ﺍ= ﻳﺮﻭس ﺍﻓﻠﺎﻃﻮﻥ ﺑﻌ&#= 65256;ﻮﺍﻥ ﻋﺸﻖ ﻧﻮﻉ ﺣﺎﺿ&= #65198;ﺍﺳﺖ، ﮐﻪ ﺍﺯ ﻋﺸﻖ ﺧﻮ= ﺩ ﻣﺤﻮﺭﻯ،ﺟﺬﺏ = 4400;ﻨﻨﺪﻩ ﺩﻳﮕﺮﺍﻥ ﺻﺤﺒ&#= 65174; ﻣﻴﻨﻤﺎﻳﺪ ﻭﻧ&#= 65258; ﺍﺯﻋﺸﻖ ﻃﺮﺩ ﮐ&= #65256;ﻨﺪه ﺪﻳﮕﺮﺍﻥ. که ﺪ&#= 65197; ﻋﺸﻖ ﺃﮔﺎﭘﻪ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ. ﺍﻓﻠﺎﻃﻮ&= #65253; ﻣﻘﺎﻡ ﻋﺸﻖ ﺭﺍ = ﺑﺎﻟﺎﺗﺮ ﺑﺮﺩﻩ ﻭ ﺁﻧﺮﺍ = ﻭﺳﻴﻠﻪ ﻧﺠﺎﺕ ﺩﺍﻧﺴﺖ. = ﻭﺷﻮﻗﻰ ﺍﺭﻳﺴﺘﻮﮐﺮﺍ= 5175;ﻴﻚ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﺯﻳﺮﺍ = ﺍﻓﻠﺎﻃﻮﻥ ﺍﺯ ﻣﻘﺎﻡ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﻭ ﺍﻓﮑﺎﺭ ﻟﺪﻧ&= #1617;ﻰ ﻣﻌﺎﺩﻝ ﺷﻬﻮﺩ &= #64380;ﻬﺎﺭﻡ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65165;ﻳﻠﻴﺎ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ&#= 1548;ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﺑ= ﺴﻴﺎﺭ ﺃﻧﺪﻙ ﺍﺯ ﺍﻳﻦ = ﺳﻄﺢ ﻓﻬﻢ ﺩﺍﺷﺘﻨﺪ&#= 1548;ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﻴﺸﺘ&#= 65198; ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺩ= ﺭﻋﻮض اﻣﺮﻭﺯ ﺍﺯﺳﻄ= 5186; ﻋﻘﻞ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻣﺼﻄﻔﻮﻯ ﻭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﺑﺎﺯ = 5155;ﻧﺪﮐﻰ ﻓﻬﻢ ﺍﻳﻦ ﺳﻄﻮ&= #65185; ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ . ﺍﮔﺮ ﺍﺣﺴﺎﺵ ﻣ= ;ﻴﺸﻮﺩ،ﮐﻪ ﺍﻓﻠﺎﻃﻮﻥ ﻭ ﻫ&= #65198; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩ&#= 65197;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﺯﻣﺎﻥ،᥽= 1;ﻨﺎﺳﺐ ﺳﻄﺢ ﻋﻘﻞ ﺯﻣﺎ&= #65253; ﺧﻮﺩ،ﻋﺸﻖ ﺭﺍ &#= 65261;ﻇﻴﻔﻪ ﺍﻧﺴﺎﻥ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﻣ= ﻴﺪﺍﻧﺪ،ﮐﻪ ﺑﺎﻳﺪ ﻋﺸﻖ ﺑﻮ&= #65197;ﺯﻧﺪ ﮐﻪ ﺑﻬﺮﻩ ﺭﺣﻤ&= #65174; ﺍﻟﻬﻰ ﺑﮕﻴﺮﻧ&#= 65194;. ﻭ ﻇﺎﻫﺮﺍ ﻣﺪﺍ&= #65249; ﻋﺸﻖ ﺭﺍ ﺭﻧﮓ ﻣ= ﺤﺮﻭﻣﻴّﺖ ﻭ ﺷﻮﻕ ﻣﻴﺪﻫﺪ&= #1548;ﻭ ﻧﻪ ﺭﻧﮓ ﺍﺳﺘﻘ&= #65198;ﺍﺭ ﻭ ﺍﻣﺘﻠﺎﻙ ﻭ ﺁ= ﺭﺍﻣﺶ،ﮐﻪ ﺩﺭﻋﺸﻖ ﺟﺴﻤﻰ &= #65251;ﻤﮑﻦ ﺍﺳﺖ ﺯﻣﺎﻥ ﮐﻮ&= #65175;ﺎﻫﻰ ﺩﺳﺖ ﺑﺪﻫﺪ. ﻭ ﺟ= ;ﺎﻟﺐ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﻓﻠﺎﻃﻮﻥ ﺩﺭ ﻋﺸﻖ ﺍﺯ ﻭﻓ= ﺎﺩﺍﺭﻯ ﺯﻥ ﻳﺎ ﺷﻮﻫﺮ ﻳ= ﺎﺩ ﻧﮑﺮﺩﻩ،ﺯﻳﺮA= 165; ﻧﻈﺮ ﻋﺸﻖ ﺟﺴﻤ&= #65166;ﻧﻰ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ. = ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺭﺍ = ﺑﺪﻭﻥ ﺳﺒﺐ ﺍﺯ ﻣﻌﺸﻮ&= #65237; ﻣﻴﺸﻨﺎﺳﺪ،ﮐA= 258; ﻋﺸﻖ ﺭﻭﺣﺎﻧﻰ &= #65197;ﺍﻩ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑ&= #65166;ﻳﺪ ﻣﺪﺍﻡ ﺗﻌﺎﻟﻰ &= #65169;ﺠﻮﻳﺪ،ﻧﻪ ﺳﻘﻮﻁ ﻭ ﻓﺮﻭﺩ = ﺑﻘﻬﻘﺮﺍﻫﺎ ﻭﮐﺎﺭﻣﺎﻫﺎ ﺩ&#= 65197; ﺻﻮﺭﺕ ﻧﻮﻋﻰ. ﺑ= ﻠﮑﻪ <span style=3D'mso-spacerun:yes'> </span>ﺗﮑﺎʌ= 51;ﻠﺎﺕ ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ &= #65169;ﺮﺍﻯ توﻟﺪ ﻮﻋﻰﺑﺎA= 247;ﺎﺗﺮ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ ﺍﻓﻠﻮﻃﻴﻦ ﺻﺎ&#= 65187;ﺐ ﻣﮑﺘﺐ ﺍﺳﮑﻨﺪ&#= 65197;ﻳﻪ ﺩﺭ ﻋﺮﻓﺎﻥ ﻧﻮ&= #65165;ﻓﻠﺎﻃﻮﻧﻴﺎA= 253; ﮐﻮﺷﺶ ﺟﺪﻳﺪﻯ &= #65169;ﺮﺍﻯ ﻋﺸﻖ ﺑﺎﻟﺎ ﺑﺮ&= #65255;ﺪﻩ،ﻭ ﺟﺪﺍﻝ ﻋﺸﻖ ﻧﺰ&= #65261;ﻝ ﺩﻫﻨﺪﻩ ﺑﮑﺎﺭ &= #65169;ﺮﺩﻩ،ﺗﺎ ﺗﻠﻔﻴﻖ ﺁﻧﻬﺎ &= #64400;ﻨﺪ ﻭﺍﺯ ﺍﻳﺪﻩ ﺍﻓ&= #65248;ﺎﻃﻮﻥ،ﻳﺎ ﻫﻤﺎﻥ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺷﻬﻮﺩﻯ ﺩﺭ ﺳﻠ&= #65262;ﻙ،ﭼﻪ ﺩﺭ ﻗﻮس ﺻﻌﻮﺩ &= #65261;ﭼﻪ ﺩﺭﻗﻮس ﻧﺰﻭﻝ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﻣﻴﮑﻨﻨﺪ. ﺳﺎﻟ&= #65242; ﺩﺭ ﺻﻌﻮﺩ ﻭ ﺗﮑ= ﺎﻣﻞ ﺍﻟﻬﻰ ﻭﭼﻪ ﺩﺭ = ﻧﺰﻭﻝ ﻭﺑﺎﺯﮔﺸت ﺒﺨ= 5248;ﻖ،ﮐﻪ ﻫﺒﻮﻁ ﻭﻧﺰﻭﻝ &= #65227;ﻘﻠی اﻭﻟﻴﺎﻯ ﺍﻟﻬ= 5264;،ﺗﺎﮐﺘﻴﻚ ﻭ ﻫﻨﺮﻭﺭﻯ ﻣﻌ&= #65198;ﻓﺘﻰ ﺍﺳﺖ. ﻫﺮ ﻟﺤﻈﻪ= ﻣﻴﺘﻮﺍﻧﺪ،ﺳ= 5166;ﺯ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253; ﺳﻄﺢ ﺑﺎﻟﺎﺋﻰ &= #65191;ﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺩ ﻇﺎ&= #65259;ﺮﺍ ﮐﺸﻒ ﻧﻈﺮﻳﻪ ﻗ&= #65262;س ﻧﺰﻭﻝ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ،ﺑﻮﺳﻴA= 248;ﻪ ﻓﻠﻮﻃﻴﻦ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻭ= ﺍﺧﺮ ﺩﺭ ﺭﻡ ﺧﺎﻧﻘﺎ&= #65257; ﺩﺍﺷﺖ. ﻭﻯ ﻫﻤﺎ= ﻥ ﺍﻳّﻮﺏ ﺻﺒﻮﺭ &#= 65261; ﺫﻭﺍﻟﻨﻮﻥ ﻗﺮ&#= 65153;ﻧﻰ،ﻭﺯﻧﻮﻥ ﺗﺎﺭﻳﺨﻰ ﺍﺳﺖ &= #65261;ﻟﻰ ﻫﻤﻪ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻗﺒﻞ ﺍﺯ ﻓﻠﻮﻃ&= #65268;ﻦ ﻧﻴﺰ، ﻗﻮس ﻧﺰ= 5261;ﻝ ﺭﺍ ﺩﺭ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﺑﺎﺭﺩﻭﻡ ﺩﺍﺷ&#= 1578;ه اﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ = ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﺁﻧﻬ&= #65166;( ﺭﺁﻩ ﻣﺮﻩ ﺍﺧﺮ&= #65263;) ﮔﻔﺘﻪ ﺍﺳﺖ. ﮐﻪ= ﮐﺎﻣﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﭘﻨﺞ &= #65207;ﻬﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﻮس ﺻﻌﻮﺩ،= ;ﻭ ﭘﻨﺞ ﺷﻬﻮﺩ ﻗﻮ&= #1587; ﻧﺰﻭﻝ ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﺴﻴﺤﻰ ﺷﺶ ﺷﻬ&= #65262;ﺩ ﻗﻮس ﺻﻌﻮﺩ ﻭ ﺷ&= #65206; ﺷﻬﻮﺩ ﺩﺭ ﻗﻮس &= #65255;ﺰﻭﻝ ﺩﺍﺷﺘﻪ،ﻭ ﮐﺎ= 5251;ﻠﺎﻥ ﻣﺤﻤﺪﻯ ﻫﻔﺖ ﺷ&= #65260;ﻮﺩ ﻗﻮس ﺻﻌﻮﺩ ﻭ ﻫ&= #65236;ﺖ ﺷﻬﻮﺩ ﻗﻮس ﻧﺰ&#= 65261;ﻝ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺩﺭ ﻫﺮ ﺩﻳﺪﺍﺭ ﺷﻬ&= #65262;ﺩﻯ ﻗﻮس ﻧﺰﻭﻝ،ﮐA= 258; ﺑﺮﺍﻯ ﺑﺎﺭ ﺩﻭ&= #65249; ﻣﻮﺭﺩ ﺩﻳﺪﺍﺭ &= #65203;ﺎﻟﻚ ﺍﺳﺖ، ﺗﻔﺎﻭﺕ &#= 65169;ﺴﻴﺎﺭ ﻫﺴﺖ. ﺩﺭ ﻗﻮس ﺻ= ﻌﻮﺩ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ &#= 65203;ﺎﻟﻚ ﻭﻣﻌﻠﻢ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭﺑﺮ ﺍﻭ ﺧﺪﺍﺋ&= #65264; ﻣﻴﮑﻨﺪ، ﻭﻟﻰ &#= 65193;ﺭ ﻗﻮس ﻧﺰﻭﻝ، ﻫ= 5252;ﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺳﺮﺍﺳﺮ ﺗﻌﻈﻴ&#= 65250; ﻭ ﺍﺣﺘﺮﺍﻡ ﺑﮑ&= #65166;ﻣﻞ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﺯﻳﺮﺍ ﺍﻭﺭﺍ ﺑ&= #65166;ﻟﺎﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺧﻮﺩ = ﻣﻴﺪﺍﻧﻨﺪ. ﭼﻮﻥ ﺑﻌﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ،= 4400;ﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65268;ﺰ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ &= #65261; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻓﺮﺷﺘﻪ ﻫﺎﻯ ﺯ&= #65267;ﺮ ﻋﺮﺵ ﺑﺎ ﺗﻤﺎﻡ = ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ،ﺣﺘﻰ = 5183;ﺒﺮﺋﻴﻞ ﻭ ﻣﻴﮑﺎﺋﻴﻞ ﮐ&= #65258; ﺑﺮﺗﺮ ﺍﺯ ﺟﺒﺮ&= #65163;ﻴﻞ ﺑﺎﺷﺪ ﮐﻪ ﺭﻭﺡ = ﺳﺎﻟﻚ ﺭﺍ ﺑﻌﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ&#= 1548;ﺳﺮﺍﺳﺮ ﺩﺭ ﺧﺪﻣﺖ ﻭﻟﻰ = ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﺍ&= #65199; ﺁﻧﺎﻥ ﺩﺍﺷﺘﻪ&#= 1548;ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺯﻳﺎﺭﺕ ﻭﺩﻳﺪ&#= 65165;ﺭﮐﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ ﺟﺒﺮﺋﻴﻞ ﺑﺮﺍ&#= 65263; ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﺍﻭ،ﺍﺑﺮﺍﺯ ﻧ= 5166;ﺗﻮﺍﻧﻰ ﮐﺮﺩ، ﮐﻪ ﮔﻔﺖ &= #65169;ﺎﻟﻬﺎﻳﻢ ﻣﻴﺴﻮﺯﺩ. ﻳﻌﻨ&= #65264; ﻋﻘﻞ ﻭ ﺍﺩﺭﺍﻙ = ﻟﺎﺯﻡ ﺳﻄﺢ ﻋﺮش رﺣﻤ= 5166;ﻥ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻭپ&= #1575; ﺍﺯ ﮔﻠﻴﻢ ﺧﻮﺩ = ﺑﺎﻟﺎﺗﺮ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ. = ﻣﻴﮑﺎﺋﻴﻞ ﻣﻨﻈﻮﺭﺍﺳﺮﺍ= 5235;ﻴﻞ ﺍﺳﺮاء ﺑﺮﻧﺪ= 07; اﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻠﻮﻃﻴﻦ ﺻﺪﻭﺭ ﮐﻞّ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65165; ﺍﺯ ﻋﺪﺩ ﻳﻚ ﺩﺍ= ﻧﺴﺖ،ﮐﻪ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺧ&= #65194;ﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﻫﺴﺘﻰ ﻫﺎ ﺍﺳﺖ.= ﻭ ﻟﺬﺍ ﻭﻯ ﺻﺪﻭﺭ = ﻳﻚ ﻣﻮﺟﻮﺩ ﺭﺍ،ﻳ= 5242; ﻣﻘﺎﻡ ﻧﺰﻭﻟﻰ &= #65261; ﻫﺒﻮﻁ ﻣﻴﺨﻮﺍ&#= 65255;ﺪ. ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ &= #65165;ﻟﻠﻪ ﻫﺒﻮﻃﻰ ﻧﺪﺍﺭ&#= 65193;. ﻭﻟﻰ ﺭبّ اﻟﻨA= 262;ﻋﻰ ﺭﺍ ﮐﻪ ﺧﻮﺩ ﺻﺎ= ﺩﺭ ﻧﻤﻮﺩﻩ ﻭﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻠﻪ ﺭﺍ ﺩﺍﺷ&= #65174;، ﻋﻤﻠﺎ ﻳﻚ ﺩﺭﺟ&= #65258; ﻫﺒﻮﻁ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺍﺯ ﺍﻟﻠﻪ ﺑﺮﺍ&= #65263; ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻫﺴﺘﻰ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺑﺎﻳﺪ ﺍﺯ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻧﻮﻋﻰ &= #65191;ﻮﺩ ﺑﺎﻟﺎ ﺑﺮﻭﻧﺪ. = ﮔﻮﺋﻰ ﻳﻚ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﻧﺎﺯﻝ ﺷﺪﻩ،ﮐ= 5258; ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎﻟﺎ ﺑﺒﺮﺩ. ﭼ= ﻮﻥ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﭘس ﺍﺯ ﺻﻌﻮﺩ ﺧﻮﺩ&= #1548; ﻫﺒﻮﻃﻰ ﻣﺠﺪﺩ &= #65255;ﻤﻮﺩﻩ،ﮐﻪ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ</= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﺴﺒﺘﺎ ﮔ= ﺮﻣﻴﺪﺍﺭﺩ. ﻭﺳﺎﻟﮑﺎﻥ ﻧﻴ&#= 65200; ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﺩﺍﺋﻤﻰ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ. ﮔﺮﭼﻪ ﻏﻴﺮﺳﺎ&#= 65247;ﮑﺎﻥ ﺍﮐﻨﻮﻥ ﺩﺭ ﺟﻬ&= #65166;ﻥ، ﺳﺮﻣﺴﺖ ﺑﻬﺸﺖ &= #64380;ﻬﺎﺭﻡ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ ﺗﺒﺪﻳﻞ ﺑﺠﻬﻨ&#= 1617;ﻢ ﺍﻭﻝ ﺁﻧﻬﺎ ﺷﺪ&= #65257; ﮐﻪ ﻫﺮﭼﻪ ﺍﻳﻦ = ﺟﻬﻨّﻢ ﺩﺭ ﺩﻭﺭﻩ ﺑﻘﻴ&= #65258; ﺯﻧﺪﮔﻰ ﺁﻧﺎﻥ &= #65203;ﺨﺖ ﺗﺮ ﺑﺎﺷﺪ، ﺟﻬ&#= 65256;ّﻢ ﺩﻭﻡ ﺭؤﻳﺎﻫﺎ= 5263; ﮐﺎﺑﻮﺳﻰ، ﻭ ﺟ&#= 65260;ﻨّﻢ ﺳﻮﻡ ﻣﻠﮑﻮﺕ ﺑ&= #65198;ﺍﻯ ﺁﻣﺎﺩﻩ ﺷﺪﻥ ﺑ&= #65176;ﻮﻟﺪ ﻣﺠﺪﺩ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ، ﮐﻪ ﺭﻭﺡ ﻋﺮﻳ&= #65166;ﻥ ﺑﺪﻭﻥ ﭘﻮﺷﺶ ﺗ&= #65254; ﺩﺭ ﻣﻠﮑﻮﺕ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻭﺩﺭ ﺍﻃﺮﺍﻑ ﻫ&= #65252;ﻴﻦ ﺟﻬﺎﻥ ﮐﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺴﺘﻴﻢ. ﻭﺍﺯ ﺍﺷﻌّﻪ ﺩ&#= 65261;ﻥ ﻗﺮﻣﺰ ﺧﻮﺭﺷﻴ&#= 65194; ﻭ ﻫﺮ ﻧﺎﺭ ﻭﻧﻮ= ﺭﻯ ﻣﻴﺴﻮﺯﺩ،ﮐﻪ = 5165;ﺭﻭﺍﺡ ﺍﺣﻀﺎﺭ ﺷﺪﻩ،= 5193;ﺭ ﻋﻤﻠﻴّﺎﺕ ﺍﺳ= 4345;ﺮﻳﺘﻮﺍﻟﻴﺴ᥽= 0;،ﻧﺎله ها ﺍﺯ ﺍﻳﻦ ﺳﻮ&#= 65199;ﺵ ﺩﺍﺭﻧﺪ. ﻭ ﺑﺎﻟ= ﺄﺧﺮﻩ جهنّم ﭼﻬﺎﺭﻡ= ; ﺁﻧﺎﻥ،ﺩﺭ ﺗﻮﻟﺪ ﺑﺎﻟﻔﻌ&#= 65246; ﺩﺭ ﻧﺴﺦ ﻭ ﻣﺴﺦ= ﺑﺪﺗﺮ ﺩﺭ ﺟﻬﺎﻥ، ﻭﺩ&#= 65197;ﻳﻚ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺳﺨ= ﺘی ﺁﻧﺎن ﻧﺮﺍﺑﭽ= 5208;ﻢ ﻣﻰ ﺑﻴﻨﻴﻢ،ﮐ= 5258; ﺭﻧﺞ ﺯﻧﺪﮔﻰ ﺍ&= #65203;ﺖ. ﻭﺩﺭ ﻫﺮ ﻧﻮﻋﻰ = ﮐﻪ ﺑﺎﺷﺪ،ﺧﻮﺩﺟA= 260;ﻨﻢﻳﺎﺟﻬﺎﻧﻮ= ;ﻡﻭﺟﻬﺎﻥﺩﺭﺻ&#= 65262;ﺭﺕﻧﻮﻋﻰﺍﺳʋ= 74;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻠﻮﻃﻴﻦ ﻧﻴﺰ ﺃﻳﺮﻭس ﻋ&#= 65198;ﻭس ﺭﺍ ﻋﺸﻖ ﺳﺎﻟﻚ = ﺩﺍﻧﺴﺖ،ﮐﻪ ﺳﺎﻟﻚ ﻋﺮﻭس ﺷ&#= 65166;ﻩ ﺩﺍﻣﺎﺩ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺑﺮ ﺩﻝ= ; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﭘﺎ&= #65193;ﺷﺎﻫﻰ ﺧﺪﺍﺋﻰ ﻣﻴﮑﻨ&#= 65194;. ﭘس ﻓﻠﻮﻃﻴﻦ ﻧ&#= 65176;ﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 5155;ﻳﺮﻭﺵ ﻋﺸﻖ ﺑﺎﻟﺎﺗﺮ &= #65169;ﭙﺎﺋﻴﻦ ﺗﺮ ﻧﻴﺴﺖ،ﮐﻪ &#= 65169;ﺒﺎﻟﺎﺗﺮ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﺣ= ﺘﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﻫﺒﻮﻁ ﺭﻭﺡ ﺧﻮ&= #65193;،ﭼﻮﻥ ﺁﺩﻡ ﺍﻓﺴﺎﻧﻪ&#= 1548;ﮐﻪ ﺑﺪﺳﺖ ﺧﺪﺍ ﺳﺎ&= #65191;ﺘﻪ ﺗﮑﺎﻣﻠﻰ ﺷﺪﻩ &= #65165;ﺳﺖ،ﺑﺎﺯ ﺩﺭ ﻫﻤﺎﻥ ﺑﺪﻥ = ﺑﺸﺮﻯ ﻗﺒﻠﻰ،ﺩﺭ ﻳﻚ &#= 65175;ﻮﻟﺪ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﺍ&= #65247;ﻬﻰ،ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺧﻮﺩ، ﮐﻪ &= #65169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﻫﺒﻮﻁ ﺩﺍﺭﺩ. ﻭ= ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻏﺎﺯ ﺍﺯ ﺭA= 167;ّ ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #65197;ﺏّ ﺑﺎﻟﺎﺗﺮ ﻋﺸﻖ &= #65191;ﻮﺍﻫﺪ ﻭﺭﺯﻳﺪ، ﻭ ﺁﺭ&#= 65199;ﻭﻯ ﺩﻳﺪﺍﺭ ﺍﻭﺭﺍ &= #65193;ﺍﺭﺩ. ﮐﻪ ﻣﻌﺮﻭﻑ ﺍﺳ&= #65174; ﻣﺤﻤﺪ ﻭﻋﻠﻰّ= 548;ﻫﺮﻳﻚ ﺑﺎﺭﻫﺎ ﺑﺮﺍﻯ &= #65193;ﻳﺪﺍﺭ ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤ&= #65194; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65165;ﺷﻚ ﻣﻰ ﺭﻳﺨﺘﻨﺪ. ﺍ= ﻳﻦ ﺍﺷﻚ ﺑﺮﺍﻯ ﺍﻭ&= #65247;ﺎﺩ ﻭﻧﻮﺍﺩﻩ ﻫﺎﻯ &= #65191;ﻮﺩ ﻧﻴﺴﺖ،ﮐﻪ ﺑﻌ= 5194;ﺍ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﺷﻮﻧﺪ. ﻣﮕﺮ ﺑﺮ= ﺍﻯ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﮑﺪﻯ ﻣﻬﺪﻯ ﻫﺪﺍﻳﺖ &= #64400;ﻨﻨﺪﻩ ﺩﻳﮕﺮﺍﻥ،ﺑﻨA= 262;ﺭ ﺭﺏّ ﺭﺣﻤﺎن ﺒ= 5262;ﺩه ﺒﺎﺷﺪ. ﺩﺭﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﻣﻬﺪﻯ ﺗ&= #65184;ﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺎ&#= 65249; ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﻫﺒﻮﻃﻰ ﺍﺯ ﺭب&#= 1617; اﻟﻨﻮﻉ ﻫﺎ ﺩﺭ &= #65193;ﻝ ﺗﻤﺎﻣﻰ ﺷﺎﻫﺪ&#= 65165;ﻥ ﺁﻧﻬﺎ ﺍﺳﺖ،ﻭ= 5259;ﻤﺎﻥ ﻫﺒﻮﻁ ﺁﺩﻡ ﺳﻤ&= #65170;ﻮﻟﻴﻚ،ﮐﻪ ﺍﺯ ﺑﻬﺸﺖ ﺭﺳﻴ&= #65194;ﻩ ﺧﻮﺩ،ﺑﺎﺯ ﺑﺘ= 5254; ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧ&= #65262;ﻳﺶ ﻣﻮﻗﺘﺎ ﻣﺪﻓﻮ&#= 65253; ﻣﻴﮕﺮﺩﺩ. ﻭ ﺯﻳ= ﺎﺭﺗﮕﺎﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ ﺧʌ= 62;ﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺯ= ﻳﺎﺭﺕ ﻗﺒﺮ ﺣﺴﻴﻦ، ﻫ&#= 65252;ﻴﻦ ﺍﺳﺖ،ﮐﻪ ﺑﻬﺸ= 5176;ﻰ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ &= #64400;ﻨﻨﺪﻩ ﻭﺍﺟﺐ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﻫﻔن هزﺍﺭ ﺳA= 166;ﻝ ﭘس اﺯ ﻣﺮﮒ ﺷﺎ&#= 65259;ﺪﺍﻥ ﻧﻮﺭ ﻗﺎﺋﻢ،ﺗ= 5262;ﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﻋﺼﺮ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65197;ﺍ ﺩﺍﺭﻧﺪ،ﺗﺎ ﺑ= 5198;ﺣﺴﺐ ﻋﻬﺪ ﺍﻟﺴﺖ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﺭﺍ،ﺩﺭ ﻋ&#= 65212;ﺮ ﻣﻬﺪﻭﻯ ﺑﻴﺎﺩ &= #65153;ﻭﺭﻧﺪ. ﭘس ﺍﻭﻟﻴﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻋﺸﻖ ﺑﺒﺎﻟﺎﺗ&#= 65198; ﺩﺍﺭﻧﺪ،ﻭﻧﻴA= 200; ﻋﺸﻖ ﺑﭙﺎﺋﻴﻦ &= #65175;ﺮ ﺩﺭﭼﻨﺪ ﺳﺎﻟﻚ &= #65191;ﻮﺩ. ﻭﻓﻠﻮﻃﻴﻦ ﻣﻘ&#= 65166;ﻡ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﻋ&= #65248;ﺎﻗﻤﻨﺪﻯ ﭘﺎﺋﻴﻦ ﺗﺮ ﺩﺍ&= #65255;ﺴﺖ،که ﺘﺮﺑﻴﺖ ﺩﻫﻨﺪ&#= 65257; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺟﺬﺏ ﻭﮐ&= #65208;ﺶ ﺑﻤﺮﺍﺗﺐ ﺑﺮﺗ&#= 65198; ﺍﻟﻬﻰ ﺭﺍ ﺑﺴﺎ&= #65247;ﻚ ﻣﻴﺴّﺮ ﻣﻴﮑﻨ= 5194;. ﺍﻳﻦ ﺍﻳﺪﻩ ﻓﻠ&= #65262;ﻃﻴﻦ ﺑﻌﺪﻫﺎ ﻧﺰﺩ ﻣ&= #65204;ﻴﺤﻴﺎﻥ ﺩﻧﺒﺎﻝ ﺷﺪ،ﻭ &#= 65165;ﻳﺪﻩ ﺍﻓﻠﺎﻃﻮﻧﻴﺎ= 5253; ﻭ ﻧﻈﺮﻳﻪ ﻓﻠﻮ&= #65219;ﻴﻦ ﺩﺭ ﺑﺎﺭﻩ ﺃﻳﺮ&= #65261;ﺵ،ﻭﺳﻴﻠﻪ ﻭﻧﺮﺩﺑﺎﻥ ﺗﻌ&#= 65166;ﻟﻰ ﻭﺗﮑﺎﻣﻞ ﺷﻨﺎ&#= 65191;ﺘﻪ ﺷﺪ. ﻭ ﮔﺮﭼﻪ ﻋﻤ= ;ﻠﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #64400;ثرﺍ ﻧﻤﻰ ﭘﺮﺩﺍﺧﺘ&#= 65256;ﺪ،ﻭﺗﻨﻬﺎ ﻓﻠﺴﻔﻪ ﻧﻈﺮﻯ &= #65193;ﺍﺷﺘﻨﺪ. ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻭ ﻧ= ;ﻈﺮﻳﻪ ﺭﺍ ﺑﺮﺍﻯ ﺗﺤﺒ&= #65268;ﺐ ﻣﺮﺩﻡ ﺑﻌﺸﻖ ﻣ&= #65204;ﻴﺤﻴّﺖ ﺑﮑﺎﺭ ﺑﺮﺩﻧﺪ. = ﻗﻮس ﻧﺰﻭﻝ ﺭﺍ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯ، ﻫﺮ ﻳ&#= 65242; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺩ&= #65267;ﮕﺮﻯ،ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺭ = ﻣﺮﺍﺗﺐ،ﻭﺗﺎ ﺃﺑﺪ ﺩﺭ ﻋﻮﺍﻟ&= #65250; ﺭؤﻳﺎﺋﻰ ﺳﺎﻟ= 4401;ﺎﻥ، ﻫﺒﻮﻁ ﻭﻧﺰﻭﻝ &= #65207;ﺐ ﻗﺪﺭﻯ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻧﻪ ﺩﺭ ﻓﻀﺎﻯ = ﮐﺮﻩ ﺯﻣﻴﻦ. ﺁﻧﮕﺎﻩ = ﺭﻭﺡ ﺳﺎﻟﻚ ﺩﺭ ﻫﻔﺖ = ﻣﺮﺣﻠﻪ ﺑﺒﺎﻟﺎ ﻣﻴﺮﻭ&#= 65193;، ﮐﻪ ﺑﻌﺮﺵﺭﺣﻤ&#= 65166;ﻥ ﺁﺧﺮﻳﻦ ﻣﻌﺮﺍ&#= 65181; ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﮐﻪ ﻫﻤﺎﻥ ﺷﺐ ﺍﺳﺮ&= #1575;ءﻭﺍﺻﻠﺎﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﻭﺷﺎﻫﺪ ﻭﺻﺎﻋ&#= 65194; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻋ&= #65198;ﻭﺟﻰ،ﻫﻤﺎﻥ ﻣﻘﺎﻣﺎﻟﻪ ﻭﺗ&#= 65184;ﻠّﻰ ﺷﻬﻮﺩی ﺮﺍ ﺩﺍ&#= 65197;ﻧﺪ. ﮔﻮﺋﻰ ﮐﻪ ﺩﺍﻧ&= #65208;ﺠﻮﺋﻰ ﭼﻮﻥ ﻓﺎﺭﻍ ﺍﻟ&= #65176;ﺤﺼﻴﻞ ﺷﺪ،ﺧﻮﺩ ﻧﻴﺰ &#= 65165;ﺳﺘﺎﺩ ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﺩ ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #65251;ﻌﺒﻮﺩ ﺧﻮﺩ ﻣﻴﻴﺎﺑﻨ&#= 65194;. ﻭﭼﻪ ﺑﺴﻴﺎﺭ ﺍ&= #65199; ﺷﺎﮔﺮﺩﺍﻥ ﻭﺍ&#= 65211;ﻞ ﺍﺯ ﺍﺳﺘﺎﺩﺍﻥ &= #65191;ﻮﺩ ﺩﺍﻧﺎﺗﺮ ﺑﺎﺷ&#= 65256;ﺪ. ﭘس ﺩﺭ ﻗﻮس ﻧﺰ&#= 65261;ﻝ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﺭﻭﺡ &#= 65153;ﻧﺎﻥ ﺑﺎﺭﺩﻳﮕﺮ ﺑﺠ&#= 65204;ﻢ ﺍﻧﺴﺎﻧﻴّﺖ ﺑ= 5208;ﺮﻯ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = <span style=3D'mso-spacerun:yes'> </span>ﻭﺁﺩﻣ= 5264; ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﮐﻪ ﻫﺒﻮﻁ = ﮐﺮﺩه اﺳﺖ. ﭘس ﻨﺰﻭﻝ &= #65197;ﻭﺣی اﻭﻟﻴﺎﻯ ﺍﻟﻬ= 5264;،ﻭﺩﺭﺟﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺁﻧﺎﻥ ﺍﺯ ﺳﻄﺢ = ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ ﺍﺳﺖ. ﮐﻪ= ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻫﻔﺖ ﺷﻬﻮﺩ ﻗﻮ&= #1587; ﺻﻌﻮﺩ،ﻭ ﻫﻔﺖ &#= 65207;ﻬﻮﺩ ﻗﻮس ﻧﺰﻭﻝ ﺩﺍ&#= 65197;ﻧﺪ. ﻣﻴﺘﻮﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺭﺍ ﻣﻠ&= #65166;ﺋﻚ ﺍﻟﻬﻰ ﺩﺍﻧﺴﺖ. = ﮐﻪ ﺍﻟﮕﻮﻫﺎﻯ ﮐﻤ&#= 65166;ﻝ ﻫﺮﻣﺮﺣﻠﻪﺗﮑ= 5166;ﻣﻞﺑﺮﺍﻯﻧﻮ᥺= 5;بعذ ی هست. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﺮ= ﻓﺎﻥ ﻣﺴﻴﺤﻰ ﺩﻧﺒﺎ&#= 65247;ﻪ ﻋﺮﻓﺎﻥ ﺍﻓﻠﻮ&#= 65219;ﻴﻦ ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﺍ&= #65203;ﺖ ﻭ ﻋﺮﻓﺎﻥ ﺍﻳﺮ&= #65165;ﻧﻰ ﺑﻌﺪ ﺍﺯ ﺑﻌثت &#= 65251;ﺤﻤﺪ ﻧﻴﺰ،ﺩﻧﺒﺎﻟA= 258; ﺁﻥ ﺩﻭ ﻋﺮﻓﺎﻥ = ﺍﺳﺖ. ﻭﻧﻪ ﻣﺴﺘﻘﻴﻤ&#= 65166; ﺩﻧﺒﺎﻟﻪ ﻋﺮﻓ&#= 65166;ﻥ ﺯﺭﺩﺷﺘﻰ ﻗﺪﻳ&#= 65250; ﺍﻳﺮﺍﻥ ﺩﺭ ﻋﺮ&= #65235;ﺎﻥ ﻣﺤﻤﺪﻯ،ﻭ ﺳﻄ= 5186; ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ. = ﺍﺿﺎﻓﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻭﻭﺿ&#= 65262;ﻉ ﺑﺴﻴﺎﺭ ﺩﺭ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻧﺴﺒ&#= 65174; ﺑﮕﺬﺷﺘﻪ،ﻳﺎ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺮﻓﺎﻥ ﻣﺴʌ= 68;ﺤﻰ ﻭﺯﺭﺩﺷﺖ ﻭﺑﻮ&#= 65193;ﺍ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﮔﺮﭼﻪ ﻧﻈﺮﻳّ= 5166;ﺕ ﻋﺮﻓﺎﻧﻰ،ﺩﺍA= 255;ﺴﺘﻦ ﺑﺮﺍﻯ ﺩﺍﻧﻨﺪ&#= 64404;ﺎﻥ ﺁﻥ ﻣﺴؤﻟﻴّﺖ = 5203;ﺎﺯ ﺍﺳﺖ،ﻭﻧﺒﺎﻳA= 194; ﺍﮐﺘﻔﺎ ﺑﻌﺮﻓ&#= 65166;ﻥ ﻧﻈﺮﻯ ﻧﻤﻮﺩ. ﮐ= ﻪ ﻗﺸﺮﻳّﻮﻥ ﻭ ﺻ&#= 65262;ﻓﻴﻪ ﻧﺎﺻﺎﻓﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﻭ ﭘس ﺍﺯ ﺍﺗﻤﺎ&= #65249; ﺣﺠّﺖ ﻭ ﺗﻔﻬﻴ&#= 65250; ﺣﻘﺎﻳﻖ ﺳﻠﻮﮐ&#= 65264;،ﻧﻮﺑﺖ ﻋﻤﻞ ﺷﺨﺼﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻋ= ﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺧﻮﺩ&#= 65197;ﺍ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ &= #65255;ﻤﺎﻳﻨﺪ. ﻭ ﺑﺂﺧﺮ ﺧﻂ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺩﺭ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ(ﺳﺘ= ﺮﺕ ﺍﻟﻤﻨﺘﻬﺎ)ﻳﺎ &= #65203;ﺘﺎﺭ ﻭ ﭘﺮﺩﻩ ﭘﺎﻳﺎ&= #65253; ﺍﻣﮑﺎﻥ ﺷﻬﻮﺩ&#= 65259;ﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ. ﻭﻫﺮﮐﺶ ﺍﮔﺮ ﮐ&= #65166;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﻧﺒﺎﻝ ﻧﮑﻨﺪ &= #65175;ﻤﺎﻡ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺍ&#= 65247;ﻬﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65254; ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ. ﻭﻟﺬﺍ = ﺑﻘﻬﻘﺮﺍ ﺑﺎﺯﻣﻴﮕﺮﺩﻧ= 5194;. ﻣﮕﺮ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;،ﻭﺑﺎﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ &= #65169;ﺎﺯﮔﺸﺘﻪ،ﮐʌ= 58; ﻣﻌﺼﻮﻡ ﺍﺯ ﻫﺮ&= #64404;ﻨﺎﻩ ﻭﻋﻤﻞ،ﻭﻣﺼﻮA= 253; ﺍﺯ ﻫﺮ ﻗﻬﻘﺮﺍ = ﻭﮐﺎﺭﻣﺎﺋﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺣﺘﻤﺎ ﻣ&= #65176;ﻮﺟّﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﻓﺮﺻﺖ ﺣﻴﺎﺕ ﻓ&= #65228;ﻠﻰ ﺭﺍ ﻧﺒﺎﻳﺪ ﺍﺯ = ﺩﺳﺖ ﺩﺍﺩ . </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺃﻳ= ﺮﻭس ﻭ ﺃﮔﺎﭘﻪ ﻧﺰﺩ = ﻣﺴﻴﺤﻴﺎﻥ ﺍﻭﻟﻴﻪ،ﻣﺨﻠA= 262;ﻃﻰ ﺍﺯ ﻣﺬﻫﺐ ﻋﺸﻖ = ﻳﻮﻧﺎﻧﻰ ﺍﻓﻠﺎﻃﻮﻥ ﻭﻣ&#= 65188;ﺒّﺖ ﻣﺴﻴﺢ ﺍﺳﺖ. ﮐﻪ= ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﺑﺎﻳﺪ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺎ = ﺷﺨﺺ ﻣﺴﻴﺢ ﮐﻨﻨﺪ ﻭ&= #65165;ﻟّﺎ ﻣﺴﻴﺤﻴﺎﻥ ﻋﻠ&#= 65166;ﻗﻤﻨﺪ ﺳﻠﻮﻙ،ﭘس ﺍﺯ = 5251;ﺴﻴﺢ ﺑﺎ ﻳﻚ ﻣﺴﻴﺢ ﺯ= ﻧﺪﻩ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﺑﺎﻳﺪﻋﺸ᥻= 8; ﻭﺭﺯﻯ ﺍﻟﻬﻰ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﺑﺎ ﻇ= ;ﻬﻮﺭ ﻣﺤﻤﺪﻭﭼﻨﺪ ﮐ&#= 65166;ﻣﻞ ﻣﺤﻤﺪﻯ ﺑﻌﺪﻯ&#= 1548;ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺳ= ﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ،ﻭA= 255;ﻪ ﺑﻌﺪ ﺍﺯ ﻭﻓﺎﺕ = ﺁﻧﺎﻥ. ﮐﻪ ﺗﻘﻠﻴﺪ ﺍﺯ = ﻣﻴّﺖ ﺣﺮﺍﻡ ﺍﺳﺖ،ﮐ= 5258; ﻣﺤﻤﺪ ﮔﻔﺘﻪ ﻭ = ﻟﺬﺍ ﻣﺪﺍﻡ ﺍﻭﻟﻴﺎ&#= 65263; ﺯﻧﺪﻩ ﺑﺠﻬﺎﻥ &= #65169;ﻌﺸﺖ ﺩﺍﺭﻧﺪ. ﺑﺎ ﻋﺸ= ﻖ ﻳﻮﻧﺎﻧﻰ ﻭ ﻋﺸ&= #65238; ﻣﺴﻴﺤﻰ ﻭﻋﺸﻖ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺘﺮﺗﻴﺐ = ﺩﺭ ﺳﺎﻟک اﮔﺮﺷﻬA= 262;ﺩﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮ&#= 65193; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65268;ﺮﺳﻨﺪ. ﻭﺧﻮﺩ ﺗﺠﺴّﻢ &#= 65251;ﺠﺪﺩ ﺯﺭﺩﺷت ﻮ ﺍﻓﻠ&#= 65166;ﻃﻮﻥ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻘﺎﻡ ﻣﺮ= ﺗﻀﻮﻯ ﻣﺴﻴﺢ ﻭ ﺗﺠﺴّ&#= 65250; ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 1740; ﻤﻴﻴﺎﺑﻨﺪ. ﻭﻟ&= #65196;ﺍ ﺗﻔﺎﻭﺕ ﺯﻳﺎﺩ&#= 65263; ﺑﻴﻦ ﺭﻭﺷﻬﺎﻯ &= #65203;ﻠﻮﮐﻰ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261; ﺳﺎﻟﮑﺎﻥ، ﺩﺭ &#= 65261;ﻟﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻫﺴﺖ. ﻭﺑﺮﺍﻯ ﻫ= ﺮﮐس ﺩﺭ ﻫﻤﺎﻥ ﺳﻄﺢ&= #1548;ﺷﺎﻳﺴﺘﮕﻰ ﻭﺳﻮﺍﺑﻖ ﺗﮑﺎ&#= 65251;ﻠﺎﺕ ﺍﻭﺍﺳﺖ. ﮐﻪ ﻳﮑ= ﻰ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺭﺍ،= 5191;ﺪﺍﻭﻧﺪ ﺑﺂﻧﻬﺎ ﻣﻌﺮﻓ&#= 65264; ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﻃﺒﻌﺎ ﻃﺮﻳﻘﺖ ﻭﻟﺎﻳ&#= 65174; ﻣﻬﺪﻯ ﻭﻣﻬﺪﻭ&#= 65263;،ﺗﻔﺎﻭﺗﻬﺎ᥾= 3; ﻋﻈﻴﻢ ﺗﺮ ﺑﺎ ﺭ= ﻭﺷﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺳﻠﻮﻙ ﻭﺟﻮﺩ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ ﮐﻪ ﺁﻧﺎﻥ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻨ&#= 65262;ع ﺒﺸﺮی ﺮﺍ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. ﻭﻋﻘﻞ ﺑ= ﺸﺮﻯ ﮐﺎﻣﻞ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﻋﻘﻞ ﺍﻓﺮﺍﺩ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﭼ= 5262;ﻥ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﻘ&= #65246; ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺣﮑﻤﺘﻬﺎﻯ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5203;ﻄﻮﺡ ﻣﺨﺘﻠﻒ ﻋﻘﻠﻰ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻧ= 5268;ﺰ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ. = ﮐﻪ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺑﺴﻠﻤﺎن ﻔﺎﺭ= 5203;ﻰ،ﺁﻧچه ﺮ ﺍﺑﺘﻮ ﺁﻣﻮﺧ&= #65176;ﻢ ﺑﺄﺑﻮﺫﺭ ﻧﮕﻮ&#= 1548;ﮐﻪ ﺍﻭ ﺩﺭﻙ ﺁﻥ ﻧﻤ= ﻰ ﮐﻨﺪ ﻭﺗﻮﺭﺍ ﺧ&= #65262;ﺍﻫﺪ ﮐﺸﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺍﺑﻮﺫﺭ ﻣﻌﺮﻭ&#= 65233; ﺑﺘﻘﺮﺏ ﺍﻭ ﺑﭙ&= #65268;ﺎﻣﺒﺮﺑﻮﺩ. ﻭﻟﻰ ﻣﺘﻔﺎﻭﺕ &= #65193;ﺭﺷﻬﻮﺩﻫﺎ ﻟﺬﺍ ﻋﻘﻞ ﻭﺍﺧ&= #65248;ﺎﻕﺍﻧﺴﺎﻧﻰA= 261;ﻧﻴﮑﻮﻯ ﺁﻧﻬﺎ ﺑﺎﺯ ﻣﺘ&= #65236;ﺎﻭﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5155;ﻳﺮﻭس ﻳﻮﻧﺎﻧﻰ ﻭﺩﺭ &= #65251;ﮑﺘﺐ ﺳﻘﺮﺍﻁ،ﺍﺯ ﻋ= 5208;ﻖ ﻭﻣﺸﺎﺭﮐﺖ ﺩﻭ&#= 65255;ﻔﺮ ﺯﻥ ﻭﻣﺮﺩ ﺻﺤﺒ&= #65174; ﻧﻤﻰ ﮐﻨﺪ،ﺩﺭ &#= 65187;ﺎﻟﻴﮑﻪ ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﺎ = ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ. ﻭ ﻋﺸﻖ ﺑﻤﺮﺍﺗ&= #65168; ﺑﺎﻟﺎﺗﺮ ﻣﻴﮕ&#= 65236;ﺘﻪ. ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﺻ&= #65236;ﺎﺕ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻣﻄﻠﻖ ﻧﻴﺴﺖ. ﻭ= ﺳﺎﻟﻚ ﻋﺎﺷﻖ ﺩﺭ ﺳﻮﮊ&= #65257; ﻋﺸﻖ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﺘﻮﻗّﻒ ﻧﻴﺴ= 5174; ﮐﻪ ﺑﻤﺮﺍﺗﺐ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻟﺎﺗﺮ ﺷʌ= 60;ﻮﺩﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻋ&= #65208;ﻖ ﻭﺭﺯﻯ ﻋﺒﺎﺩﻯ&#= 1548;ﺩﺭ ﺗﺨﻴّﻞ ﻭﺣﻀﻮ= 5197; ﺫﻫﻨﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺪﻫﺪ. ﻭﻫﺮ ﺗﻮﻗﻒ ﻋﺸ&= #65238; ﻭﺭﺯﻯ ﺩﺭ ﻳﻚ ﻣ= ﻘﺎﻡ،ﺁﻏﺎﺯ ﻗﻬﻘﺮﺍﻯ ﺳﺎﻟ&#= 65242; ﺍﺳﺖ. ﻣﮕﺮ ﺑﻌﺮ= ﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ. = ﻭﺷﺎﻫﺪ ﺷﻬﻴﺪ ﻗﺎﺋﻢ ﮐ&= #65258; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻧﺪﺍﺭﺩ،ﺗﻮﻗ= 17;ﻒ ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﻟ&= #65260;ﻰ ﻧﻴﺰ ﻧﺪﺍﺭﺩ. ﻭ= ﺳﻘﺮﺍﻁ ﻋﺸﻖ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﻳﺮه اﻯ ﺗﺼﻮﺭ ﮐﺮﺩ&#= 65257;،ﮐﻪ ﺳﺎﻟﻚ ﺑﺨﻮﺩﺵ &= #65193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﭘس ﻫﺮﭼﻪ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﺷﺪﻩ ﺑﺮﺍﻯ ﺧﻮ&= #65193;ﺵ ﺑﻮﺩﻩ. ﻟﺬﺍ ﻓﻠ= ﺎﺳﻔﻪ ﻧﻈﺮﻯ ﻣﺴﻴﺤﻴ&#= 1617;ﺖ ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65264;، ﻋﺸﻖ ﺭﺍ ﺍﺳﺘﻐ&= #65198;ﺍﻕ ﺩﺭﺗﺠلی ﺃﺯﻟA= 264; ﻣﻴﺪﺍﻧﺴﺘﻨﺪ= 548;ﮐﻪ ﺳﺎﻟﻚ ﺑﺪﺍﻥ ﺭ&= #65203;ﻴﺪﻩ ﺍﺳﺖ. ﺁثاﺭ ﺃﻳ&#= 65198;ﻭس ﻳﻮﻧﺎﻧﻰ ﺩﺭ ﻣ&= #65204;ﻴﺤﻴﺎﻥ ﺑﺎﻗﻰ ﺍﺳﺖ،ﮐ= 5258; ﮔﻮﺋﻰ ﻓﻠﺴﻔﻪ &= #65227;ﺮﻓﺎﻥ ﻣﺴﻴﺤﻰ ﺑﺄﺻﻞ &= #65267;ﻮﻧﺎﻧﻰ ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎﺯﮔ= ;ﺸﺘﻪ،ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65204;ﻴﺤﻰ،همیشه ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65251;ﻨﺎﺳﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ &= #65251;ﻴﺒﺎﺷﺪ. ﺟﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65261;ﺟﻤﺎﻝ ﻋﻘﻠﻰ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ،ﻭ ﺟﻤﺎﻝ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ ﺩﺭ ﺗﻮﻟﺪ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ،ﻳﺎ ﺩﺭ &#= 65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65174;. ﺑﺮﺧﻰ ﻧﻴﺰ ﻋﺸ&= #65238; ﺭﺍ ﺭﻭﻣﺎﻧﺘﻴ&#= 64401;ﻰ ﻭ ﻧﻤﻮﻧﻪ ﻋﺮﻓ&= #65166;ﻧﻰ ﺑﺮﺍﻯ ﺍﻳﺮﻭس &#= 65267;ﻮﻧﺎﻧﻰ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #65259;ﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺸﻖ ﺍﻭﻟﻰ A= 165;ﻟﻌﺰﻡ ﭼﻬﺎﺭﻡ ﺯﺭﺩﺷ&#= 65174; ﺍﺳﺖ،ﻭ ﻣﺴﻴﺢ &#= 65251;ﻮﻋﻮﺩ ﺯﺭﺩﺷﺖ ﻭﻣﺤﻤ&#= 65194; ﻭ ﻗﺎﺋﻢ،ﺳﻪ ﺳ&#= 65262;ﺷﻴﺎﻧس ﺯﺭﺩﺷت هستند= . ﻭﻫﺮﺳﻪ ﻧﻴﺰ ﺍﺯ ﻧﻮﺭ ﺭ= ﺣﻤﺎﻥ ﺧﺒﺮ ﻧﺪﺍﺷﺘﻨ&#= 65194;،ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﺸﻒ ﺁﻥ ﺧﻮﺍﻫﺪ ﻧﻤ&= #65262;ﺩ. ﻭﺗﻤﺎﻡ ﺃﻧﺒﻴ&#= 65166; ﺭﺍ ﺩﺭﺗﺴﻠﻴﻢ &= #65261;ﺗﻌﻠﻴﻢ ﺧﻮﺩ ﺩﺭ ﺭﺟﻌﺖ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ. ﻭ ﻋﺸﻖ ﻣﺴﻴﺤﻰ = ﺍﻟﺒﺘﻪ،ﺑﺮﺗA= 198; ﺍﺯ ﻋﺸﻖ ﺃﻳﺮﻭ&= #1587; ﻳﻮﻧﺎﻧﻰ ﻭﺯﺭ&#= 65193;ﺷﺘﻰ ﺍﺳت ﻮﻟﺬﺍ ﻋﺸ&#= 65238; ﻣﺴﻴﺤﻰ ﺭﺍ ﺗﻤ&= #65198;ﮐﺰ ﺫﺍﺗﻰ ﻭ ﺣُﺐّ &#= 65165;ﻟﺤُﺐ ﮔﻔته اﻧﺪ. ﻳﻌ= 5256;ی عشق ﺑﺨﺎﻃﺮ ﻋA= 208;ﻖ،ﻭ ﻫﺮﺩﻭ ﺍﻳﻦ ﻋﺸ&= #65240;ﻬﺎ ﺍﻳﻦ ﺻﻔﺖ ﺭﺍ ﺩ= ﺍﺭﻧﺪ، ﮐﻪ ﺃﻳﺮﻭس ﻭﻣ&#= 65188;ﺒّﺖ ﺧﻮﺩﺭﺍ ﺁﺯﺍﺩ &= #65165;ﺯ ﺑﻨﺪ ﺍﺯﺩﻭﺍﺝ &= #65183;ﻨﺴﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﭘس &= #65227;ﺸﻖ ﺍﻟﻬﻰ ﺑﺪﻭﻥ ﻭ&= #65211;ﺎﻝ ﺍﺳﺖ، ﺯﻳﺮﺍ ﺩ&#= 65197; ﻋﺸﻖ ﻭﺻﻠﺖ ﺭﺍ = ﻣﺮﮒ ﻋﺸﻖ ﮔﻔﺘﻨﺪ. ﭼ= ﻮﻥ ﻋﺸﻘﻰ ﺑﺪﻧﻰ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﺳﺎﻟﻚ ﻭﺻ&= #65262;ﻝ ﻫﻤﺮﺍﻩ ﻣﺮﮒ ﺑ&= #65166; ﺷﻬﻮﺩ ﺁﺧﺮ ﺩﺍ&= #65197;ﺩ. ﻫﻤﭽﻨﺎﻥ ﺁﺭﺯ&#= 65261;ﻯ ﻋﺸﻘﻬﺎﻯ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﻫ&= #65204;ﺖ. ﻭ ﻟﺬﺍ ﻗﻬﺮﻣﺎ&= #65255;ﺎﻥ ﺭﺍ ﺑﺸﺮﻁ ﻋﺪﻡ = ﻭﺻﺎﻝ ﺩﺭ ﻋﺸﻖ ﺧﻮﺩ ﮔ= ﻔﺘﻨﺪ،ﮐﻪ ﺩﺭ ﺭﺍﻩ ﻋﺸﻖ ﺧ= ﻮﺩ ﺟﺎﻥ ﻣﻴﺪﻫﻨﺪ. = ﭼﻮﻥ ﻓﺮﻫﺎﺩ ﻭ ﻣﺠﻨ&= #65262;ﻥ ﻭ ﻫﺰﺍﺭﺍﻥ ﻋﺎ&= #65207;ﻖ ﻣﻌﺮﻭﻑ ﻣﻠﻞ ﺩ&= #65267;ﮕﺮ ﮐﻪ ﻋﻴّﺎﺭﺍﻥ &#= 65199;ﻣﺎﻥ ﺧﻮﺩ ﺑﻮﺩﻧﺪ . <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﮑﻞ ﺭﻭﻣﺎﻧﺘﻴﮑی = 5155;ﻳﺮﻭس ﻳﻮﻧﺎﻧﻰ،ﻋﻠA= 264; ﺭﻏﻢ ﺍﮔﺎﭘﻪ ﻣ&= #65204;ﻴﺤﻴّﺖ،ﻗﺮ᥽= 5;ﻬﺎ ﺩﺭ ﺍﺭﻭﭘﺎ ﺣﮑ&= #65262;ﻣﺖ ﺩﺍﺷﺖ ﺩﺍﺳﺘﺎ&#= 65253; ﺗﺮﻳﺴﺘﺎﻥ ﻭ ﺍ&= #65267;ﺰﻭ،ﻭ ﮔﺮﻭﻩ ﺗﺮﻭﺑﺎ&#= 65193;ﻭﺭ، ﺷﻌﺮﻭﻏﺰﻝ ﺭﺍ &= #65193;ﺭ ﺍﺭﻭﭘﺎ ﺗﺮﻭﻳ&#= 65182; ﻣﻴﺪﺍﺩﻧﺪ، ﮐ= 5258; ﺑﺪﻭﻥ ﺃثر ﻏﺰ= 5245; ﺻﺤﺮﺍﺋﻰ ﻣﺸﺮ&#= 65237; ﺯﻣﻴﻦ ﻭ ﺍﻳﺮﺍ&= #65255;ﻴﺎﻥ ﻋﺎﺭﻑ ﻧﺒﻮﺩﻩ &= #65165;ﺳﺖ ﺍﻓﺴﺮﻯ ﮐﻪ ﺑﻤ&= #65248;ﮑﻪ ﺧﻮﺩ ﻋﺸﻖ ﻭﺭﺯ&= #65267;ﺪ،ﻭﻫﺮ ﺩﻭ ﻭﻓﺎﺩﺍﺭ ﻣ&= #65166;ﻧﺪﻧﺪ. ﺩﺭ ﺷﺨﺼﻴّﺖ ﻋ&#= 65166;ﺷﻖ ﺩﺭ ﻭﻓﺎﺩﺍﺭﻯ&#= 1548;ﮔﺎﻫﻰ ﺧﻴﺎﻧﺖ ﺍﺯ ﺍﻳ&= #65254; ﺍﻓﺴﺮ ﺑﻨﻈﺮ ﻣ&= #65268;ﺮﺳﻴﺪ. ﻭ ﺑﺴﻴﺎﺭﻯ ﺩﺭ = ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺣﻮﺍﻝ &= #65239;ﻠﻢ ﻓﺮﺳﺎﺋﻰ ﻭﺩﺍ&#= 65203;ﺘﺎﻥ ﻧﻮﻳﺴﻰ ﺗﺨﻴّ= 604;ی کرﺩه اﻧﺪ. ﮐﻪ = 5193;ﺭ ﻭﺭﺍﻯ ﺍﻳﻦ ﺩﺍ&= #65203;ﺘﺎﻧﻬﺎ ﻏﻤﻮﺽ ﻏﻨﻮﺻﻰ &= #65261; ﺗﺼﻮﻑ ﻭ ﺍﻳﻤﺎ&= #65253; ﻣﺨﻔﻰ ﺑﻮﺩﻩ،= 5261; ﺭﻭﺷﻰ ﺑﻘﺼﺪ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭﺟﻮﺩ ﺩﺍ&#= 65207;ﺖ. ﻳﺎ ﮐﺘاﺮﺳﻴﺰ &#= 1705;ه هر ﻬﺮ ﺩﻭ ﻃﺮﻑ &= #65251;ﻌﺬﺏ ﻋﺸﻖ. ﻭﻫﺮﮐس ﺟ&= #65198;عه اﻯ ﺍﺯ ﺍﻳﻦ ﻋﺸ&= #65238; ﺑﻨﻮﺷﺪ ﻫﻠﺎﻙ &= #65251;ﻴﺸﻮﺩ،ﮐﻪ ﻭﺻﺎﻟﻰ ﻧﺒﺎﻳ&#= 65194; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﻋﺸﻖ ﺃﻳﺮﻭس ﻳ&#= 65262;ﻧﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺩﺍﺳﺘ&= #65166;ﻥ ﺑﭽﻪ ﮔﺎﻧﻪ ﻳﻮ&= #65255;ﺎﻧﻰ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮ&#= 65193;. ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ = ﺃﻳﺮﻭس ﺭﻭﻣﺎﻧﺘﻴﻚ، = 5155;ﻳﺮﻭس زﻥ ﺯﻳﺒﺎﺋﻰ ﻭ&#= 65247;ﻰ ﺑﺪﻭﻥ ﺭﺣﻢ ﺍﺳ&= #65174;. ﻭ ﻫﻤﻪ ﺍﻣﻮﺭ ﺑ= ﺎﺷﺎﺭﻩ ﺍﻧﮕﺸﺖ ﺍﻭ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺷﻮﻕ ﺷﺪﻳﺪﻯ ﺩ&= #65197; ﺩﻭ ﻋﺎﺷﻖ ﺭﻭﻣ&= #65166;ﻧﺘﻴﻚ ﻭﺟﻮﺩ ﺩﺍﺭﺩ، &#= 64400;ﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻤﺮ&= #64402; ﻣﻰ ﮐﺸﺎﻧﺪ ﻭ ﺧ= ﻮﺩ ﺍﺯ ﺍﻳﻦ ﺃﻧﮕﻴ&= #65200;ﻩ ﻭﻣﺤﺮﻙ ﻗﻮﻯ ﺧ&= #65170;ﺮ ﻧﺪﺍﺷﺘﻨﺪ،ﺗA= 166; ﻣﺮﮒ ﺁﻧﺎﻥ ﺭﺍ = ﺍﺯ ﺍﻳﻦ ﻋﺸﻖ ﻧﺠﺎ&= #65173; ﺑﺪﻫﺪ. ﻭ ﻳﺎ ﺑﺎ= ;ﺯ ﻫﻤﺎﻥ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺳﺎﻟﻚ&= #1548;ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﮐﻪﺳﺎﻟﮑﺎﻥﻣ= 5262;ﻓﻖﺑﺸﻬﻮﺩﻧ᥾= 0;ﺎﺋﻰﺧﻮﺩﮔﺮﺩ&= #65255;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻨﻈﺮ ﺭﻭﮔﻤﻮﻥ، ﺗﺄ= 579;یر ﻧﻮﻳﺴﻨﺪﮔﺎﻥ &#= 65169;ﺮ ﺍﺣﺴﺎﺳﺎﺕ ﻣﺮ&#= 65193;ﻡ ﺍﺭﻭﭘﺎ ﺑﺎ ﺍﻳ&= #65256;ﮕﻮﻧﻪ ﺭﻭﻣﺎﻧﻬﺎ،ﺑA= 192;ﺎﻃﺮ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺭ&#= 65261;ﭘﺎﺋﻴﺎﻥ ﺑﺮﺍﻯ ﺗﺄثیرʋ= 65;ﺕ،ﻭ ﺗﺮﺟﻴﺢ ﺭﻧﺞ ﺑ&= #65198; ﺗﻦ ﭘﺮﻭﺭﻯ ﺍﺳ&= #65174;. ﻭﺭﻭﻣﺎﻥ ﻧﻮﻳ&#= 65204;ﺎﻥ ﺍﺭﻭﭘﺎﺋﻰ ﺍﺯ &= #65239;ﺮﻥ 19</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span la= ng=3DFA style=3D'mso-bidi-language:FA'>ﺑﺨﺎﻃﺮ = 5197;ﻧﮓ ﻏﻤﻨﺎﻙ ﺭﻭﻣﺎ&#= 65255;ﻬﺎﻯ ﺁﻧﺎﻥ ﻣﻮﻓﻘﻴ&#= 1617;ﺘﻬﺎﺋﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻧ&#= 65194;. ﮐﻪ ﮔﺎﻫﻰ ﺑﺪﺭ&= #65183;ﻪ ﺍﻓﺮﺍﻁ ﻣﻴﺮﺳ&#= 65268;ﺪ. ﻭ ﻃﺮﺯ ﻓﮑﺮ ﺍﺭ= ﻭﭘﺎﺋﻰ ﻣﺮﺑﻮﻁ ﺑﺪﺭﻙ &= #65197;ﻧﺞ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﻣﺴﻴﺢ،ﻭﺗﻮ= ;ﺟّﻪ ﺑﻤﺮﮒ ﻭ ﺁﻟﺎﻡ = ﻋﻤﻮﻣﻰ ﺯﻧﺪﮔﻰ،ﻭ ﻗﺒ= 5262;ﻝ ﻋﺸﻖ ﺭﺍ ﻟﺎﺯﻣ&= #65258; ﻭﺍﻣﺘﻴﺎﺯ ﺯﻧ&#= 65194;ﮔﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺴ&#= 65176;ﻨﺪ، ﻭ ﺑﺪﺍﻥ ﻧﻴﺰ ﺍ= ﻓﺘﺨﺎﺭ ﻣﻴﮑﺮﺩﻧﺪ. ﻭ ﺍ= ﻳﻦ ﻫﻤﺎﻥ ﺧﺎﺻﻴّ= 5174; ﻏﻢ ﭘﺬﻳﺮﻯ ﺁﺭ&= #65267;ﺎﺋﻰﻫﺎﻯ ﻗﺪﻳﻢ،ﻭ ﺳﺎﻟ= 4401;ﺎﻥ ﺗﺼﻮّﻑ ﺟﺪﻳﺪ &#= 65165;ﻳﺮﺍﻧﻰ ﺍﺳﺖ. ﮐﻪ ﺧﻮﺩ</span><= span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﻟﻴﻞ ﺗﮑ= ﺎﻣﻞ ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍ&= #64400;ﻰ،ﻭﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﺭﻭﭘﺎﺋﻴﺎ&#= 65253; ﺍﻣﺮﻭﺯ ﭼﻮﻥ ﻣ&= #65198;ﺩﻣﺎﻥ ﺍﻣﺮﻳﮑﺎ ﭼﻨﻴ&#= 65254; ﻧﻴﺴﺘﻨﺪ،ﻭ ﻫ= 5252;ﻴﺸﻪ ﻏﺮﻕ ﻣﺎﺩﻳﺎﺕ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﻣﮕﺮ ﭼﻨﺪ ﺩﻭﺭ&= #65257; ﮐﻮﺗﺎﻩ ﻋﺮﻓﺎ&#= 65253; ﻳﻮﻧﺎﻧﻰ ﻭﻧﻮ&#= 65165;ﻓﻠﺎﻃﻮﻧﻴﺎʌ= 53;،ﻭﻳﺎﻣﺴﻴﺤﻰ ﺩﺭﻳﺎﻓﺘﻨﺪ. ﻭ&= #65247;ﻰ ﺷﺮﻕ ﮔﻮﺋﻰ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﺧﺪﺍﻭﻧﺪ،ﺁ= 5255;ﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﻏﻢ ﭘ= ﺬﻳﺮﻯ ﺁﻣﺎﺩﻩ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﻭ ﺑﺪﻭﻥ ﻏﻢ ﺍﻣ= ﮑﺎﻥ ﻋﻤﻞ ﻋﻤﻴﻖ ﻋﻘ&= #65246;،ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺗﺮﺑﻴﺖ ﺍA= 247;ﻬﻰ ﻧﻴﺴﺖ. ﮐﻪ ﺩﺭ ﺭ= ;ﻓﺎﻩ ﻭ ﺷﺎﺩﻣﺎﻧﻰ،= 5183;ﺰ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺪ&#= 65267;ﮕﺮﺍﻥ ﻧﻤﻴﺒﺎﺷﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻨﻈﺮ ﺷﻌﺮﺍ ﻭﻏﺰﻟﺴ&#= 65198;ﺍﻳﺎﻥ ﻗﺮﻭﻥ ﻭﺳﻄﻰ،= 5199;ﻥ ﺑﺎﺯﻳﭽﻪ ﺳﺮﻧ&#= 65262;ﺷﺘﻰ ﺧﻮﺩ ﺑﺮﺍﻯ مر= 5193;ﺍﻥ ﺍﺳﺖ. ﺁﻧﺎﻥ ﻋﺸ= ﻖ ﺭﺍ ﺑﺎ ﺍﺣﺴﺎس &= #64404;ﻨﺎﻩ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻧ&#= 65194; ﮐﻪ ﺣﺘﻰ ﺳﺎﻟﻚ = ﻣﻮﻓﻖ ﺑﺎ ﻏﺮﻭﺭﺗﻮﻓ&#= 65268;ﻖ،ﺩﻭﭼﺎﺭ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺗ= ﻨﻬﺎ ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸﺘﻪ ﺑﺨﻠﻖ ﺣﻖ ﺷﺎﺩ&= #65251;ﺎﻧﻰ ﺍﺯ ﺳﻌﺎﺩﺕ ﺩﺭ&= #65227;ﻴﺪ ﺳﻌﻴﺪ ﻧﺠﺎت ﺨ&#= 65262;ﺩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺍﺳﺘﻔ&= #65166;ﺩﻩ ﻧﻤﻰ ﮐﻨﻨﺪ ﮔﺮ&= #64380;ﻪ ﭘﻴﺮﻭﺍﻥ ﺳﺎﻟ&#= 65242; ﺑﻨﻔﻊ ﺧﻮﺩ،ﺑ= 5198;ﺍﻯ ﭘﻴﺮ ﺧﻮﻳﺶ، ﺣ&#= 65238; ﺷﺎﺩﻣﺎﻧﻰ ﺭﺍ &= #65239;ﺎﺋﻠﻨﺪ ﻭ ﺑﮕﻔﺘﻪ ﭘﻮﻟ&= #1587; ﻣﻘﺪّس ﺩﺭﺑﺎA= 197;ﻩ ﺣﻮﺍ ﺯﻥ ﺁﺩﻡ،&#= 64400;ﻪ ﺑﺨﺎﻃﺮ ﮔﻨﺎﻩ &= #65165;ﻳﻦ ﻟﺬﺕ ﻫﺴﺘﻰ ﻭ ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﺍﻭﻟﺎﺩ ﺧﻮﺩﺭ&#= 65165; ﻭﺍﺭﺩ ﺟﻬﻨّﻢ &#= 65259;ﺴﺘﻰ ﮐﺮﺩ،ﻭ ﺑﻬﻠﺎ= 4400;ﺖ ﻣﺎ ﮐﺸﻴﺪ ﻭﻟﻰ = ﺍﮔﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #64401;ﻨﻨﺪ ﻫﻠﺎﮐت ﻴﺎ ﺣﻠ&#= 65238; ﺁﻭﻳﺰﻯ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺍﮔﺮ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﮑﻨﻨﺪ &= #65259;ﻤﭽﻨﺎﻥ ﻏﻢ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﺑﺮﺗﺮ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺁﻧﻬ&= #65166; ﺷﻨﻴﺪﻩ ﻭﻟﻰ ﻫ&= #65256;ﻮﺯ ﺑﺪﺍﻥ ﻧﺮﺳﻴﺪ&#= 1607; اﻧﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺣﻮﺍ ﺳ&#= 65252;ﺒﻮﻝ ﻟﺬﺕ ﻣﺮﺩ،ﻭ ﺁ&#= 65199;ﻣﺎﻳﺶ ﮐﺮﺍﻣﺖ ﻭ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65251;ﺮﺩ ﻭ ﺯﻥ ﺍﺳﺖ. ﺯﻳﺮ= ;ﺍ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﻫﻮﺍ ﻭ &#= 65259;ﻮس ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ،ﮐﻪ ﺣﻖ ﺍﺳﺖ. ﺯﻳﺮﺍ= ﺑﺒﻬﺸﺖ ﻣﻮﻋﻮﺩ ﺗﻮﻟﺪ &= #64344;ﻴﺸﻴﻦ،ﻭﺗﮑʋ= 66;ﻣﻠﺎﺕ ﺁﻥ ﺭﺳﻴﺪه اﻧ= 5194; ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎ&= #65199; ﻣﻴﺨﻮﺍﻫﺪ ﺍﻳ&#= 65254; ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65191;ﻮﺩﺭﺍ،ﺳﻮﺧʋ= 74; ﮐﺴﺐ ﺑﻬﺸﺖ ﺑﺮ&= #65175;ﺮﻯ ﺑﻨﻤﺎﻳﺪ. ﻭ ﺍﻳ= ﻦ ﻫﻮﺍ ﻭﻧﻔس ﻭﻋ&#= 65208;ﻖ ﻟﺬﺕ ﻧﻮﻋﻰ ﻭ ﻃ= ﺒﻴﻌﻰ،ﺩﺭ ﻫﺮ ﺭﺟﻌﺘﻰ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ . ﻭﻟﻰ ﻫﺮ= ; ﺑﺎﺭ ﺑﺎﻗﺪﺭﺕ ﻋﻘﻠ&#= 65264; ﻭﮐﻨﺘﺮﻝ ﺧﻮﻳ&#= 65208;ﺘﻦ ﺍﺳﺖ،ﮐﻪ ﻣﻌﻴ= 5166;ﺭ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﻮﺩﺭﺍ ﻋﻤﻴﻖ &= #65175;ﺮ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﻗﻬﺮﻣﺎﻧﺎﻥ ﻋﺸﻖ ﺩﺭ ﻗﺮﻭﻥ = ﻭﺳﻄﻰ،ﻧﻮﻋﻰ ﺍﺣﺴﺎس ﮔﻨﺎﻩ &#= 65165;ﺯ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺭ&= #65165; ﺩﺍﺷﺘﻨﺪ. ﻭ ﺍﺳ= ﻮﺍﺭﺍﻥ ﻗﻬﺮﻣﺎﻥ ﺩﺭ ﻗ&= #65198;ﻭﻥ ﻭﺳﻄﻰ،ﻣﺎﻧﻨA= 194; ﻋﻴّﺎﺭﺍﻥ ﺍﻳ= 5198;ﺍﻥ ﺻﻮﻓﻰ ﻣﺤﺮﻭﻡ &= #65165;ﺯ ﻋﺸﻖ ﺟﻨﺴﻰ ﻣﻴ&= #65252;ﺎﻧﺪﻧﺪ. ﻭﺟﺰﺍﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﻨﺎﻩ ﺧﻮﺩﺭﺍ ﻣﺮﮒ ﻣ&= #65268;ﺪﺍﻧﺴﺘﻨﺪ. ﺿﻤﻨﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺟﺪّﻯ ﻧﻴﺰﭘس = 5165;ز ﭼﻨﺪﻯ ﻗﺪﺭﺕ ﺟ&= #65256;ﺴﻰ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴ= ﺪﻫﻨﺪ. ﻭ ﺩﺍﺳﺘﺎﻥ ﺧﺘ&= #65256;ﻪ ﮐﺮﺩﻥ ﻃﺮﻳﻘﺘ&#= 65260;ﺎﻯ ﺗﺼﻮﻑ ﻗﺪﻳﻢ ﻳ&= #65242; ﺳﻤﺒﻮﻟﻰ ﺑﺮﺍ&#= 65263; ﻗﻄﻊ ﺷﻬﻮﺕ ﺭﺍ&= #65255;ﻰ ﻣﺮﺩ،ﻭ ﺣﺘﻰ ﺩ&#= 65197; ﺯﻥ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﺍﺩﻧﺪ. ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﺯﺧﻢ ﺍﻳﻦ ﺧﺘﻨ&= #65258; ﺩﺭ ﺑﺰﺭﮔﺴﺎﻟ&#= 65166;ﻥ ﺯﻣﺎﻧﻰ ﻃﻮﻝ ﻣ&= #65264; ﮐﺸﺪ. ﻭ ﺩﺭﺩ ﺯﺧ= ;ﻢ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺤﺮﻳ= ;ﻚ ﺟﻨﺴﻰ،ﺑﺎﻋث A= 175;ﻮﻗﻒ ﺁﻥ ﻣﻴﺸﻮﺩ. ﻭ ﻟ= ;ﺬﺍ ﺑﺮﺍﻯ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﻧﺮ ﻧﻴﺰ ﺍﺷﻴا&#= 1569; ﺧﺎﺭ ﺩﺍﺭ،ﺑﺮ &#= 65153;ﻟﺖ ﺣﻴﻮﺍﻥ ﻧﺮ ﻳﺎ = ﻣﺎﺩﻩ ﻣﻰ ﺑﺴﺘﻨﺪ،ﮐ= 5258; ﺣﻴﻮﺍﻥ ﺍﺯ ﻫﻮ&= #1587; ﺧﻮﺩ ﺑﻴﻔﺘﺪ. ﺑ= ﻘﻮﻝ ﺍﻧﺠﻴل ﺎﻳﻨﺎ= 606; ﺁﻣﺎﺩﮔﻰ ﺗﺤﻤ&#= 1617;ﻞ ﻗﺼﺎﺹ ﻭﻣﺮﮒ ﺩ&= #65165;ﺷﺘﻨﺪ ﮐﻪ ﻫﻮﺳﺮﺍﻧﻰ &= #65251;ﻴﮑﺮﺩﻧﺪ. ﻳﺎ ﺗﺎﺏ ﻋﻘﻠﻰ = ﻧﺪﺍﺷﺘﻨﺪ،ﮐA= 258; ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﺭﺍ ﺭﻫﺎ ﻧﮑﺮﺩ&= #65255;ﺪ. ﺗﺎﺟﺎﺋﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻪ ﺳﺎﻟﮑﺎﻥ ﺟﺪّ= 5263; ﺑﺨﺎﻃﺮ ﺍﺣﺴﺎ&#= 1587; ﮔﻨﺎﻫﺎﻥ ﭘﻴﺸ&#= 65268;ﻦ،ﮐﻪ ﻫﻨﻮﺯ ﺑﺨﺎﻃﺮ &= #65193;ﺍﺭﻧﺪ،ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺍ ﺑﭙﺬﻳﺮﻧﺪ، ﮐ= 5258; ﭘﺎﮐﺴﺎﺯﻯ ﺁﻥ &= #64404;ﻨﺎﻩ ﺷﻮﺩ. ﺗﺎ ﭘس ﺍﺯ= ﻭ ﻣﺮﮒ ﺩﻭﭼﺎﺭﻋ&#= 65196;ﺍﺏ ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﻭﺟﻬﻨّﻤﻰ ﺑﺮ= 5187;ﺴﺐ ﺗﺼﻮﺭﺍﺕﺧﻮﺩ= 5255;ﺸﻮﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻋﺸﻖ ﺍﻟﻬﻰ ﺟﺬﺑﻪ ﺭ&= #65261;ﻣﺎﻧﺘﻴﮑﻰ ﺍﺣﺴﺎس ﮔﻨﺎﻩ &#= 65235;ﻌﻠﻰ،ﻭ ﻳﺄس ﺍﺯ ﺷﺎﻧس &#= 65259;ﻮﺳﺮﺍﻧﻰ ﻫﻤﺮﺍﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻋﺸﻖ ﺑﺎﺯﻯ ﺟ= ﻨﺴﻰ ﺭﺍ ﺣﺮﺍﻡ ﻣﻴﺪ&= #65165;ﻧﺴﺘﻨﺪ. ﮔﻮﺋﻰ ﺩﺭﻗﺮﻭ&#= 65253; ﻭﺳﻄﻰ ﺯﻥ ﮐﺎﻟ&= #65166;ﺋﻰ ﺑﻴﺶ ﻧﺒﻮﺩ ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺑﺮﺍﻯ ﺯﻧﺎﻥ،= 4380;ﻨﻴﻦ ﺗﺤﻤّﻞ ﺩﻭﺭﻯ &#= 65165;ﺯ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺑ&= #65204;ﻴﺎﺭ ﺷﺪﻳﺪﺗﺮ ﺍﺯ ﻣ&= #65198;ﺩﺍﻥ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺑﻨ= ;ﺪﺭﺕ ﺯﻧﺎﻥ ﻣﻮﻓﻖ ﺑ&= #65204;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻧﺠﺎﺕ = ﺷﻬﻮﺩﻯ ﻣﻴﺸﻮﻧﺪ ﻭ ﻣﻴ&= #65198;ﺳﻨﺪ. ﻭﻳﺎ ﺑﻤﻘﺎﻡ ﺗ&= #65228;ﺎﻟﻰ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗ&#= 65198;. ﺯﻳﺮﺍ ﺗﺤﻤّﻞ &#= 65197;ﻧﺞ ﺷﺪﻳﺪ. ﺑﺎﻋث ﺑ&= #65268;ﺪﺍﺭﻯ ﻋﻤﻴﻖ ﻋﻘﻞ ﻭ ﺫ= ﻫﻦ،ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺑﺸﺮﻯ ﺍﺯ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﺑﺎﻃﻞ ﻭﺧﺮﺍﻓ&#= 65264; ﺍﺳﺖ. ﮔﻮﺋﻰ ﻣﺮ= ﺩﺍﻥ ﻗﻬﺮﻣﺎﻥ ﻗﺮﻭ&#= 65253; ﻭﺳﻄﻰ،ﺯﻧﺪﮔA= 264; ﺧﻮﺩﺭﺍ ﺻﺤﻨﻪ &= #65251;ﺒﺎﺭﺯﻩ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻣ= ﻴﺪﺍﻧﺴﺘﻨﺪ،A= 267;ﺎ ﻫﻤﺎﻥ ﻓﻄﺮﺕ ﺳ&= #65248;ﻮﮐﻰ ﻣﺴﺘﻌﺪﺍﻥ،ﮐA= 258; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻋ&#= 65240;ﻠﻰ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﻋﺸ= ﻖ ﺍﻟﻬﻰ ﺍﻣﺮﻭﺯ &= #65197;ﺍ ﺩﺍﺷته اﻧﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻔﺎﻫﻴﻢ ﮔﻨﻮﺳﻰ ﻭ ﻣﺎﻧ&= #65262;ﻯ ﺩﺭﻋﻘﻞ ﺍﺭﻭﭘ&#= 65166;ﺋﻰ ﺗﺄثیر ﺷﺪﻳﺪ A= 193;ﺍﺷﺖ. ﻭ ﻟﺬﺍ ﻫﻤﻴﺸﻪ = ﺃﻳﺮﻭس ﺑﺼﻮﺭت ﺰﻥ ﻭﻋ&#= 65198;ﻭس ﺁﺭﺍﻳﺶ ﮐﺮﺩﻩ&#= 1548;ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺪﺍﻣ&#= 65166;ﺩ ﺗﺸﻨﻪ ﺷﻬﻮﺕ ﻣ&= #65268;ﺒﺮﺩﻧﺪ ﺩﻧﺪ ﮐﻪ ﺧﻮﺩ ﺯ= ﻥ ﺑﻴﺸﺘﺮ ﻋﺠﻠﻪ &= #65193;ﺍﺭﺩ. ﻭ ﺯﻥ ﺭﺍ ﺳﻤﺒﻮ= ﻝ ﻭ ﺭﻣﺰ ﻟﺬﺗﻬﺎ&= #65263; ﺩﻧﻴﺎ ﻣﻴﺪﺍﻧ&#= 65204;ﺘﻨﺪ ﮔﺮﭼﻪ ﺩﺭ ﻋﺮﻓ&= #65166;ﻥ ﻗﺪﻳﻢ،ﺭﺳﻴﺪA= 253; ﺑﻨﻔس ﮐﻞّ ﺷﻬ= 5262;ﺩ ﺳﻮﻡ ﺷﻴﻮﺍ ﻭﻣ&= #65198;ﻳﻢ،ﮐﻪ ﺩﺭﺗﺎﺭﻳﺦ ﺁﻧ&#= 65198;ﺍ ﺣﮑﻮﻣﺖ ﺯﻥ ﺳﺎ&= #65247;ﺎﺭﻯ ﻣﻴﮕﻔﺘﻨﺪ،ﻧA= 260;ﺎﻳﺖ ﮐﻤﺎﻝ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﻮﺩ. ﺁﻧﮕﺎﻩ ﺑ= ﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ &= #65165;ﻳﻦ ﺭﻧﺞ ﺗﺎ ﺁﺧﺮ ﻋ= ﻤﺮ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ&#= 1548;ﮐﻪ ﻣﻌﺼﻮﻣﻴّﺖ ﺍ= 5199; ﮔﻨﺎﻩ ﻭ ﻣصوﻧ= 5268;ّﺖ ﺍﺯ ﻗﻬﻘﺮﺍ ﻧﺪ&= #65165;ﺷﺘﻨﺪ. ﭼﻮﻥ ﻫﻨﻮﺯ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﻧﻬﺎﻳﺖ &= #64400;ﻤﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺮ&= #65203;ﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺳﺎﻟ&= #65242; ﮔﻨﺎﻩ ﮐﺎﺭ ﺍﺳ&= #65174;،ﮐﻪ ﺩﺭﭘﺎﮐﺴﺎﺯﻯ &#= 65191;ﻮﺩ ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ. = ﻭﺍلاّ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ &= #65165;ﺣﺴﺎس ﮔﻨﺎﻩ،ﻧﻴﺎﺯA= 263; ﻫﻢ ﺑﺴﻠﻮﻙ ﻭﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻧﺪﺍﺭﺩ. ﭘ&= #1587; ﭼﻨﻴﻦ ﺳﺎﻟﮑﻰ &= #65259;ﻢ ﺷﻬﻮﺩﻯ ﻧﺪﺍﺭ&#= 65193;. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺧﻮﺷﺎ ﺑﮕﻨﺎﻫ&#= 65264; ﮐﻪ ﺑﺎﻋث ثوﺍA= 167; ﮔﺮﺩﺩ. ﺯﻳﺮﺍ ﻋ= ﻤﻠﺎ ﺑﺎ ﮔﻨﺎﻫﻰ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭﺩ ﻭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺣ= ;ﺴﺎس ﮔﻨﺎﻩ ﻭ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194; ﺁﻧﮕﺎﻩ ﺑﺎ ﺗﺮ&= #1587; ﻭﻏﻢ ﻭ ﻫمّ ﺸﺪ&#= 65267;ﺪ،ﺩﺭ ﺻﺪﺩ ﺗﺰﮐﻴﻪ ﻧ&= #65236;س ﻭﻣﺠﺎﺯﺍﺕ ﺧﻮ&#= 65267;ﺸﺘﻦ ﻗﺒﻞ ﺍﺯ ﻣﺠﺎﺯ&= #65165;ﺕ ﺍﻟﻬﻰ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﻧﺪ. ﮐﻪ ﻫﻤّﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻳﺎ ﻫﻮﻡ ﻭ ﺍﻭﻡ= ﻣﻬﻢ ﺭﺍ ﺍﻧﺠﺎمﺒﺪ= 5259;ﻨﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭ ﺩﺭ = 5227;ﺸﻖ ﺭﻭﻣﺎﻧﺘﻴﮑﻰ &#= 65261;ﻋﺮﻓﺎﻧﻰ،ﺍ᥾= 7;ﺪﻩ ﻭ ﻓﮑﺮ ﺑﻰ ﻧﻬﺎ= ﻳﺖ ﻧﻘﺶ ﺑﺰﺭﮔﻰ ﺩ&= #65165;ﺷﺖ. ﻭﻋﺸّﺎﻕ ﻟﺬﺗ= 5260;ﺎﻯ ﻓﺎﻧﻰ ﻭ ﺯﻭﺩ ﮔ= ﺬﺭ ﺭﺍ،ﺑﺎﻋث ﺗﺸA= 194;ﻳﺪ ﺯﺧﻢ ﻋﺸﻖ ﺧﻮﺩ = ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. ﻭ ﻟﺬﺍ ﺣﺎﺿﺮ ﻫ= ﺴﺘﻨﺪ،ﮐﻪ ﻭﺟﻮﺩ ﻣﺘﻨﺎﻫ&#= 65264; ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻬﺮ ﻧﺤﻮﻯ ﮐﻪ ﻫﺴﺖ = ﻃﻰ ﮐﻨﻨﺪ. ﻭ ﻟﺬﺍ ﮔ= ;ﻔﺘﻨﺪ ﻣﺮﺩﻯ ﮐﻪ ﺣﺎﺿ&= #65198; ﺑﻘﺒﻮﻝ ﺭﻧﺞ ﺑ&= #65198;ﺩﻥ ﻧﺒﺎﺷﺪ،ﻧﻤﻴA= 176;ﻮﺍﻧﺪ ﻋﺎﺷﻖ ﮔﺮﺩﺩ. ﻭ= ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺳﺎﻟﻚ &= #65227;ﺎﺷﻖ ﺍﻟﻬﻰ ﺷﻮﺩ. ﻭ ﻫ= ;ﻨﻮﺯ ﺩﺭ ﺧﻮﺩ ﻣﺤﻮﺭ&= #65263; ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ &= #65191;ﻮﻳﺶ ﮔﺮﻓﺘﺎﺭ ﺍﺳﺖ. = ﻭﺑﮕﻔﺘﻪ ﻧﻮﻓﺎﻟس ﻋﺸﻖ &#= 65261;ﻗﺘﻰ ﺷﻴﺮﻳﻦ ﺍﺳﺖ،= 4400;ﻪ ﺑﻤﺮﮒ ﻣﺮﺑﻮﻁ &= #64404;ﺮﺩﺩ. ﻳﻌﻨﻰ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺷﻴ= ﺮﻳﻦ ﺑﺪﺍﻧﺪ. ﺗﺎ ﺑﻤ= ﺤﺒﻮﺏ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﺁ&= #65191;ﺮ ﺧﻮﺩ ﺑﺮﺳﺪ ﻭ ﻋ= ﺸﻖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺨﺪﺍﻭﻧﺪ ﻭﭘﻴﺮ ﺧﻮﺩ ﻧﺸ&= #65166;ﻥ ﺑﺪﻫﺪ. ﻭﻟﻮ ﺑﺨ= ﻠﻖ ﺑﺎﺯ ﻧﻤﻰ ﮔﺮﺩ&= #65193;. ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﻭﻟﻴﻪ ﻭﻟﺎﻳ&#= 65176;ﻬﺎﻯ ﭘﻴﺸﻴﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎ ﻣﺤﻤﺪ،ﺑﺮﺍﻯ = 5207;ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺸ&= #65198;ﻁ ﻗﺒﻮﻝ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﻭ ﻓﺪﺍ= ﺋﻰ ﺷﺪﻥ ﺑﺪﺳﺘﻮﺭ &= #64344;ﻴﺎﻣﺒﺮ ﺩﺭ ﺟﺒﻬﻪ ﺟﻨﮓ = ﺑﻮﺩﻧﺪ. ﮐﻪ ﺣﺘﻤﺎ ﺯﻧﺪ&= #65257; ﺑﺎﺯ ﻧﮕﺮﺩﻧﺪ. = ﻣﮕﺮ ﺟﻨﮓ ﺗﻤﺎﻡ ﺷﺪ&= #65257; ﺑﺎﺷﺪ. ﻭﺩﺷﻤﻦ = ﮔﺮﻳﺰﺍﻥ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺍﻳ&= #65256;ﺎﻥ ﺍﺷﻚ ﺭﻳﺰﺍﻥ ﺍ&= #65199; ﭘﻴﺎﻣﺒﺮ ﺩﻋﺎ &= #65251;ﻴﺨﻮﺍﺳﺘﻨﺪ= 48;ﮐﻪ ﺩﺭ ﺟﻨﮓ ﺑﻌﺪﻯ = ﺣﺘﻤﺎ ﮐﺸﺘﻪ ﺷﻮﻧﺪ. ﻧ= ﻪ ﺍﻳﻨﮑﻪ ﺁﺧﻮﻧ&#= 65194;ﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﺎﺳﺪ ﺭﻭﺍʌ= 53; ﺑﺨﻮﺍﻫﺪ ﺩﻋﺎ ﮐﻨﺪ،ﮐﻪ &#= 65183;ﻮﺍﻧﺎﻥ ﺩﺭ ﺟبه هاﻯ ﺑA= 194;ﻭﻥ ﻧﺘﻴﺠﻪ ﭘﻴﺮﻭ&#= 65199;ﻯ ﺑﻤﻴﺮﻧﺪ،ﺗﺎ = 5153;ﺧﻮﻧﺪﻯ ﻣﺸﺮﻙ ﺑﺤﮑﻮﻣ&#= 65174; ﺳﺘﻤﮕﺮﺍﻧﻪ ﺧ&#= 65262;ﺩ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ. = ﻭﻳﺎ ﮔﺎﻫﻰ ﺷﺐ ﺯﻓﺎ&= #65233; ﺭﺍ ﻣﺮﮒ ﺍﺳﺮﺍ&= #65197; ﺁﻣﻴﺰ ﺗﻮﺻﻴﻒ &= #65251;ﻴﮑﺮﺩﻧﺪ. ﮔﻮﺋﻰ ﺑﺮﺍﻯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 64380;ﻨﻴﻦ ﺯﻓﺎﻑ ﻭﺁﺭﺍﻳ&#= 65206; ﻣﻴﻨﻤﻮﺩﻧﺪ،A= 261; ﺑﺎ ﻟﺒﺎس ﭘﺎﻙ &= #65261; ﺯﻳﺒﺎ،ﺑﺮﺍﻯ = 5187;ﻀﻮﺭ ﺩﺭﻋﺎﻟﻢ ﺍﻟﻬ&#= 65264; ﺩﺭﺗﺎﺑﻮﺕ ﻗﺮ&#= 65165;ﺭ ﻣﻴﮕﺮﻓﺘﻨﺪﻭ= 5251;ﻴﮕﻴﺮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5155;ﻳﺮﻭس ﺭﻭﻣﺎﻧﺘﻴﮑﻰ= 548;ﻭﻋﺮﻓﺎﻥ ﺍﺭﻭﭘﺎﺋﻰ ﻗﺮ&#= 65261;ﻥ ﻭﺳﻄﻰ،ﺑﺎ ﺭﻣ= 5262;ﺯ ﺻﻮﻓﻴّﻪ ﺷﺮﻗ= 5264; ﮐﺎﻣﻠﺎ ﻣﺨﻠﻮ&#= 65217; ﺷﺪه اﺳﺖ. ﻭﻋﺸ&#= 1602; ﺮﺍ ﺁﺗﺶ ﺭﻭﺣﺎ&= #65255;ﻰ ﻋﺸّﺎﻕ ﮔﻔﺘﻨ= 5194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺨﺼﻮﺻﻰ ﺩ= ﺭﺷﺐ ﺯﻓﺎﻑ ﺁﻣﺎﺩﮔ&#= 65264; ﻣﺮﮒ ﺑﺮﺍﻯ ﺷﻬ&= #65262;ﺩ ﻧﻬﺎﺋﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﺩﺭ ﺍﻣ= ﺮﻳﮑﺎ ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﺍ&= #65191;ﻴﺮ ﻣﺮﮔﻬﺎﻯ ﺩﺳﺘ&#= 65258; ﺟﻤﻌﻰ ﻣﻌﺘﻘﺪ&#= 65165;ﻥ ﻣﺴﻴﺢ ﻣﮑﺮﺭﺍ &= #65193;ﻳﺪﻩ ﺍﺳﺖ. ﺑﺮﺭﺳﻰ ﺁ= ثاﺭ ﻗﺪﻳﺴﺎﻥ ﻭﺻﻮ&#= 65235;ﻴّﻪ ﻣﺴﻴﺤﻰ، ﻣﺎﻧ= 5256;ﺪ ﻓﺮﺍﻧﺴﻮﺍ ﺍﺳ&#= 65268;ﺰﻯ،ﻭ ﺗﺮﺯﺍ ﺍﻭﻳﻠﻰ &= #64400;ﻪ ﺑﺸﺪﺕ ﺗﺤﺖ ﺗﺄ&= #1579;یرﺮ ﺗﺮﻭﺑﺎﺯﻭﺭ ﻗ&#= 65198;ﺍﺭ ﮔﺮﻓﺘﻨﺪ،ﮐﻪ = 5227;ﺸﻖ ﺷﺪﻳﺪ ﻗﺮﻭﻥ ﻭ&= #65203;ﻄﺎﺋﻰ ﺍﺳﻮﺍﺭﺍﻥ ﻓﺌ&#= 65262;ﺩﺍﻟﻰ ﻣﺎﻧﻨﺪ ﻋﻴّﺎ= 5197;ﺍﻥ ﻫﺮ ﺷﻬﺮ ﻭﻣﺤﻞ = ﺑﻮﺩﻧﺪ،ﮐﻪ ﻋﺸﻖ ﺭﺍ ﺑﺎ ﻣﺮ= ﮒ ﻣﺮﺑﻮﻁ ﮐﺮﺩﻩ &= #65169;ﻮﺩﻧﺪ. ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺮ&= #65165;ﻯ ﺣﻤﺎﻳﺖ ﻣﻈﻠﻮ&#= 65251;ﻰ ﺑﺂﺏ ﻭ ﺁﺗﺶ ﻣﻴ= ﺰﺩﻧﺪ. ﻭﺍﺯ ﻣﺮﮒ ﺑﺎﮐ&= #65264; ﻧﺪﺍﺷﺘﻨﺪ. ﻭﺗ&= #65256;ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ= ﺍﻗﻌﻴّﺖ ﻓﻠﺴﻔﻰ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺩﺍﺭﺩ. ﺁﻧﻬﻢ ﺑ= ﻘﺼﺪ ﺷﻬﻮﺩ ﻓﻮﺭﻯ ﻭ&= #65259;ﻢ ﺍﮐﻨﻮﻥ. ﻭ ﺍﮔﺮ= ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65251;ﻘﺪﻣﺎﺗﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ. ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺩ= ﺳﺘﻮﺭ ﭼﻨﻴﻦ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺩﺍ= ﺩﻩ ﺑﺎﺷﺪ. ﻭ ﺍﺷﻌﺎ= ﺭ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ&#= 65263; ﺳﺮﺍﺳﺮﻧﺎﻟﻪ &#= 65203;ﺎﻟﻚ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﺍﺳﺖ، که ﺪﺭﺣA= 216;ﻮﺭ ﭘﻴﺮ،ﺑﺎﻳﺪ ﻭ= 5267;ﺪﺳﺘﻮﺭ ﻣﺮﮒ ﺑﺪﻫﺪ،ﻭ= 5255;ﺎﻇﺮ ﻓﺪﺍﮐﺎﺭﻯ ﻭﺍ&#= 1579;بات ﺻﺪﻕ ﺍﻭ ﺑﺎﺷﺪ.= ﻭﺩﺭ ﺩﺍﻣﺎﻥ ﭘﻴﺮ ﺟ&= #65166;ﻥ ﺑﺪﻫﺪ. ﮔﺮﭼﻪ ﺍ= ﮔﺮ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺧﻮ= ﺍﺏ ﻣﺮﮒ ﻧﻴﺰ ﺑﻴﺪ&= #65165;ﺭ ﺷﺪ،ﻭﻳﺎ ﺑﺪﺳ= 5176;ﻮﺭ ﭘﻴﺮ ﻣﺮﮒ ﺭﺍ ﺭ= ﻫﺎ ﮐﺮﺩ، ﺧﻮﺩ ﺭﺍ &= #65193;ﺭ ﺑﻐﻞ ﻣﺤﺒﻮﺏ ﺍ&= #65247;ﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺒ&= #65268;ﻨﺪ،ﮐﻪ ﺑﺮ ﻟﻴﺎﻥ ﻭ ﺻﻮ= ﺭﺕ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﺑ&= #65262;ﺳﻪ ﺳﺘﺎﻳﺶ ﻣﻴﺰﻧ&#= 65194;. ﻭ ﺷﺮﺍﺏ ﺻﺒﻮﺣ&= #65264; ﺑﺪﻫﺎﻧﺶ ﻣﻴﮑ&#= 65256;ﺪ ﺗﺎ ﺗﻦ ﻧﺎﺗﻮﺍ&= #65253; ﺳﺎﻟﻚ ﺭﺍ ﺟﺎﻧ&= #65264; ﺗﺎﺯﻩ ﺑﺪﻫﺪ. ﻭ= ﺍﺯ ﺁﻥ ﭘس ﺑﻌﻨﻮﺍ&#= 65253; ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65193;ﺭ ﺧﺎﻧﻘﺎﻩ ﭘﻴﺮ&#= 1548;ﻣﻬﺮﻩ ﺍﺻﻠﻰ ﮔﺮﺩﺩ. ﻭ= ﻧﻘﺶ ﭘﻴﺮ ﺭﺍ ﺑﺮﺍﻯ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﺍﻳﻦ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﻭ ﺳﻤﺒﻮﻝ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ،ﻭﺗﺤﺖ ﺗﺄثیر ﺃﻳﺮﻭʌ= 05;،ﻧﻤﻮﻧﻪ ﺗﺮﺍﮊﺩﻯ ﻫﺎﻯ &= #65207;ﺪﻳﺪ ﻗﺮﻭﻥ ﻭﺳﻄﻰ ﺑ&= #65262;ﺩﻫﺎﻧﺪ. ﻭ ﺍﻳﻦ ﻣﺮﮒ ﻗﺒ= ﻞ ﺍﺯ ﻣﺮﮒ،ﮐﻪ ﺑ&#= 65240;ﻮﻝ ﻣﺴﻴﺢ ﻭ ﻣﺤﻤﺪ = (ﻣﻮﺗﻮﺍ ﻗﺒﻞ ﺃﻥ ﺗﻤﻮﺗ&= #65262;ﺍ)ﮐﻪ ﭘﻴﺶ ﺍﺯ ﻣﺮﮒ ﻃ= ﺒﻴﻌﻰ ﺑﻤﻴﺮﻳﺪ. ﻳﺎﺑ&= #65240;ﻮﻝ ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﻣ&= #65194;ﻋﻴﺎﻥ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﻭ = ﺭﻭﺷﻬﺎﻯ ﻋﺒﺎﺩﻯ ﺑﺎﻃﻞ &= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ ﻭ ﻗﺸﺮ&= #65263;،ﮐﻪ ﺑﺂﻧﻬﺎ ﻣﻴﮕﻮ&#= 65267;ﺪ(ﺗﻤﻨّﻮﺍ ﺍﻟﻤﻮﺕ ﺍﻥ ﮐﻨ&= #65176;ﻢ ﺻﺎﺩﻗﻴﻦ)ﺣﺎﻝ &= #64400;ﻪ ﻣﺪﻋﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﺍﻳﺪ،ﺍﮔﺮ ﺭﺍ= 5203;ﺖ ﻣﻴﮕﻮﺋﻴﺪ،ﭘ= 87; ﺘﻤﻨّﺎﻯ ﻣﺮﮒ ﻧﻤﺎﺋﻴﺪ. = ﻭ ﺳﺎﻟﮑﺎﻥ ﻣﺪّ= 5227;ﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﺧﻮﺩ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺁ&= #65199;ﻣﺎﻳﺸﻰ ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65256;ﺪ. ﻭﻧﺰﺩ ﻭﻋﺪﻩ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﺍ&= #65193;ﻋﺎﻯ ﺧﻮﺩ ﺑﺮﻭﻧﺪ. ﻭ= ﺁﺧﺮﻳﻦ ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎ&#= 65249; ﺑﺪﻫﻨﺪ ﮐﻪ ﺩﺭ = ﺳﺎﻟﮑﺎﻥ ﺻﺎﺩﻕ ﻫﻤﺎﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺮﺑﺎﻧﻰ ﮐʋ= 98;ﺩﻥ ﮔﻮﺳﻔﻨﺪ ﻳﺎ ﻧ&= #65236;س ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺩﺭ ﺁﺧﺮ ﺣﺞّ ﮐ&= #65228;ﺒﻪ ﺁﻣﺪﻩ ﮐﻪ ﺩﺭ ﺁ= ﺧﺮ ﺣﺞّ ﺃﮐﺒﺮ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺎ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﭼﻨﻴﻦ ﺑﺎﻳﺪ ﺑ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65262;ﻋﻮﺩ ﭘﻴﺮ ﻭﺧﺪﺍﻭﻧ&#= 65194; ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﻭ= ﺷﺎﻳﺴﺘﻪ ﻭﺭﻭﺩ ﺑﺪﺭﻳﺎ&#= 65263; ﺟﺎﻧﺎﻥ ﺍﻟﻬﻰ &= #64404;ﺮﺩﻧﺪ،ﻭﺑﺎ ﭘﺎﮐﻰ ﺭﻭﺍﻥ. ﻭ= ﻳﺎ ﻓﺮﺍﻧﺴﻮﺍ ﺩﻳ&#= 65204;ﺎﻝ ﮐﻪ ﻣﻴﮕﻮﻳﺪ،</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪﺃﻯ ﻣﺮﮒ A= 251;ﺎ ﺑﺎ ﻋﺸﻖ ﻣﺤﺒﻮ&= #65167; ﺩﻭﺑﺎﺭﻩ ﺯﻧﺪ&#= 65257; ﻣﻴﺸﻮﻳﻢ. ﺯﻳﺮ&= #65165; ﭼﻪ ﺩﺭ ﺑﺎﺯﮔﺸ&= #65174; ﺑﺨﻠﻖ ﻭﻳﺎ ﺩﺭ = ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ، &#= 65169;ﺨﺼﻮﺹﺩﺭﺭﺟʌ= 28;ﺖﻓﻮﻕﺑﺸﺮﻯﺍ= ﻳﻦﺯﻧﺪﻩﺷﺪﻥ= 5259;ﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺌﺂﺗﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﺭﻭ&= #64344;ﺎﺋﻰ،ﺍﻳﻦ ﺗﺮﺍﮊﺩﻯ ﺭﺍ ﺑ&= #65204;ﻴﺎﺭ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﺃﻳﺮﻭس ﻭﺍﺭﺩ= 5227;ﻘﻞ ﻣﺴﻴﺤﻰ ﮔﺮﺩﻳ&#= 65194;،ﻭ ﻋﺸﻖ ﺑﺎ ﻣﺮﮒ ﻣ= ﺮﺑﻮﻁ ﺷﺪﻩ. ﻭ ﺗﻨﻬﺎ ﺩ= ;ﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻠﻮﻙ ﻭﻟﺎʌ= 67;ﺖ ﻣﺴﻴﺤﻰ ﻣﻄﺮﺡ &= #65165;ﺳﺖ،ﻭﻳﺎ ﺩﺭ ﻫﺮﺩﻳﻦ ﺳﻠ&= #65262;ﮐﻰ ﺩﻳﮕﺮ. ﺳﺎﺧﺘﻤ&= #65166;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺭ&= #65261;ﭘﺎﺋﻰ،ﺑﺎ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ ،ﺗﺴﻠﻴﻢ ﻟﺬﺕ &#= 65169;ﻴﺸﺘﺮ ﺭﺍ ﻣﻴﻞ ﺩﺍﺭﺩ&= #1548;ﻭﻧﻪ ﻣﺮﮒ ﻓﻮﺭﻯ. ﭘس = ﺑﻨﺪﺭﺕ ﮐﻨﺘﺮﻝ ﻧﻔس ﺧ&#= 65262;ﺩ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5251;ﻮﻓﻖ ﺑﺸﻬﻮﺩ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺧﻮﺩ ﺷﻮﻧﺪ. ﻭﻟ= ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺩﻳﺎﻥ ﻗﺪﻳﻢ &= #65259;ﻨﺪﻯ، ﺩﻳﻮﺍﺭ ﻓﻘﺮ ﻧ&= #65240;ﺶ ﺗﺮﺑﻴﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻨﻨﺪﻩ ﻭﺗﺰﮐﻴﻪ ﮐﻨﻨ&#= 65194;ﻩ ﺭﻭﺍﻥ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺣﺘﻰ ﺩﺭﺩﻫﺎ&#= 65263; ﺗﻦ ﻭ ﺷﻬﻮﺩ ﻣﻘ= ﺪﻣﺎﺗﻰ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺧﻮﺩ،ﻟﺬﺕ ﺑﺨ= 5208;ﻰ ﺭﻭﺍﻥ ﻭﺣﺎﻝ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ. ﮐﻪ ﻣﻴﺘﻮ= ﺍﻧﺪ ﻗﺪﺭﺕ ﺷﻬﻮﺕ ﺟ&= #65256;ﺴﻰ ﺭﺍ ﻣﻐﻠﻮﺏ ﮐﻨ&= #65194;. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖﻣﺤﺪﻭﺩﻳّ᥵= 4; ﺟﻨﺴﻰ ﻧﺪﺍﺭﻧ&#= 65194; ﺑﻨﺪﮔﺎﻥ ﺃﻳﺮ&#= 65261;س ﻋﺸﻖ ﺍﻟﻬﻰ،ﻋ= 5166;ﺷﻖ ﻋﺸﻖ ﺧﻮﺩ ﻫﺴﺘ&= #65256;ﺪ. ﻭﻧﻪ ﻋﺎﺷﻖ ﻣﻌ&= #65208;ﻮﻕ. ﮐﻪ ﻭﺻﺎﻝ ﺍﻭﺭ&= #65165; ﻃﺎﻟﺐ ﺑﺎﺷﻨﺪ. = ﺁﻧﻬﺎ ﺑﺮﺍﻯ ﻓﺮﺩﻳّ= 5174; ﻭ ﺑﺸﺮﻳّﺖ ﺧﻮ&#= 65193; ﺍﻫﻤﻴّﺘﻰ ﻧﻤ= 5268;ﺪﻫﻨﺪ، ﮐﻪ ﺩﻧﺒﺎﻝ ﻭﺻ&= #65246; ﻧﻔس ﮐﻞّ ﺧﻮﻳ= 5208;ﺘﻦ ﺑﺎﺷﻨﺪ. ﺷﻬﻮﺩ = ﺳﻮﻡ ﺷﻴﻮﺍ ﻳﺎ ﻣﺮﻳ&= #65250; ﻭﻓﺎﻃﻤﻰ،ﮐﻪ = 5251;ﺴﻴﺤﻴﺎﻥ ﺳﺎﻟﻚ ﺯﻣﺎﻥ ﺩ&= #65197;ﺍﺯﻯ ﺑﺪﺭﻭﻳﺸﻰ ﻭ ﺧ&= #65194;ﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻣﻰ ﭘ&= #65198;ﺩﺍﺯﻧﺪ،ﮐﻪ ﺷﺎﻳﺪ ﺑﺸﻬﻮﺩ &= #64380;ﻬﺎﺭﻡ ﺻﻮﺭﺕ ﻣﺴﻴﺢ ﺑ&= #65198;ﺳﻨﺪ. ﻭﺩﺭﻭﻳﺸﺎﻥ ﻣ&#= 65204;ﻠﻤﺎﻥ ﺑﺸﻬﻮﺩ ﻣﺮﺗﻀ&#= 65262;ﻯ ﻋﻠﻰّ ﻣﺮﺗﻀﻰ &#= 65169;ﺮﺳﻨﺪ. ﻭ ﺑﻨﺪﺭﺕ ﺗﻨﻬ&= #65166; ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﺮ&= #65191;ﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺸﻬ&#= 65262;ﺩ ﺳﻮﻡ ﻣﺮﻳﻢ ﺩﺭ = ﺍﺭﻭﭘﺎ ﺑﺎ ﺧﺒﺮ ﻫﺴﺘﻴ&= #65250;. ﮐﻪ ﺍﮔﺮ ﺍﺗﻔﺎ&= #65237; ﺍﻓﺘﺎﺩ،ﺁﻥ ﻧ= 5240;طه ﺮﺍ ﺯﻳﺎﺭﺗﮕﺎ&#= 65257; ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺯﻳﺎﺭﺕ ﮐﻨﻨﺪﮔﺎﻥ ﻭﺍ&#= 65197;ﺩ ﻋﺰﻟﺘﮕﺎﻩ ﺧﻮ&#= 65267;ﺶ ﺩﺭ ﺳﻠﻮﻙ ﻧﻤﻴ&= #65208;ﻮﻧﺪ. ﻭﭼﻮﻥ ﺳﺎﻟﻚ ﺩ&= #65261;ﮔﺎﻧﮕﻰ ﺧﻮﺩ ﻭﻣﺤﺒﻮﺏ &= #65197;ﺍ ﻣﻰ ﺑﻴﻨﻨﺪ،ﺗ= 5256;ﻬﺎ ﻣﺮﮒ ﻋﺎﺷﻘﺎﻧ&#= 65258; ﺭﺍ ﺭﺍﻩ ﺭﺳﻴﺪ&= #65253; ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65191;ﻮﺩ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﻴﺎﺑﺪ.= ﺗﺎ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﺒﻴﻨﺪ. ﮐﻪ ﻣﺮ= ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍ= ﺳﺖ ﻭﭼﻮﻥ ﺳﺎﻟﻚ ﻭ&= #65219;ﺎﻟﺐ ﻣﺮﮒ ﺧﻮﺍﺳﺖ،= 4400;ﻪ ﻋﺸﻖ ﻭﺍﺣﺴﺎس &#= 65227;ﺸﻖ ﺭﺍ ﺑﺎﻳﺪ ﺍﺩﺍ&= #65251;ﻪ ﺑﺪﻫﺪ ﻭﻫﻤﭽﻨ&#= 65166;ﻥ ﭘﻴﺶ ﺑﺮﻭﺩ،ﮐ= 5258; ﺑﻨﻔس ﮐﻞّ ﻳﺎ &#= 65207;ﻬﻮﺩ ﺁﺧﺮ ﺧﻮﺩ ﺑﺮﺳ&= #65194; ﻟﺬﺍ ﮔﻔﺘﻨﺪ ﮐ&= #65258; ﻃﺒﻴﻌﺖ ﺃﻳﺮﻭ&#= 1587; ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65239;ﺎﻧﻊ ﺑﭽﻴﺰﻯ ﻧﺒﺎﺷ&#= 65256;ﺪ. ﻭ ﻣﻴﺪﺍﻧﺪ ﮐﻪ = ﻧﻤﻴﺘﻮﺍﻧﺪ ﻭ ﺷﺪﻧﻰ ﺭﺍ ﻧﻤ= ﻴﺪﺍﻧﺪ ﭘس ﻣﺮﮒ ﺭﺍ ﭼﺎ&= #65197;ﻩ ﺍﻳﻦ ﻳﺄس ﺩﻳﺪ&#= 65165;ﺭ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65251;ﻴﺪﺍﻧﺪ ﻭﺩﺭ ﺑﻘﺎﻯ ﺑﺸ&= #65198;ﻯ ﮐﻨﻮﻧﻰ ﻧﺒﺎﺷ&#= 65194;. ﺑﻘﻮﻝ ﺍﻓﻠﺎﻃ&#= 65262;ﻥ،ﺃﻳﺮﻭس ﺣﺮﮐﺘﻰ ﺩﻳﻨﺎ&#= 65251;ﻴﮑﻰ ﺩﺍﺭﺩ ﮐﻪ ﻫﺮﮔ&= #65166;ﻩ ﺑﻤﺮﺣله اﻯ ﺭA= 203;ﻴﺪ ﺑﺎﺯ ﺑﺮﺍﻯ ﻋﺒ&= #65262;ﺭ ﺍﺯ ﺁﻥ ﻣﺮﺣﻠﻪ = ﺗﻠﺎﺵ ﻣﺠﺪﺩ ﻭﺑﻴﺸﺘ&#= 65198; ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﻤ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮﺑﺮﺳﺪ ﻣﮕﺮ ﺩﺭ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﺍﻭ،ﺑﺮﺣﺴﺐ ﮐ= 5198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّه اﻯ @= 400;ﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﭘس ﺃﻳﺮﻭ&= #1587; ﺣﺮﮐﺘﻰ ﺩﻳﺎﻟ&#= 64401;ﺘﻴﮑﻰ ﻭ ﺑﺪﻭﻥ ﺗﻮﻗّ&#= 65234; ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺸ= ﺮﻳّﺖ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﻭﭘس ﺍﺯ = ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ ﮐﻪ ﻫﺮﺑ&= #65166;ﺭ ﭘﻴﺎﻣﺒﺮﻯ ﺑﺨ&#= 65248;ﻖ ﺑﺎﺯ ﮔﺸﺘﻪ ﺍﺳ&= #65174;. که ﺤﺪّ ﻳﻘﻔﻰ = 5267;ﺎ ﮐﻮﻩ ﻗﺎﻓﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﺖ ﮐﻪ ﺁﻧﮕﺎﻩ ﻣﻤﮑﻦ &= #65165;ﺳﺖ ﺑﺨﻠﻖ ﻭﺯﻧﺪﮔ&#= 65264; ﻋﺎﺩﻯ ﺑﺸﺮﻯ ﺑ&= #65166;ﺯ ﮔﺮﺩﺩ،ﺗﺎ ﺩﺭ &#= 65175;ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65199;ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﺑﺘﻮﺍﻧﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ ﮐﻪ = ﺧﻮﺭﺷﻴﺪ ﺣﻘﻴﻘﺖ ﺍﺳﺖ. ﻭ= ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﺎﻩ ﺷ&#= 65168; ﭼﻬﺎﺭﺩﻩ ﺣﻘﻴ&#= 65240;ﺖ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ ﻭﻫﻤ&#= 65166;ﻥ ﺳﺘﺎﺭﻩ ﺑﺎﻟﺎ&#= 65263; ﺩﺭﺧﺖ ﻫﻤﻴﺸﻪ &= #65203;ﺒﺰ ﮐﺎﺝ ﮐﺮﻳﺴﻤس &#= 65169;ﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﻟﺬﺍ ﮔﻔﺘﻪ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺑﻨﺪﮔﺎﻥ ﺃﻳﺮ&#= 65261;س ﻧﻌﻤﺖ ﺍﺳﺘﻘﺮ&#= 65165;ﺭ ﻭ ﺁﺭﺍﻣﺶ ﻧﺪﺍ&= #65197;ﻧﺪ ﻣﮕﺮ ﭘس ﺍﺯ ﻧﺠ&= #65166;ﺕ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ،ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥﺩﺭﻣﺤﻤﺪA= 267;ﺎﻥ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5155;ﻳﺮﻭس ﺳﺎﻟﻚ ﮐﻪ ﺯﻳﻨ&= #65174; ﺷﺪﻩ ﺑﺤﺠﻠﻪ ﻣ&= #65198;ﺩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﺎ&= #65257; ﺩﺍﻣﺎﺩ،ﻭ ﭘﺎ= 5193;ﺷﺎﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺮ&#= 65261;ﺩ ﺗﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻄﺒﻪ= ; ﻋﻘﺪ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩﺭﺍ،ﺩﺭ ﺣ= 5216;ﻮﺭ ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﺷﺎﻫﺪﺍﻥ ﺑﻠ&= #64401;ﻪ ﺑﮕﻮﻳﺪ ﻭﭘس ﺍ&#= 65199; ﺗﻔﮑّﺮ ﺁﺯﺍﺩ &#= 65261; ﻋﺎﺷﻘﺎﻧﻪ. ﭼﻪ = ﺍﻳﻦ ﺳﺎﻟﻚ ﻣﺮﺩ ﺑﺎ&= #65207;ﺪ ﻳﺎ ﺯﻥ ﻭ ﭘﻴﺮ ﺍ= ;ﻭ ﻧﻴﺰ ﻣﺮﺩ ﺑﺎﺷ&= #65194; ﻳﺎ ﺯﻥ. ﺍﮔﺮ ﺧﺪ= ;ﺍﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﻋﺸﻖ ﭘ&= #65268;ﺮ ﺗﻨﻬﺎ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﻰ ﺳﺎﻟﻚ، ﺑﺮﺍﻯ &#= 64344;ﺬﻳﺮﺵ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍ&= #65227;ﻤﺎﻝ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺩﺍﺳﺘﺎﻥ ﺧﻮ&= #65193;ﮐﺸﻰ ﻫﺎﻯ ﺩﺳﺘﻪ ﺟﻤ&= #65228;ﻰ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺭ &= #65231;ﺮﺏ. ﺩﺭ ﻫﻤﻴﻦ ﺍﻳّ&#= 65166;ﻡ ﺷﻨﻴﺪه اﻳﻢ،ª= 5;ه ﺤﺘﻰ ﭼﻨﺪ ﻫﺰﺍ&= #65197; ﻧﻔﺮی ﺒﺎ ﻫﻢ ﺧ&= #65262;ﺩﮐﺸﻰ ﮐﺮﺩه اﻧﺪ. ﻭﺑ&#= 65166; ﺭﻫﺒﺮﺍﻥ ﺧﻮﺩ. = ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﻚ ﺑﺎ = ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻣﺴﻴﺤﻰ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ،ﺑﺮﺍﻯ = 5197;ﻓﺘﻦ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﻳ&#= 65254; ﻋﺮﻭس ﺩﺭ ﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ،ﺑﺎ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65247;ﺒﺎس ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺮ ﺍﺭﻳﮑﻪ ﭘﺎ&= #65193;ﺷﺎﻫﻰ، ﺃﺭﮒ ﻭ ﺃﺭﺝ ﻭ ﺃ= ;ﺭﺟﻤﻨﺪﻯ ﻣﻌﺮﺍﺝ،ﺑﺎ ﻓ= 5198; ﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺍ&= #65199; ﺩﺳﺖ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﺩﺭﻳﺎﻓﺖ &= #65251;ﻴﮑﻨﺪ. ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﺍ ﺗﻨﻬﺎ = ﺑﺮﺩﻝ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ = ﭘﻴﻤﺎﻥ ﺑﺎ ﺧﻮﺩ ﺧﻮﺍﻫ&= #65194; ﺩﺍﺷﺖ،ﻭﺗﺎ ﺯ= 5255;ﺪﻩ ﺑﺎﺷﺪ. ﻭ ﺳﭙس ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺑﮑﺎﻣ&#= 65248;ﺎﻥ ﺩﻳﮕﺮﻯ ﮐﻪ ﻣﻴ&= #65208;ﻨﺎﺳﺪ ﻭﺍﮔﺬﺍﺭ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ. ﺍﻣﺎ ﺧﺎﻧﻘﺎﻫ&#= 65264; ﮐﻪ ﮐﺎﻣﻞ ﺑﺎﺯ&= #64404;ﺸﺘﻪ ﺑﺨﻠﻖ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ، ﺁﻥ ﺧﺎ&#= 65255;ﻘﺎﻩ ﭼﺮﺍﻍ ﻭﻧﻮﺭ ﺍ&= #65247;ﻬﻰ ﺁﻥ ﺧﺎﻣﻮﺵ ﺍﺳ&= #65174;،ﻭﺣﻖ ﭘﺬﻳﺮﺍﺋﻰ ﺳﻠ&#= 65262;کی اﺯ ﮐﺴﻰ ﻧﺪﺍﺭ&#= 65193;. ﻭ ﭼﻮﻥ ﻫﺮ ﻣﺬﻫ= ﺐ ﻗﺸﺮﻯ ﺩﻳﮕﺮ، &#= 65165;ﺩﺍﻣﻪ ﺳﻠﻮﻙ ﺑﺎ ﺩﺳﺘ&= #65262;ﺭﺍﺕ ﭘﻴﺮ ﻣﺘﻮﻓّﻰ &#= 65193;ﺭ ﭼﻨﻴﻦ ﺧﺎﻧﻘﺎ&#= 65259;ﻰ ﺷﺮﻙ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﻣﮕﺮ ﭼﻨﺪ ﺷﺎﻫ&= #65194; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; که ﻨﻴﺎﺯ ﺑﺘﻮ= 5203;ّل ﭙﻴﺮ ﻧﺪﺍﺭﻧﺪ. = <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ ﻓﺮﻫﻨﮓ ﻋﺮ&= #65235;ﺎﻧﻰ ﺍﺭﻭﭘﺎ ﺳﻮﮊﻩ &= #65251;ﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻣﺎ ﺩﺭ = ﺍﻳﻦ ﻣﻘﺎﻟﻪ، ﺟﻬﺎ= 5255;ﻰ ﺍﺯ ﻣﻄﺎﻟب ﻮﺍ&#= 65207;ﻌﺎﺭ ﻭﺗﻤثیلات عر&= #65235;ﺎنی ﺸﺮﻗﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﺃﮐثرﺍ ﺑﺎﻃّʌ= 48;ﺎﻉ ﻫﻤﻪ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ. ﮐﻪ ﻣﺎ ﺍﺯ ﻣﺤﻘ= ﻘﺎﻥ ﻏﺮﺑﻰ ﺑﻴﺸﺘﺮ &= #65153;ﻭﺭﺩﻳﻢ. ﺩﻳﻮﺍﻥ ﺍﺷﻌﺎ&#= 65197; ﺣﺎﻓﻆ ﻭﻣﻮﻟﺎ&#= 65255;ﺎ ﻭ ﻫﺰﺍﺭ ﻭ ﺃﻧﺪ= ﻯ ﺷﺎﻋﺮ ﻭﻋﺎﺭﻑ &= #65169;ﺰﺭﮒ،ﮐﻪ ﺁثاﺭﺷﺎﻥ</span><span dir=3DLT= R></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64380;ﺎﭖ ﺷﺪﻩ،ﺍﺯ ﻫﻤﻴ= 5254; ﺣﻘﺎﻳﻖ ﺳﻠﻮﮐ&#= 65264; ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ&= #1548;ﻳﻌﻨﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65236;ﺘﻪ ﺍﻧﺪ. ﮐﻪ ﺍﮔﺮ ﮐ= ;ﺴﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺫﺍ&#= 65175;ﻰ ﻭﮐﺸﺶ ﻋﻤﻴﻖ ﺑ&= #65198;ﺍﻯ ﺗﻮﺳّﻠﺎت اﻟʌ= 60;ﻰ ﺩﺍﺷته ﺒﺎﺷﺪ= 48;ﺑﺎﻳﺪ ﭘس ﺯﺷﻨﻴﺪﻥ ﮐ&#= 65248;ﻤﺎت ﻮﺗﻮﺻﻴﻔﺎت عشق ،که ﺒﻬﺮ ᥷= 9;ﺑﺎﻥ ﻣﮑﺮﺭﺍ ﮔﻔته = 5208;ﻮﺩ ﺑﺎﺯ ﻧﺎﻣﮑﺮﺭ &= #65165;ﺳﺖ ﺧﻮﺩﺭﺍ ﻏﺮﻕ ﻋ&= #65262;ﺍﻟﻢ ﺍﺣﺴﺎس ﻋﺸﻖ ﺍ&#= 65247;ﻬﻰ ﺑﻨﻤﺎﻳﺪ. ﮐﺎﻓ&= #65264; ﺍﺳﺖ ﮐﺴﻰ ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺑﺨﻮﺍ&#= 65259;ﺪ ﮐﻪ ﺑﺸﻨﺎﺳﺪ. ﮐ= ﻪ ﺩﺭ ﺭؤﻳﺎ ﺧﻮﺍ&#= 65259;ﺪ ﺷﻨﺎﺧﺖ. ﻭﭼﻮﻥ = ﺩﺭ ﺟﻬﺎﻥ ﺍﻭﺭﺍ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩ،ﺁﻧﮕﺎﻩ = 5207;ﺨﺼﺎ ﺩﺭ ﻃﻠﺴﻢ ﻋﺸﻖ = ﺍﻟﻬﻰ ﻗﺮﺍﺭﻣﻴﮕﻴﺮ= 5193;،ﻭﻣﺒﺒﻴﻨﺪ ﻭﻣﻴﭽﺸﺪ،ﻭﺍ@= 400;ﺘﻔﺎ ﺑﺸﻨﻴﺪﻧﻬﺎﻯ &#= 65251;ﺴؤﻟﻴّﺖ ﺳﺎﺯ ﺑﻴﺸﺘﺮ ﻧ&= #65252;ﻴﮑﻨﺪ. ﮐﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺭﺍﻩ ﻓﺮﺍ= ﺭﻯ ﻫﻢ ﻧﻴﺴﺖ. ﺍﺯ ﺟ= ;ﻠﻮ ﻗﺒﻮﻝ ﻣﺴﺌﻮﻟ&#= 65268;ﺘﻬﺎﻯ ﻋﺎﺷﻘﺎﻧﻪ ﺩﻭ&#= 65197;ﻩ ﺳﻠﻮﻙ ﻭﺗﺰﮐی= 607; ﻨﻔس ﻭ ﺍﺯ ﭘﺸﺖ = ﺳﺮ، ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65262;ﻋﻰ ﺩﺭ ﻧﺴﺦ ﺑﺸﺮﻯ = ﺑﺪﺗﺮ ﻭ ﻳﺎ ﻣﺴﺦ ﻭﻣﺴ= ﺨﺮﻩ ﺷﺪﻧﻰ ﺣﻴﻮﺍﻧ&#= 65264;،ﻭ ﻳﺎ ﻓﺴﺦ ﻭ ﮔﻨﺪ= ﻳﺪﮔﻰ ﮔﻴﺎﻫﻰ ﻭ ﻳﺎ ﺭ= ﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻳﺎ ﻭ&= #65203;ﺦ ﻋﺪﻣﻴّﺖ ﭼﻮﻥ &#= 64380;ﺮﻙ ﺗﺤﺖ ﺟﻤﺎﺩﻯ. ﺗ= ﺎ ﮔﻨﺎﻫﮑﺎﺭﻯ ﻭ &= #65203;ﺮﮐﺸﻰ ﻓطﺮﺕ ﺍﻟﻬﻰ ﻫ&#= 65198;ﮐس ﭼﻪ ﻗﺪﺭ ﺷﺪ. ﺍﻧ= ;ﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻓ&#= 65198;ﺍﺭ ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﻓ&= #65220;ﺮﻯ ﻧﻤﺎﻳﺪ،ﻭ ﺧﻮ= 5193;ﺭﺍ ﻧﻴﺰ ﺑﻘﻔس ﺍﺯ&#= 65193;ﻭﺍﺝ ﺟﻨﺴﻰ ﻣﻰ ﺃﻧﺪ&= #65165;ﺯﺩ، ﻭ ﺩﺭﺏ ﻭﺭﺍﻩ ﺭ= ﻓﺘﻦ ﺑﺴﻮﻯ ﺧﺪﺍ ﺑﺎ&= #65199; ﺍﺳﺖ. ﻭﺁﺯﺍﺩ ﺍ= ﺳﺖ،ﮐﻪ ﻭﺍﺭﺩ ﻃﻠﺴﻢ ﻋ&= #65208;ﻖ ﺍﻟﻬﻰ ﺷﻮﺩ،ﻭ= 5255;ﻪ ﻋﺸﻖ ﺟﻨﺴﻰ. ﻭﺣ= ﺘﻰ ﭘس ﺍﺯ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﮐﻰ ﺳﺎﻟﻚ، ﻫﻤﭽﻨ= 5166;ﻥ ﺁﺯﺍﺩ ﺍﺳﺖ،ﮐ= 5258; ﺗﺮﻙ ﭘﻴﻤﺎﻥ ﻭ = ﺳﻠﻮﻙ ﮐﻨﺪ،ﻭﺍﺻﻄﻠA= 166;ﺣﺎ ﺗﺮﻙ ﺻﻠﺎﺕ ﻭﺍ&= #65197;ﺗﺒﺎﻁ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻟ&= #65260;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺭﺍﻩ ﺍﻟﻬʌ= 64; ﺧﻮﺩ ﮐﻨﺪ. ﻭﻟﻰ ﺑﻘﻴ= ﻤﺖ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ &#= 65207;ﺪﻳﺪﺗﺮ ﺧﺪﺍﻭﻧﺪ. ﮐﻪ ﺑ= ﺪ ﺩﻳﻨﻰ ﻭﻧﻔﺎﻕ &= #65261; ﭘﻴﻤﺎﻥ ﺷﮑﻨﻰ &= #65169;ﺪﺗﺮ،ﺍﺯ ﺑﻰ ﺩﻳﻨﻰ ﻭﻧﺪ&= #65165;ﺷﺘﻦ ﭘﻴﻤﺎﻧﻰ ﺑﺎ ﺧ&= #65194;ﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎ&= #65247;ﮑﺎﻥ ﺗﻨﻬﺎ ﺑﻔﮑﺮ ﺑ&= #65258; ﺩﻳﻨﻰ ﻭ ﺑﻬﺒﻮ&= #65193;ﻯ ﻭﺗﮑﺎﻣﻞ ﻭﭘﺎ&#= 64400;ﺴﺎﺯﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﺍﺻﻞ ﺫﺍﺗﻰ ﺧﻮ&= #65193;،ﺑﺮﺍﻯ ﺃﺑﺪﻳّﺖ ﻣﻴﺒ= 5166;ﺷﺪ. ﺍﻣﻴﺪ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65227;ﺸق اﻟﻬﻰ ﻭﺗﮑﺎﻣ= 5246; ﺭﻭﺣﻰ،ﻭ ﭘﺎﮐ= 5204;ﺎﺯﻯ ﺭﻭﺍﻥ ﻭﮐﺴﺐ ﻣ&= #65198;ﺍﺗﺐ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264;،ﻭﺍﻟﻬﺎﻣﺎ᥵= 3; ﻟﺪﻧّﻰ ﻭﻣﺮﺍ= 5175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﻭﺭ= 5215;ﺎﻳﺘﻬﺎ ﻭﻣﺪﺍﺭﻙ ﺗﻮﻓ&#= 65268;ﻖ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5191;ﻮﺍﻧﻨﺪﮔﺎﻥ ﺧﻮﺩ ﻗﺪﺭ ﺗﻮﺍ&= #65253; ﺧﻮﺩ ﻭﺍﺿﺢ ﮔﻔ&= #65176;ﻪ ﺑﺎﺷﻢ. ﻭﺩﺭﺟﻬ&= #65166;ﻥ ﺑﻬﺘﺮ ﺍﺯ ﻋﺸﻖ = ﺍﻟﻬﻰ ﺭﺍﻩ ﻭ ﭼﺎﺭه ا&#= 65263; ﻧﻴﺴﺖ . ﻭﺍﺯ ﻫﺮ= ; ﻣﻄﻠﺐ ﻭﭼﻴﺰﻯ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺷﻨﻴﺪﻥ ﻭ ﺩﻳﺪ&= #65253;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﭼﺸﻴﺪﻧﺶ A= 169;ﻬﺘﺮ ﺍﺳﺖ،ﺗﺎ ﺧﺪﺍ= 5261;ﻧﺪ ﭼﻪ ﮐﻤﮑﻰ ﺑﺎﻓ&= #65198;ﺍﺩ ﻣﺴﺘﻌﺪ ﻭﻃﺎﻟ&#= 65168; ﻧﺠﺎت ﺪﺭ ﺩﻝ ﻭ = ﻓﮑﺮ ﻭﺍﺣﻮﺍﻝ ﺁﻧﺎ&#= 65253; ﻣﻴﮑﻨﺪ. ﭼﻪ ﺗﺄ= ثیرﻯ ﺑﮕﺬﺍﺭﺩ ﻭ ﻋﺸ&= #65238; ﺑﺎﺯﻯ ﺃﻣﺮﻯ ﺍ&= #65191;ﺘﻴﺎﺭ ﻧﻴﺴﺖ،ﮐﻪ ﻓﺮ= 5207;ﺘﻪ ﺍﻟﻬﻰ ﮐﻴﻮﺑﻴ&#= 65194;،ﭼﻮﻥ ﺗﻴﺮ ﺧﻮﺩﺭﺍ ﺑ&= #65194;ﻭﻗﻠﺐ ﺳﺎﻟﻚ ﻭﭘﻴﺮ ﺍ&= #65261; ﺑﻴﻨﺪﺍﺯﺩ، ﻫ= 5198;ﺩﻭ ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﮔ&= #65198;ﻳﺰ ﻧﺪﺍﺭﻧﺪ. ﻭ ﻋﻘ= ﻞ ﺧﻮﺩ ﺭﺍ ﺑﮑﺎﺭ = ﻧﻤﻰ ﺃﻧﺪﺍﺯﻧﺪ ﻭﺳ&#= 65198;ﻣﺴﺘﺎﻧﻪ ﻣﺪﻫﻮﺵ،ﻭﻟﻰA= 169;ﺎﻫﻮﺵﭘﻴﺶﻴﺮ= ;ﻭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br style=3D'mso-sp= ecial-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM113><span dir=3DLTR>M113</span></a></p> <span style=3D'mso-bookmark:M113'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>برادری = 608; اُخوّت</span></b><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻳﮑ= ﻰ ﺍﺯ ﻣﻮﺍﺭﺩ ﻋﺸ&= #65238; ﻭﻣﺤﻴّﺖ ﭼﻮﻥ &#= 65227;ﺸﻖ ﻣﺎﺩﺭﻯ ﻭ ﭘﺪﺭ = ﻓﺮﺯﻧﺪﻯ،ﻋﺸA= 238; ﺩﺭ ﺍﺧﻮﺕ ﻭ ﺑﺮ= ﺍﺩﺭﻯ ﺟﺴﻤﺎﻧﻰ،ﻳﺎ = 5169;ﺮﺍﺩﺭی اﻳﻤﺎﻧﻰ ﻭﺍﻟ= 5260;ی اﺳﺖ. که همه ﻋʌ= 08;ﻘﻬﺎ ﺍﺯ ﻧﻈﺮﺍﻟﻬی &#= 65262; ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻏﻴﺮ ﺗﮑ&= #65166;ﻣﻠﻰ ﺍﺳﺖ، ﻋﺸﻖ ﺍﻟ&#= 65260;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻭﻟﺎﻳﺖ A= 203;ﻠﻮﮐﻰﺩﺭﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264;ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻋﺸﻘﻬﺎﻯ = ﻣﺎﺩّی ﺑﺎﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263;،ﻭ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﺗﻨﻬﺎ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯﺍﺳﺖ. ﺩﺭﺑﺎﺭﻩ ﻋﺸﻖ &= #65251;ﺎﺩﺭﻯ ﺻﺤﺒﺖ ﺍﺯ ﻏﺮﻳ&= #65200;ﻩ ﻣﺎﺩﺭ ﺑﻮﺩﻥ ﺯ&= #65255;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺗﺤﺖ &#= 65235;ﺸﺎﺭﺩﺭﻭﻥ ﭘﺮ ﺍﺯ ﻫﻮﺭﻣﻮ&= #65255;ﻬﺎﻯ ﺧﺎﺹ ﺟﻨﺴﻰ،ﺯ= 5253; ﺭﺍ ﺩﺭ ﺍﺣﺴﺎس &= #65251;ﺎﺩﺭﻯ ﻭﻓﺪﺍ ﮐﺎﺭﻳﻬ&#= 65166;ﻯ ﻣﺎﺩﺭﻯ ﻭﺍﺩﺍ&#= 65197;ﻣﻴﮑﻨﺪ. ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﻣ&= #65198;ﺍﺗﺐ ﻋﺸﻖ ﻫﺎ ﻫﺮ ﻳﻚ= ﺩﺭ ﺳﻄﺢ ﻭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65155;ﻣﺮﻯ ﻃﺒﻴﻌﻰ ﻭ ﻏﺮﻳ&= #65200;ﻯ ﻭﻣﻄﻠﻮﺏ ﺍﺳﺖ&#= 1548;ﻭﻟﻰ ﺍﻳﻦ ﻋﺸﻘﻬﺎ ﻣ&= #65176;ﻮﺍﻟﻴﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﻭﺩﺭ ﺍﻧﻮﺍﻉ ﻋ&= #65208;ﻘﻬﺎﻯ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65175;ﮑﺎﻣﻞ ﺭﻭﺡ،ﻭ ﺭﺳﻴﺪ= 5253; ﺍﺣﺘﻤﺎﻟﻰ ﺑﺼ&#= 65236;ﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺳ&= #65174; ﻣﻴﺪﻫﻨﺪ. ﻭ ﺩﻟ= ﺎﺋﻞ ﻭ ﭘﻠّﻪ ﻫﺎﻯ ﻋ&= #65208;ﻘﻰ ﭼﻮﻥ ﻧﺮﺩﺑﺎﻧ&#= 65264; ﺩﺭ ﻣﺮﺍﺗﺐ ﻋﺸ&= #65238; ﻭﮐﺸﺶ ﻭﺟﺎﺫﺑ&#= 65258; ﺃﻣﺮﻯ ﻃﺒﻴﻌﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻋﺸﻖ ﺍﻟﻬ= ﻰ ﺩﺭ ﺳﺎﻟﻚ ﻭ ﺑﭙ= ﻴﺮ ﺍﻟﻬﻰ ﻭﻃﺮﻳﻘ&#= 65174; ﺳﻠﻮﮐﻰ ﻭ ﺭﺍﻩ = ﺍﻟﻬﻰ ﺧﻮﺩ،ﺑﻘﺼﺪ ﺭ= 5203;ﻴﺪﻥ ﺍﺭﺍﺩﻯ ﻭ ﺳﺮﻳ&= #65226; ﺗﺮ ﺑﺼﻔﺎﺕ ﻣﻮ&= #65197;ﺩ ﻧﻴﺎﺯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ= ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ،ﺑA= 166;ﻳﺪ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺁ&#= 65267;ﻨﺪﻩ ﺑﺪﺍﻥ ﺑﺮﺳﻨﺪ. = ﻭ ﺗﻨﻬﺎ ﺭﺍﻩ ﺗﺤ&= #65240;ﻖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻳﻦ ﻋﺸﻖ= ﺍﻟﻬﻰ،ﺍﻧﺠﺎ= 5249; ﻭﺣﻔﻆ ﮐﺸﺶ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺍﺭﺍﺩﻩ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐ= ﻪ ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﺗﺄﻳ&#= 65268;ﺪﺍﺕ ﺧﺪﺍﻭﻧﺪ. ﺑﻮﺳ&= #65268;ﻠﻪ ﻳﮑﻰ ﺍﺯ ﺷﺶ ﭘﻴ= ﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ = ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﮐﺸﻒ ﻧﻮﺭ&= #65175;ﺠﻠّﻰ ﺷﻬﻮﺩﻯ ﺭﺍ،ﺑ= 5198;ﺍﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65267;ﮕﺮ،ﺑﺎ ﺑﻌثت ﺧﻮﺩ ﺑﺎ= 5197;ﻣﻐﺎﻥ ﺁﻭﺭﺩه اﻧﺪ. ﺁ&#= 65193;ﻡ ﺗﺎﺭﻳﺨﻰ ﻳﺎ ﮐ&= #65268;ﻮﻣﺮث ﻭ ﻣﻴﺘﺮﺍ ﻳﺎ ﻧ= ﻮﺡ ﺑﮕﻔﺘﻪ ﺗﻮﺭﺍ&#= 65173; ﻭ ﺑﻮﺩﺍ ﻭ ﺳس ﺯ= ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194; ﺑﻮﺩﻧﺪ، ﺗﺎ ﻧ&#= 65262;ﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65199;ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﺩﺭ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ،= 4400;ﻪ ﮐﺸﻒ ﻧﻮﺭ ﺑﺮﺗ&= #65198; ﺭﺣﻤﺎﻥ ﺭﺍ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺯ ﻧﻈﺮ ﻣﻘﺎﻣ&= #65166;ﺕ ﺭﻭﺣﻰ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻭﻫﻨﻮﺯ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺗ</span><span lang=3DAR-SA>ﺎ= ﺃﺑﺪ ﺩﺭﭘﻴﺶ ﺍﺳﺖ. ﮐ= ﻪ ﻫﻤﻪ ﺍﺭﻭﺍﺡ، &#= 65187;ﺘﻰ ﺍﺭﻭﺍﺡ ﺃﺗﻤﻬ&#= 65166; ﻭﮔﻴﺎﻫﺎﻥ ﻭﺣ&#= 65268;ﻮﺍﻧﺎﺕ،ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﻳﺪ ﺑﻬﻤﻪ ﺁ&= #65255;ﻬﺎ ﺑﺮﺳﻨﺪ،ﺗﺎ ﺑ= 5166;ﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﻃﺒﻖ ﻓﺮﻣﺎﻥ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺗﺤﻘﻖ &= #65267;ﺎﺑﺪ. ﺗﮑﺎﻣﻞ ﺍﻧﻮﺍ&#= 65225; ﮐﻪ ﺩﺍﺭﻭﻳﻦ ﻭ&= #65165;ﻣثاﻟﺶ ﻣﻴﮕﻮﻳﻨﺪ،ﺩA= 197; ﭘﻴﺪﺍﻳﺶ ﺳﺎﺧ&#= 65176;ﻤﺎﻧﻬﺎﻯ ﺑﺪﻧﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺗﮑﺎﻣﻞ ﺍﺭﻭﺍ&#= 65185;، ﻣﻮﻗﺘﺎ ﺩﺭ ﺻﻮ&= #65197;ﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻗﺮﺍﺭ ﻣ&= #65268;ﮕﻴﺮﻧﺪ. ﻭﭘس ﺍﺯ ﮐﻤﺎﻝ &= #65169;ﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺑﺎﺯ &= #65169;ﺠﻬﺎﻥ ﺑﺮﻣﻴﮕﺮﺩﻧﺪ. &= #65261;ﺍﮔﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﻓ&= #65260;ﻢ ﻭﺗﻮﺍﻧﺎﺋﻰ ﻫ&#= 65166;ﻯ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻭ&= #65169;ﺪﺍﻥ ﻧﭙﺮﺩﺍﺯﺩ،ﭘ= 87; ﺍﺯ ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭ ﺗﻮﻟﺪﺍﺕ ﺣﻘ&= #65268;ﺮ ﺗﺮ ﻧﺴﺦ ﺑﺸﺮﻯ = ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65261;ﻳﺎ ﻓﺴﺦ ﮔﻴﺎهی ﻮ= 5187;ﺘﻰ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭ&= #65261;ﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ&= #65187;ﺘﻰ ﺻﺪ ﺑﺎﺭﻩ، ﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺷﺸﮕﺎ&#= 65255;ﻪ ﻭﺍﺟﺐ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ،ﻭ ﺑﻨ= 5262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺑﺮﺳﻨﺪ. ﻭ ﺍﻳﻦ= ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬ&#= 65264; ﻭﺻﻔﺎﺗﻰ ﺍﻭﺭ&#= 65165; ﺑﻴﺎﺑﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﮔﺮ ﺑﻌثت ﺑﺨ= 5248;ﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ،ﭘس ﺍﺯ ﻣﺮﮒ ﻗ&#= 65170;ﻞ ﺍﺯ ﻣﺮﮒ ﻟﺎﺯﻡ&= #1548;ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #65261; ﺍﻟّﺎ ﭘس ﺍﺯ ﻫ&#= 65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﺎ = ﭘﻴﺪﺍﻳﺶ ﺻﻮﺭﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺩﺭ ﺟﻬ= 5166;ﻥ ﻣﺘﻮﻟﺪ ﻭ ﺭﺟﻌ&= #65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ،ﮐﻪ ﺑﺎﻭﻟﺎﻳﺖ ﺳﻠ&#= 65262;ﮐﻰ ﻣﻬﺪﻭﻯ، ﺧﻮﺩ= 5197;ﺍ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻭﺣﺘﻰ ﻋﺮﺵ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺎﻧﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5255;ﻴﺮﻭﺋﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺑﺮﺍﻩ ﺧﺪﺍ ﻭﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺭﻭﺣﻰ،ﻭﺣﺘﻰ = 5165;ﻣﮑﺎﻥ ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ &= #65169;ﺸﺮﻯ ﺭﺍ ﻣﻴﺴّﺮ ﻣﻴ&#= 64401;ﻨﺪ،ﺗﻨﻬﺎ ﻧﻴﺮﻭﻯ ﻋﺸﻖ ﺍ&= #65203;ﺖ. ﺍﺑﺘﺪﺍ ﺑﺎﻃﻔ&#= 65166;ﻝ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65193;ﻳﮕﺮ،ﺳﭙس ﺑﻤﺮﺍﺗﺐ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5175;ﻐﻴﻴﺮ ﻭﺗﺒﺪﻳﻞ ﺫﺍﺕ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ. ﺍﺯ ﺭﻭﺣ= ﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺮﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﻭﻣﻘﺪّ= 587; ﭘﺎﻙ ﺷﺪﻩ ﺍﺯ ﻋ= ﻘﺪﻩ ﻫﺎ ﺍﺳﺖ. ﮐﻪ ﺷﺎ= ;ﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮔﺮﺩﺩ . ﺑﻄﻮﺭ ﮐ= ;ﻠّﻰ ﻋﺸﻖ ﺭﺍ ﺑﺴﻠﻮ&= #65241;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺩﺭ ﻋA= 198;ﻓﺎ ﻣﻨﺤﺼﺮ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﻭﺩﻳﮕﺮ ﻋﺸﻘﻬﺎ ﺭﺍ ﺍﺯ = ﻣﻘﺪﻣﺎﺕ ﻭﻟﻮﺍﺯﻡ ﻋﺸﻖ &= #65165;ﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺍﺧ&= #65262;ﺕ ﻭ ﺑﺮﺍﺩﺭﻯ،ﺗ= 5256;ﻬﺎ ﺩﺭ ﺑﺮﺍﺩﺭﺍﻥ &= #65175;نی اﺯ ﻳﻚ ﻣﺎﺩﺭ ﻧ&= #65268;ﺴﺖ. ﮐﻪ ﺑﺮﺍﺩﺭﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺘ&= #65236;ﺎﻭﺕ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻧﻬ= ﺎﻳﺖ ﺩﺭ ﺑﺮﺍﺩﺭﻯ ﺳ&= #65166;ﻟﻚ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﺑﺎ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ ﺑﺎ ﭘﻴﺮ ﺧﻮﺩ ﻭ= ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﻌﻤﻮﻟﺎ ﺑﺮﺍ&#= 65193;ﺭﺍﻥ ﺗﻨﻰ ﺑﺎ ﺑﺮﺍﺩ&= #65197;ﺳﺎﻟک ﺨﻮﺩ ﻣﺨﺎﻟﻒ ﻫ&= #65204;ﺘﻨﺪ. ﺯﻳﺮﺍ ﻣﺬﻫﺐ ﻭ&= #65193;ﻳﻦ ﻗﺸﺮﻯ ﺁﻧﺎﻥ ﺭ&= #65165; ﺭﻫﺎ ﮐﺮﺩﻩ،ﺭ= 5165;ﻩ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﭘﻴ= ﺶ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺍﺧﻮﺕ ﺍﻟﻬﻰ ﺗ&= #65256;ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253;، ﻫﻤﺎﻥ ﺑﺮﺍﺩﺭ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﺑﺎﻫ&#= 65250; ﻭﮐﺎﻣﻠﺎﻥ ﺑﺎ&#= 65259;ﻢ،ﻭ ﻳﺎ ﺑﺎ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺧﻮﺩ ﭘس اﺯ ﻧﺠﺎت اﺳﺖ. &#= 65261;ﺑﺨﺼﻮﺹ ﺑﺮﺍﺩﺭﻯ ﭘﻴﺎ&#= 65251;ﺒﺮﻯ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺍﻭﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﺎ&#= 65207;ﻨﺪ. ﻭﻗﺮﺁﻥ ﺃﻧﺒﻴ&#= 65166; ﺭﺍ ﺑﺮﺍﺩﺭﺍﻥ &= #65239;ﻮﻡ ﺧﻮﺩ ﻣﻴﺨﻮﺍﻧ&#= 65256;ﺪ،ﺍﺧﻮﺕ ﺑﻴﺸﺘﺮ ﺑﻤﻌﻨ&#= 65264; ﺑﺮﺍﺑﺮﻯ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﺩﻭﻧﻔﺮ &= #65165;ﺳﺖ. ﮐﻪ ﺑﺮﺍﺩﺭ ﻫﻢ = ﻫﺴﺘﻨﺪ. ﻭ ﻧﻈﺮ ﻣﺎ ﺩﺭ ﺍ= ;ﻳﻦ ﻣﻘﺎله ﺍﺯﻋﺸA= 238; ﺑﺮﺍﺩﺭﻯ،ﻣﺤA= 170;ّﺘﻬﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺍﺧﻮﺕ ﻭ ﺑﺮﺍﺩﺭﻯ ﺩﻭ&= #65203;ﺎﻟﻚ ﺩﺭ ﻳﻚ ﻭﻟﺎﻳﺖ = ﮐﻪ ﺑﺎﻫﻢ ﺑﺮﺍﺩﺭ&#= 65263; ﺩﺍﺭﻧﺪ. ﻭﮔﺎﻫ&= #65264; ﺑﺎﻫﻢ ﺷﺮﻭﻉ ﻣ&= #65268;ﮑﻨﻨﺪ،ﻭﻳﺎ ﭘﻴﺮ ﺩﻭﺳﺎﻟﻚ &= #65197;ﺍ ﺑﻬﻢ ﺑﺮﺍﺩﺭ ﻣ&= #65268;ﺨﻮﺍﻧﺪ. ﮐﻪ ﻣﺤﻤﺪ ﻋﻠﻰ&= #1617; ﺭﺍ ﺑﺮﺍﺩﺭ ﺧﻮ&= #65193; ﺧﻮﺍﻧﺪ،ﮐﻪ ﻋ= 5248;یّ ﻨﻴﺰ ﻫﻤﺎﻥ ﻣﻘ&= #65166;ﻣﺎﺕ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻣﺤﻤﺪ ﺭﺍ ﮐﺴﺐ = ﮐﺮﺩ ﻭﻣﻌﺎﺩﻝ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﻣﺤﻤﺪ ﺷ&= #65194;،ﻭ ﺷﺎﻳﺴﺘﻪ ﺑﺮﺍ&#= 65193;ﺭﻯ ﭘﻴﺎﻣﺒﺮ. ﺩﻭﺳ&= #65166;ﻟﻚ ﺑﺮﺍﺩﺭ ﻫﺮﮔﺰ &= #65251;ﺰﺍﺣﻢ ﮐﺎﺭ ﺳﻠﻮﮐﻰ ﻳ&= #64401;ﺪﻳﮕﺮ ﻧﻤﻴﺸﻮﻧﺪ،ﺣA= 176;ﻰ ﺍﮔﺮ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺩﻳﮕﺮﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﻭ ﻳﺎ ﺩ= ;ﺳﺘﻮﺭﺍﺕ ﻣﺘﻔﺎﻭﺗﻰ ﺑﻬ&#= 65198;ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺳﺎ= ﻟﻚ ﺩﺍﺩﻩ ﺑﺎﺷﺪ،= 4400;ﻪ ﻣﻨﺎﺳﺐ ﺍﺣﻮﺍ&#= 65245;ﻫﺮﻳﻚ ﺑﻮﺩﻫﺎﺳﺖ. ﺗﺠ&= #65198;ﺑﻴّﺎﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭﻃﻮﻝ ﺯﻣﺎﻧ&#= 65260;ﺎ،ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭ ﻣﺤﻴﻂ ﺑﺎﻫﻢ = ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﮐﻪ ﺯﻣﺎ&= #65255;ﻬﺎﻯ ﺑﻌﺪﻯ،ﮐﻤﺘﺮ = 5193;ﺳﺘﻮﺭﺍﺕ ﺭﻳﺎﺿﺘﻰ ﻭ ﺑﻴ&= #65208;ﺘﺮ ﺑﺎ ﻣﺤﺒّﺖ ﺍﺳ&#= 65174; ﺗﺎ ﺩﺭ ﻭﻟﺎﻳﺖ = ﻣﺤﻤﺪﻯ،ﺑﻘﻮA= 245; ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋ&= #65240;ﻞ ﻭﻋﺮﻓﺎﻥ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻫ&= #65198;ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻰ ﺩﺭﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺨﻠﻖ، ﻭﻟﺎﻳ= 5174; ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﺷﻌبه اﻯ ﺍﺯ ﻭ= 5247;ﺎﻳﺖ ﺍﻭﻟﻴﺎﻯ ﻗﺒﻠ&#= 65264;،ﺗﺎ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺧﻮﺩﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭ ﮐﺎﻣﻞ ﺍﻟﻬﻰ = ﺧﺎﻧﻘﺎﻩ ﻭ ﻣﻌﺒﺪ ﻭﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻧ&= #65268;ﺰ ﻣﺠﻠس ﻭﻋﻆ ﻭ ﺍ&= #65203;ﺘﺪﻟﺎﻝ ﻭ ﺟﻮﺍﺏ ﻧﻈﺮ ﺁ= ﻧﻬﺎ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ،ﻭﻟﻰ ﺍﻳﻦ ﻧﺼﺎﻳﺢ ﺩ&= #65203;ﺘﻮﺭﺍﺕ ﻋﺒﺎﺩﻯ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻣﮕﺮ ﺑﺮﺍﻯ ﭼﻨ&= #65194; ﺳﺎﻟﻚ ﻳﻚ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ،ﮐﻪ ﺩﺳ= 5176;ﻮﺭﺍﺕ ﺍﻭ ﺗﻨﻬﺎ ﮐﺎﺭ = ﺁﻥ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺁﻧﭽﻪ ﺍﺯ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭ ﺍﻭﻟﻴﺎﻯ ﻗﺒ&= #65248;ﻰ ﻧﻘﻞ ﻣﻴﺸﻮﺩ. ﮐ= ﻪ ﭼﮕﻮﻧﻪ ﻋﺒﺎﺩ&#= 65175;ﻰ ﺩﺍﺷﺘﻨﺪ،ﻭﻳA= 166; ﺩﺳﺘﻮﺭ ﻣﻴﺪﺍ&#= 65193;ﻧﺪ. ﮐﻪ ﻋﺒﺎﺩﺕ ﺑﺎ&= #65267;ﺪ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻟﻰّ= ﺍﻟﻬﻰ ﺯﻧﺪﻩ،ﻭ ﺑﺎ ﺗ&#= 65262;ﺳّﻞ ﺩﺍﺋﻢ ﺻﻮﺭﺕ ﺷ&= #65260;ﻮﺩﻯ ﻭﺣﻀﻮﺭ ﺫﻫﻨﻰ &= #65153;ﻥ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩ&#= 65197; ﺩﻝ ﺳﺎﻟﻚ ﺑﺎﺷ&= #65194;. ﭼﻪ ﺩﺭ ﻫﺮ ﻋﺒﺎ= ﺩﺗﻰ،ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﻫﺮ ﻋﺒﺎ&= #65193;ﺕ،ﭘﻴﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﮐﻨ&= #65166;ﺭ ﺧﻮﻳﺶ ﺣﺎﺿﺮ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻭﻟﺬﺍ ﻧﻤﻰ ﺧﻮ&= #65165;ﻫﺪ ﺳﺮﮐﺸﻰ ﺍﺯ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﺍﻭ ﻧﻤﺎﻳﺪ. ﻭﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﺗﺠﺮﺑﻴ&#= 1617;ﺎﺕ ﺧﻮﺩﺭﺍ ﺑﭽﻨﺪ &= #65203;ﺎﻟﻚ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ&#= 1548; ﻭﺍﻧﺴﺎﻧﻬﺎ ﻧ&#= 65268;ﺰ ﻳﮑﺴﺎﻥ ﺩﺭ ﺳﻠ&= #65268;ﻘﻪ ﻭ ﺍﺣﻮﺍﻝ ﻧﻴﺴ&= #65176;ﻨﺪ. ﮐﻪ ﺑﺎ ﻫﺮ ﻭﻟﻰ= ّ ﺍﻟﻬﻰ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ. ﻣﮕﺮ ﺁﻧﮑﻪ ﺧﺪ&= #65165;ﻭﻧﺪ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﮐﺎﻣﻠﻰ ﺭﺍ ﺑﻄ&= #65166;ﻟﺐ ﺳﻠﻮﻙ ﻭ ﻟﻘﺎﻯ = ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭ = ﺭؤﻳﺎ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻨﺎ= ﺳﺐ ﺣﺎﻝ ﺍﻭ ﺍﺳﺖ. ﮔ= ;ﻮﺋﻰ ﭘﺰﺷﻚ ﻣﺘﺨﺼﺺ &= #65169;ﺮﺍﻯ ﻣﺸﮑﻠﺎﺕ ﺑﻴﻤ&#= 65166;ﺭ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺗ&= #65240;ﻠﻴﺪ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺑﺎﻭﻟﻴﺎﻯ ﺩﻳ&#= 64405;ﺮ،ﭼﻪ ﺭﺳﺪ ﺑﺎﻭﻟﻴﺎ&#= 65263; ﺩﺭ ﮔﺬﺷﺘﻪ ،ﻭ&#= 65187;ﺘﻰ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﻣﺮﺑﻮ&#= 65219;ﻪ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍ&= #65247;ﻬﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ= ﺁﻧﺎﻥ ﺗﺠﺎﺭﺏ ﻭ ﻧﻈﺮ&= #65267;ّﺎﺕ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺷته اﻧﺪ،ﻭﻣﻔﻴﺪʌ= 55;ﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﻧﻴﺴﺘﻨ&#= 65194;. ﻭﻟﺬﺍ ﺣﺘﻤﺎ ﺑ&= #65166;ﻳﺪ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺳ&#= 65166;ﻟﻚ ﺯﻧﺪﻩ ﺑﺎﺷﺪ،= 4400;ﻪ ﺳﻮﮊﻩ ﻣﻠﻤﻮس &#= 65261;ﻗﺎﺑﻞ ﺗﺨﻴّﻞ ﺻﻮﺭﺕ &#= 65165;ﻭ،ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺒﺎﺩﺍﺕ ﺑʌ= 62;ﺩﻩ ﺑﺎﺷﺪ. ﺳﺎﻟﮑﺎ&= #65253; ﭼﻪ ﻣﺮﺩ ﺑﺎﺷﻨ&= #65194; ﻳﺎ ﺯﻥ،ﺩﺭ ﺣﮑ&#= 65250; ﺯﻥ ﺩﺭ ﺍﺯﺩﻭﺍ&= #65181; ﺩﺭ ﭘﻴﻤﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺯ= ﻭﺝ ﻭﻫﻢ ﻧﺸﻴﻦ ﺩﺍ&= #65163;ﻢ ﭘﻴﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﮕﺮﺩﺩ.= ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65200; ﭼﻪ ﻣﺮﺩ ﺑﺎﺷﺪ = ﻳﺎ ﺯﻥ،ﺩﺭ ﺣﮑﻢ ﺷ&#= 65166;ﻩ ﺩﺍﻣﺎﺩ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭﭼ= ﻮﻥ ﺳﺎﻟﮑﻰ ﺑﮑﻤﺎ&#= 65245; ﺍﻟﻬﻰ ﺭﺳﻴﺪ، &#= 65261; ﺑﺨﻠﻖ ﻭ ﺧﺎﻧﻘ&= #65166;ﻩ ﭘﻴﺮ ﺧﻮﺩ ﺑﺎﺯ&= #64404;ﺸﺖ،ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷﺪ ﭘﺴ&= #65198; ﺍﻟﻬﻰ ﭘﻴﺮ ﺧﻮ&= #65193;،ﻭﺍﮔﺮ ﺯﻥ ﺑﻮﺩ ﺩﺧﺘﺮ = ﺍﻟﻬﻰ ﭘﻴﺮ ﺍﺳﺖ. ﻭ ﺳﺎ= ;ﻟﮑﺎﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﺍﻣ&= #1617;ﻰ ﻣﻴﺸﻮﻧﺪ، ﭼﻮ= 5253; ﻣﺤﻤﺪ. ﺯﻳﺮﺍ ﺍ= ﻭﻡ ﻭ ﻫﻮﻡ ﻭ ﺳﻠﻮﻙ= ﺍﻟﻬﻰ ﮐﺮﺩه اﻧﺪ. ﻧﻪ &= #65165;ﻳﻨﮑﻪ ﺑﻴﺴﻮﺍﺩ ﺑﺎﺷ&#= 65256;ﺪ،ﮐﻪ ﺍﻣّﻰ ﺧﻮﺍﻧﺪ= 5257; ﺷﻮﻧﺪ. ﻭﺍﮔﺮ ﮐ= ﺎﻣﻞ ﺍﻟﻬی ﺰﻥ ﺑﻮﺩ &= #65165;ُﻡّ ﺍﻟﻤؤﻣﻨﻴﻦ ﺩ= 5197; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﻧﺪ ﮐﻪ ﺑﺎﺯ ﺍﻭﻡ ﻭ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻳﺎ ﺍﺳﺎﻣﻰ ﺧﺎ&= #65211;ﻰ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﻭ = ﭘﻴﺮ ﻳﺎ ﺧﺪﺍﻭﻧﺪ ﺑ&= #64381;ﻨﻴﻦ ﮐﺎﻣﻠﻰ ﻣﺮﺩ ﻳ&= #65166; ﺯﻥ ﻣﻴﺪﻫﺪ. ﻣﺎ= ﻧﻨﺪ ﻧﺎﻡ ﺍﻟﻬﻰ ﻣﻮ&= #65247;ﺎ ﻋﻠﻰّ،که ﻨﺎ᥼= 9; ﺍﻭﻟیه اﻭ ﺣﻴﺪﺭ ﺑﻮﺩ&#= 1607; ﺳﺖ. ﻭﻳﺎ ﺍمّ ﺴ&= #1614;ﻠَﻤﻪ،ﺯﻧﻰ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺑ&= #65262;ﻯ ﻟﻘﺐ ﺩﺍﺩﭼﻮﻥ &= #65165;ﻭﻡ ﮐﺮﺩﻩ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻩ &= #65165;ﺳﺖ. ﻭ ﻳﺎ ﺳﻠﻤﺎﻥ ﻓ= ﺎﺭﺳﻰ ﺑﻬﺮﻭﺯ،ﮐﻪ ﺳ= 5248;ﻤﺎﻥ ﺩﺭﺗﺴﻠﻴﻢ ﻟﻘ&#= 65168; ﮔﺮﻓﺖ. ﻭﻣﺮﺍﺳ&= #65250; ﺟﺸﻨﻬﺎ ﻭ ﻋﻴﺪ = ﻭﺯﻳﻨﺘﻰ ﮐﻪ ﺩﺭ ﺧﺎﻧﻘﺎ&= #65257; ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺑﺮﭘﺎ ﻣ&= #65268;ﮕﺮﺩﺩ. ﭼﻮﻥ ﺳﺎﻟﮑﻰ ﮐ&= #65258; ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺭﺳﻴﺪﻩ، ﺗﺎ ﺩ&#= 65267;ﮕﺮﺍﻥ ﺁﮔﺎﻩ ﺍﺯ ﮐﻤﺎ&= #65245; ﺍﻭ ﺷﻮﻧﺪ. ﻭﺣﺘ= ﻰ ﭘﻴﺮ ﺩﺭ ﻧﻤﺎﺯ = ﺟﻤﺎﻋﺖ ﺧﻮﺩ،ﭘﺸﺖ ﺳﺮ &#= 64380;ﻨﻴﻦ ﺗﺎﺯﻩ ﮐﺎﻣﻠﻰ &= #65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﺩ، ﮐﻪ &#= 65165;ﻋﺘﻘﺎﺩ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65166;ﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺟ&= #65248;ﺐﮐﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﺍﻟﺪﻳﻦ ﺍﻟﻬﻰ ﺑﻤﻌﻨﻰ &= #64344;ﺪﺭ ﻭﻣﺎﺩﺭ ﻧﻴﺴﺖ&#= 1548; ﺑﻠﮑﻪ ﺑﻤﻌﻨﻰ &= #65193;ﻭ ﻭﺍﻟﺪ، ﺑﺎ ﺩﻭ &= #64344;ﺪﺭ الهی ﺍﺳﺖ. ﻭ ﺍ= 5247;ﺒﺘﻪ ﻣﺮﺩﻯ ﺩﺭ ﻋﺮﻓ&= #65166;ﻥ ﻭﻭﻟﺎﻳﺖ ﺑﺨﺎ&#= 65219;ﺮ ﺭﻳﺶ ﻭﺳﺒﻴﻞ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺑﺨﺎﻃﺮ&#= 65251;ﺮﺩﺍﻧﮕﻰ ﻭ ﺍﺭﺍﺩﻩ ﻧﺸﺎ&= #65253; ﺧﻮﺩ ﺩﺭ ﺩﻭﺭﻩ = ﺳﻠﻮﻙ ﺑﻮﺩه که ﺒﺨﻠA= 238; ﺑﺎﺯﮔﺸﺘﻪ ﻭﻣ&#= 65198;ﻭٴﺖ ﻭﻣﺮﻭّﺕ ﻭ ﻗﻬ&#= 65198;ﻣﺎﻥ ﺑﻮﺩﻥ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻪ ﺍﺳﺖ. ﭘﻴﺎﻣﺒﺮ = ﺑﺪﻳﮕﺮﺍﻥ ﻣﮑﺮﺭﺍ ﮔﻔﺘﻪ &= #65165;ﺳﺖ، ﮐﻪ ﻣﻦ ﻭ ﻋﻠﻰّ = ﻭﺍﻟﺪﻳﻦ ﺷﻤﺎﻫﺴﺘﻴﻢ،A= 267;ﻌﻨﻰ ﻋﻠیّ ﭙﻴﺮ ﮐﺎ= 5251;ﻞ ﺣﺴﻴﻨﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺩﺭ ﺣﻴﺎﺕ ﭘﻴﺎ&= #65251;ﺒﺮ،ﻭ ﻣﺤﻤﺪ ﺑﻌﻨﻮﺍ&#= 65253; ﺍﻣﺎﻡ ﺯﻣﺎﻥ،= 5153;ﻥ ﺳﺎﻟﮑﺎﻥ ﺑﺎﺷ&#= 65194;. ﻭﭘس ﺍﺯ ﻭﻓﺎﺕ &= #64344;ﻴﺎﻣﺒﺮﻣﻮﻟA= 166; ﻋﻠﻰّ ﻣﻘﺎﻡ ﺍ&#= 65251;ﺎﻡ ﺯﻣﺎﻥ ﻭ ﻣﺠﻤﻮ&= #1593;ه هاﻯ سالک ﺍﻭ ᤨ= 0;ﺎﻣﻠﺎﻥ ﺩﻳﮕﺮ ﺑﻌﻨﻮﺍ&#= 65253; ﭘﻴﺮ ﺑﺎ ﻣﻘﺎﻡ<= /span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺣﺴﻴﻨﻰ ﺩ= ﺭ ﻣﺠﻤﻮﻋﻪ ﭘﻨﺞ &= #65175;ﻦ ﺁﻝ ﻋﺒﺎ ﻭ ﺍﻣﺎ= ﻡ ﺯﻣﺎﻥ ﺑﺎ ﻣﻘﺎ&= #65249; ﺣﺴﻨﻰ ﺍﺳﺖ. ﻭ ﺑ= ;ﻘﻴﻪ ﭘﻨﺞ ﺗﻦ ﻓﺎﻃﻤ&= #65264; ﻭﻣﺮﺗﻀﻮﻯ ﻭﻣ&#= 65212;ﻄﻔﻮﻯ ﺩﺭ ﺭؤﻳﺎ ﺷﻬﻮ&#= 65193; ﻣﻴﺸﻮﻧﺪ ﻫﻤﺎ&#= 65253; ﻃﻮﺭ ﮐﻪ ﻧﻮﺭ ﻗ= ﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺭؤﻳﺎﺋﻰ،ﻭ ﺩﺭ ﺍﺣﻮﺍﻟﻰ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ،ﻭﻧA= 258; ﺩﺭ ﺗﺠﺴّﻢ ﻭﺗ&#= 65184;ﺴّﺪ ﻣﺎﺩﻯ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺎﺯ ﺑﺮﺍﺩﺭﻯ ﺩﻭﮐ&#= 65166;ﻣﻞ ﺍﻟﻬﻰ ﻣﺎﺩﺍﻡ &= #65199;ﻧﺪﻩ ﻫﺴﺘﻨﺪ. ﻭ ﻫﺮﻳ= ﻚ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﻣﺸﻐﻮﻝ ﺍﺳﺖ. ﻭ= ﻳﺎ ﺑﮑﺎﺭﻫﺎﻯ ﺍﺧ&#= 65176;ﺼﺎﺻﻰ ﺧﻮﺩ ﺩﺭ ﺭﺍﻩ ﺧ= ﺪﺍﻭﻧﺪ ﻣﺸﻐﻮﻟﻨﺪ. ﻣﺎ&= #65193;ﺍﻡ ﮐﻪ ﺍﻳﻦ ﮐﺎﻣﻠ&= #65166;ﻥ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65255;ﻬﺎﺋﻰ ﻳﮑﺴﺎﻥ ﻫﺴﺘﻨ&#= 65194;،ﮐﺎﻣﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﺑﺎ ﭘ&= #65256;ﺞ ﺷﻬﻮﺩ ﻧﻮﺭ ﻣﺮ&= #65175;ﻀﻮﻯ ﻭﻋﺮﺵ ﻣﺼﻄﻔﻮ&#= 65263;،ﻭﮐﺎﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺑﺎﺷﺶ &= #65207;ﻬﻮﺩ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65261; ﻋﺮﺵ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻭ ﺩﻭﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺑﺎ ﻫﻔﺖ ﺷﻬﻮﺩ = ﻭﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺍﺭﺍ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﻭﻫﺮﻳﻚ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﮐﻪ ﺩﺍﺭﻧﺪ ﻣﻴ&= #65198;ﺳﺎﻧﻨﺪ. ﺑﺨﺼﻮﺹ ﺩﻭﮐﺎ&#= 65251;ﻠﻰ ﺍﻟﻬﻰ ﮐﻪ ﭘﻴﺮ = ﻭﺍﺣﺪﻯ ﺩﺍﺷته اﻧﺪ. ﻭ= 5165;ﻟﺒﺘﻪ ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳت هاﻯ ﺑﻌﺪﻯ ﺍﻟ= 5260;ﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻭﺷﺮﺍﻓﺖ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺍﺭﻧﺪ. ﻭﺑﻘﻮ&= #65245; ﻣﺤﻤﺪ ﮐﻪ ﺍﻭﻟ&= #65268;ﺎﻯ ﻭﻟﺎﻳﺖ ﺍﻭ ﺍﺯ = ﺃﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246; ﺃﻓﻀﻞ ﻭﺃﺷﺮف &#= 65262; ﺑﺮﺗﺮ ﻫﺴﺘﻨﺪ. = ﺩﺭ ﺷﻬﻮﺩ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #1605;ی ﺁﻧﻬﺎ،ﻭﺩﻳﮕA= 198; ﻧﻴﺮﻭﻫﺎﻯ ﺗﺼ&#= 65198;ﻑ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺍ= ﺧﺘﻴﺎﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ. ﺑﻨﻰ ﺍﺳﺮ= ﺍﺋﻴﻞ ﺗﻨﻬﺎ ﺑﻤﻌﻨﻰ &= #65267;ﻬﻮﺩﻳﺎﻥ ﻧﻴﺴﺖ،ﮐﻪ ﺁﻧ= 5166;ﻥ ﻧﻴﺰ ﺯﺭﺩﺷﺘﻰ &= #65193;ﺭ ﻭﻟﺎﻳﺖ ﻫﺴﺘﻨ&#= 65194;. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65153;ﻧﻬﺎ ﮐﻪ ﺍﺳﺮاء ﻭﻣ= 5228;ﺮﺍﺝ ﮐﺮﺩه اﻧﺪ. ﻫﺮ &= #64344;ﻴﺎﻣﺒﺮﻯ ﻭ ﮐﺎﻣﻠﺎﻥ ﺁﻧ&= #65166;ﻥ ﻧﻴﺰ ﻣﻌﺮﺍﺝ ﻭ&= #65165;ﺳﺮاء ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺳ= ﺮاء ﻣﺤﻤﺪ ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﺤﻤﺪﻯ،ﺗﺎ ﻋ= 5198;ﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﻣ= ﺴﻴﺢ ﻭ ﻗﺒﻞ ﺍﺯ او ﻧ&= #65194;ﺍﺷﺘﻨﺪ. ﻭﻟﺬﺍ ﺭﻭﺡ ﻣﺴ&= #65268;ﺢ ﺩﺭ ﺻﻮﺭﺕ ﻣﻮﻟ&= #65264; ﻋﻠﻰّ،ﭘس ﺍﺯ A= 207;ﺶ ﻗﺮﻥ ﻣﺘﻮﻟﺪ ﺷ&= #65194;،ﻭﺑﺎ ﭘﺪﺭ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #64400;ﻪ ﺍﻳﻨﻚ ﺩﺭ ﺗﺠﺴ&= #1617;ﺪ ﺍﻧﺴﺎﻧﻰ ﻣﺤﻤ&#= 65194; ﻣﺼﻄﻔﻰ ﻣﺘﻮﻟ&#= 65194; ﺷﺪﻩ ﺗﻮﺍﻧﺴﺖ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺪ. ﮐﻪ ﺯﺭﺩ= ﺷﺖ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﻣ&= #65204;ﻴﺤﻰ ﺧﻮﺩ، ﺑﺎﺯﺩﺭ &#= 65211;ﻮﺭﺕ ﺍﻧﺴﺎﻧﻰ ﺍﻣﺎ&#= 65249; ﺳﺠّﺎﺩ ﺑﻮﺩ ﮐ&#= 65258; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪ،ﻭﻫﻤﻪ ﺍﻳﻨﺎﻥ ﺩﺭ ﺭﺟ&= #65228;ﺖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻓﻮق ﺒﺸﺮ&= #65263; ﻫﻔت هزﺍﺭ ﺳﺎ= 04; ﺪﻳﮕﺮ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ،ﺩﺭﺗA= 204;ﻠﻴﻢ ﻭﺳﺮﺳﭙﺮﺩﮔی = 575;ﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺗﺎ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﻨ&= #65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻧﻰ &#= 65169;ﺮﺳﻨﺪ. ﮐﻪ ﻣﺤﻤﺪ ﺩﺭﺣ&= #65268;ﺎﺗﺶ ﻧﺮﺳﻴﺪ،ﻣﮕﺮ = 5169;ﻌﺮﺵ ﺍﻭ. ﺍﻧﺴﺎﻥ ﺑﺸ= ﺮﻯ ﺻﺪﻫﺎ ﺗﻮﻟﺪ ﺑ&= #65208;ﺮﻯ ﺑﺪﺍﺋﻰ ﺩﺍﺷﺘ&#= 65258;،ﻭﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻏﻴﺮ &= #64400;ﺎﻓﻰ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ،ﻣﮕﺮ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺩﻳﮕﺮ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﻭﮔﻴﺎﻫﺎﻥ،ﻭA= 193;ﺭﻫﻔﺖ ﺗﻮﻟﺪ ﺩﺭ ﻓﺼﻮ&= #65245; ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻫ&#= 65198; ﺷﺶ ﺍﻭﻟﻰ ﺍﻟﻌ&= #65200;ﻡ،ﺧﻮﺩ ﻧﻴﺰ ﺑﮑﻤﺎﻝ ﻭ = ﻣﻘﺎﻡ ﻧﺒﻮّﺕ ﻭ ﭘﻴﺎ&#= 65251;ﺒﺮﻯ ﺭﺳﻴﺪﻧﺪ،ﮐﻪ = 5175;ﻮﺍﻧﺴﺘﻨﺪ ﺑﺎ ﻣﺤﻤﺪ ﺑﻨﻮ&= #65197; ﻗﺎﺋﻢ ﻭ ﻋﺮﺵﺭ&= #65187;ﻤﺎﻥﺑﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﻋﺸﻖ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺎﺩﺭ= ;ﻯ ﺭﺍ ﺭﺍﺑطه اﻯ = 5227;ﻤﻴﻖ ﻭﻣﻘﺪّس ﺗﺮ ﺍ= 5199; ﺩﻳﮕﺮ ﻋﺸﻘﻬﺎ&#= 65263; ﻃﺒﻴﻌﻰ ﻭ ﻏﻴﺮ&= #65203;ﻠﻮﮐﻰ ﺑﺪﺍﻧﻴﻢ،ﻋﺸA= 240;ﻬﺎﻯ ﺑﺮﺍﺩﺭﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻣﻘﺎﻣﻰ ﮐﻤﺘﺮ&#= 1548;ﻭ ﺑﺮﺍﺩﺭﻯ ﺍﻟﻬ&#= 65264; ﮐﺎﻣﻠﺎﻥ ﻣﻘﺎ&#= 65251;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻋ&= #65208;ﻖ ﻣﺎﺩﺭﻯ ﺍﺳﺖ. ﺍ= ﺯ ﻟﺤﺎﻅ ﺭﺍﺑﻄﻪ &= #65259;ﺎﻯ ﻋﺎﻃﻔﻰ ﻭ ﺍﻋﺘ&= #65240;ﺎﺩﻯ ﻭ ﺷﻬﻮﺩﻯ ﺑﻴﻦ = ﺩﻭ ﻧﻔﺮ ﺍﺳﺖ، ﺯﻳ&#= 65198;ﺍ ﺩﻭ ﺑﺮﺍﺩﺭ ﺍﻟ&= #65260;ﻰ ﻳﮑﺴﺎﻥ ﺩﺭﻙ ﺍ&= #65259;ﻤﻴّﺖ ﺣﻴﺎﺗﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ = ﮐﺮﺩه اﻧﺪ ﻭ ﺑﮑﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺭﺳﻴﺪﻧﺪ. ﻟﺬﺍ = ﺍﺣﺘﺮﺍﻡ ﻭﻣﺤﺒﻮﺑﻴّﺖ = 5165;ﻟﻬﻰ ﺑﺒﺮﺍﺩﺭﻯ ﺍﻟ&#= 65260;ﻰ ﺩﻭﮐﺎﻣﻞ ﺑﻴﺸ&#= 65176;ﺮ ﺍﺳﺖ. ﻭﺩﺭ ﺑﺮﺍ= ﺩﺭﻯ ﻫﺎﻯ ﺟﺴﻤﺎﻧﻰ &= #65261; ﻗﺮﺍﺭ ﺩﺍﺩﻯ ﻭ&= #65251;ﺼﻠﺤﺘﻰ ﻭ ﺑﺎﺯﺍﺭﻯ ، ﺭ&= #65261;ﺍﺑﻂ ﻫﺮﮔﺰ ﻋﻤﻴﻖ ﻧ&= #65268;ﺴﺖ ﻭ ﻋﻤﺮ ﺩﺭﺍﺯﻯ = ﻧﺪﺍﺭﺩ،ﮐﻪ ﺭﺍﺑﻄﻪ ﺑﻴﻦ ﺩ&= #65261;ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻤﻴﺸﮕ&#= 65264; ﺍﺳﺖ ﻭﻧﻔﻌﻰ ﺑ&= #65198;ﺍﻯ ﺧﻮﺩ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﻨﺪ. ﻣﮕﺮ ﮐﻤﻚ ﺑﻬﻢ = ﺩﺭ ﺭﺍﻩ ﺍﻟﻬﻰ ﺧﻮ&= #65193;. ﺑﺮﺍﺩﺭﻯ ﺍﺯ ﺭ&= #65187;ﻢ ﻣﺎﺩﺭ ﺗﻨﻬﺎ ﺭ&= #65165;ﺑطه ای ﺍﺯ ﻧﻮﻉ ﺭﻭ&#= 65165;ﺑﻂ ﻓﺎﻣﻴﻠﻰ ﻭ ﻗﺒ&= #65268;ﻠﻬﺎﻯ ﻣﻴﺒﺎﺷﺪ. ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺑﺎ ﺍﺑﺮﺍﺯ ﻋﺸ&= #65238; ﺑﺮﺍﺩﺭﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺑﻴﻦ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﻣﻴﺘﻮﺍﻧﻨﺪ ﻗﺪﻣﻬﺎﻯ ﺳﺮﻳ&#= 65228;ﺘﺮ ﻭﻣﻬﻤﺘﺮﻯ ﺩﺭ&#= 64344;ﻴﺸﺮﻓﺖ ﺳﻠﻮﮐﻰ ﻭ ﺗﺤﻘ&= #65238; ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﺑﭙﺮﺩﺍﺯﻧﺪ،A= 261;ﻣﺸﻮﻕ ﻫﻤﺪﻳﮕﺮ ﺑﺎﺷ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﻫﻤﻴشه ﺘﺤﺮﻳA= 242; ﺍﺯ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5198;ﺧﻠﺎﻑ ﺣﺮﮐﺖ ﺳﻠﻮﮐﻰ &= #65211;ﺎﺣﺒﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﺗﻨﻬﺎ ﺩﺭ ﭼﻨﻴﻦ ﺑﺮﺍ&= #65193;ﺭﻯ ﻫﺎﻯ ﺍﻟﻬﻰ،ﺳ= 5166;ﻟﮑﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65268;ﺸﺘﺮ ﺩﺍﺭﻧﺪ. ﻭﺷﺎﻧ&= #1587; ﺗﺠﺪﻳﺪ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﻗﺒﻠﻰ، ﻭﻳﻚ ﺷ&#= 65260;ﻮﺩ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ،ﺗﻤﺎA= 251;ﻰ ﺷﻬﻮﺩﻫﺎﻯ ﭘﻨ&#= 65182; ﺗﻦ ﺧﻮﺩﺭﺍ،ﺩ= 5197; ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘ&#= 65256;ﺠﮕﺎﻧﻪ ﭘﻴﺶ ﺍﺯ ﻣﺤﻤﺪ = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﻭﺗﻨﻬﺎ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩﻫﺎﺋﻰ ﮐﻪ ﺩﺍﺷته اﻧA= 194;، ﺗﻨﻬﺎ ﺑﻴﻚ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﻣ&= #65268;ﺮﺳﻨﺪ. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﭘس ﺍﺯ ﭘﻨﺞ ﺷﻬ&= #65262;ﺩ ﭘﻨﺞ ﺗﻦ ﺑﻨﻮﺭ = ﻗﺎﺋﻢ،ﻭﺍﺣﺘA= 252;ﺎﻟﺎ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺣﺰﺍﺏ ﻗﺸﺮﻯ ﻭﻣﺬﺍﻫ&#= 65168; ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻭ = ﺩﺳﺘﺠﺎﺕ ﺳﻴﺎﺳﻰ ﻧﻴﺰ،= 5169;ﺮﺍﻯ ﺧﻮﺩ ﻋﻨﺎﻭﻳﻦ &= #65169;ﺮﺍﺑﺮﻯ ﻭﺧﻮﺍﻫﺮﻯ ﭼﻮ&#= 65253; ﺧﻮﺍﻫﺮﺍﻥ ﺣﺰ&#= 65167; ﺍﻟﻠﻪ ﺍﺧﺘﻴﺎ&#= 65197; ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐﻰ ﺍﻟﻬﻰ &= #65197;ﺍ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ. = ﭘس ﺑﺮﺍﺩﺭﻯ ﺁﻧﺎ&#= 65253; ﻧﻴﺰ ﻣﺼﻠﺤﺘﻰ &= #65261;ﺑﺎ ﺍﻭﻟﻴﻦ ﺍﺧﺘﻠ&#= 65166;ﻑ ﺳﻠﻴﻘﻪ ﻭﻣﻨﺎ&#= 65235;ﻊ ﺍﺯ ﻫﻢ ﮔﺴﻴﺨﺘ&= #65258; ﻣﻴﺸﻮﺩ. ﺣﺪّ ﺃ&= #64400;ثر ﺁﻧﺎﻥ ﭘﻴﺮﻭ ﻳ&= #65242; ﻭﻟﺎﻳﺖ ﻓﻘﻴﻪ &= #65153;ﺧﻮﻧﺪ ﻓﺎﺳﺪﻯ ﺬﻫﺒﻰ&#= 1548;ﻭ ﺑﻬﺮﻧﺎﻡ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻪ ﺑﺎﺷﺪ، ﺳﻨّﻰ = 5267;ﺎ ﺷﻴﻌی هستند، = ﮐﻪ ﻋﻤﻠﺎ ﺩﻳﻨﺪﺍ&#= 65197;ﻯ ﺁﻧﺎﻥ ﺑﺪﺩﻳﻨ&#= 65264; ﻭ ﺷﺮﻙ ﻣﻴﺒﺎﺷ&= #65194;. ﮔﺮﭼﻪ ﺍﻋﺘﻘﺎ&#= 65193; ﺑﺨﺪﺍ ﻭ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻳ= ﮕﺎﻧﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ &= #65197;ﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺑﺎﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺟﺮ&#= 65165; ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ .= ﺩﺭﻋﺸﻖ ﻣﺎﺩﺭﻯ ﺭﺍﺑﻄ&#= 65258; ﻭﻋﻠﺎﻗﻪ ﻳﻚ ﻃ&= #65198;ﻓﻪ ﺍﺳﺖ،ﻣﺎﺩﺭ ﺑ= 5220;ﻔﻞ ﻭﻟﻰ ﺩﺭ ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﺭﻓﺘﺎﺭﻯ ﺩﻭ ﻃ&= #65198;ﻓﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﮐ= ﻪ ﻗﺪﺭ ﺑﺮﺍﺩﺭﻯ &= #65267;ﮑﺪﻳﮕﺮ ﺭﺍ ﻣﻴﺪﺍﻧﻨﺪ. = ﻭﺑﺮﺍﻯ ﺧﺪﻣﺖ ﺑﻴﮑﺪﻳ&#= 64405;ﺮ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺁ&= #65197;ﺯﻭﻫﺎ ﻭ ﻫﺪﻓﻬﺎﻯ ﺧﻮ&= #65193; ﺑﺎﻫﻢ ﻣﺴﺎﺑﻘ&#= 65258; ﻣﻴﮕﺬﺍﺭﻧﺪ. ﻭ&= #65175;ﺒﺎﺩﻝ ﺍﻟﻬﺎﻣﺎﺕ ﻭﺍ&#= 65187;ﻮﺍﻝ ﺍﻟﻬﻰ. ﺟﻴﻦ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺑﺮﺍﺩ&= #65197;ﺍﻥ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭ&= #65193;. ﺯﻳﺮﺍ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧّﻰ ﻫﺮ ﮐﺎ&#= 65251;ﻠﻰ ﺍﻟﻬﻰ ﻳﻚ ﺭﻧﮓ = ﻭ ﺧﺎﺻﻴّﺘﻰ ﺩﺍ= 5197;ﺩ. ﻭﻟﺬﺍ ﻫﻤﺪﻳﮕ&#= 65198; ﺭﺍ ﺭﻭﺡ ﻭ ﻋﻄﺮ= ﻯ ﺗﺎﺯﻩ ﺑﻬﻢ ﻣﻴ&= #65194;ﻫﻨﺪ. ﮔﺮﭼﻪ ﻫﻤﻪ ﮐﺎ&= #65251;ﻠﺎﻥ ﺯﻧﺪﻩ ﻣﻘﺎﻡ ﭘ&= #65268;ﺎﻣﺒﺮﻯ ﻭﻟﺎﻳﺖ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ، ﻭﻟﻰ &#= 65259;ﻤﻴﺸﻪ ﻳﻚ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺯﻧﺪﻩ ﺑﺎﺷﺪ ﻭ&= #64344;س ﺍﺯ ﺁﻧﻬﺎ ﮐﺎﻣ&= #65248;ﺎﻥ ﺁﻥ ﻭﻟﺎﻳﺖ ﻭﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ،ﻋﻨﻮA= 165;ﻥ ﻭﻟﺎﻳﺖ ﺁﻥ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻡ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰ&= #1617; ﻭﺍﻣﺎﻣﺎﻥ ﺁﺷ&#= 64401;ﺎﺭ ﺩﺭ ﺯﻣﺎﻥ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺩ. ﻭ ﺳﭙس ﺍﻣﺎم ﺰ&#= 65251;ﺎﻥ ﻫﺮ ﺯﻣﺎﻥ ﺑﺮﺍ&= #65263; ﭼﻨﺪ ﺳﺎﻟک ﻮﭼ&#= 65256;ﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65240;ﺎﻡ ﺣﺴﻨﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺷ= ﻬﻮﺩ ﺩﻭم ﺴﺎﻟﮑﺎﻥ &#= 65169;ﺎ ﺁﻧﻬﺎ ﺭﻭﺑﺮﻭ &= #65251;ﻴﺸﻮﻧﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ ﻫﻤﻴﺸﻪ </span><span lang=3DFA style=3D'ms= o-bidi-language: FA'>۳۱۳ ﻭﻟﻰ ﺍﻟﻬ= ﻰ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253; ﻫﺴﺖ. ﮐﻪ ﻳﮑﻰ ﺍ= ;ﺯ ﺁﻧﻬﺎ ﺭﺍ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺴﺎﻟﮑﻰ ﻣﻌﺮ&#= 65235;ﻰ ﻣﻴﮑﻨﺪ ﻭﭼﻮﻥ &= #65259;ﺮﻳﻚ ﻭﻓﺎﺕ ﮐﻨﺪ ﻳﻚ = ﮐﺎﻣﻞ ﺗﺎﺯﻩ ﺑﺎﺯﮔ</span><sp= an lang=3DAR-SA>ﺸﺘﻪ ﺑﺨﻠﻖ A= 183;ﺎﻯ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﮕ&= #65268;ﺮﻧﺪ. <span style=3D'mso-spacerun:yes'> </span>ﺮﭼﻪ A= 165;ﻳﻦ ﺭﻗﻢ ﻧﻴﺰ ﺳﻤﺒ&= #65262;ﻟﻴﻚ ﻣﻴﺒﺎﺷﺪ . ﺩﺭ ﻋ= ;ﺸﻖ ﻣﺎﺩﺭﻯ ﻧﻴﺎﺯ &= #65235;ﻄﺮﻯ ﻣﺎﺩﺭ،ﻭ ﺑﺨﺼ= 5262;ﺹ ﻧﻴﺎﺯ ﺣﻴﺎﺗﻰ &= #65219;ﻔﻞ،ﻋﺎﻣﻞ ﻣﺤﮑﻢ ﮐﻨﻨﺪﻩ &= #65197;ﺍﺑﻄﻪ ﺩﻭ ﻃﺮﻑ ﺍﺳﺖ. ﻭ= ;ﻟﻰ ﺩﺭ ﻋﺸﻖ ﺑﺮﺍﺩ&= #65197;ﻯ ﻭﺍﻟﻬﻰ،ﺍﻳﻦ = 5197;ﺍﺑﻄﻪ ﻓﻄﺮﻯ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ. ﺑﻠﮑﻪ ﻋﻘﻠﻰ ﻭ&= #65193;ﺍﻭﻃﻠﺒﺎﻧﻪ ﺍﺳﺖ. ﻭﻳﺎ ﺩﺭ ﺑ= ;ﺮﺍﺩﺭﻫﺎﻯ ﺑﺎﺯﺍﺭﻯ ﺭﻭﺍ&#= 65217; ﻗﺮﺍﺭ ﺩﺍﺩﻯ ﻭ&= #65251;ﺼﻠﺤﺘﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65165;ﻳﻦ ﺭﺍﺑﻄﻪ ﻓﺎﺑﻞ &= #65199;ﻭﺍﻝ ﺍﺳﺖ. ﻭ ﭼﻮﻥ ﺩﻭ= ; ﻃﻔﻞ ﻳﺎ ﺑﻴﺸﺘﺮ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﭘﺴﺮ ﻳﺎ ﺩﺧﺘﺮ = ﺩﺭﻳﻚ ﻣﺤﻴﻂ ﺧﺎﻧﻮﺍ&#= 65193;ﮔﻰ ﺭﺷﺪ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﻭﺍﺯ ﻋﺸﻖ ﻣﺎﺩﺭﻯ ﻣ&= #65208;ﺘﺮﻙ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻫ&#= 65204;ﺘﻨﺪ،ﻳﮑﺴﺎ᥽= 5;ﻰ ﺑﻴﻦ ﺧﻮﺩ ﺍﺣﺴ&= #65166;س ﻣﻴﮑﻨﻨﺪ،ﻭ ﺑ= 5212;ﻮﺭﺕ ﻋﺎﺩﺕ ﺟﺎﺭﻯ،= 5153;ﻧﻬﺎﺭﺍﺑﻄﻪ ﺑﺮﺍﺩﺭﻯ و خواهری ﻣﻴﻴﺎ= ﺑﻨﺪ. ﻭﻟﻰ ﺑﺴﻴﺎﺭ ﺳ&= #65204;ﺖ ﺍﺳﺖ،ﮐﻪ ﺗﻀﺎ= 5193; ﻣﻨﺎﻓﻊ ﻭﻋﻠﺎ&#= 65239;ﻪ ﻫﺎ،ﻣﺎﻧﻨﺪ ﺗ= 5236;ﺎﻭﺕ ﺩﺭ ﻣﻴﺮﺍث ﻭﺍ&#= 65247;ﺪﻳﻦ ﺁﻧﻬﺎ ﺭﺍ ﺑﺠﻨ&= #64403; ﻫﻢ ﻣﻰ ﮐﺸﺎﻧﺪ.= ﻣﮕﺮ ﺩﻭ ﺑﺮﺍﺩﺭ ﺟﺴ&= #65252;ﺎﻧﻰ،ﮐﻪ ﺑﺮﺍﺩﺭﻯ ﺍﻟﻬ&#= 65264; ﻭﺳﻠﻮﮐﻰ ﻧﻴﺰ &= #64344;ﻴﺪﺍ ﮐﻨﻨﺪ. ﺧﻮﺩﺧﻮ&= #65165;ﻫﻰ ﻫﺎﻯ ﻓﺮﺩﻯ،ﻫ= 5252;ﻴﺸﻪ ﺩﺷﻤﻦ ﻫﺮﮔﻮﻧ&#= 65258; ﺍﺗّﺤﺎﺩ ﻣﻌﻨ= 5262;ﻯ ﻭ ﺭﻭﺍﻧﻰ ﺑﻴﻦ = ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺩ&= #65197; ﺑﺮﺍﺩﺭﺍﻥ ﻳﻚ &= #65191;ﺎﻧﻮﺍﺩﻩ ﻣﻄﺮﺡ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺍﻃﻔﺎﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺘﻌﺪﺩ ﺍﺯ ﻳﻚ ﻭﺍﻟﺪﻳ&= #65254; ﺩﺍﺭﺍﻯ ﺷﺨﺼﻴ&#= 1617;ﺘﻬﺎﻯ ﺭﻭﺣﻰ ﻭﻓﮑﺮﻯ &= #65251;ﺨﺘﻠﻒ ﻫﺴﺘﻨﺪ. ﻭﻧﺘﻴ&= #65184;ﻪ ﺗﻔﺎﻭﺕ ﺁﻧﻬﺎ &= #65193;ﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﮑﺎﻣﻠﺎ&= #1578; ﺘﻮﻟﺪﺍت ﭙﻴﺸ= 5268;ن ﺁﻧﻬﺎﺍﺳﺖ. ﻫﺮ = ﺟﻨﻴﻦ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ = ﺭﺍﺑﻄﻪ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65155;ﺯﻟﻰ ﺧﻮﺩ ﺩﺍﺭﺩ. ﺑﺨ= ﺼﻮﺹ ﺩﺭﺗﻮﻟﺪ ﭘﻴﺸ&#= 65268;ﻦ،ﮐﻪ ﺩﺭ ﭼﻪ ﻣﻘﺎﻡ ﺷ= ﻬﻮﺩﻯ ﻭﮐﻤﺎﻝ ﺭﺳﻴﺪ&#= 65257;،ﮐﻪ ﺍﻳﻨﻚ ﺩﺭﺑﺮﺍ&#= 65193;ﺭﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺸ&= #65176;ﺮﻙ،ﻭﻟﻰ ﻣﺘﻔﺎﻭﺕ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑ= ﺮﺍﺩﺭﺍﻥ ﺍﻟﻬﻰ ﻭﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ، ﺍﮐﻨﻮﻥ ﺩﺭ ﻳﻚ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ = ﻣﺸﺘﺮﻙ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﺑﺎﺯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺩ&#= 65197;ﺩﺭﺟﻪ ﺗﺰﮐیه هاﻯ ﺭʌ= 61;ﺍﻧﻰ ﺩﺍﺭﻧﺪ. ﭘس ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎی کمّی ﺑﺮﺍﺑﺮ ʌ= 59;ﺴﺘﻨﺪ، ﻭﻟﻰ ﺩﺭ ﮐﻤﺎﻟ&= #65166;ﺕ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻭﮐﻴﻔﻴّﺖ ﻣﺮ= 5165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺁﻧﺎﻥ &= #65235;ﺮﻕ ﻣﻴﮑﻨﺪ. ﻭﻟﺬﺍ = ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺟﻌﺖ ﻧﻮﻉ A= 235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5166;ﺯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺩ&#= 65197; ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺍﮐﻨﻮﻥ ﮐﻪ ﺑ= ﺨﻠﻖ ﺑﺎﺯﮔﺸته اﻧʋ= 94;، ﺍﺯ ﻣﺮﺍﺗﺐ ﻣﺘ&= #65236;ﺎﻭﺕ ﺍﻟﻬﻰ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧّﻰ ﺩﺍﺭﻧ= 5194;. ﭘس ﺣﮑﻤﺘﻬﺎﻯ &#= 65227;ﻘﻠﻰ ﺁﻧﻬﺎ ﺑﺎﻫﻢ ﻓ&= #65198;ﻕ ﻣﻴﮑﻨﺪ،ﻭ ﻃﺒ= 5240;ﺎﺕ ﺳﺎﻟﮑﺎن ﺁﻧﻬ= 5166;ﻧﻴﺰﻫﺮﻳﻚﺑᥴ= 6;ﺩﻳﮕﺮﻯﻣﺘﻔﺎ&= #65261;ﺕﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻳﮑﻰ ﺍ&#= 65199; ﻣﻮﺍﺭﺩ ﺍﺧﻮﺕ &= #65261; ﺑﺮﺍﺩﺭﻯ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻴﻦ ﭘﻴﺮﻭﺍﻥ ﻗﺸﺮ&#= 65263; ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65165;ﺳﺖ ﮐﻪ ﺣﻘﻴﻘﺖ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ &= #65251;ﺰﻳﺪ ﺗﻌﺼّﺐ ﮔﺮﻭﻫ= 5264; ﻭﺣﺰﺑﻰ ﻭ ﻗﺒﻴ&= #1604;ه اﻯ ﻭ ﺑﺪﺍﺋﻰ ﺩ&= #65165;ﺭﻧﺪ ﻭﻟﺬﺍ ﺩﻭ ﻣﺬﻫ&= #65168; ﻳﻚ ﺩﻳﻦ ﻫﻤﺪﻳ&= #64405;ﺮ ﺭﺍ ﮐﺸﺘﺎﺭ ﻭﺗ&= #64401;ﻔﻴﺮ ﻣﻴﮑﻨﻨﺪ. ﻳﺎ ﺣ= ﺪّ ﺃﻗﻞ ﻧﺠس ﻭﻣﻮ&#= 65197;ﺩ ﻧﻔﺮﺕ ﻗﺮﺍﺭ ﻣ&= #65268;ﺪﻫﻨﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65198; ﺩﻭ ﻣﺬﻫﺐ ﻣﺸﺮ&= #65241; ﻭ ﻧﺠس ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻟﺎﻳﺘﻬﺎ ʌ= 51;ﻴﺒﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺩﻭ ﺣﺰﺏ = ﺑﺮﻫﺒﺮﻯ ﺩﻭ ﺁﺧﻮﻧﺪ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﺩﺭﺳﺖ ﺷﺒﻴﻪ ﺩ&= #65261; ﺭﻫﺒﺮ ﺳﻴﺎﺳﻰ &= #65261; ﺣﺰﺑﻰ،ﻭ ﻳﺎ ﺩ&#= 65261; ثزﻭﺗﻤﻨﺪﻯ ﮐA= 258; ﺩﺭ ﻳﻚ ﻃﻤﻊ ﻫﺴ= ﺘﻨﺪ. ﮐﻪ ﻳﺎ ﻣﻮﻗّﺘ&#= 65264; ﺑﺮﺍﺩﺭﻯ ﻭﻫﻤ&#= 64401;ﺎﺭﻯ ﺩﺍﺭﻧﺪ،ﻭﻳﺎ = 5169;ﻀﺮﺭ ﺩﻳﮕﺮﻯ ﺍﻗﺪﺍ&#= 65249; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65187;ﺘﻰ ﺗﻀﺎﺩ ﻭﺍﺧﺘﻠ&#= 65166;ﻑ ﺍﻓﺮﺍﺩ ﮔﺮﻭﻩ &= #65191;ﻮﺩ، ﺳﻴﺎﺳﺘﻰ ﺑﺮﺍ&#= 65263; ﺧﻔﻆ ﻗﺪﺭﺕ ﮔﺮ&= #65261;ﻩ ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﺪﺍ= ;ﻧﻨﺪ. ﺑﺨﺼﻮﺹ ﺭﻫﺒﺮ&#= 65165;ﻥ ﺳﻴﺎﺳﻰ، ﭘس ﺑ= 5198;ﺍﺩﺭﻯ ﻫﺎﻯ ﻗﺮﺍﺭ ﺩﺍ&= #65193;ﻯ ﺗﺤﻤﻴﻠﻰ ﻭ ﺍﺟ&= #65170;ﺎﺭﻯ ﺍﺳﺖ ﻭﺩﻭﺍﻣﻰ &= #65255;ﺪﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺃث&= #1585;ﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺍﻧﺴﺎﻥ ﻭ ﺍﺯ ﻧ= ﻈﺮ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻭ ﺑﺎﻟﻌﮑس ﺑﺎ&#= 65227;ث ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ &= #65261; ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263; ﻫﺮ ﺩﻭ ﻃﺮﻑ ﻣﺘ= ﻨﺎﺯﻉ ﻣﻴﺸﻮﺩ. ﻭﺁﻟﻮ&= #65193;ﮔﻰ ﺭﻭﺍﻥ ﻭ ﺍﺗﻠﺎ&= #65233; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﺳﺮﻳﻌ&#= 65176;ﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﭘ&= #1587; ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ = ﺁﻳﻨﺪﻩ ﺑﺎ ﺳﺮﻣﺎﻳﻪ ﮐ&= #65252;ﺘﺮﻯ،ﺍﺯ ﺑﻘﻴﻪ ﮐﺮﺍﻣﺎ&#= 65173; ﺣﻴﺎﺗﻰ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ، ﺗﺎ ﺑﺎﺗ&#= 64401;ﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺩﻳﮕﺮ &= #65187;ﻴﻮﺍﻧﺎﺕ،ﺑʋ= 66;ﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65193;ﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺑﺴ&#= 65268;ﺎﺭ ﺩﺭﺍﺯﻯ ﻣﺠﺪﺩ&#= 65165; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;،ﮐﻪ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﺑﺮﺍﺩﺭﻯ ﺻﺤﺒ&#= 65174; ﻣﻴﺸﻮﺩ،ﮐﻪ ﺳ= 5236;ﺎﺭﺵ ﻣﺴﻴﺢ ﻭﺍﻭﻟﻴ&#= 65166;ﻯ ﻣﺴﻴﺤﻰ ﺍﺳﺖ. ﻭ= ﻟﻰ ﻣﻨﻈﻮﺭ ﺑﺮﺍﺩ&#= 65197;ﻯ ﻣﺴﻴﺤﻴﺖ ﺩﺭ ﺍ&= #65203;ﻢ،ﻭﻟﻰ ﺑﻰ ﻣﺴﻤّﻰ ﻭ ﺑ&= #65264; ﻣﺤﺘﻮﺍﻯ ﺳﻠﻮ&#= 64400;ﻰ نیست. ﭼﻪ ﺭﺳﺪ = 4400;ﻪ ﺑﺮﺍﺩﺭﻯ ﺍﻟﻬ&#= 65264; ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﮐﺎﻣﻠﺎﻥ ﻣﺤ&#= 65204;ﻮﺏ ﮔﺮﺩﺩ. ﻫﻤﻴﻦ ﺷ= ﻌﺎﺭﻫﺎﻯ ﺍﺧﻮﺕ ﺩﺭ ﺗﻤﺎ&= #65249; ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭﺩ= ﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65261; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻏﻴﺮ ﺳﻠﻮﮐʌ= 64; ﻧﻴﺰ،ﻣﺼﻠﺤﺘ= ﻰ ﺍﺯ ﺑﺮﺍﺩﺭﻯ ﺍ&= #65267;ﻤﺎﻧﻰ ﻧﻴﺰ ﺻﺤﺒﺖ ﻣﻴ&= #65208;ﻮﺩ ﮐﻪ ﺑﺮﺍﺩﺭﻯ ﺍ&= #65267;ﻤﺎﻧﻰ ﻭ ﺍﻟﻬﻰ،ﺗﻨﻬ= 5166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﮐﻪ ﺍﻳﻤﺎ= ﻥ ﻧﻈﺮﻯ ﻭﻋﻤﻠﻰ &= #65193;ﺭ ﺍﻭﻡ ﻭﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺳﺖ،ﺗﺎ ﮐﺎﻣ= 5246; ﺍﻣّﻰ ﮔﺮﺩﻧﺪ &#= 65261;ﻣؤﻣﻦ ﺧﻮﺍﻧﺪﻩ ﺷﻮﻧ&#= 65194; ﻭ ﺑﺎ ﺍﻳﻤﺎﻥ . ᥵= 5;ﻤﺎﻡ ﻓﻠﺎﺳﻔﻪ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭﺭﻭﺍﻥ ﺷﻨﺎﺳ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ،ﺍ= 5199; ﺑﺮﺍﺩﺭﻯ ﻭ ﻋﺸ&= #65238; ﺁﻥ، ﺗﻨﻬﺎ ﺩﺭ &= #65169;ﺎﺭﻩ ﺑﺮﺍﺩﺭﻯ ﺧﺎﻧ&#= 65262;ﺍﺩﮔﻰ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;، ﮐﻪ ﻳﻚ ﻣﺴﺄﻟﻪ = ﺗﺮﺑﻴﺘﻰ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳ&#= 65174;. ﻭ ﺗﺎ ﺭﺳﻴﺪﻥ ﻃ= ﻔﻞ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﻭﮐﻤﺎﻝ ﺭﺷﺪ ﺟ&= #65204;ﻤﻰ ﻭﺫﻫﻨﻰ،ﻗﺎﺑA= 246; ﺑﺤث ﻭ ﺑﺮﺭﺳﻰ &= #65259;ﺴﺖ. ﻭﻟﻰ ﭘس ﺍﺯ ﺑﻠ&= #65262;ﻍ ﻋﻘﻠﻰ، ﻫﺮ ﻳﻚ &= #65165;ﺯ ﺟﻮﺍﻧﺎﻥ ﺑﺪﻧ&#= 65170;ﺎﻝ ﻣﻨﺎﻓﻊ ﻣﺎﺩﻯ&#= 1548;ﻭ ﻳﺎ ﺗﺤﻘﻖ ﺁﺭﺯ&= #65261;ﻫﺎ،ﻭ ﻳﺎ ﺍﺻﻮﻝ ﻋﻘﻠ&= #65264; ﺑﺎﻟﺎﺗﺮ می ﺮ= 5261;ﻧﺪ. ﮐﻪ ﺣﺘﻰ ﻳﮑﻰ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺴﻠﻮﻙ ﺍﻟʌ= 60;ﻰ ﻭ ﻳﮑﻰ ﻣﺨﺎﻟﻒ = ﻭﻟﺎﻳﺖ ﻭﻫﺪﻑ ﺍﻟﻬﻰ ﻣ&= #65268;ﺸﻮﺩ. ﺑﺮﺍﺩﺭﻯ ﻣؤﻣ= 5254; ﻭ ﺑﺮﺍﺩﺭﻯ ﮐﻤ&= #65262;ﻧﻴﺴﺖ ﻭﻣﺸﺮﻙ،ﻭ ﻳﺎ &#= 65187;ﺪّ ﺃﻗﻞ ﺑﺮﺍﺩﺭﻯ &= #65203;ﻴﺎﺳﻰ ﻭﺍﻳﺪﺋﻮﻟﻮﮊ= 5267;ﮑﻰ ﺧﻮﺵ ﻧﺎﻡ،ﭼﻮ= 5253; <span style=3D'mso-spacerun:yes'> </span>ﺍﻧﺴʋ= 66;ﻧﻴّﺖ ﻭ ﺑﺸﺮﻳّﺖ که = 5235;ﮑﺮ ﻣﻴﮑﻨﻨﺪ. ﻭﭼﻮ&= #65253; ﺧﺎﻧﻮﺍﺩﻩ ﻭﺳ&#= 65220;ﺢ ﺗﺮﺑﻴﺖ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻭ ﻋﻘﻞ ﻭﺍﻟﺪﻳ&= #65254; ﻭ ﻣﺮﺑّﻴﺎﻥ ﻣ&#= 65176;ﻔﺎﻭﺕ ﺍﺳﺖ،ﭘس ﺍﻃﻔA= 166;ﻝ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎ &= #65255;ﻴﺰ ﺷﺨﺼﻴّﺖ ﻣﺘﻔ= 5166;ﻭﺕ ﺩﺭ ﺗﺮﺑﻴﻦ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﺣﺘﻤﺎﻟﺎ ﺍ&= #65267;ﻤﺎﻧﻰ ﻫﺴﺘﻨﺪ. ﭼﻪ ﺭﺳ= ﺪ ﮐﻪ ﺍﻓﺮﺍﺩ ﻳﻚ = ﺧﺎﻧﻮﺍﺩﻩ ﻭﺍﺣﺪﻯ، ﺗﻔﺎ= 5261;ﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﺩ&= #65165;ﺭﻧﺪ. ﺯﻳﺮﺍ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺃﺯﻟﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻭﮐﻤﺎﻟﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺁﻧﻬﺎ &= #65169;ﺎﻫﻢ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻓﻠﺎﺳﻔﻪ = ﻭﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻭﻣﺘ&#= 65236;ﮑّﺮﻳﻦ،ﺗﻨﻬ= ;ﺎ ﺩﺭ ﺑﺎﺭﻩ ﺑﺮﺭ&= #65203;ﻰ ﻋﻠﻤﻰ ﻭﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﺠﺮﺑﻪ ﺧﻮﺩ = ﺩﺭ ﺑﺎﺭﻩ ﺍﻃﻔﺎﻝ &= #65261; ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎ&#= 1548;ﻣﻴﺘﻮﺍﻧﻨﺪ ﺭﻳﺸﻪ ﻳﺎﺑﻰ ﻭ = ﻳﺎ ﺍﺣﺘﻤﺎﻟﺎ ﭘﻴ&#= 65208;ﻨﻬﺎﺩﺍﺕ ﺍﺻﻠﺎﺣﻰ ﺑﺪﻫ&#= 65256;ﺪ. ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﺩ= ﺭﺳﺖ ﺑﺎﺷﺪ ﻭﻟﻰ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﺑﺎﻟﻎ &= #65207;ﺪﻩ ﻋﻘﻠﻰ ﻭ ﻃﺎﻟﺐ = ﺍﺳﺘﺪﻟﺎﻝ ﺑﺮﺍﻯ ﻧﻮﻉ ﺯﻧ&= #65194;ﮔﻰ ﺧﻮﺩ،ﺗﻤﺎﻡ ﻣ= 5220;ﺎﻟﻌﺎﺕ ﻣﺘﻔﮑّﺮﻳﻦ ﻭ= 5165;ﺭﺩ ﻧﻴﺴﺖ. ﻭ ﺭﻭﺍﻥ= ﮐﺎﻭﺍﻥ ﺗﻨﻬﺎ ﺩﺭ ﺑﺎﺭ&= #65257; ﺍﻓﺮﺍﺩ ﺑﺎﻟﻎ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺳﻦ ﻭﺳﺎA= 245;،ﻭﻟﻰ ﻧﺎ ﺑﺎﻟﻎ ﺩﺭ ﻋ= ﻘﻞ ﻭ ﻳﺎ ﺩﺍﺭﺍﻯ ﻣ= ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺣقّ ﻤ= 5228;ﺎﻟﺠﻪ ﻭ ﺭﺳﻴﺪﮔﻰ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺍﻟّﺎ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﺳﺎﻟﻢ ﻭﺑﺎﻟﻎ &= #65261;ﻧﻮﺭﻣﺎﻝ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﭘﺎﮐﺴﺎﺯﻯ ﺑﻴ&#= 65208;ﺘﺮ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﺁﻧﻬﺎ ﮐﻨﻨﺪ. ﮐ= ﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ،ﺩﺭﺟﻪ ﺍﻳﺪﺁﻝ ﺩﺭ ﮐﻤ&= #65166;ﻝ،ﻭ ﺷﺒﻴﻪ ﺍﻟﮕﻮﻯ &= #64400;ﻤﺎﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺧﻮﺩ،ﺩﺭ ﺭﻭﺡ &#= 65165;ﻟﻘﺪس ﺑﺮﺳﻨﺪ . ﻭﺍﺯ ﻧ= ;ﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﻧﺠ&= #65166;ﺕ ﻳﺎﺑﻨﺪ . ﻭﻣﺎﻧ= ﻴﺰ ﺑﻴﺸﺘﺮ ﻗﺼﺪ ﺑ&= #65188;ث ﺩﺭ ﺑﺮﺍﺩﺭﻯ ﺍ&= #65267;ﻤﺎﻧﻰ ﻭ ﺳﻠﻮﮐﻰ ﺩﺍﺭ&= #65267;ﻢ ﻭﻧﻪ ﺑﺮﺍﺩﺭﻯ &= #65183;ﺴﻤﺎﻧﻰ، ﭼﻪ ﺭﺳﺪ ﺑﺒﺮﺍ&= #65193;ﺭﻯ ﻗﺮﺍﺭﺩﺍﺩﻯ ﻭ &= #65251;ﺼﻠﺤﺘﻰ ﻭﺑﺎﺯﺍﺭﻯ ﻭ ﺍ&= #65267;ﺪﺋﻮﻟﻮﮊﻳﮑA= 264; ﺣﺰﺑﻰ ﻭﺩﻳﮕﺮ &= #65251;ﺘﻌﺼّﺒﻴﻦ . <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﭼﻮﻥ ﺍ&#= 65255;ﺴﺎﻧﻬﺎ ﺩﺭ ﻳﻚ ﺧﺎﻧﻮﺍ&= #65193;ﻩ،ﻭ ﻳﺎ ﺩﺭ ﻳﻚ ﺟﺎﻣ= ﻌﻪ ﮐﻮﭼﻚ ﻗﺒﻴﻠﻬ&#= 65166;ﻯ ﻭ ﺷﻬﺮﻯ ﺗﺠﺎﺭ&= #65167; ﺍﺟﺘﻤﺎﻋﻰ ﻣﺸ&#= 65176;ﺮﻙ ﺩﺍﺭﻧﺪ،ﻭ ﭘس = 5165;ﺯ ﺗﻤﺮﻳﻦ ﻭ ﺗثب= 740;ت ﺻﻔﺎﺖ ﻭ ﻋﺎﺩﺍ&= #65173; ﻣﺸﺘﺮﻙ ﺁﻧﮕﺎ&#= 65257; ﺑﻴﻚ ﺩﺭﺟﻪ ﺍﺯ = ﻭﺣﺪﺕ ﻭ ﺷﺒﺎﻫﺖ ﻓﮑﺮ&= #65263; ﻭ ﺍﺧﻠﺎﻗﻰ ﻣﻴ&= #65198;ﺳﻨﺪ ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ س&= #1591;ح ﻣﺸﺘﺮﻙ ﻋﻘﻠﻰ &= #65261; ﺍﺧﻠﺎﻗی ﺠﺎﻣ= 5228;ﻪ ﻣﻴﻨﺎﻣﻴﻢ ﮐﻪ &= #65169;ﺮﺍﻯ ﺭﺷﺪ ﺳﺮﻳﻌﺘﺮ &= #65219;ﻔﻞ ﺩﺭ ﺫﻫﻦ ﻭ ﺟﺴﻢ= ﻣﻔﻴﺪ ﺍﺳﺖ. ﻣﮕﺮ ﻭﻗﺘ= ﻰ ﮐﻪ ﻫﺮ ﻳﻚ ﺑﻔﮑ= ﺮ ﺧﺮﻭﺝ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺯ= ; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﮔﺮ&= #65193;ﺩ ﻭﻗﺘﻰ ﮐﻪ ﺍﺻﻮ&= #65245; ﻋﻘﻠﻰ ﻣﺘﻔﺎﻭ&#= 65173; ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194; ﻭ ﺑﻨﻈﺮ ﺧﻮﺩ ﺁ= ﻧﻬﺎﺭﺍ ﺩﺭﺳﺖ ﺗﺮ ﺑﺮﺍ&= #65263; ﭘﻴﺮﻭﻯ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ &= #65251;ﻨﺠﺮ ﺑﺮﺳﻴﺪﻥ ﺑﺮﺧ&#= 65264; ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﮐﻪ ﺍﺳﺘﻌﺪﺍﺩ &= #64394;ﻧﺘﻴﻚﺭﻭﺣﻰ ﺑﻴﺸﺘﺮﻯ ﻭﺗﮑ&#= 65166;ﻣﻠﺎﺕ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺑﻴﺸﺘﺮ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮﻩ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭ&#= 65255;ﺪ، ﺁﻧﮕﺎﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﺒﻘﺖ ﺷﺨﺺ ﺩﺭ ﻣﺴﺎﺑ&= #65240;ﻪ ﺭﺷﺪ ﺭﻭﺣﻰ ﻭﻋ&= #65240;ﻠﻰ ﺑﺎ ﺯﻣﺎﻥ ﻭﺑﺎ = ﻣﻘﺎﻡ ﺟﺎﻣﻌﻪﺧﻮﺩ ﭘ&#= 65268;ﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65267;ﻦ ﺳﺮﻋﺘﻬﺎ ﺑﻨﺤ&#= 65262;ﻯ ﺍﺳﺖ ﮐﻪ ﮔﺎﻫﻰ = ﺑﺠﺎی ﺭﻫﺮﻭﻯ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺑﺎﻧﺪ&= #65165;ﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻳ&= #65194;ﺍﺗﺮﻧﺪ ﻭ ﺑﺮﺧﻰ ﻫﺮ ﺷﺒ= ﻰ ﺑﺎﻧﺪﺍﺯﻩ ﭼﻨ&#= 65194; ﺷﺐ ﺩﻳﮕﺮﺍﻥ،= 5261; ﮔﺎﻫﻰ ﭼﻨﺪ ﻣﺎ&= #65257; ﻭ ﺣﺘﻰﺻﺪﺳﺎﻝ &= #65175;ﮑﺎﻣﻞ ﻣﻴﻴﺎﺑﺪ ﮐﻪ ﺑ&= #65194;ﺭﺟﻪ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ &= #65251;ﻴﺮﺳﻨﺪ. ﺯﻳﺮﺍ ﺻﺪ ﺳﺎﻝ = ﻫﺰﺍﺭ ﻣﺎﻩ ﻭ ﻳﻚ ﻋﻤﺮ= ﺑﺸﺮﻯ ﺍﺳﺖ ﮐﻪﺑﺮﺍﻯ&#= 65259;ﺮﺷﻬﻮﺩﻭﻣﻘʋ= 66;ﻡﺍﻟﻬﻰﺗﺎﺯه&= #1575;ﻯﻟﺎﺯﻡﻣﻴﺒʋ= 66;ﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺍﻧﺴﺎﻧﻬﺎﻯ ﻳﻚ ﺟﺎﻣﻌﻪ،ﮐ= 5258; ﺩﺍﺭﺍﻯ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﺭﺍﻳﺞ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ،ﺑﺮﺧﻰ ﺍﺯ ﻣﺮﺯ ﻭ ﺳﻄﺢ= ﻋﻘﻞ ﺟﻤﻌﻰ ﮔﺬﺷﺘﻪ&#= 1548;ﻓﺎﺻله اﻯ ﺭﻭﺍﻧﻰ ﻭ ﻧ&= #65236;ﺴﺎﻧﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;. ﮐﻪ ﻫﺮ ﻳﻚ ﻋﻘﺪ= ﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻓ&= #65212;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺳﺎﻟ= ﮑﺎﻥ ﺗﻨﻬﺎ ﺑﺎ ﻫﻤﺪ&= #65267;ﮕﺮ ﺗﻮﺍﺻﻞ ﻭﺍﺭﺗ&#= 65170;ﺎﻁ ﺑﺮﺍﺩﺭﻯ ﺳﻠﻮ&#= 64400;ﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;. ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺑ= ﻴﻦ ﺭﺍﺑﻄﻪ ﺩﻭ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ. ﮔﺮﭼﻪ ﺁ= ﻧﻬﺎ ﺩﺭ ﺩﻭ ﻣﮑﺘﺐ ﺳ= ﻠﻮﮐﻰ ﻭ ﺣﺘﻰ ﺩﻭ ﺩﻳﻦ= ﻭ ﻃﺮﻳﻘﺖ ﺑﺎﺷﻨ&#= 65194;،ﺑﺎﺯ ﺑﺎﻫﻢ ﺗﻘﺮّﺏ و قرابت ﺩﺍﺭﻧ= ;ﺪ. ﺯﻳﺮﺍ ﺑﻤﻘﺎﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭﻟﻰ ﻧﺰﺩﻳﮑﺘ&#= 65198; ﺑﻬم هستند. ﺍ᥷= 7;ﺗﺒﺎﻁ ﺩﻭ ﺳﺎﻟﻚ ﺑﺎﻫ&= #65250;،ﺑﺨﺼﻮص ﺴﺎﻟﻚ ﺑﺎ ﭘﻴﺮ&= #65165;ﻟﻬﻰ ﺧﻮﺩ،ﻭﺑﺎ ﺩﻳ= 4405;ﺮ ﮐﺎﻣﻠﺎﻥ ﻣﮑﺘ&#= 65168; ﺳﻠﻮﮐﻰ ﻭ ﺧﺎﻧ&= #65240;ﺎﻩ ﺧﻮﺩ ﺍﺯ ﻧﻮ ﺩﻭ= ﺭﻯ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﺎ&= #65251;ﻌﻪ ﺧﻮﺩ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65251;ﻴﮕﻴﺮﻧﺪ. ﻭ ﺍﻧﮑﺎﺭ ﻭﻧﻔ&= #65198;ﺕ ﺍﺯ ﻣﮑﺎﺗﺐ ﻗﺸ&= #65198;ﻯ ﻭﻣﺬﻫﺒﻰ ﻭ ﻣﮑ&= #65176;ﺒﻰ ﻗﺒﻠﻰ ﺧﻮﺩ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﻳﻦ زﻟﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺎﻋث ﺗﻘﺮّﺏ = 5169;ﻴﺸﺘﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻫ= ﺮﻳﻚ ﺟﻬﺎﻥ ﺩﻳﮕﺮﻯ &= #65165;ﺯﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺗﻮﺍﺻﻞ ﺭﻭ&= #65165;ﻧﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻋ&= #65240;ﺐ ﻣﺎﻧﺪﻩ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻣﮕﺮ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺑﺨﻠﻖ،ﺑﺎ ﻣﺄ= 5251;ﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﻫﺪﺍﻳﺖ &= #65193;ﻳﮕﺮﺍﻥ،ﮐﻪ ﺗﻨﺰﻳﻞ ﻣﻮﻗّ= 5174; ﻭ ﻋﺎﻟﻤﺎﻧﻪ ﺍ&= #65199; ﺳﻄﺢ ﺑﺎﻟﺎی عقلی ﺧﻮﺩ ﺑﺮʋ= 65;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65267;ﺶ ﻣﻴﻨﻤﺎﻳﻨﺪ،A= 261; ﻳﺎ ﺍﻃﺮﺍﻓﻴﺎ&#= 65253; ﻭ ﺍﻭﻟﺒﺎﺩ ﺧﻮ&= #65193;ﺭﺍ،ﺩﺭ ﺣﮑﻢ ﻧﺼﺎﻳﺢ ﻭ = ﺍﺑﺮﺍﺯ ﺗﺠﺎﺭﺏ ﺷﺨﺼﻰ &= #65191;ﻮﺩ ﻋﻨﻮﺍﻥ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺍﻧﺴﺎﻧﻬﺎ ﺗﺎ &= #65261;ﻗﺘﻰ ﮐﻪ ﻣﻦ ﻭ ﺷﺨﺼﻴ= ّﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;، ﺗﻨﻬﺎ ﻭ ﻏﺮﻳﺐ = ﺑﺎﻟﻔﻌﻞ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺑﺎ ﻧﺸﺎﻥ ﺩﺍ= ﺩﻥ ﺑﺮﺍﺩﺭﻯ ﻭﺩﻭ&#= 65203;ﺘﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ،= 5267;ﻚ ﮐﺎﺭ ﺗﺼﻨّﻌﻰ &#= 65261;ﮐﺎﺫﺏ ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﺭ = ﺩﻝ ﺧﻮﺩ ﻋﮑس ﺁﻧﭽ&#= 65258;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺑﺮﺍﺯ ﻣﻴʄ= 01;ﻨﻨﺪ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍ&= #65267;ﻦ ﺧﻮﺩ ﺩﺭﻭﻍ ﺑﺰ&= #65197;ﮒ،ﻭ ﺑﺎﻋث ﺷﺮﻙ ﺳﻠ&#= 65262;ﮐﻰ ﻭ ﺁﻟﻮﺩﮔﻰ،ﻭ= 5255;ﻔﺮﺕ ﻣﺨﻔﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺁﻧﺎﻥ ﺍ&= #65267;ﺠﺎﺩ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺎ= ﻋث ﻗﻬﻘﺮﺍﻯ ﮐﺎﺭ&#= 65251;ﺎﺋﻰ ﺭﻭﺡ ﻭ ﺍﺯ ﻫﻢ ﺍ= ;ﮐﻨﻮﻥ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺭﺳ= ﺪ ﺑﺮﺍﻯ ﭘس ﺍﺯﻣ&#= 65198;ﮒ ﻭ ﺗﻮﻟﺪﺍﺕ ﺣﻘ&= #65268;ﺮﺗﺮ. ﻭ ﺳﺎﻟﻚ ﻣﻦ ﺧﻮ= ﺩﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﺪ. ﭘس ﻋﺸﻖ ﻭﺭﺯﻯ &= #65165;ﻟﻬﻰ ﻭﺑﺮﺍﺩﺭﻯ ﺍﻟ&#= 65260;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺸﺎﻥ ﺩﺍﺩʌ= 57;،ﮐﻪ ﺩﻝ ﻭ ﺯﺑﺎﻥ ﺳﺎ= ﻟﻚ ﻳﮑﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻪ ﻓﻘ&= #65218; ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ &= #65255;ﻤﻴﺸﻮﺩ،ﺑﻠʄ= 01;ﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65191;ﻮﺩﺳﺎﺯﻯ ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ. ﺩﺭ ﻳﻚ ﺗﻌﺮﻳﻒ = ﺩﻳﮕﺮﻯ،ﺍﺧﻮA= 173; ﻭ ﺑﺮﺍﺩﺭﻯ ﺍﻟ&= #65260;ﻰ ﻭﻗﺘﻰ ﺣﻘﻴﻘﻰ &= #65261; ﺻﺤﻴﺢ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎ ﻣﻔﻬﻮﻡ ﺗﻮ&= #65165;ﺻﻞ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﻌ&= #65256;ﻮﻯ ﻭﻣﺤﺒّﺖ ﺑﻮﺩ= 5257; ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﺳ= ;ﺎﻟﮑﺎﻥ ﺗﻮﺍﺻﻞ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﻤﺮﮐﺰ ﻭ ﺗﻮ&= #65203;ّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﮐﻤﺘﺮ &= #65261; ﺿﻌﻴﻒ ﺗﺮ ﺩﺭ ﻋ= ﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭﻫﻤ&= #1617;ﺖ،ﻋﻤﻠﺎ ﺗﻮﺍﺻﻞ ﻭ ﺻﻠﺎ&= #65173; ﻭﺍﺭﺗﺒﺎﻁ ﺿﻌ&#= 65268;ﻒ ﺗﺮ ﺩﺍﺭﺩ،ﮐﻪ &#= 65251;ﻨﺠﺮ ﺑﺘﺮﻙ ﺳﻠﻮﻙ ﻭ = ﺻﻠﺎﺕ ﻭﺍﺭﺗﺒﺎﻁ ﻣﻴ&#= 65208;ﻮﺩ. ﻧﻪ ﺍﻳﻨﮑﻪ ﺣﺘ&= #65264; ﺗﺮﻙ ﻧﻤﺎﺯ ﮐﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﮐﻪ ﺁﺧﻮ= ﻧﺪﻫﺎ ﺍﺯ ﺗﺮﻙ ﺻﻠﺎﺕ = ﻣﻴﻔﻬﻤﻨﺪ. ﺑﻠﮑﻪ ﺗﺮﻙ ﺻﻠ&= #65258; ﻭ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍ= ﺗﺼﺎﻝ ﺑﺎ ﺧﺪﺍ ﻭ ﻭﻟﺎ= ﻳﺖ ﺍﻟﻬﻰ ﺧﻮﺩ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ. ﭼﻪ ﺩﺭ= ﻋﺪﻡ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺳ&#= 1617;ﻞ ﻋﺒﺎﺩﻯ ﺑﺎ ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ،ﻭ ﺑﺎ ﺩ&#= 65165;ﺷﺘﻦ ﻫﺮ ﭼﻘﺪﺭ ﻋﺒﺎ&= #65193;ﺍﺕ ﻗﺸﺮﻯ ﺑﺎﺷﻨﺪ. = ﭘس ﺑﺎﺯ ﺷﺮﻙ ﺑﻴﺸ&= #65176;ﺮ ﮐﺮﺩﻩ ﺍﻧﺪ. ﮐﻪ= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65165;ﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﮐﻪ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّ&#= 1605; ﻮﮐﺎﺭﻣﺎﻫﺎ ﻫ&#= 65204;ﺘﻨﺪ. ﺯﻳﺮﺍ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65193;ﺭ ﻋﺒﺎﺩﺍﺕ ﻧﺪﺍ&#= 65197;ﻧﺪ،ﮐﻪ ﺩﻋﺎﻫﺎﻳﺸﺎﻥ &#= 65169;ﺨﺪﺍﻭﻧﺪ ﻧﻤﻴﺮﺳﺪ،ﻭ ﺑ= 5212;ﻮﺭﺗﺸﺎﺕ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ ﻭﺑﮑﻤﺮﺷﺎﻥ ﺯ&#= 65193;ﻩ ﻣﻴﺸﻮﺩ. ﺻﻠﻮﺍ&= #65173; ﺑﺮ ﻣﺤﻤﺪ ﻭ ﺁﻝ= ﻣﺤﻤﺪ،ﺩﺍﺷﺘ= 5254; ﺩﺭﺧﻮﺍﺳﺖ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ،ﮐﻪ ﺍﻭ &#= 65169;ﺮﺍﻯ ﻣﺤﻤﺪ ﻭ ﺁﻝ ﻣﺤ= ﻤﺪ ﻧﻤﺎﺯ ﮐﻨﺪ ﺑﻠ&= #64401;ﻪ ﺧﺪﺍﻭﻧﺪ ﺻﻠﻪ &= #65259;ﺎ ﻭ ﺍﺭﺗﺒﺎﻁ ﺩﻋ&= #65166; ﮐﻨﻨﺪﻩ ﺭﺍ،ﺑ= 5166; ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎ،ﻳﺎ ﻫﻤﺎﻥ ﭘﻨﺞ ﺷﻬ&= #65262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺮﻗﺮ&#= 65165;ﺭ ﻧﻤﺎﻳﺪ. ﮐﻪ ﻋﺎ= ﻗﺒﺖ ﺑﺸﻬﻮﺩ ﺻﻮﺭﺕ &= #65251;ﺼﻄﻔﻮﻯ ﺭﻭﺡ ﭘﻴﺎﻣﺒﺮ &= #65261; ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65262;ﻓﻖ ﮔﺮﺩﻧﺪ. ﻭﺍﮊﻩ = ﺻﻠﻮﺍﺕ ﺩﺭ ﻣﺴﻴﺤﻴﺖ ﻭ&= #65199;ﺑﺎﻥ ﻟﺎﺗﻴﻦ ﻧﻴﺰ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ. ﮐﻪ ﺑﻤﻌﻨ= ﻰ ﻧﻤﺎﺯ ﻧﻴﺴﺖ،= 5169;ﻠﮑﻪ ﺑﻤﻌﻨﻰ ﺍﺭﺗﺒ&#= 65166;ﻁ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ </span><= span dir=3DLTR>Salawat</span><span lang=3DAR-SA>ﻣﻴﮕﻮ= ﻳﻨﺪ. ﻓﻬﻤﻴﺪﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺣﻮﺍﻝ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺍ&#= 65263; ﮐﺴﻰ ﻣﻴﺴّﺮ ﻧ&#= 65268;ﺴﺖ. ﻣﮕﺮ ﺧﻮﺩ ﺑﮑﻤ&= #65166;ﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻭﺑﺎʋ= 99;ﮔﺸت ﺒﺨﻠق ﺒﺮﺳﻨﺪ= 548; ﺗﺎ ﺑﺎ ﻋﻘﻞ ﮐﻠ= ّﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ، ﺑﺘﻮA= 165;ﻧﻨﺪ ﺑﺎ ﺩﻳﺪﻩ ﺩﻝ ﺩ= ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﻭ = ﺑﺒﻴﻨﻨﺪ. ﮐﻪ ﺁﻧﺎﻥ ﭼﻪ ﺍ= ﺣﻮﺍﻝﻭﺍﻓﮑﺎ= 5197;ﻭﻣﻘﺎﻣﺎﺕﺭ᥾= 1;ﺣﻰﻭﻧﻮﻉﺑﺸﺮ&= #65263;ﺭﺍﺩﺍﺭﻧﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻫﺮﭼﻪ &#= 65193;ﺭ ﺑﺎﺭﻩ ﺍﻫﻤﻴّ= 5174; ﺗﺄﻣّﻞ ﺩﺭ ﻋﺰ&#= 65247;ﺖ ﺳﻠﻮﮐﻰ،ﺑﺮﺍA= 263; ﮐﺴﺐ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺭﻭﺡ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺑ&= #64405;ﻮﺋﻴﻢ ﮐﻢ ﮔﻔته اﻳﻢ= 48;ﺯﻳﺮﺍ ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﺗ&= #65212;ﺎﻝ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﻣﻴﺒ&= #65166;ﺷﺪ. ﭘﻴﺮ ﮐﺎﻣﻞ ﺗﺎ = ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ،ﻭ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺗﺠﺮﺑﻪ ﺩﺍﺭﺩ. = ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺍﺗﺼ&#= 65166;ﻝ ﺑﺎ ﻣﺮﺍﺗﺐ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ ﺧﻮﺩ ﺩﺍﺷﺖ.= ﻭ ﺧﺪﻣﺘﻰ ﺩﺭ ﺣﻖ = ﺩﻳﮕﺮﺍﻥ،ﺑﺨA= 212;ﻮﺹ ﭼﻨﺪ ﺳﺎﻟﻚ ﭘﻴ&= #65198;ﻭ ﺧﻮﺩ ﻧﻤﻮﺩ. ﻭ ﺍ= ;ﺗﺼﺎﻝ ﺑﺎﻫﻤﻪ ﻫﺴﺘﻰ &= #65255;ﻴﺰ ﺗﮑﻤﻴﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﻧﺴﺎﻥ ﺭﻭﺯﻯ &= #65191;ﻮﺍﻫﺪ ﻓﻬﻤﻴﺪ،ﮐﻪ ﺳ= 5198;ﺍﺳﺮ ﻭﺟﻮﺩﺵ ﺭﻭﺍﺑ&#= 65218; ﻭ ﺍﺗﺼﺎﻝ ﺑﺎ ﻣ= ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ ﺍﺯ ﺧﻮﺩ ﻣﻴ= ﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﻣﺤﺎﻭﺭ&= #65257; ﺩﺍﺋﻢ ﻭ ﺗﺒﺎﺩ&= #65245; ﮐﻤﺎﻟﺎﺕ ﺍﺳﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎﺭﺗﻦ ﺑﻮﺑﺮ ﻣﻴﮕﻮﻳ&#= 65194;،ﻭﺟﻮﺩ ﺑﺸﺮﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺩﺭ ﻋﺎﻟﻢ ﻋﺰﻟ&= #65174; ﺗﺎﻡ ﺫﺍﺕ ﺧﻮﺩ = ﺑﺎﺷﺪ. ﻭ ﺍﻟﺒﺘﻪ ﺗﺎ ﺭ= ﺳﻴﺪﻥ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ،ﻋﺰﻟﺖ ﻃﻔﻞ ﻭ ﺍﻧﺴﺎﻥ = ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺎﻋث ﺑ&#= 65268;ﻤﺎﺭﻯ ﻭ ﺳﻘﻮﻁ ﺗﮑﺎﻣ&= #65248;ﻰ ﺭﻭﺍﻥ،ﻭ ﺍﺯ ﻣ&#= 65228;ﺮﻓﺖ ﺧﻮﻳﺸﺘﻦ ﻭﺗﮑ&#= 65166;ﻣل ﻤﻴﺸﻮﺩ. ﻭﻟﻰ ﭘ= س ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ،ﻭ ﺭﺷﺪ ﻃﺒﻴﻌﻰ ﺟ&= #65204;ﻢ ﻭ ﺫﻫﻦ،ﺩﺭ ﺟﺎ&#= 65251;ﻌﻪ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65251;ﻮﻓﻘّﺘﻰ ﻭ ﺿﺮﻭﺭﻯ،ﺑﺮ= 5165;ﻯ ﺗﮑﻤﻴﻞ ﺍﺳﺘﻌ&#= 65194;ﺍﺩﻫﺎﻯ ﻧﻮﻋﻰ، ﻭﮐﺮﺍ= 5251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻣﻴﺒﺎﺷﺪ. ﻭ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺟﺪﻳ&#= 65194;ﻯ،ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻌﺪﻯ ﭘس ﺍʋ= 99; ﻣﺮﮒ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194;. ﺣﺘﻰ ﺩﺭ ﻏﻴﺮﺳ&= #65248;ﻮﻙ ﻧﻴﺰ ﺍﺭﺗﺒﺎﻁ &= #65169;ﺎ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ،ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65203;ﻮﺩﻯ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﺩ= ﺭ ﻳﻚ ﺑﺮﻧﺎﻣﻪ ﺗ&= #65232;ﻴﻴﺮ ﻭ ﺩﮔﺮﮔﻮﻧﻰ ﺫ&= #65165;ﺕ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ،ﮐﻪ ﺩﺭ ﺟ&#= 65166;ﻣﻌﻪ ﻭﺑﺎ ﻋﺸﻘﻬﺎﻯ &= #65251;ﺎﺩﻯ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65165;ﺭﺩ. ﻭ ﺑﺸﺮﻁ ﻫﻤﮑﺎ&= #65197;ﻯ ﻭ ﺑﺪﻭﻥ ﺧﻮﺩ ﺧ= ﻮﺍﻫﻰ. ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ = ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺩﺭ ﺑﺎﺯﮔA= 208;ﺖ ﺑﺨﻠﻖ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎ ﻓﺪﺍﮐﺎﺭﻯ &= #65169;ﺪﻳﮕﺮﺍﻥ،ﺑʋ= 66;ﻋث ﮐﻤﺎﻝ ﻋﻤﻴﻖ ﺗ&= #65198; ﺭﻭﺍﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺰﺣﻤﺖ ﺩﺭﻙ ﺍ&= #65259;ﻤﻴّﺖ ﺗﺰﮐﻴﻪ ﻧﻔس ﺭ&#= 65165; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65247;ﻰ ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸته ﺒﺨﻠﻖ، ﻫﻤﭽﻨ= 5166;ﻥ ﺑﺎﺩﺍﻣﻪ ﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﺍﺩﺍﻣﻪ ﻣ&#= 65268;ﺪﻫﻨﺪ. ﻭ ﺁﻧﺮﺍ ﺿﺮﻭﺭ&= #65263; ﺑﺮﺍﻯ ﺫﺧﻴﺮﻩ &= #65153;ﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺍﺯﮐﻤ&#= 65166;ﻟﺎﺕ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﮐﻪ ﻫﺮﭼﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻴﺸﺘﺮ ﻭﻋﻤﻴﻖ ﺗﺮ ﺩﻭ&= #65197;ﻯ ﺍﺯ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ،ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ می ﻨﻤﺎﻳ= 5256;ﺪ. ﻭﻗﺘﻰ ﺍﻧﺴﺎﻥ &= #65261;ﺍﻗﻌﺎ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65268;ﺎﺑﺪ ﻭﮐﺸﻒ ﻣﻴﮑﻨﺪ&#= 1548;ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;. ﺁﻧﮕﺎﻩ ﺣﻘﺎﺭ&#= 65173; ﻗﺒﻠﻰ ﻣﻘﺎﻡ ﺧ&= #65262;ﺩﺭﺍ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5194;. ﮐﻪ ﺧﻮﺭﺳﻨﺪ ﺍ&= #65199; ﺗﺮﻙ ﺁﻥ ﻣﻨﻴّ&#= 65174; ﻭ ﺧﻮﺩ ﻣﺤﻮﺭﻯ = ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻣ&= #65268;ﺸﻮﺩ. ﺭﺳﻴﺪﻥ ﺑﺴﻄﺢ &= #65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ،ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ ﻣﻦ ﻭ ﺗ= ;ﻮ ﺑﺮﺍﻳﺶ ﻣﻄﺮﺡ</= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻴﺴﺖ. ﻭ ᥸= 3;ﺮﺍﺳﺮ ﺧﻮﺩﺭﺍ ﻫﻤﺎﻥ &= #65175;ﻮ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5251;ﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺒﺎﺷﺪ. ﻭ ﭼﻮ= ﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍﻳﺎ= 5235;ﺖ،ﺁﻧﮕﺎﻩ ﺩﺭ ﻣﻴﻴﺎﺑﺪ،= 4400;ﻪ ﺧﻮﺩ ﻣﺤﻮﺭﻯ ﺟ&= #65194;ﻳﺪﻯ ﻳﺎﻓﺘﻪ،ﮐﻪ ﺩ= 5267;ﮕﺮﺍﻥ ﺑﻨﻔﻊ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ،ﮐﻪ ﺑﺪﻭﺭ ﻣﺤﻮﺭ ﺍ&= #65261; ﺑﮕﺮﺩﻧﺪ ﻭﻃﻮ&#= 65165;ﻑ ﮐﻨﻨﺪ. ﮔﻮﺋﻰ ﺍ= ﻧﺴﺎﻥ ﺑﺮﺗﺮ،ﺑﺮﺍﻯ = 5153;ﻧﺎﻥ کعبه ای ﺑﺮﺍﻯ= ; ﻗﺒﻠﻪ ﮔﻴﺮﻯ ﻋﺒﺎﺩﺕ &= #65153;ﻧﻬﺎ ﺍﺳﺖ . ﻟﺬﺍ ﻋﺸﻖ= ; ﺍﺧﻮﺕ ﻋﺎﻃفه اﻯ ﺣﻴA= 262;ﺍﻧﻰ ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65227;ﺎﻃفه اﻯ ﺍﻟﻬﻰ ﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﻣ&#= 65216;ﻤﻮﻥ ﻣﻦ ﺧﻮﺩ،ﻭ ﻫﺮ &= #65231;ﻴﺮ ﺧﻮﺩﺭﺍ ﺧﻮﻳﺸ&#= 1578;ن ﻤﻴﻴﺎﺑﺪ،ﻭ ﺧ= 5262;ﺩﺭﺍ ﻧﻴﺰ ﺩﺭﺩﻳﮕﺮ&#= 65165;ﻥﭘﻴﺪﺍﻣﻴﮑʌ= 56;ﺪ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﺸ= ﻖ ﺍﺧﻮﺕ ﻣﺎﻧﻨﺪ &= #65227;ﺸﻖ ﻣﺎﺩﺭﻯ،ﻭ ﻋﺸ= 5238; ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭘﻴ= ;ﺮ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩی اﻟﻬﻰA= 165;ﺳﺖ. ﮐﻪ ﺫﺭﺍﺕ ﻭﺟﻮ&= #65193; ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ &= #65261;ﺗﺎﺭﻳﻚ،ﺩﺭ ﻓﻬﻢ ﻭﺭﻭﺍﻥ ﺭ&= #65165; ﻭﺵ ﺭﻭﺍﻥ،ﻭ ﺑ&#= 65166;ﻓﮑﺮ ﻭﺍﺣﻮﺍﻝ ﻭﺭؤ= 5267;ﺎﻫﺎ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺑﺎلاتر ﻧﻮﻋﻰ ﻭ ﺃﺑﺪﻯ = ﻣﻴﻨﻤﺎﻳﺪ. ﻋﺸﻖ ﺍﺧﻮﺕ ﻭﻋ&= #65208;ﻖ ﻣﺎﺩﺭﻯ ﺭﺍ ﺩﺭ = ﺳﺮﭘﺮﺳﺘﻰ ﻭﻣﺴؤﻟﻴّﺖ ﻣA= 208;ﺘﺮﻙ ﻣﻴﺪﺍﻧﻨﺪ. ﻭﻗ&= #65176;ﻰ ﻧﺠﺎﺕ ﺭﻭﺡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭ ﺳﻠﻮﻙ ﻓﺮﺩ&= #65263; ﺗﺄﻣﻴﻦ ﮐﺮﺩﻳ&#= 65250;،ﺑﻌﺪﺍ ﺩﺭﻙ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺴؤﻟ= ﻴّﺖ ﻭﻧﺠﺎﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻋﺸﻖ ﺑﺮﺍﺩﺭی ﺘﺠﺮ= 576;ه اﻯ ﺍﺳﺖ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺩﺭ ﻫﻤﻪ. ﮐﻪ ﻧﻪ= ; ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ &= #65197;ﺍ ﻧﺠﺎﺕ ﺍﺯ ﺧﻴﻠ&= #65264; ﻣﺸﮑﻠﺎﺕ ﻣﻴﺪ&#= 65259;ﺪ ﺑﺨﺼﻮﺹ ﺍﺯ ﻋﻘ&= #65168; ﻣﺎﻧﺪﮔﻰ ﻫﺎﻯ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺡ، ﺑﻠﮑﻪ ﺑ&#= 65236;ﮑﺮ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻋﺸﻖ ﻣﺎﺩﺭﻯ،= 5251;ﺤﺪﻭﺩ ﺗﺮ ﺩﺭ ﮐﻤﻴّﺖ &= #65165;ﻓﺮﺍﺩ ﺍﺳﺖ. ﻭﻟﻰ ﻋﻤﻴ= ﻖ ﺗﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ ﮐ᥾= 8;ﻔﻴّﺖ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ&= #1548;ﻭﺗﺄثیرﮔﻴﺮ= ﻯ ﻭ ﺗﺄثیرﮔﺬﺍʋ= 97;ﻯ ﻣﻴﺒﺎﺷﺪ. ﺷﺎﻳ&= #65194; ﻣﻨﻈﻮﺭ ﻫﮕﻞ ﻧ&= #65268;ﺰ ﺍﻳﻦ ﺑﻮﺩﻩ،ﮐ= 5258; ﻋﺸﻖ ﺭﺍ ﻫﻤﺎﻥ = ﺍﺣﺴﺎس ﺑﮑﻞّ ﻣﻴﺨﻮﺍ= 5255;ﺪ. ﮐﻞّ ﻫﺴﺘﻰ ﻳﺎ &= #65261;ﺣﺪت ﻮﺟﻮﺩ ﮐﻠّﻰ، = 5261; ﺣﺘﻰ ﻏﺮﻕ ﺷﺪﻥ = ﻭ ﺫﻭﺏ ﮔﺮﺩﻳﺪﻥ &= #65193;ﺭ ﺷﻬﻮﺩ ﻣﺤﺒﻮﺏ &= #65165;ﻟﻬﻰ ﺭﻭح اﻟﻘﺪس ﮐA= 258; ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻳﺎ ﺍﻳﻨﮑﻪ ﻣ&= #65256;ﻈﻮﺭ ﻣﺴﻴﺢ ﺍﻳﻦ ﺑﻮ&= #65193;ﻩ،ﮐﻪ ﺷﻌﺎﺭ (ﻣﺤﺒّﺖ &= #65239;ﺮﻳﺐ) خویشاوند ﮐﻪ &= #64380;ﻮﻥ ﺧﻮﻳﺸﺘﻦ ﺍﻭﺭ&#= 65165; ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ &= #65259;ﻤﻴﻦ ﺑﺎﺷﺪ. ﻧﻪ ﻓﻘﻂ= ﻗﺮﻳﺐ ﺧﻮﻳﺸﺎﻥ ﻭﺍﻃ&#= 65198;ﺍﻓﻴﺎﻥ،ﮐﻪ ﺍﮐثرﺍ ﻋﻤﻠﺎ = 5193;ﺷﻤﻦ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ،ﭼﻮﻥ ﺑﻤﺬﻫﺐ ﻭﻓﻠﺴ&#= 65236;ﻪ ﺁﻧﺎﻥ ﭘﺸﺖ ﮐﺮ&= #65193;ﻩ ﻭ ﻋﻘﺎﻳﺪ ﺳﻨّ&#= 65176;ﻰ ﻭ ﺧﺮﺍﻓﺎﺗﻰ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﻧﻤﻰ ﭘﺬﻳﺮ&= #65193;. ﺑﻠﮑﻪ ﺍﻳﻦ ﻗﺮ&= #65267;ﺐ ﻭﺳﺎﺋﻂ ﺍﻟﻬﻰ &= #65153;ﻏﺎﺯ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻮﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻫﻤﻴﺸﻪ ﺣﻀﻮﺭ &= #65195;ﻫﻨﻰ ﻧﺰﺩ ﺳﺎﻟﻚ ﺩﺍ&= #65197;ﺩ. ﻭ ﻗﺮﻳﺐ ﻭﻧﺰﺩ&= #65267;ﮑﺘﺮ ﺑﺨﻮﺩ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺎ = ﺍﻭ ﺩﺭ ﺗﺨﻴّﻞﻭﺣ= 5216;ﻮﺭ ﺫﻫﻨﻰ ﺩﺍﺭﺩ. ﺗ= ﺎ ﻧﻮﺑﺖ ﺑﻬﻤﻴﻦ &= #65165;ﺣﻮﺍﻝ ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺍ&= #65199; ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;. ﭼﻮﻥ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ&#= 1548;ﺑﺮﺍﻯ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ. ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﺍﻳﻦ ﻭﻟﺎﻳ&= #65174; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻗ&= #65166;ﺑﻞ ﺣﺼﻮﻝ ﺍﺳﺖ. ﻭ ﻧ= ;ﻪ ﺑﺎ ﻣﺴﻠﻤﺎﻧﻰ &= #65165;ﺳﻤﻰ،ﻭﺗﺸﻴ¡= 7;ﻊ ﻋﻠﻰّ ﺩﻭﺳﺘﻰ= 548;ﻭ ﺍﻣﺎﻣﺎﻥ ﺑﺮﺍ&#= 65263; ﺷﻴﻌﻴﺎﻥ،ﻳﺎ = 5251;ﺤﻤﺪ ﺩﻭﺳﺘﻰ ﺑﺮﺍﻯ &= #65203;ﻨّﻴﺎﻥ. ﺑﻠﮑﻪ ﺩﺭ ﺷﻌﺎ&= #65227;ﻬﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﺍﺣ= ﺴﺎس ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65166; ﮐﻞّ ﻫﺴﺘﻰ،ﻭA= 169;ﺎ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197;ﻫﺴﺘﻰ. ﮐﻪ ﭼﻮﻥ ﺧﻮﺩﺵ&= #1548;ﺩﺭ ﺣﺎﻝ ﺗﻌﺎﻟﻰ ﺭ&= #65261;ﺣﻰ ﻣﻴﺒﻴﻨﺪ،ﮐﻪ = 5165;ﺯ ﺃﺯﻝ ﺗﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65155;ﺑﺪ ﻣﺎﻧﻨﺪ ﺧﻮﺩﺵ &= #65193;ﺭﺣﺎﻝ ﭘﻴﺸﺮﻓﺖ ﺍﺳﺖ. = ﮐﻪ ﺯﻣﺎﻧﻰ ﺭﻭﺡ ﻣ&= #65166; ﻧﻴﺰ ﺩﺭ ﻫﻤﺎﻥ = ﻋﻮﺍﻟﻢ ﻧﻮﻋﻰ ﮔﻴﺎﻫﻰ &= #65261; ﺣﻴﻮﺍﻧﻰ ﻭ ﻓﺼ&= #65262;ﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮔﺮﻓﺘﺎﺭﺑﻮﺩ= 5257; ﺍﺳﺖ. که اﻣﺮﻭ= 5199; ﺧﻮﺩ ﻧﻴﺰ ﺑﻌﻘ&= #65246; ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65165;ﺳﺖ. ﺍﺣﺴﺎس ﺣﻖ ﻣﺴ&#= 65166;ﻭﻯ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻭ ﺗﮑﺎﻣﻞ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻫﻤﺎﻥ ﺩﻣﮑﺮﺍﺳﻰ ﺣﻘ&#= 65268;ﻘﻰ ﺍﺳﺖ. ﭼﻮﻥ ﻫﻤﻪ= ﺍﺯ ﻳﻚ ﺳﺮﭼﺸﻤﻪ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ،ﻭ ﺣﺘ= 5264; ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻫ= ﻤﮕﻰ ﺷﺒﻨﻢ ﻫﺎﺋﻰ ﺍ&= #65199; ﻫﻤﺎﻥ ﺩﺭﻳﺎﻯ &= #65169;ﻴﮑﺮﺍﻥ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧ&#= 65194;،ﻭﻫﺴﺘﻰ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻓﻌﻠﺎ ﺩﺭ ﻳﻚ ﺩ= ﺭﻳﺎﭼﻪ ﮐﻮﭼﮑﺘﺮﻯ ﺩﺭ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻭﺭبّ اA= 247;ﻨﻮﻉ ﺑﺸﺮﻯ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺎ &= #65207;ﻨﺎﮔﺮﻯ ﺩﺭ ﺳﺒﺎﺣﻪ ﻭﺗ&= #65204;ﺒﻴﺢ ﻭ ﺣﺮﮐﺖ ﺟﻮﻫﺮ&= #65263; ﻭﺭﻭﺣﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ،ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺒﺎﺩﺍﺕ ﻭ A= 251;ﺴﺎﻋﻰ ﺩﻳﮕﺮﺧﻮﻳﺸﺘ= 5254; ﺭﺍ ﺑﺪﺭﻳﺎﻯ ﻣ&= #65262;ّﺍﺝ ﻭﻋﻤﻴﻖ ﻭ ﭘﺮ ﺧ= ﻄﺮ ﺗﺮ ﺑﺮﺳﺎﻧﺪ،= 5175;ﺎ ﺑﻌﺪﺍ ﺍﺯ ﺗﻤﺎ&= #65249; ﺩﺭﻳﺎ ﻭﺍﻗﻴﺎ&#= 65255;ﻮس ﻧﻴﺰ ﺑﮕﺬﺭﺩ ﮐ&= #65258; ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ &= #65261;ﺍﻗﻌﻰ ﻭ ﺃﺑﺪﻯ ﺑﺮﺳﺪ.= ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ ﺗﻮ&= #65235;ﻴﻖ ﮔﻬﮕﺎﻩ ﺩﺭ ﻳﮑ&= #65264; ﺍﺯ ﺍﻳﻦ ﺟﺰﺍﻳ&= #65198; ﻣﻴﺎﻥ ﺩﺭﻳﺎ،= 5251;ﻮﻗّﺘﺎ ﭘﺎ ﺭﻭﻯ ﺧﺸﮑﻰ = ﻣﻴﮕﺬﺍﺭﺩ ﻭ ﺍﺳﺘﺮﺍﺣﺘﻰ &= #65251;ﻴﮑﻨﺪ. ﻭ ﻗﺪﺭت های ﺗA= 260;ﺎﻯ ﺗﺎﺯه اﻯ ﺑﺮﺍ= 5263;ﻣﺮﺣبع ﺒﻌﺪی ﺪﺭﺷﻨﺎ= 4404;ﺮﻯ، ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﺎ&= #65199; ﺑﺠﺰﻳﺮه اﻯ ﺩ= 5267;ﮕﺮ ﺧﻮﺩ ﺭﺍ ﺁﻣﺎﺩ&= #65257; ﻧﻤﺎﻳﺪ. ﮐﻪ ﻣﺎ= ﺩﺭﻫﺮﺗﻮﻟﺪﻯ ﭼﻨﻴﻦ ﻣﻰ ﮐﻨﻴ&= #65250;. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65261;ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩﺭ ﻫ&= #65198; ﻣﺮﺣبع اﻯ،ﺩ᥷= 7; ﻳﻚ ﮐﻠﺎس ﺩﺭﺳﻰ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭﺯﻣﺎﻧﻰ ﺑﺎ ﺗ&= #65228;ﻄﻴﻠﺎﺕ ﺳﺎﻟﻴﺎﻧﻪ و حتی تا تولد دیگری ﺍﺳﺘﺮﺍ= ;ﺣﺘﻰ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺟﺴ= ﻢ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65169;ﺎﺣﻮﺍﻝ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ ﻭﺟﺎﻧﻰ ﺗﺎﺯﻩ &= #65169;ﮕﻴﺮﺩ. ﻭﺣﺘﻰ ﺑﺎﺗﻔﺮ&#= 65267;ﺤﺎﺗﻰ ﺍﻧﺮﮊﻯ ﻟﺎﺯﻡ &= #65261; ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺍ&= #65251;ﮑﺎﻧﺎﺕ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩ&= #65263; ﻭ ﺻﺒﻮﺭﻯ ﻭ ﻋﺸ= ﻖ ﻭﺭﺯﻯ ﻭ ﻫﻤّﺖ &= #65227;ﺎﻟﻰ ﺗﺮ ﺑﺮﺍﻯ ﺗﮑﺎ&= #65251;ﻞ،ﻭﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65259;ﺎﻯ ﺑﺮﺗﺮ ﻓﺮﺍﻫﻢ &= #64400;ﻨﺪ. ﻭﺑﺎ ﻧﻴﺮﻭﻯ ﺟ&= #65194;ﻳﺪﻯ ﻭﻇﺎﻳﻒ ﺗﻌﻠﻴ&#= 65252;ﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺧﻮ&= #65193;ﺭﺍﺑﭙﺮﺩﺍﺯA= 193;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻮﭘﻨﻬﺎﻭﺭ ﻣﻴﮕﻮﻳﺪ،ﻋﺸA= 238; ﺍﺯﻫﺮﻧﻮﻉ ﺗﮑ&#= 65166;ﻣﻠﻰ ﮐﻪ ﺑﺎﺷﺪ،ﭼﻮ= 5253; ﺑﺮﺍﺩﺭﻯ ﻭﻣﺎ&#= 65193;ﺭﻯ ﻭﻭﺳﺎﺋﻂ ﺍﻟﻬ&#= 65264;، ﺗﻨﻬﺎ ﺳﺎﻗﻂ ﮐ&= #65256;ﻨﺪﻩ ﺗﻤﺎﻡ ﺣﺠﺎﺑﻬ&#= 65166; ﻭﻣﻮﺍﻧﻊ و ﻳﮑ&#= 65264; ﺷﺪﻥ ﺑﻴﻦ ﺫﺭّ&#= 65165;ﺕ ذات ﻭﺟﻮﺩ ﺍﻧA= 204;ﺎﻥ،ﺑﺎ ﺫﺭﺍﺕ ﻭﺟﻮﺩ ﻫ&= #65204;ﺘﻰ ﺍﺳﺖ. ﮐﻪ ﺍﻧﺎﻧ= ﻴّﺖ ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ &= #65197;ﺍ ﺯﺍﻳﻞ ﻣﻴﮑﻨﺪ. = ﻭ ﺑﻌﺸﻘﻬﺎﻯ ﺧﻮ&#= 65193; ﻣﻌﻨﻰ ﻣﻴﺪﻫﺪ. = ﻭﻟﺬﺍ ﻧﺎﮔﻬﺎﻥ ﻭ ﺩﺭ = ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﺍﻧﺴﺎﻥ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5194;،ﮐﻪ ﻣﻦ ﺍﻭ ﺿﻤﻴﺮ ﻓ= ﺮﺩﻯ ﻭﻯ،ﺩﺭ ﺩﻳﮕﺮ= 5165;ﻥ ﻣﺘّﺤﺪ ﻭﺫﻭﺏ &#= 65207;ﺪه اﺳﺖ. ﮐﻪ ﺍﮔﺮ ﺑ= ﺎ ﺯﻥ ﻭ ﺍﻣﻮﺭﻯ ﺁ= ﻏﺎﺯ ﮔﺮﺩﺩ،ﻭﺳﭙس A= 169;ﻌﺸق اﻟﻬﻰ ﻭ ﺳﻠﻮﻙ&#= 1548;ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﻧﻮﻋﻰ &#= 65191;ﻮﺩ ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎ&= #65199; ﮔﺮﺩﺩ،ﺑﺎ ﻋﻘ= 5246; ﻭ ﻋﻮﺍﻃﻒ ﻭ ﺍﻟ= ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺧﻴﻠ&#= 65264; ﻧﻴﺮﻭﻫﺎﻯ ﺑﺎ&#= 65247;ﺎﺗﺮﻯ،ﮐﻪ ﻫﻨﻮﺯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺁﻧﻬﺎ ﺭﺍ ﻧﺸﻨ&= #65166;ﺧﺘﻪ ﺩﺭ ﻣﻴﻴﺎﺑﺪ،= 4400;ﻪ ﺑﺘﻤﺎﻡ ﺍﻧﺴﺎ&#= 65255;ﻴّﺖ ﻭ ﺗﻤﺎﻡ ﻫﺴﺘﻰ = ﻣﺘﺤﺪ ﺷﺪﻩ،ﻭﭼﻮﻥ ﻭ= 5183;ﻮﺩ ﺧﻮﺩﺵ ﺍﺣﺴﺎس &#= 65227;ﺸﻖ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﺑﺂﻧﻬﺎ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ &= #65261; ﺣﺘﻰ ﮐﻤﻚ ﺍﺿﺎ&= #65235;ﻰ ﻣﻴﻨﻤﺎﻳﺪ،ﮐA= 258; ﺑﺘﮑﺎﻣﻠﺎﺕ ﺭ&#= 65261;ﺣﻰ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65255;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>(&#= 65259;ﺎﺭﺗﻤﺎﻥ) ﻋﺸﻖ ﺭﺍ ﺷﻌﻮﺭ&= #65263; ﺑﻬﻮﻳّﺖ ﺧﻮﺩ= 548;ﺷﺎﻣﻞ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #65261; ﻳﮕﺎﻧﮕﻰ ﺑﺎ ﺗ&= #65252;ﺎﻡ <span style=3D'mso-spacerun:yes'> </span>ﻭﺟﻮʋ= 93;ﺍﺕ ﻫﺴﺘﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻭﺑﻴﻦ ﻋﺸﻖ ﻭﺗ&= #65228;ﺎﻃﻒ ﻓﺮﻕ ﻗﺎﺋﻞ ﺍﺳ&= #65174;. ﻋﺸﻖ ﺑﺒﺎﻟﺎﺗ&#= 65198;ﻫﺎ ﻭ ﺳﭙﺶ ﻋﺸﻖ ﺑﭙ= ﺎﺋﻴﻦ ﺗﺮﻫﺎ ﻭﺯﻳﺮﺩ&#= 65203;ﺘﺎﻥ ﻭﺟﻮﺩﻯ. ﻫﺮ ﻣﻮ= ﺟﻮﺩ ﮐﻪ ﻭﻯ ﺍﺣﺴﺎس &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺑﺎ ﺩﻳﮕ&= #65198;ﺍﻥ ﺭﺍ ﺩﺭ ﻋﺎﻃﻔﻪ = ﻣﻴﺪﺍﻧﺪ،ﮐﻪ ﻧﻴﺮﻭﺋﻰ ﺗﻨﻬ&#= 65166; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻫﺴﺖ. ﻭ ﻧﻪ ﺍﻳﻨ= ;ﮑﻪ ﻫﺮ ﻏﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺍﺣﺴﺎس ﺗﻌﺎﻃ= 5234; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺴ= ﻴﺎﺭ ﻣﺤﺪﻭﺩ ﻭﺧﻮﺩ&#= 65191;ﻮﺍﻫﺎﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺑﻤﻮﺟﺐ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﻤ&= #65268;ﺒﺎﺷﺪ ﻭ ﺑﺴﻴﺎﺭ ﺯﻭﺩ&= #64404;ﺬﺭ ﻭ ﻫﺮﮔﺰﻋﻤﻖ لذّت ﺫﺍﺗﻰ ﺩʋ= 97; ﺭﻭﺡ ﻭ ﻓﮑﺮ ﻭﺫﺍﺕ ﻧ= ﺪﺍﺷﺘﻪ ﺍﺳﺖ. ﻟﺬﺍ ﺑﻘﻮ= ﻝ ﻫﺎﺭﺗﻤﺎﻥ ﺍﻳ&#= 65254; ﻋﺎﻃﻔﻪ ﭼﻮﻥ ﺑ&= #65198;ﻕ ﻧﺎﮔﻬﺎﻧﻰ ﻣﻴ&#= 65198;ﺳﺪ،ﻭﻧﺎﮔﻬᥴ= 6;ﻥ ﻧﻴﺰ ﭘﺎﻳﺎﻥ ﻣ&= #65268;ﻴﺎﺑﺪ. ﻳﺎ ﻧﻮﺭ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺩ&= #65197; ﻫﻔﺖ ﻣﺮﺣﻠﻪ،= 4400;ﻪ ﻫﺮﻳﻚ ﻧﻮﺭﺍﻧ&#= 65264; ﺗﺮ ﺍﺯ ﻗﺒﻠﻰ ﺍ= ﺳﺖ. ﻭﻫﻴﭻ ﮐﺪﺍﻡ ﻧ&= #65268;ﺰ ﺑﻔﺮﺍﻣﻮﺷی ﻨ= 5252;ﻴﺮﻭﻧﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﻫﺮʌ= 67;ﻚ ﻧﻮﺭﻯ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻨﻮﺭ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﮑﺎﺭ ﻣﻴﺮﻭﺩ. = ﮐﻪ ﺑﻘﻮﻝ ﻋﺮﻓﺎ،= 4400;ﻪ ﺷﺒﻬﺎﻯ ﺗﺎﺭﻳ&#= 65242; ﺩﻳﮕﺮﺍﻥ ﺭﻭﺯ&#= 65259;ﺎﻯ ﺭﻭﺷﻦ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ. ﺩﺭ ﺣﺎﻟﻴکه ﺒ= 5166; ﺭﻭﺯ ﺭﻭﺷﻦ ﺁﻧ&= #65166;ﻥ ﻧﻮﺭﻯ ﺩﺭﺩﻝ ﺗ&= #65166;ﺭﻳﻚ ﻭﻓﮑﺮ ﺣﻘﻴﺮ ﺧ&= #65262;ﺩ ﻧﺪﺍﺭﻧﺪ. ﻭ ﻫﻤ= ﭽﻨﺎﻥ ﺑﺎ ﺩﺍﺷﺘﻦ ﭼﺸ&= #65250; ﺩﺭ ﻋﻤﺎ ﻭﮐﻮﺭ&= #65263; ﻭﮐﻮﺭﻣﺎﻟﻰ ﻫ&#= 65204;ﺘﻨﺪ. که ﺪﺭﻫﺰﺍﺭ ﻧ= 5262;ﻉ ﺟﻨﻮﻥ ﻭ ﭘﺮﻳﺸ&= #65166;ﻧﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﺧﻮﺩﺭﺍ ﻋﺎﻗﻞ &= #65261; ﺁﺭﺍﻡ ﺗﺼﻮﺭ ﻣ&= #65268;ﮑﻨﻨﺪ. که ﺣﺘﻰ ﻟﺤظه = 75;ﻯ ﺭﺍﺣﺘﻰ ﻭ ﺁﺭﺍ&= #65251;ﺶ ﺍﺯ ﻣﺸﮑﻠﺎﺗﻰ &= #64400;ﻪ ﺟﻬﻞ ﺁﻧﺎﻥ ﺑﺎ&= #65227;ث گرﺩﻳﺪﻩ ﺍﺳﺖ = 5191;ﺒﺮ ﻧﺪﺍﺭﻧﺪ. ﻭﻣﺪ&= #65165;ﻡ ﺗﻴﺮﮔﻰ ﻭ ﺍﻧﺎ&= #65255;ﻴّﺖ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘ&= #65256;ﺪﺍﺭﻯ ﺧﻮﻳﺶ ﺭﺍ ﺗﻮﺳ&= #65228;ﻪ ﻣﻴﺪﻫﻨﺪ. ﺍﻣﺎ = ﺩﺭ ﻋﺸﻖ ﺑﺎﻟﻌﮑس &#= 65165;ﻳﻦ ﺍﺣﺴﺎس ﺑﻮﺣﺪ= 5173; ﺁﺭﺍﻡ ﻭﺩﺍﺋم &#= 65252;ﻴﺮﺳﺪ. ﺍﮔﺮ ﻋﺸﻖ ﺍﻟﻬ&= #65264; ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 5261; ﺯﻣﺎﻧﻬﺎﻯ ﮐﻮ&#= 65175;ﺎه ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻋﺸﻘﻬ= ;ﺎﻯ ﺩﻳﮕﺮ،ﮐﻪ ﺳﻤ= 5170;ﻮﻟﻰ ﺍﺯ ﻋﺸﻘﻬﺎﻯ ﺑ&= #65166;ﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﻋﺒﺮ&#= 65173; ﻭﻋﺒﻮﺭﻋﻘﻠﻰ &#= 65165;ﺯ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺗ&= #64401;ﺎﻣﻠﻰ ﻭ ﺭﻭﺣﻰ ﻭﻋﻘﻠ&= #65264; ﻭ ﻋﺎﻃﻔﻰ ﺑﻨﻤ&= #65166;ﻳﺪ،ﺍﺯ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻧ&#= 65264; ﺩﺭﺁﻣﺪﻩ،ﻭ ﻓ= 5220;ﺮﺗﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﻧﻪ ﺣﺘﻰ ﺍﺯ ﻓ= ;ﻄﺮﺕ ﺩﺭﻭﻥ ﺧﻮﺩ ﻣﺎ&= #65255;ﺪﻥ،ﻭ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺧﺮﻭﺝ ﺍ&= #65199; ﺗﺎﺭﻳﮑﻴﻬﺎ،A= 187;ﺘﻰ ﺍﺯ ﻳﻚ ﺭﻭﺯنه &#= 65256;ﻮﺭﺍﻧﻰ ﺑﺎﺷﺪ. ﺗﻌﻘّﻞ &= #65183;ﺰﺋﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻣﺎ&#= 65193;ﻯ،ﻧﺘﺎﻳﺠﻰ ﺟﺰ ﻫﻤﺎﻥ ﻧﺸﺨ&= #65262;ﺍﺭﻫﺎﻯ ﺣﻘﻴﺮ ﺧﻮﺩ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺑﻠﮑﻪ ﺳﺎ= ﻟﻚ ﺑﺎ ﺗﻌﻘّﻞ ﻳﺎ &= #65227;ﻘﻞ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ،ﻭ ﺧﻮﺩﺭﺍ ﻣﻤﻠﻮ &= #65165;ﺯ ﻋﻴﺐ ﺩﻳﺪﻥ،ﺩ= 5197; ﻳﻚ ﺭﻭﺍﻥ ﻭﻧﻔ&= #1587; ﻟﻮّﺍﻣﻪ ﻣﻠﺎ= 5251;ﺖ ﮐﻨﻨﺪﻩ ﺧﻮﻳﺸ&#= 65176;ﻦ،ﻋﺎﻗﺒﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﻠ&= #65262;ﻙ ﻭ ﺣﺘﻰ ﺩﺭ ﺁﺧﺮ= ﻫﺮ ﻣﺮﺣﻠﻪ ﺳﻠﻮﮐ&#= 65264;،ﺑﻴﻚ ﻓﻄﺮﺕ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﻣﻴﺮﺳﺪ،ﮐﻪ ﻫ= 5262;ﻳّﺘﻰ ﻭﺍﺣﺪ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65268;ﺎﺑﺪ. ﻭ ﻋﺸﻖ ﺑﺮﺍﺩﺭ&= #65263; ﻳﮑﻰ ﺍﺯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻈﺎﻫﺮ ﺍ= ﺯ ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﺍﺯ ﻫﻤﺎﻥ ﻭﺣﺪﺕ ﺍ&= #65211;ﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺮﺗﻤﺎﻡ ﺑﺸﺮ ﻭ ﺍﻧﻮﺍﻉ = ﻣﻮﺟﻮﺩﺍﺕ ﺷﺎﻣﻞ ﺍﺳﺖ. ﭘس = ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﺘّﺤﺪ ﺷﺪ،ﻭA= 191;ﻮﺩﺭﺍ ﺩﺭﻣﻴﺎﻥ ﻧﺪﻳ&#= 65194;،ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺷﻬﻮʋ= 93; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ = ﻣﻴﻴﺎﺑﺪ. ﭼﻪ ﺑﻬﺘﺮﮐﻪ ﺩ&= #65197; ﺳﻄﺢ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺑﺎﺷﺪ ﮔﺮﭼﻪ ﻧ&= #65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65268;ﺰ ﻧﺮﺳﻴﺪﻩ،ﺗﺎ = 5193;ﺭﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ،ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65165;ﻣﻴﺪ ﺁﻧﺮﺍ ﺩﺍﺭﺩ. ﺯ= ﻳﺮﺍ ﺣﺪّ ﺃﮐثر ﮐﺮA= 165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺭﺍ &#= 65175;ﺤﻘﻖ ﺩﺍﺩﻩ ﺍﺳﺖ. ﮐﻪ= ﺗﺒﺪﻳل کرﺩه اﺳت ﺒﺎ᥼= 7;ﻔﻌﻞ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻉ ﻓﻮﻕ ﺑA= 208;ﺮﻯ ﺩﺭﺟﻬﺎﻥ ﺧﻮﺍ&#= 65259;ﺪ ﺷﺪ. ﭼﻪ ﺑﺴﺎ ﮐﻪ= ; ﺑﺎ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65169;ﻴﺸﺘﺮﻯ ﺩﺭﻫﺪﺍﻳﺖ ﺩﻳ&#= 64405;ﺮﺍﻥ،ﻭﮐﺴﺐ ثوﺍﺑﻬﺎﻯ ﺫﺧA= 268;ﺮﻩ ﺁﺧﺮﺕ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ،ﺑﺮﺍﻯ = 5175;ﻮﻟﺪ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ی ﻤﺘﻮﻟﺪ ﺷﻮﺩ. ﮐ= ﻪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮ،ﻭ ﺑﺎ ﻧﻴﺎﺯﻣﻨﺪ&#= 65267;ﻬﺎﻯ ﮐﺎﻓی ﺒﺮﺍﻯ ﺗ&#= 64401;ﺎﻣﻠﺁت ﻧﻮﻉ،ﺷﺎﻳﺪ ﺑ= 5176;ﻮﺍﻧﺪ ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ &= #65197;بّ ﺮﺣﻤﺎﻥ،ﻭ ﺣﺘ= 5264; ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺎﻧﺪ. ﭘس ﺩﺭ ﻭﺣﺪﺕ ﺑ&= #65198;ﺍﺩﺭﻯ،ﻭ ﺣﺘﻰ ﻭﺣﺪﺕ ﺍﻧ&= #65204;ﺎﻧﻰ ﮐﺎﻣﻠﺎﻥ ﺑﺪﺳ&#= 65174; ﺁﻳﺪ، ﺩﻟﻬﺎﻯ &#= 65175;ﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻬ&#= 65250; ﻣﺮﺗﺒﻂ ﻭ ﺟﻬﺎ&= #65253; ﺑﻬﺸﺘﻰ ﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺧﻮﺭﺩﺳﺎﻝ ﻭﮐ&#= 65250; ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻏ&= #65166;ﻓﻞ ﻭ ﺟﺎﻫﻞ ﻣﻴﺴﺎ&= #65199;ﺩ. ﺣﺘﻰ ﺧﻴﺎنت ک= 75;ﺭﺍﻥ ﺭﺍ ﺑﺠﺎﻯ ﺍﻋﺪ&= #65165;ﻡ ﺩﺭﻣﺤﻴﻄﻬﺎ ﻭ &= #64400;ﻠﺎﺳﻬﺎﻯ ﺩﺭس ﻤﻄﻠﻮبی A= 169;ﺮﺍﻯ ﺁﻧﺎﻥ ﻣﻴﺴﺎﺯ&#= 65193; ﮔﺮﭼﻪ ﻫﺎﺭﺗﻤ&#= 65166;ﻥ ﭼﻨﻴﻦ ﻭﺣﺪﺗﻰ &= #65197;ﺍ ﻭﻫﻤﻰ ﺍﺯ ﺍﻭﻫ&= #65166;ﻡ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ،ﺯﻳﺮﺍ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻳﮑﺴﺎﻥ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺯ= ﻣﺎﻧﻰ ﻫﻤﮕﻰ ﺑﻬﺸﺘﻰ &= #64404;ﺮﺩﻧﺪ ﻭ ﻋﺎﺷﻖ ﻳﮑﺪﻳ&= #64405;ﺮ. ﺑﻠﮑﻪ ﻣﺪﺍﻡ ﻧ&= #65204;ﻠﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﻓ&= #65198;ﺍﺩ ﺑﺸﺮﻯ ﺍﺯ ﻓﺼﻮ&= #65245; ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65254; ﺑﺸﺮﻯ،ﮐﻪ ﻫﻨ= 5262;ﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻗﺒﻠﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ ﺑﺠﻬﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﻭ ﺑﺎﻳﺪ ﺁﻧﺎﻥ ﻧ&= #65268;ﺰ ﺍﻭﻝ ﺗﺮﺑﻴﺖ ﺍ&= #65247;ﻬﻰ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺷ&= #65262;ﻧﺪ،ﻭ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194;ﻯ ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ ﻭﺟﻤﺎ&#= 65193;ﻯ ﻭ ﺍﻧﻮﺍﻉ ﮐﺮﺍ&= #65251;ﺎﺕ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﺑﻤﻴﺪﺍA= 253; ﺗﮑﺎﻣﻞ ﻣﻴﺂﻳ&#= 65256;ﺪ. ﻭ ﺩﺍﺳﺘﺎﻥ ﺗﺎ = ﺃﺑﺪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﮔﺮﭼﻪ ﺩﺭﻭﻳﺶ ﺍﻣﻴﺪ&#= 65261;ﺍﺭ ﻓﮑﺮ ﻣﻴﮑﻨﺪ. ﺯ= ﻣﺎﻧﻰ ﻣﻴﺮﺳﺪ ﮐﻪ ﺟﻬ&= #65256;ّﻢ ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎ&= #65255;ﻮﻡ ﻭﺟﻬﺎﻥ،ﺧﺎﻟA= 264; ﺍﺯ ﺟﻬﻨّﻤﻴﺎ= 5253; ﺷﻮﺩ. ﮔﻮﺋﻰ ﺍﺭ= ﻭﺍﺡ ﺟﻨﺎﻳﺘﮑﺎﺭﺍ= 5253; ﺑﺸﺮﻯ ﺩﺭ ﮔﻮﺩ&= #65165;ﻝ ﺁﺗﺶ ﺟﻬﻨّﻢ ﺗ&#= 65166; ﺃﺑﺪ ﻧﻤﻰ ﺳﻮﺯ&= #65255;ﺪ. ﺯﻳﺮﺍ ﻋﺬﺍﺏ ﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65193;ﺭ ﺟﻬﺎﻥ ﺯﻳﺮ ﺁﻓ&= #65176;ﺎﺏ ﺳﻮﺯﺍﻥ ﺟﻬﺎﻥ &= #65259;ﺮ ﺯﻣﺎﻥ،ﺗﺒﺪﻳA= 246; ﺑﻤﻮﺟﻮﺩﻳّﺘA= 264; ﻧﻮﻋﻰ ﺩﻳﮕﺮ ﻣ&= #65268;ﺸﻮﻧﺪ. ﺍﮔﺮ ﺍﻳﻦ ﻭﻫﻢ = ﺍﻭﻟﻴﺎ ﺑﺎﺷﺪ، ﺑﺎﺯ ﻟ&#= 65188;ظه اﻯ ﺍﺯ ﺗﺤﻘﻖ ﺁ&= #65253; ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ= ﻓﮑﺮ ﺧﻮﺩ ﮐﻮﺗﺎﻫﻰ &= #65255;ﻤﻰ ﮐﻨﺪ. ﺯﻳﺮﺍ ﻫﻤ= ﻪ ﻣﺎ ﺩﺭ ﻳﻚ ﮐﺸﺘ= ﻰ ﻫﺴﺘﻴﻢ،ﻭ ﻧﺠ= 5166;ﺕ ﻫﺮ ﻳﻚ ﺑﺴﺘﻪ ﺑ= ﻨﺠﺎﺕ ﻫﻤﻪ ﻣﻴﺒﺎﺷﺪ. = ﮐﺸﺘﻰ ﻭﻟﺎﻳﺖ ﻭﮐﺸﺘ&#= 65264; ﺑﺎﻥ ﻧﻮﺡ ﻣﺎﻧ&= #65256;ﺪﻯ،ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﻨﻬﺎ ﻧﺠﺎﺕ ﺑﺨﺶ ﺍﻳ&= #65254; ﮔﺮﻭﻩ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﻔﺮﻣﺎﻥ ﺍﻳﻦ ﭘﻴﺮ ﺍﻟﻬ&= #65264;،ﻭﻯ ﻣﺴﻴﺮﻯ ﺭﺍ ﺩﺭ&= #65267;ﺎﻫﺎ ﻭ ﺑﺤﺎﺭ ﺑﺤﺮﺍ&= #65255;ﻰ،ﺑﺮﺧﻠﺎﻑ ﺍﻣﻮﺍﺝ ﻃﻮﻓﺎ&#= 1606;ی ﻮﺑﺎﺩﻫﺎﻯ ﻫﻮ&#= 65203;ﺒﺎﺯ ﻣﺨﺎﻟﻒ ﻭﮐﺸﻨ&#= 65194;ﻩ،ﺑﺴﻮﻯ ﻗﺒﻠﻪ ﺧﻮﺩ،ﺭ= 5203;ﻴﺪﻥ ﺑﮑﻤﺎﻝ ﻭ ﺟﻤﺎ&= #65245; ﺍﻟﻬﻰ،ﻭ ﺣﺘﻰ &#= 64400;ﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻝ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺟﺒﺮﺋﻴﻞ ﻳﺎ ﺭ&= #65261;ﺡ ﺍﻟﺄﻣﻴﻦ ﭘﻴﺶ &= #65251;ﻴﺮﻭﺩ. ﺗﺎ ﻫﻤﻪ ﺭﺍ ﺃﻣ= ﻦ ﻭ ﺃﻣﻴﻦ،ﻭ ﻣؤ= 5251;ﻦ ﺍﻣّﻰ ﺑﺎ ﺍﻳﻤ&#= 65166;ﻥ ﻋﻤﻠﻰ ﺳﻠﻮﮐﻰ &= #65169;ﻨﻤﺎﻳﺪ، ﻭﺧﻮﺩﺷﺎﻥ ﺭﺍ &= #65255;ﻴﺰ ﺍﻟﻬﻰ ﻧﻤﺎﻳﻨ&#= 65194;. ﮔﻮﺋﻰ ﻫﺮ ﻳﻚ ﭼ= ﻮﻥ ﻣﺎﺭ ﭘﻮﺳﺖ ﺍﻧ&= #65194;ﺍﺧﺘﻪ، ﻫﻮﻳّﺖ ﻭﻣﺎﻫ= 5268;ّﺖ ﺟﺪﻳﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﻴﺎﺑﻨﺪ ﺍﮔ&#= 65198; ﮐﻪ ﺍﺯ ﻣﺮﮔﻬﺎ&= #65263; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩ= ﺭ ﺩﻭﺭﻩ ﺣﻴﺎﺕ ﺳ&= #65248;ﻮﮐﻰ ﺧﻮﺩ ﺑﮕﺬﺭﻧﺪ. = ﻭ ﺻﺒﺮ ﺍﻳّﻮﺑﻰ &#= 64380;ﻮﻥ ﭘﻴﺎﻣﺒﺮ ﺫﻭﺍ&#= 65247;ﻨﻮﻥ،ﻳﺎ ﺯﻧﻮﻥ ﺻﺒﻮﺭﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻫﻴ= ﭻ ﻳﻚ ﺍﺯ ﺁﻟﺎﻡ ﻭ= ﻣﺸﮑﻠﺎﺕ ﺟﻬﺎﻥ،ﺍﻭﺭﺍ = 5193;ﺭﺗﺼﻤﻴﻢ ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎ&#= 65245; ﺍﻟﻬﻰ ﺑﺎﺯ ﻧﻤ&= #65268;ﺪﺍﺭﺩ. ﺍﮔﺮ ﺍﻳﻦ ﺁﺭﺯ&= #65261; ﻭَﻫﻢ ﺑﺎﺷﺪ، = 4344;س ﻋﺸﻖ ﻧﻴﺰ ﺧﻴﺎ&= #65245; ﻭﮐﺎﺫﺏ ﺍﺳﺖ. ﻭ= ﺍﻳﻦ ﺩﺭﻭﻍ ﻭﻭﻫﻤﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻫﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65227;ﺎﻗﻞ ﺗﺮ ﻭ ﺳﺎﻟﻢ ﺗﺮ= ﻭ ﺩﺍﻧﺎ ﺗﺮ ﺑﺎﺷ&= #65194;،ﺑﻴﺸﺘﺮ ﺑﺪﺍﻥ ﺷﻮﻕ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻭ ﺗﺮﻙ= ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ ﻧﻤﻰ ﮐﻨ&= #65194;. ﻭﺍﻳﻦ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﺑﺎ = ﻏﻴﺮ ﻭ ﺑﺎ ﻫﺴﺘﻰ ﻭﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ که ﻳﮕﺎ= 5255;ﮕﻰ ﻳﻘﻴﻨﻰ ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻰ،= 5187;ﻘﻴﻘﺘﻰ ﺍﺳﺖ ﮐﻪ ﻧﻴﺎﺯ = ﺑﻘﺪﺭﺕ ﻋﻈﻴﻤﻰ ﺍﺯ ﺩﺭ&= #65241; ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﻟﺎﺯﻡ ﺩ&= #65165;ﺭﺩ. ﮐﻪ ﺷﺨﺺ ﺍﻋﻠﺎ&= #65249; ﺟﻨﮓ ﻋﻠﻴﻪ ﺧﻮ&= #65193; ﺑﺸﺮی ﻣﻴﻨﻤﺎ= 5267;ﺪ،ﻭﺍﺯ ﺧﻮﺩﺵ ﺑﺎ ﻧﻔﺮ&= #65173; ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ = ﻓﺮﺍﺭ ﻣﻴﮑﻨﺪ. ﺗﺎﺫﺍ&= #65175;ﻰﺩﻳﮕﺮﻭﺍﻟA= 260;ﻰﺑﺮﺗﺮﺑﻴﺎﺑ= ;ﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻭ ﺗﻤﺎ&#= 65249; ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ &= #65203;ﻠﻮﮐﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨ&= #65194;. ﻭ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍ= ﺯ ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65261; ﺭﺳﻤﻰ ﭼﻮﻥ ﻫﺮ = ﻳﻚ ﺍﺣﺰﺍﺏ ﻭﺗﺸﮑ&#= 65268;ﻠﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ،ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻓ&#= 65166;ﺳﺪ ﻭﻣﺸﺮﻙ ﺟﺎﻩ ﻃ&= #65248;ﺐ ﺧﺪﺍ ﻭﺩﻳﻦ ﺭﺍ = ﻭﺳﻴﻠﻪ ﺍﺳﺘثماﺭ ﺩﻳʄ= 05;ﺮﺍﻥ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺣﻖ= ﺣﮑﻮﻣﺖ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺎ&= #65163;ﻞ ﻣﻴﮕﺮﺩﻧﺪ،ﻭA= 197;ﻗﻴﺒﺎﻥ ﺍﻣثاﻝ ﺧﻮﺩﺭA= 165; ﻧﻴﺰ ﮐﺸﺘﺎﺭ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ. ﻭ ﺗﻤﺎﻡ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﺩﺭ ﻫﻤﻪ = ﺍﺩﻳﺎﻥ،ﺑﺎ ﻫﺮ ﻧﺎﻡ ﻭ ﻣﻈﺎ= ﻫﺮﻯ ﺍﺯ ﺭﻭﺣﺎﻧﻴّ= 578; کاﺎﺫب ﻨﺸﺎﻥ A= 251;ﻴﺪﻫﻨﺪ،ﺑﻮﺋ= ﻰ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻭ= ﺷﻨﺎﺧﺖ ﺧﺪﺍ ﻭ ﺣﺞ ﺃﮐﺒ= ﺮ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺍﺳﻢ ﺃﻋﻈﻢ ﺭﺍ = ﻧﺒﺮﺩه اﻧﺪ. ﮐﻪ ﺑﺮﺍﻯ = ﻋﺸﻖ ﺟﺰ ﺧﻮﺩﺧﻮﺍﻫ&#= 65264; ﻭ ﺷﻬﻮﺕ ﺭﺍﻧﻰ = ﻭ ﮐثرﺕ ﻣﺎﻝ ﻭﻣ= 5256;ﺎﻝ ﻧﻤﻰ ﻓﻬﻤﻨﺪ. ﮔ= ﺮﭼﻪ ﻫﺎﺭﺗﻤﺎﻥ ﺣﻞ &= #65251;ﺸﮑﻞ ﻓﻠﺎﺳﻔﻪ ﻭ ﻧﻈ&= #65198;ﻳّﺎﺕ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﻧ= ﺪﺍﺷﺘﻦ ﻭﻧﻔﻬﻤﻴﺪﻥ ﻋ&#= 65208;ﻖ ﻣﻴﺪﺍﻧﺪ ﺯﻳﺮ&#= 65165; ﺁﻧﻬﺎ ﻋﺸﻘﻰ ﻧ&= #65194;ﺍﺭﻧﺪ ﺟﺰ ﺧﻮﺩﭘﺮﺳﺘ&#= 65264;. ﻳﻌﻨﻰ ﺍﻳﻦ ﻓﻠ&= #65166;ﺳﻔﻪ ﺑﺎﻳﺪ ﺍﻭﻝ ﺍﺯ = ﺧﻮﺩ ﺣﻴﻮﺍﻧﻰ ﻭ ﺟﺎ&= #65259;ﻞ ﺧﻮﻳﺶ ﺑﻴﺮﻭﻥ &= #65169;ﺮﻭﻧﺪ،ﻭ ﺑﺬﺍﺕ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻣﺘّﺤﺪ ﺷﺪﻩ ﺁ&#= 65255;ﮕﺎﻩ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﺑﺎ ﻓﻠﺴﻔﻪ ﻫﺎ&= #65263; ﺧﻮﺩ ﺧﺪﻣﺘﻰ ﺑ&= #65166;ﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ،ﻭﺧﻮﺩﺭﺍ ﺑﺎﺁﻧﻬﺎ ﻳﮑﻰ &= #65169;ﺪﺍﻧﻨﺪ. ﻭﻟﻰ ﺧﺮﻭﺝ ﺍﻧ&= #65204;ﺎﻥ ﺍﺯ ﺧﻮﺩﺵ ﺭﺳﻴ&= #65194;ﻥ ﺑﺒﻴﺮﻭﻥ ﺟﻬﺎ&#= 65253; ﻣﺎﺩﻯ ﻧﻴﺴﺖ،= 5169;ﻠﮑﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺃﻧ&= #65194;ﺭﻭﻥ ﺩﺭﻭﻧﻰ ﺧﻮﺩ ﺑ&= #65268;ﺮﻭﻥ ﺭﻭﻧﺪ،ﻭ ﺑﻌﻮ= 5165;ﻟﻢ ﺍﻟﻬﻰ ﻧﻴﺎﻣﺪ&#= 65257; ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻏﻴﺒﻰ ﺧﺮﻭﺝ ﻧﻤﺎﻳﻨ&#= 65194;. ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ ﺁ&= #65255;ﮕﺎﻩ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻰ ﻧﻬﺎﺋﻰ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺮﺳﻨﺪ. ﻫﺎﺭ&= #65175;ﻤﺎﻥ ﻧﺘﻴﺠﻪ ﻣﻴﮕﻴ&#= 65198;ﺩ،ﮐﻪ ﻋﺸﻖ ﭘﻴﺮﻭﺯﻯ &= #65231;ﺮﻳﺰﻯ ﻭﻭﺍﻗﻌﻰ ﺍﺳﺖ. = ﻭﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ ﻧﻴﺰ ﺗﮑ&= #65252;ﻴﻞ ﮐﺮﺩ. ﮐﻪ ﺗﮑﻤﻴ= ﻞ ﻓﻄﺮﺕ ﺩﺭﻭﻧﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ، ﮐﻪ ﺍﺯ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺳﺪ. ﺩﺭ ﺍﻳﻨ= ﺠﺎ ﺑﺎﻳﻦ ﻧﮑﺘﻪ ﺭ&= #65203;ﻴﺪﻡ،ﮐﻪ ﺑﺮﺍﻯ ﺁﺷﮑﺎﺭ &= #65255;ﻤﻮﺩﻥ ﻳﻚ ﺣﻘﻴﻘﺖ ﻧﻴ&= #65166;ﺯﻯ ﺑﺎﺳﺘﺪﻟﺎﻝ ﻭ &= #65165;ثباﺕ ﺯﻳﺎﺩﻯ ﻧﻴﺴﺖ&#= 1548;ﺁﻧﻬﻢ ﺩﻟﺎﺋﻞ ﻣﺎﺩﻯ &= #65169;ﻠﮑﻪ ﮐﺎﻓﻰ ﺍﺳﺖ ﮐﻠ&= #65252;ﻪ ﮐﻮﺗﺎﻩ (ﻧﻪ)ﺭﺍ= ﺑﻌﻨﻮﺍن اﻧﮑﺎﺭ ﺑﻴﺎﻥ &#= 64400;ﺮﺩ. ﻭﻟﻰ ﺍﮔﺮ ﺑﺨﻮ&= #65165;ﻫﻴﻢ ﺍثباﺕ ﻳﻚ ﺍﺻA= 248;ﻰ ﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ&#= 1548;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﻤﺎﻡ ﺍﺳ= ﺘﺪﻟﺎﻟﺎﺕ ﻣﻤﮑﻦ ﺍﺳﺖ،ﺑ= 5198;ﺍﻯ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ &= #65261; ﻟﺠﻮﺝ ﮐﻢ ﺑﺎﺷ&= #65194; ﻭﻟﻰ ﻳﮏ کلمه A= 187;ﻖّ ﺍﺯ ﺁﻥ ﺍﺳﺘﺪﻟ&= #65166;ﻝ ﻫﺎ، ﺑﺮﺍﻯ ﺍﻧ&#= 65204;ﺎﻥ ﻋﺎﻗﻞ ﻧﻴﺰ ﮐﺎ&= #65235;ﻰ ﺍﺳﺖ. ﺍﮔﺮ ﻓﻨﺠ= ﺎﻥ ﺭﺍ ﺑﻘﻮﻝ ﮔﻮﻳ&= #65256;ﺪه ﭘُﺮتقال نخو&#= 65165;ﻧﻴﻢ، ﺑﺮﺍﺣﺘﻰ ﻣﻴﺘ&#= 65262;ﺍﻥ ﻧﻪ ﮔﻔﺖ. ﻭ ﺑﺮﺍ= ;ﻯ ﺍﻳﻨﮑﻪ ﺑﺨﻮﺍ&#= 65259;ﻴﻢ ﺁﻧﺮﺍ ثاﺑﺖ ﮐ= 5256;ﻴﻢ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻦ ﺷﻴئ ﻓʌ= 56;ﺠﺎﻥ ﺍﺳﺖ،ﺣﺘﻰ ﺍﮔ= 5198; ﭘﺮﺗﻘﺎﻝ ﻫﻢ ﻧ&= #65170;ﺎﺷﺪ،ﺑﺴﻴﺎʋ= 97; ﺳﺨت ﺨﻮﺍﻫﺪ ﺑ&#= 65262;ﺩ. ﻭﻫﺮﮔﻮنه اﻓʄ= 01;ﺎﺭﺍﻧﺴﺎﻧﻰ،&= #65169;ﺪﻭﻥ ﺍﺭﺍﺋﻪ ﺩﻟﺎﺋ&#= 1604; ﻨﻴﺴﺖ، که علّت عقیده ا= 5261;ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﻳﻌﻨﻰ ﻭﻯ ﺁﻣﺎﺩﻩ ﻫﺰ&= #65165;ﺭﺍﻥ ﺍﺩﻋﺎﻯ ﺩﻳﮕﺮ &= #65169;ﻮﺩ، ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﺑﮕﻮﻳﺪ <span style=3D'mso-spacerun:yes'> </span>ﻓﻨﺠﺎ= 5253; ﭘﺮﺗﻘﺎﻝ ﻧﻴﺴﺖ ﻭﻟﻰ ﺳﻴ&= #65168; ﻫﻢ ﻧﻴﺴﺖ. ﻭ ﻣﻐ= ;ﻠﻄﻪ ﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭ = ﺗﻔﻠﺴﻒ ﻫﺎﻯﻓﺮﺍﻭﺍﻥ &#= 65169;ﺎ ﻇﺎﻫﺮﻯ ﭘﺮﻃﻤ&#= 65220;ﺮﺍﻕﺍﺩﺍﻣﻪʋ= 91;ﻮﺍﻫﺪﺩﺍﺷﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺑ&#= 65228;ﻘﻴﺪﻩ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;، ﻧﻴﺎﺯﻯ ﺑﺎثب= 75;ﺕ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻫ&= #65198;ﻣﻮﺭﺩﻯ،ﮐﻪ ﻣﻨﮑﺮ ﺁﻥ ﻧﻴﺰ = ﺑﺎﺷﻴﻢ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫ= ﻤﻪ ﺩﺭﺳﺖ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﻣ= ﻘﺎﻡ ﻋﻘﻠﻰ ﻭ ﺗﮑﺎﻣ&= #1604;ی ﻤﻨتقدان ﺑﺎﻳ= ;ﺪ ﻧﻈﺮیّه ﺠﺪﻳʋ= 94;ﻯ ﺭﺍ ﺍﺭﺍﺋﻪ ﺩﺍ&= #65193; ﮐﻪ ﺣﻖّ ﺍﻧﮑﺎ&#= 65197; آن نیز ﺑﻮﺩﻩ ʋ= 69;ﺎﺷﺪ،ﻭ ﻧﻈﺮﻳﻪ ﺧﻮﺩﺭ&#= 65165; ﺍثباﺕ ﮐﺮﺩ،᥾= 1; ﺳﺮﺑﺴﺮ ﺩﻳﮕﺮ ﻣﮑﺎتب = 5236;ﮑﺮﻯ ﻧﮕﺬﺍﺭﺩ. ﻭﺧﻮ&= #65165;ﻧﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ ﻧﻈ&= #65198;ﻳﻪ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺟ&#= 65194;ﻳﺪ ﺭﺍ ﻣﻴﻴﺎﺑﺪ،= 4400;ﻪ ﻣﻄﺎﻟﺐ ﺳﺎﺑﻖ &= #65191;ﻮﺩﺭﺍﮔﺮﭼﻪ ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ &= #65259;ﻢ ﺑﻮﺩه اﻧﺪ، ﻭA= 247;ﻰ ﻣﻄﻠﺐ ﺩﺭﺳﺖ ﺗ&= #65198;ﻯ ﺁﻣﺪﻩ. ﺯﻳﺮﺍ ﺩ= ﺭ ﻫﺴﺘﻰ ﭼﻴﺰ ﺑﺪ&= #65263; ﻭﻧﺎﺩﺭﺳﺘﻰ ﻧ&#= 65268;ﺴﺖ،ﻭ ﻫﻤﻪ ﺧﻮﺏ ﻫﺴﺘ&= #65256;ﺪ ﺩﺭ ﻣﻘﺎﻡ ﺧﻮﺩ.= ﻭﻟﻰ ﺧﻮﺏ ﺗﺮﻯ ﻧﻴﺰ = ﻭﺟﻮﺩ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺍﺭﺩ. ﻭ ᥴ= 5;ﻟّﺎ ﺑﺪﺑﻴﻨﺎﻥ ﺑﻴ&#= 65252;ﺎﺭ، ﺟﺰ ﺑﺪﻯ ﻭ ﺑﺪﺗ= ﺮ ﺍﺯ ﺑﺪﻯ ﻧﻤﻰ ﺑ= ﻴﻨﻨﺪ،ﻭ ﺩﻝ ﺧﻮﺵ ﺑﺸﻨﺎ&= #65191;ﺖ ﺑﺪﻯﻫﺎ ﻫﺴﺘﻨ&#= 65194; ﺷﺎﻳﺪ ﺍﻳﻦ ﺗﻮ&= #65259;ّﻢ ﻓﻠﺎﺳﻔﻪ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﻣﮑﺎﺗﺐ ﺗﻮﺣﻴ&#= 65194;ﻯ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﻳ&#= 64405;ﺎﻧﻪ ﮐﺮﺩﻥ ﺭﻭﺡ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ باشد ،ᤨ= 0;ﻪ ﺑﻤﺮﺯﻫﺎﻯ ﻣﺮ&#= 64402; ﺍﺭﺍﺩﻯ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻧﻴﺰ ﭘﻴ&= #65206; برﻭند، ﻧﺎﺷﻰ= ; ﺍﺯ ﺍﻳﻦ ﺑﺎﺷﺪ، ک= 607; عشق اﻟﻬی ﺮﺍ ʋ= 65;ﺗّﺤﺎﺩ ﻭ ﺗﺠﺎﻧس ﺗﺎﻡ &= #65165;ﻧﺴﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺩﺍﻧﺴﺘﻬﺎﻧﺪ= 548;ﮐﻪ ﻧﻪ ﻓﻘﻂ ﺧﻠﻂ ﻭ= ﺗﺠﺎﻧس ﺩﺭ ﻣﺎﺩﻳّﺎﺕ &#= 65183;ﺴﻢ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ&#= 1548;ﺣﺘﻰ ﺑﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65227;ﻘﻠﻰ ﻭ ﺫﻫﻨﻰ ﺳﺎﻟﻚ = ﻣﻄﺮﺡ ﻧﻤﻰ ﺑﺎﺷﺪ،ﮐ= 5258; ﻃﺮﺩ ﻫﻤﻪ ﺁﻧﭽ&= #65258; ﺍﺯ ﮔﺬﺷﺘﻪ ﻭ ﺣ= ﺎﻝ ﺩﺭ ﺧﻮﺩ کرده A= 153;ﻧﮕﺎﻩ ﺍﻳﻦ ﻭﺣﺪﺕ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ،ﺗﺎ ﻣ= 5166;ﻫﻴّﺘﻰ ﺟﺪﻳﺪ ﺗﻨﻬﺎ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺗﺎ ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺴ&#= 65166;ﻟﻚ ﺩﺭ ﺭؤﻳﺎ ﺑﺮﺳ&#= 65194;. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65165;ﻳﻨﻬﻤﺎﻧﻰ ﻣﻘﺎم اﻟﻬﻰ ﺷ= 5260;ﻮﺩ ﺧﻮﺩ ﺩﺭﺭﻭﺡ ﺭ&= #65165; ﺩﺍﺭﺩ ﻭﻧﻪ ﺩﺭ = ﻋﻘﻞ. ﮐﻪ ﺣﺪّ ﺃﮐثر = 5227;ﻘﻞ ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193; ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﺩﺭ ﻳ= 5242; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻨ= ﻬﺎ ﺩﺭ ﺍﻣﻮﺭ ﻣﺮﺑ&= #65262;ﻁ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #64380;ﻨﺪ ﺳﺎﻟﻚ،ﺍﻳﻦ ﻭ= 5187;ﺪﺕ ﻭﺟﻮﺩ ﻭﺗﺠﺎﻧ&#= 1587;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ ﻋﻘﻞ ﮐﻞ= 17;،ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﺑﻌﺪﻯ،ﻭ ﺑﺎ ﻫ&#= 65198; ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺟﺪﻳﺪﺗﺮ ﻭ ﻋﺎ&= #65247;ﻰ ﺗﺮ،ﻣﺮﺍﺗﺐ ﺍ= 5247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺎﻟﺎ= 5175;ﺮﻯ ﺩﺍﺭﻧﺪ. ﮐﻪ ﮐﺎ= ﻣﻞ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺳﻠﻮﻙ،ﺑﻴ= 5206; ﺍﺯ ﮐﺎﻣﻞ ﻭﻟﺎ&= #65267;ﺖ ﻣﺴﻴﺢ،ﻭ ﻫﺮ ﺩ&#= 65261; ﺑﻴﺶ ﺍﺯ ﻣﻘﻮﻟ&= #65166;ﺕ ﻭﺣﮑﻤﺘﻬﺎﻯ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺯﺭﺩﺷﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺍ&#= 65197;ﻧﺪ. ﻭ ﺩﺭ</span><span lang=3DFA style=3D'mso-bidi-language:= FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﮐﻪ = ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65165;ﺯ ﺭﺍﻩ ﻣﻴﺮﺳﺪ، &#= 65191;ﻮﺩ ﻧﻴﺰ ﺑﺎ ﮐﺎﻣﻠ&= #65166;ﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻬﺪﻯ، ﺑﻤﺮﺍ= 5175;ﺐ ﻋﻘﻠﻰ ﻏﻴﺮ ﻗﺎ&= #65169;ﻞ ﻗﻴﺎس ﺑﺎ ﻣﻌﻘ&#= 65262;ﻟﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ. ﻭ ﺗﺎﺯﻩ= ﻫﻨﻮﺯ ﺁﻧﺎﻥ ﺑﻤﻌﻘﻮ&#= 65247;ﺎﺕ ﻧﻮﻉ ﺑﺎﺯﺑﺎﻟ&#= 65166;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺮ&= #65203;ﻴﺪه اﻧﺪ. ﮐﻪ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﻣﺮﺍﺗﺐ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ</span><span dir=3DLTR></span><span lang=3DFA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ ﭘ᥾= 8;ﺶ ﻫﺴﺖ،ﮐﻪ ﺩﺭ ﻧ&#= 65260;ﺎﻳﺖ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﺍﺳﺖ ﮐﻪ ﻓﺮﺿﺎ = ﺭﻭﺡ ﮐﺎﻣﻠﻰ،ﺩﺭ ﺗ= 5252;ﺎﻡ ﺁﻥ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺧﻮﺩﺭA= 165; ﺑﻨﻬﺎﻳﺖ ﻧﻮﺭ &= #65165;ﻟﺄﻧﻮﺭﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺭﻭ&#= 65185; ﺍﻟﺄﺭﻭﺍﺡ ﺍل= 604;ه ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﻭﺣﺘﻰ ﺍﻳﻨﻬﻤ&#= 65166;ﻧﻰ ﺍﻟﻠﻪ ﺧﺪﺍﻭﻧ&#= 65194; ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ = ﻫﺴﺘﻰ ﺭﺍ ﺩﺭ ﻋﻤّاء = 5251;ﻴﻴﺎﺑﻨﺪ،ﻭ ﺍﮔﺮ ﺑﺮﺳﻨﺪ ﺁ&= #65255;ﮕﺎﻩ ﺍﻟﻠﻪ ﺗﺎﺯه ا= 5263; ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕ&= #65198; ﺧﺪﺍﻭﻧﺪ ﻫﻮ،= 5187;ﺘﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﻋﻮ&= #65165;ﻟﻢ ﻫﺴﺘﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ، ﻭﻇﻴق= 07; اﻟﻬﻰ ﺗﺎﺯه اA= 263; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174; که کاﻣﻞ ﺑﺎﻳʋ= 94; ﮐﻤﺎﻟش ﺮﺍ ﺑﺪﻳﮕﺮﺍﻥ &= #65169;ﺪﻫﺪ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴ&#= 65254; ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺑ= ﻰ ﻧﻬﺎﻳﺖ ﺟﺒﺮﻭ&#= 65175;ﻬﺎ ﻭ ﺃﺭﺑﺎﺏ ﻧﻮﻉ = ﺗﺎ ﺍﻟﻠﻪ ﻫﺴﺖ. ﻭ ﺭ= ;ﺣﻤﺎﻥ ﺑﺮﺗﺮ ﺍﺯ ﻗﺎﺋ&= #65250;،ﮐﻪ ﺍﻭ ﺃﻋﻠﻰ ﻭ ﺍﻳ= ﻦ ﺃﻋﻈﻢ ﺍﺳﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎ ﺍﻳﻦ ﻣﺮﺍﺗ&= #65168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺍﺳﺖ،ﮐﻪ ﺑﻤﻄ= 5248;ﻖ ﻣﺤﺘﻮﻳﺎﺕ ﻋﻘ&#= 1604;ی ﺨﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭﻫﺮﻣﺮﺣله ﺤﻘﻴﻘﺘﻰ ﻧﺴﺒ&#= 65264; ﻭنه ﺤﻘﻴﻘﺘﻰ = 5251;ﻄﻠﻖ. ﻭﻧﻪ ﻳﮕﺎﻧﻪ ﺷ&= #65194;ﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺗﻦ ﻭ ﺻﻔﺎﺕ= ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ. ﮐﻪ= ﻓﺮﺽ ﺷﻮﺩ ﺩﺭ ﻳﮕﺎﻧ&= #65258; ﺷﺪﻥ ﺗﻤﺎﻡ ﺫﺭ&= #65165;ﺕ ﺑﺪﻥ ﻭﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65255;ﻴﺰ ﺍﻟﻬﻰ ﺷﻮﻧﺪ،= 4400;ﻪ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺁﻥ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺧﻮﺩ ﺭﺳﻴﺪه ا= 5255;ﺪ. ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65255;ﻤﻰ ﺧﻮﺍﻫﻨﺪ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎ ﺑﺮﻭﻧﺪ. = ﺯﻳﺮﺍ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65193;ﺭﻳﺎﺑﻨﺪ ﮐﻪ ﺍﻳﻦ ﻧﺮﺩﺑ&= #65166;ﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﭘﻠ&= #1617;ﻪ ﺩﺍﺭﺩ. ﮐﻪ ﺳﻘﻮ= ﻁ ﺍﺯ ﺁﻧﻬﺎ ﻣﻨﺠ&= #65198; ﺑﺘﮑﺮﺍﺭ ﻣﮑﺮ&#= 65197; ﭘﻠّﻪ</span><span dir=3DLTR></span><span lang=3DA= R-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺎ= ;ﻯ ﺳﻘﻮﻁ ﮐﺮﺩﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻦ = ﻫﺴﺘﻨﺪ،ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺧﻮ&= #65193;ﺷﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﭘﻠ&= #1617;ﻪ ﻫﺎﻯ ﺗﮑﺎﻣلی = 5198;ﺍ ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤ&= #1578; ﺠﻤﺎﺩﻯ ﻭﺟﻤﺎ&#= 65193;ﻯ،ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﻓ&= #65198;ﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮔﺬﺷته اﻧﺪ ﻭ = 5197;ﻧﺠﻬﺎﻯ ﺯﻧﺪﮔﺎﻧﻰ ﺁﻥ &= #65165;ﻧﻮﺍﻉ ﺭﺍ ﺑﺮﺩه اﻧﺪ= 548;ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﺎﻳﻦ &= #64404;ﻨﺞ ﻋﻘﻞ ﻣﺎﺩﻯ،ﻭ &#= 65259;ﺰاﺭﺍﻥ ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ&#= 1548;ﻭﻣﻌﺠﺰﺍﺕ ﺍﻟﻬﻰ ﺩﺭ ﻭﺟﻮ&= #65193; ﺧﻮﺩ ﺭﺳﻴﺪه ا= 5255;ﺪ. ﭘس ﺍﻧﮑﺎﺭ ﺗﻮ&#= 65187;ﻴﺪ ﺳﻠﻮﮐﻰ،ﻳﻌﻨA= 264; ﭘس ﺍﺯ ﻣﺮﮒ ﺳﻘ&= #65262;ﻁ ﺍﺯ ﻧﺮﺩﺑﺎﻧﻰ&#= 1548; ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻣﻴﺎﻧﻪ ﻫﺎﻯ ﺁﻥ ﻫﺴﺘﻨ&= #65194;. ﺁﻧﮕﺎﻩ ﺩﺭ ﮐﺎ&= #65197;ﻣﺎﻫﺎﻯ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ&#= 1548;ﻋﺬﺍﺑﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﻭﺑ&#= 65166;ﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺑ&= #65166;ﻟﺎ ﺑﻴﺎﻳﻨﺪ. ﮐﻪ ﻧ= ﻪ ﻓﻘﻂ ﺻﺪﻫﺎ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﺭ ﻧﺴﺨﻬ&= #65166;ﻯ ﺑﺪﺗﺮ ﺑﺸﺮﻯ،= 5169;ﻠﮑﻪ ﻣﻴﻠﻮﻧﻬﺎ ﺳﺎ&#= 65245; ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65165;ﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ،ﺣﻴﺎﺗﻬʋ= 66;ﻯ ﺣﻘﻴﺮ ﻭﺩﺭﺩﻧ&#= 65166;ﮐﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺯﻧ= ﺪﮔﻰ ﺁﻧﺎﻥ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﻴﻢ. ﺗﺎﺯﻩ ﻣﺎ ﺻﺤﺒ&= #65174; ﺍﺯ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﺩﺭ ﺍﻧﻮﺍﻉ ﺟﻤ&= #65166;ﺩﻯ ﻭ ﺗﺤﺖ ﺟﻤﺎﺩﻯ = ﺭﺍ ﻧﻤﻰ ﮐﻨﻴﻢ. ﮐﻪ= ﺻﺤﺒﺖ ﺍﺯ ﺑﻠﻴﻮﻧﻬﺎ &= #65169;ﻴﻠﻴﻮﻥ ﺳﺎﻝ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﻭﺍﻳﻦ ﻣﻌﻨﻰ ﺟ&= #65166;ﻭﺩﺍﻧﮕﻰ ﺩﺭ ﺟﻬﻨّﻢ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﻬﺎﻥ ﺑﻮﺩﻥ ﺍﺳﺖ. ﺗﺎ= ﻋﺎﻗﺒﺖ ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﺧﺪﺍﻭﻧﺪ،ﺩﺭ = 4400;ﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ = ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ&#= 1548; ﺩﺭﺗﮑﺎﻣﻠﺎﺕ &#= 65197;ﻭﺣی ﺮﺍ ﺑﻴﺎﺑﻨﺪ. ک&= #1607; ﺤﺘﻤﺎ ﻫﻢ ﺧﻮﺍ&= #65259;ﻨﺪ ﻳﺎﻓﺖ. ﺯﻳﺮﺍ ﺑ= ﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺍﻟ&= #65248;ﻪ ﺍﺳﺖ. ﺣﺘﻰ ﺗﻤﺎ= ﻣﻰ ﺍﺭﻭﺍﺡ ﺗﺤﺖ ﺃ&= #1579;یرﻯ ﻭ ﺃثیرﻯ ﻭ ﺃﺗ= 5252;ﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﻮﺍﻉ &= #64404;ﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ،ﮐA= 258; ﻫﻤﻪ ﺍﻳﻦ ﺍﻧﻮ&= #65165;ع ﺑﺎﻳﺪ ﺑﺘﺮﺗﻴ&#= 65168; ﻃﻰ ﺷﻮﻧﺪ،ﮐﻪ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻃﻰ ﮐﺮﺩه اﻧﺪ &#= 65261; ﺧﻮﺩﺭﺍﺑﻐﻔﻠ= 5174; ﺯﺩه اﻧﺪ. ﭼﻮﻥ &= #65247;ﺬﺗﻰ ﺩﺭ ﻣﺮﺗﻊ ﺟﻬﺎ&= #65253; ﺩﺍﺭﻧﺪ، ﮐﻪ ﻋ&#= 65248;ﻒ ﭼﺮﺍﻧﻰ ﻭﺷﮑﻢ &= #65169;ﺎﺭﮔﻰ ﻭ ﺷﻬﻮﺕ ﺭﺍﻧﻰ = ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﺩﺍ&= #65255;ﻰ ﺩﺍﺭﻧﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﻟ= ﻰ ﺑﻨﻈﺮ ﺷﻠﺮ ﻋﺸ&= #65238; ﺣﻘﻴﻘﻰ ﻭﺗﻮﺣ&#= 65268;ﺪ ﺭﺳﺎﻥ،ﺧﻮﺩ ﻓ= 5260;ﻢ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﻗﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﺨ&= #65262;ﺍﻫﺪ ﺩﺭ ﻫﻤﺎﻥ ﻣﻨﻰ = ﮐﻪ ﻫﺴﺖ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ،ﺗﺎ ﻫﻤﺎﻥ ﺧﺮﻭﺝ ﺍ&= #65199; ﺧﻮﺩ ﻭﻭﺭﻭﺩ ﺑ&= #65228;ﻮﺍﻟﻢ ﺍﻟﻬﻰ،ﺩﺭ ﺷﻬ= 5262;ﺩﻫﺎﻯ ﺭؤﻳﺎﺋﻰ،ﻭ ﻧA= 268;ﺰ ﻧﻪ ﺧﺮﻭﺝ ﺑﻤﺠ&= #65166;ﻣﻊ ﺍﻧﺴﺎﻧﻰ،ﮐﻪ = 5235;ﺮﻕ ﺯﻳﺎﺩﻯ ﺑﺎ ﻣﻦ = ﺷﺨﺺ ﻧﺪﺍﺭﺩ. ﻭ ﻟﺬﺍ= ﺧﻠﺎﺻﻪ ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫ&#= 65264;،ﻭ ﺣﺘﻰ ﺍﺯ ﺳﻄﺢ ﻫ= ﻤﮑﺎﺭﻯ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺴ&= #65220;ﺢ ﻓﺪﺍﮐﺎﺭﻯ ﺭﺳ&#= 65268;ﺪ، ﺗﺎ ﺍﺯ ﺧﻮﺩ ﺑﻴ= ﺮﻭﻥ ﺭﻓﺖ،ﻭ ﺧﻮﺩﻯ &#= 65165;ﻟﻬﻰ ﺗﺎﺯه اﻯ ﭘﻴﺪ= 5165; ﻧﻤﻮﺩ. ﺑﺤث (ﻣﺤ= ﺒّﺖ ﻗﺮﻳﺐ)،ﺳﻔﺎﺭ= 5205; ﻣﺴﻴﺢ ﻭ ﻫﻤﻪ ﺃ= ﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﻗﺒ&= #65246; ﺍﺯ ﻣﺴﻴﺢ ﻭ ﺑﻌ= ﺪ ﺍﺯ ﻣﺴﻴﺢ،ﭼﻨ= 5166;ﻥ ﻧﻴﺴﺖ ﮐﻪ ﺁﻧﺮ&= #65165; ﻧﻮﻋﻰ ﺣُﺐّ ﺫ= 5165;ﺕ ﻭﺧﻮﺩﺧﻮﺍﻫﻰ &#= 65169;ﺪﺍﻧﻴﻢ. ﺑﻠﮑﻪ ﺗﻌﺒﻴﺮ&#= 65263; ﺟﺪﻳﺪ،ﺑﺮﺍﻯ = 5191;ﺮﻭﺝ ﺍﺯ ﺫﺍت ﺨﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭدر ﮐﻤﻰ نیروی ﻋﺸق ﻮﺩ= ;ﺭ ﻧﻔﺮﺕ ﻭﺣﺘﻰ ﺑ&= #65264; ﺗﻔﺎﻭﺗﻰ ﺑﻰ ﻣ&= #65188;ﺒّﺘﻰ، ﻫﻤﻴﺸﻪ ﺑﺎﻋث &#= 65227;ﺠﻠﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﻀ&= #65166;ﻭﺕ ﻭ ﺍﻓﮑﺎﺭ ﺧﻮﺩ = ﺑﻮﺩﻩ،ﮐﻪ ﻧﻮﻋﻰ ﺗﻮﺣّﺶ &#= 65165;ﺳﺖ. ﮐﻪ ﺩﺭﺳﺖ ﺍﺣﺘ&= #65252;ﺎﻟﻰ ﺁﻧﺎﻥ،ﺑﺎﺯ ﻧ= 5166;ﺩﺭﺳﺖ ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ &= #65165;ﺳﺖ. ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65187;ﮑﻢ ﺳﺮﻳﻊ ﻭ ﺑﺪﻭﻥ = ﺗﺄﻣّﻞ ﮐﺎﻓﻰ ﻣﻴﺪﻫﻨ&#= 65194;. ﻭﺃﻣﺮﻯ ﺭﺍ ﻗﻄ&= #65228;ﻰ ﻣﻴﺪﺍﻧﻨﺪ،ﻭ = 5187;ﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ ﺗﻮﺟ&#= 1617;ﻬﻰ ﺑﺎﺭﺯﺷﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﺑﻨﻤﺎﻳﻨﺪ. ﻭ ﺳ= ﺨﺖ ﺩﺭﮔﻴﺮ ﺍﺭﺯﺷ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﺧﻮﺩ،ﻭ &#= 65165;ﺭﺯﺷﺴﻬﺎﻯ ﻭﺟﻮﺩﻯ،ﻣﺎﺩA= 263; ﺣﻴﻮﺍﻧﻰ ﭼﻨﺪ &= #65203;ﺎﻟﻪ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﺁﻧﺎﻥ ﻧﻈﺮﻯ ﺑ&= #65170;ﺎﻟﺎ ﻧﺪﺍﺭﻧﺪ،ﻭ ﻣ= 5194;ﺍﻡ ﺑﭙﺎﺋﻴﻦ ﻧﻈﺮ &= #65193;ﺍﺭﻧﺪ. ﻭ ﺑﺎ ﺍﻳﻦ ﭼﺸﻢ= ﺑﺎﺯ، ﻫﻨﻮﺯ ﺩﺭ ﻋﻤﺎ = ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭ ﮔﻮﺩﺍﻟﻬ&= #65166;ﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻭ ﺣ&= #65240;ﺎﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺍﻓﺘﺎﺩ. ﻭ ﺩﻟﺨ= ﻮﺵ ﺑﺮﺍﺣﺘﻰ ﺩﺭ ﺷ&= #65260;ﻮﺗﻰ ﻧﻔﺴﺎﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﺍﮔﺮﺍﻳﻦ ﺭﺍﺣ&#= 65176;ﻰ ﺗﻦ ﺑﺎﺷﺪ،ﭘس = 5198;ﺍﺣﺘﻰ ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﻧ&= #65252;ﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﺑﺮﺍی ﺪ&= #65197;ﻛﺎﻣﻮﺭ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺭﺯﺷﻬﺎ&= #65263; ﺭﻭﺣﻰ،ﻧﻴﺎﺯ = 5169;ﺘﺄﻣّﻠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺩﻳﮕﺮ&= #65263; ﻭﺑﺎلاﺘﺮﻯ ﺍA= 203;ﺖ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ،ﺗﻤﺮﮐA= 200; ﺩﺭ ﻭﺳﺎﺋﻂ ﺍﻟ&= #65260;ﻰ ﮐﺮﺩﻥ،ﻭ ﻋﺸﻖ &#= 65169;ﺎﺯﻯ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰﺁﻧﻬﺎ ﺩ&#= 65197;ﺭؤﻳﺎﻫﺎ ﺩﺍﺷﺘﻦ ﺁﻏﺎﺯ &= #65165;ﺯ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #65261;ﻟﻰ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻭ&= #64400;ﺎﻣﻠﻰ، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65198;ﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﺷ&= #65198;ﺍﻳﻂ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #65165;ﻭ ﺭﺍ ﻧﻴﺰ ﻟﻮﻯ ﻧ= ﺸﺎﻥ ﻣﻴﺪﻫﺪ، ﭼﻪ ﺻ&#= 65262;ﺭﺕ ﺷﻬﻮﺩﻯ ﻭﻣﻘﺎ&#= 65249; ﭘﻴﺮ،ﻭ ﭼﻪ ﺯﻳ&#= 65170;ﺎﺋﻰ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﮐﻪ ﻫ&= #65198; ﮐﺪﺍﻡ ﺩﺭ ﻳﮑﻰ = ﺍﺯ ﻋﻮﺍﻟﻢ ﻭ ﺁﺳﻤ&= #65166;ﻧﻬﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ،ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﻧﺪ. ﻭﺳﺎﻟ&= #65242; ﻧﻴﺰ ﺷﺎﻳﺴﺘﻪ &= #65261;ﺭﻭﺩ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﻣﻘﺎﻡ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﺁﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﮕﺮﺩﺩ. ﻭﻫﺮ = ﻋﺎﻟﻤﻰ ﺍﻟﻬﻰ ﺩﺭﻋﻈﻤ&#= 65174;،ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺷﻬ= ﻮﺩ ﺟﺪﻳﺪی ﺮﺍ ﺗﺼ&#= 65262;ﺭ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﮔﻤﺎﻥ ﻣ&= #65268;ﮑﻨﻨﺪ،ﻭﺍﻳʌ= 56;ﮑﻪ ﺑﮑﻤﺎﻝ ﻧﻬﺎﺋ&#= 65264; ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﻟﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻳﻦ ﭘﻴﺮ= ﺍﻟﻬﻰ ﺑﺰﺣﻤﺖ ﺧﻮﺍﻫ&#= 65194; ﺗﻮﺍﻧﺴﺖ،ﺳﺎA= 247;ﻚ ﺻﺎﺣﺐ ﺭؤﻳﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﺭﺍ ﺑﺎﻭﺭ ﺑﺪﻫ&= #65194;، ﮐﻪ ﺗﺎﺯﻩ ﺑﻴﻚ = ﺗﺠﻠّﻰ ﺟﺪﻳﺪﻯ ﺭﺳﻴﺪ&#= 65257;،ﻭ ﻧﻪ ﺑﻪ ﺍﻟﻠﻪ. ﭘ= ;س( ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴ&#= 65194;ﻯ ﺩﻓﻊ ﺷﺮﻙ) ﺍﺣﺘ= ﻤﺎﻟﻰ،ﭼﻮﻥ ﻟﺎ ﺍﻟﻪ ﺍﻟّﺎ &= #65165;ﻟﻠﻪ ﻭﻳﺎ ﺍﻟﻠﻪ ﺃﮐ&= #65170;ﺮ ﻭ ﻧﻈﺎﻳﺮ ﺁﻧﺮ&= #65165; ﺑﺎﻳﺪ تکرارﮐ= ;ﻨﺪ. ﻭ ﺣﺘﻰ ﮐﻠمه الله یا ﺃﻫﻮ ᥷= 3;ﺭ ﺃﻫﻮﺭﻣﺰﺩﺍ،A= 261;ﻧﻴﺰ ﮐﻠمه ﻠﺎﻫﻮت عالَم الله ،= 5259;ﻤﻪ ﺑﺎﻳﻦ ﻣﻌﻨﻰ ﺳ&= #65248;ﻮﮐﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺍ= 5267;ﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻫ&= #65204;ﺖ،ﻭ ﺍﻟﻪ ﻭﺳﻴﻠﻪ ﺗ&= #65156;ﻟّﻪ است. ﻭﻟﻰ ﻫﻨﻮ= 5199; ﺧﺪﺍﻭﻧﺪ (ﻫﻮ ﻳ= ﺎ ﺍﻭ)،ﺩﺭ ﻏﻴب ا= 5199; ﻫﺮﮔﻮﻧﻪ ﻫﺴﺘ&#= 65264; ﻣﻮﺭﺩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺼ= ;ﻮﺭما ﻧﻴﺴﺖ. <span style=3D'mso-spacerun:yes'> </= span><span style=3D'mso-spacerun:yes'> </span>ﻋﮑس ﻋ= 5208;ﻖ ﻭﺭﺯﻯ ﺑﺮﺍﻯ ﺍ&= #65175;ّﺤﺎﺩ،ﻫﻤﺎ᥽= 3; ﻧﻔﺮﺕ ﺍﺯ ﻏﻴﺮ = ﺍﺳﺖ. ﮐﻪ ﻋﺎﻣﻞ ﺑﺰﺭ&= #64402; ﺟﺪﺍﺋﻰ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ،ﺍﺯ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻧﻰ ﺧﻮﺩﺑﺎ ﻧﻔس کلّ هستی اﺳﺖ.= ﮔﺮﭼﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭﺩ&#= 65261;ﺭﻩ ﺳﻠﻮﻙ، ﺍﺑﺮﺍ= 5199; ﺑﻰ ﺍﻋﺘﻨﺎﺋﻰ &= #65169;ﺪﻳﮕﺮﺍﻥ ﺑﺨﺼﻮﺹ ﺍﺩﻋﺎ &= #65259;ﺎﻯ ﺩﻳﻨﻰ ﻗﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺩﺭ ﻧﻔﺮﺕ ﻫﻴﭻ = ﺍﺳﺘﺪﻟﺎﻟﻰ، ﻫﺮﭼﻪ ﺩﺭﺳﺖ ﻫ&= #65250; ﺑﺎﺷﺪ، ﺗﺄثیž= 5;ﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺘ&= #65256;ﻔّﺮ ﻧﺪﺍﺭﺩ ﻭ ﺣﺘﻰ = ﻫﺮ ﺩﺭﻭﻍ ﺑﺎﻃﻠﻰ&#= 1548; ﻣﻨﺎﺳﺐ ﻳﮑﻰ ﺍ&= #65199; ﻋﻘﺪﻩ ﺭﻭﺍﻧﻰ &= #65207;ﻨﻮﻧﺪﻩ ﻣﺘﻨﻔّﺮ ﺭﻧﮓ &#= 65187;ﻘﻴﻘت ﻤﺤض ﺒﺨﻮﺩ ﭘﻴ&#= 65194;ﺍ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﻧ= ﺴﺎﻥ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺭ= ﻭﺣﻰ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ &= #64400;ﺎﺭﻣﺎﻫﺎ ﺑﻌﻘﺐ ﻣﻴﺒﺮﺩ. = ﮐﻪ ﺟﺒﺮﺍﻥ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺍﺣﺘﻤﺎﻟﻰ ﭼﻨ&#= 65166;ﻥ ﻋﻘﺎﻳﺪ ﻣﺤﮑﻢ &= #65207;ﺪﻩ ﻣﻨﺤﺮﻓﻴﻦ،ﮐA= 258; ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65153;ثاﺭ ﺁﻧﻬﺎﺭﺍ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﺑﮑﻨﺪ،ﺑﺴﻴﺎA= 197; ﺳﺨﺖ ﻭﺯﻣﺎﻥ ﻣ&= #65268;ﺒﺮﺩ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﻧﻔﺮﺕ= ﻫﻤﻴﺸﻪ ﺗﻨﻬﺎﺋﻰ ﻭﺳﺮ&#= 65193;ی ﺪﺭ ﺣﻴﺎﺕ ﺍﺳﺖ.= ﮔﻮﺋﻰ ﺑﺮﺍﻯ ﻣﺮﮒ ﺩﺭ&= #65259;ﺮﻟﺤﻈﻪ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ &= #65261;ﻗﺘﻰ ﻣﻄﺎﻟﺐ ﺑﺎﻃﻠ&#= 65264; ﺣﻘﻴﻘﺖ ﭘﻴﺪﺍ &= #64400;ﻨﻨﺪ،ﺁﻧﮕﺎʌ= 57; ﭼﻨﺎﻥ ﺫﻫﻨﻰ ﻏ&= #65198;ﻕ ﺩﺭ ﺗﺨﻴّﻠﺎﺕ &#= 65261;ﺍﻭﻫﺎﻡ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺳﺮ= ﺍﺳﺮ ﺭﻧﺞ ﺁﻭﺭ ﻧﻴﺰ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﻫﻴﭻ ﮐﺪﺍ= ﻡ ﻧﻴﺰ ﻟﺬﺗﻰ ﮐﻪ = ﺩﺭ ﺭؤﻳﺎﻯ ﺷﻬﻮﺩ= 5263; ﻫﺴﺖ،ﺩﺭ ﺁﻧﻬ= 5166; ﺩﻳﺪﻩ ﺷﺪﻧﻰ ﻧ&= #65268;ﺴﺖ. ﮔﻮﺋﻰ ﺍﻳﻨﺎﻥ &= #65259;ﺮ ﻟﺤﻈﻪ ﺑﺎ ﺗﺨﻴ&= #1617;ﻠﺎﺕ ﺧﻮﺩ ﺩﺍﺭﻧﺪ،= 4400;ﻪ ﮔﻮﺭ ﺁﻳﻨﺪﻩ ﺧ&= #65262;ﺩﺭﺍ ﮔﻮﺩﺗﺮ ﻭﺗﺎﺭ&#= 65267;ﮑﺘﺮ ﻭﺳﺮﺩﺗﺮ ﻭﺗﺮ&#= 65203;ﻨﺎﮐﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ ﺷﺎﻳﺴﺘﻪ ﻳﻚ ﻣ&= #65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺪ&= #65175;ﺮ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺷﺪ. ﻭﺍﻳﻦ ﭼﻨﻴ= ﻦ ﺍﻓﺮﺍﺩﻯ ﺣﺎﺿ&#= 65198; ﺑﺪﺭﻙ ﺩﻳﮕﺮﺍ&#= 65253;، ﭼﻪ ﺭﺳﺪ ﺑﺄﺻﻞ = ﻫﻤﮑﺎﺭﻯ ﻭﻫﻢ ﺯﻳﺴﺘﻰ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻤﻰ ﺑﺎﺷ= ﻨﺪ. ﻣﮕﺮ ﺑﺎ ﻣﺎﻧﻨ&= #65194; ﺍﻣثاﻝ ﺧﻮﺩ ﺑ= 5166;ﺷﻨﺪ. ﮐﻪ ﮐﻮﺭ ﮐﻮﺭ ﺭ= ﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #65261; ﺁﺏ ﮔﻮﺩﺍل ﻮﺣ&#= 65240;ﺎﺭﺕ. ﻭ ﻫﻤﻴﺸﻪ ﻏﺮﻳ&= #65168; ﻭ ﺑﺪﻭﺭ ﺍﺯ ﺣﻘ= ﺎﻳﻖ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺩﻳﮕﺮ ﻭ ﻧﺰﺩﻳﮑﺘﺮ ﺑ&= #65188;ﻘﺎﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩ ، ﺩﺭﻧﺴﺦﻭﻣﺴ= 5190;ﺩﺭﺟﻬﺎﻥ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﻋﺸﻖ ﺃﺧﻮﻯ ﻭ ﺑ= ﺮﺍﺩﺭﻯ ﺍﺯ ﻧﻮﻉ ﺍﻟﻬﻰ = ﺁﻥ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65267;ﮕﺮ ﻳﺎ ﺑﺨﺼﻮﺹ ﺑﺎ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺍﺯ = 5251;ﻈﺎﻫﺮ ﻭ ﻋﻠﺎﺋﻢ ﺍﻳﻤ&= #65166;ﻥ ﺑﺨﺪﺍﻭﻧﺪ،ﻭ = 5187;ﻘﻴﻘﺖ ﻭﺍﺻﺎﻟﺖ ﻭﻋﺪ&#= 65257; ﺁﻳﻨﺪهﻫﺎﻯ ﺑ= 5260;ﺘﺮ ﻣﻮﺭﺩ ﺍﻧﺘﻈﺎ&#= 65197; ﺭﺳﻴﺪﻥ ﻣﺎﺍﺳ&#= 65174;. ﻭ ﻣﺮﺣﻠﻬﺎﻯ ﺍ&= #65199; ﺍﻋﺘﺮﺍﺽ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺬﺍﺕ ﻭﻣﻘﺎﻡ &= #65191;ﻮﺩ،ﮐﻪ ﺻﺎﺣﺐ ﻫﻤﻪ ﭼﻴ&= #65200; ﻧﻴﺴﺖ. ﻭ ﺩﻳﮕﺮ= ﺍﻥ ﺫﺍﺗﻬﺎﺋﻰ ﺩﺍ&#= 65197;ﻧﺪ،ﮐﻪ ﺑﺮﺍﻯ ﻣﺎ ﻧﺎﻣ&= #65236;ﻬﻮﻡ ﺍﺳﺖ. ﻭ ﻋﻠّﺖ ﻭ= ﺟﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﻬﺘﺮ ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺩﺭﻙ ﮐﻨﻨﺪ. ﻭﺣ= ﻘﺎﺭﺕ ﺧﻮﺩ ﺭﺍ ﺳﺎﻟﻚ = ﺩﺭ ﻫﻢ ﻧﺸﻴﻨﻰ ﺑﺎ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻬ&= #65176;ﺮﺩﺭ ﻣﻴﻴﺎﺑﺪ. ﻭﺑﺮ&= #65165;ﻯ ﻫﻤﻴﻦ ﺍﺳﺖ،ﮐ= 5258; ﻋﺸﻖ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﺣﺮﻑ ﺁﺧﺮ ﻫﺴﺘ&= #65264; ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﺑ= ;ﻘﻮﻟﻰ ﮐﻪ ﻣﻴﮕﻮﻳﻢ،= 5227;ﺸﻖ ﺁﺧﺮﻳﻦ ﺣﺮﻑ ﺁ&= #65251;ﻮﺧﺘﻨﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65255;ﻴﺰ ﻫﻤﺎﻥ ﺍﻭﻟﻴﻦ &= #65255;ﻘﻄﻪ ﻭﺣﺮﻑ ﺁﻣﻮﺧﺘ&#= 65256;ﻰ ﻫﺎﻯ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﭘ= س ﺗﻨﻬﺎ ﻧﻘﻄﻪ ﺍ&= #65207;ﺘﺮﺍﻙ ﺩﻭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻭﻓﻮﻕ ﺑﺸﺮﻯ، ﻫﻤﻴﻦ &#= 65211;ﻔﺖ ﻋﺸﻖ ﺍﺳﺖ. ﺁﻏﺎ= ﺯ ﺍﺯ ﻋﺸﻖ ﺳﺎﻟﻚ = ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻳﺎ ﺗ&= #65156;ﻳﻴﺪ ﺍﻭ. ﺭﺍﻫﻰ ﮐﻪ ﻫ= ;ﺮﭼﻪ ﺟﻠﻮﺗﺮ ﻣﻴﺮﻭ&#= 65193;،ﺭﻭﺷﻦ ﺗﺮ ﻭﻣﻨﻄﻘﻰ ﺗ&= #65198; ﺍﺳﺖ. ﻭﭘﺸﺖ ﺳﺮ= ﺗﺎﺭﻳﮑﺘﺮ ﻭﻭﺣﺸﺘﻨﺎﻙ ﺗ&#= 65198; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻗ= ﺒﻠﺎ ﻣﺘﻮﺟّﻪ ﺁﻥ ﻭ&#= 65187;ﺸﺘﻬﺎ ﻧﺒﻮﺩه اﻧﺪ. ﻭ&#= 65247;ﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺪﺍ&#= 65253; ﺗﻮﺣّﺸﻬﺎ ﻭﻭ= 5187;ﺸﺘﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ،ﺯﻧA= 194;ﮔﻰ ﻫﺎﻯ ﻣﺠﺪﺩ ﺗﺮ&= #65203;ﻨﺎﻙ ﺭﺍ ﺩﺭ ﺟﻬﺎنی &#= 1705;ه ﻤﺎ ﻧﻴﺰ ﻣﻴﺒﻴ&= #65256;ﻴﻢ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﺑﺮﺍﻯ ﭼﻨﺪ ﺻ= ﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭﻳ&= #65166; ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ،ﮔﻮﺋﻰ ﺟﺎﻭﺩﺍﻧﮕﻰ ﺟ&#= 65260;ﻨّﻢ ﻫﺎﻯ ﺟﻬﺎﻥ ﺭﺍ = ﺃﺑﺪﻯ ﻣﺎﻧﻨﺪ ﺩﺍﺭﻧ&#= 65194;. ﮔﺮﭼّﻪ ﺑﺎﺯ ﺑ&#= 65166; ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﻣ&= #65184;ﺪﺩ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻭ ﺗﮑ&= #65166;ﻣﻠﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻃﺒﻴﻌﻰ ﺣﻴʌ= 62;ﺍﻧﻰ،ﺑﺪﻭﻥ ﻋﻘﻞ ﻭﺍﺭﺍﺩﻩ&#= 1548; ﻫﺮ ﺑﺎﺭ ﺭﻭﺷﻨ&= #65264; ﻭﺟﻮﺩﻯ ﺑﻴﺸﺘ&#= 65198;ﻯ ﻣﻴﻴﺎﺑﻨﺪ،ﺗA= 166; ﭼﻮﻥ ﺑﻨﻮع ﺒﺸ&#= 65198;ﻯ ﺭﺳﻴﺪﻧﺪ ﭼﻨﻴ&#= 65254; ﮐﻨﻨﺪ، ﮐﻪ ﺍﮐ&#= 65256;ﻮﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻭ &= #65255;ﻤﻰ ﮐﻨﻨﺪ،ﻭ ﺳﺮﮔ= 5198;ﻡ ﻟﺬﺗﻬﺎﻯ ﺷﮑﻢ &= #65261; ﺍﻃﺮﺍﻑ ﺷﮑﻢ ﻫ&= #65204;ﺘﻨﺪ. ﻋﺸﻖ ﺑﻬﺮ ﻧﻮﻉ = ﺍﻟﻬﻰ ﺁﻥ،ﺳﻌﻰ ﺩﺍﺭ= 5193; ﺧﻮﺩ ﺭﺍ ﺑﻌﺎﺷ&= #65238; ﺩﻗﻴﻖ ﺗﺮ ﻧﺸﺎ&= #65253; ﺑﺪﻫﺪ، ﺗﺎ ﺑﻤ&#= 65228;ﺸﻮﻕ ﺗﻘﺮﺏ ﺑﻴﺎﺑﺪ. = ﻭﻟﻰ با ﻧﻔﺮﺕ ﻭ ﻏﻀ&#= 65168; ﻭﺗﻮﺣّﺶ ﻭﺑﺪ &#= 65193;ﻟﻰ، ﻣﺪﺍﻡ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65208;ﻨﺎﺳﺪ،ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺑﻬﺘ&= #65198; ﺳﺮﮐﻮﺏ ﻧﻤﺎﻳ&#= 65194;،ﻭ ﺩﻓﻊ ﺧﻄﺮ ﺭﻗﻴ&= #65170;ﺎﻥ ﺑﺮﺍﻯ ﺣﻔﻆ ﻭ ﻓ= ﺰﻭﻧﻰ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﻧ&= #65252;ﺎﻳﺪ. ﻭﻟﻰ ﻋﺎﺷﻖ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺟﺎﻥ ﺑﺪﻫﺪ، ﮐ&#= 65258; ﺑﺠﺎﻧﺎﻥ ﻣﻌﺸ&#= 65262;ﻕ ﻓﻄﺮﻯ و الهی ʌ= 61;ﻃﺒﻴﻌﻰ ﻭﺿﺮﻭﺭﻯ ﺧﻮﺩ &= #65169;رسد، ﺗﺎ ﺑﺮﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﺎﻳﺪ ﺑﺮﺳﺪ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻫﺴ&= #65176;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﺪ.= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻳﺎ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ،ﻓﻬﻤﻴA= 194;ﻥ ﺑﻴﺸﺘﺮ ﻭ ﻋﻤﻴ&= #65238; ﺗﺮ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ،ﻭ ﺑ&= #65194;ﻭن ﭽﻨﻴﻦ ﻓﻬﻤﻰ ﺑ&= #65198;ﺗﺮ، ﻧﻤﻰ ﺗﻮﺍﻥ ﻗﺪ&= #65251;ﻰ ﺑﺴﻮﻯ ﺁﻳﻨﺪه &#= 65259;ﺎﻯ ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪ&#= 65257; ﺧﻮﺩ ﺑﺮﺩﺍﺷﺖ &= #65199;ﻳﺮﺍ ﺩﺍﺭﺍﻯ ﺗﺎﺭﻳ&#= 64401;ﻰ ﻓﻬﻢ ﺁﻳﻨﺪﻩ ﻫ&= #65166; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻦ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﺳ&= #65174;،ﮐﻪ ﺻﻮﺭﺕ ﻭﻫﻢ ﺳﻴ&= #65198;ﺕ،ﻭ ﻫﻢ ﺯﺑﺎﻥ ﻭ ﻫﻢ= ﺭﻓﺘﺎﺭ ﺍﻭ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺻ&= #65262;ﺭﺕ ﻭﺳﻴﺮﺕ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ. ﻭﻟﻰ ﺗﻨﻬ= ﺎ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65261;. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65165;ﺯ ﻣﺮﺍﺣﻞ ﺁﻳﻨﺪ&#= 65257; ﺍﺯ ﭘﻴﺮ ﺁﮔﺎﻩ&= #1548;ﻭﺧﻮﺩ ﻧﻴﺰ ﺩﺭ ﺭؤﻳﺎ&#= 1548;ﺳﻤﺒﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺭؤﻳ&#= 65166;ﺋﻰ ﺁﻧﺮﺍ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺳﻮﮊﻩ ﺍﺻﻠﻰ ﻋ&= #65208;ﻖ ﻣﻴﻴﺎﺑﺪ ﭼﻮﻥ &= #65203;ﺎﻟﻚ ﺑﻮﻟﻰ ﺍﻟﻬﻰ ﺍ&= #65261; ﻋﺸﻖ ﻭﺭﺯﻳﺪﻩ &= #65165;ﺳﺖ. ﻭ ﻫﺮﮔﺎﻩ ﻭ ﺩﺭ= ﻫﺮ ﻣﺮﺣﻠﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﺎﻳﺴﺘﮕﻰ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺩﺭ ﺳﺎﻟﻚ، ﺍﺯ &= #65255;ﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #64344;ﻴﺪﺍ ﺷﻮﺩ. ﻭ(ﺣﺘﻰ ﺃﻋ= ;ﻠﻢ)ﺍﻟﻬﻰ ﺩﺳﺖ ﺑﺪﻫﺪ. ﺳﺎ= ﻟﻚ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺷ&= #65260;ﻮﺩ،ﻭﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ&= #65259;ﻤﺎﻥ ﻋﻘﻠﻬﺎ ﻭ ﺍﺧﻠ&= #65166;ﻕﻭﺧﻠﻘﺘﻬﺎA= 263;ﺟﺪﻳﺪﻣﻴﺮﺳﺪ= ;، ﮐﻪﺍ ﻳﻦﻫﻤﺎﻧ&#= 65264; ﺁﻧﺮﺍ ﭘﻴﺪﺍﮐ&#= 65198;ﺩﻩﺍﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻧ= ﺴﺎﻥ ﺩﺭ ﻧﻔﺮﺕ ﻭﻧﺒ&= #65262;ﺩﻥ ﻋﺸﻖ ﺩﺭ ﻫﺮ ﺃﻣ= ﺮﻯ،ﭼﻪ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻳ&= #65166; ﻋﺸﻘﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻃﺒ= ;ﻴﻌﻰ، ﺑﺪﻧﺒﺎﻝ ﺗﻔﺼ&#= 65268;ﻠﺎﺕ ﻭﺟﺰﺋﻴّﺎﺕ ﻣ= 5268;ﺒﺎﺷﺪ. ﮔﻮﺋﻰ ﺑﻔﻬﻢ ﺑ&= #65260;ﺘﺮ ﻣﻴﺮﺳﺎﻧﺪ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺑﺤﻴﺮﺕ ﻭﮔﻴﺠ&#= 65264; ﻭﭘﻮﭼﻰ ﻭﻧﻬﻠ&#= 65268;ﺴﻢ ﻣﻴﺒﺮﺩ. ﺯﻳﺮﺍ = ﻣﺘﻨﻔّﺮﻫﺮﭼA= 258; ﺑﻴﺸﺘﺮ ﺟﺰﺋﻴ&#= 1617;ﺎت ﺮﺍ ﺑﻴﺎﺑﺪ، ﺑ&#= 65176;ﺮﮐﻴﺐ ﻧﻤﻮﺩﻥ ﺁﻥ ﺟﺰ&= #65163;ﻴّﺎﺕ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣ= ﻴﭙﺮﺩﺍﺯﺩ،ﻭA= 251;ﻴﺨﻮﺍﻫﺪ ﺑﮑﻠﻴّﺎﺗﻰ ﺑ= 5198;ﺳﺪ،ﻭ ﺑﺴﻄﻮﺡ ﺑﺮﺗﺮ. = ﻭﺍﮔﺮ ﺍﺗّﻔﺎﻗﺎ ﺳﻄ= 5188;ﻰ ﮐﻠّﻰ ﻧﺴﺒﺘﺎ &#= 65193;ﺭﺳﺘﻰ ﺭﺳﻴﺪ،ﺑﺎﺯ ﺧ= 5262;ﺩﺭﺍ ﺩﺭ ﻣﺮﺯ ﻧﺎﺗﻮ&= #65165;ﻧﻴﻬﺎ ﻣﻴﺮﺳﺎﻧﺪ ﻟﺬ&#= 65165; ﻣﻴﮕﻮﺋﻴﻢ،ﺗA= 262;ﺟّﻪ ﺑﺠﺰﺋﻰ ﺑﻴﻨﻰ &= #65261; ﺳﻮﺍﺑﻖ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻣﺤﺮﻭﻣﻴّﺖ ﺑ= 5268;ﺸﺘﺮ ﺑﺂﻳﻨﺪه ﺒﻴﻨ= 5264; ﻭﮐلّ ﻮﺣﺪت ﻮA= 183;ﻮﺩﻯ ﺧﻮﺩ ﺑﺎﺩﻳﮕﺮ&#= 65165;ن اﺳﺖ. چه ﺮﺳﺪ ﺑ&#= 64401;ﻞ ﻫﺴﺘﻰ ﮐﻪ ﻣﻨﺠ&= #65198; ﻧﻤﻴﮕﺮﺩﺩ. ﮔﺮ&= #64380;ﻪ ﺩﺭ ﮐﺎﺭ ﻋﻠﻢ ﻓ= ﻴﺰﻳﻚ ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺑﺎﻳﺪ ﺟﺰﺋﻴّ= 5166;ﺕ ﺭﺍ ﺑﺒﻴﻨﻨﺪ. ﺁ= ﻧﮕﺎه کلّیات ﺮﺍ ﺍﻳ= ;ﻦ ﻏﻴﺮ ﻋﺎﺷﻘﺎﻥ &= #65261;ﻣﺘﻨﻔّﺮﺍﻥ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ،ﺑﺮʋ= 65;ﻯ ﺍثباﺕ ﮐﻠّﻴᥴ= 6;ﺕ ﺧﻮﺩ،ﻧﻈﺮﻳّʋ= 66;ﺕ ﺑﺎﻃﻞ ﺩﻳﮕﺮﻯ &= #65251;ﻄﺮﺡ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻓ= 5198;ﺍﻭﺍﻥ ﺍﺯ ﺍﻳﻦ ﺩﻟﺎﺋ&= #65246; ﺣﻘﻴﺮ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﺩﻳﻮﺍنه اﻯ ﺑﺮﺍﻯ ﺍثی= 75;ﺕ ﺍﺩﻋﺎﻫﺎﻯ ﺧﻮ&#= 65193;، ﺑﻌﻨﻮﺍﻥ ﺣﻘﺎ&#= 65267;ﻖ ﺑﺮﺣﺴب عقل ﺑʌ= 68;ﻤﺎﺭ ﺧﻮﺩ،ﮔﺎﻫﻰ ﺁ= 5255;ﻘﺪﺭ ﺩﻟﻴﻞ ﻣﻴﺂﻭﺭ&#= 65193;،که اﻧﺴﺎﻥ ﻋﺎﻗﻞ &#= 65175;ﻌﺠّﺐ ﻣﻴﮑﻨﺪ. ﭼﺮﺍ ﺍ= ﻭﺭﺍ ﺩﻳﻮﺍﻧﻪ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65268;ﭻ ﮐﺪﺍﻡ ﺍﺯ ﺩﻟﺎ&= #65163;ﻞ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﺍ&= #65261; ﺩﺭﺳﺖ ﻧﻴﺴﺖ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65193;ﺭﺳﺘﻰ ﻫﻢ ﮔﻔﺘﻪ ﺑﺎﺷ&= #65194;،ﺩﺭ ﺍﻳﻦ ﺍﺳﺘﺪﻟﺎ&#= 65247;ﺎت ﺪﻳﻮﺍنه ﺒﻴﺸA= 176;ﺮﺑﺎﻋث ﮔﻤﺮﺍﻫﻰ ﻭ ﺍﻓ&= #65200;ﺍﻳﺶ ﺑﺪﺑﻴﻨﻰ ﻭ ﺁﺯ&= #65197;ﺩﮔﻰ ﺣﺘﻰ ﺍﺯ ﻭﺟﻮﺩ&= #65191;ﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻳﻦ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﭼﻪ ﺑﻠﺒﻞ ﺯﺑﺎ&= #65255;ﻴﻬﺎ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻋﻘﺎﻳ= ;ﺪ ﺧﻮﺩ ﻭﺍﻓﮑﺎﺭ &= #65191;ﻮﻳﺶ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺍ= 5199; ﺍﻭﻫﺎﻡ ﻭ ﻋﻘﻞ = ﺑﻴﻤﺎﺭ ﺧﻮﺩ ﺑﺴﻴﺎﺭ ﻣ&= #65166;ﻳﻪ ﻣﻴﮕﻴﺮﻧﺪ. ﮔﺮ&= #64380;ﻪ ﻇﺎﻫﺮﺍ ﺑﻴﻤﺎ&#= 65197; ﻧﻴﺴﺘﻨﺪ،ﻭﺣA= 176;ﻰ ﻓﻴﻠﺴﻮﻑ ﺷﻬﺮ&#= 65173; ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺩﺭ = ﺗﻮﻓﻴﻘﺎﺕ ﺷﻬﻮﺩﻯ ﻭﺭؤﻳ= 5166;ﺋﻰ ﺧﻮﺩ،ﮐﻪ ﭼﻨﺎ= 5253; ﻳﻘﻴنی ﺪﺍﺭﻧA= 194;،ﻣﻴﺘﻮﺍﻧﻨﺪ= ، ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65166;ﻭﺭ ﺑﺪﻫﻨﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﺍﺯ ﺍﻧﺪﻭﺧﺘﻪ &= #65259;ﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻘﻞ ﺑﺸﺮﻯ A= 191;ﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤ&#= 65268;ﮑﻨﻨﺪ،ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﺣ&= #65262;ﺍﻟﻰ ﻭﺍﻟﻬﺎمی ﻨﺪA= 165;ﻧﺴﺘﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ. ﻭﭼﻮﻥ ﺳﺎﻟﻚ ﺍ&= #65199; ﭼﻨﻴﻦ ﻋﻘﺎﻳﺪ &= #65251;ﺎﺩﻯ ﻭﻗﺸﺮﻯ ﻭﺑﺸﺮ&#= 65263;ﺧﻮﺩ،ﺣﺘﻰ ﺍﮔﺮ ﻇﺎﻫﺮﺍ ﻧ&= #65268;ﮑﻮ ﺑﻨﻈﺮ ﻣﻴﺂﻳﻨ&#= 65194; ﺧﺎﻟﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ،ﺁﻧﮕﺎﻩ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭﺩﻳﺪﺍﺭ ﻋﻮﺍ&#= 65247;ﻢ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ&= #65197;ؤﻳﺎﻫﺎ ﻣﻴﺮﺳﺪ. ﻭﻟﻰ ﺑ= ﺪﺑﻴﻨﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﮐﺎ= 5169;ﻮﺳﻰ ﺩﺍﺭﻧﺪ. ﻭﺍﮔﺮ = ﺳﻌﺎﺩﺕ ﺁﻧﺮﺍ ﻫﻢ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺳ= 5252;ﺒﻮﻝ ﺁﻳﻨﺪه ﻫﺎﻯ ﺣ&#= 65240;ﻴﺮ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65193; ﺭﺍ ﺑﺒﻴﻨﻨﺪ. ﻭ= ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﺎﻭﺭ ﮐ&= #65256;ﻨﺪ،ﻓﮑﺮﻯ ﺑﺤﺎﻝ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﻨﺪ ﮐﺮﺩ. ﻭﺗﻨﻬﺎ ﺍ= ﻳن ﻔﮑﺮﺳﻠﻮک اﻟA= 260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ّﺎ ﺭؤﻳﺎﻫﺎﻯ ﺍﻧ= 5204;ﺎﻧﻬﺎﻯ ﮐﺎﻣﻞ ﻭﺳﺎﻟﻚ &= #65261; ﺣﺘﻰ ﺭؤﻳﺎﻫﺎ= 5263; ﻣﺨﺎﻟﻔﻴﻦ ﺭﺍ&#= 65257; ﺍﻟﻬﻰ ﻭﻗﺸﺮﻯ &= #65259;ﺎ ﻫﻴﭻ ﮐﺪﺍﻡ ﺑﻤ&= #65268;ﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻧﺎﻥ ﻧﺒﻮʋ= 93;ه اﻧﺪ، ﮐﻪ ﺑﺨﻮ= 5165;ﻫﻨﺪ ﭼﻪ ﺑﺒﻴﻨﻨﺪ ﻭ&= #64380;ﮕﻮﻧﻪ ﺑﺒﻴﻨﻨﺪ ﺍﻳﻦ &= #65251;ﺎﻫﻴّﺖ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻧﻬﺎ ﺍﺳﺖ،ﮐﻪ ﺩﺍﺳ= 5176;ﺎﻥ ﺻﺤﻨﻪ ﻫﺎﻯ ﺭؤ&#= 65267;ﺎﺋﻰ ﺧﻮﺏ ﻭ ﺑﺪ ﺁﻥ ﺍ= ;ﺯ ﺳﺮﻣﺎﻳﻪ ﻭﺟﻮ&#= 65193;ﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺩﺭﺑ= 5198;ﺍﺑﺮ ﭼﺸﻤﺎن ﻤﻴﺂﻳ= 5194;. ﻭﺧﺪﺍﻭﻧﺪ ﻫﻤ&#= 65268;ﺸﻪ ﺍﺯ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253;،ﺩﻟﻴﻞ ﻭ ﺻﺤنه ﺴﺎﺯﻯ &#= 65197;ؤﻳﺎﻫﺎ ﺭﺍﺑﮑﺎﺭ ﻣﻴﮕ&#= 65268;ﺮﺩ. ﮔﺮﭼﻪ ﺩﺭﺍﻓﮑ&#= 65166;ﺭ ﺩﺭﺑﻴﺪﺍﺭﻯ ﺁ&#= 65255;ﺎﻥ ﻧﻴﺰ ﭼﻨﻴﻦ ﻣﻴ&= #64401;ﻨﺪ. ﻭﻟﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﺎﻭﺭ ﮐﻨﻨﺪ،= 705;ه اﻳﻦ ﺧﻮﺩﺷﺎﻥ &#= 65255;ﻴﺴﺘﻨﺪ،ﮐﻪ ﻓﮑﺮ ﻭﺗﺼﻤﻴﻤ&#= 65264; ﺩﺍﺭﻧﺪ. ﺑﻠﮑﻪ = ﺍﻳﻦ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ. = ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻓﮑﺮ ﻣﻌﻤﻮ&= #65247;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194; ﮐﻪ ﺍﻳﻦ ﺍﻟﻬﺎ&= #65251;ﺎت ﻠﺪﻧّﻰ ﺍﻟﻬﻰ &#= 65153;ﻧﻬﺎ ﺍﺳﺖ. ﻭﺍلاّ ﺩ= 5197; ﺫﻫﻦ ﻭﮊﻧﺘﻴﻚ &= #65191;ﻮﺩ ﭼﻴﺰﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎ= ;ﻗﻰ ﻧﮕﺬﺍﺭﺩه اﻧA= 194;. ﺣﺘﻰ ﺍﮔﺮ ﺍﺯﺁ&= #65255;ﻬﺎ ﺩﺭ ﺍﺳﺘﺪﻟﺎﻝ &= #65191;ﻮﺩ ﺑﺎﺩﻳﮕﺮﺍﻥ ﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ،ﺑﺎA= 199; ﺍﻟﻬﻰ ﻣﺤﺴﻮب &#= 65252;ﻴﺸﻮﺩ. ﻭﺧﺪﺍﻭﻧﺪ ﺍﺻ&#= 65220;ﻠﺎﺣﺎﺑﺮﺳﺮʋ= 99;ﺑﺎﻥﻭﻓﮑﺮﺁﻧ= ﻬﺎﻗﺮﺍﺭﻣﻴﺪ= 5259;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻧ&= #65236;ﺮﺕ ﺁﻣﻴﺰ،ﻣﺨﺎﻟA= 234; ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋ&= #65208;ﻖ ﭘﺮﺳﺘﻰ،ﺑﺨﻮA= 169;ﻰ ﺭﻭﺷﻦ ﻣﻴﺒﺎﺷ&#= 65194;،ﮐﻪ ﺍﻳﻨﺎﻥ ﺳﺮﺍﺳ&#= 65198; ﺩﺭ ﺻﺪﺩ ﻳﺎﻓﺘ&= #65254; ﻣﻌﺎﻳﺐ ﺩﻳﮕﺮ&#= 65165;ﻥ،ﻭﻧﻘﺎﻁ ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﮔ&= #65236;ﺘﻪ ﻫﺎﻯ ﺑﺮﺗﺮﺍن هستند،ﮐﻪ ﺑﺮ= ﺣﺴﺐ ﻣﻨﻄﻖ ﻭ ﻋﻘﻞ ﺧ= ﻮﺩﺷﺎﻥ ﺟﺎﻯ ﺍﻳﺮﺍﺩ ﺍ&= #65203;ﺖ. ﺁﻧﮕﺎﻩ ﺑﺨﻮﺑ&#= 65264; ﺑﺎﺯﻳﭽﻪ ﺭﻭﺍ&#= 65253; ﺁﻟﻮﺩﻩ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ،ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193;ﺷﺎﻥ ﻇﺎﻫﺮﺍ ﺻﺤﻴﺢ &= #65169;ﺮﺍﻳﺸﺎﻥ ﻣﻴﺮﺳﺪ. ﻣثلا = 5251;ﻴﮕﻮﻳﻨﺪ،ﭘﻴ= ;ﺎﻣﺒﺮ ﺯﻥ ﺯﻳﺎﺩ ﺩﺍﺷ&= #65174;،ﮐﻪ ﺩﺭ ﻣﻨﻄﻖ ﺁﻧﺎ&= #65253; ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﻭﺩﺭ ﻣﻨﻄﻖ ﺳﻠﻮﮐﻰ&#= 1548;ﺍﻳﻨﺎﻥ ﺯﻥ ﻧﻴﺴﺘﻨﺪ ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﺟﻨس &#= 65199;ﻥ ﺑﻮﺩه اﻧﺪ. ﻭﺩ&#= 65197; ﺣﺮﻣﺴﺮﺍﻯ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻋﻤﻠﺎ ﺟﺰ ﻋﺒﺎ&= #65193;ت ﻮﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﮐﺎﺭﻯ ﻧﺪﺍﺷﺘ&#= 65256;ﺪ. ﺣتی اﮔﺮ ﻫﻤﺒA= 204;ﺘﺮﻯ ﻫم ﻤﺒﻮﺩه باž= 8;ﺪ ﻳک أﻣﺮﻋﺎﺩﻯ = 5165;ﺳﺖ،ﮐﻪ ﻫﺮﮐس ﭼﻨﻴﻦ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﺍﻳﻦ ﻧﻔﺮﺗﻤﻨ&#= 65194;ﺍﻥ ﮔﺬﺷﺘﻰ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﻭ ﺻﺒﺮﻯ ﻧﺪﺍﺭ&= #65255;ﺪ ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸ&= #65176;ﺮ،ﺑﻨﮑﺎﺕ ﻣﻮﺭﺩ ﺍﻋﺘﺮﺍ&#= 65213; ﺁﻧﻬﺎ،ﺑﺮﻭﺷA= 256;ﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮﻯ &= #65169;ﺮﺳﻨﺪ. ﻭ ﻋﺠﻠﻪ ﺩﺭ ﺍﻇ= ﻬﺎﺭ ﻧﻈﺮ ﻗﺎﻃﻊ ﺧﻮ&= #65193; ﺩﺍﺭﻧﺪ. ﻭ ﺍﻟّ&= #65166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﻋﺸق اﻟﻬﻰ، = 5183;ﺒﺮﻯ ﻭ ﺍﻟﺰﺍﻣﻰ ﺩﺭ = ﮐﺎﺭ ﻧﻴﺴﺖ. ﻫﻤﻪ ﺳﺎ= ﻟﮑﺎﻥ ﺣﻖ ﺩﺍﺭﻧﺪ ﺩﺭ = ﻫﺮ ﻣﺮﺣﻠله اﻯ ﮐA= 258; ﺑﺨﻮﺍﻫﻨﺪ،ﺗA= 198;ﻙ ﺳﻠﻮﻙ ﻭﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﺎﻭﻟﻴﺎﻟﻬﻰ &#= 65255;ﻤﺎﻳﻨﺪ ﺍﻟﺒﺘﻪ ﻣﺠﺎﺯ&#= 65165;ﺕ ﺍﻟﻬﻰ ﺷﺪﻳﺪﺗ&#= 65198;ﻯ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺧ= 5262;ﺩ ﺧﺒﺮ ﻧﺪﺍﺭﻧﺪ&#= 65267;ﺎﺑﺎﻭﺭ ﻧﻤﻰ ﮐﻨﻨﺪ. ﻭﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ &= #65165;ﻳﻦ ﺣﻖ ﺭﺍ ﺑﺴﺎﻟﮑ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ،که = 5;ﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺩﺳ&#= 65176;ﻮﺭﺍﺕ ﺳﻠﻮﮐﻰ ﺍﻭﺭﺍ &= #65227;ﻤﻞ ﮐﻨﻨﺪ ﻳﺎ ﻧﮑﻨ&= #65256;ﺪ. ﺯﻳﺮﺍ ﺑﺎ ﺟﺒﺮ = ﻭ ﻧﻔﻬﻤﻴﺪﻥ ﮐﺎ&#= 65235;ﻰ،ﻭ ﺷﺎﻳﺪ ﺑﺨﺎﻃﺮ &= #65255;ﻔﺮﺕ ﻭ ﺑﺪﺑﻴﻨﻰ ﺑﺎ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﮐﺴﻰ ﻧ= 5252;ﻴﺘﻮﺍﻧﺪ ﺑﺤﻘﻴﻘﺘﻰ ﺑﺮ&#= 65203;ﺪ ﭼﻪ ﺭﺳﺪ ﺑﺸﻬﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺳﺪ. ﻭﺳﺎﻟﻚ ﺻﺎﺩﻕ&#= 64400;ﻮﭼﮑﺘﺮﻳﻦ ﺍﺟﺎﺯﻩ ﺑﺨﻮﺩ&#= 65205; ﻧﻤﻴﺪﻫﺪ،ﻣﻄA= 248;ﺒﻰ ﺭﺍ ﮐﻪ ﺩﺭﺳﺖ ﻧ= ﻔﻬﻤﻴﺪﻩ ﺭﺩ ﮐﻨﺪ. ﻭﻣﻴﺘ= ﻮﺍﻧﺪ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺨﻮﺍﻫﺪ. ﻭﺍﮔ&= #65198; ﺗﻮﺿﻴﺤﻰ ﻧﺨﻮ&#= 65165;ﺳﺖ. ﻋﺎﺷﻖ ﻭ ﺻﺎﺩﻕ = ﺗﺮ ﺑﭙﻴﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻧ&= #65166;ﻇﺮ ﻭﺩﺍﻭﺭ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒ&= #65198; ﻣﻴﮕﻮﻳﺪ،ﺷﺮA= 217; ﺍﻭﻝ ﻭﻣﻬﻢ ﻭ ﺣ= ﻴﺎﺗﻰ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ،ﻭﺗﺠﻠّ᥾= 8;ﺎﺕ ﺍﻟﻬﻰ ﻭﮐﺴﺐ ﺻ&= #65236;ﺎﺕ ﺍﻟﻬﻰ، ﻋﺸﻖ ﻭ&#= 65197;ﺯﻯ ﺑﻮﺳﻴله اﻟﻬʌ= 64; ﻣﻴﺒﺎﺷﺪ ﺍﻟﺒﺘﻪ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ. ﻭﻟﻰ = ﺑﺎﺯ ﻣﻬﻤﺘﺮ ﺍﺯ ﻋﺸ&= #65238; ﺃﻣﺮﻯ ﺭﺍ ﻳﺎﺩ&= #65153;ﻭﺭ ﻣﻴﺸﻮﻡ. ﮐﻪ ﻗﻮ= ﻯ ﺗﺮ ﺍﺳﺖ ﻭﻣؤث= 617;رﺗﺮ. ﮐﻪ ﻫﻤﺎﻥ ﻟﺰﻭ&= #65249; ﻧﻔﺮﺕ ﺳﺎﻟﻚ ﺍ&= #65199; ﻣﺬﺍﻫﺐ ﻭ ﺭﻭﺷ&= #65260;ﺎ ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ &= #65251;ﺬﻫﺒﻰ،ﻭ ﻧﻈﺮﻳّﺎﺕ ﻋﻘ= 5248;ﻰ ﺁﻧﻬﺎ ﭼﻪ ﺩﻳﻨ&= #65264; ﺑﺎﺷﺪ ﻳﺎ ﺳﻴﺎ&= #65203;ﻰ ﻭ ﻓﻠﺴفی ﻮﻏﻴ= 5198;ﻩ. ﮔﺮﭼﻪ ﺍﻳﻦ ﻧﻔ&= #65198;ﺕ ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﻫ= ﺴﺖ ﮐﻪ ﺩﻭﺭﻯ ﺍﺯ ﮔ= ﺬﺷﺘﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺩﺭ ﺍﻭ ﻓ= 5198;ﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺍﻣﮑﺎﻥ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﻬﺘﺮ ﺑﺮﺍﻩ ﺍ&= #65247;ﻬﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﮔﺮ ﻧﻔﺮﺕ ﺭﺍ ﺩﺭ ﺳ= ﺎﻟﮑﺎﻥ ﻟﺎﺯﻡ ﺑﺪﺍﻧﻴ&#= 65250;. ﮐﻪ ﻧﺒﺎﻳﺪ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ،ﺩﺭ ﺭﻓ= 5176;ﺎﺭ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﻫ&= #65166;ﻯ ﺩﻳﮕﺮﺍﻥ،ﺗﻨA= 260;ﺎ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﺍﺳﺖ. ﻭ ﺍلاّ ﻧ&#= 65236;ﺮﺕ ﺳﺎﻟﻚ ﻳﻚ ﺃﻣﺮ = ﻋﺪﻣﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻧﻔﺮ= ﺕ ﺩﺷﻤﻨﺎﻥ ﺭﺍﻩ &= #65191;ﺪﺍ نفرت ﻳﻚﻭﺟﻮ᥷= 3; ﻭﺍﻗﻌﻰ ﺩﺭ ﺫﺍﺕ ﺭﻭﺣﻰ = ﺁﻧﺎﻥ ﺍﺳﺖ. ﻫﻤﺎﻧﮕﻮ&= #1606;ه که عشق ﻳﻚ ﺃﻣʋ= 98; ﻭﺟﻮﺩی اﺳﺖ که ﺒﺪﻭﻥ = 5153;ﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65194;ﻡ ﻭ ﻧﻴﺴﺘﻰ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﻭﻋﻘﻠﻰ &= #65251;ﻴﺒﺮﺩ ﻭﮐﺎﺭ ﺳﺎﻟﻚ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ،ﻫﻤﻴﻦ ﻋ= 5208;ﻖ ﻭﺭﺯﻯ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ. ﺁﻧﮕﺎﻩ ﺟﺴﻢ ﺑ&= #65208;ﺮﻯ ﮐﺎﻣﻞ، ﭼﻮﻥ ﮐ&#= 65236;ﺶ ﻭﮐﻠﺎﻩ ﻭﻟﺒﺎ&#= 1587; ﺍﻧﺴﺎﻥ ﭼﻴﺰﻯ &= #65255;ﻴﺴﺘﻨﺪ. ﺑﻠﮑﻪ ﻓﮑﺮ ﻭﺭ&= #65261;ﺡ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺭ&= #65261;ﺍﻧﻰ ﻭﺍﻟﻬﻰ ﺍﻧﺴﺎ&#= 65253; ﺧﺪﺍﺋﻰ ﺷﺪﻩ،= 5165;ﺻﻞ ﻭﺟﻮﺩ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻣﺨﺎﻟﻔﻴﻦ ﻋﺸ&#= 65238;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ،ﺑ&#= 65204;ﺮﻧﻮﺷﺖ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #65253; ﮐﺎﺭﻯ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﭼﻪ ﭘﻴﺶ ﺧﻮ= ﺍﻫﺪ ﺁﻣﺪ. ﻭ ﺣﺘﻰ ﻫﻴ= ;ﭻﺃﻧﮕﻴﺰه اﻯ ﺑﺮﺍﻯ ﺯﻧﺪ&#= 64404;ﻰ ﺑﻬﺘﺮ ﻧﺪﺍﺭﻧ&#= 65194;. ﭼﻪ ﺭﺳﺪ ﺑﻬﻢ ﺯ= ﻳﺴﺘﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ. ﻭ= ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﻭ ﺗﺄﻣّ&#= 65248;ﺎﺕ ﺁﻧﻬﺎ ﺳﻄﺤﻰ ﻭ = ﺯﻭﺩ ﮔﺬﺭ ﺍﺳﺖ. ﺗﺎ ﺯ= ;ﻭﺩﺗﺮ ﺑﺨﻮﺩ ﺑﻴﺎﻳﻨ&#= 65194;. ﻭ ﻟﺬﺕ ﺯﻧﺪﮔﻰ = ﻭﭼﺮﻳﺪﻥ ﺩﺭ ﻣﺮﺗﻊ ﺳﺒﺰ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺒﺮﻧﺪ ﻭ ﻋﻘﺐ ﻧﻤﺎﻧﺪ&= #65257; ﺑﺎﺷﻨﺪ. ﻣﺎﺩﺍ&= #65249; ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ ﻣﺤﺪﻭﺩ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ. ﻭ ﺍﻃﻤﻴﻨﺎﻧﻰ &= #65259;ﻢ ﺍﺯ ﺁﻳﻨﺪﻩ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻧﺪﺍﺭﻧﺪ. = ﮐﻪ ﺁﻳﺎ ﺣﺪﻳث ﻭﻣ&#= 65220;ﻠﺐ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻫ&= #65204;ﺖ ﻳﺎ ﻧﻪ. ﮐﻪ ﺣﺘﻰ= ; ﺑﺮﺍﻯ ﺍﺣﺘﻤﺎﻝ ﺑﻮﺩ&#= 65253; ﻋﻘﺒﻪ ﻫﺎ ﺍﻋﺘ&= #65256;ﺎﺋﻰ ﻫﻢ ﻧﻤﻰ ﮐﻨﻨﺪ.= ﮐﻪ ﻣﻌﻤﻮﻠﺎ ﻫﺮﭼ&#= 65258; ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65175;ﺮ ﺑﺎﺷﺪ،ﺑﺎﺣﺘA= 252;ﺎﻟﺎﺕ ﺑﻌﺪﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻴﺸﺘﺮ ﺑ= ﺎﻳﺪ ﻓﮑﺮ ﮐﻨﺪ. ﺑﺨﺼ= ﻮﺹ ﺍﮔﺮ ﺍﺣﺘﻤﺎﻝ &= #65165;ﺯ ﺧﻄﺮ ﺑﺎﺷﺪ،ﭼ= 5258; ﺭﺳﺪ ﺑﻤﺠﺎﺯﺍ&#= 65175;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌ&= #65264; ﻭ ﺟﻬﻨّﻤﻰ. ﻭ ﺍ= لاّ ﺍﺣﺘﻤﺎﻟﺎﺕ ﻧ&#= 65268;ﮑﻮ ﻧﻴﺰ ﻓﺮﺍﻭﺍﻥ &= #65259;ﺴﺘﻨﺪ. ﻭﺑﺮﺍﻯ ﺭﻓﻊ ﻧ&= #65268;ﺎﺯ ﻫﺎﻯ ﻣﺎﺩﻯ ﻧﺎ&= #65251;ﺤﺪﻭﺩ،ﻟﺎﺟʋ= 98;ﻡ ﺑﺎﻳﺪ ﺳﻨﮓ ﺩﻝ = ﺗﺮ ﺷﻮﻧﺪ،ﺗﺎﻫﺮ@= 380;ﻪ ﺑﻴﺸﺘﺮ ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﻏﺎ&= #65197;ﺕ ﮐﻨﻨﺪ. ﻭﺍﺯ ﺩﻳ= ﮕﺮﺍﻥ ﺑﺎﺭ ﺑﮑﺸﻨﺪ. ﻭ= ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺪﺳﺘ&#= 65252;ﺎﻟﻰ،ﺍﺻﻄﻠᥴ= 6;ﺣﺎ ﺍﮔﺮ ﺷﺪﻩ ﻗﻴﺼ&= #65198;ﻳﻪ ﻭ ﺑﺎﺯﺍﺭچه اA= 263; ﺭﺍ ﺑﺴﻮﺯﺍﻧﻨ&#= 65194;. ﺍﻳﻨﺎﻥ ﺷﺮﺍﺭ&#= 65173; ﺑﻴﺸﺘﺮ ﺑﺪﻭﺭ &= #65165;ﺯ ﻋﺸﻖ ﺑﺮﺍﺩﺭﻯ &= #65261;ﺍﻧﺴﺎﻧﻰ،ﭼʌ= 58; ﺭﺳﺪ ﺑﻌﺸﻘﻬﺎ&#= 65263; ﺍﻟﻬﻰ، ﻫﺮﮔﺰ &#= 64404;ﻮﺵ ﺑﻨﺪﺍﻫﺎﻯ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻭﻧﺎﺻﺤﺎﻥ،ﻭA= 187;ﺘﻰ ﺑﺘﺬﮐّﺮﺍت ﺪA= 165;ﺋﻢ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎ ﻭ ﺍﺣﻮﺍﻟﺸﺎﻥ &= #65255;ﻤﻴﺪﻫﻨﺪ. ﻭﺳﺮﻣﺴﺖ ﮐﺎﺭ &= #65261; ﺍﻓﮑﺎﺭ ﻭﻋﻘﺎ&#= 65267;ﺪ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﭘ= ﺮ ﻃﻤﻊ ﻭﻭﺣﺸﻰ ﺧ&= #65262;ﺩ ﻫﺴﺘﻨﺪ. ﻭ ﺣﺴﺎ= ﺏ ﺭﺳﻰ ﺭﺍ ﺩﺭ ﻫﺴ= ﺘﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ. ﻭ&= #65247;ﻰ ﺧﻮﺩﺷﺎﻥ ﺳﺨﺖ &= #65193;ﻗﻴﻖ ﺗﺮﻳﻦ ﺣﺴﺎﺏ ﺭ&= #65203;ﻰ ﻫﺎﻯ ﺑﺎﻣﻮﺍﻝ &= #65261; ﻣﻘﺎﻣﺎﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #1606; ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺑ= ﺎ ﮐﻮﭼﮑﺘﺮﻳﻦ ﻋ&#= 65194;ﻡ ﺍﺣﺘﺮﺍﻡ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺁﺷﻔﺘﻪ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻟﺬﺍ نفرت ﻭﻋʋ= 94;ﻡ ﻋﺸﻖ ﺑﺂﻳﻨﺪﻩ &= #65261; ﺍﻭﻟﺎﺩ ﺧﻮﺩ،= 4380;ﻪ ﺭﺳﺪ ﺑﺪﻳﮕﺮﺍ&#= 65253;،ﻋﻤﻠﺎ ﮐﺴﺐ ﺣﻘﺎﺭﺗﻬ&#= 65166;ﻯ ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ&#= 1548;ﻭ ﺑﺴﺮﺳﺨﺘﻰ ﻫﺎ&#= 65263; ﺭﻓﺘﺎﺭﻯ ﻭ ﺗﻌ&= #65212;ّﺒﺎﺕ ﮐﻮﺭ،ﻭﺗﺤﺠّʋ= 98; ﻋﻘﻠﻰ ﻭ ﺍﺭﺗﺠﺎﻉ ﻣﻘ&= #65166;ﻡ ﺭﻭﺡ ﺑﺸﺮﻯ ﺑﺮ&= #65165;ﻯ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻣﻴﻨﻤﺎﻳﻨﺪ . <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻋﻮﺕ ﻣﺤﺒّﺖ ﻗﺮﻳﺐ &#= 64404;ﻔﺘﻪ ﻣﺴﻴﺢ،ﻭ ﺳﻮﮊ= 5257; ﺗﮑﺮﺍﺭﻯ ﮐﺸﻴ&#= 65208;ﺎﻥ ﻭﺣﺘﻰ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﺩﻳﮕﺮ ﻣﺬﺍﻫﺐ &= #65239;ﺸﺮﻯ،ﺗﻨﻬﺎ ﺑﻘﺼﺪ ﻧﺰﺩﻳﻚ &= #65207;ﺪﻥ ﺑﺪﻳﮕﺮﺍﻥ،ﺑA= 220;ﻮﺭ ﺻﻠﺢ ﺟﻮﻳﺎﻧﻪ &= #65165;ﺳﺖ،ﺗﺎ ﻫﻢ ﻧﻈﻢ ﺍﺟﺘﻤ&= #65166;ﻋﻰﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎﺩ&#= 65267;ﮕﺮﺍﻥ ﺩﻭﺳﺘﺎﻧﻪ ﺑﺎ&#= 65207;ﺪ،ﻭ ﺣﺘﻰ ﺧﻴﺎﻝ ﺭﻫ&= #65170;ﺮﺍﻥ ﺳﻴﺎﺳﻰ ﻭﻣﺬﻫ&#= 65170;ﻰ ﻭﻧﻈﺎﻣﻰ ﺭﺍ ﺁ&= #65203;ﻮﺩه ﻨﻤﺎﻳﻨﺪ، که کسب ﻘﺼﺪ ﺁﺳﻴ= 76; ﺮﺳﺎﻧﺪن ﺒﻤﻘﺎﻣﺎﺕ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﻧﺪﺍﺭﺩ. ﺑﻠ= ﮑﻪ ﻣﺤﺒّﺖ ﺍﻟﻬﻰ &#= 65261; ﺍﺧﻮﺕ ﺍﻧﺴﺎﻧ&#= 65264; ﺍﻓﺮﺍﺩ ﺍﺯ ﻏﺮ&= #65169;ﺖ ﻏﺮﻳﺒﻰ ﺧﻮﺩ،= 4400;ﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ = ﺍﻓﺘﺎﺩه اﻧﺪ،ﻭﺍﺯ ﺯﻣA= 268;ﻦ ﻭﺯﻣﺎﻥ ﺳﺘﻤﮑ&#= 65166;ﺭﻯ ﻭﻣﺸﮑﻠﺎﺕ ﻣﻴ&#= 65170;ﺎﺭﺩ ﺗﻨﻬﺎ ﻳﺎﺩﺁﻭ&#= 65197;ﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭ&#= 65165; ﻣﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5228;ﺸﻖ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65165;ﺩﺭﺍنه ﺒﺎﻫﻢ، ﻭ ﺑﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺨﺼﻮﺹ ﺑﺮﻭﻧ&#= 65194;. ﻭﺧﺪﺍﻭﻧﺪ ﻧﻴ&#= 65200; ﺧﻮﺩ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﻣﻨﺎﺳﺐ ﻃﺎﻟﺒ&#= 65166;ﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﻣﻴﺪﻫﺪ. ﻭ ﺑﻴﺶ= ﺍﺯ ﺍﺑﻠﺎﻍ ﭘﻴﺎﻡ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ، ﻫﻴﭻ ﺍ&#= 65211;ﺮﺍﺭﻯ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻭ= ﻳﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﻭ ﺑ= ﺮﺍﺩﺭﻯ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5184;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺧﻮﺩ ﺑﺮﺳﻨﺪ،= 5165;ﮔﺮ ﻫﻨﻮﺯ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺸﻖ ﻧﻮﺭﻯ ﺍﺳﺖ ﮐﻪ = ﻫﻢ ﺭﺍﻩ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﻭ ﻓﮑﺮﻯ ﻭﺍﻟﻬ&= #65166;ﻣﺎت ﺘﺎﺯه ﺘﺮ ﻭﻣﻘ&#= 65166;ﻣﺎﺕ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65169;ﻬﺘﺮ ﻫﺪﺍﻳﺖ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﻭﻫﻢ ﻧﻮﺭ ﺁﻥ ﻧﻴﺰ ﺑ= ﺪﻳﮕﺮﺍﻥ ﻣﻴﺮﺳﺪ،ﮐﻪ ﻣ= 5204;ﺘﻌﺪﺍﻥ ﻧﻴﺰ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﺩﺭ ﺍﺣﻮﺍﻝ ﺧﻮ&= #65193; ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5169;ﺴﻮﻯ ﮐﻤﺎﻝ ﺑﺮﻭﻧﺪ. = ﻭﻳﺎ ﺍﺯ ﺣﮑﻤﺘﻬﺎ ﻭ = ﺁثاﺭ ﻓﮑﺮﻯ ﻭ ﻓﻠﺴﻔ&= #65264; ﻭﻧﻈﺮﻳّﺎﺕ ﻋ= 5198;ﻓﺎﻥ ﻧﻈﺮﻯ ﺁﻧﺎﻥ ﺩ&= #65197; ﺁﻳﻨﺪﻩ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﻫ= ﺮﮐس ﺩﺭ ﺯﻣﺎﻥ ﻣﻌﻴ&= #1617;ﻦ ﻭ ﺩﺭ ﺷﺮﺍﻳﻂ ﺧ= ﺎﺹ ﻟﺎﺯﻡ،ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﺑﺒﻴﺪﺍﺭﻯ ﺩﻝ &= #65261;ﻓﮑﺮ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺍ= ﻟﺒﺘﻪ ﻣﻔﻬﻮﻡ ﻋﺸﻖ ﻓ&= #65216;ﻴﻠﺘﻰ ﺍﺳﺖ ﮐﻪ ﻫﺮﭼﻪ = ﻣﻮﺿﻮﻋﺶ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 5191;ﻮﺩ ﻣﺤﺒّﺖ ﻣﻴﺒﺎ= 5207;ﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﻋ= ﺸﻘﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﻭﻋﻘﻞ ﻭ ﺍﺣﻮﺍ&= #65245; ﺑﺎﺷﺪ . ﻋﺸﻘﻬﺎ= ﻯ ﺑﺮﺍﺩﺭﻯ ﻭﻣﺎ&#= 65193;ﺭﻯ ﻭ ﺍﻧﺴﺎﻧﻰ،ﻭ &#= 65255;ﻴﺰ ﻋﺸﻘﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﻭ ﻋﺸ&= #65240;ﻬﺎﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸت ﺒ&#= 65192;ﻠﻖ،ﺁﻳﻨﺪه ﺴﺎﺯ ﻣﻘﺎم ﻔﺼ&#= 65246; ﻧﻮﻋﻰ ﺑﺸﺮی همگاﻥ،</span><span dir=3DLTR></span><s= pan lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺣﮑﻤﺘﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻭﺍﺧ&#= 65248;ﺎق اﻟﻬﻰ ﺗﺮ،ﻭﺩA= 197; ﻧﻬﺎﻳﺖ ﺣﮑﻤﺘ&#= 65260;ﺎﻯ ﻧﺎﺏ ﻣﺮﺑﻮﻁ ﺑ&= #65240;ﺪﺭﺗﻬﺎﻯ ﺁﻳﻨﺪﮔﺎﻥ ﺩﺍ&#= 65197;ﻧﺪ. ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;. ﻭ ﺍلاّ ﺩﺭ ﺍﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮی ﻮ ﺩ&= #65165;ﺷﺴﺘﻦ ﻋﻘﻞ ﻭﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﻓﻠﺴﻔﻰ ﻭ ﻋﻤﻠ&= #65264; ﻭ ﻗﻄﻌﺎ ﻋﻈﻴﻢ = ﺗﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﮐ= ﻪ ﮔﻮﺋﻰ ﺑﺮﺗﺮﻳ&#= 65254; ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;، ﺑﻌﻘﻞ ﻳﻚ ﮐﻮﺩ&= #65241; ﺷﺒﺎﻫﺖ ﺩﺍﺭﺩ. = ﻭ ﮔﻮﺋﻰ ﺷﺒﻴﻪ ﮐ&= #65166;ﺭﻫﺎﻯ ﻳﻚ ﻣﻴﻤﻮﻥ ﺩﺭ = ﺟﻨﮕﻞ ﺍﺳﺖ. ﺍﮔﺮ ﺑﺨﻮ= ﺍﻫﻴﻢ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﻋ&= #65240;ﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻤﺎﺋﻴﻢ،ﮐﻪ = 5259;ﻤﻴﺸﻪﺍﺯﻫﺰᥴ= 5;ﺭﺍﻥﺑﺮﺍﺑﺮﻣ&= #65268;ﮕﻮﺋﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﺸ= ﻖ ﻧﻴﺰ ﺍﺯ ﻣﮑﺎﺭ&= #65249; ﺍﺧﻠﺎﻕ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮔﺮﭼﻪ ﻣﺤﺒﻮﺏ &= #65207;ﺎﻳﺴﺘﻪ ﺭﻓﺘﺎﺭ ﻋﺎﺷﻘ&#= 65166;ﻧﻪ ﻋﺎﺷﻖ ﻧﺒﺎﺷﺪ. = ﭼﻮﻥ ﺍﺯ ﺳﻮﮊﻩ ﻫﺎﻯ = ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; ﺍﮔﺮ ﺷﺎﻳﺴﺘﻪ &= #65251;ﺤﺒّﺖ ﻧﺒﺎﺷﺪ،ﺑﺎﺯ = 5169;ﺂﻧﻬﺎ ﺑﺎﻳﺪ ﻣﺤﺒّﺖ &#= 65207;ﻮﺩ. ﺯﻳﺮﺍ ﻣﺤﺒّﺖ &#= 65193;ﺭ ﺩﻝ ﺳﻨﮓ ﺩﻳﮕﺮ&= #65165;ﻥ،ﺯﻣﺎﻧﻰ ﺯﻭﺩ ﺃثر ﺧﻮﺍ= 5259;ﺪ ﮐﺮﺩ. ﮐﻪ ﻧﺮﻡ ﮔ= ;ﺮﺩﻧﺪ ﻭﻋﺎﺷﻖ ﻭﻣﺤﺒ&#= 65174; ﮐﻨﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺑﺘﺪﺭﻳﺞ ﺩﻭﺳ&#= 65174; ﺑﺪﺍﺭﻧﺪ. ﻭ ﻣﻘ= ﺎﻡ ﺑﺮﺗﺮ ﺍﻭﺭﺍ ﺩ&= #65197;ﻙ ﮐﻨﻨﺪ. ﻭﻟﻰ ﺩﺭ= ﻋﺸﻖ ﺍﻟﻬﻰ،ﻣﺤﺒﻮA= 167; ﻧﺎﺷﺎﻳﺴﺖ ﻣﻄ&#= 65198;ﺡ ﻧﻴﺴﺖ،ﮐﻪ ﭘﻴ= 5198; ﮐﺎﻣﻞ ﺭﺍ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﺴﺎ&#= 65247;ﻚ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻌﺮفی کرﺩه ا= ;ﺳﺖ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﺭ&= #65193;ﻭﺭﻩ ﺳﻠﻮﻙ، ﻫﻔﺖ ﺳ&#= 65166;ﻟﻪ ﺑﺎ ﺩﻳﮕﺮﺍﻥ،= 5165;ﻳﻦ ﻣﺤﺒّﺖ ﺭﺍ ﺩﺍ&#= 65197;ﺩ،ﮐﻪ ﺑﺂﻧﻬﺎ ﺿﺮﺭﻯ &= #65255;ﻤﻰ ﺭﺳﺎﻧﺪ،ﻭ ﺁﺯ= 5165;ﺭ ﺁﻧﺎﻥ ﺭﺍ ﻣﻰ ﺑ= ﺨﺸﺪ. ﺑﺎﻳﻦ ﺍﻣﻴﺪ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﭘﺎﺩ&#= 65165;ﺵ ﮔﺬﺷﺖ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ، ﮐﻪ ﺑﺎﻋث ﻣﻴﺸ&#= 65262;ﺩ ﺗﺰﮐﻴﻪ ﻧﻔس ﺴ&#= 65166;ﻟﻚ ﻋﻤﻴﻖ ﺗﺮ ﺍﺩﺍ&= #65251;ﻪ ﻳﺎﺑﺪ. ﺍﻟﺒﺘﻪ = ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺤ&#= 65170;ّﺖ ﻧﮑﻨﺪ. ﺍﮔﺮ ﮐﻪ= ﺍﻣﮑﺎﻧﻰ ﻧﺪﺍﺷﺖ. ﻭﻟﻰ ﺩ= ﺭ ﻫﺮ ﺣﺎﻝ ﺍﻧﺘﻘ&= #65166;ﻡ ﭘﺮ ﺿﺮﺭ ﺑﺪﻳﮕ&= #65198;ﺍﻥ ﻧﺪﺍﺭﺩ. ﻭ ﺑﻘﻮ= ﻝ ﻣﺴﻴﺢ ﺩﺭ ﺍﺯﺍ&= #65263; ﻫﺮ ﺿﺮبه اﻯ ﮐ= 5258; ﺑﺼﻮﺭﺗﺶ ﻣﻴﺰ&#= 65193;ﻧﺪ،ﻣﻴﮕﻮﻳ᥷= 4; ﮐﻪ ﺿﺮﺑﻪ ﺩﻳﮕ&= #65198;ﻯ ﺑﺰﻥ،ﺍﮔﺮ ﺳﻮ= 5193;ﻯ ﺑﺮﺍﻳت ﺪﺍﺭﺩ. &= #65261; ﻣﺴﻴﺢ ﻧﻴﺰ ﺟﺎ&= #65247;ﺐ ﺗﺮ ﻣﻴﮕﻮﻳﺪ،= 4400;ﻪ ﻣﻦ ﻧﻴﺎﻣﺪه ا= 5249; ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻧﻴﮑﻮ ﺭﺍ ﻧﺠﺎ&= #65173; ﺑﺪﻫﻢ،ﮐﻪ ﺁﻧ= 5260;ﺎ ﺧﻮﺩ ﺩﺭ ﺷﺮﻑ ﻧ= ﺠﺎﺕ ﻫﺴﺘﻨﺪ. ﺑﻠﮑﻪ = ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻦ ﻣﺒﻌﻮ= 9; ﺷﺪه اﻡ،ﮐﻪ ﺧﻄﺎﮐA= 166;ﺭﺍﻥ ﻭ ﮔﻨﻪ ﮐﺎﺭﺍﻥ = ﺭﺍ ﺩﻋﻮﺕ ﺑﻨﺠﺎﺕ &= #65255;ﻤﺎﻳﻢ ﺗﺎ ﺑﺎ ﺗﻮﺑﻪ ﺳ= ﻠﻮﮐﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﺭﻓ&= #65176;ﺎﺭﻯ ﻭﭘﻨﺪﺍﺭﻯ ﻭ ﮔ&= #65236;ﺘﺎﺭﻯ ﺧﻮﺩ ﺩﺳﺖ ﺑﮑﺸ&= #65256;ﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﻤ= ﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺳﺎﻟﮑA= 166;ﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﻫﺮ = ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264;،ﭼﻮﻥ ﺑﺨﻠﻖ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ ﺑﺎﺯﮔﺮﺩﻧﺪ، = 5259;ﺮﻳﻚ ﺑﺮﺍﻯ ﻃﺒﻘﺎﺗ&#= 65264; ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ&#= 1548;ﺩﺭﻓﺼﻮل ﻤﺘﻔﺎﻭﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭﻋﻘﻠʌ= 60;ﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻭ ﺳﻠ&= #65268;قه هاﻯ ﻣﺨﺘﻠﻒ ﺍ= 5197;ﺷﺎﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻣ&= #65204;ﻴﺢ ﻣﻴﮕﻮﻳﺪ، ﻣﺤ= 5170;ّﺖ ﺣﻘﻴﻘﻰ ﻫﻤﺎﻥ &= #65165;ﺳﺖ،ﮐﻪ ﺍﻧﺴﺎﻥ ﺑأﺷﺮ= 5165;ﺭ ﻭﮔﻨﺎﻫﮑﺎﺭﺍ= 5253; ﻣﺤﺒّﺖ ﮐﻨﺪ. ﻭ = ﺍلاّ ﻣﺤﺒّﺖ ﺑﻤﺤﺒ= 5262;ﺑﺎﻥ، ﮐﻪ ﺩﻝ ﻣﺎ ﺭﺍ ﺭ= ;ﺑﻮﺩه اﻧﺪ ﻫﻨﺮ ﻧﻴﺴ&#= 65174;. ﻫﻨﺮ ﻭﺍﻗﻌﻰ ﮐ&= #65256;ﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﻭ ﺍﻧ&= #65184;ﺎم ﺁﻧﭽﻪ ﺑﻨفع ﺃ= 5169;ﺪﻯ ﺩﻳﮕﺮﺍن اﺳﺖ= 48; ﻭﻟﻮ ﻣﺎﺭﺍ ﺁﺯﺍﺭ ﻭ&= #65197;ﻧج ﻤﻴﺪﻫﻨﺪ. ﻭ ﺑﻘ= ﻮﻝ ﻣﺤﻤﺪ ﺃﻧﺒﻴﺎ &= #65259;ﺮﭼﻪ ﻣﻘﺎﻣﺸﺎﻥ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺑﺎﺷﺪ، ﻳﻌﻨﻰ &#= 65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮکه ﺘﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺭﺍ ﺩﺍﺭﻧﺪ، ﺳ&#= 65192;ﺘﻰ ﺯﻧﺪﮔﻰ ﺁﻧﻬﺎ &= #65169;ﻴﺸﺘﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻋﻔ= ﻮ ﻭ ﺑﺨﺸﺶ ﺁﺯﺍﺭ = ﺩﻫﻨﺪﮔﺎﻥ ﺑﺪﺗﺮ، ﻋﻔﻮ ﺁ&#= 65255;ﻬﺎ ﻣﺸﮑﻞ ﺗﺮ ﻭ ﺩﺭ= ﺩﻧﺎﮐﺘﺮﻣﻴﮑ= 5256;ﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﻋﺎ&= #65207;ﻖ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺭﺍ ﮐﻨﺘﺮﻝ ﻧﻤﺎﻳ&#= 65194; . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﻘ= ﻴﺪﻩ ﻋﺎﺷﻘﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺪﮐﺎﺭﺍﻥ ﻣﺤ&#= 65170;ّﺖ ﺭﺍ ﻧﺪﻳﺪه اﻧ= 5194;،ﮐﻪ ﺁﻧﺮﺍ ﻧﻤﻴﺸﻨ&#= 65166;ﺳﻨﺪ که ﺒﮑﻨﻨﺪ ﻭ ﻳ&#= 65166; ﺍﺯ ﻣﺤﻞ ﺳﺎﺧﺘ&= #65252;ﺎﻥ ﻓﮑﺮﻯ ﻭ ﺭﻭﺣﻰ = ﻭ ﺭﻭﺍن ﺁﻟﻮﺩﻩ &#= 65153;ﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ ﺁﺯﺍﺭ= ﻧﻤﻮﺩﻥ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﺣﺘﻤﺎ ﺍﻣثﻝ ﺁ&#= 65191;ﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ،ﻫﻤﻪ ﻣ= 5196;ﺍﻫﺐ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﮐﻪ ﺍگر ﺑﻨﺎﻡ ﺧﺪ= 5165; ﻣﺮﺩﻡ ﺭﺍ ﺁﺯﺍ&= #65197; ﺑﺪﻫﻨﺪ،ﻭ ﺣﺘ= 5264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺸﺘﺎﺭ ﻧﺎʋ= 87;ﻖ ﻧﮑﻨﻨﺪ ،ﺧﺪﺍ= 5261;ﻧﺪ ﺍﺯ ﺁﻧﻬﺎ ﻧﺎﺭ&= #65165;ﺿﻰ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻋﺬ= ﺍﺏ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﭘ= س ﺁﺧﻮﻧﺪﻫﺎ ﺑﺮ&#= 65165;ﻯ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﻋ&= #65196;ﺍﺏ ﻧﺒﻴﻨﻨﺪ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺭﺍ ﻋﺬﺍﺏ ﻣﻴﺪ&= #65259;ﻨﺪ. ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ ﮐ= ﻪ ﻧﻔﻊ ﺧﻮﺩﺭﺍ ﻣ&= #65264; ﺟﻮﻳﻨﺪ. ﮐﻪ ﺣﺪ= ّ ﺃﻗﻞ ﺿﺮﺭﻯ ﻧﮑ&= #65256;ﻨﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197;ﻭﻳﺶ ﺍﻟﻬﻰ ﻣﻴﮕﻮﻳ&#= 65194;،ﺧﺪﺍﻳﺎ ﺣﺎﺿﺮﻡ ﺑﺠﺎﻯ &= #65259;ﻤﻪ ﺍﻳﻦ ﺟﻬﻨﻤﻴﺎ&#= 65253; ﺗﻮ،ﻣﻦ ﺑﺠﻬﻨ= 5250; ﺑﺮﻭﻡ،ﻭ ﺁﻧﺎ= 5253; ﺭﺍ ﺑﺒﻬﺸت ﺘﻮ &= #65197;ﺍﻩ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﮔ= ﺮﭼﻪ ﻣﻦ ﻣﺤﺮﻭﻡ ﺧﻮ&= #65165;ﻫﻢ ﺑﻮﺩ،ﺍﻟﺒﺘﻪ = 5165;ﮐﻨﻮﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﻣﺤﺮﻭﻡ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ،ﻭلی ﺨﺪﺍﻭﻧﺪ ﺩﺍﺩ&#= 64404;ﺮ ﻧﻴﺰ ﭼﻨﻴﻦ ﻧﻤ&= #65264; ﮐﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ= ﺗﻤﺎﻡ ﺟﻬﻨّﻤﻴﺎﻥ ﺭ= 5165; ﺑﺨﺎﻃﺮ ﺍﻳﻦ ﺩ&= #65197;ﻭﻳﺶ ﺑﺒﺨﺸﺪ، ﺩﺭﻭ= 5267;ﺶ ﺭﺍ ﻧﻴﺰ ﺟﻬﻨﻤ&= #65264; ﻧﻤﻰ ﮐﻨﺪ. ﮐﻪ ﭼ= ;ﻨﻴﻦ ﺣُﺴﻦ ﻧﻴّﺘﻰ = 5169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65193;. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻧ&= #65268;ﺰ ﺍﻳﻦ ﺷﻘﺎﻭﺕ ﭘ&= #65268;ﺸﮕﺎﻥ،ﺑﺨﺸʌ= 62;ﺩﻩ ﺍﻟﻬﻰ ﺍﺯ ﺟﻬﻨ&= #65252;ﻬﺎﻯ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﺟﻬﻨ&= #1617;ﻤﻰ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ = ﺯﻣﺎﻧﻰ ﭘس ﺍﺯ ﮐﺎﺭﻣﺎ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭ ﺑﺎﻟﺎﺗﺮ ﻧﻴ&= #65200; ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﻫﻤﻪ ﺑﺎﻳﺪ = ﺑﺮﺳﻨﺪ ﻭﻣﻴﺮﺳﻨﺪ. ﻭﻫ&= #65252;ﮕﻰ ﺩﺭﻭﻳﺸﺎﻧﻰ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﮐ= ﻪ ﺍﻳﻦ ﺩﺭﻭﻳﺸﺎ&#= 65253; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﻬﻨّﻢ ﺯﻧ᥷= 4;ﮔﻰ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65175;ﺤﻤّﻞ ﻣﻴﮑﻨﻨﺪ ﺗﺎ ﻫ&= #65198;ﭼﻪ ﺑﻴﺸﺘﺮ ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻫ&= #65194;ﺍﻳﺖ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﮐ&= #65256;ﻨﺪ. ﺍﮔﺮ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;، ﮐﻪ ﻫﺪﺍﻳﺖ ﻋﻤ&= #65248;ﺎﺑﺎﺧﺪﺍﻭﻧA= 194;ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺧﻰ ﻋﺸﻖ ﺭﺍ ﺑﻬﺮ ﺷ= ﮑﻞ ﺁﻥ،ﺑﺨﺎﻃﺮ ﻟ= 5196;ﺕ ﻋﺸﻖ ﻭﺭﺯﻳﺪﻥ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ. ﻭﭼﻮﻥ ﻋﺸﻖ ﺗﺸ&= #65262;ﻳﻖ ﮐﻨﻨﺪﻩ ﻋﺎﺷﻖ&#= 1548;ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺳ&= #65166;ﻟﻚ ﻧﻴﺰ ﻧﻪ ﻓﻘﻂ ﻋ= ﺎﺩﺕ ﻭﻣﻠﮑﻪ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ&#= 1548;ﮐﻪ ﺗﻨﻬﺎ ﻭﺳﻴﻠﻪ &= #65165;ﺩﺍﻣﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺗﻌﺎﻟﻰ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﻣ&= #65208;ﮑﻠﺎﺕ ﭼﻮﻥ ﮐﻮﻩ،ﻏﻴ= 5198; ﻗﺎﺑﻞ ﻋﺒﻮﺭ ﻫ&= #65204;ﺘﻨﺪ،ﻋﺎﻗﺒʋ= 74; ﺑﻘﻠّﻪ ﺁﻥ ﻣﻴ&#= 65198;ﺳﻨﺪ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ. = ﭼﻮﻥ ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻏﻴﺮ = ﺳﺎﻟﮑﺎﻥ ﻋﺸﻖ ﺭﺍ ﺑﺮﺍﻯ = ﻟﺬﺕ ﺁﻥ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻟﻰ ﻋﺸﻖ ﺍA= 199; ﺻﻔﺎﺗﺶ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65259;ﺮ ﺭﻭﺯ ﺑﺎﻳﺪ ﻋﺸ&= #65240;ﻰ ﺳﻮﺯﺍﻥ ﺗﺮ،ﻭ &#= 65247;ﺬﺕ ﺑﺨﺶ ﺗﺮ ﺩﺍﺷت&#= 1607; ﺒﺎﺷﻨﺪ. ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﺍﻣﺮﻭﺯ ﺍﮔﺭ ﻣ&= #65166;ﻧﻨﺪ ﺩﻳﺮﻭﺯﺑﺎﺷﺪ= 548; ﻋﺸﻖ ﺍﻣﺮﻭﺯ ﻟ&= #65196;ﺕ ﻋﺸﻖ ﺩﻳﺮﻭﺯ ﺭ&= #65165; ﻧﺪﺍﺭﺩ. ﻭ ﺑﻘﻮ= ﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ ﻣ&#= 65198;ﺗﻀﻰ،ﺍﮔﺮ ﺻﻠﺎﺕ ﺍﻣﺮﻭﺯ&#= 1548;ﭼﻮﻥ ﺩﻳﺮﻭﺯ ﺑﺎﺷﺪ&#= 1548; ﺻﻠﺎﺕ ﺩﻳﺮﻭﺯ &= #64344;ﺬﻳﺮﻓﺘﻪ ﺍﻟﻬﻰ ﻫﺴﺖ،ﻭ= 5247;ﻰ ﺻﻠﺎﺕ ﺍﻣﺮﻭﺯ &= #64344;ﺬﻳﺮﻓﺘﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﻴﺸﻮﺩ،ﮐ= ;ﻪ ﺑﺎﻳﺪ ﺑﻬﺘﺮ ﺑ&= #65166;ﺷﺪ ﭼﻪ ﺻﻠﺎﺕ ﻧﻤﺎ&= #65199;،ﻭ ﻫﺮ ﻋﺒﺎﺩﺗﻰ ﻭ&= #65247;ﻰ ﻣﻘﺼﻮﺩ ﺻﻠﻪ ﻫ&= #65166; ﻭ ﺍﺭﺗﺒﺎﻁ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264;( ﺣﻀﺮﺕ ﻭﺳﺎﺋﻂ )= ﺍﻟﻬﻰ،ﺁﻏﺎﺯ ﺍﺯ ﺻﻮﺭﺕ ﺷﻬﻮ&= #65193;ﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮔﻮﺋﻰ ﺑﻘﻮﻝ ﺣ&= #65166;ﻓﻆ ﺷﻴﺮﺍﺯﻯ،ﻫﺮ = 5169;ﺎﺭ ﺑﺎﻳﺪ ﺗﺮﺳﻴﻢ &= #65195;ﺭّﻩ ﺑﺬﺭﻩ ﺻﻮﺭﺕ ﻣ&= #65188;ﺒﻮﺏ ﺭﺍ ﺩﺭ ﺩﻝ ﻭ ﻓﮑ= ;ﺮ ﻭﺗﺨﻴّﻞ ﺧﻮﺩ &#= 65169;ﮑﻨﻢ. ﻭﻫﻨﺮ ﻧﻤﺎﺋﻰ &= #65193;ﺭ ﺯﻳﺒﺎﺋﻰ ﺑﻴﺸ&#= 65176;ﺮ ﺑﻨﻤﺎﻳﻢ، ﻭﻣ= 5262;ﺯﺍﺋﻴﻚ ﻭﺍﺭ ﺩﻗﻴﻘﺎ ﺻ&= #65262;ﺭﺕ ﻣﺤﺒﻮﺏ ﺭﺍ ﺩﺭ = ﺩﻝ ﺧﻮﺩ ﺣﺎﺿﺮ ﮐﻨ&= #65250;، ﮐﻪ ﺁﻧﮕﺎﻩ ﻫﺮ = ﺣﺮﻓﻰ ﺑﺎ ﺧﺪﺍ ﺩﺍﺭﻡ = ﺑﻮﻯ ﺑﮕﻮﻳﻢ. که ﭙﻴ&#= 65198; ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ = ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺧﺪﺍﻭ&= #65255;ﺪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ. ﻭ ﻟﺬﺍ ﻫﻨﺮ ﺗﺮ= ﺳﻴﻢ ﻭ ﺯﻳﺒﺎﺳﺎﺯﻯ &= #65165;ﻳﻦ ﻧﻘﺶ ﻭ ﻧﮕﺎﺭ ﺻ= ﻮﺭﺕ ﻣﺤﺒﻮﺏ،ﻭ ﻫﺮ= 5267;ﻚ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ،ﺗﻤﺎﻡ ﮐﺎﺭ ﻋﺒﺎﺩﺕ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ. ﭘس ﻋﺸﻖ ﺭ= ﺍ ﺑﺨﺎﻃﺮ ﻟﺬﺕ ﺟ&= #65204;ﻤﻰ ﺁﻥ ﻧﺒﺎﻳﺪ ﺩﺍ&= #65207;ﺖ. ﻭﺣﺘﻰ ﻟﺬﺕ ﻣﻌ&= #65256;ﻮﻯ ﻭ ﻋﻘﻠﻰ ﭼﻨﻴﻦ = ﻋﺸﻘﻰ ﺑﺎﺯﮐﺎﺭ ﻟﺬﺗ&#= 65260;ﺎﻯ ﻣﻴﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ﻯ،ﺩﺭ ﺩﻳﺪﺍﺭﻫﺎﻯ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ. ﮔﺮﭼﻪ ﺩﺭ ﺳﺎﻟ&= #65242; ﻭ ﺁﻏﺎﺯ ﮐﺎﺭ. ﻫ= ;ﺮ ﺩﺭﺟﻪ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ،ﺗﻤﺮﻳﻨﻰ ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ &= #65227;ﺸﻖ ﻭﺭﺯﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ. ﻟﺬﺕ ﻭﺻﻮ= ﻝ ﻭ ﺍﻳﻦ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻤ= ;ﺎﻧﻰ ﻳﺎﻓﺘﻦ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ،ﺑﺎﻟﺎA= 175;ﺮﻳﻦ ﻟﺬﺕ ﻣﻴﻨﻮﻯ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﻫﻤﺮﺍ= ﻩ ﺁﻥ ﺑﺎ ﻟﺬﺗﻬﺎ&= #65263; ﻣﻌﻨﻮﻯ ﻭﻋﻘﻠ&#= 65264; ﻭﺍﻟﻬﻯ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﻟﺬﺗﻬﺎﻯ ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺣ&= #65194;ﻭﺩ ﻧﻴﺎﺯ،ﻭﺑﺮﺍA= 263; ﻟﺤظه اﻯ ﺑﻴﺸA= 176;ﺮﻧﻴﺴﺖ. ﻭﺗﻨﻬﺎ ﺑﺮﺍﻯ &= #65175;ﻘﺮﺏ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳ&#= 65174;،ﺗﺎ ﺷﺎﻳﺪ ﺩﻝ ﺁﻧﺎ&= #65253; ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭ&= #65255;ﺪ. ﺯﻳﺮﺍ ﺩﺭ ﺩﻝ ﺩ= ﻭﺳﺖ ﺑﻬﺮ ﺣﻴﻠﻪ ﺭﻫ&= #65264; ﺑﺎﻳﺪ ﮐﺮﺩ. ﻋﺎ= ﺑﺪﺍﻥ ﻣﺴﻴﺤﻰ ﺍﺯ ﺩﻳ&= #65194;ﻥ ﺭﻧﺞ ﻣﺴﻴﺢ ﻣﺼ&= #65248;ﻮﺏ ﺍﺷﻚ ﻣﻴﺮﻳﺰﻧ&#= 65194;،ﻭلی ﺒﺎﻳﺪ ﺑﺪﺍﻧﻨ&#= 65194; ﮐﻪ ﺧﻮﺩﺑﺎﻳﺪ &= #65251;ﺎﻧﻨﺪ ﻣﺴﻴﺢ ﺭﻧﺞ ﺑﺒ&= #65198;ﻧﺪ،ﻭﺻﻠیب ﻘﺘﻞ ﺧﻮﺩﺭﺍ ﻫ&= #65252;ﻴﺸﻪ ﺑﺎﺧﻮﺩ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﻫﻤﻪ ﺑ= ﺎﻳﺪ ﺧﻮﺩ ﻣﺴﻴﺢ ﻭﻣ&= #65188;ﻤﺪ ﻭﺑﻮﺩﺍ ﺷﻮﻧﺪ&#= 1548;ﺗﺎ ﺑﻬﻤﺎﻥ ﺷﻬﻮﺩ &= #65251;ﺮﺑﻮﻃﻪ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﭘ= س ﻋﺸﻖ ﻭﻣﺤﺒّﺖ= 548;ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264;،ﻳﻚ ﺩﻋﺎ ﻭ ﻳﻚ ﻓﮑﺮ= ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻓﻌﻞ ﻭﻋ&= #65252;ﻞ ﺩﺭﺧﻮﻳﺸﺘﻦ،A= 169;ﺎ ﺻﺒﺮ ﻭﺍﺭﺍﺩﻩ &= #65227;ﺎﺷﻘﺎﻧﻪ ﺍﺳﺖ. ﻭﭘﻴﺎﻡ ﻣ= ﺴﻴﺢ ﻭﻣﺤﻤﺪ،ﻭﻫﻤA= 258; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺮ ﺯﻣﺎﻥ،ﮐﻪ &#= 65155;ﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭ&= #65259;ﺴﺘﻨﺪ،ﺭﺳﺎʌ= 55;ﺪﻥ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺳ&= #65174;،ﮐﻪ ﻫﺮﮐس ﺑﺎﻳﺪ ﺑ&#= 65268;ﺪﺍﺭ ﻭﻫﺸﻴﺎﺭﻭ ﻋﺎ&#= 65207;ﻖ ﮔﺮﺩﺩ،ﺗﺎ ﺑﻬ= 5208;ﺖ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯ&#= 65193;. ﻭ ﺑﻬﺸﺖ ﺗﻮﻟﺪ = ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﮐﻪ ﺍﻧﺴ&= #65166;ﻥ ﺧﻮﺩ ﺳﺮﻧﻮﺷﺖ &= #65191;ﻮﻳﺶ ﺭﺍ ﻗﺒﻠﺎ ﺳﺎﺧ&= #65176;ﻪ،ﻭﺍﻳﻨﻚ ﺑﺮﺍﻯ ﺁﻳﻨﺪه &#= 65204;ﺮﻧﻮﺷﺖ ﺗﺎﺯﻩ ﺑﺴﺎﺯﺩ &= #65261; ﺭﺍﻩﺁﻥﺗﻨﻬﺎ= 5227;ﺸﻖﻭﺳﻠﻮﻙﺍ᥼= 7;ﻬﻰﺍﺳﺖ. </span><span dir=3DLTR><br> <span style=3D'mso-spacerun:yes'> </span></span><span lang=3DFA style=3D'mso-bidi-language:FA'><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM114><span dir=3DLTR>M114</span></a></p> <span style=3D'mso-bookmark:M114'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>عشق مادری <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺍﻯ ﺻﻔﺖ ﻋﺸﻖ،ﺑﺮ= 5175;ﺮﻳﻦ ﺻﻔﺖ ﺿﺮﻭﺭﻯ ﻭ&= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548; در ﺍﺷﮑﺎﻝ ﻭ ﺩ&#= 65197;ﺟﺎﺕ ﻣﺨﺘﻠﻒ ﮔﻔته = 575;ﻧﺪ. ﻭلی ﺴﺮﺍﺳﺮ ﻋ= 5208;ﻘﻬﺎﻯ ﺩﻧﻴﻮﻯ ﻭﺑﺸﺮ&#= 65263; ﺍﺳﺖ،ﻭﻧﻪ ﻋﺸ= 5238; ﺍﻟﻬﻰ. ﮐﻪ ﺗﻨﻬ= ﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺑﺎ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺍﺯ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮی ﺒﻮ&#= 65193;ه ﺒﺎﺷﺪ. ﻭﻟﻰ ﺑﺮ= ﺧﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﺸ&= #65238; ﺑﺸﺮﻯ،ﺩﺍﺭﺍA= 263; ﺑﺮﺗﺮﻯ ﻧﺴﺒﺖ &= #65169;ﺪﻳﮕﺮ ﺍﻧﻮﺍﻉ ﻋﺸق ﻮ&#= 64400;ﺸﺸﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﻧ&= #65256;ﺪ ﻋﺸﻖ ﻣﺎﺩﺭﻯ ﺑ&= #65236;ﺮﺯﻧﺪ،ﮐﻪ ﺃﻣﺮﻯ ﻃﺒﻴﻌﻰ &= #65261; ﻓﻄﺮﻯ،ﻭ ﺩﺭ ﺗ&#= 65252;ﺎﻡ ﺣﻴﻮﺍﻧﺎﺕ ﺣﺘ&#= 65264; ﮔﻴﺎﻫﺎﻥ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ. ﻭ ﻟﺬﺍ ﻧ= ;ﺰﺩﻳﮑﺘﺮ ﺑﻌﺸﻖ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺩﺍﺭﺍﻯ ﺁثاA= 197;ﻯ ﻣثبت ﺪﺭ ﮊﻧﺘA= 268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ، ﮐ&#= 65260;ﺪﺭ ﻧﺮﺩﺑﺎﻧﺎﻧﻮ= 5165;ﻉ ﻫﺮﺭﻭﺣﻰ ﺑﺎﻟ&#= 65166; ﻣﻴﺂﻳﺪ،ﺯﻳﺮA= 165; ﻣﺮﺍﺗﺐ ﻋﺸﻖ ﻃ&= #65170;ﻴﻌﻰ ﻭﻣﺎﺩﻯ ﺭﺍ، ﻣ&#= 65268;ﺘﻮﺍﻥ ﻧﺮﺩﺑﺎﻧﻰ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻌﺸﻖ &= #65165;ﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻣﺤﺴ&= #65262;ﺏ ﮐﺮﺩ. ﻋﺸﻖ ﻣﺎﺩ= ﺭﻯ ﻭﻧﻴﺰ ﻋﺸﻖ ﺑﺮ&= #65165;ﺩﺭﻯ ﻭ ﺧﻮﺍﻫﺮﻯ، ﺩ&#= 65197; ﻫﻤﺎﻥ ﻧﺰﺩﻳﮑ&#= 65264; ﺑﻌﺸﻖ ﻣﺎﺩﺭﻯ &= #65261; ﻋﺸﻖ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻫﻤﻴﻦ ﻋﺸﻖ ﻣﺎ&= #65193;ﺭﻯ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻭ = ﻣﻔﻬﻮﻡ ﺻﻮﻓﻴﺎﻧﻪ ﻭ ﺳ&= #65248;ﻮﮐﻰ،ﺑﺎﺯ ﻳﮑﻰ ﺍﺯ ﻣﻔﺎﻫ&= #65268;ﻢ ﻋﺸﻖ ﺍﻟﻬﻰ ﺍﺳ&= #65174;. ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198; ﻫﻤﻴﺸﻪ ﻣﻴﮕﻔ&#= 65174;،ﺃﻯ ﻣﺮﺩﻡ، ﻣﻦ ﻭ ﻋ&= #65248;ﻰّ ﻭﺍﻟﺪﻳﻦ ﺷﻤﺎ &= #65259;ﺴﺘﻴﻢ. ﻳﻌﻨﻰ ﺩﻭ ﻭﺍﻟ&= #65194; ﻭﺩﻭ ﭘﺪﺭ. ﮔﻮﺋ= ﻰ ﻫﺮﺩﻭ ﭘﺪﺭ ﻫﺴ&= #65176;ﻨﺪ. ﺯﻳﺮﺍ ﻣﺤﻤﺪ ﮐ&= #65208;ﻒ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺗﺠﻠّA= 264; ﺍﻟﻬﻰ ﺟﺪﻳﺪ،= 5261; ﺑﺮﺗﺮ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩﺭﺍ ﻋﺮﺿﻪ ﮐﺮﺩ،ﻭ &#= 65165;ﻭﻟﻴﻦ ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺩﺭﻭﻟﺎ&#= 65267;ﺖ ﺟﺪﻳﺪ ﻣﺤﻤﺪﻯ&#= 1548;ﻋﻠﻰّ ﺑﻮﺩ. ﮐﻪ ﺗﺠﺴّ&= #65194; ﺍﻧﺴﺎﻧﻰ ﻣﺠﺪ&#= 65193; ﺭﻭﺡ ﻣﺴﻴﺢ ﺑﻮ&= #65193;. ﮐﻪ ﻭﻋﺪﻩ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺠﻬﺎﻥ ﺩﺍﺩﻩ &= #65165;ﺳﺖ. ﻣﺴﻴﺢ ﻫﻤﻴﻦ ﻣ&= #65240;ﺎﻡ ﻣﺼﻄﻔﻮﻯ ﻣﺤﻤ&#= 65194; ﺭﺍ ﺩﺭ ﻧﻮﺭ ﻣﺼ= ﻄﻔﻮﻯ ﺩﻳﺪه ﺒﻮﺩ. ﮐﻪ = ﭘﺪﺭ ﺁﺳﻤﺎﻧﻰ ﻣﻴﺨ&#= 65262;ﺍﻧﺪ. ﻭ ﺩﻳﮕﺮ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﺤﻤﺪﻯ،ﺩﺭ ﻃ= 5262;ﻝ ﺗﺎﺭﻳﺦ ﺁﻳﻨﺪ&#= 65257;، ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺍ&= #65197;ﻭﺍﺣﻰ ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺮﺳﻨﺪ، وﻫ= 05;ه ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﻣﺤﻤﺪ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻭ ﻧﻴﺰ ﻣﻘﺎﻡ ﻋ= ﻠﻰّ ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ &= #65251;ﺮﺗﻀﻮﻯ ﻣﺤﻤﺪﻳﺎﻥ ﺳﺎ&#= 65247;ﻚ ﻭ ﺣﺘﻰ ﺍﮔﺮ ﻣﺮ= ﺍﺗﺐ ﭘﻨﺞ ﺗﻦ ﮐﻪ ﻧﺎ= ﻡ ﺟﺪﻳﺪ ﺍﺳﻠﺎﻣ&#= 65264;،ﺑﺮﺍﻯ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻫﺴﺘﻨﺪ ، ﺑﻄﻮ&#= 65197; ﮐﺎﻣﻞ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ، ﺑﺸﻬ= 5262;ﺩ ﺟﺪﻳﺪﻯ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﺑﻨﻮﺭ ﻗﺎ&= #65163;م ﻨﻤﻴﺮﺳﻨﺪ. ﻣﮕ&= #65198; ﺑﺎ ﺩﺍﺷتن ﭘﻨ= 5182; ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ،ﮐﻪ ﻫﺮﻳﻚ ﺭﺍ ﻳﻚ ﭘ= ﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﮐﺎﺷﻒ ﺁ&= #65253; ﺑﻮﺩﻩ ﺍﺳت. ﺁﺩ&= #65249; ﻭﻣﻴﺘﺮﺍ ﻭﺑﻮ&#= 65193;ﺍ ﻭﺯﺭﺩﺷﺖ ﻭ ﻣﺴ&= #65268;ﺢ،ﻭ ﻣﺤﻤﺪ ﺷﺸﻤﻴﻦ &= #65261;ﺁﺧﺮﻳﻦ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ &= #65261;ﺩﺭﺗﺮﺗﻴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﻧ&= #65262;ﺑﺖ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺸﻮﺩ. ﮐﻪ ﻣﻬ= ﺪﻯ ﻣﻮﻋﻮﺩ ﺩﺭ</span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﮐﺎﺷﻔﺁ= ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ</span><span lang=3DAR-SA>. ﻧﻮﺭ= ; ﻗﺎﺋﻢ ﺭﻭح اﻟﻘﺪس ﻫA= 252;ﺎﻥ ﺍﺳﻢ ﺃﻋﻈﻢ ﺍﻟ&= #65260;ی اﺳﺖ. ﺍﺳﻤاء ﺍ= 5247;ﻠﻪ ﻭﻧﺎﻣﻮﺳﻬﺎﻯ &#= 65165;ﻟﻬﻰ،ﻭﻋﺮﺵ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺍﻯ ﻣﺤﻤﺪﻳﺎﻥ ﮐﺎ&#= 65251;ﻞ،ﻭﻳﺎ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺍﻯ ﮐﺎﻣﻠﺎﻥ ﻣﻬﺪ&#= 65261;ﻯ ﺃﺳﻢ ﺃﻋﻠﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﭘﻴﺎﻣﺒﺮ = ﻣﻴﮕﻔﺖ، ﻫﻤﻪ ﺷﻤﺎ ﻣﺤﻤ&= #65194; ﺷﻮﻳﺪ. ﮐﻪ ﻣﻨﻈ= ﻮﺭ ﺩﺭ ﻧﺎﻡ ﻧﺒﻮﺩ&= #65257; ﮐﻪ ﺯﻧﺎﻥ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﺎﻡ ﻣﺤﻤﺪ ﻧﺪﺍﺭﻧ&#= 65194;،ﺑﻠﮑﻪ ﻫﻤﻪ ﺯﻥ ﻭﻣﺮﺩ&= #1548; ﺑﺎﻳﺪ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻣﺤﻤﺪ ﺭﺍ ﺩﺭ ﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﭘ&= #65268;ﺪﺍ ﮐﻨﻨﺪ. ﻭﻣﺤﻤﺪ&= #65263; ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺑﺨ&= #65248;ﻖ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﻧ&= #65194;،ﻭ ﺗﺎﺯﻧﺪﻩ ﺑﺎﺷ&#= 65256;ﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺭﺍ&= #65257; ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ،ﻧﻴﺎﺯ ﺑﻴﻚ ﻣﺤﻤﺪﻯ ﺯ&= #65255;ﺪﻩ ﻭ ﭘﻴﺮ ﮐﺎﻣﻠﻰ = ﻣﺤﻤﺪﻯ ﻣﻴﺒﺎﺷﻨﺪ، ﮐ= 5258; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ. ﻭﮐﺎﻣﻠﺎﻥ ﻭﻟ&#= 65166;ﻳﺘﻬﺎﻯ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ&= #1548;ﭘس اﺯ ﺭﺳﻴﺪﻥ ﺑﺸ&#= 65260;ﻮﺩﻫﺎﻯ ﺧﻮﺩ،ﺗﻮﻟﺪ ﻧ= 5204;ﺦ ﺑﺸﺮﻯ ﺑﻬﺘﺮﻯ &= #65197;ﺍ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺁ= 5255;ﮕﺎﻩ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ،ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭﻇﻴﻔﻪ &= #65187;ﺘﻤﻰ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﻣﻴﺮﺳﻨﺪ . ﻣﺤﻤﺪ،ﻳﻌﻨﻰ &= #64400;ﺴﻰ ﮐﻪ ﻭﺳﻴﻠﻪ ﺣﻤ&= #65194; ﻭ ﭘﺮﺳﺘﺶ ﻭ ﺳﺘ= ﺎﻳﺶ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﻣﻴﺸﻮﺩ. ﻭ ﻫﺮﮐ= ﺎﻣﻠﻰ ﻣﺤﻤﺪ ﺍﺳﺖ. ﻭﺗ= ﺠﺴّﻢ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ،ﺗﺎ ﺭﻭﺡ &#= 65165;ﻟﻘﺪس ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ. ﻋﻠﻰّ ﻧﻴ&= #65200; ﺑﻤﻌﻨﻰ ﺑﺮﺗﺮ &= #65165;ﺳﺖ،ﮐﻪ ﻣﻌﺎﺩﻝ ﻣﻘﺎﻡ &= #65251;ﺤﻤﺪ ﺷﺪﻩ ﺍﺳﺖ. ﻭﻧﺎ= ﻡ ﺍﺻﻠﻰ ﻋﻠﻰّ ﺣ&#= 65268;ﺪﺭه ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﭘ&= #1587; ﺍﺯ ﻭﻓﺎﺕ ﭘﻴﺎ&= #65251;ﺒﺮ،ﻣﻘﺎﻡ ﺭﻫﺒﺮﻯ ﺩﻳﮕﺮ &= #64400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺭﺍ ﻳﺎ&= #65235;ﺖ،ﻭ ﻟﺬﺍ ﻧﺎﻡ ﺍﻣﺎ&= #65249; ﺯﻣﺎﻥ ﻳﺎﻓﺖ. ﻭ= ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﺩﻭﻡ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﻫﺮ = ﺯﻣﺎﻥ ﻧﻴﺰ ﺍﻣﺎﻡ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65199;ﻣﺎﻥ ﺧﻮﺩ ﺳﺎﻟﻚ ﺍﺳ&= #65174;. ﮐﻪ ﺍﮐﻨﻮﻥ ﺗﻨ&= #65260;ﺎ ﺩﺭ ﺷﻬﻮﺩ ﺩﻭﻡ = ﺭؤﻳﺖ ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺍﻭ ﺍﻧﺴﺎﻧﻰ ﮐﺎﻣ&#= 65246; ﺍﺳﺖ،ﮐﻪ ﺧﺪﺍ= 5261;ﻧﺪ ﺍﻭﺭﺍ ﺍﺯ ﺑﻴﻦ = ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﺯﻧﺪ&#= 65257; ﺯﻣﺎﻥ ﺍﺧﺘﻴﺎ&#= 65197; ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﺯ= ﻳﺮﺍ ﺁﻧﭽﻪ ﺧﻮﺑﺎﻥ &= #64400;ﺎﻣﻞ ﻫﻤﻪ ﺩﺍﺭﻧﺪ،= 5261;ﻯ ﺑﺘﻨﻬﺎﺋﻰ، ﺗ= 5252;ﺎﻡ ﺁﻥ ﺧﻮﺑﻰ ﻭﮐﻤ&= #65166;ﻟﺎﺕ ﻟﺎﺯﻣﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﻫﺮ= ; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻭ &= #65187;ﺴﻴﻦ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻘﺎﻡ ﺍﻣﺎﻡ ﺯﻣﺎﻥ،= 5197;ﺍﺑﻄﻪ ﺁﻧﻬﺎ ﺑﺎ ﺭبّ اﻟﻨﻮﻉ ﺍﺳﺖ. ﻭ&= #65259;ﺮﮐﺎﻣﻠﻰ ﺧﺎﻧﻘﺎﻫﻰ ﺩﺍ&#= 65197;ﺩ،ﻭﺍﺳﺘﻘﻠᥴ= 6;ﻝ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ ﺧﻮﺩ. ﻭ ﺧﺎﻧﻘﺎ= ﻫﻰ ﮐﻪ ﺑﺎﺯﮔﺸﺘﻪ &= #65169;ﺨﻠﻖ ﺗﺎﺯه اﻯ ﻧﺪﺍ= 5207;ﺘﻪ ﺑﺎﺷﺪ،ﺁﻥ ﻭﻟ= 5166;ﻳﺖ ﺑﻰ ﺍﻋﺘﺒﺎﺭ ﺳ&= #65248;ﻮﮐﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺑﺎ ﺩﻳﮕﺮ ﻣﺬﺍﻫﺐ &= #65239;ﺸﺮﻯ ﻓﺮﻗﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. ﮐﻪ ﻋﺪّ&= #1607; اﻯ ﺑﺨﻮﺍﻫﻨﺪ &#= 65169;ﻴﺎﺩ ﺍﻭﻟﻴﺎﻯ ﺩﺭﮔ&#= 65196;ﺷﺘﻪ، ﺗﻮﺳّﻠﺎﺕ ﻋﺒ= 5166;ﺩﻯ ﮐﻨﻨﺪ. ﺳﺎﻟﮑﺎ&= #65253; ﭼﻪ ﻣﺮﺩ ﻳﺎ ﺯﻥ= ،ﺩﺭ ﺣﮑﻢ ﺯﻥ ﺩﺭ ﺍﻃ= ﺎﻋﺖ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻃ= 5170;ﻴﻌﺘﺎ ﺯﻥ ﻧﻴﺎﺯ ﺑﺤﻤ&= #65166;ﻳﺖ ﻳﻚ ﻣﺮﺩ ﺩﺍﺭﺩ.= ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﭼﻪ ﺯﻥ ﺑ= ﺎﺷﻨﺪ ﻳﺎ ﻣﺮﺩ،ﺑﺎﺯ &#= 65251;ﺮﺩ ﻫﺴﺘﻨﺪ. ﻧﻪ ﺑﺨ= ﺎﻃﺮ ﺭﻳﺶ،ﺑﻠﮑﻪ ﺑ= 5192;ﺎﻃﺮ ﺍﺭﺍﺩﻩ ﺁﻫﻨﻴ&#= 65256;ﻰ ﮐﻪ ﻧﺸﺎﻥ ﺩﺍﺩ&= #1607; اﻧﺪ. ﮐﻪ ﺑﻨﻬﺎ&= #65267;ﺖ ﺳﻠﻮﻙ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪﻧﺪ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻤﺎﻡ ﺳﺎ= ﻟﮑﺎﻥ،ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﻭ ﺑﺨﻠ&= #65238; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;،ﻓﺮﺯﻧﺪﺍﻥ ﺍﻟﻬﻰ ﭘﻴﺮ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﮐﻪ ﻣﺮ= ﺩﺍﻥ ﺍﻣّﻰ ﺍﻭﻡ ﮐﺮ&#= 65193; ﭼﻮﻥ ﻣﺤﻤﺪ ﺷﺪ&= #65257;،ﻭ ﺯﻧﺎﻥ ﺳﺎﻟﻚ ﺍ&= #65249; ﺍﻟﻤؤﻣﻨﻴﻦ ﻳ= 5166; ﻣﺎﺩﺭ ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﻧﺪ. ﻭﻓﺮ&= #65199;ﻧﺪﻯ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺒ&#= 65268;ﺎ ﻭﺍﻭﻟﻴﺎ، ﻣﻘ= 5166;ﻣﻰ ﺧﺎﺹ ﺍﻟﻬﻰ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻣﮕﺮ ﻓﺮﺯﻧﺪ ﺍ&= #65247;ﻬﻰ ﭘﺪﺭﺧﻮﺩ ﻧﻴﺰ &= #64404;ﺮﺩﻧﺪ. ﮐﻪ ﺳﺎﺩﺍﺕ ﺑﺪ&= #65261;ﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5259;ﻴﭻ ﺍﻣﺘﻴﺎﺯﻯ ﻧﺪ&#= 65165;ﺭﻧﺪ، ﮐﻪ ﺧُﻤس ﻭﺯﮐ= 5166;ﺕ ﻣﻴﺨﻮﺭﻧﺪ. ﺳﺎ&= #65247;ﮑﺎﻧﻰ ﮐﻪ ﻓﺮﺯﻧﺪ ﺟﺴ&= #65252;ﺎﻧﻰ ﻧﻴﺴﺘﻨﺪ،ﻭﻟA= 264; ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65251;ﻴﺸﻮﻧﺪ. ﭼﻮﻥ ﻣﺤﻤﺪ ﺣﻨ&= #65236;ﻴّﻪ ﻓﺮﺯﻧﺪ ﺍﺑﻮﺑ&#= 64401;ﺮ،ﮐﻪ ﺑﺎ ﻣﻮﻟﺎ ﻋﻠﻰ&= #1617; ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65197;ﺳﻴﺪ، ﻭ ﻓﺮﺯﻧﺪ ﺍﻟﻬ&= #65264; ﻋﻠﻰّ ﻣﺤﺴﻮﺏ &#= 65207;ﺪﻩ ﺍﺳﺖ. ﺣﺘﻰ ﺍﻣﺎ= ﻣﺎﻥ ﻣﻌﺮﻭﻑ ﺷﻴﻌﻴ&#= 65166;ﻥ ﺟﺰ ﺣﺴﻨﻴﻦ، ﺣ&#= 65176;ﻤﺎ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻟ&#= 65260;ﻰ ﭘﺪﺭﺍﻥ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ،ﻭﺷﺎA= 267;ﺪ ﻫﻢ ﻓﺮﺯﻧﺪﺍﻥ &= #65183;ﺴﻤﺎنی نیز ﻤﺒﺎﺷﻨﺪ. = 4400;ﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺟﺴ&#= 65252;ﺎﻧﻰ ﺍﻣﺎﻡ ﮐﺎﻇﻢ،= 5251;ﻨﮑﺮ ﻓﺮﺯﻧﺪﻯ ﺍﻣﺎ&#= 65249; ﺭﺿﺎ ﺑﺮﺍﻯ ﭘﺪ&= #65197; ﺧﻮﺩ ﺑﻮﺩﻧﺪ. ﺯ= ﻳﺮﺍ ﺁﻧﺎﻥ ﺁﮔﺎﻩ ﺍ&= #65199;ﻓﻌﺎﻟﻴﺘﻬﺎA= 263; ﺳﻠﻮﮐﻰ ﭘﺪﺭ ﺧ&= #65262;ﺩ ﻧﺒﻮﺩﻧﺪ. ﻭ ﻣﻴ= ﺨﻮﺍﺳﺘﻨﺪ ﺧﻮﺩﺷﺎﻥ ﻭﻟﻰ &= #65227;ﻬﺪﻯ ﻭﻣﻘﺎﻣﺎﺕ ﺭﺳ&#= 65252;ﻰ ﻣﺄﻣﻮﻥ ﻋﺒﺎﺳ&#= 65264; ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭ&= #65255;ﺪ. ﺣﺴﻦ ﻭﺣﺴﻴﻦ ﻳ&= #65228;ﻨﻰ ﺣﺴﻨﻚ ﺑﺎﺯ ﻧﺎ&= #65251;ﻰ ﺳﻠﻮﮐﻰ ﻳﻌﻨﻰ &= #65175;ﺤﺴﻴﻦ ﻭ ﺑﻬﺒﻮﺩ ﻭﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻴ&= #65170;ﺎﺷﺪ ﺣﻨﻔﻴّﻪ ﻧﻴﺰ &#= 65267;ﻌﻨﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65188;ﻤﺪﻯ، ﮐﻪ ﺩﻧﺒﺎﻟﻪ ﺭ&= #65261;ﺵ ﺳﻠﻮﻙ ﺣﻨﻴﻒ ﺍ&= #65169;ﺮﺍﻫﻴﻢ ﻓﺮﺯﻧﺪ ﺁﺯﺭ ﺯ&= #65197;ﺩﺷﺖ ﺑﻮﺩﻩ. ﭘﺶ ﻣﺤﻤ= ﺪ ﺣﻨﻔﻴّﻪ ﺑﺎ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﺷ&= #65194;. ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﻣ&= #65206; ﻣﺤﻤﺪ ﻫﻢ ﻧﺒﻮ&= #65193;ﻩ ﺍﺳﺖ. ﭘس ﻣﻘﺎﻡ = ﻋﻠﻰّ ﭘﺪﺭ ﺩﻭﻡ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺳﺖ،ﻭ ﺩﺭ ﺷﻬ&#= 65262;ﺩ ﭼﻬﺎﺭﻡ. ﻭﺗﺸﺒ&= #65268;ﻪ ﺑﻤﺎﺩﺭﺩﺭ ﻭﻟ&#= 65166;ﻳﺖ،ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #65203;ﺎﻟﻚ ﮐﺮﺩه اﻧﺪ. ﮔﻮ&#= 65163;ﻰ ﺍﻭ ﺍﺳﺖ،ﮐﻪ ﺳ&#= 65166;ﻟﻚ ﺭﺍ ﺩﺭ ﮐﻤﺎﻝ ﺍ= ﻟﻬﻰ ﻣﻴﺰﺍﻳﺎﻧﺪ،@= 400;ﻪ ﺳﻘﺮﺍﻁ ﻧﻴﺰ ﺑ&= #65198;ﺍﻯ ﺧﻮﺩ ﻣﻴﮕﻔﺖ ﮐ&= #65258; ﻣﺎﻣﺎ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﻟﺪﻳﻦ ﺟﺴﻤ&#= 65166;ﻧﻰ ﺍﻧﺴﺎﻧﻬﺎ ﻣﺮ&#= 65193; ﻭﺯﻥ ﺍﺳﺖ،ﻭﻭ= 5165;ﻟﺪﻳﻦ ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﭘﻴﺮﮐﺎﻣ᥼= 6; ﺣﺴﻴﻨﻰ ﻭﺍﻣﺎ&#= 65249; ﺯﻣﺎﻥ ﺣﺴﻨﻰ ﺧ&= #65262;ﺩ ﺳﺎﻟﻚ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺍﻟﺪﻳﻦ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﺩﻭﻣﻘﺎﻡ ﻓﺎﻃﻤﻰ ﻣﺎﺩﺭ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻭ ﺻﺎﺣﺐ = ﺭَﺣِﻢ ﻭﻟﺎﻳت ﺒﺮﺍﻯ &#= 64400;ﺎﻣﻠﺎﻥ،ﻭﻣ᥼= 0;ﺎﻡ ﻣﺮﺗﻀﻮﻯ ﭼﻬﺎ&#= 65197;ﻡ ﺍﺳﺖ. ﺑﺎﺯ ﻣﻘﺎ= ﻣﺎت ﻤﺮﺗﻀﻮﻯ ﻭﻣﺼ&#= 65220;ﻔﻮﻯ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻬ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ ﻭﺍﻟﺪﻳﻦ ﻳﻌﻨ&#= 65264; ﺩﻭ ﻭﺍﻟﺪ ﻭﺗﻮ&= #65247;ﻴﺪ ﮐﻨﻨﺪﻩ،ﻭ ﺯﺍ= 5267;ﻨﺪﻩ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﺑﺸﺮﻯ ﺩﺭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ. ﻭﺩﺭﺁﻳ&= #65256;ﺪﻩ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ = ﺑﺸﺮﻯ، ﺷﻬﻮﺩ ﻓﺎﻃﻤﻰ &= #65199;ﻧﺎﻧﻪ، ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﻣ&= #65198;ﻳﻢ ﺩﺭﻭﻟﺎﻳﺖ ﻣﺴ&#= 65268;ﺢ،ﻭ ﻫﻤﺎﻥ ﺩﻏﺪﻭ ﺩ&= #65197; ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174;،ﻭ ﻫﻤﺎﻥ ﺷﻴﻮﺍ ﺩ&= #65197; ﻭﻟﺎﻳﺖ ﺑﻮﺩﺍ&#= 1548; ﮐﻪ ﺍﻭﻟﻴﻦ ﮐﺎ&= #65207;ﻒ ﻧﻮﺭ ﻓﺎﻃﻤﻰ ﺷ&= #65268;ﻮﺍ ﺑﻮﺩ ﺗﺎﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻧ= 5166;ﻡ ﺑﺮﺗﺮ ﺯﻳﻨﺐ ﮐ&= #65170;ﺮﺍ ﺑﻴﺎﺑﺪ. ﮐﻪ ﻇﺎ= ﻫﺮﺍ ﺩﺧﺘﺮ ﻓﺎﻃﻤﻪ &= #65165;ﺳﺖ ﻭﻟﻰ ﻣﻘﺎﻡ ﺑﺮ&= #65175;ﺮ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺍﺭﺩ. ﻭﻫﻤﺎﻥ = ﻣﻘﺎﻡﺁﺭﺯﻭﺋ= 5264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺪﻳﻢ ﺯﻧّ᥾= 2;ﺑﻴﺎ ﺍﺳﺖ. ﻭ ﻫﻤﺎﻥ ﺩ= ;ﻭ ﻣﻬﺮﺑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﻴﺘﺮﺍ،ﮐﻪ ﺷ= 5228;ﻠﻪ ﺑﺪﺳﺖ،ﺗﮑﻴﻪ = 5169;ﺮﺳﺘﻮﻧﻰ ﻧﻤﺎﻳﺶ ﺩﺍﺩﻩ &= #65251;ﻴﺸﺪﻧﺪ. ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﻓ&= #65166;ﻃﻤﻰ ﻭ ﺯﻳﻨﺐ ﺍﺳﺖ. ﻣ= ;ﺎﺩﺭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓ= ﻮﻕ ﺑﺸﺮﻯ. ﺳﺎﻟﮑﺎ&= #65253; ﻭﺍﺻﻞ ﺑﺸﻬﻮﺩ &= #64344;ﻨﺠﻢ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263;،ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﺤ&= #65252;ﺪ ﻣﻴﺮﺳﻨﺪ،ﻭﻣA= 198;ﺍﺳﻢ ﺃﻫﻞ ﺑﻴﺘﻰ ﺑﺮ&= #65165;ﻯ ﺁﻧﻬﺎ ﺟﺎﺭﻯ ﻣ&= #65268;ﮕﺮﺩﺩ،ﮐﻪ ﺳﺎﻟﻚ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺁﻣ= ;ﺎﺩه ﺒﺮﺍﻯ ﺭﻓﺘﻦ ﺑ&= #65252;ﺮﮒ ﻗﺒﻠﺎﺯ ﻣﺮﮒ،= 5261; ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺍﺳﺖ، ﻭ &= #65165;ﺯﺃﻫل ﺒﻴﺖ ﻭﺍﻭﻟﺎﺩ &= #65165;ﻟﻬی ﻤﺤﻤﺪ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. که ﺸﺎﻳﺪ ﺑﺎﺷ= 5260;ﻮﺩﻋﺮش ﺮﺣﻤﺎن ﺒﺨﻠﻖ &#= 65169;ﺎﺯﮔﺮﺩﻧﺪ. ﮐﻪ ﻧﺼﻴﺐ ﺍﻳﻦ = ﻧﻮﻳﺴﻨﺪﻩ ﻧﻴﺰ ﺷﺪﻩ ﺍﺳﺖ.= ﺗﻤﺎﻡ ﺍﻣﻮﺭﻯ ﺭﺍ،ﮐ= 5258; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺑﺎﺭﻩ ﺍﺣﻮ&= #65165;ﻝ ﺳﻠﻮﻙ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻴﮕﻮﻳﺪ، ﺑﻴ= 5166;ﻧﻰ ﺍﺯ ﻣﺤﻞ ﺗﺠﺮﺑ&= #65258; ﺷﺨﺼﻰ ﺍﺳﺖ،ﻭ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎ ﺑﺮﺩﺍﺷʋ= 76;ﻰ ﻧﻈﺮﻯ ﺩﺭ ﻫﻤﺎ&= #65253; ﺣﺪﻭﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻣﺎﺟﺮﺍﻯ ﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﻫﺮﮐA= 194;ﺍﻡ ﺩﺭ ﺷﺐ ﻗﺪﺭﻯ ﻭ= ﺩﺭ ﻳﻚ ﺗﻮﻟﺪﻯ ﺑﺸ&= #65198;ﻯ ﺑﻬﺘﺮ ﺗﺎﺯﻩ،= 5261;ﻫﻤﺎﻥ ﺍﻓﺴﺎﻧﻪ ﺍﺩﻳ&#= 65166;ﻥ ﻗﺒﻠﻰ ﭼﻮﻥ ﺗﻮ&= #65197;ﺍﺕ ﺍﺳﺖ، ﮐﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﺭ ﺩﻭﺭﻭﺯ ﺟﻬ&= #65166;ﻥ،ﻭ ﭼﻬﺎﺭ ﺭﻭﺯ ﺁﺳ&= #65252;ﺎﻧﻬﺎ ﺭﺍ ﺁﻓﺮﻳﺪ،ﻭ &#= 65197;ﻭﺯ ﻫﻔﺘﻢ ﺑﺮﻭﻯ ﻋ&= #65198;ﺵ ﺧﻮﺩ ﺭﻓﺖ. ﮐﻪ ﺍ= ;ﺩﺍﺭﻩ ﺍﻣﻮﺭ ﻧﻤﺎﻳﺪ. = ﺍﻟﺒﺘﻪ ﺁﻓﺮﻳﻨﺶ ﺯﻣﻴ&#= 65254; ﻗﺒﻞ ﺍﺯ ﺁﺳﻤﺎ&= #65253; ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ. = ﺯﻳﺮﺍ ﺍﻭﻝ ﻇﺮﻑ ﺑﻌﺪ = ﻣﻈﺮﻭﻑ ﺑﺎﻳﺪ ﺁﻣﺎﺩﻩ &= #64404;ﺮﺩﺩ. ﻭﻟﻰ ﺍﻳﻦ ﻋﺎﻟ&= #65250; ﻫﺴﺘﻰ ﻣﺎﺩﻯ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻴﺴﺖ،ﮐ&#= 65258; ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺳﺨﺖ ﺑﺎﺷﺪ، ﻭ&#= 65207;ﺶ ﺭﻭﺯ ﺣﺘﻰ ﺷﺶ ﺳ= ﺎﻋﺖ ﺯﻣﺎﻥ ﻟﺎﺯﻡ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﺍ= ﻳﻦ ﻋﺎﻟﻢ ﺃﺻﻐﺮ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5193;ﺭ ﻣﻘﺎﺑﻞ ﻋﺎﻟﻢ &= #65155;ﮐﺒﺮ ﻫﺴﺘﻰ ﮐﻪ ﻋﻤﻠ&= #65166; ﻋﺼﺎﺭﻩ ﻭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻠﺎﺻﻪ ﺗﻤﺎﻡ ﻫﺴﺘﻰ،= 5261; ﺗﻐﻴﻴﺮﺍﺕ ﻭ ﺗ&= #64401;ﺎﻣﻠﺎﺕ ﺁﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ،ﻭ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﮐﺎﻣﻞ ﻭﻟﺎﻳﺘ&#= 65260;ﺎ،ﺑﺨﺼﻮﺹ ﻭﻟﺎﻳﺖ ﺷﺸﺴﻢ &= #65251;ﺤﻤﺪﻯ ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ. = ﺗﺎ ﻧﻮﺑﺖ ﻭﻟﺎﻳﺖ &= #65251;ﻬﺪﻯ ﻭﺑﺮﺗﺮﻯ ﻭ ﺷﺮ&= #65165;ﻓﺖ ﺁﻥ ﻧﻮﻉ،ﻭﻭﻟ= 5166;ﻳﺖ ﺑﺮﺗﻤﺎﻡ ﻫﺴﺘ&#= 65264; ﻣﻄﺮﺡ ﮔﺮﺩﺩ. ﺩ= ﻭ ﺭﻭﺯ ﺯﻣﻴﻨﻰ ﺩ&= #65261;ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ ﭘﻴﺮ،= 5261;ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﺧﻮﺩ ﺳﺎﻟﻚ ﺍﺳ&= #65174;. ﻳﻮﻡ ﻳﺎ ﺭﻭﺯ ﻫ= ﻤﺎﻥ ﺍﻭﻡ ﻳﺎ ﺷﻬﻮﺩ = ﻭﺭﻭﺷﻨﺎﺋﻰ ﺟﺪﻳﺪﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﻃ= ;ﺎﻟﺒﺎﻥ ﺩﻳﺪﺍﺭ ﺍﻳﻦ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩی ﻮﺗﺠﻠ= 617;ﻴﺎﺕ ﻭﻧﺎﻣﻮﺳﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﺁﻣﺎﺩﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺗﻨﻬﺎ ﺭﺍﻩ ﺁﻥ = ﺩﺭﺧﻮﺍﺳﺖ ﻣﺮﺑّﻰ ﺣﺴﻴﻨ= 5264; ﻭﭘﻴﺮ ﮐﺎﻣﻞ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﺑﻄﺎ&#= 65247;ﺒﺎﻥ ﺻﺎﺩﻕ ﻭﻣﺴﺘﻌ&#= 65194; ﻣﻌﺮﻓﻰ ﻣﻴﮕﺮ&#= 65193;ﺩ ﮐﻪ ﺧﻮﺩ ﺻﻮﺭﺕ = ﭘﻴﺮ ﺷﻬﻮﺩ ﺍﻭﻝ ﺣﺴ&= #65268;ﻨﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﻚ ﻣﻴﺒʋ= 66;ﺷﺪ. ﮐﻪ ﻭﺳﻴﻠﻪ ﺗﻮ&= #65203;ّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮐﻪ ﺩﻋﺎﻳﺸﺎﻥ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺑﺮﺳﺪ ﻭﺩﺭ ﺣﮑ&= #65250; ﻭﺍﻟﺪ ﺃﻭﻝ ﻭ ﺗ= ﻌﺒﻴﺮﻯ ﺍﺯ ﻣﺎﺩﺭ ﺯﺍﻳ&= #65256;ﺪﻩ ﺳﺎﻟﻚ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﭘﻴﺮ ﺳﺎﻟک ﺠ&= #65256;ﻴنی ﺪﺭ ﺭﺣﻢ ﻭﻟﺎﻳ&= #1578; ﻮﻃﺮﻳﻘﺖ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺧﺎ= ﻧﻘﺎﻩ ﻭ ﻣﺤﻞ ﭘﻴﺮ،ﮐ&#= 65228;ﺒﻪ ﺁﻣﺎﻝ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺮﺍﻯ ﭘﻨﺞ ﺣﺞ = ﻋُﻤﺮﻩ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ،ﮐﻪ ﻫﺮﻳﻚ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ; ﻋﻤﺮﻯ ﺑﺪﺳﺖ ﻣﻴﺂﻳﻨ&#= 65194;. ﻭ ﺣﺞ ﺃﮐﺒﺮ ﻧﻮ= ﺭ ﻗﺎﺋﻢ ﮐﻪ ﭘﻴﺎ&= #65251;ﺒﺮ،ﭘس ﺍﺯ ﺗﻌﻠﻴﻢ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺣج الهی ﺩﺭ کع= ;به ﻓﺮﻣﻮﺩ، ﻭ ﺍﻳ&#= 65256;ﻚ ﻧﻮﺑﺖ ﺁﻥ ﺍﺳﺖ = ﮐﻪ ﺑﺤﺞ ﺃﮐﺒﺮ ﺑﺮ&= #65261;ﻳﺪ. ﻳﻌﻨﻰ ﺑﻮﻟﺎﻳ&#= 65174; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻭﻧﻪ &= #65259;ﺮ ﻭﻟﺎﻳﺖ ﻓﻘﻴﻪ &= #65235;ﺎﺳﺪی ﺒﻬﺮ ﻣﺬﻫﺐ ﻗﺸ&= #65198;ﻯ، ﻭ ﺑﻬﺮ ﺩﻳﻦ ﺍﺳ= ﻤﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻫﻤﮕﻰ ﺁﻧﺎﻥ ﺑ&= #65200;ﺭﮔﺘﺮﻳﻦ ﻣﺸﺮﮐﺎﻥ ﻭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺷﻤﻨﺎﻥ ﺧﺪﺍ ﻣﻴﺒﺎﺷﻨ&#= 65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺤﻤﺪ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻫ&= #65252;ﻴﺸﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۳۱۳= ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ&#= 1548; ﮐﻪ ﭼﻮﻥ ﺳﺘﺎﺭ&= #64404;ﺎﻥ ﺁﺳﻤﺎﻥ ﻫﺮ ﻳﻚ = ﺍﺯ ﺑﺂﻧﺎﻥ ﻣﻬﺘﺪ&#= 65263; ﻭﺭﺍﻩ ﺟﻮﻯ ﺑﺎ = ﺁﻧﺎﻥ ﺩﺭ ﺩﺭﻳﺎﻫﺎﻯ &= #65261; ﺻﺤﺎﺭﻯ ﺑﺪﻭﻥ &= #65259;ﺮ ﻋﻠﺎﻣﺘﻰ ﻭﺳﻴ&#= 65248;ﻪ ﺷﻮﻧﺪ، ﺁﻧﺎﻥ &#= 65197;ﺍ ﺑﻬﺪﺍ ﻭﻫﺪﺍﻳ&#= 65174; ﻭﺧﺪﺍ ﻭﺭﺏّ ﻣ&#= 65198;ﺑّﻰ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65153;ﻧﺎﻥ ﻣﻴﺮﺳﺎﻧﻨﺪ. ﻧ&= #65262;ﻳ</span><span lang=3DAR-SA>ﺴﻨﺪﮔﺎﻥﻭ᥽= 1;ﺘﻔﮑّﺮﻳﻦ ﺍﺯ ﻋﺸﻖ به ﺪﻭ &= #65261;ﺍﻟﺪ ﺳﻠﻮﮐﻰ،ﻭ ﺍﺯ &#= 65227;ﺸﻖ ﻣﺎﺩﺭﻯ ﻭﻣﻬﺮ &= #65235;ﺮﺯﻧﺪﻯ ﻳﺎﺩ ﻣﻴﮑﻨﻨﺪ. = ﻭ ﺍﮔﺮ ﺩﺭﻙ ﺍﻳﻦ = ﺟﻨﺒﻪ ﺍﻟﻬﻰ ﻭﻓﻄﺮﻯ &= #65261;ﻃﺒﻴﻌﻰ ﻋﺸﻘﻬﺎﻯ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﺍﺣﺘﻤﺎﻟﺎ ﺩﺭ ﺳﻠﻮﻙ ﺩﺍﺭ&= #65165;ﻯ ﺍﺳﺘﻌﺪﺍﺩﻫﺴ= 5176;ﻨﺪ،ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺪ&#= 65261; ﻭﺍﻟﺪ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﻭﺍﻣﺎﻡ ﺯﻣﺎﻥ &= #65191;ﻮﺩ ﺑﺮﺳﻨﺪ. ﺍﮔﺮ ﺍ= ﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻁ ﺩﺭ ﺗﻮﺭ&= #65165;ﺕ ﻭﻗﺮﺁﻥﺷﮑﺎﻳ= 5174; ﺍﺯ ﻧﺪﺍﺷﺘﻦ ﻓ&= #65198;ﺯﻧﺪ ﺩﺭ ﭘﻴﺮﻯ ﺧﻮﺩ = ﻣﻴﮑﻨﻨﺪ،ﻣﻨA= 224;ﻮﺭ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65255;ﺪﺍﺷﺘﻦ،ﺩﺭ ﺑﻴﻦ ﺳﺎﻟﮑﺎﻥ &= #65191;ﻮﺩﻣﻴﺒﺎﺷﺪ ﻭﻧﻪ ﺍﻭﻟﺎﺩ ﺟ&= #65204;ﻤﺎﻧﻰ. ﻭﺍﻳﻨﮑﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻓﺮﺷﺘﮕﺎﻧﻰ ﺑ&#= 65198;ﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻟ&= #65262;ﻁ ﻫﻢ ﺯﻣﺎﻥ ﺍﺑﺮ&= #65165;ﻫﻴﻢ، ﮐﻪ ﻟﻮﻁ ﮐﺎﻣﻠ&= #65264; ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65165;ﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ، ﻭﻟﻰ ﻫﺮ&#= 65193;ﻭ ﺑﺮﺍﻯ ﺟﺎﻧﺸﻴ&#= 65256;ﻰ ﻣﮑﺘﺐ ﺧﻮﺩ،ﮐ= 5166;ﻣﻠﻰ ﺗﺎﺯﻩ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻧﺪﺍﺷﺘ&#= 65256;ﺪ ﻭ ﻧﺎﺭﺍﺣﺖ ﺑﻮ&= #65193;ﻧﺪ. ﻟﺬﺍ ﺍﻳﻦ ﻓﺮﺷ&= #65176;ﮕﺎﻥ ﺩﺭ ﺭؤﻳﺎﻯ ﺁﻧ&#= 65260;ﺎ ﺍﺳﺖ،ﮐﻪ ﺑﺂﻧ= 5260;ﺎ ﻭﻋﺪﻩ ﺭﺳﻴﺪﻥ &= #64400;ﺎﻣﻠﺎﻥ ﺑﺂﻧﻬﺎ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺑﺎﺑﺮﺍﻫﻴ&#= 65250; ﺩﻭ ﻓﺮﺯﻧﺪ ﺍﺳ&= #65188;ﻖ ﻭﻳﻌﻘﻮﺏ ﺑﺨﻠ&#= 65238; ﺑﺎﺯﮔﺸﺘﻨﺪ،A= 261;ﻟﻰ ﺑﺮﺍﻯ ﻟﻮﻁ ﻭﺍ&= #64394;ﮔﻮﻧﻰ ﺧﺎﻧﻘﺎﻩ ﻟﻮﻁ &= #65261;ﻧﺪﺍﺷﺘﻦ ﮐﺎﻣﻠﻰ ﺑﻴن ﺴ&#= 65166;ﻟﮑﺎﻥ ﻟﻮﻁ ﺑﻮﺩه اﺳ= 5174;. ﺍﺑﺮﺍﻫﻴﻢ ﺑﻘ&#= 65262;ﻝ ﻗﺮﺁﻥ، ﻓﺮﺯﻧ= 5194; ﺁﺯﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﺎ ﺯ᥷= 7;ﺩﺷﺖ ﺑﻮﺩﻩ،ﺩﺭ ﺣﺎ= 5247;ﻴﮑﻪ ﺗﻮﺭﺍﺕ ﭘﺪﺭ ﺍ&= #65169;ﺮﺍﻫﻴﻢ ﺭﺍ ﺗﺎﻟﺢ،ﻳﺎ &#= 65259;ﻤﺎﻥ ﻃﺎﻟﺢ ﻏﻴﺮﺻﺎ&#= 65247;ﺢ می گوﻳﺪ، ﮐﻪ ʌ= 51;ﺸﺮﻙ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﭘ= ﺪﺭ ﺟﺴﻤﺎﻧﻰ ﻳﻚ ﭘ&= #65268;ﺎﻣﺒﺮ،ﻭﻭﻟʌ= 64;ّ ﺍﻟﻬﻰ ﭼﻮﻥ ﻓﺮ&= #65199;ﻧﺪﺍﻥ ﺟﺴﻤﺎﻧﻰ ﺁﻧﺎ&#= 65253; ﺍﮔﺮ ﺳﺎﻟﻚ ﻭ ﮐ= ﺎﻣﻞ ﻭ ﻓﺮﺯﻧﺪ ﺍﻟﻬ&= #65264; ﭘﺪﺭ ﺧﻮﺩ ﻧﺸﻮ&= #65255;ﺪ،ﻫﻤﭽﻨﺎﻥ ﺟﻬﻨّﻤﻰ ﻫﺴﺘ= 5256;ﺪ. ﻭﺑﻘﻮﻝ ﻣﺤﻤﺪ &= #64400;ﻪ ﮔﻔﺖ ﭘﺪﺭ ﻣﻦ ﺍ= ﻳﻨﻚ ﺩﺭ ﺟﻬﻨّﻢ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﺖ. ﺯﻳﺮﺍ ﺣﺘﻰ ﺍﮔ&= #65198; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﺑﻮﺩﻩ،ﻫﻨﻮﺯ = 5251;ﻘﺎﻡ ﻧﻮﺭ ﻗﺎﺋﻢ ﻣﺤ&= #65252;ﺪﺭﺍ ﻧﺪﺍﺷﺘﻪ،ﮐﻪ = 5261;ﻓﺎﺕ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﺩ= ﺭ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264;،ﺩﺭ ﻳﻚ ﻧﺴﺦ ﺑﺸﺮﻯ = ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﺩﺍﺳﺘﺎﻥ ﺁﻗﺎ ﺯﺍﺩﻩ ﺁﺧ&= #65262;ﻧﺪﻫﺎ، ﮐﻪ ﺍﺣﺘﺮﺍﻡ ﺯ&= #65267;ﺎﺩﻯ ﺩﺍﺭﻧﺪ،ﻣﺎﻧA= 256;ﺪ ﭘﺪﺭﺍﻥ ﺁﺧﻮﻧ&#= 65194; ﺧﻮﺩ ﻧﻴﺰ ﻫﻴﭻ = ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;. ﮐﻪ ﺍﺣﺘﺮﺍﻣﻰ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ . ﻣﮑﺘﺐ= ﺍﺑﺮﺍﻫﻴﻢ ﺑﺪﻭﻥ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺑ&= #64401;ﻠّﻰ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﺍ&= #65247;ﻬﻰ ﻣﻰ ﺍﻓﺘﺎﺩ. ﻭﻟ= ﻰ ﺩﻳﮕﺮ ﺃﻧﺒﻴﺎ&#= 65263; ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246; که ﻫﻤﻪ ﻭﻟﺎﻳ= 5174; ﺯﺭﺩﺷﺖ ﺭﺍ ﺩﺍ&= #65207;ﺘﻨﺪ، ﻓﺮﺯﻧﺪﺍﻥ ﺍﻟ&#= 65260;ﻰ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ ﮔﺮﭼﻪ ﻓﺮﺯﻧﺪ &= #65183;ﺴﻤﺎﻧﻰ ﻧﺒﺎﺷﺪ. ﻭ ﻟﺬﺍ= ﻭﺍﺑﺴﺘﻪ ﮐﺮﺩﻥ ﻣﺤﻤﺪ ﺑ&= #65166;ﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺍﺟﺪﺍﺩ ﺍﻭ = ﺗﻨﻬﺎ ﺩﺭ ﻭﺍﺑﺴﺘﮕﻰ &= #65169;ﭙﺪﺭﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﻧﻪ ﺟﺴﻤﺎﻧﻰ. = ﺗﻤﺎﻡ ﻣﺘﻌﺒّﺪﺍﻥ ﻣ= 5196;ﻫﺒﻰ ﻭﻗﺸﺮﻯ ﺑﺪﻭﻥ &= #65261;ﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺩﺭ ﺗﻮﺳ&= #1617;ﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻋﻤﻠﺎ ﺑﺘﻬﺎﻯ &= #65165;ﻧﺴﺎﻧﻰ ﺁﺧﻮﻧﺪ ﻭﺣﺘﻰ &= #64344;ﺮﺳﺘﺶ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261;ﻫﻮس هاﻯ ﺧﻮﺩ ﻣﻰ ﮐ&#= 65256;ﻨﺪ،ﮐﻪ ﻫﻤﮕﻰ ﻣﺸﺮﻙ ﻫ&= #65204;ﺘﻨﺪ ﺣﺘﻰ ﺍﮔﺮ ﺗﻮﺳ&= #1617;ﻞ ﺑﻌﮑس ﻭ ﻣﻘﺒﺮ&#= 65257; ﺍﻭﻟﻴﺎﻯ ﺩﺭﮔ&#= 65196;ﺷﺘﻪ ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﭼ= ﻨﻴﻦ ﻣﻘﺎﺑﺮ ﺃﻧﺒﻴ&#= 65166; ﻭﺍﻟﻮﻟﻴﺎ ﻣﺤ&#= 65176;ﺮﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺪﻩ ﮐﻪ ﺍﺣA= 176;ﺮﺍﻡ ﺗﺎﺭﻳﺨﻰ ﺭﺍﺩ&#= 65165;ﺭﻧﺪ. ﻭﻟﻰ ﺍﺣﺘﺮﺍﻡ &= #65175;ﻮﺳّﻠﻰ ﮐﺴﻰ ﺑﺮﺍﻯ ﻋﺒ&= #65166;ﺩﺕ ﻧﺪﺍﺭﻧﺪ ﭘس ﻭ&#= 65247;ﻰّ ﺍﻟﻬﻰ ﻭﭘﻴﺮ ﮐ&= #65166;ﻣﻞ ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺣ&= #64401;ﻢ ﻫﻤﺎﻥﭘﻴﺎﻣﺒ= 5198;ﺍﻥﺩﺭﮔﺬﺷﺘ᥽= 8;ﺑﺮﺍﻯﺷﺨﺺﺳﺎ&= #65247;ﻚﻣﻴﺒﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﺍﻳﻦ ﭘس ﺩﺭﺑﺤ&#= 1579; ﻋﺸﻖ ﻣﺎﺩﺭﻯ،= 4400;ﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ &#= 65261;ﻣﺘﻔﮑّﺮﺍﻥ ﻭ ﻓﻠﺎﺳﻔﻪ ﻋﺮ&= #65235;ﺎﻧﻰ ﻭﺭﻭﻣﺎﻧﺘﻴﻚ &#= 65165;ﺭﻭﭘﺎﺋﻰ ﮔﻔﺘﻪ ﺍﻧﺪ،ﺑ= 5194;ﻭﻥ ﺑﺮﺩﺍﺷﺖ ﻣﺎ ﺍ&= #65199; ﻣﻘﺼﻮﺩ ﺳﻠﻮﮐ&#= 65264;،ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ&#= 1548;ﺑﺎﺯ ﻗﺸﺮﻳﮕﺮﻯ ﻭﺷ&#= 65198;ک اﺳﺖ. ﻭﻋﺸﻖ ﺗﻨ&= #65260;ﺎ ﻣﻌﻨﻰ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻭ ﻋﺸﻖ ﻣﺎ= ;ﺩﺭﻯ ﺑﻤﻌﻨﻰ ﻋﺸﻖ ﺑ&= #64345;ﻴﺮ ﺍﻟﻬﻰ،ﻭ ﺑﺮﺍ= 5193;ﺭﻯ ﻋﺸﻖ ﺑﺪﻳﮕﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺭﺍ&#= 65257; ﺍﻟﻬﻰ ﺩﺭ ﻣﺤﺪ&= #65261;ﺩﻩ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺍﮔﺮ ﻋﺸﻖ ﻣﺎﺩ&= #65197; ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﻗﻮﻯ ﺗﺮﻳﻦ ﻏﺮ&= #65267;ﺰﻩ ﺟﺴﻤﺎﻧﻰ ﻭﻣﺎ&#= 65193;ﻯ ﺍﺳﺖ،ﻭﻟﻰ ﻋﺸ= 5238; ﻣﺎﺩﺭی ﺒﭙﻴﺮ &#= 65165;ﻟﻬﻰ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5267;ﻦ ﻭﺳﻴﻠﻪ ﺩﺭ ﻫﺴ&= #65176;ﻰ، ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺣﺘ= ﻤﺎ ﻗﻬﻘﺮﺍﻯ ﺭﻭﺣ&#= 65264; ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ،ﻭ ﻳﺎ ﺍﺩﺍﻣﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ،ﭼﻮﻥ = 5193;ﻳﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65169;ﻰ ﺍﺳﺘﻌﺪﺍﺩﺍﻥ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺍﮔ= ﺮ ﺁﺩﻡ ﺗﺎﺭﻳﺨﻰ &= #64344;ﺪﺭ ﻣﺎﺩﺭ ﻧﺪﺍﺷﺖ&#= 1548;ﻭﺧﺪﺍﻭﻧﺪ با دو ﺪﺳﺖ ﺧﻮA= 193;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻭﺭﺍ ﺳﺎﺧʋ= 74;،ﭼﻮﻥ ﭘﻴﺮ ﻭﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻧﻰ ﻗﺒﻞ ﺍﺯ ﺁﺩﻡ ﻧ= ﺒﻮﺩ. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ &= #65259;ﻨﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﻮﺩﻧﺪ. ﻭﺍﮔﺮ = ﺣﻮﺍ ﺍﺯ ﺩﻧﺪﻩ ﮔﻞ ﺁ= ﺩﻡ ﺳﺎﺧﺘﻪ ﺷﺪ،ﻳ= 5228;ﻨﻰ ﺳﺎﻟﮑﻰ ﺑﻮﺩﻩ &= #64400;ﻪ ﺍﺯ ﻭﺭﺍﻯ ﻭﺟﻮ&= #65193; ﺁﺩﻡ ﺑﮑﻤﺎﻝ ﻣ&= #65198;ﺣله اﻯ ﺧﻮﺩ ﺑﺎﻳﺪ &= #65169;ﺮﺳﺪ. ﺣﻮﺍ ﭼﻮﻥ ﺯﻭﺝ = ﻳﺎ ﺟﻔﺖ ﻭﻫﻢ ﻧﺸﻴ&= #65256;ﻰ ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﺯﻥ ﻭﻣﺮﺩ ﺩﺭ ﺍﻣﻮ&= #65197; ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ. ﮔﺮﭼﻪ ﺗﻤثیل= 5;ﺕ ﻋﺮﻓﺎﻧﻰ ﺑﺨﺼ&#= 65262;ﺹ ﻣﺤﻤﺪ،ﮐﻪ ﺗﻤ= 5166;ﻡ ﺍﺻﻮﻝ ﻧﻈﺮﻳّ= 5258; ﻭﻟﺎﻳﺖ ﺧﻮﺩﺭ&#= 65165;، ﺗﻄﺒﻴﻖ ﺑﻴﺎﻧ&#= 65264; ﺍﺯ ﺍﻣﻮﺭ ﺧﺎﻧ&= #65262;ﺍﺩﮔﻰ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﺍﺯﺩﻭﺍﺝ ﻭﻃﻠ&#= 65166;ﻕ ﻭﻣﻴﺮﺍث ﻭﻏﻴ= 5198;ﻩ،ﮐﻪ ﻓﻘﻂ ﺩﺭ ﺑﺮﺩﺍ&= #65207;ﺖ ﺳﻠﻮﮐﻰ ﺩﺍﺭﺍ&#= 65263; ﺍﻋﺘﺒﺎﺭ ﺍﺳﺘ&#= 65256;ﺎﺩ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺟﺎﻣﻌﻪ ﻫﺎ ﻣﻴ&= #65176;ﻮﺍﻧﺪ، ﻫﺮ ﻧﻈﺎﻣﻰ ﺭﺍ = ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ &= #64400;ﻨﻨﺪ. ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ = ﻧﻈﺎﻡ ﻣﺤﻤﺪ ﻳﺎ ﻣﻮﺳ&= #65264; ﻭﺯﺭﺩﺷﺖ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﺟﺎﻣﻌﻪ ﺧﻮﺩ ﺑ&= #65260;ﺘﺮ ﺑﺪﺍﻧﻨﺪ، ﻭﻟ= 5264; ﺍﮐثرﻳّﺖ ﻗﺮʌ= 67;ﺐ ﺑﺎﺗّﻔﺎﻕ ﺁﻧ= 5166;ﻥ ﺳﺎﻟﻚ ﻭ ﻣﺠﺮﻯ = ﺧﻮﺍﺳﺘﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ خ= 608;د ﻧﻴﺴﺘﻨﺪ،ﮐﻪ = 5239;ﺸﺮﻯ ﻭﻣﺸﺮﻙ ﺷﺪه ا= 5255;ﺪ. ﺍﻟﺒﺘﻪ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻃﻔ&#= 65166;ﻝ، ﺁثاﺭﻯ ﺍﺯ ﺻﻔ= 5166;ﺕ ﻭ ﻋﻠﺎﺋﻢ ﻭﺍﻟ&= #65194;ﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺟﻮﺩ ﺩﺍﺭʋ= 93; ﻭﮔﺎﻫﻰﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ &= #65261;ﻟﻰ ﻫﺮ ﻃﻔﻠﻰ ﺑﺮﺍ&= #65263; ﺧﻮﺩ،ﺭﻭﺣﻰ ﺑ= 5166; ﺳﻮﺍﺑﻖ ﻭ ﭘﺮﻭ&= #65255;ﺪﻩ ﺗﮑﺎﻣل اﺯﻟﻰA= 191;ﺎص ﺨﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﺍﻳﻨﻚ ﺩﻧﺒﺎﻟ&#= 65258; ﺗﮑﺎﻣﻠﺎت ﺮﻭ= 5187;ﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ ﮐﻪ ﻫﺮﻳﻚ ﺩﺭ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﺎ&= #65209; ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﻭﮔﺎﻫﻰ ﺑﺮﺧﻰ &= #65211;ﻔﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺩﻧﺒ&#= 65166;ﻟﻪ ﺍﺟﺪﺍﺩ ﻃﻔﻞ ﻫ&= #65204;ﺖ، ﮐﻪ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻧﻬﺎ،ﺑﮕﻔﺘ᥽= 8; ﺩﺍﺭﻭﻳﻦ ﻭ ﺍﻣ&= #1579;اﻝ ﺍﻭ ﻏﻴﺮ ﺍﺯ ﻣﺴ= ﻴﺮ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻓﺮﺍﺩ &= #65165;ﺳﺖ. ﻭﻟﻰ ﻣﻮﺍﺯﻯ ﻫ&= #65250; ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ = ﺑﺨﺪﺍ ﺭﺳﻴﺪﻩ. ﺯﻣﺎﻧ&= #65264; ﭼﻨﺪ ﻗﺮﻧﻰ،ﻭ= 5193;ﺭ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺣﺘﻰ ﺗﺎ ﻫﻔت هزﺍﺭ ﺳﺎﻝ، ﺻA= 262;ﺭﺕ ﻧﻮﻋﻰ ﺟﺴﻤﺎﻧ&#= 65264; ﻣﻨﺎﺳﺐ ﺁﻧﻬﺎ &= #65193;ﺭ ﺟﻬﺎﻥ ﻧﻴﺴﺖ. ﻭ= ﺍﻳﻦ ﺍﺭﻭﺍح ﺪﺭﺍﻧ= 5176;ﻈﺎﺭ ﻋﺮﺷﻰ ﺩﺭﺑﻬﺸ&#= 65174; ﺳﻮﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮﺩ ᥽= 1;ﻴﻤﺎﻧﻨﺪ، ﺗﺎ ﭘس ﺍﺯ ﭘﻴﺪ&= #65165;ﻳﺶ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻭ = ﺗﻦ ﻭ ﻟﻮﺍﺯﻡ ﺟﺴﻤ&= #65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﺷﻮﻧﺪ. ﺁﻧﮕﺎﻩ = ﺭﻭﺡ ﮐﺎﻣﻠﺎﻥ ﺷﺎﻫ&#= 65194; ﻧﻮﺭ ﻗﺎﺋﻢ ﻣﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺗﻦ ﻣﻨﺎﺳﺐ ﺧﻮ&= #65193;ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﭘ= س ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﻭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65191;ﻮﺩ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﻭالاِّ ﺑﺮﺍﻯ= ; ﺭﻭﺡ ﮐﺎﻣﻞ ﺷﺪﻩ ﺩﺭ = ﻣﺮﺍﺣﻠﻰ،ﻧﻴA= 166;ﺯﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻣ&= #65184;ﺪﺩ ﺩﺭ ﺑﺪﻥ ﻫﺎﺋﻰ&= #1548;ﮐﻪ ﻗﺒﻠﺎ ﻳﻚ ﺭﻭﺡ = ﺩﺍﺷﺘﻪ ﻧﺪﺍﺭﺩ. ﻭ ﻓﺎﺭ= ﻍ ﺍﻟﺘﺤﺼﻴﻞ ﺩﺍ&#= 65255;ﺸﮕﺎﻩ ﭼﻪ ﺳﻮﺩ ﺩﺭ ﮐﻠ= ﺎﺳﻬﺎﻯ ﺩﺑﻴﺮﺳﺘﺎﻧﻰ &#= 65169;ﺨﻮﺍﻫﺪ ﺗﺤﺼﻴﻞ ﻣﺠﺪﺩ &= #64400;ﻨﺪ. ﻋﻠﻢ ﺑﻴﻮﻟﻮﮊ&#= 65263; ﺑﺪﺭﺳﺘﻰ ﻣﺎﺟ&#= 65198;ﺍﻯ ﺗﻦ ﻭ ﺗﮑﺎﻣﻠﺎ&= #65173; ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ،ﻭ ﻧﻈﺮﻳﺎﺕ ﺍﻣث= 575;ﻝ ﺩﺍﺭﻭﻳﻦ ﺭﺍ ﺩ&= #65255;ﺒﺎﻝ ﻣﻴﻨﻤﺎﻳﺪ،ﺗA= 166; ﺑﺘﻮﺍﻧﺪ ﻋﻠّ= 5176;ﻬﺎ ﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﻭ= ﻟﻰ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﺑ&= #65220;ﻰ ﺑﺸﻨﺎﺧﺖ ﺭﻭﺡ &= #65165;ﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻧﺪ&#= 65165;ﺭﻧﺪ. ﮔﻮﺋﻰ ﺣﺘﻰ ﻣﻨ&= #64401;ﺮ ﻭﺟﻮﺩ ﺭﻭﺡ ﻳﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ، ﮐﻪ ﭘﺮ&#= 65261;ﻧﺪﻩ ﺃﺯﻟﻰ ﺗﺎ ﮐﻨﻮ&= #65253; ﺍﻓﺮﺍﺩﻣﻮﺟﻮ= 5193;ﺍﺕ ﺍﺳﺖ،ﻭﺟﻮﺩ ﻧ= 5194;ﺍﺭﺩ. ﺩﺭ ﺗﺸﮑﻴﻞ ﻧﻄ&= #65236;ﻪ ﻳﻚ ﺍﻧﺴﺎﻥ ﺗﻨ&= #65260;ﺎ ﻳﮑﻰ ﺍﺯ ﭘﺎﻧﺼ&= #65194; ﻣﻴﻠﻴﻮﻥ ﺍﺳﭙ&#= 65198;ﻡ ﭘﺪﺭ ﻣﻮﻓﻖ ﻣﻴ&= #65208;ﻮﺩ. ﻭﻫﺮ ﺍﺳﭙﺮﻣﻰ &= #65169;ﺮﺍﻯ ﺧﻮﺩ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;،ﮐﻪ ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﻭﺡ ᥴ= 5;ﺳﺖ ﻭﺗﺸﮑﻴﻞ ﺩﻫﻨ&#= 65194;ﻩ ﺑﻌﺪﻯ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﺎﻧﻰ ﻃﻔﻞ ﺭﺍ ﻣﻴﺪﻫ&= #65194;. ﻭﺍﺯ ﮊﻧﺘﻴﻚ ﻭ&= #65165;ﻟﺪﻳﻦ ﻳﺎ ﺍﺟﺪﺍﺩ ﻭﻣ&= #65198;ﺍﺗﺐ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﻳ&= #64405;ﺮ ﺍﺳﺘﻘﺎﺩﻩ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ. ﻭﺟﻮﺩ ﻫﺮﻣﻮﺟ&#= 65262;ﺩﻯ ﻳﻚ ﮐﻠّﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﺯ ﺗﻮﺩﻫﺎﻯ ﺍ&= #65183;ﺰاء ﺗﺸﮑﻴﻞ ﺷﺪﻩ،= 4400;ﻪ ﻫﺮ ﺟﺰﺋﻰ ﺧﻮﺩ = ﺗﻮﺩه اﻯ ﺍﺯ ﺍﺟﺰﺍﻯ &= #65197;ﻳﺰﺗﺮ ﺍﺳﺖ،ﻭﺗﻨﻬﺎ = 5251;ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮ ﻣﻮﺟﻮﺩ ﺍﺳﺖ،= 4400;ﻪ ﺟﺴﻢ ﻧﻮﻉ ﮐﻨﻮ&= #65255;ﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻴ&= #65204;ﺎﺯﺩ. ﻭﺗﻐﻴﻴﺮ ﭘﺬﻳ&#= 65198; ﻧﻴﺴﺖ،ﻣﮕﺮ ﺑ= 5166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﺰﮐﻴﻪ ﺑﻴﺸﺘﺮ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ،ﮐﻪ ﻣﻘ= 5166;ﻣﻰ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺑﻴ&#= 65166;ﺑﺪ. ﻭﻳﺎ ﺩﺭ ﻋﺪﻡ ﺳ= ﻠﻮﻙ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﻮﻋﻰ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 1578;ه ها ﻣﻴﺮﻭﻧﺪ. ﮐ&#= 65258; ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭﻫﻤﻴﻦ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﻨﺪ. ﺗﺎ ﺗﮑ= ﺎﻣﻞ ﺻﻔﺎﺗﻰ،ﮐﻪ ﺷ= 5166;ﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮔﺮﺩﻧﺪ. ﮐﻪ ﺗﻤ= ﺎﻣﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺣﺘﻰ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺃﺗﻤﻰ ﻭﻣﺎ ﺩﻭ&= #65253; ﺁﻥ ﻧﻴﺰ، ﺍﺯ ﺍ&= #65255;ﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﻓﺼﻮﻝ ﺑﺸﺮﻯ &= #65169;ﺎﺯ ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﺑﺮﺳﺎﻧﻨﺪ، ﮐ= 5258; ﺧﻮﺍﻫﻨﺪ ﺭﺳﺎ&#= 65255;ﺪ. ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓ= ﻴﮑﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺭﺍ ﺍﺟﺮﺍ ﮐﻨﻨ&= #65194;،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﺍﻃﻔﺎﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻴﺸﺮﻓﺘﻪ ʋ= 93;ﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ،= 5193;ﺭ ﮊﻧﺘﻴﻚ ﭘﺪﺭﺍ&#= 65253; ﻋﻘﺒﺘﺮ ﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ، ﺻﺎﺣﺐ &#= 65259;ﻮﺵ ﺑﻴﺸﺘﺮ ﻫﺴﺘﻨ&#= 65194; ﻭ ﺍﺭﻭﺍﺡ ﻋﻘﺐ = ﺗﺮ ﺍﺯ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﺭﻭﺣﻰ،ﺩﺭ ﮊﻧ= 5176;ﻴﻚ ﻭﺍﻟﺪﻳﻦ ﭘﻴش &#= 65198;ﻓﺘﻪ ﺗﺮ ﺩﺭ ﻓﺼﻞ ﻧﻮ= ﻉ ﺑﺎﺷﻨﺪ،ﺍﻓﺮA= 165;ﺩﻯ ﮐﻢ ﻋﻘﻞ ﻭﻋﻘﺐ = ﻣﺎﻧﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺯﻳﺮﺍ ﺗﻨﺎﺳﺐ ﻣﺤﻞ ﺍ&= #65203;ﺘﻘﺮﺍﺭ ﻳﻚ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺩﺭ ﻳﻚ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ ﺩﻗﻴﻘﺎ ﻣﻨﺎﺳ&#= 65170;ﺖ ﻧﺪﺍﺷته اﺳﺖ. = 5261;ﻟﻰ ﺩﺭﻓﺼﻮل ﻨﻮﻉ &#= 65169;ﺸﺮﻯ ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﻫ&= #65204;ﺘﻨﺪ. ﻭﺍﻳﻦ ﻣﺸﻴّت = 5252;ﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﻭﻳﺎ ﺳ= 5198;ﻧﻮﺷﺖ ﻳﻚ ﺭﻭﺡ ﺑﺮﺍﻯ = ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ،ﺩﻧﺒA= 166;ﻝ ﻫﻤﺎﻥ ﮐﺸﺶ ﻃﺒ&= #65268;ﻌﻰ ﻭﻧﺎﺷﻨﺎﺧﺘﻪ &#= 65251;ﺎ،ﺍﺯ ﺍﺭﻭﺍﺡ ﺑﺎ ﺍﺟ&= #65204;ﺎﻡ ﻭﺍﻟﺪﻳﻦ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﺭﺍﺑﻄﻪ ﻋﺸﻘ&#= 65260;ﺎﻯ ﻣﺎﺩﺭﻯ ﻭ ﻓﺮﺯ&= #65255;ﺪﻯ ﭘﺪﺭ،ﺑﺎﺯ ﺗﻨ= 5166;ﺳﺐ ﺑﻨﺰﺩﻳﮑﻰ ﻣﻘ&#= 65166;ﻣﺎﺕ ﺭﻭﺣﻰ ﺁﻧﺎﻥ ﺑ&= #65166;ﻫﻢ ﺩﺍﺭﻧﺪ. ﻭﺍﻟّ&#= 65166; ﺑﻰ ﻣﻬﺮﻯ ﺍﻃﻔ&= #65166;ﻝ ﺑﻮﺍﻟﺪﻳﻦ ﺑﻬ&#= 65252;ﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ. ﻭ ﺍ= ;ﺻﻞ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺍﻧﺴﺎﻥ،ﺑﺨﺎA= 219;ﺮ ﻋﻘﻠﻰ ﮐﻪ ﺩﺍﺭ&= #65255;ﺪ،ﺭﺍﻩ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65251;ﺘﻔﺎﻭﺕ ﺍﺳﺖ. ﺍﻧﺴﺎﻧﻬ&= #65166; ﻣﻴﺘﻮﺍﻧﺪ ﺗﮑ&#= 65166;ﻣﻞ ﮐﻨﻨﺪ ﻭﻳﺎﻧﺨ&#= 65262;ﺍﻫﻨﺪ. ﻭﭘس ﺍﺯ ﻟﺬﺕ ﺑ&= #65260;ﺸﺖ ﻓﻌﻠﻰ ﺧﻮﺩ،ﺭ= 5165;ﻩ ﮐﺎﺭﻣﺎﻫﺎ ﺭﺍ &= #65193;ﺭ ﭘﻴﺶ ﺑﮕﻴﺮﻧﺪ. = ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎ ﺑﻰ ﺁﺯﺍﺭﻯ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﺪﻳﮕʋ= 98;ﺍﻥ،ﻭﻃﺒﻴﻌﺖ ﻭﺣﺘﻰ ﺑﻮﺟﻮﺩ &= #64394;ﻧﺘﻴﮑﻰ ﺧﻮﺩﺷﺎﻥ،ﺩﺭ = 5165;ﻳﻦ ﻣﻴﺎﻥ ﺑﻴﻦ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﻗﻬﻘﺮﺍ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﻭﺍﻳﻦ ﺍ= ﻧﺴﺎﻥ ﺑﺎ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﻭﺣﻴﻮﺍﻧﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻭﻫﻮﺳﺮ&#= 65165;ﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﺭﺍﻩ &= #65153;ﻳﻨﺪﻩ ﻫﺎ،ﻭ ﺗﻬﻴﻪ ﺳ&#= 65198;ﻧﻮﺷﺘﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺴﺎﺯﺩ. ﻭﺍﻧ&= #65204;ﺎﻥ ﺑﺎﻋﻘﻞ ﻣﺎﺩﻯ &= #65191;ﻮﺩ،ﺟﺰ ﺩﻧﻴﺎ ﺩﻭﺳﺘﻰ &= #65255;ﺪﺍﺭﺩ. ﻭﺑﺎ ﻋﻘﻞ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻳﺪﺁﻝ ﻃﻠﺐ ﻳﺎ ﻧﻔس ﻟ&= #65262;ّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ،ﻣﻴﺘﻮﺍﻧﺪ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭ&= #65165; ﭘﻴﺪﺍ ﮐﻨﺪ،ﻭ= 4380;ﻮﻥ ﺑﮑﻤﺎﻝ ﺭﺳﻴﺪ&#= 1548;ﺑﺎﻋﻘﻠﻬﺎﻯᥴ= 5;ﻟﻬﻰﺧﻮﺍﻫﺪﺭ&= #65203;ﻴﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻌﻤﻮﻟﺎ ﻣﺤﻘﻘﻴﻦ ﺩﺭ ﻫ&= #65198; ﺑﺮﺭﺳﻰ ﻋﻠﻤﻰ &= #65191;ﻮﺩ،ﺍﺑﺘﺪﺍ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65169;ﺤث ﻣﺎﺭﺍ ﻳﺎﺩ ﻣﻴ&= #64401;ﻨﻨﺪ، ﺳﭙس ﺑﺎﻧﻮﺍﻉ &#= 65261; ﺷﺮﺍﻳﻂ ﺩﻳﮕﺮ &= #65251;ﻴﭙﺮﺩﺍﺯﻧﺪ= 48;ﮐﻪ ﻣﺘﻦ ﺗﺤﻘﻴﻖ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﻫ= ﺮ ﻧﺘﻴجه اﻯ ﮐﻪ = 5169;ﮕﻴﺮﻧﺪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻈ&= #65198;ﻳّﻪ ﻭ ﻣﺪﻳﻨﻪ ﻓﺎﺿ&= #1604;ه اﻯ ﺍﺭﺍﺋﻪ ﻣﻴ&#= 65194;ﻫﻨﺪ. ﺗﺎ ﺩﺭﺗﺠﺮﺑﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺗﺒﺪﻳﻞ ﺑﻘﻀی= 607; اﻯ ثاﺑت گرﺩﺩ= ;،ﻭﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎ&#= 65253; ثابت اﺳﺖ. ﻭ ﺩA= 197;ﻫﺮﻧﻈﺮیّه اﻯ،ﺑﺎﻳﺪ ﻳﺎA= 193;ﻯ ﺍﺯ ﺩﻳﮕﺮ ﻧﻈﺮ&= #65267;ّﺎﺕ ﻭﻧﺘﺎﻳﺞ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻧﻤﻮﺩ. ﺑﺨﺼﻮﺹ = ﻋﻠﻮﻡ ﭘﻴﺸﺮﻓﺘﻪ ﮐﻨ&#= 65262;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭﺩ= ﺭ ﻣﻮﺭﺩ ﻧﻈﺮﻳّ= 5258; ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧ&#= 65268;ﺰ ﻧﻈﺮﻳّﺎﺕ ﻣﺘ= 5236;ﺎﻭﺕ ﻫﺴﺖ،ﺍﻧﺘﺨﺎA= 167; ﺑﺎ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;. ﺗﺎ ﺍﻧﺴﺎﻥ ﻫﺮ = ﭼﻘﺪﺭ ﻣﻤﮑﻦ ﺑﺎﺷﺪ، &#= 65203;ﻄﺢ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65261; ﺩﺭﺟﻪ ﻗﺪﺭﺕ ﻋ&= #65240;ﻠﻰ ﺧﻮﺩﺭﺍ ﺑﺎﻟﺎ &= #65169;ﺒﺮﺩ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺣﺴ&= #65168; ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ،ﺗﻤʋ= 66;ﻡ ﻧﻈﺮﻳّﺎﺕ ﻣﺘ= 5166;ﻓﻴﺰﻳﮑﻰ،ﻣﺎ= ;ﻧﻨﺪ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﻭﺗﻌﺼّﺒﺎﺕ ﺩ= 5267;ﻨﻰ،ﻧﺘﻴجه هاﻯ ﻣثبت ﺑﺪ᥽= 5;ﺒﺎﻝ ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ = ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺎ ﮐﻤﻚ ﭘﻴﺮ ﺭﻩ ﺭ= ﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ، ﮐﻪ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻌﺮﻓﻰ ﺩﺭ ﺭؤ&#= 65267;ﺎ ﻣﻴﮑﻨﺪ. ﻭﻣﺘﺎ&= #65235;ﻴﺰﻳﻚ ﻭ ﻋﺮﻓﺎﻥ ﻭ ﺷﻨ= ﺎﺧﺖ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ&#= 1548;ﺃﻣﺮﻯ ﺷﻨﻴﺪنی ﻮﺧﻮA= 165;ﻧﺪﻧﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﮐ= ﺎﺭﺳﺎﺯ ﻋﻤﻠﻰ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ. ﺑﻠﮑﻪ ﺃﻣﺮﻯ ﺷ&= #65192;ﺼﻰ ﻭ ﻋﻤﻠﻰ ﻭ ﺗﺠﺮ= ﺑﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 5261;ﺩﺭﻳﺎﻓﺖ ﻧﺘﺎﻳﺞ ﺩﺭ ﺩﺭ&= #65261;ﻥ ﺫﻫﻦ ﻭﺭﻭﺍﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﮊﻧﺘﻴﻚ ﺭʌ= 61;ﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻫﺮ ﺍﻧﺘﺨﺎﺑﻰ ﺑﻤ&#= 65204;ؤﻟﻴّﺖ ﺧﻮﺩ ﺍﻧﺴﺎن ا= 5203;ﺖ. ﻭﻓﺮﻳﺐ ﺧﻮﺭﺩ&#= 65253; ﺍﻧﺴﺎﻥ،ﮔﻨﺎA= 259;ﺶ ﺭﺍ ﮐﻢ ﻧﻤﻰ ﮐﻨ= ﺪ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ &= #65193;ﺭ ﻣﻮﺭﺩ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﺗﻔﺎﻭﺗﻬﺎ ﻫﺴ&#= 65174;. ﻭ ﻣﻮﻓﻘﻴّﺘﻬ= 5166;ﻯ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65203;ﻄﻮﺡ ﻣﺨﺘﻠﻒ ﻋﻘﻠﻰ &= #65193;ﺍﺭﺩ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﮐﺴﺐ ﮐﻨﻨﺪ ﻳﺎ = ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﻨﺪ. ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165;ﺯ ﺁﻥ ﺩﺭ ﻣﺒﺎﺩﻟ&= #65258; ﻋﺸﻖ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺭﺯﻯ= ; ﺑﻴﻦ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺳﺎﻟﻚ ﻭﭘ= ﻴﺮ،ﻭﺣﺘﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻭ = ﺑﺎﻃﺒﻴﻌﺖ ﺍﺳﺖ. ﮐﻪ ﺻﻠﺢ ﺩ= ;ﺍﺋﻢ ﻓﺮﺍﻫﻢ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻗﺒﻞ ﺍﺯ ﻋﺸﻖ ﺍ= ﻟﻬﻰ،ﻫﺮﮐﺴﻰ ﺑﺎ ﻋﺸﻖ ﻣﺎﺩﺭ = ﻭﻓﺮﺯﻧﺪﻯ ﺭﻭﺑﺮﻭ ﺷﺪه ا= 5203;ﺖ. ﻣﻌﺸﻮﻕ ﺍﻟﻬﻰ &= #65169;ﺎﻳﺪ ﺑﺎﻟﺎﺗﺮﺍﺯ ﻋ&#= 65166;ﺷﻖ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﻋ&= #65208;ﻖ ﻭﺭﺯﻯ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻭ ﺳﺎﻟﻚ ﺑﺎ ﮐﻤ= ﻚ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺍ&= #65255;ﺎﻧﻴّﺖ ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ&#= 1548;ﻣﻴﺘﻮﺍﻧﺪ ﻋﺸﻖ ﻭﺭﺯﻯ ﻭﻓ&= #65194;ﺍﮐﺎﺭﻯ ﻧﻤﺎﻳﺪ. ﺗﺎ ﻫﺮ= ﮔﺰ ﺑﺎ ﭼﺸﻢ ﻭ ﻋﻘﻞ= ﺧﻮﺩ ﺍﻣﻮﺭ ﺭﺍﻧﺪﻳ&#= 65194;ﻩ ﺑﺎﺷﺪ، ﻭ ﺑﺎ ﭼ&= #65208;ﻢ ﻭﻋﻘﻞ ﺑﺎلاتž= 5; ﺍﻟﻬﻰ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﻭ&= #65191;ﻮﺩ ﺷﻨﺎﺳﻰ، ﺧﺪﻣ= 5166;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻤ&#= 65166;ﻳﺪ. ﺩﺭ ﻋﺸق اﻟﻬﻰ &#= 65203;ﺎﻟﻚ ﺑﺒﺎﻟﺎ ﻧﻈﺮ ﺩ&= #65165;ﺭﺩ، ﻭﻟﻰ ﺩﺭ ﻋﺸﻖ ﻣ= ﺎﺩﺭﻯ ﻣﺎﺩﺭ ﺑﭙﺎﺋﻴ&#= 65254; ﻧﻈﺮ ﺩﺍﺭﺩ. ﻭ ﻃ= ;ﻔﻞ ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﺪ، ﻭ ﺑﺮﺣﺴﺐ ﻋﻘﻞ = ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﻃﻔ&#= 65246; ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴ&#= 65198;ﺩ،ﺗﺎﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤﻌی ﺒﺮ&#= 65203;ﺎﻧﺪ. ﺁﻧﮕﺎﻩ ﺁﺯﺍﺩ &= #65251;ﻴﮕﺮﺩﺩ. ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺎ ﻣﻌﻘﻮﻟﺎت &#= 65170;ﺎﻟﺎﺗﺮ،ﺑﺮᥴ= 5;ﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65261;ﺩﻳﮕﺮﺍﻥ،ﺍʋ= 99; ﻣﺤﻞ ﺳﻄﻮﺡ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮﺻﺤﺒﺖ ﻣﻴﮑ&#= 65256;ﺪ ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 65236;ﻰ ﺍﻟﻬﺎﻣﺎﺕ ﺑﺮ&#= 65175;ﺮ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻭﺭﻓﺘﺎﺭ ﭘﻴﺮ &= #65169;ﺎ ﺳﺎﻟﻚ ﺷﺒﻴﻪ ﺭ&= #65235;ﺘﺎﺭ ﻣﺎﺩﺭﺍﻥ ﺑﺎ ﻃ&= #65236;ﻞ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﻟﺬﺍ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #64344;ﻴﺮ ﺍﻟﻬﻰ،ﭼﻪ ﻣﺮ= 5193; ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ،&#= 65193;ﺭ ﺣﮑﻢ ﻣﺎﺩﺭ ﺳﺎ&= #65247;ﻚ ﺍﺳﺖ. ﻭ ﺻﺎﺣﺐ ﺭ= ;ﺣﻢ ﻭﻟﺎﻳﺖ ﺍﻭ. ﮐﻪ= ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ،ﻭﺩﺭﺗﻮﻟʋ= 94; ﺩﻭم اﻟﻬی اﻭ A= 153;ﻧﮕﺎه ﻮﻯ ﺍﺯ ﺭﺣﻢ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺯﺍﺋﻴﺪ&#= 65257; ﺷﺪﻩ،ﻭﺧﻮﺩ ﺍ= 5199; ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 1548;ﺩﺭ ﻭﺟﻮﺩﻯ ﭘﺎﺋﻴ&#= 65254; ﻣﻮﻗﺘﺎ ﻗﺮﺍﺭ &= #65193;ﺍﺭﺩ. ﻣﺎﺩﺭﻯ ﮐﻪ ﺁث&#= 1575;ﺭ ﺑﻴﻤﺎﺭﻯ ﺳﺮﻃ&#= 65166;ﻥ ﺩﺍﺭﺩ،ﻭﺑﺎﻳA= 194; ﺷﻴﻤﻰ ﺩﺭﻣﺎﻧ&#= 65264; ﺷﻮﺩ ﻧﻄﻔﻪ ﺭﺣ&= #65250; ﺍﻭﺭﺍ ﻋﻤﻠﺎ ﻣ&= #65264; ﮐﺸﺪ، ﻭﮐﻤﺘﺮ &#= 65251;ﺎﺩﺭﻯ ﺣﺎﺿﺮ ﺍﺳﺖ، ﺑ&#= 65268;ﻤﺎﺭﻯ ﺍﻭ ﭘﻴﺸﺮﻓﺖ ﮐ&= #65256;ﺪ،ﻭﻟﻰ ﻓﺮﺯﻧﺪﺵ ﻣﺘﻮ&#= 65247;ﺪ ﮔﺮﺩﺩ. ﻭ ﮐﺸته &= #65208;ﺪﻥ ﺧﻮﺩﺭﺍ ﺑﺮ ﻣﺮ&= #64402; ﻃﻔﻞ ﺧﻮﻳﺶ ﺗﺮ&= #65183;ﻴﺢ ﻣﻴﺪﻫﺪ. ﻭﭼﻨﻴ&= #65254; ﻓﺪﺍﮐﺎﺭﻯ ﻫﺎ&#= 65163;ﻰ ﺣﺘﻰ ﺑﺮﺍﻯ ﭘﺪ&= #65197; ﻓﺮﺍﻫﻢ ﻧﻴﺴﺖ. = ﻋﺸﻖ ﭘﺪﺭﻯ ﺩﺭ ﺍﻣﻮ&= #65197; ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍ&= #65251;ﻨﻴّﺘﻰ ﺑﺮﺍﻯ ﻃﻔﻞ ﻭﻣ&= #65166;ﺩﺭ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻭﻟﺬﺍ ﭘﺪﺭﺍن اﺣﺴﺎA= 203;ﺎﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭﺍﻃ&= #65236;ﺎﻝ ﭘﺴﺮ، ﻭﻣﺎﺩﺭ= 5165;ﻥ ﺍﺣﺴﺎﺳﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﺍﻃﻔﺎﻝ ﺩﺧ&= #65176;ﺮ ﺧﻮﺩ ﻣﻰ ﺟﻮﻳﻨ&= #65194; ﻭ ﭘﺮﻭﺭﺵ ﻣﻴﺪ&= #65259;ﻨﺪ. ﺍﻟﺒﺘﻪ ﺗﻮﻟﻴ&#= 65194; ﻓﺮﺯﻧﺪ ﻭﺗﺮﺑ&#= 65268;ﺖ ﻧﻴﮑﻮﻯ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﻧﻈﺎم اﺟﺘﻤﺎA= 227;ﻰ ﮐﺎﺭ ﻧﻴﮑﻮﺋﻰ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺑﺎﺯ ﻃﻔﻞ = ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﻣﺎﺩﺭ ﻭﭘﺪﺭ ﺭ&= #65165;ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺩﺭ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺭﻭﺡ ﻣﺎﺩﺭ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ،ﺗﺮﺑی= 8; ﮋﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺭ&= #65165; ﺁﻣﺎﺩﻩ ﺑﺮﺍﻯ &= #65175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﻭﺍﻟﺪﻳﻦ ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺍ&= #65267;ﻦ ﺗﺮﺑﻴﺖ ﺭﻭﺣﻰ&#= 1548;ﺍﻣﮑﺎﻥ ﺃثر ﻣثبتی ﻨﺪ= ;ﺍﺭﻧﺪ. ﻭﻟﻰ ﺍﻣﮑﺎﻥ ﺃ&= #1579;ر ﻣﻨﻔﻰ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﻃﻔﻞ ﺭﺍ ﭼﻨﺎﻥ = ﺑﻌﻘﺎﻳﺪ ﻧﺎﺩﺭﺳﺖ ﻋﻘﺪ&#= 65259;ﺎﻯ ﺧﻮﺩ ﭘﺮﻭﺭﺵ ﺑ&= #65194;ﻫﻨﺪ،ﮐﻪ ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65261; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺧﻮﺩﺭﺍ ﻧﺒﺎﻳ&#= 65194;. ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴ&= #65168; ﻣﺎﺩﺭ ﺍﺣﺴﺎﺳ&#= 65166;ت ﻤﺎﺩﺭﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﺎﻃﻔﺎﻝ ﻧﺸﺎ&#= 65253; ﻣﻴﺪﻫﺪ. ﻭﻟﺬﺍ = ﻋﺸﻖ ﻣﺎﺩﺭﻯ ﺭﺍ ﺍﻟ&= #65260;ﻰ ﻭﻣﻘﺪّس ﮔﻔﺘA= 258; ﺍﻧﺪ،ﻭﻟﻰ ﺑﺎ= 5199; ﻋﺸﻖ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﮐﻰ ﺳﺎﻟﻚ،ﺑﺎ ﻭﺳ= 5166;ﺋﻞ ﺍﻟﻬﻰ ﺧﻮﺩ ﺍﻟ&= #65260;ﻰ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺣﻴﻮﺍﻧﺎت ﺘﺎ &#= 65203;ﺮﺣﺪّ ﻧﻴﺎﺯ ﻃﻔﻞ ﺭﻋ&= #65166;ﻳﺖ ﭘﺮﺳﺘﺎﺭﻯ ﻣﻴ&#= 65208;ﻮﺩ،ﮐﻪ ﮔﻮﺋﻰ ﺍﻳﻦ (ﻓﺮ= ﺯﻧﺪ ﺩﻭﺳﺘﻰ)ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺨ&#= 65212;ﻮﺹ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﻣﺎﺩﺭﺍﻥ &= #65187;ﺘﻰ ﺩﺭﺳﺎﻟﻬﺎﻯ ﺑ&#= 65228;ﺪ ﺍﺯ ﭘﻴﺮﻯ ﻓﺮﺯ&= #65255;ﺪﺍﻥ ﺧﻮﺩ،ﻣﻴﺨﻮﺍA= 259;ﻨﺪ ﺭﻋﺎﻳﺖ ﻭ ﻧﻈﺎ&= #65197;ﺕ ﺑﺮ ﮐﺎﺭ ﻭﺯﻧﺪ&= #64404;ﻰ ﺍﻭﻟﺎﺩ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﮐﻪ ﺗﻔﺎﻭﺕ ﺳﻄ&= #65186; ﻋﻘﻞ ﺟﻤﻌﻰ ﻣﺎ&= #65193;ﺭ ﻭﻓﺮﺯﻧﺪ،ﻭ ﺣ= 5176;ﻰ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺷ&#= 65192;ﺼﻰ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ ﻫﺴﺖ. ﺭﻭﺡ ﻭﺍﻟ= ﺪﻳﻦ ﻭﻓﺮﺯﻧﺪ ﭼﻨﺎ&#= 65253; ﻣﻴﺘﻮﺍﻧﺪ ﺩﺭ&#= 65197;ﺍﺑﻄﻬﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺷﺪ،ﮐﻪ ᥽= 5;ﺘﻴﺠﻪ ﻣﻌﮑﻮس ﺑﺪﻫﺪ. &= #65193;ﺭ ﮐﺎﺭ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺭﻋﺎﻳﺖ ﻣﺎﺩﺭ&#= 65263; ﻭ ﭘﺮﺳﺘﺎﺭﻯ، &#= 65267;ﻚ ﻋﻤﻞ ﻓﻴﺰﻳﻮﻟ&#= 65262;ﮊﻳﻚ ﺷﺨﺼﻰ ﻣﻴﺒﺎﺷ&#= 65194;،ﮐﻪ ﺑﺎﻃﻔﺎﻝ ﺣﻴﻮ&#= 65165;ﻧﺎﺕ ﺩﻳﮕﺮ،ﻭﺩﺭ ﮐ= 5256;ﺎﺭ ﻭ ﮔﻠّﻪ ﺧﻮﺩ ﻫ&= #65268;ﭻ ﮔﻮﻧﻪ ﺗﻮﺟّﻬ= 5264; ﻧﺪﺍﺭﻧﺪ. ﻭ ﺍﺳ= ﺘثناﻫﺎﺋﻰ ﻧﻴﺰ ﺩﻳﺪﻩ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺤﺴﺎﺏ &= #65175;ﮑﺎﻣﻠﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64380;ﻨﺎﻥ ﺣﻴﻮﺍﻧﺎتی گž= 4;ﺍﺭﺩ. ﻣﺎﻧﻨﺪ ﺳﮕﻰ ﮐ&= #65258; ﺑﭽﻪ ﻫﺎﻯ ﮔﺮب&#= 1607; اﻯ ﺭﺍ ﺷﻴﺮ ﻣﻴ&= #65194;ﻫﺪ،ﻭ ﻳﺎ ﺣﺘﻰ ﺳﮕﻰ ﮐ= ﻪ ﭼﻨﺪ ﻓﺮﺯﻧﺪ ﺷ&= #65268;ﺮ ﻣﺎﺩﻫﺎﻯ ﺭﺍ ﺷ&= #65268;ﺮ ﻣﻴﺪﻫﺪ ﻭ ﺟﺎ ﺑ= ﺠﺎ ﻣﻴﮑﻨﺪ. ﻭ ﭘﺮﺳ= ﺘﺎﺭﻯ ﻭﺣﻤﺎﻳﺖ ﻗﺎﺑ&#= 65246; ﺗﻮﺟّﻰ ﻣﻴﮑﻨ= 5194;. ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ،ﺻﺎﺣﺐ ﺳﮓ ﻧﻴﺰ ﺩﺭ ﺍﻳ= ﻦ ﺑﻴﺪﺍﺭﻯ ﺍﺣﺴ&#= 65166;س ﺑﺰﺭﮒ ﺣﻴﻮﺍﻥ &= #64400;ﻤﻚ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻧﻘﺶ ﺗﺮﺑﻴﺖ ﺭ&= #65165; ﻧﻤﻴﺘﻮﺍﻥ ﻧﺎ&#= 65193;ﻳﺪه گرﻓﺖ، ﮔﺮﭼﻪ A= 259;ﻤﻪ ﺷﺮﻭﻁ ﻟﺎﺯﻡ ﺭ&= #65165; ﺗﺄﻣﻴﻦ ﮐﻨﺪ. ﺩ= ﺭ ﺍﻧﺴﺎﻥ ﻋﺸﻖ ﻣ&= #65166;ﺩﺭﻯ ﮐﻪ ﻋﻤﻞ ﻓﻴﺰﻳ&= #65262;ﻟﻮﮊﻳﮑﻰ ﭘﻴﭽﻴﺪﻩ ﺗﺮ ﻣ&= #65268;ﺒﺎﺷﺪ،ﮐﻪ ﺑﺎ ﺧﻴﻠﻰ ﺍﻧﻔ&= #65228;ﺎﻟﺎﺕ ﻭﺍﺭﺩ ﺻﺤﻨﻪ ﻣ&= #65268;ﺸﻮﺩ. ﻭﺣﺘﻰ ﺧﻴﻠﻰ ﺍ&= #65199; ﻏﺮﺍﻳﺰ ﺩﻳﮕﺮ &= #65197;ﺍ ﺗﺤﺖ ﺍﻟﺸﻌﺎﻉ &= #65239;ﺮﺍﺭ ﻣﻴﺪﻫﺪ. ﺯﻳﺮﺍ = ﺩﺭ ﺍﻧﺴﺎﻥ ﻋﻠﺎﻭ&#= 65257; ﺑﺮ ﻏﺮﻳﺰﻩ ﻣﺎ&= #65193;ﺭﻯ ﻭﺗﺮﺷﺢ ﻫﻮﺭﻣ&#= 65262;ﻧﻬﺎﻯ ﻣؤثّر،ﻋﻮﺍﻣ= ﻞ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﻣ&= #1572;ثّر ﻫﺴﺘﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺁثاﺭ ﻣﻨﻔ= 5264;،ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ. = ﻭ ﻧﻘﺶ ﻋﻘﻞ ﻭ ﺍﺭ= ﺍﺩﻩ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65251;ﻞ ﺗﺮ،ﺩﺭ ﻣﻘﺎﻣ= 5166;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ= ﻣﺎ ﺩﺭ ﺩﺭ ﺗﻮﻟﺪ ﭘ= ﻴﺸﻴﻦ ﺑﺸﺮﻯ ﺧﻮﺩ، ﺑ&#= 64401;ﺪﺍﻡ ﺳﻄﺢ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻭ ﺷﻬﻮﺩﻯ،ﻭﻋ= 5240;ﻠﻬﺎ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣ&= #65198;ﺑﻮﻃﻪ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﺍلاّ ﻣﺎﻧﻨﺪ ﻣﺎﺩﺭ&#= 65165;ﻥ ﻭﺣﺸﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ،ﮐﻪ ﺍﻃﻔ= 5166;ﻝ ﺧﻮﺩ ﺭﺍ ﺭﻫﺎ ﻣ= ﻴﮑﻨﻨﺪ،ﻭ ﺑﺪﻧﺒﺎﻝ ﻣﻌﺸ&#= 65262;ﻕ ﺟﻨﺴﻰ ﺧﻮﺩﻣﻴ&#= 65198;ﻭﻧﺪ ﮔﺮﭼﻪ ﮔﻬﮕﺎﻩ &= #65165;ﺑﺮﺍﺯ ﺍﺣﺴﺎﺳﻰ ﻫﻢ ﺑ&= #65166;ﻃﻔﺎﻝ ﺧﻮﺩ ﺑﮑﻨﻨﺪ،= 4400;ﻪ ﺑﺎﻋث ﺧﻮﺭﺩ ﺷ&#= 65194;ﻥ ﺭﻭﺣﻴّﻪ ﻃﻔﻞ &#= 65251;ﻴﺸﻮﺩ. ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺷ= ﺪﻳﺪﻯ ﺩﺭ ﺍﻃﻔﺎﻝ ﻣﻴ&= #65204;ﺎﺯﺩ. ﮐﻪ ﺍﮔﺮ ﺩﺭ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ،ﺍﻳﻦ ﻋﻘﺪﻩ ﻫﺎ ﺗﺒﺪ&= #65267;ﻞ ﺑﺠﻨﺒﻪ ﻫﺎﻯ ﻣ&= #65208;ﺒﺖ ﻭﻧﻴﺮﻭﻣﻨﺪﻯ &#= 65193;ﺭ ﺗﺼﻤﻴﻤﺎﺕ ﻭ ﺍ&= #65197;ﺍﺩﻩ ﻫﺎﻯ ﻓﺮﺯﻧﺪﺍ&#= 65253; ﺩﺭ ﺳﻠﻮﻙ ﻭ ﺯﻧ= ﺪﮔﻰ ﺧﻮﺩ ﺧﻮﺍﻫﻨﺪ &= #65193;ﺍﺷﺖ. ﭼﻮﻥ ﻋﻘﺪﻩ ﻫﺎ&= #65263; ﻣثبت ﻫﻢ ﻭﺟﻮA= 193; ﺩﺍﺭﻧﺪ. ﻭﺩﺭ ﺳ= ﻠﻮﻙ ﻧﻴﺰ ﻋﻘﺪﻩ ﻫﺎ&= #65263; ﻣﻨﻔﻰ ﻣؤثّر ʋ= 75;ﺮ ﻣﺸﺒﺖ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ ﻭ ﺑﻠﺎﻳﺎﻯ ﺳﻠ&= #65262;ﮐﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺸﺮﻯ ﺗﮑﺎﻣﻞ &= #65203;ﺎﺯ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺑﺸ= ﺮﻁ ﺩﺍﺷﺘﻦ ﻳﻚ ﺳﻴ&= #65204;ﺘﻢ ﺳﻠﻮﮐﻰ،ﻭﻧﻪ = 5193;ﺭ ﺑﻠﺎﻳﺎﺋﻰ ﮐﻪ &= #65235;ﺴﺎﺩ ﺍﺧﻠﺎﻗﻰ ﻭﺭﻭ&#= 65165;ﻧﻰ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺍﻧﺴʋ= 66;ﻥ ﺑﺪﺳﺖ ﺧﻮﺩ ﻣﻴ&= #65204;ﺎﺯﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﺑﺮﺧﻰ ﻣﺘﻔﮑّ= 5198;ﺑﻦ ﻣﺎﺩﻯ ﻣﻌﺘﻘﺪ&#= 65255;ﺪ، ﮐﻪ ﻏﺮﻳﺰﻩ ﻣﺎ&= #65193;ﺭﻯ ﻧﺘﻴﺠﻪ ﺻﻔﺖ ﺍ&= #65255;ﺎﻧﻴّﺖ ﻭﺧﻮﺩ ﭘﺮﺳﺘﻰ&#= 1548;ﻭ ﺣُﺐّ ﺫﺍﺕ ﻣﺎ= 5193;ﺭ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺪ&#= 65267;ﮕﺮﺍﻥ ﻓﺨﺮﺍﻭﻟﺎﺩ ﺑ&#= 65268;ﺸﺘﺮ ﺑﻔﺮﻭﺷﺪ. ﻭ ﻳﺎ= ﻃﺮﺣﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﺑﺮ&#= 65165;ﻯ ﭘﺮﻭﺵ ﺍﻭﻟﺎﺩ &= #65191;ﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﻣﻌﻤﻮﻟﺎ ثرﻭA= 175;ﻤﻨﺪﺍﻥ ﭼﻨﻴﻦ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺍﻣثاﻝ ﺍﺩﻭﺍA= 197;ﺩ ﻫﺎﺭﺗﻤﺎﻥ،ﺍA= 187;ﺴﺎس ﻣﺎﺩﺭﻯ ﺭﺍ ﻏﺮ&= #65267;ﺰﻫﺎﻯ ﺑﺮﺍﻯ ﺑﻘﺎٴ ﻭ &= #65187;ﻔﻆ ﺫﺍﺕ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺨﻮﺍﻧﺪ. ﮔﻮ&= #65163;ﻰ ﻣﺎﺩﺭ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﺭ ﺍﻃﻔﺎﻝ ﺧﻮ&= #65193; ﺯﻧﺪﻩ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺷﺎﻳﺪ ﻣﺎﺩﺭ ﻃ&= #65236;ﻞ ﺭﺍ ﻣﻴﺰﺍﻳﺪ،= 4400;ﻪ ﻣﺒﺎﺩﺍ ﻗﺒﻞ ﺍ&= #65199; ﺯﺍﻳﻤﺎﻥ ﺑﺎﻋ&#= 1579; ﻣﺮﮒ ﺟﻨﻴﻦ ﺷﻮ&= #65193;. ﻭ ﻳﺎ ﺍﺯ ﺳﻘﻂ ﺟ= ;ﻨﻴﻦ ﺍﺭﺍﺩﻯ ﺍﺟﺘﻨ&#= 65166;ﺏ ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ = ﻧﮕﺮﺍﻥ ﻣﺮﮒ ﺩﺭ ﺧﻠﺎﻝ = ﻋﻤﻞ ﺟﺮﺍﺣﻰ ﺑﻮﺩﻩ &= #65165;ﺳﺖ. ﻭ ﻳﺎ ﺳﻘﻂ ﺟﻨﻴ= ﻦ ﺭﺍ ﻗﺘﻞ ﻧﻔس ﻳ&= #65242; ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﮐﻪ ﺧﺪﺍ ﻭ ﺃﻧﺒﻴﺎ = ﻫﻤﻴﺸﻪ ﺗﻬﺪﻳﺪ ﺧﻄﺮﻣ&#= 65184;ﺎﺯﺍﺕ ﺷﺪﻳﺪ ﺟﻬﻨﻤﻰ &= #65239;ﺘﻞ ﺭﺍ ﮔﻔته اﻧﺪ. &#= 65193;ﺭ ﻋﺼﺮ ﻣﺎ ﺩﺍﺭﻭ&= #65259;ﺎ ﻭﻭﺳﺎﺋﻞ ﻭﺳﻴ&#= 65204;ﺘم هاﻯ ﺟﻠﻮﮔﻴﺮA= 263; ﺍﺯ ﺑﺎﺭﺩﺍﺭﻯ &= #65259;ﺴﺖ، ﮐﻪ ﻧﺸﺎﻧﻬﺎﻯ &= #65165;ﺯ ﻣﻴﻞ ﻣﺎﺩﺭﻯ ﺩ&= #65197; ﺁﻧﻬﺎ ﻧﻴﺴﺖ. ﻭ= ﺑﻔﮑﺮ ﺟﻮﺍﻧﻰ ﻭﺷﻬﻮ&#= 65165;ﺕﻭﻣﻨﺎﻓﻊ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺷ= ﺎﻳﺪ ﮔﻨﺎﻫﻰ ﻧﺒﺎﺷ&#= 65194;،ﻭﻟﻰﺍﺯ ﺁثتﺭ ﻣثبت ﻣᥴ= 6;ﺩﺭ ﺷﺪﻥ ﺩﺭﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﺤ&= #65198;ﻭم ﻤﻴﮕﺮﺩﻧﺪ. ﻭ ﺣ= ﺘﻰ ﻣﺎﺩﺭﺍﻧﻰ ﮐﻪ &= #65255;ﺎﺧﻮﺍﺳﺘﻪ ﺑﺎﺭﺩﺍﺭ ﺷﺪه اﻧﺪ،ﻳﺎ ﺯﺍﻳA= 252;ﺎﻥ ﺳﺰﺍﺭﻳﻦ ﻭ ﺑﺎ = ﺟﺮﺍﺣﻰ ﺑﺪﻥ ﺧﻮﺩ ﻃﻔﻞ = ﺭﺍ ﻣﻴﺰﺍﻳﻨﺪ،ﺗA= 166; ﺩﺭﺩﻯ ﻧﮑﺸﻨﺪ. = ﺩﺭﺣﺎﻟﻴﮑﻪ ﺩﺭﺩ ﺯﺍﻳﻤﺎﻥ &= #65169;ﺴﻴﺎﺭﺩﺭ ﻋﻠﺎﻗﻪ ﻣﺎﺩﺭ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻄﻔﻞ ﻣؤثّ= ر ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻫﻤﻴﺸﻪ ﺑﻴﺎﺩ ﺩﺭﺩﻫﺎ&#= 65263; ﺧﻮﺩ ﻣﻰ ﺍﻓﺘﺪ.= ﻣﺎﺩﺭ ﺟﻨﻴﻦ ﺭﺍ ﺍﺯ ﮔ= ﻮﺷﺖ ﻭﺧﻮﻥ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﺪ. ﻭﻟﺬﺍ ﻣﺎﻧﻊ ﺍ&= #65199; ﺳﻘﻂ ﺟﻨﻴﻦ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﻣﮕﺮ = ﺩﺭﺟﻪ ﺣﻴﻮﺍﻧﻴّﺖ ﺑ= 5208;ﺮﻯ ﻣﺎﺩﺭ ﺯﻳﺎﺩ ﺑ&= #65166;ﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺧﻰ ﺍﺯ ﻣﺎﺩﺭﺍﻥ ﺍ&= #65199; ﺭﺍﺑﻄﻪ ﻭ ﺍﺗّ&#= 65188;ﺎﺩ ﺟﺎﺩﻭﺋﻰ ﺑﺎ ﺟ&= #65256;ﻴﻦ ﺧﻮﺩ ﺻﺤﺒﺖ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺯﻳﺮﺍ ﺫﺍﺕ ﺟﻨ&= #65268;ﻦ ﻭﺫﺍﺕ ﺧﻮﺩﺭﺍ &= #65267;ﮑی ﻤﻴﺪﺍﻧﺪ. ﮔﻮﺋ&= #65264; ﺑﺎ ﺧﻮﺩﺵ ﺻﺤﺒ&= #65174; ﻣﻴﮑﻨﺪ،ﻭﻳﺎ = 5195;ﺍﺕ ﺧﻮﺩﺭﺍ ﺑﺎ ﺟﻨ&= #65268;ﻦ ﺗﻘﺴﻴﻢ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺍﻳﻦ ﺯﻧﺎ&= #65253; ﺧﻮﺩ ﺧﻮﺍﻩ ﻣﻨ&= #64401;ﺮ ﻣﺎﺩﺭ ﺷﺪﻥ ﺭﺍ&= #1548;ﻋﺸﻖ ﺑﺬﺍﺕ ﺑﺎﻳﺪ ﺷ&= #65252;ﺮﺩ. ﭘس ﻣﺎﺩﺭ ﻭﺍﻗ&#= 65228;ﻰ ﮐﻪ ﻃﻔﻞ ﺭﺍ ﺑﺮ= ﺍﻯ ﺧﻮﺩﺵ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ،ﺭﺷﺪ ﻭﮐﻤﺎﻝ ﺑﺪﻫﺪ&#= 1548;ﻣﻴﺘﻮﺍﻥ ﻣﺎﺩﺭ ﺧﻮﺏ ﺩﺍ&= #65255;ﺴﺖ ﮔﺎﻫﻰ ﻏﺮﻳﺰﻩ &= #65251;ﺎﺩﺭ ﺭﺍ ﻭﺍﺩﺍﺭ ﻣﻴ&= #64401;ﻨﺪ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺎﺯ ﻃﻔﻞ A= 191;ﻮﺩ ﺑﻤﺎﺩﺭ ﺭﺍ ﻣﻬ&= #65250; ﻭﻟﺎﺯﻡ ﻧﺸﺎﻥ &= #65169;ﺪﻫﺪ. ﻣثل ﺍﻳﻦ ﺍﺳﺖ= 548;ﮐﻪ ﻃﻔﻞ ﻧﻴﺎﺯﺑﻤ&#= 65166;ﺩﺭ ﺩﺍﺭﺩ،ﺗﺎ ﺩﺭ &#= 65251;ﻌﺮﺽ ﺧﻄﺮﺍﺕ ﻃﺒﻴﻌ&#= 65174; ﻧﺒﺎﺷﺪ. ﮔﺮﭼﻪ = ﻣﺎﺩﺭﻯ ﺩﺭﺳﺖ ﺭﺍ،ﺁﻥ &#= 65251;ﻴﺪﺍﻧﻨﺪ ﮐﻪ ﺭُﺷﺪ ﻃﻔﻞ &= #65197;ﺍ،ﺗﺎ ﺳﺮﺣﺪّ ﭘﻴﺪﺍ= 5267;ﺶﻋﻠﻞ ﺟﺪﺍﺋﻰ ﻭﺍﺳﺘ&#= 65240;ﻠﺎﻝ ﺯﻧﺪﮔﻰ ﺁﻣﺎﺩ&#= 65257; ﮔﺮﺩﺩ. ﻟﺬﺍ ﺭﻭ= ﺍﻥ ﺷﻨﺎﺳﺎﻥﻣﺎﺩ= 5197;ﻯ ﺭﺍ ﻋﺸﻖ ﻭﺭﺯﻯ = ﺍﺭﺗﺒﺎﻃﻰ ﺑﺎ ﻃﻔﻞ ﻣﺨﺎﻟ&= #65234; ﺩﺍﻧﺴﺘﻨﺪ. ﻭﻟ&= #65264; ﻣﺎﺩﺭﺍﻥ ﺧﻮﺩ&#= 65191;ﻮﺍﻩ،ﺭﺍﺑﻄ᥽= 8; ﺑﻨﺪ ﻧﺎﻑ ﺭﻭﺣ&= #65264; ﺭﺍ ﺣﻔﻆ ﻳﺎ ﺗﻘ= ﻮﻳت ﻨﻤﻰ ﮐﻨﻨﺪ. ﺩﺭ= ﺑﺮﺧﻰ ﻣﺎﺩﺭﺍﻥ ﻣﺒﺎ&#= 65197;ﺯﻩ ﺷﺨﺼﻰ ﺗﺤﺖ ﻋﻨ&= #65262;ﺍﻥ ﺣﻔﻆ ﺫﺍﺕ ﺧﻮﺩ&= #1548;ﻳﺎ ﺧﺪﻣﺖ ﺑﻨﻮﻉ ﺍ&= #65187;ﺴﺎس ﻣﻴﮑﻨﻨﺪ. ﻭ ﺑﻴ= ﻦ ﺍﺗّﺤﺎﺩ ﺑﺎ ﻃ&#= 65236;ﻞ ﻳﺎ ﺍﺳﺘﻘﻠﺎﻝ &= #65165;ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ. ﻭﻟ= ﻰ ﺭﻭﺷﻦ ﺍﺳﺖ،ﮐ= 5258; ﻣﺎﺩﺭﻯ ﺩﺭﺳﺖ &= #65165;ﻳﻨﮑﻪ ﻣﺎﺩﺭ ﺑﺮ ﻏﺮﻳ&= #65200;ﻩ ﺟﻮﺍﻧﻰ ﺧﻮﺩ ﭘ&= #65268;ﺮﻭﺯ ﮔﺮﺩﺩ. ﻭﺩﺭ ﻧﻈ= ﺮ ﺑﺮﺧﻰ، ﻃﻔﻞ ﻧ&#= 65240;ﺶ ﻋﺸﻖ ﺑﺪﻳﮕﺮﻳ&#= 65194;ﺍﺭﺩ، ﺑﻬﺪﻑ ﺭﺳﻴﺪﻥ &= #65169;ﻌﺸﻖ ﭘﺪﺭﻯ ﺑﻄﻔﻞ ﺍ&= #65203;ﺖ ﻭﻣﻴﺘﻮﺍﻥ ﺧﻠ&#= 65166;ﺻﻪ ﮔﻔﺖ ﮐﻪﻏﺮﻳﺰ&#= 65257; ﻣﺎﺩﺭﻯ ﻧﺴﺒﺖ &= #65169;ﻄﻔﻞ ﺧﻮﺩ،ﻧﻘﻄﻪ ﺁ= 5231;ﺎﺯ ﻳﻚ ﻋﺸﻖ ﻧﻴﺮﻭ&= #65251;ﻨﺪﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﻋ&#= 65208;ﻖ ﺑﺪﻳﮕﺮﺍﻥ ﻓﺮ&#= 65237; ﺩﺍﺭﺩ ﻭﻟﻰﻧﺰ&#= 65193;ﻳﮑﺘﺮﺑﻌﺸﻖʋ= 65;ﻟﻬﻰﻣﻴﺒﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻧﻈ= ﺮﻳّﺎﺕ ﻣﺨﺘﻠﻔﻰ ﺗﻔﺴ&#= 65268;ﺮ ﻣﺎﺩﺭﻯ ﺭﺍ،ﺩ= 5197; ﺍﻣﺘﺰﺍﺝ ﻭﺟﺪ&#= 65165;ﻧﻰ ﺑﻴﻦ ﻣﺎﺩﺭ ﻭ ﻃ= ﻔﻞ ﻣﻴﺪﺍﻧﻨﺪ. ﭘﺮ&= #65203;ﺘﺎﺭﻯ ﻣﺎﺩﺭﻯ ﻧﺘﻴﺠ&#= 65258; ﺗﺠﺮﺑﻪ ﻣﺴﺘﻘ&#= 65268;ﻢ ﺍﺯ ﻧﻴﺎﺯ ﻃﻔﻞ = ﻧﻴﺴﺖ. ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺁ&= #65255;ﺮﺍ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65251;ﻈﺎﻫﺮ ﺗﻌﺒﻴﺮ ﮐﺮﺩ. ﺑ= ﻨﻈﺮ ﻣﺎﮐس ﺷﻠﺮ،ﺍA= 267;ﻦ ﻇﻮﺍﻫﺮ ﺗﻌﺒﻴ&#= 65198;ﻯ ﺍﺯﻋﻠﺎﺋﻢ ﺟﺴ&#= 65252;ﺎﻧی ﻨﻤﻴﺒﺎﺷﺪ. ﮐﻪ = ﺑﻤﺮﻭﺭ ﺍﻳﻦ ﺗﻈﺎﻫﺮ ﺗ&= #64401;ﻤﻴﻞ ﻣﻴﮕﺮﺩﺩ. ﻭ ﻧﻴ= ﺎﺯ ﻃﻔﻞ ﺭﺍ ﺍﺯ ﻇﺎ= ﻫﺮ ﺍﻭ ﻣﻴﻔﻬﻤﻨﺪ&#= 1548;ﺗﺎ ﺑﻤﺮﮐﺰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍﺑﻄﻪ ﺑﺮﺗﺮ ﺍﻭ،ﺗﺠ= 5198;ﺑﻪ ﻓﻴﺰﻳﮑﻰ ﻇﺎﻫ&#= 65198;ﻯ ﺩﺳﺖ ﺑﺪﻫﺪ. ﺑﺤ= ﺪّﻯ ﺭﺍﺑﻄﻪ ﻫﺎ ﻫﺎ&= #65197;ﻣﻮﻧﻴﻚ ﺑﻴﻦ ﺷﮑﻢ ﻃﻔﻞ = ﻭ ﭘﺴﺘﺎﻥ ﻣﺎﺩﺭ &= #64344;ﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﻟ= ;ﺬﺕ ﻣﺘﻘﺎﺑﻞ ﺷﻴﺮ&#= 65193;ﺍﺩﻥ ﻭ ﺷﻴﺮ ﺧﻮﺭﺩﻥ&= #1548;ﮐﻪ ﺑﻤﺎﺩﺭ ﻓﺮﺻﺖ &= #65165;ﻃﻠﺎﻉ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﻃ&= #65236;ﻞ ﻣﻴﺪﻫﺪ. ﺁﻧﻬﻢ = ﺑﺸﮑﻞ ﺣﺪس ﺭﻭﺍﻧﻰ ﻣ&#= 65204;ﺘﻘﻴﻢ ﻣﺎﺩﺭ. ﻭ ﻫﻨﻮﺯ= ﺟﻮﺍﻧﺐ ﻣﺨﻔﻰ ﺭﻭﺣﻰ ﺑ&= #65198; ﻣﺎﻫﻴّﺖ ﻋﻀﻮ= 5263; ﺭﻭﺍﺑﻂ،ﻭ ﺣﺘ= 5264; ﺭﺍﺑﻄﻪ ﺭﻭﺣﻰ &= #65251;ﺎﺩﺭ ﻭﻃﻔﻞ ﻣﻄﺮﺡ ﻫ&= #65204;ﺖ. ﻭﮔﺎﻫﻰ ﻣﺎﺩﺭ &= #65169;ﻴﻤﺎﺭﻯ ﻃﻔﻞ ﺭﺍ ﺑﻄﻮﺭ = ﺣﺪﺳﻰ ﺩﺭ ﻣﻴﻴﺎﺑﺪ. ﻳ= ﺎ ﺗﺄثیر ﺩﺭﻫﻤʋ= 66;ﻥ ﻧﻘﻄﻪ ﺑﻴﻤﺎﺭ &= #65193;ﺭ ﺑﺪﻥ ﻣﺎﺩﺭ ﺑﺎ&= #65227;ث ﺗﻌﺠّﺖ ﭘﺰﺷﻚ &#= 65251;ﻴﺸﻮﺩ. ﻟﺬﺍ ﺍﺯ ﻗﺪﻳﻢ = ﻋﻠﺎﻗﻪ ﻣﺎﺩﺭﻯ ﺭﺍ ﻧﻮ&= #65227;ﻰ ﺧﺎﺹ ﻣﻴﺪﺍﻧﺴ&#= 65176;ﻨﺪ،ﮐﻪ ﻗﺎﺑﻞ ﺗﻌﻮﻳﺾ &= #65255;ﻴﺴﺖ. ﻭ ﺗﻮﻟﺪ ﻋﻤﻠﺎ = ﺍﻧﻔﺼﺎﻝ ﻭﺍﻗﻌﻰ ﻃﻔﻞ ﺍ&= #65199; ﻣﺎﺩﺭ ﻧﻤﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﺷﺪ. ﻭﺣﺪﺕ ﺁﻧﻬﺎ ﺑ&= #65198;ﺍﺳﺎس ﻧﻈﻢ ﺩﺭ ﻋﻠﺎﺋ&= #65238; ﺟﺴﻤﺎﻧﻰ ﻣﺎﺩ&#= 65197; ﻭ ﻃﻔﻞ ﻣﺤﻔﻮﻅ = ﺍﺳﺖ. ﻭ ﺭﻳﺘﻢ ﻣﺘﺸﺎ&= #65169;ﻪﺑﻴﻦﻫﺮﺩﻭ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻠﺮ ﺩﺭﺳﺖ ﮔﻔﺘﻪ،= 4400;ﻪ ﻣﺎﺩﺭﻯ ﻳﮑﻰ ﺍ&= #65199; ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﻧﻮﻉ ﻋﺸﻖ = ﺗﻮﻟﻴﺪﻯ ﮐﻪ ﺳﺮ ﭘﺮﺳﺘﻰ = ﻭﻣﺴؤﻟﻴّﺖ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﻣﺎﺩﺭ ﺑﻄﻔﻞ ﺳ&= #64345;س ﺩﺭﻋﺸﻖ ﺍﻟﻬﻰ &= #65169;ﻤﺎﺩﺭﻧﻔس ﮐﻞّ ﻧﻮﻉ ﺑﺸﺮ&#= 65263;،ﻳﺎ ﺭﺣﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻟﺎﻳ= ;ﺖ ﺩﺭ ﺷﻬﻮﺩ ﻓﺎﻃ&= #65252;ﻰ،ﻳﺎ ﺭﺣﻢ ﭘﺮﻭﺭﺵ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #65242;. ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ&#= 1548; ﮐﻪ ﻣﺎﺩﺭ ﺗﻨﻬ&= #65166; ﻳﻚ ﺗﺄﻣّﻞ ﻭﺟ&#= 65194;ﺍﻧﻰ ﻣﺤﺾ ﺍﺳﺖ. ﻣثل &= #65165;ﻳﻨﮑﻪ ﺍﻳﻦ ﻋﺸﻖ ﺗﺄث&#= 1740;ر ﻓﺎﻋﻠﻰ ﻭ ﺗﺤﺮ&= #65241; ﻧﺪﺍﺭﺩ. ﻭ ﺧﻄﺎ= ﺍﺳﺖ ﺁﻧﺮﺍ ﻋﺸﻖ ﻏﻴ&= #65198;ﻓﻌّﺎﻝ ﺑﺪﺍﻧﻴﻢ. ﻣﺎﺩ&= #65197;ﻯ ﻧﻴﺰ ﺗﻨﻬﺎ ﺣﺎ&= #65247;ﺘﻰ ﺳﻠﺒﻰ ﻣﻨﻔﻰ ﺍ&= #65255;ﻔﻌﺎﻝ، ﻳﺎ ﺗﺄثیر ﻭﺟA= 194;ﺍﻧﻰ ﺧﺎﺹ ﻧﻴﺴﺖ،ﺑ= 5248;ﮑﻪ ﺍﻳﺠﺎﺑﻰ ﻭﻣث= 576;ت ﻓﻌّﺎﻝ،ﮐﻪ ﻭA= 183;ﺪﺍﻥ ﺭﺍ ﺑﺎ ﻓﻌﻞ ﭘﻴ= ﻮﻧﺪ ﻣﻴﺪﻫﺪ. ﻓﻌﻞ ﻭ= ﻇﻴﻔﻪ ﻭ ﻓﻌﻞﺗﮑﺎﻣﻠ&#= 65264; ﺑﮕﻔﺘﻪ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ،ﺍﻧﺴʋ= 66;ﻥ ﺁﻧﭽﻪ ﺩﻭﺳﺖ ﺩ&= #65165;ﺭﺩ،ﺑﺮﺍﻳﺶ ﻋﻤﻞ ﻧﻤﺎﻳﺪ. ﻭ= ﺍﻳﻦ ﻳﻚ ﺍﻗﺪﺍﻡ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﺯﻳﺮﺍ ﻋﻤﻞ ﻣﻴ&= #64401;ﻨﺪ، ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ &= #65193;ﻭﺳﺖ ﺩﺍﺭﺩ ﺑﮑﻨﺪ. ﻭ= ﻟﻰ ﺍﻳﻦ ﻏﻴﺮ ﺍﺯ ﺩ= ﻭﺳﺖ ﺩﺍﺷﺘﻦ ﺳﺎﻟﻚ &= #65165;ﺯ ﺭﺍﻩ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺣﺘﻰ ﻣﺨﺎﻟ&= #65234; ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ &= #65261;ﺗﻤﺎﻳﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭘس ﻋﺸﻖ ﺍﻟﻬﻰ &= #65261;ﺍﻗﻌﻰ ﺗﺮﻳﻦ ﻋﺸﻖ ﻭ ﺿ= ﺮﻭﺭﻯ ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ &= #65261;ﺟﻮﺩ ﺍﻧﺴﺎﻥ،ﺩﺭ ﻣ= 5198;ﺍﺗﺐ ﮊﻧﺘﻴﻚ ﺭﻮﺣﻰ &= #65191;ﻮﺩﻣﻴﺒﺎﺷﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﮔﺮ ﻋ&#= 65208;ﻖ ﭘﻴﺮ ﻣﻌﻨﻰ ﻣﺴ&= #1572;لیّت ( ﻣﻦ ) ﺑﺮﺍﻯ ﺩﻳʄ= 05;ﺮﻯ ﺑﺎﺷﺪ،ﭼﻮﻥ ﺍ= 5255;ﺴﺎﻧﻬﺎ ﺩﺭ ﺑﺮﺍﺑﺮﻣﻌ&#= 65208;ﻮﻕ ﺍﻟﻬﻰ ﻭﺑﺮﺗﺮ &= #65165;ﺯ ﺧﻮﺩ، ﺍﺣﺴﺎس = 5251;ﺴؤﻟﻴّﺖ ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ &= #65251;ﺎﺩﺭﻯ ﻭﺍﻧﺴﺎﻧﻰ ﮐﻪ &= #65255;ﻤﻴﺨﻮﺍﻫﺪ ﮔﺮﻓﺘﺎﺭ ﮐﺎﺭ&#= 65251;ﺎ ﻫﺎ ﺷﻮﺩ. ﺯﻳﺮﺍ= ﻣﺴؤﻟﻴّت ﺪﺭ ﻓﻄﺮت ﻨﻮﻋ&#= 65264; ﺩﺍﺭﺩ. ﮐﻪ ﻫﻢ ﺧ= ;ﻮﺩ ﻭﻫﻢ ﺩﻳﮕﺮﻯ ﺭ&= #65165; ﺗﻘﺮّﺏ ﺑﻴﺸﺘ= 5198; ﻭﺟﺬﺏ ﺑﺴﻮﻯ ﻣ&= #65188;ﺒﻮﺏ ﺟﻤﻠﮕﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻣﻴﻨﻤﺎﻳﺪ. ﻟﺬ&= #65165; ﺩﺭ ﺯﺑﺎﻧﻬﺎﻯ &= #65165;ﺭﻭﭘﺎﺋﻰ،ﮐʌ= 48;ﻤﻪ ﻣﺴؤﻟﻴّﺖ ﺭﺍ = 5169;ﻤﻌنی ﺍﺳﺘﺠﺎﺑﺖ ﻃﺮ&#= 65235;ﻴﻦ ﺑﻬﻢ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﻭﺍﻟﺒﺘﻪ ﺩﺭ ﺑ&= #65198;ﺩﺍﺷﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺮﻓﺎﻧﻰ ﺁʌ= 55;ﻬﺎ،ﻣﺎﺩﺭ ﻧﻴﺰ ﺫﺍﺗﺎ ﻭﻇ&= #65268;ﻔﻪ ﻧﻔﺴﺎﻧﻰ ﻭ ﺩﺭ&= #65241; ﻣﺴؤﻟﻴّﺖ ﺑﺮA= 165;ﻯ ﻃﻔﻞ ﺩﺍﺭﺩ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻮﺭﺍﺕ ﮐﻪ ﺳﺮﺯﻣﻴﻦ ﻣ&= #65262;ﻋﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺑﻨﻰ = ﺍﺳﺮﺍﺋﻴﻞ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5203;ﺮﺯﻣﻴﻦ ﺷﻴﺮ ﻭﻋﺴﻞ ﺍﺳ&= #65174;. ﻭ ﻳﺎ ﺍﺭﺽ ﻣﻠﮑ= ﻮﺕ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻭ ﺭؤﻳﺎﺋﻰ،ﭘA= 198; ﺍﺯ ﺭﺣﻤﺖ ﻭ ﻟﺬ= ﺕ ﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨ&= #65262;ﻯ ﻣﻴﺪﺍﻧﻨﺪ ﻫﻤ&#= 65166;ﻥ ﻧﻬﺮﻫﺎﻯ ﭼﻬﺎ&#= 65197;ﮔﺎﻧﻪ ﺑﻬﺸﺖ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﺖ، ﺁﺏ ﻭ ﺷﻴﺮ ﻭ ﻋﺴ= ;ﻞ ﻭ ﺷﺮﺍﺏ،ﮐﻪ ﻭ&#= 65267;ﮋﻩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻣﻴﺒﺎﺷﺪ. ﻭﺩﺭ = ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺑ&= #65184;ﻬﺎﻥ ﻣﻴﻴﺎﺑﻨﺪ. ﻭﻧ&= #65258; ﺣﺘﻤﺎ ﺩﺭ ﻓﻠﺎ&= #65253; ﺳﺮ ﺯﻣﻴﻦ ﮐﻪ ﻭ= ﻋﺪﻩ ﺧﺪﺍ ﺑﺎﺷﺪ. ﺳﺮ= ﺯﻣﻴﻦ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﻳ&= #65198;ﺍﻥ ﻭﻳﺞ ﮔﻔته اﻧA= 194;،ﮐﻪ ﻣﮑﺎﻧﻰ ﻟﺎ ﻣﮑ&= #65166;ﻥ ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺍﺳﺖ.= ﮐﻪ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ &= #65261; ﻧﻴﺮﻭﺍﻧﺎ ﺷﺪ&#= 64404;ﺎن هخاﻣﻨﺸﺒﺪﺍ᥽= 3; ﻣﻴﺮﺳﻨﺪ. ﺷﻴﺮ ﺩﺭ ﺗﻮﺭﺍ&= #65173; ﺑﻤﻌﻨﻰ ﻣﺴؤﻟ= 5268;ّﺖ ﺍﺳﺖ، ﻭ ﺣﻔﻆ ﺑ&= #65240;ﺎ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ. = ﮐﻪ ﺁﺏ ﺭﺍ ﻋﺎﻣﻞ ﺍ= ﺻﻠﻰ ﺣﻴﺎﺕ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ،ﻭ ﻋﺴﻞ ﻧﻴﺰ ﻟﺬﺕ = ﺯﻧﺪﮔﻰ ﻭﺗﻤﺘّﻊ ﺷﻴﺮ= 5267;ﻦ ﺍﺯ ﻧﻮﻉ ﻭﺟﻮﺩ = ﻋﺎﻟﻰ ﺗﺮ ﻋﻘﻠﻰ ﻭ ﺍﺣ= ﻮﺍﻟﻰ ﺍﺳﺖ. ﮐﻪ ﺑﻬﺸﺘ= ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﮑﺎﻧﻰ &= #65193;ﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻧﻴ&#= 65204;ﺘﻨﺪ،ﻭﻟﻰ ﻣﮑﺎﻧﻰ ﺩﺭ ﺯﻣ&= #65268;ﻨﻰ ﺩﺭ ﺟﻬﺎﻥ ﻭﻓﻀ&= #65166;،ﻭﻟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺗﻮﻟﺪ ﺑA= 198;ﺗﺮﻯ ﻣﺎﻧﻨﺪ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﺗ&= #65262;ﻟﺪ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ. ﻭ ﺗﻤﺎﻡ ﺑﺮﺩﺍ&= #65207;ﺘﻬﺎﻯ ﻋﺮﻓﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﮐﺎﻣﻞ،ﺍﺯ ﻫﺮ= 4380;ﻴﺰﻯ ﻃﻌﻢ ﻋﺴﻞ ﻭ ﺷﻴ= ﺮﻳﻨﻰ ﺑﻮﻯ ﻣﻴﺪﻫﺪ. ﻧ= ﻪ ﻓﻘﻂ ﻣﺎﺩﺭ ﺑﺎ&= #65267;ﺪ ﺻﺎﻟﺢ ﺑﺎﺷﺪ،= 5169;ﻠﮑﻪ ﺑﺎﻳﺪ ﺳﻌﻴﺪ ﻭ = ﺧﻮﺷﺒﺨﺖ ﺑﺎﺷﺪ،ﮐﻪ ﺧﻮ= 5207;ﺒﺨﺘﻰ ﻫﺎی ﺒﺎﻟﺎﺗﺮ= 548;ﺗﻨﻬﺎ ﺩﺭ ﭘﻴﺮ ﮐﺎﻣﻞ = ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺖ. ﻫﻤ= ﺎﻥ ﻃﻮﺭ ﮐﻪ ﻧﮕﺮﺍ&= #65255;ﻰ ﻣﺎﺩﺭ ﺑﻄﻔﻞ ﻣ&= #65268;ﺮﺳﺪ،ﺳﻌﺎﺩʋ= 73; ﺍﻭ ﻧﻴﺰ ﺩﺭ ﻃﻔ= ﻞ ﺗﺄثیر ﻣثبت ﺩ= ;ﺍﺭﺩ. ﻣﻴﺘﻮﺍﻥ ﻋﺸﻖ &= #65251;ﺎﺩﺭﻯ ﺭﺍ ﻋﺸﻖ ﻏﻴﺮ ﻣ= ﺸﺮﻭﻁ ﺩﺍﻧﺴﺖ. ﮐﻪ ﺑﻴ= ﺶ ﺍﺯ ﺁﻧﭽﻪ ﻣﻴﮕ&= #65268;ﺮﺩ ﻣﻴﺪﻫﺪ. ﻟﺬﺍ ﻋ= ﺸﻖ ﻣﺎﺩﺭﻯ ﺭﺍ ﺳﻤ&= #65170;ﻮﻝ ﺑﺮﺗﺮﻳﻦ ﻧﻮﻉ &= #65227;ﺸﻖ ﺧﻮﺍﻧﺪه اﻧﺪ. &#= 64380;ﻪ ﺩﺭ ﮐﺘﺐ ﺩﻳﻨﻰ&= #1548;ﻭ ﭼﻪ ﺩﺭ ﺁثاﺭ ﻫ&#= 65256;ﺮﻯ ﺍﻭﻟﻴﺎ ﻭ ﻋﺮﻓ&= #65166;. ﮐﻠﻤﻪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span dir=3DLTR>rahanim</span><spa= n dir=3DRTL></span><span dir=3DRTL></span> <span lang=3DAR-SA>ﻳﺎ ﻫﻤʋ= 66;ﻥ ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴ&= #65250; ﻭﺭﺣﻤﺖ ﺩﺭ ﻫﻤ&= #65258; ﻣﺎﺩﺭﺍﻥ ﺍﺳﺖ&#= 1548; ﺩﺭﺗﻮﺭﺍﺕ ﺭﺣ&#= 65252;ﺖ ﺭﺍ</span><span lang=3DFA style=3D'mso-bidi-language:FA'> رَ</span><span lang=3DAR-SA>ﺣِﻢ ﻣ= 5166;ﺩﺭ،ﻭ ﺻﻠﻪ ﺭﺣﻢ ﻣﺴﻠ&= #65252;ﺎﻧﻰ، ﻳﻌﻨﻰ ﺭﺍﺑﻄﻪ &= #65169;ﺎ ﺭﺣﻢ ﻣﺎﺩﺭ،ﻭ= 5255;ﻪ ﺑﺎﺧﻮﻳﺸﺎﻥ، = 4400;ﻪ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺭﺣﻢ ﻭﻟﺎﻳﺖ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﺳﻔﺎﺭﺵ ﺻﻠ&= #65166;ﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺩﺍ&= #65163;ﻢ ﺑﺎﻭﻟﺎﻳﺖ ﺍﻟ&#= 65260;ﻰ ﻭﭘﻴﺮ ﮐﺎﻣﻞ ﺗ&= #65262;ﺻﻴﻪ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻭﻟ= ﺎﻳﺖ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺭ&= #65187;ﻢ ﺍﻟﻬﻰ ﺍﻭ،ﻭﺭ= 5187;ﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭ = ﻣﻴﺒﺎﺷﺪ. ﻋﻠﺎﻭﻩ ﺑﺮﻧﻴ&#= 65166;ﺯ ﻃﻔﻞ ﺑﻤﺎﺩﺭ ﺧ&= #65262;ﺩ،ﻣﺎﺩﺭ ﻧﻴﺰ ﺑﺨﺎﻃﺮ ﻋ&= #65208;ﻘﺶ ﺑﻄﻔﻞ ﻧﻴﺎﺯﻣ&#= 65256;ﺪ ﺍﺳﺖ. ﻳﻌﻨﻰ ﻋﺸ= ﻖ ﻧﻴﺎﺯ ﻣﻴﺴﺎﺯ&#= 65193;،ﻭﻧﻴﺎﺯ ﺑﺮﺁﻭﺭﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ. ﺑﺨﺼﻮﺹﺩﺭﻋﺸ= 5238; ﺍﻟﻬﻰﺩﺭﺳﺎﻟ= 4401;ﺎﻥ،ﻭﺭﻭﺍﺑﻂ= ;ﺑﺎﺍﻭﻟﻴﺎﻯﺍ&#= 65247;ﻬﻰﺧﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﺎﻟﺐ ﺍﻳﻨﮑﻪ ﻋﺸﻖ ﭘ&= #65194;ﺭﻯ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ = ﻋﺸﻖ ﻣﺎﺩﺭﻯ ﻧﻤﻰ ﻳ&= #65166;ﺑﻴﻢ. ﮐﻪ ﺩﺭﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﻧﻴﺰ ﻧﻴﺴﺖ ﻋﺸ&= #65238; ﭘﺪﺭﻯ ﺍﻧﻌﮑﺎ&#= 65203;ﻰ ﺍﺯ ﺩﻭﺳﺘﻰ ﻓﺮ&= #65199;ﻧﺪ ﺑﭙﺪﺭ ﻣﻴﺒﺎﺷ&#= 65194;. که ﻓﺮﺯﻧﺪ ﮐﻤ= 5242; ﮐﻨﻨﺪﻩ ﺑﭙﺪﺭ &= #65251;ﺤﺒﻮﺏ ﻣﻴﺸﻮﺩ ﻭﻟﻰ ﻋ&= #65208;ﻖ ﻣﺎﺩﺭﻯ ﻋﺸﻘﻰ &= #65251;ﺴﺘﻘﻴﻢ ﻭﻣﺴﺘﻘﻞ ﻭ ﻳﻚ = ﻃﺮﻓﻪ ﻣﻴﺒﺎﺷﺪ ﺣﺘﻰ &= #65169;ﺎﻭﻟﺎﺩ ﻧﺎﺧﻠﻒ ﻋﺸﻖ ﻣ&= #65166;ﺩﺭ ﺑﻄﻔﻞ،ﻣﺸﺮﻭA= 217; ﺑﺮﻓﺘﺎﺭ ﺑﺨﺼ&#= 65262;ﺻﻰ ﺍﺯ ﻃﻔﻞ ﻧﻴﺴﺖ.= ﻣﮕﺮ ﺩﺭ ﺗﻌﺼّﺒﺎﺕ &#= 65207;ﺪﻳﺪ ﻣﺬﻫﺒﻰ،ﮐﻪ ﺍ= 4404;ﺮﻓﺮﺯﻧﺪ ﺭﺍ ﺑﻤﺮﮒ ﺑﻔﺮ&= #65203;ﺘﺪ،ﺁﻧﺮﺍ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65261; ثوﺍﺏ ﻣﻴﺪﺍﻧA= 194;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻧ&#= 65194;ﺍﻧﺴﺘﻪ ﻓﺮﻣﺎﻥ ﻳﻚ ﺁﺧ&= #65262;ﻧﺪ ﻓﺮﻳﺐ ﮐﺎﺭ ﻓﺎ&= #65203;ﺪﻯ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﻮ&= #65193;ﻩ ﺍﺳﺖ. ﺩﺭﺣﺎﻟﻴ&= #64401;ﻪ ﺩﺭﻋﺸﻖ ﭘﺪﺭﻯ&#= 1548;ﺭﻓﺘﺎﺭ ﻣﺨﺼﻮﺹ ﻣﻄﻠﻮ&#= 65167; ﭘﺪﺭ ﻧﻘﺶ ﻣﻬﻤ&= #1617;ﻰ ﺩﺍﺭﺩ. ﻭ ﻧﺘﻴﺠ= ﻪ ﺣﮑﻢ ﻭ ﺩﺍﻭﺭﻯ = ﺳﻮﺩﺟﻮﻳﺎﻧﻪ ﭘﺪﺭ ﺍﺳﺖ. ﻭﻧﻪ= ﻋﺎﻃﻔﻪ ﻣﺴﺘﻘﻴﻢ ﺩﺭﻭ&#= 65255;ﻰ ﻭ ﺑﺪﻭﻥ ﺩﻟﻴﻞ.= ﻋﻠّﺖ ﻋﺸﻖ ﻋﻠﺎﻗﻪ ﻣ&= #65166;ﺩﺭ ﺑﻄﻔﻞ،ﻋﻤﻴﻖ = 5175;ﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﭼﻪ= ﺍﺣﺴﺎس ﻣﺎﻟﮑﻴّﺖ ﻭ ﺍ&#= 65199; ﺧﻮﺩ ﺑﻮﺩﻥ ﮐﻨ&= #65194;. ﻭ ﺍﺯ ﻧﻴﺎﺯ ﻣﺎ= ﺩﺭ ﺑﻄﻔﻞ ﺩﺭ ﺍﺣﺴ&= #65166;ﺳﺎﺕ. ﻭ ﺑﻨﻈﺮ ﻣﻴﺮﺳ&= #65194; ﮐﻪ ﻋﺸﻖ ﻧﻴﺰ ﻏ= ﻴﺮ ﻣﺸﺮﻭﻁ،ﺍﺷﺒA= 166;ﻉ ﻧﻴﺎﺯ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺄ&= #65251;ﻴﻦ ﻣﻴﮑﻨﺪ. ﻧﻪ ﻓﻘ= ﻂ ﻧﻴﺎﺯ ﻃﻔﻞ،ک= 07; ﺨﻮﺩ ﻃﻔﻞ ﺭﺍ ﻣﻴﺨﻮ&= #65165;ﻫﺪ،ﻭﻧﻪ ﺻﻔﺎﺕ ﻃﻔﻞ را. &= #65199;ﻳﺮﺍ ﺑﮕﻔﺘﻪ ﭘﺎﺳﮑ&#= 65166;ﻝ،ﻋﻠﺎﻗﻤﻨ᥷= 4;ﻯ ﺑﺨﺎﻃﺮ ﺻﻔﺎﺕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺴﻰ،ﻋﺎﺷﻖ= ; ﺑﺼﻔﺎﺕ ﺍﻭ ﺍﺳﺖ ﻭﻧﻪ ﺧ= ﻮﺩﺵ. ﻭ ﺍﮔﺮ ﺩﻳﮕﺮﺍ&= #65253; ﺍﺯ ﺻﻔﺎﺕ ﮐﺴﻰ = ﺳﺘﺎﻳﺶ ﻭﺗﻌﺠّﺐ ﻣﻴﮑ= 5256;ﻨﺪ، ﺍﻳﻦ ﻋﻠﺎﻣﺖ ﻋ&= #65194;ﻡ ﻋﻠﺎﻗﻪ ﺁﻧﻬﺎ &= #65169;ﺨﻮﺩ ﺷﺨﺺ ﺍﺳﺖ <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎﺩﺭ ﺩﺭﻋﺎﻟﻢ ﻃﺒﻴ&#= 65228;ﻰ،ﻭ ﭘﺪﺭ ﺩﺭﻋﺎﻟﻢ &= #65175;ﻔﮑّﺮ ﻭ ﻧﻈﺎﻡ ﻭ ﻣﻮﺿ= ﻮﻋﺎﺕ ﻭ ﺭﻳﺴﻚ ﺗﻮﻟﻴ&= #65194; ﺭﺍ ﺑﺎﺯﻯ ﻣﻴﮑ&= #65256;ﺪ ﺍﻣﻮﺭ ﺩﻧﻴﻮﻯ &= #65193;ﺭ ﭘﺪﺭ،ﻭ ﺍﻣﻮﺭ &#= 65219;ﺒﻴﻌﻰ ﺍﺯ ﻣﺎﺩﺭ،ﻭ ﺍ&#= 65251;ﻮﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺍ&#= 65199; ﭘﻴﺮ ﺍﻟﻬﻰ،ﺑ= 5166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻭ ﺑﻤﻌﺮ&= #65235;ﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺸﺨ&#= 65210; ﺳﺎﻟﻚ ﺗﺎ ﺑﭙﺪ&= #65197; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺳﺪ= 548;ﺗﮑﺎﻣﻞ ﻓﮑﺮﻯ ﻃﻔﻞ،ﺗ= 5240;ﻠﻴﺪ ﺍﺯ ﭘﺪﺭ ﺍﺳﺖ. ﻭ= ;ﻣﺎﺩﺭ ﻣﺸﻐﻮﻝ ﺍﻃﻔﺎ&#= 65245; ﺩﻳﮕﺮ. ﻭ ﻏﻴﺮ ﻗ= ;ﺎﺩﺭ ﺑﺨﺮﻭﺝ ﺑﺠﺎﻣ&#= 65228;ﻪ،ﺑﺮﺍﻯ ﻣﺒﺎﺭﺯﻩ ﺯﻧﺪ&#= 64404;ﻰ، ﺑﺨﺎﻃﺮ ﺍﻃﻔﺎ&#= 65245; ﺩﻳﮕﺮ. ﭘﺪﺭ ﺭﺍ= ﻫﻨﻤﺎﻯ ﻃﻔﻞ ﺑﺠﺎﻣﻌﻪ &= #65165;ﺳﺖ. ﻭﻭﻇﻴﻔﻪ ﺩﻳﮕ&#= 65198; ﭘﺪﺭ،ﮐﻪ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﻮﺍﻣﻊ ﻣﺘʋ= 98;ﻗّﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺍ&#= 65239;ﺘﺼﺎﺩﻯ ﭘﻴﺪﺍ ﺷﺪﻩ،ﺗ= 5198;ﺑﻴﺖ ﻃﻔﻞ ﺑﺮﺍﻯ ﺯﻧ&= #65194;ﮔﻰ ﺑﺨﺼﻮﺻﻰ ﺍﺳﺖ. = ﮔﻮﺋﻰ ﻭﻟﻴﻌﻬﺪﻯ ﺭﺍ &= #65169;ﺮﺍﻯ ﭘﺎﺩﺷﺎﻫﻰ ﺁﻳ&#= 65256;ﺪﻩ ﺗﺮﺑﻴﺖ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ثرﻭﺕ ﺁﻧﺎ= 5253; ﻭ ﻳﺎ ﺗﺎﺝ ﻭﺗﺨ= ﺖ ﭘﺪﺭ ﺭﺍ ﺣﻔﻆ ﻧ= ﻤﺎﻳﺪ. ﻭ ﺑﻴﺸﺘﺮ ﻓﺮﺯ&= #65255;ﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺍﻳﻦ = ﻫﺪﻑ ﺧﻮﺩ،ﺍﺯ ﺑﻴﻦ &#= 65193;ﻳﮕﺮ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻧ&#= 65176;ﺨﺎﺏ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﺷﺒﻴﻪ ﭘﺪﺭ ﻭﺁ&= #65197;ﺯﻭ ﻫﺎﻯ ﺍﻭ ﺑﺎﺷﺪ.= ﺗﺎ ﻧﻈﺮ ﻭﺍﻋﺘﻤﺎ&#= 65193; ﭘﺪﺭ ﺭﺍ ﺟﻠﺐ ﮐ= ﺮﺩﻩ ﺑﺎﺷﺪ. ﺍﻳﻨﺠﺎ = ﺍﺳﺖ ﮐﻪ ﻣﺸﺮﻭﻁ ﺑﻮ&= #65193;ﻥ ﻋﺸﻖ ﭘﺪﺭﻯ ﻣﻌ&= #65248;ﻮﻡ ﻧﻤﻴﺸﻮﺩ. ﻣثل &#= 65165;ﻳﻨﮑﻪ ﭘﺪﺭﻣﻴﮕﻮﻳﺪ &#= 65193;ﻭﺳﺘﺖ ﺩﺍﺭﻡ،ﭼﻮﻥ ﺁ= 5197;ﺯﻭﻫﺎﻯ ﻣﺮﺍ ﺗﺄﻣﻴﻦ ﻣ&= #65268;ﮑﻨﻰ. ﻳﺎ ﭼﻮﻥ ﻣثل ﻣ&#= 65254; ﻫﺴﺘﻰ. ﻭﺑﺎﻟﻌ&= #64401;س ﺩﻭﺳﺘﻰ ﻭﺟﻮﺩ &= #65255;ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻟﺬﺍ ﺷﺮ= ﻁ ﻋﺸﻖ ﭘﺪﺭﻯ ﺩﻭ = ﺟﻨﺒﻪ ﻣﻨﻔﻰ ﻭﻣثبت A= 193;ﺍﺭﺩ. ﺍﻭﻝ ﭘﻴﺮﻭﺯﻯ &= #65219;ﻔﻞ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ&#= 1548;ﻭﻟﻰ ﺩﺭ ﻣﻌﺮﺽ ﺧﻄﺮ = ﺯﻭﺍﻝ ﻭ ﻓﻘﺪﺍﻥ ﺍﻳﻦ&= #64344;ﻴﺮﻭﺯﻯ ﺍﺳﺖ. ﺍﮔﺮ ﭘﺪﺭ= ﺭﺍ ﻧﺎﺭﺍﺿﻰ ﮐﻨﺪ. = ﻟﺬﺍ ﻓﻀﻴﻠﺖ ﻃﺎﻋﺖ &= #65169;ﺮﺍﻯ ﻋﺸﻖ ﺑﭙﺪﺭ ﻣﻬ&= #65250; ﺍﺳﺖ. ﻭﺗﻤﺮّﺩ &= #64404;ﻨﺎﻫﻰ ﺑﺰﺭﮒ ﻭ ﻓﻘﺪﺍ&= #65253; ﻋﺸﻖ ﭘﺪﺭﻯ ﺍﺳ&= #65174;. ﺍﻣﺎ ﺟﺎﻧﺐ ﻣث&#= 1576;ت ﻋﺸﻖ ﭘﺪﺭﻯ ﺍﻳ&= #65254; ﺍﺳﺖ،ﮐﻪ ﻃﻔﻞ &#= 65169;ﺎﻳﺪ ﮐﺎﺭﻯ ﮐﻨﺪ،ﺗ= 5166; ﭘﻴﺮﻭﺯ ﺑﺎﺷﺪ. = ﻭ ﺍﻳﻦ ﺗﻠﺎﺵ ﺷﺨ&= #65212;ﻰ ﻃﻔﻞ ﺍﺳﺖ. ﺍﺯ ﺍ= ;ﻟﮕﻮﻯ ﭘﺪﺭ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ،ﺍﻃﺎﻋA= 174; ﺳﺎﻟﻚ ﻭﺳﻴﻠﻪ &= #65251;ﺤﺒّﺖ ﭘﻴﺮ ﻣﻴﺸﻮﺩ. ﺍ= ﻣﺎ ﺍﻭﻟﺎﺩ ﺟﺴﻤﻰ &= #64344;ﻴﺮ،ﮐﻪ ﺭﺍﻩ ﭘﺪﺭ ﺭﺍ ﻧ= ﻤﻰ ﺭﻭﻧﺪ،ﭼﻮﻥ ﻧ= 5252;ﻰ ﺗﻮﺍﻧﺪ ﺁﻧﺎﻥ &= #65197;ﺍ ﺑﺮﺍﻩ ﺧﺪﺍ ﻫﺪ&= #65165;ﻳﺖ ﮐﻨﺪ،ﺩﺭ ﻧﺘﻴ= 5184;ﻪ ﻣﺤﺒّﺖ ﺍﻭ ﻫﻤ&#= 65198;ﺍﻩ ﺑﺎ ﻋﺪﻡ ﺭﺿﺎﻳ&= #65174; ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #65254; ﻣﺸﮑﻞ ﻫﻤﻪﭘﺪ&#= 65197;ﻫﺎﻧﻴﺰﻫﺴﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻗﻄﻌﺎ ﺭﻓ= ﺘﺎﺭ ﭘﺪﺭ ﻭﻣﺎﺩﺭ ﺑ&= #65198;ﺣﺴﺐ ﻧﻴﺎﺯ ﻃﻔﻞ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﺖ. ﻭﻟﻰ ﺩﺭ ﭘﺪﺭ ﺍ= ﻟﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺎ = ﻧﻘﺶ ﻣﺎﺩﺭ ﺍﻟﻬﻰ ﺑ&= #65198;ﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭ ﺳ= ;ﻌﻰ ﺑﺮﺍﻯ ﺭﻓﻊ ﻣﻮ&= #65165;ﻧﻊ ﺩﺭ ﺍﺳﺘﻌﺪﺍﺩ &= #65261; ﺗﺄﻣﻴﻦ ﮐﻤﺒﻮ&#= 65193;ﻫﺎ ﺑﺎﺗﺰﮐﻴﻪ ﺑﻴ&#= 65208;ﺘﺮ ﻣﻴﺸﻮﺩ. ﻭﺍﮔﺮ = ﺳﺎﻟﻚ ﺩﺭ ﮐﻢ ﮐﺎﺭﻯ ﺑ= ﺎﺷﺪ، ﺑﺎﻋث ﻧﺎﺭﺿﺎ= 5267;ﺘﻰ ﻭﺣﺘﻰ ﻧﻔﺮﺕ ﭘ&= #65268;ﺮ ﻧمی ﺸﻮﺩ. ﻭﻃﺮ&#= 65193; ﻭﻃﻠﺎﻕ ﺳﺎﻟﻚ &= #65255;ﻤﻴﮑﻨﺪ. ﭼﻮﻥ ﻣﻮﺿﻮﻉ ﺭ&= #65165; ﻭﺍﮔﺬﺍﺭ ﺩﺍﻭ&#= 65197;ﻯ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ. ﻭ ﺳﺎﻟﻚ ﺑﺎ ﺷﺎ= ﻳﺴﺘﮕﻰ ﻧﻈﺮ ﭘﻴﺮ ﺭﺍ ﺑ= ﺨﻮﺩ ﺟﻠﺐ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻃﻔﻞ ﺩﺭ ﺷﺶ ﺳﺎ= ﻟﮕﻰ ﻧﻴﺎﺯ ﺑﭙﺪﺭ ﺭ&= #65165; ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5194;، ﻭ ﺭﺍﻫﻨﻤﺎﺋﻰ &= #65259;ﺎﻯ ﺍﻭﺭﺍ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ. ﻭ ﺍﻟﮕﻮﻯ ﺭﻓﺘ&= #65166;ﺭﻯ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﻓ&= #65198;ﺯﻧﺪ ﻣﻴﮕﺮﺩﺩ. ﻭﺗﺎ = ﻭﻗﺘﻰ ﮐﻪ ﻃﻔﻞ ﺍﺣﺴﺎ&= #1587; ﺗﻌﺎﺩﻝ ﮐﻨﺪ. ﻭ= ﻗﺘﻰ ﺩﺭ ﻣﻴﻴﺎﺑﺪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺧﻮﺩ ﺗﺄﻣﻴﻦ ﻧ&= #65268;ﺎﺯﻫﺎ ﻧﻤﺎﻳﺪ، ﺁﻧﮕ= 5166;ﻩ ﻃﻔﻞ ﺑﺴﻠﺎﻣﺘ&#= 65264; ﺭﻭﺍﻧﻰ ﺭﺳﻴﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺑﻴﻦ ﺭﻭ= ;ﺵ ﻣﺎﺩﺭ ﻭ ﺭﻭش ﭙ&= #65194;ﺭ ﻧﻴﺰ ﺗﻌﺎﺩﻝ ﺩ&= #65197; ﻃﻔﻞ ﺍﻳﺠﺎﺩ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﻫﻢ ﻋﺸﻖ ﻏﻴ= ﺮ ﻣﺸﺮﻭﻁ،ﻭ ﻫﻢ &#= 64400;ﺎﺭ ﻭ ﺭﻳﺴﻚ ﺭﺍ ﭘﻴ= ﺪﺍ ﮐﻨﺪ. ﻭ ﺑﮕﻔﺘﻪ= ﻓﺮﻭﻳﺪ،ﻃﻔﻞ ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﻭ = ﺷﺨﺼﻴّﺖ ﻣﺨﺘﻠﻒ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ. ﻳﮑﻰ ﻋﺸﻖ ﻣﺎﺩ&= #65197;ﻯ،ﻭ ﺩﻳﮕﺮﻯ ﻋﻘﻞ ﻭ = ﻗﻀﺎﻭﺕ ﭘﺪﺭﻯ. ﺑﻴﻤﺎﺭ&= #65267;ﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253;،ﻧﺎﺷﻰ ﺍﺯ ﻫﻤﻴﻦ ﻋﺪﻡ = ﺗﻌﺎﺩﻝ ﻫﺎ ﺍﺳﺖ. ﻋﺸﻖ ﻣ= ;ﺎﺩﺭ ﻭﭘﺪﺭ،ﻧﻮﻋﻰ = 5251;ﻌﺮﻓﺖ ﻗﻠﺒﻰ ﻭﺩﺭﻭﻥ &= #65197;ﻭﺣﻰ ﻃﻔﻞ ﺍﺳﺖ. ﮐﻪ ﺑ= ;ﺎ ﺁﻥ ﺑﺬﺍﺕ ﺭﻭﺍ&= #65255;ﻰ ﻃﻔﻞ ﻧﻔﻮﺫ ﭘﻴ&= #65194;ﺍ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻃﻔﻞ ﺑﺮﺍﻯ ﺩﻳ&= #64405;ﺮﺍﻥ ﭼﻨﻴﻦ ﻣﻮﺟﻮﺩ&#= 65263; ﻣﺤﺒﻮﺏ ﻧﻴﺴﺖ. = ﻭﺍﻟﺪﻳﻦ ﻃﻔﻞ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﺭﻭﺵ ﺗﺠﺮﻳﺪ ﻭ ﺗﺤﻠ&= #65268;ﻞ ﺍﻧﻔﺼﺎﻟﻰ ﻋﻤ&#= 65246; ﻧﻤﻰ ﮐﻨﻨﺪ، ﺑ&#= 65248;ﮑﻪ ﺑﺎ ﺭﻭﺵ ﻣﺒﺎﻳ&= #65254; ﻭﻭﺟﻮﺩ ﺳﻴﺎﺳ&#= 65174;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻓﺘﺎﺭﻯ ﺑʋ= 66; ﻃﻔﻞ ﺩﺍﺭﻧﺪ. ﺗﻨﻬﺎ = ﻋﺎﺷﻖ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﺪ ﺍﺯ ﺩﺭﻭﻥ ﻣﺤﺒ&= #65262;ﺏ ﺑﺎ ﺧﺒﺮ ﺷﻮﺩ. ﻭ= ; ﺳﺮﻣﺎﻳﻪ ﺍﻳﻦ ﻣﻌﺮﻓﺖ ﻋ&= #65166;ﺷﻖ،ﺍﺩﺭﺍﻙ ﺣﺴّﻰ ﻋﺸﻘﻰ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺍﺯ ﻭﺟﻮﺩ ﺧﻮﺩ = ﻣﺎﻳﻪ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ. = ﻟﺬﺍ ﮔﻮﺳﺘﻮﺭﻑ ﻣﻴ&#= 64405;ﻮﻳﺪ، ﺗﻨﻬﺎ ﻋﺎﻃﻔﻪ &= #65193;ﻟﻴﻞ ﺷﻬﻮﺩ ﻧﻴﺴﺖ،= 5169;ﻠﮑﻪ ﻓﻌﻠﻰ ﻋﺮﻓﺎﻧ&#= 65264; ﻭﻣﻌﺮﻓﺘﻰ ﺍﺳ&#= 65174;. ﮐﻪ ﺑﻤﻮﺟﺐ ﺁﻥ = ﻣﺎﻫﻴّﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺨﺺ ﺩﻳﮕﺮ A= 207;ﻨﺎﺧﺘﻪ ﻣﻴﺸﻮﺩ. ﻭ ﺑﮕﻔ= ﺘﻪ ﭘﺎﺳﮑﺎﻝ ﻋﺸﻖ &= #65251;ﻌﺮﻓﺖ ﻗﻠﺒﻰ ﺍﺳﺖ،ﮐ= 5258; ﻣﺎﺭﺍ ﺑﺤﺎﻝ ﻣ&= #65188;ﺒﻮﺑﻰ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻣﺮﺍ&= #65175;ﺐﺷﻬﻮﺩﻯ ﻭﻋﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺟﺒﺮ&#= 65261;ﺗﻰ ﻋﻘﻠﻬﺎ،ﻭ ﺻﻔ= 5166;ﺕ ﺣﻴﺎﺗﻰ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ، ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ &= #65207;ﻬﻮﺩﻫﺎ ﻫﺴﺖ ﺍﻣّا اﺳA= 262;ﻟﻮ ﻭﻳﻮ ﺭﻭﺳﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕﻮﻳﻨﺪ،ﻋA= 208;ﻖ ﻣﺎﺩﺭﻯ ﺍﻳﻦ ﺷ&= #65198;ﻁ ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 65211;ﻔﺎﺕ ﺟﻮﻫﺮﻯ ﻭﺫﺍﺗ&#= 65264; ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﺍﺯ ﻋﺸﻖ ﻧﺎ ﺩﺭ= ﺳﺖ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ ﻫﻤﺎﻥ ﺗﺠﺎ&= #65255;س ﻭﻫﻢ ﺳﻨﺨﻴّﺖ= 548;ﺩﺭ ﺗﺒﺎﺩﻝ ﻭ ﺗﺴﺎ&= #65261;ﻯ ﺑﻴﻦ ﻋﺎﺷﻖ ﻭ ﻣ= ﻌﺸﻮﻕ ﺑﺎﺷﺪ. ﺗﺎﺟﺎﺋ&= #65264; ﮐﻪ ﻣﺎﺩﺭﻯ ﺑﻔ&= #65194;ﺍﮐﺎﺭﻯ ﮐﺎﻣﻞ ﺫﺍﺗﻰ ﻣ&= #65268;ﺮﺳﺪ. ﻭﻟﻰ ﭼﻮﻥ ﻋﺸﻖ = ﻣﺎﺩﺭﻯ،ﻣﺸﺎA= 197;ﮐﺖ ﻭ ﺗﺒﺎﺩﻝ ﺣﻴﺎ&= #65175;ﻰ ﺍﺳﺖ، ﮐﻪ ﺩﺭ ﻋ&= #65208;ﻖ ﺟﻨﺴﻰ ﻫﺴﺖ ﺑﻬ&= #65252;ﺮﺍﻩ ﻧﺪﺍﺭﺩ. ﻭﻟﺬﺍ = ﺑﭙﺎﻯ ﺁﻥ ﻧﻤﻴﺮﺳﺪ. ﺯ= ﻳﺮﺍ ﻫﺮﺩﻭ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﺎﻧﻪ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺩ= ﺭ ﻃﻔﻞ ﻭﻣﺎﺩﺭ ﭼ&= #65256;ﻴﻦ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻴﺴﺖ. ﻫﻤ= ;ﮑﺎﺭﻯ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﺩ&= #65197; ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﻮ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩ، &#= 65169;ﺎﻟﺎﺗﺮ ﺍﺳﺖ. ﻣﺎﺩﺭﻯ ﺑ= ﺸﺮﻯ،ﺩﻭ ﺿﺮﻭﺭﺕ ﺍﺳﺎﺳ&#= 65264; ﺩﺍﺭﺩ. ﻳﮑﻰ ﻗﺎ= ﻧﻮﻥ ﺗﻮﻟﻴﺪ ﻣثل . ﻭ = ﺩﻳﮕﺮﻯ ﻗﺎﻧﻮﻥ ﺗﺠﺪﻳ&#= 65194; ﻧﻮﻉ. ﻳﺎ ﻫﻤﺎﻥ= ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65211;ﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ،ﻭ ﻓﺼﻮ= 5245; ﺑﻬﺘﺮ ﺩﺭ ﻫﺮ ﻧ= ﻮﻉ ﻭﻟﻰ ﺍﻳﻦ ﺩﻭ ﺷ= ﺮﻁ ﺩﺭ ﺗﺒﺎﺩﻝ ﺣﻘ&= #65268;ﻘﻰ ﺑﻴﻦ ﻋﺎﺷﻖ ﻭﻣ&= #65228;ﺸﻮﻕ ﻧﻴﺴﺖ. ﻋﺸﻖ ﻣﺎ= ﺩﺭ ﺑﻄﻔﻞ ﻋﺸﻖ ﺩﻭ = ﻧﺴﻞ ﻣﺨﺘﻠﻒ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﺍﻃﻔﺎﻝ ﺑﺂﻳﻨﺪﻩ ﻭﭘﺪ&#= 65197;ﺍﻥﺑﮕﺬﺷﺘﻪʌ= 59;ﺎﻣﺮﺗﺒﻂﻫﺴﺘ= ﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻭ= ﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺑﺎ ﻧ&= #65224;ﺮ ﺳﻮﻟﻮﻭﻳﻮ ﻣﻮ&#= 65165;ﻓﻖ ﻧﻴﺴﺘﻨﺪ،ﻭ ﻫ= 5248;ﻦ ﺩﻭﻳﭻ،ﻋﺸﻖ ﻣ= 5166;ﺩﺭﻯ ﺭﺍ ﻏﺮﻳﺰﻯ ﻧﺪ&= #65165;ﻧﺴﺘﻪ ﺑﻠﮑﻪ ﺣﺎﻟﺘﻰ &= #65187;ﻴﻮﺍﻧﻰ ﻣﻴﺸﻨﺎﺳﺪ ﮐﻪ &= #65251;ﺮﺍﺗﺒﻰ ﺍﺯ ﻋﻘﻞ ﻭ ﺗﮑﺎ= ﻣﻞ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﻭ= ﺍلاّ ﺍﻣﺘﻨﺎﻉ ﺍﺯ ﻓ&= #65198;ﺯﻧﺪ ﺩﺍﺷﺘﻦ،ﻗﺎﺑA= 246; ﺗﺤﻤّﻞ ﻫﺴﺖ. ﻭ = ﺗﻨﻬﺎ ﻋﻮﺍﺭﺽ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺩﺭ ﻣﺎﺩﺭ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﺩ. ﻭﺍﻳﻦ = ﻋﺸﻖ ﻣﺎﺩﺭی ﺮﺑﻄﻰ &#= 65169;ﺤﻤﻞ ﺟﻨﻴﻦ ﻧﺪﺍﺭﺩ. = ﻭﻣﺎﺩﺭﻯ ﮐﺮﺩﻥ ﺑﺪﻳﮕﺮ&#= 65165;ﻃﻔﺎﻝ،ﻣﻴﺘ᥾= 2;ﺍﻧﺪ ﺍﻳﻦ ﻋﻠﺎﻗﻪ ﺭ&= #65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭﻣﺤﺒّﺖ ﻧﻮﺍﺩﻩ،ﻭ ﻧﻴ= 5200; ﺗﺒﻨّﻰ ﻭﺑﻔﺮ= 5199;ﻧﺪﻯ ﮔﺮﻓﺘﻦ ﻧﻴﺰ ﻫ&= #65204;ﺖ. ﺍﻣﺎ ﺩﺭ ﺯﻧﺎﻥ = ﻋﻘﻴﻢ،ﻋﺸﻖ ﻣﺎﺩﺭﻯ ﻫﻨﻮﺯ &= #65259;ﺴﺖ. ﻭ ﻧﺴﺒﺖ ﺑﺎﻃﻔ&= #65166;ﻝ ﺑﻔﺮﺯندی گرﻓ= ;ﺘﻪ ﺷﺪﻩ،ﻭ ﻳﺘﻴﻢ &#= 65255;ﻮﺍﺯﻯ،ﻣﻴﺘ᥾= 2;ﺍﻧﺪ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﺑ= ﮑﻨﺪ،ﮔﺮﭼﻪ ﻓﺮﺯﻧﺪ ﭘﺬﻳﺮ&#= 65263;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺷﺒﺎﻉ ﺑ= ﺮﺍﻯ ﻧﺎﻣﺎﺩﺭﻯ ﻧﻴ&#= 65204;ﺖ. ﻭﻟﻰ ﺯﻧﺎﻥ ﺧﻮ&= #65193; ﺧﻮﺍﻩ،ﺑﺎ ﺣﻔ= 5222; ﺭﺍﺑﻄﻪ ﺭﺣﻢ ﺍ&= #65199; ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﻣ&= #65268;ﮕﻮﻳﺪ ﻭﻧﻪ ﺍﺯ ﺧﻮﺩ ﻓ= ﺮﺯﻧﺪ. ﻟﺬﺍ ﺷﻠﺮ ﺩﺭﺳ&= #65174; ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5227;ﺎﻃﻔﻪ ﻣﺎﺩﺭﻯ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﻌﺎﻃﻔﻪ ﺷﻬﻮ&#= 65193;ﻯ،ﻣﺴﺘﻘﻞ ﺍﺯ ﺗﺠﺎﺭﺏ ﮐﺴ&= #65170;ﻰ ﺍﺳﺖ. ﮐﻪ ﺯﻥ ﺍﺯ= ; ﺍﻃﻔﺎﻝ ﺩﻳﮕﺮ ﻧﻴﺰ ﮐﺴ&= #65168; ﻣﻴﮑﻨﺪ. ﮐﺴﺐ ﺑ= ﺎ ﺷﻬﻮﺩ ﺗﺠﺮﺑﻰ &= #65193;ﺭﻃﻔﻞ ﻭ ﺣﺪس ﺷﻬﻮﺩﻯ &= #65193;ﺭ ﺳﺎﻟﻚ. ﭼﻮﻥ ﺍﻳ= ﻦ ﻋﺎﻃﻔﻪ ﻧﻮﻋﻰ &= #65193;ﺭ ﻣﺎﻭﺭﺍﻯ ﺑﻴﺮ&#= 65261;ﻧﻰ ﻃﻔﻞ ﻧﻴﺰ ﻫﺴﺖ.= ﻫﻠﻦ ﺩﻭﻳﭻ ﻣﻴﮕﻮﻳ&#= 65194;،ﺯﻧﺎﻥ ﺑﺪﻭﻥ ﻃﻔل عن= 08;ﺯ ﻋﺎﻃﻔﻪ ﻣﺎﺩﺭ&#= 65263; ﺩﺍﺭﻧﺪ، ﻧﺒﺎ= 5267;ﺪ ﺍﺯ ﮐﺴﺎﻧﻰ ﺩﺍ&= #65255;ﺴﺖ،ﮐﻪ ﺑﺘﻌﺎﻟﻰ ﻏﺮﻳ&#= 65200;ﻩ ﻣﺎﺩﺭﻯ ﭘﺮﺩﺍ&#= 65191;ته اﻧﺪ. ﺑﻠﮑﻪ ﻋﺸ&= #65238; ﻣﺎﺩﺭﻯ ﺧﻮﺩ ﺭ&= #65165; ﺫﺍﺗﺎ ﺗﻌﺎﻟﻰ &= #65169;ﺨﺸﻴﺪه اﻧﺪ. ﺍﻣﺎ ﺍﻳﻨ&= #64401;ﻪ ﻃﻔﻞ ﺑﺎ ﻣﺎﺩﺭ = ﻣﺒﺎﺩله اﻯ ﻧﺪﺍﺭﺩ،ﮐA= 258; ﺳﻮﻟﻮﻭﻳﻮ ﻣﻴ&#= 64405;ﻮﻳﺪ،ﺩﺭ ﺗﺠﺮﺑﻪ ﻗﺎﺑﻞ &= #65175;ﮑﺬﻳﺐ ﺍﺳﺖ. ﻭﻟﻮ ﺑﻄﻮ= ﺭ ﻣﺤﺪﻭﺩ، ﭼﻨﻴ= 5254; ﺗﺒﺎﺩﻟﻰ ﻫﺴﺖ &= #65219;ﻔﻞ ﭘﺎﺳﺦ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ،ﻭ ﺳﺮﭘﺮﺳﺘﻰ ﻣﺎ&#= 65193;ﺭ ﺫﺍﺗﺎ ﻓﻌﺎﻟﻴ&#= 1617;ﺖ ﻣثبتی ﺍﺳﺖ،ﮐ= ;ﻪ ﺁثاﺭﺵ ﺩﺭ ﻃﻔ= 5246; ﻣﻴﻤﺎﻧﺪ. ﻟﺒﺨ&= #65256;ﺪ ﻃﻔﻞ ﻧﺨﺴﺘﻴﻦ &= #65165;ﻳﻦ ﭘﺎﺳﺦ ﻣثبت ﻃA= 236;ﻞ ﻣﻴﺒﺎﺷﺪ. ﻭﺟﺎ&= #65247;ﺐ ﺍﻳﻨﮑﻪ ﻫﻤﺮﺍ&#= 65257; ﺷﺮﻭﻉ ﺷﻴﺮﺩﺍ&#= 65193;ﻥﻫﺴﺖ. ﻭﺭﺍﺣﺘﻰﺑﺮﺍ= 5263;ﻫﺮﺩﻭ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4404;ﺮﭼﻪ ﻟﺒﺨﻨﺪ ﺩﺭﻋﺎ&#= 65247;ﻢ ﻋﺸﻖ ﻧﺎﭼﻴﺰ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﻧﻤﻮنه اﻯ ﻣﻨA= 166;ﺳﺐ ﻭﻣؤثّر ﺍﺯ ﺗʋ= 84;ﺎﻭﺏ ﻭ ﭘﺎﺳﺦ ﻣﺘﻘﺎ&= #65169;ﻞ ﺍﺳﺖ . ﻃﻔﻞ ﺍﺯ ᥷= 3;ﻩ ﺳﺎﻟﮕﻰ ﻣﻨﮑﺮ &= #65203;ﭙﺎﺳﮕﺬﺍﺭﻯ ﻭﮐﻤﻚ ﺑﻤﺎﺩﺭ &= #65165;ﺳﺖ. ﻭ ﺍﻳﻦ ﻭﺭﺯﺵ ﺩ= ﺭ ﻋﺸﻖﺟﻮﺍﻥ ﺑﺪ&#= 65267;ﮕﺮﻯ،ﺑﺎﻋث ﻣﻴﺸﻮﺩ ﮐﻪ ﻫﻮ&= #1587; ﺭﺍ ﻭﺳﻴﻠﻪ ﻧﺪ&= #65165;ﻧﺪ. ﻭﻧﺰﺩ ﺍﻭ ﺩﺍﺩ&= #65253; ﻟﺬﻳﺬ ﺗﺮ ﺍﺯ ﮔ= ﺮﻓﺘﻦ ﺍﺳﺖ . ﺍﻣﺎ ﺩﻭﻧ= ;ﺴﻞ ﺑﻮﺩﻥ ﻣﺎﺩﺭ ﻭ&= #65219;ﻔﻞ،ﮐﻪ ﺳﻮﻟﻮﻭﻳﻮ ﻣﻴ&#= 64405;ﻮﻳﺪ،ﮐﻪ ﺩﺭ ﻋﺸﻖ ﺍﻳﻦ ﻗ= ﺪﺭﺕ ﻫﺴﺖ،ﮐﻪ ﺯﻣﺎ= 5253; ﺭﺍ ﺑﺎﻳﺪ ﻧﺎﺩ&= #65267;ﺪﻩ ﮔﺮﻓﺖ. ﺑﻠﮑﻪ ﻣ= ﺎﺩﺭ ﻧﻴﺰ ﻃﻔﻞ ﺭﺍ ﻭ= ﺍﺭﺩ ﻧﺴﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﺪﻳﺪ= ; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺟ&= #65166;ﻣﻌﻪ ﻓﺎﻣﻴﻠﻰ ﺗﻔﺎ&#= 65261;ت هاﻯ ﺯﻣﺎﻧﻰ ﺍ= 5235;ﺮﺍﺩ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﺩ . ﺷﺎﮔﺮﺩ ﺑﺮﺍﻯ= ﺍﺳﺘﺎﺩ،ﻭ ﻃﻔﻞ ﺑﺮﺍﻯ ﻭﺍ&= #65247;ﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺍﺳﺖ. ﺍﺭﺳﻄﻮ ﻣ= ﻴﮕﻮﻳﺪ ﮐﻪ ﻃﻔﻞ،ﭘﺪﺭ &#= 65261;ﺍﻗﻌﻰ ﻭﺍﻟﺪﻳﻦ ﺍﺳﺖ. = ﻭﻟﻰ ﺍﻳﻦ ﺣﺮﻑ ﺗﻨﻬ&= #65166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺻﺎﺩﻕ ﺍﺳﺖ. ﮐﻪ= ﺳﺎﻟﻚ ﻭﺍﺻﻞ ﺑﮑﻤﻚ ﭘ&= #65268;ﺮ ﻭ ﭘﺪﺭ ﺍﻟﻬﻰ ﺧ= ﻮﺩ،ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65193;ﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﺮﺳﺪ&#= 1548; ﻭﺩﺍﺭﺍﻯ ﻣﻘﺎ&#= 65249; ﺗﮑﺎﻣﻠﻰ ﺑﻴﺸ&#= 65176;ﺮ ﺍﺯ ﻣﻌﻠّﻢ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺯﻣﺎﻥ ﺩﻳﮕﺮﻯ ﺩﺍﺭﺩ. = ﻭ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩی ﭙﻴﺮ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ ﺩﺍﺭﺩ ﻭﻟﻰ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﭘﻴﺮ ﻭ &= #65207;ﺎﮔﺮﺩ ﮐﺎﻣﻞ ﺷﺪﻩ،ﺑ= 5204;ﻴﺎﺭ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65183;ﺪﻳﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﮑ&= #65252;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻗﺪﺭﺗ&= #65260;ﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺍﺭﺩ. ﮐﻪ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺎﻫﻰ ﻣﻌﻠﻤﺎﻥ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﮐﻠﺎس ﺩﺭس ﺷﺎ= 4404;ﺮﺩﺍﻥ ﺧﻮﺩ ﻣﻰ ﻧﺸﻴﻨ&= #65256;ﺪ. ﻭ ﺑﻘﻮﻝ ﻋﺮﻓﺎ = ﭘﺸﺖ ﺳﺮ ﺷﺎﮔﺮﺩ ﺧﻮ&= #65193; ﻧﻤﺎﺯ ﻣﻴﮑﻨﻨ&#= 65194;،ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65169;ﺎﻭﺭ ﮐﻨﻨﺪ،ﮐﻪ ﺷﺎ= 4404;ﺮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺮﮒ= ﻳﺎ ﻏﻴﺎﺏ ﭘﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﻳﮕﺮ ﻳﺎ ﻣﺴﺘ&= #65228;ﺪﺍﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺑﭽﻨﻴﻦ ﭘﻴﺮ ﮐ&= #65166;ﻣﻠﻰ ﺗﺎﺯﻩ ﻧﻔس ،ﭘ= 5268;ﻤﺎﻥ ﻭﺗﺴﻠﻴﻢ ﺳﻠﻮ&#= 64400;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﭘس ﻃﻔﻞ ﮐﺎﻣﻞ &= #65207;ﺪﻩ،ﺩﺭ ﺯﻣﺎﻥ ﺟﺪﻳﺪﻯ &= #65251;ﻌﻠﻢ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﻣ&= #65166;ﺩﺭ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ. = ﻭ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ = ﻫﻤﻪ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﻧﺴﻠﻬﺎﻯ ﻗﺒﻠ&#= 65264; ﺭﺍ ﺩﺭ ﺍﺻﻮﻝ ﻋ= ﻘﻠﻰ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭ ﺣﺘﻰ ﻧﺴﻠﻬﺎ&= #65263; ﻗﺒﻠﻰ،ﺧﻮﺩ ﻧ= 5268;ﺰ ﺗﺼﺪﻳﻖ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﻧﺴﻠﻬﺎﻟﻰ ﺟﺪ&#= 65267;ﺪ ﺑﻬﺘﺮ ﻣﻰ ﻓﻬﻤ&= #65256;ﺪ ﻳﺎ ﻣﻴﺪﺍﻧﻨﺪ. = ﻭ ﺍﻳﻦ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﻬﺘﺮ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﺸﻮﺩ. ﺑﺴﻴﺎ&= #65197;ﻯ ﺍﺯ ﭘﺰﺷﮑﺎﻥ ﺩ&= #65165;ﻧﺸﮕﺎﻩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺷﺎ&= #64404;ﺮﺩﺍﻥ ﺳﺎﺑﻖ ﺧﻮﺩ، ﺍ&#= 65223;ﻬﺎﺭﻋﺠﺰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﺩﺭﮐﻠﺎﺳﻬﺎﻯ ﺁﻧﺎﻥ ﺷﺮﮐﺖ ﻣ&= #65268;ﮑﻨﻨﺪ،ﮐﻪ ﻋﻠﻢ ﺯﻣﺎﻥ ﺟﺪ&= #65267;ﺪﻯ ﺭﺍﺩﺍﺭﻧﺪ. ﻃﻔ&= #65246; ﻧﻴﺰ ﺑﻮﺍﻟﺪﻳ&#= 65254; ﺧﻮﺩ ﻣﻴﺁﻣﻮﺯ&#= 65193;، ﭼﮕﻮﻧﻪ ﺑﺎ ﻧﺴ&= #65246; ﺟﺪﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﻫﻢ ﺯﻳﺴﺘﻰ ﮐﻨ&= #65194;. ﻭﺧﻮﺩﺭﺍ ﺗﻐﻴ&#= 65268;ﺮ ﻟﺎﺯﻡ ﺑﺪﻫﺪ. ﭘ= س ﻣﻮﻫﺒﺘﻰ ﮐﻪ ﻣ&= #65166;ﺩﺭ ﺍﺯﻃﻔﻞ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﺧﻮﺩ ﺁﻣﻮﺧﺘﻪ &= #65165;ﺳﺖ. ﺍﺭﺯﺵ ﺑﻴﺸﺘﺮ &= #65175;ﺮﺑﻴﺘﻰ ﺍﺯ ﻣﻮﻫﺒﺘﻬﺎ&#= 65263; ﻣﺎﺩﺭ ﺑﻄﻔﻞ ﺩ&= #65165;ﺭﺩ. ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ = ﺍﺳﺖ،ﮐﻪ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65165;ﻥ ﻋﺎﻗﻞ ﻳﺎ ﺭﻫﺒ&= #65198;ﺍﻥ ﺳﻴﺎﺴﻰ ﻭﻧﻈﺎ&#= 65251;ﻰ ﻋﺎﻗﻞ،ﻧﺴﻞ ﺟ= 5262;ﺍﻥ ﺯﻳﺮ ﺩﺳﺖ ﺧﻮﺩ&= #65197;ﺍ،ﺑﺮﻳﺎﺳﺖ ﺑﺠﺎﻯ ﺧﻮﺩﺷﺎ&#= 65253; ﻭ ﺑﺮﺧﻮﺩﺷﺎﻥ &= #65239;ﺮﺍﺭ ﻣﻴﺪﻫﻨﺪ. ﻭ ﺍﮐ= ﺘﻔﺎ ﺑﺎﻳﻦ می ﻨﻤﺎ= 5267;ﻨﺪ، ﮐﻪ ﺍﮔﺮ ﻣﻌﻠﻢ = ﻭﺭﺋﻴس ﺳﺎﺑﻖ ﭘﺮﺳﺶ ﻭ&= #65255;ظﺮﻯ ﺩﺍﺷﺖ،ﭘﺎﺳﺦ = 5191;ﻮﺍﻫﻨﺪ ﺩﺍﺩ. ﻭﻟﻰﻋﻤﻠ&= #65166; ﺍﻳﻦ ﺭؤﺳﺎﻯ ﺳ&#= 65166;ﺑﻖ،ﺟﺰ ﺗﺠﺮﺑﻪ ﺧﻮﺩ ﺍ&= #65199; ﺧﺎﻃﺮﺍﺕ، ﻣﺸ= 4401;ﻠﺎﺗﻰ ﮐﻪ ﺩﺍﺷﺘﻪ،ﻭ &#= 65197;ﻭﺷﻬﺎﺋﻰ ﮐﻪ ﺑﺮﺍﻯ ﺭﻓﻊ = ﺁﻥ ﻣﺸﮑﻠﺎﺕ ﺩﺍﺷ&#= 65176;ﻪ،ﺑﺮﺍﻯ ﮔﻔﺘﻦ ﻧﺪﺍﺭﻧ&#= 65194;. ﮐﻪ ﻫﻴﭻ ﺳﻮﺩﻯ = ﺑﺮﺍﻯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺯ &= #65261;ﺭؤﺳﺎﻯ ﺟﺪﻳﺪ ﺟﻮﺍﻧﺘ&#= 65198; ﻧﻴﺰ ﻧﺪﺍﺭﺩ. ﻣ= ﮕﺮ ﺍﻳﻨﮑﻪ ﻗﺪﺭﺕ &= #65227;ﻘﻠﻰ ﻧﺴﻞ ﺟﺪﻳﺪ ﺑﺨ&= #65262;ﺍﻫﺪ،ﻧﺘﺎﻳʋ= 84;ﻰ ﺟﺪﻳﺪ ﺍﺯ ﺗﺠﺮ&= #65169;ﻴّﺎﺕ ﻧﺴﻞ ﻗﺒﻠﻰ ﺑﮕ&= #65268;ﺮﺩ. ﮐﻪ ﻗﺴﻤﺘﻬﺎﻯ &= #64400;ﻮﭼﮑﻰ ﺍﺯ ﺗﺠﺎﺭﺏ ﮔﺬ&= #65207;ﺘﮕﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺍ&= #65267;ﻦ ﻗﺎﻋﺪﻩ ﺩﺭ ﻫﺮ = ﻋﺸﻖ،ﮐﻪ ﺑﺎﻳﺪ ﺟﻮﺍﺏ ﻭ = ﭘﺎﺳﺦ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺤ&= #65176;ﻮﻳﺎﺕ ﭘﺮﺳﺶ ﺩﺍﺩﻩ ﺷ&= #65262;ﺩ،ﺗﺎ ﺗﺤﺼﻴﻞ ﺣﺎﺻﻞ &= #65193;ﺳﺖ ﺑﺪﻫﺪ ﻭ ﺍﻳﻦ ﺭ= ﺍﺯ ﺑﺰﺭﮔﻰ ﺩﺭ ﺃﻣ&= #65198; ﺗﻌﻠﻴﻢ،ﻭ ﻧﻴ= 5200; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﺮﮔﺰ ﺻﺪﺍﻗﺖ ﻭﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﻫﻤﻪ ﭘﺎﺳﺦ ﺩﻫ&= #65256;ﺪﮔﺎﻥ ﻧﺴﻞ ﻗﺒﻠﻰ،ﺑ= 5212;ﺪﺍﻗﺖ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻭ&= #65187;ﻘﻴﻘﺖ ﺭﺳﺎﻧﻰ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺟﺪﻳﺪ ﺍﻟﻬﻰ،= 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻧﻴﺴﺖ. ﮐﻪ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65191;ﻄﺎﻯ ﺍﺗّﻔﺎﻗﻰ ﺁﻧ= 5166;ﻥ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺻﺤﻴﺢ ﺍ&= #65203;ﺖ،ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻳ&= #65254; ﺗﻮﺻﻴﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﻢ،ﮐﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭘ&= #65268;ﺮ ﮐﺎﻣﻠﻰ ﻣﻨﺎﺳ&#= 65168; ﺧﻮﺩﺭﺍ ﺑﺨﻮﺍ&#= 65259;ﻨﺪ. ﺁﻧﮕﺎﻩ ﻧﺼﻒ ﺭ&= #65165;ﻩ ﻳﻚ ﺭﻭﺯﻩ ﻃﻰ ﺷ= ﺪﻩ ﺍﺳﺖ. ﻭﺑﻘﻮﻝ ﻋ= ﺮﻓﺎ ﺍﺯ ﻫﺰﺍﺭ ﻣﺮﺣ&= #65248;ﻪ ﻋﺸﻖ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ،ﻗﺪﻡ ﺍﻭﻝ ﺑﺎ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ، ﮐﻪ ﻫﻤﺎ&#= 65253; ﺧﻮﺍﺳﺘﻦ ﺍﺳﺖ &= #65261;ﻃﻠﺐ،ﻭ ﺑﻘﻴﻪ ﻫﺰﺍﺭ ﺷ&= #65198;ﻁ ﻭﻧﻴﺎﺯ ﺩﻳﮕﺮ &= #65169;ﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﭘﻴ&= #65208;ﺮﻓﺖ، ﺍﻣﮑﺎﻧﺎﺕ ﺟﺪ&#= 65267;ﺪﻯ ﺟﺴﻤﻰ ﻭﺫﻫﻨﻰ &= #65261;ﺭﻭﺍﻧﻰ ﺑﺴﺎﻟک ﻤﻴﺪﻫ= 5194; ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﻣ&= #65198;ﺣﻠﻪ ﺑﻌﺪﻯ ﺭﺍ ﻣﻮﻓ&= #65238; ﮔﺮﺩﺩ. ﻭﻫﺮ ﺑﺎ= ﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻪ ﺑﻬﺘﺮ،ᤨ= 0;ﻪ ﺑﺎﺫﺧﻴﺮﻩ ﺁﺧ&#= 65198;ﺕ ﺑﻴﺸﺘﺮﻯ ﺑﺎﺷ&#= 65194;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM115><span dir=3DLTR>M115 </span></a></p> <span style=3D'mso-bookmark:M115'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>عاطفه و احساس الهی </span></b= ><b><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></b><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺠﻤﻮعه اﻯ ﺍﺯ ﺗﻔﺎﻫﻢ &= #65165;ﺣﻮﺍﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ،ﮐﻪ ﺭﺑ= 5220;ﻰ ﺑﺠﺴﻢ ﻭ ﺣﺘﻰ ﺗ= ﺮﺑﻴﺖ ﺍﻭ ﻧﺪﺍﺭﺩ. ﻭﻟ= ﻰ ﻣﻌﻤﻮﻟﺎ ﺍﺯ ﻧ&= #65224;ﺮ ﻫﻤﻪ ﻣﺨﻠﻮﻁ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﻭ ﺗﻔﺎﻫﻢ= ﺑﺎ ﻋﺸﻖ ﻭﺷﻔﻘﺖ ﻣ&= #65188;ﺒّﺖ ﻭﻫﻢ ﺩﻟﻰ ﻭﻫﻢ = ﺩﺭﺩﻯ، ﻫﻤﺎﻥ ﻣﻔﻬﻮﻡ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺎﻃﻔﻪ ﻣﻴʋ= 70;ﺎﺷﺪ. ﮔﺮﭼﻪ ﺍﻣثاﻝ = 5165;ﻳﻦ ﻭﺍﮊﮔﺎﻥ ﻣﻔﻬ&#= 65262;ﻣﻬﺎﻯ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﺗﺼﻮﺭ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺩﺍﺭﻧﺪ. ﺗﻔﮑﻴ&= #65242; ﺁﻧﻬﺎ ﺍﺯﻫﻢ ﻧ&= #65268;ﺰ ﺁﻧﭽﻨﺎﻥ ﺣﻴﺎ&#= 65175;ﻰ ﻭﻣﻬﻢ ﻧﻴﺴﺖ،= 5261;ﻟﻰ ﺍﮔﺮ ﺑﺮﺍﻯ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺃﻧﺪﻳﺸﻪ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻴﻢ،ﺗﻔﮑA= 268;ﻚ ﻣﻔﺎﻫﻴﻢ ﺍﻳﻦ &= #65261;ﺍﮊﮔﺎﻥ ﻣﻔﻴﺪ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺍﺣﺴﺎس ﻣﻌﻤﻮ= 5247;ﻰ ﺩﺭ ﺗﻦ ﺑﺎ ﺍﻋﺼ= ﺎﺏ ﺩﺭﻫﻤﻪ ﻫﺴﺖ. ﻭ= ﺗﻘﺮﻳﺒﺎ ﺗﻔﺎﻭﺕ ﻣﺤﺴﻮ&#= 65203;ﻰ ﺑﻴﻦ ﺣﻮﺍس ﺍﻓ&#= 65198;ﺍﺩ ﺍﺯ ﺍﻣﻮﺭ ﺧﺎﺭ&= #65183;ﻰ ﺗﻦ ﻧﻴﺴﺖ. ﻭﺍﮔ= ﺮ ﺩﺭﺑﺮﺧﻰ ﺻﻔﺎ&#= 65173; ﺣﺴّﻰ ﺩﻳﺪﻥ ﻭ &= #65207;ﻨﻴﺪﻥ،ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭ = ﺗﻔﮑّﺮ ﻭﮐﺎﺭﺫﻫﻦ ﺁﻧ&#= 65260;ﺎ ﺑﺮﺍﺳﺎس ﺩﺭﻳ= 5166;ﻓﺘﻬﺎی ﺨﺎﺭﺟﻰ ﺗن اﻧ= 5204;ﺎﻥ ﻣﺘﻔﺎﻭﺕ ﺑﺎﺷ&#= 65194;،ﻭﺳﺎﺋﻞ ﻋﻠﻤﻰ ﻧﻴﺰ ﺑﺮ&= #65165;ﻯ ﺍﻳﻦ ﺟﻮﺍﻧﺐ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﮐﻤﻚ ﺑﺎﺷﺪ. ﭼﻮ= ﻥ ﻋﻴﻨﻚ ﻭ ﺳﻤﻌﻚ = ﻭﮐﺎﻣﭙﻴﻮﺗﺮ. ﮐﻪ ﺑﺒﺮﺳﻴﻬﺎ&#= 65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻬﺘﺮ ﻭﺷﺎʌ= 67;ﺪ ﺗﻔﮑّﺮ ﺩﻗﻴﻖ &#= 65175;ﺮ ﮐﻤﻚ ﻧﻤﺎﻳﺪ. ﺍ= ﻣﺎ ﺍﺣﺴﺎس ﺍﺯ ﺩﺭ&#= 65261;ﻥ ﺃﻧﺪﺭﻭﻥ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ، ﮐﻪ ﮔﻮﻳﺎ ﺩﺭ ﺩ= ﺭﻭﻥ ﺃﻧﺪﺭﻭﻥ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65261;ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻫﺴﺖ. = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻣﻤﮑﻦ ﺭﺍ = ﺍﻟﻬﺎﻡ ﻟﺪﻧّﻰ ﻣﻴﺮﺳ= 5166;ﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﺣﺘﻰ ﺯﻧﺒﻮﺭ ﻋ&= #65204;ﻞ ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ. ﺍﻣﺎ ﮔ= ﺬﺷﺘﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺴﺖ. ﮐﻪ ﺑﺎ ﺭﺳﻴﺪﻩ = ﻫﺎﻯ ﺃﻧﺪﺭﻭﻧﻰ ﻭ ﺍ&= #65247;ﻬﻰ ﺍﻧﺴﺎﻥ،ﺩﺭ ﻫ= 5198; ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ = ﻭ ﺗﻔﮑّﺮﻯ، ﮐﻪ = 5259;ﺮﮐس ﺩﺭﻫﺮ ﺳﻄﺤﻰ ﺩ&= #65165;ﺭﺩ،ﺑﺎ ﻫﻢ ﺑﺮﺧﻮﺭﺩ ﺩ&= #65165;ﺭﺩ. ﻭ ﺑﻴﺸﺘﺮ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﺁﻟﻮﺩ= 4404;ﻰ ﻧﺘﻴﺠﻪ ﺿﻌﻒ ﻭ&= #65251;ﺸﮑﻠﺎﺕ ﺷﺨﺺ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ. ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺩ&= #65197;ﻙ ﺩﺭﺳﺘﻰ ﺍﺯ ﻭﺣ&= #65264; ﺧﻮﺩ ﻧﻤﻰ ﻧﻤﺎ&= #65267;ﺪ،ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺃثر</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣثبت ﻭ ﺍﺻﻠ= ;ﺎﺣﻰ،ﺩﺭ ﻣﻌﺎﻳﺐ ﻭﻧﻮﺍ&#= 65239;ﺺ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺍﺯ ﺭﺳﻴﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﺎﻣﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭ&= #65247;ﻰ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮ&#= 64400;ﻰ ﻭﻧﻪ ﺩﺭ ﺍﺩﻳﺎ&= #65253; ﻗﺸﺮﻯ ﻭﺍﺳﻤﻰ &= #65261;ﺩﺭ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ &= #65153;ﻧﻬﺎ،ﮐﻪ ﺳﺮﺍﺳﺮ ﺷﺮﻙ ﻭ = ﺟﻬﻨّﻤﻰ ﻭ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭﻟﻰ ﺧﺪﺍ= ﻭﻧﺪ ﺁﻧﮕﺎﻩ ﺑﺴﺎﻟ&#= 65242; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺍ&#= 65261; ﺭﺍ، ﺑﻤﻌﺮﻓﻰ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮑﻨﺪ. ﻭ ﺍ= 5255;ﺠﺎﻡ ﭘﻴﻤﺎﻥ ﺗﺴﻠﻴ&#= 65250; ﻭ ﺍﻃﺎﻋﺖ ﺍﺯ ﺩ= ﺳﺘﻮﺭﺍﺕ ﻋﻤﻠﻰ ﺳﻠﻮﮐﻰ&#= 1548;ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺣﻴﻮﺍﻧﻰ= 548;ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ،ﺍ᥷= 9;ﻫﺮﻋﻴﺐ ﻭ ﻧﻘﺺ ﻭ ﺍﻧﺤﺮ= ﺍﻑ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ،ﺑﺘﺪﺭﻳ᥶= 2; ﺩﺭﻳﺎﻓﺖ ﺣﺴّ= 5264; ﺧﺎﺭجی ﺴﺎﻟﻚ = 5169;ﻬﺘﺮ ﻣﻴﺸﻮﺩ. ﻣﺎﻧﻨ&= #65194; ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #64400;ﻪ ﻣﻮﻗّﺖ ﻣﻴﺒﺎ= 5207;ﺪ. ﻭﺍﺣﺴﺎس ﺍﺯ ﻧ&#= 65262;ﻉ ﺑﺎﻟﺎﺗﺮﻯ ﭘﻴ&#= 65194;ﺍ ﻣﻴﮑﻨﺪ ﮐﻪ ﺁﻧ&= #65198;ﺍ ﻋﺎﻃﻔﻪ ﻣﻴﻨﺎ&#= 65251;ﻴﻢ ﻳﻌﻨﻰ ﺃثر ﺣﺴ= 617;ﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺍﺣﻮﺍﻟﻰ ﺳﻠﻮ&#= 64400;ﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﻭﺧ&= #65166;ﺹ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭﮐ= ﻤﺘﺮ ﺍﺯ ﺣﻮﺍس ﻣﺎﺩ&#= 65263; ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ. ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﺍﺣﺴﺎس ﻧﻤﻰ ﮐ&#= 65256;ﺪ. ﻭ ﺷﻬﻮﺩ ﻧﻬﺎﺋ&= #65264; ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ،ﮐﻪ ﭼﻴﺰﻯ ﺷﺒﻴﻪ ﻣ&= #65198;ﮒ ﺍﺭﺍﺩﻯ ﺯﻭﺩ ﺭ&= #1587; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺑﺎﻳﻦ ﻧﻴّﺖ ﮐ&#= 65258; ﻫﻢ ﺍﮐﻨﻮﻥ ﺷﺎ&= #65267;ﺴﺘﮕﻰ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻭ ﺷﻬﻮﺩ = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ ﻭ = ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﮐﻪ ﺩﺭ ﻭﻟﺎﻳﺖ = ﻣﺤﻤﺪﻯ ﺑﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;،ﻭ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺴ&= #65268;ﺢ ﺑﺎ ﻋﺮﺵ ﺭﻭﺡ</span><s= pan dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻘﺪس ﻭ&= #65169;ﺎ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﺑﺎ ﻋﺮﺵ ﻣﺼﻄﻔ&= #65262;ﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺍﺩﻳﺎﻥ ﻭﺩﺍﻧ&#= 65176;ﺎ ﻭﺑﻮﺩﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻴﺰ ﺷﻬﻮﺩ ﻫﺎﻯ ﻋﺮ&= #65207;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺁﻧﮕﺎﻩ ﻳﻚ ﻋﻨ&= #65212;ﺮ ﺟﺪﻳﺪﻯ ﺍﺯ ﺯﻧ&= #65194;ﮔﻰ ﻣﻌﺼﻮﻣﺎﻧﻪ ﮐ&#= 65166;ﻣﻞ ﺍﻟﻬﻰ،ﺩﺭ ﺑﺎ= 5199; ﮔﺸﺖ ﺑﺨﻠﻖ ﺗﺎ = ﻭﻗﺖ ﻣﺮﮒ ﺩﺭ ﻭﺟﻮﺩ&= #65205; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺁﻧﺮﺍ ﻋﺎﻃﻔﻪ &= #65165;ﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﮔﺮ&= #64380;ﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻧ&= #65262;ﺍﻉ ﺭﻗﻴﻖ ﺗﺮ ﻳﺎ ﺩ= ﻳﮕﺮﻳﺎﺯ ﻋﻮﺍﻃﻒ ﻣﺎﻧﻨ&#= 65194;ﻯ ﺑﺎﺷﺪ، ﮐﻪ ﺩﺭ &= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺍ= ﻣﺎ ﮐﺎﻣﻠﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﻫﻢ ﺍﺣﺴﺎس ﺧﺎ&#= 65197;ﺟﻰ ﺭﺍ ﺩﺍﺭﻧﺪ،ﻭ= 5259;ﻢ ﻋﺎﻃﻔﻪ ﺍﻟﻬﻰ&#= 1548;ﻧﺘﻴﺠﻪ ﺗﻔﮑّﺮ ﺍﻟﻬﻰ &#= 64400;ﺎﻣﻞ ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65197;ﺳﻴﺪﻩ ﻣﺪﺍﻭﻡ ﺑﺬﻫﻦ &= #65191;ﻮﺩ،ﻭﺭﻓﺘﺎʋ= 97; ﻭﻳﮋه اﻯ ﺭﺍ ﻧ&#= 65208;ﺎﻥ ﻣﻴﺪﻫﺪ،ﮐﻪ ﺻ= 5236;تی اﻟﻬﻰ ﻭ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻳﺎ= ﻫﻤﺎﻥ ﺗﺮﺣﻢ ﻭﻋﺸﻖ ﺑ&= #65260;ﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ،ﻭ = 5193;ﻳﮕﺮ ﻭﺍﮊﮔﺎﻥ ﺷﺒﻴ&#= 65258; ﺑﻬﻢ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺻﺎﺩﻕ ﺍ&= #65203;ﺖ. ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭﻫﻤﻰ ﻭ ﺧﻮﺩ ﻓ= ﺮﻳﺒﻰ ﻭ ﻧﺎﺩﺭﺳﺖ ﻣﻴ&= #65170;ﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻌﺮﻳﻔﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑ&= #65198;ﺍﻯ ﻋﺎﻃﻔﻪ ﺁﻣﺪﻩ &= #65165;ﺳﺖ،ﭼﻮﻥ ﺍﺭﺯﺷﻤﻨﺪﻯ ﺩ&#= 65267;ﮕﺮﺍﻥ،ﻭ ﻫﻢ ﺩﻟﻰ ﻭ ﻫﻢ ﺩ= ;ﺭﺩﻯ ﺑﺎ ﺩﻳﮕﺮﺍﻥ. ﻭ= ﻳﺎ ﺍﺣﻮﺍﻟﻰ ﻟﺎﻫ&#= 65262;ﺗﻰ ﻭ ﺍﻟﻬﻰ،ﻭ ﻫﻤ&#= 65268;ﻦ ﺗﻌﺮﻳﻒ ﺗﻌﺎﻃ&#= 65234; ﻭﻫﻢ ﺩﺭﺩﻯ،ﮐ= 5258; ﻳﻚ ﺳﻤﭙﺎﺗﻰ ﻣ&= #65248;ﮑﻮﺗﻰ ﺍﺯ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌ&#= 65194;،ﻭ ﻳﺎ ﻧﺴﺒﺘﺎ ﭘﻴ&= #65208;ﺮﻓﺘﻪ ﺗﮑﺎﻣلی اﻭﻣʌ= 68;ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ = ﺑﺎﻧﺴﺎﻥ ﺩﻳﮕﺮﻯ ﺍﺭﺯﺵ &= #65193;ﺍﺩﻩ ﺷﺪﻩ،ﺗﺎﮐﺸﺶ = 5255;ﺴﺒﺖ ﺑﺂﻧﻬﺎ ﭘﻴﺪﺍ &= #65207;ﻮﺩ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﻧ&= #65268;ﺰ ﺩﺭ ﺷﺒﺎﻫت هاA= 263; ﺟﺴﻤﺎﻧﻰ،ﻣﻤ@= 401;ﻦ ﺍﺳﺖ ﺑﻬﻢ ﺳﻤﭙ&= #65166;ﺗﻰ ﻭﺗﻌﺎﻃﻒ ﻧﺸﺎ&#= 65253; ﺑﺪﻫﻨﺪ،ﭼﻮﻥ = 5255;ﮋﺍﺩﻫﺎ ﺑﻬﻢ. ﺑﺎﺯ ﺳﻤﭙ= ﺎﺗﻰ ﻋﻘﻠﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ،ﮐﻪ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﻳﻚ= ﺍﻳﺪﺋﻮﻟﻮﮊﻯ ﺣﻤﺎﻳت ﻤﻴﮑﻨ= 5256;ﺪ ﻳﺎ ﻣﻴﻔﻬﻤﻨﺪ. = ﻣﺎﻧﻨﺪ ﺗﻌﺎﻃﻒ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺳﻤﺎﺗﻰ ﻫﺎﻯ ﺣﺰﺑﻰ ﻭﻣ&= #65196;ﻫﺒﻰ ﻭ ﮔﺮﻭﻫﻰ ﻭ ﻗﺒ= ﻴله اﻯ،ﻭ ﺩﺭ ﺳﻄﺢ &#= 65251;ﻨﺎﻓﻊ ﻣﺸﺘﺮﻙ،ﮐﻪ ﺍ= 5211;ﻄﻠﺎﺣﺎ ﺁﻧﺮﺍ ﻫﻢ ﺩﺭﺩ&= #65263; ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍ= لاّ ﺳﻤﭙﺎﺗﻰ ﻭ ﺗﻌ&= #65166;ﻃﻒ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎﻫﻢ، ﻭ ﺑﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﻭ ﺑﺎﻭﺭﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﺧﻮﺩ ﻣﻬﻤﺘﺮﻳ&#= 65254; ﻧﻮﻉ ﺳﻤﭙﺎﺗﻰ &= #65227;ﺎﻃﻔﻰ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻫﻢ ﺗ&= #64401;ﻤﻴﻞ ﻭ ﺗﺼﺤﻴﺢ ﻭﺗﺸ&= #65194;ﻳﺪ ﻋﻘﺎﻳﺪ ﺍﻟﻬﺎ&#= 65251;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺸﺘﺮﻙ ﺩﺍʋ= 97;ﻧﺪ. ﻭﻟﻰ ﻣﻬﻤﺘﺮ ﺑ&= #65166; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﺑﻘﺼﺪ ﻫﺪﺍ&= #65267;ﺖ ﺳﺎﻟﻚ،ﺍﻣﻴﺪA= 261;ﺍﺭ ﺑﺘﺄثیر ﺗﻠﻘʌ= 68;ﻨﺎﺕ ﭘﻴﺮ،نه ﺴﺎﻟʌ= 42; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺳﺪ . حتی ﺍﮔﺮ ﺗﻔﺎ&#= 65261;ﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭﻋﻘﻠﻰ&#= 65261; ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﺑﺎﻫﻢ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻔﻘﺖ ﻭ ﺗﺮﺣّﻢ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻢ،ﻭ ﺑﺪﻭ= 5253; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻭ ﻧﻔﺮﺕ،ﻣﻌﻤ= 5262;ﻟﺎ ﻣﺤﺪﻭﺩﻩ ﻓﺮﺩ&#= 65263; ﺭﺍ ﻣﻰ ﺷﮑﻨﺪ،&#= 65261; ﺑﻨﻔﻊ ﺩﻳﮕﺮﻯ&#= 1548;ﺣﺘﻰ ﺑﻀﺮﺭ ﺧﻮﺩ ﻧﻈ&= #65198; ﻣﻴﺪﻫﻨﺪ. ﻭ ﺩﺍ= ﻭﺭﻯ ﻳﺎ ﺍﻗﺪﺍﻣﻰ ﻣ&= #65268;ﮑﻨﺪ. ﺁﻧﮕﺎﻩ ﺗﻌﺎﻃ&#= 65234; ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻋ&= #65166;ﻃﻔﻰ ﺑﺮﻭﺯ ﻣﻴﮑﻨﺪ. = ﻋﻄﻒ ﺑﭽﻴﺰﻯ،ﻣﺮﺗA= 170;ﻂ ﺷﺬﻥ ﭼﻮﻥ ﺣﺮﻑ = ﻋﻄﻒ ﺩﺭ ﻳﻚ ﺟﻤﻠﻪ،&#= 65261; ﻳﺎ ﻧﻴﺮﻭﻯ ﻋﺸ&= #65238; ﺑﻴﻦ ﺩﻭ ﻧﻔﺮ،&#= 65261; ﻳﺎ ﻇﻬﻮﺭ ﺑﺮﺩ&= #65165;ﺷﺘﻬﺎﻯ ﻋﻘﻠﻰ. ﻭالاّ A= 165;ﺯ ﺍﻧﺴﺎﻥ ﮐﻪ ﻣﻌ&= #65252;ﻮﻟﺎ ﭘﻴﺪﺍ ﻧمی ﺸﻮ= 5193;،ﻣﮕﺮ ﻇﻬﻮﺭ ﺳﻤﭙﺎﺗ&#= 65264; ﻣﺨﺼﻮﺹ ﻋﺎﻃﻔ&#= 65264;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻬﺮ ﭼ&= #65268;ﺰﻯ،ﺑﺨﺼﻮﺹ ﺳﺎﻟﻚ ﺑﺎ ﻭﺍﺳ&= #65220;ﻪ ﺍﻟﻬﻰ ﻭ ﺭﺍﻩ ﺍ= ﻟﻬﻰ ﺧﻮﺩ،ﻭ ﻫﻤﺮﺍ= 5259;ﺎﻥ ﺧﻮﻳﺶ ﺩﺭ ﻓﻠﺴ&= #65236;ﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺮﺍﻯ ﻣﺎ ﺩﺭ ﺍﺭﺯﻳﺎ&= #65169;ﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65267;ﮕﺮ. ﻗﺪﺭﺗﻬﺎﻯ ﻋﺎ&#= 65219;ﻔﻰ ﺁﻧﻬﺎ ﻧﺴﺒﺖ ﺑ&= #65252;ﺎ،ﻭﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻭﻫﺮ&#= 64380;ﻴﺰﻯ،ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﻭ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﺧﻮﺩ ﺑﺮﺍﻯ ﺍﺣ&= #65176;ﺮﺍﻡ ﺑﺸﺎﻳﺴﺘﮕﻰ ﻫ&#= 65166;ﻯ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺩ= 5197; ﻫﺮ ﺳﻄﺤﻰ ﮐﻪ ﺑ= ﻮﺩﻩ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻌﺎﻃﻒ ﻣﺸﺎﺭﮐﺖ ﺩﺭ ﻏ&= #65250; ﻭ ﺷﺎﺩﻯ ﺑﺘﻨﻬ&= #65166;ﺋﻰ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5169;ﻘﻮﻝ ﻣﺎﮐس ﺷﻴﻠﺮ، = 5261;ﻇﻴﻔﻪ ﺣﻴﺎﺗﻰ ﻣﻬﻤﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺑﻴﻦ ﺫﺍﺕ ﻣﻦ ﻭ= ﺩﻳﮕﺮﺍﻥ،ﻣﺴ= 5166;ﻭﺍﺕ ﻗﺎﺋﻞ ﺍﺳﺖ ﻣﺴ&= #65166;ﻭﺍﺕ ﺍﺯ ﻟﺤﺎﻅ ﻳﮑﺴ&= #65166;ﻧﻰ ﺩﺭﺟﺎﺕ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65204;ﺖ. ﺑﻠﮑﻪ ﺩﺭ ﺩﺭﻛ&= #65166;ﺭﻫﺮﻣﻮﺟﻮﺩA= 263; ﺩﺭﻫﺮ ﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﻫﺴﺖ. ﺑﺎ= 5267;ﻦ ﻋﻘﻴﺪﻩ ﮐﻪ ﻫﺮ = ﻣﻮﺟﻮﺩﻯ ﭼﻪ ﺃﺗﻢ ﻳﺎ ﮔﻴ= ﺎﻩ ﻭ ﺣﻴﻮﺍﻥ ﻭ ﻫﺮ= ﺍﻧﺴﺎﻥ،ﺩﺭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﺩﺭ ﻳﮑﻰ ﺍﺯ ﻣﺮﺍﺣ&= #65246; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﭼﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺣﻴﻮﺍﻧﺎﺕ،ﻭ = 5267;ﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻧﻴ&#= 65252;ﻪ ﺍﺭﺍﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭ ﺩ= ;ﺭ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﭼﻮﻥ ﺧ= 5262;ﺩ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻗ&= #65170;ﻠﺎ ﺍﻳﻦ ﻣﺪﺍﺭﺝ ﺭ&= #65165; ﻃﻰ ﮐﺮﺩﻩ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﺖ. ﻭ ﻟﺎﺯﻡ ﺑﺮﺍﻯ = ﺗﻌﺎﻟﻰ ﺩﺭﺟﺎﺕ ﺑﺎﻟﺎ&#= 1548;ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﻭ ﺻﻌ&= #65262;ﺩ ﻣﺘﻌﺎﻟﻰ،ﺍﺯ = 5193;ﺭﺟﺎﺕ ﻭ ﭘﻠّﻪ ﻫﺎﻯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﺳﺖ. ﮐﻪ ﻣﺎ ﻧﻴ= ;ﺰ ﺗﺠﺮﺑﻪ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺍﺭﻳﻢ ﺣﺘﻰ ﺍ&= #64404;ﺮ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﻴﻢ. ﺍﻣﺎ ﺍ= ﻳن ﻤﻮﻓﻘﺎن ﺪﺭﺗ= 4401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻣﺮ&#= 65165;ﺗﺐ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺑﺎﻭ= ﺭﺩﺍﺭﻧﺪ،ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻣ&= #65240;ﺎﻣﺎﺕ ﺗﮑﺎﻣﻠﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺩ،ﻣﺮﺍﺗﺐ ﺑﻴﺸﺘﺮﻯ ﻫﺴﺖ. = ﭼﻪ ﺳﺎﻟﻚ ﮐﻪ ﭘﻴﺮ = ﺧﻮﺩ ﻭ ﺩﻳﮕﺮ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺗ&= #65198; ﻣﻴﺪﺍﻧﺪ، ﺧﺪ= 5251;ﺖ ﺑﮑﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻭ ﺃﻧﺒﻴﺎ ﻭﻣﺮ&= #65165;ﺗﺐ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺭ ﻣﻴﻴﺎﺑﻨﺪ. ﮐﻪ = ﺑﻘﻮﻝ ﻣﻮﺳﺎﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺩﺭ ﻗﺮﺁﻥ ﮐﻪ ﮔ= ﻔﺖ، ﺧﺪﺍﻳﺎ ﻣﻦ ﻫﻤ&= #64381;ﻨﺎﻥ ﻓﻘﻴﺮ ﺑﺪﺍﺩﻩ &= #65259;ﺎﻯ ﺗﻮ ﻫﺴﺘﻢ،ﮔﺮ= 4380;ﻪ ﺑﻤﻘﺎﻡ ﭘﻴﺎﻣ&#= 65170;ﺮﻯ ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﺑ&= #65262;ﺩ. ﻭ ﺩﺭ ﺳﻄﺢ ﺷﻬﻮ= ﺩ ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺯﺭﺩﺷﺖ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪﻩ ﺑﻮﺩ. ﻭﻟﻰ ﺍﺯ ﺷ= ;ﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﺧﻮﺩ &= #65193;ﺭﻣﻴﻴﺎﺑﺪ،ʄ= 00;ﻪ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮی هست. ﻭ ﻳﺎ ﮐﺎﻣ&#= 65246; ﻣﺤﻤﺪﻯ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻧﻴﺰ ﺩﺭ ﻣﻴﻴﺎﺑﺪ ﮐ&= #65258; ﺁﻧﻘﺪﺭ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﻭﺟﻮﺩﻯ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻫﺎ ﻫ&#= 65204;ﺖ،ﮐﻪ ﺭبّ ﺮﺣﻤﺎﻥ ﻳ= 4401;ﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺖ.= ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﺮ&= #65207;ﻬﺎﻯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻫﻤ&= #64381;ﻨﺎﻥ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﮐ= ;ﻪ ﺗﺎ ﺃﺑﺪﻳﺖ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺮﺏّ ﺍﻟﺄﺭﺑ= 5166;ب اﻟﻠﻪ ﺃﻫﻮﺭﻣ= 5200;ﺩﺍ ﻓﺮﺍﻭﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﭘس ﻋﺎﻃﻔﻪ ﺍﻧ&#= 65204;ﺎﻥ ﮐﺎﻣﻞ ﭼﻪ ﻧﺘﻴ&= #65184;ﻪ ﺗﺠﺮﺑﻴّﺎﺕ ﻗ= 5170;ﻠﻰ، ﻭ ﭼﻪ ﻧﺘﻴﺠﻪ ﺑ= ﺎﻭﺭ ﺩﺍﺷﺘﻦ ﺑﺂﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻋﻘ&= #65248;ﻰ ﻭﻧﻮﻋﻰ ﻭﻭﺟﻮ&#= 65193;ﻯ،ﻧﻴﺮﻭﻯ ﻋﻘﻠﻰ ﻟﺎﺯﻣﻰ &= #65197;ﺍ ﺩﺍﺭﺩ،ﮐﻪ ﺧﻮ= 5193;ﺭﺍ ﮐﻨﺘﺮﻝ ﮐﻨﺪ، &#= 65261; ﺑﺪﻳﮕﺮﺍﻥ ﺗﻌ&#= 65166;ﻃﻒ ﻧﻤﺎﻳﺪ. ﺣﺘﻰ ﺍ= ﮔﺮ ﺁﺳﻴﺐ ﻫﻢ ﺑﺒﻴ&= #65256;ﺪ، ﻳﺎ ﻧﻈﺮﻳّﺎﺕ &#= 65175;ﮑﺎﻣﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺭﺩ ﮐﻨﺪ. ﻣﻮ= ;ﺿﻮﻉ ﻳﮑﺴﺎﻧﻰ ﺍﺭﺯ&#= 65207;ﻬﺎ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5261;ﺍﻗﻌﻴّﺖ ﻭﺟﻮﺩﻯ ﻫﻤﻪ ﻃ&= #65170;ﻘﺎﺕ ﺍﺭﺯﺷﻬﺎ ﻣﻴﺒ&#= 65166;ﺷﺪ ﮐﻪ ﻫﺮ ﻓﺼﻞ ﻧﻮ= ﻋﻰ،ﻭ ﺣﺘﻰ ﻫﺮ ﻓﺮﺩ ﺍ= ﻧﺴﺎﻧﻰ ﺩﺭ ﺳﻄﺢ ﺧﺎﺹ ﺧ= ﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺍﻳﻦ ﻗ= ;ﺪﺭﺕ ﺩﺭﻙ ﺍﺭﺯﺷﻤﻨ&#= 65194;ﻯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65251;ﻴﺘﻮﺍﻧﺪ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65169;ﺮﺳﺎﻧﺪ. ﺍﺑﺘﺪﺍ ﺑﺎ ﻫﺴ&= #65176;ﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻫ&#= 65204;ﺘﻰ،ﻭ ﺑﻌﺪﺍ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩ. ﻭ= ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﻬ&= #65198;ﭼﻪ ﺩﺭ ﻫﺴﺘﻰ ﻫﺴﺖ.= ﺑﻬﺮ ﺭﻧﮓ ﻭ ﺻﻔﺘﻰ ﮐ= ﻪ ﺑﺎﺷﺪ. ﺣﺘﻰ ﻭﻗ= ﺘﻰ ﺁﺳﻴﺐ ﺭﺳﺎﻥ ﻭ&= #65263; ﺑﺎﺷﻨﺪ،ﻧﻮﻋA= 264; ﻣﺤﺒّﺖ ﺍﺑﺮﺍ= 5199; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺮ= ﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻏﻴﺮ &= #65251;ﻌﻘﻮﻝ ﺍﺳﺖ. ﺑﻘﻮﻝ ﻣﺴ= ﻴﺢ،ﺿﺮﺑﻪ ﺩﻳﮕﺮﻯ ﺑﺼﻮﺭ&#= 65173; ﻣﻦ ﺑﺰﻥ،ﺗﺎ ﺁ&#= 65197;ﺍمگرﺩﻯ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﻟﺒﺘ= 5258; ﺫﺍﺕ ﻭ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ= ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎﻫﻢ ﺗﻌﺎﻃﻒ &= #65193;ﺍﺭﻧﺪ ﻧﻪ ﺩﺭ ﺟﺴﻢ ﻭﻣ= ﻮﺿﻮﻋﺎﺕ ﻭﻭﺳﺎﺋﻞ ﺩﻳﮕ&#= 65198;. ﺯﻳﺮﺍ ﺻﺤﺒﺖ ﺍ&= #65199; ﺫﺍﺕ ﻭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ،ﺩﺭ ﻫﺮ ﺩﺭﺟﻪ ﺗﮑﺎ&= #65251;ﻠﻰ ﺑﻨﺎﻡ ﻧﻔس اﻣ= 617;ﺎﺭﻩ ﻭﻧﻔس ﻠﻮّﺍﻣA= 258; ﻭﻧﻔس ﻤﻄﻤﺌﻨ= 617;ﻪ ﻭﻧﻔس ﻣﻠﻬﻤﻪ &#= 65165;ﺳﺖ. ﭼﻮﻥ ﻣﻮﺿﻮﻉ ﻣ&= #65208;ﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﻭ ﺍﺻ&= #65248;ﻰ ﺍﻧﺴﺎﻥ،ﮐﻪ ﻣ= 5256;ﻈﻮﺭ ﻫﻤﺎﻥ ﺻﻔﺎﺕ ﺗ&= #64401;ﺎﻣﻠﻰ ﻭ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍ= ﻧﺴﺎن اﺳﺖ. ﮐﻪ ﻫﺮﭼﻪ = ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺗﻌﺎﻟ&#= 65264; ﻣﻴﻴﺎﺑﺪ،ﻭﺟA= 194;ﺍﻥ ﺑﻴﺪﺍﺭ ﺗﺮ ﻭﻋ&= #65262;ﺍﻃﻒ ﺭﻗﻴﻘﺘﺮ ﻭﻋﻘ&#= 65246; ﻭﺩﻳﮕﺮ ﻣﻈﺎﻫ&#= 65198; ﺍﻧﺴﺎﻧﻰ،ﭼﻮA= 253; ﮔﻔﺘﺎﺭ ﻭﺭﻓﺘ&#= 65166;ﺭ ﻭ ﭘﻨﺪﺍﺭ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﮑﻮﺗﺮ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﻭ ﺍﻳﻦ ﻧﻴﮑﻮﺋ&= #65264; ﺭﺍ ﺑﺎ ﺍﺭﺍﺩﻩ = ﻭﺧﻮﺍﺳﺖ ﺧﻮﺩﻣﺎﻥ،ﻗﺎA= 169;ﻞ ﺑﻬﺒﻮﺩﻯ ﻫﺴﺖ &= #64404;ﺮﭼﻪ ﻗﺎﺑﻞ ﮐﻨﺘﺮﻝ &= #65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻫﻢ ﻫﺴﺖ.= ﺑﻬﺒﻮﺩﻯ ﺍﻳﻦ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﻭﺟﺪﺍﻧﻰ ﻭ ﻋﺎ&= #65219;ﻔﻰ،ﺗﻨﻬﺎ ﺩﺭﺳﺎﻟﮑﺎﻥ ﺑ&#= 65192;ﺼﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﺪ ﻣﺸﺎﺭﮐﺖ ﻭﺟﺪ&#= 65165;ﻧﻰ ﻭ ﺫﺍﺗﻰ ﺧﻮﺩ،&#= 65169;ﺎ ﺫﺍت ﺪﻳﮕﺮﺍن = 5198;ﺍ ﺑﺮﻗﺮﺍﺭ ﮐﻨﻨ&#= 65194;. ﻧﻪ ﺗﻨﻬﺎ ﺗﻮﺟ&= #1617;ﻬﻰ ﺑﺮﺍﻯ ﺑﺮﻗﺮﺍ&#= 65197;ﻯ ﺭﺍﺑﻄﻪ ﺟﺴﻤﻰ &= #65261;ﻋﻘﻠﻰ ﺑﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺩﻳﮕﺮ ﺍﮔﺮ ﺑﺮ&= #65191;ﻰ ﺣﺘﻰ ﻣﻨﮑﺮ ﺍﻳ&= #65254; ﻣﺸﺎﺭﮐﺘﻬﺎﻯ &#= 65261;ﺟﺪﺍﻧﻰ ﻭ ﻋﺎﻃﻔﻰ ﻫﺴﺘ&= #65256;ﺪ،ﭼﻮﻥ ﻣﻨﮑﺮ ﻭﺟﻮﺩ ﺭ&= #65261;ﺡ ﻭ ﻗﺴﻤﺘﻬﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺩﺭ ﻣﺎﻭﺭﺍﻯ ﺧﻮﻳ&#= 65208;ﺘﻦ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﺍﻳﻨﮕﻮﻧﻪ ﻋﻮ&#= 65165;ﻃﻒ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺗ&= #65208;ﺒﻴﻪ ﻭ ﺗﻤثیل ﻭ ﺳﻤ= 5170;ﻮﻟﻬﺎ ﺍﺯ ﻫﻤﻴﻦ ﺍﻧﺴ&= #65166;ﻥ ﻇﺎﻫﺮﻯ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﮐﻪ ﻓﮑﺮ ﺭﺍ ﻧﻴﺰ ﺗ= ﺮﺷّﺢ ﺍﺯ ﻣﺎﺩﻩ ﻣﻐﺰ = ﻣﻴﮕﻮﻳﻨﺪ. ﭼﻮﻥ ﺗﺮﺷّﺢ ﺻ&#= 65236;ﺮﺍ ﺍﺯ ﮐﺒﺪ،ﮔﻮﺋ= 5264; ﻣُﺮﺩه اﻯ ﮐﻪ = 5153;ثاﺭ ﺣﻴﺎﺗﻰ ﺍﺯ ﺧﻮ&= #65193; ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ. = ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺩﻳﮕﺮ&= #65165;ﻥ ﻣﺸﻐﻮﻝ ﺑﺮﺩﺍ&#= 65207;ﺘﻬﺎ ﻭ ﻋﻘﺎﻳﺪ ﻭ ﺗﻔ= ﺴﻴﺮﺍﺕ ﺧﻮﺩ ﻫﺴﺘﻨﺪ،= 5261;ﻟﻰ ﺧﻮﺩﻣﺎﻥ ﺩﺭ ﺍ&= #65197;ﺯﺵ ﮔﺬﺍﺭﻯ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﮐ= ﺎﺭﻯ ﮐﺮﺩﻳﻢ،ﮐﻪ ﺍ= 5199; ﺗﺮس ﻗﺎﻧﻮﻥ ﻳ&#= 65166; ﺍﻧﺘﻘﺎﻡ ﻧﺒﺎ&#= 65207;ﺪ، ﺑﻮﺟﻮﺩ ﻭﺟﺪﺍ&#= 65253; ﻭ ﻋﺎﻃفه اﻯ ﻣ= 5268;ﺮﺳﻴﻢ،ﮐﻪ ﺁﻧﺮﺍ ﻭَﺟﺪ ﻭ &= #65267;ﺎﻓﺘﻰ،ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻴﺪﺍﻧﻴﻢ. ﮐﻪ = ﻧﻪ ﺧﻮﺩﻣﺎﻥ ﺩﺍﺷ&#= 65176;ﻪ ﺍﻳﻢ ﻭﻧﻪ ﻣﺮﺍ&= #65175;ﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﺑﻤ&= #65166; ﺩﺭس ﺩﺍﺩه اﻧA= 194;. ﭘس ﺑﺮﺍﻯ ﺗﻘﻮ&#= 65267;ﺖ ﺍﻳﻦ ﻭﺟﺪﺍﻥ،= 5261; ﺭﺳﻴﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﺎﻡ ﺍﻟﻬﻰ ﻭ ﻟﺪﻧّ&#= 65264;، ﺗﻨﻬﺎ ﺭﺍﻩ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻧ= ;ﻪ ﮐﺴﺐ ﻋﻠﻤﻰ،ﮐ= 5258; ﺳﺮﺍﺳﺮ ﻫﻨﻮﺯ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺭﺑ= ﻄﻰ ﻫﻢ ﺑﺎﻣﻮﺭ ﺩﺭ&= #65261;ﻥ ﺃﻧﺪﺭﻭﻥ ﻣﺎ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﻧﺪﺍﺭﺩ. ﻭ ﺳﻠﻮ= ﻙ ﺍﻟﻬﻰ ﻧﻴﺰ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻭﻧﺎ ﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ. ﮐﻪ ﺷﺎﻳﺪ= ﺑﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﺷﻬﻮﺩﻯ،ﻭﺑﻤA= 198;ﺍﺗﺐ ﻋﻘﻠﻰ ﺟﺪﻳﺪ ﻭ = ﺑﺮﺗﺮ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺗﺎﺯﻩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #64395;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﻴﻢ ﻭ ﺍﻳﻦ ﺣﻘﻴﻘﺖ = ﻗﺎﺑﻞ ﺗﺠﺮﺑﻪ ﺳﻠﻮﮐ&#= 65264; ﺩﺭ ﻳﻚ ﺣﮑﻤﺖ ﻋ= ﻤﻠﻰ ﻫﺴﺖ. ﮐﻪ ﭼﻨﺪ ﻫ= ;ﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ،ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺪﺍﻥ ﺭ&= #65203;ﻴﺪه اﻧﺪ. ﻭﺁثاﺭﻯ = 5255;ﻮﺷته اﻧﺪ ، ﮐﻪ ﻗﺮﻧ&#= 65260;ﺎ ﺍﺳﺖ ﮐﻪ ﻣﻴﻠﻴ&= #65262;ﻧﻬﺎ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺎ ﺁﻥ ﺁثاﺭ ﺯ&#= 65255;ﺪﮔﻰ ﮐﺮﺩه اﻧﺪ. ﻭ ﺧ&= #65170;ﺮ ﺍﺯ ﻣﻘﺼﻮﺩ ﺁﻧ&= #65260;ﺎ ﻭ ﻣﻨﺒﻊ ﺁﻥ ﺣﮑ= ﻤﺘﻬﺎ،ﻭ ﺩﺭﺟﻪ ﺻﺪﺍﻗﺖ &= #65153;ﻧﺎﻥ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﭼﻪ ﺭﺍﺣﺖ ﻓﺮﻳﺐ ﺣ&= #64401;ﻤﺘﻬﺎﻯ ﻧﻈﺮﻯ ﺁﺧﻮﻧﺪ &= #65259;ﺎﻯ ﻣﺬﻫﺒﻰ ﻭ ﻓﻠﺎ&= #65203;ﻔﻪ ﻣﺎﺩﻯ ﻭ ﻋﻠﻤﻰ = ﺭﺍ ﻣﻴﺨﻮﺭﻧﺪ. ﻏﺎ&= #65235;ﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﺭA= 203;ﺖ ﺍﺣﺘﻤﺎﻟﻰ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺍﺗﻔﺎﻗﻰ ﺁﻧﺎﻥ، باز ﻧʋ= 66;ﺩﺭﺳﺖ ﺍﺳت، ﺤﺘﻰ ﺍﮔ= 5198; ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﺑﺪﺭﺳﺘﻰ ﻧﻘﻞ &= #64400;ﻨﻨﺪ. ﺯﻳﺮﺍ ﺃﻧﺒﻴﺎ &= #65261; ﺍﻭﻟﻴﺎ ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﻋﺒﺎﺩﺕ ﻭ ﺳﻠﻮ&= #65241; ﺩﺍﺩه اﻧﺪ،که اﺧﺘﻴﺎﺭﺍﻟﻬA= 264; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷت&#= 1607; اند، ﻭﻧﻪ ﺑﺮʋ= 65;ﻯ ﻫﻤﻪ ﻣﺮﺩﻡ ﻭ ﻫ= ﻤﻪ ﺯﻣﺎﻧﻬﺎ ﻭﺳﺮ&#= 65199;ﻣﻴﻨﻬﺎ،ﻭﺗ᥻= 6;ﺎﻭﺗﻬﺎﻯ ﺭﻭﺍنی اﻧﺴﺎʌ= 55;ﻬﺎ ﮔﻮﺋﻰ ﭘﺰﺷﻚ ﭼ&= #65256;ﺪ ﻗﺮﻥ ﭘﻴﺶ،ﻧﺴ= 5192;ﻪ ﺩﺍﺭﻭﺋﻰ ﺑﺮﺍ&#= 65263; ﺑﻴﻤﺎﺭﻯ ﻧﻮﺷ&#= 65176;ﻪ،ﮐﻪ ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﺷ&= #65236;ﺎ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻭ&= #65187;ﺎﻟﺎ ﻫﻤﻪ ﻣﻴﺨﻮﺍﻫ&#= 65256;ﺪ،ﻫﻤﺎﻥ ﻧﺴﺨﻪ ﺩﺍﺭﻭ ﺭ&= #65165; ﺑﭙﻴﭽﻨﺪ. ﻭﺑﺎ = ﺁﻥ ﻣﻌﺎﻟﺠﻪ ﺷﻮﻧ&#= 65194;. ﮐﻪ ﺍﻟﺒﺘﻪ ﻧﺨ&= #65262;ﺍﻫﻨﺪ ﺷﺪ. ﻣﮕﺮ ﺑﺎ ﭘﺰ= ;ﺷﮑﻰ ﻣﺘﺨﺼﺺ ﺯﻧﺪﻩ&#= 1548;ﭼﻮﻥ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﻣﻨﺎﺳﺐ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﻋﻘﻠﻰ ﺳﺎﻟﻚ.= ﺑﺨﺼﻮﺻﻰ ﮐﻪ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ ﺩﺭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺩﺭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﭼ= ﻮن ﻤﺎ ﺍﺯ ﺭﺍﺑﻄﻪ = ﺫﺍﺗﻬﺎ ﻣﻴﮕﻮﺋﻴﻢ،ﻳA= 166; ﻫﻤﺎﻥ ﺭﺍﺑﻄﻪ &= #65259;ﺎﻯ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﻭ ﺩﺭﻭﻥ ﺃﻧﺪﺭﻭ&#= 65253; ﻣﻮﺟﻮﺩﻳّﺖ ﻣ= 5166; ﺍﺳﺖ،ﻭنه اﺯᥴ= 5;ﻣﻮﺭ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻭ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65261;ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ ﺻﺤﺒ&#= 65174; ﻣﻴﮑﻨﻴﻢ،ﮐﻪ = 5231;ﻴﺮﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮ&#= 1617;ﺍﺕ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﺍ= ﻧﺴﺎﻥ ﺩﻭﺳﺘﻰ ﻫﺎ،ﺑ= 5166;ﺯ ﺳﺮﺍﺳﺮ ﺷﺮﻙ ﻭ&= #65169;ﻀﺮﺭ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﺯ= ﻳﺮﺍ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎ&#= 65253;،ﺍﮔﺮ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺑ&= #65166;ﺷﺪ،ﺑﻴﺸﺘﺮ ﺑﺎﻋث ﺩﺭﺩﺳﺮ= 5259;ﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺸ&#= 65262;ﺩ. ﻳﻌﻨﻰ ﺑﮑﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﺑ= ﺪﺗﺮ ﻣﻴﺒﺮﺩ. ﺯﻳﺮﺍ = ﻳﮕﺎﻧﻪ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺯ ﻣﺎ ﻭ ﺍﺯ ﻫﻤ= ;ﻪ ﻫﺴﺘﻰ، ﺭﺳﻴﺪ= 5253; ﻫﻤﻪ ﺑﻴﻚ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ= ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ &= #65155;ﺗﻢ ﻧﻴﺰ ﺭﻭﺡ ﺩﺍﺭ&= #65255;ﺪ. ﮐﻪ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﺁﻧﻬﺎ ﺭﺍ ﺣﻔﻆ = ﻣﻴﮑﻨﺪ. ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #64400;ﻦ ﻓﻴﮑﻮﻥ ﺭﺍ ﺍﺯ = ﺃﺯﻝ ﺗﺎ ﺃﺑﺪﻳّﺖ، = 5169;ﻤﻘﺎﻡ ﺍﻟﮕﻮﻫﺎﻯ ﮐﻤ&#= 65166;ﻝ ﻫﺮ ﻧﻮﻉ ﺧﻮﺩ ﺭ= ﺳﻴﺪ،ﺩﺭﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﻭ ﺑﺎ&= #65247;ﮕﻮﻯ ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﻭ&= #65255;ﻮﻋﻰ ﺑﺎﻟﺎﺗﺮﺭﻓﺖ. &= #64400;ﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺳ&= #65174; ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﺗ= ﺎ ﺩﺭ ﺍﺑﺪﻳّﺖ ﮐ&#= 65252;ﺎﻟﺎﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺑﺨﺪﺍﻭʌ= 55;ﺪ ﺍﻟﻠﻪ ﺑﺎﺯﮔﺸ&#= 65174; ﻧﻤﻮﺩ. ﮐﻪ ﻫﻤﻪ= ﻣﻮﺟﻮﺩﺍﺕ ﭼﻨﻴﻦ ﺑﺎﺯﮔﺸ&#= 65176;ﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﮔﺮﭼﻪ ﺑﻘﻴﻤﺖ &= #65175;ﮑﺮﺍﺭ ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 1548;ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ. = ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺟﻬﻨ&= #1617;ﻢ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔ&= #65264; ﻫﺎﻯ ﭘُﺮﻋﺬﺍ= 5167;، ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﻧ= ﻮﺍﻉ ﻣﻰ ﺑﻴﻨﻴﻢ. ﮐﻪ= ﺣﺘﻰ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ &= #65169;ﺴﻴﺎﺭ ﺍﺳﺖ،که ﺮﻧﺞ A= 251;ﻴﺒﺮﻳﻢ. ﻭﻋﺎﻗﺒﺖ ﭼﻨﻴ&#= 65254; ﺷﺪنی ﻤﻮﺭﺩ ﻧ= 5224;ﺮ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #65191;ﻮﺍﻫﺪ ﮔﺮﻓﺖ. ﻭﺩﺭ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﻧﻘﻄﻪ ﻧ&= #65260;ﺎﺋﻰ ﻭﺍﺟﺐ،ﺷﻬﻮﺩ = 5207;ﺸﻢ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ. ﻭﺑﺎﻧﻮﺍﻉ ﺑﻌ&#= 65194;ﻯ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ &= #65197;ﻓﺖ. ﮐﻪ ﺟﺒﺮ ﺍﻟﻬﻰ = ﻭ ﺟﺒﺮ ﻃﺒﻴﻌﻰ ﻭ = ﺟﺒﺮ ﺫﺍﺗﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻫﺮ ﻣﻮﺟﻮﺩ،ﭼ= 5256;ﻴﻦ ﺍﻗﺘﻀﺎ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﺑﺎﻳﺪ ﺑﮑﻨ&= #65194;. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﺎ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺍﻧﺴﺎﻥ،ﺗﺴﻠA= 268;ﻢ ﺳﻠﻮﮐﻰ ﻭﺳﺮﻧ&#= 65262;ﺷﺘﻰ ﺷﻮﺩ، ﺗﺎ ﺗﮑﺮ&#= 65165;ﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺭﺍ &= #65255;ﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﺧﻮﺩ ﺍ= ﻧﺴﺎﻥ ﺑﺨﻮﺩﺵ ﮐﻤﻚ ﮐ&= #65256;ﺪ،ﻭ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻧﻮﻉ ﺧﻮﺩ ﺩﺭ ﺑ= ﺸﺮﻳّﺖ، ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﺪ. ﻭﻣﺎﻧﻨﺪ ﺍﻭ ﺩ&= #65197; ﮐﻤﺎﻝ ﺷﻮﺩ. ﮐﻪ= ﻋﻘﻞ ﻭﻣﻨﻄﻖ ﺑﺸﺮﻯ &= #65169;ﺎﻳﺪ ﺍﻳﻦ ﺭﺍ ﺑﭙﺬﻳ&= #65198;ﺩ. ﻭ ﻗﻄﻌﺎ ﺍﺧﺘﻴ&= #65166;ﺭ ﻟﺬّت ﻮﺳﺮﻣﺴA= 176;ﻰ ﻧﻮع ﺒﺸﺮﻯ ﺟﻬ&#= 65256;ّﻤﻰ ﻓﻌﻠﻰ ﺭﺍ ﻧﺴﺒ&= #1578; ﺒﺒﻬﺸت ﻤﻮﻋﻮ= 5193; ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺗﺮﺟﻴح ﻤﻴﺪﻫ= 5256;ﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻣﻌﺮ&= #65261;ﻑ ﺳﻴﻠﻰ ﻧﻘﺪ ﺭﺍ = ﺑﺮ ﺣﻠﻮﺍﻯ ﻧﺴﻴﻪ &= #65175;ﺮﺟﻴح ﻤﻴﺪﻫﻨﺪ. ﮐﻪ ﻣ= ﻨﻄﻘﻰ ﻫﻢ ﻧﻴﺴﺖ. ﺍﮔﺮ= ﻋﻮﺍﻃﻒ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﮐﺎﻣﻞ ﺭﺍ،ﮐﻪ &#= 65193;ﻳﮕﺮﺍﻥ ﺟﺰ ﻧﺎﻡ ﺍﺯ ﺁﻥ= ﻧﻤﻰ ﺷﻨﺎﺳﻨﺪ،ﺗﺸA= 170;ّﻪ ﻭﺗﻤثیل ﺑﺪﺍʌ= 55;ﻴﻢ،ﻳﻌﻨﻰ ﺷﺒﻴﻪ ﺁﻧﭽﻪ ﺧ&= #65262;ﺩ ﻫﺴﺘﻴﻢ ﻭ ﺑﺎﻭ&= #65197; ﺩﺍﺭﻳﻢ ﺩﺭﺁﻭ&#= 65197;ﺩه اﻳﻢ،ﭘس ﮐﺎﺭʌ= 63; ﺗﮑﺎﻣﻠﻰ ﻭﺗﻌﺎﻟﻰ ﺻﻮﺭ&#= 65173; ﻧﮕﺮﻓﺘﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﺖ. ﻭ ﺩﺭﻫﺴﺘﻰ ﺍﮔ&= #65198; ﺗﻌﺎﻟﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻮﻋﻰ ﻭﺭ= ﻭﺣﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ&#= 1548;ﻳﻌﻨﻰ ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎﻯ ﻧﻮﻋﻰ ﺍﺯ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﭼ= ﻬﺎﺭ ﺟﻬﻨّﻢ ﭼﻬﺎﺭ= 4404;ﺎﻧﻪ ﻭﭼﻬﺎﺭ ﮔﻮﻧﻪ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ،ﺍA= 199; ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺮ&= #65165;ﻳﺸﺎﻥ ﻏﺎﺯ ﺷﺪﻩ. ﻭﺩﺭ= ﻣﻘﺎﺑﻞ ﺑﻬﺸﺘﻬﺎﻯ ﭼﻬ&#= 65166;ﺭﮔﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺍﺯ &#= 65259;ﻢ ﺍﮐﻨﻮﻥ ﺑﺮﺧﻮ&#= 65197;ﺩﺍﺭ ﻫﺴﺘﻨﺪ. ﻭﺩﺭ ﺑ= ﻘﻴﻪ ﻋﻤﺮ ﺑﺎ <span style=3D'mso-spacerun:yes'> </span>ﺍﻟﻬﺎ= 5251;ﺎﺕ ﺍﻟﻬﻰ ﻭﻣﻌﺼﻮ&#= 65251;ﻴّﺖ ﺍﺯﻫﺮﮔﻨﺎﻩ ﺍ&#= 65199; ﻧﻈﺮﺍﻟﻬﻰ،ﻭA= 251;ﺼﻮﻥ ﺍﺯﻫﺮ ﻗﻬﻘﺮﺍ&#= 65263; ﻧﻮﻋی پس ﺍﺯﻣA= 198;ﮒ.<span style=3D'mso-spacerun:yes'>  </span>ﺍﻳﻦ ﺧ&= #65220;ﺎﻯ ﻓﻠﺎﺳﻔﻪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﺍﺳﺖ،ﮐﻪ ﺧﻴﺎ= 5245; ﻣﻴﮑﻨﻨﺪ، ﺩﺭ= 5241; ﻣﺎ ﺍﺯ ﺩﻳﮕﺮﺍ&= #65253; ﻧﺘﻴجه ﺘﻤثیل= ; ﻭ ﺷﺒﺎﻫت هاﺋی = 5;ﺳﺖ که ﺒﺎ ﺁﻧﭽﻪ ﺧ&#= 65262;ﺩﻣﺎﻥ ﺩﺭﻙ ﻣﻴﮑﻨﻴﻢ&#= 1548;ﺁﻧﺎﻥ ﻧﻴﺰ ﺩﺭﻙ ﻭﻓﻬ&= #65250; ﺩﺍﺭﻧﺪ. ﻭﺣﺪس &= #65165;ﺳﻘﺎﻃﻰ ﺑﺎ ﻓﻌﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺤﺎﮐﺎﺕ ﻭﺗﻘﻠﻴﺪ ﻭﻫﻢ &= #65197;ﻧﮕﻰ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ = ﮐﺎﻓﺮﻫﻤﻪ ﺭﺍ ﺑﮑﻴﺶ ﺧﻮﺩ = ﭘﻨﺪﺍﺭﺩ. ﻭﻟﻰ ﺗﺠﺎﺭﺏ ﻋ&= #65240;ﻠﻰ ﺑﻴﺸﺘﺮ،ﺑﺨﺼA= 262;ﺹ ﺩﺭﻋﺮﻓﺎﻥ ﻧﻈ&#= 65198;ﻯ ﻭ ﺑﺎﻟﺄﺧﺺ ﻋﺮ&= #65235;ﺎﻥ ﻋﻤﻠﻰ،ﺑﻤﺎ ﻧ= 5208;ﺎﻥ ﻣﻴﺪﻫﺪ،ﮐﻪ ﻋ= 5262;ﺍﻃﻒ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻃ&= #65198;ﻳﻖ ﺗﻌﺎﻃﻒ ﻣﺴﺘﻘ&#= 65268;ﻢ ﻭ ﺍﺭﺍﺩﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺩﺭﺁﻥ ﺍﺳﺘ&= #65194;ﻟﺎﻝ ﻣﻨﻄﻘﻰ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺘﻤثیل ﻭ ﺍﺳA= 240;ﺎﻁ ﺣﺪﺳﻰ ﻣﺎ،ﻭﻳ= 5166; ﻣﺤﺎﮐﺎﺕ ﻭ ﺗﻘ&= #65248;ﻴﺪ ﻭﻫﻢ ﺯﻳﺴﺘﻰ ﻭ&= #65259;ﻢ ﺭﻧﮕﻰ ﻧﻴﺴﺖ . ﺷ= ;ﻴﻠﺮ ﻣﻴﮕﻮﻳﺪ،ﺍﻳA= 254; ﮔﻮﻧﻪ ﺗﻤثیل A= 261;ﺗﺸﺒﻴﻪ ﺑﺎ ﺧﻮﺩﻣﺎﻥ ﺗ&= #65212;ﻮﺭ ﮐﺮﺩﻥ ﺧﻄﺎ ﺍﺳ&= #65174;. ﮐﻪ ﻣﺸﺎﺭﮐﺖ ﻭ&= #65183;ﺪﺍﻧﻰ ﻣﺴﺘﻘﻴﻢ،ﺩﻟA= 268;ﻞ ﻧﻔﻮﺫ ﻣﺴﺘﻘﻴ&#= 65250; ﺍﺯ ﺷﺨﺼﻴّﺖ ﺩ&#= 65267;ﮕﺮﻯ است. ﺩﺭ ﺣﻘﻴﻘ= 5174; ﺗﻤﺎثل ﻭ ﺗﺸﺒ= 617;ﻪ ﺑﺎ ﺁﻧﭽﻪ ﻫﺴﺘ&= #65268;ﻢ،ﺍﺯ ﺩﻳﮕﺮﺍﻥ، ﻭﻗ= 5176;ﻰ ﺍﺳﺖ ﮐﻪ ﻋﻮﺍﻃ&= #65236;ﻰ ﺍﺑﺮﺍﺯ ﻧﺸﻮﺩ. = ﻭ ﻳﻚ ﺍﺭﺯﻳﺎﺑﻰ &= #65203;ﺮﻳﻊ ﻭﺑﺎ ﻋﺤﻠﻪ ﺍﺯ = ﺍﻓﺮﺍﺩ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺑﺎ= ﻣﻨﺎﻓﻊ ﻣﺎ،ﻳﺎ ﻇﻮﺍﻫ= 5198; ﻃﺮﻑ ﻭﺍﺑﺴﺘﻪ &= #65169;ﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﺍﺭﺯﺵ &= #65193;ﺍﺩﻥ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻓ&#= 65198;ﺍﺩﻯ ﺩﺭ ﺑﺎﺯﺍﺭ ﺷﻠ&= #65262;ﻍ،ﺑﺪﻭﻥ ﺗﻮﺟّﻪ ﻭﺍﻋﺘ= 5170;ﺎﺭﺑﺎﻣﻮﺭﻋᥴ= 6;ﻃﻔﻰﺧﻄﺎﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4404;ﻮﺋﻰ ﺩﺭ ﻣﻮﺯﻩ ﺧﺎﻧ&= #65250; ﺗﻮﺳﻮ،ﺑﺎ ﻣﺠ= 5204;ﻤﻪ ﻫﺎﻯ ﮐﺎﻣﻠﺎ ﺩ&= #65239;ﻴﻖ ﺍﻧﺴﺎﻧﻰ ﺭﻭﺑ&#= 65198;ﻭ ﻣﻴﺸﻮﻳﻢ،ﮐﻪ = 5187;ﺘﻰ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻌ&#= 65264; ﻳﻚ ﻧﮕﻬﺒﺎﻥ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ،ﺩﺭ ﺗﺠ᥷= 8;ﺑﻪ ﺷﺨﺼﻰ ﻣﺠﺴﻤﻪ &= #65175;ﺼﻮﺭ ﮐﺮﺩﻡ،ﮐﻪ ﻧﺎ= 4404;ﺎﻩ ﺣﺮکت کرﺩ ﻭﻣʌ= 54; ﺗﻌﺠب ﻨﻤﻮﺩﻡ. ﺗﻨﻬﺎ = ﺗﻌﺎﻃﻒ ﺍﺳﺖ ﮐﻪ ﭘﺮﺩﻩ = ﺣﺠﺎﺏ ﺭﺍ ﺍﺯ ﻓﺮﺩﻳّ&#= 65174; ﻭﺷﺨﺼﻴّﺖ ﺫﺍ= 5175;ﻰ ﮐﺴﻰ ﺑﺮﻣﻴﺪﺍ&#= 65197;ﺩ. ﮐﺴﻰ ﮐﻪ ﻭﺻﻒ ﺩ= ﻳﮕﺮﻯ ﻣﻴﮑﻨﺪ،ﻋﻤﻠA= 166; ﻭﺻﻒ ﺧﻮﺩش ﺮﺍ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﻭﻧﻪ ﺁﻥ ﺫ= ;ﺍﺗﻰ،ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺧﻮ&= #65193;ش هست . ﻳﺎ ﺑﺎﻳﺪ &= #65169;ﺪﺍﻥ ﺣﻘﻴﻘت ﻮ ﺑﺮﺗ&#= 65198;ﻯ ﺫﺍﺕ ﺭﺳﻴﺪ،ﮐ= 5258; ﺗﻮﺻﻴﻒ ﺩﻳﮕﺮ&#= 65263; ﺩﺭﺳﺖ ﺑﺎﺷﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻴﻠﺮ ﻣﻴﮕﻮﻳﺪ،ﺗﻌA= 166;ﻃﻒ ﻧﻤﻰ ﺗﻮﺍﻧﺪ،= 5195;ﺍﺕ ﻫﺎ ﺭﺍ ﺑﺎﻫﻢ ﺩ= ﺭ ﻳﻚ ﺑﻮﺗﻘﻪ ﺫﻭ&= #65167; ﮐﻨﺪ، ﻳﺎ ﺗﻔﺎ&#= 65261;ﺗﻬﺎﻯ ﻓﺮﺩﻯ ﺭﺍ ﺍﺯ ﺑ= ﻴﻦ ﺑﺮﺩ. ﺑﻠﮑﻪ ﺑﺎ= ﻟﻌﮑس ﺍﻳﻦ ﺗﻌﺎﻃﻒ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺍﻧ= ﻔﺼﺎﻝ ﺫﺍﺕ ﻫﺎ ﻭﺟﻮﺩ = ﺩﺍﺭﻧﺪ، ﻭ ﻓﺎﺻﻠﻪ ﻫﻤﭽ&= #65256;ﺎﻥ ﻣﺤﻔﻮﻅ ﺍﺳﺖ. ﺗ= ﻌﺎﻃﻒ ﺣﻘﻴﻘﻰ ﻳﻚ ﻭﺍ&= #64404;ﻴﺮﻯ ﻭﺟﺪﺍﻧﻰ ﻭ ﺍﻣ&= #65176;ﺰﺍﺝ ﻋﺎﻃﻔﻰ ، ﭼﻮﻥ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻦ ﻣﺸﺎﺭʄ= 00;ﺖ ﻭﺟﻮﺩ ﺟﻮﻫﺮی &#= 65262; ﺫﺍﺗﻰ ﻳﮑﺴﺎﻥ &= #65193;ﺭﺍﻓﺮﺍﺩﺭﺍ ﻧﻤﻰ ﺧﻮﺍﻫﺪ،= 5261; ﻓﺎﺻﻠﻪ ﺑﺮﺍﻯ &= #65259;ﻤﻴﺸﻪ ﺑﺎﻗﻰ ﺍﺳﺖ. ﺗﻌ= ﺎﻃﻒ ﻭﻫﻢ ﺩﻟﻰ ﺑﺎ ﺩ= ﻳﮕﺮﺍﻥ ﺑﻤﻌﻨﻰ ﺁﻥ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺳﺮﻭﺭ ﺁﻧﻬﺎ ﺳ&= #65198;ﻭﺭ ﻭﺷﺎﺩﻯ ﻣﻦ ﺍﺳ&= #65174; ﻭ ﻳﺎ ﻏﻢ ﻣﻦ . ﺩʋ= 97; ﺗﻌﺎﻃﻒ ﻭﺍﻗﻌﻰ ﺗﻔﺤّ= 5210; ﻭﺟﺪﺍﻧﻰ،ﺑﺎ = 5251;َسّ و ﺍﻧﺪﻣﺎﺝ ﺭﻭ&#= 65187;ﻰ ﻭﻭﺟﺪﺍﻧﻰ ﻫﻤ&#= 65198;ﺍهی ﻨﺪﺍﺭﺩ،ﺑﻠﮑA= 258; ﻫﻤﭽﻨﺎﻥ ﻓﺎﺻ&#= 65248;ﻪ ﻓﻨﻮﻣﻮﻟﻮﮊی = 5252;ﺤﻔﻮﻅ ﺍﺳﺖ، ﮐﻪ ﺑﻴﻦ &= #65195;ﺍﺗﻬﺎﻯ ﻣﻨﻔﺼﻞ ﻓﺎﺻﻠ&#= 65258; ﻣﺤﻔﻮﻅ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺣﺎﻟﺎﺗﻰ ﺍﺯ ﻭ&= #65165;گیرﻯ ﺩﺭ ﺳﺮﻭﺭ ﻭﻏﻢ = ﺩﺭ ﺍﻓﺮﺍﺩ ﻫﺴﺖ. ﻣ= ﺎﻧﻨﺪ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264;،ﮐﻪ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﭼﻮﻥ ﺣﺰﻥ ﻣﺎ ﺩﺭ ﻣﺤ= ﻴﻂ ﻣﺤﺰﻭﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﻭﻟﻰ ﺍﻳﻦ ﻭﺍﮔﻴﺮﻯ &= #65175;ﻌﺎﻃﻒ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ</span><s= pan dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻣﺮﻯ ﻣﻮ= ﻗﺖ ﻭ ﺗﺼﻨّﻌﻰ ﺍﺳ&#= 65174;. ﻣﺎﻧﻨﺪ ﻫﻴﭙﻨ&#= 65262;ﺗﻴﺰﻡ ﻭ ﺍﻧﺘﻘﺎﻝ ﺑﻴ&= #65252;ﺎﺭﻯ،ﮐﻪ ﺧﻮﺍﺏ ﻣﺼﻨﻮﻋ&#= 65264; ﻣﻴﺮﻭﺩ. ﻭ ﻳﺎ ﺷ= ;ﺄﻥ ﻣﻘﺎﻡ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺑﺒﺎﻟﺎﺗﺮ ﮐﻪ &= #65251;ﻮﻗﺘﻰ ﺍﺳﺖ. ﺩﺭ ﻭﺍﺻﻠ= ﺎﻥ ﺍﻟﻬی ﻨﻴﺰ ﺗﺄ&#= 1579;یرﻯ ﻧﺪﺍﺭﺩ. ﺑﻠﮑﻪ = ﺗﻨﻬﺎ ﻳﻚ ﺣﺎﻟﺖ ﺳﻠب&#= 1740; ﻮﻣﻨﻔﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺗﺄثیر ﻣﻘA= 166;ﻡ ﭘﺎﺋﻴﻦ ﺍﺳﺖ،= 4400;ﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑ&= #65252;ﺎ ﻣﻴﺮﺳﺪ، ﻭ ﻏﻴ&#= 65198; ﺍﺭﺍﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻣﺎﻧﻨﺪ ﺩﺧﺘﺮ&#= 65165;ﻥ ﺑﺎﻟﻎ ﮐﻪ ﺑﺎ ﺧ= ﻨﺪﻩ ﻫﺮﻳﻚ، ﻫﻤﮕﻰ &#= 65251;ﻨﻔﺠﺮ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻨﺪﻩ= ; ﻣﻴﺸﻮﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65268;ﻦ ﺁﻧﻬﺎ ﺗﻌﺎﻃﻒ &= #65261;ﺟﺪﺍﻧﻰ ﺣﻘﻴﻘﻰ ﻧﻴﺴﺖ. = ﺩﺭ ﺗﻌﺎﻃﻒ ﺣﻘﻴﻘ&#= 65264; ﺗﺼﻮﺭ ﻭﺟﺪﺍﻧ&#= 65264;،ﻭ ﺳﻤﺖ ﻭﺍﺗّﺠﺎ= 5257; ﻋﺎﻃﻔﻰ، به اʋ= 87;ﺴﺎﺳﺎﺕ ﺩﻳﮕﺮﺍﻥ ﻟﺎﺯ&#= 65249; ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﻫ= ﻢ ﺩﻝ ﻫﺴﺘﻨﺪ،ﻭ &#= 65165;ﻳﻦ ﻧﻤﻮﻧﻪ ﺁﺳﺎﻧ&#= 65264; ﺍﺯﻗﻬﻘﺮﺍﺋﻰ &#= 65207;ﺪﻥ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺩ&= #65197; ﻣﻘﺎﺑﻞ ﺗﻌﺎﻟ&#= 65264; ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ= ﺗﻠﺎﺵ ﻭ ﺻﺒﺮ ﻭﻓﮑﺮ ﻭ= ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒﻠﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ. ﺩﺭ ﻗﻬﻘﺮﺍ ﻫﻴ&= #64379; ﮐﺪﺍﻡ ﺍﺯ ﺁﻧﻬ&= #65166; ﻟﺎﺯﻡ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺷﺎﺑﺖ ﺷﺪﻩ،ﺩ= 5197; ﻣﻘﺎﻡ ﺍﻳﻦ ﺣﺎ&= #65247;ﺖ ﻧﻤﻴﺒﺎﺷﻨﺪ. ﻭ&= #65165;ﮔﺮ ﺑﺎﺷﺪ ﻣﻮﻗّﺘ= 5264; ﺍﺳﺖ. ﮐﻪ ﺑﺎ ﻣﺮ= ;ﺩﻡ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5169;ﺎﺯ ﺗﻨﻬﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﺩﺭ ﺗﻌﺎﻃﻒ ﻏﻴ&= #65198; ﺣﻘﻴﻘﻰ،ﺍﻳﻦ = 5261;ﺍﮔﻴﺮﻯ ﻭﺟﺪﺍﻧی ﻮﻫﻴ= 5204;ﺘﺮﻯ ﺟﻤﻌﻰ، ﺩﺭ ﺣﺎ&#= 65247;ﺎﺕ ﻭﺟﺪﺍﻧﻰ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ. ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ &= #64380;ﻴﺰﻯ ﺍﺯ ﻣﻮﺿﻮﻉ ﻣﺴ&= #65198;ﺕ ﺩﻳﮕﺮﺍن ﺪﺭﭘ= 5268;ﺶ ﺑﺎﺷﺪ. ﺁﻧﭽﻪ ﺭ= ﺍ که عوﺍﻃﻒ ﺟﻤʌ= 28;ﻰ ﻣﻴﺸﻨﺎﺳﻴﻢ،A= 259;ﻤﺎﻥ ﺍﻧﺘﺸﺎﺭ ﺑﻌﻀ&#= 65264; ﺣﺎﻟﺎﺕ ﻭﺟﺪﺍ&#= 65255;ﻰ،ﺑﻮﺳﻴﻠﻪ ﺍﻳﻦ ﻭﺍﮔﻴﺮﻯ &= #65165;ﺳﺖ. ﺗﻨﻬﺎ ﺍﻧﺠﺎﻡ &= #65153;ﻧﻬﺎ ﮐﺎﻓﻰ ﺍﺳﺖ،ﮐ= 5258; ﺭﻭﺡ ﺗﺠﺎﻭﺏ ﻭ = ﻫﻤﺮﺍﻫﻰ ﺑﻴﻦ ﺁﻧﻬﺎ ﺩﺳ&= #65174; ﺩﻫﺪ. ﻫﻴﺴﺘﺮﻯ = ﺟﻤﻌﻰ ﺩﺭ ﺍﻓﺮﺍﺩ ﻏﻴ&= #65198; ﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺁﻣﺎﺩﮔﻰ ﺳ&= #65198;ﻳﻊ ﻫﺒﻮﻁ ﻭ ﺳﻘﻮﻁ = ﺭﻭﺍﻧﻰ،ﺑﺴﺮA= 187;ﺪ ﻣﺘﻮﺳﻂ ﺟﻤﻌﻰ &= #65193;ﺭ ﻋﻘﻞ ﻭ ﻋﺎﻃﻔﻪ = ﻭ ﻣﻘﺎﻡ ﻭ ﺳﻄﺢ ﺟ= معی ﻤﻴﺮﺳﺪ. ﻣﺎﻧﻨ&= #65194; ﺣﺎﻟﺖ ﻣﺴﺨﺮﻩ &= #65169;ﺎﺯﻯ ﭘﺰﺷﮑﺎﻥ ﺑﺴﻴ&#= 65166;ﺭﻣؤﺩﺏ، ﮐﻪ ﭼﻮﻥ ﻭﻗﺘﻰ = ﻏﻴﺮ ﭘﺰﺷﻚ ﺩﺭ ﺑﻴﻦ = ﻧﻤﻰ ﺑﻴﻨﻨﺪ،ﺑﻬﺮA= 199;ﻩ ﮔﺮﻯ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ. ﻣﮕﺮ ﻏﻴﺮ ﭘﺰﺷ&= #64401;ﻰ ﺑﺎﺯ ﻭﺍﺭﺩ ﻣﺠ&= #65248;س ﺁﻧﺎﻥ ﮔﺮﺩﺩ. ﭘ= س ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ = ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﻌﺎﻃ&#= 65234; ﺣﻘﻴﻘﻰ ﻗﺮﺍﺭ &= #65255;ﺪﺍﺭﻳﻢ. ﺯﻳﺮﺍ ﺫﺍﺗﺎ ﺷ&= #65198;ﮐﺖ ﺩﺭ ﺍﻧﻔﻌﺎﻟﺎ&#= 65173; ﺁﻧﻬﺎ ﻧﺪﺍﺭﻳ&#= 65250;. ﺩﺭ ﻫﻤﺮﻧﮕﻰ ﺟ&= #65252;ﻌﻰ، ﺗﻌﺎﻃﻒ ﻧﺘﻴﺠ&#= 65258; ﺣﺎﻝ ﻭﺍﻗﻌﻰ ﻧ&= #65268;ﺴﺖ. ﻣﺎﻧﻨﺪ ﺗﻈﺎﻫ&#= 65198; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ،ﺑﺮﺍﻯ ﺍﺣﻮﺍﻝ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ= 5165;ﺳﺖ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﺎ= ﮐس ﺷﻠﺮ ﭘﺎ ﻓﺮﺍﺗ&= #65198; ﮔﺬﺍﺭﺩﻩ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺩ&#= 65197; ﺳﺮﻭﺭ ﻭ ﻏﻢ ﺩﻳ= ﮕﺮﺍﻥ ﺷﺮﮐﺖ ﮐﻨﻴﻢ،= 5169;ﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺑ&= #65166;ﻟﻔﻌﻞ ﻣﺘﺄثّر ﺩﺭ ﺳA= 198;ﻭﺭ ﻳﺎ ﻏﻢ ﺑﺎﺷﻴﻢ.= ﻭﻟﻰ ﺑﻄﻮﺭ ﻗﻄﻌﻰ ﻣ&= #65252;ﮑﻦ ﻧﻴﺴﺖ ﭼﻨﻴﻦ ﺑ&= #65166;ﺷﺪ. ﺯﻳﺮﺍ ﻫﺮﮐس ﺣ&#= 65166;ﻝ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭﻟﻰ ﭼﻮﻥ ﺗثبیت ﻧʌ= 08;ﺪه اﻧﺪ،ﺳﺮﺍﺯﻳʋ= 98;ﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺍ&#= 65197;ﻧﺪ. ﻣﮕﺮ ﻫﻤﭽﻨﺎﻥ &= #65193;ﺭ ﺍﺧﺘﻴﺎﺭ ﻭﺗﺴ&#= 65248;ﻴﻢ ﻭ ﺗﻘﻠﻴﺪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﻴﻢ. ﮐﻪ ﺗﺄ= ثیری ﻗﻬﻘﺮﺍﺋﻰ ﻧﻴ&#= 65204;ﺘﻨﺪ ﺑﺎﻟﺎﺗﺮﻫﺎ ﺍ&#= 65199; ﺣﺎﻝ ﭘﺎﺋﻴﻦ ﺗ&= #65198;ﻫﺎ ﺧﺒﺮ ﺩﺍﺭﻧﺪ. ﺯ= ﻳﺮﺍ ﻗﺒﻠﺎ ﺧﻮﺩ ﻧﻴ&= #65200; ﺁﻥ ﺍﺣﻮﺍﻝ ﺭﺍ = ﺩﻳﺪه اﻧﺪ. ﻭﻟﻰ ﺍﺯ ﺣ= ﺎﻝ ﺑﺎﻟﺎﺗﺮﻫﺎ ﻧ&#= 65252;ﻴﺘﻮﺍﻥ ﺑﺎ ﺗﻌﺎﺗﻄﻒ ﺑ&= #65166; ﺧﺒﺮ ﺷﺪ ﺯﻳﺮﺍ = ﻗﺒﻠﺎ ﺍﺯ ﺁﻧﻬﺎ ﺧﺒﺮ = ﻧﻴﺎﻓته اﻳﻢ. ﻭﻟﻰ ﺍﮔﺮ = ﺩﺭﺗﺴﻠﻴﻢ ﺳﻠﻮﮐﻰ ﺗﺎ ﻣﺮ&= #65187;له ﻓﻨﺎﻯ ﺍﻟﻬﻰ ﺑ&= #64345;ﺮﺩﺍﺯﻳﻢ،ﺍʌ= 51;ﮑﺎﻥ ﺗﻌﺎﻃﻒ ﺑﺘﺪﺭ&#= 65267;ﺞ ﺑﺎ ﺑﺎلاﺘﺮ ﻣ= 5268;ﺴّﺮ ﺍﺳﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺷﻠ= ﺮ ﻣﻴﮕﻮﻳﺪ،ﻓﺮA= 237; ﺯﻳﺎﺩﻯ ﺍﺳﺖ،= 5169;ﻴﻦ ﻭﺍﻗﻌﻪ ﺷﻌﻮﺭ &= #65169;ﺄﻟﻢ ﻭﺩﺭﺩ،ﺑﺎ ﺧﻮ= 5193; ﺩﺭﺩ. ﻭﻟﻰ ﻣﺸﺎ= ﺭﮐﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺟﺪﺍﻧﻰ ﻭʋ= 75;ﻌﺎﻃﻒ ﻭﻫﻤﺪﻟﻰ ﺣﻘﻴ&#= 65240;ﻰ ﭼﻮﻥ ﻭﻇﻴفه ا= 40; اﺳﺖ ﻭﻟﻰ ﻣﺤﺘ&#= 65262;ﻯ ﻫﻴﭻ ﺣﺎﻟﺖ ﻭﺟ&= #65194;ﺍﻧﻰ ﻧﻴﺴﺖ. ﻭﻫﻴﭻ ﺣ= ﺎﻟﺖ ﻣﺸﺎﺑﻬﻰ ﺍﺯ ﺩ&= #65197;ﺩ ﺍﻳﺠﺎﺩ ﻧﻤﻰ ﮐ&= #65256;ﺪ. ﻭ ﺑﺮﺍﻳﻢ ﻧﻴﺰ = ﺣﺘﻰ ﺗﮑﺮﺍﺭ ﻳﻚ ﺗﺠ&= #65198;ﺑﻪ ﺑﺎﻃﻨﻰ ﺷﺨﺼﻰ &= #65165;ﺯ ﺩﺭﺩ ﻧﻴﺴﺖ،ﮐ= 5258; ﻗﺒﻠﺎ ﺩﺍﺷته = 575;ﻡ. ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺑﺎﻟﺎﺗﺮ ﻳﺎﺩ &= #65153;ﻭﺭﻯ ﺣﺎﻝ ﮔﺬﺷﺘﻪ ﻫ&= #65204;ﺖ. ﻭ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟ= ﮑﺎﻥ ﺧﺒﺮ ﺍﺯ ﺣﺎﻝ ﺑ= ﺎﻟﺎﺗﺮﻭ ﺗﺠﺮﺑﻪ ﻧﺪﻳﺪ&#= 65257; ﺁﻥ ﻧﻴﺴﺖ. ﻣﮕﺮ= ﻗﻬﻘﺮﺍﻯ ﺣﺎﻝ ﺧﻮﺩﺷﺎﻥ. = ﺯﻳﺮﺍ ﺗثبیت ﺣﺎﻝ ﺩʋ= 97;ﻣﻘﺎﻡ ﺭﻭﺣی ﻨﺪﺍﺭﻧ= 5194;، ﻭﻟﻰ ﺗﻌﺎﻃﻒ ﻭ&= #65259;ﻢ ﺩﻟﻰ ﺁﻥ ﻫﺴﺖ. ﮐ= ;ﻪ ﺩﺭ ﺗﺠﺎﻭﺏ ﻧﻔ&= #1587;ﻭ ﭘﺎﺳﺦ ﺑﺘﻮﺍﻧ&#= 65194; ﺳﺮﻭﺭ ﻭﻏﻢ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺭ= ﻙ ﮐﻨﺪ. ﮐﻪ ﺍﻳﻦ ﺃ= ;ﻣﺮ ﺗﻨﻬﺎ ﺩﺭﮐﺎﻣ&#= 65248;ﺎن اﻟﻬﻰ ﺑﺘﻨﻬﺎ= 5163;ی ﻮﺟﻮﺩ ﺩﺍﺭﺩ ﮐ&= #65258; ﻫﻤﺮﺍﻩ ﺗﺬﮐّ= 5198; ﺍﺣﻮﺍﻝ ﺧﻮﺩﺷ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔ= ﺮ ﺑﺼﻮﺭﺕ ﻭﺍﮔﻴ&#= 65198;ﻯ ﺍﻳﻦ ﺗﻌﺎﻃﻒ ﺩ&= #65203;ﺖ ﺩﺍﺩ، ﻳﻚ ﻧﻮﻉ &= #65165;ﻧﺘﺸﺎﺭ ﻣﺮﺿﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﻇﺎﻫﺮﺍ ﻳﻚ ﺃ= ﻣﺮ ﻣﺼﻨﻮﻋﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻴﺴﺖ. ﺩﺭ ﻫﻴﺴ= ﺘﺮﻯ ﺟﻤﻌﻰ ﻣﻮﻗﺘﻰ &= #65261; ﻇﺎﻫﺮﻯ ﻧﻤﻰ ﺑ&= #65166;ﺷﺪ. ﻭﺩﺭ ﺳﺎﻟﻚ ﺩﺭ = ﮔﺮﻭﻩ ﺑﺮﺗﺮﻫﺎ،ﺍﻳA= 254; ﻭﺍﮔﻴﺮﻯ ﻣﻮﻗ&#= 65176;ﻰ ﻭﻇﺎﻫﺮﻯ ﺍﺳﺖ. = ﻟﺬﺍ ﺳﺎﻟﻚ ﺑﺎﻳﺪ ﻣ&= #65194;ﺍﻡ ﻣﺠﺎﻭﺭ ﭘﻴﺮ ﺧ&= #65262;ﺩ ﺑﺎﺷﺪ،ﮐﻪ ﺑﺘ= 579;بیت ﺣﺎﻟﻰ ﺑﺮﺳﺪ،= 5175;ﺎ ﺷﻬﻮﺩﻯ ﺭﺍ ﻧﻴ&= #65200; ﺑﻴﺎﺑﺪ ﭘس ﭘﻴ&#= 65198; ﻣﺴؤﻝ ﺗﺮﺑﻴﺖ &#= 65193;ﻳﮕﺮﺍﻥ،ﻳﺎ ﺑﺎﻳﺪ ﺑﻈﺎﻫﺮ &= #65165;ﺣﻮﺍﻝ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ &= #65191;ﻮﺩ ﻋﺒﺎﺩﺕ ﺑﭙﺮﺩ&#= 65165;ﺯﺩ،ﮐﻪ ﺑﺎﻋث ﺟﺬﺏ ﻭ ﻋ&= #65240;ﻴﺪﻩ ﭘﻴﺮﻭ ﮔﺮﺩﺩ. ﻭ= ﺩﺭ ﺗثبیت ﺣﺎﻝ ﻭʋ= 65;ﮔﻴﺮﻯ ﻧﺰﻭﻝ ﺑﺴﻄﺢ ﻋ&= #65252;ﻮﻣﻰ ﺁﻥ ﺍﺟﺘﻤﺎﻉ ﺍ&= #65203;ﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﻦ ﺍﻋﺘﺮﺍﺽ ﻫﺴﺖ&#= 1548;ﮐﻪ ﺑﺮﺍﻯ ﺍﺑﺮﺍﺯ &= #65175;ﻌﺎﻃﻒ،ﺑﺎﻳʋ= 94; ﻗﺒﻠﺎ ﻫﻤﺎﻥ ﺍ&= #65187;ﻮﺍﻝ ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷ&= #65256;ﺪ ﭘس ﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ ﺗﻌﺎﻃﻒ ﻭﻫﻢ ﺩ&= #65247;ﻰ ﺣﻘﻴﻘﻰ ﺭﺍ ﺩﺍ&= #65197;ﺩ. ﻭ ﺩﺭ ﺩﻳﮕﺮﺍﻥ = ﺃﻣﺮﻯ ﺗﻈﺎﻫﺮی ﻮﻣﻮ= 5239;ّﺘﻰ ﺍﺳﺖ. ﺷﻠﺮ ﺑﻤﻌ= ﺘﺮﺽ ﺧﻮﺩ ﭘﺎﺳﺦ ﻣﻴ&= #65194;ﻫﺪ،ﮐﺴﻰ ﮐﻪ ﺟﺰﻉ ﻭ ﺗﺮس مرگ ﻗﺒﻞ ﺍﺯ ﻣ= 5198;ﮒ ﺭﺍﺩﺭﻙ ﻧﮑﺮﺩ&#= 65257; ﺑﺎﺷﺪ، ﻧﻤﻴﺘ= 5262;ﺍﻧﺪ ﺍﻳﻦ ﺣﺎﻟﺖ ﺭﺍ = ﻧﻴﺰ ﺗﺼﻮﺭ ﮐﻨﺪ،ﻭ &#= 65175;ﻌﺎﻃﻒ ﻭﺟﺪﺍﻧﻰ ﻧﻤﺎ&#= 65267;ﺪ. ﻭﻟﻰ ﺑﺎﺯ ﺗﺼﻮ&= #65197; ﺧﻮﺩﺵ ﺍﺯ ﻣﺮﮒ = ﺭﺍ ﺩﺍﺭﺩ،ﻭﻧﻪ ﺍ= 5199; ﺧﻮﺩ ﻣﺮﮒ. ﻭﮐﺎ= ﻣﻠﺎن اﻟﻬﻰ ﻣﺮﮒ ﻗﺒ&#= 1604; اﺯ ﻣﺮﮒ ﺭﺍ ﺩﻳ&= #65194;ه اﻧﺪ،ﮔﺮ ﻫم اʋ= 99; ﻣﻘﺎم ﻮﺣﺎﻝ ﺧﻮﺩﺵ ﻫ&= #65252;ﺪﺭﺩﻯ ﮐﻨﺪ ، ﺑﺂﺳﺎﻧ&#= 65264; ﺗﻌﺎﻃﻒ ﺩﺍﺭﺩ. = ﺯﻳﺮﺍ ﻣﻴّﺖ ﺩﺭﺩ ﻣﺮ&#= 64402; ﺧﻮﺩﺭﺍ ﻣﻴﮑﺸ&#= 65194; ﻭﻟﻰ ﺩﻳﮕﺮﺍﻥ &= #65255;ﺎﻇﺮ ﻣﺮﮒ ﺧﻮﺩﺷﺎﻥ &= #65197;ﺍ،ﺗﺼﻮﺭ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﺮ&= #64402; ﻣﻴﮑﻨﻨﺪ ﻭﻧﻪ &= #65187;ﺎﻝ ﻣﺮﺩﻩ. ﺍﻟﺒﺘﻪ = ﻣﺮﮒ ﻭﺿﻊ ﺧﺎﺻﻰ ﺭﺍ = ﺩﺍﺭﺩ،ﻭ ﺩﻭﺑﺎﺭﻩ ﺗﮑﺮ&#= 65165;ﺭ ﻧﻤﻴﺸﻮﺩ. ﻣﮕﺮ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﮐﺎﻣﻠﺎʌ= 53; ﻋﺒﻮﺭ ﮐﺮﺩﻩ ﺍﺯ ﻣﺮﮒ = ﺍﺭﺍﺩﻯ، ﻭﻳﺎ ﺭؤﻳﺎﺋﻰ= 548;ﺁﻧﻬﻢ ﺩﺭ ﻭﺍﻗﻊ ﺗﻨﻬ&= #65166; ﻣﺮﮒ ﺍﺯ ﻳﻚ ﻣﻘ= ﺎﻡ ﻣﻴﺒﺎﺷﺪ،ﺑﺮA= 165;ﻯ ﺭﻓﺘﻦ ﺑﻤﻘﺎﻡ &= #65193;ﻳﮕﺮ ﺍﻣﺎ ﺣﺎﻟﺎﺕ ﻭ&= #65183;ﺪﺍﻧﻰ ﺩﻳﮕﺮﺍن ﺮﺍ ﺑ&#= 65166;ﻳﺪ ﺩﻳﺪﻩ ﺑﺎﺷﻴﻢ. = ﻭ ﺍﻟّﺎ ﺗﺼﻮﺭﺍ= 5173; ﻏﻠﻂ ﺧﻮﺍﻫﻴﻢ &= #65193;ﺍﺷﺖ ﮐﻪ ﺑﺎﺯ ﻫﻢ ﻇﺎ= ﻫﺮﺍ ﻫﻤﺪﺭﺩﻯ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﻧﻪ ﺍﻳﻨﮑ= ﻪ ﻋﻴﻦ ﺩﺭﺩ ﺩﺭ ﻣ= ﺎ ﭘﻴﺪﺍ ﺷﻮﺩ. ﻳﻌ= ﻨﻰ ﺑﺰﻋﻢ ﺷﻠﺮ،ﻧ= 5262;ﻋﻰ ﺍﺯ ﺣﺪس ﻭﺟﺪﺍ&#= 65255;ﻰ ﻭ ﺑﺮﺣﺴﺐ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩﻣﺎ&#= 65253; ﺗﺼﻮﺭ ﺣﺎﻝ ﺁﻧ&= #65260;ﺎ ﺭﺍ ﺩﺍﺭﻳﻢ. ﺁﻧ= ﮕﺎﻩ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺣ&#= 65166;ﻝ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65194;ﺍﻧﻴﻢ،ﮐﻪ ﭘﻴﺮ ﺍﺯ ﺣﺎﻝ ﺳ= ﺎﻟﻚ ﻣﻴﺪﺍﻧﺪ ﻭ ﻟﺎ&= #65199;ﻡ ﻧﻴﺴﺖ ﮐﻪ ﺣﺘﻰ = ﺧﻮﺩﻣﺎ ﻫﻤﺎﻥ ﺣﺎﻝ ﻋﻴ&= #65256;ﺎ ﺩﻳﺪﻩ ﺑﺎﺷﻴﻢ. = ﺍﻣﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺗﺠﺮﺑﻪ ﻗﺒﻠﻰ &= #65153;ﻧﺮﺍ ﺩﺍﺭﻧﺪ،ﻭ ﺩﺭ= 5241; ﺣﺎﻝ ﺩﺭﺳﺘﻰ ﺍ&= #65199; ﺩﺭﺩﻣﻨﺪﺍﻥ ﺩ&#= 65165;ﺭﻧﺪ. ﺍﻧﺴﺎﻥ ﺳﺎﻟﻢ &= #65261; ﮐﺎﻣﻞ ﻋﺎﺟﺰ ﺍ&= #65203;ﺖ،ﮐﻪ ﻣﺸﺎﻋﺮ ﻟﺬﺕ ﺣ&= #65204;ّﻰ ﭘﺴﺘﺮﺍ ﻫﻤﺪﺭ&#= 65193;ﻯ ﮐﻨﺪ. ﺗﺎ ﮐﻤﮑﻰ= ﺑﻠﺬﺕ ﺷﺨﺺ ﻣﻨﺤﺮﻑ ﻧ&= #64401;ﺮﺩﻩ ﺑﺎﺷﺪ ﻭﻟﻰ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺩﺭﻙ ﮐﻨﺪ ﺯﻳﺮ&= #65165; ﺍﺯ ﺁﻥﺣﺎﻝ ﻣﺘ&= #65256;ﻔّﺮ ﺍﺳﺖ. ﻭ ﺣﺘﻰ ﺍﺑ= ;ﺮﺍﺯ ﻫﻢ ﺩﻟﻰ ﺑﺮﺍﻳ&= #65206; ﻟﺬﺗﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ ﻭ ﻧﻴﺰ ﻧﻤ= ﻴﺘﻮﺍﻧﺪ،ﺍﺯ ﺭﻧﺞ ﺩﻳﮕﺮﺍﻥ &= #65255;ﻴﺰ ﻟﺬﺕ ﺑﺒﺮﺩ. ﺣﺎ= ﻝ ﮐﻪ ﻟﺬﺕ ﺍﻣﻮﺭ = ﭘﺴﺖ ﻟﺬﺗﻰ ﻧﻤﻰ ﺑﺮ&= #65193;،ﻭﻟﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺩﺭ &= #65165;ﻣﻮﺭ ﻋﺎﺩﻯ ﺣﻴﺎﺗﻰ &= #65251;ﺸﺎﺭﮐﺖ ﮐﻨﺪ ﺯﻳﺮﺍ ﻣﻮ&= #65215;ﻮع های ﻗﺎﺑﻞ ﻣﺸA= 166;ﺭﮐﺖ ﻫﺴﺘﻨﺪ ﻭ ﺟﺰﺋ&= #65264; ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺷ&= #65156;ﻥ ﻣﻘﺎﻡ ﻣﻴﺒﺎﺷ&#= 65194; ﭼﻮﻥ ﮐﺮﺍﻣﺎﺕ &= #65251;ﻘﺪﻣﻪ ﺗﮑﺎﻣﻞ ﻣﻘﺒﻮ&#= 1604; الهی اﺳﺖ. ﺩﺭʌ= 51;ﺸﺎﻋﺮ ﻣﻨﻔی ﻨﻴﺰ،ﺍA= 199; ﻣﺤﻞ ﺭﺣﻤﺖ ﻭﺗ&= #65198;ﺣّﻢ ﺍﺳﺖ ﮐﻪ ﺗﻈﺎﻫ&= #65198; ﻫﻤﺪﺭﺩﻯ ﻣﻴﮑ&#= 65256;ﻨﺪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺩﺭﻙ ﺁA= 255;ﺮﺍ ﺩﺍﺭﻧﺪ ﻭ ﺑﺮﺍ&= #65263; ﻫﻤﺪﺭﺩﻯ ﺑﺪﺍ&#= 65253; ﺗﻈﺎﻫﺮ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻣثلا ﻣﺮﮒ ﺳﺎA= 247;ﻚ ﺭﺍ ﺭﺣﻤﺖ ﻣﻴﺪ&= #65165;ﻧﻨﺪ ﻭﻟﻰ ﺑﺮﺍﻯ ﻣﺮ&= #64402; ﻋﻮﺍﻡ ﺍﻇﻬﺎﺭ &= #65175;ﺄﻟّﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﻟﺬ&= #65165; ﺗﻤﺎﻡ ﻣﺸﺎﻋﺮ &= #65193;ﺭﺩﻧﺎﻙ ﺭﺍ ﺭﺣﻤﺖ ﻣﻴﺪ&= #65165;ﻧﺪ ﻭ ﺑﺪﺍﻥ ﻧﻴﺰ ﺗ= ﻈﺎﻫﺮ ﻫﻤﺪﺭﺩﻯ ﻣﻴﮑ&#= 65256;ﺪ ﻭ ﻣﺸﺎﻋﺮ ﻭﺍﺣ&= #65262;ﺍﻝ ﻟﺬﺕ ﺁﻭﺭ ﺭﺍ ﻗ= ﺒﻠﺎ ﺗﺮﻙ ﻧﻤﻮﺩﻩ ﻭ = ﺍﺯ ﺁﻧﻬﺎ ﻧﻔﺮﺕ ﺩ&= #65165;ﺭﺩ ﻭ ﺑﺪﺍﻥ ﺗﻈﺎﻫ&= #65198; ﻧﻤﻴﻨﻤﺎﻳﺪ. ﻣ&= #64405;ﺮ ﺑﻨﺪﺭﺕ ﺩﺭ ﺷﺮ&= #65165;ﻳﻄﻰ ﮐﻪ ﺗﻈﺎﻫﺮ ﺭﺍ = ﻟﺎﺯﻡ ﻣﻴﺪﺍﻧﺪ ﻭﻧﻪ &= #65165;ﺯ ﻣﺤﻞ ﺷﺄﻥ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ،ﮐﻪ ﻓﻮ= 5197;ﺍ ﺗﺮﻙ ﺁثاﺭ ﺁﻥ &#= 65251;ﻴﺸﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺴﻴﺤﻴﺎﻥ ﺩﺭ ﻫﻤﻪ ﺯﻣﺎﻧ&= #65260;ﺎ،ﺗﻮﺍﻧﺴته اﻧﺪ ﺭﻧﺞ ﻣﺴﻴ&#= 1581; ﺮﺍ ﺩﺭﺑﺎﻍ ﮔﺸ&= #65176;ﻴﻤﺎنی ﺮﺍ ﺩﺭﻳﺎﺑﻨﺪ. = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺁﻧﻬﺎ،= 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺣﺎﻝ ﻣﺴﻴﺢ ﺭﺍ = ﺩﺭﻳﺎﺑﻨﺪ ﻭﻟﻰ ﻋﻮﺍﻡ ﺩﺭ = ﺗﺨﻴّﻠﺎﺕ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩﺷﺎﻥ ﻫﺴﺘﻨﺪ . ﺑﺮﺍﻯ= ﺁﻧﻬﺎ ﻣﺴﻴﺢ ﻧﻤﻮﻧﻪ &= #65197;ﻧﺞ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﺍﻣﺎ ﻣﺮﮒ ﺩﺭ ﻫﺮ ﻣﺮ= ﺣﻠﻪ ﺗﺎﺭﻳﺨﻰ، ﺩﺭ &#= 65187;ﺪﻭﺩ ﻫﻤﺎﻥ ﻣﺮﺣﻠﻪ &= #65193;ﺭﻙ ﻣﻴﺸﻮﺩ ﺑﺸﺮ ﺩ&= #65197; ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍ&= #65199; ﻳﮑﺪﻳﮕﺮ ﻣﻨﻌ&#= 65200;ﻝ ﺷﺪﻩ، ﭼﻮﻥ ﺷﺄ&#= 65253; ﻣﻘﺎﻡ ﺩﺭ ﻫﺮ ﻣ= ﺮﺣﻠﻪ ﺗﺎﺭﻳﺨﻰ ﻓﺮﻕ &= #65251;ﻴﮑﻨﺪ. ﻭ ﻣﻘﺎﻡ ﺗﮑﺎﻣ&= #65248;ﻰ ﻧﻮﻋﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﻧﻴﺰ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺯﻣﺎﻥ ﻧﻴﺰ ﻣﻄ&= #65198;ﺡ ﺍﺳﺖ. ﺩﺭ ﺗﮑﺎﻣ= ﻞ ﻃﺒﻴﻌﻰ ﺑﺎﻟﺄ&#= 65191;ﺮﻩ ﻫﺮﮐس ﻣﺮﺣﻠﻪ &#= 65175;ﺎﺭﻳﺨﻰ ﺧﻮﺩﺭﺍ ﺗﺼﻮﺭ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭﺣﺘﻰ ﺩﻭﻧﺴﻞ &= #65251;ثل ﻫﻢ ﺗﺼﻮﺭﻯ ﺍﺯ = ﺍﻣﻮﺭ ﻧﺪﺍﺭﻧﺪ. ﺍﮔﺮ = ﺗﻌﺎﻃﻒ ﻭﻫﻤﺪﺭﺩﻯ ﻧﺒ&#= 65262;ﺩ،ﻭﺻﻮﻝ ﺑﺤﺪّ ﻣﺘﻮﺳﻂ &#= 65183;ﻤﻌﻰ ﻣﻤﮑﻦ ﻧﻤﻴﺸﺪ. = ﻭﺑﺘﮑﺎﻣﻞ ﻓﺮﺩﻯ ﻧﻤﻴﺮﺳ&#= 65268;ﺪﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﺍ&= #65251;ﮑﺎﻥ ﺍﻧﺘﻘﺎﻝ ﺍﻣﺎ&#= 65255;ﺖ ﺍﻟﻬﻰ ﺑﻴﻚ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ،ﺍﺯ ﻣﺮ= 5165;ﺗﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻬﻮﺩﻯ ﺑﺪʌ= 67;ﮕﺮﺍﻥ. ﺑﻌﻨﻮﺍﻥ ﻭﺳﻴ&#= 65248;ﻪ ﺭﺳﻴﺪﻥ ﺑﻬﻤﺎ&#= 65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﺳﺎﻟﮑ= ﺎﻥ ﻣﻴﺴّﺮ ﻧﻤﻴﺸ= 5194;. ﻭﺑﺮﺍﻯ ﻫﻤﻴﻦ &= #65165;ﺳﺖ ﮐﻪ ﻫﻤﻴﺸﻪ ﺃﻧ&= #65170;ﻴﺎﻯ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253; ﺑﺮﺍﻯ ﺍﻧﺘﻘﺎ&#= 65245; ﺍﻣﺎﻧﺎﺕ ﺍﻟﻬ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ خود = 5247;ﺎﺯﻡ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﺴ&= #65166;ﻟﮑﺎﻥ ﺧﻮیش ﺩﺭ ﺗﻤﺎ= 587; ﻭﻫﻤﺪﺭﺩﻯ ﺑﺎ&#= 65207;ﻨﺪ. ﺍﻣﺎ ﺍﻳﻦ ﺣﺪّ &= #65251;ﺘﻮﺳّﻂ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ،ﻭﻣﺠʋ= 66;ﻣﻊ ﻣﺨﺘﻠﻒ،ﻭ ﻓﺼ= 5262;ﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻉ ﺑﺸﺮﻯ A= 251;ﺘﻔﺎﻭﺕ ﻓﺮﻕ ﺩﺍﺭﻧﺪ ﺑ&= #65166; ﺍﻳﻦ ﻭﺍﻗﻊ ﮐﻪ = ﻓﺼﻞ ﻧﻮﻋﻰ ﮔﺮﻭﻫﻰ &= #65175;ﻘﺮﻳﺒﺎ ﻣﺸﺎﺑﻪ ﻭ ﺑﻬﻢ = ﻧﺰﺩﻳﻚ ﺗﺮ،ﺩﺭ ﺻﻔﺎﺕ &#= 65175;ﮑﺎﻣﻠﻰ ﻫﺴﺘﻨﺪ. ﻭ ﺍﻟّ&= #65166; ﻫﺮ ﻓﺮﺩﻯ ﺩﺭ ﻫ= ﺴﺘﻰ ﺑﺮﺍی ﺨﻮﺩﺵ ﺩ&#= 65197;ﻣﻘﺎﻡ ﻣﻨﺤﺼﺮﺑﺨﻮﺩ= 5205; ﻣﻴﺒﺎﺷﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻴ= ﮕﻮﻳﻨﺪ ﺗﻌﺎﻃﻒ ﻭﻫﻢ ﺩ&= #65247;ﻰ ﻧﻴﺰ،ﺗﻤﺮﮐﺰ = 5195;ﺍﺗﻰ ﻭﺭﻭﺣی ﻮﺧﻮﺩ &#= 65251;ﺤﻮﺭﻯ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻣﻴ= ﺒﺮﺩ ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ = ﻋﺎﻃﻔﻪ ﺍﻟﻬﻰ، ﭼﻨﻴﻦ &#= 65191;ﺎﺻﻴّﺘﻰ ﻫﺴﺖ. ﻭ ﻏﻴﺮ ﺳﺎ= ;ﻟﮑﺎﻥ ﺗﻌﺎﻃﻒ ﻣﺼﻠﺤ&#= 65176;ﻰ ﺑﺮﺍﻯ ﺩﻓﻊ ﺿﺮ&= #65197; ﻳﺎ ﮐﺴﺐ ﻣﻨﻔﻌ&= #65176;ﻰ ﺩﺭ ﺭﻭﺍﺑﻂ ﺑﺎ = ﺍﻓﺮﺍﺩ ﺩﺍﺭﻧﺪ. ﭘس ﺩﺭ&= #65261;ﻍ ﮔﻮﺋﻰ ﺩﺍﺭﻧﺪ&#= 1548;که ﺨﻠﺎف ﺁﻧﭽﻪ ﻓ&#= 64401;ﺮ ﻣﻴﮑﻨﻨﺪ ﺑﺮ ﺯ&= #65169;ﺎﻥ ﻳﺎ ﺑﺘﻦ ﺭﻓﺘﺎ&= #65197;ﻯ ﺩﺍﺭﻧﺪ. ﭘس ﺩﺭ&= #65187;ﺎﻝ ﺗﻘﻮﻳﺖ ﺧﻮﺩﻣ&#= 65188;ﻮﺭﻯ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ. = ﻟﺬﺍ ﺩﻭﺭﺗﺮ ﺍﺯ ﺧﺪ&= #65165; ﻭ ﺣﻘﻴﻘﺖ ﻭﮐﻤ&= #65166;ﻝ ﮔﺮﺩﻳﺪه اﻧﺪ. &#= 65261;ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﺑﻴﺸﺘﺮﻯ ﭘﻴﺶ &= #65251;ﻴﺮﻭﻧﺪ. ﺩﺭ ﺗﻤﺮﮐﺰ ﺫﺍ&= #65175;ﻰ ﺳﺎﻟﮑﺎﻥ ﻭ ﺧﻠ&= #65166;ﻑ ﮐﺎﺭﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ،ﺩﺭ ﺗﻌﺎﻃﻒ ﮐﺎﺫﺏ &= #65261; ﺭﻳﺎﮐﺎﺭﺍﻧﻪ &#= 65191;ﻮﺩ،ﻋﻤﻠﺎ ﺑﻘﺼﺪ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﻳﺶ ﺗﺮﻙ ﺩﻧ&= #65268;ﺎﻯ ﺧﺎﺭﺝ ﺧﻮﺩﺭﺍ&#= 1548;ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻫ&#= 65264; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻳ&= #65228;ﻨﻰ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﻌ&= #65240;ﻠﻬﺎﻯ ﺍﻟﻬﻰ،ﻭﮐﻤﮑA= 260;ﺎﻯ ﻟﺪﻧّﻰ ﺍﻟﻬﺎ= 5251;ﻰ. ﻭ ﺍﻟّﺎ ﺩﺭﻭﻥ &= #64404;ﺮﺍﺋﻰ ﺩﺍﺋﻢ ﮐﺎﺭ ﺑﻴ&= #65252;ﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺍﺳﺖ. ﺗ= ﻌﺼّﺐ ﮔﺮﻭﻫﻰ ﻭ ﺍﻳﺪ&= #65163;ﻮﻟﻮﮊﻳﮑﻰ ﻭ ﺳﻴﺎﺳﻰ،ﮐﻪ &#= 65203;ﺮﺍﺳﺮ ﻣﺼﻠﺤﺖ ﺑﻴﻨﻰ &= #65255;ﻔﻊ ﺧﻮﺩ،ﻭ ﺑﻀﺮﺭ &#= 65193;ﻳﮕﺮﺍﻥ ﻭ ﺑﻀﺮﺭ ﺣﻘﻴﻘ&= #65174; ﻭﺟﻮﺩ ﺧﻮﻳﺶ ﻫ&= #65204;ﺘﻨﺪ،ﺳﺮﺍﺳʋ= 98; ﺑﺮﺧﻠﺎﻑ ﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺡ ﻓﺮﺩﻯ،ﻭ &#= 65193;ﺭ ﻧﺘﻴﺠﻪ ﺑﺎﻋث &#= 65227;ﻘﺐ ﺭﻭﻯ ﺗﮑﺎﻣﻞ ﺟ&= #65252;ﻌﻰ ﻭ ﻧﮋﺍﺩﻯ ﺁﻧﻬ&= #65166; ﺍﺳﺖ . ﺍﮔﺮ ﺁﻧﺎ= ;ﻥ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨ&#= 65194;،ﮐﻪ ﺟﺎﻣﻌﻪ ﻭﺟﻮﺩ&#= 65263; ﺯﻧﺪﻩ ﺩﺍﺭﺩ ﻭ = ﺗﮑﺎﻣﻞ ﻣﻴﻨﻤﺎﻳﺪ،ﺩA= 197; ﺣﺎﻟﻴﮑﻪ ﺟﺎﻣ&#= 65228;ﻪ ﺟﺰ ﺍﻧﺒﻮﻫﻰ ﺍ&= #65199; ﺍﻓﺮﺍﺩ ﻧﻴﺴﺖ&#= 1548;ﻭ ﺍﻣﺮﻯ ﺍﻧﺘﺰﺍ&#= 65227;ﻰ ﺩﺭ ﺗﺼﻮﺭ ﺍﻧﺴ&= #65166;ﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ &= #65261; ﺍﻧﻄﻮﺍ ﻭ ﺍﻧﺘ&= #65262;ﻳﺸﻦ، ﻭ ﺩﺭ ﺧﻮﺩ(ﺗﺎ)ﺷ= ;ﺪﻥ ﻭ ﺧﻤﻴﺪﻩ ﻭﮐﻮ&= #64380;ﻚ ﺷﺪﻥ ﻇﺎﻫﺮﻯ،= 5169;ﺨﺼﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ، ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65166;ﻝ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65193;ﺭ ﻣﻘﺎﻡ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ. ﮔﺮﭼﻪ ﺑﺮﺗﺮ ﺍ&= #65199; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺷ&= #65260;ﻮﺩﻯ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﻓﺮﺍﻭﺍﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﻧﺎﻣﺤﺪﻭﺩ ﺩﺍ&#= 65197;ﻧﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺁﻳﻨ&= #65194;ﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65199; ﺑﻬﺘﺮ ﺧﻮﺩ، ﺫ&#= 65191;ﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65235;ﺮﺍﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻫ= ﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ ﺑﻌ&#= 65194;،ﺑﺎ ﻓﺼﻮﻝ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺭﺟﻌﺖ ﻧﻤﺎﻳﻨ&#= 65194; ﺗﺎ ﺑﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺑﺎﺷ&#= 65256;ﺪ، ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺑ&= #65260;ﺘﺮ ﺁﻥ ﺯﻣﺎﻥ ﺧﻮﺩ&= #65197;ﺍ،ﺍﮐﻨﻮﻥ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ. = ﺗﺎ ﺷﺎﻳﺪ ﺑﺎ ﻭﻟﺎ&= #65267;ﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﺩﺭ</span><span lang=3DFA style=3D'mso-bidi-language:FA'>²= 1;۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﮐ= 5258; ﺳﻮﺳﻴﺎﻧس ﺯﺭ= 5193;ﺷﺖ ﻭ ﻗﺎﺋﻢ ﺁﻝ ﻣﺤ= ﻤﺪ، ﺑﺘﻮﺍﻧﻨﺪ ﺑﻨ&#= 65262;ﺭ ﺭﺣﻤﺎﻥ ﻭﺣﺘﻰ &= #65169;ﻌﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﺑﺎ ﻫ= ;ﺪﺍﻳﺖ ﻫﺮ ﮐﺎﻣﻞ ﻣﻬﺪ&= #65261;ﻯ ﻧﻮﻉ</span><span dir=3DLTR></span><span lang=3DFA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻓﻮﻕ ᥴ= 9;ﺸﺮﻯ،ﻭ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠﻖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺭﻭﺡ ﺩﺭ ﺳﺎﻳﻪ = ﻋﺮﺵ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﻣﻮﺟﻮﺩA= 267;ّﺖ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #64380;ﻬﺎﺭ ﺑُﻌﺪﻯ ﺩﺍﺭﻧ= 5194;. ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺗﺼﻮﺭ ﭼﻨﺎﻥ ﻭ&= #65183;ﻮﺩ ﻭﺍﺣﻮﺍﻝ ﻭﺍﻋ&#= 65252;ﺎﻝ ﺁﻧﺎﻥ ﺭﺍ ﺑﻨﻤ&= #65166;ﺋﻴﻢ. ﮐﻪ ﺑﻘﻄﻌﺎ ﺑﺎ = ﺗﮑﺎﻣﻠﺎﺕ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺴﻴﺎﺭ &= #65175;ﻔﺎﻭﺕ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻫ= ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻧﻮﻉ ﺑ&= #65208;ﺮ ﻋﻘﻞ ﻭﺍﻣﮑﺎﻧ&#= 65166;ﺕ ﺣﻴﺎﺗﻰ ﺩﺭ ﺟﺴ&= #65250; ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﻳﺎ = ﺑﻌﺪ ﭼﻬﺎﺭﻡ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺧﻰ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﺩ&= #65197; ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺷ&= #65248;ﺮ،ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻭ ﺩﺭ ﺑﺎ= ﺭﻩ ﺗﻌﺎﻃﻒ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ آنها ﺭﺍ ﺍﺯ ﺍA= 261;ﻫﺎﻡ ﻋﻘﻞ ﺑﺸﺮﻯ ﺩﺍ&= #65255;ﺴته اﻧﺪ. ﮐﻪ ﺩﺭ ﺯﻧ= ﺪﮔﻰ ﺭﻭﺍﻧﻰ ﻫﻤﻪ ﺍ&= #65267;ﻦ ﺍﻭﻫﺎﻡ ﻫﺴﺖ. ﺍ= ﻟﺒﺘﻪ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺭﺍ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194;. ﻭﻟﻰ ﺑﺎﺯ ﺩﻭﮔ&= #65262;ﻧﻪ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻫﺴﺖ. ﻳﮑﻰ ﺍﺯ ﻣ= ;ﺤﻞ ﺁﮔﺎﻫﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻗﺒﻠﻰ،ﻭ ﻳﮑﻰ &#= 65193;ﺭ ﺑﺮﺧﻰ ﮐﻪ ﺗﻈﺎ&= #65259;ﺮ ﺍﺣﻮﺍﻝ ﺍﻧﺴﺎ&#= 65255;ﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺩﺍﺭﻧﺪ،ﮐ= 5258; ﺧﻮﺩ ﺷﻨﻴﺪﻩ ﻭ&= #65247;ﻰ ﻧﺪﻳﺪه اﻧﺪ. ﭼ&#= 65258; ﺭﺳﺪ که ﻨﭽﺸﻴ= 5194;ه باشند. ﻭﺍﺣﻴᥴ= 6;ﻧﺎ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﺍﻳﻦ ﺣﺎﻝ ﺭﺍ د&= #1585; نظر ﺩﺍﺭﻧﺪ. ﮐ= 5258; ﺑﮑﻠﻰ ﺑﺎ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻨﻰآﮔﺎﻫﺎA= 253; ﮐﻪ ﭘﻴﺶ ﺧﻮﺩ ﻣ= ﺪﺍﻡ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻧ&= #65204;ﺎﻧﻰ ﻣﻴﮕﻮﻳﻨﺪ فر= 02; دارند . ﮐﻪ ﺁﮔA= 166;ﻫﺎﻥ ﺗﻨﻬﺎ ﭼﻨﻴﻦ ﺍ&= #65187;ﻮﺍﻟﻰ ﺭﺍ ﻭﺍﻗﻌﻰ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﻧﻪ ﻓﻘﻂ ﺗﮑﺎ= ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﺨﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ،ﮐﻪ ﺣﺘ= 5264; ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺭﻭﺡ ﭘس ﺍﺯ ﻣﺮ&= #64402;،ﻭﺣﺘﻰ ﺩﺭ ﻋﻘﻞ ﻭ ﺍﺧﻠ= ﺎﻕ،ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ = ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ ﺩﺍﺭﻧ&#= 65194;. ﺍﻟﺒته ﻤﺎ ﻫﻤ= 4405;ﻰ ﻋﻮﺍﻃﻔﻰ ﺭﺍ ﺩ&= #65197; ﺩﻝ ﻭﺭﻭﺍﻥ ﻭﻓ&= #64401;ﺮ ﺧﻮﺩ ﺩﺍﺭﻳﻢ ﺍ&= #65231;ﻠب ﭙﻴﮕﻴﺮﻯ ﺁﻥ ﻣ&= #65268;ﮑﻨﻴﻢ، ﮐﻪ ﺑﻤﻨبع ﻋﻮ= 5165;ﻃﻒ بیشتر ﺑﺮﺳﻴﻢ= ;. ﮐﻪ ﺍﻳﻦ ﻣﻨﺒﻊ ﺍﻟ&= #65260;ﺎﻡ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﮐﺎﻣﻠﺎﻥ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺷﺸﮕﺎﻧ&#= 65258; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻳﺎ= ﻧﺘﻴﺠﻪ ﻣﺤﺮﮐﻬﺎﻯ ﺧﺎ&#= 65197;ﺟﻰﺑﺮﺍﻯﻏﻴʋ= 98;ﺳﺎﻟﮑﺎﻥ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻟ= ﺒﺘﻪ ﺍﮔﺮ ﻋﻮﺍﻃﻒ ﻧ&= #65166; ﺷﻨﺎﺧﺘﻪ ﺭﺍ ﺑ&= #65268;ﺎﺑﻴﻢ،ﺍﺯ ﻧﻮﻉ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ᥷= 1;ﺎﺹ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺭ= ﻗﻴقه اﻯ ﺍﺯ ﺍﺣﻮﺍﻝ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻣﺎ ﺷﻨﺎﺧﺖ ﻣ&= #65166; ﺍﺯ ﺍﺣﺴﺎس ﻣﺸ&#= 64401;ﻠﺎﺕ ﺩﻳﮕﺮﻯ،ﮐﻪ ﺷ= 5256;ﺎﺧﺘﻰ ﻋﺎﻃﻔﻰ ﻭ ﺣﻘﻴ&= #65240;ﻰ ﻧﺒﺎﺷﺪ. ﺑﺎﺯﺗ&= #65166;ﺏ ﻭ ﺍﻧﻌﮑﺎس ﭼﻨ&#= 65166;ﻥ ﺍﺣﺴﺎس ﺭﺳﻴﺪ= 5257; ﺑﻤﺎ ﺩﺭ ﺧﻮﺩﻣ&= #65166;ﻥ ﻣﻴﺒﺎﺷﺪ ﺑﮕﻔ&#= 65176;ﻪ ﺍﺩﻭﺍﺭﺩ ﻫﺎﺭ&#= 65175;ﻤﺎﻥ،ﺍﻳﻦ ﻭَﻫﻢ ﺷﺒﻴﻪ ﻭ&#= 1614;ﻫﻢ ﺍﻧﺴﺎﻥ ﻧﺎﺑﻴ&#= 65256;ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ ، ﻫﻤﻪ @= 380;ﻴﺰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻣﻴ= ﻴﺎﺑﺪ ﻭ ﻧﻪ ﺩﺭ ﻋﺼﺎﻯ= ﺧﻮﺩ. ﻭ ﻳﺎ ﺍﺣﺴﺎس ﻭ&= #65187;ﻰ ﺧﺎﺻﻰ ﮐﻪ ﻣﺎ ﺩ= ﺭ ﺧﻮﺩ ﻣﻴﻴﺎﺑﻴ&#= 65250; ﮐﻪ ﺧﺎﺹ ﺷﻌﻮﺭ = ﻣﺎ ﺍﺳﺖ،ﻭ ﻧﻪ ﺍﺯ &= #65169;ﻴﺮﻭﻥ ﻣﺎ. ﻣﺎﻧﻨﺪ ﻭَ&= #65259;ﻢ ﺑﻴﻤﺎﺭﻯ ﺍﺯ ﺍ&= #65207;ﻴﺎﺋﻰ ﮐﻪ ﻋﻤﻠﺎ ﺩﺭﺧ&= #65166;ﺭﺝ ﻭﺟﻮﺩﻧﺪﺍﺭﺩ. &= #65261;ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻫﻨﮕ&#= 65166;ﻡ ﺧﻠﺴﻪ ﺧﻮﺩ،ﻭ &#= 65193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺗﻤﺮﮐﺰ ﻋﻘ&= #65248;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﺘﻰ ﺍﮔﺮ ﺩA= 197; ﺧﺎﺭﺝ ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ،ﺑﺎﺯ ﻭ= 5259;ﻤﻰ ﻧﻴﺴﺘﻨﺪ. ﺑﻨﻈ&= #65198; ﻣﺨﺎﻟﻔﻴﻦ ﺗﻌ&#= 65166;ﻃﻒ ﻭﻗﺘﻰ ﮐﻪ ﺻﻮﺭ&= #65173; ﺗﺄثیر ﻭﺟﺪﺍʌ= 55;ﻰ ﻣﻨﻔﻰ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﻗﻬﻘﺮﺍ ﺩﺭ ﻫﻢ = ﺩﺭﺩﻯ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﻭﻣﻮﻗﺘﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻫ&= #65204;ﺖ. ﺍﻳﻦ ﺗﺄثیر ﻭA= 183;ﺪﺍﻧﻰ ﻣﻨﻔﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻳﻦ ﺗﺄثیر ﻣA= 256;ﻔﻰ ﻳﻚ ﻋﺎﻃﻔﻪ ﺳﺮ&= #65267;ﻊ ﻭﺯﻭﺩ ﮔﺬﺭ ﺍﺳ&= #65174;،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﺑﺴﺮﻋﺖ A= 199;ﺍﺋﻞ ﮐﺎﻣﻠﺎﻥ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﻭﻟﻰ ﺩﺭ ﻏﻴﺮﺳ&= #65166;ﻟﮑﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﮐﻨ&#= 65256;ﺪﻩ،ﻣﻘﺎﻡ ﺭﻭﺣی ﺁﻧﺎﻥ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺳﭙس ﺑﻤﻘﺎﻡ ﻭ&#= 65165;ﺣﻮﺍﻝ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﺎ&= #65199; ﮔﺮﺩﻧﺪ. ﻭ ﺍﮔﺮ= ﺗﮑﺮﺍﺭ ﺷﻮﻧﺪ، ﺑﺎﻋث = 5175;ثبیت ﻴﺖ ﻭ ﺳﺎﻳﺒﺮﻧ&= #65268;ﺘﻴﻚ ﺷﺪﻥ ﺍﺳﺖ،ﮐﻪ &#= 65169;ﺎﺯﮔﺸﺖ ﺍﺯ ﺍﻳﻦ ﻭَﻫﻢ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻣﻌﻤﻮﻟﺎ = ﺳﺎﻟﮑﺎﻥ ﻏﺮﻕ ﺗﻤﺮﮐﺰ ﻭ&= #65175;ﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺩﺭ ﻭﺍ&= #65203;ﻄﻪ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣ= 5184;ﺎﻟﻰ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﺗ&= #65228;ﺎﻃﻒ ﻭﻫﻤﻰ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭﻟﺬﺍ ﻋﺰﻟﺖ ﻭ&= #65165;ﻧﺰﻭﺍﻯ ﺳﺎﻟﻚ، ﺑﻘﺼﺪ &#= 65193;ﻭﺭﻯ ﺍﺯ ﺍﻳﻨﮑﻪ ﺍﻧ&= #65228;ﮑﺎس ﻧﺎ ﺩﺭﺳﺖ ﺣﺴّ&#= 65264; ﺩﻳﮕﺮﺍﻥ،ﺑﺼA= 262;ﺭﺕ ﻋﻮﺍﻃﻒ ﻭﻫﻤﻰ &= #65165;ﻭ ﻧﺒﺎﺷﺪ. ﻫﺎﺭﺗ&= #65252;ﺎﻥ ﺗﻌﺎﻃﻒ ﺍﻓﺮﺍ&#= 65193; ﺭﺍ ﺗﻨﻬﺎ ﻳﻚ ﺣ= ﺎﻟﺖ ﻣﻨﻔﻰ ﻣﻴﺪﺍﻧ&#= 65194;،ﻭ ﻳﻚ ﺑﺎﺯﺗﺎﺏ ﻭ = ﺍﻧﻌﮑﺎس ﻭ ﻧﻪ ﺑﺼﻮﺭﺕ ﻳ= ﻚ ﻓﻌﻞ ﻭ ﺗﺼﺮﻑ ﻣ= ثبت،ﮐﻪ ﺍﻧﻌﮑﺎﺳﻰ ﻣث= 576;ت ﺩﺍﺭﺩ. ﻭﻣﻌﺘﻘ&= #65194; ﺍﺳﺖ،ﮐﻪ ﺟﺪﺍ= 5163;ﻰ ﺟﻮﻫﺮﻯ ﻭﺫﺍﺗ&#= 65264; ﺍﻓﺮﺍﺩ ﻟﺎﺯﻡ &= #65251;ﻴﺒﺎﺷﺪ. ﺗﺎ ﺣﺎﻟﺖ ﺗﮑﺎ&= #65251;ﻠﻰ ﺍﺯ ﺍﻳﻦ ﻋﻮﺍﻃ&= #65234; ﺑﺪﺳﺖ ﺁﻳﺪ. ﺗﻨ= ﺰﻳﻞ ﺍﺣﻮﺍﻝ ﺍﻓﺮﺍ&#= 65193; ﻏﻴﺮ ﺳﺎﻟﻚ،ﮐ= 5166;ﺭﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﻏ&= #65268;ﺮ ﺗﮑﺎﻣﻠﻰ ﺍﺳﺖ. = ﮐﻪ ﻣثبت ﻧﻴﺴﺖ ﻭA= 251;ﻨﻔﻰ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﻧ&= #65256;ﺪ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264;،ﮐﻪ ﻋﮑس ﺍﻟﻌﻤﻞ ﺍ&#= 65187;ﺴﺎس ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﻗﺒﻠﺎ ﺗﮑﺮ&= #65165;ﺭ ﻭﺗثبیت ﺷﺪﻩ ʋ= 65;ﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺍﻳﻦ ﺗثب= 40;ت ﺍﺣﻮﺍﻝ ﻧﻴﺴﺖ. = ﻭﮐﻤﺘﺮ ﺩﻭﭼﺎﺭ ﻫﻴﺴﺘ&#= 65198;ﻯ ﺟﻤﻌﻰ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﺻﻄﻠﺎﺣﺎ ﻋﻘ&#= 65246; ﺧﻮﺩﺭﺍ ﺑﮑﺎﺭ &= #65251;ﻰ ﺍﻧﺪﺍﺯﻧﺪ،ﻭA= 255;ﻪ ﺍﺣﺴﺎﺳﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ،ﻭﻗﺘﻰ ﮐﻪ ﺣﺎﺩثه اﻯ = 5227;ﺎﻃﻔﻪ ﺳﺎﺯ ﻣﻰ ﺑﻴﻨﻨ&= #65194;. ﻭﻟﻰ ﺩﺭ ﺗﻌﺎﻃ&= #65234; ﻣثبت ﺑﺎﺯﮔﺸʋ= 74; ﺗﮑﺎﻣﻠﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﺍﮔﺮ ﺗﻨﺰﻳ&= #65246; ﺣﺎﻝ ﮐﺮﺩﻧﺪ،= 5169;ﺎﺯ ﺑﺤﺎﻝ ﺍﻭﻝ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ. ﺗﻌ&= #65166;ﻃﻒ ﻭﻇﻴﻔﻪ ﻭﺟﺪﺍ&#= 65255;ﻰ ﺑﺎ ﺍﺳﺘﺠﺎﺑﺖ &= #65261; ﭘﺎﺳﺦ ﻣثبت ﻋA= 166;ﻃﻔﻰ ﺩﺍﺩﻥ ﺍﺳﺖ ﻭﻧ&= #65258; ﺣﺎﻟﺘﻰ ﻭﺟﺪﺍ&#= 65255;ﻰ ﻳﺎ ﻓﻌﻠﻰﻋﺎﻃ&#= 65236;ﻰ ﮐﻪ ﺫﺍﺗﻰ ﻧﺒﻮ&= #65193;ﻩ ﺑﺎﺷﺪ ﻭﺗﻈﺎﻫ&#= 65198; ﺷﻮﺩ. ﺗﻌﺎﻃﻒ ﻗ= ﺒﻮﻝ ﺍﺭﺯﺷﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ ﺍﺳﺖ،ﻭﻧﻪ ﺫﻭ= 5167; ﺷﺪﻥ ﮐﺴﻰ ﺩﺭ ﺷ= ﺨﺼﻴّﺖ ﺩﻳﮕﺮﻯ. ﻭ ﻳﻚ ﺯ= ;ﻭﺍﻝ ﺟﻮﻫﺮﻯ ﻭﺫﺍﺗ&#= 65264; ﺩﺭ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﭼﻮ= ﻥ ﺑﺎﻟﺄﺧﺮﻩ ﻫﺮ &= #65195;ﺍﺕ ﻣﺴﺘﻘﻞ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﻭﺧﻮﺩ ﻣﺴؤﻝ ﺧﻄﺎﻫﺎ &#= 65267;ﺎ ﺷﺎﻳﺴﺘﮕﻰ ﭘﺎ&#= 65193;ﺍﺵ ﺍﻟﻬﻰ ﮐﺎﺭ ﻭﻓ&= #64401;ﺮ ﻭ ﺍﺣﻮﺍﻝ ﺩﺭﺳ&= #65174; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﺗﻔﺎﻭﺕ ﺟﻮﻫﺮ&#= 65263; ﻭﻣﺎﻫﻮﻯ ﺑﻴﻦ &= #65193;ﻭ ﻣﻘﺎﻡ،ﻳﺎ ﺩﻭ= 5211;ﻔﺖ ﻣﺘﻮﺍﻟﻰ ﺩﺭ ﮐ&= #65252;ﺎﻝ ﻫﻤﻴﻦ ﺗﻌﺎﻃﻒ &= #65261; ﻋﺸﻖ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭﭼﻮﻥ ﺗﻌﺎﻃﻒ &= #65261;ﻫﻤﺪﻟﻰ ﻋﺎﺟﺰ ﺍﺳﺖ،ﮐ= 5258; ﺭﺍﺑﻄﻪ ﺳﻄﺤﻰ &= #65261;ﺧﺎﺭﺟﻰ ﺭﻭﺍﺑﻂ ﻋﻤﻴﻖ &= #65169;ﺎﻃﻨﻰ ﮐﻪ ﮐﺎﺭﻋﺸﻖ ﺍ&= #65203;ﺖ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ&#= 1548;ﭘس ﺩﺭﻫﺮﺣﺎﻝ ﺗﻌ&#= 65166;ﻃﻒ ﻣﻨﺒﻊ ﻣﻬﻤﻰ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻫﺴﺖ. ﺍﻟﺒﺘﻪ ﻭ= ﻇﻴﻔﻪ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ&#= 65231;ﻴﺮﺳﺎﻟﮑﺎﻥ ﮐﺎﺭﺑﺮﺩﻯ ﺗﮑ&#= 65166;ﻣﻠﻰ،ﺑﻴﺶ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﻧﺪﺍﺭﺩ. ﻫﻤﺪﺭ&= #65193;ﻯ ﻫﺎﻯ ﺍﺣﺴﺎﺳﺎ&#= 65175;ﻰ ﺍﺳﺖ،ﻭﻧﻪ ﻋﺎ= 5219;فه اﻯ ﺍﻟﻬﻰ. ﻭ ﺗﻔ= ﺎﻭﺕ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺍﻳﺠﺎﺏ ﻣﻴﮑﻨ&#= 65194;،ﮐﻪ ﺍﻧﺘﻘﺎﻝ ﺩﺳﺖ &= #65255;ﺪﻫﺪ. ﻣﮕﺮ ﺍﺭﺍﺩﻯ ﻭ&= #65193;ﺍﻭﻃﻠﺒﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﻭ = ﺳﻠﻮﮐﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﭼ= ﻮﻥ ﻧﻴﺎﺯ ﺑﺼﺒﺮ ﻭ = ﺗﺤﻤّﻞ ﺭﻧﺞ ﺍﻧﺘﻘﺎﻝ &= #65251;ﻴﺒﺎﺷﺪ، ﺗﺎ ﻓﺮﺿﺎ ﺑﻨﺠ&= #65166;ﺕ ﺑﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺭﺳﻴﺪ. ﺍﺯ ﻃﺮﻓ= ﻰ ﺍﻳﻦ ﭼﻨﻴﻦ ﺭﻭ&= #65165;ﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻏﻴ&#= 65198; ﺳﺎﻟﮑﺎﻥ،ﮐﻪ = 5169;ﺮﺍﻳﺸﺎﻥ ﺗﻌﺎﻃﻒ ﻭﻫﻢ ﺩ&= #65197;ﺩﻯ ﺑﺎﺷﺪ،ﭼﻮﻥ ﻋ= 5252;ﻘﻰ ﻧﺪﺍﺭﺩ ﮐﻤﺘﺮ &= #65251;ﺎﺭﺍ ﻣﻮﻓﻖ ﺑﺪﺭﻙ ﺩ&= #65197;ﻭﻧﻰ ﺍﺷﺨﺎﺹ ﻣﻴﮑﻨ&#= 65194;. ﺿﻤﻨﺎ ﻣﺴﺄﻟﻪ &= #65155;ﺻﻞ ﺗﻌﺎﻃﻒ،ﮐﻪ ﻋ= 5166;ﻣﻠﻰ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264;ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰﺍﺳﺖﺑﺮ= 5165;ﻯﻣﺎﻣﻄﺮﺡﻣ᥾= 8;ﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎﮐس ﺷﻠﺮ ﻋﺎﻃﻔﻪ ﻣ&= #65208;ﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﺭﺍ ﻧ&= #65252;ﺎﻳﻨﺪه ﻮﻇﻴﻔﻪ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻳﻌﻨﻰ ﻓﻄﺮﺕ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﮐ= 5258; ﻣﺸﺎﺭﮐﺖ ﻭﺟﺪ&#= 65165;ﻧﻰ ﺭﺍ ﺍﻧﮕﻴﺰﻩ ﻓ&= #65220;ﺮﻯ ﻣﻴﺪﺍﻧﺪ. ﻭﺭﺑ&= #65220;ﻰ ﺯﻳﺎﺩ ﺑﺰﻧﺪﮔ&#= 65264; ﻓﺮﺩﻯ ﻧﺪﺍﺭﺩ. = ﻣﻴﮕﻮﻳﺪ ﺣﺎﻝ ﺍﻳﻦ ﺗﻌﺎ&= #65219;ﻒ ﻭﻫﻤﺪﻟﻰ ﺑﺨﻮ&#= 65165;ﻫﺪ ﻧﺘﻴﺠﻪ ﻣﺤﺎﮐ&#= 65166;ﺕ ﻭﺗﻘﻠﻴﺪ،ﺑﺎ = 5175;ﻔﺤّﺺ ﻭﺟﺪﺍﻧﻰ ﺑﺎﺷ&#= 65194;،ﻳﺎ ﺧﻠﺴﻪ ﻭﻫﻠﻮﺳ&#= 65258; ﻭ ﻳﺎﻭﻫﻢ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ،ﺍﻳﻦ ﺩ= 5197;ﺳﺖ ﻧﻴﺴﺖ،ﭼﻮﻥ ﺗ= 5228;ﺎﻃﻒ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺳﻤ= ﺒﻮﻟﻰ ﺍﺯ ﺍﺧﻠﺎﻕ ﻭ ﻋ= ﻘﻞ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻓﻌﻠﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺳﭙﻨﺴﺮ ﻭ ﻏﻴﺮ&= #65257;،ﺗﻌﺎﻃﻒ ﺭﺍ ﻓﻄﺮﻯ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺪﺍﻧﻨﺪ. ﺑﺎ&= #65199; ﺁﻧﺮﺍ ﮐﺴﺐ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ. ﮐﻪ ﺍﻟﺒﺘﻪ ﺗﺎ = ﺳﺮﺣﺪّ ﻋﻘﻞ ﺟﻤﻌﻰ ﺑﺮ&= #65165;ﻯ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺩ&#= 65197;ﺳﺖ ﺍﺳﺖ،ﮐﻪ ﮐﺴﺒ= 5264; ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ &= #65169;ﻌﺪﺍ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺑﺮﺗﺮ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎ&= #65247;ﻎ ﻋﻘﻠﻰ،ﺃثر ﺧʌ= 62;ﺩﺭﺍ ﺷﺮﻭﻉ ﻣﻴﮑﻨﺪ&#= 1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬ&= #65264;. ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﮐ&= #65204;ﺒﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮ&#= 65193; ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65246; ﻃﺒﻴﻌﻰ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;،ﻭﻟﻰ ﺩﻭﺍﻡ ﻭثباﺕ A= 153;ﻥ ﺩﺭ ﺍﻓﺮﺍﺩ ﺟﺪ&= #65267;ﺪ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻫﺮ ﺯﻣﺎ&= #65253;،ﮐﻪ ﺩﺭ ﺭﺃس ﺁﻧﻬﺎ &= #65261;ﺑﺮﺗﺮﻳﻨﺸﺎA= 253; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﮐﻪ ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﺍ&= #65251;ﺎﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﺩﺭ ﻋﺮﻓﺎﻥ = ﺍﺳﻠﺎﻣﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮔﺮﭼﻪ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓ&= #65264; ﺑﺪﺍﻥ ﻣﻘﺎﻡ ﻧ&= #65252;ﻰ ﮐﻨﺪ ﻣﮕﺮ ﺩﺭ ﺷ= ﻬﻮﺩ ﺩﻭﻡ ﺣﺴﻨﻰ ﻭﺩ&= #65197; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺎ ﭘﻴﺮ ﺣﺴﻴﻨ&= #65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﻟﻴﻞ ﻣﻴﺂﻭﺭ&#= 65255;ﺪ ﮐﻪ ﺗﻌﺎﻃﻒ ﻧﺘ&= #65268;ﺠﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻭ ﻏﺮﻳﺰه ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺻ&= #65236;ﺖ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺣﻴﻮﺍﻧﺎﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻣﺤﺎﻓﻆ ﻧﻮع ﺧ&#= 65262;ﺩ ﻣﺘﻮﺟّﻪ ﺍﻳﻦ &#= 65207;ﺪه اﻧﺪ ﮐﻪ ﻣﺸﺎﻋ&#= 65198; ﺗﻌﺎﻃﻒ ﺍﺭﺯﺵ &= #65199;ﻳﺎﺩﻯ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﻭ = ﺍﺗّﺤﺎﺩ ﺁﻧﻬﺎ ﺭﺍ ﺩﺍﺭ&= #65193; ﺍﻣﺎ ﺍﻳﻦ ﺻﻔﺖ = ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﻭﺣ&#= 65208;ﻰ ﻧﻴﺴﺖ. ﮐﻪ ﻫﻤﻴ= ﻦ ﺑﺎﻋث ﺯﻭﺍﻝ ﻧ&#= 65262;ﻋﻰ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﺍﻟﺒﺘﻪ ﻫﺮ ﻋﺰ&= #65247;ﺖ ﻭ ﺗﻨﻬﺎﺋﻰ ﮐﺸ&= #65256;ﺪﻩ ﺗﻌﺎﻃﻒ ﻭ ﻫﻢ ﺩ= ﻟﻰ ﺑﺎ ﺟﻤﻊ ﺍﺳﺖ ﻭ= ﻟﻰ ﺍﻳﻦ ﻋﺰﻟﺖ ﺩﺭ = ﺳﺎﻟﻚ ﻣﻮﻗّﺘﻰ ﺍﺳﺖ. &= #65261;ﻟﻰ ﺑﺎ ﺍﺭﺗﺒﺎﻁ ﺑ&= #65166; ﭘﻴﺮ ﻭﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻭ ﺑﻘﺼﺪ ﺟ= ﺴﺘﻦ ﻓﻄﺮﺕ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ. = ﻭﺩﺭ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65169;ﺎ ﺍﺭﺍﺩﻩ ﺗﺒﺪﻳ&#= 65246; ﺑﻴﻚ ﺑﻴﻤﺎﺭﻯ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭﮐﺸﺘﻦ ﺗﻌﺎﻃ&#= 65234;،ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺗ&= #64401;ﺎﻣﻠﻰ ﺩﺭ ﮊﻧﺘﻴﻚ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻌﺎﻃﻒ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65199; ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ &= #64344;ﻴﺶ،ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺍﺯ ﺃﺯﻝ ﺑﻮﺩﻩ = ، ﮐﻪ ﻫﻤﻪ ﻫﻤﺎﻥ = ﺗﻮﻟﺪﺍﺕ ﻭﺍﺣﻮﺍﻝ ﺭﺍ ﺩ&= #65165;ﺷته اﻳﻢ. ﻭ ﺩﺭ ﺍﮐث&= #1585; ﺣﻴﻮﺍﻧﺎﺕ ﺍﻳ&#= 65254; ﻫﻤﺪﺭﺩﻯ ﻫﺴﺖ &= #65261; ﺁﻧﺮﺍ ﻧﻴﺰ ﻣﻰ = ﺑﻴﻨﻴﻢ. ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺳﮕﻰ ﺭﺍ ﺩﻳﺪﻡ&= #1548;ﮐﻪ ﺗﺼﻮﺭ ﮐﺮﺩ ﻤﻦ = ﺑﭽﻪ ﻫﺎﻯ ﺍﻭﺭﺍ ﺑﺎ&= #65251;ﺎﺩﺭﺷﺎﻥ،که ﺒﺎ ﻓﺎﺻله ﺼﺪ &#= 65251;ﺘﺮﻯ ﺍﺯ ﻫﻢ ﺑﻮﺩﻧﺪ&= #1548;ﺑﺎ ﺍﺗﻮﻣﺒﻴﻞ ﺧﻮ&#= 65193; ﺗﺮﺳﺎﻧﺪه اﻡ. &#= 65261;ﻟﻰ ﺳﮓ ﭘﺪﺭ ﺑﺴﺮ ﻭ= ﺻﺪﺍ ﺍﻓﺘﺎﺩ ﻭ ﺑﺎﺗ&= #65262;ﻣﺒﻴﻞ ﻣﻦ ﺣﻤﻠﻪ ﮐﺮﺩ&= #1548;ﭼﻮن ﻨﺰﺩﻳﻚ ﺍﻭ ﺷﺪ&= #65249;. ﻭ ﺩﻓﺎﻉ ﻳﺎ ﺣﻤ= ﺎﻳﺘﻰ ﮐﻪ ﺍﺯ ﺧﺎﻧﻮﺍ&= #65193;ﻩ ﺧﻮﺩ ﻣﻴﮑﺮﺩ. ﻭ= ﻳﺎ ﻧﺎﻟﻪ ﮔﻮﺳﻔﻨ&#= 65194;ﺍﻧﻰ ﺭﺍ ﺷﻨﻴﺪﻡ، ﮐ&#= 65258; ﺩﺭ ﮐﺸﺘﺎﺭﮔﺎ&#= 65259;ﻰ ﺩﺭ ﺫﺑح گوﺳﻔA= 256;ﺪﺍن ﺪﻳﮕﺮ ﺍﻳﻨن ﻨ&#= 65166;ﻟﻪ ﻣﻴﮑﺮﺩﻧﺪ. ﻭﻳ&= #65166; ﮔلّه اﻯ ﮔﻮﺳʌ= 36;ﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻮﻥ ﻣﻰ ﺑﻴA= 256;ﺪ، ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﮐﺸﺘﻪ ﻣﻴﺸﻮﺩ،ﺑﺎﻃA= 198;ﺍﻑ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﭼﻮﻥ ﮐﺎﺭﻯ ﺍﺯ = ﺁﻧﻬﺎ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ. = ﺑﻨﻈﺮ ﺩﺍﺭﻭﻳﻦ ﻭ ﺍﺳ&= #64345;ﻨﺴﺮ ﺷﺎﻋﺮ،ﺗﻌﺎﻃA= 234; ﻧﺘﻴجه اﻯ ﺍﺯ = 5251;ﻈﺎﻫﺮ ﻣﺼﺎﺣﺒﺖ ﺩﺭﺣ&#= 65268;ﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174; ﻭﻳﺎ ﺍﺯ ﺻﻔﺎﺕ = ﻭﻋﻮﺍﺭﺽ ﻏﺮﻳﺰﻩ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺎﻋث ﭘﻴﻮﺳﺘﻦ ﺣﻴﻮ&#= 65165;ﻥ ﺑﮕﻠّﻪ ﺧﻮﺩ ﻣ&#= 65268;ﺸﻮﺩ ﻭ ﺗﻘﻮﻳﺖ ﻃﺒﻴ&= #65228;ﻰ ﺍﺯ ﻣﺸﺎﻋﺮ ﺗﻌ&= #65166;ﻃﻔﻰ ﺑﻨﻔﻊ ﻣﺼﺎﻟﺢ &= #65183;ﻤﻌﻰ ﺗﺮﻗﻰ ﻣﻴﮑﻨﺪ. = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65251;ﺮﺣﻠﻪ ﺩﻳﮕﺮ،ﻣﺸﺎﺭ@= 400;ﺖ ﻭﺟﺪﺍﻧﻰ ﺩﺭ ﺣ&= #65268;ﺎﺕ ﻋﻘﻠﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﻭﺑﺮﺍﻯ ﻣﺒﺎﺭ&#= 65199;ﻩ ﺑﺎ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;،ﻭﻧﻪ ﺣﻔﻆ ﺍﻓﺮﺍﺩ. ﺩ= ﺭ ﻭﺍﻗﻊ ﻫﻤﻪ ﺻﻔ&= #65166;ت عَرَﺿﻰ ﻭﺟﻨ᥵= 0;ﻰ ﺍﺯﻳﮑﺪﻳﮕﺮ ﭘ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ. ﺻﻔﺎ&= #65173; ﺑﺮﺗﺮ ﺑﻌﺪ ﺍﺯ = ﭘﻴﺪﺍ ﺷﺪﻥ ﺗﺤﮑّﻢ ﻭ &= #65175;ﺴﻠّﻂ ﺁﻧﻬﺎ ﺑﺮ ﺻﻔﺎ&= #65173;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺯﻳﺮ ﺩﺳﺖ ﺍA= 203;ﺖ. ﻭ ﺩﺭ ﺗﺴﻠﻴﻢ ﺳ= ﻠﻮﮐﻰ ﺍﺳﺖ،ﮐﻪ ﺻﻔﺖ &#= 65169;ﺮﺗﺮ ﮐﻨﺘﺮﻝ ﺷﺪﻩ ﺍ&= #65255;ﺴﺎﻥ،ﺁﻣﺎﺩʌ= 57; ﻗﺒﻮﻝ ﺻﻔﺖ ﺑﺎ&= #65199; ﺑﺮﺗﺮ ﻭ ﻣﻌﺠﺰ&= #65257; ﮔﺮ،ﺑﺮﺍﻯ ﻧﻮ= 5225; ﻓﻌﻠﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺻﻮﺭﺕ = ﻧﻮﻉ ﺑﻌﺪﻯ،ﺑﺎﺯ ﺍ= 5267;ﻦ ﺻﻔﺖ ﺑﺮﺗﺮ ﮐﻨ&= #65166;ﺭ ﮔﺬﺍﺭﺩﻩ ﻣﻴﺸ&#= 65262;ﺩ. ﺗﺎﺑﺎﺯ ﺻﻔﺖ ﺟ&= #65194;ﻳﺪ ﻣﻬﻤﺘﺮﻯ ﭘﻴﺪ&#= 65165; ﺷﻮﺩ. ﻭ ﺍﻳﻦ ﻧﺮ= ;ﺩﺑﺎﻥ ﺻﻔﺎﺗﻰ ﺑﺮﺍﻯ &= #65169;ﻴﺎﻥ ﺗﮑﺎﻣﻞ ﻧﻮعی = 575;ﺳﺖ. ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﺪﺍﮔ= ;ﺎﻧﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﻈﺮ&= #65267;ّﻪ ﺻﻔﺎﺗﻰ ﺧﻮﺩ ﻣ&= #65220;ﺮﺡ ﮐﺮﺩه اﻡ. ﮐﻪ ﺑ&= #65166;ﻳﺪ ﺻﻔﺎﺕ ﺟﺪﻳﺪ ﺑ&= #65166; ﺷﺪﺕ ﻭﮐﻴﻔﻴّ= 5174; ﺍﻟﻬﻰ ﻭﺗﺎﺯه اﻯ ﺑﻴﺎﺑﻨﺪ، = 4400;ﻪ ﺑﻌﺪﺍ ﺑﺎﺯ ﺟﺪ&= #65267;ﺪﺗﺮ ﺭﺍﺑﻴﺎﺑﻨﺪ. ﺩ&= #65197;ﻣﺮﺣﻠﻪ ﺳﻮﻡ ﺑﺎ ﺗﮑﺎﻣ&= #65246; ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﻋﺎﻃﻔﻪ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﻓ&= #65198;ﺩ ﺍﺯ ﻧﻮﻉ ﺧﻮﺩ ﻣ= ﻴﺒﺎﺷﺪ، ﻧﻪ ﺑﺮﺍﻯ ﺣﻔﻆ = ﻧﻮﻉ. ﻭ ﺩﺭ ﺑﺎﺯﮔﺸﺖ = ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒﺮ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﻮﻧﻪ ﺍﺳﺖ، که ﺪﺭ ﺧ= 5194;ﻣﺖ ﻧﻮﻉ ﺧﻮﺩ ﺩﺭﻣ&= #65268;ﺂﻳﺪ. ﮐﻪ ﺍﻓﺮﺍﺩ ﻣﺴ&= #65176;ﻌﺪ ﺑﺎﺯ ﺍﺯ ﻧﻮﻉ ﺧ= ﻮﺩﺭﺍ ﺑﺴﻮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺳﺎﻧﺪ. ﺗﺎ ﺗ= ﮑﺎﻣﻞ ﻓﺮﺩﻯ ﻭ ﺍﻟﻬﻰ = ﻭﺭﻭﺣﻰ ﻣﻌﻨﻰ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ. ﻭ ﻟﺬﺍ ﻓﺼﻞ ﺑﺮ= ﺗﺮ ﻧﻮﻋﻰ ﻭ ﺳﻄﺢ ﻋ= ﻘﻞ ﺑﺎﻟﺎﺗﺮ ﻭﻣﻌ&#= 65240;ﻮﻟﺎﺕ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺟ&= #65194;ﻳﺪ،ﺗﺤﻮﻳﻞ ﺟﺎﻣﻌﻪ ﻧﻮﻋﻰ &= #65191;ﻮﺩ ﺑﺪﻫﺪ. ﻭ ﺍﻓﺮﺍ= ﺩ ﻫﻢ ﻗﺒﻴﻠﻪ ﻭ ﻧ= ﮋﺍﺩ ﻭ ﻫﻢ ﺳﻄﺢ ﻋﻘﻠ= ﻰ ﺑﺎ ﺍﻣﮑﺎﻧﺎﺕ &= #65169;ﻬﺘﺮ ﻋﻘﻠﻰ،ﺩﺭ ﺑﺮ= 5165;ﺑﺮ ﻃﺒﻴﻌﺖ ﻭ ﺧﻄﺮ&= #65165;ﺕ ﻧﻮﻋﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﻫﺎﻯ ﻓﺮﺩﻯ ﺑﺎﻳﺴﺘ&#= 65256;ﺪ. ﻭ ﺍﻟّﺎ ﺗﻨﻬﺎ &= #65251;ﺸﺎﻋﺮ ﺗﻌﺎﻃﻒ ﺩﺭ ﻣﺮ&= #65187;ﻠﻪ ﺁﺧﺮ ﺳﻠﻮﮐﻰ ﻭ = ﺭﺷﺪ ﻋﻘﻞ ﺟﺰﺋﻰ،ﺧ= 5194;ﻣﺘﻰ ﺑﺮﺗﺮ ﺑﺮﺍﻯ ﺟ&= #65252;ﻊ ﻧﻴﺴﺖ. ﺗﻨﻬﺎ ﺑ= ﺮﺍﻯ ﺣﻔﻆ ﺍﻧﺘﻘﺎﻝ &= #65193;ﺭ ﻧﺴﻠﻬﺎ ﻭ ﭘﻴﺪ&= #65165;ﻳﺶ ﻓﺼﻞ ﺑﺮﺗﺮ،ﺗ= 5166; ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65183;ﺪﻳﺪ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻭﺻﻔﺎت ﻨﻮﻋﻰ= 548; ﻭ ﻧﺮﺩﺑﺎﻥ ﻋﻘ&= #65248;ﻬﺎﻯ ﺑﺮﺗﺮ،ﻭﮐﺮﺍA= 251;ﺎﺕ ﻧﻮﻉ ﺑﻴﺸﺘﺮ ﺍ&= #65203;ﺖ. ﮐﻪ ﺑﺎﻓﺮﺍﺩ ﻓ&= #65198;ﺻﺖ ﺗﮑﺎﻣﻞ ﻭﺗﻌﺎ&#= 65247;ﻰ ﻣﻴﺪﻫﺪ. ﻭ ﭘﺶ ﺍ= ;ﺯ ﻃﻰ ﻗﻄﻌﻰ ﺗﻤﺎ&= #65249; ﻣﺮﺍﺣﻞ ﺻﻔﺎﺗ&#= 65264; ﻭﻧﻮﻋﻰ ﻭ ﺳﻄﻮ&= #65185; ﻋﻘﻠﻰ ﺍﺳﺖ . <o:p></o:p></sp= an></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺳﭙﻨﺴﺮ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5175;ﻄﻮّﺭ ﻭﺗﮑﺎﻣﻞ ﻧﻮﻉ &= #65165;ﻧﺴﺎﻥ،ﺩﺭ ﻣﺴﻴﺮ ﺍﺯﺩﻳﺎ&#= 65193; ﺗﻌﺎﻃﻒ ﻭ ﻓﺪﺍ&= #64400;ﺎﺭﻯ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺎ&#= 1606;یّت ﻮﺧﻮﺩ ﻣﺤﻮﺭﻯ&#= 1548;ﻭﻋﺪﻡ ﻣﺸﺎﻋﺮ ﺗﻌﺎﻃ&#= 65234;،ﻣﻈﺎﻫﺮﻯ ﺍﺯ ﻗﻬﻘﺮﺍﻯ ﻧ&= #65262;ﻋﻰ ﺩﺭ ﻓﺮﺩ ﺍﺳﺖ. ﻭ= ;ﻧﻮﻋﻰ ﺍﺭﺗﺪﺍﺩ ﻭ ﻋﻘ&= #65168; ﺭﻭﻯ ﻭﺗﻮﺣّﺶ &#= 65261; ﺍﺭﺗﺠﺎﻉ ﻭ ﻧﮑ&= #65262;ﺵ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎ&#= 65255;ﻰ،ﻳﮑﺴﺎﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻧﻴﺴﺘﻨﺪ. ﻟﺬﺍ = ﮐﺎﺭﻣﺎ ﻭﺣﺘﻰ ﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺮﺍﻯ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﺁﻧﻬﺎ ﺿﺮﻭﺭﻯ &= #65251;ﻴﮕﺮﺩﺩ. ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ &= #65193;ﻭﺑﺎﺭﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ، ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺍ&= #65247;ﮕﻮﻯ ﮐﻤﺎﻝ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. ﺗﺎ ﺍﺩﺍﻣﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺗﺎ ﺃﺑﺪ ﻣﻌﻨﻰ = ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﻭﺍﻗﻌﻴ= ّﺖ ﺑﻴﺎﺑﺪ ﻭﭼﻮﻥ &= #65251;ﺴﻴﺮ ﺗﮑﺎﻣﻞ ﺍﺩﺍﻣ&#= 65258; ﺩﺍﺭﺩ،ﺑﺎﻳﺪ = 5259;ﺪﻑ ﮔﺮﻭﻫﻬﺎﻯ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ،ﺩﺭ ﺳﻤﺖ ﺗﻘﻮﻳﺖ ﺗ&= #65228;ﺎﻃﻒ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﺑ&= #64345;ﺮﺩﺍﺯﻧﺪ. ﻣﺎﻧﻨﺪ ﺯﻭﺍﻝ &= #65183;ﻨﮕﻬﺎ ﻭ ﺗﺤﻘﻖ ﺍﺳﺘﻘ&= #65198;ﺍﺭ ﺍﻗﺘﺼﺎﺩﻯ ﻭ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺄﻣﻴﻦ ﻧﻈʌ= 50; ﺍﺟﺘﻤﺎﻋﻰ . ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﭘ= ;ﻴﺸﻨﻬﺎﺩ ﺍﺯ ﻫﺪﻓﻬﺎﻯ ﺍ&= #65203;ﺘﺮﺍﺗﮋﻳﻚ ﺑﺸﺮ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﺷﺪ. ﻭﻟﻰ ﻧﻘ= ﺺ ﻭﺳﻌﺖ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺑﺎﻳﺪ ﺑﺴﺮﭼﺸ&#= 65252;ﻪ ﺗﻌﺎﻃﻒ ﻭﻫﻤﺪ&#= 65247;ﻰ، ﺍﺯ ﻣﺮﺍﺗﺐ ﻧﻮ&= #65227;ﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺑﺎ&= #65247;ﺎﺗﺮ ﺁﻣﻮﺧﺖ. ﻭ ﻧﻪ ﺍ= ;ﺯ ﻧﻮﻉ ﺗﻌﺎﻃﻒ ﮐ&= #65204;ﺒﻰ ﻣﺼﻠﺤﺘﻰ،ﺑﺪA= 261;ﻥ ﺳﻠﻮﻙ ﻭ ﺑﺮﺣﺴ&= #65168; ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ &= #65267;ﺎ ﮔﺮﻭﻫﻰ . ﺩﺭ ﺗﮑ= ;ﺎﻣﻞ ﺷﻬﻮﺩﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺩﺭ ﻏﺎﻳﺖ ﺍﻟﻬﻰ،= 5169;ﺎ ﺑﻮﺩﻥ ﮐﻤﻚ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﺗﺪﺑﻴﺮ ﻭ ﺍ= ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻳﺪ ﻫﺪﻑ ﺑﺎ&= #65207;ﺪ. ﺗﺎ ﺗﻌﺎﻃﻒ ﺷﺒ&= #65166;ﺕ ﻭ ﺩﻭﺍﻡ ﻭ ﺍﺻﺎ= ﻟﺖ ﺑﻴﺎﺑﺪ. ﺁﻧﮕﺎ&= #65257; ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﺪ&= #65235;ﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺻ&= #65248;ﺢ ﺟﻬﺎﻧﻰ ﻭ ﺗﻤﺪ&= #65253; ﻭﺍﻗﻌﻰ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﻨﺪ. ﻫﺮ ﺟﻤﻌﻰ ﺑﺎﻫ&= #65250; ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﻓﺮﺍﺩ ﺁﻥ ﺗﮑ&= #65166;ﻣﻞ ﭘﻴﺪﺍ ﻧﻤﻰ ﮐﻨ&= #65256;ﺪ ﺑﻠﮑﻪ ﺑﺎ ﺭﻭﺯ = ﺍﻓﺰﻭﻧﻰ ﺍﻓﺮﺍﺩ،ﻭ ﻇﻬ= 5262;ﺭ ﻓﺼﻮﻝ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﻧﻮﻋﻰ،ﻭ ﻇﻬﻮ= 5197; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻣﺪﺍﻭﻡ&#= 1548;ﺑﺨﺼﻮﺹ ﻇﻬﻮﺭ ﺻﺎﺣﺐ ﺍ&= #65247;ﻬﻰ ﺗﺎﺯﻩ ﺯﻣﺎﻥ ﺟ&= #65194;ﻳﺪ،ﻳﻌﻨﻰﺍʌ= 55;ﺘﺨﺎﺏ ﺍﻟﻬﻰ ﺍﺯ ﺑﺮﺗ&= #65198;ﻳﻦ ﮐﺎﻣﻞﺍﻟﻬﻰ ﺯ&#= 65255;ﺪﻩ ﺯﻣﺎﻥ،ﺑﻌﻨﻮA= 165;ﻥ ﻧﻔﺮ ﺍﻭﻝ ﺍﺯ ﺑ= ﻴﻦ ﺳﺒﻘﺖ ﮔﺮﻓﺘﮕ&#= 65166;ﻥ ﺩﺭ ﻣﺴﺎﺗﺒﻘﻪ &= #65175;ﮑﺎﻣﻠﻰ. ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ &= #65193;ﺭ ﻫﺮ ﻓﻨّﻰ ﻳﮑﻰ &= #65169;ﺮﺗﺮﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻘﺎﻡ ﻭﻭﺿʌ= 28;ﻰ ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 65169;ﺎﻳﺪ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65165;ﻓﺮﺍﺩ ﻫﻢ ﻋﺼﺮ ﺍﻭ ﺑﺎ= ﺷﺪ . ﺯﻳﺮﺍ ﺩﻭﺳﺘﻰ= ﻭﻣﺤﺒّﺖ ﻭ ﺗﻌﺎﻃﻒ،ﺑﺮ= 5187;ﺴﺐ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ = ﺍﺳﺖ. ﻳﺎ ﺗﻨﻬﺎ ﺩﺭ ﺑ= ﺮﺗﺮﺍﻥ ﻧﺴﺒﺖ ﺑﺰﻳﺮﺗ&#= 65198;ﺍﻥ ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ&= #1548;ﻭﺩﺭ ﮐﺮﺍﻣﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ،ﻭﻧﻪ ﺩ= 5197; ﻋﺸﻖ ﺟﻨﺴﻰ ﺑﺮ&= #65187;ﺴﺐ ﺗﺸﺎﺑﻪ ﻇﺎﻫﺮ &= #65193;ﻭ ﺍﻧﺴﺎﻥ،ﻭ ﻧﻴ= 5200; ﻫﻤﺪﻟﻰ ﺩﺭﺍﺣ&#= 65262;ﺍﻝ ﺑﺎﺷﺪ،ﺑﺨﺼﻮA= 209; ﺍﮔﺮ ﺑﺎ ﻋﺸﻘﻬ&= #65166;ﻯ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65248;ﻰ ﻭﺣﮑﻤﺘﻬﺎی ﺎ= 5247;ﻬﻰ ﺑﺮﺗﺮ ﭘﻴﺒﺮﺩ&#= 65257; ﺑﺎﺷﻨﺪ. ﻫﻤﻔﮑ&= #65198;ﻯ ﺩﺭ ﺍﺻﻮﻝ ﻭ ﻋﻘ= ﺎﻳﺪ ﺟﺒﺮﻭﺗﻰﮐﺎﻣ= 5248;ﺎﻥ ﺍﻟﻬﻰ،ﻭ ﺗﺼﺪ= 5267;ﻖ ﻓﮑﺮﻯ ﻫﻤﮕﻰ ﺍ&= #65199; ﻣﺮﺍﺗﺐ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻭﺍﺯ ﺟﻤﻠ= ﻪ ﺗﻌﺎﻃﻒ ﻗﻠﺒﻰ &= #65261; ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﺩ&= #65165;ﺋﻢ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺗﻔﺴﻴﺮ ﺩﺍﺭﻭ&#= 65267;ﻦ ﻭ ﺍﺳﭙﻨﺴﺮ،ﺗ= 5228;ﺎﻃﻒ ﺍﻧﺴﺎﻧﻬﺎ،ﺧA= 248;ﻂ ﻣﺒﺤثی ﺑﻴﻦ ﻣ= 5208;ﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﮐﻪ ﺍ&= #65197;ﺍﺩﻯ ﻭﺗﮑﺎﻣﻠﻰ ﺍﺳ&#= 65174;،ﺑﺎ ﻭﺍﮔﻴﺮﻯ ﻭﺟﺪ&#= 65165;ﻧﻰ ﭼﻮﻥ ﻫﻴﺴﺘﺮﻯ &= #65183;ﻤﻌﻰ،ﻧﺘﻴﺠʌ= 58; ﺷﺃﻥ ﻣﻘﺎﻡ ﺍﻓ&= #65198;ﺍﺩ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ &= #65255;ﮑﺮﺩﻩ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﺗﻌﺎﻃﻒ ﺍﻳﻦ ﻧ&= #65268;ﺴﺖ. ﮐﻪ ﺍﻧﺘﻘﺎﻝ ﺍ&= #65255;ﻔﻌﺎﻟﺎﺕ ﺑﺎ ﻋﻮﺍﻃﻒ ﻭ ﻏ= ﺮﺍﻳﺰ ﺣﻴﻮﺍﻧﻰ ﺑﻮد= 5257; ﺑﺎﺷﺪ ﺗﻌﺎﻃﻒ &= #65255;ﻴﺰ ﺁﻥ ﻧﻴﺴﺖ. ﮐﻪ ﺗ= ;ﻨﻮﻋﻰ ﺍﺯ ﺍﺷﮑﺎﻝ ﺭﻭ&= #65165;ﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻮ&#= 65183;ﻮﺩ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻳ&= #65242; ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﻭ ﭼﻮﻥ ﻋﺎﻃﻔﻪ ﻫ&= #65166; ﻫﻤﻴﺸﻪ ﺑﺎ ﺭﺷ&= #65194; ﺍﺟﺘﻤﺎﻋﻰ ﻫﻢ &= #64404;ﺎﻡ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5169;ﺎ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻫﻢ ﮔﺎﻡ ﺍ&= #65203;ﺖ. ﻭ ﻋﻮﺍﻃﻒ ﭼﻮﻥ = ﺳﻨﮓ ﺩﻟﻰ ﻭﺗﻮﺣّﺶ &#= 65261; ﺑﺪﺟﻨﺴﻰ ﻭ ﺧُ&#= 65170;ث ﻃﻴﻨﺖ ﻭ ﺣﺴﺎﺩ&= #65173; ﻭ ﻟﺬﺕ ﭘﺮﺳﺘﻰ = ﻭ ﻟﺬﺕ ﺭﻧﺞ ﺩﻳﮕ&= #65198;ﺍﻥ ﺩﻳﺪﻥ،ﻭ ﺩﻳﮕ= 5198; ﺻﻔﺎﺕ ﭼﻮﻥ ﺁﻧ&= #65260;ﺎ ﺩﺭ ﮐﻨﻒ ﺣﻴﺎﺕ = ﺍﺟﺘﻤﺎﻋﻰ ﺭﺷﺪ ﺍﻭﻟﻴّﻪ= 548;ﻭ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻟﺎﻳ= ;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺭﺷﺪ ﺑ&= #65268;ﺸﺘﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;. ﺁﻧﮕﺎﻩ ﺩﺭﻙ ﺣ&= #65166;ﻝ ﻭﺟﺪﺍﻧﻰ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻣﻴﺴّﺮ ﻣﻴﺸﻮ= 5193;. ﺩﺭ ﺟﻮﺍﻣﻊ ﻣﻨ&= #65188;ﺮﻑ ﻣﺎﺩﻯ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ،ﻭ ﺗﻤﺪﻧﻬﺎﻯ ﻣﺎ&#= 65193;ﻯ ﻭ ﻓﻠﺴﻔﻰ ﻣﻨﺤ&= #65198;ﻑ،ﻭ ﺁﺯﺍﺩﻯ ﻫﺎﻯ ﻣ&= #65220;ﻠﻖ ﺑﻰ ﺑﻨﺪ ﻭﺑﺎﺭ&= #65263; ﺣﻴﻮﺍﻧﻰ، ﺩﺭ &#= 65165;ﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺪ&= #65261;ﻥ ﺑﺮﻧﺎﻣﻪ ﺑﺮﺍ&#= 65263; ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﺣ&= #65268;ﻮﺍﻧﻰ ﺧﻮﺩ،ﺍﻳﻦ ﺻﻔ= 5166;ﺕ ﻣﻨﻔﻰ ﺿﺪ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭ ﻗﻬﻘﺮﺍ ﺳﺎﺯ&= #1548;ﮐﻪ ﺷﮑﻞ ﺍﻧﺴﺎﻧﻰ &= #65259;ﻢ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;،ﻫﺮﭼﻪ ﻋﻤﻴﻘﺘﺮ ﻭﺑﻴ&#= 65208;ﺘﺮ ﺍﺳﺖ. ﻭ ﺍﺯ ﺍﻳﻦ= ; ﭘﺶ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺍﺻﻠﺎﺡ ﻭ ﺑﺘﻌﺎﻃﻒ ﻭﻣ&= #65188;ﺒّﺖ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﺣﺘﻰ ﻧﺴﺒﺖ ﺑﺤﻴﻮﺍ&#= 65255;ﺎﺕ ﻭﺟﻤﺎﺩﺍﺕ ﺩﺭ &= #65219;ﺒﻴﻌﺖ. ﺣﻴﺎﺗﻬﺎﻯ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺟﺎﻣﻌﻪ ﻫﺎ ﻳﮑ&= #65204;ﺎﻥ ﭘﻴﺶ ﻧﻤﻴﺮﻭﺩ. = ﺗﻨﻬﺎ ﺟﺎﻣﻌﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭﻭﻟﺎﻳ&#= 65176;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎ&#= 65255;ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻉ ﺑﺸﺮﻯ A= 165;ﺳﺖ ﮐﻪ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﺫﺍﺗﻰ ﺭﺍ ﺩﺭ ﭘ= ﻴﺶ ﺩﺍﺭﻧﺪ ﻭ ﮐﻠﺎ&= #65203;ﻬﺎ ﻭﻣﺪﺭﺳﻪ ﻫﺎ،= 5267;ﮑﻰ ﺑﻌﺪ ﺍﺯ ﺩﻳﮕﺮ&= #65263; ﺭﺍ ﺑﺎﻳﺪ ﻃﻰ ﮐ= ﻨﻨﺪ. ﻭ ﺍﻟّﺎ ﺑﻘﻴﻪ &= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺨﺼ&#= 65262;ﺹ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﺩﺭﺗﻤﺎﻣﻰ ﺍﺩ&#= 65267;ﺎﻥ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ = ﻭﻟﻰ ﻏﻴﺮ ﺳﻠﻮﮐﻰ،= 5193;ﺭ ﺣﺎﻝ ﻓﺮﺍﻫﻢ ﮐ&= #65198;ﺩﻥ ﺁﺗﺶ ﺟﻬﻨّﻢ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ ﺧﻮﺩ، &= #65193;ﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻫﺎ&= #65263; ﺯﻳﺮ ﺁﻓﺘﺎﺏ ﻫ&= #65252;ﻴﻦ ﺟﻬﺎﻥ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ. ﭘس ﺩﺭﺁ&= #65255;ﻬﺎ ﻋﺎﻃﻔﻬﺎﻯ ﻧﻤ&#= 65264; ﺑﻴﻨﻴﻢ،ﮐﻪ ﺣ= 5176;ﻰ ﺑﺨﻮﺩﺷﺎﻥ ﻭﺍ&#= 65261;ﻟﺎﺩ ﺧﻮﺩﺷﺎﻥ ﺗﺮﺣ&#= 1617;ﻢ ﻧﻤﻰ ﮐﻨﻨﺪ. ﮔﺮ= ﭼﻪ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺁ&= #65267;ﻨﺪﻩ ﺳﺨﺖ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﺧﻮﺩﺭﺍ،ﺷﺒﻬA= 166; ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎ&#= 65263; ﺧﻮﻳﺶ ﻣﻰ ﺑﻴﻨ&= #65256;ﺪ. ﺭﺷﺪ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺩﺭﺳﺖ ﺗﺮ ﺭﺷ= ﺪ ﺗﻤﺪﻥ ﻣﺎﺩﻯ ﻳ&= #65242; ﺟﺎﻣﻌﻪ، ﺿﺮﻭ= 5197;ﺗﺎ ﺑﺘﻘﻮﻳﺖ ﺭﻭﺍ&#= 65169;ﻂ ﻋﻘﻠﻰ ﺩﺭ ﺗﻔﺎ&= #65259;ﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻣﺸﺎﺭﮐﺖ ʋ= 65;ﺣﻮﺍﻟﻰ ﻋﺎﻃﻔﻰ ﺩﺭ ﺍﻓ&= #65198;ﺍﺩ ﻧﻤﻰ ﺍﻧﺠﺎﻣﺪ&#= 1548;ﺑﻠﮑﻪ ﺣﺘﻰ ﺑﺎﻋث ﺍﺯ&#= 65193;ﻳﺎﺩ ﻋﻠﻞ ﺗﻌﺎﺭﺽ ﻭ&= #65255;ﺰﺍﻉ ﺍﻓﺮﺍﺩ ﮔﺮﻭﻫ&#= 65264; ﻣﻴﺸﻮﺩ. ﭼﻮﻥ ﻣ= ﺸﺎﺭﮐﺘﻬﺎﺋﻰ ﺩﺭ ﺍﺗّﺤﺎﺩ ﻧ&#= 65166; ﻣﻘﺪّس که ﺸﮑʌ= 46; ﻣﻨﻔﻰ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;،ﭼﻮن اﺗّﺤﺎﺩ ﺑﻴﻦ = 5165;ﻓﺮﺍﺩ ﻣﺎﻓﻴﺎ ﻭ ﺟﺎﻧ&= #65268;ﺎﻥ ﻭﺭﺍﻩ ﺯﻧﺎﻥ،= 5261; ﺣﺘﻰ ﺩﺭ ﺗﺮﺍﺳ&= #65176;ﻬﺎ ﻭ ﮐﺎﺭﺗﻞ ﻫﺎ، &= #65261; ﺣﺘﻰ ﺍﺗﺤﺎﺩﻳ&#= 65258; ﻫﺎﻯ ﺻﻨﻔﻰ. ﺧﻮ= ﺍﻫﻴﻢ ﺩﻳﺪ ﮐﻪ ﺍﺯ ﻟﺬ= ﺕ ﻭ ﺭﻓﺎﻩ ﺩﻳﮕﺮ&= #65165;ﻥ ﺭﻧﺞ ﻣﻴﺒﺮﻧﺪ&#= 1548;ﻭ ﻧﺮﺥ ﻫﺎ ﺭﺍ ﺑﺎ= ﻟﺎ ﻣﻴﺒﺮﻧﺪ. ﻭ ﺑﺎ= ﻟﻌﮑس ﺍﺯ ﺭﻧﺞ ﺩﻳﮕﺮ&= #65165;ﻥ ﺗﺸﻔّﻰ ﺧﺎﻃﺮ &#= 65261; ﻟﺬﺕ ﺩﺍﺭﻧﺪ. ﭘ= س ﺍﻳﻨﮕﻮﻧﻪ ﻣﺸ&#= 65166;ﺭﮐﺘﻬﺎﻯ ﻣﺼﻠﺤﺘﻰ ﻭﻧﻔ&#= 65228;ﻰ ﺍﺭﺯﺵ ﻣثبتی ʌ= 55;ﺪﺍﺭﻧﺪ. ﺿﻤﻨﺎ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﻴﻢ ﺍﺩﻋﺎﮐﻨﻴﻢ،@= 400;ﻪ ﭘﻴﺸﺮﻓﺖ ﺻﻔﺎ&#= 65173; ﺍﺣﺘﻤﺎﻟﻰ ﻭﺗ&#= 65252;ﺪﻥ ﺑﺸﺮﻯ،ﻫﻤﺮﺍA= 257; ﺑﺎ ﺭﺷﺪ ﻓﺪﺍﮐ&= #65166;ﺭﻯ ﻭﺗﻌﺎﻃﻒ ﻭ ﻋﺸ&= #65238; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺑ= ;ﺠﺎﻯ ﺟﻨﮕﻞ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ، ﺟﻨﮕﻞﺍﻧﺴﺎﻧ= 5260;ﺎﭘﻴﺪﺍﺷﺪﻩᥴ= 5;ﺳﺖ،ﮐﻪﺧﻄﺮﻧ&#= 65166;ﮐﺘﺮﺍﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺷﻠ= ﺮ ﺩﺭﺳﺖ ﻧﮕﻔﺘﻪ&#= 1548;ﮐﻪ ﺗﻤﺪﻥ ﺑﺸﺮ ﻫﻤ&= #65198;ﺍﻩ ﻓﻀﺎﺋﻞ ﺍﻧﺴﺎ&#= 65255;ﻰ ﭘﻴﺶ ﺭﻓﺘﻪ ﺍﺳ&= #65174;. ﮐﻪ ﺑﺎﻟﻌﮑس ﺑ&#= 65166; ﺍﺯﺩﻳﺎﺩ ﺭﺫﺍ&#= 65267;ﻞ ﻣﻨﺠﺮ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻭﻟﻰ ﺑﺎ ﻇﺎﻫﺮ&= #65263; ﻣﺪ ﺭﻭﺯ ﻭ ﻓﻠﺴ= ﻔﻪ ﻫﺎﻯ ﺭﺍﻳﺞ ﺯﻣ&= #65166;ﻥ،ﻭ ﺩﺭﺟﻪ ﺧﻤﻮﺩﮔ&#= 65264; ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺟ&= #65252;ﻌﻰ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﺭ&= #65261;ﺣﻰ . ﻇﺎﻫﺮﺍ ﻓﻀﺎﺋ= ﻞ ﻣﺎﺩﻯ ﻭ ﻋﻠﻤﻰ = ﻭ ﺭﻓﺎﻫﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﺗﺄﻣﻴﻦ ﺷﺪﻩ،= 5261;ﻟﻰ ﻓﻀﺎﺋﻞ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﮐﻤﺘﺮ ﮔ&= #65198;ﺩﻳﺪﻩ ﺍﺳﺖ. ﮔﻮﺋﻰ ﻫﺮ= ﭼﻪ ﺩﺭ ﺯﻣﺎﻥ ﺟﻠﻮ = ﻣﻴﺮﻭﻳﻢ،ﮐﻤA= 176;ﺮ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ،ﻋﻠّﺖ ﺃﺻﻠﻰ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ ﺩﺭ ﻫﺴﺘﻰ ﻣﻴﺮ&= #65261;ﻧﺪ. ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ(= ﮐثیر ﻣﻦ ﺍﻟﺄﻭﻟﻴﻦ &= #65261; ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺄ&= #65191;ﺮﻳﻦ) ﭘس ﺗﻤﺪﻧﻬﺎﻯ &#= 65235;ﻌﻠﻰ،ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺳﻘﻮ&= #65217; ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65191;ﻮﻳﺶ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﭼﻪ ﺁﺧﺮ ﻋﻤﺮ ﺍ= ﻧﺴﺎﻥ ﺷﺨﺼﻰ،ﻭ ﭼﻪ ﺁ&#= 65191;ﺮ ﺍﻟﺰﻣﺎن عمر ʌ= 67;ﻚ ﺟﺎﻣﻌﻪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﺳﻘﻮﻁ ﺁﻣﺎﺩه &#= 65252;ﻴﺸﻮﺩ. ﺗﺎ ﻣﺎﻫﻴّﺖ ﺗ&#= 65166;ﺭﻳﺨﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﺑﺪﻫﺪ. ﻭ ﻓﺮﻫﻨ= ﮓ ﺟﺎمعه ﺿﻌﻴﻒ A= 175;ﺮ ﺑﺮﺁﻧﻬﺎ ﻏﺎﻟ&#= 65168;ﮔﺮﺩﺩ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﻣﺎ ﺍ&#= 65193;ﻋﺎﻯ ﺩﺍﺭﻭﻳﻦ،ﮐﻪ = 5251;ﺸﺎﻋﺮ ﻋﺎﻃﻔﻰ ﺗﻨﻬﺎ &= #65165;ﻋﺮﺍﺽ ﻭﻋﻮﺍﺭﺽ ﻇﺎﻫ&#= 65198;ﻯ ﺭﺷﺪ ﻏﺮﻳﺰﻩ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻫﺴﺘﻨﺪ،ﺷﻠﺮ = 4344;ﺎﺳﺦ ﻣﻴﺪﻫﺪ،ﮐﻪ ﺍ= 5193;ﺭﺍﻙ ﻣﺎ ﺍﺯ ﻏﻴﺮ ﺧﻮ= ﺩ ﻭﻣﺸﺎﺭﮐﺖ ﺑﺎ &= #65261;ﻗﺎﻳﻊ ﺭﻭﺍﻧﻰ. ﺍﺯ ﺁﻧ= ﻬﺎ ﺷﻤﺮﻩ،ﺣﻴﺎﺕ = 5165;ﺟﺘﻤﺎﻋﻰ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻣ= ﻮﻫﺒﺘﻰ ﻭ ﻋﺎﻃﻔﻬﺎﻯ ﺍ&= #65199; ﺩﺭﻭﻥ ﻣﻮﺟﻮﺩ &= #65199;ﻧﺪﻩ ﺍﺳﺖ. ﻳﻌﻨﻰ ﻧﺘ= ﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺍﻭ،ﻳﺎ ﻧﺘﻴﺠ= 5258; ﺳﻠﻮﻙ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ،ﮐﻪ ﻣﻮﻫ= 5170;ﺖ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﺳﺖ. ﺑﻘﻴّﻪ ﺟ&= #65200;ﺋﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ &= #64400;ﻪ ﻧﻌﻤﺖ ﺩﺍﺭﻧﺪ&#= 1548;ﻭﻟﻰ ﺭﺣﻤﺘﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﭼﻮﻥ ﺗﻌﺎﻃﻒ ﻧ&= #65176;ﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﺳﻠﻮﻙ ﺩﺭ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻧﻪ ﺗﮑﺎﻣﻞ ﻭﻗﺘﻰ &= #65219;ﺒﻴﻌﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺪﺍﺋﻰ ﻭ ﺣﺮﻑ = ﺩﺍﺭﻭﻳﻦ ﻧﻴﺰ ﻫﻤﻴﻦ ﺑﻮ&= #65193;ﻩ،ﮐﻪ ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪ = ﻣﺘﻔﮑّﺮﺵ ﺍﺯ ﺟﺎﻣﻌﻪ ﮔﻔ&= #65176;ﻪ ﺍﺳﺖ. ﭘس ﺗﻌﺎﻃ&= #65234; ﻧﺘﻴﺠﻪ ﺣﻴﺎﺕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺟﺘﻤﺎﻋﻰ ʌ= 55;ﻴﺴﺖ،ﺑﻠﮑﻪ ﻳﮑﻰ ﺍﺯ ﺷﺮﻭﻁ = ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻄﺒّﻊ &#= 65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﻫﻢ ﺭﻧﮕﻰ ﺑﺎ= ﺟﺎﻣﻌﻪ ﺍﺳﺖ. ﻭ ﺩﺭ ﻇﺎﻫ= ;ﺮ ﺗﺎ ﺳﺮ ﺣﺪّ ﻋﻘ&= #65246; ﺟﻤﻌﻰ ﺑﺮﺍﻯ ﺍ&= #65219;ﻔﺎﻝ ﺩﺭﺳﺖ ﺍﺳﺖ. ﺍﺯ= ﺁﻥ ﭘس ﻋﻘﻞ ﻭ ﻓﻄﺮ&= #65173; ﺑﺮﺗﺮ ﺑﺮﺍﻯ ﺗ&= #65228;ﺎﻃﻒ ﻭﺍﻗﻌﻰ ﻟﺎﺯﻡ &= #65165;ﺳﺖ. ﮐﻪ ﺩﺭ ﺑﺎﺯﮔﺸ&= #65174; ﺑﺨﻠﻖ ﺑﺠﺎﻣﻌ&#= 65258; ﻫﺪیه اﻯ ﺍﻟﻬA= 264;،ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ ﭼﻨﺪ ﻧﻔ&= #65198; ﻣﺴﺘﻌﺪ ﻃﺎﻟﺐ &= #65247;ﻘﺎﻯ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ; ﺳﻠﻮک ﻤﻴﺒﺎﺷﺪ. ﻣﻔﻬ&= #65262;ﻡ ﻋﺎﺩﻯ ﺣﻴﺎﺕ ﺟ&= #65252;ﻌﻰ،ﻭﺟﻮﺩ ﺍﻓﺮﺍﺩ ﺑﺨﺎﻃ&#= 65198; ﻳﮑﺪﻳﮕﺮ ﺍﺳﺖ. = ﺗﺎ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻓ&#= 65212;ﻞ ﻧﻮﻋﻰ ﻭﻋﻘﻠﻰ &= #65251;ﻘﺎﻣﺎﺕ ﻣﺨﺘﻠﻒ ﻣﺮﺍﺗ&#= 65170;ت کاﻣل ﻄﺒﻴﻌﻰš= 8; ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﺮﺷﺪ &= #65227;ﻘﻠﻰ ﻣﺮﺗﻔﻊ ﮔﺮﺩﺩ. = ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﮐﺸﺶ ﺍﺯ ﺑ= ﺎﻟﺎﺗﺮ ﺑﺎﺷﺪ، ﺗﮑﺎﻣ= 5246; ﺭﻭﺣﻰ ﺍﺳﺖ ﻭ ﺍ= ﮔﺮ ﮐﺸﺶ ﺍﺯ ﭘﺎﺋﻴ&= #65254; ﺑﺎﺷﺪ،ﻗﻬﻘﺮA= 165;ﻯ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺳﻘﻮﻁ ﮐﻨﻨﺪﻩ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻣﻘﺎﻡﻣʌ= 68;ﺒﺎﺷﺪ <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'>  </span>&#= 65193;ﺭ ﺍﻳﻨﺠﺎ ﺻﺤﺒﺖ &= #65165;ﺯ ﻋﻠّﺖ ﻭ ﻣﻌﻠﻮ&#= 65247;ﻰ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍ&= #65183;ﺘﻤﺎﻋﻰ،ﻭﻣʌ= 08;ﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﻧﻴﺴ&#= 65174;. ﻋﻠّﺖ ﻭ ﻣﻌﻠﻮ&#= 65245; ﺩﺭ ﺍﻣﻮﺭ ﺍﻧﺴ&= #65166;ﻧﻰ ﻭﻣﺘﺎﻓﻴﺰﻳﻚ &#= 65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﺍﺭﺍﺩﻩ &= #65203;ﻠﻮﻙ ﻳﺎ ﺍﺗﻠﺎﻑ ﻟﺬ&= #65267;ﺬ ﮐﺮﺍﻣﺎﺕ ﺷﺄﻥ &= #65261;ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548; ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻔﻌﻞ ﺍﻭ ﻣﻄﺮﺡ ﺍﺳﺖ.= ﻭﻧﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;. ﮐﻪ ﺍﮔﺮ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺒﺎﺷﺪ، ﺗᤨ= 1;ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻴﺰ ﺩ&= #65197; ﺁﺧﺮﻳﻦ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺷﺨﺺ ﻣﺘﻮﻗّﻒ &#= 65251;ﻴﺸﻮﺩ . ﻭﻟﻰ ﺑﻴﻦ ﺁﻧﻬ= ;ﺎ ﺑﺠﺎﻯﻋﻠّﺖ ﻭ &#= 65251;ﻌﻠﻮﻝ ﺭﺍﺑﻄﻪ ﻣﺘﻘﺎ&#= 65169;ﻞ ﺑﻴﻦ ﺭﺷﺪ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻭﺗﮑﺎﻣﻞ ﻣﻠﮑ&#= 65258; ﻣﺸﺎﺭﮐﺖ ﻭﺟﺪ&#= 65165;ﻧﻰ،ﺗﻌﺎﻃﻒ ﻧﻴﺴﺖ. ﺑﺪﻭﻥ ﺍ= ﻳﻨﮑﻪ ﻫﺮ ﮐﺪﺍﻡ ﻋﻠّ&#= 65174; ﺗﺠﺮﺑﻰ ﺩﻳﮕﺮ&#= 1740; ﺒﺎﺷﺪ. ﻭ ﻋﻠّﺖ = ﺿﺮﻭﺭﻯ ﺗﮑﺎﻣﻞ ﺩﻳﮕﺮ&#= 65263;. ﻭ ﺑﺎﻟﻌﮑس ﺍﻳ&#= 65254; ﺗﮑﺎﻣﻞ ﻭﺟﺪﺍ&#= 65255;ﻰ ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﻓ&#= 65212;ﻞ ﻧﻮﻋﻰ ﺟﺪﻳﺪ ﺑ&= #65198;ﺗﺮ ﺳﺎﻟﮑﺎﻥ ﺣﺎﺻ&#= 65246; ﻣﻴﮕﺮﺩﺩ. ﻭ ﻟﺬ= ﺍ ﺗﻨﻬﺎ ﺩﺭ ﺟﻮﺍ&= #65251;ﻊ ﺗﺄثیر ﻣﻴﮕﺬʋ= 65;ﺭﺩ،ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺟ&= #65166;ﻣﻌﻪ ﻧﻴﺰ ﻣﻘﺎﻡ ﺟﺪ&= #65267;ﺪ ﻭﺍﺻﻠﺎﻥ ﺭﺍ ﻗ&= #65170;ﻮﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65261;ﺧﻮﺩ ﺗﮑﺎﻣﻞ ﮐﻨﻨﺪ. = ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﺩﺭ = ﺟﺎﻣﻌﻪ ﺍﻳﻤﺎﻧﻰ،ﺍﻳA= 254; ﺗﻌﺎﻃﻒ ﻫﺎﻯ ﺟ&= #65194;ﻳﺪ ﻣﺴﺘﻘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ ﺩﺭ ﺑﺮﺩ ﺩﻭﺭ،&#= 65175;ﮑﺎﻣﻞ ﺍﻓﺮﺍﺩ ﻃﺒﻴﻌ&#= 65264; ﻫﺴﺖ. ﻭﻟﻰ ﺗﮑﺎ= ﻣﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺟﺘﻤﺎﻋﻰ ʌ= 61; ﺗﻤﺪن ﻤﺎﺩﻯ ﭼﻨﻴﻦ ﻧ&= #65268;ﺴﺖ. ﺯﻳﺮﺍ ﻣﺎ ﺑﺎ ﻳ= ﻚ ﺟﺎﻣﻌﻪ ﺩﺭ ﺩﻧ&= #65268;ﺎ ﺭﻭﺑﺮﻭ ﻧﻴﺴﺘ&#= 65268;ﻢ،ﮐﻪ ﮔﻮﻧﺎﮔﻮﻥ ﻭﻫ&#= 65250; ﻧﺎﺑﻮﺩ ﺷﺪﻧﻰ &= #65259;ﺴﺘﻨﺪ. ﻣﮕﺮ ﺟﺎﻣﻌﻪ ﺍ&= #65267;ﻤﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧ&= #65260;ﺎ. ﻭ ﻣﺮﮐﺰﺯﻧﺪﮔ&#= 65264; ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﻭ ﭼﻨﺪ ﺳﺎﻟﻚ ﺍ= ﻭ. ﺍﻳﻦ ﺧﻄﺎ ﺍﺳﺖ = ﮐﻪ ﺗﻌﺎﻃﻒ ﺭﺍ ﻳﻚ = ﭘﺪﻳﺪﻩ ﻓﺮﻋﻰ،ﺍﺯ ﺗﺠ= 5166;ﺭﺏ ﺩﻳﮕﺮﻯ،ﭼﻪ ﻧ= 5236;ﺴﺎﻧﻰ ﻭ ﭼﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA d= ir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺟﺘﻤ= ;ﺎﻋﻰ ﺑﺪﺍﻧﻴﻢ. ﺯﻳﺮ&= #65165; ﻣﺎ ﺗﻌﺎﻃﻒ ﺑﺎ = ﺣﺎﻟﺎﺗﻰ ﻭﺟﺪﺍﻧﻰ ﺩﺍﺭ&#= 65267;ﻢ،ﮐﻪ ﺑﺮﺍﻯ ﻣﺎ ﺳﺎﺑ&= #65240;ﻪ ﻗﺒﻠﻰ،ﭼﻪ ﺭﻭ= 5165;ﻧﻰ ﺑﺎﺷﺪ ﻳﺎ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻧﺪﺍﺷته اﻳﻢ. = 5251;ﺎﻧﻨﺪ ﺗﻌﻠﻴﻤﺎﺕ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ. ﮐﻪ ﺑﺎ ﻓﻄ= ;ﺮﺕ ﺟﺪﻳﺪﻯ ﺍﺯ ﺻﻔ&= #65166;ﺕ ﺗﺎﺯﻩ ﻭ ﻋﻤﻴﻖ = ﻣﻮﺍﺟﻪ ﻣﻴﺸﻮﻳﻢ،ﺗﻌA= 166;ﻃﻒ ﺧﻮﺩ ﺍﺻﻠﻰ ﺍﺳ&= #65174;،ﻧﺴﺒﺖ ﺑﺼﻔﺎﺕ ﺯﻳﺮﺩ&#= 65203;ﺖ ﺧﻮﺩ،ﮐﻪ</span><span dir=3DLTR></spa= n><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺳﻴﻠﻪ ﺗﮑﺎﻣﻞﺭﺳﻴﺪ= 5253; ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺗﺮ ﺍﺳﺖ. ﻧﻪ= ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﻧﻔﺴﺎﻧﻰ ﺩﺭ = ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ. ﺑﻠﮑ&= #65258; ﺗﻨﻬﺎ ﻧﺘﻴﺠﻪ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65175;ﺮ ﻇﻬﻮﺭ ﺧﻮﺍﻫﺪ &= #64400;ﺮﺩ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻗﺪ= ﺭﺕ ﺣﻴﺎﺗﻰ ﺗﻌﺎﻃ&#= 65234; ﻧﺒﻮﺩ،ﻣﺎﻧﻨA= 194; ﻫﻤﺪﻟﻰ ﺳﺎﻟﻚ &= #65169;ﺎ ﭘﻴﺮ،ﻣﺸﺎﺭﮐA= 174; ﺑﺎ ﻏﻴﺮ ﺧﻮﺩ ﺩ= ﺭ ﺍﺣﻮﺍﻝ ﻧﻔﺴﺎ&#= 65255;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻧ&= #65194;ﺍﺷﺘﻴﻢ. ﻭﻗﺘﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺭ ﻣﻘﺎﻡ ﻗﺮﺍ&= #65197; ﮔﺮﻓﺘﻴﻢ،ﺍﺣA= 262;ﺍﻝ ﺯﻳﺮﺩﺳﺘﺎﻥ ﺭ&#= 65165; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑ&#= 65236;ﻬﻤﻴﻢ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﺎﺭﺯ ﻭ ﺩﻳﮕﺮ ﻓﻠﺎﺳ&= #65236;ﻪ ﻣﻌﺎﺻﺮ،ﻣﺴﺄA= 247;ﻪ ﺍﻧﻔﺼﺎﻝ ﺫﺍﺕ &= #65165;ﺯ ﻫﻢ ﺭﺍ،ﺣﺮﻑ ﺁ&#= 65191;ﺮﺩﺭ ﺩﺍﺳﺘﺎﻥ ﻭﺟﻮ&#= 65193;ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴﺘﻨﺪ. ﻭ ﻧ= ﺎﺧﻮﺍﺳﺘﻪ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺩ&#= 65257;،ﮐﻪ ﻗﺒﻠﺎ ﺍﺗّﺼﺎ= 5245; ﺩﺍﺷﺘﻪ ﮐﻪ ﺑﺎ&= #65255;ﻔﺼﺎﻝ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﺑ= ﻌﺪ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺮ ﺍ᥽= 5;ﻔﺼﺎﻝ ﻭ ﺗﺠﺪﻳﺪ ﺳﺎﺯ&= #65251;ﺎﻥ ﻓﮑﺮﻯ ﻭﻣﻘﺎﻣ&#= 65264; ﻭﺍﺟﺘﻤﺎﻋﻰ ﺩ&#= 65203;ﺖ ﻣﻴﺪﻫﺪ. ﮐﻪ ﻧﺘ= ﻴﺠﻪ ﺗﻮﺍﺻﻞ ﻣﺠﺪﺩ &= #65165;ﺳﺖ. ﺧﺮﻭﺝ ﺍﺯ ﻧﻔس &= #64400;ﻞّ،ﺑﺼﻮﺭﺕ ﺫﺍﺕ ﻣﻨﻔﺼﻞ ﺩ&= #65197; ﺍﻧﺴﺎﻥ،ﻭ ﺑﺎ= 5199;ﮔﺸﺖ ﺑﻮﺣﺪﺕ ﺩﺭ ﺷﻬ&= #65262;ﺩﻫﺎ ﺩﺍﺭﺩ. ﻭ ﺍﻟّﺎ = ﺑﺎ ﮐﺎﺭﻣﺎﻫﺎ ﺍﻳ&#= 65254; ﺑﺎﺯﮔﺸﺖ ﺑﻮﺣ&#= 65194;ﺕ ﺩﺭ ﺩﺭﻳﺎﻯ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺻ&= #65262;ﺭﺕ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ. = ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺍ&= #65267;ﻦ ﺍﻋﺘﺮﺍﻑ ﺿﻤﻨ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺩﺍﺭﺩ،ᤨ= 0;ﻪ ﺍﻣﮑﺎﻥ ﺍﺗﺼﺎ&#= 65245; ﺑﺎ ﺫﺍﺕ ﻫﺎﻯ ﺩ= ﻳﮕﺮ ﻭ ﺩﺭ ﺩﻧﻴﺎ ﻭﺟ= ﻮﺩ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺍﺭﺩ. ﻟﺬ= ;ﺍ ﺍﻓﮑﺎﺭ ﺁﻧﻬﺎ &= #65165;ﺯ ﺗﻌﺎﻃﻒ ﺩﺭ ﺑﺸ&= #65198;،ﻣﻨﺠﺮ ﺑﺤﺒس ﻫﺮ ﺫﺍﺕ &= #65235;ﺮﺩﻯ ﺩﺭ ﻟﺎﻙ ﺧﻮﺩ ﺧ= ﻮﺍﻫﺪ ﻣﺎﻧﺪ ﻭ ﺑﻨﻈﺮ = ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ،ﮐﻪ ﻫﺮ &#= 65195;ﺍﺕ ﻣﺴﺘﻘﻞ ﺭﻭﺣﻰ&#= 1548;ﺑﺎﻳﺪ ﺍﺯ ﺗﺠﺎﺭﺏ ﺫﺍ&= #65175;ﻰ ﻭ ﺷﺨﺺ ﺧﻮﺩ ﺩﺳ= ﺖ ﺑﮑﺸﺪ،ﺗﺎ ﺩﻳ= 4405;ﺮﻯ ﺭﺍ ﺑﺘﻮﺍﻧﺪ ﺩ&= #65197;ﻙ ﮐﻨﺪ. ﮐﺎﺭﻯ ﮐﻪ= ﺳﺎﻟﻚ ﺑﺨﻮﺑﻰ ﺍﻧﺠﺎ&#= 65249; ﻣﻴﺪﻫﺪ. ﮐﻪ ﺑﺪ= ﺭﻙ ﻭ ﺩﻳﺪﺍﺭ ﺣﺎﻝ = ﻭﻣﻘﺎﻡ ﻭ ﺷﻬﻮﺩ ﭘﻴﺮ ﺭ= ﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻟ&= #65264; ﺗﺎﺭﻳﺦ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻩ،ﮐﻪ ﺑﻮﺩﺍ ﺑﺎ ﻧﻌﻤ&= #65174; ﺩﺭﺑﺎﺭﻯ ﺧﻮﺩ&#= 1548;ﺑﺎ ﺩﻳﺪﻥ ﺭﻧﺞ ﺩﻳ&= #64405;ﺮﺍﻥ ﺗﻌﺎﻃﻒ ﭘﻴﺪﺍ &= #64400;ﺮﺩ. ﻭﻫﻢ ﺩﺭﺩ ﺁﻧﻬ&= #65166; ﺷﺪ. ﺑﻮﺩﺍ ﺧﻮﺩ= ﺑﭙﻴﺸﻮﺍﺯ ﺑﻠﺎﻳﺎ ﺭﻓﺖ. ﻭ= ﺍﻟّﺎ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #64404;ﺮﻓﺘﺎﺭ ﻣﻴﺸﺪ. ﺑﻴﺪﺍﺭ&= #65263; ﻋﺎﻃﻔﻰ ﻗﺒﻮﻝ &= #65197;ﻧﺞ ﺍﺳﺖ،ﻭﭼﺎﺭﻩ = 4400;ﺎﺭ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65191;ﻮﻳﺸﺘﻦ ﻭﺑﻨﻔﻊ ﺩﻳﮕﺮ&#= 65165;ﻥ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻗﻬ= ﺮﻣﺎﻥ ﺗﻮﻟﺴﺘﻮﻯ ﺩﺭ &= #65197;ﻭﻣﺎﻥ ﺍﺭﺑﺎﺏ ﻭ ﺑﺮﺩ&= #65257; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﭼﮕﻮﻧﻪ ﺍﺭﺑﺎﺏ ﺑﺎ ﺩﻳ&= #65194;ﻥ ﺭﻧﺞ ﺑﺮﺩﻩ ﺧﻮ&= #65193; ،ﺗﻐﻴﻴﺮ ﺷﺨﺼ= 5268;ّﺖ ﺩﺍﺩ. ﻭ ﺑﺎ ﻣﻨﻈ= ;ﺮﻩ ﺳﺮﻣﺎ ﺩﺭ ﺑﺮﺩ&= #65257; ﺣﺎﻟﻰ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩ،ﮐﻪ ﻫﺮﮒ ﺩﺭ ﺳﺮﺍﺳ&= #65198; ﻋﻤﺮﺵ ﻣﺎﻧﻨﺪ &= #65153;ﻥ ﺑﺮﺍﻳﺶ ﻣﻴﺴّ= 5198; ﻧﺸﺪ. ﻭ ﻧﺸﺎﻥ ﻣ= ;ﻴﺪﻫﺪ ﮐﻪ ﺗﻌﺎﻃﻒ ﺍﺯ = ﺩﺭﻭﻥ ﻣﺎ ﻣﻴﺠﻬﺪ،ﻭ &#= 65169;ﺼﻮﺭت اﻟﻬﺎﻡ ﻓﻄﺮﻯ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﺑﺮﺍﻯ = 5165;ﺩﺍﻣﻪ ﺗﮑﺎﻣﻞ ﺟﻮﺋﻰ&#= 1548;ﻭ ﺑﻴﺎﺩ ﻋﻬﺪ ﺍﻟ&= #65204;ﺖ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ&#= 1548;ﺑﺎ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺧ&= #65262;ﺩ ﺍﻓﺘﺎﺩﻥ. ﮔﺎﻫ&= #65264; ﺣﻮﺍﺩث ﺳﺎﺩﻫ= 5166;ﻯ ﺩﺭ ﻣﺎ ﺍﻳﺠﺎﺩ = ﺑﺎﺯﺗﺎﺑﻰ ﻭﺟﺪﺍﻧﻰ ﺷﺪﻳ&#= 65194; ﻣﻴﮑﻨﺪ، ﮐﻪ ﻫ&#= 65198;ﮔﺰ ﺯﻭﺍﻝ ﻧﻤﻰ ﺑﺎ&= #65169;ﺪ. ﻓﻠﺎﺳﻔﻪ ﺍﺧﻠ&#= 65166;ﻕ ﻣﺎﻧﻨﺪ ﺁﺩﻡ ﺳ&= #65252;ﻴث ﺍﺯ ﺗﻌﺎﻃﻒ ﻭ ﻫ= ﻤﺪﺭﺩﻯ ﮔﻔﺘﻬﺎﻧﺪ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻪ ﻣﺸﺎﻋﺮﺍﺧﻠﺎ= 5239;ﻰ،ﺑﻌﺎﻃﻔﻪ ﻣﺸﺎﺭﮐﺖ ﻭﺟﺪ&#= 65165;ﻧﻰ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ &= #65165;ﺧﻠﺎﻕ ﻭﺿﻌﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﻭ ﻋﺮﻑ ﺟﺎﺭﻯ ﺑ= ﻤﺸﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﺍﺯ ﻧ&= #65262;ﻉ ﺟﻤﻌﻰ ﺍﺳﺖ ﻭﻧ&= #65258; ﻧﻪ ﺁﻭﺭﻯ ﺍﺧﻠ&= #65166;ﻗﻰ ﮐﻪ ﺑﺎﻋث ﻓﺼﻞ &= #65169;ﺮﺗﺮ ﺗﮑﺎﻣﻞ ﺑﺸﺮﻯ &= #64380;ﻮﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎﺷﺪ ﭼﻮﻥ ﻫﻴ&= #64379; ﺣﮑﻢ ﺍﺧﻠﺎﻗﻰ &= #65197;ﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺑﺮ&#= 64344;ﺎ ﻧﻤﻮﺩ،ﻣﮕﺮ ﺍ= 5267;ﻨﮑﻪ ﺍﺳﺎس ﺗﻌﺎﻃﻒ &#= 65239;ﻠﺒﻰ ﻭ ﺭﻭﺣﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭﻭﻗﺘﻰ &= #65165;ﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻳ&= #65242; ﺣﮑﻢ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺿﻊ ﻣﻴﮑﻨﺪ ﭼﻴﺰﻯ &= #65183;ﺰ ﺍﺭﺯﺵ ﻳﺎﺑﻰ ﻫ&= #65166;ﻯ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65255;ﻴﺴﺖ ﮐﻪ ﺑﺮﺣﺴﺐ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺎ&= #65207;ﺪ ﻭﻟﻰ ﺍﺣﮑﺎﻡ ﺍ&= #65191;ﻠﺎﻗﻰ ﭘﻴﺮ ﺭﺍ ﺗﺎ ﺭﺳ= ﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﮐ&= #65258; ﺍﻧﺴﺎﻥ ﺣﮑﻤﻰ &= #65169;ﺮﺧﻮﺩﺵ ﺻﺎﺩﺭ ﻣﻴﮑﻨﺪ &= #65165;ﻋﻢّ ﺍﺯ ﻣثبت ﻳﺎ ﻣ= 5256;ﻔﻰ ﺑﻌﺪ ﺍﺯ ﻣﺸﺎﺭ&= #64400;ﺖ ﺑﺎﺩﻳﮕﺮﺍﻥ ﺍ&#= 65199; ﺗﺄﻣل ﺪﺭ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺩﺭﻳﺎﻓﺘﻪ ﺍﺳ&#= 65174;،ﮐﻪ ﺃﺩﺏ ﺭﺍ ﺍﺯ ﺑﻰ= ﺃﺩﺑﺎﻥ ﺁﻣﻮﺧﺘﻪ ﺍﺳﺖ &= #65203;ﺮﺯنش ﻭﺟﺪﺍﻧﻰ ﺧﻮﻳ&#= 65208;ﺘﻦ ﻧﺘﻴﺠﻪ ﺑﺮﺭﺳ&#= 65264; ﻭ ﺑﺮﺧﻮﺭﺩ ﻣﺴ&= #65176;ﻘﻴﻢ ﺑﺎ ﺭﻭﺵ ﻣﻨﻔﻰ = ﺩﻳﮕﺮﺍﻥ ﻋﻠﻴﻪ ﻣﺎ ﺍﺳﺖ = ﺍﻳﻨﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ ﺍﺭ&#= 65199;ﺷﻬﺎﻯ ﻣﻨﻔﻰ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ ﮐﻪ ﺑﺘﻮﺍﻥ ﺁﻧ&= #65260;ﺎﺭﺍ ﺑﻌﺎﻃﻔﻪ ﻣﺸﺎ&#= 65197;ﮐﺖ ﻭﺟﺪﺍﻧﻰ ﺗﻐﻴ&#= 65268;ﺮ ﺑﺪﻫﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺍﮔﺮﻋﺎﻃﻔﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺷﺪ ﭼﻨﻴﻦ ﻫ&= #65204;ﺖ ﻭ ﺍﻟّﺎ ﺩﺭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺯ ﻫﻤﺎﻥ ﺑﻴ&= #65252;ﺎﺭﻯ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﻣﻴﺒﺎﺷﺪ ﻟﺬﺍ &= #65193;ﺭ ﻧﻈﺮ ﺁﻧﻬﺎ ﻣﺤ&= #65170;ّﺖ ﺑﺮﺗﺮﻳﻦ ﻓﻀﺎ&#= 65163;ﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺴ&= #65176;ﻘﻴﻤﺎ ﻋﺸﻖ ﻧﺘﻴﺠﻪ ﺗ&= #65228;ﺎﻃﻒ ﺍﺳﺖ ﻋﺎﻃﻔﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻧ&= #65258; ﺍﺣﺴﺎﺳﺎﺕ ﺩﻳ&#= 64405;ﺮﺍﻥ ﺩﺭ ﻋﺸﻖ ﺍﻟﻬﻰ = ﻭ ﺷﻬﻮﺩﻯ ﭼﻨﻴﻦ &= #65165;ﺳﺖ ﮐﻪ ﺩﺭ ﺳﺎﻟﻚ ﻭ= ﺍﺻﻞ ﻫﺴﺖ ﻭ ﺳﭙس ﻋﺎ&= #65219;ﻔﻪ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ &= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65193; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;ﻴﺮﻭﺍﻥ ﻧﻈﺮﻳﻪ ﺍﺧﻠﺎ&#= 65237; ﻭﻣﺸﺎﺭﮐﺖ ﻭﺟ&#= 65194;ﺍﻧﻰ،ﻓﺮﺍﻣ᥾= 2;ﺵ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻣ&= #65208;ﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﺫﺍﺗ&#= 65166; ﺩﺍﺭﺍﻯ ﺯﻧﺪﮔ&#= 65264; ﺍﺧﻠﺎﻗﻰ ﻧﻴﺴ&#= 65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65267;ﺪﻩ ﺍﺭﺯﺵ ﺑﻨﻈﺮ ﻣ&= #65166;ﮐس ﺷﻠﺮ، ﺍﺯ ﺁﻏﺎ&#= 65199; ﻣﺘﻀﻤّﻦ ﺩﺭ ﺍ&#= 65235;ﻌﺎﻝ ﻋﺸﻖ ﻭﻧﻔﺮﺕ ﺍ&= #65203;ﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗ&= #65228;ﺎﻃﻒ ﺑﺎﺭﺯﺷﻬﺎ ﺗﻮ&#= 65183;ّﻬﻰ ﻧﺪﺍﺭﺩ. ﻋﺎﻃﻔ&= #65258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﻧﮓ ﺍﺧﻠﺎﻗﻰ &= #65255;ﺪﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺩﻭﺭﻩ ﺳ= ﻠﻮﻙ ﭼﻮﻥ ﺳﺎﻟﻚ ﺑﻮ&= #65193;ﻧﺪ، ﺩﺭ ﻋﺰﻟﺖ ﺑﻮﺩ&= #65257;،ﻭﻣﺸﺎﺭﮐﺘʌ= 64; ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ، ﮐﻪ ﻋﺎﻃﻔﻪ ﺍﻭ = ﺭﻧﮓ ﺍﺧﻠﺎﻗﻰ ﭘﻴﺪ&#= 65165; ﻣﻴﮑﻨﺪ. ﻭ ﺩﺭ ﻣ= ;ﺸﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﺑﺎ ﺟ&= #65252;ﻊ ﺍﺳﺖ. ﺿﻤﻨﺎ ﺍﺭ= ﺯﺷﻬﺎﻯ ﺩﻧﻴﻮﻯ ﻧﺰﺩ ﺳ&= #65166;ﻟﻚ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﺑﻠﮑﻪ ﺧﻮﺩ ﺑﺪﻧﺒﺎﻝ &= #65165;ﺭﺯﺷﻬﺎﻯ ﺃﺑﺪﻯ ﻣﻴﺮﻭﺩ. = ﺩﺭ ﻣﺸﺎﺭﮐﺖ ﻏﻢ ﻭ = ﺷﺎﺩﻯ ﺑﺎ ﺩﻳﮕﺮﺍﻥ،= 5259;ﻴﭻ ﺭﻧﮓ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺍﺭﺯﺷﻬﺎﻯ ﺍﺧﻠﺎﻗﻰ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﻣﺤﺒّﺖ ﻣﺴﻴﺢ &#= 65261;ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭﻭﻟ&#= 65264;ّ ﺍﻟﻬﻰ،ﻣﺎﺭﺍ = 5169;ﺮﻧﺞ ﺍﺯ ﺑﺮﺧﻰ ﺷﺎﺩ&= #65267;ﻬﺎ ﻣﻴﺒﺮﺩ. ﺭﻧﺞ ﮐ= ﺎﻣﻠﺎﻥ ﺍﺯ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺍﺧﻠﺎﻗﻰ ﻧﻴﺴ&#= 65176;ﻨﺪ. ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ &= #65207;ﺄﻥ ﻣﻘﺎﻡ ﻭ ﻓﻄﺮﺕ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ. ﮐﻪ ﭼﻘﺪﺭ ﺁﻟﻮ&= #65193;ﮔﻰ ﺩﺍﺭﺩ. ﻣﺴﺘﻰ ﻭ= ﺧﻮﺷﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65175;ﺄﻟّﻢ ﺑﻌﺪﻯ ﺩﺍﺭﺩ. ﻭ= ﻟﻰ ﺍﻧﺪﻭﻩ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﻫﻤﺪﺭﺩﻯ ﺍﻳﺠ&#= 65166;ﺩ ﻣﻴﮑﻨﺪ. ﺑﻴﻦ ﻋ= ﺸﻖ ﻭ ﺗﻌﺎﻃﻒ ﺗﻔﺎ&= #65261;ﺗﻰ ﺟﻮﻫﺮﻯ ﻭﻣﺎﻫ&#= 65262;ﻯ ﻫﺴﺖ. ﮐﻪ ﻋﺸﻖ ﻓ= ;ﻌﻠﻰ ﺗﻠﻘﺎﺋﻰ ﻭﺧﻮ&#= 65193;ﺑﺨﻮﺩ ﻭﻧﺎﮔﻬﺎﻧﻰ، = 5261;ﻣﺘﻌﻠﻖ ﺑﺎﺭﺯﺵ ﺍﺧﻠﺎ&#= 65239;ﻰ ﺍﺳﺖ. ﻳﺎ ﺑﺮ ﭘﺎ= ;ﻳﻪ ﺍﺧﻠﺎﻗﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻋﺸﻘﻬﺎ ﻣﺨﺘﻠ&#= 65234; ﻫﺴﺘﻨﺪ. ﻋﺸﻘﻬ&= #65166;ﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺭ&= #65199;ﺵ ﺍﺟﺘﻤﺎﻋﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ ﻭ ﻟﺬﺍ ﺍﺧﻠﺎﻗ&= #65264; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺭﻭ= ﺩﺭﺑﺎﻳﺴﺘﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﺍﻣﺎ ﻋﺸﻖ ﺍﻟﻬ&= #65264; ﻋﺎﻃﻔﻪ ﺷﺨﺼﻰ &= #64344;ﺎﻳﻪ ﮔﺰﺍﺭ ﺍﺧﻠﺎﻕ &= #65261; ﺳﻠﻮﻙ ﺟﺪﻳﺪ ﺍ&= #65203;ﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗ&= #65228;ﺎﻃﻒ ﺍﺳﺘﺠﺎﺑﺖ ﻭ ﭘ&= #65166;ﺳﺦ ﻣثبت ﺩﺍﺩﻥ ﺍA= 255;ﻌﮑﺎﺳﻰ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺫﺍ= ﺗﺎ ﻣﺤﺘﻮﻯ ﺍﺭﺯﺵ &= #65165;ﺧﻠﺎﻗﻰﻧﻴﺴA= 174;. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻓﻠﺎﺳﻔﻪ = ﺗﻌﺎﻃﻒ ﺣﻖ ﺩﺍﺭﻧﺪ ﮐﻪ = ﺣﮑﻢ ﺍﻧﺴﺎﻥ ﺑﺮﺧﻮ&#= 65267;ﺸﺘﻦ ﺭﺍ ﻧﺘﻴﺠﻪ ﻣﺘ&= #65156;ثّر ﺷﺪﻥ ﺍﺯﺍﺣﮑﺎ&#= 65249; ﻭ ﻗﻀﺎﻭﺗﻬﺎﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺍﺯ ﺍﻭ ﺍﺳﺖ ﻭﻟ= ﻰ ﺑﺎﻳﻦ ﻣﻌﻨﻰ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﻫﺮ ﺣﮑﻤﻰ ﺑ= ﺮﺧﻮﻳﺸﺘﻦ،ﻧA= 176;ﻴﺠﻪ ﺗﻌﺎﻃﻒ ﻭ ﻣﺸﺎ&= #65197;ﮐﺖ ﻭﺟﺪﺍﻧﻰ ﺑﺎﺷ&#= 65194; ﻭﻗﺘﻰ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻧﺒﺎﺷﺪ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺧﻮﺩﻣﺎﻥ ﻧﻴﺰ &= #65175;ﺤﺖ ﺗﺄثیر ﺩﻳﮕﺮʋ= 65;ﻥ ﻫﺴﺘﻴﻢ ﺣﮑﻢ ﻣ&= #65166; ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺩ&= #65251;ﺎﻥ ﺗﻨﻬﺎ ﺷﻬﻮﺩ ﻣ&= #65198;ﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺍﺳﺖ ﺗﺎ ﺣﺪ ﺃﻗ= ﻞ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﭼﻮﻥ ﭘﻴ&= #65198; ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ. ﺍﮔﺮ = ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺩﺭﺳﺖ &= #65169;ﺎﺷﺪ ﺑﺎﻳﺪ ﺑﻰ ﮔﻨﺎ&= #65259;ﻰ ﺭﺍ ﮐﻪ ﺩﻳﮕﺮﺍ&= #65253; ﻣﺸﻬﻮﺭ ﮐﺮﺩﻫ&#= 65155;ﻧﺪ،ﺍﺣﺴﺎس ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﺩ&= #65197; ﻣﺎ ﺍﻳﺠﺎﺩ ﻣﻴ&= #64401;ﺮﺩ ﻭ ﻳﺎ ﮔﻨﺎﻫﮑﺎ&= #65197;ﻯ ﮐﻪ ﮔﺮﻭﻩ ﺍﻭﺭ&= #65165; ﺗﺒﺮﺋﻪ ﮐﺮﺩﻧ&#= 65194;،ﺑﺎﻳﺪ ﺍﺣﺴﺎس ﺑﻰ ﮔﻨ&#= 65166;ﻫﻰ ﻣﻴﮑﺮﺩ. ﺁﺩﻡ ﺑ= ﻰ ﮔﻨﺎﻩ ﻭ ﺑﺮئ ﺍ&= #65199; ﺍﺗﻬﺎﻡ ﺩﺭﺑﺎ&#= 65197;ﻩ ﺣﺎﺩقه ﺍﺣﺴﺎ= 87; ﺑﺮاءﺖ ﺩﺍﺭﺩ ﺍﺭﺯﺵ ﻭ = ﻣﻘﺎﻣﺎﺕ ﻣﻮﺿﻮﻉ ﻓﺮﻕ ﻣ&= #65268;ﮑﻨﺪ ﮔﻨﺎﻩ ﺧﻮﺩ ﺭﺍ = ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ ﺑﺮﺍٴﺖ &#= 65251;ﻴﺪﺍﻧﺪ ﻭﻟﻰ ﻫﻴﭻ ﮐس ﻗ&= #65166;ﺋﻞ ﻧﻴﺴﺖ ﮐﻪ ﮔﺮﻭ&= #65257; ﻭ ﺟﺎﻣﻌﻪ ﺑﺮ ﺍ= ﻓﺮﺍﺩ ﻗﺪﺭﺕ ﻣﻄﻠﻖ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺎ ﮐﻤﺘ&= #65198; ﺍﺣﮑﺎﻡ ﺍﺨﻠﺎ&#= 65239;ﻰ ﺭﺍ ﺍﺯ ﺃﺻﻞ ﻣﺸ= ﺎﺭﮐﺖ ﻭﺟﺪﺍﻧﻰ ﻳﺎ ﺗ&= #65228;ﺎﻃﻒ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65268;ﺪﺍﻧﻴﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺧﻄﺎﻯ &#= 65165;ﮐثر ﻣﺬﺍﻫﺐ ﺍﺧﻠﺎ&#= 65239;ﻰ ﺍﻧﮕﻠﻴﺴﻰ ﻣﺂ&#= 65167;،ﺍﺭﺟﺎﻉ ﻣﺤﺒّﺖ ﺑﺘﻌﺎ= 5219;ﻒ ﻳﺎ ﻣﺸﺎﺭﮐﺖ ﻭ&= #65183;ﺪﺍﻧﻰ ﺍﺳﺖ ﻋﺸﻖ ﺍﻟﺒ&= #65176;ﻪ ﺑﻬﺘﺮﻳﻦ ﺍﺳﺖ&#= 1548;ﻭﻟﻰ ﺑﺮﺗﺮﻳﻦ ﻧﻴﺴ&#= 65174;. ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻋﺸﻖ ﺧﻮﺩﺭﺍ ﺑ&= #65166; ﻫﻤﮕﺎﻥ،ﺑﺮ ﺍ= 5203;ﺎس ﺗﻌﺎﻃﻒ ﻗﻠﺒﻰ &= #65193;ﺍﺭﻧﺪ. ﻋﻠّﺖ ﺧﻠﻂ ﺍﻳ&#= 65254; ﻣﻔﻬﻮﻡ،ﮐﻪ ﻋ= 5208;ﻖ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎ&= #65263; ﺍﺧﻠﺎﻗﻰ ﺍﻣث= 575;ﻝ ﺁﺩﻡ ﺍﺳﻤﻴث ﺑ&#= 65252;ﻌﻨﻰ ﺍﺣﺴﺎﻥ ﻳﺎ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺨﺸﺶ ﻭ ﻣﺤﺒّﺖ ﺧﻴﺮ &= #65261; ﻧﻴﮑﻰ ﻓﻬﻤﻴﺪ&#= 1607; ﺷﺪه ﺪﺭﺣﺎﻟﻴ= 4401;ﻪ ﺧﻴﺮ ﺿﺮﻭﺭﺗﺎ &= #65227;ﻨﺼﺮ ﺍﺳﺎﺳﻰ ﺍﺯ ﻋن&#= 1575;ﺻﺮ ﻋﺸﻖ ﻧﻴﺴﺘﻨﺪ. = ﭼﻮﻥ ﺑﮕﻔﺘﻪ ﺷﻠﺮ،= 5193;ﺍﺋﻤﺎ ﺑﺮ ﺍﺭﺯﺷﻬﺎﻯ &= #65251;ثبت ﺷﺨﺺ ﻣﺘّﮑﻰ ﺍ&#= 65203;ﺖ. ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ &= #65169;ﺨﻴﺮ ﺗﻮﺟّﻬﻰ ﺩﺍﺷ= 5176;ﻪ ﺑﺎﺷﻨﺪ ﻭ ﺍﮔﺮ = ﺧﻴﺮ ﻧﺒﺎﺷﺪ،ﺁﻥ ﺍ= 5197;ﺯﺷﻬﺎ ﻣثبت ﻧﺨﻮﺍﻫʌ= 56;ﺪ ﺑﻮﺩ. ﺁﻧﻬﻢ ﺧﻴ= ﺮ ﺑﻤﻌﻨﻰ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﻭﻧﻪ ﺑﻤ&= #65228;ﻨﻰ ﻧﻴﮑﻮﺋﻰ ﺑﻤﻌ&#= 65268;ﺎﺭﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ. ﻣﮕ&= #65198; ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺧ&= #65268;ﺮ ﺧﻮﺩ ﻳﻚ ﺍﺭﺯﺵ = ﺷﺨﺼﻰ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﺍ= ﮔﺮ ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﺒ&= #65166;ﺷﺪ ﺧﻴﺮ ﻧﻴﺴﺖ. ﻭﺧ= ﻴﺮﻯ ﺩﺭ ﮐﺴﻰ ﻧﻴﺴﺖ&= #1548;که ﺧﻴﺮ ﺍﻭ ﻣﻤﮑﻦ = ﺍﺳﺖ،ﺷﺮّ ﺑﺎﺷﺪ ﻳﺎﺑﻌﺪ&#= 65165;ﺷّﺮﮔﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻨﻈﺮ ﺷﻠﺮ ﮔﺎﻫﻰ ﺍﻣ&= #65262;ﺭﻯ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭ&= #65267;ﻢ،ﮐﻪ ﺟﺎﻯ ﺟﺴﺘﺠﻮﻯ &= #65227;ﻠﺎﺋﻢ ﺍﺣﺴﺎﻥ ﺩﺭ ﺁﻥ = ﻧﻴﺴﺖ. ﻭ ﺑﺪﻳﻬﻰ ﺍﺳﺖ = ﻣﺎﻧﻨﺪ ﺣُﺐّ ﺍﻟﻬﻰ ﻭ &#= 65267;ﺎ ﺣُﺐ ﺟﻤﺎﻝ ﻭ ﻫ&= #65256;ﺮ ﻭ ﻋﻠﻢ ﻭ ﻏﻴﺮﻩ= . ﻭﻟﻰ ﭼﻮﻥ ﻣﺴﻴﺤﻴّ= 5174; ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65197;ﺍ ﻭﺍﺟﺐ ﻣﻴﺪﺍﻧ&#= 65194;،ﻟﺬﺍ ﺑﺮﺍﻯ ﺧﻴﻠﻰ ﻋ&= #65208;ﻖ ﻫﺎ ﻋﺸﻖ ﻭﺍﺣﺴ&= #65166;ﻥ ﻭ ﺗﺮﺣّﻢ ﻣﺨﻠ&#= 65262;ﻁ ﺷﺪﻫﺎﻧﺪ. ﺍﻟﺒ&= #65176;ﻪ ﺍﻳﻦ ﻋﺸﻖ ﻣﺴﻴ&= #65188;ﻰ ﭼﻨﺎﻥ ﻧﻴﺴﺖ،= 4400;ﻪ ﻫﻤﻪ ﻣﺴﻴﺤﻴﺎ&#= 65253; ﺗﺼﻮﺭ ﺩﺍﺷﺘﻦ &= #65153;ﻧﺮﺍ ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﺷ= ﺨﺺ ﻣﺴﻴﺢ ﺗﺎﺭﻳﺨ&#= 65264; ﺑﺼﻠﻴﺐ ﮐﺸﻴﺪ&#= 65257; ﻭ ﭘﺮ ﺍﺯ ﺩﺭﺩ ﺩ= ;ﺭ ﮐﻠﻴﺴﺎ ﺭﺍ ﺩﻭ&= #65203;ﺖ ﺩﺍﺭﻧﺪ. ﺑﻠﮑﻪ = ﻣﻨﻈﻮﺭ ﻋﺸﻖ ﺳﻠﻮﮐﻰ ﺳ&= #65166;ﻟﻚ ﺑﺎ ﻣﺴﻴﺢ ﺗﺎﺭ&= #65267;ﺨﻰ، ﻭ ﺩﺭ ﺯﻣﺎﻧﻬﺎ&= #65263; ﺑﻌﺪﻯ ﺑﺎ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﻣﺴﻴﺤﻰ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺍﻳﻦ ﻋﺸﻖ ﺳﺎﻟ&= #65242; ﺭﺍ ﺩﺭ ﺗﻤﺮﮐﺰ = ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺑﺘﺰﮐﻴﻪ ﻧﻔس &#= 65261;ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ. ﭼﻮﻥ ﻋﺸﻖ ﻏﻴﺮ = ﺳﻠﻮﮐﻰ ﺍﻧﺴﺎﻥ ﻣﺤﺒّ= 5174; ﻣﺘﻘﺎﺑﻞ ﻭ ﺗﺒ&= #65166;ﺩﻝ ﺍﺣﺴﺎﺳﺎﺕ ﺍﺳ&#= 65174;. ﮐﻪ ﻧﻪ ﻓﻘﻂ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﮑﺎﻣﻠﻰ ﻧﻴﺴﺖ، ﮐﻪ ﺣﺘ&#= 65264; ﺁثاﺭ ﻣﻨﻔﻰ ﻓ= 5198;ﺍﻭﺍﻥ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﭘس ﮐﺎﺭﻣﺎﺳﺎ= 5199; ﺍﺳﺖ،ﻭﺗﻨﻬﺎ = 5227;ﺸﻖ ﺍﻟﻬﻰ ﺑﺒﺮﺗﺮ &= #65165;ﺯ ﺧﻮﺩ،ﺩﺭ ﻣﻘﺎ= 5249; ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264; ﭼﻨﻴﻦ ﺍﺳﺖ. ﻭ ﺷ= ;ﻔﻘﺘﻰ ﺍﺯ ﻋﺎﺷﻖ ﺳﺎﻟ&= #65242; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺗ= ﺴﻠﻴﻢ ﻭ ﺳﺮﺳﭙﺮﺩﮔﻰ &= #65251;ﻴﺒﺎﺷﺪ. <span style=3D'mso-spacerun:yes'> </span>ﺑﻨﻈʋ= 98; ﺷﻠﺮ،ﻋﺸﻖ ﻫﻤﻴشه ﺒﺮ ﺍﻣ= 5262;ﺭ ﺍﺭﺯﺷﻰ ﻗﺮﺍﺭ &= #65251;ﻴﮕﻴﺮﺩ. ﻳﻌﻨﻰ ﻓﺎﻳﺪﻩ &= #65261;ﻧﻔﻊ. ﻭﻟﻰ ﻣﺸﺎﺭﮐﺖ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺟﺪﺍﻧﻰ،ﺿ= ;ﺮﻭﺭﺗﺎ ﭼﻨﻴﻦ ﺭﺍﺑﻄﻬ&#= 65166;ﻯ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻋﻠ= ﺎﻗﻪ ﺭﻭﻯ ﺍﺭﺯﺵ،ﻭ &#= 65227;ﺸﻖ ﺭﻭﻯ ﻓﺪﺍﮐﺎﺭ&#= 65263; ﻗﺮﺍﺭ ﺩﺍﺭﺩ. ﻋ= ﺸﻖ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺮ&= #65165;ﻯ ﺷﺎﻳﺴﺘﮕﻰ ﺳﺎ&#= 65247;ﻚ ﺍﺳﺖ، ﻭ ﻧﺠﺎﺕ &= #65203;ﻠﻮﮐﻰ ﮐﻪ ﺍﺭﺯﺵ ﺃﻋﻈ&= #65250; ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻏ= ;ﻴﺮ ﻋﺸﻖ ﺍﻟﻬﻰ،ﺍ= 5197;ﺯﺷﻬﺎﻯ ﻣﺎﺩﻯ ﻭﻣﺤﺪﻭ&#= 65193; ﻭﺯﺍﺋﻞ ﺷﺪﻧﻰ &= #65259;ﺴﺘﻨﺪ. ﺷﻠﺮ ﺣُﺐ ﺫﺍﺕ &= #65261;ﺧﻮﻳﺸﺘﻦ ﺑﻘﺼﺪ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺭﺍ،ﺑﺎ ﺍ&#= 65255;ﺎﻧﻴّﺖ ﺧﺎﻟﺺ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻓﺮﻕ ﻣﻴﮕﺬﺍﺭ&#= 65193;. ﭼﻮﻥ ﺧﻮﻳﺸﺘﻦ &= #64344;ﺮﺳﺘﻰ ﺑﺎﺭﺯﺷﻬﺎ ﺍﺭ&#= 65175;ﺒﺎﻁ ﺩﺍﺭﺩ ﻭﺟﺎﺋﻰ &= #65169;ﺮﺍﻯ ﺗﻮﺣﻴﺪ ﺁﻥ ﺑﺎ = ﺗﻌﺎﻃﻒ ﺑﺎ ﺫﺍﺕ ﻧﻴﺴﺖ = ﻟﺬﺍ ﻋﺸﻖ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ، ﺗﻨﻬﺎ ﻳﻚ ﻭﻇﻴ&= #65236;ﻪ ﻓﻴﺰﻳﻮﻟﻮﮊﻳ= 5242; ﺑﺎﺷﺪ. ﻳﺎ ﻣﺴؤ&= #65247;ﻴّﺘﻰ ﻣﺎﻧﻨﺪ ﻭﻇﻴﻔ&#= 65258; ﺍﺣﺴﺎس ﻭﺷﻌﻮ= 5197;. ﺑﻠﮑﻪ ﻋﺸﻖ ﻓﻌ&= #65246;ﻭﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ ﺫﺍﺗﻰ &= #65165;ﺳﺖ. ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﺨ&= #65194;ﺍ ﻭ ﺳﻠﻮﻙ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺍﻓﻌﺎﻝ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﻟﻰ ﻧﻪ ﻓﺎﻋﻞ ﻣؤث= 617;ر ﺑﻮﺩﻥ. ﺑﻠﮑﻪ ﺍ= ﻧﻔﻌﺎﻝ ﺗﺎﻡ ﺩﺭ ﺗﺴﻠﻴ&= #65250; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65256;ﮕﺎﻡ ﺍﺣﺴﺎﺵ ﺗﻌﺎﻃ&#= 65234; ﻭ ﺍﺣﺴﺎﻥ،ﮐﻬ= 5252;ﺎ ﺗﻮﻗّﻒ ﻣﻨﻔﻰ &#= 65251;ی گوﺋﻴﻢ ﻓﺮﻕ ﻧ= 5194;ﺍﺭﺩ. ﮐﻪ ﻣﺎ ﺩﺭ ﺑﺮﺍ= ﺑﺮ ﺍﺭﺯﺷﻬﺎﻯ ﻣﺎ&#= 65193;ﻯ ﻫﺴﺘﻴم ﻮﻳﺎ ﺣ&#= 65166;ﻟﺎﺕ ﻧﻔﺴﺎﻧﻰ ﻭ ﻣﻰ = ﺑﻴﻨﻴﻢ ﻭﻗﺘﻰ ﺩﻭﺳﺖ ﻣ&= #65268;ﺪﺍﺭﻳﻢ،ﭼﻮʌ= 53; ﻋﺸﻖ ﺑﻴﻚ ﺯﻥ،&#= 65169;ﺮﺍﻯ ﻣﺮﺩ،ﻣﺎ ﺩﺭ ﺍ&#= 65199;ﺍﻯ ﺍﻳﻦ ﻭﻇﻴﻔﻪ ﺑ&= #65166; ﺍﻧﻔﻌﺎﻝ ﻧﻴﺴ&#= 65176;ﻴﻢ. ﺑﻠﮑﻪ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺣﺮﮐﺖ ﻧﻔس ﻭﻓ&#= 65228;ﻞﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﻴﻢ. ﺍﺯ = ﻟﺤﺎﻅ ﻓﻨﻮﻣﻨﻮﻟﻮﮊ= 5263; ﻓﺮﻕ ﻧﺪﺍﺭﺩ،= 4400;ﻪ ﺍﻳﻦ ﺣﺮﮐﺖ ﻧﻔ&= #1587; ﺍﺯ ﻣﻮﺿﻮﻉ ﺑﺎ&= #65207;ﺪ،ﻳﺎ ﺍﺯ ﺑﺎﻃﻦ ﺫﺍﺕ = ﻭﺭﻭﺍﻥ . ﺍﻣﺎ ﺧﻮﺩ ﻓﻌﻞ= ; ﻋﺸﻖ ﺭﺑﻂ ﺑﻤﻦ ﺩﺭ ﺫ= ﺍﺕ ﻧﺪﺍﺭﺩ. ﺑﻠﮑﻪ = ﺍﺭﺗﺒﺎﻁ ﺑﺸﺨﺺ ﺩﺭ ﺯﻧﺪ&= #64404;ﻰ ﻋﺎﺩﻯ ﺩﺍﺭﺩ. ﻟ= ﺬﺍ ﻣﻴﺘﻮﺍﻥ ﺑﻌﺸ&#= 65238; ﺑﻌﻨﻮﺍﻥ ﻧﺪﺍ &= #65261; ﺩﻋﻮﺗﻰ ﺍﺯ ﻃﺮ&= #65233; ﻣﻘﺎﺑﻞ ﺑﻨﻤﺎ&#= 65163;ﻴﻢ. ﻟﺬﺍ ﺍﺭﺳﻄﻮ ﻣ&= #65268;ﮕﻮﻳﺪ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘ&#= 65264; ﺭﺍ ﭼﻨﺎﻥ ﺑﺤﺮ&= #64400;ﺖ ﺩﺭ ﻣﻴﺂﻭﺭﺩ، &#= 65259;ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻋﺎﺷ&= #65238; ﻣﻌﺸﻮﻕ ﺭﺍ ﺑﺤ&= #65198;ﮐﺖ ﺩﺭ ﻣﻴﺂﻭﺭﺩ. ﺣ= ﺮﮐﺖ ﺩﺍﺩﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﺟﻮﻫﺮﻯ ﻭﺫﺍﺗ&#= 65264; ﻭ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭ= ﻭﺣﻰ،ﻣﺮﺗﺒﻂ ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺣﺮﮐﺖ ﺩﺭ ﺩﺳﺖ ﻣﻌﺸﻮ&= #65237; ﺑﻌﺎﺷﻖ،ﺑﺴﺘA= 258; ﺑﺪﺭﺟﻪ ﻧﻴﺎﺯ &= #65219;ﺮﻓﻴﻦ ﺍﺳﺖ. ﮐﻪ ﺃﻣﺮﻯ= ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮﻯ ﻭﮐﻮﺗ&= #65166;ﻩ ﻭ ﻏﻴﺮ ﺗﮑﺎﻣﻠ&= #65264;،ﮐﻪ ﺣﺘﻰ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﺣﻖ ﺍ= ﻳﻦ ﺍﺳﺖ ﮐﻪ ﻋﺸﻖ ﻗ= ﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻓﻌ= ﻞ ﺗﻠﻘﺎﺋﻰ ﺧﻮﺩ &= #65169;ﺨﻮﺩ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺷ= ;ﺎﻣﻞ ﻋﺸﻖ ﻣﺘﺒﺎﺩﻝ &= #65259;ﻢ ﻫﺴﺖ،ﺣﺎﻝ ﻫﺮ= 4380;ﻪ ﺍﻧﮕﻴﺰﻩ ﺁﻥ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺗﻌ= ﺎﻃﻒ ﺑﺎﻟﻌﮑس ﺑﺎﺯ= 5175;ﺎﺏ ﻓﻌﻞ ﺍﺳﺖ. ﻳﻌﻨ= ﻰ ﻳﻚ ﺍﻧﻌﮑﺎس ﺍ&#= 65203;ﺖ. ﻟﺬﺍ ﺑﮕﻔﺘﻪ ﺷ&= #65248;ﺮ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ&#= 1548; ﺗﻌﺎﻃﻒ ﮐﻨﻴﻢ. = ﻣﮕﺮ ﺑﺎ ﻣﻮﺟﻮﺩﺍﺕ &= #65199;ﻧﺪﻩ ﻭﺣﺴﺎس ﺩﺭ ﻋﺸ&#= 65238; ﻭﺭﺯﻳﺪﻥ ﺑﭽﻨ&#= 65268;ﻦ ﺷﺮﻃﻰ ﻣﻘﻴّﺪ &#= 65255;ﻴﺴﺘﻴﻢ. ﻭ ﺍﻳﻦ ﻋﻠﺎﻗﻪ = ﺍﺳﺖ،ﻭ ﻋﺸﻖ ﺑﻬﻢ ﻃﺮﺍ&= #65199;. ﺗﻌﺎﻃﻒ ﻭ ﻋﺸﻖ&= #65169;ﺒﺎﻟﺎﺗﺮﺩﺭA= 251;ﻘﺎﻡﺭﻭﺣﻰﺗﺴ= ;ﻠﻴﻢﻣﻴﺒﺎﺷﺪ.<= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span><sp= an style=3D'mso-spacerun:yes'> </span>ﻗﻄﻌﺎ &#= 65169;ﻴﻦ ﻋﺸﻖ ﻭﺗﻌﺎﻃﻒ &= #65261; ﻫﻤﺪﻟﻰ ﺑﻨﻈﺮ &= #65207;ﻠﺮ ﺭﻭﺍﺑﻄی هست. @= 400;ﻪ ﺩﺭ ﻳﻚ ﺣﻘﻴﻘﺖ&= #65251;ﻨﺤﺼﺮ ﺍﺳﺖ. ﺍﻳﻨﮑﻪ ﻋ= ﺸﻖ ﺍﺳﺎس ﻗﻮﻯ ﺑﺮ&#= 65165;ﻯ ﺍﺗّّﮑای ﺗﻌᥴ= 6;ﻃﻒ ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﻋﺸ= ;ﻖ ﺯﺍﺋﻞ ﺷﺪ ﺗﻌﺎ&= #65219;ﻒ ﻧﻴﺰ ﺑﺎﻗﻰ ﻧﻤ&= #65264; ﻣﺎﻧﺪ. ﻭ ﺍﻳﻦ ﺍ= ;ﻟﺒﺘﻪ ﻋﺸﻖ ﻏﻴﺮ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﻭﻭﻗﺘﻰ ﻋ= ﺸﻖ ﺗﺸﺪﻳﺪ ﻣﻴﺸﻮ&#= 65193;،ﮐﻪ ﺍﺯ ﭘﻮﺳﺖ ﺑﻤﻐ&= #65200; ﺍﻳﻦ ﺗﻌﺎﻃﻒ ﭘ&= #65268;ﺶ ﻣﻴﺮﻭﺩ. ﻭ ﺗﻌﺎ= ﻃﻒ ﺗﺸﺪﻳﺪ ﻣﻴﻴﺎ&#= 65169;ﺪ. ﻟﺬﺍ ﻋﻄﻒ ﻣﺎ ﺑ= ﺪﻳﮕﺮﺍﻥ،ﺑﺴA= 176;ﻪ ﺑﻤﻘﺪﺍﺭ ﻋﺸﻖ &= #65251;ﺎ ﺍﺳﺖ،ﻧﻪ ﺑﺂﻧ= 5260;ﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻫﻢ ﺗﻌﺎﻃﻒ ﻭﻫ&= #65252;ﺪﻟﻰ ﻭﻣﺤﺒّﺖ ﺩﺍﺭ= 5255;ﺪ. ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺮﺣﺴﺐ ﻋﻠﺎﻗﻪ ﺁﮔﺎﻫ&#= 65166;ﻧﻪ ﺁﻧﻬﺎ ﺗﻌﺎﻃﻒ &= #65261;ﻣﺤﺒّﺖ ﺩﺍﺭﻧﺪ ﺗﻌﺎﻃ&#= 65234; ﺗﻨﺎﺳﺐ ﻣﺴﺘﻘ&#= 65268;ﻢ ﺑﺎ ﻋﺸﻖ ﻭﻣﺤﺒ&= #1617;ﺖ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺑﻨ= ﻈﺮ ﺷﻠﺮ ﻋﺸق ﻤﺠﺮ&#= 65193; ﺷﺮﻁ ﻧﻴﺴﺖ. ﮐﻪ= ﺑﺮﺍﻯ ﺗﻌﺎﻃﻒ ﮐﺮﺩﻥ &= #65227;ﺸﻖ ﻫﻢ ﺩﺍﺷﺖ. ﺍﻳﻦ= ﺩﺭ ﻣﺎﺩﻳّﺎت اﺳʋ= 74;. ﻭﻟﻰ ﺩﺭ ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﺑﺎ ﺗﺴﻠﻴﻢ ﺑﻴ&= #65208;ﺘﺮ ﺑﻌﺸﻖ ﺑﺮﺗﺮﻯ &= #65251;ﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﻭﻋﺎﺷﻖ = ﻓﻌّﺎﻝ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 4344;ﻴﺮ ﻓﻌّﺎﻝ ﺍﺳﺖ ﻭ &= #65203;ﺎﻟﻚ ﻣﻨﻔﻌﻞ. ﻭﻟﻰ ﻧ= ﻮﻋﻰ ﺍﺯ ﻋﺸﻖ ﺩﺭ ﭘﺸ= ﺖ ﺍﺣﺴﺎس ﻭﺗﻌﺎ= 5219;ﻒ ﻫﺴﺖ،ﮐﻪ ﻳﻚ ﻋ&#= 65208;ﻖ ﺷﺎﻣﻞ ﻭﮐﻠّﻰ &#= 65165;ﺳﺖ. ﻣﺎﻧﻨﺪ ﻋﺸﻖ ﺑ&= #65256;ﻮﻉ ﻭﻣﻠّﺖ ﻭﻭﻃﻦ . = ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺑﺎﮐﺴﻰ ﮐﻪ ﺩﻭ&= #65203;ﺘﺶ ﻧﺪﺍﺭﻳﻢ،ﺑﺎA= 199; ﺗﻌﺎﻃﻒ ﮐﻨﻴﻢ &= #65261;ﻟﻰ ﻣﻤﮑﻦ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻧﺴﺒﺖ ﺑﮑﺴﻰ ﮐ&= #65258; ﺩﻭﺳﺖ ﺩﺍﺭﻳﻢ &= #65175;ﻌﺎﻃﻒ ﮐﻨﻴﻢ،ﺑﻠﮑﻪ = 5169;ﺎﻳﺪ ﺗﺴﻠﻴﻢ ﺷﻮﻳﻢ. = ﺍﻳﻦ ﻫﻤﺪﺭﺩﻯ ﻭﺍﺻ&#= 65248;ﺎن الهی اﺳﺖ،که &= #65176;ﻌﺎﻃﻒ ﺗﺎﻡ ﺩﺍﺭﻧﺪ. ﭼ= ﻮﻥ ﺷﻔﻘﺖ ﺗﺎﻣﺎﺳ&#= 65174;. ﻭ ﻧﻪ ﻋﺸﻖ ﻭﺭﺯ= ﻯ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ،ﮐﻪ ﺍﻳﻦ ﺗﻌﺎﻃﻒ ﻋ&= #65208;ﻖ ﻣﺎﺩﻯ ﻗﺒﻠﻰ ﻟ&= #65166;ﺯﻡ ﺩﺍﺭﺩ. ﻳﻌﻨﻰ ﻣ= ﺤﺎﻝ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺁﻥ= ; ﻭﺍﺣﺪ، ﻫﻢ ﻧﻔﺮﺕ ﺩﺍﺷ&= #65174; ﻭ ﻫﻢ ﺗﻌﺎﻃﻒ ﮐ= ﻪ ﺑﮑﺴﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻴﻢ ﺩﺭ ﻧﻔﺮﺕ ﺍﺯ ﺭ= ﻧﺞ ﺍﻭ ﻟﺬﺕ ﻣﻴﺒﺮ&= #65267;ﻢ،ﻭ ﻋﻮﺍﻃﻒ ﺷﺮﻳﺮ &= #65261; ﺃﻫﺮﻳﻤﻨﻰ ﭼﻮ&#= 65253; ﮐﻴﻨﻪ ﻭ ﺣﺴﺪ ﻭ= ﺗﺸﻔّﻰ ﺧﺎﻃﺮ ﻳﺎ ﺩﻝ ﺧ= ﻨﻚ ﮐﺮﺩﻥ ﻭ ﻳﺎ ﻏﻴ= ﺮﺗﻤﻨﺪﻯ ﭘﻴﺪﺍ ﻧﻤﻴﮑﻨ&#= 65268;ﻢ. ﻭﻟﻰ ﻭﻗﺘﻰ که &#= 65256;ﺴﺒت ﺒﮑﺴﻰ ﮐﻪ ﺩﻭﺳ&= #1578; ﻨﺪﺍﺭﻳﻢ، ﺗﻌ= 5166;ﻃﻒ ﺑﮑﻨﻴﻢ،ﺁﻥ ﺷ= 5192;ﺺ ﺗﻌﺎﻃﻒ ﻣﺎﺭﺍ &= #65165;ﻫﺎﻧﺖ ﻣﻴﺪﺍﻧﺪ، ﻳﺎ &#= 65207;ﻔﻘﺖ ﻭﺗﺮﺣّﻢ ﮐﻪ ﻋ&#= 65166;ﻃﻔﻪ ﻧﺘﻴﺠﻪ ﻣﺤﺒّ= 5174; ﺷﺨﺺ ﺍﺳﺖ،ﻧﻪ &#= 65175;ﻨﻬﺎ ﺍﺩﺍﻯ ﻭﻇﻴﻔﻪ. = ﻟﺬﺍ ﺑﻨﻈﺮ ﺷﻴﻠﺮ ﺍ&= #65197;ﺯﺵ ﺩﺍﺩﻥ ﺑﺮﺧﻰ ﺑ&= #65194;ﺭﺩ ﻭ ﺍﻟﻢ،ﺑﺨﺎﻃ= 5198; ﺍﺭﺟﺎﻉ ﻋﺸﻖ ﺑ&= #65220;ﻮﺭ ﮐﻠّﻰ ﺑﺘﻌﺎﻃ= 5234;ﻭﺷﻔﻘﺖﻭﺗﺮ᥶= 7;ﮑﻢﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﻟﻰ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65257; ﺍﻧﺪ،ﮐﻪ ﻣﻮﺿ= 5262;ﻉ ﻋﺸﻖ ﺣﻘﻴﻘﻰ ﺁ&= #65247;ﺎﻡ ﺷﺨﺺ ﻣﻌﺬﺏ ﻧﻴ&= #65204;ﺖ. ﺑﻠﮑﻪ ﺍﺭﺯﺵ ﻣ&= #1579;بت ﻭ ﺑﺎﻃﻨﻰ ﺍﺳﺖ&= #1548;ﮐﻪ ﺍﻭﺭﺍ ﺍﺯ ﺭﻧﺞ = ﻧﺠﺎﺕ ﺑﺪﻫﺪ. ﻭ ﻟﺬﺍ ﺷ= ;ﻠﺮ ﻣﻨﮑﺮ ﻫﺮﮐﻮﺷ&#= 65206; ﺑﺮﺍﻯ ﺍﺭﺟﺎﻉ &= #65227;ﺸﻖ ﺑﺸﻔﻘﺖ ﻭ ﺗﻌﺎ&= #65234; ﺍﺳﺖ. ﻳﺎ ﺷﮑﻠﻰ= ﺍﺯ ﻣﺸﺎﺭﮐﺖ ﻭﺟﺪ&#= 65165;ﻥ ﺟﻤﻌﻰ. ﺷﻠﺮ ﻓﻨ= ﻮﻣﻨﻮﻟﻮﮊﻳﺴ= 5174; ﺍﻟﻤﺎﻧﻰ ﺑﻴﻦ &= #65227;ﺸﻖ ﻭ ﻣﺸﺎﺭﮐﺖ ﻭﺟ&= #65194;ﺍﻥ ﻓﺮﻕ ﻣﻴﮕﺬﺍﺭ&#= 65193;. ﺗﻌﺎﻃﻒ ﺍﮐثرA= 165; ﺳﻄﺤﻰ ﻭ ﮔﺬﺭﺍ&= #65253; ﺍﺳﺖ. ﻭﻟﻰ ﻋﺸﻖ= ﻫﻤﻴﺸﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺍﺯ &= #64344;ﻮﺳﺖ ﺑﻌﻤﻖ ﺑﺮﻭﺩ، &#= 65199;ﻳﺮﺍ ﻋﺸﻖ ﮐﻪ ﻧﺴﺒﺖ = ﺑﮕﻨﺎﻩ ﮐﺎﺭ ﻭﻣﺠﺮﻡ ﺩ&= #65165;ﺭﻳﻢ، ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻧ&= #65252;ﻮﻧﻪ ﺗﻌﺎﻃﻒ ﺑﺎ ﻣﺸ&= #65166;ﻋﺮ ﺷﺮﻳﺮ ﻭ ﺧﺒﻴث &= #65169;ﺎﺷﺪ. ﺑﻠﮑﻪ ﻧﻮﻋﻰ ﺍ&= #65199; ﺍﺗﺼﺎﻝ ﻣﺴﺘﻘ&#= 65268;ﻢ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﻣ= ;ﺠﻤﻮﻋﻪ ﺍﺯ ﺻﻔﺎﺕ ﻣصب= 578; ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺷ= ﻠﺮ ﺑﻴﻦ ﺁﻧﻬﺎ ﻓﺮ&= #65237; ﺩﺭ ﮐﺮﺍﻣﺖ،ﻭ= 5251;ﻌﻨﻰ ﻧﻔﺴﺎﻧﻰ ﮔﺬﺍ&#= 65197;ﺩﻩ ﺍﺳﺖ. ﻭ ﺗﻌﺎﻃﻒ= ﺭﺍ ﻭﻇﻴﻔﻪ ﻭﺟﺪﺍ&#= 65255;ﻰ ﻳﺎ ﺍﺳﺘﺠﺎﺑﺖ &= #65261; ﭘﺎﺳﺦ ﻣثبت ﻋA= 166;ﻃﻔﻰ ﻣﻴﺪﺍﻧﺪ. ﻭﻟﻰ = ﻋﺸﻖ ﺭﺍ ﻓﻌﻞ ﺗﻠﻘﺎ&= #65163;ﻰ ﻧﺎﮔﻬﺎﻧﻰ،ﻭ = 5165;ﺯ ﺩﺭﻭﻥ ﻭ ﺣﺮﮐﺖ = ﻧﻔﺴﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻋﺸﻖ ﺍﻳﻦ ﻣﺤﺪ&= #65261;ﺩﻳّﺖ ﺭﺍ ﻧﺪﺍﺭﺩ ﻭ ﺑ= ﻤﻮﺿﻮﻋﺎﺕ ﺑﺪﻭﻥ ﺍﺣﺴﺎس &#= 65261;ﺟﺪﺍﻥ ﻣﺘﻮﺟّﻪ ﻣﻴﮕ= 5198;ﺩﺩ. ﻣﺎﻧﻨﺪ ﻃﺒﻴﻌ&#= 65174; ﻭ ﺯﻳﺒﺎﺋﻰ ﻭﻫ&= #65256;ﺮ ﻋﻠﺎﻗﻪ ﺑﺸﻴئ &#= 65255;ﺎﺳﻮﺗﻰ ﻣﺎﺩﻯ ﻏﻴﺮ ﺍﺯ&= #65227;ﺸﻖ ﺑﻬﻢ ﻃﺮﺍﺯ ﻣﻠ&= #64401;ﻮﺗﻰ، ﻭ ﻋﺸﻖ ﺍﻟﻬﻰ ﻟ= ﺎﻫﻮﺗﻰ ﺍﻟﻠﻪ،ﻭﻳﺎ ﻣ= 5198;ﺍﺗﺐ ﻋﺸﻘﻬﺎی عقلی= ; ﺟﺒﺮﻭﺗﻬﺎﺍﺳ&= #65174;،ﻭﻟﻰ ﺷﻠﺮ ﻓﺮﺍﻣﻮﺵ &= #64400;ﺮﺩﻩ ﮐﻪ ﻋﺸﻖ ﻃﺒﻴﻌ&= #65174;، ﺷﮑﻠﻰ ﺷﺨﺼﻰ ﺩ&= #65165;ﺭﺩ ﻭ ﺑﻤﺎ ﮐﻤﻚ ﻣﻴ= ﮑﻨﺪ،ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﻴﺰ ﺷﺨﺼﻰ = ﺑﺸﻨﺎﺳﻴﻢ. ﻭ ﻗﺎﺑﻞ ﻣﺒﺎﺩ&= #65247;ﻪ ﺭﻭﺍﺑﻂ ﺑﺎﻫﻢ &= #65169;ﺪﺍﻧﻴﻢ ﺣﻘّﺎ ﻋﺸﻖ ﺑﻮ&#= 65219;ﻦ ﻭﺟﺎﻣﻌﻪ ﻭﺍﻧ&#= 65204;ﺎﻧﻴّﺖ ﻭ ﺧﺪﺍ ﻭ ﺍﺭﺯﺷ= ﻬﺎ،ﮐﻪ ﺭﻧﮓ ﻋﺸﻖ ﻏﻴﺮ = ﺷﺨﺼﻰ ﺩﺍﺭﻧﺪ،ﺩﺭ ﭘ= 5208;ﺖ ﺳﺮ ﺧﻮﺩ ﺭﺍﺑﻄ&= #65258; ﺷﺨﺼﻰ ﺑﻴﻦ ﻣﺎ = ﻭ ﺁﻧﻬﺎ ﺩﺍﺭﺩ. ﻭ= ﺍﻧﺴﺎﻥ ﻋﻮﺍﻃﻒ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﺁﻧﻬﺎ ﺍﺳﻘ&#= 65166;ﻁ ﻣﻴﮑﻨﺪ. ﻭ ﻃﺒﻴ= ﻌﺖ ﺭﺍ ﺯﻧﺪﻩ،ﻭ ﺧ&#= 65194;ﺍ ﺭﺍ ﺷﺨﺺ،ﻭ ﻫﻨ&#= 65198; ﺭﺍ ﭘﺪﻳﺪﻩ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭ ﻋﻠﻢ ﺭﺍ ﺭﺳﺎ= ﻟت اﻧﺴﺎﻧﻰ ﺑﺪﺍ= 5255;ﻴﻢ. ﻟﺬﺍ ﺍﺯ ﺍﺑﺘﺪ&= #65165; ﺗﺠﺮﺑﻪ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻩ،ﮐﻪ ﺟﺎﻯ ﻣﻘﺎﻳﺴﻪ &= #65169;ﻴﻦ ﺗﻌﺎﻄﻒ ﻭ ﻋﺸﻖ = ﺩﺭ ﮐﻤﻴّﺖ،ﻭﺗﻨʌ= 62;ﻉ ﻭ ﻋﺸﻖ ﻧﻴﺴﺖ. ﻭ= ; ﺗﻌﺎﻃﻒ ﻗﺎﺩﺭ ﻧﻴﺴﺖ،= 5235;ﺎﺻﻠﻪ ﻣﺎﺭﺍ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺑﺮﻃﺮﻑ ﮐﻨﺪ. ﻭ= ﻟﻰ ﻋﺸﻖ ﺫﺍﺗﺎ ﻣﺘ&= #65262;ﺟّﻪ ﺑﺎﻃﻦ ﻋﻤﻘﻰ ﺩ&= #65267;ﮕﺮﻯﻧﻴﺴﺖ،ʄ= 00;ﻪﺑﺨﻮﺍﻫﻴﻢﺩ= ﺭﺁﻥﻧﻔﻮﺫﮐﻨ= 5268;ﻢ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5255;ﻈﺮﻳّﺎﺕ ﻋﻘﻠﻰ ﺩﺭ ﮐﻤﺘ&= #65198;ﻳﻦ ﺣﺠﻢ ﺁﻥ ﺑﺰﺭﮔ&= #65176;ﺮﻳﻦ ﻗﺪﺭﺕ ﻣﻐﺰﻯ ﺭ&= #65165; ﺧﺴﺘﻪ ﻭ ﭘﺮﻳﺸ&= #65166;ﻥ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺩﺭ= ﻧﺘﻴﺠﻪ ﺳﻮﺩﻯ ﺍﺯ ﺗﻤﺎ&= #65249; ﺍﻳﻦ ﻧﻈﺮﻳّﺎ= 5173; ﻧﻴﺴﺖ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺑﺘﻮﺍﻥ ﺁﻧﻬﺎ &= #65197;ﺍ ﭼﻮﻥ ﻣﻘﺎﻣﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﺑ&= #65198;ﺍﻯ ﺗﻘﻠﻴﺪ ﺑﮕﺬﺍ&#= 65197;ﻳﻢ. ﻳﻚ ﻧﻈﺮ ﻭﻟﻮ ﻏ= ﻠﻂ ﺑﺘﻨﻬﺎﺋﻰ،ﺍ@= 404;ﺮ ﮐﺴﻰ ﻣﺮﺍﻗﺒﻪ &= #65203;ﻠﻮﮐﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65194;،ﺧﻮﺩ ﺭﺍﻫﻬﺎﻯ ﺩﺭﺳ&#= 65174; ﺑﻌﺪﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﻳﺎﻓﺖ. ﻭﺯﻣﺎﻧ&= #65264; ﻣﻴﺮﺳﺪ ﮐﻪ ﻭﻗ&= #65176;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭ ﺗﺴﻠﻴﻢ ﺑﺎ ﻭﻟ&= #65264; ﺍﻟﻬﻰ،ﻭﺗﻨﻬA= 166; ﺗﻤﺮﮐﺰ ﻓﮑﺮﻯ&#= 1548;ﺩﺭ ﻳﻚ ﺣﺮﮐﺖ ﺍﻟﻬ&= #65264;،ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺳﺮ ﻣﻴﺮﺳﻨﺪ. ﮐ= ﻪ ﺣﺘﻰ ﺑﻴﺶ ﺍﺯ ﺍ= ﺯ ﻣﺠﻤﻮﻉ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﻏﻴﺮ ﻋﻤﻠﻰ ﺩﻳ&= #65268;ﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺎ ﻓﻠﺎﺳﻔﻪ ﺍﺧﻠ&#= 65166;ﻕ ﻭ ﻳﺎ ﻋﺮﻓﺎﻯ ﻏ= ﻴﺮ ﻋﻤﻠﻰ ﻭ ﻗﺸﺮﻯ = ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; ﻓﺮﺍﻭﺍﻥ ﻫﺴﺘ&#= 65256;ﺪ. ﭘس ﻧﺘﻴﺠﻪ ﻣﻴ&#= 64405;ﻴﺮﻳﻢ،ﮐﻪ ﺷﺨﺺ ﺑﺎﻳﺪ ﺧﻮ&= #65193; ﺑﺴﺮﭼﺸﻤﻪ ﺣﮑ&#= 65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮ&= #65193;ﻯ،ﻭ ﺩﻳﺪﺍﺭ ﻋﻮﺍﻟ&#= 65250; ﻣﻠﮑﻮﺗﻰ ﺑﺮﻭ&#= 65193; ﻭ ﺑﺒﻴﻨﺪ. ﻭ ﺍﮐ= ;ﺘﻔﺎ ﺑﺸﻨﻴﺪﻥ ﮐﻠﺎ&#= 65249; ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮ&#= 65165;ﻥ ﻭ ﺍﻭﻟﻴﺎ ﻧﮑﻨ&= #65194;. ﺯﻳﺮﺍ ﻫﺮ ﮐﻠﺎ&= #65249; ﺍﻭﻟﻴﺎ،ﻣﻘﺒA= 262;ﻝ ﻃﺒﻊ ﻫﻤﻪ ﺍﻓﺮ&= #65165;ﺩ ﻧﻴﺴﺖ. ﻫﺮﮐﺶ ﺑ= ﺎﻳﺪ ﻣﻌﺒﻮﺩ ﺍﻟﻬﻰ &= #65261;ﻣﻨﺎﺳﺐ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺸﻨﺎﺳﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺳﺒﮑﺒﺎﺭ ﺍﺯ ﻧ&= #65224;ﺮﻳّﺎﺕ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264; ﻭﻣﺬﺍﻫﺐ ﻗﺸﺮ&#= 65263; ﺑﺎﻃﻞ ﻣﻴﺸﻮﺩ&#= 65169;ﺴﺮﻋﺖ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ&#= 1548;ﭼﻮﻥ ﭘﺮﻭﺍﺯ ﺫﺍﺕ ﺭ&= #65261;ﺣﻰ ﺩﺭ ﻣﻌﺮﺍﺟﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻭﻋﻘﻠ&#= 65264; ﻣﻴﮑﻨﺪ. ﻫﺮﭼﻪ = ﻋﺎﺷﻖ ﺗﺮ ﻭ ﺻﺎﺩﻕ ﺗﺮ= ،ﻭﺟﺪﻯ ﺗﺮ ﻭ ﭘﻴﮕﻴﺮﺗ&= #65198; ﺯﻭﺩﺗﺮ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺑﻤﻘﺼﺪ ﺭﺳﻴﺪ. = ﮐﻪ ﮔﺎﻫﻰ ﻳﻚ ﺷﺒﻪ = ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﺭﻓﺘ&= #65254; ﺩﺭ ﺣﺮﮐﺖ ﺗﮑﺎ&= #65251;ﻠﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ = ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺩﺭﻭﻳش &#= 65198;ﺿﺎ ﻋﺎﺭﻑ ﻧﺠﺎت ﺪ&#= 65197; ﺩﻭﻗﺪﻡ ﺍﺳﺖ،= 5239;ﺪﻡ ﺩﻭﻡ ﺭﺍ ﻧﮕﺬﺍ&= #65207;ته اﻳﻢ ﺭﺳﻴﺪه اA= 267;ﻢ ﺗﺎ ﭼﻪ ﻋﺸﻘﻰ ﻭ= ﭼﻪ ﺷﺪﺗﻰ،ﻭﭼﻪ ﺍ= 5203;ﺘﻌﺪﺍﺩﻯ ﻭﭼﻪ ﮐﻤﻚ ﻭ ﺍﻣ= ﺪﺍﺩﺍﺕ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. </span><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM116><span dir=3DLTR>M116 </span><span lang=3DAR-SA><o:p><= /o:p></span></a></p> <span style=3D'mso-bookmark:M116'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><o:p> </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>من و شخصیّت فردی</sp= an></b><span lang=3DAR-SA> </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﭘﺮ= ﺳﺶ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﻳﻦ ﻣﻦ ﭼﻴﺴﺖ،ﮐﻪ &#= 65251;ﻴﺨﻮﺍﻫﺪ ﺧﻮﺩﺵ ﺭﺍ ﺗﻨﻰ = ﻣﺴﺘﻘﻞ ﻧﺸﺎﻥ ﺑﺪﻫﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65175;ﻦ ﺍﻧﺴﺎﻥ،ﻳﻚ ﻭ= 5165;ﺣﺪ ﮐﻠّﻰ ﻭ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺍﺟﺰﺍﻯ ﺳﻠّﻮ= 5247;ﻰ ﻭﻣﻮﻟﮑﻮﻟﻰ ﻭ &= #65155;ﺗﻤﻰ ﺍﺳﺖ. ﮐﻪ ﻫﺮﺟﺰ= ﺋﻰ ﺯﻧﺪﮔﻰ ﻣﺴﺘﻘ&#= 65246; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﺯﻣﺎﻧﻰ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻳ&#= 65256;ﺪ ﻭ ﺯﻣﺎﻧﻰ ﻣﻴﻤ&= #65268;ﺮﻧﺪ. ﻭﻫﻨﻮﺯ ﺍﻧﺴﺎ&#= 65253; ﻫﻤﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺧﻮﺩﺭﺍ ﻣﻴﺸﻨ&#= 65166;ﺳﺪ،ﭼﻪ ﺭﺳﺪ ﺑﺪﻳﮕﺮﺍ&#= 65253;. ﺗﻦ ﺍﻧﺴﺎﻥ ﻧﻈ&= #65166;ﻣﻰ ﮊﻧﺘﻴﮑﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻮﺍﺩ ﺁﻥ ﺗﻐﻴ&= #65268;ﺮ ﻣﻴﮑﻨﺪ. ﻭﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﭘ= ﻨﺠﺎﻩ ﺑﺎﺭ ﺩﺭﺁﺯﻣﺎ&#= 65267;ﺶ ﻋﻠﻤﻰ ﺑﺎ ﺭﺍﺩ&= #65267;ﻮ ﺍﮐﺘﻴﻮ عَوَ᥹= 3; ﻣﻴﺸﻮﺩ. ﺣﺘﻰ ﻫﻤﺎﻥ ﮊﻧ&= #65176;ﻴﻚ ﺣﺎﮐﻢ ﺑﺮ ﺗﻦ ﻭ= ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎ&= #65253;. ﻭﻟﻰ ﺑﺎﺯ ﺍﻳﻦ = ﻧﻈﺎﻡ ﺑﺪﻭﻥ ﺗﻐﻴﻴﺮ &= #65255;ﻮﻋﻰ ﺧﻮﺩ،ﭘﻴﺮﻯ ﺩ= 5165;ﺭﺩ . ﻭﻟﻰ ﻣﺎﻫﻴّﺖ = ﻭﺍﻗﻌﻰ ﺗﺮ ﺟﺴﻢ،ﻫﻤﺎ= 5253; ﻧﻈﺎﻡ ﻋﺼﺒﻰ ﻭ&= #65195;ﻫﻨﻰ ﺣﺎﮐﻢ ﺑﺮﺟﺴﻢ &= #65165;ﺳﺖ ﮐﻪ ﺗﻦ ﻣﻄﻴﻊ ﺫ= ﻫﻦ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎﺯ= ﻫﻤﻴﻦ ﻧﻈﺎﻡ ﺫﻫﻨﻰ ﻓ&= #64401;ﺮ،ﻭﻧﻈﺎﻡ ﻋﺼﺒﻰ ﻣﺎﺩﻯ،= 5191;ﻮﺩ ﺑﺎﺯﻳﭽﻪ ﺭﻭﺍ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ،ﮐﻪ ﺟﺎﻯ ﺍﻧﮑﺎﺭ ﺁ&= #65253; ﻧﻴﺴﺖ. ﻭ ﺍﻳﻦ ﻧ= ;ﺎﺧﻮﺩﺁﮔﺎﻩ،</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻤﺎﻥ ﮊﻧﺘʌ= 68;ﻚ ﺟﺴﻤﺎﻧﻰ، ﮐﻪ &#= 65165;ﻧﺪﻭﺧﺘﻪ ﻫﺎﻯ ﻣﻌﺮﻓﺘﻰ &= #65195;ﻫﻨﻰ ﻧﻤﻴﺒﺎﺷﺪ. ﺯﻳ&= #65198;ﺍ ﻫﻢ ﺗﻦ ﻭﺫﻫﻦ ﻭ= ﺗﺎﺧﻮﺩﺁﮔﺎﻩ= 548; ﺑﺎﺯﻳﭽﻪ ﺗﺤﮑ&#= 1617;ﻢ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻧﻪ ﻣﺎﺩﻯ ﺍ= ﺳﺖ،ﻭﻧﻪ ﺩﺍﺧﻞ ﺗﻦ. ﮐﻪ ﺗ= ;ﻦ ﻏﺮﻕ ﺭﻭﺡ ﺧﻮﺩ = ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﺑﺮﺧﻰ ﻣ&= #65256;ﮑﺮ ﺭﻭﺡ ﺑﺎﺷﻨﺪ،= 5261;ﻟﻰ ﺭﺷﺘﻪ ﻫﺎﻯ ﻋﻠ&= #65252;ﻰ ﻣﺘﻌﺪﺩﻯ ﺩﻟﺎ&#= 65163;ﻞ ﻋﻠﻤﻰ ﻭﺗﺠﺮﺑ&#= 65264; ﺩﺍﺭﺩ،ﮐﻪ ﺭﻭ= 5185; ﻫﺴﺖ. ﭼﻮﻥ ﺍﺳﭙ= ﺮﻳﺖ ﻭﺍﻟﻴﺴﻢ، ﻭﻋ= 5248;ﻢ ﮊﻧﺘﻴﻚ ﻭ ﻧﻈﺮ&= #65267;ّﺎﺕ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65255;ﻪ( ﭘﺎﺭﺍ ﺳﺎﻳﮑﻮ&#= 65247;ﻮﮊﻯ). ﺩﺭ ﻣﻮﺭﺩ ﺧﻮﺍ&= #65169;ﻬﺎ ﻭﺭؤﻳﺎﻫﺎ ﻭﻧ= 5268;ﺰ ﭼﻨﺪ ﺭﺷﺘﻪ ﻋﻠ&= #65252;ﻰ، ﻭﺣﺘﻰ ﻓﻠﺴﻔﻰ &= #65193;ﻳﮕﺮ،ﮐﻪ ﺩﺭﺟﺎﻯ ﺧﻮﺩ ﻣ&= #65220;ﺮﺡ ﮐﺮﺩه ﻴﺎ ﺧﻮﺍ&#= 65259;ﻴﻢ ﮐﺮﺩ،ﺁﻣﺪﻩ ﺗ= 5166;ﺧﻮﺍﻧﻨﺪ ﺭﺍ ﺍﺯ ﻣﻄﺎﻟﻌ&= #65258; ﺻﺪﻫﺎ ﮐﺘﺎﺏ ﺩ&= #65197; ﺍﻳﻦ ﺑﺤث ﺭﻭﺡ &= #65261;ﺭﻭﺍﻥ ﻣﻌﺎﻑ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻴﻢ . ﺗﻐﻴﺮ ﻣﺎﻫﻮﻯ= ﺍﺟﺰﺍٴ ﺗﻦ،ﻭ ﻳﺎ ﻋﻮﺍ&#= 65251;ﻞ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪ&#= 65257; ﻧﻈﺎﻣﻬﺎﻯ ﺫﻫ&#= 65256;ﻰ،ﻭ ﺣﺘﻰ ﮐﻤﭙﻠﮑس &#= 65259;ﺎﻯ ﻓﺮﺍﻭﺍﻧﻰ ﮐﻪ &= #65259;ﺮ ﺍﻧﺴﺎﻧﻰ ﺩﺍﺭ&#= 65193; ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﻭ ﺍﻭﻟﻴﺎ ﻧﻴﺰ = ﺩﺍﺭﻧﺪ،ﻫﺮﮐA= 194;ﺍﻡ ﺗﻐﻴﻴﺮ ﻣﻤﮑﻦ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻦ ﺩﺭ ﻭﺭﺯﺵ ﻭﺫﻫ&= #65254; ﺩﺭ ﺗﺤﺼﻴﻞ،ﻭ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺭ ﻣﻌﺎﻟﺠﺎﺕ &= #65197;ﻭﺍﻥ ﮐﺎﻭﺍﻥ ﮐﻪ ﻣﻌ&= #65252;ﻮﻟﺎ ﮐﺴﻰ ﺑﻔﮑﺮ ﺗﻐ&= #65268;ﻴﺮ ﻣﺎﻫﻴّﺖ،ﻭ ﺍA= 197;ﺯﺷﻬﺎﻯ ﻣﻘﺎﻣﻰ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻧﻰ،ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. = ﭼﻪ ﺭﺳﺪ ﺑﻤﺎﺟﺮﺍ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ،ﮐﻪ ﺟﺰ ﺍﺗﻤﻬﺎﺋﻰ &= #65169;ﻴﺸﺘﺮ ﻧﻴﺴﺘﻨﺪ. ﺗﻨﻬ&= #65166; ﻧﻈﺎﻣﻰ ﺩﺍﺭﻧ&#= 65194;،ﮐﻪ ﺍﻳﻦ ﻧﻈﺎﻡ ﻧﻴ&= #65200; ﺧﻮﺩ ﺑﺨﻮﺩ ﻧﻴ&= #65166;ﻣﺪﻩ،ﮐﻪ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65155;ﺯﻟﻰ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65255;ﻰ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺗ&= #65188;ﺖ ﺟﻤﺎﺩﻯ ﻭﺟﻤﺎ&#= 65193;ﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﮔﻴﺎﻫﻰ ﻭ= ﺣﻴﻮﺍﻧﻰ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65169;ﻘﻪ ﺩﺍﺷته ﻮ ﻫﻨﻮ= 5199; ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻧﻴﺰ ﺩﺭﭘﻴﺶ ﺩﺍﺭﺩ. = ﺩﺭ ﻫﺮ ﻧﻮﻉ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﮑﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ،ﻭﺿA= 198;ﻭﺭﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65260;ﺘﺮ ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﻣ&= #65268;ﺴﺎﺯﺩ. ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺧ&= #65262;ﺩﺭﺍ ﺧﻮﺩ ﻣﻮﺟﻮﺩ ﻣ&= #65268;ﺴﺎﺯﺩ. ﺑﺨﺼﻮﺻﺪﺭﺍﻧ= 5204;ﺎﻥ،که اﻳﻦ ﺗﻮﻟﺪ ﻧﺨ&#= 65204;ﻴﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻭ ﻧﻴﺴﺖ. ﻭ= 5175;ﻮﻟﺪﺍﺕ ﻗﺒﻠﻰ ﻓﺮﺍﻭﺍ&#= 65255;ﻰ ﺩﺍﺷﺘﻪ،ﮐﻪ ﺩ= 5197; ﻋﻠﻢ ﺟﻨﻴﻦ ﺷﻨ&= #65166;ﺳﻰ ﻫﺮ ﻧﻄﻔﻪ ﺍﻧﺴ&= #65166;ﻧﻰ ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍ&#= 65225; ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165; ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨ&#= 65194; ﻭ ﺳﺮﻳﻊ. که ﻤﺎ = ﻗﺴﻤﺘﻬﺎﻯ ﺁﺧﺮ ﺭﺷﺪ ﺟﻨﻴ&= #65254; ﺭﺍ ﻣﻰ ﺗﻮﺍﻧﻴ&= #65250; ﺑﺒﻴﻨﻴﻢ. ﻭﺟﻨ&= #65268;ﻦ ﺩﺭ ﺁﺧﺮﻳﻦ ﺳﺮ&= #65255;ﻮﺷﺖ ﻧﻮﻋﻰ ﻭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ،ﺗ= 5262;ﻗﻒ ﭘﻴﺸﺮﻭﻯ ﻧﻮﻋ&#= 65264; ﺩﺍﺭﺩ،ﻭ ﺁﻏﺎ= 5199; ﺗﮑﻤﻴﻞ ﺟﺴﻢ ﻭ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻋﺼﺎﺏ. ﻭﺣA= 176;ﻰ ﺭﻭﺍﻥ ﺗﻮﻟﺪ ﻓ&= #65228;ﻠﻰ ﺧﻮﺩ. ﻭﻟﻰ ﺑﺤث = ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ، ﺑ= 5268;ﺸﺘﺮ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴ&#= 65194;ﻩ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴ&= #65200; ﻓﺮﺍﻭﺍﻥ ﻭﻧﺎ&#= 65251;ﺤﺪﻭﺩ ﺗﻮﻟﺪﺍﺕ ﺩﺍﺭ&#= 65193; ﺑﺮﺧﻰ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻪ ﺑﻨﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻣﻴﺮﻭﻧﺪ،ﻭ ﺑ= 5198;ﺧﻰ ﻗﻬﻘﺮﺍﺋﻰ ﮐﻪ &= #65169;ﻨﺴﺦ ﻭﻣﺴﺦ ﺍﻧﻮﺍﻉ &= #65187;ﻘﻴﺮ ﻗﺒﻠﻰ ﺳﻘﻮﻁ ﻣ&= #65268;ﮑﻨﻨﺪ،ﺗﺎ ﺍﺯ ﻧﻮ ﺑﻨﻮﻉ ﺑ= ﺸﺮﻯ،ﻭﻫﻤﻴﻦ ﺗﮑﺎﻣﻞ ﻣثبت A= 197;ﻭﺡ،ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ،ﮐﻪ ﻋﻠ= 5250; ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺗﺎ ﺗ= ﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﻴﺎﺑﺪ. ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس &= #65165;ﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﻭﻳﺎ ﻋﺮﺵ= ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65176;ﮕﺎﻥ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﻭ ﻓﺮﺷﺘﻪ ﮔﻮﻧ&= #65258; ﺑﺨﻠﻖ. ﻭﺑﻌﻨﻮ&= #65165;ﻥ ﻋﻀﻮﻯ ﺯﻧﺪﻩ ﻭ = ﻣﻠﻤﻮس ﻭﻣﺤﺴﻮس ﺍﻟﻬ= 5264;،ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮐﻪ ﺷﻬﻮ&= #65193; ﻧﺨﺴﺘﻴﻦ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰﻣﻴﺒﺎﺷﻨA= 194;. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5247;ﺬﺍ ﻣﺎ ﺍﺯ ﺗﻐﻴﻴﺮ = ﻣﻤﮑﻦ ﺩﺭ ﺭﻭﺡ ﺭﺍ ﻣﻄ= ﺮﺡ ﻣﻴﮑﻨﻴﻢ. ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺑﻨﺎﻡ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ،ﻭ ﺭA= 261;ﺡ ﺍﻳﺪﺁﻝ ﻃﻠﺐ ﻧ&= #65236;س ﻟﻮّﺍﻣﻪ، ﮐﻪ = 5255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺗﺎ ﺑﺮﻭﺡ ﺍﻟﻬ&= #65264; ﻧﻔس ﻤﻄﻤنّه ʌ= 08;ﺎﻫﺪﺍن ﺒﺮﺳﻴﻢ. ﻭﺍﮔﺮ = ﺑﺎﺯﮔﺸت ﺒﺨﻠﻖ ﻫﻢ ﺩﺍﺷ&= #65176;ﻨﺪ،ﺑﻨﻔس ﻤﻠﻬمه ﻤﻴﺮﺳA= 268;ﻢ. ﮐﻪ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺩﺭ ﺳﻄﺢ ﺍﻧﺒﻴﺎ ﻭ = ﺍﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ. ﺣﺎﻝ = ﺍﻳﻦ ﻣﻦ ﺍﻧﺴﺎﻥ ﺩﺭ = ﻣﻴﺎﻧﻪ ﺑﺎﻳﺪ ﻭﺿﻌﺶ ﺑ&= #65198;ﺍﻯ ﺧﻮﺩﻣﺎﻥ،ﭼﻪ = 5197;ﺳﺪ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺎﻳﺪ ﺭﻭﺷﻦ ﮔ&= #65198;ﺩﺩ. ﮐﻪ ﺍﻳﻦ ﻣﻦ ﻫﺎ= ﻯ ﺍﻧﺴﺎﻥ ﻣﺘﻐﻴ&#= 65198; ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺗ= ﻐﻴﻴﺮﺍﺕ ﻣﻤﮑﻦ ﺩﺭ ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻰ،ﻭﻧA= 236;س ﺍﻣّﺎﺭﻩ ﭘﺮ ﻋ&#= 65240;ﺪﻩ ﻭ ﻋﻘﻴﺪﻩ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻧﺴﺎﻥ. ﺍﺻﻄﻠﺎﺣﺎ ﻫﻤ&#= 64381;ﻨﺎﻥ ﺣﻴﻮﺍﻥ ﻭ ﺟﺎﻫ&= #65246; ﺍﺯ ﺍﻣﻮﺭ ﺑﺮﺗ&= #65198; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﻨﻬﺎ ﺗﻐﻴﻴﺮ ﻣﺎﻫﻮ&#= 65263; ﻭ ﻣﺎﻫﻴّﺖ ﻣﻦ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻧﻤﻮﻧʌ= 58; ﻣثبت ﻮﻣﺘﻌﺎʌ= 47;ﻰ ﺍﺳﺖ. ﻭﺩﻳﮕﺮ ﺗ= ﻐﻴﻴﺮﺍﺕ ﺳﺮﺍﺳﺮ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ،ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﻨ&= #1617;ﻢ ﺟﻬﺎﻥ،ﺩﺭ ﺗﻮ= 5247;ﺪﺍﺕ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﺪ&= #65175;ﺮ ﻣﻴﺮﻭﻧﺪ،ﻭﻳA= 166; ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭﺣﺘﻰ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ = ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤﺖ ﺟﻤﺎﺩﻯ. ﺯﻳﺮﺍ = ﺑﺮﺍﻯ ﺳﻘﻮﻁ ﻧﻮﻋﻰ ﻫ&= #65268;ﭻ ﻣﺤﺪﻭﺩﻳّﺘﻰ = 5255;ﻴﺴﺖ ﺗﺎ ﺍﻧﺴﺎﻥ ﭼﻘ&= #65194;ﺭ ﺍﻧﺤﺮﺍﻑ ﻭﻓﺴ&#= 65166;ﺩ ﻭﮔﻨﺎﻩ ﻭ ﺳﺘﻤ&= #64401;ﺎﺭﻯ ﺑﺪﻳﮕﺮﺍﻥ ﻭﺧ&#= 65262;ﺩ ﻭ ﻃﺒﻴﻌﺖ ﮐﺮﺩ&= #65257; ﺑﺎﺷﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>هب&#= 1608;ﻡ ﻓﻴﻠﺴﻮﻑ ﻣﻨﮑ&#= 65198; ﭼﻨﻴﻦ ﻣﻨﻰ ﺩﺭ = ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ ﻭ ﺁﻧ&= #65198;ﺍ ﺗﻨﻬﺎ ﻣﺠﻤﻮع= 607; اﻯ ﺍﺯﺍﺣﺴﺎﺳ= 5166;ﺕ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻣﻠ= ﮑﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﻧﻔﺴ&= #65166;ﻧﻰ ﻣﻴﺸﻨﺎﺳﺪ،ﮐA= 258; ﺍﻧﺴﺎﻥ ﺩﺭ ﻃﻮ&= #65245; ﺯﻧﺪﮔﻰ ﺍﺿﺎﻓ&#= 65166;ﺗﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﻭ ﺗثبیت ﻭﻣﻠʄ= 01;ﻪ ﺷﺪﻩ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺟﻤﻊ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﺗﺎ ﺍﻳﻨﺠ= ﺎ ﻫﻴﻮﻡ ﺑﻨﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺭﺳﻴﺪﻩ،ﻭﺧﺒA= 198; ﺍﺯ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻧﺪﺍﺭﺩ. ﭼﻪ ﺭﺳ= ﺪ ﺍﺯ ﺍﻫﻤﻴّﺖ ﻟ&#= 65200;ﻭﻡ ﺗﻐﻴﻴﺮ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺍﻳﻦ ﺭﻭﺡ ﺣﻴﻮ&= #65165;ﻧﻰ ﺍﻧﺴﺎﻥ ﮐﻪ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻨﻬﺎ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ &= #65251;ﻌﻠّﻤﻴﻦ ﻣﺘﺎﻓﻴﺰﻳﻦ ﻭ &= #65197;ﻭﺡ ﺷﻨﺎﺳﻰ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺭﻭﺡ ﺻﺤﺒﺖ ﻣﻴ&= #64401;ﻨﻨﺪ. که ﻤﺎ ﺍﺯ ﺁﻥ ﻧ&= #65268;ﺰ ﻣﻴﮕﻮﺋﻴﻢ ﻭ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺩ ﺑﺎﻳﺪ ﺑﺮ&= #65261;ﺩ ﻭ ﺩﺭ ﺧﻮﺩ ﺑﺒﻴ= ﻨﺪ ﻭ ﺍﻳﺠﺎﺩ ﻧﻤﺎ&= #65267;ﺪ. ﻭ ﺍﮐﺘﻔﺎ ﺑﺸﻨ&= #65268;ﺪﻥ ﻧﮑﻨﺪ. ﻣﻤﮑﻦ ﺍ= ﺳﺖ ﺍﺯ ﻫﻴﻮﻡ ﭘﺮﺳ&= #65268;ﺪ،ﮐﻪ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ &= #65165;ﺣﺴﺎﺳﺎﺕ ﺩﺭ ﮐﺠﺎ ﺍﻧﺪﻭ&= #65191;ﺘﻪ ﻣﻴﺸﻮﺩ ﺩﺭ ﺫﻫ&= #65254; ﮐﻪ ﺟﺎ ﻭ ﻣﮑﺎﻧ= ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﻰ ﺑﻴﻨﻴʌ= 50;. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻓﮑﺮ ﺗ= ﺮﺷّﺤﻰ ﺩﺭ ﻣﻐﺰ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ ﻭﺭﻭﺍﻥﺷﻨﺎﺳ= 5264; ﺁﻏﺎﺯ ﺍﺯ ﺯﻳﮕ&= #65252;ﻮﻧﺪ ﻓﺮﻭﻳﺪ، ﺑﻄﻮ= 5197; ﻋﻠﻤﻰ ﻣﻌﺘﻘﺪ &= #65169;ﻨﺎﺧﻮﺩﺁﮔﺎA= 257; ﺷﺪ. که ﺠﺪﺍ ﺍﺯ = ﺧﻮﺩﺁﮔﺎﻩ ﺫﻫنی اﺳﺖ. ﻭﻧ= 5224;ﺮیه ﻤﻦ ﻭ ﺍﮔﻮ ﻭ ﺳﻮ= ;ﭘﺮﺍﮔﻮﻯ ﻓﺮﻭﻳﺪ ﮔﻮﺋﻰ&#= 1548; سه ﺍﻧﺴﺎﻥ ﺗﻮ &#= 65193;ﺭ ﺗﻮ،ﻳﻚ ﻭﺍﺣﺪ= 5263; ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ. ﻗﺒﻠﺎ ﻧﻴﺰ ﻋﺮ&= #65235;ﺎﻯ ﻗﺪﻳﻤﺘﺮ ﺑﺨﺼ&#= 65262;ﺹ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍ&#= 65255;ﻰ ﻫﺰﺍﺭﻩ ﮔﺬﺷﺘ&#= 65258;، ﺧﺒﺮ ﻭ ﺷﺮﺡ ﺯﻳ= ﺎﺩﻯ ﺍﺯ ﺭﻭﺡ ﻭﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ. = ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ &= #65261;ﺗﮑﺎﻣﻞ ﻣﺎﻫﻮﻯ ﺍﻳﻦ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ، ﻧﺘﺎﻳ= 5184;ﻰ ﻋﻤﻠﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻭ ﺳﺎﻟﮑﺎﻥ ﺧﻮ&= #65193; ﮔﺮﻓته اﻧﺪ. ﮐ= 5258; ﻋﻠﻢ ﻋﺮﻓﺎﻥﻋ&#= 65252;ﻠﻰ ﻳﺎ ﺣﮑﻤﺖ ﻋﻤﻠ&= #65264;، ﻋﻠﺎﻭﻩ ﺑﺮﺣﮑ&#= 65252;ﺖ ﻧﻈﺮﻯ ﻋﺮﻓﺎﻧ&#= 65264; ﻓﺮﺍﻭﺍﻥ ﺻﺤﺒ&#= 65174; ﮐﺮﺩﻩ ﺍﺳﺖ. ﭘس = ﭼﻴﺰﻯ ﻧﺎﺩﻳﺪﻩ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻨﺎﻡ ﺭﻭﺡ ﭼﻪ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭﺑﻌﺪ ﺍﻟﻬﻰ،= 5261;ﻳﺎ ﺭﻭﺡ ﺁﻣﺎﺩﻩ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﻳﺎﺑﺎﻟﻌﮑس ﺁ= 5251;ﺎﺩﻩ ﺑﺮﺍﻯ ﻗﻬﻘﺮﺍ&#= 65259;ﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ،ﺟA= 166;ﻯ ﺑﺤص ﻣﺎ ﺩﺭ ﺍﻳ&= #65254; ﺩﺍﺳﺘﺎﻥ(ﻣﻦ ﺷ&= #65256;ﺎﺳﻰ) ﺩﺍﺭﺩ. ﻭ ﺍﺭﺯﺵ= ﻣﻄﺎﻟﻌﻪ ﻭ ﺷﻨﺎﺧﺖ ﺩﺍﺭ&= #65193;. ﺯﻳﺮﺍ ﻧﺰﺩﻳﮑ&#= 65176;ﺮﻳﻦ ﻣﻮﺿﻮﻉ ﻋﻠﻤﻰ &= #65261;ﻧﻴﻤﻪ ﻋﻠﻤﻰ ﺑﺮﺍﻯ ﻭ&= #65183;ﻮﺩ ﺷﺨﺼﻰ ﻣﺎ ﺍﺳﺖ.= ﻭ ﻋﺰﻳﺰﺗﺮ ﺍﻳﻦ &= #65251;ﻮﺿﻮﻋﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺑﺤث ʌ= 55;ﻤﻰ ﺷﻨﺎﺳﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺍﺯ ﻃﺮﻑ ﺩ= ;ﻳﮕﺮ ﻳﻚ ﻣﻦ ﻭ ﺷﺨﺼﻴ= ّﺖ ﺑﺎﻟﻔﻌﻞ،ﮐﻪ = 5165;ﮐﻨﻮﻥ ﺩﺍﺭﻳﻢ،ﻳﻚ ﻣ= 5254; ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5176;ﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﮐﻪ ﺑﻌﺪ= ﺍ ﺑﻮﺟﻮﺩ ﻣﻦ ﺩﻳ&= #64405;ﺮﻯ ﺗﺒﺪﻳﻞ ﻣﻴﺸﻮ&#= 65193;. ﻋﻨﻮﺍﻥ ﺍﻳﻦ ﻣ&= #65254;،ﺑﺎ ﻣﺠﻤﻮعه اﻯ ﺍA= 199; ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ &= #65165;ﺯ ﻧﻮﻉ ﻋﺪﻣﻰ ﻭﻭ&= #65259;ﻤﻰ ﻳﺎ ﺍﻧﺘﺰﺍعی = 5256;ﻤﻴﺪﺍﻧﻴﻢ ﮐﻪ ﭼﻴﺰﻯ ﺩﺭﻓ&= #65198;ﺽ ﺫﻫﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﺮﺍﺗﺐ ﻣﻦ ﺑﺮ&= #65175;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰﺩﺭ ﺳʋ= 66;ﻟﮑﺎﻥ ﻧﻴﺰ،ﺍﮐﻨﻮﻥ = 4400;ﺴﺐ ﻣﻬﻤﺘﺮﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻓﻌﻠﺎ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻭﻟﻰ ﺑﺎﻟﻘﻮّ= 5257; ﻫﺴﺖ. ﻭﭼﻮﻥ ﺑﺪ= ﺍﻥ ﻣﻦ ﺑﺮﺗﺮ ﺑﺮﺳ&= #65256;ﺪ،ﺷﺎﻫﺪ ﺁﻥ ﺧﻮﺍﻫﻨﺪ ﺑ&= #65262;ﺩ. ﺑﺎ ﺻﻔﺎﺕ ﻭﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺟﺪﻳﺪ ﺁﻥ. ﺣﺘﻰ= ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﻣﻰ ﺑﻴﻨﻨﺪ. ﺩﺭ= ﺷﻬﻮﺩﻫﺎ ﻭﺭؤﻳﺎﻫﺎﻯ ﻣ= 5248;ﮑﻮﺗﻰ ﻭﺟﺒﺮﻭﺗﻰ ﺧﻮ&#= 65193;. ﺯﻳﺮﺍ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﺷﺎﻫﺪ <span style=3D'mso-spacerun:yes'> </s= pan>ﻭﻣﺸﻬﻮﺩ ﻭﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﻚ ﺳ᥼= 8;ﻮﻙ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺩﺳﺖ ﺩﺍﺩﻩ ﻭﻣ&= #65268;ﺪﻫﺪ. ﭘس ﺗﺠﻠّﻴﺎﺕ = 5165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺩﻳﺪﻧﻰ &= #65259;ﺎﻯ ( ﻣﻦ ﺑﺮﺗﺮ) ﺷﺎ᥽= 9;ﺪﺍﻥ ﺃﻣﺮﻯ ﻋﺪﻣﻰ ﻧ&= #65268;ﺴﺘﻨﺪ. ﻭ ﻓﺮﺽ ﺫﻫﻨﻰ ﺑ= ﺎﺭﺍﺩﻩ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻧ&= #65252;ﻰ ﺑﺎﺷﻨﺪ. ﺑﻠﮑﻪ = ﻳﻚ ﺃﻣﺮ ﻣﻠﮑﻮﺗﻰ &= #65261; ﻧﻴﺎﻣﺪﻩ ﻭ ﻧﺎ&= #65193;ﻳﺪﻩ ﻭﺍﻟﻬﻰ ﺍﺯ ﻋﻮ&= #65165;ﻟﻢ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺁﻧﻬﺎﺭﺍ ﺭ&= #65165; ﺍﻣﻮﺭ ﻏﻴﺒﻰ ﻣ&= #65268;ﮕﻮﺋﻴﻢ ﻧﻪ ﺍﻳﻨﮑﻪ ﻓﺮ&= #65215;ﻰ ﻭﺍﻧﺘزﺍﻋﻰ ﺑ= 5262;ﺩﻩ ﺑﺎﺷﻨﺪ. ﭼﻮﻥ ﺑ= ﺴﻴﺎﺭﻯ ﺷﻨﻴﺪﻧﺪ ﻭﺑﻌ&#= 65194; ﺭﻓﺘﻨﺪ ﻭ ﺩﻳﺪ&= #65255;ﺪ،ﻭﻣﻦ ﺟﺪﻳﺪ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻨﺪ،ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65169;ﺎﻳﺪ ﺑﺮﻭﻧﺪ ﻭ ﺑﺒﻴ&= #65256;ﻨﺪ. ﻭﺍﮐﺘﻔﺎ ﺑﺸﻨ&#= 65268;ﺪﻥ ﻧﮑﻨﻨﺪ. ﻭ ﻫﻤﺮ= ﺍﻩ ﺍﻳﻦ ﻣﻦ ﻫﺎﻯ ﺑ= ﺮﺗﺮ،ﺗﺎﺯﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﺳﻠﻮﮐﻰ،ﻋﻘﻠA= 260;ﺎﻯ ﺑﺮﺗﺮ ﺁﻳﻨﺪﮔ&#= 65166;ﻥ،ﻭ ﻫﻢ ﺍﮐﻨﻮﻥ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ،ﺣﺘﻰ A= 169;ﺪﻭﻥ ﺗﻔﮑّﺮ ﺩﺭ ﺩﻝ &= #65153;ﻣﺎﺩﻩ ﺑﻨﻈﺮ ﻣﻴﺮﺳﻨ&#= 65194;. ﻭ ﺣﺘﻰ ﺣﮑﻤﺘﻬ&= #65166;ﻯ ﺍﺑﺘﮑﺎﺭﻯ ﻣﻨ&#= 65166;ﺳﺐ ﻓﻬﻢ ﺯﻣﺎﻧﻬﺎ&#= 65263; ﺑﻌﺪﻯ ﺍﺭﺍﺋﻪ &= #65251;ﻴﺪﻫﻨﺪ. ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﻓﺮﻳﺐ ﺧﻮﺭ&= #65193;ﻩ ﮐﺴﻰ، ﻭﻳﺎ ﺧﻮ&#= 65193;ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ ﺩﺍﻧﺴ&#= 65174;. ﮐﻪ ﻫﻤﻪ ﭼﻨﻴﻦ = ﺍﻓﮑﺎﺭﻯ ﺩﺍﺭﻧﺪ،ﻭﺍﺯ = 5251;ﺤﻞ ﻋﻘﻠﻬﺎﻯ ﺳﺎﺩ&#= 65257; ﻟﻮﺣﺎﻧﻪ، ﻭﺍ= 5199;ﻃﺮﻳﻖ ﺗﺄﺷﻴﺮ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻧﻰ،ﮐﻪ ﺑ= 5194;ﺭﺳﺘﻰ ﺁﻧﺮﺍ (ﻋﻘﻴﺪﻩ)= ﮔﻔاه اﻧﺪ ﻭ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﻧﺪ،ﻭﻟﻰ ﻧﻪ ﺑﺮﺍﻯ ﻧﺎﺷ&= #65268;ﺴﺘﮕﺎﻥ. ﭘﻴﺶ ﺑﻴﻨﻰ ﻭﺁ&= #65267;ﻨﺪﻩ ﻧﮕﺮﻯ ﻫﺎﻯ ﻧﻴ&= #65166;ﻣﺪﻩ، ﺁﻧﻬﻢ ﺍﻟﻬﻰ ﮐ&= #65258; ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻧ= ﺎﻣﺮﺋﻰ ﭼﻮﻥ ﭼﺸﻢ ﻭﻳﮋ&= #65257; ﺩﻳﺪﻥ ﺁﻧﻬﺎﺭ&#= 65165; ﻧﺪﺍﺭﻧﺪ ﮔﻮﺋ&#= 65264; ﻧﺎﺑﻴﻨﺎﺋﻰ ﺩ&#= 65165;ﺭﺩ ﺑﺎﺩﺍﺷﺘﻦ ﭼﺸ&#= 65250;،ﻣﺎﻧﻨﺪ ﻧﺎﺑﻴﻨﺎﻳﺎﻥ &#= 65197;ﻧﮕﻬﺎﻯ ﺳﺒﺰ ﻭﻗﺮﻣﺰ ﻭ&= #65207;ﺎﻳﺪ ﺭﻧﮕﻬﺎﻯ ﺩﻳﮕ&#= 65198;،ﮐﻪ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﻫﻨ&= #65262;ﺯ ﭼﺸﻢ ﻭ ﺍﻋﺼﺎﺏ = ﻭ ﻋﻘﻠﻬﺎﻯ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﺩﺭﻙ ﺩﻳ&= #65194;ن ﺒﺮﺗﺮﺭﺍ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﻣﺎﻧﻨﺪ ﺧﻴلی= 75;ﺯﺣﻘﺎﻳق ﻤﺴﻠّﻢ ﺑﺮای علم ﻭﺫﻫﻦ ﺍﻧA= 204;ﺎﻧﻬﺎﻯ ﺑﺰﺭﮔﺴﺎﻝ ﻭﻣ&#= 65176;ﺨﺼﺺ ﮐﻪ ﺑﺮﺍﻯ ﺍﻃﻔ&= #65166;ﻝ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65165;ﺻﻄﻠﺎﺣﺎ ﺑﻴﺴﻮﺍﺩ ﻳﺎ ﮐ&= #65250; ﺳﻮﺍﺩ ﻭﻣﻄﺎﻟ&#= 65228;ﻪ ﻧﮑﺮﺩﻩ،ﺩﻳﺪA= 255;ﻰ ﻭﻓﻬﻤﻴﺪﻧﻰ ﻧ&#= 65268;ﺴﺖ. ﭘس ﻣﺮﺍﺗﺐ ﺷﻬ&#= 65262;ﺩﻯ ﻭﺍﺣﻮﺍﻝ ﺳﻠﻮ&#= 64400;ﻰ،ﻧﻪ ﻓﻘﻂ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺍﻗﻌ= ;ﻴّﺖ ﺩﺍﺭﻧﺪ،ﺑﻠﮑA= 258; ﺣﻘﻴﻘﺖ ﺩﺍﺭﻧ&#= 65194;. ﻭﻟﻰ ﺑﺮﺍﻯ ﺷﺎ&= #65267;ﺴﺘﮕﺎﻥﺁﻧﻬA= 166;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻟ= ﺒﺘﻪ ﺩﺭ ﺑﻴﻦ ﺭﻭﺍﻥ = ﺷﻨﺎﺳﺎﻥ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻓ&= #64401;ﺮﻯ،ﺍﺯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ &= #64344;ﺎﺭﺍ ﺳﺎﻳﮑﻮﻟﻮﮊﻯ= 548;ﮐﻪ ﺻﺤﻨﻪ ﺑﺮﺭﺳﻰ &= #65153;ﻧﻬﺎ، ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﺫﺍﺕ ﺭﻭﺍﻧﻰ،= 5261; ﺣﺘﻰ ﺑﻨﺤﻮﻯ ﻣ&= #65220;ﺎﻟﻌﻪ ﺭﻭﺡ ﻓﺮﺩﻯ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻪ ﻣﺎ ﺗﻤﺎﻡ ﺍ= ﻳﻦ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65197;ﺍ ﻗﺎﺑﻞ ﺗﻌﺎﻟﻰ &= #65261;ﺍﺣﺘﻤﺎﻟﺎ ﻗﺎﺑﻞ ﻧﺰﻭﻝ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺭﺍ،ﻓﻌﻠﺎ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ. ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﺑ&= #64395;ﻧﺘﻴﻚ ﺟﺴﻤﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺍﺭﺩ. ﻭﻧﻈﻢ ﺩﻫﻨﺪﻩ &= #64394;ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻭ ﺑﺎ&= #65267;ﺪ ﺍﺯ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﺎ = ﻧﻔس ﺍﻣّﺎﺭﻩ ﻣﺘﺤ= 4401;ّﻢ ﺟﺎﻫﻠﺎﻧﻪ ﻭ ﺑ&= #65166;ﻟﻬﻮﺳﺎﻧﻪ ﺩﺭ ﺫﻫﻦ ﻭ ﺗﻦ ﺍ= ;ﻧﺴﺎﻥ،ﺑﺮﻭﺡ ﻟﻮّﺍﻣﻪ ﻭ ﺳﭙ&#= 1587; ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺑ&= #65166; ﺭﻭﺡ ﻭﻧﻔس ﻣﻄ&#= 65252;ﺌﻨّﻪ ﺷﺎﻫﺪﺍﻥ،ﻭﺑA= 166;ﻟﺄﺧﺮﻩ ﺭﻭﺡ ﻭﻧﻔس ﻣﻠ&#= 65260;ﻤﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸته ﺒﺨA= 248;ﻖ ﻭﺗﺎ ﺯﻧﺪه ﻫﺴ&#= 65176;ﻨﺪ ﺭﺳﻴﺪ. ﻭﻫمه ا= 5267;ﻨﻬﺎ ﻳﻚ ﻧﻮﻉ ﻭﺟﻮﺩ&= #65263; ﺧﺎﺭﺝ ﺍﺯ ﻭﺟﻮ&= #65193; ﺗﻦ ﻭ ﺣﺘﻰ ﺫﻫﻦ= ﻭﻣﻐﺰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻭ ﺍﻳﻦ ﺍﻳﻦ ﺭﻭ= ﺍﻥ ﺍﺳﺖ،ﮐﻪ ﺗﮑﺎ= 5251;ﻞ ﭘﺬﻳﺮﻯ ﺑﺎ ﺗﻐ&= #65268;ﻴﺮﺍﺕ ﻟﺎﺯﻡ،ﺍﺯ ﺗﺨ= 5248;ﻴﻪ ﻣﻌﺎﻳﺐ ﻳﺎ ﺗﺤ&= #65248;ﻴﻪ ﻣﺤﺎﺳﻦ ﺑﺎﺭﻭ&#= 65165;ﺡ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﻣﻴﺮﺳﻨﺪ. ﻭ ﻣﻌ= ﻤﻮﻟﺎ ﻫﻤﻪ ﻟﻔﻆ ﺭﻭﺡ = ﻳﺎ ﺫﺍﺕ ﻣﻴﮕﻮﻳﻨ&#= 65194;،ﮐﻪ ﻓﻮﺭﺍ ﻧﺒﺎﻳﺪ &= #65165;ﺯ ﺁﻥ ﺗﺮﺳﻴﺪ، ﻭ&#= 65235;ﺮﺍﺭﻯ ﺷﺪ ﭼﻮﻥ ﻧﺎﺩﻳ&= #65194;ﻩ ﺍﺳﺖ ﻭﻣﺎ ﻫﻤﻴ&= #65208;ﻪ ﺍﺯ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺑﺮﺍﻯ ﻫﻤﻪ <span style=3D'mso-spacerun:yes'> </span>A= 251;ﺮﺍﺗﺐ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻣ&= #65268;ﮕﻮﺋﻴﻢ ﺑﺎﺗﻌﻴﻴﻦﺳﻮ= 5165;بقﺁﻥ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺤث (ﻣﻦ)ﻭ ﺷﺨﺼﻴّﺖ = ﻓﺮﺩﻯ،ﺟﺪﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ،= 5183;ﺎﻯ ﺍﻧﮑﺎﺭﻫﻴﭻ ﺍ&#= 65255;ﺴﺎﻧﻰ،ﺑﺎ ﻫﺮﺩﺭﺟﻪ ﺗﮑﺎ&#= 65251;ﻞﺭﻭﺣﻰ ﻧﻴﺴﺖ ﻭﻟﻰ ﺑﺮ&= #65191;ﻰ ﺁﻧﺮﺍ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﺰ= ;ﺋﻰ ﺍﺯ ﺟﺴﻢ،ﻳﺎ ﺩ&#= 65197; ﺟﺴﻢ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﮐﻪ ﻣﺎﻧﻨﺪ ﻫﻴ&= #65262;ﻡ،ﻣﺠﻤﻮعه اﻯ ﺍﺯ ﺍﺣﺴﺎﺳ&#= 65166;ﺕ ﻣﻴﮕﻮﻳﺪ. ﻭ ﻳﺎ= ﺑﺮﺧﻰ ﺍﺯ ﻣﺘﻔﮑّﺮﻳ= 5254; ﺩﻳﮕﺮ،ﺁﻧﺮﺍ = 5183;ﺪﺍ ﺍﺯ ﺟﺴﻢ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﮐﻪ ﻣﺎﺩﻯ ﻧﻴﺴ&= #65174;. ﮔﺮﭼﻪ ﻣﺎﻫﻴّ= 5174; ﺃثیرﻯ،ﻭ ﺣﺘ᥾= 4; ﻣﺮﺍﺗﺐ ﺗﺤﺖ ﺃثیرﻯ ﺍA= 199; ﺁن ﻤﻴﮕﻮﺋﻴﻢ &#= 65261;ﺑﺤﻖ ﺁﻧﺮﺍ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﺍﻧﺪه اﻧﺪ = 548;ﭼﻮﻥ ﮔﻔﺘﻪ ﻓﺮﻭﻳﺪ&#= 1548;ﮐﻪ ﺍﺯ ﻣﻦ ﺑﺮﺗﺮ ﮔ= ﻔاه اﺳﺖ . ﺍﻳﻦ ﻣﻦ ﺑ= ;ﺪﻭﻥ ﺗﺮﺩﻳﺪ ﺍﺻﻞ ﻭ&= #65183;ﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺯ= ﻳﺮﺍ ﺗﻦ ﻣﺎ ﺑﺪﻭﻥ ﺫ= ﻫﻦ ﻭﻓﮑﺮ،ﺗﻮﺩﻫA= 166;ﻯ ﻣﺎﺩﻩ ﻧﺴﺒﺘﺎ &= #65251;ﺮﺩﻩ ﺑﻴﺸﺘﺮ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﻭ ﺍﮔﺮ ﺭﻭ= ;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﻟﺎ ﺟﺮﻡ ﭘﺬﻳﺮ&= #65235;ﺘﻪ ﺷﻮﺩ،ﻭﺧﺎﻣﻮA= 205; ﻳﺎ ﻏﻴﺮ ﻓﻌّﺎ&#= 65245; ﺑﺎﺷﺪ،ﻭﻳﺎ ﺍ= 5267;ﻨﮑﻪ ﺁﻧﭽﻪ ﮐﻪ ﺣﻘﻴ&= #65240;ﺘﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺴﺖ،ﭘﺮ ﺍ᥷= 9; ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166; ﻭﮐﻤﺒﻮﺩﻫﺎﻭ &#= 65153;ﺭﺯﻭﻫﺎﻯ ﺑﺰﺭﮒ ﻭﻧﻴﺎﺯ&#= 65259;ﺎ ﺑﺎﺷﺪ،ﺑﺎﺯ ﺍ= 5255;ﺴﺎﻥ ﺩﺭ ﺫﻫﻦ ﻭﺗﻦ،&#= 65153;ﻧﻄﻮﺭ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65194; ﻧﻴﺴﺖ. ﻭﻳﻚ ﺯﻧ= ﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺣﺪ= ّ ﺃﮐثر ﺑﻤﻌﻨﻰ = 5199;ﻧﺪﮔﻰ ﺧﻮﺩ ﻫﺮ ﺭﻓﺎﻩ = ﻭﻟﺬﺗﻰ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﮐﺎﺭﺳﺎﺯ ﺁ&= #65267;ﻨﺪهﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴ&= #65204;ﺖ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺭﻭ= ﺍﻥ ﺑﻴﻤﺎﺭ،ﮐﻪ ﺩ= 5197; ﻫﻤﻪ ﺑﻴﻤﺎﺭ ﻣ&= #65268;ﺒﺎﺷﺪ، ﺑﺎ ﺭﻭﺍﻥ ﺩﺭﻣ&= #65166;ﻧﻰ ﺭﻓﻊ ﻧﺸﻮﺩ ﻋﻤ&= #65248;ﺎ ﺯﻧﺪﮔﻰ ﺑﻰ ﺗﮑ&= #65166;ﻣﻞ ﻭﺑﻰ ﻣﻌﻨﻰ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭ ﺭﻭﺍﻥ ﺩ= ;ﺭﻣﺎﻧﺎﻥ ﺗﺎﺣﺪﻭﺩ ﺑﺴﻴ&#= 65166;ﺭ ﺃﻧﺪﻙ ﺑﺮﺧﻰ ﻧ&= #65166;ﺭﺍﺣﺘﻰ ﻫﺎﻯ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺷﺪﻳﺪ ﺭﻭﺍﻧﻰ &= #65197;ﺍﻣﻌﺎﻟﺠﻪ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺩﻳﮕﺮﺍﻥ ﻣﺮﺍجعه اﻯ ﺑʋ= 98;ﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﻧﺪ&#= 65165;ﺭﻧﺪ. ﻣﮕﺮ ﺩﺭﻋﺮﻓﺎ&#= 65253; ﻭﺣﮑﻤﺖﻋﻤﻠﻰ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺎ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5169;ﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻨﺎﺳﺐ ﺷﺨﺺ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ. ﻧﻤﻴ&= #65176;ﻮﺍﻥ ﺍﺯ ﺳﻄﺢ ﺭﻭﺍﻥ = ﻭﻋﻘﻞ ﻧﻮﺭﻣﺎﻝ ﺑﺸﺮ&#= 65263;،ﺧﻮﺩﺭﺍ ﺑﺴﻄﺢ ﺍﻳﺪﺁﻝ &= #64400;ﻤﺎﻝ ﻣﻴﺴّﺮ ﺳﺮﻧﻮ= 5207;ﺘﻰ ﻫﺮﮐس ،ﺑﺘﻮﺍA= 253; ﻣﻦ ﻫﺎ ﻭ ﺷﺨﺼﻴ= ّﺘﻬﺎ ﻭ ﺻﻔﺎﺕ ﮐﻤﺎﻟ&= #65264; ﺑﻴﺸﺘﺮ ﻳﺎﻓﺖ. = ﮐﻪ ﻋﻘﻞ ﺁﻣﻮﺯﺷﻰ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ </span><span lang=3DFA style=3D'mso-bidi-language:= FA'>پس</span><span lang=3DAR-SA>ﺍﺯ ﺗﺨﻠﻴﻪ A= 261;ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﺷﻬﻮﺩی ﺪﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﮐﻪ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺳﺖ ﺑﻤﺮﺍﺗﺒ&#= 65264; ﺍﻳﻦ ﺗﻌﺎﻟﻴﻬ&#= 65166;ﻯ ﺭﻭﺣﻰ، ﺗﻮﺳﻂ &#= 65165;ﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺗﺎ = ﮐﻨﻮﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭ ﻫﻤﻴﺸﻪ ﺍﻧﮕﺸ&#= 65174; ﺷﻤﺎﺭﻯ ﺑﻔﮑﺮ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭﻳﺎ ﮐﻤ&= #65176;ﺮ ﺍﺯ ﺍﻳﺘﻬﺎ ﺍﺯ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻞ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﺑﺎﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﻋﺼﺮ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﻭﻣﺤﻤﺪ،ﺑﺎﺯ = 5193;ﺭ ﺗﺴﻠﻴﻢ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺑﻴﺸﺘﺮ ﺭﻭﺡ ﻭ&= #65227;ﻘﻠﺨﻮﺩ ﺑﭙﺮﺩﺍﺯﻧﺪ، = 4400;ﻪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻧﻰ ﻧﻴﺰ ﺑﺮﺳﻨﺪ. ﮐ= ﻪ ﺑﺎﺯ ﺑﺮﺍﻯ ﺍﻧ&= #65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺁﻣﺎ&#= 65193;ﻩ ﺗﻮﻟﺪﺍﺕ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﮔﺮﺩﻧﺪ. ﭼﻪ ﺩﺭ= ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ. ﭘس ﺍﻳﻦ = ﺷﻔﺎﻯ ﺭﻭﺍﻧﻰ ﺩﺭ ﺳﻠ&= #65262;ک اﻟﻬﻰ ﺗﻐﻴﻴﺮ &#= 65165;ﻳﻦ ﻣﻦ ﺍﻧﺴﺎﻧﻰ ﻣ&= #65268;ﺒﺎﺷﺪ، ﮐﻪ ﺑﻤﻦ ﺑﺎلا تر ﻭ ﺑﺮﺗﺮﻯ ﺑ&#= 65198;ﺳﻨﺪ. ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌ&#= 65240;ﻮﻟﺎﺕ ﻭﻣﻘﺎﻟﺎﺕ ﻭ ﺭ&= #65235;ﺘﺎﺭﻫﺎﻯ ﻧﻴﮑﻮﺋﻰ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﭼﻮﻥ ﻋﻘ= ﻞ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65165;ﻟﻬﻰ،ﻭﺍﺣﻮʋ= 65;ﻝ ﺍﻟﻬﻰ ﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﻴﺎﺑﻨﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻧﻈﺮﻳّﺎﺕ ﻋﺮ= 5235;ﺎﻧﻰ ﺃﻣﺮ ﺟﺪﻳﺪﻯ ﻣ&= #65220;ﺮﺡ ﺷﺪﻩ،ﮐﻪ (ﺭﻭﺣ&#= 65264; ﺍﻟﻬﻰ)ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﺍﻧﺴﺎﻧﻬﺎ ﻫﺴ&#= 65174;. ﮐﻪ ﻫﻤﺎﻥ ﺷﻬﻮ&= #65193; ﻧﻬﺎﺋﻰ ﺷﺎﻫﺪ&#= 1548;ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﻢ ﺯﺍﺩ ﻭ ﻫﻤﻴﺸﻪ = ﻫﻤﺮﺍﻩ ﺍﻭ ﻫﺴﺖ. ﻭ ﻧﻴﺎ= ;ﺯﻣﻨﺪﻳﻬﺎﻯ ﻋﻘﻠﻰ ﺑﻨﻔﻊ ﺃ&= #65169;ﺪﻯ انسان کامل ﺭ&#= 65165; ﻣﻴﺴّﺮ ﻣﻴﮑﻨ= 5194;. ﻭ ﺷﺎﻫﺪ ﻫﺮ ﻣﻘ= ﺎﻡ ﺍﻟﻬﻰ ﺩﺭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺧﻮﺩ ﻧﻴﺰ،ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ. ﻭ ﻫﺮﺳﻪ ﻣﺮﺍﺗ&= #65168; ﺗﻦ ﻭ ﺫﻫﻦ ﺧﻮﺩ= ﺁﮔﺎﻩ ﻭ ﺭﻭﺍﻥ ﺑﺸﺮﻯ = ﺣﻴﻮﺍﻧﻰ ﺗﺰﮐﻴﻪ ﺷﺪﻩ،= 5193;ﺭ ﺗﺤﮑّﻢ ﺭﻭﺡ ﺍ&#= 65247;ﻬﻰ ﮐﺎﻣﻠﺎﻥ ﺍﺳﺖ. = ﻭﮔﻮﺋﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻭﻗﺒﻞ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﭼﻬﺎﺭ ﺑُﻌﺪﻯ ﺩﺭ ﻣﻮ&#= 65183;ﻮﺩﻳّﺖ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺳﻪ ﺑُﻌﺪ،ﻭﺣA= 268;ﻮﺍﻧﺎﺕ ﺩﻭ ﺑُﻌﺪ ﻭ ﮔﻴ&= #65166;ﻫﺎﻥ ﻳﻚ ﺑُﻌﺪی ﻫﺴ= 5176;ﻨﺪ. ﺑُﻌﺪ ﺣﻴﺎﺕ ﻭ&#= 65203;ﭙس ﺣﺮﮐﺖ ﻭﺳﻮﻡ ﻓ&= #64401;ﺮ ﻭ ﭼﻬﺎﺭﻡ ﺍﻟﻮ&= #65259;ﻴّﺘﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻣﺴﺘﻌﺪ،ﻭﻟﻰ = 5251;ﺨﺎﻟﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ، &#= 65169;ﺨﺼﻮﺹ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬ&= #65259;ﺒﻰ ﭘس ﺍﺯ ﻣﺮﮒ، ﺑ&#= 65240;ﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻧﺴ&#= 65190; ﺑﺪﺗﺮ ﺑﺸﺮﻯ، &#= 65267;ﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65251;ﻴﺮﻭﻧﺪ. ﺗﺎ ﭘس ﺍﺯﭼﻨﺪ &= #65211;ﺪﻫﺰﺍﺭ ﺳﺎﻝ ﻭﺣﺘﻰ ﻣﻴ&= #65248;ﻴﻮﻧﻬﺎ ﺳﺎﻝ،ﺑﺎﺯ ﺑﻨ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮکی اﻟﻬﻰ ﺗﺎ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﺭﺍ،ﺑﺎﻳﺪ ﺗﺒ= 5194;ﻳﻞ ﻣﺎﻫﻴّﺖ ﺭﻭﺣ= 5264; ﺧﻮﺩ ﮐﻨﻨﺪ. ﻭﺑ= ﺮﺍﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻧﺪ. ﮐﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗ= ﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ &= #65255;ﻴﺰ،ﺧﻮﺩﺭﺍʋ= 69;ﺎ ﺗﮑﺎﻣﻠﺎت ﻄﺒ= 5268;ﻌﻰ ﺟﻬﺎﻥ ﺃﺗﻤﻰ، &#= 65261; ﺟﻬﺎﻥ ﮔﻴﺎﻫﻰ &= #65261;ﺟﻬﺎﻥ ﺣﻴﻮﺍﻧﻰ،ﺑﻨA= 262;ﻉ ﺑﺸﺮﻯ ﻓﺼﻮﻝ ﺁ&= #65191;ﺮﺑﺮﺳﺎﻧﻨﺪ. ﻭﺍﮔﺮ ﺑﺎﺯ ﺗﮑ&= #65198;ﺍﺭ ﺍﻳﻦ ﺍﻣﺘﻨﺎﻉ &= #65165;ﺯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #64400;ﺮﺩ،ﺻﺪﻫﺎ ﺑﺎﺭ ﺍﻳﻦ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺷﺪ. ﻣﮕﺮ ﻓﺮﻣﺎ= ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ،ﻭ &#= 65207;ﺪﻥ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺗﺤﻘﻖ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺪﻫﻨﺪ،ﮐﻪ ﺣﺘﻤﺎ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺩ. ﻭﺯﻣﺎﻧﻰ = ﺟﻬﻨّﻢ ﺟﻬﺎﻥ ﺧﺎﻟﻰ ﺍ&= #65199; ﻣﻮﺟﻮﺩﺍﺕ ﻭﻫ&#= 65198; ﻭﺟﻮﺩﻯ ﺧﻮﺍﻫ&#= 65194; ﺷﺪ. ﺁﻧﮕﺎﻩ ﺟﻬ= ﺎﻧﻰ ﻧﻴﺰ ﻧﺨﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﭼﻪ ﻓﻀﺎ ﻳﺎ ﮐﺮ= ﺍﺕ ﻭﮐﻬﮑﺸﺎﻧﻬﺎ= 548;ﮐﻪ ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﺫ&= #65197;ﺍﺕ ﺁﻧﻬﺎ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺑﺎﺯﮔﺸ&#= 1578;ه اﻧﺪ،ﮐﻪ ﺩﺭ ﻫ= 5204;ﺘﻰ ﭼﻮﻥ ﻫﻢ ﺍﮐﻨﻮ&= #65253;،ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﺧﺪﺍ ﺩﺍﺧﻞ ﻫﺴ&= #65176;ﻰ، ﮐﺴﻰ ﻧﻴﺴﺖ. ﻭ ﻣ= ;ﻮﺟﻮﺩﺍﺕ ﺗﺠﺴّﻢ ﺍﺭﻭﺍ= 5185; ﺍﺯ ﺍﺻﻞ ﺍﻟﻬﻰ = ﻣﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﺑﺎﺯ ﺧﻮﺍﻫﻨﺪ &= #64404;ﺸﺖ . ﭘس ﺍﻧﺴﺎﻥ ﺑﺎ= ﻳﺪ ﻟﺎﺟﺮﻡ ﻭ ﻋﺎﻗ&= #65170;ﺖ(ﻣﻦ ﺍﻟﻬﻰ) ﺧﻮﺩﺭﺍ = ﺑﻴﺎﺑﺪ. ﮐﻪ ﺩﺭﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻨﻮﻧﻰ،ﺭﺳﻴA= 194;ﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ&= #65193;ﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺎ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﮐﻪ ﻣﻨﻰ ﮐ= ;ﺎﻣﻠﺎ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﻣﻦ ﻫﺎﻯ ﺑﺮ= ﺗﺮﻯ،ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺮﺳﻨﺪ. ﻭﻫﺮ ﻣﻦ ﺑﺮﺗﺮ&= #65263; ﺍﺧﻠﺎﻕ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨ= ﺪﺍﺭ، ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ = ﻭﺍﺣﻮﺍﻝ ﺑﺮﺗﺮ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﻭ ﻟﺪﻧّ&= #65264; ﻭﻓﻮﺭﺍ ﻭﺍﺯ ﺩ&= #65197;ﻭﻥ ﺧﻮﺩ،ﻫﺮ ﭘﺎﺳ= 5190; ﻭﺭﺍﻩ ﺣﻠّﻰ ﺭ&#= 65165; ﮐﻪ ﻣﻮﺭﺩ ﻧﻴﺎ&= #65199; ﺻﺤﻴﺢ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﺷﺪ، &#= 65175;ﺄﻣﻴﻦ ﻣﻴﮕﺮﺩﺩ. ﺁﻧﮕ&= #65166;ﻩ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ = ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺍﻟﻬﻰ = ﺭﺍ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺩﺍﺭﻧﺪ. ﺩﺭ ﺍﮐ= ثر ﻧﻮﺷته ها ی ﻤʋ= 88;ﻘﻘﻴﻦ ﺭﻭﺡ،ﺭﺍ ﺑﻴﺸ= 5176;ﺮ ﺍﺯ ﺫﺍت ﻴﺎ ﺩﺭ&= #65261;ﻧﻴﺘﺮﻳﻦ ﻗﺴﻤﺖ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ . ﺍﻟ= ﺒﺘﻪ ﻣﺎ ﺍﺯ ﻣﺎﻫﻴّ&#= 65174; ﺫﺍت ﻮ ﺭﻭﺡ چه &#= 65198;ﺳﺪ،ﺑﻤﮑﺎﻧ᥾= 8;ﺰﻣﻬﺎﻯ ﺁﻧﻮﺩﺭ ﺍﻋﻤﺎ&#= 1576; اﻟﻬﻰ آﻧﻬﺎ ﺧ= 5170;ﺮﻯ ﻧﺪﺍﺭﻳﻢ. ﻣﮕﺮ = ﺷﻬﻮﺩﻫﺎی اﺻﻄﻠﺎﺣﺎ ﺍﺯ &#= 65193;ﻭﺭ،ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺩﺭ &= #65207;ﺎﻫﺪﺍن ﺁﻧﻬﺎ ﻫﺴﺖ. ﻭﻟ= ﻰ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﺭﻓ= 5176;ﺎﺭ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺁ&= #65255;ﻬﺎ، ﮐﻤﺎﻟﺸﺎﻥ ﺭﺍ &= #65251;ﻴﻔﻬﻤﻨﺪ ﻭ ﺧﻮﺩ ﺍﻭﻟﻴﺎ = ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭﻣﺮ= 5165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﻭ ﺻﺤ= 5256;ﻪ ﻫﺎﺋﻰ ﺍﺯ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺭﺍ ﻣﻰﺑ&= #65268;ﻨﻨﺪ، ﻭﺩﺭﺣﺎﻓﻈﻪ ﻧ&#= 64405;ﺎﻩ ﻣﻴﺪﺍﺭﻧﺪ. </span><span dir= =3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻴ= ﮕﻮﻳﻨﺪ ﭼﻮﻥ ﻣﺎ ﻧﻤﻰ ﺗ= ﻮﺍﻧﻴﻢ،ﺍﺯ ﻣﻦ ﺧﻮﺩ ﺟﺪﺍ ﺷ= ﻮﻳﻢ،ﻣﮕﺮ ﻣﺮﮒ ﻭ ﻋﺪﻡ ﺑﻘ= اء ﻣﺎ ﺑﻮﺩه ﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﺑﺎﺯ ﻫﺮﺗ&= #64401;ﺎﻣل ﺬﻫﻨﻰ ﺩﺭ ﻣﺪﺭ&= #65203;ﻪ،ﮔﻮﻧﻬﺎﻯ ﺍﺯ ﺧﻮﺩ ﺟﺪﺍ ﺷ= ﺪﻥ،ﻭ ﺑﺨﻮﺩ ﺑﺮﺗﺮﻯ &= #65197;ﺳﻴﺪﻥ ﺍﺳﺖ. ﺑﻴﺴﻮﺍﺩ = ﻣﻨﻰ ﺩﺍﺭﺩ،ﻭﭼﻮﻥ = 5169;ﺎﺳﻮﺩ ﺷﺪ ﻣﻨﻰ ﺩﻳﮕﺮ = ﺩﺍﺭﺩ. ﮐﻪ ﻧﺨﻮﺍﻫﺪ ﺗ&= #65262;ﺍﻧﺴﺖ ﺑﻤﻦ ﺑﻰ ﺳﻮﺍﺩ&= #65263; ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩ&= #65193; ﮐﻪ ﺑﺰﺭﮔﺴﺎﻟ&#= 65264; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65184;ﺴﻢ ﮐﻮﺩﮐﻰ ﺧﻮﺩ ﺑ&= #65166;ﺯﮔﺮﺩﺩ. ﻭ ﺳﺎﻟﮑﺎﻥ ﻋﻤ&= #65248;ﺎ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺩﺭ ﺗﺨﻠﻴﻪ ﺻﻔ&= #65166;ﺕ ﻭﻋﺎﺩﺍﺕ ﻭ ﺍﻣ&= #65262;ﺭ ﺣﻴﻮﺍﻧﻰ،ﺑﺎ = 5175;ﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﻭﺣﻠﺎﻭﺗﻬﺎ ﻭ &= #65199;ﻳﺒﺎﺋﻰ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻭ&= #65251;ﻴﻨﻮﻯ ﻭ ﺭﻭﺣﻰ ﺧﻮﺩ،&#= 65169;ﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﻨﺪ،ﮐﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ ﻣﻴ= ﺮﺳﻨﺪ، ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﻭﻓﻮﻕ &= #65165;ﻟﻌﺎﺩﻩ،ﮐﺎʌ= 07;ﻔﺎﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺑﻮﺩﻫﺎﻧﺪ. ﺁﺩ&= #65249; ﻭﻣﻴﺘﺮﺍ ﻭﺑﻮ&#= 65193;ﺍ ﻭﺯﺭﺩﺷﺖ ﻭ ﻣﺴ&= #65268;ﺢ ﻭﻣﺤﻤﺪ،ﺗﺎ ﻧ= 5262;ﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺮﺳﺪ. ﮐﻪ ﻧﻮﺭ ﺭﺣﻤﺎ&= #65253;،ﻭﺣﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑ&= #65256;ﺪ. ﻭ ﻳﺎ ﺭﻭﺡ ﺩﺭ ﺗ= ;ﻌﺎﻟﻰ ﺍﺯ ﻫﺮﻧﻮﻉ، ﻭ&#= 65267;ﺎ ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺧﻮﺩ،ﺑﺎﻳﺪ ﺍﺯ ﻧﻮﻉ ﻭﻓﺼﻞ = ﻧﻮﻋﻰ ﻭﻣﻦ ﭘﻴﺸﻴﻦ ﺧ&= #65262;ﺩ ﺟﺪﺍ ﺷﻮﺩ. ﮐﻪ ﺩ= ;ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ،ﺻ= 5188;ﺒﺖ ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﻣﻴﮑﻨﻴﻢ. = ﺗﺎ ﺑﺮﺏّ ﺍﻟﻨﻮﻉ &#= 65169;ﺮﺳﺪ. ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸﺘﻪ ﺑﺨﻠﻖ، ﻋﻤﻠﺎ &#= 65175;ﻮﻟﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﻭﻡ ﻭﺍﻟﻬʌ= 64; ﺧﻮﺩ،ﻳﺎ ﺑﻌثت ﻭ ﺭﺳﺎﻟ= 5174; ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻴﺎﺑﻨﺪ، ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺟ&= #65208;ﻦ ﺗﻮﻟﺪ ﺍﻭﻟﻴﺎ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﺷﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻣﺴﺘﻌﺪﺍن ﺴ= 5248;ﻮﻙ. ﻭﺍﻟّﺎ ﻫﻤﻪ ﺍ&#= 65255;ﺴﺎﻧﻬﺎ ﻭﺣﺘﻰ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ،ﺭﻭﺯ ﺗﻮﻟﺪﻯ ﺍﺯ ﺭﺣ&= #65250; ﻣﺎﺩﺭ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺟﺸﻦ &= #65255;ﻴﺴﺖ. ﻭﻣﺮﮒ ﺩﺭ ﻫﺮﻣ&= #65198;ﺣله ﺒﻌﺪﻡ ﺭﻓﺘﻦ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺑﺰﻧﺪﮔ&#= 65268;ﻬﺎی ﺪﻳﮕﺮﺮﻓﺘﻦ است. ﺑﺎﺯ ﺩﺭ ﻫ&#= 65252;ﻴﻦ ﺟﻬﺎﻥ،ﺩﺭ ﺻﻮ= 5197;ﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺩﺭ ﻣﺮﮒ&= #1548;ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺸ&= #64401;ﻠﺎﺕ ﺗﻦ ﻭ ﺫﻫﻦ ﺟﺴﻢ= ﺧﻮﺩ ﺭﺍﺣﺖ ﻣﻴﺸﻮﺩ. = ﻭ ﻫﻢ ﺗﻦ ﺑﺬﺭﺍﺕ = ﺍﻭﻟﻴﻪ ﺧﻮﺩ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﺩ. ﮐﻪ ﺳﻴﮑﻮﻟﺎﺳ&#= 65268;ﻮﻥ ﺃﺗﻤﻰ ﮔﻔﺘﻪ ﻣ&= #65268;ﺸﻮﺩ ﻭﺫﻫﻦﻫﻴﭻﺃث= 86;ﻯﺍﺯﻭﺟﻮﺩﺁﻥ= ﺑﺎﻗﻰﻧﻤﻰﻣﺎ= 5255;ﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻌ= ﻴﻴﻦ ﺩﻗﻴﻖ ﺍﺯ ﻣﻦ ﻣ= ﺘﻔﮑّﺮ،ﻭ ﻣﻦ ﻣﻮﺭﺩ ﺗﻔﮑ&= #1617;ﺮ،ﺩﻭ ﺃﻣﺮ ﺟﺪﺍ ﺍﺯ ﻫ= ﻢ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻓ= ﻌﻠﺎ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩ ﺩﺭﺁﻣﺪه اﻧﺪ. &#= 65261;ﻟﻰ ﮐﺪﺍﻡ ﻳﻚ ﺑﺮﺗ&= #65198; ﻭﺣﺎﮐﻢ ﺍﺳﺖ،= 4344;ﺎﺳﺦ ﺳﺎﺩﻩ ﺍﺳﺖ. ﺁﻧ= ﮑﻪ ﺟﺪﻳﺪﺍ ﭘﻴﺪﺍ &= #65207;ﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺭﻭﺡ ﺍ= ;ﻟﻬﻰ ﺳﺎﻟﻚ، ﺁﺧﺮﻳ= 5254; ﻣﻘﺎﻡ ﺗﺎﺯﻩ ﺭ&= #65203;ﻴﺪﻩ ﻭﺣﺎﮐﻢ ﺑﺮ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ،ﻭﺫ᥽= 9;ﻦ ﺁﮔﺎﻫﻰ ﻭ ﺗﻦ ﻣ= ﺎﺩﻯ،ﻭﻫﺮﮐﺪA= 165;ﻡ ﺑﺎ ﭼﻨﺪﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺟﺰﺋﻰ ﺧﻮﺩ. ﻭﺟ= ﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﮑﺮﺍﺭ ﻭﺗʋ= 56;ﮐﻴﺪ ﺍﺳﺖ،ﮐﻪ ﮔﻔﺘ= 5258; ﺷﻮﺩ، ﻫﻴﭻ ﺭﺍ&#= 65257; ﻭ ﺭﻭﺷﻰ ﺑﺮﺍﻯ = ﺭﺳﻴﺪﻥ ﺑﻤﺎﻫﻴّﺖ ﻭﺷ= 5260;ﻮﺩ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﻭ ﺑُﻌﺪ ﭼﻬﺎﺭ&#= 1605; ﻤﻦ ﻳﺎ ﺭﻭﺡ،ﺑ&#= 65198;ﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭼﻬﺎﺭ ﺑُﻌﺪﻯ= 548;ﺟﺰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰﺩﺭﺭؤﻳʋ= 66; ﻧﻴﺴﺖ. ﻭﺍﻳﻦ ﺗ= ﻮﻓﻴﻘﺎﺕ ﺳﺎﻟﻚ ﺍﺯ ﺧﺎﺭ&= #65181; ﺍﻭ ﻣﻴﺮﺳﺪ،ﻭ= 5255;ﻪ ﺍﺯ ﺟﻬﺎﻥ ﻣﺎﺩ&= #65263; ﺑﻴﺮﻭﻥ ﺍﺯ ﺗﻦ = ﺍﻭ. ﺑﻠﮑﻪ ﺍﺯ ﺑﻴﺮ&= #65261;ﻥ ﺍﺯ ﺃﻧﺪﺭﻭﻥ ﺍ&= #65261; ﮐﻪ ﻭﺍﺭﺩ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﻣﻴﺸﻮﻳ&#= 65250;. ﻭﺗﻦ ﻭﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﻏﺮﻗﺪﺭ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺭﻭA= 185; ﻭﻟﻰ ﺍﻟﻬﻰ ﺗﺎ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭﺳﻌﺖ &= #65193;ﺍﺭﺩ. ﻳﻌﻨﻰ ﺩﺭ ﺷﻬﻮ&= #65193; ﻫﻔﺘﻢ ﻭ ﻣﻌﺮﺍ&= #65181; ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5191;ﻮﺩ ﺻﺎﺣﺐ ﺗﻤﺎﻡ ﺍ&= #65267;ﻦ ﻓﺎﺻﻠﻪ ﻫﺎﻯ ﻣ&= #64401;ﺎﻧﻰ ﻟﺎ ﻣﮑﺎﻧﻰ ﻣﻴ&= #65208;ﻮﺩ. ﻭﺗﻤﺎﻡ ﻓﺮﺷﺘ&#= 64405;ﺎﻥ ﺣﺘﻰ ﺟﺒﺮﺋﻴﻞ &= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺧ&= #65194;ﻣﺖ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﮐﻪ ﺗﺎ ﭼﻨﺪﻯ ﭘ= ﻴﺶ ﺳﻮﮊﻩ ﻫﺎﻯ ﭘﺮ&= #65203;ﺘﻴﺪﻥ ﺳﺎﻟﻚ ﺑﻮﺩﻧﺪ. = ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺑﻴﺮﻭﻥ ﺍﺯﺗﻦ&#= 1548;ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65199;ﻧﺪﻩ، ﻣﺎﻧﻨﺪ ﺧﺮﻭﺝ &= #65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭ ﻣﺮﮒ ﺍﺳﺖ. ﭼ= ;ﻮﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺍ ﺩﻳﺪﻩ، ﻭﺗﻮﻟ= 5194; ﺩﻭﻡ ﺍﻟﻬﻰ ﺭﺍ = ﻳﺎﻓﺘﻪ. ﮐﻪ ﻣﺴﻴﺢ ﺩﺭ ﺳ= ﻰ ﺳﺎﻟﮕﻰ،ﻭﻧﻪ = 5165;ﺯ ﺷﮑﻢ ﻣﺎﺩﺭ ﭘﻴ&= #65166;ﻣﺒﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪه &#= 65170;ﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻭ ﻣﺤﻤﺪ ﺩ= ;ﺭ ﭼﻬﻞ ﺳﺎﻟﮕﻰ،= 5261; ﻫﺮ ﮐﺎﻣﻠﻰ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺳﺎ= ﻟﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺧﻮﺩ. ﻭ= ﺳﺎﻟﻚ ﺭﺳﻴﺪﻩ ﺑﺸﻬﻮ&#= 65193; ﭘﻨﺠﻢ ﺻﻮﺭﺕ ﻣ&= #65240;ﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺍﻟﻬ&#= 65264;،ﻭﺑﻨﺎﻡ ﻣﺤﻤﺪ،ﺁﻧﮕﺎA= 257; ﺍﻣﮑﺎﻥ ﺷﻬﻮﺩ &= #65207;ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﻫﺴ&= #65174; . ﻫﻴﭻ ﻣﻮﺟﻮﺩﻯ= ﺑﺪﻭﻥ ﺳﻮﺍﺑﻖ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺩﺭ ﺍﻧﻮﺍﻉ ﭘﻴ&= #65208;ﻴﻦ ﺑﺠﻬﺎﻥ ﻧﻤﻰ ﺁ&= #65267;ﺪ،ﻭ ﮐﺴﻰ ﭘﻴﺎﻣﺒﺮ &= #65251;ﺘﻮﻟﺪ ﻧﻤﻴﺸﻮﺩ. ﻭﻟﻰ = ﻫﺮﮐس ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﺳ&= #65198;ﻧﻮﺷﺖ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﺩ، ﮐﻪ ﺑﺎ &= #65193;ﻳﮕﺮﺍﻥ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺗﮑﺎﻣﻠﺎﺕ ﻣﺘ&#= 65236;ﺎﻭﺕ ﺩﺍﺷته اﻧﺪ. ﻣ= 5248;ﺎﺣﻈﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺗﻨ&= #65260;ﺎ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻟ&= #65194; ﮐﻨﻮﻧﻰ،ﺍﻧﺴA= 166;ﻥ ﭼﻨﺪ ﮔﻮﻧﻪ ﻣﻦ = ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ،ﭼﻪ ﺑ= 5260;ﺘﺮ ﺗﮑﺎﻣﻠﻰ ﻭﺷﻬ&#= 65262;ﺩﻯ ﺑﺎﺷﺪ، ﻭ چه ﺒ= 5194;ﺗﺮ ﮐﻪ ﻗﻬﻘﺮﺍﺋﻰ&#= 1548;ﻭﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺻ= ﻔﺎﺕ ﺣﻴﻮﺍﻧﺎﺕ ﺁﻳ&#= 65256;ﺪﻩ ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﻨﺪ. ﺑﻄﻮﺭ ﮐﻠّﻰ ﺍ&#= 65199; (ﻣﻦ) ﺍﺯ ﻧﻔس ﺍﻣ= ;ّﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263;،ﮐﻪ ﻫﻤﻪ ﺑﺎ ﺁﻥ ﺯﻧ= ﺪﮔﻰ ﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑ&= #65256;ﻨﺪ،ﻭ ﻧﻔﺶ ﻟﻮّﺍﻣﻪ &#= 64400;ﻪ ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪ&#= 65257; ﺍﻧﺴﺎﻥ ﺍﺯﺧﻮ&#= 65267;ﺸﺘﻦ، ﺑﺮﺍﻯ ﻣﺮﺍﻗﺒ&#= 65258; ﺗﻤﺎﻡ ﺍﻋﻤﺎﻝ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻴﺎﺗﻰ ﺧﻮʋ= 93;. ﻭ ﻧﻔس ﻣﻄﻤﺌﻨّA= 258; ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺷ&= #65166;ﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺂﻧﻬﺎ ﻣﻴﺮﺳﻨﺪ،ﻭﺍA= 219;ﻤﻴﻨﺎﻧﻰ ﺍﺯ ﺩﺭﺳا ﺮﺍه اﻟﻬﻰ ﺧﻮﺩ ﭘﻴ&#= 65194;ﺍ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺁﺭ= ﺍﻣشی اﺯ ﻧﮕﺮﺍﻧﻴﻬ= 5166;ﻯ ﻗﺒﻠﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻣﺒﺎﺩﺍ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐ&#= 65264; ﺁﻧﻬﺎ ﺭﺍ ﻧﭙﺬ&= #65267;ﺮﺩ. ﻭ ﺑﺎﻟﺄخرﻩ ﻧ= 5236;س ﻣﻠﻬﻤﻪ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺑﺎ ﻣﻘ= 5166;ﻡ ﭘﻴﺎﻣﺒﺮﻯ ﻭ ﻓ&= #65198;ﺷﺘﻪ ﮔﻮﻧﻪ ﻭﻣﻌﺼﻮ&#= 65251;ﻴّﺖ،ﮐﻪ ﻣﺪﺍﻡ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻬﺎﻣﺎ&= #65173; ﻟﺪﻧﻰ ﺑﺬﻫﻦ ﺁ&= #65255;ﺎﻥ ﻣﻴﺮﺳﺪ. ﮐﻪ ﻇﺎ= ﻫﺮﺍ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺗﻔﮑّﺮ ﮐﺮﺩﻩ &#= 65165;ﺳﺖ. <span style=3D'mso-spacerun:yes'> </span>ﺑﺘﻌʋ= 70;ﻴﺮ ﺩﻳﮕﺮ ﻣﻦ ﺟﺴﻤ&= #65166;ﻧﻰ ﺗﻦ ﺍﺳﺖ،ﻭﻣﻦ &#= 65195;ﻫﻨﻰ ﻫﻤﺎﻥ ﺍﺣﺴﺎس &#= 65191;ﻮﻳﺸﺘﻦ،ﮐﻪ ﺭﺍﺑﻂ ﺑﻴﻦ ﺗﻦ = ﻭ ﺭﻭﺍﻥ ﺍﺳﺖ. ﻭ ﺭ= ;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻭﻟ&#= 1617;ﻴﻪ ﺑﺸﺮﻯ،ﮐﻪ ﺑﺘ= 5194;ﺭﻳﺞ ﻣﺸﮑﻠﺎﺕ ﻭ ﻋﻘ&= #65194;ﻩ ﻫﺎ ﻭﻣﻔﺎﺳﺪ ﺁ&= #65253; ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﭼﻮﻥ ﻃﻔﻞ ﻭﺟﻮ&= #65165;ﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﺫﺍ&= #65175;ﻰ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ. ﻭﻋﻘﻞ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺧﺪﻣﺖ ﺍﻳﻦ ﺍﻧ&= #64405;ﻴﺰﻩ ﻫﺎ ﻭﻋﻘﺪﻩ ﻫﺎ = ﻣﻴﮕﺬﺍﺭﺩ. ﻣﮕﺮ ﮐﻪ ﻋﻘﻞ ﻟ= ﻮﺍﻣﻪ ﻣﻌﺎﻳﺐ ﺭﺍ ﺍﺯ = ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ،ﻭﺩA= 197; ﻓﮑﺮ ﺍﺻﻠﺎﺡ ﻭ&= #65175;ﻐﻴﻴﺮ ﺍﻳﻦ ﻋﻘﻞ ﻭﺭﻭ&= #65165;ﻥ،ﻭ ﻣﻦ ﻧﺴﺒﺘﺎ ﺣﻴ&= #65262;ﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﺗﺎ ﺑﻌﻘﻞ ﮐﻠّﻰ ﻭ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﺯﻧ= ﺪﮔﻰ ﻭﺳﺮﻧﻮﺷﺖ ﮐﻨ&#= 65262;ﻧﻰ ﻫﺮﺍﻧﺴﺎﻥ، ﻫ= 5252;ﺎﻥ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65251;ﻮﻋﻮﺩ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺪﺭﺟﺎﺗﻰ ﺍﺯ ﺗﮑﺎﻣﻞ ﻭ ﺷ= ﻬﻮﺩ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﺍﻳﻨﻚ ﺩﺭ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65169;ﺎﺯﮔﺸته اﻧﺪ. ﭘس ﺍﻧﺴﺎ&#= 65253; ﺣﻖ ﺩﺍﺭﺩ ﻫﺮﮔ&= #65262;ﻧﻪ ﮐﻪ ﺑﺨﻮﺍﻫﺪ،= 5193;ﺭ ﺍﻳﻦ ﺑﻬﺸﺖ ﭼﻬ&= #65166;ﺭﻡ ﺧﻮﺩ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺧﻮﺩ ﺭﺍ ﺩﺭﺟﺴ&= #65250; ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65251;ﺼﺮﻑ ﻧﻤﺎﻳﺪ،ﺑﻠﺬA= 173; ﻳﺎ ﺑﺪﺍﻧﺶ،ﻭ &#= 65267;ﺎ ﺑثرﻭﺕ ﻭﻳﺎ ﺗ= 5188;ﮑّﻢ ﻭﺟﺎﻩ ﻃﻠﺒﻰ،= 5261;ﺭﻳﺎﺳﺖ ﭘﻴﺸﮕﻰ ﻭﻳﺎ ﺍ&= #65187;ﺘﻤﺎﻟﺎ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﺼﺮﻑ ﮐﻨﺪ. ﮐﻪ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺗﺤﻘﻖ ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺑﺪﻫﺪ. ﺗﺎ ﺳﺮﻧ= ﻮﺷﺖ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﺠﻬﺎﻥ ﺗﺄﻣﻴ&#= 65254; ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺍلاّ ﭘس ﺍﺯ ﻣﺮﮒ ﺟﺰ = ﻗﻬﻘﺮﺍ ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴ&#= 65198; ﺑﺸﺮﻯ ﻭﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﺣﺘﻰ ﺑﺪﺗﺮ ﺭ= ﺍﻩ ﺩﻳﮕﺮﻯ ﺩﺭ ﭘﻴ&= #65206; ﻧﺪﺍﺭﺩ. ﺗﺎﭼﻘ&= #65194;ﺭ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﻭ، ﺩﺭ &= #65261;ﻗﺖ ﻣﺮﮒ ﺍﺯ ﺍﻭ ﺑﺎ= ﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ. = ﭘس ﺳﺮﻧﻮﺷﺖ ﺍﻧﺴ&#= 65166;ﻥ ﻫﻤﻴﺸﻪ ﺑﺪﺳﺖ &= #65191;ﻮﺩ ﺍﻭ ﺗﻬﻴّﻪ ﻣﻴ&#= 64405;ﺮﺩﺩ ﺗﺎ ﭼﻘﺪﺭ ﺍﺯ ﺯ= ﻧﺪﮔﻰ ﻧﻮﻋﻰ ﺧﻮﺩ،ﺑ= 5192;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻓﻄﺮﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺧﻮﻳﺶ ﺑﮑ= ﺎﺭ ﮔﺮﻓته ﺒﺎﺷﺪ. &#= 64404;ﺮچه اﻧﺴﺎﻥ ﺑﺎﮐﻤ= 5176;ﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍ= ;ﺯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ، ﻣﻴﺘﻮﺍ= 5255;ﺪ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﻳﺶ ﻧ&= #65268;ﺮ ﺑﺮﺳﺪ. ﺁﻧﮕﺎﻩ = ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ،ﺳ= 614;ﻴﻠﻰ ﺧﺮﻭﺷﺎﻥ ﺍﺯ ﺭ&= #65187;ﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ، ﻭ ﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﻋﻘﻠ&#= 65264; ﺩﺍﺭﺩ. ﮐﻪ ﺧﻴﻠ= ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺳ&= #65220;ﺢ ﺩﺭﻙ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﻭﮔﺎﻫﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺳ&= #65220;ح عقل ﻣﺮﺍﺗب ا᥾= 1;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻓﻌﻠﻰ ﻭ&= #65239;ﺒﻠﻰ. ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺟﺪﻳﺪﺗﺮ،ﺣﮑA= 252;ﺘﻬﺎ ﺑﺎﻟﺎﺗﺮ ﻭﻣﺮ&#= 65169;ﻮﻁ ﺑﺰﻣﺎﻧﻬﺎﻯ ﺩ&#= 65261;ﺭﺗﺮ ﺁﻳﻨﺪﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﮔﺮﭼﻪ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﺍﺳﺖ،ﺑﺎﺯ ﺑﺎ= 5267;ﺪ ﭼﻨﺪ ﻗﺮﻥ ﺑﮕﺬ&= #65197;ﺩ،ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻋ&= #65248;ﻤﻰ ﺯﻣﺎﻥ ﺑﺘﻮﺍﻧ&#= 65194; ﺩﺭﻙ ﺁﻥ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﭘﻴﺸﻴﻨﺮﺍ ﺑﻨ&#= 65252;ﺎﻳﻨﺪ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺣ&= #64401;ﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺧﻮﺩﺭﺍ &= #65255;ﺎﭼﺎﺭ ﺑﺎﻳﺪ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﮐﻨﻨﺪ،ﻭﺑﺰﺑA= 166;ﻥ ﺳﺎﺩﻩ ﻭﺭﻗﻴﻖ &= #65175;ﺮ ﺩﺭﺑﻴﺎﻭﺭﻧﺪ &#= 64400;ﻪ ﺩﻳﮕﺮﺍﻥ ﺷﻨﻮ&#= 65255;ﺪﻩ ﺑﻔﻬﻤﻨﺪ،ﻭﺍ@= 404;ﺮ ﺑﺮﺧﻰ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ، ﺑﺎﺭ= 5193;ﻳﮕﺮ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺘﺪﺭﻳﺞ، ﺩﺭ &#= 65203;ﻄﺢ ﭘﻴﭽﻴﺪﮔﻰ ﺍﻟ&#= 65260;ﺎﻣﺎﺕ ﻭﺣﮑﻤﺘﻬﺎی اA= 247;ﻬﻰ ﺑﺎﻟﺎ ﻣﻴﺂﻳﻨ&#= 65194;. ﺗﺎ ﺯﻣﺎﻧﻰ ﮐﻪ = ﺳﺎﻟﻚ ﺩﺭﺗﺴﻠﻴﻢ ﻭﺗ&#= 65200;ﮐﻴﻪ ﺭﻭﺍﻥ ﺧﻮﺩ،ﻣ= 5228;ﺎﺩﻝ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﮔﺮﺩﺩ. ﻭﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ&= #65207;ﻬﻮﺩﻯ ﻭ ﻋﻘﻠﻰ ﭘﻴﺮ ﮐ= ﺎﻣﻞ ﺧﻮﺩﺭﺍ ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﻮﺩﻩ ﺑﺪﺳﺖ ﺁﻭﺭﺩ. ﻭ= ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﺩ&= #65249; ﻭﻣﻴﺘﺮﺍ ﻭﺑﻮ&#= 65193;ﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ ﻭﻣﺤﻤﺪ،ﻫﺮﻳA= 242; ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﺍﺯ ﺣﮑﻤﺘﻬﺎ ﺩ&= #65165;ﺭﻧﺪ. ﺯﻳﺮﺍ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ &= #65261;ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺯﺭ= ﺩﺷﺖ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ&#= 1548;ﻭ ﻣﺴﻴﺢ ﻧﻮﺭ ﻣﺼ&= #65220;ﻔﻮﻯ ﻭ ﻣﺤﻤﺪ ﻧﻮﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺗﺎ ﻧﻮ&#= 65169;ﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ</span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵</span><span dir=3DL= TR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DFA style=3D= 'mso-bidi-language: FA'>ﻗﺮﻥ ﺩﻳﮕﺮ ﺑʋ= 98;ﺳﺪ، ﮐﻪ ﺑﻨﻮﺭ ﺭﺏّ &= #65197;ﺣﻤﺎن ﻤﻴﺮﺳﺪ. ﺁﻧﮕﺎ&= #65257; ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﻣ= ﻬﺪﻯ،ﻣﻬﺪﻯ ﺑﺮﺗﺮﻯ ﺑﺠﻬﺎ&#= 65253; ﻣﺒﻌﻮث ﻣﻴﮕﺮ= 5193;ﺩ،ﮐﻪ ﺑﺮﻭﺵ ﻣﻬﺪی ﺒ&#= 65198;ﺗﺮ ﺑﻨﻮﺭ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺳ&= #65166;ﻧﺪﻩ، ﮐﻪ ﻣﺎ ﺍﻃﻠﺎﻋ&= #65264; ﺍﺯ ﻧﺎﻡ ﺍﻭ ﻧﺪ= ﺍﺭﻳﻢ. ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﺧﻮﺍﻫﺪ ﮔﻔﺖ. ﮔ= ﻴﺎﻫﺎﻥ ﻳﻚ ﺑﻌﺪﻯ ﺯﻧﺪ&= #64404;ﻰ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5175;ﻨﻬﺎ ﻓ</span><span lang=3DAR-SA>ﻌﺎﻟﻴﺘ&= #65260;ﺎﻯ ﺣﻴﺎﺗﻰ،ﭼﻮﻥ = 5175;ﻮﻟﻴﺪ ﻣثب ﺭﺍ ﺩﺍﺭﻧ= 5194;. ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩ&= #65261; ﺑُﻌﺪﻯ ﻫﺴﺘﻨ= 5194;، ﭼﻮﻥ ﺣﺮﮐﺖ ﺭﺍ = ﻧﻴﺰ ﭘﻴﺪﺍﮐﺮﺩﻩ ﺍ&#= 65255;ﺪ. ﮐﻪ ﺍﺭﺍﺩﻩ ﺑﻴ&= #65208;ﺘﺮﻯ ﺩﺭ ﻧﻮﻉ ﺯﻧﺪﮔ&= #65264; ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﮔﻴﺎﻩ ﻧﺪﺍﺭﺩ. = ﻭ ﺍﺣﺴﺎﻥ ﺩﺭ ﺳﻪ = ﺑُﻌﺪﻯ ﺍﺳﺖ،ﮐﻪ ﻫﻢ ﺍ&#= 65227;ﻤﺎﻝ ﺣﻴﺎﺗﻰ ﭼﻮﻥ ﺗ&= #65262;ﻟﻴﺪ ﻣثل ،ﻭ ﻫﻢ ﺣﺮ= 4400;ﺖ ﻭﺁﺯﺍﺩﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻋﻤﻞ،ﻭ ﻫﻢ ﻋﻘ&#= 65246; ﻧﻴﺮﻭﻣﻨﺪ ﺩﺍ&#= 65197;ﺩ. ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ ﺣ᥾= 8;ﻮﺍﻧﺎﺕ ﻋﻘﻞ ﺑﺴﻴﺎﺭ ﺿ&= #65228;ﻴﻒ،ﺁﻧﻬﺎ ﻫﻤﺎﻥ ﻏﺮﻳﺰﻩ &= #65165;ﺳﺖ. ﻭ ﺍﻧﺘﺨﺎﺏ ﺩﺭ&= #65203;ﺘﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺑﺪﻧﺒﺎﻝ ﺑُﻌ= 5194; ﭼﻬﺎﺭﻡ ﻣﻮﺣﻮ&#= 65193;ﻳﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺍﺭﻧﺪ،ﮐ= 5258; ﻋﻠﺎﻭﻩ ﺑﺮﺍﻋ&#= 65252;ﺎﻝ ﺣﻴﺎﺗﻰ ﻭ ﺣﺮﮐ&= #65174; ﻭ ﻋﻘﻞ ﻭ ﺍﻧﺘﺨ= ﺎﺏ ﺁﺯﺍﺩ، ﺍﺭﺗﺒ= 5166;ﻁ ﻣﺴﺘﻘﻴﻢ ﺑﺎ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ. ﻭﺍﺯ ﺩﻳﺪ ﻋﻘﻠ&= #65260;ﺎﻯ ﻋﻈﻴﻢ ﺁﻳﻨﺪﻩ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;،ﺍﻧﺘﺨﺎﺏ ﻭﻧﻮﻉ ﺯﻧﺪﮔﻰ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﺍ= ﻧﺘﺨﺎﺏ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺍﻧﺘﺨﺎﺏ ﺍﺯ ﻣﺤﻞ ﺑﺴﻴﺎ&= #65197;ﻯ ﺍﺻﻮﻝ ﻭ ﺍﻃﻠﺎ&= #65225; ﺍﺯ ﺷﺮﺍﻳﻂ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻋﻘﻞ ﮐﻮﺩﻙ ﻭ ﺍ= ﻧﺴﺎﻥ ﺑﺪﺍﺋﻰ ﻭﺍﻧﺴ&#= 65166;ﻥ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺫ&= #65259;ﻨﻰ ﻭ ﺟﻮﺍﻧﺎﻥ ﻭ ﺑ= ﺮﮔﺴﺎﻟﺎﻥ، ﻫﺮﻳﻚ ﻣﺮﺍﺗﺒ&#= 65264; ﺍﺯ ﻗﺪﺭﺕ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﻘﻠﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺗﺎ= ﭼﻘﺪﺭ ﺗﺠﺮﺑﻪ ﻋﻤﻠﻰ &= #65261;ﭼﻘﺪﺭ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻥ ﻫﻮﺳﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﺑﻔﮑﺮ ﺧﻮﺩ = ﻭ ﺑﻀﺮﺭ ﺩﻳﮕﺮﺍ&#= 65253; ﻋﻤل ﻤﻴﮑﻨﻨﺪ. &= #64400;ﻪ ﻧﻮﻋﻰ ﺗﻮﺣّﺶ &#= 65251;ﺘﻤﺪﻧﺎﻧﻪ ﺍﺳﺖ. ﻭﻟﻰ ﺗﻨﻬ= ﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ،ﮐﻪ ﻫﻢ ﺗ&#= 65200;ﮐﻴﻪ ﻣﺪﺍﻭﻡ ﻋﻘﺪه= 5259;ﺎ ﻭ ﻋﻘﻴﺪه ﻫﺎﻯ &= #65191;ﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ، = 4380;ﻮﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻨﺪ ﻭﻫﻢ ﺗ&= #65184;ﺮﺑﻪ ﺯﻧﺪﮔﻰ. ﻭ ﻫﻢ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺻﺤنه ها= ﻯ ﺭؤﻳﺎﺋﻰ ﻭ ﺑﻴ&#= 65194;ﺍﺭﻯ ﺩﺍﺭﻧﺪ، ﮐﻪ ﺁ&#= 65255;ﻘﺪﺭ ﺟﻠﻮ ﻣﻰ ﺍﻓﺘﻨ&= #65194;،ﮐﻪ ﺑﻬﺮ ﻣﺮﺣﻠﻪ ﮐ&= #65258; ﺟﻠﻮ ﺍﻓﺘﺎﺩﻧ&#= 65194;،ﺩﻳﭙﻠﻢ ﺗﻮﻓﻴﻖ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ،ﺩﺭ ﻳﻚ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198; ﺍﺯ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﻣﻴﻴﺎﺑﻨﺪ. ﻭ ﺩ= ﺭﻭﺍﻗﻊ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺍ&= #65268;ﻦ ﻫﻤﺎﻧﻰ ﻭﻣﻌﺎ&#= 65193;ﻝ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺁ&= #65253; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺩﺭ ﺭؤﻳﺎﺋﻰ ﺑ&#= 64381;ﺸﻢ ﺩﻝ ﺧﻮﺍﻫﺪ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﻳﺪ. ﻭ ﺑﭽﺸﻢ ﻋﻘﻞ ﺁ= ثاﺭﺵ ﺩﺭﭘﻨﺪﺍﺭﻭﮔ= 5236;ﺘﺎﺭ ﻭﮐﺮدﺎﺭ ﻧﻴﻚ &#= 65165;ﻭ ﻇﺎﻫﺮ ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﺬ&= #65165; ﭘﻴﺎﻣﺒﺮ ﺍﻳﻦ &= #64400;ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﺭﺍ،ﻣﻠﺎﺋﻚ ﻭ &#= 65235;ﺮﺷﺘﮕﺎﻥ ﻭ ﭘﺎﺩﺷﺎﻫﺎﻥ &= #65165;ﻟﻬﻰ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺨﻮﺍﻧﺪ. ﮐﻪ = ﺷﻌﺎﺭ ﻓﺮﻭﻫﺮ ﺯﺭﺩﺷ&#= 65176;ﻰ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ،ﮐﻪ ﺑﺎﻟﻬﺎﻯ ﮔﺴﺘ&#= 65198;ﺩﻩ ﻣﻌﺮﺍﺝ ﮐﻨﻨﺪ&#= 65257; ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ. ﻭﺣﻠقه اﻯ ﺩﺭ = 5193;ﺳت ﺁﻣﺎﺩﻩ ﺑﺮﺍﻯ &= #64344;ﻴﻤﺎﻥ ﺑﺎ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ،ﻭﺭﺳﻴA= 194;ﻥ ﺑﭙﺎﮐﻰ ﺭﻭﺍﻥ &= #65261; ﻫﺨﺎﻣﻨﺶ ﺷﺪﻥ &= #65261; ﻧﻴﺮﻭﺍﻧﺎ ﮔﺮ&#= 65193;ﻳﺪﻥ ﻭ ﺑﻬاء ﺍﻟﻬﻰ &#= 65197;ﺍ ﻳﺎﻓﺘﻦ ﻭ ﺳِﻨ&#= 65174; ﻭﺗﻘﺪّس ﻣﺴﻴA= 188;ﻴﺖ ﺭﺍ ﺟﺴﺘﻦ. ﻭﻭﻟ= ﺎﻳﺖ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻭ= ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﺎﻡ &= #65165;ﻣﺎﻡ ﺍﻣّﻰ ﺍﻭﻡ ﮐﺮ&#= 65193;ﻩ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭ&#= 65193;. ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﺍ&= #65267;ﻦ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺍ&#= 65247;ﻬﻰ،ﭼﻮﻥ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ &= #65261;ﻣﺤﻤﺪ ﺑﺮﺗﺮﻳﻨﻬﺎﻯ &#= 65199;ﻣﺎﻥ ﺧﻮﺩ،ﺩﺭ ﺭﺟﻌ= 5174; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺍ= 5199; ﺭﺣﻢ ﻳﻚ ﻣﺎﺩﺭ = ﻭ ﺭﺳﻴﺪﻥ ﺑﺮﺷﺪ &= #65183;ﺴﻤﻰ ﻭﺫﻫﻨﻰ،ﺩﺭ ﺳ= 5198;ﺳﭙﺮﺩﮔﻰ ﻣﻬﺪﻯ ﻭﻭﻟﺎﻳ&#= 65174; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65199;ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻭ ﻣﺤﻤ&= #65194; ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. ﮐﻪ ﺭﻭﺵ ﻣﻬﺪﻯ = ﻫﻴﭻ ﺷﺒﺎﻫﺘﻰ ﺑﺮﻭ&#= 65207;ﻬﺎﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﺭ ﺭﺏّ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ. ﻭﺑ&= #65198;ﺍﻯ ﺭﺟﻌﺖ دﺭ ﻧﻮﻉ &= #65169;ﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﭼ= ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﮐﻨﺎﺭ ﻋﺮﺵ ﺷﻬﻮﺩﻯ ﺧ&= #65262;ﺩ،ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﻭ= ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠﻠّ= 5268;ﺎﺕ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻫ= ﺰﺍﺭﻩ ﻫﺎ ﻭﻣﻴﻠﻮﻧﻬ&#= 65166; ﺳﺎﻝ، ﺍﻧﺘﻈﺎ= 585;ﻫﺎﻯ ﺑﻬﺸﺘﻰ ﺗﺎ ﺃﺑ&= #65194;ﻳّﺖ ﺩﺍﺭﻧﺪ. ﻭﻫﺮﺑ&= #65166;ﺭ ﺑﺎ ﻳﻚ ﺗﺠﻠّﻰ &= #65165;ﻟﻬﻰ،ﻭﻳﻚ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻴﺎﺗﻰ ﻭ ﺍA= 187;ﻮﺍﻟﻰ ﻭ ﻋﻘﻠﻰ،ﺗﺎ ﻋ&#= 65166;ﻗﺒﺖ ﺩﺭ ﺍﺑﺪﻳّﺖ ﺧ&#= 65262;ﺩﺭﺍ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ، ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #64380;ﻨﺎﻥ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻴﺎﺑﻨﺪ. ﮐﻪ ﺧ= ﻮﺩ ﺁﻏﺎﺯ ﻣﺄﻣﻮﺭ&#= 65267;ﺖ ﺟﺪﻳﺪﻯ،ﺑﺮﺍA= 263; ﭼﻨﻴﻦ ﺭﻭﺡ ﺍﻟ&= #65248;ﻪ ﺷﺪﻫﺎﻯ،ﺍﺯ ﺧ= 5194;ﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ = ﻫﺴﺘﻴﻬﺎ، ﻭچه ﻮﻇﻴﻔﻪ ﺗ= 5198;ﺑﻴﺘﻰ ﻋﻨﺎﺻﺮ ﺩﻳﮕﺮ&#= 65263; ﺻﺎﺩﺭ ﮔﺮﺩﺩ. ﻭ= ﻗﻄﻌﻰ ﺍﺳﺖ ﺗﻨﻬﺎ ﺗﮑ&= #65166;ﻣﻞ ﻭﮐﻤﺎﻝ ﺩﺭ ﻫﺮ = ﻣﺮﺣﻠﻪ،ﺑﺎﻳA= 194; ﺻﺮﻑ ﺧﺪﻣﺖ ﺑﻤ&= #65198;ﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﺷﻮ&= #65193;. ﻭﺁﻧﺎﻥ ﺭﺍ ﺑﻬ&= #65252;ﺎﻥ ﮐﻤﺎﻝ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﮑ&= #65252;ﺎﻝ ﺑﺮﺳﻨﺪ، ﻭ ﺩﺭ &= #64404;ﻮﺷﻬﺎﻯ ﺍﺯ ﺑﻬﺸﺘﻰ ﺑﻠ&= #65252;ﻴﺪﻥ ﻭ ﺷﻬﻮﺕ ﺭﺍﻧﻰ = ﺁﺭﺯﻭﻯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﺑﭙﺮﺩﺍﺯﻧﺪ ﺑ&#= 65166; ﻫﺰﺍﺭﺍﻥ ﺣﻮﺭ&#= 65267;ّﻪ ﺯﻳﺒﺎ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5155;ﻣﺮﺳﻮﻥ ﺃﻣﺮﻳﮑﺎﺋﻰ ﻣ&#= 65268;ﮕﻮﻳﺪ،ﻣﻦ ﻫﻤﻴﺸﻪ ﺧﻮﺩﺭ&#= 65165; ﻣﺤﺎﻁ ﺑﺬﺍﺕ ﺧ&= #65262;ﺩﻡ ﻣﻴﺒﻴﻨﻴﻢ. ﻳﺎ = ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺭﻭﺡ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ،ﺑﺮﺍﻯ ﻫﺮ ﻣﻮﺟﻮﺩ. ﻭ ﻫ= ;ﻤﺎﻥ ﺍﺣﺴﺎس ﺑﻴﺪﺍ= 5197;ی ﺬﻫﻦ، ﮐﻪ ﭼﻨﻴ&#= 65254; ﺍﺣﺴﺎس ﻣﺤﺎﻁ &#= 65169;ﻮﺩﻥ ﺩﺭﺍﻧﺴﺎﻥ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ. ﻭﺧﻮﺩ&= #65197;ﺍ ﻟﺠﺎم گسیخته = ﻧﻤﻴﻴﺎﺑﺪ. ﻭﻣﻴﮕﻮﻳﺪ،ﮐA= 258; ﺍﺟﺴﺎﻡ ﺧﺎﺭﺟ&#= 65264; ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197; ﻣﺎ ﻣﻨﻌﮑس ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﻣ= ﻰ ﻳﺎﺑﻢ ﮐﻪ ﻣﻦ ﭼ= ﻪ ﻫﺴﺘﻢ . ﺍﻟﺒﺘﻪ= ﻫﺴﺘﻰ ﺩﺍﺷﺘﻦ ﺑﺘﻦ،= 5169;ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺴﺘﻰ ﺩﺍﺷʋ= 76;ﻦ ﺑﺬﻫﻦ ﻭﺍﺣﺴﺎ&#= 1587; ﭼﻪ ﺭﺳﺪ ﺑﻬﺴﺘ&= #65264; ﺩﺍﺷﺘﻦ ﺩﺭ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﺑﺎﻫﻢ ﺑﺴﻴﺎﺭ ﻓﺮﻕ ﻣ&= #65268;ﮑﻨﻨﺪ. ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭ&= #65191;ﻮﺍﺏ،ﻭﺩﺭ ﺍﺣﻮﺍﻝ ﺳﻠﻮﮐ&#= 65264; ﭼﻪ ﺑﺪﺭﻭﻥ ﺧﻮ&= #65193; ﻧﻈﺮ ﺩﺍﺭﻳﻢ،= 5261;ﻧﻪ ﺑﺒﻴﺮﻭﻥ ﺧﻮﺩ&#= 1548;ﺍﻳﻦ ﺷﻨﺎﺧﺖ ﻣﻦ ﺍﻧ&= #65204;ﺎﻥ،ﻭﻣﻘﺎﻡ ﻣﻦ ﺍﻭ ﻓﺮﻕ ﺑﺴ= ﻴﺎﺭ ﺩﺍﺭﻧﺪ. ﺟﺎﻯ ﺗ= ﺮﺩﻳﺪ ﻧﻴﺴﺖ،ﮐﻪ ﻣﻦ &#= 65165;ﻟﻬﻰ ﻭﻣﻘﺎﻡ ﺷﻬﻮﺩ&#= 65263; ﻭ ﻣﺪﺭﻙ ﺷﺎﻳﺴ&= #65208;ﺘﮕﻰ ﺗﻮﻟﺪﺕ ﺑﻌﺪﻯ&#= 1548;ﺩﺭ ﮐﺪﺍﻡ ﻧﻮﻉ ﻭﮐ&= #65194;ﺍﻡ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﻌ&= #65194;ﻯ، ﺍﺭﺯﺵ ﻭﺟﻮﺩﻯ &= #65261;ﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨﻮﻯ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯ ﻫﺴﺘﻰ ﺍﻧﺴ&= #65166;ﻧﻰ ﻣﺎ، ﺑﺎ ﻣﻌﺎﻳ&#= 65168; ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ،ﻭ ﺩﺭ ﺫ&#= 65259;ﻦ ﻭ ﺩﺭ ﺗﻦ ﺍﻭ ﻣﻴ= ;ﺒﺎﺷﺪ. ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ، ﻣﻨﺎ= 5203;ﺐ ﺯﻧﺪﮔﻰ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺩﺭ ﻫﻤ= 5268;ﻦ ﺩﻧﻴﺎ ﺑﺎ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺩ&#= 65267;ﮕﺮ ﻣﻦ،ﻭ ﺍﺭﺯﺵ ﺷ&#= 65192;ﺼّﻴﺖ ﺍﻧﺴﺎﻥ ﻫﺰﺍﺭ&#= 65165;ﻥ ﺑﺮﺍﺑﺮ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻫﻤﺎﻥ ﮔﻮ= ﻧﻪ ﮐﻪ ﺍﺭﺯﺵ ﻭﺟﻮ&= #65193; ﻭﻣﻦ ﺑﻮﺩﻥ ﻣﻴ&= #65252;ﻮﻥ ﺩﺭ ﺟﻨﮕﻞ،ﻭ ﺍ&#= 65255;ﺴﺎﻥ ﺩﺭ ﻓﻀﺎ ﺍﺯ ﻣﺮ= ﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻈﻤﺖ ﻋﻘﻠﻰ ﻭ&= #65261;ﺟﻮﺩﻯ ﻣﻴﮕﺬﺭﺩ. ﺑﻘﻮ&= #65245; ﻣﻌﺮﻭﻑ ﻣﻦ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﻣﻦ ﻓﻮﻕ ﺑﺸﺮﻯ = ﻧﻴﻢ ﻣﻦ ﺍﺳﺖ ﮐﻪ ﺣﺘ= ﻰ ﻳﻚ ﻫﺰﺍﺭﻡ ﻭﮐ&= #65252;ﺘﺮ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﺍ= ﮔﺮ ﻣﻘﺎﻡ ﻫﺴﺘﻰ ﻭ&= #65193;ﺭﺟﻪ ﻣﻦ ﺑﻮﺩﻥ ﺧﻮﺩ&= #65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ&#= 1548;ﻭﺗﻨﻬﺎ ﺑﺒﻴﺮﻭﻥ ﺧﻮﺩ &= #65155;ﻧﺪﻳﺸﻪ ﻧﻤﺎﻳﺪ، ﮐﻪ ﺩ&#= 65255;ﻴﺎ ﻭﻟﺬﺕ ﻭ ثرﻭﺕ &#= 65261; ﻣﻘﺎﻣﺎﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﻣﻦ ﺭﻭﺣﻰ ﺍﻟﻬ&= #65264; ﺍﻭ،ﺩﺭ ﻫﻤﺎﻥ &#= 65203;ﻄﻮﺡ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65193;ﺭﺟﺎ ﻣﻴﺰﻧﺪ ﻭﭘس ﺍ&#= 65199; ﻣﺮﮒ ﺳﻘﻮﻁ ﻧﻮ&= #65227;ﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ&#= 1548; ﮐﻪ ﺑﺴﻴﺎﺭﻫﻮ&#= 65247;ﻨﺎﻙ ﺍﺳﺖ. ﮐﻪ ﺗﻨﻬﺎ= ﺑﻨﺴﺦ ﺑﺸﺮﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻭ= ;ﻟﻴﻪ ﺑﺎﺯﮔﺸﺘﻦ ﺳﻴ&#= 65212;ﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺯﻧ&= #65194;ﮔﻰ ﻫﺎﻯ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﻟﺎﺯﻡ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﻣﺮﻭﺯ ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ. ﻭﺍﻟّﺎ ﺑﻘﻮﻝ &#= 65239;ﺮﺁﻥ ، ﭼﻨﺎﻥ ﻣﺴﺦ ﺧ&= #65262;ﺍﻫﻴﺪ ﺷﺪ، ﮐﻪ ﻣﺴﺦ ﻣ&= #65268;ﻤﻮﻥ ﻭﺧﻮﻙ ﭘﻴﺶ ﺁﻥ = ﺑﻬﺘﺮﻳﻦ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺭﺳ= ﻴﺪﻥ ﺧﻮک ﺘﺎ ﻣﻴﻤﻮ&#= 1606; ﻮﺑﻨﻮﻉ ﺑﺸﺮﻯ &= #65165;ﻣﺮﻭﺯ ﻣﺎ،ﮐﻪ ﻗﺪﺭ ﺁ&#= 65255;ﺮﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ، = 5251;ﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺯﻣﺎﻥ ﻭﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﻟﺎﺯﻡ ﺩﺍﺭﺩ،ﮐﻪ ﺧﻮ= 5193;ﻣﺎ ﻗﺒﻠﺎ ﻫﻤﺎﻥ ﻣ&= #65198;ﺍﺣﻞ ﺭﺍ ﮔﺬﺭﺍﻧﺪه اﻳﻢ ﮐﻪ ﺗﻨﻬﺎ &= #65169;ﺨﺎﻃﺮ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65253; ﮔﺬﺷﺘﻪ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭﺩ ﺁﻥ ﺯﻧﺪﮔ&= #65264; ﻫﺎﺭﺍ ﺑﺘﻦ ﻭ ﺫ= ﻫﻦ ﻭ ﺭﻭﺍﻥ ﺧﻮﺩ ﺳ= ﺮﺍﻍ ﻧﺪﺍﺭﻳﻢ. ﻭﻟﻰ = ﺩﺭ ﻳﻚ ﻫﻴﭙﻨﻮﺗﻴ&#= 65204;ﻢ ﺃﻧﺪﮐﻰ ﻗﺎﺑﻞ &= #65175;ﺠﺪﻳﺪ ﺧﺎﻃﺮﻩ ﺁﻥ ﺭﻧ&= #65184;ﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺣﻘﻴﺮ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻣﻨﻄﻘﻰ ﻧﻴﺴ&= #65174;،ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﺂ= 5253; ﻋﻮﺍﻟﻢ ﺑﺎﺯ ﮔ&= #65198;ﺩﻳﻢ. ﺩﺭ ﺟﻬﻨّﻢ ﻳﺎ &= #65183;ﻬﺎﻧﻮﻡ ﺟﻬﺎﻥ، ﺯﻳﺮ ﺁ&#= 65235;ﺘﺎﺏ ﻭ ﺑﻰ ﻏﺬﺍﺋﻰ،&#= 65261; ﺧﻄﺮ ﺩﺭﻧﺪﮔﻰ &= #65261;ﺣﺸﻰ ﺗﺮ ﺍﺯ ﺧﻮﺩ ﮔﺮ= ﻓﺘﺎﺭ ﮔﺮﺩﻳﻢ. ﻭ ﻫﻔﺖ= ﺳﺎﻝ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺁﻧﻬﻢ &= #65175;ﻨﻬﺎ ﺩﺭﮐﻨﺘﺮﻝ ﺧﻮ&#= 65267;ﺸﺘﻦ ﻭﮐﺎﺭﻯ ﻧﮑﺮﺩ&#= 65253;،ﮐﻪ ﻣﺴؤﻟﻴّﺖ ﺳﺎA= 199; ﺭﻭﺣﻰ ﺑﺎﺷﺪ. ﻣ= ﻴﺘﻮﺍﻥ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭ ﺻﺪ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ،ﺧﻮA= 193;ﺭﺍ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65268;ﻢ. ﻭ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳ= ﺎﻝ ﺑﻌﺪ، ﺑﺎ ﻫﺰﺍ&#= 65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺍﻣﺮﻭﺯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ، ﺗﻤﺎﻣﻰ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﺳﺮﻳﻌﺘﺮ ﺍﺯ ﻧﻮﺭ ﻭﻓﮑﺮ = ﺟﻮﻟﺎﻥ ﺑﺪﻫﻴﻢ. ﮔﻮﺋﻰ = ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺑﺪﻭﻥ ﺑ&= #65166;ﻝ یا ﺃﺑﺎﺑﻴﻞ ﺑ= 5166;ﺷﻴﻢ. ﻣﺸﮑﻞ ﺍﻣﺮﻭﺯ &= #65251;ﺎ ﺑﺮﺍﻯ ﻧﺮﺳﻴﺪ&#= 65253; ﺑﭽﻨﺎﻥ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺍﻓﺴﺎﻧﻪ &= #65165;ﻯ ﻭ ﻓﺎﻧﺘﺎﺳﺘﻴ&#= 65242;،ﻫﻤﺎﻥ ﺗﻴﺮﮔﻰ ﻭﺁﻟﻮ&#= 65193;ﮔﻰ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻦ ﺍﺳﺖ ﮐﻪ ﺑﻘ= ﻮﻝ ﻓﺮﻭﻳﺪ ﺳﻮﭘﺮ&#= 65165;ﮔﻮﻯ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﺑﺮ ﻭﺟﻮﺩ ﻣﻦ ﺗ= ﻦ ﻭ ﺍﮔﻮ ﻳﺎ ﺫﻫﻦ= ﻭﺭﻭﺍﻥ ﺧﻮﺩﺁﮔﺎﻩ ﻣﻦ &= #65187;ﮑﻮﻣﺖ ﺳﺘﻤﮕﺮﺍﻧﻪ ﻭ &= #65193;ﻳﮑﺘﺎﺗﻮﺭﻯ ﺩﺍﺭﺩ. ﻭ ﻣﻦ ﻭﺍ= ;ﻗﻌﻰ ﻣﺎ،ﺩﺭﭘﺸﺖ ﻣ= 606; هاﻯ ﻓﺮﻳﺒﻨﺪA= 257; ﻋﻘﻠﻰ ﻭ ﺟﺴﻤی &= #65256;ﺎ ﭘﻴﺪﺍ ﺍﺳﺖ. ﻭﺩ= ﻳﮕﺮﺍﻥ ﭼﻨﻴﻦ ﺷﺨﺼﻴّ= 5174; ﻭﻣﻦ ﺍﻧﺴﺎﻥ ﺭ&= #65165;،ﺗﻨﻬﺎ ﺩﺭ ﺗﻦ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺒﻴﻨﻨ&= #65194;. ﮐﻪ ﺍﮔﺮ ﻟﺒﺎس &= #65261;ﺁﺭﺍﻳﺶ ﻭﻣﺎﺳﻚ ﻫﻢ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ،ﺩﺭ ﺍﻭ= 5181; ﻣﺨﻔﻰ ﺑﻮﺩﻥ ﺍ&= #65199; ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ &= #65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﺩ. ﻭﻟﻰ = ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ &= #65261; ﺁﻳﻨﺪﮔﺎﻥ ﻭ ﻋ&= #65166;ﻗﻠﺘﺮﺍﻥ ﻣﺨﻔﻰ ﻧﻤﻰﻣﺎ&#= 65255;ﻨﺪ. ﺑﺨﺼﻮﺹ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﻫﺮﮐس ﺗﻤﺎﻡ ﺍ&#= 65267;ﻦ ﻟﺒﺎﺳﻬﺎﻯ ﻭ ﭘ&= #65262;ﺷﺸﻬﺎﻯ ﻣﺨﻔﻰ ﮐﻨﻨﺪﻩ&#= 1548; ﺍﺯ ﻣﻦ ﺍﺻﻠﻰ ﻭ= ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﮐﻨﺎﺭ &= #65251;ﻴﺮﻭﺩ. ﺁﻧﮕﺎﻩ ﺭﻭﺣﻰ &= #65251;ﻌﺎﺩﻝ ﭼﻪ ﻣﻮﺟﻮﺩ ﺣﻘ&= #65268;ﺮ ﺣﻴﻮﺍﻧﻰ ﺑﻨﻈ&#= 65198; ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65165;ﻣﺮﻭﺯ ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎ&#= 65263; ﺧﻮﺩ، ﻫﻤﺎﻥ ﺭ&#= 65261;ﺡ ﻋﺮﻳﺎﻥ ﻭﺣﻘﻴ&#= 65198; ﮐﻪ ﺑﺸﮑﻞ ﻣﺎﺭ = ﻭﻣﻮﺭﻯ ﺩﺭ ﺭؤﻳﺎ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ &= #65251;ﻴﺸﻮﺩ، ﻳﻚ ﺗﺬﮐّﺮ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﮐﻪ ﺁﻳﻨﺪ= ﻩ ﺧﻮﺩﺭﺍ ﺑﺪﺍﻧ&#= 65194;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻳﻚ ﺳﺎﻟﻚ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﻳﻨﺪﻩ <span style=3D'mso-spacerun:yes'> </span>ﻮﺩ ﺭA= 165; ﺩﺭ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺍ&= #65255;ﻮﺍﺭ ﺷﻬﻮﺩﻯ،ﺩﺭ ﻣ= 5188;ﻴﻄﻬﺎ ﻭﻋﻮﺍﻟﻢ ﻧﻮﺭ&#= 65165;ﻧﻰ ﻭ ﺍﻟﻬﻰ ﻣﻰ ﺑﻴ= ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﺍﻳﻨﮑﻪ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ، ﻏﻢ ﺯﻧﺪﻩ ﻣﺎﻧ&= #65194;ﻥ ﺩﺍﺭﻧﺪ،ﭼﻮﻥ = 5153;ثاﺭﻯ ﺍﺯ ﻣﺮﮒ ﭘﻴﺶ ﺑ= ﻴﺎﻳﺪ، ﮐﻪ ﮔﺮﻓﺘﺎﺭ ﺑ&= #65268;ﻤﺎﺭﻯ ﺳﺨﺘﻰ ﻣﻴﺸﻮﻧ&#= 65194;،ﺁﻧﮕﺎﻩ ﻳﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65256;ﺪ،ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮﺍﻥ ﻣﻮﻓ&#= 65240;ﻴّﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ث&#= 1585;ﻭﺕ ﺑﻬﻢ ﺑﺰﻧﻨﺪ. ﻟ= ﺬﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﮐﻮﺷﺸﻰ @= 400;ﻪ ﺁﻧﮕﺎﻩ ﻣﻴﮑﻨ&#= 65256;ﺪ، ﻋﻤﻠﺎ ﺳﺮﻋﺖ ﮔ&= #65198;ﻓﺘﻦ ﺩﺭ ﻗﻬﻘﺮﺍﻯ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65256;ﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ،= 5267;ﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ. = ﻭ ﺑﺪﺗﺮ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﻭﭼﺎﺭ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﭼﻮﻥ ﺍﺳﻴﺮ ﺟﺒ&= #65198; ﺍﻟﻬﻰ، ﺗﮑﺎﻣ= 5246; ﺭﻭﺡ ﺍﺯ ﺃﺯﻝ ﺗ= ﺎ ﺃﺑﺪ ﻫﺴﺘﻨﺪ ﮐ&= #65258; ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #64400;ﻦ ﻓﻴﮑﻮﻥ ﻭﺷﺪﻥ &= #65261; ﺻﻴﺮﻭﺭﺕ ﺧﻮﺩ &= #65197;ﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194; ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮﺍﻫ= ;ﻨﺪ ﺩﺍﺩ. ﻭﻟﻰ ﮐﻮﺷ= ﺶ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺍ&= #65255;ﺠﺎﻡ ﻭﻇﺎﻳﻒ ﻓﻄﺮﻯ &= #65261;ﺳﻠﻮﮐﻰﺧﻮﺩ ﺑﺪﺳﺘﻮﺭ ﭘﻴﺮ&#= 65165;ﻟﻬﻰ ﮐﻪ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﻨﺪ،ﺳﺮﻋﺖ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺂﻳﻨﺪه ﻫﺎﻯ &#= 65261;ﺍﻟﺎﺗﺮﺑﻴﺸʋ= 76;ﺮ ﻣﻴﮑﻨﻨﺪ، ﮐﻪ &#= 64404;ﺎﻫﻰ ﻳﻚ ﺷﺒﻪ ﻧﻴﺰ ﺭ= ﻩ ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺮ&= #65261;ﻧﺪ. ﭘﺶ ﺍﺯ ﻣﻮﺍﻧﻊ = ﻭﻣﻌﺎﻳﺐ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261; ﻋﻤﻴﻖ ﺗﺮ ﭘﺎﻙ = ﻣﻴﻨﻤﺎﻳﻨﺪ،A= 175;ﺎ ﺑﺸﻬﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﺪﻳﺪ،ﻭﺑﺮﺍ᥾= 3; ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩ&= #65197; ﺗﺎﺭﻳﺦ ﺍﺯﻟﻰ &= #65175;ﮑﺎﻣﻞ ﺧﻮﺩ ﺑﺮﺳﻨﺪ ﻭ&= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #64400;ﻤﺎﻟﻰ ﺁﻧﺮﺍ ﻧﻴﺰ ﺑﺪ&= #65203;ﺖ ﺁﻭﺭﻧﺪ. ﮔﺮﭼﻪ = ﺑﺸﻬﻮﺩﻯ ﺭﺳﻴﺪه ﻮ ﺑﺎﻋ&#= 65240;ﻞ ﺑﻴﺸﺘﺮﻯ ﻣﻌﺎ&#= 65193;ﻝ ﺷﻬﻮﺩ ﺧﻮﺩ ﺑﺪ&= #65203;ﺖ ﻣﻴﺂﻭﺭﺩ. ﺗﺎﺯ&= #65257; ﻣﻴﻔﻬﻤﺪ،ﺑﺎA= 267;ﺪ ﺑﺎﺯ ﺑﺮﺍﻯ ﻣﻘ&= #65166;ﻡ ﺑﺎﻟﺎﺗﺮ ﻭﺟﻮ&#= 65193;ﻯ ﻭ ﺷﻬﻮﺩی ﭽﻪ ﺑ&= #65166;ﻳﺪ ﺑﮑﻨﺪ. ﮐﻪ ﺩﺭﻧ= ﻮع ﺒﺸﺮﻯ ﺷﻬﻮﺩ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺗﺮ&#= 65267;ﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻬﻮﺩ ﻣﻴﺴ¡= 7;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧ= ﻮﻉ ﺑﺮﺗﺮ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 64401;ﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺟﺪﻳﺪﻯ،ﺭﺍﻩ = 5191;ﻮﺩﺭﺍ ﺳﺮﻳﻌﺘﺮ ﺍﺩﺍ&#= 65251;ﻪ ﺑﺪﻫﺪ. ﻣﺎﻧﻨﺪ = ﻃﻔﻠﻰ ﮔﻢ ﺷﺪﻩ،ﮐﻪ ﺩ&#= 65197; ﺟﻨﮕﻞ ﺁﻣﻮﺯﺵ &= #65251;ﻴﺒﻴﻨﺪ، ﻭﻳﺎ ﻃﻔﻠﻰ ﮐﻪ = ﺩﺭ ﻣﺪﺭﺳﻪ ﻭﻣﺤﻴ&#= 65218; ﺗﺮﺑﻴﺘﻰ ﺁﻣﻮ&#= 65199;ﺵ ﻣﻴﮕﻴﺮﺩ. ﺩﺭ ﻭ= ﺍﻗﻊ ﺁﻳﻨﺪﻩ ﻣﺎ ﻋﻤ&= #65248;ﺎ ﺩﺭﺩﺳﺖ ﻭ ﺍﻧﺘ&= #65192;ﺎﺏ ﻣﺎ ﻧﻴﺴﺖ. ﻣﮕﺮ= ﺷﺎﻳﺴﺘﮕﻰ ﻫﺮ ﺍﻧﺘﺨﺎﺑﻰ &= #65197;ﺍ ﭘﻴﺪﺍ ﮐﻨﻴﻢ ﻫ&= #65252;ﺎﻥ ﻃﻮﺭ ﮐﻪ ﺳﺮﻧﻮ&= #65207;ﺖ ﻓﻌﻠﻰ ﺩﺭﺗﻦ ﻭ&= #65195;ﻫﻦ ﻭﺭﻭﺍﻥ ﺍﻣﺮﻭ&#= 65199; ﻣﺎ،ﻧﺘﻴﺠﻪ ﺗ= 4401;ﺎﻣﻠﺎﺕ ﺗﻮﻟّﺪ ﭘﻴﺸﻴ= 5254; ﻣﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.= ﺍﻣﺮﻭﺯ ﻧﻴﺰﺑﺎﻳﺪ ﺳﺮ&#= 65255;ﻮﺷت ﻔﺮﺩﺍﻯ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺗﻮﻟ&#= 65194; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﮐﻨﻴﻢ. ﭘس ﺍﺭﺍ&= #65193;ﻩ ﺍﻟﻬﻰ ﻭﻃﺒﻴﻌ&#= 65174;،ﺑﺎ ﺍﺭﺍﺩﻩ ﻣﺎ ﺑﺎ&= #65259;ﻢ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. = ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺗﺎ ﻫﺮ ﺗﻐﻴﻴﺮﻯ ﺭ&= #65165; ﺩﺭ ﺭﻭﺍﻥ ﻭﻧﻔ&= #1587; ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﻧ&= #64401;ﻨﻴﺪ،ﺧﺪﺍﻭʌ= 55;ﺪ ﻧﻴﺰ ﺗﻐﻴﻴﺮﻯ &= #65255;ﻤﻴﺪﻫﺪ. ﮐﻪ ﺗﻐﻴﻴﺮ ﻣث&#= 1576;ت ﻧﻤﻴﺪﻫﺪ، ﻭﻟ= 5264; ﺗﻐﻴﻴﺮ ﻣﻨﻔﻰ &= #65197;ﺍ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪ&#= 65259;ﺪ. ﻭﻫﻤﺮﺍﻩ ﺑﺎ ﻏ&= #65216;ﺐ ﻭﺧﺸﻮﻧﺘﻬﺎﻯ &#= 65175;ﻮﺣّﺸﻬﺎﻯ ﻧﻮﻋﻰ ﻣﺠﺪﺩ ﺑ&= #65252;ﺎ،ﮐﻪ ﻗﺒﻠﺎ ﺑﺎ ﭼﻪ ﺧ= ﻮﻥ ﺟﮕﺮﻯ ﺩﺭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺬﺷﺘﻪ ﻫﺎﻯ ﺩﻭﺭ، ﺗﺤ&#= 65252;ّﻞ ﮐﺮﺩﻩ ﺑﻮﺩﻳﻢ. = ﮐﻪ ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴ&#= 65194;ﻳﻢ، ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺨﺼﻮﺹ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬ&= #65259;ﺒﻰ، ﻭﺑﻬﺮ ﺩﻳﻨﻰ ﻭ&= #65255;ﺎﻣﻰ ﺑﺎﺷﻨﺪ،ﺟﺰ ﻗ= 5260;ﻘﺮﺍﺳﺎﺯﻯ ﻭﺷﺮﻙ ﻭ ﺣﻬﻨّ&#= 65250; ﭘﺮﻭﺭﻯ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﭘس ﻋﺎﻗﻞ ﺍﺯ ﺍ&= #65267;ﻦ ﺳﺮﻧﻮﺷﺖ ﺑﻌﺪ&#= 65263; ﻣﻴﺘﺮﺳﺪ،ﮐﻪ = 5251;ﺒﺎﺩﺍ ﻗﺒﻞ ﺍﺯ ﻧﺠﺎﺕ = ﺑﻤﻴﺮﺩ. ﻭﺧﻮﺩﺳﺮﻯ ﻭ ﺳ&= #65198;ﻣﺴﺘﻰ ﻭ ﻏﻔﻠﺖ ﻭ ﺧﻮﻳ= ﺸﺘﻦ ﭘﺮﺳﺘﻰ،ﻫﺮﭼA= 258; ﺯﻭﺩﺗﺮ ﻭﺷﺪﻳ&#= 65194;ﺗﺮ ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ. = ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋﺎﻗ&#= 65248;ﺎﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65236;ﻬﻤﻨﺪ، ﮐﻪ ﻗﻬﻘﺮﺍﺋﻴ&#= 65166;ﻥ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﻭﭼﺎﺭ ﭼﻨﺎﻥ ﺟﻬﻨّﻤ= 5260;ﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺷﺪ&#= 1607; اﻧﺪ. ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺗﻠﻒ ﻣﻴﮑﻨﺪ،= 5261; ﺑﺨﺮﺝ ﺷﮑﻢ ﻭ ﺍ= ﻃﺮﺍﻑ ﺷﮑﻢ ﻣﻴﺰﻧﺪ. ﻫ= ﻤﺎﻥ ﺻﻔﺎﺕ ﺍﻧﻮﺍﻉ</= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﺎﺭﻣﺎﺋ&= #65264; ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165;،ﺍﮐﻨﻮﻥ ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ. = ﭼﻮﻥ ﻋﻘﻞ ﺍﻭ ﻧﻴﺰ ﺿ= ﻌﻴﻒ ﺗﺮ ﺷﺪﻩ ﺍﺳﺖ. ﺑ= ;ﺎ ﻫﺸﺘﺎﺩ ﺳﺎﻟﻬ&#= 65166;ﻯ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﮐﻪ ﻃﺮﺯ ﻓﮑﺮ ﮐﻮﺩ&= #65241; ﻫﺸﺖ ﺳﺎﻟﻪ ﺭﺍ&= #65193;ﺍﺭﺩ ، ﻭﺑﺮﺧﻰ ﺑﺪﺗ&#= 65198; ﺩﺭ ﺑﻴﻤﺎﺭﻳﻬ&#= 65166;ﺋﻰ ﭼﻮﻥﺍﮔﺰﻣﺎﻳ= 5256;ﺮﻭﻓﺮﺍﻣﻮﺷ᥾= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;ﻮﻟس ﻣﻘّس ﻧﻴﺰ ﮔﻔ= 5176;ﻪ ﺍﺳﺖ،ﮐﺴﻰ ﻧﻴ= 5204;ﺖ ﮐﻪ ﺍﺯ ﺧﻮﺩﺵ ﺑ= ﺪﺵ ﺑﻴﺎﻳﺪ. ﻭ ﺍﻳﻦ= ﻫﻤﺎﻥ ﺣﺎﻝ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺳﺮﻣﺴ= ﺖ ﻭﻣﻐﺮﻭﺭ ﻣﻘﺎ&#= 65249; ﻓﻌﻠﻰ ﺭﻭﺡ ﻭﻣ&= #65262;ﺟﻮﺩﻳّﺖ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #65261;ﺑﺮﺍﻯ ﺧﻮﺩ ﮐﺎﻓﻰ ﻭ ﻟ= ﺬﻳﺬ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5259;ﺮ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻣ&= #65198;ﺗﻊ ﻭ ﻋﻠﻒ ﺯﺍﺭ ﺧﻮ= ﺩ،ﺍﺣﺴﺎس ﻟﺬﺕ ﻭ ﮐﻔﺎﻳﺖ = ﺍﺯ ﻧﻌﻤﺎﺕ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭﻫﺮﭼﻪ ﮐﻪ کر= 5165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺍﻧ= 5204;ﺎﻥ ﺗﺤﻘﻖ ﻧﻴﺎﺑﺪ&#= 1548;ﮐﺎﺭﻣﺎﺳﺎﺯ᥾= 3; ﺍﻭ ﺑﻴﺸﺘﺮ ﺍﺳ&= #65174;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65175;ﻨﻬﺎ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩ ﺑﺮﺗﺮ،ﻭﻣﻮﺟA= 262;ﺩﻳّﺖ ﺑﺎلاتر ﺭﻭﺣ᥾= 4; ﺧﻮﺩﺭﺍ ﻣﻴﺠﻮﻳﻨﺪ. ﻭ ﭼ= ﻴﺰﻯ ﺍﺯ ﺍﻣﮑﺎﻧﺎﺕ &= #65191;ﻮﺩﺭﺍ ﺗﻠﻒ ﻧﻤﻰ ﮐﻨﻨ&= #65194;. ﻭ ﻫﺮﭼﻪ ﺳﺎﻟﻚ = ﻋﺎﻗﻠﺘﺮ ﺷﺪﻩ ﻭﺩﺭﻙ ﻭﺟ&= #65262;ﺩ ﺑﺎﻟﺎﺗﺮﻫﺎﻯ &#= 65255;ﺎﺩﻳﺪﻩ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻏﻢ ﻭﻏﺼّﻪ ﺍﻭ &= #65169;ﻴﺸﺘﺮ ﻭ ﮐﺮﺏ ﻭ ﺑﻠﺎﻯ= ﺍﻭ ﺑﻴﺸﺘﺮ ﺍﺳﺖ. ﮐ= ﻪ ﮐﺮﺑﻠﺎﻯ ﺳﺎﻟ&#= 65242; ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺍ&= #65261; ﺍﺳﺖ. ﺗﺎ ﺑﻨﺠﺎ= ﺕ ﺑﺮﺳﺪ ﻭ ﻫﺮ ﺭﻭ= ﺯﺵ ﻋﺎﺷﻮﺭﺍ ﺍﺳﺖ. = ﺧﻮﺍﺳﺘﻦ ﺣﻔﻆ ﺣﻴﺎﺕ ﻭ ﺷ= ﺮﺍﻳﻂ ﻓﻌﻠﻰ ﺷﺨص ﺪﺭ &= #65231;ﻴﺮﺳﺎﻟﮑﺎﻥ= 48;ﺍﺩﺍﻣﻪ ﻟﺬا ﺒﺮﺩن اﺳA= 174;، ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ = ﺍﺩﺍﻣﻪ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺍﺳﺖ. ﺣﺘﻰ ﭘس ﺍ= ﺯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;، ﺳﺎﻟﮑﺎﻥ ﮐﺎﻣ&#= 65246;ﺷﺪﻩ، ﻣﻌﺼﻮﻣﻴّﺖ ﻭ= 5175;ﻀﻤﻴﻨﻬﺎﻯ ﺍﻟﻬﻰ ﻳﺎﻓﺘﻪ &= #65169;ﺮﺍﻯ ﮐﺴﺐ ﺻﻔﺎﺕ ﺍﻟ&= #65260;ﻰ ﺗﺮ،ﺑﻌﻨﻮﺍﻥ = 5195;ﺧﻴﺮﻩ ﺁﺧﺮت ﺘﻠﺎش ﺒ= 5268;ﺸﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﺎ&= #65193;ﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #1602; ﺒﺸﺮی ﺒﻌﺪﻯ،A= 169;ﺎﺯ ﺩﺭﻓﺼﻮل ﺒﺎﻟ= 5166;ﺗﺮ ﺁﻥ ﻧﻮﻉ ﺑﺎﺷﺪ = ﮐﻪ ﺍﺯ ﺩﻳﮕﺮ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻴﺰ، ﮐﺮﺍﻣﺎ= 5173; ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﮐﻪ ﺣﺘﻤ= ﺎ ﺑﺘﻮﺍﻧﺪ ﺑﻨﻮ&#= 65197; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺪ. ﻭﺍﻟّﺎ ﺩﺭ ﻫﺮ&#= 65199;ﻣﺎﻥ ﻭﻧﻮﻋﻰ، ﻋﻘﺐ &#= 65197;ﻭﻯ ﺗﮑﺎﻣﻠﻰ ﺻﻮﺭ&#= 65173; ﻣﻴﮕﻴﺮﺩ. ﻳﻌﻨ&= #65264; ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺠﺎﻯ ﺍﻓﺰﺍﻳ&#= 65206; ﺁﻥ،ﺟﺰ ﮐﺎﺭﻣ= 5166;ﺳﺎﺯﻯ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﺍﺭﺗﺪﺍ&#= 65193; ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻣ&= #65198;ﮒ ﻭ ﻗﻬﻘﺮﺍﻫﺎ ﻣ&= #65268;ﺒﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺮﺳﻮﻥ ﻣﻴﮕﻮﻳﺪ،ﺟﺴA= 250; ﻣﻦ ﻭﺟﻮﺩ ﻣﻦ ﺍ= ﺳﺖ. ﺍﻳﻨﻚ ﺩﺭ ﻋﺪﻡ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻣﺴﺖ ﺣ= ﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺍ= 5247;ﺒﺘﻪ ﻭﺟﻮﺩ ﺍﻭ،ﻫﻤ= 5268;ﻦ ﺗﻦ ﺍﻭ ﺍﺳﺖ. ﻏﺎ= ;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﻫﻤ&= #65268;ﻦ ﻣﻦ ﺍﻭ،ﺩﺭ ﺫﻫ&#= 65254; ﻣﻦ ﺍﺻﻠﻰ ﺗﺮ ﺍ= ﺳﺖ ﺗﺎ ﻧﻮﺑﺖ ﺑﻨﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺑﺮﺳﺪ. ﮐﻪ ﻣﻦ ﻫ= ;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻧ= ﺪﺍﻧﺴﺘﻪ ﺑﺎﺯﻳﭽﻪ ﻋﻘﺪ&#= 65257; ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166; ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ = ﻭﮐﻤﭙﻠﮑس ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﮐﻪ ﻧﻤﻴﺪﺍﻧﺪ &= #65165;ﺯ ﮐﺠﺎ ﻣﻮﺭﺩ ﺿﺮ&= #65167; ﻭ ﺍﻫﺎﻧﺖ ﻭﺣﻘ&= #65166;ﺭﺕ ﻣﻴﺸﻮﺩ ﺃﻧﺪﻳ&#= 65208;ﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺗﻦ ﺭﺍ ﺭﻫﺒﺮﻯ = ﻣﻴﮑﻨﺪ. ﻭ ﻋﻘﺪﻩ ﻫﺎ ﺃﻧ= ﺪﻳﺸﻪ ﺭﺍ. ﺩﺭ ﺣﺎﻟﻴﮑ= ﻪ ﺳﺎﻟﮑﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺶ&#= 1548;ﻫﻢ ﺭﻭﺍﻥ ﻭﻫﻢ ﺫﻫ&= #65254; ﺧﻮﺩﺁﮔﺎﻩ، ﻭ= 5175;ﻦ ﺭﺍ ﻳﮑﺠﺎ ﺑﺨﻮ&= #65169;ﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍ&#= 65193;ﺍﺭﻩ ﻧﻤﺎﻳﺪ. ﻭﺗﻤﺎ&= #65249; ﺍﻳﻦ ﻣﻦ ﻫﺎ ﻣﺎ= ﺳﮑﻬﺎﺋﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺮﭼﻬﺮ&#= 65257; ﺧﻮﺩ ﺯﺩﻩ،ﻭ ﻧ&#= 65268;ﮑﻮ ﻧﻤﺎﻳﺶ ﻣﻴﺪﻫ&#= 65194;. ﻭﻟﻰ ﭼﻪ ﺯﺷﺖ ﺧ= ﻮﻯ ﺩﺭ ﺑﺎﻃﻦ ﻣﻴﺒ&= #65166;ﺷﺪ ﺑﻨﻈﺮﻋﺮﻓﺎﻥ= 5259;ﺮ ﻣﻮﺟﻮﺩﻯ ﻳﻚ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65261; ﺍﺩﺍﺭﻩ ﮐﻨﻨﺪ&#= 1607; هرﻣﻮﺟﻮﺩ ﺩﺍA= 197;ﺩ. ﻫﺮﭼﻪ ﺍﻟﻬﻰ ﺗ&= #65198;،ﭼﻨﺎﻥ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺗ&= #65198; ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﻧﻴﺰ ﺭبّ اﻟﻨA= 262;ﻉ ﻭﻣﺪﺑّﺮﺍﻥ ﺍ= 5247;ﻬﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻣ= ﻘﺎﻡ ﺁﻥ ﺍﺭﻭﺍﺡ ﻣﺪ&= #65169;ّﺮ ﺑﺎ ﻣﺮﺍﺗﺐ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺪﻩ، ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁ= ﺳﻤﺎﻥ ﺗﻔﺎﻭﺕ ﺩﺍﺭﻧ&#= 65194;. ﻭﺍﮔﺮ ﻧﻈﺮﻳﻪ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﺭﺍ ﺩﺭﻧ&#= 65224;ﺮﺑﮕﻴﺮﻳﻢ ﮐﻪ ﻫﻤﻪ ﻫﺴﺘی &= #65262;ﻫﺮﻳﻚ ﻣﻮﺟﻮﺩﻯ ﮐﻠّ= 5264; ﺍﺳﺖ،ﮐﻪ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﻚ ﮐﻞّ ﺑﺎʌ= 47;ﺎﺗﺮ ﺟزء ﻣﻴﺒﺎﺷﺪ = 5227;ﺎﻗﺒﺖ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺘﮑﻪ ﺩﺭﻫﺴ&#= 65176;ﻰ ﻫﺴﺖ. ﻭﺑﻘﻴﻪ ﺳ= ﺎیه ای ﺑﻨﺎﻡ ﻣﺎﺩ= 5263; ﻭﻣﻌﻨﻮﻯ ﻭﺣﺘ&#= 65264; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻭ ﻳﮕﺎﻧ&= #64405;ﻰ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﺩﺍﺭﻧﺪ. ﻫﻤﻪ ﻗ= ﻄﺮﺍﺕ ﺁﺑﻰ ﻫﺴﺘﻨﺪ، &#= 64400;ﻪ ﺩﺭﻳﺎﺋﻰ ﺭﺍ ﺗ&= #65208;ﮑﻴﻞ ﺩﺍﺩﻫﺎﻧﺪ. ﻣﻮ&= #65183;ﻮﺩ ﻭﺍﻗﻌﻰ ﻭﺣﻘﻴ&#= 65240;ﻰ ﻫﻤﺎﻥ ﺩﺭﻳﺎ ﺍ&= #65203;ﺖ،ﻭﻧﻪ ﻗﻄﺮﺍﺕ ﺁﺏ ﺍس&#= 1578; ﻭﻣﻦ ﻭ ﻣﻨﻴّﺖ &= #65261; ﺷﺨﺼﻴّﺖ ﻣﺴﺘ= 5240;ﻞ ﺧﻮﺩ ﻣﻴﮑﻨﻴﻢ&#= 1548;ﮐﻪ ﻣثلا ﺑﻬﺘﺮ ﺍA= 199; ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ&#= 1548;ﺍﻳﻦ ﺑﺮﺗﺮﻯ ﺩﺭ ﺗﻦ = ﻣﺎﺩﻯ ﻣﺎ ﻧﻤﻰ ﺑﺎﺷﺪ.= ﺯﻳﺮﺍ ﺗﻦ ﺑﺴﺮﻋﺖ ﻭ ﺳ= ﻬﻮﻟﺖ ﺑﺴﻴﺎﺭﻯ ﻋﻴﺐ &= #65261;ﻧﺎﺗﻮﺍﻧﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺰ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ. ﺑﻠﮑﻪ = ﺍﻳﻦ ﻗﺴﻤﺖ ﻧﺎﻣﺮﺋ&#= 65264; ﺟﺴﻢ ﺍﻧﺴﺎﻥ،= 5193;ﺭ ﻧﻮﻉ ﺗﻔﮑّﺮ ﺍ&#= 65261; ﺍﺳﺖ،ﮐﻪ ﺑﺮﺗ= 5198;ﻯ ﺃﻧﺪﻳﺸﻪ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ،ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺁثاﺭ ﺩﻳﮕﺮﻯ= 48;ﺩﺭ ﺟﺴﻢ ﭼﻮﻥ ﺭﻓﺘ&= #65166;ﺭ ﻭﮔﻔﺘﺎﺭ ﻭﮐﺮ&#= 65193;ﺍﺭ،ﮐﻪ ﺑﺮﺗﺮﻯ ﮐﺴﻰ ﺭ&= #65165; ﻧﺸﺎﻥ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺪﻫﺪ. ﻭﺑﺮﺗ&= #65198;ﻯ ﺍﻭ ﺁﺷﮑﺎﺭﺗﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﻭﻟﻰ ﺩﺭﻫﻤﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎ،ﺍﻳʌ= 54; ﺍﻧﺪﻳﺸﻪ،ﺑﺎA= 199;ﻳﭽﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65207;ﺨﺺ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺨﻔﻰ ﺗﺮ ﺍﺯ ﺃﻧﺪﻳﺸ&= #65258; ﻭﺫﻫﻨﻴّﺎﺕ ﺍ= 5255;ﺴﺎﻥ ﺍﺳﺖ. ﻭﻟﺬﺍ ﭼﻮ= ﻥ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻭﻧﻔﺶ ﺁﻟﻮﺩﻩ &= #65175;ﺰﮐﻴﻪ ﺳﻠﻮﮐﻰ،ﺁﻧﻬA= 250; ﺑﺪﺳﺖ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻭﻧﻪ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺻﻮﺭﺕ ﮔﻴﺮﺩ،= 5251;ﻨﻴّﺖ ﺑﺮﺗﺮ ﺍﻭ ﺑﺮﺍ&= #65263; ﺩﻳﮕﺮﺍﻥ ﺩﻳﺪ&#= 65257; ﻣﻴﺸﻮﺩ. ﺑﺨﺼﻮ&= #65209; ﻭﻗﺘﻰ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺑﺎﻟﺎﺗﺮﻯ ﻧﻴ&#= 65200; ﺑﻨﻈﺮ ﻭﺭؤﻳﺖ &#= 65197;ؤﻳﺎﺋﻰ ﺳﺎﻟﻚ ﻣﻴﺮﺳﺪ. = ﻟﺬﺍ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﻣ&#= 65254; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ&#= 1548;ﺑﻤﻦ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ &= #64400;ﻨﻨﺪ. ﻭ ﻟﺬﺍ ﺭﻭﺍﻥ ﺣ= ﻴﻮﺍﻧﻰ ﭼﻪ ﺭﺳﺪ ﺑﺬﻫﻦ = ﻭ ﺗﻦ ﺧﻮﺩﺭﺍ ﺑﺎ&= #65203;ﺘﻀﻌﺎﻑ ﻭ ﺭﻭﺯ ﺍﻓﺰﻭﻥ = ﻣﻴﺮﺳﺎﻧﻨﺪ،@= 400;ﻪ ﮐﻤﺘﺮ ﻭﺣﺘﻰ ﻫ&= #65268;ﭻ ﺗﻮﺟّﻰ ﺑﺂﻧﻬ= 5166; ﻧﺸﻮﺩ، ﺗﺎ ﺍﺯ &= #64400;ﺎﺭ ﺑﻴﻔﺘﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺑﭽﻨﺎﻥ ﺿﻌﻔﻰ &= #65193;ﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭ= ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ، ﮐﻪ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ ﺭ&= #65165; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻓ&= #65198;ﺍﻫﻢ ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﮑ&= #65248;ﻰ ﺍﺯ ﻧﺴﺦ ﺑﺸﺮﻯ = ﻭﺷﺎﻳﺪ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﻭﺩ. = ﻭ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭﺷﺎﻳﺪ &= #65259;ﻢ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﻣﻦ ﺍﻟﻬﻰ ﺗﺮ ﭘﻴﺎ&= #65251;ﺒﺮی ﺒﺮﺍی ﻨﻮﻉ ﺑﺸ&#= 65198;ﻯ ﺑﺮﺳﻨﺪ ﻭﺍﻟّ= 5166; ﻣﻦ ﻫﺎﻯ ﺍﻟﻬﻰ = ﺗﺮ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5264; ﻧﻬﺎﻳﺖ ﺩﺭ ﭘﻴ&= #65206; ﻫﺴﺘﻨﺪ. ﻭﺍﻳﻦ = ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﻯ ﺍ= ﺯ ﻧﻮﻉ ﺧﻮﺩﮐﺸﻰ &= #65261; ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 1606;ی ﻨﻴﺴﺖ. ﻭﻟﻮ ﺑﻨ= ﺎﻡ ﺧﻮﺩﮐﺸﻰ ﻣﻘﺪ&#= 1617;س ﮊﺍﭘﻨﻰ ﻣﺎﻧﻨ&#= 65194;. ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ،ﻣﺎﻧﻨA= 194; ﭘﻴﺎﻣﺒﺮ ﮐﻪ ﺩ&= #65197;ﺟﻨﮕﻬﺎ ﺩﺍﺷﺘﻪ،ﻭ ﺍﻓ= 5198;ﺍﺩ ﺳﺎﻟﻚ ﻭﺍﺻﻞ ﺑ&= #65212;ﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺧﻮﺩ&#= 65197;ﺍ،ﺑﺮﺍﻯ ﻓﺪﺍﺋﻰ ﺷﺪﻥ ﻭ = ﺣﺘﻤﺎ ﺯﻧﺪﻩ ﺑﺎﺯ ﻧﮕ&= #65208;ﺘﻦ ﻣﻴﻔﺮﺳﺘﺎﺩ،@= 400;ﻪ ﺑﺎ ﻣﺮﮒ ﻭﺧﺮﻭ&= #65181; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548; ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ &= #65261;ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ ﺭﻭﺡ ﺳﺎ&= #65247;ﻚ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ. ﻭﭘﻴﺮ = ﺍﻟﻬﻰ ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﭘ&= #1587; ﺍﺯ ﺻﻮﺭﺕ ﻣﺼﻄ&= #65236;ﻮﻯ ﺧﻮﺩ، ﺑﺮﺍﻯ ﭼ&#= 65256;ﻴﻦ ﻣﺮﮔﻰ ﺩﺭ ﻋﺰﻟ&= #65176;ﮕﺎﻩ ﻣﻴﺮﻭﺩ. ﮐﻪ ﺑﺸ= ﺪﺕ ﺗﻀﻌﻴﻒ ﺗﻦ ﻭ ﺫ= ﻫﻨﻰ ﻭ ﺭﻭﺍﻥ ﺧﻮﺩ ﻣ= ﻴﮑﻨﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸ&= #65176;ﻰ ﺑﺨﻠﻖ ﻭﺗﻮﻟﺪ &= #65193;ﻭﻡ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺷﺘﻨﺪ، ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﻨﺪ. ﻭﺑﺎ ﺘﺠﺪﻳﺪ ﻫ&= #65236;ﺖ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﺩ&= #65197; ﻗﻮس ﻧﺰﻭﻝ،ﮐA= 258; ﺳﭙﺎس ﻫﻤﺎﻥ ﻣ&#= 65198;ﺍﺗﺐ ﻣﻌﺒﻮﺩ ﻗﺒﻠﻰ&#= 1548;ﺍﻳﻨﻚ ﻳﺎﺭﻯ ﺩﻫﻨﺪﻫ&#= 64401;ﺎﻣﻞ ﺩﺭﻗﻮس ﻧﺰﻭﻝ &#= 65165;ﻭ ﺍﺳﺖ. ﺧﻄﺮﻯ ﮐﻪ= ﺳﺎﻟﻚ ﺭﺍ ﺑﺮﺍﻯ ﺭﺳﻴ&= #65194;ﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺗﻬﺪﻳﺪ ﻣﻴﮑﻨ&#= 65194;، ﺗﺮﻙ ﺻﻠﺎﺕ ﻭ ﺍ= ﺭﺗﺒﺎﻁ ﺳﻠﻮﮐﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﻳﺎ ﻧﺘﻮﺍﻧﺪ &= #65261;ﻧﺨﻮﺍﻫﺪ،ﺍʋ= 99; ﺍﻳﻦ ﭘﺮﺩﻩ ﻣﺮ&= #64402; ﺑﺸﺮﻯ ﻋﺒﻮﺭ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﺪ. ﮐﻪ ﺩﺭ &#= 65197;ؤﻳﺎ ﻧﻴﺰ ﺍﻳﻦ ﻣﺮﮒ = ﺑﺮﺍﻯ ﺑﺴﻴﺎﺭ ﺍﺯ ﮐﺎ&= #65251;ﻠﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺫ= ﺍﺕ ﺍﻧﺴﺎﻥ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻭ،ﻭﺍ= 4400;ﻨﻮﻥ ﻣﻦ ﻭﻣﻨﻴّﺖ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﻣ= ﻨﻴّﺖ ﻭﻣﻨّﺖ ﺑﺮﺩﻳ= 4405;ﺮﺍﻥ ﺩﺍﺭﺩ ﮐﻪ ﭼﻨﻴ&= #65254; ﻣﻨﻰ ﺭﺍ ﺩﺍﺭﺩ.= ﻭﻟﻰ ﺍﮔﺮ ﺩﻗّﺖ ﺑﻴ&#= 65208;ﺘﺮ ﺷﻮﺩ، ﻣﻰ ﺑﻴﻨ&#= 65268;ﻢ ﮐﻪ ﺍﻳﻦ ﻣﻦ ﺩﺭ= ﻓﮑﺮ ﺷﺨﺺ ﺍﺳﺖ. ﻭ ﺍﺣ= ;ﺴﺎﺳﻰ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺍ&= #65199; ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭﺍ= ﮔﺮ ﺗﻮﻗّﻒ ﺗﮑﺎﻣ= 5246; ﺍﻳﻦ ﻣﻦ ﺍﺻﻠﻰ = ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺭ ﻫﺮﮐ&= #1587; ﺑﺎﺷﺪ،ﻋﻤﻠﺎ = 5191;ﻮﺩﺭﺍ ﺑﺮﺍﻯ ﻣﺮﮒ ﻭ ﺗ= ﻮﻟﺪﺍﺕ ﺣﻘﻴﺮ ﺗﺮ ﺁﻣﺎ&= #65193;ﻩ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﺬﺍ ﻣﻨﻴّﺖ ﺭﺍ ﻣﺮ&#= 64402; ﻧﻴﺰ ﮔﻔته اﻧA= 194;. ﻭﻟﻰ ﺩﺭﺳﺎﻟﻚ &= #65165;ﻳﻦ ﻣﻦ ﻭ ﻣﻨﻴّﺖ ﺍ&= #65261;،ﺑﻤﻌﻨﻰ ﺗﻤﻨّﺎﻯ ﺍﻭ ﺑ&#= 65198;ﺍﻯ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﺧﻮﺩﻣﻴﺒﺎﺷﺪ. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮔﺮﭼﻪ ﻣﺮ= ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑ= ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﺧﻮﺩﺭﺍ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺷﺘﻪ ﺑﺎʌ= 07;ﺪ. ﺟﺴﻢ ﻭﺗﻦ ﻣﺎ ﺗ= ﺠﺴّﻢ ﻭ ﺗﺠﺴّﺪ ﻣﻮﻗ&#= 65174;، ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﻣ&= #65166; ﺍﺳﺖ. ﺯﻳﺮﺍ <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺴﻢ ﻧﺘﻴﺠ= ﻪ ﺗﮑﺎﻣﻠﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺃﺯﻟﻰ ﻣﺎﺳﺖ،= 4400;ﻪ ﺍﻣﺮﻭﺯ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻮﺟ&#= 65262;ﺩ،ﻭﮐﺮﺍﻣﺎ᥵= 3; ﺑﺎﻟﻘﻮّﻫﺎﻯ = 4400;ﻪ ﺑﺎﻳﺪ ﺗﺤﻘﻖ ﻳ&= #65166;ﺑﻨﺪ ﺩﺍﺭﺩ، ﺗﺎ ﺗﻦ &= #65261; ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭ&= #65203;ﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻣ&= #65166; ﺭﺍ ﺑﺴﺎﺯﺩ. ﻭﺳ= ﺮﻧﻮﺷﺖ ﻣﻨﺎﺳﺐ ﻭﺧﻮﺏ &= #65175;ﻮﻟﺪ ﺑﻌﺪﻯ ﺩﺭﺟﻬﺎ&#= 65253; ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻴﻢ،ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﺮﺍﻯ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ. ﻭﺍﻳﻦ ﺭ= ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺣﺎﮐ&#= 65250; ﺑﺮﺗﻦ ﻭ ﺫﻫن ﻤ&= #65166; که ﺨﻮﺩ ﺩﺭ ﺗﺪ&#= 65169;ﻴﺮ ﺍﻟﻬﻰ ﻫﻢ ﺯﺍﺩ = ﻭﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺷﺨﺺ ﻣ&#= 65166; ﻣﻴﺒﺎﺷﺪ. ﻧﻴﺰ = ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ،ﺑﻴﺸﺘﺮ ﺩﺭ ﺳﻠﻮﻙ ﻭ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﺍﺯ ﺑﺸﺮﻳﺖ ﻭﺣ&= #65268;ﻮﺍﻧﻴّﺖ،ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﻭﺣﻠﺎﻭﺗﻬﺎﻯ &#= 65251;ﻌﻨﻮﻯ ﻭﻣﻴﻨﻮﻯ،ﺁﻧ@= 405;ﺎﻩ ﺑﺎ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺭ&= #65203;ﻴﺪ. ﮐﻪ ﻣﺪﺭﻙ ﺍﻟﻬ&= #65264; ﺑﺮﺍﻯ ﺗﻮﻓﻴﻖ &= #65251;ﺎ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻣﺎ ﺍﺳﺖ. ﻭ ﻭﻳﺰ= ;ﺍﻯ ﻭﺭﻭﺩ ﺑﺂﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﻧﻮﻋﻰ ﺑﺎ&= #65247;ﺎﺗﺮ ﻭﺍﻟّﺎ ﺑﺪﻭﻥ &#= 65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5240;ﻮّﻩ،ﻳﻌﻨﻰ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ،ﻭﺳA= 166;ﺧﺘﻦ ﺳﺮﻧﻮﺷﺘﻰ ﺣﻘ&#= 65268;ﺮ ﺗﺮ ﭘﺶ ﺍﺯ ﻣﺮﮒ= ،ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭﺟ&#= 65260;ﻨّﻢ ﻫﺎﻯ ﺍﻳﻦ ﺟﻬﺎ&= #65255;ﻰ. ﺷﺎﻳﺪ ﺟﺴﻢ ﺗﻨ&= #65260;ﺎ ﻣﺪﺭﻙ ﻭﺟﻮﺩ ﻭ = ﺍﺣﺴﺎس ﻣﺎ،ﺍﺯ ﺧﻮﺩﻣ= 5166;ﻥ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﺯ= ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ ﻭﺟﻮﺩﻯ &= #65191;ﻮﺩﻣﺎﻥ ﮐﻪ ﺍﮐﻨﻮﻥ ﻓﻌ&= #1617;ﺎﻝ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﺫ= ﻫﻦ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎ&#= 65257;،ﭼﻪ ﺭﺳﺪ ﺑﮋﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ،ﺍﺣﺴﺎʌ= 03;ﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65268;ﻢ ﻭﺍﮔﺮ ﺃﻧﺪﻳﺸ&#= 65258; ﺑﻬﺘﺮﻯ ﮐﻨﻴﻢ&#= 1548;ﺍﺣﺴﺎس ﻋﻘﻠﻰ ﺍﻳﻦ ﻭﺟ&= #65262;ﺩ ﻭﻣﻮﺟﻮﺩﻳّﺘA= 260;ﺎﻯ ﺍﺻﻠﻰ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻴ&#= 65250; ﺩﺭﻳﺎﺑﻴﻢ. ﮐﻪ = ﺩﺭؤﻳﺎﻫﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ،A= 197;ﻗﻴﻘﻬﺎﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﺭﺍ ﺍﺣﺴﺎس ﺑﭽ&#= 65208;ﻢ ﺩﻝ ﻧﻤﺎﺋﻴﻢ. ﻣ= ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺩﺭ ﭘﻴ&= #65208;ﺮﻓﺖ ﻭ ﮐﺎﺑﻮﺳﻬﺎﻯ &= #65207;ﺒﺎﻧﻪ ﺩﺭ ﺻﻮﺭﺕ ﻗﻬﻘ&= #65198;ﺍﻯ ﻣﺪﺍﻭﻡ، ﻣﻮﺟ= 5262;ﺩﻳﺖ ﻭﻣﻦ ﺣﻘﻴﻘﻰ ﻣ&= #65166;،ﺩﺭ ﻋﺪﻡ ﺳﻠﻮﻙ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭﭘس ﺍﺯ ﻣ= ﺮﮒ ﺍﺳﺖ،ﮐﻪ ﻭﺍﻗ= 5228;ﻴّﺖ ﻭ ﻣﻘﺎﻡ ﺍﺻﻠﻰ = ﺍﻳﻦ ﻣﻦ ﺷﺨﺼﻰ ﺭﺍ ﺧ= ﻮﺍﻫﻴﻢ ﺩﻳﺪ. ﺑﻬﺸﺘﻬﺎ&= #65263; ﺑﻬﺘﺮ ﺩﺍﺷﺘﻨ&#= 65194;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65267;ﺎ ﺩﺭ ﺟﻬﻨم هاﻯ = 5187;ﻘﻴﺮ ﺗﺮ ﻧﺴﺦ ﻭﻣﺴﺦ = ﺩﺭ ﺍﻳﻦ ﻫﻤﻴﻦ ﺟﻬ&= #65166;ﻥ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65228;ﺪﻯ ﺩﺭﺻﻮﺭﺗﻬﺎی = 5188;ﻴﻮﺍﻧﻰ ﻭﮔﻴﺎﻫﻰ ﺻﺪﻫ&#= 65166;ﻫﺰﺍﺭﺳﺎﻝﻋʋ= 96;ﺍبﺑﺪﻳﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﮔ= ﺮ ﻣﻴﮕﻮﻳﻨﺪ،ﮐA= 258; ﺧﻮﺩﻣﺎﻥ ﻋﻴﻦ &= #65183;ﺴﺪ ﻣﺎﻥ ﻫﺴﺘﻴﻢ. ﺍ= ﻟﺒﺘﻪ ﺍﺯ ﺩﻳﺪ ﺩﻳﮕﺮ&= #65165;ﻥ ﭼﻨﻴﻦ ﻫﺴﺖ. ﮐﻪ= ﺗﻨﻬﺎ ﭼﺸﻤﺸﺎﻥ ﻫﺮ ﺩ&= #65165;ﻭﺭﻯ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻧ= ﻪ ﺍﺣﺴﺎﺳﻰ ﺍﺯ ﺃ&= #65255;ﺪﻳشه های کسی ﭼﻪ ﺭ᥸= 3;ﺪ ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻭﺭﻭﺡ ﻣﺎ. ﺍﻧﺪ= ﻳﺸﻪ ﻭﻗﺘﻰ ﺑﺰﺑﺎﻥ &= #65153;ﻣﺪ،ﻣﺤﺴﻮس ﮔﻮﺵ ﻭﻋﻘﻞ ﺩﻳ&= #64405;ﺮﺍﻥ ﻣﻴﺸﻮﺩ. ﻭ ﺍﮔﺮ= ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﻴﺎﻥ ﺷﻮﺩ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺗﺼﻮﺭ ﮐﻨﻨﺪ. ﻣ= ﺎﺩﺍﻡ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺩ&= #65165;ﻭﺭﻯ ﻣﻴﮑﻨﻨﺪ. ﭘس ﺍ&= #65199; ﺗﻮﻟﺪ ﺍﻧﺴﺎﻥ &= #65165;ﺯ ﺷﮑﻢ ﻣﺎﺩﺭ،ﮊ= 5255;ﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﮐﻪ ﺳ&= #65166;ﺯﻧﺪﻩ ﻧﻈﺎﻡ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ ﻓﻌﻠﻰ ﻫﺮ ﮐس ﻣ&= #65268;ﺒﺎﺷﺪ، ﺗﻘﺮﻳﺒﺎ ﺩﺭ ﺗ&= #65252;ﺎﻡ ﻋﻤﺮ ثاﺑﺖ ﺍﺳ= 5174;. ﮔﺮﭼﻪ ﭘﻴﺮ ﻣﻴ&= #65208;ﻮﺩ،ﻭﺣﺘﻰ ﭘﻨﺠﺎﻩ ﺑﺎﺭ ﺩ&= #65197; ﺗﻤﺎﻡ ﻋﻤﺮ ﻣﺎ&= #65193;ﻩ ﺃﺗمی ﻤﻴﮋﻧﺘA= 268;ﻚ ﺑﮑﻠّﻰ ﻋﻮﺽ ﺷ&#= 65194;ﻩ ﺍﻧﺪ. ﻭﺗﻨﻬﺎ ﻧ= ﻈﺎﻡ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺍ&= #65255;ﺴﺎﻥ ﭘﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﺪﻩ ᥴ= 5;ﺳﺖ،ﻭﻧﺎﺗﻮﺍ&#= 65253; ﻭ ﺟﺎﻯ ﺍﻧﮑﺎﺭ = ﻧﻴﺴﺖ،ﮐﻪ ﻣﻮﺟﻮﺩﻳﺖ ﺑﺪ&#= 65255;ﻰ ﻃﻔﻞ ﺑﺎ ﺟﻮﺍﻧ&= #65264; ﻭ ﺑﺰﺭﮔﺴﺎﻟﻰ &= #65261; ﭘﻴﺮﻯ ﺍﻭ ﺗﻔﺎ&= #65261;ﺕ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑ= ﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 5259;ﻤﻴﺸﻪ ﺧﻮﺩﺵ ﺭﺍ ﻫﻤﺎ&= #65253; ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺑ&= #65262;ﺩﻩ. ﻭﺩﺭ ﻭﺍﻗﻊ ﺑﺘ&= #65232;ﻴﻴﺮﺍﺕ ﻭﺗﮑﺎﻣﻠﺎﺕ ﻭ&#= 65165;ﺣﺘﻤﺎﻟﺎ ﻋﻘﺐ ﺭﻭﻯ ﻫﺎﻯ = ﻗﻬﻘﺮﺍﻯ ﺧﻮﺩﺭﺍ ﺍﺣﺴﺎ&#= 1587; ﻧﻤﻰ ﮐﻨﺪ. ﻭﺗﻨ= ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ،ﮐﻪ ﺗ᥻= 6;ﺎﻭﺗﻬﺎﻯ ﻭﺟﻮﺩﻯ ﻭﻣﻦ ﻫ&= #65166;ﻯ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘ&#= 65258; ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﻧﺴﺖ. ﺩﺭ ﺍﺯ= ﺩﻳﺎﺩ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﺑﺎﻋﻘﺪﻩ ﻫﺎ ﻭ = ﻋﻘﻴﺪﻩ ﻫﺎ،ﺍﻳﻦ ﺍﺭﺗ= 5194;ﺍﺩ ﻭ ﺣﻘﺎﺭﺕ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ&#= 1548; ﻭﺑﺎ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ &= #65261; ﺗﺰﮐﻴﻪ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﻋﻘﻴﺪهﻫﺎ،A= 251;ﻘﺎﻣﺎﺕ ﺑﺮﺗﺮ ﺩﺭ ﺳﻤﺒ&= #65262;ﻝ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﺑﻬﺸﺘﻰ ﺧﻮﺩﺭ&#= 65165; ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ. = ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﮐﺎﻣ&= #65248;ﺎﻥ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﻘﺎﻡ ﻣﺘﻌﺎﻟ&#= 65264; ﻭ ﻣﻌﺮﺍﺝ ﻭ ﺍﺳ= ﺮاء ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺩﺍﺭﻧﺪ ﺗﺎ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﻌﺮﺵ ﺭﺏّ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200; ﺑﺮﺳﻨﺪ. ﻭﺳﺎﻟ&= #65242; ﺑﺎ ﻫﺮ ﻣﻘﺎﻡ ﺗ= ﺎﺯﻩ، ﭘس ﺍﺯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ &= #65191;ﻮﺩ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5176;ﻬﺎ ﻭ ﺣﺘﻰ ﺗﻤﺎﻡ ﺻ= ﻔﺎﺕ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺍ= 5267;ﻦ ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﺮ&= #65165;ﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭ = ﺁﻳﻨﺪﻩ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﺑ&= #65252;ﻮﺍﺯﺍﺕ ﻫﺮ ﺷﻬﻮﺩﻯ ﻋﻘ&= #65246; ﺑﺮﺗﺮ ﻭ ﺍﺧﻠﺎ&= #65237; ﺯﻳﺒﺎﺗﺮ،ﻭ ﻋ= 5166;ﺩﺍﺕ ﻭ ﺃﻧﺪﻳﺸﻪ ﻫﺎ = ﻭﺭﻓﺘﺎﺭﻫﺎﻯ ﺯﻳﺒﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﻭﺣﺘﻰ ﺯ= ﻳﺒﺎﺋﻰ ﺻﻮﺭﺕ ﺭﺍﺑﺮﺍ&#= 65263;ﺗﻮﻟﺪﺑﻌﺪﻯʋ= 91;ﻮﺩﺧﻮﺍﻫﺪﻳﺎ= ﻓﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4394;ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻭﺍﻟ&#= 65194;ﻳﻦ، ﺗﺎﺣﺪﻭﺩﻯ ﺩﺭ &= #65175;ﻦ ﺍﻧﺴﺎﻥ ﻭ ﺩﺭ ﺷ= ﺮﺍﻳﻂ ﮐﻠّﻰ ﻧﻮﻉ ﺑﺸ&#= 65198;ﻯ، ﺩﺭ ﺗﻤﺎﻡ ﺍﻭﻟ&= #65166;ﺩ ﻭﺍﻟﺪﻳﻦ ﻫﺴﺖ. = ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﺟﺴﻢ = ﻭﻟی ﺪﺭ ﺻﻔﺎت ﺬﻫﻨ&#= 65264; ﻭﻋﻘﻠﻰ ﻭ ﺻﻔﺎ&= #65173; ﺭﻭﺍﻧﻰ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ، ﻭﻣﻘﺎ= 5251;ﺎﺕ ﺗﮑﺎﻣﻠﻰ ﺗﻮﻟ&#= 65194;ﺍﺕ ﭘﻴﺸﻴﻦ، ﺑﺮﺍ= 5193;ﺭﺍﻥ ﻭﺧﻮﺍﻫﺮﺍﻥ ﺑ&#= 65166; ﻫﻢ ﻣﺘﻔﺎﻭﺕ ﻫ&= #65204;ﺘﻨﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﮊﻧﺘ= ﻴﻚ ﺭﻭﺣﻰ ﻫﺮ ﮐس ﻣ&= #65268;ﮕﻮﺋﻴﻢ. ﮐﻪ ﺍﻳﻦ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺑﺮﮊﻧﺘ&#= 65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﺣﮑﻮ&#= 65251;ﺖ ﺩﺍﺭﺩ. ﻋﻘﻞ ﻭ ﻗ= ;ﺪﺭﺗﻬﺎﻯ ﺣﻴﺎﺗﻰ ﻭﺫﻫﻨ&#= 65264;،ﻭ ﺣﺘﻰ ﺟﺴﻢ ﻃﻔﻞ = ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65185; ﺍﻭ،ﺩﺭ ﺗﻮﻟﺪ= 5165;ﺕ ﭘﻴﺸﻴﻦ، ﺩﺭ ﻓ&#= 65198;ﺍﻭﺍﻥ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65211;ﺪﻫﺎ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺷ&= #65170;ﻪ ﺣﻴﻮﺍﻧﻰ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﮐﻪ ﺑﺘﺪﺭ= ﻳﺞ ﮐﺮﺍﻣﺎﺕ ﻋﻘﻠ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ ﻭﻭ&= #65183;ﻮﺩﻯ ﺷﺨﺺ ﺭﺍ ﺗﺸﮑﻴ&= #65246; ﺩﺍﺩﻩ ﺍﺳﺖ. ﻃﻔ= ﻞ ﺑﺎﻫﻮﺵ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻋﺎﻟﻰ ﺩ&= #65165;ﺷﺘﻪ ﻭ ﻃﻔﻞ ﮐﻢ ﻫﻮﺵ= ﭘﺮﻭﻧﺪﻩ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﺪ. ﻭ ﻋﻘﻞ ﺑﺎ ﺗﺮﺑ= ﻴﺖ ﻭ ﺗﻌﻠﻴﻢ ﺑﻴﺸ&= #65176;ﺮ ﻧﻤﻴﺸﻮﺩ،ﮐﻪ = 5193;ﺭ ﻋﻠﻢ ﺑﻴﺸﺘﺮ ﺳ&= #65198;ﺍﻍ ﺩﺍﺭﻳﻢ ﺑﻠﮑﻪ &= #65175;ﻨﻬﺎ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺳﻠﻮﮐﻰ ﺍﺳﺖ،= 4400;ﻪ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﺸﻮﺩ. ﭼﻮﻥ ﺑ= ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﻋﺎﻗﻞ ﺗﺮ ﺍﻟ= ﻬﻰ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻭ = ﺑﺎﻟﻌﮑﺶ ﺩﺭ ﻗﻬﻘﺮﺍﻯ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ،ﺑﺎ ﻣﻔ= 5166;ﺳﺪ ﺿﺪ ﺗﮑﺎﻣﻠﻰ ﻋ&= #65240;ﻞ ﺭﻭﺯ ﺑﺮﻭﺯ ﮐﻤ&= #65176;ﺮ ﻣﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺁﻧﺎﻥ ﺧﻮﺩﺭﺍ ﻋﺎﻗﻠ&#= 65176;ﺮ ﻭ ﺑﺎ ﺗﺠﺮﺑﻪ ﺗ= ﺮ ﻣﻴﺪﺍﻧﻨﺪ ﻭﻟ&#= 65264; ﺩﻳﮕﺮﺍﻥ ﭼﻨﻴ&#= 65254; ﺗﺄﻳﻴﺪ ﻋﻘﻠﻰ &= #65197;ﺍ ﻧﻤﻰ ﮐﻨﻨﺪ. ﻣﮕ= ﺮ ﺩﺭ ﺣﮑﻤﺘﻬﺎﻯ &= #64344;ﻴﭽﻴﺪﻩ ﺗﺮ. ﮐﺎﻣﻠﺎﻥ ﺍ= ﻟﻬﻰ ﮐﻪ ﻧﺎﭼﺎﺭ ﺑﻘ&= #65170;ﻮﻝ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﻭ&= #65251;ﻦ ﺍﻟﻬﻰ ﻭ ﻋﻈﻴﻢ = ﺗﺮ ﺷﺨﺼﻰ ﺭﺍ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ. ﻭﺣﺘﻰ ﺷﺎﻳﺪ ﺗ&= #65240;ﻠﻴﺪ ﺍﻭ ﻧﻴﺰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻨﻤﺎﻳﻨﺪ،ﺗᥴ= 6; ﺷﺎﻳﺪ ﺁﻧﺎﻥ ﺩ&= #65203;ﺖ ﺍﺯ ﻋﻘﻞ ﺧﻮﺩ ﻧ= ﻴﺰ ﺑﺮﺩﺍﺭﻧﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺳﭙﻴﻨﻮﺯﺍ ﻓﻴﻠﺴﻮﻑ ﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ ﻫﻠﻨﺪﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ، ﻫﺮ ﻣﺨﻠﻮﻗﻰ ﺳ&= #65228;ﻰ ﺩﺍﺭﺩ،ﮐﻪ ﺯﻧ= 5194;ﻩ ﺑﺎﺷﺪ. ﻭ ﻓﻄﺮﺕ= ﺍﻧﺴﺎﻥ ﺑﻘﺎﻯ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﻃﻠﺒﺪ. ﻳﻌﻨﻰ ﺯ= ﻧﺪﻩ ﻣﺎﻧﺪﻥ،ﻭﻧﻪ = 5169;ﻘﺎﻯ ﻧﻮﻉ، ﻳﻌﻨﻰ ﻓ&#= 65220;ﺮﺕ ﮊﻧﺘﻴﮑﻰ ﺭﻭﺣ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺟﺴﻢ ﻭ= ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺳﺎﻟﻢ ﻭ ﺳﺮ= ﭘﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﮕﺎﻩ ﻣﻴﺪʋ= 65;ﺭﺩ،ﮐﻪ ﻗﻴّﻮﻣﻴّﺖ ﻣA= 268;ﮕﻮﺋﻴﻢ. ﻭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ = ﺗﺤﺖ ﻫﺪﺍﻳﺖ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﺳﺖ. ﺑﺨ= ﺼﻮﺹ ﭘس ﺍﺯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻫﺎﻯ &= #65169;ﻴﺸﺘﺮ ﻭﺩﻭﺭﻯ ﺍﺯ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﻭ ﺣﺘﻰ ﺍﺯ ﻧﻮﻉ= ﺑﺸﺮﻳّﺖ. ﭘس ﺳﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺑﺮﺍﻯ ﺯﻧﺪﻩ ﻣ&= #65166;ﻧﺪﻥ،ﻧﺘﻴﺠʌ= 58; ﻓﻄﺮﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﺳﺖ،ﮐﻪ ﺷﺎﻳ= 5194; ﺑﺘﻮﺍﻧﺪ ﺗﮑﺎ&#= 65251;ﻞ ﮐﻨﺪ. ﻭ ﺍﮔﺮ ﻗﺮ= ;ﺍﺭ ﺑﺎﺷﺪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻗﻬ= ;ﻘﺮﺍﺋﻰ ﮔﺮﺩﺩ،ﻓﻄﺮﺕ = 5165;ﻧﺴﺎﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﺮﮒ ﺟﺴﻢ= ﺭﺍ ﺯﻭﺩﺗﺮ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ، ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺤ&= #65240;ﺎﺭﺕ ﻭ ﻗﻬﻘﺮﺍ ﻧﺮﻭ&= #65193;. ﺳﺎﻟﻚ ﺍﺳﺖ ﮐﻪ = ﺑﺨﻮﺍﺳﺖ ﻓﻄﺮﺕ ﻭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ، ﺣ&#= 65176;ﻰ ﻭﺟﻮﺩ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺑﺎ ﻫﺮ ﺩﺭﺟﻪ ﮐ= ﻤﺎﻟﺎﺕ ﺁﻥ ﺍﺯ ﺩﺳت ﻤﻴ&= #65194;ﻫﺪ ﺑﺎﻣﻴﺪ ﺭﺳﻴﺪ&#= 65253; ﺑﺴﻄﺢ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺍﺯ ﻭﺟﻮﺩ ﻭﻋﻘ&= #65246; ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺑ&= #65240;ﺎﻯ ﮐﻨﻮﻧﻰ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﺧﻮﺩ ﺍﻟﺒﺘﻪ ﺑ&= #65268;ﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﻭﺿﻊ ﺧ&= #65166;ﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺑﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺿﻌﻴﻒ ﻭ ﺃﻧﺪﻙ = ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ،ﺩﺭ ﻓﺼﻞ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﺋﻴﻨ&#= 65264; ﻫﺴﺘﻨﺪ. ﻭ ﺑﻴﺶ= ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺃﻧﺪ&#= 65241; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;، ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 64344;ﻴﺸﺮﻭﻯ ﺗﮑﺎﻣﻠﻰ ﮐﻨﻨ&#= 65194; ﻭﺣﺘﻴﺪﺭ ﺗﮑﺎ&#= 65251;ﻞ ﺫﻫﻨﻰ ﻭﻋﻠﻤﻰ&#= 1548;ﭼﻪ ﺭﺳﺪ ﺑﺘﮑﺎﻣﻞ &= #65227;ﻘﻠﻰ ﻭ ﺍﺧﻠﺎﻗﻰ. ﻭ ﺍ= ;ﻳﻨﺎﻥ ﮐﻢ ﮐﺮﺍﻣﺖ،ﺩ= 5261;ﭼﺎﺭﺑﺤﺮﺍن های ﺭﻭﺣﻰ ﺑﻴA= 208;ﺘﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪ ﮐ&#= 65166;ﺭﺷﺎﻥ ﺑﻤﻌﺎﻟﺠﺎﺕ ﺭ&#= 65261;ﺍﻥ ﺩﺭﻣﺎﻧﻰ ﻣﻴﺮ&#= 65203;ﺪ. ﻭﺩﺭﻣﻘﺎﺑﻞ ﻣ&#= 65204;ؤﻟﻴّت هاﻯ ﺍﻟﻬﻰ ﮐﻤ= 5176;ﺮﻯ ﺩﺍﺭﻧﺪ، ﻭ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺑ= ﺎ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺑﺨﺎﻃﺮ ﺗﺤﻤّ= 5246; ﺑﺤﺮﺍﻧﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﻭ ﺯﻧﺪﮔﻰ،ﮐﻪ &#= 65165;ﻳﻦ ﺑﻴﻤﺎﺭﺍﻥ ﺩﺍ&#= 65197;ﻧﺪ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ. ﻭﻟﻰ ﺑﺴﻴﺎﺭﻯ &= #65197;ﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ = ﺳﻠﺎﻣﺘﻰ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭ= ;ﺍﻥ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5176;ﺪﺭﻳﺞ ﺩﻭﭼﺎﺭ ﻣﺸﮑﻠ&#= 65166;ﺕ ﺭﻭﺍﻧﻰ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﮐﻪ ﻧﺘﻴﺠﻪ ﺁﺳ&= #65268;ﺒﻬﺎﻯ ﺍﺗﻔﺎﻗﻰ ﺩﺭ ﻣ&= #65232;ﺰ ﻭﺗﻦ ﻧﻴﺴﺖ. ﺯﻳ= ﺮﺍ ﺍﻳﻨﺎﻥ ﻗﻬﻘﺮ&#= 65259;ﺎﻯ ﺷﺪﻳﺪﺗﺮﻯ ﺩﺭ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﻳﺎﻓته = 575;ﻧﺪ، ﮐﻪ ﻣﻦ ﺁﻧﺎﻥ ﺑ= ﻤﻨﻰ ﺷﺎﻳﺴﺘﻪ ﺣﻴﻮ&#= 65165;ﻥ ﺷﺪﻥ ﺩﺭ ﺟﻬﺎﻥ = ﺭﺳﻴﺪه اﺳﺖ. ﻗﻴّﻮﻣﻴ= 617;ﺖ ﺍﻟﻬﻰ،ﮐﻪ ﺍﻭ= 5197;ﺍ ﻗﻴّﻮﻡ ﻣﻴﺨﻮ= 5165;ﻧﻴﻢ،ﻣﺪﺑّﺮ ﺗﻤﺎم هستی ﺍ᥸= 3;ﺖ. ﻭﻟﻰ ﻓﺮﺿﺎ ﺑﻮ&= #65203;ﻴﻠﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198;ﺍﻥ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﻭ= ﮔﺎﻫﻰ ﺍﻧﺴﺎن هاﺋﻰ A= 197;ﺍ ﻣﻰ ﺑﻴﻨﻴﻢ، ﮐ&#= 65258; ﺧﻮﺍﻫﺎﻥ ﻋﻤﺪ&#= 65263; ﻗﻬﻘﺮﺍ ﺭﻓﺘﻦ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﻟﺬﺗﻬﺎ&#= 65263; ﻟﻐﺰﻳﺪﻥ ﺩﺭ ﺳ&= #65198;ﺍﺷﻴﺒﻰ ﻟﺬﺗﻰ ﺩﺍﺭﺩ ﮐ&= #65258; ﻋﻤﺮﻯ ﺭﺍ ﺑﭙﻮ&= #64380;ﻰ ﻭ ﺗﻨﺒﻠﻰ ﻭﺳﻬ&= #65246; ﺍﻧﮕﺎﺭﻯ ﻭ ﻧﻬ&= #65248;ﻴﺴﻢ ﻣﻴﮕﺬﺭﺍﻧﻨﺪ &#= 64380;ﻮﻥ ﺑﺸﺪﺕ ﺍﺳﻴﺮ ﮔ&= #65256;ﺎﻫﺎﻥ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65197;ﻭﺍﻧﻰ ﺧﻮﺩ ﺷﺪه اﻧﺪ . = ﻣﺎﻧﻨﺪ ﻏﺮﻕ ﺷﻬﻮﺕ ﺟﻨ&= #65204;ﻰ ﺷﺪﻥ،ﻳﺎ ﻏﺮﻕ &#= 65187;ﺮﺹ ﻃﻤﻊ ثرﻭﺕ ﮔﺮ= 5193;ﻳﺪﻥ،ﻭ ﻳﺎ ﻣﺴﺖ ﻭﻣﻐﺮ&= #65261;ﺭ ﻗﺪﺭﺗﻬﺎﻯ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻳﺎﻓﺘن ﺁﻧﮕﺎ= 5257; ﺍﻳﻨﺎﻥ ﺑﻘﻮﻝ &= #64344;ﻴﺎﻣﺒﺮ، ﺍﮔﺮ ﺯﻭﺩﺗﺮ ﺑ&= #65252;ﻴﺮﻧﺪ ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ،ﺗﺎ ﺑﻴﺸﺘﺮ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﻧﺸﻮﻧﺪ. ﻭ ﺣﺘﻰ= ﻣﺮﮒ ﺳﺎﻟﮑﺎﻥ ﻭﻣﺴ&#= 65176;ﻌﺪﺍﻥ،ﺑﻘﻮ᥼= 5; ﭘﻴﺎﻣﺒﺮ،ﺩﻳA= 198;ﺗﺮ ﺍﺯ ﻣﻮﻋﺪ ﺯﻣﺎ&= #65255;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺻﻮﺭﺕ ﮔﻴﺮʋ= 93;، ﺍﮔﺮ ﺩﺭ ﺻﺪﺩ ﺗ= ﮑﺎﻣﻞ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65251;ﻴﺒﺎﺷﻨﺪ. ﻭﻟﺬﺍ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺍﮐﺸﺮﺍ &= #65227;ﻤﺮﻫﺎﻯ ﻃﻮﻟﺎﻧﻰ ﻭ ﺁﺭ&= #65165;ﻣﺸﻬﺎﻯ ﻓﮑﺮﻯ،ﻭ ﭘﻴﺸ= 5198;ﻓﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻟﺪﻧّ&#= 65264; ﺩﺍﺭﻧﺪ ﮐﻪ ﺫﺧ&= #65268;ﺮﻩ ﻋﻈﻴﻤﺘﺮﻯ ﺑﺮ&#= 65165;ﻯ ﺗﻮﻟﺪ ﺁﻳﻨﺪﻩ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩ ﻓﺮ&= #65165;ﻫﻢ ﻣﻰ ﮐﻨﻨﺪ. ﻭﺣﺪ= ّ ﺃﮐثر ﮐﺮﺍﻣﺎA= 173; ﺑﺎﻟﻘﻮّه ﺧﻮA= 193;ﺭﺍ ﺗﺤﻘﻖ ﺩﻫﻨﺪ. ﺍ= ﻟﺒﺘﻪ ﺩﺭ ﺑﺎﺭﻩ ﻃﻮﻝ = ﻋﻤﺮ ﺑﺮﺣﺴﺐ ﺳﺎﻝ،= 4380;ﻨﺎﻥ ﺯﻣﺎﻧﻰ ﻧﻴﺴﺖ&#= 1548;ﺑﻠﮑﻪ ﺑﺮﺣﺴﺐ ﻣﻘﺪﺍ&#= 65197; ﻣﺼﺮﻑ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻫﺮ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻭ ﺳﺮﻧ= 5262;ﺷﺘﻰ ﮐﻪ ﻓﻌﻠﺎ ﺩﺍﺭ&= #65193;. ﺗﺎ ﭼﻘﺪﺭ ﺍﺗﻠ&= #65166;ﻑ ﮐﺮﺍﻣﺎﺕ ﮐﻨﺪ&#= 1548; ﮐﻪ ﺯﻭﺩﺗﺮ ﺑﻤ&= #65268;ﺮﺩ،ﻭﻳﺎ ﭼﻘﺪﺭ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ،ﻭﺣﺪّ ﺃﻗﻞ ﺍﻣﺘﻨﺎﻉ &= #65165;ﺯ ﻣﺮﺩﻡ ﺁﺯﺍﺭﻯ &= #65255;ﻤﺎﻳﺪ،ﮐﻪ ﻋﻤﺮﻯ ﻃﻮﻟﺎﻧ&#= 65264; ﺗﺮ ﺑﻴﺎﺑﺪ. ﻭﺭ= ﺯﺵ ﮐﻪ ﺑﺪﻥ ﺭﺍ ﻧﻴ= ﺮﻭﻣﻨﺪ ﻭﺯﻳﺒﺎ ﻣﻴﮑﻨ&#= 65194;،ﺗﻨﻬﺎ ﺷﺮﻁ ﻃﻮﻝ ﻋﻤﺮ&= #65255;ﻴﺴﺖ. ﮐﻪ ﺑﻴﻤﺎﺭﻳﻬ&#= 65166; ﻭﺗﺼﺎﺩﻓﺎﺕ ﺩ&#= 65197; ﮐﻤﻴﻦ ﻫﻤﻪ ﻫﺴ&= #65174;. ﺍﻧﺴﺎﻥ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﺪ ﺣﻔﻆ ﺧﻮﻳﺸﺘن &#= 65198;ﺍ ﻧﻤﺎﻳﺪ. که ﺑﺎ &= #65175;ﻤﺎﻡ ﺭﻋﺎﻳﺘﻬﺎﻯ ﺑ&#= 65260;ﺪﺍﺷﺘﻰ ﻭﻭﺭﺯﺷﻰ ﻭ ﺍﺣ&= #65176;ﻴﺎﻃﮑﺎﺭﻯ ﻫﺎﻯ ﺩﺭ ﺯﻧﺪﮔ&= #65264;،ﮐﻪ ﺍﻗﺪﺍﻡ ﺑﺮﻳﺴ&#= 65242; ﺯﻳﺎﺩ ﻧﻤﻰ ﮐﻨ&= #65194;،ﻣﺮﮒ ﺍﻭ ﺑﺴﺘﻪ ﺑﺘﺪ&= #65169;ﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻧﺴﺎﻥ ﺑﻤﻴﻞ &= #65261; ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ &= #65169;ﺠﻬﺎﻥ ﻧﻴﺎﻣﺪﻩ،ﮐﻪ = 5169;ﺎﻳﺪ ﺑﻴﺎﻳﺪ. ﮐﻪ ﻓﻄ= ﺮﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻰ &#= 65191;ﻮﺍﻫﺪ ﺧﺒﺮﻯ ﺍﺯ ﺁﻥ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺗﻌﻘّﻞ ﺑﻬﺘﺮﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﻭ ﻫﺮ ﺑﺎ= ;ﺭ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺣﻰ ﺧﻮﺩ،ﻭ &#= 65175;ﮑﺎﻣﻠﺎﺕ ﺗﻮﻟﺒﺪﺍﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺍﻭ ﺍﺳﺖ ﺍﺳﺖ،&#= 64400;ﻪ ﺗﺎﺭﻳﺦ ﻣﺮﮒ ﮐ&= #65204;ﻰ ﻫﻢ ﺑﺎﺧﺘﻴﺎﺭ &= #65165;ﻭ ﻧﻴﺴﺖ. ﻭ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﺮﮔﺸﺎﻥ ﺑﺪﺳ&#= 65174; ﺧﻮﺩﺷﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﭼﻪ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ،ﻭ ﭼﻪ ﺩﺭ &= #65193;ﻭﺭﻩ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﺍ&= #65183;ﺎﺯﻩ ﺍﺯ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65251;ﻞ ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 5251;ﺮﮒ ﺍﻭﺭﺍ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﺪ. ﭼﻮﻥ ﻫﺮ ﺭؤﻳﺎ&#= 65263; ﺯﻳﺒﺎﻯ ﻫﺮ ﺷﺐ = ﺍﻭ، ﻣﻌﺮﺍﺟﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﺩﺍﺭﺩ. ﺍﮔﺮ ﺳﺎ= ﻟﻚ ﺑﺮﺍﻯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65257; ﻭﻣﻴﻞ ﺩﺍﺭﺩ،= 5175;ﺎ ﺑﻨﻮﺭ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪسﺑﺮﺳﺪ، ﺍﻳﻦ ﺗﺤﮑّﻢ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺩﺳﺘﻮ&= #65197; ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﻭﻫﻢ ﺯﺍﺩ ﺭﻭﺡ = ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻓ= ﺮﺽ ﻭﺟﻮﺩ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﻭ ﻓﺮﺷﺘﻪ ﺍﻟﻬ&= #65264; ﻣﻴﮑﻨﻴﻢ،ﺑﺎA= 165;ﻳﻨﮑﻪ ﺍﺯ ﻣﮑﺎﻧﻴﺴﻤ&#= 65260;ﺎﻯﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺧﺒﺮﻯ ﻧ&= #65194;ﺍﺭﻳﻢ. ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳ&= #65174; ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﭼﻨﺪ ﻣﺮﺣﻠﻬﺎ&#= 65263; ﺗﺼﻮﺭﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻴﻢ. ﻋﻮﺍﻟ&= #65250;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺩﺭ ﻭA= 187;ﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ. ﭼﻮﻥ ﻗﻄﺮﺍﺕ ﺁ&= #65167; ﺩﺭ ﺩﺭﻳﺎ،ﮐﻪ &#= 65259;ﻢ ﻫﺴﺘﻨﺪ ﻭﻫﻢ ﻣ&= #65204;ﺘﻘﻞ ﻧﻴﺴﺘﻨﺪ. ﻭ ﻗﻄ= ﺮﺍﺕ ﻳﺎ ﻫﺮﻳﻚ ﺍﺯ ﺍ= ﺭﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ، ﻣ= 5166;ﻫﻴّﺖ ﻭ ﺍﺻﺎﻟﺖ ﻭﻣﺎ&= #65259;ﻴّﺘﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﻧﻤی ﺘﻮﺍﻧﻴﻢ &#= 65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﺩﺭﻳﺎﻯ ﺑﻴﮑﺮ&#= 65165;ﻥ ﺭﺍ ﺑﺮﺍﻯ ﻳﮑﺎ&= #65267;ﻚ ﺧﻮﺩﻣﺎﻥ ﺩﺭ ﮐ&= #65166;ﺭ ﺑﺪﺍﻧﻴﻢ. ﭘس ﻓ&= #65198;ﺽ ﻭﺟﻮﺩ ﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﻣﺪﺑّﺮ ﻣﻴﮑﻨ= 5268;ﻢ،ﻭ ﻳﺎ ﺑﻌﻨﻮﺍﻥ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﻭﻳﺎ ﺭ&#= 65167;ّ ﺍﻟﻔﺼﻞ ﻭ ﺣﺘﻰ = ﺭﺏّ ﺍﻟﻔﺮﺩ ﻭﺍﻟّ= 5166; ﺩﺭ ﻫﺴﺘﻰ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ &= #65155;ﻫﺮﻳﻤﻦ ﻓﺮﺿﻰ ﻭﺣﻘﺎﺭ&#= 65173; ﺗﺎﻡ،ﻫﺮ ﻣﻘﺎ= 5249; ﺭﻭﺣﻰ ﺷﺎﻣﻞ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺃﺗﻤﻰ ﻭ ﮔﻴﺎﻫ&= #65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ،ﻭ ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ،ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ،ﻫﻤﻪ ﭘ= 5208;ﺖ ﮔﺮﺩﻥ ﺍﺯ ﻟﺤﺎ&= #65221; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻫﺴﺘﻨﺪ. ﻭﺍﮔﺮ = ﺭﻭﺡ ﻣﺎ ﺍﻳﻨﻚ ﻧﺨﻮ&= #65165;ﻫﺪ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65193;، ﭘس ﭘﺎﺋﻴﻦ ﺗﺮ &= #65251;ﻴﺮﻭﺩ. ﭘس ﻣﺤﺪﻭﺩﻳّA= 174; ﺗﻤﺎﻡ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻫﺴﺖ. ﻭﻟﻰ ﺑﺮﺍ= ﻯ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻣﻘﺎﻡ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﻧﺎ ﻣﺤﺪﻭﺩ ﺍﺳ&= #65174;. ﮐﻪ ﺑﻨﺴﺦ ﺑﺪﺗ&= #65198; ﺑﺸﺮﻯ ﻭﻳﺎ ﻣﺴ&= #65190; ﺣﻴﻮﺍﻧﻰ،ﻭ ﻳ= 5166; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ = ﻳﺎ ﺭﺳﺦ ﺟﻤﺎﺩﻯ،= 5261;ﺣﺘﻰ ﺑﻮﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺑﻘﻬﻘﺮﺍ ﺭﻓﺖ. = ﺗﺎ ﺳﺘﻤﮑﺎﺭﻯ ﺍﻣ&#= 65198;ﻭﺯ ﺍﻧﺴﺎﻥ ﭼﻘﺪﺭ &= #65169;ﺎﺷﺪ. ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﻴ&= #65248;ﻴﻮﻧﻬﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﻳﮑ&= #65184;ﺎ ﺁﺯﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194; ﻭﻣﻰ ﮐﺸﻨﺪ،ﻭ= 5267;ﺎ ﻣﻨﺤﺮﻑ ﻓﮑﺮﻯ &= #65267;ﺎ ﺍﺧﻠﺎﻗﻰ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎ&#= 65204;ﻰ ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ &= #65251;ﺬﻫﺐ ﺗﺮﺍﺵ،ﺩﺭ ﻫﻤ= 5258; ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳ&= #65248;ﻮﮐﻰ ﭼﻨﻴﻦ ﻗﻬﺮﻣﺎ&#= 65255;ﺎنی ﺪﺭ ﺭﻓﺘﻦ ﺑﻘﻬ&= #65240;ﺮﺍﻫﺎ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻓﺘﻮﺍﻯ ﻣﺮﮒ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮﺍن &#= 65198;ﺍﻣﻴﺪﻫﻨﺪ. ﻭﻫﻤﭽﻨﺎﻥ ﭼﻨ&#= 65268;ﻦ ﻣﻴﮑﻨﻨﺪ. ﻳﺎ ﺩ= ﺳﺖ ﻭ ﭘﺎ ﻣﻴﺒﺮﻧﺪ&= #1548;ﮔﻮﺋﻰ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺩﺭ ﺩﺳﺖ ﺁﻧﺎﻥ = ﺍﺳﺖ. ﮐﻪ ﻣﻌﻠﻮﻡ ﻧﻴ&= #65204;ﺖ ﭼﮕﻮﻧﻪ ﺑﺮﺩﺍ&#= 65207;ﺘﻰ ﺍﺯ ﻫﺮ ﭘﻴﺎﻣﺒ&= #65198;ﻯ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ &= #65183;ﺎﻣﻌﻪ ﻫﺎﻯ ﻏﻴﺮ ﺳﻠﻮ&= #64400;ﻰ ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ = ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ،ﺗﻨﻬA= 166; ﺑﺎ ﻗﺎﻧﻮﻥ ﺗﺼ&= #65262;ﻳﺐ ﺷﺪﻩ ﺧﻮﺩﺷﺎﻥ&#= 1548;ﻭﻳﺎ ﻋﺮﻑ ﺟﺎﺭﻯ ﺑﺎ&= #65267;ﺪ ﺍﺩﺍﺭﻩ ﺷﻮﻧﺪ. = ﻭﻧﻪ ﻫﻴﭻ ﻗﺎﻧﻮﻥ ﻭ&= #65251;ﻘﺮﺭﺍﺕ ﻣﺬﻫﺒﻰ. ﻫﺮﭼﻪ = ﮐﻪ ﺩﺭﺳﺖ ﻫﻢ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65219;ﺒﻴﻌﺖ ﺍﺯ ﻓﺮﺩ ﺍﻧﺴﺎ&= #65255;ﻰ،ﺗﻨﻬﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩﺵ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺍ&= #65203;ﺖ. ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ &= #65169;ﻀﺮﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﮐﺎ&= #65197;ﻯ ﻧﮑﻨﺪ،ﮐﻪ ﻣﻴ= 5176;ﻮﺍﻥ ﻣﻰ ﺧﻮﺭﺩ ﻭﻣﻨ&= #65170;ﺮ ﺳﻮﺯﺍﻧﺪ،ﻭﻟA= 264; ﻧﺒﺎﻳﺪ ﻣﺮﺩﻡ &= #65153;ﺯﺍﺭﻯﮐﺮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻮﭘﻨﻬﺎﻭﺭ ﻣﻴﮕﻮﻳﺪ، ﻫﺮ= 5267;ﻚ ﺍﺯ ﻣﺎ ﺍﻣﻮﺭ ﺭ= ﺍ ﺑﺨﻮﺩﻣﺎﻥ ﺍﺭ&#= 65183;ﺎﻉ ﻣﻴﺪﻫﻴﻢ. ﻭ ﻭﺟ= ﻮﺩ ﺭﺍ ﻣﺮﮐﺰ ﻫﺴﺘ&= #65264; ﻣﻴﺪﺍﻧﻴﻢ. ﺍﻟ&= #65170;ته ﺪﺭﺍﻣﻮﺭ ﺟﻬﺎ&#= 65255;ﻰ،ﺍﻳن ﺒﺰﺭﮔﺘﺮﻳﻦ ﺧ&#= 65220;ﺎﻯ ﻓﮑﺮﻯ ﻭ ﺍﻳﺪﺋ&= #65262;ﻟﻮﮊﻳﮑﻰ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺳ= ;ﻠﻮﻙ ﺍﻟﻬﻰ، ﺳﺎﻟﻚ &#= 65169;ﺮﺍﻯ ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﺃﺑﺪﻯ ﺧﻮﻳﺶ،= 5191;ﻮﺩﺭﺍ ﻣﺮﮐﺰ ﻫﺴﺘﻰ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻳﺎ ﻋﺎﻟﻢ ﺻﻐﻴ&= #65198; ﺑﮕﻔﺘﻪ ﻋﺮﻓﺎ&#= 65263; ﺍﻳﺮﺍﻧﻰ، ﺗﺎ &#= 65169;ﺨﺪﺍ ﻭ ﺗﺠﻠّﻰ ﻧﻬﺎ&#= 65163;ﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ= ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻙ ﻫﺴﺘﻰ ﮐﻪ ﺩﻧﺒ&= #65166;ﻝ ﻣﺮﮐﺰ ﺁﻥ ﺑﺎﺷ&= #65268;ﻢ، ﻣﻨﻮﻁ ﺑﻤﻘﺎﻡ &= #65227;ﻘﻠﻰ ﻭ ﺳﻄﺢ ﺗﮑﺎﻣﻞ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ.= ﻭﻫﺮﭼﻪ ﻣﺎ ﻏﻨی ﺘﺮ ﺩﺭ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﻮﺩﻩ ﺑﺎﺷﻴﻢ &= #65193;ﺭ ﻧﺘﻴجه ﺒﺎﻋﻘA= 246; ﻭ ﺍﺧﻠﺎﻕ ﻭﺗﻤ&= #65194;ﻥ ﮔﺮﺩﻳﻢ ،ﻭﺟﻮ= 5193; ﻫﺴﺘﻰ ﺟﻬﺎﻥ ﻭ = ﻫﺴﺘﻰ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﻧﻈﺎﺭﻩ ﮔﺮ = ﻫﺴﺘﻴﻢ. ﮔﺮﭼﻪ ﻣﻄﻠﻖ ﺁ&= #65253; ﺩﺳﺖ ﻧﺪﻫﺪ. ﻭﻟ= ﻰ ﺗﺎ ﺳﻄﺢ ﺍﻟﮕﻮ&= #65263; ﮐﻤﺎﻟﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﻭح اﻟﻘﺪس ﻣA= 268;ﺮﺳﺎﻧﺪ. ﺳﺎﻟﻚ ﮐﻪ ﺧﻮﺩ&= #65197;ﺍ ﻣﺮﮐﺰ ﻭﺟﻮﺩ ﻣ&= #65268;ﺪﺍﻧﺪ،ﺍﮔﺮ ﺑﺘﻮﺍﻧﺪ ﺑﻮﺣ&#= 65194;ﺕ ﻭﺟﻮﺩ ﺑﺎ ﮐﻞ ﻫ= ﺴﺘﻰ ﺩﺭﺁﻳﺪ،ﮐﻪ ﺑ= 5256;ﻔﻊ ﺃﺑﺪﻯ ﻫﻤﮕﻰ ﻣ&= #65166; ﺍﺳﺖ. ﺍﻣﺎ ﺍﻃﻔ= ﺎﻝ ﻭ ﺑﻴﻤﺎﺭﺍﻥ ﺭ&= #65261;ﺍﻧﻰ،ﻭﺧﻮﺩʃ= 44;ﺮﺳﺘﺎﻥ ﻣﺘﻔﮑّﺮ</span><span dir=3DLTR></spa= n><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﮕﻔﺘﻨﺪ ﺧﻮﺩﺭﺍ ﻣﺮﮐﺰ &= #65259;ﺴﺘﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺗﺎ = ﻫﻤﻪ ﺑﺎﻳﺪ ﺗﺎﺑﻊ ﺁ&= #65255;ﺎﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺧﻮﺩ ﻣﺤﻮﺭ ﺑﻴﻨﻰ ﻧ&= #65166;ﺳﻮﺗﻰ ﻣﺎﺩﻯ، ﻫﻤﺎﻥ &#= 65191;ﻮﺩﺧﻮﺍﻫﻰ ﺩﺭ ﺩﻳﺪ ﻭﺗﻔﮑ&= #1617;ﺮ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺧﻮﺩ ﻣﺤﻮﺭ ﺑﻴ&= #65256;ﻰ ﺍﺻﻞ ﺧﻮﻳﺸﺘﻦ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ، ﺧﻮﺩ= 5197;ﺍ ﻣﺤﻮﺭ ﻫﺴﺘﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺪﺍﻧ&#= 65194; ﮐﻪ ﺳﻤﺒﻮﻝ ﻣﺤ&= #65262;ﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻳ&= #65254; ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭ ﺍ= ;ﻟّﺎ ﻣﺤﻮﺭ ﺍﺻﻠﻰ ﻫ&= #65204;ﺘﻰ ﺩﺭ ﺃﺯﻝ ﻭ ﺃﺑﺪ= ،ﻫﻤﺎﻥ ﺧﺪﺍﻯ ﻣﻄﻠﻖ ﻭ = ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ،ﻭ &#= 65207;ﺪﻥ ﺗﮑﺎﻣﻠﻰ ﻭ ﺻﻴ&= #65198;ﻭﺭﺕ ﻭﺗﻐﻴﻴﺮ ﻣﻘﺎ&#= 65249; ﺭﻭﺡ ﺩﺭ ﻣﺮﺍﺗ&= #65168; ﺍﻧﻮﺍﻉ ﺑﺮﺍﻳ&#= 65260;ﻤﻪ ﺍﺭﻭﺍﺡ ﺑﻮﺩﻫ&#= 65262;ﻫﺴﺘﻮﺧﻮﺍﻫʋ= 94; ﺑﻮﺩ. ﻭﻣﺎ ﺍﻳﻦ= ﻣﺤﻮﺭ ﻣﻘﺪﻣﺎﺗﻰ ﺭﺍ &= #65251;ﻠﮑﻮتی ﻤﻴﺪﺍﻧﻴﻢ، ﮐ= 5258; ﺣﺎﮐﻢ ﺑﺮ ﺗﺪﺑ&= #65268;ﺮ ﻫﺴﺘﻰ ﻧﺎﺳﻮﺗ&#= 65264; ﻣﺎﺩﻯ ﻣﺎ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺍﺳﺖ ﻭﻟﻰ ﺑﺎﺯ = ﻣﺤﻮﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻟﺎﺗﺮ ﺟʋ= 70;ﺮﻭﺗﻰ ﻭ ﺑﻨﺎﻡ ﻋﻘﻞ ﺍ= ﻟﻬﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ &= #65169;ﻌﻘﻞ ﮐﻞّ ﺭﻭﺡ ﺍﻟﻘ&#= 65194;س ﺑﺮﺳﺎﻧﻴﻢ ﮐﻪ &= #65239;ﺎﺋﻢ ﺧﺪﺍﻯ ﺟﺒﺮﻭﺕ &= #65255;ﺨﺴﺖ ﺍﺯ ﺳﻤﺖ ﻣﺎ ﻣﻴ= ﺒﻴﺎﺷﺪ. ﻭﻟﻰ ﻧﻬﺎﻳﺖ ﺟ&= #65170;ﺮﻭﺗﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ،ﺗﺎ = 5251;ﺤﻮﺭ ﻧﻬﺎﺋﻰ ﻟﺎﻫﻮ&#= 65173; ﺍﻟﻠﻪ ﺩﺭ ﭘﻴﺶ = ﻫﺴﺖ. ﻭﻗﺘﻰ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺭﺍ ﺑﮑﻤﺎﻝ ﻭ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺭﺳﺎﻧﺪ. = ﺗﺎﺯﻩ ﻳﻚ ﻓﺮﺩ ﻋﺎﺩﻯ = ﺑﺮﺍﻯ ﻣﺤﻮﺭﻳﺒﺎﻟﺎ= 5175;ﺮ ﺩﺭﺟﺒﺮﻭﺗﻰ ﺑ&#= 65166;ﻟﺎﺗﺮ ﻣﻴﮕﺮﺩﺩ ﺗﺎ ﺑ&= #65252;ﺤﻮﺭ ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﺍ&= #65199; ﺳﻤﺖ ﻣﺎ،ﺩﺭ ﻧ&#= 65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﮐﻪ ﺑﺎﺯﻫﻢ ﺑﺎ = ﺁﻥ ﻫﻤﻪ ﮐﻤﺎﻟﺎﺕ&#= 1548;ﺑﺎﺯ ﻓﺮﺩﻯ ﺳﺎﺩﻩ ﻭ = ﺷﺎﮔﺮﺩ ﺳﺮ ﺳﭙﺮﺩﻩ ﻣﺮ&= #65165;ﺗﺐ ﺑﺎﻟﺎﺗﺮ،ﻭﺑA= 264; ﻧﻬﺎﻳﺖ ﺗﺠﻠﻴ&#= 1617;ﺎت ﺘﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ. ﻫﻨﻮﺯ ﻧﻴﺰ ﺑﺨ&= #65194;ﺍﻭﻧﺪ ﻫﻮ،ﺩﺭ ﻋﻤّاœ= 9; ﺩﺭ ﻫﺎﻫﻮﺕ ﺑﻴﺮﻭ&#= 65253; ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﺮﺳﻴﺪﻩ ﻭﺗﻤﺎﻡ ﺍﻳﻦ ﻣ&= #65188;ﻮﺭ ﻫﺎﻯ ﺑﺮﺗﺮ ﺳﺎ&= #65247;ﻚ،ﺳﺮﺍﺳﺮ ﺩﺭ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺧﻮﺩ،ﻭ ﺩﻳﺪﺍ= 5197;ﻫﺎﻯ ﺭؤﻳﺎﺋﻰ ﺍﻭ ﺻ&#= 65262;ﺭﺕ می گیرﺩ. ﮐﻪ ﺧA= 194;ﺍﻭﻧﺪ ﺑﺎ ﺣﻔﻆ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ &= #65169;ﺴﺎﻟﻚ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﺍﻳﻦ ﺧﻮﺩ ﻣﺤﻮﺭﻯ ﻧ&= #65166;ﺳﻮﺗﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻧﻮ&= #65227;ﻰ ﺍﺳﺖ ﮐﻪ ﺩﻳﮕﺮ&= #65165;ﻥ ﺭﺍ ﺗﺤﻘﻴﺮ ﻣﻴ&= #64401;ﻨﺪ. ﻭ ﻧﺴﺒﺖ ﺑﺂﻧﻬ&= #65166; ﺗﻔﺎﻭﺕ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﭘس &= #65165;ﺯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩﺭﺍ ﺧﺎﺩﻡ &= #65193;ﻳﮕﺮﺍﻥ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5169;ﺂﻧﻬﺎ ﮐﻤﻚ ﮐﻨﺪ. ﻭ ﺑﻘ= ;ﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺳﺮﻭ&#= 65197;ﺍﻥ ﺟﺎﻣﻌﻪ ﺧﺎﺩﻣ&#= 65166;ﻥ ﺁﻥ ﺟﺎﻣﻌﻪ ﺑﺎ&= #65207;ﻨﺪ. ﻳﻌﻨﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ،ﺁﻧﻬﻢ = 5169;ﺮﺍﻯ ﺟﺎﻣﻌﻪ ﺍﻳﻤﺎ&#= 65255;ﻰ،ﻭ ﭼﻨﺪ ﺳﺎﻟﻚﺧﻮ&#= 65193;ﺳﺮﻭﺭﻯﻭﺑﺮʋ= 75;ﺮﻯﻭﺧﺪﻣﺘﮕﺬ= ﺍﺭﻯﺩﺍﺭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﻠ= ّﺖ ﺧﻮﺩﻣﺤﻮﺭﻳﻬ= 5166; ﺍﻳﻦ ﺍﺳﺖ، ﮐﻪ &= #65251;ﺎ ﻏﻴﺮ ﺍﺯ ﺧﻮﺩﻣ&= #65166;ﻥ ﺩﺭ ﻫﺴﺘﻰ ﮐﺴﻰ = ﺭﺍ ﻧﺸﻨﺎﺧته ایم= ; ، ﮔﺮﭼﻪ ﺁﻧﻬﺎﺭ&#= 65165; ﻣﻰ ﺑﻴﻨﻴﻢ. ﻭ ﺍ= ;ﮔﺮ ﺁﻧﻬﺎ ﺭﺍ ﺑﺒﻴ&= #65256;ﻴﻢ،ﺍﺯ ﻃﺮﻳﻖ ﻗﺪﺭﺕ ﺑ&= #65268;ﻨﺶ ﭼﺸﻢ ﺗﻦ ﻭﭼﺸﻢ = ﻋﻘﻞ ﻣﺎ ﺍﺳﺖ،که ﺒA= 252;ﻮﺟﺐ ﻭﺟﻮﺩ ﺧﻮﺩﻣﺎ&#= 65253; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻣ&= #65264; ﺑﻴﻨﻴﻢ. ﭘس ﺸﻨ&= #65166;ﺧﺘﻰ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65261;ﻧﺎﻗﺺ ﻏﻴﺮ ﺣﻘﻴﻘﻰ،= 5187;ﺘﻰ ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﺧ&= #65262;ﺍﻫﻴم ﺪﺍﺷت ﻴﻌﻨﻰ ﺷ&#= 65256;ﺎﺧﺖ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺗ&= #65212;ﻮﺭﺍﺕ ﺫﻫﻨﻰ ﻣﺎ،ﻭ ﻗ&#= 65194;ﺭﺕ ﺫﻫﻨﻰ ﻣﺎ، ﺍﺯ &= #65211;ﻮﺭﺕ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺷﻨﺎﺧﺖ ﺩﺭﻭﻧﻰ ﻭ ﺑﻴﺮ&= #65261;ﻥ ﺍﺯ ﺩﺭﻭﻥ ﺁﻧﺎ&= #65253;،ﮐﻪ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻭﺭﻭﺣﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ &= #65191;ﺒﺮﻯ ﻧﺪﺍﺭﻳﻢ. ﻣﮕﺮ = ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﮐﺎﻣﻠﺎﻥ،ﮐﻪ = 5207;ﻨﺎﺧﺘﻰ ﻣﺴﺘﻘﻴﻢ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻭﺭﻭﺣﻰ &= #65197;ﺍﺩﺍﺭﻧﺪ. ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺭ&= #1572;ﻳﺖ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻭﻧﻪ ﺑﺄﺻﻞ ﺍﺻﻴﻞ ﻫ&= #65204;ﺘﻰ. ﺁﻧﮕﺎﻩ ﻣﻦ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ ﮐﻮﭼﮑﺘ&#= 65198;ﻳﻦ ﻧﻘﻄﻪ ﻫﺴﺘﻰ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ. ﻭ ﺷﺎﻳ= ﺪﻫﻢ ﺁﻧﺮﺍ ﻣﺮﮐﺰ ﻫ&= #65204;ﺘﻰ ﺩﺭ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﻭﻟﻰ ﺑﺎ ﺗﻮﺳﻌﻪ ﺷﻨ&= #65166;ﺧﺖ ﻏﻴﺮ ﺧﻮﺩ،ﺧﺪ= 5251;ﺘﻰﻋﻈﻴﻢ ﺗﺮ ﺑﺪﻳﮕﺮﺍﻥ &= #65261;ﻣﺮﺍﮐﺰ ﺷﺎﻳﺴﺘﻪ ﻣﺴﺘ&#= 65228;ﺪﺍﻥ،ﺭﺳﻴﺪ᥽= 3; ﺑﻬﻤﺎﻥ ﻣﻘﺎﻡ &= #65207;ﻬﻮﺩﻯ ﻭﻟﻰ ﺍﻟﻬی ﻤﻴ&#= 65170;ﺎﺷﺪ. ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ &= #64400;ﻪ ﮐﺎﻣﻠﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺸﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪ&#= 65257; ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦ ﻫ= ;ﻤﺎﻧﻰ ﺍﻭﺭﺍ ﻳﺎﻓﺘﻪ &= #65169;ﺎﺷﺪ ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﻣ&= #65198;ﮐﺰ ﻫﺴﺘﻰ،ﺑﺮﺍﻯ = 5267;ﻚ ﻣﺤﻮﺭ ﺟﺰﺋﻰ ﻭ&= #65267;ﺎ ﻣﺤﻮﺭ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﻣﺮﮐﺰ ﻫﺴﺘﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ، &#= 65153;ﻧﮕﺎﻩ ﻫﺮﺩﻭ ﻳﮑﻰ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ. ﻭﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺩﺭ ﺟﺴﻢ = ﺑﺸﺮﻯ،ﻭﻟﻰ ﺩﺭ ﺭﻭﺡ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺪ&#= 65165;ﺭﺩ. ﮔﻮﺋﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﺎ= ;ﻣﻞ ﺍﻟﻬﻰ ﺗﻮﻟﺪ ﺍ&= #65255;ﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺗﺠﺴّﻢ ﺑﺮﺍ= 5263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;. ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ. ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ</span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ،ﺗﺠﺴّ= ;ﻢ ﺍﻧﺴﺎﻧﻰ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺮﺩﻡ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ. ﺍﮔﺮ ﻫﻤ= ﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﮐﻨﻨﺪ. ﻭ= ﺍﻟّﺎ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﺑﺸﺮﻯ ﺩ</span><span lang=3DAR-SA>ﺭ= ﺣﻴﻮﺍﻧﻴت هستند ﻭ ﺣﺘﻰ ʋ= 65;ﻧﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺍ= 4404;ﺮ که ﺁﻧﺎﻥ ﺭﺍ ﻧ&#= 65268;ﺰ ﺁﺯﺍﺩ ﺑﺪﺍﻧﻴ&#= 65250; ﺍﺟﺒﺎﺭﻯ ﻧﺪﺍ&#= 65197;ﻧﺪ،ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻣﻘﺎ&= #65251;ﻰ ﺍﻟﻬﻰ ﮐﻨﻨﺪ. ﻭ= ﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ ﻣﺘﻌ&#= 65260;ﺪ ﻧﻴﺰ ﺁﺯﺍﺩ ﻫﺴ&= #65174;،ﻫﺮﮔﺎﻩ ﺗﻐﻴﻴﺮ ﻧﻈﺮ ﺑ&= #65194;ﻫﺪ ﻭﺗﺮﻙ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;. ﻳﺎ ﺍﺻﻄﻠﺎﺣﺎ &= #65175;ﺮﻙ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ ﻭ ﻋﺒﺎﺩﺍﺕ ﻣﺘ&= #65262;ﺳّﻠﺎﻧﻪ ﺑﺎﻭﻟﻰّ ﺍﻟﻬ= 5264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﻨﻤﺎʌ= 67;ﻨﺪ. ﻭ ﻫﻤﻴﻦ ﺷﻨﺎﺧ&= #65174; ﻣﺴﺘﻘﻴﻢ ﺩﺭﻭ&#= 65255;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺍﻧﺴ&= #65166;ﻥ ﺳﺎﻟﻚ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺣﻘﻴﻘﺖ &= #65259;ﺴﺘﻨﺪ. ﻭﻣﺤﻮﺭﻫﺎ ﻭ ﻣ&= #65198;ﮐﺰﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ،ﮐﻪ = 5165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺧﻮﺩﺭﺍ &= #65251;ﺮﮐﺰ ﻫﺴﺘﻰ. ﺑﺮﺍﻯ ﺧ= ﻮﺩﺵ ﻭﭼﻨﺪ ﺳﺎﻟک ﺨ&#= 65262;ﺩ ﻣﻴﺪﺍﻧﺪ، ﻭﻧ= 5258; ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ &= #64380;ﻪ ﺑﺮﺍﻯ ﻣﺮﮐﺰﻳ&#= 65174; ﻫﺴﺘﻰ ﻣﺎﺩﻯ ﺟ&= #65260;ﺎﻥ. ﺯﻳﺮﺍ ﻋﻤﻠﺎ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺧﻮﺩﺭﺍ ﮐﻞّ ﺍ&#= 65247;ﮑﻞّ <span style=3D'mso-spacerun:yes'> </span>ﺭﺳﺪ A= 251;ﻴﺪﺍﻧﻨﺪ ﻭﻣﺮﮐﺰ ﻫﺴﺘﻰ. = ﺟﻪ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65203;ﺎﻟﮑﺎﻥ،ﻭﭼʌ= 58; ﻣﺴﺘﻘﻴﻢ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ. ﻭﻟﻰ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﻳﻦ ﻣﺮ&= #64400;ﺰﻳّﺖ ﺍﻟﻬﻰ ﺭﺍ ﻧﻴﺰ = ﺩﺍﺭﻧﺪ،ﮐﻪ ﺧﻮﺩﺭﺍ ﻣﺴﺘﻘ&#= 65268;ﻢ ﺍﻟﻬﺎﻣﺎت ﻠﺪ= 5255;ّﻰ ﻭﻣﻌﺮﻓﺘﻬﺎﻯ &#= 65169;ﺮﺗﺮ ﺍﻟﻬﻰ می ﺪﺍﻧ= 5256;ﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﺪﻳﮕﺮﺍﻥ ﺗﻨ&#= 65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﺩﺭ ﮔﻔ&= #65176;ﺎﺭ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺑ&#= 65198;ﺗﺮ ﮐﻨﻨﺪ. ﻓﺮﺍﻣﻮ&= #65205; ﻧﮑﻨﻴﻢ، ﻫمه کاﻣﻠﺎﻥ</span><span dir=3DLTR></span= ><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﺩﺭ ﺳﻄﺢ ﮐﻤﺎﻝ = ﺷﻬﻮﺩﻯ ﺧﻮﺩ، ﻭﻧﻴﺰ ﺩ&#= 65197; ﺳﻄﺢ ﻋﻘﻠﻰ ﻭﺍ&= #65187;ﻮﺍﻟﻰ ﻭ ﺗﻤثیل ﺳﻤﺒA= 262;ﻟﻴﻚ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺴﺘﻨﺪ. ﻫﺮﻳﻚ ﻧﻤﺎﻳﻨ&#= 65194;ﻩ ﻳﻚ ﺭﺩﻩ ﺍﺯ ﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﭘس ﻣﺎ ﻧﻴﺰ ﺍﻣ&= #65198;ﻭﺯ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭ&= #65165; ﻣﻴﮕﻴﺮﻳﻢ، ﮐ= 5258; ﺑﺎﺯﮔﻮﺋﻰ ﺧﻮ&#= 65193;ﻣﺎﻥ ﺭﺍ ﺍﺯ ﻣﺮﮐﺰ ﻫ= ﺴﺘﻰ ﻣﻴﮑﻨﻴﻢ. ﭼﻪ ﺳ= ﺎﻟﻚ ﻭﮐﺎﻣﻞ ﺑﺎﺷﻴ&#= 65250; ﻳﺎ ﻧﺒﺎﺷﻴﻢ. ﭘ= س ﺑﺎﻳﺪ ﺑﺨﻮﺩ ﺁ&= #65267;ﻴﻢ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺷﻬ= ﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺍ ﭘﻴﺪﺍ ﮐﻨﻴﻢ. ﮐ= ﻪ ﺍﻗﻠّﺎ ﺑﺠﺎﻯ= 5251;ﺮﮐﺰﻳّﺖ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65165;ﻟﻬﻰ ، ﻣﺮﮐﺰﻳﺖ ﺷﻨ&#= 65166;ﺧﺖ ﻣﺴﺘﻘﻴﻢ ﺷﻬﻮ&#= 65193; ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻴﻢ. ﻫﻴﭻ ﮐس ﺣﻘﻴﺮ &= #65255;ﻴﺴﺖ، ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﮐﻨﺪ. ﻭﺍ= ﻟّﺎ ﺣﻘﻴﺮ ﻫﺴﺖ،ﮐ= 5258; ﻧﻤﻰ ﺧﻮﺍﺳﺘﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺒﺮﺗﺮﺍﻥ ﺑﺮ&#= 65203;ﺎﻧﺪ. ﺣﺘﻰ ﺭﻭﺡ ﭘﻴﺎ&= #65251;ﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﺗﻮﻟ&= #65194; ﺑﻌﺪﻯ،ﻭچه ﺒʌ= 60;ﺘﺮ ﺧﻮﺩ ﺑﺨﻮﺍﻫﻨ&#= 65194; ﻋﻬﺪ ﺍﻟﺴﺖ ﺍﻳ&= #65254; ﺗﻮﻟّﺪ ﺧﻮﺩﺭ= 5165;،که ﺒﺎ ﻧﻮﺭ ﺷﻬﻮﺩ&= #65263; ﺁﺧﺮ ﺧﻮﺩ ﺑﻴﺎ&= #65193; ﺩﺍﺭﻧﺪ ﻭ ﺑﺪﺍ&= #65253; ﻋﻤﻞ ﮐﻨﻨﺪ. ﻭﻟ= ﺒّﻴﻚ ﺑﮕﻮﻳﻨﺪ. ﻭﺳﺮ&= #65203;ﭙﺮﺩﻩ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩ&#= 65197; ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﺷﻮﻧﺪ. ﻭﺍلاّ = 5175;ﻤﺎﻡ ﻣﻘﺎﻣﺎﺕ ﺗﮑﺎ&#= 65251;ﻠﻰ ﻭﺷﻬﻮﺩﻯ ﻭ ﻗﻴ&= #1617;ﻮﻣﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺍﮔﺮ ﻣﻮ&= #65203;ﺎﻯ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ &= #65199;ﻧﺪﻩ ﮔﺮﺩﺩ،ﻧﺎﭼﺎA= 197; ﺍﺳﺖ ﺩﺭﺗﺴﻠﻴ&#= 65250; ﻣﻦ ﺑﺎﺷﺪ. ﺯﻳﺮ= ﺍ ﻣﻮﺳﻰ ﺑﺎ ﺳﻄﺢ = ﺷﻬﻮﺩﻯ ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺯﺭﺩﺷﺖ ﺑﺨﻠﻖ &= #65169;ﺎﺯﮔﺸﺖ،ﻭﻳʌ= 42; ﺑﺎﺭ ﻧﻴﺰ ﺩﺭ ﻋ= ﺼﺮ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ &= #65169;ﺎﺯ ﻣﺘﻮﻟﺪ ﺷﺪﻩ، &#= 64400;ﻪ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﺭﺳﻴﺪ. ﺁﻧﮕﺎﻩ = ﺍﻳﻦ ﻋﻬﺪ ﺍﻟﺴﺖ ﺭﺍ = ﺩﺍﺭﺩ، ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﻬﺘﺮ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪ، ﺑﺎﻳﺪ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﺳﻠﻮﮐﻰ ﻭﻟﻰ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺑﺎﺷﺪ. ﭼﻪ= ﻣﺤﻤﺪ ﻭﻫﺮ ﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺩﺭﻫﺮﺯﻣﺎﻥ. ﻭ&= #65175;ﺎﺯﻩ ﺭﻭﺡ ﺯﺭﺩﺷﺖ ﻭ&= #65251;ﻮﺳﻰ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;، ﻫﻤﮕﻰ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ، ﮐﻪ ﺑﻨﻮ&#= 65197; ﺭﺣﻤﺎﻥ ﻭ ﻋﻬﺪ = ﺍﻟﺴﺖ ﺟﺪﻳﺪﻯ ﺑﺮﺳﻨ&#= 65194;. ﻭﺍﻟّﺎ ﻫﺮ ﺭﻭ&#= 65187;ﻰ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﺍﮔﺮ ﻧﺨﻮﺍﻫﻨﺪ ﺑﺘ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺍﺩﺍﻣﻪ &= #65169;ﺪﻫﺪ، ﻳﻌﻨﻰ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺧﻮﺩﺭﺍ ﺑﺨﻮﺍ&#= 65259;ﻨﺪ ﺗﻠﻒ ﮐﻨﺪ، ﻭﻟ&#= 65196;ﺕ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65267;ﺎ ﻓﻮق ﺒﺸﺮﻯ ﺭﺍ &= #65169;ﺒﺮﻧﺪ، ﻫﻤﻪ ﮐﺮﺍﻣﺎﺕ &= #65191;ﻮﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ = ﻭ ﺳﻘﻮﻁ ﺑﺎﻧﻮﺍ&#= 65227;ﻰ ﺣﻘﻴﺮ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﺗﺎ ﭼﻘﺪﺭ ﺍﺯ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺮﺍﻳﺸﺎﻥ ﺗﻠ&#= 65234; ﻧﺸﺪﻩ ﺑﺎﻗﻰ ﻣ&= #65166;ﻧﺪﻩ ﺑﺎﺷﺪ، ﺗﺎ ﺩﻭ&#= 65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺭﺍﻩ ﺃﺯﻟﻰ ﺭﺍ = ﺑﻔﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺩن&#= 1740;اﻝ ﮐﻨﻨﺪ،ﻭ ﺩﺭ ﺑ&#= 65208;ﺮﻳﺖ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ&= #65193;ﺭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻨ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﻭ ﻫﻤﭽ&= #65256;ﺎﻥ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65199; ﺑﺎﻟﺎﺗﺮ ﻓﻮق &#= 65170;ﺸﺮﻯ ﺗﺎ ﺃﺑﺪ، ﺍﻳﻦ &= #65193;ﺍﺳﺘﺎﻥ ﺟﺒﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;. ﻭﺍﺧﺘﻴﺎﺭ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﺧﻮﺩ ﻣﺤﻮﺭﻯ ﻭ = ﺩﻭﺭ ﺧﻮﺩ ﮔﺸﺘﻦ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺑﺎ ﮐﺎﺭﻣﺎ&= #65259;ﺎ ﺧﻨثی ﻣﻴﮕﺮﺩA= 255;ﺪ. ﻭﺑﻘﻮﻝ ﺗﻮﺭﺍ&#= 65173; ﻭﻗﺮﺁﻥ،ﺁﺩﻡ = 5169;ﺎ ﺍﻭﻟﻴﻦ ﻭﮐﻮﭼ&#= 64401;ﺘﺮﻳﻦ ﮔﻨﺎﻩ ﺳﺮﮐﺸﻰ&#= 1548; ﻣﻄﺮﻭﺩ ﺍﺯ ﺑﻬ&= #65208;ﺖ ﻧﻮﻉ ﺧﻮﺩ ﺷﺪﻩ = ﺍﺳﺖ. ﻭﻟﻰ ﺁﺩﻡ ﺗﺎﺭ&= #65267;ﺨﻰ ﻏﻴﺮ ﺍﺯ ﺁﺩﻡ ﺍ= ﻓﺴﺎنه اﻯ ﻭ ﺳﻤﺒﻮﻟﻴ&#= 65242; ﻋﺮﻓﺎﻧﻰ ﺍﺳﺖ. = ﻭﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭ = ﭘﻴﺎﻣﺒﺮﻯ ﺁﺩﻡ ﺷﺪﻩ ﺗﺎﺯ&= #65259;ﺎﻯ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭﺗ&= #65262;ﻟﺪ ﺑﻌﺪﻯ، ﺑﺎ ﺍﻭ&#= 65247;ﻴﻦ ﺳﺮﮐﺸﻰ ﻣﻄﺮﻭ&#= 65193; ﺍﺯ ﺑﻬﺸﺖ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭﻳﺎ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻴﮕﺮﺩﺩ ﻭﺍﻳ&#= 65254; ﺗﻬﺪﻳﺪ ﺩﺭ ﻣﻮ&= #65197;ﺩ ﺣﻴﻮﺍﻧﺎﺕ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻳﺎﺍﻧﺴﺎﻧﻬA= 166;ﻯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﺑﺸﺮﻯ ﺧﻮﺩ ﺻﺎ&= #65193;ﻕ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻋ= ﻘﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﮐ&#= 65166;ﻓﻰ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺩﺭ= ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻫﺴﺘﻨ&#= 65194;، ﺗﺎ ﻭﻗﺘﻰ ﺩﺭ ﺍ= ﻭﺍﺧﺮ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ، ﮐﻪ ﺑﺎﻳﺪ ﺑﻨﻮ&= #65197;ﻗﺎﺋﻢﺑﺮﺳﻨA= 194;ﻳﺎﺩﺭﻧﻮﻉﻓﻮ= ;ﻕﺑﺸﺮﻯ،ﺑﺎﻳ= 5194;ﺑﻨﻮﺭﺭﺣﻤﺎ᥽= 3;ﺑﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﻟﺎﺯﻡ ﺑﺘﮑﺮﺍ&#= 65197; ﻧﻴﺴﺖ،ﮐﻪ ﻣﺎ &#= 65259;ﺮﻳﻚ ﺑﺎﻳﺪ ﺍﺑﺘﺪﺍ &= #65169;ﮑﻤﺎﻝ ﺍﻟﮕﻮﻯ ﺍﻳﺪﺁ&#= 65245; ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65260;ﻮﺩ ﺷﺸﻢ ﻭﻟﺎﻳﺖ ﺳ&= #65248;ﻮﮐﻰ ﻣﺤﻤﺪﻯ ﺑﺮﺳﻴ&#= 65250;. ﺍﮔﺮ ﻭﺑﺰﺍﻯ ﻭ&= #65197;ﻭﺩ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺪ&= #65203;ﺖ ﺁﻭﺭﻳﻢ. ﮔﺮﭼﻪ = ﺗﻨﻬﺎ ﺃﻧﺪﮐﻰ ﺍﺯ ﺍﻳ&= #65254; ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺍﮔﺮ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺘﻨﺪ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍ&= #65247;ﻬﻰ ﺩﺍﺭﻧﺪ ﻭﻣﺄﻣ&#= 65262;ﺭﻳّﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65194;ﺍﻳﺖ ﺩﻳﮕﺮﺍﻥ ﻣﺴﺘ&#= 65228;ﺪ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭﻟ&= #65264; ﺍﻳﻦ ﺗﻮﻓﻴﻖ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﺑﺎﺷﺪ. ﺍﮔﺮ ﻫﻤ= ّﺖ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﻭﺍﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺧﻮ&#= 65165;ﻫﻨﺪﺷﺪ. ﺗﺎ ﺑﺎﺯ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ،ﻭﻓﺮA= 251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺭﺍ ﺍﺟﺮ&= #65165; ﮐﻨﻨﺪ. ﮐﻪ ﻫﺮﻣ= ﻮﺟﻮﺩﻯ ﺗﺤت ﺃﺗﻤی ﻨﻴ= 5200; ﺯﻣﺎﻧﻰ ﭼﻨﺎن &#= 65192;ﻮﺍﻫﺪﮐﺮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺍﻳﻦ ﺍﻧﻴ= ّﺖ ﻭﻣﻦ ﺷﻨﺎﺳﻰ،= 5267;ﺎ ﺣﺘﻰ ﺧﻮﺩ ﺷﻨﺎ&= #65203;ﻰ ﻭﺧﻮﺩﺧﻮﺍﻫﻰ &#= 65187;ﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #1548;ﺑﺮ ﺍﻳﻦ ﺍﺳﺎس اﺳ= 5174;، که ﺒﺮﺍﻯ ﺧﻮﺩ= 5205; ﻣﺮﮐﺰﻳّﺖ ﺩﺍ= 5197;ﺩ،ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻤﺤ&#= 65262;ﺭﻫﺎ ﻭ ﻣﺮﮐﺰﻳّﺖ ﻭ&#= 65183;ﻮﺩﻯ ﺑﺎﻟﺎﺗﺮﻯ ﻧﻮ&#= 65227;ﻰ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭﻧ= ﻘﻄﻪ ﻣﻘﺎﺑﻞ ﺧﻮﺩﺧ&#= 65262;ﺍﻫﻰ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﺳﺖ، ﮐﻪ ﺗﺤﻘ&#= 65268;ﺮ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮑ&#= 65256;ﻨﺪ،ﻭﺑﻰ ﺍﻋﺘﻨﺎﺋی ﺒﻤ= 5198;ﺍﺗب اﻟﻬﻰ ﺑﺎﻟﺎﺗ= 5198; ﺩﺍﺭﺩ. ﻭ ﺣﺘﻰ ﺟ= ;ﺎﻫﻠﺎﻧﻪ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺑﺎﺯﻯ ﻗﻤﺎﺭ ﻣ&= #65166;ﻧﻨﺪﻯ ﻣﻴﺒﺎﺯﻧﺪ، ﮐ= 5258; ﻭﺟﻮﺩﺃﺯلی ﺨA= 262;ﺩ ﺭﺍ ﺑﺎﺧﺘﻦ ﺍﺳ&= #65174;. ﻭﻟﺬﺍ ﺑﺤﻘﺎﺭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﻣﺠﺪﺩﺑ&#= 65166;ﺯ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ&#= 1548;ﻭﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻃﻮ&= #65245; ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ&#= 1548;ﮐﻪ ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65261;ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺎ&= #65267;ﺪ ﺑﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎﮐس ﺷﺘﺮﻧﻮ ﺁﻟﻤﺎ&#= 65255;ﻰ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﻣﻦ ﺗﻨﻬﺎ ﺫﺍﺕ ﺧﻮ&= #65193;م ﻨﻴﺴﺘﻢ. ﺑﻠﮑﻪ = ﺣﻘﻴﻘﺘﻰ ﻣﻨﺤﺼﺮ ﺑﻔﺮﺩ &= #65259;ﺴﺘﻢ. ﻭ ﭼﻮﻥ ﺩﻳﮕﺮ ﺍ= ﻳﺪﺁﻟﻴﺴﺘﻬﺎ= 548;ﺫﺍﺗﻬﺎﻯ ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﻣ&= #65166; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;، ﻣﮕﺮ ﻭﻗﺘﻰ ﻭﺳ&= #65268;له اﻯ ﺑﺮﺍﻯ ﺫﺍﺕ &= #65251;ﺎ ﻣﻴﺒﺎﺷﻨﺪ. ﺍﻟ&= #65170;ﺘﻪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺫﺍ&= #65173; ﺍﻭ، ﻳﺎ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﻭﺟﻮﺩ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ ﺍﻭ، ﻣﻨﺤﺼﺮ ﺑ&#= 65236;ﺮﺩ ﻫﺴﺖ. ﮐﻪ ﺧﺪﺍﻭ= ﻧﺪ ﻫﻴﭻ ﺩﻭﻣﻰ ﺭﺍ = ﺑﺮﺍﻯ ﻫﺮ ﻣﺨﻠﻮﻕ ﺧﻮ&= #65193; ﻧﻴﺎﻓﺮﻳﺪﻩ ﺍ&#= 65203;ﺖ. ﺗﺎ ﺗﻘﻠﻴﺪﻯ ﺍ&= #65199; ﮐﺎﺭ ﺍﺑﺪﺍﻋﻰ &= #65191;ﻮﺩ ﮐﻨﺪ . ﺑﺎﺯ ﺍﻳﻦ= ; ﺫﺍﺕ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺩﺭ ﮐﻨﺘﺮﻝ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﺍﻟّﺎ ﻧﺎﭼﻴ= 5200; ﻧﻤﻴﺘﻮﺍﻥ ﭼﻴ&#= 65200;ﻯ ﺑﺸﻮﺩ،ﻳﺎ ﻋﺪ= 5251;ﻰ ﺑﺨﻮﺍﻫﺪ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻮﺟﻮﺩ ﮐﻨﺪ. ﭼ= ﻮﻥ ﻣﺮﺩﻫﺎﻯ ﮐﻪ ﺑ&= #65192;ﻮﺍﻫﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺧﻮﺩﺭﺍ ﺯ= ﻧﺪﻩ ﻧﻤﺎﻳﺪ. ﻭ ﻫﻤﻴ= ﺸﻪ ﺑﻮﺳﻴﻠﻪ ﺗﺪﺑ&#= 65268;ﺮ ﻣﺪﺑّﺮ ﻣﺮﺍﺗ= 5168; ﻭﻳﮋﻩ ﺷﺨﺺ،ﻳ= 5166; ﻣﺮﺍﺗﺐ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻋﻬﺎ،ﮐﻪ ﺍﻓﺮﺍﺩ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻮﻉ ﺑﺮﺗﺮ ﺗ&= #65166; ﺍﻣﺮﻭﺯ ﺭﺳﺎﻧ&#= 65194;ﻩ،ﮐﻪ ﻋﻘﻞ ﻭ ﺍﺧﺘﻴﺎ&= #65197; ﺍﻳﻦ ﭘﻴﺪﺍ ﮐﺮ&= #65193;ﻩ،ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻴﺸﻨﺎﺳﻢ،ﭘ= 87; ﺨﻄﺎﺋﻰ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﮑ&= #65256;ﺪ،ﻣﺎﺩﺍﻡ ﮐﻪ ﻫﻨﻮﺯ ﺑﮑﻤ&= #65166;لﺎﻟﮕﻮﻯ ﻣﺪﺑّﺮ ﮐﻞ ﻧﻮ&#= 65225; ﺧﻮﺩ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ &= #64380;ﻪ ﺭﺳﺪ ﺑﻌﻘﻠﻬﺎ&#= 65263; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻴﺸﺘﺮ. ﺍﻳA= 194;ﺁﻟﻴﺴﺘﻬﺎﻯ ﺁﺧﻮﻧﺪ،ﺍﻟﺒA= 176;ﻪ ﺣﺮﻑ ﺣﺴﺎﺑﻰ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﻟﻰ ﺍﻳﺪﺁﻝ ﻃ&= #65248;ﺒﺎﻥ ﺩﺭﮐﻤﺎﻝ،ﻭ ﻟ= 5240;ﺎﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺴّﺮ ﺧﻮﺩ ﺩﺭﺳﻠﻮﻙ &= #64380;ﻮﻥ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﺍﺯ ﺍﺣﺎﻃﻪ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻌﺘﻘﺪ &= #65259;ﺴﺘﻨﺪ. ﻭﻗﺒﻮﻝ ﺩﺍﺭﻧ&#= 65194; ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻃﺮﻳ&= #65238; ﺍﻳﻦ ﺫﺍﺕ ﺭﻭﺣ&= #65264; ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺯ&#= 65255;ﺪﮔﻰ ﻫﺎﻯ ﺟﺴﻤﻰ ﻭﺫ&= #65259;ﻨﻰ ﻭﺭﻭﺍﻧﻰ ﻭﺍﺣ&#= 65262;ﺍﻟﻰ ﻣﺎ ﺗﺄثیرﻣﻴʄ= 05;ﺬﺍﺭﻧﺪ. ﺍﮔﺮ ﻣﻨﻈﻮﺭ ﺍ&= #65267;ﻦ ﻣﺘﻔﮑّﺮ ﺍﻳﻦ &#= 65169;ﺎﺷﺪ،که ﺪﺭﺑﻮﺩﻥ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﺎﺷﺪ، ﮐﻪ ﺍﻧ&#= 64401;ﺎﺭ ﺫﺍﺕ ﺩﻳﮕﺮﺍﻥ &= #64400;ﺮﺩه اﻳﻢ، ﻧﺒﺎﻳﺪ = 5235;ﺮﺍﻣﻮش کرﺩ، که ﻮﺟﻮ᥷= 3; ﺩﻳﮕﺮﺍﻥ ﺑﺨﺎﻃﺮ ﺑﻮﺩﻥ &= #65251;ﺎ ﺍﺳﺖ. ﻭﺍﻳﻦ ﺧﻮ= ﺩ ﻳﻚ ﺭﺍﺯ ﺍﻟﻬﻰ = ﻭﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ. ﺍﮔﺮ ﻣﺎ ﻧ= ;ﺒﺎﺷﻴﻢ ﮐﺴﻰ ﻫﻢ ﻧﻴﺴﺖ.= ﺑﺎ ﺑﻮﺩﻥ ﺁﻧﻬﺎ ﺑ&= #65198;ﺣﺴﺐ ﻗﺪﺭﺕ ﺩﺭﻙ ﺩﺭ&= #65183;ﻪ ﺑﻮﺩﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﻣﺎﮐس ﻏﻴﺮ ﺧﻮ&#= 65193;ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻌ&#= 65248;ّﺖ ﻭﺟﻮﺩ ﺧﻮﺩ ﺩﺭ&= #65153;ﻭﺭﺩ. ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺩﻳﮕﺮ ﻳﺎ ﻃﺒﻴ&= #65228;ﺖ، ﻫﻤﺎﻥ ﺧﻮﺩ ﻣﺤ&= #65262;ﺭﻯ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ. ﺍﻣﺎ ﺗﻤﻠ= ّﻚ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﺪﺑّﺮ ﻣﺎ، ﺩ= 5197; ﺁﻏﺎﺯ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﺁﻧﻬﺎ ﺑﻮﺩﻥ ﻣ&= #65166; ﺍﺳﺖ،ﻭ ﭘس ﺍﺯ &#= 65197;ﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65153;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻧﻮﻋﻰ ﺗﻤﻠّﻚ ﻭﮐﺴب = 5153;ﻧﻬﺎ ﻣﻴﺸﻮﺩ ﺯﻳﺮﺍ &= #65165;ﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻤﺎﻧﻰ ﺁﻧʌ= 60;ﺎ ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﺳ&= #65174;. ﮔﻮﺋﻰ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﺗﻤﺎﻡ ﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺯﻳﺮ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ، ﺷﺎﻣ= 5246; ﺟﺒﺮﺋﻴﻞ ﻭﻣﻴ&#= 64401;ﺎﺋﻴﻞ،ﺳﺮﺍ᥸= 3;ﺮ ﺩﺭ ﺧﺪﻣﺖ ﻣؤﻣ&#= 65254; ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺍﺳﺖ ﮔﻮﺋﻰ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ،ﺧﻮﺩ ﺻ= 5166;ﺣﺐ ﺗﻤﻠّﻚ ﻭ ﺗﺠﺴ&#= 1617;ﻢ ﺁﻥ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺷﺪﻩ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﺎﻟﻚ ﺁﻧﻬﺎ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﻋﻘﻞ ﮐﻠّﻰ ﻭ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﮐﺮﺍ&#= 65251;ﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺗﺮ ﺍﻟﻬʌ= 64; ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﺳ&= #65174;. ﻭﺑﺮﺍﻯ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﻭﺗﺎﺯﻧﺪ&#= 65257; ﻫﺴﺖ،ﺍﺯ ﺍﻳﻦ &#= 65239;ﺪﺭﺕ ﻣﺎﻟﮑﻴﺖ ﺧﻮﺩ&#= 1548;ﻣﻴﺘﻮﺍﻧﺪ ﭼﻮﻥ ﻣﻠﻚ ﻭﻣﻠ&= #65166;ﺋﮑﻪ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﻧﻤﺎﻳﺪ. ﺯﻳﺮﺍ&= #65169;ﻘﻮﻝ ﻣﺤﻤﺪ،ﺩﺳﺖ ﻭ= 5199;ﺑﺎﻥ ﻭﺻﻮﺭﺕ ﻭ ﺳﻴﺮ&= #65173; ﺧﺪﺍﻭﻧﺪﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﺧﻄﺎﻯ ﺍﺗّ&#= 65236;ﺎﻗﻰ ﺁﻧﻬﺎ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #64401;ﺎﻥ ﻭﻯ ﺩﺭﺳﺖ ﺍﺳﺖ.= ﺯﻳﺮﺍ ﻣﻮﺿﻮﻉ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻃﺎﻋﺖ ﻣﻬﻢ ﺍﺳﺖ، ﻭﻧ&#= 65258; ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65165;ﻃﺎﻋﺖ. ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65261;ﺍﻗﻌﻴّﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﻟﻰ ﺣﻘﻴﻘﺖ ﺑ&= #65198;ﺗﺮﻳﻦ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻟ= ﺬﺍ ﺁﻟﺖ ﺩﺳﺖ ﺗﻤﻠ&= #1617;ﻚ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﻣ&= #65268;ﮕﻴﺮﻧﺪ. ﺯﻳﺮﺍ ﺑﮕﻔﺘﻪ &= #65239;ﺮﺁﻥ، ﺧﺪﺍﻭﻧﺪ ﻫﺮﮐ&#= 65166;ﺭﻯ ﺭﺍ ﮐﻪ ﺧﺪﺍﻭﻧ&= #65194; ﺑﺨﻮﺍﻫﺪ ﺑﮑﻨ&#= 65194;،ﺑﻮﺳﻴﻠﻪ ﻣﺨﻠﻮﻗﺎﺕ ﺧﻮ&#= 65193; ﻣﻴﮑﻨﺪ. ﭼﻪ ﻣﺮ= ﺑﻴﺎﻥ ﺍﻟﻬﻰ،ﻭﭼﻪ ﺩ= 5267;ﮕﺮﺍﻥ ﮐﻪ ﺩﺭ ﺧﺪﻣﺖ ﺩ= ﺍﻧﺴﺘﻪ ﻭﻧﺪﺍﻧﺴﺘﻪ ﻳ&#= 64401;ﺪﻳﮕﺮ ﻫﺴﺘﻨﺪ. ﻭ ﺍﮔﺮ= ﺁﻧﺎﻥ ﻧﻴﺰ ﺩﺍﻭﻃﻠﺐ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﻭ ﺻﺎﺣ= 5168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰﻫﻔﺘﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﻮ&= #65255;ﺪ،ﺧﻮﺩ ﻧﻴﺰ ﻫﺴﺘﻰ ﺭﺍ = ﺩﺭ ﺧﺪﻣﺖ ﺩﺍﺭﻧﺪ. = ﻭﺑﺎﺯ ﺧﺎﺩﻡ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﻭﺑﻌﻨﻮA= 165;ﻥ ﭘﺎﺩﺷﺎه ﺨﺎﺩ= 5249;. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻫﻨﻮﺯ ﺣﻘﻴﻘﻰ &= #65175;ﺮ ﺍﺯ ﻭﺍﻗﻌﻴّﺖ &#= 65255;ﻮﻋﻰ ﺩﺍﺭﻧﺪ، ﻧﺮﺳ= 5268;ﺪه اﻧﺪ. ﭘس ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﻫﻤﻴﻦ ﮔﻮﻧ&= #65258; ﺑﺎﻳﺪ ﺩﻳﺪ. ﻭﻟ= ﻰ ﻧﺴﺒﺖ ﺑﻌﻮﺍﻟ&#= 65250; ﻭﻣﺮﺍﺗﺐ ﺑﺮﺗ&#= 65198;،ﺍﺭﺯﺷﻬﺎﻯ ﻭﺿﻊ ﻭﻣﻘﺎﻡ ﻓ&= #65228;ﻠﻰ ﺑﺎ ﺗﻤﺎﻡ ﻋﻘﻞ = ﻭﮐﺮﺍﻣﺎﺕ ﻣﻬم ﺒﺸﺮﻯ ﺁﻥ&#= 1548; ﺩﺭ ﺣﮑﻢ ﻋﺪﻡ ﻳ= ﺎ ﺣﻘﻴﺮ ﻧﺴﺒﺖ ﺑ&= #65170;ﺮ ﺗﺮﺍﻥ ﻫﺴﺘﻨﺪ. = ﺍﻟﺒﺘﻪ ﻣﻄﻠﻖ ﻋﺪﻣﻰ ﻧ&= #65268;ﺴﺖ ﻭﻧﺨﻮﺍﻫﻨﺪ ﺷ&#= 65194; . ﺑﻠﮑﻪ ﺳﻴّﺎﻟ&= #65258; ﻭﺟﺮﻳﺎﻥ ﻣﻮﺟ&#= 65262;ﺩﻳﺖ ﺃﺯﻟﻰ ﺗﺎ ﮐﻨﻮ&= #65253; ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺧﻮ= ﺍﻫﻨﺪ ﺩﺍﺩ. ﻭ ﺫﻫﻦ ﺍﻭ= ; ﻧﻴﺰ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65261; ﻗﺪﺭﺕ ﺳﻴّﺎﻟ= 5258; ﻭﺟﺮﻳﺎﻥ ﺩﺭ ﺣ&= #65166;ﻝ ﺗﮑﺎﻣﻞ ﻳﺎ ﻗﻬ&= #65240;ﺮﺍ ﻣﻴﺒﺎﺷﺪ. ﻭﻫﻤ&= #65258; ﭼﻴﺰ ﺩﺭ ﻫﺴﺘﻰ = ﻭ ﮐﻞ ﻫﺴﺘﻰ،ﺳﻴ= 617;ﺎﻟﻪ ﺩﺭ ﺣﺮﮐﺖ ﻭﺗﻐ&= #65268;ﻴﺮ ﺩﺭﻣﺎﻫﻴّﺖ ﻣ= 5166;ﺩﻯ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ثباﺗﻰ ﺩﺭ ﻳ= 5242; ﻭﺿﻊ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﻳﺎ ﺑﻬﺘﺮ ﻭﻳﺎ = ﺑﺪﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﻧﻮﻋ&= #65264; ﻣﻴﺸﻮﻧﺪ. ﺑﺪﻭ&= #65253; ﺗﻌﺎﻟﻰ ﻓﻮﺭﺍ &= #65203;ﻘﻮﻁ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭ ﺑﺎﻳﺪ ﮐﻪ ﺁﻳ= ﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ&= #1548;ﺑﻬﺮ ﺯﺣﻤﺘﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ ﻓﺮﺍﻫﻢ ﮐﺮﺩ. ﻭ= ﺩﺭ ﻗﻬﻘﺮﺍ ﺯﺣﻤﺘ&#= 65264; ﻧﻴﺴﺖ،ﻭﺷﺎﻳA= 194; ﻟﺬﺗﻰ ﻫﻢ ﺩﺭ ﻟ= ﻐﺰﻳﺪﻥ ﺑﺎﺷﺪ. ﻭ ﻋﻤﻠﺎ= ﺩﺭ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 1548;ﺟﻬﻨّﻢ ﺍﻣﺮﻭﺯ ﻭﺑﻌﺪ &= #65165;ﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﻓ&= #65198;ﺍﻫﻢ ﮐﺮﺩﻩ ﺍﺳﺖ ﻣث&#= 1604; ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣ= ﻴﻞ ﺩﺍﺭﻳﻢ،ﻏﻴﺮ = 5191;ﻮﺩﺭﺍ ﭼﻮﻥ ﺳﺎﻳﻪ ﻭ ﻏ= ﻴﺮ ﺣﻘﻴﻘﻰ ﺑﺪﺍﻧ&#= 65268;ﻢ،ﻭ ﺍﻧّﻴﺖ ﻭﻣﻦ ﺑ&#= 65262;ﺩﻥ ﺧﻮﺩﺭﺍ ﺣﻘﻴﻘ&#= 65174; ﮐﺎﻣﻠﻰ ﺑﺪﺍﻧ&#= 65268;ﻢ. ﭘس ﺑﻴﻤﺎﺭﻯ ﺧ&#= 65262;ﺩﺑﺰﺭﮒ ﺑﻴﻨﻰ،ﻭ ﺁﻣﺎ= 5193;ﻩ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻫﺴﺘﻢ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺩﺭ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ،ﺣﻘﻴﻘت A= 262;ﺷﺘﺎﺏ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﻣﺎ ﻧﻴﺰ ﻋﻠﻰ = ﺭﻏﻢ ﻫﺮ ﺑﺮﺗﺮﻯ ﮐﻪ = ﺑﻔﺮﺽ ﻣﻌﺘﻘﺪ ﺑﺎﺷﻴ&#= 65250; ﺩﺍﻳﻢ، ﺍﺯ ﻗﺎ&#= 65235;ﻠﻪ ﺣﺮﮐﺖ ﻧﻮعی عقب ﻣﻴﻤﺎﻧﻴʌ= 50;. ﻭﺳﺮ ﺍﺯ ﺍﻧﻮﺍ&= #65225; ﺣﻘﻴﺮ ﺗﺮ ﺑﻌﺪ&= #65263; ﺩﺭ ﻣﻴﺂﻭﺭﻳﻢ &= #65261;ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﻣﺪﺍ&#= 65197;ﻙ ﺑﺮﺗﺮﻯ ﺭقب ﺑ= 5204;ﺎﻟﻚ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑ&= #65166;ﺷﺪ، ﺑﺎﺯ ﺣﻘﻴﻘﺖ ﻣ&= #65220;ﻠﻘﻰ ﻧﺪﺍﺭﻳﻢ. ﻭﻟﻰ = ﺣﻘﻴﻘﺖ ﺩﺭ ﺷﺄﻥ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ&= #65257;،ﮐﻪ ﺗﺎﺯﻩ ﺍﻭﻟﻴﻦ &= #65239;ﺪﻡ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭا ﺑﺎﻳﺪ ﺑﻌﺪ&#= 65165; ﺑﺮﺩﺍﺭﻳﻢ. چه &#= 65252;ﺎ ﻭﺩﻳﮕﺮﺍﻥ،ﻭA= 165;ﻗﻌﻴّﺘﻰ ﻣﻨﺎﺳب ﻤﻘﺎﻡ &#= 65197;ﻭﺣﻰ ﻭﻋﻘﻠﻰ ﺧﻮﺩﺭ&#= 65165;ﺩﺍﺭﻳﻢ. ﻭﺟﺰ ﺧﺪﺍﻭﻧﺪ &= #65165;ﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺣ&#= 65240;ﻴﻘﺖ ﻣﻄﻠﻘﻰ ﻧﻴﺴﺖ. = ﻭﻟﻰ ﺑﺎﻳﺪ ﺑﻔﺮﺽ ﻣ&= #65188;ﺎﻝ ﭘس ﺍﺯ ﻋﺒﻮﺭ ﺍ&= #65199; ﺑﻰ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻟﺎﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺩﺭ ﺍﺑﺪﻳﺖ ﻣﻄﻠﻖ&#= 1548;ﻣﺎ ﻧﻴﺰ ﺑﻨﻮﺭ ﺍﻟ&= #65156;ﻧﻮﺍﺭ ﻭ ﺭﻭﺡ ﺍﻟﺄﺭﻭ&= #65165;ﺡ ﻭﺭﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ ﺑﺮﺳﻴﻢ. = ﻭ ﺧﻮﺩ ﻧﻴﺰ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ &= #64400;ﻨﻴﻢ. ﺁﻧﮕﺎﻩ ﻣﻨﻄﻘ&#= 65166;،ﺗﺎﺯﻩ ﺁﻏﺎﺯ ﻳﻚ ﻭﻇﻴ&= #65236;ﻬﺎﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262;، ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴ&= #65176;ﻰ ﺩﺭ ﻋﻤّاء ﻣﻴA= 198;ﺳﺪ. ﮐﻪ ﻣﺎ ﻧﻴﺰ ﭼﻮ= ﻥ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ، ﺍﻭﻟﻴﻦ ﺻﺎﺩﺭ &= #65165;ﻟﻬﻰ،ﺩﺭ ﮔﻮﺷﻪ ﺩﻳﮕﺮﻳ&#= 65166;ﺯ ﻫﺴﺘﻰ ﻫﺎ،ﺣﺘ= 5264; ﻏﻴﺮ ﻫﻤﻴﻦ ﺟﻬ&= #65166;ﻥ ﻧﺎﺳﻮﺗﻰ ﻣﺘﻌ&#= 65248;ّﻖ ﺑﺎﻟﻠﻪ،ﺑﺎﻳA= 194; ﻧﻘﺶ ﺧﺪﺍﺋﻰ ﺟ&= #65194;ﻳﺪ ﺧﻮﺩﺭﺍ ﺍﻳﻔﺎ &= #65255;ﻤﺎﺋﻴﻢ. ﺯﻳﺮﺍ ﻣﻨﻄﻘﻰ &= #65255;ﻴﺴﺖ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺃ&= #65199;ﻝ ﺗﺎ ﺃﺑﺪ ﻣﺎﺭﺍ = ﺑﮑﻤﺎﻟﺎﺕ ﺧﻮﺩ ﺑﺮﺳﺎﻧﺪ. = ﺁﻧﮕﺎﻩ ﺩﺭ ﻧﻬﺎﻳﺖ ﺧﻮ&= #65165;ﺑﻴﺪ ﻭ ﻟﻤﻴﺪ،ﻭ ﺩﺭ&#= 65227;ﺮﺵ ﺧﺪﺍﺋﻰ ﺧﻮﺩ،= 5169;ﺎﺯﻯ ﻭ ﺳﺮﮔﺮﻣﻰ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻴﻢ. ﻫﻤﺎﻥ = ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺳﻄﺢ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﻭﻗﺘﻰ ﺍ&= #65255;ﺴﺎﻧﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;،ﺩﺭ ﺳﻄﺢ ﻫﻤﺎﻥ ﮐﻤ&= #65166;ﻝ ﺧﻮﺩ،ﮐﻪ ﺩﺭ ﻭ&#= 65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉﺑ&#= 65208;ﺮﻯ ﺩﺍﺭﺩ، ﺑﺎﻳﺪ &#= 65193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩ،ﻭﻇﻴﻔﻪ = 5191;ﺪﺍﺋﻰ ﻭﺟﺰﺋﻰ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﺗﺮﺑﻴّﺖ ﻭ &#= 65197;ﺑﻮﺑﻴّﺖ ﻭﺭﺑّﺎﻧﻴﺖ ﭼ= 5256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ. ﮐﻪ ﺍﻳﻦ ﮐﺎﻣﻠ&= #65166;ﻥ ﺁﻣﻮﺯﻧﺪﻩ ﺑﺎ&#= 65199; ﺧﻮﺩ ﻧﻴﺰ ﺩﺭ ﺗ= ﻌﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺁﻣﻮ&#= 65191;ﺘﻪ ﺗﺮ می گردﻧﺪ. @= 344;س اﺯ ﺩﻳﺪ ﺧﻮﺩﻣ&#= 65166;ﻥ ﻣﺮﮐﺰ ﻫﺴﺘﻰ ﻫ&= #65204;ﺘﻴﻢ،ﮐﻪ ﻋﺎﻟﻢ ﺻﻐﻴﺮ ﺩ&= #65197; ﻣﻘﺎﺑﻞ ﻋﺎﻟﻢ &= #64400;ﺒﻴﺮ ﺟﻬﺎن ﻤﻴﺒﺎﺷ= 5268;ﻢ. ﻭﻟﻰ ﺍﺯ ﺩﻳﺪ ﺑ= ﺎﻟﺎﺗﺮ ﻭﻧﻴﺮﻭﻣﻨﺪﺗ= 5198; ﻭ ﺍﻟﻬﻰ ﺗﺮ، ﻫ&= #65252;ﭽﻨﺎﻥ ﮐﻤﺒﻮﺩ ﮐﻤﺎﻝ &= #65193;ﺍﺭﻳﻢ ﻭﺑﺎﻳﺪ ﺑﻤﺤﻮ&#= 65197;ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﻴﻢ ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﺎ،ﮔﻮﺋﻰ ﻫﻤ= 5166;ﻥ ﻣﺤﻮﺭ ﻣﺮﮐﺰ ﺍ&= #65211;ﻠﻰ ﻭﺟﻮﺩ ﻣﺎ ﺍﺳﺖ.= ﻭﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺧﻮﺩﻣﺎ&#= 65253; ﻳﺎ ﭼﻨﺪ ﺑﺎﻭﺭ = ﮐﻨﻨﺪﻩ ﺧﻮﺩﻣﺎﻥ،ﻭﻧA= 258; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻏﻴﺮ ﻃﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ، ﮐﻪ ﺁﻧ&#= 65166;ﻥ ﻧﻴﺰ ﺧﺪﺍﺋﻰ ﻭ&= #65251;ﺪﺑّﺮﺍﻧﻰ ﺩﺍﺭﻧﺪ. ﻭﺑﻘﻮ&= #65245; ﺟﺪ ﻣﺤﻤﺪ،ﮐﻪ &#= 64400;ﻌﺒﻪ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩ،&#= 64380;ﻮﻥ ﺣﺒﺸﻴﺎﻥ ﺣﻤﻠ&#= 65258; ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ&#= 1548; ﻭﮔﻔﺖ ﮐﻌﺒﻪ ﻧ&= #65268;ﺰ ﺧﺪﺍﺋﻰ ﺩﺍﺭﺩ&#= 1548;ﻭﺧﺪﺍﻭﻧﺪ ﻣﺴؤﻝ ﻫﺮ ﭼﻴﺰ&#= 65263; ﺍﺳﺖ. ﻭﻟﻰ ﮐﻌﺒ= ﻪ ﺣﻘﻴﻘﻰ ﻣﺴﻠﻤ&#= 65166;ﻧﺎﻥ،ﻭﻟﺎﻳ᥵= 4; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺯ&= #65251;ﺎﻥ ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮ&= #65193;ﻯ ﺁﻧﻬﺎ ﺍﺳﺖ. ﺁﻏ= ﺎﺯ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺗﺎ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ. ﮐﻪ ﺣﺘﻤﺎ ﻭﺑﻬ&= #65198; ﻗﻴﻤﺖ ﺭﻧﺞ ﺳﺎ&= #65247;ﻚ ﻭ ﻳﺎ ﺭﻧج هاﻯ &#= 65175;ﮑﺮﺍﺭ ﮐﺎﺭﻣﺎ ﺩﺭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ، ﺑﺎ= 5267;ﺪ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ&= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺣ&= #65248;ﻪ ﻓﻨﺎ ﻭ ﺭﺳﻴﺪﻥ = ﺑﮑﻤﺎﻝ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ،ﺍﺯ ﺩﻳﺪ ﻣﺮﺍﺗﺐ ﺑ&= #65166;ﻟﺎﺗﺮ ﻧﮕﺎﻩ ﺑﻬﺴﺘﻰ &= #65261;ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍﺭﻧﺪ. ﭘس ﺩﻳ&= #64405;ﺮﺍﻥ ﺳﺎﻳﻪ ﻧﻴﺴﺘﻨ&#= 65194;ﻭﻣﺤﺮﻭﻡ ﺍﺯ ﺑﺎﻟﺎﺗﺮ. ﭼ= ﻮﻥ ﻣﻘﺎﻣﺎﺗﻰ ﺑﺮ&#= 65175;ﺮ ﻧﺴﺒﺖ ﺑﭙﺎﺋﻴ&#= 65254;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺮﻫﺎ ﺩﺍﺭʌ= 55;ﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻳﻚ ﭘ= ﺸﻪ ﻳﺎ ﺃﺗﻢ ﺑﺎﺷﺪ = ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻭ ﺍﺭﻭﺍﺡ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ،ﺩA= 197; ﻟﺒﺎس ﺗﺠﺴّﻢ = 5251;ﺎﺩﻯ ﻭﻧﻮﻋﻰ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻭ = ﺍﻧﻮﺍﻉ ﺭﺍ ﻃﻰ ﺧﻮﺍﻫﻨ&= #65194; ﮐﺮﺩ ﻭﺑﺨﺪﺍ ﺧ&= #65262;ﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﮐﻪ ﺑﺎﺯ= ﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻭﺍﻳﻦ ﻧﻮﻉ ﺍﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎ ﺳﺮﮐﺸﻰ ﺧﻮ&= #65193; ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 64400;ﺎﺭﻣﺎﺋﻰ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253;،ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﺮ&= #65261;ﺩ،ﺗﺎ ﺩﻭ ﺑﺎﺭﻩ ﻭﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ، ﺧﻮ&#= 65193;ﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋم ﺮﺍ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺍﺯ ﺑ= ;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕﺑﺸﺮﻯﻧﻴ= 5200;ﺑﺎﻟﺎﺑﺮﻭﻧ᥷= 4;،ﻭﺑﺨﺪﺍﻯﺍﻟ&#= 65248;ﻪﺑﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻌﻤﻮﻟﺎ ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; ﻣﺎ ﻏﻴﺮ ﺧﻮﺩﺭ&= #65165;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻌﻨﻮﺍﻥ ﻭʌ= 03;ﻴﻠﻪ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻬﺪﻓﻬﺎﻯ ﺧﻮﺩ ﻣﻰ ﭘﻨﺪﺍ&= #65197;ﻳﻢ ﺯﻳﺮﺍ ﻫﻤﻪ ﻫﺴ&= #65176;ﻰ ﻭﺳﻴﻠﻪ ﻳﮑﺪﻳ&#= 64405;ﺮ ﻫﺴﺘﻨﺪ. ﻭﺑﻘﻮ&= #65245; ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔ&#= 65166;ﻩ ﺑﺨﻮﺍﻫﻢ ﮐﺎﺭ&#= 65263; ﮐﻨﻢ،ﺑوسیله = ﻭﺍﮔﺬﺍﺭ ﻣﻴﮑﻨﻢ. ﻣﻨﻈﻮ&= #65197; ﺁﻓﺮﻳﻨﺶ ﻣﺎﺩ&#= 1740; ﻨﻴﺴﺖ،ﮐﻪ ﺑﺎ &#= 65235;ﺮﻣﺎﻥ(ﮐﻦ ﻓﮑﺎﻥ)ﻫﻤﺎﻥ ﻟ&= #65188;ﻈﻪ ﺩﺭ ﺃﺯﻝ ﺑﻮﺟﻮ&= #65193; ﺁﻣﺪﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺍﻳﻦ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65191;ﺪﺍﻭﻧﺪ ﺑﺨﻮﺍﻫﺪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻭﺭﺍ ﻫﺪﺍﻳﺘﻰ ﺑﺮﺳ&#= 65166;ﻧﺪ،ﭘﻴﺮ ﮐﺎﻣﻠﻰ ﺭﺍ ﺑﻮ&= #65263; ﻣﻌﺮﻓﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻣ= 5240;ﺎﻣﻰ ﺍﻟﻬی ﻮﺩﺳﺖ ﻭ&#= 65199;ﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘ&#= 65256;ﺪ . ﻭﻣﻴﺘﻮﺍﻧﺪ ﺳ= ﺎﻟﻚ ﺭﺍ،ﺗﻔﻬﻴﻢ ﻣ= 5220;ﺎﻟﺐ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺧ&#= 65262;ﺩ ﮐﻨﺪ. ﺑﺮﺧﻰ ﺗﺼ= ﻮﺭ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5191;ﺪﺍﻭﻧﺪ ﺷﺨﺼﺎ ﻣﺎﺭﺍ ﻫ&= #65194;ﺍﻳﺖ ﻋﻤﻠﻰ ﻣﻴﮑﻨﺪ&#= 1548;ﭘس ﻧﻴﺎﺯﻯ ﺑﺎﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #65262;ﺳّﻞ ﻧﻴﺴﺖ. ﺍﻟﺒﺘﻪ = ﺩﺭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺗﻤﺎﻡ ﻫ&= #65204;ﺘﻰ،ﻫﻤﻪ ﺍﻣﻮﺭ ﺑﺨﻮﺍﺳ&#= 65174; ﺧﺪﺍﻭﻧﺪﺍﺳﺖ= 548;ﻭﻟﻰ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65175;ﺼﻮﺭﻯ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﺪﺍﻭ= ;ﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;،ﺗﺎ ﺩﺭﻋﺒﺎﺩﺍﺕ ﻭ &= #65255;ﻴﺎﻳﺶ ﺧﻮﺩ ﺍﻭﺭﺍ ﺑﺒ&= #65268;ﻨﻴﻢ ﻭﺧﻄﺎﺏ ﺍﻭ ﮐﻨ&= #65268;ﻢ. ﻭ ﺑﺮﺍﻯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭﻓﻌﻠﺎ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺍﻳﻦ ﻭ= 5203;ﺎﺋﻂ ﺍﻟﻬﻰ ﻟﺎﺯﻡ ﻫ&= #65204;ﺘﻨﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮﻫﻴﭻ ﺩﻋﺎﺋﻰ ﺑﺪﻭﻥ &= #65261;ﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻧﻤﻴﺮﺳﺪ ﮐﻪ ﺑ&= #65212;ﻮﺭﺕ ﺩﻋﺎ ﮐﻨﻨﺪﻩ ﮐ&= #65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺑ= 5166;ﻋث ﺷﺮﻙ ﻭ ﻗﻬﻘﺮﺍ&= #65263; ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﻣﻴﺸﻮﺩ. ﮐﺎﺭﻯ = ﮐﻪ ﺗﻤﺎﻡ ﻗﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ،ﻫﻤﻪ = 5165;ﺩﻳﺎﻥ ﻏﻴﺮﺳﻠﻮﮐﻰ ﻫ&#= 65252;ﻴﻦ ﺧﻄﺎ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﻭﺧﻮﺩﺭﺍ ﻣﺴﺘ&#= 65240;ﻴﻤﺎ ﺑﺎ ﺧﺪﺍ ﻃﺮﻑ ﻣ= ﻴﺪﺍﻧﻨﺪ. ﻭﻟﻰ ﺑﺎﺯ ﺧﻮﺩ&= #65197;ﺍ ﺁﻳﺖ ﺍﻟﻠﻪ ﻣﻴ&= #65192;ﻮﺍﻧﻨﺪ،ﻭﺑʋ= 98;ﻣﺮﺩﻡ ﺑﻨﺎﻡ ﺧﺪﺍ ﺗﺎ&= #65199;ﻳﺎﻧﻪ ﻣﻴﺰﻧﻨﺪ. ﻏﺎﻳ&= #65166;ﺕ ﻭ ﻫﺪﻓﻬﺎ ﻭ ﺁﺭ= ﺯﻭﻫﺎﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻫﻴﭻ ﮐﺪ&= #65165;ﻡ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194;. ﭘس ﻫﺮ ﺗﻠﺎﺶ ﺧ&= #65262;ﺩ ﻧﺒﺎﻳﺪ ﻣﻨﺘﻈ&#= 65198; ﭘﺎﺳﺦ ﻣثبای ʋ= 65;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﻨﺪ. که ﺤﺘ&#= 65264; ﭘﺎﺳﺦ ﻣﻨﻔﻰ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﻣ= ﺎ ﻫﺪﻑ ﺳﺎﻟﻚ ﺭﺍ&= #1607; اﻟﻬﻰ،ﺭﺳﻴﺪʌ= 53; ﺑﺨﺪﺍﻭﻧﺪ،ﺁ= ﻧﻬﻢ ﺩﺭﺗﺠﻠّﻰ ﮐﻨ= 5262;ﻧﻰ ﻣﻨﺎﺳب ﻨﻮﻉ ﺑ&#= 65208;ﺮی اﻭ، ﮐﻪ ﺭبّ اʌ= 47;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #65254; ﺷﻬﻮﺩ ﺿﺮﻭﺭﻯ &= #65261;ﻭﺍﺟﺐ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻣ&= #65268;ﺒﺎﺷﺪ،ﺗﺎ ﺷﺎﻳﺴﺘﻪ ﺑﻬﺸ&#= 65176;ﻬﺎﻯ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻭﺑﺎ ﻫ= 5200;ﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮔﺮﺩﺩ. ﻟﺬﺍ ﻫﻴ= ﭻ ﺁﺧﻮﻧﺪ ﻭ ﻇﺎﻫ&= #65198; ﺍﻟﺼﻠﺎﺣی ﻨﻤ= 5268;ﺘﻮﺍﻧﺪ ﻭﺳﻴﻠﻪ ﺭﺳﺎﻧ&#= 65194;ﻩ ﺩﻋﺎﻯ ﮐﺴﻰ ﺑﺨ&= #65194;ﺍ ﺑﺎﺷﺪ،ﮐﻪ ﺧﻮ= 5193; ﻫﻨﻮﺯ ﺍﻟﻬﻰ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺑﺎﻳﺪ= ﺑﻔﮑﺮ ﺧﻮﺩﺵ ﺑﺎﺷﺪ. ﻭ= ﺍﮔﺮ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺯ&= #65255;ﺪﻩ ﻟﺎﺯﻡ ﻧﺒﻮﺩ،= 5191;ﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺍﻳﻦ ﻫﻤﻪ = ﭘﻴﺎﻣﺒﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﻰ ﻓﺮﺳﺘʋ= 66;ﺩ. ﺑﺎ ﻫﻤﺎﻥ ﺁﺩﻡ = ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﻫﻤﻪ ﺯﻣﺎﻧ&= #65260;ﺎ ﺗﻮﺳّﻞ ﻣﻴﺠﺴ= 5176;ﻨﺪ ﻭﻟﻰ ﺗﻮﺳّﻞ ﺑ&#= 65232;ﺎﻳﺐ ﻣﻄﻠﻖ ﻣﺤﺎﻝ ﺍ&= #65203;ﺖ. ﻭ ﻫﺮ ﻣﺮﺣله ا= 740; نوﻋی عقل و ﺳﻠ= ;ﻴقه ها ﻭ ﺻﻔﺎت ﺩﻳ= 4405;ﺮ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65259;ﺴﺖ ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺘ&= #65236;ﺎﻭﺕ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻭﻟ= ﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻣ&= #65256;ﺎﺳﺐ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ،ﻋﻤﻠﺎ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ = ﺍﺩﺭﺍک ﺴﺎﻟﻚ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﺣﮑﻤﺘﻬﺎ،ﻭ ﺑ= 5268;ﺎﻥ ﺍﻫﻤﻴّﺖ ﺩﺳﺘ= 5262;ﺭﺍﺕ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻧ&= #65252;ﻴﺘﻮﺍﻥ ﺿﺮﻳﺢ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ ﺭﺍ ﻣﻮﺭﺩ ﺗﻤﺮ&= #64400;ﺰ ﻗﺮﺍﺭ ﺩﺍﺩ. ﻭﻣ= ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ، ﻣﺪﺍﺭﻙ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﻮ&= #65235;ﻴﻖ ﺗﺮﺑﻴﺘﻰ ﺭﻭﺡ &= #65203;ﺎﻟﻚ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﭼ&= #65256;ﻴﻦ ﻭﺳﻴله اﻯ ﻣﻘA= 170;ﻮﻝ ﺍﻟﻬﻰ،ﺑﺎﻳﺪ = 5191;ﻮﺩ ﺩﺍﺭﺍﻯ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﺎ ﺳﺎلک ﺑﺎﺷ= 5194;. ﻭﺍﺯ ﻃﺮﻓﻰ ﻧﻴ&= #65200; ﺍﺭﺗﺒﺎﻁ ﺑﻤﺮ&#= 65165;ﺗب اﻟﻬی ﺒﺎﻟﺎﺗA= 198;ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺑﺮﺳﺎ&#= 65255;ﺪ. ﺻﻠﺎﺕ ﮐﻪ ﺗﻨﻬ&= #65166; ﻧﻤﺎﺯ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﺗﻤﺎﻣʌ= 64; ﺻﻠﻪ ﻫﺎ ﻭﺍﺭﺗ&= #65170;ﺎﻃﺎﺕ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ،ﺁﻏﺎﺯ = 5165;ﺯ ﭘﻴﺮ ﺗﺎ ﻧﻮﺭ ﻗ= ﺎﺋﻢ ﻣﻴﺒﺎﺷﺪ. ﻭﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺯﻧﺪﻩ، &#= 65227;ﻤﻠﺎ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺭﺍ ﺩﺍﺭﺩ. ﺍﮔﺮ= ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺎﺷﺪ. ﻭﮐﺎﻣﻠ&= #65166;ﻥ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺩﻳﮕﺮ، ﺗﺎ ﻫﻤ&#= 65166;ﻥ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﺭﺍﺩﺍﺭﻧﺪ. </span><span dir= =3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻧﻈﺮﻳﻪ ﻫﻮﺑﺰ،ﻭﻧﻈﺮA= 267;ﻪ ﻟﺎﺭﻭس ﻓﻮﮐﻮ= 548;ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ&#= 1548;ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺧﻮﺩﺵ ﺭ&= #65165; ﺩﻭﺳﺖ ﺩﺍﺭﺩ،= 5193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻋﺸﻖ &= #65169;ﺨﻮﺩ،ﺃﻣﺮﻯ ﺑﺪﻳﻬﻰ ﻭ ﺿﺮﻭ&= #65197;ﻯ ﺍﺳﺖ. ﻭﺍﻟﺒﺘﻪ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺎ ﻗﺒﻞ ﺍﺯ = 5203;ﻠﻮﻙ. ﻭ ﻧﻴﺰ ﺃﻧﺪﮐﻰ = ﺩﺭ ﺣﻔﻆ ﺳﻠﺎﻣﺘﻰ &= #65191;ﻮﻳﺸﺘﻦ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;. ﻭﺍﻳﻨﮑﻪ ﻓﻠﺎ&#= 65203;ﻔﻪ ﺍﺯ ﮐﺮﺍﻫﺖ ﺫﺍ&= #65173; ﻭﺗﻘﺮب ﻤﻴﮕﻮ= 5267;ﻨﺪ ﻳﻚ ﺍﻳﺪﻩ ﻏﻴﺮ = ﻣﻌﻘﻮﻝ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﻭ ﻧﻬﺎﻳﺖ ﺁﻥ ﺣﻔ&= #65222; ﺫﺍﺕ ﺟﺴﻤﻰ ﻭﺫ&= #65259;ﻨﻰ ﻧﻤﻴﮑﻨﺪ، ﻭﻟ= 5264; ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﮐﻪ ﺩﺍﺭﻧﺪ. ﺣﻔ= ﻆ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65193;ﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺟﺎﻥ ﺑﺸﺮﻯ ﻣﻴ&= #65194;ﻫﺪ،ﮐﻪ ﺟﺎﻧﺎﻥ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻴﺎﺑﺪ ﻭﺑﺮﻭ&#= 65185; ﺍﻟﻘﺪﺵ ﻗﺎﺋﻢ &= #65169;ﺮﺳﻨﺪ. ﻭﺍﻳﻦ ﺣﻔﻆ ﺩﺭ = ﺩﺭﺟﻪ ﺑﺎﻟﺎﺗﺮﻯ ﺍﺯ &= #65195;ﺍﺕ ﻭﺭﻭح ﺸﺨص ﻤﻴ= 5170;ﺎﺷﻨﺪ. ﻭﺍﻟّﺎ ﺍﮔﺮ ﺭ&#= 65261;ﺡ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65169;ﻴﺎﺑﺪ ﻗﻄﻌﺎ ﺍﺯ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭ ﺳﻘﻮﻁ ﺑﻤﺮﺍ&= #65175;ﺐ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻧﻔﺮ&= #65173; ﺍﺯ ﻣﻘﺎﻡ ﻓﻌﻠ&= #65264; ﺩﺭ ﺳﺎﻟﻚ. ﻭﺍﻟ= ّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﭼﺮﺍ ﻧﻔﺮﺕ ﺍﺯ ﺧﻮﺩ = ﺑﻴﺎﺑﻨﺪ. ﺑﺎﻟﻌﮑس ﺧﻮﺩ= 5191;ﻮﺍﻫﻰ ﻭ ﮐثرﺕ ﺃﻧﺪﻭ= 5199;ﻯ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﺍﺯ ﺟﻨس ﺍﻟﻬﻰ ﺗﺮ&#= 65255;ﺸﻮﻧﺪ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺭﺍ،ﻋﻤﻠﺎ ﺩﺭ &#= 65187;ﺎﻝ ﺯﻭﺍﻝ ﺩﺭ ﻫﺮ ﻟ= ﺬﺕ ﻃﻠﺒﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ. ﻧﻔﺮﺕ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺟﺎﻫﻞ ﻭ ﻣﺘﮑﺒ&= #1617;ﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ،= 5227;ﻤﻠﺎ ﻧﻔﺮﺕ ﺍﺯ ﺧﻮﻳ&= #65208;ﺘﻦ ﺩﺍﺭﻧﺪ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﻰ ﻓﻬﻤﻨʋ= 94; ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﺷﺪن هستند. ﺷᥴ= 6;ﻳﺪ ﺧﻮﺩﮐﺸﻰ ﺑﻴﻤ&#= 65166;ﺭ ﮔﻮﻧﻪ، ﻣﻈﻬﺮ= 5263; ﺍﺯ ﻧﻔﺮﺕ ﺍﺯ ﺧ= ﻮﻳﺶ،ﻭﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻥ ﻳﮑ&= #65170;ﺎﺭﻩ ﮐﺮﺍﻣﺎﺕ ﺑﺸﺮ&#= 65263; ﺧﻮﻳﺸﺘﻦ ﺑﺎﺷ&#= 65194; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﮔﺮﭼﻪ ﺍﻳ= ﻦ ﺍﻓﺮﺍﺩ ﺧﻮﺩﮐ&#= 65208;ﻰ ﮐﻨﻨﺪﻩ،ﺗﺼﻮA= 197; ﺩﺍﺭﻧﺪ ﮐﻪ ﺧﻮ&= #65193;ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ. = ﻭ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ &= #65169;ﺎ ﺩﻳﮕﺮﺍﻥ ﻣﻨﻔ&#= 65262;ﺭ ﺧﻮﺩ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﻨﺪ. ﺣﺘﻰ ﻣﮑﺘﺐ ﺳﻌ&= #65166;ﺩﺕ ﮐﻪ ﻃﺮﻳﻘﺘﻬﺎ&#= 65263; ﺍﺧﻠﺎﻗﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ ﺭﺍ ﮐﻪ ﺑﺸﺮ ﺩﺍ= ﺷﺘﻪ، ﻫﻤﺎﻥ ﺣﻘﻴﻘﺘ&#= 65264; ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ،ﮐﻪ ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65251;ﺤﺎﻭﺭﻩ ﺟﻮﺭﺟﻴﺎس ﮔﻔ= 5174;. ﮐﻪ ﺑﺼﻮﺭﺕ ﻣﻌ&= #65166;ﺩﻟﻬﺎﻯ ﻓﻠﺴﻔﻰ ﻫﻤﺎن اﺭﺍﺩﻩ ﺧﻴﺮ ﺍ&#= 65203;ﺖ. ﺍﺭﺍﺩﻩ ﻣﺎ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺑ&= #65256;ﻔﻊ ﻣﺎ ﺍﺳﺖ. ﺩﺭ ﻳﻚ= ; ﻧﻔﻊ ﻋﻤﻮﻣﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ. ﺿﻤﻦ ﺍﻳﻨﮑﻪ ﻳ&= #65242; ﻧﻔﻊ ﺍﻓﻘﻰ ﺑﺮ&= #65165;ﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺖ. ﭼﻮﻥ ﻫﺮ ﻓﻌﻞ ﻣ= ﺎ ﺑﺪﻳﮕﺮﺍﻥ ﺿﺎ&#= 65251;ﻦ ﭘﻴﺮﻭﺯﻯ ﺫﺍﺕ &= #65261; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﺎ ﺍﺳﺖ. ﺩﺭ ﻧﺮﺩﺑ= ﺎﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ. ﮐﻪ ﺗﻌﻠﻴﻢ ﻣﻌ&= #65248;ﻢ ﺑﺪﻳﮕﺮﺍﻥ،ﻋA= 252;ﻠﺎ ﺗﻌﻠﻴﻢ ﺑﺨﻮﻳ&#= 65208;ﺘﻦ ﺍﺳﺖ. ﻭ ﺩﻫﺶ ﺩﺭ= ; ﻋﻠﻢ ﺧﻮﺩ ﮔﺮﻓﺘﻦ ﻧ&= #65268;ﺰ ﻫﺴﺖ. ﺫﺍﺕ ﺭﻭﺣ= ﻰ ﻭﻗﺘﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻫﺮ ﮐﺎﺭﻯ ﺭﺍ ﺑ= ﮑﻨﺪ،ﮐﻪ ﺍﺯ ﺧﻮﺩ ﻣﺠﺮﺩ = ﺷﺪﻩ ﻭﺧﻮﺩﺧﻮﺍهی A= 256;ﺒﺎﺷﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﺍﺯ A= 175;ﻤﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺭﺯﺷﻬﺎﻯ ʄ= 00;ﻨﻮﻧﻰ ﺧﻮﺩ ﺑﮕﺬﺭﺩ،= 4400;ﻪ ﺑﺎﺭﺯﺷﻬﺎﻯ ﺑ&#= 65198;ﺗﺮ ﺁﻳﻨﺪﻩ ﺑﺮﺳﺪ. = ﻧﻤﻴﺘﻮﺍﻥ ﺍﺭﺯﺵ ﻃﻠﺎ ﺭﺍ = ﻧﺴﺒﺖ ﺑﺨﻮﺩﻣﺎﻥ ﺩﻭ&#= 65203;ﺖ ﺑﺪﺍﺭﻳﻢ. ﺯﻳﺮ&= #65165; ﺍﺭﺯﺵ ﺫﺍﺕ ﺧﻮ&= #65193;ﻣﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ﻃﻠ&= #65166; ﺍﺳﺖ. ﮐﻪ ﻟﺬﺕ ﺍ= ;ﺭﺯﺵ ﻃﻠﺎ ﺩﺭ ﺭﻭﺍﻥ = ﻣﺎ،ﺍﺭﺯﺷﻤﻨA= 194; ﺗﺮ ﺍﺯ ﺧﻮﺩ ﻃﻠ= ﺎ ﺍﺳﺖ. ﻟﺬﺍ ﮔﺎﻫ= ﻰ ﺩﺍﺩﻥ ﻃﻠﺎ ﺑﺪ&= #65195;ﻳﮕﺮﻯ ﺑﻨﻴّﺖ ﺧﻴﺮ ﻭ &= #65235;ﺪﺍﮐﺎﺭﻯ ﻟﺬﺕ ﺭﻮﺍﻥ ﺁﻧ&= #65198;ﺍ ﺩﺍﺭﺩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭼﻮ= ;ﻥ ﻣﺎ ﺍﻧﺴﺎﻥ ﻫﺴﺘﻴ&#= 1605; ﻮﺑﺎﻳﺪ ﺗﻤﺎﻡ &= #65251;ﻮﻫﺒﺘﻬﺎ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﻭ = ﺍﺧﺘﻴﺎﺭﺍﺕ ﺧﻮﺩﺭﺍ،ﺑﺮﺍA= 263; ﮐﺴﺐ ﺳﻌﺎﺩﺕ ﻧ&= #65184;ﺎﺕ ﻭ ﻟﺬﺕ ﻣﻌﻨﻮﻯ&= #1548;ﭼﻪ ﺭﺳﺪ ﺑﻠﺬﺕ ﻣﻴ&= #65256;ﻮﻯ،ﺑﮑﺎﺭ ﺑﺒﺮﻳﻢ. ﻭ ﺍﮔﺮ= ﺍﺭﺯﺷﻬﺎﻯ ﻣﻄﻠﻖ ﻭ ﺑﺎﻟﺎ&= #65175;ﺮ ﺭﺍ ﻫﺪﻑ ﺑﮕﻴﺮ&= #65267;ﻢ،ﺍﺯ ﺃﻧﺎﻧﻴّﺖ ﺧﻮ= 5193;ﺧﻮﺍﻫﻰ ﻭﺧﻮﺩ ﭘﺮﺳﺘﻰ &= #65165;ﻣﺮﻭﺯ ﻣﻘﺎﻡ ﺧﻮﺩ ﺩﻭ&= #65197; ﺷﺪه اﻳﻢ ﺍﻧﺎ= 5255;ﻴّﺖ ﻭﻣﻦ ﺑﻮﺩﻥ،ﺩ= 5197;ﺳﺖ ﻫﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﺖ،ﮐﻪ ﺍﺭﺯﺷﻬﺎﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺭﺍ ﺩﺭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺑﺨﻮﺍﻫﻴﻢ،ﻭA= 239;ﺘﻰ ﮐﻪ ﺑﺎ ﻓﺪﺍﮐﺎ&= #65197;ﻳﻬﺎﻯ ﺧﻮﻳﺶ،ﻣﻴﺘﻮA= 165;ﻥ ﺑﺪﺍﻥ ﺭﺳﻴﺪ. ﺩ= ﺭﻙ ﺍﺣﺴﺎس ﺍﺣﻮﺍ= 5245; ﺧﻮﻳﺸﺘﻦ ﺃﻧﺎ&#= 65255;ﻴّﺖ ﻧﻴﺴﺖ. ﻭﻟﻰ ﭘس = ﺍﺯ ﺩﺭﻙ ﺧﻮﻳﺸﺘﻦ &= #65165;ﺳﺖ،ﮐﻪ ﺧﻄﺮ ﺧﻮﺩﺧﻮﺍ&#= 65259;ﻰﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﻭﺑﮕ&= #65236;ﺘﻪ ﺳﻮﻟﻮﻭﻳﻮ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65195;ﺍﺕ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﺳ&= #65166;ﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﻟﺬ= ;ﺍ ﻧﺒﺎﻳﺪ ﺑﻮﺿﻊ &= #65191;ﻮﻳﺶ ﺍﺭﺯﺵ ﻣﻄﻠﻖ ﺩ&= #65165;ﺩ. ﺑﻘﻮﻝ ﻣﺴﻴﺢ ﺩ&= #65197; ﺍﻧﺠﻴﻞ ﻣﺘﻰ،= 5259;ﺮ ﺁﻧﭽﻪ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺪﻫد ، ﻓﺪﺍﻯ ﺧﻮﺩ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ،ﮐﻪ ﺑﻤﻘ= 5166;ﻡ ﺑﺮﺗﺮ ﺑﺮﺳﺪ. ﻟ= ﺬﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﻤﻴﺸﻪ ﺳﻌﻰ ﮐ&= #65198;ﺩه اﻧﺪ،ﮐﻪ ﻣﺎ ﺭ= 5165; ﺍﺯ ﺣُﺐّ ﺫﺍﺕ &#= 65261;ﺧﻮﻳﺸﺘﻦ ﭘﺮﺳﺘﻰ ﺩﻭﺭ ﮐ&= #65256;ﻨﺪ،ﭼﻮﻥ ﺍﻧﺎﻧﻴّﺖ ﻭ ﻧ&#= 65198;ﮔﺴﻴّﺖ ﻭ ﺗﻨﮓ ﻧﻈﺮﻯ ﻣ= ﻴﺒﺎﺷﺪ. ﻭ ﻟﺬﺍ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎن ﻤﺤﺘﺎﺝ ﺗﺮﻙ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺫﺍﺕ ﻫﺴﺘﻨʋ= 94;. ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﻭ = ﺍﻣﮑﺎﻧﺎﺕ ﺑﺸﺮﻯ ﻭ ﻗﺒﻞ ﺑ= ﺸﺮﻯ ﺧﻮﺩ،ﺩﺭ ﻳﻚ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﺗﺎﺩﺭﺟﻪ &#= 65251;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ. ﻭ= ; ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65165;ﺳﺖ،ﺗﺎ ﺑﻤﺎﻫﻴّﺖ ﺍﻟ= 5260;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﺍﻣﺮ&= #65261;ﺯ ﻣﻴﺘﻮﺍن ﺮﺳﻴ= 5194;، بخصوﺹ ﻭﻗﺘﻰ ʌ= 03;ﺎﻟﻚ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺪﺭ&#= 65241; ﻗﺒﻮﻟﻰ ﻭ ﺭﺿﺎ&= #65267;ﺖ ﺧﻮﺩﺭﺍ،ﺩﺭ ﻫ= 5198; ﻣﺮﺣﻠﻪ ﺳﻠﻮﮐ&#= 65264; ﺑﺴﺎﻟﻚ ﺩﺭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ؤﻳﺎ ﻣﻴﺪﻫﺪ. ﮐﻪ ﻫﻔ= ﺖ ﻣﺪﺭﻙ ﺷﻬﻮﺩﻯ &= #65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﺍﺳﺖ. ﻭ ﺑﻰ ﻧﻬﺎ= ;ﻳﺖ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﻟﻬﺎﻣﻰ ﭘس &= #65165;ﺯﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ. ﮐﻪ ﮐﺎﻣ= ﻞ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺫﺍﺕ ﺭﻭح اﻟﻘ= 5194;س رﺍ ﺩﺍﺭﺩ. ﻭﺧﻮ&= #65193; ﻧﻴﺰ ﺗﺠﺴّﺪ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺷﺪﻩ. ﭼ&= #65262;ﻥ ﺭﻭﺣﻰ ﻣﻘﺪّس = 5193;ﺍﺭﺩ،ﻭﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ . ﺑﻘﻮﻝ ﺍﻧ= ;ﺠﻴﻞ،ﺍﻧﺴﺎﻥ ﭼﻪ ﺳﻮﺩﻯ ﺩﺍﺭ&= #65193;،ﺍﮔﺮ ﻣﺎﻟﻚ ﻫمه عاʌ= 47;ﻢ ﺑﻮﺩه ﺒﺎﺷﺪ،A= 261;ﻟﻰ ﺧﻮﺩﺭﺍ ﺍﺯﺩﺳ&#= 65174; ﺩﺍﺩﻩ ﺑﺎﺷﺪ. ﭘ= س ﺣُﺐّ ﻧﻔس ﻭ ﺫ= 5165;ﺕ ﺩﺭ ﺳﻠﻮﻙ،ﺗﺮ= 5241; ﺁﻥ ﻭ ﺭﺳﺎﻧﺪﻧ&= #65206; ﺑﻤﻘﺎﻡ ﺑﺎﻟﺎ&#= 65175;ﺮﺍﺳﺖ. ﻟﺬﺍ ﺍﻭﻟﻮﻳّ= 5174; ﻭ ﺣﻖ ﺗﻘﺪﻡ ﺫﺍ= ﺕ ﻭ ﺗﻘﺪۀس ﺭﻭﺍ= 5253; ﺳﺮﭼﺸﻤﻪ ﺍﺭﺯ&#= 65207;ﻬﺎ ﺍﺳﺖ. ﮐﻪ ﺧﺪﻣﺖ= ﺑﺬﺍﺕ، ﻫﻤﺎﻥ ﺗﺮﻙ ﺫﺍ&= #65173; ﮐﻨﻮﻧﻰ ﺍﺳﺖ. ﻭ= ﻣﺸﺮﻭﻋﻴّﺖ ﺧﻮﻳﺸﺘﻦ ﺩﻭﺳ&#= 65174; ﺩﺍﺷﺘﻦ، ﻟﺰﻭ= 5249; ﺗﺄﻣﻴﻦ ﺗﮑﺎﻣ&#= 65246; ﺁﻥ ﺍﺳﺖ. ﻭ ﺗﻌﺎ= ;ﻟﻰ ﻋﻤﻮﺩﻯ ﻭﻧﻪ ﺗ&= #65262;ﺭﻡ ﺁﻥ ﻭ ﺗﮑﺎﻣﻠﻰ = ﺍﻓﻘﻰ. ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﻧﻴﺰ ﺗﺮﻙ ﺫﺍﺕ = ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ،ﻭﻟﻰ ﺍ= 5267;ﻦ ﺫﺍﺕ ﺍﻧﺴﺎﻥ، &#= 65165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺣﺎﻝ ﺳﻘﻮﻁ ﻭ ﺿﻌﻒ ﺍ= ﺳﺖ. ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ = ﺩﺭ ﺗﻮﻟﺪ ﻣﺴﺦ ﺁﻣ&= #65268;ﺰ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ ﺑﭽﺸﻢ ﺩﻳﺪﻩ ﻣ&= #65268;ﺸﻮﺩ. ﺷﺎﻳﺪ ﺍﻭﻟﻴﻦ &= #65255;ﻤﻮﻧﻪ ﻋﺸﻖ ﺩﺭ ﺍﻧﺴﺎ&= #65253;،ﺣُﺐّ ﺫﺍﺕ ﻭﺧﻮﻳﺸﺘ&#= 65254; ﺷﻨﺎﺳﻰ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺍﺭﺯﺵ ﺗﮑﺎﻣﻞ &= #65153;ﻥ،ﺧﻴﻠﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺘ&= #65262;ﺟّﻪ ﺧﻮﺩﻣﻴﮑﻨﺪ. ﺫ&= #65165;ﺕ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﻧﺴﺎﻥ،ﭼﻮﻥ = 5247;ﺎﻙ ﻭ ﺻﻨﺪﻭﻕ ﺑﺴت&#= 1607; ای اﺳﺖ،که ﺒﺎ= ;ﻳﺪ ﺑﺎﺯ ﺷﻮﺩ،ﻭﻟ= 5262; ﺸﮑﺴﺘﻪ ﺷﻮﺩ. ﺗ= ﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻤﻮﺩﻯ ﺩﺳﺖ ﺑ&= #65194;ﻫﺪ. ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64400;ﻪ ﺩﺭ ﻏﺎﺭﺕ ﺩﻳﮕ&= #65198;ﺍﻥ ﻭﻃﺒﻴﻌﺖ،ﻧﻘA= 194; ﮐﻤّﻰ ﻣﻴﻴﺎﺑ= 5256;ﺪ، ﻋﻤﻠﺎ ﻧﻘﺪﻯ ﮐ&= #65268;ﻔﻰ ﺩﺭ ﺳﻘﻮﻁ ﻭ ﻗﻬ= ﻘﺮﺍ ﺩﺍﺭﻧﺪ. ﻭﺍﻟّ&#= 65166; ﺍﮐﺘﻔﺎ ﺑﺬﺍﺕ &= #65261; ﻗﻨﺎﻋﺖ، ﻧﻴﺎ= 5199;ﻯ ﺑﻐﺎﺭﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻭ ﻃﺒﻴﻌﺖ ﻧﺪﺍ&= #65197;ﺩ. ﻭ ﺣﻔﻆ ﺫﺍﺕ ﺧﻮ= ﻳﺸﺘﻦ، ﺗﻨﻬﺎ ﺩﺭ ﺭﺍﻩ = ﺗﮑﺎﻣﻞ ﻭ ﺗﻐﻴﻴﺮ ﻭ ﺗﻌ= ﺎﻟﻰ ﺁﻥ ﺩﺭﺳﺖ ﺍﺳﺖ.= ﺳﺎﻟﻚ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65193;ﺍﺭﺩ،ﻭﺑﻘﺼʋ= 94; ﺗﮑﻤﻴﻞ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ. ﻭﻟﻰ ﺑﻌﺪ= ﺍ ﺧﺪﻣﺘﮕﺬﺍﺭ ﺩ&#= 65267;ﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ، ﻭ ﺑ&#= 65194;ﺍﻥ ﺍﻓﺘﺨﺎﺭ ﻣﻴﮑ&#= 65256;ﺪ. ﻭﻫﻤﻴﺸﻪ ﺑﺎﻳ&#= 65194; ﮔﻔﺘﺎﺭ ﻭﺭﻓﺘ&#= 65166;ﺭ ﻧﻴﮑﻮﺗﺮ ﺍﺯ ﺁ&= #65255;ﭽﻪ ﺍﺯ ﺁﻥ ﻣﻴﻔﻬﻤ&= #65268;ﻢ ﺍﺑﺮﺍﺯ ﮐﻨﻴﻢ. = ﻭ ﺍﮔﺮ ﻧﻤﻴﺪﺍﻧ&#= 65268;ﻢ ﺑﻴﺎﻣﻮﺯﻳﻢ،A= 261; ﺗﻤﺮﻳﻦ ﮐﻨﻴﻢ. = ﮐﻪ ﻣﻠﮑﻪ ﻭ ﺳﺎﻳﺒ&= #65198;ﻧﻴﺘﻴﻚ ﺟﺴﻢ ﻭ ﻭﺫﻫﻦ ﻭ= ﺭﻭﺍﻥ ﻭ ﺣﺘﻰ ﺭﻭﺡ ﺍﻟ= ﻬﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #64404;ﺮﺩﺩ. ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65195;ﺍﺕ ﺧﻮﺩ،ﻟﺰﻭﻡ ﻧ= 5166;ﺳﻮﺗﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺳ= ﺘﻤﮑﺎﺭﻯ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳ&#= 65174;. ﺣﺘﻰ ﺍﮔﺮ ﻗﺼﺪ = ﺁﻥ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ. = ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ&#= 1548;ﺟﺪﺍ ﮐﺮﺩﻥ ﺫﺍﺕ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺩ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﺍ&= #65199; ﺩﻳﮕﺮﺍﻥ ﺑﺴﻴ&#= 65166;ﺭ ﺳﺨﺖ ﻭ ﺩﺭﺩﻧﺎ&= #65241; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻴ= ﮑﻮﺋﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻌ&#= 65252;ﺖ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺪﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﮔﻮﺋﻰ ﻣﺎ= ﻭﺍﺳﻄﻪ ﺩﻫﺶ ﺍﻟﻬﻰ،ﺑ= 5198;ﺍﻯ ﺍﻧﺴﺎﻧﻬﺎ ﻭﻣ&#= 65262;ﺟﻮﺩﺍﺕ ﺷﺪه اﻳﻢ. ﻟﺬﺍ &= #65165;ﻳﻨﺎﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ = ﻣﻴﮕﻮﻳﻨﺪ ﻣﻦ ﺩﺍﺭﺍﻯ ﺩﻭ = ﺟﻨﺒﻪ ﻭ ﺷﺨﺼﻴّﺖ ﻫﺴ&#= 65176;ﻢ. ﮐﻪ ﺍﮔﺮ ﻳﮑﻰ ﻣ= ﻰ ﺧﻨﺪﺩ،ﺩﻳﮕﺮA= 263; ﮔﺮﻳﻪ ﻣﻴﮑﻨﺪ. = ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣﺒﺮ،ﻫﺮ = 5191;ﻨﺪه اﻯ ﮔﺮیه اﻯ ﺑA= 194;ﻧﺒﺎﻝ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺧ= ﻨﺪﻫﺎﻯ ﺍﺯ ﻣﺤﻤﻞ ﺳﺮﻣ&= #65204;ﺘﻰ ﻭ ﻟﺬﺕ ﻟﻐﺰﺵ ﺍ= ﺯ ﺳﺮﺍﺷﻴبی ﺒﺎA= 207;ﺪ، ﻧﺘﻴﺠﻪ ﺁﻥ ﺳﻘ&= #65262;ﻁ ﻣﻘﺎم اﺳﺖ. ﻭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﭼﻮﻥ ﺳﺘ&= #65262;ﻥ ﺟﻴﻮﻩ ﺣﺮﺍﺭﺕ &= #65203;ﻨﺞ،ﮐﻪ ﺑﺰﺣﻤﺖ ﻭ ﺍﻧﺮ&= #64394;ﻯ ﺑﺎﻟﺎ ﺭﻓﺘﻪ ﺑ&= #65262;ﺩ،ﺳﻘﻮﻁ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻧ= ﻴﺎﺯ ﺑﺘﻠﺎﺵ ﻣﺠﺪﺩ &= #65169;ﻌﺪﻯ،ﺑﺮﺍﻯ ﺻﻌﻮﺩ ﻫﺴﺖ. ﻳﻌ= ﻨﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﺣﺘ&= #65252;ﺎﻟﻰ،ﺗﺰﮐﻴʌ= 58; ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﺴﻴ&= #65166;ﺭ ﺳﺨﺖ ﻭﻃﻮﻟﺎﻧ&#= 65264;،ﻭ ﻳﺎ ﺑﻠﺎﻳﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﻭﻏﻢ ﻭﻧﮕﺮﺍﻧ&#= 65264; ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧ&#= 65194;،ﮐﻪ ﺷﺎﻳﺪ ﻧﺘﻮﺍﻧ&#= 65256;ﺪ ﺧﻮﺩﺭﺍ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺑﺨﻠ&= #65238; ﺑﺎﺯﮔﺸﺘﻨﺪ،A= 199;ﻣﺎﻧﻰ ﺧﻮﺭﺳﻨﺪﻯ ﻫﺴ&#= 65176;ﻨﺪ،ﻭﻟﻰ ﺑﺎﺯ ﻏﻢ ﺳﺎﻟﮑ&= #65166;ﻥ ﺧﻮﺩ ﻭﺩﻳﮕﺮﺍ&#= 65253; ﺑﺮ ﺷﺎﺩﻯ ﺭﻭﺍ&= #65253; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65231;ﻠﺒﻪ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺗ&= #65256;ﻬﺎ ﺩﻭﺭﻩ ﺯﻧﺪﮔﻰ &= #65197;ﺍ ﺑﺎ ﺳﭙﺎس ﻣﻴﮕ&#= 65196;ﺭﺍﻧﺪ،ﻭﺍﺯ ﺷﺎﺩﻯ ﺍﺳﺘﻔﺎ&#= 65193;ه اﻯ ﻧﻤﻰ ﺑﺮﺩ. ﻭ= ﻫﺮﭼﻪ ﮐﻪ ﺑﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 1548;ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;، ﺗﺎ ﺍﺳﺘﻌﺪﺍﺩ &= #65259;ﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﮑﺎ&= #65197;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻴﻨﺪﺍﺯ&= #65267;ﻢ. ﻇﺎﻫﺮﺍ ﺍﺯ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﺎ ﮐ&= #65250; ﺷﺪﻩ،ﻭﻟﻰ ﺳﺎ= 5199;ﻧﺪﻩ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺭﺍ ﺑﻴﺸﺘﺮ ﮐﺮ&= #65193;ﻩ ﺍﺳﺖ. ﺯﻳﺮﺍ ﮐﺮ= ﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺍﻣﺮﻭﺯ، ﮐﺮﺍ= 5251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺍﺳت ﻮ ﺑ&= #65204;ﻴﺎﺭﻯﺗﻮﺍﻧA= 260;ﺎی-گوﻧﺎﮔﻮﻥ&= #65169;ﺮﺍیﺘﮑﺎﻣﻞʋ= 69;ﻴﺸﺘﺮ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺍﺳﺘﺎﻥ ﺷﻨﺎﺧﺖ ﺫﺍﺕ ﺭ&= #65261;ﺣﻰ،ﻭ ﮐﺎﺭﺑﺮﺩ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺁﻥ،ﻭ ﺷﺮﻁ ﺍﻭ&#= 65245; ﺗﻘﺮّﺏ ﺑﺨﺪﺍ &#= 65261;ﺧﺪﻣﺖ ﺑﻐﻴﺮ ﺧﻮﺩ،ﺩ= 5165;ﺳﺘﺎﻥ ﺣﺪﻳث ﻧﻔس ﺍﺳ= 5174;. ﮐﻪ ﻫﺮﭼﻪ ﺍﻧﺴ&= #65166;ﻥ ﮐﻢ ﻋﻘﻞ ﺗﺮ ﻭ ﺑ= ;ﻴﻤﺎﺭ ﺗﺮﺩﺭ ﺭﻭﺍﻥ ﺑ&= #65166;ﺷﺪ،ﺣﺪﻳث ﻧﻔس ﺑﻴﺸﺘﺮ ﺩ&#= 65165;ﺭﺩ. ﮔﻮﺋﻰ ﺑﻴﻤﺎﺭ &= #65169;ﺎ ﺧﻮﺩﺵ ﺣﺮﻑ ﻣﻴ&= #65200;ﻧﺪ. ﻭ ﻫﻤﻴﺸﻪ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺭﺍ = ﭘﻴﺶ ﻣﻰ ﮐﺸﺪ،ﻭ ﺻﺤ&#= 65256;ﻪ ﺣﺪﻳث ﻧﻔس ﻏﻢ &#= 65165;ﻧﮕﻴﺰ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﮐ= ﻪ ﻧﻤﻮﻧﻪ ﺳﻘﻮﻁ &= #65169;ﺎ ﺷﺘﺎﺏ ﻣﻘﺎﻡ ﺭ&= #65261;ﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65261; ﻋﺎﻣﻞ ﭼﻮﻥ ﻧﻔ&= #1587; ﺍﻭ،ﻣﮑﺎﻟﻤﻪ = 5169;ﺎ ﺧﻮﻳﺸﺘﻦ ﺗﻨﻬ&#= 65166; ﺑﺼﻮﺭﺕ ﻧﻘﺪ ﻭ&= #65251;ﺮﺍﻗﺒﻪ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ. = ﻭ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺍ&= #65267;ﻨﮑﻪ،ﮔﺮﭼﻪ ﻓﮑﺮ ﻣﻴﮑﻨﻰ ﺳ&= #65170;ﻘﺖ ﮔﺮﻓته اﻯ،ﻭ᥼= 7;ﻰ ﻫﻨﻮﺯ ﺍﺯ ﺑﺴﻴ&= #65166;ﺭﻯ ﻋﻘﺐ ﻣﺎﻧﺪه ا= 5263; ﭼﻪ ﺭﺳﺪ ﺑﺂﻳﻨ&= #65194;ﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻴ&= #65166;ﻣﺪﻩ ﻏﻴﺒﻰ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻭ ﺍﻟﻬی .= وﺍﮔﺮ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﻫ&= #65252;ﺎﻥ ﺟﻨﺒﻪ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻫ&= #65204;ﺖ. ﺯﻳﺮﺍ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261;ﺗﻮﻓﻴﻘﺎﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻫﻤﻪ ﺩﺭ ﮊﻧﺘﻴ&= #65204;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭ ﻧ= ;ﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻳﺎ ﺫﻫﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺎﺩﻯ ﻭﺑﺪﻥﺃﺗﻤﻰ ﺁ&#= 65255;ﮕﺎﻩ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻳﮑﻰ ﺍﺯ ﺗﺠﻠّ&#= 65268;ﺎﺕ ﺍﻟﻬﻰ ﺩﺭﺁﻥ ﺟ&= #65166;ﻯ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﭘ= س ﺑﺎﻳﺪ ﺑﺎ ﭘﺎﮐ&= #65204;ﺎﺯی ﺮﻭﺡ ﺟﺎﻳﮕﺎﻩ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ. = ﺑﻘﻮﻝ ﻣﻮﺳﺎﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﮔ&= #65236;ﺖ،ﺧﺎﻧﻪ ﺍﻟﻬی ﻤﺮﺍ ﺟﺎ&#= 65197;ﻭﺏ ﮐﻦ ﺗﺎ ﻣﻦ ﺑﻴﺎ= ﻳﻢ. ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺨﻮﺍﻫﺪ ﺑﻴ&#= 65166;ﻳﺪﻭﺩﺭ ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗ&#= 65198;. ﻭﺍﻟّﺎ ﺩﻝ ﻫﺮ &= #65187;ﺸﺮه ای ﻭ ﮊﻧﺘﻴﻚ <span style=3D'mso-spacerun:yes'> </span>ﺭﻭﺣﻰ= 5165;ﻭ، ﻳﻚﻣﻘﺎﻡ ﺗﺠﻠ&#= 1617;ﻰﺍﻟﻬﻰ ﻣﻨﺎﺳﺐﺧﻮﺩﺭ= 5165;ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻔﻬﻮﻡ ﻇﺎﻫﺮﻯ ﻋﺸﻖ،= 5165;ﺯ ﻭﺟﻮﺩ ﺭﺍﺑﻄﻪ &= #65169;ﺎ ﺩﻳﮕﺮﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﭼﻪ ﺩﺭ ﻋﺸﻖ ﺟﻨ= ﺴﻰ ﻳﺎ ﻋﺸﻖ ﺍﻟﻬﻰ.= ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺧ&#= 65262;اﻫﺎﻧﻪ ﻫﻤﻴﺸﻪ ﺗﻨﻬﺎ &= #65165;ﺳﺖ. ﻭﺭﺍﺑﻄﻪ ﺍﻭ ﺑ&= #65166; ﻏﻴﺮ ﺍﻭ،ﺳﺮﺍ= 5203;ﺮ ﻭﻫﻤﻰ ﺍﺳﺖ، ﻭ&#= 65203;ﺎﺧﺘﻪ ﺫﻫﻦ ﺑﻴﻤﺎﺭ ﻣ&= #65166;ﻧﻨﺪ ﺍﻭ ﺍﺳﺖ. ﭘس ﺳﻌ= ﺎﺩﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﮑﺎﻣﻠﻰ ﺩʋ= 97;ﺗﻮﺳﻌﻪ ﺍﻓﻘﻰ ﺭﺍﺑﻄﻪ &= #65259;ﺎ ﺑﺎ ﻣﻮﺟﻮﺩﺍﺕ&#= 1548;ﻭ ﺍﻟﺒﺘﻪ ﭘس ﺍﺯ &= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﺗﻮ= 5203;ﻌﻪ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳ&= #65174;. ﻭ ﻏﻨﺎﻯ ﺗﮑﺎﻣ&= #65248;ﻰ ﻫﻤﻴﻦ ﻧﻮﻉ ﺭﺍ&= #65169;ﻄﻪ ﻫﺎ ﺍﺳﺖ. ﺑﺎ ﺩﻳ= ;ﮕﺮﺍﻥ ﻧﻴﺰ ﻣﻨﻈﻮﺭ ﻗ&= #65260;ﻘﺮﺍﺋﻴﺎﻥ ﻧﻴﺴﺖ. ﻟﺬﺍ ﺍﻧ= ﺴﺎﻥ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﺠ= ﻬﻨّﻢ ﺣﻘﺎﺭﺕ ﻣﻴﺒﺮ&#= 65255;ﺪ. ﺑﻠﮑﻪ ﮐﺴﺎﻧﻰ &= #64400;ﻪ ﻋﻤﻠﺎ ﺩﺭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65187;ﺎﻝ ﺗﮑﺎﻣﻞ ﭼﻮﻥ ﺳ&= #65166;ﻟﮑﺎﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺍ= ;ﺳﺘﻌﺪﺍﺩ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﮐ= ﻤک ﺒﺪﻳﮕﺮﺍﻥ،ﮐA= 252;ﻚ ﺑﺘﻮﻓﻴﻖ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺍﺭﺗﺒﺎﻁ ﮐﻪ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎﺩﻳﮕﺮﺍﻥ، = 5207;ﺒﻴﻪ ﻏﺎﺭﺕ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺁﻧﻬﺎ ﺍﺳﺖ،ﻭ &#= 65267;ﺎ ﺭﻳﺎﺳﺖ ﮐﺮﺩﻥ &= #65261; ﺗﺤﮑّﻢ. ﻭ ﻫﺮ ﺑ= ﻬﺮه-اﻯﮐﻪﻣﻌA= 252;ﻮﻟﺎﺟﺰﻗﻬﻘﺮ= ;ﺍﺳﺎﺯﻯﮊﻧﺘﻴ&#= 65242;ﺭﻭﺣﻰﻧﻴﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﺎﻥ ﮐﻠﻮﻳﭻ ﻣﻴﮕﻮ&#= 65267;ﺪ،ﺣُﺐّ ﺫﺍﺕ ﻭﺧﻮﻳﺸﺘ&#= 65254; ﺭﺍ ﻣﻘﺪﻡ ﺩﺍﻧ&= #65204;ﺘﻦ ﺩﺭ ﺍﺧﻠﺎﻕ ﺻﻮ&= #65235;ﻴﺎﻥ،ﭼﻨﺎﻥ ﻧﻴﺴﺖ ﮐﻪ ﺧﻮﺩ&= #65197;ﺍ ﺑﭽﻴﺰﻯ ﻭﮐﺴﻰ &= #65169;ﺮﺳﺎﻧﻨﺪ. ﻭﻟﻰ ﻋﺸﻖ ﺑﺮﺍ&= #65263; ﺣﺮﻑ ﺁﻏﺎﺯ ﻭ ﭘ= ﺎﻳﺎﻥ ﺑﺮﺍی ﺁﻧﻬﺎﻣ= 5268;ﺒﺎﺷﺪ. ﺗﺮﻙ ﺻﻔﺎﺕ ﻭ ﮐ= ﺮﺍﻣﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻭﻧﻮ&#= 65225; ﺑﺸﺮﻯ،ﺑﻘﺼﺪ = 5197;ﺳﻴﺪﻥ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻣ= 5268;ﺨﻮﺍﻫﺪ ﺑﻬﻤﺎﻥ ﺟﺎ ﺑﺮ&= #65261;ﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻪ ﺁﻥ ﺁﻣﺪA= 257; ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻣﻘﺎﻡ = ﺍﺯ ﻧﺰﺩ ﺭﺏّ ﻣﺮﺑ&#= 1617;ﻰ ﺍﻭﻟﻴّﻪ ﺧﻮﺩ &#= 65153;ﻣﺪﻩ،ﺣﺎﻟﺎ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻨ&#= 65200;ﺩ ﺭﺏّ ﺑﺎﻟﺎﺗﺮ &#= 65169;ﺮﻭﺩ. ﻭﺍﺯ ﺭﺏّ ﺍﻟﻨ&#= 65262;ﻉ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﺑﺮﺏّ ﺍﻟﻨﻮع ﺒﺸﺮﻯ &#= 65191;ﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ ﺑﺎﺯ= ﮔﺸﺖ ﺑﻨﺰﺩ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺩﺭ ﻣﻄﻠﻖ ﺃﺑﺪ&= #65267;ّﺖ،ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮی ﻔﻌﻠﺎ ﻣ&#= 65268;ﺴّﺮﻧﻴﺴﺖ. که ﻔﺮﺿﺎ ﺩﺭ ﺍ&#= 65169;ﺪﻳّﺖ ﻣﻄﻠﻖ ﺭﺍﻯ ﻳﻚ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰﺩﺳﺖ ﻣﻴ&#= 65194;ﻫﺪ، ﻭﭼﻮﻥ ﺑﻨﻮﺭ ﺍ&= #65247;ﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻣﻴﺮﺳﺪ. ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﺑﺪﻭﻥ ﺳﻤﺖ ﮔﻴ&= #65198;ﻯ ﺑﺒﺎﻟﺎ،ﻭ ﺍﻓ= 5240;ﻬﺎﻯ ﻭﺳﻴﻊ ﻣﺘﻌﺎﻟ&#= 65264; ﺑﺎﻳﺪ ﭘﻴﺶ ﺑﺮ&= #65261;ﺩ ﻋﺸﻖ ﺣﻘﻴﻘﻰ ﺳ&= #65198;ﻧﻮﺷﺖ ﺳﺎﺯ ﻭﺟﻬﺖ ﺩﺍ&= #65197; ﻭ ﺑﺎ ﺍﻣﻴﺪﻭﺍ&= #65197;ﻯ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﻋ&= #65208;ﻖ ﺑﻮﺿﻊ ﮐﻨﻮﻧﻰ &= #65251;ﻘﺎﻡ ﻧﻮعی ﻮﺗﮑﺎﻣA= 246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ، ﻋﻤﻠﺎ ﺩﺭ ﻃﻠﺴ&= #65250; ﻧﻮﻋﻰ ﻣﺤﺒﻮس &#= 65208;ﺪن اﺳﺖ. ﻭﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﺰﻧﺪﺍﻥﺗﺎﺭ= 5267;ﮑﺘﺮﻯﻣﺤﺒﻮس= ;ﻣﻴﮕﺮﺩﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮔﺮ= ﭼﻪ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65219;ﻠﺴﻢ ﻭﺯﻧﺪﺍﻥ ﻧﻮع &#= 65236;ﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65197;ﺍ ﻃﻠﺎﺋﻰ ﻭ ﺍﻟﻬ&= #65264; ﻣﻴﺪﺍﻧﺪ، ﮐﻪ &#= 65169;ﺎﺯ ﺍﻣﻴﺪ ﺑﺨﺮﻭﺝ &= #65165;ﺯ ﺁﻥ،ﺑﺮﺍی ﺮﻓA= 176;ﻦ ﺑﻤﺤﻴﻂ ﺑﺎﺯﺗ&#= 65198;ﻯ،که ﺁﻧﻬﻢ ﺑﺎﺯ ﻃﻠ&= #65204;ﻢ ﻭﺯﻧﺪﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ، ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺣ&= #1615;ﺐّ ﺫﺍﺕ ﻭﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﺑﺪﻭﻥ ﻋﺸﻖ ﻭﺧ&= #65262;ﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263;،ﭼﻮﻥ ﺩﺍﻳﺮﻩ ﻭﻣﺤﻴ&#= 65218; ﺑﺴﺘﻪ ﺍﻯ ﺍﺳﺖ = ، که نه ﺠﻬﺖ ﻣﻌ= 17;ینی ﻧﻪ ﺭﺍﻩ ﺧﺮﻭﺝ = ﺩﺍﺭﺩ، ﻭ ﺷﺎﻧس ﻏﻨﻰ ﻭ = ﺍﺑﺪﺍﻉ ﻧﺪﺍﺭﺩ. ﺑﻠﮑﻪ = ﺳﺮﺍﺳﺮ ﺧﻮﺩ ﺑﺎﺧﺘﮕﻰ&#= 1548;ﻭﺩﻭﭼﺎﺭ ﺣﺘﻤﻴّﺖ ﻭ ﺗﮑ&#= 65198;ﺍﺭ ﺃﺑﺪﻯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺍﻳ= ﻦ ﺻﻔﺖ ﺩﺭ ﺍﻧﺴﺎ&= #65253; ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻏ= ﻴﺮ ﺍﻟﻬﻰ ﻫﺮﮐس ،= 5165;ﻭﺭﺍ ﺑﮑﺴﻰ ﻳﺎ ﺟﺎﺋ&= #65264; ﺑﻬﺘﺮ ﻧﻤﻴﺮﺳ&#= 65166;ﻧﺪ. ﻧﻪ ﻓﻘﻂ ﺧﻮﺭﺳ&= #65256;ﺪﻯ ﻣﻀﺮ ﺯﻧﺪﮔﻰ ﻧ&= #65166;ﺳﻮﺗﻰ ﻭ ﺑﺸﺮﻯ ﺍﻣﺮﻭ&= #65199; ﺍﺳﺖ، ﺑﻠﮑﻪ ﻗ&#= 65166;ﺗﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺩﺭ ﺍﻳﻦ ﺧﻮﺩ ﺑ= ﺎﺧﺘﮕﻰ ﮔﻮﺋﻰ ﺍﺯ ﻗﻠّ&#= 65258; ﮐﻮﻫﻰ ﺑﺪﺭّه = 575;ﻯ ﻣﻰ ﻟﻐﺰﺩ. ﻭ ﺳﺨ= ;ﺖ ﺍﺣﺴﺎس ﻟﺬﺕ ﻭ &= #65207;ﺎﺩﻯ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﭘ= س ﺍﺯ ﺍﻳﻦ ﺷﺎﺩﻯ = ﻫﺎ ﻏﻢ ﺩﻭﺑﺎﺭﻩ ﻭ = ﺻﺪ ﺑﺎﺭﻩ ﺑﺮﺍﻯ ﺑ&= #65166;ﻟﺎﻯ ﻗلّه ﺮﻓﺘﻦ ﺑA= 194;ﻧﺒﺎﻝ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺩ= ﺭ ﺗﻪ ﺩﺭﻩ ﺟﺰ ﻣﻮ= ﺟﻮﺩﺍﺕ ﺩﺭﻧﺪﻩ ﻭﻭﺣﺸ&#= 65264; ﺣﻴﻮﺍﻧﻰ ﻭﺟﻮ&#= 65193; ﻧﺪﺍﺭﺩ. ﻭ ﺑﺮﺍ= ﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺯ = ﺁﻧﻬﺎ،ﺑﺎﻳﺪ ﺑﺎﺯ ﺍﺯ ﮐﻮﻩ ﺑ= ﺎﻟﺎ ﺑﺮﻭﺩ. ﺑﺨﺼﻮﺹ = ﺍﮔﺮ ﮐﻪ ﺭﺍﻩ ﺍﻭ ﻟﻐ= ﺰﻧﺪﻩ ﺑﺎﺷﺪ،ﻭﺟﺎﻯ = 4344;ﺎﺋﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﺩ&= #65197;ﺟﺴﺘﺠﻮﻯ ﻏﻴﺮ ﺧﻮﺩ،ﮐﻪ &#= 65261;ﺳﻴﻠﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺍﻭ ﻣﻴﺒﺎﺷﺪ، &#= 64380;ﻮﻥ ﭘﻴﺮ ﮐﺎﻣﻞ ﺩﺭ = ﺳﺎﻟﻚ ﻭ ﺑﺎ ﻣﻌﻠﻢ ﺩﺭ= ﮐﻮﺩﮐﻰ،ﻭ ﻫﻤﺴﺮ ﺩﺭ ﺑﺰﺭ&= #64404;ﺴﺎﻟﻰ،ﺑﺎ ﻋﺪﻡ ﺷﻨﺎﺧﺖ ﺭ&= #65261;ﺍﺑﻂ ﻭﻭﻇﺎﻳﻒ ﺗﻮﺟ&#= 65268;ﻪ ﻣﻴﺸﻮﺩ. ﻭﻣﻌﻨ&= #65264; ﺗﻔﺎﻭﺕ ﺭﺍ ﮐﻢ = ﻣﻴﮑﻨﺪ ﻭﺍﮔﺮ ﺧﻮﺩﺭﺍ &= #65169;ﺮﺗﺮ ﻧﺪﺍﻧﺪ ﮐﻤﺘﺮ &= #65255;ﻤﻰ ﺩﺍﻧﺪ. ﺁﻧﮕﺎﻩ = ﻫﺮﮔﺰ ﺗﮑﺎﻣﻞ ﺩﺳﺖ ﻧ&= #65252;ﻴﺪﻫﺪ. ﺟﺎﻣﻌﻪ ﺭﺍ ﻧﻴ&= #65200; ﻧﺒﺎﻳﺪ ﮐﻤﺘﺮ &= #65165;ﺯ ﺧﻮﺩ ﺩﺍﻧﺴﺖ،= 4400;ﻪ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ = ﻣﺎ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺭ&#= 65193;. ﻭ ﻓﺎﻳﺪﻩ ﺍﻳﻦ = ﮐثرﺕ،ﺭﺳﻴﺪ᥽= 3; ﺑﻌﻤﻖ ﻭ ﻣﻔﻬﻮ&= #65249; ﻭﺣﺪﺕ ﺑﺎ ﺁﻧﻬ&= #65166; ﻳﺎﻓﺘﻦ ﺍﺳﺖ. ﮐ= ﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﻚ ﻧﻴﺰ A= 169;ﺎ ﭘﻴﺮ ﺍﻟﻬﻰ،ﻭ &#= 65187;ﺘﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ،ﺗﺮﻗﻰ ﺩ= 5197; ﻭﺣﺪت ﻮﺟﻮﺩ ﻣ&#= 65268;ﻨﻤﺎﻳﺪ. ﺁﻧﮕﺎه ﻤﻮﻓﻖ &#= 65169;ﺸﻬﻮﺩ ﺑﺮﺗﺮ ﻣﻴﮕﺮﺩ&#= 65193;،ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻴﺒﻴﻨﺪ . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﺮ ﭼﻴﺰﻯ ﻭﮐﺴﻰ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻧﺎﺷﻨ&#= 65166;ﺧﺘﻪ ﻣﺎ ﺍﺳﺖ. ﺑﺨﺼﻮ= ﺹ ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻭ&= #65187;ﻰ ﻭﺗﮑﺎﻣﻠﻰ،ﻭ = 5227;ﺎﺩﺍﺕ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﺁﻧﻬﺎ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺳﺎﻟﻚ ﺑﭙﻴﺮ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺳﻴﺪ= ;، ﻭﭼﻴﺰی اﺯ ﺍﻭ &#= 65255;می ﺪﺍﻧﺪ. ﻣﮕﺮ ﻫﻤ= ﺎﻥ ﺷﺮﺍﻳﻂ ﺍﻟﻬﻰ&#= 1548;ﺻﺤﻨﻪ ﺭؤﻳﺎﺋﻰ ﻣﻌﺮ= 5235;ﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺴ&= #65166;ﻟﻚ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ. ﺧﻮﺩ ﺩﻭﺳﺖ ﺩﺍ&= #65207;ﺘﻦ ﻃﺒﻴﻌﺖ ﻭﻧﺰﺩ &= #65259;ﺮﻧﻮﻋﻰ ﺩﺭ ﺗﻤﺎﻡ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺣﺘﻰ ﻭﺣﺸﻰ ﻣﻄ&= #65198;ﺡ ﻫﺴﺖ. ﻭﻟﻰ ﺑﺮﺍ= ﻯ ﺯﻧﺪﮔﻰ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ،ﻭ ﺑﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺩﻳﮕﺮ،ﺷﻨﺎﺧA= 174; ﺁﻧﻬﺎ ﺿﺮﻭﺭﺕ &= #65193;ﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺷﻨ= ﺎﺧﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺑ&= #65166;ﺷﺪ. ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺪ&= #65165;ﺋﻰ،ﺍﺣﺴﺎس ﺍﻣﺘﺰﺍﺝ ﻭﺟﺪ&#= 65165;ﻧﻰ،ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩﺑﺎ ﻫﻤﻪ &= #65251;ﺨﻠﻮﻗﺎت اﺴﺖ، ﮐﻪ ﮔﺎﻫ= 5264; ﻫﺮﻓﻠﺎﻥ ﺣﻴﻮ&#= 65165;ﻧﻰ ﺭﺍ،ﺍﺯ ﺍﺟﺪﺍ= 5193; ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﮐﻪ ﺑﺎﻳﻦ ﺟﻬﺎ&= #65253; ﺑﺎﺯﮔﺸته اﻧʋ= 94;. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺩﺭ ﺑﻴﻦ ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﺩ، ﻫﻤﻴﻦ ﺍ&#= 65187;ﺴﺎس ﻳﮕﺎﻧﮕﻰ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺩﺭ ﺩﻳﮕﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻣﺴ= ﻴﺤﻴّﺖ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻤﻪ ﺃﻧﺒ= ﻴﺎ ﻭ ﺍﻭﻟﻴﺎ،ﺍﻧ= 5204;ﺎﻥ ﺭﺍ ﺃﺷﺮﻑ ﻣﺨﻠ&= #65262;ﻗﺎت ﻤﻴﺪﺍﻧﻨﺪ. ﺯﻳ&= #65198;ﺍ ﺑﺮﺗﺮﻳﻦ ﻧﻮﻉ &= #65261; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻟ= ﻰ ﺑﺪﺍﺋﻴﺎﻥ ﻫﻨ&#= 65262;ﺯ ﺧﻮﺩﺭﺍ ﻧﺸﻨﺎ&#= 65191;ته اﻧﺪ، ﮐﻪ ﺟﻤﺎ= 5193;ﺍﺕ ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ. = ﺍﻳﻦ ﺍﺣﺴﺎس ﻃﺒﻴﻌ= 5264; ﺁﻧﻬﺎ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﻫﺮ ﭼﻴﺰﻯ ﮐﻪ ﺯ= ﻧﺪﻩ ﻳﺎ ﺗﮑﺎﻣﻠﻰ ﺑ&= #65166;ﺷﺪ ﺭﻭﺣﻰ ﺩﺍﺭﺩ. ﮔ= ﺮﭼﻪ ﺯﻧﺪﻩ ﺑﻮﺩﻥ ﮔ&= #65268;ﺎﻫﻰ ﻭﺣﻴﻮﺍنی ﺮﺍ = 5255;ﺪﺍﺭﻧﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺯ&#= 65255;ﺪﻩ ﺑﻮﺩﻥ ﮔﻴﺎﻫﻰ &= #65261;ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ،ﭼﻪ ﺭ&#= 65203;ﺪ ﺑﺰﻧﺪﻩ ﺑﻮﺩﻥ &= #65235;ﺮﺷﺘﻪ ﮔﻮﻧﻪ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎﻧﻴﺰ ﻫﺮﻳﻚ &= #65183;ﻬﺎﻥ ﺧﺎﺹ ﺧﻮﺩ ﺍﺯ ﺣ= ﻴﺎﺕ ﺑﺎ ﺗﮑﺎﻣلیﺪA= 165;ﺭﻧﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺳﻨﺖ ﻓ&#= 65198;ﻧﺴﻴس ﺑﺎ ﻣﺎﻩ ﻭﺻﻮﺭ&= #65175;ﺶ، ﺑﺎ ﺩﻳﺪ ﺑﺮﺍﺩ&= #65197;ﻯ ﻧﮕﺎﻩ ﻣﻴﮑﺮﺩ. = ﮔﻮﺋﻰ ﺍﺣﺴﺎس ﺍﻧﺴﺎ= 606;ی ﺒﺮﺁﻥ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺑﺎﺯ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ،ﭼﻮﻥ = 5207;ﻬﻮﺩ ﺳﺘﺎﺭﻩ ﺩﺭﺧﺸ&#= 65166;ﻥ ﻧﺰﺩ ﺯﺭﺩﺷﺖ ﻭ&= #65251;ﺴﻴﺢ،ﻭﻳﺎ ﺷﻬﻮﺩ ﺑﺪﺭ ﻣﻨ&= #65268;ﺮ ﻣﺎﻩ ﺷﺐ ﭼﻬﺎﺭ&= #65193;ﻩ ﻗﺎﺋﻢ ﻧﺰﺩ ﻣﺤ&= #65252;ﺪ ﻭﮐﺎﻣﻠﺎﻥ ﻣﺤ&#= 65252;ﺪﻯ،ﻭﻳﺎ ﻣﻤﮑﻦ ﺍﺳﺖ ﺧﻮ&= #65197;ﺷﻴﺪ ﺷﻬﻮﺩ ﺭﺣﻤﺎﻥ &= #65169;ﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﭼﻨﻴﻦ = 5203;ﻤﺒﻮﻟﻰ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﭼ&= #65256;ﻴﻦﺳﻤﺒﻮﻟﻬA= 166;ﻯ ﻃﺒﻴﻌﻰ،ﺑﺮﺍA= 263; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺭ&= #65261;ﺡ ﺩﺍﺭﺩ. ﻧﻪ ﺁﻧﺮ= ﺍ ﻣﻮﺟﻮﺩﻯ ﺩﺭ ﺣ&= #65166;ﻝ ﺗﮑﺎﻣﻞ ﺑﺪﺍﻧ&#= 65194;. ﻭﻟﻰ ﺑﺮﺍﻯ ﺍﻣ&= #64401;ﺎﻥ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ&#= 1548;ﺩﺍﺷﺘﻦ ﺷﮑﻞ ﻭ ﻇﺎﻫﺮ ﺻ= ﻮﺭت ﭽﻮﻥ ﻣﺎﻩ ﻭ ﺧﻮ= ﺭﺷﻴﺪ ﻭ ﻏﻴﺮﻩ ﻟﺎﺯﻡ = ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺣﺎﻓﻈﻪ = ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﻣﺎﻧﺪﻩ &= #65169;ﺎﺷﺪ. ﻭ ثباﺕ ﺍﻳﻦ ﺷ= 5260;ﻮﺩ ﺳﻤﺒﻮﻟﻴﻚ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩﺭﺍ،ﺍﻣﺎA= 255;ﺘﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5169;ﺎﻳﺪ ﺑﺸﻬﻮﺩ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺳﺎﻟﻚ ﻣﻨﺘﻘﻞ &= #65255;ﻤﺎﻳﺪ. ﻭ ﺍﺭﺗﺒﺎﻁ ﺧﻮ&= #65193;ﺭﺍ ﺑﺎ ﺁﻧﻬﺎ، ﺭﺍ&#= 65169;ﻄﻪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻧﻪ ﺭﺍﺑﻄﻪ ﻳﺎ = ﻳﻚ ﭼﻴﺰ ﺧﺎﺭﺟﻰ ﻧ&= #65166;ﺳﻮﺗﻰ ﭼﻮﻥ ﻣﺎﻩ ﻭﺧﻮ&= #65197;ﺷﻴﺪ. ﺍﻳﻦ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﺳﺎﻟﻚ ﻣﻴﭙﺮﺳ&#= 65256;ﺪ ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﮐﺴﺎﻧ&#= 65264; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻋ= 5200;ﻟﺖ ﺳﻠﻮﮐﻰ ﺭﺍ ﺩﺭ&= #65267;ﺎﺑﻨﺪ،ﻭﮐﻤʌ= 42; ﮐﻨﻨﺪ ﺗﺎﻣﻦ ﺑ&= #65198; ﺍﻧﺎﻧﻴّﺖ ﻭﺧ= 5262;ﺩ ﭘﺮﺳﺘﻰ ﻓﺎﻳﻖ &= #65153;ﻳﻴﻢ ؟ ﻋﺰﻟﺖ ﺳﻠﻮﮐ&#= 65264; ﺑﺮﺍﻯ ﺧﺪﺍ،ﻭ &#= 65183;ﺪﺍﺋﻰ ﻣﻮﻗّﺖ ﺍﺯ ﻣﺎ &= #65193;ﻭﻥ ﺍﺳﺖ. ﻭﻭﺻﻠﺖ ﺑ= ﺎ ﻏﻴﺮ ﺧﻮﺩ ﺩﺭ ﺟ= ﻬﺎﻥ ﺗﺒﺪﻳﻞ ﺑﻌﺰﻟ&#= 1578; ﻤﻴﮑﻨﺪ. ﻋﺰﻟت &= #65170;ﺨﺎﻃﺮ ﺃﺑﺪﻳّت اﺳﺖ. = 5261;ﻟﻰ ﭘس اﺯﺑﺎﺯﮔﺸ= 78; ﺒﺨﻠﻖ ﭼﻨﻴن عزﻟﺘﻰ A= 255;ﺪﺍﺭﺩ. ﺩﺭ ﺗﻤﺪّﻥ ﻣﺎ&#= 65207;ﻴﻨﻰ ﺍﻣﺮﻭﺯ ﺑﺸﺮ ﺍ&= #65251;ﺘﺰﺍﺝ ﻭﺟﺪﺍﻧﻰ ﺑﺎ ﻃ&= #65170;ﻴﻌﺖ ﺩﺍﺭﺩ. ﻣﺎﻧﻨﺪ = ﺍﺣﺴﺎس ﺑﺪﺍﺋﻴﺎﻥ ﺍﺳ&#= 65174;. ﻭﻳﻚ ﻧﻮﻉ ﻋﺰﻟ&= #65174; ﻃﺒﻴﻌﻰ ﻓﻄﺮﻯ &= #65165;ﺳﺖ. ﺗﻌﻠّﻖ ﺑﻄﺒﻴ= 5228;ﺖ ﺍﮔﺮ ﺍﻳﻨﮕﻮﻧ&#= 65258; ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﻧA= 184;ﺎﺕ ﺑﺨﺶ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﺃﻧﺎﻧﻴّﺖ ﻭﺧ= 5262;ﺩﺧﻮﺍﻫﻰ ﻧﻴﺴﺖ، ﺑﮕﻔﺘ= 5258; ﺷﻴﻠﺮ ﺍﺷﻴاء = 5251;ﺘﻨﺎﻫﻰ ﻭﻣﻴﺘﺎﻓﻴﺰﻳ= 5242; ﻣﺎﻧﻨﺪ ﺁﺳﻤﺎ&#= 65253; ﻭﻧﻮﺭ ﻭ ﺃﻧﺒﻮ&= #65257; ﺟﻨﮕﻞ،ﺟﺰ ﻧﺰ= 5193; ﻋﺎﺷﻘﺎﻥ ﺍﺳﻢ &= #65255;ﺪﺍﺭﺩ،ﻭﺳﻤʋ= 70;ﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺍﺯ ﺍﻳ&= #65254; ﺑﻰ ﻧﻬﺎﻳﺖ ﻫﺎ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺳﺎﻣﻰ ﺁﻧﻬ&= #65166; ﺑﺮﺍﻯ ﻣﺒﺎﺩﻟ&#= 65258; ﺍﻃﻠﺎﻋﺎﺕ،ﻓA= 268;ﻤﺎ ﺑﻴﻦ ﺷﺎﻫﺪﺍﻥ &= #65153;ﻧﻬﺎ ﻣﺼﺮﻑ ﺩﺍﺭﺩ. ﻭ= ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺳﺎﺧ&#= 65176;ﻦ ﺍﻭﻫﺎﻡ ﻭﺧﺮﺍ&#= 65235;ﺎﺕ. ﭘﺮﮔﻮﺋﻰ ﻧﻮﻳ&#= 65204;ﻨﺪﮔﺎﻥ ﻭﻣﺘﻔﮑّﺮﻳﻦ = 5193;ﺭ ﺑﺎﺭﻩ ﻋﺸﻖ ﻭ ﺑ= ﺴﻴﺎﺭ ﻣﻔﺎﻫﻴﻢ ﻋﻘﻠ&#= 65264;،ﻋﻤﻠﺎ ﺳﻮﮊﻩ ﻫﺎﻯ ﺑﺎ&= #65199;ﻯ ﺫﻫﻨﻰ ﻭ ﺍﻇﻬﺎ&= #65197; ﻫﻮﺳﻬﺎ ﻭ ﺁﻟﻮ&= #65193;ﻩ ﺗﺮ ﮐﺮﺩﻥ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺩﺭ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﻣ&= #65228;ﺸﻮﻕ ﻧﺎﺩﻳﺪﻩ،ﻭ ﺁ= 5197;ﺯﻭﻯ ﺗﮑﺎﻣﻞ ﻭ ﺩﻳﺪ&= #65165;ﺭ ﺃﺑﺪﻯ،ﺟﺎﻯ ﻗ= 5268;ﺎس ﺑﺎ ﻋﺸﻖ ﺟﺴﻤﺎ&= #65255;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻣﺎﺩﻯ ﻧﻴʌ= 04;ﺖ. ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ = ﻣﺘﻔﮑّﺮﻳﻦ ﻏﻴﺮ ﺍﻟﻬﻰ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﮐﻪ ﻣﺎ ﺩﺭ ﺟﻬﺎﻥ ﺁ= ﻥ ﺩﻳﮕﺮﻯ،ﮐﻪ ﺑ= 5176;ﻮﺍﻧﺪ ﻃﻠﺴﻢ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻣﺎﺭﺍ ﺑﺸﮑﻨﺪ&#= 1548;ﻭﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻭ&= #65175;ﮑﺎﻣﻞ ﺩﺭﺁﻳﺪ ﺳﺮﺍﻍ &= #65255;ﺪﺍﺭﻳﻢ. ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺣ&= #65166;ﺿﺮ ﻧﻴﺴﺖ،ﻭﺍﻗﻌA= 166; ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﺭ&= #65165; ﮐﻨﺎﺭ ﺑﮕﺬﺍﺭ&#= 65193;. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻫﻤﻪ ﻫﺴﺘﻰ ﺭﺍ = ﺩﺭ ﺧﻮﺩ،ﺩﺭ ﻭﺣﺪ= 5173; ﻣﻰ ﺑﻴﻨﺪ،ﮐﻪ &#= 65259;ﻤﻪ ﺭﺍﻩ ﻭﻫﺪﻑ ﺍﻭ&= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ= ﺁﻳﻨﺪﻩ ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺑ&= #65198;ﺳﻨﺪ. ﻭﻣﻮﺭﺩ ﺩﻟﺴﻮ&#= 65199;ﻯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65239;ﺮﺍﺭﻣﻴﮕﻴﺮA= 255;ﺪ ﮐﻪ ﺍﮐﻨﻮﻥ ﺭﻧ&= #65182; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﺟﻬﺎﻥ،ﻭﺻﻮﺭA= 175;ﻬﺎﻯ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﻨﺪ. ﺍﻳﻦ ﭼ= ﻨﻴﻦ ﺍﺷﺨﺎﺻﻰ ﺍﮔﺮ &= #65169;ﺘﻮﺍﻧﻨﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ = ﺧﻮﺩﺧﻮﺍﻫﻰ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ&#= 1548;ﻫﻤﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻭﺯﻧﺪه= 5259;ﺴﺘﻨﺪ، ﮐﻪ ﺧﺪﺍﺭﺍ ﺑﻬ&= #65198; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ، ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264;،ﺍﻧﺴﺎن کاﻣﻞ ﺍﻟﻬﻰ ﻣ= 5256;ﺎﺳﺐ ﺍﻭﺭﺍ ﺑﻮﻯ ﻣﻌ&= #65198;ﻓﻰ می ﻨﻤﺎﻳﺪ. ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺯ ﺧﻮﺩ ﺧﻮﺍﻫ&= #65264; ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺍﻭ ﺑﻴﺮﻭﻥ ﻣﻴ&= #65154;ﻭﺭﻧﺪ،ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﻟﻘ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺭﺍﻩ &= #65169;ﻴﺎﺑﻨﺪ. ﻭﻟﻰ ﺑﺎ ﺍﻳﻦ ﺍ= ﻣﺘﻴﺎﺯ ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194;،ﺑﺮﺧﻰ ﺭﺍ ﮐﻪ ﺷﺎﻳﺴﺘ&= #65258; ﺑﺎﺷﻨﺪ ﺑﺨﻠﻖ &= #65169;ﺎﺯ ﮔﺮﺩﺍﻧﺪ، ﮐﻪ &#= 65191;ﺪﺍﻭﻧﺪ ﻣﺸﻴّﺖ ﺁﻥ ﮐﺮ&#= 65193;ﻩ ﺑﺎﺷﺪ. ﺑﺮﺍﻯ ﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﺍﻳﻦ ﺗﻮ&= #65165;ﻥ ﻫﺴﺖ،ﮐﻪ ﺣﺘﻰ &#= 64400;ﺴﻰﺩﺭﺷُﺮُﻑ= ;ﻣﺮﮒﺭﺍﺑﺰﻧﺪ&#= 64404;ﻰﻣﺠﺪﺩﺑﺎﺯʄ= 04;ﺮﺩﺍﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺘﻔﮑّﺮﻳﻦ ﻣﻴﮕﻮﻳﻨﺪ،ﻣA= 254; ﻭﻗﺘﻰ ﺯﻳﺒﺎﺋ&#= 65264; ﺭﺍ ﻣﺒﻴﻨﻴﻢ،= 5191;ﻮﺍﻫﺎﻥ ﺩﻭﺗﺎ ﺷﺪﻥ ﻫﺴ&= #65176;ﻢ . ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ= ﺍﺣﺴﺎس ﺧﻮﺩ،ﮐﻪ ﺑﺨﻮ= 5165;ﻫﺪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﻯ &= #65169;ﻴﺎن اﺣﺴﺎس ﻨﻤﺎﻳA= 194;. ﻭ ﺍﻳﻦ ﺑﻴﺎﻧﺎ&= #65173; ﺣﻘﻴﻘﺖ ﮔﻮﺋﻰ &= #65261;ﺣﻘﻴﻘﺖ ﺟﻮﺋﻰ ﻧﻴﺴﺘﻨ&#= 65194;. ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﺷ&= #65268;ﻨﻰ، ﺷﺎﻳﺪ ﺗﻨﻬﺎ ﺯ&= #65253; ﺍﺳﺖ ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﺪ،ﻣﺮﺩ ﺭﺍ ﺍﺯ ﮐﺎﺭﺵ ﺟ= ﺪﺍ ﮐﻨﺪ. ﻭلی عمل= 5; ﻭﻯ ﻋﺎﺷﻖ ﺯﻥ ﻧﻴﺴ&= #65174;. ﺑﻠﮑﻪ ﻋﺎﺷﻖ ﺧ&= #65262;ﺩﺵ ﻭ ﺟﻬﺎﻥ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﮕﻔﺘﻪ ﻫﻴﺪﮔ&#= 65198;،ﻣﺎ ﺩﺭ ﻋﺎﻟﻢ ﻣﻌﻨ&= #65262;ﻯ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65268;ﻢ. ﭘس ﺫات ﻤﻦ ﺟﺪ= 5165; ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺷﻴا= ء ﻧﻴﺴﺖ،ﻭ ﺫﺍﺕ ﺷﻴﺌﻰ ﻭﺳ&= #65268;ﻠﻪ ﺷﺪﻩ ﺍﺳﺖ. ﺟﺪﺍ= ﻧﺒﻮﺩﻥ ﺍﺯ ﺍﺷﻴﺎٴ ﻫﺴ&#= 65176;ﻰ،ﺩﺭ ﻋﺎﻟﻢ ﻓﻴﺰﻳﻚ &= #65261; ﺭﻭﺍﺑﻂ ﻭﺍﺭﺩ &= #65165;ﺳﺖ. ﻭﻟﻰ ﻋﻤﻠﺎ ﮐﺴ&= #65264; ﻧﻤﻴﺨﻮﺍﻫﺪ ﺩ&#= 65197; ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻫ&= #65166; ﺍﺳﻴﺮ ﺑﺎﺷﺪ ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺭﺍﺑﻄﻪ ﺑ&= #65166; ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﺠﻤﻮﻋﻪ ﺍﺭﻭ&#= 65165;ﺡ ﺍﻟﻬﻰ ﺩﺭ ﺍﺭﺗ&= #65170;ﺎﻁ ﻭﺟﺰﺋﻰﺍﺯ ﺁﻧ&#= 65260;ﺎ ﺍﺳﺖ. ﮐﻪ ﺍﺭﻭﺍ= ﺡ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻫﺴﺘﻰ ﺍﻋﻢ ﺍﺯ = ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻭ ﺃ= ﺗﻤﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﮔ&#= 65268;ﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯ،ﻭ ﺣﺘﻰ ﺍﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﺳﺮﺍﺳA= 198; ﺷبنم ﻫﺎﺋﻰ ﺍA= 199; ﺍﻗﻴﺎﻧﻮس ﺭﻭ= 5185; ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65260;ﻰ ﺁﻫﻮﺭﻣﺰﺩﺍ ﻫ&#= 65204;ﺘﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺗﻤﺪﻥ ﻣﺎﺩﻯ،ﻓﻌﻠﺎ = 5165;ﻧﺴﺎﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎ ﮐﺎﺭ ﻭﭘﻮﻝ = ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﻧ= ﻪ ﺑﺎ ﻃﺒﻴﻌﺖ ﻳﺎ = ﺑﺎ ﺧﺪﺍﻭﻧﺪ. ﮐﻪ ﺫ= ﺍﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﺎﺩﻯ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣ&= #65166;ﻫﻴّﺖ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65155;ثیرﻯ ﻭﺗﺤت ﺃﺷﻴﺮی = 5198;ﺍ ﺩﺍﺭﺩ. ﺗﻨﻬﺎ ﺗ= ﻮﺣﻴﺪ ﻭﻭﺍﺣﺪ ﻭﻳﮕﺎ&#= 65255;ﻪ ﺷﺪﻥ ﺍﻧﺴﺎﻥ، &#= 65169;ﺎ ﻣﺮﺍﺗﺐ ﻣﺘﻮﺍ&#= 65247;ﻰ ﺍﻟﻬﻰ،ﻋﺎﻗﺒA= 174; ﺗﮑﺎﻣﻞ ﺑﻬﺸﺘ&#= 65264; ﻭ ﺃﺑﺪﻯ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺩﺍﺭﺩ. ﻭﻧﻪ ﺑﺎ= ﻫﺮ ﺳﻮﮊﻩ ﺩﻳﮕﺮ ﻫ&= #65204;ﺘﻰ ﻭﺍﺣﺪ ﺷﺪﻥ ﭼﻪ = ﺯﻥ ﺑﺎﺷﺪ،ﻳﺎ ﻫﺮ &#= 64380;ﻴﺰ ﺩﻳﮕﺮ،ﺩﺭﺁﻥ = 5211;ﻮﺭﺕ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﺷﺪ. ﻣﮕﺮ ﻭ ﺑﻨﺪ= ;ﺭﺕ ﮐﺴﻰ ﺍﻳﻦ ﻋﺸﻖ = ﺑﺰﻥ ﻭ ﻫﺮ ﺳﻮﮊﻫﺎﻯ = ﻭﺳﻴله اﻯ ﺑﺮﺍﻯ ﻳﮕﺎ&#= 65255;ﮕﻰ ﺧﻮﺩ ﻭ ﻃﺮﻑ ﻣﻘ= ﺎﺑﻞ ﺑﺎ ﻋﻮﺍﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻨﻤﺎﻳﺪ. ﮐﺎﺭ = ﻋﻠﻤﺎﻯ ﻣﺎﺩﻯ ﺍﻳﻦ ﺍﺳ&= #65174; ،ﮐﻪ ﺧﻮﺩﺭﺍ ﺩ&#= 65197; ﺟﻬﺎﻥ ﺑﻰ ﺭﻭﺡ = ﻣﻰ ﺑﻴﻨﻨﺪ ﭘس ﺩﺭ &= #65211;ﺪﺩ ﺳﻠﺎﻣﺖ ﺍﺯ ﺍﻳ&= #65254; ﻋﺎﻟﻢ ﻣﻮﺿﻮﻋ&#= 65264; ﺁﺑﮋﮐﺘﻴﻮ ﻣﻠ&#= 65252;ﻮس ﻫﺴﺘﻨﺪ. ﻭ ﺩﻟﻴ= ﻠﻰ ﺑﺮﺍﻯ ﻟﺰﻭﻡ ﮐ&= #65204;ﺐ ﻋﻠﻮﻡ ﮐﺴﺒﻰ ﻭ = ﺗﺠﺎﺭﺏ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺩﺭ= ﻧﻬﺎﻳﺖ ﺑﺎﺯﻯ ﻭ ﺳﺮﮔﺮ&= #65251;ﻰ ﺫﻫﻦ ﺁﻟﻮﺩﻩ ﻋ&= #65240;ﺪه اﻯ ﻫﺮ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﮐﺎ= ﺭﻣﺎﺳﺎﺯﻯ ﺍﺳﺖ ﺩﺭ ﺷﻨﺎﺧ&= #65174; ﺟﺰﺋﻴّﺎﺕ ﮐﺎ= 5197;ﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺍﺳ&#= 65174;،ﻭ ﺩﺭ ﺷﻨﺎﺧﺖ ﮐﻠ&= #1617;ﻴﺎﺕ،ﮐﻪ ﺩﺭ ﺳﻠﻮﻙ ﻣﻴﺴ&= #1617;ﺮ ﺍﺳﺖ،ﺭﺳﻴﺪﻥ = 5169;ﻌﻮﺍﻟﻢ ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪ&#= 65257; ﻭﻧﺎﺩﻳﺪﻩ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﭘس ﺩﺭ ﻣﻄ= ﺎﻟﻌﺎﺕ ﺗﺤﻠﻴﻠﻰ ﻭﺟﺰ&#= 65163;ﻰ ﺑﻴﻨﻰ ﺯﻭﺩ ﺩﻭ&= #64380;ﺎﺭ ﺣﻴﺮﺕ ﻭﻋﺪﻡ ﺍ&= #65251;ﮑﺎﻥ ﺗﺤﻘﻴﻖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﻫﺴﺖ. ﻭ ﺍﻳن کا&#= 65197;ﻣﺎ ﺳﺎﺯﻯ ﺍﺳﺖ. ﻭ ﺗ= ;ﺤﻘﻴﻖ ﺑﺎﻣﻮﺭ ﮐﻠّﻰ &#= 65261; ﺑﺎﻟﺎﺗﺮ،ﺭﺳA= 268;ﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ ﻟﺬﺍ &= #65187;ﻴﺮﺗﻰ ﻧﺪﺍﺭﻧﺪ. ﺯﻳﺮ&= #65165; ﻣﺪﺭﻙ ﭘﺬﻳﺮﺷ&#= 65260;ﺎﻯ ﺍﻟﻬﻰﺭﺍﺩﺭﺷ= 5260;ﻮﺩﻫﺎﺩﺍﺭﻧ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺗﺠﺮﺑﻪ ﻣﺎﺩﻯ &= #65227;ﺸﻖ ﺑﺎ ﺯﻥ ﻳﺎ ﻫﺴﺘ= ﻰ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65207;ﺨﺺ ﻭ ﻋﺎﻣﻞ ثالث®= 0; ﻭﺟﻮﺩ ﻧﻴﺴﺖ ،ﮐﻪ ﻣﻌ&#= 65198;ﻓﺖ ﺟﺪﻳﺪ ﺑﺪﻫﺪ. ﻭ= ﺑﺮﺍﻯ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺍ&= #65259;ﻤﻴّﺘﻰ ﻧﺪﺍﺭﺩ، ﮐﻪ ﺍ&#= 65255;ﺴﺎﻥ ﭼﻪ ﻧﺘﻴجه اﻯ = 5165;ﺯ ﺗﺠﺮﺑﻪ ﺧﻮﺩ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ. ﻟﺬﺍ ﺑﻨﻈ= ﺮ ﺍﻳﻦ ﻣﺎﺩﻳّﻮ= 5253; ﻣﺘﻔﮑّﺮ،ﺗﺠʋ= 98;ﺑﻪ ﭼﻴﺰﻯ ﺑﻤﺎ ﻧﻤ&= #65264; ﺁﻣﻮﺯﺩ، ﻭﭼﻴ= 5200;ﻯ ﺍﺯ ﻣﺮﺍﺗﺐ ﻃﺒ&= #65268;ﻌﺖ ﻧﻤﻴﺪﺍﻧﻴﻢ. ﺗ&= #65252;ﺎﻣﺎ ﺍﻳﻦ ﺗﺼﻮﺭﺍﺕ &= #65165;ﻧﺘﺰﺍﻋﻰ ﻫﺴﺘﻨﺪ ﻭﺑﻰ ﻣ&= #65228;ﻨﻰ. ﺗﺠﺮﺑﻪ ﺳﻠﻮﮐ&#= 65264; ﻣﻌﺮﻓﺘﻬﺎﻯ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﺩ،ﻭﻣﺠﻤA= 262;ﻋﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﻧﻴ&= #65200; ﻧﺘﺎﻳﺞ ﺟﺪﻳﺪ &= #65191;ﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻟ= ﻰ ﺳﺎﻟﮑﺎﻥ ﻫﺮ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﭘﻴﺶ ﺧﻮﺩ ﻣ= ﻴﮑﻨﻨﺪ، ﺑﻨﺎﻡ ﺗﺠﺮﺑﻪ &= #65261; ﺗﺤﻘﻴﻖ ﺑﻘﺼﺪ &= #65153;ﻣﻮﺧﺘﻦ ﻣﻴﮑﻨﻨﺪ ﻭﻟﻰ &= #65255;ﻤﻴﺪﺍﻧﻨﺪ ﮐﻪ ﺩﻭﺭ ﻣﺪﺍﺭ&= #65263; ﺣﺮﮐﺖ ﻣﻴﮑﻨﻨ&#= 65194;. ﻭ ﻧﺸﺨﻮﺍﺭ ﻣﻌ&= #65248;ﻮﻣﺎﺕ ﻗﺒﻠﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﻭﻫﺎﻡ ﺟﺪﻳ&= #65194;ی ﻤﻴﺴﺎﺯﻧﺪ. که &#= 65153;ﻧﺮﺍ ﻧﺘﻴﺠﻪ ﺗﺤﻘﻴ&#= 65238; ﻭﺗﺠﺮﺑﻪ ﺧﻮﺩ &= #65251;ﻴﺪﺍﻧﻨﺪ. ﺗﺠﺮﺑﻪ ﺍﻳﻨﺎ&#= 65253;،ﺳﺎﺧﺘﻪ ﺫﻫﻦ ﺁﻟﻮﺩﻩ ﻭ&= #65183;ﺎﻫﻞ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎ&#= 65257; ﭘﺮ ﻋﻘﺪﻩ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﺑﺎﻃﻞ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﺎ ﭘﻴﺶ ﺩﺍﻭﺭ&= #65263; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺮ&= #65193;ﺍﺷﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;، ﻫﺮ ﺗﻮﻓﻴﻘﻰ ﻫ&= #65250; ﺑﺎﺷﺪ،ﺷﺨﺼﻰ = 5261; ﻧﺴﺒﻰ ﺍﺳﺖ. ﻭ ﺷ= ;ﺎﻳﺪ ﻣﻔﻴﺪ ﮔﺬﺭﺍﻥ &= #65165;ﻣﻮﺭ ﺯﻧﺪﺫﮔﻰ ﺑﺸﺮ&#= 65263; ﺍﻣﺮﻭﺯ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺩﺭ ﺗﺠﺮﺑﻪ ﻫﺎ&= #65263; ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﻫ&= #65268;ﭻ ﻣﺸﺨّﺼﺎﺕ ﺗﺠ= 5198;ﺑﻪ ﻣﺎﺩﻯ ﺩﺭﺁﻥ ﻧ&= #65268;ﺴﺖ. ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻣﻠﮑﺎﺕ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﮑﻬﺎﻯ ﺻﻔﺎﺕ ﺗثبیت ʌ= 07;ﺪﻩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻳﺎ ﺩﺭ ﺫﻫﻦ ﺩﺍ= ﺭﻧﺪ. ﻭﺑﺎ ﺿﻌﻒ ﻭﺣﻘ&= #65166;ﺭﺕ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﻨﺪ. ﻭﻟﻰ ﺷﺨﺺ ﺗﺼﻮ&= #65197; ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺩ&= #65205; ﻋﻤﻞ ﻣﻴﻨﻤﺎﻳ&#= 65194; ﻧﻪ ﻋﻘﺪﻩ ﻫﺎﻳ&= #65206; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻳﻚ ﻓﻠﺴﻔﻪ ﻣﺎ&= #65193;ﻯ ﻣﻴﮕﻮﻳﻨﺪ ﺍﮔ&#= 65198; ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻰ = ﺭﻭﺡ ﻭﻣﺮﺩﻩ ﻧﺒﻮﺩ&#= 1548;ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻧ&#= 65204;ﺎﻥ ﺻﻮﺭﺕ ﻧﻤﻰ ﮔﺮ&= #65235;ﺖ ﻣﻮﺿﻮﻉ ﺭﺑﻂ ﻫ&= #65252;ﻪ ﺑﻌﺎﻟﻢ ﺑﻰ ﺭﻭ&= #65185; ﻳﺎ ﺑﺎ ﺭﻭح ﻤﻄ&= #65198;ﺡ ﻧﻴﺴﺖ . ﺍﻳﻦ ﻧﻈ= ;ﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ،ﺗA= 256;ﻬﺎ ﺩﺭ ﺭﺍﺑﻄﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﺑﺎﺭﻭﺡ ﺑﺎﻫﻢ &= #65251;ﻴﺒﺎﺷﺪ. ﺣﺎﻝ ﺍﻳﻦ ﺍﻓﺮ&= #65165;ﺩ ﺩﺭ ﮐﺪﺍﻡ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264;،ﻭ ﮐﺪﺍﻡ ﻣﺮﺍﺗﺐ &= #65227;ﻘﻠﻰ،ﻭﭼﻪ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺩﺍﺭﻧﺪ ،ﻧﻈﺎ= 5251;ﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻭﻣﺘ&#= 65232;ﻴّﺮ ﻭ ﻏﻴﺮ ﺣﻘﻴﻘﻰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﺠﺎﺩﻣﻴᤨ= 1;ﻨﻨﺪ. ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻣﺠﻤﻮﻋﻬﺎﻯ ﺍ&#= 65199; ﺣﻮﺍﺩث ﻭ ﺍﺷﻴ&#= 1575;ء ﻣﺮﺑﻮﻁ ﺑﻬﻢ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ = ﺭﺍ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﭘﺎ ﻣﻴﮑﻨﺪ ﻭ ﺍﻳﻦ = ﺑﻨﻔﻊ ﻣﺎ ﺍﺳﺖ،ﮐﻪ ﺍ&#= 65267;ﻦ ﻣﺠﻤﻮﻋﻪ ﻫﺎﻯ &= #65193;ﺭ ﻫﺴﺘﻰ ﺭﺍ ﺑﺸﻨ&= #65166;ﺳﻴﻢ. ﭼﻮﻥ ﻫﺮ ﻟﺤﻈﻪ = ﺑﺸﮑﻠﻰ ﺍﺳﺖ. ﻭ ﺑﻌﺪ ﺍﺯ= ; ﺩﺭﻙ ﺟﻬﺎﻥ ﻫﺴﺘﻰ،= 5169;ﻘﻮﻝ ﻣﺎﺭﺗﺴﻦ ﺑﻮﺑ&#= 65198; ﺟﺰﺋﻰ ﺍﺯ ﺫﺍﺕ = ﻣﺎ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﺍ= ;ﻳﻦ ﮔﻔﺘﻪ ﺑﻬﺘﺮﻳ&#= 65254; ﺩﻟﻴﻠﻰ ﺍﺳﺖ،= 4400;ﻪ ﺍﺻﺎﻟﺖ ﻭﺟﻮﺩ &= #65193;ﺭ ﻣﺎ،ﻫﻤﺎﻥ ﺭﻭ= 5185; ﻭﺫﻫﻦ ﺍﺳﺖ،ﻧ= 5258; ﻣﺎﺩﻳّﺎﺕ ﺧﻮ= 5193;ﻣﺎﻥ،ﻳﺎ ﺣﺘﻰ ﻣﺎﺩﻳّﺎ= 5173; ﺟﻬﺎﻥ. ﮐﻪ ﻣﺎﺩ= ﻳّﺎﺕ ﺟﻬﺎﻧﻰ ﻣﺎﻧﻨ&#= 65194; ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺗﻮﺩﻫﺎﻯ ﻣﺘﺮ&#= 65165;ﮐّﻢ ﺍﺳﺖ،ﻭﻧﻪ ﺻﻮ= 5197;ﺕ ﻧﻮﻋﻰ ﻭﺗﮑﺎﻣ&#= 65248;ﻰ ﻫﺮ ﻣﻮﺟﻮﺩ ﺯﻧ&= #65194;ﻩ ﺩﺍﺭﺩ،ﻭ ﻫﺮ ﺃ&#= 65175;ﻢ ﺍﻳﻦ ﻫﺴﺘﻰ ﭼﻪ = ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩﺍﺕ ﺯ&#= 65255;ﺪه ﺒﺎﻟﺎﺗﺮﻫﺮ ﻳ&#= 65242; ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ &= #65261;ﺗﮑﺎﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﺠﻮﻳﺪ. ﺗﻦ ﺍ= ﻧﺴﺎﻥ ﻧﻴﺰ ﺗﻮﺩﻩ ﻣﺘ&= #65198;ﺍﮐّﻢ ﺍﺯ ﻣﺎﺩﻩ ﺍﺳﺖ&= #1548; ﻭﻟﻰ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﻮﻟﮑﻮﻝ ﺑﺪﻥ ﻣﺎ،ﺑﺮﺍ= 5263; ﺧﻮﺩ ﺭﻭﺣﻰ ﺩﺍ&= #65197;ﺩ، ﻭﺗﺮﺍﮐﻤﻰ ﻣﺎ&#= 65193;ﻯ ﺗﺮ ﺑﺮﺍﻯ تن ﺧ&#= 65262;ﺩﺷﺎﻥ. ﻭﺗﮑﺎﻣﻞ ﺃﺯﻟ&#= 65264; ﺧﻮﺩﺭﺍ ﻣﻴﺠﻮ&#= 65267;ﻨﺪ. ﭼﻪ ﺩﺭ ﺗﻦ ﻣﺎ ﺑ= ;ﺎﺷﻨﺪ ﻳﺎ ﻧﺒﺎﺷﻨﺪ. ﻭ= ﺍﮔﺮ ﺗﻤﺎﻡ ﺗﺮﺍﮐﻢ &= #65175;ﻦ ﻣﺎ،ﺩﺭ ﺍﺻﻞ ﺍ&#= 65199; ﺁﻥ ﻣﺎ ﻧﻴﺴﺘﻨ&= #65194;. ﭼﻮﻥ ﻣﺪﺍﻡ ﺩﺭ = ﺗﻦ ﺍﻧﺴﺎﻥ ﻋﻮﺽ م&#= 1740; ﺸﻮﻧﺪ،ﻭ ﺃﺗﻤ= 5260;ﺎﻯ ﺟﺪﻳﺪ ﻭﺣﺘﻰ ﺳ&= #65248;ّﻮﻟﻬﺎﻯ ﺟﺪﻳﺪﻯ ﻣﺘﻮﻟ&#= 65194; ﺩﺭ ﺑﺪﻥ ﻣﺎ ﻣﻴ= ﺸﻮﻧﺪ. ﻭﺑﻌﺪ ﺯﻣﺎﻧﻰ &= #65193;ﻳﮕﺮ ﻣﻴﻤﻴﺮﻧﺪ. ﻭﻟ&= #65264; ﻣﺎ ﻫﻨﻮﺯ ﺧﻮﺩ&= #65197;ﺍ ﻫﻤﺎﻥ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ ﮐﻪ ﺑﻮﺩه اﻳﻢ. &= #65199;ﻳﺮﺍ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65261; ﺣﺎﻓﻈﻪ ﺫﻫﻨﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻋﻤﻠﺎ ﻧﻪ ﺩﺭ ﻣ= ﻐﺰ ﺳﺮ،ﺑﻠﮑﻪ ﺩﺭ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻣﺎ،ﺑﻴﺮﻭﻥ ﺍ= 5199; ﻣﺎ ﻭﺟﻬﺎﻥ ﻣﺎ&= #65193;ﻯ ﺩﻧﻴﺎ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ. ﭘس ﺍﺻﺎﻟﺖ ﻭﺟ&#= 65262;ﺩ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭ ﺍ= ;ﮔﺮ ﺗﮑﺎﻣﻞ ﺑﻨﻤﺎ&#= 65267;ﺪ، ﺑﻨﻮﻉ ﻭﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﺑﻬﺘﺮﻯ ﺑﺠﻬﺎ&#= 65253; ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﻣثلا ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮ،ﭼﻪ ﺭﺳ= 5194; ﺑﺮﺟﻌﺖ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ. = ﻭ ﺍﻣﻮﺭ ﺍﻧﺘﺰﺍ&#= 65227;ﻰ ﺫﻫﻨﻰ ﻣﺎ،ﺩﺭ &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺳﺮ&= #65165;ﺳﺮ ﻭﻫﻤﻰ ﻭ ﻏﻴﺮ ﺣ= ﻘﻴﻘﻰ ﻭﻣﻮﻗّﺖ،ﻭ ﺗA= 256;ﻬﺎ ﺑﮑﺎﺭ ﺧﻮﺩ ﺷﺨ&= #65210; ﻣﻴﺨﻮﺭﺩ. ﻭﻟﻰ = ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﺣﻘﻴﻘﻰ ﺗﺮ ﺍﺯ = ﻭﺍﻗﻌﻴّﺖ،ﻭ ﮔﻮﺋﻰ ﺍﺯ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65191;ﻮﺩ ﺑﻬﺮﻩ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. ﮐﻪ ﺍﺯ ﻋﻘﻞ ﻭ ﺭ= ;ﻭﺡ ﻭ ﺍﻧﺘﺰﺍﻋﻴّ= 5166;ﺕ ﺫﻫﻨﻰ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ &= #64400;ﻪ ﺣﺪﺃﻗﻞ ﺍﺯ ﻫﺮ&= #64404;ﻮنه ﺤﻘﺎﻳﻖ ﺑﺸﺮﻯ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍ= ﺳﺖ ﮐﻪ ﺣﺘﻰ ﺁﻧﺎﻥ = ﻭﺍﻗﻌﻴﺘﻰ ﺳﺴﺖ ﻭﻧﺎﻗﺺ ﻭ&= #65251;ﻮﻗّﺖ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻧ= 605;ی ﺘﻮﺍﻧﺪ ﺍﺳﺎس &#= 65251;ﻄﺎﻟﻌﺎﺕ ﺍﻧﺴﺎﻥ ﻣﺎ ﺑﺎ&= #65207;ﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺨﺪﺍ = ﺷﻨﺎﺳﻰ ﻭ ﺁﻳﻨﺪﻩ ﺑﻴﻨ&= #65264;،ﮐﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺭ&#= 65165;ﺯ ﻫﺴﺘﻰ، ﻫﻤﺎﻥ &#= 65165;ﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺑﺸﻮ&= #65193;. ﻧﻪ ﺍﻳﻨﮑﻪ ﺁﻧ&= #64381;ﻪ ﻫﺴﺖ. ﮔﺮﭼﻪ ﻫﻤ= ﻴﻦ ﻫﺮﭼﻪ ﻫﺴﺖ ﻧﻴ&= #65200; ﻣﻌﺠﺰﻩ ﺍﻯ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﻳﺎ ﺣﺪّ ﺃ= ﻗﻞ ﺑﺮﺍﻯ ﺩﺭﻙ ﻭ ﻓ= ﻬﻢ ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﻤ&= #65258; ﺳﻄﻮﺡ ﺑﺎﺷﺪ،= 5227;ﺠﻴﺐ ﻭ ﻣﻌﺠﺰﻩ ﺍﺳﺖ.= ﺁﻧﭽﻪ ﻫﺴﺖ ﺻﻮﺭﺗﻬﺎ&#= 65263; ﻧﻮﻋﻰ ﻭ ﻫﻴﻮﻟ&= #65166;ﻫﺎﻯ ﻣﺎﺩﻯ ﺁﻥ. ﮐﻪ ﻓ= ;ﻠﺎﺳﻔﻪ ﻳﻮﻧﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺪﺍﻧﺴﺘﻨﺪ. ﻭﻟﻰ ﻫﻤﻴﻦ ﻫﻴ&= #65262;ﻟﺎﻯ ﻣﺎﺩﻯ ﺟﺴﻢ ﻣﻮ&= #65183;ﻮﺩ ﺯﻧﺪﻩ،ﮐﻪ ﺑﺮ= 5187;ﺴﺐ ﺩﺳﺘﻮﺭﺍﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺟﺴﻤﻰ،ﻭ ﺩﺭ ﺍ&#= 65211;ﻞ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ &= #64394;ﻧﺘﻴﮑﻰ ﺭﻭﺣﻰ ﻫﺮ ﮐس ﺗ&= #65208;ﮑﻴﻞ ﻣﻴﺸﻮﺩ،ﻭﻧﻪ = 4380;ﻴﺰ ﺩﻳﮕﺮﻯ. ﭘس ﺳﺮ&= #65165;ﺳﺮ ﻫﺴﺘﻰ ﻫمه ﭽﻴ= 5200;ﺻﻮﺭﺕ ﺍﺳﺖ ﺯﻳﺮﺍ ﻫﻴ&= #65262;ﻟﺎﻫﺎ ﻧﻴﺰ ﺻﻮﺭﺕ ﻭﻫ&= #65268;ﻮﻟﺎﺋﻰ ﺭﻳﺰﺗﺮﻯ ﺍﺯ ﻋ&= #65166;ﻟﻢ ﻭﺟﻮﺩﻯ ﺩﻳﮕﺮ&#= 65263; ﺩﺍﺭﺩ. ﻭ ﺻﻮﺭﺕ= ﺑﺨﺎﻃﺮ ﻗﺪﺭﺕ ﻓﻬﻢ ﺍﻧ&= #65204;ﺎﻥ ﻭﺗﺼّﻮﺭ ﺍﻭ،A= 175;ﻨﻬﺎ ﺩﺭ ﺷﻨﺎﺧﺖ ﺻﻮ&= #65197;ﺕ ﺍﻧﺴﺎﻥ،ﺷﺎﻣA= 246; ﭼﺸﻢ ﻭ ﺩﻫﺎﻥ ﻭ= ﺑﻴﻨﻰ،ﺑﺮﺍﻯ ﺣﻔﻆ ﺩﺭ ﺣﺎﻓﻈ&= #65258; ﺍﻭ ﺍﺳﺖ. ﻭ ﺑﺎﺯ= ;ﻯ ﻫﺎﻯ ﺍﻧﺘﺰﺍﻉ &= #65195;ﻫﻨﻰ،ﻭ ﺣﺘﻰ ﺗﺪﺍﻋﻰ ﻫ&= #65166;ﻯ ﻓﮑﺮﻯ،ﺟﺰ ﺗﺮ= 4400;ﻴﺒﺎﺕ ﺗﺎﺯه ﻣﻦ ﺩﺭﺁ&#= 65261;ﺭﺩﻯ که ﻧﺸﺨﻮﺍﺭﻯ = 5165;ﺯ ﺍﻳﻦ ﻣﺤﻔﻮﻇﺎ&#= 65173; اﺴﺖ. ﭘس ﻫﺴﺘﻰ &= #65203;ﺮﺍﺳﺮ ﺭﻭﺡ ﺍﺳﺖ،ﻭ ﺗ&#= 64401;ﺎﻣﻞ ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ. ﻭ ﺍﺻﺎﻟﺖ ﻣﺎ ﺭ= ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;،ﻭ ﺳﺮﻭ ﮐﺎﺭ ﻣﺎ ﺑ= ﺎ ﺧﺪﺍﻭﻧﺪ ﻭ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎ،&#= 65261; ﺩﺭ ﻫﻤﻴﻦ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺩﺭ ﺑﺪﻥ ﻣﺎﺩﻯ&= #1548;ﭼﻪ ﺭﺳﺪ ﺑﺬﻫﻨﻴّ= 5166;ت ﻤﺎ،ﮐﻪ ﺑﺎ ﻣﺮ&#= 64402; ﺧﻮﺩ ﺑﺨﻮﺩ ﻣﺘ&= #65248;ﺎﺷﻰ ﻣﻴﺸﻮﻧﺪ. ﻭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ،ﺍﺯ &#= 65155;ﺯﻝ ﺍﻳﻦ ﺭﺍﻩ ﺭﺍ ﺑ= ﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﺑﺄﮐﻨﻮﻥ ﺁﻣﺪﻩ ﺍﺳﺖ. ﻭﻣ= ﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻧﻴﺰ، ﺑﺎ ﺗﮑﺎﻣﻞ ﻧﻴ&= #65252;ﻪ ﺍﺭﺍﺩﻯ ﭘﻴﺶ ﻣ&= #65268;ﺮﻭﻳﻢ. ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﺗ&= #65256;ﻬﺎ ﻣﻴﺘﻮﺍﻧﺪ، ﮐ= 5256;ﺘﺮﻝ ﻧﻔس ﮐﻨﺪ،ﻭﺧA= 262;ﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻧﻤﺎﻳﺪ &= #65175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﭼﻪ ﺭﻭ= 5207;ﻬﺎﻯ ﺟﺎﻟﺐ ﺗﺮ ﺍﺮﺍ&= #65193;ﻯ ﻭﺣﺘﻰ ﻓﻮﻕ ﺍﺭ&= #65165;ﺩﻯ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡﺍﺳﺘﻔﺎﺩA= 257;ﺧﻮﺍﻫﻨﺪﮐﺮﺩ= ;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﺸﻨﺎﺧﺖ ﻫﺴﺘﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺷﻨﺎﺧﺖ A= 261;ﺟﻮﺩ ﻭﻣﻮﺟﻮﺩﻳّﺖ = 5191;ﻮﺩ ﻣﺎ ﺑﺎﻳﺪ ﺻﻮﺭ&= #65173; ﮔﻴﺮﺩ. ﻣﺎ ﺟﺰﺋ= ﻰ ﻓﺮﻋﻰ ﻭﻋَﺮَA= 215;ﻰ ﺍﺯ ﺫﺍﺕ ﻫﺴﺘﻴ&= #65250;،ﻭﺟﺰﺋﻰ ﺍﺯﻫﺴﺘﻰ ﺟﻬﺎ&#= 65253; ﻭﺟﺎﻟﺒﺘﺮ ﺟﺰ&#= 65163;ﻰ ﻭﺷﺒﻨﻤﻰ ﺍﺯ ﺍ&= #65239;ﻴﺎﻧﻮس ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﺍلله گرﭼﻪ ﻓ᥺= 8;ﻠﺎ ﺩﺭﻳﺎﻫﺎﻯ ﺍﺭ&#= 65169;ﺎب ﻨﻮﻉ ﺩﺍﺭﻳﻢ. ﻭ= ﺍﮐﻨﻮﻥ ﺩﺭنوع ﺑﺸﺮی ʋ= 69;ﺎﻳﺪ ﺍﺯ ﺩﺭﻳﺎﻯ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺷﻨﺎﮐ= 5256;ﺎﻥ ﺑﺎ ﺧﻄﺮ ﻭﺳﺨﺘ&= #65264; ﺑﮕﺬﺭﻳﻢ ﻭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﻴﺶ ﺑﺮﻭﻳﻢ. ﻭﺑﺤﺮ&= #65165;ﻧﻬﺎﻯ ﺩﺭﻳﺎﺋﻰ ﺯﻧﺪ&#= 64404;ﻰ ﮐﻨﻮﻧﻰ ﻭ ﺯﻧﺪ&= #64404;ﻰ ﺳﻠﻮﮐﻰ،ﻭ ﺑﺤ= 5198;ﺍﻧﻬﺎﻯ ﺍﻓﮑﺎﺭ ﻧﺒﺮﺩ&#= 65259;ﺎﻯ ﺑﺎ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﺧﻮﺩ،ﺩﺭﺑﻴﺪA= 165;ﺭﻯ ﻭﺩﺭ ﺭؤﻳﺎ ﺭﺍ &= #65175;ﺤﻤّﻞ ﮐﻨﻴﻢ. ﮐﻪ ﺣﺘﻤ= ﺎ ﻋﻘﺐ ﮔﺮﺩﻯ ضد= 617; ﺗﮑﺎﻣﻠﻰ ﻧﮑﻨ&#= 65268;ﻢ. ﻭﺣﺘﻰ ﺗﻮﻗّﻔ= 5264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65268;ﻢ. ﺍﮔﺮ ﻧﺘﻮﺍﻧﻴ&#= 65250; ﭼﻮﻥ ﻣﺤﻘﻘﻴﻦ&#= 65227;ﻠﻤﻰ،ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺧﻮﺩﺭﺍ ﺑﺮﺭﺳﻰ ﻭ ﺗﺠﺰ&= #65267;ﻪ ﻭ ﺗﺤﻠﻴﻞ ﻟﺎﺑ&= #65198;ﺍﺗﻮﺍﺭﻯ ﮐﻨﻴﻢ. ﺣﺪّ ﺃﻗ&= #65246; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺧ&#= 65262;ﺩ ﻭﻏﻴﺮ ﺧﻮﺩﺭﺍ&#= 1548;ﻣﺮﺍﻗﺒﻪ ﻭﻣﻄﺎلعه کنیم . ﻣﻮﺟﻮﺩA= 165;ﺕ ﺯﻧﺪﻩ ﻳﺎ ﻏﻴﺮ = ﺯﻧﺪﻩ ﺍﺯ ﻧﻈﺮ ﻣﺎ ﻭﻳ= ﺎ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺎ&#= 65247;ﻘﻮّﻩ ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﮔﻴﺎﻫﻰ ﺑﺎﻟ&#= 65166; ﻣﻴﺂﻳﻨﺪ، ﺗﻤ= 5166;ﻣﺎ ﺗﺮﺍﮐﻤﻰ ﺍﺯ ﻭ&= #65165;ﺣﺪﻫﺎﻯ ﮐﻮﭼﻚ ﺃﺗﻤﻰ ﻭ&= #65251;ﻮﻟﮑﻮﻟﻴﻚ ﺧﻮﺩ، ﻫﺮﻳﻚ ﺑ&#= 65198;ﺍﻯ ﺧﻮﺩ ﺭﻭﺣﻰ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﻣﻴﺨﻮﺍﻫﻨﺪ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭ ﺟﻤﺎﺩﻯ ﻭﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺧﻮ&= #65193; ﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﻭ ﻓﺮﺍﻭﺍﻥ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺎﻧﻨﺪ. ﻣﺸﮑﻞ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻣﺎ،ﺍﮔﺮﻧﭙﺬA= 267;ﺮﻳﻢ که ﺮﻭﺡ ﺍﺻﻞ ﻭ&#= 65183;ﻮﺩ ﻣﺎ ﺍﺳﺖ. ﻳﮑﻰ ﺍ= ;ﺯﻣﻮﺍﻧﻊ ﻣﻮﺟﻮﺩ ﺍﺳﺖ،= 705;ه ﺒﺎﻋث ﻀﻌف ﻮﻧ= 5166;ﺗﻮﺍﻧﻰ ﻣﺎ،ﺑﺮﺍﻯ ﺍﺩ= 5165;ﻯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 1740; اﺳﺖ. ﻣﺎﻧﻨﺪ ﺍ&= #65193;ﻭﺍﺭ ﺣﻴﻮﺍﻧﻰ ﻭﮔﻴ&#= 65166;ﻫﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻦ ﻣﻮﺍﻧﻊ ﺩﺭ ﺍﺻ&= #65220;ﻠﺎﺡ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ&#= 1548;ﻋﻘﺪﻩ ﻫﺎ ﻭ ﮐﻤﺒﻮﺩﻫ&= #65166; ﻭ ﻣﺸﮑﻠﺎﺕ ﻋﻘ&= #65268;ﺪﺗﻰ ﻭ ﻋﺎﺩﺍﺕ ﻭﺑﻴ&= #65252;ﺎﺭی اﺳﺖ، که ﺪﺭ ﮊA= 255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ،ﺍﺯ &#= 65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻭﺣﺘﻰ &= #65165;ﺯ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65193;ﺭ ﺧﻮﺩ ﺍﻧﺒﺎﺭ ﮐ&= #65198;ﺩه اﻳﻢ،ﭘس ﺑﺎﻳʋ= 94; ﺍﻭﻝ ﻣﺮﺗﻔﻊ ﮔﺮﺩﻧ&#= 65194;،ﻭﺗﺰﮐﻴﻪ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻭ&#= 65175;ﺨﻠیه شو. ند. ﻭﺭﺍﻩ ﺗ&#= 65200;ﮐﻴﻪ ﺁﻧﻬﺎ،ﺗﻨﻬﺎ = 5261;ﺗﻨﻬﺎﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻧﻪ ﻣﻌﺎﻟﺠﺎ&#= 65173; ﻃﺒّﻰ ﻳﺎ ﻭﺭﺯ&#= 65207;ﻬﺎﻯ ﻣﺨﺘﻠﻒ ﻭﺗﻌﻠ&#= 65268;ﻤﺎﺕ ﻣﺪﺭﺳﻰ ﻭ ﺣﺘﻰ = ﻋﺒﺎﺩﺍﺕ ﻭ ﺧﻴﺮﺍﺕ ﻭﻣﺒ&= #65198;ّﺍﺕ ﻣﻌﺮﻭﻑ،ﮐﻪ ﺗ= 5212;ﻮّﺭ ﺑﻬﺸﺖ ﺧﺮﻳﺪﻥ &= #65197;ﺍ ﮐﺮﺩﻩ ﻭﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻧﻪ حتی ﺳﻠﻮ= 05; الهی ﺑﺎﻭﻟﻴᥴ= 6;ی الهی که ﻤﻌﺮﻓ= ;ﻰ ﺧﺪﺍﻭﻧﺪ نباشند. ﻭﻫﻤﺎ= ;ﻥ ﻣﻄﻠﺐ ﻫﻤﻴﺸﮕ&#= 65264; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﺍﻭ &= #65165;ﺳﺖ. ﮐﻪ ﺍﻣﻴﺪ ﻣﻴﺮ&= #65261;ﺩ،ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻣﻮﺭﺩ = ﺑﻰ ﺍﻋﺘﻨﺎﺋﻰ ﻗﺮ&#= 65165;ﺭ ﻧﮕﻴﺮﺩ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻨﺎﺧﺖ ﺗﺠﺮﺑﻰ ﺍﻧﺴﺎ&#= 65253;، ﺟﺰﺋﻰ ﺍﺯ ﺫﺍﺕ = ﺍﻭ ﻣﻴﺸﻮﺩ. ﻭﭼﻮن &= #65170;ﺮﺣﺴﺐ ﻋﻘﻞ ﺟﺰﺋﻰ ﻭﺗ&= #65156;ثیر ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65255;ﺎﺧﻮﺩﮔﺎﻩ ﺧﻮﻳﺶ ﺑﺮﺩﺍﺷ&#= 65174; ﺗﺠﺮﺑﻪ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﭘس ﻫﻢ ﺣﻘﻴﻘﺖ &= #65197;ﺍ ﻧﻴﺎﻓﺘﻪ،ﻭﻫA= 250; ﺁﻟﻮﺩﮔﻰ ﻭ ﻣﻮ&= #65165;ﻧﻊ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﮐﺮﺩه اﻳﻢ. که اﺻﻮﻟA= 166; ﺑﻌﺪﻫﺎ ﺗﺰﮐﻴ&#= 65258; ﺳﻠﻮﮐﻰ ﻭ ﺍﺣﺘ&= #65252;ﺎﻟﻰ ﻣﺸﮑﻞ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﺮ= ; ﻣﻴﺸﻮﺩ. ﻭ ﺑﻠﺎﻳﺎﻯ ﺳﻠ&= #65262;ﮐﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺭ&= #65165; ﺑﻴﺸﺘﺮ ﻭﺳﺨﺖ &= #65175;ﺮ ﻭﻃﻮﻟﺎﺗﻰ ﺧﻮ&#= 65165;ﻫﺪ ﻧﻤﻮﺩ. ﺯﻳﺮﺍ ﺗ= ﻨﻬﺎ ﻓﺘﻨﻪ ﻫﺎ ﻭ ﺍﻣ= ﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺍﺳﺖ،ﮐﻪ ﺭﻭﺍ= 5253; ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺰ&= #64400;ﻴﻪ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻣ&#= 65268;ﮑﻨﺪ. ﭘس ﺍﮔﺮ ﮔﻔته = 575;ﻧﺪ ﮐﻪ ﻣﻌﺮﻓﺖ ﻳﺎ&= #65169;ﻰ،ﺗﻤﻠّﻚ ﻭﮐﺴﺐ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ،ﻭﻗﺘﻰ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﻣﻌﺮﻓﺖ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﻭﺍﻗﻌﻰ ﺑﺎﺷﺪ. = ﮐﻪ ﺑﻌﺪﺍ ﺑﻤﻌﺮﻓ&#= 65176;ﻬﺎﻯ ﺣﻘﻴﻘﻰ ﺗﺮ ﺑﺮ&= #65203;ﺪ. ﻭ ﺍﻟّﺎ ﺁﻟﻮﺩ&#= 65257; ﺗﺮ ﮐﺮﺩﻥ ﺭﻭﺍ&= #65253; ﻭ ﺩﻭﺭ ﺗﺮ ﺷﺪﻥ= ﺍﺯ ﺍﺣﺘﻤﺎﻝ ﺣﻘﻴ&#= 65240;ﺖ ﻳﺎﺑﻰ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺍﺻﺎﻟﺖ ﺭﺍ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ،ﻭﻧﻪ ﺩﺭ ﺗﻦ ﻳﺎ ﺩﺭ ﺫ= ;ﻫﻦ،ﻭﺣﺘی ﺪﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ. ﮐﻪ ﺍﻳﻦ ﺗﻤﻠّ&#= 65242; ﺩﺭﺳﺘﻰ ﻧﻴﺴﺖ. = ﻣﻌﺮﻓﺘﻬﺎﻯ ﻟﺪﻧّﻰ ﻭ ﺍﻟﻬ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ، ﮐﻪ ﻣﺮ&#= 65169;ﻮﻁ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻧﺪﻩ ﺍﺳﺖ،ﻫﺮﮔﺰ ﺑ= 5198; ﻣﻘﺪﻣﺎﺕ ﻣﻌﺮ&#= 65235;ﺘﻰ ﮐﺴﺒﻰ،ﻭ ﺁﻟﻮ= 5193;ﻩ ﺑﻌﻮﺍﻣﻞ ﻣﻨﻔ&#= 65264; ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎه ﻘﺮﺍﺭ ﺩﺍﺭﺩ. ﺍ= ﻣﺎﻧﺖ ﺩﺍﺭﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﺘﻬﺎﻯ ﮐﺴﺒﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﮐﻪ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍ ﻣ= ﻴﻨﻤﺎﻳﻨﺪ. ﺑﻠﮑﻪ ﻣﻌﺮﻓﺘ&#= 65260;ﺎﻯ ﻟﺪﻧّﻰ ﻭ ﺷﻬﻮ&#= 65193;ﻯ،ﻭﻭﺍﺑﺴﺘ᥽= 8; ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﻭ ﻧﻴﺎﻣﺪﻩ ﻫﺎ&= #65263; ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎ&#= 65253; می ﺒﺎﺷﻨﺪ. <o:p></o:p></span>= </p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س تا ﺍﻳﻨﺠﺎ ﮐﺴ= 5168; ﻋﻠﻢ ﻭﻣﻌﺮﻓﺖ&#= 1548;ﻭ ﺍﻧﺠﺎﻡ ﺗﺠﺮﺑ&#= 65258; ﻫﺎﻯ ﺷﺨﺼﻰ،ﺩ= 5197; ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﻴ&= #65204;ﺖ ﺑﺮﺍی عشق ﺩﻧʌ= 68;ﻮﻯ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﮐﺴﺐ ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﺍ&= #65183;ﺘﻤﺎﻋﻰ. ﻭ ﺍﻳﻦ ﻧﻴﺰ ﻗﻄ= ﻌﺎ ﻭﺳﻴﻠﻪ ﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯﻯ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﺍﺳﺖ. ﺯﻳﺮﺍ ﮔﻮ= ﺋﻰ ﺩﺯﺩ ﺑﺎ ﭼﺮﺍﻍ = ﻭ ﺑﺎ ﻋﻘﻞ ﻭ ﻋﻠﻢ= ﺑﺪﺯﺩﻯ ﻭ ﻏﺎﺭﺕ ﻃﺒﻴﻌ&= #65174; ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﻓ&= #65176;ﻪ ﺍﺳﺖ. ﻭ ﺃﻧﺪﺭﻭ= ﻥ ﻧﺎ ﻣﺸﺮﻭﻉ ﻭ ﺣ= ﺮﺍﻡ ﻭ ﭘﺮ ﮔﻨﺎه ﺘﺮ = ﮐﺮﺩه اﻳﻢ ﺩﺭ ﻋﺸﻖ ﺑ&= #65166; ﺍﺷﻴاء ﻭﺑﺎ ﺧ= 5262;ﺩﻣﺎﻥ ﮐﻪ ﺑﺪﻭﺭ ﺍﺯﻋ&= #65208;ﻖ ﺍﻟﻬﻰ ﻭ ﺃﺑﺪﻯ = ﺑﺎﺷﺪ، ﺍﻧﺴﺎﻧﻬﺎ ﮐﻤ&#= 65176;ﺮ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #64400;ﻨﻮﻧﻰ ﺧﻮﺩﺭﺍ ﺭﺍﺣﺖ &= #65175;ﺮ ﻭ ﺭﻓﺎﻫﻰ ﺗﺮ ﻣ= ﻴﮑﻨﺪ. ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳ= ﺘﻤﮑﺎﺭﻯ ﺍﻭ ﺑﻴﺸﺘﺮ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﭘس ﻗﻬﻘ&= #65198;ﺍﺭﻓﺘﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﭘس اﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&#= 65197; ﺁﻥ ﮔﺮﺩﻧﺪ. ﻋﺸ= ﻖ ﻏﻴﺮ ﺍﻟﻬﻰ ﺳﺮ&= #65165;ﺳﺮ ﮔﺮﻓﺘﻦ ﺍﺳﺖ،= 5261; ﻋﺸﻖ ﺍﻟﻬﻰ ﺳﺮ&= #65165;ﺳﺮ ﺩﺍﺩﻥ ﺍﺳﺖ. ﺗﺎ= ﺑﻌﺪﺍ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﮔ&= #65262;ﻧﻪ ثوﺍﺏ ﻭ ﻋﻘﻞ ﻭ &= #64400;ﺮﺍﻣﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻤﺎ ﭼﻪ ﺑﺪﻫﺪ.= ﻭ ﻟﺬﺍ ﻫﺴﺘﻰ ﻫﺎ&= #65263; ﻣﺎﺩﻯ ﺑﻤﺎ ﻭﻓ&= #65166; ﻧﻤﻰ ﮐﻨﻨﺪ. ﮐﻪ= ﻳﺎ ﺭﺑﻮﺩﻩ ﻭ ﻳﺎ ﮔ= ﺮﻓﺘﻪ ﺷﺪﻩ،ﻭ ﻳﺎ ﺑﺎ &= #65251;ﺮﮒ ﺯﻣﻴﻦ ﮔﺬﺍﺭﺩ&#= 65257; ﺷﺪﻩ،ﻭﺧﻮﺩ ﺑ= 5200;ﻳﺮ ﺧﺎﻙ ﻣﻴﺮﻭﺩ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻇﺎﻫﺮﺍ ﻣﺎ A= 251;ﺎﻟﻚ ﺁﻧﭽﻪ ﮐﺴﺐ ﮐﺮ&= #65193;ه اﻳﻢ ﻫﺴﺘﻴﻢ. ﻭ&= #65247;ﻰ ﺩﺭﻭﺍﻗﻊ ﻣﺎ ﻣ&= #65252;ﻠﻮﻙ ﻭ ﺑﺮﺩﻩ،ﻭ ﻧﮕ&#= 65260;ﺒﺎﻥ ﺍﻳﻦ ﺍﻣﻮﺍﻝ ﻫ&= #65204;ﺘﻴﻢ. ﺑﻘﻮﻝ ﻣﻌﺮﻭف اﻣﺎﻧت ﺒﻬﺮ ﺭ= 5261;ﺯﻯ ﺩﺭ ﺩﺳﺖ ﻣﺎﺍﺳ&= #65174;. ﻭﺍﻣﺎﻧﺖ،ﻫﻤA= 166;ﻥ ﺍﻭﻡ ﮐﺮﺩﻥ ﻭﻫ&= #65262;ﻡ ﻧﻤﻮﺩﻥ ﺳﻠﻮﮐ&#= 65264; ﺍﺳﺖ . </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺫﺍ= ﺕ ﻭﻣﻨﻴّﺖ ﺷﺨﺺ &#= 65255;ﻴﺰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩ&#= 65197; ﻟﺎﻙ ﺧﻮﺩ ﺑﺎﻗ&= #65264; ﺑﺎﺷﺪ. ﺑﺎﻳﺪ ﺑ= ﺎ ﻏﻴﺮ ﺧﻮﺩ ﻣﻠﺤ&= #65238; ﮔﺮﺩﺩ،ﺗﺎ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﺭﺍﻣﺶ ﺑﮕﻴﺮﺩ ﻭ ﺍﺯ ﻏ= ﻢ ﻭ ﺗﺮس ﺗﻨﻬﺎﺋ&#= 65264; ﺧﻠﺎﺻﻰ ﻳﺎﺑﺪ. = ﻭ ﺗﻤﺎﻡ ﻋﻤﺮ ﺗﻠ&= #65166;ﺵ ﻭ ﮐﻮﺷﺸﻬﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺻﺮﻑ ﺧﺮﻭﺷﻴﺪ&#= 65253; ﻭﺟﻨﺠﺎﻝ ﮐﺴﺐ &= #65169;ﻴﺸﺘﺮ،ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺎ &= #65193;ﻳﮕﺮﺍﻥ ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ. = ﺭﺍﺯ ﻃﺒﻴﻌﺖ ﺣﻔﻆ ﺫ&= #65165;ﺕ ﻭ ﺑﻘﺎﻯ ﺧﻮﻳﺸ&= #65176;ﻦ ﺍﺳﺖ. ﻧﻪ ﻓﻘﻂ ﺗ= ;ﺮس ﻭﺗﻨﻬﺎﺋﻰ ﺍﺳ&#= 65174;،ﻭ ﺍﻳﻨﮑﻪ ﻳﻚ ﻓﻄ&= #65198;ﺕ ﺫﺍﺗﻰ ﺍﺳﺖ،ﮐ= 5258; ﺣﻔﻆ ﺧﻮﺩ ﮐﻨﺪ.= ﻭﻟﻰ ﻧﻴﺎﺯﻫﺎﻯ ﻣﺎ&#= 65193;ﻯ ﻋﻠّﺖ ﺍﺻلی ﻨA= 268;ﺴﺖ. ﻭ ﺍﻣﻴﺪ ﺗﺄﻣﻴ&= #65254; ﻧﻴﺎﺯﻫﺎﻯ ﺗﻤ&#= 65166;ﻡ ﻧﺸﺪﻧﻰ،ﺗﻨﻬA= 166; ﺗﺮﻙ ﺃﺻﻞ ﻧﻴﺎ&= #65199;ﻭﺧﻮﺍﺳﺘﻦ ﺑﺮﺍی ﻨﺨﻮﺍﺳ= 5176;ﻦ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﮐﺎ= ;ﺭ ﺭﺍ ﺗﻨﻬﺎ ﺳﺎﻟ&= #65242; ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﮑ&= #65258; ﺍﻣﻮﺍﻟﺶ ﺭﺍ ﺑ&= #65170;ﺮﻧﺪ،ﺧﻮﺩ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ &= #65261; ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﮑ&= #65258; ﺳﺮﺑﺎﺭ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺍﻭ ﮔﺮﺩﺩ، ﺧﻮ&#= 65193; ﺁﻥ ﺭﺍ ﻃﺮﺩ ﻣﻴ= ﮑﻨﺪ. ﭘس ﺍﻧﺴﺎﻧﻬﺎ= 5263; ﻏﻴﺮ ﺳﺎﻟﻚ،ﻫ= 5252;ﻴﺸﻪ ﺩﻧﺒﺎﻝ ﺷﻨﺎﺧ&#= 65174; ﻏﻴﺮ ﺧﻮﺩ،ﻭﮐ= 5204;ﺐ ﺑﻴﺸﺘﺮ ﺍﻃﻠﺎ&#= 65227;ﺎﺕ ﻭ ﺍﺷﻴاء ﻭﺍﻣ= 5262;ﺍﻝ ﻭﻣﻘﺎﻣﺎت هس= 8;ند. ﻭ ﮐثرﺕ ﺭﺍ ﻇﺎ&#= 65259;ﺮﺍ ﺑﺮﺍﻯ ﺣﻔﻆ ﺫﺍ&= #65173; ﻣﻴﺨﻮﺍﻫﻨﺪ، = 705;ه عملا ﺑﺎﻋث ﺍ᥵= 5;ﻠﺎﻑ ﻭ ﺧﺴﺮﺍﻥ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻴﺁﻧﺎﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺳﺎﻟﻚ ﻫ= ﺮ ﭼﻴﺰ ﺭﺍ ﺭﻫﺎ ﮐ= ﻨﺪ،ﮐﻪ ﻳﻚ ﭼﻴﺰ ﺍﺯ ﺧﺪ= ﺍﻭﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﻫﻤﺎﻥ ﮐﻤﺎﻟﺎ&#= 65173; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻳﺎ ﮐﺴﺐ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﺍ= ﻟّﺎ ﺟﺰ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺠﻬﺎﻥ ﺩﺭﺗﻮ&#= 65247;ﺪﺍﺕ ﻣﮑﺮﺭﻋﺎﻗﺒﺘ= 5264; ﻧﺪﺍﺭﺩ.<span style=3D'mso-spacerun:yes'>&= nbsp; </span>ﭘس ﺷﻨﺎﺧﺖ ﺑ= 5268;ﺸﺘﺮ ﻭ ﺟﺰﺋﻰ ﺍﺯ ﺫﺍ= ﺕ ﻣﺘﺤﻘﻖ ﺷﺪﻥ،= 5227;ﻤﻠﺎ ﻣﺰﻳﺪ ﺁﻟﻮﺩﮔ&#= 65264; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ. ﻫﻤﻴﺸﻪ ﺩﺭ ﺍﻳ&= #65254; ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﻭ&= #65251;ﻌﻠﻮﻡ ﺩﺭ ﻋﻠﻢ،ﺑﺎﻳ= 5254; ﺷﺮﻁ ﮐﺎﺭ ﻣثب= 578; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65251;ﻌﻠﻮﻡ ﻏﻠﻂ ﻭﻣﻨﺤﺮﻑ &= #65261; ﻗﻬﻘﺮﺍﺋﻰ ﺩﻭ&#= 65197; ﺍﺯ ﺣﻘﻴﻘﺖ ﻧﺒ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺷﺎﻫﺪ ﻭﻣ&= #65208;ﻬﻮﺩ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺷ= ﻬﻮﺩ. ﺍﻳﻦ ﺍﻣﺘﻴﺎﺯ &= #65197;ﺍ ﺩﺍﺭﺩ،ﮐﻪ ﻳﻚ &#= 65153;ﺭﻯ ﺍﻟﻬﻰ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺍ&= #65203;ﺖ. که ﺒﺎ ﻣﺴﺎﻋﻰ &#= 65191;ﻮﺩ ﺍﻧﺴﺎﻥ ﻭﮐﻤﻚ &= #65191;ﺪﺍﻭﻧﺪ ﺑﻮﺩه ﭙس ﻣﺸﻬ= 5262;ﺩﻧﻴﺰﺍﻟﻬﻰᥴ= 5;ﺳﺖ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻤ= ﻠّﻚ ﺣﻘﻴﻘﺖ، ﻫﻤﺎ= 5253; ﺣﺼﻮﻝ ﻋﻘﻠﻰ ﻭ&= #65183;ﺴﺘﻦ ﻧﻈﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﺷﺨﺼﻰ ﺍﺯ ﻣﻌ= ﺮﻓﺖ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﮐﺎ= ;ﺭ ﻭ ﺁﺭﺯﻭ،ﺗﻨﻬ= 5166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺳﺖ ﻣﻴﺪﻫﺪ ﭼ&= #65262;ﻥ ﻋﻘﻞ ﮐﺴﺒﻰ ﻧﻴ&= #65204;ﺖ. ﻭ ﻣﺘﻨﺎﺳﺐ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﻭ ﺗﻨﻬﺎ ﺑﺎ ﭘﺎ= ﮐﺴﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﻳﺶ،ﺍﺯ ﻣﻮﺍﻧﻊ ﻭ ﺁﻟﻮ&= #65193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ. ﭼﻮﻥ ﻋﻘﺪﻩ ﻫﺎ = ﻭﻋﻘﻴﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166; ﻭﻋﺎﺩﺍﺕ ﻭﻫﻮ&#= 65203;ﻬﺎ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺁﺭﺯﻭﻫﺎ = ﻭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65193;ﻳﮕﺮ ﺭﻭﺍﻥ. ﺁﻧﮕﺎﻩ = ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻭﺍﻟﻬﺎ&#= 65251;ﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺳﺎﻟﻚ ﺑﻮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﺮﺍﻯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺍﻯ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺎﺷﺪ. ﻭ= ﻧﻈﺎﻡ ﺗﮑﺎﻣﻠﻰ،ﺗﻨA= 260;ﺎ ﺗﮑﺎﻣﻞ ﻣثبت A= 261; ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ،ﮐﻪ ﻧﻈﺎﻣﻰ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺩﺭ ﻧﺎﻡ ﻭ ﺑﺪﻭ= ﻥ ﮐﻤﺎﻟﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺭ ﺣﻘﻴﻘﺖ، ﻣ&#= 65166;ﻧﻨﺪ ﮐﺴﺐ ﻣﺎﻝ ﻭ ﻋﻠ= ﻢ ﻭﻣﻘﺎﻡ ﻭ ﻏﻴﺮ&= #65257;،ﮐﻪ ﺳﺮﺑﺎﺯﻯ ﮊﻧﺮ&#= 65165;ﻝ ﺷﻮﺩ. ﺗﮑﺎﻣﻞ ﻧ= ﻴﺴﺖ ﻭ ﻳﺎ ﺑﻴﺴﻮﻳﺎ&= #65193;ﻯ ﮐﻪ ﺍﺳﺘﺎﺩ ﻭ ﭘ= ﺰﺷﻚ ﺷﻮﺩ. ﺗﮑﺎﻣﻠﻰ = ﻣثبت ﻧﻤﻴﺒﺎﺷﺪ. ﮔﺮ&= #64380;ﻪ ﺣﺘﻰ ﻇﺎﻫﺮﺍ ﺗ&= #64401;ﺎﻣﻠﻰ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﻧﺒﺎﺷﺪ. ﺩﺭ ﻭﺍ= ﻗﻊ ﺍﻧﺴﺎﻥ ﻧﺪﺍﻧ&#= 65204;ﺘﻪ ﺑﺎ ﻗﺪﺭﺗﻬﺎﻯ &= #65169;ﻴﺸﺘﺮ ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﻭ = ﻋﻠﻢ ﺑﺪﻳﮕﺮاﻥ ﺑﻨ= 5166;ﻡ ﺧﺪﻣﺖ ﺳﺘﻢ ﻣﻴ&= #64401;ﻨﺪ. ﻣﺎﻧﻨﺪ ﭘﺰﺷﻚ &= #64400;ﻪ ﭘﻮﻝ ﺳﻨﮕﻴﻨﻰ &= #65169;ﺮﺍﻯ ﻧﺠﺎﺕ ﺑﻴﻤﺎﺭ &= #65165;ﺯ ﻣﺮﮒ ﻣﻴﺨﻮﺍﻫ&#= 65194; ﺑﮕﻴﺮﺩ. ﻭﻟﻰ ﺑ= ﻴﻤﺎﺭ ﺑﺪﻭﻥ ﭘﻮﻝ ﻭﺑ&= #65194;ﻭﻥ ﻓﺪﺍ ﮐﺎﺭی ﭽﻨ&#= 65166;ﻥ ﭘﺰﺷﻚ ﺧﻮﺍﻫﺪ &= #65251;ُﺮﺩ. ﻭ ﻣﺴؤﻟﻴّﺖ ﺍ= 5191;ﻠﺎﻗﻰ ﺍﻳﻦ ﭘﺰﺷﻚ ﺟﺎ&= #65263; ﺧﻮﺩ ﻫﺴﺖ. ﻭﺷﺨ= ﺼﻰ ﺑﻮﺩﻥ ﺗﮑﺎﻣﻞ&#= 1548;ﺑﺎﺯ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﭘس ﺍﺯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺭﻭﺍﻥ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ،ﻣﻴﺘﻮﺍﻥ ﺗﺤﻠﻴﻪ ﻭ ﺑﻨﻴ&= #64401;ﻮﺋﻰ ﺭﻭﺍﻥ ﭘﺮﺩﺍﺧ&#= 65174;. ﮐﻪ ﻧﻪ ﺩﻳﮕﺮﺍ&= #65253; ﻣﻴﺘﻮﺍﻧﻨﺪ ﮐ&#= 65166;ﺭﻯ ﮐﻨﻨﺪ،ﻭ ﻧﻪ ﻣ&#= 65166; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺁﻧﺎﻥ ﺭ&= #65165; ﺑﺴﺎﺯﻳﻢ. ﮐﻪ ﺧ= ﻮﺩﻣﺎﻥ ﻧﻴﺰ ﻣﺤﺮﻭﻡ ﺍ&= #65199; ﺁﻥ ﮐﻤﺎﻟﺎﺕ ﻣ&= #65268;ﺒﺎﺷﻴﻢ. ﻣﺎﻧﻨﺪ ﺑﻴﺴﻮ&#= 65165;ﺩﻯ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﻴﺴﻮﺍﺩﻯ ﺭﺍ ﺑﺎ ﺳﻮﺍﺩ ﮐ= ﻨﺪ . ﻣﮕﺮ ﭘﻴﺮ ﮐﺎﻣ= ;ﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺭﻫA= 198;ﻓﺘﻪ ﻭ ﺳﺮﺩ ﻭﮔﺮﻡ ﺯ= ﻧﺪﮔﻰ ﻭﺭﺍﻩ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ ﮐﺸﻴﺪ&#= 65257;، ﻣﻴﺘﻮﺍﻧﺪ ﺗﺠ&#= 65198;ﺑﻴّﺎﺕ ﺧﻮﺩﺭﺍ ﺑﺴﺎﻟ&#= 65242; ﻣﻄﻴﻊ ﺧﻮﺩ ﺑﮕ&= #65262;ﻳﺪ. ﺑﺎﺯ ﻭﻇﻴﻔﻪ ﻋ&= #65252;ﻞ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎ&= #1606; ﺒﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ. ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ &= #65165;ﻧﺴﺎﻥ ﻣﻤﻠﻮﻙ ﻭﺑﺮﺩ&#= 65257; ثرﻭﺕ،ﻭ ﺁﻧﭽʌ= 58; ﮐﺴﺐ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﮐﺮﺩه ﻨﺒﺎﺷﺪ= 548;ﺗﻨﻬﺎ ﻧﻪ ﻓﻘﻂ ﺩﻝ ﺑﺂ= ﻧﭽﻪ ﺩﺍﺭﺩ ﻧﺒﻨﺪﺩ &= #65169;ﻠﮑﻪ ﺗﻨﻬﺎ ﭼﺸﻢ ﺍﻣ&= #65268;ﺪ ﺑﺪﺍﺩﻩ ﻫﺎﻯ ﺷ&= #65260;ﻮﺩﻯ ﺳﻠﻮﮐﻰ ﻭ ﻋﻘﻠ&= #65264;،ﻭﻫﺮﺩﺍﺩﻩ ﺍﺣﻮﺍﻟﻰ ﻭﺭؤ= 5267;ﺎﺋﻰ ﻭﺍﺧﻠﺎقی ﺒﺎA= 267;ﺪ ﺑﺎﺷﺪ ﻭﺣﺘﻰ ﻧ&= #65258; ثرﻭﺕ ﻭ ﻣﻘﺎﻡ &#= 65261;ﻓﺮﺻﺖ ﺳﺘﻤﮑﺎﺭﻯ که = 5188;ﺪّ ﺃﻗﻞ ﮐﺎﻣﻠﺎن اﻟﻬﻰ ﺭﺍ ﺃﻧﺪ&#= 64400;ﻰ ﺑﺪﻭﺭ ﺍﺯ ﺧﺪﺍ = ﻣﻴﮑﻨﺪ،ﮐﻪ ﻭﻗﺖ ﺍﻭﺭﺍ ﺑﮕ&= #65268;ﺮﺩ. ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ = ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65169;ﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺟ&= #65252;ﻊ ﻧﻤﺎﻳﺪ. ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ،ﺑﺮﺩﻩ ﻭ ﻧﮕﻬﺒﺎﻥ ثر= 5261;ﺕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺩ&= #65197; ﺳﺎﻟﻚ ﮐﻪ ﺧﻮﺏ = ﺑﻨﮕﺮﻳﻢ. ﺗﻨﻬﺎ ﻋﺸﻖ ﺍﻭ = ﺑﺪﻳﺪﺍﺭ ﺭﻭﻯ ﻳﺎﺭ ﻣﻬﺮ&= #65169;ﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ = ﻋﻠﻰّ ﻧﻪ ﺑﻬﺸﺖ ﺧﺪﺍ = ﺭﺍ ﻣﻴﺨﻮﺍﻫﻢ ﻭﻧ&#= 65258; ﺍﺯ ﺟﻬﻨﻢ ﺍﻭ ﻣ= ﻴﺘﺮﺳﻢ،ﺑﻠﮑA= 258; ﺗﻨﻬﺎ ﺩﻳﺪﺍﺭ &= #65197;ﻭﻯ ﻣﻌﺸﻮﻕ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍﻣﻴﺨﻮA= 165;ﻫﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﺼﻮﺭ ﻣﺘﻔﮑّﺮﻳﻦ ﻏ= 5268;ﺮ ﺍﻟﻬﻰ،ﮐﻪ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻌﺮﻓﺘﻬﺎﻯ ﻣﺎ ﻭاﻘﻌﻴّﺘA= 264; ﻣﻄﺎﺑﻖ ﺁﻧﭽﻪ &= #65169;ﺎﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﺍﺳﺖ، &#= 65187;ﻘﻴﻘﺖ ﺍﺷﻴاء ﻣﻴﺒﺎA= 207;ﺪ. ﮐﻪ ﻫﺮﮔﺰ ﭼﻨﻴ&= #65254; ﺣﻘﻴﻘﺘﻰ ﺭﺍ ﻧ&= #65252;ﻰ ﺑﻴﻨﻴﻢ،ﭼﻮﻥ = 5197;ﻭﺍﻥ ﺁﻟﻮﺩﻩ ﺩﺍﺭﻳ&#= 65250;. ﺗﺎﺯﻩ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﺣﻘ&= #65268;ﻘﺖ ﻧﻤﻰ ﺑﻴﻨﻨﺪ. ﻭ= ﻟﻰ ﻭﺍﻗﻌﻴّﺘﻬﺎA= 263; ﺩﺭﭼﺸﻢ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﺣﻘﻴﻘﻰ ﺗﺮ = ﻣﻴﺒﻴﻨﻨﺪ. ﻭ ﺣﻘﻴﻘﺖ ﺁﻧﻬ&= #65166; ﺳﺮﺍﺳﺮ ﻣﺘﻌﻠ&#= 1617;ﻖ ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗ&#= 65198; ﻫﻤﻪ ﭼﻴﺰ ﺍﺳﺖ.= ﭼﻪ ﺁﻳﻨﺪﻩ ﺭﻭﺡ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺧﻮﺩ،ﻭ= 4380;ﻪ ﺍﺷﻴﺎاءﮐﻪ ﺭA= 261;ﺡ ﺁﻧﻬﺎ ﺑﮑﻤﺎﻝ &= #65255;ﻮﻋﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﭼ= ﮕﻮﻧﻪ ﺧﻮﺩﺳﺎﺧﺘﻪ ﺍ&#= 65255;ﺘﺰﺍﻋﻰ ﻭ ﺫﻫﻨﻰ،ﻣﻴﺘ= 5262;ﺍﻧﺪ ﻧﺎﻡ ﺣﻘﻴﻘﺖ ﺑ&= #65192;ﻮﺩ ﺑﮕﻴﺮﺩ. ﮐﻪ ﺣﺘ= ﻰ ﻭﺍﻗﻌﻴّﺖ ﻫﻢ &#= 65255;ﺪﺍﺭﺩ. ﺑﺴﻴﺎﺭ ﻭﺍﻗﻌ&#= 65268;ّﺘﻬﺎ،ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻋﻤ&#= 65198;ﻯ ﺳﺮﮔﺮﺩﺍﻥ ﺁﻥ &= #65169;ﻮﺩﻧﺪ،ﻭﻫﻤʌ= 64; ﻭ خیاﻟﻰ ﺍﺯ ﺁ= 5167; ﺩﺭ ﻣﻴﺂﻳﻨﺪ ﺣ&= #65240;ﻴﻘﺖ ﻳﺎﺑﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ، ﺑﺎﺯ ﺩﺭ ﺣﺪﻭﺩ = ﻋﻘل ﺮبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ،ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻮع ﺒﺸ&#= 65198;ی ﻤﻴﺒﺎﺷﺪ. ﮐﺴﺎ&= #65255;ﻰ ﮐﻪ ﺣﺘﻰ ﺧﺒﺮی ازﺣﻘﻴﻘﺖ ﻧﺪA= 165;ﺭﻧﺪ،ﺍﺯ ﻭﻗﺎﻳﻊ ﺯﻧﺪﮔ&#= 65264; ﺧﻮﺩ ﻣﺪﺍﻡ ﻟﺬ&= #65173; ﻣﻴﺒﺮﻧﺪ ﻭﺩﻟ&#= 65192;ﻮﺵ ﻫﺴﺘﻨﺪ. ﻭﺣﺘﻰ = ﺳﺮﻣﺴﺖ ﮐﻪ ﻫﺮﮔﺰ ﻭﺍﻗ&= #65228;ﻴّﺖ،ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴﻘﺖ &= #65259;ﺴﺘﻰ،ﻫﻴﭻ ﮔﻮﻧﻪ ﺁﺳﻴﺒﻰ &= #65165;ﺯ ﺷﻨﺎﺧﺘﻬﺎﻯ ﺑ&#= 65166;ﻃﻞ ﺑﻨﺎﻡ ﺣﻘﻴﻘت &#= 65256;ﻤﻰ ﺑﺮﻧﺪ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﻫﺴﺘﻰ ﻭﺧﺪﺍ ﺁ&= #65203;ﻴﺐ ﺑﺒﻴﻨﺪ. ﺗﻨﻬﺎ = ﺧﻮﺩ ﻣﺘﻮﻫّﻢ ﻭ ﺧﻴ&#= 65166;ﻝ ﭘﺮﺩﺍﺯ ﺃﺳﻴﺮ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺑ&= #65166;ﺷﺪ، ﮐﻪ ﺁﺳﻴﺐ ﻣﻰ ﺑ= ﻴﻨﺪ. ﭼﻮﻥ ﺑﻘﻬﻘﺮﺍ&#= 65259;ﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻣﻴﺮﻭﻧﺪ. = ﻭﺣﺘﻰ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺟﻬﻨّﻢ ﻧﺨﺴﺘﻴﻦ ﺧﻮﺩ &= #64400;ﻪ ﺯﻧﺪهﻫﺴﺘﻨﺪ. &#= 65261; ﺭﻧﺞ ﻭﺩﺭﺩ ﺁﻧ&= #65198;ﺍ ﺍﺣﺴﺎس ﻤﻴﮑﻨ= 5256;ﺪ. ﻳﺎ ﺩﺭ ﺟﻬﻨّﻢ &= #65193;ﻭﻡ ﮐﺎﺑﻮﺳﻬﺎﻯ ﺷ&#= 65170;ﺎﻧﻪ، ﻳﺎ ﭘس ﺍﺯ ﻣﺮﮒ = ﺳﺨﺘﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺣﻴﻮﺍﻧﻰ ﺩʋ= 97; ﺟﻬﺎﻥ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﻭ= ﻗﺘﻰ ﮐﻪ ﭼﻨﻴﻦ ﺭﻭﺣ&= #65264; ﻣﺴﺦ ﺷﺪﻩ ﻣﻴﻤ&= #65262;ﻥ ﻭﺧﻮﻙ،ﭼﻮﻥ ﺩ= 5267;ﮕﺮ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ،ﻭﺑﻴﺎA= 193; ﻣﻴﺂﻭﺭﺩ،ﮐﻪ = 4380;ﻪ ﺑﻮﺩﻩ ﻭ ﭼﻪ ﺷﺪ= ﻩ، ﻭ ﺣﺘﻰ ﺍﮔﺮ ﺑﻔ= ﻬﻤﺪ،ﮐﻪ ﭼﺮﺍ ﭼﻨﻴﻦ ﺷﺪ&= #65257; ﻭ ﻣﻴﺨﻮﺍﻫﺪ ﮐ&= #65258; ﺟﺒﺮﺍﻥ ﮐﻨﺪ،= 5261; ﻋﮑس ﺁﻧﭽﻪ ﺩﺭ&#= 65169;ﺸﺮﻳّﺖ ﺍﻧﺠﺎﻡ ﻣﻴﺪﺍ&#= 65193;ه ﺒﮑﻨﺪ،ﻫﺮﮔﺰ = 5165;ﻣﮑﺎﻧﻰ ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ &= #65165;ﻳﻦ ﺗﺼﻮﺭﺍﺕ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺣﺘﻤﺎﻟﻰ ﻧﻴﺴﺖ. ﻋﺎﺭﻓﺎ&= #65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65175;ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺗﻨﻬﺎ = 5153;ﻧﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺧﻮﺩ،A= 207;ﻬﻮﺩﻯ ﺭﺳﻴﺪﻥ ﺑﺤﻘﺎ&#= 65267;ﻖ ﻧﺴﺒﻰ،ﻭ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻟﺪنّی هستند &= #65203;ﺎﻟﮑﺎﻥ ﺗﺮﻙ ﺍﻣﺘﻠﺎﻙ &= #65261; ﮐﺴﺐ ﻣﺎﺩﻳّﺎ= 5173; ﻣﻴﮑﻨﻨﺪ،ﻭ ﺣ= 5176;ﻰ ﺍﻣﺘﻠﺎﻙ ﻣﻌﻨ&#= 65262;ﻳّﺎﺕ ﻭ ﻋﻠﻮﻡ ﻭ ﻏﻴﺮ= ﻩ ﺭﺍ،ﻋﻠﻰ ﺭﻏﻢ &#= 65165;ﺭﺯﺷﻬﺎﻯ ﻧﺴﺒﻰ ﺁﻧﻬﺎ ﺑ&= #65166;ﺯ ﺁﻧﻬﺎ ﺭﺍ ﺗﺮﻙ = ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮﺍ ﺑﮑﺴﺐ ﺍ&= #65251;ﻮﺭ ﻣﻴﻨﻮﻯ ﺩﻝ ﺑﺴ&= #65176;ﻪ ﺍﺳﺖ. ﻭﻫﻤﺎﻥ ﮐ= ﺴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﺩﺭ ﺩﻳﺪﺍﺭﻯ ﺍﺯ ﻋ&= #65262;ﺍﻟﻢ ﻣﻠﮑﻮﺗﻰ ﻭ ﺟﺒ&= #65198;ﻭﺗﻬﺎﻯ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﺍﺯ= ﺳﻤﺖ ﻣﺎ،ﻭ ﻳﺎ ﮐﺴﺐ &= #65165;ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻫﺮ ﻟﺤ&#= 65224;ﻪ ﺁﻣﺎﺩﻩ ﺧﻮﺩ. ﺍ= ﻳﻦ ﻧﮑﺘﻪ ﻧﻴﺰ ﮔﻔ&= #65176;ﻨﻰ ﺍﺳﺖ،ﮐﻪ ﭘس ﺍ= 5199; ﻣﻌﺮﻓﺖ ﺍﻧﺴﺎ&#= 65253; ﺍﺯ ﺃﺷﻴاء ﺑﺪ= 5261;ﻥ ﺩﻳﺪﻯ ﺍﻟﻬﻰ،= 5227;ﻤﻠﺎ ﻫﻴﭽﮕﻮﻧﻪ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﺄثیرﻯ ﺩﺭ ﻣﺎﻫﻴّﺖ ﺍ&#= 65207;ﻴاء ﻧﺪﺍﺭﺩ. ﻭﺍﻧﺴ&= #65166;ﻥ ﺗﻨﻬﺎ ﺑﻔﮑﺮ ﺍ&= #65267;ﻦ ﺍﺳﺖ،ﮐﻪ ﭼﮕﻮ= 5255;ﻪ ﺍﺯ ﺁﻥ ﺳﻮﺩ ﻓﻮ= ﺭﻯ ﻭ ﺍﻳﻦ ﺟﻬﺎﻧﻰ = ﺑﺒﺮﺩ. ﻭ ﺑﺠﺎﻯ ﺍﻳﻨﮑ&= #65258; ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻓ&= #65166;ﻋﻞ ﻭ ﺍﺷﻴاء ﻣﻔﻌ= 5262;ﻝ ﺑﺎﺷﻨﺪ،ﺍﻳﻦ = 5165;ﺷﻴاء ﻓﺎﻋﻞ ﺑﻮﺩﻩ،= 5261;ﺫﻫﻦ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺍﻧﺴﺎﻥ ﻣﻔﻌﻮ&#= 65245; ﺷﺪﻩ،ﻭﺍﺳﻴﺮ = 5261; ﺑﺮﺩﻩ ﮔﺮﺩﻳﺪ&#= 65257; ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻋﻴ= ﺐ ﮐﺴﺐ ﻋﻠﻢ ﻭﻣﺎ&= #65193;ﻳّﺎﺕ ﺍﺳﺖ،</span><span dir=3DLTR></span><span lang=3DA= R-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻧ= ;ﻪ ﮐﺴﺐ ﻋﻠﻤﻰ ﺍﻟﻬﻰ ﻭ = ﻟﺪﻧّﻰ. ﮐﻪ ﺍﮔﺮ ﺍﻧﺴﺎ&= #65253; ﮐﺎﻣﻞ،ﺧﻮﺩﺭA= 165; ﺑﺮﺩﻩ ﺻﺎﺣﺐ ﻋ&= #65248;ﻢ ﻟﺪﻧّﻰ ﺑﺪﺍﻧ= 5194; ﺍﻳﻦ ﺍﻣﻴﺪ ﺭﺍ = ﺩﺍﺭﺩ،ﮐﻪ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65255;ﻴﺰ ﺑﺮﻭﺩ. ﻭ ﻳﺎ ﺁﻳ= ;ﻨﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻴ&= #65166;ﺑﺪ،ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻃ&= #65248;ﺴﻢ ﻭﺯﻧﺪﺍﻥ ﺗﻨﮓ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﻄﻠﺴﻢ &= #65261; ﺯﻧﺪﺍﻥ ﻃﻠﺎﺋ&#= 65264; ﻭﺳﻴﻌﺘﺮ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺮﻭﺩ. ﺍ= ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺑﺎ ﭘﻴﺸ&= #65198;ﻓﺖ ﺧﻮﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻤﭽﻨ= ;ﺎﻥ ﻓﺎﻋﻞ ﺍﺳﺖ. ﻭﮐ= ﺴﺐ ﺍﻟﻬﻰ ﺍﻭ ﻧﻴﺰ = ﻣﻨﻔﻌﻞ ﻧﻴﺴﺖ. ﮐﻪ ﻫﻤﭽ= ﻨﺎﻥ ﻓﺎﻋﻞ ﺍﺳﺖ. ﻭ ﻫ= ;ﺮ ﺩﻭﺟﻨﺒﻪ ﻓﺎﻋ&#= 65248;ﻴّﺖ ﺳﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭ ﭘﻴﺮﻭﺯﻯ ﺑﻴ&= #65208;ﺘﺮ،ﻭﺣﺘﻰ ﺑﺮﺧﻠﺎﻑ ﻫﺮ ﺗ&= #65252;ﻠّﻚ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ &= #65247;ﺪﻧّﻰ ﻭ ﺍﻟﻬﻰ،ﺑﺎﺯ &#= 65193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;، ﺻﺎﺣﺐ ﺗﻤﻠّﻚ &#= 65227;ﻠﻮﻡ ﻭ ﺷﻨﺎﺧﺖ ﻫﺎﻯ = ﻓﻴﺰﻳﮑﻰ ﻭﺍﻗﻌﻰ ﺗﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺍﻳﻦ ﻭﺍﻗﻌﻴّ= 5174; ﻓﻴﺰﻳﮑﻰ ﺭﺍ ﻧ&= #65268;ﺰ ﺑﺪﺭﺳﺘﻰ ﻧﻤﻰ &= #65207;ﻨﺎﺳﻨﺪ. ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴ&= #65168; ﻣﻌﻠﻮﻡ ﺍﺳﺖ،= 4400;ﻪ ﺟﻬﺎﻥ ﺁﺷﮑﺎﺭ &= #65195;ﺍﺕ ﺍﻧﺴﺎﻥ ﺗﺸﻨﻪ &= #65235;ﻄﺮﻯ ﺑﺘﮑﺎﻣﻞ ﺍﺷﺒ&#= 65166;ﻉ ﻧﻤﻰ ﺷﻮﺩ. ﻭ ﺁﺭ= ;ﺯﻭﻫﺎﻯ ﻣﺎﺩﻯ ﻧﻴﺰ ﺑﺮ&= #65165;ﻭﺭﺩه ﻤﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ. ﻧﻪ ﺗﻮﺭﻡ= ﺗﻦ ﻳﺎ ﺫﻫﻦ،ﺍﺯ ﻣ&#= 65228;ﻠﻮﻣﺎﺕ ﻭﺗﻮﺭﻡ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺑﺎ ﮐﻤﭙﻠﮑس ﻭ&#= 65227;ﻘﺪﻩ ﻫﺎﻯ ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ. ﻭ ﺗﺎﺯﻩ ﺁﻧﮕﺎ&= #65257; ﺩﺭ ﺻﻮﺭﺕ ﺍﺣﺘ&= #65252;ﺎﻝ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 4344;ﺎﮐﺴﺎﺯﻯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺳﺨ&= #65174; ﺗﺮ ﻣﻴﺸﻮﺩ. ﻭﮐ= ﻤﺘﺮ ﻣﻴﻞ ﺑﺘﮑﺎﻣﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺮﺍﻯ ﮐ&= #65204;ﻰ ﻫﻢ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;. ﻭ ﻃﻤﻊ ﻭ ﺧﻮﺩ ﭘ= ;ﺴﻨﺪﻯ ﺩﺭ ﻋﻮﺽ ﭼﻨﺎﻥ = ﻧﻴﺮﻭﻣﻨﺪ ﻣﻴﮕﺮﺩﺩ،ﮐﻪ = 5175;ﺒﺪﻳﻞ ﺁﻥ ﺑﺒﺨﺸﺶ ﻭ ﻓ= ﺪﺍﮐﺎﺭﻯ ﻭ ﺣﺘﻰ ﻫﻤﮑﺎر&#= 65263; ﻭﻣﺸﺎﺭﮐﺖ ﺑﺎ &= #65193;ﻳﮕﺮﺍﻥ ﺳﺨﺘﺘﺮ ﻣﻴﺸﻮ&#= 65193;. ﻭﺣﺘﻰ ﻣﻌﺸﻮﻕ &= #65199;ﻥ،ﻳﺎ ﻣﺮﺩ ﻣﺤﺒﻮﺏ ﺗ&= #65170;ﺪﻳﻞ ﺑﺤﺮﺹ ﺗﻤﻠّﻚ &#= 65261; ﺑﺮﺩﻩ ﮐﺮﺩﻥ ﻭ = ﻣﺤﺒﻮﺏ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺧ= ﻮﺩ ﺩﺭ ﺁﻭﺭﺩﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺍﮔﺮ ﻋﺎﺭﻓﺎ&= #65253; ﺩﺭﮐﺴﺐ ﺣﻘﺎﻳ&#= 65238; ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺍﻧﺠ&#= 65166;ﻡ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65169;ﺴﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻳﺎ ﺩﻳﮕﺮ&= #65165;ﻥ،ﮐﻪ ﻫمه ﺁﻧﻬﺎ ﺍﺷ= 5170;ﺎﻋﻰ ﻧﺪﺍﺭﻧﺪ،ﻭﻟA= 264; ﻫﺮﮔﺰ ﺍﺯ ﻧﻮﻉ = ﺣﺮﺹ ﻭ ﻃﻤﻊ ﻧﻴﺴﺖ. ﺯ= ;ﻳﺮﺍ ﺩﻫﺸﻰ ﻣﻌﻨﻮﻯ &= #65261;ﻣﻴﻨﻮﻯ،ﻋﻤʌ= 48;ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻴﺰﻯ ﺍﺯ ﺍA= 255;ﺴﺎﻥ ﮐﻢ ﻧﻤﻴﺸﻮﺩ. ﮐ= ﻪ ﺑﻴﺸﺘﺮ ﻫﻢ ﻣﻴ&= #65208;ﻮﺩ. ﻣﺎﻧﻨﺪ ﭘﺮﺳﺶ &= #64400;ﻮﺩﮐﺎﻥ ﻣﺤﺼّﻞ ﺍﺳﺖ. ﮐ&= #65258; ﻣﻌﻠّﻢ ﺑﺮﺍﻯ &#= 65259;ﺪﺍﻳﺖ ﻃﻔﻞ ﻋﻤﻠﺎ ﺑﺘ&= #65236;ﮑّﺮ ﻭ ﺗﻠﺎﺵ ﻣﻴﭙﺮ&= #65193;ﺍﺯﺩ. ﭘس ﺑﺎﻋث ﺍﺯﺩ= 5267;ﺎﺩ ﻣﻌﻠﻮﻣﺎﺕ ﻭﺗ&#= 65188;ﺮﺑﻪ ﻣﻌﻠﻢ ﻣﻴﮕﺮﺩ&#= 65193;. ﻫﻤﻴﻦ ﻃﻮﺭ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ،ﮐﻪ ﭘﺮﺳ= 5208;ﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﭘﻴ&#= 65198; ﺭﺍ ﺑﭙﺎﺳخ هاA= 263; ﮔﻮﻧﺎﮔﻮﻥ،ﺑA= 198;ﺍﻯ ﺍثبات ﻳﻚ ﺣﻘʌ= 68;ﻘﺖ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ ﮐﻪ ﺧﻮﺩ ﺗﺠﺮﺑ&= #65258; ﺟﺪﻳﺪ ﻭﺧﻮﺑﻰ &= #65169;ﺮﺍﻯ ﮐﺴﺐ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﺎﻣﻰ ﻣﻴﮕﺮﺩﺩ. ﻭﻋﺒ&= #65166;ﺩﺍت عاﺷﻘﺎﻧﻪ ﮐﻪ = 5251;ﻌﺸﻮﻕ ﺭﺍ ﺑﻐﻞ ﮐﻨﺪ ﺧ= ﻮﺩﺭﺍ ﺩﺭﺗﻤﻠّﻚ ﻣﻌ= 5208;ﻮﻕ ﻣﻴﮕﺬﺍﺭﺩ. ﻭﻫ&= #65198;ﮔﺰ ﻗﺼﺪ ﺳوء ﺍﺳﺘ= 5236;ﺎﺩﻩ ﺍﺯ ﻣﻌﺸﻮﻕ ﺭﺍ = ﻧﺪﺍﺭﺩ. ﭼﻪ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺑﺎﺷﺪ،ﻭ ﻳﺎ ﻣ&#= 65188;ﺒﻮﺑﺎﻥ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ&#= 1548;ﻭ ﻳﺎ ﺁﺭﺯﻭﻫﺎﻯ &= #65165;ﻭ،ﺍﮔﺮ ﻣﺘﺤﻘﻖ ﺷﻮﺩ. ﻣ= ﺎﻧﻨﺪ ﺳﻠﺎﻣﺘﻰ ﭘس ﺍ&#= 65199; ﺑﻴﻤﺎﺭﻯ،ﻳﺎ = 5251;ﺎﻝ ﭘس ﺍﺯ ﻧﻴﺎﺯ ﮐ&= #65258; ﺭﺳﻴﺪه ﻫﺎ ﺭﺍ &= #65251;ﻤﻠﻮﻙ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﺑﻠﮑﻪ ﻣﺴؤﻟﻴّﺖ ﺟﺪA= 267;ﺪﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻩ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ&#= 1548;ﺍﮔﺮ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﺫﺍﺕ ﺧﻮﺩ ﻟﺎﺯ&= #65249; ﺑﺪﺍﻧﺪ ﻋﻤﻠﺎ &= #65195;ﺍﺕ ﺁﻧﻬﺎ ﺭﺍ ﮐﺴﺐ = ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﺘﺎﻓﻴﺰﻳﻚ ﮐ&#= 65204;ﺐ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭﺭ&= #65261;ﺣﻰ ﻭﻣﻴﻨﻮﻯ ﺍﺳﺖ &= #64400;ﻪ ﺑﺼﻮﺭﺍﺕ ﺍﺻﻄ&#= 65248;ﺎﺣﺎ ثوﺍﺏ ﺫﺧﻴﺮﻩ = 5153;ﺧﺮﺕ آینده ﻣﻴﮕﺮﺩ= ;ﺩ. ﻋﺸﻖ ﻣﺎﺩﻳّﺎ= 5173; ﺟﻨﺒﻪ ﺯﻳﺎﺩﻩ &= #65191;ﻮﺍﻫﻰ ﺍﻓﻘﻰ ﺍﺳﺖ،ﻭ= 5247;ﻰ ﻋﺸﻖ ﺍﻟﻬﻰ ﺯﻳ&= #65166;ﺩﻩ ﺧﻮﺍﻫﻰ ﮐﻴﻔﻰ &= #65261;ﻣﻘﺎﻣﻰ،ﻭ ﺗﻘﺮﺏ ﺑﻴﺸﺘﺮ &= #65169;ﻤﺤﺒﻮﺏ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﺳﺎﺑﻖ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﺑﻌﻨﻮﺍﻥ ﺳﭙﺎ&#= 1587; ﻭﮐﺴﺐ ﺭﺿﺎﻳﺖ &= #65169;ﻴﺸﺘﺮﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ. ﺗﻀﺎﺩ ﻭ ﺍﺧﺘﻠ&= #65166;ﻑ ﻭﺗﺮﺩﻳﺪ ﺩﺭﻫ&#= 65198; ﮐﺴﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺎﺩﻯ= ; ﺩﺳﺖ ﻣﻴﺪﻫﺪ،ﻭﻟﻰ = 5193;ﺭﮐﺴب اﻟﻬﻰ ﻭﻣﻌﻨﻮ= 5263; ﺗﻀﺎﺩﻯ ﻧﻴﺴﺖ. = ﺑﻠﮑﻪ ﺗﮑﻤﻴﻞ ﻭ ﺑﻬﺒ&= #65262;ﺩ ﻭﺗﻌﺎﻟﻰ ﻣﻰ ﺑ&= #65166;ﺷﺪ. ﺳﺎﻟﻚ ﺑﺎ ﺭﺳﻴ&= #65194;ﻥ ﺑﻤﺤﺒﻮﺏ ﻧﻤﻰ &= #65191;ﻮﺍﻫﺪ ﻣﺤﺒﻮﺏ ﺭﺍ ﺩﺭ = ﺣﺪّ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ&#= 1548; ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺧﻮﺩ،ﺩﺭ ﺧﺪﻣ= 5174; ﻣﺤﺒﻮﺏ ﺑﺎﺷﺪ. = ﭘس ﺗﺴﻠﻴﻢ ﺍﻭ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭ ﺗﺎ ﺳﻄﺢ ﮐﺴﺐ= ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺎﻟﺎﺗﺮ ﻣﻮﻓ&#= 65238;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺸﻮﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺴ= ﻴﺎﺭی ﺘﺼﻮﺭ ﻣﻴﮑﻨﻨ&#= 65194;،ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺩ&#= 65197; ﺫﺍﺕ ﺭﻭﺣﻰ ﺧﻮ&= #65193;،ﻳﺎ ﺫﺍﺕ ﺩﻳﮕﺮﺍﻥ &= #65255;ﻔﻮﺫ ﻭ ﺩﺧﺎﻟﺘﻰ ﮐﻨ&= #65256;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺫ&= #65165;ﺕ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻣﺎﻫﻴّﺖ ﺍﻟﻬ= 5264; ﻭﻣﺘﺎﻓﻴﺰﻳﻚ &#= 65193;ﺍﺭﺩ. ﻭﻣﺎﺩﻳّﺎﺕ ﻧ= 5166;ﺳﻮﺗﻰ،ﺗﻮﺍﻥ ﺭﺳﻴﺪﻥ ﺑﺎﻣﻮ&#= 65197; ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧ&#= 65194;ﺍﺭﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﺩﮔﺮﮔﻮﻧﻰ ﺫﺍ&#= 65173; ﺧﻮﺩ،ﮐﻪ ﺑﻮﺳ= 5268;ﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ که ﺗﻨ= 5260;ﺎ ﮐﺎﺭﻯ نمی کند= ;، ﺍﻳﻨﮑﻪ ﻫﻴﭻ ﮐ&= #65166;ﺭﻯ ﺧﻮﺩﺳﺮﺍﻧﻪ ﻧ&#= 64401;ﻨﺪ. ﻭ ﺣﺘﻰ ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺍﻟﻬﻰ ﻧﻔﻮﺫ ﻣ&= #65204;ﺘﻘﻴﻢ ﺩﺭ ﺫﺍﺕ ﺳﺎﻟﻚ = ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ ﺩﺭ ﺫﻫﻦ = ﺍﻭ ﺃثر ﻣﻰ ﮔﺬﺍﺭ= 5193;. ﭼﻮﻥ ﺍﮔﺮ ﺳﺎﻟ&= #65242; ﻧﺨﻮﺍﻫﺪ ﭘﻴﺮ &= #65255;ﻴﺰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍ&#= 1579;رﻯ ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﺑ= ﮕﺬﺍﺭﺩ. ﻭﺣﺘﻰ ﺧﻮﺍﺳﺘ&#= 65254; ﺳﺎﻟﻚ ﺍﺯ ﻣﺸﻴ&= #1617;ﺖ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﺍﺳﺖ. ﭼﻪ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻭﺡ ﭘﻴﺮ،᥾= 7;ﺎ ﺩﺭ ﺭﻭﺍﻥ ﺳﺎﻟ&= #65242;،ﮐﻪ ﺍﻣﮑﺎﻥ ﻫﺮ ﺗﻐ&= #65268;ﻴﺮﻳﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭﻣﺎ ﺍﺯ ﻣﮑﺎﻧ&= #65268;ﺰﻡ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﺍ&= #65219;ﻠﺎﻋﻰ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﻭ ﺑﻘﻮ= ﻝ ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198;،ﺗﻔﮑّﺮ ﺩﺭ ﺫﺍﺗﻴّﺎﺕ &#= 65267;ﻌﻨﻰ ﺩﺭ ﻣﮑﺎﻧﻴﺰﻡ &= #64400;ﺎﺭ ﺭﻭﺡ ﻭ ﻣﺮﺍﺗﺐ = ﺍﻟﻬﻰ،ﺣﺮﺍﻡ ﻭﻣﻤﻨﻮﻉ ﺍﺳﺖ. = ﻭ ﺍﻟّﺎ ﺗﻔﮑّﺮ = 5203;ﺎﻟﻚ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻭ = ﺭﻭﺣﻰ،ﺁﻧﻬﻢ ﺍﺯ ﻃﺮﻳﻖ ﺍﺭﺍ&= #65163;ﻪ ﺍﻟﻬﻰ ﺍﺯ ﺗﻌﻠ&= #65268;ﻤﺎﺕ ﺭﻭﺣﻰ ﺑﺴﺎﻟﻚ &= #65193;ﺭ ﺻﺤﻨﻪ ﻫﺎﻯ ﺷﻬ&= #65262;ﺩﻯ ﻭ ﺭؤﻳﺎﺋﻰ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ،ﺍﺯ ﻭﺟﻮ&#= 65193; ﻣﺎﺩﻯ ﺗﻦ ﻭﻣﻌ&= #65256;ﻮﻳﺎﺕ ﺫﻫﻦ، ﻭ ﺣﺘﻰ ﻫ&= #65198;ﮔﻮﻧﻪ ﻣﺤﺘﻮﻳﺎﺕ ﺭﻭ&#= 65165;ﻥ ﺍﻧﺴﺎﻥ ﺑﺎﻗﻰ &= #65255;ﻤﻰ ﻣﺎﻧﺪ،ﮐﻪ ﻣﺘ= 5248;ﺎﺷﻰ ﻣﻴﺸﻮﻧﺪ،ﻭﻟA= 264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64400;ﺎﻣﻞ ﺷﺪﻩ ﺑﺎﻗﻰ ﻣﻴ&= #65252;ﺎﻧﺪ. ﻭﻣﺮﮔﻰ ﺩﺭﻋﻮ&#= 65165;ﻟﻢ ﺭﻭﺣﻰ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻫﻢ ﻗﺒﻠﺎ ﻭ ﻫﻢ= ﺑﻌﺪﺍ، ﻫﻤﭽﻨﺎﻥ ﻭﺟﻮ&#= 65193;ﻯ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻏﻴﺒﻰ ﺍﺩﺍﻣﻪ &= #65251;ﻴﺪﻫﺪ . ﻭﻭﺟﻮﺩﻯ ﻣﺎﺩ= ﻯ ﺁﺑﮋﮐﺘﻴﻮ ﻣﻠ&#= 65252;ﻮس ﻣﺎﻧﻴﺴﺖ. ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ،ﺩﺭ ﻋ= 5208;ﻖ ﻭﺭﺯﻯ ﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﻟﺬت ﻮﺷﻴﺮﻳن= 40; ﺪﺍﺭﺩ، که ﺴﺮﮔﺮﻡ ﮐﻨ= 5256;ﺪﻩ ﻋﺎﺷﻖ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻣﺎﻧﻊ ﺑﺰﺭﮒ ﭘ&= #65268;ﺸﺮﻓﺖ ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺭ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﺸﮑﻞ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﻓﺘﻦ،ﻣﻘﺎﻡ = 5227;ﺸﻖ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﺳﺖ. ﺑﺴﺘﻪ ﻣﻘ= ﺪﺍﺭ ﻭﮐﻴﻔﻴّﺖ ﻟﺬ= 5173; ﮐﻪ ﻣﻘﺎﻳسه عقل ﺑﺸﺮﻯ،ﻭ ʋ= 91;ﻮﺍﺳﺘﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ ﻭ ﺻﺒ&= #65198; ﺭﻧﺞ ﻭﺗﺤﻤّﻞ &#= 64400;ﻪ ﺳﺎﺯﻧﺪﻩ ﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﻭ ﺭﺳﻴﺪ&= #65253; ﺑﮕﻨﺠﻬﺎﻯ ﺷﺎ&#= 65267;ﺎﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻣﻴ= ﺒﺎﺷﺪ ﺩﺭ ﻟﺬﺗﻬﺎﻯ ﻫ&= #65198; ﻧﻮﻉ ﻋﺸﻖ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﺩ. ﻓﺮﺍﻣ&= #65262;ﺵ ﻧﮑﻨﻴﻢ ﮐﻪ ﻟﺬ&= #65175;ﻬﺎ ﺩﺭﻣﺼﺮﻑ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺍﺳﺖ &= #65261;ﺍﻟّﺎ ﺩﺭﺗﺤﻘّﻖ ﮐﺮ= 5165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺭﻭ= 5187;ﻰ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺳ&= #65248;ﻮﮐﻰ ﻭﺍﻟﻬﻰ ﺳﺎﻟﻚ &= #65247;ﺬﺕ ﻧﻴﺴﺖ،ﮐﻪ ﺷﻮ= 5237; ﺑﻴﺸﺘﺮ ﻳﺎﻓﺘ&#= 65254; ﻫﺴﺖ. ﮐﻪ ﺧﻮﺩ ﺍ= ;ﺯ ﻧﻮﻉ ﻏﻢ ﺑﺮﺍﻯ = ﺳﺎﻟﻚ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻣﻴ= ﺘﺮﺳﺪ ﮐﻪ ﺑﻤﻴﺮﺩ،ﻭ= 5259;ﻨﻮﺯ ﺑﺪﺍﻥ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺮﺗﺮ ﻧﺮﺳﻴﺪ&#= 65257; ﺑﺎﺷﺪ. ﺩﺭ ﻋﺸﻖ= ﻣﺎﺩﻯ ﻭﺍﻗﻌﻰ ﻋﻤﻠﺎ &= #65251;ﻮﺍﻧﻌﻰ ﻧﻴﺴﺖ ﮐﻪ ﻫﻢ ﻧ= ﺎﺧﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﻧﻴﺮﻭ &= #65251;ﻴﺪﻫﺪ،ﻭ ﻫﻮس ﻭﻋﻄﺶ ﻟﺎ&#= 65199;ﻡ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ. = ﻭ ﻫﻢ ﻣﻮﺍﻧﻊ ﺧﺎ&= #65197;ﺟﻰ ﻫﺮ ﻋﺸﻘﻰ ﻗﺎﺑ&= #65246; ﺟﺒﺮﺍﻥ ﻭﺧﺮﻳ&#= 65194;،ﻭﺗﻮﻃﺌﻪ ﻭ ﺑﺮﻧﺎﻣﻪ ﺭﻳ&= #65200;ﻯ ﻫﺴﺖ. ﺯﻳﺮﺍ ﻣﻌ= ﺸﻮقه هاﻯ ﻣﺎﺩﻯ ﺧﻮ= 5193; ﻧﻴﺰ ﺑﺸﺮ ﻫﺴﺘ&= #65256;ﺪ. ﮐﻪ ﻧﻮﺍﻗﺺ ﻭ ﺿ= ﻌﻒ ﻭ ﺑﻰ ﺧﺒﺮﻯ ﻫﺎ= ﺩﺍﺭﻧﺪ. ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺑ&= #65166; ﻫﺮ ﻓﺮﻳﺒﻰ ﻓﺮ&= #65267;ﺐ ﻣﻰ ﺧﻮﺭﻧﺪ. ﮔﺮ= ﭼﻪ ﺑﻌﺪﺍ ﭘﺸﻴﻤﺎ&#= 65253; ﺷﺪﻩ ﻭﺗﺮﻙ ﺁﻥ = ﻋﺸﻖ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﻣ= ﻌﺸﻮﻕ ﺍﻟﻬﻰ ﻓﺮﻳﺐ ﻧ&= #65252;ﻰ ﺧﻮﺭﺩ، ﻭ ﺩﺭ ﮐ&= #65208;ﺶ ﻋﺎﺷﻖ ﻣﻌﺸﻮﻕ &= #65165;ﻳﺠﺎﺩ ﻧﻴﺮﻭ ﻣﻴﮑﻨﺪ. = ﺍﺯ ﻃﺮﻳﻖ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﻣﻮﺍﻧﻊ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ،ﮐﻪ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ &= #65169;ﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭﻧﻪ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﮔﻮﺋﻰ ﺑﺨﻮﺍﻫ&#= 65194; ﺩﺭ ﺣﻤّﺎﻡ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﺑﺸﻮﻳ&#= 65194;. ﻭﻟﻰ ﺩﺭ ﺣﻤّﺎ&#= 65249; ﮔﺮﻡ ﻋﺰﻟﺘﮕﺎ&#= 65257; ﺳﻠﻮﮐﻰ ﺍﻳﻦ ﭘ&= #65166;ﻙ ﺳﺎﺯﻯ ﻫﻤﺮﺍﻩ &= #65175;ﺤﻤّﻞ ﻭ ﺻﺒﻮﺭﻯ ﺑﻠﺎ&= #65267;ﺎ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﻣ&= #65268;ﺴّﺮ ﺍﺳﺖ. ﭘس ﺗﮑﺎﻣ&= #65246; ﻭﺍﻗﻌﻰ ﻣﻘﺎﻣ&#= 65264; ﻭﻧﻮعی ﺭﻭﺍﻥ = 5165;ﻧﺴﺎﻥ،ﺩﺭ ﻫﻤﻴﻦ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﻭ ﻫﺮ ﻋﺸﻖ= ; ﺩﻳﮕﺮﻯﻗﻬﻘﺮ&= #65165; ﺑﺮ،ﻭ ﺩﺭ ﺗﻮﻟ&#= 65194;ﺍﺕ ﻧﺴﺦ ﻭﻣﺴﺦ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺍﺳﺖ،ﮐﻪ &#= 65211;ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻋﻘ&= #65168; ﻣﺎﻧﺪﮔﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﺍﮔﺮ ﺑﺎﻳﺪ ﻋﺬ&= #65165;ﺏ ﺯﻧﺪگی هاﻯ ﻧʌ= 62;ﻋﻰ ﺭﺍ ﻣﺠﺪﺩﺍ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺗﺤﻤّﻞ ﮐﻨﻨﺪ= 548;ﭼﻮﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺑﺮﺳﻨﺪ، ﻫﻤﻴ= 5254; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭ ﻗﺎﺋﻢ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺿﺮﻭﺭﺗﻰ = ﻓﻄﺮﻯ ﻭﺳﺮﻧﻮﺷﺘﻰ ﺍ&#= 65247;ﻬﻰ ﺍﺳﺖ. ﮐﻪ ﻓﺮﻣﺎ= ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ،ﻭ &#= 65207;ﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﺭﺍ = ﺍﺯﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺩﻧﺒﺎ&= #65245; ﮐﻨﻨﺪ. ﻭ ﺑﺮﺍﻯ= ﻫﻤﻴﻦ ﺁﻓﺮﻳﺪﻩ ﻗﺒﻠ&#= 65264; ﻭ ﺑﻌﺪﻯ ﺷﺪه ﺎ&= #65255;ﺪ. ﻭﺍﻟّﺎ ﺗﻮﻟﺪ &#= 65261;ﻭﺟﻮﺩﻯ ﺩﺭ ﺟﻬﺎﻥ ﻟﺎﺯ&= #65249; ﻧﺪﺍﺭﻧﺪ. ﻭ ﺧﺪ= ﺍﻭﻧﺪ ﻧﻴﺰ ﺑﺪﻭﻥ ﺩﻟ&= #65268;ﻞ ﻭ ﺧﻮﺩﺁﻣﻮﺯﻯ&#= 1548;ﮐﺴﻰ ﺭﺍ ﺑﺎ ﻣﻌﺠﺰه اﻯ ﺑﺎ ﻧﺎﺷﺎﻳ&#= 65204;ﺘﮕﻰ ﺑﮑﻤﺎﻝ ﻧﻤﻰ ﺭ&= #65203;ﺎﻧﺪ. ﺁﻧﻬﻢ ﺩﺭ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﻧﻮﻋﻰ. ﺍﮔﺮ ﺍﻧ= ﺴﺎﻥ ﺑﮕﻔﺘﻪ ﻣﺘﻔﮑ&#= 1617;ﺮﻳﻦ ﻣﺎﺩﻯ ﺫﺍﺗﺎ ﻣ&= #65220;ﻠﻖ ﺍﺳﺖ، ﺩﺭ ﻭﺍﻗ&#= 65226; ﺍﺯ ﻟﺤﺎﻅ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺍﺯ ﻧﻮﻉ = ﻣﻄﻠﻖ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻤﻠﺎ ﮐﻤﺎﻟﺎﺕ ﻧﺴﺒ&#= 65264; ﺩﺍﺭﺩ. ﻭﻫﻤﭽﻨ&= #65166;ﻥ ﻓﻄﺮﺗﺎ ﻃﺎﻟﺐ &= #65175;ﮑﺎﻣﻞ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﺩﺭ ﺍﻳﺪﻳّﺖ ﺑ&#= 65252;ﻄﻠﻖ ﺑﺮﺳﺪ. ﻭ ﺩﻳﺪﺍ= ﺭ ﺍﺯ ﻧﻮﺭ ﺍﻟﺄﻧ&= #65262;ﺍﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﮐﻨﺪ. ﻭﻓﻌﻠﺎ ﺩ= ﺭﻧﻮﻉ ﺑﺸﺮﻯ،ﺑﺎﻳﺪ = 5169;ﻨﻮﺭ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺧﻮﺩ ﺭﺍ ﺭﻭﺡ ﺍ= ﻟﻘﺪس ﺑﻨﻤﺎﻳﺪ. ﻭﻗﺘ&= #65264; ﺳﺎﻟﻚ ﺭﻭﺡ ﺧﻮ&= #65193;ﺭﺍ ﻣﻘﺪّس ﮐﻨﺪ ﮔ= 5198;ﭼﻪ ﺑﺎ ﺩﻩ ﺩﺭ ﺻﺪ ﭘ= ;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ، ﻭ ﺩﺭ ﺣ&= #65194;ّ ﮐﻔﺎﻳﺖ ﻭ ﺷﺮﻁ = ﮐﺎﻓﻰ، ﺧﺪﺍﻮﻧﺪ ﻧﻴﺰ &= #65169;ﻨﺠﺎﺕ ﻣﻴﺮﺳﺎﻧﺪ. ﭘس &= #65256;ﺴﺒﺖ ﺑﺒﺎﻟﺎﺗﺮﻫﺎ= 5263; ﻧﻮﻋﻰ ﻧﺎﭘﺎﮐ&#= 65264; ﺭﻭﺍﻥ ﻫﺴﺖ. ﻭ ﺗ= ;ﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﭘﺎﮐﻰ ﺩﺍﺭﺩ . ﭘ= ;س ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﺘ&= #64401;ﺎﻣﻞ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﻭ ﺣﺘﻰ ﻧﻴﺎﺯﻯ ﻫ&= #65250; ﺑﺘﻮﻟﺪﺍﺕ ﻧﻮ&#= 65227;ﻰ ﻧﺪﺍﺭﺩ. ﮐﻪ ﻫﺮ= ﭼﻪ ﺑﻴﺸﺘﺮ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺭﻭﺍﻥ ﺷﻮﺩ،ﭘ= 587; ﺍﺯ ﻣﺮﮒ ﺩﻳﮕﺮ = ﻓﺮﺻﺘﻰ ﻧﻴﺴﺖ. ﻭ ﺟﺎﻭﺩ= ﺍﻧﮕﻰ ﻫﺎﻯ ﻧﺴﺒﻰ ﻫﺴ&= #65174;. ﻭﻟﻰ ﺟﺎﻭﺩﺍﻧ&#= 64405;ﻰ ﻣﻄﻠﻖ ﺍﺯ ﺁﻥ ﺧ= ﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺍﺳﺖ. ﮐﻪ= ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋﻰ ﺑﺠﻬﻨّ= 5250; ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ .= جاﻭﺩﺍﻧﮕﻰ ﻧﺴﺒﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺩﺭ ﻫﺮ ﻧﻮﻉ،ﺭ&#= 65203;ﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﺁﻥ ﻧﻮﻉ&= #1548;ﺩﺭ ﺭبّ اﻟﻨﻮﻉ ﺁA= 253; ﻣﻴﺴّﺮ ﺍﺳﺖ. ﮐ&= #65258; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻨﺎﻗﻀﻰ ﺩﺭ ﺑﺤث ﻣﻄﻠﻖ &= #65169;ﻮﺩﻥ ﻳﺎ ﻧﺴﺒﻰ ﺑﻮﺩ&= #65253; ﻗﺎﺑﻞ ﺗﻮﺟﻴﻪ &= #65165;ﺳﺖ. ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺣﺪّ ﻧ= ;ﻮﻋﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﺳﺖ،ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺭ&= #65203;ﻴﺪﻩ،ﻭﻟی ﺒﺤﺪّ ﺁﻥ ﮐﻤﺎ&#= 65245; ﻧﻴﺴﺖ،ﮐﻪ ﺑﻨ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﻭﺩ. ﻭ ﺍﻳﻦ ﻋ= ;ﺸﻖ ﻭ ﺩﺭﺟﻪ ﻣﻦ ﺑﻮ= ﺩﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺗﮑﺎﻣﻞ ﻃﻠﺒﻰ &= #65193;ﺍﺭﺩ. ﻭ ﻣﻴﺨﻮﺍﻫﺪ ﺗ&= #65208;ﺒّﻪ ﺑﺎﺧﻠﺎﻕ ﻭ ﻗﺪ&= #65197;ت ﻮﺗﺼﻮﺭ ﺫﻫﻨﻰ &= #65193;ﺭ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﺑ&= #65212;ﻮﺭﺕ ﺣﻘﻴﻘﻰ ﻧﮕﺎﻩ &= #64400;ﻨﺪ. ﻭﻟﻰ ﻋﻘﻞ ﺑﻬﺘ&= #65198; ﺗﻨﻬﺎ ﺑﺎ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺑﻬﺘﺮ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺪﺳﺖ ﻣﻴﺂʌ= 67;ﺪ. ﺯﻳﺮﺍ ﻋﻘﻞ ﮐﺴ&= #65170;ﻰ ﻭ ﺁﻣﻮﺯﺷﻰ ﻧﻴ&= #65204;ﺖ ﭼﻮﻥ ﻋﻠﻢ. ﻭ ﻳﺎ= ; ﻫﺮ ﻫﻨﺮﻯ ﮐﻪ ﻣﻴﺸ&= #65256;ﺎﺳﻴﻢ. ﻣﮕﺮ ﺑﺎﻫﻨﺮ ﺳ&= #65248;ﻮک اﻟﻬﻰ،ﮐﻪ ﻧﺰA= 193; ﺍﻳﺮﺍﻧﻴﺎن تست ﻮبس . ﭼﻮن A= 153;ﺭﻳﺎ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65207;ﺪه اﻧﺪ،ﻭ ﻫﺨﺎﻣA= 256;ﺶ ﻭ ﺁﻗﺎﻣﻨﺶ گردیده ، ﻭ ﻧﻪ= ; ﻧﺰﺩ ﻫﺮ ﺍﻳﺮﺍﻧﻰ ﺩ&= #65197; ﺗﺎﺑﻌﻴّﺖ ﺳﻴ= 5166;ﺳﻰ ﻳﺎﺩﺭ ﺯﺑﺎﻥ ﻭ&= #65267;ﺎ ﻣﺤﻞ ﺳﮑﻮﻧﺖ ﺑ&= #65166;ﺷﺪ،ﻭﻳﺎ ﻣﺤﺪﻭﺩﻩ ﺟﻐﺮ&#= 65165;ﻓﻴﺎﺋﻰ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻦ. = ﺑﻠﮑﻪ ﺁﺭﻳﺎﺋﻰ ﺩﺭ ﻫ&= #65252;ﻪ ﺟﺎﻯ ﺟﻬﺎﻥ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ. ﻭ ﺷﺎﻳ= ﺪ ﺩﺭﮔﺬﺷﺘﻪ ﺩﺭ &= #65203;ﺮﺯﻣﻴﻦ ﻭﺳﻴﻊ ﺍﻳﺮﺍﻥ &= #65199;ﻣﻴﻦ ﻫﺨﺎﻣﻨﺸﻰ،ﭼA= 256;ﺎﻥ ﻭﺳﻴﻊ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ،که ﺠﺴﺘﻦ ﺗﺸﺒّﻪ &#= 65165;ﺧﻠﺎﻗﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﻗﺪﺭ= ﺗﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺭﻭﺣ&#= 65264; ﺑﻴﺸﺘﺮ،ﺗﻨﻬA= 166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺎﻟﮕﻮ ﻫﺎﻯ ﮐﻤﺎﻝ ﺭﻭ&= #65187;ﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﺩﺭ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﺮ&= #65165;ﺗﺐ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﺁ= ﻧﮕﺎﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺪﺭ&#= 65183;ﺎﺗﻰ ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺷﺪ، ﻭﻟﻰ ﺷﺮﻁ &= #65247;ﺎﺯﻡ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮ&= #65165;ﻯ ﺩﺍﺷﺘﻦ ﺷﺎﻳﺴ&#= 65176;ﮕﻰ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺿﺮ&= #65261;ﺭﻯ ﺍﺳﺖ، ﮔﺮﭼﻪ ﺷ&#= 65166;ﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65166;ﺯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65175;ﮑﺎﻣﻠﻰ ﻭﺗﺰﮐﻴﻪ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ، = 4400;ﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺎﻟﺎﺗﺮﻯ ﻣﺘﻮﻟﺪ ﺷﻮﻧﺪ. = ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺗﺎ ﺑﺎ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ،ﺑﺘﻮﺍﻧﺪ ﭼﻮﻥ ﻣﻬﺪﻯ ﻫﺎ&= #65263; ﻣﻮﻋﻮﺩ ﺯﻧﺪﻩ &= #65251;ﺮﺑّﻰ ﺍﻟﻬﻰ ﺑﻨﻮﺭ ﺭ&= #1576;ّ ﺮﺣﻤﺎﻥ،ﻭ ﺣﺘ= 5264; ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200; ﺑﺮﺳﻨﺪ،ﻭ ﺁﮔ= 5166;ﻫﻰ ﻫﺎﻯ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﻚ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻧﺴﺎﻥ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ،&#= 65251;ﻦ ﻭ ﺫﺍﺕ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮ= ;ﺩﺭﺍ ﺩﺍﺭﺩ، ﮐﻪ ﺩﻭ&#= 65251;ﻰ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺍ= ﻳﻦ ﻣﻦ ﺗﻨﻬﺎ ﺑﺎ ﺗ= ﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ،ﻣﻨﻰ = 5165;ﻟﻬﻰ ﻭ ﺷﺒﻴﻪ ﻣﺮﺍﺗ&= #65168; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﺠﻬﺎﻥ ﺍﺯ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ. ﻭﻣﻦ ﺑﺮﺗﺮﻯ ﻣ&= #65264; ﺟﻮﻳﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﻘﻮﻝ ﺁﻥ ﺩﺭﻭ&= #65267;ﺶ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺯ &= #65191;ﺪﺍ،ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ،ﮐﻪ ﺍﻭﺭ= 5165; ﺑﻨﺎﻣﺶ ﺻﺪﺍ ﻣ&= #65268;ﺰﺩﻧﺪ،ﻭﻟﻰ ﭘﺎﺳﺦ ﻧﻤﻴﺪﺍ&#= 65193;. ﮔﻔﺖ ﺻﺎﺣﺐ ﺁﻥ = ﻧﺎﻡ ﮐﻪ ﻣﻴﺨﻮﺍﻧﻨ&#= 65194; ﻣﺮﺩﻩ ﺍﺳﺖ،ﻭ= 5191;ﺪﺍ ﺍﻭﺭﺍ ﻧﻴﺎﻣﺮ&#= 65199;ﺩ. ﻭﻣﻦ ﺍﻧﺴﺎﻧﻰ &= #65193;ﻳﮕﺮ ﻭ ﺑﺎ ﻧﺎﻡ ﺍﻟﻬ= ﻰ ﺗﺎﺯه اﻯ ﻫﺴﺘ= 5250;. ﭘس ﻣﺤﺎﻝ ﺍﺳﺖ. = ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﺑﺬﺍﺕ &= #65193;ﻳﮕﺮﻯ ﺑﺮﺳﺪ. ﻭ ﺳﺮﺍﺳ= ﺮ ﺭﺍهﻫﺎ ﺟﺪﺍ ﺍ&#= 65199; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5235;ﺮﻳﺐ ﺧﻮﺭﺩﮔﻰ ﻭ ﻓﺮ&= #65267;ﺐ ﺩﺍﺩﻥ ﺩﻳﮕﺮﺍ&#= 65253; می ﺒﺎﺷﺪ،ﻭﻣʋ= 76;ﻮﺭﻡ ﮐﺮﺩﻥ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65191;ﻮﻳﺶ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﻚ ﺗﺸﺒ¡= 7;ﻪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﺫﺍﺗﻰ ﻭﻣﻘﺎﻣﻰ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ،ﮐﻪ = 5193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﮔﻮﺋﻰ ﺻﺎﺣﺐ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ، ﺗﻮﻟﺪ &#= 65165;ﻧﺴﺎﻧﻰ ﺩﺭ ﺟﻬﺎﻥ ﻳﺒﺎ&= #65235;ﺘﻪ ﺍﺳﺖ. ﮐﻪ ﻭﺳﻴﻠ= ﻬﺎﻯ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65261; ﺗﻮﺳّﻞ ﺳﻠﻮﮐ= 5264; ﺩﻳﮕﺮﺍﻥ ﻣﺴﺘ&#= 65228;ﺪ ﻭ ﻃﺎﻟﺐ ﮔﺮﺩﺩ.= ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺍ&= #65261;ﻃﻠﺐ ﻭ ﻃﺎﻟﺐ ﻟﻘﺎﻯ = ﺍﻟﻬﻰ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ. ﮔ= ﺮﭼﻪ ﻧﺼﺎﻳﺢ ﻣﺨﺘﻠ&#= 65234; ﻧﻴﺰ ﻣﻴﮑﻨﻨﺪ. = ﻭﻟﻰ ﺣﻖ ﻣﺠﺒﻮﺭ ﮐﺮ&= #65193;ﻥ ﮐﺴﻰ ﺭﺍ ﻧﺪﺍﺭ&= #65255;ﺪ. ﻭﺣﺘﻰ ﺳﺎﻟﻚ ﺩ&= #65197;ﭘﻴﻤﺎﻥﻫﻤﻴA= 208;ﻪ ﺣﻖ ﺗﺮﻙ ﺍﺭﺗﺒ&= #65166;ﻁ ﻭ ﭘﻴﻤﺎﻥ ﺷﮑﻨ&= #65264; ﺩﺍﺭﺩ،ﮐﻪ ﺑﺰ= 5255;ﺪﮔﻰ ﻭ ﻋﻘﺎﻳﺪ ﻣﺬﻫ&= #65170;ﻰ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧ= ﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺩ،ﺁ= 5255;ﮕﺎﻩ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ &= #65261;ﺧﺪﺍی ﺨﻮﺩ، ﮐﻪ ﭘس ﺍ&#= 65199; ﻣﺮﮒ ﭼﻪ ﻣﺠﺎﺯ&= #65165;ﺗﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺩﺍﺷﺘʌ= 58;ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﻦ ﺧﻄﺎﻯ ﻣﺘﻔﮑّ= 5198;ﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;، ﮐﻪ ﺩﺭﻙ ﺫﺍﺕ ﻭ= ﺧﻮﻳﺸﺘﻦ ﺧﻮﺩﺭﺍ،ﺑﺎ ﺩ= 5197;ﻙ ﺩﻳﮕﺮﺍﻥ ﻳﮑﺴ&#= 65166;ﻥ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺩ= ﺭﻙ ﺧﻮﺩ ﺣﺎﻟﻰ ﺍﺳ&= #65174;،ﻭ ﺩﺭﻙ ﺩﻳﮕﺮﺍﻥ &= #65195;ﻫﻨﻰ ﻭ ﺍﻧﺘﺰﺍﻋﻰ، &#= 65169;ﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ = ﺩﺭﺟﻪ ﺍﻃﻠﺎﻋﺎﺕ ﻗﺒ&#= 65248;ﻰ ﺑﺮﺍﻯ ﺩﺭﻙ ﺩﻳ&= #64405;ﺮﺍﻥ. ﮐﻪ ﻳﻚ ﺩﺭﻙ ﺩﺭ= ﻭﻧﻰ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺍﺳﺖ،ﻭ ﺩﻳﮕﺮﻯ ﺩﺭﻙ ﺣ&= #65204;ّﻰ ﻭ ﺫﻫﻨﻰ ﻭﻣﺎﺩ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﻣﻌﻨﻮﻳّﺎﺕ ﻣ= 5192;ﻠﻮﻃﻰ ﺍﺯ ﺣﻘﺎﻳﻖ ﻭ ﻏ= ﻴﺮ ﺣﻘﺎﻳﻖ ﻫﺴﺘﻨ&#= 65194;. ﻭﻟﻰ ﻣﻴﻨﻮﻳّ= 5166;ﺕ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65166;ﻣﻰ ﮔﺮﭼﻪ ﻣﻄﻠﻖ ﮐ&= #65252;ﺎﻟﻰ ﻧﺪﺍﺭﻧﺪ، ﻭﻟ= 5264; ﺣﻘّﺎﻧﻴّﺖ ﺑA= 268;ﺸﺘﺮ ﺍﺯ ﻭﺍﻗﻌﻴّﺎ= 5173; ﺩﺍﺭﻧﺪ . ﺍﮔﺮ ﺍ= ;ﻧﺴﺎﻥ ﺑﺨﻮﺍﻫﺪ ﮐﻪ ﺷ&= #65256;ﺎﺧﺘﻰ ﺍﺯ ﺫﺍﺕ ﻭﻣﺎﻫ&= #65268;ّﺖ ﻣﻦ ﺍﻣﺮﻭﺯ ﺧﻮ&= #65193; ﺁﮔﺎﻩ ﮔﺮﺩﺩ، &#= 65165;ﮔﺮ ﺧﻮﺩ ﭼﻨﻴﻦ ﺳﻌ&= #65264; ﮐﻨﺪ،ﺷﺒﻴﻪ ﺷ= 5256;ﺎﺧﺖ ﺍﺯ ﺫﺍﺕ ﻭ ﻋﻘﻞ= ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﻧﺴﺒﻰ ﻭ ﺍ= ;ﮐثرﺍ ﺑﺎﻃﻞ. ﺍﻣﺎ ﺷﻨ= ﺎﺧﺖ ﺩﺭﺳﺖ ﺫﺍﺕ ﺧﻮ&= #65193; ﺗﻨﻬﺎ ﺑﺎ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﻭ ﺯﻭﺩﺗﺮ ﻣﻴ&= #65194;ﺍﻧﺪ،ﻭ ﻣﺎ ﺑﻌﺪﺍ ﭘس ﺍ&= #65199; ﻣﺮﺍﺗﺐ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺍﺣﻮﺍﻟﻰ ﺧﻮ&= #65165;ﻫﻴﻢ ﺩﺍﻧﺴﺖ. ﺯﻳﺮﺍ = ﺷﻨﺎﺧﺖ ﭘﻴﺮ ﺍﺯ ﺫﺍﺕ ﺳ= ﺎﻟﻚ ﻭﺣﺘﻰ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ،ﺍﺯ ﻣﺤﻞ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﺍﻭ ﺍﺳ&#= 65174;. ﻭ ﻣﺎ ﺷﻨﺎﺧﺖ ﺍ= ﺯ ﺫﺍﺕ ﺧﻮﺩﻣﺎﻥ&#= 1548;ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﭘﻴﺮ ﺗﻔﺴﻴﺮ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺍﺣﻮﺍﻝ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻣﻴﮑﻨﺪ. ﺗﺴﻠﻴ&= #65250; ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺑ&= #65260;ﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ،ﮐ= 5258; ﻭﻯ ﺭﻩ ﺭﻓﺘﻪ ﻣ= ﻴﺒﺎﺷﺪ. ﻭ ﺗﺠﺮﺑﻪ ﺷﺨﺼ&= #65264; ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺳ&= #65248;ﻮﮐﻰ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻣﻴ= ﺘﻮﺍﻧﺪ ﺗﺠﺮﺑﻴّﺎﺕ ﺧ= 5262;ﺩﺭﺍ ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩ ﺑﮕﻮﻳﺪ. ﮔﺮﭼﻪ = ﺁﻧﺎﻥ ﻣﺸﮑﻠﺎﺕ ﺳﻠﻮ&#= 64400;ﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺑﺎﻳﺪ ﻣﺮﺍﻗﺒ&#= 1578; کاﻣﻠﻰ ﺍﺯ ﺭؤA= 267;ﺎﻫﺎﻯ ﺷﺒﺎﻧﻪ ﺧﻮﺩ ﮐ&= #65256;ﻨﺪ. ﻭﺣﺘﻰ ﻣﺮﺍﻗﺒ&#= 65258; ﺭﻭﺯﻣﺮﻩ ﺍﺯ ﺗ&= #65252;ﺎﻡ ﺍﻓﮑﺎﺭ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﻭ ﮔﻔﺘﺎﺭﻫﺎﻯ &= #65191;ﻮﺩ ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﻭ = ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﺗﺎ ﺑﺘﺪ= ﺭﻳﺞ ﺩﺭﻳﺎﺑﺪ ﮐﻪ ﺧ&= #65220;ﺎﻫﺎﻯ ﺍﻭ ﺩﺭ ﮐﺠﺎ ﺍﺳ= ﺖ. ﻭﻣﻌﻤﻮﻟﺎ ﺍﻧ&#= 65204;ﺎﻥ ﻭﻗﺘﻰ ﻓﻬﻤﻴﺪ&#= 1548;ﮐﻪ ﭼﻪ ﻋﺎﺩﺕ ﻭ ﻓﮑ= ﺮ ﻭ ﺻﻔﺘﻰ ﻣﻨﻔﻮ&= #65197; ﺩﺍﺭﺩ، ﺁﻧﮕﺎ= 5257; ﺑﺴﻬﻮﻟﺖ ﻃﺮﺩ &= #65153;ﻥ ﺻﻔﺖ ﺍﺯ ﺭﻭﺍﻥ = ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻭﺑﺎ ﭼ= ﻨﺪ ﺗﻤﺮﻳﻦ ﺩﻳﮕﺮ&#= 65263;. ﮐﻪ ﻋﺸﻖ ﻫﻤﻴﺸ&= #65258; ﻋﺎﻣﻞ ﭘﻴﺸﺮﻓ&#= 65174;،ﻭ ﻧﻔﺮﺕ ﻋﺎﻣﻞ ﻋ&= #65240;ﺐ ﺭﻭﻯ ﻳﺎ ﻫﻤﺎﻥ = ﻓﺴﻖ ﻭﭘﺴﻚ ﺭﻭﻯ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪ ﻗﺮﻳﺶ ﺯﺭﺩ&= #65207;ﺘﻰ ﺍﻟﺄﺻﻞ ﻣﻬﺎﺟ&#= 65198; ﺍﺯ ﺍﻳﺮﻧﻴﺎﻥ &= #65169;ﻴﻤﻦ ﻭ ﺳﭙس ﺑﻤﮑّﻪ &#= 65193;ﺭ ﻓﺮﻫﻨﮓ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﮔﻘته اﻧA= 194;، ﺁﻧﮕﺎﻩ ﺩﺭ ﺧﻠ&= #65166;ﻝ ﺑﺮﺧﻮﺭﺩ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎ ﺩﻳﮕﺮﺍﻥ،= 5169;ﺨﺼﻮﺹ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ&= #1548;ﻭ ﻳﺎ ﺭؤﻳﺎﻫﺎﻯ &#= 65207;ﻬﻮﺩﻯ،ﻣﻴﺘ᥾= 2;ﺍﻧﺪ ﺧﻮﺩﺭﺍ ﺑﺸﻨﺎ&#= 65203;ﺪ. ﮐﻪ ﭼﻪ ﻣﻘﺎﻣﻰ = ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺩﺍ&= #65197;ﺩ. ﻳﺎ ﻫﻤﺮﺍﻩ ﻋﻠ&= #65166;ﺋﻢ ﺗﻮﺣّﺶ ﻭ ﺗﺮس &#= 65261; ﮐﺎﺑﻮﺳﻬﺎ ﻗﻬ&#= 65240;ﺮﺍﺋﻴﺎﻥ ﺍﺳﺖ. ﻭ ﻣﺮﺍﺗﺐ= ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮﺍﻟﻰ ﻭ ﺍ= ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ،ﻋﻠﺎʌ= 51;ﺖ ﺩﺭﺟﻪ ﺗﻘﺮﺏ ﺭ&= #65261;ﺡ ﻭ ﺫﺍﺕ ﺁﻧﺎﻥ ﺑ= ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﺑ= ﻄﻮﺭﻳﮑﻪ ﻣﻦ ﺟﺪﻳﺪ ﺳﺎﻟ&= #65242;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻦ ﻫﻤﺎﻧʌ= 64; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﺁ&= #65191;ﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ،ﺳﺎﻟﻚ = 5169;ﻌﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﺷﻨﺎﺧﺖ ﻣﻮﺟﻮﺩﺍﺕ ﻏﻴ&#= 65198; ﺯﻧﺪﻩ،ﺃثرﻯ ʋ= 93;ﺭ ﻣﺎ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﺍﻧﺴﺎﻧﻬﺎ ﻣؤثّرﻧﺪ. ﮐﻪ A= 259;ﻢ ﺧﻮﺩﺭﺍ ﺑﻤﺎ ﻣ&= #65268;ﺸﻨﺎﺳﺎﻧﻨﺪ . ﻭﻫﻢ ﻣﺎ ﻣﻴﺘﻮ= ;ﺍﻧﻴﻢ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺍ&= #65187;ﺘﻤﺎﻟﺎ ﺑﺸﻨﺎﺳﻴﻢ. ﻭ ﺍ= ﮔﺮ ﺷﻨﺎﺧﺘﻴﻢ ﻫﻤ&#= 65166;ﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺭﺯﻳﺎﺑﻰ ʋ= 93;ﻳﮕﺮﺍﻥ ﺍﺳﺖ،ﮐﻪ ﺳﺘﺎ= 5267;ﺶ ﻳﺎ ﺍﻧﺘﻘﺎﺩ ﻣ&= #65268;ﮑﻨﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧ&= #65224;ﺮ ﺩﻳﮕﺮﺍﻥ،ﻫﻤ@= 381;ﻨﺎﻥ ﺍﻟﻬﻰ ﻭﮐﺎﻣﻞ &= #65255;ﻴﺴﺖ. ﮐﻪ ﺣﺘﻰ ﺩﺭ ﺳﻄ= ﺢ ﻧﻈﺮ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻧﻤﻴﺮﺳﺪ. ﻭ ﺍﮔ= ﺮ ﺍﺯ ﻧﻈﺮ ﺩﻳﮕﺮ&= #65165;ﻥ ﺩﺭ ﺑﺎﺭﻩ ﺫﺍﺕ = ﺧﻮﺩ ﺍﮐﺘﻔﺎ ﮐﻨﻴﻢ&#= 1548; ﻫﻤﻪ ﺳﺮﮐﺸﻰ ﺁ&= #65255;ﺎﻥ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ ﺩﺭﺳﺖ ﺍﺣ&= #65176;ﻤﺎﻟﻰ ﺁﻧﻬﺎ ﻧﺎﺩﺭﺳ&#= 65174; ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﻢ= ﺧﻮﺩ ﻗﻬﻘﺮﺍئی هستند،ﻭﻫﻢ ﻣ= ﻌﺘﻘﺪ ﺑﺂﻧﻬﺎ ﺭﺍ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﺯ= ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺭﻭ&= #65165;ﻥ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﺟﻬﻨّﻢ ﮐﺎﺭﻣﺎﺋﻰ،ﺩA= 197; ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ،ﻭ ﺗﮑﺮﺍﺭ ﭼﻨﺪ ﺻ&= #65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﻣﺮ&= #64404;ﻬﺎ ﻭتوﻟﺪﺍﺕ ﻧﻮA= 227;ﻰ ﺁﻧﻬﺎ ﺩﺭﺟﻬﺎ&#= 65253;. ﺗﺎ ﺑﺎﺯ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ ﻣﺠﺪﺩ،ﻭ ﻫﻤﻴ= 5254; ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ᤢ= 4;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ، ﺗﺎ ﺷﻬ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ. ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﻢ = ﺃﻋﻈﻢ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻨ&#= 65194;. ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺭﺟﻌﺖ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ ﮐﻪ ﺗﮑﺎﻣﻠﺎﺕ &= #65169;ﺎﺯ ﻋﻈﻴﻢ ﺗﺮ ﭘﻴﺪ&= #65165; ﮐﻨﻨﺪ. ﻭ ﺍﮔﺮ ﺑ= ;ﺮﺭﺳﻰ ﻫﺎﻯ ﻣﺎ ﺍﺯ ﺩﻳ= ﮕﺮﺍﻥ ﮐﻤﻚ ﺑﺸﻨﺎﺧﺖ &= #65153;ﻧﻬﺎ ﻳﺎ ﺧﻮﺩﻣﺎﻥ ﺑ&= #65256;ﻤﺎﻳﺪ، ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ&#= 1548;ﮐﻪ ﺑﺎ ﮐﺪﺍﻡ ﻣﻌﻴ&= #65166;ﺭ ﻭ ﻗﺪﺭﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﻘلی ﻮ ﺍﺯ ﺗﺠﺎﺭﺏ ﻗ= ﺒﻠﻰ ﺧﻮﺩ ﻋﺒﺮﺕ ﮔﻴ&= #65198;ﻯ ﺭﺍ ﻣﻴﻨﻤﺎﺋﻴ&#= 65250;. ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎ&= #65253; ﭼﻨﻴﻦ ﺗﻔﮑّﺮ &#= 65261;ﮐﺎﺭﻯ ﺑﺪﻳﮕﺮﺍﻥ ﻧﺪ&#= 65165;ﺭﻧﺪ. ﻭﺩﺭﻋﺰﻟﺖ ﺳﻠ&#= 65262;ﮐﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ، &#= 65175;ﻨﻬﺎ ﺑﭙﻴﺮ ﺧﻮﺩ ﻭ ﻣ= ﻨﺘﻈﺮ ﺩﻳﺪﺍﺭﻫﺎﻯ ﺭ&#= 1572;ﻳﺎﻫﺎ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;. ﭘس ﺍﺯ ﮐﻤﺎﻝ ﻭ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺁﻧﻬﻢ = 5175;ﻨﻬﺎ ﺩﺭ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ، ﺑﺨﻮﻳﺸﺘﻦ ﺣﻖ &= #65251;ﻴﺪﻫﺪ ﮐﻪ ﺍﺭﺯﻳﺎﺑﻰ &= #65195;ﺍﺕ ﺩﻳﮕﺮﺍﻥ ﺑﻨﻤ&#= 65166;ﻳﺪ. ﻭ ﺧﻮﺩ ﻧﻴﺰ ﺫﺍ= ﺕ ﺧﻮﺩﺭﺍ ﻫﻤﺎﻥ &= #65251;ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﻣﻴﺪﺍ&#= 65255;ﺪ،ﮐﻪ ﺗﻨﻬﺎ ﺑﺎ ﺭﺳﻴ&= #65194;ﻥ ﺑﻴﻚ ﺳﻄﺢ ﮐﻤﺎ&= #65245; ﺍﺳﺖ. ﮐﻪ ﺧﺪﺍﻮ= ﻧﺪ ﺩﻳﭙﻠﻢ ﻗﺒﻮﻝ &= #65153;ﻥ ﺳﻄﺢ ﻭﮐﻠﺎس ﺗ&#= 64401;ﺎﻣﻠﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ. ﭼﻪ ﺑﭙﻴﺮ ﮐﻪ ﺷ= ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﻳﺎ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺎﺷﺪ&#= 1548; ﺗﺎ ﻧﻮﺑﺖ ﺑﺸﻬ&= #65262;ﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻭ&= #65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ = ﺑﺸﺮﻯ،ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻣﺮﻭﺯ ﺩﺳت ﺨﻮﺍﻫﺪ ﺩ&#= 65165;ﺩ. ﺷﻨﺎﺧﺖ ﺍﻃﻔﺎ&#= 65245; ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ، &= #65259;ﻤﺎﻥ ﺷﻨﺎﺧﺖ ﺍﺳﻢ ﻭ = ﻋﮑس ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﻟﻰ ﺷﺎﺧﺖ ﺩﻳﮕﺮﺍ&#= 65253; ﺭﺍ ﺩﺍﺭﻧﺪ، ﮐ&#= 65258; ﺑﺮﺣﺴﺐ ﺭﻓﺘﺎ&#= 65197; ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﻭﻣﻤﮑﻦ ﺍ= ﺳﺖ ﺷﻨﺎﺧﺘﻰ ﻏﻴﺮ &= #65211;ﺎﺩﻕ ﺑﺎﺷﺪ. ﻟﺬﺍ ﮔﺎ= ﻫﻰ ﻧﻴﺰﺩﺭ ﺍﺮﺯﻳ&#= 65166;ﺑﻰ ﺧﻮﺩ ﻓﺮﻳﺐ ﻣﻴ&= #65192;ﻮﺭﻧﺪ. ﻗﺪﺭﺕ ﻋﺒﺮﺕ ﮔ&= #65268;ﺮﻯ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65197; ﺍﻧﺴﺎﻧﻬﺎ ﻧﺎ&#= 65239;ﺺ،ﻭﺩﺳﺖ ﮐﻤﻰ ﺍﺯ ﺍﺭﺯﻳ&= #65166;ﺑﻰ ﺍﻃﻔﺎﻝ ﻧﺪﺍﺭ&#= 65193;. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﺑﺮﺣﺴA= 168; ﺩﺭﺟﻪ ﮐﻤﺎﻝ ﺭ&= #65261;ﺣﻰ ﻭ ﮐﻤﮑﻬﺎﻯ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﻋﻘﻞ &#= 65255;ﻴﺮﻭﻣﻨﺪ ﺷﺪﻩ ﺁﻧﻬﺎ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺫﺍﺕ ﺩﻳﮕﺮﺍﻥ &= #65267;ﺎ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺩ&= #65197;ﻳﺎﺑﻨﺪ. ﺍﻧﻴّﺖ ﻭ ﻣﻨﻴ&#= 1617;ﺖ ﻫﺮ ﺍﻧﺴﺎﻥ ﻭ ﻣ= ﻦ ﺍﻭ،ﺑﺎﻟﻔﻌﻞ = 5259;ﻤﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺍﻳﻨ= 5242; ﻫﺴﺖ ﻭ ﺑﺎ ﺯﺣﻤ= ﺖ ﻧﻴﺰ ﺍﺣﺘﻤﺎﻟ&#= 65166;، ﺫﺍﺕ ﻓﻌﻠﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺑﺎﺯ ﻣﻦ ﺑﺎﻟﻘ&= #65262;ّﻩ ﺍﻭ ﻧﻴﺴﺖ،ﮐﻪ &#= 65169;ﺎﻳﺪ ﺑﺪﻟﺎﺋﻞ ﺍﻟﻬ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ ﺑﺎﻟ&= #65166;ﺗﺮ ﺑﺮﻭﺩ. ﺣﺘﻰ ﮐﺎ= ﻣﻠﺎﻥ ﺻﺎﺣﺐ ﺩﻳﺪﺍﺭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﻣﻦ ﺍﻟﻬﻰ ﻣﻌﺎﺩﻝ &= #65251;ﻘﺎﻡ ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﻭﺣﺘﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺪﺍﻧﻨﺪ. ﺗﺎ&= #65199;ﻩ ﻓﻬﻤﻴﺪه اﻧﺪ= 48;ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﻣﻘﺎ&= #65249; ﺭﺣﻤﺎﻧﻰ ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﻟﻬﻰ ﻋﻘﺐ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﻟﺬﺍ ﻫﻤﭽﻨﺎ&= #65253; ﺑﺘﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ. ﻭﺫﺧﻴﺮﻩ ﺁﺧﺮ&#= 65173; ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻓﺮﺍﻫﻢ &= #65251;ﻴﮑﻨﻨﺪ. ﻭ ﺍﺯ ﻃﺮﻳﻖ ﻣﺮ= ﺍﻗﺒﻪ ﺧﻮﻳﺸﺘﻦ ﻭﺗﻌ&#= 65248;ﻴﻢ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺘ&= #65252;ﺎﻡ ﻫﺴﺘﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ᥴ= 5;ﻧﺴﺎﻧﻬﺎ،ﺑﺎ ﻧﻴﮑﻮﮐﺎﺭﻯ ﻫ&#= 65166;. ﺑﺮﺧﻮﺭﺩ ﻣﺎ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ،ﻫﺮ@= 404;ﺰ ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﺭ&= #65261;ﺣﻰ ﻣﺎ ﻧﻴﺴﺖ ﺣﺘﻰ = ﺍﮔﺮ ﺗﮑﺎﻣﻠﻰ ﺫﻫﻨ&#= 65264; ﻳﺎ ﺑﺪﻧﻰ ﺑﺎﺷ&= #65194;. ﻣﮕﺮ ﺑﺎ ﭘﻴﺮ ﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ. ﺩفع &#= 65192;ﻮﺩ ﻣﺤﻮﺭﻯ ﺩﺭ ﺫﺍ&= #65173; ﺧﻮﺩ،ﻭ ﺩﺭ ﺧﻮ&#= 65193; ﺃﻧﺪﻳﺸﻰ،ﺗﻨA= 260;ﺎ ﺩﺭ ﻓﻨﺎﻯ ﺳﺎﻟ&= #65242; ﺩﺭﺳﺖ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﻋﺸﻖ ﺍﻓﻠﺎﻃﻮ&#= 65255;ﻰ ﮐﻪ ﺯﻥ ﺑﺮﺍﻯ ﻣ= ثاﻝ ﻣﺤﺒﻮﺏ ﺑﺎﺷﺪ&#= 1548;ﻳﻚ ﻭﺳﻴﻠﻪ ﺗﻤﺮﻳ&#= 65254; ﻋﺸﻖ ﺍﺳﺖ،ﻭﻧ= 5258; ﺗﻤﻠّﻚ ﻣﻌﺸﻮ= 5237;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺘﻔﮑّﺮﻳﻦ ﻣﺎﺩﻯ،ﻣﻨﮑﺮ = 5165;ﻳﻦ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ ﺧ= ﺮﻭﺝ ﻧﻤﺎﻳﺪ،ﺗﺎ ﺑ= 5228;ﺎﻟﻢ ﺧﺎﺭﺝ ﺍﺯ ﺟﻬﺎ&= #65253; ﻣﺤﺴﻮس ﺑﺮﺳﺪ. &= #64400;ﻪ ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬ&= #65264; ﻫﺴﺖ ﺍﻟﺒﺘﻪ ﺗ&= #65256;ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻧ= ﻴﺰ ﺻﺎﺩﻕ ﺍﺳﺖ. ﻧﻪ= ﺑﺎ ﺧﻮﺩﮐﺸﻰ ﻭ ﻓﺪ&= #65165;ﮐﺎﺭﻳﻬﺎﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ. = ﮐﻪ ﻣثلا ﺩﺭ ﺟﻨﮕA= 264; ﺑﺨﺎﻃﺮ ﺩﺳﺘﻮ&#= 65197; ﺁﺧﻮﻧﺪﻯ ﺷﻬﻴ&#= 65194; ﺷﻮﻧﺪ ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﺟﺰ ﺷﺮﻙ ﮐﺎﺭﻯ = ﻧﮑﺮﺩه اﻧﺪ. ﺩﻟﻴﻞ ﻣﺎ&= #65193;ﻳّﻮﻥ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65195;ﺍﺕ ﻣﺎ ﺑﺎ ﺑﺮﺧﻮﺭ&= #65193; ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻭ = ﺟﺎﻣﻌﻪ ﻭ ﻫﺴﺘﻰ ﺍﺳﺖ ﮐ= ﻪ ﺁﻣﻮﺯﺵ ﻣﻴﮕﻴ&#= 65198;ﺩ. ﻭﻟﻰ ﺧﻴﻠﻰ ﺍﺯ = ﺁﻣﻮﺯﺷﻬﺎ ﻣﻨﻔﻰ ﻫﺴﺘﻨﺪ. = ﻭ ﺩﻳﮕﺮﺍﻥ ﻏﻴﺮ &= #64400;ﺎﻣﻞ ﺩﺭ ﺭﻭﺡ، ﻣﺎ ﺭ&= #65165; ﺗﻌﺎﻟﻰ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ،ﮐﻪ ﺑﺎﻟﻌﮑس ﺑﺴﻮ= 5263; ﺧﻮﺩ ﻣﻰ ﮐﺸﻨﺪ.= ﻫﻤﻪ ﺍﻓﮑﺎﺭ ﻣﺎﺩﻳ&#= 1617;ﻮﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ ﮐﻪ ﺍﮔﺮ ﺩﺭﺳﺖ = ﻫﻢ ﺑﺎﺷﺪ،ﻧﺘﻴﺠA= 258; ﻣﻌﮑﻮس ﻭ ﻧﺎﺩ&#= 65197;ﺳﭙﺖ ﺩﺍﺭﺩ. ﺧﺮﻭﺝ ﺍ= ﺯ ﺫﺍﺕ ﺑﻘﺼﺪ ﺭﺳ&= #65268;ﺪﻥ ﺑﻤﺎﺩﻳّﺎﺕ، A= 165;ﺣﻤﻘﺎﻧﻪ ﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ= ، ﮐﻪ ﺗﻮﺻﻴﻒ ﺷﻮ&= #65193;. ﻭ ﻋﻤﻠﺎ ﭘﻮﻝ ﭘ= ﺮﺳﺘﺎﻥ ﻭ ﺟﺎﻩ ﻃﻠﺒﺎﻥ = ﻫﻤﻴﻦ ﮐﺎﺭ ﺭﺍ ﻣﻴﮑﻨ&= #65256;ﺪ، ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﮐﺮﺩﻩ،ﻭ ﺗﮑﺎ= 5251;ﻞ ﺭﻭﺣﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﻭ ﺩﻟﺨﻮﺵ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﺭﻳﺎﺳﺖ ﻭ ثرﻭ= 5173; ﻭ ﻗﺪﺭﺕ ﻭ ﺷﻬﺮ= ﺕ ﺩﺍﺭﻧﺪ. ﭘس غی= 585; ﮐﺎﻣﻠﻨﺪ. ﻟﺬﺍ = ﺳﺘﻤﮕﺮﻯ ﺑﺨﻮﺩ ﻭ ﺑﺪﻳﮕ&= #65198;ﺍﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﺳﻌﻰ ﺩﺍﺭﻧﺪ،= 5193;ﺭ ﻣﻘﺎﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰﺧﻮﺩﺑﻤﺎﻧʌ= 56;ﺪﻭﺭﻗﻴﺒﺎﻥﺭ= ﺍﻫﻠﺎﻙﻧﻤﺎﻳ= 5256;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﻃﺮﻑ ﺩﻳﮕﺮ،ﺗ= 5228;ﻠّﻖ ﺍﻧﺴﺎﻥ ﺑﺎﺷﻴ&#= 1575;ء ﻭ ﺍﻓﺮﺍﺩ ﻧﻴﺰ&= #1548;ﺧﻮﺩ ﻋﻤﻠﺎ ﺗﻌﻠّﻖ &#= 65169;ﺨﻮﺩ ﺩﺍﺷﺘﻦ ﺍﺳﺖ. ﻟ= ﺬﺍ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﮐ&= #65258; ﻋﻴﺐ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻴﺒﺎﺷﺪ ﺗﻘﻮ&#= 65267;ﺖ ﻣﻴﺸﻮﺩ ﺣﺘﻰ ﺍ&= #64404;ﺮ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﺑﮕﻴﺮﻧ&#= 65194;. ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ،ﺑﺨﺼﻮﺹ ﺩﺭ ﻣﺮﺣﻠﻪ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65175;ﻤﺎﻡ ﺫﺍﺕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ،ﮐﻪ ﺣﻴﻮﺍﻧﻰ ﻭ ﻋﻘ&= #65168; ﻣﺎﻧﺪﻩ ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ، ﻳﻚ ﺑﺎﺭﻩ ﺍﺯ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻃﺮﺩ ﮐA= 198;ﺩه اﻧﺪ. ﺁﻧﮕﺎﻩ ﺑ&= #65256;ﺠﺎﺕ ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ ﺣﺘﻰ ﺍﮔﺮ ﺑﺨﻠ&= #65238; ﻫﻢ ﺑﺎﺯ ﻧﮕﺮﺩ&= #65255;ﺪ. ﺳﺎﻟﻚ ﺩﺭ ﻣﺤﻴ&= #65218; ﺍﺟﺘﻤﺎﻋﻰ ﺣﺘ&#= 65252;ﺎ ﺑﺎ ﺷﮑﺴﺖ ﺭﻭﺑ&= #65198;ﻭ ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ = ﻓﻬﻢ ﻭ ﺍﺭﺍﺩﻩ ﻭﺗﻮ&= #65165;ﻥ ﮐﺎﻓﻰ،ﺑﺮﺍﻯ = 5193;ﻓﺎﻉ ﺍﺯ ﺭﺍﻩ ﺳﻠﻮﮐ&= #65264; ﺧﻮﺩ ﻧﺪﺍﺭﺩ. ﺑ= ﺨﺼﻮﺹ ﺍﺯ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ&#= 1548;ﮐﻪ ﻣﮑﺘﺐ ﺧﻮﺩﺭﺍ &= #65197;ﺍﻩ ﺩﺭﺳﺖ ﺧﺪﺍ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺑﮕﻮﺋ&#= 65268;ﻢ ﻣﺎﻝ ﺍﻥ ﺍﺳﺖ،&#= 65267;ﻌﻨﻰ ﺍﻳﻦ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻣﻦ ﻣﻴﺒﺎﺷﺪ، &#= 64400;ﻪ ﺗﻌﻠّﻖ ﻭ ﻃﻤﻊ &= #65153;ﻧﺮﺍ ﺩﺍﺭﺩ ﭘس ﻋﺸﻖ &= #65169;ﺎﺷﻴﺎء ﺍﺗﻠﺎﻑ ﺫﺍﺕ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻴﺒ&#= 65166;ﺷﺪ . ﮐﻪ ﻓﺮﺻﺖ ﺗﺤﻘ= ;ﻖ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5240;ﻮّﻩ ﻧﻤﻴﺪﻫﺪ. ﻣﮕﺮ = ﻋﺸﻖ ﭘﻴﺮ ﺍﻟﻬﻰ، ﮐ&#= 65258; ﺣﺘﻰ ﺍﮔﺮ ﻫﻴﭻ = ﺍﻣﺘﻴﺎﺯﻯ ﺷﻬﻮﺩ ﺑﺴﺎﻟﻚ &= #65255;ﺮﺳﺎﻧﺪ، ﺣﺪّ ﺍﻗﻞ ﺍﺯ ﻗ&= #65260;ﻘﺮﺍﻯ ﺑﻌﺪﻯ ﺩﺭ ﺍﻣﺎ&= #65253; ﺍﺳﺖ. ﻭ ﺣﺘﻰ ﺑﺎ= ; ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ، ﺑﺠﻬﺎﻥ ﺑﺸﺮﻯ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺁ= ﻧﮕﺎﻩ ﻓﻬﻢ ﻭ ﻗﺪﺭﺕ ﻭ= ﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﺣﻴﺎ= 5175;ﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺧﻮﺍﻫﺪ ﺩﺍﻧﺴ&#= 65174;. ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65235;ﻴﻖ ﺁﻥ ﺑﺮﺳﺪ. ﻫﺮ ﻋ= ;ﺸﻘﻰ ﺟﺰ ﻭﺳﺎﺋﻂ ﺍﻟ&= #65260;ﻰ ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65227;ﺎﺷﻖ ﺍﺳﺖ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﺑﺎﻋث ﻧﺠﺎﺕ ﺭ&#= 65261;ﺡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺸﺮﻯ ﻭﺣﻴʌ= 62;ﺍﻧﻰ ﺍﺯ ﮐﺎﺭﻣﺎﻫﺎ &= #65169;ﺎﺷﺪ ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﻋ= ﺸﻖ ﺑﺎﺷﻴﺎء ﺭﺍ ﻋ&#= 65208;ﻘﻬﺎﻯ ﺩﺭﻭﻏﻴﻦ ﻭ ﺑﺎ&= #65199;ﻳﭽﻪ ﻓﺮﻳﺐ ﺑﺪﺍﻧﻴ&#= 65250;. ﮐﻪ ﺍﮔﺮ ﻋﺎﻗﻞ = ﺑﺎﺷﻴﻢ ﺧﻴﻠﻰ ﺯﻭﺩ ﺩﺭ = ﻣﻴﻴﺎﺑﻴم که چه ﺨﻄﺎﺋﻰ @= 400;ﺮﺩه اﻳﻢ ﻭ ﺧﻮﺷﺒﺨ&#= 65174; ﺁﻧﮑﻪ ﺑﻔﻬﻤﺪ &= #65235;ﺮﻳﺐ ﺧﻮﺭﺩﻩ ﺍﺳﺖ. ﻭ= ﻫﺮ ﻋﺸﻖﻏﻴﺮ ﺍﻟﻬ&#= 65264; ﻭ ﺭﺍﺳﺘﻴﻦ،ﻗ= 5220;ﻌﺎ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺩ&#= 65197; ﮐﺎﺭﻣﺎﻫﺎ ﺩﺍ&#= 65197;ﺩ. ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﺍﻳﻦ ﻋﺸﻘﻬﺎ ﻳ&= #64401;ﻄﺮﻓﻪ ﺍﺳﺖ ﮐﻪ ﺑﻘﻮﻟ&= #65264; ﻧﻢ ﭘس ﻧﻤﻴﺪﻫ&#= 65194;. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮐﻤ= ﺎﻟﺎﺕ ﺑﻤﺎ ﺑﺪﻫﻨﺪ. ﻭ= ﺍﮔﺮ ﻟﺬﺗﻰ ﻫﻢ ﻣﻴﺪ&= #65259;ﻨﺪ،ﭼﻮﻥ ﺧﻮﺩ ﺩﻩ ﺑﺮﺍﺑ&= #65198; ﻟﺬﺕ ﻣﻴﺒﺮﻧﺪ. = ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﺎ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺧﻮﻳﺶ،= 5227;ﺸﻘﻰ ﺩﻭ ﻃﺮﻓﻪ ﺍﺳﺖ.= ﻭ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﻭﺳﺘﺸﺎﻥ ﺩﺍ&#= 65197;ﻡ ﮐﻪ ﺩﻭﺳﺘﻢ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺍﮔﺮ ﺍﻧﺴﺎﻥ = ﺯﻭﺩﺗﺮ ﺍﺣﺴﺎس ﻋﺸﻖ ﺑ&#= 65192;ﺪﺍ ﻭﺩﻭﺳﺘﻰ ﻟﻘﺎ&#= 65263; ﺍﻭ،ﻭ ﺗﺸﺒّﻪ = 5169;ﺎﺧﻠﺎﻕ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﺍﻭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻗﻄﻌﺎ ﻣﻮﺭﺩ ﻋﺸﻖ ﺑﻴ&= #65208;ﺘﺮ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍ&#= 65197; ﻣﻴﮕﻴﺮﺩ. ﻋﺸﻖ = ﻳﮑﻄﺮﻓﻪ ﺍﻧﺴﺎﻥ ﻋﻤﻠﺎ &= #65175;ﺴﻠﻴﻢ ﺫﺍﺕ ﺧﻮﺩ ﺑﺪﻳ&= #64405;ﺮﻯ ﺍﺳﺖ. ﻭ ﺍﺯ ﻫﻢ ᥴ= 5;ﮐﻨﻮﻥ ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ &= #65169;ﻴﺸﺘﺮ،ﺭﻭﺡ ﺧﻮﺩ ﺭﺍﺩﺭ ﺗﺤ&= #65240;ﻴﺮ ﻣﻘﺎﻡ ﻧﻮعی گ= 84;ﺍﺭﺩﻩ. ﺧﻮﺩ ﺗﺼﻤﻴم گ= 585;ﻓﺘﻪ ﺩﻟﺶ ﺧﻮﺵ ﺍﺳﺖ&= #1548;ﮐﻪ ﻟﺬﺗﻰ ﺩﺍﺭﺩ. ﻏ= ﺎﻓﻞ ﺍﺯ ﺳﺮﻧﻮﺷﺘﻬ&#= 65166;ﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻋﺸﻘﻰ ﮐﻪ ﻣﺎ ﺭ= ﺍﺑﻤﺤﺒﻮﺏ ﺗﺸﺒﻴﻪ ﻧﻤﺎﻳ&#= 65194;،ﺍﮔﺮ ﺑﺮﺗﺮ ﻭ ﺍﻟﻬﻰ = ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﺍﺳﺖ ﺍﮔ&= #65198; ﻋﺸﻘﻰ ﮐﻪ ﻣﻌﺸ&= #65262;ﻕ ﺭﺍ ﻣﺎﻧﻨﺪ ﺧﻮ&= #65193; ﮐﻨﻴﻢ،ﮐﻤﺎﻝ = 5191;ﻮﺩ ﺧﻮﺍﻫﻰ ﻭ ﺳﺘﻤ&= #64401;ﺎﺭﻯ ﺑﺤﻖ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ. ﮐﻪ ﺑﺎﻳﺪ ﺁﺯﺍ&= #65193; ﺑﺎﺷﺪ. ﻭ ﺍﻭ ﺑﺎ= ;ﻳﺪ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65194;. ﮐﻪ ﻣﺎ ﭼﻨﺎﻥ ﺑ= ﺮﺗﺮﻯ ﻣﻘﺎﻡ ﺭﺍ ﻧﺪﺍ&= #65197;ﻳﻢ. ﭘس ﻣﺎﻧﻊ ﺍﺯ ﭘ&= #65268;ﺸﺮﻓﺖ ﺍﻭ ﺷﺪه اﻳﻢ. ﻭ&= #65251;ﺎ ﻧﻴﺰ ﺍﺯ ﻣﻘﺎﻣ&= #65166;ﺕ ﺭﻭﺣﻰ ﺁﻧﭽﻪ ﺩ&= #65165;ﺭﻳﻢ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65268;ﻢ. ﮐﻪ ﺗﺴﻠﻴﻢ. ﻣﻌ= ﺸﻮﻕ ﻏﻴﺮ ﺍﻟﻬﻰ ﺷﺪ&= #1607; اﻳﻢ. ﭼﻪ ﻓﺮﻣﺎ&= #65255;ﺪﻩ ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺑ&= #65166;ﺷﺪ،ﻭﭼﻪ ﺯﻥ ﻳﺎ ﻫﺮ ﺷﻴئ = ﺩﻳﮕﺮ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺁ&= #65255;ﮕﺎﻩ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺎ = ﺍﻣﺎﻡ ﺧﻮﺩ ﺑﺠﻬﻨّﻢ &#= 65251;ﻴﺮﻭﻧﺪ،ﻳﻌ᥽= 6;ﻰ ﻣﺎﻧﻨﺪ ﻳﮑﺪﻳ&#= 64405;ﺮ. ﺟﻬﻨّﻤﻰ ﻫﺴﺘ= 5256;ﺪ ﻳﻌﻨﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﺟﻬﺎﻧﻰ ﺩﺭ ﺻﻮ&= #65197;ﺗﻬﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺸﻖ ﻟﺬﺕ ﻃﻠﺐ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺷﺪﻥ ﺍﺳﺖ ﻭﻋﺸ&= #65238; ﻭ ﺭﻧﺞ ﻋﺸﻖ ﺧﺪ= ﺍﺟﻮﺋﻰ ﻣﻴﺒﺎﺷﺪ. ﻋﺸﻘ&= #65264; ﮐﻪ ﻣﺎ ﻣؤثّر A= 261; ﻓﻌّﺎﻝ ﺑﺎﺷﻴ= 5250; ﻧﺎﻗﺺ ﻭﮔﻤﺮﺍ&#= 65257; ﮐﻨﻨﺪﻩ ﻣﻌﺸﻮ&#= 65237; ﻭﺧﻮﺩﻣﺎﻥ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ. ﻋﺸﻘﻰ ﮐﻪ= ﺑﺎ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ = ﺩﻟﺎﺋﻞ ﺣﻘﻴﺮ ﺗﺮ ﺍﺯ ﻣ= ﺎ ﺑﺎﺷﺪ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﻋث ﻗﻬﻘﺮﺍﻯ ﻣﺎ ﺍ&= #65203;ﺖ. ﻭ ﻋﺸﻖ ﺑﺎ ﻋﺎﻟ= ﻤﺘﺮ ﺍﺯ ﺧﻮﺩ،ﺑﺨﺼ= 5262;ﺹ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﻨﻔﻊ ﻋﺎﺷﻖ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺍﮔﺮ ﻋﺎﻟ= ﻢ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﺍﻧﻔﻌﺎﻝ ﻭ ﻣﺘ&= #65156;ثّر ﺷﺪﻥ ﻣﺎ ﺑﺎﺯ ﺑ= ﻨﻔﻊ ﻣﺎ ﺍﺳﺖ ﮐﻪ ﺑﻌ= ﺪﺍ ﻣؤثّر ﻭﻣﻌﻠّ= ;ﻢ ﮔﺮﺩﻳﻢ . ﻣﺎﺩﻳ= ﻮﻥ ﻣﻴﮕﻮﻳﻨﺪ،ﻋA= 208;ﻖ ﻭﺍﻗﻌﻰ ﺁﻥ ﺍﺳ&= #65174;،ﮐﻪ ﺭﻭﺍﺑﻂ ﺯﻧﺪﻩ &= #65169;ﺎ ﻣﻌﺸﻮﻕ ﻣﺒﺎﺩ&#= 65247;ﻪ ﮔﺮﺩﺩ. ﮐﻪ ﻣﻄﻠ= ﻘﺎ ﭼﻨﻴﻦ ﺣﺮﻓﻰ ﺻ&= #65194;ﻕ ﭘﻴﺪﺍ ﻧﻤﻴﮑﻨ&#= 65194;. ﮐﻪ ﺍﻳﻦ ﻣﺒﺎﺩ&= #65247;ﻪ ﻋﺸﻖ،ﻣﺒﺎﺩﻟA= 258; ﻟﺬﺕ ﻭﺧﻮﺩ ﻓﺮ&= #65267;ﺒﻰ ﻳﮑﺪﻳﮕﺮ ﺍﺳﺖ &= #65261; ﻋﺸﻖ ﻧﻴﺴﺖ. ﺯﻳ= ﺮﺍ ﻣﺤﺎﻝ ﺍﺳﺖ ﻫﺮ = ﺩﻭ ﻃﺮﻑ ﻫﻢ ﻓﺎﻋﻞ = ﺑﺎﺷﻨﺪ ﻭ ﻫﻢ ﻣﻨﻔﻌﻞ. ﻋ= ;ﺎﺷﻖ ﺻﺎﺩﻕ ﺑﺎﻳﺪ ﻣ&= #65256;ﻔﻌﻞ ﻭ ﺃثرﮔﻴﺮ ﺑﺎ= 5207;ﺪ،ﻭﻣﻌﺸﻮﻕ ﻣﻌﻠّﻢ. ﭘس ﻏﻴ&#= 65198; ﺍﺯ ﻋﺸﻖ ﺑﻮﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺣﺘA= 252;ﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻭﺍﺯﻫﻢ ﺍ&= #64400;ﻨﻮﻥ ﺑﻘﻬﻘﺮﺍﻯ ﮐﺎ&#= 65197;ﻣﺎﺋﻰ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺻﺪ= ﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﻮ&= #65247;ﺪﺍﺕ ﺩﺭ ﺟﻬﺎﻥ ﻟﺎﺯ&= #65249; ﺩﺍﺭﺩ ﺗﺎ ﺩﻭﺑ&= #65166;ﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﺎﻣﺮﻭﺯ ﺑﺮﺳﺪ ﻭﮐﺎﺭﻯ &= #65197;ﺍ ﺑﮑﻨﺪ،ﮐﻪ ﺣﺘ= 5252;ﺎ ﺧﻮﺍﻫﺪ ﮐﺮﺩ، &#= 65261; ﺍﻣﺮﻭﺯ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻭﻧﻤﻰ ﮐﻨﺪ. ﻋﺸ= ﻖ ﺍﻧﺴﺎﻥ ﺑﻤﻌﺸ&#= 65262;ﻕ ﺍﻟﻬﻰ ﺷﺪﻩ ﻋﺎ&= #65247;ﻰ ﺍﺳﺖ،ﻭ ﺣﺘﻰ ﻋ&#= 65208;ﻖ ﺑﻤﻌﺸﻮﻕ ﺍﻟﻬ&#= 65264;،ﺑﺎﻧﺴﺎﻥ ﻋﺎﺷﻖ. ﻭﻟﻰ ﺳﺎ= ﻟﻚ ﺑﺨﺎﻃﺮ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﺍﻭ ﺑﺮﺍﻯ ﺗﮑﺎ&= #65251;ﻞ ﻳﺎﻓﺘﻦ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺣﺮﻑ ﻭﺣﮑﻤﺖ ﻭ&= #65255;ﻴﺮﻭ ﻣﻴﺪﻫﺪ، ﮐﻪ ﺳ&#= 65166;ﻟﻚ ﺭﺍ ﺑﮑﻤﺎﻝ ﺑﺮ&= #65203;ﺎﻧﺪ. ﻣﻌﺸﻮﻕ ﻋﺎﺭﻑ &= #65261;ﺍﺑﺴﺘﻪ ﺑﻌﺎﺷﻖ ﺳﺎﻟﻚ&#= 1548;ﻣﺎﻧﻨﺪ ﻋﺸﻖ ﻭﻯ ﺑﻠﺒﺎ&= #1587; ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻣ&= #65228;ﺸﻮﻕ ﺍﺳﺖ. ﻭﻧﻪ ﺑﺨﻮ= ﺩ ﻟﺒﺎس ﻭ ﺗﻦ ﺍﻭ.= ﺑﻠﮑﻪ ﺑﺎﺳﺘﻌﺪﺍﺩﻯ &#= 64400;ﻪ ﺩﺭ ﺳﺎﻟﻚ ﺑﺮﺍ&= #65263; ﺗﮑﺎﻣﻞ ﻣﻰ ﺑﻴ&= #65256;ﺪ. ﻋﺎﺷﻖ ﻭﺍﻗﻌﻰ &= #65255;ﻤﻰ ﺧﻮﺍﻫﺪ ﻣﻌﺸﻮ&#= 65237; ﺍﺯﻣﺘﻌﻠّﻘﺎA= 173; ﺧﻮﺩ ﮐﻤﺘﺮ،ﻭ= 5169;ﺪﻧﺒﺎﻝ ﺧﻮﺩ ﺑﮑﺸﺪ،ﺑ= 5248;ﮑﻪ ﻣﻌﺸﻮﻕ ﺭﺍ ﺟﻮ&= #65165;ﻫﺮﻯ ﻳﺎﻓﺘﻪ ﮐﻪ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺑﻬﺮﻩ ﺑﮕﻴﺮﺩ&#= 1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﻘﻮﻝ &= #65251;ﺎﺩﻳﻮﻥ ﻣﺴﺎﻭﺍﺕ ﺩﺭ ﮐ&= #65166;ﺭ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻌﺸ= ﻮﻕ ﻭ ﻋﺎﺷﻖ ﻳﮑﺴﺎ&= #65253; ﺃثر ﺩﺭ ﻫﻢﺑﮑ= 5256;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ ﻋﺸ&#= 65238; ﻋﺎﺷﻖ،ﻣﺪﺍﻡ = 5255;ﻴﺎﺯ ﺑﺘﻬﻮﻳﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﻧﻮﺳﺎﺯﻯ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5169;ﺮﺍﺳﺎس ﺭﻭﺍﺑﻂ ﺟﻮﻫﺮ&#= 65263; ﻭﺫﺍﺗﻰ ﺑﺎ ﻣﻌ&= #65208;ﻮﻕ ﺑﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﺩﺭ ﻣﻌﺸﻮﻕ ﻣﺎﺩﻯ &= #65165;ﻳﻦ ﻧﻮﺳﺎﺯﻯ ﺍﻓﻘ&#= 65264; ﺍﺳﺖ. ﻭ ﺭﻭﺍﺑﻂ= ﺍﻭﻟﻴﻪ ﺑﺎﻋث ﻣﻴﺸﻮﺩ= 548;ﮐﻪ ﻋﺸﻖ ﺑﺮﭘﺎ ﺑﺎ&= #65207;ﺪ. ﻭﻟﻰ ﻣﺎﻧﻊ ﺑﻴ&= #65208;ﺘﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﻭ ﺗﺴﻠﻴﻢ= ﺷﺪﻥ ﺑﻤﻌﺸﻮﻕ ﻏﻴﺮ &= #65165;ﻟﻬﻰ. ﻭﺭﻭﺍﺑﻂ ﺟﻮﻫ&#= 65198;ﻯ ﺑﻤﻌﻨی ﺮﻭﺣﻰ &#= 65193;ﺭﺳﺖ ﻣﻴﺒﺎﺷﺪ،ﻧﻪ = 5169;ﻤﻌﻨﻰ ﺣﻔﻆ ﺧﻮﺩ ﻋﺸﻖ.= ﻭ ﺩﺭ ﻋﺸﻖ ﺍﻟﻬﻰ = ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ&#= 1548;ﭼﻮﻥ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﭼﻨﻴﻦ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﮐﻪ ﺑﺮ ﺍﺳ= ;ﺎس ﭘﻴﺸﺮﻓﺖ ﺟﻮﻫ&#= 65198;ﻯ ﺭﻭﺡ ﺳﺎﻟﻚ ﺍﺳ&= #65174;،ﮐﻪ ﺑﺮﺍﻯ ﺑﻘﺎﻯ ﻋ&= #65208;ﻖ ﻟﺎﺯم اﺳﺖ. ﻭﺧ&#= 65194;ﺍﻭﻧﺪ ﺍﺯ ﺭﻭﺯ ﻧﺨﺴت &= #65204;ﻠﻮﻙ ﻫﻤﻴشه ﭙﺎﺩﺍA= 205; ﻋﺎﺷﻖ ﺳﺎﻟﻚ ﺭ&= #65165; ﻣﻴﺪﻫﺪ. ﮐﻪ ﻣﺎ= ﻫﻴّﺖ ﺟﻮﻫﺮﻯ ﺩﺭ ﺭﻭ&= #65185; ﺍﻭ ﺑﺎﻟﺎ ﺑﺮﻭ&= #65193;. ﻭ ﻋﺸﻖ ﺳﺎﻟﻚ ﻧ= ﻴﺮﻭﻣﻨﺪﺗﺮ،A= 261; ﺑﺮﺍﺳﺎس ﺩﻟﺎ= 5163;ﻞ ﺑﻬﺘﺮ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﭘﻴﺸﺮﻓﺖ ﻧﺴ&= #65170;ﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺳ&= #65166;ﻟﻚ،ﻭ ﺻﺤﺒﺖ ﺍﺯ ﺳوء &#= 65165;ﺳﺘﻔﺎﺩﻩ ﻣﻌﺸﻮﻕ ﺍﺯ ﺷﺪ&= #65173; ﻋﺸﻖ ﻋﺎﺷﻖ ﻧﻴ&= #65204;ﺖ. ﻧﻮﻉ ﺭﺍﺑﻄﻪ ﺑ&= #65198;ﺍﻯ ﻣﺒﺎﺩﻟﻪ ﺻﻔﺎ&#= 65173; ﺟﻮﻫﺮﻯ ﻧﻴﺴﺖ &= #65169;ﻠﮑﻪ ﺩﺭ ﺗﺮﻙ ﺻﻔﺎﺕ = ﺟﻮﻫﺮﻯ ﺳﺎﻟﻚ،ﻭ ﮐﺴﺐ &#= 65211;ﻔﺎﺕ ﻭ ﮐﻤﺎﻟﺎﺕ ﻣﻘ&= #65166;ﻡ ﺑﺮﺗﺮ ﺷﻬﻮﺩﻯ &= #65203;ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﻣ&= #65194;ﺍﻡ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺣﺎﻝ ᥴ= 5;ﺟﺮﺍﻯ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65259;ﻔﺘﮕﺎﻧﻪ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﺑ&= #65166;ﺷﺪ. ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65207;ﻬﻮﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65203;ﺖ،ﮐﻪ ﺭﻭﺡ ﺳﺎﻟﻚ ﻧﻴ&= #65200;ﻣﻘﺪّس ﻭ ﺭﻭﺣﻰ ﺍﻟﻬﻰ = ﻭﺑﺎ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﻭ ﺻﻔﺎﺕ ﻣﻌﺸﻮ&= #65237; ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻣﻴﺸﻮ= 5193;. ﺁﻧﮕﺎﻩ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ = ﻭ ﺍﻟﻬﻰ ﺑﺎ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﺳﺎﻟﻚ ﺑﺎ ﻣ= ﻌﺸﻮﻕ ﻳﮑﻰ ﺷﺪﻩ،ﻭ ﺍ&#= 65199; ﺻﻔﺎﺕ ﻗﺒﻠﻰ ﻭ&= #65251;ﻦ ﻭﺷﺨﺼﻴّﺖ ﭘﻴ= 5208;ﻴﻦ ﺧﻮﺩ ﺃﺷﺮﻯ ﺩﻳ&= #65194;ﻩ ﻧﻤﻴﺸﻮﺩ. ﮐﻪ ﺣ= ﺘﻰ ﺍﮔﺮ ﺑﺸﻮﺩ ﻣﻮ&= #65197;ﺩ ﻏﻀﺐ ﻣﻌﺸﻮﻕ <span style=3D'mso-spacerun:yes'> </span>ﺍﻟﻬﻰ &#= 65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﻣﻌﺼﻮﻣ&#= 65268;ّﺖ ﺩﺭ ﺑﻘﻴﻪ ﺍﻳﺎ&= #65249; ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65193;ﺍﺭﺩ. ﻭ ﭼﻨﺎﻥ ﺻﻠﺎﺣ&= #65268;ّﺘﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﮐ= ﻪ ﭼﻮﻥ ﻳﮑﻰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 4380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻫ= 5198; ﺩﺳﺘﻮﺭﻯ ﺑﺮﺍ&#= 65263; ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐ&#= 65264; ﺑﺪﻫﺪ. ﻭ ﻫﺮ ﻗﻮ= ;ﻝ ﻭﻭﻋﺪﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺴﺎﻟﻚ ﺑﺪﻫﺪ&#= 1548;ﺧﺪﺍﻭﻧﺪ ﺩﺍﺩﻩ،ﻭﺁﻧﺮA= 165; ﻧﻴﺰ ﻭﻓﺎ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﻭﻟﻰ ﺍﻟﻬﻰ = ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭﺻﻮﺭ&#= 65173; ﻭ ﺳﻴﺮﺕ ﺧﺪﺍﻭ&= #65255;ﺪﺭﺍ ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻌﺎﻧﻰ ﻋﻠﺎﻗﻪ ﻭﺭﺍﺑ&#= 65220;ﻪ ﻋﺎﺷﻖ ﺍﻟﻬﻰ،= 5267;ﮑﻰ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺩﺍﺷﺘﻦ،ﺑﺮﺍA= 263; ﭘﻴﻤﺎﻧﻰ ﺳﻠﻮ&#= 64400;ﻰ ﺍﺳﺖ. ﻭ ﻫﻴﭻ ﭼﻴ= ;ﺰﻯ ﺩﺭ ﮐﺎﺭ ﺳﺎﻟﻚ = ﻧﺒﻮﺩﻩ. ﺣﺘﻰ ﻭﻗﺘﻰ ﺩﺳ&= #65176;ﻮﺭ ﺳﻠﻮﮐﻰ ﭘﻴﺮ ﺭ&= #65165; ﻭﺍﺟﺐ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﺪ،ﮐﻪ ﺑﻨﻔﻊ ﺧﻮﺩ ﺑﺪ&= #65165;ﻧﺪ. ﺣﺘﻰ ﮐﻪ ﻇﺎﻫﺮ&= #65165; ﺁﺯﺍﺩﻯ ﺟﻨﺒﻪ &= #65203;ﺨﺖ ﻭ ﺩﺭﺩﻧﺎﻙ ﺑﺎ&= #65207;ﺪ، ﮐﻪ ﺩﺭ ﺩﻭﺭﻩ ﻋ= ﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺩﺍﺭﺩ. = ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺩﺳ&= #65176;ﻮﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺳﺎﻟﻚ ﻭ ﻧﻴﺰ ﻫﺮﮔﺰ ﺭ= ﺍﺑﻄﻪ ﻃﺒﻴﻌﻰ ﻭﺟﺒﺮ&#= 65263; ﺩﺭ ﮐﺎﺭ ﺳﺎﻟﻚ = ﻧﺪﺍﺭﺩ. ﻧﺘﻴﺠﻪ ﺷﺪﻥ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﮔﺮ ﺁﻟﻮﺩﮔﻴ&#= 65260;ﺎﻯ ﺍﻭ ﺑﺤﺪّ ﮐﻔﺎ&#= 65267;ﺖ ﺩﺭ ﺗﺰﮐﻴﻪ ﺭﺳ&= #65268;ﺪﻩ ﺑﺎﺷﺪ. ﻧﻪ ﻓﻘﻂ= ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺗﺤ&= #65240;ﻖ ﻧﻤﻰ ﻳﺎﺑﺪ ﮐﻪ = ﺣﺘﻰ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻭ ﺑﻴﺸﺘﺮ ﻭ ﺳ= ﺨﺖ ﺗﺮ ﺍﺳﺖ. ﻭ ﺳﺎﻟ= ;ﻚ ﺻﺎﺩﻕ ﻭ ﻋﺎﻗﻞ = ﺍﻳﻦ ﺳﺨﺘﻰ ﻭ ﺗﺄﺧﻴ&= #65198;ﺍﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻔﻊ ﺧﻮﻳﺶ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻓﺎﺻﻠﻪ ﻣﺎﺩﻯ &= #65169;ﻴﻦ ﻋﺎﺷﻖ ﻭﻣﻌﺸﻮ&#= 65237; ﻭ ﻋﺎﺷﻖ ﻏﻴﺮ ﺍ= ﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺑﺎﻋث = ﺿﻌﻒ ﺩﺭجه عشق ﻣﻴ᥸= 8;ﻮﺩ. ﻭﻟﻰ ﺩﺭ ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﻫﻤﻴﺸﻪ ﻣﻌﺸﻮ&#= 65237; ﺍﻟﻬﻰ ﺍﺯ ﺧﻮﺩ = ﺳﺎﻟﻚ ﺑﻮﻯ ﻧﺰﺩﻳﮑﺘ&#= 65198; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻫﺮ ﻟﺤﻈﻪ ﭼﻪ ﺑﻬﺘ&= #65198; ﮐﻪ ﻫﻤﻴﺸﻪ، ﺣ&#= 65216;ﻮﺭ ﺫﻫﻨﻰ ﻣﻌﺸﻮﻕ&#= 1548;ﭼﻪ ﺻﻮﺭﺕ ﺷﻬﻮﺩﻯ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﺷﻬﻮﺩ <span style=3D'mso-spacerun:yes'> </span>ﻧﺨﺴﺘ= 5268;ﻦ ﺳﺎﻟﻚ ﺑﺎﺷﺪ، &#= 65261;ﭼﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ،ﺩﺭ = 5193;ﻝ ﻭ ﻓﮑﺮ ﻭ ﺗﺼﻮﺭ= ﻭﺗﺨﻴّﻞ ﺳﺎﻟﻚ ﺣﺎﺿﺮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺣﺘﻰ ﻫﺮ ﺭﻭ= ﺯ ﺍﺯ ﺭﻭﺯ ﻗﺒﻞ ﺩ= ﻗﻴﻖ ﺗﺮ ﺍﺳﺖ. ﮐﻪ ﺑﻘ= ;ﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺍ&#= 64404;ﺮ ﺻﻠﺎﺕ ﻳﺎ ﻫﻤﺎ&= #65253; ﺍﺭﺗﺒﺎﻁ ﻭﺗﻤ&#= 65198;ﮐﺰ ﻭﺗﻮﺳّﻞ ﺳﺎﻟ= 5242; ﻫﻨﮕﺎﻡ ﻋﺒﺎﺩ&#= 65173;،ﻣﺎﻧﻨﺪ ﺭﻭﺯ ﻗﺒﻞ ﺑﺎﺷ&= #65194;،ﻧﻤﺎﺯ ﺭﻭﺯ ﻗﺒﻞ ﻣﻘﺒ&= #65262;ﻝ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ= 5247;ﻰ ﺻﻠﺎﺕ ﺍﻣﺮﻭﺯ &= #65251;ﻘﺒﻮﻝ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻳ= ﻌﻨﻰ ﺑﺎﻳﺪ ﻭﺳﻴﻠﻪ &= #65175;ﻮﺳّﻞ ﺍﻟﻬﻰ ﺩﺭ ﺗﺨﻴ&= #1617;ﻞ ﻭﺗﻤﺮﮐﺰ ﺧﻮﺩ&#= 1548;ﺑﻬﺘﺮ ﻭﻭﺍﺿﺢ ﺗﺮ ﻭ ﺩ= ﺭﺟﻪ ﻋﺸﻖ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺍﻳﻤ= ;ﺎﻥ ﺑﻴﺸﺘﺮ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺍﻋﺘ&= #65240;ﺎﺩ ﻭ ﺑﺎﻭﺭﻯ ﻭ ﺍﻣ= ﻴﺪﻭﺍﺭﻯ،ﺳﺎA= 247;ﻚ ﻧﻴﺰ ﺑﻴﺶ ﺍﺯ ﺭ= ﻭﺯ ﻗﺒﻞ ﺑﺎﻳﺪ ﺑﺎ&= #65207;ﺪ. ﺑﻴﻦ ﺳﺎﻟﻚ ﻋﺎ&= #65207;ﻖ ﻭﻣﻌﺸﻮﻕ ﺍﻟﻬ&#= 65264;،ﻓﺎﺻﻠﻪ ﻣﻘﺎﻣﻰ ﻭ ﻋﻘﻠ&= #65264; ﻭ ﻟﺎﻫﻮﺗﻰ ﻫﺴ&= #65174; ﻭ ﺗﺸﺒّﻪ ﺻﻔﺎ&#= 65175;ﻰ ﺑﺪﺭﺟﺎﺗﻰ ﺻﻮ&#= 65197;ﺕ ﮔﺮﻓﺘﻪ،ﻭﻟﻰ = 5259;ﻨﻮﺯ ﻓﺎﺻﻠﻪ ﻫﺴﺖ. ﻣ= ﮕﺮ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﺑﺮﺳﺪ. = ﻭ ﻳﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﻧﻮﺭ </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﺼﻄﻔﻮﻯ = ﺩﺭ ﮐﺎﻣﻞ ﻣﺴﻴﺤﻰ &= #65197;ؤﻳﺖ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻮ ﺍ= ;ﮔﺮ ﻫﻤﭽﻨﺎﻥ ﺳﺎﻟ&#= 65242; ﮐﺎﻣﻞ ﺷﺪﻩ ﻫﺮ = ﻭﻟﺎﻳﺖ ﻗﺒﻠﻰ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺑﺎﺷﺪ،ﺧﺪﺍﻭA= 255;ﺪ ﺩﺭ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻗﺒل ﻨﻬﺎﺋﻰ ﺍ&#= 65261;، ﺑﻮﻯ ﺩﺳﺘﻮﺭ ﻣ&= #65198;ﺍﺟﻌﻪ ﺑﻴﻚ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺍﺯ ﻭﻟﺎﻳﺖ ﺑﺎ&= #65247;ﺎﺗﺮ ﻣﻴﺪﻫﺪ ﺯﻳﺮﺍ &= #65165;ﻏﻠﺐ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻣ&= #65188;ﻴﻄﻬﺎﻯ ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﺍ&= #65193;ﻳﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ،ﻭ &#= 65175;ﺼﻮﺭ ﺍﻭ ﻫﻤﺎﻥ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺃﻧﺒﻴ&#= 65166;ﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65193;ﻳﻦ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﻭﻧﻤﻮﻧﻪ ﺑﺎﺭ&#= 65199; ﺍﻳﻦ ﺣﺎﻝ ﺩﺭ ﺳ= ﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ. ﺳ= ﺎﻟﻚ ﺯﺭﺩﺷﺘﻰ ﺩﺭ ﺍ&= #65203;ﺘﺨﺮ،ﮐﻪ ﺑﺼﻮﺭﺕ ﺷﻬﻮﺩ&#= 65263; ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺧ&= #65262;ﺭﺳﻴﺪ،ﻭﻟﻰ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭﻣﺮﺗﻀﻮﻯ،ʌ= 51;ﺎﻧﻨﺪ ﺯﺭﺩﺷﺖ،ﺑﻮﻯ = 5193;ﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺷﺪ،ﮐﻪ &#= 65169;ﻴﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 64401;ﺘﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺗﺮ ﺳﻠﻮʄ= 00;ﻰ ﻣﺴﻴﺢ ﺑﺴﺮﺯﻣ&#= 65268;ﻦ ﺭﻭﻡ ﺑﺮﻭﺩ. ﮐﻪ= ﺭﻓﺖ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ &#= 64400;ﺎﻣﻞ ﻣﮑﺘﺐ ﻣﺴﻴﺤﻰ &= #65191;ﻮﺩ ﺭﺍ ﻳﺎﻓﺖ. ﻭ ﺗﺴ= ;ﻠﻴﻢ ﺷﺪ. ﻭ ﺩﺭ ﻧﺘﻴﺠ= ;ﻪ ﺑﺸﻬﻮﺩ ﭼﻬﺎﺭ&#= 65249; ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﺴﻴﺢ ﺭﺳﻴﺪ. ﮐ= ﻪ ﺑﺎﻳﺪ ﺑﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65169;ﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ. ﻭﻟ= ﻰ ﺑﺎﺯ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﺑﻴﺸﺘﺮ ﺍﻭ ﻣﻮ&= #65183;ﺐ ﺷﺪ،ﮐﻪ ﻣﻘﺎﻡ &#= 65207;ﻬﻮﺩﻯ ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﺴﻴﺢ،ﺑﻮﻯ ﺩ= 5203;ﺘﻮﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺮﺍﺟﻌﻪ ﺑʌ= 52;ﺤﻤﺪ ﺩﺭ ﻣﮑّﻪ ﺩﺍﺩ&#= 65257; ﺷﺪ. ﮐﻪ ﻫﻤﺎﻥ ﺯ= ;ﻣﺎﻥ ﻣﺤﻤﺪ ﺑﺎ ﮐﺸﻒ = ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﻮﺩ. ﻭ ﻫﻨﻮﺯ ﺩ= ;ﻳﻦ ﻭﺭﻭﺵ ﺧﻮﺩﺭﺍ &= #65227;ﻤﻮﻣﻰ ﻧﮑﺮﺩﻩ ﺑﻮﺩ. ﻭ= ﺳﻠﻤﺎﻥ ﺑﺎ ﺳﻪ ﻋﻠﺎﻣﺘ&= #65264; ﺍﺯ ﻣﺤﻤﺪ ﮐﻪ ﺩ= ﺭ ﺭؤﻳﺎ ﺩﺍﺷﺖ،A= 251;ﺤﻤﺪﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ ﻭ ﺑ= ﻨﻮﺭ ﻗﺎﺋﻢ ﻧﻴﺰ ﺭﺳ&= #65268;ﺪ ﻭﺑﺴﻴﺎﺭ ﺍﺯ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﻣﺴﺘﻌﺪ،ﺗﻌﺎA= 247;ﻰ ﺷﻬﻮﺩﻯ ﻧﺘﻴﺠ&#= 65258; ﺗﮑﺎﻣﻠﺎﺕ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65239;ﺒﻠﻰ،ﻭ ﺫﺧﻴﺮﻩ ﺑﻴﺸﺘ&#= 65198; ﮐﺮﺍﻣﺎﺕ ﺩﺭ ﻫ&= #65198; ﺗﻮﻟﺪﻯ، ﻭ ﺩﺭ &= #65259;ﺮ ﻭﻟﺎﻳﺘﻰ ﺑﺘﺠ&#= 65194;ﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﭘﻴ&#= 65208;ﻴﻦ،ﻭﺗﻨﻬﺎ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻣﻴﺮﺳﻨ&#= 65194;. ﮐﻪ ﺷﻬﻮﺩﻫﺎﻯ &= #65239;ﺒﻠﻰ ﺣﺞ ﻫﺎﻯ ﻋُﻤﺮ&#= 65257;،ﻭ ﻫﺮﻳﻚ ﺑﻌﻤﺮﻯ &= #65211;ﺪ ﺳﺎﻟﻪ،ﻭ ﺷﻬﻮ= 5193; ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﺍ ﻣﺤﻤﺪ ﺣﺞ ﺃ= ﮐﺒﺮ ﻧﺎﻣﻴﺪﻩ ﺍﺳﺖ. = ﮐﻪ ﺑﺎ ﺣﺞّ ﮐﻌﺒﻪ &= #65255;ﻤﺎﻳﺶ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻓ&= #65198;ﻕ ﻣﻴﮑﻨﺪ. ﻭﺍﻳﻦ = ﮐﻌﺒﻪ ﺣﺞ ﺃﮐﺒﺮﻭﻟﺎ&#= 65267;ﺖ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﭘ&= #65268;ﺮ ﻳﻚ ﺳﺎﻟﻚ ﺑﻤﻌ&= #65198;ﻓﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65261; ﺍﺳﺖ. ﺗﺎ ﺑﺎﺯ ﺩ= ;ﺭ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ،ﻣﻬﺪﻯ = 5251;ﻮﻋﻮﺩ ﺯﺭﺩﺷﺖ ﻭ ﻣﺤﻤ&= #65194;، ﺑﻨﻮﺭﺭﺏّ ﺭﺣ= 5252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ. ﮐﻪ= ﺭﻭﺡ ﻣﺤﻤﺪ ﻭﺗﻤﺎﻡ &= #65155;ﻧﺒﻴﺎﻯ ﺑﺸﺮﻯ،ﻭﮐﺎﻣA= 248;ﺎﻥ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬ&#= 65166;، ﭼﻮﻥ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194; ﻋﻬﺪ ﺍﻟﺴﺘﻰ ب&#= 1604; خئاوند ﺩﺍﺭﻧ= ﺪ،ﮐﻪ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ، ﺳﺮ </span><span lang=3DAR-SA>ﺳﭙﺮﺩ= ﮔﻰ ﻣﻬﺪﻯ ﮐﺎﻣﻠﻰ &= #65197;ﺍ ﺑﻨﻤﺎﻳﻨﺪ،ﺗA= 166; ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65261;ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ. ﻭ= ﺑﺎ ﺭﻭﺵ ﻭﻳﮋﻩ ﺳﻠ&= #65262;ﮐﻰ ﺁﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ. ﭼﻮﻥ ﻓﺎﺻﻠﻪ ﻋ&= #65240;ﻠﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻴﺶ ﺍﺯ ﻓﺎﺻﻠ&= #65258; ﻋﻘﻠﻰ ﺑﺸﺮﻯ ﺑ&= #65166; ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻫﺰ= ;ﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﺩﺭﻋﺼﺮ ﺑﻌثت ﻣﺤﻤﺪ ﺑ= 5192;ﻠﻖ،ﺑﺴﻴﺎﺭﻯ ﭼﻮﻥ ﺳﻠﻤﺎﻥ ﻓ&= #65166;ﺭﺳﻰ ﺩﺳﺘﻮﺭ ﻣﺮﺍﺟ&#= 65228;ﻪ ﺑﻤﺤﻤﺪ ﺩﺍﺷﺘ&#= 65256;ﺪ. ﻣﮕﺮ ﺁﻥ ﮐﺎﻣﻠ&= #65166;ﻥ ﻭﻟﺎﻳﺘﻬﺎ،ﮐA= 258; ﺍﺳﺘﻌﺪﺍﺩ ﮐﺎ&#= 65235;ﻰ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﻣ&= #65188;ﻤﺪﻯ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺗﻮﻟ&= #65194;ﺍﺕ ﺑﻬﺘﺮ ﺑﺸﺮﻯ،= 5169;ﭽﻨﺎﻥ ﺗﻮﺍﻧﻬﺎﺋﻰ ﺑ&#= 65198;ﺳﻨﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65176;ﻮﺍﻧﻨﺪ ﺑﺮﺳﻨﺪ. ﻓﺮﺍﻣ&= #65262;ﺵ ﻧﮑﻨﻴﻢ،ﮐﻪ ﺗ= 5252;ﺎﻡ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳ&= #65248;ﻮﮐﻰ،ﮐﻪ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>، ﺑ= ﺎﺯﻳﭽﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65198;ﺑﻮﻃﻪ ﻫﺴﺘﻨﺪ،ﺑﺎ ﺗ= 5252;ﺎﻡ ﻣﺬﺍﻫﺐ ﺁﻧﻬﺎ &= #65169;ﺎﻃﻞ ﻣﻴﺒﺎﺷﻨﺪ. ﻣﮕ&= #65198; ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;،ﮐﻪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻌﺮﻓﻰ ﺷﺪﻩ ﺑ&= #65166;ﺷﺪ. ﻭ ﺗﻮﺳّﻞ ﺑﻐﻴ&#= 65198; ﭼﻨﻴﻦ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ، ﻫﺮ ﻋﺒﺎﺩﺗﻰ ﺷ&= #65198;ﻙ ﺍﺳﺖ ﻭ ﺑﺪ ﺩﻳﻨ= ﻰ. ﺯﻳﺮﺍ ﺑﻰ ﺩﻳﻨ&= #65264; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩ= ﻳﻨﻰ ﺍﺳﺖ. ﻭﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ(ﺑﻪ ﺩﻳﻨﻰ)ﺑﺮﺍﻯ ﺑ&= #65260;ﺒﻮﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﺩﺳﺘ&= #65262;ﺭﺍﺕ ﻋﺒﺎﺩﻯ ﻭﺣﺘﻰ &= #65193;ﺳﺘﻮﺭﺍﺕ ﺳﻠﻮﮐﻰ ﺃﻧﺒﻴ&#= 65166; ﻭﺍﻭﻟﻴﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ، ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺑﺎﺧﻮﺩ&#= 65207;ﺎﻥ ﺑﻮﺩﻩ،ﻭﻧﻪ ﺑ= 5198;ﺍﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ &= #65261;ﻣﮑﺎﻧﻬﺎ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65251;ﺘﻔﺎﻭﺕ ﺩﺭ ﺍﻣﮑﺎﻧﺎﺕ. = ﭘس ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯ&#= 65255;ﺪﻩ ﻟﺎﺯﻡ ﺍﺳﺖ،ﻭ= 5251;ﺤﻤﺪ ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 79;۱۳ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯ&#= 65255;ﺪﻩ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺩ= ﺭ ﺟﻬﺎن ﻤﻴﮕﻮﻳ= 5194;،ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺗﻮﺳّﻞ &#= 65261; ﻫﺪﺍﻳﺖ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʌ= 67;ﺎﺑﻰ،ﻭ ﻫﺪﺍ ﻭﺧﺪﺍ ﺟﻮ&= #65163;ﻰ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺳ&= #65176;ﺎﺭﮔﺎﻧﻰ ﮐﻪ ﺑﻬﺮ ﮐﺪﺍﻡ = ﺍﻫﺘﺪﺍ ﺷﻮﻧﺪ، ﺑﻬﺪﺍ= 5267;ﺖ ﻣﻴﺮﺳﻨﺪ. ﺍﺧﺘ&= #65268;ﺎﺭ ﺁﺯﺍﺩ ﺳﺎﻟک ﺒ&#= 65204;ﺘﻪ ﺑﺪﺭﺟﻪ ﻋﻘﻞ ﻭ = ﻓﻬﻢ ﺍﻭ،ﺍﺯ ﺍﻫﻤﻴ= 5174; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ. ﮔﺮﭼﻪ ﻫﺮ ﺍﻧﺴ&= #65166;ﻧﻰ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺍﺭﺩ،ﻭﻟﻰ ﺍﺟﺒﺎﺭﻯ ﻫﻢ ﻧ&= #65194;ﺍﺭﺩ. ﻭ ﺧﺪﺍﻭﻧﺪ ﻣﺪ&= #65165;ﻡ ﺗﺬﮐّﺮ ﻭﻳﺎﺩ= 5153;ﻭﺭﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﺍﻧﺴﺎﻧʌ= 64; ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﻋﻬﺪ ﺍﻟﺴﺖ = ﺧﻮﺩﺭﺍ،ﺍﺯﺗA= 262;ﻟﺪ ﭘﻴﺸﻴﻦ ﺑﻴﺎﺩ &= #65153;ﻭﺭﺩ. ﮐﻪ ﺑﺎ ﻧﻮﺭ ﺷﻬ= ﻮﺩﻯ ﺁﺧﺮ ﺧﻮﺩ ﺩﺍﺷ&= #65176;ﻪ،ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﻴﺸﺘﺮ ﺑﺠﻬﺎ&#= 65253; ﻣﺘﻮﻟﺪ ﺷﺪﻩ. ﭘ= س ﺑﺎﻳﺪ ﺑﺘﺠﺴّ= 5250; ﺍﻧﺴﺎﻧﻰ ﺁﻥ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ،= 5165;ﻳﻨﻚ ﺩﺭ ﺗﺴﻠﻴﻢ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎﺷﺪ. ﺷﺨﺺ ﻣﺴ= ﻴﺢ ﻋﻬﺪ ﺍﻟﺴﺖ ﺍﻭ = ﺑﺎ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ&#= 1548;ﺩﺭ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺩ&= #65197;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺻﻮﺭﺕ ﻋﻠﻰ¡= 7; ﺗﺴﻠﻴﻢ ﻣﺤﻤﺪ ﺻﺎﺣﺐ ﺗ&= #65184;ﺴّﻢ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65207;ﺪ. ﻭﻫﺮ ﮐﺎﻣﻠﻰ ﻣ&= #65188;ﻤﺪﻯ ﺧﻮﺩ ﻧﻴﺰ ﻳک ﻤ&= #65188;ﻤﺪ ﺯﻧﺪهای ﻤﻴﺒʋ= 66;ﺷﺪ. ﻭﻫﻤﻪ ﺃﻧﺒﻴﺎ&#= 65263; ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﺳﻠﻮﮐﻰ ﺑﺎﻳﺪ &= #65169;ﺎﺷﻨﺪ. ﻭﻟﻰ ﺑﺎ ﺍﺧﺘﻴ&= #65166;ﺭ ﺁﺯﺍﺩ ﻭ ﻋﺸﻖ ﭘ= ﺎﻙ. ﻭ ﺍﻟّﺎ ﺗﻠﻒ ﮐ&= #65198;ﺩﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #64400;ﺮﺩﻩ،ﮐﻪ ﺻﺮﻑ ﻟﺬﺕ ﻫﺎ ﻣ= ﻴﻨﻤﺎﻳﺪ. ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻘﻮّﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻘﻖ &= #65255;ﻤﻴﺪﻫﺪ ﮐﻪ ﺑﻨﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺮﻭﻧﺪ. ﻟﺬﺍ پ&= #1587; اﺯ ﻣﺮﮒ ﺑﮑﺎﺭ&#= 65251;ﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪه ﻫﺎ ﻣﻴﺮﻭﺩ. ﺗﺎ= ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﺣﻴﻮﺍﻧﻰ ﺑﻨﻮ&#= 65225; ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65166;ﻳﺪ ﺑﺮﺳﺪ، ﮐﻪ ﺑﻨ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174;ﻫﺰﺍﺭ ﺳﺎﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﻌﺪ ᥽= 5;ﻴﺰ ﺑﺮﻭﺩ. ﻭﺗﺴﻠﻴ&= #65250; ﻫﺮ ﻣﻬﺪﻯ ﮐﺎﻣ&= #65248;ﻰ ﺷﻮﺩ،ﮐﻪ ﺑﻨﻮ= 5197; ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65268;ﺰ ﺑﺮﺳﺪ. ﻭﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﺘ= 5188;ﻘﻖ ﻫﻤﺎﻥ ﮐﺎﺭﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺍﺳﺖ. ﻭ ﺳ= ;ﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﺭﺍ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺁﻣﺎﺩﻩ ﮐﺮﺩه اﻧﺪ،ﻭ ﺍﻳﻨﻚ = 5255;ﻴﺰ ﺑﺎﻳﺪ ﺳﺮﻧﻮﺷ&#= 65174; ﻧﻴﮑﻮﺋﻰ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﺑﻌﺪﻯ ﺧﻮﻳش ﺁ&#= 65251;ﺎﺩﻩ ﮐﻨﻨﺪ. ﭼﻪ ﺩﺭ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺴﺦ ﺑﻬﺘﺮ A= 169;ﺸﺮﻯ،ﻭ ﻳﺎ ﺩﺭ ﺭﺟﻌﺖ ﻓ= ﻮﻕ ﺑﺸﺮﻯﻭﻫﺮﻋﺒ= 5166;ﺩﺕ ﻗﺸﺮﻯ ﻏﻴﺮ ﺳﻠ&= #65262;ﮐﻰ ﺷﺮﻙ ﺍﺳﺖ ﻭ ﺁﺧ= ﻮﻧﺪ ﭘﺮﺳﺘﻰ. ﻭﺑﮕﻔ&= #65176;ﻪ ﻣﺤﻤﺪ ﺍﺑﻠیس = 4344;ﺮﺳﺘﻰ. ﮐﻪ ﻟﺒﺎس ﮐﺎﺫ&#= 65167; ﺭﻭﺍﺣﺎﻧﻴّﺖ = 5169;ﺮﺗﻦ ﺩﺍﺭﻧﺪ،ﻭﺑﺪA= 175;ﺮﻳﻦ ﻗﻬﻘﺮﺍ ﻭ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺑﻘﻮﻝ ﻗﺮﺁﻥ،ﻣﺴﺦ ﻣ= 5268;ﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254;ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺁﻧﻬﺎ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﺍﻟّﺎ ﻣ&= #65166;ﺭ ﻭﻣﻮﺭ ﻭ ﺑﺪﺗﺮ = ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺍ&= #65197;ﻧﺪ. ﻭﭘس ﺍﺯ ﭼﻨﺪ ﺻ&= #65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﻭﺣ&= #65176;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ،ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻭ&= #65223;ﻴﻔﻪ ﺳﻠﻮﻙ،ﻭﺭﺳﻴA= 194;ﻥ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65197;ﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ= ﻳﺪ ﺗﺎ ﺃﺑﺪ ﺑﺎﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﺳﻨﺪ. ﻭ ﺧﻠﺎ= ﺻﻪ ﺍﻳﻨﮑﻪ ﻋﺸﻘﻬ&#= 65166;ﻯ ﻏﻴﺮ ﺍﻟﻬﻰ، ﻣ&#= 65166;ﻧﻨﺪ ﻟﺤظه اﻯ ﺗﻮﻗ= 17;ﻒ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻌ&= #65170;ﺪﻯ،ﺃثری ﺗﮑﺎﻣﻠﻰ ﺩﺭ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻭﺍﻥ ﻧﺪﺍʋ= 97;ﻧﺪ. ﻭ ﭼﻨﻴﻦ ﻧﺎﻇﺮ = ﻣﺠﺴﻤﻪ ﻣﺴﻴﺢ ﺑﺮﺍﻯ ﻣ&= #1579;اﻝ،ﮔﻮﺋﻰ ﺧﻮﺩﺭﺍ ﻟﺤظه = 575;ﻯ ﺩﺭ ﺁﻳﻨﻪ ﻣﻰ ﺑ= ﻴﻨﺪ. ﻭ ﻣﻌﺸﻮﻕ ﺍﻭ ﺭ= ﻭﺍﻥ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ،ﻭﻧA= 258; ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺴ&= #65268;ﺢ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳثار ﺩﺭ ﻟﻐﺖ ﻋﺮﺑﻰ = ﺍﺯ ﻣﺼﺪﺭ ﺃثرﻩ ﺍ= 5203;ﺖ،ﻳﻌﻨﻰ ﺑﻨﻔﻊ ﻭ ﺳﻮﺩ ﺧ= ﻮﺩ ﺧﻮﺍﺳﺘﻦ. ﭼﻪ ﻃ= ﻤﻊ ﺑﻴﺸﺘﺮ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ،ﻭ ﭼﻪ ﺍﻣﻴﺪ ﺳﺎﻟ&= #65242; ﺑﺮﺍی ﺁﺷﺎﺭﻯ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ. ﺗﺎ ﺟ= 5166;ﺋﻰ ﮐﻪ ﺳﺎﻟﻚ ﺟﺎﻥ = ﺑﺸﺮﻯ ﺷﻴﺮﻳﻦ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5184;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻮﺭﻭﺡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﺑﺮﺳﺪ. ﻭﻟﻰ ﻣﺘ= ﻔﮑّﺮﻳﻦ ﻣﺎﺩﻯ،ﺍﻳﻦ ﺍ= 5267;ثاﺭ ﺍﻧﺴﺎﻧﻰ ﺑﻤﻌ&#= 65208;ﻮﻕ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ،ﮐﺴﺐ ﻣﻌﺸﻮﻕ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﺩ= ﻳﮕﺮ ﺧﻮﺍﻫﻰ، ﺑﺎﺯ &#= 65169;ﺮﺍﻯ ﺧﻮﺩ ﺧﻮﺍﺳﺘﻦ &= #65165;ﺳﺖ. ﻭﻫﺮ ﺩﻳﮕﺮﻯ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ،ﺍﺣﺘﻤﺎﻟᥴ= 6; ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ &= #65219;ﺒﻴﻌﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ،ﻭﻟﻰ ﻧﺠﺎﺕ ﺩﻫﻨﺪﻩ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴ&#= 65198;ﺗﺮ ﻧﻴﺰ ﻣﻴﺒﺮﻧﺪ. = ﻣﺸﮑﻞ ﺑﺰﺭﮒ ﻫﻤﮕﺎﻥ &= #65165;ﻳﻦ ﺍﺳﺖ،ﮐﻪ ﭘس ﺍ= 5199;ﺯﻣﺎﻧﻰ ﻣﻴﻤﻴﺮﻧﺪ ﻭ ﺑ&= #65166; ﺁﻧﭽﻪ ﺍﺯ ﮐﺮﺍ&= #65251;ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻠ&= #65234; ﻧﺸﺪه ﺨﻮﺩ ﺑﻴ&#= 65242; ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ. ﮐﻪ ﮐﺎﺭﻣﺎ ﻳﺎ = ﺟﺮﻳﻤﻪ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﺟ&= #65198;ﻡ ﻋﺪﻡ ﺳﻠﻮﻙ ﺩﺍ&= #65207;ﺘﻪ،ﻭ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻳ&= #65166; ﭼﻨﺪ ﻗﺪﻣﻰ ﻧﺰ&= #65193;ﻳﮑﺘﺮ ﺑﻘﺎﺋﻢ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﻨﺰﺩﻳﻚ ﻧﺸﺪﻩ &= #65165;ﺳﺖ. ﮐﻪ ﺑﺎﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﺑﺸﺮی ﺒﺠﻬﺎﻥ &#= 65169;ﺎﺯﮔﺮﺩﺩ. ﺳﺎﻟﻚ ﺍﻟﻬی ا= 5199; ﺩﻳﮕﺮﻯ ﺧﻮﺍﺳ&#= 65176;ﻦ ﺍﻭ ﻫﻤﺎﻥ ﺩﻳﮕ&= #65198;ﻯ ﺍﺳﺖ، ﮐﻪ ﺍﺯ ﺧ&= #65262;ﺩﺵ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺩﺍﺭﺩ. ﻣﺎﻧﻨﺪ = ﭘﻴﺮﮐﺎﻣﻠﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﮐﻪ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺖ.= ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻳﻚ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺩﻳﮕﺮ ﺧﻮﺍﻫ&= #65264; ﻋﺎﺷﻖ ﺍﻟﻬﻰ،= 5227;ﻤﻠﺎ ﺗﻨﻬﺎ ﺩﺭ ﺩﺭﻭ&= #65253; ﮔﺮﺍﺋﻰ ﻭ ﺍﻳﻨ&= #65176;ﻮﻳﺸن و أندیشه اﺳﺖ.= ﻳﺎ ﻫﻤﺎﻥ ﺍﻧﻄﻮﺍ&#= 1652;،ﻭﺩﺭ ﺧﻮﺩ ﻓﺮﻭﺭﻓﺘ&#= 65254; ﻭ(ﺗﺎ)ﺷﺪﻥ،ﻭﺍ&#= 65199; ﺷﺨﺼﻴّﺖ ﺑﺸﺮ= 5263; ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺭ&= #65235;ﺘﻦ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﮐﻪ ﺳﺎﻟﻚ ﻣﺪﺍ&= #65249; ﺩﺭ ﻋﻤﻞ ﺻﻮﺭﺕ = ﭘﻴﺮ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺣﻀﻮﺭ ﺫﻫﻦ ﺩﺍ&= #65197;ﺩ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻴﭽﮕﺎﻩ = ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ. ﮔﺮﭼﻪ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠق اﺭﺍﺩﻩ = 5153;ﻧﻬﺎ ﺍﺭﺍﺩه ای اﻟʌ= 60;ﻰ ﺍﺳﺖ. ﺑﻘﻮﻝ ﻣﺤ= ﻤﺪ ﺩﺳت ﻮﺯﺑﺎﻥ ﻭ&#= 65211;ﻮﺭت ﻮﺳﻴﺮت ﺎﻟﻬی = 5194;ﺍﺭﺩ </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR>= </span><span style=3D'mso-spacerun:yes'> </span></span><span lang=3DAR-SA>ﻣ&= #65176;ﻌﺒّﺪﻳﻦ ﻗﺸﺮﻯ ﻫﻤﻪ ﻣﺬ&= #65165;ﻫﺐ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ،ﭘﺮﺳﺘﺶ ﻧﻔس ﻮﺭﻭﺍﻥ ﺍ&#= 65251;ّﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65197;ﺍ می ﻨﻤﺎﻳﻨﺪ. ﻭ &= #65267;ﺎ ﺑﺪﺗﺮ ﮐﻪ ﺭﻭﺍ&= #65253; ﺁﻟﻮﺩﻩ ﻭﻓﺎﺳ&#= 65194; ﻳﻚ ﺁﺧﻮﻧﺪ ﺯﻧ&= #65194;ﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎ ﻣُﺮﺩه ا= ;ﻯ ﺭﺍ ﻣﻴﭙﺮﺳﺘﺪ. = ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﻫ&= #65198;ﮐﻪ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍ&= #65197;ﻯ ﻭ ﺑﺎﻭﺭ ﮐﻨﻰ ﻭ= ﺗﻘﻠﻴﺪ ﻧﻤﺎﺋﻰ ﺍﻭﺭﺍ &= #65255;ﺪﺍﻧﺴﺘﻪ ﭘﺮﺳﺘﻴﺪه اﻯ. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻫﺮ ﺣﺎﻝ ﺍﻧﺎﻧ&= #65268;ّﺖ ﺍﻧﺴﺎﻥ ﻧﻴﺰ،= 5255;ﻤﻮﻧﻪ ﮐﻮﭼﻚ ﻳﺎ ﺍﻭﻟ&= #1740;ه ﺍﺯ ﻋﺸق ﻨﻴﺴﺖ. = ﺑﻠﮑﻪ ﻧﻮﻋﻰ ﺗﻌﺎﻃﻒ &= #65207;ﺒﻴﻪ ﻋﺸﻖ ﺍﺳﺖ. ﭼﻮﻥ= ﺍﻧﺎﻧﻴّﺖ ﻭﺧﻮﺩ ﭘﺮﺳﺘﻰ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﻟﺬ&#= 65173; ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺯ&= #65255;ﺪﮔﻰ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺒﺮﺩ ﮐﻪ ﺑﻬﺸﺖ ﭼﻬﺎ&= #65197;ﻡ ﻣﻮﻋﻮﺩ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺑﺎﺯ ﺑﺎﻳﺪ ﻫﻤ&= #65268;ﻦ ﻣﻘﺎﻡ ﻭ ﺑﻬﺸﺖ = ﺭﺍ ﻗﺮﺑﺎﻧﻰ ﻣﻘﺎ&#= 65249; ﺑﺮﺗﺮ ﻭ ﺑﻬﺸﺘ&= #65264; ﺑﺎﻟﺎﺗﺮ ﺑﻨﻤ&#= 65166;ﻳﺪ. ﻭ ﺍﺯ ﺷﻬﻮﺩ ﺁﺧ= ﺮ ﺧﻮﺩﺩﺭ ﺗﻮﻟﺪ &= #65239;ﺒﻠﻰ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ&#= 65263; ﺑﺮﺳﺪ. ﻭ ﺑﺮﺍﻯ= ﻫﻤﻴﻦ ﻋﻬﺪ ﺍﻟﺴﺖ ﺩﺍ&= #65207;ﺘﻪ ﻭﻣﻴﺘﻮﻟﺪ ﺑﺎ &= #65227;ﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺷﺪﻩ ﺍﺳﺖ. ﺍﻳﻨ= ﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ،ﻋA= 208;ﻖ ﻫﻤﺎﻥ ﺍﻧﺎﻧﻴ&#= 1617;ﺖ ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 1607; ای ﻣﻴﺒﺎﺷﺪ ﺩ= 5197;ﺳﺖ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻗ&= #65260;ﻘﺮﺍ ﻳﺎﻓﺘﻦ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻧﺎﻧﻴّﺖ ﻭﻣ= 5254; ﭘﺮﺳﺘﻰ،ﻧﻪ ﻋ= 5208;ﻖ ﺍﻟﻬﻰ ﮐﻮﭼﻚ ﻭ = ﻣﺼﻐّﺮ ﺍﺳﺖ،ﻭﻧﻪ ﻋﺸ= 5238; ﻏﻴﺮﺍﻟﻬﻰ ﻣﻮ&#= 65203;ّﻊ. ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﺷ&= #65156;ﻥ ﻭﻣﻘﺎﻡ ﮐﻨﻮﻧ&#= 65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ. ﻫﺮ ﻋﺸﻖ ﻏ= ;ﻴﺮ ﺍﻟﻬﻰ،ﺗﻐﻴﻴA= 198;ﻯ ﺭﻭﺣﻰ ﺟﺰ ﻗﻬﻘ&= #65198;ﺍ،ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﻧﺴﺦ ﻭﻣﺴﺦ ﮐﺎﺭﻣﺎ&#= 65163;ﻰﻧﻴﺴﺖ. ﺷﺎﻳﺪ ﺗﻨﻬﺎ ﺍ&= #65255;ﺎﻧﻴّﺘﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎﺷﺪ،ﮐﻪ ﺑﺎ= 5199; ﻫﻤﺎﻥ ﻓﻨﺎﻯ ﺁ&= #65253; ﻣﻦ ﺑﺮﺍﻯ ﮐﺴﺐ = ﻣﻦ ﺑﺎﻟﺎﺗﺮ ﺭﻭﺣ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺍﻳﻦ ﺍﻧﺎﻧﻴ&#= 1617;ﺖ،ﻟﺰﻭﻡ ﺣﺘﻤﻰ ﺩﺍﻧﺴﺘ&#= 65254; ﺗﻘﺮّﺏ ﺑﺨﺪﺍ= 548; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261; ﻧﺰﺩﻳﮑﺘﺮ. ﻣﻨ&= #65224;ﻮﺭ ﻣﺘﻔﮑّﺮﻳﻦ ﺍ= 5199; ﺍﻧﺎﻧﻴّﺖ ﻭ ﻋ&#= 65208;ﻖ،ﮐﻪ ﺷﺎﻣﻞ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻭﻓﺪﺍﮐﺎﺭﻯ ﺑ&#= 65166;ﺷﺪ، ﭼﻨﺎﻥ ﺍﺯ ﻫﻢ ﻓ= ﺎﺻﻠﻪ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻏ= 5268;ﺮ ﻗﺎﺑﻞ ﻋﺒﻮﺭ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺣُﺐّ ﺫ= 5165;ﺕ ﻫﺮﭼﻪ ﺗﻮﺳﻌﻪ &= #65169;ﻴﺸﺘﺮ ﺑﻴﺎﺑﺪ،ﻗﻬﻘA= 198;ﺍﺋﻰ ﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ. = ﻭ ﻫﺮﮔﺰ ﻗﺎﺩﺭ ﻧ&= #65268;ﺴﺖ،ﺑﺴﺮﭼﺸʌ= 52;ﻪ ﻧﻮﺭ ﻭﻣﺤﺒّﺖ &#= 65261;ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ ﺑﺮﺳ&#= 65194;. ﻫﺮﮐس ﻫﺮﺩﺭﺟ= 5258; ﻋﺸﻘﻰ ﺩﺍﺭﺩ،= 5169;ﺎﻳﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﻣﻨﺎﻓﻊ A= 261; ﻋﺸﻖ ﺧﻮﺩ ﺑﮕﺬﺭﺩ ﻭ = ﺗﺮﻗّﻰ ﻳﺎﺑﺪ،ﻭ ﺑﻌﺸ= 5238; ﻣﻌﺸﻮﻕ ﺑﺎﻟﺎ&#= 65175;ﺮﻯ ﺑﺮﺳﺪ. ﻭ ﺍﻳﻦ ﺗ= ;ﺒﺪﻳﻞ ﻣﻌﺸﻮﻕ ﺑﻤﻌﺸ&#= 65262;ﻕ ﺑﺎﻟﺎﺗﺮ، ﻫﺮ= 4404;ﺰ ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﺩ&= #65263; ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﺣﺘﻰ ﺑﻰ ﻭﻓﺎﺋ&= #65264; ﻭ ﺧﻴﺎﻧﺖ ﺑﻌﺸ&= #65238; ﻣﺤﺒﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮐﻪ ﻫﻴﭻ ﻋﺎﺷﻘ&= #65264; ﺣﺎﺿﺮ ﺑﺪﺍﻥ ﻧ&= #65268;ﺴﺖ. ﻭ ﺗﻨﻬﺎ ﺩﺭ ﻋﺸ= ﻖ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻳﺪ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﻣﻌﺸﻮﻕ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺎ&= #65247;ﺎ ﺑﺮﻭﺩ. ﺣﺘﻰ ﺳﺎ= ﻟﻚ ﺑﺎ ﺳﻮﮔﻨﺪ ﻭﻓ&= #65166;ﺩﺍﺭﻯ ﺑﻌﺸﻖ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺑﺎﺯ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻤ&#= 65228;ﺸﻮﻕ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﺳﺪ ﻭ ﺑﺎ ﺍﻃ= ﻠﺎﻉ ﭘﻴﺮ ﻭ ﺭﺿﺎﻳﺖ = ﺍﻭ،ﺗﺎ ﻓﺮﺿﺎ ﺳﺎﻟﻚ ﺑ&= #65208;ﺮﻯ ﺑﻨﻮﺭ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺷﻬﻮﺩ ﺷﺸم ﻤﻨ&#= 65260;ﺎﺋﻴﺒﺮﺳﺪ. ﺗﺎ ﺷﺎﻳﺴﺘﻪ ﺗ&= #65262;ﻟﺪ ﺑﺮﺍﻯ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﻮﺩﻩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺻﻮﻟﺎ ﻋﺸﻖ ﺑﺎ ﺣﻖ ﺗﻤ= ﻠّﻚ ﺩﺭ ﻋﺎﺷﻖ ﻣﻌﻨ&= #65264; ﻧﺪﺍﺭﺩ ﻋﺸﻖ ﺣ&= #65240;ﻴﻘﻰ ﺁﻥ ﺍﺳﺖ،ﮐﻪ ﻣ&#= 65254; ﺭﺍ ﺍﺯ ﭘﺮﺳﺘﺶ = ﺧﻮﻳﺸﺘﻦ ﻧﺠﺎﺕ ﺑﺪﻫﺪ. ﻳ= ﺎ ﺁﻟﻮﺩﮔﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﻭﻧﻔﺶ ﺍﻣّﺎﺭ= 5257; ﭘﺎﮐﺴﺎﺯﻯ ﮐﻨ&#= 65194;. ﮐﻪ ﻣﻦ ﺍﺯ ﻧﻮﻉ= ﭘﺎﻙ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﻭ ﻣﻌﺎﺩﻝ ﻣﻘﺎ&= #65249; ﺑﺎﻟﺎﺗی اﻟﻬA= 264; ﺩﺭ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194;ﻯ ﮔﺮﺩﺩ. ﺯﻳﺮﺍ ﻫ= ﺮﮔﺰ ﺍﻧﺎﻧﻴّﺖ ﻳﻚ &#= 65219;ﺮﻑ ﻗﺎﺑﻞ ﺗﺒﺪﻳﻞ &= #65169;ﺪﻭ ﺍﻧﺎﻧﻴّﺖ ﻧﻴ= 5204;ﺖ. ﺗﺎ ﺑﺎﻫﻢ ﺩﺭ ﺟ= ﻬﺘﻰ ﭘﻴﺶ ﺑﺮﻭﻧﺪ. ﻭ= ﻫﺮ ﺩﻭ ﻳﻚ ﻫﺪﻑ ﺩﺭ= ﺭﻓﺘﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﻋﺎﺷﻖ ﻭﻣﻌﺸﻮ&#= 65237; ﺍﻟﻬﻰ،ﺩﺭ ﻭﺣ= 5194;ﺕ ﻭﺟﻮﺩ ﻳﮑﻰ ﻣﻴ&= #65208;ﻮﻧﺪ. ﻳﻌﻨﻰ ﻣﻦ ﺳﺎﻟ&= #65242; ﺣﺬﻑ ﻭﻣﻦ ﺍﻟﻬ&= #65264; ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﻫ= ﻤﺮﺍﻩ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﮐ&= #65204;ﺐ ﻣﻦ ﺑﺮﺗﺮ ﺷﻬﻮ&= #65193;ﻯ ﭘﻴﺶﻣﻴﺮﻭﺩ. ﺍ&= #64404;ﺮ ﻣﻦ ﺳﺎﻟﻚ ﺩﺭ ﻧ= ﻈﺮ ﺧﻮﺩ،ﺑﻤﻌﺸﻮA= 237; ﻧﻈﺮﻯ ﺑﺸﺮﻯ ﻭ&= #65191;ﻮﺩﺧﻮﺍﻫﺎﻧA= 258; ﻧﮕﺎﻩ ﮐﻨﺪ،ﺗ= 5252;ﺎﻡ ﻣﺴﺎﻋﻰ ﺧﻨثی = 5251;ﻴﺸﻮﺩ ﻭ ﻫﺮﻳﻚ ﺭﺍﻩ ﺧ= ﻮﺩﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ. = ﺳﺎﻟﻚ ﺑﻘﻬﻘﺮﺍ ﻭ ﻣﻌ&= #65208;ﻮﻕ ﺍﻟﻬﻰ ﺑﺪﻳﺪﺍ&#= 65197; ﻋﺎﺷﻖ ﺻﺎﺩﻕ،= 5261; ﺷﺎﻳﺴﺘﻪ ﺩﻳﮕ&#= 65198;ﻯ ﻭﻟﻰ ﻣﻌﺸﻮﻕ ﻣ&= #65228;ﺎﺩﻝ ﻋﺎﺷﻖ ﮐﻪ ﮐﺎﻣ&= #1604; ﺒﺎﺷﺪ، ﻣﻌﺠﺰ= 5257; ﺳﺎﺯ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ،ﭼﻮﻥ ﻋﺸﻖ ﺩﻳﮕﺮﻯ ﺩ&= #65165;ﺭﺩ . ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ= ﻴﺮ ﺳﺎﻟﻚ،ﺑﺨﺼﻮA= 209; ﻣﺘﻔﮑّﺮﻳﻦ ﻣ= 5166;ﺩﻯ،ﺑﻴﻦ ﻣﻔﻬﻮﻡ ﻋﺸﻖ ﻭ&= #65251;ﻮﺿﻮﻉ ﺍﻧﺎﻧﻴّﺖ، ﺧA= 248;ﻂ ﻣﺒﺤث ﻣﻴﮑﻨﻨ= 5194;. ﻭﻋﺸﻖ ﻧﺰﺩ ﺁﻧ&= #65166;ﻥ،ﻧﻘﻄﻪ ﺗﻠﺎﻗﻰ ﺩﻭ ﺍﻧ&= #65166;ﻧﻴّت ﻮ ﺗﺸﻨﻪ ﻣﻴﺪﺍ&= #65255;ﻨﺪ. ﺍﻳﻦ ﺗﺸﻨﮕﻰ ﻫ&= #65252;ﺎﻥ ﺣﺎﻝ ﻧﻔس ﺁﻟﻮ&#= 65193;ﻩ ﺍﺳﺖ،ﮐﻪ ﺧﻨﺸ= 5264; ﮐﻨﻨﺪﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺩﺭﺑﻬﺘﺮﻳ&#= 65254; ﺷﺮﺍﻳﻂ ﺧﻮﺩﺧ&#= 65262;ﺍﻫﻰ ﺍﻭ،ﻟﺒﺎس ﻫﻤ@= 401;ﺎﺭﻯ ﻭ ﺗﻌﺎﻭﻥ ﺩﺍﺭ&= #65193;. ﮐﻪ ﻫﺮﮔﺰ ﻧﻮﻋ&= #65264; ﺍﺯ ﻓﺪﺍﮐﺎﺭﻯ &= #65261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺨﺸﺶ ﻧﻴﺴʋ= 74;. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺨﻮﺍ&= #65259;ﺪ ﺟﺎﻥ ﺑﺪﻫﺪ. ﺍﻳ= ﻦ ﭼﻨﻴﻦ ﻋﺸﻖ ﻣﺨ&= #65248;ﻮﻁ ﺩﺭ ﻣﻔﻬﻮﻡ ﻫﻢ = ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒﺎﻁ ﻭﻫﻢ &= #65261;ﺳﻴﻠﻪ ﺍﻧﻔﺼﺎﻝ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﻫﺮ ﮔﺎﻩ ﺗﻌﺎ= ﻭﻥ ﻭ ﻫﻤﮑﺎﺭﻯ ﺑﺮ&= #65219;ﺮﻑ ﺷﺪ،ﺩﻳﮕﺮ ﺍﻧ= 4405;ﻴﺰه اﻯ ﺑﺮﺍﻯ ﻭﺣﺪ&#= 65173; ﺍﻧﺎﻧﻴّﺖ ﻭﺟ= 5262;ﺩ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﻋ= ﺸﻖ ﺣﻘﻴﻘﻰ ﺩﺭﺗﻤ&#= 65166;ﻡ ﺍﻧﻮﺍﻉ ﻣﺒﺎﺭ&#= 65199;ﺍﺕ، ﺳﺮﺍﺳﺮ ﺑﺎ ﺍﺗ&= #65212;ﺎﻝ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺗﻨﻬﺎ ﺩﺭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺩﺳﺖﻣﻴ&#= 65194;ﻫﺪ. ﮐﻪ ﭘﻴﮕﻴﺮﻯ ﻭ&= #65175;ﺪﺍﻭﻡ ﻋﺸﻖ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺣﺪﻭﺩﻯ &= #65255;ﻤﻰ ﺷﻨﺎﺳﺪ. ﻭ ﻫﺮ ﻧ= ;ﻘﻄﻪ ﻗﻄﻊ ﻋﺸﻖ ﺍﻟﻬ&= #65264; ﻋﻤﻠﺎ ﭼﻮﻥ ﻓﺮ&= #65165;ﺭ ﻳﻚ ﻓﻨﺮ ﺍﺯ ﺩﺳ= ﺖ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻳﺎﻓﺘﻦ ﺁﻥ = ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﺑﺸﺮﻯ ﻣﺠﺪﺩ = ﺩﺭ ﺟﻬﺎﻥ ﻟﺎﺯﻡ ﺩ&= #65165;ﺭﺩ. ﺯﻳﺮﺍ ﺍﻧﺮﮊﻯ &= #65187;ﻔﻆ ﺍﻳﻦ ﻓﻨﺮ ﺭﺍ ﺑ= ﺎﻳﺪ ﺍﺯ ﻧﻮ ﺗﺄﻣﻴﻦ = ﻧﻤﻮﺩ. ﭼﻪ ﻧﻴﺮﻭﻯ ﮐﺸ&= #65256;ﺪﻩ،ﻳﺎ ﻧﻴﺮﻭﻯ ﻓﻬﻤﻴ&#= 65194;ﻥ ﻭ ﻳﺎ ﻧﻴﺮﻭﻯ ﺧ= ﻮﺍﺳﺘﻦ ﺑﻌﺪ ﺍﺯ ﻓﻬﻤﻴ&= #65194;ﻥ،ﮐﻪ ﺳﺮﺍﺳﺮ ﭘﻴﮕﻴ&#= 65198;ﻯ ﺑﺪﻭﻥ ﺍﻧﻘﻄﺎ&#= 65225; ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﭘ= س ﻋﺸﻖ ﺳﺨﺖ ﺗﺮﻳ&= #65254; ﮐﺎﺭ ﺩﺭﺗﺪﺍﻭ&#= 65249;،ﻭ ﺁﺳﺎﻥ ﺗﺮﻳﻦ ﮐ&= #65166;ﺭ ﺩﺭﺳﺘﻰ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺍﺳﺖ. ﺳﺨﺖ ﺍﺳﺖ= ﺩﺭ ﻓﺪﺍﮐﺎﺭﻯ،ﻭ = 5203;ﻬﻞ ﺍﺳﺖ ﺩﺭ ﺧﻮﺩ ﭘ= ﺮﺳﺘﻰ ﻭ ﺣُﺐّ ﺫﺍﺕ. ﻭ = ﺳﺨﺖ ﺗﺮﻳﻦ ﺩﺭ ﻋﺸﻖ = ﺃﺑﺪﻯ ﻭ ﺷﻬﻮﺩﻯ ﺍﺳﺖ.= ﮐﻪ ﺑﺎ ﻣﺮﮒ ﻭ ﺑﺤﺮ= ﺍﻧﻬﺎﻯ ﺁﻥ، ﻭﺧﻮﺍﺏ ﺭ&#= 1572;ﻳﺎﺋﻰ ﺗﺎ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻧ&#= 65264; ﻧﻴﺴﺖ. ﺁﺳﺎﻧﻰ = ﻋﺸﻖ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﺗﻠﺎﺵ ﺑﺮﺍﻯ ﺣ&= #65236;ﻆ ﺳﻤﺖ ﻭﻫﺪﻑ ﺩﻭ = ﺍﻧﺎﻧﻴّﺖ ﺳﺨﺖ ﺍﺳﺖ. ﻭﻫﺮ= ﮐس ﺧﻮﺍﺳﺖ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭﻫﻤﮑﺎﺭﻯ ﺍ&#= 65207;ﺒﺎﻉ ﻣﻴﺨﻮﺍﻫﺪ. ﺍﻳ&= #65254; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺻﺒﺮﺵ ﺳﺨﺖ ﻭ ﺁ= ﺳﺎﻥ ﺑﺎﻫﻢ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ &= #65165;ﻳﻤﺎﻥ ﻧﻈﺮﻯ ﺳﺎﻟﻚ،= 5261; ﺍﻳﻤﺎﻥ ﻋﻤﻠﻰ &= #65203;ﻠﻮﮐﻰ،ﺩﺭ ﺍﺟﺮﺍﻯ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﭘﻴﺮ ﺍﻟﻬﻰ،ﻭ &#= 65193;ﺍﻧﺴﺘﻦ ﻗﺪﺭﺕ ﺩﺭﻙ ﻗﻮ&= #65263; ﺗﺮ ﻟﺎﺯﻡ. </span><span dir=3DLTR><= br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺧﻠ= ﺎﺻﻪ ﺫﺍﺕ ﻭﺃﺻﻞ ﻭﺟ&= #65262;ﺩ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ &= #65207;ﮑﺴﺘﻪ ﺷﻮﺩ،ﮐﻪ ﺑﺒﺎ= 5247;ﺎﺗﺮ ﺑﺮﻭﺩ. ﻭﻧﻪ ﭼﻨ= ﺎﻥ ﺷﮑﺴﺘﻰ ﮐﻪ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﮔﺮﺩﺩ،ﻭ ﺧﺴﺮ= 5165;ﻥ ﺫﺍﺕ ﺩﺳﺖ ﺑﺪﻫ&= #65194;. ﻭ ﺍﻳﻦ ﮐﺎﺭ ﺗﻨ= ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺭ ﺳﺎﻟﻚ،ﺩﺭ &#= 65165;ﻋﻤﺎﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺰﮐﻴﻪ ﻧﻔž= 7; ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﺍﻧ&= #65262;ﺍﺭ و شعاع های ﺍﻟ= ﻬﻰ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﺍ&= #65203;ﺖ. ﻭ ﻫﺮﮐس ﺍﺯ ﻓﻄ&= #65198;ﺕ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩ،ﺩﺭ ﻫﺮ ﻣ&#= 65240;ﺎﻣﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65169;ﺨﻮﺍﻫﺪ ﻋﺪﻭﻝ ﻭ ﺳﺮﮐﺸ&= #65264; ﮐﻨﺪ،ﻣﻨﺠﺮ ﺑ= 5166;ﻧﻔﺠﺎﺭ ﺭﻭﺍﻥ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭ ﻳﺎ ﻗﻬﻘﺮﺍﻯ = ﻭﺟﻮﺩﻯ ﻭ ﺳﻘﻮﻁ ﻣﻘﺎﻡ = ﺍﺻﻞ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ&#= 1548;ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺫﺭّﻩ ﺫﺭّﻩ ﺑ= 5262;ﺟﻮﺩ ﺁﻣﺪﻩ،ﮐﻪ ﻧﺎ= 4404;ﺎﻩ ﺑﺮﺍﻯ ﻳﻚ ﻟﺬﺕ = ﺁﺗﺶ ﺑﺎﺯﻯ ﺗﻤﺎﺷﺎ&#= 65163;ﻰ ﻫﻤﻪ ﺁﻧﻬﺎ ﻣﻴ&= #65204;ﻮﺯﻧﺪ. ﻭ ﻧﺎﭼﺎﺭ ﺗﮑﺮ&= #65165;ﺭﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺧﻮﺍﻫﻨﺪ ﮐ&= #65198;ﺩ. ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﻨ&= #64401;ﺮ ﺭﻭﺍﻥ ﻭ ﺍﺣﻮﺍ&= #65245; ﺧﻮﺩ ﺑﺎﺷﻨﺪ ﻭ = ﻣﺮﺍﻗﺒﻪ ﮐﻨﻨﺪ،ﺗﺎ ﻋﻴ= 5168; ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65256;ﺪ ﻭ ﻣﺮﺗﻔﻊ ﻧﻤﺎ&= #65267;ﻨﺪ. ﻣﺪﺍﻡ ﺩﻳﮕﺮﺍ&#= 65253; ﺭﺍ ﻣﺮﺍﻗﺒﺖ ﺩ&= #65165;ﺭﻧﺪ. ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﻇ&= #65166;ﻫﺮ ﺟﺴﻢ ﺁﻧﺎﻥ ﺭﺍ.= ﻭ ﺧﺒﺮﻯ ﻫﻢ ﺍﺯ ﺫ= ﻫﻦ ﻭﺭﻭﺍﻥ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻧﺪﺍﺭﻧﺪ. ﻟﺬﺍ = ﺑﺠﺎﻯ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65251;ﻦ ﺭﻭﺣﻰ ﺧﻮﺩ،ﺩ= 5261;ﭼﺎﺭ ﺳﻘﻮﻁ ﻧﻮﻋﻰ ﻭ = ﺣﻴﻮﺍﻧﻰ ﻣﻦ ﺧﻮﺩ ﻣﻴﺸﻮ&= #65255;ﺪ. ﺍﮔﺮ ﺗﻨﻮﻉ ﻭ ﺗ= ﻬﻮﻳﻪ ﻭ ﺗﻐﻴﻴﺮ ﻫﻮﺍ&= #65263; ﺫﺍﺕ ﻫﻢ ﺿﺮﻭﺭ&= #65173; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺑﻤﻌﻨﻰ ﻫﻮﻯ ﻭ ﻫﻮس ﻧﻴ&= #65204;ﺖ. ﻭ ﻟﺬﺕ ﺟﻮﺋﻰ ﻧ= ﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ ﺗﻤﺎ= ﻣﺎ ﺑﺘﺤﻘﻴﺮ ﻣﻘﺎ&#= 65249; ﺭﻭﺍﻥ ﻣﻴﺮﺳﺪ. = ﻭﻟﻰ ﻫﻮﺍﻯ ﺍﻟﻬﻰ،= 5183;ﺴﺘﻦ ﻋﺸﻖ ﺍﻟﻬﻰ ﺩﺍ&= #65207;ﺘﻦ ﺍﺳﺖ. ﻭ ﺭﺳﻴﺪﻥ= ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭﺑﻬﺸﺖ ﻫﺎﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #64380;ﻪ ﺑﻌﻘﻞ ﺳﺨﺖ ﺑﺎ&= #65261;ﺭ ﻧﮑﺮﺩﻥ ﺩﺍﺩﻥ &= #65183;ﺎﻥ ﺑﺸﺮﻯ ﺩﺭ ﻳﻚ ﻣ= ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍ= ﺳﺖ. ﮐﻪ ﺗﻨﻬﺎ ﺳﺎﻟ&= #64401;ﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺪﺭﺟ&#= 65258; ﺁﺧﺮ ﻓﺪﺍﮐﺎﺭ&#= 65263; ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﻫﺴﺘﻨﺪ،ﻭ ﺗﺮ= 5241; ﻋﻘﻞ ﮐﺎﻣﻞ ﻣﺎ&= #65193;ﻯ ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺤث ﻋﺸﻖ ﺍﻟﻬﻰ ﻭ ﺷ= ﻨﺎﺧﺖ (ﻣﻦ)،ﻭﻣﻘﺎﻡ ﻓ&= #65228;ﻠﻰ انسان ﻣﺎﺭﺍ ᥴ= 9;ﺒﺤث ﺷﻔﻘﺖ ﺣﺮﮐﺘﻰ &= #65175;ﻌﺎﻃﻔﻰ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺧﻮ= ﺩ ﺟﺎﻯ ﺑﺤث ﺟﺪﺍ&#= 64404;ﺎﻧﻬﺎﻯ ﺍﺳﺖ. ﺷﻔﻘﺖ ﻧﻮ= ﻋﻰ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺪ&= #65267;ﮕﺮﻯ ﺍﺳﺖ. ﻭ ﭼﻮﻥ ﻋﺸ= ;ﻖ ﺑﺪﻭﻥ ﺭﻧﺞ ﻭ ﺻ= ﺒﺮ ﻧﻤﻰ ﺑﺎﺷﺪ،ﭘ= 587; ﺑﻴﻦ ﻋﺸﻖ ﻭ ﺷﻔ= ﻘﺖ ﻓﺎﺻﻠﻪ ﻣﻴبا= 88;د ﭼﻮﻥ ﺷﻔﻘﺖ ﺭﻧ&= #64403; ﻋﺸﻖ ﺩﺍﺭﺩ،ﻭ= 5255;ﺘﻴﺠﻪ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65165;ﻧﺴﺎﻥ ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺑﺼﻮﺭﺕ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻳﺎﻓﺘﻦ. = ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65261;ﺗﻘﺮﺏ ﻣﻘﺎﻣﻰ ﻭ ﺻﻔﺎ&= #65175;ﻰ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳ&#= 65174;. ﮐﻪ ﺷﻔﻘﺖ به ﻤ&#= 65228;ﺸﻮﻕ ﺑﺎﺯ ﻣﺎﺩﻯ ﺩﺭ = ﻣﻴﺂﻳﺪ. ﻭﺍﻟّﺎ ﻣﺮﮒ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﭘﻴﺮﻭﺯ&#= 65263; ﺑﺮﺍﻯ ﺷﺨﺺ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺑﻮﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﺮﺳﺪ. ﻭﻟﻰ ﻣ= ﺼﻴﺒﺘﻰ ﺑﺮﺍﻯ ﭘﻴﺮﻭﺍ&#= 65253; ﻋﺎﻣﻞ ﺳﻠﻮﮐﻰ &= #65165;ﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺑﺮﺍﻯ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻫﻢ ﺗﺄثیرﻯ ﻧA= 194;ﺍﺭﺩ. ﺷﻔﻘﺖ ﺗﺮﺣّﻢ &#= 65169;ﺰﻳﺮ ﺩﺳﺘﺎﻥ ﺍﺳﺖ،= 5261;ﻧﻪ ﺍﺯ ﻧﻮﻉ ﻋﺸﻖ ﻣ= ﺎﺩﺭﻳﻮ ﺑﺰﻳﺮﺩﺳﺖ. ﭼﻮ&= #65253; ﻫﺮ ﺑﺨﺸﺶ ﻭﺣﺘ&= #65264; ﺷﻔﻘﺖ ﻧﻴﺰ،ﺩ= 5197; ﺗﺴﻠﻴﻢ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﺭ= ﺍﺯ ﻫﺴﺘﻰ ﻭﺑﻮﺩﻥ &= #65251;ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ. ﺗﺎﻣﻘﺎﻡ ﻣﻦ ﻭ&= #65227;ﺸﻖ ﻓﻄﺮﻯ،ﻭﻋﻠﺎA= 163;ﻢ ﺍﻧﺴﺎﻧﻴّﺖ ﻭ= 5153;ﺩﻣﻴّﺖ ﺭﺍﺩﺭ ﺧﻮﺩ ﺑﺎ&= #65247;ﺎ ﺑﺒﺮﻳﻢ. ﻭﺭﺍﻩ = ﺁﻥ ﺳﻠﻮﻙ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻟ= ;ﻬﻰ ﺑﺎ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ ﻣﺎ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65252;ﺎ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﻋﺮﻓﺎﻥ ﻭ ﻋﺮﻓ&= #65166;،ﺣﺮﻓﻰ ﺟﺰ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﺪﺍﺭﻧﺪ،ﮔﺮ@= 380;ﻪ ﺑﺎ ﻫﺰﺍﺭ ﺯﺑﺎ&= #65253; ﺍﺯ ﻋﺸﻖ ﻭ ﺭﺣﻤ= ﺖ ﻭﺗﻮﺻﻴﻒ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭﺑﻬﺸﺘﻬﺎﻣﻴ= 4405;ﻮﻳﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span dir=3DLTR><br style=3D'mso-sp= ecial-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DFA style=3D'mso-bidi-language:FA'><o:p></o:p>= </span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM117><span dir=3DLTR>M117 </span></a></p> <span style=3D'mso-bookmark:M117'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>شفقت و ترحّم و عشق ب&#= 1662;ائین تر</span></b><b><span dir=3DLTR><br> </span></b><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA><o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺸﻖ ﻭﺭﺯﻯ ﻋﺎﻃﻔﻰ &= #65261; ﺗﺮﺣّﻢ ﺑﺪﻳﮕ= 5198;ﺍﻥ ﻧﻴﺎﺯﻣﻨﺪ ﻭﻣ&#= 65188;ﺮﻭﻡ ﻭﻧﺎﺗﻮﺍن ﺘﺮ= 548; ﻫﺮ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65219;ﻔﻰ ﺭﺍ ﺑﺮ ﺁﻥ ﻣﻴﺪ= ﺍﺭﺩ ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺠ&= #65166;ﻯ ﺁﻧﻬﺎ ﺑﮕﺬﺍﺭ&#= 65193;. ﭘس ﺑﺂﻧﻬﺎ ﮐﻤ&#= 65242; ﻣﻴﮑﻨﺪ ﻭﺗﺮﺣ&#= 1617;ﻢ ﻭﻣﻬﺮ ﻭﺭﺯﻯ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﻭ ﭼﻨﺪ ﺟﻨﺒﻪ ﻣ= ﻨﻔﻰ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﻣ= ﻄﺮﺡ ﻣﻴﮑﻨﻢ. ﻭﺍﻟّ&#= 65166; ﺟﻨبه های ﻣثب= ت ﺁﻥ ﺟﺎﻯ ﺧﻮﺩ ﺩ= ﺍﺭﺩ. ﻭ ﻫﻴﭻ ﮐﺎﺭﻯ ﺍ= ﺯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺑﺎ ﻫﺮ ﻃﺮﺯﻓﮑ&= #65198; ﻭﻣﮑﺘﺒﻰ ﺑﺎﺷ&#= 65194;،ﺑﺪﻭﻥ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ. ﺍﻳﻦ ﺷﻔﻘﺖ ﺍﻧ&= #65204;ﺎﻥ ﺭﺍ ﺩﺭ ﺗﮑﺎﻣﻞ = ﺭﻭﺣﻰ،ﺑﺮﺍی ﻴﻚ ﺳﻴﺴﺘﻢ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻓﺮﺍﻣﻮ&#= 1588; ﻤﻴﺪﻫﺪ. ﮐﻪ ﺳﺎ= ﻟﻚ ﺩﺭ ﺷﺪّﺕ ﻋﺸﻖ &= #65261;ﺭﺯﻯ ﺑﻤﺤﺒﻮﺑﻰ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩ،ﺣﺘﻰ ﺧﻮ= 5267;ﺸﺘﻦ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣ&= #65268;ﻨﻤﺎﻳﺪ،ﭼﻪ ﺭﺳﺪ ﺑﮕﺬﺷﺘﻪ &= #65261;ﺣﺎﻝ ﺧﻮﺩ،ﻭ ﻳﺎ ﺍﺣ&#= 65262;ﺍﻝ ﺩﻳﮕﺮﺍﻥ ﻣﺎﺟ&#= 65198;ﺍﻯ ﻭﻇﻴﻔﻪ ﺳﺎﻟﻚ &= #65193;ﺭ ﺧﺪﻣﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﻭثوﺍﺏ ﺁﻥ، ﺗA= 256;ﻬﺎ ﭘش ﺍﺯ ﮐﻤﺎﻝ ﺳ&= #65166;ﻟﻚ،ﻭ ﻳﺎﻓﺘﻦ ﻋﻘﻞ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﮐ= ﺎﺭﻯ ﮐﻪ ﺟﻨﺒﻪ ﻣﻨﻔ&= #65264; ﺩﺭﺣﻖ ﺩﻳﮕﺮﺍ&#= 65253; ﻧﮑﻨﺪ ﻭﻟﻰ ﺳﺎ&= #65247;ﻚ،ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #64380;ﻨﺪ ﺳﺎﻟﻪ ﻣﻴﺮﻭﺩ&#= 1548;ﻭ ﺣﺎﻟﺖ ﺳﺒﺎﺕ ﻭ = ﮐﻮﺭﭺ مرغان ﭘﻴﺪﺍ ᥽= 1;ﻴﮑﻨﺪ. ﭼﻮﻥ ﮐﺎﺭﻯ ﺟﺰ = ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﻟﻬﻰ ﻧ&= #65194;ﺍﺭﺩ. ﻭﻟﻰ ﮔﺎﻫﻰ ﺩﻳ&= #64405;ﺮﺍﻥ ﺳﺮ ﺭﺍﻩ ﺳﺎﻟﻚ = ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮﻧﺪ. ﺍﮔ&= #65198; ﻧﮕﻮﺋﻴﻢ ﻣﺰﺍ&#= 65187;ﻢ ﺳﺎﻟﻚ ﻣﻴﺸﻮﻧ&#= 65194;،ﮐﻪ ﻣﺨﺎﻟﻔﺎﻥ ﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﻣﺰﺍﺣﻢ &= #65259;ﺴﺘﻨﺪ. ﻭﻟﻰ ﺑﻴﭽﺎﺭﮔ&#= 65166;ﻥ ﻧﻴﺎﺯﻣﻨﺪ،ﺍA= 199; ﺳﺨﺘﻰ ﭘﻨﺎﻩ ﺑ&= #64345;ﺎﺋﻴﻦ ﺗﺮ ﻭ ﻧﻴﺎﺯﻣﻨ&= #65194;ﺗﺮ ﻣﻴنمایند. ﺁﻧ= ;ﮕﺎﻩ ﺳﺎﻟﻚ ﮐﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻌﻤﻮﻟﺎ ﭼﻴﺰﻯ ﻧﺪﺍﺭﺩ &= #64400;ﻪ ﺑﺪﻫﺪ،ﻭ ﺍﮔﺮ &#= 65193;ﺍﺷﺖ ﻧﺎﻥ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ ﻣﻴﺪﻫﺪ. ﭘس ﺑﺠ&= #65166;ﻯ ﻣﺰﺍﺣﻢ ﺍﺻﻄﻠ&#= 65166;ﺣﺎ ﻣﺮﺍﺣﻢ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﺑﺎﻋث ثوﺍﺏ = 5169;ﺮﺍﻯ ﺳﺎﻟﻚ ﺍﺯ ﻧﻈﺮ = ﺧﺪﺍﻭﻧﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﻭﻇ&= #65268;ﻔﻪ ﺭﺣﻤﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﻧﺪﺍﺭﺩ. ﺯﻳ= ﺮﺍ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﻧ&= #65268;ﺎﺯ ﺑﺮﺣﻤﺖ ﺍﻟﻬﻰ &= #65261; ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮ&= #65193;ﻣﻴﺒﺎﺷﺪ. ﭘس اﺯﻣﺮﺍﺗﺐ = 5207;ﻬﻮﺩﻯ ﻣﻴﺘﻮﺍﻧﺪ ﺷﺎ&#= 65267;ﺴﺘﻪ ﺧﺪﻣﺖ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﻰ= ; ﻋﻴﺐ ﻭ ﺿﺮﺭﻯ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﺩ. ﺑﺠﺰ ﺍﻳ= ﻦ ﻋﻴﺐ ﺑﺰﺭﮒ ﻓﺮ&= #65165;ﻣﻮﺵ ﺩﺍﺩﻥ ﺗﮑﺎﻣﻞ &= #65191;ﻮﺩ، ﺩﺭ ﺗﻮﺟّﻪ ﺑﺨ&#= 65194;ﻣﺖ ﺩﻳﮕﺮﺍﻥ، ﺟﻨ= 5170;ﻪ ﻣﻨﻔﻰ ﺑﺰﺭﮔﺘ&#= 65198; ﻭ ﺧﻄﺮﻧﺎﮐﺘﺮ&#= 65263; ﭘﻴﺶ ﻣﻴﺂﻭﺭﺩ&#= 1548;ﮐﻪ ﺍﻧﺴﺎﻥ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻧﻰ ﺁﻟﻮﺩ&#= 65257; ﺧﻮﺩﺭﺍ،ﺑﺠﺎA= 263; ﭘﺎﮐﺴﺎﺯﻯ ﺗﻘ&#= 65262;ﻳﺖ ﻭﺗثبیت ﻣﻴﻨ᥽= 2;ﺎﻳﺪ. ﺍﺣﺴﺎس ﻏﺮﻭﺭ &#= 65261; ﻗﺪﺭﺕ ﻣﻴﮑﻨﺪ. = ﻭﭼﻪ ﺑﺴﺎ ﻣﻨّﺖ ﺑﺮ &= #65197;ﺣﻤﺖ ﮔﻴﺮﻧﺪﻩ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﮐﻪ ﺍﮔﺮ= ﮐﺴﻰ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻧ&= #65170;ﺎﺷﺪ،ﻫﻴﭻ ﺳﻮﺩﻯ ﺍﺯ ﺍﻳﻦ = ﺍﺑﺮﺍﺯ ﺷﻔﻘﺖ ﻭ ﺗﺮﺣّ&#= 65250; ﺑﺪﻳﮕﺮﺍﻥ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ ﻧﺪﺍﺭﺩ. ﻭ ﺍﮔﺮ= ﺳﺎﻟﻚ ﺑﺎﺷﺪ،ﮐﻪ ﻳﻚ &#= 65239;ﺪﻡ ﺑﺠﻠﻮ ﺭﻓﺘﻪ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺩﻩ ﻫﺎ ﻗﺪ= ﻡ ﺑﻌﻘﺐ ﭘﺮﺗﺎﺏ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ ﺧﻮﺩ ﺧﻮﺍﻫ&= #65264; ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ = ﺭﺍ ﺗﻘﻮﻳﺖ ﮐﺮﺩه اﺳﺖ. ﻣﻬﻢ ﺍﻳﻦ = ﺍﺳﺖ ،ﮐﻪ ﺍﻧﺴﺎﻥ ﭼ&#= 65240;ﺪﺭ ﺑﻬﻮﺳﻬﺎﻯ ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺩ&= #65197; ﺗﺴﻠﻴﻢ ﻣﻴﺒﺎ&#= 65207;ﺪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩ ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 65258; ﺗﺮﺣّﻢ، ﺷﻔﻘA= 174; ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ = ﻧﻪ ﻓﻘﻂ ﺁﻟﻮﺩﮔﻰ &= #65197;ﻭﺍﻥ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭ&#= 65193;،ﻭ ﺑﻌﺸﻖ ﺧﺪﻣت گ= 584;ﺍﺭﻯ ﺑﻤﺨﻠﻮﻗﺎﺕ ﺩ&#= 65267;ﮕﺮ ﺍﻟﻬﻰ ﺗﺮﺣّﻢ &#= 65251;ﻴﮑﻨﺪ. ﮐﻪ ﺁﻧﺎﻥ ﻧﻴﺰ = ﺑﻨﺘﺎﻳﺞ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65169;ﺮﺳﻨﺪ. ﭘس ﻗﻬﻘﺮﺍ ﺳﺎ&#= 65199;ﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﻧﻴ&= #65204;ﺖ،ﻭ ﺑﺎﻋث ﭘﻴﺸﺮﻓ= 5174; ﺭﻭﺍﻥ ﺩﻳﮕﺮﻯ &= #65251;ﻴﺸﻮﻧﺪ . ﻣﺎ ﻧﺒﺎﻳﺪ ﺩﺭ= ;ﮔﻴﺮ ﺣﺪﻭﺩ ﻣﻔﺎﻫﻴ&#= 65250; ﺍﻟﻔﺎﻅ ﺩﺭ ﺫﻫ&= #65254; ﺧﻮﺩ ﺑﺎﺷﻴﻢ. ﻋ= ﺸﻖ ﻭ ﺷﻔﻘﺖ ﻭﺗﺮﺣ&= #1617;ﻢ ﻭ ﺗﻌﺎﻃﻒ ﻭﻣﺤ&= #65170;ّﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻭ = ﭼﻨﺪﻳﻦ ﻟﻔﻆ ﺩﻳﮕﺮ،ﻫ= 5198; ﻳﻚ ﺩﺭ ﺣﺪﻭﺩ ﻣ= ﻔﺎﻫﻴﻢ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﻟﻰ ﻳﮑﺴﺎﻥ ﻧﻤﻰ ﺑ&= #65166;ﺷﻨﺪ ﺯﻳﺮﺍ ﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﻣﻨﻔﻰ ﻫﺮﻳﻚ ﻓ&= #65198;ﻕ ﻣﻴﮑﻨﺪ. ﻭ ﺍﻳﻨ= ﮑﻪ ﭼﻪ ﮐﺴﻰ ﺗﺮﺣّ&#= 65250; ﺩﺍﺭﺩ،ﻭﭼﻪ ﮐ= 5204;ﻰ ﺗﺮﺣّﻢ ﺩﺭﻳﺎ= 5235;ﺖ ﻣﻴﮑﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻤﻪ ﻓﻠﺎﺳﻔﻪ ﻋﻠﻤ&#= 65264; ﻭ ﻧﻈﺮﻯ ﺫﺍﺕ ﻳ= ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ،ﻭﻳﺎ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻭ ﺷﺄﻥ ﻭ= ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺃ&= #65199;ﻝ ﺗﺎ ﮐﻨﻮﻥ ﺷﺨﺺ = ﺭﺍ،ﭼﻮﻥ ﻟﺎﮐﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ،ﮐﻪ ﻣﻦ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺁﻥ ﺃﺳﻴﺮ ﻭ ﻗﺎﺩﺭ = ﺑﺘﮑﺎﻣﻞ ﻭ ﺗﻐﻴﻴﺮ ﻧﻴﺴ&= #65174;. ﺍﻳﻦ ﻣﻦ ﻣﻮﺭﺩ = ﺑﺤث ﺷﺨﺺ ﻧﻴﺰ ﻣﺸﺨ&= #1617;ﺺ ﻧﻴﺴﺖ. ﺑﺎﺯ ﻫﻤ= ﺎﻥ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65165;ﺳﺖ. ﮐﻪ ﺑﻤﻐﺰ ﺩﺭ ﺗ= ﻔﮑّﺮ ﻭ ﺑﺰﺑﺎﻥ ﺩﺭ ﺗ= ﮑﻠّﻢ،ﻭ ﺑﺘﻦ ﺩﺭ ﺣﺮﮐﺎ&= #65173; ﺩﺳﺘﻮﺭ ﻫﺮ ﻫﻮ&= #1587; ﺧﻮﺩﺭﺍ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﮐﺎﺵ ﺍﺷﺒﺎ&= #65225; ﻣﻴﺸﺪ. ﺑﻠﮑﻪ ﻫ= ﺮ ﺧﻮﺍﺳﺘﻪ ﻫﻮس &#= 65197;ﻭﺍنی اﻧﺴﺎﻥ، ﺳﺮﺍA= 203;ﺮ ﺗﺸﻨﻪ ﺗﺮ ﺷﺪﻥ = ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﺑﻘﻴﻤﺖ &= #65215;ﻌﻒ ﻭﺯﻭﺍﻝ ﻭ ﻣﺼﺮ&= #65233; ﭘُﺮ ﺗﻠﻔﺎﺕ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﻣﻘ&= #65166;ﻡ ﻧﻮﻋﻰ،ﻭ ﻧﻴﺰ &#= 65227;ﻘﺐ ﺭﻭﻯ ﻋﻘﻞ ﺑﺸﺮ&= #65263;،ﻭ ﺣﺘﻰ ﺗﻮﺍﻧﻬﺎ&#= 65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺴﻤﻰ ﺻﺎﺣʋ= 68; ﺧﻮﺩ ﻣﻴﺸﻮﺩ ﭼﻮﻥ ﺧ&= #65262;ﺩﺭﺍ ﺻﺎﺣﺐ ﺁﻥ ﻣﻴﺪ&= #65165;ﻧﺪ،ﮐﻪ ﻫﻢ ﺑﺪﻥ ﻭ ﻫﻢ ﺫ= ;ﻫﻦ ﺭﺍ ﺿﻌﻴﻒ ﺗﺮ ﻣ= ﻴﻨﻤﺎﻳﺪ. ﻭﻫﻢ ﺧﻮﺩﺵ ﺭﺍ = ﮐﻪ ﺭﻭﺍﻧﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﺳﺖ،ﺩﺭ ﻣﻘﺎ= 5249; ﻧﻮﻋﻰ ﺑﻘﻬﻘﺮ&#= 65165; ﻭﺍﺯ ﻫﻢ ﺍﮐﻨﻮ&= #65253; ﻣﻴﺒﺮﺩ. ﮔﻮﺋﻰ = ﺩﻳﻮﺍﻧﻪ ﻭ ﺍﺣﻤﻖ ﻭ ﺑﺴﻴ= ﺎﺭ ﺟﺎﻫﻞ ﺍﺳﺖ،ﮐ= 5258; ﻧﺪﺍﻧﺴﺘﻪ ﺑﺨ&#= 65166;ﻃﺮ ﻟﺬﺗﻰ ﺍﺣﻤﻘﺎ&#= 65255;ﻪ ﺧﻮﺩ ﺭﺍﺑﮑﺸﺘ&#= 65166;ﺭﮔﺎه ﻔﻄﺮﻯ ﻣﻴﺒﺮﺩ .= ﻭﺍﻟّﺎ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ&#= 1548; ﻭﻣﺴﺘﻌﺪ ﺗﮑﺎ&#= 65251;ﻞ ﺑﺎﺷﺪ،ﻭ ﺍﮔﺮ &#= 65191;ﺪﺍﻭﻧﺪ ﻧﻴﺰ ﮐﻤﻚ ﮐﻨﺪ&= #1548;ﮐﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻣ&= #65198;ﺑّﻰ ﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘ&= #65258;، ﻭ ﺑﺎ ﺗﺠﺮبه ا= 5263; ﺭﺍ ﺍﺯ ﺍﻣﻮﺭ ﺍ= ﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻣﻌﺮ&= #65235;ﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ،= 5153;ﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﺑ&= #65166; ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍ&= #65199; ﻫﺮ ﻫﻮس ﺭﻭﺍﻧ&#= 65264; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺩﺍﺭﻧﺪ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﺑﺤﺪّﻯ ﮐﻪ ﺁﻧ&#= 65198;ﺍ ﺑﭙﺎﻯ ﻣﺮﮒ ﻧﻴ&= #65200; ﻣﻴﺒﺮﺩ. ﮐﻪ ﺳﺎ= ﻟﻚ ﺣﺎﺿﺮ ﺑﻤﺮﻙ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﻫﻢ ﻣﻴ= ﺸﻮﺩ. ﻭ ﺍﺳﺘﻀﻌﺎﻑ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺖ = ﺧﻮﺩ ﺑﺎﻋث ﻣﻴﮕﺮﺩ= 5193;. ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻟ&= #65166;ﻙ ﻧﻔس ﻳﺎ ﻗﺎﻟﺐ &= #65235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﻰ ﺷﮑﻨﺪ،ﻭ ﺍ&#= 65199; ﺁﻥ ﺑﻴﺮﻭﻥ ﻣﻴ&= #65154;ﻳﺪ. ﻭ ﺑﺘﺮﺗﻴﺐ ﺑﺎ&= #65267;ﺪ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮ&#= 65193; ﺑﺮﺳﺪ. ﻭ ﻫﺮ ﺑﺎ= ;ﺭ ﺍﻧﻘﻠﺎﺏ ﺩﺭﻭ&#= 65253; ﻧﻔس ﻭﻳﻚ ﺷﮑﺴ&#= 65176;ﻦ ﻟﺎﻙ ﻭ ﻗﺎﻟﺐ ﻭ= ﻃﻠﺴﻢ ﻭﺟﻮﺩﻯ ﺧﻮﺩ،= 4400;ﻪ ﻋﺎﻗﺒﺖ ﺑﺸﻬﻮ&#= 65193; ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ&#= 1548;ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩ&#= 65193;. ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺑﻌﺪ،ﺩﺭ ﺭﺟﻌ= 5174; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ،ﺩﺭ ﺗﺴﻠﻴﻢ ﻭ&#= 65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﺩﺭﺁﻳﺪ،ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﺭ= ;ﻭﺡ ﺗﻤﺎﻡ ﺃﻧﺒﻴﺎ&#= 1548; ﻭ ﺣ</span><span lang=3DAR-SA>ﺘﻰ ﻣﺤ= ;ﻤﺪ ﻭﻋﻠﻰّ ﻭ ﺭﻭﺡ &= #65259;ﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65219;ﻮﻝ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭ&#= 65165;ﺯ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨ&= #65194;ﻩ،ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ،ﺗﺴﻠﻴﻢ = 5165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﺸﻮﻧﺪ،ﻭ ﭘ= 5268;ﻤﺎﻥ ﺳﺮﺳﭙﺮﺩﮔﻰ ﻭ &= #65239;ﺒﻮﻝ ﺍﻃﺎﻋت ﻤﻴﮑﻨ= 5256;ﺪ. ﺗﺎ ﺷﺎﻳﺪ ﺧﻮﺩ = ﻧﻴﺰ ﭼﻮﻥ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﻣﺤﻤﺪ ﻭﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ،ﺧﻮﺩA= 197;ﺍ ﺑﻨﻮﺭ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎ&#= 65255;ﻨﺪ. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﻌ= ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ،ﺑﺮﺍʌ= 63; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺮﺳﻨﺪ. ﻭ ﺑﺎ ﺍ= ;ﻳﻦ ﻓﺮﻕ ﮐﻪ ﺭﻭﺵ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ،ﺷﺒ= 5268;ﻪ ﺭﻭﺵ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺪﺍﻧﻴﻢ،ﮐﻪ = 5239;ﻄﻌﺎ ﻧﻴﺰ ﭼﻨﻴﻦ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﺯﻳﺮﺍ ﺍ= 5255;ﺴﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘب اA= 235;ﺮﺍﺩ ﻧﻮﻉ ﺑﺸﺮی ﺮﺍ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻭﻫﻤﺎﻥ &= #65219;ﻮﺭ ﮐﻪ ﻋﻘﻞ ﺍﻧﺴﺎ&= #65253; ﺑﺸﺮﻯ ﻧﺴﺒﺖﺑ&#= 65228;ﻘﻞﻧﻮﻉﻣﻴﻤʌ= 62;ﻥﻫﺰﺍﺭﺍﻥﺑﺮ= ﺍﺑﺮﺗﻔﺎﻭﺕﺩ= 5165;ﺭﺩ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ،ﺧﻮﺩ ﺩﺭ ﺣﺼﺎﺭ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﺎﻟﻖ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺧﻮﺩ ﻧﻴﺰ ﻣﺤ= ﺎﺻﺮﻩ ﮐﻨﻨﺪﻩ ﺫﻫﻦ ﻭ = ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﺑﺸﺮﻯ ﻓﻌﻠﻰ. ﺯ= ﻳﺮﺍ ﻧﻈﺎﻡ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﺎﻧﻰ ﺧﻮﺩ ﻧﺘﻴﺠﻪ ﻧ&= #65224;ﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ،ﮐﻪ ﺩﺭ ﮐﻨﺘﺮﻝ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺍﮔﺮ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺳﻠﻮﮐﻰ ﻧﺸﻮﻧ&#= 65194;،ﺩﻭﭼﺎﺭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺷ&#= 65194;ﻳﺪﺗﺮ ﮐﺎﺭﻣﺎﺋﻰ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺧﻮﺍﻫﻨﺪ &= #65207;ﺪ. ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ. = ﭘس ﺍﺯ ﭼﻨﺪ ﺻﺪ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻫ&= #65166;ﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺟ&= #65260;ﺎﻥ،ﻭ ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65251;ﺠﺪﺩ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ،ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭ ﻫﻤﻴﻦ ﻟﺰﻭﻡ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ،ﻭ ﺩﺭﻙ &#= 65165;ﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65198;ﺳﺎﻧﻨﺪ،ﮐﻪ ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﮐﻦ ﻓﻴﮑﻮﻥ ﺧﺪ&= #65165;ﻭﻧﺪ، ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺍﺳ= ﺖ. که ﺒﺎﻳﺪ ﺍﺩﺍ= 5251;ﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65267;ﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﺩﺭ ﻭﺍﻗﻊ ﻣﻤﻠ&= #65262; ﺍﺯ ﻣﻌﺎﻳﺐ ﻭ ﺻ= ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻗﺒﻠ&#= 65264; ﺍﺳﺖ،ﻭ ﺑﺎﻟﻘ= 5262;ّﻩ ﺩﺭ ﺻﻮﺭﺕ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﺮﺗﺮ ﻧﻮﻋﻰ،= 5255;ﻔس ﻭﺭﻭﺍﻥ ﭼﻮﻥ ﻇ&= #65198;ﻓﻰ ﺍﺳت ﻤﻤﻠﻮ ﺍﺯ &= #65235;ﮑﺮ. ﮐﻪ ﻣﻈﺮﻭﻑ ﺁﻥ = ﺻﻔﺎﺕ ﻧﻴﻚ ﺍﻟﻬﻰ،ﻳ= 5166; ﺻﻔﺎﺕ ﺯﺷﺖ ﺃﻫ&= #65198;ﻳﻤﻨﻰ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﻇﺮﻑ ﻭﻣﻈﺮﻭ&= #65233; ﺩﺭ ﮐﻨﺘﺮﻝ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻫ= ;ﺮ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65235;ﻌﻠﻰ ﻳﻚ ﺭﻭﺡ،ﻭ ﺑﺎ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﮑﺎﻣﻞ &= #65203;ﻠﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ،ﭼﻮ= 5253; ﺑﺮﻭﺡ ﺍﻟﻘﺪﺵ &= #65169;ﺮﺳﻨﺪ، ﺭﺍﻩ ﺁﻳﻨﺪﻩ ﻫ&= #65166;ﻯ ﺑﺮﺗﺮ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻟﻴ= ﭗ ﻧﻴﺘﺰ ﺫﺍﺕ ﺭﺍ = ﭼﻮﻥ ﺟﻮﻫﺮ ﻓﺮﺩ ﻭﻣ&= #65204;ﺘﻘﻠّﻰ، ﻭ ﻳﺎ ﺫﺭّﻩ ﻭﻭ&= #65165;ﺣﺪﻯ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧ&#= 65204;ﺖ. ﻣثل ﺍﻳﻨﮑﻪ ﺟ= 5260;ﺎﻧﻰ ﻣﺴﺘﻘﻞ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭ ﻭ ﭘﻨﺠﺮﻩ ﻧ= ﺪﺍﺭﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﻭﭘﻨﺠﺮﻩ ﻫﺎﻯ &= #65235;ﺮﺍﻭﺍﻥ ﺑﺴﻮﻯ ﺩﻧﻴﺎ ﻭ = ﺳﻘﻮﻁ ﻭﺣﻴﻮﺍﻧﻴّﺖ = 5193;ﺍﺭﺩ. ﮔﺮﭼﻪ ﺭﻭﺯنه ای ﺑﺂﺳﻤﺎﻥ ﺍ= 5247;ﻬﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺑﺮﺗﺮ ﻧﺪﺍﺭﺩ . ﺍﮔﺮ ﺍ= ;ﺯ ﻭﺍﺣﺪ ﻣﺴﺘﻘﻞ &= #65211;ﺤﺒﺖ ﮐﻨﻴﻢ،ﮐﻪ ﻫﺮ &#= 65197;ﻭﺣﻰ ﺩﺍﺭﺩ،ﺍﺯ ﺃﺯ= 5245; ﺍﺯ ﺍﻗﻴﺎﻧﻮس &#= 65169;ﻰ ﮐﺮﺍﻥ ﺍﻟﻬﻰ ﺍ&= #1604;لهﺃﻫﻮﺭﻣﺰﺩ= ;ﺍ ﺟﺪﺍ ﺷﺪﻩ،که @= 345;س ﺍﺯ ﻋﺒﻮﺭﺗﮑﺎ&#= 65251;ﻠﻰ ﺍﺯ ﺍﻧﻮﺍﻉ ﻓﺮ&= #65165;ﻭﺍﻥ ﻗﺒﻞ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ، ﺧﻮﺩﺭﺍ ﺑﺎﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﻓﺼﻮﻝ ﻓﺮﺍﻭ&= #65165;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65166;ﻧﺪﻩ،ﺗﺎ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﻣﺮﺍﺗﺐ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺎﺯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﺎﻟﺎ ﺑﺮ= ﻭﺩ. ﭘس ﻫﻤﻴﺸﻪ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ،ﻇﺮﻓﻰ = 5169;ﺮﺍﻯ ﮐﺴﺐ ﮐﻤﺎﻟﺎﺕ &= #65261; ﺻﻔﺎﺕ ﺍﻧﻮﺍﻉ &= #65169;ﺮﺗﺮ ﻣﻈﺮﻭﻑ ﺧﻮﺩ ﻣ&= #65268;ﮑﻮﺷﻨﺪ ﭼﻨﻴﻦ ﻭﺍﺣﺪ ﺭ&= #65261;ﺣﻰ،ﺟﺰ ﺍﺭﺗﺒﺎﻁ ﺑﺨﺪ&#= 65165;ﻭﻧﺪ ﺧﺎﻟﻖ ﻫﺴﺘﻰ ﺍ&= #65199; ﻋﺪﻡ ﻣﺎﻧﻨﺪﻯ &= #65255;ﻴﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺎﮐس ﺷﺘﺮﻧﺮ ﭘﻮﺳﺖ &= #64400;ﻨﺪﻩ ﺗﺮ ﻣﻴﮕﻮﻳﺪ،= 5195;ﺍﺕ ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺡ = ﻣﻦ،ﻳﮕﺎﻧﻪ ﺍﺳﺖ. ﻳﻌﻨﻰ ﻣﺴ= ﺘﻘﻞ ﻭ ﮐﺎﺭﻯ ﺑﺨﺪﺍ = ﻭ ﻏﻴﺮ ﺧﺪﺍ ﻧﺪﺍ&= #65197;ﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﺃﺯﻟﻰ ﺃﺑﺪﻯ، &#= 65259;ﻤﻪ ﻫﺴﺘﻰ ﺭﺍ ﺁﻓﺮ&= #65267;ﺪﻩ ﻭﺩﺭ ﮐﻨﺘﺮﻝ ﺩ&= #65165;ﺭﺩ. ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺎ&= #65249; ﺍﺭﻭﺍﺡ ﻣﺴﺘﻘ&#= 65246; ﻫﺴﺘﻰ. ﺍﻳﻦ ﻓﻠ= ﺎﺳﻔﻪ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 1607; اﻧﺪ،ﮐﻪ ﺍثبا= ;ﺕ ﺍﻧﻔﺼﺎﻝ ﺫﺍﺕ &= #65259;ﺎ ﻣﺸﮑﻞ ﺍﺻﻠﻰ ﻭ = ﺣﻞّ ﻧﻬﺎﺋﻰ ﺩﺍﺳﺘ&#= 65166;ﻥ ﺑﺸﺮ ﻧﻴﺴﺖ، ﺑ&#= 65248;ﮑﻪ ﺗﻨﻬﺎ ﻣﻈﻬﺮﻯ &= #65261; ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ &= #65153;ﺯﺍﺩﻯ ﻭ ﺍﺻﺎﻟﺖ ﻭ ﺍﺳ= ﺘﻘلال ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ &= #65261;ﻟﻰ ﺍﮔﺮ ﺍﻧﻔﺼﺎﻝ &= #65197;ﻭﺡ ﺍﺯ ﻏﻴﺮ ﺧﻮﺩ، &= #65193;ﻟﻴﻞ ﺍﺧﺘﻴﺎﺭ ﻭﻋﻘ&#= 65166;ﺏ ﻭﻣﺴؤﻟﻴّﺖ ﻣA= 264; ﺑﺎﺷﺪ. ﺍﻳﻨﮑﻪ = ﺍﺭﻭﺍﺡ ﺑﺎﻫﻢ ﺍﺗﺤﺎﺩ&#= 65263; ﺩﺭﻣﻮﺟﻮﺩ ﺩﻳ&#= 64405;ﺮﻯ ﺑﺎﺷﻨﺪ ، ﻣﺎﻧ&#= 65256;ﺪ ﺳﻠّﻮﻟﻬﺎﻯ ﻣ= 5204;ﺘﻘﻞ ﺯﻧﺪﻩ ﻭ ﮔﻠﺒﻮ&= #65247;ﻬﺎ،ﺩﺭ ﻳﻚ ﻣﻮﺟﻮﺩ ﺑﺸ&= #65198;ﻯ ﺍﻣﺮﻭﺯﻯ ﻫﺴﺘ&#= 65256;ﺪ. ﺍﺭﻭﺍﺣﺸﺎﻥ ﺩ&#= 65197; ﺁﻳﻨﺪﻩ،ﻭ ﺩﺭ &#= 65211;ﻮﺭﺗﻬﺎﻯ ﻧﻮﻉ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻋﻈﻴﻢ ﺗﺮ ﺧﻮﺍ&= #65259;ﻨﺪ ﺑﻮﺩ. ﭼﻪ ﺭﻭﺣﻰ= ﺩﺭ ﻣﻠﮑﻮﺕ ﻣﻨﺘﻈ&#= 65198; ﺗﻮﻟﺪ ﺑﺎﺷﺪ، &#= 65267;ﺎ ﺩﺭ ﺗﻮﻟﺪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺑ&= #65200;ﺭﮔﺘﺮ، ﮐﻪ ﻫﻤﻪ ﺍﺭﻭﺍ&= #65185; ﺭﺟﻌﺘﻬﺎﻯ ﺩﺭ &= #65211;ﻮﺭﺗﻬﺎﻯ ﺑﺮﺗﺮ ﺩﺍﺭﻧﺪ. = ﻭﻟﻰ ﺗﻮﺿﻴﺢ ﭼﻨﻴﻦ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ = ﻗﺪﺭﺕ ﺩﺭﻙ ﻋﻘﻞ ﺑﺸﺮ = ﻧﻴﺴﺖ. ﭘﻴﺮﻭﺍﻥ ﺍﻧﻔ&#= 65212;ﺎﻝ ﺍﺭﻭﺍﺡ ﺍﺯ ﻣﻮ&= #65183;ﻮﺩ ﺩﻳﮕﺮ،ﻣﺎﻧﻨA= 194; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺯ ﺍﺳﺘﻘﻠﺎﻝ ﺫﺍ&#= 65173; ﻫﺎ ﻣﻴﮕﻮﻳﻨﺪ. = ﻭ ﻃﺮﻓﺪﺍﺭ ﺍﺧﺘ&#= 65268;ﺎﺭ ﻭ ﺑﺮﺧﻮﺭﺩ ﻭ ﻣ= ﻠﺎﻗﺎﺕ ﺷﺨﺼﻴّﺘﻬﺎ ﺩ= 5197; ﻧﺎﺳﻮﺕ ﺟﻬﺎﻥ &= #65251;ﻴﻴﺎﺑﻨﺪ. ﻭﻟﻰ ﺍﺗﺼﺎﻝ ﻧ&= #65268;ﺰ ﺗﺒﺪﻳﻞ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺍﺳﺖ. ﺍﺗﺼﺎﻝ ﺍ= ﺭﻭﺍﺡ ﺑﺎ ﺍﺭﻭﺍﺡ ﺍﻟ&= #65260;ﻰ ﻭ ﺷﻬﻮﺩﻯ،ﺍﺗ= 5212;ﺎﻝ ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﺎ&= #65193;ﻯ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺧ= ﻮﺩ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻧ&= #65268;ﺰ ﻣﺎﺩﻯ نمی باشد ﮐﻪ ﺭﻭﺍʌ= 53; ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘﻰ ﺫﻫﻦ ﺑﺸ= ﺮﻯ ﻧﻴﺰ ﻣﺎﺩﻯ ﻧﻴ&= #65204;ﺘﻨﺪ،ﻣﮕﺮ ﺟﺴﻢ ﺍﻧﺴﺎﻥ. ﻭ= ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺭﺳﻴﺪﻥ ﺩﻋﺎﻫ&#= 65166; ﻭ ﻋﺒﺎﺩﺍﺕ ﺳﺎ&= #65247;ﻚ ﺑﺨﺪﺍﻭﻧﺪ،ﺑA= 240;ﻮﻝ ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198;،ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻟﺎﺯﻡ &#= 65193;ﺍﺭﺩ، ﮐﻪ ﺑﺎﻳﺪ ﺍﻧﺴ&= #65166;ﻥ ﻣﻌﻤﻮﻟﻰ ﺑﺎﺷ&#= 65194;. ﻭ ﻟﺬﺍ ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺑﺴﺎﻟﻚ ﺭﺍ ﻣﻌ&= #65198;ﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ . ﺭﺳ= ﻴﺪﻥ ﺃثر ﺩﻋﺎ ﺑﺨﺪ= 5165;ﻭﻧﺪ ﻭ ﺁﺳﻤﺎﻥ،ﻳﻌ= 5256;ﻰ ﺭﺳﻴﺪﻥ ﺁﻥ ﺑﮋ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺍﺳﺖ،ﮐﻪ ﻣﺎﻫ= 5268;ّﺖ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ= ﺍﺳﺘﻘﻠﺎﻝ ﺭﻭﺡ ﻳﻚ ﻣﻮﺟﻮ&= #65193; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ. = ﻭ ﺭﺑﻄﻰ ﺑﺎﺭﻭﺍ&#= 65185; ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ. = ﻭﻟﻰﻗﺒﻞ ﺍﺯ ﺃﺯﻝ ﻭﺑﻌﺪ = ﺍﺯ ﺭﺳﻴﺪﻥ ﺭﻭﺡ ﺑ&= #65156;ﺑﺪ،ﺍﺭﺗﺒﺎʌ= 17; ﻗﻄﺮﻩ ﻭﺩﺭﻳﺎ&#= 1548;ﺑﻴﻦ ﺭﻭﺡ ﻓﺮﺩﻯ ﻭ ﺭ= ﻭﺡﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻬﻰ ﻣﺤﻔﻮﻅ &= #65165;ﺳﺖ ﮔﺮﭼﻪ ﻧﻤﻴﺪﺍ&#= 65255;ﻴﻢ،ﺩﺭ ﮐﻤﺎﻝ ﺭﻭﺡ ﺩﺭ = ﻫﺮ ﻧﻮﻋﻰ ﭼﻮﻥ ﻧﻮ&= #65225; ﺑﺸﺮﻯ، ﺑﺎﻳﺪ &#= 65169;ﺮﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65165;ﻳﺪﺁﻝ ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﺭﺳﻴﺪ. ﻭ ﻗﺎﺋﻢ= ﺭﻭﺡ ﺍﻟﻘﺪس ﻧﻴﺰ ﻣ&#= 65262;ﺟﻮﺩﻯ ﻣﺎﺩﻯ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﺍﻟﮕﻮ ﻭ ﺳﻤﺒﻮ&= #65247;ﻰ ﺍﺯ ﺩﺭﺟﻪ ﺗﮑﺎ&= #65251;ﻞ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺭﻭ= ;ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍ&#= 65197;ﺩ. ﻭ ﻫﺮ ﺩﻭ ﻧﻴﺰ ﻣ= ;ﺎﺩﻯ ﻧﻴﺴﺘﻨﺪ. ﻣﮕﺮ = ﺗﻦ ﺑﺸﺮﻯ ﮐﻪ ﻣﺎﺩ&= #65257; ﻧﺎﺳﻮتی ﺪﺍﺭA= 193;. ﻭﻣﺪﺍﻡ ﻧﻴﺰ ﺗ&= #65232;ﻴﻴﺮ ﻣﺎﺩﻩ ﺩﺭﺗﻦ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ ﻣﺎ ﺍ= ;ﺯ ﻣﮑﺎﻧﻴﺰﻡﺍﺭ= 5175;ﺒﺎﻃﺎﺕ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ خبر ﻧﺪﺍﺭﻳﻢ. = 4400;ﻪ ﻣﺎﻫﻴّﺘﻬﺎﻯ = 5155;ثیرﻯ ﻭ ﺗﺤﺖ ﺃثیرﻯ = 5235;ﺮﺍﻭﺍﻥ ﻭﻣﺘﻔﺎﻭﺕ ﺍﺯ &= #65259;ﻢ ﺩﺍﺭﻧﺪ. ﻭﻣﺎ ﻣ= ﻴﺘﻮﺍﻧﻴﻢ ﺩﺭ ﺳﻴﺴﺘﻢ ﺳﻠ&= #65262;ﮐﻰ،ﺍﺯ ﻣﮑﺎﻧﻴﺴﺰﻡ ﮐ&#= 65248;ّﻰ ﺍﺭﺗﺒﺎﻁ ﻳﺎ ﺍ&= #65255;ﻔﺼﺎﻝ ﺭﻭﺡ ﻓﺮﺩﻯ ﺑﺎ = ﺭﻭﺡ ﺩﻳﮕﺮ ﻳﺎ ﺍﺭﻭ&= #65165;ﺡ ﺍﻟﻬﻰ ﺻﺤﺒﺖ ﮐ&= #65256;ﻴﻢ. ﺩﻭ ﺃﻣﺮ ﻣﺎﺩﻯ = ﺩﺭ ﺟﻬﺎﻥ ﺗﻠﺎﻗﻰ &= #65261; ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﺃﻣﺮﻯ ﺑﺪﻳﻬﻰ &= #65169;ﻨﻈﺮ ﻣﻴﺮﺳﺪ. ﺿﻤﻦ ﺣ= ﻔﻆ ﺍﺳﺘﻘﻠﺎﻝ ﺩﺭ &= #65259;ﻢ ﺗﺄثیر ﺭﻭﺍﻧʌ= 64; ﺩﺍﺭﻧﺪ. ﮐﻪ ﺗﺄثیرﻯ ﻣA= 166;ﺩﻯ ﻧﻴﺴﺖ. ﻭﻣﻌﻤﻮ&= #65247;ﺎ ﺗﺄثیرﻯ ﻣﻨﻔʌ= 64; ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﺳﺖ. ﺩﺭﺳﺖ ﻋﮑ= س ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ = ﺍﻟﻬﻰ،ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﺎﺩﻯ &= #65169;ﺎﻫﻢ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﺗ&= #65212;ﺎﻝ ﺩﺍﺭﻧﺪ،ﻭﺗﺄ= 79;یر ﻣثبت ﺗﺮﺑﻴﺘʌ= 64; ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﺴﺎﻟﻚ ﻣﻴﺮﺳﺪ. ﻭ ﺑﺮﺍ= ﻯ ﭘﻴﺸﺮﻓﺖثوﺍʋ= 67;ﺧﻮﺩﺭﺍﺫﺧﻴﺮ= ﻩﺁﺧﺮﺕﻣﻴﻨﻤ= 5166;ﻳﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﺎﻟﻚ ﺩﺭ ﺗﺠﺮﻳﺪ ﻭ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﻭ ﺩﻭﺭﻯ ﺍ&= #65199; ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩ،ﺍﺯ ﺩﻭ ﺃﻣﺮ ﻣﺎﺩﻯ = ﺻﺤﺒﺖ ﻧمی ﺸﻮﺩ ﺳﺎﻟ= 5242; ﻣﺎﺩﻩ ﺍﺳﺖ،ﻭ &#= 65197;ﻭﺍﻧﺶ ﻣﺎﻭﺭﺍﻯ ﻣﺎﺩ&#= 65257;،ﻳﺎ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65197; ﻋﻮﺍﻟم ﺍﻟﻬﻰ. &= #65261;ﭼﻮﻥ ﺭﻭﺡ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﺷﻮﺩ،ﺩﺭ ﺑﺎﺯ= 4404;ﺸﺖ ﺑﺨﻠﻖ،ﻫﻨﻮﺯ = 5183;ﺴﻢ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65169;ﺸﺮﻯ ﻭﻣﺎﺩﻯ ﻫﺴﺖ. ﺭ= ﻓﺘﺎﺭ ﻭﻣﻌﻘﻮﻟﺎﺕ ﻭ &= #65169;ﻴﺎﻧﺎﺕ ﺍﻧﺴﺎﻥ،ﻭ ﻫﻤ= 5258; ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ &= #65183;ﻨس ﻣﺎﺩﻯ ﻧﻴﺴﺘﻨ&#= 65194;. ﮔﺮﭼﻪ ﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﺭﺍ ﻧﻴﻤﻪ ﻣﺎﺩ&= #65263; ﻣﻴﮕﻮﺋﻴﻢ ﻭ ﺍ&= #65247;ﻬﻰ ﻧﻴﺴﺘﻨﺪ. ﺍﻣﺎ = ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺟﻨس ﻣﻴﻨﻮ&#= 65263;،ﻭ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻣﻌﻨﻮﻯ ﻳﺎ ﺟﺴ&= #65250; ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194; ﺍﺭﺗﺒﺎﻁ ﺭﻭﺣ&#= 65264; ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ = ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261;ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ،ﺍﻭﺭA= 165; ﻓﻌﻠﺎ ﺑﺮﻭﺡ ﺍ&= #65247;ﻘﺪس ﻭﺑﻨﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺏّ ﺭﺣﻤᥴ= 6;ﻥ،ﻭ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﻭ ﭘس ﺍﺯ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﻭ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ،ﺧﻮﺩﺭA= 165; ﺑﺮﺏ ﺍﻟﺄﺭﺑﺎ&#= 65167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﺑﺎﺯ ﻫﻨﻮﺯ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ = ﻫﺴﺘﻰ ﻫﺎ ﻧﻤﻴﺮﺳﻨﺪ. = ﻣﺴﺄﻟﻪ ﺩﻳﮕﺮ ﺩﺭﺍﺭﺗ&#= 65170;ﺎﻁ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ، ﻫﻤﺎﻥ ﭘﺸﺖ ﮔﺮ&= #65193;ﻥ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻭ&= #65183;ﻮﺩ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺩﻭ= ﮐس ﻣﻌﺎﺩﻝ ﻫﻢ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ. ﻫﺮﻳﻚ = ﺳﺒﻘﺖ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﺩ. ﭘس ﺍﺯﺑ&= #65166;ﻟﺎﺗﺮ ﻳﺎﭘﺎﺋﻴﻦ ﺗﺮ &= #65153;ﻣﻮﺯﻧﺪﻩ ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺑﺎ= ;ﻟﺎﺗﺮ ﺑﺎ ﻣﺄﻣﻮﺭﻳّ= 5174; ﺍﻟﻬﻰ ﺑﺎﺷﺪ،= 5153;ﻣﻮرﺯﻧﺪﮔﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ= ﺍﻟّﺎ ﻣﺸﮑﻠﺎﺕ ﻣﻄﻠ&#= 65238; ﺩﺭﺑﺎﻟﺎﺗﺮ ﺑ&#= 64345;ﺎﺋﻴﻦ ﺗﺮ ﻫﺴﺖ،ﻭ ﻃﺒ&#= 65228;ﺎ ﭘﺎﺋﻴﻦ ﺗﺮ ﺩﺭ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺃﺷﺮﻯ ﺩ&= #65197; ﺑﺎﻟﺎﺗﺮ ﻧﺪﺍ&#= 65197;ﺩ ﻣﮕﺮ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺳﺘﻌﺪﺍﺩ ﺳﻘﻮﻁ ﺍﺯ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﻗﻬﻘ= ﺮﺍﺋﻴﺎﻥ ﻭ ﮐﻢ ﻋﻘﻠﺎﻥ ﺑ= ﺸﺮﻯ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺩ= ﺭ ﻳﻚ ﺟﺎﻣﻌﻪ ﭘﺮ = ﺍﺯ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠ&#= 65234; ﺍﻓﺮﺍﺩ ﺑﺸﺮﻯ &= #65251;ﺘﻔﺎﻭﺕ ﺩﺭ ﻣﻘﺎﻣﺎﺕ ﺗ&= #64401;ﺎﻣﻠﻰ،ﭼﻴﺰʌ= 63; ﺑﻨﺎﻡ ﺳﻄﺢ ﻋﻘ&= #65248;ﻰ ﺟﻤﻌﻰ می گوﺋʌ= 68;ﻢ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﮕﻮﺋﻴﻢ. ﺩﺭﺣﺎﻟﻴﮑﻪ ه= 740;چ ﻧﻮﻋﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻫرفردی ﻣﻨﺤﺼ= ;ﺮ ﺑﺨﻮﺩ، ﻭﭘﺸﺖ &#= 64404;ﺮﺩﻥ ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ. ﺑﺮﺍﻯ ﻃﻔﻞ ﺭﺳ&= #65268;ﺪﻥ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﻣﻬﻢ ﺍﺳﺖ. ﮔﺮﭼ= ﻪ ﺁثاﺭ ﻣﻨﻔﻰ ﻓ= 5198;ﺍﻭﺍﻥ ﻧﻴﺰ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻃﻔﻞ ﺑﺠﺎ ﻣﻴﮕ&= #65196;ﺍﺭﺩ،ﻣﺎﻧﻨʋ= 94; ﺧﺮﺍﻓﺎﺕ ﻣﺬﻫ&#= 65170;ﻰ. <span style=3D'mso-spacerun:yes'> </span>ﮐﻪ ﻫA= 252;ﻪ ﺍﻳﻦ ﺁثاﺎﺭ ﺑ= 5166;ﻳﺪ ﺩﺭ ﺳﻠﻮﻙ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭﭘﺎﮐﺴﺎ= 5255;ﻰ ﺷﻮﺩ. ﭘس ﺩﺭ ﻣﺴ= ﺄﻟﻪ ﺍﺳﺘﻘﻠﺎﻝ ﺍﺭ&#= 65261;ﺍﺡ،ﺩﺭ ﺍﻣﺮ ﺗﻠﺎﻗﻰ ﻭ&= #65183;ﺪﺍﻧﻰ، ﻳﺎ ﺃثر ﻭﺗﺄث= 40;ر ﻣﺘﻘﺎﺑﻞ،ﺗﻔA= 166;ﻭﺕ ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65246; ﻧﻮﻋﻰ ﺁﻧﻬﺎ،= 5169;ﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺑﺎﺷﺪ.= ﻫﺮﮐس ﺩﺭ ﻳﻚ ﻓﺼﻞ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺣ= ;ﺘﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻳ&= #65242; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ. = ﻭ ﻧﻴﺰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ، ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻣﺘﻔﺎﻭﺕ ﻧﻬﺎ&#= 65163;ﻰ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﭼﻮﻥ ﮐﺎﻣﻞ ﻣﺴﻴﺤﻰ &= #65267;ﺎ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ. = ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻳﻚ ﻭﻟﺎﻳﺖ ﺑﺎ&= #65259;ﻢ ﺗﻔﺎﻭﺕ ﺩﺭ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺩﺍﺭﻧﺪ. ﭘ&= #1587; ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﺁﻧﻬﺎ ﻧﻴﺰ ﻣﺘ&= #65236;ﺎﻭﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ. ﻭ ﻟ᥷= 6;ﺍ ﺑﺎ ﺫﺧﻴﺮﻩ ﺁﺧ&= #65198;ﺕ ﻣﺘﻔﺎﻭﺕ،ﺭﺟA= 228;ﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﻓﺼﻮﻝ ﻣﺘﻔﺎﻭﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ. ﮐﻪ ﺗﻔﺎ= ﻭﺕ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﭘس ﻣﺎ ﺩﺭ ﺍﻳﻦ = ﺑﺤث ﺍﺗﺼﺎﻝ،ﺑﺎﻳA= 194; ﺍﻳﻦ ﻓﺮﻕ ﺭﺍ ﺩ= ﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ &= #65165;ﺗﺼﺎﻝ ﺟﺴﻢ ﺑﺎ ﺟﺴﻢ،&#= 65261; ﺍﺗﺼﺎﻝ ﺭﻭﺡ ﺑ&= #65166; ﺭﻭﺡ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻧﺴﺎ= ;ﻧﻰ ﻭﺑﺎﻟﺎﺗﺮ ﺍﻟ&#= 65260;ﻰ ﭘﻴﺮ ﮐﺎﻣﻞ،ﻭ &#= 65267;ﺎ ﺑﺎ ﺭﻭﺡ ﭘﺎﺋﻴ&= #65254; ﺗﺮ ﺁﺧﻮﻧﺪ ﻣﺸ&= #65198;ﻙ. ﻭ ﺍﺗﺼﺎﻝ ﺍﺯ ﻧ= ﻮﻉ ﻣﺒﺎﺩﻟﻪ ﻓﻬﻢ &= #65261;ﻋﻘﻞ،ﭼﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ، ﻭﭼﻪ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ. ﻭ ﻧﻴﺰ ﺍ= ;ﺗﺼّﺎﻝ ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎ&#= 65259;ﻢ ﺍﺯ ﻃﺮﻳﻖ ﺍﺭﺗ&= #65170;ﺎﻁ ﻋﺎﻃﻔﻰ ﭼﻮﻥ ﮐ&= #65252;ﮑﻬﺎﻯ ﻣﺎﺩﻯ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﻭ ﺗﺄثیر ﻭﺗﺄثّ= ;ر ﺩﺭ ﻫﻢ،ﺣﺘﻰ ﺍ&#= 64404;ﺮ ﺳﺎﻟﻚ ﻭ ﮐﺎﻣﻞ = ﻧﺒﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺴﺄﻟﻪ ﻋﻘﻞ ﺟﻤﻌﻰ،ﻭ &#= 65267;ﺎ ﺍﺭﺗﺒﺎﻁ ﻫﺎﻯ &= #65251;ﻠﮑﻮﺗﻰ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264;،ﻭ ﺍﺗﺼﺎﻝ ﺩﺭ ﺟﺮ&= #65267;ﺎﻥ ﺗﻌﻠﻴﻢ ﻭ ﺍﺑﺮ&= #65165;ﺯ ﺷﻔﻘﺖ ﻭ ﺗﺮﺣّ&#= 65250;،ﻭ ﺍﺗﺼﺎﻝ ﺑﺎ ﻋﺸ&= #65238; ﻫﻢ ﻃﺮﺍﺯ ﺑﺎ ﭘ= ﺎﺋﻴﻦ ﺗﺮ ﻭ ﺑﺎﻟﺎﺗﺮ = . ﺍﻳﻦ ﻣﺒﺎﺣث ﻓﻠﺴﻔ= 5264; ﺟﻬﺎﻧﻰ ﭘﻴﭽﻴ&#= 65194;ه ﻫﺴﺘﻨﺪ،ﮐﻪ ﮐ= 5204;ﻰ ﻧﻴﺰ ﺑﻨﺘﺎﻳﺞ &= #65251;ﺤﺪﻭﺩﻯ ﻧﻤﻴﺮﺳﺪ. ﻭﻟﻰ = ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ،ﮐﻪ ﺗﺎ ﺣ&#= 65194;ﻭﺩ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﮐﻨﻮﻧﻰ،ﻣﻴﺘA= 262;ﺍﻥ ﺭﻭﺍﺑﻂ ﺭﻭﺡ ﻭ&= #65235;ﮑﺮ ﻭ ﻣﺮﺍﺗﺐ ﻏﻴﺮ = ﻣﺎﺩﻯ ﺍﻧﺴﺎﻧﻰ، ﺑﺎ &#= 65251;ﺮﺍﺗﺐ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﻟ&= #65260;ﻰ،ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ ﻣﺸﺨّﺺ ﮔﺮﺩﺩ. &= #65165;ﻳﻦ ﻣﺴﺄﻟﻪ ﻧﻴﺰ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ،ﮐﻪ ﻣﻤﮑ= 5254; ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﻣ&= #65240;ﺎﻭﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻇ&= #65260;ﺎﺭﺫﺍﺕ ﻭﻭﺍﻗﻊ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺑﮑﻨﺪ. ﻣثلا ﺗ= 5224;ﺎﻫﺮ ﺭﻓﺘﺎﺭﻯ ﻭ ﺑﻴ&= #65166;ﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺼﻨﻮﻋﻰ ﺩʋ= 65;ﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﺩﻳﮕ= ﺮﺍﻥ ﺁﻧﺮﺍ ﺩﻟﻴﻞ ﻭ&= #65165;ﻗﻌﻴّﺖ ﺫﺍﺕ ﻭ ﺭﻭﺡ ﺷﺨ= ﺺ ﺑﺪﺍﻧﻨﺪ. ﻭﻟﻰ = ﺩﺭ ﻭﺟﻮﺩ ﺩﺭﺩ ﻭ ﺑ= ﻠﺎﻳﺎ ﻭ ﻣﺼﺎﻳﺐ ﺟﻬﺎ&= #65255;ﻰ،ﻧﻤﻴﺘﻮﺍʌ= 53; ﭼﻨﻴﻦ ﻣﺨﻔﻰ ﮐ&= #65166;ﺭﻯ ﻧﻤﻮﺩ. ﻭ ﺫﺍت ﻮ= ﺍﻗﻌﻰ ﺑﺮﻭﺯ ﻣﻴﮑﻨﺪ. = ﻏﻴﺮ ﺍﺯ ﺁﻥ ﺑﺮﺍﻯ ﺁ= ﺷﻨﺎﺋﻰ ﺑﻤﺮﺍﺗﺐ ﺭﻭﺣ&#= 65264;،ﭼﻪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻳ&= #65166; ﭘﺰﺷﻚ ﺭﻭﺍﻥ ﺷ&= #65256;ﺎس ﻳﺎ ﻫﺮﺍﻧﺴﺎﻥ &= #65169;ﺎ ﺗﺠﺮﺑﻪ ﺑﺎ ﺍﻧ&= #65204;ﺎﻧﻬﺎ،ﺍﺯ ﻫﺮ ﮔﻔﺘﺎﺭ ﺍﻧ&= #65204;ﺎﻧﻰ ﭘﻰ ﺑﻤﻘﺎﻡ ﺭﻭ&= #65187;ﻰ ﺷﺨص ﻤﻴﺒﺮﻧﺪ. &= #65259;ﻤﭽﻨﺎﻥ ﺩﺭ ﺭﻓﺘﺎﺭ ﻭ ﮐ= ﺮﺩﺍﺭ. ﺯﻳﺮﺍ ﺍﻳﻦ ﮔﻔ&= #65176;ﺎﺭﻫﺎ ﻧﺘﻴﺠﻪ ﻣﻘﺎﻡ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺯ ﺩﺭﺟﻪ ﺗﮑﺎ&= #65251;ﻞ ﻭ ﭘﺎﮐﻰ،ﻭﭼﻪ &#= 65165;ﺯ ﺩﺭﺟﻪ ﺁﻟﻮﺩﮔ&#= 65264; ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﻋ= ﻘﺪﻩ ﻫﺎ،ﮐﻪ ﻋﻘﻴﺪ= 5257; ﺳﺎﺯ ﻭ ﺭﻓﺘﺎﺭ = ﻭ ﮔﻔﺘﺎﺭ ﺳﺎﺯ ﺍ&= #65255;ﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺫﺍﺕ ﺩﺭﺩﻧﺎﻙ ﺍﻧﺴ&#= 65166;ﻥ ﺑﻰ ﭘﻨﺎﻩ،ﺑﻴ= 5208;ﺘﺮ ﻣﻮﺭﺩ ﺣﻤﺎﻳﺖ &= #65193;ﻳﮕﺮﺍﻥ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;. ﮐﻪ ﺩﺭ ﺁﻥ ﻓﺮﻳ= ﺐ ﮐﺎﺭﻯ ﻭ ﺗﻈﺎﻫ&= #65198; ﻭ ﺭﻳﺎﻟﮑﺎﺭﻯ &= #65255;ﻴﺴﺖ ﻋﻮﺍﻣﻠﻰ ﭼﻮﻥ &= #65255;ﻴّﺖ ﺩﻳﮕﺮﻯ،ﻭ ﺍﻣ= 5176;ﻨﺎﻉ ﻳﺎ ﻋﺪﻡ ﺁﻥ ﺩﺭ= ﺗﻈﺎﻫﺮ،ﻳﺎ ﺑﺮﻭﺯ ﻭﺍﻗﻌﻰ&#= 1548;ﻭ ﻳﺎ ﻭﺟﻮﺩ ﺑﻰ ﺗ= ﻔﺎﻭﺗﻰ ﻭ ﺍﻫﺘﻤﺎﻡ،ﻭ &#= 65255;ﻴﺎﺯ ﻭ ﺑﻰ ﻧﻴﺎﺯﻯ،&#= 64400;ﻪ ﻫﺮﻳﻚ ﺁثلﺭ ﺧ= 5166;ﺭﺟﻰ ﺩﺍﺭﺩ. ﻭ ﻫﻢ ﺩﺭ= ; ﻭﻯ ﻭ ﻫﻢ ﺩﺭ ﻣﻘﺎﻡ= ﺗﮑﺎﻣلی اﻧﺴﺎﻥ ﻭ ﺩﺭﺟ&#= 65166;ﺕ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﻧ&= #65236;ﺮﺕ ﻭ ﻋﺸﻖ ﻭ ﺭﻧﺞ ﻳ= ;ﺎ ﻟﺬﺕ، ﻫﻤﻪ ﻗﺎ&#= 65169;ﻞ ﺑﺮﺭﺳﻰ ﺑﺮﺍﻯ &= #65207;ﻨﺎﺧﺖ ﺫﺍﺕ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ. ﻭ ﺳﺎﻟﻚ ﮐﺎﺭﻯ = ﺑﺪﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﭘ= س ﺍﺯ ﮐﻤﺎﻝ ﻭ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺁﻧﻬﻢ = 5251;ﺤﺪﻭﺩ ﺑﺬﺍﺕ ﻭﺭﻭﺍﻥ &= #64380;ﻨﺪ ﺳﺎﻟک ﺨﻮﺩ که = 4381;قدر ﺑﺎﺭ ﻣﻨﻔﻰ ﺩﺍ&= #65197;ﺩ. ﻭ ﻳﺎ ﭼقدر ﺑﺎ= 5197; ﻣثبت ﺷﻬﻮﺩﻯ A= 261;ﺭؤﻳﺎﺋﻰ ﻭ ﺍﺣﻮﺍﻟﻰﻭﻋ&#= 65240;ﻠﻰ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻣ= ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺩﺭﺩ ﻭ= ﻫﻤﺪﺭﺩﻯ،ﺍﻧA= 204;ﺎﻧﻬﺎ ﺭﺍ ﻣﻮﻗﺘﺎ ﺑﻬ&= #65250; ﻣﺮﺑﻮﻁ ﻣﻴﮑﻨ&#= 65194;. ﻭﻟﻰ ﻣﻨﺎﻓﻊ ﻣ&= #65166;ﻟﻰ ﻭ ﺍﺷﺘﺮﺍﻙ ﻟﺬ&= #65173;، ﻭ ﻋﻘﻴﺪﻩ ﺳﻴﺎ&= #65203;ﻰ ﻳﺎ ﻣﮑﺘﺒﻰ ﻭﻏ&= #65268;ﺮﻩ، ﺍﺯ ﻋﻮﺍﻣﻞﺑﺴ&#= 65268;ﺎﺭ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﺩﻭ ﻃﺮﻑ ﻣﻮﺭﺩ = ﺍﺭﺗﺒﺎﻁ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻨ= ﻬﺎ ﺍﺭﺗﺒﺎﻁ ﻭ ﻋﺸ&= #65238; ﻭﺭﺯﻯ ﺳﺎﻟﻚ ﺑ&= #65166;ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ &= #64400;ﻪ ﻣﺴﺄﻟﻪ ﺷﻨﺎﺧ&#= 65174; ﺫﺍﺕ ﺧﻮﺩ ﺩﺭ ﺩ= ﺭﺟﻪ ﺍﻭﻝ ﻣﻄﺮﺡ ﺍﺳ&= #65174;. ﻭ ﻣﺴﺄﻟﻪ ﺷﻔﻘ&= #65174; ﻭ ﺗﺮﺣّﻢ ﻭ ﺩﺍ&= #65193;ﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﺳ&= #65268;ﺪﻩ ﺑﺎﻧﺴﺎﻥ ﮐﺎﻣ&#= 65246;. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻏﻴﺮ ﺳﺎﻟﻚ ﻧﻴ&= #65200; ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ،ﮐﻪ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨ&#= 65194;. ﺧﻮﺩ ﻓﮑﺮ ﮐﺮﺩ&= #1607; اﻧﺪ. ﻭﻟﻰ ﺍﺯ ﻣ= ﺤﻞ ﺳﻄﺢ ﻭﻣﻘﺎم ﺘ&#= 64401;ﺎﻣﻠﻰ ﮊﻧﺘﻴک ﺮﻭﺣﻰ &#= 65191;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍ&= #65199;ﺩﺭﺟﻪ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺍﺯ ﺁ&= #65247;ﻮﺩﮔﻰ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5183;ﻬﻨّﻢ ﺟﻬﺎﻥ ﺩﺭ ﻫﺮ ﺻ= ﻮﺭﺕ ﻧﻮﻋﻰ،ﺻﺤﻨﻪ = 5169;ﺮﻭﺯ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻫﺮ ﻣﻮﺟﻮﺩ ﺑﺮ&= #65165;ﻯ ﺧﻮﺩ ﻭ ﻏﻴﺮ ﺧﻮ= ﺩ ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﭼﻪ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻋ&= #65264;،ﻭﭼﻪ ﻗﺒﻞ ﺍﺯ ﺗﻮﻟﺪ = ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﻣﺮ= ﮒ، ﻗﺪﺭﺗﻬﺎﻯ ﺷﻨ&#= 65166;ﺧﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺑﺮﺍﻯ ﻧﻤﻮ&= #65255;ﻪ ﻣثاﻝ ﺳﺘﻮﻥ ﺟ= 5268;ﻮﻩ ﺣﺮﺍﺭﺕ ﺳﻨﺞ ﺭ&= #65165; ﻣﻴﮕﻮﻳﻢ. ﮐﻪ ﻣ= ﺪﺍﻡ ﺑﺎﻟﺎ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﺎﺋﻴﻦ ﻣﻴﺮﻭﺩ. ﻭ ﭼﻮﻥ= ﺷﺨﺺ ﺑﻤﻴﺮﺩ ﺩﺭ ﻫﻤ&= #65166;ﻥ ﺳﻄﺢ ﻣﺘﻮﻗّﻒ &#= 65251;ﻴﮕﺮﺩﺩ. ﻭ ﺑﺎ ﻳﻚ ﻧﮕﺎﻩ= ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻓﻮﺭﺍ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65197;ﺍ ﺩﺭ ﻣﻴﻴﺎﺑﻨﺪ. = ﮐﻪ ﺗﻮﻟﺪﺍﺕ ﻣﺠﺪ&#= 65193; ﺍﻭﺭﺍ ﻓﺮﺍﻫﻢ &= #64400;ﻨﻨﺪ ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65261; ﮐﺎﻣﻠﺎﻥ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺷ&#= 65166;ﻥ، ﻭ ﻫﻢ ﺍﮐﻨﻮﻥ ﮐ= ﻪ ﺯﻧﺪه ﻮﺩﺭﺗﻔ= 4401;ّﺮ ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﺩ&= #1548;ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﮑﻨﻨﺪ ﺩﺭ ﻣﻰ = ﻳﺎﺑﻨﺪ،ﮐﻪ ﭼﻪ ﻭﺿﻌﻰ ﺗﮑﺎ&= #65251;ﻠﻰ ﺩﺭ ﺫﺍﺕ ﺭﻭﺣﻰ = ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﻳ= ﻦ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻫﺮ ﮐﺶ ﮔﻮﺋﻰ ﺳ= ﻄﺢ ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭ&= #65165;،ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻣﻌ&= #65248;ﻮﻡ ﻣﻴﮑﻨﺪ. ﺗﺎﺯﻣ&= #65166;ﻧﻬﺎﻯﺑﻌﺪﻯA= 169;ﺎﻟﺎﺗﺮﺑﺮﻭﺩ= ;،ﻭﺷﺎﻳﺪﻫﻢﭘ= 5166;ﺋﻴﻦﺗﺮ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺎ ﺑﺤث ﺩﻳﮕﺮ ﺑﺮ&#= 65193;ﺍﺷت عقلی ﻭﻋﺎﻃﻔ᥾= 4; ﻭﻋﺮﻓﺎﻧﻰ ﻣﺎ، ﺍﺯ ﻫﻤﻪ ﺣ&= #65262;ﺍﺩث ﻫﺴﺘﻰ ﺍﺳﺖ. ﭼﻮ= ﻥ ﻫﻤﻴﻦ ﻣﺮﺍﺗﺐ &= #64404;ﻔﺘﺎﺭﻯ ﻭ ﮐﺮﺩﺍﺭﻯ ﺍﻧ&= #65204;ﺎﻧﻬﺎ، ﺩﺭ ﺃﻣﺮ ﺍﺭﺗﺒ&= #65166;ﻁ ﻳﺎ ﺍﻧﻔﺼﺎﻝ، &#= 65261;ﻳﺎ ﮐﺴﺐ ﺗﺄثیر ﻣ= 79;بت ﻳﺎ ﻣﻨﻔﻰ ﺍﮔﺮ = ﺑﺎ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65169;ﺎﺷﺪ،ﻳﺎ ﺑﺎ ﻣﺮﺍﺗﺐ ﺣﻘ&= #65268;ﺮﺗﺮ ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻗﺸﺮی ﻭ ﺟﺎﻫﻠ&#= 65166;ﻥ. ﻭ ﺍﻳﻦ ﺑﺮﺩﺍﺷ&= #65174; ﺟﺪﻳﺪ،ﺑﺴﺘﻪ = 5169;ﺪﺭﺟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ. ﺳﺎﻟﻚ ﺍﺯ= ﺩﺭﺩ ﻭ ﺭﻧﺞ ﻭ ﺳﺨﺘﻰ= ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺍﺣﺴﺎس ﺃﻣﺮﻯ &#= 65203;ﻠﺒﻰ ﻭﻣﻨﻔﻰ ﻭ ﺟﻬﻨ&= #1617;ﻤی ﻤﻴﮑﻨﺪ. ﺑﻠﮑﻪ = ﺁﻧﺮﺍ ﻭﺴﻴله اﻯ ﺍﻟA= 260;ﻰ می ﺪﺍﻧﺪ، ﮐﻪ = 5169;ﺘﻮﺍﻧﺪ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﻋﺸﻖ ﻭ ﻋﻘﻞ ﺧ= ;ﻮﺩﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻧﺸﺎﻥ ﺑﺪ&= #65259;ﺪ،ﮐﻪ ﺍثباﺕ ﺻﺒﺮ ﻭA= 203;ﻠﻮﻙ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65260;ﻢ ﺍﺳﺖ. ﭼﻮﻥ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﻋﻤﻴﻖ ﺗﺮ &= #65251;ﻴﺸﻮﺩ. ﻭ ﻟﺬﺍ ﺳﺎﻟﻚ ﺩ= ﺭ ﺳﺨﺖ ﺗﺮﻳﻦ ﭘﻴ&= #65206; ﺁﻣﺪﻫﺎ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺑﻴﻨی ﺒﮑﻨﻨﺪ= 548; ﻭ ﺳﭙﺎﺳﮕﺬﺍﺭ &= #65191;ﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺎ = ﮐﻮﭼﮑﺘﺮﻳﻦ ﺳﺨﺘﻰ ﺭﺳﻴﺪﻩ &= #65193;ﺭ ﺯﻧﺪﮔﻰ،ﺍﺣﺴA= 166;س ﺟﻬﻨّﻢ ﻣﻴﮑﻨ= 5194;. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﻃﺒﻴﻌﺖ ﺑﺎ ﺍ= ﻭ ﺑﺪ ﻣﻴﺒﺎﺷﻨﺪ. = ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻘﻮ&#= 65245; ﭘﻴﺎﻣﺒﺮ، ﻫﺮ= 4400;س ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65261;ﺳﺖ ﺑﺪﺍﺭﺩ،ﺳﺨﺘA= 264; ﻣﻴﺪﻫﺪ. ﭼﻪ ﺳﺎ= ﻟﻚ ﺩﺭ ﻋﺰﻟﺖ ﺑﺮﺍ&= #65263; ﺗﺰﮐﻴﻪ ﺑﻴﺸﺘ&#= 65198; ﺭﻭﺍﻥ،ﻭ ﭼﻪ ﺍ&#= 65255;ﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﮐ= 5258; ﺍﮔﺮ ﺻﺒﻮﺭ ﺑﺎ&= #65207;ﺪ،ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺧﻮﺩ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﺩ. ﮔﺮﭼﻪ ﺳﺮﻋﺖ ﺗ&= #64401;ﺎﻣﻞ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭ ﺍﮔﺮ ﺧﺪﺍﻭﻧ&= #65194; ﮐﺴﻰ ﺭﺍ ﺩﻭﺳﺖ = ﻧﺪﺍﺭﺩ، ﭼﻨﺎﻥ ثرﻭﺕ ﻭ &#= 65239;ﺪﺭﺕ ﻭ ﺷﻬﺮﺕ ﻭ ﺷﻬﻮ= ﺕ ﻭ ﺯﻳﺒﺎﺋﻰ ﻭ ﻗ= ﺪﺭﺕ ﺑﻴﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65183;ﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺗﻮﻟّ= 5194; ﺁﻳﻨﺪﻩ ﺍﻭ ﺩﺭ&= #65255;ﺴﺦ ﻭﻣﺴﺦ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺩ. = ﺯﻳﺮﺍ ﺷﺎﻳﺴﺘﻪ ﺳﺘﻤ&#= 64401;ﺎﺭﻯ ﻭ ﻫﻤﻴﻦ ﮐﺎﺭﻣ&= #65166;ﻫﺎﻯ ﺩﺭﺩﻧﺎﻙ ﺍﺳﺖ. = ﮔﺮﭼﻪ ﺗﻮﺑﻪ ﻭ ﺗﻮﻗّ&#= 65234; ﺳﺘﻤﮑﺎﺭﻯ ﻭ ﺁ&= #65231;ﺎﺯﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺳﻠﻮﻙ،= 5261; ﻟﻮ ﺳﺨﺖ ﺗﺮ ﺍﺯ= ﺩﻳﮕﺮﺍﻥ،ﻣﻤ@= 401;ﻦ ﺍﺳﺖ ﺍﻭﺭﺍ ﺍﺯ = ﻗﻬﻘﺮﺍ ﻧﺠﺎﺕ ﺑﺪﻫﺪ. ﻭ= ﺑﺘﻮﻟﺪﺍﺕ ﺑﺮﺗﺮ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ. ﻪ= ﺑﻬﺘﺮﮐﻪﺭﺟﻌ= 5174;ﻧﻮﻉﻓﻮﻕﺑﺸ᥷= 8;ﻯﺑﻨﻤﺎﻳﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺷﻮ= ﭘﻨﻬﺎﻭﺭ ﻋﺎﺭف ﺒﺄﻟﻢ ﻭ &= #65193;ﺭﺩ ﻭ ﺭﻧﺞ ﺭﻧﮕﻰ ﻣ= ثبت ﻣﻴﺪﻫﺪ. ﻭ ﻟﺬﺕ= ﻣﻮﻗّﺖ ﺭﺍ ﻧﺒﻮﺩﻥ ﺩﺭ&= #65193; ﻣﻴﺪﺍﻧﺪ ﺯﻳﺮ&#= 65165; ﻟﺬﺕ ﺩﺭ ﺑﻮﺩﻥ&= #1548;ﻋﺎﻣﻞ ﻟﺬﺕ ﻭ ﻳﺎ ﺩﺭ ﻧ= ;ﺒﻮﺩﻥ آن ﻋﺎﻣﻞ ﺩﺭﺩ &#= 65261;ﺭﻧﺞ ﺍﻧﺴﺎﻧﻬﺎﻯﻏ= 5268;ﺮ ﺳﺎﻟﻚ است. زیž= 5;ا ﻃﺮﺣﻬﺎﻯ ﻋﻘﻠ&#= 65264; ﻓﺮﺍﻭﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ،ﺗﺎ ﺍﺯ ﺭﻧﺞ ﺩﻭﺭﻯ = ﻧﻤﺎﻳﻨﺪ. ﻣثلا ﺧﻮﺩﺭﺍ A= 193;ﻭﭼﺎﺭ ﺗﻌﻬﺪﺍﺕ ﻭﮐﺎ&#= 65197;ﻫﺎﺋﻰ ﻧﻤﻰ ﮐﻨﻨﺪ،ﮐ= 5258; ﻣﺸﮑﻞ ﺩﺭﺩ ﻭ ﺭ= ﻧﺞ ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭ&#= 65193;. ﺍﻳﻨﺎﻥ ﺑﺘﺼﻮ&#= 65197; ﻟﺬﺕ ﺯﻧﺪﮔﻰ، &#= 65191;ﻮﺩ ﺭﺍ ﺳﻌﺎﺩﺗﻤﻨ&#= 65194; ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ = ﻫﺮ ثرﻭﺕ ﮐﻠﺎﻣﻰ = 5261; ﻫﺮ ﻗﺪﺭﺕ ﺑﻴﺎ&= #65255;ﻰ ﺑﺪﻧﺒﺎﻝ ﺁﻥ ﻫ&= #65204;ﺖ. ﻭﻟﻰ ﻏﺎﻓﻞ ﺍﺯ = ﺍﻳﻨﮑﻪ ﺩﻭ ﻋﺎﻣﻞ ﻣﻨﻔ&= #65264; ﺩﺍﺭﻧﺪ. ﻳﮑﻰ ﻋ= ﺪﻡ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65259;ﻤﺎﻥ شرایط ﻭﻣﺸﮑﻠ= ;ﺎﺕ،ﺑﺮﺍﻯ ﺑﮑﺎﺭ ﺍﻧﺪﺍﺯ&#= 65263; ﻋﻤﻴﻖ ﻋﻘﻞ ﻭ ﻓ= ﮑﺮ. چون ﻫﺮ ﺍﻧﺴﺎA= 253; ﻣﺘﺄﻟّﻢ ﺗﻔﮑ= 617;ﺮ ﻋﻤﻴﻘﺘﺮ ﺩﺍﺭ&#= 65193;. ﻭﺗﻨﻬﺎ ﺷﺨﺺ ﻣ&= #65204;ﺘﺄﺻﻞ ﺑﺪﺍﻥ ﻣﻰ ﭘﺮﺩ&= #65165;ﺯﺩ. ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﮑ&= #65258; ﺍﻳﻦ ﻟﺬﺕ ﺳﺮﻣ&= #65204;ﺘﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﻏﺮﻭﺭ ﻭ ﺧﻮﺩ ﺑ= ﺰﺭﮒ ﺑﻴﻨﻰ ﻭ ﺳﺘﻤﮑ&= #65166;ﺭﻯ ﺑﻴﺸﺘﺮ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ،ﻭ ﺣُﺐّ ﺫﺍﺕ ﻭ ﺗ&#= 65188;ﮑّﻢ ﺑﺮ ﺩﻳﮕﺮﺍﻥ، &#= 65261; ﻧﻴﺰ ﺩﻳﮕﺮ ﺻﻔ&= #65166;ﺕ. ﺍﻳﻨﮕﻮﻧﻪ ﺍﻓ&#= 65198;ﺍﺩ ﺟﺰ ﻗﻬﻘﺮﺍ ﺳﺎ&= #65199;ﻯ ﺭﻭﺍﻥ ﺍﻣﺮﻭﺯ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﺍﻳﻨﺎﻥ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻳﺎ ﺳﻠﻮﮐﻰ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165;،ﮐﻪ ﺑﺼﻮﺭﺕ ﺑﻬﺸﺖ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ&#= 1548;ﺍﺯﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺩﺭﻳﺎﻓﺖ ﮐﺮﺩ&#= 1607; اﻧﺪ ﻣﺼﺮﻑﺳﻮ= 5191;ﺖ ﺷﺪﻳﺪ ﻭﺳﺮﻳﻊ &= #65247;ﺬﺕ ﺟﻮﺋﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ. ﺷﻬﺮﺕ ﻟﺬﺗﻬﺎ &= #65169;ﻴﺸﺘﺮ ﻭﻫﻤﻰ ﺍﺳﺖ. ﻭ ﺗ= ;ﻔﺎﻭﺕ ﺩﺭﻟﺬﺗﻬﺎ ﺩﺭ &= #65193;ﺭﺟﻪ ﻭﻧﻮﻉ ﻗﻬﻘﺮﺍ&#= 65263; ﻫﻢ ﺍﮐﻨﻮﻥ ﺭﻭ&= #65165;ﻥ ﺍﺳﺖ. ﮐﻪ ﮐﺪﺍﻡ= ﻋﻘﺪﻩ ﺿﺪ ﺭﻭﺍﻥ ﺧﻮﺩ&= #65197;ﺍ ﺗﻘﻮﻳﺖ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ = ﻗﻬﻘﺮﺍ،ﺑﺨﺼA= 262;ﺹ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65261; ﻳﺎ ﻧﺴﺦ ﺑﺪﺗﺮ = ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺟﻬ= ﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﭼﻮﻥ ﺍﺭﻭﺍﺡ ﺍ&= #65255;ﺴﺎﻧﻰ ﻣﺮﮒ ﻧﺪﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺑﺪﻥ ﻫﺎ ﻣﺮﮒ ﺩ= ﺍﺭﻧﺪ. ﻭ ﺯﻣﺎﻥ ﻧﻴﺰ ﺩ= ﺭ ﻣﻠﮑﻮﺗﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﭘ= س ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﻧﻴﺰ، ﭼﻮﻥ ﻟﺤظه اﻯ = 5251;ﻴﮕﺬﺭﺩ. ﺍﻧﺴﺎﻥ ﻭﻓﺎﺕ &= #65267;ﺎﻓﺘﻪ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺟﻬﺎﻥ ﻣﻴﻴﺎﺑ&#= 65194;. ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣ= ﻴﻦ ﻳﺎ ﺍﺣﺘﻤﺎﻟﺎ &= #65193;ﺭ ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﮐ&= #65260;ﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻳﻰ ﻭ&= #65169;ﺎﻟﺎﺗﺮ. ﻭ ﺑﺮﺧﻰ ﻟﺬﺕ ﺭ= ﺍ ﺩﺭ ﺍﺿﺎﻓﻪ ﻳﺎ&= #65235;ﺘﻦ ﻭ ﻳﺎ ﺣﺎﻟﺖ ﺟﺪ= ﻳﺪﻯ ﺩﺭ ﺟﺴﻢ ﺧﻮﺩ ﻣ= ﻴﺪﺍﻧﻨﺪ. ﻣﺎﻧﻨﺪ ﺗﻦ ﺁﺭ&= #65165;ﻡ ﻭﻭﻗﺘﻰ ﮐﻪ ﺑﺨ&= #65166;ﺭﺵ ﻣﻰ ﺍﻓﺘﺪ. ﻳﺎ ﺷ= ;ﮑﻢ ﺧﺎﻟﻰ ﻭﻭﻗﺘﻰ &= #64400;ﻪ ﭘﺮ ﺍﺳﺖ. ﻭ ﻟﺬﺍ= ; ﺍﻳﻨﮕﻮﻧﻪ ﻟﺬﺗﻬﺎ ﻣﺼﻨﻮ&#= 65227;ﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65255;ﺴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ. ﻭﻟﻰ ﺟ= 5260;ﻨّﻢ ﭘﺮﻭﺭﻯ آن ﺳﺮ= 5267;ﻌﺘﺮ ﺍﺳﺖ. ﻭ ﺭﺑﻄﻰ ﺑ= ;ﻠﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ،چه ﺮʌ= 03;ﺪ ﺑﻠﺬﺗﻬﺎﻯ ﻣﻴ&#= 65256;ﻮﻯ ﺷﻬﻮﺩﻯ ﻭﺍﺯ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ. = ﭘس ﻟﺬﺕ ﻫﻤﻴﺸﻪ ﻣ&= #65166;ﻧﻊ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ = ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﭘس اﺯ ﻫﺮ ﺧﻨﺪه ا= 5263; ﮔﺮیه اﻯ ﻫﺴﺖ. &#= 1705;ه ﭘس اﺯ ﭘﺎﻳﺎﻥ &#= 65247;ﺬﺕ، ﺩﺭﺩ ﺷﺮﻭﻉ ﺷﻮ&= #65193;. ﮔﻮﺋﻰ ﺧﺴﺘﮕی &#= 65262; ﺃثر ﻣﻨﻔی ﺨﻨA= 194;ﻩ ﻟﺬت ﺪﺭ ﺑﺪن مانده اﺳﺖ. ﭼ᥾= 2;ﻥ ﺑﺎﻟﺄﺧﺮﻩ ﻣﺼ&#= 65198;ﻑ ﺍﻧﺮﮊﻯ ﺣﻴﺎﺗ&#= 65264; ﺷﺪﻩ ﺍﺳﺖ. ﻭﭼﻪ= ﺩﺭ ﺍﻭﺍﺧﺮ ﻋﻤﺮ ﭘ&= #65208;ﻴﻤﺎﻧﻰ،ﻭ ﻳﺎ ﺩﺭ ﮐﺎﺭﻣﺎ&= #65259;ﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎﻥ ﺩﺭﺗﻮﻟ&#= 65194;ﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﺣﻴ&#= 65262;ﺍﻧﻰ،ﻭﺻﺪﻫᥴ= 6; ﻫﺰﺍﺭ ﺳﺎﻝ ﻋﺬ&= #65165;ﺏ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺩ&= #65197;ﺩ ﻧﺎﻙ ﻭﺑﺎﻟﻌﮑ&#= 1587; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺩ&= #65197; ﺑﻠﺎﻳﺎ ﻭﺳﺨﺘ&#= 65264;،ﻭﺣﺘﻰ ﺭﻧﺞ ﻃﺒﻴﻌﻰ ﻭ&= #65197;ﺳﻴﺪه اﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&#= 65203;ﺖ. ﻧﻪ ﺍﻳﻨﮑﻪ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺧﻮﺩ ﺳﻮﺯﻥ ﺑﺰﻧﻴﻢ &= #64400;ﻪ ثوﺍﺏ ﺑﺒﺮﻳﻢ. &#= 65261; ﺑﻘﻮﻝ ﺁﻥ ﺍﻓﺴ&= #65166;ﻧﻪ،ﮐﻪ ﭼﻮﻥ ﺳﻮﺯﻥ ﺑﺨ&= #65262;ﺩ ﻧﻤﻰ ﺯﺩ،ﻣﻴﮕ= 5236;ﺖ ﺍﺣﺴﺎس ﻟﺬﺕ ﻣ&#= 65268;ﮑﻨﻢ. ﻟﺬﺕ ﺑﻰ ﺩﺭﺩﻯ = ﻭ ﻟﺬﺕ ﭘﺮ ﺩﺭﺩﻯ&= #1548;ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭﺩ = ﭘﺮ ﺩﺭﺩﻯ،ﻭ ﺩﺭﺩ &#= 65175;ﻮﺟﻴﻪ ﺷﺪﻩ ﺳﺎﻟﻚ،ﮐ= 5258; ﺳﭙﺎﺳﮕﺬﺍﺭ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻧﻴﺰ ﻫﺴﺖ. ﮐﻪ ﺍ= ;ﻭﺭﺍ ﺑﻠﺎﻳﺎﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻭ ﺳﺨﺖ ﺗﺮ ﺩﺍﺩ= ﻩ ﺍﺳﺖ. ﭘس ﺑﺎﻳﺪ = ﺍﺯ ﻋﻮﺍﻣﻞ ﻟﺬﺕ ﺩ&= #65197; ﺧﻮﺩ،ﺍﮔﺮ ﺑﻔ= 4401;ﺮ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺑﺎﺷﻴﻢ &= #65169;ﻬﺮﻩ ﺑﮕﻴﺮﻳﻢ. ﺣﺘﻰ = ﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﭘﻴﻤﺎﻥ ﻧﺪﺍﺭ&#= 65267;ﻢ. ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻟ&= #65196;ﺕ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭ= ﺭ ﮐﻨﻴﻢ. ﻧﻪ ﻣﻨﺎ= ﻓﻊ ﻣﺎﺩﻯ ﻭﺣﺮﺹ ﻭ&= #65219;ﻤﻊ ﺑﻰ ﭘﺎﻳﺎﻥ. ﻭ ﻧ= ;ﻪ ﺷﻬﺮﺕ ﺧﻮﺍﻫﻰ &= #64344;ﺮ ﺩﺭﺩﺳﺮ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ،ﻭ ﻧﻪ ﺯﻣﻴﻨﻪ ﻫﺎ&= #65263; ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﭼ&= #65262;ﻥ ﻣﺠﺎﻣﻊ،ﻭ ﻳﺎ &#= 65255;ﻤﺎﻳﺸﺎﺕ ﺷﻬﻮﺍنی ﻮ ﺷﻬ= 5262;ﺕ ﺍﻧﮕﻴﺰ،ﻧﻪ ﺑ= 5192;ﺎﻃﺮ ﺍﻳﻨﮑﻪ ﮐﻪ ﺁﺧ&= #65262;ﻧﺪﻫﺎ ﻣﻴﮕﻮﻳﻨﺪ،ﮐA= 258; ﻣﻨﺠﺮ ﺑﮕﻨﺎﻩ &= #65251;ﻴﺸﻮﺩ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ = ﺍﮔﺮ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﮕ&= #65262;ﻳﺪ ، ﺁﻧﮕﺎﻩ ﺑﻰ ﺍ&= #65227;ﺘﻨﺎﺋﻰ ﺳﺎﻟﻚ ﮔﻨﺎﻩ ﺍ&= #65247;ﻬﻰ ﺍﻭ ﺍﺳﺖ. ﺣﺘﻰ ﺍ= ;ﮔﺮ ﭘﻴﺎﻣﺒﺮ ﭼﻴﺰ &= #65193;ﻳﮕﺮﻯ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﭘ&= #65198;ﻭﺭﺵ ﺣﻘﺎﺭﺗﻬﺎﻯ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﭘس ﮐﻨﺘﺮﻝ ﻧﻔ&#= 1587; ﻭﺧﻮﻳﺸﺘﻦ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﻯ، ﻭ ﺩﺭﻭﻳﺸﻰ ﻭ ﺗ= ﺮس ﺧﺪﺍ،ﻭ ﻧﺪﺍﺷ= 5176;ﻦ ﻧﺠﺎﺕ ﺭﻭﺣﻰ ﻭ = ﺩﻳﮕﺮ ﻣﻔﺎﻫﻴﻢ ﺗﮑﺎ&#= 65251;ﻠﻰ،ﻋﻤﻠﺎ ﺍﺩﺍﻣﻪ ﻳﻚ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ &= #65211;ﻮﺭت ﻤﻴﮕﻴﺮﺩ. </span><span dir=3DLTR><b= r> </span><span lang=3DAR-SA>ﮐﻪ ﮔﻨﺎﻫ= ﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﻗﻬﻘﺮﺍﻯ ﺭﻭﺣﻰ ﭘس ﺍﺯﻣ&#= 65198;ﮒ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺍﻧﺴﺎﻥ ﮐﻨﺘﺮﻝ ﮐﻨﻨﺪ&#= 65257; ﻫﻮﺳﻬﺎﻯ ﺧﻮﺩ&#= 1548;ﻓﺮﺻﺖ ﺑﺘﻘﻮﻳﺖ ﻋﻘﻞ &= #65247;ﻮّﺍﻣﻪ ﺧﻮﺩ ﮐﻤﻚ ﻣﻴﮑ&= #65256;ﺪ. ﺗﺎ ﺷﺎﻳﺪ ﺑﻤﺮ&= #65165;ﺣﻞ ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ ﺳﻠﻮﻙ ﺷﺎﻳﺪ ﺑ&= #65198;ﺳﺪ. ﮐﻪ ﮐﻨﺘﺮﻝ ﻧﻔ&= #1587;،ﺍﮔﺮ ﺑﺎﻋث ﻧﺠﺎﺕ ﻧ&#= 65262;ﻋﻰ ﺭﻭﺡ ﻧﺸﻮﺩ، ﺑ&#= 65166;ﻋث ﺁﺳﻴﺐ ﮐﻤﺘﺮ ﺩ&= #65197; ﻗﻬﻘﺮﺍﻯ ﭘس ﺍ&#= 65199;ﻣﺮﮒ ﺷﻮﺩ. ﻭ ﺑﺠﺎﻯ ﻣ= ;ﺴﺦ ﺣﻴﻮﺍﻧﻰ ﺑﻨﺴ&#= 65190; ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﻭ&= #65247;ﻰ ﮐﻤﺘﺮ ﺍﺯ ﻣﻘﺎ&= #65249; ﺍﻣﺮﻭﺯ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺩ&= #65197; ﻓﺼﻞ ﻧﻮﻋﻰ،ﺑ= 5268;ﺸﺘﺮ ﺑﺴﻠﻮﻙ ﻭ ﺷﻬﻮ&= #65193; ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺩﺭ ﻓﺼﻮﻝ ﺍﻭﻟ&= #65268;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻫ= 5256;ﻮﺯﺟﻨﺒﻪﻫﺎ᥾= 3;ﺣﻴﻮﺍﻧﻰﻭﺟﻮ&= #65193;ﺩﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺣ&#= 65264;،ﻭﻋﺪﻡ ﺍﺻﻠﺎﺡ ﺻﻔﺎﺕ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺭ ﺳﻠﻮﻙ ﺍﻳﻦ = ﺍﺳﺖ،ﮐﻪ ﻗﻄﻌﺎ ﺑﺮﺧﻰ ﺭ&= #65165; ﺳﻌﺎﺩﺗﻤﻨﺪ ﻣ&#= 65268;ﻴﺎﺑﻴﻢ،ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻳﺎ ﻗﺪﺭت ﻮﺍﻣ&#= 64401;ﺎﻧﺎﺕ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﻳﺎ ﻣثلا ﺯﻳ= 5170;ﺎ ﺗﺮ ﻭﮔﻮﻳﺎﺗﺮ &= #65261;ﻋﺎﻗﻞ ﺗﺮﻫﺴﺘﻨﺪ. ﺁﻧ&= #64405;ﺎﻩ ﺍﻧﺴﺎﻥ ﮐﻪ ﺑﻔ&= #64401;ﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺑﺎﺷﺪ، ﺩﻭﭼﺎ= 5197; ﺣﺴﺪ ﻭﮐﻴﻨﻪ ﻭ&= #65231;ﻴﺮﺗﻤﻨﺪﻯ ﺷﺪﻳﺪ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺩﻟﻴﻞ ﺿﻌﻒ ﺑﻴ&= #65208;ﺘﺮ ﻋﻘﻞ ﻭ ﺻﻔﺎﺕ ﻧ= ﻴﮑﻮﻯ ﺃﻧﺪﻙ ﺍﻧﺴﺎﻥ &= #65251;ﻴﮕﺮﺩﺩ. ﭼﻮﻥ ﻧﺘﻮﺍﻧﻴ&#= 65250; ﻟﺬﺕ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺍ ﺗﺤﻤّﻞ ﮐﻨﻴﻢ. &= #65261;ﻟﻰ ﺳﺎﻟﻚ ﻫﻢﻋﺪﻡ &= #65247;ﺬﺕ ﺧﻮﺩ ﺭﺍ ﺗﺤﻤّ&#= 65246; ﺩﺍﺭﺩ،ﻭﻫﻢ ﭼ= 5208;ﻢ ﻃﻤﻊ ﺑﺪﻳﮕﺮﻯ &= #65261;ﺳﻌﺎﺩﺗﻤﺎﺩA= 263; ﺁﻧﺎﻥ ﻧﺪﺍﺭﺩ. = ﺯﻳﺮﺍ ﺁﻧﻬﺎ ﺭﺍ ﺳﻌﺎ&= #65193;ﺗﻤﻨﺪ ﻧﻤﻴﺪﺍﻧﺪ. ﺑﻠ&= #64401;ﻪ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺑﺪ= ﺑﺨﺘﻰ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ. ﻟﺬﺍ = ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ،ﮐﻪ ﺗﺮﻙ &#= 65247;ﺬﺕ ﻭ ﮐﻴﻨﻪ ﻭﺭﺯﻯ = ﻭ ﻗﺒﻮﻝ ﺑﻠﺎﻳﺎ&#= 1548;ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﻬﻢ ﺗ&= #65262;ﻓﻴﻖ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻨ&= #65194;ﻩ ﻭ ﺷﺎﺩﻯ ﮐﻤﺘﺮ&= #65267;ﻦ ﺑﻬﺮه اﻯ ﺍﺯ ﻗ&#= 65194;ﺭﺕ ﻋﻘﻠﻰ ﺧﻮﺩ ﻧﻤ&= #65264; ﺑﺮﺩ. ﮐﻪ ﺑﻴﺸﺘ= ﺮ ﺗﺴﻠﻴﻢ ﻟﺬﺕ ﻋ&= #65240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧ&= #65262;ﺩﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﺮ ﺟﻮﻙ = ﻭﻟﻄﻴفه اﻯ ﻭﻗﺘﻰ ﺧﻨﺪ&#= 65257; ﺩﺍﺭ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﻄﺎﻟﺒﺶ ﺑﺎﻳﻚﻋﻘﺪﻩﺭ= 5261;ﺍﻧﻰﻣﺎﻣﻄﺎᥴ= 9;ﻘﺖﺩﺍﺷﺘﻪﺑﺎ&= #65207;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻮﭘﻨﻬﺎﻭﺭ ﺃﻟﻢ ﻭ ﺩﺭﺩ ﻭ ﺑ= ;ﻠﺎﻳﺎ ﺭﺍ،ﺗﻨﻬﺎ ﭼﻴ= 5200;ﻯ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5165;ﻧﺎﻧﻴّﺖ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ &= #65261; ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨ&= #65194;ﺍﺭﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﮐﻢ = ﻣﻴﮑﻨﺪ ﻭ ﻟﺬﺕ ﻋﮑس ﺁﻥ = ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺭ&= #65165; ﺗﻘﻮﻳّﺖ ﻣﻴﻨ= 5252;ﺎﻳﺪ. ﻭ ﺣﻴﻮﺍﻧﻰ ﺗﺮ = ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮑﻨﺪ. ﺣﺘA= 264; ﺩﺭﺩ ﻭ ﺭﻧﺞ ﺩﻳﮕﺮﺍ&= #65253;،ﻳﺎﺩ ﺁﻭﺭ ﺩﺭﺩﻯ ﮐﻪ = ﻗﺒﻠﺎ ﺩﺍﺷته اﻳﻢ. ﭘ= 587; ﻫﻤﺪﺭﺩﻯ ﻣﻴﮑ&#= 65256;ﻴﻢ. ﻭﻳﺎ ﺣﺘﻰ ﺑﺮﺍ&= #65263;ﺩﻓﻊ ﭼﻨﺎﻥ ﺩﺭﺩﻯ ﺍ&= #65199; ﺧﻮﺩ ﻣﻴﮑﻨﻴﻢ. = ﺍﮔﺮ ﻣﻌﺘﻘﺪ ﺑﺘﺪﺑ&#= 65268;ﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﺎﻟ&= #65242; ﺑﺎﺷﻴﻢ، ﻭﻳﺎ= 5193;ﺭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ،ﻣﻌA= 176;ﻘﺪ ﺑﺄﺻﻞ ﻓﻴﺰﻳﮑ&#= 65264; ﻫﺮ ﻋﻤﻞ ﻭ ﻋﮑس = ﺍﻟﻌﻤﻠﻰ ﻫﺴﺖ. ﻭ ﭼﻮﻥ ﺧﻮ= ;ﺩ ﭘﺴﻨﺪﻯ ﻭ ﺍﻧﺎ&= #65255;ﻴّﺖ ﻭﺧﻮﺩ ﺧﻮﺍﻫﻰ&#= 1548;ﺟﺰ ﺑﺪﻧﺒﺎﻝ ﮐﺴﺐ &= #65203;ﻮﺩ ﻭ ﻟﺬﺕ ﺑﻴﺸﺘﺮ = ﻧﻴﺴﺖ،ﭘس ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺧ&= #65262;ﺍﻩ ﻧﻤﻰ ﺗﻮﺍﻧﺪ،= 5247;ﺬﺕ ﻭ ﻗﺪﺭﺕ ﺭﻭﺣﻰ = ﻭ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻴﻔﺰﺍﻳﺪ،ﻭ = 4400;ﻤﻚ ﺑﺘﺤﻘﻴﺮ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﻨﺪ. ﺍﮔﺮ ﺑﻀﺮ= ﺭ ﺩﻳﮕﺮﺍﻥ ﻋﻤﻞ &= #65251;ﻴﮑﻨﺪ، ﻭﻧﺪﺍﻧﺴﺘﻪ ﺑ&#= 65216;ﺮﺭ ﺧﻮﺩ،ﺩﺭ ﻋﺎﻗ= 5170;ﺖ ﻋﻘﺎﺏ ﻭ ﻋﻘﺒﻪ = ﻋﻤﻞ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﺩﻳﺪ. ﻭ ﮔﺎﻫﻰ ﺩ= ;ﻳﺪﻥ ﺳﻌﺎﺩﺕ ﺩﺭ ﺩﻳ&= #64405;ﺮﺍﻥ،ﻳﺎﺩ ﺁﻭﺭﻋﺬﺍﺏ ﮔﺬ&#= 65207;ﺘﻪ ﻭ ﺣﺎﻝ ﻣﺎ ﻣﻴﺒ= ﺎﺷﺪ. ﭘس ﺣﺴﺎﺩﺕ ﭘﻴ&#= 65206; ﻣﻴﺂﻳﺪ،ﻭ ﺑﺨ= 5166;ﻟﺖ ﺑﺪﺗﺮ ﺍﺯ ﺣﺴﺎ&= #65193;ﺕ. ﻭ ﻫﺮ ﺩﻭ ﻧﻴﺰ ﺩ= ;ﻟﻴﻞ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﻣﺎ ﺍﺳﺖ.= ﻭ ﻧﻴﺎﺯ ﺑﺎﺻﻠﺎ&#= 65185; ﺩﺍﺭﺩ. ﺩﺭ ﺩﻓﻊ= ﺁﻥ ﺻﻔﺎﺕ ﻭﻧﻪ ﺗﺄ&= #65251;ﻴﻦ ﻧﻴﺎﺯﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ. ﮐﻪ ﺗﻘﻮﻳﺖ ﻧﻴ&= #65166;ﺯ ﻭﻋﻴﺐ ﻭ ﺣﻘﺎﺭ&= #65173; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ ﻋﺮﻓﺎ ﺍﺯ ﺍ= ﺿﺎﻓﻪ ﺷﺪﻥ ﻧﻘﻄﻪ ﻧﻬ&= #65166;ﺋی ﺴﻴّﺎﻟﻪ ﺩﺭﺩ= 5245; ﻭ ﺫﺍﺕ ﺗﺸﺒﻴﻪ = ﮐﺮﺩﻩ ﺍﻧﺪ. ﻭ ﺩﺭ ﺗﺰﮐ= ;ﻴﻪ ﻧﻔس ﮔﻮﺋﻰ ﻳﮑ&#= 65166;ﻳﻚ ﻧﻘﻄﻪ ﻫﺎﻯ ﺳﻴ&= #65166;ﻩ ﭘﺎﮐﺴﺎﺯﻯ ﻣﻴ&#= 65208;ﻮﺩ. ﺗﺎ ﺩﻝ ﻭ ﻓﮑﺮ ﻭ= ; ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﻭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ،ﺻﺤنه = 5;ﻯ ﺳﻔﻴﺪ ﻭ ﺻﻔﺤﻬ&= #65166;ﻯ ﭘﺎﻙ، ﺑﺮﺍﻯ ﺩ&#= 65197;ﻳﺎﻓﺘﻬﺎﻯ ﻟﺪﻧّﻰ ﺍﻟﻬﺎ= 5251;ﺎﺕ ﺍﻟﻬﻰ ﺑﺪﻝ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺮﺳﺪ. ﭼﻪ ﺭﺳ= ﺪ ﮐﻪ ﻧﻘﺶ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻴﺰ ﺩﺭ ﺍﻳﻦ ﺩﻓﺘﺮ = ﮐﻮﭼﻚ ﺳﻔﻴﺪ ﺩﻝ ﺗﺮﺳ&= #65268;ﻢ ﺷﻮﺩ. ﮐﻪ ﻫﺮﮔﺰ= ﭘﺎﻙ ﻭ ﻓﺮﺍﻣﻮﺵ ﻧﻤ&= #65268;ﺸﻮﺩ. ﮔﺮﭼﻪ ﺩﺭ ﻫﺮ ﺗ= ﻮﻟﺪ ﺟﺪﻳﺪ،ﺁثاﺭ ʃ= 44;ﻮﺷﺎﻧﻨﺪﻩ ﺍﻳﻦ ﺳﻮﺍﺑﻖ ﺗ&= #64401;ﺎﻣﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﻭﺡ = ﺍﻧﺴﺎﻥ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﺭ ﺩﻳ&= #64405;ﺮ ﺗﺰﮐﻴﻪ ﻭﭘﺎﻙ &= #65203;ﺎﺯﻯ ﻣﺠﺪﺩ ﺷﻮﺩ. ﻭﺷ= ﻬﻮﺩﻫﺎﻯ ﭘﻴﺸﻴﻦ ﺭﺍ ﺑﺎ = ﮐﻴﻔﻴّﺘﻰ ﺗﺎﺯﻩ ﻭ ﺑﻬﺘﺮ = ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺑﻴﺎ&= #65169;ﺪ. ﻫﻤﺎﻥ ﺷﻬﻮﺩﻫ&#= 65166;ﺋﻰ ﮐﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺁ= ;ﻧﻬﺎ ﺭﺍ ﺍﻧﺴﺎﻥ ﺩﺭ = ﻳﻚ ﺗﻮﻟﺪ ﻭ ﻋﻤﺮﻯ = ﺻﺪ ﺳﺎﻟﻪ ﮐﺴﺐ ﮐﺮ&= #65193;ﻩ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﭘ= س ﺍﺯ ﺗﺠﺪﻳﺪ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ،ﺗﻮﻟA= 194;ﺍﺕ ﭘﻴﺸﻴﻦ ﺑﻴﻚ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﺷﻬﻮﺩ ﺟﺪ= ﻳﺪ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﻭ ﺷﻬﻮﺩ ﺑﺮﺗﺮ = ﺑﻌﺪﻯ،ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺑ&= #65260;ﺘﺮ ﺑﻌﺪﻯ،ﺑﺎﺯ ﺗ= 5184;ﺪﻳﺪ ﺧﻮﺍﻫﺪ ﺷﺪ. ﺁﻧ= ﮕﺎﻩ ﭘس ﺍﺯ ﺍﻳﻦ ﺗﺠ&= #65194;ﻳﺪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65239;ﺒﻠﻰ،ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴ&#= 65242; ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺑﺮﺳﺪ ﻭ ﺍﻟّﺎ &= #65175;ﻤﺎﻡ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #65176;ﻴﺎﺯﺍﺕ ﭘﻴﺸﻴﻦ ﺍﺯ ﺩﺳ&= #1578; ﻤﻴﺮﻭﺩ. یا ﺍﮔ&#= 65198; ﮐﺴﻰ ﺍﺯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﭘس ﺍﺯ ﺍﺗﻤﺎﻡ &= #65187;ﺠّﺖ ﻭ ﺗﻔﻬﻴﻢ ﺑﺪﺍ&= #65253; ﻧﭙﺮﺩﺍﺯﺩ. ﻣﮕ&= #65198; ﺳﺎﻟﻚ ﺍﮐﻨﻮﻥ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺪ،ﻭ ﻧﺠﺎ= 5173; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﮐﻪ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺩﺳﺖ ﺩﺍﺩ&= #65257;. ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺑﺎ= ﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ،ﺑﺎ ﺷﻬ= 5262;ﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65228;ﺼﻮﻣﻴّﺖ ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ ﻭ= ﺧﻄﺎ ﻭ ﻋﻴﺐ ﺧﻮﺍﻫﺪ = ﺑﻮﺩ. ﻭ ﻣﺼﻮﻧﻴّﺖ ﺍ&#= 65199; ﻫﺮﮔﻮﻧﻪ ﻗﻬﻘ&#= 65198;ﺍﻫﺎ ﻭ ﮐﺎﺭﻣﺎﻫﺎﻯ &= #65251;ﺠﺪﺩ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﺪ&= #65175;ﺮ،ﻭﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺑﺪﺗﺮ ﺩﺭ ﻓﺴﺦ = ﻭﺭﺳﺦ ﻭﻭﺳﺦ، ﺗﺎ ﺩﺭ&#= 65183;ﻪ ﻓﺴﺎﺩ ﻭ ﺍﻧﺤﺮ&= #65165;ﻑ ﺍﻧﺴﺎﻥ ﺍﻣﺮﻭ&#= 65199;ﻯ ﻧﺴﺒﺖ ﺑﺨﻮﺩ ﻭ&= #65193;ﻳﮕﺮﺍﻥ ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪ= ﺍﻭﻧﺪ ﭼﻘﺪﺭ ﺑﺎﺷﺪ. ﺁ= ﺧﻮﻧﺪ ﻫﺎﻯ ﻗﺸﺮﻯ ﮐﻪ = ﺑﻨﺎﻡ ﺧﺪﺍ ﻓﺘﻮﺍﻯ ﻣ&= #65198;ﮒ ﻣﻴﺪﻫﻨﺪ،ﺑﺪA= 175;ﺮﻳﻦ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﻭ ﻣﺴﺦ ﻭ ﻓﺴﺦ ﺭ= ;ﺍ ﺩﺍﺭﻧﺪ. ﺗﺎﭼﻘ&= #65194;ﺭ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ = ﻓﺘﻮﺍ ﻫﺎ ﻭ ﻓﺮﻳﺒﮑﺎ&= #65197;ﻯ ﻫﺎﻯ ﺑﻨﺎﻡ ﺧﺪ&= #65165; ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. = </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺎ= ﺭﺗﺮ ﻣﻴﮕﻮﻳﺪ، ﺗﻨ= 5260;ﺎ ﻣﻠﺎﺋﻚ ﻫﺴﺘﻨ&#= 65194; ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194;،ﺩﺭ ﺁﻟﺎﻡ ﻭ ﺭﻧﺠﻬ&= #65166;ﻯ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻫ&#= 65250; ﺷﺮﻳﻚ ﺑﺎﺷﻨﺪ. = ﻭﻋﻤﻠﺎ ﺍﻭﻟﻴﺎﻯ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﻭﮐﺎﻣﻞ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ،ﺩﺭ ﻫﺮ &#= 65207;ﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ،ﺍ= 5267;ﻦ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻣ= 5268;ﺘﻮﺍﻧﻨﺪ ﺷﺮﻳﻚ ﻏﻢ ﻣﺮﺩ&= #65249; ﻭﺳﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193; ﺑﺎﺷﻨﺪ. ﻭ ﺍﮔﺮ= ﺑﺨﻮﺍﻫﻨﺪ ﺑﺘﮑﺎﻣﻞ ﺳﻠﻮ&#= 64400;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64400;ﻤﻚ ﮐﻨﻨﺪ،ﺗﺎ ﺍﻳ= 5254; ﻣﻠﺎﺋﻚ ﺑﻤﺮﺩ&#= 65249; ﮐﻤﻚ ﮐﻨﻨﺪ ﮐﻪ = ﺳﻌﺎﺩﺗﻤﻨﺪ ﺷﻮﻧﺪ. ﮐﻪ ﺍﻟﺒ= ﺘﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺨﺎﻃﺮ ﻋﻘﻞ ﻭ&= #64400;ﻤﺎﻝ ﻭﺷﻔﻘﺖ ﺑﺰﻳﺮ &= #65193;ﺳﺘﺎﻥ،ﻭ ﺭﻓﻊ ﻧﻴﺎﺯ ﺁﻧ&= #65166;ﻥ ﮐﻤﻚ ﺑﺪﻭﻥ ﻣﺰ&= #65193; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65191;ﻮﺩ ﻧﻴﺰ ﺑﺪﻭﻥ ﭼﻨ&= #65166;ﻥ ﻋﺬﺍﺑﻰ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﺩﺭﺩ ﻭﺭﻧﺞ ﺩﻳ&= #64405;ﺮﺍﻥ،ﺑﺎﻋث ﻋﻔﻮ ﻭ ﺷﻮﻕ ﻭﻣ= ﺤﺒّﺖ ﻭ ﺷﻔﻘﺖ ﻣﺎ ﺍﺳ= ﺖ. ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﺭ&= #65165; ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﺗ&= #65212;ﻮﺭ ﻣﻴﮑﻨﻴﻢ. ﻭﺍﻳ&= #65254; ﻣﺴؤﻟﻴّﺖ ﮐﺎA= 251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻟﺬ= ﺍ ﺷﻔﻘﺖ ﻭﻗﺘﻰ ﺷ&= #65198;ﻭﻉ ﻣﻴﺸﻮﺩ، ﮐﻪ ﺧ&#= 65262;ﺩ ﺧﻮﺍﻫﻰ ﻣﺘﻮﻗ&#= 1617;ﻒ ﮔﺮﺩﺩ. ﻣﺸﺎﺭﮐ&= #65174; ﺑﺎ ﺩﺭﺩ ﺩﻳﮕﺮ&= #65165;ﻥ،ﻓﺎﺻﻠﻪ ﻣﺎﺭﺍ ﺑﺎ ﺁﻧﺎ&= #65253; ﮐﻢ ﻣﻴﮑﻨﺪ. ﻭﻟ= ﻰﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﻣﻴﺨﻮA= 165;ﻫﻨﺪ ﻓﺎﺻﻠﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﮐ&= #65250; ﮐﻨﻨﺪ. ﮐﻪ به ﻤ&= #65192;ﻠﻮﻗﺎﺕ ﺧﺪﺍ ﻋﺸﻖ ﻣﻴﻮ&= #65197;ﺯﻧﺪ. ﻭﻏﻴﺮﺳﺎﻟﮑﺎ= 5253; ﺑﺎ ﭼﻨﻴﻦ ﺍﺣﺴ&= #65166;ﺳﺎﺕ ﺧﻮﺩ،ﺯﻣﺎﻥ ﮐ= 5262;ﺗﺎﻫﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍ&#= 65187;ﺴﺎس ﻫﻢ ﺩﺭﺩﻯ ﮐﻨﻨ&= #65194;. ﻭﻟﻰ ﺧﺒﺮ ﺍﺯ ﺟ= ﻨﮕﻬﺎﻯ ﺧﺎﻧﻤﺎﻥ ﺳﻮﺯ &= #65193;ﻭﺭ ﺩﺳﺘﻬﺎ ﻧﺪﺍﺭ&#= 65255;ﺪ ﭘس ﺍﻧﺴﺎﻥ ﺍﺯ &= #65219;ﺮﻳﻖ ﺷﻔﻘﺖ،ﺍﺯ ﺃﺻ= 5246; ﺗﻔﺮﺩ ﻭﺗﻨﻬﺎ&#= 65163;ﻰ ﺩﺳﺖ ﺑﺮﻣﻴﺪﺍ&#= 65197;ﺩ. ﺷﻔﻘﺖ ﺻﻔت ﻤث= 576;تی ﺍﺳﺖ، ﮐﻪ ﺑﺮ ﻣ&= #65184;ﻤﻮعه اﻯ ﺍﺯ ﺻﻔﺎﺕ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮ ﻧﺠﺎﺕ ﺻﺪ ﺩ= ﺭ ﺻﺪ ﺩﺍﺭﺩ. ﻭ ﻧﻴ= ;ﺰ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺻ&= #65236;ﺎﺕ، ﻣﻘﺪﻣﻪ ﺻﻌﻮﺩ &= #65169;ﺼﻔﺖ ﺟﺪﻳﺪ ﻭ ﺑﺮﺗﺮ = ﺍﺳﺖ. ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺑﺎﻳﺪ ﺻﻔﺎﺗﻰ ﻣﺘﻮﻗ&#= 1617;ﻒ ﻳﺎ ﺣﺬﻑ ﮔﺮﺩﻧ&= #65194;،ﺗﺎ ﺯﻣﻴﻨﻪ ﮐﺴﺐ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺑ&= #65198;ﺗﺮ ﺑﻌﺪﻯ ﺭﺍ ﺑﻴﺎ&= #65169;ﻨﺪ. ﻣﺎﻧﻨﺪ ﻋﺸﻖ ﻭ = ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺷﻔﻘﺖ ﺍﺳﺖ. ﮐ= ;ﻪ ﺍﻧﺴﺎﻥ ﻫﻤﻪ ﻫ&= #65204;ﺘﻰ ﺭﺍ ﻳﻚ ﻭﺍﺣﺪ ﻣ= ﻴﻴﺎﺑﺪ. ﻭ ﺍﺭﺍﺩﻩ ﺯﻧﺪ&= #64404;ﻰ ﻓﺮﺩﻯ ﺭﺍ،ﺍﺭ= 5165;ﺩﻩ ﻋﺎﻡ ﻭ ﮐﻞّ ﻫﺴ&= #65176;ﻰ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺷﺎ= ﻋﺮ ﻣﻴﮕﻮﻳﺪ ﻣﻦ ﮐ&= #65258; ﺟﺰﺗﻮ ﻧﻴﺴﺘﻢ&#= 1548;ﭘس ﻣﻦ ﻣﺎ ﻣﻴﺸﻮﺩ.= ﻧﺰﺩ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺩ&#= 65197; ﺷﻔﻘﺖ ﺭﺍﻩ ﻧﺠ&= #65166;ﺕ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺩﺭ= ﺳﻠﻮﻙ ﮐﻪ ﺷﻔﻘﺖ ﺍﻭﻝ = ﺑﺮ ﺧﻮﺩﻣﺎﻥ ﻭ ﺁﻳ&= #65256;ﺪﻩ ﻣﺎ ﺍﺳﺖ. ﻭ ﺩﺭ ᥴ= 9;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺷﻔﻘﺖ ﻭ ﺗﺮﺣّ&#= 65250; ﺑﺮﺗﺮﻳﻦ ﺻﻔﺖ &= #65153;ﻧﺎﻥ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺍﻭﻝ ﺻﻔﺖ ﺗﺮﺣّﻢ ﺭ&#= 65187;ﻤﺎﻧﻰ ﺍﺳﺖ. ﻭ ﺩﺭ ﺑﺸﺮ= ;ﻳّﺖ ﺁﺧﺮﻳﻦ ﺻﻔﺖ ﻋ&= #65208;ﻖ ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﺑ= ;ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺗﺮﺣّﻢ &#= 65261; ﻋﺸﻖ ﺑﻬﻤﻪ ﭼﻴ&= #65200; ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻫ&= #65204;ﺘﻰ ﺩﺍﺭﻧﺪ. ﻧﺰﺩ ﺳ= ﺎﺭﺗﺮ ﺷﻔﻘﺖ ﺁﺯﺍﺩﻯ &= #65165;ﺯ ﻓﺮﺩﻳّﺖ،ﻭ ﻋA= 170;ﻮﺭ ﺍﺯ ﻓﺎﺻﻠﻪ ﻫﺎ = ﺑﺮﺍﻯ ﺩﺭﻙ ﺍﻧﺴﺎﻧﻴ&#= 1617;ﺖ ﺍﺳﺖ. ﺍﻳﻦ ﻋﺒﺎ= ﺭﺕ ﮐﻠّﻰ ﺍﺳﺖ. ﻭ ﺩ= ﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﻳﺎﻓﺘﻦ &= #65165;ﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻭﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺩﺭﻙ ﺍﻧﺴﺎﻧﻴ&#= 1617;ﺖ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺣﺘﻰ ﺩﺭﻙ ﻫﻤﻪ = ﻫﺴﺘﻰ ﺍﺯ ﺯﻧﺪﻩ ﻭﻳﺎ = ﻇﺎﻫﺮﺍ ﻏﻴﺮﺯﻧﺪﻩ،ﺭA= 165;ه اﻟﻬﻰ ﺧﻮﺩﺭﺍ &#= 65165;ﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺃﺯﻝ ﺗﺎ ﺃﺑA= 194; ﭘﻴﺶ ﻣﻴﺒﺮﻧﺪ. ﺳﺎﺭ&= #65175;ﺮ ﻣﺤﺒّﺖ ﻭ ﻋﺸﻖ &= #65197;ﺍ ﺍﺯ ﺷﻔﻘﺖ ﻳﺎ ﺗ= ﺮﺣّﻢ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻴ&#= 64401;ﻨﺪ. ﻭ ﻣﻴﮕﻮﻳﺪ ﻣﺎ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻨﻤﻘﺪﺍﺭ &= #65193;ﺭﺩﻯ ﮐﻪ ﻣﻰ ﮐﺸﻨﺪ ﺩ= ﻭﺳﺖ ﺩﺍﺭﻳﻢ. ﻭ ﺍﻳﻦ= ﻣﻌﻴﺎﺭ ﺟﺎﻟﺒﻰ ﺍﺳﺖ. ﻭ= ﺳﺎﻟﮑﺎﻥ ﺑﺨﺎﻃﺮ ﺁﻟﺎﻡ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩﺷﺎﻥ،ﻭ ﺁ= 5247;ﺎﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻗﺘﻰ ﺩﺭﺩ ﻣﻴﮑﺸﻨﺪ&#= 1548;ﻓﺮﺻﺖ ﺑﻴﺪﺍﺭﻯ ﺁﻧﻬ&#= 65166; ﺍﺳﺖ. ﻭ ﺧﺪﺍﻭﻧ= ﺪ ﺗﻨﻬﺎ ﺩﺭ ﺑﻮﺩ&= #65253; ﺭﻧﺞ ﺯﻧﺪﮔﻰ،= 4344;ﺎﺩﺍﺵ ﺗﮑﺎﻣﻠﻰ ﺑﺎ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻣﻴﺪﻫﺪ. ﻭ&= #65169;ﺎ ﻟﺬﺕ ﻭ ﺷﺎﺩﻯ ﻭ= ﺳﺮﻣﺴﺘﻰ،ﻧﻪ ﻓﻘﻂ ﭘﺎﺩﺍﺵ ﻧ&= #65262;ﻋﻰ ﻭﺭﻭﺣﻰ ﻧﻴﺴﺖ&#= 1548;ﺑﻠﮑﻪ ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻧﻴ&= #65200; ﻫﺴﺖ. ﺍﮔﺮ ﺑﻠﺎ= ﻳﺎ ﻭ ﺭﻧﺠﻬﺎﻯ ﺟﻬ&= #65166;ﻥ ﺟﻬﻨّمی ﻨﺒﻮʋ= 93;، ﺗﺮﺣّﻢ ﻭ ﺷﻔﻘ&#= 65174; ﻧﻴﺰ ﻧﺒﻮﺩ. ﻭ ﮐ= ;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﻰ ﺃثر &#= 65169;ﻮﺩﻧﺪ. ﺯﻳﺮﺍ ﺟﻬﺎﻥ ﺟ&= #65260;ﻨّﻤﻰ ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎ&= #65255;ﻮﻡ ﻳﻮﻧﺎﻧﻰ،ﮐﻪ = 5193;ﺭ ﺗﺮﺟﻤﻪ ﺍﻭﻝ ﺗ&= #65262;ﺭﺍﺕ ﺑﺰﺑﺎﻥ ﻳﻮﻧﺎ&#= 65255;ﻰ ﺁﻣﺪ،ﺑﻌﺪ ﺩﺭ= 5175;ﺮﺟﻤﻪ ﻋﺒﺮﻯ ﺁﻥ،ﺍﻳ= 5254; ﻟﻔﻆ ﺑﺎﻗﻰ ﻣﺎ&= #65255;ﺪ ﻭ ﮔﻮﻫﺎﻧﻮﻡ ﮔ&= #65236;ﺘﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺟ&= #65260;ﺎﻧﻮﻡ ﻫﻤﺎﻥ ﺟﻬﺎﻥ ﻓ&= #65166;ﺭﺳﻰ ﻳﺎ ﺩﻧﻴﺎ،ﺩﺭ &#= 65267;ﮑﻰ ﺍﺯ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺍﺳﺖ ﭼﻪ ﺩﺭ ﻧﺴ= ﺦ ﺑﺪﺗﺮ ﮐﻪ ﺟﻬﻨ&= #1617;ﻤﻰ ﺳﻮﺯﺍﻥ ﺻﺤﺮﺍ&#= 65259;ﺎ ﺍﺳﺖ،ﻭ ﻳﺎ ﺑﻬ&#= 65208;ﺘﻰ ﮔﺮﻡ ﮐﻪ ﺟﻬﻨّ&#= 65252;ﻰ ﺑﻬﺘﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺮﺗﺮ ﺑﻴﻚ ﺭﻭ&= #65185; ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻗﺒﻠﻰ ﺩﺍﺩﻩ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﻭﻟﻰ ﺍﻳﻦ= ﺑﻬﺸﺖ ﮔﺮﻡ ﺭﺍ ﺑﺎﻳﺪ = ﺻﺮﻑ ﮐﺴﺐ ﺑﻬﺸﺖ ﺧﻨ&= #65242; ﺗﺮ،ﻭ ﺍﻣﺘﻴﺎ= 5199;ﺍﺕ ﺭﻭﺣﻰﻭﻧﻮﻉ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺑﺮﺗﺮ ﻧ&= #65252;ﻮﺩ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﻫﻤﻪ ﻣﺎ ﺳﺮﻯ ﺑﺠﻬﻨ&= #1617;ﻢ ﺧﻮﺍﻫﻴﻢ ﺯﺩ ﻭ&= #65247;ﻰ ﺩﺭﺗﻮﻟﺪﺍﺕ ﻧ&#= 65262;ﻋﻰ ﻳﺎ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺎﻟﺎﺗﺮ،ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65198;ﺗﺮ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ساﺭﺗﺮ ﻋ&#= 65208;ﻖ ﺭﺍ ﺩﺍﺭﺍﻯ ﺭﻧ&= #64403; ﺷﻔﻘﺖ ﻭﺭﺣﻤﺖ &= #65261; ﺍﺣﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﺪ. ﻭﻟﻰ ﺍﺯ ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﻧﻤﻰ ﮔﻮﻳﺪ. ﺗﻨ= ﻬﺎ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﺍﻧﺴﺎﻥ ﻫﻤﻴﻦ &= #65227;ﺸﻖ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= ﻧﺴﺒﺖ ﺑﺒﺎﻟﺎﺗﺮ ﺍﺯ &= #65191;ﻮﺩ ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ. ﻭﻋﺸﻖ ﺑﭙﺎﺋﻴ&#= 65254; ﺗﺮ، ﺷﻔﻘﺖ ﻭ ﺗ&= #65198;ﺣّﻢ ﺍﺳﺖ،ﻭ ﺃثر ﺗ@= 401;ﺎﻣﻠﻰ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ. ﺯﻳﺮﺍ ﻫﺪﻑ ﺍﻭ&= #65247;ﻴﻪ ﺧﺪﺍﻭﻧﺪ، ﺷﻔ= 5240;ﺖ ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﻣﺎ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺭﺍ ﻣﻰ ﮐﺸﻴﻢ ﻭ= ﻣﻰ ﺧﻮﺭﻳﻢ. ﺑﻠﮑﻪ = ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ ﻋﺸﻖ &= #65169;ﺒﺎﻟﺎﺗﺮ ﺍﺯ ﺧﻮﺩ ﺩﺭ ﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;، ﺗﺎ ﺧﻮﺩ ﻧﻴﺰ ﺍ= ﻟﻬﻰ ﺷﻮﻳﻢ. ﺳﺎﺭﺗﺮ = ﻋﻠّﺖ ﺍﻳﻦ ﺷﻔﻘﺖ ﺭﺍ = ﺩﺭﺩ ﻭﺭﻧﺞ ﻣﻴﺪﺍﻧ&#= 65194;، ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65261;ﭼﺎﺭ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑ= ﻮﺩﺍ ﺩﺭﺩ ﻭﺭﻧﺞ ﺭﺍ = ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65247;ﺎﺯﻡ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5153;ﺯﻣﺎﻳﺶ ﺍﻟﻬﻰ ﺩﺭ ﻋﺸﻖ = ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺮ&= #65261;ﻣﻨﺪ ﺳﺎﻟﻚ ﺍﺳﺖ ﻭ ﺭ= ﻧﺞ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺍ&#= 65263; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﻫﻤﺪﺭﺩﻯ ﻭ ﺷﻔﻘﺖ ﻣﻴﺒﺎ&= #65207;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻔﻬﻮﻡ ﻣﺤﺒّﺖ، ﻫﻤﺮA= 165;ﻩ ﺭﺣﻤﺖ ﻭ ﺍﺣﺴﺎ&= #65253; ﺍﺳﺖ. ﻳﻌﻨﻰ ﻣﺤ= ﺒّﺖ ﻣﺴﻴﺢ ﺑﺒﺎﻟﺎ&#= 65175;ﺮ ﺩﺭﺗﻮﺳّﻞ ﺗﺎ &#= 64400;ﻤﺎﻝ، ﻭ ﺳﭙﺶ ﺭﺣﻤﺖ ﺑ= ﺪﻳﮕﺮﺍﻥ ﻭ ﻧﻴﮑﻮﮐﺎﺭﻯ &= #65261; ﺗﺤﺴﻴﻦ ﻭ ﺗﮑﺎ&= #65251;ﻞ،ﻳﺎ ﺍﺣﺴﺎﻥ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺍﺳﺖ. ﺗﻤ= ﺎﻡ ﻣﺤﺒّﺖ ﻣﺴﻴﺢ= 548;ﺍﺯ ﻋﺸﻖ ﭘﺪﺭ ﺑﻔﺮ&= #65199;ﻧﺪ،ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪﻩ ﺍﺳﺖ. ﺍ= ﻳﻦ ﻋﺸﻖ ﻓﺮﺯﻧﺪ ﺑ&= #64345;ﺪﺭ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻳﺎ= ﻤﺎﻥ ﭘﻴﺮ ﮐﺎﻣﻞ ﻫﺮ&= #65203;ﺎﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ. ﻭ ﺍﻟّﺎ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﻐﻴﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﺤﺒّﺖ ﺍﺯ ﮔﻮ&#= 65255;ﻪ ﺩﻳﮕﺮﻯ ﺩﺍﺭﺩ. = ﮐﻪ ﺁﻧﻬﺎﺭﺍ ﺁﻓﺮ&#= 65267;ﺪ، ﻭﻟﻰ ﻣﺤﺒّﺖ ﺧ&#= 65194;ﺍ ﺍﺯ ﻧﻮﻉ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺸﺮﻯ،ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﺑ= ﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﻋﺬ&= #65165;ﺏ ﺯﻧﺪﮔﻰ، ﻣﻮﺟ= 5262;ﺩﺍﺕ ﺭﺍ ﻣﺴﺘﺤﻖ ﺭﺣ&= #65252;ﺖ ﺍﻟﻬﻰ ﻣﻰ ﻧﻤﺎ&= #65267;ﺪ ﮐﻪ ﺩﺭ ﻳﻚ</span><span dir=3DLTR><b= r> </span><span lang=3DAR-SA>ﺗﮑﺎﻣﻞ ﻃ= ﺒﻴﻌﻰ ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺩﺭ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻰ ﺍﻧﺴﺎﻧﻬﺎ،ﮐA= 258; ﺩﺭﺟﻬﻨّﻢ ﺍﻭ= 5245; ﺭﻭﺯﺍﻧﻪ ﺧﻮﺩ &= #65259;ﺴﺘﻨﺪ ﭼﻮﻥ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ. ﻭ= ﻟﻰ ﺳﺎﻟﻚ ﺩﺭ ﺟﻬﻨ&= #1617;ﻢ ﺭﻭﺯﻫﺎﻯ ﺳﺨﺖ &= #65193;ﻭﺭﻩ ﺳﻠﻮﮐﻰ ﺩﺭ ﻋﺰ&= #65247;ﺖ ﺳﻠﻮﮐﻰﺍﺳﺖ. ﮐ&= #65258; ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤﺖ ﺩﺭﻳﺎﻓ&#= 65174; ﻣﻴﮑﻨﺪ. ﻭ ﻣﺤﺒ= ّﺖ ﻣﺴﻴﺢ ﻭ ﻫمه ﺃ&#= 65255;ﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﻣﺴﺢ ﮐﻨﻨﺪﻩ ﺩﺳﺖ ﺑ&= #65198;ﺳﺮﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ،ﺗﻨﻬﺎ ﻳ= 5242; ﻋﺎﻃﻔﻪ ﻭ ﺍﺣﺴ&= #65166;س ﺗﺮﺣّﻢ ﻧﻴﺴﺖ. &= #65169;ﻠﮑﻪ ﻧﻮﻋﻰ ﻓﻌّﺎﻟ= 5268;ّﺖ ﺧﻴﺮﺧﻮﺍﻫﺎﻧ= 5258;،ﻭ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ &= #65153;ﻧﺎﻥ ﻭ ﻭﺳﻴﻠﻪ ﺗﻮﺳ&= #1617;ﻠﺎﺕ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻧﺠ= ﺎﺕ ﺍﺯ ﺻﻮﺭﺕ ﻧﻮﻉ = ﺑﺸﺮﻯ، ﺑﺴﺘﻪ ﺑﻤﻘﺪﺍ&#= 65197; ﻋﺬﺍﺏ ﻭ ﺭﻧﺞ ﺳ= ﻠﻮﮐﻰ ﺍﺳﺖ،ﮐﻪ ﺗﺰﮐ= 5268;ﻪ ﮐﻨﻨﺪﻩ ﺭﻭﺍﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﺩﺭﻏﻴﺮ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺍﮔﺮ ﻋﺬﺍﺑﻰ ﺑ&= #65166;ﺷﺪ،ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺍﺳﺖ. ﮐﻪ= ﻳﻚ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺻ= ﻄﻠﺎﺣﺎ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﻳﻚ= ﺷﺒﻪ ﺭﺍﻩ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﻣﻴﺮﻭﻧﺪ. ﻭﺳﺎ&= #65247;ﮑﺎﻥ ﻫﺮﺷﺒﻰ ﺭﺍ ﺳﺮ&= #65267;ﻌﺘﺮ ﺗﺎ ﺷﺒﻰ ﺻﺪ ﺳﺎ= ﻟﻪ ﺳﺮﻋﺖ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺳﺒﻘﺖ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺯﻣ= ;ﺎﻧﻰ ﺍﺳﺖ. ﺟﺴﺘﻦ ﺳﺎ= ﻟﮑﺎﻥ ﻇﺮﻑ ﻫﻔﺖ ﺳﺎﻝ&= #1548;ﺿﻤﻦ ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﻋ&= #65252;ﺮ،ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245;،ﺑﺎ ﺯﻣﺎﻥ ﻧﻴﺎﻣﺪ&#= 65257; ﺳﺒﻘﺖ ﮔﺬﺍﺭﺩ&#= 65253; ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﻣ= ;ﺤﻤﺪ،ﺃﻧﺒﻴﺎ ﻫﺮﭼﻪ ﻣﻘﺎﻡ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ،ﺭﻧﺞ ﺑﻴﺸﺘﺮﺩﺍﺭﻧ= 5194;. ﻳﻌﻨﻰ ﻗﺒﻠﺎ ﺩ&= #65197; ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ = ﺩﻭﺭﻩ ﻋﺰﻟﺖ،ﮐﻪ ﺭﻧ= 5182; ﺑﻴﺸﺘﺮ ﺑﺮﺩه اﻧﺪ،ﮐﻪ ﻣﻴﮕA= 262;ﻳﻨﺪ ﻣﺴﻴﺢ ﺧﻮﻥ ﺧﻮ&= #65193; ﺭﺍ ﺩﺍﺩ،ﮐﻪ ﺧ&#= 65262;ﻥ ﺩﻝ ﺧﻮﺩﺭﺍ ﺧﻮ&= #65197;ﺩﻩ ﺑﻮﺩ. ﺗﺎ ﺑﺸﻬﻮ= ﺩ ﺟﺪﻳﺪ ﻭ ﺑﺮﺗﺮ = ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺭﺳﻴ&#= 65194;. ﻭﻣﺤﻤﺪ ﻫﻤﻴﻦ &= #64404;ﻮﻧﻪ ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﺭﺳﻴﺪ. ﻭ ﻫﺮﻳﻚ= ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮ ﺣﺴﺐ ﺯﻣﺎﻥ&= #1548;ﮔﻮنه ﺳﺨﺘﻰ ﺩﺍﺭﻧﺪ. = ﺑﺮﺧﻰ ﮔﺮﺳﻨﮕﻰ ﻭ ﺑﺮ&= #65191;ﻰ ﺭﻳﺎﺿﺖ ﻭ ﺑﺮﺧ&= #65264; ﺗﺤﻤّﻞ ﺷﮑﻨﺠ= 5258; ﻭ ﺩﺳﺖ ﻭ ﭘﺎ ﻗﻄ= ;ﻊﺷﺪﻥ. ﺑﻮﺩﺍ ﺑﺎ ﺻﺒﻮ&= #65197;ﻯ ﻭ ﺳﮑﻮﺕ،ﻭﺯﺭ= 5193;ﺷﺖ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻮﺳّ= ﻞ ﻭ ﺣﻨﻴﻒ ﺑﻮﺩﻥ&= #1548;ﻭ ﻣﺴﻴﺢ ﺑﺎ ﻣﺤﺒ&= #1617;ﺖ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑ&= #65198; ﺳﺘﻤﮑﺎﺭﺍﻥ ﺧ&#= 65262;ﺩ،ﻭ ﻣﺤﻤﺪ ﺑﺎ ﻓﻬﻢ = ﻭﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ. = ﮔﺮﭼﻪ ﺩﻳﻦ ﻣﺤﻤﺪ ﻭ ﻫ= ﻤﻪ ﺍﺩﻳﺎﻥ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺳﻠﻮﮐﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭﺣﺘﻰ ﺩﻳﻦ ﺍﺳ&= #65248;ﺎﻡ ﺭﺍ ﺩﻳﻦ ﺷﻤﺸﻴ&= #65198; ﻧﻤﻮﺩﻧﺪ. ﺯﻳﺮ&= #65165; ﺍﻳﻦ ﺍﺳﻠﺎﻡ ﺭ&= #65203;ﻤﻰ ﻭ ﺷﺮﻙ ﺁﻣﻴﺰ ﺍ= ﺳﺖ. ﻭﺑﻬﺮﻣﺬﻫﺒﻰ &#= 64400;ﻪ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺍﺳ= ﻠﺎﻡ ﻭ ﺗﺴﻠﻴﻢ ﺳﻠﻮ&= #64400;ﻰ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﻭﺗﺤﻤّﻞ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﭘﻴﮕﻴﺮﻯ ﺗﻮ&= #65203;ّﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺑﺎ ﻭ= 5247;ﻰ ﺍﻟﻬﻰ ﺯﻧﺪﻩ . ﭘ= ;س ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ &= #65261;ﺧﻴّﺮ،ﺩﺭ ﻣﺴﻴﺤﻴّﺖ ﺳﻠ= 5262;ﮐﻰ،ﻭ ﺩﺭ ﺍﺳﻠﺎﻡ ﺳﻠ&= #65262;ﮐﻰ ﺍﺳﺖ،ﻭ ﺩﺭ ﻫﺮ &= #65193;ﻳﻦ ﺩﻳﮕﺮ ﺳﻠﻮﮐﻰ. = ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ ﺭﺣﻴﻢ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﭘﻴﺮ ﮐﺎﻣﻞ ﻣﻨ&= #65166;ﺳﺐ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺧﺪ= 5165;ﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65235;ﻰ ﻣﻴﻨﻤﺎﻳﺪ ﻭﻧ&#= 65194;ﺍﻯ ﻋﻤﻠﻰ ﺳﻠﻮﻙ، &#= 65197;ﺍﻩ ﺍﺑﺮﺍﺯ ﻣﺤﺒّ= 5174; ﺑﺪﻳﮕﺮﺍﻥ،ﻭ@= 400;ﺴﺐ ﺭﺣﻤﺖ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ،ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍﺯ ﺗﻤﺎ&= #65249; ﺷﺮﺍﺭﺕ ﻫﺎ ﺍﺳ&= #65174;. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺣﻴﺎﻧﺎ ﺷﻔﻘﺖ ﻭ ﺗﺮﺣّ&#= 65250;،ﺑﺪﻭﻥ ﺩﻟﺎﻟﺖ ﺍﺧﻠﺎ&#= 65239;ﻰ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺑﻤ= ﻌﺮﺍﺝ ﮐﻨﻨﺪﮔﺎﻥ ﺭﺣ&#= 65252;ت ﻮﺩﻭﺳﺘﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﺍﺯ ﻧﺰﺩﻳﻚ ﺯﺧ&= #1605; ﻮ ﺩﺭﺩ ﺑﻴﻤﺎﺭ = ﻣﻴﺒﻴﻨﻨﺪ،ﻭ ﺷﻔﻘﺘﻰ ﺑﺎ ﻋﻠ&= #65166;قه ﺒﺎ ﺭﻧﺞ ﺩﻳﮕﺮ&= #65165;ﻥ ﻫﻢ ﺯﻣﺎﻥ ﺷﺪﻩ&= #1548;ﮐﻪ ﻣﻨﻄﻘﺎ ﮐﺎﺭ ﺩ&= #65197;ﺳﺘﻰ ﻧﻴﺴﺖ. ﮔﺎﻫﻰ ﺷ= ﻔﻘﺖ ﻭ ﺗﺮﺣّﻢ ﻧﻴﺰ &= #65251;ﻈﻬﺮ ﺍﻧﺎﻧﻴّﺖ ﻭﺧ= 5262;ﺩﭘﺴﻨﺪﻯ ﺗﺮﺣّﻢ ﮐﻨﻨﺪ= 5257; ﺍﺳﺖ ﻭﻧﻮﻋﻰ ﺧ&= #65194;ﻣﺖ ﺑﺨﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194; ﺗﺎ ﺑﺪﻳﮕﺮﻯ. ﺍ= ﻧﺴﺎﻧﻬﺎ ﺍﻏﻠﺐ ﺩﺭﺩﻫﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺭ ﺩﻳ&= #65194;ﻥ ﺩﺭﺩ ﺩﻳﮕﺮﺍﻥ &= #65169;ﺨﺎﻃﺮ ﻣﻴﺂﻭﺭﻧﺪ. ﮐﻪ = ﺑﺎﺯ ﺷﻔﻘﺖ ﺑﺮ ﺧﻮﻳ&= #65208;ﺘﻦ ﺍﺳﺖ ﺗﺎ ﻫﻤﺪﺭ&= #65193;ﻯ ﺑﺎ ﺩﻳﮕﺮﺍﻥ. ﺩ= ﺭ ﺷﻔﻘﺖ ﻣﺎ ﮔﺎﻫ&= #65264; ﺗﺤﻘﻴﺮ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65267;ﻢ. ﭼﻮﻥ ﻣﻴﺨﻮﺍﻫ&#= 65268;ﻢ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﺿ&= #65228;ﻴﻔﺘﺮ ﻭ ﺣﻘﻴﺮﺗﺮ ﻭ ﻧ= ﻴﺎﺯﻣﻨﺪ ﻣﺎ ﻫﺴﺘﻨﺪ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺷﻔﻘﺖ ﻧﻴ= ﺰ ﮔﺎﻫﻰ ﻣﻌﺎﻧﻰ &= #65175;ﮑﺒّﺮ ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘ= ﻨﺪﺍﺭﻯ ﺍﺳﺖ. ﭼﻨﻴﻦ ﻧﺸ= ﺎﻧﻬﺎﻯ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺍﺯﺩﻳﺪ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺩﺭﺳﺖ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺳﺎﻟﻚ ﺭﺍ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﻟﻬﻰ ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﺑﺰﺭﮔﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﺍﻧﺴﺎﻥ ﺑﺰﺭﮒ &= #64400;ﻪ ﺍﻇﻬﺎﺭ ﺑﺰﺭﮔ&#= 65264; ﺧﻮﺩ ﻣﻴﮑﻨﺪ، &#= 65165;ﻧﺴﺎﻧﻰ ﻣﺘﮑﺒّﺮﺍﺳﺖ = 5251;ﺎﻧﻨﺪ ﭘﺎﺩﺷﺎﻫﺎﻥ،A= 261;ﺍﻗﻌﺎ ﺑﺰﺭﮒ ﻭﻟﻰ ﺍﮔ&= #65198; ﺍﻧﺴﺎﻧﻰ ﺧﻮﺩ &= #65187;ﻘﻴﺮ ﺑﺎﺷﺪ،ﻭﻟﻰ ﺑ= 5200;ﺭﮔﺘﺮﻯ ﺭﺍ ﻭﺍﻧﻤﻮﺩ ﻣ&= #65268;ﮑﻨﺪ،ﺁﻧﮕﺎʌ= 57; ﻣﺴﺘﮑﺒﺮ ﺍﺳﺖ. = ﮐﻪ ﺍﻳﻦ ﻣﺠﺎﺯﺍﺕ &= #65165;ﻟﻬﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﻭ ﺳﺎﻟﻚ ﺍﺯ ﻫﺮﮔ&= #65262;ﻧﻪ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨ&= #65194;ﺍﺭﻯ ﺩﻭﺭﻯ ﻣﻴﮑﻨﺪ. = ﺯﻳﺮﺍ ﺑﺸﺪﺕ ﮐﻤﺎﻟﺎ&#= 65173; ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ = ﺭﻭﺍﻧﻰ ﺍﻭﺭﺍ ﺧﻨثی ﻣ= 5268;ﻨﻤﺎﻳﺪ. ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺭ= 5255;ﺞ ﻣﺸﮑﻠﺎﺕ ﺭﺍ ﻣ&= #65264; ﮐﺸﻨﺪ،ﻭﻟﻰ ﺩ= 5197; ﺍﻧﺰﻭﺍ ﻫﺴﺘﻨ&#= 65194;،ﻭ ﮐﺴﻰ ﺍﺯ ﺭﻧﺞ ﺁ= ﻧﺎﻥ ﺧﺒﺮ ﻧﺪﺍﺭﺩ. ﻭ= ﺑﺎﻟﺄﺁﺧﺮﻩ ﮔﺎﻫﻰ ﻫﻤﻴﻦ ﺷ&= #65236;ﻘﺖ ﻭ ﺗﺮﺣّﻢ،ﺑﺎA= 227;ث ﭘﻴﺪﺍﻳﺶ ﻧﻮﻋ&#= 65264; ﻋﺸﻖ ﻣﻨﺠﺮ ﺑﺎ&= #65199;ﺩﻭﺍﺝ ﻣﻰ ﺷﻮﺩ. ﺯﻳﺮﺍ= ﻳﮑﻰ ﺍﺯ ﺩﻟﺎﺋﻞ ﺩﻭ&= #65203;ﺖ ﺩﺍﺷﺘﻦ ﻃﺮﻑ ﻣ&= #65240;ﺎﺑﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﺍﻯ ﺍﺯﺩʌ= 61;ﺍﺝ،ﺗﺮﺣّﻢ ﺑﺪﻳﮕﺮﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺍﺯ ﻣﺤﻞ ﺩﻟﺴ= ﻮﺯﻯ ﺍﺳﺖ ﻭﻟﻰ ﺑﺴﺮ&= #65227;ﺖ ﺍﻳﻦ ﺷﻔﻘﺖ ﺧﺎ&= #65251;ﻮﺵ ﺧﻮﺍﻫﺪ ﺷﺪ. ﺯﻳ= ﺮﺍ ﺧﻮﺩ ﺗﺮﺣّﻢ ﮐ&#= 65256;ﻨﺪﻩ ﻗﺼﺪ ﺧﻴﺮ ﻧﺪﺍ&= #65197;ﺩ،ﮐﻪ ﻧﻴﺎﺯ ﺧﻮﺩﺵ ﺑ&= #65204;ﮑس ﻭ ﺷﻬﻮﺕﺑﻮﺩﻩ&#= 65165;ﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻧﻴ= ﭽﻪ ﺍﺯ ﻗﻮﻝ ﺯﺭﺩﺷ&= #65174; ﻣﻴﮕﻮﻳﺪ،ﻭﻗA= 176;ﻰ ﺩﺭﺩ ﻣﻘّدّس ʋ= 97;ﺍ ﺩﻳﺪﻡ ﺷﺮﻣﻨﺪ&#= 65257; ﺷﺪﻡ. ﺯﻳﺮﺍ ﻭﻗ= ﺘﻰ ﺑﮑﻤﻚ ﺍﻭ ﺷﺘﺎ&= #65235;ﺘﻢ ﺷﺮﻣﻨﺪﻩ ﮔﺮﺩ&#= 65267;ﺪﻡ. ﺯﻳﺮﺍ ﺍﺣﺴﺎس &#= 64400;ﺮﺩﻡ،ﺷﺨﺼﻴّ= ;ﺖ ﺍﻭﺭﺍ ﺁﺯﺭﺩﻩ &= #64400;ﺮﺩه اﻡ. ﺍﻳﻦ ﻧﻈﺮ ﻧ= ﻴﭽﻪ ﺷﺎﻣﻞ ﻫﻤﻪ ﻧﻮ&= #65225; ﺷﻔﻘﺖ ﻧﻴﺴﺖ. ﻣ= ﺎﮐس ﺷﻠﺮ ﻣﻴﮕﻮﻳﺪ&#= 1548; ﺷﻔﻘﺖ ﺑﻤﻘﺪﺍ&#= 65197;ﻋﺸق ﺁﻥ ﭘﺬﻳﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﻳﻌﻨﻰ ﺑﺪﻭﻥ ﻋ&= #65208;ﻖ ﺷﻔﻘﺘﻰ ﻭ ﺗﺮﺣ&= #1617;ﻤﻰ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻦ ﺩ= ;ﺭ ﻣﻮﺭﺩ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺻﺎﺩﻕ ﺍ&= #65203;ﺖ. ﻭ ﺑﺎﻳﺪ ﺷﺨﺺ ﻣ= ﻮﺭﺩ ﺷﻔﻘﺖ ﺑﺎﺷﺪ،= 4400;ﻪ ﺧﻮﺩ ﻣﻮﺿﻮﻉ ﺷ&= #65236;ﻘﺖ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺍ= ﻭ ﺳﻤﺒﻮﻝ ﺍﻧﺴﺎ&#= 65255;ﻴّﺖ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﻣﻮﺭﺩ ﺷﻔﻘﺖ ﻗ&= #65198;ﺍﺭ ﮔﻴﺮﺩ. ﻭ ﺷﻔﻘﺘ= ﻰ ﮐﻪ ﻋﻠﺎﺋﻢ ﻋﺸ&= #65238; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺑﻌﺪﺍ ﺗﺒﺪﻳﻞ ﺑﻘﺴﺎ&#= 65261;ﺕ ﻭﺗﻮﺣّﺶ ﻣﻴﺸ= 5262;ﺩ. ﻣﺎﻧﻨﺪ ﻋﺸﻖ ﺟ&= #65256;ﺴﻰ ﺑﺨﺎﻃﺮ ﺗﺮﺣّ= 5250; ﺑﺪﻳﮕﺮﻯ،ﮐﻪ = 5227;ﻤﻠﺎ ﻧﻴﺎﺯ ﺧﻮﺩ ﺷﺨ&= #65210; ﺍﺳﺖ. ﻭ ﺩﻧﺒﺎﻝ= ﺑﻬﺎنه اﻯ ﺑﺮﺍﻯ ﺍﺑﺮ&#= 65165;ﺯ ﺍﻳﻦ ﻣﻴﻞ ﺟﻨﺴ&= #1740; اﺳﺖ. ﻭ ﭘس ﺍﺯ ﺭ= ﻓﻊ ﻧﻴﺎﺯ،ﺁﻏﺎﺯ = 5255;ﻔﺮﺕ ﻭﺗﻮﺣّﺶ ﮐﻪ ﻓ&#= 65198;ﺍﻭﺍﻥ ﻣﻰ ﺑﻴﻨﻴﻢ. ﺗﺮ= ﺣّﻢ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺎ&#= 65267;ﺪ ﺭﻧﮓ ﻫﻢ ﺩﺭﺩﻯ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﻧﻪ ﮐﻤ= ﻚ ﮐﺮﺩﻥ. ﻋﺸﻖ ﺟﻨ= ﺴﻰ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻥ &= #65169;ﺸﻔﻘﺖ ﺍﺭﺟﺎﻉ ﺩﺍﺩ. ﺯ= ﻳﺮﺍ ﺷﻔﻘﺖ ﻋﮑس ﺍﻟ&#= 65228;ﻤﻞ ﺩﺭﺩ ﺩﻳﮕﺮﺍﻥ &= #65165;ﺳﺖ. ﻧﻪ ﻭﺟﻮﺩ ﻋﺸﻘ&= #65264; ﺍﺯ ﻃﺮﻑ ﻣﺎ. ﺷﻔ= ;ﻘﺖ ﺍﺯ ﺭﻭﻯ ﺷﮑﺮ ﻋ= ﺪﻡ ﮔﺮﻓﺘﺎﺭﻯ ﻣﺎ&#= 65169;ﺎﻳﺪ ﺑﺎﺷﺪ. ﺑﺎﺯ ﻧﻮ= ﻉ ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﻬ&= #65252;ﺮﺍﻩ ﺩﺍﺭﺩ. ﻧﻪ ﻋﺸﻖ= ﺟﻨﺴﻰ،ﺁﻧﺎﻧ= 4401;ﻪ ﺑﺄﺷﺮﺍﺭ ﺷﻔﻘ&#= 65174; ﻣﻴﮑﻨﻨﺪ. ﻋﻠﺎ&= #65239;ﻪ ﺁﻧﻬﺎ ﺑﺪﻳﺪﻥ &= #65197;ﻧﺞ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﺁﺯﺍﺭ ﺩﺍ&= #65193;ﻥ. ﭼﻮﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻔﻘﺖ= ; ﺍﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ= ﺣﻘﻴﻘﺖ ﻧﻴﺴﺖ. ﻭ ﺗﻨﻬﺎ= ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ ﺳﺎﺩﻳﺴﻢ ﻭ = ﻣﺎﺯﻭﺧﻴﺰﻡ ﻭﺧﻮﺩ ﺁﺯﺍﺭﻯ &= #65165;ﺳﺖ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻟﺬﺍ ﮐﺎﺭ= ﺷﻔﻘﺖ ﻭ ﺗﺮﺣّﻢ، ﺑﺎ &#= 65251;ﺤﺒّﺖ ﻳﻚ ﺳﻤﺖ ﻭ ﻋﻠّ&= #65174; ﻧﺪﺍﺭﺩ. ﻳﺎ ﺷﻔ= ﻘﺖ ﻋﺎﺷﻖ ﺑﻤﻌﺸﻮ&#= 65237;، ﺍﺯ ﺭﺍﻩ ﺗﺮﺣّ&#= 65250; ﺑﺨﺎﻃﺮ ﺷﮑﺴﺖ &= #65191;ﻮﺩ ﺗﺮﺣّﻢ ﮐﻨﻨﺪ= 5257; ﺩﺭ ﻋﺸﻖ ﻗﺒﻠﻰ = ﺍﻭ ﺍﺳﺖ. ﻭ ﺑﺎ ﺷﻔﻘ= ;ﺖ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻌﺸﻮ= ;ﻕ ﺟﺪﻳﺪ، ﻣﻴﺨﻮ= 5165;ﻫﺪﻋﺸﻖﻗﺒﻠ᥾= 4;ﺧﻮﺩﺭﺍﻓﺮﺍﻣ&= #65262;ﺵﮐﻨﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺑﻨﻈﺮ &#= 65165;ﻟﻔﺮﺩ ﺃﺩﻟﺮ ﻋﺸﻖ ﺑﺨ&= #65166;ﻃﺮ ﺟﻠﺐ ﻣﺤﺒّﺖ ﻭ &= #65165;ﺷﺒﺎﻉ ﺧﻮﺩ ﺑﭙﺮﺳﺘﺎ&#= 65197;ﻯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﺿﺮﻭﺭ&#= 65175;ﺎ ﻋﻨﺎﻳﺖ ﻭ ﭘﺮﺳ&= #65176;ﺎﺭﻯ،ﻣﻌﻨﻰ ﺷﻔﻘﺖ ﻧﻤﻴﺪﻫ&#= 65194;. ﺯﻳﺮﺍ ﺷﻔﻘﺖ ﺩ&= #65165;ﺭﺍﻯ ﻣﻌﺎﻧﻰ ﺗﮑﺒّ= 5198; ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﺑ= ﻴﻨﻰ ﺍﺳﺖ. ﻭ ﻋﻨﺎﻳﺖ= ﻭ ﭘﺮﺳﺘﺎﺭﻯ،ﺩA= 165;ﺭﺍﻯ ﻣﻌﺎﻧﻰ ﻣﺴﺎﻭ&#= 65165;ﺕ ﻣﻴﺒﺎﺷﺪ ﻟﺬﺍ &= #65193;ﺭ ﺷﻔﻘﺖ ﻭ ﺗﺮﺣّ&#= 65250;،ﺍﻧﺴﺎﻥ ﺑﻀﻌﻴﻒ ﺗﺮ ﻳﺎ = ﺣﻴﻮﺍﻥ ﺑﻴﭽﺎﺭﻩ ﺍﺳﺖ. = ﻭﻟﻰ ﮐﻤﺘﺮ ﻋﺎﺷﻖ ﻭ&= #65251;ﻌﺸﻮﻕ،ﺍﺯ ﺷﻔﻘﺖ ﺑﻴﮑﺪﻳ&#= 64405;ﺮ ﻣﻴﮕﻮﻳﻨﺪ. ﮔﺮ&= #64380;ﻪ ﺩﺭ ﻣﺎﻧﻮﺭﻫﺎ&#= 65263; ﻋﺸﻖ ﻭﺭﺯﻯ،ﺗ= 5188;ﺮﻳﻚ ﺍﺯ ﺷﻔﻘﺖ ﻧﻴﺰ = ﻫﺴﺖ. ﻭ ﻟﺬﺍ ﺷﻌﺮﺍ ﺍ= ﺯ ﻣﺴﮑﻨﺖ ﺑﻴﭽﺎ&#= 65197;ﮔﻰ ﺧﻮﺩ، ﺑﺮﺍﻯ ﺟ&#= 65248;ﺐ ﻣﻮﺍﻓﻘﺖ ﻣﻌﺸ&#= 65262;ﻕﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ. ﻭﺑﺪ&= #65267;ﻦ ﺗﺮﺗﻴﺐ ﮔﺎﻫﻰ &= #65207;ﻔﻘﺖ ﺑﻤﻌﺸﻮﻕ ﻣﻌﻨ&#= 65264; ﻋﺸﻖ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻋ= ﺸﻖ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺷﻔ= ﻘﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺪﻳﮕﺮﺍﻥ ﺍﺯ&#= 65251;ﺤﻞ ﻋﺸﻖ ﺑﺨﺪﺍﺍﺳ&#= 65174;. ﭼﻮﻥ ﻋﺸﻖ ﺑﻤﺨ&= #65248;ﻮﻗﺎﺕ ﺧﺪﺍ ﻋﺸﻖ ﺑﺨﺪ&= #65165; ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻓ&= #65248;ﺎﺳﻔﻪ ﺍﺯ ﻋﺸﻖ ﺧﻮﺩ ﺑ= ﻨﺎﻡ ﻣﺒﺎﺩﻟﻪ ﻋﺸﻖ &= #65261;ﻣﺤﺒّﺖ ﺩﻭ ﮐس ﺑﻴﮑﺪﻳ&#= 64405;ﺮ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #65165;ﻟﺒﺘﻪ ﺩﺭ ﮐﺸﺸﻬﺎﻯ ﺟ&= #65204;ﻤﺎﻧﻰ ﺩﺭﺳﺖ،ﻧﻤﻴﺘA= 262;ﺍﻥ ﻣﻴﻞ ﺟﻨﺴﻰ ﻃﺮ&= #65233; ﺩﻳﮕﺮﺭﺍ ﻭﺍﺩ&#= 65165;ﺭ ﺑﻄﻠﺐ ﺳﮑس کن= 83;. ﻣﮕﺮ ﺍﻭﺭﺍ ﺑﻴ&= #65206;ﺍﺯ ﺧﻮﺩ ﺩﺭﺷﻬﻮﺕ &= #65175;ﺤﺮﻳﻚ ﮐﺮﺩه ﺒﺎﺷﺪ. ﭘ&= #1587; ﻨﻤﻴﺘﻮﺍﻥ ﺷﻔ&#= 65240;ت ﻮﻋﺸﻖ ﺭﺍ ﻳﮑﻰ = ﺩﺍﻧﺴﺖ ﻭ ﻣﻌﻨﻰ ﻣﺒﺎﺩ&= #1604;ه ﺤﻘﻴﻘﻰ ﺍﺯ ﻣﺤ&= #65170;ّﺖ ﻧﻤﻴﺪﻫﺪ،ﻣﺎA= 255;ﻨﺪ ﻣﺴﺎﻭﺍﺕ ﻭﺍﺣ&#= 65176;ﺮﺍﻡ ﺣﻘﻮﻕ ﻃﺮﻓﻴﻦ&#= 1548;ﮐﻪ ﺩﺭﻋﺸﻖ ﺍﻟﻬﻰ &= #65165;ﻳﻦ ﻣﻔﺎﻫﻴﻢ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ ﺩﺭ ﺷﻔﻘ&= #65174; ﺗﻔﺎﻭﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻴﻦ ﺩﻭ ﻃﺮﻑ ﻫﻤﻴﺸ&= #65258; ﻫﺴﺖ. ﭘسﺩﺭ ﺍﺷ&= #65236;ﺎﻕ ﭘﻴﺮ ﺑﺴﺎﻟﻚ ﻭ = ﻋﺸﻖ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺑ&= #64345;ﻴﺮ،ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﺴﺎﻭﺍﺕ ﻋ&= #65166;ﺷﻖ ﻭﻣﻌﺸﻮﻕ ﮐﻪ ﺗ&= #65212;ﻮﺭ ﻣﻴﺸﻮﺩ،ﻣﺴﺄA= 247;ﻪ ﺷﻔﻘﺖ ﻭ ﻋﻄﻒ ﻭ= ﻣﺤﺒّﺖ ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩ&#= 65193;. ﺑﺠﺎﻯ ﮐﻠﻤﻪ ﻋ&= #65208;ق ﻮ ﻣﺤﺒّﺖ ﻭﻣﺸ&#= 65166;ﺭﮐﺖ ﻓﻌّﺎﻝ ﻃﺮﻓﻴ= 5254;،ﻭ ﺭﻭﺑﺮﻭ ﺷﺪﻥ ﻭ&= #65165;ﻗﻌﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﻋ= ﻠّﺖ ﻣﺼﺎﺣﺒﺖ ﺣﻴﻮ&#= 65165;ﻥ ﺑﺎ ﺍﻧﺴﺎﻥ ﻧﺰ&= #65193; ﺑﺮﺧﻰ ﺑﺨﺼﻮﺹ &= #65199;ﻧﺎﻥﻭﮐﻮﺩﮐA= 166;ﻥ ﺑﺨﺎﻃﺮ ﮐﻤﺘﺮ &= #65169;ﻮﺩﻥ ﺧﻄﺮ ﺁﻧﻬﺎ ﺍﺳ&= #65174;. ﻳﺎ ﻣﺪﺍﻓﻊ ﺁﻧ&= #65260;ﺎ ﺍﺯﺧﻄﺮﺭﺳﻴﺪ= 5257; ﺑﺂﻧﻬﺎ. ﺯﻳﺮﺍ = ﺣﻴﻮﺍﻥ ﻗﺪﺭﺕ ﺍﺧﺘﻴﺎ&#= 65197; ﻣﺒﺎﺩﻟﻪ ﺍﺣﺴ&#= 65166;س ﺑﺎ ﺍﻧﺴﺎﻥ ﺭﺍ = ﻧﺪﺍﺭﺩ. ﺑﻘﻮﻝ ﻣﻮﻟﻰ ﻋ&= #65248;ﻰ (ﺍﺗّﻖ ﺷﺮّ ﻣﻦ &= #65155;ﺣﺴﻨﺖ ﺍﻟﻴﻪ)ﺍﺯ ﮐﺴﻰ = ﺑﺎﻳﺪ ﺑﺘﺮﺳﻰ،ﮐﻪ ﺑ= 5262;ﻯ ﻧﻴﮑﻮﺋﻰ ﮐﺮﺩ&#= 1607; اﻯ. ﺯﻳﺮﺍ ﻧﻤﻚ = ﺩﺍﻥ ﺷﮑﺴﺘﻦ ﻣﺤﺒّ= 5174; ﮔﺮﻓﺘﻪ،ﺑﺸﺪA= 173; ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ&= #65193; ﻣﻴﺪﻫﺪ. ﻭﺍﻭﺭ&= #65165; ﺍﺯ ﮐﺎﺭ ﺍﺣﺴﺎ&= #65253;ﻭﮐﻤﻚ ﻭﺷﻔﻘﺖ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﺑﺎﺯ ﻣﻴﺪﺍﺭﺩ. = ﭼﻮﻥ ﺻﺎﺣﺐ ﮐﺮﻡ ﺭﺍ = ﭘﺸﻴﻤﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ ﺷﻔ&= #65240;ﺖ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺮ= ﻫﻤﻪ ﻟﺎﺯﻡ ﺍﺳﺖ،ﮐ= 5258; ﻧﺴﺒﺖ ﺑﻬﻤﻪ ﺍ&= #65255;ﺠﺎﻡ ﮔﻴﺮﺩ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺧﻄﺮﻧﺎﻙ ﺑﺎﺷ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻧﺒﺎﻳﺪ &= #65165;ﻧﺘﻈﺎﺭ ﭘﺎﺩﺍﺵ ﻭ ﭘﺎﺳ&= #65190; ﻣﺘﻘﺎﺑﻞ ﺍﺯ ﺷ&= #65192;ﺺ ﻣﻮﺭﺩ ﺗﺮﺣّﻢ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﺑﻘﻮﻝ = ﺷﺎﻋﺮ ﺑﺎﻳﺪ ﻧﻴﮑﻰ ﮐ&= #65198;ﺩ،ﻭ ﺩﺭ ﺩﺟﻠﻪ ﺍﻧﺪ&= #65165;ﺧﺖ. ﺑﻌﻨﻰ ﻓﺮﺍﻣﻮ&#= 65205; ﮐﺮﺩ ﮐﻪ ﻧﻴﮑﻰ = ﺷﺪﻩ،ﺣﺘﻰ ﻭﻗﺘﻰ ﮐﻪ ﻋﻤﻠ&= #65166; ﻧﻤﻚ ﻧﺎﺷﻨﺎﺳ&#= 65264;ﺷﺪﻩﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻔﺎﻭﺕ ﺷﻔﻘﺖ ﻭ ﻋﺸﻖ ﺑ= ﻴﻦ ﺿﻌﻴﻒ ﻭ ﻗﻮﻯ،&#= 65267;ﺎ ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ،ﺩﺭ ﻋﺸﻖ ﺑ&#= 65268;ﻦ ﺩﻭ ﻫﻤﻄﺮﺍﺯ ﻣ&= #65176;ﺸﺎﺑﻪ ﺩﺭ ﻣﻘﺎﻡ،ﻭ ﻧ&#= 65268;ﺰ ﺩﺭ ﺷﻔﻘﺖ ﻭ ﻋﻄ= ﻮﻓﺖ،ﺩﺭ ﻫﺮ ﻣﺤﺒّﺖ ﻭ ﺑ&= #65166;ﻟﻌﮑس ﻫﻤﻪ ﻭﺳﻴله اA= 263; ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﺮ= ;ﻭﺝ ﺍﺯ ﺫﺍﺕ ﻣﻘﺎﻡ = ﻓﻌﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻫﺴﺘﻨﺪ. ﺯﻧﺪﮔ&= #65264; ﻣﻴﺘﻮﺍﻧﺪ ﺍﻧ&#= 65166;ﻧﻴت ﻤﺤض ﻮﺧﻮﺩ ﻣﺤ&#= 65262;ﺭﻯ ﺫﺍﺗﻰ ﻣﻄﻠﻖ ﺑ&= #65166;ﺷﺪ. ﺯﻧﺪﮔﻰ ﺧﺼﻮﻣ&#= 65174; ﻭﻣﺒﺎﺭﺯﻩ،ﻭ = 5165;ﻳﻦ ﺳﺮﺷﺎﺭﻯ ﺯﻧﺪ&#= 64404;ﻰ ﺣﻘﻴﻘﻰ ﻏﻨﻰ، &#= 65261; ﻗﺎﺑﻞ ﺑﺒﺬﻝ ﻭ = ﻓﺪﺍﮐﺎﺭﻯ ﻭﻣﺸﺎﺭﮐﺖ ﺑﺎ &= #65231;ﻴﺮ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﺑ= ﺪﻭﻥ ﻧﻮﻋﻰ ﺳﺨﺎﻭﺕ &= #65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﺑﺎﻃﻦ ﺭ&= #65165; ﺧﺴﺘﻪ ﻣﻴﮑﻨﺪ&#= 1548;ﺍﮔﺮ ﻏﻨﻰ ﻧﺒﺎﺷﺪ. ﺯ= ﻧﺪﮔﻰ ﺑﺎ ﻣﺤﺒّﺖ ﮔﻞ &= #65251;ﻴﮑﻨﺪ،ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺪﻫ&#= 65194;. ﻣﺤﺒّﺖ ﺑﻐﻴﺮ= 548;ﻭﻣﺤﺒّﺖ ﺑﺂﻳﻨﺪﻩ ﺭﻭﺍ&#= 65253; ﺧﻮﺩﻣﺎﻥ، ﭼﻪ &#= 65197;ﺳﺪ ﻣﺤﺒّﺖ ﺑﻮﺳﺎ= 5163;ﻂ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5197;ﺣﻤﺘﻬﺎﻯ ﺑﻬﺘﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﺳﺨﺎﻭﺕ ﻭ ﺑﺨﺸ&= #65206; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭﺳﺖ ﺍﺳﺖ. که &= #65170;ﺴﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﺒﺬﻭﻝ ﻣ&= #65268;ﺪﺍﺭﻧﺪ. ﻭ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟ= ﮑﺎﻥ ﻋﻤﻠﺎ ﺳﺨﺎﺋﻰ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﺁﻧﭽﻪ = ﻫﺴﺖ ﻳﺎ ﻫﻤﮑﺎﺭﻯ ﻭ&= #65251;ﻨﺎﻓﻊ ﻣﺸﺘﺮﻙ ﺍﺳﺖ. ﻭ= ﻳﺎ ﻳﻚ ﻧﻮﻉﺳﺮﻣﺎ&#= 65267;ﻪ ﮔﺬﺍﺭﻯ ﺑﺮﺍﻯ &= #64400;ﺴﺐ ﻧﻔﻊ ﺑﻴﺸﺘﺮ ﺑ&= #65228;ﺪﻯ. ﺳﺨاء ﻭﺑﺨﺸﺶ = 5165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺴﺎﻟﮑ&#= 65166;ﻥ ﻭﻣﺮﺩﻡ ﺧﻮﺩ ﺗ&= #65166; ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ &= #64380;ﻪ ﺩﺭ ﻣﺎﻝ ﻭ ﺩﺍﻧ= ﺶ ﻭ ﺗﺠﺮﺑﻪ،ﻭ ﻳ&#= 65166; ﺍﺟﺎﺯﻩ ﮐﺎﺭﺑ&#= 65198;ﺩ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺳ&#= 1617;ﻞ ﺳﻠﻮﮐﻰ ﺑﻄﺎﻟ&#= 65168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ. ﮐ= ﻪ ﺍﻳﻦ ﮐﺎﻣﻞ ﺭﺍ = ﺧﺪﺍﻭﻧﺪ ﺗﺄﻳﻴﺪ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﻭ ﻫﺮ ﺩﻫﺶ ﻏﻴﺮ= ﺳﺎﻟﮑﺎﻥ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻓﻮﺭﺍ ﭘﺎﺩﺍﺵ ﺑﻴﺸﺘ&#= 65198; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﺍﺯ ﻧﻮﻋﻰ ﮐﻪ= ﺧﻮﺩ ﻧﻴﺰ ﻃﺎﻟﺐ ﺁﻥ = ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ثرﻭﺕ ﻭ ﺳ&#= 65248;ﺎﻣﺘﻰ ﻭ ﺯﻳﺒﺎﺋﻰ ﻭﻣ&= #65240;ﺎﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ،ﻭ = 5267;ﺎ ﺭﻓﻊ ﻫﺮﮔﻮﻧﻪ &= #65251;ﺸﮑﻠﺎﺕ ﺑﺪﻧﻰ ﻭﺫﻫﻨﻰ &= #65261; ﺍﺟﺘﻤﺎﻋﻰ. <span style=3D'mso-spacerun:yes'> </span>ﺷﻔﻘﺖ &#= 65193;ﺭﺍﻃﻔﺎﻝ ﻣﻌﺪﻭﻡ ﺍﺳﺖ،= 5261; ﻧﻴﺰ ﺩﺭ ﺍﻗﻮﺍ&= #65249; ﺑﺪﺍﺋﻰ ﻇﺎﻫﺮ&#= 65165; ﻭﺣﺸﻰ. ﻭﻧﺰﺩ ﻣ= ﻮﺟﻮﺩﺍﺕ ﻋﺎﻟﻴﻪ ﺷﻔﻘﺖ &= #65261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺮﺣّﻢ ﻫﺴ᥵= 4;،ﮐﻪ ﻋﻠﺎﻣﺖ ﮐﻤﺎﻝ &= #65261; ﺍﻧﺴﺎﻧﻴّﺖ ﻭ &#= 65153;ﺩﻣﻴّﺖ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮ ﻣﻴﺒﺎﺷﺪ. = ﺩﺭ ﻣﻌﻨﻰ ﺷﻔﻘﺖ ﺁ&= #65255;ﺮﺍ ﺑﻨﻮﻋﻰ ﺳﺨﺎﻭ&#= 65173; ﺭﻭﺣﻰ ﺗﻮﺳﻌﻪ &= #65193;ﺍﺩه اﻧﺪ . ﻭ ﻣﺤﺒّﺖ = ﻧﻮﻋﻰ ﺷﻔﻘﺖ ﻭﺗﺮﺣّ= 5250; ﮐﻪ ﻭﺳﻴﻌﺘﺮﻳ&#= 65254; ﻣﻌﻨﻰ ﺷﻔﻘﺖ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭼﻮﻥ ﺟﻮﻫﺮ ﻋﺸ&= #65238; ﻭﻋﻄﻮﻓﺖ ﻭ ﺭﺣ&= #65252;ﺖ ﻭ ﺍﺣﺴﺎﻥ ﻣﻴﺒ&= #65166;ﺷﺪ ﺭﺍﺑﻄﻪ ﺍﻳﻦ ﻣ&= #65236;ﺎﻫﻴﻢ ﺑﺎﻫﻢ،ﺗﻨﻬﺎ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺳﻠﻮﻙ ﺍA= 247;ﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65262;ﻓﻖ ﻭ ﮐﺎﻣﻞ ﭘﻴﺪﺍ = ﻣﻴﺸﻮﺩ. ﺭﻭﺵ ﺑﻴﺎﻥ ﺷﻌ&= #65198;ی ﻨﻤﻰ ﺗﻮﺍﻧﺪ ﻃ&= #65170;ﻴﻌﺖ ﻋﺸﻖ ﺭﺍ ﻧﺸﺎﻥ = ﺑﺪﻫﺪ. ﺑﻠﮑﻪ ﻣﺨﻠﻮﻃ&#= 65264; ﺍﺯﺗﺼﻮﺭ ﻳﻮﻧ&#= 65166;ﻧﻰ ﻓﻠﺴﻔﻪ ﻭ ﺳﻠﻮ&= #65241; ﻋﺮﻓﺎﻥ ﺷﺮﻗﻰ&#= 1548;ﺑﺎ ﺗﺼﻮﺭﺍﺕ ﻣﺴﻴ&#= 65188;ﻰ ﻗﺸﺮﻳّﻮﻥ ﺁﻧ= 5260;ﺎ،ﮐﻪ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺳﺖ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﮐﻪ ﺗثلیث ﻣﺴﻴﺢ ʋ= 69;ﺮﺍﻯ ﻣثاﻝ ﭼﻴﺴﺖ،ʌ= 61; ﻳﺎ ﺗﻮﻟﺪ ﺑﺪﻭﻥ ﭘ&= #65194;ﺭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ،= 5261; ﻳﺎ ﺻﻌﻮﺩ ﻣﺴﻴ&= #65186; ﺑﺎﺟﺴﻢ ﺍﻭ ﺑﺂ&= #65203;ﻤﺎﻥ ﭼﻪ ﺗﻮﺟﻴﻬﻰ ﺩ&= #65165;ﺭﺩ. ﺩﺭﻭﺍﻗﻊ ﻫﺮﮔ&#= 65262;ﻧﻪ ﺍﺭﺟﺎﻉ ﻋﺸﻖ ﺟ&= #65256;ﺴﻰ ﺑﻌﺎﻃﻔﻪ ﻭ ﺷﻔ&= #65240;ﺖ ﻭ ﺗﺮﺣّﻢ،ﺑﺎ = 5207;ﮑﺴﺖ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮ&#= 65193;. ﻭﻟﻰ ﻋﺸﻖ ﺍﻟﻬ&= #65264; ﺳﺎﻟﻚ ﺑﺎ ﺷﻔﻘ&= #65174; ﺑﮋﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﻣﺮﺑﻮﻁ ﻣ&= #65268;ﺒﺎﺷﺪ، ﻭ ﺑﻤﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ، ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺗﺴ= ﻠﻴﻢ ﻭ ﺍﺣﺴﺎس ﻣﺴؤ= 5247;ﻴّﺖ،ﻭ ﺍﺟﺮﺍﻯ ﺩﺳﺘﻮ&#= 65197;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﻄﺮﻯ ﮊﻧﺘʌ= 68;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻭ ﻋ= ﻬﺪ ﺍﻟﺴﺖ ﺍﺳﺖ. ﮐﻪ= ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65197;ﻭﺣﻰ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻣﺪﺑّﺮ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺗﻌﻬّﺪﺩ= 5165;ﺷﺘﻪ ﺍﺳﺖ. ﻭﻟی ﻴس ا&#= 65199; ﮐﻤﺎﻝ ﻭﺑﺎﺯﮔ&#= 65208;ت ﺒﺨﻠق اﺳﺖ،ﮐʌ= 58; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺍﺭﺍﻯ &= #65227;ﺎﻃﻔﻪ ﺑﺮﺗﺮ ﺍﺯ ﺍﺣﺴ&= #65166;س ﻭﻋﺸﻖ ﺑﻬﻤﻪ ﻫ&= #65204;ﺘﻰ،ﺑﺨﺼﻮﺹ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺷﻔﻘﺖ ﻭ ﺗﺮﺣ= ّﻢ ﺍﻭ ﺍﺯ ﻣﺤﻞ ﻣﻘ= ﺎﻡ ﺑﺎﻟﺎﺗﺮ ﺑﭙﺎ&#= 65163;ﻴﻦ ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭﺍﻗﻌﻴّﺖ ﺩﺍ= 5197;ﺩ. ﻭﻣﺴﺄﻟﻪ ﻋﺸﻖ &= #65183;ﺴﻤﺎﻧﻰ ﭼﻪ ﺭﺳﺪ ﺑﻌﺸﻖ = ﺟﻨﺴﻰ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺷﮑﺴﺖ ﺑﺨﻮﺭﺩ. = ﺣﺘﻰ ﺍﮔﺮ ﺳﺎﻟﻚ ﻋﻬ&= #65194; ﺷﮑﻨﻰ ﮐﻨﺪ،ﭘ= 5268;ﺮ ﺣقّ اﻭ ﻣﻴﺪﺍA= 255;ﺪ ﮐﻪ ﺍﺯ ﺁﺯﺍﺩﻯ = ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ ﺳﻠﻮﻙ &= #65165;ﻟﻬی اﺳﺘﻔﺎﺩه ﻨﻤA= 166;ﻳﺪ. ﻋﺸﻖ ﺍﻟﻬﻰ ﺳﺎ&= #65247;ﻚ ﮐﻪ ﺑﭙﻴﺮ ﺍﻟﻬ&= #65264; ﻭ ﺑﻴﮑﺎﻳﻚ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩ ﺧﻮﺩ،ﺑ= 5166; ﻋﻤﻞ ﺗﻮﺣﻴﺪ ﻭ&= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ،ﺑﻴﻦ ﺧ= 5262;ﺩ ﻭ ﺁﺧﺮﻳﻦ ﻣﻌﺒ&= #65262;ﺩ ﺍﻟﻬﻰ ﺍﺳﺖ که &#= 65252;ﻨﺠﺮ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ &= #65261; ﺣﺘﻰ ﻣﺮﮒ ﻗﺒﻞ = ﺍﺯ ﻣﺮﮒ ﻣﻴﺸﻮﺩ. ﺍ= ﻣﺎ ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ &= #65267;ﻚ ﺗﺠﺮﺑﻪ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﺑﺸﺮﻯ ﻧﺎﺳﻮ&= #65175;ﻰ ﺍﺳﺖ ﮐﻪ ﺍﻧﮕﻴ&= #65200;ﻩ ﺗﻮﻟﻴﺪ ﻣثل ﻭ &#= 65169;ﺎ ﻓﺸﺎﺭ ﻫﻮﺭﻣﻮ&#= 65255;ﻬﺎ ﺑﺎﻋث ﺁﻥ ﻣﻴﮕ&#= 65198;ﺩﺩ ﭘس ﻋﺸﻖ ﺍﻭ ﻣﺤ&= #65176;ﻮﻯ ﺍﻧﻔﻌﺎﻟﺎﺕ ﻧ&#= 65236;ﺴﺎﻧﻰ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪ&#= 65257; ﻫﺎ ﻣﻴﺒﺎﺷﺪ ﻭ = ﭼﻮﻥ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻋﺎﻃﻔ= ;ﻪ ﭼﻪ ﺭﺳﺪ ﺑﺸﻔﻘ&= #65174; ﻭ ﺗﺮﺣّﻢ ﺩﺭ ﺁ&= #65253; ﻧﻴﺴﺖ. ﻭ ﺍﮔﺮ ﺩ= ;ﺭ ﻇﺎﻫﺮ ﺗﺮﺣﻤّ= 5264; ﺷﺪ ﻋﻤﻠﺎ ﺑﻴﻚ = ﻧﻴﺎﺯ ﻭ ﻋﻘﺪﻩ ﺭﻭﺍﻧ&= #65264; ﺧﻮﺩﺵ ﺗﺴﻠﻴﻢ &= #65207;ﺪﻩ،ﻭ ﺁﻧﺮﺍ ﺑﺠﺎﻯ ﺗ&= #65200;ﮐﻴﻪ ﺗﻘﻮﻳﺖ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺍﻧﺴﺎﻥ،ﻫﻤﮕA= 264; ﺑﺼﻮﺭﺕ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﺩﺭ ﻧﻄﻔﻪ ﻫﺴﺘ&= #65256;ﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﻃ= ﻮﻝ ﺯﻧﺪﮔﻰ ﺑﺎﺍﺳ&#= 65176;ﻔﺎﺩﻩ ﺍﺯ ﻗﺴﻤﺖ ﮐﻮﭼ&= #64401;ﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ که &#= 65194;ﺍﺭﺩ، ﺩﺭ ﺟﺴﻢ ﻭ ﺫﺍﺕ= ﻭ ﺭﻭﺍﻥ، ﺻﺮﻑ ﺗ&#= 65188;ﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺑﺮ= ﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65204;ﺦ ﺑﺸﺮﻯ ﺑﻌﺪﻯ،= 4380;ﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑﺮﺍ&= #65263; ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺑﺼﻮﺭﺕ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺁﻥ ﺗﻮﻟﺪ ﺑﺮﺗ&= #65198; ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﻭ= ﺍﮔﺮ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﺭﺳﻴﺪ، ﺁﻧﮕﺎ= 5257; ﻣﻴﺘﻮﺍﻧﺪ ﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ ﺭﺍ ﻣﻌ&= #65212;ﻮﻣﺎﻧﻪ ﺑﮑﺎﺭ ﮔﻴﺮﺩ. ﮐ= ﻪ ﻋﻤﻠﺎ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﺯ ﺩﺭ = ﺻﺪﺩ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ&#= 1548;ﺩﺭ ﺗﺴﻠﻴﻢ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ،ﻭﻧﺼﻴﺤA= 174; ﺑﻌﻤﻮﻡ ﺍﺳﺘﻔ&#= 65166;ﺩه کنند. ﺣُﺐّ ﻭ᥺= 7;ﺸق اﻟﻬﻰ ﺩﺭ ﻧﺎﻡ &= #65261; ﻇﺎﻫﺮ،ﺑﺎ ﻫﺮ= 4404;ﻮﻧﻪ ﻋﺸﻘﻬﺎﻯ ﺩﻳﮕ&#= 65198; ﻳﮑﻰ ﺍﺳﺖ. ﻭﻟﻰ= ﺩﺭ ﻣﺎﻫﻴّﺖ ﮐﺎﻣ= 5248;ﺎ ﻣﺨﺎﻟﻒ ﻭﻣﺘﻀ&#= 65166;ﺩ ﻫﺴﺘﻨﺪ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺑﺴﻮﻯ ﺑﺎﻟﺎ ﺑ&= #65166; ﺳﺮﻣﺎﻳﻪ ﮔﺬﺍ&#= 65197;ﻯ،ﺑﺎ ﺩﻫﺶ ﻭﮔﺬﺷﺖ ﻭ = ﻗﺒﻮﻝ ﺍﺩﺍﻣﻪ ﻓﻘﺮ ﺳ&= #65248;ﻮﮐﻰ ﺧﻮﺩ ﺗﺎ ﺁﺧﺮ ﻋ= ﻤﺮ،ﻭ ﻋﺸﻘﻬﺎﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﺑﺰﻥ ﻭ ثرﻭﺕ ﻭ &= #65251;ﻘﺎﻡ ﻭ ﻏﻴﺮﻩ،ﺳﺮﺍ= 5203;ﺮ ﻗﻬﻘﺮﺍﺋﻰ ﺭﻭ &= #65169;ﺴﻤﺖ ﭘﺎﺋﻴﻦ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺟﺰ ﺍﺗﻠﺎﻑ = ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻧ&= #65268;ﺴﺖ. ﺁﻧﮕﺎﻩ ﺑﺮﺣﺴ&#= 65168; ﺑﻘﻴّﻪ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ ﺍﺳﺖ،= 4400;ﻪ ﺑﻴﻚ ﻧﻮﻉ ﺣﻴﻮ&= #65165;ﻧﻰ ﺑﺎ ﻧﺴﺦ ﺑﺪﺗﺮ = ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﺩﺭﻳﻚ &= #65255;ﻄﻔﻪ ﻣﺎﺩﺭﻯ ﻗﺮﺍﺭ &= #65251;ﻴﮕﻴﺮﺩ،ﮐﻪ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺭﺍ ﺩﺭﺁﻳﻨ&= #65194;ﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ ﻭ = ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻭ ﺷﺎﻳﺪ = ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺭﺍ ﻋﺬﺍﺏ = ﺗﻮﻟﺪﺍﺕ ﻭﻣﺮﮔﻬﺎﻯ ﺩﺭ&#= 65165;ﻧﻮﺍﻉ ﭘﻴﺪﺍ ﮐﻨﺪ. ﭼﻮ= ﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﻓﺼﻮﻝ ﺁﺧﺮ ﺁﻥ ﺭﺳﻴﺪ&= #1548;ﺑﻬﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰﺗﺎ ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس ﺑﺎﻳﺪ &#= 65169;ﭙﺮﺩﺍﺯﺩ، ﺗﺎ ﭘس ﺍﺯ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﺑﺎﻳﺪ ﭘﻴﺶ ﺑﺮ&= #65261;ﺩ. ﻭ ﺯﻣﺎﻥ ﺃﺯﻟﻰ = ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﻭ ﺗﻨﻬﺎ = ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65252;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺣﺘ&#= 65264; ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃثیرﻯ ﻭ ﺃﺗﻤA= 264; ﻭ ﮔﻴﺎﻫﻰ ﺣﻴﻮ&= #65165;ﻧﻰ ﻫﻤﮕﻰ ﺍﻧﺠﺎﻡ &= #65235;ﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ،ﻳ= 5166; ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭ&= #65173;،ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﻃ&= #65262;ﻝ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﭘﺮ ﻋ= ﺬﺍﺏ ﺁﻏﺎﺯ ﻳﻚ ﻣﺄﻣ&= #65262;ﺭﻳّﺖ ﺍﻟﻬﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﺩﺭ ﻋﻤّﺎٴ= 548;ﺧﺎﻟﻖ ﻭ ﺻﺎﺩﺭ ﮐﻨﻨﺪ&= #65257; ﺍﻟﻠﻪ ﺑﻬﺴﺘﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﻫﻤﻪ ﻣ= ;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺍﻭﻟﻴﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﻟﻮﻫﻴّﺖ ﻧﺴ= 5170;ﻰ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ ﺑﺎ ﮐ&= #65252;ﺘﺮﻳﻦ ﭘﻴﺶ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺁﻣﺪﻯ= ; ﻧﺎﻣﻄﻠﻮﺏ،ﻭ&#= 65187;ﺘی غضب اﺯ ﻣﻌﺸﻮ = 2; ﻮ ﺍﺯ ﺭﻭﺵ ﺯﻧﺪﮔ&= #65264; ﻋﺎﺷﻘﺎنه ﭙﻴA= 194;ﺍ ﻧﻴﺴﺖ. ﮐﻪ ﺩﻭﭼ= ﺎﺭ ﺁﺯﺭﺩﮔﻰ ﻭﺑﻴ&#= 65252;ﺎﺭﻯ ﺭﻭﺍن ﻤﻴﺸﻮﺩ. &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﻋﺎﺷﻖ ﺍﻟﻬﻰ ﺩ&= #65197; ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ&#= 1548;ﮐﻪ ﻣﺪﺍﻡ ﺑﻠﺎﻳﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺑﻘﺼﺪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺳﺮ= ﻳﻌﺘﺮ ﻣﺨﺼﻮﺹ ﺳﺎﻟﻚ &= #65251;ﻴﺮﺳﺪ،ﮐﻪ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65203;ﻠﻮﮐﻰ ﺍﺳﺖ،ﮐﻪ اکنو= ;ن ﻣﻌﺼﻮﻣﻴّﺖ ﮐ= 5166;ﻣﻞ ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﮔﺮ ﺷﺨﺺ ﺑﺴ= ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﻤﻰ ﭘﺮ&= #65193;ﺍﺧﺖ ﺍﻳﻦ ﻫﻔﺖ ﺳﺮﻧ&= #65262;ﺷﺖ ﺳﻠﻮﮐﻰ ﺭﺍ ﻧﻤ&= #65264; ﺩﺍﺷﺖ،که ﺨﺪʋ= 65;ﻭﻧﺪ ﺗﻌﻴﻴﻦ ﻣﻴﮑﻨ&#= 65194;. ﻭﻟﻰ ﻧﺎﻇﺮ ﻧﺘ&= #65268;ﺠﻪ ﺻﺒﻮﺭﻯ ﻭ ﻋﺸﻖ = ﻭﺭﺯﻯ ﻭ ﺍﺭﺍﺩﻩ ﺳﺎﻟ&= #65242; ﺍﺳﺖ. ﮔﺮﭼﻪ ﻧﻈ= ﺮ ﭘﻴﺮ ﮐﺎﻣﻞ ﻧﻴ&= #65200; ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺩﺭ ﺭؤﻳﺎ ﻧﻴ&= #65200; ﻣﺮﺍﺗﺐ ﺭﺿﺎﻳ&#= 65174; ﻳﺎ ﻋﺪﻡ ﺭﺿﺎﻳ&= #65174; ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #65242; ﺑﺮؤﻳﺖ ﺳﺎﻟﻚ &#= 65261; ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﻭ = ﻣﻴﺮﺳﺪ. ﮐﻪ ﺗﺸﻮﻳﻖ ﻭ ﻳ= ﺎ ﺗﻨﺒﻴﻪ ﻭﻣﺘﻨ&#= 65170;ّﻪ ﮐﺮﺪﻥ ﺷﻮﺩ. ﭘس = ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺶ ﺁﻣﺪﻫ&= #65166;ﻯ ﺳﺨﺖ ﺁﻧﺮﺍ ﺗﻌ&= #65252;ّﻖ،ﻭﺣﺘﻰﺭ᥶= 7;ﻤﺘﻰ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194; ﻭ ﺳﭙﺎس ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺍﺭﺩ. ﻭﻣﻌﻤﻮ&= #65247;ﺎ ﺧﺪﺍﻭﻧﺪ ﺗﺎ ﺁ&= #65255;ﺠﺎ ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ &= #64400;ﺎﺭﺩ ﺑﺎﺳﺘﺨﻮﺍﻥ ﺳ&#= 65166;ﻟﻚ ﻧﺮﺳﺪ،ﺑﻠﺎﻳA= 166;ﻯ ﺳﻠﻮﮐﻰ ﻭﺗﺄﺧ&#= 65268;ﺮﺍﺕ ﺷﻬﻮﺩﻯ ﺭﺍ ﺍﺩ&= #65165;ﻣﻪ ﻣﻴﺪﻫﺪ. ﻭﭼﻮﻥ = ﺧﻄﺮ ﻧﺎﺍﻣﻴﺪﻯ ﻭ ﺗ&= #65198;ﻙ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ ﺩﺭ ﺳﺎﻟﻚ ﺑﺨﻮ&= #65165;ﻫﺪ ﺩﺳﺖ ﺑﺪﻫﺪ. ﺁﻧ= ﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺷﻬﻮ&#= 65193; ﺟﺪﻳﺪﻯ ﻣﻴﺪﻫ&#= 65194;،ﮐﻪ ﺳﺎﻟﻚ ﺍﻣﻴﺪﻭ&#= 65165;ﺭ ﺷﺪﻩ ﺑﺮﺍﻩ ﺧﻮ&= #65193; ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ. = ﻭ ﻫﺮﭼﻪ ﺳﺎﻟﻚ ﺩ&= #65267;ﺮﺗﺮ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪﻯ ﺑﺮﺳﺪ، ﺑﻨﻔﻊ &#= 65165;ﻭ ﺑﺮﺍﻯ ﺫﺧﻴﺮﻩ &= #65153;ﺧﺮﺕ،ﻳﺎ ﺑﺮﺍﻯ ﻣﺮﺣﻠﻪ &= #65169;ﻌﺪﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻠﻮﻙ ﺍﺳﺖ. = 4380;ﻪ ﺑﺴﺎ ﺳﺎﻟﻚ ﺑﺨ&= #65166;ﻃﺮ ﺧﻄﺮ ﻧﺎﺍﻣﻴﺪ&#= 65263; ﺑﺸﻬﻮﺩﻯ ﺑﺮﺳ&#= 65194;. ﻭﻟﻰ ﺩﺭﻣﺮﺣﻠ&#= 65258; ﺑﻌﺪﻯ ﻧﺘﻮﺍﻧ&#= 65194; ﺑﻮﻇﺎﻳﻒ ﺧﻮﺩ &= #65175;ﺎ ﺁﺧﺮ ﻋﻤﺮ ﺑﭙﺮ&= #65193;ﺍﺯﺩ. ﻭ ﻳﺎ ﺑﺎ ﺳﺮﻧﻮ= ﺷﺖ ﺳﺨﺖ ﺗﺮﻯ ﺁﻥ ﻣ= ﺮﺣﻠﻪ ﺭﺍ ﺑﮕﺬﺭﺍﻧﺪ&#= 1548;ﮐﻪ ﺑﺸﻬﻮﺩ ﺑﺎﺯ ﺑ&= #65166;ﻟﺎﺗﺮﻯ ﺑﺮﺳﺪ. ﻭ ﺍﮔﺮ ﻣ= ;ﺮﮒ ﻃﺒﻴﻌﻰ ﺩﺳﺖ ﺩ&= #65165;ﺩ،ﺩﻧﺒﺎﻟﻪ ﮐﺎﺭ ﺳﺎﻟﻚ ﺩﺭ = ﺗﻮﻟﺪ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﮐﻪ ﺑﺎ ﮐﺮ= ;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ،ﭼﻮA= 253; ﻋﻘﻞ ﻭ ﺻﺒﻮﺭﻯ = ﻭ ﻧﻴﺮﻭﻯ ﻋﺸﻖ،= 5193;ﻧﺒﺎﻟﻪ ﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨﺪ. ﻭ= ﭘﺶ ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺑﺸﻬﻮﺩ &= #65183;ﺪﻳﺪﻯ ﻣﻴﺮﺳﺪ. ﺁﻧﻬﻢ = ﺍﮔﺮ ﺁﻧﮕﺎﻩ ﺑﺨﻮﺍ&#= 65259;ﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﮑﻨﺪ. ﭼﻮﻥ ﻫﻤ= ﻴﺸﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺿﺎ&#= 65267;ﺖ ﻭﺩﺍﻭﻃﻠﺒﻰ ﻭ &= #65165;ﺻﺮﺍﺭ ﺩﺭ ﻃﻠﺐ ﺑﺴﻠﻮ&= #65241; ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎ= ;ﻳﺪ ﺑﺮﺳﺪ،ﻭﻧﻪ ﺗ= 5188;ﻤﻴﻠﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻳ&= #65166; ﺁﺧﻮﻧﺪ ﻗﺸﺮﻯ &= #65175;ﺎﺯﻳﺎﻧﻪ ﺑﺪﺳﺖ،ﻣﮕﺮﺑA= 166;ﻓﺸﺎﺭ ﻓﻄﺮﺕ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ،ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ = ﺗﺬﮐّﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65212;ﺎﺣﺐ ﺍﺳﺘﻌﺪﺍﺩ ﻣﻴ&#= 65170;ﺎﺷﺪ ﮐﻪ ﺩﺭﻫﻤﮕﺎﻥ &= #65267;ﻦ ﺗﺬﮐّﺮﺍﺕ ﺩﺍ= 5163;ﻢ ﺍﻟﻬﻰ ﻫﺴﺖ ﺗﺎ<= /span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭼﻪ ﻭﻗﺖ ﺗ= ;ﺴﻠﻴﻢ ﺑﺨﺪﺍ، ﻳﺎ ﺗﺴ&#= 65248;ﻴﻢ ﺑﻬﻮس ﻏﺎﻟﺐ ﮔ&#= 65198;ﺩﺩ ﭘس ﻣﺤﺒّﺖ ﻭ ﺷ&#= 65236;ﻘﺖ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ،ﺑﺎ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﺸﻖ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻳﮑﻰ ﻧﻴﺴﺖ ﻭ ﻣ= ﺨﺎﻟﻔﺖ ﺩﺭ ﺟﻬﺖ ﻭ ﻫﺪﻑ= ﻫﺴﺘﻰ. ﺍﺣﺴﺎﺳﺎﺕ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺪ&= #65197;ﺟﻪ ﺍﺣﺴﺎﺳﺎﺕ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﮐﻪ ﻋﺎﻃ&= #65236;ﻪ ﺷﺪﻩ ﺍﺳﺖ ﺯﻧﺪ&= #65257; ﺍﺳﺖ. ﭘس ﺗﺮﺣّ&#= 65250; ﻭ ﺷﻔﻘﺖ ﮐﻪ ﺍﺯ= ﺑﺎﻟﺎﺗﺮ ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﺑ&= #65166;ﻳﺪ ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﻭﻟﻴﺎ،ﺁﻧﻬA= 250; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5255;ﻈﺮﻳﻪ ﺍﻭﻧﺎﻣﻮﻧﻮ ﺩ&#= 65197; ﺗﻮﺣﻴﺪ ﻧﻮﻋﻰ &= #65191;ﺎﺹ ﺍﺯ ﻋﺸﻖ ﺍﻟﻬﻰ = ﺩﺭ ﺟﻬﺎﻥ ﻣﺴﻴﺤﻴ&#= 65174; ﻫﺴﺖ، ﮐﻪ ﺁﻧﺮ&#= 65165; ﻫﻤﺮﺍﻩ ﻋﺎﻃﻔ&#= 65258; ﻭ ﺷﻔﻘﺖ ﻣﻴﺪﺍ&= #65255;ﻨﺪ. ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 5261; ﻳﺎ ﺩﺭﺍﺯﺍﻯ ﻫ&= #65198; ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ &= #65203;ﺎﻟﻚ ﺍﺣﻮﺍﻝ ﻭ ﻋﻘﻞ = ﻭ ﺍﻓﮑﺎﺭ ﻭ ﻋﻮﺍ&= #65219;ﻒ ﻣﺮﺑﻮﻃﻪ ﺑﻤﻘ&#= 65166;ﻡ ﺟﺪﻳﺪ ﺧﻮﺩﺭﺍ&#= 65251;ﻴﻴﺎﺑﺪ. ﺑﻨﻈﺮ ﻣﺘﻔﮑّ= 5198;ﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﺍ= 5211;ﻮﻟﺎ ﻋﺸﻖ ﺗﻨﻬﺎ ﺩﺭ = ﺣﻖ ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ &= #65261;ﺷﻬﻮﺍﻧﻰ ﺑﺎﻳﺪ ﺍﻃﻠﺎﻕ &= #64404;ﺮﺩﺩ. ﻭ ﺍﻳﻨﺎﻥ ﺩﺭ ﻫ= ﺮ ﺣﺎﻝ،ﻣﻔﻬﻮﻡ = 5227;ﺸﻖ ﺭﺍ ﺗﻔﺴﻴﺮﺍﺕ &= #65227;ﻘﻠﻰ ﻭﺍﺭﺍﺩﻯ ﻭﻣﺎ&#= 65193;ﻯ ﺩﻧﻴﻮﻯ،ﻭ ﺑﺮ= 5187;ﺴﺐ ﻋﻘﻞ ﺣﻴﻮﻟﺎﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ. ﮐﻪ ﺑﺮﺍﻯﺗﻌﺎ&#= 65247;ﻰ ﺭﻭﺡ،ﺗﻔﺴﻴﺮA= 263; ﻣﻮﻓﻖ ﻧﻴﺴﺘﻨ&#= 65194; ﻭ ﻓﺮﻳﺒﻨﺪﻩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﻗﺴﻤﺘ= ﻰ ﺍﺯ ﻋﻤﺮ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺻﺮﻑ ﺁﻥ ﻣﻴ= ﮑﻨﻨﺪ. ﻭ ﻧﻪ ﺻﺮﻑ ﻋﺸﻖ= ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺳﻠﻮﮐﻰ. ﻋ= 5248;ّت ﺒﻄﻠﺎﻥ ﺍﻳﻦ ﺗ&= #65236;ﺴﻴﺮﺍﺕ، ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓ&#= 65176;ﻦ ﺃثر ﻭ ﺗﺤﮑّﻢ = 5227;ﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﮐﻪ ﺑﺼﻮﺭﺕ ﻋﻘ&= #65268;ﺪﻩ ﻇﺎﻫﺮﻣﻴﮕﺮﺩ= 5193;. ﻭﻫﻮس ﻭﮐﻤﺒﻮ= 5193;ﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65197;ﻭﺍﻥ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65165;ﺷﺒﺎﻉ ﮐﻨﺪ. ﮐﻪ ﺍﻳﻦ ﺻ= ;ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﺭﻭﺍ&#= 1606; ﻮﺍﺷﺒﺎﻉ ﺁﻥ ﺑ&= #65166;ﻋث ﺗﺸﻨﮕﻰ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﺸﻮﺩ. ﻭ ﺑﻘﻴ= ﻤﺖ ﺍﺗﻠﺎﻑ ﺳﺮﻳﻌ&#= 65176;ﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﺴﻢ ﻭ ﺫﻫﻦ = 5191;ﻮﺩﺁﮔﺎﻩ ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺸﻮﺩ . ﺣﺘﻰ ﺍ= ;ﻳﻦ ﻓﻠﺎﺳﻔﻪ ﺍﻧﻮ&#= 65165;ﻉ ﻋﺸﻘﻬﺎﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻭﻣﺎﺩﻯ ﺭﺍ،ﻧ= 5166;ﻡ ﻋﺸﻖ ﺭﻭﺣﻰ ﻣﻴ&= #65194;ﻫﻨﺪ. ﺯﻳﺮﺍ ﺁﺧﻮﻧﺪ&#= 65259;ﺎ ﻭ ﮐﺸﻴﺸﺎﻥ ﮐﻪ = ﻣﺒﻠّﻎ ﻋﺸﻘﻬﺎﻯ ﺟﺴﻤ&#= 65264; ﻫﺴﺘﻨﺪ،ﻭﺩﻭA= 197; ﮐﻨﻨﺪﻩ ﭘﻴﺮﻭ&#= 65165;ﻥ ﺧﻮﺩ ﺍﺯﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺩﺭﺳﻠﻮﻙ ﺑﺎ ﻭ&= #65247;ﺎﻳﺘﻬﺎی اﻟﻬﻰ ﻣﻴﺒﺎﺷ= 5256;ﺪ،ﺍﻳﻦ ﻧﺎﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﻭﺣﻰ= ; ﺭﺍ ﻣﻴﺪﻫﻨﺪ ﻭ ﻋﺸ&= #65238; ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺗﻨﻬﺎ ﻋﺸﻖ ﺳﻠﻮﮐﻰ ﺑ&= #65166; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; ﮐﻪ ﻫﻴﭻ ﺍﺭﺗﺒ&= #65166;ﻃﻰ ﺑﺎ ﺁﺧﻮﻧﺪﻫﺎ &= #65261; ﻣﻠّﺎﻫﺎ ﻭ ﮐﺸ&#= 65268;ﺸﺎﻥ ﻭ ﻣﻮﺑﺪﺍﻥ ﺁﻥ = ﺍﺩﻳﺎﻥ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺁﻧ= ﺎﻥ ﺗﺠﺮﺑﻪ ﺳﻠﻮﮐ&#= 65264; ﻧﺪﺍﺷﺘﻪ،ﭘسʌ= 27;ﺒﺎﺩﺍﺕ ﺷﺮﻙ ﺁﻣﻴﺰ ﺩﺍ&= #65197;ﻧﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺗﻌﺒّﺪ ﻣﻴﮑﻨ= 5256;ﺪ ﻳﻌﻨﻰ ﻋﺒﺎﺩﺕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻃﻞ. ﭼﻮن عباﺩﺍﺕ ﺁﻧﻬʋ= 66; ﺑﺨﺪﺍﻭﻧﺪ ﻭ ﺁﺳﻤﺎﻥ ﻧﻤﻴ&= #65198;ﺳﺪ،ﮐﻪ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺼ&#= 65262;ﺭﺕ ﺁﻧﻬﺎ ﮐﻮﺑﻴﺪ&#= 65257; ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ = ﻭﺳﻴﻠﻪ ﺭﺳﺎﻧﺪﻥ ﻋﺒﺎ&#= 65193;ﺍﺕ ﻭ ﺩﻋﻮﺍﺕ ﺧﻮﺩ = ﺑﺨﺪﺍﻭﻧﺪ ﻧﺪﺍﺭﻧﺪ. ﺩﺭ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻭﺍ&#= 65255;ﺎﺕ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻋ&= #65208;ﻖ ﻭﮐﺸﺶ ﻭ ﻏﺮﻳﺰ&= #65257; ﻫﺴﺖ،ﮐﻪ ﻧﺸﺎ= 5255;ﻰ ﺍﻯ ﺍﺯ ﻋﺸﻖ ﺍﺭ= ﺍﺩﻯ ﻭ ﺍﻟﻬﻰ ﻧﺪﺍﺭ&= #65193;. ﻭﻟﻰ ﻫﺮ ﺷﺒﻰ ﺭ= ﻩ ﺭﻭﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻳﻚ ﺷᥴ= 8; ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﻣﺎ ﺳ= ﺎﻟﻚ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻫ= ﺮﻭﻯ ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﻫﻤﻴﺸﻪ ﺁثاﺭ = 5169;ﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺗﺰﮐﻴ&#= 65258; ﻧﺸﺪﻩ ﺑﺴﻄﺢ ﺷ&= #65260;ﻮﺩﻯ ﺑﺎﻟﺎ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺑ&= #65260;ﺘﺮ ﻭ ﻋﻘﻞ ﺑﻴﺸﺘﺮ = ﻣﻨﺘﻘﻞ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺑ= ﺮﺗﺮ ﻭ ﺍﺭﺍﺩﻫﺎﻯ ﻧ&= #65268;ﺮﻭﻣﻨﺪﺗﺮ ﺩﺭﭘﺎﮐﺴﺎﺯﻯ= 548; ﺑﻘﻴﻪ ﺻﻔﺎﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ &= #65251;ﻴﮑﻨﺪ. ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺑ&= #65198;ﺍﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ = ﺳﻄﺤﻰ ﮐﻪ ﻫﺴﺖ، ﺍﺣﺴ&#= 65166;س ﺁﻥ ﻧﻤﻰ ﮐﻨﺪ،&#= 65267;ﺎ ﻋﻤﻴﻘﺎ ﺩﺭﻙ ﺧ&= #65220;ﺮﺭﺍ ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﻭ= ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﮐ&= #65252;ﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍ= ;ﺯ ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﻣﻌﺎﻳﺐ ﺣﻴﻮﺍ&#= 65255;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺩﺭ ﺣﺪّ کفاﻳﺖ ﻭ A= 207;ﺮﻁ ﮐﺎﻓﻰ ﺣﺘﻤﺎ ﻧ&= #65184;ﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺭﺍ ﺑﺴﺎﻟﻚ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﻟﺬﺍ ﺩﺭ ﺍﻧﺴ= ﺎﻥ ﺁثاﺭﻯ ﺍﺯ ﺗﻤ= 5166;ﻡ ﺍﻧﻮﺍﻉ ﻗﺒﻠﻰ &= #65165;ﻭ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭﻯ ﻫﺴﺖ. ﭼﻪ ﺗﻮ= ;ﻟﺪﺍﺕ ﺟﻤﺎﺩﻯ ﻳﺎ ﮔﻴ&= #65166;ﻫﻰ ﺑﺎﺷﺪ،ﻳﺎ ﺣﻴ= 5262;ﺍﻧﻰ ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65259;ﻤﭽﻨﺎﻥ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ، ﻣﮕﺮ ﺩﺭ ﻓﺼﻮﻝ = ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭ ﻧ= ;ﻄﻔﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣ&= #65250; ﻣﺎﺩﺭ ﻇﺮﻑ ﻣﺪ&= #65173; ﺑﺎﺭﺩﺍﺭﻯ ﻣﺎ&#= 65193;ﺭ،ﺑﺘﺮﺗﻴﺐ ﻭ ﺳﺮﻳﻊ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻤﺎﻡ ﺍﺩﻭﺍﺭ ﻧﻮﻋﻰ &= #64344;ﻴﺸﻴﻦ ﺧﻮﺩﺭﺍ ﺗﮑﺮﺍ&#= 65197; ﻣﻴﮑﻨﺪ. ﻭ ﻫﺮ ﺯ= ;ﻣﺎﻥ ﭼﻨﻴﻦ ﺑﺸﮑﻞ ﻳ&= #65242; ﺣﻴﻮﺍﻥ ﻭ ﺣﺘﻰ = ﻗﺒﻠﺎ ﮔﻴﺎﻩ ﻭﺟﻤﺎﺩ &= #65197;ﺳﻴﺪﻩ، ﮐﻪ ﭼﻮﻥ ﺑﻤﺮﺯ = ﮐﻨﻮﻧﻰ ﺑﺸﺮﻯ ﺷﺎﻳﺴﺘ&#= 65258; ﻣﻴﺮﺳﺪ ﺁﻏﺎﺯ &= #65169;ﺘﻮﺳﻌﻪ ﺍﻓﻘﻰ ﻭ ﺗﮑﻤﻴ&= #65246; ﺟﺴﻢ ﺟﻨﻴﻦ ﻣﻴ&= #65208;ﻮﺩ. ﺑﻘﻮﻝ ﻣﻠّﺎﻯ &#= 65197;ﻭﻣﻰ ﺍﺯ ﺟﻤﺎﺩﻯ ﻣﺮ&= #65193;ﻡ ﻭﻧﺎﻣﻰ ﻭ ﮔﻴﺎ&= #65259;ﻰ ﺷﺪﻡ،ﻭ ﺍﺯ ﻧﻤ&#= 65166; ﻣﺮﺩﻡ وﺣﻴﻮﺍ= 5253; ﺳﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭﺁﻭ= ;ﺭﺩﻡ، ﻭ ﺍﺯ ﺣﻴﻮﺍﻧﻰ = ﻧﻴﺰ ﻣﺮﺩﻡ ﻭ ﺍﻧﺴﺎ&= #65253; ﺷﺪﻡ، ﭘس ﻣﻦ ﮐ&#= 65264; ﺯﻣﺮﺩﻥ ﻫﺎ ﮐﻢ = ﺷﺪﻡ. ﺍﻳﻦ ﮔﺬﺍﺭ ﺍﺯ = ﺍﻧﻮﺍﻉ،ﭼﻪ ﺍﻳﻨﻚ ﺩﺭ ﺭﺣﻢ = ﻣﺎﺩﺭ ﺑﺎﺷﺪ، ﻭ ﭼﻪ ﺩ&= #65197; ﺗﺎﺭﻳﺦ ﺃﺯﻟﻰ &= #65175;ﺎ ﮐﻨﻮﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ،ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﻓﺮﻣ&#= 65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷ= ﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭﺗ&= #64401;ﺎﻣﻞ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﺮ&= #65193;ﻩ، ﻭ ﺑﺎﻳﺪ ﺍﻣﺮﻭ&= #65199; ﻧﻴﺰ ﺗﺎ ﺃﺑﺪ ﭘ= ﻴﺶ ﺑﺮﻭﺩ. ﻭ ﻫﺮ ﺑﺎ= ;ﺭ ﺑﮑﻤﺎﻝ ﺍﻟﮕﻮ&#= 65263; ﻧﻮﻋﻰ ﻭ ﺍﻳﺪﺁ&= #65245; ﮐﻤﺎﻝ ﻧﻮﻉ ﺩﺭ = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺮﺳﺪ. = ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺎﻳﺪ ﺑﺸﻬﻮﺩ ﻭ ﮐﺴﺐ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﺪ. ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺑ&= #65166;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ ﻧﻴﺰ ﺑﺮﻭﺩ. ﻣﻨ= ﺘﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ ﻫﻔﺖ ﺳﺎ&= #65247;ﻪ،ﻭ ﻳﺎ ﮐﻤﺘﺮ ﻭﺑﻴ&= #65208;ﺘﺮ،ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ ﻫﻤّﺖ &#= 65261; ﻋﺸﻖ ﻭ ﺍﺭﺍﺩﻩ = ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻤﺎﻧﻰ ﮐʌ= 58; ﺩﺭ ﺳﻠﻮک ﻤﻴﭙﺮﺩ= 5165;ﺯﺩ، ﻫﺮﭼﻪﺑﻴﺸﺘﺮ &#= 65165;ﺯ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎ ﭘﺎﮐﺴﺎﺯﻯ &= #64400;ﻨﺪ،ﻭ ﺻﻔﺎﺗﺖ ﺍﻟﻬﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﺑ&= #65268;ﻨﺪﻩ ﺭﺍ ﺑﺎ ﮐﻤﻚ ﺧﺪ= ﺍﻭﻧﺪ،ﺩﺭ ﺍﻣﺎﻡ ﻳﺎ ﭘﻴﺮ = ﺍﻟﻬﻰ،ﻭﻫﺪﺍA= 267;ﺖ ﻧﻈﺮﻳّﺎﺕ ﺍﻭ &#= 65153;ﻧﻘﺪﺭﺗﻤﺮﻳʌ= 54; ﮐﻨﺪ،ﺗﺎ ﺗثب®= 0;ت ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﻚ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﺷﻮﺩ. ﺩﺭ ﺗﺤﻘﻴ= ﻖ ﻋﻠﻤﻰ ﺍﺧﻴﺮ 95 </span= ><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺩﺭ ﺻﺪ = ﮊﻧﻬ</span><span lang=3DAR-SA>ﺎﻯ ﺍﻧﺴﺎﻥ A= 197;ﺍ ﺍﺯ ﻧﻮﻉ ﮊﻧﻬﺎ&= #65263; ﮔﻴﺎﻫﻰ ﺩﻳﺪه اﻧﺪ،ﮐﻪ ﻋﻤﻠA= 268;ّﺎﺕ ﺣﻴﺎﺗﻰ ﺭﺍ ﺍﺩ&= #65165;ﺭﻩ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﺯ= ﺁثاﺭ ﻣثبت ﮔﺬﺷﺘﻪ A= 259;ﺴﺘﻨﺪ. ﻭ ﺑﻘﻴﻪ ﮊﻧﻬﺎ = ﺍﺯ ﺩﻭﺭﻩ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﮔ&#= 65268;ﺎﻩ ﻧﻴﺴﺖ. ﭼﻮﻥ ﺣﺮ= ﺹ ﻭ ﻃﻤﻊ ﻭ ﻏﻀﺐ ﻭ= ; ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264;. ﻭ ﻋﻘﻞ ﻧﻴﺰ ﺁﻧ= ﻘﺪﺭ ﺿﻌﻴﻒ ﺍﺳﺖ،ﮐ= 5258; ﻧﺎﻡ ﺁﻧﺮﺍ ﺑﺠ&= #65166;ﻯ ﻋﻘﻞ ﻏﺮﻳﺰﻩ ﺑ&= #65166;ﻳﺪ ﮔﺬﺍﺭﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﮔ= ﺮ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #65155;ﺻﻞ ﻫﺮ ﻋﺸﻖ ﺩﺭ ﺗﺠ= ﺮﺑﻪ ﺣﺴّﻰ ﺍﺳﺖ،ﺩA= 197; ﺑﺎﺭﻩ ﻋﺸﻖ ﺟﺴ&= #65252;ﺎﻧﻰ ﻭﻧﻔﺴﺎﻧﻰ ﭼﻨ&#= 65268;ﻦ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻋ= ;ﺸﻖ ﺍﻟﻬﻰ،ﻧﺘﻴﺠA= 258; ﺗﺠﺮﺑﻪ ﺣﺴّﻰ= 548;ﻭ ﺳﭙس ﺗﺠﺮﺑﻪ ﻋ&#= 65166;ﻃﻔﻰ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ ﮐﻪ ﻫﺮﮐﺶ ﺷﺨﺼ&= #65166; ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﺪ،ﺗﺎﺑﻘʌ= 68;ﻪ ﻣﺮﺍﺣﻞ ﭘﻴﺸﺮ&#= 65235;ﺘﻪ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ،ﮐﻪ ﺍﺯ &#= 65155;ﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺑﺎ ﺭ= ﻧﺠﻬﺎﻯ ﺗﻮﻟﺪﺍﺕ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﺟﻤﻊ ﺁﻭﺭﻯ ﻭ ﺫ= ﺧﻴﺮﻩ ﺷﺪﻩ،ﺧﻮﺩﺭﺍ = 5175;ﺼﺤﻴﺢ ﻭ ﺗﮑﻤﻴﻞ ﺩﺭ ﺻ= ﻔﺎﺕ ﻭ ﺷﺮﺍﻳﻂ ﻟﺎﺯ&= #65249; ﺩﻳﮕﺮ ﺑﻨﻤﺎﻳ&#= 65194;،ﺗﺎ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194;ﺍﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺸﻮﺩ. ﻭ ﺍﻟّﺎ = ﭘس اﺯ ﮐﺎﺭﻣﺎﻫﺎ= 5263; ﻣﮑﺮﺭ، ﺯﻣﺎﻧ= 5264; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺑﺎﻳﺪ ﺑﺮﺳﺪ. ﻭ= ﻟﻮ ﺻﺪﻫﺎ ﺑﺎﺭ ﺍﻳ&= #65254; ﮐﺎﺭﻣﺎﻫﺎ ﺗﮑ&#= 65198;ﺍﺭ ﺷﻮﺩ. ﻭ ﺧﻠﺎﺻﻪ= ﻋﺸﻘﻬﺎﻯ ﻣﺎﺩﻯ ﻭ ﺟﺴﻤﻰ = ﻭ ﺑﺸﺮﻯ ﻭﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﻧﻔﺴﺎﻧﻰ ﺳﺮ&= #65165;ﺳﺮ ﻋﺸﻘﻬﺎﻯ ﻧﺎﺑ&#= 65262;ﺩ ﮐﻨﻨﺪﻩ ﺫﺍﺕ ﺍ&= #65211;ﻠﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﻨﺠﺮ ﺑﮑﺎﺭﻣ&#= 65166;ﻫﺎ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻫﻤ= ﻪ ﻣﺎﻧﻊ ﻳﮕﺎﻧﻪ &= #65227;ﺸﻖ ﺩﺭﺳﺖ ﺍﻟﻬﻰ ﺩ&= #65197; ﺳﻠﻮک اﻟﻬﻰ ﻣ= 5268;ﺒﺎﺷﻨﺪ. ثرﻭﺕ ﺍﻧﺴﺎﻥ = 5197;ﺍ ﺳﺘم کاﺭ ﺗﺮ ﻣ= 5268;ﮑﻨﺪ،ﻳﺎ ﺍﮔﺮ ﻣﻘﺎﻣﺎﺕ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻭﺯﻭﺭﻣﻨﺪﻯ ﻭ &= #65199;ﻳﺒﺎﺋﻰ ﭘﻴﺪﺍ ﮐﻨﺪ،ﮐ= 5258; ﺑﺎﻋث ﻏﺮﻭﺭ ﺑ&#= 65194;ﻳﮕﺮﺍﻥ ﻭ ﻓﺮﻳﺐ ﺧﻮﺭﺩ&= #64404;ﻰ ﺧﻮﺩ ﻣﻴﺸﻮﺩ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺧﻴﺮﺍﺕ ﻭ&= #65251;ﺒﺮﺍﺕ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﺑ= ﺎﺭﻫﺎ ﺣﺠﻬﺎﻯ ﻣﻘﺪّ= 587; ﮐﻨﺪ ﻭﻟﻰ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻧﮑﺮﺩﻩ &= #65169;ﺎﺷﺪ، ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺷﺮﻙ ﺑﻴﺸﺘﺮ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺗﻘ= ﻠﻴﺪ ﺍﺯ ﺁﺧﻮﻧﺪ ﻓﺎ&= #65203;ﺪﻯ ﺩﺭ ﻫﺮ ﻣﺬﻫﺐ ﺩ= ﻳﻨﻰ ﻗﺸﺮی ﻮﺑﺎﻃﻠ= 5264; ﺷﺪه اﺳﺖ. ﭼﻮن &#= 65252;ﺄﻣﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #65198;ﺑﻴت ﺪﻳﻨﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﻋﺸﻖ ﺍﻟﻬﻰ ﻭ ﺳﺎﺯﻧ&= #65194;ﻩ،ﻭ ﺑﺎﻗﻰ ﮔﺰﺍﺭ ﻣ&= #65240;ﺎﻡ ﻭ ﺑﻘﺎﻯ ﻭﺍﻗﻌ&= #65264; ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑ&= #65154;ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﺍﺳ&= #65174;. ﻭ ﻋﻤﻠﺎ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﻣﺎﺩﻯ،ﻭ ﻋﺪﻡ &#= 65227;ﺸﻖ ﻭﺭﺯﻯ ﺍﻟﻬﻰ ﺑ&= #65262;ﺳﻴﻠﻪ ﻭﺭﺍﻩ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﻫﻤ= 5166;ﻥ ﺍﻭﻧﺎﻣﻮﻧﻮ ﻣ&#= 65268;ﺒﺎﺷﺪ، ﮐﻪ ﺗﺮﻙ ﺫﺍﺕ ﻓ= ﻌﻠﻰ،ﺑﻘﺼﺪ ﺑﻘﺎﻯ ﻣﻮﻗّﺖ &#= 64400;ﻨﻮﻧﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺸ&= #65198;ﻯ ﭼﻨﺪ ﺳﺎﻟﻪ ﺍﺳ&= #65174;. ﻭ ﺍﻟّﺎ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻓﻨﺎﻯ ﻋﻤﺮ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺑﻬﺪﻑ ﮐﺴﺐ = ﺣﻴﺎﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ. ﮐﻪ ﺁﻧﺮﺍ ﺑﻬﺸ&= #65174; ﻳﺎ ﺑﻬﺘﺮ ﺷﺪﻥ = ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﻳﺎ ﺑﻌﺮﺑﻰ ﺟ= ﻨّت ﻮﺟﻨﺎﻥ،ﮐﻪ ﻟ= 5236;ﻆ ﻫﻨﺪﻯ ﮔﻨﺎﻥ ﻳ&= #65166;ﻋﻘب اﻟﻬﻰ ﺍﺳﺖ. ﻭﺑ&= #65240;ﺎﻯ ﻣﻮﻗّﺖ ﺑﺸﺮﻯ &#= 65231;ﻴﺮﺍﺯ ﺑﻘاء ﺃﺑﺪﻯ ﺍ= 5203;ﺖ. ﻭ ﺍﻟّﺎ ﺩﺭ ﺑﻘ&= #1575;ی ﺑﺸﺮﻯ ﻭ ﻟﺬﺕ ﺯ= ﻧﺪﮔﻰ ﺑﺸﺮﻯ، ﺑﺎﻋث = 4400;ﺎﺭﻣﺎﻫﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﺸﻮﺩ. ﻋﻤA= 248;ﺎ ﺑﻘای ﻗﻬﻘﺮﺍA= 163;ﻰ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺗﮑ= ﺮﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷته ها ﺩﺭ ﮐﺎﺭﻣﺎ= 5259;ﺎ، ﮐﻪ ﻫﻤﺎﻥ ﮔﺎﺭ&= #65251;ﻪ ﻫﻨﺪﻯ ﻭﺟﺮﻡ ﻗ&= #65198;ﺁﻧﻰ ﻭکرایم ﻓﺮﻧﮕ= ;ﻰ،ﮐﻪ ﺟﻨﺎﻳﺐ ﺑﺨﻮﺩ &= #65261; ﺟﺎﻣﻌﻪ ﻭﺍﻭﻟ&#= 65166;ﺩ ﻭ ﺣﺘﻰ ﺑﺨﺪﺍﻭ&= #65255;ﺪ ﻭﻃﺒﻴﻌﺖ ﺍﺳﺖ. = ﮐﻪ ﻋﻬﺪ ﺷﮑﻨﻰ ﺩﺍ&= #65197;ﺩ. ﻭ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧ= ﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﻧﻤﻴﺪ&#= 65259;ﺪ. ﻭ ﺗﻨﻬﺎ ﺑﻐﺎﺭ&= #65173; ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﻫﺴﺘﻰ ﻭ ﮐﺮﺍ= ﻣﺎﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﻣﻴ&= #64345;ﺮﺩﺍﺯﺩ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻳ= ﻦ ﻣﺴﺄﻟﻪ ﺑﻘﺎٴ &#= 65261; ﻓﻨﺎﻯ ﻓﺮﺩ ﺑﺮ&= #65165;ﻯ ﻓﻠﺎﺳﻔﻪ،ﺑﺮA= 193;ﺍﺷﺖ ﻋﺠﻴﺒﻰ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65235;ﻨﺎﻯ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ&#= 1548; ﮐﻪ ﻋﺪﻡ ﺑﻘﺎﻯ = ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ ﻣﻴﺨﻮ&= #65165;ﻫﺪ. ﻭ ﺑﻘﺼﺪ ﺭﺳﻴﺪ&= #65253; ﺑﺒﻘﺎﻯ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﺑﻬﺘﺮ ﺍﺯ ﺑﻬﺸ&= #65174; ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﺑﻘﺎﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﺻﻮﺭﺕ ﻓﻌﻠ&= #65264; ﺑﺸﺮﻯ ﺧﻮﺩ،ﮐ= 5258; ﻟﺬﺕ ﺁﻧﺮﺍ ﻣﻴ&= #65170;ﺮند،ﻋﻤﻠﺎ ﺑﺒﻘﺎﻯ ﻣﻮﻗّ= 5174; ﺻﺪ ﺳﺎﻟﻪ ﺯﻧﺪ&= #64404;ﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻋﻤﻠ= ﺎ ﺑﻘﺎﻯ ﻣﻨﻔﻰ ﺩ&= #65197; ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺩﺭ= ;جه اﻯ ﻧﺴﺒﻰ ﺍﺯ ﺟ&= #65166;ﻭﺩﺍﻧﮕﻰ ﻣﻨﻔﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻭ&= #65187;ﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺩﻳﮕﺮﺍﺯ ﺗﻮﻟ&#= 65194;ﺍت ﺤﻴﻮﺍﻧﺎﺕ ﮐﻪ &= #65169;ﭽﺸﻢ ﻣﻰ ﺑﻴﻨﻴﻢ ﺩﺍ&= #65197;ﻧﺪ،ﺗﺎ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑ&= #65198;ﺳﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻓ&= #65256;ﺎﻯ ﺳﺎﻟﻚ ﺩﺭ ﻣﻌﺸ&= #65262;ﻕ ﺍﻟﻬﻰ،ﻣﻨﺠﺮ = 5169;ﺸﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺷﺎﻳﺴ&#= 65176;ﮕﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ&#= 1548;ﮐﻪ ﺟﺎﻭﺩﺍﻧﮕﻰ ﻣ&#= 1579;بت ﺩﺍﺭﻧﺪ. ﮔﺮﭼﻪ = ﻫﻴﭻ ﻣﻮﺟﻮﺩﻯ ﺟﺎﻭ&#= 65193;ﺍﻧﮕﻰ ﻣﻄﻠﻖ ﻧﺪﺍﺭﺩ&#= 1548; ﮐﻪ ﻣﻨﺤﺼﺮ ﺑﺨ&= #65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ. ﮐﻪ ﻧﻴﺎﺯ= ﺑﺘﮑﻤﻴﻞ ﺻﻔﺎﺕ ﻧﺪﺍﺭﺩ &= #65261; ﺗﻮﻟﺪﺍﺗﻰ ﺩﺭ&#= 65183;ﻬﺎﻧﻬﺎﻯ ﻧﻮﻋﻰ ﻧﺪﺍﺭﺩ&#= 1548;ﮐﻪ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﺍﺳﺖ. ﻭﮐﺎﻣﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺷﺎﻫﺪ ﻋ&= #65198;ش ﺮﺣﻤﺎﻥ،ﭘس ﺍA= 199; ﻣﺮﮒ ﺗﺎ ﻫﻔﺖ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﻇﺮﻑ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺑﻘ= ;ﻴﻪ ﺳﺎﻟﻬﺎﻯ ﺯﻧﺪ&#= 64404;ﻰ ﺭﺍ ﻣﻌﺼﻮﻡ ﺩﺭ = ﺑﻬﺸﺖ ﺍﻭﻝ ﺭﻭﺯﺍﻧﻪ &= #65251;ﻴﺒﺎﺷﺪ ﻭ ﺍﻣﻴﺪ ﻭﺍﺭ ﺑ= ﺒﻴﻤﻪ ﺷﺪﻥ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ = ﮐﺎﺭﻣﺎﺋﻰ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺭ= ﺟﻌﺘﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺭﺩ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻟﻰ ﻓﻠﺎ= ﺳﻔﻪ ﺍﺯ ﺍﻳﻦ ﺑﻘﺎٴ &= #65261;ﻓﻨﺎ ﻧﺘﻴﺠﻪ ﮔﺮﻓت= 607; اﻧﺪ،ﮐﻪ ﺑﺮﺍA= 263; ﺣﻔﻆ ﻧﻮﻉ،ﻓﺮ= 5193; ﺑﺎﻳﺪ ﻗﺮﺑﺎﻧ&#= 65264; ﺟﻤﻊ ﮔﺮﺩﺩ. ﻫﻴ= ﭻ ﻓﺮﺩﻯ ﺩﺭ ﻫﻴﭻ = ﻧﻮﻋﻰ ﻗﺮﺑﺎﻧﻰ ﻧﺒﺎ&#= 65267;ﺪ ﺑﺸﻮﺩ، ﻣﮕﺮ ﺩ&#= 65197; ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﺧ&= #65262;ﺩ ﮐﻪ ﻣﻴﻤﻴﺮﺩ. ﻭ= ﺗﮑﺎﻣﻞ ﺍﻧﻮﺍﻉ ﺑﮕﻔﺘ&#= 65258; ﺩﺍﺭﻭﻳﻦ ﺭﺍﻩ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻣﺮﻭﺯ ﺭﺳﺎ&#= 65255;ﺪﻩ ﻭﺑﺂﻳﻨﺪﻩ ﻧﻴ&#= 65200; ﻣﻴﺮﻭﺩ،ﻭ ﻧﻴ= 5166;ﺯ ﺑﻮﺟﻮﺩ ﺍﻓﺮﺍ&#= 65193; ﺩﺍﺭﺩ، که ﺒﺒA= 260;ﺸﺘﻬﺎﻯ ﺑﻌﺪﻯ ﺑﺮﺳﻨﺪ. = ﻭﺍﻳﻦ ﻓﻨﺎﻯ ﺷﺨﺺ ﭘﺪ&= #65197; ﻭﻓﺮﺯﻧﺪ ﻧﻴﺴ&#= 65174;. ﺍﻣﺎ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺍﺭﻭﺍﺡ ﻣﻨﺎﺳ&#= 1576; ﻨﻮﻉ ﺑﻬﺘﺮ ﺩﺭ = ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ، ﺗﺎ ﻭ&#= 65239;ﺘﻰ ﮐﻪ ﻧﻮﻋﻰ ﻣﻨﺎ&= #65203;ﺐ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﺷﻮﺩ، ﻭ ﺭﻭﺡ ﺷ&= #65166;ﻳﺴﺘﻪ ﺁﻥ ﺗﻮﻟﺪ ﺑﺠﻬ&= #65166;ﻥ ﺍﺯ ﺭﺣﻤﻰ ﻣﺒﻨ&= #65252;ﺎﻳﺪ. ﺯﻳﺮﺍ ﺳﻮﺩﻯ ﺗ&= #64401;ﺎﻣﻠﻰ ﻧﺨﻮﺍﻫﺪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺷﺖ،ﮐﻪ ﺯﻭﺩﺗﺮ ﺑﺠﻬﺎ&#= 65253; ﺑﻴﺎﻳﺪ. ﺯﻳﺮﺍ = ﻭﻗﺒﻠﺎ ﺁﻥ ﺗﮑﺎﻣﻠﺎت &#= 65198;ﺍ ﺩﺍﺷته اﺳﺖ. ﻣ= 4405;ﺮ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ. ﻭ ﻟﺬﺍ ﻫﻤﻪ ﺍﺭ= ﻭﺍﺡ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 1548;ﺩﺭ ﻫﺮ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65248;ﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ،&#= 65251;ﻨﺘﻈﺮ ﻇﻬﻮﺭ ﺻﺎﺣﺐ ﺯ&= #65251;ﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. که هماﻥ ﭘﻴﺪᥴ= 5;ﻳﺶ ﻳﻚ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65251;ﻠﺘﺮ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ،ﮐﻪ ﺁﻥ ﺳ&#= 65220;ﺢ ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﮐﺸﻒ ﮐﺮﺩﻩ&= #1548;ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﺮﺍ &= #65169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﺁﻧﮕﺎﻩ ﻳﻚ ﺭﻭﺡ ﻣﻨﺎﺳ&= #65168; ﮐﺸﻒ ﺟﺪﻳﺪ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﻭ ﻟﺬﺍ ﺷﺎﻫﺪﺍﻥ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﺑﻌﺪ،ﻭ ﺷ&#= 65166;ﻫﺪﺍﻥ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺩ&= #65197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﭼﻬﺎﺭﺻﺪﻫﺰﺍ= 5197; ﺳﺎﻝ ﺑﻌﺪ، ﺑﺎ&#= 65199; ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ. ﻭﻟﻰ ﺩﺭ ﺻﻮﺭﺗ&= #65260;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺑ= ﺎﻟﺎﺗﺮ،ﮐﻪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻋﻰ ﻋﻈﻴﻢ ﺗﺮ ﻋﻘﻠ&= #65264; ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩ&= #65267;ﮕﺮ،ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭ= ﻭﺍﻥ ﻭ ﺭﻭﺡ ﭼﻬﺎﺭ ﺑ= ُﻌﺪﻯ، ﭼﻨﺎﻥ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎﻯ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻣﻮﺭﺩ ﺗﺼﻮﺭ ﻣ&= #65166; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ. ﻭ ﺷﺮﺍﻳﻄﻰ ﺍﺯ = ﻧﻮﻉ ﺗﻤﺪﻥ ﻭ ﺗﮑﻨﻮ&= #65247;ﻮﮊﻯ ﻭ ﻗﺪﺭﺕ ﺣﺮﮐﺖ = ﺩﺭ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺩﺍﺭﻧﺪ. ﻣﺎﺭﮐ&= #65204;ﻴﺴﺘﻬﺎ ﺍﻓﺮﺍﺩ ﺧﻮﺩﺭ&#= 65165; ﺑﻤﺮﮒ ﻣﻴﻔﺮﺳ&#= 65176;ﻨﺪ،ﻭﺁﻧﺮﺍ ﻗﺮﺑﺎﻧﻰ ﻓﺮﺩ &= #65169;ﺮﺍﻯ ﺟﻤﻊ ﻣﻴﮕﻮﻳﻨ&#= 65194;. ﮐﻪ ﺍﻳﻦ ﻳﻚ ﺩﺭ= ﻭﻍ ﺑﺰﺭﮔﻰ ﺍﺳﺖ. ﮐ= ﻪ ﻗﺮﺑﺎﻧﻰ ﺭﻳﺎ&#= 65203;ﺖ ﻭ ﺟﺎﻩ ﻃﻠﺒﻰ ﺭ= ﻫﺒﺮﺍﻥ،ﻭ ﺑﻘﺼﺪ ﺣﻔﻆ ﺍﻳ&= #65194;ﺋﻮﻟﻮﮊﻯ ﻭ ﻧﻈﺎﻡ ﺳﻴﺎﺳ&= #65264; ﺧﻮﺩﺷﺎن ﻤﻴﻨ= 5252;ﺎﻳﻨﺪ. ﮐﻪ ﻋﻤﻠﺎ ﺩﻳﮕ&= #65198; ﺍﺣﺰﺍﺏ ﻭ ﺍﻳﺪ&= #65163;ﻮﻟﻮﮊﻳﻬﺎﻯ ﺳﻴﺎﺳﻰ ﭼﻨﻴﻦ &= #65251;ﻴﮑﻨﻨﺪ. ﮐﻪ ﻣﺴﻠﻤﺎﻧﺎ&#= 65253; ﻧﻴﺰ ﺍﻣﺮﻭﺯ ﺑ&= #65256;ﺎﻡ ﺧﺪﺍ ﭼﻨﻴﻦ ﻣﻴ&= #64401;ﻨﻨﺪ، ﺷﻴﻌﻴﺎﻥ ﺑﺎ ﮐ&= #65248;ﻴﺪ ﺑﻬﺸﺖ ﺑﺮﻭﻯ ﻣ&= #65268;ﻦ ﻭ ﺟﺒﻬﻪ جنگ ﻧ= 5166; ﺑﺮﺍﺑﺮ ﻣﻴﺮﻭ&#= 65255;ﺪ،ﻭ ﺳﻨّﻴﺎﻥ ﺑﺪﻧ= 5170;ﺎﻝ ﺧﻠﻔﺎﻯ ﻧﺎﻣﺴ&#= 65248;ﻤﺎﻥ ﺧﻮﺩ ﺟﻬﺎﻥ ﮔﺸ&= #65166;ﺋﻰ ﻭ ﮐﺸﺘﺎﺭ ﻭ ﻏﺎ= ﺭﺕ ﺟﻬﺎﻥ ﮐﺮﺩه ا= 5255;ﺪ. ﮐﻪ ﻫﺮﮔﺰ ﺧﺪﻣ&= #65176;ﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺑﺪﻳﻦ ﺳﻠﻮﮐی ﻨﺸﺪﻩ &#= 65165;ﺳﺖ. ﻭ ﺣﺘﻰ ﺑﻤﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﻭﺑﺎﻃﻞ &= #65191;ﻮﺩ ﻧﻴﺰ ﻟﻄﻤﻪ ﻣﻴ&= #65200;ﻧﻨﺪ،ﮐﻪ ﺟﻤﻌﻰ ﺭﺍ ﻓﺪﺍ&= #65263; ﻓﺮﺩ ﺧﻮﺩ ﻣﻴﮑ&= #65256;ﻨﺪ. ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65165;ﺳﻤﻰ ﻭ ﺗﻤﺎﻡ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﺁﻧﻬﺎ، &#= 65203;ﺮﺍﺳﺮ ﺑﺎﻃﻞ ﻭﺷﺮﻙ ﻭ&= #65197;ﺯﻯ ﻧﺎ ﺑﺨﺸﻮﺩﻧﻰ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻓﻨﺎﻯ ﺳﺎﻟﻚ ﺩ&= #65197; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ، ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﺠﺎﻧﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﺑﺸﺮی اﺳﺖ. <span style=3D'mso-spacerun:yes'> </span>@= 404;ﺮﭼﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ. ﻭ ﻋﻤﻠﺎ ﺩﺭ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﻳﻚ ﮐﺎ= 5251;ﻞ ﺍﻟﻬﻰ ﻳﻚ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺟﺪ&= #65267;ﺪﻯ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﺷﺪﻩ ﺍﺳﺖ. که ﺴ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺂﻥ ﻣ&= #65240;ﺎﻡ ﺟﺪﻳﺪ ﺷﺎﻳﺪ ﺑ&= #65176;ﻮﺍﻧﻨﺪ ﺑﺮﺳﺎﻧﻨﺪ. ﻭﻣ&= #65260;ﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65261;ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺠﺎﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣ&#= 65268;ﺮﺳﺪ ﮐﻪ ﻣﺤﻤﺪ ﻭﻫﻴ&= #64379; ﭘﻴﺎﻣﺒﺮﻯ ﻗﺒ&#= 65248;ﺎ ﻭ ﺑﻌﺪﺍ ﻧﺪﺍﺷ&= #65176;ﻪ،ﻭﺍﺯ ﻧﻈﺮﺍﻟﻬﻰ ﻧﻮ&#= 65225;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﻮﻕ ﺑﺸﺮﻯ A= 153;ﻏﺎﺯ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﻭﺍﻟّﺎ ﺗﮑﺎﻣﻞ ﺍﻧﻮﺍ&#= 65225; ﺗﺪﺭﻳﺠﻰ ﻭ ﺑﺪ&= #65261;ﻥ ﻣﺸﺨّﺺ ﺍﺳﺖ. ﻭ = ﻫﺮ ﻓﺮﺩﻯ ﻳﻚ ﻧﻮﻉ = ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﻨ&= #65188;ﺼﺮ ﺑﺨﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﻟﺒﺘﻪ ﺍﺭﻭ&= #65165;ﺝ ﺭﺣﻌﺖ ﮐﺮﺩﻩ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻳ= 5166; ﭘﻴﺎﻣﺒﺮﺍﻥ ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﻗﺒﻠﻰ،= 4400;ﻪ ﺑﻨﻮﺭ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧ&#= 65194;،ﺗﻨﻬﺎ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﻭ ﺗﺴﻠ= 5268;ﻢ ﺷﺪﮔﺎﻥ ﺑﻮﻟﺎ&#= 65267;ﺖ ﺟﺪﻳﺪ ﻣﻬﺪﻯ،= 5261; ﺳﻮﺷﻴﺎﻧس ﺯﺭ= 5193;ﺷﺖ ﺑﺎﻳﺪ ﺑﺸﻮﻧﺪ&#= 1548;ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65169;ﺮﺳﻨﺪ. ﻧﻤﻴﺪﺍﻧﻴﻢ ﭼ&#= 64405;ﻮﻧﻪ ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DFA style=3D'mso-bidi-language:FA'>ﻗﺮﻥ ﺩ&= #65267;ﮕﺮ،ﺍﻳﻦ ﻣﻬﺪﻯ ﻫﺪﺍﻳﺖ &= #64400;ﻨﻨﺪﻩ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ . </span><span dir=3DLTR style=3D'mso-bidi= -language: FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DFA>ﻋﻤ= 5248;ﻴﺎﺕ ﺳﺎﻟﮑﺎﻥ ﺗﺮﻙ &= #65251;ﻘﺎﻡ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﻨ&= #65236;ﻊ ﺗﻌﺎﻟﻰ ﻧﻮﻋﻰ &= #65191;ﻮﻳﺶ ﻣﻴﻨﻤﺎﻳﻨﺪ. ک&#= 1607; ﺒﺎ ﻓﺼﻞ ﺑﻬﺘﺮ نوع ﺑﺸﺮﻯ،ﻭ ʌ= 67;ﺎ ﺑﺎ ﻣﻘﺎﻡ ﺷﻬﻮ<= /span></span><span lang=3DAR-SA>ﺩ ﺭﻭﺡ ﺍﻟﻘA= 194;س ﻗﺎﺋﻢ ﺁﺧﺮﺍﻟ&#= 65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65165;ﻭﻝ ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﺑﺨﻠﻖ = 5169;ﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺳ= ﻄﺢ ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﻌ&= #65166;ﻟﻰ ﻧﻮﻋﻰ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﻧﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﻟ&= #64401;ﺎﻥ ﭘﻴﺮﻭ ﺧﻮﺩ،ﺍ= 5197;ﻣﻐﺎﻧﻬﺎ ﺩﺍﺭﻧﺪ. ﻭ ﺑﺪﻭ= ﻥ ﻓﻨﺎﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻫﻴﭻ ﮐﺎﻣﻠﻰ ﺍ&= #65247;ﻬﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﻧﻤ&= #65264; ﮔﺮﺩﺩ. ﺁﻧﮕﺎﻩ = ﺑﺪﻭﻥ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺗﺎﺯﻩ ﻧ&= #65236;س ﻧﻮﻉ ﺑﺸﺮﻯ، ﻗ&#= 65260;ﻘﺮﺍﻫﺎ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﻣ&= #65268;ﺸﻮﺩ. ﮔﻮﺋﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺯ ﺻﺤﻨﻪ ﻫﺴﺘ&= #65264; ﺣﺬﻑ ﻣﻴﮕﺮﺩﺩ &= #65261;ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺧﺪA= 165;ﻭﻧﺪ ﻫﻤﻴﺸﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﻴ&= #65254; ﺗﻤﺎﻡ ﺍﻗﻮﺍﻡ &= #65261;ﻣﮑﺎﺗﺐ ﺳﻠﻮﮐﻰ ﻣﻴﻔﺮ&#= 65203;ﺘﺪ،ﮐﻪ ﻭﺳﻴﻠﻪ ﺗﻌﻠﻴ&#= 65250; ﻭ ﻫﺪﺍﻳﺖ ﻭﻭﺳ&= #65268;ﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺁﻧﻬﺎ ﮔﺮﺩﻧﺪ .= ﺗﺎ ﮔﺮﺩﻧﺪ. ﺗﺎﺗﻨ&= #65260;ﺎ ﺑﺨﺪﺍﻭﻧﺪ ﻭ ﺁ&= #65203;ﻤﺎﻥ ﺑﺮﺳﺪ. ﻭ ﻣﺤﻤﺪ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-lang= uage:FA'>۳۱۳ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯ&#= 65255;ﺪﻩ ﺩﺭ ﻫﺮﺯﻣﺎﻥ ﻣ&= #65268;ﮕﻮﻳﺪ ﮐﻪ ﺷﺎﻫﺪ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﻫ&#= 65204;ﺘﻨﺪ ﻭﺗﺎ ﺯﻧﺪﻩ ﺑﺎ&= #65207;ﻨﺪ. ﻭﻳکی اﺯ ﺁﻧﻬA= 166; ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65219;ﺎﻟﺒﺎﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﮐ&= #65166;ﻓﻰ ﺍﺳﺖ. ﻭ ﭘﻴﺎﻣﺒ= ﺮ ﺁﻧﺎﻥ ﺭﺍ ﺳﺘﺎ&= #65197;ﮔﺎﻧﻰ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺨﻮﺍﻧﺪ،ﮐA= 258; ﺑﻬﺮ ﮐﺪﺍﻡ ﺍﻫ&= #65176;ﺪﺍ ﻳﺎ ﺗﻮﺳّﻞ ﻋﺒ&#= 65166;ﺩﻯ ﻭﮐﺴﺐ ﻫﺪﺍ ﻭ ﻫ= ﺪﺍﻳﺖ ﻭ ﮐﺴﺐ ﺗﻌﻠﻴﻤ&= #65166;ﺕ ﻭﻣﻌﻠﻮﻣﺎﺕ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺷﻮﺩ،ﺑﺮﺍﻯ= ; ﻫﺪﺍﻳﺖ ﺳﺎﻟﻚ ﮐﺎﻓﻰ ﺍ&= #65203;ﺖ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﭘﻴﺮ ﮐﺎﻣﻠﻰ ﺭ&= #65165; ﺑﻴﻚ ﻃﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65255;ﻤﺎﻳﺪ ﮐﻪ ﻣﻨﺎﺳﺐ ﻋﻘ&= #65246; ﻭ ﺍﺣﻮﺍﻝ ﺳﺎﻟ&= #65242; ﺑﺎﺷﺪ. ﻭ ﺳﺎﻟﮑ= ﺎﻥ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺷ&= #65260;ﻮﺩ ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﺮﺳﻨﺪ. ﻭ ﺗﺎ= ﺃﺑﺪ ﺍﻳﻦ ﭘﻴﺸﺮﻭﻯ &= #65193;ﺭ ﺩﻳﺪﻥ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺍﺭﺑﺎﺏ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺩ&= #65165;ﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻟﺬﺍ ﻫﻴﭻ ﻓﺮﺩﻯ ﻣﺴ&= #1572;ﻝ ﺑﻘﺎﻯ ﻧﻮﻉ ﺧﻮ&= #65193; ﻧﻴﺴﺖ ﻭ ﺍﺻﻮﻟ&= #65166; ﭼﻮﻥ ﺍﻓﺮﺍﺩﻯ &= #65183;ﻤﻊ ﮔﺮﺩﻧﺪ ، ﺟﺎم= 593;ه اﻯ ﻫﺴﺖ. ﻭﺍﻟّ&#= 65166; ﺟﺎﻣﻌﻪ ﻳﻚ ﺍﻧ&= #65176;ﺰﺍﻉ ﺫﻫﻨﻰ ﻭ ﻧﻮﻋﻰ = ﻭﺟﻮﺩ ﻋﺪﻣﻰ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﺳﺎﻳﻪ ﺧﻮﺭﺷﻴ&#= 65194;،ﻭ ﻫﺮ ﻣﻠّﺘﻰ ﮐﻪ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺟﺪﻳﺪ ﺗ&= #65166;ﺯﻩ ﻧﻔس ﺑﺎﺯﮔﺸﺘ= 5258; ﺑﺨﻠﻖ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ،ﺟﺎﻣﻌA= 258; ﺩﺭ ﺷﺮﻑ ﺯﻭﺍﻝ = ﺗﺎﺭﻳﺨﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺗﻨﻬﺎ ﻧﺎمش ﺒ= 5166;ﻗﻰ ﻣﻴﻤﺎﻧﺪ ﻭ ﺍﻧ&= #65262;ﺍﻉ ﻭﺣﺸﻰ ﺗﺮ ﺑﺮﺁ&= #65255;ﻬﺎ ﻏﺎﻟﺐ،ﻭ ﻓﺮﻫ= 5256;ﮓ ﺁﻧﺎﻥ ﺭﺍ ﺑﻌﻘ&= #65168; ﻣﻴﺮﻭﺩ. ﺍﻣﺎ ﺍ= ﮔﺮ ﻣﺴﻴﺢ ﻗﺮﺑﺎﻧ&#= 65264; ﺷﺪ،ﮐﻪ ﺩﻳﮕﺮ= 5165;ﻥ ﻧﺠﺎﺕ ﺍﺯ ﺟﻬﻨ&= #1617;ﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﻳﻚ ﺃﻣﺮﻏﻴﺮ ﻣﻨﻄ&#= 65240;ﻰ ﺍﺳﺖ ﻭﻟﻰ ﻣﺴﻴ&= #65186; ﺑﺎ ﻋﺰﻡ ﺷﺪﻳﺪ = ﻭﺑﺮﺗﺮ ﺧﻮﺩ ﺩﺭ ﺩﻭﺭﻩ = ﺳﻠﻮﻙ ﺑﻮﺩ، ﮐﻪ ﺑﻨﻮ&#= 65197; ﻣﺼﻄﻔﻮﻯ ﺷﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﺧﻮﺩ،= 5261; ﻋﺮﺵ ﺟﺒﺮﺋﻴﻞ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ= 548; ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ&= #64404;ﺸﺖ. ﻭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍ= ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻰ = ﺳﺎﻟﮕﻰ ﺩﺍﺷﺖ. ﻭﻧﻪ ﺍﺯ= ﺷﮑﻢ ﻣﺎﺩﺭﺵ ﭘﻴﺎﻣ&#= 65170;ﺮﻣﺘﻮﻟﺪ ﺷﻮﺩ. ﺁﻧﮕﺎﻩ ﺑ= ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ،ﺍﮔA= 198; ﺑﺮﻭﺵ ﻭﻟﺎﻳﺖ &= #65165;ﻭ ﺳﻠﻮﻙ ﮐﻨﻨﺪ، &#= 65169;ﻨﺠﺎﺗﻰ ﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﺩ= ﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺎﺯ ﻣﺘﻮﻟﺪ ﺷ&= #65262;ﻧﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨ= 5194;. ﮐﻪ ﻣﺤﻤﺪ ﻧﻴﺰ&= #65259;ﻤﻴﻦ ﻋﺰﻡ ﺑﺮﺗﺮ ﺭﺍ = ﺩﺍﺷﺖ،ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65255;ﻴﺰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ &= #65261; ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ &= #65211;ﻮﺭﺕ ﻣﺮﺗﻀﻮﻯ ﻋﻠﻰ&#= 1617;،ﻣﻌﺎﺩﻝ ﺷﻬﻮﺩ ﺻﻮﺭﺕ ﻣ&= #65204;ﻴﺢ ﺍﺳﺖ. ﻫﻤﺎﻥ ﮔﻮ= ﻧﻪ ﮐﻪ ﺯﺭﺩﺷﺖ ﻧﻴ&= #65200; ﮐﺎﺷف ﻨﻮﺭ ﻣﺮ&#= 65175;ﻀﻮﻯ ﺑﻮﺩ، ﻭﺩﺭ ﻭﻟ&#= 65166;ﻳت ﻤﺤﻤﺪﻯ،ﺭﻭﺡ = 5199;ﺭﺩﺷت ﺒﺼﻮﺭت اﻣﺎﻡ = 5203;ﺠﺎﺩ،ﻭ ﺭﻭﺡ ﻣﺴﻴﺢ ﺑﺼ&= #65262;ﺭﺕ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺑ&#= 65184;ﻬﺎﻥ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺎ&= #65199;ﮔﺸﺖ،ﻭﻫﻤﻪ ﺍﻳﻦ ﺃﻧﺒﻴﺎ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺍﻭﻟﻴﺎﻯ ʌ= 55;ﻮﻉ ﺑﺸﺮﻯ،ﺭﺟﻌﺖ = 5235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩﺭﺍ ﺩﺍ&#= 65197;ﻧﺪ ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ. ﻭ ﻫﻨﻮ= ﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﺭ ﺗﺠﻠﻴّﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ،ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺩﺭ ﻣﻄﻠﻖ ﺃﺑﺪ&= #65267;ّﺖ ﺩﺭ ﭘﻴش هست . ﻭ&#= 65165;ﮔﺮ ﮔﻔته اﻧﺪ ﮐﻪ = 5175;ﻤﺎﻡ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺎ&#= 65267;ﺪ ﻗﺮﺑﺎﻧﻰ ﺍﻣﺎ&#= 65249; ﺯﻣﺎﻥ ﺷﻮﻧﺪ،= 5251;ﻨﻈﻮﺭ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭ ﻣﺮﮒ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻗﺒﻞ ᥴ= 5;ﺯ ﻣﺮﮒ ﺧﻮﺩ،ﺑﺮ= 5165;ﻯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﺷﻬﻮﺩﻯ ﻭﻧﻮﻋ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﻭ ﻗﺮﺑﺎﻧﻰ ﺁﺧﺮ &= #65187;ج کعیه ،ﺩﺭ ﻭﺍ᥻= 9;ﻊ ﻫﻤﺎﻥ ﻗﺮﺑﺎﻧ&#= 65264; ﮐﺮﺩﻥ ﺣﺎج ﺪﺭ&#= 65187;ﺞ ﺃﮐﺒﺮ ﺍﺳﺖ. ﮐﻪ= ﻧﻔس ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺎﻳﺪ ﻗﺮﺑﺎﻧﻰ ﮐﻨﺪ&#= 1548;ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ. ﻭ ﺍﻣﺎﻡ ﻫﺮﺯﻣ&= #65166;ﻥ ﺑﺮﺗﺮﻳﻦ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﻫﺮ ﺯﻣﺎﻥ ﺍﺳﺖ.= ﮐﻪ ﭼﻮﻥ ﻭﻓﺎﺕ ﮐﻨ&= #65194; ﻏﻴﺒﺖ ﮐﺒﺮﺍﻯ &= #65165;ﻭ،ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻ&= #65232;ﺮﺍﻯ ﺟﺎﻧﺸﻴﻦ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻳ&= #64401;ﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺯ&= #65251;ﺎﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﻴ&= #64401;ﻨﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﺩﺭ &= #65207;ﻬﻮﺩ ﺩﻭﻡ ﺣﺴﻨﻰ ﺧﻮ&= #65193; ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮ&#= 65203;ﻨﺪ،ﻭنه اﻳﻨﮑﻪ ﺍﻣﺎﻡ &#= 65199;ﻣﺎﻧﻰ ﻏﺎﻳﺐ ﺑﺎﺷﺪ،= 4344;س ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﻗ&= #65198;ﻥ ﻫﻨﻮﺯ ﺩﺭ ﭼﺎﻫ&= #65264; ﻣﺨﻔﻰ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺣﺴﻴﻨﻰ ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺍﻣ&= #65166;ﻡ ﺯﻣﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﮐﻪ ﺍﻣﺎﻡ ﺍﻣّ&#= 65264;،ﻭ ﺭﻭﺑﺮﻭﻯ ﺳﺎﻟ&#= 65242; ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺍﻭ ﻫﻨﮕﺎﻡ ﺗﻮ&= #65203;ّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ&#= 65239;ﺮﺍﺭﮔﺮﻓﺘﻪʋ= 65;ﺳﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻘ= ﻮﻣﺎﺕ ﺍﺳﺎﺳﻰ ﻋﺸﻖ ﺟ&= #65204;ﺪﻯ ﺩﺭ ﻧﻈﺮ ﺍﻭﻧﺎ&= #65251;ﻮﻧﻮ،ﺍﻧﺎﻧʌ= 68;ّﺖ ﻭﺧﻮﺩﺧﻮﺍﻫﻰ &#= 65261;ﺗﺴﻠّﻂ ﺑﺮ ﺩﻳﮕﺮﺍﻥ،= 5261; ﮐﺸﻴﺪﻥ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺁﺯﺍﺩﻯ ﺑﺼﻮﺭ&#= 1578; ﺒﺮﺩه ﺒﺮﺍی ﺒ= 5256;ﺪﮔﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #64404;ﻮﺋﻰ ﺯﻥ ﺭﺍ ﭼﻮﻥ ﺑﺮ= ﺩه اﻯ ﺧﺮﻳﺪه اﻧA= 194;،ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺍﺯﺩﻭﺍج ﺮﺍ ﻧ&#= 65240;ﺸﻰ ﺍﻟﻬﻰ ﺩﺍﺩﻩ ﺍ&= #65255;ﺪ. ﻭ ﺣﻘﻮﻕ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﺯﻧﺎﻥ ﺭﺍ ﻟﮕﺪ = ﻣﺎﻝ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﭘ&= #65194;ﺭﺍﻥ ﻣﺎ ﺩﺭ ﻣﺮﮒ ﺧﻮ= ﺩ ﺩﺭ ﻧﻄﻔﻪ ﻓﺮﺯ&= #65255;ﺪﺍﻥ ﺧﻮﺩ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﻭ= ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﻌﻠﻮﻡ &= #65255;ﻴﺴﺖ،ﮐﺪﺍﻡ ﭘﺪﺭ ﺍﺳﺖ ﻭﮐﺪ&= #65165;ﻡ ﻓﺮﺯﻧﺪ. ﺍﮔﺮ ﻣ= ﺎﺟﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﮕﻴﺮﻳﻢ،ﻭ ﺍ= 4404;ﺮ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭ&= #65165; ﺑﭙﺬﻳﺮﻳﻢ،ﮐA= 258; ﺗﺸﮑّﻞ ﻧﻄﻔﻪ &#= 65219;ﻔﻞ،ﺑﺮ ﺍﺳﺎس ﺷﻨﺎﺧﺖ &#= 65239;ﺒﻠﻰ ﺭﻭﺡ ﻣﻨﺘﻈﺮ ﺗ&= #65262;ﻟﺪ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ،ﭘس A= 197;ﻭﺡ ﭘﺪﺭﺍﻥ ﺩﺭ ﻓﺮ&= #65199;ﻧﺪﺍﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭﻟﻰ ﻋﻤﻠﺎ ﺍﮐ&= #1579;رﺍ ﺍﺭﻭﺍﺡ ﮐﺎﺭﻣ&#= 65166;ﺋﻰ ﻫﺴﺘﻨﺪ. ﻭ ﻓﺎﺻ= ﻠﻪ ﻣﻘﺎﻡ ﭘﺪﺭﺍﻥ &= #65261; ﻓﺮﺯﻧﺪﺍﻥ ﺟﺒ&#= 65198;ﺍﻥ ﺷﺪﻧﻰ ﻧﻴﺴﺖ. ﺍ= ﺭﻭﺍﺡ ﺷﺎﻳﺴﺘﻪ ﺗﺮ ﺩ&= #65197; ﺟﺴﻢ ﺑﺎ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺑﻬﺘﺮﺍ&#= 65219;ﻔﺎلی ﺒﺎﻫﻮش ﻤﻴﺸﻮ= 5255;ﺪ، ﭼﻮﻥ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻗﺒﻠﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻃﻔﻞ ﺑﻮﺩﻩ ﺍﺳ&= #65174;. ﻭﺭﺑﻄﻰ ﺑﻮﺍﻟ&#= 65194;ﻳن ﻨﺪﺍﺭﺩ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺨﺼﻮﺹ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;،ﻧﻴﺮﻭﻯ ﻗﻮﻯ ﺗﺮﻯ ﺑﺮﺍ&= #65263; ﺣُﺐّ ﺑﻘاء ﻭ A= 251;ﺎﻧﺪﮔﺎﺭﻯ ﻫﺴﺖ. ﻭﺍﮔﺮ ﻣﻨ= ﻈﻮﺭ ﺍﺯ ﺑﻘاء ﻓﺮﺩ &#= 65169;ﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺑﺎﺷﺪ. = ﻭﺍﻟّﺎ ﺍﮔﺮ ﻓﺮﺩ ﺍﻧﺴ&= #65166;ﻧﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺳﻠﻮﮐﻰ ﻧﮑﻨﺪ&#= 1548; ﺑﻘﻬﻘﺮﺍﻯ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﺳﻘﻮﻁ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﻓﺮﺯﻧﺪﺵ ﺑﺎ = ﺗﮑﺎﻣﻞ ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺮﻭﺩ. ﺑﻘﺎﻯ = ﻭﺍﻗﻌﻰ ﻓﺮﺩ ﺑﺎ ﺗﮑﺎﻣ&= #65246; ﺳﻠﻮﮐﻰ ﺍﺳﺖ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻭﻟﻰ ﺑﻘﺎ= ﻯ ﻧﻮﻉ ﺩﺭ ﺗﺴﻠﺴ&= #65246; ﺍﻧﺘﻘﺎﻝ ﮊﻧﺘ&#= 65268;ﮑﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻨ&= #65204;ﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺍﺳﺖ. ﮔﺎ= ﻫﻰ ﺑﺎﻟﺎﺗﺮ، ﻭ ﺍ&#= 64400;ثرﺍ ﭘﺎﺋﻴﻦ ﺗﺮ ﭘس &= #65235;ﻨﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻠﻮﮐﻰ،ﺗﺮ= ;ﻙ ﺟﺎﻥ ﺑﺸﺮﻯ ﺩﺭ = ﺳﻠﻮﻙ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺠﺎﻧﺎن اﻟﻬﻰ ﻧﺴﺦ ﺑﺎ&#= 65247;ﺎﺗﺮ ﻳﺎﻧﻮﻉ ﻓﻮق ﺒ&#= 65208;ﺮی اﺳﺖ. ﻭ ﺍﻟّﺎ ﺑ&= #65240;ﺎﻯ ﻧﻮﻉ ﺑﺮﺍﻯ ﻓﺮ&= #65193; ﺑﻘﺎﺋﻰ ﻧﻤﻰ ﺳ&= #65166;ﺯﺩ. ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺯﻧﺪﻩ ﻫﺮ ﺯﻣﺎ&= #65253; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻓ= 5212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮی ﺒﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65191;ﻮﺩ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﻭﺍﮔﺮ ﺗﻮﻟﻴﺪ ﻣثب ﮐ= 5198;ﺩﻧﺪ. ﻭﻫﻮﺵ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺑﺮﺍﻯ ﺣﻔﻆ ﺷﺄ&= #65253; ﻣﻘﺎﻡ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺑ= ;ﻘﺎﻯ ﺩﺭ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65248;ﻰ ﻓﻌﻠﻰ ﺧﻮﺩ،ﺗ= 5184;ﺎﻭﺯ ﺑﻔﻄﺮﺕ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩﺷﺎ&#= 65253; ﻭ ﺗﺠﺎﻭﺯ ﺑﻮﻇ&= #65166;ﻳﻒ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺑﺎ= ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﮐﻪ ﻫﻤﻪ ﻓ= ;ﻄﺮﺗﺎ ﺑﺎﻳﺪ ﺑﺴﻄﻮﺡ &= #65169;ﺎﻟﺎﺗﺮ ﻧﻮﻋﻰ ﻭ ﺗﮑﺎﻣ&= #65248;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﺮﻭ&= #65255;ﺪ. ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﻳﺎ ﺑﺎ ﺗﮑﺎﻣ= ﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ. ﻭﮐﻨﺘﺮ&= #65245; ﺧﻮﻳﺸﺘﻦ ﺗﺎ ﺑ&= #65198;ﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨ= 5194; . ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ᥴ= 9;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺁﻏﺎﺯ &= #65255;ﻤﺎﻳﻨﺪ،ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253; ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ ﻭﺍﺯ ﺗﮑﺎﻣﻞ ﻃ&= #65170;ﻴﻌﻰ ﺍﺟﺴﺎﻡ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺑﺸﺮﻯ،ﺩﺭ ﻓﺼ= 5262;ﻝ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﻬﺘﺮ&#= 65165;ﻥ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ. ﻭ ﺑﻘ= ﻴﻪ ﻫم ﭽﻨﺎﻥﺩﺭﮔ= 5196;ﺷﺘﻪﻫﺎﻯﻧﻮ᥺= 7;ﻰﺩﺭﺟﺎ-ﻣﻴﺰﻧ= ﻨﺪﻭﮐﺎﺭﻣﺎﻣ= 5268;ﺸﻮﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span style=3D'mso-bidi-language:FA'><span di= r=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DFA>ﺩﺭ &#= 65187;ﻘﻴﻘﺖ ﺣﻴﺎﺕ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ</span></span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﻏﻴﺮ ﺳﺎﻟﮑʋ= 66;ﻥ، ﻫﻤﺎﻥ ﺯﻧﺪﮔﻰ &= #65231;ﺎﺭﻧﺸﻴﻨﻰ ﻭ ﻏﻴﺮ ﺍﺟﺘﻤﺎ&= #65227;ﻰ ﺍﺳﺖ، ﮐﻪ ﻫﻤﻴ&#= 65208;ﻪ ﺑﺎ ﻫﻢ ﺳﺮﺟﻨﮓ = ﺩﺍﺭﻧﺪ،ﻭ ﻏﺎﺭﺕ ﻫﻤﺪﻳﮕ&#= 65198; ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻣﻮﻗّﺖ ﺧﻮﺩ،A= 193;ﺭ ﺣﺎﻝ ﺟﻤﻊ ﻭ ﺗﻤ= ﺮﮐﺰ ﻭﺗﻮﺳّﻞ ﺑﺎ ﻭ&#= 65203;ﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ، ﺗﺎ ﭘس ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ اﻧﺴﺎ= 5255;ی کاﻣﻞ ﻭ ﻭﺍﻟﺎ= 5163;ﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ. ﻭﺧﺪﻣﺖ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﺑﺘﻮﺍﻧﺪ ﺑﮑﻨ&#= 65256;ﺪ. ﺩﺭ ﺑﺎﺭﻩ ﻏﺮﻳ&= #65200;ﻩ ﻃﺒﻴﻌﻰ ﺣُﺐ ﺑ&#= 65240;اء،ﺩﺭ ﺩﺭﺟﻪ ﺍﻭﻝ ﺟﻨ&= #65204;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺍﺳ&= #65174;. ﻭ ﺣﺘﻰ ﻏﺮﻳﺰﻩ = ﺟﻨﺴﻰ ﺑﺪﻭﻥ ﻋﺸﻖ ﺑﺎ&= #65199; ﺣﻴﻮﺍﻧﻴّﺖ ﺍ= 5203;ﺖ. ﻭﺍﻟّﺎ ﺍﺯﺩﻭ= 5165;ﺟﻬﺎﻯ ﺭﺍﻳﺞ،ﺗﻨﻬﺎ = 5267;ﻚ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﻋﺮﻑ ﺟﺎﺭﻯ ﺍ= ﺳﺖ. ﮐﻪ ﻣﺒﺎﺩﺍ ﺑﺮ&= #65203;ﺮ ﺳﮑس ﺑﺮﺳﺮ ﻫﻢ &= #65169;ﺰﻧﻨﺪ. ﻭﻧﻈﺎﻣﻰ ﻗﺎﻧ&#= 65262;ﻧﻰ ﺳﺎﺧته اﻧﺪ. ﻭ= 5175;ﻘﺪّس ﺩﻳﻨﻰ ﻧﻴﺰ ﺑﺂ&= #65253; ﺩﺍﺩه اﻧﺪ،ﮐʌ= 58; ﺭﺑﻄﻰ ﺑﺨﺪﺍ ﻭﺩﻳﻦ،= 5267;ﻌﻨﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧ&= #65194;ﺍﺭﺩ. ﻫﻤﻪ ﻧﻈﺎﻣﻬﺎ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ ﺭﻧ&#= 64403; ﺩﻳﻨﻰ ﻳﺎﻓﺘﻪ &= #65193;ﺭﺳﺖ ﻧﻴﺴﺘﻨﺪ. ﻭ ﺍﻳ= ﻦ ﺣﻠﺎﻝ ﻭﺣﺮﺍﻡ &= #65261; ﻳﺎ ﮔﻨﺎﻩ ﻭ ثو&#= 65165;ﺏ،ﺗﻨﻬﺎ ﻭﻗﺘﻰ ﺍﻟﻬﻰ ﻭ&= #65193;ﻳﻨﻰ ﺍﺳﺖ،ﮐﻪ ﻳﻚ ﮐ&#= 65166;ﻣﻞ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺑﮕ&= #65262;ﻳﺪ. ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺎ&= #65251;ﺒﺮﺍﻥ ﻗﺒﻠﺎ ﻧﮕﻔﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍ&#= 65247;ﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺩﺍﺭﻧﺪ،= 4400;ﻪ ﺳﻮﮔﻨﺪ ﻭ ﭘﻴﻤ&= #65166;ﻥ ﺑﺮﺍﻯ ﺍﻃﺎﻋﺖ &= #65193;ﺍﺷته اﻧﺪ. ﺍﮔﺮ ﻣﺤﻤ&= #65194; ﺑﺮﺍﻯ ﺩﺯﺩ ﻗﻄ&= #65226; ﺩﺳﺖ ﮔﻔﺖ،ﭼﻮ= 5253; ﺍﻋﺮﺍﺏ ﻫﺮ ﭼﻬ&= #65166;ﺭ ﺩﺳﺖ ﻭﭘﺎﻯ ﺳﺎ&= #65197;ﻕ ﺭﺍ ﻣﻰ ﺑﺮﻳﺪﻧ&= #65194; ﺗﺎ ﺑﻤﻴﺮﺩ. ﻭﻟ= ﻰ ﺑﻌﺪﺍ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﺭ&= #65259;ﺒﺮ ﻣﺬﻫﺒﻰ، ﮔﻔﺖ &#= 65193;ﺯﺩ ﺑﺎﻳﺪ ﻧﻤﺎﺯ ﺑ&= #65192;ﻮﺍﻧﺪ،ﺩﺳﺘʌ= 06; ﺭﺍ ﻧﺒﺮﻳﺪ. ﻓﻘ= ﻂ ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻭﺭﺍ ﻗﻄﻊ @= 400;ﻨﻴﺪ. ﻭﺯﻣﺎﻥ ﺩﻳﮕﺮ&#= 65263; ﭼﻮﻥ ﺍﻣﺮﻭﺯ، &#= 65165;ﻳﻦ ﮐﺎﺭ ﻧﻴﺰ ﺩﺭﺳ&= #65174; ﻧﻴﺴﺖ،ﻭﻣﺠﺎA= 199;ﺍﺗﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65193;ﺯﺩ ﻟﺎﺯﻡ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺑﻬﺘﺮﻳﻦ ﺟﺮﻳ&#= 65252;ﻪ ﮔﻨﺎﻫﮑﺎﺭﺍﻥ &#= 65175;ﻌﻠﻴﻢ ﺍﺟﺒﺎﺭﻯ ﺁﻧﻬ&#= 65166; ﺩﺭ ﺩﻭﺭﻩ ﺯﻧﺪ&= #65165;ﻥ ﻭ ﻋﺰﻟﺖ ﺗﻨﻬﺎ&= #65163;ﻰ ﺍﺳﺖ. ﺗﺎ ﺑﺎ ﺗﺮ= ;ﺑﻴﺖ ﺟﺪﻳﺪﻯ ﺑﺠﺎﻣ&#= 65228;ﻪ ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﻗ= ﻄﻊ ﺩﺳﺖ ﺩﺯﺩ، ﻣﻨ&#= 65224;ﻮﺭ ﮐﻮﺗﺎﻩ ﮐﺮﺩﻥ &= #65193;ﺳﺖ ﺳﺎﺭﻗﺎﻥ ﺍﺯ ﻣ&= #65166;ﻝ ﺍﺳﺖ،ﺍﮔﺮ ﺻﺎ= 5187;ﺐ ﻣﺎﻝ ﺍﻣﻮﺍﻝ ﺧ&= #65262;ﺩﺭﺍﺟﻤﻊﻭﺟA= 262;ﺭﮐﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣﺘﻠﺎﻙ ﻭﺗﻤﻠّﻚ ﺩﻳﮕ= 5198;ﺍﻥ ﺑﻨﺎﻡ ﻋﺸﻖ ﺳﺘ&= #65252;ﮑﺎﺭﻯ ﺍﺳﺖ. ﭼﻪ ﺩﺭ ﺑﺎ= ;ﺭﻩ ﺯﻧﺎﻥ ﺑﻤﻬﺮﻳ&#= 65258; ﺧﺮﻳﺪﻩ ﺷﺪﻩ،= 5261; ﻳﺎ ﺑﺮﺩﮔﺎﻥ ﺧ&= #65198;ﻳﺪﺍﺭﻯ ﺷﺪﻩ. ﻭﻳﺎ ﺣﺘﻰ= ﺑﻬﺮ ﻧﺤﻮﻯ ﻗﺎﻧﻮﻧ&#= 65264; ﻭ ﻋﺮﻓﻰ ﺍﻧﺴﺎ&= #65255;ﻰ ﺭﺍ ﺍﺳﻴﺮ ﺧﻮﺩ = ﺩﺭﺑﻴﺎﻭﺭﻧﺪ ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟ&= #65242; ﺍﺳﺖ،ﮐﻪ ﺩﺍﻭ= 5219;ﻠﺒﺎﻧﻪ ﭘﻴﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﺴﻠﻴﻢ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ،ﺗﺎ ﺑﮑ= 5252;ﺎﻝ ﺍﻟﻬﻰ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﺑﺮﺳﺪ. ﻭ ﻫﺮﮔﺎ= ﻩ ﻧﻴﺰ ﺑﺨﻮﺍﻫﺪ &= #64344;ﻴﻤﺎﻥ ﺧﻮﺩﺭﺍ ﻧﺎﺩﻳ&#= 65194;ﻩ ﻣﻴﮕﻴﺮﺩ،ﻭﺧA= 194;ﺍﻭﻧﺪ ﻣﺠﺎﺯﺍﺕ ﺍﻭﺭ&#= 65165; ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻧ&= #65258; ﭘﻴﺮ ﮐﺎﻣﻞ ﻳﺎ = ﺩﻳﮕﺮﺍﻥ. ﺳﺎﻟﻚ ﮐﺴﺐ ﺭﺿ&= #65166;ﻳﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻣ&= #65198;ﺑّﻰ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺭ&#= 1572;ﻳﺎ ﺭﺍ ﺑﺮﺍﻯ ﺍﻳﻦ = ﻣﻴﮑﻮﺷﺪ، ﮐﻪ ﺭﺿﺎﻳﺖ ﭘﻴ&= #65198; ﺭﺿﺎﻳﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ. ﭘﻴﺮ ﮐﺎﻣ= ﻞ ﻣﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻣﻘﺎﻡ ﺍﻭﻝ ﭘﻨ&= #65182; ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺩﺭ= ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 4400;ﻪ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺭﺍ،ﭘﻨﺞ ﭘﻴﺎ= 5251;ﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﭘﻴﺸﻴﻦ ﮐﺸﻒ ﮐ&= #65198;ﺩﻩ ﺑﻮﺩﻧﺪ. ﻭﻧﺎﻣ&= #65260;ﺎﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﻫﺮ = ﺩﻳﻨﻰ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘ&#= 65258; ﺍﻧﺪ. ﮐﻪ ﺩﺭ ﻭﻟ= ;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﭘﻨﺞ ﺗ&= #65254; ﺁﻝ ﻋﺒﺎ ﺭﺍ ﻧﺎ= ﻡ ﺩﺍﺭﻧﺪ. ﻣﻘﺎﻡ = ﺍﻭﻝ ﺷﻬﻮﺩ ﺣﺴﻴﻨﻰ &= #64344;ﻴﺮﮐﺎﻣﻞ،ﻭ ﻣﻘﺎﻡ ﺩﻭﻡ ﺷﻬ&= #65262;ﺩ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﺳﺎﻟﻚ،ﮐﻪ ﻣﻮ= 5183;ﻮﺩﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﺯﻧ&= #65194;ﻩ ﺍﺳﺖ. ﻭﺣﺴﻴﻦ ﻳ= ﻌﻨﻰ ﺣﺴﻨﻚ،ﻭ ﺣﺴﻦ &#= 65255;ﻴﺰ ﻳﻌﻨﻰ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ. ﻭ ﻣﻘﺎﻣﺎﺕ ﺳﻮ&= #65249; ﻓﺎﻃﻤﻰ ﻳﺎ ﺷﻴ&= #65262;ﺍﻯ ﺑﻮﺩﺍ ﻭﺩﻏﺪﻭ&#= 65263; ﺯﺭﺩﺷﺖ ﻭﻣﺮﻳ&#= 65250; ﻣﺴﻴﺢ ﻭﻳﺎ ﺯﻳ&= #65256;ﺐ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺗﻨﻬﺎ ﺷﻬﻮﺩ ﺯﻧﺎﻧﻪ &= #65165;ﺳﺖ. ﮐﻪ ﺻﺎﺣﺐ ﺭﺣﻢ = ﻭﻟﺎﻳت ﻨﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺷﻬﻮﺩ ﭼﻬﺎﺭ&= #65249; ﻣﺮﺗﻀﻮﻯ ﮐﻪ ﻋ&= #65248;ﺎﻣﺖ ﻣﻮﺭﺩﺍﺭﺗﻀﺎ= 5263; ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺘﻦ ﺷﺪﻥ ﺍﺳﺖ. ﻭﺷﻬ= ﻮﺩ ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263;،ﮐﻪ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎ &= #65261; ﺍﻧﺘﺨﺎﺏ ﺍﻟﻬ&#= 65264; ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ&#= 1548;ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﻨ&= #65262;ﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﺪ. ﻭﭘﺶ ﺍﺯ ﻣﺮﮒ ﻗ= ﺒﻞ ﺍﺯ ﻣﺮﮒ. ﻭ ﺳﺎﻟ= ;ﻚ ﺩﺭ ﻣﻘﺎﻡ ﻣﺼﻄ&= #65236;ﻮﻯ ﺧﻮﺩ ﺗﺼﻔﻴﻪ ﻭ&= #65175;ﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮﻯ ﺩﺭ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻭﺍﻥ ﮐﺮﺩʌ= 57; ﺍﺳﺖ. ﮐﻪ ﺑﺸﻬﻮﺩ ﺷﺸ&= #65250; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5194;. ﮐﻪ ﺣﺞ ﺃﮐﺒﺮ ﺍ= ﻭ،ﻭ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65197;ﻭﺡ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺩ&= #65197; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ،ﺑﺮﺟﻌﺖ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﻭ ﺍﮔﺮ ﺧﺪﺍﻭﻧ&= #65194; ﻣﺸﻴّﺖ ﮐﻨﺪ، = 4400;ﻪ ﺍﻳﻦ ﺭﻭﺡ ﺷﺎﻫ&= #65194; ﻗﺎﺋﻢ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﮔﺮﺩﺩ،ﮐﻪ ﭘﻴ= 5166;ﻣﺒﺮﻯ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﺎﺷﺪ. ﺁﻧ= ﮕﺎﻩ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺮﺵ ﺭﺣﻤﺎʌ= 53; ﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮاء ﺩﺍﺭ= 5193;. ﮐﻪ ﺳﻤﺒﻮﻝ ﺑﻰ = ﻧﻬﺎﻳﺖ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺭﺍﺩﺭ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻣﻴﺒﻴﻨﺪ. ﭘس ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﻣﺎﻟﻚ ﺭ&= #65261;ﺡ ﻭ ﺍﺭﺍﺩﻩ ﺳﺎﻟ&= #65242; ﺍﺳﺖ، ﺗﺎ ﻭﻗﺘ&#= 65264; ﮐﻪ ﺳﺎﻟﻚ ﺑﺨﻮ&= #65165;ﻫﺪ، ﻭﻓﺎﺩﺍﺭ ﭘﻴﻤ&#= 65166;ﻥ ﺧﻮﺩ ﺑﺎﺷﺪ. ﺁﻧ= ﮕﺎﻩ ﺩﺭ ﺍﻳﻦ ﺗﺴﻠﻴ&= #65250; ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺳﺎﻟﻚ ﺑﺎﻭﻟﻰ&#= 1617;ﺍﻟﻬﻰﺍﺳﺖ،ﮐ= ;ﻪﺑﻤﺮﺍﺗﺐﺷﻬ&#= 65262;ﺩﻯﺑﺎﻟﺎﺗﺮʌ= 51;ﻴﺮﺳﺪ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻴﮕﻮﻳﻨﺪ ﻋﺸﻖ ﺭﻭﺣﻰ ﻭﺍ&= #65247;ﻬﻰ،ﺑﺮ ﺭﻭﻯ ﺧﺮﺍﺑﻪ ﻫ&= #65166;ﻯ ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ &= #65169;ﺮﭘﺎ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺍﻳ= ﻦ ﻋﺸﻖ ﺟﺪﻳﺪ ﺳﻠ&= #65262;ﮐﻰ ﺍﺳﺖ،ﮐﻪ ﺗﻤﺎ= 5249; ﻋﺸﻘﻬﺎﻯ ﻣﺎﺩ&#= 65263; ﻭ ﺑﺸﺮﻯ ﻭﺣﻴﻮ&= #65165;ﻧﻰ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﺩ. ﻭ ﺍﻳﻦ ﺩﺭﺳﺖ ﺍ= ﺳﺖ،ﮐﻪ ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ &= #65169;ﺨﺼﻮﺹ ﺩﺭ ﻣﻌﺸﻮﻗﻪ ﮐ&= #65258; ﺣﺴﺎﺩﺕ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺩﺍﺭﺩ،ﺩﺭ ﺧﻴ= 5166;ﻧﺖ ﻭ ﺑﻰﻭﻓﺎﺋﻰ ﻣ&= #65228;ﺸﻮﻕ،ﺃﻧﮕﺎʌ= 57; ﻋﺎﺷﻖ ﻧﻴﺰ ﺑﻔ&= #64401;ﺮ ﺍﻧﺘﻘﺎﻡ ﻭﺧﻴ&#= 65166;ﻧﺖ ﻣﻰ ﺍﻓﺘﺪ،ﻭ ﻳ&#= 65166; ﺑﻔﮑﺮ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﻣﻰ ﺍﻓﺘﺪ،ﮐﻪ &#= 65175;ﻨﻬﺎ ﺷﻔﺎ ﺑﺨﺶ ﺭﻧﺞ = ﺷﮑﺴﺖ ﻋﺸﻖ ﺑﺸﺮﻯ ﺍﻭ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻟﺬﺍ ﺷﮑﺴ= ﺖ ﺩﺭ ﻋﺸﻘﻬﺎﻯ ﻣ&= #65166;ﺩﻯ،ﺑﻌﻨﻮﺍʌ= 53; ﺳﺮﻧﻮﺷﺖ ﺯﻧﺪ&#= 64404;ﻰ ﺭﻭﺯ ﻣﺮّﻩ ﺍﻧ&#= 65204;ﺎﻥ،ﺧﻮﺩ ﻳﮑﻰ ﺍﺯ ﺗﺪﺑﻴ&= #65198;ﺍﺕ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺻ= ﺤﻨﻪ ﺯﻧﺪﮔﻰ ﺭﺍ ﭼﻨ&= #65166;ﻥ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ= 548; ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺴ&= #65176;ﻌﺪ ﺗﺮﻙ ﻫﻤﻪ ﻋﺸﻘ&= #65260;ﺎ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﺯ= ﻥ ﺧﻴﺎﻧﺖ ﻣﻴﮑﻨ&#= 65194;، ﻭﻳﺎ ثرﻭﺕ ﺭﺑ= 5262;ﺩﻩ ﻣﻴﺸﻮﺩ،ﻭ ﻳﺎ &#= 65259;ﺮ ﺍﻣﻴﺪﻯ ﺍﺯ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﻨﺎﺍﻣﻴﺪﻯ ﺗ&#= 65170;ﺪﻳﻞ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﭼﺎﺭﻩ ﮐﺎﺭ ﭼﻨ&= #65268;ﻦ ﺷﮑﺴﺖ ﺧﻮﺭﺩﻫ&#= 65166;ﻯ،ﺑﺮﺍﻯ ﺁﺭﺍﻣﺶ ﭘس ﺍﺯ &= #65175;ﻔﮑّﺮﺍﺕ ﺷﺨﺼﻰ،ﺟﺰ ﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻟﺬﺍ ﻣﻴﺘ= ﻮﺍﻥ ﮔﻔﺖ،ﮐﻪ ﻋﺸﻖ &#= 65165;ﻟﻬﻰ ﺩﺭ ﺳﻠﻮﻙ ﺑﺮﺍ&= #65263; ﺍﻧﺴﺎﻥ ﮐﺸﻒ ﻋ&= #65248;ّﺖ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻫﺴﺘﻰ ﺍﺳﺖ. ﻭ ﻋ= ;ﮑس ﺍﻟﻌﻤﻠﻰ ﺍﺯ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﻧ&= #65184;ﻬﺎﻯ ﺟﻬﻨّﻤﻰ ﺯﻧﺪ= 4404;ﻰ ﻧﻮﻋﻰ ﺑﺸﺮﻯ. </span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻭ= ﻧﺎﻣﻮﻧﻮ ﻭﺣﺪﺕ ﺩﺭ ﻋﺸﻖ&= #1548;ﺩﺭ ﻭﺣﺪﺕ ﺩﺭ ﺭﻧﺞ = ﻣﻴﮕﻮﻳﺪ. ﻭﻫﻤﺎﻥ ﻧﻈﺮﻳ&#= 65258; ﺑﻮﺩﺍ ﻭﺩﻳﮕﺮ &= #65155;ﻧﺒﻴﺎ،ﺩﺭ ﺳﺮﻧﻮﺷﺘﻬﺎب = 575;ﻧﺴﺎﻧﻰ ﺑﺨﺎﻃﺮ ﻣﻌﺎﻳ&#= 65168; ﻭﮐﻤﺒﻮﺩﻫﺎﻯ &#= 65175;ﮑﺎﻣﻠﻰ ﺗﻮﻟﺪﺍت ﭙﻴﺸ= 5268;ﻦ، ﻭﺩﻭﺭﻩ ﻗﺒﻞ ﺍ&= #65199; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 4400;ﻪ ﻧﻮﻋﻰ ﺗﺰﮐﻴﻪ &= #65219;ﺒﻴﻌﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺩﺭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺴﻴﺎﺭ &= #65203;ﺮﻳﻌﺘﺮ،ﮐﻪ ﻳﻚ ﺷﺒﻪ ﺗﺎ ﺭﻫ= ﺮﻭﻯ ﺻﺪ ﺳﺎﻟﻪ ﺩﺭ ﻫ= ﺮ ﺷﺒﻰ ﻣﻴﮕﻮﻳﻨ&#= 65194;،ﮐﻪ ﺷﻬﻮﺩﻯ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﮐﻪ ﺩﺭ ﻫﺮ ﻋﻤﺮ= ﻯ ﻳﻚ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198; ﺟﺪﻳﺪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﺑﺪﺳﺖ ﺁﻭﺭﺩ. ﺭ= ﻧﺞ ﺳﺎﻟﮑﺎﻥ ﮔﻮﺋ&#= 65264; ﻗﺴﻤﺘﻰ ﺍﺯ ﺭﻧ&= #65184;ﻬﺎﻯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ ﺍﺳﺖ،ﮐﻪ ﺍﮐﻨ= 5262;ﻥ ﻣﻴﺒﻴﻨﺪ. ﺟﻬﻨ&= #65250; ﺍﻭﻝ ﺭﻭﺯﻫﺎ ﻭ = ﺟﻬﻨّﻢ ﺩﻭﻡ ﺭؤﻳﺎﻫﺎ= 5263; ﮐﺎﺑﻮﺳﻰ ﻏﻴﺮ &= #65203;ﺎﻟﮑﺎﻥ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﺍ&#= 65267;ﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐ&= #65258; ﺁﺯﺍﺩﺍﻧﻪ ﻭ ﺑ&= #65166;ﻋﻘﻞ ﻭﻓﻬﻢ ﻭﺩﺭﻙ ﺍ&= #64404;ﺮ ﺑﺨﻮﺍﻫﺪ ﺑﺤﻘ&#= 65166;ﻳﻖ ﺍﻟﻬﻰ ﺩﺭﺷﻬﻮ&#= 65193;ﻫﺎ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺧﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ ﺍﮔﺮ= ﺍﺳﺘﻌﺪﺍﺩ ﺍﺯ ﺗﻮﻟﺪﻟﺎﺕ &= #64344;ﻴﺸﻴﻦ،ﻭ ﺍﮔﺮ ﻫﻤّﺖ ﺭﺍ&#= 65203;ﺘﻴﻦ ﮐﻨﻮﻧﻰ،ﻭ ﻫﺪ= 5165;ﻳﺘﻬﺎﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻭ ﮐ= 5252;ﮑﻬﺎﻯ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎ= ; ﻫﺮ ﻣﺮﺣﻠﻪ ﭘﻴﺸﺮ&#= 65235;ﺖ ﺻﺎﺩﻗﺎﻧﻪ ﺳﺎ&#= 65247;ﻚ ﺍﺳﺖ، ﮐﻪ ﺗﺠﺪ&#= 65267;ﺪ ﺷﻬﻮﺩﻫﺎﻯ ﭘﻴ&#= 65208;ﻴﻦ ﻭ ﻳﻚ ﺷﻬﻮﺩ ﺟﺪ= ﻳﺪ ﻣﻴﻴﺎﺑﺪ، ﮐﻪ &#= 65169;ﺎﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮ= ﻉ ﺑﺸﺮﻯﻣﻴﺮﺳﻨ= 5194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR style=3D'mso-bidi-language:FA'><o:p> </o:p></sp= an></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM119><span dir=3DLTR>M119 </span></a></p> <span style=3D'mso-bookmark:M119'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>نا أمنی &#= 1608; بد بینی در این جهان غری= 576;</span></b><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻠﺴﻔﻪﻫﺎﻯ ﻣﺎﺩﻯ ﺧﺎﺭﺝ ﺍ&= #65199; ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ&= #1548;ﺑﺎ ﺗﻤﺎﻡ ﺑﻬﺮﻩ ﻫ&= #65166;ﺋﻰ ﮐﻪ ﻣﻨﻄﻘا ﺩﺍ&#= 65197;ﺩ، ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻨ= ﺎﺳﺐ ﺯﻣﺎﻥ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺭﻭﺯ ﻧﻴﺰﻣﻴﺒ&#= 65166;ﺷﺪ، ﺑﺎﺯ ﺩﺭ ﻧﻬﺎﻳ&= #65174; ﺑﺤﻴﺮﺕ ﻓﮑﺮﻯ &= #65261; ﻧﺪﺍﻧﻢ ﮐﺎﺭﻯ&#= 1548;ﻭ ﺑﻨﺎ ﺍﻣﻴﺪﻯ ﺭ&= #65261;ﺍﻧﻰ ﺩﺭ ﻣﺘﻔﮑّﺮ ﻣ&#= 65268;ﺮﺳﺪ. ﻭﺳﭙس ﻣﻨﺘﻘﻞ &#= 65169;ﭙﻴﺮﻭﺍﻥ ﺁﻥ ﻓﻠﺴﻔﻪ ﻫﺎ = ﻣﻴﺸﻮﺩ. ﻭ ﺍﻳﻦ ﺣﻴﺮﺕ ﻫ= ﺮﮔﺰ ﺩﺭ ﺗﻤﺎﻣﻰ ﺗﺤ&= #65240;ﻴﻘﺎﺕ ﻋﻠﻤﻰ ﻧﻴﺴﺖ. ﻭ= ﺣﻴﺮﺗﻬﺎﻯ ﺑﻴﮑﺎﺭﮔﻮﻧﻪ &#= 65169;ﻬﻴﭻ ﻳﻚ ﺍﺯ ﻋﺎﻟﻤﺎ&= #65253; ﻭﭘﻴﺮﻭﺍﻥ ﻋﻠ&#= 65252;ﻰ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ&#= 1548;ﮐﻪ ﺑﻔﻠﺴﻔﻪ ﻫﺎﻯ &= #65251;ﺎﺩﻯ ﻭﭘﻴﺮﻭﺍﻥ ﺁﻧ&#= 65260;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺯ= ﻳﺮﺍ ﺩﺭ ﺗﺤﻘﻴﻘﺎﺕ &= #65227;ﻠﻤﻰ،ﻫﻤﻴﺸʌ= 58; ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻣ&= #65184;ﻬﻮﻟﺎﺕ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﺠﺎﻯ ﺣﻴﺮﺕ ﻓﮑﺮﻯ ﻭ&= #65227;ﻘﺐ ﻧﺸﻴﻨﻴﻬﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ،ﺑﺎ ﭘﻴﮕﻴﺮﻯ ﻋﻠﻤ&#= 65264; ﻭ ﺗﺠﺮﺑﻰ،ﺗﺤ= 5240;ﻴﻖ ﻋﻠﻤﻰ ﺍﺩﺍﻣﻪ &= #65251;ﻴﻴﺎﺑﺪ. ﻭﺗﻨﻬﺎ ﻣﺸﮑﻠ&#= 65264; ﮐﻪ ﺩﺭ ﮐﺎﺭ ﺗﺤ= ﻘﻴﻖ ﻋﻠﻤﻰ ﻫﺴﺖ،ﺍ= 5267;ﻦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻋث &= #64344;ﺎﮐﺴﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩﻩ ﻣﺤﻘﻖ ﻋﻠﻤﻰ ﻧ&= #65252;ﻴﺸﻮﺩ. ﮐﻪ ﺑﺎﻟﻌﮑس ﭼ&#= 65262;ﻥ ﺑﻬﺮﻩ ﻫﺎﻯ ﺳﻮ&= #65193;ﺁﻭﺭ،ﻭ ﺷﺪﺕ ﻭ ﺗﻮﺳﻌﻪ = ﺻﻨﻌﺖ،ﺭﻓﺎﻩ ﺳﺎﺯی ﻮﺗﻦ ﭘﺮ&#= 65261;ﺭﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﻴ&= #65208;ﺮﻓﺖ ﺗﮑﻨﻮﻟﻮﮊﻯ ﺑ&#= 65268;ﺸﺘﺮ ﻣﻴﺸﻮﺩ. ﻭﺑﺎﻋ&= #1579; ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ &= #65197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻭ ﻧﺎ = ﺧﻮﺩﺁﮔﺎه ﻮﻟﺬت ﻄﻠﺒﻰ ﺍ&#= 65255;ﺴﺎﻥ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﭘ= س ﺍﺯ ﻣﺮﮒ ﺑﺎﻋث &= #65239;ﻬﻘﺮﺍﻯ ﺑﻴﺸﺘﺮ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺸﻮﺩ. ﺯﻳﺮﺍ ﻫﺮ ﭘﻴﺸ&= #65198;ﻓﺘﻰ ﻣﺎﺩﻯ ﻭﺭﻓﺎﻫ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻣﻨﺠﺮ ﺑﻌﻘﺐ ﺭﻭﻯ ﺑﻴ&= #65208;ﺘﺮ ﻣﻘﺎﻡ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ،ﺍﺯ ﻫﺪﻓﻬﺎﻯ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭ ﻃﺒﻴﻌﺖ،ﺩﺭ &#= 65153;ﻓﺮﻳﻨﺶ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐ&= #65258; ﻫﻤﺎﻥ ﻫﺪﻑ ﺍﻟ&= #65260;ﻰ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65261;،ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65261; ﺻﻔﺎﺗﻰ ﺍﺭﻭﺍ&#= 65185; ﻓﺮﺩﻯ ﺍﺳﺖ ﺑﺮ&= #65165;ی ﺮﺳﻴﺪﻥ ﺑﻨﻬﺎ&#= 65267;ﺖ ﮐﻤﺎﻟﺎﺕ ﻣﻴﺴ&#= 1617;ﺮ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548; ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5248;ﻬﻰ ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻫﺮ ﺭ= ;ﻭﺣﻰ ﺑﺎﻳﺪ ﺑﻘﺼﻞ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻮﻉ ﺑﺸﺮﻯ A= 169;ﻬﺘﺮ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺮ&= #65261;ﺩ. ﻭﺩﺭ ﺑﻬﺘﺮﻳﻦ &= #65207;ﺮﺍﻳﻂ،ﻭﺩﺍʌ= 07;ﺘﻦ ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎ&#= 65251;ﻠﻰ ﻗﺒﻠﻰ ﺑﺮﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﺷﺎﻳﺴﺘﮕﻰ ﺭ&#= 65183;ﻌﺖ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65191;ﻮﺍﻫﺪﻳﺎﻓﺖ. ﻭﺑﺎ ﻫﺮ ﺗﻌﺎﻟ&= #65264; ﻧﻮﻋﻰ ﻳﺎ ﻓﺼﻞ = ﻧﻮﻋﻰ، ﺻﻔﺎﺕ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺭﻭﺡ،ﺩﺭ ﺗﺠﺴ= 617;ﻢ ﺧﻮﺩ ﺩﺭﺟﻬﺎﻥ &= #65169;ﻬﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺍﻫﺪ ﺷﺪ. = 5261;ﻣﺎﻧﻊ ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65169;ﻴﺸﺘﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺸﻮﺩ،ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺭﻓ&= #65166;ﻩ ﻭ ﻟﺬﺕ ﻭ ثرﻭﺕ &= #65261;ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ،ﮐﻪ ﻣﻨﺠ= 5198; ﺑﺴﺘﻤﮕﺮﻯ ﻫﺎ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍ&= #65255;ﺴﺎﻧﻰ ﺑﺪﻳﮕﺮﺍﻥ، ﻭ &#= 65165;ﮐثرﻳّﺖ ﺑﻰ ﺧﺒﺮ ﻭﺟﺎﻫ&= #65246; ﻭ ﺑﺪﻭﻥ ﺍﻣﮑﺎ&= #65255;ﺎﺕ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ &#= 65165;ﺯ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65175;ﮑﻨﻮﻟﻮﮊﻯ ﻭ ﻋﻠﻤﻰ ﻣﻴﮕﺮ&= #65193;ﺩ. ﭘس ﻋﻠﻢ ﻧﻴﺰ ﺑ&= #65198;ﺍﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65191;ﻮﺩ، ﺑﮕﻔﺘﻪ ﻋﺮﻓﺎ&#= 1548;ﺣﺠﺎﺏ ﺃﻋﻈﻢ ﻭﻣﺎﻧﻊ &= #65169;ﺰﺭﮔﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻓﻠﺴ= فه هاﻯ ﻣﺎﺩﻯ ﻓﺴ= 5166;ﺩ ﻋﻈﻴﻤﺘﺮﻯ ﺑﺮ&#= 65165;ﻯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻣﺸ= ﮑﻞ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ&= #1548;ﻓﻠﺴﻔﻪ ﻭﻋﻠﻢ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺗﻨﻬﺎ ﻓﻠﺴﻔﻪ &= #65193;ﻭﺭ ﺧﻮﺩ ﮔﺸﺘﻦ،ﻭ &#= 65227;ﻠﻢ ﺭﻓﺎﻩ ﻭﺗﻦ ﭘﺮ&= #65261;ﺭﻯ ﺑﻴﺸﺘﺮ ﻳﺎﻓﺘ&#= 65254; ﺍﺳﺖ. ﮔﺮچه ﺠﻮ&#= 65165;ﻧﺒﻰ ﺍﺯ ﻋﻠﻢ، ﭼﻮﻥ &= #64344;ﺰﺷﮑﻰ ﻣﻮﺍﻧﻊ ﺟﺴﻤﻰ &= #65197;ﺍ ﺑﺮﻃﺮﻑ ﻣﻴﮑﻨ&#= 65194;،ﮐﻪ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬی ﻮﻫﺪﻑ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺰ ﺍﻳﻦ ﺳﻠﺎ&= #65251;ﺘﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻭﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﻭA= 227;ﻠﻢ ﻧﻴﮑﻮ ﺍﺳﺖ،ﮐ= 5258; ﺑﻘﻴﻪ ﭼﻨﻴﻦ ﻧ&= #65268;ﺴﺘﻨﺪ. ﻳﮑﻰ ﻋﻠﻢ ﺍﺩﻳ&= #65166;ﻥ ﻳﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭﺩﻳﮕﺮﻯ ﻋﻠﻢ ﺍﺑﺪﺍﻥ ﻳ&= #65166; ﭘﺰﺷکی ﻮﺑﺎ ﺗ= 5252;ﺎﻡ ﺭﺷﺘﻪ ﻫﺎﻯ ﺁﻥ.= ﺯﻳﺮﺍ ﺩﻳﮕﺮ ﻋﻠﻮﻡ ﺍ&= #65199; ﻣﺤﻞ ﻋﻘﻞ ﻣﺎﺩ&= #65263; ﻭ ﻧﻔﻊ ﭘﺮﺳﺘﻰ = ﺍﺳﺖ. ﻭﺣﺘﻰ ﻋﻘﻠﻬﺎ&#= 65263; ﺗﮑﻨﻴﮑﻰ ﻭﻣﺎ&#= 65193;ﻯ،ﮐﻪ ﺟﺰ ﮐﺴﺐ ﺳﻮﺩ ﻫ= ﺪﻓﻰ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻧ&= #65166;ﺍﻣﻴﺪﻯ ﻭ ﺑﺪ ﺑﻴﻨﻰ ﺍﺟ= ﺘﻤﺎﻋﻰ،ﻭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﻭ ﺁﺯﺭﺩگی ها®= 0;ﺗﻮﻟﻴﺪ ﮐﻨﻨﺪﻩ ﺑﺪﺑﻴ&#= 65256;ﻰ ﻭﺧﺴﺘﮕﻰ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ،ﺑﻨﺎﺍʌ= 51;ﻴﺪﻯ ﻭﺑﻰ ﻫﺪﻓﻰ ﻣﻨ&= #65184;ﺮ ﻣﻴﮕﺮﺩﺩ،ﮐﻪ = 5169;ﻬﺘﺮﺍﺳﺖ . ﺑﻴﺸﺘﺮﺩﺭﺍﻳ&= #65254;ﻣﻮﺭﺩﺻﺤﺒﺖA= 169;ﺸﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4404;ﻔﺘﻴﻢ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﻣ= ﺘﻔﮑّﺮﻳﻦ،ﺍʋ= 99; ﻋﻠﻮﻡ ﻣﻴﮑﺎﻧ&#= 65268;ﮑﻰ ﻭﺗﮑﻨﻴﮑﻰ،ﻭ = 5187;ﺘﻰ ﺗﻔﮑﺮﺍﺕ ﻓﻠﺴ&#= 65236;ﻰ،ﻭﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﻣﺎﺩ&= #65263;،ﺑﺎﻋث ﻧﺎﻣﻴﺪﻯ ﻭﺣﻴ&#= 65198;ﺗﻬﺎﻯ ﺍﻭﺍﺧﺮ ﻋﻤﺮ ﻣ&= #65268;ﺸﻮﺩ. ﻭﺩﺭﻫﺴﺘﻰ ﺑﺮ&#= 65165;ﻯ ﺍﻧﺴﺎﻥ ﻏﺮﻕ ﺩ&= #65197; ﺭﻓﺎه ﻮ ﻗﺪﺭﺕ &= #65261; ثرﻭﺕ ﻣﻨﻄﻘﻰ = 5255;ﻴﺴﺖ. ﭼﻮﻥ ﻧﺘﺎﻳﺞ ﻣ&= #65256;ﻔﻰ ﻓﺮﺍﻭﺍﻥ ﺑﺪﻧ&#= 65170;ﺎﻝ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻣ= 5192;ﺎﻟﻒ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺍﺻﻞ ﺁﻓﺮﻳﻨﺶ &= #65259;ﺴﺘﻰ ﻧﻮﻉ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺸﺮﻯ= ;،ﻭﺣﺘﻰ ﻣﺨﺎﻟﻒ ﺁﻳﻨﺪ&#= 1607; ﻫﺎﻯ ﮐﺎﺭﻣﺎﺋ&#= 65264; ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺑﺮﺧﻠﺎﻑ ﻓﻄﺮﺕ ﻃﺒﻴﻌﻰ &= #65165;ﻧﺴﺎﻥ ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮔ= ﺮﭼﻪ ﮊﻧﺘﻴﻚ ﺟﺴﻤﻰ &= #65169;ﺮﺍﻳﺶ ﻓﺮﻕ ﺯﻳﺎﺩ ﻧﻤ&= #65268;ﮑﻨﺪ. ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﺗ&= #65166;ﺭﻳﺨﻰ ﻧﺸﺎﻥ ﺩﺍﺩﻩ،= 4400;ﻪ ﻫﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65227;ﺎﻗﻠﺘﺮ ﻭ ﺣﺴّﺎس ﺗﺮ ﻭ&#= 65183;ﻬﺎﻥ ﺑﻴﻨﻰﺑﻬﺘﺮ ﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﺯﻭﺩﺗA= 198; ﻭ ﺷﺪﻳﺪﺗﺮ،ﺩ= 5261;ﭼﺎﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺎ ﺍﻣﻴﺪﻯ A= 261; ﺁﺯﺭﺩﮔﻰ ﻫﺎﻯ ﺧﺎﻃﺮ ﻭﻓ&= #64401;ﺮ ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎ&= #1606; ﻣﻴﮕﺮﺩﺩ. ﻭ ﺍﮐ= ثرﻳّﺖ ﻗﺮﻳﺒب اﺗﻔﺎA= 237; ﻧﻤﻴﺪﺍﻧﻨﺪ،@= 400;ﻪ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺍ&= #65261;ﻟﻴﻦ ﻫﺸﺪﺍﺭﻫﺎﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭ ﻃﺒﻴﻌﺖ ﻭﻓﻄ&= #65198;ﺕ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﮐ= ﻪ ﻣﺪﺑّﺮﺍﻥ ﺭﻭ= 5187;ﻰ ﻫﺮ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ، ﺍﻳﻦ ﻫﺸﺪﺍﺭﻫ&#= 65166; ﺭﺍ ﻣﻴﺪﻫﻨﺪ. ﺩ= ﺭ ﺑﻴﺪﺍﺭﻯ ﺩﺭﻫ&#= 65252;ﻴﻨﺎﺣﻮﺍﻝ،᥾= 7;ﺎ ﺩﺭ ﺧﻮﺍﺏ ﻭﺭؤ&#= 65267;ﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭﻧﺎ&#= 65153;ﺭﺍﻡ ﮐﺎﺑﻮﺳﻰ. ﭘس ﺑ&= #65166;ﻳﺪ ﺑﺠﺎﻯ ﻓﻠﺴﻔﻪ &= #65261; ﻋﻠﻢ،ﻭثرﻭﺕ ʌ= 61;ﺭﻓﺎﻩ ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺑﻮﺩ،ﮐﻪ &#= 65197;ﺍﻩ ﺁﻥ،ﻃﺒﻖ ﺗﺠﺮ= 5169;ﻪ ﻃﻮﻟﺎﻧﻰ ﺍﻳﻦ &= #65255;ﻮﻳﺴﻨﺪﻩ، ﮐﻪ ﺑﺪﻧﺒﺎﻝ ﺭ&= #65165;ﻩ ﺳﻮﻡ ﻣﻰ ﮔﺸﺘﻢ&= #1548; ﺗﻨﻬﺎ ﺗﻨﻬﺎ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 1740; ﺨﺪﺍﻭﻧﺪ ﺭﺍ ﻳ&= #65166;ﻓﺘﻢ. ﺗﺎ ﺑﺮﺣﺴﺐ ﺗﺠ&= #65198;ﺑﻪ ﻋﻤﻠی ﻮﻟﻰّ ﺍ= 5247;ﻬﻰ،ﻭﺩﻳﮕﺮ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺩﺭ ﮔﺬﺷﺘﻪ،ﮐ= 5258; ﺁثاﺭﺷﺎﻥ ﺑﺎA= 239;ی اﺳﺖ، ﺑﺘﻮﺍﻥ = 5169;ﺘﺰﮐﻴﻪ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻧ&#= 65236;س،ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻣﻴﺴّﺮ ﺧﻮﺩ ﭘ&#= 65268;ش ﺮﻓﺖ. ﺁﻧﮕﺎه ﺒ&= #65228;ﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ،ﻭﺑﺂʋ= 97;ﺍﻣﺸﻬﺎﻯ ﻓﮑﺮﻯ ﻧﻴﺮﻭﻫ&#= 65166;ﻯ ﺭﻭﺍﻧﻰ ﺟﺪﻳﺪ&#= 65263; ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﻋﻘﻠﻬﺎﻯ ﺯ&= #65251;ﺎﻧﻬﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺩﺭﭘ&#= 65268;ﺶ ﺭﺍ، ﻫﻢ ﺍﮐﻨﻮ&#= 65253; ﻣﻴﺘﻮﺍﻥ ﺑﺪﺳ&#= 65174; ﺁﻭﺭﺩ. ﺁﻧﮕﺎﻩ = ﻫﺮ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺭ&= #65165;ﻩ ﻳﺎﺑﻰ ﻭ ﺣﺘﻰ ﻧ= ﻮﻉ ﺯﻧﺪﮔﻰ ﺑﻘﻴّ= 5258; ﻋﻤﺮ ﺭﺍ ﺑﻬﺘﺮ = ﺗﻨﻈﻴﻢ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺴﻴﺎ&= #65197; ﺷﻴﺮﻳﻨﻰ، ﺑﺠ= 5166;ﻯ ﺗﻮﻟﺪﺍت کاﺭʌ= 51;ﺎﻫﺎی ﺪﺭﺩﻧﺎﻙ،ﻭﺩA= 197;ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮی ﻴ&#= 65166;ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ، ﺑﺎ= 5255;ﻮﺍع ﻔﻮق ﺒﺸﺮی ﻤﻴ= 5198;ﺳﻨﺪ ﮐﻪ ﻫﻨﻮﺯﺩﺭ ﺟ&= #65260;ﺎﻥ ﭘﻴﺪﺍ ﻧﺸﺪه ا= 5255;ﺪ ﻭﭼﻨﺎن ﺘﻮﻟﺪ &#= 65251;ﺠﺪﺩی ﺒﺠﻬﺎن ﺨﻮﺍﻫ= 5194; ﺷﺪ،ﮐﻪ ﻫﺰﺍﺭ= 5165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻧﻮع ﺴﻮﭘﺮﻣﻦ &#= 65259;ﺎﻯ ﺁﻳﻨﺪﻩ ﻓﺮﺷﺘ&#= 65258; ﮔﻮﻧﻪ ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﻧﺪ. ﻭﺭﺍ&= #65257; ﺗﮑﺎﻣﻞ ﺃﺑﺪﻯ &= #65255;ﻮﻉ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ. ﺗﺎ ﺑ= ﻨﻮﺭ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺧ&= #65262;ﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﮐﻪ ﺍﻳﻨ= ﻚ ﻫﻴﭻ ﮐﺎﻣﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺪﺍﻥ ﻧ&= #65252;ﻴﺮﺳﺪ. ﻣﮕﺮ ﮐﺎﻣﻠﺎﻥ &= #65251;ﺤﻤﺪﻯ،ﮐﻪ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺮﺳﻨﺪ ﻭﻧﻪ ﺑﻨﻮﺭ ﺭﺣ&= #65252;</span><span lang=3DAR-SA>ﺎﻥ، ﮐﻪ ﻭﺍʋ= 97;ﺩ ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﺍ&= #65199; ﺳﻤﺖ ﻣﺎ ﻣﻴﺸﻮ&= #65255;ﺪ. که ﺮﻭﺡ ﺍﻟﻘﺪ= 587; ﻘﺎﺋﻢ ﺭبِ اﻟA= 256;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺟﺒﺮ&= #65261;ت اﻭﻝ ﺍﺯ ﺳﻤت ﻤ&#= 65166; ﺍﺳﺖ ﮐﻪ ﻣﺴﻴﺢ = ﻭﮐﺎﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺑﻌﺮﺵ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﻭﻟﻰ ﻣ&#= 65188;ﻤﺪ ﻭﮐﺎﻣﻠﺎﻥ ﻣﺤ&#= 65252;ﺪﻯ ﺩﺭ ﺳﻠﻮﻙ ﺑﻨﻮ&= #65197; ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65194;ﺭ ﻣﻨﻴﺮ،ﻭﺷﺐ ﻗ= 5194;ﺭﻯ ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5197;ﻭﺡ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﻧ&= #65200;ﻭﻝ ﺍﺟﻠﺎﻝ ﻭﺗﺠﻠ&#= 1617;ﻰ ﻣﻴﮑﻨﻨﺪ. ﻭﻫﺮ&= #64400;س ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣ&#= 65170;ﺮ،ﺑﺎﻳﺪ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65191;ﻮﺩﺭﺍ ﺑﮑﻨﺪ، ﮐﻪ ﺑﻬ&#= 65198; ﺩﺭﺟﻪ ﺍﺯ ﺗﻌﺎ&= #65247;ﻰ ﺭﺳﻴﺪ ﻣﻮﻓﻖ ﺷ&= #65262;ﺩ، ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎ&#= 65251;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65184;ﻬﺎﻥ ﺑﻨﻤﺎﻳﻨﺪ. ﻧﺘ&= #65268;ﺠﻪ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻓ&= #65248;ﺴﻔﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﮑی ﻮﻋﻠﻤﻰ ﻭﺗﮑﻨ&#= 65268;ﮑﻰ، ﺳﺮﺍﺳﺮ ﻏﻴﺮﻋ&#= 65198;ﻓﺎﻧﻰ ﻫﺴﺘﻨﺪ. ﺑﻘﻮﻝ = (ﻣﺎسیو ﺁﺭﻧﻮﻟﺪ) ﺩﺭﻳ&= #65166;ﻯ ﺍﻳﻤﺎﻥ ﭼﻨﺎﻥ &= #65165;ﺳﺖ،ﮐﻪ ﭼﻮﻥ ﺭﻭﺯ ﺭﻭﺷ&= #65254; ﺭﺍ ﺩﻳﺪﻧﺪ ﺁﻧ&= #64405;ﺎﻩ ﻣﻌﻨﻰ ﺷب ﺮﺍ ﻣ&= #65268;ﻴﺎﺑﻨﺪ. ﮐﻪ ﻫﻤﻪ ﭼﻴﺰ ﺳ= ﺨﺖ ﻭﺧﺸﻚ ﺷﺪﻩ. ﺑﺨ= ﺼﻮﺹ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﺩ= ﺭ ﺍﻧﺴﺎﻥ. ﻭﻣﻨﻈ&= #65262;ﺭ ﺍﻳﻦ ﺣﮑﻴﻢ ﻭﺣ&= #64401;ﻤﺖ ﺍﻳﻤﺎﻥ ﺩﻳﻨﻰ &= #65239;ﺸﺮﻯ ﺩﺭ ﻫﻤﻪ ﺍﺩﻳﺎ&= #65253; ﻭﻣﺬﺍﻫب ﻨﻴﺴ= 5174;. که اﻳﻨﺎﻥ ﺷﺐ = 5261;ﺍﻗﻌﻰ ﺭﺍ ﺳﺮﺍﻍ ﻧﺪﺍ&= #65197;ﻧﺪ،ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺑﺠ&#= 65260;ﺎﻥ،ﺩﺭ ﻣﺴﺨﻬﺎﻯ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65187;ﻴﻮﺍﻧﻰ ﺩﻭﭼﺎﺭ ﺗﺎﺭﻳ&#= 64401;ﻰ ﻋﻘﻠﻰ ﻭ ﻧﺪﺍﺷ&= #65176;ﻦ ﺑﻴﻨﺶ ﻋﻘﻠﻰ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ. ﻭﻟﻰ ﺳﺎﻟ= ﮑﺎﻥ ﺍﻟﻬﻰ،ﺷﺒﻬﺎA= 263; ﺭﻭﺷﻨﻰ ﺑﺎ ﺍﻧ&= #65262;ﺍﺭ ﺗﻮﺳّﻠﻰ ﺳﻠﻮ= 4400;ﻰ ﺧﻮﺩ،ﻭ ﺩﺭﺣﻀ= 5262;ﺭ ﺫﻫﻨﻰ ﺧﻮﻳﺶ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﻧﻴﺰ ﺍﺯ ﻧﻮﺭ= ﻋﻘﻞ ﻭﺻﻮﺭﺕ ﺭؤﻳﺎ= 5163;ﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺑﻴﺪﺍﺭ ﺗﺮ ﺍﺯ ﻫﺮ ﺭﻭﺯ= ﺭﻭﺷﻦ،ﻭ ﺭﻭﺯﻫﺎﻯ ﭘﻴﺸ&#= 65268;ﻦ ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺍ= ﺯ ﺩﺭﻳﺎﻫﺎ ﻭ ﺑﺤ&= #65166;ﺭ ﺑﺤﺮﺍﻧﻰ ﺍﺣﻮ&#= 65165;ﻟﻰ ﻭﺍﻓﮑﺎﺭ ﻭ ﺭؤ&#= 65267;ﺎﻫﺎ، ﺩﺭ ﺭﺍﻩ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ ﺧﻮﺩ ﭘﻴ&= #65206; ﻣﻴﺮﻭﻧﺪ. ﻭﺩﺭ = ﮐﺸﺘﻰ ﻭﻟﺎﻳﺖ،ﺑﮑﺸA= 176;ﻰ ﺑﺎﻧﻰ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ،ﺍﺯ ﺗﺎﺭﻳﮑﻰ ﻭ ﺧﻄ&= #65198;ﺍﺕ ﻭ ﻃﻮﻓﺎﻧﻬﺎ، &#= 65261; ﻧﺒﻮﺩﻥ ﻫﺮﮔﻮ&#= 65255;ﻪ ﻋﻠﺎﻣﺘﻰ ﺩﺭ ﻣ&= #65268;ﺎﻥ ﺭﺍﻩ ﺩﺭ ﺩﺭﻳﺎ&= #65259;ﺎ، ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ &= #65261; ﺷﻬﻮﺩﻫﺎﻯ ﻣﻴ&#= 65204;ّﺮ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﮐﻪ ﺍﮐثرﻳّﺖ ﻗﺮʌ= 67;ﺐ ﺑﺎﺗﻔﺎﻕ ﺍﻧﺴ&#= 65166;ﻧﻬﺎ،ﺟﺮﺃﺕ ﻭ ﻣﻴﻞ ﭘﺎ ﺩﺭ ﮐ= ;ﺸﺘﻰ ﻭﻟﺎﻳﺖ ﻭ ﻳﺎ ﺩ= ﺭ ﺩﺭﻳﺎﻫﺎﻯ ﻣﻌ&#= 65256;ﻮﻯ ﺳﻠﻮﮐﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭ ﺩﻭﺳﺖ ﺩﺍﺭﻧ&= #65194; ﻫﻤﭽﻨﺎﻥ ﺳﺨﺖ &= #65256;ﻮﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ،ﻭﺣﺘﻰ ﺣﻴﻮﺍﻧﻴّت ﻨA= 262;ﻉ ﺑﺸﺮﻯ ﺧﻮﻳﺶ ﺑ&= #65252;ﺎﻧﻨﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺗﺎ = ﺳﺮ ﺭﺳﻴﺪﻥ ﻣﺮﮒ،= 5261;ﭘﺎﻳﺎﻥ ﻓﺮﺻﺖ ﺯﻧﺪﮔﻰ &= #65235;ﻌﻠﻰ،ﮐﻪ ﺩﺍﺩﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ ﻭﻧﺘﻴﺠﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺁﻧﻬﺎ ﺑﺠﻬﺎﻥ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﮐﻪ ﺑﺎﺯ ﺑ= ;ﮑﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺎ&#= 65199;ﻣﻴﮕﺮﺩﻧﺪ. ﮐﺸﺘی ﻮﻟﺎﻳﺖ &#= 65165;ﻟﻬﻰ ﭘﻴﺮ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﭼﻨﺎﻥ ﻧﻴﺴﺖ،= 4400;ﻪ ﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﺳﻔﻴﻬﻰ ﺑﻬﺮ ﻣ&= #65196;ﻫﺐ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎﺷ&= #65194;، ﺍﺩﻋﺎﻯ ﻭﻟﺎﻳ&#= 65174; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﻳ= ﻨﺎﻥ ﺑﺪﺗﺮﻳﻦ ﻭ ﺟﻨ&= #65166;ﻳﺖ ﮐﺎﺭﺗﺮﻳﻦ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭﺑﮕﻔﺘﻪ ﭘﻴﺎ&#= 65251;ﺒﺮ ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﻟﺒﺎس ﮐﺎﺫﺏ ﺭﻭﺣﺎﻧ&#= 65268;ّﺖ ﺑﺮﺗﻦ ﺩﺍﺭﻧﺪ. = ﭘس اﺑﻠﻴس ﺩﺭ ﺗﻠ= 5170;ﻴس ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﺍﻳﻦ ﺭﻭﺣﺎﻧﻴﻮﻥﻏ= 5268;ﺮﺭﻭﺣﺎﻧﻰ، ﻓﺎﺳﺪ ﺗﺮﻳﻦ ﻣ&= #65194;ﻋﻴﺎﻥ ﺍﺩﻳﺎﻥ، ﺭﺍﻩ &#= 65203;ﻠﻮﻙ ﻭﺗﻮﺑﻪ ﺳﻠﻮﮐ&#= 65264;،ﻭﺳﻮﺭﺍﺥ ﺩﻋﺎ ﺭﺍ ﻧﻤﻴﺪ&= #65165;ﻧﻨﺪ،ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺻﺤﺒﺘﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﻭﻟﻰ ﻏ= ﺮﻕ ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭﺑﺮﺍﻯ ﺻﺪﻫﺎ &= #65259;ﺰﺍﺭ ﻭ ﺷﺎﻳﺪ ﻣﻴﻠﻴ&= #65262;ﻧﻬﺎ ﺳﺎﻝ،ﺩﺭ ﺗﻮﻟ= 5194;ﺍﺕ ﻭﻣﺮﮔﻬﺎﻯ ﺩﺭ&#= 65193;ﻧﺎﻙ ﺩﺭﻳﺪﻩ ﺷﺪﻥ ﺩ&= #65197; ﺟﻬﺎﻥ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺩﻭﺑ= ﺎﺭﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261;ﻓﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺮﺳﻨﺪ، ﮐﻪ ﻫ&#= 65252;ﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﮐﻪ ﻓﺮﻣﺎﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺍﻟﻬﻰ، ﺑﺮﺍﻯ &#= 65207;ﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﺭﺍ ﺍﻧﺠﺎ&= #65249; ﺑﺪﻫﻨﺪ. ﻭ ﺑﻘﻮ= ﻝ ﻗﺮﺁﻥ،ﺑﻬﺘﺮA= 267;ﻦ ﺑﺨﺖ ﺁﻧﺎﻥ ﻣﺴ&= #65190; ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65165;ﺳﺖ. ﻭ ﺍﻟّﺎ ﻣﺎﺭ ﻭ&= #65251;ﻮﺭ،ﻭ ﺣﺘﻰ ﻓﺴﺨﻬﺎﻯ &= #64404;ﻴﺎﻫﻰ ﺑﺪﺗﺮ ﻧﻴﺰ ﺩﺭ = ﭘﻴﺶ ﺩﺍﺭﻧﺪ. ﺗﺎ ﭼﻘ= ﺪﺭ ﮔﻨﺎﻫﮑﺎﺭﻯﻭ= 5203;ﺘﻤﮑﺎﺭﻯﺑﺨ᥾= 2;ﺩﻭﻫﺴﺘﻰﺑﻨﻤ&= #65166;ﻳﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻨ= ﻴﺴﻮﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺑﺎﺭﻩ ﺷ@= 401;ﺴﺖ ﺗﻔﮑّﺮﺍﺕ ﻋﻘ= 5248;ﻰ ﻣﻴﮕﻮﻳﺪ، ﺟﺎ= 5261;ﺩﺍﻧﮕﻰ ﺩﺭﮐﺎﺭ ﻧﻴﺴﺖ. = ﭘس ﺧﻮﺩﺭﺍ ﺑﺪﺭﻳ&#= 65166; ﺧﻮﺍﻫﻢ ﺍﻧﺪﺍ&#= 65191;ﺖ ﺍﻟﺒﺘﻪ ﺟﺎﻭﺩ&#= 65165;ﻧﮕﻰ ﻫﺎﻯ ﻧﺴﺒﻰ ﻫﺴ&= #65174;، ﭼﻪ ﺩﺭ ﻗﻬﻘﺮﺍ&= #65259;ﺎﻯ ﮐﺎﺭﻣﺎﺌﻰ ﺯﻣ&#= 65166;ﻧﻬﺎﻯ ﺩﺭﺍﺯ،ﻭ ﭼﻪ ﺩ&#= 65197; ﮐﻤﺎﻟﺎﺕ ﺭﻭﺡ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﺍﻟﻬﻰ ﺷﺪﻩ،ﺩ= 5197; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭﺍﻟّﺎ ﺍﻧﺴﺎ= 5253; ﺑﺸﺮﻯ، ﺟﺎﻭﺩ= 5165;ﻧگی ﺴﺘﻤﮕﺮی ﺗﺎ ﻭ&#= 65239;ﺖ ﻣﺮﮒ،ﺯﻧﺪﮔﻰ = 5169;ﻴﺸﺘﺮﻯ ﻧﺪﺍﺭﺩ. ﻭ ﺗﮑﺮ= ﺍﺭ ﻫﻤﻴﻦ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺧ= 5262;ﺩﺭﺍ ﺗﻠﻒ ﮐﺮﺩﻩ،ﻭ= 5169;ﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺳﺮﻣﺎﻳﻬﺎﻯ ﻧ&#= 65194;ﺍﺭﺩ. ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﻧ= ﻮ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺘﺪ&#= 65197;ﻳﺞ ﻓﺮﺍﻫﻢ ﮐﻨﺪ. ﮐ= ﺎﺭﻯ ﮐﻪ ﺻﺪﻫﺎ ﻭﻣﻴ&= #65248;ﻴﻮﻧﻬﺎ ﺳﺎﻝ ﻗﺒﻠﺎ ﺩﺭ = ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﺩﺭﺟﻬﺎﻥ ﺟمع ﺁﻭﺭﻯ ﮐﺮ= 5193;ﻩ ﺑﻮﺩ، ﮐﻪ ﺍﻳﻨ&#= 65242; ﻳﮑﺠﺎ ﮐﻤﺎﻟﺎ&#= 65173; ﺭﺍ ﺭﻭﻯ ﻣﻴﺰ ﻗ= ﻤﺎﺭﻣﻴﮕﺬﺍﺭ= 5193;،ﻭﺩﺭﻫﻮﺳﺮﺍ= ;ﻧﻰ ﻫمه ﺮﺍ ﺑﺎﺧت= 07; که ﺧﻮﻳﺸﺘﻦ ﺧ= 5262;ﺩﺭﺍ ﺑﺎﺧﺘﻪ ﺍﺳﺖ. ﺍ= ﻣﺎ ﺁﻧﺎﻧکه ﺒﮑﻤA= 166;ﻟﺎﺕ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﻠﻮﻙ= ; ﺍﻟﻬﻰ ﺭﺳﻴﺪﻧﺪ . ﺟﺎﻭ= ﺩﺍﻧﮕﻰ ﺑﺎﺯ ﻧﺴﺒﻰ ﺧﻮ&= #65193;ﺭﺍ،ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ. ﺗﺎ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﺷﻮﺩ،ﮐ= 5258; ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﻫ&= #65252;ﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﻧﺪ. ﺯﻳﺮ&= #65165; ﻫﻤﻴﺸﻪ ﺑﻬﺘﺮ&#= 65165;ﻥ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ. ﻭﺩﻳ&= #64405;ﺮﺍن ﻤثل ﺧﻮﺩ ﻳﺎ ﺑ&#= 65194;ﺗﺮ ﺍﺯ ﺧﻮﺩﺭﺍﺗﻮ&#= 65247;ﻴﺪ ﻣثلﻣﻴﻨﻤﺎﻳʌ= 56;ﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺟﺎﻭﺩ= 5165;ﻧﮕﻰ ﻣﻄﻠﻖ،ﺗﻨﻬﺎ = 5193;ﺭ ﺧﺪﺍﻮﻧﺪ ﻣﻄﻠ&#= 65238; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ. ﮔﺮﭼﻪ ﻭﻯ= ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ، &#= 65193;ﺭ ﺧﺎﺭﺝ ﺍﺯ ﻫﺴﺘ&= #65264; ﻧﻤﻰ ﺑﺎﺷﺪ ﻭ ﺭ= ﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548;ﺍﮐﻨﻮﻥ ﺑﺠﻬﺎﺕ ﺗﻮﻟﺪ &= #65255;ﻤﻰ ﮐﻨﺪ،ﮐﻪ ﮐﻠﺎ= 5203;ﻰ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65259;ﺎﻯ ﺑﺮﺗﺮﻯ ﺑﺮﺍﻳ&#= 65206; ﻧﻴﺴﺖ. ﮔﻮﺋﻰ ﻳ= ﻚ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ&#= 65268;ﻞ ﺩﺍﻧﺸﮕﺎﻩ،ﺑA= 192;ﻮﺍﻫﺪ ﺑﺎﺯ ﺩﺭ ﮐﻠﺎس هاﻯ ﺩﺑﻴﺮﺳﺘA= 166;ﻧﻰ ثبت ﻧﺎﻡ ﮐﻨﺪ= 48;ﮐﻪ ﭼﻴﺰﻯ ﺑﺮﺍ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 1740; ﺁﻣﻮﺧﺘﻦ ﺗﺎﺯﻩ ﺩﺭﺁﻥ ﺑ&= #65198;ﺍﻯ ﺍﻳﻦ ﻓﺎﺭﻍ ﺍﻟ&= #65176;ﺤﺼﻴﻞ ﻧﻴﺴﺖ. ﺗﻨﻴﺴﻮ&= #65253; ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﺍﻳﻦ ﺣﺎﻟﺖ ﻣﺘﺄﺭﺟ&#= 65186; ﻭ ﻣﺘﺰﻟﺰﻝ ﻭ ﻣ= ﺘﺬﺑﺬﺏ ﻭ ﻣﺘﻠﻮّﻥ ﺍﻟ&#= 65252;ﺰﺍﺝ ﺩﺭﺩﻧﺎﻙ ﺭﺍ ﺩ&= #65165;ﺭﻡ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﻢ &= #65191;ﻮﺩﺭﺍ ﺑﺪﺭﻳﺎﻯ ﻧﺎ ﺍ&= #65251;ﻴﺪﻯ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65194;ﺭﻳﺎﻯ ﺗﺴﻠﻴﻢ ﺑﻄﺒﻴ&#= 65228;ﺖ ﻭﻫﺴﺘﻰ ﺑﻴﻨﺪ&#= 65165;ﺯﻡ. ﻭ ﭼﻨﻴﻦ ﺧﻮﺩﺭ&= #65165; ﺑﻄﺒﻴﻌﺖ ﺭﻫﺎ &= #64400;ﺮﺩﻥ ﺍﻳﻦ ﮔﻮﻳﻨﺪﻩ&#= 1548; ﻫﻤﺎﻥ ﺗﻮﻟﺪﺍ&#= 65173; ﻭﻣﺮﮔﻬﺎﻯ ﻣﺠ&#= 65194;ﺩ ﻧﻮﻋﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭﻳﺎﻫﺎﻯ ﺍﺣ&#= 65262;ﺍﻟﻰ ﻭﺍﻓﮑﺎﺭﻯ، ﻭ &#= 65193;ﻳﺪﺍﺭﻫﺎﻯ ﻋﺠﻴﺐ ﺭؤﻳﺎﺋ= 5264; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65193;ﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﭼ&= #65256;ﺪ ﺳﺎﻟﻪ ﮐﻪ ﺳﺎﻟ&= #64401;ﺎن ﺪﺍﺭﻧﺪ، ﺑﺎ ﻫ&#= 65194;ﺍﻳﺖ ﻳﻚ ﻧﻮﺡ ﮐﺸﺘﻰ = ﺑﺎﻥ ﺯﻧﺪه اﻯ،ﭘﻴʋ= 98; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺣﺘA= 252;ﺎ ﺑﺘﺮﺗﻴﺐ ﺍﺯ ﻫ&= #65236;ﺖ ﺟﺰﻳﺮﻩ ﻣﻴﺎﻥ &= #65197;ﺍﻩ ﺑﺴﻠﺎﻣﺖ ﻣﻴﮕ&#= 65196;ﺭﺩ. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺯﻣﺎﻧﻰ ﺩ= ﺭﻫﺮﺟﺰﻳﺮﻫﺎ= 5263; ﺗﺠﺪﻳﺪ ﻗﻮﺍ ﻣ&= #65268;ﮑﻨﺪ. ﻭﺑﺎ ﮐﻤﮑﻬﺎﻯ &= #65175;ﺎﺯﻩ ﺭﺳﻴﺪﻩ ﺍﻟﻬﻰ &= #65165;ﺯ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﻧﻴﺮﻭﻯ ﻋﺸﻖ ﻭ = ﺻﺒﻮﺭﻯ،ﺑﻨﺠA= 166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﺍﻳﻦ ﮔﻮ= ﻳﻨﺪﻩ ﺍﻳﻦ ﺍﻣﻴﺪ ﺭﺍ = ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺎﻗﻰ ﮔﺬ&= #65165;ﺭﺩﻩ،ﮐﻪ ﮔﻔﺖ ﭼﺎﺭه اﻯ= 5255;ﺪﺍﺭﻡ ، ﺟﺰ ﺁﻧﮑﻪ ﺑﺎ&= #65261;ﺭ ﻭ ﻳﻘﻴﻦ ﮐﻨﻢ،&#= 64400;ﻪ ﺧﻴﺮﻯ ﻳﻚ ﻧﺎﺟ&= #65264; ﺍﺯ ﺭﺍﻩ ﺧﻮﺍﻫ&= #65194; ﺭﺳﻴﺪ،ﻭﺯﻣﺴA= 176;ﺎﻥ ﻣﺮﺍ ﺑﻬﺎﺭ ﺧﻮ&= #65165;ﻫﺪ ﮐﺮﺩ. ﻭﻯ ﻣﻴﭙﺮ= ﺳﺪ،ﺁﻳﺎ ﺧﺪﺍ ﻭﻃﺒﻴﻌﺖ&#= 1548;ﺑﺎ ﻫﻢ ﺩﺭ ﮔﻠﺎﻭﻳ&= #65200;ﻧﺪ؟ﻳﺎ ﻫﻤﺎﻥ ﻧﻮﺭ ﻭ ﻇ= ﻠﻤﺖ ﮐﻪ ﺑﺎﻫﻢ ﻣﻰ ﺟ= ﻨﮕﻨﻨﺪ. ﻭﻳﺎ ﺑﺪﻳﺮﻭﺯ &= #65187;ﻘﻴﺮﺗﺮ ﻧﻮﻋﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻦ،ﻭ ﻳﺎ ﺑﻔﺮﺩﺍﻫﺎ&#= 65263; ﺑﺎ ﻓﺮّ ﺍﻟﻬﻰ &= #65197;ﺳﻴﺪﻥ. ﮐﻪ ﻫﻤﺎﻥ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﮐﻪ ﺃﺻﻞ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﻧﻮﻋﻰ ﻣﺎ ﺭﺍ ﺗ= ﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. ﺗﺎ ﺑﺘ= ﻮﺍﻧﺪ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﺗﺮ، ﭼﻨﺪ ﭘلّه اﻯ A= 169;ﺎﻟﺎﺗﺮ ﺑﺮﻭﺩ. ﮐﻪ ﺗﻮﻗ= ّﻒ ﺩﺭﻣﻴﺎﻥ ﺭﺍه &#= 65194;ﺭ ﺍﻳﻦ ﻧﺮﺩﺑﺎﻥ &= #65255;ﻴﺴﺖ. ﻭ ﺗﺎ ﮐﻰ ﺗﻮﻗّ&= #65234;؟ﻋﺎﻗﺒت ﺴﻘﻮﻁ ﺩﺭ ﺧلا= 569; ﻭﻋﺪﻡ ﻭﭘﻮﭼﻰ &= #65261; ﻧﻬﻠﻴﺴﻢ،ﻭ ﺳ= 5240;ﻮﻁ ﺑﺪﺍﻣﺎن ﺃﻫﺮ= 5267;ﻤﻦ،ﻧﻘﻄﻪ ﻣﻘﺎﺑل ﺒﺮﻫﻤ= 606; ﺨﺪﺍ ﻭﮐﻤﺎﻟﺎ&#= 1578; که عملا ﺳﻘﻮﻁ= ; ﺑﺪﺭّﻩ ﻧﻴﺴﺘﻰ ﻭﺣﻘﺎ&#= 65197;ﺕ ﻧﻮﻋﻰ ﺍﺳﺖ. ﺗﺎ= ﺑﺎﺯﺑﻬﺮﺟﺎ ﺭﺳﻴﺪ، ﺑﺎﻳﺪ &#= 65169;ﺮﺧﻴﺰﺩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺑﺒﺎﻟﺎ ﺑʋ= 98;ﻭﺩ،ﮐﻪ ﻓﺮﻣﺎﻥ ﮐن ﻔﻴ&#= 64401;ﻮن اﻟﻬﻰ ﺍﺳﺖ. که عدﻡ ﺷﺪﻧﻰ ﺩﺭ= 4400;ﺎﺭ ﻧﻴﺴﺖ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺷﺒﻪ ﻋﺪﻡ ﻫﻢ ﺑ= ﺸﻮﻧﺪ. ﺯﻳﺮﺍ ﺭﻭﺡ ﻳﻚ = ﻣﻮﺟﻮﺩ ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺩ. ﻭﺑﺎﻳﺪ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﺑﺴﺮﭼﺸﻤﻪ ﺧﻮ&#= 65193; ﺩﺭ ﺍﺑﺪﻳّﺖ ﺑ&#= 65166;ﺯ ﮔﺮﺩﺩ،ﮐﻪ ﺧﻮ= 5165;ﻫﺪ ﮔﺸﺖ. ﺯﻳﺮﺍ ﺍﮔ= ﺮ ﭘﺮﺕ ﺍﺯ ﻧﺮﺩﺑ&= #65166;ﻥ ﻧﺸﻮﺩ،ﻭﺑﺨﻮA= 165;ﻫﺪ ﺧﻮﺩ ﺑﺘﺪﺭﻳﺞ &= #64344;ﺎﺋﻴﻦ ﺑﻴﺎﻳﺪ،ﺳﺨﺖ = 5165;ﺯ ﺍﺩﺍﻣﻪ ﺑﺎﻟﺎ&#= 65197;ﻓﺘﻦ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭘس ﭼﺮﺍ ﺧﺴﺘﮕ&#= 65264; ﻭ ﻧﺎ ﺍﻣﻴﺪﻯ ﻭ= ﺑﺪﺑﻴﻨﻰ ﺍﺯ ﻭﺟﻮﺩ ﺧﻮﺩ&= #1548;ﻭ ﺩﺭ ﺍﻳﻦ ﭘﻠّﻪ &= #65255;ﻮﻉ ﺑﺸﺮﻯ که هستیم. ﺧﺪﺍﻭ᥽= 5;ﺪ ﻭ ﺃﻫﺮﻳﻤﻦ ﮔﻠ&= #65166;ﻭﻳﺰ ﻧﻴﺴﺘﻨﺪ،ﮐﻪ = 5155;ﻫﺮﻳﻤﻦ ﻧﻴﺰ ﻣﺤﻠﻮﻕ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺑﻨ= ﺎﻡ ﻃﺒﻴﻌﺖ،ﺍﺭﻭA= 165;ﺡ ﻣﻮﺟﻮﺩﺍت ﺒﺨ= 5212;ﻮص ﺪﺭﻧﻮﻉ ﺑﺸﺮﻯ &= #65197;ﺍ،ﮐﻪ ﺳﻮٴ ﺍﺳﺘﻔﺎﺩ= 5257; ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﻭﺑﺎ ﻋﻘﻞ ﻭ ﺍﺧﺘﻴﺎ&= #65197; ﺁﺯﺍﺩﻯ ﮐﻪ ﺑﺎ&= #65267;ﻦ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65193;ﻩ ﺷﺪﻩ ﺍﺳﺖ،ﺁﻧ= 5166;ﻥ ﺭﺍ ﺑﺰﻳﺮﻣﻴﮑ&#= 65208;ﺪ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺑ&= #65200;ﻭﺭ ﺭﻧﺠﻬﺎﻯ ﺯﻧﺪ&#= 64404;ﻴﻬﺎﻯ ﭘﺮ ﻋﺬﺍﺑﺪﺭﺗ&#= 65252;ﺎﻣﻰ ﺣﻴﻮﺍﻧﺎت که A= 193;ﺭ ﺻﺤﺮﺍﻫﺎ ﻭ ﺟﻨ&= #64405;ﻠﻬﺎ ﻣﻰ ﺑﻴﻨﻴﻢ، ﺧ&#= 65262;ﺩﺭﺍ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ، ﺑﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺭﺍﺩﺭ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;. ﺗﺎ ﺩﺭ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻧ= ;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65255;ﻮﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺣﻤﺎﻥ ﻭﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺗﺎ = ﺃﺑﺪ ﭘﻴﺶ ﺑﺮﻭﻧﺪ، &#= 65261;ﺧﻮﺩ ﺭﺍ ﻋﺎﻗﺒﺖ ﺑﻨ&= #65262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏ&#= 1617; ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺁﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺧﺪﺍ&= #65262;ﻧﺪ ﻫﻴﭻ ﮐﺎﺭ ﻣﻨﻔ&= #65264; ﻭ ﺣﻘﻴﺮﻯ ﺭﺍﻋ&= #65252;ﻞ ﻧﻤﻰ ﮐﻨﺪ،ﺗﺎ &#= 65255;ﺎﺷﺎﻳﺴﺘﮕﺎʌ= 53; ﺭﺍ ﻳﺰﻳﺮ ﺑﻔﺮ&= #65203;ﺘﺪ ﺃﻫﺮﻳﻤﻦ ﻃﺒﻴ&#= 65228;ﺖ ﻭﻓﻄﺮﺕ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ&#= 1548;ﮐﻪ ﺧﺒﺮﻯ ﺍﺯ ﻣﮑﺎ&= #65255;ﻴﺰﻡ ﺁﻧﻬﺎ ﻧﺪﺍﺭﻳ&#= 65250; ﭼﻨﺎن ﻣﻴﮑﻨﻨ= 5194;. ﭘس ﺍﻧﺴﺎﻥ ﺑﻬ&#= 65176;ﺮ ﺍﺳﺖ، ﭘﻨﺎﻩ ﺑ&#= 65170;ﺎﻟﺎﺗﺮ ﺑﺒﺮﺩ ﺗﺎ ﻣﺼﻮ&= #65253; ﺍﺯ ﮐﺸﺶ ﺣﻘﻴﺮ&= #65175;ﺮﺍﻥ ﮔﺮﺩﺩ. ﻭﭘﻴﺮ ﺍ= ﻟﻬﻰ ﺍﻭﻟﻴﻦ ﻭﺗﻨﻬ&#= 65166; ﻭﺳﻴﻠﻪ ﺗﻌﺎﻟ&#= 65264; ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑ&= #65204;ﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺮ &= #65251;ﻨﺎﺳﺐ ﺭﺍ ﺑﺴﺎﻟﻚ ﻭﻃ&= #65166;ﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻗ= ﺪﺭﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻓﺘﻦ ﺑﺒﺎʌ= 47;ﺎﺗﺮ ﻭ ﺃﺑﺪﻳﺖ ﻭﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﻋﻤﻠﺎ = 5193;ﺭ ﮐﺴﻰ ﻧﻴﺴﺖ ﻣﮕ&= #65198; ﮐﻤﮑﻬﺎﻯ ﻟﺤﻈ&#= 65258; ﺑﻠﺤﻈﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺴﺎﻟﻚ. ﮐﻪ ﺁﻏ= ﺎﺯ ﺍﺯ ﻫﺪﺍﻳﺘﻬﺎ&#= 65263; ﻋﻘﻠی ﻮﻭﺳﻴﻠ= 5258; ﺷﺪﻥﻫﺎﻯ ﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺻﺎﺣﺐ ﻣ&= #65240;ﺎﻡ ﺣﺴﻴﻨﻰ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﺧﺎﺹ ﺳﺎﻟﻚ،ﺁ= 5255;ﮕﺎﻩ ﺩﺭﺟﻪ ﺑﺪﺭﺟﻪ &= #65193;ﺭ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﻴ&= #65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﭘﺎﻙ ﺷ&= #65194;ﻩ،ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍ&#= 65199; ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬی ﻮﻭﻗﺘﻰ ﮐﻪ ﺣﺘ&= #1617;ﻰ ﺃﻋﻠﻢ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﺷﺮﻁ ﮐﺎﻓﻰ ﺩ= ﺳﺖ ﺑﺪﻫﺪ،ﺍﺯ ﺍﻳ= 5254; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ. = ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴ&= #65198;ﻳﻨﻰ،ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺑﺠﻬﺎﻥ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﺎﺯ ﺗﻮ&= #65247;ﺪ ﻧﻤﺎﻳﺪ. ﻏﻴﺮﺳ&= #65166;ﻟﮑﺎﻥ ﭼﻬﺎﺭ ﺟﻬﻨّﻢ &#= 65193;ﺍﺭﻧﺪ ﺩﻭ ﺟﻬﻨّﻢ ﻫﻢ &= #65165;ﮐﻨﻮﻥ ﺭﻭﺯﻫﺎ ﺩﺭ ﺟﻬ&= #65246; ﻭﺑﺪﺑﻴﺎﺭﻯ، = 5261;ﺷﺒﻬﺎ ﺩﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﺎﺑﻮﺳﻬ&= #65166;،ﻭﺑﺎ ﻣﺮﮒ ﺩﺭﺩﻧﺎﮐ&#= 65264; ﺩﺭ ﺟﻬﻨﻢ ﺳﻮﻡ = ﻣﻠﮑﻮﺗﻰ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65174; ﻣﺠﺪﺩ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ،ﻭﺳﻘﻮﻁ ﺩﺭ ﻳﻚ ﺭﺣﻢ ﻣﺎ= ﺩﺭ ﺣﻴﻮﺍﻧﻰ. ﻭﺟﻬ&= #65256;ﻢ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #65187;ﻴﻮﺍﻧﻰ ﻭ ﺳﻘﻮﻁ ﺑﺮﻭﻯ = ﺯﻣﻴﻦ ﺍﺯﺭﺣﻢ ﻣﺎﺩﺭ&#= 1548;ﮐﻪ ﻓﻮﺭﺍ ﺑﺎﻳﺪ ﺑ&= #65194;ﻧﺒﺎﻝ ﻣﺎﺩﺭ ﺑﺪﻭﺩ،= 5175;ﺎ ﺩﺭﻳﺪﻩ ﻭﺣﺸﻰ &= #65175;ﺮ ﺍﺯ ﺧﻮﺩ ﻧﺸﻮﺩ = . ﻭﺍﻣﺎ ﮐﺎﻣﻠﺎﺍﻥ ﺍﻟ&#= 65260;ﻰ،ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﻬﺎﺭ &= #65169;ﻬﺸﺖ ﺑﻬﺘﺮﻯ ﺩﺍﺭﻧ&#= 65194;. ﺩﻭﺑﻬﺸﺖ ﺍﻭﻝ &= #65193;ﺭﺟﻬﺎﻥ، ﺍﮐﻨﻮﻥ ﺭﻭﺯﻫ&#= 65166; ﺩﺭ ﺁﺭﺍﻣﺸﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﺷﺒﻬﺎ &= #65193;ﺮ ﮔﺮﺩﺷﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ،ﻭﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴﺮﻳ&= #65254; ﻭﻣﻄﻠﻮﺑﻰ،ﺑA= 198;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻮﻋﺪ&#= 65257; ﻫﺎﻯ ﺍﻟﻬﻰ، ﺑ&#= 65170;ﻬﺸﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺩﺭﺳﺎﻳﻪ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ. ﻭﭘس &= #65165;ﺯ ﺭﺟﻌﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﭼﻬﺎﺭ= 5251;ﻴﻦ ﺑﻬﺸﺖ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ ﻳﻚ ﻣﻮﺟ= ﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ= 548;ﻭﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺑﺸﺮﻯ ﻭ ﭘ= ﺎﻧﺼﺪ ﺳﺎﻝ ﻋﻤﺮ،ﻭ ﺍ&#= 65251;ﮑﺎﻥ ﺟﻮﻟﺎﻥ ﺩﺭ ﺳﺮ&= #65165;ﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ،ﺁﻧﮕﺎʌ= 57; ﺗﻮ ﺧﻮﺩ ﺣﺪﻳث &= #65251;ﻔﺼّﻞ ﺑﺨﻮﺍﻥ ﺍﺯ ﺍﻳ&= #65254; ﻣُﺠﻤﻞ . ﺃﻫﺮﻳ&= #65252;ﻦ ﺍﺑﻠﻴس ﻧﻴﺴﺖ= 548;ﮐﻪ ﺷﻴﻄﺎﻥ ﻫﺴﺖ. ﭼ= ﻮﻥ ﺍﺑﻠﻴس ﺗﻨﻬﺎ &#= 65153;ﺧﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ &= #65175;ﻤﺎﻣﻰ ﻣﺬﺍﻫﺐ،ﺩﺭ ﺗ= 5252;ﺎﻣﻰ ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65261;ﺭﺳﻤﻰ ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 1605; هستند. که اﻧﺴ= ﺎﻧﻬﺎ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺧﺪ= ﺍ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻣﻨﻊ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻭ= ﻟﻴﺎ ﻭ ﺃﻧﺒﻴﺎ ﺭﺍ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﮐﺸﺘ&#= 65166;ﺭ ﻣﻴﮑﻨﻨﺪ، ﻭﺁ= 5199;ﺍﺭ ﻭ ﮔﺮﻳﺰﺍن ﻤﻴ&#= 65256;ﻤﺎﻳﺪ. ﭼﻮﻥ ﺩﺭ ﻟﺒﺎس &= #64400;ﺎﺫﺏ ﺭﻭﺣﺎﻧﻴّﺖ ﻫ= 5204;ﺘﻨﺪ،ﺍﺑﻠﻴس ﺷﺪه اﻧﺪ. ﺯﻳﺮ&#= 65165; ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ، ﮐﻮﭼﮑﺘﺮﻳﻦ ﻋ&#= 65248;ﺎﻣﺖ ﺯﻫﺪ ﻭ ﺧﺪﺍﺷﻨ&= #65166;ﺳﻰ،ﺑﺮﺍﻯ ﺑﺮﺥ ﺩﻳﮕﺮﺍﻥ &= #64400;ﺸﻴﺪﻥ، ﺟﺰ ﺷﺮﻙ ﻧﺎﺑﺨ&= #65208;ﻮﺩﻧﻰ ﻧﻤﻴﺒﺎﺷﺪ. ﮐﻪ = ﺧﺪﺍﻭﻧﺪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﮔﻨﺎﻫﺎﻥ ﻣﺘﻨﻮﻉ ﺭﺍ،ﺍ= 4404;ﺮ ﮐﻪ ﺗﺎ ﺯﻳﺮ ﻋﺮ= ﺵ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ &= #65251;ﻰ ﺑﺨﺸﺪ. ﻭﻟﻰ ﺷﺮ= ﻙ ﻗﺸﺮﻳﮕﺮﻯ ﻋﺒ&#= 65166;ﺩﻯ ﺭﺍ ﻧﻤﻰ ﺑﺨﺸﺪ.= ﺯﻳﺮﺍ ﺑﻰ ﺩﻳﻨﻰ ﺧﻴﻠ&= #65264; ﺑﺮ ﺑﺪ ﺩﻳﻨﻰ ﺷ= ﺮﺍﻓﺖ ﺩﺍﺭﺩ ﮐﻪ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ، ﻫﻤﺎﻥ &#= 65169;ﻪ ﺩﻳﻨﻰ ﻭ ﺑﻬﺒﻮ&= #65193;ﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ&= #65197;ﻭﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺗ&= #65256;ﻬﺎ ﺳﺎﻟﻚ ﺍﺳﺖ،ﮐ= 5258;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺑﻠﻴس ﺁﺧ᥾= 2;ﻧﺪ ﻭ ﺃﻫﺮﻳﻤﻦ،ﻓ= 5220;ﺮﺕ ﺩﺭ ﺳﻘﻮﻁ ﮐﺎﺭ&= #65251;ﺎﺋﻰ ﺑﺎﭘﻴﺮﻭﺍﻥ ﺩ&#= 65165;ﺭﻧﺪ. ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﻋﺸﻖ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ،ﺍﻭﻟﻴﻦ ﺷﺮﻁ ﻣﻬﻢ ﺍﺳﺖ.= ﻭﻟﻰ ﻣﻬﻤﺘﺮ ﺍﺯ ﺁﻥ&= #1548;ﻧﻔﺮﺕ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺩﺷ= ﻤﻨﺎﻥ ﻭﻟﺎﻳﺖ،ﻳﺎ ﻫ= 5252;ﺎﻥ ﺍﺑﻠﻴﺴﺎﻥ ﻗﺸ&#= 65198;ﻯ ﻣﻴﺒﺎﺷﺪ. که ک= 608;ﭼﮑﺘﺮﻳﻦ ﺩﻟﺒﺴﺘﮕﻰ ﺳﺎ&#= 65247;ﻚ ﺑﺂﻧﺎﻥ،ﻧﻔﺎA= 237; ﻭﭘﻴﻤﺎﻥ ﺷﮑﻨ&#= 65264; ﺑﺎ ﺧﺪﺍ ﻭﭘﻴﺮ = ﺍﻟﻬﻰ ﺍﺳﺖ. ﭘس ﻋﻠﻰ ﺭ= ﻏﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻤﻪ ﺍﻋﻤﺎʌ= 45; ﺳﻠﻮﮐﻰ ﻭ ﻋﺒﺎﺩﻯ،ﺑﺎ= 5199; ﺑﻘﻌﺮ ﺟﻬﻨﻢ ﻗ&= #65260;ﻘﺮﺍﻫﺎی کاﺭﻣﺎﺋﻰ ﻣﻴA= 198;ﻭﻧﺪ. ﻭ ﺑﻘﻮﻝ ﺧﺪﺍﻭ&= #65255;ﺪ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ&#= 1548;ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﻣﻦ ﺗﻨﮓ = ﺍﺳﺖ،ﻭﻟﻰ ﺩﻝ ﻣؤﻣﻦ ﻣﻦ ﺑ&= #65198;ﺍﻯ ﻣﻦ ﻓﺮﺍﺥ ﺍﺳﺖ.= ﮐﻪ ﺩﺭ ﮔﻮﺷﻪ ﺁﻥ ﻗ= ﺮﺍﺭ ﻣﻴﮕﻴﺮﻡ. ﭼﻮﻥ = ﺳﺎﻟﻚ ﻭ ﮐﺎﻣﻞ ﺍﻟﻬﻰ&= #1548;ﻫﻤﻴﺸﻪ ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﻭ&= #65247;ﻰ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ. ﻭ ﺑﻘﻮﻝ= ﻗﺮﺁﻥ، ﻧﮕﻮﺋﻴﺪ ﻣؤﻣ= 5254; ﻫﺴﺘﻴﻢ ﺑﻠﮑﻪ &= #65169;ﮕﻮﻳﺪ ﻣﺴﻠﻤﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﻴﻢ. ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺍ&= #65267;ﻤﺎﻥ ﺩﺭﺩﻝ ﺷﻤﺎ ﺟﺎ&= #65263; ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ. = ﺍﻳﻤﺎﻧﻰ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65199; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65165;ﻟﻬﻰ،ﻭ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ ﺩﺍﺭﻧﺪ. ﭼﻪ ﺭﺳ= ﺪ ﺑﺤقّ اﻟﻴﻘﻴʌ= 54;،ﺩﺭ ﺑﺎﺯﮔﺸت ﺒﺨﻠ= 5238;. ﺳﺎﻟﻚ ﺍﻟﻬی ﺒ&#= 65166; ﻋﺸﻖ ﻭﺍﻃﺎﻋﺖ &= #65261;ﺟﺪﻳّت ﺒﻴﺸﺘﺮ، ﮔﻮﺋ= 5264; ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻩ= ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺮﻭﺩ. = ﮐﻪ ﻇﺮﻑ ﻫﻔﺖ ﺳﺎﻝ = ﺩﻭﺭﻩ ﺳﻠﻮﻙ،ﻫﻔﺖ ﻫ= 5200;ﺍﺭ ﺳﺎﻝ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺁﻳﻨﺪﻩ ﺭﺍ ﻫﻢ = ﺍﮐﻨﻮﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﭘ&= #65268;ﺮﻭﺯﻯ ﻧﻮﺭ ﺑﺮﻇﻠﻤﺖ&#= 1548; ﺗﻨﻬﺎ ﺩﺭ ﻭﺟﻮ&= #65193; ﺩﻝ ﺍﻧﺴﺎﻥ ﻭﺭ&= #65261;ﺡ ﺍﻭ ﺍﺳﺖ. ﺍﮔﺮ ﺩ= ;ﺭ ﺳﻠﻮﻙ ﺍﻳﻦ ﻣﺒ&= #65166;ﺭﺯﺍﺕ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65194;. ﻭ ﻓﺮﻳﺐ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﺎﺭﻳﮑی &= #65262;ﺟﻬﻞ ﻧﺨﻮﺭﺩ،ﻭﺩﺭ = 5247;ﺬﺗﻬﺎﻯ ﺣﻴﻮﺍﻧی ﻨﻮع = 5170;ﺸﺮﻯ ﮔﺮﻓﺘﺎﺭ ﻧﺸﻮ&#= 65193;. که کاﺭ ﻫﺮﮐﺴʌ= 64; ﻧﻴﺴﺖ. ﻭ ﺭﺳﺘﻤﻬﺎﻯ ﻣ&= #65166;ﻥ ﻫﺴﺘﻨﺪ، ﮐﻪ ﻣ&#= 65262;ﻓﻖ ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ = ﻫﺮﮐس ﺑﺎﻳﺪ ﺍﻳﻦ ﺁﺯ&= #65251;ﺎﻳﺶ ﺭﺍﺩﺭﺧﻮﺩ ﺑﮑ&#= 65256;ﺪ ﻭ ﺑﺒﻴﻨﺪ، ﺗﺎ &= #64400;ﺠﺎ ﻣﻴﺘﻮﺍﻧﺪ، ﺩ= 5197;ﺍﻳﻦ ﺩﻭﺭﻩ ﺯﻧﺪﮔﻰ &= #65175;ﻌﺎﻟﻰ ﻣﻴﺴّﺮ ﺧﻮﺩﺭ= 5165; ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﺍ= ﮔﺮ ﺑﻨﻬﺎﻳﺖ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﻧﺮﺳﻴﺪ،ﺩﺭ ﻧ= 5204;ﺦ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻌﺪﻯ ﺑﺠﻬﺎﻥ&#= 1548; ﺑﺸﺮﻯ ﻣﻮﻓﻖ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺑﺸﻮﺩ. ﻭﺍﮔﺮ ﮐ= ﻪ ﺁﻧﮕﺎﻩ ﺑﺨﻮﺍ&#= 65259;ﺪ ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﭙﺮﺩﺍﺯﺩ. ﺯﻳ&= #65198;ﺍ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ، ﺳﻠ= 5166;ﺡ ﺩﻭﻟبه اﻯ ﻣﻴA= 170;ﺎﺷﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺳﺘﻤﮑﺎﺭﺗﺮ ﮐ&#= 65256;ﺪ، ﻭﻳﺎ ﺑﺘﻮﺍﻧﺪ &= #65175;ﻮﺍﺿﻊ ﺧﻮﺩﺭﺍ ﺑﺎﺩﺍ&#= 65207;ﺘﻦ ﻗﺪﺭﺕ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﺣﻔﻆ ﻧﻤﺎﻳﺪ، &#= 65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﮐﻨﺪ. ﺍﻣ= ﻴﺪ ﻭ ﺧﻮﺵ ﺑﻴﻨﻰ ﺑ= ﺮﺍﻯ ﻧﺠﺎﺕ ﺍﺯ ﻣﻘﺎ&= #65249; ﻓﻌﻠﻰ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﻟﺎﺯﻡ ﺍﺳﺖ . ﻭ ᥴ= 9;ﺪﺑﻴﻨﻰ ﻭ ﻧﺎ ﺍﻣﻴﺪﻯ ﻧ= ﺘﻴﺠﻪ ﻓﺴﺎﺩ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻓﺎﺳﺪ &= #65193;ﺭ ﺩﺭﻭﻥ،ﭼﻪ ﺑﺪ &#= 65169;ﺨﺘﻰ ﻫﺎﺋﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺍﻧﺴﺎﻥ ﻣﻴﺴﺎ&#= 65199;ﺩ. ﻫﺮﮐس ﺑﻘﻮﻝ ﭘ&#= 65268;ﺎﻣﺒﺮ،ﺑﺎﻳ᥷= 4; ﺍﺯﻣﺎﻳﺶ ﺭﺍ ﺩ&= #65197; ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ&#= 1548;ﻭﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺭﺍ ﺧﻮ&= #65165;ﻫﺪ ﺩﻳﺪ ﮐﻪ ﭼﻘﺪﺭ = ﺑﺎ ﺭؤﻳﺎﻫﺎﻯ ﮐﺎ= 5169;ﻮﺳﻰ ﻭ ﺍﺣﻠﺎﻡ ﺷﻴﻄ&= #65166;ﻧﻰ،ﻏﻴﺮ ﻗﺎﺑﻞ ﻗﻴﺎس ﻫ&#= 65204;ﺘﻨﺪ ﻭﺧﺪﺍﻭﻧﺪ ﺍﺯ &= #65247;ﺤﻈﺎﺕ ﺍﻭﻝ ﭘﻴﻤﺎﻥ ﺳ&= #65248;ﻮﮐﻰ،ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﻣﺘ&= #65262;ﺍﻟﻴﺎ ﻭ ﻫﺮﺑﺎﺭ ﺑﻬﺘ&= #65198; ﺍﺯ ﻗﺒﻞ ﺑﺴﺎﻟ&= #65242; ﻧﺸﺎﻥ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺩ. ﻣﺤﻤﺪ ﻧﻴﺰ ﻣﻴ&= #64405;ﻮﻳﺪ، ﻫﺮﮐس ﺭﺍ ﺩﻭﺳ&#= 65174; ﺑﺪﺍﺭﻯ ﻭ ﺑﺎﻭ&= #65197; ﮐﻨﻰ ﻭ ﺗﻘﻠﻴﺪ = ﺩﻳﻨﻰ ﻧﻤﺎﺋﻰ ﺍﻭﺭﺍ &= #64344;ﺮﺳﺘﻴﺪﻫﺎﻯ. ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ = ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻓﺎﺳﺪ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﻣﺴﺘﻌﺪﺍﻥ ﺭﺍ&#= 65257; ﺧﺪﺍ ﺭﺍ، ﺑﺴﻮ&#= 65263; ﺧﻮﺩ ﺑﺰﻭﺭ ﻭ ﺗ= ﻄﻤﻴﻊ ﻭﺗﻬﺪﻳﺪ ﻣﻰ ﮐ&= #65208;ﻨﺪ. ﺗﺎ ﺍﺯ ﺁﻧﺎن ﺮ&= #65261;ش عباﺩﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65231;ﻠﻂ ﺩﺍﺷته ﺒﺎﺷﻨA= 194;، ﺣﺘﻰ ﺍﮔﺮ ﺭﻭﺷ&= #65264; ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ. = ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺑﺮﺣﺴﺐ ﺍﺣﻮﺍ&#= 65245; ﺳﺎﻟﻚ ﺩﺳﺘﻮﺭ &= #65227;ﺒﺎﺩﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﺳ= ﺎﻟﻚ ﺑﺎ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﻧﻔﺴﺎﻧی ﻮ ﺷﻬ&#= 65262;ﺍﻧﻰ،ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﻨﻔس &= #65247;ﻮّﺍﻣﻪ ﻭ ﻋﻘﻞ ﻣﻠﺎﻣﺖ = ﮐﻨﻨﺪﻩ ﻭﻧﻘّﺎﺩ ﺍﺯﺧ= 5262;ﻳﺸﺘﻦ ﺑﺮﺳﺎﻧﺪ ﺗﺎ ﺑ&= #65228;ﻘل های ﺍﻟﻬﻰ ﻫﺮA= 169;ﺎﺭ ﺩﺭ ﻳﻚ ﺗﺠﻠّﻰ &= #65207;ﻬﻮﺩﻯ ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ. = ﺗﺎ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5193;ﻳﺮﻭﺯ ﺭﺍ ﺑﻨﻔس ﻟﻮّ= 5165;ﻣﻪ ﻭﺳﭙس ﺑﻨﻔس ﻣ= 5220;ﻤﺌﻨّﻪ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻨ&#= 65264; ﺑﺮﺳﺎﻧﺪ. ﻭﺍﮔ&= #65198; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺩﺍﺷﺖ ﻧﻔس ﻣﻠ&#= 65260;ﻤﻪ ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻧ&#= 65166;ﺏ ﺍﻟﻬﻰ ﻭ ﺑﺪﻭﻥ = ﮐﻮﭼﮑﺘﺮﻳﻦ ﺯﺣﻤﺖ ﻭ ﻓﺸﺎﺭ = ﻓﮑﺮﻯ،ﺩﺭﮐﺎA= 251;ﻠﺎﻥﺍﻟﻬﻰﻣﻨ= ;ﺎﺳﺐﻧﻴﺎﺯﺁﻧ&#= 65260;ﺎﺁﻣﺎﺩﻩﻣﻴʋ= 70;ﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﺟﺒﺮ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ، ﮔﺮ= 4380;ﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺣﺴ&#= 1576; ﺘﮑﺎﻣﻠﺎﺕ ﺧﻮ&#= 65193; ﺍﺧﺘﻴﺎﺭ ﻭﻋﻘ&#= 65246; ﺩﺍﺭﺩ. ﻭﻟﻰ ﺍﻧ= ﺴﺎﻥ ﻧﺒﺎﻳﺪ ﺗﺤﺖ ﺗ&= #65156;ثیر ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﻧ= ﻔس ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65239;ﺮﺍﺭﺑﮕﻴﺮﺩ= 48;ﻭﻣﺠﺮﻯ ﻫﻮﺳﻬﺎﻯ ﻧﻔﺴ&#= 65166;ﻧﻰ ﺧﻮﺩ ﺷﻮﺩ. ﺍﺧﺘ= ﻴﺎﺭ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺣﺮﮐﺖ ﻣﺨﺎﻟﻒ &= #65169;ﺎ ﺟﺒﺮ ﺍﻟﻬﻰ ﻭﺧ&= #65262;ﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ،ﻋﻤA= 248;ﺎ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65183;ﺒﺮﺍﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﺮﺩﺩ ﻭ A= 227;ﺎﻗﺸﺒﺖ ﺗﻤﺎﻣﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻫﺴﺘﻰ،ﺣﺘﻰ ﺭ= 5261;ﺡ ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺩ&= #65261;ﻥ ﺃﺗﻢ ﺍﺯ ﺍﻧﻮﺍ&= #1593; ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﻓﺼﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺭﺍ ﺑﺨﺪﺍﻭﻧﺪ &= #65261;ﺗﺠﻠّﻴﺎﺕ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍ&#= 65259;ﺪ ﺭﺳﺎﻧﺪ،ﻭﻟﻰ = 5169;ﻘﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮ ﺭ&= #64400;ﺎﺭﻣﺎﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﻴﻨﺴﻮﻥ ﻧﻴﺰ می گوﻳﺪš= 8;ﭼﻮﻥ ﻧﺎ ﺍﻣﻴﺪ ﺍﺯ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﮑﺎﻣﻞ ﻭﺗʌ= 20;ﻮّﺭ ﺑﻮﺩﻧﺪ، ﮔﻔﺘ= 5256;ﺪ ﻋﻠﻢ ﭼﻪ ﺳﻮﺩﻯ = ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. = ﻣﺎﺩﺍﻡ ﻣﻦ ﺑﺎﻗﻰ ﻭﺟﺎ&= #65261;ﻳﺪﺍﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴ&= #65204;ﺘﻢ. ﺑﮕﺬﺍﺭﺍﻧﺴﺎ= 5255;ﻬﺎﻯ ﺑﺮﺗﺮ ﺑﺤﮑﻤﺘ&#= 65260;ﺎﻯ ﺑﺮﺗﺮ ﻭ ﻋﻠﻢ ﺑ= ﺎﻟﺎﺗﺮ ﺑﺮﺳﻨﺪ. ﻏﺎﻓﻞ = ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﻬﺘﺮ&#= 65165;ﻥ ﺁﻳﻨﺪﻩ ﻫﻤﺎﻥ &= #65169;ﻬﺘﺮﻳﻦ ﻫﺎﻯ ﺍﺭﻭﺍﺡ ﺍ&= #65251;ﺮﻭﺯﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ = ﺑﻤﺮﺯ ﺑﻬﺘﺮﻳﻦ ﻫﺎ ﺑ&= #65198;ﺳﺎﻧﻨﺪ. ﭼﻮﻥ ﺷﺎﻳﺴﺘﮕ&#= 65264; ﺭﻭﺍﻧﻰ ﻭﻋﻘﻠ&#= 65264; ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ = ﻳﺎﻓته اﻧﺪ. ﻭﺍﻟّﺎ ﭼ&#= 65198;ﺍ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍ&= #65255;ﺒﺎﺭ ﺧﻮﺩ، ﺍﺭﻭﺍﺣ= 5264; ﺭﺍ ﻣﺴﺘﻘﻴﻤﺎ &= #65261;ﺑﺪﻭﻥ ﻣﻘﺪﻣﺎﺕ ﻭﺳﻮ&#= 65165;ﺑﻖ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ،ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺘ&= #65262;ﻟﺪ ﻧﻤﺎﻳﺪ ﻭ ﺑﺪﻳ&= #64405;ﺮ ﺍﺭﻭﺍﺡ ﺭﻧﺞ ﮐ&= #65208;ﻴﺪﻩ ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺍﺯ &= #65155;ﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺳﺘﻢ = ﮐﺮﺩﻩ ﺑﺎﺷﺪ،ﮐﻪ ﺧﺪ= 5165;ﻭﻧﺪ ﺳﺘﻤﮑﺎﺭ ﻧﻴﺴ&#= 65174;. ﻭﮐﺎﺭﻫﺎﻳﺶ ﺑ&#= 65166; ﻫﺮ ﺳﻄﺢ ﻋﻘﻠﻰ = ﮐﻪ ﺑﺎﺷﺪ،ﻣﻨﻄﻘA= 264; ﻭﻣﻌﻘﻮﻝ ﺍﺳﺖ. = ﺍﻳﻦ ﻣﺎ ﻫﺴﺘﻴﻢ ﮐﻪ = ﺑﺎﻳﺪ ﭼﻨﺎﻥ ﺷﻮﻳﻢ. ﮐ= ﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ،ﺷﺎﻳﺴA= 176;ﻪ ﺗﻮﻟﺪ ﺍﺯ ﻣﺎﺩ&= #65197;ﺍﻧﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﻳﻢ،که ﻤﻮﺟﻮﺩﻳّﺖ ﺣ= 5268;ﺎﺗﻰ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ= 548;ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﮐﻪ ﭼﻮﻥ ﻓﺮﺷﺘﻪ ﻫ&= #65166;، ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ. ﻭﺍﻃﻠﺎﻕ = ﻧﺎﻡ ﺑﺸﺮ ﺑﺮﺁﻧﻬﺎ &= #65207;ﺎﻳﺴﺘﻪ ﻧﻴﺴﺖ ﮐﻪ ﻣﻠﺎ&= #65163;ﻚ ﻫﺴﺘﻨﺪ. ﻣﻠﻚ ﻫ= ﺎ ﻭﭘﺎﺩﺷﺎﻫﺎﻥ &#= 65165;ﻟﻬﻰ ﺷﺪﻩ ﺍﻣﺮﻭﺯ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ. ﺍ= ﻧﺴﺎﻥ ﻧﺎ ﺍﻣﻴﺪ ﻭ ﺑﺪ= ﺑﻴﻦ ﻭﺣﻴﺮﺕ ﺯﺩﻩ ﻓ&= #65248;ﺴﻔﻰ،ﭼﻪ ﺳﻮﺩﻯ ﺍﺯ ﻋﻠﻢ = ﻣﻴﺒﺮﺩ. ﺍﮔﺮ خبیث ﻭﺫʌ= 59;ﻨﺶ ﻧﻴﺰﺳﻨﮕﻴن ﺘ= 5198; ﺷﻮﺩ. ﺁﻧﮕﺎﻩ ﻧ= ﺨﻮﺍﻫﺪ ﺗﻮﺍﻧﺴت کوﻫʌ= 56;ﻮﺭﺩﻯ ﻭ ﺗﻌﺎﻟﻰ ﺭﻭﺣ&= #65264; ﺩﺭ ﮐﻮﻩ ﻗﺎﻑ ﻧ= ﻤﺎﻳﺪ. ﺑﻘﻮﻝ ﻣﻮﻟﻰ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻠﻰّ ﺳﺒﻚ ʋ= 69;ﺎﺭ ﺑﺎﺷﻴﺪ ﺗﺎ ﺑﺮ&= #65203;ﻴﺪ. ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻭﻗﻠّﻪ ﻫﺎﻯ ﺗ&#= 65228;ﺎﻟﻰ ﻋﻘﻠﻰ ﻭ ﻧﻮﻋﻰ = ﻭﻭﺟﻮﺩﻯ ﻭ ﺷﻬﻮﺩﻯ ﺑﺘﻮ&= #65165;ﻥ ﺭﺳﻴﺪ. ﻫﺮﮐس ﺑ&= #65194;ﻧﺒﺎﻝ ﺍﻳﺪﺁﻝ ﻃﻠﺒﻰ &= #65261;ﮐﻤﺎﻝ ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ&= #1548;ﻭﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮتء ﻧﺒﻮ= 5193;ﻩ ﺑﺎﺷﺪ، ﭘس ﻧﻬ= 5248;ﻴﺴﺖ ﻭ ﭘﻮﭺ ﮔﺮﺍ ﻣﻴ= ﺒﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﻡ = ﻓﻴﻠﺴﻮﻑ ﺑﺰﺭﮒ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻭ ﻋﻠﻮﻡ ﻣﺨﺘﻠ&= #65234; ﺭﺍ ﺑﺪﺍﻧﻨﺪ. ﺑ= ﺪ ﺑﻴﻨﺎﻥ ﮐﺎﺭﺷ&#= 65166;ﻥ ﺑﺪﺍﻧﺠﺎ ﮐﺸﻴ&#= 65194;،ﮐﻪ ﻫﺮﮔﻮﻧﻪ ﺍﺑﻮ&#= 65165;ﺏ ﻣﻌﺮﻓﺖ ﺣﺘﻰ ﺍ&= #64404;ﺮ ﺑﻴﻤﺎﺭ ﮔﻮﻧﻪ &= #65169;ﺎﺷﺪ،ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﻋﻠﻤﻰ ﺍ= ﺳﺖ،ﮐﻪ ﺍﻭﻝ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺭﺍ ﮐﺸﺘﺎﺭ ﻣﻴ&= #64401;ﻨﺪ ﺑﻌﺪ ﺩﺍﻧﺸﻤﻨ&#= 65194;ﺍﻥ ﻭﺳﺎﺯﻧﺪﮔﺎﻥ &#= 65197;ﺍ ﭼﻮﻥ ﺑﻤﺐ ﺃﺗﻢ = می کشد. ﻭﺟﺎﻣﻌﻪ = 5169;ﺸﺮی ﺮﺍ ﺩﺭ ﺑﺮﺍﺑﺮ = ﻧﺎﺑﻮﺩﻯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺍﻳﻦ ﺧﻄﺎ&= #65263; ﺟﺎﻫﻠﺎﻧﻪ ﺑﻴ&#= 65252;ﺎﺭﺍﻥ ﻧﺎ ﺍﻣﻴﺪ ﺍﺳﺖ&= #1548;ﮐﻪ ﻋﻠﻢ ﺭﺍ ﺑﺪﺗﺮ = ﻣﻴﺪﺍﻧﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65260;ﺘﺮ ﺍﺳﺖ ﻣﻌﺮﻓﺖ ﺳ&= #65248;ﻮﮐﻰ ﺭﺍ ﺑﻴﺎﺑﺪ ﺑﻬ&= #65176;ﺮ ﺍﺯﻫﺮﺩﻭ ﺁﻧﻬ&#= 65166; ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺘﻔﮑّﺮ ﺩﻳﮕﺮﻯ ﺑﻨﺎﻡ &= #64400;ﻠﺎﻑ ﺩﺭ ﺑﺎﺭﻩ ﻧﺎ ﺍ= ﻣﻴﺪﻯ ﻫﺎﻯ ﻗﺮﻥ19 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻣﻴﮕﻮﻳA= 194;، ﺳﻌﻰ ﻣﻴﮑﻨﻢ ﺑ&= #65166; ﻋﻘﻞ ﻭ ﻗﻠﺐ،ﻣ&#= 65208;ﮑﻞ ﻳﺎ ﻣﺴﺄﻟﻪ ﻭﺟ&= #65262;ﺩ ﺧﻮﺩﺭﺍ ﻫﻢ ﺍﮐ&= #65256;ﻮﻥ ﺍﻳﻨﺠﺎ ﺣﻞ ﮐﻨ&= #65250;. ﻭﻟﻰ ﺁﻳﺎ ﺍﻳﻦ = ﻫﻤﺎﻥ ﻭ ﻏﺎﻳﺖ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʌ= 61; ﻗﺎﻧﻮﻥ ﻭﺟﻮﺩ ﺍﺳﺖ. ﻳﻌ= ﻨﻰ ﺑﺎﻋﻘﻞ ﻭ ﻗﻠﺐ = ﻭ ﻳﻘﻴﻦ ﺑﺎﻃﻨﻰ &= #65255;ﻤﻰ ﺑﺎﺷﺪ، ﮐﻪ ﺍﻟ&#= 65154;ﻥ ﺑﺎ ﺳﻠﻮﻙ ﻭﺑﻌ&= #65194;ﻫﺎ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻋ= 5248;ّﺖ ﻭﺟﻮﺩﮐﻨﻮﻧﻰ &#= 65191;ﻮﺩﺭﺍ ﺣﻞ ﮐﻨﻴﻢ. ﻭﻣﺸ= ﮑﻠﺎت همیشه ﺪﺭﻫﺮﺳ= ;ﻄﺤﻰ ﺗﮑﺎﻣلی که ﺒʋ= 66;ﺷﺪ،ﺑﻮﺳﻴله ﺮفع همین ﻣﺸﮑ= ;ﻠﺎﺕ ﻧﻮﻋﻰ ﻭﺟﻮﺩ ﺑ&= #65208;ﺮﻯ، ﺑﺄﺑﺪﻳّﺖ ﻭ ﮐ&#= 65252;ﺎﻝ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻥ &= #65175;ﻤﺎﻡ ﻣﻴﺸﻮﺩ. ﺍﮔﺮ ﻣ= ﺸﮑﻞ ﺍﻣﺮﻭﺯ ﻋﻠّت عقب ﻣﺎﻧﺪﮔﻴʌ= 60;ﺎﻯ ﻋﻘﻠﻰ ﻭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﻧ&= #65170;ﻮﺩ، ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﺘ&= #65262;ﻟﺪ ﺩﺭ ﺟﻬﺎﻥ ﻧﺒﻮ&= #65193;. ﻭ ﻏﻴﺮﺳﺎﻟﻚ ﺍ&= #64404;ﺮ ﺍﺳﺘﻨﺘﺎﺝ ﻧﺎ&#= 65193;ﺭﺳﺖ ﻣﻴﻴﺎﺑﺪ، ﮐﻪ &#= 65187;ﺘﻤﺎ ﻧﻴﺰ ﻧﺎﺩﺭﺳﺖ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ ﻳﺎ ﻟﺎ ﺍﻗ= ﻞ ﺩﺭﺷﺄﻥ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺭﻭﺡ ﻣﺎ،&#= 65193;ﺭﺗﻮﻟﺪﺍﺕ ﺑﻌﺪﻯ ﻧﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ. ﻭﺩﺭﺳﺖ ﮔ= ﻔﺘﻪ،ﮐﻪ ﺍﻳﻦﻣﺸﮑﻠﺎﺕ &#= 65259;ﻤﺎﻥ ﻫﺪﻑ ﺍﻟﻬﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻗﺎﻧﻮﻥ ﻭﺟﻮﺩ ﻫﺴﺘﻰ ﻭ&= #65261;ﺟﻮﺩ ﺧﻮﺩ ﻣﺎ ﺩﺭ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ= ﻫﻤﻴﺸﻪ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﮐﻪ ﺳﻌﻰ ﮐﺮﺩﻩ = ﺭﻓﻊ ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ &= #65207;ﻮﺩ،ﻭﻟﻰ ﻧﻪ ﺑﺎ ﻓﻠﺴﻔﻪ = ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﺑﺎ&#= 65227;ﻘﻞ ﺟﺰﺋﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ&#= 1548; ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ. ﻭ ﻧﻪ ﺑﺎ= ; ﻋﻠﻢ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ&#= 1548;ﮐﻪ ﺭﺑﻄﻰ ﺑﺮﻭﺡ ﻭ = ﺗﮑﺎﻣﻞ ﺁﻥ ﻧﺪﺍﺭﺩ. ﻣﮕ= ﺮ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺗﻨﻬﺎ ﺭﺍﻩ ﭘﻴﺸﻨﻬﺎ&#= 65193;ﻯ ﺧﺪﺍﻭﻧﺪ،ﺑﻮA= 203;ﻴﻠﻪ ﺃﻧﺒﻴﺎ ﻭﺍﻭﻟ&#= 65268;ﺎﻯ ﺯﻧﺪﻩ ﺩﺭﻫﺮﺯ&#= 65251;ﺎﻥ، ﮐﻪ ﭘﻴﺎﻡ ﺁﻭﺭ&= #65165;ﻥ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65252;ﻴﻦ ﺳﻠﻮﻙ،ﺑﺎ ﺷﺶ &#= 65261;ﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻮﺩﻩ، ﻭﻫﺮﮐ= 5194;ﺍﻡ ﺩﺭ ﺳﻄﺢ ﻗﺪﺭﺕ = ﻃﺒﻘﺎﺗﻰ ﺍﺯ ﺍﺭﻭﺍﺡ ﺗﮑ&= #65166;ﻣﻞ ﺟﺰئی ﻤﻴﺒﺎﺷA= 194;. ﻭﻳﺎ ﺁﻧﺠﺎ ﮐﻪ = ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻳﻦ ﻭﻟﺎﻳﺘﻬ&#= 65166;،ﺍﺯﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻮﻓﻖ &= #65207;ﺪه اﻧﺪ. ﺁﻧﮕﺎﻩ ﺍ&= #65267;ﻦ ﭘﺎﻙ ﺭﻭﺍﻧﺎﻥ &= #65193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﺑﺎ ﮐﻤﻚ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ،ﻣﻴﺘʌ= 62;ﺍﻧﻨﺪ ﺍﺳﺘﻨﺘﺎﺝ ﻣﻔ&#= 65268;ﺪ ﻋﻘﻠﻰ ﮐﻨﻨﺪ. ﻣ= ﻬﻢ ﺩﺭ ﺍﻳﻦ ﻧﺘﻴﺠ&= #65258; ﮔﺮﻓﺘﻦ ﺩﺭ ﻋﻤ&= #65246;،ﺍﺯ ﻧﺘﺎﻳﺞ ﻣثبت A= 193;ﻗﻴﻖ ﻧﻴﺰ ﺩﺭ ﺳﻄﺢ ﺗ= ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65268;ﻢ. ﻳﺎ ﺑﺎ ﻭﻟﻰّ ﺍ&= #65247;ﻬﻰ ﺗﺠﺮﺑﻪ ﺩﻳﺪﻩ &= #65197;ﺍﻩ ﺍﻟﻬﻰ ﻧﺘﻴﺠﻪ &= #64404;ﻴﺮﻯ ﮐﻨﻴﻢ ﻳﺎ ﺧﻮﺩ = ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻮ= ;ﻳﻢ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﮐ&= #65256;ﻴﻢ،ﻭﺣﮑﻤﺘʌ= 60;ﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺗﻔﺴ&= #65268;ﺮ ﻭ ﺑﻬﺮﻩ ﺑﺮﺩﺍ&= #65197;ﻯ ﻧﻤﺎﺋﻴﻢ. ﻭﻧﻪ = ﺑﺎ ﻋﻘﻞ ﻓﻠﺴﻔﻰ ﻭ&= #65227;ﻠﻤﻰ،ﭼﻪ ﺭﺳﺪ ﺑﻌﻘﻞ ﺧﺮ&= #65165;ﻓﺎﺗﻰ ﻣﺬﻫﺒﻰ،ﺩﺭ ﺗ= 5252;ﺎﻣﻰ ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65261; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65153;ﻧﻬﺎ. ﻭﻟﻰ ﺧﻮﺵ ﻧﺸﻴ&= #65256;ﺎﻥ ﺭﻭﺍﻕ ﻋﻘﻞ،ﭼ= 5258; ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ &= #65267;ﺎ ﺩﺭ ﺍﺣﺰﺍﺏ ﺍﻳ&= #65194;ﺋﻮﻟﻮﮊﻳﻚ ﻭ ﻏﻴﺮﻩ، ﻋﻘﻠ&#= 65208;ﺎﻥ ﺭﺍ ﺗﺸﻮﻳﻖ ﺑﺎ&= #65193;ﺍﻣﻪ ﺍﺳﺘﻨﺘﺎﺝ ﺑﻌ&#= 65256;ﻮﺍﻥ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻣ&= #65208;ﮑﻠﺎﺕ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﺩﺭﺩﻣﻨﺪ ﻧﻤﻴ&#= 65176;ﻮﺍﻧﺪ ﺩﺭﺩ ﺧﻮﺩﺭﺍ ﺑ&= #65198;ﻃﺮﻑ ﮐﻨﺪ،ﻳﺎ ﻧﺎﺑ= 5268;ﻨﺎﺋﻰ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻧ&= #65166;ﺑﻴﻨﺎﺋﻰ ﺧﻮﺩ ﻭﺩﻳﮕﺮﺍ&#= 65253; ﺭﺍ ﺑﺮﻃﺮﻑ ﮐﻨ&= #65194;. ( ﮐﻠﺎﻑ)ﻧﻴﺰ ﺍﺿ= ;ﺎﻓﻪ ﻣﻴﮑﻨﺪ، ﻧﺒﺎ= 5267;ﺪ ﮔﻔﺖ ﮐﻪ ﻣﺒﺎﺭ&= #65199;ﻩ ﻓﺎﻳﺪﻩ ﻧﺪﺍﺭ&#= 65193;،ﺯﻳﺮﺍ ﺍﮔﺮ ﺁﺭﺯﻭﻫﺎ&#= 65263; ﻣﺎ ﻓﺮﻳﺒﻨﺪﻩ &= #65169;ﺎﺷﺪ، ﺁﻧﮕﺎﻩ ﻣﻌﻠﻮ&#= 65249; ﻧﻴﺴﺖ ﻧﮕﺮﺍﻧ&#= 65264; ﻫﺎﻯ ﻓﻌﻠﻰ ﻭﺑ&= #65228;ﺪﻯ ﻣﺎ، ﻣﻤﮑﻦ ﺍﺳ&#= 65174; ﮐﺎﺫﺏ ﺑﺎﺷﻨﺪ. = ﮔﻮﺋﻰ ﻣﺸﺖ ﺑﺮ ﺳﻨﺪﺍ&= #65253;،ﻳﺎ ﺳﺮ ﺑﺪﻳﻮﺍﺭ ﮐ&= #65262;ﺑﻴﺪﻥ ﺍﺳﺖ. ﮐﻪ ﻧﺘﻴج&= #1607; اﻯ ﺟﺰ ﻣﺸﮑﻞ ﺑ&= #65194;ﺗﺮ ﺑﺪﻧﺒﺎﻝ ﻧﺪﺍ&#= 65197;ﺩ. ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺳﺮﮐﻮﺑﻰ ﺁﺭﺯ&#= 65261;ﻫﺎ ﻭﻫﻮﺳﻬﺎﻯ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻭﺷﻬﻮﺍﻧﻰ ﺍﻧ&#= 65204;ﺎﻥ ﺳﺎﻟﻚ،ﮐﻪ ﻧﺘ= 5268;ﺠﻪ ﺯﻧﺪﮔﻰ ﻗﺒﻞ ﺍ&= #65199; ﺳﻠﻮﻙ،ﻭﺣﺘﻰ = 5193;ﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﺩﺭ ﻋﻤﻞ ﺗﺰﮐﻴﻪ ﻧ&= #65236;س ﻭ ﺗﺨﻠﻴﻪ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺬﺷﺘﻪ ﻫﺎ،ﻭﺍﮐﻨﻮﻥ = 5261; ﮔﺮﻓﺘﻦ ﺗﺤﻠﻴ&#= 65258; ﻫﺎﻯ ﺍﻟﻬﻰ ﺍﺯ = ﭘﻴﺮ ﮐﺎﻣﻞ ﺩﺭ ﺗﻌﻘ&= #1617;ﻞ،ﻭ ﺣﺘﻰ ﺩﺭ ﻧﻮﻉ ﺯ= ﻧﺪﮔﻰ،ﺁﻧﮕﺎA= 257; ﭘﺎﮐﺴﺎﺯﻯ ﺍﺣ&#= 65176;ﻤﺎﻟﻰ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ،ﺗﺎ ﺷﺮ= 5217; ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ، &#= 1705;ه ﺨﺎص ﺴﺎﻟﮑﺎن = 575;ﺳﺖ. ﺁﻧﮕﺎﻩ ﺗﺠﻠﻴ&#= 65258; ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﺪ&= #65165;ﺭﻙ ﻗﺒﻮﻝ ﻫﺮ ﻣﺮﺣ&= #65248;ﻪ ﺳﻠﻮﮐﻰ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﺁﻧﮕﺎﻩ ﻧﻪ ﻓﻘﻂ ﻧﺎ ﺍﻣ= ﻴﺪﻯ ﻭ ﺑﺪﺑﻴﻨﻰ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺳﺮﺍﺳﺮ ﺧﻮﺵ ﺑ&= #65268;ﻨﻰ ﺍﺳﺖ. ﺑﺤﺪّﻯ ﮐ&= #65258; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65250; ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺍ&= #64404;ﺮ ﺑﻤﻴﺮﺩ،ﭘﺸﻴA= 252;ﺎﻥ ﻭ ﺗﺮﺳﺎﻥ ﻧﺨﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻧﻪ ﺍﺯ ﻟﺤ= ;ﺎﻅ ﻣﺠﺎﺯﺍﺕ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻴﺘﺮﺳﺪ، ﻭ ﻧ&#= 65258; ﺍﺯ ﻣﺤﺮﻭﻣﻴّ= 5174; ﺍﺯ ﻭﻋﺪﻩ ﻫﺎﻯ = ﺑﻬﺸﺘﻰ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ. ﻭ ﺧﻠﺎﺻﻪ ﻫﻤﺎ&= #65253; ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﻬﺸﺖ = 4380;ﻬﺎﺭﻡ ﻭ ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA d= ir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺣﺪ ﺃ᥻= 9;ﻞ ﺗﻮﻟﺪ ﺩﺭ ﻓﺼﻮ&= #65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ،ﻭ ﺑﺎ ﻋﻘﻞ ﻭ ﮐﺮﺍ= ﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺑﻴﺸﺘﺮ،ﺩﺭ ﺗ= 5254; ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﺧﻮﺩ،ﺁﻧﮕﺎﻩ ﺩﺭﺳﻠﻮﻙ ﺗﻮﺍ&#= 65253; ﭘﻴﺸﺮﻭﻯ ﺗﺎ ﺷ&= #65260;ﻮﺩ ﺑﺮﺗﺮ ﻳﺎ ﻧﺠﺎ&= #65173; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﺗﺮس ﻭﻧ&#= 65166;ﺍﻣﻴﺪﻯ ﻳﮑﻰ ﺍﺯ ﺻﻔﺎﺕ = ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 5261;ﻧﻪ ﺍﺯﺫﻫﻦ ﺍﻭ،ﮐ= 5258; ﻣﻨﻌﮑس ﮐﻨﻨﺪ= 5257;،ﻭ ﻳﺎ ﺟﺴﻢ ﮐﻪ ﻧﺸ= ﺎﻥ ﺩﻫﻨﺪﻩ،ﺍﻳﻦ = 5165;ﺣﻮﺍﻝ ﻧﺎﺑﺴﺎﻣﺎﻥ ﺭ&#= 65261;ﺍﻥ ﺁﻟﻮﺩﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65175;ﻦ ﺩﺭ ﺍﺩﺍﺭﻩ ﻣﻐ&= #65200; ﻭ ﺫﻫﻦ،ﻭ ﻫﺮ ﺩ&= #65261; ﺩﺭ ﺍﺩﺍﺭﻩ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ،ﻣﻌﺮﻭﻑ ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﻭ ﺍﮔﺮ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺻﻮﺭﺕ ﮔﻴﺮﺩ، &#= 65259;ﺮ ﺳﻪ ﺩﺭ ﮐﻨﺘﺮﻝ = ﺭﻭﺡ ﺍﻟﻬﻰ ﻳﻚ ﮐﺎﻣ&= #65246; ﺍﻟهی اﺳﺖ، ﮐʌ= 58; ﻣﻌﺎﺩﻝ ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺻﻔﺎ= ﺕ ﺍﻟﻬﻰ ﻧﻴﻚ ﻭ ﺁ= ﺭﺍﻡ ﻭﺯﻳﺒﺎ ﺩﺍﺭﺩ. = ﻭﻟی ﺼﻔﺎﺕ ﻏﻴﺮﺍﻟ&#= 65260;ﻰ ﺃﻫﺮﻳﻤﻨﻰ ﻭﺍ&#= 65169;ﻠﻴﺴﻰ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ&#= 1548;ﻭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋ&= #65248;ﻤﻰ،ﺩﺭﺁﺧﺮ ﻋﻤﺮ ﺳﺮﺍﺳﺮ ﺗ&= #65198;س ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﻭ&= #65187;ﻴﺮت ﻮﭘﻮﭼﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﻟﺬﺍ ﻣﺮﮒ ﺍﻧ&= #65204;ﺎنی ﺒﺴﻴﺎﺭ ﺩﺭﺩﻧ&#= 65166;ﻙ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺯ= ﻳﺮﺍ ﺩﺭﺩ ﻣﺮﮒ ﻗﺒﻞ = ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ. ﻭ ﻳﺎ= ; ﻫﻤﺎﻥ ﺗﺮس ﻭ ﻧﺎﺍﻣﻴ&#= 65194;ﻯ ﻭ ﺍﺣﺴﺎس ﭘﻮﭼ&#= 65264;. ﻭ ﺍﻟّﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺮﮒ ﺷﺎﻫﺪﺍﻥ ﺍﻟﻬ&#= 65264; ﺑﺴﻴﺎﺭ ﺷﻴﺮﻳ&#= 65254;،ﭼﻮﻥ ﻫﺮﺧﻮب ﻮ ﺭؤﻳ= 5166;ﻫﺎﻯ ﺷﻴﺮﻳﻦ ﺷﺒﺎن= 607; اﺳﺖ. ﮐﻪ ﺩﺍﺭﺩ.= ﮐﻪ ﺑﺎ ﻓﺮﺷﺘﻪ ﻣﺮ&= #64402; ﺧﻮﺩ،ﻳﻌﻨﻰ ﻫ= 5252;ﺎﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩ ﺁ&= #65191;ﺮ ﺧﻮﻳﺶ،ﮐﻪ ﻫﺮ= 5207;ﺐ ﺑﺎﻫﻢ ﮔﺮﺩﺷﻬ&#= 65166;ﻯ ﻣﻠﮑﻮﺗﻰ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎ ﺩﺍﺭﻧﺪ، ﺳﻔﺮ &#= 65153;ﺧﺮ ﺍﺯ ﻧﻮع ﺒﺸﺮﻯ &= #65197;ﺍ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ. = ﻭ ﻣﺎ ﺍﺳﻢ ﺍﻳﻦ ﻓ= ﺮﺷﺘﻪ ﻣﺮﮒ ﻭ ﺷﻬﻮﺩ ﺷ= ﺨﺺ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺍ&= #65203;ﺮاء ﺑﺮﻧﺪﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺂﻳﻨﺪﻩ ه اﻯ ﺑﺮﺗﺮ ﺍﺳ&#= 65174;. ﻭ ﻓﺮﺷﺘﻪ ﻣﺮﮒ = ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﺑﮕﻔﺘﻪ ﺩﺭﻭﻳ&#= 65208;ﻰ،ﻣﻌﺮﻭﻑ ﺑﺎﻣﺎﻡ ﺻﺎﺩﻕ &= #65227;ﺰﺭﺍﺋﻴﻞ ﺍﺳﺖ. ﮐﻪ ﺗﺤﺮﻳ= ﻒ ﺍﻧﺘﻘﺎﺩﻯ ﺍﺯ &= #65165;ﺳﺮﺍﺋﻴﻞ ﻳﺎ ﺍﺳﺮﺍﻓﻴﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺭﻭﺡ ﺑﻔ= ﺮﺽ ﭘس ﺍﺯ ﮔﺮﺩﺷﻬ&#= 65166;ﻯ ﺷﺒﺎﻧﻪ ﺁﺧﺮ ﺧ&= #65262;ﺩ،ﺍﺯ ﻓﺮﺷﺘﻪ ﺭﺍﻫﻨ&#= 65252;ﺎ ﻭﻫﻤﺰﺍﺩ ﻭﻫﻢ &= #65251;ﻘﺎﻡ ﺧﻮﺩ،ﺑﺨﻮﺍﻫA= 194; ﮐﻪ ﺑﻨﺰﺩ ﺍﻭﻟ&= #65166;ﺩ ﺧﻮﺩ ﺑﺮﮔﺮﺩﺩ &= #65261;ﺩﻳﺪﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺎﻯ ﺧﻮﺩﺭʋ= 65; ﺑﺂﻧﻬﺎ ﺑﮕﻮﻳﺪ،ﺑﻮﻯ = 4404;ﻔﺘﻪ ﻣﻴﺸﻮﺩ، ﮐﻪ ﺁ&#= 65255;ﺎﻥ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﭘﻴﺶ ﻫﻤﮕﻰ ﻣُ&#= 65198;ﺩه اﻧﺪ. ﻭ ﺍﮐﻨﻮﻥ = ﺗﻮ ﺑﺎﻳﺪ ﺑﺠﻬﺎﻥ &= #65169;ﺎﺯﮔﺮﺩﻯ،ﻭʋ= 65;ﺯ ﻣﺎﺩﺭﻯ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻣﺘﻮﻟﺪ ﮔﺮﺩﻯ. = ﮐﻪ ﺧﻮﻳﺸﺎﻥ ﺟﺪﻳ&#= 65194; ﺗﻮ ﻣﻨﺘﻈﺮ ﺗﻮ&= #65247;ﺪ ﺗﻮ ﻫﺴﺘﻨﺪ. ﻭﻟ= ﻰ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮ&= #65193;ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65264;. ﻭﺍﻟّﺎ ﺑﺎﺯ ﺑ&#= 64405;ﺬﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ ﺧﻮ&= #65193; ﻣﺠﺪﺩﺍ ﺳﻘﻮﻁ &= #65251;ﻴﮑﻨﻰ. ﻭ ﻋﺰﺭﺍﺋﻴﻞ ﻫ&= #65166;ﻯ ﺧﻮﻓﻨﺎﻙ ﻭ ﺑﺪ = ﺭﻓﺘﺎﺭ،ﺭبّ اﻟﻨﻮﻋﻬﺎﻯ ﺣ= 5268;ﻮﺍﻧﻰ ﺗﻮﺭﺍ ﺗﺮﺑﻴﺖ &= #65251;ﺠﺪﺩ ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5187;ﺘﻤﺎ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺭﺍ،ﺑﺎﻳ= 5194; ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮ&#= 65193;. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗ&= #64401;ﺭﺍر ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻧ&= #65204;ﺨﻬﺎ ﻭﻣﺴﺨﻬﺎی ﺪﺭ= 5183;ﻬﻨّﻢ ﺟﻬﺎﻥ،ﺩﺭ ﺻﻮ= 5197;ﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻭﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺑ&= #65264;،ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ &= #65261; ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺩ&= #65197; ﺧﻮﺩﻣﺎﻥ ﻣﻰ ﺑ&= #65268;ﻨﻴﻢ. ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﻓ&= #65174;. ﻭ ﺩﺭ ﺃﺑﺪﻳّﺖ &= #65169;ﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏ&#= 1617; ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65203;ﻴﺪ. ﺩﺭ ﺟﻬﺎﻥ ﻓﻠﺴ&= #65236;ﻪ،ﻣثاﻟﻬﺎﻯ ﺯﻳﺎﺩﻯ ﺍﺯ ﺣﻴ&= #65198;ﺕ ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﻭ = ﺑﺪﺑﻴﻨﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65227;ﺎﻟﻢ ﻳﺎ ﻓﻴﻠﺴﻮﻑ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﻳﺎ ﮔﺮﻓﺘﺎﺭ = ﺧﺮﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﻧﺎﺩﺭ&#= 65203;ﺖ ﻣﻴﺸﻮﻧﺪ. ﺑﺘﺼ&= #65262;ﺭﺍﻳﻨﮑﻪ ﺍﺯ ﺣﻴﺮت ﻔﻠﺴ&#= 65236;ﻰ ﻭ ﻋﻠﻤﻰ ﺑﺮﺍﻩ = ﺧﺪﺍ ﻣﻴﺮﻭﻧﺪ. ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﺣﺘﻰ ﺍﮔﺮ ﮐﻪ ﺭ= ﻭ ﺑﮑﻌﺒﻪ ﻫﻢ ﺑﺮ&= #65261;ﻧﺪ،ﺑﺂﻧﻬﺎ ﮔﻔﺘﻪ ﺧﻮﺍﻫﺪ&#= 1548;ﮐﻪ ﺍﻳﻦ ﺭﻩ ﮐﻪ ﺗﻮ= ﻣﻴﺮﻭﻯ ﺑﺘﺮﮐﺴﺘﺎﻥ ﻭ &= #65175;ﺮﻙ ﻣﻘﺼﺪ ﺧﺪﺍ،ﻭ &#= 65207;ﺮﺍﻓﺘﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻮﻣﺴﻮﻥ ﻣﻴﮕﻮﻳﺪ، ﺩﺭ= 5207;ﺐ ﺗﺮﺳﻨﺎﻙ، ﻋﻤ= 5268;ﻖ ﺗﺮﻳﻦ ﺑﺪﺑﻴﻨ&#= 65264; ﻋﺼﺮ ﺭﺍ ﻣﻴﺘﻮ&= #65165;ﻧﻢ ﻧﺸﺎﻥ ﺑﺪﻫﻢ. ﮔ= ﺬﺷته ها ﺗﻮﺧﺎﻟﻰ ﻭ &#= 64404;ﻨﮓ ﻫﺴﺘﻨﺪ. ﻭﺗﮑﺮ&= #65165;ﺭ ﻧﺎ ﺷﺪﻧﻰ ﮐﻪ ﺍ= ﻣﮑﺎﻥ ﺗﺼﺤﻴﺤﻰ ﺩﺭ ﺁ&= #65253; ﻧﻴﺴﺖ. ﻭ ﺑﻰ ﻧﻬ= ;ﺎﻳﺖ ﺁﻳﻨﺪﻩ ﻫﺎ ﻧﻴ&= #65200; ﺑﺮﺍﻳﻢ ﺧﻠﺄ ﺩ&= #65197; ﺧﻠﺄ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﻳﺎ ﭘﻮﭼﻰ ﭘﺮ ﺑ= ﻄﻠﺎﻥ. ﻭ ﻫﻤﻴﻦ ﻓﺮﺻﺖ = ﻓﻌﻠﻰ ﺑﺸﺮﻯ ﺑﺮﺍی ﻤ&#= 65254; ﻣﺎﻧﺪﻩ،ﮐﻪ ﺁ= 5255;ﻘﺪﺭ ﺭﻧﺞ ﻣﻴﺪﻫﺪ،= 4400;ﻪ ﺧﻮﺩ ﻃﺎﻟﺐ ﻣﺮ&= #64402; ﻣﻴﮕﺮﺩﻡ. ﻭﻟﻰ = ﻧﺒﺎﻳﺪ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ &= #65251;ﺮﮒ ﻃﻠﺒﻰ ﻣﺎﻧﻨﺪ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺑﺎ ﺧﻮ&= #65193;ﮐﺸﻰ ﺑﺎﺷﺪ. ﻭﺑﺴﻴﺎ&= #65197; ﺍﺯ ﻓﻴﻠﺴﻮﻓﺎ&#= 65253; ﻧﻴﺰ ﭼﻨﺎﻥ ﺧﻮ&= #65193;ﮐﺸﻰ ﻫﺎ ﮐﺮﺩه اﻧﺪ &#= 65261; ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ، ﺳﺎﻟﮑﺎ= 5253; ﺩﺭ ﺷﺮﻑ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﻳﮑﻰ نمی = 5194;ﺍﻧﻴﻢ. ﮐﻪ ﺍﻳﻨﺎﻥ ﭼﻮ&= #65253; ﻭﻋﺪﻩ ﻫﺎﻯ ﻓﺮ&= #65193;ﺍﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺩﻳﺪه اﻧﺪ ﺣﺎﺿﺮﻧﺪ &#= 65199;ﻭﺩﺗﺮ ﻫﻢ ﺑﻤﻴﺮﻧﺪ،= 5261; ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺑﺪﻫﻨﺪ، ﺗ&#= 65166; ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264;،ﻭ ﻟﻘﺎﻯ ﻣﺤﺒﻮﺏ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﺮﺳﻨﺪ. ﺗﻌﺒﻴ&= #65198; ﻓﻠﺴﻔﻰ ﺍﻳﻦ ﺑ&= #65194;ﺑﻴﻨﻰ ﻫﺎ،ﺩﺭ ﻧﺒﻮﺩ= 5253; ﻏﺎﻳﺖ ﻭ ﻫﺪﻑ ﺟ= ﻠﺐ ﮐﻨﻨﺪﻩ ﺑﺮﺍﻯ &= #65259;ﺴﺘﻰ ﺍﻧﺴﺎﻧﻰ،ﺑﺎ = 5227;ﻘﻞ ﺿﻌﻴﻒ ﻭﺭﻭﺍﻥ &= #65153;ﻟﻮﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﻮﺳﻬﺎﻳﺶ ﻫﺮﮔﺰ ﺗﺤﻘﻖ ﻧ&= #65268;ﺎﻓﺘﻪ ﺍﺳﺖ. ﺣﺘﻰ ﻧﺰﺩ= ﺷﻮﭘﻨﻬﺎﻭﺭ،= 5175;ﻠﺎﺵ ﺍﻧﺴﺎﻥ ﻋﺒثی = 5169;ﻴﺸﺘﺮ ﻧﻴﺴﺖ. ﻭ ﻧﻤﻴﺪ= ﺍﻧﺪ ﮐﻪ ﺭﺍﻩ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺣﻘﻴﻘﺖ ﻳﺎﺑﻰ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﻧﺴﺒﻰ ﻭ&= #65251;ﻨﺎﺳﺐ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﻣﻴﮕ&= #65262;ﻳﺪ ﺟﻮﻫﺮ ﻃﺒﻴﻌﺖ &= #65261; ﺣﻴﺎﺕ،ﻫﻤﺎﻥ = 5187;ﺮﮐﺖ ﻣﺘﺰﻟﺰﻝ ﻭﮐﻮ&#= 65197; ﻭﮔﻨﮓ ﺍﺳﺖ. ﻭﻫ= ﻤﺎﻥ ﻗﻮّﻩ ﻟﺎ ﻋﻘﻠ&#= 65264;، ﻳﻌﻨﻰ ﺗﺼﺎﺩﻑ &= #65251;ﺎﺩﻯ ﺍﺳﺖ. که ﭙﻴﺪﺍ&#= 65267;ش اﻳﻦ ﺍﻧﺴﺎﻥ ﺭ&#= 65165; ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﺍ= ﻟﺒﺘﻪ ﮐﻢ ﻋﻘﻠﻰ ﺍﻧﺴ&= #65166;ﻥ،ﻭﺣﺘﻰ ﻋﻘﻞ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ،ﮐﻪ ﺣﻘﻴﻘتی ﻨﺴﺒA= 264;ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺍﺯ ﻧﻮﻉ ﻋ= ﻘﻞ ﻣﺎﺩﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﻧﺪﺍﺭﺩ. ﮐﻪ= ﺍﻳﻦ ﻋﻘﻞ ﺧﻮﺩﺵ ﺑﺎ&= #65199;ﻳﭽﻪ ﺭﻭﺡ ﻣﺎﺩﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭘس ﮐﻢ ﻋﻘﻠﻰ ﺍ&= #65255;ﺴﺎﻥ ﻟﺎ ﻋﻘﻠﻰ ﻃﺒﻴ&= #65228;ﻰ ﻫﺴﺖ. ﻭﻟﻰ ﻟﺎﻋ= ﻘﻠﻰ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺍ= ﮔﺮ ﺑﺎ ﺧﺪﺍ ﺑﺎﺷﺪ&= #1548; ﺣﺘﻤﺎ ﻋﻘﻞ ﺩﺍ&= #65197;ﺩ. ﺗﻮﻣﺴﻮﻥ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺣﺘﻰ ﻧﻴﺮﻭﻫﺎﻯ ﻫﺴ&#= 65176;ﻰ،ﺁﻧﻘﺪﺭ ﺑﻰ ﻣﻌﻨﻰ ﻣﻴﺒ&= #65166;ﺷﻨﺪ، ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65166;ﻡ ﻓﻌﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﻫﺪﻑ ﻧﻴﺴﺘﻨﺪ. = ﺍﻟﺒﺘﻪ ﻧﻤﻴﺪﺍﻧﻢ،ﺃA= 175;ﻢ ﻫﺎ ﻭﮐﺮﺍﺕ ﺁﺳ&= #65252;ﺎﻧﻰ ﻭ ﻧﻴﺮﻭﻫﺎﻯ ﺍ&= #65247;ﮑﺘﺮﻭﻣﻐﻨﺎA= 219;ﻴس ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 65250;،ﻭﻳﺎ ﻫﺮ ﻧﻴﺮﻭﺋﻰ ﮐ&= #65258; ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ = ﺧﺒﺮ ﻧﺪﺍﺭﻳﻢ، ﭼﻘ= 5194;ﺭ ﻋﻘﻞ ﻭ ﺍﺣﺴﺎﺳ&= #65166;ﺕ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺍ= ﻥ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65193;ﺭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮ&= #65227;ﻰ ﺧﻮﺩ که اﻳﻨﻚ = 5193;ﺭ ﺧﻮﺍﻧﻨﺪه ﻨﻴ= 5200; ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 5175;ﻨﻬﺎ ﺍﺣﺴﺎس ﮐﻨﻨﺪ= 5257; ﻭﻣﻌﻨﻰ ﺩﺍﻥ ﺍ&= #65253; ﻫﺴﺘﻰ ﺍﺳﺖ، ﻭ &= #65255;ﻴﺮﻭﻫﺎﻯ ﺑﺪﻭﻥ ﻣﻌﻨﻰ ﺁ&= #65253; ﻣﻴﺒﺎﺷﺪ. ﻭﭼﻮ&= #65253; ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻣﻌﻨﻰ ﺍﻳﻦ ﺑﺮ&= #65175;ﺮی ﺮﺍ ﻧﻴﺰ ﺑﮑﻨﺪ&= #1548;ﮐﻤﻰ ﺑﺎ ﻣﻄﺎﻟﻌﺎﺕ &= #65227;ﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ ﺧﻮﺩ&= #1548;ﻭﻟﻰ ﺑﺴﻴﺎﺭ ﺯﺍﺩ ﺑ&= #65166; ﺗﻐﻴﺮ ﺫﺍﺕ ﺣﻴ&= #65262;ﺍنی ﮋﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ،ﺑﺬﺍﺗﻰ = 5261;ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺗﺒﺪﻳل &#= 65252;ﻴﺸﻮﺩ. ﻭﻗﺘﻰ ﺑﻬﺮ ﻳﻚ = ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺮﺳﺪ. ﻭﻯ ﺗﺼﻮ= ﺭ ﻣﻴﮑﻨﺪ، ﮐﻪ ﺧ&#= 65194;ﺍﺋﻰ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺑ= ﺎﺷﺪ،ﻫﺮ ﺳﻌﻰ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺍﻭ ﺷﮑ&= #65204;ﺖ ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ. = ﺯﻳﺮﺍ ﺟﺒﺮ ﺍﻟﻬﻰ ﻫﻤ&= #65166;ﻥ ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ &= #64400;ﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ = ﻭ ﺻﻴﺮﻭﺭﺕ ﺗﮑﺎ&#= 65251;ﻠﻰ ﻭﺭﻭﺡ ﻓﺮﺩﻯ،= 5165;ﺯ ﻣﺮﺍﺗﺐ ﺗﺤﺖ ﺃ&= #65175;ﻤﻰ ﺗﺎ ﻣﺮﺍﺗﺐ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﻫﻤﻴﺸ= 5258; ﺑﺮﺟﺒﺮ ﺫﺍﺗﻰ &= #65261;ﺭﻭﺍﻧﻰ ﺷﺨﺺ ﻏﺎﻟﺐ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺭﻭﺡ ﻫﺮ ﻣﻮﺟﻮ&= #65193; ﺟﺒﺮﺍﻥ ﺑﺪﻭﻥ &= #65165;ﺭﺍﺩﻩ ، ﺳﺮﮐﺸﻰ ﺟﺒﺮ &= #65165;ﻟﻬﻰ ﺭﺍ ﻋﺎﺷﻖ ﺍﺳﺖ.= ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﺳ= ﺮﻯ ﻫﺎ ﺩﺍﺭﺩ. ﻭ ﻋﮑ= ;س ﺭﺍﻩ ﺍﻟﻬﻰ ﻭ ﻃ= ﺒﻴﻌﻰ ﺧﻮﺩﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﺮﻭﺩ. ﻭﻟﻰ ﺳﺎ= ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺟﺒ&#= 65198; ﺍﻟﻬﻰ ﺭﺍ ﺳﻌﺎ&= #65193;ﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ،ﻭﺑﻨﻔ= ;ﻊ ﺃﺑﺪﻯ ﺧﻮﻳﺶﻣ&#= 65268;ﺪﺍﻧﻨﺪ . ﮐﻪ ﺍﺯ ﻃﻠﺴﻢ ᥽= 5;ﻮﻉ ﺑﺸﺮﻯ ﺑﻴﺮﻭﻥ &= #65251;ﻴﺮﻭﻧﺪ، ﻭﻧﺠﺎﺕ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ. ﻭ ﺑﺎﺯ ﮔﺮﻓﺘﺎ&= #65197; ﻃﻠﺴﻢ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ،ﮐﻪ ﺧﻴﻠ= 5264; ﺑﻴﻦ ﺯﻧﺪﺍﻥ ﺍ&= #65255;ﻔﺮﺍﺩﻯ ﻭ ﺯﻧﺪﺍﻥ ﺩﺳﺘ&= #65258; ﺟﻤﻌﻰ ﺗﻔﺎﻭﺗ&#= 65260;ﺎﻯ ﺍﺣﻮﺍﻟﻰ ﻫﺴﺖ. = ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮐﺴﻰ ﺩ= ﺭ ﺑﻮﺳﺘﺎﻧﻰ ﺯﻧ&#= 65194;ﺍﻧﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻧﻮﻉ= ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ. ﻭ ﺍﺭﺯﺵ ﺭ= ;ﺳﻴﺪﻥ ﺑﻄﻠﺴﻢ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮی ﺮﺍ ﺩﺍﺭ&#= 65193;. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺍﻧﺴﺎﻥ ﭘﻮﭺ ﮔﺮﺍ ﻭ ﻧﻬ= ﻠﻴﺴﺖ ﺍﮔﺮ ﺍﻧﺪﻳﺸﻪ &= #64400;ﻨﺪ، ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺯ&= #65255;ﺪﺍﻥ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65165;ﻭ،ﮐﻪ ﺗﻨﮓ ﺑﻨﻈﺮﺵ ﻣ&= #65264; ﺭﺳﺪ،ﺧﻴﻠﻰ ﺍ= 5199; ﺯﻧﺪﺍﻥ ﻫﺴﺘﻰ &= #65255;ﻮﻉ ﻣﻴﻤﻮﻥ ﻓﺮﺍﺧ&#= 65264; ﻭﺍﻣﺘﻴﺎﺯﺩﺍ= 5197;ﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﺭ= ﺍﺩﻩ ﻣﺎ ﻧﻴﺰ ﻧﺘﻴﺠ&= #65258; ﺍﺣﺴﺎس ﻧﻴﺎﺯ &#= 65251;ﺎ ﺑﺘﮑﺎﻣﻞ ﺑﻴﺸ&#= 65176;ﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺟﻬ= ﻞ ﻭﻧﺎﺩﺍﻧﻰ ﺩﺭ&#= 65193;ﻯ ﺍﺳﺖ،ﮐﻪ ﺩﺭﻣ= 5166;ﻧﺶ ﻋﻘﻞ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭼﻪ ﺍﺯ ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﻳﺎ ﺍﺯ ﺍلهام = 75;ﻟﻬﻰ ﻭﻟﺪﻧّﻰ ﭘﻴﺎ= 5249; ﮔﺮﻓﺘﻪ ﺷﻮﺩ. ﮐ= ﻪ ﺭﻓﻊ ﻣﺸﮑﻞ ﻭ ﺩ= ﺭﺩ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭ= ﻧﻪ ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﻓ&= #65248;ﺎﺳﻔﻪ ﻭ ﺩﺍﻧﺸﮕﺎﻫﻴ&#= 65166;ﻥ،ﮐﻪ ﺗﺴﮑﻴﻦ ﺩﺭﺩ ﻭ&= #65183;ﻬﻞ ﻣﻴﻨﻤﺎﻳﻨﺪ، = 5261;ﻟﻰ ﻏﺮﻭﺭ ﺑﺎﺳﻮﺍ&#= 65193; ﺷﺪن ﺒﻬﻤﺮﺍﻩ &#= 65193;ﺍﺭﻧﺪ. ﮐﻪ ﺑﺪﺗﺮ ﺍﺯ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺟﻬﻞ ﺍﺳﺖ. ﻭ &#= 65197;ﻳﺸﻪ ﺩﺭﺩ ﻭ ﻋﻠّﺖ ﺭ&= #65165; ﻣﺮﺗفع ﻨﻤﻴﮑA= 256;ﻨﺪ. ﺯﻳﺮﺍ ﻫﺮ ﺩﺭﺩ&= #65263; ﮐﻪ ﺭﻓﻊ ﺷﻮﺩ،&#= 65267;ﺎ ﻫﺮ ﻧﻴﺎﺯﻯ ﮐﻪ = ﻫﻮﺵ ﺩﺍﺭﻳﻢ ﻣﺮﺗﻔ&#= 65226; ﺷﻮﺩ،ﺩﻭﭼﺎﺭ = 5193;ﺭﺩﻫﺎﻯ ﺩﻳﮕﺮ ﻭﻫﻮﺳﻬ&#= 65166;ﻯ ﺟﺪﻳﺪﻯ ﻣﻴﺸﻮ&#= 65267;ﻢ. ﻭ ﺍﻳﻦ ﻋﻴﺐ ثر&#= 65261;ﺕ ﻭ ﺳﻠﺎﻣﺘﻰ،ﻭ &#= 65251;ﻘﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭﻋ&#= 65240;ﻠﻬﺎﻯ ﺩﺍنش ﻤﻨﺪﺍﻧA= 258; ﺍﺳﺖ. ﮐﻪ ﺻﻔﺎﺕ= ﻣﻨﻔﻰ ﻫﻠﺎﻙ ﮐﻨﻨﺪﻩ &= #65165;ﻧﺴﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﮐﺎﺭﻣﺎﻫﺎ ﺭﺍ ﺩﺍﺭﺩ. ﺍﮔﺮ= ﺍﻳﻨﺎﻥ ﺍﺷﺒﺎﻉ ﻧﻤﻴﺸ&#= 65262;ﻧﺪ،ﭘس ﺑﺎ ﺣﺴﺮﺕ ﻫﺎ ﻣ= ﻴﻤﻴﺮﻧﺪ. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﻓﻘﻴﺮ ﺑﺪﺍﺩﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ ﻭﻟﻰ ﺑﺎ ﺣﺴﺮﺕ = ﻧﻤﻰ ﻣﻴﺮﻧﺪ. ﺑﻠﮑﻪ = ﺑﺎ ﺍﻣﻴﺪ ﻭﺧﻮﺵ ﺑ&= #65268;ﻨﻰ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548; ﻭ ﺣﺘﻰ ﺑﺎ ﻧﻤﻮ= ﻧﻪ ﻫﺎﺋﻰ ﺍﺯ ﻣﻮﺟ&= #65262;ﺩﻳّﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ،= 5193;ﺭ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ. ﻭﺑﻘیه ﺸﺎﻫﺪA= 165;ﻥ،ﻧﻴﺰ ﻫﺮﮐﺪﺍﻡ ﻫﻤﺎ&#= 65253; ﻭﻳﮋﮔﻰ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﺯﻧﺪﮔﻰ ﻋﻘﻠﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺭ ﺗﻮﻟﺪ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ،ﻳﺎﺩﺭ = 5197;ﺟﻌت ﻔﻮﻕ ﺑﺸﺮی ﺪﺍ&#= 65197;ﻧﺪ. ﺗﺎ ﺑﺎﻋﻘﻞ ﻭﺍ&= #65197;ﺍﺩهﻫﺎﻯ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ&#= 1548; ﺷﺎﻳﺴﺘﮕﻰ ﺟﺪ&#= 65267;ﺪ ﺭﺳﻴﺪﻥ ﺑﺮﻭﺡ &= #65165;ﻟﻘﺪس ﻭﻳﺎ ﺭﺳﻴﺪﻥ ﺑ&= #65256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ،@= 380;ﻨﺎﻥ ﻋﻘﻠﻬﺎﻯ ﻧﻴﺮ&#= 65261;ﻣﻨﺪ ﺗﺮﻯ ﻣﻴﻴﺎﺑﻨ&#= 65194;،ﮐﻪ ﺑﺴﺎﺭﻯ ﺍﺯ ﻣﺸ&= #64401;ﻠﺎت ﺨﻮﺩ ﻭﺩﻳﮕﺮﺍ&#= 65253; ﺭﺍ ﺣﻞ ﻣﻴﻨﻤﺎ&= #65267;ﻨﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﻨ= ﺮ ﻭﻋﻠﻢ ﻭ ﺍﻋﻤﺎ&= #65245; ﺧﻴﺮﺧﻮﺍﻫﻰ ﺑ&#= 65194;ﻳﮕﺮﺍﻥ،ﺁﺭᥴ= 5;ﻣﺶ ﻣﻮﻗّﺖ ﺑﺮﺍﻯ &#= 65235;ﺮﺍﻣﻮﺷﻰ ﻧﮕﺮﺍﻧﻰﻫﺎﻯ= 5165;ﺣﻮﺍﻝ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. = ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﻭ ﺑ&= #65194;ﺑﻴﻨﻰ ﺭﺍ ﻣﻮﻗّﺘﺎ ﻓ&#= 65198;ﺍﻣﻮﺵ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺗﻐﻴﻴﺮﻯ ﺍﺳﺎﺳﻰ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺍﻧﻰ ﻧﺎ ﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻧﻤﻴﺪﻫﺪ. ﻭ ﺍﮔ= ﺮ ﺩﺭ ﻗﺸﺮﻯ ﮔﺮﻯ = ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﭼﻨﻴﻦ &= #65191;ﻴﺮﺍﺕ ﻭ ﻣﺒﺮﺍﺕ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ، ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺧﺪﺍʌ= 61;ﻧﺪ ﻧﻴﺰ ﻓﻮﺭﺍ ﭘﺎ&= #65193;ﺍﺵ ﻧﻘﺪﻯ ﺑﺂﻧﻬﺎ &= #65251;ﻴﺪﻫﺪ، ﮐﻪ ﺳﻴﻠﻰ ﻧﻘﺪ = ﻣﻴﺪﺍﻧﻴﻢ. ﻭ ﺍﺯ ﻫﻤﺎﻥ ﺟﻨ= ﺴﻰ ﭘﺎﺩﺍﺵ ﺩﺍﺭﻧ&#= 65194; ﮐﻪ ﺧﻮﺩ ﺩﻭﺳﺖ = ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﻣﺎﻝ ﻭﻣﻘ&= #65166;ﻡ ﻭﺳﻠﺎﻣﺘﻰ ﻭﺯ&#= 65267;ﺒﺎﺋﻰ ﻭ ﺭﻓﻊ ﻣﺸﮑﻠﺎ&= #65173; ﺍﻣﺮﻭﺯﻩ. ﻭ ﻳﺎ= ﻓﺮﺿﺎ ﺍﺳﺘﺠﺎﺑﺖ ﻫﺮ &= #65193;ﻋﺎﺋﻰ ﮐﻪ ﺑﻨﻤﺎﻳﻨﺪ. = ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241;،ﺧﻴﺮﺍﺕ ﻋﻤﻠﺎ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺑﺸﺮﻯ، ﺑﺮﺍﻯ &#= 65197;ﺳﻴﺪﻥ ﺑﺘﺰﮐﻴﻪ ﻫﺎﻯ &= #65197;ﻭﺍﻥ، ﻭ ﺭﺳﻴﺪﻥ ﺑﻤﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﻇﺎ= 5259;ﺮﺍ ﻣﺼﺮﻓﻰ ﻫﻢ ﺩﺭ = ﺟﻬﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ ﺑﻠﮑﻪ ﺫﺧﻴﺮه &#= 65153;ﺧﺮﺕ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺁ&= #65191;ﺮ ﻭﺑﻌﺪی ﺁﻧﺎن = 5194;ﺭ ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﭼﻪ ﺩﺭﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﺑﺸﺮﻯ ﻭﻳﺎ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺟﻌﺖ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﻋﻘﻞ = ﺑﺮﺗﺮ ﺭﺳﻴﺪﻩ،ﺍﺯ ﻫ= 5198; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65191;ﻮﻳﺶ،ﺑﻘﻴّ᥽= 8; ﺍﻳّﺎﻡ ﻋﻤﺮ ﺭ&#= 65165; ﺑﺎ ﺧﻮﺵ ﺑﻴﻨﻰ = ﻭﺁﺭﺍﻣﺶ ﻭ ﻧﺪﺍﺷﺘﻦ ﻧﺎ&= #65165;ﻣﻴﺪﻯ ﻭ ﭘﻮﭼﻰ ﻭ ﻫﺮﺍ= س ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ ﻭ ﺷﺎﻳﺪ ﺩ= ﻳﮕﺮﺍﻥﺳﺎﻟﻚ= 5191;ﻮﺩﺭﺍﻧﻴﺰﺍ᥷= 9;ﭘﻮﭼﻰﻭﻧﺎﺍﻣ&= #65268;ﺪﻯﺩﺭﺁﻭﺭﻧA= 194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﻮﭘﻨﻬﺎﻭﺭ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﺣﻴﺎت ﻮﺯﻧﺪﮔﻰ ﻭﺍﻗ&#= 65228;ﻴّﺘﻰ ﺍﺳﺖ،ﮐﻪ ﻟﺎﺟ= 5198;ﻡ ﺑﺎﻳﺪ ﻃﻰ ﺷﻮﺩ.= ﮔﺮﭼﻪ ﺳﺮﺍﺳﺮ ﺁﺗﺶ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺟﺰ ﻧﻘﺎﻁ ﺧﻨ&= #64401;ﻰ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺍﺯ= ﮔﺮﻣﺎﻯ ﺁﺗﺸﻴﻦ ﺁﻥ ﺟﻬ&= #65256;ّﻢ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;،ﺩﺭ ﺍﻣﺎﻥ ﺑﻮﺩ. ﺟﻬ= ﻨّﻢ ﻋﺮﺑﻰ ﺷﺪﻩ ﺟﻬ&= #65166;ﻧﻮﻡ ﻳﻮﻧﺎﻧﻰ ﻭﺟﻬ&#= 65166;ﻥ ﻓﺎﺭﺳﻰ ﻭﺟﺤﻴ&#= 65250; ﻗﺮﻳﺶ ﻭ ﻫﻴﻞ ﻓ= ﺮﻧﮕﻰ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﭼﺎﻩ ﻭﻳﻞ ﻭ ﻭﺍﻭﻳﻠ&= #65166;ﻯ ﻫﻨﮕﺎﻡ ﻧﺎﻟﻪ &= #65259;ﺎﻯ ﺩﺭﺩﻣﻨﺪ ﮔﻔﺘ&#= 65254;. ﻭ ﭼﻨﺪ ﻧﻘﻄﻪ ﺧ= ﻨﻚ ﺁﻥ،ﺗﻨﻬﺎ ﺑﻬ= 5208;ﺖ ﮐﻮﭼﮑﻰ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭﻭﻳﺶ ﻭﺳﺎﻟ&#= 65242; ﻭﻟﺎﻳﺘﻬﺎ ﺑﺮ&#= 65165;ﻯ ﺧﻮﺩ ﺩﺭ ﻋﺰﻟﺘ&= #64405;ﺎﻩ ﺧﻮﻳﺶ ﻓﺮﺍﻫﻢ &= #65251;ﻴﮑﻨﻨﺪ. ﻭ ﺑﺘﮑﺎﻣﻠﺎﺕ &= #65197;ﻭﺣﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; گرﭼﻪ ﺑﻴﺸﺘﺮ = 5251;ﻴﮑﻮﺷﻨﺪ. ﻭ ﻋﻠﻰ ﺭﻏﻢ ﺭﺳ= ﻴﺪﻥ ﺑﺪﺭﺟﻪ ﻧﺠﺎﺕ &= #65193;ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺎﺯ ﺗ&#= 65200;ﮐﻴﻪ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ،ﻭﺑA= 166; ﺍﻣﻴﺪ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺿﺎﻳﺖ ﻭﺩﺍﻭﻃﻠﺒﻰ ﻭ&#= 65227;ﺸﻖ ﻭﺭﺯﻯ ﺑﻬﺮﭼﻴ&#= 65200;ﻯ ﻭ ﮐﺴﻰ ﮐﻪ ﺩﺭ ﺟ= ;ﻬﺎﻥ ﻣﻰ ﺑﻴﻨﺪ. ﺣﺘﻰ= ﺍﮔﺮ ﺩﺷﻤن ﺁﻧﺎن ﻧ= 5170;ﻮﺩﻩ ﺑﺎﺷﺪ. ﻭﻧﻘﺎﻁ = ﺧﻨﻚ ﺍﻳﻦ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ ﻓﻴﻠﺴﻮﻑ،ﻫﻤA= 166;ﻥ ﺍﻭﻫﺎﻡ ﻭ ﺗﺼﻮ&= #65197;ﺍﺗﻰ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﻧ&#= 65224;ﺮﻳّﺎﺕ ﺧﻮﺩ ﺳﺘﺎﻳﺶ ﺟ&= #65166;ﻫﻠﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﺩﺭﻳ&= #65166;ﻓﺖ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺣﺘﻰ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺰﺑﺎﻥ ﮐﻮﭼﻪ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﺯﺍﺭ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ &= #65261;ﺑﺰﺭﮒ ﮔﻮﺋﻰ ﻧﺪﺍﺭﺩ. = ﺗﺎ ﺷﺎﻳﺪ ﺩﺭ ﺩﻳﮕ&= #65198;ﺍﻥ ﮐﺸﺶ ﺑﺴﻮﻯ ﻫﺪ&= #65233; ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65165;ﻳﮕﺎﻥ ﺑﮑﺸﺎﻧﻨﺪ. ﺷﻮ&= #64344;ﻨﻬﺎﻭﺭ ﺗﺼﻮﺭ ﻣﻴﮑﻨﺪ&#= 1548;ﺍﮔﺮ ﮐﺴﻰ ﺩﺭ ﺍﻭﻫﺎ&= #65249; ﻧﺒﺎﺷﺪ،ﭘس ﺗA= 262;ﻗّﻒ ﺗﮑﺎﻣﻠﻰ ﻧﺪﺍ&#= 65197;ﺩ. ﻣﺸﮑﻞ ﺍﻳﻨﺠﺎ &= #65165;ﺳﺖ ﮐﻪ ﻫﺮﮐس ﻋﻘﺎ&#= 65267;ﺪ ﭘﺮﻋﻘﺪﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺍﻭﻫﺎﻡ ﻧﻤﻴﺪ&#= 65165;ﻧﺪ. ﻫﻤﻪ ﻋﻠﻤﺎ ﻭ ﻓ= ﻠﺎﺳﻔﻪ ﻧﻈﺮﻯ،ﻭ ﻫﺮﺩ= 5261; ﺑﺨﺮﺍﻓﺎﺕ ﻣﺬ&#= 65259;ﺒﻰ،ﻭﻫﺮﺳﻪ ﺭﺍ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺩﺭ ﺍﻭﻫﺎﻡ ﻭﺟﻬﻨ&#= 1617;ﻤﻰ ﻣﻰ ﺑﻴﻨﻨﺪ. ﮔﺮ= ﭼﻪ ﺩﺭﺟﻪ ﻭﺍﻗﻌﻴ&#= 1617;ﺖ ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﺑ&= #65166;ﻫﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ. ﺍ= ﻟﺒﺘﻪ ﺳﺮﺍﺏ ﻧﻴﺰ ﮐﻪ = ﻭﻫﻢ ﺍﺳﺖ،ﺑﺎﺯ ﺍﻣ= 5268;ﺪ ﺳﺎﺯ ﺍﻧﺴﺎﻥ ﺗ&= #65208;ﺘﻪ،ﮔﺮﻓﺘﺎʋ= 97; ﺻﺤﺮﺍﻯ ﺳﻮﺯﺍ&#= 65253; ﺑﻰ ﮐﺮﺍﻥ ﺍﺳﺖ.= ﻭﺑﻤﺒﺎﺭﺯﻩ ﻭ ﺣﺮﮐﺖ ﺧﻮﺩ ﺍ= ﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ. ﺷﺎﻳﺪ = ﺩﺭﺍﻳﻦ ﻣﻴﺎﻥ ﺭﺍﻩ ﭼﺎ&= #65197;ﻩ،ﻭ ﻳﺎ ﻳﻚ ﻧﺎﺟﻰ ﻏ= ﻴﺮ ﻣﻨﺘﻈﺮﻩ ﭘﻴﺪ&#= 65165; ﺷﻮﺩ، ﻭ ﺑﺪﺍﺩ&#= 65205; ﺑﺮﺳﺪ. ﺳﺎﻟﻚ ﻧ= ﻴﺰ ﮐﻪ ﻃﻠﺐ ﻟﻘﺎﻯ = ﺍﻟﻬﻰ ﺩﺍﺭﺩ،ﺩﺭ ﺑﻴ= 5166;ﺑﺎﺕ ﺍﺣﻮﺍﻟﻰ ﻭ ﭘﺮ&= #65267;ﺸﺎﻧﻰ ﺧﻮﺩ،ﻧﺎ ﺍﻣﻴ= 5194; ﻧﻢ ﺷﻮﺩ. ﺗﺎ ﭘﻴ= ;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺸﻨ&#= 65166;ﺳﺪ. ﮐﻪ ﺧﻮﺩ ﺍﮔﺮ ﺑ= ﻮﻯ ﻧﺮﺳﻴﺪ،ﻋﻤﻠA= 166; ﺗﺮﻙ ﮔﺬﺷﺘﻪ ﻭ = ﺩﻧﻴﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﮐﺮﺩ&= #65257; ﺍﺳﺖ. ﻭ ﺗﺰﮐﻴﻪ= ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ&#= 65257; ﻭ ﻣﺮﺍﺗﺒﻰ ﺍﺯ = ﭘﻴﺸﺮﻓﺘﻬﺎﻯ</s= pan><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﻬﻮﺩﻯ ﺭﺍ A= 193;ﺍﺭﺩ. ﺗﺎ ﻋﺸﻖ ﻭ ﺍﺭﺍ= ﺩﻩ ﻭﺻﺒﺮ ﻭﭘﻴﮕﻴ&#= 65198;ﻯ ﺍﻭ ﭼﻘﺪﺭ ﺑﺎﺷ&= #65194;. ﺁﻧﮕﺎﻩ ﻫﺮ ﺷﻬ&= #65262;ﺩ ﺍﺣﺘﻤﺎﻟﻰ ﻭ ﺭ&= #65165;ﻫﻨﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻟﻬﺎﻣﻰ &= #65261; ﻟﺪﻧّﻰ ﻭ ﺭؤﻳ= 5166;ﺋﻰ ﻭﻯ،ﺩﺭ ﺑﻘﻴﻪ &#= 65197;ﺍﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺑ= ﺴﻴﺎﺭ ﺑﺪﻧﺒﺎﻝ ﺳﺮﺍ&#= 65167; ﺭﻓﺘﻨﺪ، ﻭ ﺍﺗ&#= 1617;ﻔﺎﻗﺎ ﺑﺂﺏ ﻧﻴﺰ ﺭﺳﻴ&= #65194;ﻧﺪ،ﻳﺎ ﻋﻠﺎﺋﻢ ﺭﺍﻩ ﺭ&= #65165; ﻳﺎﻓﺘﻨﺪ،ﻭ ﺑ= 5166; ﺍﻣﻴﺪ ﻭﺍﻃﻤﻴ&#= 65256;ﺎﻥ ﺍﺩﺍﻣﻪ ﺣﺮﮐﺖ &= #65261;ﺳﻔﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩﺭﺍ ﺩﺍʋ= 93;ﻧﺪ. ﺑﺨﺼﻮﺹ ﺩﺭﭼﻬ&#= 65166;ﺭ ﺳﻔﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺴﻮﻯ ﺧﺪﺍ ﻭﺩﺭ ﺧﺪﺍ = ﻭ ﺑﺮﺍﻯ ﺧﺪﺍ ﻭ ﺍ= ﺯ ﺧﺪﺍ ﺑﺨﻠﻖ ﮐﻪ = ﺑﺠﺎﺋﻰ ﺭﺳﻴﺪﻧﺪ،ﮐﻪ = 5165;ﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺧﻮ&#= 65193;ﺭﺍ ﺍﺯ ﺁﻧﺎﻥ ﻣﻰ ﺩ= ﺍﻧﺪ. ﮐﻪ ﺗﻮﻓﻴق اﻟ= 5260;ی اﻭ ﺑﻮﺩﻩ،ﭼﻮA= 253; ﺧﻮﺍﺳﺘﻨﺪ ﻭﺗ&#= 65262;ﺍﻥ ﺁﻥ ﻧﻴﺰ ﺑﺎ ﺧﺪ= ﺍﻭﻧﺪ ﺍﺳﺖ. ﻭﺩﺍﻧﺴﺘ&= #65254; ﺧﻮﺩ ﺷﺮﻁ ﺗﻮﺍ&= #65255;ﺴﺘﻦ،ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺧﻮﺍﺳﺘ&#= 65258; ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻫ= ﺮﭼﻪ ﺩﺭ ﺳﻠﻮﻙ ﻣﺒﺎ&= #65197;ﺯﻩ ﻭ ﺣﺮﮐﺖ ﻭﺍﻣﻴ&= #65194; ﻭﺍﺭﻯ ﺑﺎﺷﺪ، &#= 65259;ﻢ ﮐﻨﺘﺮﻝ ﻧﻔس ﻫ&#= 65262;ﺳﺮﺍﻥ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ&#= 1548;ﻭ ﻫﻢ ﺭﺳﻴﺪﻥ ﺑﻤ&= #65198;ﺯﻫﺎﻯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65169;ﻘﻴّﻪ ﺭﺍﻩ ﺭﺍ ﺧﺪﺍﻭ&= #65255;ﺪ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﺪ ﻭ ﺑﮕﻔﺘﻪ ﻣﻮﻟ&= #65166; ﻋﻠﻰّ( ﺧﻔﻔﻮﺍ &= #65175;ﻠﺤﻘﻮﺍ)ﺳﺒﮑ= 5170;ﺎﺭ ﺷﻮﻳﺪ ﮐﻪ ﺧﻮﺍ&= #65259;ﻴﺪ ﺭﺳﻴﺪ. ﺑﮑﺴﺎﻧ&= #65264; ﮐﻪ ﺟﻠﻮﺗﺮ ﺭﻓ&= #1578;ع اﻧﺪ ﻭﺳﺒﮑﺒﺎ= 5197;ﻯ ﺍﺯ ﺳﻨﮕﻴﻨﻴﻬ&#= 65166;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺯ ﻋﻘﺪه ﻫﺎ ﻭﻋﻘ&#= 65268;ﺪﻩ ﻫﺎ ﻭ ﻋﺎﺩﺍﺕ ﻭ= ﺻﻔﺎت ﺪﻳﮕﺮ ﺣﻴﻮﺍﻧ&#= 65264;،ﻭ ﺣﺘﻰ ﻋﺎﺩﺍﺕ ﻭ = ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ،ﮐ= 5258; ﻟﺬﺕ ﺟﻮﺋﻰ ﺣﻴ&= #65262;ﺍﻧﻰ ﺩﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ= ﺑﺴﺒﮑﺒﺎﺭﻯ ﺩﺭ ثرﻭﺕ ﻭ ﻣﻘ&#= 65166;ﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻏ&= #65198;ﻭﺭ ﻫﺎﻯ ﻋﻠﻤﻰﻭﻓ&#= 65248;ﺴﻔﻰ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻮﻣﺎس ﻫﺎﺭﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ ﺍﺭﺍﺩﻩ ﺁﻥ ﺍﺳ&= #65174;،ﮐﻪ ﺑﺪﻭﻥ ﺁﮔﺎﻫﻰ &= #64400;ﺎﺭ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﺍ= ﺯ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺑ&= #65198;ﺣﺴﺐ ﻋﻘﻞ ﺧﻮﺩ ﻭ ﻫﻮ= ﺳﻬﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65259;ﻴﭻ ﮔﺎﻩ ﺗﺤﻘﻖ ﻧﻴ&= #65268;ﺎﻓﺘﻨﺪ. ﻧﺎ ﺍﻣﻴﺪ ﺷﺪﻩ = ﻭ ﺑﺪﺑﻨﻰ ﺑﻮﺟﻮ&#= 65193; ﺧﻮﺩ ﻭﻫﺴﺘﻰ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩﻫﺎﻧﺪ. ﻭﻟ&= #65264; ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺳ&= #65166;ﻳﺒﺮﻧﻴﺘﻴﮑA= 264;،ﮐﻪ ﻋﺎﺩت ﺬﺍﺗﻰ ﻭ&#= 65251;ﻠکه ﺮﻭﺍﻧﻰ،ﺩﺭ ﺗ= 5252;ﺮﻳﻨﺎﺕ ﺩﺭﺟﺴﻢ ﺩﺭ ﺫﻫ&= #65254; ﺑﺎ ﻣﻄﺎﻟﻌﺎﺕ&#= 1548; ﻭ ﺩﺭ ﺭﻭﺍﻥ ﺩﺭ= ﭘﻴﺮﻭﻯ ﺍﺯ ﻫﻮﺳﻬﺎ،ﻣ= 5256;ﺠﺮ ﺑﺘثبیت ﻋﻘﺪ᥽= 7; ﻫﺎ ﺩﺭ ﺍﻋﻤﺎﻝ ﻣﻴ&= #65208;ﻮﺩ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺪ&= #65261;ﻥ ﺍﺭﺍﺩﻩ ﻣﻰ ﺑﻴ&= #65256;ﺪ،ﮐﻪ ﺍﺭﺍﺩﻩ ﺍﻣﻮﺭ&#= 65263; ﺭﺍ ﺩﺍﺭﺩ. ﺗﺎ ﻧ= ;ﻔس ﺍﻣّﺎﺭﻩ چه ﺒA= 192;ﻮﺍﻫﺪ. ﻭ ﻳﺎ ﻋﺎﺩﺕ ﻭﻣ= ﻠﮑﻪ ﭼﻨﻴﻦ ﻫﻮﺳﻬﺎ &= #65193;ﺭ ﺭﻭﺍﻥ ﺷﺪﻩ ﺍﺳ&= #65174;. ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩﻭﻋﻘﻞ &#= 65251;ﺎﺩﻯ ﻣﻨﺎﺳﺐ ﺁﻥ،ﮐ= 5258; ﺑﺸﺮﻯ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ ﺍﺳﺖ،ﻭﻧﻪ ﻋﻘ= 5246; ﻟﻮّﺍﻣﻪ ﻧﻘّA= 166;ﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺭﺳ&#= 65166;ﻟﮑﺎﻥ،ﻳﺎﻋ᥼= 0;ﻞ ﮐلّی اﻟﻬﻰ ﺩʋ= 97; ﺍﻭﻟیاﻯ ﺍﻟﻬی ﻮ ﺩﺭﻫﺮ &= #65207;ﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭﻯ= ﻧﻴﺰ ﻣﻴﭙﺮﺳﺪ،ﻧﻤA= 268;ﺪﺍﻧﻢ ﺑﺎﺯﻯ ﺃﺑﺪﻳّ= 5174; ﺗﺎ ﮐﻰ ﺧﻮﺍﻫﺪ = ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ. ﮐﻪ ﭘﺎﺳ= ﺦ ﺍﻥ ﺑﺰﺭﮔﻮﺍﺭ &= #65165;ﻳﻦ ﺍﺳﺖ،ﺩﺭ ﺳﺎﻟ= 4401;ﺎﻥ ﺗﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ. ﭘس ﺑﺎﺯﻯ ﺃﺑﺪ&#= 65267;ﻴّﺖ،ﻳﻌﻨﻰ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ،ﻭﮐ= 5204;ﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻫ&= #65166;ﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﺠﻬﺎﻥ. ﻭ ﺷﺎﻫ= ﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65199;ﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﺗﺎ ﻣﺮ= 4402; ﻃﺒﻌﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻫﺮ ﺑ&= #65166;ﺯﻯ ﻭ ﺗﺪﺑﻴﺮ ﻓﺮﺷ&= #65176;ﻪ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #64405;ﺬﺍﺭﺩ. ﺍﻣﺎ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65169;ﺎﻣﺮﺑّﻴﺎﻥ ﺩﺭﺩﻧﺎﻙ ﺍﺯ ﻃ&= #65170;ﻌﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ،ﺑ&#= 65192;ﺼﻮﺹ ﻧﺘیجه اﻋﻤﺎ᥼= 5; ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65191;ﻮﺍﻫﻨﺪﺩﺍﺷA= 174;. ﻭﭼﻮﻥ ﺑﺠﺎی ا= 5267;ﻨکه اﺯ ﻋﻮﺍﻟم اﻟA= 260;ﻰ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﮕﻮﻳﻨﺪ ﺍﺯ ﺃ&= #65169;ﺪﻳﺖ ﻧﺎم ﻤﻴﺒﺮﺩ ﮐ&#= 65258; ﺑﺮﺍﻯ ﺍﻭ ﻣﺤﺪ&= #65261;ﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺎ&= #65267;ﺪ ﮔﻔﺖ،ﮐﻪ ﭘﺮﺳ= 5206; ﺗﺎ ﮐﻰ،ﻭﺍﺭﺩ &#= 65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﺃﺑﺪﻳّ= 5174; ﭘﺎﻳﺎﻧﻰ ﻫﻢ ﻧ&= #65194;ﺍﺭﺩ. ﺍﮔﺮ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ، ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺃﺯﻟﻴّﺖ ﺯﻣﺎ= 5255;ﻬﺎﻯ ﭘﻴﺸﻴﻦ ﺩﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﺍﻳﻦ ﺟﻬﺎﻧﻰ ﺭ&= #65261;ﺡ ﻓﺮﺩﻯ ﻣﺎ،ﺩﺭ &#= 65235;ﺮﺍﻭﺍﻥ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭ ﺃثیری ﻮﺍﻧʌ= 62;ﺍﻉ ﺃﺗﻤﻰ ﻭﻣﻮﻟﮑ&#= 65262;ﻟﻰ،ﻭ ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ،ﻭ ﺣﺘﻰ ﻓﺮﺍﻭﺍﻥ &= #65235;ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﺎ = ﺍﻣﺮﻭﺯ،ﺑﺮﺍA= 263; ﻣﺎ ﻣﺤﺪﻭﺩ ﻧﻴ&= #65204;ﺖ. ﻭﻟﻰ ﺳﺮﺍﺳﺮ ﺍ&= #65267;ﻦ ﺯﻣﺎﻧﻬﺎ ﺩﺭ ﺑ&= #65198;ﺍﺑﺮ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻧ= 5166;ﭼﻴﺰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65166; ﻳﺰﺍﻝ ﺃزﻟﻰ ﻫ&#= 65252;ﺎﻥ ﺯﻭﺍﻝ ﻧﺎﭘﺬﻳ&#= 65198;ﻯ ﺯﻣﺎﻧﻬﺎ ﺩﺭ ﺁ&= #65267;ﻨﺪﻩ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺃﺯ= ﻝ ﻭ ﺃﺑﺪ،ﻫﺮ ﺩﻭ &= #65155;ﺑﺪﻯ ﻭﺃﺯﻟﻰ ﻭ ﺟﺎﻭ&= #65193;ﺍﻧﮕﻰ ﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ &= #65169;ﺮﺍﻯ ﻫﺮ ﺭﻭﺡ ﻓﺮﺩﻯ = ﻣﻴﺒﺎﺷﺪ. ﻭﻫﻤﻪ ﺗﻮﻟﺪﺍ&#= 65173; ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ ﺍﺳﺖ. چه ﺪﺭﮐﺮ&#= 65257; ﺯﻣﻴﻦ ﻭﻳﺎ ﮐﺮ&= #65165;ﺕ ﻭﮐﻬﮑﺸﺎﻧﻬﺎ= 5263; ﻗﺒﻠﻰ ﻳﺎ ﺁﻳﻨ&= #65194;ﻩ. ﮐﻪ ﺑﻴﮓ ﺑﻨﮓ ﻫ= ﺎﻯ ﻣﮑﺮﺭ ﺩﺭ ﻫﺴﺘ&= #65264; ﻭﺟﻮﺩﺩﺍﺷﺘﻪ &#= 65261;ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭﺍﻟّﺎ &#= 65169;ﻴﮓ ﺑﻨﮓ ﺃﺧﻴﺮ16 میلیا</span><span lang=3DFA style=3D'mso-bidi= -language: FA'>ﺭﺩ ﺳ</span><span lang=3DAR-SA>ﺎﻝ = 5251;ﻌﻨﻰﺃﺯﻟﻴّﺖ= ;ﻧﺪﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻫﻨﺮ ﻧﻴﺰ ﭼﻮﻥ = ﻋﻠﻢ ﻭﻓﻠﺴﻔﻪ،ﻭ ﺧ= 5268;ﺮﺧﻮﺍﻫﻰ ﻫﺎﻯ ﻗﺸﺮﻯ ﮐﺎ&= #65191;ﻰ ﻋﺎﺟﻰ ﻭﺧﻴﺎﻟ&#= 65264; ﺑﺮﺍﻯ ﭘﻨﺎﻩ ﺑ&= #65198;ﺩﻥ، ﻭ ﺗﺴﻠّﻰ ﺧﺎﻃ&#= 65198; ﺍﻧﺴﺎﻥ ﻧﺎ ﺍﻣ&= #65268;ﺪ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﻧﺎ ﺍﻣﻴﺪﺍﻥ ﻫ&= #65252;ﺎﻥ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ،ﻭﺩﺍﺭﻭ᥾= 3; ﻫمه ﺁﻧﻬﺎ ﻫﻤ= 5268;ﺸﻪ ﺑﺎﺩﺍﻣﻪ ﻫﻨﺮ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺑﺪﺗ&= #65198; ﻧﺸﻮﻧﺪ. ﻭﺍﻟّ&#= 65166; ﺭﻭﺍﻥ ﺑﻴﻤﺎﺭ&#= 1548;ﺟﺰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎ ﺗﻌﻘﻞ ﻭA= 235;ﻬﻢ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻋﻠﺎﺟﻰ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﺩ= ﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻣﺠﺪﺩ ﻧﻮﻋﻰ. ﭼ= ﻪ ﺍﻥ ﻫﻨﺮﻫﺎ ﻧﻘ&= #1617;ﺎﺷﻰ ﺑﺎﺷﺪ ﻳﺎ ﺷﻌﺮ = ﻭ ﺍﻧﻮﺍﻉ ﺑﺎﺯﻯ &= #65259;ﺎ ﻭ ﺳﺮ ﮔﺮﻣﻰ ﻫﺎ= . ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻧﺎﺍﻣﻴﺪ&#= 65165;ﻥ ﺳﺎﻋﺘﻰ ﻓﺮﺍﻣ&#= 65262;ﺷﻰ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﻟﻰ ﺑﻌﺪ ﺩﻭﺑﺎﺭه &#= 65170;ﺪﺭﺩ ﺁﺯﺭﺩﮔﻰ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ،ﻭ ﻭﺟﻮﺩ ﭘﻮﭺ ﺧﻮ&= #1583; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻫﻨﺮ ﻓﺮﻳﺒﻨﺪ&#= 65257; ﻧﺎ ﺍﻣﻴﺪﺍﻥ،= 5261;ﻧﻮﻋﻰ ﺧﻮﺍﺏ ﻣﻌﻨﻮﻯ &= #65261; ﺳﻴﺮ ﺩﺭ ﺍﻭﻫﺎ&= #65249; ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﺍﺳﺖ. ﻫﻨﺮ ﺑﺮﺍ= ﻯ ﮐﺎﻣﻠﺎﻥ،ﺍﻟA= 260;ﻰ ﮔﻮﻳﺎﺋﻰ ﻭ ﻧﺘ&= #65268;ﺠﻪ ﮔﻴﺮﻯ،ﻭ ﺷﻨﺎ= 5191;ﺖ ﻭ ﺑﺮﺩﺍﺷﺖ ﺩﻳ&= #64405;ﺮﻯ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﻨﺮﻧﺰﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍ&#= 65203;ﺖ ﻭ ﺑس . ﻧﺰﺩ ﺁﺭﻳ= ;ﺎﺋﻰ ﺷﺪﮔﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ،ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﻭﻟﺎ= ﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭ ﺍ= ;ﻳﺮﺍﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻮﺩﻥ ﻣﻔﻬʌ= 62;ﻡ ﻓﺮﺩﻭﺳﻰ ﻭ ﺍﻭ&= #65247;ﻴﺎی اﻟﻬﻰ ﺯﺭﺩﺷﺘ= 5264;، ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ &= #65193;ﺭ ﺧﺎﻙ ﺍﻳﺮﺍﻥ ﺳ&= #65268;ﺎﺳﻰ ﻧﻴﺴﺖ. ﮐﻪ ﺩﺭ ﮔ= ;ﺬﺷته ها ﺍﻳﺮﺍﻥ ﺑﺴ= 5268;ﺎﺭ ﻭﺳﻴﻊ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ. ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ،ﮔﻮﻳﻨA= 194;ﻩ ﻫﺰﺍﺭﺍﻥ ﺣﮑﻤ&#= 65174; ﻭﺣﻘﻴﻘﺖ ﺑﺰﺑ&#= 65166;ﻧﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ &= #65203;ﻄﻮﺡ ﻣﺘﻔﺎﻭﺕ،ﺩﺭ = 5255;ﻈﺮﻳّﺎﺕ ﻣﺘﻔﺎﻭﺕ،ﻭﺟA= 260;ﺎﻥ ﺑﻴﻨﻰ ﻫﺎﻯ ﻭﺳ&= #65268;ﻊ،ﮐﻪ ﺩﺭ ﺷﻌﺮ ﻭﻧﻮﻳ&= #65204;ﻨﺪﮔﻰ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻳﺎ ﺩﺭ ﺻﺪ= ;ﺍ ﻭﺁﻭﺍﺯ ﻭﻣﻮﺳ&#= 65268;ﻘﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;. ﻫﻨﺮﻣﻨﺪ ﺁﻟﻮ&#= 65193;ﻩ ﻧﻔﺶ ﺭﺳﻮﺍ ﮐﻨ&= #65256;ﺪﻩ ﺍﺣﻮﺍﻝ ﭘﺮﻳﺸ&#= 65166;ﻥ ﺧﻮﺩﺵ،ﻭ ﺁﻟﻮ= 5193;ﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﻘﺪﻩ = ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻴ= ﺸﺘﺮ ﺑﺮﺍﻯ ﺟﻠﺐ ﻫﻢ = ﺭﻭﺍﻧﺎﻥ ﺧﻮﺩ ﺟﺎﻟﺐ ﺍﺳ&= #65174;. ﮐﺴﺎﻧﻰ ﮐﻪ ﻋﻠ&= #65250; ﺭﺍﺑﻰ ﺍﺭﺯﺵ ﺩ&= #65197; ﻭﺟﻮﺩ،ﻭ ﻣﺒﺎ= 5197;ﺯﻩ ﺩﺭ ﻫﺴﺘﻰ ﻧﻔﻮ&= #1587; ﻧﺎ ﺍﻣﻴﺪﺍﻧﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﺭﻭﺍﻧﻬﺎﻯ ﻧﺎ &= #65165;ﻣﻴﺪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺟ&#= 65200; ﺩﺭ ﻋﺎﻟﻢ ﺯﻳﺒ&= #65166;ﺋﻰ ﻭﻫﻨﺮﻯ ﻭ ﺍﻳﺪ&= #65153;ل هاﻯ ﺷﺨﺼﻰ ﻭﺫ= 5259;ﻨﻰ ﺯﻧﺪﮔﻰ ﮐﻨﺪ. ﺗ= ﻘدّس ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺭ&= #65165;ﻩ ﻃﺒﻴﻌﻰ ﻭﺩﺭﺳ&#= 65174; ﺯﻧﺪﮔﻰ ﺩﺍﻧﺴ&#= 1578;ه اﻧﺪ. ﮐﻪ ﺩﺭ ﺍﻳ= ﻦ ﺟﻬﺎﻥ ﻏﺮﻳﺐ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺯ&= #65267;ﺒﺎﺋﻰ ﻫﺎ ﺍﻣﻮﺭﻯ ﺷﺨ&= #65212;ﻰ ﻭ ﻣﻌﻴﺎﺭﻫﺎ ﻭ&= #65203;ﻠﻴﻘﻪ ﻫﺎﻯ ﺷﺨﺼﻰ ﺩﺍ&= #65197;ﻧﺪ ﻭﻋﻤﻮﻣﻴّﺖ ﻧ= 5194;ﺍﺭﻧﺪ. ﻣﮕﺮ ﺩﺭ ﺑﻴﻦ ﻫ= ﻢ ﺩﺭﺩﺍﻥ ﺭﻭﺍﻧ&#= 65264; ﺍﻣﻴﺪ ﻫﺮﮔﺰ ﺑ&= #65228;ﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﻧﺎﺍﻣﻴʋ= 94;ﻯ ﻋﻠﻤﻰ ﻭ ﻃﺒﻴﻌ&= #65264; ﭘﻴﺪﺍ ﻧﺨﻮﺍﻫ&#= 65194; ﺷﺪ. ﻭﻫﻨﺮ ﭼﻮﻥ= ﺧﻮﺍﺏ ﻭﺭؤﻳﺎ ﺍﺳﺖ. ﻭ&= #65255;ﻪ ﺍﻣﻴﺪ ﺳﺎﺯ. ﻣﮕ= ﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﮐﻪ ﺧﻮﺩ ﻫﻨﺮ ﻭ= ﻓﻦّ ﺑﻤﻌﻨﻰ ﺣﻘﻴﻘ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﺰﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺳﻠﻮ= 5241; ﮐﺮﺩﻩ ﻭ ﺑﻤﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻧ&#= 65194;. ﻭﺩﺭ ﻫﺮﮐﺠﺎﻯ &= #65183;ﻬﺎﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﮔﺮﭼﻪ ﺑﺎﺯ ﻧﮋﺍﺩ ﺁﺭ&= #65267;ﺎﺋﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﭘﻴ&= #65194;ﺍﻳﺶ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻧﺰﺩﻳﮑﺘʋ= 98; ﺑﻤﺎ،ﻭﺑﺎ ﮐﻤ= 5166;ﻟﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮﻳﻬﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻣﻴﺪ ﺑﻨﺠﺎت اﺯ ﻃﺮﻳﻖ ﮐﻨﺘ&#= 65198;ﻝ ﻫﻮﺳﻬﺎ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭﺭﻓﺘﺎﺭ ﻧﻴﮑ&#= 65262; ﮐﺮﺩﻥ،ﺩﺭﺳﻰ = 5247;ﺎﺯﻡ ﺑﺮﺍﻯ ﺩﻭﺭﻯ ﺍ&= #65199; ﻳﺄس ﻮ ﻧﺎﺍﻣﻴ&#= 65194;ﻯ ﻭﺑﺪﺑﻴﻨﻰ،ﻭ = 5169;ﺎﻣﻴﺪ ﺭﺳﻴﺪﻥ ﺑﺴﺮﻭ&#= 65197; ﻭﻧﺠﺎﺕ ﺍﺳﺖ. ﺑ= ﺮﺣﺴﺐ ﻗﻮﻝ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻭ ﺃ= 5255;ﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ،ﮐﻪ ﺁﻧﺮﺍ ﻗﻮﻝ ﻭﺗ&= #65228;ﻬﺪﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65204;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﮔﻔته اﻨA= 194;. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺳﺎﻧﺘ= 5268;ﺎﻧﺎ ﻓﻴﻠﺴﻮﻑ ﺟﻤﺎ&#= 65245; ﭘﺮﺳﺘﻰ ﺍﺳﺖ ﻭ = ﺑﻨﻈﺮ ﺍﻭ ﻋﻘﻞ ﺍﻧﺴﺎ&= #65255;ﻰ ﻭ ﻧﻔس ﻭﺭﻭﺍﻥ &= #65165;ﻭ،ﭼﻴﺰﻯ ﺟﺰ ﻓﺮﻳﺎﺩ ﺳﺮ&= #65261;ﺭ ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﺴ&= #65174; ﻭ ﺷﻌﻮﺭ ﻧﻴﺰ ﻗ= ﻮس ﻭ ﻗﺰﺡ ﻭ ﺭﻧﮕﻴ= ﻦ ﮐﻤﺎﻧﻰ ﺍﺳﺖ،= 5199;ﻳﺒﺎ ﻭ ﺑﺎ ﻧﻈﻢ ﻣﻴﺒ= ﺎﺷﺪ ﺍﻳﻦ ﺗﻤﺎﻳﻞ ﺑ&= #64345;ﺮﺳﺘﺶ ﺯﻳﺒﺎﺋﻰ ﻭﺟﻤ&#= 65166;ﻝ، ﺗﻨﻬﺎ ﻧﻮﻋﻰ ﻓ&= #65248;ﺴﻔﻪ ﻭ ﺣﮑﻤﺘﻰ ﺍﺳﺖ.= ﮐﻪ ﻓﺮﻳﺎﺩ ﻗﺪﻳﻢ &= #65197;ﺍ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ. ﺑ= ;ﺨﻮﺭﻳﻢ ﻭ ﺑﻴﺎﺷﺎﻣﻴﻢ &= #64400;ﻪ ﻓﺮﺩﺍ ﻣﺮﺩﻩ ﺧ&= #65262;ﺍﻫﻴﻢ ﺑﻮﺩ. ﺷﺎﻳﺪ ﺧﻴ= ّﺎﻡ ﺭﺍ ﭼﻨﺎﻥ ﺑﺪﺍ&= #65255;ﻴﻢ ﻭ ﺗﻤﺎﻣﻰ ﭘﻴﺮ&= #65261;ﺍﻥ ﻣﮑﺘﺐ ﻟﺬﺕ ﻭ ﺍ= ﻏﺘﻨﺎم ﻔﺮﺻت ﺰﻧﺪﮔﻰ. &= #64380;ﻮن اﺗﻔﺎﻗﻰ ﺍﺳﺖ &#= 65255;ﺼﻴب ﻤﺎ ﺷﺪه اﺳﺖ. ﻭ&= #65165;ﻳن هماﻥ ﻓﺮﻳﺎﺩ A= 165;ﭘﻴﮑﻮﺭس ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺮ&= #65261;ﺯﻩ ﻧﻴﺰ ﺗﻤﺎﻡ ﻣﮑ&= #65166;ﺗﺐ ﻓﻠﺴﻔﻰ،ﺍﺯ ﺳ= 5262;ﺳﺎﻟﻴﺴﻢ ﺗﺎ ﺳﺘﺎﻳﺸﮕﺮ&#= 65165;ﻥ ﻟﺬﺕ ﻭ ﺧﻮﺵ ﺑﻮ= ﺩﻥ،ﻋﻤﻠﺎ ﺑﻨﻈﺮ ﺧﻴّﺎﻡ &#= 65235;ﮑﺮ ﻭﺯﻧﺪﮔﻰ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﺯﻳﺮﺍ ﺗﮑﻨﻮﻟ&#= 65262;ﮊﻯ ﭘﻴﺸﺮﻓﺘﻪ ﺍﻳ&#= 65254; ﻟﺬﺕ ﺭﺳﺎﻧﻰ ﺁ&= #65203;ﺎﻥ ﺭﺍ ﺑﺎﻧﺴﺎﻥ ﺩ&= #65165;ﺩﻩ ﺍﺳﺖ. ﻣثلا ﺗﮑ= 5256;ﻮﻟﻮﮊﻯ ﺗﻨﻬﺎ ﺳﻔﺮ ﺑﻔ&= #65216;ﺎ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﻭﺳﻴﻠﻪ &= #65175;ﻔﺮﻳﺢ ﻭ ﻟﺬﺕ ﻭ ﺭﻓﺎﻩ= ﻭ ﺁﺳﺎﻳﺶ،ﮐﻪ ﺍ= 5251;ﺮﻭﺯﻩ ﻫﺮ ﮐﻮﺩﻙ ﺩﺑﺴ&= #65176;ﺎﻧﻰ ﺗﻠﻔﻦ ﻣﻮﺑﺎﻳ&#= 65246; ﺩﺭ ﺟﻴﺐ ﺩﺍﺭﺩ&= #1548;ﻭ ﻫﺰﺍﺭﺍﻥ ﺑﺮﻧ&#= 65166;ﻣﻪ ﻣﻤﻨﻮﻋﻪ ﺑﺰﺭ&#= 64404;ﺴﺎﻟﺎﻥ ﺑﺮﺍﻯ ﮐﻮﺩﮐﺎ&#= 65253; ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﻋﺸﻖ ﻭﺯﻧﺪﮔ&= #65268;ﻬﺎﻯ ﺷﻬﻮﺍﻧﻰ ﺣﺘﻰ &= #65169;ﺮﺍﻯ ﺍﻓﺮﺍﺩ ﺧﺠﺎﻟ&#= 65176;ﻰ ﺩﺭﺍﻳﻨﺘﺮﻧﺖ &#= 65235;ﺮﺍﻫﻢ ﺍﺳﺖ. ﻭ ﺻﻮﺭﺗﻬ= ﺎﻯ ﻫﻢ ﺭﺍ ﻣﻰ ﺑﻴﻨ= ﻨﺪ ﻭ ﺻﺤﺒﺖ ﻣﻴﮑﻨ&= #65256;ﺪ. ﻭﺻﻔﺤﻪ ﺷﻴﺸﻪ &= #64400;ﺎﻣﭙﻴﻮﺗﺮ ﺧﻮﺩﺭﺍ ﻣﻴﺒﻮ&#= 65203;ﻨﺪ،ﻭﻟﺐ ﺑﺮ ﻟﺐ ﻣﻴﮕﺬﺍ&= #65197;ﻧﺪ. ﺁﻧﮕﺎﻩ ﻓﺮﺻﺖ &= #65169;ﺮﺍﻯ ﺗﻔﮑﺮﺍﺕ ﻋﻤﻴ&#= 65238; ﻭ ﺃﺑﺪﻯ ﻭ ﺳﺮﻧ= ﻮﺷﺘﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭ ﻋﻠﻢ ﺑﻬﻤﺎﻥ ﺧ&= #65220;ﺮ ﻗﺪﻳﻤﻰ ﺧﻮﺩ ﻧ&= #65200;ﺩﻳﮑﺘﺮ ﻣﻴﺸﻮﺩ ﮐﻪ ﺻﺎ&= #65187;ﺐ ﻋﻠﻢ ﻭ ﻋﺎﻟﻤﻴ&= #65166;ﻥ ﺭﺍ ﺑﺎﻫﻢ ﻧﺎﺑ&= #65262;ﺩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﺯ= ﻳﺮﺍ ﺗﻨﻬﺎ ﺗﻘﻮﻳﺖ &= #65227;ﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻣ&= #65264; ﺷﻮﺩ ﻭﻧﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ. &= #64400;ﻪ ﺣﺘﻰ ﻋﻠﻢ ﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﻰ ﭘﺎﺭﺍ &= #65203;ﺎﻳﮑﻮﻟﻮﮊﻯ ﺍﻣﺮﻭﺯ،ﺑﻴﻦ = 5235;ﻴﺰﻳﻚ ﻭ ﻣﺘﺎﻓﻴﺰﻳﻚ &= #65183;ﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺮﺩﻳﺪ ﮐﺴʌ= 64; ﻧﻴﺴﺖ. ﺍﻳﻦ ﺣﮑﻤﺘﻬﺎ&#= 65263; ﺍﭘﻴﮑﻮﺭس ﺩﺭ &#= 65255;ﺎله هاﻯ ﺍﻧﺴﺎﻥ ﭘ= 5198; ﺍﺯ ﻧﺎﺍﻣﻴﺪﻯ &= #65165;ﺳﺖ. ﻭﭼﻨﺎﻥ ﺷﺪ ﮐﻪ = ﺃﻧﺎﺗﻮﻝ ﻓﺮﺍﻧس ﮔﻔﺖ، = 5199;ﻧﺪﮔﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ. = ﻭ ﮔﻔﺖ ﭘس ﺑﺎﻳﺪ &= #65199;ﻳﺎﺩ ﻓﮑﺮ ﮐﻨﻴﻢ. ﻳﺎ= ﮔﻔﺘﻪ ﺍﺳﺖ ﺟﻬﻞ ﻣﺎ ﻧ= ﺘﻴﺠﻪ ﺣﺰﻥ ﻭ ﺃﻧﺪﻭﻩ = ﻭ ﻧﻔﺮﺕ ﻣﺎ ﺍﺳﺖ.= ﺯﻳﺮﺍ ﺟﻬﻞ ﺳﻌﺎﺩﺕ ﺑ&= #65200;ﺭﮔﻰ ﺑﺮﺍﻯ ﻭﺟﻮﺩ ﻣ&= #65166; ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﻫﻤ= ;ﻪ ﺍﺳﺮﺍﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺍ ﻣﻴﺪﺍﻧﺴﺘﻴﻢ &#= 65255;ﻤﻰ ﺗﻮﺍﻧﺴﺘﻴﻢ ﺳ&#= 65166;ﻋﺘﻰ ﺯﻧﺪﻩ ﺑﺎﺷﻴﻢ. = ﺑﺎﻳﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺍﻧﺴﺖ ﮐ= ﻪ ﻫﻤﻪ ﭼﻴﺰ ﺩﺍﻧ&= #65204;ﺘﻦ ﺍﺯ ﮔﺬﺷﺘﻪ،ﻧ= 5262;ﻋﻰ ﺗﻔﺮﻳﺢ ﻭ ﺳﺮﮔ&= #65198;ﻣﻰ ﻭ ﺍﺗﻠﺎﻑ ﻋﻤﺮ&= #65165;ﺳﺖ. ﻭ ﻋﻠﻢ ﺁﻥ ﺍﺳﺖ= ،ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺪ&= #65165;ﻥ ﺑﺮﺳﻴﻢ ﻭ ﺍﻓﺘ&= #65192;ﺎﺭ ﺍﺳﺖ. ﻭ ﺍﻟّﺎ ﻫ= ﻤﻪ ﭼﻴﺰ ﺩﺍﻧﺴﺘﻦ &= #65165;ﺯ ﺁﻳﻨﺪﻩ ﻫﺎ ﺟﺎ&= #65263; ﻧﮕﺮﺍﻧﻰ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﻋﻘﻞ ﻭ ﻗﺪﺭﺗﻬ&= #65166;ﻯ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍ&= #65251;ﻮﺭ ﺍﻧﻮﺍﻉ ﺑﺮﺗﺮ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺑﺪﺍ&= #65255;ﺪ. ﮐﻪ ﺩﺍﻧﺴﺘﻨﻰ &= #65259;ﺎ ﻧﻴﺰ ﻧﻬﺎﻳﺘﻰ &= #65255;ﺪﺍﺭﻧﺪ. ﻭ ﺩﺍﻧﺶ ﺁﻧﻬﺎ = ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻣ= 5252;ﮑﻦ ﺍﺳﺖ ﺩﺳﺖ ﺑﺪﻫ&= #65194;. ﻧﺸﻮﺩ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺧﺎﻟﻖ ﻫ&= #65252;ﻪ ﺍﻳﻦ ﺩﺍﻧﺴﺘﻨ&#= 65264; ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﺍ= ﮔﺮ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻧ&= #65252;ﻰ ﺧﻮﺍﻫﻴﻢ ﺑﺂﻧ&#= 65260;ﺎ ﺑﺮﺳﻴﻢ، ﻟﺬﺍ &#= 65255;ﺒﺎﻳﺪ ﻭ ﻧﺨﻮﺍﻫﻴﻢ ﺗ&= #65262;ﺍﻧﺴﺖ ﮐﻪ ﺑﺪﺍﻧﻴﻢ،= 5187;ﺘﻰ ﺍﮔﺮ ﺑﺂﻧﻬﺎ ﺑ&= #65198;ﺳﻴﻢ. ﻟﺬﺍ ﺩﺭﺳﻠﻮﻙ&#= 65165;ﻟﻬﻰ، ﺗﺨﻠﻴﻪ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﻧﻴﺰ ﺩﺍﻧﺴ&= #65176;ﻨﻰ ﻫﺎﻯ ﮐﻨﻮﻧﻰ،= 5169;ﻘﺼﺪ ﺗﺤﻠﻴﻪ ﺑﺪﺍﻧ&#= 65204;ﺘﻨﻰ ﻫﺎﻳﻤﻨﺎﺳﺐ ﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺡ ﻣﺎ ﻭ ﺁﻳﻨ= ﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﭘ= س ﺍﺯﻫﻔﺖ ﺗﺠﻠﻴ&#= 65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﻌﻘﻞ ﻫﺎﻯ ﺍﻟﻬﻰ ﺗﺮ = ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺑﺎﻟﺎﺗﺮ، ﻣﻴ= 5176;ﻮﺍﻥ ﺭﺳﻴﺪ. ﻭ ﺍﻟّﺎ = ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻧﺴﺦ</span><span dir=3DLTR></span><span lang= =3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻣ= ;ﺴﺨﻬﺎ،ﮐﻪ ﭼﻨﻴﻦ ﺩﺍﻧﺴﺘ&#= 65256;ﻰ ﻫﺎﻯ ﺿﺪ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ ﻭ ﺗﻬﺪﻳﺪ&= #65259;ﺎﻯ ﺍﻟﻬﻰ،ﺍﻟﺒﺘA= 258; ﺁﺯﺍﺭ ﺩﻫﻨﺪﻩ &= #65165;ﺳﺖ. ﭼﻮﻥ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﻴﻢ ﻋﺒﺮﺕ ﺑﮕﻴﺮﻳ&#= 65250;. ﻭ ﺁﻳﻨﺪﻩ ﻧﻴﺎ&= #65251;ﺪه اﻯ ﺭﺍ ﺑﻔﻬﻤﻴ&#= 65250;. ﻭ ﺭﺍﻩ ﺗﻌﺎﻟﻰ = ﺃﺑﺪﻯ ﺭﻭﺡ ﺧﻮﺩ ﺭﺍ ﺑ= ﻴﺎﺑﻴم ﻮﺳﺮﺍﺳﺮ ﺍﻣﻴ&#= 65194; ﻭﺧﻮﺷﻰ ﺑﺒﻴﻨ&#= 65268;ﻢ. ﻭﺣﺘﻰ ﺑﺎ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ ﺟﻠﻮﺗﺮ ﺭ&= #65203;ﻴﺪﻥ،ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﭘﻴﺶ ﺑﻴﻨﻰ ﻫ= ﺎﻯ ﺍﺣﺘﻤﺎﻟﻰ ﺍﺳ&#= 65174;. ﺍﻧﺴﺎﻥ ﺑﺪﻭن &#= 65204;ﻠﻮک اﻟﻬﻰ ﻧﺨﻮﺍﻫ= 5194; ﻳﺎﻓﺖ ﺍﺩﺍﻣﻪ &= #65199;ﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺑﺪﻫﺪ. ﻳ= ﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻗﺮﺍﺭ &= #65169;ﺪﻫﺪ. ﮔﻮﺋﻰ ﺍﮔﺮ ﺧﻠ&= #65166;ﻓﻰ ﻧﮑﻨﺪ، ﻫﺮﺷﺒ= 5264; ﺭﺍ ﺑﺎﻧﺪﺍﺯﻩ &= #65267;ﻚ ﺷﺐ ﺭﻫﺮﻭﻯ ﺗﮑ&= #65166;ﻣﻠﻰ ﮐﺮﺩﻫﺎﻧﺪ. ﻭ ﭼ= ﻮﻥ ﻋﻘﻞ ﻭ ﻫﻮﺵ ﻣﺎ= ﻧﻊ ﺍﺯ ﺯﻧﺪﮔﻰ ﻃﺒ&= #65268;ﻌﻰ ﮐﺮﺩﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﭘس ﺑﺠﺎﻯ ﺗﻌﺎ&#= 65247;ﻰ ﻗﻬﻘﺮﺍ ﻭ ﺳﻘﻮ&= #65217; ﻣﻘﺎﻡ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﻭ= ;ﺣﻰ ﻭﻧﻮﻋﻰ ﺩﺭﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﺗﻔﮑ&= #1617;ﺮ ﺯﻳﺎﺩ ﻭ ﺟﻬﻞ ﺩ= ﺭ ﻫﻤﻪ ﻫﺴﺖ. ﺑﺎﺯ= ﻯ ﻧﻔس ﻭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﻣّﺎﺭﻩ ﻭﺣﻴ= 5262;ﺍﻧﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﻫﻨﻮ= 5199; ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﭘس ﺗ&= #65262;ﻗّﻒ ﻓﮑﺮ ﺩﺭﺗﻤﺮﮐ&#= 65200; ﺳﻮﮊه اﻟﻬﻰ،ʌ= 61;ﺣﺘﻰ ﺗﺨﻠﻴﻪ ﺁﻥ،ﮐ= 5258; ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍ&#= 65175;ب اﻟﻬﻰ ﻋﻤﻠﺎ ﺩ&#= 65197; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺳﺎﻟﻚ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ. ﺭﺍﻩ ﺩﺍﻧﺴﺘﻨ&#= 65264; ﻫﺎﻯ ﺧﻴﻠﻰ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﻣﻔﻴﺪ ﻭﺍﻣﻴ&= #65194;ﻭﺍﺭ ﮐﻨﻨﺪﻩ، ﺩﺭ ﺍ&#= 65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ،ﺩﺭ ﻫA= 198; ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩ&#= 65263; ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ. = ﮐﻪ ﻣﺠﺎﻝ ﻧﺎ ﺍﻣﻴ&= #65194;ﻯ ﻧﻤﻴﺪﻫﺪ. ﺩﺭ ﺩ= ﺍﻧﺴﺘﻨﻰ ﻫﺎﻯ ﻧﺎﺳﻮﺗﻰ &= #65267;ﺎ ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ&#= 1548;ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻣﻴﺪ،ﻧﮕ= 5198;ﺍﻧﻰ ﻧﺎ ﺍﻣﻴﺪﻯ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺩﺭ= ﻋﻘﻞ ﻟﺪﻧّﻰ ﺍﻭﻟﻴ= 5166; ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﻣﺎﺩﻳّﺎﺕ ﻋﻤ= 5248;ﻰ ﺍﺯﺩﻳﺎﺩ ﺟﻬﻞ &= #65165;ﺳﺖ. ﻭ ﻣﻘﺪﻣﻪ ﺳﺎﺯ = ﻧﻮﻉ ﺣﻘﻴﺮ ﺗﺮ ﺑﻌﺪ = ﺍﺯ ﻣﺮﮒ ﺍﻧﺴﺎﻥ. ﺑ= ﺎﺯ ﺩﺭ ﻫﻤﻴﻦ ﺟﻬﺎ&= #65253; ﺍﺳﺖ،ﺍﻣﺎ ﺍﻣ= 5268;ﺪ ﺣﺎﺻﻞ ﺩﺭ ﺳﻠﻮ&= #65241; ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ،ﻭ ﻳﻘﻴﻦ ﻋﻴﻨﻰ ﻭ = ﺑﭽﺸﻢ ﺩﻝ ﺩﻳﺪﻥ ﺑﺮﺗ&= #65198; ﺍﺯ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ ﺍﻭﻟﻴﻪ ﺳﺎﻟﻚ &= #65165;ﺳﺖ. ﮐﻪ ﺣﺘﻰ ﺍﻭﺭﺍ = ﺑﻴﻘﻴﻦ ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﺩ&= #65197;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺮﺳﺎﻧ&= #65194; ﮐﻪ ﺧﻮﺩ ﺍﺯ ﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;. ﭘﺮﺳﺘﻨﺪﻩ ﺑﻮ&#= 65193;، ﻭﺍﻳﻨﻚ ﭘﺮﺳﺘ&#= 65268;ﺪﻩ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻟﺎ= ﺯﻣﻪ ﺭﺟﻌﺖ ﺭﻭﺡ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5252;ﻴﻦ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ &= #65259;ﻔﺖ ﺷﻬﻮﺩ ﺑﺮﺍﻯ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ= ﺣﮑﻤت اﻟﻬﻰ ﻣﺮﺣﻠﻪ &#= 65255;ﺎﺍﻣﻴﺪﻯ ﺍﻧﮕﻴﺰﻫﺎﻯ ﺑ&#= 65198;ﺍﻯ ﺟﺒﺮﺍﻥ ﻭ ﭼﺎﺭ&= #65257; ﺟﻮﺋﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺑﻴﺸﺘﺮ ﮐﺮﺩ،= 5261; ﺟﻬﻞ ﺭﺍ ﺑﺪﻟﻴ&= #65246; ﻧﺎﭘﺎﮐﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ ﺑﺪﺍﻧﻴﻢ .= </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺯﻫ= ﺪ ﻭ ﻗﺒﻮﻝ ﺟﻬﺎﻥ = ﻏﺮﻳﺐ ﺩﺭ ﻓﻠﺴﻔﻪ ﻋﺮ&= #65235;ﺎﻧﻰ ﻗﺸﺮﻯ ﺗﻤﺎﻡ ﺍ&= #65193;ﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﻏﻴﺮ&= #65203;ﻠﻮﮐﻰ،ﺗﻨﻬʋ= 66; ﻋﮑس اﻟﻌﻤﻞ ﭼ= 5256;ﺎن علمی که میگو= 5267;ﻨﺪ ﺑﻮﺩه اﺳﺖ. ﺑﻠ&#= 64401;ﻪ ﺍﺭﺍﺩه ﺤﻴﺎﺕ &#= 65261;ﺯﻧﺪه ﺒﻮﺩﻥ ﻭ ﻣﺒﺎﺭ&= #65199;ﻩ، ﺑﺮﺍﻯ ﻫﻢ ﺯﻳﺴ&= #65176;ﻰ ﺑﺎﻣﺤﻴﻂ،ﻭ ﺻ= 5170;ﺮ ﻋﺎﻗﻠﺎﻧﻪ ﺩﺭ &= #65235;ﻄﺮﺕ ﺍﻧﺴﺎنی اﺳﺖš= 8;ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺭﺍﻩ = ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺧﻮﺩ ﺑﮑﺎ&= #65197; ﺑﺮﺩ. ﻭﻧﻪ ﺑﺮﺍ= ﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻘﻮﻁ ﻭ ﻗﻬA= 240;ﺮﺍﻯ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﻭ&= #65227;ﻘﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺍﻳﻦ ﻓﻄﺮﺕ ﺫﺍ&= #1578;ی ﻮ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭ= ﺡ، ﻧﻤﻴﺘﻮﺍﻧﺪ ﻫ&#= 65252;ﻴﺸﻪ ﺑﺎﺗﺄﻣّﻞ ﺩﺭ &#= 65183;ﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ ﺁﺭ&#= 65165;ﻡ ﺑﮕﻴﺮﺩ،ﺍﮔﺮ = 5169;ﺘﮑﺎﻣﻞ ﻧﺮﺳﺪ. ﻗﻄﻌﺎ ﻭ= ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺒ&= #65194;ﺑﻴﻨﻰ ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﻭ = ﻳﺄس ﻣﻴﺮﺳﺪ. ﮐﻪ ﺟﺰ= ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺭﻭﺡ ﭘس &= #65165;ﺯ ﻣﺮﮒﻃﺒﻴﻌﻰﻧ= 5192;ﻮﺍﻫﺪﺑﻮﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﻟ= ﻰ ﮔﺮﻭﻫﻰ ﺷﺠﺎﻉ&#= 1548;ﺑﮑﻤﻚ ﺷﺠﺎﻋﺖ ﺧﻮﺩ،= 5261;ﻣﺄﻣﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ،ﮐﻪ ﺑﺎ ﻟﺞ ﺑﺎﺯﻯ ﺑ= ﺎ ﻫﺴﺘﻰ ﺧﻮﺩ،ﻭ= 4400;ﺎﺭﻫﺎﻯ ﻃﺒﻴﻌت ﻤﻘﺎﻭ= 5251;ﺖ ﺩﺭ ﭘﻴﺶ ﺑﮕﻴﺮ&= #65255;ﺪ،ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗﻨﻬ&#= 65166; ﭼﻨﻴﻦ ﺍﺷﺨﺎﺻ&#= 65264; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻫ= 5268;ﭽﮕﺎﻩ ﭘﺸﻴﻤﺎﻧﻰ ﺩﺭ &= #65255;ﻴﻤﻪ ﺭﺍﻩ ﺩﺭ ﺳﺮ ﻧﻤ= ﻰ ﭘﺮﻭﺭﺍﻧﻨﺪ. ﻭ = ﺗﺨﻠﻴﻪ ﻭ ﺗﺰﮐﻴﻪ ﻭ ﺗﺠ= ﺮﻳﺪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65191;ﻮﺩﺭﺍ ﺷﺠﺎﻋﺎﻧﻪ ﺍﻧ&#= 65184;ﺎﻡ ﻣﻴﺪﻫﻨﺪ ﻭ ﺭﺳ&= #65176;ﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﻮﻧﻪ ﺑﺠﺎʌ= 63; ﺑﻬﺘﺮﻯ ﺧﻮﺩ،ﺍﺯ ﻧﻈﺮ &#= 65193;ﻳﮕﺮﺍﻥ ﺑﺎﺯ ﺍﻧﺘﻘﺎﺩ&#= 65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ ﻭﺧﻮ&#= 65193;ﺭﺍ ﻫﻤﭽﻨﺎﻥ ﺗﻐﻴ&#= 65268;ﺮ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺪ&#= 65259;ﻨﺪ. ﮐﻪ ﻃﺒﻌﺎ ﺗﻐﻴ&= #65268;ﺮﻯ ﻋﺒﺮﺕ ﺁﻣﻮﺯ ﻭ = ﻣﮑﺘﺒﻰ ﻭ ﺳﻠﻮﮐﻰ ﺍﺳﺖ.= ﮐﻪ ﺑﻌﻘﻠﻬﺎﻯ ﻧﻴ&#= 65198;ﻭﻣﻨﺪﺗﺮ ﺑﺎ ﺷﻬﻮﺩﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺧﺎص ﻔﮑ&#= 65198;ﻣﻴﮑﻨﻨﺪ. ﻧﻪ ﺷﺠﺎﻋﺖ ﺩﺭ = ﺗﺨﻴّﻠﺎﺕ ﻭﺍﻭﻫﺎﻡ ﻳﺎ ﻣ&= #65240;ﺎﻭﻣﺖ ﺑﺎ ﻃﺒﻴﻌﺖ ﻭ ﺍ= ﺳﺘثماﺮ ﻃﺒﻴﻌﺖ. ﮔﺮﭼﻪ = ﺍﻧﺴﺎﻥ ﺍﺯ ﮔﻞ ﻭﺧﺎﻙ ﺳ= ﺎﺧﺘﻪ ﺷﺪﻩ. ﻳﺎ ﻫﻤﺎﻥ= ﺃﺗﻢ ﻫﺎ ﻭﻣﻮﻟﮑﻮﻟ&#= 65260;ﺎ ﺍﺳﺖ ﻭﻟﻰ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺁﺳﻤﺎﻧﻬﺎ ﺭﺍ &= #65169;ﺸﮑﺎﻓﺪ ﻭ ﺑﺎﻟﺎ ﺑﺮﻭﺩ.= ﻭﺧﻮﺩﻯ ﺑﺰﺭﮔﺘﺮ ﺑﺴﺎ&#= 65199;ﺩ،ﻭ ﺍﺯ ﺷﮑﺴﺖ ﻫﺎ ﻧ= ﺘﺮﺳﺪ. ﮐﻪ ﻫﺮﻳﻚ ﻣﻘﺪ&= #65251;ﻪ ﻳﻚ ﭘﻴﺮﻭﺯﻯ ﺑ&= #65228;ﺪﻯ ﺍﺳﺖ. ﻣﺎﺩﺍﻡ ﻋ= ﺸﻖ ﻭ ﺻﺒﺮ ﻭ ﺍﺭﺍﺩ= ﻩ ﻭ ﻋﻘﻞ ﻧﻘّﺎﺩ &= #65191;ﻮﻳﺸﺘﻦ ﺩﺭ ﮐﺎﺭ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﺑﻘﻮﻝ ﮐﺴﻰ ﮐﻪ = ﮔﻔﺖ، ﺑﻬﺘﺮ ﺍﺳﺖ ﺟﻨ&= #64403; ﮐﻨﻴﻢ ﻭ ﺷﺴﮑﺴ&= #65174; ﺑﺨﻮﺭﻳﻢ، ﻭ ﺑ&#= 65260;ﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ،ﮐ&#= 65258; ﺍﺻﻠﺎ ﺟﻨﮕﻰ ﻧ&= #64401;ﻨﻴﻢ ﮐﻪ ﺷﮑﺴﺖ ﻧﺨﻮ&= #65197;ﻳﻢ ﭼﻮﻥ ﮐﺴﻰ ﮐﻪ ﮐ= ﺎﺭی ﻨﻤﻴﮑﻨﺪ ﺧﻄﺎ&#= 65259;ﻢ ﻧﻤﻴﮑﻨﺪ. ﺫﺍﺕ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﻓﻄﺮﻯ = ﺍﻧﺴﺎﻥ،ﺭﺳﻴA= 194;ﻩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ، &#= 65261;ﻇﻴفه اﻯ ﺭﺍ ﺑﺎ ﺁﻥ ﺑ= ﻤﺎ ﻣﺤﻮﻝ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺣﻘﻮﻕ ﺑ&= #65194;ﻭﻥ ﻭﻇﻴﻔﻪ ﻣﻌﻨﻰ &= #65255;ﺪﺍﺭﺩ. ﻫﺰﺍﺭﺍﻥ ﺣﻘّ= 5264; ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﺪﺍﻭ= ;ﻧﺪ ﻭﻃﺒﻴﻌﺖ ﺑﺎﻧ&#= 65204;ﺎﻥ ﺩﺍﺩﻩ،ﺑﺎﻳﺪ = 5261;ﻇﺎﻳﻒ ﺁﻧﺮﺍ ﻧﻴﺰ ﺑﺪ&= #65165;ﻧﻴﻢ. ﻭﺍﻧﺴﺎﻥ ﺑﺎ ﭼ&= #65256;ﻴﻦ ﻓﻄﺮﺕ ﻧﻴﮑﻮﺋ&#= 65264;ﻭﻇﻴﻔﻪ ﺷﻨﺎس ،ﺑﺮﺧﻮA= 193; ﻭﺍﺟﺐ ﻣﻴﮑﻨﺪ&#= 1548;ﮐﻪ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ &= #65261; ﺑﺮﺗﺮ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ. ﻭﺩﺭﻳﺎ ﺑﺠﻮﻳ&#= 65194; ﻭ ﺍﮐﺘﻔﺎ ﺑﻘﻄ&= #65198;ﻩ ﻧﮑﻨﺪ. ﻭ ﺍﻳﻦ ﺳ= ;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﻋﻬﺪ ﺍﻟﺴﺖ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ،ﺑﺎ ﻣ= 5198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩ&= #65165;ﺷته اﻳﻢ. ﮐﻪ ﺍﻳﻨﻚ = ﺑﺎﺍﻳﻦ ﻫﻤﻪ ﺷﺮﺍﻳﻂ ﺑ&= #65260;ﺘﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﻋﻘﻞ ﺍﻣﺮﻭﺯ&= #65257; ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩ&= #65267;ﮕﺮ ﺑﺠﻬﺎﻥ ﭘﺎ ﮔﺬ&= #65165;ﺭﺩه اﻳﻢ، ﻭﺍﻣﺮﻭA= 199; ﻧﻴﺰ ﮐﻪ ﺑﺘﺠﻠ&= #1740; ﺨﺪﺍ ﺑﺮﺳﻴﻢ. ﺑ= ﺎﺯ ﻋﻬﺪ ﺍﻟﺴﺖ ﺗﺴ&= #65248;ﻴﻢ ﺳﻠﻮﮐﻰ ﺑﺮبّ = 575;ﻟﻨﻮﻉ ﻭ ﺷﻬﻮﺩ ﺑﺮﺗﺮ = ﺑﻌﺪﻯ ﺭﺍ ﻣﺘﻌﻬﺪ ﻣﻴ&= #65208;ﻮﻳﻢ. ﺑﺎﻣﻴﺪ ﺍﻳﻨﮑ&#= 65258; ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263;، ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ ﻣﺎﻧﻨﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻣﺮﻭﺯ ﺍ= ﻧﺴﺎﻥ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮ&= #65193;ﺭﺍ،ﺍﺯ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65235;ﺮﺍﻣﻮﺵ ﮐﺮﺩه اﻳﻢ. ﺗﻌ&#= 65260;ﺪﻯ ﮐﻪ ﺩﺭﭘﺎﺳﺦ ﺧ&= #65194;ﺍﻭﻧﺪ ﮐﻪ ﻣﻴﭙﺮﺳﺪ ﺁ&= #65267;ﺎ ﻣﻦ ﺭﺏّ ﺗﻮ ﻧﻴ&= #65204;ﺘﻢ؟ﮐﻪ ﭘﺎﺳﺦ ﺑﺪﻫﺪ ﺁ&= #65197;ﻯ ﻫﺴﺘﻰ. ﮐﻪ ﻟﺒّ&= #65268;ﻚ ﺣجّ کعبه ﻫﻤﻴ= ;ﻦ ﭘﺎﺳﺦ ﺑﻘﺒﻠﻪ &= #65261; ﮐﻌﺒﻪ ﺣﻘﻴﻘﻰ&#= 1548;ﻭلیّ اﻟﻬﻰ ﺑﻤﻌﺮﻓ= 5264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = که ﺒﺘﻮﺍﻧﺪ ﭘس ا= 5199; ﺗﺠﺪﻳﺪ ﺷﻬﻮﺩ &= #65239;ﺒﻠﻰ،چه ﺒﻬﺘﺮ که ﺒﻴﻚ &#= 65207;ﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪ. ﻭﭼﻪ ﺑﻬﺘﺮ ﮐﻪ = ﺷﻬﻮﺩ ﺁﺧﺮ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﺎﺷﺪ ﺯﺭﺩﺷﺖ &= #65227;ﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺎ ﻧﻮ&= #65197; ﺷﻬﻮﺩﻯ ﭼﻬﺎﺭ&#= 65249; ﻣﺮﺗﻀﻮی ﺨﻮﺩ &#= 65193;ﺍﺷﺘﻪ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﺗ&#= 65184;ﺴّﻢ ﻭﺗﺠﺴّﺪ ﺍﻧﺴ= 5166;ﻧﻰ ﺁﻥ ﻧﻮﺭ ﺩﺭ ﺟﻬ= ﺎﻥ،ﮐﻪ ﻣﺴﻴﺢ ﺑﻮﺩ ﺗﺴ&= #65248;ﻴﻢ ﮔﺮﺩﺩ. ﻭ ﻫﺮﺩﻭ= ﺁﻧﻬﺎ ﻧﻴﺰ ﻋﻬﺪ ﺍﻟﺴ&= #65176;ﻰ ﺩﺍﺭﻧﺪ، ﮐﻪ ﺩ&#= 65197; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﻋﺼﺮ ﻭﻟﺎﻳ&= #65174; ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ&#= 65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﻨﺪ،ﮐﻪ ﺑﺎ ﻣﺤﻤﺪ ﻧﻴﺰ = ﺑﺘﻮﺍﻧﻨﺪ ﺑﺮﺳﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﻫﺮﺳﻪ ﺁﻧﻬﺎ ﺩ&= #65197; ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﻋﻬﺪ ﺍ&#= 65247;ﺴﺖ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﻧﮑﻨﻨﺪ،ﮐﻪ ﺗ= 5204;ﻠﻴﻢ ﺗﺠﺴّﺪ ﺍﻧﺴﺎ= 5255;ﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻭﻫﺮ ﮐ&= #65166;ﻣﻞ ﻣﻬﺪﻭﻯ ﺷﻮﻧﺪ&#= 1548; ﮐﻪ ﺷﺎﻳﺪ ﺑﻨﻮ&= #65197; ﺭبّ ﺮﺣﻤﺎﻥ ﻧ= 5268;ﺰ ﺑﺮﺳﻨﺪ. ﺗﺎ ﺑﺮ= ﺍﻯ ﺍﻧﻮﺍﻉ ﺑﺎﺯ ﺑ&= #65166;ﻟﺎﺗﺮ ﺷﺎﻳﺪ ﻣﻮﻓﻖ ﮔ&= #65198;ﺩﻧﺪ. ﮔﺮﭼﻪ ﺳﻠﻮﻙ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻫ&#= 65268;ﭻ ﺷﺒﺎﻫﺘﻰ ﺑﺴﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﮐﻪ ﺁﻧﺎﻥ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّه ﺒﻴﺸﺘﺮﺧﻮﺍﻫ= 5256;ﺪ ﺩﺍﺷﺖ. ﻭﺍﻧﺴﺎ&= #1606; عاﻗﻞ ﺍﻣﺮﻭﺯ = 4344;ﻴﺶ ﺁﻧﻬﺎ ﺩﺭﺣﮑﻢ &= #65227;ﻘﻞﻣﻴﻤﻮﻥﺑA= 198;ﺍﻯﺍﻧﺴﺎﻥﺧﻮ= ;ﺍﻫﻨﺪﺑﻮﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻧﻪ= ﻓﻘﻂ ﺗﻤﺪﻥ ﻭﻓﺮﻫﻨ&#= 64403; ﺑﺎﻏﭽﻪ ﮐﻮﭼﮑ&#= 65264;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﺟﻨﮕﻠﻰ ﻓﺮﺍﻫ&#= 65250; ﻣﻴﮑﻨﺪ، ﺑﺪﻭ= 5253; ﺧﺎﺭ ﻧﻴﺴﺖ. ﺍﻣ= ﺎ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﻭ ﻓﻠﺴﻔﻪ ﺯﻧﺪ&= #64404;ﻰ ﺩﺭﻭﻳﺸﺎﻧﻪ ﺳ&#= 65166;ﻟﻚ،ﭼﻨﺎﻥ ﺑﻬﺸﺖ ﮐﻮﭼﮑﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺟﻨﮕ&= #65246; ﺟﻬﺎﻥ ﺑﺮﭘﺎ ﻣ&= #65268;ﮑﻨﺪ،ﮐﻪ ﺧﺎﺭﻯ ﻫﻢ ﺩﺭ ﺑ= ﺮﻧﺪﺍﺭﺩ. ﻭ ﺳﺮﺍﺳﺮ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﻓﺴﺎنه اﻯ ﻭ = 5235;ﺎﻧﺘﺰﻯ ﺍﺳﺖ. ﮐﻪ ﻣﻤﻠﻮ= ﺍﺯ ﻋﻄﺮ ﻭﺭﻭﺡ ﻭﺭ&= #65267;ﺤﺎﻥ ﺍﺳﺖ. ﻭ ﻧﺒﺎﻳﺪ= ﮔﺬﺍﺷﺖ ﮐﻪ ﻫﺮﺯﻩ ﻫﺎ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺧﺎﺭﻫﺎ ﻣʋ= 66;ﻧﻊ ﺭﺷﺪ ﻋﻤﻮﺩﻯ ﻭ = ﺍﻓﻘﻰ ﺍﻳﻦ ﺑﺎﻏﭽﻪ ﮐ&= #65262;ﭼﻚ ﺑﻬﺸﺘﻰ ﻣﻴﺎﻥ &= #65183;ﻨﮕﻞ ﺟﻬﻨّﻢ ﺟﻬﺎﻥ &#= 65207;ﻮﻧﺪ ﭘس ﺑﺎﻳﺪ ﺩﺍﻭ&#= 65219;ﻠﺒﺎﻧﻪ ﻭ ﻋﺎﻗﻠﺎﻧﻪ ﻭ = ﺑﺎﻋﺸﻖ ﻭﮐﺸﺶ ﻋﺰﻳﻤﺘ&#= 65264; ﺷﮑﺴﺖ ﻧﺎﭘﺬﻳ&#= 65198; ﺧﻮﺩﺭﺍ ﺑﮑﺎﺭ &= #65169;ﺮﺩ ﮐﻪ ﺑﻬﺘﺮ ﻭ ﺑﺎ= ﻟﺎﺗﺮ ﻭ ﺣﺘﻰ ﺑﻬﺸﺘﻬ&= #65166;ﻯ ﺑﺎﻟﺎﺗﺮﺍﺯ ﺁ&#= 65255;ﭽﻪ ﺩﺭ ﺑﻬﺸﺖ ﻧﻮﻉ = ﺑﺸﺮﻳؤ ﺧﻮﺩ ﺍﮐﻨﻮﻥ ﺩ&= #65165;ﺭﻳﻢ، ﮐﻪ ﻣﻮﺭﺩ ﺣﺴﺮ&= #65173; ﻣﻴﻤﻮﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺣتی اﻧﺴﺎﻧﻬﺎﻯ ﺑ= 5194;ﺍﺋی است ﺒﺮﺳﻴﻢ. ﻭ= 5165;ﻟّﺎ ﺑﺪﻭن اﻏﺘﻨﺎA= 249; ﻓﺮﺻﺖ ﺯﻧﺪﮔﻰ &= #64400;ﻨﻮﻧﻰ ﺩﺭ ﺳﻠﻮﻙ،ﺣﺘ= 5252;ﺎ ﺳﻘﻮﻁ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65268;ﻢ ﺩﺍﺷﺖ. ﺗﺎ ﺩﺭ ﻧ= ;ﺴﺦ ﻭﻣﺴﺦ ﺗﮑﺮﺍﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎ ﺭﺍ،ﺩﺭ ﺁﻳ&#= 65256;ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﺋﻴﻢ. = ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﻨ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﺳﻠﻮﻙ ﺗﺎ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﺍ،ﺑﺎﻳﺪ ﭘﻴ= 5194;ﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﻴﻢ. ﺁﻧﮕA= 166;ﻩ ﺑﺎﺯﮔﺸﺘﻬﺎﻯ &#= 65235;ﺮﺷﺘﻪ ﮔﻮﻧﻪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺟ= ﻬﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;. ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ = ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﮐ&= #65260;ﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ. ﮐﻪ= ﺍﻳﻦ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺻﺪﻫﺎ ﻫﺰﺍ&= #65197;،ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻃﻮﻝ ﺧﻮﺍﻫﺪ ﮐ&= #65208;ﻴﺪ. ﻭﻳﻚ ﻧﻮﻉ ﺟﺎﻭ&= #65193;ﺍﻧﮕﻰ ﺩﺭ ﺟﻬﻨﻢ ﻣﺤﺴ&= #65262;ﺏ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺍﻳ= ﻦ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﺭ&= #65261;ﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ، ﺣ= 5176;ﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﻓﺮﺍﻭﺍ&#= 65253;،ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗ&#= 65252;ﻰ ﻭﻣﻮﻟﮑﻮﻯ،ﭼA= 258; ﺭﺳﺪ ﺑﺎﻧﻮﺍﻉ &= #64404;ﻴﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ&#= 65169;ﺸﺮﻯ، ﻫﻤﮕﻰ ﺑﺎﻳﺪ ﺍ&= #65199; ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﮓ ﻧﻬﺎ&= #65267;ﺖ ﻧﻴﺰ ﻋﺒﻮﺭ ﺗﮑ&= #65166;ﻣﻠﻰ ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﺻﻔﺎﺕ ﻧﻮﻋﻰ ﺍ&= #65199; ﺍﻟﮕﻮﻫﺎﻯ ﮐﻤ&#= 65166;ﻟﺎﺕ ﻫﺮ ﻧﻮﻉ ﺑﻨﻤﺎ&= #65267;ﻨﺪ. ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺗ= ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ،ﻭ ﺭﺏّ = 5165;ﻟﻨﻮﻉ ﻣﻴﺨﻮﺍﻧﻴﻢ. ﭘ&= #1587; ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65261;ﺯﻧﺪﮔﻰ ﺍﻭ ﺩﺭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﻫﺪﻑ ﻣﻴﺒﺎﺷﺪ&#= 1548;وﻋﺒث ﻧﻴﺴﺖ. ﻭ ﻫﺮ ﻫﻤ= ;ّﺖ ﻭ ﺗﻠﺎﺵ ﺩﻳﮕﺮ&= #65263; ﻏﻴﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ، ﻓﺮﻭﺭﻓﺘﻦ ﺳﺮ&#= 65267;ﻌﺘﺮ ﺩﺭ ﻣﺮﺩﺍﺏ ﺣﻘ&= #65166;ﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﻴﺸﺘﺮ &= #65251;ﻴﺒﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻋﺒﺎ&= #65193;ﺍﺕ ﻗﺸﺮﻯ ﻭﻫﺮﮔﻮ&#= 65255;ﻪ ﺧﻴﺮﺍﺕ ﻭ ﻣﺒﺮ&= #1617;ﺍت ﻤﺬﻫﺐ ﻭﻗﺸﺮﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻄﻮﺭ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺗﻐ= ﻴﻴﺮ ﻣثبت ،ﻣﻴﺘﻮᥴ= 5;ﻧﺪ ﻋﻠّﺖ ﺧﻴﺮ ﻭﺷ&#= 65198;ّ ﺭﺍﺑﮕﻮﻳﺪ. ﻭﻟ&= #65264; ﭼﺮﺍ ﺧﻴﺮ ﺑﻬﺘ&= #65198; ﺍﺯ ﺷﺮ ﺍﺳﺖ. ﺍﻟ= ;ﺒﺘﻪ ﻧﻈﺮ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺣﺴﺐ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;نی ﺨﻮﺩ،ﺍﻣﻮﺭﻯ = 5197;ﺍ ﻃﺎﻟﺐ ﺍﺳﺖ ﻭﺧ&= #65268;ﺮ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺁﻧ= ﭽﻪ ﻣﻨﻊ ﺷﺪﻩ ﺷﺮ ﻣ= ﻴﺨﻮﺍﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 1548;ﺁﻧﭽﻪ ﻣﺎﻧﻊ ﺗﮑﺎﻣل اﺳﺖ ﺑﺎﻳﺪ ﻫﻤ&#= 1617;ت ﺒﺮﺍﻯ ﻣﺮﺗفع = 5208;ﺪﻥ ﺁﻥ ﻧﻤﻮﺩ. ﻭﺧﻴ= ﺮ ﻣﺎﺩﻯ ﻳﺎﻫﻤﺎ&#= 65253; ﻧﻌﻤﺎﺕ ﻣﺎﺩﻯ &= #65165;ﻟﻬﻰ،ﺣﺘﻰ ﻫﻤﻴﻦ ﮐﺮﺍﻣﺎ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #1548;ﻧﺪﺍﻧﺴﺘﻪ ﻣﺎﻧﻊ ﺣﻘﻴﻘﻰ &= #65197;ﺳﻴﺪﻥ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺑﻬﺸﺘﻰ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻣﺎ= ﺭﺍ ﺑﻔﺴﺎﺩ ﺑﻴﺸﺘ&#= 65198; ﻣﻰ ﮐﺸﺎﻧﺪ. ﻫﻮ= ﺳﻬﺎ ﻭ ﺁﺭﺯﻭﻫﺎ ﺑﺎ&= #65267;ﺪ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65248;ﻰ ﺑﺎﺷﻨﺪ. ﺗﺎ ﺗﺤ= ﻘﻖ ﺳﺨﺖ ﺁﻧﻬﺎ،ﺧ= 5268;ﺮ ﺑﺎ ﺗﮑﺎﻣﻞ ﻭﺧ&= #65262;ﺑﻰ ﻭ ﺷﻔﺎ ﺑﺨﺸﻰ ﻭ= ﺑﻬﺒﻮﺩﻯ ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺮ ﺭﺍ ﺑﻨﺎA= 249; ﺧﻴﺮ ﺩﺍﻧﺴﺘﻦ ﮐﺎﺭ &= #65227;ﻘﻞ ﺳﺎﻟﻢ ﻧﻴﺴﺖ. ﺻ= ﺎﺣﺒﺎﻥ ﻭﺟﺪﺍﻥ ﻭﺍﻧﺼ&#= 65166;ﻑ،ﮐﻪ ﻫﻨﻮﺯ ﻗﺪﺭﺗﻬ&#= 65166;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻔﻌﻞ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻧ&= #64401;ﺮﺩه اﻧﺪ ﺑﻔﻄﺮﺕ ﺃ&#= 65199;ﻟﻰ ﺃﺑﺪﻯ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﻨﺪ. ﻭﺗﮑﺎﻣﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺭﻫﺎ ﻧﻤ&= #65264; ﮐﻨﻨﺪ. ﺍﻣﺮﻭﺯ = ﻧﻴﮑﻮ ﺍﺳﺖ ﻭﻟﻰ ﻓﺮﺩ&= #65165; ﺑﺎﻳﺪ ﺑﻬﺘﺮ ﮔ&= #65198;ﺩﺩ. ﺷﻬﻮﺩ ﺁﺧﺮ ﺳﺎ&= #65247;ﻚ ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ = ﻧﻴﺴﺖ،ﮐﻪ ﻭﻯ ﺑﺸﻬﻮﺩ ﺍﻋ&= #65224;ﻢ ﺑﻌﺪﻯﻧﺮﻭﺩ. ﺍ&= #65267;ﻦ ﻧﻐﻤﻪ ﺍﻟﻬﻰ ﺑ&= #65256;ﺎﻡ ﺗﺬﮐّﺮ ﺍﻟﻬﻰ= 548; ﻣﺪﺍﻭﻡ ﺩﺭ ﮔﻮ&= #65205; ﻫﻤﻪ ﺷﻨﻴﺪﻩ ﻣ&= #65268;ﺸﻮﺩ. ﻭﻟﻰ ﺷﻨﻮﻧﺪﻩ &= #65153;ﻥ ﮐﻢ ﻣﻴﺒﺎﺷﺪ. ﺯ= ﻳﺮﺍ ﻣﻮﺍﻧﻊ ﺯﻳﺎﺩ&#= 65263; ﺟﻠﻮ ﺷﻨﻴﺪﻥ ﻭ = ﺍﻃﺎﻋﺖ ﻭﺩﺭﻙ ﻧﻤﻮﺩﻥ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳ&= #65174;. ﻭ ﺗﻨﻬﺎ ﻫﻤﺎﻥ = ﻋﺮﻋﺮ ﻭﺻﺪﺍﻯ ﻫﻢ ﺟﻨ&= #1587; ﺧﻮﺩ ﺭﺍ ﻣﻴﺸﻨ&= #65262;ﺩ. ﻣﺒﺎﺭﺯﻩ ﻭﺍﻗ&#= 65228;ﻰ ﺑﺎ ﻃﺒﻴﻌﺖ ﺑﺮ&= #65165;ﻯ ﺍﺳﺘثماﺭ ﻭﮐʃ= 81;ﻞ ﮐﺮﺩﻥ ﺁﻥ ﻧﻴﺴ&= #65174;. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﮐ&= #65256;ﺘﺮﻝ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻭ = ﺭﻓﺎﻫﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻋ= 579; ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻣﻴﺸﻮﺩ. ﻭ ﻧﻴﺰ= ﺧﻨثی ﮐﺮﺩﻥ ﻣﻮﺍﻧﻊ &= #65197;ﺍﻩ ﺗﮑﺎﻣﻞ،ﺑﺮﺍA= 263; ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ &= #65261;ﺯﻧﺪﻩ ﺗﺮ ﺷﺪﻥ ﺍﺳﺖ. ﻣ= ;ﺒﺎﺭﺯﻩ ﺑﺎﻃﺒﻴﻌﺖ ﺷﺨ&#= 65212;ﻰ ﺍﻧﺴﺎﻥ ﻣﻬﻢ ﺍ&= #65203;ﺖ،ﻧﻪ ﺑﺎ ﻃﺒﻴﻌﺖ ﻫﺴ&= #65176;ﻰ،ﮐﻪ ﺗﻐﻴﻴﺮ ﭘﺬﻳﺮ &= #65259;ﻢ ﻧﻴﺴﺖ. ﭘس ﺗﺨﻠ&= #65268;ﻪ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﻭﺗﺤﻠﻴﻪ ﺁﻥ ﺑ&= #65166; ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻣﻴA= 176;ﻮﺍﻥ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺭﺳ&#= 65268;ﺪ. ﮐﻪ ﻣﺪﺍﺭﻙ ﻭ ﺩ= ﻳﭙﻠﻢ ﻧﺠﺎﺡ ﻭﺗﻮﻓﻴ&#= 65238; ﺩﺭ ﻫﻔﺖ ﮐﻠﺎس &= #65175;ﮑﺎﻣﻠﻰ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65165;ﺳﺖ. ﮐﻪ ﮐﻠﺎس ﻫﻔﺘ&#= 65250; ﺁﻥ ﺍﺟﺒﺎﺭﻯ ﻧ&= #65268;ﺴﺖ. ﻭﺍﻟّﺎ ﺩﻭﭼﺎ= 5197; ﺧﻮﺍﺏ ﻭ ﺗﺨﺪﻳ&= #65198; ﻭ ﺍﻭﻫﺎﻡ ﻭ ﺗﻔ= ﻠﺴﻒ ﻭﺑﺎﺯﻯ،ﻭﻫﺮA= 255;ﻮﻉ ﻭﻗﺖ ﮐﺸﻰ ﺍﺳﺖ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁﺯﺍﺩﻯ &= #65169;ﺨﺶ ﺍﺳﺖ، ﻭ ﺑﻘﻴﻪ &= #65197;ﻓﺘﺎﺭﻫﺎﻯ ﺯﻧﺪﮔﻰ ﻭ ﺁﻣﻮ&= #65199;ﺵ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65165;ﺳﺖ. ﮔﺮﭼﻪ ﺑﺎﻫﻢ ﺗ&= #65236;ﺎﻭﺕ ﺩﺭ ﺩﺭﺟﻪ ﺳﻘﻮ&= #65217; ﺩﺍﺭﻧﺪ. ﺳﻠﻮﻙ = ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﻓﺘﺎﺭ ﺧﻴﺮ&= #65191;ﻮﺍﻫﺎﻧﻪ ﺑﺎﺩﻳﮕﺮﺍﻥ،@= 344;س ﺍﺯ ﮐﺴﺐ ﺧﻴﺮ ﻭ= ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩ، ﻣ&#= 65268;ﺘﻮﺍﻧﺪ ﻋﻤﻠﻰ ﻣﻔﻴﺪ ﺑ&= #65166;ﺷﺪ. ﻭﺍﻟّﺎ ﭼﻪ ﺳﻮ&#= 65193; ﺟﺎﻫﻞ ﺑﺎﺷﻴﻢ&#= 1548;ﻭ ﻣﺪﺍﺭﺳﻰ ﺑﺮﺍ&#= 65263; ﺩﻳﮕﺮﺍﻥ ﺑﺴﺎ&#= 65199;ﻳﻢ. ﻳﺎ ﺧﻴﺮﺍﺗﻰ ﮐ&= #65256;ﻴﻢ ﮐﻪ ﻫﻤﺮﺍﻩ ﺁﻥ = ﺯﻫﺮ ﺑﺪﻳﮕﺮﺍﻥ ﺭﺳ&#= 65166;ﻧﺪﻩ ﺑﺎﺷﻴﻢ. ﮐﺪﺍﻡ = ﮐﺎﺭﺧﻴﺮﻯ ﺍﺳﺖ،ﮐﻪ ﺟﻨﺒ= 5258; ﻫﺎﻯ ﺷﺮﻧﺪﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺍ= ﻧﺴﺎﻥ ﺧﻴّﺮ ﺍﻳﻦ ﺧﻴ&#= 65198;ﺍﺕ ﺧﻮﺩ، ﺍﺯ ﻣﻌﻨ&#= 65264; ﺧﻴﺮ ﻭﺷﺮ ﻧﺪﺍ&= #65197;ﺩ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺧﻠﺎﻕ ﻧﻴﮑﻮ ﺩﺭ ﺧﻴﺮ&= #65165;ﺕ ﻃﺒﻴﻌﻰ،ﻃﺮﺣA= 260;ﺎﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﻣﻌﻨﻰ ﻧ&= #65194;ﺍﺭﺩ. ﻭ ﭘﻴﺮﻭﺯﻯ ﺑﺮ = ﻃﺒﻴﻌﺖ ﻭﺫﺍﺕ ﺭﻭﺣﻰ ﻣ&= #65166; ﺗﺄثیر ﻧﻤﻰ ﮔA= 196;ﺍﺭﺩ. ﺧﻴﺮ ﺗﻨﻬﺎ ﺗﮑ&= #65166;ﻣل روح است، ﻭ ﻫﺮ= ;ﮐﺎﺭﻯ ﺷﺎﻳﺴته ﺘﺮ ﺑ= 5198;ﺍﻯ ﺯﻧﺪﮔﻰ ﺃﺑﺪﻯ &= #65261;ﺁﻳﻨﺪه ﺒﺮﺗﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻭﻝ ﺑﺮﺍﻯ ﺧﻮ&= #65193;،ﺳﭙس به ﺪﻳﮕﺮﺍن ﺪA= 165;ﺩﻥ. ﻭ ﺍﺻﻠﺎﺣﺎﺕ ﻭ&= #65191;ﻴﺮﺍﺕ ﻧﻤﻮﺩﻥ. ﺧﻴﺮ ﻓ= ﻀﻴﻠﺘﻰ ﺍﺳﺖ،ﮐﻪ ﺧﺪﺍ= 5261;ﻧﺪ ﺗﻔﻀّﻞ ﮐﺮﺩﻩ= 548;ﻭﻓﻀﻴﻠﺖ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺑ&= #65198;ﺗﺮ ﻭﺍﻟﻬﻰ ﺭﺍ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﺑﺮ ﺩﻳﮕﺮﺍ&= #65253; ﻓﻀﻴﻠﺖ ﻭ ﺍﺿﺎ&= #65235;ﻪ ﻣﻘﺎﻡ ﺩﺍﺭﻧﺪ .= ﺍﻣﺎ ﺗﻄﻮﺭ ﻭﺗﮑﺎﻣ&#= 65246; ﺍﺧﻠﺎﻕ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﺩﺭ ﺍﻳﻦ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺍﺯ ﺍﻓﻌﺎﻝ ﻫﺴ&= #65176;ﻰ ﻃﺒﻴﻌﺖ ﻳﺎ ﻫﺴ&= #65176;ﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺧﻮ&= #65193;ﻣﺎﻥ ﺗﻘﻠﻴﺪ ﮐﻨﻴﻢ. = ﭼﻪ ﺑﺪﺗﺮ ﮐﻪ ﺗﻘﻠ&= #65268;ﺪ ﺟﺎﻫﻠﺎﻥ ﻭﻓﺮ&#= 65267;ﺐ ﮐﺎﺭﺍﻥ ﺩﻳﮕﺮ &= #65169;ﻨﻤﺎﺋﻴﻢ. ﻧﺒﺎﻳﺪ ﺍﺯ ﺁﻥ = ﻓﺮﺍﺭ ﮐﺮﺩ،ﻭ ﺑﺤﺎﻝ &#= 65191;ﻮﺩ ﮔﺬﺍﺭﺩ. ﺑﻠﮑﻪ = ﺑﺎﻳﺪ ﻣﺒﺎﺭﺯﻩ ﻧﻤﻮ&#= 65193;،ﻳﻌﻨﻰ ﺟﻨﮓ ﺑﺎﺧﻮﻳﺸ&#= 65176;ﻦ،ﻭﻧﻘﺪ ﻭﺍﻧﺘﻘﺎﺩ ﺍﺯ &= #65195;ﺍﺕ ﺧﻮﺩ. ﺗﻔﺎﻭﺕ ﻓ= ﮑﺮﻯ ﻣﺎ ﻧﺴﺒﺖ ﺑﮕﺬ&= #65207;ﺘﻪ ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ &= #64400;ﻤﺎﻝ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﺎﺭﺍ ﻣﻮﻓﻖ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺑﻘﻮﻝ ﭘﺎﺳﮑﺎ&#= 65245;، ﺍﻧﺴﺎﻥ ﻧﻴﺮﻭ&#= 65263; ﺿﻌﻴﻔﻰ ﺍﺳﺖ،= 5261;ﻟﻰ ﻣﺘﻔﮑّﺮ ﻭﺩﺍ= 5197;ﺍﻯ ﺍﻧﺪﻭﺧﺘﻬﺎﻯ &#= 65165;ﺯ ﺍﻧﺮﮊﻯ ﻭﻫﻮﺵ &= #65165;ﺳﺖ. ﻭﺍﺯ ﻧﻮﻉ ﻫﻤﺎ&= #65253; ﺍﻧﺮﮊﻯ ﮐﻞ ﻫﺴ&= #65176;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻳﺎﻫ&= #65252;ﺎﻥ ﻣﺎﻫﻴّﺖ ﺍﻟﻬ= 5264; ﻋﻮﺍﻣﻞ ﺍﻟﻬﻰ &= #64400;ﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﮐﻞّ ﻫﺴﺘﻰ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﮐﻤﻚ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺍﻳﻦ ﮐﻮﺗﻮﻟﻪ &= #65215;ﻌﻴﻒ،ﺑﺎﺭﺍʋ= 93;ﻩ ﺧﻮﺩ ﺑﺰﺭﮒ ﺷﻮ&= #65193;. ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﻃﺒﻴﻌ&#= 65174; ﺧﻮﺩﺵ ﻣﻘﺎﻭﻣ&#= 65174; ﻧﻤﺎﻳﺪ. ﺭﺍﺳﻞ = ﻣﻴﮕﻮﻳﺪ،ﺟﻬA= 166;ﻥ ﮐﻨﻮﻧﻰ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﺧﻮﺩ ﺻﺎﻟﺢ ﻧﻴ&= #65204;ﺖ،ﻭ ﺍﻧﺴﺎﻥ ﺑﺎ ﺷﻨ&= #65166;ﺧﺖ ﺧﻴﺮ ﻭﺷﺮ،ﺫﺭ= 617;ه اﻯ ﺑﻴﺸﺘﺮ ﻧﻴ&#= 65204;ﺖ. ﺩﺭ ﺟﻬﺎﻥ ﺑﻰ ﺃ= ثرﻯ،ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻌﻴﺖ &= #65259;ﺴﺖ. ﮐﻪ ﻫﻤﺎﻥ ﺷﻨﺎ&= #65191;ﺖ ﺧﻴﺮ ﻭﺷﺮ ﺑﺎﻳ&= #65194; ﺑﺎﺷﺪ. ﻭﻧﻪ ﻣﻌ= ﺮﻓﺘﻬﺎﻯ ﻋﻠﻤﻰ ﻣﺎﺩﻯ. ﻭ= ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺷﻨﺎﺧﺖ ﺧﻴﺮ ﻭ&= #65207;ﺮ،ﻳﺎ ﻣﻌﺮﻓﺘﻬﺎﺗﻰ &#= 65175;ﮑﺎﻣﻠﻰ ﺭﻭﺡ،ﻭ ﻳﺎ ﻗﻬ&#= 65240;ﺮﺍﻯ ﺭﻭح ﻤﻴﺘﻮﺍﻧ= 5194;، ﺧﻮﺩﺭﺍ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺳﺎﻧﺪ. ﻭﻧﻪ = ﻏﻴﺮ ﺳﺎﻟﻚ،ﮐﻪ ﺑﺎ &#= 65207;ﻨﺎﺧﺘﻬﺎﻯ ﺑﻰ ﺃثرﺧﻮﺩ،ʋ= 69;ﺪﻭﺭ ﺧﻮﺩ ﭼﻮﻥ ﺧﺮ ﻣ= ﺪﺍﺭ ﻣﻴﭽﺮﺧﺪ. ﻭ ﺗﺼ= ﻮﺭ ﺭﻫﺮﻭﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﺍﮔﺮ ﺩﺭ ﻫﺴﺘﻰ = ﺟﻬﺎنی ﺒﻬﺘﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﺒ= ;ﺎﺷﺪ، ﭼﺮﺍ ﺗﻮﺣّﺶ ﻧ&#= 64401;ﻨﻴﻢ. ﻭ ﺍﮔﺮ ﺟﻬﺎﻥ ﺑ= ﻌﺪﻯ ﺑﻬﺘﺮ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﭼﺮﺍ ﺩﻧﺒﺎﻝ ﺁﻥ ﻧﺮ&= #65261;ﻳﻢ، ﮐﻪ ﻫﻤﺎﻥ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺍﺳﺖ. ﺑﻴ= ﻨﺶ ﻫﺮﮐس ﺍﺯ ﺟﻬﺎ&#= 65253; ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔ= ﺮﺑﺨﻮﺍﻫﺪ ﺍﺯ ﺩﻳﺪ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ،ﮐﻪ ﺩﺭ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ،= 5267;ﺎﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻧﻈﺮ &= #64400;ﻨﻴﻢ،ﺑﻬﺘﺮʌ= 63; ﻫﺎ ﺭﺍ ﺧﻮﺍﻫﻴ&= #65250; ﺷﻨﺎﺧﺖ ﻭﺧﻮﺍ&#= 65259;ﻴﻢ ﻳﺎﻓﺖ. ﮔﺮﭼﻪ ﺟ= ﻬﺎﻥ ﻭﻫﺴﺘﻰ ﺧﻮﺩ ﺷ&= #65198; ﻭﺗﻐﻴﻴﺮﻯ ﻧﮑ&#= 65198;ﺩﻩ. ﺍﻳﻦ ﻣﺎﻫﺴﺘﻴ&#= 65250; ﮐﻪ ﺑﺎﻴﺪ ﺗﻐﻴ&= #65268;ﺮ ﮐﻨﻴﻢ. ﮐﻪ ﺟﻬﺎ= ﻥ ﻫﺎﻯ ﺑﻬﺘﺮﻯ ﺭ&= #65165; ﺑﻴﺎﺑﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﺍﺳﻞ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﺑﺎﻳﺪ ﻣﺎ ﺍﻧﺘﺨﺎﺏ ﮐ&= #65256;ﻴﻢ،ﺷﺮ ﺭﺍ ﺑﭙﺮﺳﻴﻢ ﻳ&= #65166; ﺧﻴﺮ ﺭﺍ. ﻭﻟﻰ ﻣ= ;ﻌﻠﻮﻡ ﻧﻴﺴﺖ،ﮐﺪﺍﻡ = 5251;ﻌﻴﺎﺭ ﻭﻋﻘﻞ ﻭ ﺷﻨﺎﺧ&= #65174; ﺩﺭﺳﺖ ﺍﺯ ﻣﻌﻨ&= #65264; ﻭﺍﻗﻌﻰ ﻭ ﺳﻠﻮ&= #65241; ﺧﻴﺮ ﺑﺎ ﺗﮑﺎﻣ&= #65246;،ﻭ ﺷﺮ ﻳﺎ ﻗﻬﻘﺮﺍ&= #65263; ﺭﻭﺡ ﻣﺎ،ﺍﺯ ﻫ&#= 65250; ﺍﮐﻨﻮﻥ ﭼﻪ ﺭﺳ&= #65194; ﺑﺒﻌﺪ ﺍﺯ ﻣﺮﮒ.= ﺭﺍﺳﻞ ﻣﻴﮕﻮﻳﺪ،ﺧﺪA= 165; ﻣﻮﺟﺪ ﺷﺮ ﻫﺎ ﺍ= ﺳﺖ،ﻳﺎ ﻣﺨﻠﻮﻕ ﺧﻮﺩﻣ&#= 65166;ﻥ. ﺷﺮﺍﺭﺕ ﮐﻪ ﻣﺨ&= #65248;ﻮﻕ ﺧﺪﺍ ﺑﺎﺷﺪ ﺩﺭ = ﻭﺍﻗﻊ ﺑﺨﺎﻃﺮ ﺟﻬﻞ ﻭ = ﺣﻘﺎﺭﺕ ﻋﻘﻠﻰ ﻭ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﺎ ﺍﺳﺖ. ﮐ= ;ﻪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺣ&= #65176;ﻰ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﻓﺘﻨﻪ ﻫﺎﻯ ﺍ= ﻟﻬﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ = ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﺪﺍﻭﻧﺪ ﺍʋ= 99; ﺧﻮﺩ ﻣﺎ ﺍﺳﺖ. ﮐﻪ ﺩﺭ= ; ﭘﺎﺋﻴﻦ ﻣﻘﺎﻣﻰ ﻗﺮﺍﺭ &= #65193;ﺍﺭﻳﻢ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺳﭙ&= #65166;ﺳﮕﺬﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺑﻠﺎﻳﺎﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻭﺳﺨﺖ ﺗﺮ ﺍﺳﺖ.= ﮐﻪ ﺑﺎﻋث ﺗﺰﮐﻴﻪ &#= 65261;ﺁﺯﻣﺎﻳﺶ ﺻﺒﻮﺭﻯ ﻭﻋﺸﻖ &= #65203;ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺷ&= #65198;ﻭﺭ ﻇﺎﻫﺮﻯ ﺭﺍ،ﺗ= 5170;ﺪﻳﻞ ﺑﺨﻴﺮﻫﺎﻯ ﺗﮑ&#= 65166;ﻣﻠﻴﺪﺭ ﺭﻭﺍﻥ ﺧﻮﺩ ﮐﺮ&= #65193;ه ﺒﺎﺷﻴﻢ. ﺗﺎ ﭘﻴ= ﺮﻭﺯﻯ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻇ&= #65248;ﻤﺖ ﻳﺎ ﺟﻬﻞ،ﻭﻳﺎ &#= 65193;ﺍﺷﺘﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﻮﺍﺭ ﺷﻬʌ= 62;ﺩﻯ ﻭﻋﻘﻠﻰ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻭﻓﮑﺮ ﺍﻭ ﺍﺳﺖ.= ﻧﻪ ﺩﺭ ﺻﺤﻨﻪ ﺟﻬﺎ&= #65253; ﻣﺎﺩﻯ،ﮐﻪ ﻇﺎ= 5259;ﺮﺍ ثاﺑﺖ ﺍﺳﺖ. ﺗﺎ &= #65255;ﺎﻇﺮ ﺁﻥ ﭼﻪ ﮐﺴﻰ، ﺑ&= #65166; ﭼﻪ ﻣﻘﺎﻣﻰ ﻋﻘ&= #65248;ﻰ ﻭﺗﮑﺎﻣﻠﻰ ﺑﺎ&#= 65207;ﺪ. ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺑﺪﻯ ﻫﺎ ﻭ ﺷﺮﺍﺭﺕ ﺍ= ﺯ ﺧﻮﺩ ﻣﺎ ﺍﺳﺖ،&#= 65261; ﻧﻴﮑﻮﺋﻰ ﻫﺎ ﻭ = ﺩﺍﺩهﻫﺎ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ. ﺑﺪﻯ ﺳﺎﺯﻧﺪﻩ &= #65239;ﻬﻘﺮﺍﻫﺎ،ﻭ ﺩﺍﺩﻩ ﻫﺎﻯ ﺭﺣ&= #65252;ت ﻔﻮق ﺒﺸﺮﻯ ﺑﺴ&#= 65166;ﻟﮑﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ. ﻭ ﻓﻬﻢ ﺑﻴﺸﺘﺮ = ﻭ ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ&#= 1548;ﺭﺳﻴﺪه اﺯ ﺧﺪﺍ ﺩﺭ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ &= #65251;ﺨﻠﻮﻕ ﺧﺪﺍ ﺍﺳﺖ،ﻭ ﺍ&#= 65199; ﺩﺍﺩه ﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻳﺎ = ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ،ﺑﺎﻳﻦ = 5227;ﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ ﻭ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ، ﻳﺎ ﺭﺣ&#= 65252;ﺘﻬﺎ ﻣﻴﺮﺳﻨﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﻣﺤﺮﻭﻡ ﺍﺯ ﻧﻌ&= #65252;ﺘﻬﺎﻯ ﻣﺎﺩﻯ ﺑﺎﺷﻴﻢ. = ﮐﻪ ﺣﺘﻰ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﻧﻴﺰ ﻫﻤﻴﺸﻪ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﺍﺳﺖ. ﺑﺎﻳﺪ ﺧﻮ= ﺩﻣﺎﻥ ﺭﺍ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻤ&= #65166;ﺋﻴﻢ،ﮐﻪ ﺧﻴﺮ ﻭﻋﻘﻞ ﻭ ﻣ= ﻘﺎﻡ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮﻯ،ﺩﺭ ﻫﻤﻴﻦ ﺯﻧﺪﮔﻰ &= #65191;ﻮﺩﻣﺎﻥ ﭘﻴﺪﺍ ﮐﻨﻴﻢ ﺁ&= #65255;ﮕﺎﻩ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ &= #65193;ﺭ ﺟﻬﺎﻥ ﭼﻴﺰﻯ ﺑ&= #65194; ﻧﻴﺴﺖ. ﺁﻧﭽﻪ ﻫ= ﺴﺖ ﺧﻮﺏ ﺍﺳﺖ،ﻭﻟ= 5264; ﺑﺮﺧﻰ ﺧﻮﺏ ﺗﺮ = ﻫﺴﺘﻨﺪ. ﺍﮔﺮ ﺑﺪﺑﻴﻨﺎ&#= 65255;ﻪ ﻧﮕﺎﻩ ﮐﻨﻴﻢ، &#= 65259;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻴﺰﻯ ﺑﺪ ﺍA= 203;ﺖ،ﻭ ﺣﺘﻰ ﺑﺮﺧﻰ ﺑﺪ&= #65175;ﺮ ﻫﺴﺘﻨﺪ. ﺍﮔﺮ ﮐ= ﺴﻰ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺧﺎﺭﺝ ﺑﺨﻮ&= #65165;ﻫﺪ ﺩﺭﻳﺎﻓﺖ ﮐﻨﺪ&#= 1548; ﻧﺎﭼﺎﺭﻧﺎﭼﺎ= 5197; ﭘﺮﺳﺘﻨﺪه ﺰﻣ= 5166;ﻥ ﻭ ﺍﺯﻃﺒﻴﻌﺖ، &#= 65261;ﺑﺸﺮﻳّﺖ ﻓﻌﻠﻰ ﻭﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩﺭﺍﺿﻰ ﺑﻮ&#= 65193;ﻩ. ﻭﻟﻰ ﺩﺭﺩﻝ ﻭﺭ&= #65261;ﺍن ﺪﻧﻴﺎ ﭘﺮﺳت ا= 5203;ﺖ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎ = ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﻭ ﺁﮔ&= #65166;ﻫﻰ ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗ&#= 65264; ﺧﻮﺩﺭﺍ ﺑﻌﻴﻦ &= #65165;ﻟﻴﻘﻴﻦ ﻭ ﺑﺎﻭﺭﻯ ﺷﻬﻮ&= #65193; ﻭﺑﭽﺸﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﻝ ﺩﻳﺪﻥ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺗﺒﺪﻳﻞ ﺑ&= #65188;ﻖّ ﺍﻟﻴﻘﻴﻦ ﻣﻴﺸ&#= 65262;ﺩ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻴﺎﺑﺪ. ﻭ ﺍﮔﺮ ﻣﺒﺎﺭﺯ&= #65165;ﺕ ﻣﺎ ﺩﺭ ﺯﻧﺪﮔﻰ = ﺑﺮﺍﻯ ﺭﻓﺎﻩ ﻭﺭﺍﺣﺘ&#= 65264; ﺑﺎﺷﺪ،ﺩﺭ ﻣﺮ= 5175;ﻊ ﺳﺒﺰ ﻫﺴﺘﻰ ﭼﺮ&= #65267;ﺪﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﭘﺮﻭﺍﺭ ﺷﺪﻥ ﺑﺮﺍﻯ ﺩﺭ&= #65267;ﺪﻩ ﺷﺪﻥ ﻭ ﺷﮑﺎﺭ ﺷ= ﺪﻥ. ﺁﻧﮕﺎﻩ ﻏﺮﻭﺭ &= #65261; ﺍﻓﺘﺨﺎﺭ ﺑﺒﺎ&#= 65219;ﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻣﻨﻄﻘﻰ ﻭﻣﻌﻘ&#= 65262;ﻝ ﻧﻴﺴﺖ. ﺳﺮﻧﻮﺷ&= #65174; ﻓﻌﻠﻰ ﻣﺎ ﺑﺮﺍ&= #65263; ﮐﺴﺐ ﺳﺮﻧﻮﺷﺘ&#= 65260;ﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺳﻠ&#= 65262;ﮐی ﻮﺩﺭ ﻫﺮﻫﻔﺖ ﻣ&= #65198;ﺣﻠﻪ ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﻳ= ﺎ ﺳﺮﻧﻮﺷﺖ ﻣﻌﺼ&#= 65262;ﻣﻴّﺖ ﻭ ﻣﺼﻮﻧﻴّﺖ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭبّ اﻟﻨﻮﻉ،ᤨ= 0;ﻪ ﻭﻳﺰﺍﻯ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﻭﺭﻭﺩ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﺎ ﺑﻨﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺍﺳﺖ. ﻭ= </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﺁﻏﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ. ﺯﻧ&= #65194;ﮔﻰ ﻣ</span><span lang=3DAR-SA>ﺎ ﮔﺮﭼﻪ= ﮐﻮﺗﺎﻩ ﺍﺳﺖ،ﻭﻟﻰ ﺩﻩ &#= 65193;ﺭ ﺻﺪ ﺁﻥ ﮐﺎﻓﻰ ﺑ= ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺸﺎﻳ&#= 65204;ﺘﮕﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﺯﻧﺪﮔﻰ ﺑﻬﺸﺘ&#= 65264; ﺁﻳﻨﺪﻩ ﺑﺎ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮﻩ ﺑﻴﺸﺘﺮ. ﺑﺮﺍﻯ = ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪﻥ ﺳﺨﺖ ﺗ&= #65198; ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﺭ&= #65167;ّ ﺭﺣﻤﺎﻥ،ﮐﻪ ﺧ= 5262;ﺩ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻨﻮﻉ &= #65169;ﺎﺯ ﺑﺎﻟﺎﺗﺮﺍﺯ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﺑ= ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65197;ﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65261; ﺗﺸﺒّﻪ ﺑﺼﻔﺎ= 5173; ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﺃ&= #65259;ﻮﺭﻣﺰﺩﺍ ﻭ ﭘﺎﻳﺎﻥ ﺻﻴﺮ&= #65261;ﺭﺕ ﻭ ﺷﺪﻥ،ﮐﻪ ﺩﺭ &= #65235;ﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65245; ﺗﺎﺃﺑﺪ،ﺑﺮﺍA= 263; ﻫﺮﺭﻭﺡ ﻓﺮﺩی &#= 65252;ﻴﺴّﺮﺍﺳﺖ. ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃ= ﺗﻢ ﻳﺎ ﮔﻴﺎه ﺘﺎ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ،ﮐﻪ ﺑﺎ= 5267;ﺪ ﺍﺯ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺑﮕﺬﺭﺩ. ﻭ ﻧﺠﺎ= ﺕ ﺍﺯ ﻫﺮ ﻧﻮﻋﻰ ﻣ= ﻨﻮﻁ ﺑﮑﺴﺐ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻳ= ;ﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﺭبّ = 575;ﻟﻨﻮﻉ ﻣﺮﺑﻮﻃﻪ ﺍﺳﺖ. = </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺮ= ﺍﻯ ﻓﺮﺍﺭ ﺍﺯ ﺟﻬﺎ&= #65253; ﻏﺮﻳﺒﻰ ﮐﻪ ﺩﺭ&= #65153;ﻥ ﺍﺳﻴﺮ ﻫﺴﺘﻴﻢ&#= 1548;ﺑﺎ ﺑﻮﺩﻥ ﺑﺎ ﺗﻦ ﻫ= ﺎﻯ ﺩﻳﮕﺮ، ﻫﻤﭽﻨ= 5166;ﻥ ﺗﻨﻬﺎ ﻫﺴﺘﻴﻢ. = ﻭ ﺍﺣﺴﺎس ﻧﺎﺍﻣ= 5268;ﺪﻯ ﻭ ﺑﺪﺑﻴﻨﻰ،ﮐ= 5258; ﮔﻬﮕﺎﻩ ﺑﺮ ﻣﺎ = ﻏﺎﻟﺐ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺑﺮﺧﻰ ﺑﺸﮑﻞ ﻋﻠﻤﻰ ﺟ&= #65260;ﺎﻥ ﺗﺴﻠﻴﻢ ﻫﺴﺘﻨ&#= 65194;،ﻭ ﺑﺮﺧﻰ ﺑﺂﺭﺯﻭ&#= 65259;ﺎﻯ ﺧﺮﺍﻓﻰ ﻭ ﻗﺸﺮ&= #65263; ﭘﺪﺭﺍﻥ ﺟﺎﻫﻞ &= #65175;ﺮ ﺍﺯ ﺧﻮﺩ ﺃﺳﻴﺮ&= #65259;ﺴﺘﻨﺪ. ﻭ ﺑﺮﺧﻰ ﻧﻈﺮﻳ&= #1617;ﺎﺕ ﺭﻭﻣﺎﻧﺘﻴﮑﻰ &#= 65227;ﺮﻓﺎﻥ ﻧﻈﺮﻯ ﺩﺍﺭﻧﺪ&#= 1548;ﻭﻟﻰ ﺧﻴﻠﻰ ﺃﻧﺪﻙ ﻫ&= #65204;ﺘﻨﺪ،ﮐﻪ ﻧﻈﺮﻳّﺎﺕ ﻋﺮ= 5235;ﺎﻧﻰ ﻋﻤﻠﻰ،ﻳﺎ ﺣﮑ= 5252;ﺖ ﻋﻤﻠﻰ ﻳﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺭﺍ ﺩﻧﺒ&= #65166;ﻝ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺑﺎ= ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ،ﺍﮔA= 198; ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻣ&= #65198;ﺑّﻰ ﻣﻨﺎﺳﺐ ﺭﺍ ﺑﻄ&= #65166;ﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻣ= ﺎﺩﻩ ﭘﺮﺳﺘﺎﻥ ﻋﻠﻢ &= #65197;ﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﻭﻧﻈﺮﻳّﺎ= ;ﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻴﻮﺗﻮﻥ = ﻭ ﺍﻣثاﻝ ﺍﻭ،ﺍʋ= 99; ﻓﻴﺰﻳﮑﺪﺍﻧﺎ= ;ﻥ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺧﺮ= ﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﺑﺎﻃﻞ. = ﻭﻟﻰ ﮐﺴﺎﻧﻰ که ﺒﺴ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﭘﺮﺩﺍﺧ&#= 65176;ﻨﺪ،ﺭﻭﻣﺎﻧ᥵= 6;ﻴﺴﻢ ﺍﻟﻬﻰ، ﻭ ﺍﻳﺪ&#= 65153;ﻟﻴﺴﻢ ﺍﻳﺪﺁﻝ ﻃﻠﺒﻰ &= #65261;ﮐﻤﺎﻝ ﺭﺍ ﭘﻨﺎﻫﮕﺎﻩ &= #65191;ﻮﺩ ﻭﻧﻮع ﺘﻔﮑّﺮ = 5261; ﺯﻧﺪﮔی ﺨﻮﺩ ﻗ&#= 65198;ﺍﺭ ﺩﺍﺩه ﺃﻧﺪ،ﺍA= 267;ﻨﺎﻥ ﻣﻨﮑﺮ ﻋﻠﻢ ﻧﻴ&= #65204;ﺘﻨﺪ،ﻭﻟﻰ ﺁﻧﺮﺍ ﺣﺠﺎﺏ ﺃ&= #65227;ﻈﻢ، ﻭﻭﺳﻴﻠﻪ ﻗﻬﻘ&#= 65198;ﺍ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﻣﻴﺪﺍﻧﻨﺪ. ﭼﻪ = ﺭﺳﺪ ﮐﻪ ﺣﺘﻰ ﻋﻘﻞ ﺑ= ﺸﺮﻯ ﻭﻣﺎﺩﻯ ﺭﺍ ﻟﻨ&= #64403; ﺩﺍﻧﺴﺘﻨﺪ،ﮐA= 258; ﭘﺎﻯ ﭼﻮﺑﻴﻦ ﺩ&= #65165;ﺭﺩ. ﺗﻘﻠﻴﺪ ﺍﺯ ﻧﺎ&= #65169;ﻴﻨﺎ ﻧﻤﻰ ﮐﻨﻨﺪ،ﺗ= 5166; ﺧﻮﺩﺭﺍ ﺑﻴﻨﺎ &= #65169;ﺤﻘﺎﻳﻖ ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ. ﻭ ﺍ= ﮐﺘﻔﺎ ﺑﺎﻳﻦ ﮐﺮﺩه ا= 5255;ﺪ،ﮐﻪ ﺍﻧﺴﺎﻥ ﺃﺷﺮﻑ &= #65251;ﺨﻠﻮﻗﺎت اﺳﺖ. ﺍﻟﺒﺘﻪ ﺍ&= #65199; ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65155;ﻓﻀﻞ ﻭﺑﺮﺗﺮ ﺍﺳﺖ،= 5261;ﻟﻰ ﺍﺯ ﻓﺮﺷﺘﮕﺎﻥ &= #65165;ﻟﻬﻰ،ﮐﻪ ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺑﻨﺎﻡ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺳﻮﭘﺮﻣ&#= 65254; ﭘﻴﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﺷﺪ،ﮐﻪ ﻫﺰﺍﺭ= 5165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ، ﻫﻴﭻ ﮔﻮﻧﻪ ﺗﻮ&= #65165;ﻓﻘﻰ ﻧﺨﻮﺍﻫﻨﺪ ﺩﺍ&#= 65207;ﺖ. ﮐﻪ ﺑﺎﻟﻌﮑس ﺑ&#= 65240;ﻬﻘﺮﺍﻫﺎ ﻣﻴﺮﻭﻧﺪ،ﮐﻪ = 5227;ﻘﻞ ﻣﻴﻤﻮﻥ ﺑﺮﺍﻯ &= #65153;ﻧﻬﺎ ﺁﺭﺯﻭ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﭼﻮﻥ ﺧﻮﻙ ﺯﺧﺮ&= #1587; ﺷﻮﻧﺪ چه ﺮﺳ</span><span lang=3DAR-SA>ﺪ ﮐﻪ ﻣﺎﺭ ﻭ= 5251;ﻮﺭ ﺷﻮﻧﺪ. ﻣﺎ ﻇﺎﻫ= ﺮ ﻫﺴﺘﻰ ﺭﺍ،ﺁﻧ= 5260;ﻢ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻧ&= #65204;ﺒﻰ ﺧﻮﺩﻣﺎﻥ ﻣﻰ ﺑ&= #65268;ﻨﻴﻢ،ﻭﺍﺯ ﻋﻮﺍﻟﻢ ﻧﺎﺩﻳ&#= 65194;ﻩ ﻣﻮﺟﻮﺩ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﻌﻮﺍﻟﻢ ﻧﻴﺎ&#= 65251;ﺪﻩ،ﺑﺼﺤﻨﻪ ﻭﺟﻮﺩ ﺧﺒﺮ ﻧﺪ&= #65165;ﺭﻳﻢ. ﻧﺒﺎﻳﺪ ﻣﻨﮑﺮ &= #65207;ﺪ،ﮐﻪ ﺷﺎﻧﺰﺩﻩ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﭘﻴﺶ ﻫﻤﻴ&= #65254; ﻧﮋﺍﺩ ﺳﻔﻴﺪ ﭘ&= #65262;ﺳﺖ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺻ&= #65188;ﻨﻪ ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺷﺖ. ﻭﺩﺭ ﺁﻳﻨﺪﻩ ﺍ&= #65255;ﺴﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻣ= 579;لا ﺑﺎ ﺗﻨﻰ ﺑﻠﻮﺭ&= #65267;ﻦ ﺷﻔﺎﻑ ﺑﺎﺷﻨﺪ&#= 1548;ﮐﻪ ﺍﻣﺮﻭﺯ ﻣﺎ ﺩﺭ = ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ ﭼﻮﻥ ﭘﻮ&= #65203;ﺖ ﺧﺮس ﻭﻣﻴﻤﻮﻥ= 548;ﺑﺮ ﺗﻦ ﺧﻮﺩ ﺧﻮﺍﻫ&= #65268;ﻢ ﺩﻳﺪ. ﺩﺭ ﺍﻭﺍﺧ= ﺮﻗﺮﻥ 19 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺍﻧ&#= 65262;ﺍﻉ ﻓﻠﺴﻔﻪ ﻫﺎ،ﭼ= 5262;ﻥ ﮐﺎﻧﺘﻴﺰﻡ ﺩﺭ &= #65153;ﻟﻤﺎﻥ،ﻭ ﻫﻴﮕﻠﻴﺰﻡ ﻣﻌ&#= 65240;ﻮﻝ ﺗﺮ ﺩﺭ ﺍﻧﮕﻠﺴ&= #65176;ﺎﻥ ﺭﻭﺍﺝ ﻳﺎﻓﺖ. ﮐ= ﻪ ﻫﺪﻓﺸﺎﻥ ﺩﻓﺎ&#= 65225; ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺨ&= #65166;ﻟﻔﻴﻦ ﺳﻨّﺘﻰ ﻣﺬﻫﺒ= 5264; ﻭﺭﻭﻣﺎﻧﺘﻴﺰ= 5249; ﺑﻮﺩ</span><span lang=3DAR-SA>. ﮐﻪ ᤨ= 0;ﺎﺭﺳﺎﺯ ﻫﻢ ﻧﺸﺪ. ﺯﻳﺮﺍ= ﺩﻳﻦ ﻗﺸﺮﻯ ﺍﺳﻤﻰ،= 5169;ﺎ ﺗﻤﺎﻡ ﻣﺬﺍﻫب &#= 65153;ﻥ، ﺑﺎﺯﻳﭽﻪ ﺭﻭﺍ&#= 65253; ﺁﻟﻮﺩﻩ ﺁﺧﻮﻧ&#= 65194;ﻫﺎ ﻭﮐﺸﻴﺸﺎﻥ ﺑﻮ&#= 65193;ﻩ ﮐﻪ ﺣﺘﻰ ﻫﻤﻴﻦ = ﻣﺘﻔﮑّﺮﺍﻥ ﻣﺪﺍﻓﻊ ﺍﻳﻦ ﻧ&= #65236;س ﺁﻟﻮﺩﻩ ﺭﻭﺍﻧ&#= 65264; ﺑﻮﺩﻧﺪ. ﺯﻳﺮﺍ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻧﻤﻮﺩﻧﺪ. &= #65247;ﺬﺍ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65263; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65204;ﺘﻌﺪ ﺑﻴﺸﺘﺮ ﺷﺪ،ﮐ= 5258; ﻇﺎﻫﺮﺍ ﺗﻮﻗّ= 5234; ﺍﺳﺖ،ﺑﻴﻦ ﻋﻠ= 5250; ﻭ ﺧﺮﺍﻓﺎﺕ. ﻭﻟ= ﻰﺩﺭ ﻭﺍﻗﻊ ﺁﻏﺎﺯ ﺳ&= #65240;ﻮﻁ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻘ&#= 65166;ﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺭﺍ ﻣﻴﻨﻤ&= #65166;ﻳﻨﺪ. ﻭ ﺍﻳﺪﺁﻟﻴﺴﻢ &= #65239;ﺸﺮﻯ ﺍﺭﺗﺠﺎﻋﻰ،ﺑA= 166; ﺗﻐﻴﻴﺮﺍﺗﻰ ﮐ&#= 65258; ﺑﺨﻮﺩ ﺩﺍﺩ،ﺑ= 5166;ﺯ ﻋﻘﺎﻳﺪ ﺩﺳﺘﮑ&#= 65166;ﺭﻯ ﺷﺪﻩ ﺩﻳﻨﻰ ﺭﺍ = ﺑﺼﻮﺭﺕ ﻟﺎﻫﻮﺕ ﻋﻠﻤﻰ &= #65261; ﻋﺮﻓﺎﻧﻰ ﺩﺭﺁ&#= 65261;ﺭﺩﺩ. ﻭ ﺩﺭ ﺍﻣﺮﻳﮑﺎ = ﺩﺭ ﺩﺍﻧﺸﮑﺪﻩ ﻫﺎ &= #65169;ﺮﭘﺎ ﺷﺪ،ﮐﻪ ﺟﺰ ﺑﻬ&#= 65250; ﺯﺩﻥ ﺑﻴﺸﺘﺮ ﺍ&= #65267;ﻦ ﺷﻠّﻪ ﻗﻠﻢ ﮐﺎ&#= 65197;ﺧﻮﺩﻭﮔﺬﺷﺘʄ= 05;ﺎﻥﻧﺒﻮﺩ.<span style=3D'mso-spacerun:yes'>  </span>ﺍﻳﻤﺎ&#= 65253; ﺑﻌﻠﻢ ﻭ ﻃﺮﻕ ﻋ= ﻠﻤﻰ ﻭﺗﺠﺮﺑﻰ،ﺍﮔA= 198; ﺑﺎ ﺍﻳﻤﺎﻥ ﻋﻘ&= #65248;ﻰ ﺗﺄﻣّﻠﻰ ﺑﺎ ﭘ&#= 65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﻬﻤﺮﺍﻩ ﺑﺎﺷ&#= 65194;،ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﮐﺎﻓﻰ ﺑ&= #65198;ﺍﻯ ﺗﺄﻣّﻞ ﻭ ﺗﻔﮑ&#= 1617;ﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﮐ&= #65248;ﺎﻣﻰ ﻣﺬﻫﺒﻰ ﻭﻣﺎﺩ&#= 65263;،ﻭﺣﺘﻰ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋ&= #65248;ﻤﻰ ﺷﺪﻩ،ﻗﺎﺑﻞ ﺗ= 5184;ﺮﺑﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ. ﻟﺬﺍ ﻧﺘﻴﺠﻪ ﺍ&= #65267;ﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺘﻔﮑّﺮﻳﻦ= ; ﻋﻘﻠﻰ ﻭ ﺍﻳﺪﺁﻟﻴﺴﻨ&#= 65250; ﻗﺸﺮﻯ، ﻭ ﺭﻭﻣ&#= 65166;ﻧﺘﻴﺴﻢ ﻋﺮﻓﺎﻧﻰ ﺟﺪﻳ&#= 65194;،ﻭﻟﻰ ﻏﻴﺮ ﻋﻤﻠﻰ ﺩﺭ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻫﻤﺎﻥ ﺗﺮ&#= 65241; ﺗﺄﻣّﻞ ﻭﺍﻗﻌ= 5264; ﺷﺪ. ﺯﻳﺮﺍ ﺍﺯ ﺭ= ;ﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻫﺰﺍﺭ &= #65169;ﺎﺭ ﭘﺮﺳﺸﻰ ﮐﻨﻰ،= 5259;ﻤﺎﻥ ﭘﺎﺳﺨﻬﺎﻯ ﻫﻮ&#= 65203;ﺒﺎﺯﻯ ﺧﻮﺩﺭﺍ ﻣﻴﺪﻫ&#= 65194;. ﭼﻮﻥ ﭼﻨﺎﻥ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴﻚ ﺷﺪﻩ،ﮔﻮﺋﻰ ﭘ= 5166;ﺳﺦ ﺍﺯ ﮐﺎﻣﭙﻴﻮﺗ&#= 65198; ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰ&#= 65263; ﺷﺪﻩ ﻣﻰ ﮐﻨﻴﻢ&= #1548; ﮐﻪ ﺩﺍﺋﻤﺎ ﻫﻤ&= #65166;ﻥ ﺟﻮﺍﺏ ﺍﻭﻝ ﺭﺍ = ﻣﻴﺪﻫﺪ. ﻋﻠﺎﻗﻤﻨﺪﺍﻥ &#= 65251;ﻨﻄﻖ ﻭ ﺗﻤﺎﺳﻚ،ﻭ ﺗ&#= 65198;ﺍﺑﻂ ﻣﻨﻄﻘﻰ ﺩﺭ ﻓﮑ&= #65198;،ﻣﺎﻧﻨﺪ ﺑﺮﺍﺩﻟﻰ ﺁﻧﻘ&#= 65194;ﺭ ﺑﺎ ﺩﻳﺎﻟﮑﺘﻴ&#= 65242; ﺟﻠﻮ ﺭﻓﺘﻨﺪ،= 4400;ﻪ ﺩﺭ ﺗﻨﺎﻗﻀﺎﺕ &= #65251;ﻨﻄﻘﻰ ﺧﻮﺩ ﮔﻢ ﺷﺪﻧﺪ.= ﺣﺘﻰ ﻭﻗﺘﻰ ﺑﻌﺪﻫﺎ &= #65193;ﺭ ﭘﻮﺯﻳﺘﻴﻮﻳﺰ= 5249; ﻣﮑﺘﺐ ﻭﻳَﻦ ﻭ &= #65251;ﻨﻄﻖ ﺭﻳﺎﺿﻰ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﺮﺩﻧﺪ،ﮐﻪ ﺗ= 5236;ﮑﺮ ﻣﻨﻄﻘﻰ ﺧﻮﺩ ﺭ&= #65165;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺎﺏ ﮐﻨﻨﺪ. = 5261;ﻟﻰ ﺑﺘﻨﺎﻗﻀﺎﺕ ﺭ&#= 65203;ﻴﺪﻧﺪ،ﻭ ﺑﺠﻬﺎﻧﻰ ﺍﺯ ﻓ&= #65262;ﺭﻣﻮﻟﻬﺎﻯ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﻄ&= #65170;ﻴﻖ ﺩﺭ ﻋﻤﻞ ﻓﮑﺮﻯ = ﻭﺑﻴﺎﻧﻰ ﺭﺳﻴﺪﻧﺪ. ﮐﻪ ﻋ= ﻤﻠﺎ ﺑﭽﻴﺰﻯ ﻧﺮﺳﻴ&#= 65194;ﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺍﺭﺳﻄﻮ ﻭ ﭘﻴﺮ&= #65261;ﺍﻥ ﻣﻨﻄﻖ ﺍﻭ،ﻫﺮ= 4404;ﺰ ﺍﺻﻮﻝ ﻣﻨﻄﻖ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﻯ = ﺧﻮﻳﺶ ﻧﺘﻮﺍﻧﺴﺖ ﺗﻄ&#= 65170;ﻴﻖ ﻭ ﺭﻋﺎﻳﺖ ﮐﻨﺪ.= ﻭ ﺳﻬﺮﻭﺭﻯ ﻋﺎﺭ&#= 65233;،ﺍﻭﻟﻴﻦ ﺭﺳﻮﺍ ﮐﻨﻨﺪﻩ &= #65165;ﺭﺳﻄﻮ ﺷﺪ. ﺣﻴﺮﺕ ﻓﻠﺎ= ﺳﻔﻪ ﺍﺳﺖ،ﻭﻗﺘﻰ ﺧ= 5262;ﺩﺷﺎﻥ ﻧﻴﺰ ﻓﻠﺴﻔﻪ ﺍ&= #65267;ﺪﺁﻟﻴﺴﺘﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ . ﭼﻪ ﺑﻨﺎﻡ ﻣﺬﻫ= ;ﺒﻰ ﻣﺎﻧﻨ ﻣﻠّﺎ ﺻ&#= 65194;ﺭﺍ ﻭ ﺳﺒﺰﻭﺍﺭﻯ،= 5261; ﻳﺎ ﺑﻨﺎﻡ ﻋﻠﻤ&= #65264; ﻳﺎ ﺭﻭﺍﻧﻰ ﻭﺫ&= #65259;ﻨﻰ ﻧﺎﭘﺎﻙ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ. ﻭﻧﻪ ﺩﺭ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻭ ﺩﺭﻳﺎﻓ&#= 65174; ﺍﻟﻬﺎﻡ ﺣﻘﺎﻳ&#= 65238; ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ی ﻮ ﻟﺪﻧّﻰ، ﮐﻪ &#= 65255;ﺰﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ. ﻫﺮﮐس ﺑﺮ&= #65187;ﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺣﻘﺎﻳق ﺮ&#= 65165; ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﺗ&= #65184;ﺮﺑﻰ ﻣﺎﺩﻳّﺎﺕ ﺑﻴ= 5198;ﻭﻥ ﻧﻤﻰ ﺁﻳﺪ. ﻣﮕﺮ= ﺍﺯ ﺩﺭﻙ ﻣﺤﺴﻮﺳﺎ&#= 65173; ﮐﺎﺭ ﺫﻫﻦ. ﺩﺭ ﺑ= ;ﺮﺭﺳﻰ ﻫﺎﻯ ﺁﻧﺎن ﺁﻏ&#= 65166;ﺯ ﻣﻴﮕﺮﺩﺩ، ﮐﻪ &#= 65169;ﺎ ﮐﺪﺍﻡ ﻣﻌﻴﺎﺭ &= #65261; ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﭘ&= #65166;ﮐﻰ ﺭﻭﺍﻥ،ﻭ ﺑﺪﻭ= 5197; ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺍﺯ ﭘﻴﺶ ﺁ= ﻣﺎﺩﻩ،ﻭ ﻏﺎﻟﺐ ﺑﺮ ﺗﻔﮑ&= #1617;ﺮ ﻫﺮ ﺍﻧﺴﺎﻥ،ﻃ= 5170;ﻴﻌﺖ ﻣﺎﺩﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65247;ﺒﺎس ﻣﺎﺩﻯ ﺗﻦ ﺑﺮ ﺍ= ﺭﻭﺍﺡ، ﮐﻪ ﺭﻭﺡ ﻣﺎﻫﻴ&= #1617;ﺘﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ. ﻭ ﮔﺮﭼﻪ ﺍﮐثر= 5165; ﺯﻣﺎﻥ ﺭﺍ ﺑﺠﺎ&= #65263; ﺧﺪﺍ ﭘﺮﺳﺘﺶ ﺩ&= #65165;ﺭﻧﺪ. ﻭﺍﻳﻦ ﺯﻣﺎﻥ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮ&#= 65185; ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻣﺮ= ;ﺍﺣﻞ ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬ&#= 65262;ﺩﻯ ﺧﻮﺩ،ﺑﻤﺮﺍﺗA= 168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﻣﺮﺑﻮﻃﻪ ﻣﻴﺮ&#= 65203;ﻨﺪ. ﻭﺗﻨﻬﺎ ﺣﮑﻴﻢ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ،ﺑﻴﻨﺎA= 163;ﻰ ﺍﻳﻦ ﺗﺠﻠّﻴﺎ= 578; ﺮﺍ ﺩﺍﺭﺩ. ﻭﻧﻪ= ﻓﻴﻠﺴﻮﻓﺎﻥ ﻭﻋﻠﻤﺎﻯ ﻣﺎﺩ&#= 65263;،ﭼﻪ ﺭﺳﺪ ﺑﺂﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﻣﺬﻫﺒﻰ ﻭﺃﻫﻞ &= #64400;ﻠﺎﻡ ﺧﺮﺍﻓﺎﺗﻰ ﻭ ﻗ&= #65260;ﻘﺮﺍﺋﻰ . ﺍﻟﻬﻴّﻮﻥ ﻣﺬ&= #65259;ﺒﻰ ﺑﻨﺎﻡ ﺩﻓﺎﻉ ﺍ&= #65199; ﻗﺸﺮی گرﻯ ﺧﻮA= 193; ﮔﻔته اﻧﺪ ﮐﻪ = 5183;ﻬﺎﻥ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻧﻴﺰ ﮐﺎﻣﻞ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﻭﺍﻗﻊ ﺟﻬﺎ&= #65253; ﻧﻴﺰ ﺩﺭ ﺗﻐﻴﻴ&= #65198; ﺗﮑﺎﻣﻠﻰ ﻫﺴﺖ&#= 1548;ﭘس ﮐﺎﻣﻞ ﻧﻴﺴﺖ. ﻭ= ﺭﻭﺡ ﻫﺮ ﺫﺭّﻩ ﺗﺤﺖ &= #65155;ثیرﻯ ﻭ ﺃثیرﻯ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺃﺗﻤﻰ ﻭ ﻣﻮA= 247;ﮑﻮﻟﻰ،ﻭ ﮊﻧﺘﻴﮑی ﻮ ﺳﻠ&#= 1617;ﻮﻟﻰ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ او= 85;گانهای ﻫﺮﻋﻀﻮ ﺩﺭ ﺗﻦ = ﮔﻴﺎﻩ ﻭ ﺣﻴﻮﺍﻥ ﻧﻴﺰ = ﻫﺴﺘﻰ ﻃﺒﻴﻌﺖ ﺧﻮﺩﺭ&#= 65165; ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65256;ﺪ ﮐﻪ ﻫﻤﻪ ﺩﺭ ﺣﺎ= ﻝ ﺗﮑﺎﻣﻞ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ ﻭﻟﻰ ﻣﻬﻢ ﺑﺮﺍ&= #65263; ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎ&#= 65253; ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺍﻳﻨﻚ ﺩﺭ ﮐ= ﺪﺍﻡ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ = ﺩﺭ ﮐﺪﺍﻡ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻗﺒ&#= 65248;ﺎ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﮐ= ﻪ ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ، &#= 65259;ﻤﻴﻦ ﺟﻬﺎﻥ ثاﺑﺖ ﺭ= 5165;،ﻫﺮﻳﻚ ﺑﺸﮑﻠﻰ ﺑﺮﺩﺍ&#= 65207;ﺖ ﻭﻓﻬﻢ ﻣﻴﮑﻨﺪ. = ﻭ ﻫﺮ ﻏﻴﺮ ﻧﺎﻇﺮ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ،ﺑﺎ ﻋﻘ= 5248;ﻰ ﻭﻣﻘﺎﻣﻰ ﺍﻟﻬ&#= 65264;، ﺩﺭﺑﺎﺭه ﺮﻭﺡ &#= 65183;ﺰ ﺑﺴﻮﻯ ﻧﺎﺍﻣﻴ&#= 65194;ﻯ ﻭ ﺑﺪﺑﻴﻨﻰ ﻭ ﺁ= ﺯﺭﺩﮔﻰ ﻭﻣﻌﻴﺎﺭﻫﺎی = 5256;ﺎﺩﺭﺳﺖ ﺭﻭﺍﻧﻰ ﭘﻴﺶ م&#= 1740; ﺮﻭﻧﺪ، ﺗﺎ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺑﮑﺪﺍﻡ ﻳ&= #65242; ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﺩﺭ ﻧﺴﺦ ﺑﺪﺗﺮ = ﺑﺸﺮﻯ ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ،ﻭﺣﺘﻰ ﺑﺪﺗﺮ ﺑﺠﻬﺎﻥ &= #65169;ﺎﺯ ﮔﺮﺩﻧﺪ. ﺗﺎ ﺩﻭ= ﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65261;ﻇﻴﻔﻪ ﻓﻄﺮﻯ ﺳﻠﻮﻙ ﻭ = ﺷﻬﻮﺩ ﻭﮐﺴﺐ ﮐﻤﺎﻟﺎ&#= 65173; ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65267;ﺪﺁﻝ ﻭﺍﻟﮕﻮﻯ ﮐﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺑﺮﺳﻨﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﺑﺮﺳﻨﺪ. ﺗﺎ ﺁﻣ= ﺎﺩﻩ ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻓﺮﺍﻭﺍﻥ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﮔﺮﺩﻧﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺗﺎ ﺃﺑﺪﻳّﺖ ﺷﺎﻳ= 5194; ﻭ ﺑﻔﺮﺽ ﺑﻨﻮﺭ = ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺮﺳﻨﺪ. ﻭﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ ﻣﻄﻠﻖ ﺭ&= #65165; ﺑﻴﺎﺑﻨﺪ،ﮔﺮ= 70;ه هنوﺯ ﺑﺨﺪﺍﻭʌ= 55;ﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ&= #65259;ﺴﺘﻰ هاﻧﺮﺳﻴﺪه- اʌ= 55;ﺪ ﻭﺧﻮﺩ ﻧﻴﺰ ﺧﺪ&= #65165;ﺋﻰﭼﻮﻥﺍﻟﻠA= 258;ﮐﻨﻨﺪﺍﮔﺮﺑﺮ= ;ﺳﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺮ= ﺍﻯ ﺑﺮﺧﻰ ﺟﻬﺎﻥ ﮐ&= #65166;ﺑﻮس ﻭﺑﺮﺍﻯ ﺑﺮﺧﻰ &= #65187;ﻘﻴﻘﻰ ﭘﺮ ﺍﺯ امید ﺍA= 203;ﺖ. ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65183;ﻬﺎﻥ ﻧﻴﺴﺖ، ﮐﻪ ﺩﺭ &= #65219;ﺒﻴﻌﺖ ﻭ ﻓﻄﺮﺕ ﻭﺍﺣﻮ&= #65165;ﻝ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮ ﮐﺴﻰ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺍﮔﺮ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﺳﻠﻮﮐﻰ ﺩﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺩﺍﺷت= 607; ﺒﺎﺷﻨﺪ،ﺍﻣﺮA= 261;ﺯ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65268;ﺎﺩ ﺁﻭﺭﺩ ﮐﻪ ﻋﻬﺪ&= #65165;ﻟﺴﺘﻰ ﺩﺭ ﺗﻮﻟﺪ ﻗﺒﻠ&= #65264; ﺑﺎ ﺧﺪﺍ ﻭ ﻧﻮﺭ= ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩﺍﺷﺘﻪ،= 4400;ﻪ ﺍﻣﺮﻭﺯ ﺩﺭﺗﺠ&#= 65204;ّﻢ ﻭﺗﺠﺴّﺪﻣﺎﺩA= 263; ﻭﺍﻧﺴﺎﻧﻰ ﻋﺎ&#= 65239;ل ﺒﺎ ﺁﻥ ﻣﻘﺎﻡ ﻧ= ﻮﺭﺷﻬﻮﺩﻯ ﺧﻮﺩ،ﺩﺭﺗﺴﻠA= 268;ﻢ ﺑﺮﺍی ﺮﺳﻴﺪﻥ &#= 65169;ﻴﻚ ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﮐ= ;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺻﺎﺣﺒA= 166;ﻥ ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ،ﻫﻴﭻ ﺍﺭﺗﺒﺎﻃﻰ ﺑﻬ&#= 65268;ﭻ ﺩﻳﻨﻰ ﺍﺳﻤﻰ ﻭ = ﻫﺮﻣﺬﻫﺐ ﻗﺸﺮی ﻨﺪﺍﺭﻧ= 5194;. ﻭﻟﻰ ﻫﻤﻪ، ﺃﻧ&#= 65170;ﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65207;ﺸﮕﺎﻧﻪ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﭘﺬﻳﺮﺍ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﻳﻚ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺩﺭ ﻣﺤﻴﻂ ﻭ ﺍﺟ= ﺘﻤﺎﻋﺎتی ﺎﺳﻠﺎﻣﻰ ﻳﺎ ﻣ&= #65204;ﻴﺤﻰ،ﻳﺎ ﺑﻬﺮ ﺩﻳﻦ ﺩﻳﮕ&= #65198;ﻯ ﺑﺎﺷﺪ. ﮐﻪ ﻋﻤﻠ= ﺎ ﺍﺭﺗﺒﺎﻃﻰ ﺑﺎ &= #65153;ﻥ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍ&#= 65259;ﺐ ﻧﺪﺍﺭﻧﺪ. ﺯﻳﺮ&= #65165; ﺑﺨﺎﻃﺮ ﺩﺍﻧﺴ&#= 65176;ﻦ ﺯﺑﺎﻥ ﻭ ﺍﻣﮑﺎ&= #65253; ﺗﻔﺎﻫﻢ ﻋﻘﻠﻰ &= #65169;ﺎ ﺁﻥ ﻣﺮﺩﻡ،ﻭ ﺷ&#= 65256;ﺎﺧﺖ ﻋﺎﺩﺍﺕ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﻋﻘﺎﻳﺪ ﻭﻣﺸ&= #64401;ﻠﺎﺕ ﺁﻧﻬﺎ،ﺩﺭ ﺁﻥ &#= 65183;ﺎﻣﻌﻪ ﻫﺎ ﺯﻧﺪﮔﻰ ﻣﻰ = ﮐﻨﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ ﺑﺎ ﻋ= ﻘﻴﺪﻩ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﺎﻧس= ﺗﮑﺎﻣﻞ ﻭﺗﻄﻮﺭ ﻭ ﺗﻐﻴ&= #65268;ﺮ،ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺫﺍ= ﺕ ﺧﻮﺩ، ﺗﺰﮐﻴﻪ &#= 65255;ﻔس ﺍﻳﺠﺎﺩ ﮐﻨﺪ. ﻣ= ﻴﺘﻮﺍﻧﺪ ﺑﺮﻋﻘﻴﺪهﻫﺎA= 263; ﭘُﺮﻋﻘﺪﻩ ﺩﻳ= 5256;ﻰ ﻭ ﻣﺬﻫﺒﻰ،ﻭ ﻳ&#= 65166; ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ ﺧﻮﺩ ﻏﺎﻟب ﺁﻳ&#= 65194;. ﭼﻮﻥ ﻫﻤﻪ ﻣﮑﺎ&= #65175;ﺐ ﻋﻘﻴﺪﻩ ﺗﮑﺎﻣ&#= 65246; ﺩﺍﺭﻧﺪ،ﮐﻪ ﺍ= 5203;ﺘثناﺋﻰ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ= ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﮐ&= #65262;ﺭﺩﻝ ﻣﺘﻌﺼّﺐ ﺑﻬﺮ &#= 65255;ﺎﻡ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ. ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺭ&= #65261;ﺣﻰ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻭ&#= 65197; ﻧﺪﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺳﭙﻨﺴﺮ ﻧﻈﺮﻳّﻪ ﺩﺍﺭ= 5261;ﻳﻨﻰ ﺭﺍ ﺍﺳﺘﻘﺒﺎﻝ &= #64400;ﺮﺩ،ﻭﻟﻰ ﺍﺭﺯﺷﻬﺎﻯ ﺯﻧ&#= 65194;ﮔﻰ ﺭﺍ ﻟﺬﺕ ﺍﻧﺴﺎ&= #65255;ﻰ ﺩﺍﻧﺴﺖ. ﻫﻢ ﻃﺮ= ﻓﺪﺍﺭ ﺍﺻﺎﻟﺖ ﻟﺬﺕ ﺍ&= #65203;ﺖ،ﻭﻫﻢ ﺍﺻﺎﻟﺖ ﺗﮑﺎﻣ&#= 65246;،ﻭ ﻫﻢ ﺍﺻﺎﻟﺖ ﺍﻧ&= #65204;ﺎﻥ. ﮐﺎﺭﻯ ﺑﺎﺻﺎﻟ&#= 65174; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺍﻧﺴ= ﺎﻥ ﻧﻴﺰ ﺩﺭ ﻧﻈﺮ ﺁ= ﻧﺎﻥ،ﺣﺘﻰ ﺷﺎﻣﻞ ﺑﺮﺗﺮﻯ &= #65259;ﺎﻯ ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻫﺮ ﺯﻣﺎ&= #65253; ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﺃ= ﻧﺒﻴﺎ ﺭﺍ ﻧﻴﺰ ﺧﺮﺍﻓ&= #65166;ﺗﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﻓﺮ&= #65237; ﺍﺳﺖ ﺑﻴﻦ ﺍﻳﺪ&= #65153;ﻟﻴﺴﻢ ﺧﺮﺍﻓﺎﺗﻰﮔﺬ= 5207;ته و ﺍﻳﺪﺁﻝ ﻃﻠﺒ&#= 65264; ﺳﺎﻟﮑﺎﻥ. ﻭﺣﺘ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻨﺘﻈﺮ ﻭﻋﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺑﺎﻟﻘﻮّﻩ ﺩﻳﮕﺮ. ﺍﻟﺒﺘﻪ = ﺍﺳﭙﻨﺴﺮ ﺍﺯ ﺗﺤﻘﻖ ﺟﺎﻣ&= #65228;ﻪ ﺧﺎﺹ ﻣﻴﮕﻔﺖ،= 4400;ﻪ ﻣﻨﻈﻮﺭﺵ ﭘﻴﺮ&#= 65261;ﺍﻥ ﻓﻠﺴﻔﻪ ﻋﻠﻤﻰ &= #65165;ﺳﺖ. ﻭ نه ﺠﺎﻣﻌﻪ ﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﻟﺎﻳت های ا᥼= 7;ﻬﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ. ﻭ ﻫﻤﺎﻥ ﻓﮑﺮ ﺭ= ﺍ ﺩﺭ ﻣﺴﻴﺮ ﻫﻤﮑ&= #65166;ﺭﻯ ﺳﻮﺳﻴﺎﻟﻴﺴﺘ= 5264; ﻭ ﺍﺷﺘﺮﺍﮐﻰ ﭘ&= #65268;ﺶ ﻣﻴﺒﺮﺩ. ﺯﻳﺮﺍ = ﺍﺻﺎﻟﺖ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺍﺻﺎﻟﺖ ﻓﺮ&= #65193; ﺍﻧﺴﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺴﺘﻪ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺧﻮ= ;ﺩ ﺭﺍ ﺳﻮﺳﻴﺎﻟﻴ&#= 65204;ﺖ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻣ&= #65268;ﻨﺎﻣﺪ. ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺑﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺗﺮﺑﻴﺖ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭﻟﻰ ﺑﺎﻳﺪ ﺍﺯ = ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻧﻴ&= #65200; ﺑﺎﻟﺎﺗﺮ ﺭﻓﺖ. = ﮐﻪ ﺭﺍﻩ ﺁﻧﻬﺎ ﻓﻠ&= #65204;ﻔﻪ ﻭ ﺗﺠﺮﺑﻪ ﻋﻠﻤ&= #65264; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺗﺠﺮﺑ&= #65258; ﺷﺨﺼﻰ،ﻭ ﺭﺳﻴ= 5194;ﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﻘﻠﻬﺎﻯ ﺑﺮ&= #65175;ﺮ ﻣﺮﺑﻮﻃﻪ،ﺑﺸA= 198;ﻁ ﺍﻧﺠﺎﻡ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 1548;ﺩﺭ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #64344;ﺮ ﻋﻘﺪﻩ ﻭ ﻋﻘﻴﺪ&= #65257; ﺧﻮﺩ. ﺑﺎ ﺗﺰﮐﻴ= ﻪ ﻧﻔﺶ ﺩﺭ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ،ﻭ ﺭ&#= 65203;ﻴﺪﻥ ﺑﺘﺠﻠﻴﻪ ﻫﻔﺘ&#= 64405;ﺎﻧﻪ ﺍﻟﻬﻰ. ﺍﻣﺎ ﺳﻮ= ﺳﻴﺎﻟﻴﺴﻢ ﻋﻠﻤﻰ ﻣﺎﺭﮐس &#= 65183;ﻬﺎﻥ ﻣﻴﮑﺎﻧﻴﮑﻰ ﺧ&#= 65262;ﺩﮐﺎﺭ ﻭ ﺗﮑﺎﻣل ﺮﺍ ﭘ&= #65196;ﻳﺮﺍ ﺍﺳﺖ. که اﻳﻦ ﻧ&#= 65268;ﺰﻋﻘﻴﺪه اﻯ ﺍﺳﺖ. ﻭﻟی ﺘ&= #64401;ﺎﻣﻞ ﺩﺭ ﺟﺴﻢ ﺍﻧﺴﺎ&= #65253; ﺑﺎ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ ﺍﻟ&= #65260;ﻰ ﺍﻭ،ﺑﺎ ﺗﮑﺎﻣ= 5246; ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺎ&= #65193;ﻯ ﻫﺴﺘﻨﺪ. ﻭ ﺑﺎ ﺗ= ;ﮑﺎﻣﻞ ﺩﺭ ﺟﺎﻣﻌﻪ،ﮐ= 5258; ﻣﺎﺭﮐس ﺑﺎﺯ ﺍ&#= 65211;ﺎﻟﺖ ﺭﺍ ﺑﺠﺎﻣﻌﻪ ﺩ&= #65165;ﺩ. ﮐﻪ ﻓﺮﺩ ﺭﺍ ﻗﺮ= ﺑﺎﻧﻰ ﺟﻤﻊ ﺩﺍﻧﺴﺖ ﻭ&= #65247;ﻰ ﺍﻳﻦ ﻗﺮﺑﺎﻧﻰ &= #65165;ﺯ ﺭﻫﺒﺮﺍﻥ ﻣﺎﺭ&#= 64400;ﺴﻴﺴﺘﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ. = ﻣﮕﺮ ﻋﻮﺍﻡ ﺟﺎﻫﻞ،= 4400;ﻪ ﻣﺎﻧﻨﺪ ﻫﻤﻴﻦ &= #65235;ﺮﻳﺒﻨﺪﮔﺎﻥ ﻋﻮﺍﻡ،ﺧﺎﻟﻖ = 5259;ﻴﺴﺘﺮﻯ ﺟﻤﻌﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﮐﻪ ﺧﻮﺩ ﭘﺸﺖ ﺟ= ﺒﻬﻪ،ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮﺍ&= #65263; ﻗﺮﺑﺎﻧﻰ ﺷﺪﻥ &= #65169;ﺠﻠﻮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﻔﺮﺳﺘﻨ᥷= 4;. ﮐﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ &= #64400;ﻰ ﺑﺎﻳﺪ ﺍﻳﻦ ﻓﺪ&= #65165;ﮐﺎﺭ ﻭ ﺷﻬﻴﺪﺭﺍ ﭘﺎ&= #65193;ﺍﺵ ﺍﻭﺭﺍ ﺑﺪﻫﺪ، &#= 65261; ﺍﮔﺮ ﺩﺭ ﭘﺸﺖ ﺍ= ﻳﻦ ﻣﺮﮒ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ&#= 1548;ﭘﺶ ﺳﻌﻰ ﻓﺪﺍﮐﺎﺭ&#= 65263; ﺍﻭ ﻏﻴﺮ ﻣﻨﻄﻘ&= #65264; ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ک&= #1607; همه ﺟﻨﮕﺠﻮﻳʋ= 66;ﻥ ﻣﻘﺘﻮﻟﻴﻦ ﺧﻮ&#= 65193;ﺭﺍ ﺷﻬﻴﺪ ﻣﻴﺨﻮﺍ&#= 65255;ﻨﺪ. ﻭﻟﻰ ﻫﺮ ﻳﻚ ﺷﻬ= ﻴﺪ ﻳﻚ ﭼﻴﺰ ﻫﺴﺘﻨ&= #65194; ﮔﺮﭼﻪ ﺍﻧﮑﺎﺭ &= #65187;ﻘﻴﻘﺖ ﻧﺪﺍﺭﻧﺪ. ﭘس ﺷ&= #65260;ﺎﺩﺕ ﺑﺮﺍﻯ ﻫﻤﮕﻰ ﺁ&= #65255;ﻬﺎ ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ. = ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ&= #1548;ﻭﺷﺎﻳﺪ ﻫﻴﭻ ﮐﺪﺍﻡ،ﺣ= 5240;ﻴﻘﺘﻰ ﺩﺭ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65255;ﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻄ= ﻮّﺭ ﻭﺗﮑﺎﻣﻞ ﺗﺎﺭ&#= 65267;ﺨﻰ ﻣﺎﺩﻯ،ﻭ ﺗﻄﻮ= 5197;ﻫﮕﻠﻰ ﺩﺭ ﺳﻨﺘﺰ، ﻭﺩ&#= 65197; ﺳﻤﺖ ﺑﻴﻮﻟﻮﮊ&#= 65267;ﻚ، ﻭﻣﺎﺭﮐس ﺑﺘﻄ= 5262;ﺭ ﺟﺎﻣﻌﻪ ﺑﻨﻔﻊ &= #64400;ﺎﺭﮔﺮ ﺑﺎﻭﺭ ﺩﺍﺷﺖ. ﻭ= ﻧﻪ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺟ&= #65166;ﻣﻌﻪ. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﻣ&= #65256;ﻄﻘﻰ ﺗﺮ ﺑﻴﻮﻟﻮﮊﻳ&#= 65242; ﺍﺳﺖ. ﮐﻪ ﺷﺎﻣﻞ= ﻫﻤﻪ ﻃﺒﻘﺎﺕ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ. ﻭ ﺑﺪﻳﻦ ﻭ= ;ﺭﺯﻯ ﻭ ﺯﺑﺎﻥ ﻭ ﺣﺰﺏ= ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5260;ﺎ ﺍﺭﺗﺒﺎﻃﻰ ﻧﺪ&#= 65165;ﺭﺩ. ﺍﺳﭙﻨﺴﺮ ﺍﺯ ﺍ&= #65211;ﺎﻟﺖ ﻓﺮﺩ،ﻭﻣﺎﺭﮐ= 87; ﺍﺯﺍﺻﺎﻟﺖ ﺟﻤﻊ،ﺩﻟﻴﻞ ﻋ= 5240;ﻴﺪﻩ ﺧﻮﺩ ﺩﺭ ﺗﮑﺎﻣ&= #65246; ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65267;ﺶ ﺩﺍﺷﺘﻨﺪ. ﻭ ﺑﺤ= ث ﻃﻮﻟﺎﻧﻰ ﻧﺎﺍ&#= 65251;ﻴﺪﻯ ﻭ ﺑﺪﺑﻴﻨﻰ،ﮐ= 5258; ﻳﻚ ﺑﻴﻤﺎﺭﻯ ﺭ&= #65261;ﺍﻧﻰ،ﻧﺘﻴﺠʌ= 58; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺡ ﺷﺨﺺ،ﻭﺩ= 5197;ﺟﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ،ﺩﺭ ﻋ= 5166;ﺩﺍﺕ ﺑﺪ ﻭ ﻣﻀﺮ،ﻭ ﻳ&= #65166; ﮐﻤﺒﻮﺩ ﻫﺎﻯ ﺍ&= #65199; ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 64401;ﺎﻧﺎﺕ،ﻭﻧﺪᥴ= 5;ﺷﺘﻦ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮ،ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65264; ﺍﻧﺴﺎﻥ، ﺭﺍ ﺩ&#= 65197; ﻣﻄﺎﻟﻌﺎﺕ ﻓﻠ&#= 65204;ﻔﻰ ﺑﺎ ﺟﻬﺎﻥ ﭘﻴﭽ&= #65268;ﺪﻩ ﻭ ﺑﻐﺮﻧﺞ ﺭﻭﺑ&= #65198;ﻭ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻋﻠ= ﻢ ﻭ ﻓﻠﺴﻔﻪ ﻫﺮﮔ&= #65200; ﺭﺍﻫﻰ ﺑﺪﺍﻧﻬ&#= 65166; ﻧﺪﺍﺭﺩ. ﮐﻪ ﺭﻭ= ﺍﻥ ﺩﺭﻣﺎﻧﻰ ﻋﻠﻤ&#= 65264;،ﻧﻴﺰ ﻣﻌﺘﺮﻑ ﺑﺎﻣﻮ&#= 65197; ﺭﻭﺍﻧﻴﺎﺳﺖ، = 5261;ﻟﻰ ﺑﺎﺯ ﺑﻰ ﺧﺒﺮ ﺍ= ﺯ ﻣﺎﻫﻴّﺖ ﺭﻭﺡ &#= 65261;ﺭﻭﺍﻥ،ﻭ ﻓﻠﺴﻔﻪ ﻭﺟﻮﺩ&#= 65263; ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬ&= #65166;ﻥ،ﻭ ﺍﺯ ﺻﻔﺎت ﺨﺪﺍ &= #65261;ﻃﺒﻴﻌت ﻮﺗﺎﺭﻳﺦ،ﻭل®= 0; اﺯ ﻭﺟﻮﺩ ﺍﻳﻦ &= #65197;ﻭﺍﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ = ﻫﻤﭽﻨﺎﻥ ﺧﺒﺮﻧﺪﺍﺭﻧﺪ. &= #65261;ﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺷﺸﮕﺎﻧﻪ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65261;ﻧﺎﻗﺺ ﻭﺑﻴﻤﺎﺭ ﺧﻮﺩ &= #65251;ﻴﺮﺳﺪ، ﮔﺮﭼﻪ ﻇﺎﻫﺮﺍ &= #65203;ﺎﻟﻢ ﻭﻧﻮﺭﻣﺎﻝ ﺍﺳ&#= 65174;،ﺁﻧﮕﺎﻩ ﺑﭙﺎﮐﺴﺎﺯﻯ ﺑ&#= 65268;ﺸﺘﺮ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ ﮐﻪ ﭘﻴﺮ ﮐﺎﻣﻞ&= #1548;ﻣﻨﺎﺳﺐ ﺷﺨﺺ ﺭﺍ ﺑﻮﻯ ﺩ= ﺭ ﺭؤﻳﺎ ﻣﻌﺮﻓﻰ &#= 65251;ﻴﮑﻨﺪ. ﻭ ﺍﻳﻦ ﻭﻟﻰّ ﻭ&= #65251;ﺮﺑّﻰ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ،ﻭ ﺑﺎ ﺗﺴﻠﻴﻢ ﻭ ﭘ= ﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﺍﻭ&= #1548;ﻣﻴﺘﻮﺍﻥ ﺑﻤﺮﺍﺗﺐ ﻫﻔﺘ&#= 64405;ﺎﻧﻪ ﺷﻬﻮﺩﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺳﻴﺪ. ﮐﻪ ﺧﻮﺷ= ﺒﺨﺖ ﺁﻧﮑﻪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس شهود واجب آخ= 585; ﺑﺮﺳﺪ. ﻭ ﺩﻳﮕﺮ= ﺷﺎﻫﺪﺍﻥ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﻧ&= #65204;ﺦ ﺑﺸﺮﻯ،ﻭ ﻓﺼﻮ= 5245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ،ﺑﺎ ﻋﻘﻞ ﻭﺍﻣﮑﺎﻧ&#= 65166;ﺕ ﺳﻠﻮﮐﻰ ﺑﻴﺸﺘ&#= 65198; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻋ&#= 65208;ﻖ ﻭﺭﺯﻯ ﺍﻟﻬﻰ،= 5261; ﭘﺎﻳﺪﺍﺭﻯ ﺍﺭ&#= 65165;ﺩﻯ ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﻣ= ﺸﮑﻠﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﺩﺍﺷته ﺒA= 166;ﺷﻨﺪ ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ، ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﭘﺎﻳﺎ= 5253; ﺧﻮﺍﺳﺘﻪ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ. ﻭ ﺍﻟّ&= #65166; ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍ= ﺭﻧﺪ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ&= #65187;ﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺑﺎ ﺗ= ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻓ&= #65212;ﻮﻝ ﺁﺧﺮ،ﻭﻭﻇﻴﻔA= 258; ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ،= 5261; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ، ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭﺕ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﻨﺪ، ﮐﻪ ﺧ&#= 65262;ﺍﻫﻨﺪ ﮐﺮﺩ. ﻭﻟﻰ ﺑﻘﻴ= ﻤﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺎﺭﻣﺎﻫﺎ᥾= 3; ﻣﮑﺮﺭ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #65198; ﻋﺬﺍب ﺠﻬﺎﻥ، = 4400;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﺼﻮﻥ ﺍﺯ ﺍﻳﻦ = ﻋﺬﺍﺑﻬﺎ ﻧﻴﺴﺖ. ﮐﻪ ﺣﺘﻰ= ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ ﺭﻭﺡ= ﻣﻮﺟﻮﺩﺍﺕ ﻣﺎﺩﻭﻥ ﺃﺗﻢ، &#= 65255;ﻴﺰ ﺯﻣﺎﻧﻰ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺮﻭﺡ ﺍ&= #65247;ﻘﺪس ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ&#= 1548;ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﻭﻣﺎ ﻧﻴﺰ ﺯﻣﺎ&= #65255;ﻬﺎﻯ ﺩﺭﺍﺯ ﺍﺯ ﺍﻧﻮ&= #65165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎ&= #65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﺮﺩﻫﺎﻳﻢ،ﮐA= 258; ﺑﺎﻳﺪ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﻧﻴﺰ ﻃﻰ ﮐﻨ= ﻴﻢ. ﻭ به الله ﺑﺎ᥷= 9;ﮔﺸﺖ ﻧﻤﺎﺋﻴﻢ. ﮐﻪ ﮔ= ﺮﻳﺰﻯ ﺍﺯ ﺍﻳﻦ ﻃﻠﺴﻤ&= #65260;ﺎﻯ ﻭﺟﻮﺩﻯ،ﻭ ﺟﺒ= 5198; ﺍﻟﻬﻰ،ﻭﺟﺒﺮ = 5195;ﺍﺗﻰ ﻭ ﻓﻄﺮﻯ ﺧﻮﺩ ﻧ= ﻴﺴﺖ. ﮔﺮﭼﻪ ﺳﺮﺍﺳﺮ &= #65169;ﻨﻔﻊ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺍﻳﻦ ﻧﻮﻳ&= #65204;ﻨﺪﻩ،ﺩﺭ ﺳﻤﺖ ﺍثباﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻫﻤﻴّﺖ ﺣ᥾= 8;ﺎﺗﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﮔﺮﭼﻪ ﺧﺎﻟﻰ &= #65165;ﺯ ﮐﻤﺒﻮﺩﻫﺎ ﻭ ﺍ&= #65169;ﻬﺎﻣﺎﺕ ﻧﻴﺴﺖ. ﮐﻪ ﺑﺮﺣ= ﺴﺐ ﻋﻘﻞ ﺧﻮﺩ ﮔﻔت&#= 1607; اﻡ. ﻭ ﺍﻣﻴﺪ ﺍﺳ= ﺖ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65169;ﺎ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮﻯ،ﺁﻥ ﻧﻮﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭﻳﺎﺑﻨﺪ. ﻭﺑﺨﻮﺍﻧﻨﺪ،= 05;ه ﻨﺠﺎﺕ ﻫﺮﻳﻚ ﺍ&= #65199; ﺍﻧﺴﺎﻧﻬﺎ، ﻧ= 5184;ﺎﺕ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﻤ= ﻪ ﺩﺭ ﻳﻚ ﮐﺸﺘﻰ ﺳ= ﻮﺍﺭﻧﺪ، ﻭﺩﺭ ﺩﺭﻳﺎ ﻫﺎ&= #65263; ﺑﺤﺮﺍﻧﻰ ﻫﺴﺘ&#= 65264;. ﻭﻫﻤﻪ ﺑﺎﻳﺪ ﻧ&= #65184;ﺎﺕ ﻳﺎﺑﻨﺪ، ﻭﻳﺎ &#= 65231;ﺮق ﻤﻴﺸﻮﻧﺪ. ﭘس هرﮐﺎﺭﻯ ﺑﻨﻔA= 226; ﺧﻮﺩ،ﻭﻧﻔﻊ ﺩ= 5267;ﮕﺮﺍن ﺨﻴﺮﺧﻮﺍﻫﺪﺑ= 5262;ﺩ. ﺗﺎ ﺧﺪﺍ ﭼﻪ ﺧﻮ= ﺍﻫﺪ، ﻭﺑﺮﺍﻯ ﮐﻪ ﺑﺨ&= #65262;ﺍﻫﺪ. ﻭ ﺍﻧﺴﺎﻥ ﻧﻴﺰ = ﺑﺮﺍﻯ ﺧﻮﺩ ﭼﻪ ﺑﺨﻮﺍ&= #65259;ﺪ،ﻭﮐﻪﺭﺍﺑʋ= 92;ﻮﺍﻫﺪﻫﺪﻑﻭﻗ= ﺒﻠﻪﺧﻮﺩﻗﺮﺍ= 5197;ﺑﺪﻫﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'mso-bidi-language:FA'><o:p> </o:p></sp= an></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM123><span dir=3DLTR>M123 </span><span lang=3DAR-SA><o:p><= /o:p></span></a></p> <span style=3D'mso-bookmark:M123'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>دین اخلاقی و انجیل اجتماعی من درآوردی </span></b><b><span dir= =3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></b><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﻤﻪ ﺍﺩﻳﺎﻥ ﻗﺸﺮﻯ &= #65261;ﺭﺳﻤﻰ،ﻭﺩﺭ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ &= #65251;ﺸﺮﮐﺎﻧﻪ ﺁﻧﻬﺎ ﻳﮑﺴﺎﻥ &= #65193;ﻭﭼﺎﺭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻏ&#= 65268;ﺮﺳﻠﻮﮐﻰ ﺷﺪه اﻧﺪ،ﮐﻪ A= 255;ﺘﻴﺠﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺗﺰ&= #64400;ﻴﻪ ﻧﺸﺪﻩ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ ﺁﺧﻮﻧﺪ&#= 65259;ﺎ ﻭ ﮐﺸﻴﺸﺎﻥ ﻣﺬ&= #65259;ﺐ ﺗﺮﺍش ﺗﻐﻴﻴﺮ= 5165;ﺕ ﻏﻴﺮ ﺳﻠﻮکی ﺪ= 5197;ﮐﺘﺐ ﻣﻘﺪّس ﺧﻮﺩ ﺑ= 5194;ﻭﻥ ﻓﻬﻢ ﻣﻘﺼﻮﺩ ﭘ&= #65268;ﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﺍﮔﺮ ﻣﺎ ﺑﻴﺸﺘ&= #65198; ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟ&= #65258; ﺍﺯ ﺗﺎﺭﻳﺦ ﺗﺤ&= #65262;ﻟﺎﺕ ﺩﻳﻦ ﺭﺳﻤﻰ ﻣﺴ&= #65268;ﺤﻰ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻴ&#= 65250;،ﺷﺎﻣﻞ ﺗﺤﻮﻟﺎﺕ ﺍﻧﺤ&#= 65198;ﺍﻓﻰ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﻗﺒﻠﻰ ﭼﻮﻥ ﺑﻮ&= #65193;ﻳﺴﻢ ﻭ ﺯﺭﺩﺷﺘﻴﺴﻢ &= #65169;ﻮﺩﻩ،ﻭ ﺑﻌﺪ ﺍﺯ ﻣﺴﻴﺢ = ﺩﺭ ﺩﻳﺎﻧﺖ ﺍﺳﻠﺎ&#= 65249; ﺭﺳﻤﻰ نیز ﻣﻠA= 166;ﺣﻈﻪ ﻣﻴﮑﻨﻴﻢ. ﻭﻗﺘ&= #65264; ﻣﺮﺩﻡ ﻣﻴﺨﻮﺍ&#= 65259;ﻨﺪ ﻋﻘﻞ ﺧﻮﺩﺭﺍ ﻣ&= #65256;ﺼﻔﺎﻧﻪ ﺑﮑﺎﺭ ﮔﻴﺮﻧﺪ&#= 1548;ﺍﺣﺴﺎس ﺩﺭﻙ ﺍﻧﺤﺮﺍﻑ &= #65251;ﺬﺍﻫﺐ ﺩﻳﻨﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﻟﺬﺍ ﺑﺎﺻﻠﺎﺡ &= #65261; ﺑﺪﻭﻥ ﮐﻤﺎل ﺴ&#= 65248;ﻮک اﻟﻬﻰ ﻭﺩﺭﻳﺎ= 5235;ﺖ ﺣﻘﺎﻳﻘﻰ ﺍﺯ ﺧ&= #65194;ﺍﻭﻧﺪ، ﺍﺑﺪﺍﻋﺎﺕ ﺩﺭ &= #65251;ﺬﻫﺐ ﻭ ﺭﻭﺵ ﺩﻳﻨﻰ ﺧ= ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﻣﺤﻤﺪ،ﺍﻳﻦ( ﻣ&#= 65248;ﺄ) ﻳﺎ ﻣﻠّﺎﻫﺎ،A= 261;ﺣﺘﻰ ﺑﻤﻌﻨﻰ ﻣﺮﺩﻣ&#= 65166;ﻥ، ﺣﺘﻰ ﻣﻄﻠﺐ ﺩﺭ&= #65203;ﺖ ﺍﺗﻔﺎﻗﻰ ﺁﻧﻬ&#= 65166; ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺩﺭ ﻣﺮﺣﻠﻪ ﺑﻌ&= #65194;ﻯ ﺗﺒﺪﻳﻞ ﺑﻨﺎﺩ&#= 65197;ﺳﺖ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﮔ= ;ﺎﻫﻰ ﺍﻧﺴﺎﻥ ﺩﻭ ﭘﺎ&= #65263; ﺧﻮﺩﺭﺍ ﺩﺭﻳﻚ &= #65247;ﻐﺰﺷﮕﺎﻩ ﻣﻴﮕﺬﺍﺭﺩ،ﺁA= 255;ﮕﺎﻩ ﻧﺎﺧﻮﺍﺳﺘﻪ ﻭ&#= 65255;ﺘﻮﺍﻧﺴﺘﻪ،᥾= 1; ﺣﺘﻰ ﻧﺪﺍﻧﺴﺘ&#= 65258; ﻭ ﻧﻪ ﭘﻨﺪﺍﺷت&#= 1607; ﺒﺴﺮﻋﺖ ﺳﻘﻮﻁ &= #65261; ﻟﻐﺰﺵ ﻣﻴﻴﺎﺑ&#= 65194;. ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻣﻴ= ﺎﻥ ﺭﺍﻩ ﺑﺴﻨﮕﻰ ﺑ&= #65198;ﺧﻮﺭﺩ ﮐﺮﺩ،ﻭﺧﺴﺎﺭA= 173; ﻫﻢ ﺑﺘﻦ ﺍﻧﺴﺎ&= #65253; ﻭﺍﺭﺩ ﺷﺪ،ﺟﺎ= 5263; ﺷﮑﺮﺵ ﻫﺴﺖ. ﭼﻮ= ن ﺸﺎﻧس ﺁﻭﺭﺩ ﮐ&#= 65258; ﺑﺘﻮﺍﻧﺪ ﺑﺮﺍ&#= 65263; ﺟﺒﺮﺍﻥ ﻟﻐﺰﺵ &= #65191;ﻮﺩ ﮐﻤﮑﻰ ﺍﺯ ﺑﺎﻟ&= #65166;ﺗﺮﻫﺎ ﻮﺩﺭ ﺟﺎﻯ ﻣﻄﻤ&= #65164;ﻦ ﻏﻴﺮ ﻟﻐﺰﻧﺪﻩ &= #65239;ﺮﺍﺭ ﺑﮕﻴﺮﺩ. ﻭﺍﻟّ&#= 65166; ﺍﮔﺮ ﺑﺎ ﭼﻨﻴﻦ = ﺳﻨﮕﻰ ﺑﺮﺧﻮﺭﺩ ﻧﮑﻨ&#= 65194;،ﻳﻌﻨﻰ ﺳﺮﻋت ﺒﻴﺸﺘﺮ &#= 65207;ﺪﻩ،ﻋﺎﻗﺒﺖ ﺑﻤﺎﻧﻊ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﺨﻮﺭﺩ،ﮐﻪ = 5193;ﺭﺩ ﻭﺧﺴﺎﺭﺕ ﻭﮐﻮ&#= 65235;ﺘﮕﻰ ﺍﻧﺴﺎﻥ ﺧیلی A= 169;ﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﭼﺎ= ﺭﻩ ﺍﻧﺪﻳﺸﻰ ﮐﻤﺘ&#= 65198;ﻯ ﺩﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺑﺘﻪ ﺩﺭّﻩ ﺑﺮ&#= 65203;ﺪ ﮐﻪ ﭼﻮﻥ ﺍﺯ ﺍﻭ= ﭼﻴﺰﻯ ﺑﺎﻗﻰ ﻧﻤﻰ ﻣﺎ&= #65255;ﺪ. ﻭﺩﺭ ﺣﮑﻢ ﻋﺪﻡ = ﻭﺯﻣﺎﻥ ﻋﻘﺐ ﺭﻓﺘﻪ، ﺗ&#= 64401;ﺮﺍﺭﻫﺎﻯ ﻣﺼﻴﺒت ﺒﺎﺭﻯ &#= 65197;ﺍ ﺑﺎﻳﺪ ﺑﺒﻴﻨﺪ. = ﮐﻪ ﻓﺮﺿﺎ ﺑﺒﺎﻟﺎ &= #65261;ﺟﺎﻯ ﭘﺎﺋﻰ ﻣﺤﮑﻢ ﺑ&= #65176;ﻮﺍﻧﺪ ﺑﮕﺬﺍﺭﺩ. ﺍﻧﺴ&= #65166;ﻥ ﺑﺎﻳﺪ ﺑﺒﺎﻟﺎ &= #65169;ﺮﻭﺩ ﻭ ﺗﻮﻗّﻒ ﻧﮑﻨ&#= 65194;،ﭼﻮن ﺰﻳﺮ ﭘﺎﻳﺶ ﺳﺴ&= #65174; ﻣﻴﮕﺮﺩﺩ ﻭ ﻓﺮ&= #65261;ﺭﻓﺘﻦ ﻭ ﻟﻐﺰﻳﺪﻥ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ. ﭼﻪ ﺭ= ﺳﺪ ﮐﻪ ﻧﺰﻭﻝ ﻭ ﻗﻬ= ﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ &= #65251;ﻘﺎﻡ ﻧﻮﻋﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﺟﻤﻠﻪ ﺩﻳﺎﻧﺖ &= #65165;ﺧﻠﺎﻗﻰ ﺳﺎﺧته اﻧﺪ،ᤨ= 0;ﻪ ﻣﺎ ﻓﮑﺮ ﻣﻴﮑﻨ&= #65268;ﻢ،ﺍﻳﻦ ﻧﻴﺰ ﻳﻚ ﺗﮑﺎﻣ&= #65246; ﺍﺳﺖ. ﻭﻟﻰ ﻣﻬﻢ= ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ ﻫﺮﭼ= 5258; ﺭﺍ ﻧﻴﮑﻮ ﻭ ﺧﻴ= ﺮ ﻭﺧﻮﺏ ﺑﺪﺍﻧﻴ&#= 65250;،ﺑﺎﺯ ﺧﻮﺩ ﺑﺪﺗﺮ ﺍﺯ = ﺍﻋﻤﺎﻝ ﻧﻴﮑﻮﺗﺮ ﺩﻳﮕ&#= 65198; ﻭ ﻭﺍﺟﺐ ﺗﺮﻯ ﺍ= ﺳﺖ. ﺿﻤﻨﺎ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺍﻧﺴﺎﻥ،ﻫﻤﺎA= 253; ﻋﺎﺩﺍﺕ ﺯﺷﺖ ﺧ&= #65262;ﺩﺭﺍ ﻧﻴﮑﻮ ﺧﻮﺍﻫﺪ &= #65193;ﻳﺪ. ﭘس ﭼﻴﺰﻯ ﺭﺍ ﺍ&= #65255;ﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﺎ&= #65199; ﺧﻮﺏ ﻧﻴﺴﺖ. ﺍﺻ= ﻮﻟﺎ ﺩﺭ ﻫﺴﺘﻰ ﺧﻮﺏ = ﻭ ﺑﺪﻯ ﻧﻴﺴﺖ،ﺑ= 5248;ﮑﻪ ﻫﻤﻪ ﭼﻴﺰ ﺧﻮﺏ = ﺍﺳﺖ،ﻭﻟﻰ ﺑﺮﺧﻰ ﺧﻮﺏ ﺗﺮ.= ﻭ ﺍﮔﺮ ﺑﺪﻧﻴﺎ ﺑ&= #65194;ﺑﻴﻨﺎﻧﻪ ﻭﺟﺎﻫﻠﺎﻧﻪ ﻭ&#= 65251;ﻔﺴﺪﺍﻧﻪ ﻧﻈﺮ ﮐﻨﻴﻢ،ﻫ= 5252;ﻪ ﭼﻴﺰ ﺑﺪ ﺍﺳﺖ،&#= 65261;ﺑﺮﺧﻰ ﺑﺪﺗﺮ ﺍﺯ ﺑﺪﻫ&= #65166; ﺑﺴﻴﺎﺭ ﻫﺴﺘﻨ&#= 65194;. ﺗﺎ ﺍﻧﺴﺎﻥ ﺑﺎ = ﮐﺪﺍﻡ ﺳﻠﺎﻣﺘﻰ ﻋﻘﻠ&#= 65264; ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺭ&= #65261;ﺣﻰ ﻭﮐﻤﻚ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺨﻮﺍﻫﺪ ﺗﻔﮑ&#= 1617;ﺮ ﮐﻨﺪ،ﻭ ﺭﺍﻩ ﺯ&#= 65255;ﺪﮔﻰ ﺧﻮﺩﺭﺍ ﺑﺪﻭﻥ &= #64344;ﺸﻴﻤﺎﻧﻰ ﻭﺍﺗﻠﺎﻑ ﻋﻤﺮ &= #64344;ﻴﺪﺍ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺍﺯ= ﺧﻮﺏ ﺑﺨﻮﺏ ﺗﺮ ﺑﺮﺳ&= #65194;، ﻭ ﻫﺮﮔﺰ ﺗﻮﻗّ&#= 65234; ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﺧﻮﺑﻰ ﻧﻴﺰ ﻧﻨﻤﺎﻳﺪ. = <span style=3D'mso-spacerun:yes'> </span>ﺑﻴﻤﺎ= 5197;ﺍﻥ ﺭﻭﺍﻧﻰ ﺭﺍ ﭘﺰ&= #65207;ﮑﺎﻥ ﻧﺴﺒﺘﺎ ﺧﻮﺏ ﻣ&= #65268;ﮑﻨﻨﺪ، ﻭﻟﻰ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﻋﺎﻗﻞ ﻭﺳﺎﻟﻢ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻧﻮﺭﻣﺎﻝ A= 197;ﺍ، ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﻄﺢ ﻧﻮﺭﻣ&= #65166;ﻝ ﺑﺴﻄﺢ ﺍﻳﺪﺁﻝ &= #65261;ﮐﻤﺎﻝ ﺑﺎﻟﺎ ﻣﻴﺒﺮﻧ&#= 65194;. ﻭﺗﺎ ﺁﻧﺠﺎ ﮐﻪ = ﺧﻮﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﮐﻤﺎﻝ ﺭﺳﻴ&= #65194;ﻩ ﺑﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺧﻠﺎﻕ ﺩﺭ ﻫﺮ ﺟﺎﻣﻌﻪ = ﺑﻴﻚ ﻣﻌﻨﻰ،ﻋﺮﻑ ﺟ= 5166;ﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﺳﺘﻤ&= #64401;ﺎﺭﻯ ﻣﺮﺩﺍﻥ ﺑﺰﻧﺎ&#= 65253;،ﺻﻔﺖ ﻧﻴﮑﻮﻯ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺟﺎﻫﻞ ﻭﻭﺣﺸﻰ &= #65191;ﻮﺩﺧﻮﺍﻩ ﺍﺳﺖ. ﻭﺯﻧﻰ ﺷﻨ= ﻴﺪﻡ ﮐﻪ ﺑﺪﺍﺩﮔﺎﻫ&#= 65264; ﺩﺭ ﺍﻳﺮﺍﻥ ﺷﮑ&= #65166;ﻳﺖ ﺑﺮﺩﻩ ﺑﻮﺩ،ﮐ= 5258; ﻋﻠﻴﻪ ﺷﻮﻫﺮ ﺧ&= #65262;ﺩ ﺣﮑﻤﻰ ﺍﺯ ﺩﺍﺩ&= #64404;ﺎﻩ ﺑﮕﻴﺮﺩ،ﮐﻪ ﺗ= 5256;ﻬﺎ ﺭﻭﺯﻫﺎ ﺟﻤﻌﻪ &= #65207;ﻮﻫﺮ ﺣق ﺪﺍﺭﺩ ﺯﻧﺶ &= #65197;ﺍ ﮐﺘﻚ ﺑﺰﻧﺪ. ﺗﺎ= ﻫﺮ ﺩﻭ ثوﺍﺏ ﺑﺮﺩ= 5257; ﺑﺎﺷﻨﺪ. ﺯﻳﺮﺍ = ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺧﺮﺍﻓ&#= 65264; ﺁﺧﻮﻧﺪﻫﺎ ﺍﺳ&#= 65174;. ﻭ ﺍﻟّﺎ ﺍﺯ ﻧﻈ&= #65198; ﺧﺪﺍﻭﻧﺪ ﺯﻥ ﻭ&= #65251;ﺮﺩ ﺗﻔﺎﻭﺗﻰ ﻧﺪﺍ&#= 65197;ﻧﺪ،ﻭ ﻫﺮﺩﻭ ﺍﻧﺴﺎﻥ &= #65259;ﺴﺘﻨﺪ. ﻭ ﺩﺍﺩﮔﺎﻩ ﻧﻴ&= #65200; ﺣﮑﻢ ﮐﺮﺩ،ﻧﻪ &#= 65235;ﻘﻂ ﺭﻭﺯﻫﺎﻯ ﺟﻤﻌ&#= 65258; ﺯﻧﺶ ﺭﺍ ﺑﺰﻧﺪ&= #1548; ﻭ ﻧﻪ ﺍﻳﻨﮑﻪ ﺑ= ﮕﻔته ﺸﻮﺩ ﻫﺮ ﺭﻭﺯ ﻭ= ﻫﺮﺳﺎﻋﺖ. ﭘس ﻋﺮﻑ ﺟﺎﺭﻯ &= #65259;ﺮ ﺟﺎﻣﻌﻪ ﻓﺮﻕ ﻣ&= #65268;ﮑﻨﺪ. ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺳ&= #64401;ﻴﻤﻮ ﻣﻬﻤﺎﻥ ﺭﺳﻴﺪ&#= 65257; ﺑﺨﺎﻧﻪ ﺍﺯ ﻳﺦ = ﺍﺳﮑﻴﻤﻮ، ﺑﺎﻳﺪ ﺑﺎ ﺯﻥ ﺻ= ﺎﺣﺐ ﺧﺎﻧﻪ ﻫﻤﺒﺴﺘ&#= 65198;ﻯ ﮐﻨﺪ. ﺯﻳﺮﺍ ﺍﺯ= ﻟﺤﺎﻅ ﺍﺻﻠﺎﺡ ﻧﮋﺍﺩ &= #65239;ﻮﻡ ﺍﺳﮑﻴﻤﻮ،ﮐﺎA= 251;ﻠﺎ ﻣﻔﻴﺪ ﺍﺳﺖ. ﻭﺍ= ﮔﺮ ﻣﻬﻤﺎﻥ ﭼﻨﻴﻦ &= #65255;ﮑﻨﺪ،ﺷﺎﻳﺪ ﮐﺸﺘﻪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴ= ;ﺸﻮﺩ. ﻭﺍﮔﺮ ﺗﻨﻬﺎ ﺍ&= #65199; ﺁﻥ ﺧﺎﻧﻪ ﻃﺮﺩ شود ﺩﺭﻳخ ﻤیم= ;یرد. ﻭﻳﺎ ﺩﺭﭼﻴﻦ ﻗ&= #65262;ﻣﻰ ﻫﺴﺘﻨﺪ ،ﮐﻪ ﺯ&#= 65253; ﭼﻨﺪ ﺷﻮﻫﺮ ﺑﺎ&= #65267;ﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﺷﻮ&= #65259;ﺮﺍﻥ ﻧﻴﺰ ﺑﺮﺍﺩﺭ ﺑ&= #65166;ﺷﻨﺪ. ﻭﻟﻰ ﻧﺒﺎﻳﺪ ﺍ&= #65199;ﻫﻔﺖ ﺷﻮﻫﺮ ﺑﻴﺸﺘﺮ &= #65207;ﻮﺩ. ﻭ ﻳﺎ ﻣﺮﺩ ﻣﺴﻠ= ﻤﺎﻥ ﭼﻬﺎﺭ ﺯﻥ ﻣﻴﮕ&= #65268;ﺮﺩ،ﻭ ﺩﻫﻬﺎ ﺯﻥ ﺻﻴﻐ&= #65258; ﻭﻧﺎﻣﺤﺪﻭﺩ ﮐ&#= 65256;ﻴﺰ ﺑﻨﺎﻡ ﺍمّ اﻟA= 262;ﻟﺪ،ﺑﺮﺍﻯ ﺯﺍﺋﻴﺪﻥ ﭘﺴﺮ. = ﻟﺬﺍ ﺍﮔﺮ ﺍﻳﻦ ﻋﺎﺩ&= #65165;ﺕ ﺧﻮﺏ ﺑﺎﺷﺪ ﺑﺮ&= #64380;ﻪ ﻣﻌﻴﺎﺭﻯ ﺧﻮﺏ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺁﻥ ﻣﻌﻴﺎﺭ ﻧﺎ&= #65193;ﺭﺳﺖ ﻧﺒﺎﺷﺪ. ﻣﺴﻴﺤ&= #65268;ﺎﻥ ﺑﺎ ﺧﺪﻣﺎﺕ ﺍﻧ&= #65204;ﺎﻧﻰ ﮐﻪ ﺩﺭ ﺑﻴﻤﺎﺭ&= #65203;ﺘﺎﻧﻬﺎ ﻭﺣﺘﻰ ﺟﺎﻫﺎﻯ &= #65191;ﻄﺮﻧﺎﻙ ﺍﺯ ﺍﻣﺮﺍﺽ ﺧﺪ&= #65251;ﺖ ﻣﻴﮑﻨﻨﺪ،ﺑﺎA= 227;ﻠﻢ ﺍﻳﻨکه ﺨﻮﺩ ﻧ= 5268;ﺰ ﺑﻴﻤﺎﺭﻣﻴﺸﻮ= 5255;ﺪ که ﺨﻮﺍﻫﻨﺪ ﺷ= 5194; ﻣﻴﺮﻭﻧﺪ. ﻭﻟﻰ = ﺑﺴﻴﺎﺭی ﺘﺎ ﺍﻳﻦ ﺣﺪّ ﺍ&= #65199; ﺧﻮﺩﮔﺬﺷﺘﮕﻰ &#= 65251;ﻮﺍﻓﻖ ﻧﻴﺴﺘﻨﺪ ﻭﻣﻨ&#= 65220;ﻘﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ. ﻭ&= #65247;ﻰ ﺑﺮﺍﻯ ﺭﺍﻫﺐ ﻭ = ﺭﺍﻫﺒﻪ ﻣﺴﻴﺤﻰ،ﮐﺎﺭA= 263; ﺧﻮﺏ ﻭ ﺍﺧﻠﺎﻗ&= #65264; ﻧﻴﮑﻮ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﺴﻴﺢ ﻣﻴﮕﻮﻳ&#= 65194; ﺍﮔﺮ ﮐﺴﻰ ﺳﻴﻠ&= #65264; ﺑﺼﻮﺭﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﻮ ﺯﺩ،ﺑ&= #65262;ﻯ ﺑﮕﻮ ﮐﻪ ﺍﻳﻦ ﻃ= ﺮﻑ ﺻﻮﺭﺕ ﻣﺮﺍ ﻧﻴ&= #65200; ﺑﺰﻥ،ﺗﺎ ﺷﺎﻳ= 5194; ﻧﻔﺮﺕ ﻭ ﺩﺷﻤﻨ&= #65264; ﻭ ﻏﻀﺐ ﺍﻭ ، ﺗﺒ= ﺪﻳﻞ ﺑﻤﺤﺒّﺖ ﻭ ﺩﻭ&#= 65203;ﺘﻰ ﺷﻮﺩ. ﻭ ﺳﺎﻟﻚ ﺍ= ;ﻟﻬﻰ ﻫﻤﻴﺸﻪ ﭼﻨﻴﻦ &= #65197;ﻭﺷﻰ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺍ= ;ﺯ ﺩﺷﻤﻨﺎﻥ ﺩﻭﺳ&#= 65174; ﻣﻴﭙﺮﻭﺭﺍﻧﺪ. &= #65261;ﻟﻰ ﺗﻘﺮﻳﺒﺎ ﺑﺮﺍ&#= 65263; ﻫﻤﻪ ﺍﺧﻠﺎﻕ ﺩ&= #65197;ﺳﺘﻰ ﻣﺤﺴﻮﺏ ﻧﻤﻴﺸ&#= 65262;ﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﭘس = ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﮐﺪﺍﻡ ﻣﺮﺣﻠﻪ &= #65165;ﺯ ﺗﮑﺎﻣﻞ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ،ﻭ ﺑﺎ ﮐﺪﺍﻡ ﺩﺭﺟ&= #65258; ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮ= ﺍﻯ ﻫﺮ ﻃﺒﻘﻪ ﺍﺯ ﺁ= ﻧﻬﺎ ﺍﺧﻠﺎﻕ ﺧﺎﺻّ= 5264; ﻫﺴﺖ. ﻭﺳﺎﻟﮑﺎ&= #65253; ﺑﺮﺣﺴﺐ ﺯﻣﺎﻥ &= #65261;ﻣﮑﺎﻥ ﺯﻧﺪﮔﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﺣﺎﻝ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻤ= ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65264; ﺑﺮﺗﺮ ﻣﻴﺮﺳﻨ&#= 65194;. ﺑﺮﺍﻯ ﻫﺮ ﮐﺪﺍ&= #65249; ﺍﺯﭼﻨﺪ ﺳﺎﻟﻚ&#= 1548; ﭘﻴﺮ ﺩﺳﺘﻮﺭ ﻣ&= #65256;ﺎﺳﺐ ﻣﻴﺪﻫﺪ. ﺑﺮﺍﻯ = ﺍﻳﻦ ﺧﻮﺏ ﺍﺳﺖ،ﻭ ﺑ&#= 65198;ﺍﻯ ﺳﺎﻟﻚ ﺩﻳﮕﺮﻯ &= #65191;ﻮﺏ ﻧﻴﺴﺖ. ﮔﻮﺋﻰ ﺩ= ﺍﺭﻭﻯ ﻭﻳﮋﻩ ﺑﻴﻤﺎﺭ&#= 65263; ﺍﺳﺖ،ﮐﻪ ﻫﻢ ﺑ&#= 65198;ﺍﻯ ﺑﻴﻤﺎﺭ ﺧﻮﺏ ﺍ&= #65203;ﺖ،ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺑﻴﻤ&= #65166;ﺭﺭﺩﻳﮕﺮﻯ ﺑﺪ ﺍﺳﺖ. ﻭ ﻳﺎ ᥳ= 3;ﻥ ﻣﻘﺪﺍﺭ ﺩﺍﺭﻭ &= #65197;ﺍ ﭘﺰﺷﻚ ﺗﻌﻴﻴﻦ &= #65251;ﻴﮑﻨﺪ،ﮐﻪ ﮐﻤﺘﺮ ﻳﺎ ﺑﻴﺸ&= #65176;ﺮ ﻣﺼﺮﻑ ﮐﺮﺩﻥ ﺁ&= #65253; ﺑﺪ ﺍﺳﺖ. ﻭ ﺑﺪﺍ= ;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﻫﻤﻴﻦ ﺭﺩﻩ = ﺍﺳﺖ. ﮐﻪ ﻭﻗﺘﻰ ﺳﺎﻟ&= #65242; ﺩﺭﭘﺎﮐﺴﺎﺯﻯ &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ،ﺩﺭ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ،ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺗﺎ &= #65187;ﺪّ ﮐﻔﺎﻳﺖ ﻭ ﮐﻮﻓ&= #65258; ﻭﻟﺎﻳﺖ،ﺑﺪﺍA= 263; ﺍﻟﻬﻰ ﺩﺳت ﻤﻴ&#= 65194;ﻫﺪ، ﻭ ﺳﺮﻧﻮﺷﺖ ﺟﺪ&= #65267;ﺪ ﻭﺣﺘﻰ ﻧﺠﺎﺕ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﺴﺎﻟ&#= 65242; ﻣﻴﺪﻫﺪ،ﻭﻟﻮ = 5169;ﺨﻠﻖ ﻧﻴﺰ ﺑﺎﺯ ﻧﮕﺮ&= #65193;ﺩ. ﻭﻟﻰ ﺑﻨﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺮﻭﺩ&#= 1548;ﮐﻪ ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﺍﺧﻠﺎق اﻟﻬﻰ = 5175;ﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ،که عقل ﺍﻣﺮﻭﺯ ﻧA= 262;ﻉ ﺑﺸﺮی ﺒﺪﺭﻙ ﺁ&#= 65253; ﻧﻤﻴﺮﺳﺪ. ﮔﺮﭼ&= #65258; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻣﺎﻥ،ﺭﻗﺎﻳA= 240;ﻰ ﺍﺯ ﺁﻥ ﻋﻘﻠﻬﺎ&= #65263; ﺁﻳﻨﺪﻩ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﻭ</span><span lang=3DAR-SA>ﻫﺮ ﻳﻚ ﺍ= ;ﺯﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﺑﺮﺍﻯ ﺧﻮﺩ ﺷﻬﻮﺩ ﻧﻬ&= #65166;ﺋﻰ ﻭ ﻋﻘﻞ ﻭﺻﻔﺎت اﻟﻬﻰ ﺧﺎص ﺮﺍ &#= 65193;ﺍﺭﻧﺪ. ﭘس ﺣﮑﻤﺘﻬﺎﻯ &#= 65227;ﻘﻠﻰ ﺁﻧﻬﺎ ﻧﻴﺰ ﻣﺘ&= #65236;ﺎﻭﺕ ﺍﺳﺖ. ﻭ ﺣﺘﻰ ﮐﺎ= ;ﻣﻠﺎﻥ ﺯﻧﺪﻩ ﻳﻚ ﻭﻟﺎ&= #65267;ﺖ ﺍﻟﻬﻰ،ﺑﻴﻦ ﺧ= 5262;ﺩﺷﺎﻥ ﺗﻔﺎﻭﺕ ﺩﺭ ﻋﻤ&= #65238; ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 64400;ﺴﺐ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﻣﺎﻧﻨﺪ ﻫﻢ = ﺍﺧﻠﺎﻗﻰ ﻧﺪﺍﺭﻧﺪ،ﻭ ﻳ= 5166; ﺍﺧﻠﺎﻕ ﻣﺤﺪﻭ&#= 65193; ﺩﺍﺭﻧﺪ،ﮐﻪ ﻃ= 5166;ﻗﺖ ﻭﺿﻊ ﻏﻴﺮ ﺍﺧﻠ&= #65166;ﻗﻰ ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ. ﺯﻳﺮﺍ ﺻﺒﻮﺭﻯ &= #65261; ﺩﺭﺟﻪ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;،ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻣﺤﺒ&= #1617;ﺖ ﻭﻋﻘﻞ ﮐﺎﻓﻰ ﺭ&= #65165; ﻧﺪﺍﺭﻧﺪ ﺍﻣﺎ &= #65203;ﺎﻟﮑﺎﻥ ﻫﻤﻪ ﺍﺩﻳﺎﻥ،= 5165;ﺯ ﺟﻤﻠﻪ ﻣﺴﻴﺤﻴ&#= 65166;ﻥ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﻭ = ﻣﺴﻠﻤﺎﻧﺎﻥ،A= 165;ﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺑﺠ&#= 65166;ﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166;ﺧﻠﺎﻕ ﺩﻳﻨﻰ ﺑﭙﺮﺩﺍ&#= 65199;ﻧﺪ، ﻇﺎﻫﺮﺍ ﻣﺘﺪﻳ&#= 1617;ﻦ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5195;ﺍﺗﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﻰ ﺩﻳﻦ ﻭ ﻏ= 5268;ﺮ ﺳﻠﻮﮐﻰ ﻭ ﻣﺸﺮ&= #64400;ﺎﻧﻪ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻧﻤ= ﻰ ﮔﻮﻳﻢ ﻣﺠﺎﺯﺍ&#= 65173; ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﻭﻟﻰ ﺁﻧﮑﻪ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻧﮑﻨﺪ،ﺑﺨﺼﻮA= 209; ﺍﮔﺮ ﻗﺸﺮﻯ ﮔﺮ&= #65263; ﻭ ﺁﺧﻮﻧﺪ ﭘﺮﺳ&= #65176;ﻰ ﻳﺎ ﻫﻤﺎﻥ ﺻﻨﻢ = ﭘﺮﺳﺘﻰ ﺑﻨﻤﺎﻳﺪ،ﻣﺠA= 166;ﺯﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﺷﺪ&#= 65267;ﺪﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺍ&= #65197;ﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﺘ= ﻔﮑّﺮﻳﻦ ﻟﺎﻫﻮﺗﻰ ﻣﺴﻴ&#= 65188;ﻰ ﭼﻮﻥ ﺭﻳﭽﻞ ﺍﻟ&= #65252;ﺎﻧﻰ ﺩﺭﻟﺎﻫﻮت ﭙﺮ= 5261;ﺗﺴﺘﺎﻧﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span dir=3DRTL></span><span lang=3DAR-SA><span dir=3DRTL></span>،ﻳ&= #65166;( ﺭﺍﻭﺷﻦ ﺑﻮﺵ)</span><span dir=3DLTR></span><span lang=3DAR-SA d= ir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ ﺍ᥽= 1;ﺮﻳﮑﺎ،ﺍﺯ ﻣﻌﺮﻭﻓﺘﺮﻳﻦ &#= 65207;ﺎﺭﺣﺎﻥ ﺩﺭﺟﻪ ﺍﻭﻝ ﺩﻳ&= #65166;ﻧﺖ ﺍﺧﻠﺎﻕ،ﺩﺭ ﺑ= 5268;ﻦ ﻟﺎﻫﻮﺗﻴﺎﻥ ﺑ&#= 65262;ﺩﻧﺪ. ﺑﺎﺻﻄﻠﺎﺡ ﮐﻠ&#= 65268;ﺴﺎﻯ ﺍﺧﻠﺎﻗیﻴﺪﺍA= 207;ﺘﻨﺪ. ﻭ ﻧﻴﮑﻠﺴﻮﻥ ﺃ&= #65193;ﻟﺮ ﺑﺎﻳﻦ ﻓﻠﺴﻔﻪ &= #65193;ﻳﻦ ﺍﺧﻠﺎﻗﻰ،ﺷﮑA= 246; ﺍﺳﺎﺳﻰ ﻭ ﻓﻠﺴ&= #65236;ﻰ ﺩﺍﺩ. ﻭ ﻧﻬﻀﺖ ﻓ= ;ﺮﻫﻨﮓ ﺍﺧﻠﺎﻗﻰ ﺭﺍ ﻣ&= #65220;ﺮﺡ ﮐﺮﺩ. ﻧﻤﻴﺘﻮﺍ&= #65253; ﺍﺗﮑﺎﺭ ﺍﻳﻦ ﻃ&= #65198;ﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﮑﺮ ﺭﺍﻧﻤʌ= 62;ﺩ،ﻭﻟﻰ ﺍﻳﻦ ﺑﺎﺯ ﺧﻮﺍ&= #65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;. ﻣﮕﺮ ﺿﻤﻦ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ،ﺳﻴﺎﺳA= 174; ﺍﺧﻠﺎﻗﻰ ﺳﺎﻟ&#= 65242; ﺑﺮﺣﺴﺐ ﺯﻣﺎﻥ &= #65261;ﻣﮑﺎﻥ ﻭﺷﺮﺍﻳﻂ ﺩﻳﮕ&#= 65198;،ﻭ ﺑﻤﻮﺍﻓﻘﺖ ﻳﺎ &= #65193;ﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﺯﻳﺮﺍ ﻫﺮ ﻋﻤﻞ ﺑﺴﺘﻪ = ﺑﻨﻴّﺖ ﻭ ﻧﺘﻴﺠﻪ ﺁﻥ ﺍ= ﺳﺖ. ﮐﻪ ﺍﻳﻨﺎﻥ ﻧﺘ&= #65268;ﺠﻪ ﺭﻭﺣﻰ ﻧﺪﺍﺭﺩ. = ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﮔﺮ ﻣ= ﺼﻠﺤﺘﻰ ﺑﺨﺎﻃﺮ ﻣﻨﺎﻓ&#= 65226; ﺩﻧﻴﻮﻯ ﺩﻳﮕﺮ&#= 65263;،ﭼﻨﻴﻦ ﺍﺧﻠﺎﻗﻰ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻣﻌ= ﺮﻭﻑ ﺑﻨﻴﮑﻮﺋﻰ ﺑﺎ&#= 65207;ﻨﺪ،ﻭﭘﻴﺮﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﮐﻠ&= #65268;ﺴﺎﻯ ﺧﻮﺩ ﺟﻤﻊ ﮐﻨﺪ = ﻳﺎ ﺣﺎﺟﻰ ﺁﻗﺎﺋی &#= 65208;ﻮﻧﺪ ﮐﻪ ﻣﺮﺩﻡ ﺍﻣﻮ&= #65165;ﻝ ﺧﻮﺩﺭﺍ ﻧﺰﺩ ﺁ&= #65255;ﺎﻥ ﺑﺎﻣﺎﻧﺖ ﺑﮕﺬ&#= 65165;ﺭﻧﺪ. ﭘس ﺍﻳﻨﺎﻥ ﺑﺄ&#= 65211;ﻞ ﻫﺪﻑ ﻣﺴﻴﺢ ﻭﻣ&= #65188;ﻤﺪ ﻭﺯﺭﺩﺷﺖ ﻭ ﺧﺪ&= #65165;ﻭﻧﺪ ﮐﺎﺭﻯ ﻧﺪﺍﺭﻧ&#= 65194; ﺑﻠﺬﺗﻰ ﻭﺳﻮﺩ&#= 65263; ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5259;ﻤﺎﻥ ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ &= #65153;ﻧﻬﺎ،ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ ﻧﻴﮑﻮ&#= 64400;ﺎﺭﻯ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺳﺎﻟﻚ ﻧﻴﺰ ﻓ= ﺮﺻﺖ ﭼﻨﻴﻦ ﺍﻋﻤﺎﻝ &= #65191;ﻴﺮی ﺮﺍ ﻧﺪﺍﺭﺩ. ﺍﻟ= ﺒﺘﻪ ﻋﻔﻮ ﻭ ﺑﺨﺸﺶ ﺩ= ﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﭼ= ﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻌﻨﻮﺍﻥ = ﻭﻟﻰّ ﺍﻟﻬﻰ،ﺁﻧﻬﻢ = 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺩﺳﺘﻮﺭ ﺍﺧﻠﺎﻕ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺑﺮﺍﻯ ﻋﻤﻮﻡ = ﻧﺼﻴﺤﺖ ﻣﻴﮑﻨﺪ ﮐﻪ ﻣﻌ&= #65252;ﻮﻟﺎ ﮔﻮﺵ ﺷﻨﻮﺍﺋﻰ &= #65255;ﻴﺴﺖ. ﺯﻳﺮﺍ ﺍﻋﺘﻘﺎ&#= 65193; ﺑﻤﻘﺎﻡ ﺍﻟﻬﻰ &= #65267;ﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻧ&#= 65194;ﺍﺭﻧﺪ. ﺍﻳﻦ ﭘﻴﺮﻭﺍﻥ &= #65193;ﻳﻨﻰ ﺩﺭ ﻃﺮﻳﻘﺖ ﺍﺧ&= #65248;ﺎﻗﻰ ﺑﺠﺎﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ، ﺻﺤﺒﺖ ﺍﺯ ﺭؤﻳ&#= 65166;ﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﻫ&= #65252;ﻴﺸﮕﻰ ﺍﺯ ﻣﺪﻳﻨﻪ ﻓﺎ&= #65215;ﻠﻪ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ. ﮐﻪ ﻣﺪﻳﻨﻪ ﺑﺎ = ﺩﻳﻦ ﻭﺭﺯﻯ ﺍﺳﺖ. ﻭ ﻓ= ;ﺎﺿﻠﻪ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﻓ&= #65216;ﺎﻳﻞ ﻣﻘﺎﻣﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﻋﻘﻠﻰ ﻭ ﺑﻴﺎ= ﻧﻰ ﻭﺍﺧﻠﺎقی که = 5;ﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65255;ﺪ. ﻭﺑﺠﻬﺎﻥ ﺟﻬﻨ&#= 1617;ﻤﻰ ﻣﺪﺍﻡ ﻧﺴﻠﻬﺎ&#= 65263; ﺟﺪﻳﺪ ﺟﺎﻫﻞ ﺑ&= #65170;ﺎﻟﺎ ﻣﻴﺮﺳﻨﺪ، ﺗﺎ &#= 65193;ﺭ ﻧﻬﺎﻳﺖ کمالا= ;ت ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻧﺪ. ﻟﺬﺍ ﻫﻴﭻ ﮔﺎﻩ = ﺍﻳﻦ ﺟﻬﻨّﻢ ﺟﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭﻣﻄﻤﺌﻦ ﻧﺨﻮ&#= 65165;ﻫﺪﺑﻮﺩ. ﺣﺘﻰ ﻫﺮﭼﻪ ﺗﻤ&= #65194;ﻥ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺩ&#= 1548;ﻳﺎ ﻗﺪﺭﺕ ﺭﺟﺎﻝ ﺩ&= #65267;ﻨﻰ ﺑﻴﺸﺘﺮ ﺷﻮﺩ ﮐ&= #65258; ﺍﻣﺮﻭﺯ ﻫﺴﺖ،= 5261;ﻟﻰ ﺍﺧﻠﺎﻕ ﻓﺎﺳﺪ &= #65169;ﻴﺸﺘﺮ ﺷﺪﻩ ﺍﺳﺖ. ﺁﺯﺍ= ﺩﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺍﺩﻥ ﻧﻴﮑʌ= 62; ﺍﺳﺖ، ﻭﻟﻰ ﺑﺮﺍﻯ ﺟﺎ&= #65259;ﻞ ﻭ ﻃﻔﻞ ﻭﮐﻢ ﻋﻘ= ﻠﺎﻥ ﻧﻴﮑﻮ ﻧﻴﺴﺖ. ﻭ= ﺣﺘﻰ ﺑﻴﻤﺎﺭ ﺭﻭﺣﻰ &= #65197;ﺍ ﺩﺭ ﺗﻴﻤﺎﺭﺳﺘ&#= 65166;ﻥ ﺑﺰﻧﺠﻴﺮ ﺑﺎﻳ&#= 65194; ﺑﺴﺖ. ﭼﻮﻥ ﻳﻚ ﺣ= ;ﻴﻮﺍﻥ ﻭﺣﺸﻰ ﺩﺭﻧﺪﻩ&#= 1548;ﺑﺎﻳﺪ ﺩﺭ ﺣﺒس ﻮ ﻗﻴﺪ = ﻭ ﺑﻨﺪ ﺑﺎﺷﺪ. ﺍﺻ= ﻮﻟﺎ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺗﺤﻘﻖ ﻣﺎﺩﻯ ﺩ&= #65197; ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ&#= 1548;ﻣﮕﺮ ﺩﺭ ﭼﻨﺪ ﭘﺮﺳﻨ&= #65246; ﺭﺳﻴﺪﻩ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ. ﻳﺎ ﺍﺻﻄ= ﻠﺎﺣﺎ ﺩﺭ ﺟﺎﻣﻌﻪ ﻭﻟ&= #65166;ﻳﺖ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﻭ ﺧﺎﻧﻘﺎﻩ ﺍﻭ = ﻭ ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65194;. ﻫﻤﻴﺸﻪ ﺟﻬﺎﻥ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﻓﺼﻮﻝ &= #65251;ﺨﺘﻠﻒ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #65193;ﺭ ﺧﻮﺩ ﺩﺍﺭﺩ،ﻭ &#= 65255;ﺴﻠﻬﺎﺋﻰ ﺍﺯ ﺍﻧﻮﺍﻉ ﮔﻴ&= #65166;ﻫﻰ ﺑﺤﻴﻮﺍﻧﻰ ﻭ ﺍ&= #65199; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﻔﺼﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭﺍﺭﺩ ﺟﻬﺎﻥ ﻣ&= #65268;ﮕﺮﺩﻧﺪ. ﻭﺑﺮﺍﻯ ﻫﻤﻴﺸ&#= 65258; ﻣﺸﮑﻞ ﺍﺧﻠﺎﻕ &= #65187;ﻞ ﺷﺪﻧﻰ ﻧﻴﺴﺖ ﻣ&= #64405;ﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺩﺭ ﻣﺤﺪﻭﺩﻩ = ﻫﺎﻯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ. ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﺭ&= #65183;ﻪ ﺍﻭﻝ ﺑﺎﻳﺪ ﺑﺮ&= #65165;ﻯ ﺣﻔﻆ ﺟﺎﻥ ﺧﻮﺩ = ﺑﮑﻮﺷﺪ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮ= ﺩ ﮐﻨﺪ،ﻭ ﺍﻟّﺎ = 5191;ﻴﻠﻰ ﺯﻭﺩ ﺩﺭﻳﺪﻩ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﺑﺪﺗﺮ ﺍﺯ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﺧﻮﺍﻫﺪﺷﺪ. ﻭ ﻫ= ﺮﮐس ﺩﺭﻫﺮﺳﻄﺢ ﺍﺧ&#= 65248;ﺎﻕ ﺍﻟﻬﻰ که هست ʋ= 69;ﺎﺯ ﺑﺎﻳﺪ ﺑﺴﻄﺢ ﺑ&= #65166;ﻟﺎﺗﺮ ﺩﺭﭘﺎﮐﺴﺎﺯﻯ &#= 65169;ﻴﺸﺘﺮ ﺭﻭﺍﻥ، ﻭﮐﺴﺐ &#= 65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;،ﺗﺎ ﺍﺧﻠﺎﻕ ﻧﺰﺩﻳ&#= 64401;ﺘﺮ ﺑﺎﺧﻠﺎﻕ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻳﺎ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺧﻮﺩ،ﻭ ﻳﺎﺑﺮ= 5167;ّﺭﺣﻤﺎﻥﭘﻴﺪ= ;ﺍﮐﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻳ= ﭽﻞ ﻧﻴﺰ ﭼﻮﻥ ﮐﺎﻧ&= #65174;،ﺍﺯ ﺷﻨﺎﺧﺖ ﻭﺍﻗﻊ &= #65153;ﻧﻄﻮﺭ ﮐﻪ ﻫﺴﺖ ﻣﻨﺼﺮ&= #65233; ﺷﺪ ﺍﻟﺒﺘﻪ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻭﺍﻗﻊ ﻳﺎ ﻗ= ﻮﺍﻧﻴﻦ ﺍﺯ ﺣﻘﻴﻘﺖ ﺩﺭ = ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻧﺎﺳﻮﺗ&#= 65264; ﻣﺎ،ﺁﻧﻬﻢ ﺑﺮ= 5165;ﻯ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ&#= 65207;ﺪﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻭ ﻧمی ﺘﻮﺍﻥ ﺁﻧ= 5198;ﺍ ﭘﻴﺪﺍ ﮐﺮﺩ. ﻧﻪ= ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻘﻞ ﺧﺎﻟﺺš= 8;ﻭ ﻧﻪ ﺩﺭ ﺍﺧﻠﺎﻕ = ﺧﺎﻟﺺ ﮐﻪ ﻫﺮ ﺩﻭﻯ ﺁﻧ= ﻬﺎ ﺍﻳﺪﺁﻝ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻣﮕﺮ ﺭﻭﺵ ﺣﻘﻴ&= #65240;ﺖ ﺑﻴﻨﻰ ﺁﻧﻬﺎ ﺩ&= #65197;ﺳﺖ ﻭ ﻳﺎ ﻣﻴﺴّﺮ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺩ= ﺭ ﺳﻠﻮﻙ ﺳﺎﻟﮑﺎ&#= 65253;،ﺁﻧﻬﻢ ﭘس ﺍﺯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺭﻭﺍﻥ،ﮐﻪ ﻋﻠ= 605; ﻮ ﮐﺎﺭﺩﺭﻭﻳﺶ &= #65261;ﻣؤﻣﻦ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ، ﻫﻤﻴﻦ ﺗﺰﮐﻴﻪ &= #65259;ﺎ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺁﻧﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﺳﻤﺒﻮﻟﻬﺎﺋﻰ &#= 65165;ﺯ ﺁﻳﻨﺪﻩ ﻧﻴﺎﻣ&#= 65194;ﻩ،ﻭ ﺣﻘﺎﻳﻖ ﻭﺍﻗﻌ&#= 65264; ﻧﮕﺮﺩﻳﺪﻩ،ﻣA= 268;ﺘﻮﺍﻧﻨﺪ ﺷﻨﺎﺧﺖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻤﺎﻳﻨﺪ.= ﻭﺧﻮﺩﺭﺍ ﺍﺯ ﻭﺍﻗﻊ ﺑﺸﺮ&= #65263; ﺑﺤﻘﻴﻘﺘﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺳﺎﻧﻨﺪ ﮐﻪ &= #65187;ﺪ ﺃﮐثر ﺑﺮﺍﻯ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ ﻭﺍﻗﻊ ﻧﻴﺰ ﺑﺮ&= #65187;ﺴﺐ ﻗﺪﺭﺕ ﻋﻘﻞ ﺍﻧ&= #65204;ﺎﻥ،ﻭﻣﻘﺪﺍʋ= 97; ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ &= #65175;ﺠﺮﺑﻪ ﻋﻠﻤﻰ ﺳﻠﻮﮐﻰ&#= 1548;ﻣﻴﺘﻮﺍﻥ ﻭﺍﻗﻊ ﺭﺍ ﺷﻨﺎ&= #65191;ﺖ،ﮐﻪ ﻣﻨﺎﺳب همان ا= ;ﻧﺴﺎﻥ ﺍﺳﺖ. ﻳﮑﻰ ﻣﻮ ﻣ= ;ﻴﺒﻴﻨﺪ ﻭ ﻳﮑﻰ ﭘﻴﭽﺶ ﻣ= ﻮ،ﺩﻳﮕﺮﻯ ﻫﻤﺎﻥ ﭘﻴﭽﺶ ﻣ&= #65262; ﺭﺍ ﺑﺮ ﺟﻤﺠﻤﻪ = ﺍﺳﮑﻠﺖ ﺍﺳﺘﺨﻮﺍﻧﻰ ﭘ&#= 65262;ﺳﻴﺪﻩ ﺩﺭ ﮔﻮﺭ ﻣﻰ ﺑﻴ= ﻨﺪ. ﻳﮑﻰ ﺍﻣﺮﻭﺯ ﺭ&= #65165; ﺑﻬﺘﺮ ﻣﻰ ﺑﻴﻨ&= #65194;،ﻭ ﺩﻳﮕﺮﻯ ﻓﺮﺩﺍ&#= 65263; ﻧﻴﺎﻣﺪﻩ ﺭﺍ. ﺍ= ﻣﺮﻭﺯ ﻗﺪﺭت ﺒﻴﺸﺘﺮ برای ﺗﺼﻮﺭﻭ ʌ= 07;ﻨﺎﺧت ﺪﺍﺭﺩ،ﻭﺍﺯﻋA= 240;ﻞﺯﻣﺎﻥﺟﻠﻮﺯ= ;ﺩﻩﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﺍﻣﺎ ﺷﻨﺎ= ﺧﺖ ﺣﻘﻴﻘﺖ،ﻳﻌﻨA= 264; ﺩﻳﺪﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻄﻠﻖ ﺍﻟﻠﻪ،= 5175;ﺎ ﺃﺑﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺠﻬﻮ= ;ﻝ ﻣﻴﻤﺎﻧﺪ. ﻣﮕﺮ = ﻓﺮﺿﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﺃﺑ&= #65194;ﻳّﺖ ﻣﻄﻠﻖ،ﺭﻭﺣﻰ = 4400;ﺎﻣﻞ ﺷﺪﻩ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5165;ﺯﺗﺠﻠّﻴﺎت اﻟﻬﻰ، ﺑﻨﻮﺭ = 5165;ﻟﺄﻧﻮﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺭﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﺑﺮﺳﺪ ﮐﻪ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﺍﻭﺭﺍ ﭘ&= #65268;ﺪﺍ ﮐﻨﺪ. ﺁﻧﮕﺎﻩ ﻣ= ﻴﺘﻮﺍﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﺩﺭ ﻧ= ﻮﺭ ﺍﻭ ﺑﺒﻴﻨﺪ. ﮐﻪ= ﺍﻟﻠﻪ ﻣﻮﺟﻮﺩﻯ ﺑﺎ ﺗ&= #65254; ﻧﻴﺴﺖ. ﻭﺗﻨﻬﺎ = ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﺻﻠﻰ ﻭ ﺭ= ﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﻫﻤ&#= 65258; ﻣﻮﺟﻮﺩﺍت ﻤﻴ= 5170;ﺎﺷﺪ. ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ، ﻫﻤﺎﻥ &#= 65191;ﺪﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ = ﻫﺴﺘﻴﻬﺎ ﺩﺭﻋﻤّاءﻧﻴ᥸= 4;ﺖ. ﺭﻳﭽﻞ ﺑﻨﻴﮑﻮ&#= 65163;ﻰ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5187;ﻘﻴﻘﺖ ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﮐ&= #65166;ﺭﺵ ﭼﻮﻥ ﭘﺪﺭ ﺑﺮﺍ&= #65263; ﻓﺮﺯﻧﺪ ﺍﺳﺖ. ﻭ= ﺍﻳﻦ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﻫﺮ ﺭﻭﺡ ﺩﺭ ﻫﺮ= ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﻧﻮ&= #65227;ﻰ ﺍﺳﺖ. ﮐﻪ ﺍﺩﺍﺭ= ﻩ ﺍﻣﻮﺭ ﺟﺴﻤﻰ ﻭ = ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﻣﻮﺟ&#= 65262;ﺩﺍﺕ. ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺴ&= #65166;ﻥ ﺑﺨﺼﻮﺹ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﻧﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﻏﻴﺮ ﺳﺎﻟﻚ،ﻋ= 5252;ﻠﺎ ﺑﺮﺧﻠﺎﻑ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺗﺪﺑﻴﺮﻯ ﻓﺮﺷ&#= 65176;ﻪ ﻣﺪﺑّﺮ ﺧﻮﺩ ﻋ&#= 65252;ﻞ ﻣﻴﮑﻨﺪ. ﻭﻯ ﻣﻴ= ﮕﻮﻳﺪ،ﮐﻪ ﺩﻳﻦ ﺭﺑﻄﻰ ﺑﻤ&= #65228;ﺮﻓﺖ ﻣﺎ ﻧﺪﺍﺭﺩ. ﺑﻠ= ﮑﻪ ﺑﺘﻠﺎﺵ ﻋﻤﻠﻰ &= #65261; ﻓﺸﺮﺩه ﻤﺎ ﻣﺮ&#= 65169;ﻮﻁ ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﺩ= ﺭﺳﻠﻮک اﻟﻬﻰ ﻭﻣﻌﺮﻓ= 5174; ﻧﻈﺮﻯﻣﻄﺮﺡ ﻧ&#= 65268;ﺴﺖ،ﺍﻣﺎ ﺩﺭ ﺷﻬﻮﺩ ﺗﺠﻠ&= #1617;ﻴﺎت ﺨﺪﺍﻭﻧﺪ ﻣﻌﺮ&#= 65235;ﺖ ﺷﻬﻮﺩﻯ،ﻭ ﺩﺭ= 5169;ﺎﺯﮔﺸت ﺒﺨﻠﻖ ﺧﻮﺩ ﻣﻌ&= #65198;ﻓﺖ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ،ﺑﻮﻯ ﺍ= 5247;ﻬﺎﻡ ﻟﺪﻧّﻰ ﻣﻴﻨﻤ= 5166;ﻳﺪ. ﻭﻫﺮ ﺗﻠﺎش غی= 85;ﺳﺎﻟﮑﺎﻥ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65165;ﺳﺖ. ﻭ ﺗﻠﺎﺵ ﻋﺒﺎﺩ&= #65263; ﻗﺸﺮﻳّﻮﻥ ﺷﺮ= 5241; ﻭﺟﻬﻨّﻢ ﭘﺮﻭ= 5197;ﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺁ&= #65255;ﭽﻪ ﭘﻴﺮ ﻣﻴﮕﻮﻳﺪ &= #65261;ﻣﻴﺨﻮﺍﻫﺪ، ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭ&#= 65193; که ﺪﻟﺎﺋﻞ ﺁﻧ= 5198;ﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﭙﺮﺳﺪ. که ʃ= 45;ﻴﺮﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘﻪ ﺍﺳﺖ&= #1548;ﻭ ﺟﺰ ﺟﻨﺒﻪ ﺧﻴﺮ = ﻭﺻﻠﺎﺡ ﺳﺎﻟﻚ ﭼﻴﺰﻯ ﻧ&= #65252;ﻰ ﮔﻮﻳﺪ. ﻣﻌﺮﻓﺖ = ﻭﺍﻗﻌﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﺷﻬﻮﺩ &= #65207;ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﺳﺖ. ﺗ&= #65166; ﺩﺭﻧﻮﻉ ﻓﻮﻕﺑ&#= 65208;ﺮﻯ ﺁﻳﻨﺪﻩ ﺭﻭﺡ ﻣ&= #65262;ﻓﻖ ﺑﺸﺮﻯ، ﺩﺭﻭﻟ= 5166;ﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﺧﺪﺍﻯ ﺁﺳﻤﺎﻧﻰ ﻣﺴﻴ&#= 65186; ﻭ ﺳﻮﺳﻴﺎﻧﺶ ﺳ&= #65262;ﻡ ﺯﺭﺩﺷﺖ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﻓﻮق ﺒﺸﺮﻯ ﻣﻴ&#= 65204;ّﺮ ﻣﻴﺒﺎﺷﺪ. ﻣﻌﺮ&= #65235;ت ﻨﻈﺮی ﻤﻘﺪﻣﺎ= 5175;ﻰ ﻧﻴﺰ ﻟﺎﺯم اﺳ= 5174;،ﻭﻟﻰ ﻧﻪ ﺑﺪﺍﻧچه ﻘ= 5208;ﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﺑﻬﺮ ﺩ&= #65267;ﻨﻰ ﻣﻴﮕﻮﻳﻨﺪ. ﺑﻠ&= #64401;ﻪ ﺁﻧﭽﻪ ﭘﻴﺮ ﺩﺭ = ﺗﻌﻠﻴﻤﺎﺕ ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ &= #65191;ﻮﺩ ﻣﻴﮕﻮﻳﺪ. ﺁﻧﻬ&= #65250; ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺑﻴﺸﺘﺮ،ﺩﺭﻙ = 5251;ﻘﺼﻮﺩ ﭘﻴﺮ ﻭ ﺍﺻﺎﻟت &= #65153;ﻥ ﻣﻌﻠﻮﻡ ﺳﺎﻟﻚ &= #65251;ﻴﺸﻮﺩ. ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65251;ﻴﺸﺎﺳﺪ، ﻭ ﺟﺰﺋﻰ ﺍﺯ ﻫﺴ= ﺘﻰ ﻭﺧﺪﺍﻭﻧﺪﻣﻴ= 4405;ﺮﺩﺩ. ﺣﺘﻰ ﺍﺳﺘﻌﺪﺍ&#= 65193;ﻭﺑﻬﺘﺮﻯ ﻫﺎﻯ ﺑﻴﺸﺘﺮﻯ &= #65165;ﺯ ﻣﺎﻫﻴّﺖ ﺍﻟﻬ= 5264; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺩ&= #65197; ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭ&#= 65193;. ﮔﻮﺋﻰ ﺩﻳﻦ ﺍﺧ&= #65248;ﺎﻗﻰ ﺭﻳﭽﻞ،ﺗﻌﺒﻴA= 198;ﻯ ﺭﻓﺘﺎﺭﻯ ﻗﺎﺑ&#= 65246; ﻓﻬﻢ ﻋﻮﺍﻡ، ﺍ&#= 65199; ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﻭ&= #65261;ﻇﻴﻔﻪ ﺩﺭﺳﺖ ﻋﺒﺎﺩﻯ &= #65261;ﺍﻟﻬﻰ ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ &= #65197;ﺍ ﻣﻄﺮﺡ ﻣﻴﮑﻨﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5191;ﻮﺩﺭﺍ ﺷﻨﺎﺧﺘﻦ ﺩﺭ ﺩ&= #65267;ﻦ ﻭﺭﺯﻯ ﺩﺭﺍﺣﻮ&#= 65165;ﻝ ﺭؤﻳﺎﺋﻰ ﻣﻴﺒ= 5166;ﺷﺪ. ﻣﻌﺎﻳﺒﻰ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺳﺎﻟﻚ ﻇﺎﻫﺮ ﻣ&= #65268;ﮕﺮﺩﻧﺪ،ﮐﻪ ﭘﻴﺮ ﺁﻧﻬﺎ ﺭﺍ = ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣﺸﺨّﺺ &#= 65251;ﻴﮑﻨﺪ. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65251;ﺘﻨﻔّﺮ ﺍﺯ ﻋﺎﺩﺕ ﻭ ﺻﻔ= ﺘﻰ ﺩﺭ ﺧﻮﺩ ﻣﻴﺸﻮ&= #65193;،ﻭ ﻃﺒﻌﺎ ﺑﺮﺍﺣﺘ&#= 1740; ﻤﻴﺘﻮﺍﻧﺪ ﺁﻧ&#= 65198;ﺍ ﺗﺮﻙ ﻧﻤﺎﻳﺪ. ﺣ= ﺘﻰ ﺻﻔﺖ ﻋﮑس ﺁﻧﺮ&#= 65165; ﺩﺭﺗﺤﻠﻴﻪ ﻭﺁ&#= 65251;ﻮﺯﺵ ﭘﻴﺮ ﮐﺴﺐ ﻭ ﺗث&= #1576;یت ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺑﺮﺗﺮ ﺍﺯ ﻫﺴﺘ&= #65264; ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ&#= 1548;ﺍﺯ ﻫﺴﺘﻰ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩﺵ ﺍﺳﺖ. ﮐﻪ ﻫﻨﻮﺯ= ﺩﺭ ﻓﺼﻮﻝ ﭘﺎﺋﻴﻦ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺗﺎ ﺭﺳﻴﺪﻥ ﺑ= ﺮﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ،ﺑﺎﻳA= 194; ﻫﺴﺘﻰ ﻫﺎﻯ ﺑﻬ&= #65176;ﺮ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65194;. ﻭﭼﻮﻥ ﺑﻤﺮﺍﺗ&#= 1576; ﺸﻬﻮﺩﻯ ﺗﺎ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺒﺮﺳﻨ= 5194;، ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ،ﺑﺘﻮﺍﻧA= 194;ﺑﺒﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﻣﺎ&#= 65259;ﻮﻯ ﻧﻮﻋﻰ ﻭﻋﻘﻠﻰ &= #65261;ﺍﺧﻠﺎﻗی ﺪﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﺑﻤﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮﻯ ﺗﻌﺎﻟﻰ ﺑﻴﺎﺑ&#= 65194;. ﺷﻨﺎﺧﺖ ﻫﺴﺘﻰ&#= 1548;ﺑﻤﻌﻨﻰ ﺷﻨﺎﺧﺖ ﺁﻧﭽﻪ &= #65169;ﻬﺘﺮ ﻭ ﺑﻴﺸﺘﺮﻃﺒﻴ&#= 65228;ﺖ ﺭﺍ ﻏﺎﺭﺕ ﮐﻨﺪ = ﻧﻴﺴﺖ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻘ&= #65262;ﻝ ﻋﺮﻓﺎ ﻋﺎﻟﻢ ﺃ&= #65211;ﻐﺮ ﺍﺳﺖ،ﺍﮔﺮ ﻫﺴ= 5176;ﻰ ﻋﺎﻟﻢ ﺃﮐﺒﺮ ﺧ&= #65262;ﺍﻧﺪﻩ ﺷﻮﺩ. ﺗﺤﮑّﻢ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮ ﻃﺒﻴﻌﺖ ﻫﺴ&= #65176;ﻰ ﺗﻨﻬﺎ ﺩﺭ ﺟﻨﺒ&= #65258; ﺍﺻﻠﺎﺣﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻔﻴﺪ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻭﺣﻴﻮﺍﻧﺎت ﻮ &#= 64404;ﻴﺎﻫﺎﻥ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎﻳ= ﺪ ﺍﻭل ﺸﺨﺺ ﻫﺴﺘ&#= 65264; ﺧﻮﺩﺭﺍ ﺑﺸﻨﺎ&#= 65203;ﺪ. ﺁﻧﮕﺎﻩ ﺷﻨﺎﺧ&#= 65174; ﺧﺪﺍ ﻭﻃﺒﻴﻌﺖ &= #65251;ﻴﺴّﺮ ﺍﺳﺖ. ﺧﺪﺍﺷﻨﺎ&= #65203;ﻰ ﺩﺭﺧﻮﺩ ﺷﻨﺎﺳ&#= 65264; ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﮔ&= #65236;ته اﻧﺪ. ﻭﺍلاّ ﻫA= 198; ﺍﻧﺴﺎن ﻨﺎﺑﮑ= 5166;ﺭﻯ ﻧﻴﺰ ﺧﻮﺩﺷﻨﺎ&#= 65203;ﻰ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺷﻨ= ﺎﺧﺖ ﻣﻔﺎﺳﺪ ﻧﺎﺩﻳ&#= 65194;ﻩ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65255;ﺪﺍﺭﺩ. ﻫﺪف ﭙﻴﺮﻭﺯﻯ &#= 65169;ﺮ ﺟﻬﺎﻥ ﻭﻃﺒﻴﻌ&#= 65174; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 4344;ﻴﺮﻭﺯﻯ ﺑﺮ ﺫﺍﺕ ﺧﻮﻳﺸ&= #65176;ﻦ ﻣﻴﺒﺎﺷﺪ. که ﻨ&#= 64405;ﺬﺍﺭﺩ ﻋﻘﺪه ﺮﻭﺍﻧﻰ= 548;ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻓﮑﺮ ﻭ ﺗﻦ ﺍ= ;ﻧﺴﺎنی اﻭ ﺃثر ﺟﺎﻫﻠA= 166;ﻧﻪ ﻭﻣﻨﻔﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﮕﺬﺍﺭﺩ. ﺣﺘﻰ = ﺍﮔﺮ ﻟﺬﺕ ﺟﻮﺋﻰ ﺩﺭ = ﻣﻴﺎﻥ ﺑﺎﺷﺪ ﮐﻪ ﺧﻮﺩ = ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﻌﺪ ﺍ&= #65199; ﻣﺮﮒ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﻭ ﺗﮑﺮﺍﺭ ﻣﮑﺮ&= #65197; ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263;. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ = ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ،ﺑﻨ= 5262;ﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ = ﻗﺎﺋﻢ،ﺩﺭ ﮐﺴﺐ ﮐﻤﺎﻟﺎﺕ &= #65165;ﻟﻬﻰ ﺍﻭ،ﻭﺷﻨﺎﺧﺖ = 5187;ﻘﺎﻳﻖ ﺍﻟﻬﻰ ﺩﺭﺗﺠﻠ&#= 1617;ﻴﺎت اﻟﻬﻰ ﺑﺮﺳﺪ ﻭ &= #65207;ﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺗﺮﻳﻦ ﻣﻘﺎﻡ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﺷ&= #65256;ﺎﺧﺖ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺑﺎﻟﺄﺧ= ﺮﻩ ﺁﺯﺍﺩﻯ ﺧﻮﺩ ﺭ&= #65165; ﺑﺪﺳﺖ ﺁﻭﺭﻳﻢ &= #65261;ﻧﻪ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻥ = ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ ﺑﻠﮑﻪ ﺍ&= #65199; ﻓﻄﺮﺕ ﺟﺎﻫﻠﺎ&#= 65255;ﻪ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻭ ﺁﺯﺍﺩﮔ&= #65264; ﺍﺯ ﻗﻴﺪ ﺧﺮﺍﻓ&= #65166;ﺕ ﻭ ﻋﻘﺎﻳﺪ ﻧﺎﺩ&= #65197;ﺳﺖ ﻗﺸﺮﻯ ﺑﻨﺎﻡ ﺧ&= #65194;ﺍ ﺷﻨﺎﺳﻰ ﻭ ﺁﺯﺍ&= #65193;ﻯ ﻭﻧﺠﺎﺕ ﺍﺯ ﺳﻮ&= #64404;ﻨﺪ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; که ﭽﻮن ﺒﺸﻬﻮA= 193; ﻧﻬﺎﺋی ﺮﺳﻴﺪ= 5267;م ﺁﺯﺍﺩ ﺍﺯ ﺳﻮﮔ&= #65256;ﺪ ﺧﻮﺩ ﻫﺴﺘﻴﻢ. ﻭ= ﻧﻴﺰ ﺍﺯ ﻓﺼﻞ ﻭ ﺍﺯﺣ= ﺘﻰ ﻧﻮع ﺒﺸﺮﻯ ﺧﻮ&#= 65193; ﻧﺠﺎﺕ ﻣﻴﻴﺎﺑ&#= 65268;ﻢ، ﻭﺷﺎﻳﺴﺘﻪ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ می گرﺩﻳﻢ. ﻭ ﺑﻴﺶ &= #65165;ﺯ ﺍﻳﻦ ﺑﺪﻭﺭ ﺧﻮ&= #65193; ﮔﺮﺩﺵ ﻧﮑﻨﻴﻢ &= #65261;ﭼﻮﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻝ &= #65191;ﻮﺵ ﺑﭽﺮﻳﺪﻥ ﺩﺭ ﻣ&= #65198;ﺗﻊ ﺳﺮﺳﺒﺰ ﺟﻬﺎﻥ &= #65255;ﺒﺎﺷﻴﻢ،ﮐﻪ ﭘﺮﻭﺍﺭ ﺩﺭﻳﺪ&#= 65257; ﻧﺸﻮﻳﻢ، ﻭ ﻣﺎ&#= 65245; ﻭ ﻟﺬﺕ ﻭ ﺳﺘﻤﮑ= ﺎﺭﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﻓﺮ&= #65165;ﻫﻢ ﻧﻨﻤﺎﺋﻴﻢ. </span><span dir= =3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻳ= ﭽﻞ ﻧﻴﺰ ﺑﺮﺍﻯ ﺍﻳ&= #65254; ﭘﻴﺮﻭﺯﻯ،ﻧﻴA= 166;ﺯ ﺑﮑﻤﻚ ﻣﺒﺪﺃ ﺩ&= #65267;ﻨﻰ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ. = ﮐﻪ ﮐﻤﻚ ﺑﮕﻴﺮﻳﻢ. = ﻭﻟﻰ ﺗﺼﻮﺭ ﺑﺴﻴﺎﺭ&#= 65263; ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65193;ﻳﻦ ﻫﻤﺎﻥ ﻣﺠﻤﻮﻋ&#= 65258; ﺳﺎﺯﻣﺎﻧﻬﺎﻯ &#= 65239;ﺸﺮﻯ ﻭﺍﺳﻤﻰ ﻭﺭﺳﻤ&#= 65264; ﺍﺩﻳﺎﻥ،ﺩﺭ ﺁ= 5191;ﻮﻧﺪﻫﺎ ﻭ ﮐﺸﻴﺸﺎﻥ ﻭ ﻣ= ﻠّﺎﻳﺎﻥ ﺍﺳﺖ. ﻭﻟﻰ ﺗﻨﻬ= ﺎ ﺍﻣﮑﺎﻥ ﮐﺎﺭ ﮐ&= #65204;ﺐ ﭘﻴﺮﻭﺯﻯ ﻭ ﻧﺠ&= #65166;ت ﺒﺎﺧﺪﺍﻭﻧﺪ ﺍ&#= 65203;ﺖ ﮐﻪ ﺑﻤﺎ ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻭ ﺯﻧﺪﻫﺎﻯ ﺭﺍ = ﻣﻌﺮﻓﻰ ﻧﻤﺎﻳﺪ،ﺗﺎ ﺑ= 5252;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺷﻬﻮ&#= 65193;ﻯ، ﺩﻳﭙﻠم هاﻯ ﻣA= 262;ﻓﻘﻴّﺖ ﻣﺮﺣله اﻯ ﺳﺎA= 247;ﻚ ﺭﺍ ﺩﺭ ﻫﻔﺖ ﻣﺪ= ﺭﻙ ﻣﻴﺪﻫﺪ. ﻭﻯ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﮕﻮﻳﺪ،ﺑﺮᥴ= 5;ﻯ ﺭﺳﻴﺪﻥ ﺑﻬﺪﻑ &= #65169;ﺎﻳﺪ ﻓﺪﺍﮐﺎﺭﻯ ﮐﻨ&#= 65250;،ﻭﻟﻰ ﻧﻪ ﺑﻤﻌﻨﻰ فد= 575;ی ﻓﺮﺩ ﺑﺮﺍﻯ ﺟﻤ&= #65226;،ﺑﻠﮑﻪ ﻓﺪﺍ ﺷﺪﻥ ﻓﺮﺩ&= #65263;،ﮐﻪ ﺑﺮﺍﻯ ﺟﻤﻊ ﺷﺪ&= #65253; ﺑﻤﺮﺍﺗب اﻟﻬA= 264; ﺑﺎﻟﺎﺗﺮ، ﻳﺎ= 5259;ﻤﺎﻥ ﺟﻢ ﺷﺪﻥ ﻭﺍﻟﻬ&= #65264; ﮔﺮﺩﻳﺪﻥ. ﺍﺳﺖ.= ﭘسﻫﺮ ﻣﺒﺪﺃ ﺩﻳﮕﺮﻯ &= #65169;ﺎﺯﻗﺸﺮﻯ ﮔﺮﻯ ﻭﺧﻮﺩ ﻓﺮ&= #65267;ﺒﻰ ﻭ ﺗﻘﻮﻳت عقد = 7; ﻫﺎﻯ ﺭﻭﺣﻰ ﺑﺠﺎﻯ ﺗ&= #65216;ﻌﻴﻒ ﻧﻔس ﺎﻣّﺎﺭﻩ = 5165;ﺳﺖ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺎ= ﻳﺪ ﺁﻧﺮﺍ ﺩﺭ ﻳﻚ ﻣ= ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﮐ= ﺸﺖ،ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﻬﻮﺩ ﺁﺧﺮ ﻳﺎ = ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺴ&#= 1617;ﺮ ﺭﺳﻴﺪ. ﺗﺎ ﺩﺭ ﺗ= ;ﻮﻟﺪ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65228;ﺪﻯ،ﺑﺎﺯ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻗﺎﺋﻢ ﺭﺳﻴﺪ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65194;ﺍﺷﺖ. ﺍﻳﻦ ﻫﺪﻑ ﻣﻘﺪ&= #1587; ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑ&= #65204;ﻮﻯ ﺁﻥ ﻫﻤﺎﻧﻰ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65203;ﺖ. ﮔﺮﭼﻪ ﺁﻧﺮﺍ ﭘ&= #1587; ﺍﺯ ﻃﻰ ﭘﻨﺞ ﺷﻬ= ﻮﺩ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗ&#= 65170;ﻞ ﺍﺯ ﻣﺤﻤﺪ ﺑﺎﻳ&= #65194; ﺑﺪﺳﺖ ﺁﻭﺭﺩ،= 5261; ﻫﺮ ﻳﻚ ﺭﺍ ﺩﺭ ﻳ= ;ﻚ ﺗﻮﻟﺪ ﻭﺍﻟّﺎ &#= 65169;ﺎ ﺭﻭﺍﻥ ﻓﺎﺳﺪ ﻭ = ﺑﻨﺎﻡ ﺩﻳﻦ ﺷﻨﺎﺳﻰ،= 5261; ﻇﺎﻫﺮ ﻣﻘﺪّس = 4400;ﺸﻴﺶ ﻭﻣﻠّﺎ ﻭ ﺁﺧﻮ&#= 65255;ﺪ ﺟﺰﺷﺮک ﻨﮑﺮﺩ= 607; اﻳﻢ. ﻧﺒﺎﻳﺪ ﻫ&= #65194;ف اﻟﻬیﺮﺍ ﻳﻚ ﺭ= 5261;ﺡ ﻭﻫﻤﻰ ﺑﺪﺍﻧﻴ&#= 65250;،ﮐّﻪ ﺑﺨﻮﺍﻫﻴﻢ ﺩﺭ&#= 65153;ﻥ ﺫﻭﺏ ﺑﺸﻮﻳﻢ . ﻭ= ; ﺑﻨﺎﻡ ﺭﻭﺡ ﻭ ﺧﺪﺍ،ﺩ&#= 65267;ﻦ ﺍﺧﻠﺎﻗی ﻴﺎ ﻫ&#= 65198; ﻣﺬﻫﺐ ﺩﻳﮕﺮﻯ &= #65169;ﺮﭘﺎ ﻧﻤﻮﺩ. ﮐﻪ ﻗﻄﻌ= ﺎ ﺭﻭح اﻟﻘﺪس ﺑA= 198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﭼﻨ&= #65268;ﻦ ﻧﺨﻮﺍﺳﺘﻪ ﺍﺳ&#= 65174; ﺍﻟﺒﺘﻪ ﺍﺧﻠﺎ&#= 65237; ﻧﻴﮑﻮ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ، ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺑ&= #65204;ﻮﻯ ﻫﺪﻑ ﭘﻴﺶ ﺭﻓﺖ.= ﻭﻟﻰ ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #65169;ﺘﻌﻠﻴﻢ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ، ﮐﻪ ﻣﻨﺎ&#= 65203;ب ﺰﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261;ﺍﺣﻮﺍﻝ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻣ&#= 65264; ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺑﺎﻳﺪ ﺗﻘﻠﻴ&#= 65194; ﺍﺯ ﺍﺧﻠﺎﻕ ﺍﻟ&= #65260;ﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﻧﻤ&= #65262;ﺩ،ﻧﻪ ﺁﻧﭽﻪ ﺧﻮﺩ ﻧﻴ&= #64401;ﻮ ﺑﺪﺍﻧﻴﻢ،ﭼﻪ = 5197;ﺳﺪ ﮐﻪ ﻫﺮﭼﻪ ﺁﺧﻮ&= #65255;ﺪ ﺟﺎﻫﻠﻰ ﺑﻨﺎﻡ &= #65191;ﺪﺍ ﺭﻭﺷﻬﺎﺋﻰ ﺑﻨ&#= 65166;ﻡ ﻧﻴﮑﻮ ﺑﻤﺎ ﺗﻠ&= #65240;ﻴﻦ ﮐﻨﺪ. ﺳﺎﻟﻚ ﺑﺎ= ﻳﺪ ﺑﺪﺍﻧﺪ،ﺩﺭ ﺗ= 5248;ﺎﺵ ﺑﺮﺍﻯ ﻫﺪﻑ ﺷﻨ&= #65166;ﺧﺖ ﺧﺪﺍﻭﻧﺪ،ﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ &= #65169;ﺎ ﺍﻭ ﻫﺴﺘﻨﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﭘس ﺑﺎ= 5267;ﺪ ﻫﺪﻑ ﺧﺪﺍ ﺭﺍ ﺍ= ﺟﺮﺍ ﻧﻤﻮﺩ،ﻭﻧﻪ ﺧ= 5262;ﺍﺳﺘﻪ ﻫﺎﻯ ﺭﻭﺍﻥ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﻟﻮﺩﻩ ﻭﻫﻮﺳﺒﺎﺯ ﺣﻴ&#= 65262;ﺍﻧﻰ ﺧﻮﺩﺭﺍ. ﺑﺎﻳﻦ = ﺩﻟﻴﻞ ﮐﻪ ﺍﺻﻞ ﻭﺟﻮﺩ = ﺧﺪﺍ ﺭﺍ ﻧﭙﺬﻳﺮﻓت= 607; اﻳﻢ. ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﮐﺴﻰ ﻧﻴﺴﺖ،ﮐ= 5258; ﺑﻨﺤﻮﻯ ﻗﺒﻮﻝ &= #65191;ﺪﺍ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺗﺼﻮﺭﻯ ﻣ&= #65176;ﻔﺎﻭت اﺯ ﺧﺍﻭﻧﺪ ﺩﺍ&#= 65197;ﻧﺪ،ﮐﻪ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194; . ﺍﮔﺮ ﮐﻪ ﺳﻠﻮﻙ= ; ﺍﻟﻬﻰ ﺷﺪ،ﻫﻤﻪ ﻫﺴﺘ= 5264; ﻭ ﻫﻤﻪ ﻣﺮﺍﺗﺐ = ﺍﻟﻬﻰ ﺭﺍ، ﺑﺴﻮﺩ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺡ ﺧﻮﺩ ﺑﮑﺎ&= #65197; ﮔﺮﻓﺘﻬﺎﻳﻢ. ﻭ = ﻭﻗﺘﻰ ﺗﺴﻠﻴﻢ ﺗﺪﺑﻴ&#= 65198;ﺍﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﻳﻢ. ﭼﻪ ﺑﭙﻴﺮ ﮐﺎﻣ&= #65246; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﻭﻳﺎﺑﻔ᥷= 8;ﺷﺘﻪ ﻣﺪﺑّﺮ ﻫﻤﺰﺍ= 5193; ﻭﻳﺎﻣﺮﺍﺗﺐﺍ= 5247;ﻬﻰﺑﺎﻟﺎﺗﺮ᥸= 7;ﻬﻮﺩﻯ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻟ= ﺒﺘﻪ ﺭﻳﭽﻞ ﻣﺴﻴﺢ ﺭ&= #65165; ﺑﻬﺘﺮﻳﻦ ﺗﻌﺒ&#= 65268;ﺮ ﻭ ﻧﻤﻮﻧﻪ ﺑﺮﺍ&= #65263; ﺩﻳﻦ ﺍﺧﻠﺎﻕ ﻣ&= #65268;ﺸﻨﺎﺳﺪ ﭼﻮﻥ ﻣﺴﻴﺤﻰ ﺍ&= #65203;ﺖ. ﮐﻪ ﭘﻴﺮﻭﺍﻥ ﺍ&= #65193;ﻳﺎﻥ ﻗﺒﻠﻰﻫﺴﺘﻨﺪ= 548;ﺍﮔﺮ که ﺴﺎﻟﻚ ﻫﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺷﻨﺪ،ﺑﺎ= ;ﺯ ﻣﺴﻴﺢ ﺭﺍﻧﻤﻰ &= #65235;ﻬﻤﻨﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﮐﺎﻣﻞ ﻣﺴﻴﺤﻰ &= #65255;ﻴﺰ،ﻣﻘﺎﻡ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﺑﺮﺗﺮ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺭﺍ ﻧﻤﻰ ﺧﻮﺍﻫ&= #65194; ﺑﻔﻬﻤﺪ، ﺗﺎ ﺑ&#= 65166;ﻟﺎﺗﺮ ﺑﺮﻭﺩ. ﻭﻟﺎﻳﺖ = ﻣﺤﻤﺪﻯ ﻣﻨﻈﻮﺭ ﺩﻳﻦ ﺍ&= #65203;ﻠﺎﻡ ﺭﺳﻤﻰ ﻭ ﺗﻤﺎﻣ&= #65264; ﻣﺬﺍﻫﺐ ﺳﻨّﻰ &#= 65261; ﺷیعه ﻴﺎ ﺑﺼﺪ = 5255;ﺎﻡ ﺩﻳﮕﺮ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻫﻤﻪ ﺑﺎﻃﻞ ﻭ ﻗ= ﺸﺮﻯ ﻭ ﻣﺸﺮﻙ ﻫﺴﺘﻨ&= #65194; ﻭﺧﻮﺩ ﺧﺒﺮ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺩ&= #65197; ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ &= #65261; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ،ﻣﻴﺘﻮʋ= 65;ﻧﺪ ﺍﻟﮕﻮﻯ ﺍﺧﻠﺎ&#= 65237; ﺭﻓﺘﺎﺭﻯ ﻭ ﻋﻘ&= #65268;ﺪﺗﻰ ﻭﺑﻴﺎﻧﻰ ﻣﺎ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﺑﺎ ﺍﺧﻠ= ﺎﻕ ﻣﺴﻴﺢ ﺗﺠﺴّﺪ &#= 65261; ﺗﺠﺴّﻢ ﻣﺴﻴﺢ &#= 65197;ﺍ ﻧﺨﻮﺍﻫﻴﻢ ﻳﺎ&#= 65235;ﺖ ﺑﻠﮑﻪ ﺑﺎ ﺭﻭﺵ = ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮﺩ ﭼﻬﺎﺭ&= #65249; ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﺴﻴﺢ،ﻣﻴﺘﻮA= 165;ﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﺍﻭﺭﺍ ﻳ&= #65166;ﻓﺖ. ﺁﻧﮕﺎﻩ ﻣﺎ ﻧﻴ&= #65200; ﻣﺴﻴﺢ ﺯﻧﺪﻫﺎ&#= 65263; ﺗﺎﺯﻩ ﻧﻔس ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑ&#= 65166;ﺷﻴﻢ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺍﺧﻠﺎﻕ ﻣﺤﻤﺪﻯ ﺁﻥ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﻣﺤﻤﺪ ﭼﻬﺎﺭﺩ&#= 65257; ﻗﺮﻥ ﭘﻴﺶ ﭼﮕﻮ&= #65255;ﻪ ﻋﻤﻞ ﻣﻴﮑﺮﺩ. ﮐ= ﻪ ﻣﻨﺎﺳﺐ ﺻﺤﺮﺍ &= #65261; ﺯﻣﺎﻥ ﻭ ﻣﺸﮑﻠ&= #65166;ﺕ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ.= ﺗﺎﺑﺨﻮﺍﻫﻴﻢ ﺍﻣﺮﻭﺯ ﻫﻤﺎﻥ &= #65197;ﺍ ﺗﮑﺮﺍﺭ ﮐﻨﻴﻢ. = ﺑﻠﮑﻪ ﺍﺧﻠﺎﻕ (ﻣﺤﻤﺪ = ﺯﻧﺪﻩ) ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ،ﮐﻪ ﻣﺤﻤﺪ ﻭ ﻋﻠﻰّ &= #65261; ﻫﺮ ﺍﻣﺎﻡ ﺯﻧﺪ&= #1607; اﻯ،ﺗﻨﻬﺎ ﺑﺮA= 165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻓ= ﺮّ ﻭ ﺗﺎﺝ ﺷﺎﻫﻰ ﺍ= ﻟﻬﻰ ﺭﺍ ﺑﺮ ﺩﻝ ﺍﻳﻦ= ﺍﻓﺮﺍﺩ ﺩﺍﺭﺩ. ﻣﺎ ﮐﻪ ﺑ= ;ﺎﻳﺪ ﻫﺪﻓﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺗ= ﺤﻘﻖ ﺑﺪﻫﻴﻢ،ﻣﻨﻈA= 262;ﺭ ﺩﺭ ﻃﺒﻴﻌﺖ ﻧﻴ&= #65204;ﺖ. ﺑﻠﮑﻪ ﺩﺭ ﻓﻄﺮ&= #65173; ﻭ ﻃﺒﻴﻌﺖ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩﻣﺎ&#= 65253; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ﮕﻮﻯ ﺃﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺭﺍ، ﺑﺘﺮﺗﻴﺐ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﮐﻪ ﺷﻬ= ﻮﺩﻫﺎﻯ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﺭ&= #65165; ﺑﻴﺎﺑﻴﻢ،ﻭ ﺷ= 5166;ﻳﺴﺘﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 1548; ﺑﺨﺼﻮص ﺒﺮﺍی = 5256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ = ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻮ(ﺍﺳﻢ ﺃﻋﻈﻢ) ﺭ= ;ﺍ ﺑﺮﺳﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻳﭽﻞ ﻣﻴﮕﻮﻳﺪ ﺍﻳﻦ &= #65251;ﺒﺪﺃ ﻭ ﻧﺤﻮﻩ ﺍﺧﻠﺎ&= #65237; ﺭﺍ،ﻣﺎ ﺩﺭ ﮐﺘ&#= 65166;ﺏ ﺍﻧﺠﻴﻞ ﻣﻴﻴﺎ&#= 65169;ﻴﻢ،ﮐﻪ ﻫﺪﻑ ﺍﻟﻬﻰ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺍﻧﺠﻴﻞ ﺭﺍ،ﺻ= 5194; ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﻣ= ﺴﻴﺢ ﻧﻮﺷﺘﻨﺪ،ﻭ ﺻ= 5194; ﻧﻮﻳﺴﻨﺪﻩ ﺗﻬ&#= 65268;ﻪ ﮐﺮﺩﻧﺪ. که کشیشلن چهار قرن بعد از مسیح ﺪﺭ ﮐﻨﻔʋ= 98;ﺍﻧس ﺧﻮﺩ ﻫمه ﺮﺍ ﻣ&#= 65228;ﺪﻭم کرﺩﻧﺪ. ﻭﻫﻤﻴ= 5254; ﭼﻬﺎﺭﺍﻧﺠﻴﻞ &#= 65197;ﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ. ﻭ&= #65247;ﻰ ﺍﮐثر ﮐﺎﺭﻫﺎA= 263; ﻣﺴﻴﺤﻴﺎن کشیش ﺍﻣﺮﻭﺯ،= ; ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺍ&= #65199;ﺗﻮﺭﺍت ﻴﻬﻮﺩ و ﻋﻬﺪ ﻋ&= #65176;ﻴﻖ ﺩﺭﻣﻴﺂﻭﺭﻧﺪ. &= #1705;ه ﺒﺎﺯ ﺗﻮﺭﺍﺕ ﺧ&= #65262;ﺩ ﻧﻮﻳﺴﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﺪﻩ ﺁﺯﺍﺩ ﺷﺪﮔﺎﻥ &= #65267;ﻬﻮﺩﻯ ﺑﺎﺑﻞ ﺑﻔﺮﻣﺎ&#= 65253; ﮐﻮﺭش ﻤﻴﺒﺎﺷ= 5194;. ﻭﺍﮐثرﻋﻘﺎﻳʋ= 94; ﻋﻠﻤﻰ ﺑﺎﺑﻞ ﻭ ﺍﻓﺴﺎ&= #65255;ﻪ ﻫﺎﻯ ﺁﻧﺎﻥ ﺭﺍ = ﺑﻨﺎﻡ ﻣﻮﺳﻰ ﺩﺭ ﮐﺘﺎ&= #65167; ﺁﻭﺭﺩﻧﺪ. ﭘس ﭼ&= #65198;ﺍ ﺑﮑﺘﺐ ﻣﻘﺪس ﭘ&#= 65268;ﺶ ﺗﺮ ﺯﺭﺩﺷﺖ ﻭﺑ&= #65262;ﺩﺍ ﻭ ﻣﻴﺘﺮﺍ ﻭ ﺍﻭ= ﭘﺎﻧﻴﺸﺎﺩ ﺩﻳﻦ ﻭﺩﺍﻧﺘﺎ&#= 65263; ﺁﺩﻡ ﻣﺮﺍﺟﻌﻪ &= #65255;ﻤﻰ ﮐﻨﻨﺪ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﻫﺮ ﻳﻚ ﻣﻨﺎﺳﺐ = ﺯﻣﺎﻥ ﺧﻮﺩ ﻭ ﺗﮑﺎﻣﻞ = ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﻧﺴﻠﻬﺎﻯ ﻣ&= #65256;ﺎﺳﺐ ﺁﻧﻬﺎ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﻭﻟﻰ ﺑﺮﺍﻯ ﻣﺴﻴﺤﻴ&#= 65166;ﻥ ﺍﻟﺒﺘﻪ ﻣﻨﺎﺳ&#= 65168; ﻧﻴﺴﺖ،ﻭ ﺑﺮﺍ= 5263; ﻣﺤﻤﺪﻳﺎﻥ ﺣﺘ&#= 65264; ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠ&= #65268;ﻞ ﮐﻬﻨﻪ ﺷﺪﻩ،ﻭ= 5191;ﻮﺩ ﻗﺮﺁﻥ ﻧﻴﺰ ﻣﻨ&= #65166;ﺳﺐ ﺯﻣﺎﻧﻬﺎﻯ ﺍﻣ&#= 65198;ﻭﺯﻯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧ&#= 65268;ﺴﺖ. ﺍﮔﺮﺑﺨﻮﺍﻫﻨ= 5194; که ﺨﻮﺍﺳﺘﻪ ﺧ= 5194;ﺍ ﻭﻣﺤﻤﺪ ﺭﺍ ﻋﻤ&= #65246; ﮐﻨﻨﺪ،ﮐﻪ ﻧﻤ= 5264; ﮐﻨﻨﺪ، ﻭﻗﺸﺮ= 5263; ﮔﺮﻯ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻘﻠﻴﺪ ﺍ= ﺯ ﻣﺮﺩﮔﺎﻥ ﻣﻴﮑ&#= 65256;ﻨﺪ، ﻭﻳﺎ ﻗﺮﺁﻥ ﻧﻴ&= #65200; ﭼﻨﺪ ﺳﺎﻝ ﺑﻌﺪ = ﺍﺯ ﻣﺤﻤﺪ ﺑﻮﺳﻴل= 607; کساﻧﻰ ﺟﻤﻊ ﺁA= 199;ﻭﺭﻯ ﺷﺪ، ﮐﻪ ﺻﻠﺎﺣ&#= 65268;ّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﻧﺪﺍﺷﺘﻨﺪ. ﭘس &= #65235;ﻬﻢ ﮐﻠﺎﻡ ﻣﺤﻤﺪ ﺭ&= #65165; ﻧﺪﺍﺷﺘﻨﺪ. ﻭﺩ&= #65197; ﻗﺮﺁﻥ ﭼﻴﺰﻯ ﻫ&= #65250; ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65255;ﻴﺴﺖ، ﻣﮕﺮ ﺯﻧﺎ ﻭ ﻣﺸ= ﺮﻭﺏ ﺧﻮﺍﺭﻯ،ﮐﻪ ﻧ= 5252;ﻴﺘﻮﺍﻧﺪ ﻗﺎﻧﻮنی اﺳﺎʌ= 03;ﻰ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﻭﺗﺎ ﮐﻨﻮﻥ ﻧﻴﺰ ﻫﻴ&= #64379; ﻣﺬﻫﺒﻰ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﺍﺩﻋﺎﻫﺎ ﻭ ﺍﺻ&= #65198;ﺍﺭﻫﺎﻯ ﺗﻄﺒﻴﻖ ﻗﺮﺁﻥ &= #65169;ﺮ ﺟﺎﻣﻌﻪ ﺭﺍ ﺍﻧ&= #65184;ﺎﻡ ﻧﺪﺍﺩﻩ ﺍﻧﺪ. ﮐ= ﻪ ﺍﻧﺠﺎﻡ ﻳﺎﻓﺘ&#= 65256;ﻰ ﻧﻴﺴﺖ. ﻭ ﺍﻧﺴﺎ= ﻧﻬﺎﻯ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﮐ&= #65204;ﺐ ﺭﺿﺎﻯ ﺧﺪﺍ ﻭﻣ&= #65188;ﻤﺪ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍ= ﻭﻟﻴﺎ، ﺑﺎﻳﺪ ﻭلیّ اʌ= 47;ﻬﻰ ﺯﻧﺪه اﻯ ﺩﺍﺷ= 5176;ﻪ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺑ= 5260;ﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﭘﻴﺸﻴﻦ &= #64380;ﻮﻥ ﺃﻧﺒﻴﺎﻯ ﺧﻮﺩ &= #65169;ﺮﺳﻨﺪ. ﺍﮔﺮ ﺳُﻨّﺖ ﻳ= 5166; ﺳﻠﻮﻙ ﺍﻟﻬﻰﺭ&#= 65165; اجرا ﻧﻤﻮﺩﻧ᥷= 4;،ﺳﻨّﻰ ﺩﺭﺳﺘﻰ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﺍﮔﺮ ﺷﻌﺎﻋﻬ&= #65166;ﻯ ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ، آنگاه ﺷﻴﻌﻪ ᥽= 9;ﺴﺘﻨﺪ. ﻭ ﻫﺮﺩﻭ ﮔﺮﭼﻪ = ﻧﻴﺰ ﻫﻢ ﺳﻨّﻰ ﺑﺎﺳ&#= 1615;ﻨّﺖ ﭘﻴﺎﻣﺒﺮ،ﻭﻫA= 250; ﺷﻴﻌﻪ ﺑﺎ ﺷﻌﺎ&= #65227;ﻬﺎﻯ ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭﺳﺎﻟﮑﺎﻥ ﻗﺮﺁﻥ ﻧﺎﻃﻖ ﭘ&= #65268;ﺮ ﺯﻧﺪﻩ ﻟﺎﺯﻡ ﺩ&= #65165;ﺭﻧﺪ. ﻭﻣﻌﻨﻰ ﻗﺮﺁﻥ &= #65193;ﻭ ﻗﺮّﻩ ﻭﺧﻮﺭّA= 257; ﺷﻬﻮﺩﻯ ﻗﺎﺋﻢ &= #65261;ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﮐﺘﺎﺏ ﻳﻌﻨﻰ = ﭘﻴﻤﺎﻥ ﻭﺗﻌﻬّﺪ ﺳﻠﻮ= 4400;ﻰ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭﻣ= ﺬﺍﻫب هر ﻳﻚ ﺫﻫﺎﺏ ﻭ &= #65197;ﻫﺮﻭﻯ ﻫﺎﻯ ﮔﻮﻧﺎﮔﻮ&#= 65253; ﺩﺍﺭﻧﺪ، ﮐﻪ ﺍ&#= 64404;ﺮ ﺑﺴﻮﻯ ﮐﻌﺒﻪ ﻫ&= #65250; ﺑﺮﻭﻧﺪ، ﺳﺮ ﺍ&#= 65199; ﺗﺮﮐﺴﺘﺎﻥ ﺩﺭ &= #65251;ﻴﺂﻭﺭﻧﺪ. ﻭﺗﺮﻙ ﺩﻳﻦ ﻭﺧ&= #65194;ﺍ ﻭﭘﻴﺎﻣﺒﺮ ﻭ ﻋ&= #65260;ﺪﺍﻟﺴﺖ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩﮐﺮﺩه ﻮ ﭘﺮﺳﺘﻨﺪﻩ ﺁ&= #65191;ﻮﻧﺪﻫﺎﻯ ﻣﺬﺍﻫب هستند= ﮐﻪ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻓﺘﻮﺍﻯ &= #65251;ﺮﮒ ﻣﻴﺪﻫﻨﺪ، ﻭ ﺩ&#= 65197; ﭘﻮﺳﺘﺸﺎﻥ ﮐﺎ&#= 65257; ﭘﺮ ﮐﺮﺩﻧﺪ،ﻭ &#= 65169;ﺮ ﺳﺮ ﺩﺭﻭﺍﺯﻩ ﻫ&= #65166; ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ&#= 1548; ﺗﺎ ﻣﺮﺩﻡ ﺑﺘﺮ&= #65203;ند ﻭ ﺑﺴﻮﻯ ﺁﻧﺎﻥ = ﻧﺮﻭﻧﺪ ﻭ ﺩﺭ ﺗﺒﻌﻴّﺖ&#= 1608;بردگیﺁﺧﻮﻧ= 5194;ﻫﺎﻯﺧﻮﺩﺑﺎ᥻= 9;ﻰﺑﺎﺷﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﻳ= ﻦ ﺍﺧﻠﺎﻗﻰ ﻣﺴﻴ&#= 65188;ﻰ ﻭﻟﻰ ﻏﻴﺮﺳﻠﻮ&#= 64400;ﻰ،ﻭ ﻟﻮ ﺑﺎ ﺍﻟﻔﺎﻅ = ﻋﺮﻓﺎﻥ ﻧﻈﺮﻯ ﺭﺍ (ﻣﺎث&= #1740;و ﺁﺭﻧﻮﻟﺪ) ﻣﻴﮕ&= #65262;ﻳﺪ ﻫﺪﻑ ﻭ ﺁﻥ ﭼﻴﺰ= ﻯ ﮐﻪ ﺑﺎ ﺫﺍﺕ ﻣﺎ= ﻓﺮﻕ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺧﻴ= ﺮ ﻣﺎ ﺭﺍ ﻣﻴﺨﻮﺍ&= #65259;ﺪ. ﺍﻟﺒﺘﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ب ﻤﺪﺑّﺮ ﺍﻟﻬﻰ= 548; ﺫﺍﺗﻰ ﻏﻴﺮ ﺍﺯ = ﺫﺍﺕ ﺭﻭﺣﻰ ﻣﺎ ﺩﺍﺭ&= #65255;ﺪ،ﻭ ﺧﻴﺮ ﻣﺎ ﺭﺍ ﻣﻴ= ﺨﻮﺍﻫﻨﺪ. ﻭ الاّ ﺁﺧﻮﻧʋ= 94;ﻫﺎﻯ ﻗﺸﺮﻯ ﻭﮐﺸﻴﺸ&#= 65166;ﻥ،ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻧﻴﻢ ﻣ&#= 65194;ﻋﻰ ﺑﺎﺷﻴﻢ،ﮐﻪ ﺧ= 5268;ﺮ ﻣﺎ ﺭﺍ ﻣﻴﺨﻮﺍ&= #65259;ﻨﺪ. ﺯﻳﺮﺍ ﻇﺎﻫﺮﺍ &= #65191;ﻴﻠﻰ ﺍﺧﻠﺎﻗﻰ ﻭﻣؤ= 5251;ﻦ ﻭ ﻇﺎﻫﺮﺍﻟﺼﻠ&#= 65166;ﺡ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻧ= ﻤﻴﺘﻮﺍﻧﺪ ﺍﻳﻦ ﺍﻟﮕﻮﻫﺎ&#= 65263; ﻋﺪﺍﻟﺖ ﺍﻟﻬﻰ &= #65193;ﺭ ﺟﺎﻣﻌﻪ، ﻭﺗﻌ= 5194;ﻳﻞ ﺻﻔﺎت ﺨﻮﻳﺸﺘ= 5254; ﺑﺮﺍی ﺪﮔﺮﮔﻮ= 5255;ﻰ ﻫﺎﻯ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺎ ﺭﺍ ﺩﺍﺷﺘﻪ = ﺑﺎﺷﻨﺪ. ﮐﻪ ﺧﻮﺩ ﻋﺪﻝ ﻭ= ﺍﻟﻬﻰ ﻧﺸﺪﻩ،ﮐﻪ ﻋﺎ= 5193;ﻝ ﺑﺎﺷﻨﺪ. ﻭ ﻳﺎ ﺑ= ;ﺘﻮﺍﻧﻨﺪ ﻣﺤﺒّﺖ ﻣﺴﻴﺢ &#= 65261;ﻣﺤﻤﺪ ﻭﻣﻮﺳﻰ ﻭﺯﺭﺩ&#= 65207;ﺖ ﺭﺍ ﺟﻬﺎﻧﻰ ﮐﻨ&= #65256;ﺪ ﻣﮕﺮ ﻭﺍﺗﻴﮑﺎ&#= 65253; ﻧﺒﻮﺩ ﮐﻪ ﺑﻴﺴ&= #65174; ﻭﭼﻨﺪ ﻫﺰﺍﺭ ﻣ&= #65176;ﻔﮑّﺮ ﻣﻌﺘﺮﺽ ﺭﺍ،ﺑ= 5256;ﺎﻡ ﺍﺗﻬﺎﻡ ﺑﻤﺴﻴ&#= 65186; ﺯﻧﺪﻩ ﺩﺭ ﺁﺗﺶ = ﺍﻧﺪﺍﺧﺖ، ﮐﻪ ﺍﺳﺎﻣﻰ ﻫﻤ&= #65258; ﺁﻧﻬﺎ ﺍﮐﻨﻮﻥ &= #65193;ﺭ ﺑﺎﻳﮕﺎﻧﻰ ﻫﻮ&#= 65247;ﻨﺎﻙ ﻭﺍﺗﻴﮑﺎﻥ ﺑﺎ&#= 65239;ﻰ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻣﻴﮕﻔﺘﻨﺪ ﺗﻤ&#= 65166;ﻡ ﻣﺸﮑﻠﺎﺕ ﺟﻬﺎ&#= 65253;،ﺑﺎ ﺍﺧﻠﺎﻕ ﻣﺴﻴﺢ &= #65187;ﻞ ﻣﻴﺸﻮﺩ ﮐﻪ ﻧﺸ&= #65194;. ﻣﮕﺮ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺎ ﺍﺧﻠﺎﻕ ﻣﺴ&= #65268;ﺢ ﻭﺃﻧﺒﻴﺎ،ﺁﻧA= 260;ﻢ ﺩﺭﭼﻨﺪ ﺳﺎﻟﻚ &= #65207;ﺎﻫﺪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65165;ﻳﻦ ﺃﻧﺒﻴﺎ،ﮐﻪ ﺣ= 604; ﻮ ﻣﻨﺤﻞ ﺷﺪﻩ ﺍ= ﺳﺖ. ﻣﺸﮑﻠﺎﺗﻰ ﮐﻪ &= #65187;ﻞ ﻧﺸﺪه ﻮ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺧﺪﺍ ﻭﺩﻳﻦ ﻭ ﺍ= ﻧﺒﻴﺎ ﻣﻴﺒﺎﺷﺪ،ﻫﻤA= 166;ﻥ ﺍﺑﻬﺎﻡ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻭﻣﻘﺎﺻﺪ ﻭﻣﻌ&#= 65166;ﻧﻰ ﺍﻣﻮﺭ ﺳﻠﻮکی هستند. ﻭﻧﻪ ﺍʌ= 51;ﻮﺭ ﺩﻧﻴﻮﻯ ﻭ ﻣﻌﺎ&= #65255;ﻰ ﻣﺎﺩﻯ ﮐﺘﺐ ﻣﻘ&= #65194;س. ﻭ ﺍلاّ ﻣﺸﮑﻠA= 166;ﺕ ﺟﻬﺎﻥ ﺗﻨﻬﺎ ﺟ&= #65260;ﻞ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻧ= ﺘﻴﺠﻪ ﺟﻬﻞ ﺩﺭ ﻫﺮ ﺍﻧ= ﺴﺎﻧﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548; ﺟﺰ ﺑﺎ ﺗﺠﺪﻳﺪ = ﻧﻈﺮﻯ ﺍﺯ ﻧﻮﻉ ﺍﻋﺘﻘ&= #65166;ﺩﺍﺕ ﺩﻳﻨﻰ، ﻧمی ﺘA= 262;ﺍﻥ ﺁﻧﻬﺎ ﺭﺍ ﺣﻞ ﮐ= ﺮﺩ. ﻭ ﺍﻟﺒﺘﻪ ﻣﻨﺼ&= #65236;ﺎﻧﻪ ﻭ ﺩﺭﺳﺖ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺩﻳﺎﻧﺘﻬﺎﻯ ﻗ&#= 65208;ﺮﻯ ﺍﻧﺤﺮﺍﻓﻰ ﺭﺍ&#= 1548;ﺑﺎ ﺗﻔﺴﻴﺮﺍﺕ ﻋﻘ&#= 65248;ﻰ ﻭ ﻣﻦ ﺩﺭﺁﻭﺭﺩ&= #65263; ﺑﺨﻮﺍﻫﻴﻢ ﺗﻮ&#= 65183;ﻴﻪ ﻭ ﺍﺻﻠﺎﺡ ﻭ ﺣﻴ= ﺎﺕ ﺗﺎﺯﻩ ﺑﺪﻫﻴﻢ. = ﺯﻳﺮﺍ ﺍﺯ ﺁﺧﺮ ﻗﺮﻥ 19</span= ><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style= =3D'mso-bidi-language: FA'>ﻟﺸﮑﺮ</span><span lang=3DAR-SA>ﻳʋ= 66;ﻧﻰ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻭ ﺍﺧﻠﺎﻕ ﻣﺴﻴ&= #65188;ﻰ ﭘﻴﺪﺍ ﺷﺪﻧﺪ. ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﻭ = ﻳﺎ ﻧﺰﺩ ﭘﺮﻭﺗﺴﺘ&#= 65166;ﻧﺘﻬﺎﻯ ﻟﻴﺒﺮﺍﻝ ﻭ ﻫﻤ&= #65258; ﻓﮑﺮ ﺍﻳﻦ ﺭﻫﺒ&= #65198;ﺍﻥ ﺍﺧﻠﺎﻕ ﺩﻳﻨﻰ &= #65255;ﺒﻮﺩ. ﺑﻠکه ﺘﻔﺴﻴﺮA= 165;ﺕ ﺟﺪﻳﺪﻯ ﮐﺮﺩﻧ&#= 65194; ﻭﻰ ﻫﻴﭻ ﮐﺪﺍﻡ = ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻘﺼﻮﺩ ﺧﺪﺍ ﻭﻣﺴﻴﺢ ﻧ&= #65198;ﺳﻴﺪﻧﺪ ﻭﻧﺨﻮﺍﻫﻨﺪ ﺭ&#= 65203;ﻴﺪ ﺍﻣﺎ ﺁﻥ ﭼﻨﺪ ﺳ= ﺎﻟﻚ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ &= #65169;ﺎ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺎ&= #65199;ﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻭﻟﺎ&#= 65267;ت ﻤﺴﻴﺢ ﺍﺳﺖ. ﮐﻪ= ﺁﻧﮕﺎﻩ ﺩﺭﻋﺰﻟت ﺴﻠﻮ= 4400;ﻰ ﻣﻮﻗّﺖ،ﺍﺧﻠʋ= 66;ﻕ ﻣﺴﻴﺢ ﻭ ﺩﻳﮕﺮ = ﺍﻧﺒﻴﺎ ﺭﺍ ﺭﻋﺎﻳﺖ ﺧﻮ&= #65165;ﻫﻨﺪ ﮐﺮﺩ. ﻭ ﺁﻧﮕﺎﻩ= ﺑﺎﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﺑﺸﻬﻮﺩ ﺳﻮﻡ ﻣ&= #65198;ﻳﻢ ﻳﺎ ﻓﺎﻃﻤﻰ ﻣﻴ&= #65198;ﺳﻨﺪ،ﻭ ﺩﺭ ﺗﻮﻟﺪ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺸﻬﻮﺩﻫﺎﻯ ﻣ&#= 65198;ﺗﻀﻮﻯ ﻣﺴﻴﺢ ﻭ ﻣﺼﻄﻔ&= #65262;ﻯ ﻣﺤﻤﺪ ﺑﺮﺳﻨﺪ. = ﮐﻪ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺑﻨﻮﺭ ﻗﺎ&= #65163;م ﻤﻴﺮﺳﻨﺪ. ﻭﺍﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﻧﺠ&= #65166;ﺕ ﻣﻴﻴﺎﺑﻨﺪ. ﺗﻔ&= #65204;ﻴﺮﺍت ﺠﺪﻳﺪ ﺟﺎﻣﻌﻪ &= #65203;ﺎﺯﻯ ﻭ ﺑﺮﺍﺩﺭﻯ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭﻧﻈﺎﻳﺮ ﺁﻥ ﺑ&= #65198;ﭘﺎ ﮐﺮﺩﻧﺪ، ﮐﻪ ﺩ&#= 65197; ﻧﺎﻡ ﺑﺴﻴﺎﺭ ﻧ&= #65268;ﮑﻮ،ﻭ ﺩﺭ ﻋﻤﻞ ﻧﻴﺰ ﮐ= ﻮﺷﻴﺪه اﻧﺪ. ﻭﻟﻰ ﻫﺮﮔ&= #65200; ﺑﺸﻬﻮﺩﻯ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻧﺮﺳﻴﺪ&#= 65255;ﺪ،ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭ&#= 65203;ﻴﺪﻧﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﺍﻳ&= #65256;ﺎﻥ ﻗﺸﺮﻯ ﻳﺎ ﺃﻫﻞ = ﮐﻠﺎﻡ ﻭ ﻓﻴﻠﺴﻮﻑ ﻭ ﻋ= ﺎﺭﻓﺎﻥ ﻧﻈﺮﻯ ﺑﻮﺩﻩ ﻭ = ﻫﺴﺘﻨﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﺍﻭس ﺑﻮﺵ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﻣﺴﻴﺤﻴّﺖ ﭘﺎﻙ ﺑﻮﺩ،ﻭﺩ= 5197; ﻗﻠﺐ ﻣﺴﻴﺢ ﺣﻘ&= #65268;ﻘﺖ ﺑﻮﺩﻩ،ﮐﻪ ﺁﻥ &#= 65255;ﻴﺰ ﻳﻚ ﮐﻠﻤﻪ ﺑﻮﺩ.= ﺣﻘﻴﻘﺖ ﺩﺭ ﺩﻝ ﻣﺴﻴﺢ ﻭ= ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭ ﻫﺮ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺷﺎﻫﺪ ﺍﻟﻬی ﺪ&#= 65197;ﻫﺮ ﺯﻣﺎﻥ،ﻳک ﻴﺎ = 4380;ﻨﺪ ﺍﺯﻣﺮﺍﺗب ﺸﻬ= 5262;ﺩﻯ،ﺍﺯﺗﺠﻠّ= ﻴﺎت ﻨﻮﻉ ﺑﺸﺮﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﺳﺖ. ﮐﻪ ﻣﺴﻴﺢ= ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻧﻮﺭ ﻣﺼ&= #65220;ﻔﻮﻯ ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻋ= ﺮﺵ ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﺭﺍ ﺩﺍﺷﺖ. ﻭﺯﺭ= ﺩﺷﺖ ﺑﺎ ﺷﻬﻮﺩ ﭼﻬﺎ&= #65197;ﻡ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65251;ﺴﻴﺢ ﻭ ﻋﺮﺵ ﻣﺼﻄﻔﻮ&= #65263; ﭘﻨﺠﻢ ﺭﺍ ﻳﺎﻓ&= #65174;. ﻭﻣﺤﻤﺪ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺷﺸﻢ ﻭﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻫﻔﺘﻢ ﺭﺍﮐﺸف کرد، ﮐﻪ</span><span dir=3DLTR></span>= <span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261;ﻣﺴﻴﺤﻰ ﺑﺎﻳﺪ ﺑﻬﻤﺎﻥ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻣﻬﺎﻯ ﺧﻮﺩ ﺑﺮﺳﺪ. ﺗﺎ= ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ،ﮐﻪ ﺑﺸ= 5260;ﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ = ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭﺳﺎﻟﮑﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻴﺰ، ﺧﻮﺩﺭﺍ &#= 65169;ﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺭﺳﺎﻧﺪ. ﺗﺎ ﺭﻭ= ﺵ ﺳﻠﻮﮐﻰ ﻭ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺁﻥ ﻭﻟﺎﻳﺖ A= 251;ﻬﺪﻭﻯ ﭼﮕﻮﻧﻪ ﺑﺎﺷﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﺍﻧﺴﺎﻥ ﺑﻘﻮﻝ &= #65251;ﺤﻤﺪ،ﺑﺎﻳﺪ ﺩﺭﺳﻠﻮﻙ ﺍﻳﻦ &= #65153;ﺯﻣﺎﻳﺶ ﻭﺗﺠﺮﺑﻪ ﺭﺍ ﺑ&= #64401;ﻨﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﺒﻦﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧﻮﺩ،ﻣ= 5262;ﻓﻖ ﺑﮑﺴب چه ﺸﻬﻮA= 193;ﻫﺎﺋی گشته ﺑﻮﺩﻩ،ﮐ= ;ﻪ ﺍﻣﺮﻭﺯ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺩﺍﺭﺩ. ﻭﭘس = ﺍﺯ ﺗﺠﺪﻳﺪ ﺍﻳﻦ ﺷ&= #65260;ﻮﺩﻫﺎ، ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ = ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺁﻧﮕﺎﻩ ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮ&= #65175;ﺮ ﻭ ﺟﺪﻳﺪ ﻣﻴﺮﺳ&= #65194;. ﻭ ﻣﻘﺎﻡ ﭘﻴﺎﻣ&= #65170;ﺮﻯ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺑﺨﻠﻖ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺷ= ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺎﺷﺪ. &= #64400;ﻪ ﺑﮑﻠّﻰ ﺍﺯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺧ&= #65262;ﺍﻫﺪ ﻳﺎﻓﺖ،ﮐﻪ ﻫﻔ= 5174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ،ﮐﻪ ﺑﻨﻮﺭ ﺭبّ رﺣA= 252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ. ﻭ ﺗ= ;ﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬ&= #65166; ﻫﻤﭽﻨﺎﻥ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﺗﺎ ﻓﺮﺿﺎ ﺑﻨﻮ&= #65197; ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏ&#= 1617; ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65203;ﻴﺪ. ﮐﻪ ﺑﺎﺯ ﻫﻤﭽﻨ&= #65166;ﻥ ﺑﺨﺪﺍﻭﻧﺪ(ﻫﻮ)&= #65169;ﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﺮﺳﻴﺪﻩ ﮐﻪ ﺭﺳﻴﺪﻧﻰ ﻫ&= #65250; ﻧﻴﺴﺖ. ﻭ ﻫﺮ ﺭﻭ= ;ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﺎ&= #65255;ﻨﺪ ﺍﻟﻠﻪ،ﺁﻧﮕﺎA= 257; ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕ&= #65198;ﻯ ﺍﻟﻮﻫﻴّﺖ ﺧﻮ= 5193;ﺭﺍ ﺑﺮﺣﺴب ﺒﺮﻧﺎ= 605;ه هاﻯ ﺭﺣﻤﺘﻰ ﺧ= 5194;ﺍﻭﻧﺪ ﻫﻮ ﺁﻏﺎﺯ ﻣﻴﮑ&= #65256;ﺪ. ﻭلی اﮐﻨﻮﻥ ﻫA= 198; ﺷﺎﻫﺪ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ،ﭼﻪ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﻭ ﻣﺤﻤﺪ،ﻭ ﻳﺎ &= #65259;ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭ&= #65247;ﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺁﻧﺎ&#= 65253; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65267;ﺶ ﺧﺪﺍﺋﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭ ﺭﺏّ ﻭﻣﺮﺑّ= 5264; ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﺮﺩﻡ،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭﻣ&#= 65198;ﺍﺗﺐ ﻣﻘﺪﻣﺎﺗﻰﺗﮑ= 5166;ﻣﻠﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﺁﻧﺎﻥ = ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺑ&#= 1617;ﻴﺎﻥ ﺯﻣﻴﻨﻰ ﻭ ﻓﺮﺷ&= #65176;ﮕﺎﻥ ﺍﻟﻬﻰ ﺣﺎﻓﻆ ﻋ&= #65198;ﺵ ﺧﺪﺍ ﺭﻭﻯ ﺯﻣﻴ&= #65254; ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5175;ﺪﺑﻴﺮ ﺗﺮﺑﻴﺖ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4400;ﻠمه اﻯ ﮐﻪ ﺩﺭ ﺩﻝ ﻣ= ﺴﻴﺢ ﻭﻣﺤﻤﺪ ﻭ ﻫﺮ ﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﻣﺴﻴﺤﻰ &= #65261;ﻣﺤﻤﺪﻯ ﺑﻮﺩﻩ،ﻫﻤﺎﻥ = 5251;ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺁﺧﺮ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ. ﮐﻪ ﻣﻘﺎﻡ= ﻋﻘﻠﻰ ﺁﻥ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺻﺤﺒت ﻤﻴﮑ᥽= 6;ﺪ،ﻭﮐﻠﺎﻡ ﺍﻭ ﮐﻠﺎﻡ و کلمه ﺧﺪﺍﻭﻧ᥷= 4; ﺍﺳﺖ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;. ﮔﺮﭼﻪ ﻫﺮ ﮐﺎﻣ&= #65246; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺭ ﻫﺮ ﻭﻟﺎﻳﺖ = ﺍﻟﻬﻰ،ﺍﺯ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺧ&= #65262;ﺩ،ﻣﺄﻣﻮﺭﻳ¡= 7;ﺖ ﺟﺪﻳﺪ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﭼﻨﺪ ﮐﻠمه ﺪﺭ= 5267;ﺎﻓﺖ ﻣﻴﮑﻨﺪ. ﭘس ﻣﺤ&= #65252;ﺪ ﻭﺯﺭﺩﺷﺖ ﻧﻴﺰ &= #64400;ﻠﻤﻬﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. = ﻭ ﻧﻴﺰ ﻫﺮ ﮐﺎﻣﻞ = ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ،ﮐﻪ = 5169;ﺨﻠﻖ ﺑﺎﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻴﮕﺮ= ;ﺩﻧﺪ ﻭ ﺗﺎﺯﻧﺪﻩ ﻫﺴ&= #65176;ﻨﺪ. ﺿﻤﻨﺎ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺴﺎﻟﮑﺎﻥ ﻭ ﮐ&= #65166;ﻣﻠﺎﻥ،ﻭ ﺣﺘﻰ ﺑﺘﻤﺎﻣﻰ &= #65165;ﻧﺴﺎﻧﻬﺎ ﻭﻣﻮﺟﻮﺩﺍﺕ ﺑ&#= 65256;ﺤﻮﻯ ﺗﮑﻠّﻢ ﺩﺍﺭﺩ. &= #65261; ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5199;ﻧﺒﻮﺭ ﻋﺴﻞ ﻧﻴﺰ ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﻭﺣﻰ ﺩﺍﺭﺩ، ﮐ&#= 65258; ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ. ﻭ ﻫﺮ ﻣ= ;ﻮﺟﻮﺩﻯ ﺩﺭ ﻫﺮ ﮐﺎﺭﺵ ﻭ= ﮔﻔﺘﺎﺭﺵ ﻭ ﺍﺣﺴﺎﺳﻰ ﮐﻪ = ﺩﺍﺭﺩ ﻭﻓﮑﺮﻯ ﮐﻪ ﻣﻴ&= #65256;ﻤﺎﻳﺪ،ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻭﻟﻰ ﺑﺎ ﺗﻔﺎﻭ&= #65173; ﺩﺭ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﺍﻳﻦ ﻣﺪﺑﺮﺍﻥ &= #65165;ﻟﻬﻰ،ﻭ ﺗﮑﻠّﻢ ﮐﻨﻨﺪ= 4404;ﺎﻥ ﺑﺎ ﺍﻓﺮﺍﺩ ﺧﻮ&= #65193;. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺴ&= #65176;ﻪ ﺑﺸﻬﻮﺩ ﺁﺧﺮﻯ &= #64400;ﻪ ﺩﺍﺭﺩ،ﺍﻳﻦ ﺩ= 5197;ﻳﺎﻓﺖ ﺑﻬﺘﺮ ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﺭﺍ، ﺑﻌﻨﻮﺍﻥ &#= 65165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﻭﻫﺪﺍﻳ&#= 65174; ﻟﺪﻧّﻴﺪﺭﻳﺎA= 235;ﺖ ﺩﺍﺭﺩ. ﭼﻪ ﻇﺎﻫ= ﺮﺍ ﺩﺭ ﺗﻔﮑّﺮ ﺧﻮ&#= 65193; ﺍﻧﺴﺎﻥ،ﻭﻳﺎ = 5193;ﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﺒ= 5166;ﻧﻪ. ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﺗﻤثیلی ﺍﺯ ﺧʋ= 94;ﺍﻭﻧﺪ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﺍ= ﮔﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺣﮑﻢ ﺣﮑﻮﻣﺘﻰ &= #65169;ﺮ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺩﺍﺭﻧﺪ،ﺍﻭﻟA= 166; ﻣﺮﺑﻮﻁ ﺑﮑﺎﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ. ﻭ ﺩﺭ ﺷﺎﻧﻰ ﺳﺎ= ﻟﻚ ﻧﻴﺰ ﺑﺎﺯ ﺑﺎ ﺍ= ﺧﺘﻴﺎﺭ ﺧﻮﺩ ﺩﺳﺘﻮﺭ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰﺧﻮﺩﺭﺍ &#= 65165;ﺟﺮﺍ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﻧ= ﺨﻮﺍﺳﺖ ﺩﺭ ﺣﮑﻢ ﻋﺪﻡ ﺗ= ﻤﺎﻳﻞ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ&#= 1548;ﻣﻴﺘﻮﺍﻧﺪ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﻨﻤﺎﻳﺪ. ﻭﭘس &= #65165;ﺯ ﻣﺮﮒ ﻭ ﺗﻮﻟﺪ ﻣ= ﺠﺪﺩ ﮐﺎﺭﻣﺎﺋﻰ،ﺑA= 166; ﻏﻀﺐ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65251;ﺠﺎﺯﺍﺕ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻫﻤ= ﺎﻥ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺗﺎ= ﺍﺯ ﻧﻮ ﮐﺮﺍﻣﺎﺕ ﻟ&= #65166;ﺯﻡ ﺭﺍ ﺑﺮﺍﻯ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻃﻰ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻭﺑﻴﺸﺘﺮ ﻓﺮﺍ&#= 65259;ﻢ ﮐﻨﻨﺪ. ﮐﻪ ﺁﻧﮕ= ﺎﻩ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺠﺪﺩ ﻫﻤﻴʌ= 54; ﺳﻠﻮک اﻟﻬﻰ ﺗﺎ ﻧﻮﺭ&#= 65239;ﺎﺋﻢ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ &= #65261; ﺑﺨﺼﻮﺹ ﻣﺠﺎﺯ&#= 65165;ﺕ ﻗﻬﻘﺮﺍﺋﻰ ﺳﺨ&#= 65174; ﺗﺮ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65256;ﺎﻓﻖ ﻭ ﭘﻴﻤﺎﻥ ﺷﮑﻦ = ﻭﻣﻘﺘﺼﺪﺍﻥ ﺑﺎ ﻣﻘﺎﺻﺪ ﺩﻧ&= #65268;ﻮﻯ، که ﺪﺭ ﻭﻟﺎﻳﺖ &#= 65197;ﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺭﻧﺪ&= #1548; ﻭﺟﺎﺳﻮﺳﻰ ﺳﺎ&#= 65247;ﮑﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺁﺧﻮ&= #65255;ﺪﻫﺎ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﻣﻌﻤﻮﻟﺎ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻏﻴﺮ ﺻﺎﺩﻕ ﺭﺍ = ﻃﺮﺩ ﻭ ﻣﻄﻠﻖ ﻭﺁﺯﺍ&= #65193; ﻳﺎ ﻃﻠﺎﻕ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﮐﻪ ﺍﮔﺮ ﺳﻪ ﺑﺎ= ﺭ ﭼﻨﻴﻦ ﻃﺮﺩ ﺷﺪ&= #1548; ﻭ ﻫﺮﺑﺎﺭ ﺑﺎ ﻧ= ﺪﺍﻣﺖ ﻭ ﻋﺬﺭ ﺧﻮﺍﻫﻰ = ﺑﻮﺩ،ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﺑﺎ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ ﺑﺸﻬﻮ&#= 65193;ﻯ ﺑﺮﺳﺪ، ﮐﻪ ﺣﮑ&#= 65250; ﻣﺤﻠﻞ ﺑﺮﺍﻯ ﺍ&= #65187;ﺮﺍﻡ ﺳﻠﻮﮐﻰ ﺍﻮ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﮐﻪ ﻣﻤﮑﻦ= ﺍﺳﺖ ﺑﭙﻴﺮ ﻧﺨﺴﺘﻴ&#= 65254; ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩ&= #65193;. ﭼﻮﻥ ﺍﺯﺩﻭﺍﺝ &= #65193;ﺭ ﺍﻣﻮﺭ ﺍﻟﻬﻰ،= 5175;ﻨﻬﺎ ﭘﻴﻮﺳﺘﻦ ﺳﺎﻟ&#= 64401;ﺎﻥ ﭼﻪ ﺯﻥ ﺑﺎﺷﻨﺪ = ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺮﺩ، ﺑﭙﻴ᥷= 8; ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548; ﮐﻪ ﭼﻪ ﺯﻥ ﺑﺎﺷ= ﺪ ﻳﺎ ﻣﺮﺩ. ﺍﻳﻦ ﭘ= ;ﻴﻤﺎﻥ ﺷﮑﻨﺎﻥ ﺑﺎ ﺍﻃ&= #65248;ﺎﻋﺎﺕ ﺃﻧﺪﮐﻰ ﮐﻪ ﺍﺯ = ﺍﻣﻮﺭ ﺳﻠﻮﮐﻰ ﮐﺴﺐ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ. ﺧﻮﺩﺭﺍ ﺍﺳﺘﺎ&#= 65193; ﺍﻟﻬﻰ ﻣﻴﭙﻨﺪ&#= 65165;ﺭﻧﺪ، ﻭﻣﺬﻫﺒﻰ ﻭﺣﺘ&#= 65264; ﻃﺮﻳﻘﺘﻰ ﺻﻮﻓ&#= 65268;ﺎﻧﻪ ﺑﺮﭘﺎ ﻣﻴﮑﻨﻨ&#= 65194;، ﮐﻪ ﻃﺒﻌﺎ ﺷﻬﻮ&= #65193;ﻯ ﺑﺴﺎﻟﮑﺎﻥﺧﻮ= 5193;ﻧﻤﻰﺭﺳﺎﻧﻨ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻮﺵ ﻧﻴﺰ ﺍﺿﺎﻓﻪ ﻣ&= #65268;ﮑﻨﺪ،ﮐﻪ ﺫﺍﺕ ﻋﻴﺴﻰ ﺩﺭ = ﻣﻌﻤﻮﺩﻳّﻪ، ﻳﺎ ﭘس ﺍﺯ ﺗﻌﻤ&= #65268;ﺪ ﻭﻋﺰﻟﺖ ﻧﺸﻴﻨ&#= 65264; ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩ ﺑﻮﺩ، ﮐﻪ ﺑﺎﻳ&#= 65254; ﮐﻠﻤﻪ ﺍﻟﻬﻰ ﻭ&= #65175;ﮑﻠّﻢ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﺩ ﺭﺳﻴﺪ. ﻭﺗﻨﻬﺎ = ﻣﻮﺳﺎﻯ ﭘﻴﺎﻣﺒﺮ ﻧﺒﻮ&#= 65193;، ﮐﻪ ﮐﻠﻴﻢ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﻮﺩ. ﮐﻪ ﻫﻤﻪ ﺍ= ;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻠﻴﻢ ﻭ = ﭘﻴﺎﻣﺒﺮ ﻭﻣﻮﺳﺎﻯ ﺩﻳﮕ&#= 65198;ﻯ ﻫﺴﺘﻨﺪ. ﺍﺑﺘﺪ&= #65165; ﻣﻮﺳﺎﻯ ﻣﺎﺷﻰ &= #65261;ﻣﻮﺷﻪ،ﻭﺳﭙž= 7; ﻣﺎﺷﻴﻪ ﻭ مشی= 81; وﻣﺴﻴﺢ ﻭﮐﺎﻣ= 5246; ﺍﻟﻬﻰ ﺷﺪﻩ،ﮐ= 5258; ﮐﻤﺎﻝ ﻣﺴﻴﺢ ﺭ&= #65165; ﻳﻬﻮﺩﻳﺎﻥ ﻧﭙ&#= 65196;ﻳﺮﻓﺘﻨﺪ. ﻫﻤﻴﺸﻪ ﺍﻧﺒﻴ&#= 65166;ﻯ ﺟﺪﻳﺪ ﺭﺍ ﻣؤﻣ&#= 65256;ﺎﻥ ﻃﺮﻳﻘﺘﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﻧﻤﻰ ﭘﺬﻳﺮﻧﺪ &= #64344;س ﺩﺭ ﻣﺮﺍﺗﺐ ﻋﻘ&= #65168; ﻣﺎﻧﺪﻩ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﻣﻴﻤﺎﻧﻨ&#= 65194;. ﻭﭼﻪ ﺑﺴﺎ ﮐﻪ ﻣ= ﺠﺎﺯﺍﺕ ﺑﺎ ﺍﺯ ﺩﺳﺖ ﺩﺍ= ﺩﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﭘﻴﺸﻴﻦ ﺧﻮﺩ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﺸﻮﻧﺪ.= ﺗﺎ ﺍﺯ ﻧﻮ ﺩﺭ ﮐﺎﺭ= ﻣﺎﻫﺎ،ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. = ﺗﺎ ﻋﺎﻗﺒﺖ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺑﺮﺳﻨﺪ. ﮐﻪ ﻫﻤ= ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻭﺣ&#= 65176;ﻰ ﺍﺭﻭﺍﺡ ﺗﻤﺎﻡ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻭ ﮔ= ﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ، ﭘ= 587; ﺍﺯ ﻓﺮﺍﻭﺍﻥ ﻓ&= #65212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ، ﮐﻪ ﻓﺮ&#= 65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺩ، ﺗﺎ ﺑﺎﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮ&= #65261;ﻧﺪ. ﻭﺗﻌﻤﻴﺪ ﻣﺴﻴ&#= 65186;، ﺗﻨﻬﺎ ﻏﺴﻞ ﺑﺎ = ﺁﺏ ﺑﺮ ﺗﻦ ﻭﺳﺮ ﻧﻴ= ﺴﺖ. ﺑﻠﮑﻪ ﻫﻤﺎﻥ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭﭘﺎﮐﺴﺎ= 5199;ﻯ ﺭﻭﺍﻥ ﻭﺗﻮﺑﻪ &= #65203;ﻠﻮﮐﻰ ﻭ ﻋﻤﻮﺩﻯ ﺑﺴﻮ&= #65263; ﻫﺪﻑ ﺍﻟﻬﻰ ﭘﻴ&= #65208;ﺮﻓﺘن اﺳﺖ. ﻭالاّ ﺗʄ= 01;ﺎﻣﻠﺎﺕ ﺩﻳﮕﺮ ﺍﻓﻘﻰ ﻭ = ﺣﻴﻮﺍﻧﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5260;ﺮﭼﻪ ﺑﺮﺳﻨﺪ ﺑﺨﺪﺍ &= #65193;ﺭ ﺗﺠﻠّﻴﺎت اﻭʌ= 55;ﻤﻰ ﺭﺳﻨﺪ. ﻣﺴﻴﺢ ﻭ= ﻫﺮ ﺳﺎﻟﻚ ﺩﺭ ﻋﺰﻟ&= #65174; ﺳﻠﻮﮐﻰ ﺧﻮﺩ،= 5193;ﺭﺻﺤﺮﺍ ﻭﺟﻨﮕﻞ ﻭﮐﻮﻫ&#= 65204;ﺘﺎﻥ ﺩﺭ ﻣﺴﺠﺪ ﺧﻮﺩ = ﻭﻣﻌﺒﺪ ﺧﻮﻳﺶ ﺑﺮﺣﺴﺐ &= #65193;ﺳﺘﻮﺭ ﭘﻴﺮ ﺑﻨﺠﺎﺕ ﺷ&= #65260;ﻮﺩﻯ ﻣﺮﺣله اﻯ ﺧﻮA= 193; ﻣﻴﺮﺳﺪ. ﻭ ﺧﻮﺭ= ّﻩ ﻳﺎ ﻗﺮّﻩ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﺑ= ﺎﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺪﻭﻗ&#= 65198;ّﻩ ﻳﺎ ﻗﺮﺁﻥ ﻗﺎﺋ&= #65250; ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺮﺳﻨﺪ. ﮐﻪ ﺣﺘﻰ ﻣﺴﻴﺢ = ﺍﺯ ﻧﺎﻡ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﺧﺒﺮ ﻧﺪﺍﺷﺖ،= 4380;ﻨﺎﻧﮑﻪ ﻣﺤﻤﺪ ﮔﻔﺖ. ﻭﺣ= ﺘﻰ ﻣﺤﻤﺪ ﺍﺯ ﻧﺎﻡ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻧﻤﻴﺪﺍﻧﺴﺖ، = 5175;ﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﺎﺷف عرﺵ ﺭﺏّ ﺑﺮﺗA= 198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ = ﺑﮕﻮﻳﺪ. ﺗﺎ ﺻﻔﺖ ﺍﺻﻠﻰ = ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﭼ&= #65258; ﺑﺎﺷﺪ. ﮐﻪ ﺭﺣﻤ= ﺎﻥ ﺭﺣﻤﺖ،ﻭ ﺭﻭﺡ &#= 65165;ﻟﻘﺪس ﺗﻘﺪّس ﺑﺎﻧﺴA= 166;ﻥ ﺷﺎﻫﺪ ﺧﻮﺩ ﻣﻴ&= #65194;ﻫﺪ، ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﻣﻴﮕﺮﺩﺩ. ﭘس ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎ ﻣﺴﻴﺢ ﺩﺭ ﺣ= ﻴﺎﺗﺶ،ﻭﻧﻪ ﭘس ﺍﺯ ﻭﻓﺎﺗﺶ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ﻳﻚ ﻭ= ﻟﻰّ ﺍﻟﻬﻰ و مسیح ʋ= 99;ﻧﺪﻩ ای ﺑﻤﻌﺮﻓﻰ ﺧ= 5194;ﺍﻭﻧﺪ ﺗﻮﺳّﻞ ﻭﺗﻤﺮ= 4400;ﺰ ﻋﺒﺎﺩﻯ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﻭ = ﺭﺍ ﺩﺭﺣﻀﻮﺭ ﺫﻫﻨ&#= 65264; ﺧﻮﺩ ﺩﺍﺭﺩ. ﺗﺎ= ﺯﻣﺎﻧﻰ ﮐﻪ ﺳﺎﻟﻚ ﺑﻬﻤ&= #65166;ﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #64344;ﻴﺮ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭ ﺍ= ;ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻣ&#= 65166;ﺕ ﻋﻘﻠﻰ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﻣﺸﻬﻮﺩ ﺧﻮﺩﺭ&#= 65165; ﺑﻴﺎﺑﺪ،ﻭ ﺍﻟ= 5260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺩﺭ ﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ،ﮐﻪ ﻣﻮﺭﺩ ﺗﮑﻠّﻢ &#= 65165;ﻟﻬﻰ ﻗﺮﺍﺭﻣﻴﮕﻴﺮ= 5193;. ﻭﺍﻭ ﻧﺒﺰ ﮐﻠم&#= 1607; اﻯ ﺍﻟﻬﻰ ﮔﺮﺩ&#= 65193;. ﻭ ﺑﺮﺍﻯ ﺭﺳﻴﺪ&= #65253; ﺑﻤﻘﺎﻡ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘ&= #65198; ﺑﻌﺪﻯ ﻳﺎ ﺩﺭ ﺭ= ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﮐﻪ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺮ&#= 65187;ﻠﻪ ﺷﻬﻮﺩﻯ ﺑﺎﺯ ﺑ&= #65198;ﺗﺮﻯ ﺭﺍ ﮐﺴﺐ ﮐﻨﺪ. ﮐ= ;ﻪ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ ﻳ= ﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ،= 5261; ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﻳﺎ ﻣﺮﮒ ﻃ= ﺒﻴﻌﻰ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﻭ ﻫﺮﻳﻚ ﺣﺞ ﻋﻤ= ﺮﻫﺎﻯ ﻫﺴﺘﻨﺪ،ﻭﻳﻚ = 5207;ﺐ ﻗﺪﺭﻯ ﺑﻬﺘﺮ ﺍ&= #65199; ﻫﺰﺍﺭ ﻣﺎﻩ ﻳﺎ = ﺻﺪ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻣ&= #65228;ﻤﻮﻟﻰﻧﻮﻉﺑA= 208;ﺮﻯ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﻮ= ﺵ ﻣﻌﻴﺎﺭ ﺍﺧﻠﺎ&#= 65237; ﺩﻳﻨﻰ ﻣﺴﻴﺢ ﺭ&= #65165;،(ﺍﺧﻠﺎﻕ ﺩﺭ ﮐﻮﻩ) ﻣﻴﺨﻮ= ﺍﻧﺪ. ﻳﻌﻨﻰ ﺩﺭﻋﺰﻟ&#= 65174; ﺳﻠﻮﮐﻰ ﻭ ﺩﻭﺭ&= #65257; ﺳﻠﻮﻙ ﺳﺎﻟﻚ،= 5169;ﺎﻭﻟﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ. ﻧﻪ ﺍ= ﻳﻨﮑﻪ ﻫﺮﮐس ﺩﺭ ﻋﺰﻟ&#= 65176;ﻰ ﻋﺒﺎﺩﺍﺗﻰ ﮐﻨ&#= 65194;،ﮐﻪ ﺍﺭﺗﺒﺎﻃﻰ ﺑﺎ &= #65191;ﺪﺍﻭﻧﺪ ﻭﭘﺬﻳﺮﺵ ﺍﻭﺭ&#= 65165;ﻧﺪﺍﻧﺴﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻮﺳ= ﻰﺩﺭ ﮐﻮﻩ ﺳﻴﻨﺎ،ﻭ= 5251;ﺤﻤﺪ ﺩﺭ ﮐﻮﻩ ﺣﺮاء &#= 65261; ﻓﺮﺍﻭﺍﻥ ﺩﺧﻤ&#= 65258; ﻫﺎﺋﻰ ﺩﺭ ﮐﻮﻫ&= #65204;ﺘﺎﻧﻬﺎﻯ ﺟﻬﺎﻥ ﻣﻴﺒﻴﻨ&#= 65268;ﻢ،ﮐﻪ ﻫﺮﻳﻚ ﺭﺍ ﺳﺎﻟ&= #64401;ﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﮐﻨ&= #65194;ﻩ ﮐﻪ ﺩﺭﺁﻧﺠﺎ ﺑ&= #65252;ﻴﺮﺩ ﺗﺎ مگر ﺑﺸﻬﻮA= 193; ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ،ﻭﻟﻮ ﺑﺨﻠﻖ ﻧﻴﺰ ﺑﺎ&= #65199; ﻧﮕﺮﺩﺩ. ﺑﻮﺵ ﻣ= ﻴﮕﻮﻳﺪ،ﻣﺴﻴA= 186; ﺧﻮﺍﺳﺖ ﺣﮑﻢ ﻭ&= #64400;ﻠﻤﻪ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﺮﻣﺮﺩﻡ ﺍﺑﻠﺎﻍ ﮐﻨﺪ ﻭ = ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺑﺎﻣﺨﺎ&#= 65247;ﻔﺖ ﻣﺬﺍﻫﺐ ﺑﺸﺮﻯ &= #65165;ﺩﻳﺎﻥ ﺩﻳﮕﺮ ﻗﺸﺮﻯ ﻗ&= #65198;ﺍﺭ ﮔﺮﻓﺖ. ﻭﺣﮑﻮﻣ&= #65176;ﻬﺎﻯ ﻧﻈﺎﻣﻰ ﺑﻰ ﺩﻳ&= #65256;ﻰ ﻣﺠﺮﻯ ﺍﻳﻦ ﻗﺘ&= #65246; ﻣﺴﻴﺢ ﺑﻮﺩﻧﺪ. = ﻭﻟﻰ ﻓﺘﻮﺍﻯ ﻣﻠّﺎ= 5259;ﺎﻯ ﻳﻬﻮﺩﻯ،ﻣﺪﻋA= 268;ﺎﻥ ﺩﻳﻦ ﺷﻨﺎﺳﻰ ﻭ = ﺧﺪﺍ ﺷﻨﺎﺳﻰ،ﺑﺎﻋ= 79; ﺑﺼﻠﻴﺐ ﮐﺸﻴﺪﻩ ﺷﺪﻥ ﻣ&= #65204;ﻴﺢ ﮔﺮﺩﻳﺪﻧﺪ. ﮐﻪ = ﺣﻠّﺎﺟﻬﺎﻯ ﻣﺴﻠﻤﺎﻥ ﻧﻴﺰ &= #65259;ﻤﻴﻦ ﺳﺮﻧﻮﺷﺖ ﺭﺍ ﺩ&= #65165;ﺷﺘﻨﺪ. ﭼﻮﻥ ﺃﻧﺎ ﺍﻟﺤ&= #65238; ﮔﻔﺘﻨﺪ. ﻭ ﺣﺎﺿ= ﺮ ﻧﺸﺪﻧﺪ،ﺃﻧﺎ = 5251;ﻊ ﺍﻟﺤﻖ ﺑﮕﻮﻳﻨ&#= 65194;، ﺗﺎ ﺗﺒﺮﺋﻪ ﺷﺮ&= #65227;ﻰ ﺷﻮﻧﺪ. ﺯﻳﺮﺍ ﺻ= ﻠﺎﺡ ﻣﺴﻴﺢ ﻭ ﻫﺮ ﮐﺎ= ﻣﻞ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﺧﻮﺩ،ﺫﺍﺕ ﻭﻣ= 5166;ﻫﻴّتی که ﻧﻤﺎﻳﻨﺪﮔA= 264; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺩﺍﺭﺩ. ﻭ ﻧﻪ ﺑﺮ= ;ﺍﻯ ﻣﺮﺩﻡ ﻭ ﻣﺴﻴﺢ = ﻭﻋﺪﻩ ﺑﺎﺯﮔﺸﺖ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻪ ﺭﻭﺯ ﺑﻌﺪ ﺩﺍﺩ = ﮐﻪ ﻫﻢ ﺳﻪ ﺭﻭﺯ ﺑﻌ= ﺪ ﺑﺮﺍﻯ ﺩﻭ ﺯﻧﻰ = بمعنی دو سالکی ﺑﻮﺩ= ، ﮐﻪ ﻣﺴﻴﺢ ﺭﺍ ﺩ= ﺭ ﺭؤﻳﺎﻯ ﺷﻬﻮﺩ= 5263; ﺧﻮﺩ ﺩﺭ ﺷﻬﻮﺩ = ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﺁﻧﺎﻥ ﺑﻮﺩ. ﮐﻪ= ﭘس ﺍﺯ ﺳﻪ ﺭﻭﺯ ﻳﺎ= ﻳﻮﻡ ﻳﺎ ﺍﻭﻡ ﻭ ﺷﻬﻮ= ﺩ ﺑﺪﻝ ﺳﺎﻟﻚ ﻭﻟ&= #65166;ﻳﺖ ﻣﺴﻴﺢ ﻣﻴﺮﺳﺪ &= #65261;ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺷﻬﻮﺩ ﭼﻬﺎ&= #65197;ﻡ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﺴﻴﺢ ﻭﻋﻠﻰّ &#= 65251;ﻴﺮﺳﻨﺪ. ﻭﭘس اﺯ ﺁﻥ ﺩﻭ &= #65199;ﻥ ﺭﻭﺡ ﺑﺴﻴﺎﺭﻯ &= #65193;ﻳﮕﺮ. ﻣﺴﻴﺢ ﺷﺸﺼﺪ ﺳ&= #65166;ﻝ ﺑﻌﺪ ﺩﺭ ﺻﻮﺭﺕ = ﺍﻧﺴﺎﻧﻰ ﻋﻠﻰّ ﺑﺠﻬﺎﻥ &#= 65251;ﺘﻮﻟﺪ ﺷﺪ،که ﺪﺭ ﺩﺍA= 251;ﺎﻥ ﭘﺪﺭﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﻣﺤﻤﺪ، ﺻﺎﺣﺐ &#= 65255;ﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺳﺎﻟ&#= 65170;ﻖ ﻣﺴﻴﺢ، ﺧﻮﺩ ﻧ&#= 65268;ﺰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪ. ﻭﻣﺸﮑﻞ ﺍﻣﺮﻭ&#= 65199; ﻣﺴﻴﺤﻴﺎﻥ ﺍﺳ&#= 65174;، ﮐﻪ ﺁﻳﺎ ﻭﺍﻗﻌ&= #65166; ﻣﺴﻴﺢ ﺑﺎﺯﮔﺸ&#= 65174;،ﻳﺎ ﮐﻪ ﺑﺎﺯ ﻧﮕﺸﺘ&= #65258; ﺍﺳﺖ. ﺑﺎﺭﻫﺎ ﻣ= ﺤﻤﺪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻋ&= #65248;ﻰّ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎ ﻣ᥸= 4;ﻴﺢ ﻳﺎﺩﺁﻭﺭﻳﮑﺮ= 5193;ﻩ،ﮐﻪ ﺣﺘﻰ ﺩﺭ ﻣﻌﺮﺍ&= #65183;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺤﻤﺪ،= 5235;ﺮﺷﺘﮕﺎﻥ ﻋﻠﻰّ ﺭﺍ ﻣﻰ ﺷ&= #65256;ﺎﺧﺘﻨﺪ،ﮐﻪ ﻫﻨﻮﺯ ﻣﺤﻤﺪ ﺭ&= #65165; ﻧﺸﻨﺎﺧﺘﻪ ﺑﻮ&#= 65193;ﻧﺪ. ﻭﻟﻰ ﺍﻳﻦ ﻋﻠﻰ = ﺷﺶ ﺳﺎﻟﻪ ﺑﻮﺩ. ﺍﻣ= ﺎ ﻧﺎﻡ ﻣﺴﻴﺢ ﺩﺭ = ﻣﻌﺮﺍﺟﻬﺎ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺭﺳﻴﺪﻩ ﺑﻮﺩ. ﺭﻭﺡ ﻣﺴﻴ= ح ﻮﻫﻤﺎﻥ ﺭﻭﺡ ﻋ&= #65248;ﻰّ ﻧﻴﺰ ﺗﻮﻟﺪﻯ ﺩ&= #65197; ﻋﺼﺮ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﺩﺍﺭﺩ، ﮐﻪ ﺑﻨ&#= 65262;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺑ= 5198;ﺳﺪ. ﻭﺑﻬﺮ ﻧﺎﻡ ﻭ ﺷ= ﮑﻞ ﺻﻮﺭﺗﻰ ﮐﻪ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺳﺎﻟﮑﺎ&= #65253; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﮐﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﭘ= ﻨﺞ ﺗﻮﻟﺪ،ﺩﺭ ﻋﺼ= 5262;ﺭ ﺃﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﭘﻴﺸﻴ&#= 65254; ﺑﺪﺭﺟﻪ ﭘﻴﺎﻣ&#= 65170;ﺮﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;، ﺍﻳﻨﻚ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ ﻣﺤﻤﺪﻯ، ﻣﻴﺘ= 5262;ﺍﻧﻨﺪ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65259;ﻤﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﭘﻨﺠﮕﺎﻧﻪ ﻣﻌ&#= 65198;ﻭﻑ ﺑﭙﻨﺞ ﺗﻦ ﺁﻝ ﻋ= ﺒﺎ،ﺁﻧﮕﺎﻩ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65268;ﺮﺳﻨﺪ ﻭﻟﻰ ﺍﮔﺮ ﺍﻳﻨ&= #65166;ﻥ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺗ= ﻮﻟﺪ ﻧﺨﻮﺍﻫﻨﺪ ﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﮐﻨﻨﺪ،= 5175;ﻤﺎﻡ ﮐﺮﺍﻣﺎﺕ ﻭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65256;ﺪ. ﮐﻪ ﺑﻨﺴﺦ ﻭﻣﺴ&= #65192;ﻬﺎﻯ ﺷﺪﻳﺪ ﺗﺮ ﺍﺯ ﻗ= ﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ،ﻳﺎ ﺑ= 5194; ﺩﻳﻨﺎﻥ ﺩﻳﮕﺮ &= #65251;ﺠﺎﺯﺍﺕ ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﺭ= ﻭﺡ ﺯﺭﺩﺷﺖ ﻧﻴﺰ ﺩ&= #65197; ﻋﺼﺮ ﺑﻌثت ﻣﺴ= 5268;ﺢ،ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻭﺗﺴﻠﻴ&#= 65250; ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ &= #65207;ﺪ،ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ سه ﭙ&#= 65166;ﺩﺷﺎه ﭙﺎﺭﺳﻰ،ﻫﻨﮕA= 166;ﻡ ﺗﻮﻟﺪ ﻣﺴﻴﺢ ﮔ&= #65236;ته اﻧﺪ. ﻭﻟﻰ ﺍﻳﻦ = ﺗﻮﻟﺪ ﺩﻭﻡ ﻣﺴﻴﺢ ﺩﺭ&= #1587;ی ﺴﺎﻟﮕﻰ ﺁﻧﮕﺎ&#= 65257; ﺭﻭﺡ ﺯﺭﺩﺷﺖ،= 5193;ﺭ ﺗﻮﻟﺪ ﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﺑﺸﺮﻯ ﻣﻮﻓﻖ ﺑ&= #65194;ﻳﺪﺍﺭ ﺷﻬﻮﺩﻯ ﻣﺴﻴﺢ &= #64404;ﺮﺩﻳﺪ. ﻭﺑﺎﺭﺩﻳﮕﺮ ﺭ&#= 65261;ﺡ ﺯﺭﺩﺷﺖ ﻣﺴﻴﺢ &= #65207;ﺪﻩ،ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺩﺭﻭﻟﺎﻳﺖ ﻣﺤ&#= 65252;ﺪﻯ ﻣﺘﻮﻟﺪ،ﻭﺩﺭA= 211;ﻮﺭﺕ ﺍﻧﺴﺎﻧﻰ ﺗﺎﺯ&#= 65257; ﺍﻣﺎﻡ ﺳﺠّﺎﺩ= 548;ﻣﻮﻓﻖ ﺑﺪﻳﺪﺍﺭ ﻧﻮﺭ &= #65239;ﺎﺋﻢ ﺷﺪ. ﻫﻤﻴﺸﻪ ﮐﺎ= ﻣﻠﺎﻥ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ،ﺣﺘﻰ ﺩﺭ ﻫﻤﺎﻥ ﻭﻟﺎ&= #65267;ﺖ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ،ﺑﺎﺯ ﻣﻘﺎم ﻤﻘﺪﺳﻰ &#= 65193;ﺍﺭﻧﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﻧﺰʋ= 93;ﻳﮑﺘﺮ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ. ﺍﻣﺎ&= #65249; ﺷﺪﻥ ﺳﺠّﺎﺩ،@= 380;ﻮﻥ ﺍﻣّﻰ ﻭ ﺍﻭﻡ ﮐ&= #65198;ﺩﻩ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ، ﻭﺭﻭﺑﺮﻭﻯ ﺳﺎ&#= 65247;ﮑﺎﻥ ﺧﻮﺩ ﺩﺭﺣﻀﻮﺭ &= #65195;ﻫنی ﻘﺮﺍﺭ ﺩﺍﺭﺩ. ﻭ= ﺑﺮﺍﻯ ﺣﮑﻮﻣﺖ ﺑﺮﻣﺮ&#= 65193;ﻡ ﺍﻣﺎﻡ ﻭ ﺭﻫبر &#= 65255;ﻴﺴﺖ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﻫ&#= 65252;ﻪ ﮐﺎﻣﻠﺎﻥ ﺳﻠﺴ&#= 65248;ﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺩ&#= 65197; ﻋﺼﺮ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﺭﺟﻌﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ،ﺗﺎ ﺑﻨ= 5262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65268;ﺰ ﺑﺮﺳﻨﺪ. ﻭﺑﺮﺍ&= #65263; ﻧﻮﻉ ﺑﺎﺯ ﺑﺎﻟ&= #65166;ﺗﺮ ﺁﻣﺎﺩﻩ ﮔﺮﺩﻧ&#= 65194;. ﻭ ﺍﻳﻦ ﻧﺮﺩﺑﺎ&= #65253; ﺍﻧﻮﺍﻉ ﻭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ،ﻭﻣﺮﺍA= 175;ﺐ ﺷﻬﻮﺩﻯ ﻭﻣﻬﺪ&#= 65267;ﻬﺎﻯ ﻣﻮﻋﻮﺩ،ﺑﺮﺍA= 263; ﺗﻤﺎﻣﻰ ﺍﺭﻭﺍ&#= 65185; ﻣﻮﺟﻮﺩﺍت ﻮﺍ= 5183;ب اﺳﺖ، ﺗﺎ ﻓﺮﻣ= 5166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺗﺎ = ﺃﺑﺪ ﺭﺍ ﺗﻌﺎﻟﻰ ﺑﻴ&= #65166;ﺑﻨﺪ. ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﺃ&= #65175;ﻢ ﻫﺎ،ﻭﺁﻧﭽﻪ ﮐ= 5258; ﺩﺭ ﻫﺴﺘﻰ ﺍﺯ ﻣ= ﻮﺟﻮﺩﺍﺕ ﻣﻰ ﺑﻴﻨﻴﻢ،ﺳ= 5198;ﺍﺳﺮ ﺍﺭﻭﺍﺣﻰ ﺑﻮﺩ&#= 1607; اﻧﺪ. ﮐﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺭﻳﺰﺗﺮ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ ﺑﺪﻭﺭ ﺧﻮﺩ ﺟﻤ&= #65226; ﻣﻴﮑﻨﻨﺪ،ﻭ ﺟ= 5204;ﻢ ﻭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ = ﻣﻴﺴﺎﺯﻧﺪ. ﺍﮔﺮ ﺗﻤﺎﻡ ﺍﺭ&= #65261;ﺍﺡ ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎ&#= 65245; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺑﺎﺯﮔﺸﺖ ﺑﻨﺰﺩ ﺍﻟﻠﻪ ﺑ&= #65198;ﺳﻨﺪ،ﻧﻪ ﻓﻘﻂ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﻬﺎﻥ= ; ﺧﺎﻟﻰ ﻭﺧﻠﺄ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ، ﮐﻪ ﺟﻬﺎﻧﻰ ﻫﻢ = ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺑﻘﻮ&= #65245; ﻣﺤﻤﺪ ﺣﺘﻰ ﺑﻬ&= #65208;ﺖ ﻭ ﺟﻬﻨﻢ ﻭ ﺟﻬﺎ= ﻥ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ &= #65251;ُﺮﺩ. ﻭ ﻓﺮﺷﺘﻪ ﻣﺮﮒ = ﻋﺰﺭﺍﺋﻴﻞ ﻧﻴﺰ ﻣﺮﮒ ﺩﺍﺭ&= #65193;. ﺯﻳﺮﺍ ﺣﻘﻴﻘﺖ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺩﺭ ﺍﺭﻭﺍﺡ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ،ﮐﻪ ﺫﺍﺕ &#= 65261; ﻣﺎﻫﻴّﺖ ﻭ ﺍﺻ&#= 65248;ﻰ ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﭘس ﺍﺯﮐﻤﺎﻝ &= #65191;ﻮﺩ ﺑﺎﻟﻠﻪ ﺑﺎﺯﮔ&#= 65208;ته اﻧﺪ. ﻭﺍﺭﻭﺍﺡ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺩﻳﺪﻧﻰ ﻭ ﻣﻠﻤ&= #65262;س ﺁﺑﮋﮐﺘﻴﻮ ﻧﺨ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ ﻭﻫﺮ ﻣﻘﺎ&= #65251;ﻰ ﺍﻟﻬﻰ،ﻣﺮﺑّʌ= 64; ﻣﻮﺟﻮﺩﺍﺕ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ = ﻣﻘﺎم ﺨﻮﺩ ﺍﻭ ﺩﺭ ﺣﮑ= ﻢ ﺭﺏّ ﭼﻨﺪ ﺳﺎﻟ&#= 65242; ﻣﻴﺒﺎﺷﺪ. ﺁﻏﺎ&= #65199; ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺣﺴﻴﻨﻰ،ﺗﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ. ﻭﺍﻟّ&#= 65166; ﻣﺮﺍﺗﺐ ﺃﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65175;ﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻫﺴﺘﻨﺪ. ﻭ ﺑﺎ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﺷﻬﻮﺩﻯ A= 193;ﺭﺟﻪﺍﻟﻮﻫﻴّ= ﺖﺷﺎﻫﺪﺑﺎﻟﺎ= 5251;ﻴﺮﻭﺩ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺍﮔﺮ ﻣ&#= 65268;ﮕﻮﻳﻨﺪ ﻣﻤﻠﮑﺖ ﺧﺪﺍ،= 5227;ﻘﻴﺪﻩ ﻟﺎﺯﻣﻰ ﺑﺮﺍﻯ &= #65193;ﻳﺎﻧﺖ ﻣﺴﻴﺤﻰ ﺍﺳﺖ، &#= 65251;ﻨﻈﻮﺭﺑﺮﭘﺎ ﻧﻤﻮﺩﻥ ﺣﮑﻮﻣ&#= 65174; ﺳﻴﺎﺳﻰ ﺑﻨﺎﻡ &= #65251;ﺴﻴﺢ ﻧﻴﺴﺖ. ﻭﻳﺎ ﺣﺘ= ﻰ ﻣﺴﻠﻤﺎﻧﺎﻥ ﮐ&#= 65258; ﺧﻮﺍﻫﺎﻥ ﺣﮑﻮ&#= 65251;ﺖ ﺩﻳﻨﻰ ﭘﺎﭖ ﻫﺎ = ﻭ ﺧﻠﻴﻔﻪ ﻫﺎ ﻭ ﻫ= ﺮ ﻭﻟﺎﻳﺖ ﻓﻘﻴﻪ &= #65203;ﻔﻴﻪ ﻭ ﻓﺎﺳﺪ ﻭﻭﻗﻴ&= #65188;ﻰ ﻣﻰ ﺑﺎﺷﻨﺪ،ﮐ= 5258; ﺧﻮﺩﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺍﺭثاﻥ ﺧﺪﺍ ﻭﭘﻴﺎﻣﺒ&#= 65198; ﻭﺍﻣﺎﻣﺎﻥ ﻭ ﺍ&= #65261;ﻟﻴﺎﻯ ﭘﻴﺸﻴﻦ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ &= #65191;ﻮﺩ ﺷﺎﻳﺴﺘﮕﻰ ﺍﻟ&#= 65260;ﻰ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﺍﮔﺮ ﻫﻢ ﻣﺴﻴﺢ = ﻭﻣﺤﻤﺪ ﻭ ﻫﺮ ﮐﺎﻣﻠﻰ ﺍ= ﻟﻬﻰ،ﻣﻤﻠﮑﺘA= 264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #1705;ه ﭙﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﻣﻴﮑﻨﺪ،ﺗﻨﻬA= 166; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩﻣﻴﺒﺎﺷﺪ &#= 64400;ﻪ ﺑﺮ ﺩﻝ ﻭ ﻓﮑﺮ ﺁ= ;ﻧﺎﻥ ﺣﮑﻮﻣﺖ ﺩﺍﺭﻧ&#= 65194;. ﻭﻧﻪ ﺣﺘﻰ ﺑﺮﺗ&= #65254; ﺁﻧﻬﺎ،ﻭ ﻳﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺠﺒﻮﺭ ﮐﺮʋ= 93;ﻥ ﺁﻧﻬﺎ. ﻭﺍﻟّﺎ &= #64400;ﻠﻴﺴﺎ ﺑﻴﺴﺖ ﻭﺳﻪ ﻫﺰ&= #65165;ﺭ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ &= #65197;ﺍ ﺩﺭ ﺁﺗﺶ ﺍﻧﺪﺍ&= #65191;ﺘﻪ،ﭼﻮﻥ ﺑﻤﺴﻴﺢ ﺍﻫﺎﻧ&#= 65176;ﻰ ﻳﺎ ﺍﻧﺘﻘﺎﺩ ﻭ&= #65187;ﺮﻓﻰ ﺯﺩه اﻧﺪ، ﮐﻪ = 4400;ﺸﻴﺸﺎﻥ ﻧﻤﻰ ﭘﺴﻨﺪﻧﺪ. = ﻭﻫﺮﮐس ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﺨﻮﺍﻫﺪ ﻣﻤﻠ&#= 64401;ﺖ ﺍﻟﻬﻰ ﻣﺴﻴﺢ ﺭ&= #65165; ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ &= #65261; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﻨ&= #65194;،ﻫﺮﮔﺰ ﻣﺴﻴﺤﻰ ﻭﻣﺴﻴ&#= 65186; ﺷﺪﻩ ﻧﻴﺴﺖ. ﺑﻠ= ﮑﻪ ﺑﺎ ﺗﻤﺎﻡ ﺍﺩﻋ&= #65166;ﻫﺎﻳﻰ ﺁﻧﺎﻥ ﻫﻨﻮﺯ ﻣ&= #65208;ﺮﻙ ﻭ ﺟﻬﻨّﻤﻰ ﻭ ﺩ&= #65207;ﻤﻦ ﺧﺪﺍ ﻭﻣﺴﻴﺢ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺣﺘﻰ ﺍﮔﺮ ﺑﺮ= ﺍﻯ ﻣﺤﻤﺪ ﺷﻨﺎﺳﻰ &= #65203;ﻠﻮﮐﻰ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﻣﺼﻄﻔﻮﻯ ﺧﻮﺩ &= #65255;ﺮﺳﻴﺪ ﻣؤﻣﻦ ﻧﻴﺴﺘﻨ= 5194;. ﻭ ﺍﮔﺮ ﻣﺴﻠﻤﺎ&= #65253; ﺩﺭ ﺍﺳﻢ ﺑﺎﺷﻨ&= #65194;. ﺩﻳﺪﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﺭﻫﺒﺮﺍﻥ ﺍﺩﻳ&#= 65166;ﻥ ﺳﻠﻮﮐﻰ ﺩﺭ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ، ﻋﻤﻠﺎ &#= 65203;ﻤﺒﻮﻟﻬﺎﻯ ﺁﻧﺎﻧﺮﺍ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴ&= #65256;ﺪﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺑﺎﺭﻫʋ= 66; ﺑﺎ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65251;ﺴﻴﺢ ﻭﻣﺤﻤﺪ ﻳﺎ ﻓﺎ&= #65219;ﻤﻪ ﻭﻣﺮﻳﻢ ﻭﺣﺘﻰ &= #65197;ﻫﺒﺮﺍﻥ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻗﺒﻞ ﺍﺯ ﻣﺴﻴﺢ = ﺭﺍ ﺩﻳﺪﺍﺭ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﺯﻳﺮﺍ ﺷﺎﻫﺪ ﺍ&= #65251;ﺮﻭﺯ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263; ﻣﺤﻤﺪ،ﺩﺭ ﺗﻮ= 5247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﺸﺮﻯ &= #65191;ﻮﺩ،ﻫﺮﺑﺎﺭ ﻗﺒﻠﻴﺒﻴﮑﻰ ﺍ&#= 65199; ﺁﻥ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﮐ= ﻪ ﭘس ﺍﺯ ﺗﮑﺮﺍﺭ &= #65153;ﻥ ﺷﻬﻮﺩﻫﺎ ﺍﮐﻨ&#= 65262;ﻥ ﺑﺼﻮﺭﺕ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﻭ&= #65207;ﺎﻳﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﺩﺭ ﻳﻚ ﺭؤﻳﺎﺋ&#= 65264; ﻣﻦ ﺍﻓﺘﺨﺎﺭ ﻣ&= #65268;ﮑﺮﺩﻡ،ﮐﻪ ﭼﻮﻥ ﻳﻮﺳﻒ ﻫﻔ&= #65174; ﺳﺎله ﺒﻨﺠﺎﺕ = 5197;ﺳﻴﺪﻡ. ﻧﺪﺍﺋﻰ ﺍﺯ ﭘﺸ&= #1578; ﺴﺮ ﺩﺍﺷﺘﻢ،ک= 07; گفت ﻣﻴﺘﻮﺍﻧʌ= 04;ﺘﻰ ﺩﺭﻳﮑﺴﺎﻝ ﻧﻴ&#= 65200; ﻣﻮﻓﻖ ﺷﻮﻯ. ﻭﻣ= ﻌﻠﻮﻣﻢ ﺷﺪ ﮐﻪ ﺑﺎ ﺗﻤﺎ= ﻡ ﺍﺩّﻋﺎﻫﺎ ﻭﺟ= 5194;ّﻳﺖ ﺧﻮﺩ، ﭼﻘﺪﺭ ﺗ&#= 65256;ﺒﻞ ﻭﮐﻢ ﮐﺎﺭ ﻭ ﺩﻳ= ﺮﮐﺮﺩ ﺩﺍﺷته اﻡ. ﮔﺮ= 4380;ﻪ ﻫﺮﮔﺎﻩ ﻣﺎﻫﻰ &= #65197;ﺍ ﺍﺯ ﺁﺏ ﺑﮕﻴﺮﻳ&= #65250; ﺗﺎﺯﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻧﻤﻴﺘﻮﺍﻥ ﺍﻧ&#= 64401;ﺎﺭ ﮐﺮﺩ،ﮐﻪ ﺍﻳﻦ &#= 65251;ﺎﻫﻰ ﺳﻤﺒﻮﻝ ﺣﻴﺎﺕ &= #65259;ﺮﭼﻪ ﺩﻳﺮﺗﺮ ﺣﺎﺻﻞ &= #64404;ﺮﺩﺩ،ﻣﻌﻨﻰ ﺭﻧﺠﻬﺎﻯ ﺟﻬﻨ&#= 1617;ﻤﻰ ﻭ ﺣﻴﻮﺍﻧﻴّت = 5170;ﻴﺸﺘﺮﻯ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻧﻪ= ﻓﻘﻂ ﺍﻳﻦ ﮔﻔﺘﻪ ﺑﻮ&= #65205; ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴ&= #64401;ﻨﻢ،ﮐﻪ ﮔﻔﺖ ﮐﺴﻰ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﻣﻌﻨﻰ ﻳﺴﻮﻉ ﻣ&= #65204;ﻴﺢ ﺭﺍ ﺑﻔﻬﻤﺪ، ﻣ&#= 64405;ﺮ ﺑﻤﻤﻠﮑﺖ ﺍﻟﻬ&#= 65264; ﻣﺴﻴﺢ ﺑﺮﺳﺪ ﻭ = ﺑﻔﻬﻤﺪ. ﻳﻌﻨﻰ ﺍﮔﺮ ﺑﺪ&= #65267;ﺪﺍﺭ ﻣﻤﻠﮑﺖ ﻭﻭﻟﺎ&#= 65267;ﺖ ﻣﺴﻴﺢ ﻭﺯﺭﺩﺷ&#= 65174; ﻭﻣﺤﻤﺪ ﻭ ﻫﺮﮐ&= #65166;ﻣﻠﻰ ﺍﻟﻬﻰ ﺭﻓﺖ،ﻭ= 5247;ﻰ ﻓﻬﻤﻰ ﺍﺯ ﺁﻥ ﺳ= ﻄﺢ ﻋﻘﻠﻰ ﮔﻔﺘﻪ ﻫ&= #65166; ﻭﺣﮑﻤﺘﻬﺎی آنان ﻧﺪﺍﺷﺖ،= ; ﺳﻮﺩﻯ ﻧﻤﻴﺒﺮﺩ. ﻭﺍﮔ&= #65198; ﻃﺮﺩﺵ ﻧﮑﻨﻨﺪ&#= 1548; ﺧﻮﺩ ﺍﺯ ﺁﻥ ﺧﺎ= ﺭﺝ ﻣﻴﮕﺮﺩﺩ. ﻭ ﻫﻨ= ﻮﺯ ﺑﺴﻴﺎﺭ ﻣﺮﺍﺗ&#= 65168; ﻣﻤﻠﮑﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺮﺗﺮ ﺩﺭ ﭘﻴش هست ،ﮐﻪ ﺍﮐﻨʌ= 62;ﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺑﻨ&#= 65194;ﮔﻰ ﻭﺗﺴﻠﻴﻢ ﻭﻓﻬ&#= 65250; ﻭﺍﻧﺠﺎﻡ ﻭﻇﺎ&#= 65267;ﻒ ﺗﮑﺎﻣﻠﻰ ﺁﻧﻬ&#= 65166; ﺭﺍ ﻧﺪﺍﺭﻳﻢ، &#= 65261; ﻫﻤﭽﻨﺎﻥ ﺳﺮﮐ&#= 65206; ﻭ ﺣﻴﻮﺍﻥ ﻣﻴﻤ&= #65166;ﻧیم. ﻣﮕﺮ ﺑﺎ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﺰﮐﻴﻪ ﻫ= ﺎﻯ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261; ﻋﻤﻴﻖ ﺗﺮ. ﻭﺍﻟ= ّﺎ ﺩﺭ ﻫﻤﺎﻥ ﻣﻘﺎ&= #65249; ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﻫ&= #65252;ﻴﺸﻪ ﻧﻤﻴﺘﻮﺍﻥ ﺑﻮ&#= 65193;،ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﺎ&= #65197;ﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ،ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﻭ ﺭﺳﺦ ﻭﻭﺳﺦ ﺩ= ﺭﺍﻧﺘﻈﺎﺭﻫﺴ= 5176;ﻨﺪ. ﺗﺎﭼﻘﺪﺭ ﮔﻨﺎ&#= 65257; ﻭ ﺍﻧﺤﺮﺍﻑ ﻭﻓ&= #65204;ﺎﺩ ﺑﻴﺸﺘﺮ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﻴﻢ. ﭼﻮﻥ ﺍ= ﮔﺮﭘﺎﮐﺴﺎﺯیA= 256;ﮑﻨﻴﻢﮔﻨﺎﻩﮐ= ;ﺎﺭﻯﺭﺍﺩﺍﺭﻳ&#= 65250;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﺻ= ﻠﺎﺡ ﺩﻳﻨی که ﺩﺭ ﻗ= 5198;ﻥ 16</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span la= ng=3DFA style=3D'mso-bidi-language:FA'>ﺑﻨﺎﻡ ﺍ= 5187;ﻴﺎﻯ ﻟﺎﻫﻮﺕ ﭘﻮﻟس &#= 65197;ﺳﻮﻝ ﻋﻨﻮﺍﻥ ﺷﺪ،ﻭ &#= 65203;ﭙس ﺍﺻﻠﺎﺡ ﺩﻳﻨﻰ &= #65235;ﻌﻠﻰ،ﮐﻪ ﺍﺣﻴﺎﻯ ﺭﻭﺡ ﻣ&= #65204;ﻴﺢ ﻭﻫﺪﻓﻬﺎﻯ ﺍﻭ &= #65251;ﻄﺮﺡ ﺷﺪﻩ،ﺍﮔﺮ ﻫﺪ= 5165;ﻳﺖ ﻣﺴﻴﺤﻴﺎﻥ ﺑﻠ&#= 65200;ﻭﻡ ﺳﻠ</span><span lang=3DAR-SA>ﻮﻙ ﺍﻟ= ﻬﻰ ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻧﺎ= ﺻﺤﻴﻦ ﺧﻮﺩ ﺍﺯ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ &= #65207;ﺪﻩ ﺑﺎﺷﻨﺪ،ﻭ ﺍﻟ= 617;ﺎ ﮐﺸﻴﺶ ﻭﺁﺧﻮﻧ&#= 65194; ﻗﺸﺮﻯ ﺑﻬﺮﭼﻪ &= #65259;ﺪﺍﻳﺖ ﮐﻨﺪ ﺟﺰ ﺑﺒﺎﻃ&= #65246; ﻫﺪﺍﻳﺖ ﻧﮑﺮﺩ&#= 65257; ﺍﺳﺖ. ﻭﺣﺘﻰ ﺑﻘ= ﻮﻝ ﻣﺤﻤﺪ،ﺍﻳﻨﺎA= 253; ﭼﻪ ﮐﺸﻴﺶ ﻣﺴﻴ&= #65188;ﻰ ﻳﺎ ﺁﺧﻮﻧﺪ ﻣﺴ&= #65248;ﻤﺎن ﻮ ﺑﻬﺮ ﻣﺬﻫﺒﻰ&= #1548;ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ ﺩﺭﺳ&#= 65176;ﻰ ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ&#= 1548;ﺑﺎﺯ ﻧﺎﺩﺭﺳﺖ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﺖ. ﭼﻮﻥ ﻧﻘﻞ ﺩﺭﺳ&= #65174; ﮐﻠﺎﻡ ﻣﺴﻴﺢ ﻭ&= #65251;ﺤﻤﺪ ﺑﺎﺯ ﻧﺎﺩﺭﺳﺖ &= #1570;نان ﺍﺳﺖ. که ﺃﻧﺒﻴ&#= 65166; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻭﺩﺭ ﺷﺮﺍ&= #65267;ﻂ ﺧﺎﺹ ﻣﮑﺎﻧﻰ ﻭ&= #65199;ﻣﺎﻧﻰ ﻭﺭﻭﺣﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﻳﺶ ﺩﺳﺘﻮﺭ&#= 65263; ﻣﻴﺪﺍﺩﻧﺪ،ﻭA= 255;ﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﺩﺭ ﻫﻤﻪ ﺯﻣﺎﻧ&= #65260;ﺎ ﻭ ﻫﻤﻪ ﺷﺮﺍﻳﻂ = ﻣﺤﻴﻄﻰ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺨ= ﻮﺍﻫﻨﺪ ﮐﻠﺎﻡ ﭘﻮﻟس ﺭ&#= 65203;ﻮﻝ ﻳﺎ ﺍﻣﺎﻡ ﺯﻣﺎ&= #65255;ﻰ ﻭ ﻳﺎ ﺧﻠﻴفه ا= 740; ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺣﻴﺎ= ; ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﻣﻤﻠﮑ&= #65174; ﻣﺴﻴﺢ ﺭﺍ ﺑﻐﻠ&= #65218; ﻣﺎﻧﻨﺪ ﻣﻮﺳﻰ&#= 1548; ﺑﻤﻔﻬﻮﻡ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭ ﺟﺎﻣﻌﻬﺎﻯ ﻣ&= #65268;ﺪﺍﻧﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺗﺄﺳ&= #65268;س ﻭﺣﻔﻆ ﺩﻭﻟﺘﻰ &= #65203;ﻴﺎﺳﻰ ﺑﻨﺎﻡ ﺁﻥ ﭘﻴﺎ&= #65251;ﺒﺮﺍﻥ ﻭﺍﺩﻳﺎﻥ،ﭼﻪ = 5191;ﻮﻧﻬﺎ ﮐﻪ ﺑﺒﺎﻃﻞ ﻣﻴ&= #65194;ﻫﻨﺪ. ﻧﺎﻟﻪ ﻣﺴﻴﺢ ﻭ = ﻫﺮﭘﻴﺎﻣﺒﺮی ﻮیا ﺍﮐﻨﻮﻥ ﺍ= 5267;ﻦ ﺍﺳﺖ، ﮐﻪ ﭼﺮﺍ &= #65259;ﻨﻮﺯ ﺩﻧﻴﺎ ﺳﺮﺍﺳﺮ &= #65251;ﺴﻴﺤﻰ،ﻭ ﻳﺎ ﺑﺨﻮﺍﺳﺖ ﻣ&= #65188;ﻤﺪ ﻣﺴﻠﻤﺎﻥ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﺸﺪه اﻧد که اﻳﻦ ﻫʋ= 98;ﺩﻭ ﺁﺭﺯﻭﻯ ﺑﺎﻃﻞ &= #65153;ﺧﻮﻧﺪﻫﺎ ﻭﮐﺸﻴﺸﺎن اﺳA= 174;،که ﺠﻬﺎﻥ ﺧﻮﺍﺭﻯ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ &= #65261;ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭﮐﺎ&#= 65251;ﻠﻰ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﻭﺗﺎ ﺯ&#= 65255;ﺪﻩ ﺑﺎﺷﺪ، ﭘﺎﺩﺷ= 5166;ﻫﻰ ﺍﻟﻬﻰ ﺑﺮ ﺩﻟﻬ&= #65166;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺗ&= #65166; ﺁﻧﺎﻥ ﺭﺍﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ،= 5261;ﺍﺳﺘﻘﻠﺎﻝ ﻋﻤل ﺨﻮﻳﺶ ﺑﺮ&#= 65203;ﺎﻧﺪ. ﺟﻬﺎﻥ ﻫﻤﻴﺸﻪ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﺗﻤﺎﻣﻰ A= 251;ﺮﺍﺗﺐ ﺍﻧﻮﺍﻉ ﻭ ﻓﺼﻮ&= #65245; ﻧﻮﻋﻰ ﺗﺸﮑﻴﻞ &= #65207;ﺪﻩ،ﻭ ﻫﻴﭻ ﮔﺎﻩ ﻳﻚ ﺩ= ﺳﺖ ﻧﺨﻮﺍﻫﺪ ﺷﺪ. ﮐ= ﻪ ﺍﺯ ﺍﻧﻮﺍﻉ ﺟﻤ&= #65166;ﺩﻯ ﻭﺍﺭﺩ ﺍﻧﻮﺍﻉ &= #64404;ﻴﺎﻫﻰ،ﻭ ﺍﺯ ﺍﻧﻮﺍﻉ ﮔﻴ&= #65166;ﻫﻰ ﻭﺍﺭﺩ ﺟﻬﺎﻥ ﺣ&= #65268;ﻮﺍﻧﻰ،ﻭﺳﭙž= 7; وﺍﺭﺩ نوع ﺑﺸʋ= 98;ﻯ ﺧﻮﺍﻫﻨﺪ ﺷﺪ که ما نیز چنین بودیم وشدیم . ﺗﺎ ﺑﻰ = 5255;ﻬﺎﻳﺖ ﻣﺮﺍﺗﺐ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻧﻴﺰ ﺩﺭﺟﻬﺎﻥ &= #64344;ﻴﺪﺍ ﺷﻮﺩ. ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺗ&#= 65252;ﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ،ﻧA= 176;ﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺁﻧﻬﺎ &= #65169;ﻮﺩﻩ، ﻭﺍﺑﺘﺪﺍ ﺑﺴﺎ&#= 64400;ﻦ،ﮐﺴﻰ ﺩﺭ ﭘﻠّﻪ ﻫﺎﻯ &= #65153;ﺧﺮ ﺑﺪﻧﻴﺎ ﻧﻤﻰ ﺁ&= #65267;ﺪ. ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ &= #65251;ﺮﺍﺣﻞ ﻭﻣﺮﺍﺗﺐ ﻗﺒﻠ&#= 65264; ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷ&= #65194; ﻣﻤﻠﮑﺖ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﺮﺯﻣﻴن هاﻯ A= 203;ﻴﺎﺳﻰ ﺟﻬﺎﻥ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺍﻳﺮﺍﻥ ﺳﺮﺯﻣ&#= 65268;ﻦ ﻣﻠﮑﻮﺗﻰ ﺍﻳﺮ&#= 65165;ﻥ ﻭﻳﺞ ﺩﺍﺭﺩ، ﮐ&#= 65258; ﻋﻘﻴﺪﻩ ﺯﺭﺩﺷ&#= 65176;ﻴﺎﻥ ﺳﺎﻟﻚ ﺑﺎﺳﺘﺎ&#= 65253; ﺑﻮﺩﻩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﺖ. ﻭ ﺑﻘﻮﻝ ﻣﻠّﺎ&#= 65263; ﺭﻭﻣﻰ،ﻭﻃﻦ ﺑ= 5232;ﺪﺍﺩ ﻭﺷﺎﻡ ﻧﻴﺴﺖ،= 4400;ﻪ ﺗﻨﻬﺎ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩﻯ ﻭ ﺭؤﻳ&#= 65166;ﺋﻰ ﺳﺎﻟﮑﺎﻥ،ﻭﻟA= 166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺷﺸﮕﺎﻧ&#= 65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺷﺎﻡ ﺷﻮم ﺑ&= #65198;ﺍﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65165;ﺭﺩ،ﻭ ﺑﻐﺪﺍﺩ ﻟﺎﻧﻪ &= #65169;ﻐاء ﻭﻓﺤﺸاء ﻭﻓﺴA= 166;ﺩ ﺍﺳﺖ،ﻭ ﺟﺎﻯ ﺑ&#= 65230; ﻫﺎ ﻭ ﻣﻐﻬﺎﻯ ﻏ= ﻴﺮﺍﻟﻬﻰ ﺍﺳﺖ. که ﺪﺭ ﺍﺻ&= #65246; ﺟﺎﻳﮕﺎه ﺴﺎﻟ= 4401;ﺎﻥ ﺩﺭﻋﺼﺮ ﭘﺎﻳﺘ&#= 65192;ﺘﻰ ﺗﻴﺴﻔﻮﻥ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﺁﺳﻤﺎﻥ ﺍ= ﻟﻬﻰ ﻧﻴﺰ ﺁﺳﻤﺎﻥ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ،ﺗﺎ ﻣ= 5236;ﻬﻮﻡ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﻗ&= #65198;ﺍﺭ ﺑﮕﻴﺮﺩ. ﻭﺍﻟّ&#= 65166; ﺁﺳﻤﺎﻧﻬﺎﻯ ﺩ&#= 65255;ﻴﺎ ﺳﺮﺍﺳﺮ ﻳﮑﻰ ﺍ&= #65203;ﺖ ﻭﻟﻮ ﺑﻰ ﺍﻧﺘﻬ&= #65166;. ﻭﻟﻰ ﺁﺳﻤﺎﻧﻬ&#= 65166;ﻯ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻫ&#= 65236;ﺖ ﺁﺳﻤﺎﻥ ﺑﺎ ﻫﻔ&= #65174; ﺷﻬﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻣﮑﺎﻥ ﻟﺎﻣ&= #64401;ﺎﻥ ﻣﻠﮑﻮﺗﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﺟﺒﺮﻭﺗی هستند. ﺩﻝ ﺳﻴʋ= 66;ﻩ ﻭﺁﻟﻮﺩﻩ ﺍﻧﺴ&#= 65166;ﻥ ﺯﻣﻴﻦ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺖ،ﻭﻣ&#= 65166;ﺩﻩ ﻭ ﺳﺨﺖ ﻭﺳﻨﮕﻴ&= #65254; ﺟﻬﻨّﻤﻰ. ﻭ ﺩﻝ = ﺳﻔﻴﺪ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﺳ&= #65166;ﻟﮑﺎﻥ،ﺻﺤﻨʌ= 58; ﻇﻬﻮﺭﻣﺮﺍﺗﺐ &#= 65165;ﻟﻬﻰ ﻭﻋﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264;،ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﮑﻮﻯ ﻧﻴﺎﻣﺪﻩ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﺑ= ﻘﻮﻝ ﻣﺤﻤﺪ،ﺩﻝ ﻣؤA= 251;ﻦ ﺑﺮﺍﻯ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺘﻦ ﺧﺪﺍﻭﻧﺪ ﻓﺮﺍ&#= 65191;ﻰ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﮔ= ﻮﺷﻪ ﺩﻝ ﻣؤﻣﻦ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻗﺮﺍﺭﻣﻴﮕﻴﺮ= 5193;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺑ&#= 65240;ﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺗﻤﺎ&#= 65249; ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺟﺎﻯ ﺗﻨﮕﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺫﺍﺕ ﻭ = ﺩﻝ ﻭ ﻓﮑﺮ ﻭﻣﻮﺟﻮ&= #65193;ﻳّﺖ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺍﻟﻮﻫﻴّﺖ ﺩﺍ= 5197;ﺩ. ﻭ ﺩﻳﺪﻧﻰ ﻫﺎﻯ = ﺑﻰ ﭘﺎﻳﺎﻥ ﺩﺭ ﮐﻤ&= #65268;ّﺖ ﻭﮐﻴﻔﻴّﺖ ﺩﺍ= 5197;ﺩ. ﻭ ﺳﺮﺍﺳﺮ ﺧﻴﺮ = ﻭﻧﻴﮑﻰ ﻭ ﺧﻮﺑﻰ ﺍﺳﺖ. ﻭ= ;ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺗﻤﺎﻡ &= #65207;ﺮﺍﺭﺗﻬﺎ ﻭ ﻓﺴﺎﺩ ﻫﺎﻯ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺧﻠﺎﻗﻰ ﺭʋ= 65; ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﮐﺮﺩ&= #65257;، ﮐﻪ ﺁثاﺭ ﻭﻣﻴ= 5198;ﺍث ﺍﺩﻭﺍﺭ ﺣﻴﻮﺍ&#= 65255;ﻴّﺖ ﻗﺒﻞ ﺍﺯ ﻧﺠﺎﺕ = ﺳﻠﻮکی ﺒﻮﺩه اﻧﺪ. ﮐﻪ &= #65187;ﺘﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ، ﺳﺮﺍﺳﺮ ﻓﺴﺎﺩ &= #65261;ﻓﺎﺳﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﻨ&= #65260;ﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﺍﺳﺖ،ﮐﻪ ﺍﻣﮑ= 5166;ﻥ ﻫﺪﺍﻳﺘﻰ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﻃﺎﻟﺐ ﻭ ﺻﺎﺩﻕ = ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﺎﺷﻨﺪ. ﭘس ﺧﺪ&= #65165;ﻭﻧﺪ ﻧﻴﺰ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﻣﻨﺎﺳﺐ ﻫﺮﮐس &#= 65197;ﺍ ﺑﻮﻯ ﺩﺭ ﺭؤﻳﺎ &= #65251;ﻌﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﺣﺘﻰ ﭘﻴش از ﻳﺎﻓﺘA= 254; ﺍﻳﻦ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺳﺎﻟﻚ ﻋﻤﻠﺎ ﺩ&= #65197; ﺣﺎﻝ ﺳﻠﻮﻙ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻭﻣﻘﺪﻣﺎت-اﻭA= 247;ﻴﻪﺭﺍﺁﻣﺎﺩﻩ= ;ﻣﻴﻨﻤﺎﻳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺘﻔﮑّﺮﻳﻦ ﻭ ﺧﻴﺮ ﺧﻮﺍﻩ ﻣ= ﺴﻴﺤﻰ ﻗﺮﻧﻬﺎ ﺍﺳﺖ ﮐ&= #65258; ﺍﺣﺴﺎس ﻣﻴﮑﺮ= 5193;ﻧﺪ، ﮐﻪ ﺯﻧﺪﮔﻰ ﻣﺴ&= #65268;ﺤﻰ ﺑﺎ ﺯﻧﺪﮔﻰ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺟﻬﺎن کشیشلن = ﻤﺪﻋﻰ ﻣﺴﻴﺤﻴّﺖ،ﭼʌ= 58; ﺗﻔﺎﻭﺗﻬﺎ ﺩﺍﺭﺩ. ﻣﺴؤﻟﻴ&#= 1617;ﺖ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ &= #65193;ﺍﺷﺘﻦ ﺯﻧﺪﮔﻰ ﻣﺴﻴﺢ &= #65175;ﺎﻣﺮﺍﺗب اﻟﻬﻰ ﺭﺍ ﺗﺄﻣ&#= 65268;ﻦ ﮐﻨﺪ. ﻭﻧﻪ ﺗﻨﻬ= ﺎ ﺍﺩﻋﺎﻯ ﻣﺴﻴﺤ&#= 65268;ّﺖ ﻳﺎ ﻣﺴﻠﻤﺎﻧﻰ &= #65261; ﻏﻴﺮﻩ. ﺣﺘﻰ ﭘﻴ= ﺎﻣﺒﺮﺍﻥ ﭘس ﺍﺯ ﭘﺎﻳﺎﻥ &= #65193;ﻭﺭﻩ ﺳﺨﺖ ﺳﻠﻮﻙ،ﻭ &#= 64400;ﺴﺐ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬ&#= 65264;،ﻫﻤﭽﻨﺎﻥ ﺑﺰﻧﺪﮔﻰ ﺩﺭﻭ&#= 65267;ﺸﻰ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﻨﺪ،ﻭﺑﭙʋ= 66;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺧﻮﺩ ﺑﻰ ﻭ&= #65239;ﻔﻪ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺩ&= #65165;ﻭﺩ ﻭ ﺳﻠﻴﻤﺎﻥ ﻭﻳ&= #65166; ﻣﺤﻤﺪ ﻭﻋﻠﻰّ= 548;ﺍﻓﺴﺎنه ای ﺑﻴﺸﺘﺮ ﻧﻴ= 5204;ﺖ ﮐﻪ ﭘﺎﭘﻬﺎ ﻟﺒ&= #65166;سهاﻯ ﭘُﺮ ﺍﺯ ﺟﻮﺍﻫ&#= 65198; ﺑﺮﺗﻦ ﻣﻴﮑﻨﻨ&#= 65194;. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﻪ ﺍﻭﻟﻴ= ﺎﻯ ﺍﻟﻬﻰ،ﻫﻤﻴﺸA= 258; ﻳﻚ ﻟﺎ ﻗﺒﺎ ﻭ ﺑ= ;ﺎ ﮐﻔﺶ ﻭ ﭘﻴﺮﺍﻫ&= #65254; ﭘﺮ ﻭﺻﻠﻪ ﺑﻮﺩ&= #1607; اﻧﺪ. ﻣﺴﻴﺢ ﻣﻴ&= #64405;ﻔﺖ،ﺧﺪﺍﻳﺎ ﺧﺮﮔﻮﺵ ﻧﻴﺰ ﺧ&= #65166;ﻧﻬﺎﻯ ﺩﺍﺭﺩ،ﻭﻟﻰ ﭘ= 5204;ﺮ ﺗﻮ ﺳﻨﮕﻰ ﻧﺪﺍ&= #65197;ﺩ،ﮐﻪ ﺯﻳﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﺮ ﺑᤨ= 5;ﺬﺍﺭﺩ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺭﻫﺒﺎ= 5255;ﻴّﺖ ﮐﺎصوﻟﻴﮑﻰ،᥵= 5;ﻨﻬﺎ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻣﻌﻨﻰ ﺩﺍﺭﺩ. ﻧ= ﻪ ﺩﺭ ﻣﻌﺒﺪ ﺑﻬﺮ&= #64400;ﺎﺭﻯ ﻓﺎﺳﺪ ﻧﻴﺰ ﭘﺮ&= #65193;ﺍﺧﺘﻦ. ﻭ ﭘﺮﻭﺗﺴﺘﺎﻧ&#= 65260;ﺎﻯ ﻣﻌﺘﺮﺽ ﻧﻴﺰ ﺗ&= #65198;ﻙ ﺭﻫﺒﺎﻧﻴّﺖ ﺭ= 5165; ﺑﺪﺭﺳﺘﻰ ﮔﻔﺘ&#= 65256;ﺪ ﻭﻟﻰ ﻧﻪ ﺭﻫﺒﺎ&= #65255;ﻴّﺖ ﺳﻠﻮﮐﻰ ﺩﺭ ﻋﺰ&= #65247;ﺖ ﺍﺧﻠﺎﻗﻰ ﺍﺯ ﺩ&= #65267;ﮕﺮﺍﻥ ﺗﺎ ﻧﺠﺎﺕ ﻭﻟﻰ = ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﺑﻔﮑﺮ ﻣﺎ&= #65245; ﻭﺣﻠﺎﻝ ﮐﺮﺩﻥ &= #65259;ﺮ ﺍﻣﺮ ﺣﺮﺍﻣﻰ ﮐ&= #65258; ﮔﻔﺘﻪ ﻣﻴﺸﺪ ﺑ&= #65262;ﺩﻧﺪ. ﻭ ﺣﺮﺍﻡ ﺗﻨﻬﺎ = ﺩﺭ ﺍﺣﺮﺍﻡ ﻭﺗﺤﺮ&#= 65267;ﻢ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺑ&= #65166;ﻳﺪ ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65259;ﺮﭼﻴﺰﻯ ﺣﻠﺎﻝ ﺍﺳﺖ. ﺑﺮ= ﺍﻯ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻧﻤﻴﮑﻨ&#= 65194;. ﭘس ﭼﺮﺍ ﺍﻳﻦ ﻣ&= #65240;ﺮﺭﺍت کشیشاﻥ ﻭ ﺁﺧ᥾= 2;ﻧﺪﻫﺎ ﺭﺍ ﻧﺎﭼﺎﺭ ﺑﺎ&= #65219;ﺎﻋت ﺒﺎﺷﺪ، ﻭ ﻳﺎ ﺍ&= #64404;ﺮ ﺳﺎﻟﻚ ﺑﮑﻤﺎﻝ &= #65165;ﻟﻬﻰ ﺭﺳﻴﺪ، ﮐﻪ ﺩﺭ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻣﻌﺼﻮ&#= 65251;ﻴّﺖ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻟّﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻋﺎﻳﺖ ﺣﻠʋ= 66;ﻝ ﻭ ﺣﺮﺍﻡ ﻭ ﮔﻨﺎ= ﻩ ﻭ ثوﺍﺏ ﺑﺮﺍﻯ &#= 65239;ﺸﺮﻯ ﻫﺎﻯ ﻣﺬﻫﺒﻰ</span><sp= an dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻬﺮ ﺩﻳﻨ= ﻰ،ﺑﺎﺯ ﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ،ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ &= #65197;ﺍ ﻧﻤﻰ ﮐﻨﺪ. ﭘس ﺷ= ﺮﻙ ﻭﮔﻨﺎﻩ ﮐﺮﺩه اﻧﺪ،ﮔﺮﭼﻪ ﺑA= 236;ﮑﺮ ﺧﻮﺩ ثوﺍﺏ ﻭ ﻋ&#= 65170;ﺎﺩﺕ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65165;ﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ، ﮐﻪ ﻇ&#= 65166;ﻫﺮﺍ ﻓﺮﺻﺖ ﮔﻨﺎﻩ ﮐ&= #65166;ﺭﻯ ﻧﺪﺍﺭﻧﺪ،ﺑﺎA= 199; ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّ&#= 65250; ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻭﺧﻮﺩﺭﺍ ﻋﻤﻠ&#= 65166; ﻣﺤﺮﻭﻡ ﺍﺯ ﺑﻬ&= #65208;ﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺑﻬﺸﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ; ﺭﻭﺍﻥ ﻋﻤﻠﺎ ﺟﻬﻨّﻢ &#= 65251;ﻴﺒﺎﺷﺪ. ﻭ ﮔﺮﻓﺘﺎﺭ ﺟﻬ&= #65246; ﻭ ﺣﻘﺎﺭﺕ ﺩﺍﺋ&= #65250; ﻣﮕﺮ ﺑﺮﺍﻯ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﮐﺴﺐ ﺑﻬﺸﺘﻬ&= #65166;ﻯ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65259;ﻔﺘﮕﺎﻧﻪ،ﻭ ﻳﺎ ﺑﻬﺸﺖ ﭼﻬﺎ&= #65197;ﻡ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻭ ﻳﺎ ﻧﺴﺦ ﺑﻬﺘ= ﺮ ﺑﺸﺮﻯ. ﺑﻬﺸﺖ،&#= 65169;ﻪ ﺷﺪﻥ ﺩﺭ ﺭﻭﺍﻥ = ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺟﻬﻨّﻢ ﮔﺮﻓ&#= 65176;ﺎﺭ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﺩﺭ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ،ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻗﻬﻘﺮﺍﺋﻰ. ﻭﻟ&= #65196;ﺍ ﺳﺎﻟﮑﺎﻥ ﺭﺍﻩ &= #65165;ﻟﻬﻰ ﺣﺘﻰ ﺣﺎﺿﺮ ﺑﺪ&= #65165;ﺩﻥ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺑﺎ ﻣﺮﮒ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65239;ﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑﻨﻮﺭ = ﻗﺎﺋﻢ ﻭﺟﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﮐ= ﺸﻴﺸﺎﻥ ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ &= #65239;ﺸﺮﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﻋﻤ&= #65248;ﺎ ﺧﻔﻪ ﮐﻨﻨﺪﻩ ﺻ&= #65194;ﺍﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻫﺴﺘﻨﺪ&#= 1548;ﻭ ﻗﺎﺗﻠﺎﻥ ﺁﻧﻬ&#= 65166; ﮐﻪ ﻓﺘﻮﺍﻯ ﺗﮑ&= #65236;ﻴﺮ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﻋ= ﻤﻠﺎ ﺧﻔﻪ ﮐﺮﺩﻥ ﺻﺪ&= #65165;ﻯ ﻣﺴﻴﺢ ﻭ ﻣﺤﻤﺪ = ﻭ ﺯﺭﺩﺷﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺍﻳﻨﺎﻥ ﺩﺳﺖ ﻭﺯﺑﺎﻧﺸ&#= 65166;ﻥ ﺍﻟﻬی<span style=3D'mso-spacerun:yes'>  </span>هستند . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻨﻬﺎ ﺩﺭﻭﻳﺶ ﺻﻮﻓﻰ &= #65251;ﺴﻴﺤﻰ ﻳﺎ ﻣﺴﻠﻤﺎﻥ ﻭ = ﻳﻬﻮﺩﻯ ﻭ ﺯﺭﺩﺷﺘﻰ ﻭ ﺑ= ﻬﺮ ﻧﺎﻡ ﺩﻳﮕﺮ،ﮐ= 5258; ﻋﻤﻠﺎ ﺑﺎﺩﻳﺎ&#= 65253; ﻗﺸﺮﻯ ﺧﻮﺩ ﺍﺭ&= #65175;ﺒﺎﻃﻰ ﻭ ﻋﻠﺎﻗﻬﺎﻯ ﻧ&= #65194;ﺍﺭﻧﺪ، ﺍﻳﻨﺎﻥ ﺩﻧﻴﺎ &= #65261; ﻣﻘﺎﻡ ﻓﮑﺮﻯ ﻭ&= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ، ﻫﻤﭽ= 5256;ﺎﻥ ﺷﺮﺍﺭت ﺒﺎﺭ ﻣ&#= 65268;ﺪﺍﻧﻨﺪ. ﺯﻳﺮﺍ ﺧﻴﺮ ﻭ ﺍ= ﻣﻴﺪ ﺑﺮﺳﻴﺪن ﺒﺠﻬ= 5166;ﻥ ﭘﺎک اﻟﻬﻰ ﺩﺭ &#= 65193;ﻝ ﻭﺫﺍﺕ ﻭﺭﻭﺍﻥ &= #65191;ﻮﺩ ﺩﺍﺭﻧﺪ ﺑﺮﺳﻨ&#= 65194;،که عوﺍﻟﻢ ﺷﻬﻮﺩA= 263; ﻭ ﺁﺳﻤﺎﻧﻰ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﺍﻟﻬﻰ ﭼﺸﻢ ﺩﻭ&= #65191;ته اﻧﺪ. ﺍﻧﻘﻠﺎﺏ &= #65251;ﺴﻴﺤﻰ ﻭ ﻣﺤﻤﺪﻯ ﺩﺭ ﺳ= ﺎﻟﮑﺎﻥ،ﻫﻤﺎA= 253; ﺍﻧﻘﻠﺎﺏ ﺍﺯ ﺟ&= #65260;ﺎﻥ ﻗﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶ ﺑﺎﻟﻮﻫﻴّﺖ ﻭ &#= 65235;ﺮﺷﺘﻪ ﺷﺪﻥ ﺗﺒﺪﻳﻞ ﻣ&= #65268;ﮕﺮﺩﻧﺪ. ﻭﺍﺯ ﺟﻤﻠﻪ ﺩﺭ = ﺩﻭﺭﻩ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻭﺗﺎﺯﻧﺪه ﻫﺴ= 5176;ﻨﺪ. ﺟﺴﻤﻰ ﺑﺸﺮﻯ ﻭ&= #65247;ﻰ ﻓﮑﺮ ﻣﻠﮑﻮﺗﻰ &= #65261; ﺭﻭﺣﻰ ﺟﺒﺮﻭﺗ&#= 65264; ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺍ= ﻟﻬﻰ ﺗﺮ ﺩﺍﺭﻧﺪ. ﺣﮑ= ﻮﻣﺖ ﺳﻴﺎﺳﻰ ﺑﺮ ﺗﻤ&= #65166;ﻡ ﺩﻧﻴﺎ ﻫﺪﻑ ﺩﺭ&= #65203;ﺘﻰ ﻧﻴﺴﺖ. ﮐﻪ ﻫﻢ ﻋ= ;ﻤﻠﻰ ﻧﻴﺴﺖ،ﻭﻫﻢ ﻟ= 4405;ﺪ ﻣﺎﻝ ﮐﺮﺩﻥ ﺍﻧ&= #65204;ﺎﻧﻬﺎﺋﻰ ﮐﻪ ﺣﻖ ﺁﺯﺍﺩ ﺩ= ﺍﺭﻧﺪ، ﮐﻪ ﺣﺘﻰ ﺧﺪﺍ ﺭ= ﺍ ﭘﺮﺳﺘش ﻨﮑﻨﻨ= 5194;. چه ﺮﺳﺪ ﺑﺎﺩﻳ= 5166;ﻥ ﺳﻠﻮﮐﻰ ﻭﺣﺘﻰ &= #65251;ﺬﺍﻫب ﻘﺸﺮﻯ ﻣﺤﮑﻮﻡ &= #65169;ﻌﺒﺎﺩﺗﻰ ﺑﺎﺷﻨﺪ. ﻭ ﺩﺭ ﺟ= ;ﻬﺎﻥ ﻭ ﺍﻧﺴﺎﻧﻬﺎ، &#= 65259;ﺮﮔﺰ ﻗﺎﺑﻞ ﺍﻧﺴﺠﺎ&#= 65249; ﻭ ﺍﺗﺤﺎﺩ ﻭﻳﻚ = ﺭﻧﮕﻰ ﺍﻓﺮﺍﺩ ﺁﻥ ﻣﻴ&= #65204;ّﺮ ﻧﻴﺴﺖ. ﮐﻪ ﺗﻔﺎ= ﻭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻓﺼﻮﻝ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺗﺎﺍﻣ@= 401;ﺎﻥ ﺗﻌﻠﻴﻢ ﻫﻤﮕﺎ&#= 65255;ﻰ ﺍﺯ ﻳﻚ ﺑﺮﻧﺎﻣ&= #65258; ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65169;ﺎﺷﺪ. ﺑﻘﻮﻝ ﺑﺮﻧﺎﺭ&#= 65193; ﺷﻮ ﻭ ﻟﻴﺒﺮﺍﻟ&= #65260;ﺎﻯ ﻣﺴﻴﺤﻰ، ﻣﺴﺄ= 5247;ﻪ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65175;ﺎ ﮐﻨﻮﻥ ﻣﺴﻴﺤﻴ&#= 1617;ﺖ ﺁﺯﻣﺎﻳﺶ ﻧﺸﺪ&#= 65257;،ﻭﻟﻰ ﺩﺭ ﺩﻝ ﺳﺎﻟﮑﺎ&= #65253; ﻣﺴﻴﺤﻰ ﺁﺯﻣﺎ&#= 65267;ﺶ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺯﻧ= ;ﺪﮔﻰ ﻭ ﺁﺳﻤﺎﻥ ﻭ ﻣﮑ= ﺘﺐ ﺍﻟﻬﻰ ﻣﺴﻴﺢ ﺭ&= #65165; ﺩﻳﺪه اﻧﺪ، ﻭA= 169;ﭙﺎﺩﺷﺎﻫﻰ ﺍﻟﻬﻰ،ﺩﺭ ﺳﻄ= 5186; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65251;ﺮﺗﻀﻮﻯ ﻣﺴﻴﺢ ﻧﻴﺰ ﺭﺳ&= #65268;ﺪه اﻧﺪ. ﮔﺮﭼﻪ ﻣﻤ&= #65248;ﮑﺖ ﺷﻬﻮﺩﻯ ﻣﺤﻤﺪ&#= 65263;،ﺑﺎﺯ ﺩﺭ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺍﻳﻦ ﺭﺍ ﻧﻴ= ﺰ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺳ&#= 65256;ّﻰ ﻳﺎ ﺷﻴﻌﻰ ﻧﺪﺍ&= #65197;ﻧﺪ. ﻭﺣﮑﻮﻣﺘﻬﺎﻯ &#= 65203;ﻴﺎﺳﻰ ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264; ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺮ&= #64344;ﺎ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5183;ﺰ ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65251;ﺬﻫﺒﻰ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺑ&= #65256;ﺎﻡ ﺧﺪﺍ ﻧﻴﺴﺖ. ﭼﻮ= ﻥ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭﻫﺮ ﻣﻘﺎﻣﻰ &= #64400;ﻪ ﺑﺎﺷﻨﺪ،ﺑﺮﺍA= 263; ﺗﮑﺎﻣﻞ ﺧﻮﺩ ﺍ&= #65183;ﺒﺎﺭﻯ ﻧﺪﺍﺭﻧﺪ. ﮔﺮﭼ&= #65258; ﻭﺍﺟﺐ ﺍﺳﺖ. ﮐﻪ= ﺍﮔﺮ ﻧﮑﺮﺩﻧﺪ ﭘس ﺍ&#= 65199; ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧ&= #65194;ﺍ، ﻫﻤﺎﻥ ﻋﺒﺎﺩﺕ &= #65251;ﻘﺒﻮﻝ ﺍﻟﻬی ﺪﺭ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﻳﻦ ﻭﺭﺯﻯ،ﻭ ﻣﺬﻫ= 5168; ﻭﺭﺍﻩ ﺫﻫﺎﺏ ﻭ = ﺭﻓﺘﻦ ﺩﺭﺳﺖ ﺑﺴﻮﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5261;ﻟﻰّ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ = ﻫﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #65199;ﻧﺪﮔﻰ ﮐﻨﺪ،ﺑﻬﻴﭻ ﮐ= 5194;ﺍﻡ ﺁﻧﻬﺎ ﺗﻌﻠّﻖ &#= 65191;ﺎﻃﺮ ﻧﺪﺍﺭﺩ، ﻭﺣﺘ= 5264; ﺍﺯ ﺁﻧﻬﺎ ﻣﺘﻨ&= #65236;ّﺮ ﺍﺳﺖ. ﻭﻟﻰ ﺯﺑﺎ= ﻥ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﺪ&= #65165;ﻧﺪ ﺗﺎﺷﺎﻳﺪ ﻫﺪﺍ&#= 65267;ﺖ ﺁﻧﻬﺎ ﮐﻨﺪ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5247;ﻴﺒﺮﺍﻟﻴﺴﻢ ﻭ ﺁﺯﺍﺩﻯ ﺧﻮﺍ&= #65259;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ&#= 65187;ﮑﻮﻣﺘﻬﺎﻯ ﺩﻳﻨﻰ،ﻭﺣﺘﻰ = 5165;ﺯ ﻫﺮﮔﻮﻧﻪ ﺍﻳﺪ&#= 65163;ﻮﻟﻮﮊﻯ ﺍﺳﺘﺒﺪﺍﺩﻯ،A= 187;ﻖ ﻃﺒﻴﻌﻰ ﻭﺣﺘﻰ &= #65197;ﺣﻤﺘﻰ ﺍﻟﻬﻰ،ﻭ ﺍﺯ ﺍ&#= 65251;ﺘﻴﺎﺯﺍﺕ ﺑﻬﺸﺖ ﺗﻮﻟﺪ ﻓ&= #65228;ﻠﻰ ﻫﺮﺍﻧﺴﺎﻥ ﺍﺳ&#= 65174;، که ﺪﻧﺒﺎﻝ ﺗﮑ= 5166;ﻣﻠﺎت ﺘﻮﻟﺪﺍت ﭙﻴﺸ= 5268;ﻦ ﭘﻴﺪﺍ ﮐﺮﺩه ﺒ&#= 65262;ﺩ. ﺑﻬﺸت ﺰﻧﺪﮔﻰ &#= 65235;ﻌﻠﻰ، ﻫﻤﺎﻥ ﻭﻋﺪﻩ ﺍ&= #65247;ﻬﻰ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﺳﺖ. ﻭﺍﻟّﺎ ﺑﺪﻭﻥ &#= 65193;ﻟﻴﻞ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﺭ&= #65261;ﺡ،ﺩﺭﺍﻳﻦ ﺻﻮﺭﺕ ﻓﺼﻞ ﺑﻬ&= #65176;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺘ&= #65262;ﻟﺪ ﻧﻤﻴﺸﺪﻧﺪ. ﻭﻟ&= #65264; ﺑﺴﺘﻪ ﺑﻔﻬﻢ ﺍ&= #65255;ﺴﺎﻥ ﺍﺯ ﻓﻠﺴﻔﻪ ﭘﻴ&= #65194;ﺍﻳﺶ ﻫﺴﺘﻰ ﻭ ﺁﻓﺮﻳ&= #65256;ﺶ ﺧﻮﺩﺵ ﺩﺭ ﺟﻬﺎ&= #65253;،ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺑﺒﻬ&#= 65208;ﺖ ﺑﺮﺗﺮ ﻧﻮﻋﻰ ﺑ&= #65198;ﻭﺩ، ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩ= ﺭ ﺻﺪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺧ= 5262;ﺩﺭﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;، ﺑﺮﺍﻯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﮐﺴﺐ ﮐﺮﺍ= ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﻓ&#= 65212;ﻞ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﻣ&= #65212;ﺮﻑ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻣﺮ= ﺍﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺩ&= #65267;ﭙﻠﻢ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65165;ﺯ ﺳﺎﻟﻚ،ﺩﺭ ﻫﺮ &#= 65259;ﻔﺖ ﻣﺮﺣﻠﻪ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﭘس اﺟﺒﺎﺭ ﺩﻳ= 4405;ﺮﺍﻥ ﺑﺮﺍﻯ ﻫﺮ ﻋﺒﺎ&= #65193;ﺗﻰ،ﺁﻧﻬﻢ ﺑﺎ ﺗﻀﺎﺩ ﻣﺬﺍ&= #65259;ﺐ ﻭﺍﺩﻳﺎﻥ ، ﻋﻤ&#= 65248;ﺎ ﻣﺤﺮﻭﻣﻴّﺖ ﺍ= 5199; ﺩﻳﻨﺎ ﻭ ﺁﺧﺮﺕ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻣﮕﺮ ﭼﻨﺎ= ﻥ ﻧﻴﺴﺖ ﮐﻪ ﻫﻤﻪ = ﻣﺬﺍﻫﺐ ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺗ&= #64401;ﻔﻴﺮ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ ﻣ= ﻴﮕﻮﻳﻨﺪ. ﭘس ﭼﮕﻮﻧﻪ ﺍﻧ&#= 65204;ﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65251;ﺬﻫﺒﻰ ﻋﻤﻞ ﮐﻨﺪ،ﮐﻪ &#= 65187;ﺘﻤﺎ ﺧﺪﺍﻭﻧﺪ ﻧﻤﻴ&#= 64345;ﺬﻳﺮﺩ. ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ &= #65191;ﻮﺩ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﻨ&= #65166;ﺳﺐ ﺷﺨﺺ ﺭﺍ ﺑﻮﻯ ﻣ= ﻌﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﺁﻧ&= #64405;ﺎﻩ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭ ﺻﺪ ﺍﺯ ﻋﻤﺮ= ﻭﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺍ&#= 64404;ﺮ ﺻﺪﺍﻗﺖ ﻭﻋﺸﻖ &= #65261;ﺻﺒﻮﺭﻯ ﻭﺟﺪﻳّت ﻨﻴﺰ = 5169;ﻮﺩﻩ ﺑﺎﺷﺪ،ﺑﻨﺠﺎA= 173; ﻣﺮﺣله اﻯ ﺧﻮA= 193; ﻣﻴﺮﺳﺪ. ﭼﻪ ﺑﻬ= ﺘﺮ ﮐﻪ ﺑﺮﻭﺡ ﺍﻟﻘ&= #65194;س ﺍﺳﻢ ﺃﻋﻈﻢ ﺑﺮ&= #65203;ﺪ. ﻫﺮ ﺗﺠﺪﻳﺪ ﻧﻈ&= #65198;ﻯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ&#= 1548; ﺑﺮﺍﻯ ﺟﻠﺐ ﺭﺿ&= #65166;ﻳﺖ ﺍﻟﻬﻰ ﻭﺑﻤﻮﺟ&#= 65168; ﻳﻚ ﺑﺮﻧﺎﻣﻪ ﻭ = ﻃﺮﺣﻰ ﺑﺎﻳﺪ ﺑﺎﺷﺪ، &#= 64400;ﻪ ﺧﺪﺍﻭﻧﺪ ﺑﭙﺬ&#= 65267;ﺮﺩ. ﻭﺍلاّ ﺍﺯ ﭼﺎA= 247;ﻪ ﺑﭽﺎﻩ ﺍﻓﺘﺎﺩ&#= 65253; ﺍﺳﺖ. ﺗﺠﺮﺑﻪ ﻫ= ﺎﻯ ﺍﻧﺴﺎﻥ ﻭ ﻋﻘﺎ&= #65267;ﺪ ﺑﺎ ﻧﻴّﺖ ﺧﻴﺮ &= #65251;ﺘﻔﮑّﺮﻳﻦ، ﺩﺭ ﺍﻧﺘﻘﺎﺩ ﺁ&= #65255;ﻬﺎ ﺑﺪﺭﺳﺘﻰ ﻋﻤﻞ &= #65251;ﻴﮑﻨﻨﺪ. ﻭﻟﻰ ﻃﺮﺡ ﭘﻴﺸ&= #65256;ﻬﺎﺩﻯ ﻧﺪﺍﺭﻧﺪ. ﭼﻪ ﻋ= ﻠﻤﻰ ﺑﺎﺷﺪ ﻳﺎ ﻓﻠﺴ&= #65236;ﻰ،ﻭ ﻳﺎ ﻓﻠﺴﻔﻪ ﻫﺎ&= #65263; ﮐﻠﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﻗﺸﺮﻯ،ﮐﻪ ﺳﺮ= 5165;ﺳﺮ ﺑﭽﺎﻩ ﺍﻓﺘﺎﺩ&#= 65253; ﺃﺑﺪﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﭘﻴﺮﻭ ﺟﺎﻫلا= 06; ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺑﻰ ﺩﻳﻨ&= #65264; ﺧﻴﻠﻰ ﺑﻬﺘﺮ ﻭ = ﺷﺮﺍﻓﺖ ﺑﺮ ﺑﺪ ﺩﻳﻨﻰ ﺩ= ﺍﺭﺩ،ﻭﺑﺎﻳﺪ ﺑﻬﺪﻳﻨﻰ ﺩﺍﺷ&#= 65174;،ﮐﻪ ﺑﺎﻭﻟﻰّ ﺍﻟﻬ= 5264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺳ&= #65166;ﻟﻚﺭﺍﺗﺸﮑﻴA= 246;ﻣﻴﺪﻫﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺻﻠﺎﺣﺎﺕ ﻟﻴﺒﺮﺍﻟﻴﺴﺘ= 5264; ﻗﺒﻞ ﺍﺯﺟﻨﮓ ﺩ&= #65261;ﻡ ﺟﻬﺎﻧﻰ ﺩﺭ ﺍﻣ&= #65198;ﻳﮑﺎ ﺷﺮﻭﻉ ﺷﺪ ﮐﻪ ﺑ= ﺘﻮﺍﻧﻨﺪ ﺟﺮﺃﺕ ﺗﺠﺪﻳﺪ &= #65255;ﻈﺮ ﺩﺭ ﻋﻘﺎﻳﺪ ﻗﺪ&= #65267;ﻤﻰ ﻭ ﺧﺮﺍﻓﻰ ﺭﺍ ﺑ= ﻨﻤﺎﻳﻨﺪ. ﺯﻳﺮﺍ ﺁﺯﺍﺩﻯ &= #65203;ﻴﺎﺳﻰ ﻭﺍﻋﺘﻘﺎﺩﻯ ﺩ&#= 65197;ﺍﻣﺮﻳﮑﺎﻭﺟʌ= 62;ﺩ ﺩﺍﺷﺖ. ﺑﺨﺼﻮص اﮔﺮ ﮐﺎﻣﻠﺎن = 575;ﻟﻬی ﻤﺴﻴﺤﻰ ﺍﻳﻦ ﺍ&= #65211;ﻠﺎﺣﺎت ﺮﺍ ﮐﺮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ. ﻧﻬﻀﺖ ﺁﺯﺍﺩﻯ &= #64344;ﺮﻭﺗﺴﺘﺎنته= ;ا ﺑﻌﺪ ﺍﺯﺟﻨﮓ ﺍ&= #65261;ﻝ ﺟﻬﺎﻧﻰ،ﮔﺮﻓA= 176;ﺎﺭ ﻣﺸﮑﻠﺎﺕ ﺍﻳﻤ&#= 65166;ﻧﻰ ﺷﺪ. ﻳﻌﻨﻰ ﻫﻤﭽ= ﻨﺎﻥ ﺍﺯ ﭼﺎﻟﻪ ﺑﭽﺎ&= #65257; ﺍﻓﺘﺎﺩﻥ ﺑﻮﺩ. = ﺑﻘﻮﻝ ﻣﻨﻄﻖ،ﻧﻔﻰ ﺍ= 5247;ﺸﻴئ ﺍثباﺕ ﻣﺎ ﻋﺪA= 165;ﻩ ﻧﻴﺴﺖ. ﮐﻪ ﺍﮔﺮ= ﭼﻴﺰﻯ ﺭﺍ ﺑﺎﻃﻞ ﻳﺎﻓ&= #65176;ﻴﻢ،ﭘس ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ&= #65263; ﺑﺤﻖ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﺿﺪ ﻭﻣﺨﺎﻟﻔﺁ&#= 65253; ﭼﻴﺰ ﻧﻴﺰ ﻧﺎﺩ&= #65197;ﺳﺖ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻫﺮﺩﻭ ﺑﺎﻃﻞ ﻫ&= #65204;ﺘﻨﺪ ﭘﺮﻭﺗﺴﺘﺎﻧﺘ= 5260;ﺎﻯ ﺍﻣﺮﻳﮑﺎ ﻧﻴﺰ &= #65175;ﻨﻬﺎ ﻣﻨﻄﻘﻰ ﻋﻤﻞ ﻧ&= #64401;ﺮﺩﻧﺪ. ﺑﻠﮑﻪ ﺣﺴّﺎﺳ= 5268;ّﺖ ﺯﻳﺎﺩﻯ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻧﺪ. ﭘس ﺍﺯﻫﺪﻑ ﺧﻮ&#= 65193; ﺩﻭﺭ ﺷﺪﻧﺪ. ﭼﻮ= ﻥ ﺗﻌﺼّب کوﺭ ﺭʋ= 65; ﺑﮑﺎﺭ ﺑﺮﺩﻧﺪ ﺗﺎﺟﺎ&#= 65163;ﻰ ﮐﻪ ﻟﻴﺒﺮﺍﻟﻬ&#= 65166;ﻯ ﺟﺪﻳﺪ ﻭ ﺭﻭﺷﻨ&= #65236;ﮑﺮﺍﻥ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264; ﻣﺂﺏ، ﻫﻤﻪ ﻣﺬ&#= 65165;ﻫﺐ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻧ&= #65194;،ﻭ ﺩﻧﺒﺎﻝ ﻓﮑﺮ ﻭ&= #65251;ﮑﺘﺐ ﺟﺪﻳﺪﻯ ﺑﻮﺩﻧ&#= 65194;،ﮐﻪ ﻧﻴﺎﺯﻫﺎﻯ ﻋﻤ&#= 65248;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﺩﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺗﺄﻣﻴﻦ @= 400;ﻨﺪ. ﻭﺑﻌﻠّﺖ ﺩﻧﻴ= 5166; ﭘﺮﺳﺘﻰ ﻭ ﻋﺸﻖ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭﺍﻟّﺎ ﺳﻠﻮﻙ &#= 65165;ﻟﻬﻰ ﻧﺠﺎﺕ ﻓﺮﺩﻯ ﺍ&= #65203;ﺖ ﻭﻧﻪ ﻧﺠﺎﺕ ﺍﺟ&= #65176;ﻤﺎﻋﻰ. ﻭ ﺩﺭ ﺭﻭﺍﺝ ﻓﻠ= ﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ،ﺍﻣﻴﺪ ﺭﻭح ﺳﻄﺢ ﺑﻬﺘ&#= 65198; ﻭ ﺑﻴﺸﺘﺮﻯ ﺩﺭ = ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌﻪ ﻫﺎ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﺴﻴﺎﺭﻯ ﻫﻢ ﺍ&= #65199; ﻣﺴﺘﻌﺪﺍﻥ ﻋﻘ&#= 65248;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺩﺭ ﺍﻋﺘﺮﺍﺽ ﺑﻬﻤ&#= 65258; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ&#= 1548;ﺑﻔﮑﺮ ﺗﺠﺎﺭﺏ ﺻﻮﻓﻴ&#= 65166;ﻧﻪ ﻭﺩﺭﻭﻧﻰ ﺳﻠﻮ&#= 64400;ﻰ ﺷﺪﻧﺪ. ﻭﻓﻠﺴﻔ&= #65258; ﻫﺎﻯ ﻋﺮﻓﺎﻧﻰ &= #65183;ﺪﻳﺪﻯ ﺑﺮﭘﺎ ﮐﺮﺩﻧﺪ. = ﻃﺒﻌﺎ ﺁﻧﮑﻪ ﺭﺍ ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺑﭙﺴﻨﺪﺩ،ﺁﻧ@= 405;ﺎﻩﻣﺮﺍﺗﺐﺷﻬ= ;ﻮﺩﻯﺭﺍﻧﻴﺰﺑ&#= 65262;ﻯﻣﻴﺪﻫﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻣثاﻝ ﻭﻳﻠﻴﺎﻡ ﺟﻤس &#= 65261; ﻭﺍﻳﺘﻬﺪ ﻭ ﻋﻠ&= #65250; ﺍﻟﻨﻔس ﺟﺪﻳﺪ &#= 65261;ﺣﺘﻰ ﻓﻴﺰﻳﻚ ﺟﺪﻳﺪ&#= 1548;ﺁثاﺭ ﺟﺪﻳﺪﻯ ﺍﺭﺍﺋ&#= 65258; ﺩﺍﺩﻧﺪ. ﮐﻪ ﻇﺎ= ﻫﺮ ﺁﻥ ﺑﺮﺍﻯ ﺟﺎﻣ&= #65228;ﻪ ﻧﻴﮑﻮ،ﻭﻟﻰ ﺑ= 5166;ﻃﻦ ﺁﻥ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﺷﺨﺺ ﻋﺎﻣﻞ ﺑﺂ&= #65255;ﭽﻪ ﺑﺪﺍﻥ ﻣﻌﺘﻘﺪ &= #65169;ﺎﺷﺪ ﻣﻔﻴﺪﺍﺳﺖ،ﻭA= 247;ﻰ ﺍﻳﻦ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﻣﺘﻬﻢ ﺑﺎﻟﺤﺎ&#= 65193; ﻭﺑﻰ ﺩﻳﻨﻰ ﺷﺪ&= #65255;ﺪ. ﮐﻪ ﺍﻟﺒﺘﻪ ﺑﻰ = ﺩﻳنی ﻘﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﻭ ﺗﻨﻬﺎ ﺃﻧﺪﮐﻰ &= #65165;ﺯ ﺁﻧﻬﺎ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﻋﻤﻠﺎ ﺩﺭ ﺩﻳﻦ = ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﻳ= ﻦ ﻣﻠﺤﺪﻳﻦ ﻫﻤﻴ&#= 65208;ﻪ ﺍﺯ ﺁﺭﺍﻣﺶ ﺩﺭ&= #65261;ﻥ ﺧﻮﺩ ﻣﻴﮕﻔﺘﻨ&#= 65194;،ﮐﻪ ﻭﺍﻗﻌﻴّﺖ ﺁﺭ= 5165;ﻣﺶ ﺩﺭﻭﻧﻰ،ﺗﻨﻬA= 166; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺷ&= #65166;ﻫﺪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺑ= ﻘﻴﻪ ﻣﻌﻨﻰ ﺁﺭﺍﻣﺶ &= #65197;ﺍ ﻧﻤﻰ ﺩﺍﻧﻨﺪ،= 5261;ﻧﺨﻮﺍﻫﻨﺪ ﻃﻌﻢ ﺁﻧﺮﺍ ﺑﭽ&= #65208;ﻨﺪ. ﻣﺎﻧﻨﺪ ﻣﻌﺘﺎ&#= 65193;ﺍﻥ ﻣﻮﺍﺩ ﻣﺨﺪﺭ،= 4400;ﻪ ﺁﺭﺍﻣﺶ ﮐﺎﺫﺏ &= #65261;ﻣﻌﺮﻓﺖ ﺭﺍ ﺩﻟﺒﺴته اA= 255;ﺪ. ﻭ ﻓﺮﺍﻭﺍﻥ ﺁث&#= 1575;ﺭﻣﻨﻔﻰ ﺍﻳﻦ ﺍﻋﺘﻴﺎﺩ&#= 65197;ﺍ ﺩﺭ ﻧﻈﺮ ﻧﺪﺍﺭ&= #65255;ﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭﺍ&= #65251;ﺮﻳﮑﺎ،ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺩﻳﻨﻰ ﺩ= ﺭ ﺁﺯﺍﺩﻯ ﺍﻋﺘﻘ&#= 65166;ﺩ ﭘﻴﺪﺍ ﺷﺪ. ﭼﻮﻥ= ﻓﻠﺴﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﻧﺪﺍﺷﺘﻨﺪ. ﻭﻓ&= #65248;ﺴﻔﻪ ﻫﺎﻳی ﺨﺼﻰ ﻭ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ، ﻫﺮﭼﻪ &#= 64400;ﻪ ﺩﺭﺳﺖ ﻭﻣﻌﻘﻮ&#= 65245; ﻫﻢ ﺑﺎﺷﺪ،ﺧﻴ= 5248;ﻰ ﺯﻭﺩ ﺟﻨﺒﻪ ﻫﺎ&= #65263; ﻣﻨﻔی ﻮﺧﺮﺍﺑ= 5264; ﺁﻥ،ﺁثاﺭ ﺑﺪʋ= 75;ﺮی ﺒﺠﺎ ﻣﻴﮕﺬﺍﺭ&#= 65193;. ﺑﻰ ﺩﻳﻨی ﻤﻄﻠ&#= 65238; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪﺩ&= #65267;ﻨﻰ ﻗﺸﺮی ﺪﺍﺷﺘﻦ= 5165;ﺳﺖ. ﻭﺑﻬﺮ ﻧﺎﻣﻰ ک&#= 1607; ﺒﺎﺷﺪ. ﻣﺴﻠﻤﺎ&= #65253; ﻳﺎ ﻣﺴﻴﺤﻰ ﻳﺎ = ﺑﻮﺩﺍﺋﻰ ﻭ ﺯﺭﺩﺷﺘﻰ. ﻭ ﻳ= ;ﺎ ﺩﺭﻫﺮ ﻣﺬﻫﺒﻰ &= #64400;ﻪ ﺍﻓﺮﺍﺩﺵ ﻓﺮﺍ&#= 65261;ﺍﻥ ﻫﺴﺘﻨﺪ. ﭘﺮﻭﮊ&= #65257; ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﻋﻤﻠﻰ ﺩﺭ ﺍﻣ= ﺮﻳﮑﺎ ﺭﻭﺍﺝ ﻳﺎﻓﺖ. ﻭ= ﺑﺎﻳﺪﺁﻟﻴﺴﻢ ﺷﺪﻳﺪﺗﺮ ﻗﺪﻳ&#= 65250; ﻭ ﻗﺮﻥ 19</span><span lang=3DAR-SA style=3D'mso-= bidi-language: FA'> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺭﺳ= ﻴﺪﻧﺪ ﺍﻳﺪﺁﻟﻴﺴﻢ ﺑ&#= 65252;ﻌﻨﻰ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ&#= 1548; ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﻏ&= #65268;ﺮﻭﺍﻗﻌﻰ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺍ&= #65267;ﺪﺁﻟﻴﺴﻢ ﺍﻓﻠﺎﻃﻮﻧﻰ ﻭ&#= 65165;ﻟﻬﻰ،ﺭﺳﻴﺪ᥽= 3; ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﻣ</span><span lang=3DAR-SA>ﻘﺎﻣﺎﺕ ﺍﻟʌ= 60;ﻰ،ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﺩﺭ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻓﻠ= ﺴﻔﻪ ﺭﺍ ﻃﺮﻓﺪﺍﺭﺍ&#= 65253; ﻋﻠﻢ ﮔﻔﺘﻨﺪ،= 5193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﮔﺮ &= #65227;ﻠﻢ ﻃﺮﻓﺪﺍﺭﻯ ﺍﺯ &= #65235;ﻠﺴفه اﻯ ﮐﺮﺩ،ﺗﺎ ﺣ= 5194;ﻭﺩﻯ ﺁﻥ ﻓﻠﺴﻔﻪ ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﻓ= ;ﻠﺴﻔﻪ ﻋﺮﻓﺎﻧی ﻮﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﻫﻴﭻ ﮔﺎﻩ ﻋﻠﻢ = ﻧﻴﺰ ﻣﺨﺎﻟف ﺁﻥ ﻧﻴ&#= 65204;ﺖ. ﻭﻟﻰ ﻧﻪ ﻋﻠﻢ ﻟ= ﺎﻫﻮﺕ ﻳﺎ ﻋﻠﻢ ﮐﻠﺎﻡ = ﻣﺬﻫﺒﻰ،ﭼﻪ ﻣﺴﻴﺤﻰ ﺑﺎﺷﺪ. = ﻳﺎ ﻣﺴﻠﻤﺎﻥﻭﻏﻴ= 5198;ﻩ. ﻓﻠﺎﺳفه ﻄﺒﻴA= 228;ﻰ ﭼﻮﻥ ﺩﻋﺎﻭﻯ ﻃ&= #65198;ﺣﻬﺎﻯ ﺗﻠﺎﺵ ﺭﻳﺨﺘﻨ&#= 65194;،ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎﺗ= 5264; ﮐﺮﺩﻧﺪ،که ﭙʋ= 98;ﻭﮔﻤﺎﺗﻴﺰﻡ ﻧﺎﻣﻴﺪﻧﺪ ﮐﻪ &= #65169;ﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺑﺮﺍﻯ ﻫ&= #65194;ﻑ ﻣﻌﻴﻨﻰ ﺍﺯ ﻗﺒ&= #65246; ﮐﺮﺩﻧﺪ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺍﻧﺴﺎﻥ ﺍﻭﻝ ﺑ&= #65166;ﻳﺪ ﺑﺮﻭﺩ ﺑﻌﺪ ﺑﻬ&= #65194;ﻑ ﺑﺮﺳﺪ،ﻭ ﺍﮔﺮ &#= 65259;ﺪﻑ ﻣﻄﻠﻘﺎ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ = ﺑﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻫﺮ ﻫﺪ&= #65235;ﻰ ﺩﻳﮕﺮ،ﺧﻴﻠﻰ = 5199;ﻭﺩ ﺍﻫﻤﻴّﺖ ﻭ ﺍﺭ&#= 65199;ﺵ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ،ﻳﺎ ﺍ= 5199;ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﻣﻰ ﺍﻓ&= #65176;ﺪ. ﻭ ﺑﺮﻧﺎﻣﻪ ﻫﺎ = ﻭ ﺗﻠﺎﺷﻬﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺑﺎﻃﻞ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﭘس ﺩﺭﻋﻠﻢ ﭘﻴ&#= 65206; ﻣﻴﺮﻭﻧﺪ،ﺑﻬA= 198;ﭼﻪ ﺭﺳﻴﺪﻧﺪ ﻭﮐﺸ&#= 65234; ﻧﻤﻮﺩﻧﺪ، ﺁﻧ= 5198;ﺍ ﺩﺭﺣﮑﻢ ﻫﺪﻑ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﻭﻟﻰ ﻋﻤﻠﺎ ﻋﻠ&= #65250; ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺗ&= #65184;ﺮﺑﻪ ﻭ ﺗﮑﺎﻣﻞ ﮐﻨﺪ.= ﻭ ﻫﺪﻑ ﻣﺸﺨّﺺ ﺍ&#= 65199; ﻗﺒﻞ ﻧﺪﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻋث ﺍﻧﺤ᥷= 8;ﺍﻑ ﻭ ﺍﺳﺎﺭﺕ ﻓﮑﺮ = ﻣﺤﻘﻖ ﻣﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺎﺯ ﻣﺸﮑﻠﺎﺕ ﻗﺪﻳ&#= 65252;ﻰ ﻓﻠﺴﻔﻪ ﻣﻄﺮﺡ &= #65207;ﺪ،ﮐﻪ ﺗﺠﺮبه ها ﻭ ﺗA= 236;ﮑّﺮﺍﺕ ﺍﺻﻠﺎﺡ ﻃﻠﺒﺎ&#= 65255;ﻪ ﻭﺍﺳﺎﺳﻰ،ﺑﺎ = 5175;ﺨﻴّﻞ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﻭ = ﻏﻴﺮ ﻋﻤﻠﻰ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ. ﺑﺨﺼﻮﺹ ﮐﻪ ﺗﺨ&= #65268;ّﻞ ﻭ ﻋﻘﺎﻳﺪ ﻣﺤﻘ&= #65240;ﻴﻦ ﻟﺒﺮﻳﺰ ﺍﺯ <span style=3D'mso-spacerun:yes'> </span>ﻋﻘﺪﻩ &#= 65259;ﺎ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺳﻠﻮﮐﻬﺎﻯ ﻋﻠﻤﻰ ﻭ ﻋﻘﻠﻰ = ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍ&= #65267;ﺪﺋﻮﻟﻮﮊﻳﻚ ﺳﺮﺍﺳﺮ ﺑﺪﻭﻥ &= #65259;ﺪﻑ ﻫﺴﺘﻨﺪ. ﻳﺎ ﻫﺪ= ﻓﻬﺎﻯ ﺑﺎﻃﻞ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﻫﺪﻓﻬﺎﻯ ﺩﺭﺳ&#= 65174; ﺁﻥ ﻧﻴﺰ ﻣﻮﻗّ&#= 65176;ﻰ، ﻭﻣﻨﺎﻓﻊ ﻣﺎﺩ&#= 65263; ﮔﺮﻭﻫﻰ ﺭﺍ ﺗﺄ&= #65251;ﻴﻦ ﻣﻴﮑﻨﺪ،ﻭﻧﻪ = 5251;ﻨﺎﻓﻊ ﻫﻤﮕﺎﻧﻰ. ﭼﻪ ﺭ= ﺳﺪ ﺑﻤﻨﺎﻓﻊ ﺃﺑﺪ&#= 65263; ﺟﻬﺎﻧﻴﺎﻥ. ﻭ ﻟ= ﺬﺍ ﺍﻳﻦ ﻟﻴﺒﺮﺍﻟ&#= 65260;ﺎﻯ ﻣﺘﻔﮑّﺮ ﺁﺯﺍ= 5193;ﻯ ﺧﻮﺍﻩ ﺩﻳﻨﻰ،= 5193;ﺭ ﻣﻔﻬﻮﻡ ﺍﻳﺪﺁ&#= 65247;ﻬﺎ ﻭ ﺣﺘﻰ ﻣﻌﻨﻰ ﻭ= ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﻠﻤﺎﺕ ﻭ ﺍ= ﺻﻄﻠﺎﺣﺎﺕ ﺩﻳﻨﻰ ﻭﻏﻴﺮ ﺩ&= #65267;ﻨﻰ،ﺩﺍﺭﺍﻯ ﺗﻮﺍﻓﻖ ﻧﺒﻮﺩ&#= 65255;ﺪ. ﻭ ﺍﺻﻮﻟﺎ ﺣﺘﻰ = ﺍﮔﺮ ﻭﺣﺪﺕ ﺩﺭ ﻣﻔﺎ&= #65259;ﻴﻢ ﭘﻴﺪﺍ ﮐﻨﻨﺪ،= 5169;ﺎﺯ ﺩﻟﻴﻞ ﭘﻴﺸﺮﻓ&#= 65174; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ ﻓﮑﺮ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩ ﺳﺎﻟﻚ ﺑ&= #65166; ﭘﻴﺮ ﻣﺮﺑّﻰ ﺍ&#= 65247;ﻬﻰ،ﻳﺎ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺷﺨﺺ،ﻭ= 5267;ﺎﺑﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 1740; اﻟﻬﻰ ﺑﻮﺩه ﺒ= 5166;ﺷﺪ. ﮐﻪ ﺳﺎﻟﻚ ﺧﻮﺩ = ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ. ﮐﻪ ﺣﺘﻰ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺩﺭ ﻳﮕﺎ&= #65255;ﮕﻰ ﺷﻬﻮﺩﻯ ﺧﻮﺩ، &#= 65259;ﻤﭽﻨﺎﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺷﻬ&#= 65262;ﺩ ﻋﻘل ﻭ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧّﻰ ﺭﺍ ﺩﺭ &= #65191;ﻮﺩ ﻧﻤﻰ ﺑﻴﻨﻨﺪ. ﻫ= ﻤﻴﻦ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻧ&#= 65224;ﺮﻯ ﻣﻌﺘﻘﺪﻧﺪ،ﮐA= 258; ﺗﻔﺴﻴﺮ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻣﺴﻴﺤﻴّﺖ ﻳﻌ= 5256;ﻰ ﻧﻤﺎﻳﺶ ﻧﻴﮑﻮ&#= 65263; ﺍﺧﻠﺎﻗﻰ ﺩﻳﻦ &= #65251;ﺴﻴﺢ، ﺑﻤﻌﻨﻰ ﺍﺻﺎﻟ&#= 65174; ﺩﻳﻦ ﺭﺳﻤﻰ ﻣﺴ&= #65268;ﺢ،ﻭﻳﺎ ﺣﻘّﺎﻧﻴّﺖ ﮐA= 248;ﻴﺴﺎ ﻭ ﺍﻟﻮﻫﻴّﺖ ﮐ&#= 65208;ﻴﺸﺎﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺷﺪ. ﮔﺮﭼA= 258; ﻫﻤﺎﻥ ﺍﺧﻠﺎﻕ ﻣﺴﻴﺤ&#= 65264; ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65256;ﺪ،ﮐﻪ ﻫﺮﮔﺰ ﻧﻤﻰ ﮐﻨ&= #65256;ﺪ. ﻣثلا ﻣﻴﮕﻮﻳʌ= 56;ﺪ،ﺍﮔﺮ ﺑﺼﻮﺭﺕ ﻣﻦ ﺳﻴ&= #65248;ﻰ ﺯﺩﻯ،ﺑﻄﺮﻑ ﺩ= 5267;ﮕﺮ ﺻﻮﺭﺗﻢ ﻧﻴﺰ ﺑ&= #65200;ﻥ. ﺯﻳﺮﺍ ﺍﺣﺘﺮﺍ&#= 65251;ﺎﺕ ﻭﺍﺟﺐ ﺑﺮﺍﻯ ﮐ&= #65208;ﻴﺸﺎﻥ ﻭﻣؤﻣﻨﺎﻥ ﻇﺎ= 5259;ﺮﻯ،ﺍﺟﺎﺯﻩ ﭼﻨﻴﻦ ﻓﮑﺮ ﻭ ﭘ= ﻴﺸﻨﻬﺎﺩﻯ ﺭﺍ ﮐﺴﻰ ﺑﺨﻮﺩ = ﻧﻤﻴﺪﻫﺪ. ﭘس عملا ﺍﺧﻠᥴ= 6;ﻕ ﻣﺴﻴﺢ ﺭﺍ ﻧﻔﻬ&= #65252;ﻴﺪه اﻧﺪ،ﻭ ﺍﮔﺮ ﻧ= 5268;ﺰ ﻧﭙﺮﺩﺍﺧﺘﻨﺪ. &= #64400;ﻪ ﺍﺧﻠﺎﻕ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺴ&= #65268;ﺢ،ﻳﺎ ﻫﺮ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﺍﻳﻦ ﺗﻔﺴ= ﻴﺮ ﺍﺧﻠﺎﻗﻰ ﺑﺎ ﺍ&= #65197;ﺯﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻧ&#= 65204;ﺎﻥ ﺍﻣﺮﻭﺯﻯ،ﮐﻪ = 5165;ﺧﻠﺎﻕ ﻣﺴﻴﺤﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﭼﻮﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65194;ﺍﺭﻧﺪ، ﺑﻨﻈﺮ ﻓﮑﺮی ﻤ&#= 65256;ﻄﻘﻰﻭﻓﻠﺴﻔʌ= 64; ﻣﻌﻘﻮﻝ ﺍﺳﺖ. ﭼ= ﻮﻥ ﺗﻮﺍﻧﺴته اﻧʋ= 94; ﺩﻳﻦ ﺧﻮﺩﺭﺍ ﺑﺎ ﻋﻠ&= #65250; ﻭ ﻓﻠﺴﻔﻪ ﻋﻠﻤ&= #65264; ﺗﻠﻔﻴﻖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻤﺎﻳﻨﺪ. ﻭﺩﺭﺗﺠﺮﺑﻪ ﺍ&#= 65255;ﺴﺎﻧﻰ ﻣﺴﻴﺢ ﻭ ﺑﺮﺧﻰ = ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ، ﻣﻌﻠ= 5262;ﻡ ﻧﻴﺴﺖ ﻋﻠﻢ ﻭ ﻓ= ﻠﺴﻔﻪ ﺧﻮﺩﺭﺍ ﺩﻳﻨﻰ &= #65261;ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺍﻧﺪ ﻳﺎ = ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﻋﻠﻤﻰ = ﮐﺮﺩﻫﺎﻧﺪ. ﺯﻣﺎﻧﻰ ﻓﻠﺴﻔ&#= 65258; ﺍﺭﺳﻄﻮ ﺑﺮﺍﻯ &= #65251;ﺴﻴﺤﻴﺎﻥ ﮐﻔﺮ ﺑﻮﺩ ﺑﻌﺪ = ﺍﺯ ﺁﻥ ﺑﺮﺍﻯ ﻓﻠﺴ&= #65236;ﻪ ﮐﺮﺩﻥ ﻣﺴﻴﺤﻴ&#= 1617;ﺖ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎ&= #65193;ﻩ ﮐﺮﺩﻧﺪ. ﺩﺭ ﻭﺍ= ﻗﻊ ﻣﺴﻴﺢ ﺑﺎﺭﺳﻄ&#= 65262; ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ&#= 65257; ﺍﺳﺖ،</span><span dir=3DLTR></span><span lang=3DA= R-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻧ= ;ﻪ ﺍﺭﺳﻄﻮ ﺑﻤﺴﻴﺢ. ﻭ ﻳﺎ ﻣ= ;ﺴﻠﻤﺎﻧﺎﻥ ﺃﻫﻞ ﮐﻠﺎﻡ،ﻫ= 5252;ﻴﻦ ﮐﻠﺎﻡ ﺍﺭﺳﻄﻮ &= #65261; ﻏﺰﺍﻟﻰ ﻭ ﻣﻠّ&#= 65166; ﺻﺪﺭﺍ ﺭﺍ ﺗﮑﻔ&= #65268;ﺮ ﮐﺮﺩﻧﺪ،ﻭﻟﻰ = 5169;ﻌﺪﺍ ﺍﺯ ﺩﻟﺎﺋﻞ ﻣﻨ&= #65220;ﻘﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭﻋ&= #65248;ﻤﻰ ﺁﻧﻬﺎ،ﺑﺮﺍﻯ = 5165;ثبات ﺣﻘّﺎﻧﻴّﺖ ﻣA= 188;ﻤﺪ ﻭ ﻋﻠﻰّ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﮐﺮﺩﻧﺪ. ﺩﺭ ﻭﺍ= ﻗﻊ ﻣﺤﻤﺪ ﻧﻴﺰ ﭘﻴ&= #65198;و ﺍﺭﺳﻄﻮﺋﻰ ﺷﺪ&#= 65257;. ﮐﺴﻰ که ﺪﻭ ﻫﺰ&#= 65165;ﺭ ﺳﺎﻝ ﻋﻘﻞ ﺑﺸﺮ&= #65263; ﺭﺍ ﺑﺎ ﺧﺮﺍﻓﺖ = ﻇﺎﻫﺮﺍ ﻋﻠﻤﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻣﻨﻄﻘﻰ = ﻭ ﻓﻠﺴﻔﻰ ﺧﻮﺩ ﺧ&= #65198;ﺍﺏ ﻧﻤﻮﺩ. ﻭﺩﺭ ﻫﻴ= ﭻ ﻳﻚ ﺍﺯ ﮔﻔته ه= 575;ﻳﺶ، ﺍﺭﺳﻄﻮ ﺭﻋﺎﻳ&#= 65174; ﻣﻨﻄﻖﺧﻮﺩﺵ ﺭ&#= 65165; ﻧﮑﺮﺩﻩ ﺍﺳﺖ،= 4400;ﻪ ﺭﻋﺎﻳﺖ ﺷﺪﻧﻰ &= #65259;ﻢ ﻧﻴﺴﺖ. ﺗﻨﻬﺎ ﻗ= ﻮﺍﻧﻴﻦ ﻣﻨﻄﻖ ﺭﺍ ﺁﻭﺭ&= #65193;ﻩ ﮐﻪ ﻣﻮﺭﺩ ﺍﻧﺘ&= #65240;ﺎﺩ ﺭﻳشه اﻯ ﺳﻬﺮA= 261;ﺭﺩﻯ ﻋﺎﺭﻑ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺖ،ﻭ ﮐس ﺩﻳﮕﺮﻯ ﻧﻘ&#= 65194; ﻣﻨﻄﻖ ﺍﺭﺳﻄﻮ &= #65255;ﮑﺮﺩ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻴ= ﮕﻮﻳﻨﺪ ﺍﻳﻦ ﻫﺪف ﺘﻤﺎ&#= 65249;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺩﻳﺎﻥ ﺑﻮʋ= 93;ﻩ،ﮐﻪ ﺩﻳﻦ ﺁﻧﻬﺎ ﺍﺧ&= #65248;ﺎﻗﻰ ﺗﻔﺴﻴﺮ ﺷﻮﺩ. ﻳ= ﻌﻨﻰ ﺩﺭ ﻋﻤﻞ ﺩﺭﺻﺤ&= #65256;ﻪ ﺯﻧﺪﮔﻰ،ﺩﺭﭘA= 268;ﺮﻭﺍﻥ ﺁﻥ ﭘﻴﺎﻣﺒﺮ ﻋ&= #65252;ﻞ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻭﻣ= ﺎ ﺣﺘﻰ ﺩﺭ ﮐﺸﻴﺸ&= #65166;ﻥ ﺍﺧﻠﺎﻕ ﻣﺴﻴﺢ &= #65197;ﺍ ﻧﻤﻰ ﺑﻴﻨﻴﻢ، &#= 64380;ﻪ ﺭﺳﺪ ﺑﻤﺮﺩﻡ ﻋ&= #65166;ﻣﻰ. ﻳﺎ ﺩﺭ ﺁﺧﻮﻧﺪ&= #65259;ﺎﻯ ﻓﺎﺳﺪ ﻳﺎ ﭘﻴﺮ&= #65261;ﺍﻥ ﺁﻧﻬﺎﮐﻪ ﺩﺭ ﻓ&= #65204;ﺎﺩ ﺍﺧﻠﺎﻗﻰﻭﺷﻬ= 5262;ﺍﻧﻰﻭغاﺭﺕ ﻭﺣﺮﺹ ﻭ ﻃﻤﻊ ﺁ= ﺧﻮﻧﺪﻫﺎ ﺳﻴﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;. ﮐﺎﺭ ﺍﻳﻦ ﻣﺤﻘ&= #65240;ﻴﻦ ﺍﺧﻠﺎﻗﻰ ﻣﺴﻴ&#= 65186;،ﺑﺎ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﮐﺮﺩﻥ ﺗﺠﺮﺑﻪ &= #65207;ﺨﺼﻰ ﻣﺴﻴﺢ،ﺑﺠﺎﺋA= 264; ﮐﺸﻴﺪ ﮐﻪ ﺳُﻨ&#= 1617;ﺖ ﻣﺴﻴﺤﻰ ﻗﺸﺮﻯ &= #65193;ﺭ ﻟﻴﺒﺮﺍﻟﻴﺴﻢ= 548;ﺑﺼﻮﺭﺕ ﺍﻳﺪﺁﻟﻴﺴﻢ ﻋ&#= 65240;ﻴﺪﺗﻰ ﺩﺭ ﺁﻣﺪ. ﻭﮔﺮﻭ= ه ﻫﺎﻯ ﻫﻴﻮﻣﻨﻴ&#= 65204;ﺖ ﺩﺭﺍﻧﺴﺎﻥ،ﻭA= 197;ﺍﺩﻳﮑﺎﻟﻴﺴت ﺘﺠﺪﻳﺪ ﻃﻠﺐ،= 5261; ﻣﻮﺣّﺪﻳﻦ ﺍﺗ= 5188;ﺎﺩ ﻃﻠﺐ ﻣﺬﺍﻫﺐ،= 5261;ﻳﺎ ﻣﮑﺘﺐ ﮐﻞّ ﺟﻬ&#= 65166;ﻥ ﺩﻳﺪﻥ ﻳﻮﻧﻴﻮ&#= 65197;ﺳﺎﻟﻴﺴﻢ ﺩﻧﺒﺎﻝ ﮐﺮﺩﻧ&#= 65194;. ﻭ ﺍﻳﻨﺎﻥ ﺍﺯ ﻣ= ﻌﺮﻓﺖ ﻭ ﺍﻣﻴﺪ ﺯﻧﺪﮔ&= #65264;،ﮐﻪ ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ = ﺍﺣﻮﺍﻝ ﻋﺎﺭﻑ ﻭﻣﺴﻴﺢ &= #65169;ﺮﺍﻯ ﺩﻧﻴﺎ ﻭﺩﻳﮕﺮ&#= 65165;ﻥ ﮔﻔﺘﻪﺍﺳﺖ . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻌﺮﻓت ﻮﺷﻨﺎﺧﺖ ﻋﻠﻤ&#= 65264; ﻫﻤﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺗﻤﺎﻡ ﮐﺘﺎ&= #65169;ﻬﺎ ﻭﻣﺪﺍﺭس ﻫﺴﺖ. &= #65261;ﻟﻰ ﻣﻌﺮﻓﺖ ﺟﺪﻳﺪ &= #65261; ﺑﺮﺗﺮ،ﺁﻧﻬﻢ = 5255;ﻪ ﻣﻌﺮﻓﺖ ﻋﻠﻤﻰ &= #64400;ﻪ ﺩﺭ ﺁﺯﻣﺎﻳﺸﮕ&#= 65166;ﻩ ﻫﺴﺖ،ﺑﻠﮑﻪ ﻣ= 5228;ﺮﻓﺖ ﻋﻘﻠﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻓﻌﻠﻰ ﺑﺸﺮﺑﺎ&#= 65267;ﺪ ﺑﺎﺷﺪ. که اﺯ ﺯ&#= 65251;ﺎﻥ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻓ&#= 65268;ﻠﺴﻮﻑ،که ﺪﻧﺒﺎﻝ ﺳﺮﭼﺸ&#= 65252;ﻪ ﺍﻳﻦ ﻣﻌﺮﻓﺖ ﺑ&= #65198;ﺗﺮ ﺑﻮﺩه اﻧﺪ. ﻗﺒ&#= 65248;ﺎ ﮐﺠﺎ ﺑﻮﺩﻩ ﻭ ﺍ= ﺯ ﮐﺠﺎ ﺁﻣﺪﻩ،ﻭ= 4380;ﻪ ﮐﺴﻰ ﻭﮐﺴﺎﻧﻰ &= #65153;ﻧﺮﺍ ﻃﺮﺍﺣﻰ ﻭ ﻳﺎ ﻣ= ﻨﺘﻘﻞ ﺑﺎﻧﺴﺎﻧﻬﺎ ﻣ&#= 65268;ﮑﻨﻨﺪ. که ﻤﺎ ﻭﺣﻰ ﻭﺍ&#= 65247;ﻬﺎﻡ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﻫ&= #65252;ﻴﺸﻪ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺟﺪﻳﺪ،ﭼﻨﺪ ﻗ= 5198;ﻥ ﺑﻌﺪ ﺷﻨﺎﺧﺘﻪ &= #65169;ﻴﺸﺘﺮﻯ ﻣﻴﺸﺪﻩ ﺍﺳﺖ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻨﻄ&#= 65240;ﺎ ﺩﻳﻦ ﺑﺎﻳﺪ ﺍﻣ&= #65262;ﺭﻯ ﺭﺍ ﺑﺎﻧﺴﺎﻥ ﺑ&= #65194;ﻫﺪ، ﮐﻪ ﮐﺎﺭ ﻋﻠﻢ ﻭ= ﻓﻠﺴﻔﻪ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﮐ= ﺎﺭ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ ﻭ= ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ ﻋﻮﺍﻣﻞ ﺍﻟﻬ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﺗﺠﺮ&= #65169;ﻪ ﻋﻠﻤﻰ ﺍﻣﻮﺭ ﺭ&= #65261;ﺍﻥ ﻭ ﺭﻭﺡ، ﺗﻨﻬﺎ &= #65193;ﺭﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭﮐﺴﺐ ﺷﻬﻮﺩ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 1606;ه ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﻋ= ﻘﻠﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ ﻭ ﻋﻘﻞ ﺑ= ﺮﺗﺮ،ﺍﻟﺒﺘﻪ ﺍﺧﻠﺎﻕ ﻭ ﮔﻔﺘ&= #65166;ﺭﻭﺭﻓﺘﺎﺭﻭ@= 400;ﺮﺩﺍﺭﻧﻴﮑﻮﺗ= ;ﺮﻭﺍﻟﻬﻰﺗﺮﺩ&#= 65165;ﺭﻧﺪ. ﺁﺭﺍﻣﺸﻬﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ،ﺗﻨﻬʋ= 66; ﺩﺭ ﺧﻮﺩ ﺍﺣﺴﺎ&= #1587; ﻣﻴﮑﻨﻨﺪ. ﻭﭼﻨ&= #65268;ﻦ ﺍﺣﻮﺍﻟﻰ ﻗﺎﺑ&#= 65246; ﺍﻧﺘﻘﺎﻝ ﻧﻴﺴ&#= 65174;،ﻣﮕﺮ ﺗﻮﺻﻴﻔﻰ ﺍﺯ ﺁ&= #65255;ﻬﺎ. ﻭ ﺍﻳﺸﺎﻥ ﺑﺎﻳ&= #65194; ﺧﻮﺩ ﺷﺨﺼﺎ ﺑﺪ&= #65165;ﻧﻬﺎ ﺑﺮﺳﻨﺪ. ﻭ ﺑﺎ ﺳ= ;ﻠﻮﻙ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﺗ= ;ﺮﻙ ﮔﺬﺷﺘﻪ ﻫﺎ ﻭ ﺣ= ﺎﻝ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺯﻭﺩﺗ&#= 65198;ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗﺮ ﺍﺯ ﺍﻣﺮ&= #65261;ﺯ. ﮐﻪ ﺑﺎ ﻫﺮ ﺷﻬﻮ= ﺩﻯ ﺁﻳﻨﺪﻩ ﺑﺎﻟﺎ&#= 65175;ﺮﻯﺑﺴﺎﻟﻚﻣʌ= 68;ﺮﺳﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺳﺎﻝ 1930</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span = lang=3DFA style=3D'mso-bidi-language:FA'>ﻭ ﺑﺤﺮﺍ= 5253; ﺍﻗﺘﺼﺎﺩﻯ ﺷﺪﻳﺪ ﺍﻣﺮﻳﮑ&#= 65166;،ﺍﻳﻦ ﺍﻳﻤﺎﻥ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻭ ﺍﻧﺠﻴﻞ ﺟﺪﻳ&= #65194; ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴ&#= 65252;ﻪ ﺳﻮﺳﻴﺎﻟﻴﺴﺘ= 5264; ﺷﺪ. ﮐﻪ ﻋﮑس ﺍﻟ= ﻌﻤﻞ ﻭﺿﻊ ﻧﺎﺭﺍﺣﺖ &= #1593;موﻣﻰ ﮔﺮﺩﻳﺪ. ﺁﻧﮕﺎ&= #65257; ﺭﻭﺷﻨﻔﮑﺮﺍﻥ</s= pan><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺍﻳﺪﺁﻟﻴﺴ᥵= 4;،ﺍﻳﻦ ﺍﺧﻠﺎﻕ ﻣﺴﻴﺢ &= #65197;ﺍ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﻃ&= #65170;ﻘﻪ ﻣﺘﻮﺳﻂ ﺩﺍﻧﺴ&#= 65176;ﻨﺪ. ﻭﻟﻰ ﺑﺮﺧﻰ ﺩﻳ&= #64405;ﺮ ﮐﻪ ﺣﺴّﺎس ﺑﻮ= 5193;ﻧﺪ،ﭼﻮﻥ ﻣﺘﺪﻳّﻨﻴﻦ ﺟ= 5262;ﺍﻥ ﺍﻧﺠﻴﻞ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭﺍﺧﻠﺎﻕ ﻣﺴﻴ&#= 65188;ﻰ ﺳﻮﺳﻴﺎﻟﻴﺴﻢ &#= 65197;ﺍ،ﺗﻨﻬﺎ ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﺑ&= #65198;ﺍﺑﺮ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65263; ﻏﻴﺮ ﻣﺴﻴﺤﻴﺎ&#= 65253; ﺩﻳﺪﻧﺪ. ﻭ ﭘس ﺍ= ﺯ ﺑﺤﺮﺍﻥ ﺳﺎﻝ ﺳ&= #65264;،ﺗﻘﺮﻳﺒﺎ ﻫﻤﻪ ﻣﺴﻴﺤﻰ ﺳ&= #65262;ﺳﺎﻟﻴﺴﺖ ﺷﺪﻧﺪ. ﺷﺎﻳﺪ ﻣ= ﺒﺎﺭﺯﻩ ﺑﺎ ﮐﻤﻮﻧﻴﺴﻢ &= #65169;ﻰ ﺧﺪﺍ،ﺍﻳﻦ ﻓﮑ= 5198; ﺭﺍ ﺗﻮﺳﻌﻪ ﺩﺍ&= #65193;. ﮐﻪ ﺣﻤﺎﻳﺖ ﺩﻭ&= #65247;ﺖ ﺍﻣﺮﻳﮑﺎ ﻭ ﺍﺟ&= #65176;ﻤﺎﻉ ﺍﻣﺮﻳﮑﺎﺋﻴﺎ= 5253; ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺷﺖ. ﻭﻟﻰ ﺍﻳﻦ ﻣﺘﻔ&= #64401;ّﺮﻳﻦ ﺟﺪﻳﺪ ﻧﺘﻮﺍﻧ&#= 65204;ﺘﻨﺪ ﭼﻴﺰ ﺟﺪﻳﺪﻯ ﺑ&= #65198; ﺍﻧﺠﻴﻞ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺍﺿﺎﻓﻪ ﮐﻨﻨﺪ. = ﻭﺍﮔﺮ ﺩﺭ ﺳﺎﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﮐﺎﺭﮔﺮﻯ ﻭ ﺻﻠ&= #65186; ﻃﻠﺒﻰ ﺭﻓﺘﻨﺪ&#= 1548;ﺣﺘﻰﺑﺮﺧﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ ﺣ= ﻤﺎﻳﺘﻬﺎ ﻭﻣﻮﻓﻘﻴّﺘﻬA= 166;ﻯ ﻣﻮﻗّﺖ ﺷﻮﺭﻭ= 740; ﺒﺮﺧﻮﺭﺩﺍﺭﺷ= 5194;ﻧﺪ. ﻭ</span><span dir=3DLTR><span style=3D'mso-tab-count:1'>  = </span></span><span lang=3DAR-SA>ﻋﻤﻠﺎ ﺩﻧﺒʋ= 66;ﻝ ﻫﺪﻓﻬﺎﻯ ﺩﻧﻴ&#= 65262;ﻯ ﺑﻮﺩﻧﺪ،ﮐﻪ ﺭ= 5261;ﺡ ﻣﺴﻴﺢ ﺍﺯ ﺁﻥ ﺑ= ﻴﺰﺍﺭ ﺑﻮﺩ ﻭ ﻫﺮ ﭘﻴﺎ= ﻣﺒﺮ ﺩﻳﮕﺮ ﺍﻟﻬﻰ،= 5261; ﻧﻴﺰ ﮐﺎﻣﻠﺎن اﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&#= 65197; ﻫﺮﺯﻣﺎﻥ،ﺩﺭ = 5259;ﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻭ ﻣﺴﻴﺤﻴّﺖ ﮐ&#= 65258; ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺩ&= #65267;ﮕﺮﺍﻥ ﺁﻣﺪﻩ ﺑﻮﺩ،ﺣ= 5166;ﻝ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳ&#= 65194;ﺑﺮﺍﻯﻧﺠﺎﺕʌ= 51;ﺴﻴﺤﻴّﺖﺑﮑﻮ&= #65207;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4400;ﺎﺭﻝ ﺑﺎﺭﺵ ﺑﻌﺪ ﺍﺯ = ﺟﻨﮓ ﺍﻭﻝ ﺩﺭ ﺍﻟﻤﺎ&= #65253;،ﭘﻴﺎﻣﺒﺮﮔʌ= 62;ﻧﻪ ﺑﺎ ﺗﺠﺮﺑﻪ ﺩﻳ&= #65256;ﻰ ﺳﻮﺳﻴﺎﻟﻴﺴﺘ= 5264; ﻣﺴﻴﺤﻴّﺖ ﻫﻤ= 5268;ﺸﻪ ﺍﻣﻴﺪ ﺩﺍﺷﺖ،= 4400;ﻪ ﭘس ﺍﺯ ﺟﻨﮓ ﻫﺮ&= #64404;ﺰ ﺗﺤﻘﻖ ﻧﻴﺎﻓﺖ. = ﮐﻪ ﻣﮋﺩﻩ ﻧﺠﺎﺕ ﻭ = ﺧﻠﺎﺻﻰ ﻣﺸﮑﻠﺎت ﺠﻬﺎ= 5253; ﻭ ﺑﺸﺮ ﻣﻴﺪﺍﺩ.= چه ﺮﺳﺪ ﺑﻨﺠﺎﺕ ﺭ&= #65261;ﺣﻰ ﻭ ﺷﻬﻮﺩﻯ ﭘس ﺍ&= #65199; ﻣﺮﮒ ﺍﺯ ﺧﻄﺮ ﮐ= ﺎﺭﻣﺎﻫﺎ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﮐﻴﺮﮐﮕﺎﺭﺩ ﻭ ﺩﺍﺳﺘﻮﻓﻴﺴ&#= 64401;ﻰ ﺍﺯﮐﺸﻒ ﺧﺪﺍ ﻣ&= #65268;ﮕﻔﺘﻨﺪ،ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻌﺪﺍ&#= 65247;ﺖ ﻣﻴﺮﺳﺪ. ﻭﻟﻰ ﺗ= ﻨﻬﺎ ﺩﺭﺳﻠﻮﻙ ﺑﺎ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺢ &= #65267;ﺎ ﻣﺤﻤﺪ ﻭﺯﺭﺩﺷ&#= 65174; ﻭ ﺑﻮﺩﺍ است. ﺑ&#= 65260;ﺒﻮﺩ ﻋﺪﺍﻟﺖ ﺍﺧﻠﺎ&#= 65239;ﻰ ﺩﺭ ﺍﻣﻮﺭﻯ ﻫﻤ&= #65198;ﺍﻩ ﻋﺪﺍﻟﺖ ﻭ ﺗﻌﺪ&= #65267;ﻞ ﻭ ﺍﺻﻠﺎﺡ ﺻﻔﺎ&= #65173; ﺭﻭﺣﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﻋﻘﻠﻰ ﺍﻧﺴﺎ&= #65253; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻧ= ﻪ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﻫ&= #65166;ﻯ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65251;ﺬﻫﺒﻰ ﻭﻣﮑﺘﺒﻰ،ﺁﻧA= 260;ﻢ ﺗﻨﻬﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺮ= ;ﺍﻯ ﻧﺠﺎﺕ ﺑﺸﺮﻳّ= 5174; ﻭ ﺟﻬﺎﻥ. ﮐﻪ ﺍﺻ= ;ﻮﻟﺎ ﺍﺻﻠﺎﺡ ﺷﺪﻧﻰ &= #65259;ﻢ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻣ= ﺪﺍﻡ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﺍﺯ ﻣﺮﺍﺗﺐ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﻤﺮﺍﺗﺐ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺯ = ﺭﺍﻩ ﻣﻴﺮﺳﻨﺪ. ﻭ ﺑﺎ= ﻳﺪ ﺍﺯ ﻣﺪﺍﺭﺝ ﺗﮑ&= #65166;ﻣﻞ ﺑﺎﻟﺎ ﺑﻴﺎﻳﻨ&#= 65194;. ﻭﻧﺎﭼﺎﺭ ﮔﻔﺘ&#= 65256;ﺪ،ﮐﻪ ﺧﺪﺍ ﺍﻟﻮﻫﻴّ= 5176;ﻰ ﺍﺳﺖ، ﮐﻪ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﻧﻴﺴﺖ. ﺍﻟﺒﺘﻪ = ﺩﺭ ﺍﻧﺴﺎﻥﻋﺎﺩﻯ &#= 65255;ﻴﺴﺖ، ﻭﻟﻰﺳﺎﻟﮑﺎﻥ &#= 65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ،ﺍﻟﻮA= 259;ﻴّﺘﻰﻣﺮﺣله اﻯ ﺩﺭ ﺁﻧﺎﻥ ﻫ&= #65204;ﺖ. ﻭ ﺍﻳﻦ ﺍﻟﻮﻫﻴ&= #1617;ﺘﻬﺎﻯﺳﻠﻮﮐʌ= 64; ﺭﺑﻄﻰ ﺑﻐﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﻧﺪﺍﺭﺩ. ﻭﺣﺘﻰ = ﻗﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ، ﻣﺪّA= 227;ﻰ ﺩﻳﻦ ﺷﻨﺎﺳﻰ ﻭ = ﺧﺪﺍ ﺷﻨﺎﺳﻰ، ﺧﻮﺩ &#= 65165;ﻭﻟﻴﻦ ﻣﺸﺮﮐﻴﻦ ﺁﺳﻴ&#= 65168; ﺭﺳﺎﻥ ﺑﻤﻠﮑﻮ&#= 65173; ﻭ ﻟﺎﻫﻮﺕ ﺧﺪﺍ&= #65261;ﻧﺪ ﻫﺴﺘﻨﺪ. ﭘس ﻣﺠ&= #65166;ﺯﺍﺗﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺷﺪ&#= 65267;ﺪﺗﺮ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﺭ= ﺳﺦ ﻭ ﻭﺳﺦ ﭘس اﺯ ﻣ&= #65198;ﮒ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﭼﻮﻥ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ،ﻋﻤﻠﺎ ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺍﻟﻮﻫﻴ¡= 7;ﺖ ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ &= #65207;ﻬﻮﺩﻯ ﻣﻴﺪﻫﺪ. ﻭ ﺷﺎﻫ= ﺪ ﺧﻮﺩﺭﺍ ﭼﻮﻥ ﻣ&= #65208;ﻬﻮﺩ ﺧﻮﻳﺶ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ = ﺍﻟﻬﻰ ﻣﻴﺪﻫﺪ. ﮐﻪ ﻫﻤ= ﺎﻥ ﺍﻟﻮﻫﻴّﺖ ﻧﺴ= 5170;ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﺣﺘﻰ ﺍﻟﻮﻫﻴّﺖ ﺧﺪ= 5165;ﻭﻧﺪ ﺩﺭ ﺃﺑﺪﻳﺖ ﺍﻟ&= #65248;ﻪ ﺑﺮﺍی اﻧﺴﺎﻥ = 5255;ﻴﺴﺖ. ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺣ&= #65194;ّ ﺃﮐثر ﻭﺍﺟﺐ ﺗ= 4401;ﺎﻣﻠﻰ ﺍﻭ ﺩﺭ ﻧﻮﺭ ﻗﺎ= ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ،= 5261; ﺳﭙس ﺒﻨﻮﻉ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﺑﺮﺳﺪ. ﮐ= ﺎﺭﻝ ﺑﺎﺭﺵ ﺑﺎﻧﺴﺎ&#= 65253; ﺟﺪﻳﺪ ﻭ ﺗﻤﺪﻥ = ﺟﺪﻳﺪ ﺗﺄﮐﻴﺪ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﻋﻘﻴﺪﻩ ﺧﻄﺎﻯ &= #65153;ﺩﻡ ﺩﺭ ﺑﻬﺸﺖ ﺩﺭﺳ&= #65174; ﺍﺳﺖ. ﻭ ﺍﻧﺴﺎﻥ= ﻣﺠﺎﺯﺍﺕ ﺷﺪﻩ،ﻧﻴﺎﺯ ﺑ= 5256;ﺎﺟﻰ ﺩﺍﺭﺩ. ﺍﻟﺒﺘﻪ = ﺩﺍﺳﺘﺎﻥ ﺁﺩﻡ ﻭﺣﻮﺍ ﻭ ﺷ= ﻴﻄﺎﻥ ﻭ ﺳﻴﺐ ﻳﺎ ﮔﻨﺪ= ﻡ ﺩﺭ ﺑﻬﺸﺖ،ﺍﻓ= 5204;ﺎﻧﻪ ﻣﺮﺩﻡ ﺑﺎﺑﻞ ﭘ&= #65256;ﺞ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴ&= #65206; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺁ= ;ﺩﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺎﺭﻳﺨﻰ ﺩʋ= 97; ﻭﺍﻗﻊ ﺍﻭﻟﻴﻦ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻣﻰ ﺑﻮﺩ&#= 65257;،ﮐﻪ ﺷﻬﻮﺩ ﺍﻭﻝ ﺣﺴ&= #65268;ﻨﻰ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺖ. = ﻭ ﻗﺒﻞ ﺍﺯ ﺍﻭ ﺍﻧ= ﺴﺎﻧﻬﺎ،ﻳﺎ ﺑﻰ ﺩﻳﻦ ﻭﻳﺎ ﺑ= ﺖ ﭘﺮﺳﺖ ﻭ ﺣﺘﻰ ﺑ= ﻬﺮ ﺷﮑﻠﻰ ﺩﻳﮕﺮﻯ &= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ ﺩﻳﻦ ﻭ&= #65197;ﺯﻯ ﺩﺍﺷﺘﻨﺪ،ﮐﻪ = 5259;ﻨﻮﺯ ﻫﻢ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺪﺍﺋﻰ ﺩﺍﺭﺩ &= #65261;ﻟﻰ ﭘس ﺍﺯ ﺁﺩﻡ ﺍﻧ&= #65204;ﺎﻧﻬﺎ، ﺑﺎﻳﺪ ﺍﺯ ﺁﺩﻡ = ﻭ ﺁﺩﻣﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﮐﺎﻣﻞ ﺷﺪﻩ ﻭ&= #65199;ﻧﺪﻩ ﺑﻌﺪﻯ ﭼﻪ ﺍﻭﻟ&= #65264; ﺍﻟﻌﺰم هاﻯ ﺟA= 194;ﻳﺪ،ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﻫﺮﻳ&#= 65242; ﺍﺯ ﺍﻳﻦ ﻣﮑﺎﺗ&= #65168; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎ،ﺗﺒﻌﻴﺖ ﻭﺗﻘﻠﻴﺪ ﺳﻠﻮ&#= 64400;ﻰ ﺑﻨﻤﺎﻳﻨﺪ. ﺗﺎ = ﺑﺘﺪﺭﻳﺞ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﭘس ﺍﺯﻫ&#= 65236;ﺖ ﺷﻬﻮﺩ ﺑﺮﺳﻨﺪ &= #65153;ﺩﻡ ﮐﺴﻰ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﻮﺭﺩ ﺭﺿﺎﻳﺖ ﻣﺮﺣﻠ&#= 65260;ﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺩﺭﻫ&#= 65198;ﻳﻚ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65207;ﻬﻮﺩﻯ ﻗﺮﺍﺭ ﮔﺮﻓته = 5170;ﺎﺷﺪ. ﺑﺨﺼﻮﺹ ﺩﺭﺷﻬ&#= 65262;ﺩ ﺁﺧﺮﻭﻋﺮﺷﻰ، = 5259;ﺮ ﮐﺪﺍﻡ ﮐﻪ ﺑﺨﻠ&= #65238; ﺑﺎﺯ ﻣﻴﮕﺸﺖ ﮐ&= #65258; ﻣﺤﻤﺪ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ می گرﻧﺪš= 8;ﻭﻫﺮ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ &= #65255;ﻮﺭﻯ ﺁﺧﺮ ﺧﻮﺩ،ﻭ ﻣ&#= 65240;ﺎﻡ ﺍﻟﻬﻰ ﺍﻭﻟﻰ ﺍ&= #65247;ﻌﺰﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮﺍ&= #65263;ﭼﻨﺪﺳﺎﻟﻚﺧA= 262;ﺩﺩﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺴﻴﺤﻴّﺖ ﺭﻳﭽﻞ ﺍﻟﻤﺎﻧ&#= 65264;،ﺑﺎﺯ ﺑﻴﺎﻧﻰ ﺑﻮﺭﮊ&#= 65261;ﺍﺯﻯ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ &#= 65169;ﺴﻤﺎﺭﻙ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴ&= #64401;ﺮﺩ. ﻭ ﻣﺴﻴﺤﻴّﺖ ﺍ&#= 65261; ﺗﺮﻭﻳﺞ ﺍﺧﻠﺎ&#= 65237; ﻣﺴﻴﺢ ﻭﺍﻗﺘﺼ&#= 65166;ﺩ ﺟﺪﻳﺪ ﺷﺪ. ﻭ ﺭﺳ= ;ﻤﺎ ﺩﻳﻦ ﺑﺮﺍﻯ ﮐﺴ&= #65168; ﻣﺎﻝ ﺩﺭﺁﻣﺪ، &#= 65259;ﻤﺎﻥ ﺭﻭﺷﻰ ﮐﻪ ﻫﻤﻴ&= #65208;ﻪ ﻳﻬﻮﺩﻳﺎﻥ ﺁﻭ&#= 65165;ﺭﻩ،ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺯ = ﺩﺳﺖ ﻫﻤﻪ ﺩﺷﻤﻨﺎﻥ &= #65191;ﻮﺩ،ﺩﺭ ﻫﻤﻪ ﻧﻘﺎﻁ ﺩﻧ&= #65268;ﺎ،ﺗﻨﻬﺎ ﺑﺎﮐﺴﺐ ﻣﺎﻝ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻨﺪ ﭼﺎﺭﻩ ﺃﻧﺪﻳﺸ&#= 65264; ﮐﻨﻨﺪ. ﮐﻪ ﻫﻤﺎ= ﻥ ﻧﻴﺰ ﺑﻠﺎﻯ ﺟﺎ&= #65253; ﺁﻧﻬﺎ ﺷﺪ. ﻭ ﻫﻴ= ;ﺘﻠﺮ ﻫﺮﭼﻨﺪ ﻣﻴﻠﻴ&#= 65262;ﻥ ﻳﻬﻮﺩﻯ ﺭﺍ ﮐﺸ&= #65176;ﺎﺭ ﮐﺮﺩ،ﺑﺨﺎﻃﺮ = 5251;ﺼﺎﺩﺭﻩ ﺍﻣﻮﺍﻝ ﺁﻧﻬﺎ&#= 1548;ﻭﻳﺎ ﺑﺮﺍﻯ ﺩﻓﻊ ﻧﻔ&= #65262;ﺫ ﺍﻗﺘﺼﺎﺩﻯ ﺁﻧ&#= 65166;ﻥ ﺑﻮﺩ. ﺍﻳﻦ ﻣﮑﺘ= ﺐ ﺑﺮﺍﻯ ﺩﻧﻴﺎﻯ &= #65169;ﺸﺮﻯ،ﺑﻬﺘﺮ ﺍﺯ ﺩﻧﻴﺎﻯ ﺷﺨ&= #65212;ﻰ ﺑﺘﻠﺎﺵ ﺟﻤﻌﻰ &= #65251;ﻨﺘﻘﻞ ﺷﺪ. ﻳﻌﻨﻰ ﺑﺠﺎ= ﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻓ&= #65198;ﺩﻯ،ﮔﻮﺋﻰ ﺟﺎﻣﻌﻪ ﻭﺗﻤﺎ&#= 65249; ﺍﻓﺮﺍﺩﺵ ﺑﺴﻠ&#= 65262;ﻙ ﺍﺧﻠﺎﻗﻰ ﻣﺴﻴ&#= 65186; ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺼﻴﺒﺘﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺍﻣﺮﻳﮑ&= #65166; ﭘس ﺍﺯ ﺟﻨﮓ ﺩﻭ&= #65249; ﭘﻴﺪﺍ ﺷﺪ،ﮐﻪ &#= 65251;ﺴﻴﺤﻴّﺖ ﺳﻨّﺘﻰ ﮐﺎﺭﺳ= 5166;ﺯ ﻧﺒﻮﺩ. ﻭ ﺍﺻﻠﺎ= ﺡ ﮐﺮﺩﻥ ﻓﻠﺴﻔﻰ&#= 1548;ﻭ ﺣﺘﻰ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺯﻧﺪﻩ،ﺑﺮﻧﺎA= 251;ﻪ ﻫﺎﻯ ﻣﺴﻴﺤﻴّ= 5174; ﻭﺍﻗﻌﻰ ﺭﺍ ﻣﻄ&= #65198;ﺡ ﮐﺮﺩﻧﺪ. ﺁﻧﮕﺎ&= #65257; ﻣﺴﺄﻟﻪ ﻃﺒﻴﻌ&#= 65174; ﺑﺎ ﺭؤﻳﺎﻫﺎﻯ &#= 65155;ﺯﻟﻰ،ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺴﻴﺤ&#= 65268;ّﺖ ﭘﻴﺪﺍ ﺷﺪ. ﻭﺣﺮ= ﮐﺖ ﺯﻧﺪﮔﻰ ﻭ ﺍﻣﻴ&= #65194; ﺩﺭ ﻣﺮﺩﻡ ﺍﻳﺠ&= #65166;ﺩ ﮐﺮﺩ. ﻭ ﺑﻴﺸﺘﺮ= ﺑﻔﮑﺮ ﺷﻨﺎﺧﺖ ﻣﺴﺄﻟ&#= 65258; ﺷﺮ ﺑﻮﺩﻧﺪ. ﭼﻮ= ﻥ ﺍﺯ ﻣﺴﻴﺤﻴّﺖ &#= 65239;ﺸﺮﻯ،ﻭﻳﺎ ﺩﺭ ﻫﺮ ﺩﻳﻨﻰ ﻗ= ﺸﺮﻯ ﺩﻳﮕﺮ ﭼﺎﺭﻩ ﺳ&= #65166;ﺯﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻤﻴﺸﺪ. ﺯﻳA= 198;ﺍ ﺩﻳﻦ ﻭﺍﻗﻌﻰ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣ&= #65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﻭ ﺟﻬﺎﻥ ﺟﻬﻨّ&#= 65252;ﻰ ﻫﻤﻴﺸﻪ ﭼﻨﻴﻦ &= #64344;ﺮ ﺑﻠﺎ ﺑﻮﺩﻩ ﻭﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻭ ﺑﺪﺑﻴﻨ= ﻰ ﺯﻳﺎﺩﻯ ﺍﺯ ﭘﺬ&= #65267;ﺮﺵ ﺟﺎﻣﻌﻪ ﻓﻌﻠﻰ &= #65165;ﺭﻭﭘﺎ ﻭﺍﻣﺮﻳﮑﺎ، ﻣ= 5198;ﺩﻡ ﺑﻴﺸﺘﺮ ﺑﻔﮑﺮ &= #65183;ﺴﺘﻦ ﺣﻘﻴﻘﺖ ﻭﺷﻨﺎ&#= 65191;ﺖ ﺷﺮ ﺑﺮﺍﻯ ﺩﻭﺭ&= #65263; ﺍﺯ ﺁﻥ ﺑﻮﺩﻧﺪ.= ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ، ﺳﺎﻟﻚ &#= 65251;ﻴﺘﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ،ﺷﺮﺍA= 197;ﺕ ﺧﻮﺩﺵ ﺩﺭ ﺭﻭﺍ&= #65255;ﺶ،ﭼﻪ ﺭﺳﺪ ﺑﺸﺮﺍﺭﺗ&#= 65260;ﺎﻯ ﻣﻮﺟﻮﺩ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﭼﻴﺴﺖ. ﺗﺎ ﺍﺯ ﺁ= ;ﻧﻬﺎ ﺩﻭﺭﻯ ﮐﻨﺪ. ﺩﺭ= ﺟﻬﺎﻥ ﺷﺮﻯ ﻧﻴﺴﺖ،ﻭ= 5247;ﻰ ﺩﻝ ﻭﻓﮑﺮ ﻭﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﭘﺮ ﺍﺯ = ﺷﺮﺍﺭﺕ ﻭ ﺣﻴﻮﺍﻧﻴّت = 5256;ﻮﻉ ﺑﺸﺮﻯ ﻭ ﺟﻬﺎﻟ&= #65174; ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ &= #65169;ﺪﻭﺭ ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻳﺎ ﻟﺎﻫﻮﺗﻴﺎ&#= 65253; ﺩﺳﺖ ﺭﺍﺳﺘﻰ، &#= 65261; ﻳﺎ ﭼﭙﻰ ﻫﺎﻯ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻴﺎﺳﻰ ﻭ ﺑA= 264; ﺩﻳﻦ ﻭ ﺳﺮﻋﺖ ﻓﺴﺎﺩ = ﺩﺭ ﻃﺮﻓﻴﻦ ﺑﻴﺸﺘ&#= 65198; ﺷﺪﻩ ﻭﻣﻴﺸﻮﺩ. = ﻭﻋﻤﻠﺎ ﻫﺮ ﻣﺴﻴﺤﻴّﺖ &#= 65165;ﺧﻠﺎﻗﻰ ﻭﻏﻴﺮﻩ،ﺑﺠﺰ = 5251;ﺴﻴﺤﻴّﺖ ﺳﻠﻮﻙﺍﻟﻬﻰ ﭼ&#= 65166;ﺭﻩ ﺳﺎﺯ ﻧﻴﺴﺖ. ﻭﺭ= ﺍﺳﺖ ﻭﭼﭗ ﻫﻤﺪﻳﮕﺮ &= #65197;ﺍ ﺷﺪﻳﺪﺗﺮ ﮐﺸﺘ&#= 65166;ﺭ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗ&= #65198;ﺁﻥ،ﺍﮔﺮ ﻣﺮﺩﻡ ﺭﺍ ﺑﺠﺎ&= #65253; ﻫﻢ ﻧﻴﻨﺪﺍﺯﻡ &= #65183;ﻬﺎﻥ ﻓﺎﺳﺪ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ = ﻗﺎﺗﻞ ﻭﻣﻘﺘﻮﻝ ﺁﻧﻬ&#= 65166; ﺩﺭ ﺟﻬﻨّﻢ ﻫﺴ&#= 65176;ﻨﺪ. ﻭﻟﻰ ﺩﺭﺍﻳﻦ ﻣ&= #65268;ﺎﻥ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ&#= 65263; ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌ&#= 65194; ﻋﺎﻗﻞ ﺑﺎ ﺟﺴﺘ&= #65254; ﺭﺍﻩ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﺭ ﺳﻠﻮﻙ ﺑﺎ ﮐ= ﻤﻚ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺟﺎA= 253; ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻬ= ﻨّﻢ ﺟﻬﺎﻥ ﺑﺸﺮﻯ ﻧ&= #65184;ﺎﺕ ﻣﻴﺪﻫﻨﺪ. ﻭ ﺩﺭ= ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;،ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺁ&#= 65255;ﮕﺎﻩ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺠﻬﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﻭﻫ&= #65252;ﭽﻨﺎﻥ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻴ&#= 65254; ﺍﻣﻴﺪ ﺑﻰ ﻧﺘﻴ&= #1580;ه ﻮﻧﺎ ﺍﻣﻴﺪﻯ ﺷ&= #65262;ﻡ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ&#= 1548;ﻣﮕﺮ ﮐﺴﻰ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪﺑﺨﻮﺍﻫﺪﺭA= 165;ﻩﻧﺠﺎﺕﺍﻭﺭﺍ= ;ﺑﻮﻯﻣﻌﺮﻓﻰﮐ&#= 65256;ﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﺪﺁﻝ ﻣﺴﻴﺢ ﻭ ﻫﺮ ﭘﻴ= ﺎﻣﺒﺮﻯ ﺑﺎ ﻣﺤﺒّﺖ ﺍﺳ&#= 65174;. ﮐﻪ ﻋﻤﻠﺎ ﺩﺭ ﺟ= ﺎﻣﻌﻪ ﻫﺎ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﺩ. ﻣﮕﺮ ﺧﻮﺩ ﭘﺮﺳ&= #65176;ﻰ ﻭ ﺧﻮﺩ ﺧﻮﺍﻫﻰ = ﺷﺨﺼﻰ ﻳﺎ ﮔﺮﻭﻫﻰ. ﻣﺴ= ﻴﺤﻴّﺖ ﺭﺍ ﺩﺭ ﻣﺴﺢ ﺭﻭ= ﺣی ﺪﺭﻧﺴﺦ ﺟﺪﻳﺪ &= #65165;ﻟﻬﻰ ﺟﺴﺘﻦ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﻣﻌﻨﻰ ﺩﺍﺭﺩ. ﻭ= ﻫﺮ ﻣﺒﺎﺭﺯﻫﺎﻯ ﮐ&#= 65258; ﻣﻴﺸﻮﺩ،ﻋﻤﻠA= 166; ﻏﻴﺮ ﺍﺧﻠﺎﻗﻰ &= #65261; ﻧﺘﻴﺠﻪ ﻣﻌﮑﻮ&#= 1587; ﻭ ﺑﺪﺗﺮ ﺑﺮﺍﻯ = ﺍﻧﺴﺎﻥ ﻓﺮﺩﻯ ﻭ ﺟﻤﻌﻰ = ﻣﻴﺴﺎﺯﺩ. ﮐﻪ ﺍﮔﺮ ﻣﺼﻴﺒ&= #65176;ﻬﺎﻯ ﺟﻬﺎﻧﻰ ﺑﺮﺍﻯ &= #65153;ﻧﻬﺎ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ &= #65169;ﻬﺘﺮ ﺍﺯ ﻧﺪﺍﺷﺘﻦ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ. ﮐﻪ ﺟﻬﻨّ&= #65252;ﻬﺎﻯ ﺩﻳﮕﺮ ﺁﻧﻬﺎ ﺳ&= #65192;ﺖ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;. ﺍﻳﻦ ﻓﺴﺎﺩ ﻧﺘ&= #65268;ﺠﻪ ﺧﻮﺩ ﺳﺮی ها، A= 255;ﻪ ﻓﻘﻂ ﺩﺭ ﺟﺎﻣﻌ&= #65258; ﻫﺎﻯ ﻧﺎﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴﺘﻰ ﻫﺴﺖ،ﮐﻪ ﺩﺭ ﺟ&#= 65262;ﺍﻣﻊ ﮐﻤﻮﻧﻴﺴﺘﻰ ﻭ &= #65203;ﻮﺳﻴﺎﻟﻴﺴﺘA= 264; ﻧﻴﺰ ﻫﺴﺖ. ﺗﻤﺎ= ﻣﻰ ﻧﻬﻀﺘﻬﺎﻯ ﺍﺻ&#= 65248;ﺎﺡ ﻃﻠﺐ ﺭﺍ ﻓﺴﺎﺩ = ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻣﺼ= ﻠﺤﻴﻦ ﺧﻮﺩ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﭘﺮ ﻋﻘ&= #65194;ﻩ ﺩﺍﺭﻧﺪ. ﭼﮕﻮﻧ&= #65258; ﺑﻴﻤﺎﺭﻯ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻃﺒﺎﺑﺖ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﮐﻨﺪ،ﻭﺩﻳﮕﺮA= 165;ﻥ ﺭﺍ ﺷﻔﺎ ﺑﺪﻫﺪ.= ﺻﺒﺮ ﻭ ﻗﻨﺎﻋﺖ ﻭ ﺩﻳ= ﮕﺮ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺩ&= #65197;ﻭﻳﺸﺎﻥ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﭘ= ﻴش ﺒﮕﻴﺮﻧﺪ. ﻭ ﺗﺼ= ﻮّﺭ ﻧﮑﻨﻨﺪ ﻋﻀﻮﻳ&#= 1617;ﺖ ﺩﺭ ﻫﺮ ﮐﻠﻴﺴﺎ = ﻳﺎ ﻣﺴﺠﺪ،ﻭ ﻳﺎﺑ= 5166; ﻫﺮ ﺁﺧﻮﻧﺪ ﻭﮐ&= #65208;ﻴﺶ ﻭ ﻣﻠّﺎﺋﻰ ﺩﺍ&#= 65191;ﻞ ﺑﻬﺸﺖ،ﻭﺩﻧﻴA= 166;ﻯ ﻳﻮﺗﻮﺑﻰ ﻭ ﻃﻮ&= #65169;ﺎﺋﻰ ﻭ ﺍﻟﻬﻰ ﻣﻴﺸﻮ&= #65255;ﺪ. ﮐﻪ ﺩﻳﻦ ﺍﻟﻬﻰ = ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ ﺳﺎﺯﻯ &= #65255;ﻴﺴﺖ. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﺍ&= #65211;ﻠﺎﺡ ﺫﺍﺕ ﺭﻭﺣﻰ ﻫﺮ = ﺍﻧﺴﺎﻥ است،ﺑﺮﺍﻯ ﺷᥴ= 6;ﻳﺴﺘﮕﻰ ﺗﻮﻟﺪﺍﺕ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻬﺘﺮ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻭ ﺍ= ;ﻟّﺎ ﺟﺰ ﺗﻮﻟﺪﺍﺕ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﻧ&= #65192;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻭ ﻋﻤﻠﺎ= ﺩﻳﺎﻧﺘﻰ ﺷﻴﻄﺎﻧﻰ ﻭ ﺍﺑ&= #65248;ﻴﺴﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻘ= ﻮﻝ ﻣﺤﻤﺪ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﺍﺑﻠﻴﺴﻰ،ﺩﺭ = 5247;ﺒﺎس ﺭﻳﺎ ﮐﺎﺭﻯ ﺑﺮ&= #65261;ﺣﺎﻧﻴّﺖ ﮐﺎﺫﺏ،ﻭﺗﻠﺒA= 268;س ﭘﻮﺷﺎﻧﻨﺪﻩ ﻣ&#= 65228;ﺎﻳﺐ ﺧﻮﺩ،ﺑﺎ ﺗﻈﺎ= 5259;ﺮﺍﺕ ﺍﺧﻠﺎﻗﻰﻭﺩﻳ= 5256;ﻰ،ﻗﺎﺗﻠﺎﻥﭘ= ;ﻴﺎﻣﺒﺮﺍﻥ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨ&= #65194; ﻭﺧﻮﺍﻫﻨﺪ ﺑﻮ&#= 65193;. ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮﺩ ﺑﺪﺗ= ﺮﻳﻦ ﺩﺭﺟﺎﺕ ﻭﺩﺭﮐ&#= 65166;ﺕ ﺟﻬﻨّﻤﻰ ﺭﺍ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ ﺧﻮﺍﻫ&= #65256;ﺪ ﺩﺍﺷﺖ،ﻭﺑﺎ ﭘ= 5268;ﺮﻭﺍﻥ ﺧﻮﺩ. ﺑﺎﻳﺪ ﻋﻘ= ﻞ ﻣﺎﺩﻯ ﺑﺸﺮﻯ ﻭ&= #65255;ﺎﻗﺺ ﺭﺍ ﺑﻌﻘﻞ ﻟﻮّ&#= 65165;ﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ ﺩﺭﺁﻭﺭﺩ،ﺗﺎ = 5207;ﺎﻳﺪ ﺑﻌﻘﻠﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 1740; ﺮﺍ ﮐﺴﺐ ﮐﻨﻴﻢ.= ﻫﺪﻑ ﺩﻳﻦ ﻣﺒﺎﺭﺯﻩ &= #65155;ﺑﺪﻯ ﺭﻭﺡ ﻣﻮﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻧﻰ ﺩﺭ ﻓﺮﺍﻭﺍﻥ ﺗ&= #65262;ﻟﺪﺍﺕ ﺁﻳﻨﺪﻩ،ﺑﻬﺘA= 198; ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭؤ= ﻳﺖ ﺭؤﻳﺎﺋﻰ ﮐﻤﺎ= 5247;ﺎﺕ ﻭ ﺗﺠﻠّﻴﺎﺕ،A= 261; ﻋﻮﺍﻟﻢ ﭘﺎﻙ ﺩ&= #65267;ﮕﺮ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;. ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ &= #65165;ﮐﻨﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﻳﻢ. ﻭ ﺍﻟّﺎ ﺗﻤﺎﻡ &= #65165;ﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻏﻴﺮ &= #65203;ﻠﻮﮐﻰ،ﺟﺰ ﺷﻴﻄﺎﻥ ﭘﺮﺳﺘ&#= 65264; ﻭﮐﺎﺭﻣﺎﺳﺎﺯ= 5263; ﻭ ﺭﻓﺘﻦ ﻣﺠﺪﺩ = ﺑﻤﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺪ&#= 65175;ﺮ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ. ﺻ= ;ﺤﻨﻪ ﺯﻧﺪﮔﻰ ﺑﺮﺍﻯ &= #65175;ﺮﺑﻴﺖ ﻭﺧﻮﺩ ﺁﻣﻮﺯﻯ &= #65219;ﺒﻴﻌﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﺑﺠﺎﻯ ﺷﺒﻰ ﺑﺎ&= #65255;ﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﮐﺮﺩﻥ،ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﺗﺎ ﺷﺒﻰ ﺻﺪ ﺳﺎ= ﻟﻪ ﺭﻫﺮﻭﻯ ﻭ ﭘﻴﺶ = ﺭﻭﻯ تکاملی روح ﺑ&#= 65256;ﻤﺎﻳﻨﺪ ﻭ ﻣﻌﺮﻓﺖ ﺍﻟﻬ&= #65264; ﺑﺠﺎﻯ ﻣﻌﺮﻓﺘ&#= 65260;ﺎﻯ ﮐﺴﺒﻰ ﻭ ﭘﺮ ﻏﻠ= ﻂ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺁ&= #65251;ﻮﺧﺘﻦ،ﺣﺘﻰ ﺍﺯ ﮐﺘﺐ ﻣﻘﺪس &= #65165;ﮔﺮ ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐ&#= 65264; ﻧﺪﺍﺷته ﺒﺎﺷA= 256;ﺪ،ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺧﻮﺍﻧﺪ&#= 65253; ﻗﺮﺁﻥ ﺑﺎﻋث ﺍ&#= 65255;ﺤﺮﺍﻑ ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻓﺴ= ﺎﺩ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﭼﻨﻴﻦ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﺪﺁﻝ ﺍﻋﻠﺎﻯ ﻣﺴﻴﺢ &= #65261; ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭ&= #65259;ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺯ&= #65255;ﺪﻩ،ﻣﺎﺷﻴﻪ ﺷﺪﻥ ﻳﺎ ﻣﺴﻴﺢ = ﮔﺮﺩﻳﺪﻥ،ﻭ ﺷﺎﻳﺴﺘﻪ ﻣﺴﺢ &= #65261; ﺑﺮﮐﺖ ﺩﺍﺩﻥ ﺩ&= #65267;ﮕﺮﺍﻥ،ﺑﺨﺼʌ= 62;ﺹ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭ ﭘس ﺍﺯ ﺍﺻﻠﺎ&= #65185; ﺧﻮﺩ ﺍﺻﻠﺎﺡ ﺩ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺴّﺮ ﻣﻴﮕﺮ= 5193;ﺩ. ﺭؤﻳﺎﻫﺎﻯ ﺍﻧ= 5204;ﺎﻥ ﺩﺭ ﺁﺭﺯﻭﻫﺎ ﻭ = ﺗﺨﻴّﻞ ﻭ ﺣﺘﻰ ﺩﺭ ﺧﻮﺍ= ﺏ، ﻭﺍﻗﻌﻴّﺖ ﺫﻫ= 5256;ﻰ ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺗﻌ= ﺒّﺪﻯ ﺩﺍﺭﺩ. ﻭﺟﺰ ﺑﺎ= ﻣﺤﺒّﺖ ﻧﻤﻰ ﺗﻮﺍﻥ ﺑﻤ&= #65188;ﺒﻮﺑﻰ ﺭﺳﻴﺪ. ﻭ ﻧﺒﺎﻳ= ﺪ ﺍﮐﺘﻔﺎ ﺑﺸﻨﻴ&#= 65194;ﻥ ﮐﺮﺩ ﻭ ﺑﺪﻳﺪﻥ = ﻧﺮﻓﺖ. ﻭ ﺗﻠﺎﺵ ﺳﻠﻮﮐ&= #65264; ﺑﻴﺸﺘﺮ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ،ﺍﮔﺮ ﮐﺴﻰ ﻫﻢ ﺑﻮﻟﺎ&= #65267;ﺖ ﺍﻟﻬﻰ ﻣﻠﺤﻖ ﺷ&= #65194;. ﺗﺎ ﺩﺭ ﻋﺮﻓﺎﻥ = ﺳﻠﻮﮐﻰ ﺩﺭ ﻣﻴﻴﺎﺑﻨﺪ. = ﮐﻪ ﺁﺭﺯﻭﻫﺎ ﮐﺪﺍ&#= 65249; ﺩﺭﺳﺖ،ﻭﮐﺪﺍA= 249; ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣ&#= 65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﺎ ﻣﻴﺒﺎﺷﺪ،ﻭ ﮐ= 5194;ﺍﻡ ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﻭ ﺣﻘﺎﻳﻖ ﺍﻭﻟﻴ&#= 65166; ﭼﻪ ﻣﻌﻨﻰ ﻣﻴﺪ&= #65259;ﺪ. ﺗﺠﺪﻳﺪ ﻧﻈﺮﻫ&#= 65166;ﻯ ﻋﺼﺮ ﺻﻨﻌﺘﻰ ﻭ = ﻋﻠﻢ ﺩﻭ ﻧﻤﻮﻧﻪ ﺍﺯ = ﺗﻔﺴﻴﺮﺍﺕ ﻭ ﺍﺻﻠﺎﺣﺎﺕ ﺩ&= #65267;ﻨﻰ ﻣﺴﻴﺤﻴّﺖ ﻗﺸ= 5198;ﻯ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ ﻳﮑﻰ ﻣﺴﻴﺤﻴّ= 5174; ﺭﺍ ﺑﺴﻮﻯ ﺯﻳﺒ&= #65166;ﺋﻰ ﻭ ﺧﻮﺵ ﻣﻈﻬﺮ ﻣ= ﻴﺒﺮﺩ،ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﻭﺭ = ﺧﻮﺩ ﺟﻤﻊ ﮐﻨﺪ ﻭ ﺩﻭ= ﺭﻯ ﻧﻨﻤﺎﻳﻨﺪ. ﻭﺍ&= #65247;ﺒﺘﻪ ﮐﺎﺭﻳﻬﻢ ﺑﺨﺪ&#= 65165; ﻭﻣﺴﻴﺢ ﻭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻣﺮﺩﻡ،= 5261; ﺍﺻﻠﺎﺡ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎ&#= 65255;ﻰ ﻭﻣﺴﻴﺤﻰ ﺭﺍ ﺩ&= #65197; ﻧﻈﺮ ﻧﺪﺍﺭﻧﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4404;ﺮﻭﻩ ﺩﻭﻡ ﺗﺠﺪﻳﺪ ﻧ&= #65224;ﺮﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺭ&#= 65261;ﻣﺎﻧﺘﻴﻚ ﺩﺍﺭﻧﺪ. ﻳﻌﻨﻰ = ﻣﺴﻴﺤﻴّت ﺮﺍ ﺑﺼﻮﺭﺕ ﺣﺰ&= #65169;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ&#= 65153;ﻭﺭﺩﻧﺪ. ﮐﻪ ﺣﺘﻰ ﻗﺸﺮﻳ&= #1617;ﻮﻥ ﻣﺬﻫﺒﻰ ﻣﺴﻴﺤ&#= 65264; ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ،&#= 64400;ﻪ ﮔﻬﮕﺎﻩ ﺍﺯ ﺗﻌ&= #65166;ﻟﻰ ﻣﻴﮕﻮﻳﻨﺪ ﻭﮔ&#= 65166;ﻫﻰ ﺍﺯ ﺍﺗّﺤﺎﺩ ﻣ&#= 65204;ﻴﺤﻴﺎﻥ. ﮔﻮﺋﻰ ﻣﺴﻴﺤﻴ&#= 1617;ﺖ ﺩﺭ ﺧﻄﺮ ﺣﻤﻠﻪ = ﺩﺷﻤﻨﺎﻥ ﺩﻳﻨﻰ ﺩﻳﮕﺮﻯ &= #65165;ﺳﺖ. ﻣﺎﻧﻨﺪ ﻣﺴﻠﻤ&#= 65166;ﻧﺎﻥ،ﮐﻪ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﺯ&= #65267;ﺎﺩ ﺷﺪه اﻧﺪ. ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﺳﻴﺎﻩ ﭘﻮﺳ&= #65176;ﺎﻥ ﺍﻣﺮﻳﮑﺎﺋﻰ. ﮐ&= #65258; ﻣﺴﻠﻤﺎﻥ ﺷﺪﻥ &= #65153;ﻧﻬﺎ،ﻋﮑس ﺍﻟﻌﻤﻞ ﺁﻧﻬﺎ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﺑﺪﺭﻓ&#= 65176;ﺎﺭﻯ ﻫﺎﻯ ﻧﮋﺍﺩﻯ ﺳ&= #65236;ﻴﺪ ﭘﻮﺳﺘﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﻮﺩﻩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻫ= ;ﺴت ﻮ ﻣﻴﺒﺎﺷﺪ. ﮐﺎ= ﺭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺩ&= #65197; ﭘﺮﻭﺗﺴﺘﺎﻧﺘ= 5260;ﺎ ﻧﻴﺰ ﻋﻠﺎﻭﻩ ﺑ&= #65198; ﮐﺎثوﻟﻴﮑﻬﺎʌ= 63; ﺍﻣﺮﻳﮑﺎ ﻋﺎﻗﺒﺖ ﻣﻨﺠﺮ&#= 65169;ﺘﺠﺪﻳﺪ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ &#= 65235;ﺮﻗﻬﺎﻯ ﻭ ﻟﺎﻫﻮﺗﻰ ﻓﻠ&= #65204;ﻔﻰ ﺷﺪ. ﻭ ﻋﻠّﺖ ﺑﻘ= ﺎﻯ ﺁﻧﻬﺎ ﺩﺭ ﺻﺤﻨ&= #65258;،ﻋﻠﻞ ﺗﺎﺭﻳﺨﻰ ﻭ ﺳﻴ&= #65166;ﺳﻰ ﺩﺍﺭﺩ. ﻣﺎﻧﻨﺪ = ﺣﻤﺎﻳﺖ ﺩﻭﻟﺘﻬﺎ،ﻭﻣA= 268;ﻞ ﻋﻤﻮﻣﻰ ﺩﺭ ﻋﺪ&= #65249; ﺗﻘﺮّﺏ ﺑﻴﻦ ﺧ&#= 65262;ﺩ. ﭼﻪ ﺭﺳﺪ ﺑﺘﻘﺮ&= #1617;ﺏ ﺳﻠﻮﮐﻰ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ. ﻭ ﺗﻘﺴﻴﻢ ﺍﺻﻠ&= #65264; ﭘﺮﻭﺗﺴﺘﺎﻧﺘ= 5260;ﺎ ﺑﻴﻦ ﺑﻨﻴﺎﺩ ﮔ&= #65198;ﺍﻳﺎﻥ ﺧﺮﺍﻓﻰ،ﻭ ﺗﺠ= 5194;ﻳﺪ ﻃﻠﺒﺎﻥ ﻋﻠﻤﻰ&#= 1548;ﻭﻣﺤﺎﻓﻈﻪ ﮐﺎﺭﺍﻥﺍﺟﺘﻤ= 5166;ﻋﻰﺩﺭﺭﺍﺩﻳᤨ= 1;ﺎﻟﻬﺎﻯﺍﺟﺘﻤ&= #65166;ﻋﻰ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭ ﮔ= ;ﺮﻭﻩ ﺳﻮﻡ ﺩﺭ ﺍﻳﻦ ﻋ= ﺼﺮ ﺻﻨﻌﺘﻰ ﻭ ﻋﻠﻢ = ﺩﺭ ﺑﻴﻦ ﻣﺴﻴﺤﻴﺎ&#= 65253;،ﮔﺮﻭﻩ ﮐﻮﭼﮑﻰ ﻃﺎﻟﺐ &= #65169;ﺎﺯﮔﺸﺖ ﺑﺎﺗّﺤﺎﺩ ﺑﺎ &#= 64400;ﻠﻴﺴﺎ،ﺑﺸﺮ᥹= 7; ﺩﺍﺷﺘﻦ ﺑﺮﻧﺎ&#= 65251;ﻪ ﻓﻠﺴﻔﻰ ﻣﺸﺘﺮ&#= 65241; ﻣﻘﺒﻮﻝ ﻫﻤﻪ ﺍ&= #65219;ﺮﺍﻑ ﻧﺰﺍع اﺳﺖ. ﻳﻌ&#= 65256;ﻰ ﻣﺴﻴﺤﻴّﺖ ﻣﺘ= 5188;ﺪ ﺑﺎﻫﻢ ﻭﺑﺪﻭﻥ &= #65251;ﺴﻴﺢ ﻭﺧﺪﺍ ﻭﺳﻠﻮک اﻟﻬﻰ ﻫﺪﻑ ﺧﺪ&#= 65165;ﻭﻧﺪ. ﻭﻣﺴﻴﺢ ﻭ ﻋﻤﻠ&= #65166; ﺍﻳﻦ ﺍﺗﺤﺎﺩ ﺑ&= #65212;ﻮﺭﺕ ﺣﺰﺑﻰ ﻳﺎ ﺟﺒﻬ&= #65258; ﺍﺣﺰﺍﺏ ﻣﺨﺘﻠ&#= 65234;،ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ ﻣﺘ&#= 1617;ﺤﺪ ﺑﺎ ﻫﻢ ﺑﺎﺷﻨﺪ = ﺩﺭ ﻳﻚ ﺍﻧﻘﻠﺎﺏ ﺑ&= #65200;ﺭﮒ ﺳﻴﺎﺳﻰ ﭼﻮن ه= 585; (ﺟﺒﻬﻪ ﻣﻠّﻰ) ﺩ= ﺭ ﺣﺰﺑﻰ، ﮐﻪ ﻋﻤ&#= 65248;ﺎ ﺍﺗّﺤﺎﺩ ﻣﻮﻗ= 578; ﭽﻨﺪ ﺣﺰﺏ ﻭﺭﻫ&= #65170;ﺮﺍﻥ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭنه اﺗّﺤﺎﺩ ʌ= 27;ﻘﻴﺪﺗﻰ ﺍﻓﺮﺍﺩ ﺍﻳﻦ ﺍ&= #65187;ﺰﺍﺏ. ﻳﻌﻨﻰ ﻋﻤﻠﺎ ﭼ&= #65262;ﻥ ﻳﻚ ﺣﺰﺏ ﺳﻴﺎﺳ&= #65264;،ﻣﻴﺨﻮﺍﻫﻨʋ= 94; ﺩﻭﻟﺖ ﺭﺍ ﺑﺨﻮ&= #65193; ﺍﺧﺘﺼﺎﺹ ﺩﻫﻨ&#= 65194;. ﻟﺬﺍ ﺍﻏﻠﺐ ﮐﻠ&= #65268;ﺴﺎﻫﺎﻯ ﮐﻮﭼﻚ،ﮐﻪ ﻫﺮ= 5267;ﻚ ﺭﺍ ﮐﺸﻴﺸﻰ ﻳﺎ = ﭼﻨﺪ ﮐﺸﻴﺶ ﮐﻮﭼﮑﺘ&#= 65198; ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺳ&= #65176;ﻘﺎﻝ ﺭﻭﺵ ﺩﻳﻨﻰ ﺩﺍ&= #65197;ﻧﺪ،ﺑﺎﺗّﺤᥴ= 6;ﺩ ﺑﮑﺸﺎﻧﻨﺪ ﻭ ﻓ&= #65198;قه هاﻯ ﮐﻠﻴﺴﺎﺋA= 264; ﺭﺍ ﮐﻪ ﺗﻌﺼّﺐ &= #65255;ﺪﺍﺭﻧﺪ،ﺍﺯ ﺍﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺋﺘﻠ= ;ﺎﻑ ﻭ ﺍﺗّﺤﺎﺩ ﮐﻠ&#= 65268;ﺴﺎﻫﺎ ﺣﺮﻓﻰ ﻧﺪﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﻓﻘﻂ ﺧﻮ&= #65193; ﺭﺍ ﺩﺭ ﺯﻭﺍﻝ ﻣ= ﻴﺪﺍﻧﻨﺪ. ﺩﺭ ﻣﺼﺮ ﭼﻨﺪ ﺻ= ﺪ ﻓﺮﻗﻪ ﺻﻮﻓﻴﻪ &= #65169;ﺎﻫﻢ ﺍﺗﺤﺎﺩ ﺩﺍﺭﻧ&#= 65194;،ﮐﻪ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #65255;ﮕﺎﻩ ﺩﺍﺭﻧﺪ. ﻭ ﻋﻤﻠ= ﺎ ﻫﺮﮐس ﺭﺍﻩ ﺗﺼ&#= 65262;ﻑ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭﺗﻨﻬﺎ ﺭﻫﺒﺮﺍﻥ ﺍﻳﻦ &= #65235;ﺮﻗﻪ ﻫﺎ ﺑﺎﻫﻢ ﻣﺸﺘ&= #65198;ﻙ ﻫﺴﺘﻨﺪ. ﻭﻣﺮﺩ&= #65249; ﻧﻴﺰ ﺑﺪﺳﺘﻮﺭ&#= 65259;ﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳ&= #65268;ﺎﺳﻰ ﺭﻫﺒﺮﺍﻥ ﺧﻮﺩ &= #65227;ﻤﻞ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﻋﻤﻠﺎ ﺩﺭ ﻫﻴﭻ ﮐﺠﺎﻯ = ﺟﻬﺎﻥ،ﺍﻳﻦ ﺍﺋﺘﻠﺎﻑ ﻫﺎ ﮐ&= #65166;ﺭﺳﺎﺯ ﻧﺒﻮﺩﻩ ﺍﺳﺖ. ﺯ= ﻳﺮﺍ ﺗﻌﺼّﺐ ﭘﻨﻬﺎ= 5253; ﺩﺭ ﻫﻤﻪ ﺁﻧﻬﺎ&= #1548;ﻫﺮﭼﻨﺪﻯ ﺍﺋﺘﻠﺎﻑ ﺭﺍ ﻣ&= #65176;ﻠﺎﺷﻰ ﻣﻴﮑﻨﺪ. ﺣﺘﻰ ﺩ= ﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﮐﻪ ﻋﻤﻠ&= #65166; ﺍﺗّﺤﺎﺩ ﺳﺎﺯ= 5251;ﺎﻧﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﻫﻤﮕﻰ ﻫﺪﻑ ﺧﺪﺍ ﺟﻮﺋ&= #65264; ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﮐ= ﺎﺭﻯ ﻣﺨﺎﻟﻒ ﺑﺎﺻﻮ&#= 65245; ﻳﮑﺪﻳﮕﺮ ﻧﺪﺍ&#= 65197;ﻧﺪ. ﮐﻪ ﺍﻳﻦ ﺩﺳﺘﻮ&= #65197;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #65252;ﺎﻡ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﭘﻴﺎﻣﺒﺮ&= #65165;ﻥ ﺑﻮﺩﻩ ﺍﺳﺖ. ﮐﻪ= ﻣﺤﻤﺪ ﻧﻴﺰ( ﺃﻫﻞ ﺗُﺒ&= #1617;ﻊ ﻳﺎ ﺃﻫﻞ ﮐﺘﺎﺏ)= ،ﻳﻌﻨﻰ ﺳﺎﻟﮑﺎﻥ ﻣﮑﺎ&#= 65175;ﺐ ﺩﻳﮕﺮ،ﻭﻧﻪ ﺍ= 5193;ﻳﺎﻥ ﻗﺸﺮﻯ ﺭﺍ،ﻣﻌ= 5166;ﻑ ﺍﺯ ﺗﺠﺎﻭﺯ ﻣﺴ&= #65248;ﻤﺎﻧﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺧﻠﻔﺎﻯ ﺍﺳﻠﺎ&#= 65251;ﻰ ﻫﻤﻪ ﺳﺮﺯﻣﻴﻨ&#= 65260;ﺎﻯ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ &= #65199;ﺭﺩﺷﺘﻰ ﺍﻳﺮﺍﻥ،ﻳﺎ ﻣ= 5204;ﻴﺤﻴّﺖ ﻣﺪﻳﺘﺮﺍﻧﻪ ، &#= 65261;ﻓﺮﻋﻮﻧﻴّﺖ ﻭ ﻳﻬﻮﺩﻳّﺖ ﻣ&#= 65212;ﺮ ﻭ ﻓﻠﺴﻄﻴﻦ ﺭﺍ = ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ،ﻭﺳA= 198;ﺯﻣﻴﻦ ﺍﺳﻠﺎﻣﻰ ﺧﻮﺍ&#= 65255;ﺪﻧﺪ. ﻭﻫﻤﭽﻨﺎﻥ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﮔﻮﺋﻰ ﻭﻇﻴﻔﻪ &= #65165;ﻟﻬﻰ ﺍﺳﻠﺎﻡ ﺍﺳت ﮐ&#= 65258; ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ &= #65197;ﺍ ﺯﺍﻳﻞ ﮐﻨﻨﺪ. ﺑ= ﺨﺼﻮﺹ ﮐﻪ ﻣﺴﻠﻤﺎﻧﻰ &= #65169;ﺪﻳﻦ ﺩﻳﮕﺮﻯ ﺩﺭ ﺑﻴ&= #65166;ﻳﺪ ﮐﻪ ﮐﺸﺘﻪ ﺷﺪﻧ&= #65264; ﺍﺳﺖ. ﺍﺗﺤﺎﺩ ﮐ= ﻠﻴﺴﺎﻫﺎ ﺑﻴﺸﺘﺮ ﺩﺭ ﭘﺮ&= #65261;ﺗﺴﺘﺎﻧﺘﻬﺎ ﻣﻄﺮﺡ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﮐﺎﺷﻮﻟﻴﻚ ﻫﺎ &= #65227;ﻤﻠﺎ ﺑﺎ ﭘﺎﭖ ﻣﺘﺤﺪ = ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﻣﺮﮐﺰ ث&#= 1585;ﻭﺕ ﻭ ﻗﺪﺭﺕ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺩﺭ ﮐﺎﻧﺎﺩﺍ ﺍ&= #65267;ﻦ ﺍﺗّﺤﺎﺩﻫﺎ ﺑ= 5166;ﺳﺎﻣﻰ ﻣﺨﺘﻠﻒ ﺻﻮﺭﺕ &= #64404;ﺮﻓﺖ ﺯﻳﺮﺍ ﺑﻴﺸﺘﺮ &= #64344;ﺮﻭﺗﺴﺘﺎﻧﺖ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﮐ= ﺎﺭﺳﺎﺯ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴ&= #65174;. ﺯﻳﺮﺍ ﺑﺎﺯﻳﭽ&#= 65258; ﺑﻬﺘﺮ ﺳﻴﺎﺳﺘ&#= 65260;ﺎﻯ ﺍﺳﺘﻌﻤﺎﺭﻯ ﻭ&#= 65193;ﻭﻟﺘﻰ ﻭ ﺳﻴﺎﺳﻰ ﻣﻴﺸ&= #65262;ﻧﺪ. ﭼﻮﻥ ﻧﻈﺮ ﺑﺴﻮ&= #65263; ﺧﺪﺍ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﮔﻮ&= #65163;ﻰ ﺑﺎﻳﺪ ﺩﺭﺟﻬﺎ&#= 65253; ثرﻭﺗﻤﻨﺪ ﻭ ﺩ= 5165;ﻧﺸﻤﻨﺪ ﻭﻗﺪﺭﺗﻤﻨﺪ ﺷ&#= 65194;. ﻭﺗﻨﻬﺎ ﻋﻈﻤﺖ &= #64400;ﻠﻴﺴﺎ ﺳﺎﺯﻯ ﺁﻧﻬﺎ،= 5267;ﺎ ﺗﻌﺪﺍﺩ ﺍﻓﺮﺍ&#= 65193; ﻣﺬﻫﺐ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺸﺘﺮ ﺑﻨﻤﺎﻳﻨﺪ. ﻭﺣ&= #1615;ﺴﻦ ﻧﻴّﺖ ﺑﺮﺧﻰ ﺍ&#= 65199; ﺁﻧﻬﺎ ﺩﺭ ﺧﺪﻣ&= #65166;ﺕ ﺍﻧﺴﺎﻧﻰ،ﺁﻧA= 240;ﺪﺭ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺩﻧﻴﺎ ﭘﺮﺳﺖ ﻣ&= #65196;ﻫﺒﻰ ﺧﻮﺩ،ﻧﺎﭼﻴﺰ = 5193;ﺭ ﮐﻤﻴّﺖ ﻭ ﺃثر = 5251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﻮﻓﻴﻘﻰ ﻧ&= #65194;ﺍﺷﺘﻪ ﻭﻧﺪﺍﺭﻧﺪ. ﺗﻠ&= #65166;ﺷﻬﺎﺋﻰ ﮐﻪ دو ﻫﺰﺍﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻝ ﺍﺳﺖ ﻣA= 204;ﻴﺤﻴﺎﻥ ﺑﺪﻭﻥ ﻣﺴﻴﺢ ﻧ&= #65208;ﺎﻥ ﺩﺍﺩه ﻧﺪ. ﻭ ﻫﺮ= ﺯﻣﺎﻥ ﺑﺮﻧﮕﻰ ﺩﺭ ﻣﻴ&= #65154;ﻳﻨﺪ. ﻣﺎﻧﻨﺪ ﻣﺴﻠﻤ&#= 65166;ﻧﺎﻥ ﮐﻪ ﭼﻬﺎﺭﺩﻩ ﻗ&= #65198;ﻥ ﺍﺳﺖ، ﺳﻴﺎﺳﻰ &#= 65235;ﮑﺮ ﻣﻴﮑﻨﻨﺪ،ﻭ ﻫ= 5252;ﺪﻳﮕﺮ ﺭﺍ ﮐﺸﺘﺎﺭ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻭﻫﺮ ﺯﻣﺎﻥ ﺑﺮ&= #65255;ﮕﻰ ﻭ ﻣﺬﻫﺒﻰ ﻭ ﺭﮊ= ﻳﻤﻰ ﺳﻴﺎﺳﻰ ﺩﺭﻣﻴ&#= 65154;ﻳﻨﺪ. ﻣﺒﺎﺭﺯﺍﺕ ﻣﺴ&#= 65248;ﻤﺎﻧﺎﻥ ﻋﺮﺏ ﻭ ﺗﺮﻙ ﻭ ﻓ= ;ﺎﺭس ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻭ&= #65165;ﺭ ﺍﻣﻮﻯ ﻭ ﻋﺒّﺎ&#= 65203;ﻰﻭ ﻋثماﻧﻰ ﻭﺟﻮʋ= 93; ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺧ= ﺸﻮﻧﺖ ﺷﺪﻳﺪ ﺧﻠﻔﺎ،= 5169;ﺨﺼﻮﺹ ﻋثماﻧﻴﻬﺎ <span style=3D'mso-spacerun:yes'> </span>ﻭﺣﺘﻰ &#= 65235;ﺎﻃﻤﻴﺎﻥ شیعه ﻣﺼﺮ،ﮐﻪ= ; ﺯﻣﺎﻧﻰ ﭘﺮﻗﺪﺭﺕﺑﻮﺩ= 5255;ﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= مکاب ﮐﺎثوﻟﻴﻚ ﻫﺎ = 5203;ﺮﮐﻮﺑﻰ ﺁﻧﻬﺎ ﺑﮑﻤﻚ ﻋ&= #65248;ﻢ ﺟﺪﻳﺪ ﮐﺸﻴﺪ ﻭ&= #65259;ﻨﻮﺯ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭﻣﺪﺍﻡ ﺑﻨﻘﺪ ﻋﻘﻠﻰ ﻭ&= #64400;ﻠﺎﻣﻰ ﻭﻓﻠﺴﻔﻪ ﻣﺬﻫ&#= 65170;ﻰ ﻣﺸﻐﻮﻟﻨﺪ. ﻭﺍ&= #65199; ﻋﻠﻢ ﺟﺪﻳﺪ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5165;ﻓﮑﺎﺭ ﻣﺪﺭﻧﻰ ﻣﻄﺮﺡ &= #64400;ﻨﻨﺪ ﺍﻣﺮﻭﺯﻩ ﺩﺭ ﻫ&= #65198; ﮐﺸﻮﺭﻯ ﻳﻚ ﻭﺣ&= #1578;ی ﭽﻨﺪ ﺣﺰﺏ ﺳﻴﺎ&= #65203;ﻰ ﮐﺎﺷﻮﻟﻴﻚ ﻣﻰ &= #65169;ﻴﻨﻴﻢ ﮐﻪ ﻃﺮﻓﺪﺍﺭﺍ&#= 65253; ﺣﻔﻆ ﺟﺎﻣﻌﻪ ﺭ&= #65165; ﺩﻭﺭ ﺧﻮﺩ ﺟﻤﻊ = ﮐﻨﻨﺪ ﻭﻫﺮﻳﻚ ﺑﺮﻧﺎ&#= 65251;ﻪ ﺍﺻﻠﺎﺣﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ ﻭﻫﻤﻴش= 607; ﻣﺨﺎﻟﻔﺖ ﺳﻴﺎ&#= 65203;ﻰ ﺩﺍﺭﻧﺪ. ﺗﺎ ﺭﺍ= ﻩ ﺣﻞ ﭘﻴﺸﻨﻬﺎﺩ&#= 65263; ﮐﻠﻴﺴﺎ ﻭﭘﺎﭖ &= #65197;ﺍ ﻋﻤﻞ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﻨﺪ ﻭﺩﺭ ﺳﺎﻟﻬﺎﻯ &= #65165;ﺧﻴﺮ،ﭘﻴﺸﺮʌ= 35;ﺖ ﮐﺎثوﻟﻴﮑﻬﺎ A= 193;ﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 65165;ﺭﻭﭘﺎﻯ ﺷﺮﻗﻰ ﺑﻴﺸﺘﺮ &= #65207;ﺪﻩ ﭼﻮﻥ ﺍﺯ ﺍﺭﺗﻮ&= #65193;ﻭﮐﺴﻬﺎﻯ ﺭﻭﺳﻴﻪ ﻣﻔﻴﺪ&#= 65175;ﺮ ﺑﺤﺎﻝ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﭘس ﺍﺯ ﮐﺴ&= #65168; ﺁﺯﺍﺩﻯ از دیکتاتوری کمونیزم ﺑﺎﺯ = ﻫﻤﻪ ﻣﺬﺍﻫﺐ ﻭ ﻏﻴﺮ = ﻣﺬﻫﺒﻰ ﻫﺎ، ﺑﻬﺮﻩ ﺍﺻ&#= 65248;ﻰ ﺭﺍ ﺩﺭﻣﺒﺎﺭﺯ&#= 65165;ﺕ ﺳﻴﺎﺳﻰ ﺧﻮﺩ ﺑ&= #65198;ﺩه اﻧﺪ ﻭﺧﻴﺮﻯ ﺍ&#= 65199; ﻣﻤﻠﮑﺖ ﻣﺴﻴﺢ &= #65261;ﺧﺪﺍ ﻧﺒﺮﺩه اﻧﺪ. ﮐ&#= 65258; ﻣﺮﺩﻡ ﺭﺍ ﺑﺴﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺑﮑﺸﺎﻧ&#= 65256;ﺪ. ﭼﻮﻥ ﺧﻮﺩ ﻣﺨﺎ&= #65247;ﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻭﭘﺎﭖ ﮐﻪ ﺧﻮﺩ&= #65197;ﺍ ﻧﻤﺎﻳﻨﺪﻩ ﻏﻴ&#= 65198; ﻗﺎﺑﻞ ﻋﺰﻝ ﺧﺪ&= #65165; ﻭﻣﺴﻴﺢ ﻣﻴﺪﺍ&#= 65255;ﺪ،ﻣﻨﺘﺨﺐ ﮐﺸﻴﺸﺎﻥ ﻣﺘﻨ&#= 65236;ّﺬ ﺍﺳﺖ. ﮐﻪ ﮐﺎﺭﺩ= ﻳﻨﺎﻟﻬﺎ،ﺑﺎA= 259;ﻢ ﺑﺮﺳﺮ ﮐﻨﺘﺮﻝ &= #65261;ﺍﺗﻴﮑﺎن ﺒﺮ ﺳﺮﻫم ﻤﻴﺰ&#= 65255;ﻨﺪ. ﻧﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ که اﻣﺎﻡ ﻫﺮﺯA= 251;ﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺮﻣﻰ ﮔﺰﻳﻨﺪ. = ﻭﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻧﻘﺸﻰ ﺩﺍﺭﺩ ﻭ&= #65255;ﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ . ﻭ= ;ﮐﺸﻮﺭ ﻫﺎﻯ ﺍﺳﻠﺎﻣﻰ &= #64380;ﻮﻥ ﻫمه اﻭﻟﻴﺎﻯ A= 165;ﻟﻬﻰ ﮐﺎﺭﻯ ﻫﻢ ﺑﻐﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻧﺪﺍ&#= 65197;ﻧﺪ،ﮐﻪ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﻣﮕﺮ ﺩ= ﺭ ﺣﺪﻭﺩ ﺍﺑﻠﺎﻍ &= #65251;ﻘﺼﻮﺩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65248;ﻮﻙ ﺑﺎﻭﻟﺎﻳﺖ ﺍﻟ&#= 65260;ﻰ ﺷﺸﮕﺎﻧﻪ. ﻣﺴﻴ&= #65188;ﻴﺎﻥ ﮐﺎثوﻟﻴﻚ ﺩﺭ = 5165;ﻳﻦ ﺃﻣﺮ ﻣﺘﻔﻖ ﻫﺴ&= #65176;ﻨﺪ، ﮐﻪ ﺍﺻﻠﺎﺣﺎﺕ &= #65197;ﺍ ﺗﻨﻬﺎ ﭘﺎﭖ ﺑﺎ&= #65267;ﺪ ﺑﮑﻨﺪ. ﻭ ﻟﺬﺍ ﺧ= ;ﻮﺩ ﻧﻈﺮﻳّﺎﺕ ﺭﺍ &#= 65165;ﺭﺍﺋﻪ ﻧﻤﻴﺪﻫﻨﺪ. ﮐﻪ = ﭘﺮﻭﺗﺴﺘﺎﻧﺘ= 5260;ﺎ ﻫﻤﻴﺸﻪ ﺍﻧﺠﺎ&#= 65249; ﻣﻴﺪﻫﻨﺪ. ﻣﺴﻴ&= #65188;ﻴﺎﻥ ﺍﺭﺗﻮﺩﻭﮐس ﻣ= 5248;ﻞ ﺍﺳﻠﺎﻭ ﻭ ﺍﺭﻣ&= #65256;ﻰ ﻭ ﻗﺒﻄﻰ ﻫﺎﻯ ﻣ= ﺼﺮﻯ،ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﭘﺎپ &#= 65198;ُﻡ ﺷﺪه اﻧﺪ. ﻭ ﺩﺭ&= #65203;ﺎﻟﻬﺎﻯ ﺍﺧﻴﺮ ﺍﺭﺗﺒﺎ&#= 65217; ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨ&#= 65264; ﺭﻡ ﺑﺎ ﺭﻫﺒﺮﺍ&= #65253; ﺍﺭﻣﻨﻰ ﻭ ﻗﺒﻄ&= #65264; ﻭ ﺍﺳﻠﺎﻭ،ﮐﻪ &#= 65259;ﻤﻴﺸﻪ ﺩﺭ ﺍﻗﻠﻴّﺖ ﺳ&#= 65268;ﺎﺳﻰ ﺩﺭ ﮐﺸﻮﺭﻫﺎﻯ &= #65191;ﺎﻭﺭﻣﻴﺎﻧﻪ ﻫﺴﺘﻨﺪ ﺑﻴﺸﺘ&#= 65198; ﺷﺪﻩ،ﺗﺎ ﺍﺯ ﻧ&#= 65236;ﻮﺫ ﻭ ثرﻭﺕ ﻭﺍﺗﻴ= 4401;ﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ. ﮐﻪ ﭘﺎﭖ ﺍﺧﺘﻴ&= #65166;ﺭ ثرﻭﺕ ﺑﺮﺍﻯ ﻫ= 5198;ﮐﺎﺭﻯ ﺭﺍ ﺩﺍﺭﺩ. ﭼﻮﻥ= ﺍﻣﻠﺎﻙ ﭘﺮ ﺩﺭﺁﻣﺪ ﺑﺴ&= #65268;ﺎﺭ ﺩﺍﺭﺩ. ﻭ ﺍﻣﺮﻭ= ﺯﻩ ﺁﺭﺯﻭﻯ ﻣﺴﻴﺤ&#= 65268;ﺎﻥ ﺩﺭ ﻫﻤﻴﻦ ﺍﻗﺪ&= #65165;ﻡ ﭘﺎﭖ،ﺑﺎ ﺍﺗّA= 188;ﺎﺩ ﻭ ﺗﺸﻮﻳﻖ ﮐﻠﻴ&= #65204;ﺎﻫﺎﻯ ﭘﺮﻭﺗﺴﺘﺎﻧﺖ= 548;ﮐﻪ ﺑﺎﺯﻳﭽﻪ ﺳﻴﺎ&#= 65203;ﻰ ﺩﻭﻟﺘﻬﺎ ﻭ ﺟﺎ&= #65257; ﻃﻠﺒﻰ ﻭﻃﻤﻊ ﮐ&= #65166;ﺭﻯ ﮐﺸﻴﺸﺎﻥ ﺁﻧﻬ&#= 65166; ﺍﺳﺖ. ﻭﻟﻰ ﻓﺴﺎ= ﺩ ﻭﻫﻢ ﺟﻨس ﺑﺎﺯ&#= 65263; ﻭﺳﺘﻤﮑﺎﺭﻯ ﺁ&#= 65255;ﻬﺎ، ﭘﻴﺮﻭﺍﻥ ثرﻭA= 175;ﻤﻨﺪ ﺧﻮﺩ ﺭﺍ ﻧﺰﺩ ﺍ= ﻓﮑﺎﺭ ﻋﻤﻮﻣﻰ ﺣﻘﻴﺮ &= #65255;ﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﻣﺴﻴﺤﻴّﺖ ﺯﺍ= 5267;ﻞ ﺷﺪﻧﻰ ﻧﻴﺴﺖ،= 4380;ﻮﻥ ﻫﺮ ﺩﻳﻨﻰ ﻗﺸﺮ&= #65263; ﻣﺎﻧﺪﻧﻰ ﺍﺳﺖ&#= 1548;ﮔﺮﭼﻪ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﻤﻴﺒﺎﺷﺪ. ﺁﺭ&= #65199;ﻭﻫﺎﻯ ﺁﻧﻬﺎ ﺳﺮﺍﺳﺮ &= #65203;ﻴﺎﺳﻰ ﻭ ﺟﺎﻩ ﻃﻠﺒﻰ ﻭ= ﺳﻠﻄﻪ ﮔﺮﻯ ﺍﺳﺖ. ﻣﺎﻧ= ﻨﺪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺷ&#= 65268;ﻌﻪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺁ&= #65191;ﻮﻧﺪﻫﺎﻯ ﺳُﻨّﻰ ﭼﻨﻴﻦ = 5255;ﻴﺴﺘﻨﺪ. ﻭ ﻟﺬﺍ ﺑﺎﺯﻳﭽ&= #65258; ﺳﻴﺎﺳﺘﻬﺎﻯ ﺍ&#= 65203;ﺘﻌﻤﺎﺭﻯ ﺷﺪه اﻧﺪ. ﻭﺗﻨ&#= 65260;ﺎ ﺗﻮﺍﻧﺴته اﻧʋ= 94; ﺗﺎ ﺣﺪﻭﺩﻯ ﺩﺭ ﻣﻘ&= #65166;ﺑﻞ ﮐﻤﻮﻧﻴﺴﻢ ﺍﻳ&#= 65204;ﺘﺎﺩﮔﻰ ﮐﻨﻨﺪ. ﻭﮐﻤﻮﻧ&= #65268;ﺴﻢ ﺩﻭﻟﺘﻰ ﻭ ﺭﺳﻤ&= #65264;، ﺗﺒﺪﻳﻞ ﺑﻨﺴﻠ&#= 65260;ﺎﻯ ﺟﻮﺍﻥ ﺑﻰ ﺩﻳﻦ = ﻭ ﺿﺪ ﺧﺪﺍ ﺷﺪﻩ ﺍ= ﺳﺖ،ﮐﻪ ﻃﻌﻤﻪ ﺧﻮﺑﻰ ﺑ&= #65198;ﺍﻯ ﺍﺣﺰﺍﺏ ﺳﻴﺎﺳ&#= 65264; ﻭﺩﻭﻟﺘﻬﺎﻯ ﺍ&#= 65203;ﺘﻌﻤﺎﺭﻯ ﻭ ﺍﺳﺘثماﺭﻯ A= 183;ﻬﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺪﻩ ﻭﻣﻴﺸʌ= 62;ﻧﺪ. ﻭﻟﻰ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194; ﻭ ﻫﻤﻪ ﺃﻧﺒﻴﺎ&= #1548;ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﻭﻫﻤﻪ ﺩﻭ&= #65197; ﺧﻮﺩ ﻣﻴﮕﺮﺩﻧ&#= 65194; ﻭ ﻫﻤﺪﻳﮕﺮ ﺭﺍ = ﮐﺸﺘﺎﺭ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺍ= ﻳﻦ ﻧﻴﺰ ﺳﻴﺎﺳﺘﻰ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺗﺼﻔﻴﻪ &= #65251;ﺪﺍﻡ ﺟﻬﺎﻧﻴﺎﻥ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪﺷﺮﻗﻰ ﻗﺸﺮ&#= 65263; ﺑﺎ ﻏﺮﺑﻰ ﻋﻠﻤ&= #65264; ﻭﻣﺎﺩﻯ ﺭﺍ ﺑﺠ&= #65166;ﻥ ﻫﻢ ﻣﻰ ﺍﻧﺪﺍﺯ&= #65193;. ﺟﺎﻯ ﺗﺮﺩﻳﺪ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﺗﺠﺪﻳﺪ ﻣﺴ&= #65268;ﺤﻴّﺖ ﺑﺎ ﻭﺣﺪﺕ ﻣﺬﺍ&= #65259;ﺐ ﺁﻥ ﻣﺤﺎﻝ ﺍﺳﺖ.= ﮐﻪ ﺩﺭ ﻫﻴﭻ ﺩﻳﻨﻰ = ﻣﻤﮑﻦ ﻧﻴﺴﺖ. ﮐﻪ ﭼﻨﺎ= ﻥ ﺩﺭ ﺗﻌﺼّﺒﺎﺕ &#= 65239;ﺸﺮﻯ ﺑﺘﺤﺮﻳﻚ ﺁﺧﻮ&#= 65255;ﺪﻫﺎﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ،= 4400;ﻪ ﺍﺗﺤﺎﺩ ﺭﺍ ﺑﻤ&= #65228;ﻨﻰ ﺗﺮﻙ ﻣﺬﻫﺐ ﺧﻮ&= #65193; ﺩﺭ ﻣﻴﺂﻭﺭﺩ. ﻭ= ﻋﻤﻠﺎ ﮐﻠﻴﺴﺎﻯ ﻗﻮﻯ &= #65175;ﺮ ﻭ ﺁﺧﻮﻧﺪ ﻭﻣﺬ&= #65259;ﺒﻰ ﻣﺘﻨﻔّﺬ ﺗﺮ ﻭ&#= 65203;ﻴﺎﺳﺖ ﺑﺎﺯﺗﺮ ﺑﻬﺘﺮ &= #65251;ﻴﺨﻮﺍﻫﺪ ﻫمه ﺮﺍ ﺩﺭ ﮐﻨ&#= 65176;ﺮﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮔﺮﭼﻪ ﺗﺮﻙ ﻣﺬﺍﻫﺐ ﺧ&= #65262;ﺩ ﻧﻤﻰ ﮐﻨﻨﺪ. ﻭﻟ= ﺬﺍ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺗ&= #65188;ﺎﺩ ﻣﺬﺍﻫﺐ ﺑﺰﻭﺭ &= #65207;ﻤﺸﻴﺮ ﻭﺗﻮﻃﺌﻪ ﻫﺎﻯ &= #65203;ﻴﺎﺳﻰ ﻫﻤﺮﺍﻩ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﺍﻳﻨﻚ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ ﻓﻘﻴﻪ ﺯﻭﺭﻣﻨ&#= 65194; ﺍﻳﺮﺍﻥ ﭼﻨﻴﻦ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﻭ ﺑﺪﻳﻦ</span><= span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﺮﺗﻴﺐ ﭼ= ﻨﻴﻦ ﻓﺮﻗﻪ ﻫﺎﻯ ﻣﺬ&= #65259;ﺒﻰ ﮐﻪ ﺗﺸﮑﻴﻠﺎﺗ&#= 65264; ﺳﻴﺎﺳﻰ ﻫﺴﺘﻨ&#= 65194;،ﻭﻧﻪ ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ &= #65261;ﺳﻠﻮﮐﻰ،ﺑﺎ ﺩﻳﮕﺮ ﺍﺣﺰﺍﺏ &= #65261; ﺳﻴﺎﺳﺘﻬﺎ،ﺩA= 207;ﻤﻨﻰ ﻣﺴﺘﻘﻴﻢ ﻭ ﻏﻴ&= #65198; ﻣﺴﻘﻴﻢ ﺩﻳﻨﻰ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ. ﻭﮔﺎ&= #65259;ﻰ ﻫﻢ ﺑﻨﺎﻡ ﻧﮋﺍ&= #65193; ﻭﻣﻠّﺖ ﻭ ﺣﻔﻆ &= #65187;ﻘﻮﻕ ﺍﻗﻠﻴّﺘﻬﺎﻯ = 5251;ﺬﻫﺒﻰ، ﮐﻪ ﺑﻴﺸﺘﺮ ﮔﺮ&= #65261;ه ﻫﺎﻯ ﮐﻤﻮﻧﻴﺴ&#= 65174; ﻭﭼﭗ ﻣﻄﺮﺡ ﻣﻴ&= #64401;ﻨﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﻣ= ﺎ ﺭﻭﻣﺎﻧﺘﻴﮑﻬ= 5166;ﻯ ﺟﻤﺎﻟﻰ ﻭﺃﺩﺑ&#= 65264; ﻭ ﺍﻫﻞ ﮐﻠﺎﻡ،&#= 65193;ﺭ ﺍﺗﺤﺎﺩ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺧﻮﺩ ﺑﺮ ﺍﺳﺎس &= #65227;ﻘﻠﻰ،ﻭ ﺗﻠﻔﻴﻖ ﻋﻘﺎﻳ&#= 65194; ﻗﺪﻳﻢ ﻭﺟﺪﻳﺪ&#= 1548;ﺑﺎ ﺻﺤﺒﺖ ﺍﺯ ﻃﺒﻴ&= #65228;ﺖ ﺍﻧﺴﺎﻥ ﻭﻭﺍﻗ&#= 65226; ﺟﻬﺎﻥ ﻭ ﺣﻘﻮﻕ = ﺍﺟﺘﻤﺎﻋﻰ ﻭﺑﺸﺮﻯ، می ﺨA= 262;ﺍﻫﻨﺪ ﺍﺗﺤﺎﺩ ﻣﺴﻴﺤ&#= 65268;ّﺖ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﺑﻴﺎﻭﺭﻧﺪ. ﮐﻪ ﻋﻠﻨﺎ ﺩﻭﺭ&= #65263; ﺍﺯ ﻫﺪﻓﻬﺎﻯ ﻣ&= #65204;ﻴﺢ ﻭ ﻣﺤﻤﺪ ﻭ ﺧﺪﺍ= ﻭﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﻫﺮﮔﺰ ﺍﻳﻨﮕﻮ&#= 65255;ﻪ ﺳﻴﺎﺳﺘﻬﺎﻯ ﺍ&#= 65175;ﺤﺎﺩﻯ ﺑﻴﻦ ﻓﺮﻕ ﻣﺨﺘ&= #65248;ﻒ ﺩﺭ ﻋﻘﻴﺪﻩ ﺩﻳ&= #65256;ﻰ،ﺩﺭ ﺑﻴﻦ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺯﻣﺎﻥ ﺩ&= #65197; ﻫﺮ ﻧﻘﻄﻪ ﺟﻬﺎ&= #65253;، ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺗﺤﺎﺩ ﮐﻨʌ= 56;ﺪ. ﭼﻮﻥ ﻃﺮﺣﻬﺎﻯ &= #65183;ﻬﺎﻥ ﮔﺸﺎﺋﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎ&#= 65263; ﺧﻮﺩ ﺭﺍ ﺑﻴﻦ ﺍ= ﻧﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺳﺎﻟﻚ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ. ﻭﻣﺤ&= #65198;ﻣﺎﻧﻪ ﻳﺎ ﺩﺭ ﮔﻤﻨﺎﻣ&= #65264;،ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺯﻳ&#= 65198; ﺯﻣﻴﻨﻰ. ﻭ ﻫﺮﻳ= ﻚ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻗ&#= 65198;ّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ = ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﻧﺪ. ﻭﻳﺎ ﺑﻴﻦ ﺍﻭﻟ&= #65268;ﺎﻯ ﻳﻚ ﻭﻟﺎﻳﺖ ﻧﻴ&= #65200; ﺗﻔﺎﻭﺗﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰﻭﻣﺄﻣA= 262;ﺭﻳّت هاﻯ ﺍﻟﻬﻰ ﺩﺍ= 5197;ﻧﺪ. ﻭﻣﺨﺎﻟﻔﺖ ﺑﺎ&#= 65259;ﻢ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻧ&= #65268;ﺎﺯﻯ ﻫﻢ ﺑﺎﺗﺤﺎﺩ ﻧ&= #65194;ﺍﺭﻧﺪ. ﮐﻪ ﻧﻪ ﺳﻴﺎﺳﺖ = ﺑﺎﺯﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65197;ﻧﺪ،ﻭﻧﻪ ﻗﺼﺪ ﮐثرﺕ ﻳﺎ= 5169;ﻰ ﺩﺭ ﺗﻌﺪﺍﺩ ﭘﻴ&= #65198;ﻭﺍﻥ. ﻭ ﻫﺮﻳﻚ ﺩﺭ ﮔﻤ= ﻨﺎﻣﻰ ﺧﻮﺩ، ﻓﻌﺎﻟﻴ= 617;ﺖ ﺗﻌﻠﻴﻤﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﺩ. ﺍﻟﺒﺘﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻭ= ﻟﺎﻳﺖ،ﺑﺨﺼﻮA= 209; ﻫﺮ ﺯﻣﺎﻥ ﺑﺎﻧ&= #65176;ﺨﺎﺏ ﺧﺪﺍﻭﻧﺪ،ﺍﻭA= 247;ﻴﺎﻯ ﺯﻣﺎﻥ ﻭ ﻃﺮﻳﻘ&= #65176;ﻬﺎﻯ ﺗﻌﻴﻴﻦ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﻧﺴﺎﻧﻬﺎ ﺗﻨ&#= 65260;ﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﺗﺰﮐﻴﻪ ﻋﻤﻴ&#= 65238; ﺗﺮ ﺭﻭﺍﻥ،ﻣﻴ= 5176;ﻮﺍﻧﻨﺪ ﻗﺪﺭﺕ ﺩﺭﻙ ﻋﻘ&= #65248;ﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘ&#= 65198; ﮐﻨﻨﺪ. ﺁﻧﮕﺎﻩ = ﺩﻳﺮﺗﺮ ﻧﻴﺰ ﺍﺯ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺁﮔﺎﻩ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻭﻳﺎ ﺩﺭ ﺯﻣﺎﻧ&= #65260;ﺎﻯ ﭼﻨﺪ ﻗﺮﻥ ﺑﻌﺪ&= #65263;. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺗﻨﻬﺎ = ﻣﺴؤﻝ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺪﺍﻧﻨﺪ ﻭﻧﻪ ﻣﺮﺩﻡ،ﮐ= 5258; ﺑﺂﻧﻬﺎ ﻧﻴﺰ ﺍ&= #65227;ﺘﻘﺎﺩﻯ ﻧﺪﺍﺭﻧﺪ. ﻭﮐﺴ&= #65264; ﻫﻢ ﻣﺴؤﻝ ﻣﺨﻠ&#= 65262;ﻗﺎﺕ ﺧﺪﺍ ﻧﻴﺴﺖ. ﻣﮕ= ﺮ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺍﻭ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﻔﺎﻭﺗﻬﺎﻯ ﺍﺻﺎﻟﺖ ﺍﻟﻮﻫ&#= 65268;ّﺖ ﺍﻓﺮﺍﺩ ﻭ ﺍﻭﻟ&= #65268;ﺎ،ﺑﺴﺘﻪ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺁﻧﻬﺎ ﺍﺳﺖ. ﺷﻬ= ﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻫ&= #65236;ﺖ ﺷﻬﻮﺩ ﺑﺸﺮﻯ،= 5239;ﺪﺭﺕ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺍﺭﺩ ﻭ ﺣﺘﻰ ﺑ= ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺑﺎ ﺷﻬﻮ&= #65193;ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺎﺯ ﺑ&= #65166;ﻫﻢ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋ&#= 65240;ﻠﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺭﺩﺭﺟﻪ ﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ ﻭﻟﺬﺍ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺭ ﮐﻤﻴّﺖ ﻭﮐ&#= 65268;ﻔﻴّﺖ ﺩﺍﺭﻧﺪ. ﭘس ﻣﺴ&= #65156;ﻟﻪ ﺍﺗﺤﺎﺩ ﻋﻘﻠﻰ &= #65193;ﺭ ﺑﻴﻦ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍت ﻤﻄﺮﺡ ﻧﻴﺴﺖ، &#= 64380;ﻪ ﺭﺳﺪ ﮐﻪ ﺑﺎ ﺧﻮ= ﻥ ﺭﻳﺰﻯ ﻭﺳﺘﻤﮑ&#= 65166;ﺭﻯ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﮐ= ﻪ ﺩﺭﻭﺍﻗﻊ ﺩﻭﺭ&#= 65175;ﺮ ﮐﺮﺩﻥ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺍﺯ ﺭﺍﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻫﺮ ﮐﺎﺭﻯ ﺑﺎ= ﺣُﺴﻦ ﻧﻴّﺖ ﺍﻧﺴﺎﻧ= 5260;ﺎ،ﺑﺎﺯ ﺑﺎ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣﻨﻔﻰ ﻫﻤﺮﺍﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﮐﻪ ﺧﻮﺩ ﻣﺰﻳﺪ ﺑﺮ&= #65227;ﻠّﺖ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻥ،ﻭﺳﺨﺖ ﮐﺮﺩﻥ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺣﺘﻤﺎﻟﻰ ﺁﻧ&#= 65166;ﻥ ﺩﺭﺳﻠﻮﻙ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ ﺣﺘﻰ ﺍﺗﺤ&= #65166;ﺩ ﻫﺎﻯ ﺳﻴﺎﺳﻰ ﺑ&= #65198;ﺍﺳﺎﺵ ﻣﻨﺎﻓﻊ ﻓﻌﻠﻰ &= #65165;ﺳﺖ، ﻭﻧﻪ ﺑﺮﺍﺳﺎﺵ &= #65169;ﺎﻭﺭﻯ ﻫﺎﻯ ﻣﺸﺘﺮﻙ ﺁ&= #65255;ﺎﻥ. ﮐﻪ ﻫﺮﭼﻪ ﺍﺣﺰ&= #65165;ﺏ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 4401;ﻰ ﺑﻴﺸﺘﺮ ﺑﺎﺷﻨ&#= 65194; ،ﺍﻧﺸﻌﺎﺑﺎﺕ = 5187;ﺰﺑﻰ ﺁﻧﺎﻥ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ. ﮐﻪ ﺩﻭ ﺍﻳﺪﺋﻮ&= #65247;ﻮﮒ ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴ&= #65204;ﺘﻨﺪ،ﻭﻫﻤﺪʌ= 67;ﮕﺮﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧ&#= 65194;. ﺍﺗّﺤﺎﺩ ﺳﻨّA= 268;ﺎﻥ ﺑﺎ ﺷﻴﻌﻴﺎﻥ، &#= 65259;ﻨﮕﺎﻡ ﺣﻤﻠﺎﻩ ﺍﻣﺮﻳ&#= 64401;ﺎ ﺑﺸﻬﺮﻫﺎﻯ ﻓﻠ&#= 1617;ﻮﺟﻪ ﻭﻧﺠﻒ،ﻧﺸﺎﻥ = 5193;ﺍﺩ ﮐﻪ ﺑﺴﻴﺎﺭ ﻣﻮ&= #65239;ّﺘﻰ ﻭ ﺑﻰ ﺍﺳﺎس ﺍﺳ&= #65174;. ﻭﭼﻪ ﺯﻭﺩ ﺩﺭ ﺭ= ﺃﻯ ﮔﻴﺮﻳﻬﺎﻯ ﺩﻣ&#= 64401;ﺮﺍﺗﻴﻚ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎ&#= 65267;ﻨﺪﮔﺎﻥ ﻣﺠﻠس ﻭ ﺩﻭﻟﺖ &= #65169;ﺠﺎﻥ ﻫﻢ ﺍﻓﺘﺎﺩﻧﺪ. = ﻭﻟﺬﺍ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﻫﻤﻴﺸﻪ ﺍﺋﺘﻠ&#= 65166;ﻓﺎﺕ ﺳﻴﺎﺳﻰ ﭘس ﺍﺯ &= #64344;ﻴﺮﻭﺯﻯ ﺍﻗﺪﺍﻡ، ﺑﮑﺸ= 5176;ﺎﺭ ﻳﮑﺪﻳﮕﺮ ﻣﻴﮑ&#= 65256;ﻨﺪ ﻭﺍﺗﺤﺎﺩ ﺩﻳﻦ &= #65203;ﺎﻟﺎﺭﺍﻥ ﺍﻳﺮﺍﻥ ﺑﺎ ﺩﺷ&= #65252;ﻨﺎﻥ ﺷﺎﻩ ﮐﻪ ﺑﻰ ﺩﻳ= ﻦ ﺑﻮﺩﻧﺪ، ﺗﻨﻬ= 5166; ﺩﺭﺑﺮﺍﻧﺪﺍﺯ= 5263; ﺷﺎﻩ ﺩﻭﺍﻡ ﺩﺍ&= #65207;ﺖ،ﻭ ﺍﺯ ﺭﻭﺯ ﺑﻌﺪ،&#= 65169;ﺒﻬﺎﻧﻪ ﻫﺎ ﻭ ﺍﺗﻬﺎﻣﺎ&= #65173; ﺧﻨﺪﻩ ﺩﺍﺭ ﻳﮑ&= #65166;ﻳﻚ ﮐﺸﺘﺎﺭ ﺷﺪﻧﺪ. = ﻭ ﺟﺎﻟﺐ ﮔﺮﻭه ﻫ&#= 65166;ﻯ ﻣﺘﺤﺪ،ﺧﻮﺩ ﺭ= 5239;ﻴﺒﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65251;ﺬﻫﺒﻰ ﻫﺎﻯ ﺣﺎﮐﻢ ﻟﻮ = ﻣﻴﺪﺍﺩﻧﺪ،ﺗA= 166; ﺑﺂﺧﺮ ﺭﺳﻴﺪﻧ&#= 65194;. ﻭﻳﮑﺎﻳﻚ ﺭﻫﺒ&#= 65198;ﺍﻥ ﺁﻧﻬﺎ،ﺍﮔﺮ ﻓ= 5198;ﺍﺭ ﺍﺯ ﮐﺸﻮﺭ ﻧﮑﺮ&= #65193;ﻧﺪ،ﺧﻮﺩ ﻧﻴﺰ ﺗﻮﺑﻪ ﺍﺳ&= #65248;ﺎﻣﻰ ﮐﺮﺩﻧﺪ ﺗﺎ ﮐﺸ&= #65176;ﻪ ﻧﺸﻮﻧﺪ. ﻭﻟﻰ ﺧ= ﺎﻧﻪ ﻧﺸﻴﻦ ﮔﺮﺩﻧﺪ. = ﺍﺣﺰﺍﺏ ﺳﻴﺎﺳﻰ ﮐﻪ ﻣﻌ&= #65252;ﻮﻟﺎ ﺑﻰ ﺩﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺴﺘﻨﺪ،ﺗﻤﺎ᥼= 9; ﻋﻤﺮ ﺑﺎﻳﺪ ﺩﺭ = ﺣﺴﺮﺕ ﺣﮑﻮﻣﺖ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﻭﻗﺘﻰ ﮐﻪ ﺑﺤ= ﮑﻮﻣﺖ ﺭﺳﻴﺪﻧﺪ ﻓﻮﺭ&#= 65165; ﺗﺼﻔﻴﻪ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻭﺗﻨﻬﺎ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺘﻬﺎ ﻫﺴ&#= 65176;ﻨﺪ ﮐﻪ ﺗﺎ ﺁﺧﺮ ﻋﻤ= ﺮ ﺭﺍﻩ ﻣﺸﺨّﺺ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﺭﻭﺯ ﺑﺮﻭﺯ ﻋ&= #65248;ﻢ ﺍﻟﻴﻘﻴﻦ ﺁﻧﻬ&#= 65166; ﺑﻌﻴﻦ ﺍﻟﻴﻘﻴ&#= 65254; ﺷﻬﻮﺩﻯ ﺑﻴﺸﺘ&#= 65198;ﻯ ﻣﻰ ﺃﻧﺠﺎﻣﺪ. ﺗ= ﺎ ﺷﺎﻳﺪ ﺑﺤﻖ ﺍﻟ&= #65268;ﻘﻴﻦ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ ﻧﻴﺰ ﺑﺮﺳﻨﺪ. ﭘ= ﺶ ﺍﺗﺤﺎﺩ ﻣﺬﺍﻫ&#= 65168; ﮐﻪ ﺟﺎﻯ ﺧﻮﺩ ﺍ= ﺗﺤﺎﺩ ﺍﺩﻳﺎﻥ ﻧﻴﺰﺍ&#= 65235;ﺴﺎنه اﻯ ﺑﻴﺸﺘﺮ ﻧﻴ&#= 65204;ﺖ. ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻤﻪ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﮐﻪ ﺑﺎﻫﻢ ﺍﺧﺘ&= #65248;ﺎﻑ ﻭﺩﺷﻤﻨﻰ ﻧﺪﺍ&#= 65197;ﻧﺪ،ﮔﺮچه اﺗﺤﺎﺩﻯ ﻫﻢ ﻧ&#= 65194;ﺍﺭﻧﺪ. ﭘس ﺧﻮﻥ ﻭﺟﻨﻮ&#= 65253; ﺭﺍﻫﻰ ﺑﺨﺪﺍ ﻧ&= #65194;ﺍﺭﻧﺪ،ﻭﻋﺎʌ= 19;ﻔﻪ ﻭﻣﺤﺒّﺖ ﻭﺩﻭ= 5203;ﺖ ﺩﺍﺷﺘﻦ ﻫﺮ ﭼﻴ&= #65200;ﻯ ﺩﺭ ﻫﺴﺘﻰ،ﻭ ﺷ&#= 65256;ﺎﺧﺖ ﺍﺭﺯﺵ ﺣﻴﺎﺗﻰ &= #65153;ﻧﻬﺎ ﻭﺍﺭﺯﺵ ﻓﺮﺻﺖ &= #65227;ﻤﺮ ﺍﻧﺴﺎﻥ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﺍﺗﺤﺎﺩﻯ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻭﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻭﺳﺮﻳ&#= 65228;ﺘﺮ ﺩﺍﺷته ﺒﺎﺷﺪ. &#= 1705;ه ﺬﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65261;ﺗﻮﻟّﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﭼﻪ ﻧﺴﺦ= ﺑﻬﺘﺮ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﺭ&#= 65183;ﻌت ﻔﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #1578; هزار ﺳﺎل ﺪﻳᤨ= 5;ﺮ ﺑﺠﻬﺎﻥ . ﻗﺸﺮﻯ= ﻫﺎﻯ ﻣﺬﻫﺒﻰ، ﻧﻤﻴ= 5194;ﺍﻧﻨﺪ ﮐﻪ ﻓﮑﺮ ﺍﺗﺤﺎ&= #65193; ﻭ ﮐﻮﺷﺸﻬﺎﻯ ﻫ&= #65198; ﮔﺎﻫﻰ ﮐﻪ ﺑﺮﺍ&= #65263; ﺁﻥ ﻣﻴﺸﻮﺩ، ﺗ&#= 65256;ﻬﺎ ﭘﻨﺎﻫﮕﺎﻫﻰ ﻣ&#= 65262;ﻗّﺖ ﺑﺮﺍﻯ ﺣﻔﻆ ﺧﻮ&= #65193;،ﺍﺯ ﻧﻴﺮﻭﻣﻨﺪ ﻭﻗ&#= 65260;ّﺎﺭ ثالثی ﺍﺳﺖ. ﻭʃ= 80;ﻮﻥ ﺭﻓﻊ ﺧﻄﺮ ﺷﻮﺩ&= #1548; ﻓﻮﺭﺍ ﺑﮑﺸﺘﺎ&#= 65197; ﻳﮑﺪﻳﮕﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﭘﺮﺩﺍﺧﺖ. ﮐﻪ ﻫ= ﻤﻪ ﭘﻴﺮﻭﺍﻥ ﺑﺎﻫ&#= 65250; ﮐﻨﺎﺭ ﻧﻤﻰ ﺁﻳ&= #65256;ﺪ،ﮐﻪ ﺑﺪﺗﺮ ﺭﻫﺒﺮﺍ&#= 65253; ﻣﺬﻫﺒﻰ ﺁﻧﻬﺎ &= #65259;ﺴﺘﻨﺪ، ﮐﻪ ﺩﺳﺖ ﺍﺯ ﺣﮑ= ﻮﻣﺖ ﻣﺤﻠّﻰ ﺧﻮﺩ ﺑ&#= 65198;ﻧﻤﻴﺪﺍﺭﻧﺪ. ﺗﺎ ﻧﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻔﺖ ﺧﻮﺩﺭﺍ ﺑﺨﻮﺭ&#= 65255;ﺪ. ﺟﻨﮕﻬﺎﻯ ﺧﻮﻧ&#= 65268;ﻦ ﭘﺮﻭﺗﺴﺘﺎﻧﻬ= 5166; ﻭﮐﺎثوﻟﻴﮑﻬʋ= 66;ﻯ ﺍﻳﺮﻟﻨﺪ ﻭﺍﻧ&#= 64405;ﻠﻴس ﻧﻤﻮﻧﻪ ﺑﺎﺭﺯ&#= 65263; ﺩﺭ ﻋﺼﺮ ﻣﺎ ﺩﺭ= ﺟﻬﺎﻥ ﻣﺴﻴﺤﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻣﺎﺩﺍﻡ ﮐﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻓﻄﺮﺗﺎ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﻤ&= #65166;ﻥ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﻧ&= #65204;ﺘﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ &= #64344;ﻴﺶ ﺑﺒﺮﻧﺪ،ﭘس ﺍA= 187;ﺴﺎس ﺩﻳﻨﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﻃﺎﻟﺐ ﻧﻈﺎﻣﻰ &= #65193;ﻳﻨﻰ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﺗﻨﻬﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﺸ&= #65192;ص ﻤﻴﮑﻨﺪ. ﺁﻧﻬﻢ = ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻭﻧﻪ ﻧﻈﺎﻣﻬﺎﻯ ﻋﻤ&#= 65262;ﻣﻰ ﻭ ﺧﻮﺩ ﺳﺎﺧﺘﻪ = ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺷﺎﻳﺴﺘﻪ &= #65261;ﻏﻴﺮ ﺍﻟﻬﻰ،ﮐﻪ ﺭﻭ= 5165;ﻧﻬﺎﻯ ﭘﺮ ﻋﻘﺪﻩ ﺩﺍﺭ&= #65255;ﺪ ﻭﺗﻨﻬﺎ ﺍﺗﺤﺎ&#= 65193; ﻓﮑﺮﻯ ﺁﻧﻬﻢ ﺑ&= #65166; ﺗﺴﻠﻴﻢ ﺑﻴﻦ ﺳ&= #65166;ﻟﻚ ﻭﭘﻴﺮ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﻭﺍ&#= 65251;ﻰ ﺩﺍﺭﺩ، ﮐﻪ ﺑﺂ&#= 1579;اﺭ ﺷﻬﻮﺩﻯ ﻭﻋﻘﻠ&#= 65264; ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬ&= #65264; ﻣﻴﺮﺳﻨﺪ. ﻭﺗﻔ&= #65166;ﻭﺗﻬﺎﻯ ﻣﻮﺍﺯﻯ ﻫﻢ ﺩﺍ&= #65197;ﻧﺪ ﻭﻧﻪ ﻣﺨﺎﻟﻒ ﻫ&= #65250;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﺃﻧﻮﺭﻣﺎﻝ ﻭ ﺑ&= #65268;ﻤﺎﺭ ﺭﻭﺍﻧﻰ ﺭﺍ ﺑﺤ&= #65194;ّ ﻧﻮﺭﻣﺎﻝ، ﻣﺎ= 5255;ﻨﺪ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺮ&#= 65203;ﺎﻧﻨﺪ. ﻭﺍﮔﺮﺑﺘﻮﺍﻧ= 5256;ﺪ ﺑﺮﺳﺎﻧﻨﺪ. ﺩﺭ&= #65187;ﺎﻟﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺳﺎﻟﮑﺎﻥ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ = ﻭ ﺩﺍﻃﻠﺐ ﻭﻋﺎﺷ&#= 65238; ﺧﻮﺩﺭﺍ،ﺍﺯ ﺳ= 5220;ﺢ ﻧﻮﺭﻣﺎﻝ ﺑﺴﻄ&#= 65186; ﺍﻳﺪﺁﻝ ﻣﻴﺴّ= 5198; ﺍﻟﻬﻰ ﺁﻧﻬﺎ ﻣ&= #65268;ﺮﺳﺎﻧﻨﺪ. ﻭﺑﺮﺍﻯ ﺭﺟﻌﺘ&#= 65260;ﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺮﺳﻨﺪ. ﻭﺩﻳ&= #64405;ﺮﺍﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ= ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺣ= ﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264;ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ. ﺗﺎ ﺩﻭ= ﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ،ﺑﻬﻤʌ= 68;ﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫ= ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺗﺰﮐ&#= 65268;ﻪ ﻫﺎﻯ ﻧﻔﺶ ﺑﺮﺳ&= #65256;ﺪ،ﮐﻪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻋﻈﻴﻢ ﺗﺮ ﺑﺮﻭ&= #65255;ﺪ. ﮐﻪ ﺣﺘﻰ ﺍﺭﻭﺍ&= #65185; ﺃﺗﻤﻬﺎ ﻭﺩﻭﻥ &= #65155;ﺗﻤﻬﺎ ﻧﻴﺰ،ﻋﺎﻗﺒﺖ = 5165;ﺯ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﻭﺑ&#= 65208;ﺮﻯ،ﺑﺎﻳﺪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺮﺳﻨﺪﻭﺧﻮﺍ= 5259;ﻨﺪ ﺭﺳﻴﺪ. ﻭ ﻏﻴﺮ ﺳ= ;ﺎﻟﮑﺎﻥ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻧ= ﻴﺰ، ﺑﺨﺼﻮﺹ ﺩﺭﭘﻴ&#= 65198;ﻭﻯ ﻭ ﺿﻌﻒ ﺗﻦ ﻭ ﺫﻫ= ;ﻦ ﺩﻭﭼﺎﺭ ﺣﺴﺮﺗ&#= 65260;ﺎ ﻭ ﭘﺸﻴﻤﺎﻧﻰ ﻫ&= #65166; ﻭ ﻓﺮﺍﻣﻮﺷﻰ ﻫ&= #65166; ﻭ ﺁﺷﻔﺘﮕﻰ ﻫﺎ&= #65263; ﺍﺣﻮﺍﻟﻰ ﻭ ﺍﻓ&= #64401;ﺎﺭﻯ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺧ= ﻮﺩ ﺩﺭﺩﻭﺍقع ﻤﺮ@= 402; ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺧﻮﺩ ﻣﺮﮒ ﺩﺭﺩ&= #65263; ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﻗ= ﺒل اﺯ ﺁﻥ ﻭ ﺑﻌﺪ ﺍ= ﺯ ﺁﻥ ﺩﺭ ﮐﺎﺭﻣﺎ&= #65259;ﺎ،ﺍﻳﻦ ﺩﺭﺩﻫﺎﻯ ﺭﺍ ﺑ&= #65176;ﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﭘس ﻫﻴﭻ &= #65165;ﻣﻴﺪﻯ ﺑﺎﺻﻠﺎﺡ ﺍﺩﻳ&#= 65166;ﻥ ﻭﻣﺬﺍﻫﺐ ﻧﻴﺴ&#= 65174;. ﭼﻮﻥ ﺳﺮﺍﺳﺮ ﺍ&= #65203;ﻤﻰ ﻭ ﺭﺳﻤﻰ ﻭ ﻏﻴﺮ= ﺍﻟﻬﻰ ﻭ ﺣﺘﻰ ﺷﺮﻙ ﻏﻴ= ﺮ ﻗﺎﺑﻞ ﻋﻔﻮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺭﺍﻣﻴﺒﺎﺷﻨﺪ. &= #65193;ﻣﮑﺮﺍﺳﻰ ﻭﺍﻗﻌﻰ ﻓﺮﺩﻯ &= #65261;ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65228;ﻨﻰ ﺩﺍﺭﺩ،ﮐﻪ ﺑﺎ &#= 65235;ﻬﻢ ﻭ ﺁﺯﺍﺩﻯ ﻭ ﭘﻴ= ﺸﺮﻓﺘﻬﺎﻯ ﺭﻭﺣﻰ ﺑﺎ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺳﺮﺗ&#= 65204;ﻠﻴﻢ ﺩﺍﺭﻧﺪ،ﺗﺎ ﻧ= 5184;ﺎﺕ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﻬﻞ ᥾= 1; ﻃﻠﺴﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻧ= ﺎﭘﺎﮐﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺁ= ﻧﮕﺎه ﻤﻮﺭﺩ ﺭﺿﺎﻳﺘ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ &= #65191;ﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. ﻭﺗﻨﻬﺎ ﺳﺮﻣﺎ&#= 65267;ﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﭘ&= #1587; <span style=3D'mso-spacerun:yes'> </span>ﺍﺯ ﻣA= 198;ﮒ ، ﻫﻤﻴﻦ ﺗﺠﻠّ= 5268;ﺎﺕ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﻧﻪ ﭼﻴﺰ ﺩﻳﮕ&= #65198;ﻯ. ﻫﺮﺁﻧﭽﻪ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﺩﻳﺎﻧﺖ ﻣﺴﻴﺢ &= #65169;ﻴﺸﺘﺮ ﮔﻔﺘﻪ ﺷﺪ،ﻋﻤ= 5248;ﺎ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﻧﻴﺰ ﺻﺎﺩﻕ ﻣﻴ&= #65170;ﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br> <br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DFA style=3D'mso-bidi-language:FA'><o:p></o:p>= </span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM126><span dir=3DLTR>M126 </span></a></p> <span style=3D'mso-bookmark:M126'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>شخصیّت فردی ووحدت وجود انسانی = 608; الهی </span></b><b><span dir=3DLTR><br style=3D'mso= -special-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></b><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5175;ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ،ﺗﻨﻬʋ= 66; ﺩﺭ ﺳﻠﻮک اﻟﻬ= 5264;،ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ، &#= 65169;ﺎﻧﺘﺨﺎﺏ ﺍﻟﻬﻰ،ﻭﺩﺍﻭA= 197;ﻯ ﺍﻭ ﺩﺭﻣﺮﺍﺣﻞ &= #65175;ﮑﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﻭﺍل&#= 1575;ّ ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﻓ&= #65198;ﻫﻨﮕﻰ ﻭﺃﺩﺑﻰ ﻭﺩﻳﻨ&#= 65264; ﻭﻣﺬﻫﺒﻰ ﻗﺸﺮ&#= 65263;،ﻭﺣﺘﻰ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻋ&#= 65248;ﻤﻰ، ﻫﻴﭻ ﮐﺪﺍﻡ ﺗﺄ&= #1579;یری ﻣثبت ﺩﺭ ﺗﮑﺎA= 251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﺪﺍﺭﺩ. ﻭﭼﻪ ﺑﺴﺎ ﻓﺮﺍ&= #65261;ﺍﻥ ﺁﺳﻴﺐ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺑ&#= 65252;ﻘﺎﻡ ﮐﻨﻮﻧﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺮﺳﺎﻧﺪ. ﮐﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨ= ﻮﻥ،ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻣﻌﺎﺩﻝ ﻳﻚ ﺭﻭ&= #65185; ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﺪ&= #65175;ﺮ،ﻭﻳﺎ ﺣﺘﻰ ﻣﺴﺦ ﺣﻴﻮ&= #65165;ﻧﻰ ﺯﺷﺖ ﺗﺮ،ﻭﺷﺎ= 5267;ﺪﻫﻢ ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ &= #64344;س ﺍﺯﻣﺮﮒ ﻣﻴﺒﺮ&#= 65193;. ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﮐ&= #65166;ﺭﻫﺎ ﻭﺭﻓﺘﺎﺭﻫﺎ ﻭ&#= 65165;ﻓﮑﺎﺭ ﺑﺸﺮﻯ، ﺣﺘﻰ ﺍ&#= 64404;ﺮ ﻋﺒﺎﺩﺍﺕ ﻭ ﺧﻴ&= #65198;ﺍﺕ ﻭﺍﻧﺴﺎﻥ ﺩﻭﺳ&#= 65176;ﻰ ﺑﺎﺷﺪ،ﺩﺍﺭﺍA= 263; ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻭﺑﺪﮐﺎﺭﻯ ﻭﮐ&#= 65250; ﮐﺎﺭﻯ ﻭ ﺍﻧﺤﺮ&= #65165;ﻑ،ﺩﺭ ﮐﻨﺎﺭ ﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﻣثبت ﺍﺣﺘﻤﺎʌ= 47;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬ&= #65165; ﺩﺭ ﺍﺣﺘﻤﺎﻝ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ، ﮐﺎﺭ ﺗ&#= 65200;ﮐﻴﻪ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻧ&#= 65236;س ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﻧﺴﺎﻥ،ﻣﺸﮑA= 246; ﺗﺮ ﻭﻳﺎ ﻏﻴﺮ ﻣ= ﻤﮑﻦ ﻣﻴﺒﺎﺷﺪ. ﻭﻋﻘ&= #65168; ﻣﺎﻧﺪﮔﻰ ﻫﺎﻯ &= #65183;ﺒﺮﺍﻥ ﻧﺎﭘﺬﻳﺮ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﺭﻭﺡ ﺍﻧﺴﺎﻥ. ﮐ= ﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ &= #65165;ﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ ﻭ ﻧﺎﭼ&= #65166;ﺭ ﺑﺎ ﺍﻳﻦ ﺧﻮﺩﺳ&= #65198;ﻯ ﻫﺎ ﻭﻋﺪﻡ ﺳﻠﻮ&= #65241; ﻭﭘﺎﮐﺴﺎﺯﻯ ﻋ&#= 65240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ،= 5175;ﻨﻬﺎ ﺑﺎ ﺯﻧﺪﮔﻰ ﻫﺎ&= #65263; ﮐﺎﺭﻣﺎﺋﻰ ﻣﺠ&#= 65194;ﺩ ﺩﺭ ﺟﻬﺎﻥ،ﺑﻌ= 5256;ﻮﺍﻥ ﻳﻚ ﻣﺠﺎﺯﺍﺕ ﻃ&= #65170;ﻴﻌﻰ ﻭﻓﻄﺮﻯ ﻭﺍﻟﻬ&#= 65264;،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺩﻳﮕ&#= 65198; ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﺗﺎ ﺑﺎﻟﻤ= ثل ﻭ ﺩﻧﺪﺍﻥ ﺩﺭﺑ&= #65198;ﺍﺑﺮ ﺩﻧﺪﺍﻥ، ﻫﺮ ﺧ&#= 65220;ﺎﻯ ﻗﺒﻠﻰ ﺟﺒﺮﺍﻥ &= #65207;ﻮﺩ ﻭﺗﺤﻤّﻞ ﺭﻧﺠ= 5260;ﺎﻯ ﺯﻧﺪﮔﻰ ﻣﻨﺎﺳ&#= 65168; ﺑﺸﻮﺩ. ﺁﻧﮕﺎﻩ = ﭘس ﺍﺯ ﺻﺪﻫﺎ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﻭ ﺷﺎﻳﺪ ﻣ= ﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ،ﺩﺭ ﻣﺴﺨ= 5260;ﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﻭﺑ&#= 65166;ﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺣ&= #65268;ﻮﺍﻧﺎﺕ،ﺭﻭʋ= 85; ﺍﻧﺴﺎﻥ ﺍﻣﺮﻭ&#= 65199;ﻯ ﺑﺎﻳﺪ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65169;ﻴﺎﻳﺪ،ﻭﭼﻮ᥽= 3; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺭﺳﻴﺪ،ﻫﻤﻴﻦ = 5203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﭘﺎﮐﺴ&= #65166;ﺯﻯﺭﻭﺍﻥ ﺭﺍﺑﺎﻳﺪ ﺍﻧﺠ&#= 65166;ﻡ ﺑﺪﻫﺪ. ﻭ ﮐﺴﺐ ﮐ= ;ﺮﺍﻣﺎﺕ ﻟﺎﺯﻡ ﺁﻳﻨﺪﻩ &= #65197;ﺍ ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﺣ= ﺘﻤﺎ ﺑﺸﻬﻮﺩ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ &= #65169;ﺮﺳﺪ. ﻭﺣﺘﻤﺎ ﻧﻴﺰ ﺑ&= #65166;ﻳﺪ ﺑﺮﺳﺪ. ﮐﻪ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ ﻭﻫﻤ&#= 64381;ﻨﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﻧﺮﺩﺑﺎʌ= 53; ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎﺕ ﻭ ﺗﺠﻠ= ّﻴﺎﺕ ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ &= #65255;ﻴﺎﻣﺪﻩ ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﮐ= ﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65256;ﺰﺩ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ. ﻭﻫﺮﺑﺎﺭ ﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﮐﻤﺎﻝ ﻭﻣﻘﺎﻡ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﻴﺎﺑﺪ. ﮐﺎﺭﻯ = ﮐﻪ ﺩﺭ ﺭﻭﺍﻥ ﺩﺭﻣ&= #65166;ﻧﻰ،ﺑﻴﻤﺎﺭʋ= 65;ﻥ ﺭﺍ ﺍﺯ ﺳﻄﺢ ﻣﺎ= ﺩﻭﻥ ﻧﻮﺭﻣﺎﻝ ﺑﺴﻄ&#= 65186; ﻧﻮﺭﻣﺎﻝ ﻣﻴﺂ&#= 65261;ﺭﻧﺪ. ﻭﺩﺭ ﺳﻠﻮﻙ ﺳﻄ&= #65186; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻢ ﻭﻋﺎﻗﻞ &= #65197;ﺍ،ﺍﺯ ﺳﻄﺢ ﻧﻮﺭﻣﺎﻝ &= #65169;ﺴﻄﺢ ﺍﻳﺪﺁﻝ ﻭﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﻣﻴﺮﻭﺩ. &= #64400;ﻪ ﺍﻳﻦ ﮐﺎﺭﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﻭﺗﻨﻬﺎ &= #65259;ﺪﻑ ﺧﺪﺍﻭﻧﺪ ﻭﺗﻤ&#= 65166;ﻣﻰ ﺃﻧﺒﻴﺎ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺍﻧﺴﺎﻥ ﺍﻣﺮ&#= 65261;ﺯﻯ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻋﻰ ﺧﻮﺩ،ﺑ= 5166;ﻳﺪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧ&= #65262;ﺩﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫﺪ، &#= 64400;ﻪ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65260;ﺘﺮ ﺑﻌﺪﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﺮ= ;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻭ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﻭﺫﺧﻴﺮ&= #65257; ﺗﮑﺎﻣﻠﻰ ﺁﺧﺮ&#= 65173; ﺑﻌﺪﻯ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺍﮐﻨﻮﻥ ﺑﺴﺎﺯ&#= 65193;. ﺯﻳﺮﺍ ﺧﻮﺩ ﺳﺮ&= #65255;ﻮﺷﺖ ﺧﻮﻳش ﺮﺍ ﻣﻴﺴ&#= 65166;ﺯﺩ. ﻭﺳﺮﻧﻮﺷﺖ ﮐﻨ&#= 65262;ﻧﻰ ﻣﺎ ﻫﻤﺎﻥ ﺑﻮﺩ&= #65257; که در ﺗﻮﻟﺪ ﭘA= 268;ﺸﻴﻦ ﺑﺸﺮﻯ ﻓﺮﺍﻫﻢ &= #64400;ﺮﺩﻩ ﺑﻮﺩﻫﺃﻳﻢ. ﻭ ﺳ= ﺮﻧﻮﺷﺖ ﺩﺭﻣﻮﺭﺩ ﻫﻤﻪ &= #65193;ﺍﺭﺍﻯ ﻧﻮﺍﻗﺺ ﻭﻣﻌﺎ&#= 65267;ﺐ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭ= ﺍﻳﻦ ﺗﻮﻟﺪ ﻧﻴﺰ، ﻋ&#= 65240;ﺪﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺎ ﻭ ﻋﻘﻴﺪA= 257; ﻫﺎ ﺭﺍ ﻭ ﺑﻌﻨﻮﺍﻥ = ﻣﻮﺍﻧﻊ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65169;ﺮﺁﻥﺍﻓﺰﻭﺩʌ= 57;ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﺶ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﮐﺎﺷﻔ&#= 65166;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﻭﺟﺪﻳﺪﻯ ﺑﺮﺍ&#= 65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻮ&= #65193;ه اﻧﺪ. ﮐﻪ ﻫﻤﻪ ﺍ= ﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳ&#= 65194; ﺑﺘﺮﺗﻴﺐ ﺍﺯ ﺍ&= #65267;ﻦ ﺷﺶ ﮐﻠﺎس ﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﺑﭙﻴﺸﻨ&#= 65260;ﺎﺩ ﻭﺗﺪﺑﻴﺮ ﺍﻟﻬ&#= 65264; ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮ&#= 65193;. ﺁﺩﻡ ﻭﻣﻴﺘﺮﺍ &= #65261;ﺑﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ ﻭﻣﺤﻤﺪ، ﻫﺮﻳ= 5242; ﺑﺸﻬﻮﺩﻯ ﮐﻪ ﻳ&= #65242; ﺣﺞ ﻭﺣقّ ﻮﺣﻘ= 5268;ﻘﺖ ﻧﺴﺒﻰ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺍﺳﺖ ﻣﻴﺮﺳﺎﻧ&#= 65256;ﺪ. ﮐﻪ ﺑﺎﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﺤﻤﺪ،ﺳﺎﻟﻚ = 5193;ﺍﺭﺍﻯ ﭘﻨﺞ ﺷﻬﻮﺩ ﻭﻣ&= #65240;ﺎﻡ ﭘﻴﺎﻣﺒﺮﻯ ﺩﺭ &= #65175;ﻮﻟﺪﺍﺕ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ&#= 1548;ﮐﻪ ﺣﺠﻬﺎﻯ ﻋﻤﺮﻫ&#= 65166;ﻭ ﻣﻴﺒﺎﺷﻨﺪ،ﺑA= 188;ج ﺃﮐﺒﺮ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﺘﻮﺍن رسید. ﻭﺍﺯﻧﻮʌ= 25; ﺑﺸﺮﻯ ﻭ ﻫﺮﮔﻮﻧﻪ ﺧﻄ&= #65198; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻧﺠﺎﺕ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻴﻴﺎﺑﺪ.= ﻭﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;، ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺠﻬﺎﻥ ﻣﻴﺸﻮ&#= 65193;. ﺗﺎ ﺑﺎ ﻭﻟﺎﻳﺖ = ﺑﺮﺗﺮ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65199;ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎ&#= 65255;ﺪ. ﮐﻪ ﭘس ﺍﺯﭼﻬﺎ&#= 65197; ﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ &= #65169;ﻌﺪ،ﺑﻨﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ&#= 1548;ﺑﺠﻬﺎﻥ ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﮑ= ;ﺎﻣﻠﺎﺕ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ&#= 1548;ﻭﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬ&= #65166; ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5175;ﺠﻠﻴﺎﺕ ﻋﻈﻴﻢ ﺗﺮ ﺍﻟﻬ&= #65264;،ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﻘ&= #65198;ﺏ ﻧﺰﺩﻳﮑﻰ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺑﮑﻤﺎﻟﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺑﻨﻤﺎﻳﺪ. ﭼﻮﻥ = ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺗﮑﺎﻣﻞ ﻣﻴﮕﻴ&#= 65198;ﺩ، ﻭ ﺩﺍﺭﺍﻯ ﻣﺎﻫ&= #65268;ّﺖ ﻭﺍﺻﻠﻰ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺃﺯﻝ ﺷﺒ= ﻨﻤﻰ ﺍﺯ ﺍﻗﻴﺎﻧﻮس &#= 65169;ﻰ ﮐﺮﺍﻥ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻭﻧﻮﺭ ﺍﻟﺄﻧﻮ&#= 65197; ﻭﺭﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ ﺟﺪﺍ ﺷﺪ&= #65257; ﺑﻮﺩﻩ. ﮐﻪ ﭘس ﺍ= ﺯﮐﻤﺎﻝ ﻣﻄﻠﻖ ﺩﺭﺃﺑﺪ&#= 65267;ّﺖ ﺑﺎﺯﮔﺸﺖ ﺑﺨﺪ&#= 65165; ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﮐ= ﻪ ﺳﺮﻧﻮﺷﺖ ﻫﻤﮕ&#= 65264; ﺍﺭﻭﺍﺡ ﺍﺳﺖ. ﺣ= ﺘﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃ&= #1579;یرﻯ ﻭ ﺍﻧﻮﺍﻉ ﺃثی= 585;ﻯ،ﻭ ﺍﻧﻮﺍﻉ ﺃﺗﻤﻰ &= #65261;ﻭﻳﺮﻭﺳﻰ ﭼﻪ ﺭﺳﺪ،ﺑﺎﻧ= 5262;ﺍﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﺑﺸﺮﻯ ﻭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ <span style=3D'mso-spacerun:yes'> </span>ﺍﺩﻳﺎ= 5253; ﺳﻠﻮﮐﻰ ﺣﻘﻴﻘﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﻧﺪ،ﻭﻧﻪ ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65261;ﺭﺳﻤﻰ ﺳﺎﺧﺘﻪ ﻭ ﭘﺮﺩ&= #65165;ﺧﺘﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺟ&#= 65166;ﻩ ﻃﻠﺐ، ﭼﻮﻥ ﺁﺧ&#= 65262;ﻧﺪﻫﺎ ﻭﮐﺸﻴﺸﺎﻥ ﻭﺍ&#= 65235;ﺮﺍﺩ ﻓﺎﺳﺪ ﺭﻭﺍﻥ ﻭ&= #65231;ﺎﺭﺕ ﮔﺮ ﻃﺒﻴﻌﺖ. ﻭﺗ= ﻤﺎﻡ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺑﺤق هستند،ﻭ&= #65247;ﻰ ﻳﻚ ﺭﻭﺡ ﺑﺎﻳﺪ = ﺍﺯ ﺗﻤﺎﻣﻰ ﺍﻳﻦ ﺷ&= #65206; ﮐﻠﺎس ﻫﺮﺑﺎﺭ &#= 65193;ﺭ ﻳﻚ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺑﺮﻭﺩ. ﻭ = ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺑﺎﻳ&#= 65194; ﺑﮑﻤﺎﻝ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩ ﺑﺮﺳﺪ،ﺗ= 5166;ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﺑﺪﺍﻯ ﺍﻟﻬ&= #65264; ﻭﺳﺮﻧﻮﺷﺖ ﻧﻮ&#= 65227;ﻰ ﺟﺪﻳﺪ، ﺑﻨﻮﻉ &#= 65169;ﺎﻟﺎﺗﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ. ﻭﺗﮑﺎﻣﻠﺎﺕ ﺍ&#= 65197;ﻭﺍﺡ، ﺗﻨﻬﺎ ﺩﺭ ﺗﺠﺴ&= #1617;ﻢ ﻣﺎﺩﻯ ﻭﻧﻮﻋﻰ &= #65165;ﺳﺖ. ﺗﺎ ﺧﻮﺩ ﺁﻣﻮﺯ&= #65263; ﺷﺪﻩ ﺑﺎﺷﺪ. ﮐﻪ= ﻧﻤﻴﺘﻮﺍﻥ ﮐﻤﺎﻟﺎﺕ ﻭﻋﻘ&#= 65246; ﻭﮐﺮﺍﻣﺎﺕ ﺭﺍ &= #65169;ﺪﻭﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺍﺳ&#= 65176;ﻔﺎﺩﻫﺎﻯ ﺑﮑسی ﺒﺪﻫﺪ. ﻣ&#= 64405;ﺮ ﺧﻮﺩ ﺫﺭّﻩ ﺑﺬ&#= 65197;ّﻩ ﺩﺭ ﻭﺟﻮﺩ ﺧﻮﺩ = ﺑﺴﺎﺯﺩ،ﻭﻣﺎA= 259;ﻴّﺖ ﺭﻭﺍﻥ ﻭﺭﻭﺡ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻳﺎ ﻫﻤﺎﻥ ﮊA= 255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #65251;ﺪﺍﻡ ﺩﮔﺮﮔﻮﻥ ﻧﻤﺎ&#= 65267;ﺪ. ﺗﺮﻙ ﻣﻘﺎﻡ ﻗﺒ&= #65248;ﻰ ﻭﮐﺴﺐ ﻣﻘﺎﻡ ﻧ&= #65262;ﻋﻰ ﺟﺪﻳﺪ. </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻭ= ﺍﻥ ﺷﻨﺎﺳﻰ ﻓﻌﻠﻰ&#= 1548;ﺑﻌﻨﻮﺍﻥ ﻋﻠﻤﻰ ﮐﻪ ﺍﻧﮑ&= #65166;ﺭ ﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ&#= 1548;ﺍﺯ ﻏﺮﺍﻳﺰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺩﺭ ﺫﺍﺕ ﻳﺎ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ،ﻭ ﺍ&#= 65199; ﻗﺒﻞ ﺍﺯ ﺗﻮﻟﺪ = ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ. ﮔﻮﺋﻰ = ﺍﻣﺮﻯ ﺍﺳﺘثناﺋﻰ ﻭʋ= 75;ﺼﺎﺩﻓﻰ،ﻭ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻗ&= #65170;ﻠﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻣﺎﺩﺍﻡ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﺑﻴﻦ ﺍﻭﻟﺎﺩ ﻭﻭﺍﻟ&#= 65194;ﻳﻦ ﺧﻮﺩ،ﺍﺭﺗﺒﺎA= 217; ﺫﺍﺗﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻭﻫﺮ ﻃﻔﻠﻰ ﭘﺮ&= #65261;ﻧﺪﻩ ﺳﻮﺍﺑﻖ ﺃﺯﻟﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﻭﺗﻔﺎﻭﺗﻬﺎﻯ &#= 65251;ﺮﺍﺗﺐ ﺗﮑﺎﻣﻠﻰ ﻭﻋﻘ&#= 65248;ﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﻭﺍ&= #65191;ﻠﺎﻗﻰ ﺍﻧﺴﺎﻧﻬﺎ، ﻭ= 5165;ﺑﺴﺘﻪ ﺑﻤﺎﻫﻴّﺖ ﻣﻘ= 5166;ﻡ ﮐﻨﻮﻧﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺗﮑﺎ&= #65251;ﻞ ﺳﻠﻮﮐﻰ ﺑﻴﺎﺑ&#= 65194;. ﻭﺍﻟّﺎ ﻫﺮ ﺗﻐ&#= 65268;ﻴﺮﺍﺕ ﻏﻴﺮ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ،ﻋﻤﻠﺎ ﮐﺎﺭﻣﺎﺳﺎﺯ ﻭ&#= 65239;ﻬﻘﺮﺍﺑﺮ ﻧﻮﻋﻰ ﭘسﺍﺯ ﻣ&#= 65198;ﮒ ﺍﺳﺖ. ﮐﻪ ﺳﻘﻮﻁ= ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺣﺘﻰ ﺍﮐﻨﻮ&= #65253; ﮐﻪ ﺯﻧﺪﻩ ﻫﺴﺘ&= #65256;ﺪ، ﺩﻭﭼﺎﺭ ﺍﻳﻦ ﺳ&= #65240;ﻮﻁ ﻭﻫﺒﻮﻁ ﻭ ﺍﻓﺘ&= #65194;ﺭ ﻣﻴﺰﺍﻥ ﺍﻳﻦ ﮐ&= #65198;ﺍﻣﺎﺕ،ﭼﻮﻥ ﻋﻘﻞ ﻭﺭﻓﺘﺎﺭ &= #65251;ﻴﺸﻮﻧﺪ. ﮐﻪ ﺑﺮﺧﻰ ﺭﺍ ﺑ= ﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ. ﺩﺭﺣﺎﻟﻴﮑﻬﻬ= 5268;ﭻ ﺍﻧﺴﺎﻧﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺪﻭﻥ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻭ ﮐﻤﭙﻠﮑس ﻭﮐ&#= 65252;ﺒﻮﺩ ﻭﻣﻔﺎﺳﺪ ﺭﻭﺍ&#= 65255;ﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﭘس = ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ،ﺗﻨﻬA= 166; ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ&#= 1548;ﻭﻣﻬﻤﺘﺮﻳﻦ ﻭﻇﻴﻔﻪ ﻃﺒﻴﻌ&#= 65264; ﻭ ﻓﻄﺮﻯ ﻭﻣﻨﻄ&= #65240;ﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ،ﺑﺎ ﮐﻤ= 5242; ﺭﻩ ﺭﻓﺘﻬﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺑﻤﻌﺮﻓʌ= 64; ﺧﺪﺍﻭﻧﺪ ﻣﻴﺴ&#= 1617;ﺮ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺷﺶ= ; ﮐﻠﺎس ﺍﺩﻳﺎﻥ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻡ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻭﻧﻪ ﺩﺭ ﺍﺩﻳﺎ&= #65253; ﻭﻣﺬﺍﻫﺐ ﺑﻨﺎ&#= 65249; ﺧﺪﺍ ﻭﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ. ﻭﻟﻰ ﮐﺎﻣﻠﺎ ﻣ&= #65192;ﺎﻟﻔﺮﺍﻩ ﻭﻣﻘﺼﻮﺩ ﺧﺪﺍ &= #65261;ﭘﻴﺎﻣﺒﺮﺍﻥ ﭘﻴش ﻤﻴﺮﻭﻧﺪ. &= #65175;ﻔﺎﻭﺗﻬﺎ ﺩﺭ ﺍﻣﮑﺎﻧﺎﺕ &= #65197;ﻭﺣﻰ ﺍﻓﺮﺍﺩ ﺍﺯ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺍﻧﻮﺍ&#= 65225; ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ،ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ،ﻭA= 235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ. ﻭﺳﺮﻧﻮﺷ&= #65174; ﺗﻮﻟﺪﺍﻣﺮﻭﺯ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﺧﻮﺏ ﻳ= ﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺪ،ﮐﻪ ﺧﻮ᥷= 3; ﺑﺮﺍﻯ ﺧﻮﻳﺸﺘﻦ ﺑﻮﺟ&#= 65262;ﺩ ﺁﻭﺭﺩه اﻧﺪ. ﻭ&#= 65165;ﻳﻨﻚ ﻧﻴﺰ ﺳﺮﻧﻮﺷﺖ &= #65169;ﻬﺘﺮ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﻭﻳﺎ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65175;ﻮﻟﺪﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﺣﻘ&#= 65268;ﺮ ﺭﺍ ﺑﺮﺍﻯ ﺗﮑﺮ&= #65165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﻫﻢ = ﺍﮐﻨﻮﻥ ﻓﺮﺍﻫﻢ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺁﻧﻬﻢ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭﻳﺎ ﻋﺪ&= #65249; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5259;ﻤﻴﻦ ﺭﺍﻫﻰ ﮐﻪ ﺩﺭﺑ&= #65198;ﺍﺑﺮ ﻫﺮﮐﺶ ﻫﺴﺖ ﻭﻫ&= #65252;ﻪ ﺭﺍﻫﻬﺎﻯ ﺩﻳﮕ&#= 65198; ﺷﺎخه اﻯ ﺍﺯ ﺍ= 5227;ﻤﺎﻝ ﻏﻴﺮﺳﻠﻮﮐﻰﻣ= 5268;ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺵ ﮐﺎﺭ ﺭﻭﺍﻥ ﺩﺭ&= #65251;ﺎﻧﺎﻥ،ﺭﻭﺵ ﺃﺗﻤﻴﺴﻢ ﻭﺗﺠ&#= 65198;ﺑﻪ ﻫﺮ ﻏﺮﻳﺰﻩ ﻭﻋ&= #65166;ﺩﺕ ﻭ ﺻﻔﺘﻰ ﮐﻪ ﺩﺭ= ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎ&#= 65197; ﺣﮑﻮﻣﺖ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﮐﻪ ﺑﺎﻳﺪ ﺷﻨﺎ&= #65191;ﺘﻪ ﻭ ﺗﻀﻌﻴﻒ ﻭ ﺗﻌ= ﻄﻴﻞ ﮔﺮﺩﺩ. ﮐﻪ ﻫﻤﺎ= ﻥ ﻋﻤﻞ ﺗﺰﮐﻴﻪ ﻧ&= #65236;ﺶ،ﻭﻳﺎ ﺗﺨﻠﻴﻪ ﺭﻭﺍﻥ &= #65165;ﺯ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﮔ&= #65196;ﺷﺘﻪ ﻭﺣﺎﻝ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ. ﺁﻧﮕﺎﻩ ﻣﺮﺣﻠ&#= 65258; ﺗﺤﻠﻴﻪ ﻧﻔس ﺷ&#= 65198;ﻭﻉ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺼ= ﻔﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ، ﻣﻨﺎﺳ= 5168; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5267;ﺎ ﺣﺪّ ﺃﻗﻞ ﺯﻧﺪ&#= 64404;ﻰ ﻧﺴﺦ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭﭼﻮﻥ ﺗﺨﻠﻴﻪ &= #65261;ﺗﺤﻠﻴﻪ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ&#= 1548;ﮐﻪ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﻭﺷﺮﻁ ﮐﺎﻓﻰ ﺍ&= #65199; ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ،ﺁﻧﮕﺎﻩ ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﺗ&= #65184;ﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻴﺸﺘﺮ ﺑ= ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﺎ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ. &= #64344;ﻨﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ،ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻳﻨﻰ ﺳ= ﻠﻮﮐﻰ ﺍﺳﺎﻣﻰ ﻣﺤﻠّ= 5264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﺩﺭ ﺗﺴﻤﻴﻪ ﻣ&= #65188;ﻤﺪﻯ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎ ﺍﺳﺖ. ﺷﻬﻮﺩ ﺣﺴ= ﻴﻨﻰ ﭘﻴﺮ ﮐﺎﻣﻞ،ﻭ= 5207;ﻬﻮﺩ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﺳﺎﻟﻚ. ﻭ ﺣﺴﻴﻦ= ﺣﺴﻨﻚ،ﻭ ﺣﺴﻦ ﻧﻴﺰ ﺑﻤﻌ&= #65256;ﻰ ﺗﺤﺴﻴﻦ ﻭﺑﻬﺒ&#= 65262;ﺩ ﻳﺎﻓﺘﻪ،ﻭﺣُʌ= 04;ﻦ ﻭﺯﻳﺒﺎﺋﻰ ﺭﻭ&#= 65187;ﻰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﻣ= ﻘﺎﻣﺎﺕ ﺣﺴﻴﻨﻰ ﻣﺘﻌﺪ&#= 65193; ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65199; </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۳۱۳= ﻭﻟﻰ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ &= #65199;ﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﮕ&= #65262;ﻳﺪ ﮐﻪ ﻣﻴﻤﻴﺮﻧﺪ &= #65261;ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻭﭘﻴﺎﻣ&#= 65170;ﺮﺍﻥ ﺯﻣﺎﻥ، ﺑﺨﻠﻖ &#= 65251;ﺒﻌﻮث ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺳ= ﭙس ﻣﻘﺎﻣﺎﺕ ﺷﻬﻮ&#= 65193;ﻯ ﻓﺎﻃﻤﻰ،ﻳﺎ ﻫ= 5252;ﺎﻥ ﺷﻴﻮﺍﻯ ﺑﻮﺩﺍ &= #65261; ﺩﻏﺪﻭﻯ ﺯﺭﺩﺷ&#= 65174; ﻭ ﻣﺮﻳﻢ ﻣﺴﻴﺢ&= #1548;ﻭﺩﺭﺁﻳﻨﺪﻫʌ= 36;ﻮﻕ ﺑﺸﺮﻯ ﺯﻳﻨب کبرﺍ ﻳﺎ ﺯﻧّʌ= 62;ﺑﻴﺎ </span><span lang=3DAR-SA>ﺍﺳﺖ. ﻭﻫﻤ= ;ﺎﻥ ﺩﻭﻣﻘﺎﻡ ﭘﻴﺸ&#= 64405;ﻮﺋﻰ ﻣﻴﺘﺮﺍ ﺍﺯ ﺩﻭ = ﻧﮕﻬﺒﺎﻥ ﻧﻮﺭ ﻭﻣﺸﻌﻞ. ﻭ= ﺳﭙس ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #64380;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ،ﻧﺸA= 166;ﻧﻪ ﺭﺿﺎﻳﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ،ﻭﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263;،ﮐﻪ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎ &= #65261; ﺗﺼﻔﻴﻪ ﮐﺎﻣﻞ &= #65169;ﺮﺍﻯ ﻧﺠﺎﺕ ﻫﻢ ﺍﮐﻨ&= #65262;ﻧﻰ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﺎ ﻗﺒﻮﻝ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮگ ﻮﺑﺎﻟ&#= 65156;ﺧﺮﻩ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ ﻭﮔﺒﺮﻳﺎﻝ ﻣﺴ&#= 65268;ﺢ،ﻭ ﻧﻴﺰ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﺩﺭﻧﻬﺎﻳﺖ ﺑﺮ&#= 65165;ﻯ ﺑﺎﺯﮔﺸﺘﮕﺎن = 575;ﻭﻟﻴﺎی کلاس ﺁﺧﺮ ﺭﻭʌ= 05; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ. ﻭﻫﻤﺎ&= #65253; ﺗﻤثیل ﻭﺗﺸﺒʌ= 68;ﻪ ﻭﺩﺍﺳﺘﺎﻥ ﻗﺪ&#= 65267;ﻢ ﺍﺳﺖ،ﮐﻪ ﺧﺪﺍ= 5261;ﻧﺪ ﺟﻬﺎﻥ ﺭﺍ ﻳﻌﻨ&= #65264; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65227;ﺎﻟﻢ ﺻﻐﻴﺮ ﺭﺍ،ﺩﺭ &#= 65207;ﺶ ﺭﻭﺯ ﺁﻓﺮﻳﺪ،= 5193;ﻭﺭﻭﺯ ﺍﻭﻝ ﺯﻣﻴﻦ،ﻳ= 5228;ﻨﻰ ﺩﻭﻣﻘﺎﻡ ﺍﻧﺴ&#= 65166;ﻧﻰ ﺍﻟﻬﻰ ﺣﺴﻨﻴﻦ &= #65267;ﺎ ﺣﺴﻨﻴﻢ ﻳﻬﻮﺩ&#= 65267;ﺎﻥ،ﻭ ﭼﻬﺎﺭ ﺭﻭﺯ ﺁﺳ&= #65252;ﺎﻥ ﮐﻪ ﻫﻤﺎﻥ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﺭؤﻳﺎﺋﻰ ﺩﺭ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮ= ﻕ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﺍﺣﻮ&#= 65165;ﻟﻰ ﻭ ﺳﻠﻮﮐﻰ ﻏﻴﺮ = ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻣﺎ ﻣﺸﻬ&= #65262;ﺩ ﮔﺮﺩﻧﺪ. ﮐﻪ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺑﻨﻮﺭ ﺭب&= #1617; ﺮﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﻨﺪ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﻰ = ﻧﻬﺎﻳﺖ ﺑﻮﺩﻩ، ﺗﺎ ﻓﺮ&#= 65215;ﺎ ﺑﺮﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺳﻴﺪ. ﺗﺎﺯﻩ ﺍ= ﻟﻠﻪ ﻭ ﺃﻫﻮ،ﻳﻌﻨﻰ &#= 65165;ﻳﻦ ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﻳﺎ ﺍﻭ، ﺑﻴ&= #65198;ﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﻤﻴﺒﺎﺷﺪ. ﭘس ﻣﺎ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺗﺼﺎﺩﻓﻰ ﻭ ﭼﻮ&= #65253; ﻋﻠﻒ ﻫﺮﺯ ﻧﻴﺴ&= #65176;ﻴﻢ. ﺧﺎﻟﻖ ﻧﺨﺴﺘﻴ&#= 65254; ﻭ ﻣﺪﺑّﺮ ﮐﻨﻮ&#= 65255;ﻰ ﻭ ﻫﺪﻑ ﻭﻣﻘﺼﺪ&= #65263; ﺃﺑﺪﻯ ﺩﺍﺭﻳﻢ. = ﮐﻪ ﻫﻴﭽﮑﺪﺍﻡ ﺑﺎ&#= 65191;ﺘﻴﺎﺭ ﻭﻧﻈﺮ ﻣﺎ ﻧﺒﻮ&= #65193;ﻩ ﺍﺳﺖ. ﻭ ﺩﺭ ﻃﺒﻴ= ;ﻌﺖ ﻧﻴﺰ ﺍﺳﺘثنا A= 261; ﺣﺮﮐﺘﻰ ﮐﻮﺭ ﻭ&= #65183;ﻮﺩ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺁﻧﭽﻪ ﺭﺍ ﻣﺎ ﻋﻠّﺖ ﻭ&= #65207;ﺮﺍﻳﻂ ﺁﻧﺮﺍ ﻧﻤﻴﺪﺍ&#= 65255;ﻴﻢ، ﺍﺗﻔﺎﻗﻰ ﻭﺗﺼ&#= 65166;ﺩﻓﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﺑ&= #65240;ﻮﻝ ﺍﻧﺸﺘﻦ ﺑﻰ ﻧﻈ&= #65252;ﻰ ﻫﺎﻯ ﺟﻬﺎﻥ ﻧﻈ&= #65166;ﻣﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻣ= 5166; ﻧﻤﻰ ﺩﺍﻧﻴﻢ ﭼ&= #65258; ﻫﺴﺘﻨﺪ. ﻫﻤﻪ ﺍ= ﻧﺴﺎﻧﻬﺎ ﺗﻔﮑﺮﺍﺕ ﻣﺎﺩ&#= 65263; ﻭ ﺟﺎﻫﻠﺎﻧﻪ،= 5261;ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻣﻘﺎﻡ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﮐﻪ ﺍﮔﺮ ﻭﺍﻗﻌ&= #65264; ﻫﻢ ﺑﺎﺷﺪ، ﺣﻘ&#= 65268;ﻘﻰ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺗ= ﻐﻴﻴﺮ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺴﺘﻰ= ; ﺩﺭﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴ&#= 65176;ﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﻟﺤظه اﻯ ﺗﻮﻗّﻒ ﺩﺭ &#= 65259;ﻴﭻ ﻣﻮﺭﺩﻯ ﻧﻴﺴﺖ. = ﻭﺩﺭﺍﻧﺴﺎﻥ ﻳﺎ ﺑﺴﻮﻯ ﺟﻠﻮ = ﻭﺗﮑﺎﻣﻞ،ﻭ ﻳﺎ ﺑﺴﻮﻯ ﻋﻘﺐ = ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65262;ﻋﻰ. ﺗﻨﻬﺎ ﻣﺘﻔﮑّ= 5198;ﻳﻦ ﺧﺪﺍ ﺟﻮ ﺻﺎﺣﺐ = ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻭﻧﻘ= 617;ﺎﺩ ﺧﻮﻳﺸﺘﻦ ﻫﺴﺘ&#= 65256;ﺪ ﮐﻪ ﻧﮕﺮﺍﻥ ﺁﻳ&= #65256;ﺪﻩ ﺑﻬﺘﺮﻣﻴﺒﺎﺷ= 5194;. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﻫﻢ ﺍﮐﻨﻮﻥ ﺗﺎ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻔﺖ ﻫﺰﺍﺭ A= 183;ﻠﻮ ﺗﺮ ﺭﺍ ﺭﻓﺖ. <span style=3D'mso-spacerun:yes'> </span>ﻭﺳﻤﺒ= 5262;ﻟﻴﻚ ﺩﻳﺪ،ﮐﻪ ﻫﺪﻑ &#= 65165;ﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ &= #65165;ﻳﻦ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺷ&= #65166;ﻳﺪ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ&#= 1548;ﺑﻴﺎﻥ ﺍﻫﻤﻴﺖ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﭼﮕ&= #65262;ﻧﮕﻰ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺍﺯ ﻫﺮ ﺃﻣﺮﻯ ﺩ= ﺭﺯﻧﺪﮔﻰ ﻭﺟﻬﺎﻥ، ﻭﺑﺰ= 5197;ﮔﺘﺮﻳﻦ ﺭﺍﺯ ﻫﺴﺘﻰ ﻫﻤ&= #65268;ﻦ ﺍﻣﮑﺎﻥ ﺑﺮﺩﺍ&#= 65207;ﺘﺴﻠﻮﮐﻰ،ﺍ᥷= 9; ﻫﺮ ﭘﺪﻳﺪﻩ ﻭ ﻫ= ﺮ ﺭﺧﺪﺍﺩ ﻭ ﭘﻴﺶ = ﺁﻣﺪﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﻫﺮ&= #64400;س ﻣﺴؤﻝﺍﻳﻦﺑﺮA= 193;ﺍﺷﺖﺳﻠﻮﮐﻰﺑ= ;ﺮﺍﻯﺁﻳﻨﺪﻩﺑ&#= 65260;ﺘﺮﺧﻮﺩﻣﻴﺒʋ= 66;ﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺑﺎ ﻏﺮ&= #65165;ﻳﺰ ﺷﺮﻭﻉ ﺑﮑﺎﺭ ﮐ&= #65198;ﺩ،ﻭﻣﺸﮑﻞ ﺑﻌﺪﻯ ﺩﺭ ﺻﺪﺩ = ﻳﺎﻓﺘﻦ ﻣﮑﺎﻧﻴﺰﻡﭼﮕ= 5262;ﻧﮕﻰ ﻋﻤﻞ ﻭﺍﺣﺪﻫﺎ&#= 65263; ﻣؤﻟّﻔﻪ ﻭﻣﺸ@= 401;ّﻠﻪ ﺍﻳﻦ ﻏﺮﺍﻳﺰ ﻭ&= #65165;ﺣﺴﺎﺳﺎﺕ ﺷﺪ. ﻳﺎ ﻳﻚ ﻭﺣﺪ= ;ﺕ ﻭﺟﻮﺩﻯ ﺑﻴﻦ ﭼ&= #65256;ﺪﻳﻦ ﻭﺍﺣﺪ ﻓﺮﺩﻯ،= 4400;ﻪ ﺩﺭ ﺟﻤﻊ ﺧﻮﺩ ﻧ= ﻴﺮﻭﻯ ﺟﺪﻳﺪﻯ ﺩﺍﺭﻧ&#= 65194;. ﭼﻪ ﻫﻴﺴﺘﺮﻯ ﺟ&= #65252;ﻌﻰ ﻭﺟﻨﻮﻥ ﻫﻤﮕﺎ&#= 65255;ﻰ ﻣﻴﺴﺎﺯﺩ. ﻭﻳﺎ = ﺗﮑﺎﻣﻞ ﺟﻤﻌﻰ،ﮐﻪ ﺍﻓ= 5198;ﺍﺩ ﻫﻢ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺭﺍ ﺑﺎﻧﻮﺍﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺮﺩ. = ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺑﺎﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﻋﺎﺩﻯ ﻭﻧﻮﺭﻣ&#= 65166;ﻝ ﮐﺎﺭﻯ ﻧﺪﺍﺭﻧ&#= 65194;،ﻣﮕﺮ ﺑﻴﻤﺎﺭﺍﻥ ﺩﺭ&#= 65193;ﺳﺮﺳﺎﺯ ﺩﻳﮕﺮﺍﻥ. ﻭﻟﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﺭﻭﺍﻥ &#= 65193;ﺭﻣﺎﻧﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭﻋﺎﻣﻞ ﻭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻮﺭﻣﺎﻝ ﺭﺍ ﺑﺴﻄﺢ ﺑﺎﻟ&= #65166;ﺗﺮ ﺍﻳﺪﺁﻝ ﻣﻴﺴّ= 5198; ﺧﻮﺩ، ﻳﺎ ﻣﻴﺴ&#= 1617;ﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﺎﻧﻨﺪ. ﻳ&= #64401;ﻰ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺍ&= #65199; ﺗﻪ ﭼﺎﻩ ﺑﺴﻄﺢ = ﺯﻣﻴﻦ ﺑﺎﻟﺎ ﻣﻴﺂﻭﺭ&#= 65193;،ﻭﻳﮑﻰ ﺍﻧﺴﺎﻥ ﺭﻭﻯ ﺯ&= #65251;ﻴﻦ ﺭﺍ ﺑﺂﺳﻤﺎﻥ ﻫ&= #65236;ﺘﻢ ﻧﻴﺰ ﺑﺎﻟﺎﻣﻴ&#= 65170;ﺮﺩ. ﺁﻧﮕﺎﻩ ﻣﺎﻫﻴ&#= 1617;ﺘﻬﺎ ﻭﮐﻤﻴّﺘﻬﺎ ﺩ= 5197; ﺑﺮﺍﺑﺮ ﮐﻴﻔﻴ&#= 1617;ﺘﻬﺎ ﻭ ﺍﻳﺪﺁﻝ ﻫﺎ ﻗ= ﺎﺑﻞ ﻗﻴﺎس ﻧﻴﺴﺘﻨ= 5194;. ﻭﺍﻧﺴﺎﻥ ﻋﺎﻗ&#= 65246; ﻭﺳﺎﻟﻢ ﻭﺧﻮﺍ&#= 65255;ﻨﺪﻩ ﻭﺷﻨﻮﻧﺪﻩ ﺍﻳ&#= 65254; ﻓﻠﺴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ، ﺧﻮﺩ ﺩﺍﻧﺪ ﻭﺧ&= #65194;ﺍﻯ ﺧﻮﺩ،ﮐﻪ ﭼﻪ ﻧ&#= 65176;ﻴﺠﻪ ﻭ ﻓﮑﺮ ﻳﺎ ﺍﻗﺪ= ﺍﻡ ﻭﻫﻤّﺘﻰ ﺍﺯ ﺧ&#= 65262;ﺩ ﻧﺸﺎﻥ ﺑﺪﻫﺪ. ﻭ= ﮐﻠﻴﺪ ﺁﻏﺎﺯﻳﻦ،ﺧﻮA= 165;ﺳﺘﻦ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ &#= 65251;ﻨﺎﺳﺐ ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﭘ= ﻴﺪﺍ ﺷﺪ ﺑﻬﻴﭻ ﺩﻳﻦ = ﻭﻣﺬﻫﺒﻰ ﺍﺭﺗﺒﺎﻁ ﻧﺪﺍ&#= 65197;ﺩ. ﮔﺮﭼﻪ ﻫﻤﻪ ﺍﻧ&= #65170;ﻴﺎﻯ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺷ= ﻬﻮﺩﻫﺎﻯ ﺧﻮﺩ ﺩﻳﺪﺍﺭ ﻭ = ﻣﺒﺎﺩﻟﻪ ﻋﺸﻖ ﻭ ﺳﭙﺎس ﺩ&= #65165;ﺷﺘﻬﺎﻧﺪ. ﺩﺷﻤﻨﺎﻥ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﺩﺭ= 5183;ﻪ ﺍﻭﻝ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻗﺸﺮﻯ، ﺗﻤﺎﻣ= 5264; ﻣﺬﺍﻫﺐ ﻭﺳﭙﺶ &= #65235;ﻠﺎﺳﻔﻪ ﻣﺎﺩﻩ ﮔﺮﺍ ﻫﺴ&= #65176;ﻨﺪ. ﻭﻧﻴﺰ ﻋﻠﻤﺎﻯ &= #65235;ﻴﺰﻳﻚ،ﮐﻪ ﮐﺎﺭﻯ ﺑﻌﻠﻤﺎ&#= 65263; ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧ&#= 65194;ﺍﺭﻧﺪ. ﻭﻟﻰ ﭘﺸﺖ ﺑﺂﻧ&= #65166;ﻥ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﮐﺎﺭﻭﺍﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65204;ﻮﻯ ﻳﻚ ﺭﻭﺷﻨﺎﺋﻰ&#= 1548;ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﻗﻠﺐ ﺗﺎA= 197;ﻳﮑﻰ ﻣﺎﺩﻩ ﻭﺟﻬﺎﻥ &= #65251;ﻴﺘﺎﺑﺪ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﺍﻳﻦ ﻧﻮﺭ ﭘﺮﺳﺘﻴﺪ&#= 65257; ﻭ ﭘﻴﮕﻴﺮﻯ ﺩﺭ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺸﻮﺩ. ﻭﻫﺮ ﻧ= ﻮﺭ ﺩﻳﮕﺮﻯ ﺩﺭ ﻫﺴ&= #65176;ﻰ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺑﺤﻘﻴﻘﺖ ﻧﻴﺴ&#= 65176;ﻨﺪ ﻭ ﻓﺮﻳﺒﻨﺪﻩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﻋﻠﻢ ﻧﻴﺰ ﻧﻮﺭ&= #65263; ﺍﺳﺖ،ﮐﻪ ﺳﻤﺖ &#= 64404;ﻴﺮﻯ ﺑﺴﻮی ﺤﻘﻴﻘت = 5255;ﺪﺍﺭﻧﺪ. ﺍﺯ ﻟﺤﺎﻅ ﻓﻠﺴ&= #65236;ﻰ ﺗﺮﺑﻴﺘﻬﺎ ﻭ ﺷ&= #65236;ﺎﻳﺎﺑﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ، &#= 64380;ﻪ ﺭﺳﺪ ﺑﺘﮑﺎﻣﻠ&#= 65166;ﺕ ﺭﻭﺣﻰ. ﻭ ﺭﻭﻣﺎ= ﻧﺘﻴﮑﻬﺎﻯ ﺍﻟﻬﻰ ﻋﺮﻓﺎﻧ&#= 65264; ﺭﺍ،ﺑﺮﺧﻰ ﻣﺴ= 5156;ﻟﻪ ﺍﺿﺎﻓﻪ ﺷﺪﻥ ﭼ&= #65268;ﺰﻯ ﺑﺮ ﭼﻴﺰﻯ ﻣﻴﺪ&= #65165;ﻧﻨﺪ. ﻭﻟﻰ ﺍﻣﻮﺭ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﺍﻟﻬﻰ ﺍﺿﺎﻓ&= #65258; ﺷﺪنی ﻨﻴﺴﺖ. ﺑ&#= 65248;ﮑﻪ ﺗﺒﺪﻳﻞ ﭼﻴﺰﻯ &= #65169;ﭽﻴﺰ ﺩﻳﮕﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺍﺯ ﺗﺤﻮ&= #65267;ﺮ ﻭﺗﺤﻮﻳﻞ ﻭﺗﻤ&#= 65208;ﻴﻞ ﻭﺗﺸﺒﻴﻪ ﻭ ﺗﻐ&= #65268;ﻴﺮﻯ ﻣﻴﮕﻮﻳﻨﺪ، ﮐ= 5258; ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳ&#= 65194;ﻯ ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪ&#= 65259;ﺪ،ﮐﻪ ﺑﺰﻧﺪﮔﻰ ﻣﺎﺩ&#= 65263; ﻣﻴﺪﻫﺪ. ﻭﻟﻰ ﺗ= ﻐﻴﻴﺮﺍﺕ ﺧﺎﺹ ﺩﺭ ﺭﻭﺍﻥ = ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺣﻴﺎﻧ&#= 65166; ﻣثبت ﻭﺗﮑﺎﻣʌ= 48;ﻰ ﻭﺍﮐثرﺍ ﻣﻨﻔA= 264; ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65183;ﺎﻫﻞ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺑﻴﺎﻣﻮﺯﺍﻧﺪ. &= #65261;ﻳﺎ ﻣﺮﺩﻫﺎﻯ ﮐﻪ ﺑ&= #65192;ﻮﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #64400;ﻨﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭ&= #65261;ﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻋﻠﻤ&#= 65264; ﺩﺭ ﺻﺪﺩ ﺗﺤﻠﻴ&= #65246; ﻭﺗﻔﮑﻴﻚ ﻏﺮﺍ&#= 65267;ﺰ ﺍﺯ ﻫﻢ،ﻭﺍﺯ ﻋ&#= 65248;ل ﺁﻧﻬﺎ،ﻭﺍﺯ ﺍ= 5187;ﺘﻤﺎﻟﺎت ﺒﻬﺘﺮﻯ ﺍﺯ ﺁﻧ&= #65260;ﺎ ﺑﺮﺁﻭﺭﻧﺪ، ﮐ= 5258; ﺗﺎﮐﻨﻮﻥ ﺭﺍﻩ &= #65193;ﺭﺍﺯﻯ ﺭﺍ ﻃﻰ ﻧﮑﺮﺩه اﻧﺪ. ﻭﺳﺮ ﺷﺐ ﺗ= ﺎﺭﻳﮑﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻫﺴ&= #65176;ﻨﺪ . ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ= ﺍﻟﻬﻰ، ﺑﺂﺧﺮ ﺷﺐ ﻭ ﺳﺤ= ﺮﮔﺎﻩ ﺍﻳﻦ ﻭﺟﻮﺩ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪه اﻧﺪ، @= 400;ﻪ ﺑﻨﻮﺭﺑﺎﻣﺪﺍ= 5193;ﻯ ﺧﻮﺭﺷﻴﺪ ﺣﻘﻴ&#= 65240;ﺖ ﺭﺍ ﺭﺳﻴﺪه اﻧ= 5194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺗﺤﻠﻴﻞ ﻭﺗﺠﺰ&#= 65267;ﻪ ﻭﺗﻔﮑﻴﻚ،ﺩﺭ = 5165;ﻣﺮ ﮐثیر ﻭﮐثرﺕ،= ﻭﺍﻣﻮﺭ ﻣﺎﺩﻳّﺎت این اﻣﮑﺎﻥ ﻫﺴﺖ،@= 400;ﻪ ﺗﻔﮑﻴﻚ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ ﻭﻳﺎ ﺑﻨﺘﺎﻳﺠ&#= 65264; ﻣﻮﺭﺩ ﻧﻈﺮ ﺑﺮ&= #65203;ﺎﻧﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺗﺤﻠ&= #65268;ﻞ ﻫﺎ ﺑﺎﻓﺮﺍﺩ ﻣ&= #65208;ﮑّﻠﻪ ﺁﻥ،ﺩﺭ ﺍﻣﻮﺭ= 5231;ﻴﺮ ﻣﺎﺩﻯ ﻭﺭﻭﺣﻰ &= #65255;ﻴﺴﺖ. ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﺎ = ﺟﻬﺎﻧﻰ ﭘﻴﭽﻴﺪﻩ ﻭﺳﺮ&#= 65267;ﻊ،ﻭﻫﻤﻪ ﺟﺎﻧﺒﻪ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺗﻔﮑﻴﻚ، ﺍﺯ ﺗ&#= 65232;ﻴﻴﺮﺍﺕ ﻭ ﺗﺤﻮﻟﺎﺕ ﻭﺗ&= #65198;ﮐﻴﺒﺎﺕ ﻣﺎﻫﻮﻯ،ﺍﻳﻦ = 5175;ﻐﻴﻴﺮﺍﺕ ﺳﺮ ﺩﺭ ﻧﻤﻰ ﺁﻭ= ﺭﻳﻢ. ﮐﻪ ﺍﻣﻮﺭ ﺫﺍﺗ&= #65264; ﻭﺭﻭﺣﻰ ﻭﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ،ﭼﻪ ﺭﺳﺪ ﺑﺎﻣﻮﺭ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﻟﻬﻰ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﻏﻴﺒﻰ ﻭﻧ&= #65268;ﺎﻣﺪﻩ ﻭﻧﺎﺩﻳﺪﻩ،ﮐA= 258; ﺗﻔﮑﻴﻞ ﻋﻮﺍﻣ&#= 65246; ﻭ ﺷﺮﺍﻳﻂ ﺍﺯ ﻫ= ﻢ ﺗﻨﻬﺎ ﮐﺎﺭ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻄﻠﻖ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺍﻧﺴﺎﻥ ﻭﺗﻤﺎ&#= 65251;ﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺣ&#= 65176;ﻤﺎﻟﻰ ﺑﺎﻟﺎﺗﺮﺍﺯ ﺍ&#= 65255;ﺴﺎﻥ. ﻭﺩﺭ ﻗﺪﺭﺗﻬﺎ&#= 65263; ﻋﻘﻠﻰ ﻭﺗﺼﻮﺭ&#= 65263; ﺑﺮﺍﻯ ﺗﻔﮑﻴﻚ &= #65261; ﺑﺮﺭﺳﻰ ﺟﺰﺋﻴ&#= 1617;ﺎﺕ. ﺁﻧﻬﻢ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﻣﺘﻔﮑّﺮﻯ ﮐﻪ &#= 65251;ﻘﺎﻡ ﻋﻘﻠﻰ ﻭﺭﻭﺣﻰ &= #65165;ﻭ،ﺧﻮﺩ ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴ&= #65198; ﻣثبت ﺑﻬﺘﺮ ﻭA= 267;ﺎ ﻣﻨﻔﻰ ﺑﺪﺗﺮ ﻭ&= #65193;ﺭ ﻫﺮ ﻟﺤﻈﻪ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺣﺎﻝ ﻋﻘﻞ ﺑﺸﺮ&= #65263; ﻣﻴﺨﻮﺍﻫﺪ ﺳﺮ &= #65165;ﺯ ﻋﻘﻠﻬﺎﻯ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺧ= ﺪﺍﻳﺎﻥ ﺁﻥ ﻣﺮﺍﺗﺐ ﺍﻧ&= #65262;ﺍﻉ ﺳﺮ ﺩﺭ ﺑﻴﺎﻭﺭ&= #65193;. ﻣﮕﺮ ﻋﺎﻗﻠﺎﻧ&#= 65258; ﺗﺮ ﺍﻳﻦ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑ&= #65154;ﻳﻨﺪﻩ ﻫﺎﻯ ﻋﻘﻠﻰ ﺑﺮ&= #65175;ﺮ ﺑﺮﻭﺩ،ﻭﺁﻧﮕA= 166;ﻩ ﻣﻄﺎﻟﻌﻪ ﮐﻨﺪ. = ﻣﮕﺮ ﺍﻃﻔﺎﻝ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺍﻓﮑﺎﺭ ﭘﺪﺭﺍ&#= 65253; ﺧﻮﺩﺭﺍ ﺑﺸﻨﺎ&#= 65203;ﻨﺪ،ﻣﮕﺮ ﺧﻮﺩﺍﻭﻝ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺷ&#= 65262;ﻧﺪ. ﭼﻮﻥ ﭼﺸﻢ ﺗﻦ ﻭ= ﭼﺸﻢ ﺩﻝ ﻭ ﻋﻘﻞ ﺍﻧﺴ= ﺎﻥ،ﻣﺤﺪﻭﺩ ﺩﺭ ﺩﻳﺪﻥ ﻭﻓﻬ&= #65252;ﻴﺪﻥ ﺍﺳﺖ. ﺑﺮﺍﻯ ﻣﺮ= ﺍﺗﺐ ﺑﺮﺗﺮ، ﻧﻴﺎﺯ &#= 65169;ﭽﺸﻤﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﺟﺎﻯ ﺗﻌﺠّﺐ ﻧﻴﺴﺖ &#= 64400;ﻪ ﺑﮕﻮﺋﻴﻢ،ﺍﻧA= 204;ﺎﻥ ﺑﺸﺮﻯ ﺗﺎ ﻫﻨﻮ&= #65199; ﺩﺭ ﺑﺸﺮﻳّﺖ ﺧ&#= 65262;ﺩ ﮔﺮﻓﺘﺎﺭ ﺍﺳﺖ &= #65255;ﻤﻴﺘﻮﺍﻧﺪ ﺍﻫﻤﻴﺖ ﻋﺮﻓﺎ&#= 65253; ﻭ ﺍﻣﻮﺭﺍﻟﻬﻰ &= #65261; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﻫﺪﻓﻬﺎﻯ ﺍﻟﻬﻰ ﺭﺍ،ﺩﺭ &#= 65175;ﻤﺎﻡ ﺁﻓﺮﻳﻨﺸﻬﺎ ﺭ&#= 65165; ﺑﻔﻬﻤﺪ. ﻣﮕﺮ ﺧ= ﻮﺩ ﺩﺭ ﺻﺪﺩ ﻳﺎﻓﺘ&= #65254; ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮ&#= 65263;،ﻭﻟﻮ ﺃﻧﺪﻙ ﺩﺭ ﭼﺸﻢ = ﻭ ﻋﻘﻞ ﮐﻨﻮﻧﻰ ﺧ&= #65262;ﻳﺶ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭﻋ= ﻘل اﻧﺴﺎن ﺒﺎ ﺁﻣ= 5262;ﺯش ﻨﻴﺮﻭﻣﻨﺪ ﻧﻤ&#= 65268;ﺸﻮﺩ،که ﺪﺭ ﻋﻠﻢ ﻣﺎﺩﻯ = ﻣﻴﺸﻮﺩ، ﻭﻟﻰ ﻋﻘﻞ ﺁﻳﻨ&= #65194;ﻩ ﺑﻴﻦ،ﺗﻨﻬﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺳﻠﻮﻙ ﺍA= 247;ﻬﻰ ﻭ ﺗﻐﻴﻴﺮﻣﺎﻫ&#= 65268;ّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪ&#= 65197;ﺟﺎﺗﻰ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65165;ﺯ ﺍﻣﻮﺭ ﻏﻴﺒﻰ ﻭ&= #65165;ﻟﻬﻰ ﻭ ﺭﻭﺣﻰ ﻭﻋﻘﻠ&= #65260;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺩ&= #65197;ﻳﺎﺑﺪ. ﻭﻳﺎ ﻫﻤﺎﻥ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﺩﻝ ﺍﺯ ﺁﻟﻮﺩﮔ&= #65264; ﻫﺎ ﻭ ﻟﮑﻪ ﻫﺎﻯ= ﮐﻮﺭ ﮐﻨﺪﻩ ﺩﻝ و فک= 585; ﺍﺯ ﻣﻌﺎﻳﺐ ﻭﻣ&= #65236;ﺎﺳﺪ ﺭﻭﺍﻥ،ﮐﻪ ﺧﻮ= 5193;ﺍﻧﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁ&#= 65255;ﻬﺎ ﺭﺍ ﺑﺒﻴﻨﺪ ﻭﺑ&= #65236;ﻬﻤﺪ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺘﻮﺍ&= #65255;ﺪ ﺁﻧﺮﺍ ﺍﺯ ﺑﻴﺦ = ﻭﺑﻦ ﺍﺯ ﺭﻳﺸﻪ ﺑﻴﺮ&= #65261;ﻥ ﺑﮑﺸﺪ. ﮐﻪ ﺍﻳﻦ= ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ،ﺁﻧA= 260;ﻢ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ . ﺍﺻﻮ= ﻟﺎ ﺑﻴﻨﺶ ﺃﺗﻤﻴﺴ&#= 65250; ﻭﺟﺰﺋﻰ ﺑﻴﻨﻰ&#= 1548;ﮐﺎﺭ ﻋﻠﻢ ﻭ ﻋﻠﻤﺎﻯ = ﻓﻴﺰﻳﻚ، ﻭﻋﻤﻞ ﻋﮑس ﮐﺎ&#= 65197; ﮐﻠّﻰ ﺑﻴﻨﻰ ﻭ&#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺳﺎﺧﺘﻦ &= #65261; ﻫﺪﻑ ﺻﻴﺮﻭﺭﺕ &= #65261; ﺷﺪﻥ ﻭ ﺗﮑﺎﻣﻞ = ﺭﻭﺣﻰ ﺍﺳﺖ. ﮔﻮﺋﻰ ﻋﻠ= ﻤﺎ ﺯﻧﺪﻩ ﺭﺍ ﺃﻭﻝ = ﻣﻰ ﮐﺸﻨﺪ،ﺑﻌﺪ ﻣ= 5220;ﺎﻟﻌﻪ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ،ﻣﺮﺩﻩ &#= 65197;ﺍ ﺯﻧﺪﻩ ﻣﻴﮑﻨﻨ&#= 65194;،ﺑﻌﺪ ﻣﻄﺎﻟﻌﻬﺎﻣﮑ= 5166;ﻧﺎﺕ ﺁﻥ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;. ﺍﻣﻮﺭ ﺭﻭﺍﻧﻰ &= #65261; ﻣﺘﺎﻓﻴﺰﻳﻚ ﻗ&#= 65166;ﺑﻞ ﺗﻔﮑﻴﻚ ﻭ ﺗﺠﺰ&= #65267;ﻪ ﻭ ﺗﺤﻠﻴل ﻨﻴﺴ&#= 65176;ﻨﺪ. ﭘس ﻫﺮﺟﺎ ﮐﻪ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﺑﺎﺷﺪ،= 5261;ﮐﻠّﻰ ﺑﻴﻨﻰ ﺑﺸﻮﺩ،= 5261; ﺟﻨﺒﻪ ﻫﺎﻯ ﮐﻴ&= #65236;ﻰ ﺭﺍ ﺗﻮﺟّﻪ ﮐﻨ&#= 65194;، ﻭﻧﻪ ﺟﻤﺒﻪ ﻫﺎ&= #65263; ﮐﻤّﻰ،ﺁﻧﮕﺎʌ= 57; ﺍﻳﻦ ﻋﻠﻢ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﻚ ﺍﺳﺖ. ﻭ ﻋﻠﻮﻡ ﻣ= ;ﺎﺩﻯ ﻭﺑﺸﺮﻯ ﻭﺗﺤﺼ&#= 65268;ﻠﺎﺕ ﺩﺍﻧﺸﮕﺎﻫﻰ، = 5261;ﮐﺴﺐ ﺩﺍﻧﺶ ﺍﺯ ﮐﺘﺎ&= #65169;ﻬﺎ ﻣﻨﺤﺼﺮ ﺑﺎﻣﻮ&#= 65197; ﮐﻤّﻰ ﻭ ﻗﺎﺑﻞ &= #65175;ﻔﮑﻴﻞ ﺑﺠزء ﻣﻴﺒﺎﺷA= 194;. ﺗﺤﻠﻴﻞ ﭘﺪﻳﺪ&#= 65257; ﻫﺎ ﮐﻪ ﺃﻣﺮﻯ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩﻯ ﻭﮐﻠّ= 5264; ﻫﺴﺘﻨﺪ،ﻧﻤﻴA= 176;ﻮﺍﻧﻨﺪ ﺑﻘﻄﻌﺎﺕ ﺍﻭﻟ&#= 65268;ﻪ ﺧﻮﺩ،ﺩﺭ ﺍﻣﻮ= 5197; ﺭﻭﺍﻧﻰ ﻭ ﻓﻬﻢ = ﻭ ﺑﺮﺩﺍﺷﺖ ﺍﻧﺴ&#= 65166;ﻥ ﺷﻮﺩ. ﮐﻪ ﺍﻧﺴﺎ= ﻥ ﻫﺮﭼﻘﺪﺭ ﺟﺰﺋ&#= 65264; ﺗﺮ ﻧﻈﺮ ﮐﻨﺪ،&#= 65169;ﺎﺯ ﺑﺎ ﮐﻠّﻰ ﺩﻳﮕ&#= 65198; ﻭ ﭘﻴﭽﻴﺪﻩ ﺗﺮ&= #65263; ﺭﻭﺑﺮﻭ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﻋﺮﻓﺎﻥ ﻭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭﺗﻘﺮﺏ &= #65169;ﻴﺸﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ،ﺍA= 199; ﻃﺮﻳﻖ ﮐﻠّﻰ ﺗ&#= 65198; ﺑﻴﻨﻰ،ﻭﮐﻴﻔA= 264; ﺗﺮ ﺑﻴﻨﻰ ﻣﻴﺴ&= #1617;ﺮ ﺍﺳﺖ. ﺍﮔﺮ ﺍﻭﻝ= ﻋﻘﻞ ﻭﻗﺪﺭﺕ ﺍﺩﺭﺍ&#= 64400;ﻰ ﺍﻳﻦ ﮐﻠّﻰ ﻫﺎ &= #65197;ﺍ ﭘﻴﺪﺍ ﮐﻨﺪ. ﭼﻮ= ﻥ ﻧﻈﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺫﻫﻦ ﺧﻮﺩ،ﭼﻪ &#= 65169;ﺪﺍﻧﺪ ﻳﺎ ﻧﺪﺍﻧﺪ، ﻳ&#= 65242;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺃﻣﺮ ﺍﻧﺘﺰʋ= 65;ﻋﻰ ﺍﺳﺖ. ﻳﻌﻨﻰ ﮐﺎ= ﺭ ﻣﺨﺼﻮﺻﻰ ﺩﺭ ﺫ&= #65259;ﻦ ﺗﺎ ﻓﺮﺿﺎ ﺑﺘﻮ&= #65165;ﻥ ﻧﺎﻡ ﻓﻬﻢ ﺑﺮﺁ&= #65253; ﮔﺬﺍﺷﺖ. ﺩﺭ ﻣﻮ= ﺭﺩ ﺣﻴﻮﺍﻧﺎﺕ ﮐﻪ &= #65259;ﻨﻮﺯ ﺑﺎﻣﻮﺭ ﻋﻘﻠﻰ &= #65193;ﺭ ﮐﻤﺎﻝ ﺑﻴﺸﺘﺮ &= #65255;ﺮﺳﻴﺪه اﻧﺪ،ﺷﺎﻳﺪ ﺑA= 176;ﻮﺍﻥ ﺑﺼﻮﺭﺕ ﮐﻤّﻰ &#= 64344;ﺪﻳﺪﻩ ﻫﺎﻯ ﺟﺴﻢ ﻭﺭﻭ&= #65165;ﻥ ﺁﻧﻬﺎ ﺭﺍ ﻣﻄﺎ&= #65247;ﻌﻪ ﮐﺮﺩ. ﻭﻟﻰ ﺩﺭ ﺍ= ;ﻓﻌﺎﻝ ﺍﻧﺴﺎﻧﻰ ﭼﻨﺎ&#= 65253; ﺑﺴﺘﮕﻰ ﺭﻭﺍﺑ&#= 65218; ﺑﻬﻢ ﭘﻴﭽﻴﺪﻩ &= #65165;ﺳﺖ،ﮐﻪ ﻫﻤﻪ ﺁﻥ ﺭﻭﺍﺑ&= #65218; ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺩ&= #65261;ﺭ ﻭﺭﻭﺍﺑﻂ ﻓﻌﻠ&#= 65264; ﺍﻧﺴﺎﻥ ﺑﺎ ﺧﻮ&= #65193;ﺵ ﻭﺑﺎﻃﺒﻴﻌﺖ،A= 267;ﮑﺠﺎ ﺩﺭﻧﺎﺧﻮﺩﺁﮔ= 5166;ﻫﺎﻭ ﺑﻬﻢ ﭘﻴﻮﺳﺘﻪ &= #65259;ﺴﺘﻨﺪ ﮐﻪ ﺍﻣﮑﺎﻥ ﺗﺸ&= #65192;ﻴﺺ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 65153;ﻧﻬﺎ،ﻭ ﺍﺯ ﺳﻮﺍﻳﻖ ﮔﺬ&= #65207;ﺘﻪ ﻭﮐﻨﻮﻧﻰ ﺁﻧﺎ&#= 1606; ﻨﻤﻴﺘﻮﺍﻥ ﺳﺮ &= #65193;ﺭﺁﻭﺭﺩ. ﻭﻫﻴﭻ ﻳﻚ ﺍﺯ ﺷ= ﺮﺍﻳﻂ ﮐﻪ ﻓﺮﺽ ﻫﻢ ﺑﺸ= ﻮﺩ،ﻧﻤﻴﺘﻮﺍA= 253; ﺑﭽﻴﺰﻯ ﺭﺳﻴﺪ. = ﮐﻪ ﺧﻮﺩ ﺟﻬﺎﻧﻰ ﺍ&= #65199; ﺷﺮﺍﻳﻂ ﺩﻳﮕﺮ&#= 65263; ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﺑﺨﺼﻮﺹ ﮐﻪ ﺣﺎ&= #65247;ﺖ ﺍﻳﺴﺘﺎﺋﻰ ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ ﻭﻫﺮﻟ&#= 65188;ﻈﻪ ﺩﺭﺍﻳن ﺁﺯﻣﺎ= 5267;ﺸﮕﺎﻩ ﺭﻭﺍﻥ ﺍﻳﻦ ﻋﻮ&= #65165;ﻟﻢ ﺯﻳﺮ ﻭﺭﻭ ﻣﻴﺸ&= #65262;ﻧﺪ. ﻭﺗﺮﮐﻴﺒﺎﺕ ﻭ &= #65165;ﺣﻮﺍﻝ ﻭﺗﻐﻴﻴﺮﺍﺕ ﺗ&#= 65166;ﺯﻩ ﺍﻯ ﻣﻴﻴﺎﺑﻨﺪ. = ﭘس ﺍﻧﺴﺎﻥ ﻳﻚ ﻭﺍ&= #65187;ﺪ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #65267;ﺎﻓﺘﻪ،ﻭ ﻳﻚ ﮐﻠّﻰ ﻣﺘّ= 5188;ﺪ ﺍﺯ ﺍﺟﺰاء ﺧﻮ= 5193; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻗ= ﺎﺑﻞ ﺗﻔﮑﻴﻚ ﺍﺯ ﻫﻢ = ﻧﻴﺴﺘﻨﺪ. ﮔﻮﺋﻰ ﺑﺎﻋث ﮐ&#= 65208;ﺘﻦ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193; ﺍﮔﺮ ﺟﺰﺋﻰ ﺭﺍ = ﺍﺯ ﺍﻳﻦ ﮐﻞّ ﺑﺨﻮ&#= 65165;ﻫﻴﻢ ﺟﺪﺍ ﮐﻨﻴﻢ ﻭﻟ&= #65196;ﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺑﺠﺎﻯ ﺍﻳﻦ ﺗﻔﮑﻴﻚ،= 5193;ﺭ ﻳﻚ ﮐﺎﺭ ﻣﻌﺠﺰ&= #65257; ﺁﺳﺎ،ﺁﻧﻬﻢ ﺑ= 5194;ﺳﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65203;ﺎﻟﻚ ﮐﻞّ ﮔﺬﺷﺘﻪ ﻫ&#= 65166;،ﻭ ﺗﻤﺎﻡ ﺷﺮﺍﻳﻂ &= #65187;ﺎﻝ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165;،ﺩﺭ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ، ﻳﮑﺠﺎ ﺑﺪﺭﻳﺎ &= #65251;ﻰ ﺭﻳﺰﺩ ﻭﺷﺴﺘﺸ&#= 65262; ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﻣﻴﮑﻨﺪ. ﮐﻪ ﮐﺎ= ﺭﻯ ﺷﺒﻴﻪ ﺑﻤﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ. ﺁ= ;ﻧﮕﺎﻩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65175;ﺤﻠﻴﻪ ﻫﺎ ﻭ ﺗثبیت ﺷA= 192;ﺼﻴّﺖ ﻓﺮﺩﻯ ﺟﺪﻳﺪﻯ &= #65197;ﺍ ﺑﺴﺎﻟﻚ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﺑﺎﺯ ﺩﺭ ﻣﺮ= ﺍﺣﻞ ﻣﺘﻌﺪﺩﻯ ﺍﺳﺖ. = ﻭ ﻫﺮﮐس ﺗﺎﺳﺮﺣ= 5194;ّ ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 64401;ﺎﻧﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻣﻴﺘﻮﺍﻧﺪ ﺁﻧ&#= 65260;ﺎ ﻣﺘﺤﻘﻖ ﺑﺎﺷﺪ. = ﮐﻪﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 1617;ﺪ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ،ﻭﺷﺎﻳﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺭﺍ &= #65169;ﺮﺍﻯ ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﮐ&= #65256;ﺪ. ﻭ ﺳﺮﻧﻮﺷﺖ ﻧﻴ&= #64401;ﻮﺋﻰ ﺑﺴﺎﺯﺩ،ﺁﻧﮕA= 166;ﻩ ﺣﺴﺮﺕ ﻧﺒﺮﺩ، &#= 64400;ﻪ ﭼﺮﺍ ﺩﺭ ﺗﻦ ﻭ ﺫ= ;ﻫﻦ ﻭ ﺭﻭﺍﻥ ﻭ ﻋﻘﻞ= ﻭ ﺻﻔﺎﺕ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﻋﻘﺐ ﺗﺮ ﺍﺳﺖ. ﭼ= ;ﺮﺍ ﺳﻴﺎﻩ ﭘﻮﺳﺖ ﺷ&= #65194;ﻩ، ﻭﻳﺎ ﺳﺮﻧﻮﺷﺖ &= #65235;ﻘﻴﺮﻯ ﺩﺍﺭﺩ. ﻭ ﻳﺎ ﺗﻮ= ;ﺍﻥ ﻓﻬﻢ ﺳﺮ ﮐﻠﺎس &= #65197;ﺍ ﻧﺪﺍﺭﺩ. ﺍﻣﺮﻭ&= #65199; ﺑﺎﻳﺪ ﺑﻔﮑﺮ ﻓ&= #65198;ﺩﺍ ﺑﻮﺩ،ﻳﺎﻫﻤﺎA= 253; ﺗﮑﺎﻣﻠﺎﺕ ﻫﺮ&#= 64380;ﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﺰ&= #64400;یه هاﻯ ﻧﻔس ﻋﻤﻴA= 238; ﺗﺮ،ﻭﮐﺴﺐ ثوʋ= 65;ﺑﻬﺎﻯﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65261;ﺗﻮﻟﺪ ﺑﻌﺪﻯ،ﻭﮐﺴﺐ = 5251;ﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ت اﻟﻬﻰ ﺑﺎﻟﺎﺗ= 5198;،ﻭﺳﭙس ﺑﮑﺴﺐ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻫﺮﭼﻪ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺭﺑﺎﺯﮔﺸﺖ ﺍ&#= 65261;ﻟﻴﺎی اﻟﻬﻰ ﺑﺨﻠﻖ . <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ،ﻫﺮﮔA= 200; ﺍﻧﺴﺎﻥ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ،ﻭ ﻗﺪﺭﺕ ﺍﻳﻦ ﺭﺍ = ﻧﺪﺍﺭﺩ،ﮐﻪ ﺗﻤﺎﻣﻰ ﺷﺮاﻳ= 5218; ﺑﻰ ﻧﻬﺎﻳﺖ ﺭﺍ = ﺑﺮﺷﻤﺮﺩ. ﻭ ﻗﺎﺑﻞ ﺗﻔﮑﻴ&= #65242; ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﻧ&= #65252;ﺎﻳﺪ. ﺁﻧﻬﻢ ﺑﺎ ﺗﺤﻠ&= #65268;ﻞ ﮐﺸﻨﺪﻩ ﺳﻮﮊﻩ &= #65199;ﻧﺪﻩ،ﻭ ﺗﺤﻠﻴﻞ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﮐﻠّﻰ ﺍﻧﺴﺎﻥ &#= 65251;ﻮﺭﺩ ﻣﻄﺎﻟﻌﻪ،ﻭﻳA= 166; ﺟﺪﺍ ﮐﺮﺩﻥ ﭘﺪ&= #65267;ﺪﻩ ﻫﺎ ﺍﺯ ﻫﻢ،ﻭﺍ&#= 65199; ﺷﺮﺍﻳﻂ ﻭﺟﻮﺩ&#= 65263; ﺍﻧﺴﺎﻥ ﻣﻮﺭﺩ &= #65251;ﻄﺎﻟﻌﻪ. ﺷﺎﻳﺪ ﺩﺭ ﻃﻔﻞ = ﻭﺣﻴﻮﺍﻥ ﻭ ﺑﻴﻤﺎﺭﺍﻥ ﺭ&= #65261;ﺍﻧﻰ،ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﭘﻴﭽﻴ&#= 65194;ﻩ ﺗﺮ ﺑﺎﺷﺪ، ﮐﻪ &= #65203;ﻮﮊﻩ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌ&#= 65258; ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺤﻘﻖ= ; ﻫﻤﮑﺎﺭﻯ ﻧﺪﺍﺭﺩ. ﻭﭘﺎﺳ&= #65192;ﻰ ﺩﺭﺳﺖ ﻧﻤﻴﺪﻫ&#= 65194;،ﻳﺎ ﻧﻤﻴﺪﺍﻧﺪ ﭼﻪ &= #64344;ﺎﺳﺦ ﺑﺪﻫﺪ. ﺍﻣﺎ ﺩﺭ= ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﻭ ﻋﺎﻗﻞ = ﻭﺳﺎﻟﻢ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ،ﮐﻪ ﺗﺤﻘﻴﻖ ﺩﺭ ﺷﺨ&= #65212;ﻴّﺖ ﻓﺮﺩﻯ ﺳﺎﻟﻚ ﻣ&= #65268;ﻨﻤﺎﻳﺪ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭﺳﺖ ﺗﺮ= ﻳﻦ ﭘﺎﺳﺦ ﻭ ﻋﻤﻴﻖ = ﺗﺮﻳﻦ ﺣﻘﺎﻳﻖ ﺍﺣﻮﺍ&#= 65247;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻧﻪ ﻋﻴﺒﻰ ﺭﺍ ﺣ= ﺬﻑ ﻣﻴﮑﻨﺪ،ﻭﻧﻪ = 5211;ﻔﺖ ﻧﻴﮑﻮﻯ ﺭﺍ ﺑﺎ = ﻣﺒﺎﻟﻐﻪ ﻣﻴﮕﻮﻳﺪ. ﺳﺎﻟ&= #65242; ﺑﺎ ﻫﺮ ﭘﻴﺸﺮﻓ&= #65174; ﺗﮑﺎﻣﻠﻰ، ﭘﺎ= 5203;ﺨﻬﺎﻯ ﺩﺭﺳﺖ ﺗﺮ ﻭ ﺻﺎ= ﺩﻕ ﺗﺮ ﺍﺭﺍﺋﻪ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻧﺪﺍﻧﺴﺘﻪ ﺍ&#= 65199; ﻣﺨﻔﻰ ﮐﺮﺩﻥ ﺣ&= #65240;ﺎﻳﻖ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺩ&= #65261;ﺭ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﻧ= ﻔس ﺁﻟﻮﺩﻩ ﻫﺮ ﺍﻧ&= #65204;ﺎﻥ ﻏﻴﺮﺳﺎﻟﻚ ﻭﺗ&#= 65200;ﮐﻴﻪ ﻧﺸﺪﻩ، ﺟﺰ ﺩﺭ&#= 65261;ﻍ ﮔﻮﺋﻰ ﻭ ﻣﺨﻔﻰ = ﮐﺎﺭﻯ ﻧﺪﺍﺭﺩ. ﭼﻮﻥ ﺗ= ﺮس ﺍﺯ ﺭﺳﻮﺍﺋﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ. ﻭﺑﺪﻧﺒ&= #65166;ﻝ ﺩﻓﻊ ﺿﺮﺭﻯ ﺍﺯ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﭼﻪ = ﺑﻬﺘﺮ ﮐﻪ ﭘﺎﺳﺨﻰ ﺑﻨ&= #65236;ﻊ ﺧﻮﺩ ﺑﺪﻫﺪ. ﭘس = ﻫﻴﭻ ﮔﺎﻩ ﺣﺴﻦ ﻧﻴّ&#= 65176;ﻰ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﻚ = ﻧﻴﺴﺖ. ﻭﻫﺮ ﻧﻴﺮﻧﮓ ﻭ&= #65175;ﻮﻃﺌﻪ ﻭ ﻧﻘﺶ ﮐﺎﺫﺏ،&#= 65261; ﺍﻳﻔﺎﻯ ﺭﻟﻬﺎ&#= 65263; ﻋﺠﻴﺐ ﻭ ﺳﻴﺎﺳ&= #65174; ﺑﺎﺯﻯ ﻭﻣﺪﻳﺮ&#= 65267;ﺖ ﺧﻮﺩﺭﺍ ﻫﻨﺮ ﺧ&= #65262;ﺩ، ﻭﺿﺮﻭﺭﻯ ﻭﻟﺎ&#= 65199;ﻡ ﻣﻴﺪﺍﻧﺪ، ﻭﻣ= 5228;ﻘﻮﻝﻭ ﺑﺎ ﺩﻟﻴﻞ ﻣﺤﺴ&= #65262;ﺏ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﻫﻴﭽﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﻣﺤﮑﻮ&= #65249; ﻧﻤﻴﮑﻨﺪ، ﮐﻪ &#= 64380;ﺮﺍ ﺩﺭﻭﻍ ﻣﻴﮕﻮﻳ&#= 65194;. ﻭ ﻫﺮ ﺩﺭﻭﻏﻰ ﺭ= ﺍﺑﺎﻳﺪ ﺑﺎ ﺩﻫﻬﺎ ﺩﺭﻭ&= #65229; ﺩﻳﮕﺮ ﺩﻧﺒﺎﻝ &= #64400;ﺮﺩ ﮐﻪ ﺭﺳﻮﺍ ﻧﺸﺪ.= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻣﮑﺘﺐ ﮔﺸﺘﺎﻟ&#= 65174;، ﻭﺗﻮﺟّﻪ ﺑﮑﻞ &#= 65251;ﻮﺟﻮﺩ ﻫﺮ ﻋﮑس ﺍﻟﻌﻤ&#= 65248;ﻰ ﺭﺍ ﻣﺮﺑﻮﻁ ﺑﺘ&= #65252;ﺎﻡ ﻣﺤﺮﮐﻬﺎ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ ﮔﺮﭼﻪ ﺁﻧﺮﺍ ﺩ&= #65197; ﺍﺷﮑﺎﻝ ﻣﺨﺘﻠ&#= 65234; ﻣﻤﮑﻦ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ ﭼﻮﻥ ﻣﺤﺮﮐﻬﺎ&#= 65263; ﺟﺪﻳﺪ ﺭﺍ ﺩﺭﮐ&= #65166;ﺭ ﺷﺪﻥ ﻭﺍﺭﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ﻭ ﻳﺎ ﺣﺘﻤﺎ ﻣﺤ= ﺮﮐﻬﺎ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ = ﺑﻴﮑﺪﻳﮕﺮ ﺗﺒﺪﻳﻞ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﺃﻧﮕﻴﺰﻩ ﭘﻮﻝ &= #65193;ﻭﺳﺘﻰ،ﺑﻘﺼʋ= 94; ﺗﺄﻣﻴﻦ ﻧﻴﺎﺯ &= #65165;ﻧﮕﻴﺰﻩ ﺳﮑس ﻣﻴﺒﺎﺷﺪ. &= #64404;ﺎﻫﻰ ﺷﺨص اﻳﻦ ﺭﺍ ﻧ&#= 65208;ﺎﻥ ﻣﻴﺪﻫﺪ،ﻭ ﮔﺎ= 5259;ﻰ ﺍﻧﮕﻴﺰﻩ ﺩﻳﮕ&#= 65198;ﻯ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65198;ﺩﻭ ﺍﻳﻦ ﺍﻧﮕﻴﺰﻩ &= #65259;ﺎ، ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65183;ﺰﺋﻰ ﺩﻳﮕﺮﻯ ﺑﺎﻫﻢ &= #65175;ﺮﮐﻴﺐ ﺷﺪه اﻧﺪ. ﮐﻪ ﻣ&= #65194;ﺍﻡ ﺟﺎﻯ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﻫﻢ ﺩﺭ ﺭﻫﺒﺮﻯ ﮐل ّ اﻧﮕﻴﺰﻩ</span><span dir=3DL= TR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﻮﺽ ﻣﻴﮑﻨﻨﺪ. ﺩﺭ ﺍ= ﻳﻦ ﻣﮑﺘﺐ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﺻﺎﺣﺐ ﻧﻤﻂ ﻫﺎ<= /span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻧﻤﻮﻧﻪ = ﻫﺎ ﻭ ﻧﻤﻮﺫﺝ ﻫﺎﺋ&= #65264; ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5259;ﺮﮐﺪﺍﻡ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﻮ&= #65165;ﻧﻴن کلّی ﺧﻮﺩﺭﺍ ʋ= 93;ﺍﺭﻧﺪ. ﻭ ﻫﺮ ﻟﺤﻈﻪ ﺍﻧ= ﺴﺎﻥ ﺍﺯ ﻳﻚ ﺍﻧﮕﻴﺰ&= #65257; ﻭ ﻣﺼﻠﺤﺖ ﺑﻴﻨ&= #65264;،ﺑﺎﻧﮕﻴﺰﻩ ﺩﻳﮕﺮﻯ ﻣﺘﻮﺳ&#= 1617;ﻞ ﻭ ﺍﺳﺘﻨﺎﺩ ﻣﻴ&= #64401;ﻨﺪ. ﺍﻟﺒﺘﻪ ﺧﻴﻠﻰ &= #65165;ﺯ ﻣﻔﺎﻫﻴﻢ ﻋﻀﻮ&#= 65263; ﻭ ﺍﻭﺭﮔﺎﻧﻴﻚ &= #65259;ﺴﺘﻨﺪ،ﻭ ﺑﺴﻴﺎﺭ ﺑﻴﺸﺘ&#= 65198;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻨﻮﺯ ﺩﺭ ﺣA= 166;ﻝ ﺟﻨﻴﻨﻰ ﻭﺍﻭﻟ&#= 65268;ﻪ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﮐﻪ ﺭﺷﺪ ﺍﻧﮕﻴ&= #65200;ﻩ ﻫﺎ،ﭼﻮﻥ ﺭﺷﺪ &#= 65261;ﺗﻐﻴﻴﺮ ﻫﺮ ﭼﻴﺰﻯ ﻭﺟﻮ&= #65193; ﺩﺍﺭﺩ. ﮔﻮﺋﻰ ﻭ= ﺭﻡ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ= 5183;ﻠﻮﮔﻴﺮﻯ ﻧﺸﻮﺩ، ﺗﻮﺭﻡ &#= 65169;ﻴﺸﺘﺮ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭ ﭼﺎﺭﻩ ﻋﻠﺎﺟﻰ &= #65153;ﻥ ﺗﻔﺎﻭﺕ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ. ﺁﻧﮕﺎﻩ ﻫ= ﺮ ﮔﻮﻳﻨﺪﻩ ﻭ ﻫﺮ = ﺷﻨﻮﻧﺪﻩ ﺑﺮﺍﻯ ﻣﻔﺎﻫﻴ&#= 65250; ﻏﻴﺮ ﻋﻀﻮﻯ ﻳﺎ = ﻣﻐﺰﻯ ﻭ ﺫﻫﻨﻰ ﻭﺭﻭﺍ&= #65255;ﻰ،ﺑﺮﺩﺍﺷﺘʌ= 60;ﺎﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﻧﻪ ﻓﻘﻂ ﺑﺎﺩﻳ&= #64405;ﺮ ﻣﻔﺎﻫﻴﻢ ﺍﻓﺮ&#= 65165;ﺩ ﺷﺒﺎﻫﺘﻰ ﻧﺪﺍ&#= 65197;ﺩ،ﮐﻪ ﺧﻮﺩﺵ ﻧﻴﺰ ﻭﻣ&= #65236;ﺎﻫﻴﻢ ﻗﺒﻠﻰ ﺷﺨﺺ ﮔﻮ&= #65267;ﻨﺪﻩ ﻓﺮﻕﻣﻴﮑﻨﺪ. ﻭ = ﺳﻴّﺎﻟﻪ ﻭﺟﻮﺩ ﻣﺪﺍﻡ ﺑ&= #65260;ﺰﺍﺭﺍﻥ ﺷﮑﻞ ﺩﺭﻣﻴﺂﻳ&#= 65194; ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺧﻮﺩﺵ ﻧﻴﺰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﺎ ﻧﻈﺮ ﮐﺮﺩﻥ = ﻭﺩﻗّﺖ ﺍﻧﺘﺨﺎﺑﻰ ﮐﻨ&#= 65194;. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭ= ﺑﺎﺭﻩ ﺍﻧﺴﺎﻥ ﺩﻳﮕﺮ&#= 65263; ﺑﺎﺣﻮﺍﻟﺎﺕ ﺍ&#= 65261; ﺗﻮﺟّﻪ ﮐﻨﺪ. ﻭ&= #65267;ﺎ ﻓﺮﺿﺎ ﺑﺨﻮﺍﻫ&#= 65194; ﭼﺎﺭﻩ ﺳﺎﺯﻯ ﻭ = ﻋﻠﺎﺟﻰ ﺭﺍ ﻧﻴﺰﺗﺠﻮﻳ&#= 65200; ﮐﻨﺪ. ﮐﻪ ﭘﻴﺮ ﺍ= ;ﻟﻬﻰ ﻧﻴﺰ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺧﻮﺩ ﻋﻠﺎﺝ ﺭﺍ = ﺩﺭﺍﺧﺘﻴﺎﺭﺧ= 5194;ﺍﻭﻧﺪﻣﻴﮕﺬᥴ= 5;ﺭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮐﺎ= ﻧﺘﻮﺭ ﺍﻓﻌﺎﻝ ﺑﺸﺮ ﺭ&= #65165; ﭼﻨﺎﻥ ﻣﻴﺪﺍﻧ&#= 65194; ﮐﻪ ﻣﻨﺤﺼﺮ ﺑﺸ&= #65192;ﺺ ﺧﻮﺩﺵ ﺍﺳﺖ. ﻭﻧ= ﻘﺸﻰ ﺑﺮﺍﻯ ﺷﺮﺍﻳﻂ &= #65261;ﻣﺤﺮﮐﺎﺕ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5187;ﻮﺍﺩث ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﻣ&= #65268;ﺴﺎﺯﻧﺪ. ﻭ ﺁﻧﻬﺎ ﺭﺍ ﻣﺸ= ﺮﻭﻁ ﺑﺘﺤﻘﻴﻖ ﺁﻧﻬ&#= 65166; ﻣﻴﻨﻤﺎﻳﺪ. ﭘس &= #65255;ﺒﺎﻳﺪ ﺑﺎﻭﺻﺎﻑ ﺳﺎﺩ&#= 65257; ﻭﻋﻘﻴﻢ ﺍﮐﺘﻔ&#= 65166; ﮐﺮﺩ. ﻭ ﺑﺎﻳﺪ ﺗ= ;ﻔﺎﻭﺗﻬﺎﻯ ﺩﻗﻴﻖ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﮕﻴﺮﻳﻢ. ﺍﮔﺮ = ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﭼﻨ&#= 65166;ﻥ ﺩﻗّﺘﻰ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﻴﻢ. ﻭﻫﺮ ﻗ= ﺎﻧﻮﻥ ﻓﻮﻕ ﻧﺎﺳﻮﺗﻰ &= #65251;ﺎﺩﻩ ﺃﺗﻤﻰ،ﻧﻤﻰ ﺗ= 5262;ﺍﻧﺪ ﺩﺭ ﺍﻣﻮﺭ ﻏﻴﺮ = ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ ﺑﺎﺷﺪ&#= 1548; ﻭﺷﺎﻣﻞ ﻧﻤﻴﮕ&#= 65198;ﺩﺩ. ﺷﺮﻁ ﻗﺎﻧﻮﻧﻰ &= #65169;ﻮﺩﻥ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﻣﮑﺎﻥ ﺗﮑﺮﺍﺭ ﺁﻥ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﻭﺩﺭ ﻫﻤ= ﺎﻥ ﺷﺮﺍﻳﻂ ﻗﺒﻠﻰ &= #65261;ﮐﻨﺘﺮﻝ ﺷﺪﻩ. ﺩﺭ ﻧﺎﺳﻮ= ﺕ ﻣﺎﺩﻯ ﻧﻴﺰ ﺗﮑ&= #65198;ﺍﺭﻯ ﻧﻤﻰ ﺑﻴﻨﻴﻢ،= 5261;ﻫﻴﭻ ﻗﺎﻧﻮﻧﻰ ﻭﺟﻮ&#= 65193; ﻧﺪﺍﺭﺩ ﮐﻪ ﻫﺮ = ﺩﻭ ﺳﻮﮊﻩ ﻭ ﭘﺪﻳﺪ&= #65257; ﺣﺎﮐﻢ ﺑﺎﺷﺪ. ﺯ= ﻳﺮﺍ ﺷﺮﺍﻳﻂ ﻗﺒﻠﻰ &= #65259;ﺮﭘﺪﻳﺪﻩ ﺧﺎص ﺨﻮﺩﺵ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﺩﺭ ﺍﻣﻮﺭ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍ&= #65199; ﺷﺮﺍﻳﻂ ﮐﻨﻮﻧ&#= 65264; ﻣﺘﻔﺎﻭﺕ، ﺷﺮ= 5165;ﻳﻂ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ،ﻭ ﻫﺪﻓﻬﺎﻯ ﺳﺮﻧ&#= 65262;ﺷﺘﻰ ﺁﻳﻨﺪﻫﻬﺎﻯ ﻧ&#= 65268;ﺎﻣﺪﻩ،ﻧﻴﺰ ﺩﺧﺎﻟﺖ ﺩﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﻫﺪﻑ ﻫﺎ = ﻫﺮﻳﻚ ﻧﺘﺎﻳﺞ ﻭﻣﻘﺎ&#= 65211;ﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﻈ&= #65198; ﺩﺍﺭﻧﺪ. ﻭ ﺑﺪﻳ= ﻦ ﺷﺮﻁ ﺭﺿﺎﻳﺖ ﻣ&= #65268;ﺪﻫﻨﺪ،ﮐﻪ ﺣﮑﻢ ﻗﺎﻧﻮﻥ ﭘ&= #65268;ﺪﺍ ﮐﻨﺪ. ﮐﻪ ﺧﻮﺩ ﺃ= ;ﻣﺮ ﺩﺭﺳﺘﻰ ﻧﻴﺴﺖ. = ﻭﭼﻨﻴﻦ ﻫﻢ ﻋﻤﻠﺎ ﻧﻴﺴ&= #65174;. ﺍﻳﻦ ﺗﺼﻮﺭ ﺫﻫ&= #65254; ﻭ ﺍﺣﺴﺎس ﻭﺩﺭ&#= 65241; ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺸﺮﻯ،ﮐﻪ ﺗﻮ= 5165;ﻥ ﺩﺭﻙ ﺗﻤﺎﻡ ﺷﺮ&= #65165;ﻳﻂ ﺑﻰ ﻧﻬﺎﻳﺖ ﺭﺍ = ﻧﺪﺍﺭﻳﻢ ﮐﻪ ﺩﺭ ﻧﻈﺮ ﺑﮕ= ﻴﺮﻳﻢ ﻳﺎ ﺑﺒﻴﻨﻴﻢ ﻭ = ﺑﻔﻬﻤﻴﻢ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺭﺳﻰ ﺩﺭﺳﺖ ﻋﻠﻤﻰ ﭘ&= #65194;ﻳﺪﻩ ﻫﺎﻯ ﻣﺮﺯﻯ،ﮐ= 5258; ﻫﺮﺣﻘﻴﻘﺘﻰ ﺁ&#= 65255;ﻄﻮﺭ ﮐﻪ ﻫﺴﺖ،ﺑﺎﻳ= 5194; ﺑﺮﺭﺳﻰ ﮐﻨﻴﻢ &= #65255;ﻪ ﺍﻳﻨﮑﻪ ﺑﺪﻳﮕ&#= 65198;ﻯ ﺗﻌﻠﻴﻢ ﺑﺪﻫﻴ&#= 65250;،ﻭﻏﻴﺮ ﻭﺍﻗﻌﻰ ﻭ ﻏﻴﺮ = ﺍﺯ ﻓﮑﺖ ﻣﻮﺟﻮﺩ ﺭ&= #65165; ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮ&= #65267;ﻢ. ﮐﺎﺭ ﺳﺎﻟﻚ ﻋﻤ&= #65248;ﺎ ﻣﺸﺎﻫﺪﻩ ﻏﻴﺮ &= #65251;ﺴﺘﻘﻴﻢ ﺩﺭﻋﻠﻮﻡ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﺷﻨﺎ&= #65191;ﺖ ﺣﻘﻴﻘﻰ ﺭﺍ ﺍﺯ = ﺣﻘﻴﻘﺖ ﺩﻳﮕﺮﻯ ﺑﺨﻮﺍ&#= 65259;ﻴﻢ ﺗﺒﺪﻳﻞ ﮐﻨﻴﻢ&#= 1548;ﺗﺎ ﺑﻔﻬﻤﻴﻢ ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻫﺮﺩﻭ نه ﺤﻘﻴ= 5240;ﺖ ﺩﺍﺭﻧﺪ،که ﺤʋ= 76;ﻰ ﻭﺍﻗﻌﻴّت ﻠﺮA= 199;ﺍﻥ ﻭ ﻣﻮﻗت ﺘﻮﻣﺘ&#= 65252;ﻮّﺝ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5197;ﻫﺴﺘﻰ ﭼﻴﺰﻯ ﻧﻴﺴﺖ، که ﺴﻴّﺎله اﻯ= ; ﺩﺭﺟﺮﻳﺎﻥ ﻭﺗﻐﻴﻴﺮ ﺩﺍﺋ&#= 1605; ﻨﺒﺎﺷﺪ، ﻭ ﺣﺘ&#= 1740; ﻔﺮﮐﺎﻧس ﻨﻮﺭ= 740; ﻨﺪﺍﺷته ﺒﺎﺷA= 194;. ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻋﻀﻮﻯ ﺍﻭﺭﮔﺎ&#= 65255;ﻴﻚ ﺷﺮﻁ ﺍﺳﺖ،ﮐﻪ &#= 65183;ﺰ ﺗﺠﺮﺑﻪ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﻋﻠﻤﻰ، ﭼﻴﺰﻯ &#= 65193;ﺧﺎﻟﺖ ﺩﺭ ﮐﺎﺭ ﻓﮑﺮ ﻧ= ﮑﻨﺪ،ﮐﺎﺭﻯ ﮐﻪ ﻋﻤﻠﺎ ﻫﻤﻪ = ﻧﺪﺍﺭﻧﺪ. ﻭ ﻫﺰﺍﺭﺍﻥ ﺩﺧ&= #65166;ﻟﺖ ﺫﻫﻨﻰ ﺩﺭ ﮐﺎﺭ = ﺗﺠﺮﺑﻪ ﮐﻨﻨﺪﻩ ﻋﻠﻤﻰ &= #65261;ﺍﺭﺩ ﻣﻴﺸﻮﺩ. ﻭﺍﺯ ﻗ= ﺒﻞ ﻧﺘﻴجه اﻯ ﺭﺍ = 5251;ﻌﻴّﻦ ﮐﺮﺩﻩ،ﻳﺎ ﺗﻮ= 5239;ّﻊ ﺩﺍﺭﻧﺪ. ﺁﻧﮕﺎ&= #65257; ﮐﺎﺭ ﻋﻠﻤﻰ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺑﻠﮑﻪ ﺍﺯ= ﻧﻮﻉ ﺳﺒﮋﮐﺘﻴﻮ ﻭ ﺍ&= #65187;ﻮﺍﻝ ﺫﻫﻨﻰ ﻭ ﺍﻧﺘﺰ&= #65165;ﻋﻰ ﻣﺤﻘﻖ، ﺑﺮ ﺣﺴ&#= 65168; ﺳﻠﻴﻘﻪ ﻭﻣﻘﺎ&#= 65249; ﺭﻭﺣی اﻭﺧﻮﺍA= 259;ﺪ ﺑﻮﺩ. ﺷﺎﻳﺪ ﺗﺤ= ﻠﻴﻞ ﮐﻨﻨﺪﻩ ﺩﺳﺘﮕ&#= 65166;ﻫﻰ ﮐﺎﻣﭙﻴﻮﺗﺮﻯ &#= 65169;ﺎﺷﺪ،ﮐﻪ ﺍﺯ ﺧﻮﺩ ﭼﻴﺰﻯ = ﻭﻓﮑﺮﻯ ﺭﺍ ﺩﺧﺎﻟﺖ ﻧﻤ&= #65268;ﺪﻫﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻧ&= #65252;ﻴﺘﻮﺍﻧﺪ ﻫﻤﺎﻥ ﺧﻮﺩش ﺒ&#= 65166;ﺷﺪ،که ﺪﺭﮔﺬﺷﺘﻪ ﺍﺣ&#= 65262;ﺍﻟﻰ ﻭ ﺍﻓﮑﺎﺭﻯ ﻭ ﺁ= ﺭﺯﻭﻫﺎﺑﻮﺩﻩ ﻭ ﺁﻳﻨﺪه ﻄﻠﺒ&#= 65260;ﺎﺋﻰ ﺩﺍﺭﺩ. ﮐﻪ ﺍﮐﻨ= ﻮﻥ ﻫﺴﺖ. ﭼﻮﻥ ﺍﻧﺴ= ﺎﻥ ﻧﻴﺰ ﭼﻮﻥ ﻫﺮ ﭼ= ﻴﺰﻯ،ﺳﻴّﺎﻟʌ= 58; ﻭ ﺟﺮﻳﺎﻧﻰ ﻣﺘ&= #65232;ﻴّﺮ ﻭ ﻏﻴﺮ ﻣﺘﻮﻗّ&#= 65234; ﺍﺳﺖ. ﻧﺒﺎﻳﺪﻓ&= #65198;ﺽ ﮐﺮﺩ،ﮐﻪ ﺟﺰٴ = 5251;ﻮﺭﺩ ﻧﻈﺮ، ﻧﻤﺎﻳﻨ= 5194;ﻩ ﻫﻤﺎﻥ ﮐﻠّﻰ ﺑ&#= 65166;ﺷﺪ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﺪﺍﻧﺪ. ﻭﺑﺎﻟﻌﮑس ﺷﺎ= 5267;ﺪ ﮐﻠّﻰ ﺭﺍ ﮐﻪ ﺍ&= #65191;ﺘﻴﺎﺭ ﺩﺍﺭﺩ،ﺑﻐﻠﻂ = 5169;ﻌﻨﻮﺍﻥ ﻳﻚ ﺟزء ﻣﺴﺘﻘ= 5246; ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺟﺰ ﭼﺸﻢ ﮐﻠّﻰ &= #65169;ﻴﻨﻰ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺑﺎ= ﺯ ﺍﻳﻦ ﺫﻫﻦ ﺍﻧﺘ&= #65200;ﺍﻋﻰ ﺑﺮﺩﺍﺷﺘﻰ ﺩﺍ&#= 65197;ﺩ. ﭼﻮﻥ ﻫﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65183;ﺰﺋﻰ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﺧﻮﺩ ﮐﻠّﻰ ﻣﻴﺒﺎﺷ= 5194;. ﺷﻨﺎﺧﺖ ﺩﻗﻴﻖ &= #65175;ﺮ ﻫﺴﺖ،ﻭﻟﻰ ﻣﻬ= 5250; ﮐﻠّﻰ ﺗﺮ ﻧﻴﺴ&#= 65174;. ﺯﻳﺮﺍ ﻣﻬﻢ ﺩﺭ&= #65203;ﺖ ﺗﺮ،ﻫﻤﺎﻥ ﮐﻠ= 617;ﻰ ﺗﺮ ﺑﻴﻨﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻳﻚ ﺍﻧﺴﺎﻥ ﻧﻤ&= #65166;ﻳﻨﺪﻩ ﻳﻚ ﺟﺎﻣﻌﻪ ﻧﻴ&= #65204;ﺖ. ﺗﻨﻬﺎ ﺩﺭﺟﻪ ﺣ&= #65198;ﺍﺭﺕ ﺑﻴﻤﺎﺭ،ﺩﻳﺪA= 253; ﺗﻤﺎﻡ ﺍﺣﻮﺍﻝ &= #65193;ﺭﻭﻧﻰ ﺑﻴﻤﺎﺭ ﻧﻤﻰ ﺑ&= #65166;ﺷﺪ. ﻭﻫﺪﻑ ﭘﺰﺷﻚ ﺟ&= #65170;ﺮﺍﻥ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ &= #65169;ﺎﻟﺎﻯ ﺑﻴﻤﺎﺭ ﻧﻴﺴﺖ. = ﺑﻠﮑﻪ ﻫﺪﻑ ﺍﻭ ﺳﻠﺎﻣ&= #65176;ﻰ ﮐﻞ ﺑﺪﻥ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭﻟﻰ ﺭﻭﺍﻥ ﺷﻨ&= #65166;س ﭘﺰﺷﮑﻰ ﺍﺳﺖ،= 4400;ﻪ ﺗﻨﻬﺎ ﺑﺎﺯ ﺑﺎ&= #65199;ﺗﺎﺏ ﺟﺴﻢ ﺭﺍ ﺍﺯ ﻣؤ&= #1579;ّرﻫﺎﻯ ﺧﺎﺭﺟﻰ ﻣﻨﻌﮑ&#= 1587; ﺷﺪﻩ ﻣﻴﺠﻮﻳﺪ. = ﺁﻧﻬﻢ ﻧﻪ ﻫﻤﻪ ﻣؤثّ= 85; <span style=3D'mso-spacerun:yes'> </span>ﻫﺎﻯ ﺧ&#= 65166;ﺭﺟﻰ. ﭼﻪ ﺭﺳﺪ ﻧﻤﻮﻧ&= #65258; ﻫﺎﺋﻰ ﺩﺍﺧﻠﻰ &= #65165;ﻧﺴﺎﻥ. ﭼﻪ ﻣؤثّرﺍﺕ ʄ= 00;ﻨﻮﻧﻰ ﺍﻭ،ﻭﭼﻪ ﺁثاʋ= 97; ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺃﺯﻟﻰ ﻭ ﻗ= ﺒﻠﻰ ﺑﻴﻤﺎﺭ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻣﺪﻩ ﺳﺮﻧﻮﺷﺘﻰ ﻭ ﺃ&= #65169;ﺪﻯ ﺑﻴﻨﻰ ﺗﻨﻬﺎ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ&#= 1548; ﮐﻪ ﺩﻳﺮﻭﺯ ﻭ ﮔ= ﺬﺷﺘﻪ ﻫﺎﻯ ﺑﻴﻤﺎﺭ،= 5223;ﺎﻫﺮﺍ ﺳﺎﻟﻢ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺳﺎﻟﻚ،ﮐﺎﻣﻠA= 166; ﺑﺎ ﺗﺨﻠﻴﻪ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺷﻔﺎ ﺑﺪﻫﻨﺪ. ﻭ= ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍ&#= 65199; ﺗﺨﻠﻴﻪ،ﺁﻏﺎA= 199; ﺍﻓﺰﺍﻳﺶ ﺻﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﺑﺬﺍﺕ ﻭ&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺻﻔﺎﺕ ﺍﻟﻬ&= #65264; ﻭﺑﺮﺗﺮ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺁﻧﮕﺎﻩ ﭘﻴﺸﺮ&#= 65235;ﺘﻬﺎﻯ ﺗﺤﻠﻴﻪ ﻣﻨﺠﺮ &= #65169;ﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﻋﻘﻞ ﻭﺍ&= #65191;ﻠﺎﻕ ﻭﺻﻔﺎﺕ ﺭﻓﺘﺎ&#= 65197;ﻯ ﻭ ﮔﻔﺘﺎﺭﻯ ﻭ ﭘ= ﻨﺪﺍﺭﻯ ﻭ ﮐﺮﺩﺍﺭﻯ ﺩﺭ&= #65165;ﻧﺴﺎﻥ ﺷﮑﻞ ﺩﻳﮕﺮﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺭ= ﻗﻴﻘﻪ ﻫﺎﻯ ﺣﺎﻝ ﺳﺎﻟ&= #65242;،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺁﻳﻨ&#= 65194;ﻩ ﺑﺮﺗﺮ ﺍﻭ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﮐﻪ ﺧﻮﺩ ﻧ= ;ﻴﺰ ﻣﺮﺍﺗﺐ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺩﺍﺭﺩ. ﺗﺎ ﺳﺎﻟ= ﻚ ﭼﻘﺪﺭ ﺗﺰﮐﻴﻪ &= #65261; ﺻﺪﺍﻗﺖ ﻭ ﻋﺸﻖ = ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺟﺪﻳ&= #65174; ﻭﺭﺿﺎﻳﺖ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ. ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻳ&= #65254; ﺍﺣﻮﺍﻝ ﺑﺮﺗﺮ&#= 1548;ﻭﻳﺎ ﺷﻨﺎﺧﺖ ﻧﻈﺮﻯ &= #65165;ﺣﻮﺍﻝ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﺎ&= #65235;ﻰ ﻧﻴﺴﺖ. ﮐﻪ ﮐﺴﻰ= ﺻﺎﺣﺐ ﺁﻥ ﺍﺣﻮﺍﻝ ﻭﻣ&= #65198;ﺍﺗﺐ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻭ= ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭﻭﻧﻰ ﺭﻭﺍﻥ &= #65261;ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺷﻮ&= #65193;. ﺑﻠﮑﻪ ﺑﺎﻟﻔﻌ&#= 65246; ﻭﺩﺭ ﻋﻤﻞ،ﺍﺯ &#= 65153;ﻧﭽﻪ ﺩﺭ ﻧﻈﺮ ﻭ ﻓﻬﻢ= ﻭﺑﺎﻭﺭﻯ ﺑﺮﺍﻯ ﮐﺴی ﺪﺳ&#= 65174; ﺩﺍﺩﻩ ﺍﺳﺖ،ﺗ= 5166; ﺧﻮﺩ ﺑﺒﻴﻨﺪ ﺁ&= #65255;ﭽﻪ ﭘﻴﺮ ﻭﻋﺪﻩ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻣﺎ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺵ ﻭﺍﻗﻌﻰ، ﮐﻪ ﮐ&#= 65252;ﺘﺮ ﻣﺎﺩﻯ ﻭ ﺃﺗﻤﻰ = ﻭﺟﺰﺋﻰ ﻓﮑﺮ ﻣﻴﮑﻨﺪ،= 4404;ﺮﭼﻪ ﺗﻤﺎﻣﺎ ﺗﻮﺟّ= 5258; ﮐﻠّﻰ ﻧﺪﺍﺭﺩ= 548;ﺑﻠﮑﻪ ﺑﺎﻣﻮﺭ ﺧﺎﺭﺟ&#= 65264; ﻧﻴﺰ ﺍﺯ ﻧﻈﺮ ﺗ= ﮑﻴﻴﻒ ﻭﻫﻢ ﺯﻳﺴﺘﻰ،= 5169;ﺎ ﺗﻤﺎﻡ ﭘﻴﭽﻴﺪ&#= 64404;ﻴﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻧ&#= 65204;ﺎن ﺘﻮجّه ﺪﺍﺭﻧʋ= 94;. ﻭﺗﻨﻬﺎ ﻋﻠّت = 5194;ﺭﺑﺎﺯﺗﺎب ﻤﻐﺰ ﻭﺭﻭﺍﻥ ﻳ&= #65166; ﺣﺎﻟﺎﺕ ﻋﻘﻠﻰ &= #65255;ﻴﺴﺖ. ﺑﻠﮑﻪ ﻧﻴﺎﺯ ﻋ&= #65216;ﻮ ﺍﺳﺖ،ﮐﻪ ﺍﺷﻴ= 5166;ٴ ﻭ ﺣﻮﺍﺩث ﻣﺤﻴ&#= 65220;ﻰ ﺭﺍ ﺩﻳﮑﺘﻪ ﻣﻴ&= #64401;ﻨﻨﺪ. ﭼﻮﻥ ﻣﺴﺄﻟﻪ ﺍ&= #65255;ﻌﮑﺎس ﺷﺮﻃﻰ ﻋﻘﻠﻰ ﻧ&= #65268;ﺴﺖ، که اﻟﻬﻰ ﻭ ﺣﻘ= 5268;ﻘﻰ ﺑﻨﺘﻴجه اﻯ ﺭA= 203;ﻴﺪ. ﺑﻠﮑﻪ ﺍﻳﻦ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴﮑﻬA= 166;ﻯ ﺫﻫﻨﻰ ﻭﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ، &#= 64400;ﻪ ﻣﺎﻫﻴّﺘﻰ ﺍﻟ= 5260;ﻰ ﻧﻴﺎﻓﺘﻪ،ﻭ ﻫ= 5252;ﭽﻨﺎﻥ ﻣﻤﻠﻮ ﺍﺯ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ ﻣﻴﺒﺎﺷﺪ . </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺟﺎ= ﻯ ﺗﮑﺮﺍﺭ ﻧﻴﺴﺖ&#= 1548;ﮐﻪ ﻋﻨﺎﺻﺮ ﺭﻓﺘﺎ&#= 65197;ﻯ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ &= #64400;ﻮﺷﺶ ﭘﻴﭽﻴﺪﻩ ﺩﻳﮕ&#= 65198;ﻯ، ﻗﺎﺩﺭ ﺑﺘﻐﻴﻴ&#= 65198; ﻧﻴﺴﺖ. ﻭﺍﺯ ﻣﮑ= ﺎﻧﻴﺰﻣﻬﺎﻯ ﺗﺸﮑﻴﻞ ﻋﺎﺩﺍ&#= 65173; ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﮑﻬﺎﻯ ﻧﺘﻴﺠﻪ ﻣﻴﺮﺍ&#= 1579;هاﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﻧﻘﺶ ﺯ= ;ﻳﺎﺩﻯ ﺩﺭ ﺗﮑﻮﻳﻦ ﻭ ﭘ= ﻴﺪﺍﻳﺶ ﻭ ﺷﺒﺎﺕ ﻋﺎﺩﺕ = ﺑﺮﺗﺮ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺍﺭﺩ= ;. ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺎ&= #65267;ﺪ ﺑﺘﻤﺎﻡ ﺻﺤﻨﻪ &= #65259;ﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺳ&#= 65268;ﺪ. ﻭﺗﺎ ﻭﻗﺘﻰ ﮐﻪ = ﺍﻳﻦ ﮐﺎﺭ ﺻﻮﺭﺕ ﻧﮕ&= #65268;ﺮﺩ،ﻋﻠﻮﻡ ﺑﺸﺮﻯ ﻫﻢ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ،ﺑﺪﻳʋ= 94; ﺍﺟﺘﻤﺎﻋﻰ ﻭﮐ&#= 65248;ّﻰ ﮐﻤﻚ ﮐﻨﺪ. ﭼﻪ ﺭ= ;ﺳﺪ ﮐﻪ ﺑﻌﻠﻮﻡ ﺍﻟ&= #65260;ﻰ ﻭﻧﺎﺩﻳﺪﻩ ﻏﻴ&#= 65170;ﻰ ﻭﻧﻴﺎﻣﺪﻩ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺭﻭﺍﻥ ﺑﺨﻮﺍﻫ&#= 65194; ﮐﻤﻚ ﻧﻤﺎﻳﺪ. ﻣ= ﮕﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺑﺂﻳﻨﺪﻩ ﺟﻠﻮ ﺗﺮ ﺭﻓﺘﻦ&= #1548;ﻭ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺍﻯ &= #65235;ﺮﺩ ﺍﻧﺴﺎﻧﻰ. ﻭﺍﮔ&= #65198; ﺑﺮﺍﻯ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺪﻳﮕﺮﺍﻥ ﺑﺎ&#= 65207;ﺪ، ﺑﺎﻳﺪ ﺷﺮﻁ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﻭﺗﻮﻟﺪ &= #65193;ﻭﻡ ﺍﻟﻬﻰ،ﺑﺎ ﺷﻬ= 5262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺎﺷﺪ، ﮐﻪ ﺍﺯ &= #65251;ﺤﻞ ﺑﺎﻟﺎﺗﺮﻳﻦ ﺳ&#= 65220;ﺢ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﻳﺎ ﺑﺎﻟﺎﺗﺮﻳﻦ ﺳ&#= 65220;ﺢ ﻋﻘﻠﻰ ﻭﻓﮑﺮﻯ &= #65251;ﻴﺴّﺮ ﺍﻳﻦ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ، ﺑﺎ ﮐﻤﻚ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ،ﺑﻔﻬʌ= 52;ﺪ ﻭﺗﮑﻠّﻢ ﺣﮑﻤ= 5176;ﻬﺎﻯ ﺑﺮﺗﺮ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻤ= ;ﺎﻳﺪﻭ ﺗﻔﻬﻴﻢ ﺑﺎ ﺗﻨ&= #65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﮐﻨﺪ. ﺭ= ﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻣﺎﺩﻯ &= #65175;ﺮ ﮐﺎﻧﺎﻝ ﻋﺎﺩﺕ &= #65197;ﺍ ﺑﺮﺍﻯ ﺩﺭﻙ ﻧﻔ&= #1587; ﻮ ﺭﻭﺍﻥ ﺑﻴﻤﺎ&= #65197; ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﻫ= ﻤﺎﻥ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﺟﺪﺍ ﺍﺯ ﺳﺎﻳﺒﺮﻧﻴ&#= 65176;ﻴﮑﻬﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻭﺫﻫ&#= 65256;ﻰ. ﺗﺎﺯﻩ ﺷﺎﻳﺪ ﺳ&= #65166;ﻳﺒﺮﻧﻴﺘﮑﻬA= 166;ﻯ ﻋﻘﻠﺎﻧﻰ ﻭ ﻋﺎ&= #65219;ﻔﻰ ﻧﻴﺰ،ﺩﺭ ﮐﺎﻣ= 5248;ﺎﻥ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﺣﺘﻰ ﺳﺎﻟﮑ&= #65166;ﻥ،ﭼﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺳﺪ ﺑﻐﻴﺮ A= 203;ﺎﻟﮑﺎﻥ ﺧﺒﺮﻯ ﺍﺯ ﺁﻥ ﺩ= ﺭ ﻭﺟﻮﺩ ﺧﻮﺩ ﻧﺪ&= #65165;ﺭﻧﺪ. ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻫ&= #65250; ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ = ﭘس ﺍﺯ ﺗﺤﻠﻴﻪ ﻫﺎ&= #65263; ﺳﻠﻮﮐﻰ،ﻭ ﺩﺍ= 5207;ﺘﻦ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺑﺎﺯﮔﺸت ﺒ&#= 65192;ﻠﻖ، ﮐﻪ ﺑﺼﻮﺭﺕ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﺑﺎﻧﺴ= 5166;ﻥ ﮐﺎﻣﻞ ﻣﻮﺭﺩ ﻧ&= #65268;ﺎﺯ ﻣﻴﺮﺳﺪ. ﺳﺎﻳﺒ&= #65198;ﻧﻴﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻣﺎﻧ&#= 65256;ﺪ ﺗﻤﺮﻳﻨﺎت ﻮﺭ= 5199;ﺷﻰ ﺑﺮﺍﻯ ﻣﻬﺎﺭﺕ &= #65267;ﺎﻓﺘﻦ ﺣﺮﻓﻬﺎﻯ، ﮐﻪ &#= 65169;ﺎ ﺍﻭﻟﻴﻦ ﺍﺷﺎﺭ&#= 65257; ﺍﺯ ﺗﺼﻤﻴﻢ ﻣﻬ&= #65166;ﺟﻢ،ﺁﻧﮕﺎﻩ ﻓﻮﺭﺍ ﻭ ﺧﻮﺩﮐ&= #65166;ﺭ،ﺗﻤﺎﻡ ﮐﺎﺭﻫﺎﻯ ﺩﻓﺎ&#= 65227;ﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﮔﻮﺋﻰ ﺗﻨﻬﺎ ﻳﻚ ﮐﻠﻴ&= #65194; ﺑﺮﻧﺎﻣﻪ ﮐﺎﻣ&#= 64345;ﻴﻮﻣﺘﺮﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﮐﻠﻴﻚ ﮐﺮﺩ،ﺗ= 5166; ﺑﺮﻧﺎﻣﻪ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺧﻮﺩﮐﺎﺭ ﺗﺎ ﺁ&= #65191;ﺮ ﻋﻤﻞ ﮐﻨﺪ. ﺯﻳﺮ= ﺍ ﺍﺯ ﺍﻳﻦ ﺑﺮﻧﺎ&= #1605;ه هاﻯ ﻣﻠﮑﻪ ﻭﺗ= 579;بیت ﺷﺪﻩ، ﻣﺘﻌﺪﺩ &#= 65193;ﺭ ﺷﺨﺺ ﻫﺴﺖ. ﻭﻫﺮ= ﮐﺪﺍﻡ ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻗﺖ ᥵= 5;ﺸﺨﻴﺺ ﻟﺰﻭﻡ ﻳﻚ ﺑﺮﻧ&= #65166;ﻣﻪ، ﮐﻠﻴﺪ ﺁﻥ ﺯﺩﻩ = ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺳﺎﻳﺒﺮﻧ&#= 65268;ﺘﻴﮑﻬﺎﻯ ﺫﻫﻨﻰ ﺑﺎ ﺍﻭﻟ&= #65268;ﻦ ﻣﺤﺮﻙ ﻭ ﺃﻧﮕﻴ&= #65200;ﻩ ﻧﻔس ﺁﻟﻮﺩﻩ ﺷ&#= 65198;ﻭﻉ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﻋ= ﮑس ﺍﻟﻌﻤﻞ ﻓﻮﺭﻯ &= #65255;ﺪﺍﺭﺩ. ﮐﻪ ﺑﺎﻳﺪ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﻚ ﻫﺎﻯ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﻭﮔﺎﻩ ﺩﺧﺎﻟﺖ ﻧﻤﺎﻳ&#= 65256;ﺪ،ﻭﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺑ&= #65166;ﺷﺪ. ﺗﺎﭼﻪ ﺍﺟﺎﺯه اﻯ ﺍﺯ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪ&#= 1607; ﻫﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎﺷﺪ= ;. ﮐﻪ ﻣﺎﻳﻪ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﺍﻳﻦ ﺫﻫﻦ ﺑﺎﺷ&= #65194;. ﻳﺎ ﻣﻨﻊ ﻭ ﻣﺨﺎ= ﻟﻔﺖ ﻧﻤﺎﻳﺪ. ﻭﺩﻟﺎ&= #65163;ﻞ ﺑﻀﺮﺭ ﺭﻭﺍﻥ ﻳ&= #65166;ﺩﺁﻭﺭ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﻋﮑس ﺍﻟﻌﻤﻠﻰ &#= 65193;ﺭ ﮐﺎﺭ ﺳﺎﻳﺒﺮﻧ&#= 65268;ﺘﻴﮑﻬﺎﻯ ﺫﻫﻨﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﮔﺎﻫﻰ ﻧﻴﺰ ﻧﺎ&= #65239;ﺺ ﻳﺎ ﺩﻳﮕﺮ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﻚ ﻋﻘﻠﻰ ﻭ ﺫﻫﻨﻰ&= #1548;ﺑﺎ ﺍﻭﻟﻴﻦ ﺑﺮﺧﻮ&#= 65197;ﺩ ﺑﺎ ﺍﺻﻮﻝ ﻋﻘﻠ&= #65264; ﺟﺰﺋﻰ،ﻣﺎﻧﻨA= 194; ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻓ&= #64401;ﺮﻯ ﺷﺮﻭﻉ ﺑﮑﺎﺭ ﻣ&= #65268;ﮑﻨﺪ. ﮔﻮﺋﻰ ﻣﺮﻭﺭﻯ &= #65165;ﺯ ﺳﻄﻮﺡ ﻣﺨﺘﻠﻒ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﻭﺍﺯ ﻫﺮ ﮐﺪﺍﻡ = ﭼﻴﺰﻯ ﻭ ﺟﺰﺋﻰ ﺑﺮﻣﻴ&= #65194;ﺍﺭﺩ. ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﺗ= ﺪﺍﻋﻰ ﻫﺎ ﺑﺮﺧﻮﺭﺩ ﺑ&= #65166;ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ،ﻣ= 5228;ﺮﻭﻑ ﺑﻌﻘﻴﺪﻩ ﻫﺎﻯ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﻧﻈﺮ ﺷﺨﺺ ﺧﻮﺍﻧﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ ﻋﻤﻠﺎ ﻧﺎﺧ&= #65262;ﺩ ﺁﮔﺎﻫﺎﻧﻪ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺍﻣﺎ ﺳﺎﻳﺒﺮﻧ&#= 65268;ﺘﻴﮑﻬﺎﻯ ﻋﺎﻃﻔﻰ ﺟﺒﺮﻭ&#= 65175;ﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ، ﻫﺮ᥾= 7;ﻚ ﺍﺯ ﻣﺮﺍﺗﺐ ﻣﻘ&= #65166;ﻣﺎﺕ ﺷﻬﻮﺩﻯ ﻓﻌﻠﻰ &= #65261;ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺩﺭ= ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻄﺮﺡ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﻭﺩﺭ ﻳﻘﻴﻦ، ﺑ&#= 65176;ﺪﺑﻴﺮ ﺍﻟﻬﻰ ﺍﺯ ﺍﺣﻮ&= #65165;ﻝ ﻭ ﺍﻓﮑﺎﺭﻭﺗﻤ&#= 65166;ﻡ ﻣﻮﺟﻮﺩﻳّﺖ ﺧ= 5262;ﺩ،ﺑﺪﺳﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﺧﺘﻴﺎﺭ ﺁﻥ ﻣ&= #65198;ﺍﺗﺐ ﺍﺳﺖ. ﻳﻌﻨﻰ ﻓﺮ= ﺷﺘﻪ ﻣﺪﺑّﺮ ﻭ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65197;ﺏّ ﻣﺮﺑّﻰ ﺍﻧﺴﺎ= 5253; ﮐﺎﻣﻞ. ﮔﺮﭼﻪ ﺑ= ﺎﻟﺎﺗﺮ ﺍﺯ ﻗﺎﺋﻢ ﺭﻭﺡ = ﺍﻟﻘﺪس ﻣﻘﺎﻡ ﺩﺍﺭﺩ. ﻭ= ﻟﻰ ﮐﻤﺘﺮ ﺍﺯ ﻣﻘﺎ&= #65249; ﺭبّ رﺣﻤﺎﻧﻰ A= 165;ﺳﺖ. ﺯﻳﺮﺍ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ ﺗﻤﺮﻳﻦ &= #65239;ﺒﻠﻰ ﺩﺭ ﺗﺴﻠﻴﻢ ﺩﺍ&= #65197;ﺩ،ﻭ ﺑﻨﻔﻊ ﺃﺑﺪﻯ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 5259;ﺮﭼﻪ ﺍﻟﻬﺎﻡ ﺍﻭ ﻣﻴ&= #65208;ﻮﺩ،ﺁﻧﺮﺍ ﺑﭙﺬﻳﺮﺩ. ﺣﺘﻰ = ﺍﮔﺮ ﻣﺨﺎﻟﻒ ﻫﻮس ﻭ &= #65247;ﺬﺕ ﻭ ﺭﻓﺎﻩ ﻭﺗﻦ ﺑ= ﺸﺮﻯ ﺍﻭ،ﻭ ﻣﺨﺎﻟﻒ &#= 65165;ﺻﻮﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻘﻠﻰ ﺯﻣﺎʌ= 53; ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺣﺘﻰ ﻣﺪﻋﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺧﻮﺩ ﺍﺑﺪﺍﻉ ﻋ&= #65240;ﻠﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ ﺩﺭ ﺧﻮﺩ ﻧﻴﺰﭼ&= #65256;ﻴﻦ ﻗﺪﺭﺕ ﻭ ﺻﻠﺎﺣ&= #65268;ﺘﻰ ﻧﻤﻰ ﺑﻴﻨﺪ،ﮐ= 5258; ﻣثلا ﺷﻌﺮﻯ ﺑ@= 405;ﻮﻳﺪ، ﻳﺎ ﺣﮑﻤﺘﻰ ﻋﻘ&= #65248;ﻰ ﺗﺎﺯﻩ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﺪ،ﻭﻳﺎ ﺍﺻﻄﻠﺎﺣﺎ ﻣﻌ&#= 65184;ﺰه اﻯ ﺍﺯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﻳﺪﻩ ﺷ&= #65262;ﺩ. ﮐﻪ ﻫﻤﻪ ﺁﻧﻬﺎ = ﺭﺍ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﮐﻪ ﻫﺮﮔﺎﻩ ﺻﻠﺎﺡ &= #65169;ﺪﺍﻧﻨﺪ، ﺍﻟﻬﺎﻡ ﻭ ﺍﻣﮑ&= #65166;ﻧﻰ ﺭﺍ ﺑﻮﻟﻰ ﺍﻟﻬ&= #65264; ﺑﺪﻫﻨﺪ. ﻭ ﻟﺬﺍ= ﺍﻳﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﻫﻤﻴﺸ&= #65258; ﻭﻫﻤﭽﻨﺎﻥ ﺩﺭ &= #65165;ﺧﺘﻴﺎﺭ ﻭﺗﺴﻠﻴﻢ ﻣﺮﺍ&#= 1578;ب اﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&#= 65268;ﺪﺍﻧﻨﺪ. ﻭﺍﺩﻋﺎﻯ ﺍﺳﺘ&#= 65240;ﻠﺎﻟﻰ ﻧﺪﺍﺭﻧﺪ، ﻭ ﺑ&#= 65240;ﻮﻝﭘﻴﺎﻣﺒﺮš= 8;ﺩﺳﺖﻭﺯﺑﺎﻥﺧ&= #65194;ﺍﻫﺴﺘﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﺭ= ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﺗﻮﺟّﻪ &#= 65169;ﺸﺨﺼﻴّﺖ ﺷﺨﺺ،ﺩﺭ ﮐﻞّ = 5153;ﻥ ﺷﺨﺺ،ﺑﺨﺼﻮﺹ = 5193;ﺭ ﺟﻨﺒﻪ ﺑﻴﻤﺎﺭ&#= 65263; ﺁﻥ،ﻣﻮﺭﺩ ﺗﻮ= 5183;ّﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﻧﻪ ﺣﺘﻰ ﺍﺣﻮﺍ&= #65245; ﻗﺒﻠﻰ ﺍﺯ ﺑﻴﻤ&= #65166;ﺭ،ﻳﺎ ﻫﺪﻑ ﺍﺣﻮﺍﻟﻰ &= #65169;ﺮﺍﻯ ﺑﻌﺪ ﺍﺯ ﺷﻔﺎﻯ = ﺑﻴﻤﺎﺭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﭘ= ﺰﺷﮑﺎﻥ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65227;ﻘﻠﻰ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ &= #65207;ﻔﺎ ﻧﻤﻴﺪﻫﻨﺪ،ﺑA= 248;ﮑﻪ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧ&#= 65264; ﺭﺍ ﺷﻔﺎ ﻣﻴﺪﻫ&= #65256;ﺪ. ﻭ ﺍﮔﺮ ﺑﺪﻫﻨﺪ.= ﺯﻳﺮﺍ ﻋﻘﻞ ﭼﻮﻥ ﻋﻠﻢ = ﺁﻣﻮﺧﺘﻨﻰ ﻧﻴﺴﺖ. ﻭ ﺍﮔﺮ ﺭ= ;ﻭﺍﻥ ﺳﺎﻟﻢ ﺑﻮﺩ،ﺭ= 5165;ﺑﻄﻪ ﺑﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭﻓﺮﺷﺘﻪ ﻣﺪﺑ&#= 1617;ﺮ ﻭﻫﻢ ﺯﺍﺩ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ. ﺁﻧﮕﺎﻩ = ﺩﺭ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65253;،ﻳﻌﻨﻰ ﺍﺯ ﺣﺪﻯ ﺑﻴﺸﺘ&= #65198; ﺁﻟﻮﺩﻩ ﻭ ﺳﻴﺎ&= #65257; ﺷﺪﻥ ﺩﻝ ﻭﺫﻫﻦ = ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻣﻄﺮﺡ ﺑﺎﺷﺪ،= 5165;ﺭﺗﺒﺎﻁ ﺑﺎ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻋﻘﻠﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺠﻨﺒﻪ ﻫ&= #65166;ﻯ ﻋﺎﻃﻔﻰ ﻭ ﺍﻧﺴ&= #65166;ﻧﻴّﺖ ﻭ ﺍﻟﻮﻫﻴّﺖ ﻗ&#= 65220;ﻊ ﻣﻴﮕﺮﺩﺩ. ﻭﺭﻭ&= #65165;ﻥ ﺷﻨﺎﺵ ﻣﻌﻤﻮﻟ&#= 65166; ﺩﺭ ﻣﻄﺐ ﺧﻮﺩ ﺑ= ﺪﻧﺒﺎﻝ ﻧﻈﺎﻣﻰ ﺑﺮﺍﻯ &= #65169;ﺮﺭﺳﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺎﺧﻮﺩﺁﮔᥴ= 6;ﻩ ﺑﻴﻤﺎﺭ ﻣﻴﮕﺮ&#= 65193;ﺩ،ﮐﻪ ﻗﺒﻠﺎ ﻣﻴﮑﺎﻧ&#= 65268;ﮑﻰ ﻭﺃﺗﻤﻴﻚ ﻓﮑﺮ &= #65251;ﻴﮑﺮﺩﻧﺪ. ﻭ ﺣﺎﻝ ﺩﺭ ﺭﻭﺍ= ﻥ ﺷﻨﺎﺳﻰ ﺟﺪﻳﺪ&#= 1548;ﻗﺪﻣﻰ ﺑﺎﻟﺎﺗﺮ ﮔﺬﺍ&#= 65197;ﺩﻫﺎﻧﺪ،ﻭ ﺑﺠﺎﻯ ﺗﺤﻠﻴﻞ &= #65259;ﺮ ﭘﺪﻳﺪﻩ،ﺑﮑﻞ = 4344;ﺪﻳﺪﻩ ﻳﺎ ﮐﻞ ﺍﺣﻮﺍﻝ = ﺍﻧﺴﺎﻥ ﻧﻈﺮ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﺧﻮﺩ ﭘﻴﺸﺮﻓﺖ &= #65169;ﺰﺭﮒ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65258; ﻋﻠﻤﻰ ﻫﺴﺖ. ﻭﻟ= ﻰ ﻫﻨﻮﺯ ﺗﻮﺟّﻪ &#= 65169;ﮕﺬﺷﺘﻪ ﻫﺎﻯ ﺷﺨﺺ ﻭﺯﻧ&= #65194;ﮔﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﺑﻴ&= #65252;ﺎﺭ ﻧﺸﺪﻩ ﺍﺳﺖ. ﭼﻪ= ﺭﺳﺪ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65169;ﻴﻤﺎﺭ ﻓﮑﺮ ﮐﻨﻨﺪ. ﮐﻪ= ﭘس ﺍﺯ ﺷﻔﺎﻯ ﺑﻴﻤ&= #65166;ﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺍ= ﮐﻨﻮﻥ ﭼﻪ ﻣﺮﺽ ﻭ ﺩﻟﻴ= ﻞ ﻭﺟﻮﺩﻯ ﺷﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ که ﻤﻴﺨﻮﺍﻫﺪ= 48; ﺁﻧﺮﺍ ﺑﮑﻠّﻰ ﺣﺬﻑ ﻭ&#= 65169;ﮑﺸﺪ. ﮔﻮﺋﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺭﻭﻯ ﺁﻧﺘﻰ &= #65169;ﻴﻮﺗﻴﻚ ﺑﺰﻧﺪ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﻭﺍﻥ ﮐﺎﻭﺍن= 740; اﻟﻬﻰ ﻫﺴﺘﻨﺪ= 548;ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺳﺎ&= #65247;ﻚ ﻭ ﻋﻮﺍﻣﻞ ﮔﺬﺷ&= #65176;ﻪ ﺍﻭﺭﺍ ﺩﺭﺗﻔﺴ&#= 65268;ﺮﺍﺕ ﺭﻭﺍﻧﮑﺎﻭﺍﻧ= 5258; ﺭؤﻳﺎﻫﺎﻯ ﺳﺎ= 5247;ﻚ ﺑﻴﺮﻭﺯﻥ ﻣﻰ ﮐ&= #65208;ﻨﺪ. ﻭﺣﺘﻰ ﺑﺂﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺷﺎﻳﺴﺘﻪ &= #65261; ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺧﺪﺍﻭﻧﺪ ﺗﻮج= 617;ه ﻤﻴﮑﻨﺪ. ﻭ ﻧﻈﺮ= ﺑﺮﺣﺴﺐ ﺳﻠﻴﻘﻪ ﺧﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﺑﻠﮑﻪ ﺧﻮﺍﺳﺘ&#= 65258; ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺭﺍﺩﺭ ﻧﻈﺮ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﻟﺬﺍ ﺑﺎ ﺗﺨﻠ= ﻴﻪ ﺣﺎﻝ ﻭ ﮔﺬﺷﺘﻪ&= #1548;ﻭ ﺑﺎ ﺗﺤﻠﻴﻪ ﺑﺼ&= #65236;ﺎﺕ ﻧﻴﮑﻮ ﻟﺎﺯﻡ ﺁ&= #65267;ﻨﺪﻩ،ﮐﺎﻣﻠʋ= 66; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧ&= #65194;ﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﭼ= 5258; ﺗﺠﻠﻴﻪ ﻫﺎﺋﻰ &= #65207;ﻬﻮﺩﻯ ﺑﺴﺎﻟﻚ ﻧﺰﺩﻳ&#= 65242; ﺷﺪﻩ، ﺑﻤﺮﺯﻫ= 5166;ﻯ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺪﻫﺪ. </span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻤ= ﺎﻡ ﺑﺤث ﻭ ﺍﻫﺘﻤﺎ&#= 65249; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﺑﺮﺍﻯ ﻃﺮﺡ ﺍﻳﻦ ﺩﻭ ﻃ= ﺮﺡ ﻓﻠﺴﻔﻪ ﺍﻟﻬﻰ &= #65261;ﻣﺘﺎﻓﻴﺰﻳﻚ= 48;ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ &= #65261;ﻋﻠﻤﻰ،ﻭﻳﺎ ﺭﺑﻂ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﺎ ﻋﻮﺍﻃﻒ ﻭﺍﺣﺴ&#= 65166;ﺳﺎﺕ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻧ= ;ﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺪﻩ، ﺑ&#= 65166; ﻫﻢ ﻭﺩﺭﮐﻨﺎﺭ &= #65259;ﻢ، ﺍﻳﻦ ﺍﺳﺖ ﺗﺎ ﺧ= ﻮﺍﻧﻨﺪﻩ ﭼﻪ ﺑﺮﺩﺍﺷﺘﻰ &= #65261;ﻋﺒﺮﺗﻰ ﺑﻨﻤﺎﻳﺪ ﮐﻪ ﺳ&= #65236;ﺎﺭﺵ(ﺑﺮﺩﺍﺷ= 5174;ﺳﻠﻮﮐﻰ) ﺍﺯ ﻫﺮ ﻣﻮﺿﻮﻉ = ﻭ ﭘﺪﻳﺪﻩ ﻭﻫﺮ ﮐ&= #65248;ﺎﻡ ﻭ ﺣﺮﮐﺘﻰ ﺩﺭ ﻫ= ﺴﺘﻰ ﺑﺎﻳﺪ ﺑﺸﻮﺩ،= 5175;ﺎ ﻧﺘﻴجه اﻯ ﺍﻟA= 260;ﻰ ﻭﺣﺘﻰ ﺑﺰﺑﺎﻥ&#= 65191;ﺪﺍﻭﻧﺪﺩﺭﭘʋ= 94;ﻳﺪﻩﻫﺎﺁﺷﻨﺎ= -ﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺭﻭ= ﺍﻥ ﮐﺎﻭﻯ ﺗﺤﻠﻴﻠ&#= 65264; ﻓﺮﻭﻳﺪ،ﻣﺨﻠA= 262;ﻃﻰ ﺍﺯ ﮐﺸﻔﻴّﺎﺕ &#= 65175;ﺠﺮﺑﻰ ﻭﻣﻔﺎﻫﻴﻢ ﺟﺪ&#= 65267;ﺪ ﺑﻮﺩ. ﮐﻪ ﻏﻴﺮ ﺗ= ;ﺠﺮﺑﻰ ﺑﻮﺩﻧﺪ. ﭼﻮﻥ ﻣ= ﺤﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺍﻳﻦ ﮐﺎﺭ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﺎﻥ ﺩﺭﺳﺖ ﺍﺳﺖ، ﺍ&#= 64404;ﺮ ﭼﻪ ﺑﻬﺘﺮ ﺑﻮﺩ&= #1548;ﮐﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭ = ﭘﺎﻙ ﺷﺪﻩ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺧﻮﺩ ﺑﺎﺷﻨﺪ،= 5175;ﺎ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻧﻴﺰ ﺩﺭ ﮐﺎﺭ ﻣ= ﻌﺎﻟﺠﺎﺕ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮ&#= 65267;ش ﻨﻴﺰ ﺩﺍﺷته ﺒ= 5166;ﺷﻨﺪ. ﻭﻟﻰ ﺍﻳﻨﻚ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65169;ﺎ ﻋﻘﻞ ﻭ ﺗﺼﺮﻓﺎ&= #65173; ﻭﮐﻤﮑﻬﺎﻯ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ، ﻧﻤﻰ ﺑ&#= 65166;ﺷﻨﺪ، ﺑﻠﮑﻪ ﻣﺎﻧﻨﺪ &= #65193;ﻳﮕﺮ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﺩﻯ،ﻭﻟﻰ ﻋﺎﻟﻢ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻭﻟﻴﻪ ﻭ ﺍﺑﺘ&= #65194;ﺍﺋﻰ ﻋﻠﻢ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺩﺭ ﻧﻈﺮ ﻭﺩﻳﺪ = ﻋﻘﻠﻰ ﺁﻧﻬﺎ ﻧﻴﺰ ﻟﻄ&= #65252;ﻪ ﻭﺍﺭﺩ ﻣﻴﮑﻨﺪ. = ﻭﺑﻴﻤﺎﺭﺍﻥ ﺧﻮﺩﺭﺍ ﺁﻧﻄﻮ&#= 65197; ﮐﻪ ﺩﻭﺳﺖ ﺩﺍﺭ&= #65255;ﺪ ﻧﺨﻮﺍﻫﻨﺪ ﺩﻳ&#= 65194;. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﻭﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻣﺴﺘﻌﺪ ﻃﺎﻟﺐ &= #65203;ﻠﻮﻛﻮ ﺗﻐﻴﻴﺮ ﻓﻄﺮﺕ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﺭﻭﺵ ﺗﺴﻠﻴ&= #65250; ﺑﻤﺮﺍﺗﺐ ﺑﺮﺗ&#= 65198; ﺍﺻﻠﻰ ﻭ ﺗﺨﻠﻴ&= #65258; ﻭﺟﻮﺩ ﺧﻮﺩ ﺍﺯ = ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﻧﭙﺮﺩﺍﺯﻧ&#= 65194;، ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65154;ﻧﻬﺎ ﭼﻪ ﮐﻤﮑﻰ ﮐﻨﺪ.= ﺍﻃﻔﺎﻝ ﻧﻴﺰ ﺑﻴﻤﺎﺭﻯ &= #65197;ﻭﺍﻧﻰ ﭼﻮﻥ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺭﺍ ﻧﺪﺍﺭﻧﺪ،= 5261;ﻟﻰ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65259;ﺎﻯ ﻋﻀﻮﻯ ﻭ ﺍﻭﺭﮔ&= #65166;ﻧﻴﻚ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5252;ﺮﺍﺣﻞ ﺗﮑﺎﻣﻞ ﺩﺭ ﻓﺼ&= #65262;ﻝ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻟﺎﺗﺮ ﻧʌ= 62;ﻉ ﺑﺸﺮی ﻨﺮﺳﻴﺪ= 607; اﻧﺪ. ﻟﺬﺍ ﺭﻭﺵ = ﺗﻔﮑّﺮ ﺍﻃﻔﺎﻝ ﺭﻭﻣﺎ&#= 65255;ﺘﻴﻚ ﻭ ﺧﻴﺎﻟﻰ ﻭ ﺍﻳ= ﺪﺁﻟﻬﺎﻯ ﺳﺎﺩﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ &= #64400;ﺎﺭﺷﺎﻥ ﻣﻮﻓﻘﻴﺖ ﺁﻣﻴ&#= 65200;ﻯ ﺯﻳﺎﺩ ﮐﺴﺐ ﮐﺮ&= #65193;ﻩ ﺍﺳﺖ. ﻭﻟﻰ ﻣﺤﻮ= ﺭ ﻋﻠﻢ ﺭﻭﺍﻥ ﮐﺎ&= #65261;ﻯ ﺑﺮﺍﻳﻦ ﺍﺳﺖ،= 4400;ﻪ ﺍﮐثرﭘﺎﺳﺨﻬʋ= 66;ﻯ ﺍﻧﺴﺎﻥ،ﻧﺘﻴA= 184;ﻪ ﻣﺤﺮﮐﻬﺎ ﻭ ﺍﻧ&= #64405;ﻴﺰﻩ ﻫﺎ ﻭ ﺩﻭﺍﻓﻊ ﻣ= ﺨﻔﻰ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻣﻴﺒﺎﺷﺪ. ﺍﻧﺠ&= #65166;ﻡ ﺗﺄﻣّﻞ ﻓﮑﺮﻯ &#= 65267;ﻚ ﻋﻤﻞ ﻋﻘﻠﻰ ﺍﺳ&= #65174;. ﻭ ﺑﺮﺍﺳﺎس ﻓﻠ&#= 65204;ﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﺫﻫ&= #65256;ﻰ ﺍﻓﺮﺍﺩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻫﻨﻮﺯ ﺑﮑﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﻋﻘﻞ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻧﺮﺳﻴﺪه اﻧﺪ. ﭼﻪ ﺑﻬﺘﺮ = ﮐﻪ ﺧﻮﺩ ﮐﺎﻣﻞ ﻭ ﺳ= ﺎﻟﻢ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻃﺒﻴﻌﺖ ﺩﺭﺳﺖ ﺍﻳﻦ ﻣﺤ&= #65198;ﮐﻬﺎﻯ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ&= #1548;ﺑﺮﺣﺴﺐ ﺗﺎﺭﻳﺦ ﺯﻧﺪﮔ&#= 65264; ﺍﻣﺮﻭﺯ ﺷﺨﺺ ﺗ&= #65236;ﺴﻴﺮ ﻧﻤﻴﺸﻮﺩ. ﻭ ﺍﻧ= ﻔﻌﺎﻟﻬﺎﻯ ﻣﺮﺿﻰ ﺩﺭ ﺭﻓﺘ&= #65166;ﺭ،ﻧﺘﻴﺠﻪ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65165;ﻧﻔﻌﺎﻟﻰ ﻭﻣﻘﻴﻢ ﺩﺍﺋﻢ &= #65165;ﺳﺖ. ﮐﻪ ﺟﺎﻣﻌﻪ ﺁﻧ&= #65198;ﺍ ﺳﺮﮐﻮﺏ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﺗﻔﺴﻴ&#= 65198; ﺷﺨﺼﻰ ﺩﺍﺩﻫﺎ&#= 65255;ﺪ. که ﺘﻔﺴﻴﺮ ﻗﺎ= 5255;ﻮنی علمی ﺧﻮﺍﻫﺪ ʋ= 69;ﻮﺩ. ﺯﻳﺮﺍ ﺭﻭﺵ ﻋﻠ&= #65250; ﻣﺎﺩﻯ،ﺩﺭ ﻧﻔ= 615;س ﻭﺭﻭﺍﻥ ﻭﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ ﺭﺍﻫﻰ ﻧﺪﺍﺭﺩ .= ﻭﻗﻮﺍﻧﻴﻦ ﻣﺎﺩﻯ ﻧﻴﺰ ﺷﺎ&= #65251;ﻞ ﺍﻣﻮﺭ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺑﮕ= ﻮﺋﻴﻢ ﮐﻪ ﻗﻮﺍﻧﻴﻦ ﺧ&= #65166;ﺹ ﺍﻣﻮﺭ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ،ﻧﺰﺩ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﭘﺰﺷﻚ ﺑﺎﺷﺪ،= 4400;ﻪ ﭼﻨﻴﻦ ﻫﻢ ﻣﻌﻤ&= #65262;ﻟﺎ ﻧﻴﺴﺖ. ﻭﻗﺴﻤﺖ = ﺟﺎﻟﺐ ﺭﻭﺍﻥ ﮐﺎﺭﻯ ﺗ&= #65188;ﻠﻴﻠﻰ ﻭ ﮐﺸﻒ ﻧﺘﺎﻳﺞ = ﺍﻧﻔﻌﺎﻟﻰ، ﻧﺘﻴﺠﻪ ﺳﺮﮐﻮ&#= 65169;ﻰ ﻫﺎﻯ ﺃﻧﮕﻴﺰﻩ &= #65259;ﺎﻯ ﺍﺳﺎﺳﻰ ﺍﺳﺖ،= 4400;ﻪ ﺑﺪﻭﻥ ﺗﮑﻴﻴﻒ &= #65261; ﻫﻢ ﺁﻫﻨﮕﻰ ﺑﻴ&= #65254; ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭ&= #65227;ﻘﺪﻩ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺷ&= #65192;ﺺ،ﺑﺎﻋث ﺍﻧﻮﺍﻉ ﺯﻳﺎﺩ&#= 65263; ﺍﺯ ﺍﺿﻄﺮﺍﺑﺎ&#= 65173; ﻭﻧﺎﺑﺴﺎﻣﺎﻧ= 5264; ﻣﻴﺸﻮﺩ. ﻭﻋﻠّ&#= 65174; ﺁﻥ ﻣﺪﺗّﻬﺎ ﻣ&#= 65192;ﻔﻰ ﻣﻴﻤﺎﻧﺪ . ﭘﻴﺮ= ﻭﺍﻥ ﻓﺮﻭﻳﺪ،ﺃﻧﮕA= 268;ﺰﻩ ﻫﺎﻯ ﺍﻧﻔﻌﺎﻟ&#= 65264; ﻧﺎﺷﻰ ﺍﺯ ﺳﺮﮐ&= #65262;ﺑﻰ ﺭﺍ ﺑﺮ ﺷﻤﺮﺩه اﻧﺪ. ﻣﺎﻧﻨﺪ ﻋ&= #65240;ﺪﻩ ﺍﻭﺩﻳﺐ ﻭﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﻧﻔﻌﻰ ﮐﻪ = ﺧﻮﺩ ﻋﻨﺎﺻﺮ ﺟﺪﻳﺪ&#= 65263; ﺩﺍﺭﻧﺪ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺣﺮﺹ ﻭﻃﻤﻊ، ﺧ&#= 65268;ﻠﻰ ﺯﻭﺩﺗﺮ ﺑﭽﻨﺪ &= #65239;ﺮﻥ ﺩﺭﻋﺮﻓﺎﻥ ﺻﻮ&#= 65197;ﺕ ﮔﺮﻓﺘﻪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﺁﻧﺮﺍ ﻧﻈﺮ ﻏﻴ&= #65198; ﺗﺠﺮﺑﻰ،ﻭﺍﺯ = 4344;ﻴﺶ ﺁﻣﺎﺩﻩ ﻣﻴﮕﻔ&#= 65176;ﻨﺪ. ﻭ ﺣﺎﻟﺎ ﺑﺎﺯ ﻓ= ﺮﻭﻳﺪ ﻏﻴﺮ ﺗﺠﺮﺑﻰ ﻣ&= #65268;ﮕﻮﻳﺪ. ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋ&= #65166;ﺭﻑ ﻭ ﺩﺭﻭﻳﺶ ﺩﻭﺍ&= #65199;ﺩﻩ ﻗﺮﻥ ﭘﻴﺶ ﻓﻬﺮ&= #65203;ﺖ ﻃﻮﻟﺎﻧﻰ ﻫﻔﺘ&#= 65166;ﺩ ﭘﻨﺞ ﻭﺑﻴﺸﺘﺮ &= #65203;ﺮﺑﺎﺯﺍﻥ ﺷﻴﻄﺎﻥ ﺭﺍ ﺁﻭ&= #65197;ﺩﻩ،ﻭﺩﺭ ﻣﻘﺎﺑﻠﺎﺯﻫﻔ= 5176;ﺎﺩ ﭘﻨﺞ ﺳﺮﺑﺎﺯﺍ&#= 65253; ﺧﻴﺮ ﻭ ﺍﻟﻬﻰ ﺑ= ﺮﺷﻤﺮﺩﻩ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺎ= ﺯ ﺍﻣﮑﺎﻥ ﺍﻓﺰﻭ&#= 65193;ﻥ ﺑﻴﺸﻤﺎﺭﻯ ﺻﻔ&#= 65166;ﺕ ﺩﻳﮕﺮ،ﺑﺼﻮﺭA= 173; ﺳﺮﺑﺎﺯﺍﻥ ﺧﻴ&#= 65198; ﻳﺎ ﺷﺮ ﻫﺴﺖ. ﮐﻪ= ; ﺷﺎﻳﺪ ﺍﺯ ﻫﺰﺍﺭ ﻧﻴﺰ = ﺑﮕﺬﺭﺩ. ﻭﻟﻰﺗﻤﺎﻣﻰ ﺍ&#= 65267;ﻦ ﺻﻔﺎﺕ ﺍﺯ ﺩﺭﻭ&= #65253; ﻫﻢ ﺑﻴﺮﻭﻥ ﻣﻴ&= #65154;ﻳﻨﺪ. ﺩﺭ ﻧﻈﺮﻳﻪ ﺳﻠ&= #65204;ﻠﻪ ﺻﻔﺎﺗﻰ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ،ﻣﻴʋ= 76;ﻮﺍﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺻ&= #65236;ﺎﺕ ﺗﻮﺟﻴﻪ ﮐﺮﺩ. ﮐ= ﻪ ﺳﺎﻟﻚ ﺑﺎ ﺻﺒﻮ&= #65197;ﻯ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﺻﻔﺎﺗﻰ ﺭﺍ = ﺯﺷﺖ ﻣﻴﺸﻨﺎﺳﺪ ﻭﻣ&#= 65176;ﻨﻔّﺮ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺑ= ﺴﻬﻮﻟﺖ ﻓﺮﺍﻣﻮش ﻤﻴﺸ= 5262;ﻧﺪ. ﻭﻳﺎﺻﻔﺎت ﺮﺍ &#= 65255;ﻴﮑﻮ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﺩ= ﻭﺳﺖ ﺩﺍﺭﺩ، ﻭﺑﺴﻬ= 5262;ﻟﺖ ﻧﻴﺰ ﺑﺪﺳﺖ ﻣﻴ&= #65154;ﻳﻨﺪ ﻭﺗثبیت ﻭﺳﺎ᥾= 7;ﺒﺮﻧﻴﺘﻴﻚ ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ. = ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ،ﺍﮔﺮ ﺻﻔﺖ ﺑﺎﻟﺎﺗﺮ&#= 65267;ﻦ ﺭﺍ ﺻﺒﺮ ﺩﺭ ﻧﻈ= ﺮ ﺑﮕﻴﺮﻳﻢ،ﺗﻤA= 166;ﻡ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﺩ&= #65197; ﺯﻳﺮ ﺁﻥ ﻭ ﺗﺎﺑ= ﻊ ﺁﻥ ﺧﻮﺍﻫﻨﺪ ﺑ&= #65262;ﺩ. ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳ&#= 65194;، ﺻﺒﺮ ﺑﺮﺍﻯ ﺭﻭ&= #65185;،ﭼﻮﻥ ﺳﺮ ﺑﺮﺍﻯ ﺗﻦ ﺍ= ﺳﺖ ﻭﺟﺪﺍﮔﺎﻧﻪ ﺍ&#= 65267;ﻦﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﺑﺎﺭﻩ ﺻﻔﺎ&= #65173;،ﻓﺮﺍﻭﺍﻥ ﻣﻄﻠﺐ ﮔﻔﺘﻪ ﺍ&= #65203;ﺖ. ﻭ ﺍﺣﺎﺩﻳث ﭘﻴ&#= 65166;ﻣﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﻭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺑﻌﻨﻮA= 165;ﻥ ﺩﺭﻭﻳﺸﺎﻥ ﺯﻣ&#= 65166;ﻥ ﺭﺍ،ﮐﻪ ﺗﻔﺴﻴ= 5198; ﺳﺎﻭﮐﻰ ﮐﺮﺩﻫ&#= 65166;ﻡ. ﻭﺭﻭﺷﻦ ﺍﺳﺖ ﮐ&= #65258; ﭼﻨﺎﻥ ﻧﻴﺴﺖ،= 4400;ﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭ&#= 65165; ﺁﺧﻮﻧﺪﻫﺎﻯ ﺳ&#= 65268;ﺎﺳﻰ ﻭﺭﻫﺒﺮﺍﻥ ﺣﺰ&#= 65169;ﻰ ﻭﺳﻴﺎﺳﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ. ﮐﻪ ﺩﺍﺭﺍﻯ ﻫﺪ&= #65235;ﻬﺎﻯ ﺩﻧﻴﻮﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ. ﮐﻪ ﺍﻣﺮﻭﺯ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺮ ﺁﺧﻮﻧﺪ ﻭﮐﺸﻴ&#= 65208;ﻰ ﺩﺭ ﺗﻤﺎﻡ ﻣﺬﺍ&= #65259;ﺐ ﻗﺸﺮﻯ ﺍﺩﻳﺎﻥ &= #65165;ﺳﻤﻰ ﻣﻌﺮﻭﻑ ﭼﻨﻴﻦ &= #65251;ﻰ ﻓﻬﻤﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺍﻥ ﮐﺎﺭﻭﺍﻥ ﻣﺎﻳ&#= 65248;ﻨﺪ ﺭﻓﺘﺎﺭ ﺭﺍ ﭼﻨ&= #65268;ﻦ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5227;ﺎﺩﺍﺕ ﻧﺘﻴﺠﻪ ﺗﺠﺮﺑ&#= 65258; ﻓﺮﺩﻯ ﻭ ﺷﺨﺼﻰ = ﺍﺳﺖ. ﻧﻈﺮﻳّﺎﺕ ﻓﺮ= 5261;ﻳﺪﻯ ﻫﺎ ﺩﺭ ﺑﺎﺭﻩ ﻋ= ﻘﺪﻩ ﺩﺭ ﺟﺎﻣﻌﻪ ﺷﻨ&= #65166;ﺳﻰ،ﺑﻴﺸﺘﺮ ﻣﻔﻴﺪ ﺍﺳﺖ. ﺗﺎ= ﺍﻓﻌﺎﻝ ﻣﻨﻌﮑﺴﻪ ﺷﺮﻃ&#= 65264; ﺳﺎﺩﻩ،ﮐﻪ ﺭﻭ= 5165;ﻥ ﺷﻨﺎﺳﺎﻥ ﺭﻓﺘ&#= 65166;ﺭﻯ ﮔﻔﺘﻪ ﻭﻣﻴﮕﻮ&#= 65267;ﻨﺪ. ﺍﻓﮑﺎﺭ ﺿﺪ ﻋﻘ&= #65248;ﻰ،ﭼﻮﻥ ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﻫ&= #65204;ﺘﻨﺪ،ﻭﻟﻰ ﺑﺎﺯ ﻓﺮﺿﻴﻪ ﻫ&= #65166;ﻯ ﻏﻴﺮ ﺗﺠﺮﺑﻰ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﭘﻴﺶ ﺩﺍﻭﺭﻯ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﻠﺎﺣﻈﻪ ﺗ&= #65184;ﺮﺑﻪ ﻫﺮ ﻣﻄﻠﺒﻰ ﺍﺳ&= #65174;. ﮐﻪ ﺑﺎﺯ ﺍﻳﻦ ﮐ= ﺎﺭ ﺍﺣﻴﺎﻯ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﺎﻥ ﻗﺪﻳﻤﻰ ﺭﻭﻣﺎ&#= 65255;ﺘﻴﻚ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5193;ﺭ ﻣﺘﺪﻳّﻨﻴﻦ ﻏ= 5268;ﺮ ﺳﻠﻮﮐﻰ ﺻﺎﺩﻕ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺃﻫﻞ ﻋﻠﻢ = ﻣﺎﺩﻩ ﮔﺮﺍ، ﺣﺘﻰ ﻋﺮ&#= 65235;ﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻧﻴﺰ ﺭﻭﻣﺎ&= #65255;ﺘﻴﻚ ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﮐ&= #65252;ﻮﻧﻴﺴﺘﻬﺎ،ʋ= 65;ﻳﺪﺁﻟﻴﺴﺖ ﺧﻴﺎﻝ ﭘﺮﺩﺍﺯ &= #65259;ﺴﺘﻨﺪ ﻧﻪ ﺍﻳﺪﺁﻝ ﻫﺎ&= #65263; ﺑﺎ ﺁﺭﺯﻭﻫﺎﻯ &= #65165;ﻳﺪﺁﻝ ﺷﺪﻥ ﻭﺗﮑﺎﻣﻞ .= ﻧﻈﺮﻳﻪ ﻏﺮﺍﻳﺰ ﻧﻴﺰ ﺑ&= #65198;ﺍﻳﻦ ﭘﻴﭽﻴﺪﮔﻰ ﺍﻓ&#= 65200;ﻭﺩﻩ. ﻓﺮﻭﻳﺪﻯ ﻫﺎ ﮐ&= #65258; ﺭﻓﺘﺎﺭ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺗﻨﻬﺎ ﺍﺯ ﺗ= ﻔﮑّﺮ ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﻭ = ﻟﺎ ﺷﻌﻮﺭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺭﺍ ﻧﻴﺰ ﻣﻄﺮﺡ = ﮐﺮﺩﻫﺎﻧﺪ. ﮐﻪ ﻫﻤﺎﻥ ﺁﻟﻮ&= #65193;ﮔﻰ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻭﻫﻮ&#= 65203;ﺮﺍﻥ ﻫﺮﮐس ﻣﻴﺒﺎﺷ= 5194; ﮔﺎﻫﻰ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﺭﺍ ﺟﻬﺎﻥ ﺧﺎﺹ&= #1548;ﻭ ﺁﮔﺎﻫﻰ ﻫﺎ ﺭﺍ = ﺍﺯﻣﻨﺒﻊ ﻣﺒﻬﻢ ﺍﻧﺮﮊﻯ &= #65259;ﺎﻯ ﻧﻔﺴﺎﻧﻰ ﮔﻔﺘ&#= 65260;ﺎﻧﺪ ﮐﻪ ﻓﺮﻭﻳﺪ ﺍﮐ&= #1579;رﺍ ﺁﻧﺮﺍ ﻋﻘﺪﻩ ﺟ&= #65256;ﺴﻰ ﺍﻭﺩﻳﺐ ﺑﺨﺼﻮ&#= 65209; ﻣﻴﺪﺍﻧﺪ. ﻳﻮﻧ&= #64403; ﺷﺎﮔﺮﺩ ﺟﺪﺍ ﺷ&= #65194;ﻩ ﺍﺯ ﻓﺮﻭﻳﺪ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺍﺯ ﻏﺮﻳﺰﻩ = ﺟﻨﺴﻰ ﺑﻐﺮﻳﺰﻩ ﺣُﺐ= 617; ﺫﺍﺕ ﻳﺎ ﻣﻦ ﻭﻣ= ﻨﻴّﺖ ﻣﻨﺘﻘﻞ ﮐﺮﺩ. ﻭ= ﻧﻴﺰ ﺍﻭ ﻏﺮﻳﺰﻩ ﺗﺠ&= #65252;ّﻊ ﺭﺍ ﻭﺍﺭﺩ ﮐﺎﺭ = ﮐﺮﺩ،ﮐﻪ ﺑﺎ ﺍﻳﻨﻬﺎ ﺍﻳ&= #65256;ﮕﻮﻧﻪ ﻏﺮﺍﻳﺰﻧﻴﺰ ﺗ&#= 65192;ﻠﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻣ&= #65228;ﺎﻟﺠﻪ ﻳﺎ ﻓﺮﺍﻣﻮﺵ ﺷ&= #65262;ﻧﺪ. ﺍﻧﺴﺎﻥ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ ﺑﺎ ﺍﻳﻦ ﺗﺤﻠﻴ&= #65258; ﺧﻮﻳﺶ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﻥ ﮐﻨﺪ. ﻭ ﺍ= ;ﻟّﺎ ﻏﺮﺍﻳﺰ ﺭﺷﺪ ﮐ&= #65198;ﺩﻩ،ﻭ ﺍﻧﺮﮊﻯ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﻏﺮﻳﺰﻩ ﻳﺎ = ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﻘﺪﻩ ﻣﻰ ﮔA= 268;ﺮﺩ، ﻭ ﺑﺎ ﺗﺨﻠﻴﻪ ﺁ= ﻥ ﺩﺭ ﻣﺠﺮﺍﻯﺗﻌ&#= 65166;ﻟﻰﺍﺯﺩﺳﺖﻣʌ= 68;ﺪﻫﺪ،ﮐﻪﺧﻮﺩ&= #65267;ﻚﻧﻈﺮﺻﻮﻓﻴA= 166;ﻧﻪﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5255;ﻈﺮﻳﻪ ﻓﺮﻭﻳﺪ،ﭼﻮﻥ = 5183;ﺰﻣﻰ ﻭ ﻓﺮﺿﻰ ﻣﻴﺒﺎ&= #65207;ﺪ،ﭘس ﭘﻴﺮﻭﺍﻧﺶ ﺍﺯ &= #65259;ﻢ ﺟﺪﺍ ﺷﺪﻧﺪ ﺩﺭ&= #65187;ﺎﻟﻴﮑﻪ ﻫﺮﻳﻚ ﻋﻨﺼﺮﻯ &= #65165;ﺯ ﺣﻘﻴﻘﺖ ﺩﺭ ﻧﻈ&= #65198;ﻳّﺎﺕ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﺍ= ﻳﻦ ﻏﺮﺍﻳﺰ ﻧﻔﺴﺎ&#= 65255;ﻰ ﻣﺘﻔﺎﻭﺕ ﻭ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴک هاﻯ ﻧﺎﺧﻮﺩﺁ@= 404;ﺎﻩ ﻓﺮﻭﻳﺪ،ﻭﻧﻈA= 198;ﻳﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65207;ﻮﺩ. ﻭﻧﻪ ﺍﺷﺒﺎﻉ ﻭ&= #65175;ﻘﻮﻳﺖ. ﺑﻠﮑﻪ ﺗﺨﻠﻴﻪ &= #65261; ﺗﺤﻠﻴﻪ ﺟﺪﻳﺪ. = ﻃﺒﻴﻌﺖ ﺷﻨﺎﺳﻰ ﺗﺠﺮﺑ&#= 65264;،ﺍﻧﺴﺎﻥ ﺧﻴﻠﻰ ﺍﺯ ﺁﺭﺍ&= #1652; ﻗﺪﻳﻢ ﺭﺍ ﺭﻫﺎ = ﮐﺮﺩﻩ،ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺍﺳ&#= 65166;ﺳﻰ ﻭ ﺍﻧﻘﻠﺎﺑﻰ ﺩ&= #65197; ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ .= اﻧﺴﺎﻥ ﭼﻮﻥ ﺩﺳﺘﮕﺎﻫ&#= 65264; ﻣﻨﻄﻘﻰ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭﺑﻌﻀﻰ ﺁﺭﺯ&#= 65261;ﻫﺎ ﻓﮑﺮ ﻣﻴﮑﻨﺪ، &#= 65261;ﻟﻰ ﺑﻔﮑﺮ ﺗﺤﻘﻖ ﺁ&= #65197;ﺯﻭﻫﺎ ﻧﻴﺴﺖ. ﺑﺮﺍﻯ ﺍ= ﻧﺴﺎﻥ ﭘﺮ ﺃﻧﮕﻴﺰﻩ ﻭ&= #65259;ﻮس ﻭ ﺍﻧﻔﻌﺎﻝ،ﺍ= 4400;ثرﺍ ﺗﻤﺎﻳﻠﺎﺕ ﻏﻴ&#= 65198; ﻣﻌﻘﻮﻝ ﺧﻮﺩ،= 5169;ﺴﻤﺖ ﻫﺪﻓﻬﺎﻯ ﻣﻌﻘ&#= 65262;ﻝ ﺳﻮﻕﻣﻴﺪﻫﻨﺪ &#= 65261; ﻋﻘﻞ ﺩﺍﻭﺭ ﺍﻳ&= #65254; ﺍﻧﮕﻴﺰﻩ ﻫﺎ،= 5169;ﺎ ﺁﻧﻬﺎ ﺩﺭ ﺗﻀﺎ&= #65193; ﺍﺳﺖ ﻧﻔس ﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﺁﻟﻮﺩﻩ ﺍﻧﺴ&#= 65166;ﻥ،ﻭﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ، ﻫ= 5252;ﺎﻥ ﻋﻘﻞ ﺟﺰﺋﻰ ﻓﺼ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻮ&= #65247;ﺪ ﻓﻌﻠﻰ ﺍﻭ ﺍﺳﺖ.= ﮐﻪ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺁ&= #65253; ﻋﻘﻞ،ﺩﺭ ﻫﺮ ﺳ&#= 65220;ﺤﻰ ﮐﻪ ﺑﺎﺷﺪ،ﮐﺎ= 5251;ﻠﺎ ﻣﻌﻘﻮﻝ ﻭﮐﺎﻣ&#= 65246; ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ. = ﻏﺎﻓﻞ ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺍﻟﻬﻰ ﺗ&= #65198;. ﻣﺒﺎﺭﺯﻩ ﻋﻘﻴ&#= 65194;ﻩ ﻫﺎ ﻧﺘﻴﺠﻪ ﻋﻘ&= #65194;ﻩ ﻫﺎ ﻭ ﺗﻀﺎﺩ ﻏﺮ= ﺍﻳﺰ،ﺑﺮ ﻭﺟﻮﺩ ﻓﮑﺮﻯ ﻭ&= #65197;ﻓﺘﺎﺭﻯ ﺍﻧﺴﺎﻥ ﺍثر ﻣ= 5268;ﮕﺬﺍﺭﻧﺪ. ﻭﺭﺍﺑﻄﻪ ﻫﺮ ﻋ&= #65240;ﺪﻩ ﺑﺎ ﻭﺿﻊ ﺭﻭﺯ ﻭ= ﻏﺮﻳﺰﻩ ﻣﻨﺎﺳﺐ ﺑﻨﻈﺮ &= #65251;ﻴﺮﺳﺪ. ﻭ ﻏﺮﻳﺰﻩ ﻫﺎ ﺩ= ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺑﺎﻫﻢ ﻳﮑﻰ ﺷﺪﻩ،ﻭ ﺑ&#= 65260;ﺮ ﺷﮑﻠﻰ ﺑﺮﺣﺴﺐ &= #65259;ﺮ ﻭﺿﻌﻰ ﮐﻪ ﭘﻴﺶ = ﺑﻴﺎﻳﺪ،ﺧﻮﺩA= 197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194; ﻭﻣﺎﻧﻨﺪ ﮔﺮﻭ&#= 65259;ﻰ ﮐﻪ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﭘﻴﺪﺍ ﮐﺮﺩﻩ،= 5261;ﻧﻔس ﺁﻟﻮﺩﻩ ﻭ ﻋﻘﻞ = ﺟﺰﺋﻰ ﻭﻣﺎﺩﻳﺘﺮ ﺩﻭ&#= 65197;ﺗﺮ ﺍﺯ ﺧﺪﺍ ﻭ ﺣﻘﻴ= ﻘﺖ ﻭﮐﻤﺎﻟﺎﺕ ﺑﺎ&#= 65247;ﺎﺗﺮ ﻧﻮﻉ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺑﺎﻳﺪ ﺣﺘﻤﺎ ﺩ&= #65197; ﺗﺨﻠﻴﻪ ﺳﻠﻮﮐ&#= 65264; ﻣﻄﻠﻘﺎ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺷﻮﺩ. ﻭ ﺫﺍﺕ ﻓﻄ= ;ﺮﻯ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑ&= #65194;ﺳﺖ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭﻟﻰ ﺑﺎ ﺧﻮﺍﺳﺘﻪ ﺍ&= #65255;ﺴﺎﻥ ﻭﮐﻤﻚ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺑﻮﺩه ﺒﺎﺷﺪ. ﺁ&= #65255;ﮕﺎﻩ ﺗﺨﻠﻴﻪ ﺑﺪﻧﺒ&#= 65166;ﻝ ﺁﻥ ﻧﻴﺰ ﺗﺤﻠﻴ&= #65258; ﺑﺼﻔﺎﺕ ﻧﻴﮑﻮ&#= 65263; ﺍﻟﻬﻰ ﺗﺮ، ﺑﺘ&#= 65240;ﻠﻴﺪ ﺭﻓﺘﺎﺭﻯ ﺍﺯ ﻧ&= #65224;ﺮﻳّﺎﺕ ﻭﻣﻌﻘﻮﻟﺎﺕ ﭘ&#= 65268;ﺮ ﺍﻟﻬﻰ،ﺗﺠﻠﻴA= 258; ﻫﺎﻯ ﺍﻟﻬﻰ ﺷﺮ&= #65261;ﻉ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﻭﺩﺭ ﺷﺮﻁ ﮐﺎﻓ&= #65264; ﭘس ﺍﺯﺗﺄﻣﻴﻦ &#= 65207;ﺮﻭﻁ ﻟﺎﺯﻡ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ،ﺗﺠﻠﻴA= 258; ﻫﺎﻯ ﻣﺘﻮﺍﻟﻰ &= #65251;ﻴﺮﺳﻨﺪ. ﻭ ﺫﺍﺕ ﺍﻧﺴﺎﻥ = ﺷﺎﻫﺪ ﺗﻐﻴﻴﺮ ﻣﺎﻫﻮ&#= 1740; ﺪﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﻚ ﺁﺷﮑﺎﺭ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ ﺩﺭ ﻫﻔﺖ ﻣﻘ= ﺎﻡ ﻭﺩﺭﺟﻪ ﺗﺎ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ = ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﮐﺎﻣﻞ،ﻫ= 5252;ﺎﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548; ﭼﻪ ﺭﺳﺪ ﺑﻌﻘﻞ = ﺳﻠﻮﮐﻰ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺑ= ﻘﻮﻝ ﺩﺭﻭﻳﺸﻰ ﮐﻪ ﺩ&= #65197; ﺑﺎﺭﻩ ﻣﻦ ﺳﺎﺑ&= #65238; ﺧﻮﺩ ﮔﻔﺘﻪ ﺑﻮ&= #65193;،ﺁﻥ ﻣُﺮﺩ، ﻭ ﺧﺪﺍ &#= 65165;ﻭﺭﺍ ﻧﻴﺎﻣﺮﺯﺩ. ﺯﻳ&= #65198;ﺍ ﻭﻯ ﺍﺯ ﺣﻴﻮﺍﻧ&= #65268;ّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﻓﺘﻪ،ﻭ ﺷﺎﻳ= 5204;ﺘﻪ ﻋﻘﻞ ﻭ ﺩﻳﮕﺮ ﺷ= ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﮐﻪ ﺑﻬﺸﺖ= ﻣﻮﻋﻮﺩ ﺧﺪﺍﻭﻧﺪ، ﻫﻤ= 5166;ﻥ ﺑﻬﺸﺪﻥ ﻭﺑﻬﺘ&#= 65198;ﻯ ﻭﺑﻬﺒﻮﺩﻯ ﻳﺎ&#= 65235;ﺘﻦ ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﮐ= ﻪ ﺻﻮﺭﺗﻰ ﻧﻮﻋﻰ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ ﭼﻪ ﺑﻬﺘ&= #65198; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮی هفت ﻫﺰﺍﺭ ﺳﺎA= 245; ﺩﻳﮕﺮ ﺷﺎﻳﺴﺘ&#= 65258; ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﻭﻇ&= #65268;ﻔﻪ ﺁﮔﺎﻫﻰ ﺑﺎ ﻫﻤ&= #65166;ﻥ ﺁﮔﺎﻫﻰ ﻋﻘﻞ ﺟ&= #65200;ﺋﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﻭﺗﺰﮐﻴﻪ ﻧﺸﺪ&#= 65257;،ﺁﻧﻘﺪﺭﻭﻇ᥾= 8;فه اﺑﺘﮑﺎﺭﻯ ﻭﺍ= 5169;ﺪﺍﻋﻰ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5165;ﺻﻄﻔﺎی اﻟﻬﻰ ﻭﻣﺮﺍﻗ= 5170;ﻪ ﺳﺎﻟﻚ ﻭﻟﻮ ﺑﺎ = ﺯﺟﺮ ﻭﮐﻨﺘﺮﻝ ﻭﺧﻮ&#= 65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﺍﺳﺖ. ﮐﻪ= ﻭﻇﻴﻔﻪ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65175;ﻨﻬﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﻌ= ﻰ ﺩﺍﺭﺩ ﮐﺎﺭﻯ ﮐ&= #65256;ﺪ،ﮐﻪ ﻓﺮﺷﺘﮕﺎﻥ ﮐﺮ&#= 65193;ﻩ ﺑﺎﺷﻨﺪ. ﺯﻳﺮﺍ = ﮐﺎﺭﻫﺎﻯ ﺧﻮﺩﺳﺮﺍﻧﻪ ﺟ&#= 65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻓﺮ&= #65165;ﻭﺍﻥ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺍ= ﻧﺴﺎﻥ ﻋﻤﻠﺎ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ،ﮐﺎﺭ ﻣﻌﻘﻮﻝ ﻭﻣﻘﺒ&#= 65262;ﻝ ﺧﺪﺍﻭﻧﺪ ﺑﻨﻤ&#= 65166;ﻳﺪ. ﮐﻪ ﺑﺎﺯﻳﭽﻪ ﻋ&= #65240;ﺪﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻧﺒﺎﺷﺪ. ﻋﻘﺎﻳ&= #65194; ﻋﻘﺪه اﻯ ﻭﮐﻤ= 5170;ﻮﺩ ﻫﺎﻯ ﻣﻌﺮﻓﺘﻰ&#= 1548;ﻭﺍﻧﺤﺮﺍﻓﺎ᥵= 3; ﻭ ﺁﮔﺎﻫﻰ ﻫﺎ ﺍ= ﺳﻴﺮ ﺻﻔﺎﺕ ﺯﺷﺖ ﻃﻤ&= #65226; ﻭ ﺷﻬﺮﺕ ﻭﺷﻬﻮ&= #65173; ﻭﺗﺤﮑّﻢ ﺑﺮ ﺩ&#= 65267;ﮕﺮﺍﻥ،ﻭ ﺭﻳﺎﺳﺖ ﻃﻠﺒﻰ &= #65261; ﺑﺴﻴﺎﺭ ﺻﻔﺎﺕ &= #65193;ﻳﮕﺮﻣﻴﺒﺎﺷA= 194;، ﭘس ﺳﺎﻟﻚ ﻋﻤﻠ&#= 65166; ﻧﻤﻴﺪﺍﻧﺪ،ﭼ@= 405;ﻮﻧﻪ ﺑﺎﻳﺪ ﮐﺎﺭﻫﺎ&#= 65263; ﻋﻘﻠﺎﻧﻰ ﮐﻨﺪ. = ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺑﻌﻘﻞ ﺑ&= #65198;ﺗﺮ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﺍﻟﻬﻰ ﺧﻮﺩ ﻧ&= #65198;ﺳﻴﺪﻩ. ﺗﻨﻬﺎ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺗﻤﺎﻳﻠﺎﺕ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65231;ﻴﺮ ﻣﻌﻘﻮﻝ ﺧﻮﺩ ﺭ&= #65165; ﺑﺎ ﺗﮑﺎﻣﻞ ﺷﺨ&= #1589; ﻮﺑﺎ ﺗﻔﺴﻴﺮ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﻫﺮﺷﺐ &= #65191;ﻮﺩ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺮ&#= 1548;ﺻﻔﺎﺕ ﺯﺷﺖ ﺧﻮﺩﺭﺍ ﺑ&= #65208;ﻨﺎﺳﺪ،ﮐﻪ ﻣﺘﻨﻔّﺮ ﺍﺯ ﺁ&#= 65255;ﻬﺎ ﮔﺮﺩﺩ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻤﺎﻳﺪ. ﻭﺗﻤﺎ&= #65267;ﻞ ﻣﻘﺒﻮﻝ ﺻﻔﺎﺕ &= #65227;ﮑس ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺗ= ﺤﻠﻴﻪ ﭘﻴﺪﺍ ﮐﻨﺪ ﻭﺳ&= #65166;ﻟﻚ ﻋﻤﻠﺎ ﺩﺭ ﻳﻚ ﮐ= ﺎﺭ ﺳﻠﻮﮐﻰ ﺑﻬﺪﺍ&#= 65267;ﺖ ﭘﻴﺮ ﺭؤﻳﺎﻫﺎ= 5263; ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺁ&= #64404;ﺎﻫﺎنه ﻮ ﺷﺨﺼﻰ، ﺑﺴﻤ&#= 65174; ﺭﺳﻴﺪﻥ ﺑﻴﻚ ﺁ&= #64404;ﺎﻫﻰ ﺑﺮﺗﺮ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎ ﺑﺒﺮﺩ. ﭼﻮﻥﭼﺸ&= #65250; ﺑﺴﺘﻪ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﻭﺭﺍﻫﻨﻤﺎﺋﻰ &#= 65197;ﻩ ﺭﻓﺘﻪ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻣﻴ= ﺘﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ، ﮐﻪ &#= 65231;ﺮﺍﻳﺰ ﻳﺎﺻﻔﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ،ﮐﺮﺍﻣA= 166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﻓﻌﻠﻰ،ﻭ ﺑﻬﺸ= 5176;ﻬﺎﻯ ﻣﻮﻋﻮﺩ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺗﮑﺎﻣﻠﺎﺕ ﻣﺮ&#= 65187;ﻠﻪ ﻗﺒﻠی ﻤﻴﺒﺎﺷ= 5194;، ﮐﻪ ﺑﺎﻳﺪ ﺍﮔﺮ = ﻋﺎﻗﻞ ﺗﺮ ﺑﺎﺷﺪ،ﺍﻳ= 5254; ﻋﻘﻞ ﺭﺍ ﺑﺮﺍﻯ = ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ،ﻭﺍA= 267;ﻦ ﺑﻬﺸﺖ ﻭﺟﻨّت = 5268;ﺎ ﺟﻨﺎﻥ ﻭﮔﻨﺎﻥ &= #65239;ﺪﻳﻢ ﻫﻨﺪﻯ،ﻳﻌﻨﻰ = 5227;ﻘﻞ ﺍﻟﻬﻰ ﺭﺍ ﺧﺮﺝ = ﮐﻨﺪ. ﭘس ﺍﻳﻦ ﻏﺮﺍﻳ&#= 65200; ﺑﺰﺭﮔﺘﺮﻳﻦ ﺗ&#= 65262;ﺟﻴﻪ ﮐﻨﻨﺪﻩ ﻭﻣﺼﺮ&#= 65233; ﮐﻨﻨﺪﻩ ﺍﻧﺮﮊ&#= 65263; ﻫﺎﻯ ﺩﺭﻭﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮔﻮﺋﻰ ﺣﻴﺎﺕ ﺑ&= #65198;ﺍﻯ ﺷﺨﺺ، ﻫﻤﻴﻦ ﺑ&#= 65198;ﻭﺯ ﺍﻧﺮﮊﻯ ﺫﺍﺗﻰ &= #65261; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻭ ﺑﻬﺸﺖ ﻓﻌﻠﻰ&= #1548;ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺟﻬﺎﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ ﻭﺩﺭ &= #65261;ﺍﻗﻊ ﺍﻳﻦ ﺍﻧﮕﻴﺰﻩ &= #65259;ﺎ ﻭﻧﻮﻉ ﺑﺮﻭﺯ ﺍ&= #65255;ﺮﮊﻯ ﻫﺎﻯ ﺁﻥ،ﻫﻤﺎ= 5253; ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺣ&= #65268;ﺎﺗﻰ ﺷﺨﺺ ﻣﺴﻠّﻂ ﺑ&#= 65198;ﻋﻘﻞ ﻭ ﺭﻓﺘﺎﺭ ﺍﻣﺮ&= #65261;ﺯ ﺍﻭ ﻣﻴﺎﺷﺪ. ﻭﺗ= ﻌﺎﻟﻰ ﺑﻴﺸﺘﺮ ﺗﻨﻬﺎ &= #65193;ﺭ ﮐﻨﺘﺮﻝ ﺍﻳﻦ ﻏ&= #65198;ﺍﻳﺰ ﺩﺭﺧﻮﻳﺸﺘﻦ ﺩ&#= 65165;ﺭﻯ ﻭﺗﺮﻙ ﺍﺿﺎﻓﺎ&#= 65173; ﺯﺷﺖ ﺍﻧﺒﺎﺭ ﺷ&= #65194;ﻩ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺤﻠﻴﻪ ﺁﻥ ﺻﻮﺭﺕ ﻣﻴﮕ&= #65268;ﺮﺩ. ﻭﺗﻨﻬﺎ ﮐﺎﺭ ﺳ&= #65166;ﻟﻚ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺸ&= #65198;ﻯ ﻓﻌﻠﻰ. ﺁﻧﮕﺎﻩ = ﺧﺪﺍﻭﻧﺪ ﺗﺠﻠﻴﻪ ﻫﺎﺋﻰ &= #65251;ﻴﺪﻫﺪ ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﻌﺪﻯ،ﺑﺼﻮﺭﺕ ﺑﺮﺗﺮﻯ ﻫﺎﻯ ﺟ&= #65194;ﻳﺪ ﻭ ﻏﺮﺍﻳﺰ ﻭ ﺻﻔ= ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65268;ﺘﺎﺯﻫﺎﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﭘ= س ﻋﻘﻞ ﻓﻌﻠﻰ ﺑﺪ&= #65261;ﻥ ﮐﻨﺘﺮﻝ،ﺟﺰ ﮐ= 5166;ﺭﻣﺎﺳﺎﺯﻯ ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ &= #65183;ﻬﻨّﻤﻰ ﺩﺭﺗﻮﻟﺪﺍﺕ ﻣ&#= 64401;ﺮﺭ،ﻭ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻟﻪ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﺑ= ﺪﺗﺮ ﻧﻴﺴﺖ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span dir=3DRTL></span><span lang= =3DAR-SA><span dir=3DRTL></span>. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p= ></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻓﺘﺎﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﻴ&= #65198;ﻭﻫﺎ ﻭ ﺍﻧﺮﮊی ﻫﺎ ﻣ&= #65208;ﺨّﺺ ﻣﻴﮑﻨﺪ،ﮔﺮﭼA= 258; ﺷﻨﺎﺧﺘﻪ ﺷﺪﻧ&#= 65264; ﻧﻴﺴﺘﻨﺪ،ﻭﻟA= 264; ﺩﺭ ﺳﻠﻮﻙ ﻃﺮﺩ = ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ. ﻭﺩﺭ ﺭ= ؤﻳﺎﻫﺎﻯ ﺑﻄﻮﺭ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺷﻨﺎﺧته ﻤﻴﺸA= 262;ﺩ. ﮐﻪ ﭘﻴﺮ ﺁﻧﻬﺎ = ﺭﺍ ﻣﻴﺸﻨﺎﺳﺪ ﺑﺎ &= #64400;ﻤﻚ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﻟﻬﻰ ﺧﻮﺩ. ﻭﻟ= ﻰ ﺍﻳﻦ ﺍﻧﺮﮊﻯ ﻫ&= #65166; ﻣﻨﻔﺬﻯ ﺑﺮﺍﻯ &= #65191;ﺮﻭﺝ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺗ&#= 65166; ﻣﻨﻔﺠﺮ ﻭ ﻧﺘﺎ&= #65267;ﺞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﺮﺍﺏ ﺑﺒﺎʋ= 97; ﺁﻭﺭﻧﺪ. که هماﻥ ﺟﻨﻮ᥽= 3; ﻭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ،ﻭ ﺟﻬﻨّﻤﻬﺎﻯ ﮐ= 5166;ﺭﻣﺎﺋﻰ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻣ&= #65204;ﺦ ﺣﻴﻮﺍﻧﻰ،ﻭﺭA= 235;ﺘﺎﺭﻫﺎﻯ ﻭﺣﺸﻴﺎﻧﻪ ﺣﻴ&#= 65262;ﺍﻧﻰ ﺁﻧﻬﺎ. ﺗﺎ ﻣﮕﺮ= ﭘسﺍﺯﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ&= #1548;ﻳﺎ ﺣﺘﻰ ﻣﻴﻠﻴﻮﻧ&#= 65260;ﺎ ﺳﺎﻝ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﺠﺪﺩ، ﻫﻤﻴﻦ &#= 64344;ﺎﮐﺴﺎﺯﻯ ﺳﻠﻮﮐﻰ ﺭﻭﺍﻥ &= #65165;ﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﺍﻧ= ﺮﮊﻯ ﻫﺎ ﺑﺮﺳﺪ. ﻭ ﺭﺍ= ;ﻩ ﺩﺭﺳﺘﻰ ﺑﺮﺍﻯ &= #65191;ﺮﻭﺝ ﺍﻧﺮﮊﻯ ﻫﺎ ﭘﻴ&= #65194;ﺍ ﮐﻨﺪ. ﮐﻪ ﺳﺎﺯﻧ= ﺪﻩ ﺧﻮﺩ ﻭﺩﻳﮕﺮﺍ&#= 65253; ﻭﺟﺎﻣﻌﻪ ﺑﻮﺩ&#= 1607; ﺒﺎﺷﺪ. <span style=3D'mso-spacerun:yes'> </= span>ﮔﺮﭼﻪ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ&#= 1548; ﮐﻪ ﺫﺍﺕ ﮊﻧﺘﻴ&= #65242; ﺍﻧﺴﺎﻥ ﻧﺮﻣﺶ &= #65193;ﺍﺭﺩ. ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺧ&= #65262;ﺩ ﺍﻧﺴﺎﻥ ﺑﺨﻮﺍ&#= 65259;ﺪ، ﻭﺧﺪﺍ ﮐﻤﻚ ﮐﻨ&= #65194;، ﻣﻴﺘﻮﺍﻧﺪ ﺗﻐ&#= 65268;ﻴﺮﺍﺕ ﺭﺍ ﺑﺒﻴﻨﺪ ﻭ ﺑ= ﭙﺬﻳﺮﺩ. ﻭﻟﻰ ﻧﺎﮔﻬﺎﻥ &= #65255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻐﻴﻴ&#= 65198; ﻳﺎﺑﺪ. ﭼﻪ ﺑﻬﺘ= ﺮ ﮐﻪ ﺍﻟﻬﻰ ﺷﻮﺩ&= #1548;ﻳﺎ ﺑﺪﺗﺮ ﮐﻪ ﺍﻫﺮ&= #65267;ﻤﻨﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﮔ&= #65198;ﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5197;ﻭﺳﻮ ﺣﺪس ﺟﺪﻳﺪﻯ ﺯ&#= 65193;،ﮐﻪ ﮔﻔﺖ ﺑﺎﻳﺪ ﻣﺤ&= #65268;ﻂ ﺧﻮﺩﺭﺍ ﻃﻮﺭﻯ &= #65175;ﻨﻈﻴﻢ ﮐﻨﻴﻢ،ﮐﻪ ﻣﻨ= 5166;ﺳﺐ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65251;ﺎ ﺑﺎﺷﺪ. ﻭﺯﻫﺪ ﻗ= ﺮﻭﻥ ﻭﺳﻄﺎﺋﻰ ﻗﺸﺮ&#= 65263;،ﻭ ﺯﻫﺪ ﺭﻳﺎﮐﺎﺭ&#= 65165;ﻥ ﻣﺬﻫﺒﻰ ﺩﺭﻫﺮ&#= 65193;ﻳﻨﻰ ﻧﺘﻴﺠﻪ ﺑﺨﺶ ﻧ&= #65268;ﺴﺖ. ﺭﻭﺳﻮ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﻣﺤﻴﻂ ﺭﺍ ﻗﺮﺑ&= #65166;ﻧﻰ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65195;ﺍﺕ ﺧﻮﺩ ﮐﻨﺪ. ﮔﻮﺋ= ﻰ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺍﺭﺩ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﻣﺤﻴﻂ ﺧﺎﺭﺟﻰ &= #65239;ﺎﺑﻞ ﺗﻐﻴﻴﺮ ﻭﺗﻨﻈ&#= 65268;ﻢ ﻣﺠﺪﺩ ﻫﺴﺖ. ﻭ ﺩ= ;ﻧﻴﺎ ﻧﻴﺰ ﺑﻬﻢ ﻧﻤﻰ = ﺧﻮﺭﺩ ﻭﻟﻰ ﺗﻨﻈﻴﻢ ﺍ&= #65255;ﮕﻴﺰه ﻫﺎ ﺧﻮﺩ ﺭﺍ ﻗﺒ= ﻞ ﺍﺯ ﻫﺮﺗﻨﻈﻴﻢ &= #65183;ﺎﻫﻠﺎﻧﻪ ﻭﻭﺣﺸﻴﺎنه ﻤA= 188;ﻴﻂ ﺩﺭﺳت ﺒﺎﻳﺪ ﮐ&#= 65198;ﺩ. ﺍﻟﺒﺘﻪ ﮐﻪ ﻋﺒ&= #65166;ﺩﺍﺕ ﻭﺭﻳﺎﮐﺎﺭﻳﻬ= 5166;ﻯ ﺑﺸﺮﺩﻭﺳﺘﺎﻧ= 5258; ﻭﺧﺪﺍ ﺷﻨﺎﺳﻰ &= #65193;ﺭ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ &= #65239;ﺸﺮﻯ،ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65169;ﮕﻔﺘﻪ ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198;، ﺟﺰ ﺷﺮﻙ ﻭﺟﻬﻨ&= #1617;ﻢ ﭘﺮﻭﺭﻯ ﻧﻴﺴﺖ. = ﻭﺭﻭﺳﻮ ﺳﻔﺎﺭﺵ ﺗﻮﺻﻴ&#= 65258; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65191;ﻮﺩﺭﺍ ﺑﺴﻮﻯ ﻫﺪﻓﻬﺎ&#= 65263; ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩ&#= 1607; اﻯ ﺳﻮﻕ ﻣﻴﺪﻫ&#= 65194;. ﺍﮔﺮ ﻣﺤﻴﻂ ﻣﻨ&= #65166;ﺳﺐ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﺑ&= #65204;ﺎﺯﻳﻢ، ﻫﻤﺎﻥ ﺗﻘﻮﻳﺖ &= #65193;ﻧﻴﺎ ﭘﺮﺳﺘﻰ،ﻭﻋﺪA= 249; ﺍﺷﺒﺎﻉ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﺷﻬﻮﺕ ﻫﺎ ﻣﻴ= ﺒﺎﺷﺪ. ﺗﺨﻠﻴﻪ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭﻋﻘﻴﺪﻩ ﻫﺎ ﻭ&= #65259;ﻮﺳﻬﺎ،ﺗﻨﻬʋ= 66; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﮐﺎﺭ ﻋﻘﻞ ﮐﻠ&= #1617;ﻰ ﺍﻟﻬﻰ ﻭﭘﻴﺮ ﮐ&= #65166;ﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺭﻭﺍﻥ ﮐﺎﻭﻯ. که ﭙﻴﺎ&#= 65251;ﺒﺮﺍﻥ ﻫﺪﻓﻰ ﺟﺰ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻫﺪﻓﻰ ﻧ&= #65194;ﺍﺭﻧﺪ. ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭﻋﺎﻣﻞ ﺭﺍ ﻫﻨ&= #65262;ﺯ ﮐﻢ ﻋﻘﻞ ﻭﮐﻢ ﺳ= ﻠﺎﻣﺘﻰ ﻣﻴﺪﺍﻧﺪ،ﻭﻣA= 268;ﺨﻮﺍﻫﺪ ﺑﺎ ﺗﺰﮐﻴﻪ ﺑﻴ&= #65208;ﺘﺮ ﻋﻘﻞ ﻣﺮﺍﺗﺐ ﻧ&= #65262;ﻋﻰ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺭﺍ ﺑﺴﺎﻟﻚ ﺧﻮ&= #65193; ﻫﺪﺍﻳﺖ ﮐﻨﺪ. ﻭ= ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ ﺍﺣﺘﻤ&= #65166;ﻝ ﮐﻪ ﻣﻘﺼﻮﺩ ﺭﻭ&= #65203;ﻮ ﺍﺯ ﺍﻧﮕﻴﺰﻩ ﻫ&= #65166;، ﻫﻤﺎﻥ ﮐﺮﺍﻣﺎ&#= 1578; ﺒﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﺑﺎﻳﺪ ﻣﺤﻴﻂ ﺳ&= #65248;ﻮﮐﻰ ﻭ ﻋﺒﺎﺩﻯ ﺧﻮﺩ&= #65197;ﺍ ﭼﻨﺎﻥ ﮐﻨﺪ، ﮐ&#= 65258; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65251;ثبت ﻭﺍﻟﻬﻰ ﺍﻭ ﺑﮑ&= #65166;ﺭﺗﮑﺎﻣﻞﺭﻭA= 187;ﻰﺧﻮﺩﺑﭙﺮﺩﺍ= ;ﺯﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ &= #65259;ﻨﮕﺎﻡ ﺗﻮﻟﺪ ﻳﮑﺴﺎﻥ &= #65255;ﻴﺴﺘﻨﺪ،ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻄ&= #65262;ﺭ ﮐﻠّﻰ ﺷﺒﻴﻪ ﺑ&#= 65260;ﻢ ﻫﺴﺘﻨﺪ، ﻭﻟﻰ &#= 65183;ﺴﻢ ﻭﻋﻘﻞ ﺍﻧﺴﺎﻥ &= #65175;ﻔﺎﻭﺗﻬﺎﻯ ﺍﺳﺎﺳﻰ ﺍﻓﺮﺍ&#= 65193;ﺭﺍ،ﺗﻨﻬﺎ ﺩﺭ ﺗﻔﺎﻭﺗﻬﺎ &= #65261; ﻋﻠﺎﺋﻢ ﺻﻮﺭﺕ &= #65165;ﻧﺴﺎﻧﻰ ﻳﮑﺪﻳﮕﺮ ﻣﻴﺸ&#= 65256;ﺎﺳﻨﺪ. ﻭﻟﻰ ﻫﻤﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻧﺪﺍﻧﺴﺘﻪ، ﺩ= 5197; ﺧﺪﻣﺖ ﻭ ﺗﺴﻠﻴ&= #65250; ﻭﺍﻃﺎﻋﺖ ﻭ ﺑﻨ&= #65194;ﮔﻰ ﻃﺒﻌﺖ ﻓﻄﺮﻯ ﻭ&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ ﻭﻫﺮﮐس ﻣﻘﺎﻡ &#= 65261; ﺫﺍﺕ ﻣﻨﺤﺼﺮ ﺑ&= #65236;ﺮﺩ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﺩﻳﮕﺮﻯ ﭼﻨﺎﻥ &= #65255;ﺪﺍﺭﺩ ﻣؤﺳﺴﺎﺕ ﺍﺟﺘ= 5252;ﺎﻋﻰ ﻭ ﻗﻀﺎﺋﻰ، ﺑﺎ&#= 65267;ﺪ ﺑﺎ ﻧﻴﺎﺯﻫﺎﻯ &= #65235;ﺮﺩﻯ ﻭ ﺧﻄﺎﻫﺎﻯ ﺷﺨ&= #65210; ﺭﺳﻴﺪﮔﻰ ﮐﻨﻨ&#= 65194;. ﻭﻧﻪ ﺑﺮﺣﺴﺐ ﻳ&= #65242; ﻗﺎﻧﻮﻥ ﻭﻓﺮﻣ&#= 65262;ﻟﻰ،ﺑﺪﻭﻥ ﺍﻧﻌﻄﺎﻑ ﻭﺗﻔ&#= 65204;ﻴﺮ. ﻣثلا ﺑﺨﻮﺍﻫʋ= 94; ﺑﻌﻨﻮﺍﻥ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳ&#= 65264; ﺷﺎﻣﻞ ﻫﻤﻪ ﺍﻓ&= #65198;ﺍﺩ ﺑﺪﺍﻧﺪ. ﮔﺮﭼﻪ = ﺩﺭ ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺍﮐثرﻳّﺖ ﻣﺮʋ= 93;ﻡ ﻭﻧﻤﺎﻳﻨﺪﮔﺎ= 5253; ﺁﻧﻬﺎ، ﻫﺮ ﺗﺼ&#= 65252;ﻴﻤﻰ ﺑﮕﻴﺮﻧﺪ، ﺗﻨ= 5260;ﺎ ﺟﻨﺒﻪ ﻣﺠﺎﺯﺍ&#= 65173; ﺩﺍﺭﺩ ﻭﻧﻪ ﭘﺎ&= #65193;ﺍﺵ. ﺁﻧﮕﺎﻩ ﺍﻗﻠﻴ&#= 1617;ﺖ ﻣﺨﺎﻟﻒ ﭼﻨﺎﻥ &= #65239;ﺎﻧﻮﻧﻰ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮ&#= 65255;ﺪ،ﻳﺎ ﺗﺮﻙ ﺁﻥ ﺟﺎﻣﻌ&= #65258; ﮐﻨﻨﺪ. ﻭﺍﮔﺮ ﺑ= ﮕﺬﺍﺭﻧﺪ ﮐﻪ ﻣﺨﺎﻟﻔﻴﻦ &= #65153;ﺯﺍﺩﺍﻧﻪ ﺍﺯ ﺁﻥ ﺟﺎﻣﻌﻪ = ﺧﺎﺭﺝ ﮔﺮﺩﻧﺪ. ﻭﻗﻮﺍ&= #65255;ﻴﻦ ﺭﺍ ﻧﻴﺰ ﺯﻭﺭﻣ&= #65256;ﺪﺍﻥ ﻭﻣﺘﻨﻔّﺬﻳﻦ = 5187;ﺎﮐﻢ ﺑﺮ ﺍﻓﺮﺍﺩ ﻭﮔ&= #65198;ﻭﻫﻬﺎ ﺗﻬﻴﻪ ﻣﻴﮑﻨﻨ&#= 65194;. ﮐﻪ ﻣﻨﺎﻓﻊ ﺁﻧ&= #65260;ﺎﺭﺍ ﺗﺄﻣﻴﻦ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﻭﭘﺎﺋﻴﻦ ﺗﺮﻫ&#= 65166; ﺭﺍ ﻣﺠﺒﻮﺭ ﺑﺎ&= #65219;ﺎﻋﺖ ﻣﻴﺪﺍﻧﻨﺪ. ﺯﻳ&= #65198;ﺍ ﺣﺘﻤﺎ ﺿﻌﻴﻒ ﻭ&= #65169;ﻴﻤﺎﺭ ﻭﻧﺎﺷﺎﻳﺴﺖ ﻫ&#= 65204;ﺘﻨﺪ. ﮐﻪ ﻣﺨﺎﻟﻔﺖ ﻣ&= #65268;ﮑﻨﻨﺪ،ﻭﻳﺎ ﺍﺯﺟﺎﻣﻌﻪ ﺯﻭ&#= 65197;ﮔﻮﻯ ﺧﻮﺩ ﺩﻭﺭﻯ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ. ﻭ ﺍﻳﻦ ﺳﺘﻢ ﺑﺰ= ﺭﮒ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺷ&#= 65194;ﻳﺪ ﺳﻴﺎﺳﺖ ﭘﻴﺸﮕ&#= 65166;ﻥ ﺍﺳﺖ . ﻭﺍﻧﺴﺎﻧ= ﻬﺎ ﺩﺭ ﮔﺮﻭﻫﻬﺎﺋ&#= 65264; ﺭﺷﺪ ﺩﺍﺭﻧﺪ،= 5261;ﺗﺎﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺁﻧ&= #65260;ﺎ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ. = ﻭ ﺁﻧﭽﻪ ﻃﻔﻞ ﻣﻰ = ﺁﻣﻮﺯﺩ،ﻧﺘﻴA= 184;ﻪ ﺳُﻨّﺘﻬﺎ ﻭ ﺗ= 5184;ﺮﺑﻴّﺎﺕ ﺳﺎﺑﻖ ﺍﻳﻦ ﺟﺎ&= #65251;ﻌﻪ ﻳﺎ ﺧﺎﻧﻮﺍﺩﻩ &= #65165;ﺳﺖ. ﻭ ﺟﺎﻣﻌﻪ ﺍﺯ ﻣ= ﻌﺮﻓﺘﻴﮑﻪ ﺩﺍﺭﺩ. ﺑﺎﻓﺮﺍ&= #65193; ﺧﻮﺩ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺟﺎﻣﻌﻪ &= #65165;ﺳﺘﻌﺪﺍﺩﻫﺎA= 263; ﺍﻭﻟﻴﻪ ﺍﻭ،ﺩ= 5197; ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍﻥ ﻭ ﺣﺘﻰ ﺩﺭ ﺳﻄﺢ= ﻋﻘﻞ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻭ ﺗﺤﻘ&= #65238; ﻧﻤﻴﻴﺎﺑﺪ. ﻭ ﺭ= ﺷﺪ ﭘﻴﺪﺍ ﻧﻤﻴﮑﻨ&#= 65194;. ﮐﻪ ﻫﻢ ﺍﺩﺏ ﺭﺍ= ﻣﻰ ﺁﻣﻮﺯﺩ،ﻭﻫﻢ = 5165;ﺯ ﺑﻰ ﺍﺩﺑﺎﻥ ﻋﺒ&= #65198;ﺕ ﻭ ﺍﺩﺏ ﺧﻮﺍﻫﺪ = ﺁﻣﻮﺧﺖ. ﻭﺗﺠﺮﺑﻪ ﺷﺨﺼ&#= 65264; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﺯﻳﺮﺍ ﻋﺎﻗﻠﺎﻧﻪ ﻧﻴ&#= 65204;ﺖ ﻫﺮﮐس ﺑﺨﻮﺍﻫ= 5194; ﺍﺯ ﺻﻔﺮ ﺷﺮﻭﻉ = ﺑﻤﻌﺮﻓﺖ ﻫﺎ ﺑﻨﻤﺎﻳﺪ ﺑ&= #65248;ﮑﻪ ﺍﺯ ﺁﻧﺠﺎ ﺑﺎﻳ&= #65194; ﺷﺮﻭﻉ ﮐﻨﺪ ﮐﻪ = ﺩﻳﮕﺮﺍﻥ ﺧﺎﺗمه کرﺩه ا= ;ﻧﺪ. ﻭﺟﺎﻣﻌﻪ ﺣﺎﺻ&#= 65246; ﻧﺴﻠﻬﺎﻯ ﻓﺮﺍ&#= 65261;ﺍﻥ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﺍﺳﺖ. ﺩﺍﺳﺘﺎﻥ = ﺧﻄﺎﮐﺎﺭﺍﻥ ﺩﺭﺑﺮﺍﺑﺮ ﻗﺎ&#= 65255;ﻮﻥ ﺟﺎﻣﻌﻪ ﻧﺘﻴﺠ&#= 65258; ﺗﻐﻴﻴﺮﺍﺕ ﺗﺪ&#= 65197;ﻳﺠﻰ ﻳﺎ ﻧﺎﮔﻬﺎﻧﻰ &= #65261;ﺩﺧﺎﻟﺖ ﻏﺮﺍﻳﺰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ،ﺍﻳﻦ ﻋﻘﻞ ﻣﺎﺩﻯ ﻓﻌ&= #65248;ﻰ،ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺍﺳﺖ. ﮐﻪ ﺷﺎﻳﺴ= ﺘﻪ ﺍﻳﻦ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻧﻴﮑﻮ ﺷﺪه اﻧ= 5194;. ﻭﻟﻰ ﺳﺎﻟﻚ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺍﺯ ﻋﻘﻞ ﺟﻤﻌﻰ = ﻭﻧﻮﺭﻣﺎﻝ ﺧﻮﺩﺭﺍ ﺑﻌﻘﻞ &= #65169;ﺮﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﭼﻪ ﺑﻬﺘﺮ ﺍﺯ ﺳ= ﻄﺢ ﺟﺎﻣﻌﻪ ﺑﺎﻟﺎ&#= 65175;ﺮ. ﻭﺣﺘﻰ ﺩﺭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺑﺸﻬﻮﺩ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻭ ﺍﻟﮕﻮ&= #65263; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ. ﻭ= ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺑ&= #65192;ﻠﻖ،ﺑﺎ ﻇﺎﻫﺮ ﺑﺸﺮﻯ ﻭ&= #65197;ﻭﺣﻰ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166; ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﻧﺪ، ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﺯ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺣﻤﺎﻧﻰ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﺍﻳﻦ ﺟﺎﻣﻌﻪ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﺑﺘﺪﺍ ﺃثر ﺧ= 5262;ﺩﺭﺍ ﺩﺭ ﻃﻔﻞ ﻭﺍﻧﺴ&= #65166;ﻥ ﻣﻴﮕﺬﺍﺭﺩ،ﮐA= 258; ﺧﺎﻧﻮﺍﺩ ﺟﺎﻣ&#= 65228;ﻪ ﮐﻮﭼﻚ،ﻭﺑﻌﺪ = 5183;ﺎﻣﻌﻪ ﺑﺰﺭﮒ ﺑﻴﺮﻭﻥ &= #65165;ﺯ ﺧﺎﻧﻪ ﻭﺧﺎﻧﻮ&#= 65165;ﺩﻩ،ﺩﺭ ﻣﺪﺭﺳﻪ ﻭ ﺑﺎﺯ&= #65165;ﺭ ﻭ ﻣﺤﻴﻄﻬﺎﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ. ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65183;ﺎﻣﻌﻪ ﺍﺯ ﺗﺮس ﺗﺤﮑّ= 5250; ﻗﺎﻧﻮﻥ ﻭﻋﺮﻑ &= #65183;ﺎﺭﻯ ﺗﺎﺣﺪﻭﺩﻯ ﮐﻨ&#= 65176;ﺮﻝ ﻋﻘﻠﺨﻮﺩﻣﻴﮑ= 5256;ﻨﺪ. ﻭﻫﻢ ﻓﮑﺮﻯ ﺑﺎ = ﻋﻘﻠﻬﺎﻯ ﺍﻓﺮﺍﺩ ﺷﺒﻴﻪ &= #65169;ﻬﻤﺪﺭ ﻣﻘﺎﻡ ﻓﮑﺮﻯ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓ&#= 65176;ﻪ ﺷﺪﻥ ﺗﻔﺎﻭﺗﻬ&#= 65166;ﻯ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﻋﻘﻠﻬﺎﻯ ﺍﻧﺴ&#= 65166;ﻧﻰ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺟ= ﻨﻮﻥ ﺁﻧﻰ ﺑﺎﻧﻔﺠﺎ&#= 65197; ﻭﻓﺴﺎﺩ ﻣﻨﺠﺮ &= #65251;ﻴﺸﻮﺩ. ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻓﺮﺍﺩ ﻭﺩﺭ ﮐ&= #65246; ﺟﺎمعه ﭙﻴﺶ ﻣA= 268;ﺂﻳﺪ. ﭼﻮﻥ ﺩﻋﺎﻭﻯ ﻓ&= #65268;ﻠﺴﻮف ﻮﺟﻮﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ،ﻋﻠﻢ ﺟﺪﻳﺪ ﺍﻧﺴﺎﻥ &= #65207;ﻨﺎﺳﻰ ﺗﺤﻮﻝ ﻭﺗﻮﺟّ= 5258; ﺍﺯ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻋﻤﻮﻣﻴّ&#= 65166;ﺕ ﭘﻴﭽﻴﺪﻩ ﺩﺭ ﺁ&= #64404;ﺎﻫﻰ ﺟﻤﻌﻰ ﻭﻋﻘﻞ ﺍ&= #65183;ﺘﻤﺎﻋﻰ،ﺑﺴʌ= 52;ﺖ ﺧﺎﺹ ﻭﻣﻌﻴﻨﻰ &= #65251;ﻴﺮﻭﺩ. ﮔﻮﺋﻰ ﮐﻪ ﻳﻚ ﺳ= ﻤﺖ ﮐﺮﺩﻥ ﺗﻤﺎﻡ ﺁ&= #65197;ﺯﻭﻫﺎﻯ ﺟﺴﻤﻰ ﻭﺫﻫﻨﻰ &= #65261;ﺭﻭﺍﻧﻰ ﺍﻓﺮﺍﺩ،ﺑﺴﻮA= 263; ﻳﻚ ﻧﻘﻄﻪ ﻭ ﻫﺪ= ﻑ ﺍﺳﺖ. ﭼﻪ ﺳﻌﺎﺩ= ﺗﻰ ﺍﮔﺮ ﺍﻳﻦ ﻫﺪﻑ = ﺣﻘﻴﻘﺘﻰ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﻭ= ﻫﺪﻓﻰ ﻧﺒﺎﺷﺪ ﮐﻪ ﭘس &= #65165;ﺯﭘﺎﻳﺎﻥ ﻋﻤﺮ،ﺍﻧﺴﺎﻥ = 5191;ﻮﺩﺭﺍ ﺑﺪﻳﻮﺍﺭ ﺣﻴﺮ&#= 65173; ﻭ ﻗﻬﻘﺮﺍ ﻭﮐﺎ&= #65197;ﻣﺎﻫﺎﻯ ﻣﮑﺮﺭ ﻭﺗﻮﻟﺪ&#= 65165;ﺕ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ &= #65251;ﺠﺒﻮﺭ ﺩﻳﺪﻩ ﺑﺎﺷﺪ ﻭ&= #65255;ﻴﺰ ﻭﻯ ﮐﻪ ﺍﺯ ﺑﺰﺭ= ﮔﺎﻥ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5250; ﻣﻴﺒﺎﺷﺪ، ﻣﻴ= 4405;ﻮﻳﺪ ﺍﻫﻤﻴّﺖ ﺷﻨﺎ= 5191;ﺖ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ &#= 65165;ﻭﻟﻴﻪ،ﺧﺎﺹ ﻃﺒﻴﻌﺖ ﺑﺸﺮﻯ &= #65165;ﺳﺖ. ﺗﺎ ﺗﺠﺪﻳﺪ ﻧﻈ&= #65198;ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ ﺩﺭ ﺁ&= #65253; ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ. = ﮐﻪ ﺗﻨﻬﺎ ﺍﺻﻠﺎﺣ&#= 65166;ﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺷﻨﺎﺧﺘﻦ ﻓ&= #65228;ﺎﻟﻴﺘﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ&#= 1548;ﺗﺠﺪﻳﺪ ﺗﮑﺎﻣﻠﻰ ﻭﻣث= 576;ت ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﻧﻴﺰ ﺟﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﻳﻮﻯ= ; ﻣﻴﮕﻮﻳﺪ ﻣؤﺳﺴﺎﺕ ﺍﺟﺘ= 5252;ﺎﻋﻰ ﻭ ﺗﺮﺑﻴﺘﻰ،ﻧ= 5176;ﻴﺠﻪ ﻫﻤﻴﻦ ﺗﺤﻮﻳﻞ &= #65261; ﺗﻐﻴﺮﻫﺎﻯ ﺩﺭ &= #65165;ﺳﺘﻌﺪﺍﺩ ﺍﺻﻠﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﻳﻌﻨﻰ ﻫﻤ= ﻴﻦ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﻟﺎ&= #65199;ﻡ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65197;ﺍ ﺑﺎﻳﺪ ﺍﺯ ﺗﻐﻴ&= #65268;ﺮﺍﺕ ﺍﺻﻠﺎﺣﻰ،ﮐﻪ = 5193;ﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺩ&= #65165;ﺭﻳﻢ، ﺑﺪﺳﺖ ﺑﻴﺎﻭﺭ&#= 65193; . ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺭ= ;ﻭﺍﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﺭﻭﺍﻥ ﺷﻨʋ= 66;ﺳﻰ،ﺑﺨﺼﻮﺹ ﺭﻭﺡ ﺷﻨﺎﺳﻰ ﺍ&= #65203;ﭙﺮﻳﺖ ﻭﺍﻟﻴﺴﻢ،ﮐﻪ = 5251;ﻨﺠﺮ ﺑﻴﺎﻓﺘﻦ ﻟﺰﻭ&#= 65249; ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65165;ﺻﻠﺎﺡ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺡ &= #65169;ﺸﺮﻯ ﻭﺣﻴﻮﺍﻧﻰ ﻓﻌ&#= 65248;ﻰ ﻣﻴﮕﺮﺩﺩ،ﺍﮔA= 198; ﻫﻤﻪ ﺭﻭﺷﻬﺎ ﺭ&= #65165; ﺑﺨﻮﺍﻫﻴﻢ ﺁﺯ&#= 65251;ﺎﻳﺶ ﮐﻨﻴﻢ،ﮐﻪ ﻋﻤ= 5198; ﺍﺟﺎﺯﻩ ﺁﻥ ﻧﻤ&= #65268;ﺪﻫﺪ،ﻭﮐثرﺕ ﻣﮑﺎﺗﺐ ﻓﻠﺴﻔ&#= 65264; ﻭ ﻋﻘﻴﺪﺗﻰ ﭼﻨ&= #65166;ﻥ ﺍﺳﺖ،ﮐﻪ ﻗﺎﺑ= 5246; ﺷﻤﺎﺭﺵ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻭﻫﻤﮕﻰ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﻳﻘﻴﻦ ﻭﻫﺪ&#= 65165;ﻳﺖ ﻣﻴﺪﺍﻧﻨﺪ ﻭﻟ&#= 65196;ﺍ ﮔﻔﺘﻬﺎﻧﺪ،ﮐA= 258; ﺯﻧﺪﮔﻰ ﺩﻳﮕﺮ&#= 65263; ﻟﺎﺯﻡ ﺍﺳﺖ. ﮐﻪ= ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔﻰ ﻗﺒﻠﻰ &= #65197;ﺍ ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻴﻢ. ﻭﺍﻳﻦ ﺁﺭﺯﻭ ﻋ&= #65252;ﻠﻰ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ، ﮐﺮﺍ= 5251;ﺎﺗﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﺑﻌﻨﻮﺍﻥ ﺍﺳﺘﻌﺪﺍﺩ،ﻳA= 166; ﻫﻤﺎﻥ ﻏﺮﺍﻳﺰ &= #65197;ﻭﺳﻮ،ﻭﻳﺎ ﻫﻤﺎﻥ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5165;ﻣﺮﻭﺯ ﺑﺎﻳﺪ ﺍﺯ ﺁﻧﻬ&= #65166; ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65194;. ﻭﺗﺠﺮﺑﻴﺎﺕ ﺟ&#= 65194;ﻳﺪ ﻭﺑﺮﺗﺮﻯ ﻓﺮﺍ&#= 65259;ﻢ ﮐﻨﺪ ﮐﻪ ﺩﺭ ﺗﻮ= ﻟﺪ ﺑﺎﺯ ﺑﻬﺘﺮ ﺑﻌ&= #65194;ﻯ،ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺍ&= #65263; ﺗﮑﺎﻣﻞ ﺑﺎﺯ ﺑ&= #65268;ﺸﺘﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤ&#= 65166;ﻳﺪ. ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ &= #65169;ﺮﺍﻯ ﺳﻠﻮک اﻟﻬی ک = 7; اﮔﺮ ﻋﺸﻖ ﺑﻴﺸ&#= 65176;ﺮ ﻭﻫﻤّﺖ ﺑﻴﺸﺘ= 5198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻣﻴﺘﻮﺍﻧﺪ ﺑﺠﺎﻯ ﺷﺒﻰ ﻳﻚ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺐ ﺭﻫﺮﻭﻯš= 8;ﺗﺎ ﺭﻫﺮﻭﻯ ﻫﺎﻯ ﺻ&= #65194; ﺳﺎﻟﻪ ﺑﻨﻤﺎﻳ&#= 65194; ﮐﻪ ﻫﻤﻪ ﭼﻨﻴﻦ = ﻧﻤﻰ ﮐﻨﻨﺪ. ﮐﻢ ﮐﺎﺭ= ﻯ ﺗﮑﺎﻣﻠﻰ،ﻭ ﺣ= 5176;ﻰ ﺳﻠﻮﮐﻰ ﺍﮐثرA= 267;ّﺖ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ. ﻫﺮ ﺷﺐ ﺷﺐ= ; ﻗﺪﺭﻯ ﺍﺳﺖ،ﺍﮔﺮ ﻗﺪ= 5197; ﺁﻥ ﺑﺪﺍﻧﻴﻢ ﻭ&= #65259;ﺮ ﺷﺐ ﻗﺪﺭﻯ ﺍﺯ ﻫ= ﺰﺍﺭ ﻣﺎﻩ ﻭ ﺻﺪ ﺳﺎﻝ= ﻋﻤﺮﺍﺭﺯش ﺒﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴ&#= 65242; ﺷﻬﻮﺩ ﻭﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻭﻧﻮﻋﻰ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺳﻴﺪ. ﻭ ﺑﺎﻟﺄ= ﺧﺮﻩ ﺑﺎﻳﺪ ﮔﻔﺖ، ﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺷﺨﺼﻰ ﻭ&= #65235;ﺮﺩﻯ ﺍﺳﺖ. ﻭﮐﺴﻰ ﺑﺮ= ﺍﻯ ﮐﺴﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﮐﺎﺭ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﺑﮑﻨﺪ. ﻭﺑﻘﻮﻝ = ﻗﺮﺁﻥ ﻭﺧﺪﺍﻭﻧﺪ، ﺍ= 4404;ﺮ ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﺎ&= #65259;ﻴّﺖ ﻭﻧﻔس ﺧﻮﻳﺸﺘ= 5254; ﺧﻮﺩﺭﺍ ﻋﻮﺽ ﻧ&= #64401;ﻨﻨﺪ، ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65169;ﺮﺍﻯ ﺁﻧﻬﺎ ﮐﺎﺭﻯ ﻧ&= #65252;ﻰ ﮐﻨﺪ. ﭘس ﺷﺨﺼﻴ&= #1617;ﺖ ﻓﺮﺩﻯ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﻭﻋﺰﻟﺘ&#= 65260;ﺎﻯ ﺳﻠﻮﮐﻰ ﺑﺨﻮﺑ&#= 65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﺸﺨّﺺ ﺍﺳ᥵= 4; ﻭﺗﻨﻬﺎ ﺑﺎ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺭﻭﺣﻰ ﻭﻓﮑﺮﻯ &= #65261;ﺷﻬﻮﺩﻯ، ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻣﻴA= 176;ﻮﺍﻧﺪ ﺑﻮﺣﺪﺕ ﻫﺎﻯ ﻭ&= #65183;ﻮﺩ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺍ ﻧﻴﺰﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﻴﺎﺑﺪ. ﺗﺎ ﻫﻤ= ّﺖ ﻭﺍﺭﺍﺩﻩ ﻭﻃﻠ&#= 65168; ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌ&#= 65194; ﭼﻘﺪﺭ ﺑﺎﺷﺪ، &#= 64400;ﻪ ﺑﺨﻮﺍﻫﺪ ﺩﺭﻙ &= #65165;ﻫﻤﻴﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ. ﻭﺩﺭ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﻭﻟﺎﻳﺘʌ= 64; ﮐﻪ ﺑﺎﺷﺪ،ﻭﺑﺎ ﻫ= 5198; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﺐ ﺧﻮﺩ،ﮐﻪ ﺧﺪﺍ= 5261;ﻧﺪ ﺗﻌﻴﻴﻦ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﺁﻧﮕﺎﻩ ﺟﺪﻳﺖ &= #65261; ﺻﺪﺍﻗﺖ ﻭ ﺍﻃﺎ&= #65227;ت ﺒﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264;،ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﺑﻠ&= #65166;ﻳﺎﻯ ﺳﻠﻮﮐﻰ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﻟﺎﺯﻡ ﺍﺳﺖ&= #1548; ﭼﮕﻮﻧﻪ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ. ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑ&= #65192;ﻮﺍﻫﺪ، ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65259;ﻢ ﻗﺒﻠﺎ ﻭ ﻫﻢ ﺑﻌ= ﺪﺍ ﺧﻮﺍﻫﺪ ﺧﻮﺍﺳ&#= 65174;. ﻭﺧﻮﺍﺳﺘﻦ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻮﺍﻧﺴﺘﻦ ﺭﺍ ﻣﻴﺴﺎﺯﺩ. ﻭ= ﺗﻮﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺑﺪﻭﻥ ﺧﻮ&= #65165;ﺳﺘﻪ ﺍﻟﻬﻰ،ﻫﻤﺎﻥ = 5203;ﺮﮔﺮﻣﻰﻫﺎﻯ ﺩﻧﻴﺎ ﻭﺍﺗﻠﺎ&#= 65233; ﻋﻤﺮ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺭﻭﺣﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﺧﻮﺩ،ﺩﺭ ﻟﺬﺕ &#= 65261; ﺷﻬﻮﺕ ﻭ ﺟﻬﻨّ&#= 65250; ﭘﺮﻭﺭﻯ ﻫﺎﻯ ﻧ&= #65204;ﺦ ﻭﻣﺴﺦ ﺩﺭ ﺯﻣﺎ&= #65255;ﻬﺎﺋﻰ ﺷﺒﻪ ﺟﺎﻭﺩﺍﻧ&#= 64405;ﻰ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻭ&= #65251;ﺮﮒ ﻭﻣﻴﺮﻫﺎﻯ ﺑﻰ &= #64344;ﺎﻳﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﻭ ﻋﺬ= ﺍﺑﻬﺎﻯ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﺎﺕ،ﻭﺣʋ= 76;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #64400;ﻪ ﺑﭽﺸﻢ ﻧﻴﺰ ﻣﻰ = ﺑﻴﻨﻴﻢ. ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﺍ&= #65255;ﺴﺎﻥ ﺍﻣﺮﻭﺯ،ﭼﻮﻥ = 5251;ﻴﻤﻮﻥ ﻭﺧﻮﻙ ﻭ ﻳﺎ ﺧﺮ= ﻭ ﺍﺳﺐ ﻭﮔﺎﻭ ﺷﻮ&= #65193;، ﻭﺑﭽﺸﻢ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﺑﺒﻴ&= #65268;ﻨﺪ،ﻭ ﺑﻴﺎﺩ ﺁﻭﺭﺩ ﮐ&= #65258; ﭼﻪ ﺑﻮﺩ ﻭﭼﻪ ﺷ= ﺪ،ﻭﭼﺮﺍ ﭼﻨﻴﻦ ﺷﺪ، ﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﺑﻬﺘﺮ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺗﺼﻮﺭ ﺭﻧﺠﻬﺎ &= #65261; ﺣﺴﺮﺗﻬﺎ ﻭﻧﺪ&#= 65165;ﻣﺘﻬﺎﻯ ﺁﻧﺎﻥ ﺭﺍ ﺩﺍﺷ&= #1578;ه ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM130><span dir=3DLTR>M130 </span></a></p> <span style=3D'mso-bookmark:M130'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><b><span lang=3DAR-SA>تاریخ بشر و سنّت های آن </span></b><b><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></b><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺮﺭﺳﻰ ﺗﺎﺭﻳﺨﻰ ﺗﺎ ﻗ&= #65198;ﻥ19</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style= =3D'mso-bidi-language: FA'>ﺣﺮﮐﺘﻰ ﺑس ﮐ᥾= 2;ﺗﺎﻩ ﻭﮐُﻨﺪ، ﺩﺭﭘA= 268;ﺸﺮﻓﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺟ&= #65262;ﺩ ﺩﺍﺷﺖ. ﻭﻫﻤﻴﺸ&= #65258; ﺃﮐثرﻳّﺖ ﺑﺎ @= 400;ﺴﺎﻧﻰ ﺑﻮﺩ،ﮐﻪ ﺍﻋﺘ= 5240;ﺎﺩ ﺑﺨﺪﺍ ﻭ ﺳﺮﻧﻮ&= #65207;ﺘﻬﺎﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺸ&= #65268;ّﺖ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ف&= #1604;سفه ﻋﺮﻓﺎﻥ ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺷﺮﻕ ﻭ</span><span lang=3DAR-SA= >ﺍﻳﺮﺍﻥ، ﺳﺮﻧﻮﺷﺖ ﻫﺮﮐ&#= 1587; ﺭﺍ ﺑﺨﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﻧﺴﺒﺖ می ﺪﻫﺪ. &= #64400;ﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺑ&= #65260;ﺸﺖ ﻭﺟﻬﻨّﻢ ﺧﻮﺩ= 5197;ﺍ ﻣﻴﺴﺎﺯﺩ،ﻭ ﺳ= 5198;ﻧﻮﺷﺖ ﺍﻭ ﺑﻨﻔﻊ ﺷﺨﺺ = ﺍﺳﺖ. ﭼﻪ ﺧﻮﺏ ﺑﻨﻈﺮ&= #65205; ﺑﻴﺎﻳﺪ ﻳﺎ ﺑﺪ.= ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺻﻠﺎ&#= 65185; ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺑﺮﺧﻰ ﺭﺍ ﺑﺴﻌ&= #65166;ﺩﺕ ﺑﺮﺳﺎﻧﺪ،ﻭ ﺑ= 5198;ﺧﻰ ﺭﺍ ﺑﺸﻘﺎﻭﺕ. ﺍ= ﮔﺮ ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﻠﻮﻙ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﻧﺪﻫﻨﺪ. ﺩﺭ ﻭﺍ= ﻗﻊ ﺳﺮﻧﻮﺷﺖ ﺍﻣﺮ&#= 65261;ﺯ ﻫﺮﮐس ﺒﺪﺳﺖ ﺧ&#= 65262;ﺩﺵ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﻗﺒﻠﻰ ﺍﻭ ﺭﻗﻢ = ﺧﻮﺭﺩﻩ ﺍﺳﺖ. ﭼﻪ ﺳﺮﻧﻮ= ﺷﺖ ﺧﻮﺩﺭﺍ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻋﻰ،ﻧﺘﻴﺠA= 258; ﺗﮑﺎﻣﻠﺎﺕ ﻣﺘ&#= 65262;ﺍﻟﻰ ﺃﺯﻟﻰ ﻭ ﭘﻴﺸﻴ&= #65254; ﺍﻭ ﺑﺨﺼﻮﺹ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ است. ﻭ &#= 65165;ﻳﻨﻚ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ&= #1548;ﮔﻮﺋﻰ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ&#= 1548; ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳ&#= 65194;ﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65204;ﺎﺯﻳﻢ. ﮐﻪ ﺑﺴﻌﺎﺩﺕ ﻧ&= #65262;ﻋﻰ ﺗﻮﻟﺪ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﻌ= ;ﺪﻯ ﮐﻪ ﺑﻬﺸﺘﻰ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ ﺑﺮﻭﻳﻢ،= 5267;ﺎ ﺑﻘﻬﻘﺮﺍﻯ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﻭﺑﺪﺗﺮ&#= 1548;ﮐﻪ ﺟﻬﻨّﻢ ﺟﻬﺎﻧ= 5264; ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﻗﺼﺪ ﻟﻘﺎﻯ ﺗﺠ&= #65248;ّﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻫﻤ= ﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺭؤﻳﺎﺋﻰ ﺳﺎﻟ= 4401;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺗﮑﺎﻣﻞ ﻧﺴﺒﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺩﺭ A= 235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻰ = ﻳﺎﺑﺪ. ﻭﺍﮔﺮ ﺍﻓﺮﺍﺩ &= #65183;ﺎﻣﻌﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65263; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65197;ﻫﺮﻭﺍﻥ ﺍﻟﻬﻰ،ﻭﻳﺎ ﺍ= 5261;ﻟﻴﺎﻯ ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ، ﺁﻥ ﺟﺎﻣﻌﻪ ﺩﺭ = ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #65267;ﺞ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻭﺑﺎﻟﻌ&= #64401;سﺍﮔﺮ ﺑﻨﺴﺒﺖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﻓﺮﺍﺩ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﻭﺷﺎﻳﺴﺘﻪ ﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﻭﺍﺯ ﻫﻢ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﮐﻨﻮﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﭼﻮﻥ ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﺁﻧﮕﺎﻩ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻳ&= #64401;ﺎﻳﻚ ﻭ ﻫﻢ ﺟﺎﻣﻌﻪ ﺁ= ﻧﻬﺎ،ﺩﺍﻧﺴﺘA= 258; ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺁ&= #65253; ﺟﺎﻣﻌﻪ ﺁﻣﺎﺩ&#= 65257; ﺯﻭﺍﻝ ﺍﺳﺖ. ﮐﻪ= ﺟﺎﻣﻌﻪ ﻭﻓﺮﻫﻨﮓ ﺩﻳﮕ&#= 65198;ﻯ ﺁﻥ ﻓﺮﻫﻨﮕﻰ ﻭ&= #65175;ﺎﺭﻳﺦ ﺟﺎﻣﻌﻪ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺷﺪﻩ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﺑﻠﻌﻴﺪ. ﻭ ﺍﺯ ﺗ= ;ﺎﺭﻳﺦ ﺣﺬف ﻤﻴﮕﺮﺩﻧ= 5194;. ﺍﮔﺮ ﻣﺴﺄﻟﻪ ﺗ&= #65166;ﺭﻳﺦ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65240;ﻠﻰ ﻭ ﺗﻤﺪﻥ ﻭ ﺳﻨّ&= #65176;ﻬﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻣﻄﺮ&= #65185; ﻣﻴﮑﻨﻴﻢ، ﺑﺎ= 5267;ﺪ ﺑﺘﻌﺪﺍﺩ ﺍﻓﺮ&#= 65165;ﺩ ﺍﻟﻬﻰ ﺷﺪﻩ ﺁﻧ&= #65260;ﺎ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ. &= #65227;ﺮﻓﺎﻥ ﺷﺮﻗﻰ ﻭ ﮔﻬﮕﺎ&= #65257; ﻋﺮﻓﺎﻥ ﺍﺭﻭﭘ&#= 65166;ﺋﻰ،ﺩﺭ ﻣﮑﺘﺐ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﺴﻴﺢ ﺳﻌﻰ ﺧﻮ&= #65193;ﺭﺍ ﻧﻤﻮﺩﻧﺪ. ﻭﮔﺮ&= #64380;ﻪ ﻫﻤﭽﻨﺎﻥ ﺑﺘﻌ&#= 65194;ﺍﺩ ﺍﻧﮕﺸﺘﺎﻥ ﺩﺳ&#= 65174;،ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65193;ﺭﺑﻴﻦ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺗﻨﻬﺎ ﺧﻮﺍ&= #65203;ﺘﻪ ﻣﺴﻴﺢ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺩﺍﺩه اﻧﺪ. ﻭﺍ&#= 64400;ﺘﻔﺎ ﺑﻌﻀﻮﻳّت ﺴﻴA= 166;ﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺩ&#= 65197;ﺟﺎﻣﻌﻪ ﻣﺴﻴﺤﻰ کرﺩه = 75;ﻧﺪ. ﮔﻮﺋﻰ ﻣﺴﻴﺤﻴ&#= 65174; ﻭ ﺍﺳﻠﺎﻡ ﻭﻫﺮ = ﺩﻳﻦ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ &= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ،ﻋﻤﻠA= 166; ﻳﻚ ﺣﺰﺏ ﺳﻴﺎﺳ&= #65264; ﻭﺍﺟﺘﻤﺎﻋﻰ، = 5169;ﻤﺪﺭﻳّﺖ ﭼﻨﺪ ﺁﺧﻮﻧﺪ ﺟ&= #65166;ﻩ ﻃﻠب ﻮﻋﺎﺷﻖ ﺭ&#= 65267;ﺎﺳﺖ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﻋﺮﻓ&#= 65166;ﻥ ﻋﻠﻤﻰ ﻭ ﻋﻘﻠﻰ = ﺍﺭﻭﭘﺎ،ﺧﻮﺩA= 197;ﺍ ﻋﻠﻤﻰ ﻭﻋﻘﻠﻰ &= #64400;ﺮﺩ. ﺯﻳﺮﺍ ﻋﻠﻢ ﻭ ﺗ= ﮑﻨﻮﻟﻮﮊﻯ ﺩﺭﻓﻠﺴﻔﻪ ﻫﺎ&#= 65263; ﻣﺎﺩﻯ،ﭘس ﺍﺯ = 5255;ﻬﻀﺖ ﺿﺪ ﺩﻳﻨﻰ ﺭﻧﺴ&= #65166;ﻧس ﺑﺸﺪّﺕ ﺑﺎ ﻋﺮ&#= 65235;ﺎﻥ ﻋﻠﻤﻰ ﻭﻋﻤﻠﻰ &= #65255;ﻴﺰ ﺑﺨﺼﻮﻣﺖ ﭘﺮﺩ&#= 65165;ﺧﺖ. ﻋﺮﻓﺎﻥ ﻋﻠﻤﻰ &= #65165;ﺭﻭﭘﺎ،ﻋﻤﻠʋ= 66; ﻋﺮﻓﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ ﻫﻢ ﻧ= ﺒﻮﺩ. ﮐﻪ ﻣﻌﺮﻭﻑ ﺑﻌ&= #65212;ﺮ ﻭﻓﮑﺮ ﺭﻭﻣﺎﻧ&#= 65176;ﻴﮑﻰ ﺷﻬﺮﺕ ﺩﺍﺭﺩ. ﻭ= ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﻭ ﺍﺣ= ﻮﺍﻝ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﻣﺒﺎﺭﺯه ﺮﺍ ﺷ&#= 65198;ﻭع ﻨﮑﺮﺩﻧﺪ،ﻭﺗA= 256;ﻬﺎ ﻣﻔﺎﺳﺪ ﮐﻠﻴﺴ&#= 65166; ﺑﻮﺩ، ﮐﻪ ﺁﻧﻬ&#= 65166;ﺭﺍ ﺑﻌﺮﻓﺎﻥ ﻧﻈﺮ&#= 65263; ﻭ ﻋﻘﻠﻰ ﺭﺳﺎﻧ&= #65194;. ﻭﻟﻰ ﺍﺯ ﻗﺮﻥ19 </span= ><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺑﺒﻌﺪ&#= 1548;ﺭﻭﻣﺎﻧﺘﻴﺴ᥽= 0; ﻭ ﻋﺮﻓﺎﻥ ﻧﻈﺮ&= #65263; ﺍﺭﻭﭘﺎ ﻧﻘﺶ ﻣ&= #65260;ﻤﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﻋﻘ&= #65248;ﻰ ﺑﺸﺮ ﭘﻴﺪﺍ ﮐﺮ&= #65193;. ﮐﻪ ﻫﻢ ﺻﻔﺖ ﺩﻳ= ﻨﺪﺍﺭﺍﻥ ﻓﺎﺳﺪ ﮐﻠﻴﺴﺎ&#= 1548;ﻭ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ ﺭﺍ ﺑﮑﻠّﻰ ﺍﺯ &= #64344;ﺎﻯ ﺃﻧﺪﺍﺧﺖ،ﻭﻫA= 250; ﺍﺯ ﻓﻠﺴ</span><span lang=3DAR-SA>ﻔ= ﻪ ﻣﺎﺩﻯ ﻭ ﺍﺭﺳﻄ&= #65262;ﺋﻰ،ﻭ ﻧﻴﺰ ﺍﺯ ﻋﻠﻮﻡ = ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﺯ&#= 65251;ﺎﻥ ﺧﻮﺩ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﻧﺪ. ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﺃ= ﻧﺪﻙ ﺑﻮﺩﻧﺪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﺍثباﺕ ﻧﻈﺮﻳ¡= 7;ﺎﺕ ﺧﻮﺩ ﺍﺯ ﻋﻠﻮﻡ = ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻧﺪ. ﻭ ﺳﺮﻋ= ﺖ ﺣﺮﮐﺖ ﺭﺷﺪ ﻓﮑ&= #65198;ﻯ،ﻭﻟﻰ ﻧﻪ ﺍﻟﻬﻰ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺑﻴﺸﺘﺮ ﺷﺪ. ﭼﻪ= ﺁﻧﻬﺎ ﮐﻪ ﺑﻌﻘﻞ ﺧﻮﺩ = ﺗﻔﮑّﺮ ﻣﻴﮑﺮﺩﻧﺪ،ﻭ = 5267;ﺎ ﺑﻤﻮﺟﺐ ﺗﺠﺮﺑ&#= 65258; ﻋﻠﻤﻰ ﺍﻋﺘﻘﺎ&#= 65193; ﺩﺍﺷﺘﻨﺪ. ﻭﺗﻨ&= #65260;ﺎ (ﺍﻳﺪﺁﻟﻴﺴﺘﻬ&#= 65166;ﻯ ﻣﺬﻫﺒﻰ) ﺑﻮﺩﻧ&= #65194;،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﻭﺗﺎ&#= 64400;ﻨﻮﻥ ﺩﺭ ﺁﺭﺯﻭﻯ ﺗﺤ&= #65240;ﻖ ﻧﺎﭘﺬﻳﺮ ﺑﻬﺸ&#= 65176;ﻰ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ = ﺑﺮﺧﻰ ﺑﺎﻋﻘﺎﻳﺪ ﻭ ﺍ&= #65227;ﻤﺎﻝ ﻭﻋﺒﺎﺩﺍﺕ ﭘﻴ&#= 65166;ﻣﺒﺮﺍﻥ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65198;ﺩﻧﺪ،ﮐﻪ ﻋﻤﻠﺎ ﻗﺸﺮﻳﮕ&#= 65198;ﻯ ﻭ ﻓﺴﺎﺩ ﻫﺮﭼﻪ = ﺑﻴﺸﺘﺮ ﻭ ﺁﻟﻮﺩﮔﻰﻫﺎ&#= 65263;ﻋﻘﺪﻫﺎﻯ،ﺩ᥷= 7; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻣﻰ ﺍﻓﺰﺍ&= #65267;ﻨﺪ. ﻭﺩﺭﻫﺮ ﺩﻳﻦ ﻭ&= #65251;ﺬﻫﺒﻰ ﻭ ﺑﻬﺮﻧﺎﻣﻰ ﮐ&= #65258; ﺳﻠﻮﮐﻰ ﻧﺒﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﻭﺑﻘﻮﻝ = ﻣﺤﻤﺪ، ﻫﻤﮕﻰ ﺷﺮﻙ ﺧﺪ&= #65165; ﻣﻴﮑﻨﻨﺪ ﻭﺟﻬ&#= 65256;ّﻤﻰ ﻫﺴﺘﻨﺪ. ﺣﺘﻰ ﺍ= ﮔﺮ ﺭﻭﺯﻫﺎ ﺩﺭ ﻫﻤ&= #65258; ﻋﻤﺮ ﺻﺎﺋﻢ ﻭ ﺷ= ﺒﻬﺎ ﻗﺎﺋﻢ ﺑﻌﺒﺎﺩ&#= 65165;ﺕ ﺧﻮﺩﺳﺮﺍﻧﻪ ﻭ &= #65153;ﺧﻮﻧﺪ ﭘﺮﺳﺘﺎﻧﻪ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﻨﺪ. ﭼﻮﻥ ﺁ= ﻧﻬﺎﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ &= #65261;ﺑﺎﻭﺯﺭ ﻣﻴﮑﻨﻨﺪ، ﭘس = 5207;ﺮﻳﻚ ﺧﺪﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﺮﺩﻩ= ; ﻭﻫﻤﺎﻥ ﻓﺮﻋﻮﻥ ﻫﺎﻯ ﺯ&= #65251;ﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺮﻓﺎﻥ ﺑﻌﺪ ﺍﺯ ﻗﺮﻥ 19 </spa= n><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺑﺴﻨّ= 5176;ﻬﺎﻯ ﺑﺸﺮﻯ، ﺑﻌﻨﻮ= 5165;ﻥ ﺍﻫﻤﻴّﺘﻰ ﺗﺎ= 5197;ﻳﺨﻰ ﺗﻮجه ﺪﺍﺷﺘﻨA= 194;. ﺯﻳﺮﺍ ﻏﺎﻳﺖ ﻭ = ﻫﺪﻑ ﻧﻬﺎﺋﻰ ﮐﻞّ ﺳ&#= 65166;ﺯﻯ ﺍﺷﻴاء </span><span lang=3DAR-SA>ﺩ&#= 65197; ﺑﻴﻨﺶ ﻋﻮﺍﻣﻞ &= #65153;ﻥ ﺑﺨﺼﻮﺹ ﺧﺪﺍﻭ&#= 65255;ﺪ، ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩ ﻃﺒﻴﻌﻰ ﺩﺭ ﻫﺴ&= #65176;ﻰ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ= 548; ﻭﻧﻪ ﺩﺭ ﮐﻞ ﺳﺎ= ﺯﻯ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65197;ﻭﺍﻧﻰ ﺩﺭ ﻫﺮ ﺷﺨﺺ ﺑﻨ= ﻮﺑﻪ ﺧﻮﺩ. ﮐﻪ ﻋﺮﻓﺎ= ﻥ ﻋﻤﻠﻰ ﺗﻤﺎﻡ ﺷ&= #65206; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﭘﻴﺸﻴن ﭽﻴﺮ ﺩ&#= 65267;ﮕﺮﻯ می ﺨﻮﺍﺳﺘﻨﺪ. &#= 65261;ﻟﻰ ﻫﻤﻪ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻗﺸﺮﻯ ﻣﺬﻫب ﺘ&#= 65198;ﺍﺵ ﺁﻧﻬﺎ، ﻫﻨﻮﺯ &#= 64400;ﻪ ﭘﻴﺎﻣﺒﺮﺍن ﺨ= 5262;ﺩﺷﺎن ﺯﻧﺪﻩ ﺑﻮﺩﻧﺪ &= #65197;ﻭﺵ ﺳﻠﻮﮐﻰ ﻭﻫﺪف اﻟﻬﻰ ﺁﻧﺎن ﺮ= 5165; ﺑﺎﻧﺤﺮﺍﻑ ﮐﺸ&#= 65166;ﻧﺪﻧﺪ. ﻭ ﻃﺒﻖ ﻣﻌﻤﻮﻝ = ﺩﺭ ﺑﺮﺭﺳﻰ ﻫﺮﻣﺮ&#= 65187;ﻠﻪ ﺍﺯ ﻓﮑﺮ ﺑﺸﺮ،&#= 65169;ﺎﻳﺪ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺳﻄﺢ ᥺= 7;ﻘﻠﻰ ﻭﻧﻮﻉ ﺗﻔﮑّﺮ &#= 65261; ﻓﻠﺴﻔﻪ ﺭﺍﻳﺞ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﭘﻴﺶ ﮐﺸﻴﺪ = ﻭ ﺑﺮﺭﺳﻰ ﻧﻤﻮﺩ. = ﻋﺮﻓﺎﻯ ﻧﻈﺮﻯ ﻣﺸﺎﻋﺮ &= #65261; ﺍﺣﺴﺎﺳﺎﺕ ﺍﻧ&#= 65204;ﺎﻥ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﻋ= ﻘﻞ ﮔﻔﺘﻨﺪ،ﮐﻪ ﺩ= 5197; ﺣﺪﻭﺩ ﺁﻟﻮﺩﮔ&#= 65264; ﻫﺎﻯ ﺭﻭﺍﻥ ﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﻫ&= #65252;ﻪ ﺍﻧﺴﺎﻧﻬﺎ. ﺍﻳ&= #65254; ﮐﻠﺎﻡ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ،ﮐﻪ ﺣﺎﮐﻢ ﺑﺮﻋﻘﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺫﻫﻦ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺑ= ﺎﺯﻳﭽﻪ ﻓﺸﺎﺭ ﻋﻘﺪه ﻫ&#= 65166; ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ، ﺑﺼﻮﺭﺕ ﺳﻤﭙﺎ&#= 65175;ﻴﻬﺎﻯ ﺩﺭﻭﻧﻰ ﺗﻔﮑّ= 5198; ﺍﺳﺖ. ﻭ ﻧﻈﺮ ﻭﮐ= ;ﻠﺎﻡ ﻭ ﻋﻤﻞ ﺩﺍﺭﻧﺪ.= ﻭ ﻫﺰﺍﺭﺍﻥ ﺧﻄﺎ&#= 65263; ﻓﮑﺮﻯ ﻭ ﺗﺼﻤﻴ&= #65252;ﺎﺕ ﺧﻮﺩﺭﺍ،ﮔﺮﭼA= 258; ﭘﺮ ﻋﻴﺐ ﻣﻴﺪﺍ&= #65255;ﻨﺪ،ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺩﻭﺳﺖ &= #65193;ﺍﺭﻧﺪ،ﮐﻪ ﺩﺭﺳﺖ ﺑﺎﺷﺪ. ﻣ= ﮕﺮ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﮐﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍن ﻤﻴﻨﻤﺎ= 5267;ﺪ. ﺗﺎ ﺍﺯ ﺭﻗﺎﻳﻖ = ﺑﻌﺪﻯ ﺍﺯ ﺗﻌﻘّﻞ ﺑﻬ&#= 65176;ﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﻓﺸﺎﺭ ﻣﻌﺎﻳﺐ &= #65197;ﻭﺍﻥ ﺑﻬﺘﺮ ﻭﺷﺎﻳﺪ &= #65259;ﻢ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﮐﻨﺘﺮ&#= 65245;،ﻳﺎ ﻣﺼﻠﺤﺘﻰ ﺗﻀﻌ&#= 65268;ﻒ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺑ&#= 65198;ﺍﻯ ﻓﻬﻢ ﻫﺮ ﻋﻘﻴﺪ&= #65257; ﻳﺎ ﺍﻳﻤﺎﻥ ﻭ ﻫ= ﺪﺍﻳﺘﻰ،ﺑﺎﻳA= 194; ﺑﻌﺎﺩﺕ ﻭ ﻋﺮﻑ = ﺟﺎﺭﻯ،ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ &#= 65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﻓﮑﺮﻯ ﻭ ﺭﺷﺪ= ﺗﺎﺭﻳﺨﻰ ﻭﻣﺮﺍﺣﻞ ﻣﻘﺪ&#= 65251;ﺎﺗﻰ ﺭﺳﻴﺪﻩ ﺍﮐﻨﻮ&#= 65253; ﺗﻮﺟّﻪ ﮐﺮﺩ. ﮐ&= #65258; ﺳﺮﺍﺳﺮ ﺍﺯ ﺧﻮ&= #65167; ﻭﺑﺪ ﺗﻄﻮﺭ ﻭﺗ&= #65232;ﻴﻴﺮ ﻭ ﺗﮑﺎﻣﻞ ﻣﺸﺒ&= #65174; ﻳﺎ ﻣﻨﻔﻰ ﺩﺭ ﻃ= ﻰ ﺯﻣﺎﻧﻬﺎﻳﺎﻓ= 5176;ﻬﺎﺳﺖ. ﻭ ﻣﺸﻠﺎ ﻟﻮﻙ ﻭ= ﻧﻴﻮﺗﻮﻥ ﻫﺮ ﻣﻔﻬﻮﻡ ﺭﺍ = ﻣﺠﻤﻮعه اﻯ ﺩﺭ ﺗﺤﻠﻴﻞ&#= 1548;ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻣﺨﺘ&#= 65248;ﻒ ﺑﺄﺻﻞ ﻣﻴﺮﺳﺎ&#= 65255;ﺪﻧﺪ. ﻭﻟﻰ ﺍﻳﻨﻚ ﺑﺎ = ﺗﻄﻮﺭ ﺗﺎﺭﻳﺨﻰ ﺟﺎﻯ &= #65197;ﻭﺵ ﺗﺤﻠﻴﻞ ﻣﻴﮑﺎ&#= 65255;ﻴﮑﻰ ﻫﻢ ﺩﺭ ﻋﻠﻮﻡ ﺍ= ﻧﺴﺎﻧﻰ ﻭ ﻫﻢ ﺩﺭ ﻋﻠﻮﻡ= ﻃﺒﻴﻌﻰ ﻭﺿﻊ ﻧﻤﻮﺩﻩ ﺷ&= #65194; ﮐﻪ ﺣﺘﻰ ﺭﻳﺎﺿ&= #65268;ّﺎﺕ ﻧﻤﻮﻧﻪ ﺑﺤﻖ ﺩ&= #65197; ﻓﻬﻢ ﻧﻴﺰ ﺑﻰ ﻣ= ﻌﻨﻰ ﺷﺪ. ﻭﺍﺻﺎﻟﺖ ﺩ= ﺭﻣﻌﻨﻮﻳّت ﻮ ﻧﻔﻊ ﺁﻥ ﻣﻄﺮ= ﺡ ﻧﺒﻮﺩ،ﺑﻠﮑﻪ = 5193;ﺭ ﺍﺻﻞ ﻭﺗﺎﺭﻳﺦ &= #65153;ﻥ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺷ&= #65194;. ﻭﻣﻌﻘﻮﻝ ﻭﺭﻭ&#= 65165;ﺝ ﻳﺎﻓﺖ. ﮐﻪ ﻗﺒﻠ= ﺎ ﻧﺎفع ﻮ ﻣﻌﻘﻮ= 5245; ﺑﻮﺩ،ﻭﺣﺎﻟﺎ = 5197;ﻭﺍﺝ ﻣﻌﻘﻮﻝ. ﻭﺩﺭ ﺍ= ﻧﻮﺍﻉ ﺍﺻﺎﻟﺘﻬﺎ،ﺍA= 211;ﻞ ﻧﻔﻊ ﻣﺎﺩﻯ،ﻳ= 5166; ﺃﺻﻞ ﻣﻌﻘﻮل ﺒ&#= 65228;ﺪی ﺪﺭ ﺩﺭﻙ ﺍﻧﺴﺎ&= #65255;ﻰ،ﻭﺍﺻﺎﻟﺖ ﺗﺎﺭﻳﺨﻰ ﺭﻭﺡ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮ ﺷﻴﺌﻰ،᥾= 1; ﻓﮑﺮ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65197;ﻓﮑﺮ ﮐﻠّﻰ ﻭﻋﺎﻡ ﻭ&#= 65255;ﻴﺰ ﺍﺻﺎﻟﺖ ﺍﻟﻬﻰ &= #65193;ﺭﻋﻠّﻴﺖ ﻭﻏﺎﻳﺎﺕ ﻭ ﻫﺪ&= #65235;ﻬﺎﻯ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺃ= ﺑﺪﻳّﺖ ﺍﺳﺖ. ﮐﻪ ﺍﻧﺴﺎ= ﻥ ﻣﻄﻠﻖ ﮐﺎﻣﻞ،= 5261; ﻓﮑﺮ ﮐﺎﻣﻞ ﺩﺭ = ﻭﺣﺪﺕ ﻭﺟﻮﺩﻧﻬﺎﺋﻰ= 548;ﺩﺭﺃﺑﺪﻳّﺖﺩ= ﺳﺖﺧﻮﺍﻫﺪﺩﺍ= 5193;. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﺎﻋﺮﻯ ﭼﻨﻴﻦ ﺳﺮﻭﺩ،= 4400;ﻪ ﺗﺎﺭﻳﺦ ﺁﺧﺮﻳ&#= 65254; ﺩﺍﺩﮔﺎﻩ ﺗﻤﻴ&#= 65268;ﺰ ﻣﻴﺒﺎﺷﺪ. ﻫﮕﻞ = ﻧﻴﺰ ﺑﺮﺍﻳﻦ ﻓﺮﺿﻴ&#= 65258;، ﻓﻠﺴﻔﻪ ﺧﻮﺩﺭ&#= 65165; ﻧﻮﺷﺖ،ﻭ ﮔﻔﺖ &#= 65259;ﺮﭼﻪ ﻣﻌﻘﻮﻝ ﺑﺎﺷﺪ &= #65187;ﻘﻴﻘﻰ ﺍﺳﺖ. ﻭﻫﺮﭼﻪ ﺣ= ﻘﻴﻘﻰ ﻫﻢ ﺑﺎﺷﺪ، ﺣﺘ&#= 65252;ﺎ ﻣﻌﻘﻮﻝ ﺍﺳﺖ. ﮐ= ﻪ ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴ&= #65204;ﺖ. ﺍﻓﺮﺍﺩ ﺩﺭ ﻣﻌ&= #65240;ﻮﻟﻴﺖ ﺷﻨﺎﺳﻰ ﻣﺘﻔﺎ&#= 65261;ﺕ ﻫﺴﺘﻨﺪ،ﻭ ﺣﻘ= 5268;ﻘﺘﻰ ﻫﻢ ﻣﻄﺮﺡ ﻧﻴﺴ&= #65174; ﻣﮕﺮ ﻣﺘﻔﺎﻭﺕ &= #65193;ﺭ ﺩﺭﻙ ﻭﺍﻗﻌﻴّ= 5174; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺍ&= #65235;ﺮﺍﺩ ﻣﺘﻔﺎﻭﺕ،ﺩﺭ = 5251;ﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ.= ﻫﮕﻞ ﻣﻴﺨﻮﺍﺳﺖ ﺗﻔ&#= 65204;ﻴﺮﻯ ﺑﺮﺍﻯ ﻋﻤﻞ ﺗﻄ&= #65262;ﺭ ﻭ ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ ﻭ ﮐﻠّﻰ ﻫﺴﺘﻰ &= #65187;ﮑﻤﺘﻰ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﺍ= ﻟﺒﺘﻪ ﺟﺎﻯ ﻧﻘﺪ ﻫﮕﻞ = ﻫﺴﺖ،ﮐﻪ ﻣﻌﻘﻮﻟﻴّﺖ ﺑ= 5198;ﺍﻯ ﻣﺎ ﻭ ﻫﺮ ﻓﺮﺩ ﺍ= ;ﻧﺴﺎﻧﻰ،ﺗﺎﺩ= 5197;ﺟﻪ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻭ = ﺍﺩﺭﺍﮐﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺗﺎ ﺣّﺪ ﻗﺪﺭت اﺩA= 197;ﺍﻙ ﻣﺎ ﻭﺩﻳﮕﺮﺍﻥ &= #64380;ﻘﺪﺭ ﺑﺎﺷﺪ. ﺩﺭ ﺣﺪّ = ﺿﻌﻴﻒ ﺗﺮ ﻧﻤﻴﺘﻮﺍﻥ &= #65239;ﺒﻮﻝ ﺣﻘﻴﻘﺖ ﮐﻨﺪ. ﻭ= ﺑﺮﺍﻯ ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ&#= 1548;ﺑﺎﺯ ﻭﺍﻗﻌﻰ ﺍﺳﺖ ﻭ&= #65247;ﻰ ﺣﻘﻴﻘﻰ ﻧﻴﺴﺖ. = ﻣﮕﺮ ﺁﻧﭽﻪ ﺩﺭﻋﻘﻞ &= #65169;ﺮﺗﺮ ﺷﺨص ﺒﺎﻟﺎﺗﺮ &#= 65169;ﺎﺯ ﻣﻌﻘﻮﻝ ﺑﺎﺷﺪ. = ﮐﻪ ﺣﻘﻴﻘﺘﻰ ﺩﻳﮕ&#= 65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺍﻣﻮﺭﻯ ﮐﻪ ﺩﺭ = ﻋﻘﻮﻝ ﺑﺎﻟﺎﺗﺮ، ﺑﺨ= 5212;ﻮﺹ ﺩﺭ ﻋﻘﻠﻬﺎﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﮐ= 5258; ﺧﻮﺩ ﻫﺰﺍﺭﺍﻥ &= #65169;ﺎﺭ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65165;ﺯ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ ﻣﻌﻘﻮﻝ ﺑﺎﺷﺪ. = ﭼﮕﻮﻧﻪ ﻋﻘﻞ ﺑﺸﺮﻯ،ﺑ= 5176;ﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ،ﮐﻪ ﻣ= 5228;ﻘﻮﻝ ﺑﺪﺍﻧﺪ. ﻳﻌﻨﻰ = ﺗﺠﺮﺑﻪ ﻭﺗﺤﺼﻴﻞ ﻭﺍﺭ&#= 65199;ﻳﺎﺑﻰ ﻫﺎﻯ ﺫﻫﻨﻰ ﺭﺍ = ﮐﺮﺩﻩ ﺑﺎﺷﺪ،ﮐﻪ ﻣﻌ= 5240;ﻮﻝ ﺑﺪﺍﻧﺪ. ﭘس ﺗﺎ = ﺳﻄﺢ ﻋﻘﻞ ﮐﺎﻣﻠﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺷﺎﻫﺪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ،ﻣﻴﺘA= 262;ﺍﻥ ﺣﻘﺎﻳﻖ ﻧﺴﺒﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻳ&= #65166;ﻓﺖ. ﮐﻪ ﺑﺎﺯ ﻧﺰﺩ ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﻣﻌﻘﻮﻝ ﻳﺎ ﺣﻘ&= #65268;ﻘﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﺍلاّ ﺧﻮﺩ ﭼﻨA= 166;ﻥ ﻣﻴﮑﺮﺩﻧﺪ. ﻣث&#= 1604;ا ﺃﺻﻞ(ﻣﺮﮒ ﻗﺒﻞ = ﺍﺯ ﻣﺮﮒ) ﺳﻌﺎﺩﺗﻰ = ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺗﺤﻤ&#= 1617;ﻞ ﺷﻨﻴﺪﻥ ﺁﻧﺮﺍ &= #65255;ﻴﺰ ﺑﻨﻤﺎﻳﻨﺪ. ﺯﻳ&= #65198;ﺍ ﻧﻤﻰ ﺩﺍﻧﻨﺪ،= 4400;ﻪ ﻃﺮﻓﺪﺍﺭ ﻣﺮﮒ &= #65239;ﺒﻞ ﺍﺯ ﻣﺮﮒ،ﮐﻪ ﺩ&#= 65203;ﺘﻮﺭ ﺁﻧﺮﺍ ﺍﺯ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﻨﻴﺪﻩ ﻣ&= #65228;ﻘﻮﻝ ﻣﻴﺪﺍﻧﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺑﺎ ﻣﻨﻄﻖ ﻣﺎﺩ&= #65263; ﺳﺎﻟﻚ ﻧﻴﺰﻣﻄ&#= 65166;ﺑﻘﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;، ﻭﻟﻰ ﺑﺪﺍﻥ ﺍﻋ&= #65176;ﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﭼﻮﻥ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺟﺎﻥ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩﺭﺍ ﺑﺪﻫﺪ&#= 1548;ﮐﻪ ﺟﺎﻧﺎﻥ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺑﻴﺎﺑ= 5194;. ﮐﻪ ﺍﻳﺪﺁﻝ ﮐﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺧﻮﺩ ﻭﻳﺰﺍﻯ &= #65261;ﺭﻭﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻳﺎﻓت= 607; ﻮﺑﺮﺍﻯ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻪ ﺑﺨﻠﻖ ﺑﺎﺯ&= #64404;ﺮﺩﺩ ﻭﻣﻌﺼﻮﻡ،ﻭﻳA= 166; ﺑﺨﻠﻖ ﺑﺎﺯ ﻧﮕ&= #65198;ﺩﺩ، ﮐﻪ ﺑﺮﺍﻯ ﺭﺟﻌ&= #65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65198;ﺵ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺮﻭﺩ. ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﻗ&= #65166;ﺋﻢ، ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺭﺟﻌﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65197;ﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;،ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺁﻏﺎ&= #65199; ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ ﻭ ﺑﺎﻭﺭﻯ ﻋﻠﻤ&= #65264; ﻭ ﺍﺳﺘﺪﻟﺎﻟﻰ&#= 1548; ﺧﻮﺩﺭﺍ ﺑﻤﺮﺣ&#= 65248;ﻪ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ&#= 1548;ﻭ ﺑﻌﻴﻦ ﻭﭼﺸﻢ ﺩ&= #65245; ﺩﻳﺪﻥ ﻣﺮﺍﺗﺐ &= #65175;ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ، ﻭﻭﻋﺪ= 5257; ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ،ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺯ = ﮔﺮﺩﺩ، ﺑﻤﺮﺣﻠﻪ ﺣﻖ ﺍ&= #65247;ﻴﻘﻴن ﻤﻴﺮﺳﻨﺪ،که ʋ= 92;ﻮﺩش ﻨﻴﺰﺣﻖّ ﺍﻟﻬ= 5264; ﺿﻤﻦ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﻣﻴﮕ&= #65198;ﺩﺩ. ﮐﻪﺷﻬﻮﺩﻧﺨﺴ= 5176;ﻴﻦﭼﻨﺪﺳﺎﻟ᥼= 2;ﺧﻮﺩﺧﻮﺍﻫﺪﺑ&= #65262;ﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺣﻘ= ﻴﻘﺖ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65259;ﻤﻪ ﺍﻣﻮﺭ ﺩﺭ ﺣﺎﻝ = ﺳﻴﺮ ﻃﺒﻴﻌﻰ ﻭ ﺣﺘﻤ&= #65264; ﺑﺴﻮﻯ ﻏﺎﻳﺎﺕ &= #65261;ﻫﺪﻓﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. = ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﻣﺨﺎﻟ&#= 65236;ﺖ ﮐﻨﻨﺪ،ﻳﺎ ﺿﺪ= 5267;ﺖ ﻧﻤﺎﻳﻨﺪ،ﺧﻮA= 193;ﺷﺎﻥ ﺩﻭﭼﺎﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻣﻴﺸﻮﻧﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺯﻧﺪﮔﻰ ﻃﺒﻴﻌ&#= 65264; ﻫﺴﺘﻰ،ﻭ ﺗﮑﺎ= 5251;ﻠﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65193;ﻳﮕﺮ ﺍﻓﺮﺍﺩ ﺳﺎﻟﻚ&#= 1548;ﺭﺍﻩ ﺧﻮﺩﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﻣﻴﺪﻫﻨﺪ ﻭﺍﻳ&#= 65254; ﮐﺎﺭﻣﺎﺋﻴﺎﻥ &#= 65261;ﻗﺘﻰ ﻣﺠﺪﺩﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﭘس ﺍﺯ ﺻﺪﻫﺎ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺭﺳﻴﺪﻧﺪ&#= 1548;ﻫﻤﻴﻦ ﺑﺎﻭﺭ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ،ﺩﺭ ﻧﻮﻉ ﺑ&#= 65198;ﺗﺮ ﺑﻌﺪﻯ،ﻭ ﺩﺭ ﺍ&#= 65255;ﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻫﻤ= ﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﻤ&= #65262;ﻧﻬﺎ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65197;ﺍ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻭﻟ= ﻰ ﺍﺭﻭﺍﺡ ﻣﻴﻤﻮ&#= 65255;ﻰ ﮐﻪ ﺑﻔﺮﺽ ﻧﺨﻮ&= #65165;ﺳﺘﻨﺪ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﻧﻮﻉ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ،ﺑﺎﺯ = 5193;ﺭ ﺟﻬﺎﻥ ﻣﺘﻮﻟﺪ &= #65251;ﻴﺸﻮﻧﺪ. ﻭ ﺩﺭ ﮐﻨﺎﺭﺷﺎ&= #65253; ﺍﻧﺴﺎﻧﻬﺎی ﺒ= 5208;ﺮﻯ ﺷﺪهﻫﺴﺘﻨﺪ. ﻭ&#= 65169;ﺪﺗﺮ ﺍﺯ ﺁﻧﻬﺎ ﻧﻮﻉ = ﺧﺮس ﻭﺧﻮﻙ ﺍﺳﺖ. ﺍﻟ= ﺒﺘﻪ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﻋﻘﻞ ﻟﺎﺯﻡ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ،ﻭﻟA= 196;ﺍ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264; ﻫﻢ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﻟﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #64380;ﻨﻴﻦ ﻗﻬﻘﺮﺍﺋﻰ ﺭﺍ &= #65193;ﺍﺭﺩ. ﺯﻳﺮﺍ ﻋﻘﻞ ﮐﺎ&= #65235;ﻰ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻟ&= #65260;ﻰ ﻭ ﺍﻣﮑﺎﻥ ﺳﺮﭘ&= #65268;ﭽﻰ ﻋﻠﻴﻪ ﻃﺒﻴﻌﺖ &= #65261;ﻫﺴﺘﻰ،ﻭﺣﺘʌ= 64; ﻋﻠﻴﻪ ﻃﺒﻴﻌﺖ &= #65235;ﻄﺮﻯ ﺭﻭﺣﻰ ﺧﻮﺩش ر= 575; ﺪﺍﺭﺩ. ﮐﻪ ﺑﺠﺎ= ﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﮑﺎﻣﻞ ﺍﺭﺍﺩﻯ،ﻭﺗﻮA= 165;ﻥ ﻫﺮ ﺷﺒﻰ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﺭﻓﺘﻦ ﺭﺍﺩﺍﺭ&#= 65255;ﺪ. ﺑﺎ ﻓﻬﻢ ﻭ ﺩﺷﻤ= ﻨﻰ ﺑﺎ ﻓﻄﺮﺕ ﺧﻮﺩ&= #1548;ﺩﺭ ﻫﺮ ﮔﻮﻧﻪ ﻓﺴﺎ&= #65193; ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻪ ﻣﻴﺪﺍﻧﻴﻢ &= #65261;ﻣﻴﺸﻨﺎﺳﻴﻢ. ﺑﺨﺼﻮﺹ ﺳﺘﻤﮕ&#= 65198;ﻯ ﺑﺪﻳﮕﺮﺍﻥ،ﻭ = 4400;ﺸﺘﺎﺭ ﻭﺗﻮﺣش که هر ʌ= 07;ﺒﻰ ﺭﺍ ﺭه ﺼﺪ ﺳﺎﻟ&= #65258; ﺑﻌﻘﺐ ﻣﻴﺮﻭﻧ&#= 65194;، ﻭ ﻟﻐﺰﺵ ﺳﻘﻮﻃ&= #65264;،ﺑﺪﺭﻩ ﻫﺎﻯ ﺟﻬﻨﻢ ﮐﺎ&= #65197;ﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253; ﺩﺍﺭﻧﺪ.<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span><sp= an style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﺩﺭ ﻋﺮ&#= 65235;ﺎﻥ ﻧﻈﺮﻯ ﻭ ﻋﻠﻤﻰ = ﺷﺪﻩ ﺍﺭﻭﭘﺎﺋﻰ،ﻧA= 240;ﺶ ﺗﺠﺮﺑﻪ ﺍﻧﺴﺎ&#= 65255;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺗﻤﺎ&= #65251;ﻰ ﻫﺴﺘﻰ ﺟﺎﻯ ﻣﻬ&= #65252;ّﻰ ﺩﺍﺭﺩ. ﺍﻟﺒﺘﻪ = ﺩﺭ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65261; ﺳﻠﻮﮐﻰ،ﻭﻧﻪ = 5193;ﺭ ﺗﺠﺮﺑﻪ ﻋﻠﻤﻰ &= #65267;ﺎ ﺗﺠﺮﺑﻪ ﺫﻫﻨﻰ&#= 1548;ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑﺪﺍ&#= 65253; ﭼﺴﺒﻴﺪه اﻧﺪ. &#= 65261; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﻟﺎﺋﻞ ﻣﻨﻄﻘﻰ ﺑﻨﻈﺮ &= #65191;ﻮﺩ، ﻭﺩﻟﺎﺋﻞ ﻋﻠﻤ&#= 65264; ﺯﻣﺎﻥ ﺭﺍ ﭘﻴﺶ = ﻣﻴﮑﺸﻨﺪ ﺗﺠﺎﺭﺏ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺩﺭ ﻓﺮﺩ ﻭﺟﺎﻣ&= #65228;ﻪ ﺧﻮﺩ،ﻭﺣﺘﻰ ﺁ= 5255;ﭽﻪ ﺩﺭ ﺟﻬﺎﻥ ﺗﻐﻴ&= #65268;ﺮ ﻭ ﺩﺧﺎﻟﺖ ﻣﻴﮑ&= #65256;ﺪ،ﺳﺮﺍﺳﺮ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65165;ﺳﺖ. ﻣﮕﺮ ﺗﺠﺮﺑﻪ ﺷ&= #65260;ﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ،ﺑﺨA= 212;ﻮﺹ ﻭﻗﺘﻰ ﮐﻪ ﺑﺸﻬ&= #65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65208;ﻢ ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺎ ﻣﺮﮒ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑﺮﺳﻨ&= #65194; ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺑﻤﺸﻴ&#= 1617;ﺖ ﻭ ﺻﻠﺎﺡ ﺩﻳﺪ ﺍ= ﻟﻬﻰ،ﺗﻮﻟﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﻭﻡ ﺍﻟﻬﻰ A= 191;ﻮﺩ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﺁ= ﻧﮕﺎﻩ ﻣﻌﺼﻮﻡ ﻭﻣﺼﻮ&#= 65253; ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ ﻭ= ﻗﻬﻘﺮﺍ، ﺑﻘﻴّﻪ ﻋﻤﺮ ﺧ&#= 65262;ﺩﺭﺍ ﻃﻰ ﻣﻴﮑﻨﻨﺪ ﻭ = ﺑﺎﻟﺄﺧﺮﻩ ﺁﺧﺮﻳﻦ ﻫﺪﻑ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺭ= 5203;ﻴﺪﻥ ﺑﮑﻤﺎﻝ ﻭ ﺷﻬﻮ&= #65193;،ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺑ&= #65166;ﻳﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ،= 5261; ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﻭ = ﻗﺪﺭﺕ ﻋﻘﻞ ﮐﻠّﻰ ﻭﺍ&#= 65191;ﻠﺎﻕ ﺍﻟﻬﻰ،ﻭ ﺩﻳﮕ= 5198; ﺻﻔﺎﺕ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻧﻪ ﺑﻬﺪﻓﻬﺎ&= #65263;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﻮﻕ ﺑﺸﺮﻯ A= 193;ﺭ ﺍﻳﻦ ﺯﻣﺎﻥ،ﮐ= 5258; ﻫﻨﻮﺯ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻫﺴﺘﻴﻢ. ﻣﮕﺮ ﭘ= س ﺍﺯ ﺗﻮﻟّﺪ ﻭﻣ&#= 65198;ﮔﻬﺎﻯ ﻣﮑﺮﺭ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻭ ﺗﺤﻘﻖ ﺗﮑﺎﻣ&= #65248;ﺎﺕ ﺍﻟﻬﻰ ﻣﻘﺮﺭ ﺁ&= #65253; ﺍﻧﻮﺍﻉ،ﮐﻪ ﭼ= 5268;ﺰﻯ ﺍﺯ ﺁﻥ ﻧﻤﻰ ﺩﺍ= ﻧﻴﻢ. ﮐﻪ ﻗﺪﺭﺕ ﻋﻘﻠ&= #65264; ﺩﻳﮕﺮﺍﻥ، ﻫﺮ &#= 65165;ﺣﺘﻤﺎﻟﻰ ﭼﻮﻥ ﭘﺮﻭﺍﺯ ﺁ&= #65255;ﺎﻥ ﺑﺪﻭﻥ ﺑﺎﻝ ﺩﺭ = ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ،ﻭ ﻳﺎ ﻗﺪﺭﺕ ﺗﺼﻮ&= #65197; ﮐﺴﻰ ﮐﻪ ﺑﻌﺮﺵ = ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪﻩ،ﺑﺮﺍA= 263; ﺁﻧﻬﺎ ﮔﻔﺘﮕﻮ &= #65207;ﻮﺩ،ﮐﻪ ﺷﺎﻳﺪ ﺧﻮﺩ ﻧﻴ&= #65200; ﺿﻤﻦ ﻫﺪﺍﻳﺖ ﻭ = ﻫﺪﺍ ﺟﻮﺋﻰ ﻭ ﺧﺪﺍﺟ&= #65262;ﺋﻰ ﺷﻬﻮﺩﻯ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺷﺸﮕﺎﻧﻪ ﺍﻟﻬ&#= 1740; ﺪﺭ ﺑﻴﺎﺑﻨﺪ. ﻣ= ﻔﻬﻮﻡ ﺗﻄﻮﺭ ﻭ ﺗﮑﺎﻣ&= #65246; ﺩﺭ ﻧﻈﺮ ﺍﻳﻦ ﻓ= ﻠﺎﺳﻔﻪ ﻋﺮﻓﺎﻥ ﻇﺎﻫﺮ&#= 65263; ﻭ ﻋﻠﻤﺎﻯ ﻣﺎﺩ&= #65263;،ﻭ ﻓﻠﺎﺳﻔﻪ ﺧﻴﺎ&#= 65245; ﭘﺮﺩﺍﺯ،ﺑﺮ ﺍ= 5267;ﻦ ﺍﻣﺮ ﻗﺮﺍﺭ ﮔﺮ&= #65235;ﺘﻪ،ﮐﻪ ﺑﺮﺍﻯ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣؤ= ﺳﺴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ،ﻭ = 5203;ﺮﻧﻮﺷﺖ ﺟﻤﻌﻰ ﻣﻠﻞ ﺧﻮ&= #65193;،ﺍﺻﻞ ﺗﻔﮑّﺮ ﺑﻠﺎ ﺍ&#= 65255;ﻘﻄﺎﻉ ﺩﺍﻧﺴﺘﻨﺪ. ﮐﻪ = ﻫﻴﭻ ﻗﺎﻧﻮﻧﻰ ﺗﺎ ﺃ&= #65169;ﺪ ثاﺑﺖ ﻧﻴﺴﺖ. ﻭ &= #65169;ﺮﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﮔ&= #65198; ﺩﺭﺳﺖ ﺑﺎﺷﺪ،= 5193;ﺭ ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ &= #65193;ﺭﺳﺖ ﻧﻴﺴﺖ. ﮐﻪ ﺍﻟﺒ= ﺘﻪ ﺍﻳﻦ ﻭﺿﻊ ﺣﻴﺎ&= #65173; ﺑﺸﺮﻯ ﺑﻮﺳﻴﻠ&#= 65258; ﻏﻴﺮﺳﺎﻟﮑﺎن که ﭽﻮن ﺪﺭ ﺟﻨ= 4405;ﻠﻰ ﺑﺎﻫﻢ ﺯﻧﺪﮔﻰ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ &= #1548; ﺟﺰ ﻳﮑﺪﻳﮕﺮ ﺭ&= #65165; ﺑﻨﺎﻡ ﻗﺎﻧﻮﻥ &= #65261; ﮐﺸﺘﻦ ﮐﺎﺭﻯ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ. ﺯﻳﺮﺍ ﺗ= ﻐﻴﻴﺮ ﻗﺎﻧﻮﻥ ﺑﻮﺳﻴ&#= 65248;ﻪ ﮐﺴﻰ ﺻﻮﺭﺕ ﺑﮕ&= #65268;ﺮﺩ، ﮐﻪ ﺻﻠﺎﺣﻴّﺖ &#= 65193;ﺍﺷﺘﻪ،ﻳﺎ ﻭﺿﻊ ﮐﺮﺩﻩ. ﻫﻤ= ﺎﻥ ﻃﻮﺭ ﮐﻪ ﻗﻮﺍﻧ&= #65268;ﻦ ﺍﺳﺎﺳﻰ ﻭ ﻏﻴﺮ = ﺍﺳﺎﺳﻰ ﺍﺯ ﻗﺒﻞ ﺑﻮﺳﻴ&= #65248;ﻪ ﺍﻓﺮﺍﺩﻣﺘﻨﻔ= 617;ﺬ ﺳﻴﺎﺳﻰ ﻭﻧﻈﺎ&#= 65251;ﻰ ﻭﻣﺎﻟﻰ ﻧﻮﺷﺘ&#= 65258; ﺷﺪﻩ ﺍﺳﺖ. ﻭﺣﺘ= ﻰ ﺍﮔﺮ ﺍﮐثرﻳّʋ= 74; ﻣﺮﺩﻡ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ ﺑﺪﺍﻥ ﺭﺃﻯ ﻣث&#= 1576;ت ﭘﺎﺭﻟﻤﺎﻧﻰ ﻳ&#= 65166; ﺩﺭ ﺭﻓﺮﺍﻧﺪﻭ&#= 65249; ﻣﺬﻫﺒﻰ ﻗﻮﺍﻧ&#= 65268;ﻦ ﺑﺤﻖ ﺟﺎﻣﻌﻪ،= 5165;ﮔﺮ ﺑﻮﺳﻴﻠﻪ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﭘﻴﺸﻨﻬ&#= 65166;ﺩ،ﺑﺮﺍﻯ ﺭﺃﻯ ﮔﻴﺮﻯ ﺑﺸ&= #65262;ﺩ، ﺳﺮﺍﺳﺮ ﺑﻘﺼﺪ &= #65169;ﻬﺒﻮﺩ ﺭﺷﺪ ﺍﻃﻔﺎﻝ ﻭ = ﺗﺮﺑﻴﺖ ﺣﻴﻮﺍﻧﺎﺕ ﻭﻫ&#= 65194;ﺍﻳﺖ ﺑﺰﺭﮔﺴﺎﻟﺎﻥ &#= 65193;ﺭ ﺳﻄﺢ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ. ﻭﻧﻪ ﺩﺭ ﺳ= ;ﻄﺢ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍ&#= 65259;ﺐ،ﮐﻪ ﺍﻳﻨﻚ ﻋﻤﻠﺎ ﺑ&= #65166; ﺑﻮﺩﻥ ﻗﻮﺍﻧﻴ&#= 65254; ﻣﻮﺿﻮﻋﻪ،ﺑﺎA= 199; ﺩﻧﺒﺎﻝ ﻓﺮﻉ ﻣ&= #65268;ﮕﺮﺩﻧﺪ. ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎ&#= 65267;ﺪ ﺳﺎﻟم ﻮ ﺳﻴﺮ ﻭ&= #65175;ﺤﺼﻴل کرﺩه اﺻﻮل او= ﻟﻴﻪ ﻋﻘﻠﻰ ﺑﺎﺷﻨﺪ. = ﺁﻧﮕﺎﻩ ﻣﻮﺭﺩ ﺗﺮﺑﻴﺖ &= #65197;ﻭﺣﻰ ﻗﺮﺍﺭ ﺑﮕﻴﺮﻧ&#= 65194;. ﺍﮔﺮ ﺩﺧﺘﺮﺍﻥ &= #65165;ﺯ ﻓﻘﺮ ﻳﺎ ﺍﺯ ﺟﻬ= ﻞ ﻭ ﻳﺎ ﺍﺯ ﻓﺸﺎﺭ= ﺷﻬﻮﺕ،ﺯﻭﺩﺗ= 5198; ﺷﻮﻫﺮ ﮐﻨﻨﺪ،= 4400;ﻪ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺧ&= #65262;ﺷﺒخت هم ﺑﺪﺍﻧﻨﺪ، A= 153;ﻧﮕﺎﻩ ﺯﺍﻳﺶ ﺍﻃﻔﺎﻝ &= #65261; ﭘﺮﻭﺭﺵ ﺁﻧﺎﻥ&#= 1548;ﻓﺮﺻﺘﻰ ﺑﺮﺍﻯ ﺗﻔﮑّﺮ &#= 65175;ﮑﺎﻣﻞ ﻋﻘﻠﻰ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮﮐﻰ ﺑﺰﻥ ﻧﻤﻴﺪﻫﺪ. = ﮔﺮﭼﻪ ﺗﺮﺑﻴﺖ ﺍﻭﻟﺎ&#= 65193; ﺿﻤﻦ ﺗﺠﺎﺭﺏ ﺭ&= #65261;ﺣﻰ ﻣﻘﺪﻣﺎﺗﻰ ﻫﺴ&#= 65174;،ﻭﻟﻰ ﮐﺎﺭﺳﺎﺯ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻣ= ﺮﺩﺍﻥ ﻧﻴﺰ ﺩﻭﻧﺪﮔﻰ &= #65175;ﺄﻣﻴﻦ ﻏﺬﺍﻯ ﺍﻃﻔﺎﻝ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺗﺎﺯ&= #65257; ﺍﻳﻦ ﺩﺭ ﺑﻬﺘﺮ&= #65267;ﻦ ﺷﺮﺍﻳﻂ ﺍﺳﺖ ﻭ&= #65255;ﻪ ﺑﺮﺍﻯ ﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺍﻋﺘﻴﺎﺩ ﻭ ﺗﻌ&= #65212;ّﺒﺎﺕ ﻭ ﻗﻤﺎﺭ ﺑﺎﺯﻯ = ﻫﺎ ﻭﺣﺰﺏ ﺑﺎﺯﻳﻬ&#= 65166;ﻯ ﺳﻴﺎﺳﻰ ﻳﺎ ﻣﺬ&= #65259;ﺒﻰ ﺩﺍﺭﻧﺪ. ﺩﺭﻙ ﻧ= ﻴﺎﺯﻫﺎﻯ ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ &= #64400;ﺎﺭ ﺍﻧﺴﺎﻧﻬﺎﺋﻰ &#= 65255;ﻴﺴﺖ،ﮐﻪ ﺷﺮﺍﻳﻂ ﻣﺮﺣﻠ&#= 65258; ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65175;ﺸﺨﻴﺺ ﻧﺪﺍﺩه اﻧﺪ،ʌ= 61; ﻧﺪﺍﻧﺴﺘﻪ ﻗﻬﻘﺮﺍﻯﻧﻮﻋ= 5264;ﻧﻴﺰﻣﻴﺸﻮﻧ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4400;ﻤﻚ ﭘﺮﺳﺶ ﺗﺎﺭﻳﺦ&#= 1548;ﻭﻧﻪ ﻋﻘﻞ ﻭ ﺷﺮﺍﻳﻂ = ﻗﺒﻠﻰ ﻭﻃﺒﻴﻌﻰ ﺑﺪﺍ&#= 65255;ﺠﺎ ﮐﺸﻴﺪ،ﮐﻪ ﺑﺎ= 5165;ﻓﮑﺎﺭ ﺟﺪﻳﺪ ﻧﻴﺰ ﻣﺨ&= #65166;ﻟﻔﺖ ﮐﺮﺩﻧﺪ،ﻭﺗﻤA= 166;ﻳﻞ ﺑﺤﻔﻆ ﺷﺮﺍﻳﻂ &= #65175;ﺎﺭﻳﺨﻰ ﭘﻴﺪﺍ ﮐﺮﺩﻧﺪ. = ﺩﺭ ﺩﻳﺎﻧﺖ ﻣﺪﺍﻡ &= #65211;ﺤﺒﺖ ﺍﺯ ﺷﻨﺎﺧﺖ ﻣﺠ&= #65194;ﺩ ﻭﺍﺯ ﻧﻮ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﺧﻮﺩ ﻣﻴﮑﺮﺩﻧ&#= 65194;. ﻭﭼﻮﻥ ﺍﻳﻦ ﮐﺎ&= #65197; ﻋﻤﻠﻰ ﻭﺻﺤﻴﺢ &= #65261;ﻣﻤﮑن ﻨﻴﺰ ﻧﻴﺴﺖ،ﻣ= 5196;ﺍﻫﺐ ﺟﺪﻳﺪ ﻗﺸﺮﻯ ﻭ&= #65175;ﻌﺼّﺐ ﮐﻮﺭ ﺩﻳﮕﺮﻯ ﺭ&= #65165; ﭘﻴﺪﺍ ﮐﺮﺩه ا= 5203;ﺖ ﮐﻪ ﻗﻬﻘﺮﺍﺋﻰ &= #65175;ﺮ ﻣﻴﺸﻮﻧﺪ. ﻭ ﮔﻔ= ﺘﻨﺪ ﺗﺎﺭﻳﺦ ﺧﻮﺩﺵ &= #65251;ﺎﺭﺍ ﺑﺤﻮﺍﺩث ﻭﻣﺮ= 5165;ﺣﻞ ﺑﻌﺪﻯ ﺧﻮﺍﻩ ﻧ&= #65166;ﺧﻮﺍﻩ ﺧﻮﺍﻫﺪ ﺑﺮﺩ. ﮐ= ﻪ ﺑﺮﺍﻯ ﻣﺎﺭﮐﺴ&#= 65268;ﺴﺘﻬﺎﻯ ﺑﻌﺪﻯ، ﻏﺬﺍﻯ &#= 65165;ﻳﺪﺋﻮﻟﻮﮊﻳʌ= 42; ﺷﺪ. ﻭﻟﻰ ﺍﮔﺮ ﺍ= ;ﺯ ﻧﻈﺮ ﻋﺮﻓﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺮﺭﺳﻰ ﮐﻨﻴﻢ&#= 1548;ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ ﺑﺮﺍﻯ ﻫ&= #65198; ﻣﺬﻫﺒﻰ، ﻋﻤﻠ= 5166; ﺍﺣﻴﺎﻯ ﻳﻚ ﺩﻳ&= #65254; ﻭﻣﺬﻫﺐ ﻗﺒﻠﻰ &= #65165;ﺳﺖ. ﻳﻌﻨﻰ ﺷﻴﻌﻴﺎ&#= 65253; ﻋﻤﻠﺎ ﺯﺭﺩﺷﺘ&#= 65268;ﺎﻥ ﺷﺪﻧﺪ،ﮐﻪ ﻫﺮ= 5193;ﻭﻯ ﺁﻧﻬﺎ ﻗﺸﺮﻯ ﻭ = ﺧﺮﺍﻓﺎﺗﻰ ﻫﺴﺘﻨﺪ. ﻭﺩﺭ ﻭ= ﺍﻗﻊ ﻋﺒﺎﺩﺕ ﻭ ﺳﻨّ&#= 65176;ﻬﺎﻯ ﻣﺤﻠﻰ ﺑﺮﺍﻯ ﺁ&= #65255;ﻬﺎ،ﺑﺪﻟﺎﺋʌ= 46; ﺗﺎﺭﻳﺨﻰ ﻭ ﺻﺤ&= #65268;ﺢ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ. = ﻭﻳﺎ ﺣﺘﻰ ﺷﻴﻌﻴﺎﻥ &= #65251;ﺴﻠﻤﺎﻥ،ﻫﻤʃ= 81;ﻨﺎﻥ ﺍﻓﮑﺎﺭ ﻗﺮﻳﺶ &= #65251;ﺸﺮﻙ،ﮐﻪ ﺯﺭﺩﺷﺘﻰﻫﺎﻯ &#= 65239;ﺸﺮﻯ ﺷﺪﻩ ﺑﻮﺩﻧﺪ، &#= 65169;ﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺑﺪﺍﻧ&#= 65256;ﺪ ﺗﺎﺭﻳﺦ ﺗﺤﻮﻟ&#= 65166;ﺕ ﺁﻧﻬﺎ ﭼﮕﻮﻧﻪ &= #65165;ﺳﺖ،ﻭﻳﺎ ﭼﻪ ﺗﺎﺭﻳﺦ ﺗﺤ&= #65262;ﻟﺎﺕ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺑﺮﺍﻯ ﺷﺨﺺ ﺧﻮ&= #65193; ﻭﻗﻮﻡ ﺧﻮﻳش ﺒ&#= 65204;ﺎﺯﻧﺪ. ﻟﺬﺍ ﻫﺮﻣﻠّﺖ &#= 65261; ﺩﻳﻦ ﻭﻣؤﺳﺴﻪ &#= 65165;ﺟﺘﻤﺎﻋﻰ ﺗﺠﺴّﺪ ﺟﺪﻳﺪ= 5263; ﺍﺯ ﻳﮑﻰ ﺍﺯ ﺁﺭ= ﻣﺎﻧﻬﺎﻯ ﺍﻟﻬﻰ ﻣﻨﺤﺮف &#= 65208;ﺪﻩ ﻗﺪﻳﻢ، ﺩﺭ ﺯﻣ&#= 65166;ﻧﻬﺎﻯ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭﺑﺤث ﻣﺎ ﺍﺯ ﺗﺎﺭﻳﺦ = ﺗﮑﺎﻣﻞ ﻧﻮع ﺒﺸﺮﻯ، ﺑ= 5262;ﺳﻴﻠﻪ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264;،ﺩﺭﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﮔﺬ&= #65207;ﺘﻪ ﻭ ﺷﺎﻳﺪ ﻗﺒﻠﺎ = ﺑﺎ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍ&#= 65247;ﻬﻰ ﻣﮑﺎﺗﺐ ﺁﻧﻬﺎ&#= 1548;ﮐﻪ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﺩ&= #65197; ﻗﻠﺐ ﺍﻓﺮﻳﻘﺎ &= #65261; ﻗﺒﺎﺋﻞ ﺑﺪﺍﺋ&#= 1740; ﺮﺍ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﻣﺮﺍﺣﻞ ﻗﺒﻞ ﺳﻠﻮﮐﻰ ﻫ&= #65204;ﺘﻨﺪ ﮐﻪ ﮔﺎﻭ ﻣﻰ ﭘﺮ= ﺳﺘﻨﺪ ﻳﺎ ﺗﻤﺴﺎﺡ ﺭﺍ = ﺧﺪﺍ،ﻭ ﻳﺎ ﺭﻭﺡ ﭘﺪﺭﺍ&= #65253; ﺧﻮﺩ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﺁﻧﻬﺎ= ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﺑﺮﺍﻯ ﺁﻥ ﻣﺮ= ﺍﺣﻞ ﺣﻘﻴﻘﺖ ﺍﻟﻬﻰ &= #65239;ﺎﺋﻞ،ﻭ ﺑﺮﺍﻯ ﺁﻥ ﻧﻴﺰ = ﺟﺎﻥ ﻓﺪﺍ ﻣﻴﮑﻨﻨﺪ. = ﻭﻟﻰ ﺍﺯ ﺩﻳﺪ ﻧﺴﻠﻬ&= #65166;ﻯ ﺍﻧﺴﺎﻥ ﺑﻌﺪﻯ&#= 1548;ﻭ ﺍﻣﺮﻭز ﺑﺨﺼﻮ= 5209; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ،ﺣﺘﻰ = 4404;ﻔﺘﻪ ﻫﺎﻯ ﻏﻴﺮ ﺳﻠﻮ&= #64400;ﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭ&#= 65165; ﭘﺬﻳﺮﺍ ﻧﻴﺴﺘ&#= 65256;ﺪ ﮐﻪ ﻧﺒﺎﻳﺪ ﺑﺎ&= #65207;ﻨﺪ ﺍﻣﺎ ﮔﻔﺘﻪ ﻫﺎ&= #65263; ﺳﻠﻮﮐﻰ ﺁﻧﻬﺎ&#= 1548;ﺗﻨﻬﺎ ﻳﻚ ﺩﺭس ﺗﺎﺭﻳ&#= 1582;ی اﺳﺖ،ﻭ ﻧﻪ ﻗﺎ= 5169;ﻞ ﺍﺟﺮﺍ ﺩﺭﻫﺮﺯ&#= 65251;ﺎﻥ. ﮐﻪ ﻧﻴﺎﺯ ﺑﺎﻭ&= #65247;ﻴﺎﻯ ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﻣﻨﺎﺳﺐ ﺯﻣ&= #65166;ﻥ ﻭﻣﮑﺎﻥ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﺍﺣﻮﺍﻟﻰ ﻭﻣﺸ&#= 64401;ﻠﺎت ﺮﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻣﺪﺭﻥ، ﺩﺳﺘﻮ= 5197; ﺍﻟﻌﻤﻞ ﻭﻧﺴﺨ&#= 65258; ﻧﻮﻳﺴﻰ ﻋﻠﺎﺝ &= #65197;ﻭﺍﻧﻰ ﺑﺪﻫﻨﺪ،ﺗﺎ ﺳ= 5248;ﺎﻣﺘﻰ ﺑﻴﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺯ ﻧﻮﺭﻣﺎﻝ ﭘﻴﺪ&#= 65165; ﮐﻨﻨﺪ. ﻭ ﺑﺎﻳﺪ= ﺋﺎﻟﻬﺎﻯ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺑﺮﺳﻨﺪ. ﺗﺎﺭﻳ&= #65190; ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65165;ﺯ ﺻﻴﺮﻭﺭﺕ ﻭ ﺷﺪ&= #65253; ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ &= #64400;ﻪ ﺍﺯ ﺃﺯﻝ ﺑﺴﻴﺎ&= #65197; ﺩﻭﺭ،ﺩﺭ ﺍﻧﻮ= 5165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ، ﺑﺎﻧﻮﺍﻉ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ &= #65165;ﺳﺖ. ﻭﻫﻤﻴﺸﻪ ﺻﻔﺎ&#= 65173; ﺟﺪﻳﺪ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ ﺑﻌﺪﻯ ﺭﺍ ﺁﻣﺎ&= #65193;ﻩ ﮐﺮﺩه اﻧﺪ ﻭﻫ= 5252;ﻪ ﺭﺍ ﻳﮑﺠﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﻭﺩﺭ ﻓﺼ&= #65262;ﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺼﻔﺎﺕ ﻋﻘﻞ ﻭ = ﺍﺭﺍﺩﻩ ﻭ ﺻﺒﺮ ﻭﻋﺸﻖ ﻭ= ﺭﺯﻯ ﭘﻴﺪﺍ ﮐﺮﺩﻧﺪ. = ﺑﺎﻳﺪ ﺗﻤﺎﻡ ﺁﻥ ﺻﻔﺎ&= #65173; ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ ﺭﺍ &= #64344;ﺎﻙ ﮐﺮﺩ،ﮐﻪ ﺑﺎﻋ= 5240;ﻞ ﮐﺎﻓﻰ ﺑﺮﺍﺣﺘ&#= 65264; ﺍﻳﻦ ﺗﺰﮐﻴﻪ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻳﺎﻫ&= #65252;ﺎﻥ ﮐﺎﺭﻯ ﮐﻪ ﻣﺎ ﻋ= ﺒﺮﺕ ﮔﻴﺮﻯ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ. ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﻓﻬﻤﻴﺪ ﮐﻪ ﺻﻔ&= #65174; ﻭ ﻋﺎﺩﺗﻰ ﺩﺭ ﺭ= ﻭﺍﻧﺶ ﻣﻌﻘﻮﻝ ﻧﻴﺴﺖ&#= 1548;ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﺍﻭ ﻗﺮﺍ&= #65197; ﻣﻴﮕﻴﺮﺩ. ﮔﻮﺋ&= #65264; ﺑﺎﻫﻤﺎن اﺣﺴA= 166;س ﻧﻔﺮﺕ ﺁﻥ ﺻﻔﺖ = ﺯﺍﺋﻞ ﻣﻴﺸﻮﺩ. ﻭﻳﺎﺩ&= #65197; ﭼﻨﺪ ﻣﺮﺣﻠﻪ ﺗ&= #65252;ﺮﻳﻨﻰ ﻭﺍﻣﺘﺤﺎن اﻟA= 260;ﻰ ﮐﺎﺭ ﭼﻨﺎﻥ ﺻﻔ&= #65166;ﺗﻰ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﺗﻤﺎﻡ ﻣﻴﺸﻮﺩ. = ﻭﻟﻰ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﮐ&= #65258; ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻭ&= #65165;ﺧﺮ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﺑﺨﺼﻮﺹ ﺩﺭ ﭼﻨﺪ ﺻﺪ ﺗﻮ= ﻟﺪ ﺑﺸﺮﻯ،ﺩﺭ ﻧﺴ= 5192;ﻬﺎﻯ ﻳﮑﻰ ﺑﻌﺪ ﺍﺯ ﺩ= ﻳﮕﺮﻯ، ﺍﻧﺒﺎﺷﺘﻪ ﺭﻭ&#= 65165;ﻥ ﮐﺮﺩﻩ،ﭼﻮﻥ ﺣ= 5198;ﺹ ﻭﻃﻤﻊ ﻭﮐﺸﺘﺎ&#= 65197; ﻭ ﺗﻬﻤﺖ ﺯﺩﻥ،&#= 65261; ﺩﻳﮕﺮ ﻟﺸﮑﺮﻳ&#= 65166;ﻥ ﺍﺑﻠﻴس ﻭ ﺷﻴﻄ&#= 65166;ﻥ،ﮐﻪ ﻟﻴﺴﺖ ﻫﻔﺘﺎﺩ &= #64404;ﻮﻧﻪ ﻭ ﺣﺘﻰ ﻫﺰﺍﺭﮔ&= #65262;ﻧﻪ ﺗﺮﺗﻴﺐ ﺩﺍﺩﻩ &= #65207;ﺪﻩ ﻋﺮﻓﺎ ﻣﻴﺒﺎﺷ&#= 65194;،ﻭﭘﺎﮐﺴﺎﺯ᥾= 3; ﺁﻧﻬﺎ ﺳﺨت اﺳ= 5174;. ﺯﻳﺮﺍ ﻓﻬﻢ ﺿﺮ&= #65197; ﺁﻧﻬﺎ ﻣﺸﮑﻞ ﺍ&= #65203;ت ﺘﺎﮐﺴﻰ ﺗﻤﺎﻡ &= #65259;ﺴﺘﻰ ﺧﻮﺩ ﻭﺧﺎﻧﻮﺍ&#= 65193;ﻩ ﺭﺍﺩﺭ ﻗﻤﺎﺭ ﻧ&= #65170;ﺎﺯﺩ،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺩﺭﻳﺎ&#= 65169;ﺪ،ﮐﻪ ﻗﻤﺎﺭ ﮐﺎﺭ ﺯﺷ&= #65174; ﻭﮔﻨﺎﻩ ﺍﺳﺖ ﮐ&= #65258; ﺑﺎﻳﺪ ﺗﺮﻙ ﮔﺮ&= #65193;ﺩ. ﭼﻪ ﺩﺭ ﻗﻤﺎﺭﻫ&= #65166;ﻯ ﺯﻧﺪﮔﻰ،ﻭﻳﺎ = 5259;ﺮ ﺭﻳﺴﻚ ﻫﻮﺳﺒﺎ&#= 65199;ﺍﻧﻪ. ﻭﭼﻮﻥ ﺳﺎﻟﻚ ﺻ&= #65236;ﺘﻰ ﺭﺍ ﺩﺭ ﭘﻴﺮ ﻳﺎ= ﺩﺭ ﺍﺳﺘﺪﻟﺎﻝ ﻧﻴ&#= 64401;ﻮ ﺷﻨﺎﺧﺖ،ﻭ ﺁﻧ= 5198;ﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺖ،= 4404;ﻮﺋﻰ ﻳﻚ ﺑﺎﺭﻩ ﺩﺭ ﻭ= ﻯ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻣثلا ﺑﻰ ﭼﺎﺭ= 07; اﻯ،ﺩﺭ ﺣﺎﻝ ﻧ= 5166;ﺑﻮﺩﻧﻰ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ،&#= 64400;ﻪ ﺷﺨﺼﻰ ﺍﻭﺭﺍ ﮐ&= #65252;ﻚ ﻣﻰ ﮐﻨﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261;ﻧﺠﺎﺕ ﺩﺍﺩ. ﺁﻧﮕﺎﻩ ﺳ= ﭙﺎس ﮐﻤﻚ ﮐﻨﻨﺪﻩ ﺩ&= #65197; ﺗﻤﺎﺷﺎﻯ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻚ،ﺑﺎﻋث A= 251;ﺤﺒّﺖ ﭼﻨﻴﻦ ﺧﺪﻣﺎﺕ &= #65165;ﺻﻄﻠﺎﺣﺎ ﺍﻟﻬﻰ ﺑﺎ ﺗﮑﺎ&= #65251;ﻞ ﺍﺭﺍﺩﻯ ﻭﺳﻠﻮ&#= 64400;ﻰ ﻣﻴﺸﻮﺩ. ﻭﺑﺮﺍ&= #65187;ﺘﻰ ﻫﺮ ﺳﻤﭙﺎﺗﻰ ﻣ&= #1579;بت ﺩﺭﻫﺮ ﮐﺎﺭ ﺑﻌ&= #65194;ﻯ ﺍﻭ،ﻧﻘﺶ ﺻﺤﻴ= 5188;ﻰ ﺭﺍ ﺍﻳﻔﺎ ﻣﻰ ﮐ= ﻨﺪ. ﻭﺑﻬﺘﺮﻳﻦ ﺳﻠ&#= 65262;ﻙ ﺑﺎﻭﺭ ﮐﺮﺩﻥ ﺍ&= #65199; ﻣﺮﺍﺣﻞ ﻟﺎﺯﻡ&#= 1548;ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺑﺮﺍﻯ &= #65251;ﺮﺍﺣﻞ ﺑﻌﺪﻯ. ﮐﻪ ﺍﻳﻦ= ﺭﻭﺷﻦ ﻭ ﺩﺭ ﻓﻠﺴﻔﻪ ﻣ= ﺎﺩﻩ ﻭ ﻋﺮﻓﺎﻥ ﻭ ﺩﺭ= ﻋﻠﻮﻡ ﻣﺎﺩﻯ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﮐ= ﻪ ﮐﺪﺍﻡ ﮐﺎﺭ ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ،ﻭﭼﻘﺪﺭA= 193;ﺭﺳﺖ،ﻭﭼﻘﺪﺭ ﺁﻥ ﻧﺎﺩﺭﺳﺖ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺩﺭ ﻋﻮﺽ ﺳﺎﻟﻚ = ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ &= #65191;ﻮﺩ،ﺍﺯ ﻟﺰﻭﻡ ﺭﺍﻩ ﺍﻟ&= #65260;ی ﻮﺳﻠﻮﮐﻰ،ﻭ ﺭ= 5203;ﻴﺪﻥ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺯ ﻃﺮﻳﻖ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭﮐﺴﺐ ﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﺁﻧﮕA= 166;ﻩ ﺑﻌﻴﻦ ﺍﻟﻴﻘﻴ&#= 65254; ﺩﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺷﻬﻮﺩ= ;ﻫﺎ ﻣﻴﺮﺳﺪ ﮐﻪ ﺑﭽ&= #65208;ﻢ ﺩﻝ ﺩﺭ ﺭؤﻳﺎ، &#= 65261;ﻳﺎ ﺩﺭ ﺗﻌﻘّﻞ ﻭﺗ&#= 65156;ﻣّﻠﺎﺕ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﻫﺎﻯ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﻭ= ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﺧ= ﻮﺩﺵ ﻧﻴﺰ ﺿﻤﻦ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺩﺭﺁﻣﺪ&#= 65257; ﺍﺳﺖ ﻭﺑﺮﺍﻯ ﺧ&= #65198;ﻭﺝ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﻧﻮ= ﻋﻰ ﻣﺎﻧﻨﺪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺑﻌﺪ&#= 65263; ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ،ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﻭﺍﻟﮕﻮﻯ ﺍﻳﺪ&#= 65153;ﻝ ﺁﻥ ﻧﻮﻉ ﺭﺳﻴﺪ.= ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﺮﺍ &= #65267;ﺎﻓﺖ،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺷﻮﺩ. ﻭ ﺍ= ;ﻳﻦ ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ،ﮐﻪ ﺗﻨﻬﺎﺩﺭ ﺳﻠﻮ&#= 65241; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺷﺸﮕﺎﻧﻪ ﺍﻣﮑ&#= 65166;ﻥ ﺭؤﻳﺖ ﺁﻧﻬﺎ ﻫ&#= 65204;ﺖ. ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ &= #65207;ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭ ﭼﻪ ﺑ&= #65260;ﺘﺮ ﺑﺎ ﺷﻬﻮﺩ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65227;ﺮﺵ ﺭﺏّ ﺭﺣﻤﺎﻥ. ﺁ&= #65255;ﮕﺎﻩ ﺻﻌﻮﺩ ﺍﺯ ﺍﻧﻮ&= #65165;ﻉ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺮﺍﻯ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺮﮐس ﺭ&#= 65165;ﻩ ﻧﺠﺎﺕ ﻭ ﺗﺠﺴّ&#= 65194; ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻠﻰ ﺷﺪﻩ ﻣﻴﮕﺮﺩﺩ .= </span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮔﺎ= ﻫﻰ ﺩﺭ ﺑﺤ</span><span lang=3DFA style=3D'mso-bidi-l= anguage: FA'>ث</span><span lang=3DFA> </span><span lang=3DAR-SA>ﺗᥴ= 6;ﺭﻳﺦ ﺣﻴﺎﺕ ﺍﺯ ﺑﺮﺧ&= #65264; ﺍﻧﻮﺍﻉ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺑﺮﺍﻯ ﺗﺎﺭﻳﺦ &= #65211;ﺤﺒﺖ ﻣﻴﺸﻮﺩ. ﺗﺎﺭﻳ&= #65190; ﺗﺪﺭﻳﺠﻰ ﺻﻴﺮ&#= 65261;ﺭﺕ ﻭ ﺷﺪﻥ ﺗﮑﺎﻣﻞ = ﺳﻠﻮﮐﻰ ﻋﺮﻓﺎ،ﮐﻪ ﻏﻴ= 5198; ﺍﺯ ﻣﻔﻬﻮﻡ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﺎﺭﻳﺦ ﻭ ﻣﻔﻬﻮﻡ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎﻯ ﺣﻮﺍﺩث ﻣ&#= 65166;ﺩﻯ ﺩﺭﻃﺒﻴﻌﺖ ﻳﺎ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻫﺎ ﻣﻰ = ﺑﺎﺷﺪ. ﮐﻪ ﺳﺮﺍﺳﺮﺍﻳ&#= 65254; ﺗﺎﺭﻳﺦ ﻧﻮﻳﺴ&#= 65264; ﻫﺎ ﺑﻮﺳﻴﻠﻪ ﻏ&= #65268;ﺮ ﺷﺎﻳﺴﺘﮕﺎﻥ،A= 261;ﺗﺤﺖ ﺗﺄثیر ﻭﺗﻄﻤʌ= 68;ﻊ ﻭ ﺗﺪﺑﻴﺮ ﺯﻭﺭ&= #65251;ﻨﺪﺍﻥ ﺳﻴﺎﺳﻰ ﻧﻈﺎﻣ&#= 65264; ﻭﻣﺬﻫﺒﻰ،ﻓﺮA= 251;ﺎن ﺁﻧﻬﺎ ﺍﺯ ﻣﺤﻞ = ﺍﻣﻮﺭ ﺟﺰﺋﻰ ﻭﺁﻟﻮﺩ&#= 64404;ﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺗ&= #65256;ﻈﻴﻢ ﺷﺪﻩ ﺍﺳﺖ. ﺑﺎﺯ= ﺗﺎﺭﻳﺦ ﺭﺍ ﺑﻤﻔﻬﻮﻡ ﻏ&= #65166;ﻳﺎﺕ ﺁﻳﻨﺪﻩ ﺍﻟﻬﻰ&#= 1548;ﻳﺎ ﻫﺪﻓﻬﺎ ﻭ ﻣﻘﺼ&= #65262;ﺩﻫﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺁﻓﺮ&= #65267;ﻨﺶ،ﺑﺮﺣﺴﺐ ﻟﺰﻭﻡ ﻭﻇﺎﻳﻒ&#= 1548;ﻳﺎ ﺗﻐﻴﻴﺮﺍﺕ ﺩﻳ&#= 64405;ﺮ،ﺑﺪﻭﻥ ﻗﺼﺪ ﺭﺳﻴﺪﻥ ﺑ&= #65154;ﻳﻨﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﺍﺯ ﺃﺯﻝ ﺷﺮﻭﻉ = ﻭ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺑﻰ ﺍﻧﺘﻬﺎ ﺍﺩ&= #65165;ﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍﺍﻧﺠﺎﻡ ﺑﺪ&#= 65259;ﻨﺪ. ﺗﻤﺎﻡ ﺍﻳﻦ ﺯﻣ&= #65166;ﻥ ﻃﻮﻟﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﻣﺎ،ﭼﻮﻥ ﻟﺤظ= 07; اﻯ ﺑﺮﺍﻯ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﺯ= ﻣﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺑﺎ ﺍ= ﺣﺴﺎس ﻣﺸﮑﻠﺎﺕ ﻫﺴﺖ. = ﺩﺭﺧﻮﺍﺏ ﻭ ﺧﻠﺴﻪ ﻭ ﻫﻠﻮ= ﺳﻪ،ﻭ ﻳﺎ ﺭﻭﺡ ﺁﺯﺍﺩ = ﺷﺪﻩ ﺍﺯ ﺟﺴﻢ،ﺯﻣﺎ= 5253; ﻧﻤﻰ ﻓﻬﻤﺪ ﻭ ﺍ= ﺣﺴﺎﺳﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺧﺪﺍ= ﻭﻧﺪ ﺑﺪﻭﻥ ﺻﻮﺭت ه= 575;ﻯ ﻧﻮﻋﻰ،ﻧﻴﺰ ﺯ= 5251;ﺎﻥ ﺑﺮﺍﻳﺶ ﻣﻄﺮﺡ &= #65255;ﻴﺴﺖ. ﻧﻪ ﺍﻳﻨﮑﻪ ﺧﻮ&= #65165;ﺏ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻣ= ﺎ ﺍﻧﺴﺎﻧﻬﺎ ﻭﻗ&#= 65176;ﻰ ﺑﻴﺪﺍﺭﻳﻢ ﺑﻘ&#= 65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﺭ = 5191;ﻮﺍﺏ ﻫﺴﺘﻴﻢ. ﮐﻪ ﻏﺮ= ﻕ ﻭﺟﻮﺩ ﺣﺴّﻰ ﺧ&#= 65262;ﺩ ﻣﻴﺒﺎﺷﻴﻢ. ﻭ ﭼ= ﻮﻥ ﺑﻤﻴﺮﻳﻢ ﺑﻴﺪ&#= 65165;ﺭ ﻣﻴﺸﻮﻳﻢ. ﺑﻴﺪ&= #65165;ﺭﻯ ﺍﺯ ﻧﻮﻉ ﺩﻳﮕﺮ&= #1548;ﻭ ﺧﻮﺍﺏ ﻭ ﺑﻰ ﺯﻣ= ﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺯ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﺳ&= #65174;. ﮐﻮﺩﻙ ﺧﻮﺍﺏ ﺗ&= #65212;ﻮﺭ ﻣﻴﮑﻨﺪ که ﻣﺎ= 5193;ﺭﺵ ﻧﻴﺰ ﺧﻮﺍﺏ ﺍﺳ&= #65174;، ﻭلی مادر ﺑﻴﺪ= ;ﺍﺭ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﻭﻗﺘﻰ ﻭﺍﻗﻌﺎ ﺧﻮﺍﺏ &= #65169;ﺎﺷﺪ،ﺑﺎ ﺣﺮﮐﺖ ﻃﻔﻞ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﺸﻮﺩ. ﺍﻟﺒﺘ&= #65258; ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺁ&= #65255;ﻘﺪﺭ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻭ = ﭘﻴﺸﺮﻓﺖ ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻴ&= #64401;ﻰ ﻭﺳﺎﺋﻞ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ،ﮐﻪ ﺑﺘ= 5262;ﺍﻧﺪ ﻗﻮﺍﻧﻴﻦ ﺭﺷﺪ &= #65261;ﻧﻤﻮ ﻭ ﺗﮑﺎﻣﻞ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﺩ= ﺭﻳﺎﺑﺪ ﺗﺎ ﺃﻧﺪﺍﺯﻫﺎ&#= 65263; ﻣﻴﺘﻮﺍﻥ ﺑﻌﻘ&#= 1604; ﺒﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;. ﻭﻟﻰ ﻧﻪ ﮔﺬﺷﺘ&= #65258; ﻫﺎﻯ ﺧﻴﻠﻰ ﺩﻭ&= #65197;،ﮐﻪ ﻫﺮ ﻣﺮﺣﻠﻪ ﺯﻣ&= #65166;ﻧﻰ ﻭ ﻫﺮ ﻧﻮﻉ ﻭﺟﻮ= ﺩ ﺯﻧﺪﻩ،ﺑﺮﺍﻯ = 5191;ﻮﺩ ﻗﻮﺍﻧﻴﻦ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﺑﻘﻮﻝ ﺍ= ﻧﺸﺘﻦ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰ&#= 65267;ﻚ ﺟﻬﺎﻥ ﺑﺴﻴﺎﺭ &= #65197;ﻳﺰ ﺃﺗﻢ ﺑﭙﺎﺋﻴﻦ &= #65175;ﺮ،ﻭ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰ&#= 65267;ﻚ ﺟﻬﺎﻥ ﺑﺴﻴﺎﺭ &= #65193;ﺭﺷﺖ ﮐﻬﮑﺸﺎﻧﻰ ﻭﺑ&#= 65166;ﻟﺎﺗﺮ، ﻏﻴﺮ ﺍﺯ ﻗﻮﺍﻧ&= #65268;ﻦ ﻓﻴﺰﻳﻚ ﺩﺭﺍﻧ&#= 65194;ﺍﺯه ﻤﻌﻤﻮﻟﻰ ﺍﺳﺖ &= #64400;ﺎ ﻣﺎ ﺩﺍﺭﻳﻢ ﻭ ﻣ= ﻴﺸﻨﺎﺳﻴﻢ. ﮐﻪ ﺍﮔﺮ ﻧﺎﻇﺮ = ﺃﺗﻤﻬﺎ ﻫﺴﺘﻴم ﻮﺑﺴﻴ= 5166;ﺭ ﺑﺰﺭﮒ ،ﺑﺎﺯ ﻣ&#= 65166; ﺍﺯ ﺃﺗﻢ ﮐﻮﭼﮑ&= #65176;ﺮ ﻧﺴﺒﺖ ﺑﮑﺮﻩ ﺯ&= #65251;ﻴﻦ ﭼﻪ ﺭﺳﺪ ﺑﮑﻬﮑ&= #65208;ﺎﻧﻬﺎﻫﺴﺘﻴA= 250;. ﮐﻪ ﺣﺘﻰ ﻣﺠﻤﻮ&= #65227;ﻪ ﺷﻤﺴﻰ ﻣﺎ ﺩﺭ ﮐ= ﻬﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ، ﭼ&#= 65262;ﻥ ﺃﺗﻤﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺑﺎ ﺻﺪ ﻣﻠﻴﺎ&= #65197;ﺩ ﺧﻮﺭﺷﻴﺪﻫﺎﻯ &#= 64380;ﻨﺪﻳﻦ ﺑﺮﺍﺑﺮ ﻧﻮﺭﺍ&#= 65255;ﻰ ﺗﺮ ﺍﺯ ﺧﻮﺭﺷﻴ&= #65194; ﻣﺎ. ﻫﻤﺎﻥ ﮔﻮﻧ= ﻪ ﻧﻴﺰ ﻗﻮﺍﻧﻴﻦ &= #65251;ﺘﺎﻓﻴﺰﻳﻚ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65193;ﺭ ﺍﻧﻮﺍﻉ ﺑﺸﺮﻯ&#= 1548;ﻏﻴﺮ ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﮔﻴﺎﻫﻰ ﺍﺳﺖ&#= 1548;ﻭﺣﺘﻰ ﻏﻴﺮ ﺍﺯ ﻗﻮﺍﻧ&= #65268;ﻦ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺍ&#= 65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻭ ﺩﺭ ﺣﮑﻢ ﻧﺎﭼ= ﻴﺰﻯ ﺍﺳﺖ، ﻭﻗﺘﻰ ﺍ&#= 65255;ﺴﺎﻥ ﺑﺎ ﺩﻟﺎﺋﻞ ﺩﺭ&= #65203;ﺘﻰ ﺍﺯ ﮔﺬﺷﺘﻪ،ﭘ= 5268;ﺶ ﺑﻴﻨﻰ ﺁﻳﻨﺪﻩ &= #65251;ﻴﮑﻨﺪ. ﻭﺩﺭ ﺻﻮﺭﺗﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﻣﺸﻴّﺖ ﺍﻟ&#= 65260;ﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 5261;ﻧﻪ ﺣﺘﻤﺎ ﺗﺎﺑﻊ ﻳ&= #65242; ﻗﺎﻧﻮﻥ. ﺯﻳﺮﺍ = ﺧﻮﺩ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﻭ ﻓﻬﻢ ﺍﻧﺴﺎﻧ&= #65264; ﺩﺭﮐﻨﺘﺮﻝ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ،چه ﺮﺳﺪ A= 169;ﻌﻤﻠﻴّﺎﺕ ﻃﺒﻴﻌﺖ،ﮐﻪ ﻣ= 5268;ﺨﻮﺍﻫﻴم ﺁﻧﺮﺍ ﺑﺪﺍﻧﻴ&#= 65250;. ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ،ﮐﻪ ﻣﻴ= 5192;ﻮﺍﻫﻴﻢ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﺘ&= #65166;ﻓﻴﺰﻳﻚ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺁﻧﻬﺎ ﺑﺪﺍﻧﻴ&#= 65250;. ﻭ ﻟﺬﺍ ﺑﺴﻴﺎﺭ&= #65263; ﺍﺯ ﻓﻠﺴﻐﻔﻪ ﻫ&= #65166; ﭘﻴﺪﺍ ﺷﺪﻧﺪ،= 4400;ﻪ ﻣﺪﻋﻰ ﮐﺸﻒ ﻗﻮ&= #65165;ﻧﻴﻦ ﻃﺒﻴﻌﺖ ﮔﺮﺩﻳ&#= 65194;ﻧﺪ،ﻭ ﻧﻴﻮﺗﻮﻥ ﺑﺪﻧ&#= 65170;ﺎﻝ ﺍﻡّ ﺍﻟﻘﻮﺍﻧ= 5268;ﻦ ﺍﻭﻟﻴﻪ ﻫﺴﺘﻰ &= #65169;ﻮﺩ،ﺗﺎ ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺗﻤﺎﻡ ﻓﻮﺭﻣﺎ&#= 65247;ﻬﺎﻯ ﺭﻳﺎﺿﻰ ﺩﻳﮕﺮ&#= 65197;ﺍ ﺍﺯ ﺁﻥ ﺍﺳﺘﺨﺮ&= #65165;ﺝ ﮐﻨﺪ. ﻭﭼﻮﻥ ﺧﺪ= ﺍﻭﻧﺪ که ﭽﻨﻴﻦ ﮐﺮﺩ= 5257;، ﺍﻭ ﻧﻴﺰ ﺑﮑﻨﺪ.= ﻭﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻔﺮﺽ ﻭﺟﻮ&= #65193; ﺧﺪﺍ ﻧﺒﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65208;ﺮ ﺑﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻗ&= #65262;ﺍﻧﻴﻦ ﻃﺒﻴﻌﻰ ﺑﻘﻮﺍ&#= 65255;ﻴﻦ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;. نه ﺒﺎﻟﻌﮑس ک = 7; اﺯﺑﺎﻟﺎﺑﭙﺎA= 163;ﻴنﺒﻴﺎﻳﺪ. <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻭ ﻣﻴﺘ&#= 65262;ﺍﻥ ﺍﻓﺰﻭﺩ ﻓﻠﺴﻔ&#= 65258; ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ&#= 1548;ﺗﺎﺑﻊ ﻧﻮﻉ ﺑﺮﺩﺍﺷﺖ &= #65165;ﺯ ﻣﻔﻬﻮﻡ ﺫﻫﻨﻰ &= #65261;ﻓﻠﺴﻔﻰ ﺗﺎﺭﻳﺦ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻣثلا ﻣﺎﺭﮐس ʋ= 69;ﻴﻨﺶ ﺍﻗﺘﺼﺎﺩﻯ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻃﺒﻘﻪ ﮐﺎﺭﮔﺮﻯ ﺭﺍ ﻣ&= #65228;ﻴﺎﺭﺷﻨﺎﺧﺖ ﮔﺬﺷﺘﻪ ﺗﺎﺭﻳ&#= 65192;ﻰ ﺟﺎﻣﻌﻪ ﺩﺍﻧﺴ&#= 65174;. ﮔﺮﭼﻪ ﺑﻌﺪﻫﺎ &= #65175;ﻤﺎﻣﻰ ﺍﺣﺰﺍﺏ ﮐﻤﻮﻧ&#= 65268;ﺴﺖ ﻋﻤﻠﺎ ﺑﮑﺎﺭﮔ&#= 65198; ﮐﺎﺭﻯ ﻧﺪﺍﺷﺘ&#= 65256;ﺪ. ﮐﻪ ﻫﻴﭻ ﻓﺮﺩ ﺣ= ﺰﺑﻰ ﺍﺯ ﺭؤﺳﺎﻯ ﮐﺎ&#= 65197;ﮔﺮﻯ ﻧﺒﻮﺩﻧﺪ. ﻭ ﺗﻤ= ﺎﻣﺎ ﺍﻓﮑﺎﺭ ﻣﺎﺭﮐ&#= 1587; ﺭﺍ ﺳﻴﺎﺳﻰ ﻭ ﺣ= ﮑﻮﻣﺖ ﺩﺍﺭﻯ ﻧﻤﻮﺩﻧ&#= 65194;. ﮐﻪ ﺩﺭ ﺍﺻﻞ ﺩﺭ= ﻓﮑﺮ ﻣﺎﺭﮐس ﻧﺒﻮﺩ= 5257;. ﻭﺑﻘﻮﻝ ﺁﻥ ﺑﺮ&= #65197;ﺳﻰ ﮐﻨﻨﺪﻩ ﻓﺮﺍﻧ&#= 65204;ﻮﻯ ﮐﻪ ﻧﺎﻣﺶ ﺭﺍ ﺑ= ﺨﺎﻃﺮ ﻧﺪﺍﺭﻡ ﻭﻟﻰ ﮐ&= #65176;ﺎﺑﺶ ﺭﺍﺩﺭ ﮐﺘﺎﺑﺨ&#= 65166;ﻧﻪ ﺧﻮﺩ ﺩﺭﺗﻬﺮﺍ&#= 65253; ﺩﺍﺭﻡ،ثاﺑﺖ ʌ= 51;ﻴﮑﻨﺪ،که ﻤﺎﺭﮐس ﻳﻚ ﺍﻳ&#= 65194;ﺁﻟﻴﺴت ﻤﺬﻫﺒﻰ ﺑﻮﺩ. ﻭ= ﻟﻰ ﺍﻟﺒﺘﻪ ﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ ﻧﺒﻮﺩ. ﮔ= ﺮﭼﻪ ﻳﻬﻮﺩﻯ ﺩﻳﻦ ﺩ&= #65165;ﺭﻯ ﺑﻮﺩﻩ ﺍﺳﺖ،ﮐ= 5258; ﻣﻌﻤﻮﻟﺎ ﺑﺮﻭ&#= 65263; ﺧﻮﺩ ﻧﻤﻰ ﺁﻭﺭ&= #65193;. ﻭﻟﻰ ﺍﻳﺪﺁﻟﻴ&#= 65204;ﺖ ﻋﻠﻤﻰ ﻣُﺩ ﺯﻣ&#= 65166;ﻥ ﺧﻮﺩ ﺑﻮﺩ،ﮐﻪ &#= 65169;ﺎﺻﻄﻠﺎﺡ ﻋﻠﻤﻰ ﻓﮑﺮ ﻣﻴ&= #64401;ﺮﺩ. ﻭﻟﻰ ﭼﻴﺰﻯ ﺑﻨ&= #65166;ﻡ ﻃﺮﺯ ﺗﻔﮑّﺮ ﻋ&#= 65248;ﻤﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻃﺮﺯ ﺗﻔﮑّﺮ ﻣﻴﮑﺎ= 5255;ﻴﮑﻰ ﺩﺭ ﺣﺮﻓﻪ ﻫﺎ ﻫ= ﺴﺖ ﮐﻪ ﻋﻤﻠﻰ ﻭ ﺗﻤ= ﺮﻳﻨﻰ ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﻚ ﮐﺮﺩﻥ ﺟﺴﻢ ﻭ ﺫ= ﻫﻦ ﻣﻴﺒﺎﺷﺪ. ﻭﮐﺎ&= #65197;ﻯ ﺑﻌﻘﻴﺪﻩ ﺍﺟﺘ&#= 65252;ﺎﻉ ﻭ ﺍﻧﺴﺎﻧﻴّﺖ &#= 65255;ﺪﺍﺭﺩ ﻭﺗﺎﺯﻩ ﻋﻠﻮﻡ &= #64344;ﻴﺪﺍ ﺷﺪﻩ،ﭼﻮﻥ ﺭﻭ= 5165;ﻥ ﺷﻨﺎﺳﻰ ﻓﺮﻭﻳ&#= 65194;،ﮐﻪ ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺣﺎﮐﻢ ﺳﻮﻡ ﺩﺭ = ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻭ ﻳﺎ ﺍﺳﭙﺮﻳﺘ&= #65262;ﺍﻟﻴﺴﻢ،ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﺍﺣ&#= 65216;ﺎﺭ ﺭﻭﺡ ﻭ ﺍﺗّﺤﺎ&#= 65193; ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎ&#= 1606;ی ﺰﻧﺪﻩ ﺻﺤﺒﺖ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﻳﺎ ﺍﺯ ﻋﻠﻢ ﮊ= ;ﻧﺘﻴﻚ ﮐﻪ ﺻﻔﺎﺕ ﺍﺩﻭ&= #65165;ﺭ ﭘﻴﺸﻴﻦ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻧﻤﺎﻳﺶ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻳﺎ ﺩﺭ ﻋﺎﻟﻢ = ﺟﻨﻴﻦ ﺷﻨﺎﺳﻰ ﮐﻪ ﻫﺮ = ﻧﻄﻔﻪ ﺗﻤﺎﻣﻰ ﺍﺩﻭﺍ&#= 65197; ﻧﻮﻋﻰ ﮔﺬﺷﺘﻪ &= #65191;ﻮﺩﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨ&#= 65194;،ﺗﺎﺩﺭ ﻧﻮﻉ ﻭ ﻓﺼﻞ ﻧﻮ= ﻉ ﺑﺸﺮی کنوﻧﻰ ʋ= 75;ﻮﻗّﻒ ﻭ ﺗﮑﺎﻣﻞ ﺍﻓﻘ&= #65264; ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭﻟﻰ ﻫﻤﻪ ﺍﻳﻦ = ﻋﻠﻮﻡ ﮔﻮﺋﻰ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﻣﺘﻔﮑّﺮﻳﻦ ﻣ= 5166;ﺩﻩ ﮔﺮﺍ ﻧﻴﺴﺖ. ﻣﺪ= ﺍﻡ ﻣﻴﮕﻮﻳﻨﺪ،ﻓA= 216;ﺎﻯ ﺧﺎﻟﻰ ﺍﺯ ﺧﺪﺍ = ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺍﺳ&#= 65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧ&= #65194;ﺍ ﻭﻓﺮﺷﺘﮕﺎﻥ ﺩ&#= 65197; <span style=3D'mso-spacerun:yes'> </span>ﺁﺳﻤʋ= 66;ﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261;ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5165;ﻧﺴﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﺑﭽﻨ&#= 65268;ﻦ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻰ ﺭﺳﺪ. ﺣﺘﻰ ﺍﻭﻟ= ﻴﺎﻯ <span style=3D'mso-spacerun:yes'> </span>ﺍﻟﻬʌ= 64;، ﺗﺎﺁ ﺳﻤﺎﻥﻫﻔ&#= 65176;ﻢ ﺷﻬﻮﺩﻋﺮﺵ ﺭﺣ&#= 65252;ﺎﻥﻧﻴﺰ ﭘﻴﺶﻣﻰﺭﻭﻧﺪ. <= /span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺮ= ﮔﺴﻮﻥ ﺭﻭﺍﻥ ﺷﻨﺎﺵ ﭘ&= #65166;ﺭﺍ ﺳﺎﻳﮑﻮﻟﻮﮊﻯ= 548;ﮐﻪ ﺧﻴﻠﻰ ﺍﺯ ﺍﺻﻮ&= #65245; ﻋﺮﻓﺎﻥ ﻋﻤﻠﻰ &= #65261; ﺍﺣﻮﺍﻝ ﻋﺮﻓﺎ &= #65197;ﺍﺩﺭ ﻣﻌﺎﻟﺠﺎﺕ ﺑﻴ&#= 65252;ﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑ&= #64401;ﺎﺭ ﻣﻴﮕﺮﻓﺖ،ﺩﺭ = 5187;ﻴﺎت ﺘﮑﺎﻣﻠﻰ، ﮔﺮ= 4380;ﻪ ﺑﺤﺪّ ﺩﺍﺷﺘﻦ &#= 65251;ﻌﺮﻓﺘﻬﺎﻯ ﺭﻭﺣﻰ ﭼﻨﺪ ﺻﺪ = ﺳﺎﻝ ﭘﻴﺶ ﻋﺮﻓﺎﻯ ﺍ&= #65267;ﺮﺍﻧﻰ ﻧﻤﻴﺮﺳﻴﺪ. ﻭ ﻳ= ﺎ ﺑﺮﺭﺳﻰ ﺗﺎﺭﻳ&#= 65190; ﻋﻠﻮﻡ،ﻭ ﻳﺎ ﺑ&#= 65198;ﺭﺳﻰ ﻋﺮﻓﺎﻥ ﺩﺭ ﺗﺎ&= #65197;ﻳﺦ،ﮐﻪ ﻏﺎﻳﺎﺕ ﻭ ﻫﺪﻓ&= #65260;ﺎﻯ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ &= #65197;ﺍ ﻣﺸﺨص ﻤﻴﮑﻨﺪ &#= 65255;ﻴﺴﺖ. ﺑﻨﻈﺮ ﻫﮕﻞ ﻣﻬ&= #65252;ﺘﺮﻳﻦ ﭼﻴﺰ ﺩﺭﺗﮑﺎﻣ&#= 65246; ﺍﻧﺴﺎﻥ ﺭﻭﺡ ﻭ&= #65235;ﮑﺮ ﺍﺳﺖ. ﮐﻪ ﻣﺪﺍﻡ= ﻭﺳﺮﻳﻊ ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴ&= #65198; ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ&= #1548;ﻭﺗﺮﻙ ﺣﺎﻝ ﻗﺪﻳﻢ ﺗﺮ = ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺫﺍﺕ ﻫﺴﺘ&= #65264; ﻭ ﺳﺮﺍﺳﺮ ﺗﻔﮑ&= #1617;ﺮ،ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﺳﺖ. ﺑﻘ= ﻮﻝ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65165;ﻧﺴﺎﻥ ﺟﺰ ﺃﻧﺪﻳﺸﻪ ﭼ&= #65268;ﺰﻯ ﺩﻳﮕﺮﻨﻴﺴﺖ. ﻭ&= #65247;ﻰ ﻫﮕﻞ ﺣﻘﻴﻘﺖ ﺍ&= #65211;ﻠﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻃ= ﺒﻴﻌﺖ ﺭﺍ ﻋﻘﻞ ﻧﻤﻴﺪ&= #65165;ﻧﺪ. ﺩﺭ ﻭﺍﻗﻊ ﺣﻘﻴ&= #65240;ﺖ ﻭﺟﻮﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ = ﻏﻴﺮ ﺳﺎﻟﻚ، ﺑﻌﻨﻮ= 5165;ﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65255;ﻮﻉ ﺑﺸﺮی ﻤﻴﮕﻮﺋ= 5268;ﻢ. ﻭلی ﺪﺭ ﺷﺎﻫﺪ= 5165;ﻥ ﻭﮐﺎﻣﻠﺎن اﻟA= 260;ﻰ ﻣﺮﺍﺗب ﺸﻬﻮﺩ= 740; ﻨﻬﺎﺋﻰ ﺁﻧﻬﺎ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﺳﻤﺒﻮﻝ &= #65267;ﻚ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﻭﺡ ﺍﻟﻬﻰ، ﻭ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻤﺮﺍﻩ ﻋﻘʌ= 46; ﻣﺮﺑﻮﻃﻪ ﺍﺳﺖ. ﻫﮕﻞ ﺍﺯ ﻋ= ;ﻘﻞ، ﮔﻮﺋﻰ ﺍﺯ ﻣﻐﺰ = ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺁﻧ= ﺮﺍ ﻣﺤﺼﻮﻝ ﺟﺎﻣﻌ&#= 65258; ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺍ&= #65247;ﺒﺘﻪ ﻣﻐﺰ ﻫﺴﺖ، ﻭﻟ&#= 65264; ﺁﻧﺘﻨﻰ ﻭ ﻭﺳﻴ&= #65248;ﻬﺎﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻭ ﻋﻘﻞ ﻧﺘﻴﺠﻪ ﺗ&= #64401;ﺎﻣﻠﺎﺕ ﻗﺒﻠﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65256;ﺎﺳﺐ ﺁﻥ ﻣﻘﺎﻡ ﺗﻮﻟ&= #65194; ﺑﺸﺮﻯ ﺟﺪﻳﺪ ﻳ&= #65166;ﻓته اﺳﺖ. که اﻧﺴﺎA= 253; ﺷﺎﻳﺪ ﻫﺰﺍﺭ ﺑ&= #65166;ﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺩ&= #65165;ﺭﺩ،ﺗﺎ ﺗﺪﺭﻳﺠﺎ ﺑﮑﻤ&#= 65166;ﻝ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩ&= #65263; ﻭ ﻗﺪﺭﺕ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﻭ ﺻﺒﻮﺭﻯ ﺑﺮﺳ&= #65194;، ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺩ&= #65197;ﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ. ﻭ ﻳﺎ ﺍﻋﻤﺎﻝ ﻭ= ﻣﺮﺍﺣﻞ ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ&#= 1548;ﺗﺎ ﺁﺧﺮ ﻳﺎ ﺣﺪّ ﺃ&= #65239;ﻞ ﺗﺎ ﺁنجا ﮐﻪ ﮐ= 5198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺍﻭ &#= 65165;ﺟﺎﺯﻩ ﻣﻴﺪﻫﺪ ﺑﺮﺳﺪ. = ﺗﺼﻮﺭ ﻋﺎﻟﻢ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﻴ= ;ﺰ ﮐﺎﺭ ﺣﺎﻓﻈﻪ ﺍﺳﺖ، &#= 65261; ﺍﺯ ﺻﻔﺎﺕ ﻭ ﺍﺷ= ﻴاء ،ﻳﻚ ﺍﻟﮕﻮﻯ ﻧ&#= 65252;ﻮﻧﻪ ﺍﺯ ﻫﺮ ﭼﻴﺰﻯ ﺩ= ﺭ ﺧﺎﻃﺮ ﺩﺍﺭﺩ. ﻭ= ﻟﻰ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﮐ&= #65166;ﺭ ﻋﻘﻞ ﺍﺳﺖ،ﻭﻧ= 5258; ﮐﺎﺭ ﻣﻐﺰ ﺳﺮ،&#= 64400;ﻪ ﻋﻤﻠﺎ ﺟﻨﺒﻪ ﺗ&= #64401;ﺎﻣﻠﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ . ﻫﮕﻞ ﺍﺿﺎﻓﻪ ﻣ= ;ﻴﮑﻨﺪ،ﺿﻤﻦ ﺣﻘﻴﻘﺖ ﺍﺻﻠﻰ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﻭ ﻃﺒﻴ&= #65228;ﺖ ﻧﻴﺰ ﻣﻨﻄﻘﻰ ﻧ&= #65268;ﺴﺖ. ﮐﻪ ﻣﺠﻤﻮﻋﻬﺎ&#= 65263; ﺍﺯ ﻗﻮﺍﻧﻴﻦ ث&#= 1575;ﺑﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺳﺖ. ﻭﻟﻰ ﺍ= 5267;ﻦ ﺣﻘﻴﻘﺖ ﺩﻳﺎﻟ&#= 64401;ﺘﻴﻚ، ﻗﺎﺑﻞ ﺩﻳﺎﻟﻮ&#= 65241; ﻭﻣﺘﻐﻴّﺮ ﻣﻴ= 5170;ﺎﺷﺪ. ﻭﺍﻳﻦ ﻣﻨﻄﻖ ﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;،ﮐﻪ ﻣﺘﻐﻴّﺮ ﺍﺳﺖ= 548;ﻭ ﺗﮑﺎﻣﻞ ﭘﺬﻳﺮ. = ﺯﻳﺮﺍ ﻣﻨﻄﻖ ﻣﺎﺩﻯ ﺑ&= #65192;ﺎﻃﺮ ﻫﻤﺎﻥ ﻟﻔﻆ ﻗﺎ&= #65255;ﻮﻥ،ﻳﻌﻨﻰ ثباﺕ ﻣﻴﺪﻫﺪ A= 193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺑﺮﺍ&#= 65263; ﻫﺮﻫﺪﻓﻰ ﺩﺭﻫ&#= 65198;ﺣﺎﻝ ﻭﻣﺮﺣﻠﻬﺎﻯ،A= 239;ﺎﻧﻮﻥ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ ﺍﻣﺎ ﻗﻮﺍﻧﻴﻦ &= #65251;ﻨﻄﻘﻰ ﺍﺭﺳﻄﻮ ﺩﺭ ﺑﻴ&= #65166;ﻥ ﺍﻓﮑﺎﺭ ﺩﺭ ﮐﻠ&= #65252;ﺎﺕ ﻭﺍﻟﻔﺎﻅ ﺍﺳﺖ. = ﺫﺍﺕ ﻓﮑﺮ ﺍﮔﺮ ﻣﻨﻄ&= #65240;ﻰ ﺑﺎﺷﺪ،ﻳﻌﻨﻰ = 5227;ﻘﻠﺎﻧﻰ ﻭ ﺍﺻﻮﻟﻰ ﻭ ﻗﺎ= ﺑﻞ ﺍثباﺕ،ﺁﻧﻬﻢ= ; ﺩﺭ ﻫﺮ ﺩﺭﺟﻪ ﺍﺯ ﻋ= ﻘﻞ ﺁﻥ ﻣﺮﺍﺗﺐ ﻣﻌ&= #65240;ﻮﻝ ﺻﺎﺣﺒﺎﻥ ﺧﻮﺩ&#= 1548;ﻭ ﻗﺎﺑﻞ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﺁﻧﺎﻥ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ &= #65227;ﻘﻠﻰ ﺿﻌﻴﻒ ﺗﺮ ﺑﺴﻴ&= #65166;ﺭ ﻋﺠﻴﺐ ﻭ ﺑﺎﻭﺭ = ﻧﮑﺮﺩﻧﻰ،ﻭ ﺑﺮﺍﻯ ﺻﺎﺣﺒﺎ&#= 65253; ﻋﻘﻠﻬﺎﻯ ﻧﻴﺮ&#= 65261;ﻣﻨﺪﺗﺮ ﺣﻘﺎﻳﻖ ﻧﺎﭼﻴ&#= 65200;ﻯ که ﺸﺎﻳﺴﺘﻪ ﺍ= 5255;ﺴﺎﻧﻬﺎﻯ ﮐﺎﻣﻞ ﺗﺮ ﻧﻴﺴ&= #65174;. ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﺎ&= #65267;ﻖ ﻋﻘﻠﻰ ﺍﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻳﺎ ﺣﺪ= 617; ﺃﻗﻞ ﻋﻘﻞ ﮐﻠّ&#= 65264; ﻭﻟﺪﻧّﻰ ﺍﻟﻬ= 5264; ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸﺘﻪ ﺑﺨﻠﻖ ﮐﻪ ﻓﻠﺎ&= #65203;ﻔﻪ ﻭ ﻋﻠﻤﺎ،ﭼﻪ ﺭ&#= 65203;ﺪ ﺑﺂﺧﻮﻧﺪﻫﺎ ﻭ&#= 64400;ﺸﻴﺸﺎﻥ ﺧﺒﺮﻯ ﺍﺯ ﺁﻥ ﻧ= ﺪﺍﺭﻧﺪ. ﻭﻟﻰ ﺫﺍﺕ ﻫﺴﺘ&= #65264; ﻣﻄﻠﻖ ﺍﺳﺖ، ﺗ&#= 65166; ﺩﺭﻣﺴﻴﺮ ﻣﻄﻠ&#= 65238; ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ &= #64344;ﻴﺶ ﻣﻴﺮﻭﻧﺪ،ﭼﻪ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻧﺴﺎﻥ ﺑﺎʌ= 07;ﻨﺪ ﮐﻪ ﻣﻨﻄﻘﻰ ﺑﺪ&= #65165;ﻧﺪ،ﻳﺎ ﺍﻧﺴﺎﻧﻰ ﻧﺒﺎ&#= 65207;ﺪ ﺩﻳﺎﻟﮑﺘﻴﻚ ﺑ&#= 65194;ﺍﻧﺪ. ﻭﻫﻤﻪ ﭼﻴﺰ ﺩﺭ = ﺻﻴﺮﻭﺭﺕ ﻭ ﺷﺪﻥ ﻓﮑﺮﻯ ﻭ= ﻣﻌﻨﻮﻯ ﻭﺭﻭﺍﻧﻰ ﻭﻣﻘ&#= 65166;ﻣﺎﺕ ﺍﻟﻬﻰ ﺭﻭﺣﻰﺑ&#= 65198;ﺗﺮﺍﺯﻧﻮﻉﺑʌ= 08;ﺮﻯ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻨﻈﺮ ﻫﮕﻞ ﻭﺟﻮﺩ، ﻳ&#= 65228;ﻨﻰ ﺭﺷﺪ ﺩﺍﺋﻢ ﻭﺗ&= #65198;ﻙ ﺍﺣﻮﺍﻝ ﻭﻭﺿﻊ &= #65239;ﺒﻠﻰ،ﻭﺣﺘﻰ ﮐﻨﻮﻧﻰ ﺣﻴﻮﺍ&#= 65255;ﻰﻭ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65169;ﺪﺍﺋﻰ،ﮐﻪ ﺑﻌﻘﻞ ﻭﻣﺮﺍﺗ&#= 65168; ﭘﻴﺸﺮﻓﺘﻪ ﺷﻬ&#= 65262;ﺩﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻣ= ﺪﺍﻡ ﺭﻭﺡ ﻳﺎ ﺍﺻﻞ ﻭ= ﺟﻮﺩ ﺍﻧﺴﺎﻥ،ﺗﺮﻙ = 5239;ﺎﻟﺐ ﻧﻮﻋﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﮐﻪ ﻗﺎﻟﺐ ﻧﻮﺗﺮ ﺑ&= #64405;ﻴﺮﺩ. ﻭ ﺍﻳﻦ ﺩﺭ ﺍﻧﺴ= ﺎﻥ ﻋﺎﻗﻞ ﻭﺩﺍﺭﺍ&#= 65263; ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍ&#= 65193; ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻥ ﺑﺠﺎﻯ ﻗﺎﻟﺐ ﻧ&= #65262;ﻋﻰ ﺑﺎﻟﺎﺗﺮ ﮔﺮﻓ&#= 65176;ﻦ، ﻗﺎﻟﺒﻬﺎﻯ ﮐﺎ&#= 65197;ﻣﺎﺋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﻓ&= #65204;ﺦ ﻭ ﺑﺪ ﺗﺮ ﺑﮕﻴﺮ= ﺩ ﺗﺎ ﭼﻘﺪﺭ ﺳﺮﮐ&= #65208;ﻰ ﻃﺒﻴﻌﺖ ﻓﻄﺮﻯ &= #65191;ﻮﺩ ﺑﮑﻨﺪ. ﺻﻮﺭﺕ ﻧ= ﻮﻋﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﺍ ﺭﻫﺎ ﻣﻴ@= 401;ﻨﺪ،ﻭ ﺣﺘﻰ ﻫﺮ ﻟﺤﻈﻪ = ﺩﺭﺩﺭﻭﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ،ﺻﻮﺭﺗﻬﺎ ﻭﻧ= 5224;ﺎﻡ ﻣﺎﻫﻮﻯ ﺟﺪﻳﺪ&#= 65263; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺍﺯ ﺳﺎﺧﺘﻤﺎﻥ &= #65251;ﺎﻫﻮﻯ ﺗﺤﺖ ﺃثیرﻯ ﻭA= 251;ﺎﻫﻴّﺖ ﻇﺮﻳﻔﺘﺮ ﺗﺤﺖ &= #65155;ثیرﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﺟﺴﻢ ﻣﺎﺩﻯ ﻣﺪﺍﻡ ﺍ&= #65199; ﺧﺪﺍ ﺩﻭﺭ ﻣﻴﮕ&= #65198;ﺩﺩ،ﮐﻪ ﻧﻴﮑﻮﺗﺮ ﻧﻤﻴ&#= 65208;ﻮﺩ. ﻭﻟﻰ ﺭﻭﺡ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻣﺪﺍﻡ ﺑﺴﻮﻯ ﺧ&= #65194;ﺍ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;ﻭﻧﻴﮑﻮﺗﺮ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﻗ&= #65194;ﺭﺕ ﻣﻌﺮﺍﺝ ﻭﺍﺳﺮ&#= 1575;ء ﺭﻭﺡ ﺩﺭ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﻭﺷﻬﻮﺩ &= #65227;ﺮﺷﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65251;ﻴﺸﻮﻧﺪ. ﭼﻮﻥ ﺑﺎﺯﮔﺸﺖ &= #65165;ﺭﻭﺍﺡ ﺑﺴﻮﻯ ﺧﺪﺍ ﺍﺳ&= #65174;. ﻧﻪ ﺑﺎﺯﮔﺸﺖ ﺻ&= #65262;ﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺧﻮﺩ،ﮐ= 5258; ﺟﺰ ﻫﻴﻮﻟﺎﻯ ﺩ&= #65165;ﺭﺍﻯ ﺻﻮﺭﺕ،ﻭ ﻫﻴﻮ= 5247;ﺎﻯ ﺭﻳﺰﺗﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻫﻴﻮﻟﺎﻯ ﺭ&= #65267;ﺰ ﺗﺮ،ﺑﺎﺯ ﻣﺮﺍ= 5175;ﺐ ﺯﻳﺮﺗﺮ ﺩﺭﻧﻮ&#= 65227;ﻴّﺖ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺗﻨﻬﺎ ﺩﺭ = ﻋﻘﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻓﮑﺮ ﺍﻧﺴA= 166;ﻥ ﺍﺳﺖ. ﻭﺩﺭ ﻋﻤﻞ= ﺍﺧﻠﺎﻕ ﻭ ﺭﻓﺘﺎﺭﻯ ﻭﮔ&= #65236;ﺘﺎﺭﻯ ﻧﻴﮑﻮ. ﺗﺎﺭﻳﺦ = ﮔﺬﺷﺘﻪ ﺭﻭﺡ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﮔﺬﺷﺘﻪ ﺍﻭ،ﺩ= 5197;ﻣﺮﺍﺣﻞ ﺟﻨﻴﻨﻰ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺗﺎ ﺣﺪّﻯ ﺩﺍﻧ&#= 65204;ﺖ،ﻭ ﻫﻢ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺭﻭﺣﻰ ﺁﻥ. ﺍﺯ ﻃﺮﻳﻖ ﺑ= ;ﺮﺭﺳﻰ ﻣﺮﺍﺗﺐ ﻋﻘﻞ ﻭ = ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩﻯ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ،ﺑﺨﺼA= 262;ﺹ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺍﻧﺴﺎﻧﻬﺎﻯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ. ﻭ= ﻧﻪ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻧ&= #65268;ﮑﻮ،ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺗﻘ&= #65248;ﻴﺪ ﺍﺯ ﮐﺎﻣلی ﺪﻳ= 4405;ﺮ ﺑﺎﺷﺪ. ﻭ ﺩﻟﻴﻞ= ﮐﻤﺎﻝ ﻧﺎﻗﻞ ﺁﻥ ﻧﻴﺴ&= #65174;. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻧﺎﻗﻞ ﮐﻔﺮ ﻧﻴﺰ ﮐﺎﻓ&= #65198; ﻧﻴﺴﺖ. ﻧﺎﻗﻞ ﻋ= ﻘﻞ ﻧﻴﺰ ﻋﺎﻗﻞ ﻧﻤ&= #65268;ﺒﺎﺷﺪ. ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﻭ = ﺍﺧﻠﺎﻕ ﻭﺭﻓﺘﺎﺭﺍﻭ،A= 193;ﺍﺭﺍﻯ ﻧﺸﺎﻥ ﻗﺪﺭﺕ ﻋ&= #65240;ﻠﻰ ﺍﻭ ﺍﺳﺖ. ﻭﻋﻘﻞ= ﺍﻭ ﻧﻴﺰ ﻣﻨﺎﺳﺐ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺍﻭ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺗﮑﺎﻣﻞ ﺍﻳﻦ = ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ ﺭﻭﺣﻰ&= #1548;ﺑﺎ ﺗﻌﻠﻴﻢ ﻭ ﺗﻤﺮ&= #65267;ﻦ ﻭﺗﺮﺑﻴﺖ ﻧﻴﺴ&#= 65174;. ﮔﺮﭼﻪ ﺑﻰ ﺃثر &#= 65259;ﻢ ﻧﻴﺴﺘﻨﺪ ﺑﻠﮑ&#= 65258; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺟﺪّﻯ ﺩﺭ ﺗﺮﻙ &= #65211;ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺁ= ﻧﮕﺎﻩ ﺑﻤﺮﺍﺗﺐ ﺟﺪﻳ&#= 65194; ﺷﻬﻮﺩﻯ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ. ﮐﻪ ﺗﮑﺎ= ﻣﻞ ﺍﺭﺍﺩﻯ ﻋﻘﻞ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻚ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ &= #65261;ﺗﮑﺎﻣﻞ ﻣﺎﻫﻮﻯ ﺍﻧﺴﺎ&#= 65253; ﺳﺎﻟﻚ،ﺩﺭ ﻋﺸ= 5238; ﻭﺍﻓﺮ ﻭ ﻫﻤّﺖ &= #65227;ﺎﻟﻰ ﻭﺻﺒﻮﺭﻯ ﺩﺭ ﺍ&= #65197;ﺍﺩﻩ ﭘﻴﮕﻴﺮﻯ ﺑﺴﻠ&#= 65262;ﻙ ﺍﻭ،ﮔﺎﻫﻰ ﻳﻚ &#= 65207;ﺒﻪ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﻣ= ﻴﺮﻭﺩ. ﮐﻪ ﭘس ﺍﺯ ﻫﻔﺖ = ﺳﺎﻝ ﺑﺠﺎﻯ ﻫﻔﺘﺎﺩ &= #65203;ﺎﻝ،ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺑﺪﻭﻥ &= #64344;س ﺭﻭﻯ ﻭﻓﺴﻖ، ﺑ&#= 65260;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺳﻮﻡ ﺑﻬﺸﺘﻰ ﺩ&= #65197;ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺮﺳﺪ. ﭘس ﻓﮑﺮ ﻭﻋﻘﻞ &= #65227;ﺮﺿﻰ ﻭ ﺟﻨﺒﻰ ﺷﻬﻮﺩ&= #65259;ﺎ ﺍﺯ ﺗﮑﺎﻣﻞ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺷﺎﻫﺪ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺁثاﺭ ﻧﺎﺳﻮﺗA= 264; ﻣﺎﺩﻯ ﺍﺯﺟﺴﻢ &= #65165;ﻧﺴﺎﻥ،ﻭ ﺁثاﺭ ﻣﻌﻨﻮﻯ = 5251;ﻠﮑﻮﺗﻰ ﺍﺯ ﺻﻔﺎﺕ ﺍﺧﻠ&= #65166;ﻗﻰ ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺍﺣ= ﻮﺍﻟﻰ ﺳﺎﻟﮑﺎﻥ، ﻭ ﺁ&#= 1579;اﺭ ﻣﻴﻨﻮﻯ ﻋﻈﻴﻢ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﻫﺮﺯﻣﺎ&#= 65253; ﮔﺮﭼﻪ <span style=3D'mso-spacerun:yes'> </s= pan>ﻓﻠﺴﻔﻪﻫﺎﻯﻋ= ;ﺮﻓﺎﻧﻰ ﺍﺭﻭﭘﺎﺋﻰ،ﺗA= 252;ﺎﻡ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﻧﺎﺳﻮﺕ ﻣﺎ&= #65193;ﻯ ﺭﺍ،ﻟﺎﻫﻮﺗﻰ</sp= an><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﮕﻮﻳﻨﺪ. @= 400;ﻪ ﺻﻔﺖ ﻋﺎﻟﻢ ﺍﻟ&= #65260;ﻰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ّﺎ ﺑﻴﻦ ﺟﻬﺎﻥ ﻧﺎ&= #65203;ﻮﺗﻰ ﻣﺎﺩﻯ ﻣﺎ ﺗﺎ ﺟ= ﻬﺎﻥ ﻟﺎﻫﻮﺗﻰ ﺍﻟﻠ&#= 65258;،ﻋﻮﺍﻟﻢ ﻣﻠﮑﻮﺕ ﻭ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﻋﻮﺍﻟﻢ ﺟﺒﺮﻭ&#= 65175;ﻰ،ﻣﮑﺎﻥ ﻟﺎ ﻣﮑﺎﻥ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﺴﺘﻨﺪ. ﻭﻗﺘﻰ = ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺖ، ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65227;ﻘﻠﻰ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺁ&= #65253; ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65169;ﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﺑﺨﺼﻮﺹ ﮐﻪ ﮐﺎ&= #65251;ﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺯ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ، ﻋﻘﻞ ﮐ&#= 65246; ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﺸ&= #65198;ﻯ ﺭبّ اﻟﻨﻮﻉ ﺭA= 261;ح اﻟﻘﺪس رﺍ ﺩﺍA= 197;ﺩ. ﻭ ﺁﻏﺎﺯ ﺗﺮﺑﻴ&= #65174; ﻭﺗﺪﺑﻴﺮ ﭘﻴﺶ &= #65165;ﺯ ﻭﻗﺖ ﺭﻭﺡ ﺍﻳﻦ = ﮐﺎﻣﻞ ﺑﻮﺳﻴﻠﻪ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﺭﺣﻤﺎﻥ ﻧﺎﺩﻳ&#= 65194;ﻩ ﮐﺎﻣﻞ ﺍﻧﺠﺎﻡ &= #65251;ﻴﮕﻴﺮﺩ. ﮐﻪ ﺑﺮﺍﻯ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ،ﺗ= 5166;ﺩﺭ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﺩﺭﻓﺼﻮﻝ ﺑﻬﺘ&#= 65198;ﻯ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺎﺷﻨﺪ. ﮐﻪ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ ﺷﺎﻳﺪ &= #65169;ﻬﺘﺮ ﺑﺘﻮﺍﻧﺪ،ﺑﻮA= 223;ﻴﻔﻪ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65248;ﻰ ﺁﻥ ﻧﻮﻉ ﺑﺮﺍﻯ&= #65197;ﺳﻴﺪﻥﺑﺸﻬﻮA= 193;ﻧﻮﺭﺭﺏّﺭﺣﻤ= ﺎﻥﺑﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺸﮑﻞ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﺍﺳﺖ،که کلیّه ﺗﺼﻮﺭﺍ= ;ﺕ ﺍﻧﺘﺰﺍﻋﻰ ﺧﻮ&#= 65193; ﺭﺍ،ﭼﻮﻥ ﻫﺮ ﺍ&#= 65255;ﺴﺎﻥ ﺩﺍﺭﺍﻯ ﺭﻭﺡ ﻭ&= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻣﻴﺪﺍ&#= 65255;ﺪ. ﮐﻪ ﻫﺮ ﻣؤﺳﺴﻪ &= #65165;ﺟﺘﻤﺎﻋﻰ،ﻫʌ= 52;ﺎﻥ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺭﺍ ﻣﻨﺎﺳﺐ ﺯﻣ&= #65166;ﻥ ﺩﺍﺭﺩ ﻭﺟﺎﻣﻌ&#= 65258; ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺫ&= #65165;ﺕ ﻭ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴ= ﮑﻮﺷﺪ،ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺟﺎﻣ&#= 65228;ﻪ ﺗﻤﺎﻡ ﻣﻔﺎﻫﻴ&#= 65250; ﮐﻠی ﺘﺼﻮﺭﺍﺕ &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﺳ= 5198;ﺍﺳﺮ ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺧ&= #65268;ﺎﻟﻰ ﻣﻴﺒﺎﺷﺪ. ﻣثل= 575; ﺟﺎمعه اﻯ ﻭﺟʌ= 62;ﺩ ﻧﺪﺍﺭﺩ. ﺍﮔﺮ ﺍ= ﻓﺮﺍﺩ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭ ﺍﮔﺮ ﺍﻓﺮﺍﺩ = ﺗﮑﺎﻣﻞ ﻧﮑﻨﻨﺪ،ﭼﺮﺍ = 5183;ﺎﻣﻌﻪ ﺭﺍ ﺩﺍﺭﺍﻯ ﺭﻭ&= #65185; ﻭﺗﮑﺎﻣﻞ ﺑﺪﺍ&#= 65255;ﻴﻢ. ﮔﺮﭼﻪ ﺩﺭ ﻓﺮﺿ&= #65268;ّﺎﺕ ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺑ&= #65198;ﺍﻯ ﺍﺩﺍﺭﻩ ﺟﺎﻣﻌ&#= 65258;،ﺍﻳﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻧﺘ&#= 65200;ﺍﻋﻰ ﺭﺍ ﻣﻮﻗﺘﺎ ﺑﭙ&= #65196;ﻳﺮﻳﻢ. ﺗﺎ ﻧﻮﺑﺖ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺗﻤﺎﻡ ﺍ&= #65235;ﺮﺍﺩ ﻧﻴﺰ ﺑﺮﺳﺪ. ﻭﺟ= ﺎﻣﻌﻪ ﺭﺍ ﻣﺎﻧﻨﺪ ﻧﻈ&= #65198;( ﻓﺎﻭﺳﺖ،) ﭼﻮﻥ &= #65199;ﻧﺪﮔﻰ ﺍﻓﺮﺍﺩ ﺳﻌﻰ ﺩ&= #65165;ﺋﻢ ﺍﺳﺖ،ﺑﺮﺍﻯ ﺩ= 5197;ﻙ ﻫﺪﻑ ﻧﺎ ﺭﺳﻴﺪ&= #65255;ﻰ. ﻭ ﺍﻟّﺎ ﺗﻮﻗّ= 5234; ﺩﺭ ﺳﻌﻰ،ﻣﺮﮒ &#= 65175;ﮑﺎﻣﻞ ﺍﺳﺖ ﻭﺣﺘﻰ ﺗﮑ&= #65166;ﻣﻞ ﻳﺎ ﺗﻐﻴﻴﺮ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ،= 5193;ﺭ ﻣﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65183;ﻬﻨّﻤﻰ. ﺍﻟﺒﺘﻪ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﺳﻌﻰ ﺟﻤﻌﻰ،ﺑ= 5204;ﺘﻪ ﺑﺴﻌﻰ ﺍﻓﺮﺍﺩ &= #65165;ﺳﺖ. ﻭ ﺍﮔﺮ ﺳﻌﻰ ﺁﻧ= ﻬﺎ ﻣثبت ﻭﺗﮑﺎﻣʌ= 46; ﺭﻭﺣﻰ،ﭼﻮﻥ ﮔﺮﻭﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﻟﻬﻰ ﻧﺒﻮﺩه &#= 65170;ﺎﺷﺪ ﻫﻴﭻ ﺑﻬﺮه اﻯ &#= 65193;ﺭﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧﻴﺴﺖ. ﺑﻠ= ﮑﻪ ﺍﺧﻠﺎﻕ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ،ﻣﻌﻤﻮﻟʋ= 66; ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻓ&= #65166;ﻫﻰ ﻭ ﻟﺬﺕ ﺑﺨﺸﻰ ﻭ= ﺿﻊ ﺟﺪﻳﺪ،ﺩﺭ ﺗﻐ= 5268;ﻴﺮﺍﺕ ﻣﻄﻠﻮﺏ ﺍﻓﺮﺍ&#= 65193; ﺟﺎﻣﻌﻪ،ﻭ ﺃﮐ= 579;رﻳّﺖ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﺁﻧﺮﺍ ﺳﻌﻰ ﻣثبت ﻭ ﺗ= 4401;ﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ. ﺳﻌﻰ ﻭﺍﻗﻌﻰ ﺩ&= #65197; ﺳﻤﺖ ﺗﮑﺎﻣﻞ ﻋ&= #65240;ﻠﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﺃﺑ&= #65194;ﻯ ﺳﻠﻮﮐﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣی اﻓﺮﺍﺩ = 5165;ﺳﺖ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﻏﺎﻳﺎﺕ ﻭ ﻫﺪﻓ&= #65260;ﺎ ﻭ ﻣﮑﺎﻧﻴﺰﻣﻬ&#= 65166;ﻯ ﺫﺍﺗﻰ ﻭﺭﻭﺣﻰ &= #65197;ﺍ،ﻭﻳﺎ ﺩﺭ ﻣﻌﺎﻧﻰ ﻣﻌ&= #65256;ﻮﻯ،ﻭ ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65251;ﻴﻨﻮﻯ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺍ&= #65247;ﻬﻰ ﻣﺮﺑﻮﻃﻪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﻧﻪ ﺭﻓﺎ= ﻩ ﻭ ﻟﺬﺕ ﻓﻮﺭﻯ،&#= 64400;ﻪﺭﻧﺞﺑﻌﺪﻯʋ= 97;ﺍﺑﺪﻧﺒﺎﻝﺩﺍ= ﺷﺘﻪﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﮕﻞ ﻭ ﻟﺎﻳﭗ ﻧﻴﺘﺰ = ﻣﻌﺘﻘﺪﻧﺪ،ﮐA= 258; ﺣﻖ ﻫﻤﺎﻥ ﺍﺳﺖ&= #1548;ﮐﻪ ﻫﺴﺖ. ﺍﻟﺒﺘﻪ ﺍ= ﻳﻦ ﻭﺍﻗﻊ ﺑﻨﺎﻡ ﺣ&= #65238; ﺁﻣﺪﻩ ﺍﺳﺖ. ﻧﻪ= ﻭﺍﻗﻊ ﺣﻘﻴﻘﻰ. ﮐﻪ ﻭﺿ= ﻊ ﺟﺪﻳﺪ ﺍﻭﺿﺎﻉ &= #65169;ﻬﺘﺮﻯ ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭ&#= 65193;. ﭼﻪ ﺩﺭ ﺳﺎﺧﺘﻤ&= #65166;ﻥ ﻣﺎﻫﻮﻯ ﻃﺒﻴﻌ&#= 65174; ﻣﺎﺩﻩ،ﻭ ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﻣﺎﻫﻴّﺖ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ. ﮐﻪ ﺣﺘﻰ ﺗﺎ ﺷﻬ= ﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ، ﻭﻣﺮﺯﻫﺎﻯ ﺗﮑ&#= 65166;ﻣﻞ ﺁﻏﺎﺯﻳﻦ ﻧﻮﻉ &= #65235;ﻮق ﺒﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﭘس ﻫﺴﺘﻰ ﻭﺟﻮ&#= 65193;ﺵ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺩ= ﺭ ﻫﺴﺘﻰ، ﻭ ﺩﺭ ﻫ&= #65204;ﺘﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺣق &= #65252;ﻴﺒﺎﺷﺪ،ﻭﻟʌ= 64; ﻏﺎﻳﺖ ﻭ ﻧﻬﺎﻳ&= #65174; ﻭ ﺍﻭﺝ ﺣﻘﻴﻘﺖ = ﻧﻴﺴﺖ. ﺣﺘﻰ ﺑﺮﺍﻯ ﮐﺎ&= #65251;ﻠﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ. ﮐﻪ ﻧﻬﺎﻳﺖ ﺣق &= #65252;ﻄﻠﻖ ﺁﻥ ﻧﺰﺩ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﮐﻪ ﺭﻭﺡ ﮐﺎﻣﻞ = ﻭ ﺩﺭ ﻣﻄﻠﻖ ﮐﻤﺎ&= #65245; ﻣﻴﺒﺎﺷﺪ ﻭﻭﺍ&#= 65239;ﻌﻴّﺖ ﻫﺎ ﺣﻘﺎﻳﻖ ﻧﺴ&= #65170;ﻰ،ﺑﺮﺣﺴﺐ ﺩﺭجه ﻤﻘﺎﻡ ﻋ= 5240;ﻠﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻧ&#= 65166;ﻇﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺮﻫﺴﺘی ﻤ᥾= 8;ﺒﺎﺷﺪ. ﺁﻧﭽﻪ ﻫﺴﺖ ﮐﻪ = ﻭﺍﻗﻌﻴّﺖ ﻣﻮﺟﻮﺩ ﺩﺍﺭﺩ&#= 1548;ﻭ ﺩﺭ ﻟﺤظه اﻯ ﺍ= 5203;ﺖ،ﮐﻪ ﺗﻐﻴﻴﺮ ﺑﺤﺎﻝ &= #65183;ﺪﻳﺪ ﻣﻴﻴﺎﺑﺪ. ﺩﺭﻫ&= #65204;ﺘﻰ ﭼﻴﺰﻯ ﺍﺯ ﺍﻳﻦ = ﻗﺎﻋﺪﻩ ﻣﺴﺘﺸﻨﻰ ﻧﻴﺴ&#= 65174;. ﺯﻳﺮﺍ ﻫﺴﺘﻰ ﺿ&= #65252;ﻦ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ،ﺩﺭ ﻋﻤﻞ ﻭﺗﻐﻴﻴﺮ&#= 1548;ﺳﻴّﺎﻝ ﻭ ﺟﺮﻳﺎﻧﻰ ﺍﺳ&= #65174;، ﮐﻪ ﺭﺍﻩ ﺧﻮﺩ ﺭ= ﺍ ﺑﺎ ﺗﻤﺎﻡ ﻣﺤﺘ&= #65262;ﻳﺎﺗش ﻄﻰ ﻣﻴﮑﻨﺪ. ﮔﺮ= ﭼﻪ ﻫﻤﻪ ﻫﺴﺘﻰ ﺍﻃ&= #65166;ﻋﺖ ﺍﺯ ﺟﺮﻳﺎﻥ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺍﺭﻧﺪ. ﺟﺰ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65239;ﻞ ﺑﺎ ﺍﺧﺘﻴﺎﺭﻯ &= #65165;ﻟﻬﻰ. ﺯﻳﺮﺍ ﺩﺭ ﺑﻬﺸ&= #65174; ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮ&#= 65193; ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﭼ= ﻨﺎﻥ ﺗﮑﺎﻣﻞ ﻣﺮﺣﻠ&#= 65260;ﺎﻯ ﺟﺴﺘﻪ ﺑﻮﺩﻩ،= 4400;ﻪ ﺍﻳﻨﻚ ﺑﺎ ﺍﻳﻦ = ﮐﺮﺍﻣﺎﺕ ﻭﺑﻬﺸﺖ ﭼﻬﺎﺭ&#= 65249; ﻧﻮﻉ ﺑﺮﺗﺮ ﻳﺎ = ﻓﺼل ﻨﻮع ﺒﺸﺮﻯ ﺑﻬ&#= 65176;ﺮﺁﻣﺪﻩ ﮐﻪ ﻫﺮﭼﻪ ﺑﺨﻮ&= #65165;ﻫﻨﺪ ﻟﺬﺕ ﺑﺒﺮﺩ ﻭ ﺳ= ﻮﺧﺖ ﻟﺬﺕ ﺧﻮﺩ ﮐﻨﺪ.= ﻭ ﺑﺪﻭﻥ ﻣﺠﺎﺯﺍ&#= 65173;. ﻭﻟﻰ ﻃﺒﻴﻌﺘﺎ &= #65169;ﺪﻭﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﻭ ﻋﺪﻡ ﺗﺤﻘﻖ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﻃﺒﻌ&#= 65166; ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263;،ﻧﺴﺦ ﻭﻣﺴﺦ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﺧﺪﺍﻭﻧﺪ ﻣﺠﺎﺯﺍﺗﻰ ﻧﮑ&#= 65198;ﺩﻩ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65183;ﻬﻨّﻢ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﮐﺮﺩه اﺳﺖ. ﻭﻟ&#= 65264; ﮐﺴﺎﻧﻰ ﮐﻪ ﺩﺭ = ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺗﻮﺍﻧﺴ&#= 65176;ﻨﺪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻘﻖ &= #65169;ﺪﻫﻨﺪ،ﮐﻪ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65228;ﺪﻯ ﺑﻬﺘﺮ ﺑﺎﻟﻔﻌ&#= 65246; ﺑﻮﺩﻩ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺎ= ;ﺷﻨﺪ. ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺗ&= #65262;ﻟﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺎﺷﺪ. ﺑﺎﺯ ﻣﻴ= ﺘﻮﺍﻧﺪ ﺍﺯ ﺣﻖ ﺧﻮﺩ ﺩﺭ= ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﺭﺟﻌﺖ &= #65169;ﻬﺘﺮ ﺑﺠﻬﺎﻥ،ﭼﻪ ﺩ= 5197; ﻓﺼﻞ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ،ﻭﻳﺎ ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻧ&= #64405;ﺎﻩ ﺑﺎﺯ ﺍﮔﺮ ﻟﺬﺕ = ﺁﻥ ﺑﻬﺸﺖ ﺭﺍ ﺧﻮﺍ&= #65203;ﺘﻪ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺑ= 5240;ﻬﻘﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺠ&= #65194;ﺩ ﻗﻬﻘﺮﺍﺋﻰ ﻧﺮ&#= 65261;ﺩ. ﻭﺍﻟّﺎ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﺯ ﻧﻮﻉ ﻓﻮA= 237; ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﻫﺸﺘ&= #65250; ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ن ﺒﺎﻳﺪ ﺭﻓﺖ. ﻭﺗ= ﺎ ﺃﺑﺪ ﺍﻳﻦ ﺗﻌﺎ&= #65247;ﻰ ﻫﺎﻯ ﻧﻮﻋﻰ ﻭ ﺑ= ﻬﺸﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﻫﺮ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎ&= #65251;ﺤﺪﻭﺩ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﮔﺮچه-هیچﻧﻮﻋ= ;ﻰﺷﺒﻴﻪﻧﻮﻉﺩ&#= 65267;ﮕﺮﺩﺭﺗﻐﻴﻴʋ= 98;ﺍتﻨﻴﺴﺖ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﮕ= ﻞ ﺑﻨﺎ ﺣﻖ ﺍﻳﻦ ﺭ= ﺍ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻩ&#= 1548;ﮐﻪ ﺩﺭ ﺑﺮﺭﺳﻰ ﻫﺮ = ﻣؤﺳﺴﻪ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎ&#= 65267;ﺪ ﺁﺭﻣﺎﻥ ﻭ ﻫﺪﻑ = ﺁﻥ ﻣؤﺳﺴﻪ ﺭﺍ ﺑﺮ&#= 65197;ﺳﻰ ﮐﺮﺩ. ﮐﻪ ﺗﺠﺴّ&= #65194; ﺁﺭﺯﻭﻯ ﺁﻥ ﻣؤ&#= 65203;ﺴﻪ ﺍﺳﺖ. ﻭ ﻫﻤﭽﻨﺎ= ﻥ ﻃﺒﻖ ﻗﻮﺍﻧﻴﻦ &= #65197;ﺷﺪ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﻭ= ﺩﺭ ﺗﮑﺎﻣﻞ ﺑﺎﻳﺪ &= #65165;ﺭﺍﺩﻯ ﻭ ﺑﺎ ﺧﻮﺩﮔﺬﺷ&= #65176;ﮕﻰ ﺳﻠﻮﮐﻰ ﺑﺎﺷﺪ. = ﮐﻪ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﺭﻓﺖ. ﻭ ﺳﻌﻰ ﺩﺭ= ; ﺗﻮﻗّﻒ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ &#= 65175;ﮑﺎﻣﻞ ﻭ ﺳﺮﮐﺸﻰ ﻭﺩﻭ&= #65197;ﻯ ﺍﺯﺣﮑﻤﺖ،ﻣﺮ@= 402; ﻭﺍﻗﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ،ﻭﻟﻮ ﺯﻧ= 5194;ﻩ ﺑﻤﺎﻧﺪ. ﺑﻌﻨﻰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﻭﭼﺎﺭ ﻣﺮʄ= 04;ﻬﺎﻯ ﻓﺮﺍﻭﺍﻥ ﭼﻨﺪ &= #65211;ﺪ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﻣ&= #65204;ﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﮐﻪ ﺧﻮﺩ ﻧ= ;ﻮﻋﻰ ﺟﺎﻭﺩﺍﻧﮕﻰ ﺍ&#= 65203;ﺖ. ﺗﺎ ﺍﮔﺮ ﺩﻭﺑﺎ&= #65197;ﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺭﺳﻴﺪﻧﺪ، ﻫﻤ= 5268;ﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﮐﺴﺒﺎﻳﻦ ﻫﻤﺎ&#= 65255;ﻰ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻭ ﺷﻬﻮﺩ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺮﺍ ﺑﺮ&#= 65203;ﻨﺪ. ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65203;ﻴﺪ ﻭﺑﺎﻳﺪ ﺑﺮﺳﻨ&#= 65194;. ﻫﮕﻞ (ﺗﺎﺭﻳﺦ ﻫ= ﺴﺘﻰ) ﺭﺍ ﻧﻤﺎﻳﻨﺪﮔ&#= 65264; ﺭﻭﺡ ﺩﺭ ﺗﺠﻠّ&#= 65264; ﻫﺎﻯ ﻣﻮﻗّﺘﻰ &#= 65251;ﻴﺪﺍﻧﺪ. ﻭ ﮐﺴﺐ ﮐﻤﮑﻬﺎ&= #65263; ﺭﻭﺡ، ﺑﺮﺍﻯ ﮐ&#= 65204;ﺐ ﻣﻘﺪﻣﺎﺗﻰ. ﻫﻤ&= #65166;ﻥ ﻃﻮﺭ ﮐﻪ ﺑﺎﻟﻘ&= #65262;ّﻩ ﺩﺭ ﺑﺬﺭ ﺩﺭﺧﺖ = ﻣﻘﺮﺭ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65251;ﻘﺮﺭ،ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺍ&= #65203;ﺖ. ﻣﮕﺮ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﻭ ﺩﮔﺮﮔﻮﻧﻰ ﺳﺮ&#= 65255;ﻮﺷﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ،ﺑﺎ ﺍﺩﺍﻣﻪ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ،ﻭ ﺭ&#= 65203;ﻴﺪﻥ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65259;ﻔﺘﮕﺎﻧﻪ ﻣﺮﺣله اﻯ ﻣﻴA= 204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ . ﻭ ᥴ= 5;لاّ ﻣﺎﻫﻴّﺖ ﺭﻭﺡ &#= 65203;ﺎﺧﺘﻤﺎﻧﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﺩﺍﺷﺖ. ﺩﻗﻴﻘﺎ = ﻫﮕﻞ ﻣﺎﻧﻨﺪ. ﻳﻚ ﻋﺎ= ﺭﻑ ﺷﺮﻗﻰ ﻭ ﺍﻟﻬﻰ = ﺍﺯ ﻭﺿﻊ ﺭﻭﺡ ﺻﺤﺒ&= #65174; ﻣﻴﮑﻨﺪ ﮔﺮﭼﻪ &= #65191;ﻮﺩ ﺗﮑﺎﻣﻞ ﻣﺎﺩﻯ &= #65251;ﻴﺪﺍﻧﺪ. ﻭﺍﺯ ﺳﻨﺘﺰﻫﺎ &= #65251;ﻴﮕﻮﻳﺪ. ﻭﭼﻪ ﺁﻧﮑﻪ ﺩﻳ&= #64405;ﺮﺍﻥ ﺗﻔﺴﻴﺮ ﻭ ﺗﺤﺮ&= #65267;ﻒ ﮔﻔﺘﻪ ﻫﺎﻯ ﻫﮕ&= #65246; ﺭﺍ ﮐﺮﺩﻧﺪ. ﻭ ﺑ= ;ﺎﻋﺘﺮﺍﻑ ﻣﺎﺭﮐس ﺁﻧﭽﻪ &#= 65259;ﮕﻞ ﮔﻔﺖ ﻣﻌﮑﻮس ﺑ&#= 65198;ﺩﺍﺷﺖ ﮐﺮﺩﻡ. ﻭﺗﺎﺯﻩ = ﺧﻮﺩ ﻣﺎﺭﮐس ﻧﻴﺰ ﻧ&#= 65194;ﺍﻧﺴﺘﻪ ﺑﻘﻮﻝ ﻳﻚ ﻣﺤﻘ&= #65238; ﻓﺮﺍﻧﺴﻮﻯ،ﺩA= 197; ﺍﻣﻮﺭ ﮐﻤﻮﻧﻴ&#= 65204;ﻢ ﻭﻯ،ﻳﻚ ﺍﻳﺪﺁ= 5247;ﻴﺴت ﺒﻮﺩ. ﭼﻪ ﺗﺤت ﺘ= ﺄثیر ﺧﺮﺍﻓﺎﺕ ﺩﻳﻦ &= #65267;ﻬﻮﺩﻯ ﮐﻪ ﻣﺎﺭﮐس ﺪﺍ&#= 65207;ت ﺒﻮﺩﻩ ﻭﻳﺎ ﺑﻌ&= #65170;ﻴﺮ ﺑﻬﺘﺮﻯ،ﺍﻳﺪA= 153;ﻟﻴﺴﻢ ﮐﻤﺎﻝ ﺟﻮﺋﻰ ﻭ&= #65259;ﺪﺍ ﻭﺧﺪﺍ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺟﻮ= ;ﺋﻰ ﺩﺍﺷﺖ. ﮐﻪ ﻳﻬﻮ= ﻩ ﻃﻠﺒﺎﻥ ﺳﺎﻟﻚ &= #65267;ﻬﻮﺩﻯ ﻭﻏﻴﺮ ﻳﻬﻮﺩﻯ&#= 1548;ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﻧ&= #65170;ﺎﻝ ﻣﻴﮑﺮﻧﺪ. ﻭﺑﻘ&= #65262;ﻝ ﻫﮕﻞ ﺩﺭ(ﺍﻭﻟﻴ&= #65254; ﻣﻠﺎﻣﺢ ﺭﻭﺡ) ﺗ= ﻤﺎم ﺁﻥ ﺗﺎﺭﻳﺦ ﺩﻳ&= #65194;ﻩ ﻣﻴﺸﻮﺩ. ﮐﺸﻔﻰ = ﮐﻪ ﻋﻠﻢ ﺟﻨﻴﻦ ﺷﻨ&= #65166;ﺳﻰ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺭ= ;ﺷﺪ ﻧﻄﻔﻪ ﻃﻔﻞ ﺑﻴ&= #65242; ﻣﻮﺟﻮﺩ ﮐﺎﻣﻞ &= #65169;ﺮﺍﻯ ﺯﺍﻳﺶ،ﺗﻤﺎﻡ = 5211;ﻮﺭت هاﻯ ﻧﻮﻉ ﭘﻴﺸ= 5268;ﻦ ﺧﻮﺩﺭﺍ ﺗﮑﺮﺍ&#= 65197; ﻣﻴﮑﻨﺪ. که اکثرا ﺳﺮﻳﻊ ᥾= 1;ﻧﺎﺩﻳﺪﻩ،ﻧﺎ&#= 65223;ﺮﺍن ﺠﻨﻴﻨﻬﺎﻯ ﺳﻘ&#= 65218; ﺷﺪه ﺮﺍ ﺑﺮﺭﺳ&#= 1740; ﻤﻴﮑﻨﻨﺪ. ﻭﻫﮕ&= #65246; ﺑﺮﺍﻯ ﺗﺎﺭﻳﺦ &= #65261;ﻫﺴﺘﻰ،ﻫﻤﻴʌ= 54; ﺣﺮﻓﺶ ﺭﺍ ﺩﺍﺭ&= #65193;. ﻭﺁﻧﺮﺍ ﺩﺭﻙ ﺭ&= #65261;ﺯ ﺍﻓﺰﻭﻥ ﺍﺯ ﺁﺯ&= #65165;ﺩی ﻤﻴﺨﻮﺍﻧﺪ. ﻳﻌ&= #65256;ﻰ ﺩﺭ ﻧﻴﺮﻭﻯ ﺑﻬ&= #65176;ﺮ ﻋﻘﻠﻰ،ﺩﺭ ﺗﻮ= 5247;ﺪﺍﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ. ﻭﻳﺎ ﺣﺘﻰ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭﻫﺪﺍﻳﺖ ﻭﻟﻰ &= #65165;ﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﮐﻪ ﺁﺯﺍﺩﻯ ﻭﻧﺠﺎ&#= 65173; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺭﺍ می ﺠﻮﻳﺪ. ﮐﻪ ﺩ&= #65197; ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﺩ&= #65197; ﺳﺎﻟﻚ،ﺍﻳﻦ ﺁ= 5199;ﺍﺩﮔﻰ ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ &= #65251;ﺤﺴﻮس ﻤﻴﺸﻮﺩ. ﻟﺬﺍ ﻣ= ﻨﺼﻔﺎﻧﻪ ﺩﺭﻙ ﻣﺎ ﺍﺯ ﺗﺎ= ﺭﻳﺦ،ﺑﺮﺣﺴﺐ ﺗﮑﺎﻣﻞ ﻋﻘﻠﻰ &= #65261; ﺑﻴﻨﺶ ﻣﻌﻨﻮﻯ &= #65261;ﻣﻴﻨﻮﻯ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65165;ﺳﺖ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺃ&= #65255;ﺪﮐﻰ ﺍﺯ ﺑﻴﻦ ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﻓﺮﺍﻭﺍﻥ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﻧﺪ. ﺍﻳﻨ&= #65166;ﻥ ﭘس اﺯﻣﺮﮒ،ﻣʋ= 94;ﺍﻡ ﺑﻬﺸت ﺒﻌﺪﻯ ﺻ&#= 65262;ﺭﺗﻬﺎﻯ ﻧﻮﻋی ﺒﻬﺘﺮ،A= 261; ﺁﻧﺎن اﮐثرﻳّ= ;ﺖ ﺑﺎﺗّﻔﺎﻕ ﺑﺠ= 5260;ﻨﻤﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻧﻮ&#= 65227;ﻰ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻣﮑﺮ&#= 65197; ﮐﺎﺭﻣﺎﺋﻰ ﻳﺎ &= #64404;ﺎﺭﻣﻪ ﻭﺟﺮﻡ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﻴﺮﻭﻧﺪ. ﺗﺎ ﺑ= ﻌﺪ ﺍﺯ ﺻﺪﻫﺎ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺑﺎﺯ ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺑ&= #65198;ﺳﻨﺪ. ﻭ ﻫﻤﻴﻦ ﮐﺎﺭ ﺁ= ﺯﺍﺩﮔﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻭ ﺳﻄﺢ ﻋﻘﻠﻰ ﻭ ﺍ= ﺣﻮﺍﻟﻰ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺑ&= #65256;ﺪ. ﻭ ﺑﺸﻬﻮﺩ ﺭﻭﺡ = ﺍﻟﻘﺪس ﻭﻳﺰﺍﻯ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺑﺮﺳﻨﺪ،ﮐ= 5258; ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ. = ﺩﺭﻫﺴﺘﻰﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﺣﺎﻝ = ﺗﮑﺎﻣﻞ ﺍﺳﺖ. ﻣﮕﺮ ﺍﻧﺴ= ﺎﻥ ﻋﺎﻗﻞ ﻭﻣﺨﺘﺎ&#= 65197;،ﮐﻪ ﺍﮐثرﻳّﺖ ﻗﺮʌ= 67;ﺐ ﺑﺎﺗﻔﺎﻕ ﺗﻐﻴ&#= 65268;ﺮ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺑﻌﻨﻮﺍﻥ ﺗﮑﺎﻣﻞ ﻣﻨﻔﻰ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﻧ= ﻮ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﺎﺕ،ﮐﻪ ﺑﭽﺸﻢ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ. ﺑﺎﺯ ﮐﺮﺍﻣﺎﺕ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻟﻔﻌﻞ ﻟʋ= 66;ﺯﻡ ﺗﺎ ﺷﺮﻁ ﮐﺎﻓﻰ = ﺭﺍ ﺑﻴﺎﺑﻨﺪ،ﮐﻪ = 5169;ﻨﻮﺭ ﺗﺠﻠّﻰ ﺷﺸﻢ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨ= 5194; ﮐﻪ ﻗﺒﻠﺎ ﭘﻨﺞ = ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﻧﻴﮑﻮﻯ &= #65239;ﺒﻠﻰ ﭘﻨﺞ ﺑﺎﺭ ﭘﻴﺎ&= #65251;ﺒﺮ ﺷﺪ، ﻭﻫﺮ ﺑﺎﺭ &= #65169;ﺎ ﺗﺠﺪﻳﺪ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﻗﺒﻠﻰ،ﺑﻴﻚ ﺷ= 5260;ﻮﺩ ﺟﺪﻳﺪ ﻣﻴﺮﺳﻨ&#= 65194;. ﮐﻪ ﻫﺮ ﻳﻚ ﺭﺍ ﺩ= ;ﺭ ﻳﻚ ﻋﻤﺮ ﺻﺪ ﺳﺎ= ﻟﻪ ﻭﻫﺰﺍﺭ ﻣﺎﻫﻪ&#= 1548;ﺑﻴﻚ ﺷﺐ ﻗﺪﺭ ﻧﻬﺎﺋ&= #65264; ﻣﻰ ﺗﻮﺍﻥ ﺭﺳﻴ&= #65194;. ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﺷ&= #65208;ﻢ ﻣﺤﻤﺪﻯ،ﭘس ﺍA= 199; ﭘﻨﺞ ﺑﺎﺭ ﺣﺠﻬ&= #65166;ﻯ ﻋﻤﺮﻩ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﭘﻨﺞ ﺑﺎﺭ ﻋﻤﺮ = ﻭﺯﻧﺪﮔﻰ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258;،ﺩﺭ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭﺩﺍﻧﺘﺎ ﻳﺎ ﺩ&= #65267;ﻦ ﻭﺩ ﻭﻣﺤﺒّﺖ، = 5261;ﺩﻳﺎﻧﺖ ﻣﻴﺘﺮﺍﺋﻴﺴﻢ &#= 65267;ﺎ ﻣﻬﺮﻭﺭﺯﻯ،ﻭ = 5193;ﻳﺎﻧﺖ ﺑﻮﺩﺍ ﺑﺎ ﺗﺤﻤ&= #1617;ﻞ ﺭﻧﺞ،ﻭﻧﻴﺰ ﺑ= 5166; ﺩﻳﺎﻧﺖ ﺳﻠﻮﮐ&#= 65264; ﺯﺭﺩﺷﺖ ﺑﻨﻮﺭ &= #65251;ﺮﺗﻀﻮﻯ،ﺍﻭʌ= 47;ﻴﻦ ﻋﻠﺎﻣﺖ ﺭﺿﺎﻳ&#= 65174; ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻫ&= #65198; ﺳﺎﻟﻚ ﺩﺭ ﺷﻬﻮ&= #65193; ﭼﻬﺎﺭﻡ ﺭﺳﻴﺪ. = ﻭﺳﭙس ﺑﺎ ﻃﺮﻳﻘﺖ ﻣﺴ&= #65268;ﺢ ﺗﺎ ﻧﻮﺭ ﻣﺼﻄﻔ&= #65262;ﻯ ﭘﻨﺠﻢ،ﻭ ﺷﻬﻮ= 5193; ﻋﺮﺵ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺟﺒﺮﺋﻴﻞ،ﻭ ﻳ= 5166;ﻟﺄﺧﺮﻩ ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪ،ﺗﺎ ﻧﻮ= 5197; ﺷﺸﻢ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭﻋﺮﺵ &#= 65197;ﺏّ ﺑﺮﺗﺮ ﺍﺯ ﻗﺎﺋ&= #65250;،ﺩﺭ ﺭﺣﻤﺎﻥ ﺭﺏّ ﻧ&#= 65166;ﺩﻳﺪﻩ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #64400;ﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ ﺯﻧﺪﻩ،= 5165;ﮔﺮ ﺩﺭ ﻣﺴﻴﺮ ﻫﺪﻓ&= #65260;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺻﻠﺎﺡ = ﺩﻳﺪ ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤ&#= 65166;ﻥ ﺑﺎﺷﺪﻣﻴﺮﺳﻨ= 5194;. ﻭﺑﺎﻭﻟﺎﻳﺖ ﻣ&#= 65260;ﺪﻯ ﻣﻮﻋﻮﺩ،که ﺨʌ= 62;ﺩ ﻧﻴﺰ ﺧﻮﺍﺳﺘﻪ &= #65169;ﺎﺷﻨﺪ،ﮐﻪ ﻭﻇﻴﻔﻪ ﻭﺍﺟﺐ &= #65165;ﻟﺎﺟﺮﺍ ﺍﻧﺠﺎم ﻨﺪﻫﻨ= 5194;. ﺁﻧﮕﺎﻩ ﻫم اﮐ= 5256;ﻮﻥ ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺗﺮﺑﻴﺘﻰ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺣﻖ ﺁ= ﻧﻬﺎ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ = ﻭﻫﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ ﺑﻬ&#= 65208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65197;ﻭﺡ ﺑﺪﻭﻥ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ،ﻭ ﺑﺎﻣﻘﺎﻡ ﻧﻮﻋ&#= 65264; ﻓﺼﻮﻝ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺑﺠﻬﺎن ﺒﺎﺯگ= 85;ﺩﻧﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﺎ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﻭ ﻧﻴﺮ&= #65261;ﻣﻨﺪﺗﺮ،ﺩﺭ ﻋﻘﻞ ﻭ ﺻﺒﺮ ﻭ ﻋ= ;ﺸﻖ ﻭﺍﺭﺍﺩﻩ، ﻭ ﺩ&#= 65267;ﮕﺮ ﻧﻴﺎﺯﻣﻨﺪﻳﻬ= 5166;ﻯ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ، ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ،ﮐﻪ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﻇﻬﻮ&= #65197; ﻣﻴﮑﻨﺪ ﺧ</span><span lang=3DAR-SA>= ﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﮐﻪ ﻣﻬﺪﻯ= ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳت &#= 65252;ﺤﻤﺪﻯ ﺑﻮﺩﻩ،ﮐﻪ ﮐﺸ= 5234; ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﻭﺗﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ،ﻣ= 5228;ﺮﺍﺝ ﻳﺎ ﺍﺳﺮاء ﻭ ﭘ&#= 65268;ﺸﺮﻓﺖ ﺷﻬﻮﺩﻯ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﺭﺍ ﺩﺍﺭ&= #65193;. ﮐﻪ ﺍﮔﺮ ﺑﻨﻮﺭ = ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪﻧﺪ،ﭼﻬA= 166;ﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬ&= #65208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65197;ﻭﺡ،ﺑﺪﻭﻥ ﺗﻦ ﺩﺭ ﻋﺮﺵ ﺑﺎ= ﻟﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65197;ﻧﺪ. ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﺍﻧﺴﺎﻥ ﻭ ﺻﻔﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﮐﻨﻮ&#= 65255;ﻰ ﺍﻭ،ﻭ ﺍﻣﮑﺎﻥ &#= 65175;ﺤﻘﻖ ﺻﻔﺎﺕ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﺗﻮﻟﺪ ﻓﻌﻠﻰ، &#= 65261;ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻗﺒﻠﻰ،ﺑﺎ ﻋﻘ= 5248;ﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ،ﺑﺎA= 199; ﺗﮑﺮﺍﺭ ﻫﻤﺎﻥ &= #65187;ﺮﻑ ﺍﺳﺖ. ﮐﻪ ﮊﻧﺘﻴ= ﻚ ﺭﻭﺣﻰ ﻫﺮﮐس ،= 5187;ﺎﻣﻞ ﺗﻤﺎﻡ ﺗﺎﺭﻳﺦ &= #65175;ﮑﺎﻣﻠﺎﺕ ﻧﻮﻋﻰ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻣ= ﺮﻭﺯﻩ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻧﻴﮑﻮ ﺑﺎﻳﺪ ﺗ&= #65200;ﮐﻴﻪ ﺷﻮﻧﺪ. ﮐﻪ ﺻﻔﺎ= ﺕ ﺍﻟﻬﻰ ﻧﻴﮑﻮ ﺗ&= #65198; ﻣﻨﺎﺳﺐ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﻳﺎ ﺣﺪ= 617; ﺃﻗﻞ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ. ﻭ ﺳﺎﻟﻚ ﻋﻤﻠﺎ = ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﻭ ﮔﺬ&= #65197;ﻯ ﺍﺯ ﺟﻬﻨّﻢ ﺩﺍ&#= 65197;ﺩ،ﮐﻪ ﻣﺤﻤﺪ ﻣﻴﮕﻮﻳ&#= 65194;. ﮐﻪ ﺗﻤﺎﻡ ﻣﮑﺎ&= #65175;ﺐ ﻓﮑﺮﻯ ﻭ ﻋﺒﺎﺩ&= #65165;ﺕ ﮔﻮﻧﺎﮔﻮﻥ،ﻭ = 5187;ﻘﺎﻳﻖ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺭﺍ ﻃﻰ ﻣﻴﮑﻨﺪ.= ﮐﻪ ﺧﻴﻠﻰ ﻫﺎ ﺩﺭﻫ&= #65198;ﻳﻚ ﺍﺯ ﺍﻳﻦ ﻣﺮﺍﺣ&= #65246;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻮﻗّﻒ ﺗﮑᥴ= 6;ﻣﻠﻰ ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﺑ= ﺎ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺁﻧﻬﺎ ﻣﻄﺎﺑﻘ&#= 1578; ﻨﺪﺍﺭﺩ. ثرﻭﺕ &#= 65155;ﻧﺪﻭﺯﻯ ﻳﺎ ﺭﻳﺎﺳﺖ ﻃﻠ&= #65170;ﻰ ﻭ ﻳﺎ ﻗﺸﺮﻯ ﮔﺮ= ی ﻮﺗﺤﮑّﻢ ﺑﺮ ﺟ&#= 65166;ﻫﻠﺎﻥ ﻭﻳﺎ ﺩﺭ ﻋﻠﻮﻡ = ﻭ ﺍﻣﻮﺭ ﺩﻳﮕﺮﻯ&#= 1548;ﮐﻪ ﻫﻤﻪ ﻭﺟﻮﺩ ﻳﻚ = ﺷﺨص غیر ﺳﺎﻟﻚ ﺭﺍ = 5251;ﻴﺴﺎﺯﺩ. ﻭﻟﻰ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺍﺯ ﺗﻤﺎﻡ ﺍﻳﻦ = ﻣﺮﺍﺗﺐ ﮔﺬﺭ ﻋﻘﻠﻰ ﻭ ﺗ= ﺠﺮﺑﻪ ﺳﻠﻮﮐﻰﺩﺍﺭﺩ. <= span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻭ ﺑﺎﻟﺄﺧ= ﺮﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﮕﻞ ﻣﻴﮕﻮʌ= 67;ﺪ، ﺻﺮﻳﺤﺎ ﻣﻴﮕﻮ&#= 65267;ﻢ ﮐﻪ ﺟﻬﺎﻥ ﻭ ﻋﺎ= ﻟﻢ ﺭﻭﺡ ﻳﺎ ﻣﺘﺎﻓ&= #65268;ﺰﻳﻚ ﻋﻠّﺖ ﻧﻬﺎﺋﻰ &#= 65165;ﺳﺖ. ﺳﺮﺍﺳﺮ ﺑﻴﺪﺍ&#= 65197;ﻯ ﺭﻭﺡ ﺑﺮﺍﻯ ﺁﺯ&= #65165;ﺩ ﮐﺮﺩﻥ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﺍﻟﺒﺘﻪ ﺁﺯﺍﺩ&#= 65263; ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺍ&= #65251;ثاﻝ ﻫﮕﻞ ﻭ ﺑﻌﺪ ﺍﺯ= ﺍﻭ ﻣﻴﮕﻮﻳﻨﺪ،ﺁA= 199;ﺍﺩﻳﻬﺎﻯ ﺗﻦ ﺁﻧﻬﺎ ﺍﺳﺖ.= ﮐﻪ ﺍﺯ ﺩﺳﺖ ﻧﻴﺮﻭ&= #65259;ﺎﻯ ﻣﺴﻠّﻂ ﺳﻴﺎﺳ= 5264; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ&= #65231;ﻴﺮه ﺨﻠﺎﺻﻰ ﻳﺎﺑﻨ&#= 65194; ﺁﻧﮕﺎﻩ ﺩﺭﺟﻬ&#= 65166;ﻥ ﺁﺯﺍﺩ ﺍﺯ ﺟﻬﻞ = ﻭ ﺗﻮﺣّشﻮﭘﻴﺮʌ= 61;ﺯﻯ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭ ﺍ= ﺟﺘﻤﺎﻋﻰ دﺍﺭﻧﺪ. ﻭ ﺍﺯ ﻧ= ﻮﻉ ﭘﻴﺮﻭﺯﻳﻬﺎﻯ &#= 65187;ﻴﻮﺍﻧﺎﺕ ﺩﺭﻧﺪﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﻳ&= #64401;ﺪﻳﮕﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺧ&= #65262;ﺭﺩ ﻭﺩﺭﻳﺪ، ﮐﻪ ﻋ&#= 65252;ﻠﺎ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺡ ﺑﺮﺍﻯ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺁﻧﻬﺎ ﺍﺳ&= #65174;. ﺍﻣﺎ ﺁﺯﺍﺩﻯ ﻣ&= #65228;ﻨﻮﻯ ﺫﻫﻦ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺯ ﺟﻬﻞ ﻣ= ;ﻘﺎﻣﻰ ﺑﻬﺘﺮ،ﻭ ﺁﺯﺍ= 5193;ﻯ ﺭﻭﺍﻥ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺣﻴ= ;ﻮﺍﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193;. ﻋﻠﺎﻭﻩ ﺑﺮﻣﺠ&#= 65260;ﻮﻟﺎﺕ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65261; ﮐﺸﺸﻬﺎﻯ ﻧﻔس &#= 65261; ﻓﻄﺮﺕ ﺣﻴﻮﺍﻧ&#= 65264;، ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ &= #65197;ﺍ ﺩﺭﻋﻤﻞ،ﺑﻬﺸA= 174; ﺧﻮﺩ ﺑﺮﺍی ﺁﺯ&#= 65165;ﺩی ﺪﺭﻫﺮﮐﺎﺭﻯ ک= 607; ﻤﻴﺨﻮﺍﻫﺪ. ﻋﻤ&= #65248;ﺎ ﺁﺯﺍﺩی ﺨﻮﺍﻫ= 5194; ﺑﻮﺩ، ﺁﺯﺍﺩﻯ &#= 65165;ﺯ ﻃﻠﺴﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﻗﻔس ﻣﻮﺟﻮﺩﻳ= 617;ﺖ ﮊﻧﺘﻴﮑﻰ ﺻﻮﺭ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺭ= ﻓﺘﻦ ﺑﻘﻔس ﻃﻠﺎﺋﻰ &#= 65169;ﺰﺭﮔﺘﺮ ﻭﺑﺎﻟﺎﺗﺮ ﻃﻠ&#= 65204;ﻢ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﺗﺎ ﭼﮕﻮﻧﻪ ﺍﺯ = ﺁﻥ ﻗﻔس ﻧﻴﺰ ﺑﺘﻮ&#= 65165;ﻥ ﺑﻴﺮﻭﻥ ﺭﻓﺖ. ﮐ= ﻪ ﺑﺎﺯ ﻃﻠﺴﻤﻬﺎ&#= 65263; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺑﮕ= ﻴﺮﻳﻢ،ﻭﻧﺠﺎA= 175;ﻬﺎﻯ ﻣﺮﺣله اﻯ ﺑﻴA= 166;ﺑﻴﻢ. ﻧﺠﺎﺕ ﺍﺯ ﺧﻮﺩ&= #65251;ﺎﻥ،ﺁﻧﮕﺎﻩ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ،که ﺰﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﻣﺎ ﺩﺭﺟﻬﻨﻢ ﺟ&= #65260;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﻘﻮ&= #65245; ﭘﻴﺎﻣﺒﺮ ﻫﻤﻪ &= #65251;ﺎ ﮔﺬﺭﻯ ﺍﺯ ﺟﻬﻨ&= #1617;ﻢ ﺩﺍﺭﻳﻢ. ﻳﺎ ﻫﻤ= ﺎﻥ ﺟﻬﺎﻧﻮﻡ ﻳﻮﻧ&#= 65166;ﻧﻰ ﺩﻧﻴﺎ،ﺩﺭ ﺗﺮ= 5183;ﻤﻪ ﺗﻮﺭﺍﺕ ﮐﻪ ﮔﻮ&= #65259;ﺎﻧﻮﻡ ﺩﺭ ﻋﺒﺮﻯ ﮔﻔﺘ&= #65256;ﺪ ﮐﻪ ﺟﻬﻨّﻢ ﻋﺮ&#= 65169;ﻰ ﺷﺪ ﻳﺎ ﺟﺤﻴﻢ. ﮐ= ;ﻪ ﻓﺎﺭﺳﻰ ﻭﺩﺭﺳ&#= 65174; ﺁﻥ ﻫﻤﺎﻥ ﺟﻬﺎ&= #65253;،ﻭﺗﻮﻟﺪﺍﺕ ﺩﺭ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﺍﻟّﺎ ﺩﺭ ﺭﺟ&#= 65228;ﺘﻬﺎﻯ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺑﻬﺘﺮ ﻭ ﻓﻮﻕ ﺑ= ﺸﺮﻯ، ﻋﻤﻠﺎ ﻭﺍﺭﺩ ﺑ&= #65260;ﺸﺖ ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮ&#= 65193; ﺍﻟﻬﻰ ﻣﻴﺸﻮﻳ&#= 65250;، ﮐﻪ ﺟﻬﻨّﻤﻰ ﺧ&#= 65256;ﻚ ﺑﺮﺍﻯ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ،ﮐﻪ ﺃﻧﺒﻴﺎ ﻫﻤﻴﺸ&#= 65258; ﺁﻧﺮﺍ ﭘﺮ ﺍﺯ ﻣ= ﺎﺭ ﻭ ﻋﻘﺮﺏ ﻣﻴﮕﻮ&= #65267;ﻨﺪ. ﻭﻟﻰ ﻣﺤﻤﺪ ﺑﺠ&= #65166;ﻯ ﺟﻬﻨّﻢ ﺍﮐثرʋ= 65; ﺍﺯ ﻧﺎﺭ ﻭ ﺁﺗﺶ ﻣﻴ= ﮕﻮﻳﺪ. ﮐﻪ ﺯﻳﺮ ﺁﻓﺘﺎ&= #65167; ﺳﻮﺯﺍﻥ ﺻﺤﺮﺍ&#= 65263; ﻋﺮﺑﺴﺘﺎﻥ نی= 86; ﺩﺍﺭﻧﺪ. ﻭ ﺑﺸﺮ ﮐﻤﺘﺮﻣ&= #65268;ﺴﻮﺯﻧﺪ. ﻭﻳﺎ ﻫﻤﺎﻥ ﺑﻬ&= #65208;ت ﺃﻭﻝ ﮔﺮﻡ ﮐﺎﻣ&= #65248;ﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﻭﻳﺎ ﺭﺟﻌت گنندﮔﺎ= ;ﻥ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ = ﻳﺎ ﺳﻴّﺎﺭﺍﺕ ﺩﻳ= 4405;ﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﮐﻪ ﺍﻓﺮﺍﺩ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺳﺮ&= #65165;ﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺟ&= #65262;ﻟﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. = ﻭﺍﻃﻔﺎل آنها ﺪﺭ ﺳﻪ ﺭA= 261;ﺯ ﺯﺑﺎﻥ ﻣﺎﺩﺭ ﺭ&= #65165; ﻣﻴﺂﻣﻮﺯﻧﺪ،A= 261;ﺩﺭ ﺷﺶ ﺳﺎﻟﮕﻰ ﺍﺯ = ﺩﺍﻧﺸﮕﺎﻩ ﺑﻴﺴﺖ ﮐﻠﺎﺳﻪ &= #65235;ﺎﺭﻍ ﺍﻟﺘﺤﺼﻴﻞ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭ ﻃﻮﻝ ﻋﻤﺮ ﭘﺎ= ﻧﺼﺪ ﺳﺎﻟﻪ،ﻭﺁﻥ ﺳ= 5248;ﺎﻣﺘﻰ ﻭﺑﻬﺪﺍﺷﺖ ﻋﺎ&#= 65247;ﻰ،ﻭ ﻏﻨﺎﻯ ﻋﻠﻤﻰ ﻭ = ﻋﻘﻠﻰ که هزﺍﺭﺍﻥ ﺑʋ= 98;ﺍﺑﺮ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ. ﭼﻨﺎﻥ ﺍﻗ= ﺘﺼﺎﺩ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺭ&#= 65165; ﺩﺍﺭﻧﺪ ﮐﻪ ﺧﺪ&= #65165; ﻣﻴﺪﺍﻧﺪ ﭼﮕﻮ&#= 65255;ﻪ ﺍﺳﺖ. ﻭ ﭼﻪ ﺑﻬﺸ= ;ﺖ ﻭﺍﻗﻌﻰ ﻧﻮﻋﻰ &= #64400;ﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65165;ﺭﻧﺪ. ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻧ&= #65268;ﺰ ﻗﺮﺑﺎﻧﻰ ﮐﺴﺐ &= #65207;ﺎﻳﺴﺘﮕﻰ ﺑﻬﺸﺖ ﻋﻈﻴﻢ ﺗ&= #65198; ﻧﻮﻋﻰﻭ ﻋﻘﻠﻰ &= #65169;ﺎﻟﺎ ﺗﺮ ﺑﻌﺪﻯ کنن= 83;،ﻭﺑﺎ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65255;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ،A= 261; ﺷﺎﻳﺴﺘﮕﻰ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻧﻮﻉﻓﻮﻕ ﺑﺸﺮ&#= 65263;ﭘﻴﺪﺍﮐﻨﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﮕﻞ ﻣﻴﮕﻮﻳﺪ،ﺍﻣA= 166; ﺗﺎﺭﻳﺦ ﻋﺎﻟﻢ &= #65193;ﺭ ﺍﻳﻦ ﺭُﺷﺪ، ﻫ= 5252;ﺎﻥ ﻋﻤﻞ ﺭُﺷﺪ ﻭ ﺗ&= #65188;ﻘﻖ ﻧﻤﻮﻣﻴﺒﺎﺷﺪ. &= #65199;ﻳﺮﺍ ﺍﻳﻦ ﺗﻨﻬﺎ ﺗﻔ&= #65204;ﻴﺮ ﻋﻠّﺖ ﻭﺟﻮﺩ ﺷ&#= 65198; ﺑﺎ ﻮﺩﻥ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ. ﮐﻪ ﺩﻟﻴﻞ= ﻭﺟﻮﺩ ﺧﺪﺍ ﺩﺭ ﺗﺎﺭﻳ&= #65190; ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ &= #65261;ﻟﻰ ﺭﺷﺪ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ،ﻳﺎ ﺭﺷﺪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻃﺒﻴﻌﺖ، ﺍﻳﻦ &#= 64404;ﻔﺘﻪ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺭﺷﺪ ﺫﻫﻨﻰ = ﺍﻧﺴﺎﻥ، ﮐﻪ ﻣﺴﻴﺮ ﺭﺷﺪ = ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎﺷﺪ، ﺑﺎﺯ ﺧ&#= 65262;ﺩ ﻣﻨﺠﺮ ﺑﺮﺷﺪ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻓﺮﺩ ﺍﺳ&= #65174; ﻭ ﺩﺭ ﺟﻤﻊ ﺩﺭ ﺳ= ;ﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺭﺍﻳﺞ ﺑ&= #65208;ﺮ. ﮐﻪ ﺭﺷﺪ ﻧﻮﻋﻰ = ﻭﺷﺎﻧسﺭﺳﻴﺪA= 253; ﺍﻓﺮﺍﺩ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﭘ= 587; ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-language:FA'>= 81;۵ ﻗﺮﻥ</span><span dir=3DLTR></span><span lang=3DFA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﻳﮕﺮ= ;. ﻭﻇﻬﻮﺭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ،ﮐﻪ ﻫﺮ ﮐﺴﻰ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺑﺎﺷﺪ. ﻧﻪ ﺍﻳﻨ= ﮑﻪ ﺍﺯ ﺍﻭﻟﺎﺩ ﻭﻧ&= #65262;ﺍﺩه ﻫﺎﻯ ﺟﺴﻤﺎﻧﻰ &= #64344;ﻴﺎﻣﺒﺮ ﻳﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﺍ= ﺯ ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ &= #65153;ﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ . ﺁﻧﮕ= ﺎﻩ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193; ﮔﺮﭼﻪ ﺭﺷﺪ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺂﺧﺮﻳ&#= 65254; ﻓﺼﻮﻝ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪﻩ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺎﻣﻠﺎﻥ ﺷʋ= 66;ﻫﺪ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻫﻢ ﺍﮐ&#= 65256;ﻮﻥ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩﺷﺎﻥ ﺭﺳﻴﺪه اﻧﺪ. ﻭ&#= 65165;ﻟّﺎ ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮ &= #65259;ﻤﭽﻨﺎﻥ ﺩﺭ ﭘﻠّﻪ ﻫﺎﻯ &= #65235;ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5166;ﻳﺪ ﺑﻌﺪﺍ ﺑﺎﻟﺎ ﺑ&= #65268;ﺎﻳﻨﺪ. ﻭﻣﺎﻧﻨﺪ ﺩﻳﮕ&#= 65198; ﺣﻴﻮﺍﻧﺎﺕ ﮐﻪ &= #65165;ﮐﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺧﻮﺩ ﺩﺭ ﮐﻨﺎﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮی ﻨﻴﺰ ﺩﺭ ﮐﻨﺎﺭ = ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ ﻭ ﺟﻬﺶ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ،ﺗﻨﻬﺎ = 5193;ﺭ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65239;ﺎﺋﻢ ﻭﺩﺭ ﮐﺸﻒ ﻧﻮﺭ = ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;ﻭ ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﻬﺪﻭﻯ ﺑﺎ ﻭﻯ&= #1548;ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65191;ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻭ ﺍﻟّﺎ = ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﻭﻣ&#= 65262;ﺟﻮﺩﺍﺕ ﻫﺴﺘﻰ،ﻫﺮﻳﻚ = 5251;ﻨﺤﺼﺮ ﺑﺨﻮﺩ ﺑﻮﺩﻩ،= 5261; ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ = ﺗﺮﺗﻴﺐ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺧﻮﻳش هستند. ﻭﻟﻰ ﻋʌ= 48;ﻢ ﺍﮐﻨﻮﻥ ﺑﺎﻋﺘ&#= 65170;ﺎﺭ ﻭﻣﻌﻴﺎﺭ ﺻﻔﺘ&#= 65264; ﺩﺭ ﺗﻦ،ﻣثلا ʋ= 93;ﺭ ﺳﺘﻮﻥ ﻓﻘﺮﺍﺕ &= #65267;ﺎ ﺩﺭ ﻧﻄﻖ ﻭﮐﻠﺎ&= #65249;،ﻭﻳﺎﺩﺭ ﺩﺭﺟﻪ ﻋﻘﻞ ﺍﺯ = ﺣﺪّﻯ ﺗﺎ ﺣﺪّ ﺩﻳﮕﺮ &= #65197;ﺍ،ﻓﻠﺎﻥ ﻧﻮﻉ،ﻣثلا ﻧ᥾= 2;ﻉ ﺑﺸﺮﻯ ﻣﻴﺨﻮﺍ&#= 65255;ﺪ. ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭﻫﺴﺘﻰ ﺩﻭﻧ&#= 65236;ﺮﻭﺩﻭ ﭼﻴﺰ ﻭﻣﻮﺟﻮﺩ&#= 65263; ﺭﺍ ﻣﻄﻠﻘﺎ ﻣﺎ&= #65255;ﻨﺪ ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257;. ﺯﻳﺮﺍ ﺩﺭﻣﺴﺎ&#= 65169;قه ﺪﻭ ﺗﮑﺎﻣﻠﻰ ﺃ&= #65199;ﻟﻰ ﺃﺑﺪﻯ ﻫﻤﻪ ﺍﻓ&= #65198;ﺍﺩ ﻣﺘﻔﺎﻭﺕ ﻫﺴﺘ&#= 65256;ﺪ ﻳﮑﻰ ﺩﺭ ﺭﺃس ﻭ&= #64380;ﻨﺪ ﻧﻔﺮﻯ ﺩﺭ ﻣﺮﺍ&= #1578;ب ﺒﻌﺪﻯ،ﻭ ﺑﺴﻴ= 5166;ﺭﻋﻘب ﺎﻓﺘﺎﺩه ﻫﺎ ﻫ&#= 65204;ﺘﻨﺪ،که ﺪﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65268;ﺸﺘﺮ ﺑﻌﺪﻯ، ﺑﺎﻳﺪ &#= 65169;ﺨﻂ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺑﺮﺳﻨﺪ،ﮐﻪ ﺧ= 5262;ﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﭼﻮﻥ ﻓﺮ= ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5259;ﮕﻞ ﻧﺎﭼﺎﺭ ﺍﺳﺖ ﮐ&= #65258; ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﺍ = ﺑﭙﺬﻳﺮﺩ. ﺯﻳﺮﺍ ﻋﻨﻮﺍﻥ &= #65187;ﺪّ ﻣﻄﻠﻖ ﮐﻤﺎﻝ ﺭ&= #65165; ﺩﺭﺍﻭ ﻣﻰ ﺑﻴﻨ&= #65194;. ﻭ ﻫﻤﺎﻥ ﮐﻠﻤﻪ = ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ ﺃﺑﺪ&#= 65263;،ﻭﺗﻤﺎﻡ ﺍﺳﺎﻣﻰ ﻭﺻﻔﺎ&#= 65173; ﻧﻴﮑﻮ ﺍﺳﺖ. ﻭﭼ= ﻮﻥ ﺑﻌﮑس،ﺣﺮﮐﺖ A= 175;ﻐﻴﻴﺮ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺎ&#= 65207;ﺪ ﺷﺮ ﻣﻴﺸﻮﺩ. ﻭﻳ= ﺎ ﻫﻤﺎﻥ ﺃﻫﺮﻳﻤ&#= 65254; ﻭ ﮐﺎﺭﻣﺎ ﻭﻗﻬ&= #65240;ﺮﺍﻯ ﺍﻓﺮﺍﺩ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﺣﻘﻴﺮﺗﺮ ﻣﺠﺪ&#= 65193;، ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺁﻧﮕﺎﻩ ﺟﻨﮓ ﺑ&= #65268;ﻦ ﻃﺮﻓﺪﺍﺭ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﻮﺻﻴﻒ ﻧﺎﺩﺭﺳﺖ ﻭﻳﺎ &= #65255;ﺴﺒﺘﺎ ﺩﺭﺳﺖ ﺧﺪﺍﻭﻧ&#= 65194;،ﻭ ﻳﺎ ﺃﻫﺮﻳﻤﻦ ﻭ = ﺷﻴﻄﺎﻥ ﺍﺑﻠﻴس ﺑﺎﻳﺪ &#= 65169;ﻔﮑﺮ ﺍﺻﻞ ﻭﺍﺣﺪ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﻮﺩ. ﮐﻪ ﺧﻴﺮ ﺗ= ;ﮑﺎﻣﻞ ﺍﺳﺖ، ﻧﻪ ﻫﺮ ﻣ&= #65228;ﻴﺎﺭ ﺧﻮﺏ ﻭ ﺩﺭﺳﺘﻰ&= #1548;ﮐﻪ ﻫﺮﮐس ﺑﺮﺍﻯ ﺧ&#= 65262;ﺩ ﻣﻌﻴﺎﺭﻯ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﺩﺭﺳﺖ ﺁﻧﺎ&= #65253; ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩﺭﺳ&#= 65176;ﻰ ﻧﺴﺒﻰ ﻭﻣﻮﻗّ= 5176;ﻰ. ﻭﻟﻰ ﺑﺎﻳﺪ ﺑﺪ&= #65197;ﺳﺖ ﺣﻘﻴﻘﻰ ﻭ ﺍﻟﻬ&= #65264; ﻭ ﺃﺑﺪﻯ ﮐﻮﺷﻴ&= #65194;. ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ،ﻣﺎ ﺣﻖ ﺩﺍﺭﻳﻢ ﮐﻪ = ﺑﻴﻦ ﺧﻮﺏ ﻭ ﺧﻮﺑﺘﺮ = ﺩﻭﻣﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﮐ&= #65256;ﻴﻢ،ﻭ ﺑﻴﻦ ﺑﺪ ﻭ ﺑﺪﺗ= ﺮ ﺩﺭ ﺿﺮﻭﺭﺕ ﮐﻢ = ﺑﺪﺗﺮ ﺭﺍ ﻣﻮﻗّﺘﺎ ﺍ&#= 65255;ﺘﺨﺎﺏ ﮐﻨﻴﻢ. ﮐﻪ ﺍﻧﺘ= ﺨﺎﺏ ﺃﺣﺴﻦ ﻭ ﺍﻧﺘﺨ&= #65166;ﺏ ﺃﻫﻮﻥ ﺍﻟﺸﺮّ= 5267;ﻦ ﻣﻴﮕﻮﻳﺪ. ﻭﭼﻮ&= #65253; ﺍﺷﺮﺍﺭ ﺩﺭ ﻗﻬ&= #65240;ﺮﺍﻫﺎ، ﺑﺎﺯ ﺑﺎﻳﺪ ﺗﺠ&= #65194;ﻳﺪ ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ ﻧﻤﺎﻳﻨﺪ،ﭘس A= 207;ﺮ ﻭ ﺷﻴﻄﺎﻥ ﻭﺗﻐ&= #65268;ﻴﺮ ﻣﻨﻔﻰ،ﻋﮑس ﺗ@= 401;ﺎﻣﻞ، ﻭ ﻣﻘﺎﻡ ﻭﺟﻮﺩ&= #65263; ﺷﻴﻄﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ،ﻳﺎ ﺃﻫﺮ= 5267;ﻤﻦ. ﻭ ﻭﻟﻰّ ﻣﺤﻤﺪ &= #65153;ﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻫﻤﻪ ﻣﺬ&= #65165;ﻫﺐ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺭ= ﺍ،ﮐﻪ ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ،ﮔﺮﭼA= 258; ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒ&= #65198;ﺍﻥ ﺧﻮﺩﺭﺍ ﻗﺒﻮﻝ &= #65193;ﺍﺭﻧﺪ،ﻋﻤﻠʋ= 66;ﺑﺪﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺷﺮﺍﺭﺕ &= #65261; ﻗﻬﻘﺮﺍ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. که ﭙﻴﺎﻣﺒﺮﺁA= 255;ﺎن اﺑﻠﻴس ﻤﻴﺨﻮA= 165;ﻧﺪ، ﮐﻪ ﻟﺒﺎس ﮐﺎﺫ&#= 65167; ﺭﻭﺣﺎﻧﻴّﺖ ﺑ= 5198;ﺗﻦ ﺩﺍﺭﻧﺪ. ﻭلی ﺪ&#= 65197; ﺩﺭﻭﻥ ﺭﻭﺣﻰ ﺣ&= #65240;ﻴﺮ ﻭ ﭘﺮ ﺍﺯ ﻋﻘﺪه = ﻫﺎ ﻭ ﮐﺸﺸﻬﺎ ﻭﺷﺮ&= #65165;ﺭﺗﻬﺎ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺍﻣ= ﺎﻡ ﻭﺭﻭﺣﺎﻧﻰ ﻭﺧ&#= 65194;ﺍ ﺷﻨﺎس ﻣﻴﺪﺍﻧ= 5256;ﺪ. ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻓﺮ= ﻳﺐ ﻣﻴﺪﻫﻨﺪ. ﻟﺬﺍ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮔﺬﺷﺘﻪ&#= 1548;ﭼﻮﻥ ﺳﺎﻟﻚ ﺟﺪﻳﺪ ﺭ&= #65165;،ﺑﺴﻮﺯﺍﻧﺪʌ= 53; ﻫﺮ ﻟﺒﺎس ﻭﻋﻠ&#= 65166;ﻣﺘﻰ ﺍﺯ ﺭﻭﺣﺎﻧﻴّ= 5174; ﻗﺸﺮﻯ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﺑﮑﻠّﻰ ﺍﺯ ﺁﻧ&#= 65260;ﺎ ﺑﺎﻳﺪ دل ﺑﺮﻳ= 5194;ﻩ ﺑﺎﺷﻨﺪ. ﺗﺎ ﺗﮑ= ﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ ﻭ ﻟﺒﺎ&= #1587; ﺭﻭﺣﺎﻧﻴّﺖ ﺍ= 5247;ﻬﻰ ﺑﺮ ﮊﻧﺘﻴﻚ ﺧﻮ&= #65193; ﺑﭙﻮﺷﺎﻧﻨﺪ ﻭ&#= 65239;ﺘﻰ ﭘس ﺍﺯﺗﺨﻠﻴﻪ &#= 65175;ﺤﻠیه ﻨﺎﺧﻮﺩﺁﮔﺎه = 5176;ﺎﺑﻌﺪﺍ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻨ&#= 65194;. ﻭﺍﺯ ﺣﻴﻮﺍﻧﻴ&#= 1617;ﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺷﺎﻳﺴﺘﻪ ﮔﺮﺩ&#= 65255;ﺪ. ﻭﻗﺘﻰ ﮐﻪ ﭘﺶ ﺍ= ﺯ ﺷﻬﻮﺩ ﭘﻨﺠﮕﺎ&#= 65255;ﻪ ﻣﻘﺪﻣﺎﺗﻰ ﺣﺠ&#= 65260;ﺎﻯ ﻋﻤﺮﻩ،ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﺑﺤجّ ﺃﮐﺒﺮ ﻧ= 5262;ﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ.<= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺷﺎ= ﻳﺪ ﺍﻳﻦ ﺗﻮﺟﻪ ﺑﺘ&= #65166;ﺭﻳﺦ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺷ= ﺪﻥ ﻓﺮﻣﺎﻥ ﮐﻦ ﺍﻟ&= #65260;ﻰ،ﻭﺳﻴﺮﻃﺒʌ= 68;ﻌﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣؤﺳس ﻫﻤﻪ ﻫﺴ= 5176;ﻰ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻫ&= #65204;ﺘﻰ،ﻭ ﺑﺮﻧﺎﻣﻪ ﺯﻧﺪ&#= 64404;ﻰ ﻫﺎﻯ ﻧﻮﻋﻰ ﻭﺗ&= #64401;ﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ،ﻭ ﺑﺮﺍ= 5263; ﺗﻔﺮﺏ ﺑﺨﺪﺍ،= 5251;ﻌﻴﺎﺭ ﺷﻨﺎﺧﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﻬﺘﺮﻯ ﺑﺮﺍﻯ ﻣﺎ ﺑﺎﺷ&= #65194;. ﮐﻪ ﻧﻴﺮﻭﻫﺎﻯ &= #65203;ﺎﺯﻧﺪﻩ ﺟﺎﻣﻌﻪ ﮐﺪﺍﻡ &= #65169;ﻬﺘﺮ ﺍﺳﺖ. ﺯﻧﺪﮔﻰ ﻣ= ﺎﺩﻯ ﻭ ﺭﻓﺎﻫﻰ ﻭ ﻟﺬ= ت ﺗﻮ ﺳﺮﻣﺴﺘﻰ، &#= 65267;ﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺃﺑﺪﻯ،ﺁﻧﻬﻢ = 5193;ﺭ ﭼﻨﺪ ﺳﺎﻝ ﮐﻮﺗ&= #65166;ﻩ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰﻭﻋﺰﻟﺖ ﻧﺸﻴﻨﻰ ﺳﺎﻟﻚ&#= 1548;ﺑﺮﺍﻯ ﺗﺮﻙ ﻣﺤﻴﻂ ﺣﻘ&= #65268;ﺮ ﺑﺸﺮﻯ،ﻭ ﺑﻘﺼ= 5194; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﻣﺮﺑﻮﻃﻪ،ﻭﺭA= 203;ﻴﺪﻥ ﺑﻤﺤﻴﻄﻰ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻟﻬﻰ ﻭﺭﻭﺣﺎﻧﻴّﺖ= 48;ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭﺩﺭ &#= 65175;ﻔﮑّﺮﺍﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ،ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ. ﺑﻬﺸﺘﻬ&= #65166;ﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ. ﻭﻟﻰ ﻣﺮﺗﺠﻌﻴ&#= 65254; ﻣﺬﻫﺒﻰ ﻭﻣﺎﺩ&#= 65257; ﮔﺮﺍ،ﮐﻪ ﻃﻤﻊ &#= 65203;ﻴﻠﻰ ﻧﻘﺪ ﻭ ﻓﻮﺭﻯ ﺭ= ﺍ ﺩﺍﺭﻧﺪ،ﻭ ﺣﺎ= 5215;ﺮ ﺑﻮﻋﺪﻩ ﻫﺎﻯ ﺣ&= #65248;ﻮﺍﻯ ﻧﺴﻴﻪ ﻧﻴﺴﺘﻨ&#= 65194;، ﺟﺮﻳﺎﻥ ﺗﺎﺭﻳ&#= 65190; ﺭﺍ ﭼﻮﻥ ﻫﺮ ﻣﻌ= ﻴﺎﺭ ﺩﻳﮕﺮ،ﺑﺮﺍﻯ = 5183;ﺎﻣﻌﻪ ﺧﻮﺩ ﻣﻴﺨﻮﺍﻫ&#= 65256;ﺪ . ﻣﮑﺘﺐ ﺗﺎﺭﻳﺨ= ﻰ ﻧﻴﺰ ﻣﺎﺩﻯ ﻭﻗ&= #65260;ﻘﺮﺍﺋﻰ ﮔﺮﺩﻳﺪ. ﺩﺭ ﻇﺎ= ﻫﺮ ﻣﺘﻤﺪﻥ ﺗﺮ ﻭﺩ&= #65197; ﻭﺍﻗﻊ ﻣﻘﺎﻡ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻓﺮﺩ ﻭ ﺣ= ﺘﻰ ﺳﻄﺢ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺭﺍﻳﺞ ﻳﻚ ﻧﻮﻉ&= #1548;ﻭ ﺗﻮﺳﻌﻪ ﻋﻘﻞ ﺟ&= #65252;ﻌﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻋ= 5252;ﻠﺎ ﺑﻌﻘﺐ ﺭﻓﺘﻪ ﺍ&= #65203;ﺖ. ﺑﻴﺸﺘﺮ ﮔﻨﺎﻩ &= #65251;ﻴﮑﻨﻨﺪ،ﭼﻮʌ= 53; ﺩﺯﺩ ﺑﺎ ﭼﺮﺍﻍ = ﻣﻴﺒﺎﺷﻨﺪ. ﺍﮔﺮ ﻣﻰ ﺑﻴﻨﻴ&= #65250; ﺭﻭﺣﺎﻧﻴّﻮﻥ = 5255;ﻴﺰ ﺑﻤﺐ ﺃﺗﻢ ﻭﻣﻮ&= #65207;ﻚ ﻭﻣﺴﻠﺴﻞ ﺭﺍ ﺑ&= #65184;ﺎﻯ ﺷﻤﺸﻴﺮ ﻭﺗﺎﺯ&#= 65267;ﺎﻧﻪ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧ&#= 65194;. ﻭﻧﻈﺎﻣﻴﺎﻥ ﻭ &= #65203;ﻴﺎﺳﻴّﻮﻥ ﻧﻴﺰ ﺁﻧﺎﻥ ﺭﺍ = ﻭﺳﻴﻠﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍ&= #65193;ه ﮐﻪ ﺭﻭﺣﺎﻧﻴّ= 5262;ﻥ ﻗﺸﺮﻯ ﺑﺪﻭﻥ ﺭ&= #65261;ﺣﺎﻧﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣی &#= 65192;ﻮﺩ ﻧﻴﺰ ﺑﺤﮑﻮﻣت &#= 65262;ﭘﺎﺩﺷﺎﻫی ﺮﺳﻴﺪه اﻧﺪ. <span style=3D'mso-spacerun:yes'> </span>ﭼﻪ ﺩﺭ &= #64400;ﻠﻴﺴﺎ ﻳﺎ ﺩﺭ ﻫﺮ ﻭﻟﺎ= ﻳﺖ ﻓﻘﻴﻪ ﺳﻔﻴﻬﻰ &= #65193;ﻳﮕﺮ ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 65250;. ﺭﺳﻮﺍ ﺗﺮﻳﻦ ﻣ&= #65156;ﻣﻮﺭﺍﻥ ﺍﺳﺘﻌﻤﺎﺭ ﺧﺎ&#= 65197;ﺟﻰ،ﻭ ﺑﻰ ﺣﻴﺎﺗﺮﻳﻦ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﺟﺎﻣﻌﻪ،ﺩﺭ ﺩ= 5197;ﻭﻍ ﮔﻮﺋﻰ ﻭﺯﻥ ﺑﺎ&= #65199;ﻯ ﻭ ثرﻭﺖ ﺃﻧﺪﻭ= 5199;ﻯ ﻭ ﺷﺮﺍﺭﺕ ﻭﺁﺩ&= #65249; ﮐﺸﻰ ﻭ ﺍﻋﺪﺍﻣ&= #65260;ﺎﻯ ﭼﻨﺪ ﻫﺰﺍﺭ ﻧﻔ&= #65198;ﻯ ﺩﺭ ﻳﻚ ﺷﺐ دارند . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺁﻟﻤﺎﻥ ﻣﮑﺘﺐ (= ﺗﺎﺭﻳﺦ ﻣﻠّﻰ) ،ﻓﻠﺴﻔ= 5258; ﺟﺪﻳﺪ ﺍﺭﺍﺋﻪ &= #1588;د. ﺑﻨﺤﻮﻯ ﮐﻪ ﻣﺎ&= #65255;ﻊ ﻫﺮﺗﻐﻴﻴﺮ ﺩﺭ &= #65203;ﻴﺮ ﺗﺎﺭﻳﺨﻰ ﺳﺎﺯ&#= 65251;ﺎﻧﻬﺎﻯ ﻗﺪﻳﻤﻰ ﺧﻮﺩ ﺷ&= #65194;ﻧﺪ. ﻋﻤﻠﺎ ﺑﺎﺯﮔﺸ&#= 65174;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺪﻭﺭﻯ ﺍﺯ A= 191;ﺪﺍﻯ ﺧﺎﻟﻖ ﻫﺴﺘﻰ،= 5261; ﺁﺯﺍﺩﻳﻬﺎﻯ ﻓ&#= 65198;ﺩﻯ ﺑﺎ ﻫﺮ ﺩﺭﺟﻪ ﺭ= ﺷﺪ ﻋﻘﻠﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﻭ ﺁﻟﻮﺩ&= #64404;ﻰ ﻫﺎﻯ ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ شدند. ﺍﻧﮕﺎﻩ A= 193;ﺭ ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;س ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎ،ﻣﻨﺠﺮ ﺑﻨ= 5268;ﺮﻭﻫﺎﻯ ﻋﻈﻴﻢ ﺷﻴﻄﺎﻧ&#= 65264; ﺳﺮﺥ ﻭ ﺳﻴﺎﻩ ﺷ= ﺪﻩ ﻭﺧﻮﺍﻫﺪ ﺷﺪ. ﮐ= ﺎﺭﺑﺮﺩ ﻋﻘﻞ ﺟﺰﺋﻰ ﺍﻧ&= #65204;ﺎﻥ،ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻳﺪ ﻣﻮﺭʋ= 93; ﺗﻮﺟّﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ. ﮐ= ﻪ ﭘس ﺍﺯﻋﻘﻞ ﻣﻠ&#= 65166;ﻣﺖ ﮐﻨﻨﺪﻩ ﻟﻮّﺍ= 5251;ﻪ ﻭ ﻧﻘّﺎﺩ ﺧﻮﻳ&#= 65208;ﺘﻦ،ﺑﻌﻘﻠﻬᥴ= 6;ﻯ ﺍﻟﻬﻰ ﻭ ﮐﻠّﻰ&#= 1548;ﺑﺮﺣﺴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺮﺳﻨﺪ. ﻭﺁﻟﻮ&= #65193;ﮔﻰ ﺍﻓﺮﺍﺩ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻋﻘﻞ ﺟﺰﺋﻰ ﻭﻣﺎﺩﻯ &= #65261; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺻﺮﻑ ﻟﺬﺕ ﺧﻮﺩ = ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺭﻧﺞ ﻭ = ﺳﺘﻢ ﺑﺪﻳﮕﺮﺍن ﻤﻴ= 5256;ﻤﺎﻳﺪ. ﻭ ﺍﮔﺮ ﺟﺎﻣﻌﻪ = ﺧﻮﺩﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﻭ&= #65165;ﺣﺪ ﮐﻠّﻰ ﻭ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﺍﻧﺴﺎﻧﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ،ﮐﻪ ﺑﺎﻳﺪ ﺭﺍﻩ ﻃﺒ&= #65268;ﻌﻰ ﻭﺗﺎﺭﻳﺨﻰ ﺧﻮ&#= 65193; ﺭﺍ ﻃﻰ ﮐﻨﺪ،ﺁ&#= 65255;ﮕﺎه اﺗّﺤﺎﺩﻫﺎﻯ A= 255;ﺎﻣﻘﺪس ﻋﻘﺪهﻫﺎ ﻭ ﻋﻘ&#= 65268;ﺪﻩ ﻫﺎ ﻣﺎﻧﻊ ﺭﺷﺪ = ﺟﺎﻣﻌﻪ ﻭ ﺑﺎﻋث ﻗﻬﻘﺮ&#= 65165;ﻯ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;. که عملا ﺯﻧﺪﮔ= ;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻠ&#= 65246; ﭼﮕﻮﻧﻪ ﻭﺍﮊﮔ&#= 65262;ﻥ ﻣﻴﺸﻮﺩ. ﻭﺣﺘﻰ = ﺧﻮﺩ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺩ&= #65197;ﻳﺪﻩ ﺟﺎﻣﻌﻪ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻣ= ﻤﮑﻦ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺑﺪ= ﺗﺮ ﻭﻭﺣﺸﻰ ﺗﺮﺑﺎ&#= 65207;ﺪ. ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65169;ﻴﺸﺘﺮ ﻣﻄﺮﺡ ﺍﺳﺖ،ﺍ= 4404;ﺮ ﺧﻮﺩ ﻧﻴﺰ ﺑﺨﻮ&= #65165;ﻫﺪ ﺩﺭﺗﺴﻠﻴﻢ ﺗﺪ&#= 65169;ﻴﺮ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. چ&= #1607; ﺮﺳﺪ ﺑﺠﺎمعه که ﺑﺨﻮﺍﻫﺪ ﺍ= 4404;ﺮ ﺩﺭ ﺍﺗﺤﺎﺩ ﻣﻘ&= #65194;س ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﻗﻞ ﻭ ﻃﺎﻟﺐ ﻧﺠﺎﺕ = ﺭﻭﺣﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﭘس ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﺎ = ﻗﺎﻧﻮﻥ ﻭﺿﻌﻰ ﻭﻗﺮﺍﺭ &= #65193;ﺍﺩﻯ،ﻣﻴﺘﻮʋ= 65;ﻥ ﮐﻨﺘﺮﻝ ﮐﺮﺩ. ﻭ= ﻟﻰ ﻋﻘﻞ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺎ ﺣ᥵= 6;ﻰ ﺩﺭ ﻣﺘﻔﮑّﺮﻳ= 5254; ﺩﺭ <span style=3D'mso-spacerun:yes'> </span>ﺟA= 258; ﺍﻭﻝ،ﮐﻪ ﺭﻭﺍﻧﻰ ﻓﺎﺳﺪ &= #65261; ﻧﻴّﺘﻬﺎﻯ ﺧﻮ= 5193;ﺧﻮﺍﻫﺎﻧﻪ ﻭﮔﺮﻭﻫﻰ ﺩﺍﺭ&#= 65255;ﺪ،ﻫﺪﺍﻳﺖ ﺟﺎﻣﻌﻪ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﻬﺘﺮ ﺑﺎﺷﺪ. ﻣ= ﮕﺮ ﺑﺴﺮﻣﺴﺘﻰ ﻧﺴ&#= 65170;ﻰ،ﮐﻪ ﮔﻮﺋﻰ ﺑﺂﻧﻬﺎ&#= 65251;ﺎﺩﻩ ﻣﺨﺪﺭﻯ ﺩﺍﺩه &#= 65208;ﺪﻩ. ﮐﻪ ﺩﺭ ﻧﺒﻮﺩ ﻣ= ﺎﺩﻩ ﻣﺨﺪﺭ ﺑﻴﺸﺘﺮ &= #65197;ﻧﺞ ﻭ ﻣﺮﮒ ﻭ ﭘﺮﻳﺸ= ﺎﻧﻰ،ﻭﺩﺭ ﮐﻨﺞ ﻣﺨﺮﻭﺑﻪ &= #65259;ﺎ ﺑﺎﻳﺪ ﺑﻴﻔﺘﻨ&#= 65194;، ﺗﺎ ﺑﻘﻬﻘﺮﺍﻫ&#= 65166;ﻯ ﻧﺴﺦ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭﻣﺴﺦ= ; ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮﺩ ﺑﺮﻭﻧﺪ. ک&= #1607; اﻳﻦ ﻳﻚ ﺃﻣﺮی &#= 65170;ﺎﺯ ﻃﺒﻴﻌی اﺳﺖ،ʌ= 61;ﻏﻀﺒﻰﺍﺯﺧﺪﺍ= ﻧﻴﺴﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﻫﺮﻗﺎﻧﻮﻧﻰ ﻧ&#= 65268;ﺰ ﻧﺘﻴﺠﻪ ﻗﺎﻧﻮ&#= 65255;ﻰ ﻋﺎﺩﺕ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﻭ ﺃﮐثرﻳّﺖ ﺍA= 203;ﺖ. ﻭﻗﺘﻰ ﻋﺎﺩﺗﻰ &= #65197;ﻳﺸﻪ ﮔﺮﻓﺖ،ﺗﺼﻮﺭ = 5187;ﻘﻴﻘﺖ ﻗﺎﻧﻮﻧﻰ ﻭ ﺣﻘ&= #1617;ﺎﻧﻴّﺖ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋ&#= 65248;ﺎﻣﺖ ﻗﻬﻘﺮﺍﻯ ﻋﻘﻠ&#= 65264; ﻭﺭﻭﺣﻰ ﭘﻴﺮﻭ&#= 65165;ﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﺁ= ﻧﮕﺎﻩ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺍﻣﺘﻴﺎﺯﻯ ﺭﺍ &= #65169;ﻨﺎﻡ ﻗﺎﻧﻮﻥ ﻭ ﻋﺮﻑ = ﻭ ﻋﺎﺩﺕ ﺑﺮﮔﺰﻳ&#= 65194;ه اﻧﺪ،ﮐﻪ ﺑﺮﺍA= 263; ﻋﺎﻗﻠﺎﻥ ﺟﺎﻣ&#= 65228;ﻪ ﻏﻴﺮ ﺳﺎﻟﻢ ﻭﺍ&= #65255;ﺘﺨﺎﺏ ﺍﺣﺘﻤﺎﻟﻰ ﺁﻧ&#= 65260;ﺎ،ﺍﻧﺘﺨﺎﺏ ﺍﺯ ﺿﺮﻭﺭﺕ ﺍﺳ&= #65174;. ﻭ ﺳﺎﻟﮑﺎﻥ ﻣﻌ&= #65252;ﻮﻟﺎ ﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍ&= #65191;ﺘﻴﺎﺭﻯ ﺩﺭ ﺗﺴﻠﻴﻢ ﺑﺨ&= #65194;ﺍ ﻭﻭﻟﻰّ ﺍﻟﻬی = 5194;ﺍﺭﻧﺪ،ﺁﻧﻬﻢ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻰ ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5169;ﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ. ﭼﻨﻴﻦ ﺗﺴﻠﻴﻤ&#= 65264; ﺑﺨﺪﺍ،ﻫﻤﺎﻥ = 5175;ﺴﻠﻴﻢ ﺑﻄﺒﻴﻌﺖ ﻫﺴﺘ&#= 65264; ﻓﻄﺮﺕ ﺷﺨﺼی ﺪ&#= 65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭﻫﺪﻑ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65194;ﺍﻭﻧﺪ،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻣ= ثاﻝ ﻫﮕﻞ ﮐﻪ ﻋﺮﻓﺎ&= #65263; ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺯ&= #65251;ﺎﻥ ﺧﻮﺩ ﻫﺴﺘﻨﺪ،= 5193;ﺭ ﺑﺮﺩﺍﺷﺖ ﻭ ﻓﻬ&= #65250; ﻭﺍﻧﺘﺨﺎﺏ ﻣﻔ&#= 65166;ﻫﻴﻢ ﻣﺎﺩﻯ ﻭﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ ﻧﺎﺩﺭﺳﺖ ﻳﺎ ﻧ&= #65204;ﺒﺘﺎﺩﺭﺳﺖ،ʌ= 55;ﻪ ﻓﻘﻂ ﺧﻮﺩﺭﺍ ﻋ&= #65252;ﻠﺎ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺮﺩﺍ= ;ﺷﺖ ﺳﻠﻮﮐﻰ ﻣﺤﺮﻭ&#= 65249; ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5169;ﺎﻋث ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65193; ﻣﻴﺸﻮﻧﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺩﺭ ﭼﻨﺎﻥ ﻣﺤﻴ&= #65220;ﻰ ﺩﻭﺭ ﺍﺯ ﻫﺪﻑ ﺍ= ﻟﻬﻰ،ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻟﺎ ﺟﺮﻡ&= #1548;ﻫﻢ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻳ&= #64401;ﺎﻳﻚ،ﻭ ﻫﻢ ﺟﺎﻣﻌﻪ ﻣﺤ&= #65248;ّﻰ ﻭ ﺣﺘﻰ ﺟﺎﻣﻌﻪ = ﺑﺸﺮﻯ ﺭﺍ ﺩﻭﭼﺎﺭ ﺍﺳ&= #65166;ﺭﺕ ﻣﺤﮑﻢ ﺗﺮ ﺩﺭ ﺟ= ﺒﺮ ﺍﻟﻬﻰ ﻭ ﺟﺒﺮ ﻃ= ﺒﻴﻌﻰ ﻭ ﺟﺒﺮ ﻓﻄﺮﻯ ﻭ= ﺫﺍﺗﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﻣﻴﻨﻤʋ= 66;ﻳﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﺭ = ﺗﺴﻠﻴﻢ ﺟﺒﺮ ﺍﻟﻬﻰ ﻭ ﺟ= ﺒﺮ ﻓﻄﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧ&= #65194;ﺍﻧﺴﺘﻪ ﺩﺭ ﺗﺴﻠﻴﻢ ﻏﺮ&= #65165;ﻳﺰ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65191;ﻮﺩ ﻫﺴﺘﻨﺘﺪ. ﻭﺩﺭ = ﮐﺎﺭﻣﺎﻫﺎ ﺗﺴﻠﻴﻢ ﺗﻮﻟﺪ&#= 65165;ﺕ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65165;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﻭﺯﻧ&#= 65194;ﮔﻰ ﻫﺎﻯ ﭘﺮ ﺭﻧﺞ ﺁ= ﻧﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺸ&= #65262;ﻧﺪ. ﺟﺒﺮ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65197;ﺣﻤﺘﻰ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺴﻠﻴﻢ ﺑﻤʌ= 40;ﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺑ&= #65216;ﺮﺭ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. = ﺣﺘﻰ ﺍﮔﺮ ﺩﻭﺭﻩ ﮐﻮ&= #65175;ﺎﻩ ﺗﺤﺮﻳﻢ ﻭ ﺍﺣﺮ&= #65165;ﻡ ﺩﺭ ﺣﺞ ﺃﮐﺒﺮ،&#= 65207;ﻬﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﮐﻪ ﺑﺮﺩ= ﻳﮕﺮﺍﻥ ﺣﻠﺎﻝ ﺍﺳﺖ. ﻭﺣ= ﺠّﺎﺝ ﮐﻌﺒﻪ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ،ﻫﻤﻴﻦ ﻣﺤﺮﻣﺎﺕ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺳﺮﺍﺳﺮ ﺣﺞ ﮐﻌ&= #65170;ﻪ ﻧﻤﺎﻳﺶ ﺍﻋﻤﺎ&#= 65245; ﺳﻠﻮﮐﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺟﺒﺮ ﺷﻴﻄﺎﻧﻰ &= #65261;ﺍﻫﺮﻳﻤﻨﻰ ﻧﻴﺰ ﺩﺭ ﺍﻧﺘﺨ&= #65166;ﺏ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﺳ&= #65174;. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺷﻴﻄﺎﻥ ﺭﺍ ﺁﻓ&= #65198;ﻳﺪﻩ ﻭ ﻣﺄﻣﻮﺭ ﮐﺮﺩ&= #65257;،ﮐﻪ ﮐﺎﺭﺵ ﮐﺸﻴﺪﻥ &= #65251;ﺮﺍﺗﺐ ﻧﻮﻋﻰ ﺑﭙﺎﺋﻴ&#= 65254;،ﻭ ﺳﻘﻮﻁ ﻋﻘﻠﻰ ﻭ&= #65255;ﻮﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺧﺪ= ﺍﻭﻧﺪ ﻣﺮﺍﺗﺐ ﺷﻴﻄﺎ&#= 65255;ﻰ ﻣﺬﻫﺒﻰ ﺩﺭ ﺍﺑ&= #65248;ﻴﺴﺎﻥ ﻭﺍﻗﻌﻰ ﻭﺍﻧﺴ&#= 65166;ﻧﻰ ﻫﺮ ﺁﺧﻮﻧﺪ ﻭﮐ&= #65208;ﻴﺶ ﻭﻣﻠّﺎ ﺍﺳﺖ. ﻭ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﭼﻮﻥ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﻣﺄﻣﻮA= 197;ﻳّﺘﺸﺎﻥ ﺟﺬﺏ ﺑﺮﺍﻩ ﺧﺪ&= #65165; ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻭ ﺍﻧﻮﺍﻉ ﻣخت= 604;ف ﺑﺸﺮﻯ ﻭﺍﻟﺎﺗ&#= 65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﻫﻮس &= #65261;ﻟﺬﺕ ﻭﺗﻨﺒﻠﻰ ﻭ ﺭﻓ&= #65166;ﻩ ﻃﻠﺒﻰ ﻭ ثرﻭﺕ &#= 65183;ﻮﺋﻰ ﻭ ﺍﻏﻤﺎﺽ ﺍﺯ ﺣ= ﻘﻴﻘا ﺪﺭ ﺍﻣﻮﺭ،ﺍﺯ &#= 65255;ﺸﺎﻧﻪ ﻫﺎﻯ ﻗﻬﻘﺮﺍﻯ &= #65165;ﻓﺮﺍﺩ ﻭﺟﺎﻣﻌﻪ ثرﻭA= 173; ﺃﻧﺪﻭﺯ ﺍﺳﺖ. ﮐ= ﻪ ﻓﻘﻴﺮﻯ ﺩﺭﻣﺎ&#= 65255;ﺪﻩ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﮐ&= #65258; ﮔﺮﻓﺘﺎﺭ ﻣﻮﺍ&#= 65193; ﻣﺨﺪﺭ ﺑﻮﺩ، ﻫ&#= 65252;ﻪ ﺟﺎ ﺭﺍ ﻣﻰ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺸت ﻮ ﻣﻴﮕﻔﺖ، ﺣﺎ&#= 65247;ﺎ ﻓﻬﻤﻴﺪﻡ ﮐﻪ ﺧ&= #65194;ﺍﺋﻰ ﻫﺴﺖ،ﻭﻫﻤﺎﻥ = 5193;ﻭﻟﺎﺭ ﻣﻴﺒﺎﺷﺪ. ﺯﻧﺪ&= #64404;ﻰ ﻳﻌﻨﻰ ﺭﺷﺪ ﻭﺭ&= #65203;ﻴﺪﻥ ﺑﺎﻣﮑﺎﻧﺎﺕ ﻧ&#= 65166;ﻣﺤﺪﻭﺩ ﻭﺫﺍﺕ ﺑﺸﺮﻯ،= 5261;ﻟﻰ ﺗﺎ ﺳﺮﺣﺪّ ﮐﺮ&#= 65165;ﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺳﺮﻧﻮﺷﺘﻰ ﺗﻮ&#= 65247;ﺪ ﻓﺼﻞ ﻧﻮﻋﻰ. ﺑﺎ= ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﺼﺮﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﺯ &= #65251;ﺤﺪﻭﺩ ﺳﺮﻧﻮﺷﺘﻰ،ﻭ = 5197;ﺳﻴﺪﻥ ﺑﻌﺎﻟﻤﻰ ﻏﻨﻰ &= #65175;ﺮ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺫﺍﺕ ﺧﻮﺩ،ﺩﺭ &#= 64344;ﺎﮐﺴﺎﺯﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ،ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﻌﻘﻞ &= #65261; ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65199; ﺑﻴﺸﺘﺮ ﺑﺎﻟﻔ&#= 65228;ﻞ،ﺩﺍﺩه اﻯ ﺍﺿﺎﻓﻰﺧﺪ= 5165;ﻭﻧﺪﺑﺴﺎﻟﮑᥴ= 6;ﻥﭘﻴﺸﺮﻓﺘﻪﺍ&= #65203;ﺖ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5239;ﺮﻥ 18</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span la= ng=3DFA style=3D'mso-bidi-language:FA'>ﻣﺒﺎﺭﺯA= 257; ﺭﻭﻣﺎﻧﺘﻴﺴ᥽= 0; ﺑﺎ ﻋﻘﻞ ﻭ ﺁﺭﻣ= ﺎﻧﻬﺎﻯ ﻋﻠﻤﻰ،ﻧﺘﻮﺍA= 255;ﺴﺖ ﺭﻭﺡ ﻋﺼﺮ ﻋﻘﻞ = ﺭﺍ ﻭﺍﮊﮔﻮﻥ ﮐﻨﺪ. = ﺭﻭﻣﺎﻧﺘﻴﺴﻢ ﻋﺮﻓﺎﻥ ﻧﻈﺮﻯ&#= 1548;ﻭﺑﺎ ﺭﻧﮓ ﻣﺬﻫﺒﻰ ﻣ&= #65204;ﻴﺤﻴﺖ ﺩﺭ ﺍﺭ</span><span lang=3DAR-SA>ﻭﭘ= ﺎﻯ ﻋﻠﻤﻰ ﻧﺸﺪه ﺒ&#= 65262;ﺩ. ﻭ ﺩﺭ ﻗﺮﻥ19 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻣﺒﺎﺭﺯA= 257; ﺁﺭﻣﺎﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺩ&#= 65165;ﻣﻪ ﺩﺍﺷﺖ ﻭ ﺟﺎﻣﻌ&= #65258; ﻭﺳﻴﺎﺳﺖ،ﺑﻴA= 208;ﺘﺮ ﺩﻭﺭ ﺍﺯ ﻋﺮﻓﺎ&= #65253; ﭘﻴﺶ ﻣﻴﺮﻓﺖ. ﻣ= ﻴﺪﺍﻧﻴﻢ ﻧﻮﻉ ﺑﺸﺮﻯ(ﻣُ&#= 1579;ل )ﺑﻀﻢ ﻣﻴﻢ ﺍﻓﻠ= ﺎﻃﻮﻧﻰ،ﻭ ﺁﺭﻣﺎﻧﻬﺎﻯ ﻋ&#= 65240;ﻠﻰ ﻣﺤﺮﻙ ﺑﺸﺮ ﺩﺭ = ﻣﺴﻴﺮ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ&#= 1548;ﻣﺮﺍﺣلی ﺮﺍ ﺩﺍﺷﺖ. ﻣُث&#= 1604; ﻭ ﺁﺭﻣﺎﻧﻬﺎﻯ &= #65165;ﺟﺪﺍﺩﻯ ﺍﻗﻮﺍﻡ ﺑﺪﺍﺋ&#= 65264;،ﻭ ﻣُثل ﻭ ﺁﺭﻣ</span><span lang=3DAR-SA>ﺎﻧﻬﺎﻯ ﺍﻓʌ= 48;ﺎﻃﻮﻥ ﺩﺭﺳﻠﻮﻙ ﺍﺭﺍ&#= 65193;ﻯ،ﻭ ﻣُثل ﻭ ﺁﺭﻣﺎA= 255;ﻬﺎﻯ ﻋﻠﻤﻰ ﺩﺭﮐﺸﻒ &= #65239;ﻮﺍﻧﻴﻦ ﺑﺮﺗﺮ ﻧﻴﻮﺗﻮ&#= 65255;ﻰ ، ﻭﮐﻨﺘﺮﻝ ﺑﻴ&#= 65208;ﺘﺮ ﻃﺒﻴﻌﺖ ﻭﻏﺎﺭ&#= 65173; ﺁﻥ ﻭ ﻣُثل ﻧﻈ= 5198;ﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﻭﺩﺭ ﻋﺮﻓﺎﻥ ﻋﻤﻠﻰ &= #65193;ﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ. ﻭ ﻣ= ;ُثل ﻫﺎﻯ ﺍﺧﻠﺎﻕ ﻭ&= #65215;ﻌﻰ ﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻫ&= #65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ. ﻭ ﻣ= ُثل ﻭ ﺁﺭﻣﺎﻧﻬﺎﻯ &= #65203;ﻴﺎﺳﻰ ﻭ ﺣﻖ ﻃﺒﻴﻌﻰ ﻓ= ﺮﺩ ﺑﺸﺮﻯ،ﺩﺭ ﺑﻴ= 5254; ﺩﻧﻴﺎ ﭘﺮﺳﺘﺎ&#= 65253; ﭘﻴﺮﻭﺍﻥ ﻣﮑﺘ&#= 65168; ﻟﺬﺕ ﻓﮑﺮﻯ ﮔﺮ&= #64380;ﻪ ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﺮ&= #65165;ﺣﻞ ﺗﺎﺭﻳﺨﻰ،ﻫﻤ@= 381;ﻨﺎﻥ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑ= ﻌﺪﻯ ﺟﺮﻳﺎﻥ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺍﻓﺮﺍﺩ ﺷﺎ&= #65267;ﺴﺘﻪ ﻭﻣﻨﺎﺳﺐ ﺁﻥ ﺩ&= #65197; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﺮﺑﻮﻃﻪ ﻫﺴﺘ&#= 65256;ﺪ،ﺍﺩﺍﻣﻪ ﺩﺍﺷﺘﻪ ﻭﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﻫ= ﻤﭽﻨﺎﻥ ﻣﺮﺍﺗﺐ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﻮﻟﺎﻳﺖ ﺑﺸﺮ&#= 65263; ﻣﻴﺮﺳﻨﺪ،ﻭ ﺍ= 5235;ﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ، ﺷﺎ= 5267;ﺪ ﺑﻴﺶ ﺍﺯ ﻫﺰﺍﺭ = ﺗﻮﻟﺪ ﺑﺸﺮﻯ، ﺑﻌﻨﻮ= 5165;ﻥ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺑﺪﻭﻥ ﻗﻬﻘﺮﺍ&#= 65169;ﻮﺩه اﻧﺪ،ﮐﻪ ﭘس اʋ= 99; ﺭﺳﻴﺪﻥ ﻃﺒﻴﻌﻰ ﺑﻌﻘﻞ &= #65261;ﻗﺪﺭﺗﻬﺎﻯ ﻟﺎﺯﻡ،ﺑﺮﺍﻯ = 5175;ﮑﺎﻣﻞ ﺍﺭﺍﺩﻯ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺁﻧﮕﺎA= 257; ﺃﻧﺪﮐﻰ ﺟﻠﻮﺗ&#= 65198; ﻣﻴﺮﻭﻧﺪ ﻭﻫﻤ&#= 64381;ﻨﺎﻥ ﺑﻘﻴﻪ ﺩﺭ ﺗﻠﺎ&= #65205; ﺗﻌﺎﻟﻰ ﻃﺒﻴﻌ&#= 65264; ﺑﺎ ﺳﻠﻮک ﻄﺒﻴ&#= 65228;ی هستند. ﻭﻟﻰ ﺑʋ= 98;ﺧﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﻗﻞ ﺷﺪﻩ،ﮐﻪ ﻋﻘﻞ &#= 65191;ﻮﺩ ﺭﺍ ﻋﻠﻴﻪ ﻣﻨﺎ&= #65235;ﻊ ﺃﺑﺪﻯ ﺑﮑﺎﺭ ﻣ&= #65268;ﮕﻴﺮﻧﺪ. ﺯﻳﺮﺍ ﺟﻬﻨّﻢ &#= 64344;ﺮﻭﺭﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﻫﻢ ﺍﮐ&= #65256;ﻮﻥ ﺑﮑﺎﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ، ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺗ&= #65262;ﻟﺪ ﺑﺪﺗﺮ ﺁﻳﻨﺪﻩ &= #65153;ﻧﻬﺎ ﺑﺠﻬﺎﻥ ﺍﺳﺖ. ﻭ= ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺍﺗّ&#= 65188;ﺎﺩ ﻣﻘﺪس ﺳﺎﻟﮑﺎ= 5253; ﺃﻧﺪﻙ،ﺩﺭﻫﺮ = 5251;ﺮﺣﻠﻪ ﺳﻠﻮکی ﺸﺸﮕﺎA= 255;ﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ، ﻭﺩﺍﻧﺘﺎ ﻭ ﻣﻴ&= #65176;ﺮﺍﺋﻴﺴﻢ و ﺑﻮﺩﻳﺴم ﻮ ﺯ&#= 65197;ﺩﺷﺘﻴﺴﻢ ﻭﻣﺴﻴﺤﻴّﺖ ﻭ &#= 65251;ﺴﻠﻤﺎﻧﻰ ﺑﺴﻠﻮﻙ،ﻭ ﻧﻪ &#= 65251;ﺴﻠﻤﺎﻧﻰ ﺭﺳﻤﻰ ﻭ ﺍﺳﻤﻰ = ﻭﺍﺩﻋﺎﺋﻰ،ﺩA= 197; ﻫﻤﻪ ﻣﺬﺍﻫﺐ ﺳ&= #65256;ّﻰ ﻳﺎ ﺷﻴﻌﻰ ﺁﻧﻬ&= #65166;،ﻭ ﺑﺎﻫر ﺍﺳﻢ ﺩﻳ&#= 64405;ﺮﻯ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺍ= ﻳﻦ ﺍﺗّﺤﺎﺩﻫﺎﻯ = 5255;ﺎﻣﻘﺪس ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻴﺮﻭﻯ ﺣﺎﮐﻢ ﺑﺮ ﺍﻣﻮ&= #65197; ﺟﺎﻣﻌﻪ ﻫﺎ ﺷﻮ&= #65193;. ﻭ ﻳﮑﺪﻳﮕﺮ ﺭﺍ = ﻭﺍﮊﮔﻮﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; ﻧﻪ ﻓﻘﻂ ﺁﺭﺯﻭ&= #65259;ﺎﻯ ﻣﻮﺭﺩ ﻭﻋﺪﻩ ﺧ&= #65262;ﺩﺭﺍ ﺗﺤﻘﻖ ﻧﻤﻴﺪﻫ&#= 65256;ﺪ،ﮐﻪ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ &= #65169;ﺪﻫﻨﺪ. ﻭ ﻳﺎ ﻧﻤﻰ ﺗﻮﺍ= ﻧﻨﺪ ﺑﺪﻫﻨﺪ. ﻟﺬﺍ ﻧ= ﻴﺮﻭﻫﺎﻯ ﺟﺪﻳﺪ ﻣﺘّﺤﺪ &#= 65165;ﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪ،ﺟ= 5166;ﻯ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﮕ&= #65268;ﺮﻧﺪ. ﭼﻪ ﺑﻬﺘﺮ ﺑﺎﺷ&= #65194; ﻳﺎ ﺑﺪﺗﺮ. ﺑﺎﺯ= ﺩﺭ ﺭﺍﻩ ﻃﺒﻴﻌﺖ ﺗ&= #64401;ﺎﻣﻞ ﺟﺎﻣﻌﻪ،ﻭ ﺗﮑ= 5166;ﻣﻞ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ &= #65191;ﻮﺩ ﻧﻴﺴﺘﻨﺪ. ﻭﺍﺯ = ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ ﺳﺎ&= #65247;ﮑﺎﻥ ﺳﻄﺢ ﻋﻘﻞ ﺧﻮﺩ&= #65197;ﺍ،ﺑﺎ ﺗﻤﺎﻡ ﻗﻮﺍﻯ ﺣ&= #65268;ﺎﺗﻰ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65256;ﺪ. ﭼﻪ ﺭﺳﺪ که ﭙس اﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&#= 65197; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﻓ&= #65204;ﺦ ﻣﻌﻨﻮﻯ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻏﻴﺮﺳﺎﻟﻚ ﺗﮑ&#= 65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭ ﻋﻤﻠﺎ ﺗﺎﺭﻳﺦ &= #65191;ﻮﺩﺭﺍ ﺍﺯ ﻧﻮ ﺗﮑﺮﺍﺭ = ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺍﮔﺮ ﺗﺎﺭﻳ&= #65190; ﺗﮑﺮﺍﺭﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﻨﺪ،ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺻﺤ&= #65268;ﺢ ﺍﺳﺖ. ﻭ ﺍﻟّﺎ ﺩ= ﺭ ﺍﻣﻮﺭ ﺩﻳﮕﺮ ﻫ&= #65204;ﺘﻰ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻴﭻ ﮔﺎﻩ ﺷA= 198;ﺍﻳﻂ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﺗﮑﺮﺍﺭﻯ ﺩﺳﺖ &= #65169;ﺪﻫﺪ. ﻭﻟﻰ ﺗﮑﺮﺍﺭ ﺑ&= #65208;ﮑﻞ ﻫﺎﻯ ﺩﻳﮕﺮ،ﻫ= 5252;ﻴﺸﻪ ﻭ ﺣﺘﻰ ﻫﺮ ﻟﺤﻈ= ﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﺟﺎ&= #65197;ﻯ ﺍﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﮔﺮ ﻫﻨﺮ ﻭ ﺷﻌﺮ ﻭﺩ= ﻳﻦ ﺭﺳﻤﻰ ﻭ ﺳﻠﻮﮐ&= #65264;،ﺻﺤﻨﻪ ﻫﺎﻯ ﻣﻮﺭﺩ ﻓﻌ&= #65166;ﻟﻴﺖ ﻋﻘﻠﻴّﻮﻥ ﻣﺎ= 5193;ﻩ ﮔﺮﺍ ﻧﻴﺴﺖ، ﻭ&#= 65247;ﻰ ﻗﻮﺍﻯ ﻗﺪﻳﻤﻰ &= #65227;ﻘﻞ ﻫﻤﭽﻨﺎﻥ ﺑﻤﻮ&#= 65165;ﺯﺍﺕ ﻧﺪﺍﻯ ﻗﺪﻳﻢ،= 5165;ﻳﻤﺎﻥ ﺭﻭﻣﺎﻧﺘﻴﺴﻢ &#= 65169;ﺎ ﻗﺪﺭﺕ ﭘﻴﺸﻴﻦ &= #65261;ﺗﺎﮐﻨﻮﻥ ﻧﻴﺰ ﺍﺩﺍﻣﻪ ﺩ&= #65165;ﺭﺩ. ﮔﺎﻫﻰ ﺣﺪّ ﻭﺳ&#= 65220;ﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑﺪﺍ&#= 65253; ﺗﻠفیق ﺩﻳﻦ ﻭA= 193;ﻧﻴﺎ ﻣﻴﮕﻔﺘﻨﺪ . ﻳﺎ= ﻋﻘﻞ ﻣﺎﺩﻯ ﻭ ﺍﻟﻬﻰ&= #1548;ﻭ ﻳﺎ ﻋﻠﻢ ﻭﻓﻠﺴ&= #65236;ﻪ ﻭ ﻳﺎ ﻋﻠﻢ ﺑﺎ ﺩ= ;ﻳﻦ ﺗﻠﻔﻴﻖ ﻧﻤﺎﻳ&#= 65256;ﺪ. که هیچ ﮐﺪﺍﻡ ʌ= 51;ﻮﻓﻘﻴت ﺁﻣﻴﺰ ﻧﺒﻮﺩﻩ&#= 1548;ﻭ ﭘﻴﭽﻴﺪﮔﻴﻬﺎ= 5263; ﻋﻘﻠﻰﺁﻧﺎﻥ ﻋ&#= 65212;ﺮ ﺣﺎﺿﺮ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﮐﺮﺩﻩ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺗﻔﮑّﺮﺍﺕ ﻣﻨ= 5166;ﺳﺐ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﻓﺼ= ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ،ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ &= #65261; ﺭﺍﻳﺞ ﻣﻴﮕﺮﺩ&#= 65193;،ﺁﺭﺯﻭﻫﺎ ﻭ ﺭﺍﻩ ﺣﻞ ﻫﺎﻯ= ﺟﺪﻳﺪﻯ ﻣﻴﺎﻧﺪﻳﺸﺪ،@= 400;ﻪ ﺭﺑﻄﻰ ﺑﺴﻠﻮک اﻟﻬﻰ ﻧﺪﺍﺭﺩ. &= #64344;س ﻗﻮﺍﻧﻴﻦ ﻣﺎﺩ&#= 65263; ﻭﺗﺨﻴّﻠﻰ ﻭ ﻭ&#= 65215;ﻌﻰ ﻣﺘﻐﻴّﺮ ﺭﺍ ﭘ&#= 65268;ﺸﻨﻬﺎﺩ ﻣﻴﮑﻨﺪ،ﻭﻫﺮA= 199;ﻣﺎﻥ ﮔﺮﻭﻫﻰ ﻣﺘﺤﺪ&#= 1548;ﺩﺭ ﻓﮑﺮ ﻭ ﻋﻘﻴﺪه &= #65262;ﻋﻘﺪه ﻫﺎ ﺑﺤﮑﻮﻣﺖ ﻭ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺴﻠﻂ ﻣﻴﺮʌ= 03;ﻨﺪ. ﺗﺎ ﻧﻮﺑﺖ ﺩﻳﮕ&= #65198;ﻯ ﺑﺮﺳﺪ. ﻭ ﺩﻳﮕﺮ= ﻯ ﺁﻧﺎﻥ ﺭﺍ ﺳﺮﻧ&= #64405;ﻮﻥ ﻭ ﺑﮑﻨﺠﻰ ﻣﻴﻔ&= #65198;ﺳﺘﻨﺪ. ﺗﺎ ﭼﻪ ﺩﮔﺮﮔﻮ&= #65255;ﻰ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻓ&= #64401;ﺮﻯ ﻭ ﺳﻴﺎﺳﻰ ﺧﻮﺩ = ﺑﻨﻤﺎﻳﻨﺪ. ﻭﺑﺎ ﺭﻧﮓ ﻭ ﺭﻭ= ﻯ ﺩﻳﮕﺮﻯ ﻭﺍﺭﺩ &= #65211;ﺤﻨﻪ ﻣﺒﺎﺭﺯﻩ ﺷﻮﻧ&#= 65194;. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﮐﺎﺭﻣ&#= 65166;ﺋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﻋﻬﺪﺍﻟﺴت ﺘﻮ= 5247;ﺪ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65235;ﺮﺍﻣﻮﺵ ﮐﺮﺩه اﻧﺪ. ﺑﺎ&#= 65267;ﺪ ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﮐﺴﺐ ﺗﮑﺎﻣﻞ ﺳ&= #65248;ﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ ﮐﺮﺩ&= #1607; اﻧﺪ،ﮐﻪ ﺑﺂﺧA= 198;ﻳﻦﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻋ&= #65260;ﺪ ﺍﻟﺴتی ﺪﺍﺷن = 7; اﻧﺪ. ﮐﻪ ﺩﺭ ﺗﻮ= ﻟﺪﺑﻬﺘﺮﺑﻌﺪ= 5263;، ﺑﺘﺠﺴّﻢ انسا= ;نی ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺁ&= #65191;ﺮ ﺧﻮﺩ ﺩﺭﺗﺴﻠﻴ&#= 65250; ﺑﺎﺷﺪ. ﻭﻟی ﺒﺪ&= #65261;ﻥ ﻋﻤﻞ ﻧﻤﻰ ﮐﻨﻨ&= #65194; ﻭﻓﺮﺍﻣﻮﺷﻰ ﻋ&#= 65260;ﺪ ﺍﻟﺴت کرﺩه ا᥽= 5;ﺪ. ﺯﻳﺮﺍ ﺍﮔﺮ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﻠﻮﮐﻰ ﻧﻤʌ= 64; ﺩﺍﺷﺘﻨﺪ،ﺍﻳ= ﻨﻚ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﺟﺪﻳﺪ ﮐﻨﻮﻧﻰ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﮐﺎﻓﻰ ﻣﺘﻮﻟﺪ &= #65255;ﻤﻴﺸﺪﻧﺪ. ﻣﮕﺮ ﻫﻤﺎﻥ ﺍﻓ&= #65198;ﺍﺩﻯ،ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺍﻭ= ﻟﻴﻦ ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ،ﺩﺭ &#= 65267;ﻚ ﭘﻴﺮ ﺣﺴﻴﻨﻰ ﺑ&= #65262;ﻟﺎﻳت ﺁﺩﻡ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ،ﺩﺭ ﺩﻳﺎﻧﺖ ﻭﺩﺍﻧ&#= 65176;ﺎﻯ ﻫﻨﺪﻭ،ﮐﻪ ﻫﻨ= 5262;ﺯ ﺍﺯ ﺁﻧﻬﺎ ﻫﺴﺘ&= #65256;ﺪ،ﻧﺮﺳﻴﺪه اﻧﺪ. ﻭ ﺍﮔﺮﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻘﺪﻣ&#= 65166;ﺗﻰ ﺭﺍ ﺩﺭ ﭼﻨﺪ ﺗﻮ= ﻟﺪ ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ،ﺑﺨﺼﻮʌ= 09; ﺍﮔﺮ ﭘﻨﺞ ﺑﺎﺭ = ﺩﺭ ﭘﻨﺞ ﻭﻟﺎﻳت ﺴ&#= 65248;ﻮﮐﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﺗﺎﺭﻳﺦ ﺑﺸﺮ،= 5169;ﮑﻤﺎﻝ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﻨﺪ، ﻭ ﻫﺮ &= #65169;ﺎﺭ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮ&= #65193;ﺭﺍﮐﻪ ﺍﺟﺮﺍ ﮐﺮﺩه ﺒ&#= 65166;ﺷﺪ. ﺁﻧﮕﺎﻩ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﺟﺪﻳﺪ ﺷﺸﻢ ﺩﺭ = ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ،ﺑﺸﻬA= 262;ﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﻣﻴﺮﺳﻨﺪ. ﺍﮔﺮ = ﻋﻬﺪﺭﺍﻟﺒﺴﺖ ﺧﻮﺩﺭﺍ ﺩﺭ ﮐﻤ&= #65166;ﻝ ﻃﺮﻳﻘﺖ ﻣﺴﻴﺤ&#= 65264;، ﮐﻪ ﻋﻬﺪﺍﻟﺴﺘ&#= 65264; ﺭﺍ ﺑﺎ ﻧﻮﺭ ﻣﺼ= ﻄﻔﻮﻯ ﺧﻮﻳﺶ ﻣﺘﻌﻬّ= 5194; ﺩﺭ ﺁﻥ ﺗﻮﻟﺪ ﺑ= ﻴﺎﺩ ﺁﻭﺭﻧﺪ،ﻭ ﻓﻄ= 5198;ﺕ ﺗﮑﺎﻣﻞ ﺟﻮﺋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺭﻳﺎﺑﻨﺪ،ﻭA= 255;ﺨﻮﺍﻫﻨﺪﮐﻪ ﺑﺒﻬﺸت ﭽﻬﺎﺭ= 5249; ﺗﻮﻟﺪ ﺑﺎ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﻴﺸﺘﺮ ﺧﻮﺩﺭ&#= 65165;،ﺻﺮﻑ ﻟﺬﺕ ﺧﻮﺩ ﮐﻨﻨ&= #65194;. ﻭﮐﺮﺍﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺗﻠﻒ ﻧﻤﺎﻳﻨﺪ&#= 1548; ﮐﻪ ﺑﻘﻬﻘﺮﺍ ﺑ&= #65198;ﻭﻧﺪ. ﺁﻧﮕﺎﻩ ﭘس ﺍﺯ &= #65175;ﺠﺪﻳﺪ ﭘﻨﺞ ﺷﻬﻮﺩ ﭘﻴ&= #65208;ﻴن ﺨﻮﺩ، ﮐﻪ ﺷﻬﻮ&#= 65193;ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ،ﮐﻪ ﻧﺎﻡ ﺟﺪﻳﺪ ﭘﻨ&= #65182; ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ= ﻳﺎﻓﺘﻨﺪ،ﺁﻧ= 4405;ﺎﻩ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﻨﺪ. ﻭ ﺗﻌ= ﻬﺪ ﺟﺪﻳﺪ ﻭ ﻋﻬﺪ ﺍ= ﻟﺴﺘﻰ ﺗﺎﺯﻩ، ﺑﺎ ﻧﻮ&#= 65197; ﻗﺎﺋﻢ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺑﺎ ﺗﺠﺴّﻢ ﺍﻧ&#= 65204;ﺎﻧﻰ ﺍﻳﻦ ﻧﻮﺭ،ﺩﺭ &#= 65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺩﺭ ﺟﺴﻢ ﻣﻬA= 194;ﻯ ﻣﻮﻋﻮﺩ ﺩﺭ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﻫ= ;ﺮ ﻳﻚ ﺍﺯ ﺍﻭﻟﻴﺎ&= #65263; ﻣﻬﺪﻭﻯ ﺩﺭ</span><span dir= =3DLTR><br> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺯﻣʋ= 66;ﻥ ﺗﻮﻟﺪ ﺭﻭﺡ ﮐﺎ&= #65251;ﻞ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺍ&= #65251;ﺮﻭﺯ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﭘس ﺍﺯ ﺗﺄﺳﻴس &#= 65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﺑﻨﻮﺭ = 5197;ﺏ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻨﺪ. ﮐﻪ ﻋﻬﺪ ﺍﻟﺴﺖ = ﺟﺪﻳﺪﻯ ﺑﺎ ﻧﻮﺭ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﻧﻴﺰ</span><span dir=3DLTR></span><span lang=3DFA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺍﺷﺘ= ;ﻪ ﺑﺎﺷﻨﺪ ﺗﺎ ﺩﺭ = ﺗﺠﺴّﺪ ﺍﻧﺴﺎﻧﻰ ﮐﺎﺷ&#= 65234; ﻧﻮﺭ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ،ﻳ= 5166; ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺁﻥ ﻭﻟﺎﻳﺖ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﻭﻟﺎﻳﺖ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻬ&= #65194;ﻯ،ﺑﺎﺯ ﺗﺴﻠﻴﻢ ﮔﺮﺩﺩ. = ﻭ ﺑﻬﺮ ﻧﺤﻮﻯ ﮐﻪ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻧ= ﻮﻉ ﺟﺎﺭﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﻫﺪﻑ ﺭﺳﻴ&= #65194;ﻥ ﻣﺮﺣﻠﻬﺎﻯ ﺑﺘ&#= 65184;ﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﺍ&= #65203;ﺖ. ﻭﻧﻪ ﻳﻚ ﺑﺎﺭﻩ = ﻭ ﺩﺭ ﻳﻚ ﺗﻮﻟﺪ ﻧ= ﻮﻋﻰ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺎ ﺃﺑﺪ ﺑﻰ = 5255;ﻬﺎﻳﺖ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺗﺎ = ﺍﻟﻠﻪ ﻓﺮﺍﻭﺍﻥ ﺩﺭﭘ&#= 65268;ش هستند. ﺗﺎﺯﻩ ʋ= 65;لله ﻨﻴﺰ ﻳﻌﻨﻰ ﻫﻤ&= #65166;ن ﺨﺪﺍﻭﻧﺪ (ﻫﻮ)ﺧ= ﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﻧ&= #65268;ﺴﺖ. ﻭﻫﺮﮔﻮﻧﻪ ﺗﺼ&#= 65262;ﺭ ﻣﺎ ﺍﺯ ﻋﻮﺍﻟﻢ = ﻭﺟﻮﺩﻯ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺩﺭ ﻋّﻤاء ﻏﻴﺮﻗʋ= 66;ﺑﻞ ﺩﻳﺪﻥ،ﭼﻮﻥ ﭼ= 5208;ﻤﻬﺎﻯ ﺍﻋﻤﻰ ﻭﮐﻮﺭ،= 5261; ﺩﺭﻋﺎﻟﻢ ﻋﺪﻡ &= #65251;ﺎﺳﻮﺍﻩ ﺩﺭ ﻫﺎﻫﻮﺕ ﺍﺳ&= #65174; ﮔﻮﺋﻰ ﺑﺮﺍﻯ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﺸﻢ ﻧﺎﻇﺮ A= 193;ﺭﺗﺎﺭﻳﮑﻰ ﻣﻄﻠﻖ،ﺧﺪﺍﻭA= 255;ﺪ ﻫﻮ ﺭﺍ ﺑﺨﻮﺍﻫ&= #65256;ﺪ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﮐ&= #65256;ﻨﺪ،ﮐﻪ ﺑﺎﺯ ﺑﺎ ﺿﻤﻴﺮ = ﻏﺎﻳﺐ ( او) ﺧﻮﺍﻫﺪ ﺑﻮ= ﺩ. ﻭ ﺍﻟﻠﻪ ﻋﺮﺑﻰ = ﺷﺪﻩ ﺃﻫﻮ ﺩﺭ ﺃﻫﻮﺭ&= #65251;ﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻣ&= #65166;ﺩﺍﻡ ﺑﺎ ﻣﮑﺎﺗﺐ ﻏﻴ&= #65198; ﺍﻟﻬﻰ ﭘﻴﺸﺮﻓ&#= 65176;ﻪ ﺩﺭ ﻣﺎﺩﻩ ﮔﺮﺍ&= #65163;ﻰ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮ&#= 65267;ﻢ،ﮐﻪ ﺧﻮﺩ ﻗﻬﻘﺮﺍ ﺑ&= #65198;ﻧﺪﻩ ﻧﺴﻠﻬﺎﻯ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺍﺳﺖ. ﻭﻟﺬﺍ ﺗﮑ= ﺎﻣﻞ ﺍﻣﺮﻭﺯ ﺷﺎﻫﺪ &= #65239;ﺎﺋﻢ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ = ﺑﺸﺮﻯ،ﺍﮔﺮ ﺑﻌﻬﺪ ﺍﻟﺴﺖ ﺧ&= #65262;ﺩ ﻋﻤل ﻨﮑﻨﺪ،ﻭ = 5165;ﮔﺮ ﻓﺮﺽ ﮐﻨﻴﻢ،ﮐ= 5258; ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻭﺳﻠﻮک اﻟﻬی ﺁﻥ ﻣﺎﻧ= 5256;ﺪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﻫﺮﮔﺰ ﭼﻨﻴﻦ ﻧ&= #65192;ﻮﺍﻫﺪ ﺑﻮﺩ، ﺁﻧﮕﺎﻩ &#= 65193;ﻭﺑﺎﺭﻩ ﺑﻘﻬﻘﺮﺍﻯ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﺑﻨﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭ ﺑﺪﺗﺮ ﺧﻮﺍﻫ&= #65256;ﺪ ﺭﺳﻴﺪ. ﻭ ﻟﺬﺍ ﮐ= ;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﻣﺮﻭﺯ &= #65169;ﺸﺮﻯ،ﺑﺎﻳﺪ ﺁﻧﻘﺪﺭ ﺫﺧﻴﺮ&#= 65257; ﺁﺧﺮﺕ ﺍﺯ ﺧﺪﻣ&= #65166;ﺕ ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﺗﺰﮐﻴﻪ ﻫﺎ&= #65263; ﻋﻤﻴﻖ ﺗﺮ ﺭﻭﺍ&= #65253; ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮ&= #65193;،ﺣﺘﻰ ﺍﮔﺮ ﺭﻭﺡ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺗﻮﺍﻥ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ &= #65227;ﻬﺪﺍﻟﺴت ﺨﻮﺩ ﺧﻮﺍﻫﺪ ﺍ&= #65235;ﺘﺎﺩ. ﻭ ﮐﺸﺶ ﻟﺎﺯﻡ ﺭ= ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;. ﭘس ﺑﺎ ﺗﻘﻠّﺐ &#= 65251;ﺪﺭسه اﻯ ﺍﮔﺮ ﮐﺴﻰ ﻧ&= #65192;ﻮﺍﻫﺪ ﺗﻌﺎﻟﻰ ﺷﻬﻮﺩ&#= 65263; ﻗﺎﺋﻢ ﺑﺮﺳﺪ،= 4400;ﻪ ﺍﻣﮑﺎﻥ ﺁﻥ ﻧﻴ&= #65200; ﻧﻴﺴﺖ، ﺁﻧﮕﺎ= 5257; ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎ&= #65175;ﺮ ﺳﻘﻮﻁ ﺣﺘﻤﻰ ﺩ&= #65197; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﻗﺮﻥ 19 </span><span lang=3DFA style=3D'mso-bidi-langua= ge:FA'>ﺳﻪ ﻃﺒﻘﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺩﺭ ﺍﺭﻭﭘﺎ ﭘﻴ&= #65194;ﺍ ﺷﺪ،ﮐﻪ ﻫﻤﭽﻨ= 5166;ﻥ ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ. = ﮔﺮﻭﻩ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ ﻣﺨﺎﻟﻒ ﻫﺮ ﺍﻧ&= #65240;ﻠﺎﺏ ﻭﺗﻐﻴﻴﺮ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭ ﺷﻮﺭﺷﻬﺎﻯ ﺣ&= #65200;ﺑﻰ،ﮐﻪ ﺑﺎ ﺩﺍﺷﺘﻦ ﺃﮐ&= #1579;رﻳّﺖ،ﺯﻣﺎﻧ= ﻰ ﺣﮑﻮﻣﺖ ﺩﺍﺷﺘ&#= 65256;ﺪ. ﺍﻳﻦ ﮔ</span><span lang=3DAR-SA>ﺮﻭ= ﻩ ﻭﻫﺮ ﮔﺮﻭه ﺪﻳ&#= 64405;ﺮﻯ ﺍﺗّﺤﺎﺩ ﻧﺎﻣ= 5240;ﺪس ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺍﻧﺴﺎﻧﻬﺎ ﮐﻪ &= #65193;ﺭ ﻳﻚ ﮐلاس ﺍﺯ ﻟ= 5188;ﺎﻅ ﺗﺎﺭﻳﺦ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻧﻤﻰ ﺑﺎ&= #65207;ﻨﺪ. ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ ﻫﻤﻴﺸﻪ ﻣﺨﺎﻟ&#= 65234; ﻫﺮ ﺃﻣﺮ ﺟﺪﻳﺪ = ﺩﺭﺟﺎﻣﻌﻪ ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳ&= #65198;ﺍ ﻣﻨﺎﻓﻊ ﺁﻧﻬﺎ &= #65193;ﺭ ﺧﻄﺮ ﺩﮔﺮﮔﻮﻧ&#= 65264; ﻣﻰ ﺍﻓﺘﺪ. ﻭ ﻫﺮ= ; ﺟﺪﻳﺪ ﻧﻮﻋﻰ،ﻗﺼﺪ ﺳ= 5198;ﮐﻮﺏ ﻗﺪﻳﻢ ﺗﺮ ﺭﺍ ﺩ= ﺍﺭﺩ. ﭘﻴﺮﻭﺍﻥ ﻣﺬﻫ&#= 65170;ﻰ ﻗﺸﺮﻯ ﺗﻤﺎﻣﻰ &= #65165;ﺩﻳﺎﻥ ﺭﺳﻤﻰ ﺍﺯ ﺍﻳﻦ = ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﻧﻤﻰ ﺧﻮﺍﻫﻨ&= #65194; ﺍﺯ ﻋﺎﺩﺍﺕ ﻭ ﻋ= ﻘﺎﻳﺪ ﻭ ﺑﺎﻭﺭﻯ ﻫﺎﻯ = ﺧﻮﺩ ﺻﺮﻑ ﻧﻈﺮ ﮐﻨﻨ&= #65194; ﭼﻪ ﺧﻄﺮ ﻣﺠﺎﺯ&= #65165;ﺕ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;، ﮐﻪ ﺁﺧﻮﻧﺪﻯ ﻣ&= #65196;ﻫﺒﻰ ﻗﺸﺮﻯ ﻣﺪﺍﻡ ﺍ&= #65199; ﺁﻥ ﻣﻴﮕﻮﻳﺪ،= 5267;ﺎ ﺧﻄﺮ ﺿﺮﺭ ﺩﺭﻣ&= #65262;ﻗﻌﻴّت اﺟﺘﻤﺎﻋﻰ ﻭ ﺍ&#= 65239;ﺘﺼﺎﺩﻯ ﺁﻧﻬﺎﺭﺍ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65193;ﺭ ﺑﺮﺩﺍﺷﺘﻪ ﺑﺎ&#= 65207;ﺪ. ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ = ﻋﺮﻓﺎ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﭘ&= #65268;ﺮﻭﺍﻥ ﺣﻘﻴﻘﺖ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺳ= 5256;ّﺖ ﺧﻮﺩﺭﺍ ﺩﺭ ﻋﺎ&= #65193;ﺍﺕ ﻗﺒﻠﻰ ﻧﻤﻰ ﺩﺍ&= #65255;ﻨﺪ،ﮐﻪ ﺍﮔﺮ ﺑﺮﺧﻰ ﺻﻮ&= #65235;ﻴﻪ ﻇﺎﻫﺮﻯ ﭼﻨﻴﻦ &= #65251;ﻴﮑﻨﻨﺪ، ﻓﺮﻕ ﭼﻨﺪﺍﻧﻰ &= #65169;ﺎ ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65193;ﻳﻨﻰ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺣ= ﺘﻰ ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﺗﺼﻔﻴﻬﺮﻭﺍ&#= 65253; ﮐﻪ ﺗﺼﻮﺭﻣﻴﮑ&#= 65256;ﻨﺪ، ﺷﺮﻙ ﻭﺭﺯﻯ ﮐﺮ&= #65193;ﻩ،ﻟﺒﺮﻳﺰ ﺍﺯ ﮔﻨﺎﻩ ﺑﺮﺍ&= #65263; ﮐﺎﺭﻣﺎ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺯﻳﺮﺍ ﻫﺮ ﺳﺎﻟ&= #65242; ﺑﺎﻳﺪ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ ﻭ ﺑﺮﻭﺵ = ﺍﻭ ﻋﻤﻞ ﮐﻨﺪ،ﮐﻪ &#= 65251;ﻨﺎﺳﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺷﺮﺍﻳﻂ ﺭﻭﺣﻰ &= #65259;ﺮﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺷ&= #65166;ﻳﺪ ﺑﺴﺎﻟﻚ ﭼﻨﺎﻥ &= #65193;ﺳﺘﻮﺭﻯ ﻋﺒﺎﺩﻯ ﻭ ﺭﻭﺵ = ﺯﻧﺪﮔﻰ ﺑﺪﻫﺪ. ﮐﻪ ﻋﮑس = ﺁﻧﺮﺍ ﺑﺴﺎﻟﮑﻰ ﺩﻳﮕ&#= 65198; ﺩﺭ ﮐﻨﺎﺭ ﻫﻤﺎ&= #65253; ﺳﺎﻟﻚ ﻗﺒﻠﻰ ﻋ&= #65198;ﻓﺎ ﺍﺯ ﻟﺤﺎﻅ ﺗﺠﺎ&= #65197;ﺏ ﻋﻤﻠﻰ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩﺷﺎﻥ ﺍﺳﺖ، ﮐﻪ ﻫﻤﺎ&#= 65253; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻨﺘﻘﻞ ﮐﻨﻨﺪ. = ﻭ ﺍﻟّﺎ ﺳﺎﻟﻚ ﻫ&#= 65250; ﺍﮐﻨﻮﻥ ﺳﻠﻮﻙ &= #65251;ﻴﮑﻨﺪ،ﺍﮔﺮ ﺳﻠﻴﻘﻪ ﻭ ﺳﻄﺢ = ﻋﻘﻞ ﺍﻭ ﻧﺘﻮﺍﻧﺪ ﻣ&= #65262;ﺍﻓﻖ ﺑﺎ ﺩﺳﺘﻮﺭﺍﺕ &= #64344;ﻴﺮ ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﻧﺘ= ;ﻮﺍﻧﺪ ﺍﻭﺭﺍ ﺻﻤﻴﻤﺎ&#= 65255;ﻪ ﻋﺸﻖ ﻭﺭﺯﻯ ﻭ ﺍ= ﻃﺎﻋﺖ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ،ﻭ ﺍﻣﻴﺪ ﺑﺨﺶ ﻧﺠ&= #65166;ﺕ ﺍﻟﻬﻰ ﻭ ﺭﻭﺣﻰ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﺑﺪﺍﻧʋ= 94;. ﮔﺮﻭﻩ ﺩﻭﻡ ﺍﻧﻘﻠﺎﺑ&#= 65268;ّﻮﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197; ﻫﺮ ﺯﻣﺎﻥ ﺩﺭﺑ&= #65268;ﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ ﻧﻮﺁﻭﺭﻯ ﺩﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﻣﻨﺎﺳﺐ ﺁﺭﺯﻭ&#= 65259;ﺎ ﻭ ﻫﺪﻓﻬﺎی ﺁﻧ&#= 65260;ﺎ ﺑﺎﺷﺪ، ﻭ ﺑﺎﻳ&#= 65194; ﺑﺴﺮﻋﺖ ﻭﺑﺎ ﺍ&= #65175;ّﺤﺎﺩ ﮔﺮﻭﻫﻰ ﺗﺤﻘﻖ &= #65169;ﺪﻫﻨﺪ ﮔﺮﭼﻪ ﺍﻳﻦ ﺍﻓ&= #65198;ﺍﺩ ﺑﺘﺪﺭﻳﺞ ﺗﻐﻴ&#= 65268;ﺮ ﻋﻘﻴﺪﻩ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ &= #65193;ﺭ ﻧﺎﮐﺎﻣﻰ ﻫﺴﺘ&#= 65256;ﺪ،ﻣﮕﺮ ﭼﻨﺪ ﻧﻔﺮ ﺟﺎه &= #65220;ﻠﺐ ﺑﻴﻦ ﺁﻧﻬﺎ،ﮐ= 5258; ﺗﺼﻔﻴﻪ ﺭﻗﻴﺒ&#= 65166;ﻥ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. = ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﻫﺮ &= #65165;ﻧﻘﻠﺎﺑﻰ ﺍﻭﻟﺎﺩ ﻭ ﻋﺎﻣ&= #65248;ﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65197;ﺩ، ﻭ ﺍﺳﺘثناﺋﻰ A= 193;ﺭ ﺍﻳﻦ ﻋﺎﺩﺕ ﺍﻧ&= #65240;ﻠﺎﺑﻴّﻮﻥ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﺧ= ﻮﺩ ﻗﺎﻧﻮﻥ ﻣﻴﻨﻮ&#= 65267;ﺴﻨﺪ،ﻭ ﻗﺪﺭﺕ ﺍﺟﺮﺍﺋ&#= 65264; ﻭ ﺿﺮﺑﺘﻰ ﺩﺍﺭ&= #65255;ﺪ،ﻭ ﻫﺪﻓﻬﺎﻯ ﺷﺨﺼ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺍﮔﺮ ﮐﻪ ﺍﺳﺘﻌ&= #65252;ﺎﺭﮔﺮﺍﻥ ﻗﺪﺭﺗﻤﻨﺪ ﺧﺎ&#= 65197;ﺟﻰ ﻧﻴﺰ ﺁﻧﻬﺎ ﺭﺍ = ﻳﺎﺭﻯ ﺑﺮﺍﻯ ﻣﻮﻓﻘﻴ&#= 1617;ﺖ ﺑﺤﮑﻮﻣﺖ ﺭﺳﻴ&#= 65194;ﻥ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ &= #65169;ﺪﻭﻥ ﮐﻤک ﺨﺎﺭﺟﻰ ﻫ&#= 65250; ﻫﻴﭻ ﺍﻧﻘﻠﺎﺑ&#= 65264; ﺻﻮﺭﺕ ﻧﻤﻴﮕﻴ&#= 65198;ﺩ،ﻣﮕﺮ ﺷﻮﺭﺷﻬﺎﻯ ﻣﺤ&#= 65248;ﻰ ﻧﺎ ﺩﻭﺍﻡ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﮔﺮﻭﻩ ﺳﻮﻡ ﮐﺎﺭﮔﺮﺍ&#= 65253; ﺻﻨﻌﺘﻰ،ﻭﻳﺎ = 5259;ﺮ ﮔﺮﻭﻩ ﺣﺮﻓﻬﺎ&#= 65263; ﺟﺪﻳﺪﻯ،ﮐﻪ ﻧ= 5176;ﻴﺠﻪ ﭘﻴﺸﺮﻓﺖ ﻋﻠﻢ &= #65261; ﺻﻨﻌﺖ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻳﺪ. ﺯﻳﺮﺍ ﻣﻨﺒﻊ ﺩ&= #65197;ﺁﻣﺪ ﺭﮊﻳﻤﻬﺎ ﻣﺎﻟ&#= 65268;ﺎﺕ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﻳﻦ ᥵= 5;ﻮﻟﻴﺪ ﮐﻨﻨﺪﮔﺎﻥ ﺻﻨ&#= 65166;ﻳﻊ ﻭ ﭘﻮﻝ ﺳﺎﺯﺍﻥ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺘﺪﺭﻳﺞ ﺭﻫ&= #65170;ﺮﺍﻥ ﻣﺬﻫﺒﻰ ﻭ ﺳﻴﺎ&= #65203;ﻰ ﻭﻧﻈﺎﻣﻰ،ﻣﺰA= 193;ﻭﺭ ﻭ ﺣﻘﻮﻕ ﺑﮕﻴﺮ = ﺍﺗّﺤﺎﺩﻳﻪ ﻫﺎﻯ ﺻﻨﻌﺘﻰ ﻭ = ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﻣﻴﺸﻮ&#= 65255;ﺪ . ﮔﺮﻭﻩ ﮐﺎﺭﮔﺮ= ﻯ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺎ&= #65197;ﮐس ﻣﻄﺮﺡ ﺷﺪﻩ،ﻭ= 5247;ﻰ ﻋﻤﻠﺎ ﮐﺸﺎﻭﺭ&#= 65199;ﺍﻥ ﻭ ﮐﺎﺭﻣﻨﺪﺍﻥ &= #65261;ﻫﻤﻪ ﺣﺮفه ها ﻋﻨﺎʌ= 11;ﺮ ﻣﺰﺩ ﺑﮕﻴﺮ ﺭﻭ&= #65199;ﺍﻧﻪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻫﻤ= ﻴﺸﻪ ﺩﺭ ﺣﺪﻭﺩ ﺧﺮﺝ = ﺧﻮﺩ ﺩﺭﺁﻣﺪ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺍﮔﺮ ﮐﻤﻰ ﺑﻴ= ﺸﺘﺮ ﻣﺰﺩ ﺑﮕﻴﺮﻧﺪ&#= 1548;ﺧﺮﺝ ﻫﻤﺎﻥ ﺭﻓﺎﻩ ﺻ&= #65256;ﻌﺘﻰ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5193;ﻭﻟﺘﻬﺎ ﻭ ﺳﺮﻣﺎﻳﻪ ﺩﺍ&= #65197;ﺍﻥ،ﺑﻮﺳﻴﻠʌ= 58; ﺍﻳﻦ ﮐﺎﺭﮔﺮﺍ&#= 65253; ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ&#= 1607; اﻧﺪ. ﮔﺮﻭﻫﻬﺎ&#= 65263; ﺍﺗّﺤﺎﺩیه ﺻʌ= 56;ﻌﺘﻰ ﻭ ﺳﻨﺪﻳﮑﺎﺋﻰ &= #65169;ﺘﺪﺭﻳﺞ ﺍﻧﻘﻠﺎﺑﻰ ﻣﻴ&#= 64405;ﺮﺩﻧﺪ. ﺯﻳﺮﺍ ﻫﺮﭼﻨﺪ&#= 65263; ﺑﺮﺍﻯ ﺯﻳﺎﺩﻩ &= #65191;ﻮﺍﻫﻰ ﺩﺭ ﻣﺰﺩ، ﻭﺗﺄ&#= 65251;ﻴﻦ ﺷﺮﺍﻳﻂ ﺯﻧﺪﮔ&#= 65264; ﺑﻬﺘﺮ،ﭼﻮﻥ ﺧ= 5166;ﻧﻪ ﻭ ﺑﻴﻤﻪ ﻭﻓﺮﻫ&= #65256;ﮓ ﻣﻴﺨﻮﺍﻫﻨﺪ،@= 400;ﻪ ﭘﺮﺩﺍﺧﺖ ﺁﻥ ﺑ&= #65166; ﺳﺮﻣﺎﻳﻪ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺍﺭﺍﻥ ﻣ= ﺤﺎﻓﻈﻪ ﮐﺎﺭ ﻗﻄﺮﻩ ﻗﻄ&= #65198;ﻩ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. = ﻭ ﺗﺠﺮﺑﻪ ﺑﺂﻧﻬ&#= 65166; ﻧﺸﺎﻥ ﺩﺍﺩﻩ، &#= 64400;ﻪ ﮐﺎﺭﮔﺮﺍﻥ ﺗﻮ&#= 65239;ّﻔﻰ ﺩﺭﻣﻄﺎلبه کر= ;ﺩﻥ ﺑﻴﺸﺘﺮﻧﺪﺍﺭ= 5255;ﺪ. ﺣﺘﻰ ﻭﻗﺘﻰ ﺩﻭ&= #65247;ﺘﻰ ﮐﺎﺭﮔﺮﻯ ﭼﻮن کموﻧﻴﺴﻢ ﺑﺮʌ= 39;ﺮﺍﺭ ﮔﺮﺩﺩ،ﻫﻤﺎﻥ = 5259;ﺎ ﺗﺒﺪﻳﻞ ﺑﻄﺒﻘ&#= 65258; ﺳﻨّﺘﻰ ﻣﺤﺎﻓ= 5224;ﻪ ﮐﺎﺭ،ﺑﺎﺭﻫﺒA= 198;ﺍﻥ ﻣﺘﻨﻔّﺬ ﻣﻴﺸ= 5262;ﻧﺪ. ﻭ ﻳﺎ ﺍﺻﻮﻟﺎ ﺭ= ﻓﺎﻩ ﻃﻠﺒﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻫﺮ ﮔﺮﻭﻫﻰ ﺿﻌ&= #65268;ﻒ ﮐﻨﻨﺪﻩ ﻗﺪﺭﺕ &= #1579;رﻭﺕ ﻳﻚ ﺟﺎﻣﻌﻪ ﺍﺳ&= #65174;،ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑ&= #65176;ﻌﻬّﺪﺍﺕ ﻭ ﻣﺒﺎﺭﺯﺍﺕ ﻣ&= #65166;ﺩﻯ ﻭﻋﻘﻴﺪﺗﻰﺧﻮ= 5193;ﺩﺭﺟﻬﺎﻥﺑﭙ᥷= 8;ﺩﺍﺯﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﮔﺮ= ﻭﻩ ﺁﺯﺍﺩﻯ ﺧﻮﺍﻩ &= #65219;ﺒﻘﺎﺕ ﻣﺘﻮﺳﻂ ﮐﻪ ﻣُ&#= 65194; ﺯﻣﺎﻥ ﺷﺪﻩ،ﺭ= 5259;ﺒﺮﻯ ﺍﻧﻘﻠﺎﺑﺎت ﺮ= 5165; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ،ﺗﺎ ﺟ= 5166;ﻣﻌﻪ ﺭﺍ ﺍﺯ ﻗﻴﺪ ﻗﺎ= ﻧﻮﻥ ﻭ ﺳﻨّﺖ ﻭ ﻋﺎﺩ&= #65165;ﺕ ﺭﺍﻳﺞ ﻧﺴﻠﻬﺎ&#= 65263; ﻗﺒﻞ ﺁﺯﺍﺩ ﮐﻨ&= #65256;ﺪ،ﺗﺎ ﻋﻤﻠﺎ ﺧﻮﺩ ﻧﻴ&= #65200; ﻗﻮﺍﻧﻴﻦ ﻭﻗﻮ&#= 65165;ﺭﻩ ﻫﺎﻯ ﺟﺪﻳﺪ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ﺭﺍ ﺳﻨّﺘﻰ ﺟﺪﻳﺪ &#= 65169;ﻨﻤﺎﻳﻨﺪ. ﻫﻤﻴﺸﻪ ﺭﻫﺒﺮ&#= 65263; ﻫﺮ ﮔﺮﻭﻩ ﺍﻧﻘ&= #65248;ﺎﺑﻰ،ﺑﺎ ﺁﺯﺍﺩﻯ ﺧﻮﺍﻫ&#= 65166;ﻥ ﺑﺨﺼﻮﺹ ﺟﻮﺍﻧ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5259;ﺮﮔﺰ ﻧﻪ ﺁﺯﺍﺩﻯ ﺩﺭ&= #65203;ﺖ ﺭﺍ ﻣﻌﻨﻰ ﻣﻴﮑ&= #65256;ﻨﺪ،ﻭﻧﻪ ﺗﻮﺍﻥ ﺍﺟﺮﺍﻯ &= #65261;ﻋﺪﻩ ﻫﺎ ﻭﺁﺭﺯﻭﻫﺎ&#= 65263; ﺍﻧﻘﻠﺎﺑﻰ ﻭ ﺷ&= #65228;ﺎﺭﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺍﺗّﺤﺎﺩ ﻧﻴ&#= 65198;ﻭ ﻫﺎﻯ ﻣﺨﺎﻟﻒ، &#= 65191;ﻮﺩ ﻧﻴﺰ ﺑﺘﺪﺭﻳﺞ &= #65199;ﻳﺎﺩ ﻭﮐﺎﺭﺷﮑﻨﻰ ﺩ&#= 65197; ﮐﺎﺭ ﺍﻧﻘﻠﺎﺑ&#= 65268;ﻮﻥ ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ،ﻭ ﻫﻤﻴﺸﻪ ﺑﺎ ﻣﻘ&= #65166;ﻭﻣﺖ ﺍﮐﺸﺮﻳّﺖ ﻣﺮ= 5193;ﻡ ﺳﻨّﺘﻰ ﺭﻭﺑﺮ= 5261; ﻫﺴﺘﻨﺪ. ﮔﺮﻭﻩ = ﺟﺪﻳﺪ ﮐﺎﺭﮔﺮﻯ ﺻﻨﻌ&#= 65176;ﻰ ﻭﻣﺘﺨﺼﺺ ﮐﻪ ﺷ&= #65260;ﺮﻯ ﺍﺳﺖ،ﻭﻧﻪ ﭼﻮ= 5253; ﮐﺎﺭﮔﺮﺍﻥ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﺸﺎﻭﺭﺯﻯ،ﮐ᥽= 8; ﺩﻭﺭ ﺍﺯ ﻫﻢ ﻫﺴ= ﺘﻨﺪ،ﻭﺗﺠﻤّʌ= 28;ﺎﺗﻰ ﻧﺪﺍﺭﻧﺪ. ﺁﻧﺎ&= #65253; ﻋﻤﻠﺎ ﻭﺳﻴﻠﻪ &= #65165;ﻧﻘﻠﺎﺑﻴﻮﻥ ﺣﺰﺑﻰ ﻭ ﺷﻬﺮ ﻭ= ﻳﺎ ﺣﺘﻰ ﺭﻫﺒﺮﺍﻥ &= #65183;ﺎﻩ ﻃﻠﺐ ﺳﻨﺪﻳﮑﺎ&#= 65259;ﺎﻯ ﮐﺎﺭﮔﺮﻯ ﻣﻴﮕ&#= 65198;ﺩﻧﺪ. ﻭ ﺧﻮﺩﺷﺎﻥ ﻧﻴ&= #65200; ﺳﻮﺧﺖ ﻭﺗﻠﻔﺎ&#= 65173; ﺑﻌﺪﻯ ﺩﺍﺭﻧﺪ &= #64380;ﻮﻥ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻃ&= #65198;ﺩ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺗﺎﺑﻊ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣ&= #65192;ﺘﻠﻒ ﻫﺴﺘﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻋ= ﺎﺩﺕ ﻓﻄﺮﻯ ﺩﺍﺭﻧﺪ&#= 1548; ﮐﻪ ﻫﻤﻴﺸﻪ ﺩﺭ = ﻫﺮ ﺯﻣﺎﻥ،ﺩﺭ ﺻﻒ &#= 65251;ﺨﺎﻟﻔﻴﻦ ﺑﺎﺷﻨﺪ. ﻭ ﻟﺬﺕ= ﻣﺒﺎﺭﺯﺍت ﺨﻮﻳش ﺮﺍ ﻣﻴﺒ&#= 65198;ﻧﺪ. ﮔﻮﺋﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﺯﺍﺩﮔﻰ ﻭﺧﻮ&#= 65193;ﺳﺮﻯ ﻭﻋﺪﻡ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺍ= ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭ ﺟﺒﻬﻪ ﻗﻬﻘ&= #65198;ﺍﻯ ﺭﻭﺣﻰ ﻗﺮﺍﺭ ﻣ&= #65268;ﺪﻫﻨﺪ. ﻭ ﺑﺎ ﻣﺨﺎﻟﻔﺖ = ﻧﻴﺮﻭﻯ ﻧﻔﺮﺕ،ﻭ ﺗﻌﺮ= 5213; ﻭﺗﻮﺣّﺶ ﻭ ﺩﺭ&#= 65261;ﻍ ﻭ ﺳﻴﺎﺳﺖ ﺑﺎﺯ&= #65263;،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭼﻨﺎﻥ ﺍﺳﺘʋ= 88;ﮑﺎﻡ ﻭﻋﺎﺩت ﺁﻧﻬﺎ &#= 65251;ﻴﺸﻮﺩ، که ﺪﺭﺻﻮﺭﺕ ﺍ= 5187;ﺘﻤﺎﻟﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﺰﮐﻴﻪ ﻧﻔس ﮐﺎﺭﺷﺎﻥ &#= 65203;ﺨﺖ ﻭ ﻓﺮﺍﺭﻯ ﻣﻴﺸ&= #65262;ﻧﺪ. ﭼﻪ ﺍﺯ ﻧﻈﺮ ﺯﻣ= ﺎﻥ ﻭﻳﺎ ﺗﺄﻣﻴﻦ ﺷ&= #65198;ﺍﻳﻂ ﻟﺎﺯﻡ. ﺣﺘﻰ ﮐﺎ= ﺭﮔﺮﺍﻥ ﮐﻪ ﺿﻤﻦ ﻳﻚ ﺣﺰ= ﺏ ﺑﺤﮑﻮﻣﺖ ﻧﻴﺰ &= #65169;ﺮﺳﻨﺪ ﻭ ﻳﺎ ﺍﺻﻮﻟﺎ ﻫ= ﺮ ﻃﺮﻓﺪﺍﺭ ﺍﻳﺪ&#= 65163;ﻮﻟﻮﮊﻳﻬﺎ ﺑﺤﮑﻮﻣﺖ ﻭﻣﻘ&#= 65166;ﻣﻰ ﺑﺮﺳﻨﺪ،ﻋﻤﻠA= 166; ﻋﻀﻮ ﻭﮐﺎﺭﻣﻨ&#= 65194; ﺁﻥ ﺩﻭﻟﺖ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65191;ﻮﺩ ﻭﻣﺰﺩﻭﺭ ﻳﺎ ﺣ&= #65240;ﻮﻕ ﺑﮕﻴﺮ ﺣﺰﺏ ﻭﺣ&= #64401;ﻮﻣﺖ ﺣﺰﺑﻰ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﻧﺪ. ﻭﺍﮔﺮ ﺑﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﭙﻮﻝ ﺑﻴﺸﺘﺮ&#= 65263; ﺑﺮﺳﻨﺪ، ﻳﻌﻨ= 5264; ﺑﺮﺧﻠﺎﻑ ﺍﻳﺪ&#= 65163;ﻮﻟﻮﮊﻯ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﻨﺪ. ﻭ ﺍﺯ ﺁﻥ ﭘس ﻋﻨ= ﻮﺍﻥ ﻣﺒﺎﺭﺯ ﻭ ﺣﺘﻰ = ﺍﻧﺴﺎﻥ ﺍﻧﺘﻘﺎﺩﻯ ﻧﺪ&#= 65165;ﺭﻧﺪ . ﻭﺍﮔﺮ ﺍﻧﺘﻘﺎ= ﺩی ﺒﮑﻨﻨﺪ،ﻫﻤﺎA= 253; ﺑﺎﻋث ﺘﺼﻔﻴﻪ &#= 65203;ﻴﺎﺳﻰ ﻭﺧﻮﻧﻴﻦ ﺁﻧﻬ&#= 65166; ﻣﻴﺸﻮﺪ ﺯﻳﺮﺍ &= #65227;ﺎﻗﻠﺘﺮﺍﻥ ﺳوء</span><span dir=3DLTR></span><span lang=3DAR-SA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳﺘﻔ= ;ﺎﺩﻩ ﮐﻨﻨﺪﻩ،ﺍﺯ ﻣ= 5262;ﻗﻌﻴّت اﻓﺮﺍﺩ ﻳﻚ ﮔﺮ&#= 65261;ﻩ ﻭﺳﻴﻠﻪ ﻗﺪﺭت &#= 65192;ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻟﺬ= ﺍ ﺑﺪﻧﺒﺎﻝ ﺍﻳﻦ &= #64380;ﻨﺪ ﮔﺮﻭﻩ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ ﺑﺸﮑلی ﻮ ﺑﻨﺎ= 5251;ﻰ ﻫﺴﺘﻨﺪ، ﺳﻪ ﻓ&#= 65248;ﺴﻔﻪ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻓﻠﺴﻔﻪ ﻣﺤﺎﻓ&#= 65224;ﻪ ﮐﺎﺭﻯ ﻭ ﻓﻠﺴﻔ&= #65258; ﻟﻴﺒﺮﺍﻟﻴﺴﺘ= 5264; ﺁﺯﺍﺩ ﺧﻮﺍﻫﻰ &= #65235;ﺮﺩﻯ،ﻭ ﻓﻠﺴﻔﻪ ﺟﺎﻣﻌ&#= 65258; ﻫﺎﻯ ﺻﻨﻌﺘﻰ ﺟ&= #65194;ﻳﺪ ﮐﻪ ﺷﺎﻳﺪ ﻣﻌﻘ&= #65262;ﻝ ﺗﺮ ﻋﻤﻞ ﻣﻴﮑﻨ&= #65256;ﺪ. ﺍﻟﺒﺘﻪ ﺩﺭ ﺗﺎ&= #65197;ﻳﺦ ﮔﺮﻭهﻫﺎﻯ ﺟﻨ= 4405;ﺠﻮﻯ ﻣﺬﻫﺒﻰ ﭼﻮﻥ ﺻ&= #65248;ﻴﺒﻴّﻮﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ&#= 1548;ﻭﻳﺎ ﺩﺭﺷﻮﺭﻭﻯ ﺳﺎ&#= 65169;ﻖ ﮔﺮﻭﻩ ﺣﺰﺑﻰ،= 5261; ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﮔ&= #65198;ﻭﻩ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65165;ﻥ ﺑﺰﺭﮒ ﮐﻪ ﻣﺪﺍ&= #65249; ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65165;ﻯ ﮐﻮﭼﻚ ﺭﺍ ﺩﺭ ﺧ= ﻮﺩ ﺫﻭﺏ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ. ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺍ&= #65255;ﮕﺸﺖ ﺷﻤﺎﺭ ﻫﺴﺘﻨﺪ&#= 1548; ﮐﻪ ﭘﺸﺖ ﭘﺮﺩﻩ = ﻫﺮﺣﮑﻮﻣت ﻮﺭﻫﺒﺮﻯ ﺭﺍ ﮐ&= #65258; ﺑﺨﻮﺍﻫﻨﺪ ﺑﺮ&#= 65203;ﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﺎﺭ ﻣﻴﺂﻭʋ= 97;ﻧﺪ. ﮔﺮﻭﻫﻬﺎﻯ ﺯﻳ&#= 65198; ﺯﻣﻴﻨﻰ ﻣﺎﻓﻴ&#= 65166;ﺋﻰ ﻭ ﺟﺎﺳﻮﺳﻰ ﻭﺣ&= #65176;ﻰ ﻣﺬﻫﺒﻰ ﺍﻓﺮﺍ&#= 65219;ﻰ ﻭ ﻏﻴﺮﻩ،ﻋﻤﻠ= 5166; ﺑﺨﺎﻃﺮ ﭘﻮﻝ ﺁ&= #65247;ﺖ ﺩﺳﺖ ﺳﺮﻣﺎﻳﻪ &= #65193;ﺍﺭﺍﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭ ﻗﺪﺭﺗﻤ= ﻨﺪﺍﻥ ﺳﻴﺎﺳﻰ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﮐﺎﺩﺭ ﺭﻫﺒﺮﻯ &= #65153;ﻧﻬﺎ ﻧﻴﺰ ﻧﺎﭘﻴﺪﺍ &= #65165;ﺳﺖ. ﺍﻳﻦ ﮔﺮﻭﻫﻬﺎ &= #65251;ﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺗﺼﻔﻴ&= #65258; ﻋﻨﺎﺻﺮ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ. ﻣﺎﺳﻮﻧﻰ ﻫﺎﻯ &= #65199;ﻳﺮ ﺯﻣﻴﻨﻰ ﺑﺎ ﺍﻭ&= #65247;ﻴﻦ ﻣﺨﺎﻟﻔﺖ ﻭ ﭘﻴ&= #65208;ﻨﻬﺎﺩﻯ ﮐﻪ ﺑﮑﻨﻨﺪ، ﭼ&#= 65258; ﺭﺳﺪ ﺑﺎﻧﺘﻘﺎ&#= 65193;،ﻗﺒﻠﺎ ﺧﻮﺩ ﺣﮑﻢ ﻗﺘﻞ = ﺧﻮﺩﺭﺍ ﺍﻣﻀﺎ ﮐﺮﺩه ا= 5255;ﺪ. ﻭﻣﺤﺎﻝ ﺍﺳﺖ ﮐ&= #65258; ﭼﻨﻴﻦ ﺗﺮﻭﺭ ﻭ = ﮐﺸﺘﺎﺭﻯ ﺍﺟﺮﺍ ﻧﮕﺮﺩﺩ. = ﺯﻳﺮﺍ ﺑﺎﻳﺪ ﺩﺭس ﻋﺒ&#= 65198;ﺗﻰ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﮔﺮﺩﺩ ﺩﺭ ﺍﺣﺰ&= #65165;ﺏ ﮐﻤﻮﻧﻴﺴﺖ ﻧﻴ&#= 65200; ﺗﺼﻔﻴﻪ ﻫﺎﻯ ﺧ&= #65262;ﻧﻴﻦ ﻭﻣﺤﺎﮐﻤﺎﺕ ﺩ&#= 65165;ﺧﻠﻰ،ﺑﺎﺗﻬᥴ= 6;ﻡ ﺧﻴﺎﻧﺖ ﺑﺎﻫﺪ&#= 65165;ﻑ ﮔﺮﻭﻫﻰ ﻭﺣﺰﺑ&#= 65264;،ﮐﻪ ﺣﺘﻰ ﺟﺮﻡ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65153;ﻧﺎﻥ ﺩﻗﻴﻘﺎ ﻣﻌﻠﻮ&#= 65249; ﻧﻴﺴﺖ. ﻣﮕﺮ ﺍﺗ= ﻬﺎﻣﺎﺕ ﺷﺎﻳﻌﻪ ﺷﺪه ک= 607; ﻣﺪﺍﻡ ﺟﺮﻳﺎﻥ &= #65193;ﺍﺭﺩ. ﻭ ﻳﺎ ﻗﺎﺗﻞ ﻣﺨ= ﺎﻟﻔﻴﻦ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺳﺘﺎﻟﻴ&= #65254;،ﺧﻮﺩ ﻧﻴﺰ ﻣﻘﺘﻮﻝ ﺍ&= #65203;ﺘﺎﻟﻴﻦ ﺷﺪﻧﺪ،ﮐﻪ ﺧﻴ= 5166;ﻧﺖ ﮐﺮﺩه اﻧﺪ. ﮐﻪ &= #65223;ﺎﻫﺮﺍ ﺑﺎ ﺍﻭﻟﻴﻦ ﻋﺪ&= #65249; ﺍﻃﺎﻋﺖ،ﻭﻳﺎ = 5259;ﺮ ﺑﻬﺎﻧﻪ ﺩﻳﮕﺮ &= #65251;ﺤﮑﻮﻡ ﺑﻤﺮﮒ ﻣﻴﺸﻮﺩ&#= 65255;ﺪ ﻭ ﺟﺎﺋﻰ ﺑﺮﺍﻯ = ﺗﻮﺑﻪ ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ = ﻧﺪﺍﺭﻧﺪ. ﺩﺭ ﻓﺮﺍﻧﺴﻪ ﺁ&= #65199;ﺍﺩﻯ ﺧﻮﺍﻫﺎﻥ ﻓﺮﺩ&#= 65263; ﻏﻮﻏﺎ ﮐﺮﺩﻧﺪ&#= 1548;ﻭﺍﻳﻨﻚ ﮔﺮﻭﻩ ﻫﻢ ﺟﻨس &= #65169;ﺎﺯﺍﻥ،ﺩﺭ ﺻﺪﺩ ﮔﺮﻓﺘﻦ ﻗ&= #65194;ﺭﺗﻬﺎﻯ ﺳﻴﺎﺳﻰ ﻭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﮔ= ;ﺮﻭﻫﺎﻯ ﻣﺨﺎﻟﻒ ﺟﻨﮓ. ﻭ= ﻟﻰ ﺗﻨﻬﺎ ﺟﻨﮕﻰ ﮐ&= #65258; ﻣﺤﺮﮐﺎﻥ ﺧﺎﺭ&#= 65183;ﻰ ﻭﺳﺮﻣﺎﻳﻪ ﺩﺍ&#= 65197;ﺍﻥ ﺑﺪ ﻣﻴﺪﺍﻧﻨﺪ. = ﻭﺍلاّ ﻣﺨﺎﻟﻒ ﺑﺎ ﺍﺳ&= #65248;ﺤﻪ ﺳﺎﺯﻯ ﻭ ﺍﺳﻠﺤ&= #65258; ﻓﺮﻭﺷﻰ ﻭ ﻫﺮ ﻋ= ﺎﻣﻠﻰ ﮐﻪ ﺟﻨﮓ ﺑﻮﺟﻮ&= #65193; ﻣﻴﺎﻭﺭﺩ ﻧﻴﺴ&#= 65176;ﻨﺪ. ﻣﺨﺎﻟﻔﻴﻦ ﺟﻨ&#= 64403; ﺩﺭ ﺍﻣﺮﻳﮑﺎ، &#= 65259;ﺮﮔﺰ ﻣﺨﺎﻟﻔﺘﻰ ﺑﺎ &= #65183;ﻨﮕﻬﺎﻯ ﮐﺸﻮﺭﻫﺎﻯ ﺩﻭ&#= 65203;ﺘﺸﺎﻥ ﻧدارند. ﻭﺍﺳ᥼= 8;ﺤﻪ ﺳﺎﺯﻯ ﺷﻮﺭﻭﻯ &= #65251;ﻮﺭﺩ ﺍﻋترﺍﺽ ﻧﻴﺴA= 174; ﮐﻪ ﺩﺭ ﺍﻣﺮﻳﮑ&= #65166; ﻣﺪﺍﻡ ﺍﻋﺘﺮﺍ&#= 65213; ﺩﺍﺭﻧﺪ. ﺩﺭ ﺍﻳ= ﺮﺍﻥ ﮔﺮﻭﻩ ﭘﺎﺳﺪﺍ&#= 65197;ﺍﻥ ﻭ ﺑﺴﻴﺞ ﻭﺭﻭﺣ&= #65166;ﻧﻴّﻮﻥ ﺟﺎﻩ ﻃﻠﺐ،ﺳﺎ= 5247;ﻬﺎ ﺍﺳﺖ ﻗﺪﺭﺕ ﺭﺍ = ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ، ﮐ= 5258; ﺑﻌﺪﻫﺎ ﺑﺤﮑﻮ&#= 65251;ﺖ ﻧﻴﺰ ﺭﺳﻴﺪﻧﺪ. = ﻭﺍﻳﻨﻚ ﺩﻧﺒﺎﻝ ﺍﺳﻠﺤ&#= 65258; ﺍﺗﻤﻰ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﺑﺎ ﺍﺳﻠﺤﻪ ﺳﺎ&= #65199;ﻯ ﻳﺎ ﺧﺮﻳﺪ ﺍﺳﻠ&= #65188;ﻪ ﺭﮊﻳﻢ ﻗﺒﻠﻰ ﻣ&= #65192;ﺎﻟﻔﺖ ﺷﺪﻳﺪ ﺩﺍﺷﺘﻨ&#= 65194;. ﻭﻟﻰ ﺣﺎﻟﺎ ﺑﻌ&= #65256;ﻮﺍﻥ ﺗﻌﺎﺩﻝ ﻗﺪﺭﺕ&#= 1548;ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍﺳﻠﺤﻪ ﺃﺗﻤﻰ &= #65261;ﻣﻮﺷﻚ ﻫﺎﻯ ﺩﻭﺭ ﺑﺮﺩ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭﻫﺮﭼ&= #65258; ﭘﻮﻝ ﺩﺍﺭﻧﺪ،= 5193;ﺭﺍﻳﻦ ﺭﺍﻩ ﺧﺮﺝ ﻣﻴﮑ&= #65256;ﻨﺪ. ﮐﻪ ﻫﻤﻪ ﺑﺠﻴﺐ = ﻣﺘﻔّﺬﺍﻥ ﺧﺎﺭﺟﻰ ﻣﻴﺮﻭ&#= 65193;. ﻧﻪ ﻓﻘﻂ ﻫﻤﺴﺎ&= #1576;ه ها ،ﺗﺎ ﺣﺘﻰ ﺩ= 5261;ﻟﺘﻬﺎﻯ ﺑﺰﺭﮒ،ﺑﺎ ﺭﻭ= 5207;ﻬﺎﻯ ﺟﻬﻨّﻤﻰ ﻧﺘﻮ= 5165;ﻧﻨﺪ ﺑﺂﻧﻬﺎ ﺣﻤﻠﻪ &= #64400;ﻨﻨﺪ. ﻭﺭﮊﻳﻢ ﺁﻧﻬﺎ &= #65197;ﺍ ﺑﺮﺃﻧﺪﺍﺯﻧﺪ &#= 65261;ﻳﺎ ﺑﻌﺎﺩﺍﺕ ﻭ ﺧﺮ&= #65165;ﻓﺎﺕ ﻭﺍﻳﺪﺋﻮﻟﻮﮊ= 5267;ﻬﺎﻯ ﺁﻧﺎﻥﺣﻤﻠﻪﺷ= 5262;ﺩ. <span style=3D'mso-spacerun:yes'> </span>ﭼﻮﻥ A= 165;ﺯ ﺍﻳﻦ ﭘس ﺁﺯﺍﺩ&#= 65263;ﻫﺎ ﻣﻌﻨﻰﻧﺪﺍﺭﺩ. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭﻫﺮﺣﺎﻝ ﺩﺭﻫﺮ ﺟﺎمعه = 75;ﻯ،ﻣﺠﻤﻮﻋﻬﺎ&= #65263; ﺍﺯ ﮔﺮﻭﻫﻬﺎﻯ &= #65251;ﺨﺎﻟﻒ ﻭ ﻧﺎﺭﺍﺿﻰ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺩﻭﺭ ﺍﺯ ﻣﻨﺎﻓ&= #65226; ﻭﻣﻨﺎﺑﻊ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64344;ﻮﻝ ﺳﺎﺯﻣﻴﺒﺎﺷﻨ= 5194;. ﻭﻟﻰ ﻫﺮ ﻳﻚ ﺑﺘ= ﻨﻬﺎﺋﻰ ﮐﻮﭼﮑﺘﺮﻳﻦ ﻧ&#= 65240;ﺶ ﺩﺭ ﺩﮔﺮﮔﻮﻧﻰ &= #65259;ﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳ&= #65268;ﺎﺳﻰ ﺑﻨﻔﻊ ﻫﺪﻓﻬﺎ&#= 65263; ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺷﻌﺎﺭ ﻣﻴﺪﻫﻨ&#= 65194;. ﻭ ﻃﺒﻴﻌﺘﺎ ﺩﺭ = ﻫﺮ ﺍﺟﺘﻤﺎﻋﻰ، ﺍ= 5255;ﺴﺎﻧﻬﺎ ﺑﺪﻭ ﮔﺮﻭﻩ ﭼﭗ = ﻭ ﺭﺍﺳﺖ،ﺍﺯ ﻟﺤ= 5166;ﻅ ﺳﻤﺖ ﻧﺸﺴﺘﻦ ﺩ&= #65197;ﭘﺎﺭﻟﻤﺎﻥ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ،ﮐﻪ ﺩﺭ ﺍﻧﮕﻠﻴس ﺭ&#= 65165;ﻳﺞ ﺗﺮ ﺍﺳﺖ. ﺗﺎ ﺑﺘ= ;ﻮﺍﻧﻨﺪ ﺍﺣﺴﺎس ﻗﺪﺭﺕ &#= 65255;ﻤﺎﻳﻨﺪ. ﻭﺭﻭﺩﺭﺑﺎﻳﺴ= 5176;ﻰ ﻫﺎﻯ ﺑﻴﻦ ﺧﻮﺩ = ﺩﺍﺭﻧﺪ،ﮐﻪ ﮐﺎﺳﻪ ﺩﺍﻍ ﺗﺮ = ﺍﺯ ﺁﺵ ﻣﻴﺸﻮﻧﺪ. ﻭ= ﮔﺮﻭﻩ ﻣﺘﺤﺪﺗﺮﻯ ﭘﻴ&#= 65198;ﻭﺯ ﺗﺮ ﺍﺳﺖ،ﮐﻪ ﺍ&#= 65163;ﺘﻠﺎﻓﺎﺕ ﻣﻮﻗّﺖ ﺑﺎﻫﻢ &#= 65193;ﺍﺭﻧﺪ. ﻭﻓﻮﺭﺍ ﻫﻤﺎﻥ &= #64404;ﺮﻭﻩ ﻣﺨﺎﻟﻒ ﭼﭗ ﻳﺎ = ﺭﺍﺳﺖ،ﺑﻴﻦ ﺧﻮﺩ ﻧﻴﺰ ﺑﮕﺮ&= #65261;ﻩ ﭼﭗ ﺍﻓﺮﺍﻃﻰ ﻭ = ﻳﺎ ﺭﺍﺳﺖ ﻣﻌﺘﺪﻝ &= #65255;ﺎﻡ ﻣﻴﮕﻴﺮﻧﺪ. ﻭﻳ&= #65166; ﺑﺮﺍﺳﺖ ﺍﻓﺮﺍ&#= 65219;ﻰ ﻭﺭﺍﺳﺖ ﻣﻌﺘﺪ&#= 65245;،ﮔﻮﺋﻰ ﺷﺒﻴﻪ ﭼﭗ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﻭ ﺍﻳﻦ ﺩﺍﺳﺘﺎ&= #65253; ﻫﻤﻴﺸﻪ ﺑﺮﻗﺮ&#= 65165;ﺭ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ. ﻭ= ; ﻋﺎﻣﻞ ﺯﻭﺍﻝ ﻫﻤﻪ ﺁﻧ&= #65260;ﺎ ﻣﻴﺸﻮﺩ. ﺑﻘﻮﻝ = ﭘﻴﺎﻣﺒﺮ ﻗﺎﺗﻞ ﻭﻣﻘﺘﻮ&#= 65245; ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﻨ&= #1617;ﻢ،ﻳﺎ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺩ&#= 65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64344;س ﺍﺯ ﻣﺮﮒ ﻫﺴﺘﻨ&= #65194;. ﺯﻳﺮﺍ ﺑﮑﻠّﻰ &#= 65235;ﺮﺍﻣﻮﺵ ﮐﺮﺩه اﻧﺪ،ﮐʌ= 58; ﺑﺮﺍﻯ ﭼﻪ ﺩﺭ ﺟﻬﺎﻥ ﻫ= ﺴﺘﻨﺪ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺁﻧﺎﻥ ﻳﻚ ﺃﻣﺮ = ﺍﺗﻔﺎﻗﻰ ﻧﺒﻮﺩﻩ ﺍﺳﺖ،= 5261;ﺗﻮﻟﺪﺍﺕ ﻗﺒﻠﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺩﺍﺷﺘﻬﺎﻧﺪ ﻭ &= #65169;ﺎ ﭼﻨﻴﻦ ﺧﻮﺩﺑﺎ&#= 65191;ﺘﮕﻰ ﺩﺭ ﻣﺒﺎﺭﺯﺍﺕ &= #65183;ﺎﻩ ﻃﻠﺒﺎﻧﻪ ﻭ ﺣﺮ&= #65267;ﺼﺎﻧﻪ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ&#= 1548;ﭘس ﺍﺯ ﻣﺮﮒ ﮔﺮﻓﺘ&= #65166;ﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭﺗ&#= 64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺑ= ﻘﻮﻝ ﻗﺮﺁﻥ، ﺍﮔﺮ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﺠﺎ&= #65253; ﻫﻢ ﻧﻴﻨﺪﺍﺯﺩ &= #65193;ﻧﻴﺎ ﻓﺎﺳﺪ ﻣﻴﺸﻮﺩ. = ﮔﻮﺋﻰ ﻳﻚ ﺗﺼﻔﻴﻪ ﻃﺒ&= #65268;ﻌﻰ ﺩﺭ ﮐﺎﺭ ﺍﺳﺖ. ﻭ= ; ﻳﺎ ﺑﻘﻮﻟﻰ ﺍﺯ ﻫﺮ = ﻃﺮﻑ ﮐﻪ ﮐﺸﺘﻪ ﺷﻮﺩ = ﺑﺴﻮدﺍﺳﻠﺎﻡ ﺍﺳﺖ. ﻭﻟﻰ ﺍﺳﻠ= ﺎﻡ ﺗﺴﻠﻴﻤﻰ یا ﺳ= 5248;ﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ، ﺗﺎ &#= 65169;ﮑﺎﺭ ﺧﻮﺩ ﺳﺎﺯﻯ ﺩﺭ = ﺃﻣﺎﻥ ﺑﺎﺷﻨﺪ. ﻭﻧﻪ ﻫ= ﺮﮐس ﻧﺎﻡ ﻣﺴﻠﻤﺎﻥ &= #65261;ﺁﻝ ﻋﻠﻰّ ﻭ ﺣﺰﺏ ﺍ&= #65247;ﻠﻪ ﺑﺮﺧﻮﺩ ﺑﮕﺬﺍ&#= 65197;ﺩ،که ﺘﻌﻬﺪﻯ ﺑﺮﺍﻯ &= #65191;ﺪﺍﻭﻧﺪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ. ﮐﻪ ﺁل علیب ﺗʌ= 56;ﻬﺎ ﺍﻭﻟﻴﺎی اﻟﻬA= 264; ﻃﺮﻳﻘﺖ ﻭﻟﺎﻳ&#= 65174; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﻫﺴﺘﻨﺪ ﻭﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 65259;ﺎﻧﺪ. ﻭﺭﺑﻄﻰ ﺑﻤﺬﻫ&#= 65168; ﺷﻴﻌﻰ،ﮐﻪ ﺑﺪ= 5175;ﺮﻳﻦ ﺟﻬﻨّﻢ ﻫﺎ ﺭﺍ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺩﺍﺭﻧ&= #65194;. ﺯﻳﺮﺍﺑﻘﻮﻝ ﻗ&#= 65198;ﺁﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺧ&#= 65262;ﺩ ﺭﺍ ﻣﺴﻠﻤﺎﻥ ﺍ&= #65247;ﺒﺘﻪ ﺩﺭﺍﺳﻢ ﺑﺨﻮﺍ&#= 65255;ﻨﺪ،ﻭﻟﻰ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65191;ﻮﺩﺭﺍ ﻣؤﻣﻦ ﺑﺪﺍﻧﻨ= 5194;. ﺯﻳﺮﺍ ﻫﺪﻑ ﺧﺪ&= #65165;ﻭﻧﺪ ﺗﻮﺳﻌﻪ ﺣﺰﺏ ﺳ&= #65268;ﺎﺳﻰ ﺍﺳﻠﺎﻡ ﺭﺳﻤﻰ &= #65255;ﻴﺴﺖ. ﮐﻪ ﻫﺮ ﺁﺧﻮﻧﺪ&= #65263; ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﻭﻣﺬﺍﻫﺐ،ﺳﻌA= 264; ﺗﻮﺳﻌﻪ ﻭﮐثرA= 173; ﻧﻔﺮﺍﺕ ﺩﻳﻦ ﺍ&= #65203;ﻤﻰ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﺑﻠﮑﻪ</span><s= pan dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﻨﻬﺎ ﺳﺎ= ﻟﮑﺎﻥ ﺍﻟﻬﻰ،ﻣؤﻣﻦ A= 165;ﻭﻡ ﮐﻨﻨﺪﻩ ﺩﺭ ﺗﺨ&= #65248;ﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺗﺎ ﺗ&= #65184;ﻠﻴﻪ ﻫﺴﺘﻨﺪ،ﻭﺍﻭA= 247;ﺎﺩ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﻭ آل علیّ ﻤﻴﺒﺎ= ;ﺷﻨﺪ. ﺍﮔﺮ ﻧﺎﻡ ﻋﻠﻰ&= #1617; ﺭﺍ ﺑﻄﻮﺭ ﺳﻤﺒ&= #65262;ﻟﻴﻚ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﮔ&= #65198;ﻭه ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65251;ﺤﻤﺪﻯ ﺑﺪﺍﻧﻴﻢ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺨﺼﻮﺹ ﺩﺭ ﺷﻬﻮﺩ ﭼﻬﺎ&= #65197;ﻡ ﻋﺮﺷﻰ ﻳﺎ ( ﻧﻮﺭ= ; ﻳﺎ ﺻﻮﺭﺕ) ﻣﺮﺗﻀﻮ&= #65263;، ﮐﻪ ﺳﺎﻟﻚ ﺑﻤﺮ&= #65199; ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65261;ﺍﺭﺗﻀﺎﻯ ﺍﻭ ﺭﺳﻴﺪﻩ،ﻭ= 5165;ﺯ ﺧﺪﺍﻭﻧﺪ ﻣﺪﺭ&#= 65241; ﺗﺄﻳﻴﺪ ﺩﺍﺭﺩ. = ﺣﺘﻰ ﺍﮔﺮ ﻓﻌﻠﺎ ﺗﺎ = ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ. ﺑﺼﻮﺭ&= #65173; ﻣﺼﻄﻔﻮﻯ ﻳﺎ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﻧﺮﺳﻴﺪه اﻧﺪ. &#= 64400;ﻪ ﺩﺭ ﻣﺮﮒ ﺑﺪﺍﻧ&= #65260;ﺎ ﻣﻴﺮﺳﺪ. ﻭ ﺍﻟﺒ= ﺘﻪ ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎ&#= 65263; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّه ﺪ= 5197; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ. ﺯﻳﺮﺍ ﺫﺧﻴﺮﻩ &= #65153;ﺧﺮﺕ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰﺧﻮﺩﺩﺍ= 5197;ﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺑﺤ= ﺸﻰ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﻓ= ﻠﺴﻔﻪ ﻣﻴﮑﻨﻴﻢ،ﮐﻪ = 5235;ﻠﺴﻔﻪ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ ﺍﺯ ﺩﻭ ﻗﺮﻥ ﻗﺒ= ﻞ ﺩﺭﺍﺭﻭﭘﺎ ﻣﻄ&#= 65198;ﺡ ﺷﺪ ﮐﻪ ﺍﻟﺒﺘﻪ = ﺑﻌﺪﺍ ﺩﺭ ﻧﻘﺎﻁ ﺩﻳﮕ&= #65198; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻃ&= #65170;ﻘﺎﺕ ﻣﺤﺎﻓظه کاﺭᥴ= 5;ﻥ، ﻭ ﺳﭙس ﺩﺭ ﻓﻠﺴ&= #65236;ﻪ ﻫﺎﻯ ﺁﻧﻬﺎ ﭘﻴ&= #65194;ﺍ ﺷﺪ. ﻣﻌﻤﻮﻟﺎ ﻣ= ﺤﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﺍﺻﻄﻠ&#= 65166;ﺣﺎ ﺩﺳﺘﺮﺍﺳﺘﻰ، = 5255;ﻴﺎﺯﻯ ﻫﻢ ﺑﻔﻠﺴﻔﻪ ﻧ&= #65194;ﺍﺷﺘﻨﺪ،ﻭ ﺑﻘﺪﺭﺕ ﺿﺮﺑﺘ&#= 65264; ﺧﻮﺩ ﺩﺭ ﺳﺮﮐﻮ&= #65169;ﻰ ﻣﺨﺎﻟﻔﻴﻦ ﺗﮑ&#= 65268;ﻪ ﺩﺍﺷﺘﻨﺪ ﻭﺩﺍ&#= 65197;ﻧﺪ. ﻭﻟﻰ ﻭﻗﻮع اﻧ= 5240;ﻠﺎﺏ ﻧﺎﮔﻬﺎﻧﻰ ﻣﺤ&#= 65166;ﻓﻈﻪ ﮐﺎﺭﺍﻥ ﺭﺍ ﻧﻴ&= #65200; ﺑﻔﮑﺮ ﺗﻨﻈﻴﻢ &= #65235;ﻠﺴﻔﻪ ﻭﺍﻳﺪﺋﻮﻟﻮﮊ= 5263; ﺍﻧﺪﺍﺧﺖ. ﺗﺎ ﺭ= ﮊﻳﻢ ﺳﻴﺴﺘﻤﺎﺗﻴﻚ &#= 65251;ﺤﺎﻓﻈﻪ ﮐﺎﺭﻯ ﺭﺍ ﺑﺮﭘ&= #65166; ﮐﻨﻨﺪ،ﺗﺎ ﺑﺘ= 5262;ﺍﻧﻨﺪ ﻭﺑﻤﻮﺟب ﻨﻈﺮ &#= 65165;ﮐثرﻳت به ﺴﺮﮐﻮب نمایند. ﻭﻳﺎ ᥷= 3;ﻳﮕﺮ ﮔﺮﻭﻫﻬﺎ ﺭﺍ ﺍ&= #65187;ﺘﻤﺎﻟﺎ ﺿﻤﻴمه ﺨﻮﺩ ﮐ= 5256;ﺪ. ﺁﺭﻣﺎﻧﻬﺎﻯ ﺁ&#= 65255;ﻬﺎ ﺭﺍ ﺭﺍﺿﻰ ﻧﻤﺎ&= #65267;ﻨﺪ،ﺗﺎﺑﺎ ﺧﻮﺩ ﻣؤﺗﻠف ﺸ= 5262;ﻧﺪ . ﻓﻠﺴﻔﻪ ﻣﺤﺎﻓ= ﻈﻪ ﮐﺎﺭﺍﻥ ﺗﻨﻬﺎ &= #65169;ﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺭﮊﻳ&= #65250; ﺑﺮﮐﻨﺎﺭ ﻧﺸﺪ&#= 65257; ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻠ&= #65166;ﺏ ﺧﻮﺩ،ﺑﺎﺯ ﺍﺯ &#= 65165;ﻧﻘﻠﺎﺑﻴّﻮ᥽= 3; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #65261; ﻓﻠﺴﻔﻪ ﺍﻟﻬﻰ &= #65251;ﺤﺎﻓﻈﻪ ﮐﺎﺭﻯ،ﺩﺭ ﺩﻓ= 5166;ﻉ ﺍﺯ ﻫﺪﻓﻬﺎﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺟﺎﻣﻌﻪ،ﺗ= 5256;ﻬﺎ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ= ﺭﺑﻄﻰ ﻫﻢ ﺑﺮﮊﻳﻢ ﻭ ﺍ= ﺣﺰﺍﺏ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ &= #65255;ﺪﺍﺭﻧﺪ. ﻟﺬﺍ ﻣﺬﻫﺒﻰ ﻫ&= #65166;ﻯ ﻗﺸﺮﻯ ﺭﺍ ﺍﻳﺪ&= #65153;ﻟﻴﺴﺖ ﺍﺭﺗﺠﺎﻋﻰ ﻭ ﺧ&= #65198;ﺍﻓﻰ،ﺍﺯ ﻧﻈﺮ ﺷﻌﺎﺭﻫﺎ&#= 65263; ﺩﻳﻨﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﺧﻮﺍﻧﺪ. ﻭ ﺳﺎﻟ= ﮑﺎﻥ ﻭ ﺍﻋﻀﺎﻯ ﻭﻟﺎ&= #65267;ﺖ ﺍﻟﻬﻰ ﺷﺸﮕﺎﻧ&#= 65258; ﺯﻣﺎﻥ، ﺁﻳﺪﺁ= 5247;ﻴﺴﺘﻬﺎﻯ ﺍﻳﺪﺁﻝ ﻃﻠﺐ ﺩ&= #65197; ﮐﻤﺎﻝ ﻭ ﺷﻬﻮﺩ = ﻭﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ. ﮐﻪ ﻋﻘ= ﻞ ﻭ ﺍﻳﻨﺪﻩ ﻭ ﺭﺿ= ﺎﻯ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻧﻈ= ﺮ ﺩﺍﺭﻧﺪ. ﻧﻪ ﺭﺿ= ﺎﻯ ﻣﺮﺩﻡ ﺭﺍ،ﮐﻪ &#= 65197;ﺃﻯ ﺁﻧﺎﻥ ﺭﺍ ﺑﺨﺮ&= #65255;ﺪ. ﻓﻠﺴﻔﻪ ﻣﺤﺎﻓ&#= 65224;ﻪ ﮐﺎﺭﺍﻥ ﻣﻌﻤﻮ&#= 65247;ﺎ ﺩﻓﺎﻋﻰ ﺍﺳﺖ. ﻭ= ﺩﺭ ﺻﺪﺩ ﺗﺒﺮﻳﺮ ﻭ = ﺍﺳﺘﺪﻟﺎﻝ ﺑﻨﻔﻊ ﻃﺒﻘﺎﺕ &= #65251;ﻤﺘﺎﺯ ﻧﻈﺎﻣﻬﺎﻯ ﺑﺎ&#= 65203;ﺘﺎﻧی است . ﮐﻪ ﺩﺭ ﺩﺭ&= #65169;ﺎﺭﻫﺎ ﻭ ﮐﻠﻴﺴﺎﻫﺎ ﻭ = ﻣﺬﺍﻫﺐ ﻭ ﺩﺭﻣﺎﻟﮑﻴﻦ &= #65191;ﻠﺎﺻﻪ ﻣﻴﺸﺪ. ﺍﻟﺒﺘﻪ = ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﻋﻤﻠﺎ &= #65251;ﺨﺎﻟﻒ ﮐﺴﺐ ﺍﻣﺘﻴﺎﺯ&#= 65165;ﺕ ﺍﺟﺘﻤﺎﻋﻰ،ﺑA= 198;ﺍﻯ ﻃﺒﻘﻪ ﻣﺘﻮﺳﻂ &= #65255;ﻴﺴﺘﻨﺪ. ﺑﺎﻳﻦ ﺷﺮﻁ ﮐﻪ = ﺍﻣﺘﻴﺎﺯﺍت ﺨﻮﺷﺎﻥ ﻣﺤﻔﻮ&#= 65221; ﺑﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﻫﺮ ﺭﮊﻳﻤﻰ ﻃﺒﻘﻪ &= #65251;ﻤﺘﺎﺯ ﺩﺍﺭﺩ،ﻭﺣﺰﺏ = 4400;ﻤﻮﻧﻴﺴﺖ ﮐﺎﺭﮔﺮﻯ،ﮐﻪ = 5165;ﻋﻀﺎ ﺩﻓﺘﺮ ﻣﺮﮐﺰﻯ &= #65187;ﺰﺏ ﻃﺒﻘﻪ ﻣﻤﺘﺎﺯ &= #65153;ﻥ ﻫﺴﺘﻨﺪ،که نه کاﺭﮔﺮﻯ ﻣﻴﮑA= 256;ﻨﺪ،ﻭﻧﻪ ﺣﺘﻰ ﮐﺎﺭ ﺗﻮﻟ&= #65268;ﺪﻯ ﺩﺍﺭﻧﺪ. ﻋﻤﻠﺎ = ﺑﻨﻔﻊ ﺣﻔﻆ ﻣﻘﺎﻡ ﺭﻫ&= #65170;ﺮ ﻣﺴﺘﺒﺪ ﻋﻤﻞ ﻣ&= #65268;ﮑﻨﻨﺪ. ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ ﺑﻴﺸﺘﺮ ﺑﺪﻓﺎ&#= 65225; ﺍﺯ ﻭﺿﻊ ﺧﻮﺩ ﻣ= ﻴﭙﺮﺩﺍﺯﻧﺪ. ﺑﺎ ﺗﻤﺴّﻚ ﺑﺎ&#= 65211;ﻮﻝ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﺟ&= #65194;ﻳﺪ ﻭ ﺍﻋﻠﺎﻡ ﺷﺪﻩ.= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﻣﻌ&= #65176;ﻘﺪﻡ،ﮐﻪ ﻫﺮ ﺭﮊﻳﻤﻰ ﺑﻬ&= #65198; ﻧﺎﻡ ﻭ ﺷﻌﺎﺭ ﻭ= ﺧﺪﻣﺎﺗﻰ ﻧﻴﺰ ﺑﺎﺷﺪ،ﺩ= 5197; ﮐﺎﺭ ﺍﺟﺮﺍﻯ ﺳ&= #65268;ﺎﺳﻰ ﺧﻮﺩ،ﺩﺭ ﺑﻴﻦ &#= 65251;ﺮﺩﻡ ﻧﻘﺎﻁ ﺿﻌﻒ ﻭ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻴﺪﺍﻳﺶ ﺭʌ= 61;ﺯ ﺍﻓﺰﻭﻥ ﻧﺎﺭﺍ&#= 65215;ﻴﺎﻥ ﺭﺍ ﺩﺍﺭﺩ ﮐﺎﻓ&= #65264; ﺍﺳﺖ ﭘﻠﻴسی ﺳ= 5176;ﻢ ﮐﻨﺪ،ﻭﻳﺎ ﻣﺄ= 5251;ﻮﺭ ﻣﺎﻟﻴّﺎﺕ،ﻭ A= 267;ﺎ ﻳﻚ ﻓﺮﻣﺎﻧﺪﻩ &= #65255;ﻈﺎﻣﻰ ﺗﻘﺼﻴﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ،ﺁﻧﮕA= 166;ﻩ ﺗﻤﺎﻡ ﮔﻨﺎﻫﺎ&#= 65253; ﺑﻌﻬﺪﻩ ﺭﮊﻳﻢ &= #65251;ﻰ ﺍﻓﺘﺪ. ﻭ ﺩﺭ ﻧﻬ= ;ﺎﻳت ﺒﺎ ﺷﺮﻭﻉ ﺷﻮﺭ&= #65205; ﺑﻨﺎﻡ ﺭﻫﺒﺮ ﺭ&= #64394;ﻳﻢ ﺗﻤﺎﻡ ﻣﻴﺸﻮﺩ. = ﻭﻟﻰ ﭘس ﺍﺯ ﺍﻧﻘﻠﺎ&#= 65167; ﻫﻤﻪ ﺻﺎﺣﺐ ﻣﻘ&= #65166;ﻣﺎﺕ ﺭﮊﻳﻢ ﻗﺒﻠﻰ ﮐ&= #65208;ﺘﻪ ﻳﺎ ﺯﻧﺪﺍﻧﻰ ﻭ = ﻓﺮﺍﺭﻯ ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ = ﺗﻤﺎﻡ ﺍﻋﻀﺎﻯ ﻣﺎﺷﻴ&#= 65254; ﺭﮊﻳﻢ ﻗﺒﻠﻰ،= 5251;ﻮﺭﺩ ﻧﻴﺎﺯ ﺭﮊﻳﻢ ﺟ&= #65194;ﻳﺪ ﺍﺳﺖ. ﺗﺎ ﺑﺘﺪﺭ= ﻳﺞ ﺗﻮﺭﻡ ﻧﺎﺭﺿﺎ&#= 65267;ﺘﻰ ﻫﺎﻯ ﺍﺯ ﺭﮊﻳﻢ = ﺟﺪﻳﺪ،ﺑﺎﺯ ﺑﺮﻭﻯ ﻫﻢ ﺍﻧﺒ&= #65166;ﺷﺘﻪ ﺷﻮﺩ. ﺧﺪﻣﺎﺕ ﺭ= ﮊﻳﻢ ﻋﻠﻰ ﺭﻏﻢ ﻭﻋﺪ&= #65257; ﻫﺎ ﻭﺍﻗﺪﺍﻣﺎ&#= 65173;،ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﺎﺭﺿ&#= 65166;ﻳﺘﻰ ﻫﺎﻯ ﻭﻟﻮ ﮐﻮﭼ&= #65242;،ﻣﺎﻧﻨﺪ ﮐﻢ ﺷﺪﻥ ﭘﻴﺎﺯ = ﺩﺭ ﺍﻳﺮﺍﻥ،ﻳﺎ ﻳ= 5242; ﺭﻳﺎﻝ ﭘﻮﻝ ﺍﺗ&= #65262;ﺑﻮس ﺑﻴﺸﺘﺮ ﺷﻮﺩ،= 5207;ﻮﺭﺷﻬﺎﻯ ﻋﻈﻴﻢ ﺑﺮﭘﺎ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻭﻟﻰ ﺩﺭ ﺑﺤﺮﺍ&= #65255;ﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﺑﺰ&#= 65197;ﮒ ﺭﮊﻳﻤﻬﺎﻯ ﺍﻧ&#= 65240;ﻠﺎﺑﻰ ﻭ ﻣﺬﻫﺒﻰ ﻭ ﺣﺰ= ﺑﻰ ﺻﺤﺒﺘﻰ ﻧﻤﻴﺸ&#= 65262;ﺩ ﻭﻳﺎ ﺗﻮﺟﻴﻬﺎ&#= 65173; ﺑﺎﻃل ﻤﻴﮑﻨﻨ= 5194;. ﺯﻳﺮﺍ ﻫﻴﭻ ﮐﺪ&= #65165;ﻡ ﺍﻧﺼﺎﻑ ﻭﻭﺟﺪ&#= 65165;ﻥ ﻭ ﻋﺪﺍﻟﺖ ﻧﺪﺍ&= #65197;ﻧﺪ،ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ ﻭﻟﺬﺍ &= #65259;ﻤﻴﺸﻪ ﺧﻮﺩ ﺩﺭ ﻣﺤﺮﻭ&= #65251;ﻴّﺖ ﻭ ﺍﻗﻠﻴّﺖ ﻫﺴ&#= 65176;ﻨﺪ. ﻭ ﻣﺤﺎﻓﻈﻪ ﮐﺎ&= #65197;ﺍﻥ ﻣﻌﻤﻮﻟﺎ ﻫﺮﭼ&#= 65258; ﭘﻴﺶ ﺑﻴﺎﻳﺪ،= 4380;ﺎﺭﻩ ﺁﻥ ﻣﻴﮑﻨﻨﺪ. ﻭ= ﭼﻮم ﻔﺮﺩﺍ ﺷﻮﺩ ﻓﮑ&= #65198; ﻓﺮﺩﺍ ﮐﻨﻨﺪ. ﻭ= ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺍﺯ ﺯﻭﺭ ﺍ= ﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺷﻌ= ﺎﺭﻫﺎﻯ ﺩﻣﮑﺮﺍﺗﻴﻚ ﻭ &= #65227;ﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺣﺮ&#= 65233; ﻣﻔﺘﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﺍﺯ ﺗﺎﮐﺘﻴﮑ&= #65260;ﺎﻯ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ،ﺑﺨﺼﻮﺹ ﻣﺬﻫﺒﻰ ﻫﺎ ﺩﺭ = ﺣﮑﻮﻣﺖ، ﺗﻮﺍﻥ ﺗﻐﻴﻴﺮ &= #65197;ﻧﮓ ﺩﺍﺭﻧﺪ. ﺗﺎﻫﻢ = ﺭﻧﮓ ﻣﺨﺎﻟﻔﻴﻦ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64404;ﺮﺩﻧﺪ. ﻭ ﺍﻣﻮﺭ ﺭﺍ ﺩﺭ= ﻧﻬﺎﻳﺖ ﺑﻨﻔﻊ ﺣﻔﻆ ﺭﮊ&= #65267;ﻢ ﺧﻮﺩ ﮐﻨﻨﺪ. ﺣﺘ= ﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻣﻨ&= #65166;ﻓﻊ ﻣﻠّﻰ ﺭﺍ ﻗﺮﺑ&#= 65166;ﻧﻰ ﻧﻤﺎﻳﻨﺪ. ﻭﻟﻰ = ﺍﮔﺮ ﺭﮊﻳﻢ ﻋﻮﺽ ﺷﺪ&= #1548; ﺑﺠﺰ ﺭﻫﺒﺮﺍﻥ &= #65215;ﺮﺭ ﺩﻳﺪﻩ ﻣﺤﺎﻓﻈ&#= 65258; ﮐﺎﺭ،ﭘﻴﺮﻭﺍA= 253;، ﺁﻧﻬﺎ ﺑﺮﺍﺣﺘ&#= 65264; ﺭﺷﻮﻩ ﮔﻴﺮﻯ ﻭ&= #65251;ﺰﺩﻭﺭﻯ، ﺭﮊﻳﻢ ﺟﺪﻳﺪ ﻣ&= #65268;ﮕﻴﺮﻧﺪ ﻭﺭﺳﻮﺍ کننده اﺳﺮﺍﺭ ﭘﻴﺸﻴ= 5254;. ﻭ ﻟﺬﺍ ﻋﺮﻓﺎﻯ = ﺍﻟﻬﻰ ﻭﺳﻠﻮﮐﻰ ﺩﺭ ﺍ&= #65211;ﻞ ﮐﻞّ ﺗﺤﻮﻟﺎﺕ &#= 65183;ﺎﻣﻌﻪ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔ&= #65198;ﻓﺘﻪ، ﺑﺨﺎﻃﺮ ﺍﻗﻠﻴ&#= 1617;ﺖ ﺧﻮﺩ ﻧﻈﺮﻯ ﻧﻤ&= #65268;ﺪﻫﻨﺪ. ﻭ ﺑﮑﺎﺭﮐﺴﺐ ﺳ&= #65166;ﻟﮑﺎﻥ ﻣﺴﺘﻌﺪ ﺟﺪﻳﺪ &= #65191;ﻮﻳﺶ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. &= #65175;ﺎ ﺷﺎﻳﺪ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺰ ﺑﺼﺎﺩﻗﺎ&#= 65253; ﺳﻤﭙﺎﺗﻰ ﻳﺎﻓ&#= 65176;ﻪ،ﮐﻤﻚ ﻣﻨﺎﺳب ﺁﻧﻬﺎ &#= 65197;ﺍ ﺑﻨﻤﺎﻳﺪ، ﮐﻪ &#= 64344;ﻴﺮ ﮐﺎﻣﻞ ﺑﺂﻧﻬﺎ &= #65251;ﻌﺮﻓﻰ ﮐﻨﺪ. ﻭ ﻳﺎ ﻓﻬﻢ= ; ﺍﺳﺘﺪﻟﺎﻟﺎﺕ ﻋﺮﻓﺎﻧﻰ ﺭﺍ ﺑ&= #64345;ﺬﻳﺮﻧﺪ. ﮔﺮﭼﻪ ﺍﮐثرﺍ = 5193;ﻳﺪﻩ ﺷﺪﻩ،ﻭ ﺩﻳﮕﺮ= 5263; ﭼﻨﺎن ﻨﻤﻴﮑﻨ= 5194;. ﻭ ﻋﻤﻠﺎ ﺩﺭ ﮐﺎ= ﺭ ﺳﻴﺎﺳﺖ ﻭ ﺣﮑﻮ&= #65251;ﺖ ﻭ ﻏﺎﺭﺕ ﺍﻣﻮﺍ&= #65245; ﻣﻠّﻰ ﺑﻨﻔﻊ ﺧ&#= 65262;ﺩ،ﻭ ﻣﺨﺎﻟﻒ ﻣﺤﺎﻓ&#= 65224;ﻪ ﮐﺎﺭ ﻭﻣﺮﺗﺠﻊ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺤﺎﻓﻈﻪ ﮐﺎﺭ ﻋﺎﻗﻠﺘﺮ&#= 1548;ﺳﺨﺖ ﺑﺄﺻﻞ ﻭ ﺷﻌﺎﺭ = ﺣﻖ ﻣﺎﻟﮑﻴّﺖ ﭼﺴ= 5170;ﻴﺪﻩ،ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65169;ﺮﺍﻯ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ &= #64380;ﻨﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ. ﻭ ﭼ= ﻮﻥ ﺑﺤﮑﻮﻣﺖ ﺭﺳﻴ&#= 65194;ﻧﺪ،ﻣﺎﻟﮑﻴّ= ;ﺖ ﻣﺨﺎﻟﻔﻴﻦ ﺭﺍ &= #65251;ﺼﺎﺩﺭﻩ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺩﺭ= ﺷﻮﺭﺷﻬﺎ ﻣﺮﺩﻡ ﻓﻘﻴﺮ ﻭ = ﭘﺮﻳﺸﺎﻥ،ﻏﺎA= 197;ﺕ ﻫﺎ ﻭ ﺧﺮﺍﺑﮑﺎ&= #65197;ﻳﻬﺎ ﻣﻴﮑﻨﻨﺪ. ﻣﺤﺎ&= #65235;ﻈﻪ ﮐﺎﺭﺍﻥ ﻣﻌﺘﻘ&#= 65194;ﻳﻦ ﺧﻮﺩﺭﺍ ﺍﮔﺮ ﻣ&= #65184;ﺒﻮﺭ ﺑﺂﺳﻴﺐ ﺭﺳﺎﻧ&#= 65194;ﻥ ﻧﺒﺎﺷﺪ، ﭼﻮﻥ &#= 65175;ﻘﺴﻴﻢ ﻗﺎﻧﻮنی ﻮ ﺍﺟ= 5170;ﺎﺭﻯ،ﺗﻤﺎﻡ ﺍﺭﺍﺿﻰ ﺭﺍ ﮔﺮ&= #65235;ﺘﻪ ﻭﺳﻴﺎﺳﺖ ﺻﻨﻌ&#= 65174; ﺩﺭ ﻋﻮﺽ ﺁﻧﻬﺎ = ﺭﺍ ﺑﺎﻣﻮﺭ ﺑﺎﺯﺭ&#= 64404;ﺎﻧﻰ ﻭ ﺻﻨﻌﺘﻰ ﺑﺰﺭ&= #64404;ﺘﺮ ﺭﺍﺿﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ. ﺩﺭ ﻓﺮﺍﻧﺴﻪ ﻣ&= #65176;ﺮﻧﻴﮓ ﺍﺳﺘﺒﺪﺍﺩ ﺻﺎ&#= 65247;ﺢ ﺭﺍ ﺧﻮﺍﺳﺖ،ﻭ= 5247;ﻰ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﺻ&#= 65248;ﺎﺣﺎﺕ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﺮ&= #65193;ﻧﺪ. ﺗﺎ ﮐﻨﺘﺮﻝ ﻧﺎ&= #65197;ﺍﺿﻴﺎﻥ ﺭﺍ ﺑﺪﺳﺖ ﮔﻴﺮ&= #65255;ﺪ. ﮐﻪ ﺁﺩﻡ ﺍﺳﻤﻴ&= #1579; ﭼﻨﻴﻦ ﺭﻭﺍﺝ ﺩ&= #65165;ﺩ. ﺩﻳﮑﺘﺎﺗﻮﺭ ﺻ&#= 65166;ﻟﺢ ﺑﺮﺣﺴﺐ ﻭﻋﺪﻩ &= #65259;ﺎﻯ ﺧﻮﺩ ﺳﺨﺖ ﻣﻴﮕ&= #65268;ﺮﺩ،ﻭ ﺑﺨﻮﺩ ﺣﻖ ﻣﻴﺪ&= #65259;ﺪ،ﺗﺎ ﻣﻨﺎﻓﻊ ﺍﮐثرA= 267;ّﺖ ﺭﺍ ﺩﺭﻧﻈﺮ ﺑﮕ&= #65268;ﺮﺩ ﻭ ﺍﻗﻠﻴّﺖ ﺁﺳ&#= 65268;ﺐ ﺩﻳﺪﻩ ﻭ ثرﻭﺗ= 5252;ﻨﺪ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻧﻤ= ﻰ ﮔﻴﺮﺩ. ﺗﮑﻴﻪ ﺑ= ﺮ ﺭﻋﺎﻳت ﻮﻇﺎﻳ= 601; اﻟﻬﻰ ﻭﺧﻴﺮﺍ= 5173; ﻭﺧﺪﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺗﻮﺟّﻪ ﻣﻴﮑﻨ= 5256;ﺪ،ﻭ ﺑﺪﻧﺒﺎﻝ ﺑﻮﺟ&#= 65262;ﺩ ﺁﻭﺭﺩﻥ ﻣﻔﺎﺧ&#= 65198; ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺗ= ﻮﺳﻌﻪ ﻋﻠﻤﻰ ﻣﻄﺎﻟﺐ &= #65199;ﻣﺎﻥ،ﻭ ﻧﻴﺎﺯ ﺟﺎﻣﻌﻪ &= #65197;ﺍ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﻫ&= #65166;ﻯ ﻋﻤﺮﺍﻧﻰ ﺧﻮﺩ &= #65239;ﺮﺍﺭ ﻣﻴﺪﻫﺪ. ﻭ ﻗﺎﻧ= ﻮﻥ ﺍﺳﺎﺳﻰ ﺭﺍ ﻣﺪ&= #65165;ﻡ ﺍﺻﻠﺎﺡ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻣﻴﺪﻫﻨﺪ. ﺍﺗّ&#= 65188;ﺎﺩﻳﻪ ﻫﺎ ﺑﻮﺳﻴﻠﻪ ﻣ&= #65188;ﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﺑﺮﭘﺎ &= #65251;ﻴﺸﻮﺩ،ﻭﺍﺯ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﺩﻡ ﻣﻴﺰﻧﻨﺪ،= 5175;ﺎ ﺩﺭ ﺟﻨﮕﻬﺎﻯ ﺧ&= #65166;ﺭﺟﻰ ﻳﺎ ﺷﻮﺭﺷﻬﺎﻯ &= #65191;ﻮﻧﻴﻦ ﺩﺍﺧﻠﻰ،ﺍﺯ ﺷ= 5228;ﺎﺭﻧﺎﺳﻴﻮﻧᥴ= 6;ﻟﻴﺴﻢ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ. ﻭﻳﺎ ﺍﺯ ﺑﺨﻄﺮ = ﺍﻓﺘﺎﺩﻥ ﺩﻳﻦ ﻭﻣﺬﻫﺐ ﻣ&= #65268;ﮕﻮﻳﻨﺪ،ﻭ ﻳﺎ ﻭﻋﺪﻩ ﻓﺘﻮ&= #65187;ﺎﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻣﻴﺪﻫﻨﺪ. ﻧﺎﺳ&= #65268;ﻮﻧﺎﻟﻴﺴﻢ ﺗﻮﻓﻴﻘﻰ ﭼﻮﻥ &= #64400;ﺎﺭ ﺑﺴﻤﺎﺭﻙ ﺁﻟﻤ&#= 65166;ﻧﻰ،ﺑﺘﻮﺳﻌ᥽= 8; ﻃﻠﺒﻰ ﺍﺳﺘﻌﻤ&#= 65166;ﺭﻯ ﮐﺸﻴﺪ. ﺍﮔﺮ ﻗﺪ= ﺭﺕ ﻧﻈﺎﻣﻰ ﻫﻢ ﭼﻮ&= #65253; ﺩﺭ ﻣﻮﺭﺩ ﻫﻴﺘ&= #65248;ﺮ ﮐﻤﻚ ﮐﻨﺪ. که ا&#= 64404;ﺮﺍﻧﮕﻠﻴس ﺗﻮﺍﻧﺴﺖ ﺑﺎ ﮐ&= #65208;ﺘﻰ ﻫﺎﻯ ﻧﻈﺎﻣﻰ ﻓ&= #65262;ﻟﺎﺩﻯ ﺗﺎﺯﻩ ﺍﺧﺘﺮﺍ&#= 65225; ﺷﺪﻩ،ﺳﻪ ﻗﺮﻥ &#= 65165;ﺳﺘﻌﻤﺎﺭ ﺑﺮﺑﻨﺎﺩﺭ ﻣﻬ&#= 65250; ﺟﻬﺎﻥ ﮐﻨﺪ،ﻭ= 5169;ﻌﺪﺍ ﺑﺎ ﺍﺳﺘﻌﻤﺎﺭ &= #65203;ﻴﺎﺳﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﻭ = ﺟﺎﺳﻮﺳﻰ ﻭ ﺗﺸﮑﻴﻠﺎﺕ ﭘ&= #65256;ﻬﺎﻧﻰ ﺻﺎﺣﺒﺎﻥ ﻣﻨﺎ&#= 65235;ﻊ،ﺩﺭ ﺗﻤﺎﻡ ﺳﺮﺯﻣﻴ&#= 65256;ﻬﺎ ﻧﻔﻮﺫ ﮐﺮﺩ. ﻭ ﻳ= ;ﺎ ﻫﻴﺘﻠﺮ ﺑﺎ ﺍﺧ&= #65176;ﺮﺍﻉ ﺗﺎﻧﮑﻬﺎﻯ ﺑﺰ&#= 65197;ﮒ،ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﺑﺎ ﻗﺪﺭﺗﻬﺎﻯ &= #65215;ﺮﺑﺘﻰ ﻓﻀﺎﺋﻰ،ﮐﻪ ﻫ= 5252;ﻪ ﮐﺸﻮﺭ ﻫﺎﻯ ﻣﺪ&= #65227;ﻰ ﺑﺰﺭﮔﻰ ﺩﺭ ﺻﺪ&= #65193; ﺭﺳﻴﺪﻥ ﺑﺂﻥ ﻫ&= #65204;ﺘﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5267;ﻚ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﻭﺍﻗﻌﻰ ﺁﻥ ﺍﺳ&= #65174;، ﮐﻪ ﺣﺎﮐﻢ ﺍﺯ ﺑ= ﻴﻦ ﻣﺮﺩﻡ،ﻭ ﺍﺯ ﻋ&#= 65166;ﻟﻤﺘﺮﻳﻦ ﻭ ﺻﺎﻟﺢ ﺗﺮﻳﻦ = ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ. ﮐﻪ ﮐﻤﺘﺮ= ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﻦ ﻓ&= #65198;ﺻﺖ ﺑﺮﺍﻯ ﺩﺍﻧﺸﻤ&#= 65256;ﺪﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭼﻪ= ﺭﺳﺪ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 1740; اﻟﻬﻰ ﺯﻣﺎﻥ. ﻧ&= #65166;ﺳﻴﻮﻧﺎﻟﻴﺴA= 250; ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﺗ&= #65262;ﺳﻌﻪ ﺧﻮﺩ،ﻭ ﺍﻧﺘﻘ= 5166;ﻡ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﺍ&= #65199; ﻫﻤﺴﺎﻳﮕﺎﻥ ﮔ&#= 65198;ﻓﺘﻦ،</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﺣﺸﺘﻨﺎ&= #65243;ﺘﺮﻳﻦ ﺍﻧﻮﺍﻉ ﻧﺎﺳﻴ&#= 65262;ﻧﺎﻟﻴﺴﻢ ﺳﻴﺎﺳﻰ ﺍﺳﺖ. ﻭ= ﻫﻤﻪ ﺍﻳﻦ ﮔﺮﻭﻫﻬﺎ&#= 65263; ﺳﻴﺎﺳﻰ ﻭ ﻧﻈﺎ&= #65251;ﻰﻭﻣﺬﻫﺒﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ، &#= 65259;ﺮﭼﻪ ﺳﺮﻳﻌﺘﺮ ﺍﺯ ﺧ&= #65262;ﺍﺳﺘﻪ ﻫﺎﻯ ﺧﺪﺍ ﻭﻃﺒ&= #65268;ﻌﺖ،ﻭ ﺣﺘﻰ ﺍﺯ ﻓﻄﺮﺕ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻋﻘ&= #65168; ﺭﻭﻯ ﻣﺪﺍﻭﻡ ﻭ = ﺳﺮﻳﻊ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5194;ﺗﺮﻳﻦ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﻭ ﺑﻴﺸﺘﺮ ﺍﮔﺮ = ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍ،ﺳ= 5176;ﻢ ﺑﻤﺨﻠﻮﻗﺎﺕ ﺧ&#= 65194;ﺍ ﮐﻨﻨﺪ. ﻣﻌﻤﻮﻟ&= #65166; ﻋﻘﻞ ﺑﻴﺸﺘﺮ،= 5153;ﻣﺎﺩﮔﻰ ﭘﺬﻳﺮﺵ ﺭﻭﻣﺎ&#= 65255;ﺘﻴﺴﻢ ﻭ ﻋﺮﻓﺎﻥ ﺩﺍﺭ&= #65193;. ﭼﻪ ﻋﺮﻓﺎﻥ ﻗﺸ&= #65198;ﻯ ﻣﺬﻫﺒﻰ،ﻭﭼﻪ = 5227;ﺮﻓﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 4400;ﻪ ﮐﻤﺘﺮ ﻓﺮﺻﺖ ﺗ&= #65170;ﻠﻴﻎ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻣ= ﺮﺩﻡ ﻭﺍﮐثرﻳّﺖ ﻗʋ= 98;ﻳﺐ ﺑﺎﺗّﻔﺎﻕ،ﺑʌ= 60;ﺘﺮ ﺗﺤﺮﻳﻚ ﺍﺣﺴﺎ&#= 65203;ﺎﺕ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻣﻴ= ﻞ ﻃﺒﻴﻌﻰ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺤﻔﻆ ﺳُﻨّﺘﻬﺎﻯ ﺧA= 262;ﻳﺶ ﻋﻠﺎﻗﻤﻨﺪ ﻫﺴ&#= 65176;ﻨﺪ. ﻣﻔﺎﺧﺮ ﺍﺟﺪﺍ&#= 65193;ﻯ ﻭ ﺳﻨّﺘﻬﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﻗﺸﺮﻯ ﻭ ﺍﺣﺴﺎ&= #65203;ﺎﺕ ﻣﻠّﻰ ﮔﺮﺍﺋﻰ= 548;ﻳﺎ ﻋﺮﻓﺎﻥ ﻋﻤﻠﻰ &= #65261; ﺳﻠﻮﮐﻰ ﻋﺎﻣﻞ &= #65251;ﻘﺎﻭﻣﺖ ﺑﻴﺸﺘﺮ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺍﻳﻤﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 64400;ﻮﺭﻋﻮﺍﻡ ﺩﺭ ﺍﻋﺘﻘﺎﺩﺍ&#= 65173; ﻣﺬﻫﺒﻰ ﻭﻣﻠّ= 5264;،ﻣﺨﺎﻟف اﻳﻤﺎﻥ ﻋﻤﻠﻰ &#= 65169;ﻨﺪﮔﺎن اﻟﻬﻰ ﻭ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺍﮐثرﻳ= 17;ﺖ ﻣﺮﺩﻡ ﺩﺭ ﻓﺼﻮ&= #65245; ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮی هستند. ﮐﻪ ﻫﻤʃ= 81;ﻨﺎﻥ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶ ﻣﻴﺒﺎﺷﻨﺪ. ﺍﻣ&= #65166; ﻓﻠﺎﺳﻔﻪ ﻣﺤﺎ&#= 65235;ﻈﻪ ﮐﺎﺭ ﻭ ﻣﺎﺩﻳﮕ&= #65198;ﺍ ﻣﺪﻋﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﻋﻘﻞ ﺑﻬﺘﺮ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺍﻧﺘﻘﺎﺩﺍﺯﻭ= 5215;ﻊﻣﻮﺟﻮﺩﺑﺮᥴ= 5;ﻯﺍﺻﻠﺎﺡﺁﻥﻧ&= #65252;ﺎﻳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﻳﻤﻴﺘﺮ ﻋﺎﺭﻑ ﺩﺭ ﻓﺮﺍ&= #65255;ﺴﻪ،ﻋﮑس ﻫﮕﻞ ﻋﻤﻞ ﻧﻤﻮ&= #65193;،ﮐﻪ ﺣﻖ ﺭﺍ ﻣﻘﺪﻡ ﺑ= ﺮ ﻋﻘﻞ ﺩﺍﻧﺴﺖ. ﻭ= ﺑﺎ ﺿﺮﺭ ﺑﻴﺸﺘﺮ،= 5191;ﺪﻣﺖ ﺑﻤﺸﻴّﺖ ﺍﻟﻬ= 5264; ﻭﻫﺪﻑ ﺍﻭ،ﺩﺭ &#= 65175;ﺤﻤّﻞ ﻭ ﻗﺒﻮﻝ ﺍﻭﺿﺎ&= #65225; ﺭﺍ ﻣﻄﺮﺡ ﮐﺮﺩ.= ﻭﻟﻰ ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ &= #65165;ﻳﻦ ﺗﺤﻤّﻞ ﺳﺨﺖ، = 5259;ﻤﺮﺍﻩ ﺑﺎ ﻋﺪﻡ ﻓﺴﺎﺩ = ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﺧﻮﺩ ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﮐﻨﻮﻧﻰ ﺁﻧﻬﺎ &= #65165;ﺳﺖ. ﻭ ﺍﻟّﺎ ﺗﻨﻬﺎ &= #65169;ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65227;ﺰﻟﺖ ﺳﻠﻮﮐﻰ،ﻭ ﺗﺤ= 5198;ﻳﻢ ﻫﺮ ﻣﺠﺎﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺑﺮﺧﻮﺩ،ﺗﺎ ﻭ= 5239;ﺖ ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ&#= 1548;ﺳﺨﺘﻰ ﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺑ&= #65256;ﻔﻊ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65166;ﻟﻚ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺟ&= #65260;ﺎﻥ ﭼﻨﺎﻥ ﺳﺎﺧﺘﻪ &= #65207;ﺪﻩ ﮐﻪ ﻫﻴﭻ ﮔﺎﻩ ﺑ= ﺪﻭﻥ ﺳﺨﺘﻰ ﺯﻧﺪﮔﻰ &= #65255;ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﺮ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍﺿﻰ ﺑﻬﺮ ﻧﻌ&= #65252;ت اﻟﻬﻰ ﻧﻴﺴﺖ. ﻭ&= #65255;ﻴﺰ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﻓﺼﻮﻝ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺯ = ﺭﺍﻩ ﻣﻴﺮﺳﻨﺪ،ﻭ ﺗ= 5166; ﺃﺑﺪ ﺍﻳﻦ ﺟﺮﻳ&= #65166;ﻥ ﻃﺒﻴﻌﻰ ﺍﺩﺍﻣ&#= 65258; ﺩﺍﺭﺩ،ﮐﻪ ﮔﻴ= 5166;ﻫﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻤ&#= 65198;ﺍﺗﺐ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭﺗﮑﺎﻣﻞ ﻃﺒ&#= 65268;ﻌﻰ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﺗﺪﺑﻴﺮﺍﺕ ﻭﻳﮋﻩ ﺍﻟﻬﻰ ﺗ&= #65256;ﻬﺎ ﺍﺯ ﺁﻥ ﺳﺎﻟﮑﺎ&= #65253; ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺗ&= #65194;ﺑﻴﺮﺍﺕ ﻃﺒﻴﻌﻰ ﺩﻳﮕﺮ &= #65251;ﻮﺟﻮﺩﺍﺕ،ﺗʌ= 56;ﻬﺎ ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺩﺍﻣ= ;ﻪ ﺣﻴﺎﺕ ﻫﺮﻣﻮﺟ&#= 65262;ﺩ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﻓﻌﻠﻰ ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺯﻳﺮﺍ ﺗﻌﻬّﺪ &#= 65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺑﻬﺸﺖ ﻧ&= #65262;ﻉ ﺑﻬﺘﺮﮐﻨﻮﻧﻰ &#= 65165;ﺳﺖ. ﮐﻪ ﺑﻬﻤﻪ ﺩﺍﺩ&= #65257; ﻣﻴﺸﻮﺩ. ﻭﺗﻨﻬ&= #65166; ﺩﺭ ﺍﻭﺍﺧﺮ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ = ﺍﮔﺮ ﻋﻘﻞ ﻭ ﺍﺳﺘﻌﺪ&= #65165;ﺩﻫﺎﻯ ﺩﻳﮕﺮ ﻟﺎﺯﻡ ﺩ&= #65197; ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺍﺗﻤﺎﻡ ﺣﺠّﺖ &#= 65207;ﺪﻩ،ﺗﻔﻬﻴﻢ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺑﺂﻧﻬﺎ &= #65207;ﺪﻩ ﺑﺎﺷﺪ، ﺁﻧﮕﺎ= 5257;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺪﺑﻴﺮﺍﺕ ʋ= 65;ﻟﻬﻰ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﻭ = ﻋﺎﻗﻞ ﻭ ﻋﺎﻣﻞ ﺟﺪﻯ ﺭ= ﺍ،ﺗﺎ ﺷﺒﻰ ﺭﻩ ﺻﺪ ﺳﺎ= ﻟﻪ ﺭﻓﺘﻦ،ﻣﻌﺎﺩA= 245; ﻳﻚ ﻋﻤﺮ ﺑﺸﺮﻯ = ﺑﺮﺍﻯ ﻫﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﺟﺪﻳﺪ،ﻳﺎ ﺑﺎ &#= 65259;ﺮ ﺷﻬﻮﺩ ﺟﺪﻳﺪ،= 4344;س ﺎﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻴﺸﻴﻦ ﭘﻴﺸﺮ&#= 65235;ﺖ ﺗﮑﺎﻣﻠﻰ ﺍﺭﺍ&#= 65193;ﻯ ﺩﺍﺭﺩ. ﻳﺎ ﺑﻬﺘ= ﺮ ﺑﮕﻮﺋﻴﻢ ﻧﻴﻤ&#= 65258; ﺍﺭﺍﺩﻯ ﺳﺎﻟﻚ &= #65169;ﺸﺮﻯ،ﺩﺭ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 64400;ﺎﺭﻯ ﻧﮑﺮﺩﻥ،ﮐﻪ ﺟ= 5256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﺗﻘﺮﺏ ﺻ= ﻔﺎﺗﻰ ﻭ ﺷﻬﻮﺩﻯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﻴﺸﺘﺮ ﻭ ﺳﺮﻳ&= #65228;ﺘﺮ ﺍﺳﺖ. ﺩﻳﻤﻴﺘﺮ = ﻃﺮﻓﺪﺍﺭ ﻗﺪﺭﺕ ﺑﺮﺍﻯ ﮐ&= #65256;ﺘﺮﻝ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻣﺮﺩﻡ ﺷﺮﻳﺮ ﺷﺮﻭﺭ ﺻ&= #65188;ﺒﺖ ﻣﻴﮑﺮﺩ. ﻭ ﺷﺎﻳ= ﺪ ﺍﺯ ﮐﻨﺘﺮﻝ ﻧﻔ&= #1587; ﻫﺮ ﺍﻧﺴﺎﻥ ﺑﺘ&= #65256;ﻬﺎﺋﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﮐﺮﺩﻩ ﺑﻮﺩ. ﻭﻧ= ﻈﺮﻳّﺎﺕ ﺍﻭ ﺩﺭ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎﻥ ﺑﺪﻭﻥ ﺁﺯﺍﺭ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﺻﺎﺩﻕ ﺍﺳﺖ. ﮐﻨ= ﺘﺮﻝ ﺷﺮ ﺩﺭﺟﺎمعه A= 170;ﺎ ﺯﻭﺭ ﻭﺗﺮس ﺍﺳ&#= 65174;. ﺍﮔﺮ ﺑﺎ ﻗﺎﻧﻮ&= #65253; ﻭﻋﺪﺍﻟﺖ ﺍﺟﺮ&#= 65165; ﮔﺮﺩﺩ،ﺣﺘﻰ ﻇ= 5248;ﻢ ﺑﺎﻟﺴﻮﻳﻪ ﻋﺪ&#= 65245; ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ. = ﻭ ﻧﻴﺰ ﺗﻌﻠﻴﻢ ﻭ&= #65175;ﻔﻬﻴﻢ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻋ&= #65166;ﻟﻴﻪ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 1548;ﺩﺭ ﺍﻳﻦ ﮐﻨﺘﺮﻝ ﺷ&= #65192;ﺼﻰ ﻣؤثّر ﺍﺳﺖ. ﺁA= 255;ﮕﺎﻩ ﺍﮔﺮ ﺍﮐثریّی= ; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺑﺎﺷﺪ، ﮐﻪ ﻫﻴ&#= 64379; ﮔﺎﻩ ﻧﺨﻮﺍﻫﺪ &= #65169;ﻮﺩ،ﺑﺎﺯ ﮐﻤﻚ ﮐﻨﺘﺮﻝ ﻧ&= #65236;س ﻣﻴﻨﻤﺎﻳﺪ. ﺗﺸ&= #65262;ﻳﻖ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺡ &= #65261; ﺻﺤﺒﺖ ﺍﺯ ﺑﻬﺸ&= #65176;ﻬﺎﻯ ﺁﻳﻨﺪﻩ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑ&#= 65260;ﺘﺮ ﻧﻮﻋﻰ ﻧﻴﺰ ﻣﻔ&= #65268;ﺪ ﺍﺳﺖ. ﻭﻟﻰ ﺗﺮس = ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭ ﺟﻬﻨّﻢ ﻫﺎ،= 4380;ﻪ ﮔﻮﺩﺍﻝ ﺁﺗﺶ ﺗ&= #65212;ﻮﺭﻯ ﺁﺧﻮﻧﺪﻫﺎ ﺑﺎ&#= 65207;ﺪ،ﻭﭼﻪ ﺗﻮﻟﺪﺍﺕ ﺩﺭ ﻧ&= #65204;ﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﺑﺠﻬﺎﻥ، ﮐﻪ ﺑ&#= 65240;ﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴ&= #65252;ﻮﻥ ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﻣﺎﺭ ﻭﻣﻮﺭ ﻭ ﻳ= ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﮔﻴ&= #65166;ﻫﻰ ﻓﺴﺦ ﻭ ﮔﻨﺪﻳﺪ&= #64404;ﻰ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ. = ﮐﻤﻚ ﺍﻧﺴﺎﻧﻬﺎ ﺧﻴ&#= 65198; ﺩﺭ ﺗﺄﻣﻴﻦ ﺍﺟ&= #65176;ﻤﺎﻋﻰ،ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﻣﺎ&#= 65247;ﻰ ﮐﻤﻚ ﺑﺂﻣﺎﺩﮔ&#= 65264; ﺍﻧﺴﺎﻥ ﻧﻴﺎﺯ&#= 65251;ﻨﺪ،ﺑﺮﺍﻯ ﺗﻔﮑّﺮ ﺩﺭﺳﺮ= 5255;ﻮﺷﺖ ﺭﻭﺣﻰ ﻭ ﺁﻳﻨﺪ&= #65257; ﺧﻮﺩ،ﮐﻤﻚ ﻣﻴ= 5256;ﻤﺎﻳﺪ ﻭﻟﻰ ﺍﻟﺒﺘﻪ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻴﺮﺍﺕ ﻭ ﺻA= 194;ﻗﺎﺕ ﻭ ﺧﺪﻣﺎﺕ ﺍﻟﻬ&= #65264; ﺑﺪﻭﻥ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﮐﻰ، ﮐﺎﺭﺳﺎﺯ ﻧﺠﺎ&#= 1578; ﻨﻤﻴﺒﺎﺷﺪ. ﺭﻭ&= #65185; ﮐﻪ ﻣﻨﺤﺼﺮﺍ ﺑ&= #65166; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﻣﺎﻧﻊ ﺍﺯ ﻗﻬﻘ&= #65198;ﺍﻯ ﺑﻴﺸﺘﺮﭘسﺍﺯA= 251;ﺮﮒﺁﻧﻬﺎﻧﻴﺰ= ;ﻣﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺎﻳﺪ ﺍﻓﺰﻭﺩ،ﺍﮔﺮA= 259;ﺮﮐس ﺑﺨﻮﺍﻫﺪ ﺑﻤﻮ&#= 65183;ﺐ ﺗﺼﻮﺭﺍﺕ ﺧﻮﺩ&#= 1548;ﺍﺯ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﻧ&= #65166;ﻗﺺ ﻭﻧﺎﺭﺳﺎﻯ ﺧﻮ&#= 65267;ﺶ،ﺑﺨﻮﺍﻫﺪ ﺟﺎمعه ﺮﺍ ﺩﮔA= 198;ﮔﻮﻥ ﻭﻳﺎ ﻗﺼﺪ ﺍﺻﻠ&= #65166;ح ﺪﺍﺷته ﺒﺎﺷﺪ= 48; ﻏﺎل اﺯ ﺍﻳﻨﮑﻪ ﻋﻘ&#= 65194;ﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺍﻭ ﺧﻴﺮﺍﺕ ﻭ ﺍ= ﻋﻤﺎﻝ ﻧﻴﻚ ﺍﻭﺭﺍ ﺗﺒ&= #65194;ﻳﻞ ﺑﺂثاﺭ ﻣﻨﻔﻰ = 5193;ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﻣﻴﻨﻤﺎﻳﺪ. ﻣﺎ&= #65255;ﻨﺪ ﻣﻨّﺖ ﮔﺬﺍﺭﻯ &#= 65169;ﺮ ﺍﻓﺮﺍﺩ ﮐﻤﻚ ﺷ&= #65194;ﻩ،ﻭ ﻳﺎ ﺑﮑﺎﺭ ﮔﺮﻓ&= #65176;ﻦ ﺁﻧﺎﻥ ﺩﺭ ﺳﻤﺖ = ﻣﻨﺎﻓﻊ ﮐﻤﻚ ﮐﻨﻨﺪﻩ. ﻭ= ﻳﺎ ﺑﺮﺍﻯ ﺗﺒﻠﻴﻐ&#= 65166;ﺕ ﻋﻤﻮﻣﻰ ﻭ ﺭﻳﺎ&= #64400;ﺎﺭﻯ ﻭ ﺗﻈﺎﻫﺮ ﺑﺎﻋ&= #65252;ﺎﻝ ﻧﻴﻚ ﺧﻮﺩ،ﭼﻮ= 5253; ﮐﻤﮑﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ ﺑﺰﻟﺰﻟﻪ ﺯﺩﮔ&#= 65166;ﻥ ﻭ ﻳﺘﻴﻤﺎﻥ ﻭ ﻏ= ﻴﺮه ﺒﺎﺷﺪ، ﺗﺎ ﺑﺎ&#= 65227;ث ﺳﺘﺎﻳﺶ ﻣﺮﺩﻡ &= #65207;ﻮﺩ. ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ &= #65191;ﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺵ ﺁﻧﺎﻥ &= #65169;ﺼﻮﺭﺕ ﺳﺘﺎﻳﺶ ﺩﻳﮕﺮ&#= 65165;ﻥ،ﻭ ﺑﻬﺮﺷﮑﻞ ﺩﻳﮕ&#= 65198;ﻯ ﻓﻮﺭﺍ ﮔﺮﻓﺘت= 607; اﻧﺪ ﻭﻧﺰﺩ ﺧﺪ&#= 65165; ﭼﻴﺰﻯ ﻧﺪﺍﺭﻧ&#= 65194;. ﻳﻌﻨﻰ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﻧﺪﺍﺭﻧﺪ،ﭼﻪ = 5197;ﺳﺪ ﮐﻪ ﺍﮔﺮ ﭼﻨﺪﻳ&= #1606; ﺒﺮﺍﺑﺮ ثرﻭﺕ = 5183;ﻬﺎﻥ ﺧﻴﺮﺍت کنند. ʋ= 75;ﻨﻬﺎ ﺍﻳﻤﺎﻥ ﺻﻮﻓﻴ&#= 65166;ﻥ ﺗﺼﻔﻴﻪ ﮐﻨﻨﺪ&#= 65257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﺩﺭ ﻳﻚ ﭘﻴﻤﺎﻥ = ﺳﻠﻮﮐﻰ ﺑﺎ ﻳﻚ ﻭﻟﻰّ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ. ﮐﻪ ﻫﻤﻪ ﺧ= ;ﻴﺮﺍﺕ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ،ﻭ ﻫﺮ ﺧﺪﻣﺖ ﻏﻴﺮ = ﻣﺴﺘﻘﻴﻢ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳ&#= 65174;. ﮐﻪ ﻫﺮﮔﺰ ﺑﮑﺴ&= #65264; ﺳﺘﻢ ﻳﺎ ﺁﺯﺍﺭ&= #65263; ﻧﺪﺍﺭﺩ. ﻭ ﺍﮔﺮ= ﻣﺎﻟﻰ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ ﺍﻟﺒﺘﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﻭ ﻫﻴﭻ ﮔﺎﻩ ثر&#= 65261;ﺗﻤﻨﺪ ﻧﻴﺰ ﻧﻤﻴﺸﻮﻧ&#= 65194;،ﮐﻪ ﺧﻴﺮﺍﺕ ﺑﺰﺭﮒ &= #64400;ﻨﻨﺪ. ﻭﭼﻮﻥ ﺻﺎﻓﻰ ﺩ&= #65197; ﺗﺼﻔﻴﻪ ﺭﻭﺍن &#= 65170;ﻮﺩﻩ، ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺗ&= #65262;ﻟﺪﺍﺕ ﺑﺮﺗﺮ ﺗﺎ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ ﮐﻪ ﻫﺪﻑ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ. ﻭ ﺍﻟّﺎ ﺧ= ﺪﺍﻭﻧﺪ ﻣﻴﺘﻮﺍﻧﺴﺖ ﮔ&#= 65198;ﺳﻨﻪ ﻭ ﻳﺘﻴﻢ ﻭ ﻓﻘﻴ= ﺮﻯ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺑ= ﻮﺟﻮﺩ ﻧﻴﺎﻭﺭﺩ. ﺁﻧﮕ&= #65166;ﻩ ﭼﮕﻮﻧﻪ ﺍﻣﮑﺎ&#= 65253; ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺑﻴﺎﺑﻨﺪ. = ﭘس ﺻﺒﺮ ﻓﻘﺮﺍﻯ ﺳ&= #65166;ﻟﻚ،ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻓﻘﺮ&#= 65263; ﻓﺨﺮ ﺁﻣﻴﺰ ﺍﺳ&= #65174;، ﻭﺍلاّ ﺻﺒﺮﻯ <span style=3D'mso-spacerun:yes'> </span>ﮐﻔﺮﺁ= 5251;ﻴﺰ ﺧﻮﺍﻫﺪﺑﻮﺩﺍ &#= 64404;ﺮﻓﻘﻴﺮﻭﺳﺎʌ= 47;ﻚﻧﺒﺎﺷﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻋﻘ= ﻞ ﻣﺎﺩﻯ ﺑﺎﻋث ﺗ&#= 65236;ﺮﻗﻪ ﺣﻮﺍس ﻭ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﺸﻮﺩ. ﻭ ﺍﻳﻤ= ﺎﻥ ﺍﺣﺘﻤﺎﻟﻰ ﺍﻭ&#= 65197;ﺍ ﺗﻀﻌﻴﻒ ﻣﻴﮑﻨ&#= 65194;. ﻣﮕﺮ ﭘس ﺍﺯ ﺩﺭ&= #65241; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺳ&= #65166;ﻟﻚ ﺑﺎ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ. ﺧﻮﺩ ﺑﺤﺪﻯ ﮐﻪ = ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧ= ﻤﻰ ﺑﻴﻨﺪ. ﺁﻧﮕﺎﻩ = ﺑﻌﻘﻞ ﮐﻠّﻰ ﻭ ﺍﻟﻬﻰ &= #65251;ﻨﺎﺳﺐ ﺳﻄﺢ ﺷﻬﻮﺩﻯ ﺧ&= #65262;ﺩ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺑﺎ= ﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺍﺯ ﺷﺎﻫ&= #65194;ﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺗ&= #65166; </span><span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵</span>= <span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DFA style=3D'mso-bidi-language:FA'>ﻗﺮﻥ ﺩ&= #65267;ﮕﺮ،ﺑﺮﺗﺮﻳʌ= 54; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﻋﻘﻠﻰ ﻣﻴﺴّ&#= 65198; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻟ= ﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﺗ&= #65166; ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ،ﻫﺰﺍA= 197;ﺍﻥ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﺑﺮﺍﺑﺮ ﻋﻘʌ= 46; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻗﺪﺭﺕ = 5175;ﺼﻤﻴﻢ ﻭ ﺗﻔﮑّﺮ ﻭ ﺍﻧ&= #65176;ﺨﺎﺏ ﺻﺤﻴﺢ ﺭﺍﻩ ﻭ ﺭ= ﻭﺵ ﺯﻧﺪﮔﻰ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﺍ= ﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺗﺮ،ﺑﻬ= 5176;ﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌ&#= 65166;ﻳﺐ ﺧﻮﺩ ﺭﺍ ﭼﻮﻥ ﺷ= ﻨﺎﺧﺖ ﺍﺯ ﺁﻥ ﻣﺘﻨﻔّ&#= 65198; ﮔﺮﺩﺩ. ﻭ ﺁﻣﺎﺩ= ﻩ ﺟﺎﻧﺸﻴﻦ ﮐﺮﺩ&#= 65253; ﺻﻔﺘﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸ= ﺮﻯ،ﺑﺼﻔﺘﻰ ﺍﻟﻬﻰ ﺍﺯ ﭘﻴﺮ&= #65165;ﻟﻬی ﺒﺮﺳﺪ. ﻭ ﻗﺪﺭﺕ= ﺗﻔﮑّﺮ ﺑﺎ ﻋﻘﻞ ﺍﻟﻬﻰ = ﻭﺳﻴﻌﺘﺮ ﺧﻮﺩ،ﻣﻴﺘﻮﺍA= 255;ﺪ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﮐﺮﺩﻩ ﺑﺎﺷﺪ . ﺷ= ;ﻮﺭﺷﻬﺎﻯ ﻓﺮﺩﻯ ﺑﻨﺎﻡ ﺧ&= #65194;ﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﭼﻪ &= #65197;ﺳﺪ ﺑﺎﺗّﺤﺎﺩ ﻧﺎ= 5251;ﻘﺪﺵ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎ ﺩﺭ ﺷﻮﺭﺷﻬ&= #65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ، ﺟ= 5200; ﺧﺮﺍﺑﻰ ﺑﻴﺸﺘ&#= 65198; ﻧﺘﻴجه اﻯ ﻧﺪA= 165;ﺭﺩ. ﻭ ﺗﻨﻬﺎ ﺍﺭﺿﺎ&= #65263; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺰﻳﺪ ﺑﺮﻋﻠّﺖ ﻓﺴﺎ= 5193; ﺭﻭﺍﻥ ﻣﻴﺸﻮﺩ. = ﻭﻟﻰ ﺷﻮﺭﺵ ﺳﺎﻟﮑﺎ&#= 65253; ﻋﻤﻠﺎ ﻋﻠﻴﻪ ﻭ&= #65183;ﻮﺩ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻧﻘﺪ ﺧﻮﻳﺶ ﻣﻴ&= #64401;ﻨﻨﺪ، ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65227;ﻤﻴﻖ ﺗﺮ ﺩﺭﺻﺒﺮ ﺳﻠ&= #65262;ﮐﻰ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑ= ﺮﺍﻩ ﻭﻭﺳﻴﻠﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. = ﺁﻧﮕﺎﻩ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺮﺳﻨﺪ. ﭘس ﺟ&= #65260;ﻨّﻢ ﺟﻬﺎﻥ ﺑﺎ ﻣﺸﮑ&= #65248;ﺎﺕ ﻫﻤﻴﺸﮕﻰ ﺁﻥ، &#= 65169;ﺮﺍﻯ ﺍﻧﺠﺎﻡ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻭ ﺻﺒﻮﺭﻯ &= #65165;ﺳﺖ. ﻭ ﺍﮔﺮ ﺧﺪﺍﻭﻧ&= #65194; ﮐﺴﻰ ﺭﺍ ﺩﻭﺳﺖ = ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ، ﺁﻧﻘﺪ= 5197; ﻧﻌﻤﺖ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻭ ث= ;رﻭﺕ ﻭ ﻗﺪﺭﺕ ﻭ ﻓﺮﺻ= ﺖ ﻣﻔﻴﺪ ﻣﻴﺪﻫﺪ&#= 1548;ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65183;ﻬﻨّﻢ ﺩﺍﻍ ﺗﺮ ﭘس ﺍﺯ = ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺩﺭﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻋﻤﻴﻖ ﺗﺮ ﻧﻤﺎ&= #65267;ﺪ. ﻭﺫﺍﺗﺎ ﺳﺎﺯﻣ&#= 65166;ﻥ ﺟﻬﺎﻥ ﻭ ﺳﺎﺯﻣ&= #65166;ﻥ ﺩﻫﻨﺪﮔﺎﻥ ﺟﻬ&#= 65166;ﻥ ﭼﻪ ﺩﺭ ﺳﻴﺎﺳﺖ = ﻳﺎ ﺭﻫﺒﺮﻯ ﻣﺬﻫﺒ&#= 65264; ﻭ ﺳﻴﺎﺳﻰ ﻭ ﺍﻗ= ﺘﺼﺎﺩﻯ،ﻭﺣﺘA= 264; ﺗﺤﺖ ﺷﻌﺎﺭﻫﺎ&#= 65263; ﺍﻟﻬﻰ، ﺳﺮﺍﺳ= 5198; ﺍﻋﻤﺎﻝ ﻏﻴﺮ ﻋ&= #65240;ﻠﺎﻧﻰ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺿﺮ= ﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻥ ﺑﻴﺸﺘﺮ A= 165;ﺯ ﻧﻔﻊ ﻣﻴﺒﻴﺎﺷ&#= 65194; ﻋﻘﻞ ﻣﺎﺩﻯ ﺑﺎ&= #65227;ث ﺗﻔﺮﻗﻪ ﺍﻓﺮﺍ&#= 65193; ﻭﺣﻮﺍس ﺍﻓﺮﺍ= 5193;،ﺑﺮﺍﻯ ﺗﻔﮑّﺮ ﺩﺭﺳﻨ= 617;ﺖ ﻭ ﺍﻳﻤﺎﻥ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺷﺨﺼﻰ ﺩ&= #65197; ﺗﻤﺮﮐﺰ،ﻫﻨﮕA= 166;ﻡ ﺗﺴﻠﻴم ﺒﻌﻘﻞ &#= 65169;ﺎﻟﺎﺗﺮ ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﺘﺰﮐﻴﻪ ﻭﻋﻘﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ، ﻭﺭﺳﻴﺪﻥ ﺑﻤﺮ&#= 65165;ﺗب ﺴﻠﻮﮐﻰ ﻭﺗﻘﺮ&#= 1617;ﺏ ﻧﻮﻋﻰ ﻭﺻﻔﺎﺗ&#= 65264; ﺑﺨﺪﺍﻭﻧﺪﺍﺳ= 5174;. ﺩﺭ ﻋﻘﻞ ﻣﺎﺩﻯ = ﺷﻮﺭﺵ ﺑﺮﻋﻠﻴﻪ ﻋﻘﻞ &= #65183;ﻤﻌﻰ،ﺑﺰﺭﮔʋ= 76;ﺮﻳﻦ ﺷﺮﺍﺭﺕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﻭ ﺫﺍﺗﺎ ﻏﻴﺮ ﻋﻘ&= #65248;ﺎﻧﻰ ﺍﺳﺖ. ﻣﮕﺮ ﺑﻔﺮ= ﺽ ﻳﻚ ﺣﮑﻮﻣت ﺴﻴ&#= 65166;ﺳﻰ ﺍﺯ ﺍﻭﻟﻴﺎی ا= 5247;ﻬﻰ ﺩﺭﺟﺎمعه اﻧ᥵= 6;ﺨﺎﺏ ﺷﻮﺩ ﻭﻧﻴﺰ ﺭﻋ&= #65166;ﻳﺖ ﮐﻨﻨﺪ،ﮐﻪ ﻫﺮ= 4404;ﺰ ﭼﻨﻴﻦ ﻫﻢ ﻧﺸﺪ&= #65257; ﻭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ.= ﻭ ﺍﮔﺮ ﺑﺸﻮﺩ ﺣﺘ&= #65252;ﺎ ﺑﺸﮑﺴﺖ ﺭﻭﺑﺮ&#= 65261; ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ = ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩ ﺩﺭ = ﺍﮐثرﻳّﺖ ﻫﺴﺘﻨﺪ. ﻭ ﻓﻬﻢ= ﻭ ﺍﻃﺎﻋﺖ ﻭ ﺗﺄﻳ&= #65268;ﺪ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬی ﺮﺍ ﻧﺪﺍ&#= 65197;ﻧﺪ،ﮐﻪ ﻧﺨﻮﺍﺳﺘﻨﺪ ﻧ&#= 65236;ﻊ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ= ﺑﺒﻴﻨﻨﺪ. ﭘﺎﺩﺷﺎﻫﻰ ﻫﺎ &= #65251;ﻴﺘﻮﺍﻧﺪ ﺩﺭ ﺍﻭﻟﻴﺎ ﻭ ﺃ= ﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺷﺪ،= 4400;ﻪ ﺗﻨﻬﺎ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﻳﻚ ﻭﻟﺎﻳﺖ،ﺑ= 5166; ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ&#= 65263; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺑﺎﻭﺭﮐﻨﻨﺪﮔ= 5166;ﻥ ﺍﺳﺖ، که ﺠﺎمŸ= 3;ه اﻳﻤﺎﻧﻰ ﮐﻮﭼ= 5242; ﺁﺭﺍﻡ ﺗﺮﻳﻦ ﻭ = ﺻﻠﺢ ﺁﻣﻴﺰ ﺗﺮﻳﻦ ﺟ&= #65166;ﻣﻌﻪ،ﺑﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻋﺪﺍﻟﺖ ﻭ ﺧA= 268;ﺮ ﺧﻮﺍﻫﻰ ﻭ ﺭﺳﻴ&= #65194;ﮔﻰ ﺑﻬﻤﺪﻳﮕﺮ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﭘﺎﺩﺷﺎﻫﻰ ﻋﻠ&#= 65252;ﺎﻯ ﻓﻴﺰﻳﻚ ﻭ ﻣﺘﻔ&= #64401;ّﺮﺍﻥ ﻣﺘﺨﺼﺺ ﺣﺮﻓﻬ&#= 65166;ﻯ، ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺣ&= #65166;ﻝ ﭘﻴﺸﺮﻓﺖ ﺍﺳﺖ. = ﻣﺎﺩﺍﻡ ﮐﻪ ﺗﮑﻨﻮﻟﻮﮊ&#= 65263; ﭘﻴﺸﺮﻓﺖ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﮑﻨﺪ. ﻭ ﻧﻴﺎ= ﺯ ﺑﺎﻓﺮﺍﺩ ﻣﺨﺘ&#= 65212;ﺺ ﻫﺴﺖ. ﻭﻟﺬﺍ ﺗﺎ= ﺁﻥ ﺯﻣﺎﻥ ﺭﺍﻩ ﺑﺴ&= #65268;ﺎﺭﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﺩ= ;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﻫﻴ&= #64381;ﮕﺎﻩ ﻫﻴﭻ ﻓﻴﻠﺴﻮﻓ&#= 65264; ﺣﮑﻮﻣﺘﻰ ﺭﺍ ﺑ&= #65228;ﻬﺪﻩ ﻧﮕﺮﻓﺖ،ﻭ ﺍﻓ= 5248;ﺎﻃﻮﻥ ﺍﻭﻟﻴﻦ ﻃﺮﺍﺡ &= #65183;ﻤﻬﻮﺭﻳّﺖ ﺧﻮﺩ ﺑﺠﺰﻳﺮﻩ &= #64400;ﺮﻳﺖ ﺩﻋﻮﺕ ﺷﺪ،ﮐﻪ &#= 64344;ﺎﺩﺷﺎﻫﻰ ﻣﺎﻧﻨﺪ ﻧﺨﺴﺖ &= #65261;ﺯﻳﺮﻯ ﺍﻣﺮﻭﺯ ﺭﺍ ﺑﻌ&= #65260;ﺪه ﺒﮕﻴﺮﺩ. ﻭﭘﺎﺩ&= #65207;ﺎﻩ ﺟﺰﻳﺮﻩ ﺍﺯ ﺍﻭ = ﺍﺳﺘﻘﺒﺎﻝ ﺷﺎﻳﺎﻥ ﮐﺮﺩ. ﻳ= ﮑﺴﺎل ﺒﻌﺪ ﻫﻤﺎﻥ ﭘﺎ&= #65193;ﺷﺎﻩ ﻭﻣﺮﺩﻡ ﺟﺰﻳﺮ&#= 65257; ﺩﺭ ﺻﺪﺩ ﻳﺎﻓﺘ&= #65254; ﻭ ﻣﺠﺎﺯﺍﺕ ﺍﻓ&= #65248;ﺎﻃﻮﻥ ﺑﻮﺩﻧﺪ،ﮐﻪ ﻓ= 5198;ﺍﺭ ﮐﺮﺩﻩ ﺑﻮﺩ،ﻭ &#= 65169;ﻴﻮﻧﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﺯﮔﺸﺖ. ﺭA= 267;ﺎﺳﺘﻬﺎ ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﻫ&= #65166;،ﻣﻌﻤﻮﻟﺎ ﺩﺭ ﺗﻮﻃﺌﻪ ﻣﺘ&= #65236;ﮑّﺮﻳﻦ ﻏﻴﺮ ﻋﻠﻤﻰ،ﺍ= 5231;ﻠﺐ ﻓﻠﺴﻔﻰ ﻳﺎﺳﻴ&#= 65166;ﺳﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﺎ= ﮐﻤﻚ ﺑﺎﺯﻭﺍﻥ ﺧﻮﺩ &= #65169;ﺮﻳﺎﺳﺖ ﻣﻴﺮﺳﻨﺪ ﭘﺎﺩ&#= 65207;ﺎﻫﻰ ﻧﮋﺍﺩﻯ ﻳﻚ ﻗﻮ&= #65249; ﺧﻴﻠﻰ ﺯﻭﺩ ﺍﺯ = ﺍﻋﺘﺒﺎﺭ ﻣﻰ ﺍﻓﺘﺪ،ﻭ ﺩ&#= 65267;ﮕﺮ ﺍﻗﻮﺍﻡ ﺭﺍ ﻣﺘ&= #65188;ﺪ ﻋﻠﻴﻪ ﻧﮋﺍﺩ ﺩ&= #65197; ﺭﻳﺎﺳﺖ ﻣﻴﮑﻨ&#= 65194;. ﻭﺧﻮﺩ ﻧﮋﺍﺩﭘ&#= 65198;ﺳﺘﺎﻥ ﺣﺎﮐﻢ ﺑﻴﻦ ﺧﻮ&= #65193;،ﭼﻮﻥ ﻣﺬﻫﺒﻰ ﻫﺎ ﺑﺘ&= #64401;ﻔﻴﺮ ﻭ ﻣﻬﺮ ﺧﻴﺎﻧﺖ = ﺑﻬﻢ ﻣﻴﺰﻧﻨﺪ،ﮐﺎA= 197;ﻯ ﺭﺍ ﻣﻴﮑﻨﻨﺪ ﮐ&= #65258; ﻫﻤﺎﻥ ﻧﮋﺍﺩ ﭘ&= #65198;ﺳﺘﺎﻥ ﻗﺼﺪ ﺟﺎﻧﺸﻴﻨ&#= 65264; ﺭﺍ ﮐﺮﺩﻧﺪ . ﭘﺎ= ;ﺩﺷﺎﻫﻰ ﺯﻭﺭ ﻭ ﻗﺪﺭﺕ ﻧ= ﻈﺎﻣﻰ،ﻫﻤﻴﺸA= 258; ﺩﺭ ﺟﻬﺎﻥ ﺑﻮﺩ&= #65257; ﺍﺳﺖ. ﮐﻪ ﺣتی ا&#= 65261;ﻟﻴﺎ ﺑﺎﺳﺘﻘﺒﺎﻝ ﭘ&#= 65166;ﺩﺷﺎﻩ ﺁﺷﻮﺭ ﺭﻗﻴﻘﺘ&#= 65198;،ﮐﻪ ﮐﺸﻒ ﻧﻈﺎﻡ ﻟﺸ&= #64401;ﺮﻯ ﮐﺮﺩ. ﻭ ﻗﺒﻠﺎ ﻫ= ;ﻢ ﺟﻮﺍﻣﻊ ﮐﻮﭼﻚ &= #65169;ﺠﻨﮕﻬﺎﻯ ﺍﻧﻔﺮﺍﺩﻯ،ﻳA= 166; ﺣﻤﻠﺎﺕ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻧﻔﺮﺍﺩﻯ ﻣﻴﮑﺮﺩﻧﺪ. ﮐﻪ = ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻗﺒﺎﻳﻞ ﺍﻓ&= #65198;ﻳﻘﺎ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻧﻈﺎﻡ ﭘﺎ= ﺩﺷﺎﻫﻰ ﻧﻈﺎﻣﻰ ﺑﺎ ﮐﻮ&= #65193;ﺗﺎ،ﻭ ﻳﺎ ﺣﻤﻠﻪ ﺧﺎﺭ&= #65183;ﻰ،ﻭﺑﺎ ﺷﻮﺭﺵ ﻭﺍﻗﻌﻰ&#= 1548;ﮐﻪ ﺑﺎ ﺑﺮﺗﺮﻳﻦ ﺷ&= #64401;ﻠﻰ ﺧﺸﻮﻧﺖ،ﺣﮑﻮA= 251;ت ﺮﺍ ﺑﺪﺳت ﻤﻴﺂ&#= 65261;ﺭﺩ. ﺭﻗﻴﺒﺎن ﺮﺍ ﮐ&#= 65208;ﺘﺎﺭﻣﻴﻨﻤﺎʌ= 67;ﻨﺪ. ﻭﺭﺍه ﺴﻘﻮﻁ ﺁ&#= 65253; ﺗﻨﻬﺎ ﻧﻈﺎﻣﻰ &= #65227;ﻈﻴﻢ ﺗﺮ ﺧﺎﺭﺟﻰ ﺍﺳ&= #65174;. ﺍﻳﻦ ﭘﺎﺩﺷﺎﻫ&#= 65166;ﻥ ﻳﻚ ﺷﺒﻪ ﮊﻧﺮﺍ&= #65245; ﻭﻣﺎﺭﺷﺎﻝ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﭘﺎﺩﺷﺎﻫﻰ ﺣﺰ&#= 65169;ﻰ ﻭ ﺍﻧﺘﺨﺎﺑﺎت &#= 65262;ﺍﮐﺸﺮﻳّﺖ ﺩﺭ ﮐﺸﻮﺭﻫﺎﻯ &= #65193;ﻣﮑﺮﺍﺳﻰ ﻭﺟﻤﻬﻮﺭﻯ ﻣﻄ&#= 65198;ح اﺳﺖ. ﻭﺍﻟّﺎ ﭘ&#= 65166;ﺩﺷﺎﻫﺎﻥ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨ&#= 65194;، ﺁﻳﻨﺪﻩ ﭘﺎﺩﺷ&#= 65166;ﻫﻰ ﺧﺎﻧﻮﺍﺩﮔﻰ ﺧ&#= 65262;ﺩﺭﺍ ﺑﺮﺃﻯ ﻣﺮﺩﻡ ﺑ&= #64405;ﺬﺍﺭﻧﺪ. ﻭﻟﻰ ﺭﻳﺎﺳﺘﻬ&#= 65166;ﻯ ﻳﻚ ﺣﺰﺑﻰ،ﮐﻪ &#= 65193;ﻳﮑﺘﺎﺗﻮﺭﻯ ﻧﻈﺎﻣﻰ ﻭ ﺣﺰﺑ&= #65264; ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;،ﺗﺎ ﭼﻪ ﺷﺮﺍﻳﻄﻰ ﺑ&= #65166;ﻋث ﺳﻘﻮﻁ ﻫﺮ ﺭﮊﻳ&= #65250; ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65207;ﻮﺩ. ﮔﺮﭼﻪ اﺗﻬﺎﻡ &#= 65193;ﻳﮑﺘﺎﺗﻮﺭﻯ ﺑﺒﺮﺧﻰ ﺭﻫﺒﺮ&#= 65165;ﻥ ﺍﺯ ﻃﺮﻑ ﻣﺨﺎﻟ&= #65236;ﻴﻦ ﮔﺮﻭﻫﻰ،ﭼﻨﺎA= 253; ﺍﺳﺘﻮﺍﺭ ﻣﻴﮕ&#= 65198;ﺩﺩ،ﮐﻪ ﻧﻤﻴﺘﻮﺍﻥ ﺍﺯ &= #65153;ﻥ ﮔﺮﻳﺰﻯ ﺩﺍﺷﺖ. = ﻭﻟﻰ ﺯﻣﺎﻥ ﺩﻳﮕﺮﻯ &= #65169;ﺨﺎﻃﺮ ﺳوء ﺭﻓﺘﺎﺭ ﻧ= 5224;ﺎﻡ، ﻣﺮﺩﻡ ﭼﺮﺍﻍ ﺑ&= #65194;ﺳﺖ ﺑﺪﻧﺒﺎﻝ ﭘﺎﺩ&#= 65207;ﺎﻩ ﻗﺒﻠﻰ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﻧﺪ. ﭘﺎﺩﺷﺎﻫﻰ ﭼﻨ&#= 65194; ﺣﺰﺑﻰ ﺩﻣﮑﺮﺍ&#= 65175;ﻴﻚ،ﮐﻪ ﭘس ﺍﺯ ﺟﻨﮓ ﺩﻭ&= #65249; ﺟﻬﺎﻧﻰ ﺗﺎ ﮐﻨ&= #65262;ﻥ ﺩﺭ ﺍﻧﮕﺸﺖ ﺷﻤ&= #65166;ﺭﻯ ﺍﺯ ﮐﺸﻮﺭﻫﺎ،= 5193;ﻣﮑﺮﺍﺳﻰ ﻧﺴﺒﺘﺎ ﻭﺍﻗﻌ&#= 65264; ﺭﺍ ﻋﻤﻞ ﻣﻴﮑﻨ&= #65256;ﺪ. ﮐﻪ ﻫﻤﻪ ﺍﺣﺰﺍ&= #65167; ﺍﮐﺸﺮﻳّﺖ ﺧﻮ= 5193; ﻭ ﻳﺎ ﺍﺋﺘﻠﺎﻓ&= #65166;ﺕ ﻣﺘﻐﻴّﺮ ﺧﻮﺩ= 548;ﺣﮑﻮﻣﺖ ﺭﺍ ﺑﺪﺳﺖ ﻣﻴﮕ&= #65268;ﺮﻧﺪ،که عملا ﻳﻚ ﭘﺎﺩʌ= 07;ﺎﻫﻰ ﺑﺪﻭﻥ ﭘﺎﺩﺷﺎ&#= 65257; ﺍﺳﺖ. ﺗﻨﻬﺎ ﻓﮑ= ﺮ ﺿﺪ ﭘﺎﺩﺷﺎﻫﻰ &= #65165;ﺯ ﺩﻳﮕﺮ ﺍﻓﺮﺍﺩ&#= 65153;ن ﻘﻮﻡ ﺭﺍ ﺣﺬﻑ ﻣ= ﻴﮑﻨﻨﺪ ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﭘ&= #65166;ﺩﺷﺎﻫﻰ ﺷﻮﺭﺍﺋﻰ،ﮐﻪ = 5227;ﻤﻠﺎ ﻣﻔﻬﻮﻡ ﭘﺎﺩﺷ&#= 65166;ﻫﻰ ﻧﺪﺍﺭﺩ. ﻳﺎ ﻫﻤ= ﺎﻥ ﺭﮊﻳﻢ ﺩﻣﮑﺮﺍ&#= 65175;ﻴﻚ ﺍﺳﺖ،ﻭ ﭘﺎﺩﺷ= 5166;ﻩ ﺗﻨﻬﺎ ﮐﺎﺭﺵ ﺍ&= #65203;ﺘﻘﺒﺎﻝ ﺍﺯ ﻣﻬﻤﺎﻧﺎﻥ &= #65261;ﺗﻮﺷﻴﺢ ﺍﺟﺒﺎﺭﻯ ﻗﻮﺍ&#= 65255;ﻴﻦ ﺟﺪﻳﺪ،ﻭ ﻗﺪﺭ= 5173; ﻭﺳﺎﻃﺖ ﺑﺮﺍﻯ &= #65187;ﻞ ﻣﺸﮑﻠﺎﺕ ﺩﺍﺧ&#= 65248;ﻰ ﮐﻪ ﺭﺍﻩ ﺣﻠّﻰ &= #65169;ﺮﺍﻯ ﺁﻥ ﭘﻴﺪﺍ ﻧﻤﻴ&= #65208;ﻮﺩ. ﻭﺗﻨﻬﺎ ﭘﺎﺩﺷ&#= 65166;ﻩ ﺍﻟﻬی اﺳت که ʋ= 70;ﺮﺩﻟﻬﺎﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﻭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺣﮑﻮﻣﺖ &= #65239;ﻠﺒﻰ ﺩﺍﺭﺩ. ﮐﻪ ﺍﻳﻦ= ﺩﺭﺳﺘﺮﻳﻦ ﻭ ﺻﺎﺩﻕ ﺗﺮﻳﻦ = ﻧﻮﻉ ﭘﺎﺩﺷﺎﻫﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. که اﻭﻟﺎﺩ ﺟﺴA= 252;ﺎﻧﻰ ﺁﻧﻬﺎ ﻭﻟﻴﻌﻬ&#= 65194; ﻧﻴﺴﺘﻨﺪ که ﭘ= 5166;ﺩﺷﺎﻩ ﻭ ﻫﻢ ﺟﺎﻧﺸﻴﻦ = ﻭﻭﺍﺻﻠﺎﻥ ﭘﻴﺮﻭ ﺍﻭﺭﺍ،= 5191;ﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺍﺳﺖ. ﻭﻫﻤﮕﻰ ﺩ= ﺍﺭﺍﻯ ﺭﻭﺍﺑﻂ ﺭﻭﺣﻰ &= #65169;ﺎ ﻋﻘﻞ ﺍﻟﻬﻰ ﺩﺭ = ﺭؤﻳﺎﻫﺎ ﺑﺎ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺑﻮﺩﻩ، ﻭ ﺟﺎﻣ&#= 65228;ﻪ ﮐﻮﭼﻚ ﺧﻮﺩﺭﺍ &= #65227;ﺎﺷﻘﺎﻧﻪ ﺍﺩﺍﺭﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﮐﻪ ﭼﻮﻥ ﻣﺸﮑﻠ&= #65166;ﺗﻰ ﺩﺭ ﺍﻓﺮﺍﺩ ﺁﻥ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﻴﺴﺖ،= 5251;ﻌﻤﻮﻟﺎ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﻧﻴﺰ،ﺟﺰ ﻧﻈﺎ= 5197;ﺕ ﻭﻫﻤﮑﺎﺭﻯ ﻭ ﻫ&= #65194;ﺍﻳﺖ ﮐﺎﺭﻯ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭ ﺍﺧﺘﻠﺎﻓﻰ ﺩ&= #65197; ﺑﺎﺭﻩ ﺍﻭ ﻧﻴﺴ&= #65174;،ﻭﺣﺘﻰ ﺧﻄﺎﻯ ﺍﺗﻔﺎﻗ&#= 65264; ﺍﻭﺭﺍ ﻣﺼﻠﺤﺖ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﺪ= ﻳﻨﻪ ﻓﺎﺿﻠﻪ ﺍﻓﻠﺎ&#= 65219;ﻮﻥ،ﺷﺎﻳﺪ ﻳﮑﻰ ﺍﺯ ﺍﻭﻟﻴ&= #65254; ﺣﮑﻮﻣﺘﻬﺎﻯ ﻗ&#= 65166;ﻧﻮﻧﻰ ﻃﺮﺡ ﺭﻳﺰﻯ ﺷﺪ&= #65257; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻭ= ﻇﻴﻔﻪ ﺗﻤﺎﻣﻰ ﻣﺮﺍﺗ&#= 65168; ﺟﻤﻬﻮﺭﻳﺖ ﺍﺯ &= #64344;ﺎﺩﺷﺎﻩ ﺗﺎ ﺗﻤﺎﻣﻰ ﺍﻓ&= #65198;ﺍﺩ ﻣﺴؤﻝ ﺩﻳﮕﺮﺩ= 5197; ﺁﻥ ﺗﻌﻴﻴﻦ ﺷﺪ&= #65257; ﺍﺳﺖ. ﻭﻟﻰ ﻫﺮﮔ= ﺰ ﺍﺟﺮﺍ ﻧﺸﺪﻩ ﺍ&= #65203;ﺖ . ﻫﺮ ﻓﻠﺴﻮﻓﻰ ﺑ= ;ﻌﺪﻫﺎ ﺻﺎﺣﺐ ﻣﺪﻳﻨﻪ &= #65235;ﺎﺿﻠﻪ ﻭ ﺁﺭﻣﺎﻧﻰ ﺧﻮ&= #65193;ﺭﺍ ﭘﻴﺸﻨﻬﺎﺩ ﮐﺮ&#= 65193;ﻩ ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65204;ته اﻧﺪ ﺭﻭﺍﺝ ﻗﺎ&#= 65219;ﻊ ﺑﻴﺎﺑﻨﺪ. ﻣﮕﺮ = ﻳﮑﻰ ﺩﻭ ﺣﮑﻤﺖ ﻭ ﻧﻈ= ﺮ ﺍﻭ که ﺪﺭ ﻫﺮﺯ&#= 65251;ﺎﻥ ﻋﻠم ﻤﺸﻬﻮﺭ ﺷ&#= 65194;ﻩ ﺍﺳﺖ. ﻭ ﻫﺮﭘﻴﺎ= ﻣﺒﺮ ﻭ ﻫﺮ ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ ﺑﻌﻨﻮﺍﻥ ﻋﻘﻴ&#= 65194;ﻩ ﺷﺨﺼﻰ،ﻣﺪﻳﻨA= 258; ﻓﺎﺿﻠﻬﺎﻯ ﺭﺍ &= #65251;ﻄﺮﺡ ﻣﻴﮑﻨﺪ. ﻭ ﻣﺪﻳ= ﻨﻪ،ﺑﻤﻌﻨﻰ ﺷﻬﺮ ﻧﺸﻴﻨﻰ ﻭ&= #65255;ﻈﺎﻡ ﺷﻬﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻧﺴﺒﺖ ﺑﻘﺮﻳﻪ &= #65255;ﺸﻴﻨﺎﻥ ﺑﺮﺗﺮﻯ ﻋﻘﻠﻰ &= #65261; ﺗﺠﺮﺑﻪ ﻋﻠﻤﻰ &= #65261; ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﺍ= ﺯ ﻣﻔﻬﻮﻡ ﺩﻳﻦ ﻭ&= #65197;ﺯﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ، &#= 64400;ﻪ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﻭ= ;ﻟﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭﺟﺎﻣﻌ&#= 65258; ﻫﺎﻯ ﮐﻮﭼﻚ ﺁﻧ&= #65260;ﺎ ﻫﺴﺖ. ﮐﻪ ﺗﻤﺪﻥ= ﻭ ﻣﺪﻧﻴّﺖ ﺩﻳﻨ= 5264; ﻭ ﻣﺪﻧﻰ ﭘﻴﺪﺍ = ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣﺤﻤﺪﻳﺎﻥ &= #65267;ثرﺏ ﺷﻬﺮ ﻣﺤﻤﺪ ﺭﺍ&= #1548; ﺑﻌﻨﻮﺍﻥ ﻣﺪﻳ&#= 65256;ﻪ ﺍﻟﺮﺳﻮﻝ،ﻭﻳA= 166; ﺧﻠﺎﺻﻪ ﺩﺭ ﻣﺪ&= #65267;ﻨﻪ ﻣﻨﺤﺼﺮ ﮐﺮﺩه اﻧﺪ. ﻭ ﺩﺭ ﻗﺮﺁ= ﻥ ﻧﻴﺰ ﺧﺪﺍﻭﻧﺪ &= #65169;ﻤﻮﺳﺎﻯ ﭘﻴﺎﻣﺒﺮ،ﮐﻪ = 5259;ﻨﻮﺯ ﺳﺎﻟﻚ ﺑﻮﺩ،ﺩ= 5203;ﺘﻮﺭ ﻣﺮﺍﺟﻌﻪ ﺑﺠﺎ&#= 65267;ﮕﺎﻩ ﻣﻌﻠﻢ ﺍﻭ ﺩﺭ( ﻣ= ;ﺪﻳﻦ) ﮔﻔﺘﻪ ﺍﺳﺖ. ﮔﻮ= ﺋﻰ ﻣﺪﻳﻨﻪ ﮐﻮﭼﮑ&#= 65264; ﺍﺳﺖ. ﻭ ﻗﺮﻳﻪ ﺩ= ;ﺭ ﻗﺮﺁﻥ، ﺑﻤﻌﻨ= 5264; ﻗﺮﻩ ﮔﻴﺮﺍﻥ ﺳ&= #65166;ﻟﻚ، ﮐﻪ ﺍﻃﺮﺍﻑ ﺩﺭ = ﻋﺰﻟﺘﮕﺎﻫﻬﺎ= 5263; ﺗﻨﻬﺎﺋﻰ ﺑﻘﺮ&#= 1617;ﻩ ﮔﻴﺮﻯ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﻧﺪ. ﻭ ﺟﺎﻳﮕﺎﻩ ﻋﺰ&= #65247;ﺖ ﺁﻧﺎﻥ ﻗﺮﺍﺭ ﮔ&= #65166;ﻩ ﮐﻪ ﻣﻘﺮﺭ ﺍﻟﻬ&= #65264; ﻭ ﭘﻴﺮ ﺍﺳﺖ. ﮔﻔ= ;ﺘﻪ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺷﻌ= ﻴﺐ ﭘﻴﺎﻣﺒﺮ ﻳﺎ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﺑﻮﻟﺎﻳ&#= 65174; ﺯﺭﺩﺷﺖ،ﺩﺭ ﮐ= 5256;ﺎﺭ ﺩﺭﻳﺎﻯ ﺳﺮﺥ ﺩ&= #65197; ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ &= #65251;ﻮﺳﻰ ﺭﺍ ﺗﻌﻠﻴﻢ ﺩﺍ&= #65193;. ﻭﺍﺯﺩﺧﺘﺮﺍﻥ &#= 65165;ﻟﻬﻰ ﺷﻌﻴﺐ ﺑﻮﺩ،ﮐ= 5258; ﻣﻮﺳﻰ ﻳﮑﻰ ﺭﺍ = ﺍﻧﺘﺨﺎﺏ ﻧﻤﻮﺩ. ﮐﻪ ﺑﺪﺳ= ﺖ ﻣﻮﺳﺎﻯ ﮐﺎﻣﻞ &= #64344;ﺎﻳﺎﻥ ﺩﺍﺩه ﺸﻮﺩ. ﻣﻬ&= #65248;ت ﻤﻘﺮﺭ ﮐﻪ ﺍﺻﻄ&= #65248;ﺎﺣﺎ ﺍﺯﺩﻭﺍج کرﺩš= 8;ﻳﻌﻨﻰ ﻫﻤﺎن ﺰﻭﺝ ﻭﺟ&#= 65236;ت ﺒﻮﺩن ﺴﺎﻟﻚ ﺑ&#= 65166; ﭘﻴﺮ ﺍﺳﺖ. ﭼﻪ ﺯ= ;ﻥ ﺑﺎﺷﺪ ﻳﺎ ﻣﺮﺩ&= #1548;ﻭ ﭘﻴﺮ ﻧﻴﺰ ﭼﻪ ﺯ= ﻥ ﺑﺎﺷﺪ ﻳﺎ ﻣﺮﺩ = ﻭﻟﻰ ﻫﻤﻪ ﻣﺮﺩﺍﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎ ﻣﺮﻭّﺕ ﻭ ﻣ&= #65198;ﻭٴﺖ ﺷﺪﻩ ﺍﺳﺖ،ﮐﻪ &#= 65197;ﺳﺘﻢ ﻭﺍﺭ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﮔﺬﺭﺍﻧﻴﺪ&#= 65257; ﻭ ﻧﻔس ﻳﺎ ﻏﻮﻝ = ﺳﻴﺎﻩ ﻳﺎﺳﻔﻴﺪ ﺫﺍﺗ&#= 65264; ﺧﻮﺩﺭﺍ ﮐﺸته = 575;ﺎﻧﺪ ﮐﻠﻤﻪ (ﻭﻟﺎﻳﺖ)= ،ﺑﻌﻨﻮﺍﻥ ﺷﻬﺮ ﻳﺎ ﻗﻄﺐ ﺩ= ﻳﻨﻰ ﻭ ﺳﻠﻮﮐﻰ،ﺟﺎ= 5263; ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺩﺭﺳﻴﺎﺳﺖ ﻧﻴ&#= 65200; ﺑﺼﻮﺭﺕ ﺷﻬﺮ ﺩ&= #65197;ﺁﻣﺪ. ﻭﻫﺮ ﺷﻬﺮﻯ ﮐﻪ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩﺭﺁﻥ ﺑ&= #65166;ﺷﺪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻘﺪس ﺍﺳ&#= 65174;،ﻭﻧﻪ ﺍﮔﺮ ﻣثلا ﺯﻣA= 166;ﻧﻰ ﺗﻬﺮﺍﻥ ﻳﺎ ﺷﻴ&= #65198;ﺍﺯ، ﺩﺍﺭﺍﻯ ﮐﺎﻣﻠ&#= 65264; ﺍﻟﻬﻰ ﻭﻣﻘﺪس &#= 65169;ﻮﺩ،ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﻣﻘﺪس &#= 65169;ﺎﺷﺪ. ﻭﻫﻤﻴﻦ ﻃﻮﺭ ﺗ&= #65240;ﺪﺵ ﺷﻬﺮﻫﺎﻯ ﮐﺮﺑ&#= 65248;ﺎ ﻭﻧﺠﻒ ﻭﻣﮑﻪ ﻭ = ﺭُﻡ،ﻭ ﻫﺮ ﺟﺎﻯ ﺩﻧﻴﺎ.= ﻭﺣﺘﻰ ﻧﻪ ﺑﺨﺎﻃﺮ ﻣﺪ&= #65235;ﻦ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﻭﻳﺎ ﺍﻣﺎﻡ ﻭ ﭘ= ﻴﺎﻣﺒﺮﻯ ﺩﺭﺁﻥ ﮐﻪ ﻣﻌﻤ&= #65262;ﻟﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 1740;ﺪﺭﻣﺤﻴﻂﭘﺮᥴ= 5;ﺳﺘﻌﺪﺍﺩﺑﻴﺸ&= #65176;ﺮﺳﻠﻮﻙﻫﺴﺘA= 256;ﺪ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺯ ﻋﻠﻞ ﺳوء ﺍﺳﺘ= 5236;ﺎﺩﻩ ﻣﺪﻳﺮﻳّﺖ ﺩﻭ= 5247;ﺘﻬﺎ ﻭ ﺭﻫﺒﺮﺍﻥ ﺗﻤ&= #65166;ﻡ ﻣﺮﺩﻡ، ﻫﻤﺎﻥ &#= 65255;ﻈﺮﻳّﺎﺕ ﺧﺎﺹ ﺁﻧﻬﺎ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺧﻄﻮﻁ ﻭ ﻃﺒﻘﺎ&= #65173; ﺍﺧﻠﺎﻗﻰ،ﻣﺎA= 255;ﻨﺪ ﺧﻄﻮﻁ ﺍﻳﺪﺁﻝ &= #65197;<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA>ﻳﺎﺿﻰ ﻧﻴ= ﺴﺖ. ﮐﻪ ﺟﻬﺎﻥ ﺑﻤﻘ&= #65194;ﺍﺭ ﮐﻴﻔﻴّﺖ، که ʌ= 40;ﺎﺑﻞ ﺗﺒﺪﻳﻞ ﺑﮑﻤﻴ&#= 1578; ﻮ ﺍﺭﻗﺎﻡ ﻭ ﺣﺪ= ﻭﺩ ﺑﻮﺩه اﻧﺪ. ﺯﻳ&#= 65198;ﺍ ﺍﺧﻠﺎﻕ ﻋﻠﺎﻭ&#= 65257; ﺑﺮ ﻃﻮﻝ ﻭﻋﺮﺽ = ﻭ ﻋﻤﻖ ﺁﻥ،ﺩﺍﺭ= 5165;ﻯ ﺍﺳﺘثنا هائی = ﺍﺳﺖ. ﮐﻪ ﻫﻴﭻ ﮐﺪﺍﻡ = ﻧﺘﻴﺠﻪ ﻳﻚ ﻣﻨﻄﻖ ﻣﺎﺩ&= #65263; ﻭﻣﻌﻨﻮﻯ ﻧﻴﺴ&#= 65174;. ﮐﻪ ﻣﻨﻄﻖ ﺍﻟﻬ&= #65264; ﺧﺎﺹ ﺍﺧﻠﺎﻕ ﺑ&= #65198;ﺗﺮ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﻘ&= #65246; ﺍﻟﻬﻰ ﺗﺮ ﻭ ﻧﻴ= ﺮﻭﻣﻨﺪ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﺗ= ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺍﺧﻠﺎA= 237; ﭼﻪ ﺍﺑﻌﺎﺩﻯ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﺍﻟﻬ= ﻰ ﻭ ﺭﺑﻄﻰ ﺑﺎﺧﻠ&= #65166;ﻕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﺩ. ﮐﻪ ﺟﻬﺎﻥ ﺍﻟﻬ&= #65264;، ﻫﻤﻴﺸﻪ ﺳﺮﺍﺳ&#= 65198; ﻣﻨﻄﻘﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﮐﻠ&= #1617;ﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﮐ= ﻪ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺩﺭ ﺣﮑﻢ ﺗﻮﺣّﺶ ﺑ&#= 65198;ﺍﻯ ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺍﺧﻠﺎﻕ ﻣﻴﻤﻮ&#= 65253; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺗﻮﺣّﺶ ﻣﻴﺒﺎ= 5207;ﺪ، ﻭ ﻣﻌﻨﻰ ﺍﺧﻠﺎ&= #65237; ﺩﺭﺁﻥ ﻧﻴﺴﺖ. ﺍ= ﺧﻠﺎﻕ ﺯﺍﺋﻴﺪﻩ ﻋﻘﻞ &= #65165;ﺳﺖ،ﻭ ﻋﻘﻞ ﺗﺮﺑﻴﺘﻰ &= #65261; ﺗﻌﻠﻴﻤﻰ ﻭﮐﺴ&#= 65170;ﻰ ﻧﻴﺴﺖ. ﮐﻪ ﺩﺭ ﻋ= ;ﻠﻢ ﻫﺴﺖ. ﻣﮕﺮ ﺩﺭ</span><= span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﺰﮐﻴﻪ ﻧﻔž= 7; ﺳﻠﻮﮐﻰ،ﺩﺭ ﺩﺭﺟﻪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺳﺎﻟﻚ،ﻳﺎ ﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻋ= ﻘﻞ ﺍﻟﻬﻰ ﺩﺍﺩﻫﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ،ﺁ= 5255;ﮕﺎﻩ ﮐﻪ ﺍﺧﻠﺎﻕ ﻭﺭ&= #65235;ﺘﺎﺭ ﻭ ﭘﻨﺪﺍﺭ ﻭ ﮔﻔ= ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﺍﻧﺴ&#= 65166;ﻥ،ﺑﺪﺭﺟﻪ ﺍﺯ ﺍﺯ ﭘﺎﮐﻰ ﺭ= ﺳﻴﺪﻩ، ﮐﻪ (ﺣﺘﻰ ﺃﻋﻠﻢ= ) ﺍﻟﻬﻰ ﺩﺳﺖ ﺑﺪﻫﺪ. ﭼﻮ= ﻥ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65175;ﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺩﺭﺳﺎﻟ&#= 65242; ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﻭﺩﺭﺟﺎﺗﻰ ﺍﺯ &= #65227;ﻘﻞ ﺑﺎﻣﺮﺍﺗﺐ ﺷﻬ&#= 65262;ﺩﻯ،ﻭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺍ&= #65247;ﻮﻫﻴّﺖ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﻫ= ﻤﭽﻨﺎﻥ ﺑﺎﻳﺪ ﭘﻴﺶ ﺑﺮ&= #65261;ﺩ. ﻭﺩﺭ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ،ﺑﺬﺧA= 268;ﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65251;ﻴﭙﺮﺩﺍﺯﻧﺪ. ﮐﻪ ﺭﻗﻴﻘﻪ ﻫﺎ&= #65163;ﻰ ﺍﺯ ﻋﻘﻞ ﻭﺣﮑﻤ&= #65176;ﻬﺎ ﻭﺍﺧﻠﺎﻕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﭘﻴﺪ&= #65165; ﻣﻴﮑﻨﻨﺪ. ﻭﺩﺭ = ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﺘﻔﺎﻭﺕ،ﺩﺭ᥻= 5;ﺼﻮﻝﻧﻮﻉﻓﻮﻕ&= #65169;ﺸﺮﻯﺧﻮﺍﻫﻨA= 194;ﺑﻮﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﮐ= ﺎﻣﻠﺎﻥ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻭﺍﺣﻴﺎﻧﺎ ﻧﺼﻴﺤﺖ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﻏﻴﺮ ﺳﺎﻟﻚ. ﻭﻟ= ﻰ ﻣﺴﺘﻌﺪ سیاست= ;ی ﻣﻨﻄﻘﻰ ﺗﻨﺰﻳ&#= 65246; ﺷﺪﻩ ﻣﺎﺩﻯ ﺩﺭ = ﭘﻴﺶ ﻣﻴﮕﻴﺮﻧﺪ. ﺗﺎ = ﻣﻔﻬﻮﻡ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﮐﺎﻣﻞ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﮔﻮﺋﻰ ﻃﻔﻠﻰ ﺭ&= #65165; ﺗﺮﺑﻴﺖ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﻭﺑﺰﺑﺎﻥ ﻃﻔﻞ ﺻﺤﺒﺖ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ ﭘس ﻋﻘﻞ ﺑﻤﻮﺍ&#= 65199;ﺍﺕ ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #64344;ﻴﺶ ﻣﻴﺮﻭﺩ. ﮐﻪ ﻣﻴ= ﺘﻮﺍﻥ ﺍﺯ ﭘﻴﺮ ﺁﻣﻮﺧ&= #65174;. ﻭ ﻫﻤﺮﺍﻩ ﺗﺰﮐ&= #65268;ﻪ ﻟﺎﺯﻡ ﻭ ﺗﻤﺎﻡ = ﻣﻌﻴﺎﺭﻫﺎﻯ ﻋﻘﻞ ﺍﻟﻬﻰ ﻭ ﺍ= ﺧﻠﺎﻕ ﺍﻟﻬﻰ ﻭ ﻫﺪﻓﻬ&= #65166;ﻯ ﺃﺑﺪﻯ ﮐﻪ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺣﮑﻮﻣﺘﻬﺎﻯ ﺳ&#= 65268;ﺎﺳﻰ ﺑﺸﺮﻯ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ. ﻣﮕﺮ ﺩﺭ ﺣﮑﻮﻣ&= #65174; ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5183;ﺎﻣﻌﻪ ﮐﻮﭼﻚ ﺧﻮﺩ. ﺁﻧ= ﮕﺎﻩ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65261;</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﭘﻴﺮ ﮐﺎﻣﻞ A= 169;ﺪﺭﺳﺘﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﻨﺎﺳﺐ ﺍ= ﺧﻠﺎﻕ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺍ&= #65247;ﺒﺘﻪ ﻟﺤﻈﺎﺗﻰ ﻋﻘﻞ &= #65169;ﺮﺗﺮﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;، ﮐﻪ ﭼﻮﻥ ﺗثبی= 78; ﻧﻤﻴﺸﻮﺩ،ﺍﺯ ﺧﺎﻃﺮ ﻭﺫﻫﻦ ﺩ&= #65261;ﺭ ﻣﻴﺸﻮﺩ. ﻣﮕﺮ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ، ﮐﻪ ﺑﺎ &= #65175;ﺪﺑﻴﺮ ﻣﺪﺍﻭﻡ ﺭﻭﺡ ﺁ&= #65255;ﺎﻥ ﻭ ﺭﺳﻴﺪﻩ ﻋﻘﻠ&= #65260;ﺎﻯ ﺑﺮﺗﺮ ﺗﺪﺭﻳﺠ&#= 65264; ﺣﺘﻰ ﻧﻤﻮﻧﻪ ﻫ&= #65166;ﺋﻰ ﺍﺯ ﻋﻘﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ. = ﺗﺪﺑﻴﺮﺍت اﻟﻬﻰ ﻧﻴﺰ ﺗﻔ&#= 65166;ﻭت ﻤﻴﮑﻨﺪ،ﻫﻢ ﺩ= 5197;ﺟﺴﻢ ﻭ ﻫﻢ ﺩﺭﺫﻫﻦ ﻭ= ﻫﻢ ﺩﺭ ﺭﻭﺍﻥ،ﻭ ﺣ&#= 65176;ﻰ ﺩﺭ ﺑُﻌﺪ ﭼﻬﺎ&#= 65197;ﻡ ﺭﻭﺡ ﺍﻟﻬﻰ ﺗﺎ&= #65199;ﻩ ﺭﺳﻴﺪﻩ ﺑﮑﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ. ﮐﻪ ﺭﻭﺡ= ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ = ﺧﻮﺩ ﺁﻏﺎﺯ ﺗﻌﺎﻟﻰ &= #65259;ﺎﻯ ﻋﻘﻠﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺴﻮﻯ ﻋ&= #65240;ﻠﻬﺎﻯ ﺑﺮﺗﺮ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺍﺳﺖ. ﮔﻮ= ﺋﻰ ﭼﻨﺎﻥ ﻋﻘﻞ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺳﺖ،ﮐﻪ ﻋﻤﺮ= 5263; ﺗﮑﺎﻣﻠﺎﺕ ﺍﺿ&#= 65166;ﻓﻰ ﻭ ﺫﺧﻴﺮﻩ ﻫﺎﻯ = ﺁﺧﺮﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺁﻧﺎﻥ ﺭﺍ، ﺑﻴ&#= 64401;ﻰ ﺩﻭ ﻓﺼﻞ ﺁﻥ ﻧﻮ= ﻉ،ﺩﺭ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺁﻥ ﻧﻮﻉ ﺑﺎﻟﺎ = ﻧﻤﻴﺒﺮﺩ. ﮐﻪ ﺁﻥ ﻧﻮﻉ ﺧﻮ= ﺩ ﻓﺮﺍﻭﺍﻥ ﺩﺭﺟ&#= 65166;ﺕ ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ &= #64400;ﻪ ﺍﮔﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﻫﺰﺍﺭ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺑﮕﻮﺋﻴﻢ،ﻧﻮA= 225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺻﺪ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺰﺍﺭ ﻭ ﺑﻴA= 208;ﺘﺮ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺩ&= #65165;ﺭﺩ. ﭘس ﺗﻮﻟﺪﺍﺕ ﺑ&#= 65268;ﺸﺘﺮ ﻭ ﺭﻧﺠﻬﺎﻯ ﺗﻌ&= #65248;ﻴﻤﻰ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﺗﺎ ﻓﺮﺿ= ﺎ ﺷﺎﻳﺴﺘﻪ ﺩﻳﺪ&#= 65165;ﺭ ﺗﺠﻠّﻰ ﻧﻮﺭﺭ= 576;ّ ﺮﺣﻤﺎﻥ ﺭبّ اA= 247;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺷﻮ&= #65255;ﺪ. چه ﺮﺳﺪ ﺑﺎﺳﺮ= 575;ء ﻭﻣﻌﺮﺍﺝ ﺑﻌﺮ&#= 65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. که ﻤﺎ &= #65187;ﺘﻰ ﻧﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧ= ﺪﺍﺭﻳﻢ،ﮐﻪ ﻣﻬﺪﻯ ﮐﺎﺷﻒ ﻧ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﺩﺭ </span><span lang= =3DFA style=3D'mso-bidi-language:FA'>۵۵</span><span dir=3DLTR></span>= <span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʌ= 39;ﺮﻥ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ &= #64404;ﻔﺖ. ﻭ ﺑﺎ ﺍﻳﻦ ﻓﺮﺽ= ﮐﻪ ﺍﺣﻮﺍﻝ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺷﺒﻴﻪ ﺍﺣﻮﺍﻝ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ، ﮐﻪ ﻫﺮﮔﺰ ﭼﻨﻴ&= #65254; ﻧﻴﺴﺖ،ﻫﻤﺎﻥ = 4404;ﻮﻧﻪ ﺍﺣﻮﺍل ﻨﻮع ﻤ= 5268;ﻤﻮﻥ ﺩﺭﺑﻬﺘﺮﻳﻦ ﺷ&#= 65198;ﺍﻳﻂ ﺁﻥ،ﻗﺎﺑﻞ ﻗﻴ= 5166;س ﺑﺘﮑﺎﻣﻞ ﻭﺳﻠ&#= 65262;ﻙ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺪ&= #65165;ﺋﻰ ﻧﻴﺰ ﻧﻴﺴﺖ. ﭼﻪ= ﺭﺳﺪ ﺑﻌﻘﻞﮐﺎﻣﻠﺎ= 5253;ﺍﻟﻬﻰﻧﻮﻉﺑ᥸= 8;ﺮﻯﺭﺳﻴﺪﻩﺑﻌ&= #65198;ﺵﺭﺣﻤﺎﻥ. <span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺻﻠﺎﺣﺎﺕ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﺮ&= #65187;ﺴﺐ ﺍﺧﻠﺎﻕ ﻭ ﻗﻮﺍ&= #65255;ﻴﻦ ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﻋﺮﻑ ﺟﺎﻣﻌﻪ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﺳﺎس ﺍﺻ&#= 65262;ﻟﻰ ﮐﻪ ﻋﻘﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻣﻌﻤﻮﻟﻰ ﺑﺪﺍ&#= 65253; ﻣﻴﺮﺳﺪ. ﻭﻧﻪ ﺍ= ﺻﻮﻝ ﻋﻘﻠﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ. ﺍﻳﻦ ﻗﻮ= ﺍﻧﻴﻦ ﺭﻭﻯ ﮐﺎﻏﺬ ثب= 578; اﺳﺖ،ﻭﭘﺎﺭﻟʌ= 52;ﺎﻥ ﺗﺼﻮﻳﺐ ﻣﻴﮑﻨ&#= 65194; ﻭﻭﺍﺟﺐ ﺍﻟﺎﺟ&#= 65198;ﺍ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ&#= 1548; ﺣﺘﻰ ﺭﺍﻩ ﻣﺨﺎ&= #65247;ﻔﻴﻦ ﺭﮊﻳﻢ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳ= ;ﺖ. ﮐﻪ ﺩﺭ ﺍﻗﻠﻴّ&#= 65174; ﺳﻴﺎﺳﻰ ﻫﺴﺘﻨ&#= 65194;. ﻭﻟﻰ ﻣﻌﻤﻮﻟﺎ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻫﺎ،ﺍ= 5199; ﺍﺧﻠﺎﻕ ﺍﻟﻬﻰ &= #64400;ﻪ ﻋﺮﻓﺎ ﻋﺮﺿﻪ ﮐ&= #65198;ﺩه اند ﺗﻨﻬﺎ ﺍﺻA= 220;ﻠﺎﺣﺎﺕ ﻭ ﻣﻔﺎﻫﻴﻢ ﻋﺮ&= #65235;ﺎﻧﻰ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺭ&= #65165; ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﻭﻟﻰ ﻫﺮﮔﺰ ﺑﻤ&= #65236;ﻬﻮﻡ ﺗﻤﺎﻣﻰ ﻭﺍﮊﮔ&#= 65166;ﻥ ﻋﺮﻓﺎﻧﻰ ﺑﮑﺎ&#= 65197; ﺭﻓﺘﻪ ﺁﮔﺎﻫﻰ &= #65255;ﺪﺍﺭﻧﺪ، ﻳﺎ ﻣﻴﻞ ﻋﻤﻞ ﺑ= ﺪﺍﻧﻬﺎ ﻧﺪﺍﺭﻧﺪ. ﺑﻠﮑ&= #65258; ﺗﻨﻬﺎ ﺑﺮﺣﺴﺐ &= #65203;ﻠﻴﻘﻪ ﻣﺮﺩﻡ،ﺑﺮﺍﻯ = 5183;ﻠﺐ ﻧﻈﺮ ﺍﮐثرﻳّʋ= 76;ﻰ ﺑﺴﻮﻯ ﺧﻮﺩ، ﻣ&#= 65236;ﺎﻫﻴﻢ ﻣﺎﺩﻯ ﺑﺮﺍﻯ ﺍ&= #65211;ﻄﻠﺎﺣﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻗﺮﺍ&#= 65197; ﻣﻴﺪﻫﻨﺪ. ﺑﻄﻮ&= #65197;ﻳﮑﻪ ﺗﻘﺮﻳﺒﺎ ﻫﻤﻪ &= #65165;ﻟﻔﺎﻅ ﻭ ﮐﻠﻤﺎﺕ ﻫﻤﻪ = ﺯﺑﺎﻧﻬﺎﻯ ﺟﻬﺎﻥ،ﺑﮑﻠﻰ = 5193;ﻭﺭ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻭ = ﺍﺧﻠﺎﻕ ﻋﺮﻓﺎﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﻟﺬﺍ ﻳﻚ ﺳﺎﻟﻚ = ﺗﺎﺯﻩ ﮐﺎﺭ،ﺗﻘﺮﻳﺒA= 166; ﺗﻤﺎﻣﻰ ﺍﻟﻔﺎ&#= 65221; ﻭ ﮐﻠﻤﺎﺕ ﺭﺍ،&#= 65169;ﺰﺑﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎﻳﺪ &= #65175;ﺒﺪﻳﻞ ﮐﻨﺪ،ﻭﺗﻌﻠﻴA= 250; ﻭﺗﻔﻬﻴﻢ ﻧﻤﻮ&#= 65193; ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ = ﺳﺎﻟﻚ ﺣﺘﻰ ﺍﺯ ﺗﻤﺎﻡ = ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﻭﺍﮊﻩ ﻓ&= #65166;ﺭﺳﻰ ﻳﺎﻋﺮﺑﻰ ﻳﺎ ﺍ&= #65255;ﮕﻠﻴﺴﻰ ﻭﻏﻴﺮﻩ ﺭﺍ ﺳﺎ&= #65247;ﻚ ﺑﺎﻳﺪ ﻓﺮﺍ ﺑﮕ&= #65268;ﺮﺩ،ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﮔﻔﺘ&#= 65258; ﻫﺎﻯ ﺗﻨﺰﻳﻞ ﻧ&= #65208;ﺪﻩ ﭘﻴﺮ ﺭﺍ ﺑﺘﺪﺭ&= #65267;ﺞ ﺑﻴﺎﻣﻮﺯﺩ. ﺍﺻ&= #65248;ﺎﺣﺎﺕ ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ = ﺑﺎﻳﺪ ﺑﺮ ﺍﺳﺎس ﺍﺻﻮ&#= 65245; ﮐﻠّﻰ ﻭﻋﻘﻠﻰ &#= 65165;ﻟﻬﻰ ﻭ ﺍﺧﻠﺎﻕ ﺍﻟﻬ&= #65264; ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﮐ&= #65258; ﻫﻤﻪ ﺃﻧﺒﻴﺎ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺗﻘﺮﻳ&#= 65170;ﺎ ﻳﮑﺴﺎﻥ ﮔﻔته = 575;ﻧﺪ. ﻭﻟﻰ ﺑﺮﺣﺴﺐ ﺯ&= #65251;ﺎﻥ ﺧﻮﺩ ﻭ ﻣﻔﻬﻮﻡ = ﺍﻟﻔﺎﻅ ﻣﺮﺩﻡ ﺩﺭﺁﻥ ﺯ&= #65251;ﺎﻥ،ﺑﻴﺎﻧﺎʋ= 73; ﺁﻧﻬﺎ ﺍﺧﺘﻠﺎ&#= 65233; لهجه ﺩﺍﺭﺩ. ﻓA= 212;ﻮﻝ ﻣﺨﺘﻠﻒ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺟﺰﺋﻴّﺎﺕ ﺍﺧ= 5248;ﺎﻗﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻓ&= #65260;ﻢ ﻭﺍﮊﮔﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺑﺮ ﺍﺳﺎس ﻗﺪﺭ&#= 65173; ﻋﻘﻠﻰ ﻭ ﺍﻧﮕﻴ&= #65200;ﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺑ&= #65194;ﻧﺒﺎﻝ ﻣﻨﺎﻓﻊ ﺧﻮﺩ، &#= 65169;ﺮﺩﺍﺷﺖ ﺫﻫﻨﻰ ﺍﺯ ﮐﻠﻤ&= #65166;ﺕ ﻭﻭﺍﮊﮔﺎﻥ ﺑﺎ &= #65251;ﻔﺎﻫﻴﻢ ﻋﺮﻓﺎﻧﻰ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺯﻣﺎﻥ ﺩﺍﺭﻧﺪ. = ﺍﺻﻮﻝ ﻣﻨﻄﻘﻰ ﻭ ﻋﻘﻞ = ﻣﺎﺩﻯ،ﮔﺮﭼﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺗ= ﻐﻴﻴﺮ ﭘﺬﻳﺮ ﻫﺴﺘﻨﺪ&#= 1548;ﺣﺪّ ﺃﻗﻞ ﺑﺮﺍﻯ ﮐﻮ&= #65175;ﺎﻩ ﻣﺪﺕ ﻳﻚ ﺳﻄﺢ ﺗ= ﻤﺪﻧّﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ &= #64400;ﻪ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﺎ = ﺁﻥ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 65193;ﺍﺭه ﻨﻤﺎﻳﻨﺪ،ﻭﻟA= 264; ﻗﺼﺪ ﺗﮑﺎﻣل ﺮ&#= 65261;ﺣﻰ ﻣﺮﺩﻡ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ،که ﻔﮑﺮ ﺭﻭﺡ ﺧﻮﺩ&= #65207;ﺎﻥ ﺭﺍ ﻧﻴﺰ ﻧﻤﻰ ﮐ= ﻨﻨﺪ. ﻭﻟﻰ ﻗﺼﺪﺷﺎﻥ &= #64400;ﻪ ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺭ = ﺻﻠﺢ ﻭ ﺁﺭﺍﻣﺶ ﻧﮕﺎ&= #65257; ﺩﺍﺭﻧﺪ. ﺍﺻﻮﻝ = ﺍﺟﺘﻤﺎﻋﻰ ﻣﻮﺭﺩ ﻋﻠﺎﻗﻪ &= #65165;ﮐثرﻳّﺖ ﺍﻣﺮﻭﺯ، ﺩﻣﮑ= 5198;ﺍﺳﻰ ﻭ ﻣﺮﺩﻡ ﺳﺎﻟﺎ&= #65197;ﻯ ﺍﺳﺖ ﮐﻪ ﺣﺪ ﺃﮐ= ثر ﺁﺭﺯﻭﻯ ﺭﻫﺒﺮ&#= 65165;ﻥ ﻣﻠﻞ ﺍﺳﺖ. ﻭﻟﻰ= ﺍﻳﻦ ﺍﮐثرﻳﺖ ﺩﺭ ﻫ= 5198; ﺯﻣﺎﻥ، ﺩﺭ ﺍﻧ&#= 65176;ﺨﺎﺑﺎﺕ ﻭ ﺗﺤﻮﻟﺎﺕ ﺳﻴ&= #65166;ﺳﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺸ&#= 64401;ﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍ&= #65267;ﻦ ﺍﺻﻮﻝ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﻗﺎﻧﻮﻧﻰ ﻭ ﻋ= ﺮﻑ ﺟﺎﺭﻯ ﻣﺘﻐﻴّ= 5198; ﺍﺳﺖ. ﻭ ﻫﻤﻴﺸﻪ= ﻧﺴﻞ ﺟﺪﻳﺪ ﻧﻮ ﮔﺮﺍ&= #1548;ﻣﺰﺍﺣﻢ ﺍﺩﺍﻣﻪ ﮐﺎﺭ ﻧ&= #65204;ﻞ ﮐﻬﻨﻪ ﻣﺤﺎﻓﻈ&#= 65258; ﮐﺎﺭ، ﺍﺻﻄﻠﺎ= 5187;ﺎ ﺍﺭﺗﺠﺎﻋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﻭﺩﺭ ﺻﻮﺭﺕ ﺗﻮﻗّﻒ &#= 65193;ﺭ ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;ﻞ ﻃﺒﻴﻌﻰ ﺍﻓﺮﺍ&#= 65193; ﻭﺟﺎﻣﻌﻪ ﻭ ﺟﻬ&= #65166;ﻥ ﻧﻴﺰ ﻣﻴﺸﻮﺩ. ﻭ= ﺣﺘﻰ ﻧﻈﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻧﺴﻞ ᥻= 9;ﺒﻠﻰ ﻫﻤﮕﺎﻣﻰ ﺑﺎ ﭘ&= #65268;ﺸﺮﻓﺘﻬﺎﻯ ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻮ&= #65247;ﻮﮊﻯ،ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭﺩﻳﮕﺮ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﻃﺒﻴﻌﻰ ﻧﻴﺴﺖ. = ﭘس ﺍﺭﺗﺠﺎﻋﻰ ﻭﻋ&#= 65240;ﺐ ﺭﻭ ﻭ ﺑﻘﻮﻝ ﻋﺮ= ﻓﺎﻥ ﻓﺴﻖ ﻭﭘﺴﻚ ﺭﻭ&= #65263; ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﮐﺎﺭﻣﺎﺋﻰ ﺷﺪﻥ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﻓﺮﺍﺩﺫ = ﭘس اﺯ ﻣﺮﮒ ﺍﺳﺖ. ﺍ= ﮐثرﻳّﺖ ﺑﻤﻮﺟﺐ ﻗﺎﻧﻮ&#= 65253; ﺍﺳﺎﺳﻰ ﮐﺸﻮﺭ &= #65255;ﻴﺰ ﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ&#= 65169;ﺮﺍﻯ ﻳﻚ ﻗﺮﻥ ﺑﺎﻳﺪ = ﺑﺎﺷﺪ، ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ &= #65255;ﻈﻢ ﺟﺪﻳﺪﻯ ﻣﻨﺎﺳ&#= 65168; ﺯﻣﺎﻥ ﺑﺠﺎﻣﻌ&#= 65258; ﺑﺪﻫﻨﺪ. ﻭﺩﺭ ﻫ= ﻤﺎﻥ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳ&#= 65264; ﺭﺍﻩ ﺗﻐﻴﻴﺮ ﻗ&= #65166;ﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺭﺍ ﺑﺎ&= #65199; ﺑﮕﺬﺍﺭﻧﺪ، ﮐ= 5258; ﺃﺑﺪﻯ ﺗﺼﻮﺭ ﻧ&= #65208;ﻮﺩ. ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﻣﺬﻫﺒﻰ ﻣﻴﺨﻮ&#= 65165;ﻫﻨﺪ ﺍﺣﮑﺎﻡ ﺣﻘﻮﻗ&#= 65264; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺯ&= #65251;ﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻣﺎﻣﺎﻥ ﻭ ﺭﻫﺒﺮﺍﻥ ﻣﻘ&= #65194;س ﮔﺬﺷﺘﻪ ﺧﻮﺩﺭ&#= 65165;، ﻫﻤﭽﻨﺎﻥ ﺍﺟﺮ&#= 65165; ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﺁ= ﻧﺎﻥ ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩﺷﺎﻥ، ﻭ ﺑﺨﺼﻮﺹ ﺑﺮﺍ&= #65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺍﺣﮑﺎﻣﻰ ﺭﺍ ﺁ&= #65251;ﻮﺯﺵ ﻣﻴﺪﺍﻧﺪ، ﮐﻪ &#= 65187;ﺘﻰ ﺩﺭ ﺍﮐثرﻳﺖ ﺟ= 5166;ﺋﻰ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ. = ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﺑﺮﺍ&#= 65263; ﻗﺎﻧﻮﻧﻰ ﮐﺮﺩ&#= 65253; ﺍﺯﺩﻭﺍﺝ ﻫﻢ ﺟ&= #65256;س ﺑﺎﺯﺍﻥ ﺗﻠﺎﺷ&#= 65260;ﺎﻯ ﺳﺨﺘﻰ ﺑﺮﺍﻯ ﺗ&= #65232;ﻴﻴﺮ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳ&#= 65264; ﺩﺍﺭﻧﺪ،ﮐﻪ ﻗ= 5220;ﻌﺎ ﺑﺎﻳﺪ ﻧﻈﺮ ﺍﮐ&= #1579;رﻳّﺖ ﺭﺍ ﺟﻠﺐ ﮐﺮﺩﻩ = ﺑﺎﺷﺪ ﻭﻟﻰ ﺩﺭ ﺟﺎﻣﻌ&= #65258; ﻏﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺧﻠﺎ= ;ﻕ ﺍﻟﻬﻰ ﻭ ﺁﺯﺍﺩ&= #65263; ﻣﻄﻠﻖ ﻗﺮﻳﺒﺎ &= #65165;ﮐثرﺮﻳّﺖ ﻃﺮﻓﺪﺍﺭ،ﻗﻮA= 165;ﻧﻴﻦﻫﻢﺟﻨسﺑ= ﺎﺯﻯﺭﺍﺑﺘﺼﻮ= 5267;ﺐﻣﻴﺮﺳﺎﻧﻨ᥷= 4;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5207;ﺎﻳﺪ ﻣﻌﺘﺪﻝ ﺗﺮﻳﻦ &= #65239;ﺎﻧﻮﻥ ﺍﺧﻠﺎﻗﻰ ﻭ ﺳﻴ&= #65166;ﺳﻰ ﺟﺎﻣﻌﻪ،ﺑﺮ ﺍ= 5203;ﺎس ﺣﻔﻆ ﻣﻨﺎﻓﻊ ﻣ&= #65166;ﺩﻯ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﻋ= ﻠﻤﻰ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﻫﺮﻳﻚ ﺭﺍﻩ ﺧﻮ&= #65193;ﺭﺍ ﻃﻰ ﻣﻴﮑﻨﺪ. ﻭ ﻫ= ;ﺮ ﺯﻣﺎﻥﮔﺎﻫﻰ ﺍ&#= 65239;ﺘﺼﺎﺩ ﻭﮔﺎﻫﻰ ﺍﺧﻠﺎ&#= 65237; ﻭﺯﻣﺎﻧﻰ ﻋﻠﻢ &= #65261; ﺗﮑﻨﻮﻟﻮﮊﻯ،A= 187;ﺎﮐﻢ ﺑﺮ ﺷﺮﺍﻳﻂ ﺳﻴ&= #65166;ﺳﻰ ﻭﻗﺎﻧﻮﻧﻰ ﻣﻴ&#= 65208;ﻮﺩ. ﺍﺻﻠﺎﺣﺎﺕ ﺗﺤ&#= 65174; ﺷﻌﺎﺭ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺮﻭﺷﻬﺎﻯ ﺍﺟ&#= 65194;ﺍﺩﻯ ﻭﻣﻠّﻰ ﻭ ﮔﺬﺷ&#= 65176;ﻪ ﺍﻓﺘﺨﺎﺭ ﺁﻣﻴ&#= 65200;،ﺗﻘﺮﻳﺒﺎ ﺩﺭ ﻫﻤﻪ ﻣﻠّﺘ&#= 65260;ﺎ ﻭ ﮐﺸﻮﺭﻫﺎﻯ ﻗ&= #65194;ﻳﻤﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﺣﺘﻰ ﮐﺸﻮﺭﻫﺎﻯ ﮐﻮ&#= 64380;ﻚ ﺟﺪﻳﺪ ﺍﻟﺘﺄﺳ&#= 65268;س،ﻭﺍﺑﺴﺘﮕﻰ ﺑﻴﻚ ﮔﻮنه ﻔﮑ= 5198; ﻭﺩﻳﻦ ﻭﻣﻔﺎﺧ&#= 65198; ﺍﺟﺪﺍﺩﻯ،ﻭﻳA= 166; ﺍﺷﺘﺮﺍﻙ ﺩﺭ ﺯ&= #65169;ﺎﻥ، ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65260;ﻢ ﻣﻠﺤﻖ ﺷﻮﻧﺪ،= 5261;ﮐﺸﻮﺭ ﻭﺍﺣﺪﻯ ﺷﻮﻧﺪ &= #65175;ﺎ ﺗﺠﺪﻳﺪ ﻣﻔﺎﺧ&#= 65198; ﺍﺟﺪﺍﺩﻯ ﺭﺍ ﺍ&= #65187;ﻴﺎ ﮐﻨﻨﺪ. ﻭﻟﻰ ﻧﻪ= ﺍﺟﺪﺍﺩ که ﻤﻔﺎﺧﺮﻯ ﺑ= 5198;ﺍﻯ ﺍﻣﺮﻭﺯ ﺩﺍﺷت= 607; اﻧﺪ،ﻭﻧﻪ ﺍﺧA= 170;ﺎﺭ ﺗﺎﺭﻳﺨﻰ ﺁﻧﻬ&#= 65166; ﺩﺭﺳﺖ ﺍﺳﺖ. ﮐﻪ= ﻫﻤﻴﺸﻪ ﺗﺎﺭﻳﺦ ﺭﺍ ﺗﻌ&= #65212;ّﺒﺎﺕ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ &#= 65255;ﻮﺷته اﺎﻧﺪ. ﻭﮔﺎﻫﻰ &= #64400;ﺎﻣﻠﺎ ﻣﻌﮑﻮس ﻭﺍﻗﻊ. &= #65175;ﻨﻬﺎ ﭘﻴﻮﺳﺘﻦ ﺑﻤﻔ&#= 65166;ﺧﺮ ﺍﺟﺪﺍﺩﻯ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻭ ﺭﺳﻴﺪ&= #65253; ﺳﺎﻟﮑﺎﻥ ﺍﻣﺮ&#= 65261;ﺯ، ﺑﻤﻘﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺍﺟﺪﺍﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩ= ﺭﻫﺮﻭﻟﺎﻳﺖ ﺷﺸﮕﺎﻧﻪ،ﺳﻄA= 186; ﻣﻔﺎﺧﺮ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺷ= ﻬﻮﺩﻯ ﻭ ﻋﻘﻞ ﻭﺣﮑﻤﺘ&= #65260;ﺎﻯ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﺗ&= #65236;ﺎﻭﺕ ﺩﺭ ﺩﺭﺟﻪ ﺩﺍﺭ&= #65255;ﺪ،ﻭﻟﻰ ﻣﺨﺎﻟﻒ ﻫﻢ ﻧﻴ&= #65204;ﺘﻨﺪ. ﭘس ﺳﺎﻟﮑﺎﻥ ﻫ&#= 65198;ﻭﻟﺎﻳﺖ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65252;ﺮﺍﺗﺐ ﺷﻬﻮﺩ ﭘﺪﺭﺍﻥ &= #65165;ﻟﻬﻰ ﺧﻮﺩ،ﺑﺨﺼﻮﺹ = 4344;ﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﺑﺮﺳﻨﺪ. ﻭﻫﻤﻴ&= #65208;ﻪ ﺃﻧﺪﮐﻰ ﺍﺯ ﺍﻓ&= #65198;ﺍﺩ،ﺻﺎﺩﻕ ﺗﺮﻳﻦ ﻭ ﺣﻘﻴﻘ&= #65264; ﺗﺮﻳﻦ ﺍﺻﻮﻝ ﺍ&= #65191;ﻠﺎﻗﻰ ﺍﺟﺪﺍﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﻭ ﻳﺎ ﻓﺮﺿﺎ ﺍﻗﻠ&= #65268;ّﺘﻰ ﺧﻮﺍﻫﺎﻥ ﺍﺻﻠ&#= 65166;ﺣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺷﺨ&#= 65212;ﻰ ﻭ ﮔﺮﻭﻫﻰﻣﻰ ﺑ&= #65166;ﺷﻨﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩ&= #65197; ﻫﺮ ﺗﻐﻴﻴﺮ ﻭ ﺷ= ﻮﺭﺵ ﻭ ﺍﻧﺘﺨﺎﺑﺖ ﺍ&= #65183;ﺘﻤﺎﻋﻰ، ﺷﺮﻁ ﺍﻣﻨﻴّت = 575;ﺳﺖ. ﻭ ﺯﻣﺎﻧﻰ ﻧﺎﺑ&= #65204;ﺎﻣﺎﻧﻰ ﺍﻣﻨﻴّﺘﻰ ﻫﺴ= 5174;،ﺗﺎ ﻧﻈﺎﻡ ﺟﺪﻳﺪﻯ &= #65211;ﺎﻟﺢ ﺑﺮ ﺳﺮ ﮐﺎﺭ ﺑﻴ= ﺎﻳﺪ. ﮐﻪ ﻗﺎﻧﻮﻥ ﻭ ﺍ= ﺧﻠﺎﻕ ﺭﺍ ﺣﮑﻢ ﻓﺮﻣﺎ = ﺑﺎﺷﺪ. ﻭ ﻋﻤﻠﺎ ﺑﺎ ﮐﻤ= ﻚ ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65203;ﻴﺎﺳﻰ،ﻭ ﺣﻔﻆ ﻣﻨﺎﻓﻊ ﮔ&= #65198;ﻭﻩ ﺑﺨﺼﻮﺻﻰ ﮐﻪ ﺑ&= #65166; ﺧﺸﻮﻧﺖ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﺁﻧﮕﺎﻩ ﺁﻏﺎﺯ &= #65255;ﻈﺮﻳّﺎﺕ ﺟﺪﻳﺪ ﻭﺁﺭﺯﻭ&#= 65259;ﺎﻯ ﺗﺎﺯه اﻯ ﺩﺭ ﻣ&#= 65198;ﺩﻡ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﺗﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺯﻣﻴﻨﻪ ﭼﻪ A= 207;ﻮﺭﺵ ﺟﺪﻳﺪﻯ ﺭﺍ ﻓﺮ&= #65165;ﻫﻢ ﮐﻨﺪ. ﺍﻧﺴﺎﻧﻬ&= #65166;ﻯ ﻋﺎﻗﻞ ﺑﺎﻳﺪ ﺍ&= #65261;ﻝ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65256;ﺪ،ﻭ ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﺧﻮﺩ&= #1548;ﺷﺎﻳﺴﺘﻪ ﻫﺮ ﮐﺴﺐ ﻋﻠﻢ ﻭ= ﺗﺠﺮﺑﻪ ﺍﺟﺘﻤﺎﻋﻰ ﺷﻮ&#= 65255;ﺪ. ﺁﻧﮕﺎﻩ ﻗﺎﺩﺭ&#= 65255;ﺪ ﺑﺮ ﺍﺻﻮﻝ ﺍﻟﻬ&= #65264; ﺭﻭﺣﻰ ﺍﺯ ﻫﺮ ﻣ= ﺮﺍﺗﺒﻪ ﺷﻬﻮﺩﻯ ﮐﻪ ﺑﺎ&= #65207;ﺪ،ﺧﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﺟﺎﻣ&#= 65228;ﻪ ﮐﻮﭼﻚ ﺍﻳﻤﺎﻧ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺑﺮﭘﺎ = ﮐﻨﻨﺪ. ﻭ ﻳﺎ ﺣﮑﻤﺘﻬﺎ&= #65263; ﻋﻘﻠﻰ ﺟﺪﻳﺪﻯ &= #65169;ﺠﺎﻣﻌﻪﻗﻮﻣA= 264;ﻳﺎﺟﻬﺎﻧﻰﺧﻮ= ;ﺩﻋﺮﺿﻪﻧﻤﺎﻳ&#= 65256;ﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺍﺯ= ﻃﺒﻘﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭﻣ&#= 64401;ﺘﺒﻰ ﻭ ﻧﻈﺎﻣﻬﺎﻯ ﺳ&= #65268;ﺎﺳﻰ ﻭ ﺍﺩﺍﺭﻯ ﺁﻥ،&#= 65165;ﻳﻨﻚ ﺑﺪﺳﺖ ﻣﻠّﻰ ﮔ&#= 65198;ﺍﻳﺎﻥ ﺍﺳﺖ ﮐﻪ ﻧﻈﺎﻣ&= #65264; ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﺘﻰ ﻣﻨﺎﺳب ﺰﻣﺎن = 5170;ﺪﻫﻨﺪ،ﮐﻪ ﻣﻮﻗﺘﺎ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻧﺘﻴﺠﻪ ﺁﺷﻔﺘ&#= 64405;ﻰ،ﻭ ﻋﺪﻡ ﻳﻚ ﻧﻮﺍﺧ&= #65174; ﺷﺪﻥ ﺍﺋﺘﻠﺎﻓ&#= 65264; ﺗﻤﺎﻡ ﺍﺣﺰﺍب &#= 65262; ﮔﺮﻭﻫﻬﺎ ﻭ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﻳﺪﺋﻮﻟﻮﮊﻳʌ= 60;ﺎ، ﮐﻪ ﺳﺮﺍﺳﺮ ﻧﻈ&= #65166;ﻣﻬﺎی ﺸﻮﻓﻴﻨیستی ᥴ= 5;ﻓﺮﺍﻃ گرﻯ، ﺗﻨﻬﺎ ﺟA= 166;ﻧﺸﻴن اﻳﻦ ﻭﺿﻊ ﻣﻴﺸ&#= 65262;ﺩ. ﮐﻪ ﻣﺮﺩﻡ ﺩﻭﺭ = ﺍﺯ ﺍﺧﺘﻠﺎﻓﺎﺕ ﮔ&#= 65198;ﻭﻫﻰ ﺭﺍ ﺑﺨﻮﺍﻫﻨﺪ &= #65183;ﻠﺐ ﮐﻨﺪ. ﻭ ﻳﻚ ﺷﻬﺮ= ;ﺕ ﻧﻴﮑﻮ ﻭﺧﺎﺩﻡ &= #65183;ﻬﺎﻥ ﻭ ﭼﻮﻥ ﮔﺎﻧﺪﻯ&= #1548;ﻭ ﺑﺮﺧﻰ ﺑﺰﺷﺘﻰ &= #64380;ﻮﻥ ﺍﺳﺘﺎﻟﻴﻦ ﻭﻫ&#= 65268;ﺘﻠﺮ ﻭﮔﺎﻫﻰ ﺍﻓﺮﺍ&#= 65193; ﻓﻮﻕ ﺍﻟﻌﺎﺩه &#= 65204;ﻴﺎﺳﻰ، ﮐﻪ ﺍﻳﻨﺎﻥ ﻫﺮ&= #64380;ﻪ ﺑﮑﻨﻨﺪ،ﺁﻧﺮA= 165; ﻣﻠّﻰ ﻣﻴﺪﺍﻧ= 5256;ﺪ. ﻭﺣﺘﻰ ﺻﻔﺖ ﻣﻠ&= #1617;ﻰ ﮔﺮﺍﺋﻰ ﻭﻧﺎﺳ&#= 65268;ﻮﻧﺎﻟﻴﺴﻢ ﺭﺍ ﮔﺎﻫﻰ ﺩﺭ ﺍ= ﺣﺘﮑﺎﺭ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﻭﺩﻳﮕﺮﺍﻥ ﺣﻖ &= #64404;ﺬﺍﺭﺩﻥ ﭼﻨﻴﻦ ﻧﺎﻣﻰ ﺭ&= #65165; ﺑﺮ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65255;ﺪ. ﻭﺍﻳﻨﺎﻥ ﻧﻪ ﺧ&= #65262;ﺩﺷﺎﻥ ﺻﺎﺩﻕ ﻫﺴﺘﻨﺪ&#= 1548;ﻭﻧﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﮔﺮ&= #65261;ه ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑ&= #65260;ﺮ ﺷﻌﺎﺭ ﻭ ﺷﻬﺮﺗ&= #65264; ﺑﺎﺷﻨﺪ. ﺑﺎﻳﺪ = ﺩﻳﺪ ﻣﻌﻨﻰ ﻣﻠّﻰ ﭼ&#= 65268;ﺴﺖ. ﺁﻳﺎ ﻣﻠّﺖ ﻭ ﺍ&= #64400;ثرﻳﺖ ﻭﻳﺎ ﻣﻠّﺖ ﺑﺼ&#= 65262;ﺭﺕ ﻧﮋﺍﺩ ﻭﺯﺑﺎﻥ &= #65191;ﺎﺹ ﺑﺎﺷﺪ. ﺭﻭﺷﻨﻔ&= #64401;ﺮﺍﻥ ﻭﺍﻗﻌﻰ ﮐﻪ ﺩﻣ&= #64401;ﺮﺍﺳﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﺑﺪ&= #65165;ﻧﺪ،ﻣﻠّﻰ ﮔﺮﺍﻳﺎﻥ ﺑﻬﺘ&#= 65198;ﻯ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻋ= ﻤﻠﺎ ﻫﺮ ﮔﺮﻭﻫﻰ ﻣﺘ&= #65236;ﮑّﺮﺍﻥ ﻭﺑﺎﺳﻮﺍﺩﺍﻥ &#= 65191;ﻮﺩﺭﺍ ﺭﻭﺷﻨﻔﮑﺮ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ،ﺣﺘﻰ ﺍﮔﺮ ﺑﻴﺴﻮﺍﺩ &= #65169;ﺎﺷﻨﺪ. ﻭﭼﻨﺎﻥ ﻧﻴﺴﺖ. = ﮐﻪ ﮔﺮﻭﻫﻰ ﭼﻮﻥ ﻋ&= #65216;ﻮ ﻳﺎ ﻃﺮﻓﺪﺍﺭ ﺣ&= #65200;ﺏ ﺗﻮﺩﻩ ﺩﺭ ﺍﻳﺮ&= #65165;ﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﺗﻨﻬﺎ ﺧﻮﺩﺭﺍ ﺭﻭﺷﻨ&#= 65236;ﮑﺮ ﻣﻴﺨﻮﺍﻧﻨﺪ. ﻭ&= #65259;ﻤﭽﻨﺎﻥ ﭘس ﺍﺯ ﭘﺎﻳﺎﻥ &= #65227;ﻤﺮ ﺣﺰﺏ ﺗﻮﺩﻩ،ﻭ &#= 65193;ﻫﻬﺎ ﮔﺮﻭﻩ ﭼﭗ ﺍﺯ ﻃ= ﺮﻓﺪﺍﺭﺍﻥ ﺣﺰﺏ ﺗﻮﺩﻩ. ﺳﺮ= ﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﻭ ﺻﻨﻌ&= #65176;ﮕﺮﺍﻥ،ﺑﺮﺍʌ= 63; ﻣﺼﺮﻑ ﻣﺤﺼﻮﻟ&#= 65166;ﺕ ﺧﻮﺩ،ﺷﻌﺎﺭ ﻣ= 5248;ّﻰ ﮔﺮﺍﺋﻰ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﺗﺎ ﻣﺮﺩﻡ ﮐﻤﺘ&= #65198; ﻣﺤﺼﻮﻟﺎﺕ ﻣﺸ&#= 65166;ﺑﻪ ﺧﺎﺭﺟﻰ ﺧﺮﻳﺪ &= #64400;ﻨﻨﺪ. ﻭﻳﺎ ﻧﻬﻀﺖ ﺻﻨ&= #65228;ﺘﻰ ﺩﺭ ﮐﺸﻮﺭ ﺍﻳﺠ&= #65166;ﺩ ﮐﻨﻨﺪ،ﮐﻪ ﺩﺭ &#= 65203;ﺎﻋﺎﺕ ﮐﺎﺭ ﺑﻴﺸﺘﺮﮐ&#= 65166;ﺭﮔﺮﺍﻥ ﻭ ﺗﺤﻤّﻞ ﻓﺮﺩ &= #64400;ﻤﺘﺮ ﺭﺍ ﺑﻨﺎﻡ ﻣﻠّ&#= 65174; ﻭﻣﻠّﻰ ﮔﺮﺍﺋ= 5264; ﺻﺒﻮﺭﺑﺨﻮﺍﻧ= 5256;ﺪ. ﻃﺮﻓﺪﺍﺭﺍﻥ ﻗ&#= 65166;ﻧﻮﻥ ﺍﺳﺎﺳﻰ،ﺷﺎﻳA= 194; ﺷﺎﻳﺴﺘﻪ ﻋﻨﻮ&#= 65165;ن ﻤﻠّﻰ ﮔﺮﺍﻳﺎ= 5253; ﺑﺎﺷﺪ. ﻭﻟﻰ ﭘﻴ= ﺮﻭﺍﻥ ﻣﺬﻫﺒﻰ ﻣﻠّﻰ &#= 64404;ﺮﺍ،ﺁﻧﻬﺎ ﺩﺍﺧﻞ ﻳﻚ ﺟﺎﻣ&= #65228;ﻪ ﺑﺰﺭﮔﺘﺮ ﭼﻨﺪ &= #65251;ﻠﻴّﺘﻰ ﻳﺎ ﭼﻨﺪ ﻣﺬﻫﺒ&= #65264;،ﻋﻤﻠﺎ ﺗﻌﺼّﺐ ﻧﮋﺍﺩ= 5263; ﻣﺤﺪﻭﺩ ﺍﺳﺖ. ﮐ= ﻪ ﺗﺼﻮﺭ ﺍﺗّﺤﺎ= 5193; ﻋﺎﻡ ﺟﺎﻣﻌﻪ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺑﺪﺳﺖ ﺧﻮﺩ ﺯ&= #65261;ﺍﻝ ﺧﻮﻳﺶ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﻨﺪ. ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺭ&= #65165;ﻣﻨﻪ ﻣﻠﻴّﺖ ﺧﺎص ﺨ= 5262;ﺩﺭﺍ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﻋﻤﻠﺎ ﻳﻚ ﻣﻠﻴ&= #1617;ﺖ ﻣﺬﻫﺒﻰ ﺑﻌﻨﻮ&#= 65165;ﻥ ﻣﺴﻴﺤﻴّﺖ ﻧﻴ= 5204;ﺖ. ﮔﺮﭼﻪ ﻫﻤﻪ ﻣﺴ&= #65268;ﺤﻰ ﺑﺎﺷﻨﺪ. ﻭ ﺑﻴﺸ= ﺘﺮ ﻣﻠﻴّﺖ ﻭﻭﺣﺪ= 5173; ﺯﺑﺎﻧﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺍﮔﺮ ﺩﺭ ﺟﻬﺎﻥ = ﭘﺮﺍﮐﻨﺪﻩ ﺷﺪﻧﺪ، ﺗﻔﺎﻭ= 5175;ﻬﺎﻯ ﺯﺑﺎﻧﻰ ﻧﻴﺰ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩﻧﺪ. ﻭﻭﺍﺑ&= #65204;ﺘﮕﻰ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻧ&= #65268;ﺰ ﭼﻨﺎﻥ ﻭﺍﻗﻌﻰ &= #65255;ﻴﺴﺖ. ﮐﻪ ﺑﺴﻮﻳﺒﻰ ﺩ&= #65267;ﻨﻰ ﻣﻴﺮﻭﻧﺪ. ﺷﺎﻳ&= #65194; ﺑﻴﺪﻳﻨﻰ ﻣﻨﻄ&#= 1602;ی ﺘﺮ ﺍﺯ ﺑﺪ ﺩﻳﻨ= ﻰ ﻣﺬﻫﺒﻰ ﺩﺭ ﺗﻤ&= #65166;ﻡ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261; ﺍﺳﻤﻰ ﺑﺎﺷﺪ. ﻭ= ﻧﻪ ﺑﻪ ﺩﻳﻨﻰ ﻳﺎ ﺗ= ﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺭﻭﺡ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺍﻟﻬﻰ ﻧﻴ&= #65166;ﻣﺪﻩ. ﮐﻪ ﺧﻮﺩﺭﺍ ﻧﻪ = ﻓﻘﻂ ﺍﺯ ﺳﺎﺧﺘﻤﺎﻥ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻓﻴﺰﻳﮑﻰ ﺑﻴﺮ&#= 65261;ﻥ ﻣﻴﺸﻮﻧﺪ، ﺑﻠ= 4401;ﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﻳﺶ ﻣﻴﺨﻮﺍﻫﻨﺪ ﮔ&#= 65198;ﻳﺰﺍﻥ ﺑﺎﺷﻨﺪ. ﮐﺎﺭ ﻳ= ﻬﻮﺩﻳﺎﻥ ﻣﻠّﻰ ﮔﺮﺍﻯ ﻣ&#= 65196;ﻫﺒﻰ،ﺣﺘﻰ 25</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span la= ng=3DFA style=3D'mso-bidi-language:FA'>ﻗﺮﻥ ﺍﺳ= 5174;، ﺭﻧﺞ ﺑُﺮﺩﻩ ﭼ&#= 65262;ﻥ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65175;ﻌﺼّﺒﺎﺕ ﻗﺪﻳﻢ ﺭﺍ ﺩﺭ ﻋ= ﺼﻮﺭ ﺑﻌﺪﻯ ﺗﺤﻘق ﺒ&#= 65194;ﻫﻨﺪ. ﻭﻟﺬﺍ ﺩﺭ ﺩﻭﻟ&= #65174; ﺍﺳﺮﺍﺋﻴﻞ ﻋﻤ&#= 65248;ﺎ ﻣﺘﻌﺼّﺒﻴﻦ ﺩ= 5267;ﻨﻰ ﺁﻧﻬﺎ ﺑﺴﻴﺎﺭ &= #65251;ﺤﺪﻭﺩ ﻫﺴﺘﻨﺪ. ﻭﺑﻰ ﺩ= ﻳﻨﺎﻥ ﺩﺭ ﻋﻤﻞ ﺍﺯ ﻣﺮ= ﺩﻡ ﺍﺳﺮﺍ</span><span lang=3DAR-SA>ﺋﻴ&= #65246; ﺣﺎﮐﻢ ﺑﺮﺍﻭﺿ&#= 65166;ع ﻤﻴﺒﺎﺷﺪ. ﻭ ﺑﻨ= ﺎﻡ ﻗﺎﻧﻮﻥ ﻭ ﻧﻈﺮ = ﺍﮐثرﻳّﺖ ﺩﺭ ﺗﻌﺼّﺒﺎﺕ &#= 65251;ﺬﻫﺒﻰ ﺷﻴﻌﻪ ﺩﺭ ﺍﻳﺮ&= #65165;ﻥ، ﺳﮑﻮﺕ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﻗﺎﻧﻮﻥ،ﻭﺗﺮA= 203;ﺎﻥ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺗ&= #64401;ﻔﻴﺮ،ﺑﺪﺭﻭʌ= 53; ﮔﺮﺍﺋﻰ ﭘﺮﺩﺍ&#= 65191;ﺘﻪ ﻳﺎ ﺳﺎﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﺯﻳﺮ ﺯﻣﻴﻨﻰ ﺳ&= #65268;ﺎﺳﻰ ﻣﻴﺴﺎﺯﻧﺪ. ﻭ ی&= #1575; ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65203;ﻠﻮﮐﻰ ﻣﺤﺮﻣﺎنه ﻤﺸA= 232;ﻮﻟﻨﺪ، ﻭ ﻳﺎ ﻣﻨﺘﻈﺮ ﻓ= ﺮﺻﺖ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5194;ﺗﺮﻳﻦ ﺧﺸﻮﻧﺖ ﺭﺍ ﺑﺮ&= #65165;ﻯ ﻫﻤﺎﻥ ﺧﺸﻮﻧﺖ &= #64404;ﺮﺍﻳﺎﻥ ﻣﺬﻫﺒﻰ ﺍﺟﺮﺍ &= #64400;ﻨﻨﺪ،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺤﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﻭ ﻋﺎﻗ&= #65248;ﺘﺮﺍﻥ ﺩﻭﺭ ﺃﻧﺪﻳش ﺠ&#= 65166;ﻣﻌﻪ، ﺩﺭﻳﺎﻓته اﻧʋ= 94; ﮐﻪ ﻳﻚ ﺟﺎﻣﻌﻪ ﻣﻮ&= #65183;ﻮﺩﻯ ﺯﻧﺪﻩ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﻭﺟﻮﺩﻯ ﻣﺎﺩﻯ &= #64380;ﻮﻥ ﻓﺮﺩ ﺍﻧﺴﺎﻧﻰ &= #65255;ﺪﺍﺭﺩ. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﻃ&= #65170;ﻴﻌﻰ ﻳﺎ ﺗﻐﻴﻴﺮ ﺟﻮ&= #65165;ﻣﻊ ﺑﺸﺮﻯ ﻭﺣﺘﻰ ﺣ&= #65268;ﻮﺍﻧﺎﺕ،ﺑﺎʋ= 99; ﻣﺎﻧﻨﺪ ﻫﺮ ﺃﻣ&= #65198;ﺩﻳﮕﺮ ﻫﺴﺘﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﻐ= ;ﻴﻴﺮﺍﺕ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﺭ&= #65165; ﺩﺍﺭﺩ. ﮐﻪ ﺭﺑﻄ= ﻰ ﺑﺮﻭح ﺒﺮﺍﻯ ﺟ&#= 65166;ﻣﻌﻪ ﮔﻔﺘﻦ ﻧﺪﺍﺭﺩ. = ﺑﻠﮑﻪ ﻭﺟﻮﺩﻯ ﺍﻧﺘﺰ&#= 65165;ﻋی ﺪﺍﺭﺩ. ﻭﻟﻰ ﺍﺭ= ﻭﺍﺡ ﻓﺮﺩﻯ ﺃﺗﻢ ﻫﺎ = ﻭﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ،ﺗﺎ ﺍﻧ= 5204;ﺎﻥ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺁﻳﻨﺪﻩ، ﺳﺮﺍ= 5203;ﺮ ﺩﺭ ﺧﻂ ﺟﺪﺍ ﺍﺯ= ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺍﻧﻮﺍ&#= 65225; ﻭﺟﺎمعه ها ﺩ᥷= 7; ﻃﺒﻴﻌﺖ ﻣﻴﺒﺎﺷﺪ. ﻣﻠّ&#= 65174; که ﻤﺠﻤﻮﻋﻪ ﻣ= 5198;ﺩﻡ ﺑﻬﺮ ﺷﮑﻠﻰ ﻣﺘ&= #1617;ﺤﺪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮔﺮﺩﻧﺪ،ﻭﻟ= ;ﻰ ﺳﺎﺧﺘﻤﺎﻥ ﺭﻧ&#= 65182; ﺁﻭﺭ ﺟﻬﺎﻥ ﺟﻬ&= #65256;ّﻤﻰ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65166; ﮐﺮﺍﻣﺎﺕ ﻣﺘﻔ&#= 65166;ﻭﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺭ&= #65165;،ﻭﻟﻮ ﺩﺭ ﭘﻴﺮﻯ ﺑﺎﻳ&= #65254; ﻓﮑﺮ ﻣﻰ ﺍﻧﺪﺍ&= #65199;ﺩ،ﮐﻪ ﺟﺎﻣﻌﻪ ﻳﻚ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﺍﺳﺖ. ﮐﻪ ﻓﺮﺩ ﺩ= ;ﺭ ﺁﻏﺎﺯ ﺍﺳﺎس ﻣ&#= 65268;ﺒﺎﺷﺪ ﻭﭼﻮﻥ ﺗﮑﺎﻣﻞ &= #65261; ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﺭﺳﻴﺪ،ﺩ= 5197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩﺭﺍ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻗﺮﺍﺭ ﻣﻴﺪʌ= 59;ﺪ، نه اینکه ﺨﻮﺩ= ﺭﺍ ﻓﺪﺍ ﮐﻨﺪ،ﻭﻧ= 5258; ﺧﻮﺩﺭﺍ ﺟﺪﺍ ﺍ&= #65199; ﺟﺎﻣﻌﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﻭﻟﻰ ﺧﻮﺩﺭﺍ ﻓ&= #65194;ﺍﻯ ﺟﺎﻣﻌﻪ ﭼﻨﺪ ﻧ&= #65236;ﺮﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻣ&= #65166; ﻓﺮﺩ ﻓﺪﺍﻯ ﺟﺎ&= #65251;ﻌﻪ ﺷﻌﺎﺭ ﺳﻴﺎﺳﻴ&#= 1617;ﻮﻥ ﻃﺎﻟﺐ ﺣﮑﻮﻣﺖ&#= 1548;ﻳﺎ ﺻﺎﺣﺐ ﺣﮑﻮﻣﺖ&#= 1548;ﻳﻚ ﻓﺮﻳﺐ ﺑﺰﺭﮒ ﺑ&= #65268;ﺶ ﻧﻴﺴﺖ. ﮐﻪ ﻫﺪﻑ= ﺧﺪﺍﻭﻧﺪ ﺍﻳﺠﺎﺩ ﺟﺎﻣﻌ&#= 65258; ﻫﺎﻯ ﺑﺪﻭﻥ ﺗﻤ&= #65194;ن ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺁ&= #65235;ﺮﻳﻨﺶ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65176;ﻤﺪﻥ ﺩﺭﻣﺪﻳﻨﻪ ﻓﺎ&#= 65215;ﻠﻪ ﻫﺎﻯ ﺩﻳﻦ ﻭﺭﺯ&= #65263; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺁﻧﮕﺎﻩ ﺟﺎ&= #65251;ﻌﻪ ﻧﻴﺰ ﺍﺯ ﻓﻀﻴﻠ&= #65174; ﺍﻧﺴﺎﻧﻬﺎﻯ ﮐ&#= 65166;ﻣﻞ ﺍﻟﻬﻰ ﺑﻬﺮﻩ ﻣ&= #65268;ﮕﻴﺮﻧﺪ. ﮔﺮﭼﻪ ﺑﺎ ﺷﻚ ﻭ= ﺳﺮﮐﺸﻰ ﻭﻣﺨﺎﻟﻒ ﻫﺴﺘ&#= 65256;ﺪ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻣﻮ= ﺭﺩ ﺧﻮﺩ،ﺣﺘﻰ ﻣﺎ= 5255;ﻊ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺍ&#= 65263; ﺷﻨﺎﺧﺖ ﺭﺍﻩ ﺍ&= #65247;ﻬﻰ ﺗﮑﺎﻣﻞ ﺭﻭح ﻔ&#= 65198;ﺩﻯ ﻣﻴﺒﺎﺷﻨﺪ. </span><span dir= =3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻣﻠ= ّﺖ ﺑﻤﻌﻨﻰ ﺑﻤﻌﻨ&#= 65264; ﺗﻤﺎﻳﻞ ﺩﺍﺭﺍ&#= 65253; ﻭﻣﺴﺘﻌﺪﺍﻥ ﺑ&#= 65198;ﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﻭﻧﻪ ﺗﻨﻬﺎ ﺑﻤ&= #65228;ﻨﻰ ﺍﻓﺮﺍﺩ ﻳﻚ ﺟﺎ&= #65251;ﻌﻪ،ﮐﻪ ﺗﮑﺎﻳﻠﻰ ﺑﺘﮑ&#= 65166;ﻣﻞ ﻧﺪﺍﺭﻧﺪ،ﻭﻳA= 166; ﻓﻬﻢ ﺍﻫﻤﻴّﺖ &#= 65153;ﻧﺮﺍ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ = ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ،ﻟﻔﻆ = 5165;ﻣّﺖ ﺭﺍ ﺑﺒﺎﻃﻞ ﺑﮑ&= #65166;ﺭ ﻣﻴﺒﺮﻧﺪ،ﮐﻪ = 5259;ﻢ ﻣﺬﻫﺒﺎﻥ ﺭﻫﺒ&#= 65198;ﺍﻥ ﺩﻳﻨﻰ ﻫﺴﺘﻨﺪ. = ﺩﺭ ﻭﺍﻗﻊ ﺍﻣّﺖ ﺍ&#= 65199; ﻧﻈﺮ ﻋﺮﻓﺎﻥ،= 5259;ﻤﺎﻥ ﺍﻭﻡ ﮐﻨﻨﺪﮔﺎ&#= 65253; ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﻫ&= #65262;ﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﮐﻨﻨﺪﻩ،ﻭﻣ= ;ﺘﻮﺳّﻠﺎﻥ ﺑﺎ ﻭﺳﺎﺋﻞ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﻋﺒﺎﺩﺍﺕ ﺧ&= #65262;ﺩ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺩﺭ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ. ﺧﻠﻖ ﻫ= ﻢ ﺗﻨﻬﺎ ﻣﺮﺩﻡ ﻧ&= #65268;ﺴﺘﻨﺪ،ﮐﻪ ﻣﺨﻠﻮﻕ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﺣﺸﺮﺍﺕ ﻧﻴ&= #65200; ﻣﺨﻠﻮﻗﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻫﻨﻮﺯ ﺭﺍﻩ ﺧﻮ&= #65193;ﺭﺍ ﭘﻴﺪﺍ ﻧﮑﺮﺩه اﻧﺪ ﮐﻪ ﺍﻣّﺖ &#= 65165;ﻭﻡ ﮐﻨﻨﺪﻩ،ﻳﺎ ﻣ= 5248;ّﺖ ﺑﺎ ﺗﻤﺎﻳﻠﺎﺕ &= #65203;ﻠﻮﮐﻰ ﺑﺎﺷﻨﺪ. ﻭ ﻋﻮﺍ= ﻡ ﮐﺎﻟﺄﻧﻌﺎﻡ ﻣ&#= 65268;ﺒﺎﺷﻨﺪ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺴﻠﻮ&= #65241; ﺍﻟﻬﻰﻭﺣﻘﺎﻳ= 5238;ﺁﻳﻨﺪﻩﺷﻬﻮ᥷= 3;ﻯﺑﺎﻭﺭﺩﺍﺷﺘ&= #65258;ﺑﺎﺷﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻭﺣ= ﺪﺕ ﻭﺟﻮﺩ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺭﺍ،ﻣﻮﺣ= 617;ﺪ ﻭﻣؤﻣﻦ ﻭﺍﻧﺴ= 5166;ﻥ ﮐﺎﻣﻞ ﻭ ﻣﺴﻠﻤ&= #65166;ﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﻟ&= #65260;ﻰ می ﻨﻤﺎﻳﺪ. ﻭﻧ&#= 65258; ﺍﻳﻨﮑﻪ ﮐﺪﺍﻡ &= #65235;ﺮﻗﻪ ﻗﺸﺮﻯ ﻣﺸﺮﻙ ﺑ&= #65166;ﻃﻞ ﻣﺴﻠﻤﺎﻥ، ﻳﺎ &#= 65169;ﻬﺮ ﺩﻳﻦ ﺩﻳﮕﺮﻯ ﻭ&= #65165;ﺑﺴﺘﻪ ﺑﺎﺷﻨﺪ. ﺗﺼﻮﻑ = ﻭﺗﺼﻔﻴﻪ ﺭﻭﺍﻥ ﺍﺯ ﺁﻟﻮ&= #65193;ﮔﻰ،ﻭ ﺭﺳﻴﺪﻥ ﺑﺼﻔﺎ&#= 65263; ﺫﺍﺕ ﻭﺩﻝ ﻭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﭼﻪ ﺩﺭ &#= 65211;ُﻔﻪ ﻣﺪﻳﻨﻪ ﺩﺭ ﻋﺼ&= #65198; ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65255;ﺪ،ﻭﻳﺎ ﺩﺭ ﻫﺮ ﻭﻟﺎﻳﺖ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ،= 5165;ﺯ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﻋﻤﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ،ﮐ= 5258; ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺧﺎﻧﻘﺎﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﺟﺎﻯ ﺑﺎ &#= 65211;ﻔﺎ ﻭﺗﺼﻔﻴﻪ ﺭﻭﺍ&#= 65253; ﺩﺭ ﺻﻒ ﺍﻟﻬﻴّ&#= 65262;ﻥ ﺩﻳﮕﺮ ﺍﺳﺖ. ﻭﺩ= ﺭ ﻫﺮ ﺩﻳﻨﻰ ﺭﺳﻤ&= #65264; ﻭ ﻫﺮ ﻣﺬﻫﺐ ﻗﺸ= ﺮﻯ،ﺑﺮﺣﺴﺐ ﻃﺒﻴﻌﺖ ﺍﺣﻮﺍ&#= 65245; ﻭ ﺍﺩﺭﺍﻙ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻫﺮ ﻓﺼﻞ ﻧﻮ= ﻋﻰ ﮐﻪ ﺑﺎﺷﻨﺪ،ﺩ= 5197; ﺃﻭﺍﺧﺮ ﻋﻤﺮ ﺍ&= #65187;ﺴﺎس ﺁﻧﺮﺍ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺑﺪﺍﻥ ﻧﻴﺰ ﮐﺸ&= #65206; ﻭﮔﺎﻫﻰ ﻋﻤل ﻤ&#= 65268;ﻨﻤﺎﻳﻨﺪ. ﻭﻟﻰ ﺑﺴﻴﺎﺭ ﺩ&= #65267;ﺮﺷﺪﻩ،ﻭﻳﺎ ﺑﻨﺘﺎﻳج ﺁﻥ ﺑ&#= 65204;ﻴﺎﺭ ﺃﻧﺪﻙ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﻟﺬﺍ ﺩﺭ ﺗﻮﻟ= ﺪﺍﺕ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﺑ&= #65260;ﺘﺮﻯ ﺩﺭ ﻋﻘﻞ ﻭﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ،ﺩﻧﺒᥴ= 6;ﻝ ﮐﺎﺭ ﺳﻠﻮﻙ ﻭﺗ&= #65200;ﮐﻴﻪ ﺭﻭﺍﻥ ﺗﺎ ﺭﺳﻴ&= #65194;ﻥ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺧ&#= 65262;ﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﮐﻪ ﺑﺎﻳ= ﺪ ﻋﺎﻗﺒت تماﻡ ʌ= 51;ﺨﻠﻮﻗﺎﺕ،ﺣﺘ&= #65264; ﺭﻭﺡ ﺃﺗﻢ ﻫﺎ ﭘ= س اﺯ ﻋﺒﻮﺭ ﺍﺯ ﺍ&= #65255;ﻮﺍﻉ ﺑﺮﺳﻨﺪ. که ﺒﺮ&#= 65165;ﻯ ﺭﻓﺘﻦ ﺑﺘﻮﻟﺪ&#= 65165;ﺕ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺁﻣﺎﺩﻩ ﮔﺮﺩﻧ&#= 65194; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﻃﻦ ﻫﺮﮐس ﺳﺮﺯﻣﻴ= 5254; ﻣﺤﻞ ﺗﻮﻟﺪ،ﻳ= 5166; ﻣﺤﻞ ﻫﻢ ﺯﺑﺎﻧ&= #65166;ﻥ،ﻭ ﻳﺎ ﺗﺎﺑﻌﻴّﺖ &#= 65203;ﻴﺎﺳﻰ ﻭﺷﻨﺎﺳﻨﺎﻣم= 07; اﻯ ﻧﻴﺴﺖ. ﺑﻠﮑ&= #65258; ﻭﻃﻦ ﺍﻟﻬﻰ ﻣﻮ&= #65197;ﺩ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ&#= 1548;ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺁﻳﻨﺪﻩ &= #65261;ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﻫﺮﮐس ﻣ&#= 65268;ﺒﺎﺷﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻣﻠّ&#= 65166;ﻯ ﺭﻭﻣﻰ، وطن ﺑʌ= 32;ﺪﺍﺩ ﻭ ﺣﻠﺐ ﻭ ﺷﺎﻡ ﻧ= ;ﻴﺴﺖ. ﺑﻠﮑﻪ ﺍﻳﺮﺍﻥ &= #65165;ﻟﻬﻰ، ﻫﻤﺎﻥ ﺍﻳﺮﺍﻥ &= #65261;ﻳﺞ،ﻳﺎ ﺳﺮﺯﻣﻴﻦ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻳﻚ ﺭﻭﺡ ﺁﺭﺯﻭ&= #65251;ﻨﺪ ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﺮ&= #65165;ﻥ ﻭﻳﺞ ﺑﺮﺍﻯ ﻏﻴ&= #65198; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍ&#= 65251;ﺮﻭﺯ ﻧﻴﺰ ﻫﻤﭽﻨﺎﻥ &= #65261;ﻃﻦ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺍﻳ= ﺮﺍﻥ ﻭﻳﺞ ﺳﺮﺯﻣﻴﻦ &= #65153;ﺭﻳﺎ ﺷﺪﮔﺎﻥ ﺍﻟﻬﻰ&#= 1548;ﻭﻫﺨﺎﻣﻨﺶ ﺷﺪﮔﺎﻥ ﻧﺠﺎﺕ &= #65267;ﺎﻓﺘﻪ،ﻭﻧﻴʋ= 98;ﻭﺍﻧﺎ ﺟﺴﺘﻪ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﺎ ﻫﻤﺎﻥ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﮐﻪ ﻫﺮ ﺳﺎﻟﮑﻰ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺑﺮ ﺣﺴﺐ ﺷ= ;ﻬﻮﺩ ﺍﻭ ﺩﺭ ﺁﻥ ﻫﺴﺘ= ﻨﺪ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺑﻤﻘﺎﻡ ﺷﻬﻮﺩ&#= 65263; ﺑﺮﺗﺮ ﺑﺮﻭﻧﺪ. = ﺣﺘﻰ ﺍﮔﺮ ﺷﺎﻫﺪ ﻧﻮ&= #65197; ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺎﺷﻨ&#= 65194;،ﮐﻪ ﺑﺎﻳﺪ ﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﮐﻨﻨﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5227;ﺮﻓﺎﻥ ﻫﻤﻴﺸﻪ ﺩﺭ ﺑﺤ&= #65198;ﺍﻧﻬﺎ ﻭ ﺑﻦ ﺑﺴﺘﻬﺎﻯ = ﺍﺟﺘﻤﺎﻋﻰ،ﺩA= 165;ﻭﻃﺎﻟﺒﺎﻥ ﺑﻴﺸﺘﺮﻯ ﭘﻴﺪ&#= 65165; ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻭ= ﻟﻴﺎ ﺧﻮﺩﺭﺍ ﻋﻠﻨﻰ &= #65175;ﺮ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;. ﺍﮔﺮ ﺍﺣﺴﺎس ﺧ&#= 65220;ﺮ ﻧﺎﺑﻮﺩﻯ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﮑﻨﻨﺪ. = ﻭ ﺗﻨﻬﺎ ﺭﺍﻩ ﺣﻞ = ﻣﺸﮑﻠﺎﺕ ﻫﺴﺘﻰ ﻭﺷﺨﺼﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩﺭﻣﺎﻧﺪﻩ ﺩﺭ &= #65169;ﺤﺮﺍﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ، ﻫ= 5252;ﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺮ= ﺧﻰ ﺩﺭ ﻋﺮﻓﺎﻥ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ ﺩﺭ ﺟﺎ = ﻣﻴﺰﻧﻨﺪ. ﮔﻮﺋﻰ ﻓﺮﺻﺖ ﺟ&= #65194;ﻳﺪﻯ ﺑﺮﺍﻯ ﺗﺼﻔﻴﻪ &= #65193;ﺷﻤﻨﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺗﺄﻳﻴﺪ &= #65261;ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﺍﺯ ﺑﺤﺮ&= #65165;ﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ،ﭼA= 258; ﺑﻨﺎﻡ ﺩﻳﻦ ﻳﺎ = ﺿﺪ ﺩﻳﻦ، ﺑﺮﺍﻯ ﺗ&#= 65212;ﻔﻴﻪ ﺩﺷﻤﻨﺎﻥ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻓﺮﺻﺘﻰ ﻣﺤﺮ&= #65251;ﺎﻧﻪ ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ن ﺴﻠﻮک اﻟﻬﻰ ﺍ= 5203;ﺖ. که ﺨﺪﺍﻭﻧﺪ ﺑ= 5188;ﺮﺍﻧﻬﺎ ﺭﺍ ﺑﺮﺍی ﺘﺬﮐ&#= 1617;ﺮ ﻭﻫﺸﺪﺍﺭ ﻭﻓﮑ&#= 65198;ﺳﻠﻮک اﻟﻬﻰ ﺑﺮﺍه ﻤ= 5268;ﺎﻧﺪﺍﺯﺩ. ﺩﺷﻤﻨﺎﻥ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﭼﻪ ﺩﻳﻨ&= #65264; ﻗﺸﺮﻯ ﻳﺎ ﺑﻰ ﺩ= ﻳﻦ، ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﮐ&= #65208;ﺘﺎﺭ ﻣﻴﮑﻨﻨﺪ. ﻭ ﮐﺸ= ﺘﻪ ﺷﺪﮔﺎﻥ ﺧﻮﺩ ﺭ&= #65165; ﺷﻬﻴﺪ ﻣﻴﺨﻮﺍ&#= 65255;ﻨﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺳﺎﻟ&= #64401;ﺎﻥ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﻣﺮﮒ ﻗﺒﻞ = 5165;ﺯ ﻣﺮﮒ ﺷﻬﻴﺪ ﻫﺴ&= #65176;ﻨﺪ. ﻭﺷﺎﻫﺪ ﺁﺭﺯﻭ&#= 65263; ﺍﻟﻬﻰ ﺧﻮﺩ. ﻭﺍ= ﮔﺮ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ، ﺷﻬﻴﺪﺍﻥ ﺯﻧﺪ&#= 65257; ﻭﺷﺎﻫﺪﺍﻥ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻭ ﺑﻘﻮﻝ ﻣﻌﺮﻭ&= #65233; ﺩﺷﻤﻨﺎﻥ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ،ﺍﺯ ﻫﺮ &#= 65219;ﺮﻑ ﮐﻪ ﮐﺸﺘﻪ ﺷﻮﺩ&= #1548; ﺑﺴﻮﺩ ﺍﺳﻠﺎﻡ &= #65175;ﺴﻠﻴﻤﻰ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﺍﺳﺖ. ﻭﻧﻪ ﺑﺴﻮﺩ ﺍﺣ&= #65200;ﺍﺏ ﻭ ﮔﺮﻭهﻫﺎﻯ ﺍ&#= 65203;ﻠﺎﻣﻰ،ﮐﻪ ﺩﺭ ﻫﻤﻪ ﻣﺬﺍﻫ&= #65168; ﺍﺳﻠﺎﻡ ﻣﺨﺎﻟ&#= 65236;ﺖ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺍﺭﻧﺪ. ﭘس ﻣﺸ&= #65198;ﻙ ﻫﺴﺘﻨﺪ. ﻭﺷﺮﻳ&= #65242; ﺧﺪﺍ ﻭﺍﻭﻟﻴﺎ&#= 65263; ﺧﺪﺍ ﺩﺭ ﺁﺧﻮﻧ&= #65194;ﻫﺎﻯ ﻣﻮﺭﺩ ﺗﻘﻠﻴﺪ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﻋﻴﻦ ﺑﺪ ﺩﻳﻨﻰ ﻣﻴﺒ&= #65166;ﺷﺪ، ﻭﺑﻰ ﺍﻋﺘﻘﺎﺩ&#= 65165;ﻥ ﺑﺂﺧﻮﻧﺪﻫﺎﻯ &#= 65175;ﻤﺎﻡ ﻣﺬﺍﻫﺐ ﻭﻫﻤﻪ &= #65165;ﺩﻳﺎﻥ ﺍﺯ ﺑﻰ ﺩﻳﻨﺎﻥ&= #1548;ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩﻳﻨﺎﻥ = ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ ﺑﻪ ﺩﻳﻨ&= #65264;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﺪﺍﺭﻧﺪ.= ﻭﺑﺮﺣﺴﺐ ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ&#= 65197;ﻭﺍﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺧﻮﺩ ﮐﺎﺭﻣʋ= 66; ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ ﻗﺸﺮﻳّﻮﻥ &#= 65169;ﻘﻬﻘﺮﺍﻫﺎﻯ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65251;ﻴﺮﻭﻧﺪ،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 65206; ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺨﺼﻮﺹ ﺁﺧﻮﻧ&#= 65194;ﻫﺎﻯ ﺁﻧﻬﺎ،ﮐﻪ ﺟﻬ= 5256;ّﻤﻰ ﺗﺮ ﻣﻴﺒﺎﺷﻨﺪ. = ﺑﺤﺮﺍﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ،ﻫA= 198;ﭼﻨﺪﻯ ﺩﺭ ﻫﺮ ﺟﺎمعه = 575;ﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺗﺼﻔﻴﻪ ﺍﻟﻬﻰ&#= 1548;ﺑﺨﺼﻮﺹ ﺍﺯ ﻣﺴﺘﻌﺪﺍﻧ&#= 65264; ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﻤﻰ ﮐﻨﻨﺪ، ﭼ&#= 65262;ﻥ ﺧﺪﺍﻭﻧﺪ ﻧﻤﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑ= ﻘﻬﻘﺮﺍ ﺑﺮﻭﻧﺪ. ﺗﻌﺮﻳ&= #65234; ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺑ&= #64405;ﻔﺘﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65264; ﻭﺷﺎﻳﺪ ﺟﺎﻥ ﺟ&= #65166;ﻙ ﺭﻭﺳﻮ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺟﺎﻣﻌﻪ ﻭﺍﻗﻌ&#= 65166; ﻳﻚ ﻗﺮﺍﺭ ﺩﺍﺩ = ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻳﻚ ﺷ= ;ﺮﮐﺖ ﺗﺠﺎﺭﺗﻰ ﻧﻴﺴ&#= 65174;. ﺑﻠﮑﻪ ﻋﻠﻢ ﻭﻫ&= #65256;ﺮ ﻭ ﻓﻀﺎﻳﻞ ﺍﺧﻠ&= #65166;ﻗﻰ،ﻭﮐﻤﺎﻟʋ= 66;ﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺷﺮﮐﺖ ﺩﺍﺭﻧﺪ. = ﻭ ﺗﺤﻘﻖ ﻧﻬﺎﺋﻰ &= #65259;ﺪﻓﻬﺎﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻦ ﺷﺮﮐﺖ A= 165;ﺟﺘﻤﺎﻋﻰ،ﺑﻨ= ﺎﻡ ﺟﺎﻣﻌﻪ ﺩﺭ ﻧﺴ&= #65248;ﻬﺎﻯ ﻣﺘﻮﺍﻟﻰ ﺗﺤﻘ&#= 65238; ﻣﻴﻴﺎﺑﺪ. ﻫﺮ ﻣ= ؤﺳﺴﻪ ﺍﺟﺘﻤﺎﻋﻰ ﮔﻮ&#= 65163;ﻰ ﻳﻚ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺸﺮﻯ ﺩﺭ ﻋﻘﻞ ﻭ ﻫﺪﻓ= ﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ= ﻳﻚ ﻧﻈﺎﻡ ﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ،ﺧﻮﺩ ﻭﻟﻰ ﻫﻤﮕﻰ ﺩﺭ = ﺑﺮﺩ ﺩﻭﺭ،ﻣﺤﮑﻮﻡ = 5199;ﻭﺍﻝ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺑ= ;ﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺟﺪﻳ&#= 65194;ﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺎﻟﺎ ﺁﻣﺪﻩ ﺗ&= #64401;ﺎﻣﻠﻰ ﺭﻭﺣﻰ،ﺩﺭ ﻓﺼ= 5262;ﻝ ﻧﻮﻋﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺩﻧﺒﺎﻝ ﮔﺮﺩﺩ &= #65261; ﺍﻟّﺎ ﻫﺮ ﺳﻄﺢ &= #65227;ﻘﻠﻰ،ﺧﻮﺍﻩ ﻧﺎﺧﻮﺍﻩ ﻣﺘﻮ&#= 65183;ّﻪ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65227;ﻘﻠﻰ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ &= #65261; ﻟﺰﻭﻡ ﮐﺴﺐ ﻋﻘ&= #65246; ﺑﺮﺗﺮ ﺭﺍ ﻣﻴﺨ&= #65262;ﺍﻫﺪ. ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺩ&= #65197;ﺳﺖ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ،&#= 65261;ﻧﻪ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261; ﺍﺩﻋﺎﺋﻰ. ﭘس ﺩ&= #65267;ﻦ ﺍﺳﻠﺎﻡ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺟ&= #65166;ﻣﻌﻪ،ﻣثلا ﺍﻳﺮﺍﻧﻰ ﺑﻬﺮ&#= 65259;ﺎﻯ ﻧﻤی ﺮﺳﺎﻧﺪ ﭼ&#= 65258; ﺭﺳﺪ ﺑﻤﺬﺍﻫﺐ &= #65261; ﺍﺯ ﺟﻤﻠﻪ ﻣﺬﻫ&= #65168; ﺷﻴﻌﻪ،ﮐﻪ ﺧﻮ= 5193; ﻓﺮﻗﻪ ﻫﺎﻯ ﻣﺘ&= #65228;ﺪﺩ ﺑﺘﻌﺪﺍﺩ ﻫﺮ ﺁ&= #65191;ﻮﻧﺪ ﻭﻣﺠﺘﻬﺪ ﻣﻮﺭ&#= 65193; ﺗﻘﻠﻴﺪ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺯﻳﺮﺍ ﺑﻘﻮﻝ ﺍ&= #65251;ﺎﻡ ﺭﺿﺎ ﺷﻴﻌﻪ ﻧﻴ&= #65204;ﺘﻨﺪ،ﮐﻪ ﺍﻧﻮﺍﺭ ﻭ ﺷﻌﺎ&= #65225; ﻫﺎﻯ ﺍﻧﻮﺍﺭ ﺍ&= #65247;ﻬﻰ،ﺩﺭ ﻫﺮﻳﻚ ﺍﺯ ﻫﻔﺖ = ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ ﺩﺍﺷﺘ&#= 65260;ﺎﻧﺪ،ﻭلی ﺒﺎ ﺷﺮﻙ ﺍﻣﺮﻭ&= #65199;، ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ = ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﻭﺗﻨﻬﺎ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﻴﻤﻪ ﺍﻟﻬﻰ ﺷﺪﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﺍﻳﻦ ﻣﺬﺍﻫﺐ &= #65169;ﺎﺯﻳﭽﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻓ&#= 65166;ﺳﺪ ﻭﻣﺰﺩﻭﺭ ﺍﺟﺎ&#= 65255;ﺐ ﻭ ﺁﻟﺖ ﺩﺳﺖ ﺑﺎ= ﺯﺍﺭﻳﺎﻥ ﻭﻏﻴﺮﻩ ﻫﺴﺘﻨ&#= 65194;. ﻭﻓﺴﺎﺩ ﺁﻧﺎﻥ &= #65169;ﺮﺍﻯ ﻫﻤﻪ ﻋﻴﺎﻥ ﺍﺳ&= #65174;. ﺍﻣﺎ ﺍﺳﻠﺎﻡ ﺳ&= #65248;ﻮﮐﻰ،ﺑﻬﺘﺮʌ= 67;ﻦ ﺟﺎﻣﻌﻬﺎﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﺩ. <span style=3D'mso-spacerun:yes'> </= span>ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷﻨﺪ= 548;ﺍﮔﺮ ﺑﺴﻨّﺖ ﭘﻴﺎﻣ= 5170;ﺮ،ﻳﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻋﻤﻞ ﮐﻨﻨﺪ،ﻭ &#= 65267;ﺎ ﺷﻴﻌﻪ ﺑﺎﺷﻨﺪ &= #65165;ﮔﺮ ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺷﻌﺎﻉ ﭘﻨﺞ ﺗ= ﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍ= ﺷﺘﻪ،ﻭﻳﺎ ﺑﺨﻮﺍﻫﻨﺪ ﺑﺎ&#= 65203;ﻠﻮﻙ ﺑﺪﺍﻧﻬﺎ ﻣﻴﺮ&#= 65203;ﻨﺪ. ﮐﻪ ﻣﻘﺪﻣﺎﺕ ﺷ&= #65260;ﻮﺩﻯ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺳﺎﻟﮑﺎﻥ ﺑﻘﺼ&#= 65194; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ،ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65183;ﻤﻊ ﻣﻴﮕﺮﺩﻧﺪ،ﻭA= 183;ﺎمعه اﻯ ﺭﺍ ﺗﺸﮑﻴﻞ &= #65251;ﻴﺪﻫﻨﺪ. ﺍﻣﺎ ﺟﺎﻣﻌﻪ ﻫ&= #65166;ﻯ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻋ= 5252;ﻠﺎ ﺍﻋﻀﺎﻯ ﻳﻚ ﺷﺮ&= #64400;ﺖ ﻭﻣؤﺳﺴﻪ ﺍﻗﺘ= 5212;ﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﻣﻠّﻰ ﻭ ﺳﻴﺎﺳﻰﻭﺣﺰ&#= 65169;ﻰﻣﻴﺒﺎﺷﻨﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺳﺎ= ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ،ﺗﻨﻬﺎ ﮔﺮﻭﻫﻰ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﺍﻣﺮﻭﺯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺑﺂﻳﻨﺪﻩ ﻧ&= #65262;ﻉ ﻓﻮق بشرﻯ ﻫﻔ= 8; هزاﺭ ﺳﺎﻟﺪﻳʄ= 05;ﺮ ﻣﻠﺤق ﻤﻴﮑﻨﻨ= 5194;. ﻭ ﺑﻮﻃﻦ ﺍﻟﻬﻰ = ﺧﻮﺩ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ ﺑﺮﺳﻨﺪ. ﻭﺣﺘﻰ = ﺟﺎﻣﻌﻪ ﻓﻌﻠﻰ ﻭﺟﺎﻣﻌ&#= 65258; ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺭ&= #65165; ﺍﺻﻠﺎﺡ ﮐﻨﻨﺪ. = ﺍﮔﺮ ﭘﻴﺮﻭﺍﻥ ﺳﺎﻟ&#= 65242; ﺑﻴﺸﺘﺮ ﺑﻴﺎﺑ&#= 65256;ﺪ ﻭﺍﺯ ﻣﺮﮒ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺁﻧﺎﻥ، ﻭ ﺣﺘﻰ &= #65183;ﺎﻣﻌﻪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ = ﺍﺯ ﻣﺮﮒ ﺩﺳﺘﻪ ﺟﻤ&= #65228;ی ﻨﺠﺎﺕ ﻣﻴﺪﻫﻨ&#= 65194; ﮐﻪ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺭﺍ &= #65261;ﺍﺭﺩ ﺟﺎﻣﻌﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ﻟﻘﺎ&#= 65263; ﺍﻟﻬﻰ،ﻭﻧﺠﺎA= 173; ﺭﻭﺡ ﺧﻮﺩ ﺍﺯ ﻗ= ﻬﻘﺮﺍﻫﺎ ﻭﮐﺴﺐ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﺑﻌﺪﻯ ﺑﺮﺍﻯ ﺍ&= #65235;ﺮﺍﺩ،ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻳﻦ ﻭﻣ= ﺬﻫﺒﻰ ﺑﺎﺷﻨﺪ، ﺗﻨﻬ= 5166; ﺧﻮﺍﺳﺘﻦ ﻭﻟﻰ &= #65165;ﻟﻬی ﻮﻣﺮﺑّﻰ ﺍﻟﻬ= 5264; ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ. که اﮔﺮ ﻣ&#= 65262;ﻓق ﺸﺪﻧﺪ که ﻨﻪ ﺁ&#= 65191;ﻮﻧﺪ ﺍﺳﺖ ﻭ ﻧﻪ ﻣﺸﻬ= ﻮﺭ،ﮐﻪ ﮔﺎﻫﻰ ﺩﺭ ﺟﺎم&#= 1578;عه ای ﺯﻧﺪﮔﻰ ﻣﻴ= 4401;ﻨﺪ،ﮐﻪ ﺑﺂﻧﻬﺎ ﺗﻌﻠّ= 5238; ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺁ= ن ﺠﺎمعه ﺭﺍ ﺑﻬA= 176;ﺮ ﻣﻴﺸﻨﺎﺳﺪ، ﻭ= 5199;ﺑﺎﻥ ﺁﻧﺎﻥ ﻭ ﻋﺎﺩﺍ&= #65173; ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﺪ&= #65165;ﻧﺪ،ﭘس ﺑﻴﻦ ﺁﻧﻬﺎ ﺯﻧ&= #65194;ﮔﻰ ئﻣﻴﮑﻨﺪ. ﻟﺬﺍ &= #65203;ﺎﻟﻚ ﻣثلا ﻣﺴﻴﺤﻰš= 8;ﺍﮔﺮ ﭘﻴﺮ ﺍﻭ ﺩﺭ ﺟﺎ= ﻣﻌﻪ ﺍﺳﻠﺎﻣﻰ ﺑﻮﺩ &= #65267;ﺎ ﻳﻬﻮﺩﻯ،ﻭ ﻳﺎ &#= 65267;ﻚ ﺳﺎﻟﻚ ﻣﺴﻠﻤﺎ&#= 65253;،ﭘﻴﺮ ﺍﻭ ﺩﺭ ﺟﺎﻣﻌﻪ = ﻳﻬﻮﺩﻯ ﺑﻮﺩ، ﺑﻤﻌﻨﻰ &#= 65153;ﻥ ﻧﻴﺴﺖ ﮐﻪ ﭘﻴﺮ = ﺩﺭﺩﻳﻦ ﻳﻬﻮﺩﻯ ﻳﺎ ﻣﺴ&= #65248;ﻤﺎن اﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ = ﺩﺭ ﻇﺎﻫﺮ ﭼﻨﻴﻦ ﺗ&= #65224;ﺎﻫﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﻴﺰ ﺑﮑﻨﺪ. = 5261;ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﻴﺐ ﻋﻘﻞ ﻭ ﺳﻠﻴﻘﻪ = ﻭﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻃﺎﻟﺐ &= #65247;ﻘﺎﻯ ﺍﻟﻬﻰ، ﺳﺎﻟﮑ= 5166;ﻥ ﺧﻮﺩﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ،ﺑﻬﻤﺎﻥ ﺷﻬﻮﺩﻯ ﺑﺮﺳﺎ&#= 65255;ﺪ، ﮐﻪ ﺁﻥ ﻭﻟﻰّ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ. ﭘس ﮐﺎﻣ&= #65248;ﺎﻥ ﺯﺭﺩﺷﺘﻰ ﺑﺸﻬ&#= 65262;ﺩ ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ،ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﺸﻬﻮﺩ ﭘﻨﺠﻢ &= #65255;ﻮﺭ ﻣﺼﻄﻔﻮﻯ،ﻭ ﮐ= 5166;ﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺸﻬﻮ&#= 65193; ﺷﺸﻢ ﻧﻮﺭ ﺭﻭﺡ = ﺍﻟﻘﺪس ﻣﻴﺮﺳﻨﺪ. ﻭﻟﻰ = ﺳﺎﻟﻚ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩﻫﺎﻯ ﺍﻟﻬﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﭘﻴﺸﻴﻦ ﺁﻧﮕﺎ&#= 65257; ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﻣﻴﺮﺳﺪ. ﻭﮐﺎﻣ&= #65248;ﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺮﺍﻯ &= #65251;ثاﻝ،ﺩﺭ ﭘﻨﺞ ﺗﻮﻟﺪ ﭘﻴ&= #65208;ﻴﻦ، ﻫﺮﺑﺎﺭ ﭘﻴﺎﻣ&#= 65170;ﺮﻯ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺑﻮﺩﻩ،ﮐﻪ ﺍﻳﻨﻚ ﭘس ﺍﺯ ﺗ&= #65184;ﺪﻳﺪ ﺁﻧﻬﺎ ﺑﺸﻬﻮﺩ &= #65207;ﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﺮﺳﺪ. ﻭﺍﺣﺘﻤﺎﻟﺎ ﻋ&#= 65198;ﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻭﺗﻮﻟﺪ &= #65193;ﻭﻡ ﻭﺍﻟﻬﻰ ﺁﻧﺎﻥ &= #64400;ﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺎﺷﻨﺪ ﻧﻴﺰ ﺩ&= #65165;ﺭﻧﺪ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺩﻭ= ﻟﺘﻬﺎ ﻭﻧﻈﺎﻣﻬﺎﻯ ﺣ&#= 65166;ﮐﻢ ﺑﺮ ﺟﺎﻣﻌﻪ ﻫﺎ&= #1548;ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ &= #65165;ﻓﺮﺍﺩ ﻓﺎﺳﺪ ﺿﺪ ﺧﺪﻣ&= #65174; ﺑﻤﺮﺩﻡ ﺭﺍ ﻃﺮ&= #65193; ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻤ&= #65262;ﺟﺐ ﻗﺎﻧﻮﻥ ﻭ ﺗﻌﻬ&= #65194;ﺍﺗﻰ ﮐﻪ ﺩﺍﺭﻧﺪ. ﻭﺍ= ﻟّﺎ ﻧﻈﺎﻡ ﺯﻭﺩﺗﺮ &= #65169;ﺰﻭﺍﻝ ﻣﻴﺮﻭﺩ. ﺑﺮﺧﻰ = ﻓﻠﺎﺳﻔﻪ ﺩﺧﺎﻟﺖ ﺩﺭ ﮐﺎ&= #65197; ﺩﻭﻟﺖ ﺭﺍ ﮐﻔﺮ = ﻣﻴﺪﺍﻧﻨﺪ،ﻭA= 247;ﻰ ﻫﮕﻞ ﺩﻭﻟﺖ ﺭﺍ = ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﻈﻬﺮ ﺭﻭﺡ ﺑﺰ&= #65197;ﮒ ﻣﻴﺪﺍﻧﺪ ﺯﻳﺮ&#= 65165; ﺭﻭﺡ ﻣﻠّﺖ ﺩﺭ &= #65203;ﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺯﻣ&= #65166;ﻥ،ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍﻳﺞ ﺭﺍ ﻧﻤﺎ&= #65267;ﺶ ﻣﻴﺪﻫﺪ. ﮔﻮﺋﻰ = ﺟﺎﻣﻌﻪ ﻫﺎ ﺣﺎﺻﻞ ﺗﮑﺎ&= #65251;ﻠﺎﺕ ﻭﮐﻤﺎﻟﺎﺕ ﻓﺼ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ&= #65267;ﺞ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻳ= ﺎ ﺍﺗّﺤﺎﺩ ﻓﺼﻮ= 5245; ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺰ&= #65193;ﻳﻚ ﺑﻬﻢ،ﺩﺭ ﻃﺮﺯ &#= 65175;ﻔﮑّﺮ ﻭ ﻧﻮﻉ ﺁﺭﺯﻭﻫ&= #65166;. ﮔﺮﭼﻪ ﺟﺎﻣﻌﻪ &= #65255;ﻴﺰ ﻃﺒﻘﺎﺕ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ. </span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻭﻟﻰ ﻣﻨﻈ= ﻮﺭ ﻃﺒﻘﺎﺕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺻﻨﻔﻰ ﻭ ﺍﻗﺘﺼ&= #65166;ﺩﻯ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻃ= ﺒﻘﺎﺕ ﻋﻘﻠﻰ ﻭ ﻓﺼﻮﻝ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194; ﭼﻮﻥ ﺟﺎﻣﻌﻪ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺃﻫﻞ ﻋ= ﺮﻓﺎﻥ،ﺑﺎ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺍ&= #65247;ﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﻭ ﺑﻘﻴﻪ ﺳﻄﻮﺡ = ﻋﻘﻠﻰ،ﺣﺘﻰ ﺑﺰﺭﮔﺴﺎﻟﺎﻥ &#= 65261; ﻣﺘﺨﺼﺼﻴﻦ ﻋﻠ&#= 65262;ﻡ ﻭ ﺣﺮﻓﻪ ﻫﺎ،ﺳ&#= 65198;ﺍﺳﺮ ﻋﻘﻠﻰ ﻣﺎﺩﻯ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﺑﺎ ﺍﻧﺒﻮﻩ ﺑ= ﺰﺭﮔﺘﺮﻯ ﺍﺯ ﮐﻤﭙﻠﮑس ﻫ&#= 65166; ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﻫ&= #65166;ﻯ ﺑﺪﻳﮕﺮﺍﻥ،ﮐA= 258; ﭘس لﺯ ﻣﺮﮒ ﺑﻤ&#= 65240;ﺪﺍﺭ ﺍﻓﺰﺍﻳش عقده ها ﻳﺎ ﻓﺮﺿﺎ ﮐ&#= 65252;ﺘﺮ ﺷﺪﻥ ﻋﻘﺪﻩ ﻫﺎ&= #1548; ﻣﻮﺭﺩ ﺭﻓﺘﺎﺭ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺭ ﺗﻮﻟ&= #65194; ﺑﻌﺪﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﻭ ﻳﺎ ﺍﻓﺮ= ;ﺍﺩﻯ ﮐﻪ ﺑﺎﻋﻘﻞ ﺑﻬ&= #65176;ﺮ ﻭﻣﻨﺼف ﺘﺮ ﻧﻔ&#= 1587; ﻟﻮّﺍﻣﻪ ﻣﻠﺎ= 5251;ﺖ ﮐﻨﻨﺪﻩ ﺧﻮﻳﺸ&#= 65176;ﻦ،ﺗﺎﺣﺪﻭﺩ᥾= 3; ﭘﻴﺸﺮﻓﺖ ﺭﻭﺣ&#= 65264; ﺩﺍﺭﻧﺪ. ﺣﺘﻰ ﺍ= ﮔﺮ ﺳﺎﻟﻚ ﻧﺒﺎﺷﻨ&#= 65194; ﻭ ﺁﺧﻮﻧﺪ ﭘﺮﺳ&= #65174; ﻧﺒﺎﺷﻨﺪ. ﻭﺷﺮ&= #65217; ﻣﻬﻢ ﻣﺮﺩﻡ ﺁﺯ&= #65165;ﺭﻯ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ. ﮐﻪ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻟ= ﻰ ﺍﻟﺒﺘﻪ ﺑﻬﺘﺮ &= #65165;ﺳﺖ،ﭼﻨﻴﻦ ﺍﻧﺴﺎﻥ ﻣﻨﺼﻔ&#= 65264; ﺑﺎ ﻋﻘﻞ ﻟﻮﺍﻣ&= #65258; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻭ ﻗﺒﻠﻪ = ﺗﻮﺳّﻞ ﺧﻮﺩﺭﺍ ﺑﺨﻮﺍ&#= 65259;ﺪ، ﺗﺎ ﺑﻤﺮﺍﺗﺒﻰ &= #65207;ﻬﻮﺩﻯ ﺑﺮﺳﺪ. ﻭ ﭘﺎﮐﺴ= ﺎﺯﻯ ﺭﻭﺍﻥ ﺭﺍ ﺑﺎ ﻋ= ﺸﻖ ﺑﻴﺸﺘﺮ ﺑﭙﻴﺮ &= #65191;ﻮﺩ،ﻭﻫﻤّﺖ ﻭﺟﺪﻳﺖ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ ﻭ ﺻﺒﻮﺭﻯ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺣﺘﻰ ﺳﺮﻋﺖ ﺭﻫ&= #65198;ﻭﻯ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺑﺎ= ﻧﺪﺍﺯﻩ ﺻﺪ ﺳﺎﻝ ﺭﻫﺮﻭ&= #65263; ﻣﻴﮑﻨﺪ. ﻭ ﺑﺠﺎ= ﻯ ﺟﻬﻨّﻤﻬﺎﻯ ﭼ= 5260;ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ &= #65261;ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ،ﻭ= 4344;س ﺍﺯ ﻣﺮﮒ ﺧﻠﺎﺻ&= #65264; ﺩﺍﺭﻧﺪ. ﻭ ﺑﺒﻬ= ﺸﺘﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮ= ﻥ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ. = ﺑﻬﺸﺘﻬﺎﻯ ﻋﻮﺍﻟﻢﺍ ﻟﻬﻰ &= #65193;ﺭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯﺭؤﻳﺎA= 163;ﻰ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﻫﮕ= ﻞ ﺗﺤﻮﻟﺎﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﺂ&= #65197;ﻣﺎﻧﻬﺎﻯ ﻋﻠﻴﺎ ﻭ ﻣُثل = 5251;ﻴﺮﺳﺎﻧﺪ. ﻭ ﺍﮔﺮﺍﻳﻦ ﻣُ&#= 1579;ل ﻫﮕﻞ ﺭﺍ ﻫﻤﺎﻥ = ﻣُثل ﺍﻓﻠﺎﻃﻮﻥ ﻭ ﺍ&= #65251;ﺮﻭﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ،ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺳ&= #65192;ﻦ ﮔﻔته ﺒﺎﺷﺪ، @= 400;ﻪ ﺍﺯ ﺭﻭﺡ ﻋﻈﻴﻢ = ﺟﺎﻣﻌﻪ ﻣﻴﮕﻔﺖ. که ﻘﺒ&#= 65248;ﺎ ﺩﺭﺷﺮﻕ ﻭﻳﻮﻧ&#= 65166;ﻥ ﻭ ﺭُﻡ،ﺍﻳﻦ ﻣ= 615;ثل ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ = ﺩﺍﺩه اﻧﺪ. ﻭﺩﺭ ﻋﺼﺮ = ﻫﮕﻞ ﺩﺭ ﮐﺸﻮﺭ ﭘﺮﻭ&= #65203;ﻴﺎ ﺍﻳﺪﺁﻝ ﺣﮑﻮﻣ&#= 65174; ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺗ&= #65198;ﻳﻦ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #65165;ﻟﺒﺘﻪ ﺍﮔﺮ ﺍﻳﻦ ﺟﺎﻣ&= #65228;ﻪ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺑﺎﺷﻨ&#= 65194;. ﻭﻫﻤﻴﺸﻪ ﻣﺒﻠ&#= 1617;ﻐﺎﻥ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5260;ﺎ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ. ﺍﮔﺮ ﻳﻚ ﻧﻈﺎﻡ = ﻓﮑﺮﻯ ﺑﺸﻬﺮﺕ ﺭﺳﻴﺪ. = ﻭﻟﻰ ﭘﺮﻭﺳﻴﺎﻯ ﺳﻴ&#= 65166;ﺳﻰ ﻫﺮﭼﻪ ﺑﺎﺷﺪ،= 5255;ﻤﻴﺘﻮﺍﻧﺪ ﮐﺎﺭ( ﭘﺮﻭﺳﻴﺎ&= #65263; ﭘﺎﺭﺳﺎﺋﻰ) ﺭﺍ = ﺑﮑﻨﺪ. ﮐﻪ ﭘﺎﺭﺳﻴﺎﻥ &= #65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻭﻫﻤﺎ&= #65253; ﺍﻳﺮﺍﻧﻴﺎﻥ ﭘ&#= 65166;ﺭﺳﺎ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ&#= 1548; ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ &= #65261;ﻫﺨﺎﻣﻨﺶ ﻭ ﺁﻗﺎ ﻣﻨﺶ ﺷﺪ= ﮔﺎﻥ،ﮐﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺩ&= #65197; ﺍﺣﻮﺍﻟﻰ ﺷﻨﻴ&#= 65194;ﻡ. ﮐﺴﺎﻧﻰ ﮐﻪ ﺧﻮ&= #65193; ﮔﺬﺷﺘﮕﻰ ﻭﺧﺪ&#= 65251;ﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65193;ﺭ ﺣﺪّ ﻓﺪﺍﮐﺎﺭ= 5263; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65255;ﻪ ﺧﻮﺩﺧﻮﺍﻫﻰ، = 5261;ﺣﺘﻰ ﺩﺭ ﻫﻤﮑﺎﺭﻯ ﭘ&= #65256;ﺠﺎﻩ ﭘﻨﺠﺎﻩ. ﻭ ﺗﮑﺎ= ﻣﻞ ﻳﻚ ﺟﺎﻣﻌﻪ ﺳﻴ&= #65166;ﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ، &#= 65169;ﺪﻭﻥ ﺍﺟﺮﺍﻯ ﻭﻇﺎﻳ&#= 65234; ﺧﻮﺩ،ﺩﺭ ﮐﺎﺭ= 5259;ﺎﻯ ﺩﺭﺳﺖ ﺗﺮ ﻣﻴﺴ&= #1617;ﺮ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺟﺎ= ﻣﻌﻪ ﺳﻴﺎﺳﻰ ﻫﺮﮔﺰ&#= 64400;ﺎﺭ ﺟﺎﻣﻌﻪ ﺍﻳﻤﺎ&#= 65255;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﺩﺭ ﺳ= ﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬی ﺮﺍ ﻧﻤﻰ ﮐﻨﺪ. ﻭ= ;ﺗﻨﻬﺎ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﺣﮑﻮﻣﺖ ﭘﻴ&= #65198; ﺍﻟﻬﻰ،ﺑﺮ ﭼﻨ= 5194; ﺳﺎﻟﻚ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺗﻨ= 5260;ﺎ ﺣﮑﻮﻣﺖ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻭ ﺣﻘﻴﻘﻰ ﺩﺍﺭ&= #65255;ﺪ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺁﺯ&= #65165;ﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﺯ&= #65165;ﺩﻯ ﺭﻭﺍﻥ ﺧﻮﺩ،ﺍ= 5199; ﻣﻘﺎﻡ ﻓﻌﻠﻰ ﮐ&= #65252;ﺎﻝ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﺪ. ﻭ ﺁﺯﺍﺩﺍﻧﻪ ﻣ&= #65262;ﻗّﺘﺎ ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺗﺴﻠﻴﻢ ﺩﺭ = <span style=3D'mso-spacerun:yes'> </span>ﺍﺧﺘﻴ= 5166;ﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﮕﺬﺍﺭﺩ. ﻭﺣ&= #65176;ﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﻋﺒ&= #65166;ﺩﻯ ﺧﻮﺩ،ﺑﺎ ﻫﻴﭻ &#= 65155;ﻣﺮ ﻣﺨﺎﻟﻒ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻈﺮ ﭘﻴﺮ ﺷﺮﮐﺖﻧﻤ&#= 65268;ﺪﻧﺪ،ﺗﺎﻣﺸ᥷= 8;ﻙﻭﻣﻨﺎﻓﻖﻧﺒ&= #65166;ﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5193;ﺭ ﺟﺎﻣﻌﻪ ﺍﺳﺖ،= 4400;ﻪ ﺍﻃﻔﺎﻝ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺭﺷ&= #65194; ﺟﺴﻤﻰ ﻭﺫﻫﻨﻰ &= #65169;ﺴﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺯﻣ&= #65166;ﻥ ﺧﻮﺩ ﺑﺮﺳﺎﻧﻨ&#= 65194;. ﺯﻳﺮﺍ ﺳﻄﺢ ﻋﻘ&= #65246; ﺧﺎﻧﻮﺍﺩﮔﻰ ﻭ&#= 65261;ﺍﻟﺪﻳﻦ ﻃﻔﻞ،ﻧﺸﺎﻥ ﺩ= 5259;ﻨﺪﻩ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺟﺎمعه ﻤﻴﺘﻮʋ= 65;ﻧﺪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﺯ= ﻣﺮﺍﺗب عقلب ﺑﺎﻟﺎﺗ᥷= 8; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻳﻚ ﺩﻭﻟ= ﺖ ﻣﻮﻓﻖ ﺩﺭﻫﺮج= 575;معه ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ &= #65203;ﻄﺢ ﮐﻠّﻰ ﺍﺧﻠﺎﻕ &#= 65261;ﻋﻘﻞ ﺟﺎﻣﻌﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻗﺎﻧﻮﻥ ﻭﺍﺧﻠ&#= 65166;ﻕ ﻭﻋﺮﻑ ﺟﺎﺭﻯ،= 5175;ﻨﻬﺎ ﺍﻣﻮﺭ ﻭﺿﻌﻰ ﻭ = ﻗﺮﺍﺭﺩﺍﺩﻯ ﺟﺎﻣﻌﻪ ﺍﺳﺖ. ﺍ= ﮔﺮ ﺩﻭﻟﺘﻰ ﺑﺎﺷﺪ &= #64400;ﻪ ﺗّﮑﻤﻴﻞ ﮐﻨﻨ= 5194;ﻩ،ﺁﺯﺍﺩﻯ ﻫﺎﻯ ﻓﺮﺩﻯ ﺑﺎ&= #65207;ﺪ. ﻭﻧﻪ ﺁﺯﺍﺩﻯ ﺍ&= #65199; ﺣﺪﻭﺩ ﻗﺎﻧﻮﻥ &= #65261; ﺟﺎﻣﻌﻪ. ﺑﻠﮑﻪ = ﺁﺯﺍﺩﻯ ﻓﺮﺩﻯ،ﺍﺯ ﻣﻘ= 5166;ﻡ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ = ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﺼﻞ ﻧﻮﻉ ﺑA= 208;ﺮﻯ ﺧﻮﺩ. ﺍﮔﺮ ﺁﺯﺍ= ﺩﺍﻧﻪ ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐ&#= 65264; ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;، ﻭﻣﺤﻔﻮﻅ ﺍﺯ ﺩ&= #65191;ﺎﻟﺖ ﻭﺗﮑﻔﻴﺮ ﻗﺸﺮ&#= 65267;ّﻮﻥ ﺑﻤﺎﻧﻨﺪ ﺁﺯﺍ&#= 65193;ﻯ ﺩﺭﺳﺖ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﺁﺯﺍﺩﻯ ﻗﺎﻧ&= #65262;ﻧﻰ ﺁﻥ ﺍﺳﺖ،ﮐﻪ ﻫ&#= 65252;ﻪ ﺍﻓﺮﺍﺩ ﺑﺎﺣﻔ&#= 65222; ﺣﻘﻮﻕ ﺩﻳﮕﺮﺍ&#= 65253;، ﺑﺘﮑﺎﻣﻞ ﺟﺴﻢ &= #65261;ﺫﻫﻦ ﻭﺭﻭﺍﻥ،ﻭﺣﺘA= 264; ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﭙﺮﺩﺍﺯﺩ . ﻭﺑ= ﺎﻟﺎﺗﺮ ﺗﺒﺪﻳﻞ ﻋﻘﻞ ﻓ&= #65198;ﺩﻯ ﻭ ﺟﻤﻌﻰ،ﺑﻌﻘ= 5246; ﻭ ﺍﻳﻤﺎﻥ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﺻﻮﻓﻴﺎﻧﻪ ﻭﺳ&#= 65248;ﻮﮐﻰ، ﻭلی ﻨﻪ ﻗﺸﺮﻯ &#= 65251;ﺬﻫﺒﻰ، ﻭﻗﺘﻰ ﮐﻪ ﺑﺘﺠ&= #65248;ّﻴﺎت اﻟﻬﻰ ﺭﺳﻴﺪﻧ= 5194; ﺧﻮﺩ ﺯﻧﺪه ﺘﺮ &= #65261;ﮐﻤﻚ ﺑﺰﻧﺪه ﺘﺮﺷﺪ= 5253; ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﻣ&= #65268;ﺒﺎﺷﻨﺘﺪ. ﮔﺮﻭه ﻫﺎﻯ ﻣﺤ&#= 65166;ﻓﻈﻪ ﮐﺎﺭ ﻣﻴﮕﻮﻳﻨ&#= 65194;. ﻭﺍﺳﺘﺪﻟﺎﻝ ﻣ&#= 65268;ﮑﻨﻨﺪ، ﮐﻪ ﺣﻔﻆ ﮔﺬﺷﺘ&= #65258; ﺩﺭ ﻧﻈﺎﻡ ﻭ ﻋﺎ= ﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ،ﺻﺮ= 5233; ﻧﻈﺮ ﺍﺯ ﺑﺪﻯ ﻫ= ﺎ ﻭﺧﺸﻮﻧﺖ ﺁﻥ، &#= 65247;ﺬت ﺰﻳﺒﺎﺋﻰ ﺭﻭﻣ&#= 65166;ﻧﺘﻴک ﻤﻴﺒﺮﻧﺪ. ﻭ ﻟﺬ= ﺍ ﻣﺮﺩﻡ ﭘﻴﺮﻭ ﺍ&= #65211;ﺎﻟات عقل ﺘﻌﻘﻞ ﻧﻴA= 200; ﭼﻨﻴﻦ ﺯﻳﺒﺎﺋ&#= 65268;ﻬﺎﺋﻰ ﺭﺍﺩﺭ ﻗﺮﻭﻥ ﻭ&= #65203;ﻄﺎﻯ ﺍﺭﻭﭘﺎ ﻣﻴﺨﻮ&#= 65165;ﺳﺘﻨﺪ. ﻭﻟﻰ ﭘﺎﺩﺷﺎﻫ&#= 65166;ﻥ ﻭﺭﻫﺒﺮﺍﻥ ﺳﺘ&#= 65252;ﮑﺎﺭ ﻭ ﻣﺴﺘﺒﺪ، <span style=3D'mso-spacerun:yes'> </span>ﺑﺎﻋث = 5215;ﻌﻒ ﺭﻭﻣﺎﻧﺘﻴﺴﻢ &#= 65207;ﺪ. ﻭﻗﺸﺮﻳّﻮﻥ ﺧ= 5198;ﺍﻓﺎﺗﻰ ﭘﻴﺮﻭ ﺁﺧﻮﻧﺪ&#= 65259;ﺎ ﻭﮐﺸﻴﺸﺎﻥ،ﺑA= 184;ﺎﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65256;ﻬﺎ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #65251;ﺴﺎﺟﺪ ﺁﺑﺎﺩ،ﻭ ﮐﻠﻴ= 5204;ﺎﻫﺎﻯ ﻋﻈﻴﻢ ﻣﺸﻐﻮﻝ &= #65207;ﺪﻧﺪ. ﮔﺮﭼﻪ ﺩﻟﻬﺎﻯ &= #65191;ﻮﺩﺭﺍ ﺧﺮﺍﺏ ﻧﮕﺎﻫﺪ&#= 65165;ﺷﺘﻨﺪ. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻳﻦ ﺳﺎﺧﺘﻤﺎ&#= 65255;ﻬﺎ ﺭﺍ ﻫﺪﻑ ﺩﺍﺷﺘ&= #65258; ﺍﺳﺖ. ﻭ ﺍﻣثاﻝ &= #65207;ﺎﺗﻮﺑﺮﻳﺎﻥ ﺍﺯ ﺟﻮﺍﻧﺐ ﺟﻤ&= #65166;ﻟﻰ ﻣﺴﻴﺤﻴّﺖ ﺧﻮ= 5255;ﻴﻦ ﻳﺎﺩ ﻣﻴﮑﻨﻨﺪ. = که هزﺍﺭﺍﻥ ﺍﻧﺴA= 166;ﻥ ﺑﻰ ﮔﻨﺎﻩ ﻭ ﺩﺍ= ﻧﺸﻤﻨﺪ ﺭﺍ،ﺑﺠﺮﻡ ﮐﻔ= 5198; ﻭﺍﻫﺎﻧﺖ ﺑﻤﺴ&#= 65268;ﺢ ﺯﻧﺪﻩ ﺑﺂﺗﺶ ﺍ&= #65255;ﺪﺍﺧﺘﻨﺪ. ﮐﻪ ﻓﻬﺮﺳﺖ 23</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style= =3D'mso-bidi-language: FA'>ﻫﺰﺍﺭ ﻧﻔ</span><span lang=3DAR= -SA>ﺮ ﺍﻳﻨﺎﻥ ﺩﺭ ﺁﺭ&= #65207;ﻴﻮﻫﺎﻯ ﮐﻠﻴﺴﺎﻯ ﺭﻡ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺍﺻ= ;ﻮﻟﺎ ﻣﻌﻨﻰ ﻣﺤﺎﻓﻈ&#= 65258; ﮐﺎﺭﻯ ﺃﻣﺮ ﺩﺭ&= #65203;ﺘﻰ ﻧﻴﺴﺖ،ﮐﻪ ﺑﻤ= 5228;ﻨﻰ ﺍﺭﺗﺠﺎﻉ ﻭ ﻋﻘ&= #65168; ﺭﻭﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﻋﻘﺐ ﻣﺎﻧﺪﮔ&= #65264; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﺍﮔﺮ ﭼﻴﺰﻯ ﺍﺯ ﮔﺬﺷ&= #65176;ﻪ ﺷﺎﻳﺴﺘﻪ ﺣﻔﻆ &= #65169;ﺎﺷﺪ، ﻫﻤﺎﻥ ﺁثاﺭ ﻭ </= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺗﻠﺎﺷﻬﺎ&= #65263; ﺍﻭﻟﻴﺎی اﻟﻬA= 264; ﭘﻴﺸﻴﻦ ﺍﺳﺖ،= 4400;ﻪ ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎ= ﻳﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ. ﻭ ﺷﺎﻳﺪ ﺑﻴﺸﻤ&= #65166;ﺭ ﺍﺯ ﺳﺘﻤﻬﺎﻯ ﻣ&= #65188;ﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﺑﺘﻮﺍ&#= 65253; ﮔﻔﺖ،ﮐﻪ ﮔﺮﻭ= 607; ﻫﺎﻯ ﺑﺰﺭﮒ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺑﻮﺩه اﻧﺪ ﻭ ﻫ&#= 65204;ﺘﻨﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﮔﺮ&= #65261;ﻫﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺩﻳ&#= 64405;ﺮ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺍ&#= 65199; ﻟﻴﺒﺮﺍﻟﻴﺴﻢ &#= 65261; ﺁﺯﺍﺩﻯ ﺧﻮﺍﻫ&#= 65264; ﺩﻳﻨﻰ ﻭ ﺳﻴﺎﺳ&= #65264; ﺻﺤﺒﺖ ﺑﺎﻳﺪ ﮐ&= #65198;ﺩ،ﮐﻪ ﺁﻧﺮﺍ ﺑﻔﺮﺻﺘ&#= 65260;ﺎﻯ ﺩﻳﮕﺮ ﻭﺍﮔﺬﺍ&#= 65197; ﻣﻴﮑﻨﻢ. ﻭﺗﺎ ﺁ= ﻧﺠﺎ ﮐﻪ ﻣﻄﺎﻟﺐ</span><span dir= =3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺍﺣﻮﺍﻝ ﻋﻘﻠﻰ ﻭﺷﺨﺼﻰ &= #65165;ﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﻳﺎ&#= 65197;ﻯ ﺑﺪﻫﺪ. ﻭ ﺍﻣﻴﺪ= ﻭﺍﺭﻡ ﺧﻮﺍﻧﻨﺪﻩ ﻧﻴ&#= 65200; ﺟﺰ ﺩﺭ ﺍﻳﻦ ﻓﮑ= ﺮ ﻧﺒﺎﺷﺪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ،ﺩ= 5197; ﭘﺎﮐﺴﺎﺯﻯ ﻭ ﺗ&= #65188;ﻠﻴﻪ ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺍﻟﻬﻰ،ﺗﺎ ﺣﺼﻮﻝ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﮐﻮﺗﺎﻫﻰ ﻧﮑﻨ&#= 65194;. ﻭ ﺑﺎﺣﻮﺍﻝ ﻭ ﻋ= ﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻟﺪﻧّ= 5264; ﺑﺮﺗﺮ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﻫ&= #65252;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺍ= ﺯ ﺳﻄﻮﺡ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ. ﺯﻳﺮﺍ ﻧﺒﻮﺩﻥ &= #65165;ﻳﻦ ﺗﺰﮐﻴﻪ ﻫﺎ ﻭ ﭘ= ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ،ﺑﺎ ﻫﺮ &#= 65251;ﮑﺘﺐ ﻓﮑﺮﻯ ﻭﺩﻳﻨﻰ &= #65239;ﺸﺮﻯ که ﺒﺎﺷﻨﺪ،ﺟʌ= 00; ﻓﺰﻭﻧﻰ ﺑﻴﺸﺘﺮ ﺗﺮﺍﮐ&#= 65250; ﻣﻔﺎﺳﺪ ﺭﻭﺍﻥ &= #65193;ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﺁﻧﮕﺎﻩ ﺩ= ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65194;ﺗﺮ ﻧﻮﻋﻰ ﺩﺭ ﻧﺴﺦ = ﺑﺸﺮﻯ ﺑﺪﺗﺮ،ﻳﺎ ﻣﺴ= 5190; ﺣﻴﻮﺍﻧﻰ ﻭﻳﺎ &= #65235;ﺴﺦ ﻭﮔﻨﺪﻳﮕﻰ ﮔﻴ&#= 65166;ﻫﻰ. ﭼﻪ ﺭﺳﺪ ﺑﺮﺳﻮ&= #65189; ﻭﺑﻰ ﺣﺮﮐﺘﻰ ﺩ&= #65197; ﺭﺳﺦ ﺟﻤﺎﺩﻯ،= 5261;ﻳﺎ ﺩﺭ ﻭﺳﺦ ﺗﺤﺖ ﺟ= ﻤﺎﺩﻯ. ﺑﺴﺘﻪ ﺑﺎﻳﻨﮑ&#= 65258; ﺍﻣﺮﻭﺯ ﭼﻘﺪﺭ &= #65165;ﺯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ&#= 1548; ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺎ&= #65263; ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺑ&= #65262;ﺩﻩ،ﺑﺪﺭﺟﺎʋ= 73; ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻣﻴﺮﻭﻧﺪ. ﮐﻪ ﺍ= ﺯ ﺟﻬﻨّﻤﻬﺎﻯ ﭼ= 5260;ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ&#= 1548;ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﻴﮕﻮﺋﻴﻢ. ﺭﻭﺯﻫﺎ ﺩﺭ ﺑﺪ&= #65169;ﻴﺎﺭﻯ ﻫﺎﻯ ﺯﻧﺪﮔﻰ،= 5261; ﺷﺒﻬﺎ ﺩﺭ ﮐﺎﺑ&= #65262;ﺳﻬﺎﻯ ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺣﻘﺎﺭﺕ،= 5193;ﺭ ﺣﺪ ﻓﺴﺎﺩ ﮐﻨﻮ&= #65255;ﻰ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺭﻭﺍﻥ،ﻭ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺩﺭﺩﻧ&= #65166;ﮐﻰ ﺩﺭ ﺟﻬﻨّﻢ ﺳﻮ&#= 65249; ﺭﻭﺡ ﻋﺮﻳﺎﻥ ﺍ&= #65199; ﺗﻦ، ﺩﺭ ﺭﻭﻯ ﺳ&= #65220;ﺢ ﻫﻤﻴﻦ ﺯﻣﻴﻦ،= 5165;ﺯ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ&#= 1548;ﮐﻪ ﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭ&= #65263; ﻣﻴﺴﻮﺯﻧﺪ، ﻭ &#= 65187;ﺎﺿﺮ ﺑﻘﺒﻮﻝ ﺟﻬﻨﻢ &= #64380;ﻬﺎﺭﻡ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺩ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺁ= ﻧﮕﺎﻩ ﺑﺠﻬﺎﻥ ﻣﺘﻮﻟ&#= 65194; ﻣﻴﺸﻮﻧﺪ ﻭﻣﻌ&#= 65166;ﺩ ﺑﮕﺬﺷﺘﻪ ﻫﺎ ﺩ&= #65165;ﺭﻧﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65261; ﮐﺎﻣﻠﺎﻥ ﺑﺴﺘ&#= 65258; ﺑﻤﻘﺪﺍﺭ ﺗﻮﻓ&#= 65268;ﻖ ﺩﺭﺗﺰﮐﻴﻪ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ،ﻭ ﺍﺟﺮﺍﻯ ﺗﻌﻠﻴ&#= 65252;ﺎﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺁﻧﮕ&#= 65166;ﻩ ﺗﺨﻠﻴﻪ ﺑﻴﺸﺘ&#= 65198; ﻭ ﺗﺤﻠیه های ʋ= 65;ﻟﻬﻰ ﺑﻬﺘﺮ، ﺗﺎ ﺗﺠ&#= 65248;ﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﺍﻧﻮﺍﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﻬﻮﺩﻯ ﻣﻴﺮﺳﻨﺪ، ﮐﻪ &#= 65207;ﺎﻳﺴﺘﻪ ﺑﻬﺸﺘﻬﺎﻯ ﭼﻬ&#= 65166;ﺭﮔﺎﻧﻪ ﻭﭼﻬﺎﺭ ﮔﻮﻧﻪ &= #65251;ﻴﺸﻮﻧﺪ. ﺭﻭﺯﻫﺎ ﺑﺎ ﺁﺭ&= #65165;ﻣﺶ ﻭﻣﻌﺼﻮﻣﻴّﺖ= 48;ﻭ ﺷﺒﻬﺎ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﮔﺮﺩﺵ ﻣﻠﮑﻮﺗ&#= 65264;،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴ&= #65198;ﻳﻨﻰ ﭼﻮﻥ ﻫﺮ ﺭؤﻳﺎ&#= 65263; ﺷﺒﺎﻧﻪ، ﺑﺒﻬ= 5208;ﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ،ﺩﺭ ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻣﻴﺮﻭﻧﺪ،ﻭﺑA= 198;ﺍﻯ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65175;ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ،ﺑﺠ= 5260;ﺎﻥ ﺑﺎﺯﻣﻴﮕﺮﺩﻧ= 5194;. ﮐﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣ= ﻴﻦ ﻳﺎ ﮐﺮﺍت ﺪﻳﮕ&#= 65198;. ﻭﺑﺮﺍﻯ ﺍﺩﺍﻣ&#= 65258; ﺗﮑﺎﻣﻞ ﺑﻮﻟﺎ&#= 65267;ﺖ ﻣﻬﺪی ﻣﻮﻋﻮﺩ &#= 65251;ﺤﻤﺪ،ﻭ ﻣﺴﻴﺢ ﻭﺯﺭﺩﺷ&#= 65174; ﺳﻮﺷﻴﺎﻧﺶ ﺳﻮ&#= 65249; ﺯﺭﺩﺷﺖ،ﺗﺎ ﺑ= 5256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺭ&#= 65169;ﺎﻟﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻟﺎﺕ ﺍﻭﺭﺍ ﺑﻴﺎﺑﻨ&#= 65194;. ﻭﺑﺮﺍﻯ ﺑﺎﺯ ﺗ&= #65262;ﻟﺪ ﺑﺎﻟﺎﺗﺮ ﺍﺯﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻭ &= #64344;س ﺍﺯﭼﻬﺎﺭﺻﺪ ﻫ&#= 65200;ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺷﻰ ﺧﻮﺩ،ﺑﺎﺯ ﺑﺠ= 5260;ﺎﻥ ﺑﺎ ﻣﻴﻠﻴﻮﻧﻬ&#= 65166; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ،ﻭﺣﺘﻰ = 5227;ﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﮐﻪ ﺷﺎﻳﺪ ﺑﺎ ﻣ= ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺩﻳﮕﺮ&#= 65263; ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ &= #65197;بّ اﻟﻨﻮﻉ ﺑﺮﺗﺮ &#= 65165;ﺯ ﺭﺟﻤﺎﻥ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮی ﺒﺮﺳﻨﺪ. &= #65261;ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟ&#= 65166;ت اﻭﺭﺍ ﺑﻴﺎﺑﻨ= 5194;. ﮐﻪ ﻧﺎﻡ ﺍﻭﺭﺍ = ﻧﻤﻴﺪﺍﻧﻴﻢ. ﻭﺗﺎ ﺃﺑﺪ ﺍﻳﻦ = ﺩﺍﺳﺘﺎﻥ ﺗﮑﺎﻣﻞ ﺍﺭﻭﺍ&#= 65185; ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭﻫﺪﻑ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟ&= #65166;ﺕ،ﺑﺎ ﻓﺮﺍﻭﺍﻥ ﻧﻘﺺ &= #65261;ﺍﺣﺘﻤﺎﻟﺎ ﺧﻄﺎﻫﺎﻯ ﻧﺎﺧ&#= 65262;ﺍﺳﺘﻪ،ﮐﻪ ﺧﻮﺍﻧﻨﺪﻩ ﺑﺎ&#= 65259;ﻤﻴّﺖ ﻟﺰﻭﻡ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ، ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺮﺳﺪ، ﮐﻪ ﺍﻣ&#= 65268;ﺪﻭﺍﺭﻡ ﺑﻬﺮ ﺩﺭﺟﻬﺎﻯ &= #64400;ﻪ ﺷﺪﻩ، ﻣﻮﻓﻖ ﮔ&#= 65198;ﺩﻳﺪﻩ ﺑﺎﺷﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span></s= pan><span dir=3DLTR><br style=3D'mso-special-character:line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span><span lang=3DFA style=3D'mso-bidi-language:FA'><o:p></o:p>= </span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><a name=3DM135><span dir=3DLTR>M135 </span></a></p> <span style=3D'mso-bookmark:M135'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span dir=3DRTL></span><b><span lang=3DAR-SA><span dir=3DRTL></span>= <span style=3D'mso-spacerun:yes'> </span>لیبرا= لیزم و آزادی خواه= 740; دینی </span></b><b><span dir=3DLTR><br style=3D'mso= -special-character: line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></b><span lang=3DAR-SA><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5239;ﺒﻠﺎ ﺩﺭ ﺗﻘﺴﻴﻢ ﮐﻠ&= #1617;ﻰ ﻃﺒﻘﺎﺕ ﺟﺎﻣﻌ&#= 65258;،ﺍﺯ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65165;ﻥ ﮔﻔﺘﻪ ﺑﻮﺩﻳﻢ&#= 1548;ﺩﻭ ﻃﺒﻘﻪ ﻣﻬﻢ ﺩﻳ&= #64405;ﺮ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻟﺤﺎﻅ= ; ﺑﺮﺭﺳﻰ ﺗﺎﺭﻳﺦ ﺗﺤﻮﻟ&#= 65166;ﺕ ﺍﺟﺘﻤﺎﻋﻰ،ﺑA= 192;ﺼﻮﺹ ﺩﺭ ﺍﺭﻭﭘﺎﻯ ﺩ&= #65261; ﻗﺮﻥﺍﺧﻴﺮ،ﮔA= 198;ﻭﻩ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻟﻴﺒﺮﺍﻟﻬᥴ= 6;ﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﺯﺍﺩﻯ ﺧﻮʋ= 65;ﻩ ﺩﻳﻨﻰ ﻭﻧﻮﺁﻭ&#= 65197;ﻯ ﻫﺴﺘﻨﺪ،ﻭﺩﻳ@= 405;ﺮ ﮔﺮﻭﻩ ﺳﻮﻡ ﮐﺎ&= #65197;ﮔﺮﺍﻥ ﺻﻨﻌﺘﻰ،ﮐﻪ ﺭ= 5165;ﺩﻳﮑﺎﻟﻬﺎﻯ ﺟﺎمعه ﺼﻨﻌﺘʌ= 64; ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﺍ&#= 65193;ﻧﺪ. ﺍﻳﻨﻚ ﺩﺭ ﺍﻳن &= #65252;ﻘﺎله اﺯ ﺁﺯﺍﺩﻯ ﺧﻮ&#= 65165;ﻫﻰ دینی ﻣﻄﺮﺡ ﻣʌ= 68;ﮑﻨﻴﻢ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ د&#= 1585; باره ﮔﺮﻭﻩ ﺃʌ= 55;ﺪﻙ ﻃﺮﻓﺪﺍﺭان ﺳA= 248;ﻮﻙ ﺍﻟﻬﻰ، ﺗﻨﻬﺎ &#= 65259;ﺪﻑ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﻗﻞ، ﻭﺗﮑﺎﻣﻞ ﺟﻮﻯ &= #65197;ﻭﺡ ﻓﺮﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;،ﮐﻪ ﻣﺎ ﺍﺯ ﺟﺎﻣﻌﻪ = ﺍﻳﻤﺎﻧﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ ﺟʋ= 94;ﺍﮔﺎﻧﻪ ﺻﺤﺒت ﻤﻴﮑﻨﻴ= 5250;. که ﺪﺭ ﻭﻟﺎﻳﺘ= 5260;ﺎی اﻟﻬﻰ ﺷﺸﮕﺎن= 07; ﻨﻮﻉ ﺑﺸﺮﻯ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﻧﺪ. ﻭ معنی درست تر ﺁﺯﺍﺩﻯ ﻭﺍ= 5239;ﻌﻰ ﺍﻧﺴﺎﻥ،ﺩﺭ ﻧ= 5184;ﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻭ &= #65165;ﺯﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ ﻭﺍﻟﻬﻰ &= #65259;ﺮ ﺍﻧﺴﺎﻥ، ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﺍﺳﺖ، ﮐﻪ ﺷﺎﻳ&#= 65204;ﺘﻪ ﺗﻮﻟﺪ ﻓﺼﻞ ﺑﻬ&= #65176;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5267;ﺎ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = بهشتی ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮ&= #65193;ﺩ. ﻭﺍﺯ ﺧﻄﺮ ﻗﻬﻘ&= #65198;ﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻭﺗ&#= 64401;ﺮﺍﺭ ﮔﺬﺷته ها ﺩﺭ A= 153;ﻳﻨﺪه ﻫﺎ ﻧﺠﺎﺕ ﻳﺎﺑ&= #65194;. ﺁﻧﮕﺎﻩ ﺑﻬﺸﺘ&#= 65260;ﺎی اﻟﻬﻰ ﺩﺭ ﺑﻬﺘ&#= 65198; ﺷﺪﻥ ﺻﻮﺭﺕ ﻧﻮ&= #65227;ﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548; ﻭﻳﺎ ﻗﻬﻘﺮﺍﻫ&#= 65166;ﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ،ﺑﺨA= 212;ﻮﺹ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻭﻟﻴﺒﺮﺍﻟﻬﺎ= 5263; ﺍﺭﻭﭘﺎ که ﺍﺯ &#= 65235;ﺴﺎﺩ ﻓﻠﺴفه ﻮﺍﺧﻠA= 166;ق ﺪﻳﻨﻰ ﮐﻠﻴﺴﺎ &= #65261;ﭘﺎﭘﻬﺎ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ &#= 65153;ﺯﺍﺩ ﺷﻮﻧﺪ. ﻭﻟﻰ در لیبرالیزم ﻗ= 5212;ﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﻧﺪﺍﺷﺘﻨﺪ. ﺣﺘ&= #65264; ﻭﻗﺘﻰ ﺍﺯ ﻋﺮﻓ&= #65166;ﻥ ﻧﻈﺮﻯ ﺻﺤﺒﺖ ﮐ&= #65198;ﺩﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎنه اﻟﻬʌ= 64; ﺑﺮﺍﻯ ﺳﻠﻮﻙ،ﺩﺭ ﺩﻳ= 5166;ﻧﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺁﺩﻡ،= 5267;ﺎﻫﻤﺎﻥ ﮐﻴﻮﻣﺮث ﻭﺩﻳ= 5166;ﻧﺖ ﺳﻠﻮﮐﻰ ﻣﻴﺘﺮ&#= 65165;،ﻳﺎ ﻧﻮﺡ ﺑﻘﻮﻝ ﺗﻮ&= #65197;ﺍﺕ،ﻭ ﺩﻳﺎﻧﺖ ﺑﻮﺩﻳ&#= 65204;ﻢ ﻭ ﺩﻳﺎﻧﺖ ﺳﻠﻮ&= #64400;ﻰ ﺯﺭﺩﺷﺖ،ﻭ ﺑﺎ= 5247;ﺄﺧﺮﻩ ﺩﻳﺎﻧﺖ های ﺳA= 248;ﻮﮐﻰ ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﮐﺎﺷﻒ ﻧ&= #65262;ﺭ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65175;ﺎﺯه اﻯ ﺩﺭ ﺳﻠﻮﻙ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺷﺪﻧ&#= 65194;. ﺁﻧﮕﺎﻩ ﺳﺎﻟﮑ&#= 65264; ﺑﺎ ﺳﻮﺍﺑﻖ ﭘﻴ&= #65166;ﻣﺒﺮﻯ ﺧﻮﺩ،ﺩﺭ ﺍﻳﻦ &#= 65165;ﺩﻳﺎﻥ،ﺑﺎ ﻭﻟﺎﻳﺖ ششم ﻣA= 188;ﻤﺪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻨ&#= 65262;ﺭﻗﺎﺋﻢ ﺭﻭح اﻟﻘﺪس ﺒA= 198;ﺳﻨﺪ. ﻭﺑﺎ ﻋﺮﺵ ﺭﺏّ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﺑﺨﻠﻖ ﺑﺎ&= #65199; ﮔﺮﺩﻧﺪ. ﺗﺎ ﻫﻔ= ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ،ﺑ= 5228;ﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﻭ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺯﺭﺩﺷ&#= 65174; ﻭ ﻣﺤﻤﺪ ﺑﺘﻮﺍ&= #65255;ﻨﺪ ﺑﻨﻮﺭ ﺭبّ ﺮﺟ= 5252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏ</span><span dir=3DLTR></= span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﻭﭼﻬﺎﺭﺻﺪ ﻫﺰ&#= 65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﺑﺎﺯ = بجهاﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ، &#= 64400;ﻪ ﺑﻨﻮﺭ ﺗﺠﻠّﻰ &#= 65197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺮﺗﺮ &= #65165;ﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨ&#= 65194;. ﻭﻫﻤﭽﻨﺎﻥ ﺍﻧ&#= 65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﻳ&= #64405;ﺮ هستند ﺗﺎ ﺩﺭ ʋ= 65;ﺑﺪﻳّﺖ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺁﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺮﺳﻨﺪ. که ﭘﺎ&#= 65267;ﺎﻥ ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎ&#= 65253; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65194;ﺍﻭﻧﺪ، ﺩﺭ فرمان ( ﮐﻦ = 5235;ﻴﮑﻮﻥ) ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭﺕ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﻭ ﺍﺩﺍﻣﻪ ﺗﻮﻟ&= #65194;ﺍﺕ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ، ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ = ﻳﺎ ﮐﺮﺍﺕ ﻭﮐﻬﮑﺸ&#= 65166;ﻧﻬﺎﻯ ﺩﻳﮕﺮ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩﻩ ﺑﺎﺷﺪ، ﮐﻪ ﺭﻭ&#= 65185; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ&#= 1548;ﺑﺎﻳﺪ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺩ&= #65255;ﻴﻮﻯ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺁﻣﻮﺯﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5247;ﻴﺒﺮﺍﻟﻴﺴﻢ ﺁﺯﺍﺩ ﺍﻧﺪﻳﺸ&#= 65264; ﺩﻳﻨﻰ،ﻭ ﺁﺯﺍ= 5193;ﻯ ﺭﻓﺘﺎﺭﻯ،ﻭ ﺁ= 5199;ﺍﺩﻯ ﮔﻔﺘﺎﺭﻯ،ﻭ ﺁ= 5199;ﺍﺩﻯ ﺧﻮﺍﻫﻰ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻢ ﻗᥴ= 6;ﺑﻞ ﺗﻔﮑﻴﻚ ﻫﺴﺘﻨ&#= 65194;. ﻭﺍﺯ ﻧﻈﺮ ﻣﺤﺎ&= #65235;ﻈﻪ ﮐﺎﺭﺍﻥ ﺩﻳﻨﻰ&#= 1548; ﻟﻴﺒﺮﺍﻟﻴﺴﻢ &#= 65183;ﺪﺍ ﺷﺪﻥ ﺍﺯ ﺧﺪﺍ ﻣ= ﻴﺒﺎﺷﺪ، ﻭ ﻣﻌﻨﻰ ﻣﻄﻠﻮ&= #65169;ﻰ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺩ= ﺭ ﺳﻴﺎﺳﺖ ﺑﺘﺪﺭ&#= 65267;ﺞ ﻣﻌﻨﻰ ﺑﻬﺘﺮﻯ &= #64344;ﻴﺪﺍ ﮐﺮﺩ. ﻭ اکنون A= 251;ﻨﻈﻮﺭ ﺁﺯﺍﺩﻯ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺩﺭ ﺭﻭ= 5185; ﻭ ﺍﺯ ﺻﻔﺎﺕ ﺣﻴ= ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65204;ﺖ. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺳﻠﻮﻙ، ﺑﻌ&#= 65240;ل هاﻯ ﺍﻟﻬﻰ ﺑﻤ= 5262;ﺍﺯﺍﺕ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﺁﻧﮕﺎﻩ ﺁﺯﺍﺩﻯ ﺍﺯ ﺻﻔ&= #65166;ﺕ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ&#= 65169;ﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﻭﻏﻴﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﻧﻴﺰ ﻣﺪﺍﻡ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ،ﺩﺭ ﺻﻔﺎﺕ ﭘﺮ ﮔﻨﺎ&= #65257; ﻭﻋﻘﺪه ﺮﻭﺍﻥ &#= 65197;ﺍ ﺍﺿﺎﻓﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ،ﮐﻪ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﺍﺯ ﻋﻘﻞ ﻭﺍﺧﺘ&= #65268;ﺎﺭ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﺍﻭﺍﺧﺮ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﺼﻮﺭﺕ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺩ&#= 65165;ﺩﻩ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺻﻔ= ﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﻟﻬﻰ وﺩﺭ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ، ﻫﻤﭽﻨﺎﻥ ﻧﻮﻋ&#= 65264; حیات وﺣﻴﻮﺍﻧ= ;ﻴّﺖ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﻭﮐﺎﻣﻠﺎﻥ ﺷﺎ&#= 65259;ﺪ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65255;ﻮﻉ ﺑﺸﺮ،ﻭ ﻋﺮﺵ ﺭ&#= 65187;ﻤﺎﻥ ﻧﺴﺒﺖ ﺑﻨﻮﻉ ﺑ&= #65208;ﺮﻯ، که اﺯ ﻣﺮﺍﺗﺐ = 5165;ﻟﻬﻰ ﺷﺪه اﻧﺪ، ﺍﻳA= 254; ﻫﻤﺎﻧﻰ ﺗﺠﻠّ= 5268;ﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻴﺎﺑﻨﺪ. ﻭﮔ&= #65262;ﺋﻰ ﺗﻮﻟّﺪ ﻫﻤﺎﻥ &#= 65235;ﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺟﻬﺎ&#= 65253; ﻫﺴﺘﻨﺪ. ﭼﻮن ا&#= 65267;ﻦ ﮐﺎﻣﻠﺎﻥ ﺑﺎﻣ&#= 65198;ﮒ ﻗﺒل اﺯ ﻣﺮﮒ،A= 261;ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ،ﺭﻭﺣﻰ = 5165;ﻟﻬﻰ ﺟﺪﻳﺪﻯ ﺩﺭ ﺗن &= #65169;ﺸﺮﻯ،ﺑﻌﻨﻮʋ= 65;ﻥ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﻣﻴﻴﺎﺑﻨﺪ،ﮐA= 258; ﺷﺎﻳﺴﺘﻪ ﺟﺸﻦ &= #64404;ﺮﻓﺘﻦ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5247;ﻴﺒﺮﺍﻟﻬﺎﻯ ﺩﻳﻨﻰ،ﺍﺯ ﺯﻳ= 5170;ﺎﺋﻰ ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﻣ&= #65268;ﮕﻔﺘﻨﺪ،ﮐﻪ ﻣﺴﻴﺤﻴﺎﻥ ﻭﺍ&#= 65239;ﻌﻰ،ﻳﻌﻨﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ،ﺩﺭ ﺍﺧ= 5248;ﺎﻕ ﻭﻋﻘﻞ ﻭ ﺗﻤﺪﻥ = ﻭﮔﻔﺘﺎﺭ ﻭﺭﻓﺘﺎﺭ ﺩﺍﺷ&#= 65176;ﻨﺪ. ﻭﻟﺬﺍ ﺍﻳﻨﺎﻥ &= #65255;ﻈﺮﻳّﺎﺕ ﺧﻮﺩﺭﺍ ﺑﻘﺮﻥ 1= 8 </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻣﺴﺘﻨ&#= 65194; ﮐﺮﺩﻧﺪ. ﻭ ﺑﺮﻧﺎﻣﻪ ﻫﺎ&= #65263; ﺍﺟﺘﻤﺎﻋﻰ ﺁﻧ&#= 65260;ﺎ، ﺑﻌﺪ ﺍﺯ ﺳﺮﮐﻮ&= #65169;ﻰ ﻫﺎﻯ ﻣﺤﺎﻓﻈﻪ &= #64400;ﺎﺭﺍﻥ ﺍﻧﮕﻠﻴسﻮ ﻓﺮ= 5165;ﻧﺴﻪ،ﺩﺭ ﺗﻮﺳﻌﻪ ﻟﻴﺒﺮ&#= 65165;ﻟﻴﺴﻢ ﺑﺎﻋث ﺭﻫﺎﺋﻰ &#= 65207;ﺪ. ﺳﺮﻣﺎیه ﺪﺍﺭA= 165;ﻥ ﻧﻴﺰ ﺗﻮﺍﻧﺴﺘ&#= 65256;ﺪ،ﻟﻴﺒﺮﺍﻟ᥾= 0;ﺎ ﺭﺍ</span><span dir=3DLTR></span><span lang=3DFA dir=3DLTR><sp= an dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺴﻮی= ﺨﻮﺩ ﺟﻠب کنند، ﺗﺎ= ; ﺍﺯﻧﻔﻮﺫ ﮐﺸﻴﺸﺎﻥ ﺧﻠﺎ&#= 65211;ﻰیابند. ﻭ ﺍﺯ ﺷﻌﺎﺭﻫﺎ&= #65263; ﺁﺯﺍﺩﻯ ﺍﻗﺘﺼ&#= 65166;ﺩﻯ،ﻭ ﺁﺯﺍﺩﻯ ﻫﺎﻯ ﻓ&= #65198;ﺩﻯ،ﻭ ﺣﮑﻮﻣﺖ ﻃﺒﻘﻪ &= #65251;ﺘﻮﺳﻂ ﺣﻤﺎﻳت کرﺩﻧʋ= 94;. ﻭﺍﻳﻨﮑﻪ ﺍﻣﺘ&#= 65268;ﺎﺯﺍت ﻮ ﺗﺒﻌﻴض ﺒﺎﻳ&#= 65194; ﻟﻐﻮ ﺷﻮﺩ،ﻭ ﭘ&#= 65268;ﺸﺮﻓﺖ ﻋﻠﻤﻰ ﻧﻴﺰ ﺑﻴ&= #65208;ﺘﺮ گردیدﻭ ﺍﻳﺪﺁ= ;ﻟﻬﺎﻯ ﺟﺪﻳﺪﻯ ﻣﻄﺮﺡ &= #65207;ﺪ،ﻭﻧﺎﺳﻴﻮʌ= 55;ﺎﻟﻴﺴﻢ ﺩﺭ ﺍﺭﻭﭘﺎ ﺗﻮ&= #65203;ﻌﻪ ﻳﺎﻓﺖ. ﻭ ﻗﻄﻊ ﺩ= ;ﺳﺖ ﺧﺎﺭﺟﻰ ﻭ ﮐﻠﻴ&= #65204;ﺎ ﺩﺭ ﻫﺮ ﮐﺸﻮﺭ ﺩ= ﻧﺒﺎﻝ ﺷﺪ. ﻭ ﻧﻬﻀﺘﻬﺎ= ﻯ ﺍﻳﺘﺎﻟﻴﺎﻯ ﺟ&#= 65262;ﺍﻥ ﻭﺁﻟﻤﺎﻥ ﺟﻮﺍ&#= 65253;،ﺑﺘﺮﻭﻳﺞ ﻟﻴﺒﺮﺍﻟﻬﺎ ﮐ&#= 65252;ﻚ ﮐﺮﺩ،ﻭ ﺭﻧﮓ ﺟ&#= 65194;ﻳﺪ ﺭﻭﻣﺎﻧﺘﻴﻚ ﻋ&#= 65198;ﻓﺎﻧﻰ ﺩﺭﻟﻴﺒﺮﺍﻟﻴ= 5204;ﻢ ﺍﻭﻟﻴﻪ ﺑﻴﺸﺘ&#= 65198;ﺑﻮﺩ. ﮐﻪ ﺍﺻﻞ ﺗﻄﻮﺭ = ﻭﺗﮑﺎﻣﻞ ﺩﺭ ﻫﻤﻪ ﺍﻣﻮﺭ&= #1548;ﺷﻌﺎﺭ ﻫﻤﮕﺎﻥ ﮔﺮﺩﻳ&#= 65194;. ﻭ ﺍﻣثاﻝ ﻭﻳﮑ= 5176;ﻮﺭ ﻫﻮﮔﻮ ﺍﻧﻘﻠﺎ&#= 65167; ﺃﺩﺑﻰ ﻭ ﺳﻴﺎﺳ&= #65264; ﺭﺍ ﺑﻌﻬﺪﻩ ﮔﺮ&= #65235;ﺖ،ﻭﺩﺭ ﺻﺪﺩ ﺟﻠﺐ ﻧﻈﺮ = ﻭ ﻫﻤﮑﺎﺭﻯ ﮐﻠﻴ&#= 65204;ﺎ ﻧﻴﺰ ﺑﺮﺁﻣﺪﻧ&#= 65194; ﮐﻪ ﻣﻮﻓﻖ ﻧﺸﺪ&= #65255;ﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>(&#= 65247;ﺎ ﻣﻴﻨﻴﻪ) ﺩﺭ ﮐﺘ= ﺎﺏ ﺩﻋﺎﻯ ﻣؤﻣﻦ ﺍ&#= 65267;ﻦ ﺍﻳﻤﺎﻥ ﻋﻤﻴﻖ &= #65153;ﺯﺍﺩﻯ ﺧﻮﺍﻫﻰ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﺩﺍﺩ. ﻭﭘس ﺍﺯ ﮐ= ﻠﻴﺴﺎ، ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ&#= 65235;ﺌﻮﺩﺍﻟﻬﺎﻯ ﺩﻳﮑﺘﺎﺗﻮﺭ ﺭ&#= 65165; ﻧﮑﻮﻫﺶ ﮐﺮﺩﻧ&#= 65194;. ﮐﻪ ﺧﺪﺍ ﻭﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﻟﮕﺪ ﻣﺎﻝ ﻣ= ﻴﮑﻨﻨﺪ . ﻭﺣﺘﻰ ﺍﻓﺮﺍﻃ= ﻴّﻮﻥ ﻟﻴﺒﺮﺍﻝ ﮐﻠﻴ&#= 65204;ﺎ ﻭﺣﺘﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺧﻮ= ;ﺩ ﻣﺴﻴﺢ ﺭﺍ ﻗﺎﺗﻞ ﺁﺯﺍ&= #65193;ﻯ ﻫﺎ ﮔﻔﺘﻨﺪ. ﻳﺎ= ﻫﻤﺎﻥ ﺩﻣﮑﺮﺍﺳﻰ ﻫﺎ&#= 65263; ﺑﻌﺪﻯ. ﻳﮑﻰ ﺍﺯ= ﻧﺘﺎﻳﺞ ﻓﻮﺭﻯ ﻟﻴﺒﺮﺍ&#= 65247;ﻴﺴﻢ ﺩﺭ ﺍﺭﻭﭘﺎ، ﺳ&#= 65262;ﺩ ﭘﺮﺳﺘﻰ ﺍﻗﺘﺼ&#= 65166;ﺩﻯ ﮔﺮﺩﻳﺪ. ﻭﮐﺎﻣ&= #65248;ﺎ ﺍﺯ ﺣﻘﻴﻘﺖ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭ ﺍﺯ ﻣﻔ= ﺎﺳﺪ ﮐﻠﻴﺴﺎ ﻳﮑﺴﺎ&#= 65253; ﺟﺪﺍ ﮔﺮﺩﻳﺪﻧ&#= 65194;. ﻭﺩﻧﻴﺎ ﭘﺮﺳﺖ &= #65207;ﺪﻧﺪ،ﻭﺍﺗﺤʋ= 66;ﺩ ﻧﺎﻣﻘﺪّس ﻋﻘA= 194;ﻩ ﻫﺎ ﻭﻋﻘﻴﺪه ﻫ&#= 65166; به ﺷﻮﺭﺷﻬﺎﻯ = 5165;ﺟﺘﻤﺎﻋﻰ ﻭ ﺩﺭﮔﺮﮔﻮﻧﻰ &= #65259;ﺎﻯ ﺳﻴﺎﺳﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ کشید. ﺳﻪ ﮔﺮﻭA= 257; ﻋﻤﺪﻩ ﺁﺯﺍﺩﻯ &= #65191;ﻮﺍﻫﺎﻥ ﻗﺮﻥ 19</span><span lang=3DAR-SA style=3D'mso-bidi-lang= uage: FA'> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻧﻔ= ﻊ ﭘﺮﺳﺘﺎﻥ ﺍﻧﮕ&#= 65248;ﻴس ﻭﺩﻳﮕﺮ ﺍﻳﻤﺎ&#= 65253; ﺩﺍﺭﺍﻥ ﺍﻟﻤﺎ&#= 65253; ﻃﺮﻓﺪﺍﺭ ﺗﺤﻮ&#= 65245; ﻭﺗﮑﺎﻣﻞ،ﻭ ﺳ= 5262;ﻡ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﺘﻬﺎﻯ ﺁﺯﺍﺩ ﺧﻮﺍﻩ ک&#= 1607; ﺳﺮﺍﺳﺮ ﺍﺭﻭﭘ&#= 65166; ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﺮ&= #65193;. ﻧﻔﻊ ﭘﺮﺳﺘﺎﻥ &= #65193;ﻧﺒﺎﻟﻪ ﻓﻠﺴﻔﻪ ﻣﻌﻘﻮ&#= 65247;ﻴّﺖ ﻗﺮﻥ18 ﺑﻮﺩﻧﺪ،&= #64400;ﻪ ﻨﺎﻡ ﮔﺮﻭﻩ ﺭ</span><s= pan lang=3DAR-SA>ﺍﺩﻳﮑﺎﻟﻬᥴ= 6; را ﺩﺍﺷﺘﻨﺪ. ﻣﺎﻧ&= #65256;ﺪ ﺍﺳﺘﻮﺍﺭﺕ ﻣﻞ&#= 1548; که ﺑﺰﺭﮔﺘﺮﻳA= 254; ﻣﺘﻔﮑّﺮ ﻧﻔﻌ= 5268;ّﻮﻥ ﺑﻮﺩ ﮐﻪ ﻋﻘﻞ ﻭ= ﺳﻮﺩ ﻭ ﺷﻨﺎﺧﺖ ﺗﺎﺭ&= #65267;ﺦ ﺭﺍ ﭘﻴﺶ ﮐﺸﻴﺪ&= #1548;ﻭ ﺍﻳﻦ ﻣﮑﺘﺐ ﺭﺍ = ﺣﮑﻴﻤﺎﻧﻪ ﺩﺍﻧﺴﺖ . ﻣُﻞ ﻓ= ﺎﻳﺪﻫﺎﻯ ﺍﺯ ﻓﻠﺴﻔﻪ ﺣﻘ&= #65262;ﻕ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮ&= #65263; ﻗﺮﻥ 18</span><span lang=3DAR-SA style=3D'mso-bidi-lang= uage: FA'> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻧﺒ= ﺮﺩ. ﻭﺍﺯ ﻧﻔﻊ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻭ ﺁﺯﺍﺩﻯ ﻓﺮﺩ&= #65263; ﻳﺎﺩ ﻧﻤﻮﺩ. ﻭ ﻓ= ;ﺮﺩ ﻓﺪﺍﻯ ﺟﻤﻊ ﺭﺍ = ﮐﻪ ﻣُﻞ ﺗﺒﻠﻴﻎ ﻣ</= span><span lang=3DAR-SA>ﻴﮑﺮﺩ، ﺑﻌ᥷= 4;ﺍ ﺭﻫﺎ ﻧﻤﻮﺩ. ﻭ ﺑ= ;ﺪﻭﺭ ﺍﺯ ﻧﻈﺮﻳﻪ ﺭﻭ&= #65251;ﺎﻧﺘﻴﺴﻢ، ﻧﻈﺮﻳﻪ ﺩﻭﻟﺖ &= #65261; ﺳﺎﺯﻣﺎﻥ ﺁﻧﺮ&#= 65165; ﭘﻴﺸﻨﻬﺎﺩ ﮐﺮ&#= 65193;. ﻭ ﻣﺸﮑﻠﺎﺕ ﺩﻭ&= #65247;ﺖ ﺭﺍ ﻗﺎﺑﻞ ﺣﻞ ﺩ= ﺍﻧﺴﺖ. ﻧﺴﻞ ﻗﺒﻠﻰ ﻟﻴ&= #65170;ﺮﺍﻟﻬﺎ ﻣﺬﺍﻫﺐ ﻣﺘﻌﺪ&#= 65193; ﭘﺮﻭﺗﺴﺘﺎﻧﺖ &#= 65197;ﺍ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻧ&#= 65194;،ﮐﻪ ﺑﺎﺯ ﺑﺎ ﮐﻠﻴﺴ&= #65166; ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷ&#= 65176;ﻨﺪ. ﻭ ﻫﻤﺎﻥ ﺍﻓﮑﺎ&= #65197; ﺍﺭﺗﺠﺎﻋﻰ ﻭ ﻗ&= #65208;ﺮﻳﮕﺮﻯ ﺩﻳﻨﻰ ﺭﺍ ﺩﻧﺒ&= #65166;ﻝ ﻣﻴکرﺩﻧﺪ. ﻭ ﻟ&#= 65196;ﺍ ﻧﺴﻞ ﺑﻌﺪﻯ ﻟﻴ&= #65170;ﺮﺍﻟﻴﺴﻢ ﮐﺎﻣﻠﺎ ﺭﻧﮓ ﺳ&= #65268;ﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺑ&= #65192;ﻮﺩ ﮔﺮﻓﺖ. ﻣﻞ ﺍﺑﺘ= ﺪﺍ ﺗﺸﺨﻴﺺ ﻫﺪﻑ ﺍ&= #65199; ﺩﻭﻟﺘﻬﺎ ﺭﺍ ﻣ&= #65220;ﺮﺡ ﮐﺮﺩ،ﻭ ﺗﺸﻮﻳ= 5238; ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺣ&= #65252;ﺎﻳﺖ ﺍﺯ ﺩﻭﻟﺖ ﭘﻴﺶ = ﺁﻣﺪ ﻭ ﮔﻔﺘﻨﺪ ﮐﻪ ﺑ= ﻬﺘﺮﻳﻦ ﺩﻭﻟﺖ ﺁﻥ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﻨﺎﺳﺐ ﺷﺮﺍﻳ&#= 65218; ﺭﻭﺯ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻣُﻞ ﻋﻨﺼﺮ ﺍﻭ&#= 65245; ﺩﻭﻟﺖ ﺻﺎﻟﺢ ﺭ&= #65165;، ﻣﻘﺪﺍﺭ ﻓﻀﻴﻠ&#= 65174; ﻭ ﻫﻮﺵ ﺍﻓﺮﺍﺩ = ﺩﺭ ﺟﺎﻣﻌﻪ ﺩﺍﻧﺴ&#= 65174;. ﺗﺎ ﺍﺯ ﺣﻤﺎﻳﺖ = ﺁﻧﺎﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﮔ&#= 65198;ﺩﺩ. ﻭ ﺍﻳﻨﮑﻪ ﮐﺪﺍ&= #65249; ﻣؤﺳﺴﻪ ﻣﻴﺘﻮ= 5165;ﻧﺪ،ﺻﻔﺎﺕ ﻋﻘﻠﻰ ﻭﺍﺧﻠﺎ&#= 65239;ﻰ ﻧﻴﮑﻮﻯ ﺟﺎﻣﻌ&#= 65258; ﺭﺍ ﺗﺄﻣﻴﻦ ﮐﻨ&= #65194;. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﺩﺭ ﻫﺮ ﺟﺎﻣﻌﻪ = ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺑﺤﺎﻝ ﺍﺳﻴ&= #65198; ﺧﺮﺍﻓﺎﺕ ﻭﻓﺸ&#= 65166;ﺭ ﮐﻠﻴﺴﺎ ﻭﮐﺸﻴ&#= 65208;ﺎﻥ ﻭ ﭘﺎﺩﺷﺎﻫﺎﻥ &= #65251;ﺤﻠّﻰ ﺑﻮﺩﻧﺪ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺩﻭﻟﺖ ﺍﻟﻬﻰ ﺍ&= #64404;ﺮ ﻣﻌﻴﺎﺭ ﺣﻘﻴﻘ&#= 65174; ﺍﻓﮑﺎﺭ ﻭﻓﻠﺴ&#= 65236;ﻪ ﻫﺎ ﺭﺍ ﻫﺪﻑ ﺧﺪ= ﺍﻭﻧﺪ ﺑﺪﺍﻧﻴﻢ، که A= 175;ﻌﺎﻟﻰ ﻋﻘﻞ ﺟﻤﻌﻰ ﺟﺎ&= #65251;ﻌﻪ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺸﮑ= ﻞ ﺗﺪﺭﻳﺠﻰ، ﺩﺭ= 5183;ﺎﻣﻌﻪ ﻫﺎﻯ ﮐﻮﭼﻚ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ درست است. ﮐﻪ ᥴ= 9;ﺎ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ&#= 1548;ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺑ&= #65268;ﺎﺑﻨﺪ. ﻭﻋﻘﻞ ﺟﻤﻌﻰ ﺟ&= #65166;ﻣﻌﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺍ&= #65219;ﻔﺎﻝ ﻭﺟﻮﺍﻧﺎﻥ ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﻣﻮﻗﺘﺎ ﻣﻔﻴﺪ &= #65169;ﺎﺷﺪ. ﻟﻴﺒﺮﺍﻟﻬﺎ ﺑ&#= 65198;ﺭﺳﻰ (ﺻﻠﺎﺡ ﻋﻤﻠﻰ) ﺭ= ;ﺍ ﺑﺴﺘﻪ ﺑﺎﻳﻦ ﺻ&= #65236;ﺎﺕ ﻋﻘﻠﻰ ﻭﺍﺧﻠﺎ&#= 65239;ﻰ ﮔﻔﺘﻨﺪ. ﻭﺍﺭﺯ&= #65205; ﻳﻚ ﺳﺎﺯﻣﺎﻥ ﺳ&= #65268;ﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺭ&#= 65165; ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ &= #65259;ﻤّﺖ ﺁﻥ ﺳﺎﺯﻣﺎﻥ ﺑ&= #65198;ﺍﻯ ﭘﻴﺸﺮﻓﺖ ﻋﻘﻞ &= #64400;ﻞ ﺟﺎﻣﻌﻪ ﺩﺍﻧﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﻋﻤﻠﺎ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺍﻧﻔﺮﺍﺩﻯ ﻣﻴ&#= 65176;ﻮﺍﻧﻨﺪ ﻋﺎﻗﻠﺘﺮ ﮔﺮﺩ&#= 65255;ﺪ. ﻳﺎ ﻋﻘﻞ ﺭﺍ ﺩﺭ= ﺍﺩﺍﺭﻩ ﻣﺤﻴﻂ ﺧﻮﺩ ﺑﮑ&= #65166;ﺭﮔﻴﺮﻧﺪ. ﻭ ﺍﻳﻨﮑﻪ ﭼﻪ</span><s= pan dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻓﻌﺎﻟﻴﺖ ﻋʌ= 52;ﻠﻰ ﻭ ﺩﻗّﺖ ﺩﺭ ﺍﺟ&= #65198;ﺍﻯ ﺁﻥ ﺩﺍﺭﻧﺪ ﻟﺬ&= #65165; ﺣﻔﻆ ﺁﺯﺍﺩﻯ ﻓ&= #64401;ﺮ ﻭﮐﺎﺭ،ﺑﻬﺘﺮ= 40;ن ﺨﺪﻣﺘﻰ ﺍﺳﺖ،= 705;ه ﺮﻭﺷﻬﺎ ﻭﻓﻠﺴ&#= 1601;ه ها ﻣﻴﺘﻮﺍﻧﻨA= 194; ﺑﻤﺮﺩﻡ ﺑﮑﻨﻨ&#= 65194;. ﺗﻨﻬﺎ ﺍﻧﮕﻴﺰ&#= 65257; ﻣﺸﺎﺭﮐﺖ ﻣﺮﺩ&#= 65249;،ﺣﻔﻆ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮ= ﻳﺸﺘﻦ ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﻣ= ;ﻮﺭﺩﻯ ﺍﺳﺖ. ﮐﻪﻗﺪﺭت &= #65198;ﺍ ﺑﻄﻮﺭ ﻣﺸﺮﻭﻉ &= #65251;ﻴﺘﻮﺍﻥ ﺑﮑﺎﺭ ﺑﺮﺩ،ﮐ= 5258; ﻧﻤﻮنه اﻯ ﺍﺯ = 5251;ﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ ایدآل= ; ﺑﺎﺷﺪ. ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺣ&= #65176;ﻰ ﺑﺮﻋﻠﻴﻪ ﺧﻮﺩ &= #65193;ﻭﻟﺖ ﻧﻴﺰ ﺑﮑﺎﺭ ﺑﺮ&= #65193;ﻩ ﺷﻮﺩ. ﻳﻌﻨﻰ ﻣﻨ= ﻊ ﺁﺳﻴﺐ ﺭﺳﺎﻧﻰ &= #65169;ﺪﻳﮕﺮﺍﻥ،ﻳʋ= 66; ﻣﺠﺎﺯﺍﺕ ﺁﺳﻴ&#= 65168; ﺭﺳﺎﻧﺎﻥ،ﻭ ﻋ= 5194;ﻡ ﭘﺎﺩﺍﺵ ﺑﺮﺍﻯ &= #65191;ﺪﻣﺖ،ﭼﻮﻥ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔ&#= 65258; ﻣﻴﮑﻨﻨﺪ. ﻣﻞ ﻧ= ﻴﺰ ﺗﻨﻬﺎ ﺩﺭ ﺑﺎﺭ&= #65257; ﺭﻓﺘﺎﺭ ﺍﻓﺮﺍ&#= 65193; ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ، ﺑﺪﻭﻟﺖ ﺣﻖ ﺩﺧ&= #65166;ﻟﺖ ﻣﻴﺪﻫﺪ. ﺍﻣﺎ ﺭ= ﻓﺘﺎﺭ ﺷﺨﺼﻰ ﮐﺎﻣﻠﺎ &= #65251;ﺴﺘﻘﻞ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﻭ= </span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﺮﮐس ﺁﻗﺎ᥾= 3; ﺧﻮﺩﺵ ﻭ ﻋﻘﻴﺪه اﺵ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﺍﺧﺘﻴﺎﺭﻯ ﮐﻪ &= #65191;ﺪﺍﻭﻧﺪ ﺑﻬﻤﻪ ﺍﻓﺮﺍﺩ &= #65169;ﺸﺮ داده و ﺗﺎ که ᥷= 3;ﺭ ﺩﻧﻴﺎ ﻫﺴﺘﻨﺪ &= #65261; ﺗﻨﻬﺎ ﻣﻴﺘﻮﺍ&#= 65253; ﺑﺪﻳﮕﺮﺍﻥ ﺗﺬ&#= 64400;ّﺮ ﺭﺍ ﺩﺍﺩ،ﻭ ﻧﻪ &= #65235;ﺸﺎﺭ،ﻭ ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﮐ= ﺴﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺁﺳ&#= 65268;ﺐ ﻧﻤﻰ ﺭﺳﺎﻧﺪ، &#= 65239;ﺎﻧﻮﻥ ﺿﺎﻣﻦ ﺁﻧﻬﺎ ﻣ&= #65268;ﺒﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4400;ﺘﺎﺏ ﺍﻗﺘﺼﺎﺩ ﺳﻴﺎ&#= 65203;ﻰ ﻣُﻞ ﺷﺎﻫﮑﺎﺭ &#= 65251;ﮑﺘﺐ( ﺍﺻﺎﻟﺖ ﻓﺮﺩ) ﺍ= ﺳﺖ. ﻭﻟﻰ ﻧﻔﻊ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﺭﺍ ﺍﺳﺎس ﻫﺮ ﺁ&= #65199;ﺍﺩﻯ ﺑﺮﺍﻯ ﺍﻓﺮﺍﺩ &= #65251;ﻴﺪﺍﻧﺪ . ﺍﺻﺎﻟﺖ ﺟﻤﻊ ﺑ= ;ﺮ ﺍﺻﺎﻟﺖ ﻓﺮﺩ ﻣ&= #65240;ﺪﻡ ﺷﺪه اﺳﺖ. ﻭﻯ ﻗ&= #65262;ﺍﻧﻴﻦ ﺗﻮﻟﻴﺪ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ،ﻧﻴﺰ ﻗﺎﺑ= 5246; ﺗﻐﻴﻴﺮ ﻣﻴﺪﺍ&#= 65255;ﺴﺖ. ﺍﻣﺎ ﺗﻮﺯﻳﻊ ﺗ&= #65262;ﻟﻴﺪﺍﺕ ﻭﺩﺭﺁﻣﺪ ﺭﺍ ﺳ&= #65166;ﺧﺘﻪ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65165;ﻧﺴﺖ . ﮐﻪ ﻣﺮﺩﻡ ﻣﻴﺘ= ;ﻮﺍﻧﻨﺪ ﻫﺮﭼﻪ ﺑﺨﻮﺍﻫ&#= 65256;ﺪ ﺗﻮﻟﻴﺪ ﮐﻨﻨﺪ. = ﺗﻮﻟﻴﺪ ﺷﺨﺼﻰ ﺁﺯﺍﺩ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﻣﻨﻄﻘﻰ ﺗ&= #65198; ﺑﻮﺩ، ﮐﻪ ﻣﻴﮕ&#= 65236;ﺖ ﮐﻨﺘﺮل همچنان ﺪﺭ ﺣﻖ= ; ﻣﺮﺩﻡ ﻭ ﺩﻭﻟﺖ ﺑﺎﺷﺪ = . ﻣﺸﮑﻞ ﺑﺰﺭﮒ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻣﻞ ﺍﻳﻦ ﺑﻮﺩ، &= #64380;ﮕﻮﻧﻪ ﺣﺪّ ﺃﮐثر ﺁﺯA= 165;ﺩﻯ ﻫﺎ ﺭﺍ ﺑﺮﺍﻯ ﻓ= ﺮﺩ ﺗﺄﻣﻴﻦ ﺑﺎﻳﺪ &= #64400;ﺮﺩ. ﺑﺮﺍﻯ ﺧﻮﺩ ﻓﺮ&= #65193;،ﺗﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺣی &#= 65262; ﻋﻘﻠﻰ،ﻭﺗﺎ و= 02;تی که ﺑﺮﺍﻯ ﺟﻤﻊ &#= 65203;ﻮﺩ ﺁﻥ ﺑﺎﺯ ﮔﺮﺩﺩ.= ﺩﺭ ﺻﻨﻌﺖ ﻣﺸﺎﺭﮐ&#= 65174; ﻣﺮﺩﻡ ﺩﺭ ﻣﻮﺍ&= #65193; ﺍﻭﻟﻴﻪ، ﻭ ﺩﺭ &= #65193;ﻭﻟﺖ ﻣﺴﺎﻭﺍﺕ ﻓﺮﺩ &= #65261;ﮐﺎﺭ ﻣﺴﺎﻭﻯ،ﻭنیز= ; ﺭﺍﺑﻄﻪ ﻓﺮﺩ ﺑﺎ ﺗﺨﺼﺺ&= #1548;ﻭ ﺭﺍﺑﻄﻪ ﻋﺮﺿﻪ &= #65261;ﺗﻘﺎﺿﺎ ﺩﺭﮐﺎﺭ، ﻭﺭﺍ= 5169;ﻄﻪ ﻋﺮﺿﻪ ﻭﺗﻘﺎﺿ&#= 65166; ﺩﺭ ﮐﺎﻟﺎ،ﻭ ﺭ&#= 65165;ﺑﻄﻪ ﺣﻤﺎﻳﺖ ﺩﻭﻟﺖ &= #65165;ﺯ ﺻﻨﺎﻳﻊ ﻣﺤﻠّ= 5264;،ﻭ ﺩﺭﺟﻪ ﺳوء ﺍﺳ= 5176;ﻔﺎﺩﻩ ﮐﺎﺭﻓﺮﻣﺎ ﺍﺯ&#= 65187;ﻤﺎﻳﺖ ﺩﻭﻟﺖ ﺩﺭ ﮐﻢ ﺷ= ﺪﻥ ﻋﺮﺿﻪ. ﻭ ﺭﺍﺑﻄ= ﻪ ﺗﺒﻠﻴﻐﺎﺕ ﻭ ﺗ&= #65184;ﻤّﻠﺎﺕ ﮐﺎﺭ ﻓﺮﻣﺎ ﺩﺭ = ﻣؤﺳﺴﻪ ﺧﻮﺩ،ﻭﻣﺎﻟﻴ= 17;ﺎﺕ ﺳﺎﻟﻴﺎﻧﻪ،ﻭ = 5165;ﺭث ﺻﺎﺣﺐ ﻣؤﺳﺴﻪ &#= 65169;ﺼﻮﺭﺕ ﺳﻬﺎﻡ ﺧﻴﺮﻳّ= 5258; ﻳﺎ ﺩﻭﻟﺖ ﻭ ﺭﺍ= ﺑﻄﻪ ﻭﺍﻡ ﮔﻴﺮﻯ ﻭ ﺳ= ﻮﺩ ﭘﻮﻝ،ﻭ ﺳﻮﺩ ﺁ&#= 65267;ﻨﺪﻩ ﮐﺎﺭﺧﺎﻧﻪ،ﻭ = 5187;ﺪّ ﺃﮐثر ﻣﺰﺩ ﺭﻭ= 5199;ﺍﻧﻪ،ﻭ ﺣﺪّ ﺃﻗﻞﺷﺮﺍ= 5267;ﻂ ﺯﻳﺴﺖ ﮐﺎﺭﮔﺮ&#= 65165;ﻥ، ﻭﻣﺴﺄﻟﻪ ﺧﺎﻧ&#= 65258; ﻭ ﺩﺍﺭﻭ ﻭﺗﻌﻠ&= #65268;ﻢ،ﻭ ﻧﻴﺰ ﺍﺗﺤﺎﺩ ﻣ&= #1572;ﺳﺴﺎﺕﻭ ﺩََﻣﭙﻴنگ ﻭᤨ= 0;ﺎﺭﺗﻞ ﺳﺎﺯﻯ ﺍﺗﺤﺎﺩ&#= 65267;ﻪ ﻫﺎﻯ ﺳﺮﻣﺎﻳﻪ &= #65193;ﺍﺭﺍﻥ،ﻭ ﻧﻴﺰ ﺣﺪﻭﺩ ﺩﺍ&= #65193;ﻥ ﺗﺨﺼﺺ ﺑﮑﺎﺭﮔ&#= 65198;ﺍﻥ ﻭ ﺳﻮﺩ،ﻭ ﺩﺭﻙ &= #65251;ﺴؤﻟﻴّﺖ ﺩﺍﺩﻥ ﺑﮑﺎﺭﮔ&#= 65198;ﺍﻥ،ﻭ ﻣﺴﺄﻟﻪ ﭘﺎﻳﺎ&#= 65253; ﺧﺪﻣﺖ ﮐﺎﺭﮔﺮ&#= 65165;ﻥ ﻭ ﺍﺧﺮﺍﺝ،ﻭ ﺣ&#= 65194;ﻭﺩ ﺍﺗﺤﺎﺩﻳﻪ ﻫﺎ&#= 65263;ﮐﺎﺭﮔﺮﻯ ﻭ ﺍﻋﺘﺼﺎﺏ ﻭﮐ&= #65250; ﮐﺎﺭﻯ ﻭ ﺧﺮﺍﺑ&= #64401;ﺎﺭﻯ،ﻭﻣﺸﺎʋ= 97;ﮐﺖ ﮐﺎﺭﮔﺮﺍﻥ ﺩﺭ &= #64400;ﺎﺭﺧﺎﻧﻪ،ﻭ ﺗﻔﮑﻴﻚ ﻣﺰﺩ ﮐ&= #65166;ﺭﻫﺎﻯ ﻣﺸﺘﺮﻙ ﻭ ﻣﺪﻳ&= #65198;ﻳّﺖ ﻓﺮﺩﻯ ﺗﺨﺼﺼﻰ&#= 1548;ﻭ ﻣﺪﻳﺮﻳﺖ ﺟﻤﻌ&#= 1740; ﻮ ﺍﺟﺮﺍﺋﻰ ﻣؤ&#= 65203;ﺴﻪ، ﺗﻔﺎﻭﺕ ﺍﺩﺍﺭ&#= 65263; ﻫﺎ ﻭ ﮐﺎﺭﮔﺮﺍ&= #65253; ﻣﺘﺨﺼﺺ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﻫﻴﺄﺕ ﻣﺪﻳﺮﻩ،ﻭﻧﻘA= 206; ﺩﻭﻟﺖ ﺩﺭ ﺍﻣﻮ&= #65197;ﻣؤﺳﺴﻪ ﺻﻨﻌﺘﻰ. ﺍﻳﻨﻬ&= #65166; ﻣﺴﺎﺋﻠﻰ ﺑﻮﺩ&#= 65255;ﺪ ﮐﻪ ﺍﻧﻘﻠﺎﺏ ﺻ&= #65256;ﻌﺖ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻳ&= #65184;ﺎﺩ ﮐﺮﺩﻩ ﺑﻮﺩ. ﻭ ﻣ= ;ﺸﮑﻠﺎﺕ ﺟﺪﻳﺪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺷﺪﻧﺪ،ﮐﻪ ﻫﺮ= 4404;ﺰ ﺣﻞ ﻧﺸﺪﻩ ﺍﺳﺖ.= ﺑﺎﺯ ﺣﻖ ﻣﻄﻠﻖ ﺑﺮﺍ&= #65263; ﺧﺮﻳﺪﺍﺭ،ﺑﺮA= 187;ﺴﺐ ﻗﻴﻤﺖ ﻭ ﮐﻴﻔﻴ&= #1617;ﺖ،ﻭ ﺷﻬﺮﺕ ﻣﻄﻠﻮﺏ &= #65251;ﺼﺮﻑ ﮐﻨﻨﺪﻩ،ﻧﻘﺶ = 5251;ﺤﻠﻰ ﻭﻣﺸﮑﻞ ﺩﺍﺧﻠ&#= 65264; ﻭﺟﻬﺎﻧﻰ،ﻭ ﻧ= 5240;ﺶ ﮔﻤﺮﮔﺎﺕ ﻭ ﻣﺴ&= #65156;ﻟﻪ ﭘﺎﺩﺍﺵ ﻫﺎﻯ ﻣ&= #65212;ﺮﻑ،ﻳﺎ ﺍﻧﺠﺎﻡ ﺻﺎﺩﺭ&#= 65165;ﺕ ﻭ ﺗﺠﺎﺭﺕ ﻏﺬﺍ&= #65163;ﻰ ﻭ ﺿﺮﻭﺭﻯ،ﮐﻪ &#= 65261;ﺿﻊ ﺧﺎص ﺨﻮﺩﺭﺍ ﺩ&#= 65165;ﺭﺩ. ﻭﺿﻊ ﺑﻴﻤﻪ ﻫﺎ = ﻭ ﻧﻈﺎﻡ ﺳﺮﻣﺎﻳ&#= 65258; ﻫﺎﻯ ﺧﻴﺮﻳﻪ ﻭ = ﻧﻈﺎﻡ ﺳﻬﺎﻡ ﺍﺭﺯﺍﻥ &= #65169;ﻤﺮﺩﻡ،ﻭ ﻣﺸﺎﺭﮐﺖ ﮐﺎﺭ&#= 64404;ﺮﺍﻥ ﺩﺭ ﺳﻮﺩ ﮐﺎﺭﺧ&= #65166;ﻧﻪ،ﻭ ﻫﻤﭽﻨﺎﻥ ﻣﺸﮑ&#= 65248;ﺎﺕ ﺟﺪﻳﺪﺗﺮ،ﮐﻪ = 5251;ﺨﺎﻟﻔﻴﻦ ﺑﺨﺼﻮﺹ ﻏﻴﺮﺍ&#= 65239;ﺘﺼﺎﺩﻯ ﻫﺎ،ﻭ ﺟﻨﮕﻬﺎ= 5263; ﺍﺳﺘﻌﻤﺎﺭﻯ ﻭ &= #65197;ﻓﺘﺎﺭ ﺟﻨﻮﻥ ﺁﻣﻴﺰ ﺍ&= #65203;ﺘﻌﻤﺎﺭﻯ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5267;ﻚ ﻣﺘﻔﮑّﺮ ﺍﻧﮕ= 5248;ﻴﺴﻰ( ﺁﺯﺍﺩﻯ ﺗﺠﺎﺭ&#= 65173;) ﻳﺎ ﺗﻠﺎﺵ ﺑﺮﺍ&= #65263; ﺻﻠﺢ، ﻫﺮ ﺩﻭ ﺭ&= #65165; ﻳﻚ ﻣﻌﻨﻰ ﻣﻴﺪ&= #65259;ﺪ. ﻭﻟﻰ ﭼﻪ ﺻﻠﺤﻰ&= #1548;ﺍﮔﺮ ﻫﻤﻪ ﺭﮊﻳﻤﻬﺎ &= #65193;ﺭ ﻋﺰﻟﺖ ﺑﺎﺷﻨﺪ. = ﻭ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ &= #65255;ﻈﺎﻡ ﺍﺳﺘﻌﻤﺎﺭﻯ،A= 169;ﺎﻳﺪ ﺗﺠﺎﺭﺕ ﺭﺍ ﺁﺯ&= #65165;ﺩ ﮐﺮﺩ ﻭ ﺑﺎﻳﺪ ﻣ= ﺼﺎﻟﺢ ﻭﻣﻨﺎﻓﻊ ﺍﻟﻬ&#= 65264; ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ&#= 1548; ﺑﺠﺎﻯ ﻣﺼﺎﻟﺢ &= #65207;ﺨﺼﻰ ﻭ ﮔﺮﻭﻫﻰ ﻭ ﻗﻮ= ﻣﻰ ﻗﺮﺍﺭ ﺩﺍﺩ. ﭘﺮ= ﺳﺘﺶ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﺷ&= #65166;خه اﻯ ﺍﺯ ﻟﻴﺒﺮﺍ&#= 65247;ﻬﺎ،ﺑﻌﺪ ﺍﺯ ﻧﻔﻌﻴّﻮﻥ &#= 65165;ﻧﮕﻠﻴﺴﻰ،ﻭ ﺗﻄﻮﺭﻳّﻮﻥ ﺳ= 4345;ﻨﺴﺮ ﺩﺭ ﺁﻣﺪ،ﮐﻪ ﺩ&#= 65255;ﺒﺎﻟﻪ ﻓﻠﺴﻔﻪ ﻧﻔﻌﻰ &= #65197;ﻭﻧﻖ ﮔﺮﻓﺖ،ﭘﻴﺸﺮA= 235;ﺖ ﺻﻨﺎﻳﻊ ﻭ ﺗﺮﻗ&= #65264; ﺧﻮﺍﻫﺎﻥ ﻟﻴﺒ&#= 65198;ﺍﻝ،ﻳﻚ ﻧﻮﻉ ﺗﮑﺎﻣﻞ ﺗ&= #65220;ﻮّﺭﻯ ﻭﺗﺤﻮﻟﻰ ﺑﺮﺍ&#= 65263; ﭘﻴﺸﺮﻓﺖ ﻣﺎﺩ&#= 65263; ﻭﺳﻴﺎﺳﻰ، ﻫﻤ= 5204;ﺎﻥ ﺑﺎ ﺗﻄﻮّﺭ</span><span dir=3D= LTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65261; ﺗﺤﻮّﻝ ﻃﺒﻴﻌﻰ ﺩﻳﺪﻧ&#= 65194;. ﮐﻪ ﺁﻧﺮﺍ ﻏﺎﻳ&= #65174; ﻭﻫﺪﻑ ﻭﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺍﻧﺪ&#= 65255;ﺪ. ﭼﻮﻥ ﺩﻳﮕﺮ ﺗﻄ&= #65262;ّﺭ ﻭ ﺗﺤﻮّﻝ ﺗﻠﺎ&#= 65205; ﺍﻧﺴﺎﻥ ﻧﺒﻮﺩ &= #65169;ﻠﮑﻪ ﺃﻣﺮ ﻣﺤﺘﻮﻡ ﺍ&= #65247;ﻬﻰ ﺑﻮﺩ. ﻭ ﺷﺎﻋﺮﻯ= ﺍﻧﮕﻠﻴﺴﻰ،ﺩ= 5197; ﺟﺎﻭﺩﺍﻧﮕﻰ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻧﻴﺰ ﺷﻚ ﮐﺮﺩ. ﻭ= ;ﻟﻰ ﺗﻄﻮﺭ ﻭ ﺗﻘﺪﻡ = ﻭ ﺗﮑﺎﻣﻞ ﺭﺍ ﻗﺎ&= #65169;ﻞ ﺗﺮﺩﻳﺪ ﻧﺪﺍﻧ&#= 65204;ﺖ. ﺯﻳﺮﺍ ﺩﺭ ﺗﻤﺎ&= #65249; ﮔﺮﻭﻫﺎﻯ ﻓﮑﺮ&#= 65263; ﺍﻧﺴﺎﻧﻰ،ﻳﮕA= 166;ﻧﻪ ﺃﻣﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺸﺘﺮ= ;ﻙ ﮐﻪ ﺑﺎﻫﻢ ﺍﺧﺘ&= #65248;ﺎﻑ ﻧﺪﺍﺭﻧﺪ،ﻭﺟA= 262;ﺩ ﺗﮑﺎﻣﻞ ﻭﺗﺤﻮ&#= 65245; ﻭﺗﻄﻮﺭ ﺍﺳﺖ. ﺗ= ﻐﻴﻴﺮ ﻃﺒﻴﻌﻰ را ﺑﻰ &#= 65191;ﺪﺍﺋﻰ ﺩﺍﻧﺴﺘﻨﺪ. ﺩﺭ&= #65187;ﺎﻟﻴﮑﻪ ﭘﻴﺎﻣﺒﺮ ﻃﺒﻴ&#= 65228;ﺖ ﻭ ﺩﻫﺮ ﺭﺍ ﻫﻤﺎ= ﻥ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺨ&#= 65262;ﺍﻧﺪ. ﻭ ﭼﻨﺎﻥ ﺑﺮﺩﺍ&= #65207;ﺘﻰ،ﺑﺎﻋث ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﻫﻤﮕﺎﻥ،ﻭ ﺍﺳ= 5166;ﺭﺕ ﺩﺭ ﻓﻠﺴﻔﻪ ﺗﺼ&= #65166;ﺩﻑ ﻭﺍﺗّﻔﺎﻕ،ﻭ A= 169;ﻰ ﻣﻌﻨﻰ ﺑﻮﺩﻥ ﺧ&= #65262;ﺩ ﺗﻘﺪﻡ ﻭ ﺗﮑﺎﻣ&= #65246; ﻭ ﭘﻴﺸﺮﻓﺖ ﺧﻮ&= #65165;ﻫﺪ ﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;ﻴﺸﺮﻓﺖ ﻣﺎﺩﻯ ﻋﻘﺐ ﺭﻭ&= #65263; ﺭﻭﺣﻰﻭ یک ﺗﮑ= 5166;ﻣﻞ ﻣﺎﺩﻯ ﻣﻨﻔﻰ ﻭ&= #65175;ﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﻣثبت A= 165;ﺳﺖ،ﮐﻪ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻮﻋﻰ ﻭﺭﻭﺣﻰ ﺑﻬﺘﺮ &= #65251;ﻴﺮﺳﺎﻧﺪ . ﺩﺭ ﺑﺤث ﺁﺯﺍﺩ= ﻳﻬﺎ ﺩﺭ ﺻﻨﻌﺖ ﻭﺗﺠ&= #65166;ﺭﺕ،ﺑﺎﻳﺪ ﻣﺴﺎﺋﻠﻰ ﺭﺍ ﻣ&= #65220;ﺮﺡ ﮐﺮﺩ. ﺩﺭﺭﺍﺑﻄ&= #65258; ﺑﺎ ﺳﺮﻣﺎﻳﻪ ﺩ&= #65165;ﺭﺍﻥ ﮐﻠﺎﻥ،ﻭ ﺩﺭ ﺭ&#= 65165;ﺑﻄﻪ ﺑﺎ ﺳﺮﻣﺎﻳﻪ ﺩ&= #65165;ﺭﺍﻥ ﻣﺘﻮﺳﻂ،ﻭﺩﺭ = 5197;ﺍﺑﻄﻪ ﺑﺎ ﻓﻘﺮﺍ ﻭﻣﺸ&= #64401;ﻠﺎﺕ ﺩﻭﻟﺘﻬﺎ ﻭ ﺍﺗ&= #65188;ﺎﺩﻳﻪ ﻫﺎﻯ ﻣﺤﻠﻰ ﻭﺟ&= #65260;ﺎﻧﻰ،ﻭ ﺗﻔﮑﻴﻚ ﺁﺯﺍﺩ&#= 65267;ﻬﺎﻯ ﺳﻴﺎﺳﻰ ﻭ ﻣﺴﺎ&= #65163;ﻞ ﻣﻠّﻰ،ﻭ ﻓﻌﺎA= 247;ﻴّﺘﻬﺎﻯ ﺍﺑﺘﮑﺎﺭﻯ ﻭ ﮐ&= #65166;ﺭ ﻭ ﻓﺮﻫﻨﮓ ﺟﻮﺋ&= #65264;،ﻭ ﺯﻧﺪﮔﻰ ﺧﺼﻮﺻ&#= 65264; ﻭ ﺟﺎﺑﺠﺎ ﺷﺪﻥ = ﻫﺎ،ﻭﺗﻔﺮﻳﺤA= 166;ﺕ ﻏﻴﺮ ﻣﻀﺮ ﺑﺪﻳ&= #64405;ﺮﺍﻥ،ﻭ ﺗﻔﺮﻳﺤﺎﺕ ﻣﻀ&#= 65198; ﺑﺸﺨﺺ،ﺩﺭ ﺑﺮ= 5193; ﺩﻭﺭ ﻳﺎ ﺑﺮﺩ ﻧ= ﺰﺩﻳﻚ. ﻭ ﻣﺴﺎﺋﻞ ﺗﺎﺑ&= #65228;ﻴّﺖ ﻭ ﭼﻨﺪ ﺗﺎﺑﻌﻴ&= #1617;ﺘﻰ،ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻳﻨﮑﻪ ﺩﻳʌ= 54; ﺃﻣﺮﻯ ﺷﺨﺼﻰ ﺍﺳﺖ، ﻭ&#= 65227;ﺒﺎﺩﺕ ﺩﺭ ﻣﺴﺠﺪ ﺍﺳﺖ&= #1548;ﻳﺎ ﺧﺎﺭﺝ ﺁﻥ. ﻭ ﺑﺎ= ;ﻟﺄﺧﺮﻩ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65219;ﺒﻴﻌﻰ ﻭ ﺍﻧﺴﺎﻥ ﺍﻟﻬ&= #65264; ﺩﺭﺳﻠﻮﻙ ﻭ ﺩﺭ = ﺭﺍﺑﻄﻪ ﺑﺎ ﻫﺪﺍﻳﺖ ﺟﺎ&= #65251;ﻌﻪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺳﭙﻨﺴﺮ ﭘﺎ ﺭﺍ ﻓﺮﺍﺗﺮ = ﮔﺬﺍﺭﺩ،ﻭﮔﻔA= 174; ﺗﻘﺪﻡ ﻭﺗﮑﺎﻣ&#= 65246; ﻭ ﺗﻄﻮﺭ ﻭ ﭘیش&#= 1585;فت ﺗﻨﻬﺎ ﭘﺪﻳﺪﻩ &= #65165;ﻧﺴﺎﻧﻰ ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65239;ﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺩﺭ ﺗﻤ&= #65166;ﻡ ﻃﺒﻴﻌﺖ ﺍﺳﺖ. ﻓ= ﺮﺩﻳّﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65235;ﺮﺩﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ &= #65193;ﺍﺭﺩ. ﻭﺍﻟّﺎ ﺩﻳﮕﺮ= 5165;ﻥ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﻭﻳﺎ ﻗﻬﻘﺮﺍﻯ ﻗﺸﺮ&#= 65267;ّﻮﻥ ﻣﺬﻫﺒﻰ ﻣﺸﺮﻙ &= #65193;ﺍﺭﻧﺪ،ﺍﮔﺮ ﺗﻄﻮﺭ ﻣﻌﮑﻮس &#= 65239;ﻬﻘﺮﺍﺋﻰ ﺑﺎﺷﺪ. ﻭﻟﻰ ﻃﺒ= ﻴﻌﺖ ﻭ ﻫﺪﻑ ﺍﻟﻬﻰ ﺗ= ﮑﺎﻣﻞ ﻓﺮﺩﻯ ﺍﺳﺖ. ﺁﻧ= ﻬﻢ ﺩﺭ ﻳﻚ ﺗﮑﺎﻣﻞ = ﻣثبت ﻣﺘﻌﺎﻟﻰ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ. ﻭﻧﻪ ﺩﺭ= ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253;. ﮐﻪ ﺍﻳﻦ ﺗﮑﺎﻣ&= #65246; ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﺑ&= #65192;ﻮﺩ ﺩﺭ ﺗﻤﺎﻡ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻏﻴﺮ ﻋﺎﻗﻞ ﻣﻄ&= #65198;ﺡ ﻫﺴﺖ. ﺍﻳﻦ ﺭﻭﺵ= ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺗﮑﺎﻣ&= #65246; ﺭﺍ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺩﺭ ﻓﺮﺩ ﺑ= ;ﻮﺟﻮﺩ ﺁﻭﺭﺩ،ﻧﻪ ﺩﺭ &#= 65183;ﻤﻊ ﻳﺎ ﺩﺭ ﻃﺒﻴﻌﺖ.= ﺯﻳﺮﺍ ﺍﮔﺮﻓﺮﺩﻳّﺖ = 5261;ﺭﻭﺡ ﻓﺮﺩﻯ ﺩﺭﮐﺎﺭ &= #65255;ﺒﻮﺩ، ﻃﺒﻴﻌﺖ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﻭﻣﻮﺟﻮﺩﺍﺗﻰ &#= 65259;ﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘ&#= 65256;ﺪ. ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﺍ&= #65199; ﻭﺍﺣﺪﻫﺎﻯ ﻓﺮ&#= 65193;ﻯ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ ﻭ ﻓﻮﻕ ﺃﺗﻤﻰ ﺗ= ﺸﮑﻴﻞ ﺷﺪﻩ،ﻭ ﺑﺪﻭﻥ &#= 65165;ﻳﻦ ﻭﺍﺣﺪﻫﺎﻯ ﻓﺮ&#= 65193;ﻯ ﺗﺼﻮﺭ ﻓﻀﺎﻯ ﺧ&= #65166;ﻟﻰ ﺩﺭ ﻫﺴﺘﻰ ﻧﻴﺰ = ﺩﺭﺳﺖ ﻧﻴﺴﺖ. ﮐﻪ ﺩﺭ ﺍ= ;ﺻﻞ ﻓﻀﺎﺋﻰ ﻧﻴﺴﺖ. = ﮐﻪ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ ﻫﺴﺘﻰ ﻭ= ; ﮐﻬﮑﺸﺎﻧﻬﺎﻯ ﺃﺗﻤﻰ ﻫﻢ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﻧﺪ. ﭘس ﺩ&= #65197;ﻫﺴﺘﻰ ﺟﺰ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻓﺮﺩﻯ ﻧﻴﺴﺖ. ﻓ= ﻌﻠﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺘ&= #65228;ﺎﻟﻰ ﺑﺎ ﻋﻘﻞ،ﺑﺸﺮ= 5217; ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺳﻠﻮﮐﻰ ﻭ ﺍﺭﺍ&= #65193;ﻯ،ﻭ ﺗﻘﺮّﺏ ﺳﺮﻳﻌ= 5176;ﺮ ﺑﺴﻮﻯ ﺧﺪﺍ. ﮐﻪ= ﺣﺘﻰ ﻳﻚ ﺷﺒﻪ ﻣﻴﺘﻮ&= #65165;ﻥ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﺭ= ﻓﺖ . ﺍﻳﻨﮑﻪ ﻧﻬﺎﻳ= ﺖ ﺗﮑﺎﻣﻞ ﻓﺮﺩﻯ &= #65193;ﺭ ﻫﺪﻑ ﺍﻟﻬﻰ،ﻭ &#= 65165;ﻧﺠﺎﻡ ﺗﮑﺎﻣﻞ ﺑﻤﻮﺟ&#= 65168; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ،ﭼﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ،= 5251;ﺴﺄﻟﻬﺎﻯ ﻣﺮﺑﻮﻁ ﺑﺒﻌﺪ &= #65165;ﺯ ﺃﺑﺪﻳّﺖ،ﻭﻧʌ= 24;ﺮ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺧ&= #65166;ﻟﻖ ﺧﺪﺍﻭﻧﺪ الل = 7; ﻭ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩ&#= 65165;ت که ﭽﻮن هرﻳﻚ ʋ= 69;ﻤﻄﻠﻖ ﮐﻤﺎﻝ ﺭﺳﻴﺪﻧ&#= 65194;، ﻭ ﻫﺮﻳﻚ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ&= #1607; اﻧﺪ. ﺁﻧﮕﺎه ﻤ&#= 65156;ﻣﻮﺭﻳّﺖ ﭼﻮﻥ ﺍﻟﻠﻪ ﺩﺍ&= #65197;ﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺴﺄﻟﻪ ﺟﺎﻣﻌﻪ ﻭﻣﺠﻤ&#= 65262;ﻋﻪ ﻫﺴﺘﻰ ﻫﺎ،ﺍﻣ= 5198;ﻯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ&= #65165;لاّ ﺧﻴﻠﻰ ﺍﻣﻮﺭ ﺩ&= #65267;ﮕﺮﻯ ﻫﻢ ﻫﺴﺘﻨﺪ،ﮐ= 5258; ﻣﺤﺴﻮس ﻭﻣﻮﺭ= 5193; ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ &= #65255;ﻴﺴﺖ ﻭﺟﺰﺋﻰ ﺍﺯ ﻭﺟ&= #65262;ﺩ ﻭﻫﺮ ﻳﻚ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﮐﻪ ﻣﺎ ﻣﻮﺟﻮﺩﺍﺕ &= #65155;ﺗﻤﻰ ﻭ ﺃثیرﻯ ﻭ ﺗﺤ= 5174; ﺃثیرﻯ ﺑﻰ ﻧﻬA= 166;ﻳﺖ، ﻫﺮﻳﻚ ﺭﻳﺰﺗﺮ &= #65165;ﺯ ﺪﻳﮕﺮی،ﻭ ﭘﺎA= 163;ﻴﻦ ﺗﺮ ﺩﺭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﻭ ﺩﻭﺭﺗﺮ ﺑﺨﺪ&= #65165;ﻭﻧﺪ ﻫﺴﺘﻨﺪ،ﮔﺮﭼA= 258; ﻧﺰﺩﻳﮑﺘﺮ ﺑﺨ&#= 65194;ﺍﻭﻧﺪ ﺍﺯ ﻟﺤﺎﻅ ﻣﺒﺪ&= #65155; ﺃﺯﻟی ﻮ ﺁﻏﺎﺯ &= #65261;ﺟﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﻓﺮﺩﻯ ﻭﺭﻭﺣﻰ،که ا᥷= 9; ﺭﻭح اﻟﺄﺭﻭﺍﺡ ﺍل= 04;ه ﺠﺪﺍ ﺷﺪﻩ،ﺗﺎ &#= 64344;س اﺯ ﺍﺟﺮﺍﻯ ﺗﮑ&#= 65166;ﻣﻞ ﻣﻄﻠﻖ ﻭﺍﺣﺪﻫ&#= 65166;ﻯ ﺃﺯﻟﻰ ﺃﺑﺪﻯ،= 5169;ﺎﺯ ﺑﺎﻟﻠﻪ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ. ﺑﺎﺟﻬﺎﻧﻰ ﺗﮑ&#= 65166;ﻣﻞ ﻭﺗﺠﺮبه که هر= ; ﺟزء،ﺧﻮﺩ ﭼﻮﻥ ﻳﻚ ﮐﻞّ ﻣ&= #65166;ﻧﻨﺪ ﺍﻟﻠﻪ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ. ﺍﺯ ﻧﻈﺮ ﻣﺎ ﺍﻧ= ﺴﺎﻧﻬﺎ، جاﻣﻌﻪ ﮐﻪ ﺍﻣ= 5198;ﻯ ﺍﻧﺘﺰﺍﻋﻰ ﻳﺎ &= #65267;ﻚ ﺗﺮﮐﻴﺐ ﻣﻮﻗّ= 5174; ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ &= #65251;ﻴﺒﺎﺷﺪ، ﻣﻔﻴﺪ ﺗﺮﺑﻴﺖ &= #65203;ﺮﻳﻊ ﻃﻔﻞ ﻭ ﻧﺴﻠﻬﺎ&= #65263; ﺟﺪﻳﺪ ﺑﺸﺮﻯ،= 5169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺴﻄﺢ &= #65227;ﻘﻞ ﺟﻤﻌﻰ ﻭﻧﻮﺭﻣ&#= 65166;ﻝ ﺍﺳﺖ. ﺗﺎ ﺑﺎ ﺳﻠ= ;ﻮﻙ ﺍﻟﻬﻰ ﺑﺴﻄﺢ ﻋ&= #65240;ﻞ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﺷ= ;ﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ. = ﻭ ﺍﻟّﺎ ﻗﻬﻘﺮﺍ &#= 65261;ﮐﺎﺭﻣﺎ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﺯﻳﺮﺍﻋﻘل اﻧA= 204;ﺎﻥ ﺍﮔﺮ ﺑﺮﺧﻠﺎف &#= 65176;ﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺍﻟﻬﻰ &= #65169;ﺎﺷﺪ، ﻗﻄﻌﺎ ﺩﻭﭼﺎﺭ &= #65183;ﻬﻨّﻢ ﺳﺎﺯی ﺪﺭ ﻧﺴﺦ &= #65261;ﻣﺴخ ﻨﻮﻋﻰ ﻭ ﺁﻳﻨﺪ&= #1607; ﺨﻮﺩ ﺭﻭﺡ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮔﻮﺋﻰ ﻣﺪﺍﻡ ﺩ&= #65197;ﻫﺴﺘﻰ ﺗﻄﻮﺭ ﻭﻃﻮﺭ ﺩ&= #65267;ﮕﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺪﻥ ﺩﺭ ﺗﮑA= 166;ﻣﻞ،ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﺴﻴﻂ &= #65251;ﻌﻘّﺪ ﻭﭘﻴﭽﻴﺪه ﺘﺮ &#= 65251;ﻴﺸﻮﺩ. ﮐﻪ ﮐﺎﺭ ﺭﻭﺡ ﺍ= ﺳﺖ. ﻭﻟﻰ ﺩﺭ ﻣﺎﺩﻩ = ﮐﻪ ﺗﺮﺍﮐﻢ ﺑﺠﺎﻯ &= #65175;ﮑﺎﻣﻞ ﺑﺎﻳﺪ ﮔﻔﺖ،ﺍ= 5199; ﺑﺴﻴﻂ ﺑﻤﺮﮐّ= 5168; ﻣﻴﺮﻭﺩ. ﮐﻪ ﺑﺎ= ﺯ ﻣﺒﺴﻮﻁ ﻭ ﻋﻨﺼ&= #65198;ﺍﻭﻟﻴﻪ ﺧﻮﺩ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﺩ. ﮔﺮﭼﻪ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺑﺎ ﻗﻬﻘﺮ&= #65165; ﻭﮐﺎﺭﻣﺎ،ﺩﻭ@= 380;ﺎﺭ ﻫﺴﺘﻰ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺒﺴﻴﻂ ﻭ ﺣﻘﻴ&= #65198; ﺑﻮﺩﻥ ﺩﺭ ﻣﻘﺎ&= #65249;، ﻭﺗﺮﻙ ﻣﻘﺎﻡ ﭘ&= #65268;ﭽﻴﺪﻩ ﻣﻌﻘّﺪ،ﮐﻪ ﺍA= 197;ﻭﺍﺡ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺪﺍﻥ ﻣﻴﺮﺳﻨ&#= 65194; ﮐﻪ ﺣﺘﻰ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺭﺍ ﺑﻴ&= #65166;ﺑﻨﺪ. ﺗﺎ ﺑﺎﻟﺄﺧﺮﻩ &= #65207;ﺪﻥ ﻫﺎﻯ ﻣﻮﺭﺩ ﻧﻈ&= #65198; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺍ&= #65183;ﺮﺍ ﻧﻤﺎﻳﻨﺪ. ﻋﻠﻢ = ﻧﻴﺰ ﺗﻨﻬﺎ ﺩﺭ ﺫﻫﻦ = ﻭ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﻭﺟﻮﺩ ﻣﺎﺩﻩ ﻋ&= #65248;ﻢ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻗ&= #65262;ﺍﻧﻴﻦ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ &= #64344;س ﻋﻠﻢ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﮐﺎﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺗﮑﺎﻣ= ;ﻞ ﺳﻠﻮﮐﻰ،ﻭ ﺗﻘ= 5262;ﻳﺖ ﻣﻘﺎﻡ ﻋﻘﻞ ﺭﺍ = ﺑﮑﻨﺪ. ﻣﮕﺮ ﺑﺎ ﺗﺰﮐﻴ&= #65258; ﻧﻔس . ﻳﻌﻨﻰ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﻭ ﺗﺨﻠﻴ&= #65258; ﺍﺯ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ، &#= 65261; ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺗﺎ ﺣﺼ= 5262;ﻝ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﻫ&= #65236;ﺘﮕﺎﻧﻪ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ. ﮐﻪ ﺩﺭ ﻭ= ;ﻟﺎﻳﺘﻬﺎﻯ ﻣﺤﻤﺪﻯ. ﻭ ﺍﻳﻦ= ﻧﻮﻳﺴﻨﺪﻩ ﻧﻴﺰ ﺗﻮﻓﻴﻖ ﮐ&= #65204;ﺐ ﺁﻥ ﺭﺍ ﻳﺎﻓﺘﻢ.= ﻭﺩﺭ ﻭﺍﻗﻊ ﺭﺣﻤﺖ ﺩ&= #65165;ﺩﻩ ﺷﺪﻩ ﺍﻟﻬﻰ ﺍﺳ&= #65174;،ﻭ ﻧﻪ ﮐﺴﺒﻰ ﮐﻪ ﺷ= ﺨﺺ ﺑﺨﻮﺍﻫﺪ ﺣﻖ ﺧ&= #65262;ﺩ ﺑﺪﺍﻧﺪ ﻭ ﺑﮕﻴ&= #65198;ﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻫﺎﻯ ﻣﻘﺎﻣﺎﺕ &= #65251;ﺘﻌﺎﻟﻰ ﺭﻭﺍﻧﻰ ﻭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ،ﺩ= 5197; ﻣﻘﺎﺑﻞ ﻫﺮ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪﻯ،ﻋﻘﻞ = 5175;ﺎﺯﻩ ﻭﺑﺮﺗﺮﻯ ﺑﺪﺳ&#= 65174; ﻣﻴﺂﻭﺭﺩ. ﺁﻧﮕ&= #65166;ﻩﺻﺎﺣﺐ ﺣﻖ ﻣﻄﺎﻟﺒﻪ ﺑ&= #65260;ﺸﺖ ﺑﺮﺗﺮ ﻧﻮﻋﻰ ﻭ&= #65251;ﻘﺎﻣی ﺨﻮﺩ ﺭﺍ ﺍﺯ ﺧﺪ= ﺍﻭﻧﺪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ ﻣﺎﺟﺮﺍﻯ ﺗﻐﻴ&#= 65268;ﺮ ﺍﺯ ﺃﺯﻝ ﺩﺭ ﺗﮑ= ﺎﻣﻞ ﻓﺮﺩﺭ ﻣﻮﺟﻮﺩ&#= 1548;ﻭﺗﺮﮐﻴﺐ ﺩﻭ ﻳﺎ ﭼﻨﺪ ﻣﻮ= ﺟﻮﺩ ﻋﺎﻗﺒﺖ ﺑﺘﺰﮐ&#= 65268;ﻪ ﮊﻧﺘﻴﻚ ﺟﺴﻤﻰ &= #65193;ﺭ ﮐﺮﻭﻣﻮﺳﻮﻣﻬ= 5166; ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺳ&= #65268;ﺪ، ﻭ ﺍﺯ ﺟﻮﻫﺮ ﻓﺮ= ﺩ ﺑﻤﺮﮐّﺐ،ﻭ ﻣA= 198;ﮐّﺐ ﺧﻮﺩ ﺟﻮﻫﺮﻯ ﺗ&= #65166;ﺯﻩ ﺩﺭ ﺭﻭﺡ ﻣﻴﮕﺮ&= #65193;ﺩ. ﻭ ﺍﻳﻦ ﺗﮑﺎﻣﻞ = ﺭﻭﺣﻰ ﮐﻪ ﺗﮑﺎﻣﻞ ﻭﺗ&= #65232;ﻴﻴﺮ ﻣﺎﺩﻯ، ﮐﻪ ﻣﻴ&#= 65208;ﻨﺎﺳﻴﻢ ﻧﻴﺴﺖ ﮐﻪ ﺁﻧﻬ&= #65166; ﺗﻤﺎﻣﺎ ﺗﺮﺍﮐ&#= 65250; ﻭ ﺗﺮﮐﻴﺐ ﻣﻮﻗ&= #1617;ﺖ ﺗﻮﺩﻩ ﺷﺪﻥ ﻫﺴ&= #65176;ﻨﺪ. ﻭﻟﻮ ﺷﮑﻞ ﻫﻨﺪ&= #65203;ﻰ،ﻭﻳﺎ ﻫﺮ ﺷﮑﻞ ﺍﻧﺘﺰ&= #65165;ﻋﻰ ﺫﻫﻨﻰ. ﭼﻮﻥ ﻫﺮ= ﻡ ﻭ ﻣﺨﺮﻭﻁ ﻫﻨﺪ&= #65203;ﻰ ﻳﺎ ﻫﺮﺷﮑﻞ ﺩﻳ&= #64405;ﺮ که ﺘﻮﺭّﻣﻰ ﭘA= 268;ﺪﺍ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺻ= ﻮﺭﺕ ﻧﻮﻋﻰ ﭼﻨﺎﻥ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﻫﺮ ﺃﺗﻢ ﺗﺎ ﺍﻧ= ﺴﺎﻥ ﺩﺍﺭﺩ. </span><span dir=3DLTR><br> </span><span dir=3DRTL></span><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>ﺗﻄ= ﻮّﺭو تکامل ﺩﺭﻫﺴﺘ= ;ﻰ ﻳﻚ ﺿﺮﻭﺭﺕ ﺣﺘ&= #65252;ﻰ ﺍﺳﺖ. ﺍﮔﺮ ﭼﻴﺰ= ﻯ ﺷﺮ ﻭ ﻓﺎﺳﺪ ﺑﺎ= ﺷﺪ، ﺩﺭ ﮐﺎﺭﻣﺎ ﻫﺎ&= #65263; ﺭﻭﺡ ﺍﻧﺴﺎﻥ،= 5169;ﺤﺎﻝ ﺗﻌﺎﺩل ﻄﺒﻴﻌ= 5264; ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﺁﻧﮕﺎﻩ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65208;ﺮﻯ ﮐﺎﺭﻯ ﺑﺪﻭﻥ ﺷ&= #65198;ﺍﺭﺕ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﮑ= ﺎﺭ ﺧﻴﺮ ﻭ ﺍﺭﺍﺩﻯ = ﻣﻰ ﭘﺮﺩﺍﺯﺩ،ﮐﻪ = 5193;ﺭ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﺩ= ﺭ ﻫﺴﺘﻰ ﻭ ﻭﺍﺣﺪ&= #65259;ﺎﻯ ﻓﺮﺩﻯ ﺩﺭ ﻫﺴﺘ&= #65264;،ﻫﺮﮔﺰ ﻳﮑﺴﺎﻧﻰ ﻣﻄﻠ&#= 65238; ﻧﻴﺴﺖ. ﻭ ﺑﺴﺘﻪ= ﺑﺘﺸﺨﻴﺺ ﻭ ﺗﻔﮑﻴﻚ ﺍﻋﺼ&= #65166;ﺏ ﻭ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻣ= ;ﺎ ﺍﺳﺖ، ﮐﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65169;ﺴﻴﺎﺭ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ &= #65251;ثل ﻫﻢ ﻣﻴﺪﺍﻧﻴﻢ. = ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻫﺮ&#= 65267;ﻚ ﻣﻨﺤﺼﺮ ﺑﺨﻮﺩ &= #65251;ﻴﺒﺎﺷﻨﺪ. که ﺸﻨﺎﺧﺖ ﺗﻔ= 5166;ﻭﺗﻬﺎ ﺑﺎﻋث ﺗﺸﺨﻴﺺ &#= 65261;ﻣﻌﺮﻓﺖ ﺍﺳﺖ. ﺑﻘﻮﻝ ﺁﻥ= ﺷﻮﺧﻰ ﺑﻴﻚ ﺍﻧﺴﺎﻥ ﭼ&= #65268;ﻨﻰ،ﮐﻪ ﮔﻔﺖ ﺷﻤﺎ ﻫﻤﻪ = ﻣثل ﻫﻢ ﻫﺴﺘﻴﺪ، ﭼ&#= 64405;ﻮﻧﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻣ&= #65268;ﺸﻨﺎﺳﻴﺪ ؟ ﻭﭼﻴﻨﻰ ﭘﺎﺳ&#= 65190; ﺩﺍﺩ،ﻣﺎ ﻧﻴﺰ &#= 65259;ﻤﻴﻦ ﻓﮑﺮ ﺭﺍ ﻣﻴﮑﻨ&= #65268;ﻢ، ﮐﻪ ﺷﻤﺎﻫﺎ ﻫﺮ&= #65267;ﻚ ﺑﺸﮑﻠﻰ ﻫﺴﺘﻴ&#= 65194;،ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻧﻴﺪ ﻫ&#= 65252;ﺪﻳﮕﺮ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ. = ﺷﺎﻳﺪ ﺣﺎﻓﻈﻪ ﻗﻮﻯ ﺗ&= #65198;ﻯ ﻟﺎﺯﻡ ﺑﺎﺷﺪ،= 4400;ﻪ ﺗﻔﺎﻭﺗﻬﺎ ﺭﺍ &= #65169;ﺒﻴﻨﺪ،ﻭ ﺩﺭ ﺣﺎﻓﻈﻪ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﻭ ﭼﻴﻨﻰ= ﻫﺎ ﺗﺸﺨﻴﺺ ﻓﺮﺩﻯ &= #65153;ﻧﻬﺎ ﺳﺎﺩﻩ ﺗﺮ ﺑﺎﺷ&= #65194;. ﮐﻪ ﺍﺯ ﺍﻟﮕﻮﻯ = ﮐﻠّﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﻏﻴﺮ ﭼﻴﻨﻰ ﻧﻴ&= #65200; ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ = ﺩﺍﺭﺩ. ﮐﻪ ﻣﺎ ﺗﻨﻬﺎ ﭼ= ﻨﺪ ﻋﻠﺎﻣﺘﻰ ﺩﺭ ﮐ&= #65204;ﻰ ﺭﺍ ﺩﻟﻴﻞ ﺷﻨﺎ&= #65191;ﺖ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻴ&#= 65250;. ﻭ ﻫﺰاﺭﺍﻥ ﻫﺰ&#= 65165;ﺭ ﺻﻔﺖ ﻭ ﻋﻠﺎﻣﺖ = ﺩﻳﮕﺮﻯ ﺭﺍ،ﺍﺯ ﮐﺴﻰ ﺣ&#= 65236;ﻆ ﻧﻤﻴﮑﻨﻴﻢ. ﻭﻣ&= #65194;ﺍﻡ ﺑﻄﻮﺭ ﮐﻠّﻰ،A= 261; ﺑﺮﺣﺴﺐ ﺍﻟﮕﻮ&#= 65263; ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺷ= ﻨﺎﺧﺖ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺷﻨ= ﺎﺧﺘﻰ ﺩﻗﻴﻖ ﻧﻴﺴﺖ. ﺟ= ﺎﻟﺐ ﺍﺳﺖ،ﺣﺎﻝ ﮐﻪ &#= 65211;ﺤﺒﺖ ﺍﺯ ﭼﻴﻨﻰ ﻫﺎ ﺷ= ﺪﻩ ﺍﺿﺎﻓﻪ ﮐﻨﻢ،= 4400;ﻪ ﺍﻳﻨﺎﻥ ﺑﺮﺍﻯ &= #65207;ﻨﺎﺧﺖ ﻳﮑﺪﻳﮕﺮ،ﺯﻳA= 166;ﺩ ﺑﺼﻮﺭﺕ ﺍﻋﺘﻤ&#= 65166;ﺩ ﻧﺪﺍﺭﻧﺪ. ﻣﺎﺩ&= #65165;ﻡ ﮐﻪ ﻫﻤﻪ ﻣثل ﻫ&#= 65250; ﻫﺴﺘﻨﺪ. ﺑﻠﮑﻪ = ﺑﺎﺻﻔﺎﺕ ﺩﻳﮕﺮﻯ ﻏﻴﺮ ﺍ&= #65199; ﺻﻮﺭﺕ،ﺑﺮﺍﻯ = 5207;ﻨﺎﺧﺖ ﺍﺳﺘﻔﺎدﻩ ﻣﻴ= 4401;ﻨﻨﺪ. ﮐﻪ ﻣثلا ﻧﺎ ﺑ= 5268;ﻨﺎﻳﺎﻥ ﺍﺯ ﺻﺪﺍ،ﻭﮐﻮ= 5193;ﻙ ﺷﻴﺮ ﺧﻮﺍﺭ ﺍﺯ = ﻟﺒﺎس ﻣﺎﺩﺭ، ﻭﻳﺎ ﭘ&#= 65198;ﻧﺪﻩ ﻫﺮﮐس که ﺑﺂﻧA= 260;ﺎ ﺩﺍﻧﻪ ﺑﺪﻫﺪ،= 5261;ﻳﺎ ﺍﺯ ﻧﻴﺮﻭﻫﺎﻯ &= #65197;ﻭﺍﻧﻰ،ﭼﻮﻥ ﻣﺤﺒّﺖ ﻭ ﻟﺒﺨ&#= 65256;ﺪ،ﻭ ﺗﻔﺎﻫﻢ ﻣﻘﺼﻮ&#= 65193; ﻳﮑﺪﻳﮕﺮ،ﻭﺩA= 197;ﺟﻪ ﺻﺒﻮﺭﻯ ﻭ ﻏﻴﺮ&= #65257;. ﺗﮑﺎﻣﻞ ﻭ ﭘﻴﺸ&= #65198;ﻓﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺷﺪ&= #65253;،ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟﻬﻰ،ﻋ= 5166;ﺷﻖ ﻭﻋﺎﻣﻞ ﻭ ﻋﺎﻗ&= #65246; ﻧﻴﺎﺯ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺍﺯ ﺳﻮﺍﺑﻖ ﺗﮑ&= #65166;ﻣﻠﻰ ﻧﻮﻋﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﭘﻴﺸﻴﻦ ﺑﺎﻳﺪ &= #65169;ﺪﺳﺖ ﺁﻳﺪ. ﮐﻪ ﺑﺘﻮﺍ= ﻥ ﺫﺍﺕ ﺍﺻﻠﻰ ﺧﻮ&= #65193;ﺭﺍ ﺭﺍ ﺑﺎﻟﺎ ﺑﺮﺩ.= ﻭﺍﺯ ﻣﻘﺎﻡ ﻳﻚ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺑﻔﺼﻞ ﻧﻮﻋﻰ ﻭ&= #65187;ﺘﻰ ﻧﻮع ﺒﺎﻟﺎﺗﺮ= 5263; ﺗﻌﺎﻟﻰ ﺩﺍﺩ. ﺯ= ﻳﺮﺍ ﻋﻤﻠﺎ ﺩﺭ ﻫﺴﺘ&= #65264; ﻧﻴﺰ ﻃﺒﻘﻪ ﺑﻨ&= #65194;ﻯ ﻧﻮﻉ ﻭ ﻓﺼﻞ ﻧﻮ= ﻋﻰ،ﮐﻪ ﻧﺎﭼﺎﺭ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ، ﻳﻚ ﻧﻮﻉ</= span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻓﺮﺩ ﻭﺍﺣ= ﺪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺩﺭ ﻧﻮﻉ ﻣ= ﻄﻠﻖ ﺧﻮﺩ ﺗﻨﻬﺎ ﺍﺳ&= #65174; ﻭﺩﻭﻣﻰ ﻧﺪﺍﺭ&#= 65193;. ﺗﺎ ﻣﺴﺘﻠﺰﻡ ﺍ&= #65193;ﺍﻣﻪ ﻣﺴﺎﺑﻘﻪ ﺑﻴﻦ &= #65153;ﻥ ﺩﻭ ﺑﺸﻮﺩ. ﭼﻮﻥ= ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ &= #65155;ﺗﻢ ﺗﺎ ﺍﻧﺴﺎﻥ،ﻫ= 5252;ﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﻣﻘ&= #65166;ﻡ ﺍﻟﻬﻰ ﺍﺳﺖ، ﮐ&#= 65258; ﻣﺎ ﻧﻮﻋﻰ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻴﮕﻮﺋﻴﻢ. ﻭﻫﻤﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﭘﺸﺖ ﮔﺮﺩﻥ ﺑﺘ&= #65198;ﺗﻴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺧﻮﺩ ﻫﺴﺘﻨﺪ،= 5261; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺗ&= #65240;ﺮّﺏ ﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ = ﺑﺨﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ. ﻭﻳﺎ ﺭﺏ= ّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ .= ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65247;ﮕﻮﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #65251;ﻴﺪﺍﻧﻴﻢ. ﻭﺷﺎﻫﺪ ﺍﻭ،ﺍ= 5267;ﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﻭﺭﺍ ﭘﻴﺪ ا ﻣ&= #65268;ﮑﻨﺪ. ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﺎﻳﺪ ﺑﺪﺍʌ= 53; ﺑﺮﺳﻨﺪ. ﮐﻪ ﺃﺗﻢ ﻫﺎ ﻧﻴ= ﺰ ﺯﻣﺎﻧﻰ ﺩﺭ ﺑﺸ&= #65198;ﻳّﺖ ﺑﺪﺍﻥ ﺑﺎﻳﺪ ﺑ&= #65198;ﺳﻨﺪ ﮐﻪ ﻫﻤﻪ ﺑﺎﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ= 5169;ﺎﺯﮔﺸﺖ ﻫﻤﮕﺎﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺍ= ﻳﻦ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ&#= 1548;ﺑﺎ ﺟﻬﺶ ﻭ ﺍﺳﺘثن= 575; ﻭﺗﻘﻠّﺐ ﻭ ﻫﺮ &= #65197;ﻭﺷﻰ، ﺑﺠّﺰ ﮐﺴﺐ ﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ. &= #65261;ﻟﻰ ﺳﺮﻋﺖ ﺣﺮﮐﺖ ﻭ = ﻋﺎﺷﻘﺎﻧﻪ ﺗﺮ ﺭﻓﺘﻦ ﻭ ﺻﺒ= ﻮﺭﺍنه ﺘﺮ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﻫﺮ ﻣﺮﺣﻠﻪ،ﺗ= 5166; ﺷﺮﻁ ﮐﺎﻓﻰ ﺭﺍ = ﺩﺍﺷﺘﻦ، ﻭ ﺍﺑﺮﺍﺯ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﻣﺮﺩﺍﻧﮕﻰ ﺳ&= #65248;ﻮﮐﻰ،ﻭ ﺷﺠﺎﻋﺘﻬﺎﻯ ﺭ&#= 65203;ﺘﻢ ﮔﻮﻧﻪ،ﻭ ﻓﺪﺍ= 4400;ﺎﺭﻯ ﻫﺎﻯ ﺳﺨﺖ ﺗﺮﻙ = ﺁﻧﭽﻪ ﺩﺍﺭﻳﻢ. ﺑﺎﻣﻴ&= #65194; ﺁﻧﭽﻪ ﮐﻪ ﺧﻮﺍ&= #65259;ﻴﻢ ﻳﺎﻓﺖ. ﻭﺍﻳﻦ ﻫ= ﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺍﻧﺠﺎﻡ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ ﺗﺎ ﺗ= ﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔت گاﻧA= 258; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺍﺳﺖ. ﻭﺗﻤﺎﻡ ﻣ= ﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺃثیرﻯﻭ A= 155;ثیرﻯ ﻭﻣﻮﺟﻮﺩﺍﺕ ﺃ&#= 65175;ﻤﻰ ﺳﺮﺍﺳﺮ ﺭﻭﺣﻰ &= #65193;ﺍﺭﻧﺪ، ﻭﺩﺭ ﺣﺎﻝ ﺗﮑﺎ&= #65251;ﻞ ﻭﻳﮋﻩ ﺧﻮﺩﺷﺎ&#= 65253;. ﻭﺣﺘﻰ ﺭﻭﺡ ﮔﻴ&= #65166;ﻫﺎﻥ ﻭﺣﻴﻮﺍﻧﺎﺕ، = 5259;ﻤﻪ ﺍﺯ ﺷﻬﻮﺩ ﻭﻳﺎ&= #65235;ﺘﻦ ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺧﻮﺍﻫ= 5256;ﺪ ﮔﺬﺷﺖ. ﻭ ﺑﺒﻰ ﻧ= ;ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻭﺗﺠﻠّ᥾= 8;ﺎﺕ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﻭ ﻋﻘﻠﻬﺎﻯ ﻏﻮ&= #65245; ﺁﺳﺎﻯ ﻫﺮ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ،ﮔﻮA= 163;ﻰ ﺭﻭﺡ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺑﺘﺪﺭ= ;ﻳﺞ ﻣﻴﺨﻮﺍﻫﺪ ﭼﻮ&#= 65253; ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺮﺳﺪ. ﻭ ﭼﻨﺎﻥ= ﺻﻔﺎﺕ ﻣﻄﻠﻖ ﻋﻘﻠﻰ ﻭ&= #65199;ﻳﺒﺎﺋﻰ ﻭ ﻧﻴﺮﻭﻫﺎﻯ ﺗ&= #65212;ﺮﻑ ﻭﮐﻤﺎﻟﺎﺕ ﺩﻳ&#= 64405;ﺮ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.= ﻭ ﻫﺮﺑﺎﺭ ﭘس ﺍﺯ &= #65191;ﺎﺗﻤﻪ ﺗﮑﺎﻣﻞ ﻫﺮ ﻣﺮ&= #65187;ﻠﻪ،ﻣﻮﻗﺘﺎ ﺍﺳﺘﺮﺍﺣﺘﻰ ﺩ&#= 65165;ﺭﺩ، ﻭﻟﻰ ﺍﻧﺘﻘﺎﻝ &= #65175;ﺠﺮﺑﻪ ﺑﺪﻳﮕﺮﺍﻥ ﻣﺴ&#= 65176;ﻌﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﻭﭼﻮ&= #65253; ﻓﺮﺿﺎ ﺩﺭ ﻣﻄﻠ&= #65238; ﺃﺑﺪﻳّﺖ ﺑﺮﻭ= 5185; ﺍﻟﺄﺭﻭﺍﺡ ﻭ ﻧ&= #65262;ﺭ ﺍﻟﺄﻧﻮﺭ ﺍﻟﻠ&#= 65258; ﺭﺳﻴﺪﻩ ﺷﺪ،ﺍ= 5267;ﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﻭﺭﺍ ﻣﻴﻴﺎﺑ&#= 65194;. ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﮐ&= #65252;ﺎﻝ ﻣﻄﻠﻖ،ﻣﻨﻄﻘA= 166; ﻧﺒﺎﻳﺪ ﺍﻧﺒﺎ&#= 65197; ﺷﻮﺩ، ﺑﻠﮑﻪ ﺧ&#= 65262;ﺩﺭﺍ ﻣﺎﻧﻨﺪ ﺍﻟﻠﻪ&#= 1548; ﺑﺪﺳﺘﻮﺭ ﻣﻘﺎ&#= 65249; ﺑﺎﻟﺎﺗﺮ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻮ ﺩﺭ ﻋﻤّاء = 5170;ﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ،&#= 65255;ﻘﺶ ﺧﺪﺍﺋﻰ ﺧﻮﺩﺭ&#= 65165; ﻣﺎﻧﻨﺪ ﺍﻟﻠﻪ &= #65153;ﻏﺎﺯ ﻣﻴﮑﻨﺪ. ﻭ ﺩﺭ ﺟ= ;ﻬﺎﻧﻰ ﮐﻪ ﺧﺎﺭﺝ ﺍﺯ ﻣ= ﺤﺪﻭﺩﻩ ﺗﺼﺮﻑ ﺍﻟﻠﻪ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻣﻮﺿﻮ&#= 65225; ﭼﻨﺪ ﺍﻟﻠﻪ ﭘﻴ&= #65194;ﺍ ﺷﺪﻥ ﻧﻴﺴﺖ. ﺯﻳ= ﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﻫﺮ &#= 65197;ﻭﺯ ﺩﺭ ﺷﺄﻥ ﻭ ﮐﺎﺭ= ﻯ ﻭ ﺍﺑﺘﮑﺎﺭﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #65259;ﻮ ﺭﻭﺯ ﻭﺷﺒﻰ ﺩﺍ&= #65207;ته ﺒﺎﺷﺪ. ﻭﺍلاّ = 5259;ﺮ ﻟﺤظه اﻯ ﺧﺪﺍA= 261;ﻧﺪ(ﻫﻮ)ﻓﺮﻣﺎʌ= 53; ﺗﺎﺯه اﻯ ﺍﺯ ﻧ&#= 65262;ﻉ(ﮐﻦ ﻓﮑﺎﻥ)ﺩﺍﺭﺩ. ﻭ= ﺁﻏﺎﺯ ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎ&#= 65253;(ﮐﻦ ﻓﻴﮑﻮﻥ) ﺑﺮﺍﻯ = ﻫﺮ ﺻﺎﺩﺭ ﺍﻭﻟّﻰ= 548;ﮐﻪ ﺍﻟﻠﻪ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ ﻳﺎ ﺃﻫﻮ. ﮐﻪ ﺍﻟ= ;ﻠﻪ ﺗﺮﺟﻤﻪ ﻋﺮﺑﻰ &= #65155;ﻫﻮ،ﻭﻫﺮﺩﻭ ﻳﻌﻨﻰ ﺍﻳﻦ ﻫﻨ&= #65262;ﺯ(ﻫﻮ)ﻧﻴﺴﺖ ﻳﻌﻨﻰ ﺑﻔﺮﺽ ﺭ&= #65203;ﻴﺪﻥ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ،ﺷﺎﻫﺪ ﺍﻟﻠﻪ ﺑﺎﻳﺪ ﺑ&= #65194;ﺍﻧﺪ،ﮐﻪ ﻫﻨﻮﺯ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻫﻮ ﻧﺮﺳﻴﺪه ا= 5203;ﺖ. ﮐﻪ ﺍﻟﻠﻪ ﻧﻴﺰ&= #65199;ﻣﺎﻧﻰ ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﺑﻮﺩﻩ،ﻭ ﺁ&#= 65231;ﺎﺯ ﺃﺯﻟﻴّﺘﻰ ﺩﺍ= 5207;ته اﺳﺖ. ﺗﺎ ﭼﻘﺪﺭ = ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﺍﻟﻠﻪ،ﺻ= 5236;ﺖ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧ&= #65260;ﺎی ﺘﺮﺑﻴت ﺸﻮﺩ. ﻭ&= #65259;ﺮ(ﺍﻟﻠﻪ) ﺷﺪﻩ ﺑﺮﺍﻯ ﺧﻮ&= #65193; ﻋﻮﺍﻟﻢ ﻭﺟﻮﺩ&#= 65263; ﻭ ﻓﻀﺎﺋﻰ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ. ﮐﻪ ﻣﻌﺠ= ﺰﺍﺕ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ &= #65203;ﺎﺩﻩ ﺍﺳﺖ،ﺍﮔﺮ ﺑﮕ= 5262;ﺋﻴﻢ ﻫﺮﮐس ﭼﻨﻴﻦ ﻫ&#= 65194;ﻑ ﺍﻟﻬﻰ ﺭﺍ ﺗﺴﻠ&= #65268;ﻢ ﻧﺒﺎﺷﺪ،ﻭﺍﻃA= 166;ﻋﺖ ﻧﻨﻤﺎﻳﺪ، ﻭﺧ= 5262;ﺩ ﺭﺍ ﺑﻤﻘﺎﻡ ﺭﻭ&= #65187;ﻰ ﻭﻧﻮﻋﻰ ﺑﺎﻟﺎ&#= 65175;ﺮﻯ ﻧﺮﺳﺎﻧﺪﻳﻌﻨ= 5264; ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﻢ ﺍᤨ= 0;ﻨﻮﻥ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﻮﻋﻰ ﺩﺭﺗﻮﻟﺪﺍﺕ ﻣ&#= 64401;ﺮﺭ ﺩﺭﺟﻬﺎﻥ ﺟﻬﻨ&#= 1617;می ﻮﺩﺭ ﺻﻮﺭﺗﻬﺎ&#= 65263; ﻧﻮﻋﻰ ﻧﺴﺦ ﺑﺪ&= #65175;ﺮ ﺑﺸﺮﻯ، ﻭﻳﺎ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓﺴ&= #65190; ﮔﻴﺎﻫﻰ ﻭﺭﺳﺦ &= #65183;ﻤﺎﺩﻯ ﻭﺣﺘﻰ ﻭﺳﺦ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ ﺑﺎﺯ ﻣ&= #65264; ﮔﺮﺩﺍﻧﺪ. ﺗﺎ ﺩ= ﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ ﻭﻇﻴﻔ&= #65258; ﺳﻠﻮﮐﻰ ﺑﺮﺳﺎ&#= 65255;ﺪ. ﭘس ﺗﮑﺎﻣﻞ ﻋﻘ&#= 65246;،ﺑﺮﺧﻠﺎﻑ ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65227;ﻠﻢ،ﻧﻴﺎﺯ ﺑﺘﺮﺑﻴﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺗﻌﺎﻟﻰ ﻫﺎﻯ = ﻋﻤﻮﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﻬ&= #65250; ﺑﺎ ﺗﺨﻠﻴﻪ ﻭﺗ&= #65188;ﻠﻴﻪ ﻭﺗﺠﻠﻴﻪ. ﻫﺮ ﺷ= ﻬﻮﺩﻯ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺍﺭﺩ. ﻭ ﭘﻴﺸﺮ= ﻓﺘﻬﺎﻯ ﺟﻬﺎﻥ، ﺩﺭ ﻋﻠ&#= 65262;ﻡ ﻭ ﺻﻨﻌﺖ ﻭ ﺍﺟﺘ= ﻤﺎﻉ،ﺷﺎﻳﺴﺘ@= 405;ﻰ ﻫﺎﻯ ﻋﻘﻠﻰ ﻟﺎ&= #65199;م ﺪﺍﺭﺩ. ﺗﺎ ﺍﻳﻦ= ﻋﻘﻞ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﮐﺴﻰ ﺑﻮﺩﻩ،ﻭ= 5267;ﺎ ﺍﮐﻨﻮﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﭘ&= #65268;ﺸﺮﻓﺖ ﺷﻬﻮﺩﻯ ﺟﻠﻮﺗ&#= 65198; ﺭﻫﺮﻭﻯ ﮐﻨﺪ. ﻭ= ﺟﺎﻣﻌﻪ ﻭ ﻳﺎ ﺍﻓﺮﺍﺩ ﻣ= ﺴﺘﻌﺪﻯ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤ&= #65166;ﻳﺪ ﻭﻧﺒﺎﻳﺪ ﻣﺎ ﺟ&= #65166;ﻣﻌﻪ ﻫﺎ ﺭﺍ، ﺑﻴﺮﻭ&#= 65253; ﺍﺯ ﺍﺻﻞ ﺗﮑﺎﻣ&= #65246; ﻭ ﺗﻄﻮﺭ ﻭﺗﻌﺎ&= #65247;ﻰ ﺑﺪﺍﻧﻴﻢ. ﻭ ﺗﻮ= سعه هاﻯ ﺍﻓﻘﻰ ﻭﺗ= 5262;ﺭّﻡ ﺍﻃﻠﺎﻋﺎﺕ ﻋﻠ&#= 65252;ﻰ ﺗﮑﺎﻣﻞ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﺑﻠﮑﻪ ﭘﻮﻝ ﺳﺎ&= #65199; ﻭﻏﺮﻭﺭ ﺍﻓﺮﻳ&#= 1606; ﻤﻴﺒﺎﺷﻨﺪ. ﮐﻪ = ﺧﻮﺩ ﺁﻏﺎﺯ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﻗﻬﻘﺮﺍﻯ = ﺑﺪﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﻫﻤﻪ ﺍﻓﺮ= ﺍﺩ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺍ&= #65199; ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ &= #65261; ﮐﻠﺎﺳﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﻋﻘﻠ= ﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬ= ﻮﺩﻯ ﺑﺮبّ اﻟﻨﻮﻉ A= 169;ﺸﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﻨﺪ ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ &= #65251;ﻘﺎﻡ ﺍﻟﻬﻰ ﺍﻭﺭﺍ ﺑ&= #65268;ﺎﺑﻨﺪ. ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65194;ﺍﺋﻰ ﺟﻨﮕﻠﻬﺎ،ﻧﻤA= 268;ﺘﻮﺍﻧﻨﺪ ﺗﺮﺑﻴﺖ ﺍﻓﺮﺍ&#= 65193; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﭘﻴﺪﺍﮐﻨﻨ&#= 65194;. ﺯﻳﺮﺍ ﮊﻧﺘﻴﻚ</= span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺭﻭﺣﻰ ﺁﻧﺎʌ= 53;،ﻣﺮﺍﺣﻞ ﺗﮑﺎﻣﻠﻰ ﮐﻤّ= 5264; ﻭﮐﻴﻔﻰﻭﺣﻴﻮ= 5165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﻭ ﺳﻠﻮ= ﮐﻰ ﻭ ﺍﻟﻬﻰ ﻟﺎﺯﻡ = ﺭﺍ ﻃﻰ ﻧﮑﺮﺩه اﻧ= 5194;. ﻭﻟﻰ ﺍﻓﺮﺍﺩ ﺩ&= #65197; ﻫﺮ ﻣﻘﺎﻡ ﻣﺘﻨ&= #65166;ﺳﺐ ﻋﻘﻞ ﺧﻮﺩ، ﻣﻴ&#= 65176;ﻮﺍﻧﻨﺪ ﭼﻨﺪ ﭘﻠّﻪ ﺭﺍ &= #65169;ﺎﻫﻢ ﺑﺮﺩﺍﺭﻧﺪ، ﻭ= 5203;ﺮﻳﻊ ﺗﺮ ﺑﺪﻭﺩ. ﮐﻪ ﺩ= ;ﺭ ﺑﺮﺧﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻫ&#= 65198; ﺷﺐ ﻗﺪﺭ ﺧﻮﺩﺭ&= #65165; ﺩﺭ ﺷﻬﻮﺩﻯ ﺑﺎ&= #65255;ﺪﺍﺯﻩ ﺻﺪ ﺳﺎﻝ ﺭﻫﺮﻭ&= #65263; ﺳﺮﻳﻊ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮐﺮ= ;ﺩﻩ ﺑﺎﺷﻨﺪ. ﮔﻮﺋﻰ = ﭘﺮﻭﺍﺯ ﻣﻴﮑﻨﻨﺪ،ﻭﺣA= 176;ﻰ ﻣﻌﺠﺰﻩ ﺁﺳﺎ ﻃ&= #65264; ﺍﻟﺄﺭﺽ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻭﻟﻰ ﻫﺮ ﺍﻧﺴﺎ&= #65255;ﻰ ﺑﺎﻳﺪ ﺑﺎﺩﺭﻙ &= #65165;ﻳﻦ ﻣﺴﺄﻟﻪ،ﻓﺮﺻA= 174; ﺗﮑﺎﻣﻞ ﺭﺍ ﺍﺯ = ﮐﻤﺘﺮﺍﻥ ﺍﺯ ﺧﻮﺩ ﻧﮕﻴﺮ&= #65193;. ﮐﺸﺘﺎﺭ ﻭ ﺁﺯﺍ&= #65197; ﻭ ﻣﺠﺒﻮﺭ ﻭ ﺗﻬ= ﺪﻳﺪ ﻭﺗﻄﻤﻴﻊ ﻭ ﻓﺮ&= #65267;ﺐ ﮐﺎﺭﻯ ﻧﻨﻤﺎﻳ&#= 65194;،ﮐﻪ ﺁﺩﻡ ﮐﺸﺎﻥ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻭ ﻧﺴﻠﻬﺎﻯ ﺯﻳ&= #65166;ﺩﻯ ﺍﺯ ﻧﺴﻞ ﻣﻘﺘﻮ&= #65245; ﺧﻮﺩﺭﺍ،ﺍﺯ ﺗ= 5262;ﻟﺪﺍﺕ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻃ&= #65170;ﻴﻌﻰ ﻭﺳﻠﻮﮐﻰ ﻣﺤﺮ&#= 65261;ﻡ ﻣﻴﮑﻨﻨﺪ. ﺑﻘﻮ&= #65245; ﻗﺮﺁﻥ ﮐﺸﺘﻦ ﮐ&= #65204;ﻰ ﭼﻮﻥ ﮐﺸﺘﻦ ﺗﻤ&= #65166;ﻡ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳ&#= 65174;. ﻭ ﺯﻧﺪﻩ ﮐﺮﺩﻥ = ﮐﺴﻰ،ﭼﻮﻥ ﺯﻧﺪﻩ ﮐﺮﺩﻥ ﻫ&= #65252;ﻪ ﺍﻧﺴﺎﻧﻬﺎ،ﻳA= 166; ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﺍﻳﻦ ﺯﻧﺪﻩ ﺷﺪ&= #65257; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺯﻧﺪﻩ ﺷﺪﻥ = ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺳﺎﻟﻚ، ﭘﺬﻳﺮ= 5165;ﻯ ﻋﺒﻮﺭ ﺍﺯ ﭘﺮﺩ&= #65257; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﮐﻪ ﺑﻨﻮﺭ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻗﺎ= ;ﺋﻢ ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ ﻣﻴﺮﺳﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261;ﺑﺎﻟﺄﺧﺮﻩ ﺑﻄﻮﺭ ﮐﻠّﻰ ﺩ&#= 65197; ﺟﺎﻣﻌﻪ،ﺍﻓﺮA= 165;ﺩ ﺑﺎﻳﺪ ﺑﺴﻄﺢ ﻧ&= #65262;ﺭﻣﺎﻝ ﺟﺎﻣﻌﻪ ﻭ ﻋﻘﻞ = ﺟﻤﻌﻰ ﺑﺮﺳﻴﺪ، ﺗﺎ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺍﺯ ﺳﻄﺢ = ﻧﻮﺭﻣﺎﻝ ﻋﻘﻠﻰ،ﺑﺴﻄﺢ = 5165;ﻳﺪﺁﻝ ﮐﻤﺎﻝ ﻋﻘﻠﻰ ﻭ = ﮐﻤﺎﻟﻰﺑﺮﺳﻨ= 5194;. ﻭﺍلاّ ﺩﻭﭼﺎʋ= 97; ﻗﻬﻘﺮﺍ ﻫﺎﻯ ﻧﻮﻋﻰ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﺣﺘﻰ ﺑﺮﺧﻰ ﺍ&= #65199; ﻫﻢ ﺍﮐﻨﻮﻥ ﺍﺯ = ﺳﻄﺢ ﻧﻮﺭﻣﺎﻝ ﺑﺴﻄ&#= 65186; ﺣﻘﻴﺮﺗﺮ ﺃﻧﻮ&#= 65197;ﻣﺎﻝ،ﺑﺎ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﺟ= ﻬﻨّﻢ ﻧﺨﺴﺘﻴﻦ ﻭﻓﻮ&#= 65197;ﻯ ﺁﻧﻬﺎ ﺍﺳﺖ. ﭼﻪ= ﺩﺭﺍﻳﻦ ﺗﻮﻟﺪ، ﮔﻨﺎه کاﺭﻯ ﻭ ﻓﺴﺎﺩ &#= 65197;ﻭﺍﻥ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻭﻳﺎ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65208;ﺮﻯ ﻗﺒﻠﻰ ﺧﻮﺩ،ﺫ= 5191;ﻴﺮﻩ ﺑﺰﺭﮔﻰ ﺍﺯ ﻓﺴ&= #65166;ﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩﺩﺍﺭﻧﺪ. ﻭ&= #65247;ﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭ ﻋﺎﻗﻞ ﻭ ﻋﺎﻣ= ﻞ ﻭ ﻋﺎﺷﻖ ﻫﺴﺘﻨ&= #65194;،ﺑﺎ ﻃﻰ ﺍﺣﻮﺍﻝ ﺩﻭ&= #65197;ﻩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ،ﺑﺎ ﮐﻤﻚ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﺑﺮﺍﻯ ﻫﺮ ﻃﺎﻟ&= #65168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65268;ﺘﻮﺍﻧﻨﺪ ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ ﺩﺍﺷﺘﻦ ﻭ ﺑﺎﻭ&= #65197;ﻯ ﻋﻠﻤﻰ ﻭﺁﮔﺎﻫ&#= 65264;، ﺧﻮﺩ ﺭﺍ ﺑﻌﻴﻦ = ﺍﻟﻴﻘﻴﻦ ﺷﻬﻮﺩﻯ ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﻭﺑﺎ ﭼ= 5208;ﻢ ﺩﻝ ﺩﻳﺪﻥ ﺑﺮﺳ&= #65166;ﻧﻨﺪ. ﺁﻧﭽﻪ ﺑﺎﻭﺭ ﮐ&= #65198;ﺩﻩ ﺑﻮﺩ. ﺑﭽﺸﻢ ﺩﻳ= ﺪﻩ ﺍﺳﺖ. ﻭﻳﻘﻴﻦ ﻳ= ﺎﻓﺘﻪ ﻭ ﻳﮕﺎﻧﻪ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩﻯ ﭘﻴﺪﺍ &= #64400;ﺮﺩﻩ. ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﺗﺎﺯﻫﺎﻯ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﺗ= ﺎ ﭼﻮﻥ ﺑﺨﻠﻖ ﭘﻴ&= #65166;ﻣﺒﺮﮔﻮﻧﻪ ﻣﺄﻣﻮﺭﻳّﺖ ﺍ= 5247;ﻬﻰ ﻭ ﺭﺳﺎﻟﺖ ﺩﺍﺷ&= #65174;،ﺁﻧﮕﺎﻩ ﺑﺤﻖ ﺍﻟﻴﻘﻴﻦ &= #65251;ﻴﺮﺳﺪ،ﮐﻪ ﺣﺞّ ﺃﮐﺒﺮ ﺧﻮ&#= 65193;،ﻭ ﺣﺘﻰ ﻳﮑﻰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭ ﺣﺘﻰ ﻓﺮﺷﺘﮕ&= #65166;ﻥ ﻣﻌﺒﻮﺩ ﻗﺒﻠﻰ &= #65193;ﺭ ﺧﺪﻣﺖ ﺍﻳﻦ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ= ;ﻣﻴﺂﻳﻨﺪ ﺣﺘﻰ ﺟﺒﺮﺋﻴﻞ &= #65261; ﺍﺳﺮﺍﻓﻴﻞ . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﺒﺤث ﺗﺎﺭﻳﺨﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺧﻮﺩ ﺑﺎﺯﮔﺮﺩ&#= 65267;ﻢ، ﮐﻪ ﺍﻣﺎ ﺟﺎﻣﻌ&= #65258; ﺍﻳﺪﺁﻝ ﺑﻨﻈﺮ &= #65165;ﺳﭙﻨﺴﺮ،ﻫﻤʋ= 66;ﻥ ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﻣﺬﻫﺐ ﻧﻔﻌﻰ،= 5261; ﺍﻗﺘﺼﺎﺩ ﺁﺯﺍ&#= 65193; ﻭ ﺳﺮﻣﺎﻳﻪ ﺩﺍ&= #65197;ﻯ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ ﺭﻓﺎﻫ&#= 65264; ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #1740; ﻮﺑﻰ ﺍﻋﺘﻨﺎ ﺑ&= #65204;ﻮﺩ ﺃﺑﺪﻯ ﻭﺗﻮﻟﺪ&#= 65165;ﺕ ﺑﻌﺪﻯ،ﮐﻪ ﮔﻮ= 5163;ﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﺍﻳﻦ ﻣﺪ&= #65267;ﻨﻪ ﻓﺎﺿﻠﻪ ﻋﻘﻠﻰ &= #65261;ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﺩﻧ&= #65268;ﺎ ﭘﺮﺳﺘﺎﻥ ﺍﺳﺖ &= #65261;ﻟﻰ ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ &= #65193;ﺭ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭﺣتی ʋ= 53;ﺧﺮ ﺍﻟﺰﻣﺎن هر ﺍA= 255;ﺴﺎﻥ ﭘس ﺍﺯ ﺟﺴﺘﻦ ﮐ&= #65252;ﺎل ﻤﻴﺒﺎﺷﺪ،چه ʋ= 98;ﺳﺪ ﺑﺘﻮﻟﺪﺍﺕ ﺁﻳ&#= 65256;ﺪﻩ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮﭼﻪ ﺍ&= #65235;ﻠﺎﻃﻮﻥ ﻭ ﻫﺮ ﻓﻴﻠﺴﻮﻓ&= #65264; ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠ&#= 65258; ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65259;ﻤﺎﻥ ﺯﻣﺎﻥ ﺧﻮﺩ ﭘﻴ&= #65208;ﻨﻬﺎﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ، = 5261;ﻳﺎ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ. ﮐﻪ ﭘس ﺍﺯ= ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭﺗﺨﻠﻴ= 5258; ﻭﺗﺤﻠﻴﻪ ﺑﺼﻔ&#= 65166;ت اﻟﻬﻰ،ﻣﻴﺘﻮʋ= 65;ﻧﻨﺪ ﺑﺪﻳﮕﺮﺍﻥ ﭘﻴ&#= 1588;نهاﺩ ﮐﻨﻨﺪ. ﮐﻪ ﻣﺪﻳ= ﻨﻪ ﺍﺯ ﺩﻳﻦ ﺩﺍﺭﻯ&= #65165;ﺳﺖ، ﻭﻧﻪ ﺍﺯ ﻣﺪﻳﻨ&= #65258; ﻭﺷﻬﺮ. ﻭ ﻓﺎﺿﻠ= ﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﻘ&= #65248;ﻰ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5165;ﺯ ﺍﻓﺎﺿﺎﺕ ﺗﺎﺯ&#= 65257; ﻋﻘﻠﻰ ﻭﺣﮑﻤﺘ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻓﻀﻴﻠﺖ ﻭ ﺑ= ﺮﺗﺮﻯ ﺍﻭﺭﺍ ﺑﺮ ﺩﻳﮕ&= #65198; ﮐﺎﻣﻠﺎﻥ ﻗﺒﻠ&#= 65264; ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺎ&= #65193;ﻯ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﻯ.= ﺑﺮﺗﺮﻯ ﻫﻤﺎﻥ ﻣﻨﺎﺳﺐ &= #65199;ﻣﺎﻧﻬﺎﻯ ﺟﺪﻳﺪ ﺍﺭﺍﺋﻪ &= #65251;ﻴﺪﻫﻨﺪ ﻭﺍﺧﻠﺎﻕ ﺗﺎﺯ&#= 65257; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺳﭙﻨﺴﺮ ﻭﻇﻴﻔﻪ ﺩﻭﻟﺖ &= #65197;ﺍ ﺗﺄﻣﻴﻦ ﺣﻤﺎﻳ&#= 65174; ﺍﺯ ﻣﺮﺩﻡ،ﻭ ﺗ&#= 65156;ﻣﻴﻦ ﺁﺯﺍﺩﻯ ﻣﺴﺎﻭ&#= 65263; ﺩﺭﺣﻘﻮﻕ ﻭ ﻋﺪ&= #65165;ﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 64405;ﻮﻳﺪ ﻭﻟﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺭ ﺍ᥾= 7;ﻦ ﻣﻴﺎﻥ،ﻃﺒﻘﺎA= 173; ﺍﺟﺘﻤﺎﻋﻰ ﻣﺮ&#= 65193;ﻡ ﻧﺎ ﺩﻳﺪﻩ ﮔﺮﻓ&= #65176;ﻪ ﺷﺪﻩ. ﮐﻪ ﻫﺮﻳﻚ= ﺍﺯ ﻃﺒﻘﺎﺕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﺁﺭﺯﻭﻫᥴ= 6;ﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺍﺣﺘﻤﺎﻟﺎ &= #65251;ﻐﺎﻳﺮ ﺑﺎ ﻣﻨﺎﻓﻊ ﺩﻳ&= #64405;ﺮ ﻃﺒﻘﺎﺕ ﺩﻳﮕﺮ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻣﺮﺩﻡ ﻧﻴ= ﺰ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548; ﺍﺯ ﮐﺪﺍﻡ ﻃﺒﻘ&= #65258; ﻫﺴﺘﻨﺪ ﻭﺍﻧﺴ&#= 65166;نی ﭽﻪ ﺣﻘّﻰ ﺩﺍﺭ&#= 65193;،ﻭﺣﺪﻭﺩ ﺍﻳﻦ ﺣﻖ ﮐﺴﻰ ﺍ= ﺳﺖ. ﻭ ﻫﺮ ﮔﺎﻩ ﺩﻭﻟ= ت اﺯ ﺣﺪّ ﺧﻮﺩ ﺩ&#= 65197; ﻫﺪﻑ ﺗﺄﻣﻴﻦ ﺣ&= #65252;ﺎﻳﺖ ﺍﺯ ﻣﺮﺩﻡ ﺗﺠﺎ&= #65261;ﺯ ﮐﺮﺩ،ﺍﺭﺯﺵ ﻗ= 5166;ﻧﻮﻥ ﻭ ﻋﻘﻠﺎﻧﻰ ﺧﻮ&= #65193; ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴ= ﺪﻫﺪ. ﮔﺮﭼﻪ ﻫﻴﭻ ﺣﻘ&= #65262;ﻗﻰ ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌ&= #65264; ﺩﺭ ﺍﺻل ﻨﺪﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ. ﻭ ﺩﺭ ﻧﻈﺎ= ;ﻣﻬﺎﻯ ﺩﻣﮑﺮﺍﺗﻴﻚ ﺑ&#= 65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﺍﻧﺘﻘﺎ&#= 65193;ﺍﺕ،ﺍﺯ ﺧﺪﻣﺖ ﺩﻭﻟﺘﻰ &= #65251;ﻌﺎﻑ ﻣﻴﺸﻮﻧﺪ. ﻣﮕﺮ = ﺩﻳﮑﺘﺎﺗﻮﺭﻯ ﻭﺯﻭﺭﮔﻮئی ک = 7; ﺩﺭﻣﻴﺎﻥ ﺑﺎﺷﺪ. ﻭﭼﻮﻥ ﺗ= ﻔﺎﻭﺗﻬﺎﻯ ﻃﺒﻘﺎﺕ ﻣﺮﺩﻡ &= #65193;ﺭ ﺟﺎمعه ﺰﻳﺎﺩ A= 165;ﺳﺖ ﺩﻭﻟﺖ ﻫﺎ ﺑﺎ ﺧ= ﻄﺮ ﺷﮑﺴﺖ ﺭﻭﺑﺮﻭ &= #65251;ﻴﺸﻮﻧﺪ. ﻭ ﺷﺎﻳﺪ ﺭﺃﻯ ﮔ= ﻴﺮﻯ ﺻﺤﻴﺢ ﻫﺮ ﭼﻬﺎ&= #65197; ﺳﺎﻝ ﭼﺎﺭﻩ ﮐﺎ&= #65197; ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ= ﺭﮊﻳﻤﻬﺎﻯ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ &= #65255;ﻈﺎﻣﻬﺎﻯ ﻳﻚ ﺣﺰﺑﻰ،ﺍﻣ= 4401;ﺎﻥ ﺭﺃﻯ ﮔﻴﺮﻯ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ. ﻣﻨﻄﻘ&= #65264; ﺍﺳﺖ ﮐﻪ ﺷﺎﻳﺪ = ﺍﻣﻮﺭ ﺟﻮﻫﺮﻯ ﺭﺍ ﻗﺮ&= #65169;ﺎﻧﻰ ﺍﻣﻮﺭ ﻏﻴﺮ ﺟﻮ&= #65259;ﺮﻯ ﻭ ﻏﻴﺮ ﺍﺳﺎﺳﻰ = ﻧﻤﻮﺩ. ﺟﻮﻫﺮ ﺍﻧﺴﺎﻥ &= #65259;ﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭﺳﺮﻣﻴﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻧﻮﻋﻰ ﭘﻴﺸﻴﻦ &= #65193;ﺭ ﺟﻬﺎﻥ ﺍﺳﺖ. ﻭﻧ= ﻪ ﻫﺮﮔﻮﻧﻪ ﻣﻨﺎ&#= 65235;ﻊ ﮐﻮﭼﻚ ﻭﺑﺸﺮﻯ &= #64400;ﻪ ﮐﺶ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺗﺼﻮﺭﻯ ﺩﺭ ﺍﻫﻤﻴّﺖ ﺁ&#= 65253; ﺩﺍﺭﺩ. ﺍﮔﺮ ﺩﺭ= ﻫﺮﮐﺎﺭﻯ ﺣﻤﺎﻳﺖ ﻣﺮﺩﻡ &= #65197;ﺍ ﺍﺯ ﺩﻭﻟﺖ ﭘﺬﻳ&= #65198;ﻓﺘﻪ ﻧﺸﻮﺩ، ﺍﻣﻮﺭ= 5263; ﻣﺎﻧﻨﺪ ﻏﺎﺭﺕ &= #65251;ﺮﺩﻡ ﻣﺨﺎﻟﻒ ﻫﺪﻑ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﭼﻪ ﺍﺯ ﻟﺤ= ;ﺎﻅ ﺍﺧﻠﺎﻕ ﺑﺎ ﺗﻄ&= #65170;ﻴﻖ ﻋﻤﻠﻰ،ﺍﺯ ﻟﺤ= 5166;ﻅ ﺗﻌﻘل ﺴﻴﺎﺳﻰ. &= #64380;ﻮنه هر ﻓﻌّﺎﻟﻴّت= ; ﺒﺪﻭﻥ ﺣﻤﺎﻳﺖ ﺩﻭﻟﺖ &= #65165;ﺯ ﻣﺮﺩﻡ ﺃﻣﺮﻯ ﺑ&= #65166;ﻃﻞ ﺍﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5251;ﺴﺎﺋﻞ ﺟﺪﺍ ﮐﺮﺩﻥ ﺩﻭ&= #65247;ﺖ ﺍﺯ ﻓﻌﺎﻟﻴﺘﻬ&#= 65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ،ﻣ@= 405;ﺮ ﺩﺭ ﺻﻮﺭﺕ ﻧﻔﻊ = ﻫﻤﮕﺎﻧﻰ ﻳﺎ ﺍﻧﺠﺎﻡ ﺁﻥ = ﺑﻮﺳﻴﻠﻪ ﺍﻓﺮﺍﺩ ﻭﮔﺮﻭ&#= 1607;ﻫﺎ،ﻏﻴﺮ ﻣﻤﮑﻦ ﺑﺎﺷﺪ. ﻣ= ﺎﻧﻨﺪ ﺭﺍﻩ ﺳﺎﺯﻯ ﻭ ﺭ= ﺍﻩ ﺁﻫﻦ ﻭ ﺗﺠﺎﺭﺕ = ﺧﺎﺭﺟﻰ،ﺑﻘﺼ= 83; ﺍﺭﺯﺍﻥ ﺳﺎﺯﻯ &= #65259;ﺰﻳﻨﻪ ﻫﺎﻯ ﺧﺮﻳﺪ ﺧﺎ&= #65197;ﺟﻰ. ﺭﻭﻣﺎﻧﺘﻴﮑﻬ= 5166;ﻯ ﺍﻳﺘﺎﻟﻴﺎ ﻭ ﺍ&= #65247;ﻤﺎﻥ ﺟﻮﺍﻥ،ﻣﺨﺎﻟA= 234; ﺩﺧﺎﻟﺖ ﺩﻭﻟﺖ &= #65193;ﺭ ﻓﮑﺮ ﻭ ﺻﻨﻌﺖ ﺷ= ﺪﻧﺪ. ﻭﺗﻨﻬﺎ ﺭﺷﺪ ﻧ&= #65170;ﻮﻍ ﻣﻠّﺖ ﺭﺍ ﺍﺯ ﺩ&= #65261;ﻟﺖ ﻣﻴﺨﻮﺍﻫﻨﺪ. ﻳ&= #65228;ﻨﻰ ﺳﻄﻮﺡ ﺭﺷﺪ ﻣﻠ&= #1617;ﺖ ﺑﺎ ﺩﻭﻟﺘﻬﺎ ﺍ&= #65203;ﺖ. ﻧﻪ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ. ﻭ ﻟﺬﺍ ﺳﻄﻮ= ;ﺡ ﺩﺭﺁﻣﺪﻫﺎ ﺭﺍ &= #65169;ﺎ ﺧﻮﺩﺷﺎﻥ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﺎﺷﺪ . ﺳﻄﻮﺡ ﺍ= ;ﻟﻬی ﻨﻴﺰ ﺭﺑﻄﻰ ﺑﺪ&= #65261;ﻟﺖ ﻭﺟﺎﻣﻌﻪ ﻧﺪﺍ&#= 65197;ﺩ. ﮐﻪ ﺧﺎﺹ ﻭﻟﺎﻳ&= #65174; ﺳﻠﻮﮐﻰ ﺍﻟﻬﻰ&#= 1548;ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﻫﺮ ﺯﻣﺎﻥ ﺍﺳﺖ.= ﻭ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧ&= #65262;ﺩ،ﺩﻭﻟﺖ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65197;ﺷﺪ ﺟﺴﻤﻰ ﻭﻣﺎﺩﻯ &= #65261; ﻭﺳﻴﻠﻪ ﺍﻳﺠﺎ&#= 65193; ﺍﻣﻨﻴّﺖ ﺑﺮﺍ= 5263; ﺗﺤﻘﻖ ﺗﻄﻮﺭ ﻭ&= #65175;ﮑﺎﻣﻠﺎﺕ ﻭ ﭘﻴﺸﺮﻓﺘﻬﺎ&#= 65263; ﺍﺟﺘﻤﺎﻋی ﺘﺄ= 5251;ﻴن ﻤﻴﮑﻨﺪ. ﻭ ﻟﺬﺍ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺻﻮﺭ&= #65173; ﺗﺄﻣﻴﻦ ﺍﻳﻦ ﺷ&= #65198;ﻁ ﺩﺭ ﺍﻣﻨﻴّﺖ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ،ﺑﺎ ﺩﻭﻟﺘﻬﺎ ﻣﻮﺍ&#= 65235;ﻖ ﻫﺴﺘﻨﺪ،ﻭ ﺑﺪ= 5267;ﮕﺮ ﺍﺧﻠﺎﻕ ﻭ ﻋﺎﺩ&= #65165;ﺕ ﺁﻥ ﺗﻮﺟّﻬی ﻨ= 5194;ﺍﺭﻧﺪ. ﺯﻳﺮﺍ ﺍﻫﻤﻴّ= 5174; ﻣﻄﻠﻖ ﺗﻄﻮﺭ ﺍ&= #65255;ﺴﺎﻥ،ﺩﺭ ﻏﻨﺎ ﺑﺨﺸﻴﺪن &#= 65170;ﺘﻨﻮﻉ ﺍﻣﮑﺎﻧﺎﺕ ﺍﻧ&#= 65204;ﺎن اﺳﺖ. ﺍﻟﺒﺘﻪ ﮐ&= #65166;ﺭ ﺭﺷﺪ ﺍﻓﻘﻰ ﺟﺎ&= #65251;ﻌﻪ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ،ﭼﻪ ﺩﺭ ﺟﺴﻢ ﻳﺎ ﺩﺭ= ﺗﻌﻠﻴﻢ ﺫﻫﻦ ﻭﺭﺳﺎﻧﺪ&#= 65253; ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ. ﻭﻟﻰ ﺭﺷﺪ ﻋﻤﻮ&= #65193;ﻯ ﺭﺳﺎﻧﺪﻥ ﻳﮑﺎ&#= 65267;ﻚ ﺍﻓﺮﺍﺩ ﺑﺴﻄﺢ &= #65227;ﻘﻞ ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﻭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻣ&#= 65256;ﺤﺼﺮﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺯﻧﺪﻩ ﺍﻟﻬﻰ،= 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. بقی= 17;ه ﺩﺭ ﺟﺎﻣﻌﻪ،ﻣ= 5188;ﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﻭ ﮐﺎﺭ&= #64404;ﺮﺍﻥ ﺻﻨﻌﺘﻰ ﻭ ﻟﻴﺒ&= #65198;ﺍﻟﻬﺎ ﻫﺴﺘﻨﺪ. ﻭﺧﻮﺩ = ﻟﻴﺒﺮﺍﻟﻬﺎ ﺩﺭ ﻗﺴﻤﺖ ﺩﻳﮕ&= #65198;ﻯ، ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﺁﺯﺍﺩ ﺍﺭﻭﭘﺎ&#= 65163;ﻰ ﺑﻮﺟﻮﺩﺁﻭﺭﺩ= 5255;ﺪ. ﻫﻤﻴﺸﻪ ﻧﺎﺳﻴ&#= 65262;ﻧﺎﻟﻴﺴﻢ ﺩﺭﻫﺮﺟﺎﻣﻌﻪ &#= 65261;ﺳﻴﻠﻪ ﺑﻬﺮﻩ ﺑﺮﺩﺍﺭ&#= 65263; ﻫﻤﻪ ﻫﺴﺖ. ﭼﻪ ﻣ= ;ﺤﺎﻓﻈﻪ ﮐﺎﺭﺍﻥ ﺳُﻨّA= 174; ﮔﺮﺍ ﻭ ﻣﺬﻫﺒﻰ&= #1548;ﻭ ﺣﺘﻰ ﺟﻬﺎﻥ ﻭﻃ&= #65256;ﻰ ﻫﺎ. ﻭﻗﺘﻰ ﺑﺒﻦ= ﺑﺴﺖ ﻭ ﺿﻌﻒ ﻗﺮﺍﺭ ﻣ= ﻴﮕﻴﺮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻟﺒﺘﻪ ﺍﻳﻦ ﻧﺎﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴﻢ ﺁﺯﺍﺩ ﻏﻴﺮ ﺍﺯ = ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ&#= 65263; ﺍﺳﺖ. ﮐﻪ ﺑﻘﻮﻟ= ﻰﻧﺎﺳﻴﻮﻧﺎﻟ= 5268;ﺴﻢ ﺗﻮﺟﻴﻪ ﺷﺪﻩ، &#= 65193;ﺭ ﻣﻘﺎﺑﻞ ﻧﺎﺳﻴ&#= 65262;ﻧﺎﻟﻴﺴﻢ ﺁﺯﺍﺩ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻧ&#= 65166;ﺳﻴﻮﻧﺎﻟﻴﺴʌ= 50; ﺑﻤﻔﻬﻮﻡ ﺍﻟﻬ&#= 65264;،ﺳﺮﺯﻣﻴﻦ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﻭﻟﺎﻳﺖ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ. ﻫﺮﺟﺎ ﮐﻪ= ﭘﻴﺮ ﺑﺎﺷﺪ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺳﺮﺯﻣﻴﻦ ﺍﺭﺽ &= #65251;ﻠﮑﻮﺕ،ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻫﺎ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﻭﺟﺴﺘﻦ = ﻧﻮﺭ ﻗﺎﺋﻢ ﺩﺭ ﻋﺎﻟ&= #65250; ﺍﻟﻬﻰ،ﺟﺒﺮﻭA= 173; ﻧﺨﺴﺘﻴﻦ ﺑﻌﺪ &= #65165;ﺯ ﻣﻠﮑﻮﺕ،ﺑﺮﺍA= 263; ﻣﺎ ﻭﻃﻦ ﻧﻮﻋﻰ = ﺍﺳﺖ،ﻭ ﺍلاّ ﺑﻐﺪﺍﺩ A= 261; ﺷﺎﻡ ﻭﻃﻦ ﻧﻴﺴ&= #65174;. ﭘس ﺍﺯ ﺷﮑﺴﺖ ﭘ&= #65198;ﻭﺳﻴﺎ ﺩﺭ1806</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA= '> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺑﻮﺩ، &#= 64400;ﻪ ﺍﻟﻤﺎﻥ ﻭ ﺍﻳﺘ&= #65166;ﻟﻴﺎ ﺳﺮﻭﺩﻫﺎ ﺩﺭﺳ&#= 65176;ﺎﻳﺶ ﻣﻠّت ﺨﻮﺍﻧﺪA= 255;ﺪ. ﻭنه اﺯﺩﻭﻟﺖ A= 261; ﺍﺭﺍﺩﻩ ﺃﺯﻟﻰ &= #65165;ﻟﻬﻰ ﺩﺭ ﺩﻧﻴﺎ ﮔﻔﺘ&= #65256;ﺪ. ﮔﻮﺋﻰ ﻫﺪﻑ ﺧﺪ&= #65165;ﻭﻧﺪ ﺁﻓﺮﻳﻨﺶ ﺧﻮﺩ&#= 1548;ﻣﺼﻴﺒﺘﻰ ﺑﺰﺭﮒ ﺍﺳﺖ. ﮐﻪ= ﻫﺮ ﻗﻮﻣﻰ ﭼﻮﻥ ﺟﻬ&= #65166;ﻥ ﮔﻴﺮ ﺷﺪ،ﺧﻮﺩ= 5197;ﺍ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻟﻰ ﻣﻮﺭﺩ ﻏﻀ&= #65168; ﻓﻮﺭﻯ ﺍﻟﻬﻰ ﻧ&= #65268;ﺴﺘﻨﺪ. ﻣﮕﺮ</span><span dir=3DLTR></span><span lang=3DFA dir= =3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭘس ﺍﺯ= ; ﻣﺮﮒ. ﻭ ﻫﺮ ﻳﻚ ﺑﺘﻨﻬ= ﺎﺋﻰ،ﺑﺎﻧﺪﺍA= 199;ﻩ ﺳﺘﻤﮑﺎﺭﻯ ﮐﻪ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﻣﻴﺘﻮﺍﻥ = ﮔﻔﺖ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﻳﺠﺎﺩ ﻓﺼﻞ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻧﻮﻉ ﺑﺸﺮ= ﻯ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﻭﻟﻮ ﻇﺎﻫﺮﺍ ﻓﺼﻮﻝ &= #65193;ﻳﮕﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺟﺮ&= #65267;ﺎن ﺪﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﺩﺭﻃﺒﻴﻌﺖ ﺩﻧﻴﺎ ﺍﺳﺖ،ﮐ= 5258; ﺍﻗﻮﻳﺎ ﺿﻌﻴﻔ&#= 65166;ﻥ ﺭﺍ ﻃﻌﻤﻪ ﻭ ﺑﺮ= ﺩﻩ ﺧﻮﺩ ﻣﻰ ﮐﻨﻨﺪ.= ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65235;ﺼﻞ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﭼﻨﺪﻯ ﺑﻌ&= #65194; ﺩﺭﻳﺪﻩ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ &= #64404;ﺮﻓﺖ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻤ= ﺎﻡ ﺍﻧﻮﺍﻉ ﻗﺒﻞ ﺑ&= #65208;ﺮﻯ،ﺳﺮﺍﺳﺮ ﻗﺮﺑﺎﻧﻰ ﻧﻮﻉ &= #65183;ﺪﻳﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺷﺪ،ﮐﻪ </span><span lang=3DFA style=3D'mso= -bidi-language: FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺩﺭ ﺟﻬﺎﻥ ﺍﻭﻟﻴﻦ &= #65251;</span><span lang=3DAR-SA>ؤﺳس ﺁﻥ،ﮐﺴ= ﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﻣﻬﺪ= ﻯ ﻣﻮﻋﻮﺩ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ،که کاﺷﻒ ﻧﻮﺭﺭﺏ= 17; ﺭﺣﻤﺎﻥ ﻭﻫﺪﺍﻳت کننده ﺩﻳﮕﺮ ᥴ= 5;ﻓﺮﺍﺩ ﻧﻮع ﻔﻮق ﺒﺸﺮ= 5263;، ﺑﻬﻤﺎﻥ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﺭﺣﻤﺎﻥ،ﻭ ﺣﺘ= 5264; ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ ﻭ ﺍﺭﻭﺍﺡ = ﻣﺤﻤﺪ ﻭﻋﻠﻰّ ﻭ ﺗﻤﺎ&#= 65249; ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻣ= 5176;ﻮﻟّﺪﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭﺗﺴﻠﻴﻢ ﺩﺭ &= #65261;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ،ﻭﺍﻭʌ= 47;ﻴﺎﻯ ﻣﻬﺪﻭی اﻭ ﻇﺮ= 5233;400</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style= =3D'mso-bidi-language: FA'>ﻫﺰﺍﺭ ﺳﺎﻝ ﺑʌ= 28;ﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>ﻣﻔﻬﻮ= 5249; ﺍﻟﻬﻰ ﻣﻠّﺖ ﻭﻗﺘﻰ ﺩ&#= 65197;ﺳت اﺳﺖ،ﮐﻪ ﭘﺎﺳA= 190; ﻃﺒقه ﺒﻨﺪﻯ ﻃ= 5170;ﻴﻌﻰ ﻭ ﺍﻟﻬﻰ ﻭﻓﻄﺮ&= #65263; ﺭﺍ ﺑﺮﺍﻯ ﭘﻴﺸ&= #65198;ﻓﺖ ﻭﺗﮑﺎﻣﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣی ا</span><span lang=3DAR-SA>ﻧ&#= 65204;ﺎن ﺒﺪﻫﺪ. ﻭ ﺑﺎ ﺭﻋ= ;ﺎﻳﺖ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ﻰ ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﺟ&= #65176;ﻤﺎﻋﻰ، ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﺳ&= #65248;ﻮﮐﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺯﻧ&= #65194;ﻩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ. ﺑﺮﺍﻯ ﻫﺮﻃﺎﻟ&#= 65168; ﻟﻘﺎﻯ ﺍﻟﻬی ﺪ&#= 65197;ﺗﺠﻠّﻰ ﻧﻮﺭ ﻗﺎﺋﻢ . ﻭ ᥴ= 5;ﻟّﺎ ﻗﺮﺁﻥ ﺍﻳﻦ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﻗ&= #65262;ﻡ ﻣﻴﺨﻮﺍﻧﺪ،ﮐA= 258; ﺗﺤﺮﻳﻔﻰ ﺗﺤﻘ&#= 65268;ﺮ ﺁﻣﻴﺰ،ﺍﺯ(ﺍﻭ= 5249;)ﮐﻨﻨﺪﮔﺎﻥ ﺳﺎﻟﻚ ﺍﺳﺖ ﮐﻪ = ﺑﺮﺧﻰ ﻣﻠّﺖ ﺑﺎ ﺗﻤﺎ&#= 65267;ﻠﺎﺕ ﻭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span di= r=3DLTR></span> </span><span lang=3DAR-SA>ﺍﺳﺘﻌﺪﺍ&= #65193; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ،ﻭ ﺑﺮﺧﻰ ﺍﻣّﺖ ﻳ&#= 65166; ﺍﻭﻡ ﮐﻨﻨﺪﮔﺎ&#= 65253; ﺳﻠﻮﮐﻰ. ﻧﻪ ﺍﻳ= ﻨﮑﻪ ﻫﺮ ﺁﺧﻮﻧﺪ ﻣﺬ&= #65259;ب ﻔﺎﺳﺪﻯ،ﭘﻴﺮA= 261;ﺍﻥ ﺧﻮﺩﺭﺍ ﺍﻣّﺖ &#= 65261;ﺣﺰﺏ ﺍﻟﻠﻪ ﻭﻣؤﻣﻦ &#= 65169;ﺨﻮﺍﻧﺪ. ﮐﻪ ﺍﻣّﺖ ﺷﻴﻄ&#= 65166;ﻥ ﺃﻫﺮﻳﻤﻦ،ﻭ ﺁ= 5191;ﻮﻧﺪ ﺍﺑﻠﻴس ﺩﺭ ﻟﺒ&#= 65166;س ﺭﻭﺣﺎﻧﻴﺖ ﮐﺎ&#= 65195;ﺏ ﻫﺴﺘﻨﺪ. ﺷﻴﻄﺎ&= #65253; ﻭ ﺍﺑﻠﻴس ﺁﺧﻮ&#= 65255;ﺪ،ﻭﺳﺮﺑﺎﺯᥴ= 5;ن اﻭ،ﭘﻴﺮﻭﺍﻥ @= 400;ﻮﺭﺩﻝ،ﺑﺎﺗﻌ= ﺼّﺒﺎت ﻤﺬﻫﺒی ﺠﺎﻫﻠ= 5166;ﻧﻪ ﮐﻪ ﺟﺰ ﺗﻠﺒﻴس &= #65261;ﻣﺨﻔﻰ ﮐﺮﺩﻥ ﻣﻌﺎﻳﺐ &= #65191;ﻮﺩ،ﺯﻳﺮ ﻟﺒﺎﺳﻬﺎﻯ ﺭﻭ&#= 65187;ﺎﻧﻴّﺖ ﻓﺮﻳﻨﺪﻩ ﻣﺨﻔ&#= 65264; ﻧﺪﺍﺭﻧﺪ. ﺟﻬﺎ&= #65255;ﻴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻣ= 572;ﻣﻨﻴﻦ ﺑﻨﺎﺳﻴﻮﻧﺎﻟ= 5268;ﺴﻢ ﺑﺰﺭﮒ ﺭﺍ،ﺑﺮ &#= 65165;ﺳﺎس ﭼﻨﺪ ﻋﺎﻣﻞ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﺯﺑﺎﻥ ﻭﺍﺣﺪ ﺑ&= #65198;ﺍﻯ ﺗﻔﺎﻫﻢ ﺑﻴﺸﺘ&#= 65198; ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺯﺑﺎﻧﻬﺎﻯ ﻣﺤﻠﻰ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﻭﻧﺎﻣﻔﻬﻮﻡ ﻳ&#= 64401;ﺪﻳﮕﺮ. ﺩﻳﻦ ﺭﺳﻤﻰ ﻭ ﺍ= ﺳﻤﻰ ﺑﺎ ﻣﺬﺍﻫﺐ ﻗﺸ&= #65198;ﻯ ﻫﺮ ﺩﻳﻨﻰ،ﻧﻤ= 5264; ﺗﻮﺍﻧﺪ ﺍﺳﺎس &#= 65255;ﺎﺳﻴﻮﻧﺎﻟﻴʌ= 04;ﻢ ﺑﺎﺷﺪ. ﮐﻪ ﻣﺎﻧ= ﻨﺪ ﺍﻋﺮﺍﺏ ﺍﮔﺮ ﻣ&= #65204;ﻠﻤﺎﻥ ﺑﺎﺷﻨﺪ،ﻳﺎ ﺍ= 5197;ﺍﻣﻨﻪ ﺍﮔﺮ ﺑﺰﺑﺎﻥ ﺍ&= #65197;ﻣﻨﻰ ﺻﺤﺒﺖ ﮐﻨﻨﺪ. ﭼ= ﻪ ﺑﺴﺎ ﺍﺭﻣﻨﺴﺘ&#= 65166;ﻥ ﺩﺭ ﺍﺻﻞ ﻣﺬﻫﺐ = ﻭﺩﻳﻨﻰ ﻏﻴﺮ ﻣﺴﻴﺤﻰ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ. ﮐﻪ ﻫﻤﺎﻥ= ﺩﻳﻦ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ &#= 65199;ﺭﺩﺷﺘﻰ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺗﻀﺎﺩ ﺩﺍﺋ&= #65252;ﻰﺍﻣﭙﺮﺍﺗﻮA= 197;ﻳﻬﺎﻯ ﺍﻳﺮﺍﻥ ﻭﺭﻭﻡ&#= 1548;ﺍﺭﺍﻣﻨﻪ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﺟﺪﺍ ﺷﺪﻧﺪ،ک= 07; اﺳﻠﺎﻡ ﺭﺍ ﭘﺬ&#= 65267;ﺮﻓﺘﻨﺪ. ﺳﻮﺍﺑﻖ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣ&= #65208;ﺘﺮﻙ،ﻭﺧﺎﻃʋ= 98;ﺍﺕ ﻭﺍﺣﺪﻯ ﮐﻪ ﺍﻓ&= #65198;ﺍﺩ ﻳﻚ ﺟﺎﻣﻌﻪ ﺩﺭ = ﻓﺮﻫﻨﮓ ﻭﻋﺎﺩﺍﺕ ﻣﺸﺘ&#= 65198;ﻙ ﺑﺎﻫﻢ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ،ﺑﺎﺯ ﺯﻣﻴﻨﻪ ﺳﻨّﺘ= 5264; ﺑﺮﺍﻯ ﻧﺎﺳﻴﻮ&#= 65255;ﺎﻟﻴﺴﻢ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻣﻨﺎﻓﻊ ﻣﺸﺘﺮﻙ ﻓﻌﻠﻰ &= #65165;ﻧﺴﺎﻧﻬﺎ،ﻋʌ= 52;ﻠﺎ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﻫ&= #65250; ﻣﺘّﺤﺪ ﻣﻴﮑﻨ= 5194;، ﮐﻪ ﺳﺮﻣﺎﻳﻪ ﺩ&= #65165;ﺭﺍﻥ ﻋﺮﺏ ﻭ ﺍﺳﺮﺍﺋ&= #65268;ﻞ،ﻭ ﻳﺎ ﺭﻭﺳﻰ ﻭ ﺍﻣ= ﺮﻳﮑﺎﺋﻰ، ﻫﻤﻴﺸﻪ ﭘﺸﺖ ﺩ&= #65197;ﻫﺎﻯ ﺑﺴﺘﻪ ﻫﻢ ﭘﻴﺎ&= #65247;ﻪ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺩ= ﺭ ﻇﺎﻫﺮ ﺩﺷﻤﻦ ﻳ&= #64401;ﺪﻳﮕﺮ. ﺍﻧﺴﺎﻧﻴّت ﺒA= 260;ﺘﺮﻳﻦ ﻋﺎﻣﻞ ﺍﻳﺠﺎﺩ &= #65255;ﺎﺳﻴﻮﻧﺎﻟﻴA= 204;ﻢ ﺍﻟﻬی ﻮثاﺑﺖ A= 251;ﻴﺒﺎﺷﺪ. ﻭﺗﻨﻬﺎ ﺩﺭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺁﻧﻬﺎ ﻫﺴﺖ. ﻭ ﻋ= ;ﻤﻠﺎ ﺍﻳﻦ ﻧﺎﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴﻢ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﻄ= ;ﺮﺡ ﻣﻴﺒﺎﺷﺪ، ﻭﻧ= 5258; ﺍﻗﺘﺼﺎﺩﻯ ﻳﺎ &= #65251;ﻠّﻰ ﻭﻗﺸﺮﻯ ﮔﺮﻯ ﻫ&= #65166;ﻯ ﻣﺬﻫﺒﻰ. ﮐﻪ ﺳﺮ= ﺍﺳﺮ ﺿﺪ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺑﻮﺩﻩ،ﻭ ﺟﻬﻨ= 617;ﻢ ﭘﺮﻭﺭﻯ ﻭﮐﺎﺭ&#= 65251;ﺎﺳﺎﺯ ﻣﻴﻴﺎﺑﻨﺪ . ﻧﮋ= ﺍﺩ ﻳﺎ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﺑﻴﺸﺘﺮ ﺩﻟﻴﻞ ﺍﻳﺠﺎﺩ &= #65267;ﻚ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﺍﺳﺖ. ﮐﻪ ﺗﮑﺎﻣ= ﻠﺎﺕ ﺑﺸﺮﻯ ﻗﺒﻠﻰ،= 5261;ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻧﺰﺩﻳﻚ &= #65169;ﻬﻢ ﺩﺍﺭﻧﺪ. ﻭ ﻧﻴﺰ= ﺍﻭﺿﺎﻉ ﻳﮑﺴﺎﻥ ﺟﻐﺮﺍ&#= 65235;ﻴﺎﺋﻰ،ﻣﺎﻧ᥽= 6;ﺪ ﮐﻮﻫﺴﺘﺎﻥ ﻳﺎ &= #65193;ﺷﺖ ﻭ ﺩﺭ ﻓﺎﺻﻠﻪ ﺩ= ﻭﺭ ﻳﺎ ﻧﺰﺩﻳﻚ ﺭﻭ&= #65193;ﺧﺎﻧﻪ ﻭﺩﺭﻳﺎ،ﻧﻮﻋA= 264; ﻫﻢ ﺑﺴﺘﮕﻰ ﺍﻳ&= #65184;ﺎﺩ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﻴ= ﺸﺘﺮﺍﺯ ﺧﻄﺮﻃﻐﻴﺎﻥ ﺭ&#= 65261;ﺩﺧﺎﻧﻪ ﻭ ﺧﻄﺮﺍﺕ ﺟﻮﻯ = ﺑﻬﻤﮑﺎﺭﻯ ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ. = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﺴ&#= 65268;ﺎﺭﻯ ﻣﻮﺿﻮﻋﺎﺕ ﺩﻳ&#= 64405;ﺮﻯ،ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﻳ&= #65166; ﺩﺭ ﺁﻳﻨﺪﻩ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﻧﺪ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺯﻣﻴﻨﻪ ﻧﺎﺳﻴ&#= 65262;ﻧﺎﻟﻴﺴﻢ ﻭﺍﺣﺪﻯ ﺍﻳﺠﺎ&#= 65193;ﮐﻨﻨﺪ. ﻭﻟﻰ ﺍﻳﻦ ﻫﺮﮔ&= #65200; ﻓﮑﺮ ﻭ ﺍﻳﺪﺋﻮ&= #65247;ﻮﮊﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴ&#= 65204;ﺖ. ﺯﻳﺮﺍ ﺗﻀﺎﺩﻫ&#= 65166; ﺩﺭ ﺍﻳﺪﺋﻮﻟﻮ&#= 64394;ﻳﻬﺎ ﺑﺴﻴﺎﺭ ﻭ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻳﺎ= ﻫﺮ ﮐس ﺩﺭ ﻳﻚ ﻣﻘﺎ&= #65249; ﺭﺷﺪ ﻋﻘﻠﻰ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ. ﺍﻧﺴ&= #65166;ﻥ ﻓﺮﺩ ﺩﺭ ﭼﻨﻴﻦ = ﺟﺎمعه هاﺋﻰ،ﺑﺎﻳﺪ ʋ= 91;ﻮﺩﺭﺍ ﺗﻄﺒﻴﻖ ﺑﺪﻫﺪ&#= 1548; ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #64380;ﻴﺰﻯ ﺑﮕﻮﻳﺪ،ﻳﺎ ﮐ= 5166;ﺭﻯ ﮐﻨﺪ. ﮐﻪ ﺍﻟﺒﺘ= ﻪ ﺩﺭ ﺣﺪﻭﺩ ﺳﻄﺢ = ﻋﻘﻞ ﺟﻤﻌﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻧﻪ ﺍﺯ ﻣﺤﻞ ﺳﻄ= ﺢ ﺑﺮﺗﺮ ﻋﻘﻠﻰ،= 4400;ﻪ ﻫﻨﻮﺯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻧﺸﺪﻩ ﺍ&= #65203;ﺖ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺟﺰﺋﻴﺎﺯﻣﺮﺍ= 5175;ب اﻟﻬﻰ ﺑﺎﺷﻨﺪ. &= #65261;الاّ ﺍﺯﻣﺮﺍﺗب ﭙﺎ= 5163;ﻴن ﺘﺮ ﺩﺭ ﺍﺭﺑﺎب &= #65256;ﻮﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﮔﻴ&= #65166;ﻫﻰ،ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺪ&= #65165;ﻥ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﻭ ﺍﺯ ﺭﺍﻩ ﻧﺎﺳ= ﻴﻮﻧﺎﻟﻴﺴﻢ ﻭﻃﻦ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻭﻧﻪ ﻧﺎﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴتها ﻗﺎﺑﻞ ﺗﺸﺘﺖ ﻭ = ﺿﻌﻒ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﻭ&= #65197; ﻳﺎ ﻧﺰﺩﻳﻚ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ . ﺍﻧﺴﺎﻥ ﺍ= ;ﮔﺮ ﻧﺘﻮﺍﻧﺪ، ﺧﻮ= 5193;ﺭﺍ ﺑﻮﻃﻦ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﻳﺎ ﺗﻦ &#= 65197;ﻳﺸﻪ ﻟﻔﻆ ﻭﻃﻦ،ﻭ ﺁ&#= 65267;ﻨﺪه ﻫﺎﻯ ﺑﻬﺘﺮ ﺑﺎ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺮﺳﺎﻧﺪ،ﻭﺧA= 262;ﺩ ﺭﺍ ﺍﺯ ﺃﻫﻞ ﺟﺒ= ﺮﻭﺕ، (ﻣﮑﺎﻥ ﻟﺎﻣﮑﺎ&= #65253;)ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻳﺎ ﺟ&#= 65170;ﺮﻭﺕ ﺩﻭﻡ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﺎﻧﺪ، ﺣﺪ= 617; ﺃﻗﻞ ﻣﻴﺘﻮﺍﻧ&#= 65194;، ﺧﻮﺩﺭﺍ ﺑﻔﺼﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ،ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻋ&= #65224;ﻴﻤﺘﺮﻯ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﺑﺮﺳﺎﻧﺪ،ﮐﻪ = 5169;ﻮﻃﻦ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ. ﻭﻧﺎﺳﻴﻮﻧﺎﻟ= 5268;ﺴم الهی ﺑﺎ ﻫﻢ ﻃA= 198;ﺍﺯﺍﻥ ﮐﻤﺎﻝ ﺭﻭﺣﻰ ﺩ&= #65165;ﺷته ﺒﺎﺷﺪ. ﺍﻣﺮﻭﺯ = ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻭﺩﺭﺁﻳﻨﺪ᥽= 7; ﺑﺎ ﺍﻓﺮﺍﺩ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﻳﻦ ﻣﮑﺘﺐ ﻧﺎﺳﻴﻮ&#= 65255;ﺎﻟﻴﺴﻢ ﻓﻠﺴﻔﻰ ﺍﺭﻭﭘ&#= 65166;،ﺑﺎ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﻫﮕﻞ ﺷﺒﺎﻫﺖ ﮐ&= #65166;ﻣﻞ ﺩﺍﺭﺩ. ﻣﮕﺮ ﺍﻳ= ﻨﮑﻪ ﮔﺮﻭﻩ،ﺗﺠﺴّʋ= 94; ﺍﺭﺍﺩﻯ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﺗ= ﺠﺴّﺪ ﺑﺠﺴﻢ ﺩﺭﺁﻣﺪ&#= 65253; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮ،ﺩﺭ ﺗﻮ= 5247;ﺪ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺁ&= #65267;ﻨﺪﻩ،ﮐﻪ ﺍﺭﺯﺵ ﺑﻴﺶ ﺍﺯ = ﻫﺰﺍﺭ ﺗﻮﻟﺪ ﺑﺸﺮی ﺮ&#= 65165; ﺩﺍﺷﺘﻪ،ﮐﻪ ﺑ= 5236;ﺼﻞ ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﻗ= ﺪﺭﺗﻬﺎﻯ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮﻩ ﻓﻌﻠﻰ ﺭﺳﻴﺪﻩ&#= 1548;ﮐﻪ ﻗﺎﺩﺭ ﺍﺳﺖ ﺧﻮ&= #65193;ﺭﺍ ﺑﻨﻮﻉ ﺑﻬﺘﺮ ﺑ&= #65208;ﺮﻯ ﻳﺎ ﻓﻮﻕ ﺑﺸﺮﻯ = ﺑﺮﺳﺎﻧﺪ. ﻭﻟﺬﺍ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ ﻧ= ﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ،ﺗﺠ= 5204;ّﺪ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﻳ&= #65166; ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﻬ&= #65176;ﺮ ﻳﺎ ﺑﺪﺗﺮﺭﺍ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ. ﻭ ﺍﻳﻦ= ﻫﻤﺎﻥ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺩ&#= 65197; ﺟﻬّﻨﻢ ﺟﻬﺎﻧ= 5262;ﻡ ﺟﻬﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻟﺒﺘﻪ ﻣﻌﻠﻮ&#= 65249; ﻧﻴﺴﺖ. ﮐﻪ ﺍﻳﻦ= ﻓﻠﺎﺳﻔﻪ ﺑﺎ ﭘﻴﺸﺮﻓﺖ ﻋ&= #65240;ﻠﻰ ﻧﺴﺒﻰ ﺧﻮﺩ ﻣﻘ&= #65212;ﻮﺩ ﺁﻧﻬﺎ ﺍﺯ ﮐﺪﺍ&= #65249; ﻣﻠّﺖ ﻣﻨﺘﺨﺐ &#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﺮﺍﻧﻴﺎﻥ ﺳﻠﻮﮐﻰ ﺁﺭﻳﺎ&#= 65163;ﻰ ﻫﺎﻯ،ﺑﺎ ﻓﺼﻞ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺍ&= #65199; ﭘﻨﺞ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﭘﻴﺶ ﺗﺎ ﮐﻨﻮﻥ&= #1548;ﺩﺭ ﺧﺎﻙ ﺍﻳﺮﺍﻥ ﺑ&= #65262;ﺩه اﻧﺪ ﻭ ﺍلاّ ﺁA= 193;ﻡ ﻭﻣﻴﺘﺮﺍ ﻭﺑﻮ&#= 65193;ﺍ ﺍﺯ ﻫﺸﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﭘﻴﺶ ﻧﻴﺰ ﺍﺯ ﻗ= ﻮﻡ ﻧﮋﺍﺩ ﺳﻔﻴﺪ ﺁ&= #65197;ﻳﺎﺋﻰ ﺑﻮﺩه اﻧﺪ. ﮐﻪ &= #65183;ﻨﻮﺏ ﺳﻴﺒﺮﻯ ﻭ ﺷﻤﺎ&= #65245; ﮐﻮﻫﺴﺘﺎﻧﻬﺎ= 5263; ﻫﻨﺪﻭﮐﺶ ﻭ ﺍﻟ&= #65170;ﺮﺯ ﺯﻧﺪﮔﻰ ﻣﻴﮑﺮ&#= 65193;ﻧﺪ. ﮐﻪ ﺳﺮﻳﻌﺎ ﺯﻳ&= #65166;ﺩ ﻣﻴﺸﺪﻧﺪ. ﻭ ﻫﻢ= ﺳﺮﻣﺎﻯ ﻳﺦ ﺑﻨﺪﺍﻥ ﺃﺧ&= #65268;ﺮ ﺟﻬﺎﻥ،ﺁﻧﺎﻥ = 5197;ﺍ ﺑﺴﻮﻯ ﺟﻨﻮب ﺒ&#= 65194;ﻧﺒﺎﻝ ﻣﻬﺎﺟﺮﺕ ﺣﻴﻮ&#= 65165;ﻧﺎﺕ ﻭ ﺷﮑﺎﺭ ﺁﻧﻬﺎ&= #1548;ﮔﺮﻭﻫﻰ ﺩﺭ ﺷﺮﻕ ﺍﻳﺮﺍ&= #65253; ﻭ ﮔﺮﻭﻫﻰ ﺩﺭ ﻏ= ﺮﺏ ﺍﻳﺮﺍﻥ ﺩﺭ ﺍﺭ&= #65261;ﭘﺎ ، ﻭﻧﻴﺰ ﮔﺮﻭﻫ&#= 65264; ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﺍ&= #65267;ﺮﺍﻥ،ﮐﻪ ﺩﻭﻟﺘﻰ ﺳﻴﺎﺳ&#= 65264; ﻧﺪﺍﺷﺖ ﺑﺎﻗﻰ &= #65251;ﺎﻧﺪﻧﺪ. ﮐﻪ ﺗﻨﻬﺎ ﻣﻌﺒ&= #65198; ﺑﻴﻦ ﺷﺮﻕ ﻭ ﻏﺮ= ﺏ ﺑﻮﺩ. ﻭ ﺍلاّ ﻫ&#= 65252;ﻪ ﺟﻤﻌﻴّﺖ ﻣﻘﻴ= 5250; ﺧﺎﻙ ﺍﻳﺮﺍﻥ ﺍ&= #65267;ﺮﺍﻧﻰ ﺁﺭﻳﺎﺋﻰ ﻧﻴﺴ&#= 65176;ﻨﺪ،ﺣﺘﻰ ﺍﮔﺮ ﺍﺯ ﻧﮋﺍﺩ = ﺍﺭﻳﺎﺋﻰ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ. ﮐﻪ ﺍﻣﺮﻭﺯ ﻧﮋ&= #65165;ﺩ ﺧﺎﻟﺺ ﮐﻤﺘﺮ ﺩ&= #65197; ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ ﻣﮕﺮ ﺩﺭ ﮐﻮﻫﺴ&= #65176;ﺎﻧﻬﺎ. ﻳﻬﻮﺩﻳﺎﻥ ﻧﻴ&#= 65200; ﺧﻮﺩ ﺭﺍ ﻣﻠّﺖ &= #65169;ﺮﮔﺰﻳﺪﻩ ﻭ ﻣﺤﺒﻮﺏ ﺧﺪﺍ = ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﮐ&= #65204;ﺎﻧﻰ ﺍﺯ ﺁﻧﻬﺎ،ﮐﻪ &#= 65267;ﻬﻮﻩ ﻃﻠﺐ ﻭﺧﺪﺍ ﺟﻮ = ﻭﺳﺎﻟﻚ ﺍﺳﺮاء ﮐﻨﻨﺪA= 257; ﺑﻤﻌﺮﺍﺟﻬﺎﻯ &#= 65227;ﺮﺷﻰ ﺧﻮﺩ ﺑﺎﺷﻨﺪ. ﭘ= س ﺩﺭﻫﺮﺩﻳﻨﻰ ﻭ&#= 65239;ﻮﻣﻰ ﻭﺍﺻﻠﺎﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺮﺍﺋ&#= 65268;ﻞشده ﻭﻣﺤﺒﻮﺏ ﺧﺪﺍ &= #65259;ﺴﺘﻨﺪ. ﻭﺍلاّ ﺑﻨﺎﻡ A= 261; ﺍﺩﻋﺎ ﮐﺴﻰ ﻣﺤ&= #65170;ﻮﺏ ﺧﺪﺍ ﻧﻴﺴﺖ ﭼﻪ = ﺍﻟﻤﺎﻥ ﻧﺎﺯﻯ ﺑﺎﺷﺪ، &#= 65267;ﺎ ﺍﻳﺮﺍﻧﻰ ﻭ ﺍﻣ&= #65198;ﻭﺯﻩ ﻣﻠّﺘﻰ ﺭﺍ ﻧﻤ&#= 65264; ﻳﺎﺑﻴﻢ، ﮐﻪ ﺧ&#= 65262;ﺩﺭﺍ ﻣﺤﺒﻮﺏ ﺧﺪﺍ ﻭ = ﺑﺮﺗﺮ ﻧﺪﺍﻧﺪ. ﭼﻮﻥ ﺩ= ﺭ ﻳﮑﻰ ﺍﺯ ﺍﻣﻮﺭ = ﺟﻬﺎﻧﻰ ﭘﻴﺸﺮﻓﺘﻪ ﺍﺳ&#= 65174;. ﭼﻪ ﺗﮑﻨﻮﻟﻮﮊ&#= 65263; ﮊﺍﭘﻨﻰ ﻭﺍﺩﺑ&#= 65268;ﺎﺕ ﺍﻳﺮﺍﻧﻰ ﻭ ﻓﺮ&= #65165;ﻧﺴﻮﻯ،ﻭ ﻳﺎ ﺩﻳﮕﺮ ﺍﻣﺘ&= #65268;ﺎﺯﺍﺗﻰ، ﮐﻪ ﺩﺭ ﻗﻮﻣﻰ ﭘ= ﻴﺪﺍ ﻣﻰ ﺷﻮﺩ. ﺍﻳﺮﺍ= ﻧﻴﺎﻥ ﺍﺭﻳﺎﺋﻰ ﺷﺪﻩ &= #65261; ﻫﺨﺎﻣﻨﺶ ﮔﺮﺩ&#= 65267;ﺪﻩ،ﻭﺭﺳﻴﺪ᥽= 7; ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﺍﻟﻬﻰﻫﺴﺘﻨﺪ. &= #65199;ﺭﺩﺷﺘﻴﺎﻥ ﻗﺪﻳﻢ ﺁﺭﻳﺎﺋ&#= 1740; ﺒﺎ ﺷﻬﻮﺩ ﭼﻬﺎ&= #65197;ﻡ ﻧﻮﺭﻣﺮﺗﻀﻮﻯ= 548;ﺍﻳﻠﻴﺎ ﻭﻋﺮﺵ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﭘﻨ= ;ﺠﻢ ﻣﺼﻄﻔﻮﻯ. ﻭﻟﻰ = ﺩﻳﮕﺮﺍﻥ ﺭﺳﻴﺪﻩ ﺑﻌﺮﺵ &= #65197;ﺣﻤﺎﻥ ﭼﻪ ﺍﻳﺮﺍﻧﻰ ﺑ&= #65166;ﺷﻨﺪ،ﮐﻪ ﺍﮐثرﺍ ﻫﻢ ﻫﺴ= 5176;ﻨﺪ،ﻭ ﻳﺎ ﺍﺯ ﻫﺮ ﻣﻠّ&= #65174; ﺩﻳﮕﺮ،ﺑﺎﺯ ﺁ= 5197;ﻳﺎ ﺷﺪﻩ ﻭﺑﺨﺪﺍ ﺭ&= #65203;ﻴﺪﻩ،ﻭ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﻭﺗﻨﻬ&= #65166; ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻧﮋﺍﺩ ﺁﺭﻳﺎﺋﻰ ﻗﺪﻳ&#= 65250; ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﭘﻨﺞ ﻳﺎ ﺷﺶ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﮔﺬﺷﺘﻪ،= 5169;ﺮﺣﺴﺐ ﻧﻘطه اﻯ ﮐﻪ ﺍ= 5239;ﺎﻣﺖ ﺑﻌﺪ ﺍﺯ ﻣﻬﺎﺟ&= #65198;ﺕ ﻣﻴﮑﺮﺩﻧﺪ،ﺑA= 228;ﻘﻴﺪﻩ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﭘﻨﺞ ﺷﺎﺧﻪ ﺍﺻﻠﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻭﻫﺮﮐﺪﺍﻡ ﻣﺘ&#= 65228;ﻠّﻖ ﺑﻴﻚ ﻫﺰﺍﺭﻩ ﺗ&= #65166;ﺭﻳﺨﻰ،ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺟﺪﻳﺪﺗﺮ. ﺩﺭﺍ&= #65197;ﻭﭘﺎ ﺍﺳﻠﺎﻭﻫﺎ ﻭ ﺍ&= #65255;ﮕﻠﻮﺳﮑﺴﻮﻧA= 260;ﺎ ﻭ ﮊﺭﻣﻦ ﻫﺎ ﻭ ﻫ= ;ﻨﺪﻳﺎﻥ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ &= #65211;ﻮﻓﻰ،ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳ&= #65174;،ﺧﺎﻙ ﺍﻳﺮﺍﻥ ﺑﺰﺭﮒ &= #65169;ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩﻫﺎﻯ ﮐﻴﻮﻣﺮث ﻭﻣﻴ= 5176;ﺮﺍ ﺑﻮﺩه اﻧﺪ. ﻣﮑ&#= 65166;ﺗﺐ ﺳﻠﻮﮐﻰ ﺭﺑﻄﻰ &= #65169;ﺠﻐﺮﺍﻓﻴﺎﻯ ﻣﺴﮑﻮﻧﻰ ﻭﺣﺘ&#= 65264; ﻧﮋﺍﺩ ﻭﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺮﺗﺮﻯ ﻧﺪﺍﺭ&#= 65193;. ﭼﻮﻥ ﺍﺧﺘﻴﺎﺭ &= #65153;ﺯﺍﺩ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺍﻳﻨﮑﻪ ﺍﺯ ﻭ= ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ،ﻳﺎ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺤ&#= 65264;، ﻣﻨﻈﻮﺭ ﺩﻳﺎﻧ&#= 1578; هاﻯ ﻗﺸﺮﻯ ﻣﺴ= 5248;ﻤﺎﻧﻰ ﻭ ﻣﺴﻴﺤﻰ ﻧﻴﺴ&= #65174;، ﮐﻪ ﻫﺮ ﻳﻚ ﺑﺼﺪ= ﻫﺎ ﻣﺬﻫﺐ ﻣﺘﻀﺎﺩ &= #65193;ﺷﻤﻦ ﻫﻤﺪﻳﮕﺮ ﻫﺴﺘ&#= 65256;ﺪ. ﺑﻠﮑﻪ ﻣﻨﻈﻮﺭ &= #65165;ﺯ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻣﻬﺎﻯ ﮐ&#= 65166;ﺷﻒ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺒﺎﺷﺪ ﻭﺑﻘ&#= 65268;ﻪ ﮐﺎﻣﻠﺎﻥ ﻭ ﺍﻧ&= #65170;ﻴﺎﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻭﻟ= ﻰ ﺍﻟﻌﺰﻣﻬﺎ،ﭘA= 268;ﺎﻣﺒﺮﺍﻥ ﻏﻴﺮ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﻫﺴﺘﻨﺪ ﮐﻪ ﻧﺒ&= #65264;ّ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65261; ﺍﻣﺎﻡ ﺍﻭﻡ ﮐﺮ&= #65193;ﻩ،ﻭﺍﻣّﻰ ﺷﺪﻩ ﻫﺴﺘﻨﺪ. ﻭ= ﻫﺮﻳﻚ ﺍﺯ ﺍﻨﺒﻴﺎ ﺳﺎ&= #65247;ﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #64344;ﻴﺎﻣﺒﺮ ﻭ ﺍﻭﻟﻰ ﺍﻟﻌﺰ&= #65249; ﺑﺮﺗﺮ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺎﻧﺪ، ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺭ= ﺳﻴﺪه ان. ﻭﻟﺬﺍ ﺷﺶ ﮐ&= #65248;ﺎس ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮ&= #65267;ﻢ،ﮐﻪ ﺭﻭﺡ ﺳﺎﻟﻚ،ﺑ= 5166;ﻳﺪ ﺍﺯ ﺑﺘﺮﺗﻴﺐ ﺍ&= #65199; ﻫﻤﻪ ﺍﻳﻦ ﮐﻠﺎ&= #65203;ﻬﺎ، ﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺗ= ﻮﻟﺪ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65198;ﺳﺪ. ﭘس ﮐﺎﻣﻠﺎﻥ ﻣ&#= 65188;ﻤﺪﻯ ﺩﺭ ﭘﻨﺞ ﻭﻟﺎﻳ&= #65174; ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ&= #1548; ﭘﻴﺎﻣﺒﺮ ﺷﺪﻩ &= #65169;ﻮﺩﻧﺪ ﮐﻪ ﺍﻳﻨﻚ ﭘس ﺍ&= #65199; ﺗﺠﺪﻳﺪ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﻗﺒﻠﻰ، ﺑﺸﻬﻮ= 5193; ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺍﻟﮕﻮﻯ ﺍﻳﺪﺁ&#= 65245; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194;. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﺮ= ﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩ، ﺑﻌﺮﺵ ﺭ&#= 65187;ﻤﺎﻥ ﻧﻴﺰ ﺍﺳﺮاء ﻭ= 5251;ﻌﺮﺍﺝ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﺗ= ﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ، ﮐﻪ ﺍﺯ </span><span lang=3DFA style=3D'mso-bidi-= language: FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﻧﺪ. ﮐﻪ ﺃﺷﺮﻑ ﺍﺯ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﻭﺑﺎ</span><span dir=3DLTR></= span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʌ= 59;ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ. ﺁﻧﮕﺎﻩ = ﺑﺎﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;ﺃﻧﺒﻴﺎﻯ ﻗﺒﻠﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﺸ&= #65260;ﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ،ﻭ ﺷﻬ= 5262;ﺩ ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ ﮐﻪ ﻧﻤ&= #65268;ﺪﺍﻧﻴﻢ ﭼﮕﻮﻧﻪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5169;ﻌﻠّﺖ ﺍﺧﺘﻠﺎف ﻤﻌﻴ= 5166;ﺭ ﺳﻨﺠﺶ ﻣﻠﻴّﺘ= 5260;ﺎ ﻭﻧﺎﺳﻴﻮﻧﺎﻟ= 5268;ﺴﻢ،ﺩﺭ ﻧﮋﺍﺩ ﻭﺟﻐﺮﺍ&#= 65235;ﻴﺎ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭﻓﺮﻫﻨﮓ ﻭ A= 203;ﻨّﺘﻬﺎ،ﻭ ﺑﺎ ﺁﺭﺯﻭﻫﺎﻯ &= #65251;ﺸﺘﺮﻙ ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ﺍ= ﻧﻌﮑﺎﺳﻰ ﺍﺯ ﻳﻚ ﻓﺼﻞ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﻣ= ;ﻠّﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65203;ﻠﻮﻙ ﻭﮐﻤﺎﻝ ﻧﻴﺰ،= 5193;ﺭ ﻃﺒﻘﺎﺕ ﻗﺮﺍﺭ &= #65193;ﺍﺭﻧﺪ. ﻭﻫﻤﻪ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺩﺍﺭﺍﻯ ﺗﻤﺎﻳ&#= 65246; ﻓﻄﺮﻯ ﺍﻟﻬﻰ،= 5169;ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65259;ﺴﺘﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺧﻮﺩ = ﺭﺍﺿﻰ ﻧﺒﺎﺷﻨﺪ،ﻭ ﺣ= 5176;ﻰ ﻣﻤﻠﮑﺘﻬﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ ﻭﮔﻴﺎﻫﻰ ﻭﺟﻤ&#= 65166;ﺩﻯ ﻧﻴﺰ ﺍﺯ ﺭﻋﺎﻳ&= #65166;ی ﺨﺪﺍ ﻫﺴﺘﻨﺪ، &#= 65261;ﺮﻋﺎﻳﺖ ﻭﺗﺮﺑﻴت اﻭ،ʌ= 61;ﺍﻭﻟﻴﺎی اﻟﻬﻰ،ﻳﺎ ﻣﺮA= 165;ﺗب ﻤﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65259;ﺮ ﺭﻭح هستند. ﻟ᥷= 6;ﺍ ﺍﻳﻦ ﺗﻔﺎﻭﺗﻬ&#= 65166;،ﻳﻚ ﻣؤﺭﺥ ﺭﻭﻣﺎﻧ= 5176;ﻴﻚ ﺁﻟﻤﺎﻧﻰ ﺭﺍ ﺑ&= #65198;ﺁﻥ ﺩﺍﺷﺖ،ﮐﻪ ﻧﺎ= 5203;ﻴﻮﻧﺎﻟﻴﺴم ﺮﺍ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺍﺗّﺤﺎﺩ &= #64404;ﺮﻭﻫﻬﺎﻯ ﻣﺨﺘﻠﻒ،ﺍﺯ ﺍ= 5235;ﺮﺍﺩ ﻣﺨﺘﻠﻒ ﻭ ﺍﻋﻤ&= #65166;ﻝ ﻭ ﻃﺒﻘﺎﺕ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻣﺨﺘﻠﻒ ﺟﺎﻣﻌ&#= 65258; بداند ﮐﻪ ﺟﺎ᥽= 1;ﻌﻪ ﻣﻮﺭﻭثی ﺧﻮﺩA= 197;ﺍ ﺑﺎ ﺭﻭﺣﻰ ﻣﺸﺘ&= #65198;ﻙ ﺩﺍﺭﻧﺪ. ﻭﺩﺭﺍ&= #65187;ﺴﺎﺳﺎﺕ ﻭﻧﮋﺍﺩ ﻭ ﺯﺑﺎ&= #65253; ﻭ ﻋﺎﺩﺍﺕ ﻣﺸﺘ&= #65198;ﻙ ﮐﻪ ﮐﺎﻣﻠﺎ ﺑﺎ = ﻣﻠﻞ ﻫﻤﺠﻮﺍﺭ ﺗﻔﺎ&#= 65261;ﺕ ﺩﺍﺭﻧﺪ. ﻭﻣﺸﺨ&= #1617;ﺺ ﻫﺴﺘﻨﺪ. ﻭ ﻣﺮﺯ= ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳ&= #65268;ﺎﺳﻰ ﺩﺍﺭﻧﺪ ﺍﻟﺒﺘ&#= 65258; ﺭﻭﺡ ﻣﺸﺘﺮﻙ،= 5165;ﺯ ﻟﺤﺎﻅ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺰﺩﻳﻚ &= #65169;ﻬﻢ ﻭ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐ= ﻪ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭ&#= 65263; ﻭ ﺍﻗﺘﺼﺎﺩ،ﻣ= 5228;ﻴﺎﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺗﻌﻴﻴﻦ ﻃﺒʌ= 40;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳ&#= 65174;. ﻭﭼﻮﻥ ﺳﺮﻣﺎﻳ&#= 65258; ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﺪ= ﻫﻨﺪ،ﺳﻘﻮﻁ ﺍﺯ ﻃﺒﻘﻪ ﺍﺷﺮ&= #65165;ﻓﻰ ﺧﻮﺩ ﻣﻴﻴﺎﺑﻨ&#= 65194;. ﻭ ﻟﺬﺍ ﺳﺮﻣﺎﻳ&= #65258; ﻧﻤﺎﻳﻨﺪﻫﻔﺼ= 5246; ﻧﻮﻋﻰ ﺑﺸﺮﻯ،= 5169;ﺎ ﺩﻳﮕﺮ ﻣﻌﻴﺎﺭ&#= 65259;ﺎﻯ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﻢ ﻧﻴﺴﺖ ﭼﻪ ﺭﺳﺪ = ﺑﻨﺎﺳﻴﻮﺍﻟﻴ= 5204;ﻢ ﻭﻭﻃﻦ ﺍﻟﻬﻰ ﻭ = ﻋﺮﻓﺎﻧﻰ ﻋﺮﻓﺎ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ. ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﻣﺸﺘﺮﻙ ﻫﻢ ﻣﻠ&= #1617;ﺖ ﻫﺴﺘﻨﺪ. ﺑﺨﺼﻮ&= #65209; ﺍﮔﺮ ﻫﻔﺖ</span><span dir=3DLTR></s= pan><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65207;ﻬﻮﺩ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ،ﻳﺎ ﺣ= 5194;ّ ﺃﻗﻞ ﻫﺮ ﻣﮑﺘﺐ = ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰم= 740; ﺮﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ. ﻣﻴﺮﺍث ﺍﺟﺘﻤ= 5166;ﻋﻰ ﺣﻘّﻰ ﻃﺒﻴﻌﻰ &#= 65259;ﻢ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣ&= #65268;ﺮﺍث ﺷﺨﺼﻰ ﺁﻧﻬﺎ ﺩ&= #65197; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍ&= #65173; ﭘﻴﺸﻴﻦ ﺑﺸﺮﻯ&#= 1548;ﭼﻘﺪﺭ ﺷﻬﻮﺩ ﻭ ﮐﻤﺎﻝ = ﺭﻭﺣﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ . ﻫ= ;ﻤﻴﺸﻪ ﺍﻳﻦ ﭘﺮﺳﺶ ﺗﮑ&= #65198;ﺍﺭ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺁ= 5267;ﺎ ﺑﻴﻦ ﻧﺎﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴﻢ ﻭ ﺩﻭﻟﺖ ﭼﻪ ﺭﺍ= ﺑطه اﻯ ﻭﺟﻮﺩ ﺩﺍﺭ&#= 65193;. ﺁﻳﺎ ﻫﺮ ﮔﺮﻭﻩ = ﺍﺟﺘﻤﺎﻋﻰ ﻳﻚ ﺣﮑﻮﻣﺖ ﺑﺎ&= #65267;ﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﻭ ﻳﺎ ﻫﺮ ﺩﻭﻟﺘ= ﻰ ﺑﺎﻳﺪ ﻣﺨﺎﻟﻒ &= #65261;ﻣﻮﺍﻓﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺍﻟﺒﺘﻪ ﺻﺤﺒﺖ ﺍﺯ ﺍﺳﺘ&= #65240;ﻠﺎﻝ ﻭ ﺁﺯﺍﺩﻯ ﺳﻴﺎ&= #65203;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻫ&= #65204;ﺖ،ﻭﻧﻪ ﺍﺳﺘﻘﻠﺎﻝ ﺍﺯ &= #65259;ﺪﻓﻬﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺳﺎ= 5247;ﮑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65169;ّﻴﺎﻥ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﻬﻰ ﺧﻮﺩ A= 197;ﺍ،ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﺳﺘﻘﻠﺎﻝ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﭙس ﺩﻭﻟﺖ ﻣﺴﺘﻘل &#= 65204;ﻴﺎﺳﻰ ﺩﺭ ﺣﮑﻮﻣﺖ ﻧﻔ&= #65262;ﺫ ﺧﺎﺭﺟﻰ ﺑﺮﺗﺮ &= #64344;ﻴﺶ ﻣﻴﺂﻳﺪ،ﮐﻪ ﺩ= 5261;ﻟﺘﻬﺎﻯ ﺩﺳﺖ ﻧﺸﺎﻧﺪﻩ&#= 1548;ﻋﻤﻠﺎ ﺩﻭﻟﺖ ﻧﻴﺴﺘﻨ&#= 65194; ﻧﻤﺎﻳﻨﺪﻩ ﻣﺤ&#= 65248;ﻰ ﻳﻚ ﺩﻭﻟﺖ ﺧﺎﺭ&= #65183;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻣﺎ&= #65255;ﻨﺪ ﺩﻭﻟﺖ ﻳﻚ ﺍﺳﺘ&= #65166;ﻧﺪﺍﺭ ﺗﺎﺑﻊ ﺩﻭﻟﺖ ﻣ&= #65198;ﮐﺰﻯ. ﺑﺮﺧﻰ ﻣﺘﻔﮑّ= 5198;ﻳﻦ ﺗﻨﻬﺎ ﺩﻭﻟﺖ ﺭ&= #65165;ﻣﺴﺘﻘﻞ ﻧﻤﻴﺪﺍﻧﻨﺪ،@= 400;ﻪ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65260;ﻢ ﻣﺮﺗﺒﻂ،ﻭ ﺑﺎ &#= 65197;ﺑﺎﻁ ﻭ ﺑﻨﺪﻫﺎﺋﻰ ﺑ&= #65166;ﺷﻨﺪ. ﺑﻠﮑﻪﺩﻭﻟﺘﻰ &#= 64400;ﻪ ﮔﺮﻭﻫﻬﺎﻯ ﻣﺨ&#= 65176;ﻠﻒ ﺩﺭ ﺯﺑﺎﻥ ﻭ ﺍﺣ= ﺴﺎس ﻣﻠّﻰ ﻭﮔﺬﺷﺘ= 5258; ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ &= #65197;ﺍﻣﻄﺎﻟﻌﻪ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺯﻳﺮﺍ ﺩﺭ ﻫﺮﮔﺮﻭﻩ ﺍ&= #65199; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻠّﻰ ﺩﺭﺣﻤﺎسه ﺁﻧA= 260;ﺎ ﻓﺮﻕ ﭘﻴﺪﺍ ﺷﺪ&= #65257;. ﮐﻪ ﺩﻭﻟﺘﻰ ﺑﺎ&= #65267;ﺪ ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﺩ = ﺁﻭﺭ ﺷﻮﺩ. ﺗﺎ ﺁﻥ ﻗﻮ= ;ﻡ ﺭﺍ ﺑﺨﻮﺩ ﺟﻠﺐ = ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﺩﺭ 1868 نا</spa= n><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴﻢ ﻟﻴﺒﺮﺍﻟﻬﺎ ﺩ&#= 65197; ﺍﻳﺘﺎﻟﻴﺎ ﭘﻴ&#= 65194;ﺍ ﺷﺪ،ﮐﻪ ﺑﺮ ﺗﻤ&#= 65166;ﻡ ﻧﻔﺮﺗﻬﺎﻯﻗﻮ= 5251;ﻰ ﻭﻣﺤﻠّﻰ ﻓﺎﺋ= 5238; ﺷﺪ. ﻭﺗﻔﮑّﺮ ﺑ&= #65268;ﻦ ﺍﻟﻤﻠﻠﻰ ﺭﺍ ﻣ&= #65220;ﺮﺡ ﮐﺮﺩ. ﺩﺭ ﺍﻳﻦ ﻣ= ;ﺮﺣﻠﻪ ﻣﻠّﺖ ﺭﺍﺑﺎ ﮔ&#= 65198;ﻭﻫﻰ ﺗﻮﻟﻴﺪ ﮐﻨﻨﺪ&#= 65257;،ﻭ ﮔﺮﻭﻩ ﻣﺼﺮﻑ ﮐ&= #65256;ﻨﺪﻩ ﺗﻘﺴﻴﻢ ﮐﺮﺩ. ﻭ= ﺑﺮﺍﺩﺭﻯ ﺍﻳﺘﺎﻟﻴﺎﺋﻰ &#= 65261;ﺍﻳﺪﺁﻝ ﻣﺸﺘﺮﻙ ﺩﺍﻧﺴ&#= 65174;. ﻭ ﺩﺭ ﻫﺮ</span><span dir=3DLTR></span><sp= an lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ʋ= 91;ﻴﺮﻯ ﺑﺎﻫﻢ ﺷﺮﻳﻚ ﺑ&= #65166;ﺷﻨﺪ. ﻣﺎﺯﻳﻨﻰ ﺍﻳﻦ &= #65251;ﺘﻔﮑّﺮﻫﻨﻮʋ= 99; ﺩﺭ ﻣﺴﻴﺤﻴّﺖ &#= 65191;ﻮﺩ ﻣﺤﺪﻭﺩ ﺑﻮﺩ،= 5261; ﺷﺎﻳﺪ ﻋﺎﻣﻞ ﻣ&= #65204;ﻴﺤﻴّﺖ ﺭﺍ ﺑﺮﺍﻯ ﺗﻮﺣ&= #65268;ﺪ ﻣﻠّﺘﻬﺎ ﻣﻴﺨ= 5262;ﺍﺳﺖ ﺑﮑﺎﺭ ﮔﻴﺮﺩ. ﮐ= ﻪ ﻫﺪﻑ ﭘﺎﭖ ﻫﺎﻯ = ﺭﻡ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭘﺶ= ﺩﻭﻟﺖ ﺑﺎ ﺷﺮﻁ ﺍﻭﻝ،&#= 65193;ﺍﺭﺍﻯ ﺍﺗﺤﺎﺩ ﻣﻘﺪس &#= 65169;ﺎﻳﺪ ﺑﺎﺷﺪ،ﮐﻪ ﺑﺮ= 5203;ﻤﻴّﺖ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ. = ﮐﻪ ﺍﻟﺒﺘﻪﺍﺗّﺤA= 166;ﺩ ﻣﻘﺪس ﺍﻓﺮﺍﺩ= 548;ﻏﻴﺮ ﺍﺯ ﺍﺗّﺤﺎﺩ ﻣ&#= 65240;ﺪس ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264;ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺑﺮﺍﻯ ﺑﺮﺳﻤﻴ&#= 1617;ﺖ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎ&#= 65255;ﺎﺯ ﺁﻥ ﺩﻭﻟﺖ،ﺷﺮ= 5217; ﺩﻭﻡ ﺩﺍﺷﺘﻦﻣ&#= 65184;ﻤﻮﻋﻪ ﺍﺻﻮﻝ ﺩﻳﻨﻰ ﻭ = ﺍﺧﻠﺎﻗﻰ ﻭ ﺳﻴﺎﺳﻰ ﺍﺳﺖ.= ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﺍﻳﺪﺋﻮ&#= 65247;ﻮﮊﻯ ﺩﻳﻨﻰ ﻳﺎ ﺳﻴﺎ&= #65203;ﻰﻭﺣﺰﺑﻰ. ﻭ ﺍﻟّﺎ ﺑﺪﻭﻥ &= #65165;ﻳﻦ ﺩﻭ ﺷﺮﻁ،ﻋﻤﻠ= 5268;ّﺎﺕ ﺷﻮﺭﺵ ﻭ ﺳﺴﺖ ﺑ= ﻮﺩﻥ ﻣﻔﻬﻮﻡ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65251;ﻠّﺖ ﻭﺩﻭﻟﺖ ﺑﺮﻗﺮ&#= 65165;ﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻣ= ﺎﺯﻳﻨﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻫﻤﻴﻦ ﻣﻔﻬʌ= 62;ﻡ ﺩﻭﻟﺖ ﺭﺍﺩﺭﮐ&#= 65246; ﺍﻧﺴﺎﻧﻴّﺖ ﺻ= 5166;ﺩﻕ ﺩﺍﻧﺴﺖ. ﺯﻳﺮﺍ = ﻣﻠﻞ ﺍﻓﺮﺍﺩﻯ ﺍﺯ ﺍ&= #65255;ﺴﺎﻧﻴّﺖ ﻫﺴﺘﻨﺪ. ﻭﺑﺎ ﻓ= ﺼﻮﻝ ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﻳ&= #65242; ﻧﻮﻉ ﺑﺸﺮﻯ، ﻭ&#= 65175;ﺎﺣﺪﻭﺩﻯ ﻧﺰﺩﻳﮑﻰ ﻧﻮﻋ&#= 65264;،ﻭ ﻧﻪ ﻭﺍﻗﻌﺎ ﺗﻘ&= #65198;ّﺏ ﻣﺎﻫﻮﻯ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻓﺮﺍﺩ. <span style=3D'mso-spacerun:yes'> </span>ﭘس ﺩﺭ &#= 65187;ﻘﻮﻕ ﻣﺴﺎﻭﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺴﺘﻨﺪ،ﻭﻟﻰ ﻋﻤﻠﺎ ﺭﻋﺎﻳﺖ &= #65187;ﻘﻮﻕ ﻧﻤﻴﺸﻮﺩ. ﻣﮕﺮ = ﺑﺎ ﻗﺎﻧﻮﻥ ﻭ ﺍﺟﺮ&= #65165;ﻯ ﻋﺎﺩﻟﺎﻧﻪ ﺁﻥ&#= 1548;ﮐﻪ ﮐﻤﺘﺮ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﻭﺣﻘﻮﻕ ﺍﻓﺮﺍ&#= 65193; ﺑﺮ ﺣﺴﺐ ﺩﺭﺟﻪ = ﮐﻤﺎﻝ ﻭ ﺗﺨﺼﺺ ﻭ ﺳﺮﻣ= ﺎﻳﻪ ﻭ ﺗﻠﺎﺵ،ﻭ ﺩﻳ&#= 64405;ﺮ ﺷﺮﺍﻳﻂ ﻣﺪﻳﺮ&#= 65267;ّﺖ ﻭ ﺍﺑﺘﮑﺎﺭ،ﻋ= 5252;ﻠﺎ ﻣﺘﻔﺎﻭت هستند. ﻣﮕﺮ ﺩʋ= 97; ﺣﻖ ﺣﻴﺎﺕ،ﮐﻪ ﻫﻤ= 5258; ﻣﺴﺎﻭﻯ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﭼﻪ ﺍﻧﺴﺎﻥ ﻳﺎ = ﺣﻴﻮﺍﻥ ﻭ ﺣﺸﺮﺍﺕ. ﺯﻳﺮ= ﺍ ﻫﻤﮕﻰ ﺩﺭ ﺣﺎﻝ = ﺯﻧﺪﮔﻰ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﻫﺴﺘﻨﺪ. ﻭ ﻫﻤﻪ= ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻋﺒﻮﺭ ﺗﮑﺎﻣﻞ &= #65197;ﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﺣﻘﻮﻕ ﺩﺭ ﻣﻘﺎ&= #65169;ﻞ ﻭﻇﺎﻳﻒ ﻭﻣﺴؤ= 5247;ﻴّﺖ ﺍﺳﺖ. ﮐﻪ ﻗﺎﻧﻮ= ﻥ ﻣﻴﺘﻮﺍﻧﺪ، ﺍ= 5267;ﻦ ﺗﻔﺎﻭﺕ ﺣﻘﻮﻗ&#= 65264; ﺭﺍ ﺗﻌﻴﻦ ﮐﻨﺪ.= ﻭ ﺍﻟّﺎ ﻋﺎﺩﺕ ﻭ &= #65227;ﺮﻑ ﺟﺎﺭﻯ ﻫﻤﭽﻨﺎ&#= 65253; ﺑﺎﻋث ﺍﺧﺘﻠﺎ= 5233; ﺳﻠﻴﻘﻪ ﻫﺎ،ﻭ= 5193;ﺭ ﺗﻘﺴﻴﻢ ﺣﻘﻮﻕ &= #65251;ﺴﺎﻭﻯ،ﻳﺎ ﻣﺘﻨﺎﺳﺐ ﻫﺮﮐ&#= 1587; ﻣﻄﺮﺡ ﮔﺮﺩﺩ. ﻭ= ﺣﺘﻰ ﻳﻚ ﻧﻈﺎﻡ ﻣﻠّ&#= 65264; ﺩﺍﺧﻠﻰ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﺭﺳﺎﻟﺖ ﻣﻠّﺘ= 5264; ﺑﺮﺍﻯ ﺟﻬﺎﻧﻴ&#= 65166;ﻥ ﺑﺎﺷﺪ. ﺍﮔﺮ ﻣﻨ= ﺸﻮﺭﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﻭ ﻓ= ﺮﻫﻨﮕﻰ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪ&= #65259;ﻨﺪ،ﮐﻪ ﻧﺘﻴﺠﻪ ﻳﻚ ﻓﺼ&= #65246; ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ. ﻣﺎﻧﻨﺪ = ﻣﻨﺸﻮﺭ ﺣﻘﻮﻕ ﺑﺸﺮ ﮐﻮ&= #65197;ُﺵ،ﺑﺎ ﺍﺧﺒﺎﺭﻯ ﮐﻪ ﺍ&= #65199; ﮐﻮﺭﺵ ﺷﻨﻴﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﮐﻪ 25</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'= > </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﻗﺮﻥ</span><sp= an dir=3DLTR></span><span lang=3DFA dir=3DLTR><span dir=3DLTR></span> </span><= span lang=3DAR-SA>ﭘﻴﺶ ﭼﮕﻮﻧʌ= 58; ﻓﮑﺮ ﻣﻴﮑﺮﺩﻩ. ﻭﺩﺭ&= #65183;ﻪ ﻋﻘﻞ ﻭ ﻓﺼﻞ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺍﻭ ﭼﻪ ﺑ= ﻮﺩﻩ. ﺯﻳﺮﺍ ﮐﻮﺭﻭﺵ &= #65255;ﺎﻡ ﺳﻠﻮﮐﻰ ﭘﺎﺩﺷ&#= 65166;ﻫﺎﻥ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﺑﺮﻭﺵ ﺯﺭﺩﺷﺖ &= #65259;ﺨﺎﻣﻨﺶ ﻭﻧﻴﺮﻭﺍﻧﺎ ﻭ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﻣﻴﺮﺳﻴﺪﻧﺪ. ﮐ&= #65258; ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ &= #65255;ﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺍﻳﻠ&#= 65268;ﺎ ﻳﺎ ﺍﻟﻰ ﻭ ﺍﻳﻠ= ﻰ،ﮐﻪ ﻫﻤﺎﻥ ﻧﻮﺭ ﻣﺴ&= #65268;ﺢ،ﮐﻪ ﺑﻌﺪﻫﺎ ﻋﻴﺴﻰ &= #65203;ﺎﻟﮑﻰ ﭼﻨﺎﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﮐﺮﺩ،ﮐﻪ ﻣﺴﻴ= 5186; ﻭﻣﺎﺷﻴﻪ ﻣﻮﺭ&#= 65193; ﺍﻧﺘﻈﺎﺭ ﺷﺪ. ﺯ= ﻳﺮﺍ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65183;ﺪﻳﺪ ﺭﺍ ﮐﺸﻒ ﮐﺮﺩ،&#= 65261;ﺑﺎ ﻋﺮﺵ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;. ﭘﺶ ﻋﻘﻞ ﻭ ﻓﺼﻞ= ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺍ&= #65197;ﺍﺋﻪ ﺩﺍﺩﻩ ﺍﺳﺖ. ﻣﻨ= ﺸﻮﺭ ﺩﻣﮑﺮﺍﺳﻰ ﺭﺍ &= #65255;ﻴﺰ ﻣﻄﺮﺡ ﮐﺮﺩﻧﺪ&#= 1548;ﮐﻪ ﺧﻮﺩ ﺑﻌﺪﻫﺎ ﺭ&= #65227;ﺎﻳت ﺁﻥ ﻧﻴﺰ ﻧﮑﺮﺩ&= #65255;ﺪ. ﺩﻟﻴﻞ ﻋﺪﻡ ﺍﺻ&= #65166;ﻟﺖ ﻧﻘﺶ ﺑﻴﻦ ﺍﻟﻤ&= #65248;ﻠﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺩﺭ ﻫﻤﻪ ﺟﺎﻣﻌ&= #65258; ﻫﺎ، ﻫﻤﻪ ﮔﻮﻧ&#= 65258; ﮔﺮﻭﻫﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﻓﺼﻮﻟﻨﻮﻉ ﺑ&= #65208;ﺮﻯ ﻫﺴﺖ،ﺗﺎ ﮐﺪﺍ= 5249; ﮔﺮﻭﻩ ﻋﻤﻠﺎ ﻓ&= #65198;ﺻﺖ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﺍﻓﺮﺍﺩ = ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ،ﻭ ﺻﺎﺣﺐ ﺳﻄﺢ ﻋﻘ&= #65246; ﺑﺎﻟﺎﺗﺮ ﮐﻪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ،ﻣﻨʌ= 08;ﻮﺭﻫﺎﻯ ﺍﻧﻘﻠﺎﺑﻰ ﺑﺮ&#= 65165;ﻯ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻯ &= #65165;ﺭﺍﺋﻪ ﺑﺪﻫﻨﺪ. ﮐﻪ ﺍﺯ= ﺣﺪﻭﺩ ﻣﻠّﻴﺖ ﻭ ﺩﻭﻟ&#= 65174; ﻭ ﺳﺮﺯﻣﻴﻦ ﻣﺤ&= #65194;ﻭﺩ،ﻭﺍﺭﺩ ﺣﺪﻭﺩ ﺟﻬﺎﻧﻰ &= #64404;ﺮﺩﺩ. ﻋﻤﻠﺎ ﺧﺎﺩﻣﺎ&#= 65253; ﺍﻟﻬﻰ ﺭﻭﻯ ﺯﻣ&= #65268;ﻦ ﻫﺴﺘﻨﺪ. ﻭ ﺑﻘﻮ= ﻝ ﻣﺤﻤﺪ،ﺣﺎﻓﻈA= 166;ﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65261;ﻯ ﺯﻣﻴﻦ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭﺧﻮﺩ ﺍﺯ ﻋﻨﺎ&= #65211;ﺮ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. = ﻟﺬﺍ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺍﻭﻟﺎﺩ ﻭ = ﺭﻋﻴّﺖ ﻭ ﻋﻴﺎﻝ ﺧﺪﺍﻭ&= #65255;ﺪ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﻋﻤﻠﺎ ﻗﺮﺑﺎﻧی ﺠﻬﻞ &#= 65261;ﻣﺸﮑﻠﺎﺕ ﻭﻣﺰﺍﺣﻤﺘﻬﺎ= 5263; ﻣﻠﻞ ﺩﻳﮕﺮ ﻣﻴ&= #65208;ﻮﻧﺪ. ﺍﺻﻄﻠﺎﺣﺎ ﻣﺴ&#= 65268;ﺤﻴﺎﻥ ﻣﺴﻴﺢ ﺭﺍ ﻗﺮﺑ&= #65166;ﻧﻰ ﺷﺪﻩ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻣﻴﺪﺍﻧﻨﺪ. ﻭﻟ&= #65264; ﻧﻪ ﺍﻳﻨﮑﻪ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺪﻭﻥ ﺯﺣﻤﺘﻰ &= #65261;ﺍﺭﺩ ﺑﻬﺸﺖ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺧﺪﺍ ﺷﻮﻧ= ﺪ. ﺑﻠﮑﻪ ﻭﺍﺭﺩ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺟﺪﻳﺪ &= #65261;ﺑﺮﺗﺮ ﻣﺴﻴﺢ ﮔﺮﺩﻧﺪ. = ﻭ ﺗﺎ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65251;ﺴﻴﺢ،ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﻌﺮﺵ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺷﻬﻮﺩ ﺷﺸﻢ ﺧﻮ&= #65193; ﺑﺮﺳﻨﺪ. ﻭ ﺍﺯ ﺍ= ;ﻳﻦ ﻟﺤﺎﻅ ﺷﺎﻫﺪﺍ&#= 65253; ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺑﺎ ﻳﻚ ﺩﺭﺟﻪ ﺑ= ﺎﻟﺎﺗﺮ،ﺑﻌﺮA= 205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﻨﺪ. ﻭ ﻧﻘﺶ ﻧﻤﺎﻳﻨ&= #65194;ﮔﻰ ﺍﻟﻬﻰ ﺧﺪﺍ ﺭﺍ = ﺩﺭﺯﻣﺎﻥ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﺍﺯ ﺑﺮﺗﺮﻯ ﻃﺮ&= #65267;ﻘﺖ ﻣﺴﻴﺢ ﮔﺮﻓﺘﻪ &= #65207;ﺪﻩ. ﻭ ﺩﺭ </span><span lang=3DFA style=3D'mso-bidi-language= :FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﻳ= 5166; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﻳﻦ ﮐﺎﺷﻒ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ، که هž= 5;ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ ﺑﺮﺣﻤ&#= 65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261;ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ</span><span lang=3DAR-SA>، ﮐﻪ ﺍﺯ ﺁﻥ = 4344;س ﺷﺮﺍﻓﺖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﭘﺎﻳﺎﻥ ﻣﻴﻴﺎ&#= 65169;ﺪﻭ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 4344;س ﻣﻠّﺘﻬﺎﺋﻰ ﻣ= 5240;ﺪس ﻭ ﻣﺤﺒﻮﺏ ﺧﺪﺍ = ﻣﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﺧﺪﺍﻭﻧﺪ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭ&= #65197;ﺩﻩ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﮔ= ﺮﻭﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺷﺪﻩ،ﻭﺑﺎﺯﮔA= 208;ﺘﻪ ﺑﺨﻠﻖ ﺩﺭ ﻫﺮ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ. ﻭﺭﺳﻴ&= #65194;ﻥ ﺑﺂﺧﺮﻳﻦ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ. ﭘﺶ ﻳﻬﻮﺩﻳﺎﻥ &= #65165;ﺯ ﺯﻣﺎﻥ ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﻭ ﻣﻮﺳﻰ ﺗﺎ ﻣﺴ= ﻴﺢ،ﺗﺎ ﻭﻗﺘﻰ که ﺴﺎﻟ= 5242; ﺍﻟﻬﻰ ﺑﻮﻟﺎﻳ&#= 1578; ﺎﺑﺮﺍﻫﻴﻢ ﻓﺮ&#= 65199;ﻧﺪ ﺍﻟﻬﻰ ﺁﺯﺭ ﺯﺭ&= #65193;ﺷت ﺒﻮﺩه اﻧﺪ. ﺑﻤ&#= 65198;ﺍﺗب ﺸﻬﻮﺩﻯ ﺯﺭﺩﺷ&#= 65174; ﻧﻮﺭ ﺍﻳﻠﻴﺎ ﻳ&= #65166; ﺷﻬﻮﺩ ﻣﺮﺗﻀﻮ&#= 65263;، ﺩﺭ ﺗﺴﻤﻴﻪ ﻣﺤ&= #65252;ﺪﻯ ﺑﺎﺷﻨﺪ. ﺑﺮﮔﺰ&= #65267;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 1607; اﻧﺪ. ﻭ ﻧﺴﺒﺖ ﺑ= ﻤﻠﻞ ﻗﺒﻠﻰ،ﻭ ﺣﺘﻰ &#= 64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻗﺒﻠﻰ ﺑ&= #65262;ﺩﺍ ﺑﺮﺗﺮی ﺸﺮﺍﻓ= 5174; ﻭ ﺍﻟﻮﻫﻴّﺖ ﺩ&#= 65165;ﺭﻧﺪ. ﻭ ﺍﺧﺘﺼﺎﺹ ﺑﻴ&= #65242; ﻗﻮﻡ ﻭﻧﮋﺍﺩ ﻧ&= #65194;ﺍﺭﺩ. ﺍﮔﺮ ﺍﮐثرﻳﺖ = 5153;ﻧﺎﻥ ﻣﻌﻤﻮﻟﺎ ﻏﻴﺮ &= #65203;ﺎﻟﻚ ﺑﺎﺷﻨﺪ، ﮐﻪ ﺍ&#= 64400;ﻨﻮﻥ ﻧﻴﺰ ﺩﺭ ﺑﻴﻦ ﻳ= ﻬﻮﺩﻳﺎﻥ ﻭ ﺣﺘﻰ ﭘﻴﺮﻭﺍ&= #65253; ﺗﻤﺎﻣﻰ ﺍﺩﻳﺎ&#= 65253; ﻭﻣﺬﺍﻫﺐ ﻣﻰ ﺑ&= #65268;ﻨﻴﻢ، ﮐﻪ ﺳﺎﻟﻚ ﺍﻟﻬ&= #65264; ﻧﻴﺴﺘﻨﺪ،ﻣﮕA= 198; ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ&#= 65263; ﺍﺯ ﺍﻧﺴﺎﻨﻬﺎ&#= 65263; ﻋﺎﻗﻠﺘﺮ ﻭ ﻋﺎ&= #65207;ﻖ ﻭ ﻋﺎﻣﻞ ﺑﺨﻮﺍ&= #65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ. ﮐﻪ ﺍ= ﮔﺮ ﺳﺎﻟﻚ ﺍﻟﻬﻰ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺒﺎﺷﺪ، ﻧ᥽= 2;ﻰ ﺗﻮﺍﻧﻨﺪ ﻣﻘﺪ&#= 1587; ﺑﺎﺷﻨﺪ. ﻭ ﺑﺮﺍ= ﻯ ﺟﻬﺎﻧﻴﺎﻥ ﻣﺴ&#= 1572;ﻟﻴّﺖ ﺍﺣﺘﺮﺍﻡ ﻭﺗﻘ&#= 65194;س ﺁﻧﻬﺎﻧﻴﺴﺖ. ﭼ&= #65258; ﺭﺳﺪ ﮐﻪ ﺗﻘﻠﻴ&= #65194; ﻭﺩﺳﺘﻮﺭ ﺩﻳﻨ&#= 65264; ﺑﮕﻴﺮﻧﺪ. ﮐﻪ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻫﻤﻪ ﻣﺬﺍﻫﺐﻣ&#= 65268;ﮑﻨﻨﺪ. ﻭﻣﺮﺩﻡ ﺟﻬﺎﻥ &= #65255;ﻴﺰ ﺣﺘﻰ ﻣﺴؤﻟﻴّA= 176;ﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺯ&= #65251;ﺎﻥ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺭ&= #65255;ﺪ. ﻣﮕﺮ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﺎ<= /span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺁﻧﻬﺎ. ﺯﻳﺮA= 165; ﺍﻧﺴﺎﻧﻬﺎ ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ&#= 65203;ﻠﻮﻙ ﻧﻴﺰ ﺁﺯﺍﺩﻧﺪ. = ﻭﻟﻰ ﺑﺎ ﺣﻔﻆ ﻣﺴؤﻟ&#= 65268;ّﺖ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻣ&= #65184;ﺎﺯﺍﺗﻬﺎﻯ ﻓﻄﺮﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ.= ﻭﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻣﺴﻴﺤﻴﺎﻥ ﺑ&= #65228;ﺪ ﺍﺯ ﻳﻬﻮﺩﻳﺎﻥ &= #65255;ﻴﺰ ﺗﻘﺪس ﻭ ﺑﺮﺗﺮ&#= 65263; ﻭ ﺷﺮﺍﻓﺘﻰ ﺑﺮ = ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍﺭﻧﺪ،ﺍﮔA= 198; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻧ&= #65170;ﺎﺷﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻋﻨﻮ&= #65165;ﻥ ﺣﺰﺏ ﺍﻟﻠﻪ ﻭﻣ&= #1572;ﻣﻦ ﻭ ﺑﻬﺮ ﻣﺬﻫﺒﻰ = ﺑﺮﺧﻮﺩ ﺑﮕﺬﺍﺭﻧﺪ. ﭼﻪ = ﺭﺳﺪ ﮐﻪ ﺁﺧﻮﻧﺪﻯ ﺷ&= #65268;ﻌﻰ ﻳﺎ ﺳﻨّﻰ ﻭ ﻏﻴ&= #65198;ﻩ،ﺁﻳﺖ ﺍﻟﻠﻪ ﻭ ﻋﻠﺎﻣ&= #65174; ﺧﺪﺍ،ﻭﺣﺘﻰ ﺗ= 5184;ﻠّﻰو روح ﺧﺪﺍ ﺑﻮﺩA= 257; ﺑﺎﺷﺪ،ﻋﻨﻮﺍA= 255;ﻰ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺑ&= #65198; ﺧﻮﺩﺷﺎﻥ ﻣﻴﮕ&#= 65196;ﺍﺭﻧﺪ ﮐﻪ ﺍﮔﺮ ﻳﻚ ﭘﺎ= ﭖ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ&#= 65207;ﺎﻥ ﺑﺮ ﻣﻰ ﮔﺰﻳﻨﻨ&= #65194;، ﺍﻳﻨﺎﻥ ﺩﻩ ﻫﺎ = ﺁﻳﺖ ﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﻫﺮﻳﻚ ﻭﺍﺗﻴﮑ&#= 65166;ﻥ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﺁﻳﺖ ﺍﻟﻠﻪ ﺗﻨﻬﺎ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻫﺴﺘﻨﺪ&#= 1548;ﺑﺨﺼﻮﺹ ﻣﻘﺎﻡ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﺣﺴﻨﻰ،ﺑﺮﺗﺮA= 267;ﻦ ﺩﺭﺑﻴﻦ ﺩﻳﮕﺮ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻪ ﻫﺮﭼ&= #65258; ﺧﻮﺑﺎﻥ ﻫﻤﻪ ﺩ&= #65165;ﺭﻧﺪ ﺍﻭ ﺑﺘﻨﻬﺎﺋﻰ &= #65193;ﺍﺭﺩ. ﺗﺎﺯﻩ ﺍﻳﻦ ﻣﻘ&= #65166;ﻡ ﺣﺴﻨﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ،ﻭﺣﺘﻰ = 5251;ﻘﺎﻡ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺯ&= #65255;ﺪﻩ ﻫﺮ ﺯﻣﺎﻥ،ﮐﻪ &#= 65251;ﻌﻤﻮﻟﺎ ﮔﻢ ﻧﺎﻡ ﺍﺳﺖ،&#= 65261;ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﻣﺮﮒ،ﻣﻘﺎ= 5249; ﺧﻮﺩﺭﺍ ﺑﺎﻏﻴ&#= 65170;ﺖ ﮐﺒﺮﺍﻯ ﺧﻮﺩ ، &= #65169;ﺠﺎﻧﺸﻴﻦ ﺩﻳﮕﺮﻯ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﺁﻏﺎﺯ ﻏﻴﺒ&= #65174; ﺻﻐﺮﺍﻯ ﺟﺎﻧﺸ&#= 65268;ﻦ ﺍﺳﺖ. که ﺨﺪﺍﻭ&#= 65255;ﺪ ﺍﺯ ﺑﻴﻦ ﺩﻳﮕﺮ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻣﺎﻥ ﺍ&= #65255;ﺘﺨﺎﺏ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65227;ﻠﺎﻣﺖ ﺍﻟﻬﻰ ﻭ ﺑﺎﺯﮔ&= #65208;ﺘﻪ ﺍﺯ ﺣﺞ ﺃﮐﺒﺮ ﻧ= ﻮﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮش ﺮ&= #65187;ﻤﺎﻥ،ﻭﻗﺎﺑʌ= 46; ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺳﺎﻟﮑﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ، ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #65153;ﻧﻬﺎ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﭘس ﻣﻠّﺘﻬﺎﺋA= 264; ﺗﻌﺎﻟﻰ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ، ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺗﺎﺯﻩ ﻧﻔس ﺑﺂ&#= 65255;ﻬﺎ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭﺍﻟّﺎ ﻳﻚ ﻗﻮﻡ ﻭﺟﺎم&#= 1593;ه اﻯ،ﻳﮑﺠﺎ ﻣﻘA= 166;ﻣﺎﺕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺍﺯ ﺩﺳ= ﺖ ﻣﻴﺪﻫﻨﺪ. ﻭ ﺍﻭ= ﻟﺎﺩﺷﺎﻥ ﺍﮔﺮ ﺑﺪﺗﺮ ﺍﺯ = ﭘﺪﺭﺍﻥ ﻧﺒﺎﺷﻨﺪ، ﺣﺘ= 5252;ﺎ ﺑﻬﺘﺮ ﻧﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ،ﮐﻪ ﺍﺯ ﮐ&#= 65262;ﺯﻩ ﻫﻤﺎﻥ ﺗﺮﺍﻭﺩ &= #64400;ﻪ ﺩﺭ ﺍﻭﺳﺖ . ﻭ ﺑᥴ= 6;ﻟﺄﺧﺮﻩ ﭘس ﺍﺯ ﻣﺤﺎﻓظ= 607; کاﺭﺍﻥ ﻣﺬﻫﺒA= 264; ﻗﺸﺮﻯ،ﻭﻟﻴﺒA= 198;ﺍﻟﻬﺎﻯ ﺁﺯﺍﺩﻯ ﺧﻮﺍﻩ &= #65193;ﻳﻨﻰ،ﻧﻮﺑﺖ ﺷﻨﺎﺧﺖ ﻋﺼﺮ ﮐ&= #65166;ﺭ ﮔﺮ ﺻﻨﻌﺘﻰ ﺭﺳ&= #65268;ﺪ،ﮐﻪ ﺧﻮﺩ ﺩﺍﺭﺍﻯ ﻓ&= #65248;ﺴﻔﻪ ﻫﺎﻯ ﺯﻣﺎﻥ ﺗﺎ&= #65199;ﻩﺍﻯ ﺍﺳﺖ. ﻭ ﻫﻨﻮﺯ ﻧ= ;ﻴﺰ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭﺑﺎﻳﺪ ﻫﺪﻓﻬﺎﻯ ﺁﻧﺎ&#= 65253; ﺭﺍ ﺑﺮﺭﺳﻰ ﮐﺮ&= #65193;. ﻓﻠﺴﻔﻪ ﺻﻨﻌﺘ&#= 65264;ﻧﻪ ﭼﻴﺰﻯ ﺩﺭ ﺣﺪﻭ&= #65193; ﻣﻨﺎﻓﻊ ﻣﺤﺎﻓ&#= 65224;ﻪ ﮐﺎﺭﺍﻥ،ﻳﺎ ﺁ= 5199;ﺍﺩﻯ ﺧﻮﺍﻫﺎﻥ ﺩﻳﻨ&#= 65264;،ﮐﻪ ﻣﺬﺍﻫﺐ ﻭﮐﻠﻴ&#= 65204;ﺎﻫﺎ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ &= #65261;ﻳﺎﺁﺯﺍﺩﻯ ﺧﻮﺍﻫﺎﻥ ﺳﻴﺎ&#= 65203;ﻰ،که ﺒﺪﻣﮑﺮﺍﺳﻰ ﻫ&#= 65166;ﻯ ﺍﻣﺮﻭﺯ ﺭﺳﻴﺪ&#= 1607; اﻧﺪ. ﻧﺴﻞ ﺟﺪﻳ&= #65194;ﻯ ﺍﺯ ﮐﺎﺭﮔﺮﺍﻥ &= #65211;ﻨﻌﺘﻰ ﻭ ﻣﺘﺨﺼﺺ ﭘﻴﺪ&= #65165; ﺷﺪﻧﺪ، ﮐﻪ ﻧﺎ&#= 65249; ﺯﺣﻤﺘﮑﺸﺎﻥ ﻳ&#= 65166; ﭘﺮﻭﻟﺘﺎﺭﻳﺎ= 548;ﻭ ﺍﮐثرﺍ ﺍﻳﺪﺁA= 247;ﻴﺴﺖ ﻣﺬﻫﺒﻰ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﻃﺒﻘﻪ ﻣﺘﻮﺳﻂ &= #65183;ﺎﻣﻌﻪ،ﺑﺮﺧʌ= 48;ﺎﻑ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻣﺤﺎﻓظه کاﺭﺍﻥ،ﺩﺭ ﺍʌ= 39;ﻠﻴّﺖ ﻭﻟﻰ ﺑﺎ ﻗﺪﺭﺕ = ﺍﺗﺤﺎﺩﻯ ﻧﻴﺮﻭﻣﻨﺪ ﺑﻮ&#= 65193;ﻧﺪ. ﮐﻪ ﺗﻮﺍﻧﺴﺘﻨ&#= 65194; ﺑﺎ ﺍﻗﻠﻴّﺖ ﺧ&#= 65262;ﺩ،ﺣﺪّ ﺃﮐثر ﺗﺄثیرﺍ= ;ﺕ ﺭﺍ ﺑﮕﺬﺍﺭﻧﺪ. = ﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ &= #65165;ﺯ ﻓﻠﺴﻔﻪ ﺁﺯﺍﺩ&#= 65263; ﻫﺎﻯ ﻓﺮﺩﻯ،ﻭ &#= 64344;ﻴﺸﺮﻓﺘﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ،ﮐA= 258; ﻟﻴﺒﺮﺍﻟﻬﺎﻯ &#= 65203;ﻴﺎﺳﻰ ﻣﻴﮕﻔﺘﻨﺪ ﻣﺨ&#= 65166;ﻟﻔﺖ ﮐﺮﺩﻧﺪ. ﻭ ﻳﺎ ﺩ= ;ﺭ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ &= #65165;ﺟﺮﺍﺋﻰ،ﻭﺷʌ= 28;ﺎﺭﻫﺎﻯ ﺭﺳﻤﻰ ﺩﻭﻟﺘﻬ&#= 65166; ﻭ ﻗﺪﺭﺗﻬﺎ ﺍﺧ&= #65176;ﻠﺎﻑ ﻧﻈﺮ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﺍﺩﻧﺪ. ﮔﺮﭼﻪ ﮔﺮﻭﻫﻰ &= #65255;ﻴﺰ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑ&#= 65262;ﺩﻧﺪ،ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ &= #65191;ﻮﺩ ﺣﺮﻓﻰ ﺑﺰﻧﻨﺪ&#= 1548;ﻭ ﺗﻨﻬﺎ ﻣﻌﺘﺮﺽ &= #65261;ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ. ﺩﻭﮔﺮ&= #65261;ﻩ ﻋﻤﺪﻩ ﺍﺯ ﺍﻳﺪ&= #65153;ﻟﻴﺴﺘﻬﺎﻯ ﺟﺎﻣﻌﻪ ﮐﻪ ﻣﺬ&= #65259;ﺒﻰ ﻳﺎ ﻋﺮﻓﺎﻥ ﻧﻈ&= #65198;ﻯ ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺍ&= #65207;ﺘﻨﺪ،ﻳﮑﻰ ﮔﺮﻭﻩ ﮐﺸﻴﺸﺎ&#= 65253;،ﻭ ﺩﻳﮕﺮﻯ ﺩﻣﮑﺮ&#= 65165;ﺗﻬﺎ ﺑﻮﺩﻧﺪ. ﮐﻪ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺍﺯ ﻳﻚ ﻣﺨ= ;ﺮﺝ ﻣﺸﺘﺮﻙ ﻫﻤﻪ ﺻ&= #65188;ﺒﺖ ﻣﻴﮑﺮﺩﻧﺪ. ﮐﺸ&= #65268;ﺸﺎﻥ ﺷﻌﺎﺭ ﻧﻈﺎﻡ ﺁ&= #65235;ﺮﻳﻨﺶ ﺷﺮ ﺭﺍ ﻣﻴﮕﻔﺘ&= #65256;ﺪ،ﮐﻪ ﻧﻈﺮ ﺧﺪﺍ ﺭﺍ ﺭ= ﻋﺎﻳﺖ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻭ ﮔﺮﻭﻩ ﺩﻣﮑﺮﺍ&#= 65175;ﻬﺎﻯ ﺳﻮﺳﻴﺎﻟﻴﺰﻡ &#= 65193;ﻣﮑﺮﺍﺗﻴﻚ ﺭﺍ ﻣﻴﺨﻮﺍﺳﺘ&#= 65256;ﺪ،ﻭ ﮔﺮﻭﻫﻰ ﻧﻴﺰ ﺑ&= #65228;ﻠﻢ ﺍﻗﺘﺼﺎﺩ ﺳﻴﺎ&#= 65203;ﻰ ﮐﻠﺎﺳﻴﻚ ﭘﺮﺩ&#= 65165;ﺧﺘﻨﺪ ﻭ ﺍﺯ ﻓﻘﺮ ﻭﺭﻧ= ﺠﻬﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺍﻃﺮ&#= 65165;ﻑ ﮐﺎﺭﺧﺎﻧﻪ ﻫﺎ &= #64404;ﻔﺘﻨﺪ. ﻭ ﺑﺤﺮﺍﻧﻬﺎﻯ &= #65165;ﻗﺘﺼﺎﺩﻯ ﻧﻈﺎﻡ ﺻﻨﻌﺘﻰ &= #65169;ﻴﺸﺘﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺷﺪ، ﻭ ﺑﻴﺸʋ= 76;ﺮ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﮔﺮﻓﺖ. ﻭ ﺍﻳﻨﮑ= ﻪ ﭼﺮﺍ ﺩﺭ ﺍﻳﻦ ﻋ= ﺼﺮ ﺻﻨﻌﺘﻰ،ﺭﻭﺡ = 5255;ﺎﺳﻴﻮﻧﺎﻟﻴ᥸= 4;ﻢ ﻭ ﻋﺎﻃﻔﻪ ﻣﻠّ&#= 65264; ﺿﻌﻴﻒ ﮔﺮﺩﻳﺪ&#= 65257; ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﻴﺴﻤﻮﻧﺪﻯ ﺳﻮﻳﺴﻰ،ﺍﺯ ﻧ= 5224;ﺎﻡ ﺭﻗﺎﺑﺖ ﺁﺯﺍﺩ &= #65261;ﺍﻗﻌﻰ ﺑﻤﻨﺎﻓﻊ ﺷﺨﺼ&#= 65264;،ﻭ ﺳﻮﺩ ﻧﺎﻣﺤﺪﻭ&#= 65193; ﮔﻔﺖ. ﺍﻟﺒﺘﻪ ﺭ= ﻗﺎﺑﺖ ﺍﻣﺮﻯ ﻃﺒﻴﻌﻰ&#= 1548;ﻭ ﻧﺘﻴﺠﻪ ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮﺑ&#= 65262;ﻃﻪ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65198; ﺍﺳﺎس ﺳﺮﻣﺎﻳ= 5258; ﻳﺎ ﻣﻘﺪﺍﺭ ﺗﺨ&= #65212;ﺺ ﺑﻮﺩ. ﻭﻟﻰ ﻫﻤﺮ= ﺍﻩ ﺑﺎ ﻧﻴﺮﻧﮓ ﻭﺗ&= #65240;ﻠّﺐ ﻭ ﺳﻮﺩ ﺟﻮﺋﻰ ﺍ= ﻓﺮﺍﻃﻰ ﻭ ﺷﺨﺼﻴّﺖ ﻣﺤ&#= 65248;ّﻰ ﻭﺟﻬﺎﻧﻰ ﻭ ﺍﺳ&= #65176;ﻌﻤﺎﺭ ﮔﺮﻯ ﻫﺎﻯ ﻧﻈﺎ&= #65251;ﻰ ﻭﺳﻴﺎﺳﻰ ﻭ ﺣﺰ&= #65169;ﻰ ﻭ ﺗﺠﺎﺭت ﻴﺒﻮ&#= 65193;ﻧﺪ، ﻭ ﻧﻴﺰ ﻣﺸﮑﻞ ﻏ= ﺎﺭﺕ ﻃﺒﻴﻌﺖ،ﻭﺭﺑA= 262;ﺩﻥ ﻣﻌﺎﺩﻥ ﺑﻘﻴﻤ&#= 65174; ﺍﺭﺯﺍﻥ،ﮐﻪ ﻫ= 5252;ﭽﻨﺎﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎ&#= 65199;ﺍﺭ ﻳﺎﺑﻰ ﺟﻬﺎﻧﻰ&#= 1548;ﺩﺭ ﺭﻗﺎﺑﺖ ﺑﻴﻦ ﺗ&= #65262;ﻟﻴﺪ ﮐﻨﻨﺪﮔﺎﻥ ﻣﺸ&#= 65166;ﺑﻪ. ﺍﻳﻦ ﻣﺘﻔﮑّﺮ &#= 64344;ﻴﺸﻨﻬﺎﺩﺍﺗʌ= 64; ﺩﺍﺷﺖ،ﭼﻮﻥ ﺗ= 5208;ﻮﻳﻖ ﺗﺄﺳﻴس ﺳﻨﺪﻳ= 4401;ﺎﻫﺎ. ﻭﻟﻰ ﻓﺮﺩﺭﻳﻚ &= #65247;ﻴﺴﺖ ﺍﺗﻬﺎﻣﻰ ﺑﺎ ﺗ&= #65184;ﺎﺭﺕ ﺁﺯﺍﺩ ﺗﺠّﺎﺭ &#= 65261; ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﺍ&= #65239;ﺘﺼﺎﺩﻯ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺩ. = ﻭﺧﻮﺍﺳﺘﺎﺭ ﻧﻈﺎﻡ ﻣﻠّﻰ ﺩ&#= 65197;ﺍﻗﺘﺼﺎﺩ ﺳﻴﺎﺳﻰ ﻭﺧﻮﺩ&#= 64400;ﻔﺎﺋﻰ ﻣﻠّﻰ ﺷﺪ. ﻭ ﺑﺮ= ﺍﻯ ﺑﻬﺒﻮﺩ ﺣﺎﻝ ﮐ&= #65166;ﺭﮔﺮﺍﻥ، ﻭﻧﻈﺮﻳﻪ ﺟﺪﻳ&#= 65194;ﻯ ﺑﺮﺍﻯ ﺍﻗﺘﺼﺎ&#= 65193; ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ = ﮐﺸﺎﻭﺭﺯﺍﻥﻭ ﺻﻨﻌﺖ ﺟﺪﻳﺪ، &#= 65261;ﺣﻖ ﺗﻘﺪﻡ ﺷﺮﮐﺘﻬ&#= 65166;ﻯ ﮐﺸﺘﻰ ﺭﺍﻧﻰ،= 5261; ﺗﺠﺎﺭﺕ ﺟﻬﺎﻧ&#= 65264; ﺩﺭﺗﻤﺎﻡ ﺩﻧﻴ&#= 65166;،ﻋﻤﻠﺎ ﺩﺭ ﺭﻗﺎﺑﺖ ﺑﺎ = ﺳﻴﺴﺘﻢ ﺍﻧﮕﻠﻴﺴﻰ ﺷﺪ. = ﻭ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﻭ&= #65235;ﺮﺍﻧﺴﻪ،ﻧﻈʋ= 98; ﻣﺘﻔﮑّﺮﺍﻟﻤA= 166;ﻧﻰ ﺩﻧﺒﺎﻝ ﮔﺮﺩﻳ&#= 65194;. ﻭﺍﻳﻨﻚ ﺍﺯ ﺍﻫ&= #65250; ﺳﻴﺎﺳﺘﻬﺎﻯ ﺍ&#= 65251;ﺮﻳﮑﺎ ﺩﺭ ﺗﻠﺎﺷﻬﺎﻯ &= #65183;ﻬﺎﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻮﺭﻳﻪ ﻋﻨﺎﺻﺮ ﺭﻭﺍﻧ&#= 65264; ﻭ ﺍﺻﺎﻟﺖ ﻓﺮﺩ = ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﮐﺮﺩ&#= 1548;ﻭ ﺩﻧﺒﺎﻝ ﺍﻧﮕﻴ&#= 65200;ﻩﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺩ&#= 1548;ﻭﺑﺠﺎﻯ ﻧﻈﺎﻡ ﺻﻨﻌﺘﻰ &= #65169;ﺮﺍﺳﺎس ﺳﻮﺩ،ﮐﻪ ﻣﻨﺠ= 5198; ﺑﺮﻗﺎﺑﺖ ﻭ ﺟﻨ&= #64403; ﻣﻴﺸﻮﺩ. ﻭ ﺑﻌﺪ= ﻫﺎ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺑ&= #65268;ﺸﺘﺮ ﺗﺄﻳﻴﺪ ﺷﺪ،ﻭ &#= 65255;ﻴﺎﺯ ﺑﺸﺮ ﺍﺳﺎس ﮐﺎ&#= 65197; ﻭﺗﻮﻟﻴﺪ ﮔﺮﺩ&#= 65267;ﺪ. ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ &= #65175;ﻮﻟﻴﺪ ﮐﻨﻨﺪﮔﺎﻥ ﺳﻬ&#= 65250; ﺑﻴﺸﺘﺮﻯ ﻮﺍﺳ&#= 65174;. ﻭ ﻣﺘﻔﮑّﺮ ﺩﻳ&#= 64405;ﺮﻯ ﺍﻳﻦﻧﺘﻴﺠﻪ ﺭ&#= 65165; ﮔﺮﻓﺖ،ﮐﻪ ﺷﮑ= 5204;ﺖ ﺳﻴﺴﺘﻢ ﺍﻗﺘﺼ&#= 65166;ﺩﻯ ﺑﺎﻳﻦ ﺧﺎﻃﺮ ﺑ&= #65262;ﺩ،ﮐﻪ ﺗﺄﻣﻴﻦ ﺁﺯﺍﺩ&#= 65263; ﺍﻧﺴﺎﻥﺭﺍ ﻧﻤ&#= 65264; ﮐﺮﺩ. ﻣﺎﻧﻨﺪ ﺣ= ﻖ ﻣﺎﻟﮑﻴّﺖ. ﺣﻖ &= #65251;ﺎﻟﮑﻴّﺖ ﺑﺎﺯ ﺩﺭ ﻋﻤﻞ ﺷ= ﻌﺎﺭ ﻭ ﺑﺴﺘﻪ ﺑﻘﺪﺭ&= #65173; ﻣﺘﺠﺎﻭﺯﺍﻥ ﺍ&#= 65203;ﺖ. ﻭ ﺗﻨﻬﺎ ﺳﺎﻟﻚ = ﺭﺍﻩ ﺧﺪﺍ ﺍﺳﺖ،ﮐﻪ &#= 65191;ﻮﺩ ﺗﺮﻙ ﻣﺎﻟﮑﻴّ= 5174; ﻭﻫﺮﮔﻮﻧﻪ ﺩﺍ&#= 65207;ﺘن ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ &= #64400;ﻪ ﺳﺒﮑﺒﺎﺭ ﺑﺎﺷ&#= 65194;. ﻭ ﺩﻟﺒﺴﺘﮕﻰ ﺑ&= #65194;ﻧﻴﺎ ﻭﺣﺘﻰ ﺍﻣﺘﻴﺎ&#= 65199;ﺍﺕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺗﻤﺎﻡ ﻭﻗﺖ ﻭ ﺟﻬﺪ ﺑﻔ= ﮑﺮ ﻧﺠﺎﺕ ﺭﻭﺡ ﺧﻮ&= #65193; ﺍﺯ ﮐﺎﺭﻣﺎﻫﺎ&#= 65261; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ،ﻭﮐﺮA= 165;ﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺳﺎﻟﻚ ﺣﺘﻰ = ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺑﺸﺮﻯ&#= 65261; ﺗﻤﺎﻡ ﺁﺭﺯﻭﻫ&#= 65166;ﻯ ﺭﻭﺍﻧﻰ ﻋﻘﺪﻩ &= #65193;ﺍﺭ ﻭﻫﻮﺳﺒﺎﺯ ﺧﻮ&#= 65193;ﺭﺍ ﭼﻨﺎﻥ ﺿﻌﻴﻒ ﻣ&= #65268;ﮑﻨﺪ،ﮐﻪ ﺑﺎ ﻗﺒﻮﻝﻣﺮﮒ &= #65239;ﺒﻞ ﺍﺯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻣﺮﮒ ᥶= 3;ﺎﻥ ﺑﺪﻫﺪ. ﮐﻪ ﺑﺠﺎ= ﻧﺎﻥ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺪ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺯ = ﻧﮕﺮﺩﺩ. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﻬﺘﺮ ﺑﻌﺪﻯ ﻓﻮﻗﺒﺸ&#= 65198;ﻯ،ﺑﺘﺠﺴّﻤﺎ= ;ﻧﺴﺎﻧﻰ ﺭﻭﺣﺎﻟﻘﺪس ﺪ= 5197; ﺭﻭﻯ ﺯﻣﻴﻦﻣﻬ&#= 65194;ﻯ ﻣﻮﻋﺪ ﻣﺤﻤﺪ، &#= 64400;ﺎﺷﻒ ﻧﻮﺭﺭﺣﻤﺎﻥ ﻭ &= #65267;ﺎ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﻣﻬﺪﻭﻯ،ﺑﺘﻮA= 165;ﻧﺪ ﺧﻮﺩﺭﺍ ﻧﻴﺰﺑ&#= 65256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﮐﻪ ﺭﻭﺡ ﻣﺤﻤﺪ = ﻭﻋﻠﻰ ﺍﻭﻟﻴﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65175;ﺴﻠﻴﺴﻢﺷﻮﻧʋ= 94;ﮔﺎﻥ ﺑﻮﻟﺎﻳﺖ ﻣﻬﺪ&#= 65263;،ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ ﺧﻮﺍﻫﻨﺪ &= #65169;ﻮﺩ. ﻣﻨﮑﺮﻳﻦ ﻋﺼﺮ &= #65211;ﻨﻌﺘﻰ،ﺑﺮﺍʌ= 63; ﺑﻬﺒﻮﺩ ﺯﻧﺪﮔ&#= 65264;،ﺣﮑﻢ ﻋﻘﻞ ﻭ ﻣﻨﻄﻖ ﻭ= ﺗﻮﺍﻓﻖ ﺁﺯﺍﺩ،ﺑﺠﺎﻯA= 175;ﻮﺍﻓﻘﻬﺎﻯ ﺟﺒﺮﻳﺪﺭﻧﻈﺮ &#= 65193;ﺍﺭﻧﺪ. ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨ&#= 65264; ﻭ ﻫﻴﻮﻣﻨﻴﺴﺘ&#= 65260;ﺎﻯ ﻃﺮﻓﺪﺍﺭ ﺍﺻﺎ&#= 65247;ﺖ ﺍﻧﺴﺎﻥ ﻭﺍﻧﺴ&#= 65166;ﻧﻴّﺖ،ﺑﻨﺎﻡ ﺧﺪﺍ ﺍﻋﻠﺎﻡ ﺧ&= #65220;ﺮ ﺍﺯ ﻋﻮﺍﻗﺐ ﺍﺻ&= #65166;ﻟﺖ ﻓﺮﺩ ﮐﺮﺩﻧﺪ. ﺯ= ﻳﺮﺍ ﻏﻴﺮ ﻗﺎﺑﻞ ﮐﻨ&= #65176;ﺮﻝ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺮ&= #65165;ﻯ ﻃﺒﻴﻌﺖ ﺍﺷﻴا= 569; ﮔﻮﻧﻬﺎﻯ ﺍﻗﺘ&#= 65212;ﺎﺩ ﺟﻤﻌﻰ ﻗﺎﺋﻞ ﺷ&= #65194;ﻧﺪ. ﺍﻣﺎﺗﻨﻬﺎ ﻣﻮ&#= 65197;ﺩﻯ ﮐﻪ ﻫﻤﻪ ﻣﺨﺎﻟ&= #65236;ﻴﻦ ﻭﻧﻈﺮﻳﻪ ﭘﺮﺩ&#= 65165;ﺯﺍﻥ ﺑﺎ ﺁﻥ ﻣﺘﻔﻖ ﺷ= ﺪﻧﺪ، ﺳﺎﺯﻣﺎﻥ ﺩﺍﺩ&#= 65253; ﮐﺎﺭﮔﺮﺍﻥ ﺩﺭ &= #65203;ﻨﺪﻳﮑﺎﻫﺎﻯ ﮐﺎﺭﮔﺮﻯ که ﺧ= 5262;ﺩ ﻋﺎﻣﻞ ﻣﻬﻤﻰ ﺗ&= #65166;ﺯﻩ ﺑﺮﺍﻯ ﺳﺎﻗﻂ ﮐ&= #65198;ﺩﻥ ﺭﮊﻳﻤﻬﺎﻯ ﺳﻴ&#= 65166;ﺳﻰ ﮔﺮﺩﻳﺪ . ﺍﮔﺴﺖ= ﮐﺎﻧﺖ،ﺩﻧﺒﺎ= 5245; ﺳﻴﺴﺘﻢ ﻋﻠﻤﻰ &= #65169;ﺮﺍﻯ ﺗﺠﺪﻳﺪ ﻧﻈﺮ،= 5193;ﺭ ﺍﻣﻮﺭ ﺟﺎﻣﻌﻪ &= #65169;ﻮﺩ. ﺑﺎﻳﺪ ﺩﻳﺪ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮ ﺩﺭ ﺳﺎﺯﻣ&= #65166;ﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ،ﺑA= 198;ﭼﻪ ﻣﻌﻴﺎﺭﻯ ﺑﺎﺷ&#= 65194;. ﺳﻮﺩ ﺳﺮﻣﺎﻳﻪ &= #65261;ﮐﺎﺭﮔﺮ، ﻳﺎ ﻣﻨﺎﻓﻊ ﻣﻠ&= #1617;ﻰ ﻭ ﺩﻭﻟﺖ،ﻭ ﻳﺎ &= #65251;ﻌﻴﺎﺭﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﻓﺮﺩﻯ،ﻭ &#= 65267;ﺎ ﺑﺪﻧﺒﺎﻝ ﻧﻔﻮ&#= 65195; ﺩﻳﻨﻰ ﻭﮐﻠﻴﺴ&#= 65166; ﻭ ﻣﺬﻫﺐ،ﻭ ﻳﺎ &= #65169;ﺮﺍﺳﺎس ﻧﻈﺮﻳّﺎﺕ ﺗﻮ= 5203;ﻌﻪ ﻃﻠﺒﺎﻥ ﻋﻠﻢ ﻭ&= #65193;ﺍﻧﺶ ﺩﺭ ﺟﺎﻣﻌﻪ،ﺑ= 5192;ﺼﻮﺹ ﺑﺮﺣﺴﺐ ﻋﻠﻢ ﺍ&= #65247;ﺎﺟﺘﻤﺎﻉ ﻣﻴﺒﺎﺷﺪ. ﮐﺎﻧ&= #65174; ﮐﻪ ﺩﻧﺒﺎﻝ ﻋﻠ&= #65250; ﺍﻟﺄﺟﺘﻤﺎﻉ ﺧ&#= 65166;ﻟﺺ ﺑﻮﺩ،ﺻﻨﻌﺖ ﺭ= 5165; ﺩﺭ ﺧﺪﻣﺖ ﻫﺪﻓ&= #65260;ﺎﻯ ﺭﻭﺣﻰ ﻭ ﺗﮑﺎﻣ&= #65248;ﻰ ﻣﻴﺨﻮﺍﺳﺖ. ﮐﻪ = ﺩﺭ</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﻗﺮﻭﻥ ﻭﺳ= ﻄﻰ ﺭﻋﺎﻳﺖ ﻣﻴﺸﺪ. = ﻣﺎﻧﻨﺪ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ &= #65193;ﺭ ﺣﺮﻓﻪ ﻫﺎﻯ ﻣﺨ&= #65176;ﻠﻒ،ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﻫ&= #65170;ﺮﺍﻥ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264;،ﺍﻣﻮﺭ ﻫﻤﻪ ﮔﻮﻧﻪ ﺍﺗ&= #65188;ﺎﺩﻳﻪ ﻫﺎﻯ ﺣﺮﻓﻬﺎﻯ &= #65197;ﺍ ﺍﺩﺍﺭه ﻤﻴﮑﺮ= 5193;ﻧﺪ. ﮔﺮﭼﻪ ﺑﺎ ﺍﻧﺘ&= #65192;ﺎﺑﺎﺕ ﺁﺯﺍﺩ ﻧﻤﻰ ﺑﻮ&= #65193;. ﮔﻮﺋﻰ ﺍﺳﺮﺍﺭ &= #65165;ﻟﻬﻰ ﺩﺭ ﻫﺮ ﺣﺮﻓﻬﺎ&= #65263; ﻫﺴﺖ. ﮐﻪ ﻫﺮﮐس = ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﻧ= ﺸﻮﺩ. ﻭﻟﻰ ﺩﺭ ﻭﺍﻗﻊ = ﺍﻳﻦ ﺍﺳﺮﺍﺭ،ﻫﻤﺎA= 253; ﻣﺘﻮﺟّﻪ ﮐﺮﺩ= 5253; ﮐﺎﺭﮔﺮ ﻭ ﻋﻀﻮ = ﻫﺮ ﺣﺮﻓﻬﺎﻯ،ﺑﺎA= 251;ﻮﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣی &#= 65170;ﻮﺩه اﺳﺖ. ﻭﻟﻮ ﺩﺭ ﻇ= ﺎﻫﺮ ﺑﻌﻨﻮﺍﻥ ﺣﻠﺎ&#= 65245; ﻭﺣﺮﺍﻡ ﻣﺬﻫﺒ&#= 65264; ﺑﻮﺩ. ﻭﻟﻰ ﻫﺪﻓ= ﻬﺎﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65197; ﻭﺭﺍﻯ ﺧﻮﺩ ﺩﺍ&= #65207;ﺖ. ﮐﺎﻧﺖ ﺩﻧﺒﺎﻝ &= #65251;ﻔﺎﻫﻴﻢ ﻋﻠﻤﻰ ﻭ ﻗﻮﺍﻧ&= #65268;ﻦ ﻣﻨﻈّﻢ،ﺑﺮﺍʌ= 63; ﻫﻨﺮ ﺯﻧﺪﮔﻰ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺑﻮﺩ. ﻭﺍﻣﻮﺭ ﺭ= ﻭﺣﻰ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺍ= ﻣﻮﺭ ﻣﺎﺩﻯ ﺟﺎﻣﻌﻪ &= #65251;ﻴﺪﺍﻧﺴﺖ. ﻭ ﺑﻴﻦ ﺩﺍﻧﺶ ﻭ= ﻣﻨﺎﻓﻊ ﻭ ﻋﻠﻢ ﺑﺎﺻﻨﻌ&= #65174; ﻭ ﻋﻘﻞ ﺑﺎ ﻗﻠﺐ= ﺭﺍ ﺑﺘﻮﺍﻧﺪ ﺗﻮﺍ&#= 65235;ﻖ ﺑﺪﻫﺪ. ﮔﻮﺋﻰ ﺍ= ﻣﻮﺭ ﺭﻭﺣﻰ ﻭ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻣ= ﺘﺎﻓﻴﺰﻳﮑﻰ ﻭ ﺍﻟﻬﻰ ﻭﻭﺍﺑ&= #65204;ﺘﻪ ﺑﻔﺼﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺮﺗﺮ ﺍﺳﺖ ﮐﻪ = ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺑﺎﻣﻮ&#= 65197; ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ = ﻭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮ ﻧﻴﺴﺖ. ﮐﻪ ﻋ= ;ﻘﻠﻬﺎ، ﻳﮑﺴﺎﻥ ﻗﺪﺭﺕ &= #65193;ﺭﻙ ﻧﺪﺍﺭﻧﺪ . ﻭﻯ ﺑ= ;ﺪﻧﺒﺎﻝ ﺳﻴﺴﺘﻤﻰ ﺍﺯ ﻓ&= #65248;ﺴﻔﻪ ﻣﺸﺒﺖ ﭘﻮﺯﻳﺘ&#= 65262;ﻳﺴﻢ ﻭﺩﻳﻨﻰ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺑﻮﺩ،ﮐﻪ ﺑﺮﺍ= 5203;ﺎس ﻓﺪﺍﮐﺎﺭﻯ ﺑﺎ&#= 65207;ﺪ ﻧﻪ ﻣﻨﺎﻓﻊ ﺷﺨ&= #65212;ﻰ. ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﺟ&= #65194;ﻳﺪ،ﻫﻤﺎﻥ ﻗﺪﺭ ﮐﻪ ﺍﺻﺎﻟ&= #65174; ﺍﻭ ﺷﺎﻳﻊ ﺑﻴﻦ = ﻣﺮﺩﻡ ﻣﺸﻬﻮﺩ ﺷﺪﻩ ﺑ&= #65262;ﺩ،ﺍﻓﮑﺎﺭ ﺍﮔﺴﺖ ﮐﻮﻧﺖ ﻫ&= #65252;ﭽﻨﺎﻥ ﺍﻳﺪﺁﻝ ﻭ ﺁﺭﺯ&= #65261; ﺑﺎﻗﻰ ﻣﺎﻧﺪ. ﻭ= ﻧﻈﺮ ﻃﺒﻘﻪ ﮐﺎﺭﮔﺮ &= #65197;ﺍ ﺟﻠﺐ ﻧﮑﺮﺩ. ﮐﺎ= ﺭﮔﺮ ﻣﻴﺨﻮﺍﻫﺪ ﺷﮑ&#= 65250; ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪ&= #65165;ﻥ ﺧﻮﺩﺭﺍ ﺳﻴﺮ ﮐ&= #65256;ﺪ. ﻭ ﺩﻧﺒﺎﻝ ﺍﺭﺯ&= #65261;ﻫﺎﻯ ﺧﻴﺎﻟﻰ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﮐﺎﻧﺖ ﻭ ﻫﮕﻞ ﺩ= ﺭ ﺗﮑﺎﻣﻞ ﮊﻣﻨﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻧﻴ&= #65204;ﺘﻨﺪ،ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ ﻓﺪ&#= 65165;ﮐﺎﺭﻯ ﮐﻨﻨﺪ. ﻭ ﺣﺪ ﺃﮐ= ;ﺸﺮ ﺣﺎﺿﺮ ﺑﻬﻤﮑﺎ&#= 65197;ﻯ ﻭﻣﺸﺎﺭﮐﺘﺪﺭ &#= 65251;ﻨﺎﻓﻊ ﺑﻮﺩﻧﺪ. ﺩﺭﺣﺎ&= #65247;ﻴﮑﻪ ﻋﻤﻠﺎ ﻧﺎﭼﺎﺭ &= #65191;ﻮﺩﺧﻮﺍﻫﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﮐﻪ ﻓﻘﻂ ﺑﻔﮑﺮ = ﺳﻮﺩ ﺧﻮﺩ ﺑﺎﺷﻨﺪ. ﺑ= ﻴﻦ ﺭﻭﻣﺎﻧﺘﻴﻚ ﻫ&#= 65166;ﻯ ﻓﺮﺍﻧﺴﻪ،ﮐﻪ = 5227;ﺸﻖ ﺍﻟﻬﻰ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻋﺸﻖ ﺩﺍﺳﺘﺎﻧ&#= 65264; ﺩﺭﺁﻭﺭﺩﻩ ﺑﻮ&#= 65193;ﻧﺪ،ﻭ ﺑﺎ ﻣﺤﺎﻓﻈﻪ ﮐ&= #65166;ﺭﺍﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﻳ&#= 65254; ﺍﻳﺪﺁﻝ ﻣﻄﺮﺡ &= #65207;ﺪ،ﮐﻪ ﻓﺌﻮﺩﺍﻟﻴﺴﻢ &#= 65211;ﻨﻌﺘﻰ ﮐﺎﻣﻠﻰ ﺭﺍ ﺍﻳ&= #65184;ﺎﺩ ﮐﻨﻨﺪ،ﺗﺎ ﻣﺪ= 5267;ﺮﺍﻥ ﺻﻨﻌﺘﻰ ﺟﺎﻣﻌ&#= 65258; ﺭﺍ،ﺑﻨﻔﻊ ﮐﺎ= 5197;ﮔﺮﺍﻥ ﺍﺩﺍﺭﻩ ﻧﻤﺎﻳ&#= 65256;ﺪ. ﺻﻨﺎﻳﻊ ﺧﻴﺮﻳ&#= 1617;ﻪ ﻭ ﺧﺎﻧﻘﺎهﻫﺎ= 5263; ﺗﺮﺑﻴﺖ ﺭﻭﺡ،= 5261; ﺻﻨﺎﻳﻊ ﺩﻭﻟﺘ&#= 65264; ﻭ ﺻﻨﺎﻳﻊ ﺳﻬﺎ&= #65251;ﻰ ﻭ ﺻﻨﺎﻳﻊ ﺩﻳﻨ&= #65264;،ﺯﻳﺮ ﻧﻈﺮ ﺍﻭﻟﻴﺎ ﻭ = ﻣﺪﻳﺮﻳّﺖ ﻣﺘﺨﺼﺼﻴﻦ،ﻫA= 252;ﺮﺍﻩ ﭘﻮﻝ ﺳﺮﻣﺎﻳﻪ &= #65193;ﺍﺭ ﻭ ﺻﻨﻌﺖ ﺁﺯﺍﺩ = ﺑﺎ ﻣﺎﻟﻴّﺎﺕ ﺳﺎ= 5247;ﻴﺎﻧﻪ ﻭﺍﺭزﺵ،ﻭﻣﻨʋ= 66;ﻓﻊ ﺁﺯﺍﺩ ﻣﺤﺪﻭﺩ 1= 0</span><span lang=3DAR-SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style= =3D'mso-bidi-language: FA'>ﺳﺎﻟﻪ،ﮐﻪ ﺑﻌ= ;ﺪ ﻣﺼﺎﺩﺭﻩ ﺷﻮﺩ. = ﻭﺻﻨﺎﻳﻊ ﺗﻌﺎﻭﻧﻰ ﺑﺎ ﺳ&= #65198;ﻣﺎﻳﻪ ﻫﺎﻯ ﺟﺰﺋﻰ ﻳﺎ = ﺩﻭﻟﺘﻰ ﻳﺎ ﺧﻴﺮﻳّﻪ،A= 261; ﺻﻨﺎﻳﻊ ﭼﻨﺪ ﻣ&= #65248;ﻴّﺘﻰ ﻣﺤﺪﻭﺩ ﺩﺭ ﺳﺎ&= #65247;ﻬﺎﻯ ﺍﺧﻴﺮ. ﻭﺁﺯﺍﺩ&= #65263; ﻋﻤﻞ ﺑﺎ ﺗﻘﺴﻴ&= #65250; ﺳﻮﺩ ﺑﺎﻟﻤﻨﺎ&#= 65211;ﻔﻪ ﺍﻳنها ﻣﺤﻞ ﺗA= 236;ﮑّﺮﮔﺮﻭه ﻫﺎﻯ ﮐﺎﺭﮔﺮﻯ &= #65193;ﺭ ﺑﺎﺭﻩ ﺳﻮﺩ ﻭ ﺣ= ﻘﻮﻕ ﮐ</span><span lang=3DAR-SA>ﺎﺭﮔﺮﺍ&= #65253; ﺍﺳﺖ. ﮔﻮﺋﻰ ﺍﮔ= ﺮ ﺧﻴّﺮﻫﺎ ﺗﻤﺎ= 5249; ﻣﻨﺎﻓﻊ ﻣؤﺳﺴ= 5258; ﺳﺮﻣﺎﻳﻪ ﮔﺬﺍ&#= 65197;ﻯ ﺧﻮﺩﺭﺍ،ﻣﺨﺼA= 262;ﺹ ﮐﺎﺭﮔﺮﺍﻥ ﻳﺎ &= #65187;ﺪّ ﺃﻗﻞ ﺧﺎﺹ ﻳﻚ ﻣ= ؤﺳﺴﻪ ﺧﻴﺮﻳﻪ ﻣﻴﮑﺮ&#= 65193;ﻧﺪ، ﻫﻤﻪ ﺭﺍﺿﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻣﺎﻧﻨﺪ ﭘﻞ ﻧﻴ&= #65262;ﻣﻦ ﺍﻣﺮﻳﮑﺎﺋﻰ ﻫ&#= 65256;ﺮ ﭘﻴﺸﻪ ﮐﻪ ﺗﻤﺎ&= #65249; ﺳﺮﻣﺎﻳﻪ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺭ ﺻﻨﺎﻳﻊ ﻏﺬ&= #65165;ﺋﻰ ﺑﮑﺎﺭ ﭘست، ﻭ = 5203;ﻮﺩ ﺁﻧﺮﺍ ﺩﺭﺑﺴﺖ &= #65169;ﻔﻘﺮﺍ ﻣﻴﺪﻫﺪ. ﻭﻟﺬﺍ = ﻧﺴﺒﺖ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺑﮑﺎﺭﮔﺮﺍ᥽= 3; ﺧﻮﺩ،ﺍﺟﺤﺎﻑ ﻭ ﺳﺘﻤﻰ ﻧﻴﺰ ﺭ= ﻭﺍ ﻧﻤﻴﺪﺍﺭﺩ. ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺧﻮﺩ ﺑﺎ ﺣﺪّ ﺍ&= #65239;ﻠّﻰﺭﻓﺎﻩ ﻭﺯﻧﺪﮔﻰ ﺧﻮﻳ&#= 65206; ﺍﮐﺘﻔﺎ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﻭ ﺣﺮﺹ ﻭﺯﻳﺎﺩ&= #65257; ﺧﻮﺍﻫﻰ ﻧﺪﺍﺭ&#= 65193;. ﻭﻟﻰ ﺳﻮﺩ ﮐﺎﺭ&= #65191;ﺎﻧﺠﺎﺕ ﻏﺬﺍﺋﻰ ﺍﻭ، ﺯ&#= 65267;ﺎﺩ ﻭ ﻣﺸﺘﺮﻯ ﻓﺮﺍ&= #65261;ﺍﻥ ﻭ ﻃﺮﻓﺪﺍﺭﺍﻥ &= #65165;ﻭ ﻃﺮﻓﺪﺍﺭ ﮐﻤﻚ &= #65169;ﻔﻘﺮﺍ ﮔﺮﺩﻳﺪه اﻧﺪ . &= #65193;ﺭ ﻓﺮﺍﻧﺴﻪ ﺳﺎﻥ &= #65197;ﻳﻤﻮﻥ ﺍﺯ ﻋﻮﺍﻗﺐ ﺻﻨ&= #65228;ﺖ ﮐﻨﺘﺮﻝ ﺷﺪﻩ ﻫ&= #65208;ﺪﺍﺭ ﺩﺍﺩ ﻭ ﮔﻔﺖﺑﺎ&= #65267;ﺪ ﺍﻗﺘﺼﺎﺩ ﺭﺍ ﺑ&= #65166; ﺍﻳﺪﺁﻟﻴﺴﻢ ﺩ&#= 65267;ﻨﻰ ﻣﺮﺑﻮﻁ ﻧﻤﻮﺩ &= #65175;ﺎ ﻧﻬﻀﺖ ﺻﻨﻌﺘﻰ &= #65175;ﻀﻤﻴﻨﻰ ﺑﺮﺍﻯﻣﻠّﺖ ﺑ= 5166;ﺷﺪ. ﻭﻧﻪ ﻣﺼﻴﺒﺖ ﻭ = ﻧﻘﻤﺖ ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﮐ= ﺎﺭﺷﻨﺎﺳﺎﻥ ﺻﻨﻌﺘﻰ ﺍﺩﺍﺭ&#= 65257; ﮐﻨﻨﺪﻩ ﻭﺟﺎم= 593;ه های ﺑﺴﺎﺯﺩ،ᤨ= 0;ﻪ ﺗﻮﻟﻴﺪ ﺑﺮﺍﻯ &= #65169;ﻬﺒﻮﺩ ﺯﻧﺪﮔﻰ ﻫﻢ ﺑﺎ&= #65207;ﺪ ﻫﺪﺍﻳﺖ ﺍﺯ ﻋﻠ&= #65252;ﺎ ﻭ ﻓﻠﺎﺳﻔﻪ ﺑﮕ&= #65268;ﺮﻧﺪ،ﮐﻪ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺍﻟﺒﺘﻪ ﺍﻭʌ= 47;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻭﺭ ﺃﻧ&= #65194;ﻳﺸﻰ ﺑﺸﺘﺮﻯ ﺩﺭ ﭘﻴ&= #65208;ﻨﻬﺎﺩﺍﺕ ﺧﻮﺩ ﺑﺮﺍﻯ ﺍﺩ&= #65165;ﺭﻩ ﺟﺎﻣﻌﻪ ﺩﺍﺭﻧ&#= 65194;. ﻭﺍﺯ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻧﻴﺰ ﺑﻬﺮﻩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ. ﻭﺣﺘﻰ ﺩﻳﺎﻧﺖ &= #65251;ﺴﻴﺢ ﺭﺍ ﺑﺴﻮﻯ ﺟﺎﻣ&= #65228;ﻪ ﻫﺪﻓﻤﻨﺪ ﺑﺰﺭ&#= 64402;،ﻭ ﺑﻬﺒﻮﺩ ﺯﻧﺪﮔ&#= 65264; بفقرﺍ ﺳﻮﻕ ﺑʋ= 94;ﻫﻨﺪ ﺯﻳﺮﺍ ﺍﻭﻝ ﺑﺎ&= #65267;ﺪ ﺷﮑﻢ ﻫﺎ ﺳﻴﺮ ﺑ= ﺎﺷﺪ،ﻭﺯﻧﺪﮔA= 264; ﺧﺎﻧﻮﺍﺩﮔﻰ ﻗ&#= 65166;ﺑﻞ ﺍﻃﻤﻴﻨﺎﻥ ﺑﺎ&#= 65207;ﺪ ﺁﻧﮕﺎﻩ ﻫﺪﺍﻳ&#= 65176;ﻬﺎﻯ ﻓﮑّﺮﻯ ﻭ ﺭﻭﺣ&#= 65264; ﻭ ﺳﻠﻮﮐﻰ ﻣﻴﺘ&= #65262;ﺍﻥ ﻧﻤﻮﺩ،ﻭ ﺗﺎ ﺁ&#= 65255;ﺎﻥ ﺑﺨﻮﺍﻫﻨﺪ ﺩﺍ&#= 65261;ﻃﻠﺐ ﻓﺪﺍﮐﺎﺭﻯ ﺷﺨ&#= 65212;ﻰ ﺑﺮﺍﻯﻧﺠﺎﺕ ﺭ&#= 65261;ﺣﻰ ﺧﻮﺩ،ﺩﺭ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﮔﺮﺩﻧﺪ &= #65261; ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ &= #65165;ﻃﻔﺎﻝ ﻭ ﺑﺰﺭﮔﺴﺎﻟﺎ&#= 65253; ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ،ﻭ ﺳﭙﺶ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺗﺒﻠﻴﻎ ﮐﺮﺩ. ﺍ= ﺯ ﻧﻈﺮﻳّﺎﺕ ﺟﺎ= 5247;ﺐ ﺳﻦ ﺳﻴﻤﻮﻥ ﻭ ﺍ= ﻣثاﻝ ﺍﻭ،ﺟﻤﻊ ﺑﻴﻦ &#= 65175;ﺼﻮﻑ ﺩﻳﻨﻰ،ﻳﻌﻨﻰA= 203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﺑﺎ ﻫﻮ= 5205; ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺗ&= #65262;ﺍﻥ ﻋﻤﻠﻰ ﺍﺳﺖ. ﺗﺎ= ﺑﺘﻮﺍﻧﻨﺪ ﺩﺭ ﭘﺸﺖ ﺍﻃﺎﻗ&= #65260;ﺎﻯﺩﺭ ﺑﺴﺘﻪ،ﺳﺮﻣﺎA= 267;ﻪ ﺩﺍﺭﺍﻥ ﻳﻬﻮﺩ&#= 65263; ﻭﻣﺴﻴﺤﻰ،ﺭﺍ= 07; ﺠﺪﻳﺪ ﺑﺮﺍﻯ ﺗﺄﺳﻴس &#= 65175;ﮑﻨﻮﻟﻮﮊﻯ ﺟﺪﻳﺪ ﺟﻠب کنند. ﻭﻯ ﻧﻴﺰ = 5165;ﺯ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ &= #64344;ﺎﭖ ﺩﺭﺧﻮﺍﺳﺖ ﺩﺍ&#= 65207;ﺖ،ﮐﻪ ﻣﺴﻴﺤﻴّﺖ ﺟﺪ= 5267;ﺪ ﺭﺍ ﺑﺮﺍﻯ ﺧﺪﻣ&= #65166;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﮐﺎ&#= 65197;ﮔﺮﺍﻥ ﺳﻮﻕ ﺑﺪﻫﻨﺪ. ﻭ= ﻯ ﻧﻴﺰ ﺑﺮﺍﻯ ﺁﻳ&= #65256;ﺪﻩ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺍ&= #65255;ﻘﻠﺎﺏ ﺻﻨﻌﺘﻰ،ﺑﺎ ﺭ= 5259;ﺒﺮﺍﻥ ﺻﺎﻟﺢ ﺭﺍ ﻧﻤﻮ&= #65193;. ﻭﻟﻰ ﻫﺮﮔﺰ ﺍﻓ&= #65198;ﺍﺩ ﺻﺎﻟﺢ ﭘﻴﺪﺍ ﻧ&= #65252;ﻴﺸﻮﻧﺪ،ﮐﻪ ﻣﺪﻳﺮ ﻫﻢ ﺑﺎﺷ&= #65256;ﺪ. ﻭﺳﺮﻣﺎیه ﺪﺍA= 197;. ﻭ ﻟﺬﺍ ﻣﮑﺘﺐ ﺳ= ﻦ ﺳﻴﻤﻮﻥ ﺩﺭ ﺁﺯ&= #65165;ﺩﻯ ﻭ ﻋﺸﻖ ﻭﺩﺭﻓﺌ&= #65262;ﺩﺍﻟﻴﺴﻢ ﺻﻨﻌﺘﻰ ﻓﮑﺮ ﻣ&= #65268;ﮑﺮﺩ. ﻣﺤﺎﻓﻈﻴﻦ ﺳﻮ&#= 65203;ﻴﺎﻟﻴﺴﺖ ﺍﻧﮕﻠﻴﺴﻰ ﻧﻈ&#= 65198;ﻳّﺎﺕ ﻣﮑﺘﺒﻰ ﻭﺑﻴﺸ&#= 65176;ﺮ ﻣﻔﻴﺪ ﺍﺭﺍﺋﻪ &= #65193;ﺍﺩﻧﺪ،ﻭﺍﺯ ﻣﻔﺎﺳﺪ ﻧﻈﺎﻡ &= #65211;ﻨﻌﺘﻰ ﮔﻔﺘﻨﺪ. ﺍﻧﮕﻴ&= #65200;ﻩ ﺁﻧﻬﺎ ﻣﺨﻠﻮﻃ&#= 65264; ﺍﺯ ﺍﻧﺴﺎﻧﻴّ= 5174; ﻭ ﻧﻔﺮﺕ ﺍﺯ ﺁﺯ= ﺍﺩﻯ ﺍﻗﺘﺼﺎﺩ ﻟﻴﺒ&#= 65198;ﺍﻝ ﺑﻮﺩ. ﻭ ﺑﺎ ﻗﺎﻧ= ;ﻮﻧﻰ ﺧﻮﺍﺳﺘﻨﺪ، ﻋ= 5248;ﻴﻪ ﺭﻭﺷﻬﺎﻯ ﻗﺪﻳ&#= 65250;، ﻭ ﻃﺒﻘﻪ ﮐﺎﺭﮔ&= #65198; ﺭﺍ ﻋﻠﻴﻪ ﺍﺻﺤ&= #65166;ﺏ ﺻﻨﺎیع ﺒﺸﻮﺭA= 165;ﻧﻨﺪ،ﻭ ﺳﻴﺴﺘﻢ ﺩﻫﺎﺗ&#= 65264; ﺷﺮﺍﻓﺘﻤﻨﺪﺍ= 5255;ﻪ ﺭﺍ ﺩﺭ ﺷﻬﺮ ﺑﺴ= ﺎﺯﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5203;ﺎﺩﻟﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻴﻨﻮﻳﺴﺪ،= ; ﺑﻬﺒﻮﺩ ﺳﻄﺢ ﺯﻧﺪﮔﻰ،= 5169;ﺎﻋث ﮐﻢ ﺷﺪﻥ ﺟﻤﻌﻴ&= #1617;ت ﻤﻴﺸﻮﺩ. ﺍﻟﺒﺘ&= #65258; ﮐﻨﺘﺮﻝ ﺟﻤﻌﻴ&#= 1617;ﺖ ﺑﺎﻣﺴؤﻟﻴّﺖ A= 251;ﺮﺍﮐﺰ ﺧﻴﺮﻳّﻪ ﻭ ﺧﺎ&#= 65255;ﻘﺎﻫﻰ ﺧﻮﺏ ﺍﺳﺖ. ﻭ ﺍﻧ= ;ﺘﺨﺎﺏ ﻃﺒﻴﻌﻰ ﻭﺍﻟﺪ&#= 65267;ﻦ ﺩﺭ ﺧﺎﻧﻘﺎﻩ ﺍ&= #65199; ﺑﻴﻦ ﮐﺎﻣﻠﺎﻥ &= #65261;ﺍﺻﻞ، ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ = ﮐﻤﻚ ﺟﻤﻌﻴّﺖ ﺩﺭ ﻓ&#= 65212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﻴﺸﺘﺮ،ﻭ ﺩﺭ &#= 65235;ﺼﻮﻝ ﻋﻘﺐ ﺗﺮ ﺑﺎﻳﺪ = ﻣﺤﺪﻭﺩ ﺷﻮﺩ. ﻧﻪ ﮐﺸﺘﺎ= ﺭ ﺍﻭﻟﺎﺩ ﺁﻧﻬﺎ &= #65169;ﺎﺷﺪ. ﺩﻳﺰﺭﺍﺋﻴﻠﻰ &#= 65165;ﻋﺠﻮﺑﻪ ﮐﻪ ﺍﺯ ﻣﻨﺸﻰ ﮔ= ﺮﻯ ﺑﺮﻳﺎﺳﺖ ﺩﻭﻟ&#= 65174; ﻭ ﺭﻳﺎﺳﺖ ﺍﺷﺮ&= #65165;ﻓﻰ ﺭﺳﻴﺪ، ﻣﺪﺍﻡ &#= 65227;ﻠﻴﻪ ﻣﮑﺘﺐ ﻟﻴﺒﺮﺍ&#= 65247;ﻴﺴﻢ ﻋﻤﻞ ﻣﻴﮑﺮﺩ. ﺯ= ﻳﺮﺍ ﻣﺎﻧﻊ ﺍﺯ ﺗﻨﻈ&= #65268;ﻢ ﻭﻣﺤﺪﻭﺩﻳّﺖ = 4400;ﺎﺭﺧﺎﻧﺠﺎﺕ ﻭ ﮐﺎﺭﮔﺮﺍﻥ ﻣ&= #65268;ﺸﺪﻩ. ﺍﻳﻦ ﻟﻴﺒﺮﺍﻟ&#= 65260;ﺎ ﺍﺯ ﺁﺯﺍﺩﻯ ﻭ ﺍ= ﺻﺎﻟﺖ ﻓﺮﺩ ﻣﻴﮕﻔﺘﻨ&#= 65194;،ﻭﻧﻪ ﻓﺮﺩ ﻓﺪﺍﻯ ﺟﺎ&= #65251;ﻌﻪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻗ&= #65166;ﻧﻮﻥ 1867</span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﮐﺎ&= #65197;ﮔﺮﺍﻥ ﺑﺘﺼﻮ</span><span lang=3DAR-SA>ﻳﺐ = ﺭﺳﻴﺪ،ﻭﺑﺎﻋ= 79; ﻧﺠﺎﺕ ﮐﺎﺭﮔﺮ&#= 65165;ﻥ ﺷﺪ . ﺍﺯ ﻣﺘﻔﮑّ= ﺮﺍﻥ ﺻﻨﻌﺖ ﺻﺎﻟﺢ،= 4400;ﻪ ﻣﺨﺎﻟﻒ ﺍﺻﻞ ﺧ&= #65262;ﺩﺧﻮﺍﻫﻰ ﺭﻧﺴﺎﻧس ،ﻭ ﺗ= 5256;ﻮﻳﺮ ﺩﺭ ﻣﻨﺎﻓﻊ ﺷﺨ&= #65212;ﻰ ﺷﺪﻧﺪ،ﻧﻬﻀﺖ = 5261;ﺣﺮﮐﺖ ﻣﺴﻴﺤﻴﺎﻥ ﺳﻮ&#= 65203;ﻴﺎﻟﻴﺴﺖ ﺑﻮﺩ. ﮐﻪ ﻧﺨﺴﺘ= ﻴﻦ ﻧﻬﻀﺖ ﮐﺎﺭﮔﺮ&#= 65165;ﻥ ﺷﺪﻧﺪ ﻭ ﻃﺮﻓﺪ&= #65165;ﺭ ﻧﻬﻀﺖﺗﻌﺎﻭﻧ= 5264; ﮔﺮﺩﻳﺪﻧﺪ. ﻭﻣ&= #65262;ﺍﻓﻖ ﻣﺴﻴﺤﻴّﺖ ﻧﺰ= 5193; ﺳﻮﺳﻴﺎﻟﻴﺴﺖ &#= 65165;ﻧﮕﻠﻴﺴﻰ ﻭ ﺍﻣﺮﻳﮑﺎﺋﻰ. = ﺗﺎ ﺷﺎﻳﺪﺳﺪﻯ ﺑﺮ&#= 65165;ﻯ ﺁﺯﺍﺩﻯ ﻓﺮﺩﻯ &= #65165;ﻗﺘﺼﺎﺩﻯ ﺑﺴﺎﺯﻧﺪ. ﻭ ﮐﺎ= ﺷﻮﻟﻴﮑﻬﺎﻯ ﺩﻣﮑﺮﺍﺕ،ﻧﻴA= 200; ﺑﺎ ﺁﻧﻬﺎ ﺷﺪﻧ&= #65194;. ﻭ ﺩﻳﮕﺮ ﮔﺮﻭﻫ&= #65260;ﺎ ﻫﻤﮕﻰ ﻣﺘّﻔﻖ &#= 65207;ﺪﻧﺪ،ﮐﻪ ﺳﻨﺪﻳﮑﺎﻫﺎﺋ= 5264;،ﺑﺎ ﮐﻨﺘﺮﻝ ﻣﺬﻫﺒ&#= 65264; ﺗﺄﺳﻴس ﮔﺮﺩﺩ. &= #65261; ﺑﺮﺍﻯ ﺻﻨﺎﻳﻊ &= #65239;ﺎﻧﻮﻧﻰ. ﺗﺎ ﺑﺮﺍﻯ ﮐﺎﺭ&= #64404;ﺮﺍﻥ ﮐﻤﻚ ﺑﺮﺳﺎﻧﻨ&#= 65194;. ﻭﺭﻭﺍﻥ ﻣﮑﺘﺐ &= #64400;ﻠﻴﺴﺎ ﺩﺭ ﻓﺮﺍﻧﺴﻪ ﻭ = ﺍﻟﻤﺎﻥ ﺩﺭ ﺻﺪﺩ ﺍﻳﺠﺎ&= #65193; ﺳﻨﺪﻳﮑﺎﻫﺎﻯ &#= 65251;ﺬﻫﺒﻰ ﺑﺮﺍﻯ ﺣﺮﻓﻪ ﻫ&= #65166; ﺷﺪﻧﺪ،ﮐﻪ ﺩﺭ &#= 65239;ﺮﻭﻥ ﻭﺳﻄﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺖ. ﺳﻮﺳﻴﺎﻝ ﺩﻣﮑ&#= 65198;ﺍﺗﻬﺎ ﻣﺨﺎﻟﻒ ﻟﻴﺒﺮ&#= 65165;ﻟﻬﺎ،ﺩﺭ ﺍﺻﺎﻟﺖ ﻓﺮﺩ ﺑ&= #65262;ﺩﻧﺪ. ﻭ ﺭﻧﮓ ﺍﺭﻳﺴﺘ&= #65262;ﮐﺮﺍﺳﻰ ﺩﺍﺷﺘﻨﺪ ﺁﻧﻬ&#= 65166; ﺩﻧﺒﺎﻝ ﻧﻮﻋﻰ &= #65193;ﻣﮑﺮﺍﺳﻰ ﺟﻤﻌﻰ ﺑﻮﺩﻧﺪ. = ﮐﻪ ﺍﺯ ﻧﻈﺎﻡ ﺻﻨﻌ&= #65176;ﻰ ﺧﻮﺩﮔﺮﺩﺍﻧﻰ &#= 64400;ﺎﺭﮔﺮﺍﻥ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ. ﭼﻮﻥ ﺩﻣﮑﺮﺍﺳ&#= 65264; ﺻﻨﻌﺘﻰ ﺑﻴﻦ ﺳ&= #65260;ﺎﻡ ﺩﺍﺭﺍﻥ ﻣﻤﮑﻦ &= #65165;ﺳﺖ. ﻭﻟﻰ ﻧﻪ ﺑﺎ ﺳﺮ= ﻣﺎﻳﻪ ﺩﻳﮕﺮﺍﻥ. ﺳﻮﺳ&= #65268;ﺎﻟﻴﺰﻡ ﺻﻨﻌﺘﻰ ﺩﺭ ﺍﻣ&= #65262;ﺭ ﺧﻴﺮﻳّﻪ ﻭ ﺧﺎ&#= 65255;ﻘﺎﻫﻰ ﻧﻴﺰﻣﻴﺴّﺮ ﺍ= 5203;ﺖ. ﻫﺪف ﺴﻮﺳﻴﺎﻟ= 5268;ﺴﺘﻬﺎﻯ ﺩﻣﮑﺮﺍت ﺘﻠﺎ= 5205; ﺟﻤﻌﻰ ﺑﺠﺎﻯ ﺭ&= #65239;ﺎﺑﺖ ﺷﺨﺼﻰ ﺍﺳﺖ. ﭘﻴ= ﺸﻨﻬﺎﺩ ﺗﺄﺳﻴس ﻭﺍﺣﺪ= 5259;ﺎﻯ ﺟﻤﻌﻰ،ﮐﻪ ﺧﻮ= 5193; ﮐﻔﺎ ﺩﺍﺭﻧﺪ. ﺩ= ﺭ ﻭﺍﺣﺪﻫﺎﻯ ﺧﻴ&#= 65198;ﻳّﻪ ﻭﻭﻗﻔﻰ، ﮐﻪ ﺩ&#= 65197; ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮ&= #65267;ﮑﺎ ﺯﻳﺎﺩ ﺷﺪﻧﺪ. ﻭ= ﺑﻨﻴﺎﺩ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﻧﺪ. ﺳﭙس ﺳﻮﺳﻴﺎﻟ= 5268;ﺰﻡ ﺳﻨﺪﻳﮑﺎﺋﻰ ﻭ &= #65203;ﻮﺳﻴﺎﻟﻴﺰﻡ ﺩﻭﻟﺘﻰ ﻣﺎﺭﮐ&#= 1587; ﭘﻴﺸﻨﻬﺎﺩ ﺷﺪ&#= 1548;ﮐﻪ ﻫﻨﺮﻯﻓﻮﺭﺩ ﺩ&#= 65197;ﺍﻣﺮﻳﮑﺎ ﮐﺎﺭﮔﺮﺍﻥ ﺭﺍ &= #65193;ﺭ ﺳﻮﺩ ﺷﺮﻳﻚ ﮐﺮ&= #65193;،ﻭ ﺧﻮﺩ ﻧﻴﺰ ﺳﻮﺩ = ﺳﺮﺷﺎﺭﻯ ﺑﺮﺩ. ﺍﻳﻨﺎﻥ ﺭ= ﺍ ﮔﺮﻭﻫﻰ ﺩﻳﻨﻰ &= #65251;ﻴﺨﻮﺍﻧﺪﻧﺪ= 48; ﻭﻟﻰ ﺑﺎ ﺷﮑﺴﺖ = ﺁﻧﺎﻥ. ﺟﻤﻌﻴّﺘﻬﺎﻯ = 5175;ﻌﺎﻭﻧﻰ ﻭ ﺳﻨﺪﻳﮑﺎﺋﻰ &= #64400;ﺎﺭﮔﺮﻯ ﭘﻴﺶ ﺁﻣﺪ،ﮐﻪ &#= 65193;ﺭ ﻓﺮﺍﻧﺴﻪ ﻭ ﺍﻣ&= #65198;ﻳﮑﺎ ﻣﻮﻓﻖ ﺷﺪ. ﺍﻗﺘ= ﺼﺎﺩ ﺩﺍﻧﻰ ﭘﻴﺸﻨﻬ&#= 65166;ﺩ ﺗﺠﺪﻳﺪ ﺳﺎﺯﻣ&#= 65166;ﻥ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﺮ = ﺍﺳﺎس ﺩﺍﻭﻃﻠﺒﺎﻧﻪ &#= 65207;ﺪ. ﭘﺮﻭ ﺩﻭﻥ،ﺩﺭ &#= 65235;ﻠﺴﻔﻪ ﺷﻮﺭﺵ، ﭘﺪﺭ ﻧ&#= 65260;ﻀﺖ ﮐﺎﺭﮔﺮﻯ ﻓﺮﺍ&#= 65255;ﺴﻪ ﺷﺪ. ﻭﻧﺎﻡ ﺍﻳﻦ= ﻣﺪﻳﻨﻪ ﻓﺎﺿﻠﻪ ﻫﺎﻯ ﺳ&= #65262;ﺳﻴﺎﻟﻴﺴﺘﻰ ﻭﮐﻤﻮﻧﻴﺴﺘﻰ &#= 65251;ﻮﻓﻘﻴّﺘﻰ ﻧﺪﺍﺷﺘﻨﺪ. ﻭ ﻧ= ﺘﻴﺠﻪ ﺗﻨﻬﺎ ﻧﻔﺮﺕ ﻋ&= #65252;ﻮﻣﻰ ﺍﺯ ﻓﻠﺴﻔﻪ ﺍﺻ&= #65166;ﻟﺖ ﻓﺮﺩ،ﻭ ﺗﻄﺒﻴ= 5238; ﻧﻔﻊ ﺷﺨﺼﻰ ﺷﺪ.= ﺯﻳﺮﺍ ﻫﻤﻪ ﻧﻔﻊ ﺧﻮﺩ&= #65197;ﺍ ﻣﻴﺨﻮﺍﻫﻨﺪ. ﻭ = ﻫﺮﮔﺰ ﻃﻤﻊ ﮐﺎﺭﮔﺮﺍ&#= 65253; ﺑﺎﻫﻢ ﺳﺎﺯﺵ ﻧ&= #65194;ﺍﺭﻧﺪ. ﺑﻬﺘﺮﻳﻦ ﺗﻌﺒ&#= 65268;ﺮ ﺍﺯ ﺁﺭﻣﺎﻧﻬﺎ&#= 65263; ﻋﻤﻮﻣﻰ ﮐﻪ ﺯﻣ&= #65268;ﻨﻪ ﺍﻧﻘﻠﺎﺏ 1848</span><span lang=3DAR= -SA style=3D'mso-bidi-language:FA'> </span><span lang=3DFA style=3D'mso-bidi-la= nguage: FA'>ﻓﺮﺍﻫﻢ ﮐﺮﺩ،= ;ﺑﻠﺎﻥ ﺭﻫﺒﺮ ﭘﺮﻭﻟﺘ&#= 65166;ﺭﻫﺎﻯ ﻓﺮﺍﻧﺴﻪ ﺑﻮﺩ. = ﮐﻪ ﺩﺭ ﺻﺪﺩ ﺍﻳﺠﺎ&= #65193; ﮐﺎﺭﺧﺎﻧﺠﺎﺕ &#= 65251;ﻠّﻰ ﺑﻮﺩ. ﮐﻪ ﻗﺒﻞ ﺍ= ;ﺯ ﺍﻧﻘﻠﺎﺏ ﻃﺮﺡ &= #65207;ﺪﻩ ﺑﻮﺩ. ﻭ ﺑﺎﺯﻳﭽ= ﻪ ﺑﻮﺭﮊﻭﺍﺯﻫﺎ &#= 65169;ﻮﺩ. ﻭ ﺑﺎ</span><span lang=3DAR-SA>ﻟﺄﺧ= ﺮﻩ ﻣﻮﺝ ﻧﺎﺳﻴﻮﻧ&#= 65166;ﻟﻴﺴﻢ،ﮐﻪ ﻧﺎﭘﻠﺌﻮﻥ ﺑﺎ &= #65203;ﺮﻧﻴﺰﻩ ﺭﻫﺒﺮ ﮊﻧﺮﺍﻟ&#= 65260;ﺎ ﺷﺪ ﺗﺎ ﺩﻳﮕﺮ ﺻ= ﺤﺒﺘﻰ ﺍﺯ ﺗﺠﺪﻳﺪ ﺳﺎ&= #65199;ﻣﺎﻥ ﺻﻨﻌﺖ ﻓﺮﺍﻧﺴ&#= 65258; ﻧﮑﻨﻨﺪ. ﻭﻯ ﺩﺭ= ﮐﺘﺎﺏ ﺩﻋﺎﻯ ﺳﻮﺳﻴﺎ&#= 65247;ﻴﺰﻡ ﻣﻴﻨﻮﻳﺴﺪ،ﺳA= 262;ﺳﻴﺎﻟﻴﺰﻡ ﻫﻤﺎﻥ ﺗﻄﺒﻴﻖ &= #65165;ﻧﺠﻴﻞ ﻣﻘﺪس ﺍﺳﺖ. ﺯﻳ&= #65198;ﺍ ﻫﺪﻑ ﺍﻧﺠﻴﻞ ﺩ&= #65197; ﭼﻬﺎﺭ ﺍﺻﻞ ﺍﺳ&= #65174;، ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺩ&= #65261;ﺳﺖ ﺑﺪﺍﺭﻳﺪ،ﻭ ﺑ= 5198;ﺍﻯﺩﻳﮕﺮﺍﻥ ﺁﻥ ﺑﭙﺴﻨﺪﻳﺪ&#= 1548;ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻰ = ﭘﺴﻨﺪﻳﺪ. ﻭ ﺑﺮﺗﺮﻳﻦ ﺷﻤ&= #65166; ﺧﺎﺩﻣﻴﻦ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻧﻴﺰ= ﺩﺭﻭﺩ ﺑﺮ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263;،ﺑﺎ ﺣﺴﻦ ﻧﻴّﺖ. ﻭ ﺍ= ﻳﻦ ﻫﻤﺎﻥ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&= #65253; ﻋﻤﻠﻰ ﺍﺳﺖ. ﮐﻪ= ﻫﺪﻑ ﻣﺴﻴﺢ ﻭ ﺗﻤﺎﻡ = ﭘﻴﺎﻣﺒﺮﺍﻥ،A= 175;ﻨﻬﺎ ﺗﺮﻏﻴﺐ ﺑﺴﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺑﺎ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﻧﻪ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﺍﺳﻤﻰ ﻭﻗﺸﺮﻯ. = ﻭ ﻳﺎ ﮔﻔﺘﻨﺪ ﮐﻪ = ﺁﺯﺍﺩﻯ ﻧﻴﺮﻭﺋﻰ ﺍﺳﺖ. = ﮐﻪ ﻣﻠﮑﺎﺕ ﺑﺎﻟﻘ&#= 65262;ّﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺭﺷ&= #65194; ﻣﻴﺪﻫﺪ. ﻭﻟﻰ ﺩ= ﺭ ﺳﺎﻳﻪ ﻋﺪﺍﻟت &#= 65262; ﻗﺎﻧﻮﻥ ﻣﺴﺎﻭ&#= 65165;ﺕ. ﺭﺷﺪ ﺩﺍﺩﻥ ﻣﺴ&= #65166;ﻭﻯ ﻣﻠﮑﺎﺕ ﻏﻴﺮ ﻣ&= #65176;ﺴﺎﻭﻯ، ﺩﺭ ﺻﻔﺎﺕ ﺑﺎﻟ&= #65240;ﻮّﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﻟﻮ ﺩﺭ ﺣﺪ ﺍﺳﺘﻄﺎ&= #65227;ﺖ ﺩﺭ ﻳﻚ ﺭﻭﺵ ﺗﮑ= ﺎﻣﻞ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﮐ&= #65264;،ﻭ ﺑﺮﺣﺴﺐ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65255;ﻴﺎﺯﻫﺎﻯ ﻧﺎﻣﺘﺴﺎﻭﻯﻳ= 4401;ﺴﺎﻥ ﻫﻤﮕﺎﻧﮑﻪ ﻣﻴ&#= 65204;ّﺮ ﺷﻮﺩ . ﺍﻳﻦ ﮐﺎﺭ= ; ﻭﻗﺘﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ،= 4400;ﻪ ﺧﺪﺍﻭﻧﺪ ﻗﺎﻧ&#= 65262;ن ﺮﺍ ﺩﺭ ﺩﻝ ﺷﺨﺺ= ﺣﻔﺮ ﻧﻤﺎﻳﺪ. ﻳﻌﻨﻰ = ﺗﻮﻟﻴﺪ ﺑﻤﻘﺪﺍﺭ ﺗﻮﺍ&#= 65255;ﺎﺋﻰ ﻭ ﺑﻤﻘﺪﺍﺭ ﻧﻴ&= #65166;ﺯ ﻣﺼﺮﻑ ﻧﻤﺎﻳﺪ. = ﺁﺭﺯﻭﺋﻰ ﮐﻪ ﻣﻤﮑﻦ ﻧﻴﺴ&= #65174; ﺗﺤﻘﻖ ﻳﺎﺑﺪ. ﺍ= ﻧﺴﺎﻥ ﺷﻮﺭﺷﻰ ﺁﺭﺍﻡ &= #64404;ﺮﻓﺖ،ﻭﻟﻰ ﻃﻐﻴﺎﻥ ﺍﻧﺒﻴ&#= 65166;ﺋﻰ ﺑﺎﻗﻰ ﺍﺳﺖ. ﻭ ﻫ= ;ﻨﻮﺯ ﻓﻘﺮ ﻭ ﺟﻬﻞ ﻭ ﮔ= ;ﺮﺳﻨﮕﻰ ﻫﻤﻪ ﻧﺘﻴﺠﻪ ﻧ&= #65224;ﺎﻣﻬﺎﻯ ﺍﺟﺘﻤﺎﻋی ﻤﻴ= 5170;ﺎﺷﺪ. ﮐﻪ ﺑﺒﺮﺩﮔﻰ ﮐ&= #65208;ﺎﻧﺪه ﺸﺪﻩ،ﻭﻧﻪ ﺁﺯ= 5165;ﺩﻯ ﻓﺮﺩﻯ،ﮐﻪ ﺩﺭ &#= 65203;ﺎﻟﮑﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ. ﻣﺎ= ﺩﺍﻡ ﺩﺭ ﮔﺬﺷﺘﻪ ﺗﻌ&= #65248;ﻴﻢ ﺣﺎﺹ ﻣﺘﻤﮑّﻨ= 5268;ﻦ ﺑﻮﺩ،ﻭ ﺑﻴﺴﺸ= 5262;ﺍﺩﻯ ﺳﺮﻧﻮﺷﺖ ﺍﮐث= 585;ﻳّﺖ،ﻭ ﻣﺰﺩﻫﺎ ﻏﻴﺮ ﮐ&= #65166;ﻓﻰ،ﻭ ﺳﺨﺘﻰ ﺳﺮﻧﻮﺷ&#= 65174; ﺍﮐثرﻳّﺖ،ﭼﻮ= ;ﻥ ﮐﺎﺭ ﻭ ﺷﻐﻞ ﺑﺮ= ﺍﻯ ﺁﻧﻬﺎ ﺗﻀﻤﻴﻦ &= #65255;ﺸﺪﻩ ﺍﺳﺖ. ﭼﻮﻥ ﻓﮑﺮ= ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﻣﻴﮑﻨﻨﺪ،ﮐ= 5258; ﺟﺮﻳﺎﻥ ﺍﻣﻮﺭ &= #65193;ﺭ ﻫﺴﺘﻰ ﻫﻤﭽﻨﺎ&#= 65253; ﭘﻴﺶ ﻣﻴﺮﻭﺩ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5165;ﺻﺎﻟﺖ ﻓﺮﺩ ﻳﻌﻨﻰ ﭼﻪ = ؟ ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﻓ&= #65240;ﻂ ﺑﻔﮑﺮ ﺧﻮﺩﺵ ﺑ&= #65166;ﺷﺪ،ﻭ ﺑﻀﺮﺭ ﺩﻳﮕﺮﺍ&#= 65253; ﻭ ﺟﺎﻣﻌﻪ. ﻳﺎ ﺍ= ;ﻭﻝ ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺍﻥ ﻭ ﻋﻘﻞ ﺧﻮﺩﺵ ﺑ= ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166;ﺷﺪ،ﺳﭙس ﺍﻣﮑﺎﻥ ﺧﺪﻣﺖ &= #65197;ﺍﺳﺘﻴﻦ ﺑﻬﺘﺮ ﻭﻣﻨﺎﺳ&#= 65168; ﺑﺪﻳﮕﺮﺍﻥ،ﺑA= 192;ﺼﻮﺹ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65251;ﺴﺘﻌﺪﺍﻥ ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ. ﺗﺎ ﺁﻧﺎ= ﻥ ﻧﻴﺰ ﺧﺪﻣﺖ ﺑﺠ&= #65166;ﻣﻌﻪ ﺧﻮﺩ ﺑﮑﻨﻨﺪ. ﺯ= ﻳﺮﺍ ﺭﻗﺎﺑﺖ ﻏﻨﻰ ﮐ&= #65198;ﺩﻥ ﺧﻮﺩ ﺩﺭ ﻓﻘﻴﺮ = ﮐﺮﺩﻥ ﺑﻴﺸﺘﺮ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ. ﺧﻠﺎﺻﻪ ﺍ= ﻳﻨﮑﻪ ﺟﺎﻣﻌﻪ ﭼﻪ ﺍﺻ&= #65262;ﻟﻰ ﺭﺍ ﻣﻄﺮﺡ ﻣﻰ ﮐ= ﻨﺪ،ﺍﻳﻨﻚ ﺩﺭ ﺗﻌﻠﻴﻢ ﻣﺠ&= #1617;ﺎﻧﻰ ﻭ ﺍﺟﺒﺎﺭﻯ ﻭ ﺟ= ﻤﻌﻰ،ﺗﺎ ﺳﺮﺣﺪ ﻣﻤﮑﻦ ﺍ&= #65199; ﺍﺳﺘﻌﺪﺍﺩﻫﺎ &#= 65261; ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﻫﺴﺖ . ﺻﻨﻌﺖ ﻭﮐ= ;ﺸﺎﻭﺭﺯﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺳﺮﺷﺎﺭ ﺍﺯ A= 251;ؤﺳﺴﺎﺕ ﺍﺧﻮﺕ ﺑﺎﺷﺪ ﺩ&= #65197; ﮐﺎﺭ ﻭﺧﻴﺮﺍﺕ &= #65261; ﺗﻘﺴﻴﻢ ﺑﺮﺣﺴ&#= 65168; ﻧﻴﺎﺯ ﺍﻳﻦ ﺣﮑ&= #65252;ﺖ، ﺗﻨﻬﺎ ﺩﺭ ﻓﻠﺴ&= #65236;ﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻋ&= #65252;ﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺩﺭ = ﻣﮑﺎﺗﺐ ﺩﻳﮕﺮ ﺗﻨﻬﺎ ﺭ&= #65261;ﻯ ﮐﺎﻏﺬ ﻭ ﺑﺮﺳﺮ = ﺯﺑﺎﻧﻬﺎ ﺍﺳﺖ،ﻭ ﻋﻤﻠﻰ &#= 65255;ﻤﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺩﺭ ﮐﻠﺎﺳﻬﺎﻯ &= #65251;ﺘﻔﺎﻭﺕ ﻋﻘﻠﻰ،ﻭ ﻫﻴﭻ &#= 64400;ﺪﺍﻡ ﻫﻢ ﺑﻤﺮﺯﻫﺎﻯ &= #65227;ﻘﻞ ﺍﻧﺴﺎﻧﻰ ﻭ</span><span dir= =3DLTR><br> </span><span lang=3DAR-SA>ﺍﻟﻬﻰ ﻭﮐ= ﻠّﻰ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻧﺮﺳﻴﺪه اﻧ= ;ﺪ. ﮐﻪ ﻧﻔﻊ ﺩﻳﮕﺮ&= #65165;ﻥ ﺭﺍ ﻧﻔﻊ ﺧﻮﺩ ﺑ= ﺪﺍﻧﻨﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65255;ﻘﻠﺎﺏ ﺻﻨﻌﺘﻰ ﻫﺮ ﺳﻪ = ﻓﻠﺴﻔﻪ ﺟﺎﺭﻯ ﺭﺍ ﺍﺻﻠ&= #65166;ﺡ ﮐﺮﺩ، ﻓﻠﺴﻔﻪ &#= 65251;ﺎﻟﮑﺎﻥ ﺍﺭﺍﺿﻰ،ﻭ ﻓﻠ= 5204;ﻔﻪ ﻣﺸﺎﻏﻞ ﺁﺯﺍﺩ&#= 1548;ﻭ ﮐﺎﺭﮔﺮﺍﻥ،ﭼA= 258; ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ &= #65261; ﭼﻪ ﻟﻴﺒﺮﺍﻝ ﻭ = ﭼﻪ ﮐﺎﺭﮔﺮﻯ. ﻭ ﺑﺎ= ﻟﺄﺧﺮﻩ ﻣﻔﻬﻮﻡ ﻫﺴﺘﻰ&#= 1548;ﺩﺭ ﺣﺎﻝ ﺗﻄﻮﺭ ﻭ ﺗ= ﮑﺎﻣﻞ ﺩﺭ ﺍﻧﻘﻠﺎﺏ ﻋ&= #65248;ﻤﻰ ﺟﺪﻳﺪ، ﻧﺘﻴﺠ= 5258; ﺩﻭ ﺍﻧﻘﻠﺎﺏ ﻋ&= #65248;ﻤﻰ ﻗﺒﻠﻰ ﺍﺳﺖ. ﻳﮑ= ﻰ ﺍﻧﻘﻠﺎﺏ ﺗﻄﻮ&#= 65197; ﻭﺗﮑﺎﻣﻞ ﻭ ﺻﻴ&= #65198;ﻭﺭﺕ ﻭ ﺷﺪﻥ،ﺑﺎ ﺩﺍ&#= 65197;ﻭﻳﻦ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻭ ﺩﺍﻟﺎس ﺍʋ= 99; ﺭﺍﻩ ﺑﻴﻮﻟﻮﮊﻯ،ﻭ = 5193;ﻳﮕﺮﻯ ﺩﺭ ﻓﻴﺰﻳﻚ ﺟﺪ&= #65267;ﺪ ﺃﺗﻤﻰ ﻭﺍﻣﻮﺍ&#= 65181; ﺗﺤﺮﻳﻚ ﮐﻨﻨﺪ&#= 65257; ﻭ ﮐﺸﻒ ﺍﺳﺮﺍﺭ = ﺃﺗﻢ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ &= #65207;ﻮﻙ ﺗﻄﻮﺭ ﻭ ﺗﮑﺎﻣ&= #65246; ﺗﻤﺎﻡ ﺷﺪ. ﻭ ﻫﻨ= ;ﻮﺯ ﻧﻘﺶ ﺍﺗﻔﺎﻕ ﺩ&= #65197; ﻓﻴﺰﻳﻚ ﺟﺪﻳﺪ &= #64344;ﺎﻳﺎﻥ ﻧﻴﺎﻓﺘﻪ</span><span dir=3DLTR></sp= an><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65165;ﺳﺖ. ﻭ ﺍﺯ 1926</span><span lang=3DAR-SA style=3D'mso-bidi-l= anguage: FA'> </span><span lang=3DFA style=3D'mso-bidi-language:FA'>ﺑﺒ= ﻌﺪ ﻧﻬﻀﺘﻬﺎﻯ ﻋﻠ&#= 65252;ﻰ ﺩﻳﮕﺮﻯ،ﻣ</span><span lang=3D= AR-SA>ؤثِر ﻋﻤﺪﻩ ﻭﺗﻐﻴﻴ&#= 65198; ﺩﻫﻨﺪﻩ ﻧﺒﻮﺩ&#= 1607; اﻧﺪ. ﺭﻭﻣﺎﻧﺘ&#= 65268;ﮑﻬﺎﻯ ﻣﺬﻫﺒﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﺗﻄﻮﺭ ﻭ ﻫﻨﺮ ﻭ= ﺗﮑﺎﻣﻞ ﺭﺍ ﺭﺳﻴﺪﻩ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ،ﻭ = 5165;ﻟّﺎ ﺩﻟﻴﻞ ﭘﻴﺪﺍﻳ&#= 65206; ﻫﺴﺘﻰ ﻭﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭ ﺍﻧﺴﺎﻥ ﮔﻔﺘ&= #65256;ﺪ. ﻭ ﺍﻳﻦ ﻓﮑﺮ ﺑﺮ= ﺍﻯ ﺑﺸﺮ ﻣﻄﻤﺌن ﻤ&#= 65268;ﺪﺍﻧﻨﺪ ،ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ &= #65227;ﻘﻴﺪﻩ ﻏﺎﻳﺖ ﻭﻫﺪﻑ</span><sp= an dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﺃﺑﺪﻯ ﺍﻟﻬʌ= 64;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5261; ﺍﺯ ﺍﺳﭙﻨﺴﺮ ﺗﺎ ﺑ&= #65198;ﮔﺴﻮﻥ، ﺟﺎﺫﺑﻴّﺖ ﺯﻳ= 5166;ﺩﻯ ﺩﺭ ﺍﻳﻦ ﻓﮑﺮ ﺭ= ﻭﻣﺎﻧﺘﻴﻚ ﺗﮑﺎﻣﻞ ﺑﻮﺟﻮ&#= 65193;ﺁﻣﺪه اﺳﺖ. ﺩﺭﻓﻴﺰﻳ&#= 65242; ﺟﺪﻳﺪ،ﻧﻴﺰ ﮔ= 5198;ﻭﻫﻰ ﺁﻧﺮﺍ ﻣﻔﻬﻮﻡ &= #64400;ﻨﻨﺪﻩ ﻓﻴﺰﻳﻚ ﮐﻠﺎﺳ&#= 65268;ﻚ ، ﮐﻪ ﺍﺻﻞ ﻋﻠّ&#= 65174; ﺭﺍ ﻣﻔﻬﻮﻡ ﮐﺮ&= #65193;ه اﺳﺖ. ﺯﻳﺮﺍ ﺍﺳ&= #65166;س ﻋﻠﻢ ﺑﺮ ﺟﺒﺮ ﻭ= ﺩﻳﺘﺮﻣﻴﻨﻴﺰ&#= 65249; ﺍﺳﺖ. ﻭ ﺑﻴﻦ ﺟﺒ= ;ﺮ ﻭﺍﺧﺘﻴﺎﺭ،ﻫA= 252;ﻪ ﺑﻨﻔﻊ ﺍﺧﺘﻴﺎ&#= 65197; ﺭﺃﻯ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺩﺍﺩﻧ= ;ﺪ ﮐﻪ ﺑﺎ ﺟﺒﺮ ﺍﻟ= ﻬﻰ ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﺩﺭ ﻣﺴﻴﺮ ﺟﺒﺮ = ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌی هستند. ﭼﻪ ﺩﺭ A= 199;ﻧﺪﮔﻰ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻣ&= #65256;ﺠﺮ ﺑﮑﺎﺭﻣﺎﻫﺎ،A= 261; ﻳﺎ ﺯﻧﺪﮔﻰ ﺳﻠ&= #65262;ﮐﻰ،ﻣﻨﺠﺮ ﺑﺸﺎﻳﺴﺘﮕﻰ ﺍ&#= 65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ. ﻭ ﺷﻄﺤﻴّﺎﺕ ﻓ&#= 65268;ﺰﻳﻚ ﺑﺎ ﻓﻠﺎﺳﻔﻬﺎ&#= 65263; ﮐﻪ ﻓﻴﺰﻳﻚ ﺟﺪ&= #65267;ﺪ ﺑﻨﻔﻊ ﺁﻧﻬﺎ ﺭ&= #65155;ﻯ ﺩﺍﺩﻩ،ﻗﺎﺑﻞ = 5165;ﻇﻬﺎﺭ ﻧﻈﺮ ﻓﻮﺭﻯ ﻧﻴ&= #65204;ﺖ. ﺍﻧﻘﻠﺎﺏ ﻓﻴﺰ&#= 65267;ﻚ ﺗﻨﻬﺎ ﺍﻳﻦ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﻧﻮﻉ ﺟﻬﺎﻥ ﺑﻴ&= #65256;ﻰ ﻋﻮﺽ ﺷﺪﻩ ﺍﺳﺖ.= ﺑﻠﮑﻪ ﺫﺍﺕ ﻋﻤﻞ ﻋﻠﻤ&= #65264; ﺩﺭ ﺧﻮﺩ ﻭﺩﺭ ﻭ= ﻇﻴﻔﻪ ﺫﺍت ﺘﻐﻴﻴﺮ ﮐ&#= 65198;ﺩ. ﻭﺑﻬﺘﺮ ﺍﺳﺖ ﻣ&= #65208;ﺨّﺺ ﺗﺮ ﺑﮕﻮﻳﻢ،ﺩ= 5197; ﺗﻐﻴﻴﺮ ﺫﺍﺕ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ،ﻭ= 5255;ﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﮐﻪ = ﺗﻐﻴﻴﺮﻯ ﻧﻴﺴﺖ. ﻭ ﺩﺭ ﻧﻈ= ;ﺮ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ= 548;ﮐﻪ ﺩﻭﺭ ﺧﻮﺩ ﻣﻴﮕ&= #65198;ﺩﻧﺪ. ﮔﺮﭼﻪ ﻟﻮﻟﺒﻰ &= #64380;ﻮﻥ ﻓﻨﺮ ﺣﺮﮐﺘﻰ ﺩ&= #65261;ﺭ ﺧﻮﺩ،ﮐﻤﻰ ﺑﺒ= 5166;ﻟﺎ ﻧﻴﺰ ﺑﺮﻭﺩ. ﺍﻧ= ﻘﻠﺎﺏ ﺑﻴﻮﻟﻮﮊﻳﮑﻰ &#= 65239;ﺮﻥ ﮔﺬﺷﺘﻪ ﻭ ﺗﺎﮐ&= #65256;ﻮﻥ،ﺭﻓﺘﺎﺭ ﺑﺮ ﺍﺻﻞ ﻃﺒﻴﻌ&= #65264; ﻭﺗﺎﺭﻳﺨﻰ ﺍﺳ&#= 65174;. ﮐﻪ ﻧﺘﻴجه اش A= 169;ﺎﺯ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ. = ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩﻯ ﮐﻪ ﺧ&= #65262;ﺩﺭﺍ ﺟﺪﺍ ﺍﺯ ﻃﺒﻴﻌ&= #65174; ﻏﻴﺮ ﺯﻧﺪﻩ ﻣﻴ&= #65194;ﺍﻧﺪ. ﻭﻟﻰ ﺯﻧﺪﮔﻰ ﺑ&= #65166; ﻃﺒﻴﻌﺖ ﻭ ﻫﻤﮑ&= #65166;ﺭﻯ ﺑﺎ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺧﻮﺩﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﻣﻴﺪﻫﺪ. ﺑﺎ ﺍﻳ= ﻦ ﺗﻔﺎﻭﺕ ﮐﻪ ﻣﻴ&= #65176;ﻮﺍﻧﺪ،ﻣﺤﻴʌ= 18; ﺭﺍ ﺗﺤﺖ ﺗﺄﺷﻴ&= #65198; ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺑ&= #64405;ﻴﺮﺩ. ﻭ ﺗﻤﺎﻡ ﺍﻳﻦ ﺗ= ﺄثیر،ﻣﻨﺤﺼﺮ ﺩﺭ ﺟﺴﻢ ﺍﻧﺴﺎ&= #65253;،ﻭ ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺯﻣﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻣﺎ ﺗﺄثیرﻯ A= 183;ﺰ ﻣﻨﻔﻰ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﺪﺍﺭﺩ ﻭ ﭼﻮﻥ ﺟﺮﻳﺎﻥ = ﺍﻣﻮﺭ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ ، حتی ﻭﻗA= 176;ﻰ ﺍﻧﺴﺎﻥ ﺧﺮﺍﺑ&#= 64401;ﺎﺭﻯ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﻴ&= #64401;ﻨﺪ،ﻳﺎ ﺣﺘﻰ ﺩﺭ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮﺩ، ﮐﺎ&#= 65197;ﻣﺎﺳﺎﺯﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﮔﻮ&= #65163;ﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻤﻴ&#= 65246; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﻋﻤﻞ ﻣﻴﮑﻨﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﺮ&#= 65165;ﻩ ﺣﻔﻆ ﺗﻌﺎﺩﻝ ﻭ = ﺟﺒﺮﺍﻥ ﺧﺴﺎﺭﺕ ﺑﺎﮐﺎ&#= 65197;ﻣﺎﻟﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﺘ&= #65264; ﺍﻳﻦ ﺧﺮﺍﺑﻰ ﻫ&= #65166; ﮔﻮﺋﻰ ﻟﺎﺯﻣﻪ &= #65255;ﻮﺳﺎﺯﻯ ﺍﻣﻮﺭ ﻃﺒﻴﻌﺖ &= #65165;ﺳﺖ ﮐﻪ ﺑﺸﮑﻞ ﻃﺒﻴ&= #65228;ﻰ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻧﺎﺣﻖ ﻧﻴﺰ ﻧ&= #65166;ﺧﻮﺍﺳﺘﻪ ﻭ ﻧﺪﺍﻧﺴﺘﻪ ﻭ = ﻧﺘﻮﺍﻧﺴﺘﻪ ﻭ ﻧﭙﻨﺪﺍﺷﺘﻪ &= #65193;ﺭ ﺧﺪﻣﺖ ﺣق ﻮ ﻫﺪ&= #65233; ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﻟﻰ ﺑﺪﺳﺖ دﺷ&#= 65252;ﻨﺎﻥ ﺧﺪﺍ . ﺍﻣﺎ ﺗﻨﻬ= ;ﺎ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺳﺖ،ﮐﻪ ﭘس ﺍﺯ ﻧﻮﺳﺎﺯ&#= 65263; ﺧﻮﺩ،ﺩﺭ ﺗﻌﺎ= 5247;ﻰ ﺑﻴﺸﺘﺮ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ،ﻣﻴﺘﻮﺍA= 255;ﺪ ﻫﺮﻧﻮﺳﺎﺯﻯ ﻣ&#= 65208;ﺒﺘﻰ ﺩﺭ ﻃﺒﻴﻌﺖ،ﺑ= 5192;ﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺩﻳﮕﺮ،ﺩﺭﺗﮑA= 166;ﻣﻞ ﺭﻭﺣﻰ ﺁﻧﺎﻥ ﺑ&= #65256;ﻤﺎﻳﺪ. ﻭ ﺍﻟّﺎ ﺗﻐﻴﻴ&#= 65198;ﺍﺕ ﻃﺒﻴﻌﺖ،ﺗﻨﻬA= 166; ﺟﺎﺑﺠﺎﺋﻰ ﺩﺭ &= #65175;ﺮﺍﮐﻤﺎﺕ ﺍﺳﺖ ﻭ ﺗﻐﻴﻴﺮ&= #65165;ﺕ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 65203;ﺎﺯﻯ. ﻭ ﻃﺒﻴﻌﺖ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺭﺍ ﺑﻬﺘﺮ ﺳﺎﺧ&= #65176;ﻦ،ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﻣ= ﻴﮑﻨﻨﺪ،ﺟﺰ ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎﺳﺎﺯﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻥ &= #65191;ﻮﺩ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻫ&#= 65166;ﻧﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻋﺒﺎ&= #65193;ﺍﺕ ﻭ ﺧﺪﻣﺎﺕ ﻭ ﺻﺪ= ﻗﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﻋﻠﻤ&= #65264; ﻭ ﻓﻠﺴﻔﻰ ﻭﺍﻧ&= #65204;ﺎﻥ ﺩﻭﺳﺘﻰ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻴ&= #65252;ﺎﺭ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65268;ﻤﺎﺭﺍﻥ ﺩﻳﮕﺮ ﺭﺍ ﺷﻔﺎ = ﺑﺪﻫﺪ،ﻳﺎ ﻧﺎﺑﻴﻨﺎﺋﻰ ﮐ&#= 65258; ﺑﺨﻮﺍﻫﺪ ﮐﻮﺭ&#= 65263; ﺭﺍ ﺑﻴﻨﺎ ﮐﻨﺪ&= #1548;ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻣﺮﺩﻫ&= #65166;ﻯ ﺑﺨﻮﺍﻫﺪ ﻣﺮﺩ&#= 65259;ﺎﻯ ﺭﺍ ﺯﻧﺪﻩ ﻧﻤﺎ&= #65267;ﺪ. ﻣﻴﭙﺮﺳﻨﺪ،ﺁA= 267;ﺎ ﻏﻴﺮ ﺍﻟﻬﻴّﻮ= 5253; ﻭﻣﺨﺎﻟﻔﻴﻦ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ، ﺟﺰ ﮔﻤ&#= 65198;ﺍﻩ ﮐﺮﺩﻥ ﻭﮔﻤﺮﺍ&#= 65257; ﺷﺪﻥ،ﻭ ﻗﻬﻘﺮ= 5165;ﺋﻰ ﮔﺮﺩﻳﺪﻥ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻤﻮﺩﻥ ﻋﻤﻞ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ؟ﮔﻮﺋﻰ = 5155;ﺗﻢ ﺭﺍ ﺑﺮﺍﻯ ﮐﺸﺘ&= #65166;ﺭ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </spa= n><span lang=3DAR-SA>ﻣﻰ ﺷﮑﺎﻓﻨʋ= 94;،ﻭﻧﻪ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﺑ&= #65268;ﺸﺘﺮ. ﮔﻮﺋﻰ ﭼﺎﻗﻮﺭ&#= 65165; ﺑﺮﺍﻯ ﮐﺸﺘﺎﺭ &= #65251;ﻴﺴﺎﺯﻧﺪ،ﻭ ﻧﻪ ﺑﺮﺍﻯ ﺑﺮﻳ&= #65194;ﻥ ﺍﺷﻴﺎٴ ﺑﻨﻔﻊ &#= 65165;ﻧﺴﺎﻥ ﻧﺎﺗﻮﺍﻥ ﺩﺭ ﺑ&= #65198;ﻳﺪﻥ. ﻧﻘﺶ ﻋﺎﻣﻞ ﺍﻧ&= #65204;ﺎﻧﻰ ﺩﺭ ﺗﻐﻴﻴﺮﺍﺕ &= #65251;ﺤﻴﻄﻰ ﻣﻨﻔﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺗﻐﻴﻴﺮﺍﺕ &= #65195;ﺍﺕ ﺭﻭﺍﻥ ﺧﻮﺩ،ﺑ= 5198;ﺍﻯ ﺳﺎﺧﺖ ﺟﺎمعه = 75;ﻯ ﺑﺎ ﺍﻓﺮﺍﺩ ﺭﻭ&= #65165;ﻥ ﺑﻬﺘﺮ،ﻭ ﺩﺭ ﻓ&#= 65212;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮ،ﻗﺎﺑﻞ ﺗﻔﺴﻴﺮ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>&#= 65259;ﺴﺖ. ﻭ ﺑﺮﺍﻯ ﺍﺑﺪﺍ&= #65225; ﻓﮑﺮﻯ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻫﺮ ﻧﻈﺮﻳّﻪ ﻋ&#= 65248;ﻤﻰ، ﺗﺄﮐﻴﺪﻯ ﻣﺤﺪ&#= 65261;ﺩ ﻧﺒﺎﻳﺪ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﻭﺗﻤﺎﻡ = ﻓﺮﺿﻴﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﺗﺄ&= #65251;ّﻠﻰ ﻭ ﺗﻌﻤﻴﻖ ﮔﺬﺷ&= #65176;ﻪ ﺭﺍ ﻃﺮﺩ ﻣﻴﮑﻨ&= #65194;. ﻭﻧﻮﺍﻗﺺ ﻭ ﺧﻄ&= #65166;ﻫﺎﻯ ﭘﻴﺸﻴﻦ ﺭﺍ ﺟﺒ&= #65198;ﺍﻥ ﻣﻴﮑﻨﻨﺪ. ﻭﺟﻬ&= #65166;ﻥ ﻓﻴﺰﻳﻚ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻩ،ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﺪ ﺟﺎﻯ ﻣﻌﻘﻮﻟﻰ &= #65193;ﺭﺁﻥ ﭘﻴﺪﺍ ﮐﻨﺪ. ﺯﻳ= ﺮﺍ ﻣﺎ ﻭﺭﺍﻯ ﻋﻘﻞ&= #1548;ﻣﺪﺑﺮﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ،ﭼﻪ ﻧﻘ= 5208;ﻰ ﻋﻤﻴﻘﺘﺮ ﺩﺭ ﻓ&= #65268;ﺰﻳﻚ ﻭ ﻓﻴﺰﻳﻚ ﺟﺪﻳ&= #65194;،ﻭﺣﺘﻰ ﺩﺭ ﻣﺘﺎﻓﻴﺰﻳ&#= 65242; ﺟﺪﻳﺪﺁﻳﻨﺪﻩ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺗﻨ= ﻬﺎ ﺭﺍه اﻧﺴﺎﻧﻬA= 166;ﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺍﮐﻨ= 5262;ﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩ ﺑﮑﻤﺎﻝ ﻭ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺍﻟﮕﻮﻫﺎﻯ ﮐﻤ&#= 65166;ﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺑﺮﺳﺪ. ﭼﻮﻥ ﺑﺸ= ﻬﻮﺩ ﺳﻠﻮﮐﻰ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩ ﺩﺭ ﮐﻤﺎﻝ = ﻭ ﻣﻌﺎﺩﻝ ﺁﻥ ﺷﺪ&= #65253; ﻣﻴﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA><span style=3D'mso-spacerun:yes'> </span>= 5235;ﻴﺰﻳﻚ ﻗﺮﻥ 19</span><span lang=3DFA style=3D'mso-bidi-languag= e:FA'>ﺑﺎ ﻏﻨﺎﻯ ﺧﻮﺩ،ﺍ= 5203;ﻴﺮ ﻓﺮﺿﻴّﻪ ﺳﻴﺴ= 5176;ﻢ ﻣﮑﺎﻧﻴﮑﻰ ﻭﻣ&#= 65166;ﺩﻯ ﻧﻴﻮﺗﻮﻧﻰ ﺑﻮ&#= 65193;،ﻭ ﻧﻴﺰ ﺗﻔﮑّﺮ ﻣ&#= 65166;ﺷﻴﻨﻰ،ﻭ ﻧﻪ ﺗﻔﮑّﺮ ﮐﻠ&#= 1617;ﻰ ﻭ ﺗﺪﺑﻴﺮﻯ ﻭﺭ&= #65261;ﺣﻰ. ﻭ ﻫﻨﻮﺯ ﻫﻢ ﻣﻌ= ﻠﻮﻡ ﻧﻴﺴﺖ،ﮐﻪ ﻓﻴ= 5200;ﻳﻚ ﺟﺪﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺮ&= #64400;ﺰﻳّﺖ ﺩﺭ ﻫﺴﺘﻰ ﺭﺍ ﺩ= ﺍﺷ</span><span lang=3DAR-SA>ﺘﻪ ﺑﺎﺷﺪ،᥾= 1; ﺗﺄثیر ﻋﻤﻴﻖ ﺑﮕﺬﺍﺭ&#= 65193;. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺍﻧﻘﻠﺎﺏ ﺑﻴﻮﻟﻮﮊﻳﮑﻰ &#= 65175;ﻄﻮﺭ ﺍﺯ ﺧﻮﺩ ﮔﺬﺍﺭ&= #65193;. ﻭ ﺑﺮﺍﻯ ﻓﻬﻢ ﺍ= ﻣﺮﻭﺯ،ﻣﺎ ﺍﺯ ﺗﺄثیر ﻓﻴA= 200;ﻳﻚ ﺟﺪﻳﺪ،ﻭ ﺳﻔﺮ= 5259;ﺎﻯ ﻓﻀﺎﺋﻰ ﻭ ﺗﮑﻨ&= #65262;ﻟﻮﮊﻯ،ﺩﺭ ﺯﻧﺪﮔﻰ ﻓﺮﺩﺍ&#= 65263; ﺍﻧﺴﺎﻥ،ﻭ ﺩﺭ &#= 65165;ﺧﻠﺎﻕ ﻭﻣﺎﻫﻴّﺖ ﺟﺎ= 5251;ﻌﻪ ﺑﺸﺮﻯ، آﻏﺎﺯ = 5165;ﺯ ﺳﺎﻟﻬﺎﻯ ﻫﺰﺍ&#= 65197;ﻩ ﺳﻮﻡ،ﻧﻤﻴﺘﻮA= 165;ﻥ ﺗﺼﻮﺭﻯ ﻭ ﭘﻴﺶ = ﮔﻮﺋﻰ ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﺟ= ﻬﻞ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍ&= #65199;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺁﻳﻨﺪﻩ ﺩ= ﺍﻧﺎﺋﻰ ﻭ ﺁﮔﺎﻫﻰ ﺑﺪﻫ&= #65194; ﮔﺮﭼﻪ ﺩﺍﻧﺎﺋ&#= 65264; ﻣﻴﺘﻮﺍﻧﺪ،ﺧA= 170;ﺮ ﺍﺯ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﺣﺘﻤﻰ ﺟﻬﻞ ﻭ ﻓ= ﺴﺎﺩ ﺭﺍ،ﺩﺭ ﮐﺎﺭﻣ= 5166;ﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #1578;ه ها ﺑﮕﻮﻳﺪ. ﻭﻟ&#= 65264; ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺷﺸﮕﺎﻧﻪ،ﻭ ﮐ= 5166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺩﺭ = ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﻭﺗﺎ ﺯﻧ&= #65194;ﻩ ﻫﺴﺘﻨﺪ، ﺧﺪﺍ= 5261;ﻧﺪ ﺑﺮﺣﺴﺐ ﺑﺮﻧﺎ&#= 65251;ﻪ ﻫﺎﻯ ﺧﻮﺩ،ﺑﺮ= 5165;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎ ﭼﻪ = ﻣﺼﻠﺤﺖ ﻣﻴﺪﺍﻧﺪ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﮐﻢ ﻭﺑﻴﺶ ﺗﺼﻮ&= #65197;ﺍﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;. که اﺯ ﺻﺤﻨﻪ ﻫ= 5166;ﻯ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺧﻮﺩ ﮐﻤﻚ ﺑﮕﻴ&= #65198;ﻳﻢ. ﺯﻳﺮﺍ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻫﻤﺎﻥ ﺳﻄﻮ&= #65185; ﺍﻟﻬﻰ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65207;ﺎﻳﺴﺘﻪ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﻟﻰ ﺗﺎﮐﻨﻮﻥ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻃﻮﻝ ﺗﺎ&= #65197;ﻳﺦ،ﺍﺯ ﺃﻧﺒﻴﺎ ﻭ ﺍﻟﻬ&= #1740; ﻮﻧه گفته ﻭﻣ᥾= 8;ﮕﻮﻳﻨﺪ،ﺗﻨﻬ&#= 65166; ﻭﻇﻴفه ﺒﺎﻣﺴ= 72;ﻟﻴّت ﺃﺑﺪﻯ ﺍﻧﺴﺎﻥ&#= 1548;ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺁﺧﺮ&= #65267;ﻦ ﺷﻬﻮﺩ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #65261; ﺍﻟّﺎ ﻫﺮ ﮐﺎﺭ&#= 65263; ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65165;ﺳﺖ. ﺣﺘﻰ ﻋﺒﺎﺩﺍﺕ &= #65261; ﺧﺪﻣﺎت ﻮﺧﻴﺮ= 5165;ﺕ، که ﻘﺸﺮﻳّﻮﻥ A= 193;ﻳﻨﻰ ﻭﻣﺬﻫﺒﻰ ﻫﻤﻪ &= #65165;ﺩﻳﺎﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻫﻴ= ﭻ ﻳﻚ ﺍﺯ ﺍﺩﻳﺎﻥ = ﻭ ﻣﺬﺍﻫﺐ ﺍﺳﻤﻰ &= #65261; ﺭﺳﻤﻰ ﻭ ﻗﺸﺮﻯ = ﺣﻘﻴﻘﺘﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﻫﻤﻪ ﺗﺸ&= #64401;ﻴﻠﺎﺗﻰ ﺣﺰﺑﻰ ﻭ ﺳﻴﺎﺳ&= #65264; ﺳﺎﺧﺘﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺟﺎﻩ ﻃﻠب ﻮ ﺁﺧ&= #65262;ﻧﺪ ﺑﺎﺯﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑ= ﻘﺼﺪ ﺍﺳﺘثماﺭ ﻭ ﺍA= 203;ﺘﺤﻤﺎﺭ ﻭﺧﺮﻳّﺖ ﺩﺭ ﮐ&#= 65256;ﺘﺮﻝ ﺩﺍﺭﻧﺪ. ﻭ ﺭﻭﺯ= ﺑﺮﻭﺯ ﺑﺪﺗﺮ،ﮔﻮﺋﻰ = 5169;ﺎ ﭼﺮﺍﻍ ﺑﺪﺯﺩﻯ &= #65197;ﻓﺘﻪ ﺑﺎﺷﻨﺪ. ﻫﺮﮐس &= #65169;ﺎﻳﺪ ﺍﺯ ﺧﻮﺩﺵ ﺷﺮﻭ&= #65225; ﮐﻨﺪ،ﻧﻪ ﺍﺯ ﺩ&#= 65267;ﮕﺮﺍﻥ. ﮐﻪ ﮐﺎﺭﻣﺎﺳﺎ&#= 65199;ﻯ ﺑﻴﺸﺘﺮ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺗﺎ ﺩﻭﺑﺎ= ﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﻫﻤﻴﻦ ﺭﺍﻩ ﺩﺭﺍﺯ ﺃﺯ&= #65247;ﻰ ﺭﺍ ﺑﺎ ﺗﺤﻤّﻠ&#= 65198;ﻧﺞ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ&#= 65175;ﺮ ﺑﮕﺬﺭﺍﻧﻨﺪ. ﻭ = ﺩﺭ ﺗﻮﻟﺪﺍﺗﻴﻨﻮ= 5227;ﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﻭﺭﺳﺦ ﻭﻭﺳﺦ ﺑ&= #65204;ﺘﻪ ﺑﺪﺭﺟﻪ ﺍﻧﺤﺮ&#= 65165;ﻑ ﻭﮔﻨﺎﻩ ﮐﺎﺭﻯ &= #65261; ﺳﺘﻤﮑﺎﺭﻯ،ﮐA= 258; ﺍﻳﻨﻚ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺫﺧ&= #65268;ﺮﻩ ﻣﻴﮑﻨﻴﻢ ﭘس ﺩ&#= 65261;ﭼﺎﺭ ﺗﻮﻟﺪﺍﺕ ﻭ ﻣﺮ&= #64402; ﻭﻣﻴﺮﻫﺎﻯ ﻣﮑ&#= 65198;ﺭ،ﻭ ﺻﺪﻫﺎ</span><span dir=3DLTR></span><span lang=3D= AR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﻫﺰ= ;ﺍﺭ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﺩﻳﮕﺮ ﻭ ﺯ= ﻧﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ که ﻤﻰ ﺑﻴﻨﻴﻢ. &= #1705;ه ﺒﻬﻤﻴﻦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﻭ ﻟﺰﻭﻡ ﻫﻤﻴﻦ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﺎﻳﺪ ﺭﺳﻴﺪ. ﻭ= ﺍﻳﻦ ﻫﻤﺎﻧﻰﮐﻤﺎﻟ= 5166;ﺕ ﺁﻥ،ﺗﺠﻠّﻴﺎʋ= 73; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﺭﺍ ﭘﻴﺪ&= #65165; ﮐﺮﺩ. ﺗﺎ ﺷﺎﻳﺴ= ﺘﻪ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﮔﺮﺩﻳﻢ. ﻭ ﺍﮔﺮ= ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺭ ﻭﻟﺎ&= #65267;ﺖ ﺳﻠﻮﮐﻰ،ﻭ ﻫﺪ= 5165;ﻳﺖ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺗ&= #65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ، ﻭ&#= 65169;ﻌثت ﺧﻮﺩ ﺑﺎ ﺭﺳﺎﻟ&= #65174; ﻭﻣﺄﻣﻮﺭﻳّت = 75;ﻟﻬﻰ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺑﺸﻬﻮﺩ ﻫﻔﺘم عرش ﺮﺣʌ= 52;ﺎﻥ ﻧﻴﺰ ﻣﻴﺮﻭﻧﺪ. = ﺗﺎ ﻫﻔت هزﺍﺭ ﺳﺎA= 245;</span><span dir=3DLTR><br> </span><span lang=3DAR-SA>ﺑﻌﺪ ﺩﺭ ﺭ= ;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5176;ﻮﺍﻥ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﺁﻥ ﻧﻮﻉ ﻭﻋﻈﻴ&= #65250; ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺗﺠﻠّﻰ ﻫﻔﺘﻢ &#= 65261; ﻋﺮﺵ</span><span dir=3DLTR></span><span lang=3DAR-SA di= r=3DLTR><span dir=3DLTR></span> </span><span lang=3DAR-SA>ﺭﺏّ ﺑ= ;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺳ&= #65268;ﺪ ﻭﺗﺎ ﺃﺑﺪﻳت ﺎ&#= 65267;ﻦ ﺗﺠﻠﻴّﺎﺕ ﻓﺮ= 5165;ﻭﺍﻥ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺍﻳ= ﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﻴﻢ. ﮐﻪ ﺣﺘﻤﺎ ﻧﻴﺰ = ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ. = ﻭﺗﺎ ﺑﺤث ﺩﻳﮕﺮﻯ ﺩ&#= 65197; ﺑﺎﺭﻩ ﺗﮑﺎﻣﻞ &= #65261; ﺗﻄﻮﺭ ﻋﻠﻤﻰ،= 5165;ﺯ ﻗﺮﻥ 18</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR><span dir=3DLTR></span> </span><span lang=3DFA style=3D'mso-bidi-= language: FA'>ﺑﺒﻌﺪ،ﺑﺎﻣﻴ= ﺪ ﺩﻳﺪﺍﺭﻯ ﻣﺠﺪ&#= 65193; ﺩﺭ ﻣﻘﺎﻟﻬﺎﻯ &= #65193;ﻳﮕﺮ. ﺩﺭ ﺧﺎﺗﻤﻪ ﺳﻔ&= #65166;ﺭﺵ ﺗﻔﺴﻴ</span><span lang=3DAR-SA>ﺮﺍ&= #65173; ﺳﻠﻮﮐﻰ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ،ﺍﺯ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻗ&= #65198;ﺁﻥ ﻭ ﺍﺯ ﭼﻨﺪ ﻫﺰﺍ= ﺭ ﺣﺪﻳث ﻣﻨﻘﻮﻝ &#= 65165;ﺯ ﭘﻴﺒﺎﻣﺒﺮ،ﮐA= 258; ﺑﺎﺗﻔﺴﻴﺮ ﺳﻠ&#= 65262;ﮐﻰ ﻋﻈﻤت ﻔﮑﺮ ﻋﺮ&#= 65235;ﺎﻧﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﭘ&= #65268;ﺎﻣﺒﺮ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩ&= #65165;ﻧﺴﺖ. ﻭﺍﺯ ﺗﻔﺴﻴﺮﻯ &= #64400;ﻪ ﺍﺯ ﺗﻤﺎﻡ ﻏﺰﻟ&= #65268;ّﺎﺕ ﺣﺎﻓﻆ ﮐﺮﺩه ا= 5249;،ﮐﻪ ﺩﺭﻭﻳﺶ ﻭﻋﺎﺭ&#= 65235;ﻰ ﭼﻮﻥ ﺣﺎﻓﻆ ﺷﻴ&= #65198;ﺍﺯﻯ ﭼﻪ ﻓﮑﺮ ﻣﻴﮑﺮ&= #65193;ﻩ، ﮐﻪ ﺍﻳﻦ ﺍﺷﻌﺎ&= #65197; ﺭﺍ</span><span dir=3DLTR></span><span lang=3DAR-SA dir=3DLTR>= <span dir=3DLTR></span> </span><span lang=3DAR-SA>ﮔﻔﺘﻪ= ;. ﮐﻪ ﺑﺮ ﺩﻝ ﻫﺮ ﺧﻮﺍ= ﻧﻨﺪﻫﺎﻯ ﻣﻰ ﻧﺸﻴﻨﺪ. ﮔﻮ= ﺋﻰ ﻓﺎﻝ ﺁﻧﺎﻥ ﺭﺍ = ﻣﻴﮕﻴﺮﺩ. ﻭﺍﻳﻦ ﺗﻔﺴﻴﺮ&#= 65165;ﺕ ﺩﺭ( ﻭب ﺳﺎﻳﺖ)ﻣ= ﻦ ﺩﺭ ﺍِﻧﺘﺮﻧﺖ &#= 65259;ﺴﺖ. ﻭﺍﮔﺮ ﻫﻤﻪ ﻧﻮ&= #65207;ته هاﻯ ﺳﻰ ﻫﺰﺍﺭ &#= 65211;ﻔحه اﻯ ﺍﻳﻦ ﻧﻮﻳﺴ&#= 65256;ﺪﻩ ﺭﺍﺑﺨﻮﺍﻫﻴﺪ</s= pan><span dir=3DLTR></span><span dir=3DLTR><span dir=3DLTR></span> dc </span><span la= ng=3DAR-SA>ﺁن ﺒﺮﺍﻳﮕﺎﻥ ﺗﻘ&#= 65194;ﻳﻢ ﻣﻴﮕﺮﺩﺩ. ﺗﺎﺷ&= #65252;ﺎ ﻧﻴﺰ ﺗﮑﻤﻴﻞ ﻭ = ﺗﺼﺤﻴﺢ ﻭﻫﺮﻧﻘﺪﻯﮐﻪ= 5193;ﺍﺭﻳﺪﺑﻨﻤﺎᥴ= 3;ﻴﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR></span><span dir=3DLTR><span dir=3DLTR></span><span style=3D'mso-spacerun:yes'> </span><br style=3D'mso-special-character:= line-break'> <![if !supportLineBreakNewLine]><br style=3D'mso-special-character:line-bre= ak'> <![endif]></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an></span><a name=3DM172><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'>M172 </span></a><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'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span dir=3DRTL></span><b><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'><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><span lang=3DAR-SA>إر&#= 1575;ده انسانی <o:p></o:p></span></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻇﺎﻫﺮﺍ ﺍﻧﺴﺎﻥ ﻫﺮﭼﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﮐﻨﺪ'ﮐﻪ ﺑﺸﻨﺎ&= #65203;ﺪ ﻳﺎ ﺑﺪﺳﺖﺁﻭﺭﺩ' خود ﺭﺍ ﺻﺎﺣﺐ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ ﻭ ﺍﺭﺍﺩﻩ ﻣﻴﺪﺍﻧﻨﺪ ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﺭﺍﺩﻩ'ﺟﺴﻤﻰ ﺍﻧﺴﺎﻥ ﺗﺎﺑﻊ ﺍﺭﺍﺩﻩ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺑﺪﻟﻴﻞ ﺍﻳﻨﮑﻪ ﺩﻭﺳﺖ ﻭﻳﺎ ﻧﻔﺮﺕ ﺩﺍﺭﺩ ﻭﺩﻓﻊ ﺧ&= #65220;ﺮﻯ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﭘس ﺣﺮﮐﺘﻰ ﻣﻴﮑﻨﺪ. ﻭﻋﻤﻠ&= #65264; ﻣﻴﻨﻤﺎﻳﺪ'ﺗﺎ ﺑﭽﻴﺰﻯ ﻳﺎ ﺟﺎﺋﻰ ﻳﺎ ﺣﺎﻟ&= #65264; ﺑﺮﺳﺪ'ﮐﻪ ﺍﺯ ﺃﻣﺮﻯ ﺩﻭﺭ ﮔﺮﺩﺩ. ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺭﻭﺍﻥ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ' ﺗﺎﺑﻊ = ﻋﻘﺪﻩ ﻫﺎ ﻭﻫﻮﺳﻬﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭﺍﻧﮕﻴﺰﻩ ﻫﺎ&#= 65263; ﺳﺮﮐﻮﺏ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﮐﺴﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻴﺴﺖ ﮐﻪ ﻧﺎﺧﻮﺩ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺁﮔﺎﻩ ﺍﻭ'ﻣﻤﻠﻮ ﺍﺯ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 227;ﻘﺪﻩ ﻫﺎ ﻳﺎ ﮐﻤﭙﻠﮑس ﻭﻳﺎ ﺍﺯ ﻣﻔﺎﺳﺪ ﻭ ﺻ= ﻔﺎﺕ ﺯﺷﺖ ﻭﺣﻴﻮﺍﻧﻰ ﭘﺮ ﺗﻮﺣّﺶ ﻭ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ &#= 65235;ﺎﺳﺪ ﻧﺒﺎﺷﺪ. ﭼﻮﻥ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭﺍﻧﺘﻘﺎﻡ ﻭﻣ&#= 65184;ﺎﺯﺍﺕ. ﺑﻄﻮﺭی که ﺑﻀA= 198;ﺭ ﻭﺁﺳﻴﺐ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﺷﺪﻩﺑﺎﺷﺪ. ﺑﻤ&= #65240;ﺼﻮﺩ ﺧﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ= ﮔﻮﺋﻰ ﺑﺎﻟﺎﺭﻓﺘﻦ ﺍ&#= 65199; ﺍﺟﺴﺎﺩ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﺗﺎ ﺑﺸﻬﻮﺕ ﻭ ﺧﻮﺍﺳﺘﻪ'ﻳﺎ ﺷﻬﺮﺕ ﻭ ﺑﺮﺗﺮﻯ ﻭﺳﺘﺎ&#= 65267;ﺶ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺳﺪ. ﻭﻟﺬﺍ ﺗﻤﺎﻡ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﮔﻨﺎﻩ ﭘﺮﻭﻯ ﺍﺳﺖ'ﺣﺘﻰ ﺍﮔﺮ ﺧﻴﺮﺍﺕ ﻭ ﻣﺒﺮﺍﺕ ﺑﻨﺎﻡ ﺧﺪﺍ ﺑﺎﺷﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺗﻈﺎﻫﺮ ﻭ ﺗﻘﺪس ﻭ ﻧﻴﮑﻮ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺗﻤﺎﻣﺎ ﺟﺰ ﺳﺘﻤﮑﺎﺭﻯﻮ ﻣﻨّﺖ ﮔﺬﺍﺭﻯ ﺑﺮﺩﻳﮕﺮﺍﻥ'ﻭ ﻇﻠﻢ ﺑﺬﺍﺕ ﺧﻮ&= #65267;ﺸﺘﻦ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺯﻳﺮﺍ ﺑﺎﻋث ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ'ﻭ ﺁﻟﻮﺩﻩ ﺗﺮ ﺷﺪﻥ ﺑﮕﻨﺎﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>A= 247;ﺬﺍ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺑﺎ ﻋﻘﻞ ﻭﻧﻔس ﻟﻮﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ'ﻭ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ ﺷﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ'ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ'ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﭘﺎﮐﺴﺎﺯﻯ ﻋﻘ&#= 65194;ﻩ ﻫﺎ ﻭ ﺗﺒﺪﻳﻞ ﺷ= ﺪﻩ ﺑﻌﻘﻴﺪﻩ ﻫﺎ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﺗ= ﺎ ﺷﺎﻳﺪ ﺍﺯ ﻣﺤﻞ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﻣﻮﻓﻖ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺑﺘﻮﺍﻧﻨﺪ به <sp= an style=3D'mso-spacerun:yes'> </span>ﺴﻄﻮﺡ &#= 65227;ﻘﻠﻰ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳﺪ. ﺁﻧﮕﺎﻩ ﺩﺭﻙ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩﻩ ﺳﭙس ﻧ&#= 65236;ﺮﺕ ﺍﺯ ﭼﻨﺎﻥ ﺻﻔﺎﺕ ﺯﺷﺖ ﺧﻮﺩ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺗﺮﻙ ﻋﺎﺩﺕ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑﺘﺪﺭﻳﺞ ﺁثاA= 197; ﻣﻨﻔﻰ ﭼﻨﻴﻦ ﺻﻔﺎﺕ ﺯﺷﺖ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﭘﺎﻙ ﻣﻴﺸﻮﻧﺪ. = ﮔﺮﭼﻪ ﺩﺭ ﺣﺪ ﺃﻗﻞ ﻭﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﻧﻔس 'ﻭﭘسﺍﺯ (ﺣﺘّﻰ ﺃﻋﻠﻢ ﺍﻟﻬﻰ) ﺩﺭ ﺩﺍﻭﺭﻯ ﺍﻭ'ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ ﻭ ﺗﺄﻣﻴﻦ ﺷﺮﻁ ﮐ&= #65166;ﻓﻰ'ﺍﺯ ﺗﺤﻘّﻖ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﻣﺮﺣﻠﻪﺍﻯ'ﺑﻴ&#= 65242; ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ'ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﺷﻬﻮﺩ ﻭﺍﺟﺐ ﻓﻄﺮﻯ ﻭ = ﺍﻟﻬﻰ ﻭ ﻧﻮﻋﻰ ﺷﺸﻢ ﺳﺎﻟﮑﺎﻥ'ﺑﺸﻬ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭ ﻳﺎ ﺍﺣﺘﻤﺎﻟﺎ ﺑﻤﺸﻴّﺖ ﺍﻟﻬﻰ'ﺩﺭ ﺻﻮﺭﺕ ﻣﻔﻴﺪ ﺑ&= #65262;ﺩﻥ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﮐﺮﺩﻥ ﻣﺴﺘﻌﺪﺍﻥ ﺩﻳ&#= 64405;ﺮ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺁﻧﮕﺎﻩ ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭ ﺍ= ﻟﻬﻰ ﺧﻮﺩ'ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ. ﻭ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺍﺣﺘﻤﺎﻟﻰ ﺧﻮﺩ' ﻧﺒﻮّﺕ ﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺷﻮﺩ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍﻭ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﮐﺎﻣﻠ&= #65166;ﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ'ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮﻯ'ﻭ ﮐﺎﻣﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮ&#= 65263;' ﻭ ﮐﺎﻣﻠﺎﻥ ﺑﻮﺩﺍﺋﻰ ﺑﻨﻮﺭ ﻓﺎﻃﻤﻰ ﺷﻴﻮﺍ ﻣﻴﺮﺳﻨﺪ. ﻭ ﻫﻤﻴﺸﻪ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﺧﻄﺮ ﻗﺸﺮﻯ ﮔﺮﻯ ﻭ ﺍﻧﺤﺮﺍﻑ ﺩﺭ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻧﻴﺰ ﻫ&= #65204;ﺖ. ﮐﻪ ﺁﻧﮕﺎﻩ ﻣﺬﻫﺐ ﺳﺎﺯﻯ ﻭ ﺍﻣﺎﻡ ﺗﺮﺍﺷﻰ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻭ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺑﺨﻮﺍﺳ&#= 65174; ﻫﻮﺳﻬﺎ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺷﺨﺺ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﺨﺼﻮﺹﺩﺭ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ' = ﺧﻮﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻋﻘﺪﻩﻫ&#= 65166; ﻭ ﻣﻌﺎﻳﺐ ﺭﻭﺣﻰ ﺭﺍ ﺑﺎﻣﺮﻭﺯ ﺁﻭﺭﺩﻩ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﮐﻤﺘﺮ ﺑﺎﻟﻔﻌﻞ ﻭ ﻋﻘﻞ ﺿﻌﻴﻒ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭﻙ ﻭ ﺍﺭﺍﺩﻩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣﻞ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ ﻭﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. ﻣﮕﺮ ﭘس ﺍﺯ ﭼﻨﺪﻳﻦ ﻭﭼﻨﺪ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺑﻌﺪﻯ که ﻫﺮﺑﺎﺭ ﺑﻬﺘﺮ ﺑﺎﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻳﺎﺳﻠﻮکی اﺳʋ= 74;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺑﮑﻠّﻰ ﺗﺮک اﺭﺍﺩﻩ ﻭ ﺧﻮﺍﺳﺘﻬﺎ ﻭ ﻫ&= #65262;ﺳﻬﺎﻯ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﮕﺬﺍﺭ&#= 65193;'ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮ&#= 65235;ﻰ ﮐﺮﺩﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span>'</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'>ﻭ ﻳﺎ ﺗﺄﻳﻴﺪ ﻳﻚ ﻭﻟﻰ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺭ ﺭؤﻳﺎ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺗﻨﻬﺎ ﺍﺭﺍﺩﻩ &= #65203;ﺎﻟﻚ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﮐﺎﺭﻯ ﺍﺯ ﭘﻴش ﺧﻮﺩ ﻧﮑﻨﺪ. ﺑﻠ= ﮑﻪ ﺧﻮﺍﺳﺖ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﺎﺷﺪ'ﮐﻪ ﺩﺳﺘ&= #65262;ﺭ ﻭﺧﻮﺍﺳﺘﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭﺻﻮﺭ&#= 65173; ﻭ ﺳﻴﺮﺕ ﺁﻧﺎﻥ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﭘس ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198; ﻭ ﺍﺭﺍﺩﻩ ﺍﻭ'ﺑﻬﺮﺷﮑﻠﻰ ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﻣﺪﺑ&= #1617;ﺮﺍﻥ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﻭ ﺗﻤﺎﻡ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻋﻤﻠﺎ ﺗ&= #65256;ﻬﺎ ﺧﻮﺍﺳﺘﻰ ﮐﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺭﺍ ﺑﮕﻴﺮﻧﺪ. ﻭ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﻭﺑﺮﺍﻯ ﺗﺎ ﺃﺑﺪ' ﻓﻄﺮﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺍﺭﺍﺩﻩ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺍﺭﺍﺩﻩ &= #65191;ﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺗ&= #65254; ﺍﻧﺴﺎﻥ'ﺑﺘﺒﻌ&#= 65268;ّﺖ ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﭘﻴﺮ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﻭ ﺗﻔﺎﻭﺕ ﺩﺭ ﺳﺎﻟﮑﺎﻥ'ﺑﺨﺎ&#= 65219;ﺮ ﺩﺭﺟﻪ ﺗﺴﻠﻴﻢ ﺩﻗﻴﻖ ﺗﺮ'ﻭﻋﺸﻖ ﻭﺭﺯﻯ ﺑﻴﺸﺘﺮ ﻭﻫﻤّﺖ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺍﻣﺎ ﺍﺭﺍﺩﻩ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﺑﺘﺼﻮﺭﺍﻳﻨﮑ= 5258; ﺍﺭﺍﺩﻩ ﻧﺘﻴﺠ&#= 65258; ﺑﺎ ﺃﻧﺒﻮﻩ ﺍﻃﻠﺎﻋﺎﺕ ﺩﺭ ﻣﻐﺰ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻮﺟﺐ ﻋﻤﻠﻴّﺎﺕ ﻓﮑﺮﻯ ﻭ ﺍﻧﻘﻠﺎﺑﺎﺕ ﺍﺣﻮﺍﻟﻰ ﻣﻨﺠﺮ ﺑﺨﻮﺍﺳﺘﻬﺎ ﻭ ﺍﺭﺍﺩﻩ ﺣﺮﮐﺖ ﻭ ﻫﺪﻑ ﮔﻴﺮﻯ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﻴﺸﻮﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻐﺰ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺁﻧﺘﻨﻰ ﻭﻭﺳﻴﻠﻪ ﺍﻧﺘﻘﺎﻝ ﻣﻌﺎ&#= 65255;ﻰ'ﺑﺼﻮﺭﺕ ﺍﻣﻮﺍﺝ ﺭﺍﺩﻳﻮﺋﻰ ﻭﺍﻟﻬﺎمی ﻮ( ﺍﻧﺮﮊﻯ ﺣﻴﺎﺗﻰ) ﺑﺘﻦ ﻣﻴﺮﺳﺪ. ﻭ ﺑﺼﻮﺭﺕ ﻓﮑﺮ ﻭ ﺍﺭﺍﺩﻩ ﺣﺮﮐﺖ ﺩﺭ ﺗﻦ ﺍﺟﺮﺍ م&= #1740; گرﺩﺩ. ﮐﻪ ﺩﺭ ﻫﺮﺣﺎﻝ ﺍﮔﺮ ﻣﻄﺎﺑﻖ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑﺸﺮﻯ'ﺑﺨﻮﺍﺳ&#= 65176;ﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65170;ﺎﺷﺪ' ﺟﺰ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻭ ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. ﭘس ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻧﻴ= 5200; ﺗﺤﻘّﻖ ﻧﻤﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 267;ﺎﺑﻨﺪ'ﮐﻪ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ. ﻭﻳ= ﻚ ﺭﻭﺡ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ'ﻣﺪﺍﻡ = ﺩﺭ ﺍﻧﻮﺍﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭﺑ&#= 65208;ﺮﻯ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﻮﻟﺪ ﻭ ﻣﺮﮔﻬﺎﻯ ﻣﺘﻮﺍﻟﻰ ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘﺰﺷﮑﺎﻥ ﺑﻘﺼﺪ ﺩﺭﻣﺎﻥ &= #65169;ﻴﻤﺎﺭﺍﻥ'ﺩﺭ ﺳﻴﺴﺘﻢ ﺍﻋﺼﺎﺏ ﻭ ﻣﻐﺰ ﺁﻧﺎﻥ ﻣﻄﺎﻟﻌ&#= 65166;ﺕ ﻭ ﺗﺠﺮﺑﻴّﺎﺕ ﻧﻴﮑﻮﺋﻰ ﺩﺍﺭﻧﺪ. ﻭﻟی ﻤﺤﺪﻭﺩ ﺑﺤﺪﻭ&#= 65193; ﺳﺎﺧﺘﻤﺎﻥ ﻣﻐﺰ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺭﺍﻫﻰ ﺑﺘﺄثی= 85; ﺩﺭ ﺭﻭﺍﻥ ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ ﻣﺪﺑّﺮﺍﻥ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﺍ= ﻣﺎ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍﻥ ﮐﺎﻭ ﺑﺎﺯﺑﻴﺸﺘﺮ ﺑﻤﺮﺍﺗﺐﺍﻟﻬ= 5264; ﻧﺰﺩﻳﻚ ﺷﺪﻩ'ﮐﻪﺍﺯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﻋﺎﻣﻞ ﺩﺭ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﺣﻴﺎﺗﻰ ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺩﺭ ﺣﺪﻭﺩ ﭼﻨﺪ = ﺑﻴﻤﺎﺭﻯ ﻭﭼﻨﺪ ﻧﻈﺮﻳّﻪ ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ ﻣﺘﻮﻗّﻒ ﻫﺴﺘ= 5256;ﺪ. ﻭﻟﻰ ﻋﺎﺭﻓﺎﻥ &= #65165;ﻟﻬﻰ ﻭ ﻣﺮﺑّﻴﺎﻥ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ' ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻫﻤﻴﺸﻪ </span><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 ﻧﻔﺮ ﺁﻧﻬﺎ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ' ﻭ ﻣﻘﺎﻡ ﺣﺴﻴﻨ&= #65264; ﺍﺯ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎﻯ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﻭﻫﺮﻳﻚ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺭﺍ'ﺍﺯ ﻣﺤﻞ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ'ﺑﺮﺍ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ</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:major-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'>A= 261; ﻳﺎ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﭘﺎﺋﻴﻦ ﺗﺮ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﺑﺮﺍﺯ ﺍﺭﺍﺩ&#= 65257; ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻳﮑﻄﺮﻑﻋﺎﺷﻘ= 5166;ﻥ ﺧﻮﺩﺭﺍ ﺑﺴﻮﻯ ﺧﻮﻳﺶ ﻣﻴﮑﺸﺪ ﻭ(ﺍﺟﺘﺒﺎ) ﻭﺟﻠﺐ ﻭ ﺟﺬﺏ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺃﻫﺮﻳﻤﻦ ﻓﻄﺮﺕ ﺭﻭﺍﻥ ﻭ ﺍﺑﻠﻴس ﺁﺧﻮﻧﺪ' ﺣﻘﺎﺭ&= #65175;ﻬﺎﻯ ﻣﺎﺩﻯ ﻭ ﻧﻮﻋﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ'ﮔﺮﻭﻩ ﮔﺮﻭﻩ ﺑﺴﻮﻯ ﺧﻮﺩ ﭼﻮﻥ ﺳﻘﻮﻁ ﺍﺯ ﺑﻠﻨ&= #65194;ﻯ ﺑﺴﻮﻯ ﺧﻮﺩ ﻣﻴﮑﺸﺪ' ﻭ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻭ ﮐﺎﺭﻣﺎ ﻭ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋﻰ ﺟﺬﺏ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﮔﻮﺋﻰ ﻧﻘﺶ(ﺧﺪ&= #65165;ﻯ ﻣﻨﻔﻰ)ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺣﮑﻤﺘﻬﺎ ﻭ ﻋﺮﻓﺎﻥ ﺯﺭﺩﺷ&#= 65176;ﻰ ﺧﺪﺍ ﺭﺍ ﻧﻮﺭ'ﻭ ﺃﻫﺮﻳﻤﻦ ﻗﻬﻘﺮﺍ ﺭﺍ ﺧﺪ&= #65165;ﻯ ﻇﻠﻤﺖ ﻭﺟﻬﻞ ﻣﻴﮕﻮﻳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﺎ ﺍﻳﻨﺠﺎ ﺍﺯ ﻣﻨﺒﻊ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ ﺍﻧﺴﺎﻥ ﮔﻔﺘﻴ&#= 65250;'ﮐﻪ ﺭﺍﻫﺶ ﺑﺎ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'ﻭ ﻳﺎ ﻓﺪﺍﮐﺎﺭﻯ ﮐﺎﻣﻠﺎﻥاﻟﻬA= 264;'ﻭﻳﺎ ﺣﺪّ ﻭﺳﻂ ﺩﺭﻫ&#= 65252;ﮑﺎﺭﻯ ﺩﺭﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﭘس ﺭﻓﺘﺎﺭﻫﺎﻯ ﺑﺪﻧﻰ ﺍﻧﺴﺎﻥ' ﺩﻧﺒﺎﻟﻪ ﺧﻮﺍﺳﺖ ﻭ ﺍﺭﺍﺩﻩ ﺫﻫﻨﻰ &= #65261; ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ ﺑﻤﺸﮑﻠﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﻭﮔﻔ&= #65176;ﺎﺭﻫﺎ ﻧﻴﺰ ﻫﻤﻴﻦ ﮔﻮﻧﻪ'ﻧﺘﻴﺠﻪ ﺧﻮﺍﺳﺖ ﮐﺸﺶ ﻭ ﺳﻤﭙﺎﺗﻰ ﻫﺎ ﻭ = ﻧﻴﺎﺯﻫﺎ ﻭ ﻫﻮﺳﻬﺎﻯ ﻋﻘﺪﻩﺍﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ . ﭘ= ;س ﭘﻨﺪﺍﺭ ﺑﺪ ﻧﻴ&= #65200;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 404;ﻔﺘﺎﺭ ﺑﺪ ﻣﻴﺴﺎﺯﺩ. ﻭ= ﻟﺬﺍ ﭘﻨﺪﺍﺭ ﻭﮔﻔﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﻧﻴﮑﻮ'ﻓﺮﻣﻮﻝ ﮐﻠّﻰ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﺷﻌﺎﺭ ﺯﺭﺩﺷﺖ ﺍﺳﺖ. ﺩﺭ ﭘﺰﺷﮑی ﻮ ﺗﺸﺮﻳﺢ ﺳﺎﺯﻣﺎﻥ ﻋﺼﺒﻰ ﺗﻦ ﺍﻧﺴﺎﻥ ﻭ ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﺩﻳﺪﻩ ﺷﺪﻩ'ﺩ ﮐﻪ ﺑﻤﺮﻭﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ' ﻃﺒﻘﺎﺕ ﻋﺼﺒﻰ ﮐﺎﻣﻠﺘﺮﻯ ﺭﻭﻯ ﺗﺸﮑﻴﻠﺎ&#= 65173;ﻋﺼﺒﻰ ﻗﺒﻠﻰ ﭘﻴﺪﺍ ﺷﺪﻩﺍﻧﺪ' ﮐﻪ ﮐﺎﺭ ﻋﻤﻠﻴّﺎﺕ ﺫﻫﻨﻰ ﺭﺍ ﺑﻴﺸﺘﺮ ﻭﻭﺳﻴﻌﺘﺮ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ'ﮐﻪ ﻃﺒﻘﺎﺕ ﻋﻘﺪﻩ ﻫﺎﻯ ﻋﺼﺒﻰ'ﺁﻏﺎﺯ ﺍﺯ(ﻋَﺼَﺐ ﺍﻟ= 5196;ﻧﺐ) ﺩﻧﺒﺎﻟﭽﻪ ﺯﻳﺮ ﺳﺘﻮﻥ ﻓﻘ&= #65198;ﺍﺕ' ﺑﻤﺮﺍﺗﺐ ﻣﺨﭽﻪ ﻭﻣﺦ ﺭﺳﻴﺪﻩ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻄﺒﻘﻪ ﺁﺧﺮ(ﮐﻮﺭﺗﮑس) &= #65199;ﻳﺮ ﭘﻴﺸﺎﻧﻰ ﺭﺳﻴﺪﻩ'ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺣﺪﻭﺩ = 14 </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'>ﺑﻴﻠﻴ</span><span lang=3DA= R-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-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= 262;ﻥ ﻋﺼﺐ ﺍﺳﺖ. ﻭ ﺩﺭ ﻧﻮﻉ ﻣﻴﻤﻮﻥ </span><s= pan 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'>۹ ﺑﻴﻠﻴﻮﻥ'ﻭ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻧﮋﺍﺩ ﻣﺘﻮﺳﻂ ﻏﻴﺮ ﮐﺎﻣﻞ'ﮐﻤ&= #65176;ﺮ ﺍﺯ 14 ﺑﻴﻠﻴﻮﻥ ﺳﻠﻮﻝ ﻣﻴﺒﺎﺷﺪ. ﻭﻫﻴ&= #64379; ﺩﻭ ﻧﻔﺮﻯ ﺑﺘﻌﺪﺍﺩ ﻣﺴﺎﻭﻯ ﺳﻠّﻮﻟﻰ ﻋﺼﺒﻰ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭ ﻏﻴﺮ ﺍﺯ ﺗﻌﺪﺍﺩ ﺍﻋﺼﺎﺏ'ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﺷﺎﺧﻚ ﻫﺎﻯﻫﺮ ﺳﻠّﻮﻝ ﻋﺼﺒﻰ ﺩﺭ ﻫﺮ ﺍﻧﺴﺎﻥ ﺑﻴﻚ ﻧﺤﻮ ﺍﺳﺖ.= ﭼﻪ ﺭﺳﺪ ﺑﻤﺤﺘﻮﻳﺎﺕ ﺩ&#= 65165;ﺧﻞ ﺳﻠّﻮﻝ ﻋ</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'>A= 212;ﺒﻰ'ﮐﻪ ﭼﻪ ﻧﻘﺸﻰ ﺩﺭ ﻋﻤﻠﻴﺎﺕ ﺍﺭﺗﺒﺎﻃﻰ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﻭﺍﺣﻮﺍﻝ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺗﻤﺎﻡ ﻧﻈﺎﻡ ﻋﺼﺒﻰ'ﺗﺎﺑﻊ ﺳ&= #65166;ﺯﻣﺎﻥ ﻏﻴﺒﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺨﺰﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﺁثاﺭ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64; ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺑﺎﺯ ﺍﻳﻦ ﻧﻈﺎﻡ ﺭﻭﺍﻥ'ﺧﻮﺩ ﺗﺎ&= #65169;ﻊ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﺍﮔﺮ ﺳﺎﻟﮑﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺭ ﺗﺴﻠﻴﻢ ﺁﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﺷﺪ'ﺑﺂﻧﻬﺎ ﺁﺷﻨﺎ ﻣﻴﮕﺮﺩﺩ ﻭﺍﺻﻞ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎﻥ &#= 65231;ﻴﺮ ﺳﺎﻟﻚ ﺑﺤﺎﻝ ﺧﻮﺩ ﺭﻫﺎ ﺷﺪﻩ'= ﻫﺮﭼﻪ ﺑﺨﻮﺍﻫﺪ ﺑﻠﺎ ﺑﺮﺳﺮ ﺧﻮﺩ ﻣﻴﺂﻭﺭﺩ. ﺣﺘﻰ ﺍﮔﺮ ﻋﺒﺎﺩﺍﺕ &= #65251;ﺬﻫﺒﻰ ﻗﺸﺮﻯ'ﻭ ﺧﺪﻣﺎﺕ ﺭﻳﺎﮐﺎﺭﺍﻧﻪ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65227;ﻘﺪﻩﺍﻯ ﺩﺭ ﺍﻓﮑﺎﺭ ﻓﻠﺴﻔﻰ ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰ ﺍﮔﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﺪ' ﺑﺎﺯ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﻫﺴﺘﻨﺪ. ﭘس ﺗﻮ&= #65203;ﻌﻪ ﻧﻈﺎﻡ ﻋﺼﺒﻰ ﺩﺭ ﺍﻧﻮﺍﻉ' ﻳﻚ= ﺗﮑﺎﻣﻞ ﻣﺎﺩﻯ ﻭ ﻃﺒﻴﻌﻰ ﻭ ﺣﺘﻤﻰ ﺍﺳﺖ. ﮐﻪ ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺷﺖ' ﺻﺎﺩﻗﺎ&= #65255;ﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﺴﻠﻴﻢ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ'ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣل &= #65252;ﻴﮕﺬﺍﺭﺩ. ﻭﺍﻟّﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺸﺮﻯ ﻧﻴﺴﺖ' ﮐﻪ ﻓﺮﺻﺖ ﺗﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺭﺍ ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﻭ ﭘسﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ ﺗﻮﻟﺪ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﻭ ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﮐﻪ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻧﻮ ﮐﺮﺍﻣﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻣﺎﺩﻩ ﮐﻨﻨﺪ. ﮐﻪ ﺍﻳﻨﻚ ﺁﻣﺎﺩﻩ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﺻﺮﻑ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﺩﺭ ﺳﻠﻮﻙ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺍﻟﻬﻰ'ﺗ&#= 65166; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﻧﻤﻰ ﻧﻤﺎﻳ&= #65256;ﺪ. ﭘس ﺟﻬﻨّﻢ ﻣﺠﺎﺯﺍﺕ ﺟﻬﺎﻧﻰ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺣﻘﻴﺮﺩ&#= 65165;ﺭﻧﺪ. ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ'ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻣﺎﺭ ﻭﻣﻮﺭ'ﻭ ﺣﺘﻰ ﺩﺭ ﻫﺮ ﺧس ﻭ ﺧﺎ= ﺷﺎﮐﻰ ﮔﻴﺎﻫﻰ ﻧﻴﺰ ﺳﻘﻮﻁ ﺩﺭﻣﻘﺎﻡ ﻧﻮﻋﻰ ﺭﻭﺡ ﻧﺘﻴﺠﻪ ﻓﺴﺎﺩ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﻴﺶ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺑﻬﺸﺖ ﻳﺎ ﺑﻬﺘﺮ ﺷﺪﻥ ﻣﻘﺎﻡ ﺭﻭﺣی ﺪﺭ ﺷﺎﻳﺴﺘﮕﻰ ﺻﻮﺭﺕﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺍﺳﺖ'ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌل ﺒﺸﺮﻯﺮﺍ ﺩﺍﺭ&#= 65255;ﺪ. ﺗﺎ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ'ﻭ ﺗﻘﺮﺏ ﺑﺨﺪﺍﻭﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻋﺎﻗﺒﺖ ﻫﺮ ﺭﻭﺣﻰ'ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻤﻰ'ﺑﺎﻳﺪ ﺍﺯ ﭼﻨﻴﻦ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ ﺑﺮﻭﺩ. ﻭ ﻫﺮ ﺑﺎﺭ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﮐﻤﺎﻟﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩﺭ&#= 65165; ﺑﻴﺎﺑﺪ. ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺣﺘﻤﺎﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺪ ﮐﻪ ﺧﻮﺍﻫﺪ ﺭﺳ&= #65268;ﺪ. ﺗﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺘﻮﻟﺪ بهتر ﻧﻮﺭ ﺭﺏ¡= 7; ﺭﺣﻤﺎﻥ' ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ'ﻭ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺍﻧﻮﺍﺭ ﺑﺎﻟﺎﺗﺮ ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﻟﻬﻰ ﺩﺭ ﺟﺒﺮﻭﺗﻬﺎ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﺑﺮﻭﺩ ﮐﻪ ﺧﻮﺍﻫﺪ ﺭﻓﺖ. ﺗﺎ ﻋﺎﻗﺒﺖ ﺑﻔﺮﺽ &= #65251;ﺤﺎﻝ'ﺑﻠﺎﻫﻮ= 5173; ﺍﻟﻠﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺩﺭ ﮐﻤﺎﻝ ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺑﺮﺳﻨﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧﻮﻋﻰ. ﺯﻳﺮﺍ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺴﻮﻯ ﺧﺪﺍ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻗﺴﻤﺘﻰ ﺍﺯ ﻃﺒﻘﺎﺕ ﺑﺎﻟﺎﺋﻰ ﺳﺎﺯﻣﺎﻥ ﻋﺼﺒﻰ ﻣﻐﺰ'ﻣﻠﺎﺣﻈﻪ &= #65251;ﻴﺸﻮﺩ ﮐﻪ ﻃﺒﻘﺎﺕ ﺯﻳﺮﻳﻦ ﻋﺼﺒﻰ' ﻫﻤﭽﻨﺎﻥ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﻈﺎﻡ ﺑﺪﻥ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ. ﻟﺬﺍ ﻫﻤﻪ ﻃﺒﻘﺎﺕ ﻫﻤﭽﻨﺎﻥ ﺑﻮﻇﺎﻳﻒ ﺗﺎﺭﻳﺨﻰ ﺍﻧﻮ&#= 65165;ﻉ ﭘﻴﺸﻴﻦ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ. ﻭ ﮐﺴﺐ ﻃﺒﻘﺎﺕ ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗﺮ ﺑﺴﺘﻪ ﺑﺘﮑﺎﻣﻞ ﻧﻮﻋﻰ ﻭ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻣﻮﺭﺩ ﺑﺤﺶ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﭘ= س ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ &= #65255;ﻪ ﻓﻘﻂ ﺟﺒﺮﺍﻥ ﻣﺮﮒ ﺭﻭﺯﺍﻧﻪ ﺩﻭﻳﺴﺖ ﻫﺰﺍﺭ ﺳﻠّﻮﻝ ﮐﻮﺭﺗﮑس ﺧﻮﺩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ'ﮐﻪ&#= 65153;ﻧﻬﺎﺭﺍ ﻧﻴﺰ ﺯﻧﺪﻩ ﻭ ﻓﻌّﺎﻝ ﻣﻴﮑﻨﺪ ﺑﻠﮑﻪ &= #65187;ﺘﻰ ﻃﺒﻘﺎﺕ ﺟﺪﻳﺪﻯ ﺩﺭ ﮐﻮﺭﺗﮑس ﭘﻴﺪ= 5165; ﻣﻴﺸﻮﺩ'ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﻣﻴ= ﺘﻮﺍﻥ ﻧﻘﺶ ﺁﻧﻬﺎ ﺭﺍ ﺷﻨﺎﺧﺖ. ﮐﻪ ﺷﺎﻳﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﮐﻮﺭﺗﮑس ﺑﺎ 20</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'> ﺑﻴﻠﻴﻮﻥ = 5227;ﺼﺐ ﺑﺎﺷﺪ. ﮐﻪ ﺟﻬﺎﻥ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻌﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﺯ ﺗﻔﮑّﺮ ﻭ ﻓﻬﻢ ﻭ ﺍﺩﺭﺍﻙ ﻭ ﻋﻤﻠﻴّﺎﺕ ﺫﻫ= 5256;ﻰ ﻭ ﺣﻴﺎﺗﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ می گوﺋʌ= 68;ﻢ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﻧﺴﺒﺖ ﺑﻌﻘﻞ ﻣ&= #65268;ﻤﻮﻥ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺳﺎﺯﻣﺎﻥ ﺍﻋﺼ&#= 65166;ﺏ ﮐﻮﺭﺗﮑس ﺯﻳﺮ ﭘﻴﺸﺎﻧﻰ'ﻫﻤﺎ&#= 65253; ﺍﺻﻄﻠﺎﺡ (ﺳﺮﻧﻮﺷﺖ) ﮔﺬﺷﺘﮕﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﺷﺮﺍﻳﻂ ﺑﺤﺮﺍﻧﻰ ﺯﻧﺪ&#= 64404;ﻰ'ﻭ ﻳﺎ ﺩﺭ ﻣﻔﺎﺳﺪ = ﺭﻭﺣﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻟﺬﺕ ﺟﻮﺋﻰ'ﺭﻭﺯﺍﻧ&#= 65258; ﻣﻴﻠﻴﻮﻧﻬﺎ ﻋﺼﺐ ﻣﻐﺰﻯ ﮐﻮﺭﺗﮑس ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﻧﺘﻴﺠﻪ ﻣﻮﺍﺩ ﻣﺨﺪﺭﺩ&#= 65197; ﻣﻌﺘﺎﺩﺍﻥ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭﻳﻢ. ﮐﻪ ﻋﻤﺮ ﺁﻧﻬﺎ ﮐﻮﺗﺎﻩ ﻭ ﻋﻘﻞ ﺁﻧﻬﺎ ﺑﺼﻔﺮ ﻣﻴﺮﺳﺪ' ﮐﻪ ﺧﻮ= ﺩﮐﺸﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻥ ﻭﻣﻔﻴﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺗﻔﺎﻭﺗﻬﺎﻯ ﺭﻓﺘﺎﺭﻯ ﻭ ﭘﻨﺪﺍﺭﻯ ﻭ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ' ﻧﺘﻴﺠﻪ ﺗﻔﺎﻭﺕ ﺩﺭ ﻓﻌّﺎﻟﻴﺖ ﺳﺎ= 5199;ﻣﺎﻥ ﻣﻐﺰﻯ'ﺑﻌﻨﻮﺍ&#= 65253; ﺭﺍﺑﻂ ﻭ ﺁﻧﺘنی ﺒﺎ ﺳﺎﺯﻣﺎﻥ ﻏﻴﺒﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ= ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﻴﺮﻭﻥ ﺍﺯ ﺗﻦ'ﺩﺭ ﻣﺤﻴﻂ ﻏﻴﺒﻰ ﻭ ﺍﻟﻬﻰ = ﻧﺎﺩﻳﺪﻩ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﺴﺎﺩ ﺭﻭﺯ ﻣﺮﻩ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻋﺼﺒ&#= 65264;'ﻭ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻏﻴﺒﻰ ﺭﻭﺍﻥ ﺍﺳﺖ' ﮐﻪ ﺁﻧﭽﻪ(ﮔﻨﺎﻩ ﺗﮑﺎﻣﻠﻰ ) ﻳﮕﻮﺋﻴﻢ. ﻋﺎﻳ&= #65238; ﺑﺰﺭﮒ ﺗﮑﺎﻣل ﻣثبت ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧﻴﻢ. ﻭ ﺑﺎﻟﻌﮑس ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻫﺮ ﺫﺭﻩﺍﻯ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﺩﺭ ﺗﻦ ﻭ ﺭﻭﺍﻥ ﻭﻓﮑﺮ ﺧﻮﺩ' ﺑﻌﻨﻮﺍﻥ (ثوﺍﺏ ﺗﮑﺎﻣﻠ= 5264;)ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮﻯ'ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣ&= #65268;ﺴﺎﺯﻧﺪ ﻭ ﻫﻤﻴﻦ ﻫﺪﻑ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺍ&= #65255;ﺴﺎﻥ ﻭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ'ﻭ ﺣﺘﻰ ﺳﺮﺍﺳﺮ ﻫﺴﺘﻰ'ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻓﺮﺩﻯ ﻫﺮ ﻣﻮﺟﻮﺩ ﺍﺳﺖ. ﺣ= ﺘﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; أثیرﻯ ﻭ ﺗﺤﺖ ﺃﺗﻤﻰ. ﮐﻪ ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﺯ ﻣﺎﻫﻴﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﺻﻄﻠﺎﺡ ﺗﺠﺴّﻢ ﺍﻋﻤﺎﻝ ﺩﺭ ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ'ﻣﻨﻈ&#= 65262;ﺭ ﮐﺎﺭﻫﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﻧﺘﻴﺠﻪ ﻓﻬﻢ ﻳﺎ ﻓﺴﺎﺩ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﺎﺯﻣﺎ= 5253; ﻋﺼﺒﻰ ﻣﻐﺰ ﻧﻴﺰ ﺗﻐﻴﻴﺮﻯ ﭼﻨﺪﺍﻥ ﻧﺒﺎﺷ&#= 65194;. ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺗﺠﺴّﻤﻰ ﻣﺤﺴﻮس ﺑﺮﺍﻯ ﺳﺎﺯﻣﺎﻥ ﺭﻭﺣﻰ ﻣﻄﺮﺡ ﮐﺮﺩ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ'ﺯ&#= 65251;ﻴﻨﻪﺍﻯ ﺍﺯ ﺁﻥ ﺳﺎﺯﻣﺎﻥ ﺭﻭﺣﻰ ﺭﺍ' ﺑﺼﻮ= ﺭﺕ ﺑﻴﺎﻧﺎﺕ ﻋﻘﻠ&#= 65264; ﻭﻧﻈﺮﻳّﺎﺕ ﻋﺮﻓﺎﻧﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻨﺘﻘﻞ ﻧﻤﺎﻳ&#= 65256;ﺪ ﮐﻪ ﻣﻔﻬﻮﻡ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﻭ ﺍﮔﺮ ﻣﻔﻬﻮﻡ ﺷﺪ ﻧﻮﺑﺖ (ﺍﺣﺴﺎس ﻣﺴؤﻟﻴّﺖ)ﺑﺮA= 165;ﻯ ﺗﺤﻘّﻖ ﻫﻤﺎﻥ ﺁﻣﻮﺧﺘﻪ ﻫﺎﻯ ﻋﺮﻓﺎﻧﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭﺍﮔﺮ ﭼﻨﺎﻥ ﺍﺣﺴﺎس ﻣﺴؤﻟﻴّﺖ ﮐﺮﺩﻧﺪ ﻧﻴﻤﻪ ﺭﺍﻩ ﺳﻠﻮﻙ(ﺗﺮ&= #65241; ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻁ) ﻧﮑﻨﻨﺪ. ﻭ ﺍﮔﺮ ﭼﻨﺎﻥ ﻧﮑﺮﺩﻧﺪ'ﺑﺒﺮ&#= 65191;ﻰ ﺍﺯ ﻣﺮﺍﺗﺐﺷﻬ&#= 65262;ﺩﻯ ﺍﻟﻬی ﻮﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪﻩﻫﺎﻯ ﺑﻬﺘﺮ ﻣﻴﺮﺳﻨﺪ. ﻭ ﺍﮔﺮ ﻫﻢ ﻳﮑﺴﺎﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪ&#= 65255;ﺪ' ﺗﻔﺎﻭﺗﻬﺎﺋﻰ ﺩﺭ (ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ)ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺍﺭﻧﺪ ﮐﻪ ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ. ﻭ ﺣﺘﻰ ﺑﻴﻦ ﺍﻳﻦ ﺧﻮﺑ&= #65166;ﻥ ﺍﻟﻬﻰ ﺁﻧﮑﻪ ﺧﻮﺑﺎﻥ ﻫﻤﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﺍﻭﻟﻴ&#= 65166; ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ (ﺍﻣ&= #65166;ﻡ ﺯﻣﺎﻥ) ﺍﺳﺖ'ﮐﻪ ﺁﺷﮑﺎﺭ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺣﺘﻤﺎ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ'ﺍﮔﺮ ﺍﻣﺎﻡ ﺑﺎﺷﻨﺪ'&= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ( ﺍﻣﺎﻡ ﻓﺮﻳﺐ ﺧﻮﺭﺩﮔﺎﻥ) ﭘﻴ&= #65198;ﻭ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺟﻤﻠﮕﻰ ﺩﺭﺟﻬﻨّﻤﻬﺎA= 263; ﮐﺎﺭﻣﺎﺋﻰ ﻭ ﻧﺴﺦ ﻭ ﻣﺴﺨﻬﺎ&= #65263; ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺣﺘﻰ ﮐﻮﺩﮐﺎﻥ ﺑﺸﺮﻯ ﮐﻪ ﺑﺪﻭ&= #65253; ﻃﺒﻘﺎﺕ ﺑﺎﻟﺎﻯ ﻣﻐﺰﻯ ﻣﺘﻮﻟﺪ ﺷﺪﻩﺍﻧﺪ' ﻫﻤﺎ&= #65253; ﺍﺧﻠﺎﻕ ﻣﻴﻤﻮﻧﻬﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺗﻨﻬ&= #65166; ﺍﻓﻌﺎﻝ(ﺍﻧﻌﮑ&#= 65166;س ﺷﺮﻃﻰ)ﻭﺳﻴﻠﻪ ﻓﻬﻢ ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﺩﺭﺍﻧﺴﺎﻥ ﺳﺎ&#= 65247;ﻢ ﻭﮐﺎﻣﻞ'ﺍﺭﺍﺩ&#= 65257; ﺗﻌﻠﻴﻤﻰ ﻭ ﻓﻬﻢ ﻋﻤﻴﻖ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺮﺧﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﺩﻳﮕ&= #65198;ﺍﻥ ﺑﺮﻭﻧﺪ. ﻭ ﺑﺠﺎﻯ ﺍﻧﻌﮑﺎس ﺷﺮﻃﻰ ﻭ ﺍﻧﻔﻌﺎﻝ ﺍﺯ ﺍﻧﻌﮑﺎس ﺍﻟﻬ= 5166;ﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻩ ﮐﻪ ﺑﺠﺎ&= #65263; (ﺍﻧﻔﻌﺎﻝ) ﺧﻮﺩ ﻧﻴﺰ (ﻓﻌّﺎﻝ) ﻫﺴﺘﻨﺪ'ﻭ ﺑﺎ ﮐﻤﻚ ﻣﺪﺑّﺮﺍ= 5253; ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻣ&= #65198;ﺍﺗﺐ ﻣﻐﺰﻯ ﭘﺎﺋﻴﻥﺘﺮ ﻗﺪﺭﺕ ﺍﻧﻄﺒﺎﻕ ﺑﺎ ﻣﺤﻴﻂ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺭﺍ ﺩﺍﺭﻧﺪ ﻭﻓﻄﺮﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻣﺮﺍﺗﺐ ﻣﻐﺰﻯ ﺑﺎﻟﺎﺗﺮ'ﺳﺮﮐ&#= 65208;ﻰ ﺑﻴﺸﺘﺮ ﻭ ﺣﺘﻰ ﺍﻗﺪﺍﻡ ﺑﺘﻐﻴ&#= 65268;ﺮ ﻣﺤﻴﻂ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﻧﻬﺎﺋﻰ' ﺗﻤﺎﻡ ﻧﻈﺎﻡ ﺫﻫﻨﻰ ﺧﻮﺩﺭﺍ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫﻨﺪ. ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﻣﻐﺰ ﻭ ﺍﻋﺼﺎﺏ ﺧﻮﺩﺭﺍ'ﺑﻌﻨﻮ&#= 65165;ﻥ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒﺎﻁ ﻧﻴﮑﻮﺋﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺍﮔﺮ= ﺳﺮﮐﺸﻰ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﮑﻨﻨﺪ'ﺑﻤﺮﺍ&#= 65175;ﺐ ﺑﺎﻟﺎﺗﺮﺍﻟﻬ= 5264; ﺳﺮﮐﺸﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﻓﺘﺨﺎﺭ ﺧﻮﺩ ﻓﻘﺮﻯ ﻣﺎﺩﻯ'ﻭ ﻧﻴﺎﺯ ﺑﺮﺣﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻫﺮﭼ&= #65258; ﺑﻴﺸﺘﺮ ﻣﻴﺪﺍﻧﻨﺪ' ﺑﻴﺸﺘﺮ ﺍﺯ ﺟﻬﻞ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺸﻮﻧﺪ. ﺣﺮﮐ&= #65174; ﺩﺭﻫﺮ ﻗﺴﻤﺖ ﺗﻦ ﺍﻧﺴﺎﻥ'ﻧﺘﻴﺠ&#= 65258; ﺍﻧﻘﺒﺎﺽ ﻋﻀﻠﺎﺕ ﺍﺩﺍﺭﻩ ﮐﻨﻨﺪ&#= 65257; ﻫﺮﻋﻀﻮ ﻧﻴﺴﺖ'ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﺁﻥ ﻣﻴﮑﻨﻴﻢ. ﺑﻠﮑ&= #65258; ﻧﺘﻴﺠﻪ ﺗﺤﺮﻳ&#= 65242; ﻋﺼﺒﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﻣﻐﺰ ﺍﺳﺖ ﮐﻪ ﻋﻀﻠﺎﺕ ﻣﻨ&= #65240;ﺒﺾ ﻣﻴﺸﻮﻧﺪ'ﻭﺑﺤ&#= 65198;ﮐﺖ ﺍﺳﺘﺨﻮﺍﻧﻬﺎ ﻭ ﺗﻤﺎﻡ ﺑﺪﻥ ﻣﻨﺠﺮ ﻣﻴﺸﻮﺩ. = ﺍﻟﺒﺘﻪ ﻋﻀﻠﺎﺕ ﺗﻦ ﺍﻧﺴﺎﻥ'ﮔﺎﻫﻰ ﺯﻧﺪﮔﻰ ﻣﺴﺘﻘﻞ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ ﻣﺎﻧﻨﺪ ﻋﻀﻠﺎ&#= 65173;(ﺣﺠﺎﺏ ﺣﺎﺟﺰ) ﻣﻴﺎﻥ ﺳﻴﻨﻪ ﻭ ﺷﮑﻢ ﮐﻪ ﺧﻠﺄ ﺑﺮﺍﻯ ﺷﺸﻬﺎ ﺍﻳﺠﺎﺩ ﻣﻴﺸﻮﺩ ﻭ ﺗﻨﻔس ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭ ﻳﺎ ﻋﻀﻠﺎﺕ ﻗﻠﺐ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﻪ ﮔﻮﺋﻰ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣﻐﺰ ﻧﺪﺍﺭﺩ ﻳﺎ ﮐﻢ ﺩﺍﺭﺩ. ﻭ ﻫﻤﺎﻥ ﭼﻨﺪ ﻋﺼﺐ ﻭﺑﮋﻩ ﺩﻳﻮﺍﺭﻩ ﻗﻠﺐ ﺣﺎﮐﻢ ﺑﺮ ﻋﻤﻠﻴّﺎﺕ ﻗﻠﺐ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﺍﺳﺖ. ﮐﻪ ﻫﺮ ﺩﻗﻴﻘﻪﺍﻯ ﻫﻔﺘﺎﺩ ﺗﺎ ﺻﺪ ﻃﭙﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺗﺸﺪ ﻭ ﻫﺮ ﻃﭙﺶ ﺧﻮﺩ ﭼﻨﺪﻳﻦ ﻃﭙﺶ ﺟﺰﺋﻰ ﺍﺯ ﻗﺴﻤﺘﻬﺎﻯ ﻗﻠﺐﺍﺳﺖ. ﮐﻪﺑ&= #65166;ﻳﺪ ﺑﺎﻫﻢ ﺑﺘﻔﺎﻭﺕ ﺑﺴﻴﺎﺭ ﺃﻧﺪﮐﻰ ﺭهمک= 5;ری ﮐﻨﻨﺪ. ﮐﻪ ﮔﺎﻫ= ﻰ ﻳﻚ ﻫﺰﺍﺭﻡ ثا= 5255;ﻴﻪ ﻳﮑﻰ ﺍﺯ ﻗﺴﻤﺘ&= #65260;ﺎﻯ ﻗﻠﺐ ﻋﻤﻞ ﺧﻮﺩ&= #65197;ﺍ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ'ﮐﺎﺭ ﺗﻤﺎﻡ ﻗﻠﺐ ﺩﮔﺮﮔﻮﻥ ﻭ ﻏﻴﺮ ﻣﻨﻈّﻢ ﻣﻴﺸﻮﺩ ﭘس ﻧﻈﺎﻡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﻭ ﺗﺄثیرﺍﺕ ﺭﻭﺣﻰ'ﺑﻌﺪ ﺍﺯ ﺗﺄثیر ﺭﻭﺍﻥ ﺩﺭ ﮐﺎﺭ ﻗﻠﺐ ﻭ ﻏﻴﺮﻩ ﺑﻌﻨﻮﺍ&#= 65253; ﺷﺮﺍﻳﻂ ﺣﻴﺎﺗ&#= 65264; ﻣﻄﺮﺡ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﻓﺮﺻﺖ ﺍﺟﺮﺍﻯ ﺍﺷﺎﺭﺍﺕ ﺭﺳﻴ&#= 65194;ﻩ ﺑﻘﻠﺐ ﻭ ﻏﻴﺮﻩ ﺭﺍ ﻣﻴﺪﻫﻨﺪ. ﻭ ﺣﺘﻰ ﺍﻣﮑﺎﻧﺎﺕ ﺟﺪﻳﺪﻯ ﺑﺂﻥ ﻣﺮﺍﺗﺐ ﻣﻴﺪﻫﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭﻟﻰ ﺑﺴﻴﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﻋﻀﻠﺎﺕ ﺗﺎﺑﻊ ﻣﻐﺰ ﻭ ﺗﺎﺑﻊ ﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ' ﺗﻤﺎﻡ ﻋﻀﻠﺎﺕ ﺗﻦ ﺁﻧ&= #65260;ﺎ'ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65261;ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺭﻓﺘﺎﺭ ﻧﻴﮑﻮ ﻭ ﮔﻔﺘﺎﺭ ﻧﻴﮑﻮ'ﻭ ﺍﻋﻤﺎﻝ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮﺍﺕ ﻭ ﺩﻟﺴﻮﺯﻯ ﻭ ﻣﺤﺒّﺖ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺪﻳﮕﺮ= 5165;ﻥ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺍﺣﻮﺍﻝ ﺭﻭﺣﻰ ﺍﻟﻬی ﺒﺎ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'&= #65261; ﺍﺣﻮﺍﻝ ﻋﻘﻠﻰ ﻭ ﮔﻔﺘﺎﺭﻯ ﻭ ﺭﻓﺘﺎﺭﻯ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻫﺴﺘﻨﺪ.= ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺣﺮﮐﺎﺕ ﺁﺷﻔﺘﻪ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻣﺰﺍﺣﻢ ﻫﻢ ﻣﻴﺸﻮﻧﺪ. ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ'ﺩﺭ ﺗﻦ ﻭ ﺍﻋﺼﺎﺏ ﻭﺫﻫ&= #65254; ﻭ ﺭﻭﺍﻥ ﻭ ﺍﺭﺍﺩﻩ'ﻳﮑﺴﺎ&#= 65253; ﺩﺭ ﻳﻚ ﻧﻈﺎﻡ ﻭﺍﺣﺪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺗﺮﺑﻴﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻣﺎ(ﻫﻤﺰﺍﺩ)ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﻧﻄﻔﻪ ﺭﻭﺣﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #64400;ﻪ ﺗﻤﺎﻡ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺟﺪﻳﺪ ﻧﻮﻋﻰ'ﻭﺣﺘﻰ ﻗﺴﻤﺘﻰ ﺍﺯ ﻣﻌﺎﻳﺐ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﮐﻤ= ﺒﻮﺩﻫﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻧﮕﺎﻩ می &#= 65194;ﺍﺭﺩ. ﮐﻪ ﭘﺶ ﺍﺯ ﻣﺮﮒ ﺗﻮﻟﺪﻯ ﻣﻨﺎﺳﺐ ﻳﻚ ﺭﻭﺡ ﺍﻧﺠﺎﻡ ﮔ&= #65268;ﺮﺩ ﻫﺮﭼﻪ ﭘﺎﮐﺘﺮ ﻭ ﺗﺮﮐﻴﻪﻋﻤﻴﻖ ﺗﺮ ﻭﻋﺸﻖ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ'&= #65261; ﻋﻘﻞ ﮐﻠّﻰ ﻋﻤﻴﻖ ﺗﺮ ﺑﺎﺷﺪ' ﺻﺎﺣﺐ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﻫﺮﭼﻪ ﺳﺎﻟﻚ ﺳﺴﺖ ﻋﻨﺼﺮ ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﺩﺷﻤﻦ ﺭﻭﺡ ﺧﻮ&= #65193; ﻭ ﺭﻭﺡ ﺩﻳﮕﺮﺍ&= #65253; ﮐﻪ ﻋﻤﻠﺎ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ' ﺑﺨﺼﻮ&= #65209; ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ'&= #65261; ﭘﻴﺮﻭﺍﻥ ﺟﺎﻫﻞ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ ﺁﻧﻬﺎ'ﮐﻪ ﻣﺪﺍﻡ ﻣﺎﻫﻴّﺖ ﻭﺟﻮﺩﻯ ﻭ ﺍﺭﺯﺵ ﺣﻴﺎﺗﻰ ﻭ ﮐﻤﺒﻮﺩ ﻭﻧﻔﺮﺕ ﻭ ﺣﺮﺹ = ﻭ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ' ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;. ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺟﺰ ﻧﺴﺦ ﻭﻣﺴﺦ = ﻧﻮﻋﻰ ﭼﺎﺭﻩﺍﻯ ﻧﺪﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺩﺭﺟﺎﺗﻰ ﺩﺍﺭﺩ. ﮐﻪ ﺩﻭ ﺍﻧﺴﺎﻥ ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺩﺭ ﺩﻭ ﺷﺮﺍﻳﻂ ﻳﮑﺴﺎﻥ ﺍﺭﺍﺩﻩ ﻳﮑﺴﺎ&#= 65253; ﻧﺪﺍﺭﻧﺪ. ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻟﺒﺘﻪ ﺩﺭ ﺣﻴﺎﺕ ﭘﺎﺋﻴﻦ ﺗﺮﺍﺭﺍﺩﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ'ﮐﻪ ﮐﻤﺘﺮ ﺍﻋﺼﺎﺏﻭﻋﻘﻞ ﻭ ﺭﻭﺍﻥ ﺩﺍﺭﻧ&= #65194;ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﮐﻤﺘﺮ ﺍﻣﺪﺍﺩﺍﺕ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﭼﻮﻥ ﺍﻣﺪﺍﺩﺍﺕ ﺍﻟﻬﻰ ﭘس ﺍﺯ ﻣﺮﺍﺣﻞ ﻧﻮﻋﻰ ﻭﻣﺎﺩﻯ ﺍﺳﺖ. ﺍ= ﻣﺪﺍﺩﺍﺕ ﺍﻟﻬﻰ ﺳﺮﺍﺳﺮ&#= 65227;ﻘﻠﻰ ﻭ ﺍﺑﺪﺍﻋﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﻭ ﻫﻨﺮﻫﺎﻯ ﻭﺍﻟﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﮐﻪ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﻭﺍﺧﺘﺮﺍﻉ ﺗﮑﻨﻴﮑﻰ'ﻣﺤﺴ&#= 65262;س ﺗﺮﻳﻦ ﺍﻣﺪﺍﺩ&#= 65165;ﺕ ﺍﻟﻬﻰ ﺍﺯ ﻧﻮﻉ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍﺯﺁﻥ عقل ﺩﺭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭﺍﺣﻮ&#= 65165;ﻝ ﻭﻳﮋﻩ ﺁﻧﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺗﻮﺻﻴﻒ ﭘﺬﻳﺮ ﻧﻴﺴﺖ. ﻭﻳﺎ ﺧﺪﺍﻭﻧﺪ ﺑﺼﻮ&#= 65197;ﺕ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣﺎﺩﻯ ﻭ ﻧﻴﻤﻪ ﻣﺎﺩﻯ'ﺑﺼﺎﺣﺐ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺟﺪﻳﺪ ﺩﺭﺭؤﻳﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﺳﺎﺧﺘﻤﺎﻧﻬﺎ= 5263; ﺳﺮﺍﺳﺮ ﺍﺯ ﺳﻨﮕﻬﺎﻯ ﻗﻴﻤﺘﻰ ﻭ ﺭﻧﮕﻬﺎﻯ ﻋﺠﻴﺐ ﻭ ﺍﺷﮑﺎﻝ ﻏﻴﺮ ﻣﻮﺟﻮﺩ ﺩﺭﺭؤ= 5267;ﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﺻﺤﻨﻪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﻬﺘﺮﻳﻦ ﺷﮑﻞ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻴ&#= 65252;ﻪ ﻣﺎﺩﻯ ﺧﺪﺍﻭﻧﺪ'ﺧﺎﺹ ﻫﺮ ﺍﻧﺴﺎﻥ ﺷﺎ&= #65259;ﺪ ﻭﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ ﻣﺼﻄﻔﻮﻯ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﺎﺭﻳﺦ ﺗﺤﻮﻟﺎﺕ ﺍﺭﺍﺩﻩ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ' = ﺩﺭ ﺗﺎﺭﻳﺦ ﺭﺷﺪ ﻓ&= #64401;ﺮﻯ ﻭ ﺟﺴﻤﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻥ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﻠﺎﺣﻈ= 5258; ﮐﺮﺩ. ﺩﺭ(ﺟﻨﻴﻦ= )ﺗﻨﻬﺎ ﺍﺭﺍﺩﻩ ﺯﻧﺪﮔﻰ ﻫﺴﺖ. ﮐ= ﻪ ﭘس ﺍﺯ ﺗﻮﻟﺪ ﺗ&= #65220;ﺒﻴﻖ ﺑﺎ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ ﮐﻪ ﻣﻴﮕﻮﺋﻴﻢ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺯﻧﺪﮔﻰ ﺩﺭ ﭼﻨﺎﻥ ﻣﺤﻴﻄﻰ ﭘﺮﻭﺭﺵ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭ ﻃﻔﻞ ﺑﺘﺪﺭﻳﺞ ﺍﺣﺴﺎس ﺭﻧﺞ ﻭ ﻟﺬﺕ ﻣﻴﻴﺎﺑﺪ'&= #65261; ﺑﺎ ﺗﺠﺮﺑﻪ ﺧﻄﺎ ﻭﻣﺠﺎﺯﺍﺕ'ﺗﻨ&#= 65260;ﺎ ﺭﻭﺵ ﺗﺮﺑﻴﺘﻰ ﺟﺎﺭﻯ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ'ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﺑﺮﺷﺪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭ ﻃﻔﻞ ﺑﺎ ﻋﮑس ﺍﻟﻌﻤﻞ'ﻧﺴﺒﺖ &= #65169;ﺤﻮﺍس ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺗﺎﺯﻩ ﮐﻪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ'ﻣﻘﺪﻣ&#= 65166;ﺕ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺭﺍ ﻣﻴ&= #65268;ﺎﺑﺪ. ﻭﺭﻓﺘﺎﺭ ﺳﺘﻴﺰﻩ ﮔﺮﻯ ﻭ ﻟﺞ ﺑﺎﺯﻯ ﻭﺗﻮﺣّﺶ'ﺩﻟﻴ= 5246; ﺑﻬﺘﺮ ﺑﻮﺩﻥ ﺑﺮﺍﻯ ﻃﻔﻞ ﻫﺴﺖ. ﻭ ﺍﻳﻦ ﻟﺠﺎﺟﺖ ﻃﻔﻞ ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ &= #65191;ﻮﺩ ﺧﻮﺍﻫﻰ ﻃﻔﻞ ﺍﺳﺖ'ﮐﻪ ﺑﻤﺮﻭﺭ ﺑﺎ ﻣﻘﺎﻳﺴﻪ ﻣﺸﮑ&#= 65248;ﺎﺕ ﻭﻣﺠﺎﺯﺍﺗﻬﺎ'&#= 65261; ﻓﺸﺎﺭﻫﺎﻯ ﻭﺍ&#= 65197;ﺩﻩ ﺑﺮﻃﻔﻞ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﻭﻣﺤ&#= 65268;ﻂ'ﺍﺭﺍﺩﻩ ﻭﺣﺸﻰ ﻃﻔﻞ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﺎﺭﺍﺩﻩ ﺗﻌﻘ&#= 1617;ﻞ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻓﻮﺍﺋﺪ ﻭﻣﻀﺮﺍﺕ ﺍﺧﺘ&#= 65268;ﺎﺭ ﺧﻮﺩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻗﻀﺎﻭﺕ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﻫﺪﻑ ﮔﻴﺮﻯ ﻭﮐﻨﺘﺮﻝ ﻧﻔس ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﻣﻴﮕﻴﺮﺩ. = ﮐﻪ ﺩﺍﺭﺍﻯ ﺷﻮﺭ ﺑﻴﺸﺘﺮ ﻭﻟﻰ ﺭﻧﺞ ﻭﻣﺸﮑﻠﺎﺕ ﮐﻤ&#= 65176;ﺮﻯ ﺑﺮﺍﻯ ﻃﻔﻞ ﺩﺭ ﺧﻮﺩﺳﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻃﻔﻞ ﺩﺍﺭﺍﻯ ﻗﺪﺭﺕ ﺍﻧﺘﺨﺎﺏ ﺩﺍﺭﺩ' ﮐﻪ ﺍﻧﺘ= ﺨﺎﺏ ﺭﻧﺞ ﮐﻤﺘﺮ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ . ﻭ ﺑﻤﺮﻭﺭ ﻧﻘﺶ ﺣ&= #65268;ﻮﺍﻧﻰ ﻃﻔﻞ ﺑﮑﻤﺎﻝ ﺧﻮﺩ ﺭﺳﻴﺪﻩ'ﻭ ﺍﺭﺍﺩﻩ ﺍﺯ ﻣﺤ&= #65246;(ﻋﻘﻞ ﺟﺰﺋﻰ)ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭ ﺑﻤﺮﻭﺭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺻﻔﺎﺗﻰ ﻭ ﻋﺎﺩﺍﺕ'ﻭ ﺣﺘﻰ (ﺳﺎﻳﺒﺮﻧﻴﺘﻴ&#= 64401;ﻬﺎﻯ ﻋﻘﻠﻰ)ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ ﮐﻪ ﻣﻄﺎﺑﻖ ﻋﻘﻞ ﮐﻮﭼﻚ ﻃﻔﻞ'ﻭﻋﻤﻠﺎ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯبعدی ﻃﻔ᥼= 6; ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﻘﺎﻳﺪ ﺩﺭﺳﺘﻰ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﺗ&= #65256;ﻬﺎ ﻣﻨﺎﺳﺐ ﺯﻧﺪﮔ&#= 65264; ﻭﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖﻭ ﻧﻪ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ. = ﭼﻪ ﺭﺳﺪ ﺑﺰﻧﺪﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻓﻄﺮ&#= 65263; ﻫﻤﻪ ﻫﺴﺖ. ﺁﻧﮕ= ﺎﻩ ﻣﺮﺍﺗﺐ ﺍﺧﻠﺎﻗﻰ ﻭ(ﻧﻔس ﻟﻮﺍﻣﻪ) ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪﻩ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺧﻠﺎﻕ ﺍﻟﻬ&#= 65264;'ﻭ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍﺕ ﺗﺎﺯﻩ ﺧﺪﺍ ﭘﺴﻨﺪﺍﻧﻪ ﻣﻴ&#= 64405;ﺮﺩﺩ. ﮐﻪ ﻣﺮﺍﺣﻞ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﻧﻴﮑﻮ'ﻣﻨﺠﺮ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﻋﻤﻠﺎ ﺑﺎ ﺯﻣﺎﻥ ﻣﺴﺎﺑﻘﻪ ﮔﺬﺍﺭﺩﻩ'ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺻﻔ&= #65166;ﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﻫﻮﺵ = ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻴﺎﺕ ﭘﻴﭽﻴﺪﻩ ﺗﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑﻌﻘﻞ ﻓﺼﻮﻝ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194; ﺗﺎ ﺑﻌﺪﺍ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮﻯ ﺑﻴﺸﺘﺮ&#= 65263; ﺑﮑﻤﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﻣﻴﺮﺳﻨﺪ. ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺭﺝ ﺗ&= #65198;ﺑﻴﺘﻰ ﻃﻔﻞ'ﻭﻣﺮﺍﺣﻞ ﻋﻘﻠﻰ ﻭﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺑﺸﺮﻯ ﺍﺳﺖ'ﮐﻪ = ﺯﻣﻴﻨﻪ ﺗﺮﺑﻴﺖﺍﻟﻬﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﻫﺸﺪﺍﺭ ﻋﺮﻓﺎﻧﻰ ﺍﻭﻟﻴﺎﻯﺎﻟﻬ= 5264;</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>A= 259;ﻤﻴﺸﻪﺑﮑﺎﺭ ﺗﺴﺮﻳﻊ ﺭﺳﻴﺪﻥ ﺍﻧﺴﺎﻥ'ﺑﻬﻤﻴ&#= 65254; ﻣﺮﺣﻠﻪ ﺁﺧﺮ ﻫﺸﻴﺎﺭﻯ ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ'ﻭ ﺩﺭﻳﺎﻓﺖ ﺍﻣﺪ&#= 65165;ﺩﺍﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺳﺎﻟﻚ ﻧﻪ ﻓﻘﻂ ﺑﺎ ﻣﺤﻴﻂ ﺑﺸﺮﻯ ﻫﻤﺰﻳﺴﺘﻰ ﺍﺭﺍﺩﻯ ﻭ ﺗﺤﻤ&= #1617;ﻞ ﻣﺸﮑﻠﺎﺕ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮﺩﺩ. ﺁﻧﮕ&= #65166;ﻩ ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻟ&= #65260;ﻰ ﻭ ﺍﺭﺍﺩﻩ ﺍﺧﻠﺎﻗﻰ ﻭ ﺍﺭﺍﺩﻩ ﺗﻌﻘّﻞ ﻣﻴﮕﻮ= 5163;ﻴﻢ. ﮐﻪ ﺫﺍﺗﺎ ﻣﻴﻞ ﻭ ﺗﻤﺎﻳﻞ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻰ ﻭﻋﻠﻤﻰ'ﺑﺴﻤﺖ ﺧﻴﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺧﻴﺮﻯ ﺑﻨﻔﻊ ﺃﺑﺪﻳّﺖ ﻭ ﺍﻣﺮﻭﺯ ﺧﻮﺩ'ﻭ ﺣﺘﻰ ﺑﻨﻔﻊ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﻫﺪﺍﻳﺖ ﻭ ﮐﻤﻚ ﺑﺂﻧﻬﺎ'ﺗﺎ ﻣﺮﺯ ﻓﺪﺍﮐﺎﺭ&#= 65263; ﻭ ﺧﺪﻣﺘﮕﺬﺍﺭﻯ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﻭ ﻣﺨﻔﻴﺎﻧﻪ ﺑﺪﻳﮕﺮﺍﻥ'ﮐﻪ ﺷﺨﺺ ﺭﺍ ﺑﺤﺎﻟﺖ ﮐﻤﺎﻝ &= #65175;ﻘﺪس ﻭ ﺗﺠﻠّﻰ ﺷﻬﻮﺩ ﺁﺧﺮ ﻣﻴﺴّﺮ ﺧﻮﺩ'ﻭﻳﺎ ﺩﺭﺷﻬﻮﺩ ﺳﻠﻮﮐﻰ ﻗﺎﺋﻢ'&= #65169;ﺎﻟﺎﺗﺮﻳﻦ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫﺮ ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺮ&#= 65203;ﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﺎ ﺍﻳﻨﺠﺎ ﻣﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺭﺍﺩﻩ ﻭﻣﻨﺸﺄ ﺍﺭﺍﺩ&#= 65257; ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﮔﻔﺘﻪﺍﻳﻢ. ﮐﻪ ﻳﻚ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻟﻰ ﻫﻨﻮﺯ(ﺍﺭﺍﺩﻩ&#= 65165;ﻟﻬﻰ)ﻭ ﺍﺯ ﺑﺮﺗﺮﻳﻦ ﺩﺭﺟﻪ(ﺍﺭﺍﺩﻩ ﻋﻘﻠﺎﻧﻰ ﻭ ﺳﻠﻮﻙ)ﺍﻭﻟﻴﺎ&#= 65263;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻟﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﻧﮕﻔﺘﻪﺍﻳﻢ. ﮐ&= #65258; ﺍﺭﺍﺩﻩ ﺁﻧﻬﺎ ﺑﺮﺗﻤﺎﻡ ﺍﺭﺍﺩﻩﻫﺎﻯ ﻤﺮﺍﺗﺐﭘﺎﺋﻴ= 5253;ﺘﺮ ﻏﺎﻟﺐ ﺍﺳﺖ. ﻭﺣ= ﻖ ﺗﺤﻤﻴﻞ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺟﺰﺋﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻣﺮﺍﺗﺐ ﺯﻳﺮ ﺩﺳﺖ ﺑﻴﺸﺘﺮﺍﺳﺖ'ﻭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺑﺮ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ ﺍﺭﺍﺩﻩﻫﺎﻯ ﺫﻫﻨﻰ ﻭﻫﻤﭽﻨﻴﻦ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺣﺎﻃﻪ ﻭ ﺍﺷﺮﺍﻑ ﺑﺮﺗﺮﻯ ﺩﺍﺭﺩ. = ﻭﭼﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﮐﻪ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺭﻫﺒﺮ&= #65165;ﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺟﺎﻣﻌﻪ' ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﮐﻪ ﻋﻘﻞ ﺩﻭﺭﺍﻧﺪﻳﺶ ﻭ ﺻﺒﻮﺭﻯ' ﺑﻘﻴﻪ ﻣﺸﮑﻠﺎﺕ ﻭ ﻋﻔﻮ ﻭﻫﺪﺍﻳﺖ &= #65255;ﻬﺎﺋﻰ ﺟﺎﻫﻠﺎﻥﺮﺍ ﺩﺍﺭﻧﺪ. ﺩﺭ ﺗﻦ ﺍﻧﺴﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﺣﺎﮐﻢ ﺍﺳﺖ'ﮐﻪ ﻣﻐﺰ ﺑﺮ ﺗﻦ'ﻭ ﺭﻭﺍﻥ ﺑﺮ ﻣﻐﺰ'ﻭﺭﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﺑﺮ ﺫﻫﻦ ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺳﺎﻟﻚ ﻭ ﻏﻴﺮﺳﺎﻟﻚ'ﺗﺎ ﻣﻨﺠﺮ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻳﺎﺑﺪ. ﺗﺎ ﺩﺭ ﺗ= ;ﻮﻟﺪﺍﺕ ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺩﻧﺒﺎﻟ&#= 65258; ﺗﮑﺎﻣﻞ ﺗﺎ ﻣﺮﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺭﺍ ﻣﻮﻓﻖ ﮔﺮﺩﺩ' ﮐﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﻭﺩ. ﻟ= ﺬﺍ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ(ﺍﺭﺍﺩﻩ &= #65227;ﺪﻡ ﺍﺭﺍﺩﻩ)ﺷﺨﺼﻰ &= #65227;ﻘﻞﻣﺎﺩﻯ ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ. ﻭﻋﻘﻞ = ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﻋﻘﻞ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺣﺎﮐﻢ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ'ﻋﻤﻠﺎ ﺍﺯ ﻧﻮﻉ ﺍﺭﺍﺩ&= #65257; ﻫﺎﻯ ﭘﺴﺖ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭﺑﻮﺍﻟﻬﻮﺳﺎ= 5255;ﻪ ﻭﺧﻮﺩ ﺧﻮﺍﻫﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﮐﺎ&= #65197;ﻯ ﮐﻪ ﻣﻴﮑﻨﺪ ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﺿﻌﻴﻒ ﻭﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﻫﺮ ﺑﻴﺎﻧﻰ ﻭ ﮔﻔﺘﺎﺭﻯ ﮐﻪ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺩﺭ ﺳﻄﺢ ﻣﻌﻘﻮ&= #65247;ﺎﺕ ﮐﻮﺩﮐﺎﻧﻪ ﻭﺟﺎﻫﻠﺎﻧﻪ ﺍﺳﺖ. ﺣﺘﻰ ﻭﻗﺘﻰ ﮐﻪ ﻓﻴﻠ&= #65204;ﻮﻓﺎﻧﻪ ﺻﺤﺒﺖ ﮐﻨﻨﺪ'ﻭ ﻳﺎ ﻣﺬﻫﺒﻰ ﺍﻇﻬﺎﺭﻋﻘﻴﺪ= 5257; ﮐﻨﻨﺪ. ﻭ ﺍﻟّﺎ ﺗﻔﮑّﺮﺍﺕ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﺣﻮﺍﻝ ﺗﮑﻨﻴﮑﻰ ﻭ ﻓﻨّﻰ ﻫﻨﺮﻯ' ﭼ&= #65256;ﺎﻥ ﻧﻴﺴﺖ ﮐﻪ ﮐﻮﺩﮐﺎﻧﻪ ﺑﺎﺷﺪ ﻭﻟﻰ ﻋﻮﺍﻟم ﺘﺠﺮﺑ= 5258; ﺯﻧﺪﮔﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺩﺭ(ﺗﺒﺼّﺮ ﺑﻮﺳﺎﺋﻞ)ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﻣ&= #65268;ﺂﻣﻮﺯﻧﺪ. ﻭﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﺣﻮﺍﻝ &#= 65207;ﺨﺼﻰ ﺧﻮﺩ ﺗﺠﺮﺑﻪ ﺭ&= #65165; ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺑﺪﺍﻥ ﺍﻫﻤﻴّﺖ ﻣﻴﺪﻫﻨﺪ. ﻭ ﮐﻤﺘﺮﺑﺘﺠﺮﺑ= 5258; ﺩﻳﮕﺮﺍﻥ'ﻣﻴﺘ&#= 65262;ﺍﻥ ﺍﻋﺘﻤﺎﺩ ﻭ ﺑﺎﻭﺭ ﮐﺮﺩ. ﮔﺮ= ﭼﻪ ﻣﺨﺎﻟﻔﺘﻰ ﻫﻢ ﻧﺸﻮﺩ. ﭘس ﺍﺭﺍﺩﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ'ﻫﻤﺎﻥ ﺗﻤﺎﻳﻞ ﻭ ﺧﻮﺍ&= #65203;ﺖ ﻧﻔس ﻭ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻋﻘﻞ ﻣﺎﺩﻯ ﻣﻴﮕﻮﻳﻨﺪ. ﻭﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﻋﻘﻞ ﻟﻮﺍﻣﻪ ﺧﻮﻳﺸ&#= 65176;ﻦ ﺩﺍﺭ ﻭ ﻧﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ'ﺗﺎ ﻧﻮﺑﺖ ﻋﻘﻞ ﻟﺪﻧّﻰ ﻭ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﻭ ﻣﻠﺎﺣﻈﻪ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺻﻔﺎﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ'ﻭ ﺟﻤﻌﺎ ﺩﺭ ﺍﺭﺍﺩﻩ ﻭﻣﻌﻘﻮﻟﺎﺕ ﺍﻭ ﻓﻄﺮﺗﺎ ﺑﺴ&= #65262;ﻯ ﻏﺎﻳﺖ ﻭ ﻫﺪﻓﻰ ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﮐ= ﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺭﺳﻴﺪﻥ &= #65169;ﺘﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺷﺸﮕﺎﻧ= 5258; ﻭﺍﺟﺐ'ﭼﻪ ﺑﻬﺘﺮ ﺩﺭ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺎﺷﺪ ﻣﮕﺮ ﺩﺭ ﺍﻧﺒﻴﺎ ﻭﮐﺎﻣﻠﺎﻥ ﺩﺭ ﺩﺭﺟﻪ ﺃﻧﺒﻴﺎ'ﮐﻪ ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ'ﻭﺗ&#= 65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺑﺎ ﺑﻌثت ﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ پیاﻣﺒﺮﮔﻮﻧ᥽= 8; ﻫﺴﺘﻨﺪ' ﮐﻪ ﺷاﻴﺪ ﺑﺘﻮﺍﻧﻨﺪ ﻫﺪﺍﻳﺖ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺍﺯ ﺍﻓ&= #65198;ﺍﺩ ﻣﺴﺘﻌﺪ ﺗﮑﺎﻣﻞ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. ﮐﻪ ﺗﺠﺎﺭﺏ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﮕﻮﻳﻨﺪ'ﺗﺎ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻫﻮس ﻧﻔس ﺁﻟﻮﺩﻩ ﺑﺎﻳﺪ ﺗﺒﺪﻳﻞ ﺑﺨﻮﺍﺳﺖ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﮔﺮﺩﺩ. ﻭ= ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮ ﺑﺎﺭﺍﺩﻩ ﺧﻴﺮ ﻭﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺑﻴﺎﻳﺪ ﮐﻪ ﺗﻮﺳﻌﻪ ﺍﺭﺍﺩ&#= 65257; ﺯﻧﺪﮔﻰ ﺩﺭ ﻧﻴ&= #64401;ﻮﺋﻰ'ﻭﻣﻌﻨﻰ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺩﺍﺩﻥ ﺍﺯ ﺍﻋﻤﺎﻝ ﺟﺴﻤﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭﺫﻫﻨﻰ ﻭ ﺍﺭﺍﺩﻩ ﺍﻧﺴ&= #65166;ﻥ'ﻭﺩﺭ ﻧﺘﻴﺠﻪﺭﺳﻴﺪ= 5253; ﺑﺸﻔﺎ ﻭﻣﻌﺎﻟﺠﻪﻋﻘ= 5194;ﻩﻫﺎﻯ ﺭﻭﺍﻧﻰ ﭘﻨﻬﺎﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 5165;ﺳﺖ. ﻭﻗﺘﻰ ﺑﺎ ﺻﺒﻮﺭﻯ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭﻣﺮﺍﻗﺒﻪ ﺍﻋ&#= 65252;ﺎﻝ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺍﻗﻮﺍﻝ ﺧﻮﺩ'ﺣﻴﺎﺕ ﻋﻘﻞ ﺟﺰﺋﻰ ﺭﺍ = ﺗﺒﺪﻳﻞ ﺑﺤﻴﺎﺕ ﻋﻘﻞ ﮐﻠّﻰ ﺍﻟﻬﻰ ﺩﺭﺁﻭﺭﺩ. ﭼﻪ ﺩ= ﺭ ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ' ﻭ= ﭼﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﺮﺍﺗﺐ ﻣؤثّر ﺍﻟﻬﻰ ﺧﻮﺩ'ﺑﺮﺣﺴﺐ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺷﺨﺺ ﺷﺎﻫﺪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪﻫ&= #65198;ﻳﻚ ﺑﻬﺸﺘﻰ ﻋﻘﻠﻰ ﻭﺍﻟﻬﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺑﺎﻳﺪ ﺑﺴﺮﻋﺖ ﺑﻬﺸﺖ &= #65183;ﺪﻳﺪ ﺭﺍ ﻧﻴﺰ'ﺻﺮﻑ ﮐ= ﺴﺐ بهشت ﺑﺮﺗﺮﻯ ﺍﻟﻬﻰ ﮐﺮﺩ. ﻋﻘ= ﻞ ﻭ ﺍﺣﻮﺍل ﻭ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ ﻳﺎﻓﺖ ﮐﻪ ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺳﺖ ﺑﺪﻫﺪ. ﮐﻪ= ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻮﺭ ﻗﺎﺋﻢ ﻳﺎ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﻮﺑﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻭﻟﺎﻳﺖ ﻣﻬﺪﻭﻯ ﺑﺮﺳﺪ &= #64400;ﻪ ﺳﺎﻟﮑﺎﻥ ﺁﻥ ﺍﺭﻭﺍﺡ' ﻫﻤﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻧﻰ ﭼﻮﻥ ﻣﺤﻤﺪ ﻭﻋ&= #65248;ﻰّ ﺩﺭ ﮐﻠﺎس ﻣﻬﺪﻭﻯ ﻧﺸﺴﺘﻪ' ﺗﺎ ﺷﺎﻳﺪ ﺧﻮﺩ ﻧﻴ&= #65200; ﺑﺎ ﺳﺮﺳﭙﺮﺩﮔﻰ ﺧﻮﻳﺶ ﺑﻤﺮﺑّﻴﺎﻥ ﺍﻟﻬﻰ ﻣﻬﺪﻭﻯ' بتوﺍﻧﻨﺪ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻨﺪ'ﮐﻪ ﻧﺎﻡ ﺍﻭﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺧﻮﺍﻫﺪ ﮔﻔﺖ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻏﺮﺍﻳﺰ ﻭ ﻫﻮس ﻭ ﻫﻮﺍﺟﺰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺣﻴﻮﺍ&= #65255;ی ﻤﻴﮕﻮﺋﻴﻢ. ﻣﻘ&= #65166;ﺑﻞ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺧﻴﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﮐﻪ ﺭﺳﺎ&= #65255;ﺪﻥ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺘﻰ ﺑﻤﺮﺍﺗﺐ ﮐﻤﺎﻝ ﺷﺎﻳﺴﺘ&#= 65258; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﻮﺳﻌﻪ ﺍﺭﺍﺩﻩ ﺯﻧﺪﮔﻰ'ﺩﺭ ﻣﻌﻨﻰ ﻭ ﻫﺪﻑ ﮔﻴﺮﻯ ﻭ ﺳﺎﺯﻣ&= #65166;ﻥ ﺩﺍﺩﻥ اﻣﮑﺎﻧﺎﺕ ﺷﺨﺼﻰ ﻭﺟﻤﻌﻰ'ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺷﺨﺼﻰ ﻭﺟﻤﻌﻰ ﺍﺳﺖ. ﮐﻪ ﺩﺭﻋﻠﻮﻡ ﻭﻣﺎﺩﻳّﺎﺕ ﻭ ﺗﮑّﻨﻮﻟﻮﺟﻰ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﺷﺪ. ﻭ ﺗﺒﺪﻳﻞ ﻟﺬﺗﻬﺎﻯ ﺯﻭﺩﮔﺬﺭ ﻭ ﺣﻘ&= #65268;ﺮ ﺣﻴﻮﺍﻧﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﻭﻭﺣﺸﻴﺎﻧﻪ ﻭﺳﺘﻤﮕﺮﺍﻧﻪ' ﺑﻠﺬﺗﻬﺎﻯ ﻣﻌ&#= 65256;ﻮﻯ ﺑﺨﺼﻮﺹ ﻟﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ ﮐﺎﻣﻠﺎﻥ اﻟﻬﻰ'ﺷﺎﻫﺪﺍ= 5253; ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ ﺑﺎﻟﺎﺗﺮ'ﭼﻮﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﻭﻳﺎ</span><span dir=3DLTR></= span><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 dir=3DLTR></span> </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'>ﺷﻬﻮﺩﻫ= 5166;ﻯ ﻋﻘﻠﻰ ﻟﺪﻧّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺎ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ'ﮐﻪ ﻏﺮﻕ ﻣﻌﻘﻮﻟﺎﺕ ﻣﻴ&#= 65256;ﻮﻯ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺣﺘﻰ ﻗﺎﺑﻞ ﻗﻴ&= #65166;س ﺑﺎ ﻣﻌﻘﻮﻟﺎﺕ ﻭ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﺃﺩﺑﻰ ﻧﻴﺴﺘﻨ&#= 65194; ﭼﻪ ﺭﺳﺪ ﺑﻠﺬﺗﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭ ﺷﻬﻮﺍﻧﻰ'ﮐﻪ ﺟﺰ ﻗﻬﻘﺮﺍﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥﻮ&#= 65165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭﻧﺪ. ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﺷﺎﻳﺴﺘﻪ ﺁﻧﻬ&#= 65166;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﺯ ﺑﻘﻴّﻪ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺗﻠﻒ &= #65255;ﺸﺪﻩ ﺧﻮﺩ' ﺑﻴﻚ ﻧﻮﻉ ﻣﻌﺎﺩﻝ ﻫﻤﺎﻥ ﻣﻘﺪﺍﺭ ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ ﮐﺮﺍﻣﺎﺕ'ﺭﺣﻢ ﻣﺎﺩﺭﻯ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﻭ ﻫﻤﺎﻥ ﺑﺸﻮﻧﺪ ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳﺪ ﺧﻮﺩ ﺭﺍ ﺷﺨﺼﺎ ﺳﺎﺧﺘﻪ'ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263; ﺁﻣﺎﺩﻩ ﻧﻤﻮﺩ&#= 65257; ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑﻬﺸﺖ ﭘﺮﻭﺭﻯ ﻭ ﺫﺧﻴﺮﻩ ﺁﺧﺮ&= #65173;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﻴﮑﻮﺗﺮ'ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮﻩ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺍﻣﮑﺎﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﺗﺎ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﺣﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺑﺮﺳﻨﺪ ﮐﻪ ﻣﺤﻤﺪ ﻭﻋﻠ&= #65264;ّ ﻭ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺪﺍﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺍﻭﻟﻴﻦ ﺸﺎﻫﺪ ﻭﮐﺎﻣﻞ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ'ﺩﺭ</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:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩʌ= 67;ﮕﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺑﺠﺎﻯ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻨﻮﺭﺭ&#= 65187;ﻤﺎﻥ ﻣﻴﺮﺳد ﻭﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ ﻗﺎﺋﻢ ﻣﻴﮕﺮﺩﺩ ﮔﻮﺋﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺠﻬﺎﻥ ﺍﻧﺴﺎﻧﻰ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﮔﺮﭼﻪ ﻗﺒﻞ ﺍﺯ ﻣﻬﺪﻯ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﻧﻮ</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'>A= 197; ﻗﺎﺋم باﺷﺪ' ﺑ= 5198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺖ ﺗﺠﺴّﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ ﻣﻬﺪﻯ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﻋﺼﻮﺭ ﺑ&= #65228;ﺪﻯ'ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻠﻘﺪس ﻣﻴﺒﺎﺷﺪ ﻫﻤﺎ&#= 65253; ﻃﻮﺭ ﮐﻪ ﻣﺤﻤﺪ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺩﺭ ﺧﻮﺩ'ﻭ ﺩﻳﮕﺮﺍﻥ ﭘﻴﺮﻭ ﻭﻯ ﻣﻴﺴّﺮ ﻧﻤﻮﺩ ﻭ ﺗﻤﺎﻡ ﻧﺴﻠﻬﺎﻯ ﺑﺸﺮﻯ'ﺩﺭ ﻋﺒﻮﺭ ﺍﺯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺑﺎﻳﺪ ﺑﺸﻬﻮﺩ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯﭙﻨﺠ= 5250; ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻣ= ﻬﺪﻭﻯ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ &= #65175;ﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ'ﻣﻬﺪﻯ ﻫﺎ&= #65263; ﻣﻮﻋﻮﺩ ﺑﺎﻟﺎﺗﺮﻯ'ﺑﺮ&#= 65165;ﻯ ﻫﺪﺍﻳﺖ ﻭﻫﺪﺍﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﺗﻤﺎﻡ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﭼﻨﺎﻥ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻣﻬﺪﻳّﻮﻥ ﻋﺒ= 5262;ﺭ ﺗﮑﺎﻣﻠﻰ ﺑﻨﻤﺎﻳﻨﺪ ﺗﺎ ﺍﺯ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ ﺩﺭ ﻋﺮﺵ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭﻫﻨﻮ&= #65199; ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠﻠّﻴﺎﺕ ﻭﻣﻬﺪﻯ ﻫﺎﻯ ﻣﻮﻋﻮﺩ'ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺗﻮﻟﺪﺍﺕ ﻓﺮﺷ&#= 65176;ﻪ ﮔﻮﻧﻪ ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨﺪ. ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎﮐﺮﺍﺕ ﺩﻳﮕﺮ ﻭﮐﻬﮑﺸﺎﻧﻬﺎ. &= #64400;ﻪ ﺳﺎﻟﻚ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴﺘﻮﺍﻧﺪ ﻧﻴﺮﻭﻫﺎ ﻭ ﺻﻔﺎﺕ ﺷﺎﻳﺴﺘ&#= 65258; ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺧﻮﺩﻓﺮﺍﻫﻢ ﻧﻤﺎﻳﺪ. ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻫﺎﻯ ﺗﺠﻠّﻰ ﺍﻟﻬﻴﻮ(ﺣﺠﻬﺎ&#= 65263; ﻋﻤﺮﻩ) ﭘﻨﺠﮕﺎ&= #65255;ﻪ ﻭ(ﺣﺞ ﺃﮐﺒﺮ)ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ' ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺁﻳﻨﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮﺩﻧﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﻟﺬﺍ ﻣﺎ ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﺑﻴﺸﺘﺮ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻴﻢ. ﮐﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻫﺴﺖ. ﻭ= ﺑﻬﺘﺮ ﺍﺳﺖ ﻧﺎﻡ(ﺍﺭﺍﺩﻩ ﺣﻴﺎﺗﻰ) ﻭ ﺍﻟﻬﻰ ﺑﮕﻮﺋﻴ&#= 65250;. ﮐﻪﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺩﻭﺭﺗﺮ ﺍﺯ ﺍﺭﺍﺩﻩ ﺑﺸ&= #65198;ﻯ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺭﻭﺍﻥ ﻋﻘﺪﻩ ﺩﺍﺭ ﺑﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳﻠﻮﮐﻰ ﻣﻴﺘﻮﺍﻥ ﺑﺪﻭﺭ ﺍﺯ ﺗﺄث&#= 1740;ر ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭ ﻧﻔﺴﺎﻧﻰ ﻭﻭﺣﺸﻴﺎﻧﻪ ﻭ ﺷﻬﻮﺍﻧﻰ ﮔﺮﺩﻳﺪ. ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ ﺟﺰ ﮐﺎﺭﻣﺎﻫﺎ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 227;ﺎﻗﺒﺘﻰ ﻧﺪﺍﺭﻧﺪ. ﺍﻣﺎ(= ﺍﺭﺍﺩﻩ ﻟﺬﺕ) ﻫﺪﻑ ﻋﻠﻮﻡ ﻭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭﺣﺘﻰ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ ﻓﺎﺳﺪ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﺑﻘﻮﻝ ﻟﺎﺷﻠﻴﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺑﻴﺶ ﺍﻳﻨﮑﻪ ﺍﺣﺴﺎس ﺑﺎﺷﺪ ﺍﺭﺍﺩﻩ ﺍﺳﺖ. ﻳ= ﻌﻨﻰ ﻋﺎﻗﺒﺖ ﻫﺮ ﺍﺣﺴﺎس ﺟﺴﻤﻰ ﺍﺣﺴﺎس ﺍﺳﺖ. ﻭ&= #65247;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﻋﺎﻗ&= #65170;ﺖ ﺍﺣﺴﺎس ﻭ(ﻓﻬﻢ ﺍﺣﺴﺎس ) ﺭﺳﻴﺪﻩ ﺧﺎﺭﺟﻰ'ﺑﺎ ﮐﻤﻚ ﻣﺪﺑّﺮﺍ= 5253; ﺍﻟﻬﻰ ﺍﺳﺖ. ﺑﺨ= ﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﻤﻌﻨ&#= 65264; ﻫﺮﮔﻮﻧﻪ ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﻭﺍﺣﺴﺎﺳﺎﺕ ﻋ&#= 65166;ﻟﻴﻪ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺩﺭﻙ ﺍﺣﺴﺎس ﺑﻤﻌﻨ= 5264; ﺩﺭﻙ ﻣﻌﻨﻰ ﺍﺣﺴﺎﺵ ﻧﻴﺴﺖ. = ﻭ ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍنی اﺯ ﻫA= 198; ﻣﺎﺩﻩ'ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﻣﻌﻨﻰ ﺑﻴﺎﺑﺪ. = ﺍﮔﺮ ﺃﺳﻴﺮ ﻇﻠﻤﺎﺕ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑﺎﺷﺪ. ﻣﮕﺮ ﭘس = ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑﻤﻌﺎﻧﻰ ﺍﻟﻬﻰ ﻭ ﺣﺘﻰ ﻣﻴﻨﻮﻯ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺮﺳﺪ. ﮐﻪ ﺟﺰ ﮐﺎﻣﻠﺎﻥ ﺷﺎﻫ&#= 65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ' ﺧﺒﺮﻯ ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﮔﺮ ﺑﺪﺍﻥ ﺭﺳﻴﺪﻧﺪ' ﺩﺭﻙ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﮔﺮ ﭼﻨﺎﻥ ﺩﺭﮐﻰ ﺷﺪ'ﺑﺸﻬﻮﺩﻫﺎ&#= 65263; ﺑﺮﺗﺮ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺗﺎ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﻭ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬﻮﺩ &= #65259;ﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮﻉ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﺎﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺣﺠﻬﺎﻯ ﻋﻤﺮﻩ'ﺩﺭ ﻫﺮ ﻭﻟﺎﻳﺖ ﺳﻠﻮﻙ ﺑﺸﺮﻯ ﺟﺪﻳﺪ' ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ ﻋﺸﻖ ﻣﻌﻨﻮﻯ ﺑﻴﺸﺘﺮﻭﮐﻤﺎ= 5247;ﺎﺕ ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﺩﺭ ﻭﻟﺎﻳﺖﺳﺎ&#= 65247;ﻚ ﺍﺳﺖ. ﻳﻌﻨﻰ ﺷﻬ= ﻮﺩ ﺳﻮﻡ ﺯﻧﺎﻧﻪ ﻓﺎﻃﻤﻰ ﺷﻴﻮﺍ ﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﻮﺩﻳﺰ= 5249;'ﻭﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﻭﻟﻰ ﺑﺎ ﮐﻤﺎﻟﺎﺕ ﺑﺎﺯ ﺑﻴﺸﺘﺮ'ﺷﻬﻮﺩ ﺩﻏﺪﻭﻯ ﺯﺭﺩﺷ&#= 65174;'ﻭ ﺷﻬﻮﺩ ﻣﺮﻳﻢ ﻭ ﺷﻬﻮﺩ ﻓﺎﻃﻤﻰ'&= #65169;ﺎﺯ ﻭﺍﻟﺎﺗﺮ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ ﻧﺎﻡ ﺷﻬﻮﺩ ﺳﻮم ﺮﺍ ﺑﻬﺮ ﺯﺑﺎﻥ ﻭﻗﻮﻣﻰ ﮔﻔﺘﻪ ﻭ ﻣﻴﮕﻮﻳﻨﺪ' ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯﻮ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﺷﻬﻮﺩ ﺳﻮﻡ ﺯﻳﻨﺐ ﮐﺒﺮﺍ ﺍﺳﺖ' ﻭﻳﺎ ﻫﺮ ﺍﺳﻢ ﺩﻳﮕﺮﻯ. ﻭ= ﻟﻰ ﺩﺭﻋﻘﻞ ﻭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺍﻣﺘﻴﺎ= 5199; های ﺍﻟﻬﻰ'ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﺗﺠﺪﻳﺪ ﺷﺪﻩ'ﺩﺍﺭﺍﻯ ﺁثاﺭ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻭﮐﺎﻣﻞ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻣﺎ ﺍﮔﺮ ﺳﺎﻟک اﻟﻬﻰ ﺑﺎ ﻫﺮﻳ&#= 65242; ﺍﺯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺑﺮﺗﺮﻳ&#= 65254; ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ ﻣﻴﺴّﺮ ﺧﻮﺍﻫ= 5268;ﻢ ﺩﺍﺷﺖ ﻭﻣﺘﻨﺎﺳﺐ ﺩﺭ&#= 65183;ﻪ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺣﻴﻮﺍﻧﻰ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ ﭼﻮﻥ ﺍﻧﻌﮑﺎس &#= 65207;ﺮﻃﻰ'ﺍﺯ ﺍﺣﺴﺎﺳﻬﺎﻯ ﻋﺼﺒﻰ ﺍﺯ ﺧﺎﺭج ﺮﺍ ﺩﺍﺭﻳﻢ. ﮐﻪﺩﻧ&= #65170;ﺎﻝ ﻧﻔﻊ ﻭﻟﺬﺕ' ﻭﻳﺎ ﻓﺮﺍﺭ ﺍﺯ ﺭﻧﺞ ﻭ ﺧﻄﺮ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫﺮ ﺩﻭﻋﺎﻣﻞ ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻓﺮﺻﺖ ﺗﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺧﻮﺩ ﺭﺍ ﻧﺨﻮﺍﻫﻴﻢ &= #65193;ﺍﺷﺖ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺳﺨﺖ ﻧﻴﺎﺯ ﺑﺂﻧﻬﺎ ﺩﺍﺭﻳﻢ. ﺗﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯﻤﺎ ﺑﻮﺩﻩﺑﺎﺷﺪ. ﻭ&= #65169;ﺮﺍﻯ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺁﻥ ﺯﻣﺎﻥ' ﺗﺒﺪﻳﻞ ﺑﮑﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﺎﺯ ﺑﺮﺗﺮ ﮔﺮﺩﺩ. ﻭﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺑﻮﺩﻩ ﻭﺧﻮﺍﻫﺪ ﺑﻮﺩ. = ﮐﻪ ﺩﺭﻫﺴﺘﻰ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ'ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﻭ ﺗﺠﻠّﻴﺎﺕ ﻧﻮﻋﻰ ﺍﻭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻭﻫﻤﻪ ﺍﺭﻭﺍﺡ می ﺨﻮ= 5165;ﻫﻨﺪ ﺧﻮﺩ ﺭﺍ ﺑﺄﺻﻞ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﺎﻧﻨﺪ. ﺍﮔ&= #65198; ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻧﻮﺍﻉ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﻧﻤﻮ&#= 65193;ﻧﺪ. ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ ﺍﮔﺮ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺍ&= #65197;ﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺗﮑﺎﻣﻠﻰ ﺧﺪﺍﭘﺴﻨﺪﺍﻧ= 5258; ﻧﺒﺎﺷﺪ'ﻗﻄﻌﺎ &= #65239;ﻬﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﻭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻣﺠﺪﺩ ﭘﺮ ﻋﺬﺍﺏ ﺣﻘﻴﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ' ﭘس ﺍﺯ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﮐﻪ ﻃﻮﻝ ﺧ= ﻮﺍﻫﺪ ﮐﺸﻴﺪ' ﺑﻨﻮﻉ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﺮﺳﻴﻢ'ﺗﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻴﻢ. ﮐ= ﻪ ﻭﻳﺰﺍﻯ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺗﺒﺪﻳﻞ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺧﻮﺩ ﺑﮑﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻨﺎ&#= 65203;ﺐ ﻧﻮﻉ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ'ﻭﺑﺎ ﻫﻤﺎﻥ ﺩﺭﺟﻪ ﺗ&= #65228;ﻘّﻞ ﺧﻮﺩ ﮐﻪ ﺍﻳﺪﺁﻝ ﻧﻴﺴﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ(ﺍﺻﺎﻟﺖ ﺍﺭﺍﺩﻩ)ﺑﺎﻳﺪ &= #64404;ﻔﺖ'ﮐﻪ ﻫﻤﻴﺸﻪ ﻫﻤﺮﺍﻩ ﺍﺣﺴﺎس ﺧﺎﺭﺟﻰ ﻟﺬﺕ ﺩﺍﺋﻢ ﻫﺴﺖ. ﻭ ﺑﻘﻮﻝ ﻓﺮﻭﻳﺪ'&= #65165;ﻋﻤﺎﻝ ﮐﻮﺩﻙ ﺗﺎﺑﻊ ﺃﺻﻞ ﻟﺬﺕ ﺍﺳﺖ.= ﻭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎ&= #65247;ﻎ ﺩﺭ ﺟﺴﻢ'ﺃﺻﻞ ﻓﺮﺍﺭ ﺍﺯ ﺭﻧﺞ ﻭ ﮔﺎﻫﻰ ﺑﻬﺘﺮ ﺍﺯ ﺃﺻﻞ ﮐﺴﺐ ﻟﺬﺕ ﻣﻴﮕﺮﺩﺩ. = ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎﻟﻎ ﺩﺭ ﻋﻘﻞ ﺑﺸﺮﻯ'ﺃﺻﻞ ﻟﺬﺕ ﺩﺍﺋﻢ ﻣﻄ&= #65198;ﺡ ﻧﻴﺴﺖ. ﮐﻪ ﺁﻧﺮﺍ ﺑﻠﺎﻳﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺭﺣﻤﺘﻬﺎﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳ&= #65198;ﺍ (ﺑﻠﺎ)ﻭﺳﻴﻠﻪ ﻣﻨﺎﺳﺐ ﺗﺰﮐﻴﻪ ﻧﻔس ﻋﻤﻴﻘﺘﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ. ﭘس ﺳﭙﺎﺳﮕﺬﺍﺭ ﺍﺯ ﺭﺳﻴﺪﻥ (ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ) ﻣﻴﮕﺮ&= #65193;ﻧﺪ. ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺃﺻﻞ ﻟﺬﺕﻭ ﺃﻟﻢ ﻣﻨﺘﻔﻰ ﻭ ﺃﺻﻞ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺭﺍ ﻃﺎﻟﺐ ﻣﻴﺒﺎﺷﻨﺪ. ﭘس ﻫﺮ ﺳﺨﺘﻰ ﺭﺍ ﻧﻴﺰ ﺭﻧﺞ ﻧﻤﻴﺪﺍﻧﺪ. ﺑﻠ&= #64401;ﻪ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻤﺮﻳﻦ ﻭﺗﻘﻮﻳﺖ ﺍﺣﻮﺍﻝ ﺧﻮﺩ'ﻭ ﺳﺎﻟﮑﺎﻥ ﭘﻴﺮﻭﺧﻮﻳﺶ ﻣﻴﺪﺍﻧﻨﺪ. ﻭﻳ&= #65166; ﺩﺭ ﺍﻃﻔﺎﻝ ﺷﮑﻢ ﭘﺮﺳﺘﻰ ﺭ&= #65165; ﺑﺠﺎﻯ ﺃﺻﻞ ﻟﺬ&= #65173;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 251;ﻴﺪﺍﻧﻨﺪ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑﺰﺭﮔﺴﺎﻝ ﻧﻴﺰ ﺍﻳﻦ ﺻﻔﺖ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻭ ﺩﺭ ﺳﺎﻟﻚ ﺍﺳﺖ' ﮐﻪﺑﺘﻤﺮﻳﻦ ﺭ&#= 65261;ﺯﻩ ﮔﻴﺮﻯ ﻃﻮﻟﺎﻧﻰ ﺑﺮﺍﻯ ﮐﻨﺘﺮﻝ &= #65207;ﮑﻢ ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺷﮑﻢ ﭘﺮﺳﺘﻰ ﺩﻧﺒﺎﻟﻪ ﻏﺮﻳﺰﻩ ﺣﻴﺎﺕ' ﻭﻫﻤﺎﻥ ﺻﻔﺖ ﻋﻤﺪﻩ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺑﻰ ﻋﻘﻞ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﺮﺍﻩ ﻟﺬﺕ ﺑﺎﺷﺪ. ﺩﺭ ﺍﻃﻔﺎﻝ ﭘﺮﺧﻮﺭﻯ ﻣﻨﺠﺮ ﺑﺘﻮﺭﻡ &= #65175;ﻦ ﻭﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺗﮑﺎﻣﻞ ﻣﻐﺰﻯ ﻭﺭﻭﺍﻧﻰ ﺍﺳﺖ. = ﻭ ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺗﺒﺪﻳﻞ ﺑﻠﺬﺕ ﺧﻮﺭﺩﻥ ﻭﻧﻮﻋ&#= 65264; ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺗﮑﺎﻣﻞ ﺫﻫﻨﻰ ﻭ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻟ&= #65196;ﺕ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﻫﺒﺮﻯ ﺗﻤﺎﻳﻠﺎﺕ ﻭ ﺍ&= #65197;ﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺷﮑﻞ ﻣﻴﺪﻫﺪ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻭ ﻋﻘﺪﻩ ﻭ ﻋﺎﺩﺕ ﻭ(ﺣﺎﻟﺖ ﺍﻧﻔﻌﺎﻝ) ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﻤﻴﺪﺍﻧﺪ ﭼﺮﺍ ﭼﻨﻴﻦ ﻣﻴﮑﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﺑﻠﺬﺕ ﻋﻘﻠﻰ ﻭ ﭼﻮﻥ ﺗﺼﻮﺭﺍﺕ &= #65183;ﺪﻳﺪ ﻓﻠﺴﻔﻰ ﻣﺸﻐﻮﻝ ﻫﺴﺘﻨﺪ. ﻭ ﮐﺎﻣ= ﻠﺎﻥﺍﻟﻬﻰ ﻣﺸﻐﻮﻝ ﺑﻠﺬﺕ &= #65251;ﻴﻨﻮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨ&#= 65262;ﻯ'ﻭ ﺩﺭ(ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ) ﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺗﻔﺎﻭﺕ ﻟﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ ﺑﺮ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ'ﻭ ﻫﺮﺩﻭ ﺍﺯ ﻟﺬﺕ = ﻫﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺍﻧﻰ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ ﺍﺳﺖ. ﭘس ﻣﺮﮒ ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺣﻠﻪ ﺑﺮﺗﺮ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺳﻘﻮﻁ ﺩﺭ ﺳﺮﺍﺯﻳﺮﻯ'ﺑﺮ&#= 65165;ﻯ ﺭﺳﻴﺪﻥ ﺑﺴﻄﺢ ﻟﺬﺗﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ'ﻭﮔ&#= 65166;ﻫﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺴﻴﺎﺭ ﻓﺮﺍﻫﻢ ﻭ ﺁﺳﺎﻥ ﺍﺳﺖ. ﻭﺩ= ﺭ ﺷﻬﻮﺩ ﺍﺳﺖﮐﻪ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺗﻌﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ'ﺍﺣﺴ&#= 65166;س (ﻟﺬﺕ ﻓﺎﻋﻠﻰ) ﺩ= ;ﺍﺭﻧﺪ'ﮐﻪ ﻣﻘﺎﻣﻰ ﭘﻴﺎﻣﺒﺮﻯ ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﺍﻓﻌﺎﻝ ﺧﻮﺩ'ﻧﺴﺒﺖ ﺑﭙﻴﺮﻭﺍﻥ ﺳﺎﻟﻚ ﮐﻪ ﻧﻘﺶ ﻣﻨﻔﻌﻞ ﺩﺍﺭﻧﺪ. ﻭﺧﻮﺩ ﺩﺭﺟﻪﺍﻯ ﺍﻧﻔﻌﺎﻝ ﺗﺎﺯﻩ ﺩﺍﺭﻧﺪ ﻭﺍﺯ ﻓﻌﻞ ﺧﻮﺩ ﻧﻴﺰ ﺩﺭس ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮ ﻣﻴﮕﻴﺮﻧﺪ. ﻭ ﺁﻧﺮﺍ ﻓﻌﻞ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭﻟﻰ(ﻟﺬﺕ ﺍﻧﻔﻌﺎﻝ)ﺑﺎ ﺣﺎﻓﻈﻪ ﻭ ﺗﺨﻴ&= #1617;ﻞ ﻭ ﻋﻤﻠﻴّﺎﺕ ﻋﻘﻠﻰ ﺩﻳﮕﺮ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮﺩ. ﺧﺎﻃﺮ&= #65257; ﻫﺎﻯ ﺩﺭﺩﻧﺎﻙ ﻭ ﺧﻄﺎﻫﺎﻯ ﻗﺒﻠﻰ'ﻭ ﺟﻬﺎﻟ&= #65176;ﻬﺎﻯ ﭘﻴﺸﻴﻦ ﻭﻧﺪﺍﻧﻢ ﮐﺎﺭﻯ ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﮐﻪ ﺑﻴ&= #65166;ﺩ ﻣﻴﺂﻭﺭﻧﺪ'ﺭﻧ&#= 65182; ﭘﺸﻴﻤﺎﻧﻰ ﺩﺍﺭﻧﺪ. ﻭ ﻟﺬﺍ= </span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 203;ﺮﻳﻌﺎ ﻭ ﻋﻤﻴﻘﺎ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﺑﺮﺍﻯ ﻫﺮ ﻧﻮﻉ ﻟﺬﺕ ﻭ ﺍﻧﻔﻌﺎﻝ ﺍﻗﺪﺍﻡ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺧﻮﺩ ﻋﺎﻣﻞ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻋﻤﻴﻖﺗﺮ ﺍﺳﺖ. ﻭ ﺑﻠﺎﻳﺎ= ﻯ ﺯﻧﺪﮔﻰ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ ﻋﺎﻣﻞ ﺑﻴﺪﺍﺭﻯ ﺳﻄﺢ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﻫﺴﺖ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥﺒﻠﺎ= 5267;ﺎﻯ ﺳﻠﻮﮐﻰ'ﻫﻤﺮﺍ&#= 65257;ﺻﺒﺮ ﻭﺑﺮﺩﺑﺎﺭﻯﻮ= 5169;ﺪﻭﻥ ﺍﺣﺴﺎس ﺑﺪﻯ اﺳﺖ' ﻭ ﺣﺘﻰ ﺑﺎ ﺳﭙﺎس ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺑﻠﺎﻳﺎﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺳﺨﺖ ﺗﺮ &= #64400;ﻪ ﺁﺯﻣﺎﻳﺶ ﻭ ﺍﻣﺘﺤﺎﻥ ﺍﻟﻬﻰ ﭘﺮ ﻣﺤﻨﺖ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻭﺳﻴﻠﻪ ﺗﻤﺮﻳﻦ ﺻﺒﻮﺭﻯ ﻭ ﺗﻘﻮﻳﺖ ﻗﺪﺭﺕ ﺻﺒﺮ'ﻭﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺩﺭﺟﻪ ﺍﻳﻤﺎﻥ ﻭ ﻋﺸﻖ ﻭﻫﻤّﺖ ﺧﻮﺩ ﺑﺨﺪﺍﻭﻧﺪ ﻭﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮﻳﺶ ﺍﺳﺖ. ﺑﻠ= ﺎﻳﺎﺳﺮﺍﺳﺮ ﻧﻌﻤﺖﺍﻟﻬﻴﺎ= 5203;ﺖ. ﻭﺑﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ' ﻫﺮ ﺑﻠﺎﺋﻰ ﮐﻪ ﺑﺮﺳﺪ'ﻋﺎﻣﻞ ﺭﺣﻤﺖ ﻣﻔﻴد ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ'ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸﺘﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺗﻤﺮﮐﺰ ﻭ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ ﺧﻄﺎﻫﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺩﺭﺩﻧﺎﻙ ﺍﺳﺖ'ﻭ ﺑﺮﺍﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﻳﻚ ﺍﻓﺘﺨﺎﺭ ﻭ ﻫﻨﺮ ﻣﻴﺒﺎﺷﺪ. = ﻭﻟﻰ ﺍﺯ ﺗﺬﮐّﺮ ﭘﻴﺮﻭﺯﻳﻬﺎ'ﺍ&#= 65187;ﺴﺎس ﻟﺬﺕ ﺷﻴﺮﻳﻦ ﺩﺍﺭﺩ. ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﮐﺎﺭ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭﻳﺎﺑﻨﺪ'ﮐﻪ ﺷﺎﻳﺪ ﻋﺒﺮﺗﻰ ﺑﮕﻴﺮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺩﺭ ﺗﺨﻴّﻞ ﻣﮑﺮﺭ ﺑﺤﺎﻓﻈﻪ ﺣﺎﻟﺎﺕﺍﻧﻔﻌ= 5166;ﻝ ﺍﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﮔﺬﺭﺍﻥ ﻭﻣﺘﻨﺎﻭﺏ ﻫﺴﺘﻨﺪ. ﻭﺷﮑﻞ ﺣﻘﻴﻘﺖﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ'ﮐﻪﻣﺎ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺪﻥ ﻳﻚ ﺻﻔﺖ ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﻫﻤﺎﻥ ﮔﻨﺎﻩ ﭘﺮﻭﺭﻯ ﻭ ﻧﺪﺍﺷﺘﻦ ﭘﺸﻴﻤﺎﻧﻰ ﺍﺯ ﺧﻄﺎﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺪﺍﻡ ﻣﺰﻩ ﻣﺰﻩ ﮔﻨﺎﻫﺎﻥ ﺧﻮﺩ ﮐﺮﺩﻩ ﻟﺬﺕ ﻣﻴﺒﺮﻧﺪ. = ﮐﻪ ﺧﻮﺩ ﺩﺭﺣﮑﻢ ﮔﻨﺎﻩ ﻣﺠﺪﺩ'ﺍﺯ ﻫﻤﺎﻥ ﮔﻨﺎﻫﺎﻥ ﻗﺒﻠ&#= 65264; ﺍﺳﺖ. ﻭ ﺩﻭﺭ ﻧﻤﺎﺋﻰ ﺑﺮﺍﻯ ﺫﻫﻦ ﺧﻮﺩ ﻣﻴﺸﻮﺩ'ﻭ ﺣﻴﺎﺕ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻠﺬﺕ &= #65219;ﻠﺒﻰ ﻭ ﺭﻳﺎﺳﺖ ﺟﻮﺋﻰ ﻣﻴﮑﻨﺪ. = ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺗﮑﺮﺍﺭ ﻳﻚ ﻋﻤﻞ' ﺑﺎﻋث ﺗثبیت ﻋﺎﺩﺕ ʌ= 61; ﺻﻔﺘﻰ ﻧﺎﻣﻄﻠﻮﺏ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺗﺨﻴّﻞ ﻣﮑﺮﺭ'ﭼﻮﻥ ﺗﮑﺮﺍﺭ ﻓﻌﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺑﺪﻭﻥ ﻟﺬﺕ ﻧﻴﺰ ﮔﻨﺎﻩ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﻭ ﺗﻨﻬﺎ ﺗﻮﻫّﻢ ﻋﻘﻠﻰ ﺩﺍﺭﺩ. ﻭ ﺍﻳﻨﺠﺎ ﺍﺯ ﻧﻘﺶ ﺧﻴﺎﻧﺖ ﺣﺎﻓﻈﻪ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺮﻭﻣﻨﺪ ﺍﺳﺖ. ﻭ ﺣﺘﻰ ﺁﻧﭽﻪ ﺩﻭﺳﺖﻧ&#= 65194;ﺍﺭﻧﺪ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻪ(ﺧﺎﻃﺮﺍﺕ)&= #65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑﻨﺪ' ﭼﻮﻥ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﺩﺭﺗﻮﺳّﻠﺎﺕA= 227;ﺒﺎﺩﻯ'ﻭﺩﺭﺗ᥽= 2;ﺮﮐﺰ ﺩﺭ ﻭﺳﺎﺋﻂ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺁﻳﻨﺪﻩ ﻧﻴﺎﻣﺪﻩ ﻏﻴﺮ ﺳﺎﻟﻚ ﺭﺍ'ﺑﺼﺎﺣﺐ ﺗﺠﺮﺑﻪ ﺳﻠﻮﮐﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻭ ﻧﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺷﺨﺺ ﻏﻴﺮﺳﺎﻟ&#= 65242;. ﮐﻪ ﻋﺎﻣﻞ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻋﻘﻠﺎﻧﻰ ﻭ ﻋﺎﺩﺍﺕ ﻧﻔﺴﺎ&#= 65255;ﻰ ﻣﻴﮕﺮﺩﺩ. ﻭﺍﮔ&= #65198; ﺍﺣﺘﻤﺎﻟﺎ ﺷﺨﺺ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﭘﺮﺩﺍﺧﺖ'ﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﻃﻮﻟﺎﻧﻰ ﻭ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ ﺗﺮ ﺩﺍﺭﺩ.= ﻟﺬﺗﻬﺎ ﺯﻧﺪﮔﻰ ﻭﺍﺳﺘﻔﺎﺩﻩ ﻓﺮﺩﻯ ﻭ ﺑﺸﺮﻯ ﻭﺟﺎﻫﻠﺎﻧﻪ'ﺍ&#= 65199; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﺑﻰ ﺧﺒﺮﻯ ﺍﺯ ﺍﻫﻤﻴّﺖ ﺑﻴﺸﺘﺮ ﻭ ﺗﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺍﺳﺖ. ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﻧﻴﺰﻧﻤﻴﺘﻮﺍ= 5253; ﺭﺳﻴﺪ. ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ ﻋﺎﻗﻞ ﺩﺭ ﺑﺮﺍﺑﺮ(ﺭﻧﺞ ﺗﺮﻙ ﻟﺬﺕ) ﻣﻴﺘﻮﺍﻧﻨﺪ' ﺑﻘﻴﻪ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻭ = ﺁﺭﺍﻡ ﺗﺮ ﻭ ﺷﻴﺮﻳﻦ ﺗﺮ ﺑﮕﺬﺭﺍﻧﻨﺪ. ﮐ&= #65258; ﺧﻮﺩ ﺑﻬﺸﺖ ﻧﺨﺴﺘﻴﻦ ﺁﻧﺎﻥ ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺍﺳﺖ. ﻭ ﺷﺒﻬﺎ ﺩﺭ ﺑﻬﺸﺖ ﺩﻭﻡ ﻫﻢ ﺍﮐﻨﻮﻧﻰ'ﺩﺭ ﮔﺮﺩﺷﻬﺎﻯ ﺭؤﻳﺎﺋﻰ ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴﺮﻳﻦ ﺑﺪﻭﻥ ﺗﺮس ﺑﻌﺘﻮﺍﻥ ﺁﺧﺮﻳﻦ ﺭؤﻳﺎﻯ ﺷﻴﺮﻳﻦ' ﺑﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸ&#= 65176;ﻰ ﺩﺭ ﺳﺎﻳﻪ ﻋﺮﺵﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ'ﺗﺎ ﺑﺎ ﺑﻬﺸﺖ ﺳﺮﻧ&= #65262;ﺷﺖ ﺟﺪﻳﺪ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺗﻮﻟﺪ ﻭ&= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﮐﻨﻨﺪ'ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﺁﻧﮕﺎﻩ ﺧﻨﺸﻰ ﮐﺮﺩﻥ ﻟ&= #65196;ﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭﺫﻫﻨﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﻠﺎﻝ ﺍﻭ ﺍﺳﺖ'= ﺣﺘﻰ ﺍﮔﺮ ﺩﺯﺩﻯ ﻭﺯﻧﺎ ﮐﻨﺪ. ﺯﻳ= ﺮﺍ ﻣﺼﻮﻥ ﺍﺯ ﻗﻬﻘﺮﺍ ﺍﺳﺖ. ﻭ= ﺧﺪﺍﻭﻧﺪ ﻭﻋﺪﻩ ﺧﻮﺩﺭﺍ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﺎﺩﻳﺪﻩ ﻧﻤﻴﮕﻴﺮﺩ. ﮔﺮ&= #64380;ﻪ ﺑﺎﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺣﺘﻰ ﮔﻨﺎﻩ ﻇﺎﻫﺮﻯ ﺩﻳﮕﺮﺍﻥ'ﺑﺎﺭ ﺣﮑﻤﺖ ﺟﺪﻳﺪﻯ ﺑﻨﻔﻊ ﺍﻭﻟﻴﺎ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﺑﺤث ﺍﻧﻮﺍﻉ ﻋﺎﻟﻰ ﺍﺯ ﺍﺭﺍﺩﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻫﺎﻯ ﺷﺎﻳﺴﺘﻪ ﻭ ﺍﻟﻬﻰ' ﺟﺰ ﺩﮔﺮﮔﻮﻥ ﮐﺮﺩﻥ ﻣﺎﻫﻴّ= 5174; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ'&#= 65227;ﺎﻣﻞ ﻣؤثّر ﺑﺨﺎﻃ᥷= 8; ﻋﻘﺪﻩ ﻫﺎ ﺩﺭﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺍﻧﺴﺎﻥ'ﻭﺍﻧﺪ&#= 65267;ﺸﻪ ﺑﻬﺘﺮ ﻧﻴﺴﺖ. ﺗ= ﺎ ﺗﺤﻘّﻖ ﺁﻥ ﺩﺭ ﺍﻓﻌﺎﻝ ﺑﺘﻦ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﮐ= ﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺗﺠﺮﺑﻪ ﮐﺮﺩﻩ ﻭ ﺭﻩ ﺭﻓﺘﻪ'ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﻣﻌﺮﺍ&= #65183;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻞ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﻠّﻰ ﺍﻟﻬﻰ' ﻭ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯﺎﻟﻬﻰ'ﺍ&#= 65251;ﮑﺎﻥ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺫﺍﺕ ﺭﻭﺣﻰ ﻧﻴﺴﺖ. ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮ ﭼﻮﻥ ﺗﻌﻠﻴﻢ ﮐﺴﺒﻰ ﻣﺪﺭﺳﻰ'ﻳﺎ ﻃﺮ&= #65185; ﺍﻧﻮﺍﻉ ﺍﺧﻠﺎﻕ ﺩﻳﻨﻰ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﻗ&= #65208;ﺮﻯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻫﺮ ﻣﺬﻫﺐ'ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﺳﺮﺍﺳ&#= 65198; ﺑﺎﻃﻞ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﺒﺪﻳﻞ ﻣﺎﻫﻴﺖ ﺭﻭﺍﻥ ﺭﺍ'ﺑﺸﮑﻞ ﻣﻨﻔﻴﺘﺮ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ. ﻭﻟﻰ ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎﻣل ﺒﻬﻤﺮﺍﻩ ﻧﺪﺍﺭﺩ. ﺍﻳﻨﮑ&= #65258; ﻣﻴﮕﻮﻳﻨﺪ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﺍﻧﺴﺎﻥ'ﮐﻤﻚ ﺑﺘﻐﻴﻴﺮﺍﺕ ﻣﻴﻨﻤﺎﻳﺪ' ﺗﻨﻬﺎ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ = ﺍﻟﻬﺎﻣﺎﺕ ﻋﻘﻠﻰ ﻟﺪﻧّﻰ'ﺁﻧﻬﻢ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻧﻪ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤﻰ'ﻭ ﺧﺎﻃﺮﺍﺕ ﺗﺤﺮ&#= 65267;ﻒ ﺷﺪﻩ ﻣﺬﻫﺒﻰ'ﻳﺎ ﺍﺧﻠﺎﻕ ﻋﺮﻓﺎﻯ ﺩﺭﮔﺬﺷﺘﻪ'ﮐﻪ ﺳﺮﺍﺳﺮ ﺁﻧﻬﺎ ﻧﺸﺨﻮﺍﺭ ﻓﮑﺮﻯ ﺍﻧﺴﺎﻥ اﺳﺖ' ﻭ ﺗﻨﻬﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65193;ﮔﺮﮔﻮﻧﻰ ﻣثبت ﺩﺭ ﺭﻭﺍA= 253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﻣﺰﻳﺪ ﻋﻠّﺖ ﻭ &= #65227;ﻴﺐ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﻧﻈﺮﻳّﺎﺕ ﻭ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺩﻳﻨﻰ'ﺩﺭ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫﺐ ﻭ ﺍﺩﻳﺎﻥ'ﮐﻪ ﻫﺮ ﻳﻚ ﺍﺩﻋﺎﻯ ﺩﻳ&= #65254; ﻭﺭﺯﻯ ﻣﻄﺎﺑﻖ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻭﺍﻧ&= #65184;ﻴﻞ ﻭﺗﻮﺭﺍﺕ ﺩﺍﺭﻧﺪ . ﻭﺗﻨﻬ= ﺎ ﻧﻈﺮﻳّﺎﺕ ﻋﻤﻠﻰ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺳﺘﻮﺭ= 5165;ﺕ ﺳﻠﻮﮐﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ' ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻫﺪﺍﻳﺖ ﺍﻭﻟﻴﻪ'ﻭ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ ﺫﺍﺕﺍﻧﺴﺎﻥ ﻭﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺑﺮﺍﻯﺴﺎﻟﻚ ﺗ&#= 65156;ﻣﻴﻦ ﻣﻴﮑﻨﺪ. ﻟﺬﺍ ﮐﻠﺎﻡ ﭘﻴﺮ ﺍﻟﻬﻰ ﻫﻤﺎﻥ (ﻗ= ﺮﺁﻥ ﻧﺎﻃﻖ)ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭﺣﺘﻰ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺁﻧﺎﻥ' ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ &= #65261;ﻟﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 191;ﺎﺹ ﭼﻨﺪ ﺳﺎﻟﻚ ﺁﻧﺎﻥ ﻭﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡﻏﻴﺮ ﺳﺎ&#= 65247;ﻚ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻟﺒﺘﻪ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﺖ' ﮐﻪ ﺍﻭﺭﺍ ﺑﺴﻄﻮﺡ ﻋﻘﻞ ﺍ&= #65247;ﻬﻰ ﻭﮐﻠّﻰ ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ ﻭﺑﻨﻈﺮﻳّﺎﺕ ﺗﺎﺯﻩ ﺑﺘﺎﺯﻩ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﻧﻪ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ' ﺣﺘﻰ ﺍﮔﺮ ﻓﻴﻠﺴﻮﻑ ﻭ ﺁﺧﻮﻧﺪﺫ ﻋﺎﻟﻢ ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﻣﺠﺘﻬﺪ ﺑﺎﺷﺪ. = ﺗﺎ ﺍﻧﺴﺎﻧﻴﺨﻮﺩ= 5197;ﺍ ﺑﺎ ﺍﺭﺍﺩﻩ ﺑﺪ&= #65165;ﻧﺪ. ﻭﺳﻄﻮﺡ ﻣﻨﻄﻘﻰ ﻭﻋﻘﻠﻰ ﻭ ﺍﺳﺘﺪﻟﺎﻟﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﺑﺮﺗﺮ'ﻭ ﺑﻮﺟﺪﺍﻧﻰ ﭘﺎﻙ ﺑﺮﺳﺪ. ﮐﻪ ﺑﺎﻟﻌﮑس ﻗﻬﻘﺮﺍﻯ ﻧﺴﺦ ﻭ ﻣﺴﺦ ﺩﺍﺭﺩ. ﺯ= ;ﻳﺮﺍ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺁﻧﺮﺍ ﺑﺎﻭﺭ ﮐﻨﺪ. ﺯﻳﺮﺍ ﺧﺒﺮ ﺍﺯ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ. = ﻭﺍﻟّﺎ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻧ&= #65236;ﻮس ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪﻩﻫﺎ ﻭ ﻋﻘﻴﺪﻩﻫﺎ ﻭ ﻣﻔﺎﺳﺪ ﻣﺨﺘﻠ&#= 65234;'ﻣﺎﻧﻊ ﺭﺳﻴﺪﻥ ﺍﻧﺴﺎﻥ ﺣﺘﻰ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264;'ﺑﻴﻚ ﺍﺭﺍﺩﻩﺍﻯ ﺍﻟﻬﻰ ﻭﻭﺟﺪﺍﻧﻰ ﺍﻟﻬﻰ'ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩﻫﺎ ﺑﻴ&#= 65166;ﺑﺪ. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺗﺤﻘّﻖ ﺩﺍﺩﻩ. &= #65261; ﺑﺎﻟﻔﻌﻞ ﮐﺮﺩ&#= 65257;ﺑﺎﺷﺪ. ﮐﻪ ﺗﻨﻬﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺗﺤﻘ&#= 1617;ﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﮐﺎﺭﺑﺮ&= #65193; ﺗﮑﺎﻣﻠﻰ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺍﺭﺩ همیشه ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻫﻤﺮﺍﻩ ﻫﺮ ﺗﻮﻟﺪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻧﻪ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻓﺼﻮﻝ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﭼﻪ = ﺭﺳﺪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻧ&= #65204;ﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺪﻭﺭ ﺧﻮﺩ ﭼﺮﺧﻴﺪﻥ ﻭ ﻧﺸﺨﻮﺍﺭ ﮔﻔﺘﻪ ﻫﺎﻯ ﻣﺮﺩﻩﺍﻯ ﺍﺯ ﻣﺮﺩﮔﺎﻥ ﺩﺭﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﻧﻴﺰ ﺗﺪﺍﻋﻴﻬﺎﻯ ﻣﻄﻠﻖ ﻧﺪﺍﺭﻧﺪ' ﮐﻪ ﻋﻤﻠﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﺩﻝ ﺁﻧﺎﻥ ﮐﺎﺭ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺗﺼﻮﺭ ﺗ&= #65236;ﮑّﺮ ﻭ ﺗﺪﺍﻋﻰ ﺷﺨﺼﻰ ﺩﺍﺭﺩ. ﺯ= ﻳﺮﺍ ﺍﻳﻦ ﺗﺪﺍﻋﻰ ﻫﺎ ﻭﻧﺘﺎﻳﺞ ﻓ&= #64401;ﺮﻯ ﺁﻧﺮﺍ ﺩﺭﺩﻝ ﻭ ﻓﮑﺮ ﺧﻮﺩ ﻣﻴﻴﺎﺑﺪ'ﮔﻮﺋ&#= 65264; ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﺩ&= #65165;ﺩﻩ ﺍﺳﺖ. ﺑﺎﺯﮐﺎﻣ&= #65248;ﺎﻥ ﻧﻴﺰ ﺍﻟﻬﻰ ﻫﺴﺘند ﮐﻪ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺁﻧﺎﻥ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻋﮑس ﺗﺪﺍﻋﻰ ﻓﮑﺮﻯ' ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﮐﻠّﻰ ﺧﻮﺩﺭﺍ ﺑﺎ ﺑﻴﺎﻧﺎﺕ ﻣﺎﺩﻯ ﻭ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺭﺍﺋﻪﻣﻴﺪﻫ= 5194;'ﮐﻪ ﻣﻔﻬﻮﻡ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺷﻮﺩ. ﻭﻧﻤﻴﺘﻮ&= #65165;ﻧﺪ ﻭ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩﺭﺍ ﮐﺎﻣﻠ&#= 65166; ﻣﺎﺩﻯ ﻧﻤﺎﻳﻨ&#= 65194; ﭘﺶ ﺑﺎﺯ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﻣﻴﮕﻮﻳﻨﺪ ﻭ ﺷﻨﻮﻧﺪﻩ ﺳﺎﻟ&#= 65242; ﻣﺴﺘﻌﺪ ﻧﻴﺰ' ﺑﺎﻳﺪ ﺧﻮﺩ ﮐﻤ&= #65242; ﻧﻤﺎﻳﺪ'ﮐﻪ ﺗﻨﺰﻳﻞ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻟﻬﺎﻣ= 5166;ﺕ ﺍﻟﻬﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻔﻬﻤﺪ. ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺑﺮﺣﺴﺐ ﺭﻭﺍﺑﻂ ﺫﻫﻨﻰ ﺧﻮﺩ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﻧﺪ' ﻭﻧﻪ ﺑﺎ ﺗﻮﺣﻴ&= #65194; ﺣﻘﺎﻳﻖ ﻋﻘﻠﻰ'ﮐﻪ ﺍﺯ ﺁﻧﻬﺎ ﺧﺒﺮﻯ ﻧﺪﺍﺭﺩ. ﺩﺭ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻫﻢ ﺯﻣﺎﻥ ﺣﻮﺍﺩث ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭ ﺩﺭ ﺗﺪﺍﻋﻰ ﺍﻧﺴﺎﻥ ﺭﻭﺍﺑﻂ ﻋﻠّﺖ ﻭﻣﻌﻠﻮﻝ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﻧﺪ. ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﺯ ﺭﻭﺍﺑﻂ ﻭﺣﺪﺕ ﻭﺟﻮﺩ'ﻭﻋﻠﻞ ﺍﻭﻟﻴﻪ ﻭ ﻋﻠّﺖ ﺍﻟﻌﻠﻞ ﺃﻧﺪﻳﺸﻪ ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺎﻣﻮﺭ ﺗﻮﺟّﻪ ﮐﻨﺪ'ﻭ&#= 65203;ﺮﮔﺮﻡ ﺭﻭﺍﺑﻂ ﻋﻠّﺖ ﻭ ﻣﻌﻠﻮﻝ ﮔﺮﺩﺩ'ﻫﻤﭽﻨﺎ&#= 65253; ﺩﺭ ﺳﻄﺢ ﻣﺎﺩﻯ = ﺑﺸﺮﻯ'ﻭ ﻋﻘﻞ ﺧﺎﻡ ﻣﺎﺩﻯ ﺧﻮﺩ'ﺩﺭ ﺣﺎﻝ ﭼﺮﺧﻴﺪﻥ ﺍﺳﺖ. ﻟﺬﺍ ﺍﮐثرﺍ ﺩﻭﭼﺎA= 197; ﺧﻄﺎ ﻣﻴﺸﻮﻧﺪ. = ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎ ﻃﺮﺩ ﻫﺮ ﺍﺭﺍﺩﻩﺍﻯ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﮐﻪ ﺩﺭ ﺗﺴﻠﻴﻢ = ﺍﻟﻬﻰ ﺍﺳﺖ' ﺑﺮﻭﺍﺑﻂ ﻭﻋﻠﻞ ﻧﺰﺩﻳﻚ ﺗﻮﺟّﻪ ﻧﺪﺍﺭ= 5193;. ﭘس ﺍﺭﺍﺩﻩﺍﻯ ﺍﺯ ﺧﻮﺩ ﻧﻤﻰ ﮐﻨﺪ'ﻣﮕﺮ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮﺩ ﺑﺎﺷﺪ. ﻫﺮ= ﭼﻪ ﻣﺘﻔﮑّﺮ ﺑﻌﻠﻞ ﺩﻭﺭﺗﺮ ﻭ ﻏﺎﺋﻰ' ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑﺎﻟﺎ ﺗﺮ ﺍﻧﺪﻳﺸﻪ ﮐﻨﺪ' ﺭﻭﺍﺑﻂ ﺑﺎﻟﺎ&#= 65175;ﺮﻯ ﺩﺭ ﻋﻠﻞ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﺑﻌﻠّﺖ ﺍﻟﻌﻠﻞ ﺍﻟﻬﻰ ﻧﺮﺳﺪ'ﺑﺴﻄﺢ ﻋﻠّﺖ ﺍﻟﻌﻠﻞ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻣﻴﺮﺳﺪ. ﺯﻳﺮﺍ ﺍﺳﺘﻨﺎﺩ ﻭ ﻓﻠﺎﺳﻔﻪ ﺁﻧﺎﻥ' ﺩﺭﻫﺮﮔﻮﻧﻪ ﺍ&#= 65203;ﺘﺪﻟﺎﻝ ﺧﻮﺩ ﺑﻬﻤﻴﻦ ﺳﻄﻮح اﻭﻟﻴﻪ ﻋﻠﻞ ﻭﻣﻌﻠﻮﻝ ﺍﺳﺘﻨﺎﺩ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺘﻨﺎ&#= 65193; ﺑﺴﻄﻮﺡ ﻭ ﻋﻠﻞ ﺑﺎﻟﺎﺗﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﭘ&= #1587; ﻧﺘﺎﻳﺞ ﻭ ﺩﻭﺭ ﺃﻧﺪﻳﺸﻰ ﻭ ﺁﻳﻨﺪﻩ ﺑﻴﻨﻰ ﻭﺳﻴﻌﺘﺮ ﻭ ﺩﺭﺳﺖﺗﺮﻯ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺧﺒﺮ ﺩﺍﺭﻧﺪ. ﺩﺭﺣﺎ&= #65247;ﻴﮑﻪ ﺍﺯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ'ﺍﺣﻮﺍ&#= 65245; ﻟﺎﺯﻡ ﺩﺭﺍﻧﺪﻳﺸﻪ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗﺮﻯ ﺑﺮﺳﻨ&#= 65194;. ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺣﺪﻭﺩ ﻣﻨﺎﻓﻊ ﻓﻮﺭﻯ ﺑﺸﺮﻯ'ﺩ&= #65197; ﺃﻧﺪﻳﺸﻪ ﻭ ﺗﺪﺍﻋﻰ ﻫﺎ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺩﺭ ﻧﻔﻊ ﺃﺑﺪﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺗﻮﺟّﻪ ﺩﺍﺭﻧﺪ'ﺍﮔﺮ ﻧﺼﻴﺤﺘﻰ ﻣﻴﮑﻨﻨﺪ ﻭ ﻟﺬ&= #65165; ﺍﮐﻨﻮﻥ ﺩﺭ ﺣﺪﻭﺩ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ' ﻧﻔﻊ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﺭﺍ ﻣﻴﺠﻮﻳﺪ. ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺗﺎﺑﻊ ﺍﻧﮕﻴﺰﻩﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ'ﻭ&= #65247;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺎﺑﻊ ﻧﺘﺎﻳﺞ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﻳﺶﺑﺮﺍﻯ ﺧ&#= 65262;ﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺗﻔﮑّﺮ ﺩﺍﺭﻧﺪ. ﻭ ﻧﻔﻊ ﺃﺑﺪﻯ ﻣﻴﺠﻮﻳﻨﺪ ﻭ ﻧﻔﻊ ﻓﻮﺭﻯ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ. = ﻭﻣﻨّﺘﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ. ﺯ= ﻳﺮﺍ ﺑﺮﺍﻯ ﺧﺪﺍ ﻭﺃﺑﺪﻳّﺖ ﺧﻮﺩ ﮐﺎﺭ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺍﻣﺎﻧ&#= 65174; ﺧﺪﺍﻭﻧﺪ ﻧﺰﺩ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ. ﮔﻮ&= #65163;ﻰ ﻋﻴﺎﻝ ﺧﺪﺍ ﻭ ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﭘس ﺭﻋﺎﻳﺖ ﺣﺮﻣﺖ ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ ﺭﺍ'ﺩﺭ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺁﻧﺎﻥ ﺩﺍﺭﻧﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﻋﻤﻠﻰ ﮐﻪ ﮐﺎﺭﻯ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194; ﻳﺎ ﻧﺪﻫﻨﺪ'ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﮐ&= #65258;ﺩﻧﺒﺎﻝ ﻧﻔﻊ ﻓﻮﺭﻯ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﺩﻧﺒﺎﻝ ﺭﺿﺎﻯ ﺧﺪﺍ ﻣﻴﺒﺎﺷﻨﺪ. ﭘس &= #64400;ﺎﺭﻯ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﻭ ﻳﺎ ﺍﺭﺍﺩﻩﺍﻯ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ ﻧﻪ ﺑﻌﻘﻞ ﻭ ﻫﻮﺵ ﺧ= ﻮﺩ ﺗﺼﻤﻴﻤﻰ ﻣﻴﮕﻴﺮﻧﺪ. ﮐﻪ ﺣﺘﻰ ﺧﻴﺮﺍﺕ ﻣ&= #65240;ﺪس ﻧﻴﺰ'ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻓﺮ&= #65165;ﻭﺍﻥ ﺩﺍﺭﺩ . ﭘس ﺍﺭﺍ= ﺩﻩ ﻋﻤﻠﻰ ﻭ ﺍﺭﺍﺩﻩ ﺍﺧﻠﺎﻗﻰ'ﺗﻨﻬ&#= 65166; ﺩﺭﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﻣﻄﺮﺡ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﺳﺖ ﻭ ﻧﻪ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯﺪ= 5267;ﮕﺮ'ﻫﺮﭼﻪ ﮐﻪ ﺗﻔﮑّﺮ ﻓﻠﺴﻔﻰ ﻭﻣﺬﻫﺒﻰ'ﻭ ﺣﺘﻰ ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺟﺰ ﺗﻔﮑّﺮ ﻋﻠﻤﻰ &#= 65261; ﺗﮑﻨﻴﮑﻰ ﻣﻔﻴ&#= 65194; ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﺩﻳ= ﮕﺮ ﺍﻧﻮﺍﻉ ﺗﻔﮑّﺮ ﻋﻘﺐ ﺭﻭﻯ ﺍﺳﺖ. ﮐﻪ ﺗﻮﻫّﻢ ﭘﻴﺸﺮﻭﻯ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﮐﺴﻰ ﺩﺭﻣﺴﻴﺮ ﺳﻴﻞ ﺗﻨﺪﺗﺮ ﻧﻴﺰ ﭘﺎﺭﻭ ﺑﺰﻧﺪ ﺑﻌﻘﺐﺭﻓﺘﻪﺍ= 5203;ﺖ. ﻭﻋﻤﻠﺎ ﺑﺴﻮﻯ ﺗﻘﺮﺏ ﺟﻬﻨّﻤﻰ ﺭﻓﺘﻪ ﺍﺳﺖ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺗﻨﻬﺎ ﺍﻋﻤﺎﻟﻰ ﺭﺍ ﺍﺭﺍﺩﻯ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ'ﮐﻪ ﺑﺴﻮﻯ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ ﺑﺎﺷﺪ. = ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺍﻋﻤﺎﻟ&#= 1740; ﺮﺍ ﺩﺭﺍﺭﺍﺩﻩ ﺧﻴﺮ ﻭﻧﻴﮑﻮ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺑﺴﻮﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﻭ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﭘس ﺩﻧﺒ&= #65166;ﻝ ﻟﺬﺕ ﺑﺮﺩﻥ ﻭﺗ&= #65256;ﺒﻠﻰ ﻭﺗﺴﻠﻴﻢ ﺑﺮﺍﻯ ﻋﺪﻡ ﻣﺒﺎﺭﺯﻩ ﻧﻴﺴﺘﻨﺪ. ﺍﺯ ﺟﻤﻠﻪﺍﺭﺍﺩﻩ= 5259;ﺎﻯ ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ ﻭﺷﻔﺎ ﺑﺨﺶ ﺭﻭ&= #65165;ﻥ ﻋﺪﻩﺍﻯ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ'ﻭ ﺣﺘﻰ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ'ﮐﻪﺍ&#= 65227;ﻤﺎﻝ ﺁﻧﻬﺎﺭﺍ ﺍﻋﻤﺎﻟﻰ ﺩﺭ ﻧﺒﻮﺩﻥ ﺍﺭﺍﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺍﺭﺍﺩﻩ ﺑﺪﻧﺒﺎل ﺨﻮﺍﺳﺖ ﻭ ﺗﻤﺎﻳﻞ ﻣﻌﻘﻮﻝ ﮐﻪ ﺑﺴﻮﻯ ﺗﻌﺎﻟﻰ ﺑﺎﺷﺪﻭ ﺗﻨﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺍﺭﺍﺩﻩ ﺧﻴﺮ ﻭﺗﮑﺎﻣﻞ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐﻪ ﻋﺎﻗﺒﺖ ﻧﺠﺎﺕ ﺑﺨﺶ ﺍﻭ ﺍﺯ ﻋﻮﺍﻗﺐ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻗﻬﻘﺮﺍ= 5163;ﻰ'ﻭ ﺣﺘﻰ ﺍﺯ ﭘﻴﻤﺎﻥ ﻭ ﺳﻮﮔﻨﺪ ﺳﻠﻮﮐﻰ ﺑﺎ ﻭﻟﻰ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺑﻴﻦ ﻋﻤﻞ ﺍﺭﺍﺩﻯ ﻣﻌﻘﻮ&#= 65245; ﻭ ﻋﻤﻞ ﺍﺧﻠﺎﻗﻰ ﻧﻴﮑﻮ ﺭﻭﺍﺑﻄﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻫﺴﺖ. ﻭ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﺭﺍﺩﻩ ﺍﺧﻠﺎ&#= 65237; ﺁﻧﺎﻥ'ﺍﺭﺍﺩﻩ ﻋﻘﻞ ﺟﺰﺋﻰ ﻭﺧﻮﺍﺳﺘﻪ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪﻩﻫﺎﻯ اﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ&= #65258; ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﺮ ﮐﺎﺭﻯ ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻧﺒﺎﺷﺪ'ﮐﺎﺭﻣ&#= 65166; ﺳﺎﺯﻯ ﻭ ﻗﻬﻘﺮﺍ ﺑﺮ ﻣﻴﮕﺮﺩﺩ. ﺍﻟﺒ&= #65176;ﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭﻯ ﺍﺭﺍﺩﻩﺍﻯ ﻋﻘ&#= 65246; ﻣﺎﺩﻯ'ﺟﻨﺒﻪﺍ&#= 65263; ﺍﺯ ﺍﺧﻠﺎﻕ ﻫﺴﺖ. ﻭ ﺍﮔﺮ ﻫﺪﻑ ﺍﺯ ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﻠﺎﻕ ﺁﻥ. ﻭﺍ= ﺭﺍﺩﻩ ﻋﻘﻠﻰ ﻣﺮﺑﻮﻃﻪ'ﺍﮔﺮ ﺍﻟﻬﻰ ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻧﺒﺎﺷﺪ' ﻣﻨﻄﻘ&= #65166; ﮐﺎﺭﻣﺎﺳﺎﺯ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ'ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎﻯ ﺣﻘﻴﺮﺗﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﻴﺒﺎﺷ= 5194;. ﮐﻪ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﮐﺎﺭﻣﺎ ﺭﺍ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﻧﻮﻋﻰ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻧﺪ' ﻫﻤﻴﻦ ﻳﮕﺎﻧﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺑﺮﺧﻰ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ'ﺍﮔﺮ ﻧﻈﻢ ﻭﻣﻌﻘﻮﻟﻴّﺖ ﺩﺭ ﮐﺎﺭﻯ ﺑﺎﺷ&= #65194; ﺧﻮﺏ ﺍﺳﺖ. ﺍﮔﺮ ﮐﻪ ﺍﺧﻠﺎﻗﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺍﺧﻠﺎﻗﻰ ﮐﻪ ﭘﺮﻭﺭﺵﺍﺧﻠﺎ= 5237; ﺟﺪﻳﺪ ﺍﺳﺖ. ﻳﻌ= ﻨﻰ ﺁﻓﺮﻳﻨﺶ ﻭ ﺧﻠﻖ ﺷﺪﻥ ﺑﺮﺗﺮﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ. = ﭼﻪ ﺩﺭ ﺷﻬﻮﺩ ﻭ ﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ'ﻭ ﻳﺎ ﺩﺭ= ﺗﻔﮑّﺮﺍﺕ ﻋﺮﻓﺎﻧﻰ ﺗﺎﺯﻩ ﺑﺘﺎﺯﻩ'ﻭ ﺩﺭ ﭘ= ﺮﻭﺭﺵ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﺍﺭﺍﺩﻩ ﺍ&= #65191;ﻠﺎﻗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺴﺘﻪ ﺑﻨﻔﻊ ﺍﻧﺴﺎﻥ ﻭ ﻧﻴﺰ ﺣﻔﻆ ﺍﻣﻨﻴّﺖ ﺧﻮﺩ ﺩﺭ ﺑﻴﻦ ﺟﻤﻊ ﺍﺳﺖ. ﻭ ﺍﻳ= ;ﻦ ﺍﺧﻠﺎﻕ ﺑﺎﺯﺍﺭﻯ ﻭ ﻣﻌﺎﻣﻠﻪ ﺍﺳﺖ. = ﮐﻪ ﺍﮔﺮ ﻣﻨّﺖ ﺁﻧﺮﺍ ﺑﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﺬﺍﺭﻧﺪ' ﻭ = ﺁﺧﻮﻧﺪﻫﺎ ﭼﻨﻴﻦ می کنند= ;. ﻋﻈﻴﻢ ﺗﺮﻳﻦ ﮔﻨﺎﻩ ﺭﺍ ﺑﻌﻬﺪﻩ ﻣﻴﮕﻴﺮﻧﺪ. ﻭ ﺗﻨﻬﺎ ﺍﺧﻠﺎﻕ ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺮﺍﻯ ﺧﺪﺍ ﺭﻋﺎﻳﺖ ﺁﻥ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺣﺘﻰ ﻣﻨّﺖ ﮔﻴﺮﻧﺪﻩ ﻧﻴﮑﻮ ﺭﺍ ﺗﺤﻤّﻞ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﺑﻮﻯ ﺍﻳﻦ ﻓﺮﺻﺖ ﺭﺍ ﺩﺍﺩﻩ'ﮐﻪ ﺑﺨﺎﻃﺮ ﺧﺪﺍ ﺧﻴﺮ ﻭ ﺍﺧﻠﺎﻕ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 261; ﻋﻤﻠﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﺍﺭﺍ&= #65193;ﻩ ﻫﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺴﻮﻯ ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﻣﻴﺮﻭﺩ. ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺧﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺴﻮﻯ ﺗﻮﺍﺿﻊ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺳﺖ. ﮐﻪ ﻫﺮﭼﻪ ﺩﺭﺧﺘﻰ ﺑﺎﻭﺭ &= #65175;ﺮ ﺑﺎﺷﺪ'ﺗﻮﺍﺿﻊ ﻭ ﺳﺮ ﺑﭙﺎﺋﻴﻦ ﺩﺭ ﺷﺎﺧﻪ ﻫﺎ ﺩﺍﺭﺩ. ﻭ ﺍﺭﺍﺩﻩ ﺣﻴﺎﺕ ﻭ ﺍﺭﺍﺩﻩ ﺗﻌﻘّﻞ ﻭ ﺍﺭﺍﺩﻩ ﺍﺧﻠﺎ&#= 65237;' ﺍﮔﺮ ﺑﺎ ﻭﺳﺎﺋ&= #65246; ﺍﻟﻬﻰ ﻭﻳﺎ ﻫﺪﻓﻬﺎﻯ ﮐﻠّﻰ ﻭ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﺍﻧﺴﺎﻥ ﻧﺒﺎﺷﺪ'ﻣﻌﻨﻰ ﺍﺧﻠﺎﻕ ﻭ ﺧﻴﺮ ﻭﺭﻭﺍﻥ ﺣﺬﻑ ﻣﻴﺸﻮﺩ. ﻭ ﺗﺒﺪﻳﻞ ﺑﺎﺭﺍﺩﻩ ﻗﺪﺭ&#= 65173; ﻭ ﺗﺤﮑّﻢ ﺑﺮ ﺟﺎﻣﻌﻪ ﻭ ﺍﻓﺮﺍﺩ ﺁﻥ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﻬﺘﺮ ﻭ ﺷﺎﻳﺴﺘﻪ ﺗﺮ ﻭ ﻋﺎﻗﻠﺘﺮ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺩﺭ ﻫﻤﻪ ﻣﺬﺍﻫﺐ ﻭ ﺍﺩﻳ&= #65166;ﻥ ﻗﺸﺮﻯ'ﭼﻨﻴﻦ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭﻯ ﻫﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻗﺪ= ﺭﺕ ﻃﻠﺒﻰ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﻣﻴﺒﺎﺷﺪ'ﻣﻌﻨ&#= 65264; ﻭﺍﻗﻌﻰ ﺗﻮﺍﻧﺎ ﺷﺪﻥ ﻭﺭﺳﺘﻤﮕﻮﻧﻪ ﻧﻴﺮﻭﻣﻨﺪ' ﻭﺧﺪﻣﺘﮕﺬﺍﺭ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﻨﺪ. ﭼﻪﺭﺳ&= #65194; به ﺨﻮﻳﺸﺘﻦ ﺩﺭﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺍﻧﺠﺎﻡ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺑﻴﺸﺘﺮﺍﺳﺖ' ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴﺸﻮﺩ. ﮐﺎﺭﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﮔﺮ ﺗﮑﺎﻣﻠﻰ ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ. ﻭﺍﻟّﺎ ﺧﻮﺩ ﺧ&#= 65262;ﺍﻫﻰ ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭﻯ ﮐﻪ ﻗﺪﺭﺕ ﻭﺍﻗﻌﻰ &= #65175;ﻮﺍﻧﺎﺋﻰ ﺳﺎﻟﻚ'ﺩﺭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐﻰ'ﺑﺮﺍﻯ ﺗﻮﻓﻴﻖ ﺭﺳﻴﺪﻥ ﺑﺎﻧﻮﺍﺭ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺴّﺮ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﻮ&= #65165;ﺿﻊ ﻧﺎ ﺩﺭﺳﺖ'ﻫﻤﺎ&= #65253; ﺭﻳﺎﮐﺎﺭﻯ ﻭﻓﺮﻳﺒﮑﺎﺭﻯ ﻧﺴﺒﺖ ﺑﻤﺮﺩم اﺳﺖ. ﮐﻪ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﺁﻧﻬﺎ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ. ﻳﺎ ﮐﺴﺐ ﺍﻭﺭﺍ ﺭﻭﻧﻖ ﺑﺪﻫﻨﺪ. = ﻫﺮﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ'ﻋﻘﻞ ﺍﻟﻬﻰ ﺭﺍ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺑﺮ ﺍﺣﺴﺎﺳﺎﺕ ﻣﺎﺩﻯ ﺗﻦ ﻏﺎﻟﺐ ﻧﻤﺎﻳﺪ. = ﻭ ﻣﺨﻠﻮﻁ ﺍﺭﺍﺩﻩ ﻫﺎ'ﮐﺎﺭ ﻏﻴﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﺨﺼﻮﺹ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻧﺴﺎﻧﻬﺎﺋﻰ ﮐﻪ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻧﺒﺎﺷﻨﺪ'ﮐﻪ ﻓﺪﺍ ﮐﺎﺭﻯ ﻭ ﺟﺎﻥ ﺑﺎﺯﻯ ﺑﻘﺼﺪ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻧﻨﻤ&= #65166;ﻳﻨﺪ'ﭘس ﺟﻤﻠﮕﻰ ﺩﺍﺭﻧﺪ ﺑﻘﺪﺭ&#= 65173; ﻃﻠﺒﻰ ﻭ ﺗﻘﻮﻳﺖ ﻣﻘﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ. ﭼﻪ ﺩﺭ ﺟﻤﻊ ﺁﻭﺭﻯ ﻣﺎﻝ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻳﺎ ﻋﻠﻢ'ﻭ ﻳﺎ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺧﻴﺮﻳﻪ ﻭ ﺧﺪﻣﺎﺕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ. ﮐﻪ ﻣﺎﺩﺍﻡ ﺍﻧﺘﻈﺎﺭ ﺷﮑﺮ ﻭﺳﭙﺎﺵ ﺩﺍﺭﻧﺪ'ﻳﺎ ﺧﻮ&= #65193; ﻣﻨّﺖ ﻣﻴﮕﺬﺍ= 5197;ﻧﺪ. ﻭﻫﺪﻑ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﻋﻘﺪﻩ ﺩﺍﺭ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻗ&= #65194;ﺭﺕ ﻃﻠﺒﻰ ﻭ ﺗﺤﮑّﻢ ﺑﺮﺩﻳﮕﺮﺍﻥ ﻤﻴﻨﻤﺎﻳﻨﺪ'ﮐ&#= 65258; ﺑﺎﺯ ﺳﺮﺍﺳﺮ ﺳﺘﻤﮕﺮﻯ ﺍﺳﺖ. = ﺣﺘﻰ ﺍﮔﺮ ﺩﻳﮕﺮﺍﻥ ﺍﺣﺴﺎس ﺳﺘﻢ ﻧ&#= 64401;ﻨﻨﺪ. ﻓﻠﺎﺳﻔﻪ ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ'ﺷﺎﻣﻞ ﺭﻳﺎﺳﺖ ﻃﻠﺒﻰ ﻭ ﻣﻬﻤﺘﺮ ﺑﻮﺩﻥ ﺭﺍ' (ﺃﻣﺮﻯ ﮐﻠّﻰ)ﻣﻴﺪﺍﻧ= 5256;ﺪ'ﮐﻪﺩﺭ ﻫﻤﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺑﺠﺰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ. ﺍﮔﺮ ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﻋﻤﻮﻣﻴّﺖ ﺩﺍﺭﺩ'ﭘﺶ ﺍﺯ ﺻ= ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﺣ= ﻴﻮﺍﻧﺎﺕ ﺑﺎﻫﻢ ﺩﺭ ﮔﻠّﻪ ﺧﻮﺩ'ﻭﺣ&#= 65176;ﻰ ﺟﻮﺟﻪ ﻫﺎ ﭼﻮﻥ ﺟﻤﻊ ﮔﺮﺩﻧﺪ'ﺑ&= #65166; ﻫﻢ ﻣﺴﺎﺑﻘﻪ ﻗﺪﺭﺗﻤﻨﺪﻯ ﺩﺍﺭﻧﺪ. ﻭ ﺗﺴﻠﻴﻢ ﻳﻚ ﺯﻭ&= #65197;ﻣﻨﺪ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴﺰ ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨﺪ. ﻭﺁﻧ&= #65198;ﺍ ﻋﺎﻣﻞ ﺗﺮﺵ ﻭ ﺍﺣﺘﻴﺎﻁ ﻭ ﺗﻌﻘّﻞ ﻣﻴﺪﺍﻧﻨﺪ. ﻣﮑ&= #65176;ﺐ ﻓﻠﺴﻔﻪﻫﺎﻯ ﻓﺮﺍﻧﺴﻮﻯ' ﮐﻪ ﺍﺯ ﺍﺻﺎﻟﺖ ﻟﺬ&= #65173; ﻣﻴﮕﻮﻳﻨﺪ'ﺗﺎ ﺍﺯ ﻓﺮﺻﺖ ﻋﻤﺮ ﺣﺪّ ﺃﮐثر ﻟﺬA= 173; ﺭﺍ ﺑﺒﺮﻧﺪ. ﻭﻟ= ﻰ ﻣﮑﺎﺗﺐ ﻓﮑﺮﻯ &= #65165;ﻧﮕﻠﻴﺴﻰ'ﺩﺭ ﺑﺎﺭﻩ ﻟﺬﺕ ﺍﺯ ﻣﻨﺎﻓﻊ ﻣﺎﺩﻯ ﺑﻴﺸﺘﺮ ﮔﻔﺘﻪﺍﻧﺪ. ﮐﻪ ﺗﺮﻙ ﻟﺬﺕ ﺑﺨﺎ&= #65219;ﺮ ﻧﻔﻊ ﻣﻴﮑﻨﻨﺪ. = ﻭﺁﺧﺮ ﺍﻟﺄﻣﺮ ﻫﺮ ﻧﻔﻌﻰ ﻧﻴﺰ ﺧﻮ&= #65193; ﻟﺬﺕ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻧﻈﺮﻳﻪ ﻓﺮﻭﻳﺪ ﻣﺸﮑﻞ ﺷﻬﻮﺍﻧﻰ ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ' ﻟﺬﺕ ﻫﻤﺮﺍﻩ ﺷﻬﻮﺕ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻧﻴﭽﻪ ﺁﻟﻤﺎﻧ&#= 65264;'ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﻧﻈﺎﻣﻰ ﻭﺯﻭﺭﻣﻨﺪﻯ ﺭﺍ ﺍﺧﻠﺎﻕ ﻧﺸﺎﻥ ﺩﺍﺩ. ﮔﻮ= ﺋﻰ ﻗﻬﺮﻣﺎﻧﺎﻥ ﺗ&#= 65166;ﺭﻳﺦ ﻣﻠﻞ'ﮔﻬﮕﺎﻩ ﻣﺸﻬﻮﺭ ﺑﺨﺪﻣ&#= 65174; ﮔﺰﺍﺭﻯ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺸﺮ ﺑﻮﺩﻩ ﺍﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﺴﻴﺎﺭ ﻓﺮﺍﻭﺍﻥ ﻗﺪﺭﺗﻤﻨﺪﺍﻥ ﺑﺘﻦ' ﻳﺎ ﻗﺪﺭﺗﻤﻨﺪﺍﻥ ﺑﻤﺎﻝ ﻭ ﻓﻌّﺎﻝ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﮔ&= #65250; ﻧﺎﻡ ﻣﺎﻧﺪﻩﺍﻧﺪ. ﻭ&= #64380;ﻪ ﺳﺘﻤﮕﺮﻯ ﻫﺎ ﻧﻤﻮﺩﻩﺍﻧﺪ. ﺁ&= #65193;ﻟﺮ ﺩﺭ ﻧﻈﺮﻳّﻪ ﺗﺤﻠﻴﻞ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑﺠﺎﻯ ﺃﺻﻞ ﻟﺬﺕ ﺃﺻﻞ ﻗﺪﺭﺕﻃﻠﺒﻰ ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩ. ﻭﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﺎﻥ ﻗﺪﺭﺕ ﻃﻠﺒﻰ ﺭﺍ ﺑﺮﺍﻯ ﺑﺎﻟﺎﺑﺮﺩﻥ ﺗﺮس ﺍﻧﺴﺎﻧﻰ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩﺍﻧﺪ. ﭘﺎ&= #65197;ﻭﺩﻯ ﻣﺨﺎﻟﻒ' ﻋﺎﻣﻞ ﻓﻌّﺎﻟﻴّﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮ ﺍﺳﺎس ﻟﺬﺕ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺁﻧﺮﺍ ﺩﺭ ﺁﻏﺎﺯ ﺗﻤﺎﻳﻠﻰ ﻃﺒﻴﻌﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﻭﮐﻮﺷﺶ ﺑﻌﺪﻯ ﺑﺮﺍﻯ ﺧﺮﻭﺝ ﺍﺯ ﻭﺿﻊ ﮐﻨﻮﻧﻰ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﻫ&= #65252;ﺎﻥ ﻫﺪﻑ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻣﻴﮕﻮﻳﺪ ﮐﺎﺭ ﺑﻘﺪﺭﺕ ﻣﻴﮑﺸﺪ'ﻣﮕﺮ ﺧﻮﺩ ﺭﺍ ﺑﺴﺎﺯ&= #65193;. ﺁﻟﻦ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺷﺒﺨﺘﻰ ﻣﻄﻠﻮﺏ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. = ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺧﻮﺩﺵ ﺧﻮﺷﺒﺨﺘﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﺴﺎﺯ&= #65193;. ﻳﺎ ﻫﻤﺎﻥ ﻫﺪﻑ ﺳﺎﻟﮑﺎﻥ ﻋﺎﻗﻞ ﻭ ﻋﺎﻣﻞ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻟﺬ= ﺍ ﻣﻴﮕﻮﻳﺪ ﻟﺬﺕ &= #65255;ﻌﻤﺖ ﺍﺳﺖ'ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ ﺁﻧﺮﺍ ﺳﺎﺧﺘﻪ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﮔﺮﺩﺩ ﺁﻧﮕﺎﻩ ﻧﻌﻤﺖ ﻫﺎﻯ ﻣﺎﺩﻯ ﺑﺸﺮﻯ ﺧﺪﺍﻭﻧﺪ'ﺍﺯ ﺍﻳﻦ ﭘس ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃﻪ ﺑﺘﻮﻟﺪ ﺁﻳﻨﺪ&#= 65257; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ'ﮐﻪ ﻣﺎ ﻣﻴﮕﻮﺋﻴﻢ. ﺍﻳ&= #65254; ﻭﻋﺪﻩﻫﺎﻯ ﮐﺎ&#= 65195;ﺏ ﺳﻴﺎﺳﻴّﻮﻥ ﺍﺳﺖ'ﮐﻪ ﻭﻋﺪﻩ ﻣﻴﺪﻫﻨﺪ'ﻫﻤﻪ ﻧﻌﻤﺎﺕ ﺭﺍ ﻳﮑﺴﺎﻥ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬﺎ ﺗﻘﺴﻴﻢ ﮐﻨﻨﺪ ﻭ ﻳﮑﺴﺎﻥ ﻫﻤﻪ ﻟﺬﺕ ﺑﺒﺮﻧﺪ. ﺁ= ﻧﮕﺎﻩ ﻟﺬﺕ ﻣﻌﻨﻰ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﺍﮔﺮ ﻫﻤﻪ ﻣﺮﺩﻡ ﻣﻴ&= #65248;ﻴﻮﻧﺮ ﺷﻮﻧﺪ'ﮐﺴﻰ ﺧﺪﻣﺖ ﺁﻧﻬﺎ ﻧﻤﻰ ﮐﻨﺪ. ﺁﻧﮕ= ﺎﻩ ﺁﻏﺎﺯ ﺑﺪﺑﺨﺘﻰ ثرﻭﺗﻤﻨﺪﺍﻥ ﺍﺳﺖ. ﻋﺪﺍﻟﺖﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻣﻄﻠق ﻴﻮﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﮐﻪ ﻟﺎﺯﻡ ﻫﻢ ﻧﻴﺴﺖ. ﺍﻧﺴﺎﻧ&= #65260;ﺎ ﺗﻔﺎﻭﺕ ﺩﺭﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋﻰ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺍﻳﻨﻚ ﻧﻴﺰ ﻳﮑﺴﺎﻥ ﻋﻘﻞ ﻭ&= #64400;ﻮﺷﺶ ﻭ ﺳﺎﺯﻧﺪﮔﻰ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﺑﺎﺭﻩ ﺁﻧﻬﺎ ﺑﮑﺎﺭ ﺑﺮﻭﺩ. ﺁ= ﻧﺪﺭﻩ ﺟﻴﺪ ﻣﻴﮕﻮﻳﺪ'&= #65259;ﺪﻑ ﻣﻦ ﺩﺭ ﮐﺎﺭﻡ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 247;ﺬﺕ ﺑﺮﺩﻥ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺑﺪﻭﻥ ﻟﺬﺕ ﻫﻢ = ﻧﻤﻰ ﺑﺎﺷﺪ. ﻭ ﺳﺎﻟﻚ ﺑﺎ ﻓﺪﺍﮐﺎﺭﻯ ﻫﺎﻯﺳﻠﻮﮐﻰ ﺧﻮﺩ'ﺩﺭﻳﺎﻓﺘ&#= 65260;ﺎﻯ ﮔﺮﺍﻥ ﺗﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺩ' ﮐﻪ ﺑﻠﺬ= ﺕ ﻋﻘﻠﻰ ﻭ ﺁﮔﺎﻫﻰ ﻭﺧﻮﺷﺒﺨﺘﻰ ﻧﻴﺰ ﻣﻴﺮﺳﺪ ﮐ&= #65258; ﻫﺪﻑ ﺍﻭ ﻧﺒﻮﺩﻩ ﺍﺳﺖ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻋﻤﺎﻝ ﺍﺭﺍﺩﻯ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﻭﺷﻬﺎﻯ ﺗﺠﺮﺑﻰ ﺍﺳﺖ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﻋﻤﺎﻝ ﻣﻘﺪﻣﺎﺗﻰ ﺭﻭﺍﻥ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺍﺣﻮﺍﻝ ﺗﺠﺮﺑﻪ ﻣﻴﮑﻨﻨﺪ ﻭ ﺍﺣﺴﺎس ﺑﻴﻤﺎ= 5197; ﺭﺍ ﻣﻬﻢ ﻣﻴﺪﺍﻧﻨﺪ. ﭼﻮ&= #65253; ﺑﺎ ﺑﻴﻤﺎﺭﺍﻥ ﺳﺮﻭ ﮐﺎﺭ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎ ﺧﺪﺍ ﻭ ﻃﺎﻟﺒﺎﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﻧﺪ. ﺩﺭ ﻣﮑﺘﺐ ﻭﺭﺯﺑﺮﮒ ﺩﺭ ﺑﺎﺭﻩ ﻓﮑﺮ ﻭ ﺍﺭﺍﺩﻩ ﺗﺠﺎﺭﺑﻰ ﮐﺮﺩﻩ ﺍﻧﺪ. ﮐﻪ ﺑﺮﺧﻰ ﺍﻳﻦ ﺗﺠﺎﺭﺏ ﺭﺍ ﻣﺴﺨﺮﻩ ﮐﺮﺩﻧﺪ ﮐﻪ ﺩﺍ&= #65255;ﺸﻤﻨﺪﻯ ﻣﻴﮕﻮﻳﺪ</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﺍﺧﻠﺎق ﺮﺍ' ﮐﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;'ﺟﺴﺘﺠﻮ ﻧﮑﺮﺩﻡ'ﺑﺂﺯﻣ&#= 65166;ﻳﺸﻬﺎ ﺳﺮﮔﺮﻡ ﺷﺪﻡ. ﺩ= ﺭ ﺣﺎلی که ﻟﻴﮑʌ= 58; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺠﺮﺑﻪ ﻭ ﺁﺯﻣﺎﻳﺶ ﺷﺨﺼﻰ ﺍﺳﺖ'ﮐﻪ ﺧﻮﺩ ﺷﺨﺺ ﺁﺯﻣﺎﻳﺸﮕﺮ ﺧ&#= 65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ. ﺑﻌﻘ&= #65268;ﺪﻩ ﻭﻯ ﺩﺭﻭﻥ ﻧﮕﺮﻯ ﺍﺯ ﮔﺬﺷﺘﻪ ﺧﻮﺩ'ﺑﻴﺸﺘﺮ ﻣﻌﻨﻰ ﺍﺭﺍﺩﻩ ﺭﺍ ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺩﺭ ﺩﺭﻭﻥ ﻧﮕﺮﻯ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺍ&= #65197;ﺍﺩﻩ ﺭﺍ ﻧﻴﺰ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺍﻟّﺎ ﺁﺯﻣﺎﻳﺶ ﻧﺘﻴﺠﻪ ﻧﻤﻴﺪ&#= 65259;ﺪ. ﻭﮐﺎﺭﻫﺎﻯ ﻣﺼﻨﻮﻋﻰ ﻭ ﺗﺼﻨّﻌﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﻣﻴﺘﻮﺍﻥ ﺍﻣﻮ&#= 65197;ﻯ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﮐﻨﻴﻢ'ﮐﻪ ﻋﻤﻠﺎ ﮐﺮﺩﻩﺍﻳﻢ ﻭ ﻧﺘﺎﻳﺞ ﺁﻧﺮﺍ ﺩﻳدﻩﺍﻳﻢ. ﺍﮔ&#= 65198; ﻣثبت ﺑﺎﺷﺪ. ﻭ= 5247;ﺬﺍ ﺑﻬﺘﺮ ﺍﺳﺖ ﺩﺭ&= #65153;ﺯﻣﺎﻳﺶﻫﺎ ﻭﻇﻴﻔﻪﺍﻟﻬﻰ ﻭ ﺧﻴﺮ ﺭﺍ ﺩﺍﺷﺖ. ﭼﻮﻥ ﻋﻤﻞ ﺍﺭﺍﺩﻯ ﺑ&= #65166; ﻋﻤﻞ ﺍﺧﻠﺎﻗﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﻫﺴﺘﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺭﻭﺵ ﺩﻳﮕﺮ ﺩﺭ ﺑﺎﺭﻩ ﺑﺮﺭﺳﻰ ﻭﺗﺤﻠﻴﻞ ﮐﻠﺎ&#= 65203;ﻴﻚ ﺍﺭﺍﺩﻩ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺩﺭ ﻣﮑﺎﻧﻴﺰﻡ ﺍﺭﺍﺩﻩ'ﺍﻭﻝ ﺗﺠﺮﺑﻪ ﺁﺯﻣﺎﻳﺸﮕﺎﻫ= 5264; ﺭﺍ ﮔﻔﺘﻪﺍﻧﺪ. = ﺩﺭ ﺗﺤﻠﻴﻞ ﮐﻠﺎﺳﻴﻚ ﭼﻬﺎﺭ ﻣﺮﺣﻠﻪ &= #65169;ﺮﺍﻯ ﺍﺭﺍﺩﻩ ﻗﺎﺋﻞ ﺷﺪﻩ ﺑﻮﺩﻧﺪ. ﺗ= ﺼﻮﺭ' ﻭ ﮐﻨﮑﺎﺵ ﻭ ﺍﺗّﺨﺎﺫ ﺗﺼﻤﻴﻢ'ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﺟ&#= 65198;ﺍ. ﺍﺑﺘﺪﺍ ﻓﮑﺮﻯ ﺑﺬﻫﻦ ﺧﻄﻮﺭ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺍﻳﻦ ﻣﺤﺮﻙ ﻳﺎ ﺗﺼﺎﺩﻑ ﺧﺎﺭﺟﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻔﻴﺪ ﺗﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻳﺎ ﮐﺎﺭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﺪﺍﻋ&#= 65264; ﻫﺎﻯ ﻓﮑﺮﻯ ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﮑﻬﺎ ﺍﺯ ﻋﻘﺪﻩﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭﻋﻘﺎﻳﺪ ﺑﺎﻃل اﺳﺖ. ﻭﻟ&#= 65264; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ'ﻧﺘﻴﺠﻪ ﺗﺤﺮﻳﻚ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻡ ﺭﺳﻴﺪﻩ'ﺁﻏﺎﺯ ﻳﻚ ﻣﺮﺣﻠﻪ ﺍﺭﺍﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺗﻤﺎﻡ ﻋﻠﻞ ﻗﺒ&= #65248;ﻰ'ﺟﺰ ﺍﻟﻬﺎﻡ ﻭ ﺗﺤﺮﻳﻚ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ' ﻧﺠﺎﺕ ﺑﺨﺶ ﻧﻴﺴﺘﻨﺪ. = ﮐﻪ ﻣﻘﺪﻣﻪ ﻳﻚ ﺍﺭﺍﺩﻩ ﺧﺪﻣﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ ﻋﻘﺐ ﺭﻭﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍﺯ ﺭﺳﻴﺪﻥ ﻓﮑﺮ'ﻣﺮﺣﻠﻪ ﺭﺳﻴﺪﻥ ﺑﺂﺭﺯﻭ ﻭ ﻣﻘﺼ&= #65262;ﺩ ﺍﺳﺖ. ﮐﻪ ﻓﮑﺮ ﺍ= ;ﻧﺴﺎﻥ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﻣﻴﺒﺮﺩ ﮐﻪ ﺑﺂﺭﺯﻭ ﺑﺮﺳﺪ. ﻭﻫﺮ ﺁﺭﺯﻭﺋﻰ ﻧﻔﺴﺎﻧﻰ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴﺖ. ﻭ ﺁﺭﺯﻭﻯ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺃﻣﺮ ﺩﻳﮕﺮﻯ ﺑﻮﺩﻩ' ﮐﻪ ﻫﺪﻑ ﻧﻴﮑﻮﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ'ﺁﺭﺯ&#= 65261;ﻯ ﺭﺿﺎﻯ ﺧﺪﺍ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ'ﻓ&= #64401;ﺮ ﺳﺎﻟﻚ ﺭﺍ ﺑﺴﻮﻯ ﺗﺠﺪﻳﺪ &= #65239;ﻮﺍ ﺩﺭ ﺍﺭﺍﺩﻩ ﺳﻠ&= #65262;ﮐﻰ ﻣﻴﺒﺮﺩ ﺗﺎﺑﺎﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺮ&= #65203;ﻨﺪ'ﮐﻪ ﺳﺎﻟﻚ ﺭﺍ ﺁﺭﺍﻡ ﻧﻤﺎﻳﺪ. = ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ ﺁﺭﺯﻭﻫﺎﻯ ﺧﻮﺩﺭﺍ'ﺍﮔﺮ ﻏﻴﺮ ﻣﻤﮑﻦ ﺩﻳ&= #65194; ﺭﻫﺎ ﻣﻴﮑﻨﺪ. ﮐ= ﻪ ﺧﻮﺩ ﺳﻌﺎﺩﺗﻰ ﺍﺳﺖ ﮐﻪ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﺗﺮ ﻧﺸﻮﺩ. ﭘﻴﺪ= ﺍﻳﺶ ﻫﺪﻑ ﻧﻴﮑﻮ ﺩﺭ ﺗﻔﮑّﺮ ﻭ ﮐﻨﮑﺎﺵ ﻭ ﭘﻴﮕﻴﺮﻯ ﺗﺤﻘّﻖ ﺁﺭﺯﻭ'&#= 65261; ﺟﺴﺘﺠﻮﻯ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﻭ ﺳﻨﺠﻴﺪﻥ ﺩﻟﺎﺋﻞ ﮐﻪ ﻣﻨﺠﺮ ﺑﺤﮑﻤﻰ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ'ﮐﻪﻣﻌ&#= 65240;ﻮﻝ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭﻳﺎ ﻏﻴﺮﻣﻌﻘﻮﻝ. ﻭ&= #65169;ﻬﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴم اﻟﻬﻰ ﻭﺗﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ ﺑﺎﺷﺪ. ﺯﻳﺮ= ﺍ ﺍﻣﻮﺭ ﻣﻌﻘﻮﻝ ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ'ﺑﺮﺣ&#= 65204;ﺐ ﻋﻘﻞ ﻧﺎﻗﺺ ﻭ ﺭﻭﺍﻥ ﺑﻴﻤﺎﺭ ﻣﻌﻘﻮﻝ ﺑﻨﻄﺮ ﻣﻴﺮﺳﺪ ﻳﻌﻨﻰ ﻣﻔﻴﺪ ﺑﻨﻔﻊ ﻭﻳﺎ ﻣﻔﻴﺪ ﺩﻓﻊ ﺿﺮﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﺮ ﺗﺼﻤﻴﻤﻰ ﻏﻴﺮ ﺍﺯ ﻋﻘﻞ ﺍﻟﻬﻰ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬی ﻮ ﺑﺘﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺟﻬﻨم اﺳﺖ. ﻭ ﺍﺯ ﺩﻳﺪ ﺗﮑﺎﻣﻞ ﺃﺑﺪﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﺑﺪ ﻭﻧﺎﺩﺭﺳﺖ ﻭﻧﺎﻣﻌﻘﻮﻝ ﻣﻴﺒﺎﺷﺪ ﮔﺮﭼﻪ ﻇﺎﻫﺮﺍ ﺍﺯ ﻧﻈﺮ ﺩﻳﮕﺮ&= #65165;ﻥ ﺍﻣﺘﻴﺎﺯﻯ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺎﺯﻳﮕﺮ ﻣﺎﻫﺮﻯ ﺍﺳﺖ. ﻭ ﺧﻮﺩﻓﺮﻳﺒﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻟ&= #65264; ﺑﺎﺯ ﺍﻗﺪﺍﻣﺎﺗﻰ ﻫﺴﺖ'ﮐﻪ ﺿﺮﻭﺭﺗﺎ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﮕﻴﺮﺩ. ﮐﻪ ﻭﻇﻴﻔﻪ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﺍﺳﺖ ﭼﻪ ﻣﻔﻴﺪ ﺑﺎﺷﺪ ﻳﺎ ﻧﺒﺎﺷﺪ . <o:p></o:p></sp= an></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺍﺯ ﺍﻳﻦ ﺗﺼﻮﺭ ﻭ ﮐﻨﮑﺎﺵ' ﻧﻮﺑﺖ ﺍﺗّﺨﺎﺫ ﺗﺼﻤ= 5268;ﻢ ﺍﺳﺖ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺗﺮﺩﻳﺪﻫﺎ ﺭﺍ ﮐﻨﺎﺭ ﻣﻴﺰﻧﺪ ﻭ ﻋﻤﻞ ﺍﺭﺍﺩﻯ'ﻫﻤﺎﻥ ﺗﺼﻤﻴﻢ ﺍﻧﺠﺎﻡ ﮐﺎﺭﻯ ﺍﺯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ' ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺟﺮﺍ ﻭ ﺁﻏﺎﺯ ﺑﺮﺍﻯ ﺍ&= #65255;ﺠﺎﻡ ﻳﻚ ﻓﮑﺮﺍﺳﺖ. ﻣ= ﻴﺪﺍﻧﻴﻢ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺑﺎﻳﺪ ﻋﻤﻠﻴّﺎﺕ ﺫﻫﻨﻰ ﻭ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﻗﺒﻞ ﺍﺯ ﻣﺮﺍﺣﻞ ﺍﺭﺍﺩﻩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺎﺷﺪ. ﻭ ﺣﺘﻰ ﻋﻤﻠﻴّﺎﺕ ﺑﻌﺪ ﺍﺯ ﺗﺤﻘّﻖ ﺍﺭﺍﺩﻩ ﻧﻴﺰ ﺑ&= #65198;ﺭﺳﻰ ﺷﻮﺩ'ﮐﻪ ﻫﻤﺎﻥ ﮐﺎﺭ(ﻣﺮﺍﻗﺒﻪ) ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﺍ&= #65235;ﮑﺎﺭ ﻭ ﺍﻗﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭﺭﻓﺘﺎﺭ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ. ﺩﺭ ﺍﻳﻦ ﺭﻭﺵ ﺗﺤﻠﻴﻞ ﮐﻠﺎﺳﻴﻚ'ﺑﺎ ﺭﻭﺵ ﺩﺭﻭﻥ ﮔﺮ&= #65165;ﺋﻰ ﺳﻠﻮﮐﻰ ﻗﺎﺑﻞ ﻧﻘﺪ ﻣﻴﺒﺎﺷﺪ. = ﻣﻌﺎﺻﺮﻳﻦ ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻣ&#= 65198;ﺍﺣﻞ ﺍﺭﺍﺩﻩ ﺭﺍ ﺑﻬﻢ ﺭﻳﺨﺘﻨﺪ'ﻭﺩﻭ&#= 65197;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﺯ ﺣﻘﻴﻘﺖ ﺩﺍﻧﺴﺘﻨﺪ. ﺩﻳ&= #64405;ﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﮐﻠﺎﺳﻴﻚ ﺭﺍ'ﺑﻌﺪ ﺍﺯ ﺍﻧ= ﺠﺎﻡ ﻋﻤﻞ ﻣﻄﺮﺡ ﺷﺪ&= #65257; ﺍﺳﺖ. ﭘس ﻋﻤﻠﺎ = ﮐﻨﮑﺎﺵ ﻭ ﺗﻔﮑّﺮ ﻭ ﺗﺤﻘﻴﻖ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﺍﻧﺘﺨﺎﺏ ﻧﻬﺎﺋﻰ ﺻﻮﺭﺕﻧﮕﺮﻓﺘ= 5258; ﺍﺳﺖ. ﺑﻠﮑﻪ ﺍﺭﺍﺩﻩ ﻓﻮﺭﻯ. = ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﺭﻭﺍﻧﻰ ﺩﺭ ﮐﺎﺭ ﺑﻮﺩﻩ'ﮐﻪ ﺳﻤﭙ&= #65166;ﺗﻰ ﺭﻭﺍﻥ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﻟ&= #65264; ﺩﺭﮐﺎﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺪﻭﻥ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'&= #65165;ﻧﺠﺎﻡ ﺗﻔﮑّﺮﺩﺭ ﭼﻨﺪ ﻣﺮﺣﻠﻪ'ﺑﺮﺍﻯ ﺍﺗﺨﺎﺫ ﺗﺼﻤﻴ&#= 65250; ﻋﻤﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﻃﻮﻟ&= #65166;ﻧﻰ ﻳﺎ ﺳﺮﻳﻌﺘﺮ'ﮐﻪ ﺑﺴﺘﻪ ﺑﺘﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺍﻣﻮﺭ ﻣﺸﺎﺑﻪ ﺍﺳﺖ. ﭼﻮﻥ ﻣﺮﺍﺣﻞ ﮐﺎﻣﻠﺎ ﺩﺭ ﻫﻢ ﻣﺨﻠﻮﻁ ﻭﻣﺘّﺼﻞ ﻫﺴﺘ= 5256;ﺪ'ﭘس ﺭﻭﺷﻬﺎ ﻭﻗﺘﻰ ﻋﻤﻠﺎ ﭘس ﺍﺯ ﻧﺘﻴﺠﻪ ﻋﻤﻞ' ﻣﻴﺨﻮﺍﻫﻨﺪ ﺗﻮﺟﻴﻪ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﮐﻨﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻠﺎﻝ ﻋﻤﻞ ﺍﺭﺍﺩﻩ ﺧﻮﺩ'ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﻋﻮﺍﻣﻞ ﺩﺍﺧﻠﻰ ﻧﻔﺶ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﻨ&= #65166;ﺳﺪ. ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻣﺎ ﻧﻴﺰ ﺩﺭ ﺍﻋﻤﺎﻝ ﻧﻔﺴﺎﻧﻰ ﻧﺎﺷﻨﺎﺧﺘﻪ ﻏﺮﻕ ﻣﻴﺒﺎﺷﺪ. = ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺗﺰﮐﻴﻪ ﮐﺮﺩﻩ'ﺷﺎﻳﺪ ﺑ&= #65176;ﻮﺍﻥ ﺗﻔﮑﻴﻚ ﻣﺮﺍﺣﻞ ﮐﺮﺩ. ﻳ= ﺎ ﺑﺨﻮﺍﻫﻴﻢ ﺩﻟ&#= 65166;ﺋﻞ ﺧﻮﺩﺭﺍ ﻣﺸﺨّﺼﺎ ﺑﻨﻮﻳﺴﻴﻢ'ﮐﻪ ﭼﺮﺍ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪﺍﻳﻢ. ﻭ ﺍﻟّﺎ ﺑﻌﺪﺍ ﻫﺮ ﺍﺳﺘﺪﻟﺎﻟﻰ(ﺧ&#= 65262;ﺩ ﻓﺮﻳﺒﻰ)ﻭ ﭘﻮﺷﺸﻰ ﺑﺮﺍﻯ ﺩﺭﺳﺘﻰ ﮐﺎﺭ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ &= #65251;ﺮﺍﺣﻞ ﺭﺍ ﻧﺪﺍﺭﻧﺪ' ﭼ= ﻮﻥ ﺍﺯ ﺧﻮﺩ ﺍﺭﺍﺩ&= #65257;ﺍﻯ ﻧﻤﻴﮑﻨﺪ'ﻣﮕﺮ(&= #65165;ﺭﺍﺩﻩ ﺑﻰ ﺍﺭﺍﺩﮔﻰ). ﻭ= ;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺗﺼﻤﻴﻢ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻔ&= #64401;ّﺮ'ﻋﻤﻠﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﮔﺬﺍﺭﺩ&#= 65257;ﺍﻧﺪ. ﮔﺮﭼﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻣﮑﺎﻧﻴﺰﻡ ﮐﺎﺭ ﻣﺪﺑّﺮﺍﻥ ﺩﺭ &#= 65197;ﻭﺍﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮ&= #65193; ﺗﺸﺨﻴﺺ ﺑﺪﻫﻨﺪ. ﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﺁﻏﺎﺯ ﺗﺼﻤﻴﻢ ﻭ ﺍﻧﺠﺎﻡ ﻋﻤﻠﻰ'&= #65193;ﺭ ﺩﻭ ﻣﺮﺣﻠﻪ ﺗﺼﻮﺭ ﻭﮐﻨﮑﺎﺵ'ﺑﺎﺯ ﻫﻢ ﺍﺭﺍﺩﻩ ﻣﺎ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟﺖ ﮐﺮﺩﻩ ﻭﺣﺘﻰ ﺩﺭ ﺁﺧﺮﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺟﺮﺍ ﻧﻴﺰ' ﺍﺭﺍﺩﻩ ﻧﻘﺶﺭﺍ ﺩﻧﻴﺎﻝ ﻭ ﺍﮔﺮ ﺍﺭﺍﺩﻩﺍﻯ ﺑﺎﺷﺪ. ﭘس ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺑﭽﻪ ﺩﻟﻴلی ﻤﻄﺮﺡ ﻣﻴﮕﺮﺩﻧﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺟﻬﺎﻥ ﺍﺳﺘﻘﻠﺎﻝ ﻣﺎ'ﺍﺯ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻳﻚ ﺍﻳﺪ&#= 65257; ﺁﻏﺎﺯ ﮐﻪ ﻧﻘﺶﻳﻚ ﺳﻤﭙﺎﺗﻰ ﻃﺒﻴﻌﻰ ﺍﺯ ﻧﻴ&= #65198;ﻭﻫﺎﻯ ﺩﺭﻫﻢ ﻭ ﺑﺮﻫﻢ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺑﻮﺩﻩ &= #65165;ﺳﺖ. ﮔﻮﺋﻰ ﺗﺼﻤﻴﻢ ﻧﻴﺰ ﺩﺭ ﻫﻤﺎﻥ ﻟﺤﻈﻪ ﺍﻳﺪﻩ ﻭ ﻓﮑﺮ'ﺑﺮﺍﻯ ﻫﺮ ﮐﺎﺭﻯ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ. ﻣﻄﺎ= ﻟﻌﺎﺕ ﺍﺣﺘﻤﺎﻟﻰ ﻋﻤﻠﺎ ﺩﻭﺭﺃﻧﺪﻳﺸﻰ ﻭ ﺗﻌﻘّﻞ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺗﺎﺣﺪّﻯ ﺍﺳﺖ'ﮐﻪ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ ﺑﻴﻦ ﻓﮑﺮ ﺍﻭﻝ ﻭ ﺍﺟﺮﺍﻯ ﻧﻬﺎﺋﻰ'ﺩﺭ ﻣﺴﻴﺮ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﺑﺎﻳﺪ ﻃﻰ ﺷﻮﺩ. ﻭ ﺍﺻﺮﺍﺭ ﻋﻠﻮﻡ &= #65251;ﺪﺍﻭﻡ ﺑﻮﺩﻩ'ﮐﻪ ﺣﺘﻤﺎ ﺧﻮﺍﺳﺘﻪ ﺍﻭﻟﻴّﻪ ﺑﺪﻭﻥ ﻫﺮ ﭼﻮﻥ ﻭﭼﺮﺍﺋﻰ ﺍﺟﺮﺍ ﮔﺮﺩﺩ. ﻭ ﺷﺎﻳﺪ ﺷﺎﻣﻞ ﻭ ﻃﻰ ﺯﻣﺎﻥ ﺃﻧﺪﻙ ﺑﻴﻦ ﻓﮑ&= #65198; ﻭ ﺍﺟﺮﺍ'ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺩﻗّﺖ ﺩﺭ ﺗﺤﻘّﻖ ﺁﺭﺯﻭ ﻭﻓﮑﺮ ﺑﻮﺩﻩﺑﺎﺷﺪ. ﻭ&= #65259;ﺮﭼﻪ ﮐﻪ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ ﭘﺮ ﻋﻘﺪﻩ ﺗﺮ ﺑﺎﺷ&= #65194;'ﭘس ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺗﺮ ﺩﺭﺻﻔﺎﺕ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺳﺮﻳﻌﺘ&#= 65198; ﺍﺯ ﻫﺮ ﻓﮑﺮ ﺑﻤﻮﺭﺩ ﺍﺟﺮﺍ ﺩﺭ ﻣﻴﺂﻳﺪ. ﮔﻮ= ﺋﻰ ﮐﻨﮑﺎﺵ ﻭ ﻣﻄﺎﻟﻌﻪﺍﻯ ﺻﻮﺭﺕ ﻧﻤﻰ ﮔﻴﺮﺩ. ﻳﺎ ﮔﻮﺋﻰ ﻗﺒﻞ ﺍﺯ = ﺍﻧﺠﺎﻡ ﺑﮑﺎﺭﻯ'ﻗﺒﻠﺎ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩﻩﺍﻳﻢ. ﻭﻟ&= #65264; ﺍﺟﺮﺍﻯ ﺁﻥ ﺗﺄ&= #65191;ﻴﺮ ﺩﺍﺷﺘﻪ ﮐﻪ ﻋﺎﻣﻞ ﺗﺮس ﻭ ﻫﺮ ﺍﺣﺘﻴﺎﻁ ﮐﺎﺭﻯ ﺑﺮﺍﻯ ﺷﺮﻭﻉ ﺍﺟﺮﺍ ﺑﻮﺩﻩ ﺍﺳﺖ'ﻭ ﻧﻪ ﺑﺮﺍﻯ ﺑﺮﺭ&= #65203;ﻰ ﻋﻮﺍﻗﺐ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﻌﺪ ﺍﺯ ﺍﺟﺮﺍ. ﮐﻪ ﻋﺎﻗﻠﺘﺮﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺰ ﺁﻧ&= #65198;ﺍ ﻗﺒﻞ ﺍﺯ ﺗﺼﻤﺒﻴﻢ ﻭ ﺍﺟﺮﺍ ﺗﻔﮑّﺮ ﮐﺮﺩﻩﺍﻧﺪ. ﻭﻫ&= #65252;ﻪ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺭﺍ ﻣﻄﺮﺡ ﻧﻤﻮﺩﻩﺍﻧﺪ. ﭼ&= #65256;ﺎﻥ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﺑﺎﻫﻢ ﺑﻮﺩﻩ'ﮐﻪ ﮔﻮﺋﻰ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﻓﮑﺮ ﻧﺨﺴﺘﻴﻦ' ﺗﺼﻤﻴﻢ ﻧﻴﺰ ﻫﻤﺮﺍﻩ ﺁﻥ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﺗ= ﻨﻬﺎ ﻣﺮﺣﻠﻪ ﺍﺟﺮﺍ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﺍﺳﺖ'ﮐﻪ ﺯﻣﺎﻧ&= #65264; ﺭﺍ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﻴﮕﻴﺮ= 5193;' ﮐﻪ ﻃﻰ ﺷﺪﻩ ﻣﻴﺪﺍﻧﻴﻢ. ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺗﺼﻤﻴﻢ ﮐﻪ ﺗﺮﺩﻳﺪﻯ ﺭﺍ ﺑﺴﺎﺯﺩ' ﮐﻪ ﺗﺤﺮﻳﻚ ﺍﺯ ﺧﺎﺭﺝ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭﻟی ﻔﮑﺮ ﺍﻭﻟﻴﻪ ﺍﺯ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺁﻧﺮﺍ ﻧﺘﻴﺠﻪ ﻋﻘﺪﻩ ﻫﺎ ﻣﻴﮕﻮﺋﻴﻢ. ﭘس ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ ﺗﺠﺮﺑﻪ ﺷﺨﺺ ﺩﺭ ﺗﺼﻤﻴﻤﺎﺕ ﻗﺒﻠﻰ ﻧﻈﺎﺋﺮ ﺁﻥ'ﺯﻣﺎﻧی ﺒﺮﺍﻯ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﺗﺄﻣّﻞ ﻭ ﺑﺮﺭﺳﻰ ﻧﺘﺎﻳﺞ ﻭﻣﺸﮑﻠﺎﺕ ﺍﺟﺮﺍﺋﻰ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ'ﺗﺎ ﺍﺟﺮﺍ ﺍﻧﺠﺎﻡ &= #64404;ﻴﺮﺩ. ﺑﺎ ﺍﻳﻨﮑﻪ ﺗﻠﻘﻴﻨﺎﺕ ﺧﺎﺭﺟﻰ'ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻣﻮﺍﻓﻖ ﺭﻭﺍﻧﻰ'ﻭ ﺣﺘﻰ ﺍﻟﻬﺎﻣﺎﺕ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﮔﻮﺋﻰ ﺗﺼﻤﻴﻢ ﺳﺮﻳﻊ ﻭ ﺍﺟﺮﺍﻯ ﺁﻥ'ﺗﺤﺖ ﺭﻫﺒﺮ&= #65263; ﻏﻴﺮ ﺍﺯ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﻣﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﺭﺍﺩﻩﺍﻯ ﺍﻟﻬﻰ ﺩﺭ ﺫﻫﻦ ﺷﺨﺺ ﮐﺎﻣﻞ ﻣﻴ&= #64405;ﻮﺋﻴﻢ. ﻭ ﻳﺎ ﺟﺒﺮ ﺫﺍﺗﻰ ﺭﻭﺍﻧﻰ ﻭ ﺟﺒﺮ ﻣﺤﻴﻄﻰ'ﺳﻮﻕ ﺩ&= #65259;ﻨﺪﻩ ﻣﺮﺍﺣﻞ ﺍﺭﺍﺩﻩ ﻭ ﺍﺟﺮ&= #65165; ﻣﻴﺒﺎﺷﺪ. ﺗﻤﺎ&= #65249; ﻣﺮﺍﺣﻞ ﺗﻔﮑّ= 5198; ﺩﺭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭﺳﺮﻳ&#= 65226; ﻣﻴﺒﺎﺷﺪ. ﻭﺗﻨ&= #65260;ﺎ ﻣﺮﺣﻠﻪ ﺍﺟﺮﺍ ﺍﺳﺖ'ﮐﻪ ﺩﻳﺪﻩ ﺷﺪﻧﻰ ﺑﻮﺩﻩ ﻭ ﺁﻧﺮﺍ ﻋﻤﻞ ﺍﺭﺍﺩﻩ ﻣﻴﮕﻮﺋﻴﻢ. ﺯﻳ&= #65198;ﺍ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﮑﻨﺪ'ﻳﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﻧﻤﺎﻳﺪ. ﭘﺶ ﺍﺭﺍﺩﻩ ﺩﺭ ﻋﻤﻞ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ ﻗﺒﻞ ﺍﺯ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺩﺭ ﺣﺎﻟﻌﻤﻠﻴﺎﺕ ﺫﻫﻨﻰ ﺍﺯ ﻣﺮﺍﺣﻞ ﺍﺭﺍﺩﻯ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻫﺮ ﭼﻪ ﺍﻳﻦ ﺗﺨﻴّﻞ ﻗﻮﻯ ﺗﺮ ﺑﺎﺷﺪ'ﻧﻘﺶ ﻋﻤﻞ ﺧﺎﻟﻰ ﺗﺮ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﺍﻭﻫﺎﻡ ﻭ ﺟﻨﻮﻥ ﻳﺎ ﺍﻧﺴﺎﻥ ﺧﻮﺍﺏ ﺁﻟﻮﺩ ﺩﺭ ﺑﻴﺪﺍﺭﻯ. ﺣﺘﻰ ﺭﺍﺳﺦ ﺗﺮﻳﻦ ﺗﺼﻤﻴﻢ ﻫﺎ ﺩﺭ ﻣﺮﺍﺣﻞ ﺍﺟﺮﺍ ﻧﺸﺪﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span>'</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'>ﻫﻨﻮﺯ ﻣﺸﺮﻭﻁ ﺑﺸﺮﺍﻳﻄﻰ ﻫﺴﺘﻨﺪ'ﮐﻪﺑﺨ&#= 65262;ﺍﻫﻴﻢ ﺩﻧﺒﺎﻝ ﮐﻨﻴﻢ ﻳﺎ ﻧﮑﻨﻴﻢ. ﮐﻪ ﮐﻠّﺎ ﺍﻳﻦ ﺷﺮ&#= 65165;ﻳﻂ' ﺿﻤﻨﻰ ﻭ ﻣﺨﻔﻰ ﻭ ﺑﻌﺪﻯ ﺍﺳﺖ. ﺯ= ;ﻳﺮﺍ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ'ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻣﺮﺍﺣ&= #65246; ﺑﺮﺭﺳﻰ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺑﺮﺭﺳﻰ ﻧﺘﺎﻳﺞ ﺍﺟﺮﺍ ﺑﺎ ﺳوء ﻧﻴّﺖ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ'ﺑﺎﻳﺪ ﺁﺯﺍﺩﺍﻧﻪ ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ'&= #65175;ﺎﺧﻮﺩﺭﺍ ﺧﻮﺭﺳﻨﺪ ﺑﻔﺎﻳﺪﻩ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺧﻠﺎﺻﻪ ﺍﻳﻨﮑﻪ ﺩﺭ ﺭﻭﺵ ﺗﺨﻴّﻞ ﮐﻠﺎﺳﻴﻚ ﺍﺭﺍﺩﻩ ﺗﺼﻮﺭ ﺍﻭﻟﻴﻪ ﻣﺤﺮﻙ ﺍﺻﻠﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﻰ ﺍﻫﻤﻴّﺖ ﺗﻠﻘﻰ ﮐﺮﺩ. ﺗﺎ ﺍﺯ ﻧﻔﺶ ﻭﻋﻴﺒﻰ ﺩﺭ ﺫﺍﺕ ﻣﺎ' ﻭ ﺍﮔﺮ ﺁﻧﺮﺍ ﺷﻨﺎﺧﺘ&#= 65268;ﻢ' ﮐﻪﺗﺼﻤﻴﻤﺎﺕ ﭘﺮ ﺿﺮﺭ ﺁﻧﺮﺍ ﺑﺎﻋث ﺷﺪﻩ ﺑﺎﺷﺪ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻬﺘر ﻭ ﻋﻤﻴﻘﺎ'ﻣﻴﺘﻮ&#= 65165;ﻥ ﻋﻴﺐ ﮐﺎﺭ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺑﺪﺍﻧﻴﻢ. ﺗﺎ ﮐﻤﻚ ﺑﺘﺰﮐﻴﻪ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﻔس ﺷﻮﺩ ﻭ ﺍﮔﺮ ﻣﺤﺮﻙ ﺍﻭﻟﻴﻪ ﻓﮑﺮﻯ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺎﺷﺪ'ﻗﻄﻌﺎ ﻧ&= #65176;ﻴﺠﻪ ﻣﻨﻔﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﮐﻪ ﺗﺠﺮﺑﻪﺍﻯ ﺑﺮﺍﻯ ﺍﺧﺬ ﺗﺼﻤﻴﻢ ﻫﺎﻯ ﺑﻌﺪﻯ ﺑﺎﺷﺪ. ﻭ= ﺍﮔﺮ ﻣﺤﺮﻙ ﻣﺎﺩﻯ ﻃﺒﻴﻌﻰ ﻭﺧﺎﺭﺟﻰ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ' ﮐﻪ ﻋﮑس ﺍﻟﻌﻤﻞ ﻭ ﺁثاﺭ ﺍﺟﺮﺍﻯ ﻫﺮ ﺍﺭﺍﺩﻩ ﺭﻭﺷﻦ ﺍﺳﺖ. ﺍﮔ= ﺮ ﻣثبت ﺑﺎﺷﺪ' ﺑﻌﺪﻫﺎ ﺗﮑﺮﺍ&#= 65197; ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭ ﺍﮔﺮﻣﻨﻔﻰ ﺑﻮﺩ'ﺑﺎﺭ ﺩﻳﮕﺮ ﺁﻥ ﭼﻨﺎﻥ ﻋﮑس ﺍﻟﻌﻤﻠﻰ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺍ&#= 65207;ﺖ. ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺗﺼﻤﻴﻤﺎﺗﻰ ﮐﻪ ﺑﻤﺮﺣﻠﻪ ﻋ&= #65252;ﻞ ﻧﺮﺳﻴﺪﻩ'ﺩﺭ ﺣﮑﻢ ﺗﻤﺎﻳﻞ ﺳﺎﺩﻩ'ﻭﺿﻤﻦ ﺍﺣﻮﺍﻝ ﻧﻔﺴﺎ&#= 65255;ﻰ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺑﺸﮑﻞ ﺁﺭﺯﻭ ﻭﺧﻮﺍﺳﺘﻪ ﻓﺮﺍﻭﺍﻥ ﺭﻭﺍﻥ ﺍﺳﺖ. ﻭ ﺫﺍﺗﺎ ﻋﻮﺍﻣﻞ ﻭﻣﺮﺍﺣﻞ ﻫﺮ ﮐﺎﺭ ﺭﻭﺍﻧﻰ ﻭ ﻓﮑﺮﻯ'ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻧﻴﺴﺘﻨﺪ ﺑﻠﮑﻪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ ﮔﻮﺋﻰ ﻗﻄﺮﺍﺗﻰ ﺩﺭ ﺩﺭﻳﺎ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﻫﺮﻗﻄﺮﻩﺍﻯ ﻣﺸﺨّﺺ ﻧﻴﺴﺖ. &= #65261; ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺍﺯ ﺑﻴﻦ ﺍﻳﻦ ﻫﻤﻪ ﻋﻮﺍﻣﻞ ﺩﺭﻫﻢ ﻭ ﺑﺮﻫﻢ' ﮐﺎﺭ ﻋﻘﺪﻩ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ ﺍﺳﺖ. ﻭﺩﺭ ﺳﺎﻟﮑﺎﻥ ﮐﺎﺭ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﻭﻫﻤّﺖ ﺑﻴﺸﺘﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺍﻧﺴﺎﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻫﻴﭻ ﮔﺎﻩ ﺩﺭ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﺮﺍﺣﻞ = ﭼﻬﺎﺭﮔﺎﻧﻪ ﺍﺭﺍﺩﻩ ﺗﻮﻗّﻒ ﮐﻨﺪ. ﻭ&= #65165;ﮔﺮ ﺗﻮﺍﻧﺴﺖ ﻫﻤﺎﻥ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮﻳﺸﺘﻥ ﺪﺍﺭﻯ ﮐﻨﺪ. ﻭﮐ= ﻨﺘﺮﻝ ﺭﻭﺍﻥﻮ ﺍﺭﺍﺩﻩ ﻭﻫﻮﺳﻬﺎﻯ ﻧﻴﺮﻭﻣﻨﺪ ﺧﻮ&#= 65193;ﺭﺍ ﺟﻠﻮﮔﻴﺮﻯ ﻧﻤﺎﻳﺪ. ﺍﻳﻨﺠ&= #65166; ﺍﺳﺖ ﮐﻪ(ﺍﺭﺍﺩﻩ ﺑﻰ ﺍﺭﺍﺩﮔﻰ)ﻋﺎﻣ&#= 65246; ﻣﻬﻤﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺸﻮﺩ' ﻭ ﺍﻟّﺎ ﺗﺤﺮﻳﮑﺎﺕ ﺧﺎﺭﺟﻰ ﺭﺍ'ﺑﺮﺍﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ ﺍﺭﺍ&#= 65193;ﻩ ﻣﻨﺎﺳﺐ ﺁﻥ ﺍﺭ&= #65165;ﺋﻪ ﺩﺍﺩ. ﺑﺨﺼﻮﺹ ﮐﻪ ﺗﺮس ﺍﺯ ﻗﺎﻧﻮﻥ ﻭ ﺁﻳﻨﺪﻩ ﺑﺪﺗﺮ ﻭ ﺭﺳﻮﺍﺋﻰ'ﻭﺍ&= #65193;ﺍﺭ ﺑﺎﺣﺮﺍﻯ ﻣﺤﺮﻣﺎﻧﻪ ﻳﺎ ﻧﻴﻤﻪ ﺭﺍﻩ ﺍﺭﺍﺩﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﻋﻤ&= #65246; ﺍﺭﺍﺩﻩ ﺍﺯ ﻟﺤﺎﻁ ﺫﺍﺗﻰ'ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﻤﺎﻳﻠﺎﺕ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻣﻴﮕﻮﺋﻴﻢ' ﻫﻤﺎﻥ ﺃﺻﻞ ﻣﻴ&= #65246; ﺑﺰﻧﺪﮔﻰ ﺍﺳﺖ. = ﻳﻌﻨﻰ ﺍﺭﺍﺩﻩ ﺑﻘﺎﻯ ﺣﻴﺎﺕ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩ ﺣﻴﻮﺍﻧﻰ'ﻧﺘﻴ&#= 65184;ﻪ ﻃﺒﻴﻌﻰ ﻧﺎﺷﻨﺎﺧﺘﻪ ﻭﺿﻌﻴﻒ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﻨﻮﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﻪ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ'ﺧﻮﺩ ﻣﻴﺨﻮﺍﻫﺪ ﺍﺭﺍﺩﻩ ﮐﻨﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﺭﻭﺍﻥ ﭘﺮ ﺁﻟﻮ&= #65193;ﻩ'ﺗﺤﻤﻴﻞ ﺧﻮﺍﺳﺘﻪﻫﺎ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻟﺬﺍ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻣﻴﻞ ﺩﺍﺭﺩ ﺩﺭ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﺑﻤﺎﻧﺪ. ﻫ= ﺮﮔﺰ ﻣﻴﻞ ﺯﻧﺪﮔﻰﻗﻬﻘﺮ= 5165;ﺋﻰ ﺣﻘﻴﺮ ﺗﺮﻧﻮﻋﻰ ﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﺩﻳﮕﺮ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻭﺣﺘﻰ = ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﻭﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻧﻮﻉ ﺯ&= #65255;ﺪﮔﻰ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﻭ ﺑﻌﺪﻯ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻥ' ﮐﻪ ﻫﻴﭻ ﮐس ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑﻄﻮﺭ ﻗﺎﻃﻊ ﺑﺪﺍﻧﺪ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺍﻭ'ﻧﺴﺒﺖ ﺑﺎﻓﺮﺍﺩ ﺩﻳﮕﺮ' ﻳﺎ ﺯﻧﺪ= ﮔﻰ ﺑﻬﺘﺮﻯ ﭼﻴﺴﺖ. = ﻣثلا ﺑﻴﺴﻮﺍﺩ' ﻧﺴﺒﺖ ﺑﺼﺎﺣﺒﺎﻥ ﺗﺤﺼﻴﻠﺎﺕ ﻋﺎﻟﻴﻪ' ﻭ ﺷﺮﺍﻳﻂ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ'ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺑﺂﻧﻬ&#= 65166; ﺑﺮﺳﺎﻧﺪ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺑﺨﻮﺍﻫﺪ ﻫﻢ ﺍﮐﻨﻮﻥ'ﺩﺳﺖ ﺍﺯ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﮑﺸﺪ. ﺑﺎﻣﻴﺪ = ﺍﻳﻨﮑﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺳﻠ&= #65262;ﮐﻰ ﻭﺍﺭﺍﺩﻯ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﻭﺩ. ﺁ= ﻧﻬﻢ ﮐس ﺩﻳﮕﺮﻯ ﺨﻮﺍﻫﺪﺑﻮﺩ'ﮐ&#= 65258; ﺍﻭﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺭﻭﺡ ﺧﻮﺩ ﺍﻭ ﻫﻤﺎﻥ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﺳﻴﻠﻰ ﻧﻘﺪ ﺭﺍ ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫﺪ. ﻭ ﻭﻋﺪﻩ ﻓﮑﺮ ﺣﻠﻮﺍﻯ ﻧﺴﻴﻪ'ﺁﻧﻬﻢ ﭘس ﺍﺯ ﻣﺮﮒ ﺭﺍﺑﻨﻤﺎﻳﺪ. ﻟ&= #65196;ﺍ ﺭﺍﺑﻄﻪ ﻣﺤﮑﻢ ﻭ ﺣﺘﻰ ﻳﮑﺴﺎﻥ'ﺑﻴﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺑﺎ ﺗﻤ&= #65166;ﻳﻠﺎﺕ ﻧﻔﺴﺎﻧﻰ ﺍﻭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻣ= ﺎﻧﻨﺪ ﮐﺴﻰ ﮐﻪ ﻋﻴﻨﻚ ﺳﻴﺎﻩﻳﺎﺳﺮﺥ ﺑﭽﺸﻢ ﺑﺰﻧﺪ'ﻭ ﻫﻤﻪ ﺟﺎ ﻭ ﻫﻤﻪ ﺯﻧﺪﮔﻰ ﺭﺍ ﺳﻴﺎﻩ ﻳﺎ ﺳﺮﺥ ﺑﺒﻴﻨﺪ' ﻭ</span><span dir=3DLTR></= span><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 dir=3DLTR></span> </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'>ﺑﺪﺍﻥ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ ﻭ ﻋﻠﺎﻗﻤﻨﺪ ﺁﻥ ﻧﻴﺰ ﻫﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﮐﻪ ﻫﻤﻴﻦ ﺭﻭﺍ&= #65253; ﺁﻟﻮﺩﻩ ﺣﺘﻰ ﺍﺯ ﺁﻏﺎﺯ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ &= #65247;ﺎﺯﻡ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺪﻭﻥ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ ﺧﻔﺘﻪ ﺭﻭﺍﻥ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﺩﺭﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺣﻘﻴﺮ ﺗﺮ ﻗﺒﻠﻰ'ﻧﻤﻰ ﺗﻮﺍﻥ ﻗﺪﻣﻰ ﺑﭙﻴﺶ ﺑﺮﺩﺍﺷ&#= 65174; ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺮﺍﻯ ﻋﻘﺐ ﺭﻭﻯ ﻫﺮﮔﺰ ﺗﻤﺎﻳﻠﻰ ﻫﻢ ﻧﺪﺍﺭﺩ. ﻭ ﺯﻧﺪﮔﻰ ﺑﺎ ﻋﻘﺪﻩ ﻫﺎﻯ ﻗﺒ&= #65248;ﻰ ﻭﺍﺯ ﺩﻭﺭﻩ ﻃﻔ&= #65262;ﻟﻴّﺖ'ﻭﻳﺎ ﻧﺘﻴﺠﻪ ﺟﻬﻞ'ﮐﻪ ﺗﺤﺮﻳﮑﻰ ﭘﺮ ﺁﺳﻴﺐ ﻣﻴﺒﺎﺷﺪ. ﺑﺎﺯ ﺑﺎﻳﺪ ﺍﺯ ﻫﻤﻴﻦ ﺍﻧﮕﻴﺰﻩ ﻫﺎ'ﺍﺣﺘﻤﺎﻟﺎ &= #65165;ﺻﻠﺎﺡ ﻳﺎ ﺗﮑﺎﻣﻞ ﺩﺭﺭﻭﺍﻥ ﺩﺳﺖ ﺑﺪﻫﺪ. ﮐﻪﺩﺭ ﻧﻮﺳﺎﻟﮑﺎﻥ ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔ&#= 65264;. ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺷﻨﺎﺧﺖ ﺑﻬﺘﺮ ﻣﻌﺎﻳﺐ'ﺑﺮﺍﻯ &= #65165;ﻣﮑﺎﻥ ﺗﺨﻠﻴﻪﺭﻭﺍﻥ' ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ' ﮐﻤﺘﺮ ﺷﺪﻥ ﺍﻳﻦ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ'ﺍﺣﺴﺎس &#= 65207;ﺎﺩﻣﺎﻧﻰ ﻭ ﺳﻌﺎﺩﺕ ﺑﻬﻤﺮﺍﻩﺩﺍﺭ= 5193;. ﮐﻪ ﺳﭙﺎﺳﮕﺬﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺑﺎ ﺍﻳﻦ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﺪﺍﺩﺍﺕ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺗﻮﺍﻧﺎﺋﻰ ﻓﻬﻢ'ﻭﺻﺒﻮﺭﻯ ﻭﺩﺭﻙ ﺑﻬﺘﺮ ﺍ&= #65251;ﻮﺭ ﻣﻨﻔﻰ ﻭ ﺣﻘﻴﺮ' ﺗﻮﺍﻧﺴﺘﻪ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ ﮐﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺷﺮﻁ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻫﻤﮑﺎﺭ= 5263; ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻰ ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ. ﻭﺍ&= #65247;ّﺎ ﺩﺍﻧﺶ ﺗﺄﺷﻴﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻣﮕﺮ ﻫﻤﻴﻦ ﺑﻴﻤﺎﺭ ﺩﺭ ﭘﺬﻳﺮﺵ'ﻭ ﺳﺎﻟﻚ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ'ﻭﻟﻰ ﻣﻤﻠﻮ ﺍﺯ ﻋﻘﺪﻩﻫﺎﻯ ﺭﻭﺍﻧﻰ'ﮐﻪﺑﺎ ﻫﻤّﺖ ﻭ ﻋﺸﻖ ﻭﺩﺍﻭﻃﻠﺐ ﺑﻮﺩﻥ' ﻭ ﻣﺴﺎﻋﻰ ﭘﻴﺮ ﻭ ﺍﻣﺪﺍﺩﺍﺕ ﺫﺍﺗﻰ ﺭﻭﺣﻰ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ' ﻣﻨﺠﺮ به ﻨﺘﻴﺠﻪﺍﻯ ﻣﻴﺸﻮﺩ. ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻳﮑﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﭘﻴﺪﺍﻳﺶ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺍﻧﻮﺍﻉ ﻗﺒﻠﻰ'&= #65261; ﻳﺎ ﺍﺯ ﻃﻔﻮﻟﻴّﺘﻬﺎA= 263; ﻗﺒﻠﻰ ﻭﺣﺘﻰ ﻟﺎﺯﻣﻪ ﻋﻘﺪﻩﻫﺎ ﻭ ﺑﻠﺎﻳﺎ ﻭ ﺁﺳﻴﺒﻬﺎ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺍﺳﺖ. ﻭ ﺟﻬﺎﻥ ﻣﺎﺩﻯ'ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﺭﺍ ﺟﻬﻨّﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺧﻮﺩ ﻣﺤﻴﻂ ﺩﺭﺩﻧﺎﻙ ﺁﻣﻮﺯﻧﺪﻩﺍﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﻫﻤ&= #65166;ﻥ ﺟﻬﻨّﻢ ﺑﺮﺍﻯ ﻋﺎﻗﻠﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ' ﺑﺮﺍﻯ ﺑﻬﺮﻩ ﮔﺮﻓﺘﻦ ﺍﺯ ﺑﻠﺎﻳﺎ'ﮐﻪ ﺧﻮﺩ ﺑﻬﺸﺖ ﻭﺍﻗﻌﻰ ﻭﭼﻬﺎ&#= 65197;ﻡ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭﺑﻮﺩﻩﺍﺳﺖ' ﮔﺮﭼﻪ ﮐﻤﻰ ﮔﺮﻡ ﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮔﻮﺩﺍﻝ ﺟﻬﻨّ= 5250; ﺩﺍﻍ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺑﺎ ﻭﺳﻴﻠﻪﺍﻯ &= #65261; ﺗﻮﺟﻴﻪ ﺁﻧﺮﺍ ﻧﺴﺒﺘﺎ ﺧﻨﻚ ﻣﻴﮑﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻓﻠﺎﺳﻔﻪ ﻭ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ' ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻧﺘﻴﺠﻪ ﻣﺒﺎﺭﺯﻩ ﺩﺭﻭﻧﻰ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭﻋﻘﺪﻩ ﻫﺎ ﻣﻴﺪﺍﻧﻨﺪ. ﺗﻤ&= #65166;ﻳﻠﺎﺗﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﻪ ﺯﻣﺎﻥ ﺑﺮﺁﻥ ﮔﺬﺷﺘﻪ ﻭ ﺿﻌﻴﻒ ﺷﺪﻩ. ﻭ ﺑﺎ ﺗﻤﺎﻳﻠﺎﺕ &= #65193;ﻳﮕﺮ ﻣﻮﺍﺯﻯ ﺧﻮﺩ ﭘﻴﺪﺍ ﻧﮑﺮﺩﻩ ﮐﻪ ﺗﻘﻮﻳﺖ ﺷﻮ&= #65255;ﺪ. ﻭ ﻫﺮﮔﺎﻩ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ'ﺑﻔﺮﺽ ﺑﺘﻮﺍﻥ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5267;ﻦ ﻋﻘﺪﻩ ﻭﺍﻧﮕﻴﺰﻩ ﺭﺍ ﺩﺭ ﺧﻮﺩ'ﻭﻳﺎ ﺩﺭ ﺑﻴﻤﺎﺭ ﺷﻨ&= #65166;ﺧﺖ' ﻓﻮﺭﺍ ﻋﻘﺪﻩ ﺩﻳﮕﺮﻯ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭ ﺷﺎﻳﺪ ﺑﺎ ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻘﺪﻩ ﻫﺎ ﺭﺳﻴﺪﻩ'ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻗﺒﻠﻰ'ﻧﺘﻮﺍﻥ ﺗﺎ ﺃﺑﺪ ﺭﻭﺍﻧﻰ ﻣﻄﻠﻘ&#= 65166; ﭘﺎﻙ ﻭﺗﺰﮐﻴﻪ &= #65207;ﺪﻩ ﺩﺍﺷﺖ. ﮐﻪ ﺳﺎﻟ= ﮑﺎﻥ ﺑﺎ ﮐﻤﻚ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭﮐﻤﻚ ﭘﻴﺮ ﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘﻪ ﻭﺁﺑﺪﻳﺪﻩ ﺩﺭ ﺗﺠﺮﺑﻪ ﻫﺎ' ﻭ ﻫﻤّﺖ ﻋﺎﻟﻰ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﻋﺎﻟﻤﺎﻧﻪﺳﺎ= 5247;ﻚ' ﺑﺎﺯ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65248;ﻮﮐﻰ ﺩﺭ ﻣﺮﺣﻠﻪ(ﻣﻬﻢ ﺣﺘﻰ ﺃﻋﻠﻢ)ﺍﻟﻬﻰ ﺩﺭ ﺷﺮﻁ ﮐّﺎﻓ&#= 65264; ﭘس ﺍﺯ ﺗﺤﻘّﻖ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ'&= #65169;ﻨﺠﺎﺕ ﺳﻠﻮﮐی ﻮ ﻣﺮﺣﻠﻪﺍﻯ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﺷﻬﻮﺩ ﺗﺎﺯﻩ ﺑﺮﺗﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻫﻤﺮﺍﻩ ﺁﻥ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﻣﻘﺎم الهی ﺘﺮ ﻣﻴﻴﺎﺑﺪ. ﻭ ﺳﻄﺢ ﻋﻘﻞ ﺍﻟﻬ&= #65264; ﺗﺮﻯ ﺭﺍ ﺩﺭﺧﻮﺩ ﻣﻴﻴﺎﺑﺪ. ﻭ ﺭﻭﺡ ﺑﺸﺮﻯ اﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭﺍﻟﻬﻰ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﺗﺎ ﺩﺭ ﺷﻬﻮﺩ ﺷﺸﻢ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺨﻠﻖ ﺑﺎ ﺑﻘﻴّﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ'ﻣﻘﺎﻣﺎ&#= 65247;ﻬﻰ ﺭﺍ ﻣﻴﻴﺎﺑﺪ ﺗﺎ ﺑﺎﺯ ﺗﺰﮐﻴﻪ ﮐﻨﺪ. ﻭ= ﻳﺎﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺰﮐﻴﻪﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﮐ= ﻪ ﻋﻘﻠﻬﺎﻯ ﻋﻈﻴﻤﺘﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﺿﻤﻨﺎ ﺍﺯ (ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ)ﻭﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﻭﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻣﻴﺸﻮﺩ' ﮐﻪ ﺫﺧﻴﺮﻩ ﺑﻴﺸﺘ&#= 65198; ﺑﺮﺍﻯﺁﺧﺮﺕ ﻭ&#= 65175;ﻮﻟﺪ ﺑﻌﺪﻯ ﻣﺮﺍﻫﻢ ﻣﻴﮑﻨﺪ ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﻣﻴﺘﻮ&#= 65247;ﺪ ﺧﻮﺍﻫﻨﺪ ﺷﺪ. ﻭ= ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺯﺷﺘﻰ ﻫﺎﻯ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﮐﻨﺪ. ﮐﻪﺍ= ﺯ ﺁﻧﻬﺎ ﻣﺘﻨﻔّﺮ ﮔﺮﺩﺩ'ﺗﺎ ﺑﺪﺍﻧﺪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻫﺎﻯ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﺎﺩﺭﺳﺖ ﺍﻭ ﺍﺯ ﭼﻪ ﺯﻣﻴﻨﻪ ﻭ ﻣﺤﺮﻙ ﺩﺍﺧﻠﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺧ&= #65262;ﺩ ﻣﺴؤﻝ ﺍﺳﺖ ﻭﻧﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ. ﻭﻟﻰ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘ&= #65198; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ' ﺧﻮﺍﻫﻨ&= #65194; ﺗﻮﺍﻧﺴﺖ ﺩﺭﻙ &= #65165;ﻳﻦ ﻣﻌﺎﻳﺐ ﻭﺯﺷﺘﻴﻬﺎﻯ ﺧﻮﺩ ﺭﺍﺑﮑﻨﻨﺪ' ﺗﺎ = ﺗﺰﮐّﻴﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮﻯ ﺑﻨﻤﺎﻳﺪ'ﻭﺩﺭ&#= 65211;ﺪﺩ ﺭفع ﺁﻧﻬﺎ ﺑﺮﺁﻳﻨﺪ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍﻣﺮﻭﺯ ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65268;ﺶ ﺍﺯ ﺍﻳﻦ ﭘﺎﮐﺴﺎﺯﻯ ﺳﻠﻮﮐﻰ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻗﺪﺭﺕ &= #65207;ﻨﺎﺧﺖ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧﻰ ﻭﻋﺎﺩ&#= 65165;ﺕ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺷﺨﺼﻰ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﭼﻪ ﺑﺴﺎ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﻧﻴﮑﻮ ﺑﺪﺍﻧﻨﺪ. ﺑﺮﺍ&= #65263; ﻣثاﻝ ﺻﻔﺖ ﺩﻓ= 5166;ﻉ ﺍﺯ ﻧﻔس 'ﮐﺸﺘﻦ ﻭ ﺁﺳﻴﺐ ﺭﺳﺎﻧﻰ ﺑﻤﻬﺎﺟﻢ ﺭﺍ ﻟﺎﺯﻡ ﻭﻧﻴﮑﻮ ﻣﻴﺪﺍﻧﺪ. ﻭﻧﻤ&= #65268;ﺨﻮﺍﻫﺪ ﺍﺯ ﺁﺳﻴﺐ ﻭﺳﺘﻤﮑﺎﺭﻯ ﺩﻳﮕﺮﺍﻥ ﺑﻮﻯ' = ﺻﺒﻮﺭﻯ ﻭ ثوﺍﺏ ﺗﮑﺎﻣﻠﻰ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﺗﺼﻮﺭ ﺩﺍﺭﺩ ﺍ&= #64404;ﺮ ﺯﻧﺪﻩ ﺑﺎﺷﺪ' ﺑﺒﻴﺸﺘﺮ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺭﺍ ﺗﮑﺎﻣﻞ ﺑﺪﻫﺪ. = ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﺭﺗﺴﻠﻴﻢ'ﻭﺑ&#= 65256;ﺪﺭﺕ ﭼﻮﻥﺴﻘﺮﺍﻃ ﻮﻣﺴﻴﺢ ﻭﺣﻠّﺎﺝ' ﺣﺎﺿﺮ ﻣﻴﺸﻮﻧﺪ ﮐﺸﺘﻪ ﺷﻮﻧﺪ. ﻭ= ﻟﻰ ﭼﻨﺪ ﮐﻠﻤﻪ ﺭﺍﺿﻰ ﮐﻨﻨﺪﻩ &= #65239;ﺎﺗﻠﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﻧﺮﺍﻧﺪ. = ﻭﺷﺎﻳﺪ ﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺻﻔﺖ ﺩﻓﺎﻉ ﺍﺯ ﻧﻔس ﻧﺎﺩﻳﺪﻩ &#= 64404;ﺮﻓﺘﻪ ﺷﻮﺩ. ﻭﺗﺎ ﺃﺑﺪ= ﺍﻧﻮﺍﻉ ﻓﺮﺍﻭﺍﻥ ﻓﻮﻕ ﺑﺸﺮﻯ' ﻋﻘﻠﻬﺎﻯ ﻫﺮﻳﻚ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻗﺒﻠﻰ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ'ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65165;ﻣﺮﻭﺯ ﺑﺎ ﻋﻘﻞ ﺑﺸﺮﻯ' ﺩﺭﻙ ﺍﺣﻮﺍﻝ ﺁﻳﻨﺪﻩ ﺍﻟﻬﻰ ﺗﺮ ﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ. ﻭﻟ&= #65264; ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﻌﺪﻯ ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ' ﻭﻫﻤﺮﺍﻩ ﻋﻘﻠ&#= 65260;ﺎ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ ﻭﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ ﭘﻴﺪﺍ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ'&= #64400;ﻪ ﻫﺮﻳﻚ (ﺑﻬﺸﺘﻰ ﻭ ﺑﻬﺘﺮ ﺷﺪﻧﻰ)ﻭ ﺟﻨّﺖ ﻭﺟﻨﺎﻥ'ﻳﺎ ﻫﻤﺎﻥ ﮔﻨﺎﻥ ﻫﻨﺪﻯ ﻳﺎ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&= #65255;ﻰ ﻭ ﺍﻟﻬﻰ ﺷﺪﻩ'ﮐﺴﺐ ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺍﺯ ﻫﺮ ﭘﻠّﻪﺍﻯ'ﺷﺮﺍ= 5267;ﻂ ﻟﺎﺯﻡ ﻭﮐﺎﻓﻰ ﺁﻧﺮﺍ ﺑﺎﻳﺪ ﻳ&= #65166;ﻓﺖ ﮐﻪ ﺑﺘﻮﺍﻥ ﺑﺎﻟﺎﺭﻓﺖ. ﺍﮔ&= #65198; ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺑﺎ ﺗﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮﻩ ﺧﻮﺩ ' ﮐﺮﺍﻣﺎﺕ ﻟﺎﺯﻡ ﺑﺎﻟﻔﻌﻞ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭﺍﻟّﺎ ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﻧﻪ ﻓﻘﻂ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴﺖ'ﮐﻪ ﺣﺘﻤﺎ ﻭ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪ' = ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ ﺯﻳﺮﺍ ﻣﻌﻤﻮﻟ&#= 65166; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﻟ&= #65196;ﺕ ﻫﺎ ﻧﻤﻮﺩﻩﺍﻳﻢ. ﻭ&= #65175;ﻨﺒﻠﻰ ﻭﺟﻬﺎﻟﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ'&= #64400;ﺎﺭﺩﺭﺳﺖ ﻭ ﻋﺎﻗﻠﺎﻧﻪ ﻣﻴﺪﺍﻧﻴﻢ. ﮔﻮ&= #65163;ﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻧﻰ ﺑﻴﻦ ﮐﺮﻩ ﺯﻣﻴ&= #65254; ﺗﺎ ﮐﺮﻩ ﻣﺎﻩ ﺭﺍ'ﻧﺎﭼﺎﺭ ﻭﻓﻄﺮﺗﺎ ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺑﺮﻭﻳﻢ. ﻭ ﺍﮐﻨﻮﻥ ﺩﺭ ﻧﻴﻤﻪ ﻫﺎﻯ ﺭﺍ&= #65257; ﻫﺴﺘﻴﻢ. ﻭﺟﺰ ﺑﺎﻟﺎﺗﺮ ﺭﻓﺘﻦ ﭼﺎﺭﻩﺍﻯ ﻧﺪﺍﺭﻳﻦ ﻭ ﺍﮔﺮ ﻫﺮ ﻣﻘﺪﺍﺭ ﺳﻘﻮﻁ ﺍﺯ ﭘﻠﻪﻫﺎ ﺭﺍ = ﺑﻨﻤﺎﺋﻴﻢ' ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺑﺎﻳﺪ ﺑ&= #65166;ﻟﺎ ﺑﺮﻭﻳﻢ. ﮐﻪ ﺭﺍﻩ ﮔﺮﻳﺰﻯ ﺍﺯ (ﻓﻄﺮﺕ ﺫﺍﺗﻰ ﻭﺟﺒﺮ ﺫﺍﺗﻰ ﻭﺍﻟﻬﻰ) ﺧﻮﺩ ﻧﺪﺍﺭﻳﻢ. = ﻭﺑﺎ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺑﺎ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺧ= ﻮﺩ' ﻣﻴﺘﻮﺍﻥ ﺑﭙﻠّﻪ ﺑﺎﻟﺎ= 5175;ﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺳﻴﺪ. ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺑﻮﺩ'ﺑﺘﮑﺎﻣﻠ&#= 65166;ﺕ ﻭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﺴﻴﺎﺭ &= #1593;ظیم ﺗﺮ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﺗﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻓﺼﻮﻝ ﻧ&#= 65262;ﻋﻰ ﺑﺎﻟﺎﺗﺮﻯ' ﻭ ﻋ= ﻘﻞ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑﺎﺯ ﺑﻴﺸﺘﺮﻯ ﺑﺎﺷﻴﻢ. ﮐﻪ ﭼﻮﻥ ﺍﮐﻨﻮﻥ ﻗﺼﻮﺭ ﻭ ﺩﻳﺮﮐﺮﺩ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻓﻠﺎﺳﻔﻪ ﺩﺍﻳﺮﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺩﺭ ﻗﺮﻥ ﻫﻴﺠﺪﻫﻢ'&= #64380;ﻨﻴﻦ ﺗﺮﻭﻳﺞ ﻣﻴﮑﺮ&#= 65193;ﻧﺪ ﮐﻪ ﺍﺭﺍﺩﻩ (ﮐﻞّ ﻓﮑﺮ ﻭﻣﺘﻔﮑّﺮ) ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺑﻠﮑﻪ به (ﺟﺒﺮ ﺫﺍﺗﻰ)ﻳﺎ ﻫﻤﺎﻥ ﺟﺒﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ ﻗﺎﺋﻞ ﺑ&= #65262;ﺩﻧﺪ. ﮐﻪ ﺁﻧﺮﺍ ﻣﺤﺼﻮﻝ ﻭ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #65261; ﺭﻭﺍﻥ ﺭﺍ ﻣﺨﺰﻥ ﻓﺮﺍﻭﺍﻥ ﻣﻌﺎﻳﺐ ﻭﻧﻮﺍﻗﺺ ﻭ ﺍﻧ&= #65188;ﺮﺍﻓﺎﺕ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #65261;ﻫﻤﺎﻥ ﻋﻘﻴﺪﻩ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻭ ﻋﺮﻓﺎﻯ ﺻﻮﻓﻴّﻪ ﺍﻳﺮ= 5165;ﻧﻰ'ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺗﻘﺮﻳﺒﺎ ﭼﻴﺰﻯ ﺟﺎ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻧﮕﺬﺍﺷ= 5176;ﻨﺪ. ﻭ ﻟﺬﺍ ﻋﻘﻴﺪﻩ ﺩﺭﺳﺖ ﻣﺘﻔﮑّﺮﻳﻦ ﻳﺎ ﻓﻠﺎﺳﻔﻪ ﻣ&= #65176;ﺎﻓﻴﺰﻳﮑﻰ ﻃﺮﻓﺪﺍﺭ ﺣﮑﻤﺖ(ﺩﺍﻳﺮﻩ ﺍﻟﻤﻌﺎﺭﻑ)ﺑﺎ ﻫﺮﭼﻪ ﺩﺍﻧﺴﺘﻨﻰ ﺑﻴﺸﺘﺮ'ﺩﺍﻧﺴ&#= 65176;ﻨﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﻧﻴﺰ ﺑﻴﺎﺩ ﻣﻴ&= #65154;ﻳﺪ ﻭ ﻃﺎﻫﺮ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﻫﻤﺎﻥ ﺭﺍ ﺍﺑﺮﺍﺯ ﺷﺨﺼﻴّﺖ ﺫﺍﺗﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺩﺭﺟﻪ ﮐﻤﺎﻝ ﮐﻨﻮﻧﻰ ﺭﻭﺣﻰ ﺷﺨﺺ ﮔﻔﺘﻨﺪ ﮐﻪ ﭘﻨﺪﺍﺭﻭ ﮔﻔﺘﺎﺭ ﻭﮐﺮﺩ&#= 65165;ﺭ ﻋﺮﻓﺎﻯ ﺯﺭﺩﺷ&#= 65176;ﻰ' ﺩﺭ ﺍﻳﻦ ﺃﻣﺮ ﺳﺎﺑﻘﻪ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺩ&= #65165;ﺭﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ'ﺑﺎ ﻣﻘﺎﻡ ﻧﻴﮑﻮﻯ &= #65197;ﻭﺣﻰ ﺧﻮﺩ'ﻭ ﭘﺮ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻭﻣﻌﺎﻳﺐ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;. ﻭﺭﺍﺿﻰ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮﻯ'ﻫﺮ&#= 64380;ﻪ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﺑﺮﺧﻮﺭﺩﺍﺭ ﮔﺮﺩﻧﺪﻭ ﺁﻧﻘﺪﺭ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﮐﺮ&= #65193;ﻩ'ﻭ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻥ ﻧﻴﮑﻮﺋﻰ ﺑﺸﺮﻯ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ ﻣﺮﺍﺗﺐ ﺣﻴﻮﺍ&#= 65255;ﻰ'ﺟﺎﻯ ﺍﻓﺘﺨﺎﺭ ﻧﻴﺴﺖ. ﮐﻪ ﺑﺪﺍﻥ ﻣﻐﺮﻭﺭ &= #64404;ﺮﺩﻳﺪ ﻭﺣﺘﻰ ﺍﺯ ﻭﺟﻮﺩ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻧﻴﺰ ﺷﺮﻣ&= #65256;ﺪﻩ ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳ&= #65198;ﺍ ﻋﺎﻗﻠﺘﺮ ﻭ ﺍﻧﺴﺎﻧﻰ ﺗﺮ ﺍﺯ ﺧﻮﺩ' ﻓﺮﺍﻭﺍﻥ ﺩﻳﺪ&#= 65257;ﺍﻧﺪ. ﻭ ﺩﺭﻙ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺧﻮﺩﺭﺍ'ﻧﻤﻮﺩ&#= 65257; ﺍﺳﺖ. ﭘﺶ ﺍﻧﮕﻴﺰﻩ ﻋﻈﻴ&#= 65250; ﺗﺮﻯ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻣﺤﺎﻝ ﻭ ﻏﻴﺮ ﻣﻤﮑﻦ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﺗﺮﻙ ﮔﺬﺷﺘﻪ ﺑﺸﺮﻯ ﻭﺣﺘﻰ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﻨﺪ' ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264;'ﻣﺪﺭﻙ ﭘﺬﻳﺮﺵ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ'ﺷﺨﺼ&#= 65166; ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭ ﺍﺣﻮﺍﻝ ﻋﻘﻠﻰ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﺪﺍﻥ ﺑﺎﻭﺭ ﺩ&= #65165;ﺷﺘﻪ'ﻭ ﺑﻘﻴﻪ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺭﺍ'ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺩﺍﺷﺘﻨﺪ ﺩﻧﺒ&#= 65166;ﻝ ﻣﻴﮑﻨﻨﺪ. ﻭﺷﺎ&= #65267;ﺪ ﭼﻨﺪ ﻧﻔﺮﻯ ﺭﺍ = ﻧﻴﺰ ﺑﺘﻮﺍﻧﺪ ﻫﺪﺍ&#= 65267;ﺖ ﻭﻣﺘﻮﺟّﻪ ﺍﻫ= 5252;ﻴّﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﺑ&= #65256;ﻤﺎﻳﻨﺪ. ﻟﺬﺍ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﮐﻤﻚ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ'ﻣﻴﺨﻮﺍ= 5259;ﺪ ﺗﺠﺎﺭﺏ ﻋﺎﻗﻠﺎﻧﻪ ﺗﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺗﻘﻠﻴﺪ ﮐﻨﻨﺪ. = ﻭ ﻫﺮﭼﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺗﻨﻬﺎ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩ ﺭﺍﺩﺭ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﺍﻧﺠﺎﻡ ﺑ&= #65194;ﻫﻨﺪ. ﭘﺶ ﺷﺨﺼﻴّﺖ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ ﺑﺎ ﺍﺭﺍﺩﻩﺍﻯ ﺑﺎﻭﺭ ﻧﮑﺮﺩﻧﻰ'ﺑﺸﺨ&#= 65212;ﻴّﺘﻰ ﺍﻟﻬﻰ ﻭ ﻣﺮﺑﻮ&= #65217; ﺑﺂﻳﻨﺪﻩ ﻫﺎ ﻫﻨﻮﺯ ﺑﺠﻬﺎﻥ ﻧﻴﺎﻣﺪﻩ ﺑﺮﺳﺎﻧﻨﺪ. ﮐﻪ = هر ﻣﻘﺪﺍﺭ ﭘﻴﺸﺮﻓﺘﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;' ﻳﻚ ﺩﺭﺟﻪ ﺑﻬﺸ&= #65176;ﻰ ﺍﺳﺖ. ﮐﻪ ﺿﻤﻨﺎ= ﺿﺎﻣﻦ ﻣﺼﻮﻧﻴّﺖ ﺍﺯ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﺍﺳﺖ ﮐﻪ ﺗﻤﺎﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ' ﺑﺨﺼﻮﺹ ﺑﺪﺗﺮ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺗﻤﺎﻣﻰ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﭘس ﺍﺯﻣﺮﮒ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﺗﺎ ﺩﺭﺁﻳﻨﺪﻩ ﻫﺎ ﺗﮑﺮﺍﺭﮔﺬﺷﺘ= 5258; ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ. = ﻭﺣﺘﻰ ﺍﺣﺴﺎﺵ ﺗﺮﺩﻳﺪﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﻧﻴﮑﻮﺗﺮ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. ﭼﻪﺭ&= #65203;ﺪ <span style=3D'mso-spacerun:yes'> </span>ﺘﻮﺍﻟ= 5268;ﺎﺑ ﻀﻌﻒ (ﺻﻔﺎﺕﺣﻴ&= #65166;ﺗﻰ)ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﻭﻫﻮﺵ &= #65261;ﺍﺧﻠﺎﻕ ﻭ ﺍﻧﺴﺎﻧﻰ ﺑﻬ&= #65176;ﺮ ﺷﺪﻥ ﺯﻳﺮﺍ ﺍﺭﺍﺩﻩ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺗﻌﺮﻳﻒ ﺑﺸﺮﻯ ﻭ ﺣﻴﻮﺍﻧﻰ' ﻫﻤ= ﺎﻥ ﺍﺭﺍﺩﻩ ﺑﻰ ﺍﺭ&= #65165;ﺩﮔﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻭﻣﺪﺑّﺮ ﺧﻮﺩ &#= 65207;ﺪﻩ'ﻭ ﺑﺎ ﻃﺒﻴﻌﺖ ﻫﺴﺘﻰ'ﻭ ﻓﻄﺮﺕ ﺫﺍﺗﻰ ﺧﻮﺩ'ﺑﺘ&= #65240;ﺮﺏ ﺑﺴﻮﻯ ﮐﻤﺎﻝ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺮ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. ﮐﻪ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺭﺍ'ﻣﺪﺍﺭﻙ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﭘﺬﻳﺮﺵ &= #65165;ﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﺳﻌﺎﺩﺕﮐﺎﻣﻞ ﺷﺎﻫﺪ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﻭ ﺷﺎﻫﺪﺍﻥ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ'ﺍﻳﻦ ﺳﻌ&= #65166;ﺩﺕ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺗﻮ&= #65247;ﺪ ﺑﻌﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮐﻮﻧﺪﻳﺎﻙ ﻣﺘﻔﮑّﺮ'ﻣﻴﺨ= 5262;ﺍﺳﺖ ﺗﻤﺎﻡ ﺣﺎﻟﺎﺕ ﻧﻔﺴﺎﻧﻰ ﺭﺍ'ﺑﺼﻮﺭﺕﺍﺣ&#= 65204;ﺎﺳﻬﺎﻯ ﺧﺎﺭﺟﻰﺗﻄﺒﻴ= 5238; ﺑﺪﻫﺪ. ﻭ ﺣﺶ ﺭﺍ ﺑﺼﻮﺭﺕ ﻫﻮﺵ'ﻭ ﺑﺎﻟﻌﮑﺶ ﺗﺒﺪﻳﻞ ﻭ ﻳﮑﺴﺎﻥ ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﻳ&= #65254; ﺗﻠﺎﺵ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﺗﺎﺣﺪ&#= 65261;ﺩﻯ ﺑﺴﻴﺎﺭ ﺿﻌﻴﻒ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﺑﻴﻤﺎﺭ ﮐﻤﻰ ﺗﺄثیر ﻣﻴﮕﺬﺍﺭﺩ. ﻭﻟ&= #65264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ'ﭼﻪ ﺭﺳﺪ = ﺑﺎﻧﺴﺎﻥ ﮐﺎﻣﻞ' ﺑﺎ ﺍﺣﻮ= ﺍﻝ ﺍﻟﻬﻰ ﺑﻰ ﻧﻈﻴﺮ ﺧﻮﺩ'ﻧﻤ&= #65268;ﺘﻮﺍﻧﻴﻢ ﺑﺎﺣﻮﺍﻟﺎﺕ ﺁﻧﺎﻥ ﺭﺳﻴﺪ ﮐﻪ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ. ﮐﻪ ﺷﺎﻳﺪ ﻧﺘﻮﺍﻥ ﻣﺤﺮﻙ &= #65191;ﺎﺭﺟﻰ ﻭﺣﺴّﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺩﺭ ﻃﺒﻴﻌﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩ. ﮐﻪ ﺣس ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﺎﺣﺴﺎس ﺭﻭﺍ= 5255;ﻰ ﮐﺮﺩ. ﭼﻪ ﺭﺳﻴﺪ ﮐﻪ ﺑﺘﻮﺍﻥ ﺑﺎﺣﺴﺎﺳﻬﺎﻯ ﻋﺼﺒﻰ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩ. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264;'ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨﺪ. ﻳﺎ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ'&= #65169;ﺮﻭﺣﻰ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﻳﻦ ﻣﺘﻔﮑّﺮ ﻫﺮ ﺗﻤﺎﻳﻞ ﻭ ﻫﻮس ﺭﺍ ﻳﻚ ﻧﻮﻉ ﺍﺭﺍﺩﻩ ﺩﺍﻧﺴﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋﻤﻠ&#= 65166; ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253;'ﺑﻴﺸﺘﺮ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﺍﻗﺘﻀﺎﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪﻫ&= #65252;ّﺖﺍﺭﺍﺩﻯ ﺍﻧﺴﺎﻥ ﻧﻘﺶ ﭼﻨﺪﺍﻧﻰ ﻧﺪﺍﺭﺩ. ﺣﺘی اﺭﺍﺩﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺑﺎﻋث &#= 65251;ﺰﻳﺪ ﺁﺷﻔﺘﮕﻰ ﻣﻴﮕﺮﺩﺩ. ﺑﺪﻳ&= #65254; ﺗﺮﺗﻴﺐ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﺍﺭﺍﺩﻩ ﻣﻌﻤﻮﻟﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻳﻚ ﺗﺼﻮﺭ ﺍﻭﻟﻴﻪ ﺑﻮﺩﻩ'&= #64400;ﻪ ﻣﺤﺮﻙ ﺍﺩﺭﺍﮐﻰ'ﺑﺮﺍ&#= 65263; ﻓﻬﻢ ﻳﻚ ﺍﺣﺴﺎس ﺧﺎﺭﺟ= 5264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ(ﺟﺒﺮﻯ ﺁﺯﺍﺩ)ﻳﺎ ﺟﺒﺮﻯ ﻣﻨﺎﺳﺐ ﻗﺪﺭﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﻭﺳﺮﻧﻮﺷتیﺒʋ= 98;ﺍﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻭﺗﻨﻈﻴﻢ ﺍﻳﻦ &= #65165;ﺭﺍﺩﻩ ﺩﺍﻧﺴﺖ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﻄﻮﺭ ﻭﺍﺿﺤﻰ ﻫﺴﺖ. ﻭﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺪﻧﺒﺎﻝ ﻫﺮ ﭘﻴﺶ ﺁﻣﺪﻯ ﺩﺭﺩﻧﺎﻙ ﺯﻧﺪﮔﻰ'ﻣﺎﻧﻨ&#= 65194; ﺧﻄﺮ ﻣﺮﮒ ﻳﺎ ﺯﺧﻢ ﻭ ﻓﻘﺮ ﻭ ﺑ= ;ﻴﻤﺎﺭﻯ'ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﻳﻦ ﮔ&= #65262;ﻧﻪ ﺍﺭﺍﺩﻩ ﻫﺎ ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﻣﻨﺠﺮ به(ﺩﺭﻙ ﺧﻄﺮ)ﻫﻮﺳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ ﺑﺎﺯﺁن نیز ﺩʋ= 97; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﺎ ﺣﺪّﻯ'ﻧﻤﻴﺘﻮ= 5165;ﻥ ﺍﺻﻠﺎﺡ ﻭ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﭘﻴﭽﻴﺪﻩ ﻭ ﺯﻳ&= #65166;ﺩ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ ﺭﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65255;ﻤﻮﺩ. ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﮐﻪ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ'ﻧﺘﻴﺠ&#= 65258; ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﻭﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ'ﻭ ﺟﺮﻳﺎﻧﺎﺕ ﻃﺒﻴﻌﺖ ﻭ ﻣﺤﻴﻂ می ﺸﻮﺩ. &= #65187;ﺘﻰ ﺍﻳﻦ ﻣﺒﺎﺭﺯﻩ ﺍﺑﺘﺪﺍ ﺟﻨﮓ ﺑﻴﻦ(ﻋﻘﻞ ﺑﻬﺘﺮ)ﻭ (ﻫﻮﺵ ﮐﻨﻮﻧﻰ) ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺣﺘﻤﺎﻝ ﺷﮑﺴﺖ ﻋﻘﻞ ﻧﻴ&= #65200;ﺑﻴﺸﺘﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻋﻘﻞ ﻣﺎﺩﻯ'ﺑﺎﺯ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻭﻫﻮﺳ&#= 65170;ﺎﺯ ﺍﺳﺖ ﮐﻪ ﮔﺎﻫﻰ = ﺑﺸﮑﻞﻋﻘﻞ ﺟﺰﺋﻰ ﻭﺑﺸﺮﻯ ﺧﺎﻡ ﻭﮐﻮﺩﮐﺎﻧﻪ ﻭﺣﺘﻰ ﺟﺎﻫﻠﺎ&#= 65255;ﻪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ ﻭ ﮔﺎﻫﻰ ﺑﺸﮑﻞ ﺍﺩﺍﻣﻪ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺗﻤﺮﻳﻦ ﺻﺒﻮﺭﻯ'ﻭ ﺗﻤﺮﮐﺰ ﻭ ﺗﺮﻙ ﻣﺎﺩﻳّﺎﺕ ﻭ ﺫﻫﻨﻴّﺎﺕ ﻭ ﻧﻔﺴﺎﻧﻴّﺎﺕ = 4394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺗﻀﻌﻴﻒ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65258; (ﺍﺳﺘﻀﻌﺎﻑ ﺻﻮﻓﻴﺎﻧﻪ) ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ. = ﺗﺎ ﺑﺠﺎ ﻭ ﻣﺮﺯ ﻣﺮﮒ ﻗﻄﻌﻰ'ﻳﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣﻴﺮﺳﺪ. ﮐ= ﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ ﻭﻧﻬﺎﺋﻰ ﻭ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺑﺮﺳﺪ ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﺣﺘﻤﺎﻟﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﺸﻴّﺖ ﺩﺭﺑﺮﻧﺎﻣﻪﻫ= 5166;ﻯ ﺸﺨﺺ ﮐﺮﺩﻩ ﺑﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻇﺎﻫﺮﺍ ﺗﻤﺎﻳﻠﺎﺕ ﻋﻠﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺭﻏﻢ ﻣﻴﻞ ﻣﺎ ﻋﻤﻞ ﻣ= ﻴﮑﻨﻨﺪ. ﻭ ﺑﺼﻮﺭﺕ ﻏﺮﻳ&= #65200;ﻩ ﻭ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﺑﺮﻭﺯ ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﺣﺎﻟﺖ ﻧﻮﺭﻣﺎﻝ ﺩﺭﻳﻚ ﺑﻴﻤﺎﺭ ﺭﻭﺍنی که ﻧﺎʋ= 91;ﻮﺍﺳﺘﻪ ﺍﺑﺮﺍﺯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﮐ= ﻪ ﮔﺎﻫﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺨﺎﻃﺮ ﺍﻳﻦ ﻏﺮﺍﻳﺰ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ ﺷﺨﺺ ﺑﺮﻭﺯ ﮐﺮﺩﻩ'ﺑ&= #65166;ﻋث ﻣﺠﺎﺯﺍﺗﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴﺰ ﺷﺪﻩ ﺍﺳﺖ' ﻭﻟﻰ ﺑﺎﺯ ﺗﮑﺮﺍﺭ ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ بی اﺩA= 197;ﺍﮐﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺍﺭﺍﺩﻩ ﺁﺯﺍﺩ ﺧﻮﺩ' ﺗﺮﻙ ﺁﺯﺍﺩﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ ﮐﻪﺁﻧﺮﺍ ﺣﻘﻴﺮ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ ﻭ ﭼﺸﻢ ﺑﺂﻳﻨﺪﻩ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ ﻭﺍﻟﻬﻰ ﻣﻴﺪﻭ&#= 65199;ﻧﺪ. ﭘس ﺳﺎﻟﻚ ﺟﺰ ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧﺎﺹ ﺍﻭ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻮﻯ ﺩﺭ ﺭؤﻳﺎ'ﮐﺎﺭﻯ ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ = ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﭘﺸﺖ ﺳﺮ ﻣﻴﮕﺬﺍﺭﺩ ﻭ ﺍﻋﺘﻨﺎﺋﻰ ﻧ&= #65252;ﻰ ﮐﻨﺪ. ﻭ ﻳﺎ ﺩﺭ ﺻﺪﺩ ﺗﺄﻣﻴﻦ ﺷ&= #65198;ﺍﻳﻂ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﺑﺪﺍﻧﻬ&#= 65166; ﮐﻤﻰ ﺗﻮﺟّﻪ ﺩﺍﺭﺩ ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﺪ ﻭ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭﺧﻠ&= #65166;ﺻﻪ ﺍﻳﻨﮑﻪ'ﻋﻤﻞ ﺍﺭﺍﺩﻩ ﺻﺤﻴﺢ' ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﻋﻘﻞ ﻣﺎﺩﻯ'= ﮐﻪ ﻫﻤﺎﻥ ﻇﺮﻓﻴّﺖ ﺫﺍﺗﻰ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﻭﻋﻘ&= #65246; ﺑﺮﺗﺮ ﺑﺮﺍﻯ ﺳﺎﻟﻚ'ﺗﻨﻬﺎ ﻋﻘﻞ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﺳﺖ' ﮐﻪ ﻋﻘﻠﻰ ﺍﻟﻬﻰ ﻭﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ ﺗﺎﺯﻩ ﺑﺘﺎﺯﻩ &= #65247;ﺪﻧّﻰ'ﺍﺯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭ ﻫﻤﺎﻥ= ﺳﻨﮓ ﻣﺤﻚ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺍﻓﮑﺎﺭ ﺳﺎﻟﻚ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺣﺘﻰ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ ﺁﺋﻴﻨﻪﺍﻯ'ﺑﺮ&#= 65165;ﻯ ﺍﻧﻌﮑﺎس ﺻﻔﺎ= 5173; ﻭﺍﻓﮑﺎﺭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺩﺭﻭﻧﻰ ﭘﻴﺮ ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﺍﻟﻬﻰ ﺗﺮ ﺑﺮﺍ&= #65263; ﺳﺎﻟﻚ ﺩﺍﺭﺩ. ﻟ= ﺬﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺗﻤﺎﻳﻞ ﺩﺭﺳﺖ ﺍﻧﺴﺎﻥ'ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴ&#= 65174;'ﮐﻪ ﻓﮑﺮ ﻭﻋﻘﻞ ﻭ ﺗﺄﻳﻴﺪ ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﻟﺬﺍ ﺍﻳﻦ ﻧﻈﺮ'ﻫﻤﺎﻥ ﻧﻈﺮﻳﻪ ﺩﻭﻡ ﺩ&= #65197; ﺫﺍﺕ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻓﮑﺮ ﻭﻋﻘﻞ'ﻳﻌﻨﻰ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻋﻘﻠﻰ ﺭﺍ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻭﺍﺭﺩ ﮐﺎﺭ ﺑﺮﺭﺳﻰ ﺷﺨﺼﻰ ﺳﺎﻟک ﺮﺍ ﻣﻴﮑﻨﺪ. ﻭ ﺳﺎﻟﻚ ﻣﻴﺨﻮﺍﻫﺪ ﺩﺭﺳﺘﻰ ﺍﺭﺍﺩﻩﺧﻮﺩﺭ= 5165;'ﺑﺘﺄﻳﻴﺪ ﺑﺮﺗﺮﺍﻥ ﺑﺮﺳﺎﻧﺪ. ﺯﻳﺮ&= #65165; ﻋﻘﻞ ﺣﻘﻴﺮﺗﺮ'ﺑﺎﺯ ﻫﻤﺎﻥ ﻫﻮس ﺭﻭﺍﻥ ﻋﻘﺪﻩ ﺩﺍﺭ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﻟﺬﺍ ﺍﺭﺍﺩﻩ ﺗ&= #65156;ﻳﻴﺪ ﺷﺪﻩ ﻋﻘﻞ ﺑﺮﺗﺮ'ﻫﻤﺎﻥ ﻋﻨﻮﺍﻥ ﻣﺮﺩﺍﻧﮕﻰ ﻭ (ﻣ= ﺮوءﺖ) ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺯﻥ ﺑﺎﺷﺪ'ﺑﺎﺯ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﺮﺩﻯ ﺑ&#= 65192;ﺎﻃﺮ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﺯﺑﺎﻥ عرﺑﻰ(ﻣرء) ﻳﺎ ﺍﻧﺴﺎﻥ ﻭﻣﺎﻧﻨﺪ (ﻣﺮﺩﻡ) ﺩﺭﻓﺎﺭﺳﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻤﻌﻨﻰ ﻣﺮﻭّﺕ ﻭﻣﺮوءﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺭﺳﻴﺪﻩ. ﭼﻮﻥ ﺭﺳﺘﻢ ﺯﻧﺪﻩﺍﻯ ﻫﻔﺖ ﺧﻮﺍﻥ ﻣﺮﺍﺣﻞ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯﺮﺍ ﻃیّ کرﺩﻩﺍﻧ᥷= 4;. ﻭﻣﻌﺼﻮﻣﻴّﺖ ﺍﺯ ﻫﺮ ﻭﻇﻴﻔﻪ' ﻭﻣﺼﻮﻧﻴّﺖﺍA= 199; ﻫﺮﮔﻨﺎﻩ ﻭﻣﺠﺎﺯﺍﺕﺍﻟ= 5260;ی ﺮﺍ ﺩﺍﺭﻧﺪ. ﻣﮕ= ﺮ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ' ﮐﻪﭼﻪ ﻣﻘﺮﺭﺍﺕ ﺳﻠﻮ&#= 64400;ﻰ ﺧﺎﺹ ﺁﻥ ﻧﻮﻉ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺩ= ﺭ ﺑﺤث ﻧﻘﺶ ﻓﮑﺮ ﻭ ﻳﺎﻓﺘﻦ ﻋﻨﻮﺍﻥ ﻣﺮﺩﺍﻧﮕﻰ'ﺑﺎ ﺍﺭﺍﺩﻩﺍﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﻣﺮﺩﺍﻥ ﺭﻭﺯﮔﺎﺭ ﻫﺴﺘﻨﺪ. ﻭ ﺑﻘﻴﻪ ﻣﺮﺩﺍﻥ ﻳﺎ ﺯﻧﺎﻥ'ﺟﺰ ﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺗ&= #65256;ﻬﺎ ﺷﻬﻮﺕ ﻭ ﺳﮑس و أرّ و تیز ﺭﺍ ﻫﺪﻑﺯﻧﺪﮔﻰ ندﺍﺭﻧﺪ. ﻭﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮ ﺁﻧﺎﻥ' ﻧﻴﺰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻬﻤﻴﻦ ﻟﺬﺗﻬ&#= 65166;ﻯ ﺟﻨﺴﻰ ﺍﺳﺖ'ﮐﻪ ﺣﻠﺎﻝ ﻭﺣﺮﺍﻣﻰ ﻫﻢ ﻧ&= #65252;ﻰ ﺷﻨﺎﺳﺪ. ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺗﺮس ﺧﺪﺍ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻧﻈﺮﻳﻪ ﺩﻳﮕﺮ&#= 65263; ﺩﺭ ﺑﺎﺭﻩ ﻋﻤﻞ ﺍﺭﺍﺩﻯ ﺍﻧﺴﺎﻥ' ﻣﺮﺑﻮﻁ ﺑﻨﻈﺮ&#= 65267;ّﻪﺍﺩﺭﺍﮐﻰ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺁﻥ ﻋﻤﻞ ﺍﺭﺍﺩﻯ ﺩﺭ ﻧﻬﺎﻳﺖ'ﻧﺘﻴﺠ&#= 65258; ﺳﺎﺩﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﮐﻨﮑﺎﺵ ﻭﺗﻔﮑّﺮ ﺩﺭﻭﻧﻰ ﺍﻧﺴﺎﻥ <span style=3D'mso-spacerun:yes'> </span>ﻧﻴﺴﺖ. &= #65169;ﻠﮑﻪ ﺑﺪﻧﺒﺎﻝ ﺗﻤﺎﻳﻞ ﺍﺯ ﻓﮑﺮ ﺍﻭﻟﻴﻪ' ﻭﺣﺘﻰ ﺳﻤﭙﺎﺗ&#= 65264; ﻭﮐﺸﺶ ﺑﺪﻭﻥ ﻫﺮﮔﻮﻧﻪ ﺗﻔﮑّﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﺴ&= #65156;ﻟﻪ ﺑﺮﺭﺳﻰ ﻋﻘﻠﻰ ﻣﺮﺑﻮﻁ ﺑﺘﻔﮑّﺮ ﺧﻮﺩ ﺍﻧﺴﺎﻥ'ﻭﻓﻄﺮ&#= 65173; ﺣﻴﺎﺕ ﺍﺳﺖ. ﮐﻪ ﭼﮕﻮﻧﻪ ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﮐﻪ ﻣﻌﻨﻰ ﺑﺮﺭﺳﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﮐﺎﻣﻞ ﺑﺎﺷﺪ. ﻳ= ﻌﻨﻰ ﻋﻤﻠﺎ ﺑﻨﺎﻡ ﺗﻔﮑّﺮ'ﻭﺣﺘﻰ ﺑﺎ ﺧﻮﺍﺳﺘﻪ ﻭ = ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐﺎﺮﻣﺎﺳﺎﺯﻯ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ'ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ ﻭﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺯﻧﺪﮔ&#= 65264; ﻭﺣﺘﻰ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﻧ&= #65262;ﻋﻰ ﺑﺠﻬﺎﻥ ﺭﺍ'ﻫﻢ ﺍﮐﻨﻮﻥ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﺑﻬﺘﺮ ﻧﻮﻋی ﻮﺑﻬﺸﺘﻰ' ﻭﻳﺎ ﮐﺎﺭﻣﺎﺋﻰ ﻭﺟﻬﻨّﻤﻰ ﻧﺴ= 5190; ﻭﻣﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻣﺠﺪﺩ. ﭘس ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺭﺍﺑﻄﻪ ﻧﻴﮑﻮﻯ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ' = ﺩﺭ ﺗﺴﻠﻴﻢ ﻭﺍﻃﺎ&#= 65227;ﺖ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﺎ&= #65197; ﺗﻔﮑّﺮ ﻗﺒﻞ ﺍﺯ ﺍﺭﺍﺩﻩ'ﻭ ﺗﻔﮑّﺮ ﺩﺭ ﺧﻠﺎﻝ ﺍﺟﺮﺍﻯ ﺍﺭﺍﺩﻩ'ﻭ ﺣﺘﻰ = ﭘس ﺍﺯ ﭘﺎﻳﺎﻥ ﺍﻧ&= #65184;ﺎﻡ ﻭ ﺗﺤﻘّﻖ ﻳﻚ ﺍﺭﺍﺩﻩ'ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﺑﺮﺭﺳﻰ ﻧﺘﺎﻳ&#= 65182; ﻭ ﺍﻧﺠﺎﻡ ﻣﺮﺍ&= #65239;ﺒﻪ ﺍﻓﮑﺎﺭ ﻭﺍﻗﻮﺍﻝ ﻭﺍﻋﻤﺎﻝ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;'ﻫﻤﭽﻨﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻮﺩﻩ'ﻭ ﺗ= ﺎﺑﻊ ﺑﻘﺎﻳﺎﻯ ﻋﻘﺪﻩﻫﺎﻯ ﻀﻌﻴﻒ ﺷﺪﻩ ﺍﺳﺖ' ﮐﻪ ﻫﻨﻮﺯ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩﺍﻧﺪ ﺗﻮجّه ﻨﻤﻴﮑﻨﻨﺪ ﻭﺑﺮﺧﻠﺎﻑ ﺁﺭﺯﻭﻫﺎﻯ ﺧﻮﺩ ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴﺮﻧﺪ'ﮐﻪ(&= #65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ)ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﭘس ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ ﺑﻔﮑﺮ ﻭ ﺍﻧﺘﺨﺎﺏ ﻭ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﻋ&= #65240;ﻞ ﺑﺸﺮﻯ ﺧﻮﺩ ﺗﺼﻤﻴﻤﻰ ﻧﻤﻰ ﮔﻴﺮﺩ. ﺁﻧﮕﺎﻩ = ﺍﺭﺍﺩﻩ ﺍﻭﺭﺍ( ﺍﺭﺍﺩﻩ ﺧﻴﺮ) ﺑﺮﺍﻯ ﺧﻮﺩ ﻭﺩﻳﮕﺮﺍﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ ﺑﺎ ﭼﻨﻴﻦ ﺗﻔﮑّﺮ ﺍﻟﻬﻰ'ﻭﻧﻪ ﺗﻔﮑّﺮ ﺑﺸﺮﻯ &#= 65153;ﻟﻮﺩﻩ ﺭﻭﺍﻥ'ﮐﻪ ﻋﻘﻠﻮ ﺍﺭﺍﺩﻩ ﻭﻫﻮس ﮐﻪ ﻫﻤﮕﻰ ﮐﻠّﻰ ﺍﺳﺖ' ﻋﻠﻴﻪ ﺳﺮﻧﻮﺷﺖ ﻧﻴﮑﻮﺗﺮ ﺍﻧﺴﺎﻥ ﻣﺘﺤﺪ ﻫﺴﺘﻨﺪ. ﻭ ﻫﻨﮕﺎﻡ ﺗﺼﻤﻴﻢ ﻫﺮﭼﻪ ﻣﻬﻤﺘﺮ ﺟﺒﻬﻪ ﺑﻨﺪﻯ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺭﺳﺘ&#= 65250; ﻫﺎﻯ ﺯﻣﺎﻥ ﻧﻴﺰ'ﻗﺪﺭﺕ ﻣﻘﺎﻭﻣﺖ ﺑﺎ ﺣﻤﻠﻪﺍﻧﮕﻴﺰ= 5257;ﻫﺎ ﺭﺍ ﻧﺪﺍﺭﻧﺪ' ﺍ= ﮔﺮ ﺧﺪﺍﻭﻧﺪ ﮐﻤﻚ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﺍﺭﺍﺩﻩ ﺍ&= #65255;ﺴﺎﻥ ﺗﺎﺑﻊ ﻗﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ ﻗﻬﻘ&#= 65198;ﺍ ﺑﺮنده ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺨﻮﺍﻫﺪﺑﻮﺩ. ﮐ&= #65258; ﺍﻳﻦ ﮐﺎﺭ ﺃﻫﺮﻳﻤﻦ ﺗﺎﺭﻳﮑﻰ ﻭﺟﻬﺎﻟﺖ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ ﺍﺳﺖ. ﮐﻪ ﺍﮐثر&#= 65165; ﻭﻟﻰ ﻣﻮﻗﺘﺎ' ﺑﺮ ﻧﻴﺮﻭﻯ ﺭﻭﺷﻨﺎﺋﻰ ﻭ ﻋﻘﻞ ﻭ ﺁﻳﻨﺪﻩ ﺍﻟﻬﻰ ﺗﺮ' ﻏﺎﻟﺐ ﻭ ﭘﻴﺮﻭﺯ ﺍﺳﺖ. ﻭ ﭘس ﺍﺯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎﻥ ﺍﺳﺖ'ﮐﻪ ﺷﺎﻳﺪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻗﺪﺭﺕ ﻣﻘﺎﻭﻣﺘﻰ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﺍ= ﮔﺮ ﺁﻧﮕﺎﻩ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﭙﺮﺩﺍﺯﻧﺪ. ﮔ&= #65262;ﺋﻰ ﺃﻫﺮﻳﻤﻦ ﺍﺑﻠﻴس ﺷﻴﻄﺎﻥ(ﺧﺪﺍﻯ ﻣﻨﻔﻰ) ﻭ ﺳﻴﺎﻩ= ﺍﺳﺖ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺭﻭﺷﻨﺎﺋﻰ ﻣﺒﺎﺭﺯﻩ ﮐﻨﺪ. = ﮐﻪ ﻣﻮﻗﺘﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧﺎﻡ ﻭ ﻧﺎﭘﺎﻙ ﺭﻭﺍﻥ ﻣﻮﻓﻖ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺑﻴﭽﺎﺭﻩ ﻳﻚ ﺭ&= #65261;ﺡ ﻓﺮﺩﻯ ﺍﻧﺴﺎﻥ'ﮐﻪ ﭼﻪ ﺭﻧﺠﻬﺎ ﺩﺭ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ'ﻭ ﺷﺎﻳﺪ = ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻓﺴﺦ ﮔﻴﺎ&= #65259;ﻰ ﻭﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺭﺍ' ﻇﺮ= ﻑ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭ ﺑﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺗﮑﺮﺍﺭ ﮐﻨﺪ'ﮐﻪ ﺑﺎﺯ ﺑ= ﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺑﺮﺳﺪ ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ ﮐﻪ ﻧﻤﻰ ﻓﻬﻤﺪ. ﻣﮕ= ﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﺯ ﻧﺎ ﭘﺎﮐﻴﻬ&= #65166; ﮐﻨﺪ'ﮐﻪ ﻣﺎﻧﻊ ﺍﺯ ﻓﻬﻢ ﺍﻧﺴﺎﻥ ﻫﺴﺘﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﻳﻚ ﺭﻭﺡ ﺑﺎ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﺍﺳﺖ' ﮐﻪ ﻭﻳﺰﺍﻯ ﺗﻮﻟﺪ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭﺳﺎﻝ ﺑﻌﺪ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭﻫﻨﻮ&= #65199; ﺗﺎ ﻣﻄﻠﻖ ﮐﻤﺎﻝ'ﻭ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ ﻫﺎﻯ ﺻﻔﺎﺗﻰ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ' ﺗﺎ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭﺏّ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻟﺄﺭﺑ= 5166;ﺏ' ﺑﺮﺍﻯ ﻣﻄﻠﻖ ﮐ&= #65252;ﺎﻝ ﺍﻟﻬﻰ ﺭﺍﻩ ﺩﺭﺍﺯﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﮐﻪ ﻣﻘﺪﻣﺎﺕ ﻟﺎﺯﻡ ﺁﻳﻨﺪﻩ ﺭﺍ' ﺍﮐﻨﻮﻥ ﺑﺎﻳﺪ ﻓﺮﺍﻫﻢ ﮐﻨﻴﻢ. ﺍﮔﺮ(ﺫﺧ= ﻴﺮﻩ ﺁﺧﺮﺕ)ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ. ﻫﻤﻪ ﺧ= ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ'ﻭﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﭘس ﺍﺯ ﺍﻧﻮﺍﻉ &= #65183;ﻤﺎﺩﻯ ﻭﮔﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ'ﺑﺎﻧﻮﺍﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﻭ ﻫﺮ ﺑﺎﺭ ﻳﻚ ﺭﻭﺡ ﺑ= ﺎ ﺷﻬﻮﺩ ﻭﮐﻤﺎﻟﻰ'ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﭼ&= #65262;ﻥ ﻣﺮﻏﺎﻧﻰ ﮐﻪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﮕﻔﺘﻪ ﺷﻴﺦ ﻋﻄﺎﺭ ﺑﺨﺪﺍﻯ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺁ= ﻧﮕﺎﻩ ﺧﺪﺍﻳﺸﺎﻥ ﻫﻤﺎﻥ ﺳﻴﻤﺮﻍ &= #65261; ﺳﻰ ﻣﺮﻏﻰ'ﮐﻪ ﻣﻮﻓﻖ ﺑﻠﻘﺎﻯﺎﻟﻬﻰ ﺧﻮﺩ ﺷﺪﻧﺪ'ﮐﻪ ﺧﺪﺍﻯ ﺁﻧﺎﻥ ﺍﺳﺖ. ﺍﻟﮕﻮﻫﺎ ﺑﺮﺍﻯ ﻣﺤﺮﻭﻣﺎﻥ ﮐﻤﺎﻝ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺿﺮﻭﺭﻯ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺷﺎﻫﺪ ﻭﻣﺸﻬﻮﺩ ﺩﺭ ﻳﻚ ﺷﻬﻮﺩ(ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺍﻟﻬﻰ)ﺭ&= #65165; ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐﺴﻰ ﺩﺭﻫﺴﺘﻰ ﻧﻴﺴﺖ. ﻭﻣﻮﺟﻮ&= #65193;ﺍﺕﻧﻴﺰ ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ ﻣﻘﺎﻡ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ ﮐﻪ ﻗﺪﺭ ﻓﺮﺷﺘﻪ ﺑﻮﺩﻥ ﺧﻮﺩﺭﺍ ﻧﻤﻴﺪ&#= 65165;ﻧﻨﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺑﻤﺮ&= #65165;ﺗﺐ ﻓﺮﺷﺘﻪﺗﺮ ﻭﻣﻘﺮﺏ ﺑﺨﺪﺍ ﻭﮐﻤﺎﻝ ﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﻏﺎﻓﻞ ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﻧﻮﻉ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ . ﺣﺘﻰ ﺍﮔﺮ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻏﻴؤﺭ ﺳﻠﻮﮐﻰ ﺑﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻫﺮﻳﻤﻨﻰ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ'&= #65169;ﻌﻨﻮﺍﻥ ﺍﻓﮑﺎﺭ ﻏﻴﺮ ﮐ&= #65166;ﻣﻞ' ﻧﻴﺮﻭﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺑﺮﻫﻤﻨﻰ'ﺑﮑﻤ&#= 65242; ﺳﺎﻟﮑﺎﻥ ﻃﺎﻟ&#= 65168; ﺍﻳﻦ ﮔﻮﻧﻪ ﮐﻤﮑﻬﺎﻯﺎﻟﻬ= 5264; ﻣﻴﺒﺎﺷﻨﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﻟی ﺁﻧﻘﺪﺭ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺍﻧﺪﻙ ﻫﺴﺘﻨﺪ' ﮐﻪ(ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ)ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻫﻤﻴﺸﻪ </span><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 ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺖ ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﭼ&#= 65256;ﺪ ﻧﻔﺮﻃﺎﻟﺐ ﮐﻤ&#= 65242; ﺭﺍ'ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﻋﻘﻠﻰ ﺗﺎﺯﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﺎﻧﻨﺪ. ﭘس ﺗﻔﮑّﺮ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻭﻟﻴﺎﻯ ﺒﺮﻫﻤﻦ ﺗﻔﮑّ= 5198;ﻯ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺩﻳﮕﺮﺍﻥ ﺗﻔﮑّﺮﻯ ﺃﻫﺮﻳﻤﻨﻰ ﺩﺍﺭﻧﺪ. ﻫﺮﭼﻪ = ﺍﻧﺴﺎﻧﻰ ﺧﻮﺵ ﻇﺎﻫﺮ ﻭ ﺑﺎ ﺗﺤﺼ</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'>A= 268;ﻠﺎﺕ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ ﺑﺎﺷﺪ'&= #65261;ﻟﻰ ﻏﺎﻓﻞ ﺍﺯﻣﺸﮑ&#= 65248;ﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ. ﮐﻪ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ &= #65191;ﺎﻟﻰ ﺍﺯ ﺍﻳﻦ ﻋﻘﺪﻩ ﻫﺎ ﻭﺁﻟﻮﺩﮔﻰ ﻫﺎ ﻧﻤﻴﺒﺎﺷﺪ. = ﭘس ﺍﻳﻨﺎﻥ ﺑﺎ ﺍﻓﮑﺎﺭ ﺣﻘﻴﺮ ﺗﺮ' ﻧﺴﺒﺖ ﺑﺎﻓﮑﺎﺭ ﺍﻟﻬﻰ ﺗﺮ ﺑﺎﻳﺪ ﻋﺎﺷﻘﺎﻧﻪ ﺩﻭﺳﺖﺑﺪﺍﺭﻧ= 5194;'ﻭﺣﺎﺿﺮ ﺑﺘﺮﻙ ﻭ ﺗﻐﻴﻴﺮ ﺍﻓﮑﺎﺭﺧﻮﺩ ﺑ&#= 65166;ﺷﻨﺪ. ﻭﺍﻟّﺎ اﺭﺍﺩﻩﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭ ﮐﻮ&= #65193;ﮐﺎﻧﻪ ﻭﺟﺎﻫﻠﺎﻧﻪ ﺧﻮﺩﺭﺍ ﻋﺎﻗﻠﺎﻧﻪ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﮔﺎﻫﻰ ﺒﺰﻭﺭ ﻭ ﺗﻬﺪﻳﺪ ﻭﻓﺮﻳﺐ' ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻣ&= #65268;ﺨﻮﺍﻫﻨﺪ ﻫﻤﺮﺍﻩ ﻓﮑﺮﻯ ﺧﻮﺩ ﮐﻨﻨﺪ. ﮐﻪ= ﺁﺧﻮﻧﺪ ﻭ ﻓﻴﻠﺴﻮﻑ ﻭ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﻳﺪﺋﻮﻟﻮﺟﻰ ﻫﺎﻯ ﺣﺰﺑﻰ ﻣﻴﮑﻨﻨﺪ. ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺤث ﺍﺭﺍﺩﻩ ﻭﺩﺍﻭﺭﻯ ﻭ ﺍﺭ&= #65199;ﻳﺎﺑﻰ ﻣﺎ'ﺑﺎﻫﻢ ﻣﺨﻠﻮﻁ ﮔﺮﺩﻳ&#= 65194;ﻩ ﺍﺳﺖ. ﮐﻪ ﻳﮑﻄﺮﻓﻪ ﺑﻘﺎﺿﻰ ﺭﻓﺘﻦ ﻣﻴﺒﺎﺷﺪ. ﺧﻄﺎ&= #65197;ﺍ ﺧﻮﺩ ﺍﻳشاﻥ ﻧﻤﻮﺩﻩ'ﻭﺧﻮﺩ &= #65239;ﺎﺿﻰ ﺷﺪﻩ. می ﺨﻮﺍﻫﺪ ﺑﺮﺭﺳﻰ ﮐﻨﺪ ﻭﺣﻘﻴﻘﺖ ﺃﻣﺮ ﺭﺍ ﺑﺪﺍﻧﺪ. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﻨﻔﻊ ﺃﺑﺪﻯ ﺧﻮﺩ' ﻭ ﺑﺮﺍﻯ ﺭﻭﺷﻦ ﺷﺪﻥ ﺣﻘﻴﻘﺖ ﻣﻮﺭﺩ &= #65255;ﻴﺎﺯ'ﭼﻮﻥ ﺍﻧﺘﻈﺎﺭ ﻳﻚ ﺭ&= #65261;ﺡ ﺳﺎﻟﻚ ﺭﺃﻯ ﻧﻤﻴﺪﻫﺪ. ﻭ ﻟﺬﺍ ﺍﺻﻞ ﻗﻀﺎﻭﺕ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻄﺮﻭﺩ ﻭﻣﺤﮑﻮﻡ ﺍﺳﺖ. = ﮐﻪ ﻗﻀﺎﻭﺕ ﻣﻨﺤﺼﺮﺍ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﮐﻤﺎﻝ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺍﻧﺴﺎﻧﻬﺎ ﺑﺮﺍﻯ ﺭﻓﻊ ﺍﺧ&= #65176;ﻠﺎﻑ ﺧﻮﺩ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﻬﺮﮐس ﮐﻪ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺩ&= #65261;ﻃﺮﻑ ﻣﻴﺒﺎﺷﺪ' ﺑﺮﺍﻯ ﺩﺍﻭﺭﻯ ﻣﺮﺍﺟﻌﻪ ﮐﻨﻨﺪ. ﺁﻧﮕﺎﻩ ﻫﺮ ﺭﺃﻯ ﻭ ﺣﮑﻤﻰ ﺻﺎﺩﺭ ﮐﺮﺩﻧﺪ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ. ﮔﺮﭼﻪ ﺣﮑﻤﻰ ﺩﺭﻣﻄﻠ&#= 65238; ﻋﺪﺍﻟﺖ ﻧﻤﻰ ﺑﺎﺷﺪ. ﻭﮐﺎﺭ ﻗﻀﺎﺕ ﺗﻄﺒﻴﻖ (ﺟﺮﻡ ﺑﺎ ﻗﻮﺍﻧﻴﻦ) ﻣﺼﻮﺑﻪ ﺟﺎﻣﻌ&#= 65258; ﻳﺎ ﻋُﺮﻑ ﺟﺎﺭﻯ ﻳﻚ ﺟﺎﻣﻌﻪ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺁ&= #65197;ﺍﻣﺶ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍﺑﺮﺍﻯ ﺍﻃﻔﺎﻝ ﻭﺗﺮﺑﻴﺖ ﺍﻓﺮ&#= 65165;ﺩ ﺁﻣﺎﺩﻩ ﻣﻴﻨﻤﺎﻳﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺳﻘﺮﺍﻁ ﺣﮑﻴﻢ ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﻋﺎﺭﻓﺎﻥ ﻳﻮﻧﺎﻧﻰ' ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﺭﺍ ﻫﻤ&= #65166;ﻥ ﺍﺩﺭﺍﻙ ﻭ هوس ﺷﺨﺺ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #65267;ﻌﻨﻰ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ' ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠ&#= 65262;ﮐﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﺨﺼﻮ&#= 65209; ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﻗ&= #65170;ﻠﻰ ﺍﻭ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ. ﻭﻣﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺮ ﮐس'ﻭ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺍﻭﺭ&#= 65165;'ﺗﻨﻬﺎ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﺭﺳﻰ ﻋﻘﻞ ﻋﺎﻟﻰ ﻳﺎ ﺩﺍﻧﻰ ﺷﺨﺺ'ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ ﺑﺪﺍﻧﻴﻢ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﺧﻮﺩ ﻋﻘﻞ ﻧﻴﺰ ﺍﺯ ﺟﻬﺎﻥ ﺍﻟﻬﻰ'ﻭ ﻓﺮﺍﻭﺍﻥ ﺍﺟﺰ&#= 65165; ﻭ ﻣﺸﮑّﻠﻪ ﻫﺎ&#= 65263; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﻳﮑﺠﺎ ﻋﻘﻞ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﻗﺪﺭﺕ &= #65195;ﻫﻨﻰ'ﻭ ﻳﺎ ﻫﻮﺵ ﻭ ﻗﺪﺭﺕ ﺣﺎﻓﻈﻪ &= #65261; ﺳﻠﻴﻘﻪ'ﻭ ﺍﺑﺘﮑﺎﺭ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺗﺼﺮﻑ ﻋﻘﻠﻰ ﻭ ﺗﺪﺑﻴﺮﻯ ﻣﻴﺪﺍﻧﻴﻢ ﭘس &#= 65165;ﺭﺍﺩﻩ ﻧﻴﺰ ﺩﺭﻫﺮ ﮐس ' ﺩﺭﺳﺘﻰ ﺩﺍﻭﺭﻯ ﺁﻥ ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ ﺭﺷﺪ ﻭﮐﻤﺎﻝ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ.= ﮐﻪ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻭ ﺳﺎﻟ&= #65260;ﺎﻯ ﮔﺬﺷﺘﻪ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ ﺷﺨﺺ ﺣﺎﺻﻞ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺍﻣﮑﺎﻥ ﺗﻘﻮﻳﺖ ﻋﻘﻞ ﻭ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻳﻦ ﻗﺪﺭﺗﻬﺎﻯ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ'ﺟﺰ ﺑﺎ ﺗﺰﮐﻴﻪ ﻭﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ. ﮐﻪ ﻋﻘل ﺮﺍ ﭼﻮﻥ ﻋﻠﻢ ﻧﻤﻰ ﺗﻮﺍﻥ ﺩﺭ ﮐﺘﺎﺏ ﻭ ﮐﺘﺎﺑ&= #65192;ﺎﻧﻪ ﻭ ﺩﺍﻧﺸﮕﺎﻩ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩ. ﻭ ﺑﺎﻟﻌﮑ= س ﺑﻘﻮﻝﻋﺮﻓﺎ ﻋﻠﻢ ﺣﺠﺎﺏ ﺃﻋ&= #65224;ﻢ ﻭﺗﺎﺭﻳﻚ ﮐﻨﻨﺪﻩ ﺭﻭﺡ ﻓﻄﺮﻯ اﻧﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺟﺰ ﺭﺳﻴﺪﻥ ﺑﺂﻳﻨﺪﻩ ﻫﺎ ﺑ&= #65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺍﻟﻬﻰ ﻫﺪﻓﻰ ﻧﻤﻰ ﺷﻨﺎﺳﺪ. ﻭ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﻭﻓﻠﺴﻔﻪ' ﺗﻨﻬﺎ ﺍﻣﺮﻭﺯ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎ&#= 65253; ﺑﺸﺮﻯ ﺭﺍ ﺭﺍﺣﺖ ﺗﺮ ﻣﻴﮑﻨﺪ. ﭘس ﺗﻨﺒﻞ ﺗﺮ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﻋﺎﻣﻞ ﺳﺘﻤﮑﺎﺭﻯ ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ ﻭ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ . ﻋﻠﻢ ﻭﻫﻨﺮ ﮐﺴﺐ ﻭﺗﻤﺮﻳﻨﻰﻫﺴ= 5176;ﻨﺪ. ﻭ ﻋﻘﻞ ﭘﺎﮐﺴﺎﺯﻯ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻠ&= #65166;ﺣﻈﻪ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺍﺯ ﻫﺮ ﺭﺍﻫﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﮐﻪ ﺣﺮﮐﺖ ﮐﻨﻴﻢ'ﺍﮔﺮ ﺗﮑﺎﻣﻠﻰ ﻭﺩﺭﺳﺖ ﺑﺎﺷﺪ'ﺑﻬﻤﺎﻥ ﻧﻘﻄﻪ ﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺭﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻴﻢ. ﮐﻪ ﻣﺮﺍﺗﺐ ﮐﻤﺎﻟﺎﺕﺷﻬﻮ= 5193;ﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺁﺧﺮﻳﻦ ﻣﺮﺣﻠﻪ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166;'ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﻣﺤﻤﺪ(ﻗﺎﺋﻢ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ) ﻣﻴﮕﻮﻳﺪ. ﻭ ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻴﻢ' ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﻣﻮﻗﺘﺎ ﺭﻭﺣﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺗﻨﻰ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ. ﮐﻪ ﭘﺎﮐ= ﺴﺎﺯﻯ ﻋﻤﻴﻖ ﺗﺮ ﻗﺒﻞ ﺍﺯ ﻣﻮﻋﻮﺩ ﺁﻥ ﺩﺭ ﺯﻧﺪﻭﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ. ﺗﺎﺷﺎﻳ&= #65194; ﺯﻭﺩﺗﺮ ﻭﺭﺍﺣﺖ ﺗﺮ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' ﺑﺘﻮﺍﻧﻴﻢ ﺑﻨ&#= 65262;ﺭ ﻫﻔﺘﻢ ﺭﺏّ ﺭﺣﻤﺎﻥ'ﻭ ﺷﺎﻳﺪ ﺷﻬﻮﺩ ﻫ&= #65208;ﺘﻢ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻴﻢ'ﮐﻪ ﻧﺎ&= #65251;ﻰ ﻭ ﺻﻔﺎﺗﻰ ﺍﺯ ﺍﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ ﮐﻪ ﻣﻬﺪﻯ ﺧﻮﺍﻫﺪ ﮔﻔﺖ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺩﺍﻭﺭﻯ ﺍﻧﺴﺎﻥ ﺩﺭﻫﺮ ﺣﺎﻝ ﻏﻴﺮ ﻋﺎﺩﻟﺎﻧﻪ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺍﺗّﻔﺎﻗﺎ ﻋﺎﺩﻟﺎﻧﻪ ﺑﺎﺷﺪ ﻳﺎ ﺑﻨﻈﺮ ﻋﺎﺩﻟﺎ&#= 65255;ﻪ ﻣﻴﺮﺳﺪ. ﺯﻳﺮﺍ ﻋﻘﻞ ﺳﺎﻟﻢ ﻭ ﺑﺪﻭﻥ ﻏﺮﺽ ﻭﻣ&= #65198;ﺿﻰ ﺩﺭ ﮐﺴﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺑﺨ= ﻮﺍﻫﺪ ﻣﻌﻨﻰ ﻋﺪﺍﻟﺖ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 197;ﺍﺳﺘﻴﻦ ﺭﺍ ﺑﻔﻬﻤﺪ. ﭘس ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ'ﮐﺎﻣﻞ ﺭﻩ ﺭﻓﺘﻪ ﻭ ﺗﺠﺮﺑﻪ ﮐﺮﺩﻩ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭﺭﺍ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ'ﺗﺎ ﻣﻌﻠّﻢ ﻭﺍﻟﮕﻮﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﻪ ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;. ﻭ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ(ﻋﻬﺪ ﺍﻟﺴﺖ) ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭﺍ ﺑﺎ ﺍﻭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65165;ﻯ ﻣﺎ ﻗﺎﺑﻞ ﺍﻋﺘﻤﺎﺩ ﺑﺎﺷﺪ. ﻭ ﻫﺮ ﻧﻈﺮ ﻭﺩﺍﻭﺭﻯ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﺣﮑﻢ ﺍﻭﺭﺍ'ﺩﺭ = ﺍﺣﻮﺍﻝ ﺳﻠﻮﮐﻰ ﻭﺣﺘﻰ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﺧﻮﺩ' ﺍﺯ ﺍﻭ ﺑﭙ= ;ﺬﻳﺮﻳﻢ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ ﺧﻄﺎﻯ ﺍﺗّﻔﺎﻗﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺃﺻﻞ ﺍﻃﺎﻋﺖ ﻣﻬﻢ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻮﺿ&= #65262;ﻉ ﻣﻮﺭﺩ ﺍﻃﺎﻋﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻟﺒﺘﻪ ﺳﻘﺮﺍﻁ ﻭ ﻋﺮﻓﺎﻯ ﺑﺰﺭﮒ' ﺑﺨﺼﻮﺹ ﭘﻴﺎﻣ&#= 65170;ﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎﻧﻪ'ﮐﻪﻫ&#= 65198;ﻳﻚ ﻣﺠﻤﻮﻋﻪ ﻋﻄﻴﻤﻰ ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭﻧﺪ ﻭﺗﻨﻬﺎ (ﻣﻌﻴﺎﺭ ﺧﻴﺮ)ﻳ= ﻌﻨﻰ ﺗﮑﺎﻣﻞ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭﺗﺮﺑﻴﺖ ﺭﻭﺍ&#= 65253; ﺍﻧﺴﺎﻥ'ﻭ ﺩﻓﻊ ﻭ ﻃﺮﺩ ﺻﻔﺎﺕ ﻭﻋﺎﺩﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ (ﺻﺎﺣﺐ ﺧﻴﺮ)ﺩﺭ ﻋﻘﻴﺪﻩ' ﻫﻤﺎﻥ ﺻﺎﺣﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﻣﺮ= 5165;ﺗﺐ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺧﻴﺮ ﺑﻤﻔﻬﻮﻡ ﻏﻴﺮﺳﻠﻮﮐﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ ﺩﺭﺳﺖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺧﻴﺮ ﺩﺭ ﻧﻈﺮ ﺑﺮﺧﻰ'ﻋﻴﻨﺎ ﺩ&= #65197; ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ ﺷﺮ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﮔﻮﺋﻰ ﻳﮑﻰ ﭘﻮﻟﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 261; ﺩﻳﮕﺮﻯ ﻫﻤﺎﻥ ﭘﻮﻝ ﺭﺍ ﮔﻢ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭ ﻫﺮ ﺳﻮﺩ ﺑﺮﺩﻩ ﺷﺪﻩﺍﻯ ﺧﺴﺎﺭ&#= 65173; ﻭ ﺁﺳﻴﺒﻰ ﺑﺪﻳﮕﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺳﺘﻤﮕﺮﻯ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﺩﺭﻣﺎﻝ ﻭﻣﻨﺎﻝ ﺁﻧﻬﺎ'&= #65169;ﺎﺩﻳﮕﺮﺍﻥ ﺟﺎﻫﻞ ﻭﺑﻰ ﺧﺒﺮﻣﻴﺒﺎﺷﺪ. &= #64400;ﻪﺁﻧﺎﻥ ﺭﺍ ﻣﻈﻠﻮﻡ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﻣﺮﺍﺣﻞ ﺍﻭﻟﻴﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ ﻭﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﻭ ﺍﻟّﺎ ﺧﺎﻟﻪ &= #65191;ﺮﺳﻪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﻴﺰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺧﻮﺩ' ﺧﻴﺮ ﻭ ﻧﻴﮑﻮﺋﻰ ﺩﺍﺭﺩ' ﮐﻪ ﺳﻨﮓ ﺑﺰﺭﮔﻰ ﺭﺍ ﺑﺮﺳﺮ ﺻﺎﺣﺐ ﺧﻮﺍﺏﺧﻮﺩ ﻣﻴﮑﻮﺑﺪ' ﺗﺎ ﭘﺸﻪﺍﻯ ﺭﺍ ﮐﻪ ﺑﺮ ﺻﻮﺭﺕ ﺍﻭ ﻧﺸﺴﺘﻪ ﺑﮑﺸﺪ'ﻭ ﺭﻓﻊ ﺯﺣﻤﺖ ﺍﺯ ﺻﺎﺣﺐ ﺧﻮﺩ ﮐﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻳﻨﺠﺎ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﮐﻪ(ﺍﺭﺍﺩ&= #65257; ﺧﻴﺮ)ﻳﺎ ﺗﮑﺎﻣﻞ ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﻫﺮﺷﻬﻮﺩ ﺗﺎﺯﻩ ﺩﺭﺍﻭﻟﻴﺎﻯ اﻟﻬﻰ ﺻﺎﺣﺒﺎ= 5253; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐﺍﻟﻬﻰ &#= 65231;ﻴﺒﻰ ﻭ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺟﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺩﻭﺭ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ' ﭼﻨﺎﻥ ﻋﻘﻠﻬﺎﺋﻰ ﺩﺭ ﺟﻬﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭘﻴ&= #65194;ﺍ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﺧﻴﺮﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍ'ﻣﻴﺘﻮﺍﻥ ﻧ&= #65166;ﻡ (ﻓﻀﻴﻠﺖ ﻭ ﺑﺮﺗﺮﻯ)ﺁﻧﻬﺎ'&= #65261; ﻧﺘﺎﻳﺞ ﺑﻬﺘﺮ ﻭﺑﻴﺸﺘﺮ ﻋﻘﻠﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺁﻧﺎﻥ ﺩﺍﻧﺴﺖ. = ﻭ ﻋﮑس ﻓﻀﻴﻠﺖ ﻭ ﺍﺭﺍﺩﻩ ﺧﻴﺮ ﻭ ﺗﮑﺎﻣﻠﻰ ﺭﺍ'ﻣﻴﺘﻮﺍﻥ ﺭ&= #65195;ﻳﻠﺖ ﻭ ﺣﻘﺎﺭﺕ ﺩﺍﻧﺴﺖ. ﮐﻪ ﻫﻤﺎﻥ ﻧﺎﺩﺍﻧﻰ ﻭ ﺁث&#= 1575;ﺭ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻧﻰ ﺩﺭﺍﻓﮑﺎﺭ ﻭﺍﻋﻤﺎﻝ ﻭ ﮔﻔﺘﺎﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺍ&= #65197;ﺍﺩﻩ ﺧﻴﺮ ﻧﻤﻴﺒﺎﺷﺪ ﺑﻠ&#= 64401;ﻪ ﺍﺭﺍﺩﻩ ﺷﺮّ ﻭﻗﻬﻘﺮﺍ ﺑﺎﻳﺪ ﮔﻔﺖ. ﻳﻌ= ﻨﻰ(ﺟﺒﺮﻯ ﺫﺍﺗﻰ)ﻭ ﻧﻔﺴﺎﻧﻰ ﺍﺳﺖ'ﻭ ﻧﻪ (ﺟﺒﺮ ﺍﻟﻬﻰ) ﮐﻪ ﺑﺴﻮﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺩﺭ ﻋﻤﻞ ﺑﻮﺩﻩ'ﻭﺗ&= #65166; ﺃﺑﺪ ﺑﺎﻳﺪ ﺩﻧ&= #65170;ﺎﻝ ﮔﺮﺩﺩ. ﺍﮔﺮ ﺩﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭﺗ&#= 64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭﻭﺳﺦ ﻧﺸﻮﺩ. ﻋ= ﻘﻞ ﻣﺎﺩﻯ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺁﻥ ﺍﮔﺮ ﺧﻴﺮ ﻧﺒﺎﺷﺪ'ﻭ ﻳﺎ ﺷﺮﺍﺭﺗﻰ ﺑﺪﻧﺒﺎﻝ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﺗﻨﻬﺎ ﻣﻮﻫﺒﺘﻰ ﺍﻟﻬ&#= 65264; ﻭ ﮐﺮﺍﻣﺘﻰ ﺍﺳﺖ</span><span dir=3DLTR></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 dir=3DLTR></span>' </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'>ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺷﺮﺍﻳﻂ ﺑﻬﺘﺮ&#= 65263; ﺯﻧﺪﮔﻰ ﮐﻨﺪ. ﮐ= ﻪ ﺑﻬﺪﻑ ﺍﻟﻬﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭﺩﺭﺑﺮ&= #65165;ﺑﺮ ﮐﺸﺸﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻧﻤﺎﻳﺪ ﻭ ﺻﺒﻮﺭﻯ ﭘﻴﺸﻪ ﮐﻨﺪ ﻭ ﺗﻌﻘّﻞ ﻧﻤﺎﻳﺪ. ﺁﻧﮕﺎ&= #65257; ﻋﻘﻠﻬﺎﻯ ﻣﺪﺑ&#= 1617;ﺮﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﻴ&= #65166;ﺭﻯ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﮐﺴﺐ ﺍﻣﻨﻴﺖ ﺯﻧﺪﮔﻰ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪﺣ&= #65176;ﻰ ﺍﮔﺮ ﺩﺭ ﺧﻮﺩ ﻣﺸﮑﻠﻰ ﺭﺍ ﻧﺒﻴﻨﺪ'ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65268;ﻨﺪ ﻭ ﺩﺭس ﻋﺒﺮﺕ ﻣﻴﮕﻴﺮﺩ ﺁﻧﮕ&#= 65166;ﻩ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﮑﻤﺎﻝ ﺿﺮﻭﺭﻯ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪ'ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯﻨﻤﻮﺩ' ﺁﻧﮕﺎﻩ ﻣﻌﻠﻮﻡ ﺍﻭ ﺧﻮﺍﻫﺪ ﺷﺪ'ﮐﻪ ﺩﺭ ﺩﻭﺭﻩ ﺯﻧﺪﮔﻰ ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ'ﻭ ﻳﺎ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﻫﻔﺖ ﺳﺎﻟﻪ ﻳﺎ ﺑﻴﺸﺘﺮ' ﭼﻪ ﮔﻨ= ﺎﻫﺎﻧﻰ ﻣﻴﮑﺮﺩﻩ'ﮐﻪ ﺗ&= #65212;ﻮّﺭ ﺧﻴﺮ ﻭ ﻧﻴﮑﻮﺋﻰ ﺩﺭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺁﻥ ﻣﻴﻨﻤﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺳﺎﻟﮑﺎﻥ ﺍﻣﻮ&#= 65197;ﻯ ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺣﻠﺎﻝ ﺍﺳﺖ'ﺑﻤﻴﻞ ﺧﻮ&= #65193; ﻭ ﺑﺘﻌﻠﻴﻢ ﭘﻴﺮ ﺑﺮﺧﻮﺩ ﺣﺮﺍﻡ ﻣﻴﮑﻨﺪ'ﮐﻪ در ﻟﺒﺎس ﺍﺣﺮﺍﻡ ﺣﺞ ﺃﮐﺒﺮ ﺍﺳﺖ.= ﺩﻳﺪﺍﺭ ﻧﻮﺭﻗﺎﺋﻢ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻣﺤﺮﻭﻡ ﮐﺮﺩﻩ ﺧﻮﺩ ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﺣﻠﺎﻝ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﻬ&= #65166; ﭼﻮﻥ ﺑﻨﺠﺎﺕ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪﻧﺪ ﺑﻘﻮ&#= 65245; ﭘﻴﺎﻣﺒﺮ'ﺍﻳﻦ ﻣؤﻣﻦ ﺍﻭﻡ ﮐﺮﺩﻩ ﻭ ﺑﻨﺪﻩ ﻭﺍﻗﻌﻰ ﺧﺪﺍﻭﻧﺪ (ﻟﻢ ﻳﺰﻧﻰ ﻭ إﻥ ﺯﻧﺎ ﻭﻫﻮ ﺯﺍﻧﻰ)ﮐﻪ ﻣؤﻣ&#= 65254; ﺯﻧﺎﺋﻰ ﻧﮑﺮﺩﻩ ﺣﺘﻰ ﺍﮔﺮ ﻭﺍﻗﻌﺎ ﺯﻧﺎ ﻫﻢ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﺍﺯ ﻧﻈﺮ ﻣﺠﺎﺯﺍﺕ ﺍﻟﻬﻰ ﺯﻧﺎﺋﻰ ﻧﺸﺪﻩ. ﺯﻳﺮﺍ ﻣ= ﻌﺼﻮﻡ ﻭﻣﺼﻮﻥ ﺍﺯ ﻫﺮ = ﻣﺠﺎﺯﺍﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺑﻤﻌﻨﻰ ﺯﻧﺎ ﺑ&= #65166; ﺯﻧﺎﻥ'ﭼﻪ ﺍﺻﻄﻠﺎﺣﺎ ﺷﺮ&#= 65227;ﻰ ﻭﻏﻴﺮ ﺷﺮﻋﻰ ﺯﻧﺎ ﺷﺪﻩ ﺑﺎﺷﺪ. ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺑﺒﺎﻃﻞ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺯﻧﺎﺷﻮﺋﻰ ﺳﺎﻟک ﻤﻬﻢ ﺍﺳﺖ. ﻭﻳﺎ ﺑﻔﮑﺮ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺑﻮﺩﻥ ﺍﻭ ﺩﺭ ﺩﻭﺭﻩ ﺳ= ﻠﻮﻙ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65175;ﻌﺒﻴﺮ ﺑﺰﻥ ﻣﻴﺸﻮﻧﺪ ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷﻨﺪ ﻭﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﻣﺮﺩﺍﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ' ﺣﺘﻰ ﺍﮔﺮ ﺯﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻣﻮﺭﺩ ﺯﻧﺎﮐﺎﺭﻯ ﺳﺎﻟﻚ ﺑﺎﻳﺪ ﺍﻓﺰﻭﺩ' ﮐﻪ(ﺯﻧﺎ) ﻟﻔﻆ ﻓﺎﺭﺳﻰ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻓﺮﻫﻨﮓ ﺯﺭﺩﺷ&#= 65176;ﻰ ﻣﻬﺎﺟﺮ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻴﻤﻦ ﻭ ﺳﭙس ﺑﻤﮑّﻪ ﺩﺍﺷﺘﻨﺪ. ﻭ ﺷﻴﺦ ﻋﻄّﺎﺭ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﺑﺰﺭﮒ'ﮐﻪ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ ﺧﻮﺩ ﺭﺍ ﺭﺳﻴﺪﻩ ﺑﮕﺮﺩ ﭘﺎﻯ ﺍﻭ ﻧﻤﻴﺪﺍﻧﺪ' ﮔﻔ&= #65176;ﻪ ﺍﺳﺖ (ﻣﻦ ﺯﺭﺩﺷﺘﻴﻢ ﺯﺭﺩﺷﺘﻴﻢ ﺯﺭﺩﺷﺘﻰ). ﺯﻳﺮ= ﺍ ﻣﻘﺼﻮﺩ ﺍﻭ ﺍﺗﻬﺎﻡ ﺯﺭﺩﺷﺘﻴﺎﻥ'ﮐ&#= 65258; ﺑﺎ ﻣﺎﺩﺭﺍﻥ ﺧﻮﺩ ﻧﻴﺰ ﺍﺯﺩ&= #65261;ﺍﺝ ﺟﻨﺴﻰ ﺪﺍﺷﺘﻨ&#= 65194;. ﻭﻟﻰ ﺷﻴﺦ ﻋﻄﺎ&= #65197; ﻣﻴﺨﻮﺍﻫﺪ ﺑﮕ&#= 65262;ﻳﺪ' ﮐﻪ ﭼﻨﻴﻦ ﺯﻧﺎ&= #65163;ﻰ ﺑﺎ ﻣﺎﺩﺭ ﺧﻮﺩ ﮐﺮﺪﻩﺍﻡ ﮐﻪ ﺯﺭﺩﺷﺘﻰ ﻫﺴﺘ&#= 65250;. ﺯﻳﺮﺍ ﻭﻯ ﻣؤﻣﻦ ﻣﻌﺼﻮﻡ ﺍﻟﻬﻰ ﺍﺯ ﻫﺮ ﻣﺠﺎﺯﺍﺕ ﻭﮔﻨ&#= 65166;ﻩ ﻭﻣﻌﺼﻴﺖ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﺎ&= #65193;ﺭ ﺷﻴﺦ ﻋﻄّﺎﺭ ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎ&= #65219;ﻤﻰ ﻳﺎ ﺷﻴﻮﺍ ﻭﻣﺮﻳﻢ ﻭﺩﻏﺪﻭﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﺼﻴﺐ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ نی= 86; ﺷﺪ. ﮐﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺳﻮﻡ ﺷﻬ&= #65262;ﺩﻯ ﻭ ﺍﻟﻬﻰ ﻣﺎﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ و ﻣﺪ&#= 65165;ﻡ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﻣﻴﺰﺍﻳﺎﻧﺪ ﻭ ﻣﻴﻤﻴﺮﺍﻧﺪ. ﻣ&= #64405;ﺮ ﮐﺴﻰ ﮐﻪ ﺑﺪﻳﺪﺍﺭ ﻭ ﺗﺴﻠﻴﻢ ﺩﻭ ﻓﺮﺯﻧﺪ ﺍﻟﻬی اﻭ ﮔﺮﺩﻧﺪ. ﮐﻪ = ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ ﻭ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻏﻴﺮ ﺁﺷﮑﺎﺭ ﺣﺴﻨﻰ ﺧﻮﺩﺭﺍ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭ ﺭؤﻳﺎ ﺩﻳﺪﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﺎ ﺑﻮﺳﻪﻣﺎﺩﺭﻯ= 5252;ﻘﺎﻡ ﺷﻬﻮﺩ ﻓﺎﻃﻤﻰ &= #65197;ﻭﺑﺮﻭ ﺧﻮﺍﻫﺪ ﺷﺪ. ﮐﻪ ﺍﻣﻴﺪ ﺩﻳﺪﺍﺭ ﺩﺧﺘﺮ ﺍﻟﻬﻰ ﺍﻭ ﺯﻳﻨﺐ ﮐﺒﺮ&= #65165;'ﻣﺎﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﺩﺭ ﺗﺠﺮﺑﻪ ﺷﻬ&= #65262;ﺩﻯ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﻭﻋﺪﻩ ﺑﻮﺳﻪ ﺭﺿﺎﻳﺖ ﻣﺎﺩﺭ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺑﺎ ﻟبخندﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎ ﺑﻮﺩ. ﻭ ﺩﺭ ﻃﺒﻘﻪ ﺳﻮﻡ ﭼﻮ&= #65253; ﻣﻬﺮﺑﺎﻧﺎﻥ ﻣ&#= 65268;ﺘﺮﺍﺋﻰ' ﻣﺸﻌﻞ ﺑﺪﺳﺖ ﺗﮑﻴﻪ ﺑﺮ ﺳﺘﻮﻧﻰ ﻣﻨﺘﻈ&#= 65198; ﺁﻳﻨﺪﻩ ﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻤﻪ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻋﻨﻮﺍﻥ ﺯﺭﺩﺷﺘﻰ ﺑﻮﺩﻥ ﻣﻌﺼﻮﻣﻴّﺖ ﺍﺳﺖ. ﻭ ﺍﺯﺩﻭﺍﺝ ﺍﻟﻬ&#= 65264; ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻰ ﺑﺎﺷﺪ.= ﮐﻪ ﺟﻔﺖ ﻭﻫﻢ ﻧﺸﻴﻦ ﻭﺯﻭﺝ ﮐﻨﺎﺭ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ'ﺗ&= #65166; ﺑﻤﻘﺎﻡ ﻓﺮﺯﻧﺪﻯ ﺍﻟﻬﻰ ﺍﻭ ﺑﺮﺳﺪ. ﺩﺳﺘﻮﺭ ﺁﺧﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺣج کعبه= ; ﺭﺍ(ﺗﻘﺼﻴﺮ) ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﺗﻘﺼﻴﺮ ﻭ ﮔﻨﺎﻩ ﺻﻮﺭﺕ ﻧ&= #64405;ﻴﺮﺩ ﺗﻤﺎﻡ ﺍﻋﻤﺎﻝ ﻗﺒﻠﻰ ﺣﺞ ﻧﻴﺰ = ﺑﺎﻃﻞ ﺷﺪﻩﺍست ﻭ ﺍﻳﻦ ﺗﻘﺼﻴﺮ ﺑﻬﺮ ﺷﮑﻠﻰ ﮔﻨﺎﻩ میباشد ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭﮐﻮﺗﺎﻩ ﮐﺮﺩﻥ ﻣﻮﻯ ﺳﺮ گناه را ﻣﻴﮑﻨﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ (ﺣﺎﺟﻰ ﺁﻗﺎ) ﺷﺪﻩ ﺍﻟﻬﻰ'ﻳﺎ ﻫﻤﺎﻥ (ﻫﺨﺎﻯ) ﺯ= ;ﺭﺩﺷﺘﻰ' ﻭﺍﺭﺩ ﺯﻧﺪﮔﻰ ﻋﺎﺩﻯ ﭼﻮﻥ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺸﻮﺩ. ﻭﺗﺮﻙ ﺯﻧﺪﮔﻰ ﺩﻭﺭﻩ &= #65203;ﻠﻮﮐﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺩﺭﺑﺎﺭﻩ اعم= 5;ل ﺗﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺍﻟّﺎ ﺯﻧﺪﮔﻰ ﻓﮑﺮﻯ ﻭ ﺭﻭﺍﻧﻰ ﻭﺍﺣﻮﺍﻟﻰ ﺁﻧﺎﻥ'ﺧﺎﺹ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺳﭙﻴﻨﻮﺯﺍ ﻓﻴﻠﺴﻮﻑ ﻫﻠﻨﺪﻯ ﻗﺮﻥ 17 </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'>ﺍﺭﺍﺩﻩ ﺭA= 165; ﻣﺎﻧﻨﺪ ﻫﻮس 'ﻳﮑﻰ ﺍﺯ ﺍﻋﻤﺎﻝ ﻓﮑﺮﻯ ﻭﺫﻫﻨﻰ ﺧﻮﺍﻧ&#= 65194;ﻩ ﺍﺳﺖ. ﻭ ﻧﺘﻴﺠﻪ ﺗﻔﮑّﺮ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺭﺍﺩﻩ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ ﺩﺭ ﻭﺍﻗﻊ(ﺍﺭﺍﺩﻩ) ﺷﺄﻥ ﻭ</span><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'>ﻣﻘﺎﻡ ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌﻰ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎﺯ ﺍﻳﻦ ﺗﻔﮑّﺮ ﻭﺍﺭﺍﺩﻩ ﻃﺒﻴ&#= 65228;ﻰ ﻭﻏﺮﻳﺰﻯ'ﺑﺎﺯ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ'ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭﻋﻘﺐ ﺭﻭﻯ ﻗ&= #65194;ﺭﺕ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺍﻓﮑﺎﺭ ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺣﻴﻮﺍﻧﻰ ﻭ ﻣﺎ&= #65193;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺷﻬﻮﺍﻧﻰ ﻭﻭﺣﺸﻴﺎﻧﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﭘﺮ ﺷﺮﺍﺭﺕ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﺳﺎﻟﮑﺎ= 5253; ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺍﻭﻟﻴ&= #65166; ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ &= #65165;ﺯ ﻣﺤﻞ ﻋﻘﻞ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺧ&= #65262;ﺩ'ﻭ ﺭﻭﺡ ﮐﻠّﻰ ﺷﺪ&#= 65257; ﺁﻧﺎﻥ'ﮐﻪ ﻣﻘﺎ&= #65251;ﻰ ﺗﺎﺯﻩ ﻭ ﺍﻟﻬﻰ ﻭﻣﺮﺑﻮﻁ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ او ﻣﻴﺒﺎﺷﺪ' ﻭ ﻣﺮﺑﻮﻁ ﺑﻌﻘﻞ ﺭﺏّ ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤﺎﻧﻰ ﺻﺎﺣ&#= 65168; ﻋﺮﺵ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﺖ. ﮐﻪ ﺷﺮﺗﺮﺗﻰ ﻧﺪﺍﺭﺩ. ﻭ ﻋﻘﻞ= ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺭﺍ ﭘﺎﻙ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﺩﺭ ﺍﺧﻠﺎﻕ ﻭﻫﻮﺵ ﻭ ﺣﺎﻓﻈﻪ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻭﮐﺮﺩﺍﺭﻫﺎﻯ ﻧﻴﮑﻮﻯ ﺍﻭﻣﻌ&#= 65248;ﻮﻡ' و ﺑﺪﻭﻥ ﻣﺰﺩ ﺑﺪﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﺯﻫ&#= 65250; ﺍﮐﻨﻮﻥ ﺍﻳﻨﺎﻥ ﺩﺳﺖﻭﺯﺑﺎﻥ ﻭﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺁﻧﺎﻥ ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺩﺳﺖ ﻭﺯﺑﺎﻧﻰ &= #1575;ﻟﻬﻰ'ﻭ ﺻﻮﺭﺕﻭﺳﻴﺮﺕ ﺁﻧﺎﻥ'ﮔﻮﺋﻰ ﺻﻮﺭﺗﻰ ﺍﻟﻬﻰ ﻭ ﺳﻴﺮﺕ ﻭ ﺍﺧﻠﺎﻗﻰ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺳﭙﻴﻨﻮﺯﺍﻯ ﻳﻬﻮﺩﻯ'ﺑﺎ ﻋﻘﺎﻳﺪ ﻋﺮﻓﺎﻧﻰ ﺩﺭﺃﺻﻞ ﺯﺭﺩﺷﺘﻰ'ﺣﺪّ &#= 65155;ﮐثر ﺷﻬﻮﺩ ﻋﺮﺵ ﻣﻘﺎﻡ ﺭﺏّ ﺍﻟﻔﺼﻞ ﺑﺸﺮﻯﻮ ﺍﻟﻬﻰ ﻣﺮﺗﻀﻮﻯ'ﺍﺭﺍ&#= 65193;ﻩ ﺭﺍ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺗﺄﻳﻴﺪ ﻳﺎ ﺗﮑﺬﻳﺐ ﻳﻚ ﻓﮑﺮ ﺍﻭﻟﻴﻪ' ﻭﻳﺎ ﻫﺮ ﻓﮑﺮ ﻭ= </span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﻈﺮ ﺩﻳﮕﺮﻯ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺍﻳﻦ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻭ ﺷﺨﺼﻰ ﺩﺭ ﺳﻄﺢ ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺍ&#= 65263; ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﻳﻚ ﺗﺠﻠّﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬﺍ ﺍﺭﺍﺩﻩ ﻭ ﻫﻮس ﺭﺍ ﻭﻯ ﻳﮑﻰ ﻣﻴﺪﺍﻧﺪ. = ﮐﻪ ﺍﻟﺒﺘﻪ ﻫﻤﻪ ﺍﻋﻤﺎﻝ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻳﮑﻰ ﻫﺴﺘﻨﺪ'ﻭﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩ میباشند.= ﮐﻪ ﺻﻔﺖ ﻣﻬﻢ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻏﻴﺒﻰ ﻭﺭﻭﺣﻰ ﻭﺣﺪﺕ هر گونه وجود ﻣﻴﺒﺎﺷ᥷= 4;. ﺍﺯﻧﻈﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻧﺴﺎﻥ'ﮐﻪ ﺗﻔﮑّﺮ ﻣﺎﺩﻯ ﻳﺎ ﻧﻴﻤﻪﻣﺎﺩﻯ ﺩﺍﺭﺩ' ﺗﻔﮑﻴﻚ ﻳﻚ ﺃﻣﺮ ﮐﻠّﻰ ﺑﺎﺟﺰﺍﻯ ﺁﻥ'ﻣﻔﻴﺪ ﻓﻬﻤ&= #65268;ﺪﻥ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﻫ&= #65252;ﻪ ﻗﻄﺮﻩﻫﺎﻯ ﺑﺎﺭﺍﻥ ﺩﺭ ﺩﺭﻳﺎ ﮐﻪ ﺭﺳﻴﺪﻧﺪ' ﻗﻄﺮ&= #65257; ﻣﺸﺨّﺼﻰ ﻧﻴﺴﺘﻨﺪ. ﻭﺗﻨ&= #65260;ﺎ ﻫﻤﺎﻥ ﺩﺭﻳﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻭ ﻫﺮﻣﻮﺟﻮﺩﻯ'ﺟ&#= 65194;ﺍ ﺍﺯ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﺤ&= #65174;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﻨﺘﺮﻝ ﻭ ﺗﺪﺑﻴﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ. ﭼﻮﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ'ﮐﻪ ﺑﺼﻮﺭﺕ (ﻫﻤﺰﺍﺩ) ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﺭؤﻳﺎﺋﻰ ﺍﻧﺴ= 5166;ﻥ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺧﻠﺎﺻﻪ ﻭﺟﻮﺩ ﺃﺯﻟﻰ ﺗﺎ ﮐﻨﻮﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﻭﺍﮐﻨﻮﻥ ﺍﻟﻬﻰ ﺷﺪﻩ'ﻫﻤﺎﻥ (ﻧﻄﻔﻪ ﺭﻭﺣﻰ) ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ ﮐﻪ = ﻭﺍﺭﺩ ﺭَﺣِﻢ ﻣﺎﺩرʌ= 63; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ &= #65251;ﺮﮒ ﺍﮐﻨﻮﻥ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﺍﺳﺖ' ﮐﻪ ﻣﺎﻧﻨﺪ ﻫﺮ ﺷﺒﻰ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﺭﺍ ﺑﮕﺮﺩﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﻭ ﻣﻄﻠﻮﺏ ﺭﻭﺡ ﻣﻴﺒﺮﺩ. ﻋﻤﻠﺎ پس از ﻣﺮﮒ ﻫﻔA= 174; ﻫﺰﺍﺭ ﺳﺎﻝ ﻃﻮﻝ ﮐﺸﻴﺪﻩ'ﮐﻪ ﻭﻗ&= #65174; ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ. ﺗﺎ ﻫﻤﭽﻨﺎﻥ ﺗﮑﺎﻣﻞ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 64400;ﻨﺪ' ﮐﻪ ﺑﺘﺠﻠّﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ. ﮐﻪ= ﺑﺎﺭ ﺩﻳﮕﺮﺗﺠﻠّﻴA= 166;ﺕ ﺷﻬﻮﺩﻯ ﻗﺒﻠﻰ ﺭﺍ ﻧﻴﺰ ﺗﺠﺪﻳﺪ ﻧﻤای= 83;. ﺷﻬﻮﺩ ﺭﺣﻤﺎﻥ ﻫﻔﺘﻤﻴﻦ ﻭ ﺷﻬ&= #65262;ﺩ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ'ﺷﻬﻮﺩ &= #65259;ﺸﺘﻢ ﺳﺎﻟﮑﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ' ﻫﺮ ﺭﻭﺯ ﻳﺎ (ﻳﻮﻡ ﻭ ﺍﻭﻡ) ﻭ ﺷﻬﻮﺩ ﺑﺸﺮﻯ'ﻫ&= #65198;ﻳﻚ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ ﻋﺮﺷ&#= 65264; ﺩﺍﺭﺩ. ﻭﻟﻰ ﺭﻭﺯﻫﺎﻯ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑﮕﻔﺘﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ است ﮐA= 258; ﻣﻴﮕﻮﻳﺪ ﻫﺮﺭﻭﺯ ﺁﻥ' ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ میباشد. ᤢ= 4;ﺶ ﺑﺎ ﻫﺸﺖ ﺷﻬﻮﺩ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ ﺭﻭﺡ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺍﻧﺘﻈﺎ&#= 65197; ﻋﺮﺷﻰ ﺩﺍﺭﺩ. ﮐ= ﻪ ﺑﺎﺯ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﺑﺎﻟﺎﺗﺮﻯ ﺑﺠﻬﺎﻥ'ﻭ ﻳﺎ ﻫﺮ ﮔﻮﺷﻪ ﺍﻳﻦ ﮐﻬﮑﺸﺎﻧﻬﺎ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮﺩ. ﻭﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5175;ﺮ ﻭ ﻋﻈﻴﻢ ﺗﺮ'ﻭ ﻋﻘﻠﻬﺎ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺮ ﺁﻧﻬﺎ'ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﻠﺎﻫ&#= 65262;ﺕ ﺍﻟﻠﻪ ﻭ ﺑﻨﻮﺭﺍﻟﺄﻧﻮ= 5165;ﺭ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167;' ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎﺕ ﻧﺎ&#= 65251;ﺤﺪﻭﺩ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﮐﻪ ﺗﺎﺯﻩ ﺧﺪﺍﻭﻧ&#= 65194; (ﺍﻟﻠﻪ) ﺃﻫﻮﺭﻣﺰﺩﺍ ﻳﺎ (ﺃﻫﻮ)ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﺑ&= #65268;ﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺩﺭﻋﻤّاء ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ ﻧﻴﺴﺖ. ﮐﻪ ﺧﻮﺩ= ﺧﺎﻟﻖ ﻭ ﺻﺎﺩﺭ ﮐﻨﻨﺪﻩ ﺍﻟﻠﻪ'ﻭ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ ﺯﻳﺮ ﻧﻈﺮ ﺍﻟﻠﻪ'ﺩﺭ ﺍﻧﻮﺍﻉ ﻭﺍﻓﺮﺍﺩ ﺁﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻧﻮﺍﻉ ﺑﺸﺮﻯ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ. <o:p></= o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>( ﻟﺎﭘﻰ) ﺍﺭﺍﺩﻩ ﺭﺍ ﻫﻤﺎﻥ ﻗﻀﺎﻭﺕ ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨ&= #65264; ﻋﻤﻞ ﺍﺭﺍﺩﻯ ﺁﻥ ﺍﺳﺖ' ﮐﻪ ﻓﮑﺮ ﺁﻧﺮﺍ ﺧﻮﺏ ﻭ ﻗﺎﺑﻞ ﺗﺤﻘّﻖ ﻭ ﻣﻔﻴﺪ ﺑﺪﺍﻧﺪ. = ﻭﺍﻳﻦ ﻗﻀﺎﻭﺕ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ' ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﻗ&= #65216;ﺎﻭﺕ ﺭﻭﺡ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻳﻚ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻭﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ' ﻫﻤﺎﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﻣﺴﻠّﻂ ﻭ ﺍﻣّﺎﺭﻩ ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ ﺁﻧﺎﻥﺎﺳﺖ. ﮐﻪ ﻓﮑﺮﻯ ﺭﺍ ﺑﻨﻔﻊ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ' ﮐﻪ ﻟﺬﺕ ﺁﻧﺮﺍ ﺑﺒﺮﻧﺪ ﻭ ﻗﻄﻌﺎ ﺑﺪﻧﺒﺎﻝ ﻫﺮ ﻟﺬﺗﻰ ﺭﻧﺞ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻭ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ ﭘﻰ ﺩﺍﺭﺩ. ﺯ= ;ﻳﺮﺍ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺷﺪﻩ' = ﻭﺻﺮﻑ ﺗﺤﻘّﻖ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻘﻮﻩ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻮﻟﺪﻯ ﺑﺎﻟﺎﺗﺮ ﻧﺸﺪ&#= 65257; ﺍﺳﺖ. ﺍﻳﻦ ﻗﻀﺎ= ﻭﺕ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'ﻭﻳﺎ ﺗﺤ&= #64401;ّﻢ ﻋﻘﺪﻩﻫﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺮﺍﻯ ﻳﻚ ﻓﮑﺮ ﻭ ﻫﻮس = ﺑﺎ ﺗﺤﺮﻳﻚ ﺧﺎﺭﺟﻰ' ﻭ ﻗﺒﻞ ﺍﺯ ﺭﺳﻴﺪﻥ ﺍﺣﺘﻤﺎﻟﻰ ﺳﻠﺴﻠﻪ ﺍﻓﮑﺎﺭ ﺍﻧﺘﺰ&#= 65165;عی اﺯ ﻓﮑﺮ ﺍﻭﻟﻴّﻪ ﺍﺳﺖ. &= #65261; ﻳﺎ ﺩﺭ ﺧﻠﺎﻝ ﺍﺟﺮﺍﻯ ﻳﻚ ﻓﮑ&= #65198;'ﮐﻪ ﺍﺣﺘﻤﺎﻟﺎ ﺗﺼﺤﻴﺢ ﻭﻳﺎ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻧﺼﺮﺍﻑ ﺩﺳﺖ ﺑﺪﻫﺪ. ﮐﻪ= ﺑﺮﺍﻯ ﺑﻌﺪ ﺍﺯ ﺍﺟﺮﺍﻯ ﻓﮑﺮ ﻭ ﺍﺭﺍﺩﻩ ﻣﺮﺍﻗﺒﻪ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻧﻈﺮﻳّﻪ ﺍﺩﺭﺍﮐﻰ'ﮐﻪ ﺍﺭﺍﺩﻩ ﺭﺍ ﺑﺎ ﻫﻮس ﻭ ﻗﻀﺎﻭﺕ ﻳﮑﻰ ﻣﻴﮑﻨﺪ'ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﮐﻪ ﻗﻀﺎﻭﺕ ﺷﺮﻁ ﻟ&= #65166;ﺯﻡ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﻫﺴﺖ'ﻭﻟﻰ ﺷﺮﻁ ﮐﺎﻓﻰ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ. ﭼﻮﻥ ﺩﺭ ﺗﺠﺮﺑ&= #65258; ﻋﻤﻠﺎ ﻣﻤﮑﻦ ﺍﺳﺖ'ﻗﻀﺎﻭﺕ ﺧﻮﺏ ﻭ ﺩﺭﺳﺘﻰ = ﺑﺎﺯ ﺍﻧﺠﺎﻡ ﻧﮕﻴﺮﺩ. ﮐﻪ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﺮﺩﻳﺪ ﻭ ﺗﺮس ﺍﺯ ﻋﮑس &= #65165;ﻟﻌﻤﻞ ﺟﺎﻣﻌﻪ'ﻭ ﻧﺪﺍﺷﺘﻦ ﻫﻤّﺖ ﺍﺩﺍﻣﻪ ﮐﺎﺭ'ﻳﺎﻗﺪﺭﺕ ﺩﻓﺎﻉ ﻋﻘﻠﻰ ﺍ&= #65199; ﻗﻀﺎﻭﺕ ﺧﻮﺩ'ﻭ ﻳﺎ ﻧﺪﺍﺷﺘﻦ ﺗﺠﺮﺑﻪ ﺍﺟﺮﺍﺋی ﻮﻳﺎ &#= 65155;ﻧﺪﮐی ﺘﺠﺮﺑﻪ'ﻣﺎﻧﻊ ﺍﺯ ﻗﻀﺎﻭﺕ ﻧﻬﺎﺋﻰ ﺩﺭﺳﺖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﭘ= س ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﻫﺮ ﮐﺎﺭﻯ ﺭﺍ ﺍﺯ ﺧﻮﺩ'ﻭ ﺍﺭﺍﺩﻩ ﺑﺮﺍﻯ ﻫﺮ ﮐﺎﺭﻯ'ﻳﺎ ﻗﻀﺎﻭﺕ ﺑﺮﺍﻯ اﺭﺍﺩﻩ ﮐﺮﺩﻥ ﻫﺮ ﮐﺎﺭﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺭﺍ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﺩﺭﭼﻨﺎﻥ ﺗﻔﮑّﺮﻯ ﻣﮕﺮ ﭘﻴﺮ ﮔﻔﺘﻪ ﺑﺎﺷﺪ'ﻭ ﻳﺎ ﺗﺄ= ﻳﻴﺪ ﭘﺮﺳﺶ ﺳﺎﻟﻚ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ. = ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﭘﺮﺳﺶ ﻫﻢ ﻧﻤﻰ ﮐﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺭﻩ ﻗﻀﺎﻭﺕ ﻭ ﺗﺤﻘّﻖ ﺍﻓﮑﺎﺭ ﺧﻮﺩ'ﮐﺎﺭﻫﺎﺋ&#= 65264; ﺭﺍ ﮐﻪ ﺧﻮﺏ ﻣﻴﺪﺍﻧﻨﺪ'ﺣﺘ&#= 65264; ﺍﮔﺮ ﻣﻨﺎﺳﺐ ﻭﻣﺼﻠﺤﺖ ﺻﺤﻨﻪ ﺧﺎﺭﺟﻰ ﻧﺒﺎﺷﺪ. ﭘس ﺳﻌﻰ ﻣﻴﮑﻨﺪ' ﮐﻪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﺯ ﺁﻥ ﻓﮑﺮ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﺧﻮﻳﺶ' ﺳﻄﻮﺡ ﺑﺮﺗﺮﻯ ﺭﺍ ﺑﺠﻮﻳﺪ. ﻭﻟﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﮐﻪ بسرﻋﺖ ﻗﻀﺎﻭʋ= 73; ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ ﺑﻬﻤﺎﻥ ﺭﺃﻯ ﺧﻮﺩ ﻧﻴﺰ ﻋﻤﻞ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ ﺗﻨﻬﺎ ﺁﻧﺮﺍ ﺧﻮﺏ ﻣﻴﺪﺍﻧﺪ. = ﻭﻟﻰ ﻣﺸﮑﻮﻙ ﺩﺭ ﺧﻮﺑﻰ ﺁﻥ ﺑﺪﺭﺟﺎﺗﻰ ﺍﺳﺖ. ﻭﻳﺎ ﺩﺭ ﻋﺰﻣﻰ ﺭﺍﺳﺦ ﺑﻌﻤﻞ می ﭙﺮﺩ= 5165;ﺯﺩ' ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺍﺭﺍﺩﻩ ﺧﻮ&= #65167; ﻣﻴﮕﻮﺋﻴﻢ. ﭘس &= #65165;ﺭﺍﺩﻩ ﺗﻨﻬﺎ ﻫﻤﺎﻥ ﻫﻮس ﻧﻴﺴﺖ ﮐﻪ ﺃﻣﺮﻯ ﺫﺍﺗﻰ ﺍ&= #65203;ﺖ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺟﺮﺃﺕ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ ﻭ ﻗﻤﺎﺭ ﻣﻴﮑﻨﻨﺪ ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺍﺣﺘﻤﺎﻝ ﺧﻮﺑﻰ ﺭﺍ ﺩﺭ ﻋﻤﻞ ﻭﺭﻳﺴک ﺒﻴﻚ ﮐﺎﺭی ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. &= #65261; ﺑﺮﺧﻰ ﺗﺎ ﺣﺼﻮﻝ ﻳﻘﻴﻦ ﻭ ﺍﻃﻤﻴﻨﺎﻥ'ﺩﺳ&#= 65174; ﺑﺎﺟﺮﺍﻯ ﻓﮑﺮﻯ ﻧﻤﻰ ﺯﻧﻨﺪ. ﻭ ﺍﺭﺍﺩﻩ ﺿﻌﻴﻒ ﻳﺎ ﻣﺸﮑﻮﻙ ﻳﺎ ﻣﺸﺮﻭﻁ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'ﺍﻳﻦ &= #65251;ﺮﺍﺗﺐ ﻣﻘﺎﻭﻣﺖ ﺍﺭﺍﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺷ= ﺮﻁ ﻋﻘﻞ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻣﺤﺼﻮﻝ ﻧﻬﺎﺋﻰ ﭼﻪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﻣﻌﻴﺎﺭ ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ. = ﺍﺯ ﻃﺮﻓﻰ ﺍﺭﺍﺩﻩ ﺑﺎ ﻫﻮش ﻭ ﺩﻳﮕﺮ ﻋﻤﻠﻴّﺎﺕ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ'ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﻫﻮﺵ ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻏﻴﺮ ﺳﺎﻟﻚ'ﻋﺎﻣﻞ ﺿﻌﻒ ﺍﺭﺍﺩﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﺯ= ﻳﺮﺍ ﺁﮔﺎﻫﻰ ﻭﺣﺎﻓﻈﻪ ﻭﮐﻠﻴّﻪ ﻋﻮﺍﻣﻞ ﺫﻫﻨﻰ' ﻇﺎﻫﺮﺍ ﻫﺮﻳﻚ ﻏﻴﺮ ﺍﺯﻳﮑﺪﻳﮕﺮ ﺑﻮﺩﻩ'ﻭﻟﻰ ﺩﺭ ﻋﻤﻞ ﻭﺣﺪﺕﻭﺟ&#= 65262;ﺩ ﻭﻳﮕﺎﻧﮕﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﻳﻚ ﺃﻣﺮ ﺍﺳﺖ ﮐﻪ ﺍﺳﺎﻣﻰ ﻣﺘﻌﺪﺩ ﺩﺍﺭﺩ. = ﻭ ﻟﺬﺍ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﭼﻪ ﺩﺭ ﺭ= ﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﺑﺎﺷﺪ' ﻭ ﻳﺎ ﺩﺭ ﺭﻭح اﻟﻬﻰ ﺷﺪﻩ ﮐﺎﻣﻠﺎﻥ'ﮐﻪ ﺑﻴﺮﻭﻥ از ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺍ&= #65255;ﺴﺎﻥ'ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ &= #65261;ﺟﻮﺩ ﻣﺎﺩﻯ ﺗﻦ ﺍﻧﺴﺎﻥ است ﮐA= 258; ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺑﺠﺎﻯ ﺩﻳﺪﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭ ﺭﻭﺣﻰ'ﺑﺎ ﭼﺸﻢ ﻧﺎﺑﻴﻨﺎ ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ'ﺁﻧﭽﻪ ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﻗﻀﺎﻭﺗﻬﺎ ﻭ ﻓﻬﻢ ﻭ ﺑﺮﺩﺍﺷ&= #65176;ﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺩ= ﺍﺳﺘﺎﻥ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ ﺍﺳﺖ ﮐﻪ ﻧﺎﺑﻴﻨﺎﻳﺎﻥ ﻫﺮ ﻳﻚ ﺑﺎﺩﺳﺘﻤﺎﻟﻰ ﺑﻴﻚ ﻗﺴﻤﺖ ﺍﺯ ﺗﻦ ﻓﻴﻞ'ﺗﻮﺻﻴﻒ ﻣﻐﺎﻳﺮ ﺩﻳﮕﺮﻯ ﻣﻴﮑﻨ&#= 65194;. ﭘس ﺍﺭﺍﺩﻩ و ﻧﻪ ﻫﻮس ﺗﻨﻬﺎ ﺍﺳﺖ'ﻭ ﻧﻪ ﺑﺎ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﺑ= ﺘﻨﻬﺎﺋﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﺎ ﻋﺎﻟﻢ ﺑﻰ ﻋﻤﻞ ﺯﻳﺎﺩ ﻣﻰ ﺑﻴﻨﻴﻢ. ﮐﻪ ﺗﺮﺳﻮ ﻭ ﺷﮑّﺎﻙ ﻭ ﻣﺤﺘﺎﻁ ﮐﺎﺮ ﻭ ﺩﻧﻴﺎ ﻃﻠﺐ ﻭ ﺭﺍﺣﺖ ﻃﻠبی ﺩﺍﺭﻧﺪ. پس ﺑﻬ&#= 65252;ﺎﻥ ﺩﺭﺟﺎﺕ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﺩﻝ ﺧﻮﺵ ﻫﺴﺘﻨﺪ ﮐﻪ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﻴﻞ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺩﺭ ﺳﻄﺢ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ اﻭﻟﻴﺎ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﭘس ( ﻧﺎﺧﻮﺍﺳﺘﻪ ﻣ&#= 65268;ﻞ ﻧﺪﺍﻧﺴﺘﻪ) ﺑﻘﻬﻘﺮﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻘﻴﺮ ﺍﻧﻮﺍﻉ ﺩﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺮﺧﻠﺎﻑ ﺍﻧﺘﻈﺎﺭ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﻣﺎﺩﻯ ﻭﺗﮑﻨﻴﮑﻰ'ﻭ ﺣﺘﻰ ﻓﻠﺴﻔﻰ ﻭ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ' ﺑﺎﻋث ﻣﺰﻳﺪ ﻗ&#= 65194;ﺭﺕ ﻃﻠﺒﻰ'ﻭ ﺍﺭﺍﺩﻩ ﻗﺪﺭﺕ ﺟﻮﺋﻰ ﺍﻧﺴﺎﻥ ﻋﺎﻟﻢ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻣﺘﻌ&#= 65248;ّﻢ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺗﮑﺒّﺮ ﺍﺳﺘﺎ= 5193;ﺍﻥ ﺩﺍﻧﺸﮕﺎﻩ ﻫﺎ ﻧﻤﻮﻧﻪ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﺍﺯ ﻃﺮﻓﻰ ﻋﻠﻢ ﻧﻈﺮﻯ ﻭﺳﺎﺋﻞ ﺍﺟﺮﺍﺋﻰ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻋﻠﻤﻰ ﺩﺍﺋﻢ ﻧﺸﺎﻥ ﻧﻤﻴﺪﻫﻨﺪ ﻭﻟﻰ ﺑﮑﺎﺭ ﺑﺴﺘﻦ ﻭﺳﺎﺋﻞ ﺗﺤﻘّﻖ ﺍﺭﺍﺩ= 5257; ﺃﻣﺮ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﮐﻪ ﻣﻮﺿﻮﻉ ﺑﺸﺎﻳ&#= 65204;ﺘﮕﻰ ﻫﺎﻯ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺍﺳﺖ. ﮐﻪ ﺁﻧﺮﺍ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒﻠﻰ ﻫﺮ ﮐﺎﺭﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﻭ ﺁﻳﺎ ﺁﻧﺮﺍ ﺑﻘﺼﺪ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭﺷ&#= 65260;ﻮﺩ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ'ﻭﻳﺎ&#= 65193;ﺭ ﮐﺴﺐ ﻣﺎﻝ ﻭ ﻟﺬﺕ ﻭ ﻣﻘﺎﻡ ﻣﺎﺩﻯ ﻭﺍﺟﺘﻤﺎﻋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﮑﻬﺎA= 263; ﺗﮑﻨﻴﻚ ﻭ ﻋﺎﺩﺍﺕ ﺩﺭﺍﻣﻮﺭ ﻧﻔﺴ&#= 65166;ﻧﻰ'ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﺎﺭﺯﺷﻬﺎﻯ ﺧﻴﺮ ﻭ ﺷﺮ' ﻭ ﺍﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﮐﺴﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﮐﻪ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺍﺯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ ﻭ ﺣﺘﻰ ﺩﺭﺳﺮﺍﺳﺮ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩﺭ ﻫﻤّﺖ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺩﺭﺳﻠﻮﻙ' ﻭ ﻳﺎ ﮐﻮﺷﺶ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﮐﺎﺭﻯ' ﮐﻪ ﺍﮔﺮ ﻣﻔﻴﺪ ﻣﺎﻝ ﻭ ﻟﺬﺕﻫﻢ ﺑﺎﺷﺪ' ﻫﻤﺎﻥ ﺧﻴﺮ ﻣﻮ&= #65197;ﺩ ﻧﻈﺮ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻦ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ'ﮐﻪ ﺑﻴﻦ ﺍﺭﺍﺩﻩ ﻭ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﻓﺎﺻﻠﻪ ﻫﺴﺖ. ﮐ= ﻪ ﺁﻳﺎ ﺍﺭﺍﺩﻩ ﺩﺭ ﺧﺪﻣﺖ ﻋﻠﻢ ﺑﺎﺷﺪ'ﻳﺎ ﻋﻠﻢ ﺩﺭ ﺧﺪﻣﺖ ﺍﺭﺍﺩﻩ ﺧﻴﺮ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ 'ﻭﻳﺎ ﺑﺮﺍﻯ ﮐس&= #1576; ﭘﻮﻝ ﺑﺎﺷﺪ' ﻳﺎ ﭘﻮﻝ ﺑﺮﺍﻯ ﮐﺴﺐ ﺧﻴﺮ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺯ ﺻﻔﺎﺕ ﻋﻠﻢ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ' ﮐﻪ ﺑﺮﺧﻠﺎﻑ ﺍﺭﺍﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﺍﻧﺴﺎﻥ'ﻭ ﺑﺮﺧ&= #65248;ﺎﻑ ﻣﻴﻞ ﻭ ﺍﻫﺪﺍﻑ ﺍﻧﺴﺎﻧﻰ ﺭﺍ'ﺗﮑﺎﻣﻞ ﺧﻮ&= #65193;ﺭﺍ ﻃﻰ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﭘﻴﺸﺮﻓﺖ ﻋﻠﻢ &= #65165;ﻧﺴﺎﻥﺮﺍ ﮐﻤﻚ ﺩﺭ ﻭﺻﻮﻝ ﺑﻤﺮﺍﺗﺐﺍﻟﻬ= 5264; ﻧﮑﻨﺪ'ﭘس ﻫﻢ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮﺍ ﻋﺎﻟﻢ ﻭ ﻫﻢ ﭘﻴﺮﻭﺍﻥ ﻋﻠﻤﺎ ﺭﺍ ﺑﻨﻴﺴﺘﻰ ﻣﻴﺒﺮﺩ. ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺭﻭﺯﻯ ﻋﻠﻢ ﺑﺎ = ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ'ﺟﻬﺎﻥ ﺑﺎ ﻫﻤﺎﻥ ﻋﻠﻤﺎ ﺭﺍ ﺑﻨﻴﺴﺘﻰ ﻣﻴﮑﺸﺎﻧﺪ. ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴﺰ ﻧﺎﺑﻮﺩ ﻣﻴﺸﻮﻧﺪ. ﮐﺎﺭ&= #65263; ﮐﻪ ﺩﺍﻧﺶ ﺃﺗﻤﻰ ﮐﺮﺩﻩ. ﺗ= ﺎ ﺗﺤﻘﻴﻘﺎﺕ ﺩﺭ ﻣﻮﺿﻮﻋﺎﺕ ﺟﺪﻳﺪ ﺷﻴﻤﻴﺎﺋﻰ' ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﺻﻨﻌﺖ ﺭﺍ ﺩﺭ ﺑ= ﺮﺩ ﺩﻭﺭ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ. ﺗﮑﺎﻣ&= #65246; ﻋﻠﻢ ﻃﺒﻴﻌﻰ'ﻭ ﺗﮑﺎﻣﻞ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺑﮕﻔﺘﻪ ﺩﺍﺭﻭﻳﻦ' ﺑﺎﺯ ﺃﻣﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺍﻧﺴﺎﻧﻬﺎ' ﻋﻘﻠﻰ ﻭ ﻟﺪﻧّﻰ ﻭ ﺭﻭﺣﻰ'ﻭﺩﺭ ﺗﺪ&= #65169;ﻴﺮ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﺗﺪﺑﻴﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﺃﻣﺮﻯ ﻏﻴﺮ ﻃﺒﻴﻌﻰ' ﻭ ﺑﺴﺘﻪ ﺑﺎﺭﺍﺩﻩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﻣﺠﺮﻳﺎﻥ ﻫﻮﺳﻬﺎﻯ ﻃﺒﻴﻌﻰ ﻭ ﻳﺎ ﻓﻄﺮﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻧﺘﻴﺠﻪ ﻣﻴﮕﻴﺮﻳم ﺒﺤ= 579; ﺍﺭﺍﺩﻩ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺍﺳﺖ. ﻭ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺑﺮﺗﺮﻳﻦ ﺍﺭﺍﺩﻩﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﺧﻮﺩﺳﺮﺍﻧﻪ' ﺍﺭﺍﺩﻩ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﻭ ﺍﺩﺍﺭﻩ ﮐﺎﻣﻠﺎﻥ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>ﺍﺭﺍﺩﻩ= 5165;ﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺃﺑﺪﻳّﺖ ﺃﻧﺪﻳﺸﻪ ﺩﺭﺳﺘﻰ ﺩﺭﺍﻣﻮﺭ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65193;ﺭ ﺍﺭﺍﺩﻩ ﻋﻘﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﻭ ﺩﺭ ﺩﻭﺭﻩ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ'ﺭﺍﻩ ﺩﺭﺳﺖ ﺭﺳﺎﻧﻨ&#= 65194;ﻩ ﺑﺂﻳﻨﺪﻩ ﺑﻬﺘﺮ ﻭ ﺑﻬﺸﺖ ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻫﺪﺍﻳﺖ ﺷﻮﻧﺪ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﻳﮑﻰ ﺍﺯ ﺟﺎﻟﺒﺘﺮﻳﻦ ﻗﺪﺭﺗﻬﺎﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻮﻫﺒﺖ ﺍﻧﺴﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ ﮔﺮﭼﻪ ﭘﺎ&= #65193;ﺍﺵ ﺑﻴﺶ ﺍﺯ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'ﻭﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻭﺣﺘﻰ ﮐﺴﺐ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺑﺎ ﻭﻟﺎﻳت هاﻯ ﺳﻠﻮﮐﻰ' ﺑﺎ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺁﺧﺮ ﺧﻮﺩ(ﻋﻬﺪ ﺍﻟﺴﺘﻰ) ﺩﺍﺭﺩ.= ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﻣﺠﺪ&= #65193; ﺑﻌﺪﻯ ﻭﺑﻬﺘﺮ &= #65169;ﺎ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴّﺪ ﺍﻧﺴﺎ= 5255;ﻰ ﺻﺎﺣﺐ ﻫﻤﺎﻥ ﺗﺠﻠّﻰ ﻧﻮﺭ ﺷﻬﻮﺩﻯ' ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩﻩ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #64400;ﻪ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﺁﺧﺮ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺳﺪ ﮐﻪ ﻣﺪﺭﻙ ﭘﺎﻳﺎﻥ ﺗﮑﺎﻣ&#= 65246; ﻭﺍﺟﺐ ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺭﻭﺡ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺳ= ﺎﻟﻚ ﭘس ﺍﺯ ﭘﻨﺞ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻗﺒﻞ ﺍﺯ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;' ﺩﺭ ﺩﻳﺎﻧﺘﻬﺎﻯ ﻭﺩﺍﻧﺘﺎ ﻭ ﻣﻴﺘﺮﺍ ﻭ ﺑﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ'ﮐﻪ ﺗﺠﺪﻳﺪ ﺳﻠﻮﻙ &= #65207;ﺪ'ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ' ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﺑﺎ ﻭﻟﺎ&= #65267;ﺖ ﻣﺤﻤﺪ ﺑﺮﺳﺪ' ﻭ ﺭﻭﺡ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎل ﺒﻌﺪﺭﺍ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﮐﻨﻮﻥ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺳ= ﻠﻮﮐﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣﻴﺮﺳﻨﺪ ﻭﺍﺣﺘﻤﺎﻟﺎ ﻭﺑﻨﺴﺒﺖ ﺃﻧﺪﮐﻰ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻗﺎﺋ&#= 65250;'ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﻧﺪ'ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺯﻧﺪﻩ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ. ﻭﭼﻨ&= #65194; ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭﻣﻘﺎ&= #65249; ﻧﺒﻮﺕ ﻭ ﻗﺪﺭﺕ ﮐﺴﺐ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺗﻨﺒّؤﺍﺕ ﺍﻟﻬﺎﻣﻰ ﻧﺎﻣﺤﺪﻭﺩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺁﻧ= ﻬﺎ ﺭﺍ(ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ) ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺑﺎﺯ ﺍﻳﻦ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; </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 ﻧﻔﺮﻫﻤﻴﺸﻪ ﺩﺭ ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = که ﺑﺎﺯ ﻫﻢ ﺩﺭﺍﻳﻦ ﺩﺍﺩﻩ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎﻣﻰ ﻭ ﻟﺪﻧّﻰ ﺧﻮﺩ'ﺑ&#= 65166;ﻫﻢ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 175;ﻔﺎﻭﺕ ﺩﺍﺭﻧﺪ' ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮو متفاوت ﺑﮑﻨﻨ= ﺪ. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻫﺪﺍﻳﺖ ﮐﺮﺩﻩ' ﻭﺫﺧﻴﺮﻩ ﺁﺧﺮ&#= 65173; ﺑﻴﺸﺘﺮﻯ برا®= 0; خود ﺭﺍ ﻓﺮﺍﻫA= 250; ﮐﻨﻨﺪ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺑﺎﻋﻘﻞ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ' ﺑﺘﻮ&= #65165;ﻧﻨﺪ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ &= #65255;ﻮﺭ ﺭﺣﻤﺎﻥ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65169;ﺮﺳﻨﺪ. ﻭﻳﺎ ﺑﺎ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ گرﺩﻧA= 194;. ﮐﻪ ﻧﺎﻡ ﻭ ﺻﻔﺎﺕ ﺍﻭﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ'ﮐ&#= 65258; ﻣﻬﺪﻯ ﺷﺎﻫﺪ ﻋﺮﺵ ﺍﻭ ﺧﻮﺍﻫ&= #65194; ﮔﻔﺖ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻣﺤﻤﺪ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺍﺯ ﻧﺎﻡ ﺭﺏّ ﺭﺣﻤﺎﻥ ﮔﻔﺖ' ﮐﻪ ﻣﺴﻴﺢ ﻫﻢ ﻧﻤﻴﺪﺍﻧﺴﺖ. ﻭ&= #65251;ﺴﻴﺢ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﻧﺎﻡ ﺭﺏّ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﮔﻔﺖ' ﮐﻪ ﮐﺴﻰ ﻧ= ;ﻤﻴﺪﺍﻧﺴﺖ. ﮔﺮﭼﻪ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻯ ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺍ&= #65203;ﺎﻣﻰ ﺩﻳﮕﺮﻯ ﺩﺍﺷﺘﻪﺍﻧﺪ. ﻣ&= #65204;ﻠﻤﺎﻧﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ ﺩﺭ ﺍﻧﺠﻴﻞ ﻧﺎﻡ ﻣ&= #65188;ﻤﺪ ﺁﻣﺪﻩ'ﮐﻪ ﺑﺼﻮﺭﺕ ﻧﺎﻡ ﺩﻳﮕﺮﻯ'ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﺗﺎﺯﻩ ﻣﺴﻴﺢ ﺑ&= #65262;ﺩﻩ ﮐﻪ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﺑ&= #65166; ﺗﻮﻓﻴﻖ ﻣﺤﻤﺪ ﺩﺭ ﮐﺸﻒ ﻧﻮﺭ ﻗﺎﺋﻢ' ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺼﻄﻔﻮﻯ ﺷﺪ. ﮐ= ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﭘﻴ&#= 65198;ﻭﺍﻥ ﺳﺎﻟﻚ ﺧﻮﺩ ﺭﺍ'ﺑﺨﺪﺍﻯ ﺧﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﺪ. ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ ﻭﺍﺟﺐ ﺑﺨﺪﺍﻯ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔﺒﺮﻳﺎﻝ ﺟﺒﺮﺋﻴﻞ ﺑﺮﺳﺎﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻫﻤﻴّﺖ ﻧﻘﺶ ﺍﺭﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩﻯ ﺍﻭ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺍﺭﺍﺩﻩ ﺧﻴﺮ ﺧﻮﺩ ﻭﺩﻳﮕﺮﺍ&#= 65253; ﻧﻴﺰ ﻫﺴﺖ. ﻭﺳﺎ= ﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺭﺍﺩﻩ &= #65191;ﻴّﺮﻩ را ﺩﺍﺭﻧﺪ. ﻭﻟ&#= 65264; ﺩﻳﮕﺮﺍﻥ ﻏﻴﺮ ﺳﺎﻟﻚ'ﮐﻪ ﺟﺰ ﺳﻮﺯﺍﻧﺪﻥ ﮐﺮﺍﻣﺎﺕ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺑﺎﻟﻔﻌ= 5246; ﺧﻮﺩ ﮐﺎﺭﻯ ﻧﻤﻰ ﮐﻨﻨﺪ. ﻭ ﻟﺬﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺁﻧﺎ&#= 65253;' ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻧﻄﻔﻪ ﻣﺎﻧﺪﻩ'ﻭﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺳﺮﻣﺎﻳﻪﺍﻯ ﺒﻌﻨﻮﺍﻥ ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨ&#= 65194;ﻩ ﺑﻬﺘﺮﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ ﺑﺴﺘﻪ ﺑﺒﻘﻴّ= 5258; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ' ﺩﺭ ﻳﻚ ﺣﻴﻮﺍﻥ = ﺩﺍﺭﺍﻯ ﻫﻤﻴﻦ ﻣﻘﺪﺍﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ' ﻣﺘﻮﻟﺪ ﺟﻬﺎﻥ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ. ﻭﺩ&= #65261;ﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ' ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺮ&#= 65203;ﺎﻧﻨﺪ. ﮐﻪ ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺸﺮﻯ ﻭ ﺣﺘﻰ ﺣﻴﻮﺍﻧﻰ ﻭ ﻫﺮﻳﻚ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ'ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﻨﻮﺭ ﻗﺎﺋﻢ'ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ. ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳ&= #65174;. ﺍﻳﻦ (ﻧﻴﺮﻭﻯ ﺍﺭﺍﺩﻩ)ﺑﺮﺍﻯ &= #65165;ﻳﻦ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ'ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻗﺪﺭﺕ ﺩﻳﮕﺮﻯ'ﺟﺰ ﻗﺪﺭﺕ ﺭﻭﺣﻰ ﻭﻣﻌﻨﻮﻯ ﻧﻴﺴﺖ. ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﻘﺪﺭﺕ ﻭﻣﻘﺎﻡ ﺑﺮﺗﺮﻯ ﺗﺒﺪﻳ&#= 65246; ﻧﻤﺎﻳﺪ. ﻭ ﺍﻟّﺎ ﻗﺪﺭﺗﻬ= 5166;ﻯ ﻣﺎﺩﻯﻮ ﺗﺒﺪﻳﻞ ﺍﻧﺮﮊ&#= 65263; ﻓﺮﺍﻭﺍﻥ ﺪﺍﺭﻧﺪ. ﻭ ﺍﻳﻦ ﺗﺒﺪﻳﻞ ﺩﺭ ﻭﺟﻮﺩ ﺟﺪﻳﺪ ﺟﺴﻤﻰ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻟﻬﻰ ﺷﺪﻩ'ﺩﺭ ﻫﻤﺰﺍﺩ ﻣﻌﺎﺩﻝ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺁﺧﺮﻳﻦ &= #65207;ﻬﻮﺩ ﺧﻮﺩ' ﻋﻤﻠﺎ ﺩﺭﺟﻬﺎﻥ ﺍﻟﻬﻰ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﻃ= ﺒﻘﻪ ﺑﻨﺪﻯ ﻭ ﺗﻔﮑﻴﮑﻬﺎﻯ ﻣﺎ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ'ﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﺍﻣﮑﺎﻥ ﻓﻬﻢ ﻭﺗﺼﻮﺭﻯ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻏﻴﺒﻰ ﻭ ﻣﻠﮑﻮﺗﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺑ= ﻰ ﻧﻬﺎﻳﺖ ﻋﻮﺍﻟﻢ ﺟﺒﺮﻭﺗﻰ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭﺟﻮﺩﻯ ﺗﺸﮑﻴﻞ ﺷﺪﻩﺍﺳﺖ. ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺭﻭﺣﻰ ﺑﻨﻬﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺑﺮ&= #65203;ﺪ' ﮐﻪ ﻟﺎﺍﻫﻮﺕ ﺧ&= #65194;ﺍﻭﻧﺪ (ﺃﻫﻮ ﻭ ﺍﻟﻠﻪ) ﻣﻴﮕﻮﺋﻴﻢ. ﺑﺎ&= #65199; ﺑﻤﻌﻨﻰ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫﻨﻮﺯ ﺑﺨﺪﺍﻭﻧﺪ (ﻫﻮ)ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﺭﺳﻴﺪﻩ &= #65255;ﺸﺪﻩ ﺍﺳﺖ. ﮐﻪ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ ( ﻫﺎﻫﻮﺕ)ﻋﻤّا= 69;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭ ﻋﺎﻟﻢ(ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ) ﺩﺭ ﺍﺳﻢ (ﺍﻟﺒﺎﻃﻦ ﻭ ﺍﻟﺨﺎﺭﺝ) ﻣﻴﮕﻮﺋﻴﻢ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﮑﺎﻣﻞ ﺫﺍﺗﻴّﺎﺕ' ﺑﺼﻮﺭﺕ ﺍﺧﻠﺎﻗﻴّﺎﺕ ﺗﺎﺯﻩ ﺷﺎﻫﺪﺍ&#= 65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﺴﺘﻨﺪ ﻋﻤﻠﺎ ﺍﺯ ﮔﻮﻧﻪ ﺗﮑﺎ&= #65251;ﻠﺎﺕ ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺯﻣﻴﻨﻪ ﺳﺎﺯﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ'ﺑﺮﺍﻯ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻌﻠﻴﻢ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﺍﺯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺗﻔﺎﻭﺕ ﺍﻳﻦ ﺍ&= #65251;ﺘﻴﺎﺯﺍﺕ ﻧﺎﻣﺴﺎﻭﻯ ﺑﻴﻦ ﮐﺎﻣﻠﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺍﺯ (ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&= #65248;ﻰ) ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ'&= #65169;ﺮﺣﺴﺐ ﻧﻴﺎﺯ ﺧﻮﺩ ﺍﻭﻟﻴﺎ'ﻭﻳﺎ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬ&#= 65166;ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻬﺎﻣ= 5166;ﺕ ﻋﻘﻠﻰ ﺩﺭ ﺑﻴﺪﺍﺭﻯ'ﻭﻳﺎ ﺗﻌﻠﻴﻤﺎﺕ ﺭؤ= 5267;ﺎﺋﻰ ﺩﺭ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺁﺧﺮﺕ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ' ﺗﻔﺎﻭﺗﻬﺎﺋﻰ ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ ﻭﺑﺎ ﻓﻬﻢ ﺑﻴﺸ&= #65176;ﺮ ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ'ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﺣﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ. ﻭ= ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺍﻧﻮ&= #65165;ﻉ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ ﻋﻘﻠﻬﺎﻯ ﻋﻈﻴﻤﺘﺮ ﺍﻟﻬ&#= 65264; ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨ&= #65194;. ﻭ ﭘﺎﻳﺎﻧﻰ ﻫﻢ ﺑﺮﺍﻯ ﺁﻥ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫﺮ ﺃﻣﺮﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻧ&#= 65268;ﺰ' ﻣﺤﺪﻭﺩ (ﮐﻤّﻰ) = ﻧﻤﻴﺒﺎﺷﺪ. ﻭ ﺣﺘﻰ ﻣﺤﺪﻭﺩ&= #65267;ّﺘﻬﺎﻯ(ﮐﻴﻔA= 264;) ﻧﻴﺰ ﻧﺪﺍﺭﺩ. ﮐ= ﻪ ﭘس ﺍﺯ ﻫﺮ ﮐﻴﻔﻴّﺘﻰ ﮐﻴﻔﻴّﺖﻫﺎﻯ ﻋﻈﻴﻤﺘﺮ ﻫﺴﺖ. = <span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-spacerun:yes'> </span>ﻋﻘﻴﺪ= 5257; ﻋﻤﻮﻣﻰ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ' ﮐﻪ ﺩﺭ ﺗﺠﺮﺑﻪ ﺳﻄﺤﻰ ﻭ ﺗﺄﻳﻴﺪ ﻓﻠﺎﺳ&#= 65236;ﻪ' ﺍﺭﺍﺩﻩ ﻫﻤﺎﻥ(ﻗﺪﺭﺕ ﻣﻄﻠﻖ)ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ ﺍﺳﺖ. ﮐ= ﻪ ﺍﺯ ﺗﺤﺮﻳﻚ ﻃﺒﻴﻌﻰ ﺧﺎﺭﺟﻰ'ﺑﺎ ﺗﺤﺮﻳﻚ ﺩﺍﺧﻠ&#= 65264;ﻋﻘﻞ ﻣﺎﺩﻯ ﻭﻫﻮﺵ ﻭﺭﻭﺍﻥ'ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪﻩ ﻫﺎ ﺑﺎﺷﺪ'ﺍﺭﺍﺩﻩ&#= 65165;ﻯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪﺍﮔﺮ ﭼﻨﻴﻦ ﺁﺯﺍﺩﻯ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻗﻌﺎ ﺩﺭ ﮐﺎﺭ ﺑﻮﺩ. ﺗﻨﻬ= ﺎ ﺩﺭ ﻣﻮﺭﺩ ﻗﻬﻘﺮﺍ ﺑﺮﺩﻥ ﺭﻭﺍﻥ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭ ﻧﻪ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ ﻣﻘﺎﻡ ﺭﻭﺣﻰ'ﻭ ﮐﺴﺐ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ. ﺍﮔﺮﺗﺠ&= #65198;ﺑﻪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ'ﺍﺭﺍﺩ&#= 65257; ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﻣ&= #65220;ﻠﻖ ﺍﺳﺖ' ﺗﻨﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻟﻬﻰ ﻫ&#= 65252;ﻪ ﺳﺎﻟﮑﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺍﺭﺍﺩﻩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ'ﮐﻪ ﺩﺍﺭﺍﻯ ﻗﺪﺭﺕ ﺍﺭﺍﺩﻯ ﺑﻴﺸﺘﺮ ﻫﺴﺘﻨﺪ'ﺧﻮﺩ ﺿﻤﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﺁﺧ&= #65198;ﻳﻦ ﺗﻮﺿﻴﺢ ﻋﻘﻴﺪﻩ ﻋﻤﻮﻣﻰ ﻓﻠﺴﻔﻰ ﻫﻤﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ(ﭼﻮ&#= 65253; ﻣﻴﺨﻮﺍﻫﻴﻢ) ﻭ ﺩﻟﻴﻞ ﻭ ﻋﻠّﺖ ﺑﺮﺗﺮﻯ ﺑﺮ ﺧﻮﺍﺳﺘﻪ ﺧﻮﺩ &= #65255;ﻤﻴﺪﺍﻧﻨﺪ. ﻟﺬﺍ ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﺭﺍ ﻣﻨﮑﺮ ﻣﻴﺒﺎﺷﻨﺪ. ﭼﻮ&= #65253; ﻣﻴﺨﻮﺍﻫﻨﺪ ﻭﻣﺎ ﻣﻴﺨﻮﺍﻫﻴﻢ'ﭘ&#= 1587; ﺗﮑﺎﻣﻞ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺨﻮﺍﻫﻴﻢ. ﺍ&= #65251;ﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﮐﻪ ﻧﺨﻮﺍﻫﻴﻢ' ﺑﺪ&= #65261;ﻥ ﻳﺎﺩﻯ ﺍﺯ ﻋﻠﻞ ﺑﺮﺗﺮ'ﺧﻮﺍﺳﺘ&#= 65258; ﻣﺎ ﻋﻤﻠﺎ ﻫﻤﺎ&= #65253; ﻧﺰﻭﻝ ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺧﻮﺩﺳﺮ ﻭ ﺳﺮﮐﺶ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻋﺎﻗ&#= 65248;ﺘﺮ ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ. = ﺑﻠﮑﻪ ﺧﻮﺍﺳﺘﻪ ﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯﺎﻧ&#= 65204;ﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺤﺎﻝ ﭼﺮﻳﺪﻥ ﺧﻮﺩ ﺩﺭ ﻣﺮﺗﻊ ﺯﻧﺪﮔی ﻨﻮﻋی = 575;ﺩﺍﻣﻪ ﺑﺪﻫﺪ. ﻭ ﻳﺎ ﺩﻭﺭ ﺧﻮﺩ ﭼﺮﺧ&= #65268;ﺪﻥ'ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭ ﺣﺎﻝ ﺳﺮﺍﺯﻳﺮ ﺭﻓﺘﻦ ﻧﻴﺰ ﻫﺴﺖ. ﻭ ﺩﻗﻴﻘﺎ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﮐﻪ ﻣﻠﮑﺎﺕ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺗث&#= 1576;یت ﺷﺪﻩ ﻭﻧﻴﺮﻭﻣﻨﺪ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ' ﻋﻤﻠﺎ ﺻﺎﺣﺐ ﺍﺭﺍﺩﻩ ﻫﺴﺘﻨﺪ. ﭼﻪﺭﺳ&= #65194; ﮐﻪ ﻣﺤﺮﮐﻬﺎﻯ ﺧﺎﺭﺝ ﺍﺯ ﺗﻦ ﺍ= ﻧﺴﺎﻥ'ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﻰ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ'ﺍﺯ ﻋﻮﺍﻣﻞ ﺗﺼﻤﻴ&#= 65250; ﻭ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ. = ﭼﻪ ﺭﺳﺪ ﺑﺨﻮﺍﺳﺖ ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'ﮐﻪ ﺍﻫﺪﺍﻑ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ' ﻭ ﺗﮑﺎ= ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﺯ ﻋﻮﺍﻣﻞ ﺗﺼﻤﻴ&#= 65250; ﮔﻴﺮﻯ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭﻳﺎ ﺑﻰ ﺃثر ﻣﻴﻤﺎﻧﻨﺪ. ﺯﻳ&= #65198;ﺍ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺣﻖ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ'ﺩﺭ ﺑﻬﺸﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺤﺘﺮﻡ ﻣﻴﺪﺍﻧﺪ. ﻭﻟﻰ ﻫﺪﻑ ﺧﻮﺩﺭﺍ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺩﻧﺒﺎﻝ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﺗﺎ ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﺑ&= #65204;ﻮﻯ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﭘﻴﺶ ﺑﺮﻭﻧﺪ. ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺧﻮﺍﺳﺘﻴﻢ ﭘس ﺍﺭﺍﺩﻩ ﮐﺮﺩﻳ&#= 65250;. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺟﺰ ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻗﻬﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺭﻭﺍﻥ ﻧﻘﺸﻰ ﻧﺪﺍﺭﺩ. ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﻪ ﺣﺘﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻋﻘﺐ ﺭﻭﻯ'ﻭﺗﻀﻌﻴﻒ ﺩﺭ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭﺫﻫﻨﻰ'ﻭ ﺣﺘﻰ ﺣﺮﮐﺎﺕ ﺗﻦ ﻭ ﻋﻤﻖ ﻭﺍﺭﺯﺵ ﺭﺍﺑﻄﻪ ﻫﺎﻯ ﻣﻨﻄﻘﻰ ﮔﻔﺘﺎﺭﻯ ﻮﺭﻓﺘﺎﺭﻯ که ﺩﺭ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺳﺮ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻳﻨﺎﻥ ﺧﻮﺩﺭﺍ ﻋﺎﻗﻠﺘﺮ ﻭ ﺗﺠﺮﺑﻪ ﺩﻳﺪﻩ ﺯﻧﺪﮔﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺯﻳ&= #65198;ﺍﺟﺒﺮ ﻃﺒﻴﻌﻰ ﻭ ﺟﺒﺮ ﺫﺍﺗﻰ ﺭﻭﺍﻧﻰ' ﻳﺎ ﻫﻤﺎﻥ ﻓﻄﺮ&= #65173; ﺍﻧﺴﺎﻥ'ﻋﻤﻠﺎ ﺗﺎﺑﻊ ﻭ ﺟﺰﺋﻰ ﺍﺯ ﺟﺒﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﻣﻨﺼﻔﺎﻧﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﺁﺯﺍﺩﻯ ﺍﺭﺍﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﺗﻨﻬﺎ ﻭﻗﺘﻰ ﺍﺳﺖ ﺩﺭﺳﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ' ﮐﻪ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ ﮐﻨﺪ. ﻭﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﮐﻨﺘﺮﻝ ﻫﻮﺳﻬ&#= 65166; ﻭ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ' ﺗﺎ ﺣﺪﻭﺩﻯ ﻣﻌﻨﻰ ﺍﺭﺍﺩﻩ &= #65153;ﺯﺍﺩ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ'ﮐ&= #65258; ﻗﺪﺭﺕ ﺗﺮﻙ ﺍﺧ&= #65176;ﻴﺎﺭ ﻭﺧﻮﺍﺳﺘﻨﻴﻬ= 5166;ﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﺍﻣﺎ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺘﺪﻟﺎﻝ ﺑﻘﻀﺎﻳﺎ ﻭ ﺍﻓﻌﺎﻝ ﻭ ﮔﻔﺘﺎﺭﻫﺎﻯ ﺧ&#= 65262;ﺩ ﻣﻴﻨﻤﺎﻳﺪ ﻭﻓﻠﺴﻔﻪ ﻣﻴﺒﺎﻓﺪ ﻭ ﺍﺭ&= #65165;ﺩﻩ ﺧﻮﺩ ﻣﻴﭙﻨﺪﺍﺭﺩ' ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﻣﻴﺒﺎﺷﺪ ﻭﺩﺭ ﻭﺍﻗﻊ ﺗﻮﺿﻴﺤﻰ ﻧﻤﻴﺪﻫﺪ'ﭘس ﻳﻚ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻋﻘﻴﺪﻩﻭ(ﻧﻈﺮ= ;ﻳّﻪ ﻋﻤﻮﻣﻰ)ﺍﺯ ﻋﻘﻴﺪﻩ ﻗﺸﺮﻯ ﺩﻳﺎﻧﺖ ﺍﺳﻤﻰ ﻣﺴﻴﺢ ﺭﺳﻴﺪﻩ'&= #64400;ﻪ ﻋﻘﺎﻳﺪﻯ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐﺮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65251;ﻘﺎﺻﺪ ﻭ ﺍﻫﺪﺍﻑ ﻣﺴﻴ&= #65186; ﺭﺍ ﺗﻮﺟﻴﻪ ﻣﻴﮑﻨﺪ. ﻭﺩﺭ ﻫﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ ﻧﻴﺰ ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﻴﺒﺎﺷﺪ. ﺷﺎﻳ&= #65194; ﺩﺭﺳﺖ ﺍﻳﻦ ﺑﺎﺷﺪ'ﮐﻪ ﺑﺘﻮﺍﻥ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺭﺍ ﺗﻮﺟﻴﻪ ﺑﺮ&= #65165;ﻯ ﮐﺴﺐ ﺗﺄﻳﻴﺪ ﻋﻤﻮﻣﻰ ﻧﻤﻮﺩ. = ﻭﻟﻰ ﺑﺮﺍﻯ ﺍﺻﺎﻟﺖ ﻣﺬﺍﻫﺐ ﻭ ﺍﺩﻳﺎﻥ ﻭﻣﮑﺎﺗﺐ ﻓﮑﺮ&#= 65263;'ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻳﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﮐ&= #65258; ﻓﺮﻳﺐﮐﺎﺭﻯ ﺍﺳﺖ. ﻭ ﻧﺰﺩ ﻣﺴﻴﺢ ﻭ ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﮔﻔﺘﻪﻫﺎﻯ ﺁﻧﺎﻥ'ﻧﻴﺎﺯ ﺑﺎﺳﺘﺪﻟﺎﻝ ﻗﺸﺮﻯ ﻧﺪﺍﺭﺩ ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ. = ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ ﻭﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 235;ﻠﺴﻔﻪﺍﻯ ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ ﺍﺻﺮﺍﺭ ﺩﺭ ﺍﺟﺮﺍﻯ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ. ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ = ﺿﻤﻦ ﻓﻠﺴﻔﻪ ﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩ. ﮐﻪ ﻧﺎﻡ (ﻋﺮﻓﺎﻥ ﻧﻈﺮﻯ) ﺩﺍﺭﺩ. ﻭ ﺍﻟّﺎ ﻫﺮ ﺍﻧﺴﺎﻥ ﺳﺎﻟﮑ&#= 65264; ﺭﺍﻩ ﻭﻳﮋﻩ ﻋﻤﻞ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ'ﻭ ﺑﺎﻭﺭﻯ ﻫﺎ ﻭ ﺩ= ﻟﺎﺋﻞ ﺧﻮﺩ ﺑﺮﺍﻯ ﺗﺄﻳﻴﺪ ﺩﺳﺘﻮﺭﺍﺕ ﺳﻠﻮﮐﻰ ﻃﺮﻳﻘ&#= 65174; ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ(ﭘﻞ) ﻣﻘﺪس ﮔﻔﺘﻪ ﺑﻮﺩ' ﮐﻪ ﺍﻧﺴﺎﻥ ﻳﻚ ﻣﻮﺟﻮﺩ ﺍﺳﺘثناﺋﻰ ﻭ A= 251;ﻀﺎﻋﻒ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫﻢ ﺑﻌﺎﻟﻢ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭ&#= 65193;'ﻭ ﻫﻢ ﺑﻌﺎﻟﻢ ﺭﻭ&= #65187;ﺎﻧﻰ. ﻳﻌﻨﻰ ﺑﻴﺸﺘﺮ ﺑﻬﻤﺎﻥ ﻃﺮﻑ ﺑ&= #65204;ﺘﮕﻰ ﺩﺍﺭﺩ ﮐﻪ ﭼﻘﺪﺭ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺍﺭﺩ. ﻭﻟﺬﺍ ﺩﻧﻴﺎﻯﻨﻮع ﺒﺸﺮﻯ ﺩﻭﺯﺥ ﻭ ﺑﺮﺯﺧﻰ ﺑﻴﻦ ﺑﻬﺸﺖ ﻭﺟﻬﻨّﻤﻬﺎﻯ ﺤﻘﻴﺮ ﺗﺮﺍﺳﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮔﺮﭼﻪ ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ ﻗﺪﺭﺕ ﺗﻔﮑّﺮ ﻭ ﺗﺼﻮﺭ ﺍﻧﺴﺎ&= #65253; ﺭﺍ'ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﻣﻌﻨﻮﻯ ﺫﻫﻨی ﻮﺧﻮﺩﺭ= 5165; ﺭﻭﺣﺎﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ' ﻭﻟﻰ ﻧﻪ از ﻋﻮﺍﻟم اﻟﻬﻰ ﺩﺍﻧﺴﺘﻦ ﻳﺎ ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮﺍﻥ ﻭﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﻫﻤﺰﺍﺩ ﺍﻧﺴﺎ&#= 65253;. ﻧﺠﺎﺕ ﺳﻠﻮﮐﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺎﺑﻊ ﺟﻬﺎﻥ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﻣﻴﮑﻨﺪ. = ﻭ ﻫﺮ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ ﻧﻴﺰ'ﺩﺭ ﺳﻠﺴﻠﻪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﮑﺎﻣﻞ &#= 65197;ﻭﺣﻰ ﺧﻮﺩ' ﭼﻮﻥ ﺑﺮﺯﺧﻰ ﺑﻴﻦ ﻣﻘﺎﻣﺎﺕ ﺣﻘﻴﺮﺗﺮ ﮐﻨﻮ&#= 65255;ﻰ ﻭﭘﻴﺸﻴﻦ' ﺑﺎ ﻣﻘﺎﻣﺎﺕ ﺑﺎﻟﺎﺗﺮ ﻣﻮﺭﺩ ﺍﻧﺘﻈﺎ&#= 65197; ﻓﻄﺮﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺩﺍﺭﺍﻯ ﺍﺳﺘﻌﺪﺍﺩ ﻭﮐﺮﺍﻣﺎﺕ ﻟﺎﺯﻡ' ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺑﺎ ﻋﺸﻖ ﻭ ﻫﻤّﺖ'ﺑﺮﺍﻯ ﺍﻃﺎﻋﺖ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺻﺒﻮﺭﻯ'ﺗﺎﭘﻴ&#= 64405;ﻴﺮﻯ ﺳﻠﻮﮐﻰ ﺗﺎ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭﺍﺟﺐ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﭼﮕﻮﻧﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﻧﺠﺎﺕ ﺍﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻴﺎﺑﺪ. ﻭ ﻋﻀﻮﻳّﺖ ﺗﺎﺯ= 5257;ﺍﻯ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ' ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻴﺎﻣﺪ&#= 65257; ﺑﺮﺳﺎﻧﺪ. ﮐﻪ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ'ﺑﻌﻨﻮﺍﻥ ﻧﺨﺴﺘﻴﻦ ﺗﺠﻠّﻰ ﺷﻬﻮﺩ= 5263; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﻨﺪ'ﮐﻪ ﺍﺟﺎﺯﻩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍﻳﺖ ﺳﺎﻟ&= #65242; ﺑﻤﺮﺍﺗﺐ ﺁﺧﺮ ﺷﻬﻮﺩﻯ ﭘﻴﺮ ﺧﻮﺩ ﻧﻴﺰ ﺑﺮﺳ&= #65194;. ﻭ ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺷﺨﺼﻰ ﻭ ﻣﺮﺩﺍﻧﮕﻰ ﻭ ﻣﺮﻭﺕ ﻭ ﻣﺮوءﺖ ﺍﻭ ﺻﺤﺒﺖ ﻧﻤﻮﺩ. ﮔ= ﺮﭼﻪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺯﻥ ﺑﺎﺷﺪ'ﮐﻪ ﻣﺮﺩ ﺍﻟﻬﻰ ﻭﺑﺎ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﻣﺮﺩﺍﻥ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﺳﻠﻮﮐﻰ'ﻧﺎﻣﺮ&#= 65193;ﺍﻧﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘﻨﺪ. ﻭ (ﺯﻥ= ;) ﺗﻌﺒﻴﺮﻯ ﻗﺪﻳﻤﻰ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺑﻮﺩﻩ'ﮐﻪ ﻗﺪﺭﺗﻬﺎﻯ ﺑﺪﻧﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﺮﺩﺍﻥ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﺑﺎﻳﺪ ثاﺑﺖ ﮐﻨﻨﺪ'ﮐﻪ ﻗﺪﺭﺕ ﻣﺮﺩﺍﻧ&#= 64405;ﻰ ﺩﺍﺭﻧﺪ. ﺁﻧﮕﺎ&= #65257; ﺿﻤﻦ ﻣﺮﺩﻡ ﺑﺎ = ﻣﺮﺩﺍﻧﮕﻰ ﻫﺴﺘﻨﺪ ﮔﺮﭼﻪ ﺯﻥ ﺑﺎﺷﻨﺪ. ﻏﻴ= ﺮ ﺳﺎﻟﮑﺎﻥ ﻧﺪﺍﻧﺴﺘﻪ ﺃﻣﺮﺩ ﻭﺯﻥ ﺻﻔﺖ ﻫﺴﺘﻨﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﻀﺎﺩ ﻋﻘﻞ ﺑﺎﻟﺬﺕ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ'ﮐﻪ ﺫﺍﺗﺎ ﻣﺨﺎﻟﻒ ﻫﻢ ﻫﺴﺘﻨﺪ. ﻭ ﻋﻘﻞ ﻣﺮﺑﻮﻁ ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗﺮ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻟﺬﺕ ﻣﺮﺑﻮط ﺑﮕﺬﺷﺘﻪ ﻫﺎﻯ ﺣﻘﻴﺮ ﺗﺮ ﻧﻮﻋﻰ ﺍﺳﺖ . ﮐﻪ= ;ﺑﺎﺭ ﺩﻳﮕﺮ ﻟﺬﺕ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻣﻘﺎﻡ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ ﺑﮕﺬﺷﺘﻪ ﻫﺎ ﻭﻣﺮﺍﺗﺐ ﻧﻮﻋﻰ ﺣﻘﻴﺮﺗﺮ ﻣﻴﺒﺮﺩ. ﮐﻪ ﮐﺎﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﻟ&= #65264; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻟﺬﺗﻬﺎ&#= 65263; ﺍﺯ ﺳﻄﺢ ﺑﺮﺗﺮ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓﺼﻮﻝ ﺑﻬﺘ&= #65198; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭﻣﻴﻨﻮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺑﺮﺍﻯ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺗﮑﺮﺍﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﻴﮑﻨﻨﺪ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺍﺣﺘﻤﺎﻟﻰ ﻟﺬﺗﻬﺎﻯ ﺁﻧﻬ&#= 65166;'ﺑﺎﺯ ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣﻞ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﻭﮐﺴﺐ &= #65227;ﻘﻠﻬﺎﻯ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﻳﺘﻮﺍ= ﻧﻨﺪ ﺑﺘﺠﻠّﻰ ﺑﺮﺗﺮ ﻭﺍﺟﺐ ﺁﻧﺎﻥ ﺩﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﻟﺬﺍ ﻟﺬﺗﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ ﺟﻨﺴﻰ ﻭﺟﺴﻤﻰ ﻭ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺣﺮﺍﻡ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺧﻨثی ﮐﻨﻨﺪﻩ ﺗﺰﮐﻴﻪﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64400;ﻪ ﺗﻮﺭﻡ ﻓﺴﺎﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ' ﻣﺪﺍﻡ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﻭﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻣﻴﺴﺎﺯﻧﺪ ﻭﻟ&#= 65264; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻌﺼﻮﻡ ﺍﺯ ﺧﻄﺎ ﺍﺯﻫﺮﮔﻨﺎﻫﻰ'&#= 65261;ﻣﺼﻮﻥ ﺍﺯ ﻫﺮ ﺍﺣﺘﻤﺎﻝ ﻗﻬﻘﺮﺍﺋﻰ'ﭘﺎ&#= 65193;ﺍﺷﻬﺎﻯ ﻫﺪﺍﻳﺖ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ ﻧﻤﻴﮑﻨﻨﺪ'ﻭ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﺰﺩﻳﻜﺘﺮ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ ﺍﺻﻠﺎﺡ ﻣﻔﺎﺳ&#= 65194; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. = ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ اله®= 0; گاﻫﻰ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮑﻨﺪ'ﺗﺎ ﻫﻤﺮﻧﮕﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻧﺸﺎ&#= 65253; ﺑﺪﻫﻨﺪ' ﻭﻟﻰ ﻗ= ﺼﺪ ﻫﺪﺍﻳﺖ ﺁﻧﻬﺎ ﻭ ﺗﻔﺎﻫﻢ ﺑﺎ ﺩ= ﻳﮕﺮﺍﻥ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 197;ﺍ ﺩﺍﺭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>(ﻧﻈﺮﻳّﻪ ﺗﺤﻠﻴﻞ) ﻣﮑﺎﻧﻴﺰﻡ ﺍﺭ&#= 65165;ﺩﻩ ﻧﻴﺰ ﻣﻔﻴﺪ ﺍﺳﺖ. ﻭﻟﻰ ﺣﻘﻴﻘﺖ ﺭﺍ ﺗﻐﻴﻴﺮ ﻭﻣﻨﺤ&#= 65198;ﻑ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ ﺑﺮﺧﻠﺎﻑ ﻃﺮﺡ &= #64400;ﻠﺎﺳﻴﻚ ﺩﺭ ﺑﺎﺭﻩ ﺍﺭﺍﺩﻩ ﻗﻮﺍﻯ(ﻋﺎﻟﻴﻪ)&= #65169;ﺎ ﻗﻮﺍﻯ ﭘﺴﺖ(ﺩﺍﻧﻴﻪ)ﺑ&= #65166;ﻫﻢ ﺗﻀﺎﺩﻯ ﻧﺪﺍﺭﻧﺪ' ﺑﻠﮑﻪ ﺗﻔﺎﻭﺕ&#= 65251;ﺮﺣﻠﻪﺍﻯ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭﻧﺪ. ﻭﻫﻤﻪ ﺁﻧﻬﺎ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺩﺭ ﺷﺨﺺ ﻫﺴﺘﻨﺪ. ﻭﻫﻤﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺭﺍﺩﻩ ﺳﻠﻮﮐ&#= 65264; ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﮐﻤﺎﻝ'ﺗﻀﺎﺩ&#= 65263; ﺑﺎ ﻫﻢ ﻧﺪﺍﺭﻧ&= #65194;. ﮐﻪ ﭘﻠّﻪ ﻫﺎﺋﻰ ﺩﺭ ﺧﺪﻣﺖ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﻭﻧﻮﻉ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﺩﺭ ﺟﻬﺎﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ' ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﮔﻮﺋﻰ ﺑﻴﮑﺪﻳ&#= 64405;ﺮ ﺗﺒﺪﻳﻞ ﻣﻴﮕﺮﺩﻧﺪ' ﻭﮐﻤﻚ ﺑﻬﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮔ&= #65166;ﻫﻰ ﺍﺭﺍﺩﻩ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﻤﺎﻳﻠﺎﺕ ﻣﻴﮕﺬﺍﺭﺩ'ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﺎﻥ ﻫﻮﺵ ﺍﺳﺖ'ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺭﺍﺩﻩ ﺗﮑﺎﻣﻠﻰ ﺍﺳﺖ'ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65261;ﺳﻴﻠﻪ ﻧﺠﺎﺕﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﻣ= ﺎﻧﻨﺪ ﻋﺎﺷﻖ ﺩﻳﻮﺍﻧﻪ ﻳﺎ ﻣﻌﺘﺎﺩ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺻﻔﺖ (ﺑﺪﻯ)ﺭﺍ ﻃﺎﻟﺐ ﺍﺳﺖ ﺍﻧﺠﺎﻣﻤﻴﺪﻫ= 5194; ﻭ ﻋﻘﻞ ﻧﻴﺰ ﺭﺍﺿﻰ ﻧﻴﺴﺖ. ﺁ= ﻧﮕﺎﻩ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺳﺘﻢ ﺑﺪﻳﮕﺮﺍﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﻰ ﮐﺎﻣﻠﺎﻥ ﮔﻨﺎﻩ ﻋﻤﺪﻯ ﻭ ﺁﺯﺍﺩ ﺭﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑثوﺍﺑﻰ ﺑﺰﺭﮔﺘﺮ ﺑﺮﺳﻨﺪ. ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺧﻮﺷﺎ ﺑﮕﻨﺎﻫﻰ' ﮐﻪ ﻣﻨﺠﺮ ﺑثوﺍﺏ = 5169;ﺰﺭﮒ ﮔﺮﺩﺩ. ﺯﻳﺮﺍ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺭﺍﺩﻩ ﺭﺍ ﻗﺪﺭﺗﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺑﺮ ﻭﻓﻖ ﻋﻘﻞ ﻋﻤﻞ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﺑﺎﺯ ﺁﻧﺮﺍ ﺗﺤﻘﻴﺮ ﻭ ﻧﺎﭼﻴﺰ ﻣﻴﺪﺍﻧﺪ. ﭘس ﺍﺳﻴﺮ ﻭﻣﻌﺘﺎﺩ ﭼﻨﺎ&#= 65253; اﺭﺍﺩﻩ ﻫﺎﺋﻰ ﻧﻤﻴﺸﻮﻧﺪ' ﻭ ﺗﺼﺤﻴﺢ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺁﻧﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻣ&= #65166; ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﺑﺮﺍﺣﺴﺎس ﭘﻴﺮﻭﺯ ﮔﺮﺩﻳﺪ'ﺩﺭ ﺍﻳ&= #65254; ﻋﻤﻞ ﺍﺯ ﺗﻮﺍﻧﺎﺋﻰ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩﮐﺮ= 5193;ﻩ' ﮐﻪﺍﺯ ﻫﻤﺎﻥ ﻧﻮﻉ ﺍﺣﺴﺎس ﻫ&#= 65204;ﺘﻨﺪ'ﻭﺩﻭﺭﺗA= 198; ﺷﺪﻥ ﺍﺯ ﻋﻘﻞ ﻭﮐﻤﺎﻝ ﺍﺳﺖ. ﺗ= ﺴﻠﻂ ﺍﺭﺍﺩﻩ ﺑﺮ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺍﻧﻰ'ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﺭﻳﺎﺿﺖ ﺩﺭ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐﻪ= ﺑﻌﺪ ﺍﺯ ﺗﺨﻠﻴﻪ ﺭﻭﺍﻥ ﺍﺯ ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻭﺍﻟّﺎ ﺩﻟﻴﻠﻰ ﻧﻴﺴﺖ'ﮐﻪ ﻗﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ ﺁﻟﻮﺩﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﻨﻔﻚ ﺍﺯ ﻫﻢ' ﻭ ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﻳﮕﺎﻧ&= #64405;ﻰ ﺑﻀﺮﺭ ﺧﻮﺩﺷﺎﻥ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﺩﻭ ﻧﻮﻉ ﺑﻮﺩﻥ ﺗﻤﺎﻳﻠﺎﺕ ﻋﺎﻟﻰ ﻭ ﺩﺍﻧﻰ ﭘﺴﺖ'ﭼﻮﻥ ﻓﻄﺮﺕ ﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ' ﻳﺎ ﻗﻮﺍﻯ ﻧﻔس ﺁﻟ&#= 65262;ﺩﻩ'ﻧﻤﻴﺘﻮﺍA= 255;ﻨﺪ ﺍﺯ ﻳﻚ ﺟﻨس ﻣﺎ&= #65259;ﻴّﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﻓﻄﺮﺗﺎ ﻧﻔس <span style=3D'mso-spacerun:yes'> </span>ﺁﻟﻮﺩ= 5257; ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻤﺎﻳﻠﺎﺕ ﻋﺎﻟﻴﻪ ﭘﻴﺪﺍ ﮐﻨﺪ'ﮐﻪ ﻋﻘﻞ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #64394;ﻧﺘﻴﻚ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 197;ﻭﺣﻰ ﻭﺷﻬﻮﺩﻯ ﺁﻧﺮﺍ ﻧﺪﺍﺭﺩ. = ﻟﺬﺍ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺗﻤﺎﻡ ﺍﻋﻤﺎﻝ ﺁﻧﺎﻥ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﻋﺒﺎﺩﺍﺕ ﻭ ﺧﻴﺮﺍﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺍ= ﻳﻦ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﮐ&= #65258; ﺗﺼﻮﺭ ﺷﻮﺩ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ'ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ ﻧﻔس ﺁﻟﻮﺩﻩ ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻋﻤﻠﺎ ﺣﺎﮐﻢ ﻫﻤﺎﻥ ﺁﻟﻮﺩﮔﻰﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻋﻘﻞ ﻭ ﺍﻧﺘﺨﺎﺏ ﺩﺭﺳﺘﻰ ﻧﻴﺴﺖ'ﮐﻪ ﻧﺎﻡ ﺍﺭﺍﺩﻩ ﻋﻘﻠﻰ ﻭﺗﮑﺎﻣﻠﻰ ﺑﺂﻥ ﺑﺪﻫﻴﻢ. ﭘ= س ﻓﻄﺮﺕ ﺫﺍﺗﻰ ﺍﻧﺴﺎﻧﻬﺎ' ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﻧﻮ&#= 65227;ﻰ ﻗﺒﻠﻰ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺷﺨﺺ ﺍﻧﺒﺎﺷﺘﻪ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 64404;ﺬﺷﺘﻪ'ﻭ ﺍﺯ ﺗﻮﻟﺪ ﮐﻨﻮ&= #65255;ﻰ ﻭ ﺯﻧﺪﮔﻰ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﻧ= ﻤﻰ ﺗﻮﺍﻥ ﺁﻧﺮﺍ ﺗﮑﺎﻣﻞ ﺑﺨﻮﺍﻧﻴﻢ. ﻣﮕ&= #65198; ﺑﺎ ﺍﺭﺍﺩﻩﺍﻟﻬﻰ ﻭﻫﻤّﺖ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﻓﻄﺮﺕ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﭘﺴﺖ ﺁﻧ&#= 65260;ﺎ ﺗﻌﺎﻟﻰ ﻭ ﻓﻄﺮﺕ ﺑﺎﻟﺎﺗﺮﻯ ﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﻭﺍﮔ&= #65198; ﺗﺰﮐﻴﻪ ﮐﺎﻓﻰ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﺑﻨﺪﺭﺕ ﭼﻨﻴﻦ ﺍﺳﺖ. ﻭ ﮐﻤﺘﺮ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65169;ﮑﻤﺎﻝ ﻧﻬﺎﺋﻰ ﻭﺍﺟﺐ ﻣﻴﺴّﺮ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. ﻣﮕﺮ ﺩﺭ ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑﻌﺪﻯ. ﻭ ﺍﻳﻦ ﻓﻄﺮﺕ ﻫﺮﮐس ﻫﺴﺖ'ﮐﻪ ﺑﺎ ﺗﻮﻟﺪ ﻭﺯﻧﺪﮔﻰ ﻭﺗﮑﺎﻣﻞ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺘﻮﺍﻧﺪ ﺑﮑﻨﺪ. ﻭ ﺭﺣﻤﺘی اﻟﻬﻰ ﺑﺮﺍﻯ ﻫﺮ ﺭﻭﺡ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﻓﻄﺮﺕ ﺗﮑﺎﻣﻞ ﻃﻠﺒﻰ ﺷﺨﺺ'ﻏﺎﻟﺐ ﺑﺮ ﻓﻄﺮﺕ ﺣﻘﻴﺮ ﺗﺮ ﺑﺎﺷﺪ'ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﮐﻪ ﺣﺪّ ﺃﮐثر ﺩﺭ ﺷﻬﻮﺩ ﻭﺍﺟﺐ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﺸﺮﻯ اﺳﺖ. ﻭﺍ&= #65247;ّﺎ ﻗﺒﻞ ﺍﺯ ﺷﻬﻮﺩ = ﻗﺎﺋﻢ ﻫﺮﮐس ﻭﻫﺮ ﺳﺎﻟﻚ'ﺩﺭﻫﺮ ﻧﻘﻄﻪﺍﻯ ﺩﺭ ﻭﺳﻂ ﺭﺍﻩ ﺗﮑﺎ&= #65251;ﻞ</span><span dir=3DLTR></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 dir=3DLTR></span>'</span><span dir=3D= RTL></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'><span dir=3DRTL></span> ﺧﻮﺍﺳﺖ ﺗﻮﻗّﻒ ﻧﻤﺎﻳﺪ'ﺧﻮﺩ ﺁﻏﺎﺯ ﻗﻬﻘﺮﺍﻯ ﺑﺪﺗ&#= 65198; ﻭ ﻋﻘﺐ ﺭﻭﻯ ﺍﺳﺖ ﮐﻪ ﻏﻀﺐ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺷﺪﻳﺪﺗﺮ ﻣﻴﮑﻨﺪ. ﮐﻪ ﮐﺎ= ﺭﻣﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻨﺎﻓﻖ ﻭ ﺳﺴﺖ ﻋﻨﺼﺮ ﻭﭘﻴﻤﺎ&#= 65253; ﺷﮑﻦ ﻭﺑﻴﺸﺘﺮ ﺍﺯ ﺑﺪ ﺩﻳﻨﺎﻥ ﻗﺸﺮﻯ هستند. ʃ= 80;ﻪ ﺭﺳﺪ ﺑﺒﻰ ﺩﻳﻨﺎﻥ ﻣﺨﺎﻟﻒ ﺧﺪﺍ ﻭ ﺭﻭﺡ ﻭ ﺗﮑﺎﻣﻞ = . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ ﺩﺭ ﻧﺒﺮﺩﻫﺎﻯ ﻗﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ'ﮐﺸﺘ&#= 65254; ﻃﺮﻑ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺑﺘﺒﻌﻴّﺖ ﮔﺮﻓﺘﻦ ﻣﻴﺒﺎﺷﺪ. ﻧﻴﺮ&= #65261;ﻫﺎ ﺩﺭ ﻳﻚ ﺳﻤﺖ'ﻣﮑﻤّﻞ ﻫﻢ ﺩﺭﺁﻣﺪﻥ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﻣﺠﻤﻮﻉ ﻗﻮﺍﻯ ﻫﻢ ﺳﻤﺖ ﺩﺭ ﻓﻴﺰﻳﻚ'ﻣﺰﻳﺪ ﻗﺪﺭﺕ ﻗﻮﺍ ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﺨﺎﻟﻔﺖ ﻫﻢ ﺩﺭ ﺳﻤﺖ' ﻣﻮﺟﺐ ﺗﻀﻌﻴﻒ ﻗﻮﺍﻯ ﻗﻮﻯ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋ&= #65264; ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻠﺄ ﻣﻴﺨﻮﺍﻫﺪ ﺩﺳﺖ ﻭﭘﺎ ﺑﺰﻧ&= #65194; ﮐﻪ ﺟﻠﻮ ﺑﺮﻭﺩ.= ﻭ ﺩﺭ ﺳﺎﻟﻚ ﻣﮑﺎﻧﻴﺰم ﻘﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩﺭﺍ ﺗﻀﻌﻴ&#= 65234;' ﺗﺎ ﺳﺮﺣﺪّ ﮐﺸﺘﻦ ﺁﻧﻬﺎ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﻋﻤﻠﺎ ﺗﺒﺪﻳﻞ ﺟﻬﺖ ﺣﺮﮐﺖ'ﻭ ﺃثر ﻗﻮﺍﻯ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺴﻮﻯ ﻫﺪﻑ ﺍﻟﻬﻰ'ﻭﺗﺒﺪﻳ&#= 65246; ﺁﻧﻬﺎ ﺑﻘﻮﺍﻯ ﻣثبت ﻭﺧﻴﺮ ﻣﻴﺒﺎﺷﺪ' ﻟﺬﺍ(ﺍﺳﺘﻀﻌﺎ&#= 65233;) ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺑﻤﺮﺯ ﻓﻨﺎ ﻣﻴﺮﺳﺪ'ﻭ ﻧﻪ ﻣﻄﻠﻖ ﻓﻨﺎ. ﺯﻳ= ﺮﺍ ﺁﻧﮕﺎﻩ ﻣﺮﮒ ﻗﻄﻌﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﭼﻴﺰﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﻧﻤﻰ ﻣﺎﻧﺪ. ﮐﻪ ﺑﺎ ﺁﻥ ﺯﻧﺪﮔﻰ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨﺪ. ﭘس ﺍﺭﺍﺩﻩ ﻫﻤﺎﻥ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺗﻤﺎﻳﻠﺎﺕ ﻧﻴﺴﺖ' ﻭ ﭘﺮﻭﺭ= ﺵ ﺍﺭﺍﺩﻩ ﺩﺭ ﮐﺸﺘﻦ ﻧﻴﺮﻭﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻧﻤﻴ&#= 65170;ﺎﺷﺪ. ﺑﻠﮑﻪ ﺩﺭ ﻫﺪﺍﻳﺖ ﻭﻫﻢ ﺳﻮ ﮐﺮﺩﻥ ﻧﻴﺮﻭﻫﺎ ﺍﺳﺖ. = ﻭ ﭘﺮﻭﺭﺵ ﺍﺭﺍﺩﻩ ﺩﺭ ﺳﺎﻟﻚ'ﻏﻴﺮ ﺍﺯ ﭘﺮﻭﺭﺵ ﻗﻮﺍ ﻭ&= #65175;ﻤﺎﻳﻠﺎﺕ ﻧﻔﺴﺎﻧﻰ ﻏﻴﺮ &= #65203;ﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺣﺠﺎﺏ ﺿﺪ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺡ ﺭﺍ ﺿﺨﻴﻢ ﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ. = ﻟﺬﺍ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65175;ﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻗﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﺑﺎ ﻫﻢ ﺗﻮﺍﻓﻖ ﺑﺪﻫﻨﺪ. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺷﺪ ﻳﻌﻨ&= #65264; ﻋﻘﻞ ﺩﺭ ﻭﺿﻊ (ﺍﻧﻔﻌﺎﻝ) ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﻧﻪ (ﻓﻌّﺎﻝ). ᥾= 1;ﻣﻨﻈﻮﺭ ﺍﺯ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻳﺎ ﻋﻘﻞ ﻧﻔس ﻣﻄﻤ&#= 65164;ﻨّﻪ ﻭ ﻧﻔس ﻣﻠﻬﻤﻪ ﺍﺳﺖ. ﺩﺭ ﻋﻘﻞ ﻏﻴﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﺎﻟﮑﺎ= 5253; ﻧﺎﻡ ﻋﻘل ﺮﺍ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﻫﻤﺎﻥ ﻫﻮﺳﻬﺎﻯ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ'ﻭﺃﻣʋ= 98; ﻭﺩﺳﺘﻮﺭ ﺩﻫﻨﺪﻩ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻧﺎﻡ ﻋﻘﻞ ﮔﺬﺍﺭﺩﻥ ﺑﺮ ﺁﻥ(ﺧﻮﺩ ﻓﺮﻳﺒﻰ) ﺍﺳﺖ. ﮐ= ;ﻪ ﻃﻔﻞ ﻭ ﺩﻳﻮﺍﻧﻪ ﻭ ﻋﻘﺐ ﻣﺎﻧﺪ ﻫﺎ'ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺣﻴﻮﺍﻧﺎﺕ ﭘﺎﺋﻴﻦ ﺗﺮ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺯ ﻋﻘﻞ ﺧﻮﺩ ﺑﮕﻮﻳﻨﺪ. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﻧﻔس ﺍﻣّﺎﺭﻩ ﻭ ﺁﻟﻮﺩﻩ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭﻟ= ﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 203;ﺎﻟﮑﺎﻥ ﺑﺎ ﻋﻘﻞ ﭘﻴﺮﻭﺍﻭﻟﻴﺎ= 5263; ﺍﻟﻬﻰ'ﺑﺎ ﻋﻘﻞ = ﺍﻟﻬﻰ ﻣﺪﺑّﺮﺍﻥ ﻭ ﻫﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮﺩ' ﺗﻔﮑّﺮ ﻭﺍﻧﺘﺨﺎﺏ ﻭ ﺗﺼﻤﻴﻢ ﺩﺭﻓﮑﺮ ﻭﮔﻔﺘﺎﺭﻭ ﮐﺮﺩﺍﺭ ﺩﺍﺭﻧﺪ ﻭ ﻟﺬﺍ ﺁﻧﺮﺍ ﺍﺭﺍﺩﻩ ﻟﺪﻧّﻯﻮ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﻧﻪ ﺣﺘﻰ ﺍﺭﺍﺩﻩ ﻋﻘﻠﻰ. ﮐﻪ ﺍﺭﺍﺩﻩ ﻧﻔﺴﺎﻧﻰ ﺑﺪﻭﻥ ﻋﻘﻞ ﺍﺳ&= #65174;. ﺯﻳﺮﺍ ﺗﺰﮐﻴﻪ ﻣﻄﻠﻖ ﺭﻭﺍﻥ ﻣﻤﮑﻦ ﻧﻴﺴﺖ. ﻣ= ﮕﺮ ﺩﺭﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺩﺭ ﭘﺎﮐﻰ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ. ﭘس ﻋﻘﻞ ﮐﺎﻣﻠﺎﻥ ﺩﻭﭼﺎﺭ ﻣﺰﺍﺣﻤﺖ ﺑﻴﺸﺘﺮ ﺁﻟﻮﺩ&#= 64404;ﻰ ﻫﺎ ﻫﺴﺖ. ﻭﻟﻰ ﻋﻘﻞ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﺭﺍ ﺻﺎﺣﺐ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺑﻴﻤﻪ ﺷﺪﻩ ﺍﻟﻬﻰ ﻫﺴﺖ. ﮐﻪ ﻫﻤﻴﺸﻪ ﺗﻤﺎﻳﻠﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﺗﮑﺎﻣﻠﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺗﻤﺎﻳﻠ&#= 65166;ﺕ ﭘﺴﺖ ﺑﺸﺮﻯ ﻭﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺫﻭﺏ ﻣﻴﮑﻨﺪ. ﻭ</span><span dir=3DLTR></= span><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 dir=3DLTR></span> </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'>ﺑﻨﻔﻊ ﺧ&#= 65262;ﺩ ﺗﻮﺟﻴﻪ ﺗﺎﺯﻩ ﺩﺭ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭ = ﻋﻘﺪﻩ ﻫﺎ ﻣﻴﻨﻤﺎﻳﺪ. = ﮐﻪ ﻗﺒﻠﺎ ﻣﺰﺍﺣﻢ ﻭ ﺍﮐﻨﻮﻥ ﻫﻤﮑ&= #65166;ﺭﻯ ﺑﺎ ﻧﻴﺮﻭﻫﺎﻯ ﺗﺎﺯﻩ ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻗ&= #65170;ﻠﺎ ﻋﻘﺪﻩ ﻫﺎﻯ ﺣﻘﺎﺭﺕ ﻣﻨﺠﺮ ﺑﺴﺘﻢ ﮐﺎﺭﻯ ﻭﺟﻤﻊ ﻧﻤﻮﺩﻥ ثرﻭﺕ می کرﺩ'ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻴﮑﻨﻨﺪ. ﻭﻟی ﺒﺎ ﻫﻤّﺖ ﺳﻠﻮﮐﻰ ﻭﺧﻴﺮﺍﺕ ﻧﻤﻮﺩﻥ'ﮐﻪ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺑﺎﻟﺎ ﺑﺒﺮﻧﺪ. ﻭﺍﮔﺮ ﺍﺣﺴﺎس ﺣﻘﺎﺭﺕﺧﻮﻳﺶ ﻧﺴﺒﺖ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﻧﺒﻮﺩ'ﺗﮑﺎﻣﻞ ﻧﻴﺰ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ. ﻭ ﺳﺮﺍﺳﺮ ﺯﻧﺪﮔﻰ ﻣﺼﺮﻑ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ'ﻭﻣﺰ&#= 65267;ﺪ ﺣﻘﺎﺭﺕ ﮐﺎﺭﻣﺎ ﻫﺎ ﻣﻴﺸﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﻤﺎﻡ ﻗﻮﺍﻯ ﺭﻭﺍﻧﻰ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﺩﺭ ﻧﻈﺮ ﻣﺎ ﻫﺴﺘﻨ&= #65194;. ﻭﻟﻰ ﺩﺭﻭﻗﻊ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﺑﺎ ﻫﻢ ﻳﻚ ﺳﻮﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﻭﻳﺎ ﺑﺮﺧﻠﺎﻑ ﻳﮑﺪ&#= 65267;ﮕﺮ ﻭﺧﻨثی ﮐﻨﻨﺪA= 257; ﺿﻌﻴﻒﺗﺮ ﺑﺎﺷﻨﺪ. ﻭﻟﻰ ﭼﻮﻥ ﮋﻧﺘﻴﻚ ﻫﺮﺭﻭﺣی ﺘﺎ ﺩﺭ ﺟﻬﺎﻥ ﻣﺘﻮ&= #65247;ﺪ ﻧﻮﻋﻰ ﻧﺸﻮﺩ' ﺗﻔﮑﻴﻚ ﻗﻮﺍﻯ ﺭﻭﺍﻧی ﺒﺮﺍﻯ ﺍﻧﺠﺎم ﺘﮑﺎﻣ= 5246; ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ .= ﻭﻳﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺗﻘﻮﻳﺖ ﻧﻴﺮﻭﻫﺎﻯ ﺷﺮ' ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﺣﻘﻴﺮ ﺗﺮ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴﺸﻮﺩ. ﮔﻮﺋﻰ(= ﺯﻧﺪﮔﻰ) ﻣﺮﺣﻠﻪﺍﻯ ﻣﻮ&#= 65239;ّﺖ ﺯﻣﺎﻧﻰ ﺍﺳﺖ'ﮐﻪ ﺍﻣﮑﺎﻥ ﺍﺻﻠﺎﺡ ﻗﻮﺍﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺷﺮ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﺭﺍ'ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ ﻣﻴﮑﻨﺪ. ﻭ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻭﻫﻤّﺖ ﺟﺪﻯ ﺳﺎﻟﻚ. ﻭ ﻳﺎ ﻣﺰ= ;ﻳﺪ ﻣﻌﺎﻳﺐ ﻭ ﺣﻘﺎﺭﺗﻬﺎ ﺑﻌﻠّﺖ ﻣﺴﺘﻰ ﻭ ﺑﺎﺯﻯ ﻭ ﻟﺬﺗﻬﺎﻯ ﺣﻘﻴ&#= 65198; ﺟﺴﻤﻰ ﻭ ﺟﻨﺴﻰ' ﻭ ﺣﺘﻰ ﻟﺬﺗﻬﺎ&= #65263; ﺭﻭﺍﻧﻰ ﻭ ﺫﻫﻨﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﺎﻡ ﻫﺪﺍﻳﺖ ﻋﻘﻠﻴﻨﺪﺍﺭﻧ= 5194;. ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺳﻄﺢ ﻋﻘﻠی ﻨﺪﺍﺭﻧﺪ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺳﻄﺢ ﻋ= ﻘﻞ ﺍﻟﻬﻰ ﺗﺮ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﺍ= ﺭﺍﺩﻩ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺍﻧﺴﺎﻥ ﻭ ﻫﺮﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﻧﺘﻴﺠﻪ ﺯﻧﺪﮔﻰ ﻭ ﻓﻌّﺎﻟﻴﺘﻬﺎA= 263; ﻓﮑﺮﻯ ﻭﺭﻭﺍﻧﻰ ﻭ ﻏﺮﻳﺰﻯ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﺪﺍﻧﺴﺘﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺯﻧﺪﻩ ﺑﺎﺷﺪ'ﮐﻪ ﻫﺪﻑ&= #65235;ﻄﺮﻯ ﻳﺎ ﺗﻌﺎﻟﻰ ﺗﮑﺎﻣﻠﻰ ﻓﻄﺮﺕﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﻭ ﻣﺮﮒ ﭘﺎﻳﺎﻥ ﻳﻚ ﺣﻴﺎﺕ ﻧﻮﻋﻰ'ﻭﻣﺘﻠﺎ&#= 65207;ﻰ ﺷﺪﻥ ﺗﻤﺎﻡ ﺁﻥ = ﻧﻴﺮﻭﻫﺎ ﺍﺳﺖ. ﺍﮔﺮﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺗﻦ'ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺫﻫﻨ&#= 65264; ﻭﻫﻢ ﺳﻮﺋﻰ ﻭ ﺍﺗّﺤﺎﺩ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍﻟﻬﻰ ﺻﺎﺣﺐ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﮐﺮﺩﻩﺍﻧﺪ. ﮐﻪ ﻣﺮﮒ ﺍﻧﺴﺎﻥ ﭘﺮﺍﮐﻨﺪﻩ ﺷﺪﻥ ﺍﻳﻦ ﻗﻮﺍﻯ ﻫﻢ ﺳﻮ ﺷﺪﻩ ﺭﻭﺣﻰ ﻧﻴﺴﺖ. ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﻭ ﻫﻤﺰﺍﺩ ﺗﺎﺯﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺷﺨﺺ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺩﺭ ﻣﺮﮒ ﻭ ﻣﺘﻠﺎﺷﻰ ﺷﺪﻥ ﺟﺴﻢ'ﻭ ﺗﻤﺎﻡ ﺍﺣﻮﺍﻝ ﻭﺍﻓﮑ&#= 65166;ﺭﻭﻫﻮﺳﻬﺎﻯ ﺭﻭﺍﻧﻰ'ﺗﺄثی= 85;ﻯ ﺩﺭ ﮐﺎﺭ ﺁﻳﻨﺪ&= #65257; ﻫﻤﺰﺍﺩ ﺭﻭﺣﻰ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥ' ﺑﺮﺍﻯ ﺳﺎﺧﺘﻦ ﻧﻄﻔﻪ ﺗﺎﺯﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻭ = ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ ﻫﻤﺰﺍﺩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﭘﺮﺍﮐﻨﺪﻩ ﺷﺪﻩ ﺗﻤﺎﻡ ﻧﻴﺮﻭﻫﺎﻯ ﺣﻴﺎﺗﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻭ ﺍﺳﺖ ﮐﻪ ﺟﺰ ﺩﺭ ﻧﻄﻔﻪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻳﻚ ﺣﻴﻮﺍﻥ ﺣﻘﻴﺮ ﻣﻨﺎﺳﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ ﺧﻮﺩ ﺭﺍﻫﻰ ﻧﺪﺍﺭﺩ .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺣﻴﺎﺕ ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺯﻧﺪﻩ ﻫﺴﺖ. ﻭﻟ= ﻰ ﻧﻴﺮﻭﻫﺎﻯ ﻳﮑﺴﺎﻥ ﺑﺮﺍﻯ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﻭﺯﻧﺪﻩ ﺷﺪﻥ ﺑﻬﺘﺮ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﻣﮕﺮ ﺍﻧﺴﺎﻧﻬﺎﺋﻰ ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ = ﺳﻠﻮﮐﻰ ﺭﻭﺍﻥ ﺧﻮﺩ'ﺑﻬﺮ ﺩﺭﺟﻪ ﻣﻴﺴّﺮ'ﻭﻳﺎ ﺫﺧﻴﺮﻩﻫﺎﻯ ﺁ&#= 65191;ﺮﺕ ﻣﺘﻔﺎﻭﺕ' ﺑﺮﺣﺴﺐ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #64400;ﻪ ﺩﺍﺭﻧﺪ. ﺩﻭ ﻣﻮﺟﻮﺩ ﺩﺭ ﻫﺴﺘﻰ ﻣﻄﻠﻘﺎ ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ. ﻭ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺼﻮﺭﺕ ﺧﻮﺩ ﺁﻓﺮﻳﺪ. ﻧﻪ ﺍﻳ= ﻨﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺍﻯ ﭼﺸﻢ ﻭﺑﻴﻨﻰ ﻭ ﺩﻫﺎﻥ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺑﻠﮑﻪ (ﺗﻨﻬﺎ ﺑﻮﺩﻥ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩ)ﻣﻴﺒﺎﺷﺪ. = ﮐﻪﻫﺮ ﺍﻧﺴﺎﻥﻮﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺩ'ﺗﻨﻬﺎ ﻓﺮ&= #65193; ﻧﻮﻉ ﻓﺮﺩﻯ ﻤﻴﺒﺎﺷﺪ. ﻭﺑﻄ&= #65262;ﺭ ﮐﻠّﻯﻤﺎ ﮔﺮﻭﻫﻬﺎﻯ ﻧﻮع ﺒﺸﺮﻯ ﻤﻴﮕﻮﺋﻴﻢ. ﻭﻟ&= #65264; ﺑﺎﻳﺪ ﻫﺮﻳﻚ ﺑﻨﻮﻉ ﻭﮔﺮﻭﻩ کلِّی ﺑﺮﺗﺮﻯ ﺑﺮﻭﺩ. ﭘس اﺭﺍﺩﻩ ﺣﻴﺎﺕ ﺳﻪ ﻣﻔﻬﻮﻡ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﺁﻥ ﺍﺭﺍﺩﻩ (ﺣﻴﺎﺕﻃﺒﻴﻌﻰ) ﮐﻪ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65194;'ﺗﺎ ﻟﺬﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻭﺑﻬﺸﺖ &= #65251;ﻮﻋﻮﺩ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺁﻧﺮﺍ ﺑﺒﺮﺩ. ﺩ= ﺭ ﺗﻦ ﻭ ﻓﮑﺮ ﻭ ﺫﻫﻦ ﻭ ﻳﺎ ﻋﺎﺩﺍﺕ ﻭ ﻫﻮﺳﻬﺎﺋی که A= 193;ﺍﺭﺩ' ﻧﺪﺍﻧﺴﺘﻪ ﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻣﻴﮑﻨﺪ. ﻭ ﺑﺎ ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﺣﻴﺎﺕ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ'ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ'ﻭ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺎﻧﺪ'ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ ﻭﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻭ ﻳﺎ ﺍﺭﺍﺩﻩ(ﺣﻴﺎﺕ ﻣﺘﻌﺎﻟﻰ)ﺭﺍ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺨﻮﺍﻫﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ. ﻭ ﺗ= ;ﻨﻬﺎ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ' ﻧﻔس ﺍﻣ&= #1617;ﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ'ﺩﺭ ﻳﻚ ﭘﻴﻤﺎﻥ ﻭﻧﻈﺎﻡ ﺯﻧﺪﮔﻰ ﺳﻠﻮﮐ&#= 65264; ﭼﻨﺪ ﺳﺎﻟﻪ' ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴﻚ ﻳﺎ ﭼﻨﺪ ﭘ= ﻠّﻪ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧﺪ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺗﻮﻟﺪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺷﻮﺩ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗﻤﺎﻡ ﻫﻤّﺖ ﻭ ﺣﺘﻰ ﺗﻤﺎﻡ ﻋﻤﺮ ﻭ ﺯﻧﺪﮔﻰ ﻭ ﺑﻬﺸﺖ ﮐﻨﻮﻧ&= #65264; ﻣﻮﻋﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ' = ﺻﺮﻑ ﮐﺴﺐ ﺑﻬﺸﺖﺑﺮﺗﺮ ﻭﺍﻟﻬی ﺘﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﮑﻨﻨﺪ. ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺑﺎﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮﻩ ﺑﻴﺸﺘﺮﻯ ﺑﻨﻤﺎﻳﻨﺪ'ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﮑﻤﺎﻝ ﺍﻳﺪﺁﻝ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺪ. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻣﺎ ﺍﺭﺍﺩﻩ ﺣﻴﺎﺕ ﮔﺮﻭﻩ ﺳﻮﻡ ﮐﻪ ﺍﮐثرﻳّﺖ ﺍﻧﺴﺎﻧﻬﺎ ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﻋﻘﻞ ﻭﺍﺭﺍﺩﻩ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﻧﺪ'ﺑﺎ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ'ﺩﺭ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭ ﺭ= ﻭﺍﻥ ﺧﻮﻳﺶﺻﺮﻑ ﻟﺬﺕ ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ ﺷﮑﻢ ﻣﻴﮑﻨﻨﺪ'ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺗﺤﻘّﻖ ﻧﻤﻴﺪﻫﻨﺪ. ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&= #65197; ﻃﻠﺴﻢ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮﺗﺮ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺗﻨﻬﺎ ﺑﻬﺘﺮﻳﻦ ﻓﺼﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻧﻰ ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﻋﺎﻗﻞ ﺑﺮﺳﺪ'ﺩﺭ ﺗﺤﻘﻴﻖ ﻋﻠﻤﻰ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﻮﻟﺪ ﻭﻣﺮﮒ ﻣﺘﻮﺍﻟﻰ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻣﺎﺭ ﻭﻣﻮﺭ ﺷﻮﻧﺪ' ﮐﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳ&= #65174;'ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺷﻮﻧﺪ. ﻭ ﺍﻟّﺎ ﺩﺭ ﻓﺴﺦ &= #64404;ﻴﺎﻫﻰ ﻭﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ'ﺍﮔﺮ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ' ﺑﻴﻠﻮ&= #65255;ﻬﺎ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳﺖ' ﺗﺎ ﺑﺎﺯ ﺑ= ;ﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ. ﺗﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯﺮﺍ ﺑﺮﺳ&#= 65256;ﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻭﺗﺎ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﭘﻴﺶﺑﺮﻭﻧﺪ' ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﻧﺰﺩ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺣﻴﺎﺕ ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ'ﻭﻟﻰ ﺷﺒﻴﻪ ﺑﻬﻢ ﻭ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ. ﺯﻳﺮ&= #65165; ﺗﻔﺎﻭﺕ ﻭ ﺭﺷﺪ = ﻓﮑﺮﻯ ﻭ ﻋﻘﻠﻰ ﻭﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻋﻘﻞ ﺣﻘﻴﺮ ﮐﻮﺩﮐﻰ ﻭ ﺟﻬﺎﻟﺖ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ'ﻣﺎﻧﻨﺪ ﺍﺩﻭﺍﺭ ﺣﻴﻮﺍﻧﻰ' ﻣﺪﺍﻡ ﺩﺭ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ ﻓﻄﺮﺕ ﺧﻮﺩ'ﺑﻮﺳﻴﻠﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ' ﻋﻤﻠﺎ ﻭﺍﺭﺩ ﻗﻬﻘﺮﺍﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴﻴﺎﺑﻨﺪ'ﻭ ﺩﺭ ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﻧﻄﻔﻪ ﺣﻴﻮﺍﻧﻰ ﻣﻨﺎﺳﺐ ﺑﻘﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ. ﻭ ﺍﻟﺒﺘﻪ ﻓﮑﺮ ﻭ&= #65247;ﺬﺕ ﻭﺗﮑﺎﻣﻞ ﺑﻬﺸﺖ ﻧﻮﻋﻰ</span><sp= an dir=3DLTR></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 dir=3DLTR></span>'</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'>A= 261;ﺩﺭﺟﻪ ﻋﻘﻞ ﻭ ﺍﺣﺴﺎس ﻫﻤﺎﻥ ﻧﻮﻉ ﺣﻘﻴﺮ ﺟﺪﻳﺪ ﺭ&= #65165; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺧﻮﺩ= ﻋﻤﻠﺎ ﺳﺮﺍﺳﺮ ﺭﻧﺞ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥﺮﺍ ﻧﻴﺰ ﺳﺮﺍﺳﺮ ﺭﻧﺞ ﻣﻴﻴﺎﺑﻴ&#= 65250; ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺣﻘﻴﺮ ﺷﺪﻩ ﻧﻮﻋﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ ﺧﻮﺩ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﺑﺒﻴﻨﺪ ﻭ ﺑﻴﺎ&= #65193; ﺁﻭﺭﺩ' ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ'ﮐﻪ ﺍﺯ ﺩ= ﺳﺖ ﺩﺍﺩﻩ'ﮐﻪ ﭼﻪ ﺭﻧﺠﻬﺎﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﮐﺸﻨﺪﻩ= 5165;ﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﻧﺎﻡ ﮔﻮﺩﺍﻝ ﺟﻬﻨّﻢ ﺳﻮﺯﺍ= 5253; ﺑﺮﺍﻯ ﺁﻥ ﺑﺴﻴﺎﺭ ﻧﺎﭼﻴﺰ ﺍﺳﺖ. ﮐ= ﻪ ﮔﻮﺩﺍﻝ ﺭﺣﻢ ﻣﺎﺩﺭﺍﻥ ﺩﺭ ﺗﻮﻟﺪﺍﺕ' ﺳﻮﺯﺍﻥ ﺗﺮ ﻫﺴﺘﻨﺪ. ﻭ ﻋﻤﻠ= ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺍﺻﺮﺍﺭ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ'ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﺒﺎﺕ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺩﺍﺭﻧﺪ'ﮐﻪ ﻧﺎﻡ ﺣﻘﻴﻘﺖ ﻭ ﺧﺪﺍﺟﻮﺋﻰ ﻭ ﺧﺪﺍ ﭘﺮﺳﺘﻰ ﺑﺮﺁﻥ ﻣﻴﮕﺬﺍﺭﻳﻢ. ﺑ&= #65166;ﺯ ﻫﻤﺎﻥ ﻣﻴﻞ ﺑﺰﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺗﮑﺎﻣﻠﻰ ﻭ ﺟﺎﻭﺩﺍﻧﮕﻰ'ﻭ&#= 65247;ﻮ ﻧﺴﺒﻰ ﺟﺴﺘﻦ ﺍﺳﺖ. ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺭﻋﺼﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﻭ= ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻋﻈﻴﻢ ﺗﺮ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65169;ﺠﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮﻧﺪ. ﻭ ﺻﺎﺣﺒﺎﻥ ﻫﺮ ﺗﻌﺪﺍﺩ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨﺠﮕﺎﻧﻪ'ﮐﻪ ﻣﻮﻓﻖ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﺷﺪﻩ ﺑﺎﺷﻨﺪ'ﺑﻘﻮﻝ &= #65239;ﺮﺁﻥ ﺑﺮﺍﻯ ﻫﺮ ﺷﻬﻮﺩ ﺧﻮﺩ ﻳﮑﺼﺪ ﺳﺎﻝ ﺑﻰ ﻧﻴﺎﺯﻯ ﺗﻮﻟﺪ ﺑﺠﻬﺎﻥ ﺑﺸﺮﻯ &= #65193;ﺍﺭﻧﺪ. ﻭﻟﻰ ﺷﺎﻫﺪﺍﻥ ﻫﻔﺖ ﺷﻬﻮﺩ ﺑﺮﺍﻯ ﻫﺮ ﺷﻬﻮ&= #65193; ﺧﻮﺩ ﺑﻘﻮﻝ ﻗﺮﺁﻥ' ﻫﺰﺍﺭ ﺳﺎﻝ'ﻭ ﺣﺘﻰ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻬﺪﻭﻯ ﻭﮐﺸﻒ &= #65261;ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ'ﺑﺮﺍﻯ ﻫﺮ ﺷﻬﻮﺩﻯ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ ﮐﻪ ﺭﻭﺯﻫﺎﻯ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺍﺳﺖ . ﻭ= ;ﺍﻟّﺎ ﺭﻭﺯﻫﺎﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ ﺍﺭﻭﺍﺡ ﺍﻧﻮﺍﻉ ﺑﺎﻭ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ' ﻫﺮﻳﻚ ﺍﺯ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻭ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐ&= #65258;(ﺟﺎﻭﺩﺍﻧﮕﻰ ﺑﻬﺸﺘﻰ)ﺁﻧﺎﻥ &= #65169;ﻴﺸﺘﺮ ﻭ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﺗﺎ ﺑﺎﺯ ﻣﺘﻮﻟﺪ ﺟ&= #65260;ﺎﻥ ﺷﻮﻧﺪ'ﮐﻪ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺻ&= #65236;ﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺭﻭﺡ = ﺧﻮﺩ ﺑﺮﻭﻧﺪ. ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕﺮ . ( ﺟﺎﻭﺩﺍﻧﮕﻰ ﻣ&#= 65220;ﻠﻖ) ﻣﻨﺤﺼﺮﺍ ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﺘﻮﻟﺪ ﻧﻮﻋﻰ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ. = ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺑﻴ&#= 65208;ﺘﺮ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺳﺎﻟﻬﺎﻯ ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧ&= #65176;ﻈﺎﺭ ﺁﻧﺎﻥ ﺩﺭ ﺳﺎﻳﻪ ﻋﺮﺵ ﺷﻬﻮﺩﻯ ﺧﻮﺩ (ﺟ= ﺎﻭﺩﺍﻧﮕﻰ ﻧﺴﺒﻰ) ﺍﺳﺖ. ﺍﻣ= ;ﺎ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65165;ﻣﺮﻭﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻗﺸﺮﻯ ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﮔﻨﻪ ﭘ= ﻴﺸﻪ'ﭼﻮﻥ ﺑﻨﺴﺦ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭﻣﺴﺦ ﺣﻘﻴﺮﺗﺮ ﻧﻮﻋﻰ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ ﺑﻨﻤﺎﻳﻨﺪ' به (ﺟﺎﻭﺩﺍﻧﮕﻰ ﻫﺎﻯ ﻃﻮﻟﺎﻧﻰ &= #65183;ﻬﻨّﻤﻰ) ﺟﻬﺎﻥ ﺩﺭ ﺍﻧﻮﺍﻉ ﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺑﺎﻳﺪ ﮐﺮ&= #65193;. ﺗﺎ ﺑﺎ ﺗﮑﺎﻣﻞ = ﻃﺒﻴﻌﻰ ﭼﻮﻥ ﺩﻳﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻭ&#= 65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺍگر ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺷﻮﺩ'ﻫﺰﺍﺭ ﺑﺎﺭﻩ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺑﻴﺎﻳﻨﺪ. ﻭﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺼﻮﻝ ﺁﺧﺮ ﺁﻥ'ﺑﺸﻬﻮﺩ ﻭﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺑﺎﻧﻮﺍﻉ ﻓﺮﺍ&#= 65261;ﺍﻥ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺭﺍﻩ ﭘﻴﺪ&= #65165; ﮐﻨﺪ'ﮐﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻧﻴﺰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸﺮﻯ' ﺑﺎﻳﺪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ. = ﮐﻪ ﺯﻣﺎﻧﻰ ﮔﻮﺋﻰ ﺟﻬﺎﻥ ﺟﻬﻨّﻤﻰ'ﺑﻘﻮ= 5245; ﻋﺎﺭﻓﻰ 'ﺧﺎﻟﻰ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭﺑ= ﻘﻮﻝ ﻣﺤﻤﺪ ﺯﻣﺎﻧﻰ ﺟﻬﻨﻢ ﻫﺎ ﻭ ﺣﺘﻰ ﺃﺭﺑﺎﺏ ﻧ&= #65262;ﻉ ﺟﺒﺮﺋﻴﻞ ﻭ ﻣﻴﮑﺎﺋﻴﻞ ﻭ ﻏﻴﺮﻩ ﺧﻮﺍﻫﻨﺪ ﻣُﺮﺩ. ﺯﻳﺮﺍ ﺑﮑﻤﺎﻟﺎﺕ ﺑﺎ&#= 65247;ﺎﺗﺮ ﻧﺰﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﻓﺘﻪﺍﻧﺪ. ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪﺍ ﮔﻔﺘﻪﺍﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫﺮ ﮐﺎﺭﻯ ﻣﺤﺪﻭﺩﻳّﺖ ﻧ= 5194;ﺍﺭﺩ. ﭘس ﻫﻤﭽﻨﺎﻥ ﻧ&#= 65204;ﻠﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﺭﻭﺍﺡ'ﺍﺯ ﺍﻗﻴﺎﻧﻮس ﺑﻴ= 4401;ﺮﺍﻥ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻬﻰ ﺟﺪﺍ ﻣﻴﮕﺮﺩﻧﺪ'ﮐﻪ &= #64344;س ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻫﻤﻪ ﺍﻧﻮﺍﻉ ﺩﻭﺑﺎﺭﻩ ﺑﻬﻤﺎﻥ ﺩﺭﻳﺎ ﻭﺑﻄﻮﺭ ﺷﺎﻳﺴﺘﻪ ﺑﺮﻭﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻣﻴﺪﻭﺍﺭﻡ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺍﺯ ﻃﻮﻝ ﮐﻠﺎﻡ ﻭ ﺑﺤث ﺍﺭﺍﺩﻩ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﻭﻋﻤﻠﻴّﺎﺕ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264;'ﮐﻪ ﺩﺭ ﻣﻘﺎﻟﺎﺕ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 191;ﻮﺩ ﮔﻔﺘﻪﺍﻡ' ﺧﺴﺘﻪ ﻭ ﺁﺯﺭﺩﻩ ﻧﺸﻮﺩ ﮐﻪ ﻣﺎ ﺷﺎﻳﺪ ﺗ= ﻮﺍﻧﺴﺘﻪ ﺑﺎﺷﻴﻢ'ﺩﺭ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻫﺎ ﺑﻤﺮﺯﻫﺎﻯ ﺟﻬﺎﻥ ﺭﻭﺡ ﻳﺎ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻏﻴﺮ ﻣﺤﺴﻮس ﺭ&#= 65203;ﻴﺪﻩﺑﺎﺷﻴﻢ. ﻭﺷﺎﻳﺪ(ﺍﻫﻤﻴ&#= 1617;ﺖ ﺣﻴﺎﺗﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ)ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﺗﻮﺿﻴﺢ ﺑﺪﻫﻴﻢ'ﻭ ﻳﺎ ﺍﺯ ﺧﻄﺮ ﺩﺭﺩﻧﺎﻙ ﺟﻬﻨ&#= 1617;ﻤﻬﺎﻯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎﻥ ﺁﮔﺎﻩ ﮔﺮﺩﻳﻢ'ﻭ ﺑﺠﺎﻯ ﺑﻬﺸﺘﻬﺎﻯ ﻣﻮﻋﻮﺩ ﻧﻮﻋﻰ'&= #65169;ﺠﻬﻨّﻤﻬﺎﻯ ﻣﻮﻋﻮﺩ ﮐﺎﺭﻣ&#= 65166;ﺋﻰ'ﺩﺭ ﻧﺴﺦ ﻭ ﻣﺴﺦ ﻭﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭﻭﺳﺦ ﺩﻭﭼﺎﺭ ﻧﺸﻮﻳﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺘﻌﺮﻳﻒ( ﭘﺮﺍﺩﻳﻦ)</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﻴﺮﺳﻴ= 5250;' ﮐﻪ ﺍﺭﺍﺩﻩ ﺭﺍ( ﻗﺪﺭﺕ ﺍﻧﺠﺎﻡ ﺍﻋﻤﺎﻝ ﻣﻌﻘﻮ&#= 65245;) ﻣﻴﮕﻮﻳﺪ. ﻧﻈﺮ&= #65267;ّﻪﺍﻯ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5176;ﻰ'زیرا ﺍﺭﺯﺵﻫﺎ ﺑﺴﺘﻪ ﺑﻤﻌﻘﻮﻟﻴّﺖ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﺯ ﺑﻬﺘﺮﺍﺯ ﺍﺭﺯﺷﻬﺎﻯ ﻣﺮﺗﺒﻂ ﺑﻨﻔﻊ ﻭ ﻟﺬﺕ ﻣﻴﺒﺎﺷ&= #65194;. ﻭ ﺍﻟّﺎ ﻣﻌﻘﻮﻟﻴّﺖ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺑﺎ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺍﻟﻬی ﺘﺎ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻟﻬﻰ ﻭ ﻣﻴﻨﻮ&= #65263; ﺍﻧﺴﺎﻧﻬﺎﻯ ﮐ&#= 65166;ﻣﻞ ﺭﺳﻴﺪﻩ ﺑﺘﺠﻠّﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ'ﻗﺎﺑ&#= 65246; ﻗﻴﺎس ﺑﺎﻫﻢ ﻧﻴﺴﺘﻨﺪ. ﻣﮕﺮ ﺗﻌﺮﻳﻒ ﭘﺮﺍﺩﻳﻦ ﺭﺍﺩﺭ (ﻋﻘﻞ ﮐﻠّﻰ)ﺍﻟﻬﻰ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ ﺑﺪﺍﻧﻴ&#= 65250; ﻭ ﺍﻟّﺎ ﻋﻘﻞ ﻣﺎﺩﻯ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍﻣّﺎﺭﻩ' ﺳﺮﺍﺳﺮ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺁﻧﻬﺎ' ﻫﻮﺳﻬﺎﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻧﻪ ﺍﺯ ﻧﻮﻉ ﺍﺭﺍﺩﻩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬی ﻴﻮﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻟﺪﻧﻰ ﻭ ﺍﻟﻬﺎﻣﻰ. ﺍﻳﻦ = ﻣﺘﻔﮑّﺮ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺍﻳﻦ ﻗﺪﺭﺕ ﺍﺭﺍﺩﻯ ﺩﺭ ﺍﻋﻤﺎﻝ ﻣﻌﻘﻮﻝ'ﺩﻧﺒﺎ&#= 65247;ﻪ(ﺗﻮﺍﺭث) ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﺴﻮﻯ ﺍﻋﻤﺎﻝ ﻏﺮﻳﺰﻯ ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮﺩ. ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﻣﻌﻴﺎﺭ ﻣﻌﻘﻮﻟﺎﺕ ﻭ ﻣ&= #65228;ﻴﺎﺭ ﺧﻴﺮﻳّﺖ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺨﺪﺍﻭﻧﺪ ﻧﻤﻴﺮﺳﺎﻧﺪ. ﻭ&= #65175;ﻮﺍﺭث ﺍﻳﻦ ﻋﻘﻞ ﺍﺯ ﺍﺟﺪﺍﺩ ﻃﻔﻞ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻃﻔﻞ ﺍﺳﺖ. ﺑﺨﺼ= ﻮﺹ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺍﻭ. ﮐﻪ ﺣﺘﻰ ﺻﺪﻫﺎ ﺑﺎﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺑﻌﻘﻞ ﻧﺴﺒﻰ ﺑﺸﺮﻯ' ﻗﺎﺩﺭ ﺑﺪﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮﮐﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﭘس (ﺳﺮﻧﻮﺷﺖ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺗﻮﻟﺪ ﮐ&#= 65256;ﻮﻧﻰ) ﺭﺍ'ﺩﺭ ﺗﻮﻟﺪ ﭘ= ﻴﺸﻴﻦ ﺑﺸﺮﻯ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ ﺑﻮﺩﻳﻢ. = ﮐﻪ ﭼﻮﻥ ﮐﻠﺎس ﺩﺭﺳﻰ'ﻣﻘﺪﻣﺎ&#= 65173; ﺗﻮﻓﻴﻖ ﮐﻠﺎس ﺑﻌﺪﻯ ﺭﺍ ﺑﺎﻳﺪ ﺁﻣﺎﺩﻩ ﮐﺮﺩ. ﻭﺑﺪﻭﻥ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣﻰ'ﻧﻤﻴﺘﻮ&#= 1575;ﻨﺴﺘﻴﻢ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺑﻴﺎﻳ&#= 65268;ﻢ. ﺑﻠﮑﻪ ﺗﻮﻟﺪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻧﺎﻗﺺ'ﻭ ﻣﺸﮑﻠﺎﺕ ﺟﺴﻤ&#= 65264; ﻭﺫﻫﻨﻰ ﻭﺭﻭﺍ&#= 65255;ﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ' ﮐﻪ ﺑﺴﻴﺎﺭ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻳﻦ ﭼﻨﺎﻥ ﻣﻰ ﺑﻴﻨﻴﻢ. ﻭﺍﻣﺮ&= #65261;ﺯ ﺍﮔﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺗﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﻧﺮﺳﻴﻢ'ﮐﻪ ﺷﺎﺑﺴﺘﻪ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﺸﺮﻯ'ﻭﻳﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮔﺮﺩﻳﻢ' ﭘس ﺩﺍﺭﻳﻢ (ﺳﺮﻧﻮﺷﺖ ﺑﺪﺗﺮ ﺁﻳﻨﺪﻩ)ﺟﻬﻨّ= 5252;ﻰ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺟﻬﺎﻥ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ ﺁﻣﺎﺩﻩ ﻣﻴﻨﻤﺎﺋﻴﻢ. ﺯ&= #65267;ﺮﺍ ﺍﻳﻦ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻋﻘﻞ ﻧﺴﺒﻰ ﺧﻮﺩ' ﻭﻧﻴﺮﻭﻫﺎﻯ ﺍ&#= 65197;ﺍﺩﻩ ﭼﻮﻥ ﺧﻴﺮ ﻭ ﻋﺸﻖ ﺭﺍ ﺻﺮﻑﺗﮑﺎﻣﻞ ﻧﻤﻴﮑﻨﺪ'ﭘس ﻧﺪﺍﻧﺴﺘﻪ ﻣﺸﻐﻮﻝ ﺍﺗﻠﺎ&#= 65233; ﺁﻧﻬﺎ ﺩﺭ ﺻﺮﻑ = ﻟﺬﺕ ﻭﺧﻮﺩﺳﺮﻯ ﺍﺯﻓﻄﺮﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﺑﮕﺬﺷﺘﻪ ﻫﺎﻯ ﭘﻴﺸﻴﻦ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ'ﻭﮐ&#= 65166;ﺭﻣﺎ ﻭﻣﺠﺮﻡ ﺍﺯ ﻧﻈﺮ ﻓﺮﻣﺎﻥ اﻟﻬﻰ( ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ) ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺩﻧﺪﺍﻥ ﺪﺭ ﺑﺮﺍﺑﺮ ﺩﻧﺪﺍﻥ ﻣﺠﺎﺯﺍﺕ ﺷﻮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺑﺴﻮﻯ ﻏﺮﺍﻳﺰ ﺭﻓﺘﻦ ﻗﻬﻘﺮﺍ ﺍﺳﺖ. ﻭ ﺑﺴﻮﻯ ﻣﻌﻘﻮﻟﻴﺘﻬﺎ= 5263; ﺑﺮﺗﺮ ﺍﻟﻬﻰ'ﭼﻮﻥ ﻋﻘﻞ ﻟﺪﻧّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺭﻓﺘﻦ'ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺪﺭﺟﺎﺕ ﻣﻌﻘﻮﻟﻴّﺖ ﺍﻋﻤﺎﻝ ﺑﻴﺸﺘﺮ ﺑﺎﻟﺎ &= #65251;ﻴﺒﺮﺩ. ﮐﻪ ﺭﺍﻩ ﺁﻥ ﺗﻨﻬﺎ ﮐُﺸﺘﻦ ﺭﻭﺍﻥ ﭘﺮ ﻋﻘﺪﻩ'ﺩﺭ ﺧﻮﻳ&= #65208;ﺘﻦ ﺩﺍﺭﻯ ﻭﮐﻨﺘﺮﻝ ﻫﻮﺳﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ. = ﺗﺎ ﺷﺎﻳﺪ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﺍﺯ ﺯﺷﺘﻰ ﻫﺎ' ﺍﻣﮑﺎﻥ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﺑﺘﻌﻠﻴﻢ ﭘﻴﺮ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎ&#= 65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺑﺘﻮﺍﻥ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ. = ﺁﻧﮕﺎﻩ ﺍﻋﻤﺎﻝ ﻣﺎ ﺑﻤﻮﺟﺐ ﻣﻌﻘﻮﻟﻴّﺖ ﻭ ﺧﻴﺮﻳّﺖ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭﺭﻭﺡ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺮﺍ ﭘﻴﺪﺍ ﮐﺮﺩﻥ'ﻳﻌﻨﻰ ﺗﻘﺮﺏ ﺑﺨﺪﺍ ﻳﺎﻓﺘﻦ' ﻭ ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﻭﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺟﺴﺘﻦ ﺍﺳﺖ. ﮐﻪ ﻫﺮ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﻋﻘﻞ ﻭ ﺻﻔﺎﺕ ﻋﻘﻠﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﺑﺎﻟﺎﺗ&= #65198;ﺍﺯ ﻣﺮﺍﺗﺐ ﻗﺒﻠﻰ'ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺣﻘﻴﺮﺗﺮ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺗﺮ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻨﻚ ﺍﻧﺴﺎﻥ ﺗﮑﺎﻣﻞ ﺟﻮ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺗﻨﻬﺎ ﺗﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65203;ﺪ ﺗﺎ ﺩﺭ ﻋﺼﺮ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' ﺑﺘﻮﺍﻥ ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭﺳﻴﺪ. ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ ﺍﻳﻦ ﻋﺮﺷﻬﺎ ﻭﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ ﻋﻘﻠﻬﺎﻯ ﮐﻮﻩ ﭘﻴﮑﺮ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺁﻥ ﺍﻧﻮﺍﻉ'ﺩﺭ ﭘﻴﺶ ﺭﻭﻯ ﻫﺮ ﺳ= ﺎﻟﻚ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺖ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣل اﻟﻬﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ'ﺍ&#= 65199; ﻧﻮﻉ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﻧﺘﻴﺠﻪ ﺗﺄث&#= 1740;ر(ﺣﻮﺍس ﺍﺯ ﺧﺎﺭﺝ) ﺩﺍﻧﺴﺖ. ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺁﻧﻬﺎ ﺭﺍ'ﺑﺎﻣﻌﻘﻮﻟ&#= 65268;ّﺖ ﻣﻘﺎﻳﺴﻪ ﻭﺗﻄﺒﻴﻖ ﻧﻤﺎ&#= 65267;ﺪ. ﺍﺻﻮﻟﺎ ﺍﺣﺴﺎﺳﺎﺕ ﻣﻌﻘﻮﻝ ﺩﺭ ﻧﻔس ﻧﻴﺴﺖ. ﻣﮕ&= #65198; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ. ﻭﺍﺭﺍﺩ&= #65257; ﺁﻧﻬﺎ ﺑﺎ ﻋﻘﻞ ﻟﺪﻧّﻰ ﻭ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺍﺣﺴﺎﺳﺎﺕ ﻣﻌﻘﻮﻝ ﺩﺭ ﺗﻌﺮﻳﻒ <span style=3D'mso-spacerun:yes'> </span>ﻓﻠﺴﻔ= 5264;'ﻫﻤﺎﻥ ﻫﻮﺵﻫﺎ ﻭﻋﻘﻞ ﺑﺸﺮﻯ ﻭﻗﺪﺭﺗﻬﺎﻯ ﺫ&#= 65259;ﻨﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﭼ= ﻘﺪﺭ ﺗﮑﺎﻣﻠﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﮔﺬﺷﺘﻪ ﻭﺣﺎﻝ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ. = ﺑﺮﺍﻯ ﺭﻭﺷﻦ ﺷﺪﻥ ﺗﺄثیر ﻣﺘﻘﺎﺑﻞ ﺃﺻﻞ ﺭﻭﺣﻰ ﻭﺣﻴﺎﺗ&#= 65264;</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>A= 169;ﺎ ﻧﻘﺶ ﻧﻔﺴﺎﻧﻴّﺎﺕ ﺭﻭﺍﻧﻰ ﮐﻪ ﺭﻭ&= #65165;ﻥ ﺷﻨﺎﺳﺎﻥ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨﻨﺪ. ﺩﺭ ﻧﻈﺮ ﻋﻠﻤﺎﻯ ﻓﻴﺰﻳﻮﻟﮋﻯ ﺑﺴﺎﺧﺘﻤﺎﻥ ﻣ&#= 65232;ﺰ ﻣﺮﺍﺟﻌﻪ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﻣﻐﺰ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻭ ﺃﺻﻠﺎﻭ'ﺑﺠﺎﻯ &= #65197;ﻭﺣﻰ ﺩﺭﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮔﺮ ﻣﻐﺰ ﻣﻨﺎﺳﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻧﻰ ﺍﻣﺮﻭ&#= 65199; ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﻭﻟﻰ ﺗﻨﻬﺎ ﻳﻚ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﻧﺎ ﺷﻨﺎﺧﺘﻪ ﺑﺎﻟﺎﺗﺮ ﺭﻭﺣﻰ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺑﻬﺸﺖ ﺍﺳﺖ. ﺑﻠ= ﮑﻪ ﺩﺭ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺭﻭﺡ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ'ﺑﻴﺮﻭ&#= 65253; ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﺩ&= #65263; ﻭ ﻣﻐﺰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﻐﺰ ﻣﺮﮐﺰ ﻓﻬﻢ ﻭﺩﺭﻙ ﻣﻌﻨﻰ ﻭ ﺍﺣﺴﺎس ﻭ ﺣﻘﻴﻘﺖ'ﻭﺑﺴﻴ&#= 65166;ﺭﻯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ&= #65187;ﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65255;ﻤﻴﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﺍﻳﻦ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺑﮕﻔﺘﻪ ﻓﺮﻭﻳﺪ ﻭ ﺭﻭﺍ&= #65253;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 207;ﻨﺎﺳﺎﻧﻰ ﮐﻪ ﺑﺎﺻﻞ ﺭﻭﺡ ﺭﺳﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻴﺮﻭﻥ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﮐ= ﻪ ﭼﻮﻥ ﺁﻟﻮﺩﻩ ﺑ&= #65228;ﻘﺪﻩ ﻫﺎ ﻭ ﮐﻤﺒﻮﺩﻫﺎ ﻭﻣ&#= 65236;ﺎﺳﺪ ﺑﺎﺷﺪ'ﺍﮔﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﺷﻮﺩ'ﮐﻪ ﺗﻨﻬﺎ = ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65197;ﻭﺷﻬﺎﻯ ﺍﻭﻟﻴﺎ'ﻭ ﮐﻤﻚ ﺭﺳﺎﻧﻰ ﻣﺪﺍﻭﻡ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'ﭘﺎﮐ&#= 65264; ﺍﻳﻦ ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﻣﻴﺴّﺮ ﺍﺳﺖ. ﻭ ﻋﻤﻠﺎ ﺍﺯ ﻣﺤﻴﻂ ﻣﻠﮑ&= #65262;ﺗﻰ ﻭ ﺑﻴﺮﻭﻥ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﺩﻯ'ﺣﺘﻰ ﺩﺭﻋﻮﺍﻟﻢ ﺟﺒﺮﻭﺗﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﻠﮑﻮﺕ ﻭﺟﻬﺎﻥ ﻧﺎﺳﻮﺕ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﻣﺎ ﺗﺼﻮﺭ ﺳﻄﻮﺣﻰ ﺍﺯ ﻣﺎﺳﻮﺕ ﺳﻨﮕﻴﻦ ﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﺃﺗﻤﻰ ﻧﺎﺳﻮﺕ' ﭼﻪﺭﺳ&= #65194; ﺑﻤﻠﮑﻮﺕ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎﻯ ﺭﻗﻴﻖ ﺗﺮ ﺍﺯ ﻳ= ﮑﺪﻳﺮ ﻣﻴﮕﻮﺋﻴﻢ'ﻭﻟ&#= 65264; ﺑﺎﺯ ﻫﻤﻪ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﻟﻰ ﺍﻧﺴﺎﻥ ﻧﺎﭼﺎ&#= 65197; ﺍﺳﺖ' ﺑﺮﺍﻯ ﻓﻬﻢ ﺑﺎﻋﻘﻞ ﻣﺎﺩﻯ ﺧﻮﺩ'ﺗﻔ&= #64401;ﻴﻚ ﻋﻮﺍﻣﻞ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭ ﺍﻳﻦ ﺗﻔﮑﻴک ﻃ&#= 65170;ﻘﺎﺗﻰ ﺑﺮﺍﻯ ﻣﻮﺟﻮﺩ&#= 65267;ّﺖ ﻫﺎﻯ ﻭﺍﻗﻌﻰ' ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻣﺎ ﺭﺍ ﺑﺤﻘﻴﻘ&= #1578; هاﻯ ﻣﺮﺑﻮﻁ ﺑ= 5154;ﻳﻨﺪﻩ ﻫﺎﻯ ﻧﺎﺩﻳﺪﻩ ﻣﻮﺟﻮﺩ'ﻭﻳﺎ ﻫﻤﭽﻨﺎﻥ ﻧﻴﺎ&#= 65251;ﺪﻩ ﺑﻮﺟﻮﺩ' ﮐﻪ ﺍﺯ= ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ ﻧﻤﻴﺸﻮﺩ. ﻳﻌﻨ&= #65264; ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺩﺭ ﻧﻄﻔﻪ ﻭ ﺑﺎﻟﻘﻮﻩ' ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗﺒﺪﻳﻞ ﺑﮑﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺷﻮﺩ'ﺍﮔﺮ ﺍﺭﺗﺒﺎﻁ ﻭﮐﻤ&#= 64401;ﻰ ﺍﺯﻣﺮﺍﺗﺐ ﻏﻴ&#= 65170;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬﻰ ﻧﮕﻴﺮﺩ. = ﮐﻪ ﺗﻤﺎﻡ ﺑﺤث ﻋﺮﻓﺎﻥ ﻭ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐﻰ ﺗﻨﻬﺎ ﻫﻤﻴﻦ ﺍﻳﺠﺎﺩ &= #65165;ﺭﺗﺒﺎﻁ ﺑﻴﻦ ﻭﺟﻮﺩ ﺍﻣ&= #65198;ﻭﺯ ﻣﺎ'ﺑﺎ ﻭﺟﻮﺩ ﺍﺣﺘﻤﺎﻟﻰ ﺑﻬﺘﺮ ﻧﻮﻋﻰ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺍﻟّﺎ ﺧﻮﺩ ﺑﺨﻮﺩ'ﺍﺭ&= #65175;ﺒﺎﻁ ﺑﺎ ﮔﺬﺷﺘﻪﻫﺎﻯ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺮﻗﺮﺍﺭ ﻣﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ'&= #65165;ﻧﺴﺎﻥ ﺑﺎ ﺳﺮﻧﻮﺷﺖ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺗﺤﻘّ&#= 65238; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮﻳﺶ ﻣﻴﺘﻮﺍﻧﺪ ﺳﺮ&#= 65255;ﻮﺷﺖ ﺑﻬﺘﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﻧﻤﺎﻳﺪ. ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺳﺮﻧﻮﺷﺖ ﻓﺼﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺍﺯ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺁﻣﺎﺩﻩ ﮐﻨﺪ. ﻭﺍﻟّﺎ ﺧ&= #65262;ﺩ ﺑﺨﻮﺩ ﻭﺑﺪﻭﻥ ﺑﻨﻴﺎﺯ ﺍﺭﺍﺩﻩ ﻭ ﻫﻤّﺘﻰ'ﻣﻘﺎﻡ &#= 65197;ﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﺳﺮﺍشیب®= 0; ﻭ ﻧﺰﻭﻝ ﺍﺳﺖ. ﮐﻪ ﺑﺎ ﻣﺮﻙ ﺗﻦ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺗﻦ ﻧﺴﺦ ﻭﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻧ&= #65268;ﺎﺯ ﺑﺎﺭﺍﺩﻩ ﻭﻳﮋﻩﺍﻯ ﻫﺴﺘﻴﻢ ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﺳﺮﺍﻍ ﺩﺍﺭﻳﻢ. ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 65251;ﺮﻭﺯ ﺧﻮﺩﺭﺍ</span><span dir=3DLTR></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 dir=3DLTR></span>' </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'>ﺑﻔﺮﺩﺍ= 5197;ﻯ ﺑﻬﺘﺮ ﺗﺒﺪﻳﻞ ﮐﻨﻨﺪ. ﺑﺎ ﻫﺮ ﺭﻳﺎﺿﺖ ﻭ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﮐﻪ ﻟﺎﺯﻡ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺗﺎﺟﺎﺋ&= #65264; ﮐﻪ ﺑﺎ(ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ) ﺟﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﻣﻴﺪﻫﻨﺪ' ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ ﻭﻟﻮ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65259;ﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 197;ﻭﺵ ﺯﻧﺪﮔﻰ ﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﻭ ﺗﻤﺎﻡ ﺭﻭﺷﻬﺎ&#= 65263; ﻓﻠﺴﻔﻰ ﻭﺣﺘﻰ ﻋﻠﻤﻰ ﻭ ﺍﺧﻠﺎﻕ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﻏﻴﺮﻩ' ﺣﺘﻤﺎ ﭘﻴﺸﺮﻓﺘﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧﺪﺍﺭﺩ. ﮐ= ﻪ ﻣﺘﻔﺎﻭﺕ ﺿﺮﺭﻫﺎﺋﻰ ﻧﻴﺰ ﺑﻤﻘﺎﻡ ﺭ&= #65261;ﺍﻥ ﺍﻧﺴﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍﻫﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﺧﻴﻠﻰ ﺍﻣﻮﺭ ﺭﺍ'ﺑﺨﺼ&= #65262;ﺹ ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﻔﻬﻤﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﺗﻤﺎ&#= 65249; ﻫﺴﺘﻰ ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﺍﺭﺍ&= #65193;ﻩ ﻭﺍﻗﻌﻰ ﻭ ﺩﺭﺳﺖ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑﺎ ﺍﻋﻤﺎﻝ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻭ ﺑﺪﻭﻥ ﺧﻴﺮ ﻭﺗﮑﺎﻣﻠﻰ ﺭﺍ ﺑﺎﻫﻢ ﺗﻄﺒﻴﻖ &= #65193;ﺍﺩ. ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺍﺣﺴﺎﺳﺎﺕ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ ﻫﻮﺵ ﻭﻋﻘﻞ ﻭ ﺣﺎﻓﻈﻪ ﻭﻏﺮﺍﻳﺰ ﻗﻬﻘﺮﺍﺋﻰ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺟﺰ ﺑﺎﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺑﺘﻮﺍﻥ ﺁﻧﻬﺎﺭﺍ ﺗﻘﻮ&#= 65267;ﺖ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﺮﺩ. ﻭﺍﻟّﺎ ﺑﺤﻘﺎﺭﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺍﺯ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﺮﻭﻧﺪ. ﺃﺻﻞ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔﻰ'ﻏﻴﺮ ﺍﺯ ﻓﻄﺮﺕ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﮐﻪ ﻓﻄﺮﺕ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﭘﻴﺶ ﻭﭘﺶ ﻣﻴﺮﻭﺩ. ﻭﻟﻰ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔﻰ ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;'ﻣﻴﺘﻮﺍﻧﺪ ﻓﻄﺮﺕ ﻗﺒﻠﻰ ﺭﺍ ﺑﻴﻚ ﻓﻄﺮﺕ ﮐﻨﺘﺮﻝ ﺷﺪﻩ ﺍﻟﻬﻰ ﺩﺭﺁﻭﺭﺩ ﻭ ﻓﻄﺮﺕ ﻭ ﮊﻧﺘﻴﻚ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ. = ﻓﻄﺮﺕ ﻗﺒﻠﻰ ﮐﻪ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ'ﻭ ﻓﻄﺮﺕ ﮐﻨﻮﻧﻰ ﺗﻮﺍﻥ ﺗﺒﺪﻳﻞ &= #65169;ﻔﻄﺮﺕ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭﺍ ﻧﺪﺍﺭﺩ. ﻣﮕ= ﺮ ﺑﺎ ﺳﻠﻮﻙ ﻭ ﮐﺴﺐ ﺗﺠﻠّﻴﺎ= 5173; ﻭﻣﺪﺍﺭﻙ ﻗﺒﻮﻟﻰ ﻭﺗﺄﻳﻴﺪﻯ ﺧﺪﺍﻭﻧﺪ'ﮐﻪ ﻧﻬﺎﻳﺖ ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷﺸﻢ ﻭ&#= 65165;ﺟﺐ ﺍﺳﺖ. ﻭﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎ ﭘﺎ&= #64400;ﻰ ﺧﻮﺩ ﺑﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ'ﺟﺬﺏ ﻭ ﻣﻮﺭﺩ ﺍﺟﺘﺒ&= #65166;ﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ. ﮔﻮﺋﻰ ﺑﺎ ﻗﻠّﺎﺏ ﻣﺎﻫﻴﮕﻴﺮﻯ ﺭﻭﺣﻰ ﺭﺍ ﺑﺒﺎﻟﺎ ﺑﮑﺸﻨ&#= 65194; ﻭ(ﺍﺟﺘﺒﺎ) ﻧﻤﺎﻳﻨﺪ ﻭ(ﻣﺠﺘﺒﻮﻯ) ﻣﻮﺭﺩ ﺷﻬﻮﺩ ﻣ&= #65198;ﺗﻀﻮﻯ ﭼﻬﺎﺭﻡ ﻗﺮﺍﺭ ﮔﻴﺮﺩ. ﮐﻪ ﺩﺭ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺮﻭﺩ. ﻭﻧﻪ ﺑﺎ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﺷﻬﻮﺩ &= #65207;ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس. ﮐﻪ ﺳﺎ&= #65247;ﮑﺎﻥ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺪﺍﻥ ﻣﻴﺮﺳﻨﺪ. ﻭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗﺒﻠﻰ ﺍﻟﻬﻰ ﺍﻫﻞ ﮐﺘﺎﺏ ﺑﺸ&= #65260;ﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65252;ﻴﺮﺳﻨﺪ. ﭘس ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺩﺭ ﻓﺼﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ'ﺑﺎﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺷﺎﻳﺪ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﻫﺮ ﭘﻨﺞ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﻭﻟﺎﻳﺘﻬﺎ' ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5256;ﺪ. ﮐﻪ ﻧﺎﻡ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ'ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﭘﻴﺎ&= #65251;ﺒﺮ(ﺃﻫﻞ ﮐﺘﺎﺏ) ﻭﺳﻠﻮﻙ ﻭ ﭘﻴﻤﺎﻥ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﻧﺒﺎﻳﺪ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺁﻧﻬﺎ'ﻣﻮﺭﺩ ﺁ&= #65199;ﺍﺭ ﻭ ﻣﻤﺎﻧﻌﺖ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﻭﺍﺻﻮﻟﺎ ﺳﺎﻟﮑﺎﻥ ﺍﺭﺗ&#= 65170;ﺎﻃﻰ ﺑﺎﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ ﻭﻗﺸﺮﻯ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ ﻣﻌﺘﻘﺪ ﺑﺎﻟﻮﻫﻴّﺖ ﺗ= 5252;ﺎﻡ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>A= 231;ﻴﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ' ﺗﻤﺎﻡ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺁﺩﻡ ﻭﻣﻴﺘﺮﺍ ﻭﺑﻮﺩﺍ ﻭ ﺯﺭﺩﺷﺖﻭﻣﺴﻴ= 5186; ﻭ ﻣﺤﻤﺪ ﻣﻌﺘﻘﺪ ﻫﺴﺘﻨ&#= 65194;. ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭﻧﻪ ﺩﺭ ﻭﺍﺑﺴﺘﮕﻰ ﺑﺠﺎﻣﻌﻪ ﮐﺪﺍ&#= 65249; ﺩﻳﻦ ﻗﺸﺮﻯ. ﮔﺮ= ﭼﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬﺎ'ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺩﺭﺟﺎﻣﻌﻪ ﺧﻮﺩ'ﻓﻌﺎﻟﻴﺖ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮﺍﻥ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﻋﻘﺎﻳﺪ ﻭﺍﺧﻠﺎﻕ ﻭ ﺯﺑ&= #65166;ﻥ ﻣﺮﺩﻡ ﺧﻮﺩﺭﺍ ﻣﻴﺪﺍﻧﻨﺪ. ﭘس ﮐﺎﻣﻠی اﻟﻬﻰ ﺩﺭ ﻣﺤﻴﻂ ﻳﻬﻮ&= #65193;ﻯ ﻭﻳﺎ ﺑﻮﺩﺍﺋﻰ'ﻧﺒﺎ&#= 65267;ﺪ ﺑﺮﺍﻯ ﺳﺎﻟﮑﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺍﻭﺭﺍ ﺑﻮﻯ' ﺑﻌﻨﻮﺍﻥ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ ﺍﻭ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ ﺍﺳﺖ ﻧﺎﺩﻳﺪﻩ &= #64404;ﺮﻓﺖ. ﻭ ﮔﻔﺖ ﮐﻪ ﻭﻯ ﻳﻬﻮﺩﻯ ﻳﺎ ﺑﻮﺩﺍﺋﻰ ﮔﻮﺋﻰ ﺑﺎﻳﺪ ﻋ&= #65256;ﻮﺍﻥ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨ&#= 65264; ﻗﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﭘﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ. ﻣثلا ﺁﻳﺖ ﺍﻟﻠﻪ ﻳﺎ ﮐﺸﻴﺶ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺃﺻﻞ ﻓﻄﺮﺕ ﻭ ﻏﺮﻳﺰﻩ'ﻃﺒﻴﻌ&#= 65176;ﺎ ﺣﺮﮐﺖ ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ ﻭ ﺣﻘﺎﺭﺕ'ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻟﺬﺕ ﺩﺍﺭﺩ. ﮐﻪ ﮔﻮﺋﻰ ﺍﻃﻔﺎﻝ ﺩﺭ ﺻﺮﺻﺮﻩﻫﺎ ﻣﻴﺨﻨﺪﻧﺪ ﮐﻪ ﻣﻴﻠﻐﺰﻧﺪ. ﻏﺎ&= #65235;ﻠﺎﺯ ﺍﻳﻨﮑﻪ ﺑﺎﻳﺪ ﺩﻭﺑﺎﺭﻩ ﺍﺯ ﺻﺮﺻﺮﻩ ﺑﺒﺎﻟ&#= 65166; ﺑﺮﻭﻧﺪ. ﻭ ﺍﻳﻦ= ﻓﻄﺮﺕ ﺑﺴﻮﻯ ﺃﻫﺮﻳﻤﻦ ﺣﻘﺎﺭﺕ' ﺗﻤﺎﻳﻞ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺁﺷﻨﺎﺋﻰ ﺍﺧﻠﺎﻗﻰ ﻭ ﺻﻔﺎﺗﻰ ﺩﺍﺭﺩ. = ﺗﺎ ﺑﺴﻮﻯ ﺗﻌﺎﻟﻰ ﺳﺨﺖ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺑﺨﻮﺍﻫﺪ ﺑﺎﻟ&#= 65166; ﺑﺮﻭﺩ. ﮔﻮﺋﻰ ﺃﻫﺮﻳﻤﻦ ﻧﻘﺶ ﺧﺪﺍﻯ ﻣﻨﻔﻰ'ﻭ ﻗﻄﺐ ﺟﺬﺏ ﺍﺭﻭﺍﺡ ﺳﺮﮐﺶ'&= #65169;ﺪﺍﺧﻞ ﻇﻠﻤﺖ ﻭﺗﺎﺭﻳﮑﻰ ﺑﭙاﺌﻴﻥ کشیدﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﺎﺭ ﻏﺮﻳﺰﻯ ﻟﺬﺕ ﺑﺮﺩﻥ ﺑﺎﻃل ﻤﻴﺒﺎﺷﺪ. ﻭﮐﺎ&= #65197; ﺃﺻل ﺤﻴﺎﺗﻰ ﻭﺍﺭﺍﺩﻩ ﺣﻴﺎ&#= 65173;'ﺍﺯ ﮔﻮﻧﻪ ﺳﻮﻡ ﮐﻪ ﮔﻔﺘﻴﻢ'ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺗﺮﻙ ﺍﺭﺍﺩﻯ ﻟﺬﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺟﻨﺴﻰ'ﻭ ﺣﺘﻰ ﻟ= ﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨﻰ ﻣﻰ ﻧﻤﺎﻳﻨﺪ. ﻭ ﺑﺴ= ﻮﻯ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻋﺎﻟﻰ ﺗﺮ'ﮐﻪ ﻟﺬﺗﻬﺎﻯ ﻣﻴﻨ&#= 65262;ﻯ ﻭ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ ﻣﻴﺮﻭﺩ ﻭﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺑﻠﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻧﺮﺳﺪ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﻣﻌﻨﻰ ﺍﻳﻦ ﻟﺬ&= #65175;ﻬﺎ ﺭﺍ ﺑﻔﻬﻤﺪ. ﺍﻟ= ﺒﺘﻪ ﻣﻐﺰ ﻭ ﭘﻮﺳﺘﻪ ﻣﻐﺰﻯ ﮐﻮﺭﺗﮑس ﺯﻳﺮ ﭘﻴﺸﺎﻧﻰ' ﮔﻮﺋﻰ ﻧﻮﺷﺘﻪﻫﺎﻯ ﺑﺮ ﺟﺒﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ'ﮐﻪ ﺳﺮﻧﻮ&= #65207;ﺖ ﻣﻴﮕﻮﺋﻴﻢ. ﻋﺎ&= #65247;ﻰ ﺗﺮﻳﻦ ﺍﻋﻤﺎﻝ ﺑﺪﻥ ﺍﻧﺴﺎﻥ'ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﺭﻭ&#= 65165;ﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺗﻌﺎﻟﻰ ﺑﺨﺶ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻧﻤﻴﺒﺎﺷﺪ. ﻭﻧ&= #65252;ﻴﺘﻮﺍﻥ ﺧﻮﺩﺭﺍ ﺍﻟﻬﻰ ﻧﻤﻮﺩ' ﻭﺗﻌﺎﻟﻰ ﻣﻮﺭﺩ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﻳﺎﻓﺖ. ﻣ= ﮕﺮ ﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺯﻳﺮ ﻧﻈﺮ ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺭؤﻳﺎ. ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻭﻟﻰّ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﺑﺠﺎﻯ ﻣﻐﺰ ﺍﻧﺴﺎﻥ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒﺎﻁ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﻣﻴﺴ&= #1617;ﺮ ﺍﻭ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺷﺨﺺ ﺑﺎﺷﺪ'ﺍﻟﻮﻫﻴ&#= 1617;ﺖ ﻣﻘﺎﻡ ﻭﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ ﻭﺍﺭﺍﺩﻩ ﻫﺎ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ ﺩﻧﺒﺎ&#= 65247;ﻪ ﻋﻘﻞ ﺍﻟﻬﻰ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺳﺮﻋﺖ ﺗﮑﺎﻣﻞ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺍﻭﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﮔﻮﺋﻰ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻫﺮﻭﻯ ﺻﺪ ﺳﺎﻟﻪ ﺩﻳﮕﺮﺍﻥ می ﻨ= 5252;ﺎﻳﻨﺪ. ﺭﻭﺷﻬﺎﻯ ﻋﻠﻤﻰ ﻭﻓﻠﺴﻔﻰ ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﻳﮕﺮ'ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻋﺎﻟﻢ ﺗﮑﻨﻮﻟﻮﺟﻰ ﻭ ﻓﻴﻠﺴﻮﻑ ﺩﺭ ﻧ&= #65224;ﺮﻳّﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋﻮﺍم ﭙﺴﻨﺪ' ﻭ ﺣﺘﻰ ثرﻭﻣﻨﺪ = 5261;ﺩﺍﺭﺍﻯ ﺍﺣﺘﺮﺍﻣﺎﺕ ﺑﺮﺗﺮ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﻨﻤﺎﻳﺪ'ﻭ ﺑﺤﮑﻮﻣﺖ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ. ﻭﻟﻰ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﺳﭙس ﺩﺍﻧﺴﺘﻪ &#= 65169;ﺴﺘﻤﮑﺎﺭﻯ ﺑﻴﺸﺘﺮ ﺑﺪﻳﮕﺮﺍﻥ' ﻭﺣﺘﻰ ﺑﭙﻴﺮﻭﺍﻥ ﻭﻋ&#= 65248;ﺎﻗﻤﻨﺪﺍﻥ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ ﭘس ﻗﻬﻘﺮﺍﻯ ﺑ&#= 65198;ﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴﺸﻮﺩ. ﻭﻋﻘﻞ ﻣﺎﺩﻯ ﻗﻮﻯﺘﺮ ﺁﻧﺎﻥ' ﮐﺎﺭ ﻋﻘﻞ ﺍﻟﻬﻰ ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ. ﭘس ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭﻋﻘﻞ ﺿﻌﻴﻒ ﺗﺮ'ﻭﻟﻰ ﺧﻮﺩﺭﺍ ﻣﺠﺮﺏ &= #65261; ﺩﺍﻧﺎ ﺗﺮﻣﻴﭙﻨﺪﺍﺭ= 5193;. ﻭ ﺍﺯ ﻋﻮﺍﻃﻒ ﻧ= ﻴﮑﻮﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﺁﺩﻣﻴّﺖ ﻭ ﺧﺪ&#= 65165;ﭘﺴﻨﺪﺍﻧﻪ'ﺳA= 166;ﺯﻧﺪ ﺭﻭﺡ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﺩﻭﺭ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﭼﺎﺭﻩ ﺁﻧﻬﺎ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺗ&= #65228;ﺎﻟﻰ ﻣﺠﺪﺩ'ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻭﺑﺼﻮﺭﺕ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻳﺎ ﺑﺸﺮﻯ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ﺘﻌﺎﻟﻰ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ'ﻧﻴﺎﺯ = ﺑﻴﻚ ﺭﻩ ﺭﻓﺘﻪ ﻭﺗﺠﺮﺑﻪ ﮐﺮﺩﻩ ﺑﺮﺍﻯ ﺗ&= #65166; ﻧﻬﺎﻳﺖ ﺧﻂ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﺠﺮﺑﻪ ﺧﻮﺩﺭﺍ ﺗﻌﻠﻴﻢ ﭘﻴﺮﻭ ﺑﺪﻫﺪ. ﻭ ﺳﺎﻟﻚ ﻧﻴﺰ ﻣﻄﻴﻊ ﻭ ﺻ= ﺎﺩﻕ ﻭ ﻋﺎﺷﻖ ﺍﻭ ﺑﺎﺷﺪ. ﮐﻪ ﻭﺳﻴ= ﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﻭ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ ﻭﻟﻰ ﻧﺴﺒﺘﺎ ﻣﺮﺩﻩ ﺭﺍ'ﺗﺒﺪﻳﻞ ﺑﺰ&= #65255;ﺪﻩ ﻣﻨﺎﺳﺐ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ'ﻭﺣﺘﻰ ﺑ&= #65198;ﺍﻯ ﺍﻣﺮﻭﺯ ﺑﻬﺘﺮ ﺩﺭﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ ﻭﻋﻮﺍﻃﻒ ﻣﻴﻨﻤﺎﻳﺪ. ﭼﻴ&= #65200;ﻯ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﺑ= ﻨﺪﺭﺕ ﻧﺎﻇﺮ ﺻﺎﺣﺐ ﭼﻨﻴﻦ ﻋﻮﺍﻃﻔ&#= 65264; ﻣﻴﺒﺎﺷﻴﻢ. ﭘس &= #65191;ﺪﺍﻭﻧﺪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﮐﻪ ﺍﺯ </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:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۱۳ ﻧﻔﺮ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;ﺗﺠﺎﻭﺯ ﻧﻤﻴﮑﻨﺪ' ﮐﻪ ﻣﻨﺎﺳﺐ ﺳﺎﻟﻚ ﻣﻌﺮﻓﻰ'ﺗﺎ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺍﻭﺭﺍ ﻣﻌﺎﻟﺠﻪ ﮐﻨﺪ. = ﺯﻳﺮﺍ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﻴﻨﺎ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ'ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻧﺎﺑﻴﻨﺎﺋﻰ ﺭﺍ ﻣﻌﺎﻟﺠﻪ ﭼﺸﻢ ﮐﻨﺪ. ﮐﻪ ﭼﺸﻢ ﺩﻝ ﺑﻴﻨﺎ ﻭﺧﺪﺍ ﺑﻴﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻟﺬﺍ ﺳﺎﻟﻚ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺭﺍ ﺑﺴﺒﻚ ﻭﺩﺳﺘﻮﺭﻯ ﭘﻴﺮ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ. ﻭ ﺑﺎ ﻋﺒﺎﺩﺍﺕ ﻣﺘﻮﺳّﻠﺎﻧﻪ ﮐﻪ (ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ) ﺑﺮﺍﻯ ﺧﻄﺎﺏ ﺑﻮﻯ ﺑﺠﺎﻯ ﺧﺪﺍﻭﻧﺪ' ﺻﻮﺭﺕﺑﮕﻴﺮﺩ'&#= 65199;ﻳﺮﺍ ﺍﻭﻟﻴﺎ ﺍﺯﻣﺮﺍﺗﺐ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ ﺮﻭﺍﻥ ﺴﺎﻟﻚ ﺭﺍ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65255;ﻪ ﻫﻤّﺖ ﺳﺎﻟﻚ ﻭﺣﺘﻰ ﺗﻌﻠﻴﻤﺎﺕ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ. ﻫﺮﭘﻠّ&#= 65258; ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻧﻬﺎﻳﺖ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘس ﺍﺯ ﭘﻨﺞ ﺷﻬﻮﺩ ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘﻴﺸﻴﻦ'ﺑﺮﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺘﻮ= 5165;ﻥ ﺭﺳﻴﺪ. ﮐﻪ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﺗ= ﻨﻬﺎ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ ﺑﺎﻭﻟﺎ&#= 65267;ﺖ ﺷﺸﻢ ﻣﺤﻤﺪﻯ هستند'ﮐﻪ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑ= ﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﻧﺪ' ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺩﺍﺭﻧﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺑﺒﺎﻟﺎﻯ ﻋﺮﺵ &= #65255;ﻤﻴﺮﻭﻧﺪ. ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻧﺨﺴﺘﻴﻦ ﺭﺳﻴﺪﻩ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﮐﻪ </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:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩ</spa= n><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= 267;ﮕﺮ ﺻﺎﺣﺐ ﻭﻟﺎﻳﺖ ﺑﺮﺗﺮ ﺑﻨﺎﻡ (ﻗﺎﺋﻢ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ) ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻣﺘﻮﺳّﻠﺎﻥ ﺑﺎﻭﻯ'ﮐﻪ ﻫﻤﮕﻰ ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ' ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65256;ﻮﺭ ﺭﺣﻤﺎﻥ'ﻭﺍﺣﺘ&#= 65252;ﺎﻟﺎ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ ﻫﻨﻮﺯ ﻧﺎﻣﻰ ﻭﺻﻔﺎﺗﻰ ﺍﺯ ﺍﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ. ﮐ&= #65258; ﻣﻬﺪﻯ ﺧﻮﺍﻫﺪ ﮔﻔﺖ. ﺗﺎ ﺍﺯ ﻋﺮﺵﺧﺪﺍﻭﻧﺪ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺁﺷﻨﺎ &= #64404;ﺮﺩﺩ'ﺑﻴﺎﻣﻮ= 5199;ﺩ ﻭ ﺑﻴﺎﻣﻮﺯﺍﻧﺪ. &= #65261;ﺍﻳﻦ ﺍﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﺗﺎ ﻋﺎﻗﻠﺎﻥ ﺭﺍ ﻫﻤﻴﻦ ﮐﻠﺎﻡ ﺑس ﺑﺎﺷﺪ ﻭﺍﻳﻨﮑﻪ ﺧﺪﺍﻭﻧﺪ ﭼﻪ ﮐ&= #65204;ﺎﻧﻰ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ ﺟﺬﺏ ﻭ ﺍﺟﺘﺒﺎ ﻧﻤﺎﻳﺪ'ﻭ ﻣﻴﻠﺶ ﺑﭽﻪ ﺳﺎﻟﮑی ﻤﺴﺘﻌ= 5194; ﻭ ﺻﺎﺩﻕ ﻭ ﻋﺎﻗﻞ ﻭ ﺻﺒﻮﺭﺑﺎﺷﺪ. ﮐ&= #65258; ﻫﻔﺖ ﺳﺎﻝ ﺭﻳﺎﺿﺖ ﺳﻠﻮﮐﻰ ﺭﺍ'ﺑﺠﺎﻯ ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﻋﻤﺮ'ﻧﺘﻴﺠﻪ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ ﻋﺮﺷی ﺮﺍ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. &= #65153;ﻧﮕﺎﻩ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65251;ﺘﻮﻟﺪ ﺍﻭﻟﻴﺎﻯ ﻣﻬﺪﻭﻯ ﻣﻴﮕﺮﺩﻧﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻨﻈﺮ( ﺩﻟﺎﻯ) ﻋﻘﻞ ﺑﺎ ﺗﺤﺮﻳﮑﺎﺕ ﺧﻮﻳﺶ'ﺧﻮﺩﮐﺎ&#= 65197; ﺯﻧﺪﮔﻰ ﺭﺍ ﮐﻨ&= #65176;ﺮﻝ ﻣﻴﮑﻨﺪ. ﺍﻟﺒﺘ&= #65258; ﻣﻐﺰ ﻭ ﻧﻈﺎﻡ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻭ ﺍﻧﻌﮑﺎس ﺷﺮ&#= 65219;ﻰ'ﺗﺎ ﺣﺪﻭﺩﻯ ﺣﻔﻂ ﺣﻴﺎﺕ ﻣﻴﻨﻤﺎﻳﺪ. <span style=3D'mso-spacerun:yes'> </span>ﻭﻟﻰ ﺑﺎﺯ ﻗﻄﻌﻰ ﻧﻴﺴﺖ ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ ﺣﻔﻆ ﺣ&= #65268;ﺎﺕ ﮐﻨﻮﻧﻰ ﻧﻴﺰ' ﺑ= ﺄﻫﻤﻴّﺖ ﮐﺴﺐ ﺣﻴﺎﺕ ﻋﺎﻟﻰ ﺗﺮ ﻧﻤﻰ ﺭﺳﺪ. ﻭﻟﻰ ﻣﺎ ﺍﺯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ. ﮐﻪ ﺩﺭ ﺍﻃﻔﺎﻝ = ﺣﺘﻰ ﻋﻘﻠﻰ ﻧﻴﺴﺖ'ﮐﻪ ﺣﻔﻆ ﺣﻴﺎﺕ ﻧﻤﺎﻳﺪ. = ﻣﮕﺮ ﻋﻘﻞ ﻣﺎﺩﺭ ﺍﻭ'ﻭ ﻳﺎ ﻋﻘﻞ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﻃﻔﻞ. ﮔﺮ= ﭼﻪ ﻣﺤﺴﻮس ﻣﺎﺩﻯ ﻣﺎ ﻧﻤﻰ ﺑﺎﺷﺪ.= ﮐﻪ ﺣﺘﻰ ﺭﻭﺡ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﻴﻢ. ﻣ= ﮕﺮ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻗﺎﺋﻢ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﮐﻪ ﻫﻤﺮﺍﻩ ﺍﻧﺴﺎ&#= 65253; ﻫﻤﻴﻦ ﺭﻭﺡ ﻫﻤ&= #65200;ﺍﺩ ﻭﻣﺪﺑﺮ ﺍﻭ ﺩﻳﺪﻩ ﺑﭽﺸﻢ ﺩﻝ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﻓﺮ&= #65207;ﺘﻪ ﻣﺮﮒ'ﻭ ﻫﻤﺎﻥ ﻧﻄﻔﻪ ﺁﻳﻨﺪﻩ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯﺎﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﮐﻨﻮﻥ ﺩﺭ ﺻﻮﺭﺕ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ'ﺍﻟﻬﺎﻡ ﺑﺨﺶ ﻋﻘﻠﻰ ﺍﻭ ﺍﺳﺖ. ﻭ ﺣﻔﺎﻇﺖ ﮐﺎﻣﻞ ﺍﺯ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﮐﺎﻣل ﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﻣﺮﮒ ﺍﻭ ﺑﺴﺘﻪ ﺑﺨﻮﺍﺳﺖ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻓﺮﺷﺘﻪ ﻣﺮﮒ'ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺑﻤﻴﺮﺩ. ﻭﺍﮔﺮ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺧﻮﺩ'ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﺟﺮﺍ ﻧﺸﺪﻩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﻭ ﮐﺸﺶ ﺷﺪﻳﺪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺑﺴﻮﻯ ﺁﻳﻨﺪﻩ ﺩﺭ ﺍﺟﺘﺒﺎﻯ ﺍﻟﻬﻰ ﻭ ﮐﺸﺶ ﺍﻭ'ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ &= #65261; ﺩﻳﺪﺍﺭ ﻧﻮﺭ ﺗ&= #65184;ﻠّﻯ اﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤﺎﻥ' ﺑﺎ ﺍﻳﻤﺎﻥ ﺷﺒﻪ ﻣ&= #65220;ﻠﻖ' ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺧﻮﺩ'ﻣﻴﻞ ﻣﺮﮒ ﺩﺍﺭﺩ. ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍ&#= 65197; ﻣﻴﺪﻫﺪ'ﻭﻧﻪ ﺧﻮﺩﮐﺸﻰ ﺑﻨﻤﺎﻳﺪ. ﺯﻳﺮ&= #65165; ﺟزء ﻧﻤﻴﺘﻮﺍﻧﺪ ﮐﻞّ ﺧﻮﺩﺭﺍ ﺑﺒﻴﻨﺪ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﺩﺍﺭ&= #65257; ﻭ ﺩﺧﺎﻟﺘﻰ ﮐﻨﺪ. ﻣﮕﺮ ﻭﺍﺭﺩ ﮐﻞّ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺸﻮﺩ'ﮐﻪ ﮐﻞ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ ﺑﺒﻴﻨﺪ. ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ ﺗﺼﻮﺭ ﻏﻴﺮ ﺍﻟﻬﻴّﻮﻥ ﻓﻴﻠﺴﻮﻑ ﺭﺍ ﻧﻤﻮﺩ'ﮐﻪ ﺍﺭﺍﺩﻩ ﻧﻴﺮﻭ&#= 65163;ﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻣﺮﺍﺗﺐ ﻧﻴﺮﻭﻫﺎﻯ ﺭﺑّﺎﻧﻰ ﭘﺎﺋﻴﻦ ﺗﺮ ﺭﺍ ﺭﻫﺒﺮﻯ ﮐﻨﺪ'ﻣﮕﺮ ﺑﻨﻔﻊ ﻟﺬﺕ ﺧﻮ&= #65193; ﺍﺯ ﻧﻴﺮﻭﻫﺎﻯ ﺍﻟﻬﻰ ﺳوء ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﺪ. ﻭ ﺗﻨﻬﺎ ﻳﻚ ﻧﻴﺮﻭ ﭼﻨﻴﻦ ﺗﻮﺍﻥ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻫﻤﺎﻥ ﺫﺍﺕ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺑﺎ ﻫﻤّﺖ' ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺗﻮﺍﻥ ﺧﻮﺩ ﻟﺤﻈﻪ ﺑﻠﺤﻄﻪ' ﺑﺎ ﮐﻤﻚ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ. = ﮐﻪ ﺍﺭﺍﺩﻩ ﺑﺴﻮﻯ ﮐﻤﺎﻝ ﻭ ﻣثبت ﻭ ﺍﻟﻬﻰ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺍﮔﺮ ﺩﺭ ﻧﻈﺮﻳّﻪ ﺍﻳﻦ ﻣﺘﻔﮑﺮ'ﺍﺭﺍﺩ&#= 65257; ﻣﺴﺘﻠﺰﻡ ﮐﺸﻤﮑﺶ ﺩﺭﺩﻧﺎﻙ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻭ ﻣﺨﺎﻟﻒ ﻃﺒﻴﻌﺖ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺗﮑﺎﻣﻞ ﺟﻮﺋﻰ ﺳﻠﻮﮐﻰ ﺷﺨﺺ ﻫﺴﺖ'ﮐﻪ(ﺑﻠﺎﻳ&= #65166;ﻯ ﺳﻠﻮﮐﻰ) ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍﻟّﺎ ﺩﺭ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﻟﻐﺰﻳﺪﻥ ﺑﺴﻮﻯ ﭘﺎﺋﻴﻦ'ﻧﻪ ﻓﻘﻂ ﮐﺸﻤﮑﺸﻰ ﻧﺪﺍﺭﺩ' ﮐﻪ ﻟﺬ= ﺕ ﺧﺎﺻﻰ ﻫﻢ ﺩﺍﺭﺩ. ﮐﻪ ﺍﻃﻔﺎﻝ ﺭﻭﻯ ﺻﺮﺻﺮﻩ ﻫﺎ ﻟﺬﺕ ﻭ ﺧﻨﺪﻩ ﻭ ﺷﺎﺩﻯ ﻟﻐﺰﻳﺪ&#= 65253; ﺭﺍ ﺩﺍﺭﻧﺪ. ﻏﺎ= ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﻴﺎﺯ ﺑﺎﻧﺮﮊﻯ ﻓﺮﺩﻯ ﺑﻴﺸﺘﺮ'&= #65169;ﺮﺍﻯ ﺑﺎﻟﺎ ﺭﻓﺘﻦ ﺑﺴﻄﺢ ﻗﺒﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ&= #65169;ﺎﺭ ﺩﻳﮕﺮ ﻧﺨﻮﺍﻫﺪ ﻟﻐﺰﻳﺪﻥ ﻭ ﺧﻨﺪﻩ ﺭﺍ ﺗﮑﺮ&= #65165;ﺭ ﮐﻨﺪ. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺠﻬﺎﻥ ﭼﻨﻴﻦ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻣﻴﮑﻨﻨﺪ'&= #65261; ﺍﺳﺮﺍﻑ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﻧﺮﮊﻳﻬﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘﺮ ﺳﺮﻣﺎﻳﻪ ﮔﺬﺍﺭﻯ ﺷﺪﻩ ﺍ&= #65255;ﺮﮊﻯ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺑﻔﺮﺽ ﺑﺨ&= #65262;ﺍﻫﺪ ﻟﺬﺕ ﻟﻐﺰﻳﺪﻥ ﺁﻧﺮﺍ ﺑﺒﻴﻨﺪ'&= #65247;ﺬﺕ ﻋﻤﻴﻖ ﺗﺮ ﻭﻃﻮﻟﺎﻧﻰ ﺗﺮﻯ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ. ﻭ ﺍﻟّﺎ ﺗﺎ ﻭﻗﺘﻰ ﻋﻘﻞ ﺳﺎﻟﻢ ﻭ ﻫﺪﻑ ﻣﻘﺪسﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﻫ&= #65268;ﭽﮕﺎﻩ ﻫﺮ ﺳﻄﺢ ﺗﻌﺎﻟﻰ ﺭﺍ'ﺻﺮﻑ ﻟﻐﺰﻳﺪﻥ ﻭ ﺧﻨﺪﻳﺪﻥ ﻧﻤﻰ ﮐﻨﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﭘس ﺍﺯ ﺧﻨﺪﻩﺍﻯ ﮔﺮﻳﻪﺍﻯ ﻫﺴﺖ. = ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﭼﻨﻴﻦ ﮐﺴ&= #65264; ﻋﺎﻗﻞ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺑﻴﻤﺎﺭﻯ ﺑﻰ ﻋﻘﻠﻰ ﻳﺎ ﮐﻢ ﻋﻘﻠﻰ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺗﻤﺎﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ'ﻫﻤﻴﻦ ﮐﻢ ﻋﻘﻠﺎﻥ ﻭﺑ&= #65268;ﻤﺎﺭﺍﻥ ﺭﻭﺍﻧی ﻨﺪﺍﻧﺴﺘﻪ ﺩﺍ&#= 65197;ﻧﺪ. ﻭﻟﻰ ﺧﻮﺩﺭﺍ ﺳﺎﻟﻚ ﻭ ﻋﺎﻗﻞ ﻭﺍﺩﻋﺎﻯ ﻧﺪﺍ&#= 65207;ﺘﻦ ﻫﺮﻋﻘﺪﻩ ﺭﻭﺍ&#= 65255;ی ﻤﻴﺪﺍﻧﻨﺪ. ﻭﺣ&= #65176;ﻰ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ' ﮐﻪ ﺑﻴﺶ ﺍﺯ ﻧﻴﺎﺯ ﻧﻴﺰ' ﻋﻘﻞ ﻭﮐﻤﺎﻟﺎ&#= 65173; ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﺭﻫﺮﺣﺎﻝ' ﻫﺮ ﺩﺭﺟﻪ ﺑﺎﻟﺎﻯ ﻋﻘﻠﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﺴﺒﺖ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻧﻮﻋی ﻮﺍﻟﻬﻰ ﻭﻟﻮ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65169;ﻮﺟﻮﺩ'ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﮐﻢ ﻋﻘﻞ ﻭ ﺣﺘﻰ ﺟﺎﻫﻞ ﻣﻴﺒﺎﺷﻨﺪ. ﺣﺘ&= #65264; ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺰﺭﮒ ﻭ ﻓﻴﻠﺴﻮﻑ' ﭼﻪ ﺭﺳﺪ ﺑﺂﺧﻮﻧﺪ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﮐﻪ' ﺟﺰ ﺗﻌﺒّﺪ ﺑﺎﻃﻞ ﻭ ﺟﻬﻨﻤﻬﺎﻯ ﺑ&= #65194;ﺗﺮ ﺍﺯ ﺑﻰ ﺩﻳﻨﺎﻥ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺑﻰ ﺩﻳﻨﻰ ﺑﻬﺘ&= #65198; ﺍﺯ ﻫﺮ ﺑﺪﺩﻳﻨﻰ ﺑﻮﺩﻩ'ﮐﻪ ﺑﺎﻳﺪ ﺑﻪ ﺩﻳﻨﻰ ﻳﺎ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻫﺮ ﺍﺭﺍﺩﻩﺍﻯ ﺩﺭ ﻫﺮ ﮐس ﻣﻮﺍﺟﻪ ﺑﺎ ﻣﻮﺍﻧﻊ ﻭ ﻣﺸﮑﻠﺎﺗﻰ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻃ&= #65170;ﻴﻌﺖ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘﺮ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ'&#= 64400;ﻪﻣﺸﮑﻠﺎﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﺯﻳﺮﺍ ﺗﻌﺎﻟﻰ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ ﮐﺎﻓﻰ'= ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺍﻳﻦ ﺩﺍﻭﺭﻯ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎ ﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴﺸ&#= 65176;ﺮ' ﻭﺷﺎﻧس ﺗﻮﻟﺪ ﺩﺭﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ. ﻳﻌﻨ&= #65264; ﺯﻳﺒﺎ ﺭﻭﻯ ﻭﻋﺎﻗﻞ ﻭ ﻫﻮﺷﻤﻨﺪ ﺑﺎ ﺳﻠﺎﻣﺘﻰ ﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺗﻦ ﺑﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺍﻣﮑﺎﻥ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺍﮐﻨﻮﻥ ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ' ﻧﻴﺎﺯ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺎﻣﺪﺍﺩﺍﺕ ﺧﺎﺭﺝ ﺍﺯ ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮﺕ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ. ﮐﻪ ﺁﻧﺮﺍ ﺳﻌﻰ ﻭﮐﻮﺷﺶ ﻭﻫﻤّﺖ ﻣﻴﻨﻤﺎﺋﻴﻢ. ﻭ&= #65175;ﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس 'ﺗﺨﻠﻴﻪ ﺍﺯ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻤﻮﺩ. ﺗﺎ ﺍﻣﮑﺎﻥ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺑﺮﺗﺮ ﺍﻟﻬﻰ'ﺑﺘﻘﻠﻴ&#= 65194; ﺍﺯ ﭘﻴﺮﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﻧﻤﻮﺩ. ﺁ&= #65255;ﮕﺎﻩ ﺷﺮﻁ ﮐﺎﻓﻰ ﺩﺭ ﺗﺤﻘق ﻤﺮﺣﻠﻪﺍﻯ ﺘﮑﺎﻣﻞ ﺍﺯ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺧﺪﺍﻭﻧﺪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺭﻭﺍﻳﺖ ﻣﻴﺸﻮ&#= 65193;. ﮐﻪ ﻣﺪﺍﺭﻙ ﻗﺒ&= #65262;ﻟﻰ ﻣﺮﺣﻠﻪﺍﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﺑﺪﻭﻥ ﺗﻠﺎﺵ ﺗﮑﺎﻣﻠﻰ ﺳﻠﻮﮐﻰ'ﺣﺪّ ﺃﻗﻞ ﺧﻮﻳﺸﺘﻦ &= #65193;ﺍﺭﻯ ﻭ ﺣﺪّ ﺃﮐثر ﺻﺒﻮﺭﻯ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 1615;ﺮﻣﺤﻨﺖ ﺧﺪﺍﻭﻧﺪ</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>ﻭ ﭘﻰ ﮔﻴﺮﻯ ﺗﻮﺳﻠّﺎﺕ ﻋﺒﺎﺩﻯ ﻮﺑﺪﻭﻥ ﻋﺠﻠﻪ ﻫﺎﻯ ﺷﻴﻄﺎﻧﻰ ﺑﻘﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5256;ﺪ. ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺣﺘﻰ ﺍﻧﺘﻄﺎﺭ ﺁﻧﺮﺍ ﻫﻢ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺍﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ. ﻭﻫﺮ ﺭﻭﺵ ﺩﻳﮕﺮﻯ ﻣﻌﻘﻮل ﻮﻋﻠﻤﻰ ﻭ ﺍﺧﻠﺎﻗﻰ'ﻭ ﺣﺘ&= #65264; ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮﻯ ﻭ ﻫﺮﻣﻘﺪﺍﺭ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮّﺍﺕ ﻭ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘﻰ ﻫﺎ' ﺗﮑ= ﺎﻣﻠﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻓﻘﻰ ﻭﺗﻮﺳﻌﻪ ﭘﺮﺑﺎﺭﻯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺍﻫ&#= 65194;. ﺑﻮﺩ ﮐﻪ ﻫﻴﭻ ﺍ= ﻗﺪﺍﻡ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺑﺪﻭﻥ ﻓﺮﺍﻭﺍﻥ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻧﻴﺴﺖ. ﻣﻨّﺖ ﮔ&= #65196;ﺍﺭﻯ ﻭ ﺗﮑﺒّﺮ ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭﻯ'ﻭﻟﺬ&#= 65173; ﺗﺤﮑّﻢ ﻭ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ ﺑﺮﺩﻳﮕﺮﺍﻥ بهمراه دارد . &= #65153;ﻧﮕﺎﻩ ﺻﺒﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻧﺘﻘﺎﻡ ﻧﮕﺮﻓﺘﻦ ﻓﻮﺭ&#= 65263; ﺍﺳﺖ. ﮐﻪ ﺗﺎ ﻭﻗﺖ ﻣﺮﮒ ﻭﭘﺎﻳﺎﻥ ﻓﺮﺻﺖ ﺍﺣﺘﻤﺎﻝ ﺗﻮﺑﻪ ﻧﺼﻮﺣﻰ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 203;ﻠﻮﮐﻰ'ﺑﺮﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺠﻬﺎﻥ ﺟﻬﻨّﻤﻰ ﻣﻴﺮﻭﻧﺪ. ﮐﻪ ﺻﺤﺒﺖ ﺍﺯ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ'ﻭﻣﺮﮒ ﻭ ﺗﻮﻟﺪﺍﺕ ﻣﺘﻮ&#= 65165;ﻟﻰ' ﻭﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ ﺍﺩﻭﺍﺭ ﻭ ﺍﮐﻮﺍﺭﺭﺍ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﺗﺎ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﻭ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. = ﺣﺘﻰ ﺍﮔﺮ ﻫﺰﺍﺭﺍﻥ ﺑﺎﺭﮐﺎﺭﻣﺎﻫ= 5166; ﺗﮑﺮﺍﺭ ﮔﺮﺩﺩ'&= #65175;ﺎ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺷﻮﻧﺪ. ﮐﻪ ﺍﺭﻭﺍﺡ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻭﺣﺘی اﺭﻭﺍح ﺃﺗﻤﻬﺎ ﻧﻴﺰ ﭼﻨﺎﻥ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ. ﻭ ﻫﺮ ﺑﺎﺭ ﻳﻚ ﺭﻭﺡ ﺑﻴﻚ ﺗ= ﺠﻠّﻰ ﺍﻟﻬﻰ'ﻭﻳﺎ ﺑﻴ&= #65242; ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ ﻣﻴﺮﺳﺪﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺁﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭﻫﻤﺎ&= #65253; ﻋﻘﻞ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺧﻠﺎﻕ ﺑﻬﺘﺮ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺑﺎﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺗﻤﺎﻣی اﺭﺑﺎA= 167; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ'ﺧﻮ&#= 65193; ﻧﻴﺰ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺍﺯ ﻣﻘﺎﻡ ﺑﺎﻟ&= #65166;ﺗﺮ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ) ﭼﻪ ﻭﻇﻴﻔﻪ ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩﻥ ﺍﻓﺮﺍ&#= 65193; ﺧﻮﺩ ﺭﺍ'ﭼﻮﻥ ﻳﻚ ﺍﻟﻠﻪ ﻣﺄﻣﻮﺭﻳّﺖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ. = ﺯﻳﺮﺍ ﻫﺮ ﺭﻭﺯ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﻧ&= #65268;ﺰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>ﺩﺭﺷﺄﻥ ﻭﮐﺎﺭ ﻭ ﺍﺑﺪﺍﻉ ﻭ ﺁﻓﺮﻳﻨﺸﻰ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻮﻓّﻖ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺑﺎ ﻫﺮ ﺷﻬﻮﺩ ﺗﺎﺯﻩ ﺑﺮﺗﺮ'ﻫﻤﭽﻨﺎ&#= 65253; ﺍﻳﻦ(ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ) ﺩﻓﻊ = ﺷﺮﻙ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻟﺎ ﺍﻟﻪ ﺍﻟّﺎ ﺍﻟﻠﻪ ﺭﺍ ﺗﮑﺮﺍﺭ می ﻨﻤﺎﻳﻨﺪ. ﭼﻮﻥ ﺩﻳﮕﺮ ﺍﺫﮐﺎﺭ ﻓﺎﻃﻤﻰ. ﺯﻳﺮﺍ ﺑﻬﺮ ﻣﻘﺎﻡ ﺑﺮﺗﺮﺍﻟﻬی ک= 07; ﻣﻴﺮﺳﻨﺪ ﺁﻧﺮﺍ ﺍﻟﻬﻰ ﻣﻴﺸﻨﺎﺳﻨﺪ'ﻭ&#= 65247;ﻰ ﻫﻤﭽﻨﺎﻥ ﺍﻟﻠﻪ ﻧﻤﻰ ﺷﻨﺎﺳﻨﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺑﺮﻓﺮﺽ ﻣﺤﺎﻝ'&= #65169;ﺪﻳﺪﺍﺭ ﻧﻮﺭ ﺍﻟﻠﻪ ﺑﺮﺳﻨﺪ' ﻫﻨﻮﺯ ﺑﺨﺪﺍﻭﻧﺪ ﻫﻮ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ. &= #65165;ﻟﻠﻪ ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﻋﺮﺑﻰ ﻗﻮﻡ ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ' ﺍﺯ ﻭﺍﮊﻩ(ﺃﻫﻮ)ﻣﺬ&= #64400;ﻮﺭ ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﺸﻬﻮﺩ ﺗﺎﺯﻩ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺍﻟﻪ ﻫﺴﺘﻰ'ﻭﻟ&= #65264; ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ)ﻧﻤﻰ ﺑﺎﺷﻰ= . ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65211;ﺎﺩﻕ ﺗﻤﺎﻡ ﻭﻗﺖ'ﺻﻮﺭﺕ ﻭﺳ&= #65268;ﻠﻪ ﺍﻟﻬﻴﻮﻳﺎ ﻫﺮ ﺷﻬﻮﺩ ﺁﺧﺮ ﺧﻮﺩﺭﺍ'ﻣﺪﺍﻡ ﺩﺭﻧﻈﺮ ﻭﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻫﺮ= ﭼﻪ ﺩﻝ ﺗﻨﮕﺸﺎﻥ ﺑﺨﻮﺍﻫﺪ ﺑﺨﺪﺍﻭﻧﺪ ﻣﻴﺮﺳﺎﻧﻨﺪ. ﻭ&= #65255;ﺎﻡ ﺁﻧﺮﺍ ﻧﻤﺎﺯ ﻭ ﺩﻋﺎ ﻭ ﻧﺠﻮﺍ ﻭ ﻫﺮﮔﻮﻧﻪ ﻋﺒﺎ&#= 65193;ﺕ ﻳﺎ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ. ﭼﻪ ﺭﺏّ ﻧﺎﺩﻳﺪﻩ &#= 64400;ﻨﻮﻧﻰ ﺳﺎﻟﻚ' ﻳﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟﻠﻪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻫﺴﺘﻨﺪ ﻭ ﺗﻔﮑﻴﮑﻰ ﻧﺪﺍﺭﻧﺪ. ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪ ﻗﻄﺮﺍﺕ ﺁﺏ ﺩﺭ ﺩﺭﻳﺎ ﻫﺴﺘﻨﺪ. = ﻭﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65197;ﻳﺎﺋﻰ ﺧﻮﺩ'ﺩﻳﮕﺮ ﻗﻄ&= #65198;ﻩﺍﻯ ﻧﻤﻴﺒﺎﺷﻨﺪ. ﻭ&= #65165;ﮔﺮ ﺑﺎﺯ ﻗﻄﺮﻩﺍﻯ ﺷﺪﻧﺪ' ﺁﻧﮕﺎﻩ ﻗﻄﺮﻩﺍﻯ ﺍﺯ ﻣ&= #65240;ﺎﻡ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>A= 251;ﺎﻫﻴّﺖ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﺗﺮﻯ ﻣﻴﺒﺎﺷﻨﺪﮐﻪ ﻗﻄﺮﻩﻗﺒﻠی ﻨﻤﻴﺒﺎﺷﺪ. ﺑﺤ&= #1579; ﺍﺭﺍﺩﻩ ﻫﻤﻴﻦ ﮐﻮﺷﺶ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺍﺳﺖ'ﺑﺮﺍﻯ ﺭﻓﻊ ﻣﻮﺍﻧﻊ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧﻮﺩ'ﮐﻪ ﺷﺎﻳﺪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس 'ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮﺗﺮﻯ ﺗﺎﺯﻩ ﺑﺮﺳﺪ. ﻭ ﺳﻄﺢ ﻋﻘﻞ ﺑﺎﻟﺎﺗﺮ ﺁﻥ ﻣﻘﺎﻡ ﺭﺍ ﺑﻴﺎﺑﺪ. ﺁﻧﮕﺎ&= #65257; ﺷﺘﺎﺏ ﺩﺭ ﺗﻌﺎﻟﻰ ﻭ ﺳﺮﺑﺎﻟﺎﺋﻰ(ﻣ&#= 65228;ﺠﺰﻩﺍﻯ ﻋﻤﻠﻰ)ﺍﺯ ﺳﺎﻟﻚ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺳﺮﺍﺷﻴﺒﻰ ﻭ ﻟﻐﺰﻳﺪﻥ ﺑﺴﻄ&#= 65262;ﺡ ﭘﺎﺋﻴﻥﺘﺮ' ﺷﺘﺎﺏ ﻭ ﺳﺮﻋﺖ ﻫﺮﺩﻡ ﺑﻴﺸﺘﺮ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﺳﺎﻟ&= #64401;ﺎﻥ ﻣﺪﺍﻡ ﺩﺭ ﺗﻮﺟّﻪ ﺑﻮﺟﻪ ﻭﺭﻭﻯ ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﭘﻴﺮ ﻣﻌ&= #65198;ﻓﻰ ﺷﺪﻩ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ' ﻭ ﺑﺪﻗّﺖ ﺑﺠﺰﺋﻴّﺎﺕ ﺻﻮﺭﺕ ﻫﺮﭼﻪ ﺩﻗﻴﻘﺘﺮ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ ﻭﺩﺭ ﺍﻓﮑﺎﺭ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﻭﺣﮑﻤﺘﻬﺎﻯ ﭘﻴﺮ ﺧﻮﺩ' ﻫﺮﭼﻪ ﺳﺎﺩﻩ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺩﻗﻴﻘﺎ ﺗﻔﮑﺮ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭﺳﻴﺮﺕ ﻭ ﺭﻓﺘﺎﺭ ﻭﺍﺧﻠﺎﻕ ﭘﻴﺮ&#= 65191;ﻮﺩﺭﺍ ﺩﺭ ﺧﻮﺩ ﺗﻤﺮﻳﻦ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﻣﺪﺍﻡ ﻣﺮﺍﻗﺒﻪ ﺩﺭ ﺍﻓﮑﺎﺭ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎ ﻭ ﮐﺮﺩﺍﺭﻫﺎﻯ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺗﺎ ﻫﺮﭼﻪ ﺑﻴﺸ&= #65176;ﺮ ﻣﻌﺎﻳﺐ ﻭﮐﻤﺒﻮﺩﻫﺎﻯ ﺁﻧﺮﺍ ﻳﺎﻓﺘﻪ ﺍﺻﻠﺎﺡ ﺁﻥ ﮐﻨ&= #65256;ﺪ. ﻭﺑﺮﺍﻯ ﻫﺮ ﺧﻄﺎﻯ ﻳﺎﻓﺘﻪ &= #65191;ﻮﺩ'ﺩﺭ ﻓﮑﺮ ﻭ ﮔﻔﺘﻪ ﻭ ﻫﺮ ﻋﻤﻠﻰ ﮐﻪ ﻣﻴﻨﻤﺎﻳﺪ'ﺑﺎ&#= 65199; ﺍﺳﺘﻐﻔﺎﺭ ﻟﺎﺯﻡ ﺭﺍ ﺩﺍﺭﻧﺪ' ﻭﻃﻠﺐ ﻋﻔﻮ ﺍﻟﻬﻰ ﻭ ﺗﻌﻬّﺪ ﻋﺪﻡ ﺗﮑﺮﺍﺭ ﺁﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺍ&= #64404;ﺮ ﺍﺭﺍﺩﻩ ﺭﺍ ﺩﺭﻫﺮﺯﻣﺎﻥ ﺑ&#= 65198;ﺣﺴﺐ ﻣﻘﺎﻡ ﺭﻭﺣﻰ'ﻭﮐﻤﺘﺮ ﺑﻮﺩﻥ ﺃثر ﻋﻘﺪﻩﻫﺎﻯ ﺭﻭ&#= 65165;ﻧﻰ ﺑﺎﺷﺪ'ﺍﺭﺍﺩﻩ ﺗﻮﺟّﻪ ﺧﻮﺩﺭﺍ ﮐﻢ ﻧﻤﻰ ﮐﻨﺪ. ﻭﻟﻰ ﺍﺭﺍﺩﻩﺍﻯ ﺍﺯ ﺧﻮﺩ ﺑﺮﺍﻯ ﻫﺮ&= #64404;ﻮﻧﻪ ﺧﻮﺍﺳﺘﻪﺍﻯ'ﻏ&#= 65268;ﺮ ﺍﺯ ﻧﺠﺎﺕ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193; ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍﺭﺩ. ﺍﻣﺎ ﺍﺭﺍﺩﻩ ﺷﺪﻳﺪ ﺗﺮ ﺑﺮﺍﻯ ﻫﺮ ﺧﻮﺍﺳﺘﻪ ﻏﻴﺮ ﺍﻟﻬﻰ' ﻫﻤﺮﺍﻩ ﺩﻋﺎﻯ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺍﻭﻟﻴﺎﻯ ﺩﺭ ﮔﺬﺷﺘﻪ'ﺟﺰ ﻗﻬﻘﺮﺍ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺻﺒﻮﺭﻯ ﺩﺭ ﺑﻠ&= #65166;ﻳﻰ ﺳﻠﻮﮐﻰ'ﻧﻪ ﻓﻘﻂ ﺷﮑﻮﻩﺍﻯ ﻧﺪﺍﺭﻧﺪ' ﮐﻪ ﺳﭙﺎﺳﮕﺬﺍﺭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65259;ﺴﺘﻨﺪ. ﻭﻃﺎﻟﺐ ﺑﻠﺎﻳﺎﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻭﻧﻴﺮﻭﻣﻨﺪﺗ= 5198;ﻯ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﻠﺎﻳﺎ ﺭﺍ ﺑﻨ&= #65236;ﻊ ﺻﺒﻮﺭﻯ ﺑﻴﺸﺘﺮ' ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ ﺗﺎ ﺍثباﺕ ﺻﺪﻕ ﻭﻋﺸﻖ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺑﺎﻭﺭﻯ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩﻩ ﺑﺎﺷﻨ&#= 65194;. ﮐﻪ ﺍﮔﺮﺁﺷﻔﺘﻪ ﺍﺳﺖ'ﺩﺭﺧﻮﺍﺳ&#= 65174; ﺁﺷﻔﺘﮕﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﻣﻴﺨﻮﺍﻫﺪ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﻭﺳﺮﻳﻌ&#= 65176;ﺮ ﺑﺮﻭﺩ. ﺍﻳﻦ ﭘﺮﺳﺶ ﮐﻪ ﺍﮔﺮ ﻣﺤﺼّﻠﻰ ﺑﺴﺨﺘﻰ ﺣﻞ ﻣﺴﺄﻟﻪﺍﻯ ﺭﻳﺎﺿﻰ ﺑﻨﻤﺎﻳﺪ'ﻭ ﻳﺎ ﺩﻳﮕﺮﻯ ﮐﻪ ﺑﺴﻬﻮﻟﺖ ﻭ ﺳﺮ&= #65227;ﺖ'ﭘﺎﺳﺦ ﻣﺴﺄﻟﻪ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ'ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﮐﺪﺍﻡ ﺑﻴﺸﺘﺮ ﺗﻠﺎﺵ ﮐﺮﺩﻩﺍﻧﺪ؟ﺁA= 255;ﮑﻪ ﺑﺎ ﺳﺨﺘﻰ ﺗﻠﺎﺵ ﻣﻴﮑﻨﺪ ﻭﻣﻮﺍﻧﻊ ﺑﺴﻴﺎﺭ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺭﻭﺍﻥ ﺧﻮﺩ ﺩﺍﺭﺩ. ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﮐﻨﺪ. ﻳﺎﺁ= ﻧﮑﻪ ﺑﺴﻬﻮﻟﺖ ﺣﻞ ﻣ&= #65204;ﺄﻟﻪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﺮﺩﻩ'ﻗﺒﻠﺎ ﺯﺣﻤﺎﺕ ﺧﻮﺩﺭﺍ ﮐﺸﻴﺪﻩ ﻭﺗﺰﮐﻴﻪ ﮐﺮﺩ&#= 65257; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻣﻊ ﺫﻟﻚ ﺑﺎﻳﺪ ﮔﻔ&= #65174;'ﺁﻧﮑﻪ ﺳﺮﻳﻌﺘﺮ ﭘﺎﺳﺦ ﺭﺍ ﺩﺍﺩﻩ'ﮐﻮﺷﺶ ﺑ&= #65268;ﺸﺘﺮ ﺩﺭ ﺫﺧﻴﺮﻩ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺑﺎﺯ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻋﻤﻴﻖ ﺗﺮﻯ ﺑﻨﻤﺎﻳﺪ'ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﻣﺸﮑﻠﺎﺕ ﻭﻣﻮﺍﻧﻊ ﺭﺍ ﺳﺮﻳﻌﺘﺮ ﺣﻞ ﻣﻴﮑﻨﺪ. ﻭ ﮐﻮﺷﺎ ﺗﺮ ﻣﺤﺴﻮﺏ ﻣﻴﺸﻮﺩ. ﺗﺎﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﺑﻤﺮﺯ ﺣﺪّ ﮐﻔﺎﻳﺖ ﻣﻴﺮﺳﺪ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ' ﻫﻤﭽﻨﺎﻥ ﮐﻮﺷﺸﻬﺎﻯ ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ. = ﻭﺍﮔﺮ ﮐﻮﺷﺸﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ ﮐﻤﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺣﺘﻰ ﻣﻌﺎﻑ ﺍﺯﻋﺒﺎﺩﺍﺕ ﻇﺎﻫﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻭ ﺍﻟّﺎ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ' ﭘﺎﺩﺷﺎﻫﺎﻥ ﺭﺍ ﻋﺒﺎﺩﺗﻰ ﺩ&= #64404;ﺮﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﭘﺎﺩﺷﺎهاﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎﻥ ﻫﺴﺘﻨﺪ' ﻭﺩﻳﮕ&= #65198;ﺍﻥ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻋﺒﺎﺩﺕ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧﺪ. ﻭﻣﻨﻈ&= #65262;ﺭ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﻫﺮ ﻣﺬﻫﺐ ﻗﺸﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺩﺭﺳﺖ ﺁﻧﻬﺎ ﻋﺒﺎﺩﺗﻰ ﺷﺮﻙ ﺁﻣﻴﺰ'ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺁﺧﻮ&#= 65255;ﺪ ﭘﺮﺳﺘﻰ ﻳﺎ ﺍﺑﻠﻴس ﭘﺮﺳﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺑﺴﺮﻋﺖ ﻭ ﺗﻠﺎﺵ ﮐﻤﺘﺮﻯ ﺣﻞّ ﻫﺮ ﻣﺸﮑﻞ ﻭ ﻣﺴﺄﻟﻪﺍﻯ ﺑﻨﻤﺎﻳﺪ' ﮐﻪ ﺍ= ﺯ ﻣﺤﻞّ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﺩﺭ ﺗﻔﮑّﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺗﻔﮑّﺮ'ﺗﻠﺎﺵ ﺑﺎ ﺯﺣﻤﺖ ﮐﻤﺘﺮ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺍﺯ ﮐﻤﮑﻬﺎﻯ ﻓﮑﺮﻯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﻨﻤﺎﻳﻨﺪ. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﮐﺴﺐ ﻣﻘﺼﻮﺩ ﺿﻌﻴﻒ ﺑﺎﺷﺪ'ﻭ&= #65247;ﻰ ﺍﺻﺮﺍﺭ ﺑﺘﻮﻓﻴﻖ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ' ﻧﺎﭼﺎﺭ ﺗﻠﺎﺵ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨﺪ. ﮐﻪ ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﺿﻌﻴﻒ ﺩﺍﺷﺖ'ﮐﻮﺷﺶ ﺍﻭ ثمرﻯ ﻧﻤﻴﺪﻫﺪ. ﮔﻮﺋ&= #65264; ﮐﺴﻰ ﺳﺮ ﺧﻮﺩﺭﺍ ﺑﺪﻳﻮﺍﺭ ﺑﮑﻮﺑﺪ'ﺗﺎ ﻓﮑﺮﻯ ﺑﻨﻈﺮﺵ ﺑﺮﺳﺪ. ﻭ ﻟﺬﺍ ﻋﻤﻠﺎ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﺷﺪﻩ. ﻣﮕﺮ ﺷﺨﺺ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺑﺎ ﮐﻤﻚ = ﺧﺪﺍﻭﻧﺪ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﻧﻘﺶ ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺻﺒﻮﺭﺍﻧﻪ ﻭﺻﺎﺩﻗﺎﻧﻪ ﻭﻣﻄﻴﻌﺎﻧﻪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﮐﻪ ﺍﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﮐﻪﻋﺎﻗﻠ&#= 65166;ﻧﻪ ﻋﻤﻠﻰ ﮐﺮﺩﻩ' ﻭ ﺑﺘﺤﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﻫﺪﻑ ﭘﺎﮐﺴﺎﺯﻯ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﻔﺮﺽ ﺑﺸﺎﻳﺴﺘﮕﻰ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻋﻘﻠﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺑﺮﺳﺪ. ﺃﺻﻞ ﺩﻳﻦ ﻭﺭﺯﻯ ﻫﻤﻴﻦ ﺍﺳﺖ. ﻭ ﻧﻪ ﺍﻋﻤﺎﻝ ﻋﺒﺎﺩﻯ ﺑﺘﻦ'ﻏﻴﺮ ﺍﺯ ﻫﺪﻑ ﺍﻧﺒﻴﺎ ﻭ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻭﻟﻴﺎﻯ ﮔﺬﺷﺘﻪ' ﮐﻪ ﺁﻧﺎﻥ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;' ﻫﺮ ﺩﺳﺘﻮﺭﻯ ﺭﺍ ﺩﺍﺩﻩﺍﻧﺪ. = ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ. ﻭﻟﺬﺍ ﺳﺎﻟﻚ ﻧﻴﺎﺯ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺯﻧﺪﻩﺍﻯ ﺩﺍﺭﺩ'ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸﺘﻪ ﺑﺎﺷﺪ. ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻭﺭﺍ ﺑﺴﺎﻟﻚ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻨﺎﺳﺐ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧی اﻳﻦ ﺳ= 5166;ﻟک اﺳﺖ. ﺯﻳﺮﺍ ﺳﺎﻟﮑﺎﻥ ﻳﮑﺴﺎﻥ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻭﻋﻘﻠﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻫﺮﻳﻚ ﻧﺴﺨﻪ ﻣ&= #65228;ﺎﻟﺠﻪ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﮐ= ﻪ ﭘﺰﺷﻚ ﻣﺘﺨﺼﺺ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪﻫﺪ. ﻭ ﺑﻌﺪ ﻫ= ;ﺮﮔﻮﻧﻪ ﺗﻐﻴﻴﺮﻯ ﮐﻪﺑﺨﻮﺍﻫﺪ ﻣﻴﺪﻫﺪ. ﻭ ﺍﻳﻦ ﻣﺘﺨﺼﺺ ﺍﻟﻬﻰ ﻭﺯﻧﺪﻩ'ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ </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:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۱۳ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ ﻫﻤﻴﺸﻪ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻫﺮﻳﻚ ﺳﺘﺎﺭﻩ ﻗﻄﺒﻰ ثاﺑﺖ' ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﻫﺪﺍﻳﺖ </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'>ﻭﻫُﺪﺍA= 263; ﺍﻟﻬﻰ ﺭﺍ'ﮐﻪ ﺧﻮﺩ ﭘﻴﺮ ﺩﺍﺭﺩ ﺑﺴﺎﻟﻚ ﻣﻴﺮﺳﺎﻧﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮐﻮﺷﺶ ﺍﺯ ﻋﻠﺎﺋﻢ ﻭ ﻟﻮﺍﺯﻡ ﺍﺭﺍﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﮐﺎﺭ ﺁﺳﺎﻥ = ﺑﺪﻭﻥ ﮐﻮﺷﺶ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﻭ ﺍﺻﻮﻟﺎ ﺩﺭ ﺍﻣﻮﺭ ﻃﺒﻴﻌﻰ ﻭ ﺧﺎﻟﺺ ﻭ ﺩﺭﺳﺖ' ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻮﺷﺶ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ. = ﮐﺎﻓﻰ ﺍﺳﺖ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﻭ ﺍﺟﺮﺍ ﮐﺮﺩ. ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65215;ﻊ ﻓﻮﻕ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻃﺒﻴﻌﻰ ﻭﺩﺍﻭﺭﻯ ﺍﻟﻬی ﺪﺭﻣﻴﺎﻥ ﺍﺳﺖ. = ﻳﻌﻨﻰ ﺗﻌﺎﻟﻰ ﻭ ﺑﺎﻟ&= #65166;ﺗﺮ ﺭﻓﺘﻦ'ﻭﺷﺪﻥ ﺗﺎﺯﻩﺍﻯ ﺩﺭ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ'ﮐﻪ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﻏﻴﺒ&#= 65264; ﻧﻴﺎﻣﺪﻩ ﺑﻮﺟﻮﺩ'ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﺧﻮﺩﻣﺎﻥ اﺳﺖ. &= #65261;ﺍﻟّﺎ ﺩﺭﺣﮑﻢ ﻏﻴﺮ ﻣﻤﮑﻦ ﻭ ﺣﺘﻰ ﻣﺤﺎﻝ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﮐﻮﺷﺶ ﺑﺪﻭﻥ ﺧﺴﺘﮕﻰ ﻭ ﺍﺭﺍﺩﻩ ﺷﮑﺴﺖ ﻧﺎﭘﺬﻳﺮ'ﻣﻌﻨ&#= 65264; ﻭﺍﻗﻌﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﭘﺶ ﺩﺭ= </span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 203;ﻠﻮﻙ ﻫﺮﭼﻪ ﮐﻮﺷﺶ ﻭﺗﻠﺎﺵ ﻭﺟﺪﻳّﺖ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﻋﺎﻗ&= #65248;ﺎﻧﻪ ﺗﺮ ﻭﻋﺎﺷﻘﺎﻧﻪ ﺗﺮ ﺑﺎﺷﺪ' ﺍﺣﺘﻤﺎﻝ ﺗﻐﻴ&#= 65268;ﺮ ﻣﺎﻫﻴّﺖ ﺫﺍﺕ ﺭﻭﺍﻧﻰ ﺩﺭ ﺳﺎﻟﻚ ﻣﻤﮑﻦ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺷﺎﻳﺪ ﻫﻔﺖ ﺳﺎﻝ ﻧﻴﺰ ﻃﻮﻝ ﺑﮑﺸﺪ'ﮐﻪ ﺑﻤﻌ&= #65198;ﺍﺝ ﻫﻔﺘﮕﺎﻧﻪ ﺗﻌﺎﻟﻰ'ﺑﺮﺍﻯ ﺗﺠﻠّﻴﺎﺕ ﺑﺎﻟﺎ ﺭﻓﺖ. ﻭ ﺍﻟّﺎ ﺳﻘﻮﻁ ﺳﻨﮓ ﺑﺴﻴﺎﺭ ﺳﻨﮕﻴﻦ ﻭ ﺑﺰﺭﮒ'ﺍﺯ ﻗﻠّﻪ ﮐﻮﻩ ﺑﭙﺎﻯ ﮐﻮﻩ'ﺑﺮﺍﺣﺘﻰ ﻭ ﺳﺮﻋﺖ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭ ﺟﺰ= ﺗﺤﺮﻳﻚ ﺍﻭﻟﻴﻪ'ﮐﺎﺭ ﺩﻳﮕﺮﻯ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ. ﮐﻪ ﻫﺮ ﮐﻮﺩﻙ ﻭ ﺣﻴﻮﺍﻥ ﻭ ﺟﺎﻫﻠﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﮑﻨﺪ. ﻭﻟﻰ ﺑﺮﺩﻥ ﺁﻥ ﺳﻨﮓ ﺑﺒﺎﻟﺎﻯ ﻗﻠّﻪ ﮐﻮﻩ ﮐﺎﺭ ﻣﺤﺎﻟﻰ ﺍﺳﺖ. ﻣﮕﺮ ﺑﺎ ﻧﻴﺮﻭﺋﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﻴﺮﻭﻯ ﺟﺎﺫﺑﻪ ﮐﺮﻩ ﺯﻣﻴﻦ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﻣﻴﺰﺍﻥ ﻗﺪﺭﺕ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻧﻰ ﺭﺍﺑﺴﻨﺠﻴﻢ' ﺑﺮﺣﺴﺐ ﺍﻫﻤﻴّﺖ ﻣﺸﮑﻠﺎﺕ ﺩﺭ ﭘﻴﺶ ﺍﺳﺖ'ﮐﻪ ﻣﺎﻧﻊ ﺣﺮﮐﺖ ﻳﺎ ﺍﺩﺍﻣﻪ ﺣﺮﮐﺖ ﻣﻴﺒﺎﺷﺪ. ﻭﭼﮕ&= #65262;ﻧﻪ ﻭ ﺑﺎ ﭼﻪ ﺗﺎﮐﺘ= ﻴﮑﻰ ﻣﻴﺘﻮﺍﻥ ﺭﻓﻊ ﻣﺸﮑﻠﺎﺕ ﮐﺮﺩ. = ﮐﻪ ﺩﺭ ﻫﺮ ﮐس ﻭ ﺩﺭﻫﺮ ﻣﻮﺭﺩ'ﻣﺸﮑﻠﺎ&#= 65173; ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﭘس ﻃﺮﺯ ﻋﻤﻞ ﻭ ﺣﻞّ ﻣﺸﮑﻞ ﺧﺎﺻﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﺑ= ﺎﺯ ﺩﺭ ﻃﺒﻴﻌﺖ ﻏﻴ&= #65198; ﺍﺯ ﺑﺎﻟﺎﺗﺮ ﺭﻓﺘﻦ'ﻭ ﻳﺎ ﻗﻬﻘﺮﺍ ﻭ ﺳﻘﻮﻁ ﻧﻤﻮﺩﻥ'&= #64400;ﻮﺷﺸﻬﺎﻯ ﺯﻳﺎﺩ ﺑﺪﻭﻥ ﻓ&= #65166;ﻳﺪﻩ ﺯﻳﺎﺩ ﻫﺴﺖ. ﮐﻪ ﺣﺘی ﺪﺭ ﺑﺮﺩ ﺩﻭﺭ ﻭ ﺩﻭﺭﺗﺮ'ﻣﻀﺮ ﺑﺘﮑﺎﻣﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﻣﺸﺖ ﺑﺮﺳﻨﺪﺍﻥ ﮐﻮﺑﻴﺪﻥ' ﻳﺎ ﺳﺮ ﺑﺪﻳﻮﺍﺭ ﺯ&= #65193;ﻥ ﺍﺳﺖ. ﮐﻪ ﻋﻤﻠﺎ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﺑﺪﻭﻥ ﻗﺪﺭﺕ'ﮐﻪ ﻋﻤﻠﻰ ﺁﺳﺎﻥ ﻭ ﺑﺪﻭﻥ ﮐﻮﺷﺶ ﺑ&= #65166;ﺷﺪ' ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ ﺍﺭﺍﺩﻩ &= #65169;ﺪﻭﻥ ﻗﺪﺭﺕ'ﻭ ﻳﺎ ﻗﺪﺭﺕ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﺧﻮﺍﻧﺪ. ﮐﻪ ﻳﻚ= ﺗﻨﺎﻗﺾ ﺁﺷﮑﺎﺭ ﻃﺒﻴﻌﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬ&= #65165; ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳﺎﻟﻚ'ﺭﺍ&#= 65187;ﺖﺍﺯ ﮐﻮﺷﺶ ﻭ ﺿﻌﻒ ﺩﺭﻫﺮ ﺍﻗﺪﺍﻡ ﻳﺎ ﮔﺮﻳﺰﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﻳﻦ ﺟﺰ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋﻰ ﺧﻮﺩ ﻧﻴ&= #65204;ﺖ. ﭘس ﺍﮔﺮ ﺳﻘﻮﻁ ﻣﻔﻬﻮﻡ ﺗﻌﺎﻟ&#= 65264; ﺩﺭ ﺁﻥ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ. ﻭﻟﻰ ﺑﺎﻣﺮﮒ ﺑﺪﻭﻥ ﺩﺍﺷﺘﻦ ﺫﺧﻴﺮﻩ ﺗﮑﺎﻣﻠﻰ ﻭﻗﺪ&#= 65197;ﺕ ﮐﺎﻓﻰ'ﺟﺰ ﺭﻓﺘﻦ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﺨﺖ ﺗﺮ ﺑﻨﻄﻔﻪ ﻳﻚ ﻣﺎﺩﺭ ﺣﻴﻮﺍﻧﻰ ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭ&#= 65193;. ﻭ ﺁﻧﺮﺍ ﺑﺎﺯ ﺳ= ﻘﻮﻁ ﺩﺭ ﺑﺮﺩ ﺩﻭﺭ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﮔﻔﺖ. ﻟﺬﺍ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺩﺭﺳﺖ ﻧﻴﺴﺖ'ﮐﻪ ﻫﺮ ﻋﻤﻠﻰ ﮐﻪ ﮐﻮﺷ&= #65206; ﮐﻤﺘﺮ ﺩﺍﺭﺩ'ﻋﻤﻠﻰ ﮐﺎﻣﻠﺘﺮ ﺍﺳﺖ. = ﻭ ﺍﻳﻦ ﮐﺎﻣﻞ ﺗﺮ ﺑﻮﺩﻥ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ &= #65207;ﺪﻥ ﺍﺳﺖ. ﮐﻪ ﻋﮑس ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺗﻤﺎﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'ﺑﻬﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ'ﻭﻳﺎ ﻫﺮ ﺑﻰ ﺩﻳﻨﻰ ﻣﺨﺎﻟﻒ ﻭﺟﻮﺩ &= #65191;ﺪﺍﻭﻧﺪ ﻭ ﻫﺪﻓﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭ ﺍﮔﺮ ﻋﻤﻠﻰ ﮐﻮﺷﺶ ﻟﺎﺯﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﻭ ﺍﺭﺍﺩﻩ ﺳﺨﺖ ﺗﺮ ﺍﺟﺮﺍ ﻣﻴﮕﺮﺩﺩ. ﻭﺍﻟ&= #1617;ﺎ ﺍﺭﺍﺩﻩﺍﻯ ﻣﻮﻓّﻖ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ'ﻣﮕﺮ ﺑﺘﻮ&= #65165;ﻧﺪ ﺫﺍﺕ ﻭ ﺗﺮﮐﻴﺐ ﻭﺟﻮﺩﻯ ﺗﻤﺎﻳﻠﺎﺕ ﻭ ﻫﻮﺳﻬﺎ ﺭﺍ ﺑﺮﻃﺮﻑﻧﻤﺎﻳ= 5194;' ﻣﺎﻧﻨﺪ ﺗﺮﻙ ﺍﻋﺘﻴﺎﺩ'ﻳﺎ ﻫ&= #65198;ﮔﻮﻧﻪ ﻋﺎﺩﺍﺕ ﻗﺪﻳﻤ&#= 65264; ﺭﻳﺸﻪ ﺩﺍﺭ ﺩﺭ ﺍﻧﺴﺎﻥ. ﮐﻪ ﺍﮔﺮ ﺑﺮﺍﻯ ﺃﻣﺮﻯ ﺑﺮﺍﻳﻤﺎﻥ ﺧﻮ&#= 65205; ﺁﻳﻨﺪ ﻧﺒﻮﺩ'ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﻣﻌ&= #65240;ﻮﻝ ﺑﻨﻈﺮ ﻧﻤﻰ ﺭﺳﻴﺪ'ﺑﺴﻬﻮﻟ&#= 65174; ﺑﺪﺍﻥ ﻧﻤﻰ ﭘﺮ&= #65193;ﺍﺯﻳﻢ. ﻭ ﻳﺎ ﺑﺴﻬﻮﻟﺖ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﻴﻢ. ﮐﻪ ﻣﻄﺎﺑﻖ ﻫﻤﺎﻥ ﻋﺎﺩﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺩﺭﺳﺖ ﺑﻌﮑس ﺩﺭﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻣﻮﺭ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺍﺳﺖ' ﮐﻪ ﮐﺎﻓﻰ ﺍﺳﺖ ﺑﺨﻮﺍﻫﻴﻢ' ﺑﺪ&= #65261;ﻥ ﮐﻮﺷﺶ ﻳﺎﺗﻔﮑّﺮﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻧﺠﺎﻡ ﺑﺪﻫﻴﻢ. ﮐﻪ ﭼﻮﻥ ﺳﻘﻮﻁ ﺩﺭ ﺳﺮﺍﺷﻴﺒﻰ ﺍﺳﺖ. ﻟﺬﺍ ﺑﺮﺍﻯ ﺻﻌﻮﺩ ﺗﮑﺎﻣﻠﻰ ﭼﻮﻥ ﮐﺎﺭ ﺳﺎﻟﻚ' ﻫﻢ ﺑﺎﻳﺪ ﺧﻮﺍﺳﺖ ﻭ ﺍﺭﺍﺩﻩ ﭘﺮ ﺗﻠﺎﺵ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ ﻭ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺩﺍﺧﻞ ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﮐﻤﻚ ﮐ&= #65198;ﺩ ﻭﻣﻨﺎﺳﺐ ﺑﻮﺩ'ﺷﺮﻁ ﮐﺎﻓ&= #65264; ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﺗﻮﻓﻴﻖ ﺩﺭ ﺁﺭﺯﻭﻯ ﻋﻤﻞ ﺩ&= #65203;ﺖ ﺑﺪﻫﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﻳﻚ ﻋﻠﻒ ﺧﻮﺩﺭﻭ ﻭﻣﻔﺖ ﻭﻣﺠّﺎﻧﻰ ﻧﻴ= 5204;ﺖ. ﮐﻪﺍﺗﻔﺎﻗﺎ ﺑﺘﻮﺍﻥ ﺩﺭﺭﺍﻩ ﺯﻧﺪﮔﻰ ﺑﺪﺍﻥ ﺭﺳﻴﺪ. ﮔﻮﺋﻰ ﮐﻴﺴﻪ ﺯﺭﻯ ﭘﻴﺪﺍ ﮐﻨﻴﻢ'ﮐﻪ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ &= #65197;ﺍ ﺩﺭ ﺭﻓﺎﻩ ﻭ ﻟﺬ= ﺕ ﺑﻮﺩ. ﮔﻮﺋﻰ ﻣﺎ ﺫﺍﺗﺎ ﺍﻧﺴﺎﻥ &= #65251;ﺤﺘﺮﻡ ﻭ ﻣﻬﻤﻰ ﺩﺭ ﺟﺎﻣﻌﻪ ﺷﻮﻳﻢ. = ﮐﻪ ﺑﺰﺭﮔﺎﻥ ﻧﻴﺰ ﺗﻌﻈﻴم ﻤﺎ ﮐﻨﻨﺪ. ﺑﻠﮑﻪ ﺭﻧﺞ ﺗﻠﺎﺵ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﻬﺘﺮ ﻟﺎﺯﻡ ﺍﺳﺖ'ﺗﺎ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﻋﻤﻴﻖ ﺗﺮ'ﻭ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﮐﺎﻣﻠﺘﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺁﻣﺎﺩﻩ ﮐﺮﺩ. ﺁ= ﻧﮕﺎﻩ ﻓﺮﺻﺖ ﺍﻳﻦ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ' ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻣﻬﻢ ﺟﻠﻮﻩ ﮐﻨﻴﻢ' ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗﻌﻈﻴﻢ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﺑﮕﻴﺮﻳﻢ. ﺑ= ﻠﮑﻪ ﺣﺘﻰ ﺳﺮﻣﺎﻳﻪ ﻫﺎﻯ ﺍﺩﻭﺍﺭ ﭘﻴﺸﻴﻦ ﺭﺍ ﻧﻴ&= #65200; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻴﻢ. ﻭ ﺑﺎ (ﺧﻮﺩﻓﻘﺮﻯ) ﻭ ﺗﻮﺍﺿﻊ ﻣﻌﻘﻮﻝ'ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻫﺎﻯ ﺗﺎ ﺳﺮﺣﺪّ ﺟﺎﻥ ﺑﺎﺯﻯ ﺍﺳﺖ</span><span dir= =3DLTR></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 dir=3DLTR></span>'</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'>ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺩﺍﺷﺘﻦ ﻋﻠﺎﻗ&#= 65252;ﻨﺪﻯ ﺑﺪﻳﺪﺍﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65169;ﺼﻮﺭﺕ ﺷﻬﻮﺩﻫﺎﻯ ﺭؤﻳﺎﺋﻰ'ﺩﺭﻳ= 5166;ﻓﺖ ﭘﺬﻳﺮﺵ ﻭ ﻗﺒﻮﻝ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﮐﻪ ﺑﺎﺯ ﺩﻧﺒﺎﻟﻪ ﺍﻋﺘﻘﺎﺩ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩ'ﻭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺗﺮﻙ ﺳﻠﻮﻙ ﻧﮑﺮﺩ. ﮐﻪ ﺍﺯ ﮐﻮﺷﺶ ﺑﻴﺸﺘﺮ ﻭ ﺍﺭﺍﺩﻩ ﻣﺤﮑ&= #65252;ﺘﺮ ﻣﻨﺼﺮﻑ ﺷﺪ. ﺁﻧ= ﮕﺎﻩ ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭﺍﺟﺐ ﺷﺸﻢ ﻧﻮﺭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ'ﺗﻤﺎﻡ ﻣﺴﺎﻋﻰ ﻗﺒﻠﻰ ﻭﭘﻴﺸﺮﻓﺘﻬﺎ= 5263; ﺟﺰﺋﻰ ﺧﻮﺩﺭﺍ ﺧﻨثی'ﻭ ﺩﺭ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺭﻭﺡ ﺧﻮﺩ'ﺩﺭ ﻟﻐﺰﺵ ﺳﺮﺍﺷﻴﺒﻰ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ ﺳﺨﺖ ﺗﺮ ﺍﺯ ﮔﺬﺷﺘﻪ = ﻫﺎﻯ ﭘﺮ ﺗﻠﺎﺵ ﺭﺍ ﺍﺯ ﻧﻮ ﺗﺄﻣﻴﻦ ﮐﻨﻴﻢ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #65255;ﻪ ﺩﻧﻴﺎ ﺩﺍﺭﻳﻢ ﻭﻧﻪ ﺁﺧﺮﺕ. ﻭ ﻧﻪ ﻓﺮﺻﺖ ﻟﺬﺕ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺷﺘﻴﻢ ﻭﻧﻪ ﺷﺎﻧس ﻟﺬﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ. ﺑﺎ ﺗﻔﺎﻭﺕ ﺑﻴﺸﺘﺮ ﺍﺯ ﻓﺮﻕ ﺗﻔﺎﻭﺕ ﻟﺬﺗﻬﺎﻯ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﺩﺭ ﺟﻨﮕﻞ'ﺑﺎ ﻟﺬﺕ ﺍﻧﺴﺎﻥ ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﭘﻴﺸﺮﻓﺖﻋﻠﻤ= 5264; ﻭﻟﺬﺗﻬﺎﻯ ﭘﺮﻭﺍﺯ ﺑﺂﺳﻤ&#= 65166;ﻧﻬﺎﺭﺍ ﺩﺍﺭﺩ. ﭘس ﻣﺸﻴ&= #1617;ﺖ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺳﺮﻧﻮﺷﺖ ﺳﺎﺯ ﺍﺳﺖ. ﻫﻤﻴﺸﻪ ﺣﺘﻰ ﺍﺯ ﻫﻤﺎﻥ ﻣﺮﺍﺣﻞ ﺁﻏﺎﺯﻳﻦ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﭼ= ﻮﻥ ﻫﺪﻑ ﺍﻭﻝ ﻭ ﺁﺧ= ﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﻃﺒﻴﻌﺖ' ﻫﻤﻴﻦ ﺗﻌﺎﻟﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ'ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﺑﻌﮑس ﺧﺴﺎﺭﺕ ﺣﺴﺮﺕ ﺑﺎﺭ ﻭﺍﻓﺴﻮس &#= 64400;ﺸﻨﺪﻩ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻫﺴﺖ. ﮐﻪ ﺍﺯ ﻫﻤﺎﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻧﻴ&= #65200; ﻣﺤﺮﻭﻡ ﻣﻴﺸﻮﻳﻢ. ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻭﻣﺮﮔﻬﺎﻯ ﺩﺭﺩﻧﺎﻙ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ'ﺑﺎﻳﺪ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺭﻧج هاﻯ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺑﺎﺯ ﺑ&= #65166; ﺭﻓﺖ. ﮐﻪ ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺑﺮﺳﻴﻢ'ﮐﻪ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺑﺮﺳﻴﻢ. ﻭ ﺑﻬﺸﺖ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ'ﻭﺗﺎ ﺣﺪﻭﺩ ﺃﻧﺪکی ﺁﻥ' ﻗﺮﺑﺎﻧﻰ ﺯﻧﺪﮔﻰ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ ﺗﺮ ﺁﻳﻨﺪﻩ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻤﻮﺩ. ﮐ= ﺎﺭﻯ ﮐﻪ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻋﺎﻗﺒﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﭼ= ﻮﻥ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻗﺒﺖ ﺑﺴﻮﻯ ﺧﺪﺍ ﺑﺎﻳﺪ ﺑﺮ&= #65261;ﻧﺪ'ﮐﻪ ﻣﺴﻴﺮ ﻃﺒﻴﻌﻰ ﻭ ﺟﺒﺮ ﺍﻟﻬﻰ'ﻭ ﺣﺘﻰ ﺟﺒﺮ ﻓﻄﺮ&= #65173; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺪﺍﻥ ﺑﺎﻳﺪ ﭘﺮﺩﺍﺧﺖ'ﻭﻟﻰ ﺑﺎ ﺳﺨﺘﻰ ﺁﻥ. ﻭ= ;ﻧﻪ ﭼﻮﻥ ﻟﻐﺰﻳﺪﻥ ﺩﺭ ﺳﺮﺍﺷﻴﺒﻰ ﺁﺳﺎﻥ ﻭﺑﺎ ﻟﺬﺕ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﮐﺎﺭ ﺍﻧﺴﺎﻥ ﻋﺎﺭﻑ'ﻣﺴﺄﻟﻪ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 251;ﻬﻢ ﻭ ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ'ﺭﺍﺑﻄ&#= 65258;(ﺍﺭﺍﺩﻩ ﺑﺎ ﻋﺎﺩﺕ) ﺩﺭ ﺗﻠﺎﺵ ﮐﻤﺘﺮ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ ﻋﺎﺩﺍﺕ ﺩﻗﻴﻘﺎ ﺍﺭاﺩﻯ ﻧﻴﺴﺖ. &= #64400;ﻪ ﮔﺎﻫﻰ ﺍﻣﻮﺭ ﺧﻮﺩﮐﺎﺭ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ ﻭﻣﺸﻴّﺖ ﻭ ﺁﮔﺎﻫﻰ ﺍﻧﺴﺎﻥ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﻣﻄﻠﻘﺎ ﺗﻠﺎﺵ ﻭﮐﻮﺷﺶ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫﻴﭻ ﻣﻔﻬﻮﻡ ﺗﻌﺎﻟﻰ ﻭ ﺑﺎﻟﺎﺭﻓﺘﻦ ﺩﺭ ﻋﺎﺩﺍﺕ ﻧﻴﺴﺖ. ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﻟﻐﺰﻳﺪﻥ ﺩﺭ ﺳﺮﺍﺷﻴﺒﻰ ﺍﺳﺖ. ﭘس ﺗﺮﻙ ﻋ= ﺎﺩﺕ ﻭﺧﻨثی ﮐﺮﺩﻥ ﺁﻥ ﺩﺭ ﺭﻭﺍﻥ' ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺯﭼﻨﻴﻦ ﻋﻴﺒﻰ ﺑﺸﮑﻞ ﻋﺎﺩﺕ ﻭ ﺍﻋﺘﻴﺎﺩ' ﮐﺎﺭ&= #65263; ﺗﻘﺮﻳﺒﺎ ﻣﺤﺎﻝ ﺍﺳﺖ. ﭼﻮ= ﻥ ﺳﺎﻟﻚ ﮐﻪ ﻣﺤﺎﻝ ﺗﻌﺎﻟﻰ ﺭﺍ ﻓﺎﺋﻖ ﻣﻴﺸﻮﺩ. ﺍﻳﻦ ﻣﻌﺘﺎﺩ ﻧﻴﺰ ﺗﻮﺍﻥ ﺗﻮﻓﻴﻖ ﺭﺳﻴﺪﻥ'ﺑﻬﻤﺎ&#= 65253; ﺳﻄﺢ ﺗﻮﻓﻴﻖ ﻟﻐﺰﻳﺪﻥ ﺑﺮﺍﻳﺶ ﻣﺤﺎﻝ ﺍﺳﺖ. ﻣﮕﺮ ﺩﺭ ﺷﺮﺍﻳﻂ ﺧﻔﻪ ﮐﻨﻨﺪﻩ'ﮐﻪ ﺑﺮﺍﻯ ﻣﻌﺘﺎﺩ ﺑﺪﻭﻥ ﻣﺎﺩﻩ ﺍﻋﺘﻴﺎﺩ'ﺩﺭﺩ ﻭﺭﻧﺞ ﺗﻦ ﻭ ﺍﻋ= ﺼﺎﺏ ﻭ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﮐﻪ ﺑﻔﺮﺽ ﭘس ﺍﺯ ﺩﻭﺭﻩ ﺑﺴﻴﺎﺭ ﺩﺭﺩﻣﻨﺪﻯ ﺑﺤ&#= 65166;ﻟﺖ ﻗﺒﻞ ﺍﻋﺘﻴﺎﺩ ﺩﺭﺁﻳﺪ. ﺁﻧﮕﺎ&= #65257; ﻣﻌﻨﻰ ﺭﺍﺣﺘﻰ ﻧﻔس 'ﻭ ﺗﻨﻔس ﺭﺍﺣﺘﻰ ﺭﺍ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ. ﻭﻟﻰ ﺑﺎ ﺍﻳﻦ ﺧﻄﺮ ﮐﻪ ﻫﻤﻴﺸﻪ ﻭﺗﺎﺁ&#= 65191;ﺮ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﻣﻌﺘﺎﺩ' ﮔﻮﺋﻰ ﺑﺮ ﺑﻨﺪ ﺑﺎﺭﻳﮑﻰ ﺩﺭ ﻓﻀﺎ ﺭﺍﻩ ﻣﻴﺮﻭﺩ. ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺍﻣﮑﺎﻥ ﺳﻘﻮﻁ ﻭﺑﺎﺯﮔﺸﺖ ﺑﻬﻤﺎﻥ ﺩﻭﺭﻩ ﺍﻋﺘﻴﺎﺩ ﺭﺍ ﺩﺍﺭﺩ. ﻟﺬﺍ ﻣﺮﮒ ﺑﺮﺍﻯ ﻣﻌﺘﺎﺩ ﻭﭘﺸﻴﻤﺎﻧﻰ ﺍﺯ ﺍﻋﺘﻴﺎﺩ'ﺗ&= #65256;ﻬﺎ ﺭﺍﻩ ﺳﺮﻳﻊ ﻭﺭﺍﺣﺖ ﺍﺳﺖ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65227;ﻘﺐ ﻧﺸﻴﻨﻰ ﺿﺪ ﺗﮑﺎﻣﻞ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺮﮐش ﺭﺍ'ﻫﺮﭼ&#= 65258; ﺯﻭﺩﺗﺮ ﺑﻤﻴﺮﺍﻧﺪ'ﺑﻨ&#= 65236;ﻊ ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﺟﻬﻨّﻢ ﺣﻘﻴﺮ ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﺁﻧﺎﻥ'ﺑﺎ ﻣﺸﮑﻠﺎﺕ ﻋﻤﻴ&#= 65238; ﺗﺮ'ﻧﺘﻴﺠﻪ ﺍﻋ&= #65176;ﻴﺎﺩ ﺩﺭﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺑﺎﺯﺑﻨﻔﻊ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪﺯﻣﻴﻨﻪ ﺳﺎﺯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﺪ. ﺑﺮﺍﻯ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﻭ ﻧﻘﺶ ﮐﻮﺷﺶ ﺧﺴﺘﮕﻰ ﻧﺎﭘﺬﻳﺮ ﻭ ﻧﺴﺘﻮﻩ'ﻭ ﺑﺴﺘﻮﻩ ﻧﻴﻔﺘﺎﺩﻥ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ' ﻫﻤﻴﻦ ﻣﺸﮑﻞ ﺗﺮﻙ ﺍﻋﺘﻴﺎﺩ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﻣﻠﺎﺣﻈﻪ ﮐﺮﺩ. = ﻭﻣﻌﻨﻰ ﻣﻘﺎﻭﻣﺖ ﻭﻣﺒﺎﺭﺯﻩ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﺑﺮﺍﻯ ﺗﺤﻘّﻖ ﺍﺭﺍﺩﻩﺍﻯ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺩﺍﻨﺴﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮐﺎﻓﻰ ﺍﺳﺖ ﺗﺼﻮﺭ ﺷﻮ&= #65193;'ﮐﻪ ﻋﻤﻞ ﻋﺎﺩﻯ ﺑﺪ&= #65261;ﻥ ﮐﻮﺷﺶ ﻭﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻫﻤﺎﻥ ﻋﻤﻞ ﺍﺭ&= #65165;ﺩﻯ ﺍﺳﺖ'ﮐﻪ ﺑﻰ ﻣﻌﻨﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻘﺎﻭﻣﺖ ﻧﺸﺪﻩﺍﻯ ﺭﺍ ﻋ&= #65252;ﻞ ﺍﺭﺍﺩﻯ ﻳﺎ ﻋﮑس ﺍﻟﻌﻤﻞ ﻋﻤﻞ ﺧﻮﺍﻧﺪ. ﺩ= ﺭ ﻭﺍﻗﻊ ﺍﻧﻮﺍﻉ ﻋﺎﺩﺍﺕ ﻣﻄﺮﺡ ﺍﺳﺖ . ﺑﺮﺧﻰ ﻋﺎﺩﺍﺕ ﻓﻌﻞ ﭘ&= #65196;ﻳﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﺳﺖ ﻭﺑﻄﻮﺭ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺑﺪﻭﻥ ﻓﻌﻞ ﻭﺗﻠﺎﺵ ﮐ&= #65204;ﺐ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺁﻧﻬﺎﺭﺍ ﺍﺯ ﺍﻧﻮﺍﻉ ﺻﻔﺎﺕ ﺧﻔّﺖ ﻭ ﺣﻘﺎﺭ&#= 65173; ﺧﻮﺍﻧﺪ. (ﻋﺎﺩﺍ= ﺕ) ﻫﻤﺎﻥ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺟﻬﺎﻥ ﻧﻔﺴﺎﻧ&#= 65264; ﻭ ﻋﻘﻠﻰ ﻭ ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﻋﺎﺩﺍﺕ ﺭﺍ ( ﺤﻤﻞ ﻳﺎ ﻃﺮﺩ)ﻣﻴﮑﻨﻴﻢ. = ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﺎﺩﺍﺕ ﺑﻮﺳﻴﻠﻪ ﺍﺭﺍﺩﻩ ﻭ ﺗﻤﺮﻳﻦ ﻣﻨﻈﻢ ﮐﺴﺐ ﻣﻴﺸﻮﻧﺪ. = ﻋﺎﺩﺍﺕ ﺧﻮﺏ ﻣﺨﺎﻟﻒ ﻃﺒﻊ ﻗﻬﻘﺮﺍﺋﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﮐﻮﺷﺶ ﻭﺗﻤﺮﻳﻦ ﺯﻳﺎﺩ ﺑﺮﺍﻯ ﻋﺎﺩﺍﺕ ﺧﻮﺏ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻭ ﭼﻪ ﺁﺳﺎﻥ ﮐﻪ ﻋﺎﺩﺍﺕ ﺯﺷﺖ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺍﻣﻮﺧﺘﻪ ﻭ ﺗثبیت ﻣﻴﺸﻮﻧﺪ. ﺍﻟﺒ&= #65176;ﻪ ﮔﺎﻫﻰ ﮐﻮﺷﺶ ﺑﺮﺍﻯ ﺃﻣﺮ ﺑﺎﻃﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﻧ&= #65256;ﺪ ﺗﻮﻃﺌﻪ ﮔﺮﻯ ها ﮐﻪ ﺍﮔﺮ ﺍﺟﺮﺍ ﻧﺸﻮﻧﺪ'ﺧﻮﺩ ﺷﺎﻧس ﺧﻮﺑﻰ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺍﺳﺖ ﮐﻪ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 175;ﺨﻠﻴﻪ ﺭﻭﺍﻥ ﺍﺯ ﻋﺎﺩﺍﺕ ﺑﺸﺮﻯ ﻭ ﺣﻴﻮﺍﻧﻰ ﻣﻴﮑﻨﺪ. ﺑﻌﺪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺗﺤﻠﻴﻪ ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺑﺴﺎﻟﻚ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺩﺭ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ'ﻭﻣﺸﻴّ= 5174; ﻭ ﺑﺪﺍﻯ ﺳﺮﻧﻮﺷﺘﻰ ﺗﺤﻠﻴﻪﻫﺎﻯ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺘﺮﺗﻴﺐ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. ﻭ ﻣﺎ= ﻧﻨﺪ ﺷﻬﻮﺩﻫﺎ ﻭﺭﻭﺷﻦ ﺷﺪﻥ' ﻧﻴﺎﺯ ﺑﺘﻤﺮﻳﻦ ﻃﺎﻗ&#= 65174; ﻓﺮﺳﺎﻯ ﻗﺒﻠﻰ &= #65165;ﺳﺖ. ﻭ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﻣﺨﺎﻟﻒﺍﺭﺍﺩ= 5257;ﻧﻴﺴﺖ'ﮐﻪ ﺧﻮﺩ ﺍﺭﺍﺩﻩ ﻭﮐﻮﺷﺶ ﺍﺭﺍﺩﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﻫﺮ ﮐﺎﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺗﻠﺎﺵ ﻧﺪﺍﺭﺩ. = ﻭﮐﺎﺭ ﺩﻭﺭ ﺧﻮﺩ ﭼﺮﺧ&= #65268;ﺪﻥ ﻧﻴﺰ'ﺍﻧﺤﺮﺍﻓ&#= 65264; ﺩﺭ ﺍﺗﻠﺎﻑ ﻋﻤﻞ ﻫﺴﺖ'ﮐﻪ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ ﻭ ﺷﺎﻳﺪ ﮐﺎﺭﻣﺎﺳﺎﺯ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺎ&#= 65207;ﺪ. ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴﻢ ﺟﺰ ﮐﺎﺭ ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ' ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮﺍﻥ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 187;ﺘﻰ ﺧﻴﺮﺍﺕ ﻭ ﻣﺒﺮﺍﺕ ﻭ ﻋﺒﺎﺩﺍﺕ ﺑﺎﺯﻯ ﻫﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﻣﺬﻫﺐ ﺑﺎﻃل هستند. ﮐﻪ ﺟﻬﻨّﻢ ﺳﺎﺯ ﻋﻤﻴﻘﺘﺮ ﻣﻴﺒﺎﺷﻨﺪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻐﻴﻴﺮ ﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﺗﮑﺎﻣﻞ ﻧﻴﺴﺖ'ﮐﻪ ﺗﻮﺭﻡ ﻣﻔﺎﺳﺪ ﺭﻭﺍﻧﻰ ﺍﺳﺖ. ﻭ ﮐﺎﺭﻣﺎﺳﺎﺯ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺑ= ﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻋﻤﺎﻝ ﮐﻪ ﻣﺰﺍﺣﻢ ﺍﺭﺍﺩﻩ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻭﺗﻌﺎﻟﻰ ﻫﺴﺘﻨﺪ'ﻭﺣﺘﻰ &= #65165;ﺭﺯﺷﻬﺎﻯ ﻣﻮﻗّﺖ ﻣﺮﺣﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﻟﺎﺯﻡ ﻫﺴﺘﻨﺪ'ﻭﻟﻰ ﻓﺎﻳﺪﻩ ﻓﺮﺩﻯ ﻭ ﻣﺤﺴﻮس ﺁﻥ' ﻋﻤﻠﺎ ﻣﺰﺍﺣﻢ ﻧﺎﭘﻴﺪﺍ ﻭﻧﺎ&#= 65251;ﺤﺴﻮس ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65169;ﺮﺍﻯ ﺗﻮﻟﺪ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻭ ﻫﻤﻴﻦ ﻋﺪﻡ ﺍﺣﺴﺎس ﻭﺩﺭﻙ ﻗﻬﻘﺮﺍﻯ ﺮﻭﺡ ﻭ ﻋﻘﻞ'ﻭ ﺣﺘﻰ ﺗﻦ ﺍﻧﺴﺎﻥ ﺑﺨﺎﻃﺮ ﻟﺬﺗﻬﺎﻯ ﺟﺴﻤ&#= 65264; ﻭ ﻃﺒﻴﻌﻰ ﻭ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ . ﺯﻣﺎ= ﻥ ﮐﻪ ﮔﺬﺷﺖ ﺩﺭﻙ ﺁﻥ ﺧﻮﺍﻫﺪ ﺷﺪ'ﮐﻪ ﺑﺎﻋﻘﻞ ﺍﺣﺘﻤﺎﻟﺎ ﺑﻴﺸﺘﺮ ﮐﻪ ﭘﻴﺪﺍ ﮐﻨﺪ ﺑﻔﻬﻤﺪ'ﻭ ﻳﺎ ﺿﻌﻒ ﻭ ﭘﻴﺮﻯ ﺗﻦ ﺩﺭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﻫﺮ ﻟﺤﻈﻪ ﻣﻴﺒﻴﻨ&#= 65194; ﻭﺩﺭ ﻣﻴﻴﺎﺑﺪ. = ﮐﻪ(ﺻﺒﺮ) ﺑﻤﻌﻨﻰ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺩﺭ ﻟﺬﺗﻬﺎﻯ ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻴﺎﺳﺖ. ﺳﺎ&= #65193;ﻩ ﺗﺮﻳﻦ ﺍﻋﻤﺎﻝ ﻣﺴﺘﻠﺰﻡ ﺧﻮﺩﺩﺍﺭﻯ ﻭﺍ&#= 65251;ﺘﻨﺎﻉ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ ﻭ ﺳﺨﺖ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺧﺴﺘﮕﻰ ﻭ ﻧﺎ ﺍﻣﻴﺪﻯ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﺒﺎﻃﻞ'ﮔﺎﻫﻰ ﺑﻴﺄس ﻭ ﻗﻬﻘﺮﺍ ﻣﻰ ﮐﺸﺎﻧﺪ. ﮔﻮﺋﻰ ﺁﻣﺎﺩﻩ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﻣﻴﮑﻨﺪ. ﻭﺩﺭ ﺑﻮﺩﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺑﺮﺍﻯ ﺗﻠﺎﺵ ﺍﺣﺘﻤﺎﻟﻰ ﺗﮑ&#= 65166;ﻣﻞ ﺳﻠﻮﮐﻰ'ﻭ ﻳﺎ ﺣﺘﻰ ﺑﺮﺍﻯ ﺗﻠﺎﺵﻫﺮ ﺗﻐﻴﻴﺮ ﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﻭﺩﻭﺭ ﺧﻮﺩ ﭼﺮﺧﻴﺪﻥ'ﻣﻠﺎ&#= 65187;ﻈﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﻰ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﺧﻮﺷﺒﺨﺖ ﺗﺮ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﺴﺘﻌﺪ'ﺑﺎ ﺃﻧﺪﮐﻰ ﻋﻘﻞ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﻭ ﺑﻘﻮﻝ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ ﺧﻮﺷﺒﺨﺖ ﺁﻧﮑﻪ ﮐﺮﻩ ﺧﺮ ﺁﻣﺪ ﺍﻟﺎﻍ ﺭﻓﺖ. ﮐﻪ ﺷﺎﻳﺪ ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭﻣﺎ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ'ﻋﻘﻠﻰ ﻧﺪﺍﺭﻧﺪ' ﻭ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻫﺴﺘﻨﺪ. ﻭﺗﻨﻬ&= #65166; ﺍﻧﺴﺎﻥ ﻭﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻮﻋﻰ ﺑ&#= 65166;ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩﻯ ﻭﻋﻘﻠﻰ'ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺳﺮﻋﺖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﮑﺎﻣﻞ ﺁﻧﻬﻢ ﺩﺭﺳﻠﻮﻙ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭﺍﻟّﺎ ﻫﺮﮐﺎﺭ ﻣﻌﻘﻮﻝ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺘﻮﺍﻧﺪ ﻗﻬﻘﺮﺍﺑﺮ ﻣﻴﺒﺎﺷﺪ. ﺍﺭﺍ&= #65193;ﻩ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺑﺎ ﻋﺒﺎﺩﺍﺗﻰ ﺗﻘﻮﻳﺖ ﭘﺬﻳﺮ ﺍﺳﺖ'ﮐﻪ ﺍﻋﻤﺎﻝ ﺧﻮﺩﮐﺎﺭ ﺍﻧﺠ&#= 65166;ﻡ ﺑﺸﻮﺩ. ﭼﻪ ﺟﺴﻤﺎﻧﻰ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺑﺎﺷﺪ ﻳﺎ ﺗﮑﻨﻴﮑﻰ ﻭ ﻫﻨﺮﻯ. ﺍﻓﻌﺎﻝ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 191;ﻮﺩﮐﺎﺭ ﮐﻪ ﺗﺤﺖ ﻣﺮﺍﻗﺒﺖ ﺩﺍﺋﻢ ﺑﺎﺷﻨﺪ' = ﻳﺎ ﺗﻮﺟّﻪ ﺩﺭ ﮐﻨﺘﺮﻝ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ' ﺑﺴﺘﻪ ﺑﺘﺼﻤﻴ&#= 65250; ﺍﺭﺍﺩﻯ ﺒﺮﺍﻯﻴﻚ ﻋﻤﻞ ﮐﻠّﻰ ﻭ ﺑﺎ ﻣﻘﺼﻮﺩ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﻋﻤﻞ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻗﺸ&= #65198;ﻯ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺯﻳ&= #65198;ﺍ ﺩﺭﻋﺎﺩﺍﺕ ﺗﻨﻬﺎ ﻣﻔﻬﻮﻡ (ﺍﻣﻮﺭ ﺟﺰﺋﻰ)ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ. ﻭ ﺩﺭ ﺍﻋﻤﺎﻝ ﺍﺭﺍﺩﻯ ﺑﺎ ﮐﻮﺷﺶﻭﮐﺸﺶ' ﺗﻮﺟّﻪ ﺑﻬﺪﻑ ﮐﻠّﻰ' ﻧﻬﺎﻳﺖ ﺗﻮﻓﻴﻖ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩ ﺩﻟﺒﺴﺘﻪ ﺍﺳﺖ. = ﺍﻟﺒﺘﻪ ﺗﻮﺟّﻪ ﻭ ﺩﻗّﺖ ﺫﻫﻨﻰ ﻭ ﮐﻨﺘﺮﻝ ﻓﮑﺮﻯ ﻭﺟﺴﻤﻰ ﺍﻧﺴﺎﻥ'ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﻣﻮﺭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﻋﺎﺩﻯ ﻫﺴﺘﻨﺪ. = ﻣﺎﻧﻨﺪ ﺭﺍﻩ ﺭﻓﺘﻦ ﺩﺭ = ﺟﺎﻯ ﺃﻣﻦ ﺑﻰ ﺧﻄﺮ'ﮐﻪ ﺗﻮﺟّﻬﻰ ﺑﻨﺤﻮﻩ ﺭﺍﻩ ﺭﻓﺘﻦ ﻧﻤﻴﺸﻮﺩ'ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻴﺮﺍﻩ ﻣﻴﺮﻭﻳﻢ. ﻳﺎ ﻋﺎﺩﺕ ﺳﻨﺠﺶ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣثبت ﻭﻣﻨﻔﻰ ﺭﺳﻴﺪﻩ ﻫﺎﻯ ﺑﺬﻫﻦ ﺻﻮﺭﺕ ﺑ&= #64405;ﻴﺮﺩ'ﮐﻪ ﺧﻮﺩ ﻋﺎﺩﺕ ﻧﺎﺩﺭﺳﺖ ﻭ ﺍﺳﺎﺳﻰ ﺍﺳﺖ. ﮐ= ﻪ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭﺫﻫﻦ ﺑﻮﺩﻩ ﻭ ﻃﻠﺴﻤﻰ ﺍﺳﺖ' ﮐﻪ ﻫﺮﮐس ﺩﺍﺭ&#= 65193;. ﻭﺑﺒﺎﻃﻞ ﺷﺎﻳ&#= 65194; ﺁﻧﺮﺍ ﻫﻨﺮ ﻣﻴﺪﺍﻧﻨﺪ. ﻣﮕ&= #65198; ﻋﺎﺩﺕ ﺳﻨﺠﺶ ﭘﻴﺸﺮﻓﺖ ﻳﺎ ﻋﺪﻡ ﭘﻴﺸﺮﻓﺖ. = ﻭﺣﺘﻰ ﻗﻬﻘﺮﺍﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺍﺣﺘﻤﺎ= 5247;ﻰ'ﮐﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻋﻠﺎﻣﺖ ﭘﻴﺸﺮﻓﺖ'ﻭﻳﺎ ﺭؤﻳﺎﻫﺎﻯ ﮐﺎﺑﻮﺳی ﻮ ﻳﺎ ﺣﺘﻰ ﺭؤﻳﺎﻫﺎ= 5263; ﺻﺎﻟﺤﻪ ﺍﺻﻠﺎﺣﻰ ﺳﺎﻟﮑﺎﻥ'ﮐﻪ ﺻﻔﺎﺕ ﺧﻮﺏ ﻭﺑﺪ ﺁﻧﻬﺎ ﺑﺎﻫﻢ ﻣﺨﻠﻮﻁ &= #65259;ﺴﺘﻨﺪ. ﻣﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺘﻪﮐﻪ ﺩﺭﺩﻭﺭﻩ ﺳﻠﻮ&#= 65241; ﭼﻘﺪﺭ ﺗﻮﻓﻴﻖ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪﺍﻳﻢ. ﻭ ﻳﺎ ﭼﻘﺪﺭ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ. ﮐﻪ ﻓﻬﻢ</span><= span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭﺳﺖ ﺍﻳﻦ ﺭؤﻳﺎﻯ ﺑﻬﺸﺘﻰ ﻭﺟﻬﻨ&#= 1617;ﻤﻰ'ﻳﻌﻨﻰ ﺷﻬﻮﺩﻯ ﻳﺎ ﮐﺎﺑﻮﺳﻰ ﺭﺍ ﭘﻴﺮ ﮐﺎﻣﻞ ﺳﺎﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳﻦ ﻋﺎﺩﺕ ﺑﺮ&= #65197;ﺳﻰ ﺍﺻﻮﻟی اﺳﺖ'ﮐﻪ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻣﺎ ﺑﺠﺎﻯ ﻋﺒﺎﺩﺕ ﺍﺯ(ﭘﺮﻧﺴﻴﺐ ﻫﺎ ﻭ ﺍﺻﻮﻝ)ﻭ ﻣ= ;ﺒﺎﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﻋﺎ&= #65193;ﺕ ﻭ ﺳﻤﭙﺎﺗﻰ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﻧﻴﺮﻭﻣﻨﺪ ﺭﻭ&#= 65165;ﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ. ﭘس (ﭘﺮﻭﺭﺵ ﺍﺭﺍﺩ&= #65257;) ﺭﺍ ﻫﻤﭽﻨﺎﻥ ﮐﺴﺐ(ﻋﺎﺩﺕ ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ) = ﮐﺮﺩﻥﻣﻴﮕﻮﺋ= 5268;ﻢ. ﮐﻪ ﺩﺭ ﺣﺮﻓﻪ ﻫﺎﻯ ﺗﮑﻨﻴﮑﻰ ﻣﻔﻴﺪ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺍﺯ ﻧﻮﻉ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺳﺎﺯﻯ ﻭ ﻃﻠﺴﻢ ﺳﺎﺯﻯ ﻣﺤﻤﮑﻤﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪﺑﺸﮑﻞ ﻋﺎﺩﺕ ﻭ ﻋﺎﺩﻯ ﺷﺪﻥ ﺑﺎ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺑﺮﺗﺮﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺗﺮﻙ ﺁﻥ ﺳﺨﺖ ﺗﺮ ﺧﻮﺍﻫﺪ ﺷﺪ.= ﮐﻪ ﺳﺎﻟﺨﻮﺭﺩﮔﺎ= 5253; ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﮔﺮ ﺩﻳﺮ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﺑﭙﺮﺩﺍﺯﻧﺪ ﺑﺎﺁﻥﺮﻭﺑﺮﻭ ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺘﻨﺎﻗﺾ ﻭ ﭘﺎﺭﺍﺩﻭﮐس ﻣﻴﺮﺳﻴﻢ'ﮐﻪ ﺍﺭﺍﺩﻩ ﻭﺍﺑﺴﺘﻪ ﺑﻌﺎﺩﺕ ﻣﻴﺸﻮﺩ. ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻮﺭﻟﻮﻧﺪ ﺣﻞ ﻣﺸﮑﻞ ﺗﻨﺎﻗﺾ ﺭﺍ ﺩﺭ ﺍﺟﺮﺍﻯ ﺍﺭﺍﺩﻩ ﻣﻴﺸﻨﺎﺳﺪ. ﻭ ﻟﺎﻟﺎﻧﺪ ﻧﻴﺰ &= #65193;ﺭ ﻧﻮﻉ ﻋﻘﻞ ﻣﻴﮕﻮﻳﺪ. ﻋﻘﻞ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪﻩ ﻭ ﻋﻘﻞ ﺗﺸﮑﻴﻞ ﺷﺪﻩ. ﻋ= ﻘﻞ ﺟﺰﺋﻰ ﻧﺎﻗﺺ' ﻧﻤﻴﺘﻮﺍﻧﺪ ﻋﻘﻞ ﺑﺮﺗﺮﺭﺍ ﺍﺯ ﺧﻮﺩ ﺑﺴﺎﺯﺩ. ﭼﻮﻥ ﻣﺮﺩﻩ ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻣﺮﺩﻩﺍﻯ ﺭﺍ ﺯﻧﺪﻩ ﮐﻨﺪ. ﺑﻮ= ﺭﻟﻮﻥ ﻧﻴﺰ ﺍﺭﺍﺩﻩ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪﻩ ﻭ ﺍﺭﺍﺩﻩ ﺗﺸﮑﻴ&#= 65246; ﺷﺪﻩ ﻣﻌﺘﻘﺪ ﺍﺳﺖ. ﺍﺭﺍﺩﻩ ﺗثبیت ﺷﺪﻩ. ﻧA= 252;ﻰ ﺗﻮﺍﻧﺪ ﺃﺷﺮﻑ ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻭﻟﻴﺎ ﺑﺎﺷﺪ. = ﺗﻨﻬﺎ ﺣﺠﺎﺏ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﺭﺍ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﻘﻮﻳﺖ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨﺪ. ﺍﺭﺍﺩ&= #65257; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺍﺭﺍ&= #65193;ﻩ ﺷﺎﮔﺮﺩﺍﻥ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ ﺗﻘﻮﻳﺖ ﻣﻴﮑﻨﺪ' (ﺍﺭﺍﺩ= ﻩ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪﻩ) ﺁﻥ ﺗﻤﺎﻳﻞ ﺍﻭﻟﻴّﻪ ﻧﻴﺴ= 5174;' ﺑﻠﮑﻪ ﺍﺭﺍﺩﻩ ﺍﻗﺪﺍﻡ ﺷﺨﺺ ﻭﮐﻮﺷﺶ ﻓﮑﺮﻯ ﺩﺭ ﻣﻮﺍﺭﺩ ﻣﺸﮑﻞ ﻭ ﺳﺨﺖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺩﺭ&= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻋﻤﻠﺎ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﻭ ﺍﻧﺤﺮﺍﻓﻰ ﻭﺣﺠﺎﺏ ﺳﺨﺖ ﺗﺮ ﺍﺳﺖ. ﺍﻣﺎ ﻓﻌّﺎﻟﻴﺖ ﻣﻌﻤﻮﻟﻰ ﺗﺤﺖ ﻓﺮﻣﺎﻥ(ﺍﺭﺍﺩ&#= 65257; ﺗﺸﮑﻴﻞ ﺷﺪﻩ) ﻳﻚ ﻧﻮﻉ ﺗﻨﻈﻴﻢ ﮐﻨﻨﺪ&#= 65257; ﺧﻮﺩﮐﺎﺭﻯ ﺑﺮﺍﻯ ﺗﻤﺎﻳﻠﺎﺕ ﺧﻮﺩ ﺑﺨﻮﺩﻯ ﺍ&= #65203;ﺖ. ﻭ ﺍﻳﻦ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺑﻨﻔﻊ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺣﺠﺎﺏ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺗﻌﺎﻟﻰ ﺭﻭﺡ. ﺍ= ﮔﺮ ﮐﺴﻰ ﺑﺘﻮﺍﻧﺪ ﻫﻮﺵ ﺭﺍ ﻓﺮﻣﺎ&= #65253; ﻋﻘﻞ ﻟﻮﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ ﮐﻨﺪ ﻭ ﺑﺪﻭﻥ ﺗﺮس ﺑﺴﻮﻯ ﺧﻄﺮ ﺑﺮﻭﺩ ﻭ ﻧ= ﺎﻟﻪ ﻧﮑﻨﺪ'ﻭ ﺗﺤﻤّﻞ ﺭﻧﺞ ﺑﻨﻤﺎﻳﺪ'ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﺍﻭ ﺗﺤﻘّﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ'ﮐﻪ ﺧﺎﺹ ﺳ= ﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ّﺎ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺮﮐﺎﺭﻯ ﺑﮑﻨﻨﺪ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﺍﺳﺖ. ﻭ ﺗﻘﻮﻳﺖ ﺍﻧﺤﺮﺍﻓﻰ ﺗﮑﺎﻣﻞ' ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﻭ ﮐﺮﺍﻣﺎﺕ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋﻰ'ﻭ ﻣﺤﺮﻭ&= #65249; ﺷﺪﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ﻓﺮﺻﺖ ﺗﺤﻘّﻖ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻘﻮﻩ ﺿﺮﻭﺭﻯ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺍﺳﺖ. ﮐﻪ ﺑﻬﺸﺖ ﻭﺑﻬﺘﺮ ﺷﺪﻥ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﺗﻤﺮﻳﻦ ﻃﻮﻟﺎﻧﻰ ﺍﺳﺖ' ﮐﻪ( ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪﻩ ﺍﺭﺍﺩﻩ) ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﺭﺍﺩﻩ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻫﺴﺖ. = ﮐﻪ ﺑﺎ ﻋﻘﻞ ﺟﺰﺋﻰ ﺧﻮﺩ ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﺎﺭﺍﺩﻩ ﺣﻘﻴ&#= 65240;ﻰ ﺩﺭ ﺷﻬﻮﺩ ﻭﻧﺠ&= #65166;ﺕ ﻧﻮﻋﻰ ﺑﺮﺳﻨﺪ. = ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺮﮔﺰ ﺗﻠﺎﺷﻬﺎ ﺟﺰ ﺍﻧﺤﺮﺍﻑ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻴﺴﺖ' ﮐﻪ ﺗﻤﺮ= ﻳﻦ ﺧﻮﺩﮐﺎﺭﻯ ﺍﺳﺖ'ﮐﻪ ﺑﺎﺯ ﺍﺭﺍﺩﻩ ﻧﻤﻰ ﺑﺎﺷﺪ. ﻣﺘﻔﮑّ&#= 65198;ﻳﻦ ﻏﻴﺮ ﺍﻟﻬﻰ' ﺗﺸﮑﻴﻞ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎ ﺭﺍ(ﺍﺭﺍﺩﻩ ﺗﺸ&= #64401;ﻴﻞ ﺷﺪﻩ) ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﺩﺭﻭﺍﻗﻊ ﻫﻤﺎﻥ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻭ ﺧﻮﺩﮐﺎﺭﻯ ﺍﻋ&#= 65252;ﺎﻝ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﺍﺳﺖ'ﻭﺗﮑﺎﻣﻠ&#= 65264; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻣﺴﺄﻟﻪ ﺁﺯﺍﺩﻯ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ'ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻥ ﺑﺎ ﺍﺭﺍﺩﻩ'ﺑﺎﺯ ﻫﺮ ﺩﻭ ﺑﻴﻚ ﻣﻌ= ﻨﻰ ﻫﺴﺘﻨﺪ. ﺍﺭﺍﺩ&= #65257; ﺩﺭ ﺍﻋﻤﺎﻝ ﻭ ﺁﺯﺍﺩﻯ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧﻰ ﺍﺳﺖ. ﺩ= ﺭ ﺍﺧﺘﻴﺎﺭ ﻭ ﺩﻳﺘﺮﻣﻰ ﻧﻴﺰ&#= 65249; ﺟﺒﺮ ﻃﺒﻴﻌﻰ'ﻳﻌﻨﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﺁﺯﺍﺩﻯ ﻧﺒﻮ&#= 65193;ﻥﮑﻪ ﺟﺒﺮ ﺍﺳﺖﻭ ﻫﻴﭻ ﭼﻴﺰ ﺩﺭ ﻫﺴﺘﻰ ﺩﻭﺭ ﺍﺯ ﺟﺒﺮﻫﺎﻯ ﻃﺒﻴ&#= 65228;ﻰ ﻭﻧﻔﺴﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﻧﻴﺴﺖ ﻣﺎﻧﻨﺪ ﺳﻘﻮﻁ ﺁﺯﺍﺩ ﺳﻨﮓ ﮐﻪ ﺧﻮﺩ ﺟﺒﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ. ﺧ= ﻮﺍﺳﺘﻰ ﮐﻪ ﺗﺎﺑﻊ ﻫﻴﭻ ﻧﻮﻉ ﺟﺒﺮ ﻭ ﺍﻟﺰﺍﻡ ﻭﺗﻌﻬّﺪ ﻗﺒﻠﻰ' ﻭﻣﺴؤﻟﻴّﺖ ﺁثاﺭ ﻭ ﺍﻟﺰﺍﻡ ﻋﻘﻠﻰ ﻭ ﺍﻟﺰﺍﻡ ﺍﺧﻠ&= #65166;ﻗﻰ ﻭﺍﻟﺰﺍﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ. = ﭘس ﺁﺯﺍﺩﻯ ﻓﻴﺰﻳﮑﻰ ﻏﻴﺮ ﺍﺯ ﺍﻟﺰﺍﻡ ﺁﺯ&= #65165;ﺩﻯ ﻧﻔﺴﺎﻧﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﺍﺳﺖ. = ﺍﻭﻝ ﻓﻘﺪﺍﻥ ﻫﺮ ﺍﺟﺒﺎﺭ'ﻣﺎﻧﻨ&#= 65194; ﺁﺯﺍﺩﻯ ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺭﻓﺘﺎﺭ ﻭﮐﺮﺩ&#= 65165;ﺭ'ﻭ ﺁﺯﺍﺩﻯ ﻣﺪﻧﻰ ﺩﺭ ﺣﻘﻮﻕ ﻭ ﺁﺯ= ﺍﺩﻯ ﻓﮑﺮ ﻭ ﻋﻘﻴﺪﻩ ﻭ ﮔﻔﺘﺎﺭ'ﮐﻪ ﭘس ﺍﺯ ﺁﺯﺍﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺴﺎﻥ(ﻓﮑﺮ ﺁﺯﺍﺩ) ﺍﺳﺖ' ﻭﺑﺮﺍﻯ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻋﻘﻴﺪﻩ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﻣﺎ ﺁﺯﺍﺩﻯ ﺭﻭﺣﻰ ﻧﻔﺴﺎﻧﻰ ﻭ ﺍﺧﻠﺎﻗﻰ' ﮐﻪ ﻫﻤﺎﻥ ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﺑﻴﻦ ﺩﻭ ﻋﻤﻞ(ﺍﻧﺠﺎﻡ ﻳﺎ ﻋﺪﻡ ﺍﻧﺠﺎﻡ) ﺁﻥ ﺍﺳﺖ'ﺍﻳﻦ ﻫﻤﺎﻥ ﺍﻧﺘﺨﺎﺏ ﺩﺭﺳ&#= 65174; ﺍﺳﺖ. ﺍﻣﺎ ﺍﻧﺘﺨﺎﺏ(ﺍﻳﻦ ﻳﺎ ﺁﻥ) ﺑﺎﺯ ﺧﻮﺩ ﺟﺒﺮ ﻣﻴﺒﺎﺷﺪ ﻣﮕﺮ ﺍﻧﺘﺨﺎﺏ ﻳﮑﻰ ﺍﺯ ﻓﺮﺍﻭﺍﻥ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺩ&#= 65267;ﮕﺮ. ﻭﻭﺍﺩﺍﺭ ﮐﺮﺩﻥ ﺍﻧﺘﺨﺎﺏ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﻫﺎ ﺑﺎﺯ ﺧﻮﺩ ﺟﺒﺮ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>(ﺟﺒﺮﻋﻠﻴّﺖ)ﮐ= ;ﻪ ﻗﺒﻠﺎ ﻋﻮﺍﻣل ﺁﻥ ﻋﻠﻴﻪ ﺁﺯﺍﺩﻯ ﺷﺨﺺ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺩﺭ= ﺗﻔﮑّﺮ ﺩﻳﺘﺮﻣﻴﻨﻴﺰ= 5249; ﻫﺮ ﺃﻣﺮﻯ ﻣﻘﺪﻣﻪﺍﻯ ﻗﺒ&#= 65248;ﻰ ﺩﺍﺭﺩ'ﻭ ﺑﻪ ﺁﻥ ﻣﺸﺮﻭﻁ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﻋﻠﻞ ﻗﺒﻠﻰ ﺑﺎﺷﻨﺪ' ﺟﺰ ﻫﻤﺎﻥ ﻣﻌﻠﻮﻝ'ﭼﻴﺰ ﺩ&= #65267;ﮕﺮﻯ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﺩﺭ ﺭﻓﺘﺎﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺟﺒﺮ ﺫﺍﺗﻰ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍﺳﺖ'ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ' ﺗﻨﻬﺎ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻭﻧﺠﺎﺕ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺍﺳﺖ. ﻭ= ﻧﻪ ﻗﺪﺭﺕ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻃﺒﻴﻌﺖ. ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﻭ ﺭﻭﺍﻥ ﻫﻮﺳﺒﺎ&#= 65199; ﺍﺳﺖ. ﮐﻪ ﺁﻳﻨﺪﻩ ﺭﺍ ﺍﮐﻨﻮﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺗﺸﺨﻴﺺ ﺑﺪﻫﻴﻢ. ﺍﻟﺒﺘ&= #65258; ﺍﮔﺮ ﻋﻠﻴّﺖ ﻭﻗﺎﻧﻮﻥ ﻣﻄﻠﻖ ﺑﺎﺷﺪ ﮐﻪ ﻧﻴﺴﺖ. ﻫﻤﻪ ﺩﺭ ﺗﺪﺑﻴﺮ ﻫﺴﺘﻨﺪ'ﻭ ﻧﻪ ﺟﺒﺮ ﺩﺭ ﻣﺎﺩﻩ ﮐﻪ ﺳﻨّﺖ ﻭﺭﻭﺵ ﺧﺪﺍﻭﻧﺪ ﺑﻴﺸﺘﺮ ثاﺑﺖ ﻭ ﺑﺪﻭﻥ ﺗﻐﻴﻴ&= #65198; ﺍﺳﺖ'ﺗﺎ ﺩﺭ ﺳﻨّﺖ ﺗﺠﺮﺑﻪ ﻭ ﺗﺤﺼﻴﻞ ﮐﻨﺪ.= ﺍﺯ ﺃﺗﻢ ﺗﺎ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﭘﻴﺸﮕﻮﺋﻰ ﺁﻳ&#= 65256;ﺪﻩ ﺁﻥ ﮐﻨﺪ. ﻭ ﻳﻚ ﻓﻮﺭﻣﻮﻝ ﻭ ﻗﺎﻧﻮﻥ ﮐﻠّﻰ ﺑﺮﺍﻯ ﻫﺴﺘﻰ ﻫﺴﺖ'ﮐﻪ ﺍﮔﺮ ﺑﺪﺍﻥ ﺭﺳﻴﺪ ﭘس ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ. ﻳﺎﺁﺭ&= #65199;ﻭﻯ ﻋﻠﻤﻰ ﻧﻴﻮﺗﻮﻥ. ﺍﺳﻢ ﺃﻋﻈﻢ ﻗﺎﺋﻢ ﻭ ﻗﺎﻧﻮﻥ ﮐﻠّﻰ ﻃﺒﻴﻌﺖ'ﺑﺪﻭﻥ &= #65175;ﻮﺟّﻪ ﺑﺎﺭﺍﺩﻩ ﻫﺎﻯ ﻋﻘﻠﻰ ﺍﻟﻬﻰ ﻳ&= #65166; ﺍﻧﺴﺎﻧﻰ'ﮐﻪ ﺩﺭ ﻣﺴﻴﺮ ﻏﺎﻳﺖ ﻭﻫﺪﻑ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'&= #65175;ﺎ ﺳﺮﺣﺪّ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺩﺭﺳﺖﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﻭﻗﺎﻳﻊ ﮐﻨﻮﻧﻰ ﻗﺒﻠﺎ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﻭﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﮔﺮﺩﻳﺪﻩ'ﮐﻪ ﺧﻮﺩ ﻧﻮﻋﻰ ﺳﺮﻧﻮﺷﺖ ﻣﻴﺒﺎﺷﺪ. ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﻗﺎﻧﻮﻥ ﮐﻠّﻰ ﺭﺍ ﻣﻴﺪﺍﻧﺴﺖ'ﮐﻪ ﻧﻴﻮﺗﻮﻥ ﻃﺎﻟﺐ ﺁﻥ ﺑﻮﺩ'ﺁﻳﺎ ﻣﻴﮕﺬﺍﺷﺖ ﮐﻪ &= #65219;ﺒﻴﻌﺖ ﻣﺴﻴﺮ ﺧﻮﺩﺭﺍ ﻃﻰ ﮐﻨﺪ؟ﻭ ﻳﺎ ﺑﻨﺎﻡ ﺍﺻﻠﺎﺡ ﻭ ﺑﻬﺮﻩ ﮐﺸﻰ ﻫﺪﻑ ﻭ ﺑﺮﻧﺎﻣﻪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﻬﻢ ﺧﻮﺍﻫﺪ ﺯﺩ'ﻭ ﺍﻳﻦ ﺧﻮﺩ ﺗﻨﺎﻗﺾ ﺧﻮﺍﻫﺪﺑﻮﺩ. ﺑ&= #65208;ﺮ ﻫﺮﭼﻪ ﺑﮑﻨﺪ ﺑﺨﻮﺩ ﺿﺮﺭﻣﻴ&#= 65198;ﺳﺎﻧﺪ. ﻭ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ'&#= 65261; ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﺪﺑﻴﺮ ﻣﺠﺪﺩﺍ ﺟﺒﺮﺍ&#= 65253; ﻭ ﺍﺻﻠﺎﺡ ﺩﺭ ﻣﺴﻴﺮﻏﺎﺋﻰ ﻭﻫﺪﻑ ﻧﻬﺎئی = 575;ﻟﻬﻰ ﻣﻴﮑﻨﺪ' ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﭘﻴﺶ ﻣﻴﺮﻭﺩ . ﻭ= ;ﻣﺎﺗﻨﻬﺎ ﺗﻮﺍﻟﻰ ﺣﻮﺍﺩث ﺭﺍ' ﮐﻪ ﻗﺒﻠﺎ ﺳﺮﻧﻮﺷﺖ ﺷﺪﻩ ﺍﺳﺖ ﻣﻰ ﺑﻴﻨﻴﻢ. ﻭ ﺍﺯ ﺁﻥ ﺑﺄﺻﻞ ﻋﻠّﻴﺖ ﭘﻰ ﻣﻴﺒﺮﻳﻢ. ﺩﺭ ﻓﻠﺴﻔﻪ ﺩﻳﺘﺮﻣﻴﻨﻴﺰ= 5249; ﻣﻌﺎﺩﻝ(ﻟﺰﻭﻡ ﻋﻴﻨﻰ)ﻣﺎﺩﻯ'ﻭ ﺿﺪ ﺩﻳﺘﺮ ﻣﻴﻨﻴﺰﻡ ﺭﺍ ﻣﻌﺎﺩﻝ ﺁﺯﺍﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ. ﻭﻟﻰ ﺩﺭ ﺯﺑﺎﻥ ﻋﻠﻤﻰ'ﺩﻳﺘﺮﻣ&#= 65264; ﻧﻴﺰﻡ ﺑﻤﻌﻨﻰ &= #65165;ﻣﮑﺎﻥ ﭘﻴﺶﺑﻴﻨﻰ ﻭﺣﺘﻰ ﻋﺪﻡ ﺍﻣﮑﺎﻥ ﭘﻴﺶ ﺑ&= #65268;ﻨﻰ'ﻳﺎ(ﻋﺪﻡ ﺍﻣﮑﺎﻥ ﺗﻤﻴﻴﺰ) ﺗﻌﺒﻴﺮ ﻣﻴﮑﻨﻨﺪ. ﻣﻤﮑ&= #65254; ﺍﺳﺖ ﺃﺻﻞ ﻋﻠّﻴﺖ ﺗﻨﻬﺎ ﺧﺎﺹ ﻣﺤﺪﻭﺩﻯ ﺍﺯ ﺣﻘﻴﻘﺖ ﻳﺎ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺣﺘﻰ ﺩﺭ ﺟﻬﺎﻥ ﺃﺗﻤﻰ ﺟﺒﺮ ﻣﻨﺘﻔﻰ ﺷﺪﻩ ﺍﺳﺖ. ﮐﻪ ﻧﻮﻋﻰ ﺍﻧﺘﺨﺎﺏ ﺑﺮﺗﺮ ﺍﺯ ﺍﺭﺍﺩﻩ ﺃﺗﻢ'ﺩﺭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺃﺗﻢ ﻫﺴﺖ. ﺩﺭ ﻣﺎﻳﮑﺮﻭﻓﻴﺰ= 5267;ﻚ ﺃﺻﻞ(ﻋﻠّﻴﺖ ﻣﻄﻠﻖ)ﺍﺳﺖ' ﮐﻪ= ﺑﺪﻭﻥ ﻗﻴﺪ ﻭﺷﺮﻁ ﺩﺭ ﻫﺮ ﻣﻮﺭﺩ ﺑﮑﺎﺭ ﻣﻴﺮﻭﺩ. = ﻳﻌﻨﻰ(ﻟﺎ ﺑﺸﺮﻁ ﻭ ﺑﺸﺮﻁ = ﻟﺎ)ﻭ ﺣﺘﻰ ﺑﺸﺮﻁ ﻟﺎﻯ ﻣﻘﺴﻤﻰ ﻓ&= #65248;ﺴﻔﻴﺎﺳﺖ. ﺩﺭﻋﻠﻴّﺖﭘﺪA= 267;ﺪﻩ ﺩﺍﺭﺍﻯ ﻋﻠّﺖ'ﻭﻋﻠﻞ ﻳﮑﺴﺎﻥ ﻧﺘﺎﻳ&#= 65182; ﻳﮑﺴﺎﻥ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺩﺭ ﻫﺴﺘﻰ ﺗﮑﺮﺍﺭﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺣﺘﻰ ﺩﺭ ﺍﻣﻮﺭ ﻇﺎﻫﺮﺍ ﻗﺎﻟﺒﻰ ﻭﺑﺮﺍﻯ ﻳﮑﻨﻮ&#= 65165;ﺧﺘﻰ ﮐﺎﻣﻞ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻣﺒﺪﺃ ﻭ ﺃﺻﻞ ﻋﻘﻴﺪﻩ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ ﻭ ﺃﺻﻞ ﺟ= ﺒﺮ'ﺩﺭﻫﻤﻪﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﺍﻳﻥ اﺣﺴﺎس ﺍﺯ ﻫﺮﺩﻭ ﻫﺴﺖ.= ﻫﻤﻪ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ. ﻭﻟﻰ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﺣﻴﺎﻥ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺍﻣﮑﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻧﻴﺴﺖ. ﮐﻪ ﺣﺘﻰ ﻫﺮ ﺍﺧﺘﻴﺎﺭﻯ ﺧﻮﺩ ﺟﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﺟﺒﺮ ﻣﻄﻠﻖ ﺩﺭ ﻫﺴﺘﻰ'ﺑﺮﺣﺴﺐ &= #65235;ﺮﻣﺎﻥ ﺍﻟﻬﻰ ﮐﻦ ﻓﻴﮑﻮﻥ ﺩﺭ ﺁﺯﻝ ﺑﺮﺍﻯ ﺗﺎ ﺃﺑﺪ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ. ﻭ ﺃﺻﻞ ﺍﺧﺘﻴﺎﺭ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ'ﺑﻤ&#= 65228;ﻨﻰ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻗﻌﻰ ﻧﻴﺰ ﻧﻴﺴﺖ. ﮐﻪ ﺧﻮﺩ ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﺟﺒﺮ ﭼﺮﺧﻴﺪﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﻨ&= #65260;ﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺍﺯ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﺤﻮﻝ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺗﻨﻬﺎ ﺩﺭ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺧﻴﺮ ﺁﻥ'= ﻧﻮﻋﻰ ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ ﺗﺮ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ' ﮐﻪ (ﺍﺧﺘﻴﺎﺭﻯ ﺑﺎ ﻣﺴؤﻟﻴّﺖ) ﺍﺳﺖ. ﮐﻪ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﻳﺎ ﺗﻌﺎﻟﻰ ﺑﻬﺸﺘ&#= 65264; ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭﺩ. ﺑﺎﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻳﺎ ﺑﺎﻧﻮﺍﻉ ﻗﺒﻞ ﺑﺸﺮﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺷﻮ&= #65193;. ﮐﻪ ﺍﻳﻨﻚ ﺩﺭ ﻣﻮﺭﺩ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺟﺎﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺭﺍ= ﺯﻯ ﺍﺯ ﺍﺳﺮﺍﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﻫﺮ ﺷﺶ ﺷﻬﻮﺩ ﻭﺍﺟﺐ ﻣ&= #65268;ﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻳﻚ ﻭﻟیّ ا= 5247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩ. ﮐﻪ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻟﺁﻥ ﮔﺬﺷﺖ' ﻭ </span><span lang=3DFA style=3D'mso-ascii-font-family:"Times New R= oman"; mso-ascii-theme-font:major-bidi;mso-hansi-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 ﺗﺎ ﺁﻏﺎﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥ'ﺑﺎ ﻇﻬﻮ&= #65197; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ' ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﻧﻮﻉ ﺑﺸﺮﻯ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺮﻗﺮﺍ= 5197; ﺍﺳﺖ. ﺍﮔﺮ(ﺍﺧﺘ= ﻴﺎﺭ ﺗﺮﻙ ﺑﻬﺸﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎ&#= 65267;ﺪ ﻭﺗﺮﻙ ﻟﺬﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺑﻬﺸﺖ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165;'ﻗﺮﺑﺎﻧﻰ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮﺩ ﺧﻮﺩ ﺑﮑﺎﺭ ﮔﻴﺮﺩ. ﻭ= ﺍﻟّﺎ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩ ﮐﺮﺩﻩ' ﺗﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺧﻮﺩ ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﭘ= ﺶ ﻗﺒﻮﻝ ﺳﺮﻧﻮﺯ&#= 65207;ﺖ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 153;ﻳﻨﺪﻩ ﻃﺒﻴﻌﻰ ﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭﻭﺳﺦ ﺭﺍ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺩﺭﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋﻰ'ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﺩﻭ ﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪ. ﺑ= ﺎﻳﺪ ﮐﻪ ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس 'ﻭﮐﺴﺐ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﻋﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍﺑﺮﺳ&#= 65194;. ﮐﻪ ﺗﻨﻬﺎ ﻭﻳﺰﺍﻯ ﻋﺒﻮﺭ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔت هزﺍﺭ ﺳﺎA= 245; ﺑﻌﺪ ﺩﺭﺟﻬﺎﻥ ﺧﻮﺍﻫﺪﺑﻮﺩ. ﮐ&= #65258; ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺟﺮﺍﮐﺮﺩﻩ ﺑ&#= 65166;ﺷﺪ. ﮐﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻭﭘﺮﻭﺭﺷﻬﺎﻯ ﺧﺎﺹ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺍﺧﺘﻴﺎﺭ ﺍﻭ'ﺩﺭ ﺍﺭﺍﺩﻩ ﻗﻬﻘﺮﺍﺋﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ ﻭ ﻳﺎ ﺍﺧﺘﻴﺎﺭ ﺧﻴﺮﺧﻮﺍﻫﻰ ﻭ ﺁﺯﺍﺩﮔﻰ ﺍﺯﻃﻠﺴﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ'ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﻭﺩ. ﮐ= ﻪ ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺮﻭﻧﺪ ﻭﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﻣﮑﺮﺭ ﺣﻘﻴﺮﺗﺮ ﺍﺯ نوﻉ ﺑﺸﺮﻯ. <o:p></o:p></span>= </p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>(ﺩﺭﻙ ﺣﺎﻝ)ﺩﺭ ﺧﻮﺩﻣﺎﻥ ﻏﻴﺮ ﺍﺯ ﺟﺒﺮ ﻃﺒﻴﻌﻰ ﻳﺎ ﺟﺒ&= #65198; ﺍﻟﻬﻰ'ﻭ ﺣﺘﻰ ﺟﺒﺮ ﺫﺍﺗﻰ ﻧﻔﺴﺎﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺩﺭﺍﻙ ﺣﺎﻟﺖ ﺍﺧﺘﻴﺎﺭ ﻳﺎ ﺟﺒﺮ'ﻏﻴﺮ ﺍﺯ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭ ﻭ ﺟﺒﺮ ﺍﺳﺖ. ﺣﺘ= ;ﻰ ﭘﻴﺮﻭﺍﻥ ﺟﺒﺮ ﻣﺎﺩﻯ(ﺩﺭﻙ ﺣﺎﻝ)ﺁﺯﺍﺩ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻣﺎﻫﻴّﺖ ﺍﺣﻮ= 5165;ﻝ ﻣﺎﻧﻨﺪ ﺩﺭﻙ ﺣﺎﻝ ﺧﻴﺮ ﻭﺍﺧﺘﻴﺎﺭ'ﻋﻤ&#= 65248;ﺎ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﻋﺮﻓﺎ ﺳﺎﻟﮑﺎﻥ ﺑﺨﺼﻮﺹ ﻣﺪﺍﻡ ﺩﺭ(ﻗﺒﺾ ﻭ ﺍﻧﺒ= ﺴﺎﻁ) ﻫﺴﺘﻨﺪ'ﭘس ﺍﺣﺴﺎس ﺁﺯﺍﺩ= 4404;ﻰ ﻭ ﻳﺎ ﺍﺣﺴﺎس ﺟﺒﺮ ﻭﻧﺎﺗﻮﺍﻧﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻣﻌﻤﻮﻟﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻄﺎﻫﺎ ﺑﺨﺎﻃﺮ ﻋﺪﻡ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 175;ﻮﺟّﻪ ﻳﺎ ﺍﻧﻔﻌﺎﻝ ﺷﺪﻳﺪ ﺭﺍ ﺑﻬﺎﻧﻪ ﻏﻠﻂ ﮐﺎﺭﻯ ﻫﺎﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﮐ= ﻪ ﺍﻳﻦ ﺟﺒﺮ ﺫﺍﺗﻰ ﺍﺳﺖ'ﻭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﮐﻨﻮﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗﺮ'ﻧﺘﻴﺠﻪ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺳﺎﻟﮑﺎﻥ ﺍﮔﺮ ﻓﻀﻴﻠﺘﻰ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ'ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩﺍﺯ ﻫﺪﺍﻳﺖ ﻧﺎﺩﻳﺪﻩ ﻋﻮﺍﻣﻞ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65165;ﺳﺖ. ﻭﻳﺎ ﮐﻤﻚ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺴﺎﻟﮑﺎﻥ. ﻭﻟ&= #65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﻋﻤﺎﻝ ﺧﻴﺮ ﻭﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﻭ ﻋﺒﺎﺩﺍﺗﻰ ﺭﺍ ﮐﻪﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﻨﺪ'ﺑﺎﺯ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﮐﺮﺩﻩﺍﻧﺪ. ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺧﻄﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ'ﺑﻌﻠﺖ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﺧﻮﻳﺶ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﭼﻮﻥ ﺧﻄﺎﺭﺍ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻧﺪ'ﭘس ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺳﻠﻮﮐﻰ ﺑﻴﺸﺘ&#= 65198; ﻭﺟﺪﻯ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﺮ' ﺑﺎ ﺭﺍﻫﻨﻤﺎﺋﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﮑ&= #65256;ﻨﺪ. ﮐﻪ ﺣﺘﻰ ﺩﺭ ﺭؤﻳﺎ ﻭﺟﻮﺩ ﻣﻌﺎﻳﺐ ﮐﺎﺑﻮﺳﻰ'ﻭ ﺟﻬﻞ ﺍﺯ ﻭﺟﻮﺩ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬی ﺪﺭ ﺭؤﻳﺎﻫﺎﻯ ﻧﻮﺭﺍﻧﻰ ﻭ ﺁﺳﻤﺎﻧﻰ ﻭ ﻣﻌ&= #65198;ﺍﺟﻰ ﻭﺩﻳﺪﺍﺭ ﺳﻤﺒﻮﻟﻬﺎﻯﻨ= 5268;ﻤﻪ ﻣﺎﺩﻯ'ﭼﻮﻥ ﺟﻮ&= #65165;ﻫﺮ ﻭ ﺁﺏﻭﮐﻮﻩ ﻭ ﺩﺭﺧﺖ ﻭﺩﻳﮕﺮ ﺩﻳﺪﻧﻴﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﺳﺎﻟﻚ ﻭ ﭘﻴﺮ ﺍﻭ'ﺩﺭﺑﺎﺭﻩ ﺳﺎﻟﻚ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﻭﺿﻊﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ ﺩﺭﺳﺖ ﭘﻴﺶ ﻣﻴﺮﻭﺩ' ﺗﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ ﺑﺮﺳﺪ. ﺑﺤث ﺟﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ. ﺍﺭﺍﺩ&= #65257; ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﮐﺸﺮ ﻗﺮﻳﺐ ﺑﺎﺗّﻔﺎﻕ ﻗﻬﻘﺮﺍﺋﻰ ﺍﺳﺖ. ﻭ ﺑﺎ ﺍﺭﺍﺩﻩ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ ﺩﺭ ﺳﻠﻮﻙ'ﻭﭘﻴﻤﺎ&#= 65253; ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﮐﻪ ﺣﺪّ ﺃﮐثر ﺷﻬﻮﺩ ﻧ= 5262;ﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس' ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺳﺎﻟﻚ ﻫﻤﻴﺸﻪ ﮐﺎﺭﻯ ﺭﺍ ﻣﻴﮑﻨﺪ' ﮐﻪ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﮐﺎﺭ&= #65263; ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﻫﺮ ﮐﺎﺭ ﺍﻧﺴﺎﻥ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺯﻳ&= #65166;ﺩﻯ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺴؤﻟﻴّﺖ ﺳﺎA= 199; ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻫﺮﮐﺎﺭﻯ ﮐﻪ ﺑﻨﻈﺮﺵ ﻣثبت ﺍﺳﺖ. ﻳﺎ ﺣﺘﻰ ﻋﺒﺎﺩﺕ ﻭﻧﻴﮑﻮﮐﺎﺭﻯ ﻭ ﻓﻘﻴﺮ ﻧﻮﺍﺯﻯ ﺍﺳﺖ'ﺑ&= #65166;ﺯ ﺁﺷﺎﺭ ﻣﻨﻔﻰ ﺁﻥ ﺑﺎﻋث ﻏﺮﻭﺭ ﻭﺗﮑﺒّﺮ ﻭﺧﻮ= 5193; ﺑﺰﺭﮒ ﺑﻴﻨﻰ ﻭ ﺑﺮﺗﺮﻯﺨﻮﺩ ﺑﺮﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﻔﻘﻴﺮ ﮐﻤﻚ ﮐﻨﻨﺪ. ﻳﺎ ﺧﻮﺩ ﻓﻘﻴﺮ ﻫﺴﺘﻨﺪ'ﻭ ﺍﺧﻠﺎﻕ ﺳﺘﻤﮕﺮﺍﻧﻪ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﺩﺭﻙ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﻣﻨﻔﻰ &= #65193;ﺭ ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. ﮐﻪ ﭼﻘﺪﺭ ﺧﻠﺎﻑ ﻫﺪﻑ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺧﻮﺩ ﻋﻤﻞ ﮐﺮﺩﻩﺍﻧﺪ. ﮐﻪ ﺁﺳﻴﺐ ﺭﺳﺎﻧﻰ ﺑﺂﻳﻨﺪﻩ ﺗﮑﺎ&#= 65251;ﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﭼﻪ ﺭﺳﺪ ﺑﺂﺳﻴﺐ ﺭﺳﺎﻧﻰ ﺑﺪﻳﮕﺮﺍﻥ'ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻬﻤﺘﺮ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮐﻮﺩﮐﺎﻥ ﻧﻴﺰ ﺧﻮﺩﺭﺍ ﺁﺯﺍﺩ ﻣﻴﺪﺍﻧﻨﺪ'ﻭﻣ&#= 65204;ؤﻝ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﻧﻴﺴﺘﻨﺪ. ﻭﺍﻋ&= #65176;ﺮﺍﺽ ﻭﺍﻟﺪﻳﻦ ﻭﻣﻌ&#= 65248;ّﻢ ﺭﺍﺭﺩ ﻣﻴﮑﻨﻨﺪ. ﻓﻌﻞ ﺗﺎﺑﻊ ﺃﺻﻞ ﻟﺬﺕ' ﺷﺄﻥ ﻭﻣﻘ= ﺎﻡ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﮐﺴﻰ ﻫﻢ ﭘﻴﺎﻣﺒﺮ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸﻮﺩ'ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻣﺴﻴﺢ ﻧﺎﺩﺭﺳﺖ ﻣﻴﮕﻮﻳﻨﺪ ﺯﻳﺮﺍ ﻣﺴﻴﺢ ﺩﺭ ﺳﻰ ﺳﺎﻟﮕﻰ'= ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ. = ﻭﻗﺘﻰ ﮐﻪ ﺑﻨﻮﺭ ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263; ﺧﻮﺩ ﺭﺳﻴﺪ. ﻭﺑ= ﺎ ﺷﻬﻮﺩ ﺷﺸم عرA= 205; ﻗﺎﺋﻢ ﺟﺒﺮﺋﻴﻞ ﻭﭘﺪﺭ ﺁﺳﻤﺎﻧ&#= 65264; ﻧﺎﺩﻳﺪﻩ ﺧﻮﺩ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ'ﻭ ﻣﺒﻌﻮث ﺑﺮﺳﺎ= 5247;ﺖ ﺑﺮﺍﻯ ﺭﺳﺎﻧﺪ&#= 65253; ﺳﺎﻟﮑﺎﻥ ﺍﺣﺘ&#= 65252;ﺎﻟﻰ ﺧﻮﺩ' ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺷﺪ. ﭼ= ﻮﻥ ﻣﺴﻴﺢ ﻭﻫﺮ ﺳﺎﻟﮑﻰ'ﺩﺭ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮﺩ' ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ'ﺗﺠﻠّﻴ= 5166;ﺕ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺧﻮﺩﺭﺍ ﺗﺠﺪﻳ&#= 65194; ﻧﻤﻮﺩﻩ' ﺁﻧﮕﺎﻩ ﺑﺸﻬﻮ&#= 65193; ﺗﺎﺯﻩﺍﻯ ﺭﺳﻴﺪ. ﻭﮐﺎﺷﻒ ﺁﻥ ﺑﻮﺩ. ﻣﺤﻤﺪ= ﻧﻴﺰ ﭼﻮﻥ ﺩﻳﮕﺮ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻭﮐﺎﺷﻔﺎﻥ ﻗﺮّﻩ ﻫﺎﻯ ﻧﻮﺭﻯ ﺣﺪﻳﺪ'ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﻦ ﭼﻬﻞ ﺳﺎﻟﮕﻰ ﺗﻮﻟﺪ ﺩﻭﻡ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺖ. ﺯﻳﺮﺍ ﻣ= ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﻮﺩ. ﭘس ﻣﺤﻤﺪ ﺑﺠﺎﻯ ﻧﻮﺭﻣﺼﻄﻔﻮﻯ'&#= 64400;ﻪﺑﺎ ﺗﻮﺳﻞ ﺑﺼﻮﺭﺕ ﻣﺮﺗﻀﻮﻯ ﻣﺴﻴﺢ'ﮐﻪ ﻣﺤﻤﺪ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﺪ' ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65208;ﻢ ﺭﺳﻴﺪ' ﮐﻪ ﻣﺴﻴﺢ ﺑﻌﺮﺵ ﺍﻭ ﺭﺳﻴﺪﻩ ﺑﻮﺩ. ﻭﻟﻰ ﺑﺎﻟﺎﻯ ﻋﺮﺵ ﻧ&= #65198;ﻓﺖ. ﮐﻪ ﻧﻮﺭ ﻗﺎﺋﻢ = ﮔﺒﺮﻳﺎﻝ ﻳﺎ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺭﺍ ﺑﺒﻴﻨﺪ. ﻭﺑ= ﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺏ ﺭﺣﻤﺎ&= #65253; ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒﺮ ﺑﺎﺯﮔﺸﺖ'ﺗﺎ ﺳﺎﻟﮑﺎﻥ ﻋﺎﻣ&#= 65246; ﺑﺎ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺎﻧﺪ. ﮐﻪ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺑﺎ ﻣﺤﻤﺪ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﻮﺩﻧﺪ. ﻭ ﻫﺰاﺭﺍﻥ ﺩﻳﮕﺮ ﻗﺸﺮﻯ ﻭﺧﻮﺩ ﻓﺮﻳﺐ'ﻭﻣﺪﻋﻰ &= #64400;ﺎﺫﺏ ﻣﺴﻠﻤﺎﻧﻰ ﻭﺣﺘﻰ ﻣؤﻣﻦ ﺑﻮﺩﻥ ﺑﻮﺩﻧﺪ'ﮐﻪ ﻗﺮﺁﻥ ﺑﺂﻧﻬﺎ ﻣﻴﮕﻮﻳﺪ'ﻧﮕﻮ&#= 65163;ﻴﺪ ﻣؤﻣﻦ ﻫﺴﺘﻴﻢ'ﺑﻠﮑﻪ ﻣﺴﻠﻢ ﻣﻴﺒﺎﺷﻴﺪ. ﻣﺎ&= #65255;ﻨﺪ ﻫﺮ ﺍﺳﻴﺮ ﺟﻨﮕﻰ ﮐﻪ ﺗﺴﻠﻴﻢ ﻏﻴﺮ ﻗﻠﺒﻰ ﺍﺳﺖ. ﻭ ﺗﺎ ﮐﻨﻮﻥ ﻧﺴﻠﻬﺎﻯ ﻗﺸﺮﻯ'ﺑﺎ ﻫﻤﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ'ﻭ ﺗﻤﺎﻣﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻫﺮ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻧﻮﻉ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺸﺮﻯ'ﻗ&#= 65208;ﺮﻯ ﺧﻮﺩ ﭘﺮﺳﺘﻰﻭ ﺑﺪﺗﺮ ﮐﻪ ﺁﺧﻮ&= #65255;ﺪ ﭘﺮﺳﺘﻰ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﻳﺎ(ﻣﻠﺄ)ﻭ ﻣﻠّﺎﻫﺎ ﺭﺍ ﺍﺑﻠﻴس ﺩﺭﻟﺒﺎس ﺭﻳﺎﮐﺎﺭﻯ ﻣﻴﺨﻮﺍﻧﺪ. ﮐﻪ ﺑﺪﺗﺮﻳﻦ ﺟﻬﻨ&#= 65252;ﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭﺩﻧﺎﻙ ﺍﺯ ﺁﻥ ﺁﻧﺎﻥ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﭼﻪ ﺳﻨّﻰ ﺑﺎﺷﻨﺪ ﻳﺎ ﺷﻴﻌﻰ'ﻭ ﻳﺎ ﮐﺎثوﻟﻴﻚ ﻭ ﺑﻬﺮ ﻧﺎﻡ ﺩﻳﮕﺮ. ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺩﺭ</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:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ'ﮐﻪ ﺑﺠﺎﻯ ﻧﻮﺭﻗﺎﺋﻢ ﺑﻨﻮﺭﺭﺣﻤﺎﻥ ﻣﻴﺮﺳﺪ. ﻭﺧﻮﺩ ﺗﺠﺴّﻢ ﻣﻘﺎﻡ &#= 65165;ﻟﻬﻰ (ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ) ﺑﺮﺗﺮﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺩﻳﺎﻧﺖ ﻣﺤﻤﺪﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ ﺑﺎ ﺷﻬﻮﺩ ﻫﺸﺘ&= #65250; ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﻧﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ. ﮐ&= #65258; ﻣﻬﺪﻯ ﺧﻮﺍﻫﺪﮔ</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'>A= 236;ﺖ. ﻭ ﺳﺎﻟﮑﺎﻥ ﻣﻬﺪﻯ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺣﻤﺎﺗﻦ ﻣﻴﺮﺳﻨﺪ'ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﻫﺮ ﺷﺶ ﺷﻬﻮﺩ ﺑﺸﺮﻯ'ﻭ ﺍﺯ ﺍﻳﻦ ﭘس ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺑ&= #64405;ﻮﺋﻴﻢ'ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ. ﻭﺗﺎ ﺃﺑ= ﺪ ﺍﻳﻦ ﮐﺎﺷﻔﺎﻥ ﻗﺮّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﻋﺮﺷﻬ&= #65166;ﻯ ﺃﺭﺑﺎﺏ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﮐﻤﺎﻟﺎ&#= 65173;' ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺎﺭﺑﺎﺏ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺍﻟﻠﻪ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﻭﻫﺮﺑﺎ&= #65197; ﺷﺎﻫﺪ ﻫﺮ ﻧﻮﺭ = ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﻰ'ﺷﺎﻫﺪ ﺁﻥ ﻧﻴﺰ (ﺍﻳﻦ ﻫﻤﺎﻧﻰ)ﻣﻘﺎﻡ ﻭﻧﻮﺭ ﻭ ﻋﻘﻞ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩﻳﮕﺮ ﺁﻥ ﻣﻘﺎﻡ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﭘس ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺷﺎﻫﺪ &= #65255;ﻮﺭﻗﺎﺋﻢ'ﺧﻮ= 5193; ﻧﻴﺰ ﻗﺎﺋﻢ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺯﻣﺎﻥ ﭼ&#= 65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ'ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ ﺍﺳﺖ. ﻭﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗﻤﺎﻡ ﺁﻧﻬ&= #65166;' ﺣﺘﻰ ﭘﺎﺩﺷﺎﻫ&#= 65166;ﻥ ﻭ ﺍﻭﻟﺎﺩ ﭘﻴﺎ&= #65251;ﺒﺮﺍﻥ ﺟﻬﻨّﻤﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﻣﻴﺒﺎﺷﺪ. ﺩﻭ ﺟﻬﻨﻢ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺟﻬﺎﻥ'ﺭﻭﺯﻫﺎ &= #65193;ﺭ ﺑﺪﺑﻴﺎﺭﻯ ﻫﺎﻯ ﺟﻬﺎﻟﺖ'ﻭ ﺷﺒﻬﺎ ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎ ﻧﻤ&#= 65262;ﻧﻪ ﺯﻧﺪﮔﻴﺁﻳﻨﺪ= 5257; ﺁﻧﻬﺎ'ﻭﭘﺶ ﺍﺯ ﻣﺮﮒ ﺩﺭﺩﻧﺎﮐ&#= 65264; ﺟﻬﻨﻢ ﻣﻠﮑﻮﺗﻰ ﺭﻭﺡ ﻋﺮﻳﺎﻥ ﺍﺯ ﺗﻦ'ﮐﻪ ﺍﺯ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ ﻭﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭﻯ ﻣﻴﺴﻮﺯﺩ'ﮐﻪ ﺩﺭ ﺳﻄﺢ ﻫﻤﻴﻦ = ﺯﻣﻴﻦ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺟﻬﻨّﻢ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺷﺪﻩ ﺣﻴﻮﺍﻧﻰ' ﺩﺭ ﺭﺣﻢ ﻳﻚ ﻣﺎﺩﺭ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺻﺤﺮﺍ ﻭ ﻣﺮﺩﺍﺑﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺎ&= #65267;ﺪ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﻮﻟﺪﺍﺕ ﻣﺘﻮﺍﻟی اﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺗﮑﺮﺍﺭ ﮐﻨﻨﺪ' ﮐﻪ ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ' ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ' ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻭﺭﻭﺡ ﻫﺮ ﺃﺗﻤﻰ ﻧﻴﺰ ﺯﻣﺎﻧﻰ ﺑﺎﺷﻬﻮﺩ ﻗﺎﺋ&#= 65250; ﺑﺎﻧﻮﺍﻉ ﺑﻰ ﻧﻬﺎﻳﺖ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﺗﻘﺮﺏ ﺑﺨﺪﺍﻭﻧﺪ ﻭ ﺣﻘﻴﻘﺖ ﻣﻴﺮﺳﻨﺪ. ﮐﺎﺭ&= #65263; ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺑﻔﻬﻤﺪ ﻭﺍﻧﺠﺎﻡ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺑﺪﻫﺪ'ﻭ ﺗﻨﻬﺎ ﻫﻔﺖ ﺳﺎﻝ ﺍﺯ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺑﺪﺍﻥ ﺍﺧﺘﺼﺎﺹ ﺩﻫﺪ'ﺑﺎﻳﻦ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ' ﺩﺭ ﺣﺪّ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺳﻴﺪﻩ'ﻭﺧﺪﺍ ﺭﺍ ﺭﺍﺿﻰ ﮐﺮﺩﻩ'ﻭ ﺑﻬﺸﺖ ﺍﻧﻮﺍﻉ ﺑﻬﺘﺮ ﺩﺭﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﭘﺎﺩﺍﺷﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭﺍﺣﻮﺍﻟﻰ ﻭ ﻋﻘﻠﻰ ﻣﻮﻓﻘﺎﻥ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺃﻫﻞ ﮐ&= #65176;ﺎﺏ' ﺑﻴﺪﺍﺭ ﮐﻨﻨﺪﻩ ﻭﺗﺸﻮﻳﻖ ﺩﻫﻨﺪﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﺎﻟﮑﺎ= 5253; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺗﻬﺪﻳﺪ ﻣﺠﺎﺯﺍﺕ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'ﻫﺸﺪ&#= 65165;ﺭﻫﺎﻯ ﻫﺮ ﻟﺤظﻪ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮔﻮ= ﺋﻰ ﻫﻤﭽﻨﺎﻥ ﺩﺭﺑﺰﺭﮔﺴﺎﻟ= 5264; ﺩﺭ ﺟﻬﺎﻟﺖ ﻃﻔﻮﻟﻴّﺖ ﺧﻮ= 5193; ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻣ&= #65204;ﺖ ﻭﭼﺮﻳﺪﻥ ﺩﺭ ﻣﺮﺗﻊ ﺳﺒﺰ ﺟﻬﺎﻥ'ﭼﻮﻥ ﻫﺮ ﮔﺎﻭ ﻭﺧﺮﻯ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. &= #65261;ﻟﻰ ﻃﻔﻞ ﺑﺘﺪﺭﻳﺞ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﺧﺘﻴﺎﺭ ﻣﻴﻴ&#= 65166;ﺑﺪ'ﮐﻪ ﺧﻴﺮ ﻭ ﺑﻬﺘﺮﻯﺮﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ' ﮐﻪ ﺧﻮﺏ ﺗﺮ ﺍﺳﺖ. ﻭ= ;ﺍﮔﺮ ﺗﺮﺑﻴﺖ ﺩﺭﺳﺖ ﺑﺮﺍﻯ ﻃﻔﻞ ﺑﺎﺷﺪ'ﺍﺳﺘﻌﺪ&#= 65165;ﺩﻫﺎﻯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺧﻮﺩﺭﺍ'ﺑﺼﻮﺭ&#= 65173; ﻋﻘﻠﻬﺎﻯ ﺑﻬﺘﺮ'ﻫﻤﭽﻨﺎ&#= 65253;(ﺍﻧﺘﺨﺎﺏ ﺃﺣﺴﻦ) ﻭ ﺑﻬﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺍ&= #64404;ﺮ ﺑﺮﺧﻮﺭﺩﻯ ﺑﺎ ﺷﺮّ ﻭ ﺑﺪﻯ ﺭﻭﺑﺮﻭ ﺷﺪ (ﺍﻧﺘﺨﺎﺏ أﻫﻮ&#= 1614;ﻥ ﺍﻟﺸﺮّﻳﻦ)ﻣﻴ= 4401;ﻨﺪ. ﮐﻪ ﺑﻴﻦ ﺩﻭ ﺷﺮ ﺁﻧﭽﻪ ﺷﺮّﺵ ﮐﻤﺘﺮ ﺍﺳﺖ ﺑﺮﻣﻴﮕﺰﻳﻨﺪ. &= #65261;ﭼﻮﻥ ﺑﺪﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺳﻴﺪ' ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﻳﻚ ﻭﻟیّ اﻟﻬﻰ'ﭼA= 256;ﺪ ﺳﺎﻟﻰ ﻋﺰﻟﺖ ﺳ&= #65248;ﻮﮐﻰ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﻟﺒﺎس ﺍﺣﺮﺍﻡ'ﻭﺗﺤﺮ&#= 65267;ﻢ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ&= #65263; ﺑﺮﺧﻮﺩ ﻣﻴﮑﻨﺪ' ﺗﺎ ﺑﺤﺞ ﺃﮐﺒﺮ ﺧﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﻭ= ﺗﻤﺎﻡ ﻣﺮﺍﺳﻢ ﺣﺞ ﮐﻌ&= #65170;ﻪ'ﻭﻧﻴﺰ ﺩﺭﻫﺮ ﺩﻳﻦ ﺩﻳﮕﺮﻯ' ﺍﻳﻨﮕﻮﻧﻪ ﺗﻤثیلی ﻣﺎﺩ᥾= 3; ﺍﺯ ﺣجّ ﺃﮐﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﭘس ﺍﺯ ﺗﻌﻠﻴﻢ ﺣج کعبه ﮔﻔﺖ'ﺣﺎʌ= 45; ﮐﻪ ﻫﺪﺍﻯ ﺧﻮﺩﺭﺍ' ﮐﻪ ﻗﺮﺑﺎﻧﻰ ﺑﺎﺷﺪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻳﺪ' ﻧﻮﺑﺖ = ﺭﻓﺘﻦ ﺑﺤﺞ ﺃﮐﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑﻬُﺪﺍ ﻭﺧﺪﺍﻯ ﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ. &= #64400;ﻪ ﺗﻨﻬﺎ ﻭﻳﺰﺍﻯ ﺳﻔﺮﺁﺧﺮﺕ ﺑﻌﺪﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﻭ ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﺑﺮﺗﺮ &= #65261; ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻣﺮﺩﺍﻧﮕﻰ ﻭ ﻣ&= #65198;ﻭءﺕ ﺧﻮﺩﺭﺍ' ﭼﻮﻥ ﺭﺳﺘﻢ ﮐﻪ ﺯﻣﺎﻥ ﻫﻔﺖ ﺧﺎﻥ ﺻﻌﻮﺩ ﺑﮑ&= #65262;ﻩ ﺍﻟﺒﺮﺯ ﺭﺍ ﻣﻮﻓﻖ ﺷﺪ'ﮐﻪ ﺗﺎﺝ ﭘﺎﺩﺷﺎﻫﻰ ﻭ ﻓﺮ ﺷﺎﻫﻰ ﺭﺍ ﻫﻤﻴﺸﻪ ﺑﺮﺳﺮ ﺩﺍﺭﺩ ﻭﺗﺎﺯﻧﺪﻩ ﺑﺎﺷﺪ. ﻭ ﻣﺸﮑﻞ ﮔﺸﺎﻯ ﺗﻤﺎﻡ ﭘ&= #65166;ﺩﺷﺎﻫﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﻳﮕﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﻤ&= #65166;ﻡ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ ﺷﺎﻫﻨﺎﻣﻪ'ﺗﻤ&#= 1579;یل ﻣﺎﺩﻯ ﺍﺯ ﺃﺻﻞ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ ﮔﺮﭼﻪ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺍﺯﻋﺼﺮﻭﻟﺎﻳ= 5174; ﺯﺭﺩﺷﺘﻰ ﺑﻮﺩﻩ'ﻭ ﺭﺳﺘﻤﻬﺎﻯ ﺯﻣﺎﻥ ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﻭﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻣﮑﺮﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺍﻧﺴﺎن هاﺋﻰ'ﮐﻪ ﻣﻴﻔﻬﻤﻨﺪ ﻭﺧﻮﺩﺭﺍ ﺑﮑﻮﭼﻪ ﻋﻠﻰّ ﭼﭗ ﻣﻴﺰﻧﻨﺪ. ﻭ= ﺣﺪّ ﺃﮐثر ﺑﻘﻮﻝ ﻣ= 5188;ﻤﺪ به (ﻣﺴﻴﺢ ﺩﺟّﺎﻝ) کاذب ﻣﻴﺮﺳﻨﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ ﺣﺘﻰ ﺑﺪﻭﻥ ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﭘ= ﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ'ﺍﮔﺮ ﺩﺭ ﺗﻤﺎﻳﻠﺎﺕ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭ &= #65169;ﻰ ﺍﺧﺘﻴﺎﺭﻯ ﻧﻤﻮﺩ'ﻭﺧﻮﻳﺸ&#= 65176;ﻦ ﺩﺍﺭﻯ ﮐﺮﺩ' ﻧﻪ ﻓﻘﻂ ﺍﺯ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻣﻌﺎﻑ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﻭﭼﺎﺭ ﺁﻥ ﻣﻴ&= #65194;ﺍﻧﺪ. ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺍﺣﺴﺎس ﭘﺎﺩﺍﺷﻬﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﺭﺍﺿﻰ ﻫﻢ ﻫﺴﺖ.= ﮔﺮﭼﻪ ﭘﺎﺩﺍﺵ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺁﻳﻨﺪﻩ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭﻟﻰ ﻋﻘﻞ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻭ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﻭ ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷﺪ' ﻣﻴﺘﻮﺍ&= #65255;ﺪ ﺑﺴﻮﻯ ﺳﻠﻮک اﻟﻬﻰ ﻣﻴﺮﻭﺩ. &= #65261;ﻟﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺗﺤﺖ ﺗﺄثیر ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﻫﻮﺳﺮﺍﻧﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ'ﺧﻄﺎﻫﺎﺋ&#= 65264; ﺩﺍﺭﺩ ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﮑﻮ ﻭ ﺷﺎﻳﺴ&= #65176;ﻪ ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ ﻧﻴﺰ ﻣﻴﺪﺍﻧﺪ. = ﻭﺧﻮﺩﺭﺍ ﺁﺯﺍﺩ ﻣﻴﺪﺍﻧﺴﺘﻪ'ﮐ&#= 65258; ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪﺍﻯ ﺭ&#= 65165; ﺗﻮﺍﻧﺴﺘﻪ ﺑﮑﻨﺪ. ﻭﻟﻰ ﺁﺯﺍﺩﻯ ﻭﺍﻗﻌﻰ ﻭﻗﺘﻰ ﺍﺳﺖ'ﮐﻪ ﻫﻴﭻ ﻧﻴﺮﻭﻯ ﺗﺤﻤﻴ&#= 65248;ﻰ ﺩﺭ ﮐﺎﺭ ﻧﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻭﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺗﺤﻤﻴﻞ ﮐﻨﻨﺪ&#= 65257; ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻋﻤﻠﺎ ﻫﻤﺎﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘﻴﺪﻩﻫﺎ ﻣﻴﺒﺎﺷﺪ'ﻭ ﺍﺯﺷﺨﺺ ﺩﻳﮕﺮﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﻭﺭﺍ ﺑﮑﺎ&= #65197;ﻯ ﻭﺍﺩﺍﺭ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭﺣﺘﻰ ﮐﺎﺭﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣﻌﻘﻮﻝ ﻣﻴﺪﺍﻧﺪ'ﺯﻳﺮ&#= 65165; ﻫﺮﮐس ﺳﻄﺢ ﻋﻘﻞ ﺧﺎﺹ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ. ﻭﺍﺯ ﻣﺤﻞ ﺁﻥ ﺗﻔﮑّﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺍﻳﻦ ﻋﻘﻞ ﻧﺴﺒﻰ ﻭﻣﻨﻄﻖ ﻭ ﻋﻘﻴﺪﻩ ﺍﻧﺴﺎﻥ'ﻫﻤﺎﻥ ﺫﺍﺕ ﻭ ﻓﺸﺎﺭ ﺭﻭﺍﻧﻰ ﻋﻘﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ ﺟﺒﺮ ﻭ ﻣﻘﺎﻭﻣ&= #65174; ﺭﺍ ﻣﻴﮑﻨﻨﺪ. ﻭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﻳﻦ ﺟﺒﺮ ﺭﺍ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﻭﺧ&#= 65262;ﺩﺭﺍ ﺗﺎﺑﻊ ﺍﺭﺍﺩﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﺣﺘﻰ ﻣﺪﺑّﺮﺍﻥ ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎﻥ'ﻭ ﮐﻞ ﺭﻭﺡ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻫﺴﺘﻨﺪ. ﮔﻮﺋﻰ = ﺧﻮﺩ ﺍﻟﻬﻰ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ'ﻭ ﻳﺎ ﻳﻚ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺩﺍﺭﺩ'ﺑ&= #65262;ﺳﻴﻠﻪ ﺍﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﺗﻔﮑّﺮ ﻭ ﺃﻧﺪﻳﺸﻪ ﻭﻫﺮﻋﻤﻠﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ = ﺍﻭ ﺧﺪﺍﺋﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺧﻄﺎﻯ ﺍﺗﻔﺎﻗﻰ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﻧﻄﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺳ&#= 65174;ﺍﺳﺖ. ﺯﻳﺮﺍ ﻣﻬﻢ ﺃﺻﻞ ﺍﻃﺎﻋﺖ ﺍﺳﺖ ﻭﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺩﺳﺘﻮﺭ ﺑﺮﺍﻯ ﺍﻃﺎﻋﺖ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﻃﺎﻋﺖ ﺁﻧﻬﺎ ﺩﺭ ﺍﺟﺮﺍﻯ ﺍﻣﻮﺭ ﺟﺰﺋﻰ'ﺩ&= #65197; ﺳﻄﺢ ﺍﺧﺘﻴﺎﺭ ﻋﺪﻡ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ. ﻟﺬﺍ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺍﺣﻮﺍﻟﻰ ﻭﮐﻠّﻰ ﺩﺍﺭﺩ'ﮐﻪ ﺟﺰﺋﻴّﺎﺕ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴ&= #64401;ﻨﺪ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺷﻬﺎﻯ ﮐﻠّﻰ' ﭼﻮﻥ ﺳﻄﺢ ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ'ﺩﺭ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺪﻫﺪ ﻭﺣﺘﻰ ﺳﺎﻟﻚ ﺩﺭ ﻳﻚ ﻣ= ﺮﺣﻠﻪ ﺷﻬﻮﺩﻯ'ﭼﻨﺪﻳ&#= 65254; ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺍﺣﻮﺍﻝ ﻣﺮ&= #65169;ﻮﻁ ﺑﻬﻤﺎﻥ ﺗﺠﻠّ= 5264; ﺭﺍ ﺩﺍﺩﻩ'ﺗﺎ ﺑﺎﺯ ﻣﻨﺠﺮ ﺑﺘﺄﻣﻴﻦ ﺷﺮﻁ &= #64400;ﺎﻓﻰ ﻭﺣﺪّ ﮐﻔﺎﻳﺖ ﺩﺭ ﺩﺍﻭﺭﻯﺎﻟﻬﻰ ﺑﺮﺳﺪ'ﮐﻪ ﺑﻴﻚ ﭘﺎﺩﺍﺵ ﮐﻠّﻰ ﺗﺎﺯﻩﺍﻯ ﺑﺮﺳﺪ. ﮐﻪ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻟﺎﺯﻡ ﺭﻭﺣﻰ'ﺩﺭ ﺷﺶ ﺷﻬﻮﺩ ﺑﺮ ﻗﺮﺍﺭ ﺍﺳﺖ. ﮐﻪ ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺳﺖ ﺩﺍﺩ'ﮔﻮﺋﻰ ﻗﻠّﺎﺏ ﺍﻃﻤﻴﻨﺎﻥ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺑﻨﺪ ﻧﺎﮔﺴﺴﺘﻨﻰ ﺑﺎﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺍﺭﺩ. = ﻭﻟﻰ ﺩﺭ ﺑﺮﺭﺳﻰ ﻋﻠﻤﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺍﻟﻬﻰ ﺩﺭﺟﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ'ﻧﻤ&#= 65268;ﺘﻮﺍﻧﺪ ﺩﺭﻳﺎﺑﺪ ﮐﻪ ﺗ&= #65252;ﺎﻡ ﺗﺼﻤﻴﻤﺎﺕ ﺁﺯﺍﺩ ﻣﺎ'ﺑﺎﺯﻳﭽﻪ ﻓﺸﺎﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭ ﮐﻤﺒﻮﺩﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺣﻘﺎﺭﺕﺧﻮﺩﻣ= 5166;ﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺧﻮﺩﺭﺍ ﮐﻤﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒﻴﻨﺪ. ﮔﺮﭼ&= #65258; ﮐﻤﺎﻝ ﻭ ﻗﺪﺭﺕﺑﻐﻴﺮ ﺳﺎﻟﮑﺎﻥﺪﺳﺖ ﺑﺪﻫﺪ. ﮐﻪ ﺩﺭ ﺣﮑﻢ ﺩﻧﺪﺍﻥ ﺗﻴﺰ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺍﻳﻦ ﻗﻮﺍ ﻭﻣﻮﺟﺒﺎﺕ ﻋﻘﻠﻰ ﺭﺍ ﺑﺎﻫﻢ ﻣﺨﻠﻮﻁ ﻭ ﻳﮑﺴﺎﻥ ﻣﻴﺪﺍﻧﻴﻢ. ﮔﻮ&= #65163;ﻰ ﻋﻘﻞ ﻣﺎ ﺩﺳﺘﻮﺭ ﻭﺗﺮﺟﻴﺢ ﺩﺍﺭﺩ'ﻭ ﻧﻪ ﻋﻘﺪﻩ ﺣﻘﺎﺭﺕ ﺩﺭ ﻣﺎ ﭼﻨﻴﻦ ﺗﺤﻤﻴﻞ ﻓﮑﺮﻯ ﻭ ﮔﻔﺘﺎﺭﻭ ﮐﺮﺩﺍﺭﻯ ﺑﻤﺎ ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺣﺘﻰ ﺩﺭ ﺻﻮﺭﺕ ﺍﻗﺪﺍﻣی ﺠﺪّA= 263; ﺍﺯ ﻃﺮﻑ ﻣﺎ ﭘﻴﺶ ﺑﻴﺎﻳﺪ'ﮐ&= #65258; ﺑﺎﺯﻳﭽﻪ ﻫﻮس ﻭ ﻋﻘﻞ ﺧﻮﺩ ﺑﺎﺷﻴﻢ'ﺑﺎﺯ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺑﻴﻦ ﺣسّ ﻣﺴؤA= 247;ﻴّﺖ' ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳﻒ ﻓﻄﺮﻯ'&= #65267;ﺎ ﺗﺮس ﺍﺯ ﻫﺮ ﺧﻄﺮ'ﭼﻪ ﺭﺳﺪ ﺑﻤﺠﺎﺯﺍﺕ ﺧﺪ&#= 65165;ﻭﻧﺪ'ﺍﺯﻫﻢ ﺟﺪﺍ ﮐﻨﻴﻢ ﮐﻪ ﺑﺪﺍﻧﻴﻢ ﺑﻄﻤﻊ ﺑﻬﺸﺖ ﻳﺎ ﺗﺮس ﺍﺯ ﺟﻬﻨّﻢ' ﺣﻘﻴﻘﺖ ﺟﻮﺋﻰ ﻧﮑﻨﻴﻢ. ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺗﻨﻬﺎ ﺁﺭﺯﻭ ﺩﺭ ﺗﺤﻘق ﺪﻳﺪﺍﺭ ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ'ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺩﺭ(ﺍﺳﻢ ﺃﻋﻈﻢ) ﻣﻌﺮﻭﻑ ﺍﺳﺖ. ﻭ ﺧﻮﺩ ﻣﻘﺪﻣﻪﺍ&#= 65263; ﻟﺎﺯﻡ'ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺗﻮﻓﻴﻖ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺮ= ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﺩﺭﻭﻟﺎﻳﺖ ﻣﻬﺪﻭﻯ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﺗﻨﻬﺎ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﻣُﺪﺍﻡ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻭ ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤﺪ ﺩﻋﺎ ﮐﻨﻴﻢ. ﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺨﻮﺩ ﻣﺤﻤﺪ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺩﺳﺘ&#= 65262;ﺭ ﻭ ﺍﻃﺎﻋﺖ ﻭﻟﻰّ ﺍﻟﻬی ﺰﻧﺪﻩ ﻭ ﺃﻫﻞ ﺑﻴﺖ ﻣﺤﻤﺪ ﻧﮑﻨﻴﻢ. ﮐﻪ ﺍﻃﺎﻋﺖ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻭ ﻣﺒﻠّﻐﺎﻥ ﺁﻧﻬﺎ'ﻣﺼﻴﺒﺖ ﺭﺍ ﺑﺪﺗﺮ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺁﺧ= ﻮﻧﺪ ﭘﺮﺳﺘﻰ ﻳﻌﻨﻰ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﺪﺗﺮﻯ'ﺑﺮﺍﻯ&#= 65252;ﺘﻌﺒّﺪﺍﻥ ﻗﺸﺮﻯ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ ﻭﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺮﺍ ﺍﺑﻠﻴس ﺷﻴﻄﺎﻥ ﭘﺮﺳﺘﻰ ﻭﺷﺮﻙ &= #65251;ﻴﻨﺎﻣﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻃﻔﻞ ﺣسّ ﻣﺴؤﻟﻴّﺖﺗﺒʋ= 94;ﻳﻞ ﺑﺤسّ ﺗﺮﺵ ﻭﻣﺠﺎﺯﺍﺕ ﻭﺍﻟﺪﻳﻦ ﻭﻣﻌﻠّﻢ ﻣﻴﺸﻮﺩ. ﻭﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ ﺑﺘﺮس &#= 65165;ﺯ ﻗﻬﻘﺮﺍﻯ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﻭ ﻋﺪﻡ= ﭘﺬﻳﺮﺵ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻋﻤﺎﻝ ﻋﺒﺎﺩﻯ ﺳﻠﻮﮐﻰ ﺍﻭ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺠﺎﻯ ﻧﻮﺭ ﺍﻟﻬﻰ'ﺑﻐﻀﺐ ﺧﺪﺍﻭﻧﺪ ﺩﻭﭼﺎﺭ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮐﻪ ﻫﻤﺎﻥ ﺗﻮﻟّﺪ ﺩﺭ ﺣﻮﺯﻩ ﺍﺭﺑﺎﺏ &= #65255;ﻮﻉ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ. = ﮐﻪ ﺑﺴﻴﺎﺭ ﺣﻘﻴﺮ ﺗﺮ ﻭﺯﺷﺖ ﺗﺮ ﻭ ﺗﺮﺳﻨﺎﻙ ﺗﺮ ﺍﺯ ﻫﺮ ﺃﻣﺮ ﺯﺷﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳﺎﺋﻰ' ﺁﻧﻘﺪﺭ ﺯﻳﺒﺎ ﻭﺭﻧﮕﻴﻦ ﻭﮔﻮﻫﺮﻳﻦ ﻭﻟﺬﺕ ﺑﺨﺶ ﺍﺳ&= #65174;'ﮐﻪ ﻫﺮﺑﺎﺭ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ ﻫﺮ ﺻﺤﻨﻪ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋﻰ'ﺍﻧﺴ= 5166;ﻥ ﺭﺍ ﺍﻣﻴﺪﻭﺍﺭ ﺗﺮ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﻭ ﺗﺮس ﻭﻧﮕﺮﺍﻧﻰ ﻭ ﺧﻄﺮ ﻭﺧﺴﺘﮕی ﺮﺍ ﺍﺯ ﻭﺟﻮﺩ ﺟ= ﺴﻤی ﻮﺫﻫﻨﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﺎﻟک ﺪﻭﺭ می ﻨﻤﺎﻳﺪ. ﮔﻮﺋﻰ ﻫﺮ ﺑﺎﺭ ﻳﺎﺩﺁﻭﺭﻯ ﻫﺮ ﻣﻌﺮﺍﺝ ﺑﺮﺍﻯ ﺳﺎﻟﻚ'ﺧﻮﺩ ﻣﻌﺮﺍﺟﻰ ﺗﺎﺯﻩ ﺍﺳﺖ'ﮐﻪ ﮐﻬﻨﮕﻰ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻭﻣﻌﻘﻮﻟﺎﺕ ﻋﺮﻓﺎﻧﻰ ﺳﻄﻮﺡ ﺑﺮﺗﺮ ﺷ&= #65260;ﻮﺩ ﺟﺪید ﺟﺎﻯ ﺧﻮﺩ'ﮐﻪ ﭼﻘﺪﺭ ﻟﺬﺗﻬﺎﻯ ﻣﻴﻨ&#= 65262;ﻯ ﻭ ﻣﻌﻨﻮﻯ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭﺩ' ﮔﺮﭼﻪ ﺩﻳﮕﺮﺍﻥ ﮐﻤﺘﺮ ﺍﻭﺭﺍ ﺩﺭﻙ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ. ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﺁﻧﺎﻥ ﺭﺍ ﺗﮑﻔﻴﺮ ﻭﻓﺘﻮﺍﻯ ﻣﺮﮒ &= #65251;ﻴﺪﻫﻨﺪ. ﻭ ﻓﻠﺎﺳﻔﻪ ﻭ ﺭ= ﻭﺷﻦ ﻓﮑﺮﺍﻥ ﺗﺎﺭﻳﻚ ﺩﻝ'ﺁﻧﺎﻥ ﺭﺍ ﻣﺴﺨﺮﻩ ﻣﻴﮑﻨ&#= 65256;ﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ ﻭ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﭼﻮﻥ ﺧﺒﺮ ﺍﺯ ﻗﻮﺍﻯ = ﻧﻔﺴﺎﻧﻰ ﻭﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻣثبت ﻭ ﺍﮐثرﺍ ﻣﻨﻔﻰ ﺧﻮﺩ ﻧﺪﺍﺭﺩ. ﻭ ﺁﮔﺎﻩ ﻧﻴﺴﺖ ﮐﻪ ﺍﺭﺍﺩﻩ ﺁﺯﺍﺩ ﭼﻪ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺗﻔﮑﻴﻚ ﺍﻋﻤﺎ&#= 65245; ﺁﺯﺍﺩ ﺍﺯ ﺍﻋﻤﺎﻝ ﺗﺤﺖ ﺟﺒﺮ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﺸﮑﻞ ﺍﺳﺖ. ﻭﺗﺸﺨﻴﺺ ﻫﺎ ﺳﺮﺍﺳﺮ ﻣﻐﻠﻄﻪ ﻭ ﺧﻄﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺳﺎﻟﻚ ﺗﻤﺎﻡ ﺗﺼﻮﺭﺍﺕ ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺎﺭﻩ ﺍﺭﺍﺩﻩ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ ﺧﻮﺩﺭ&#= 65165;'ﺗﻨﻬﺎ ﺑﻤﻮﺟﺐ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ ﻭ ﺗﻨﻈﻴﻢ ﻣﻴﮑﻨﺪ. ﻭ ﺑﺎ ﺗﻔﺴﻴﺮ ﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺮ'&= #65165;ﺣﻮﺍﻝ ﻭﺍﻓﮑﺎﺭﻭ ﺗﺼ&#= 65262;ﺭ های ﺍﺣﺘﻤﺎﻟʌ= 64; ﺧﻮﺩﺭﺍ ﺗﺼﺤﻴﺢ ﻣﻴﮑﻨﺪ. ﻭ ﺍﮔﺮ ﭘﻴﺮ ﺁﻧﻬﺎ ﺭﺍ ﻧﺎﻣﻄﻠﻮﺏ ﺩﺍﻧﺴﺖ' ﻫﺮﮔﺰ ﺳﺎﻟﻚ ﺍﺻﺮﺍﺭﻯ ﺑﺘﮑﺮﺍﺭ ﺁﻥ ﺍﻓﮑﺎﺭ ﻭ ﺗﺼﻮﺭﺍﺕ ﻭ ﺑﺎﺯﻯ ﻧﻔس ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;' ﺑﻠﮑﻪ ﺑﻴﺸﺘﺮ ﻭ ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺗﻤﺮﮐﺰ ﻭ ﺗﻮﺟّﻪ به (ﻭﺟﻪ ﺍﻟﻬﻰ)ﭘﻴﺮ ﺩﺭ(ﺣﻀﻮﺭ ﺫﻫﻨﻰ) ﻣﻴﺒﺎﺷ&= #65194;. ﻭ ﺑﺎ(ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ)ﺩﻓﻊ ﺷﺮﻙ' ﻫﺮﭼﻪ ﺩﻝ ﺗﻨﮕﺶ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎﻣل ﻮﻧﺨﺴﺘﻴﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺧﻮﺩ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻋﺒﺎﺩﺕ ﻣﻘﺒﻮﻝ ﺧﺪﺍﻭ&#= 65255;ﺪ ﮐﻪ (ﻣﺸﻬﻮﺩ)ﺑﺎ ﺷﻬﻮﺩ ﻭﺳﻴﻠﻪﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﺄﻥ ﻭ ﻣﻘﺎﻡ ﻫﺮ ﺗﺼﻮﺭﻯ ﺍﺯ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳ&#= 65166;ﻟﻚ ﻧﻴﺰ ﮐﺎﺭﻣﺎ ﺳ&= #65166;ﺯﻯ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭ ﺟﺴﻤﻰ ﺍﻟﻬﻰ ﺧﻮﺩﮐﺮﺩﻩ ﺍﺳﺖ. ﭘس ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻫﺴﺖ ﻭ ﻣ= ﺎﻧﻊ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﻧﻤﻴﺸﻮﻧﺪ. ﮐﻪ ﺧﻮﺩ ﺁﺯﺍﺩﻯ ﺩﺭ ﺑﻬﺸﺖ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺗﻌﻬّﺪ (ﻋﻬﺪ ﺍﻟﺴﺖ) ﺩﺍﺷﺘﻪﺍﺳﺖ'ﮐ&#= 65258; ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻭﺍﻟّﺎ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴﮑﻮ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﮔ&#= 65198; ﺑﺨﻮﺍﻫﺪ'ﺧﻮﺩ&#= 65197;ﺍ ﻣﻘﺎﻡ ﺍﻟﻬی ﺘﺮﺑﺮﺳﺎﻧﺪ. ﻭ&= #65165;ﻳﻦ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 259;ﻤﺎﻧﻰ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﻫﻤﭽﻨﺎﻥ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩﺭﻫﺮ ﻣﺮﺣﻠﻪ ﻭﻫﺮ ﻟﺤﻈﻪﺍﻯ'&= #65187;ﺘﻰ ﺩﺭﺟﻬﺖ ﻣﺨﺎﻟﻒ ﻭ ﺩﺷﻤﻨﻰ ﺧﺪﺍ ﺩﺭﺗﮑﺎﻣﻞ ﺑﺎﺷﺪ' ﺑﺎﺯ ﺗﻤ= ﺎﻡ ﺫﺭﺍﺕ ﻭﺟﻮﺩﺵ'&= #65193;ﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺖ ﺍﮔﺮ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻧﺒﺎﺷﺪ'ﺩﺭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺣﻘﻴﺮ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﻭ ﺯﺷﺖﺗﺮ ﺣﻴﻮﺍﻧﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻫﺴﺖ. ﮐﻪ ﺍﺭﺑﺎﺏ ﺁﻥ ﺍﻧﻮﺍﻉ'ﺑﺮﺣﺴ&#= 65168; ﺳﻠﻴﻘﻪ ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﺑﺴﻴﺎ&#= 65197; ﺯﺷﺖ ﻭ ﺗﺮﺳﻨﺎﻙ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﺪﺕ ﻭ ﻏﻀﺐ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﺣﻴﻮﺍﻥ ﺩﺭﻧﺪﻩﺍﻯ ﭼﻨﺎﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭﻧﺪﻩ ﺭﺍ ﻣﻴﺘﺮﺳﺎﻧﺪ. ﮔ&= #65198;ﭼﻪ ﺷﺎﻳﺪ ﺯﺷﺘﻰ ﻣﺮﺍﺗﺐ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ'ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﺣﻴﻮﺍﻧﺎﺕ ﺯﺷﺖ ﻧﺒﺎﺷﺪ. ﻭ= ﻟﻰ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺑﺮﺣﺴﺐﺳﻠﻴﻘ= 5258; ﺑﺸﺮﻯ ﺧﻮﺩ' ﺁﻧ= ﻬﺎ ﺭﺍ ﺯﺷﺖ ﻧﺪﺍﻧﻴﻢ. ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺗﺮﺳﻨﺎﻙ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ'ﺩﺭ ﮐﺎﺑﻮس ﻣﻰ ﺑﻴﻨﻴﻢ. ﺯﻣﺎﻧ&= #65264; ﭼﻮﻥ ﭼﻨﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺩﺭﻧﺪﻩ'ﻭﺯﻣﺎ&#= 65253; ﺩﻳﮕﺮﻯ ﺑﺎ ﮔﻨﺎﻫﮑﺎﺭﻯ ﻭﻣﻔﺎﺳﺪ ﺭﻭﺍﻧﻰ ﺑﻴﺸﺘﺮﻯ' ﮐﺎﺑ&= #65262;ﺳﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﻳﮕﺮﻯ'ﭼﻮﻥ ﺷﻴﺮ ﻭﭘﻠﻨﮓ ﻣﻴﺒﻴﻨﻴﻢ. ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺍﻧﻮ&#= 65165;ﺭ ﺭﻧﮕﻴﻦ ﻭﺯﻳﺒﺎ ﮔﻮﺋﻰ ﻣﻮﺯﻳﻚ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺩﺍﺭﺩ. ﻭﺣﺘﻰ ﻋﻄﺮ ﻭ ﻃﻌﻢ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﺩﺭ ﺧﺎﻃﺮ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺑﺎﻗﻰ ﺍﺳﺖ. ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭﺯﻭﺭﻣﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺭﺍ ﺩﺭ ﺗﻌﻈﻴﻢ ﺧﻮﺩ ﻣﻴﺒﻴﻨﺪ. ﮐﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟّﻪ ﻣﻌﻨﻰ ﮐﺎﺑﻮﺳﻬﺎﻯ ﺧﻮﺩ ﺑﺸﻮﺩ'ﭼﻘﺪﺭ ﺳﻌﺎﺩﺗﻤﻨﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﺍﻟّﺎ ﺍﻳﻨﺎﻥ ﮐﻤﺘﺮ ﺭؤﻳﺎ ﺩﺍﺭﻧﺪ'ﻭ ﺍﻇﻬﺎﺭ ﺑﻰ ﺍﻃﻠﺎﻋﻰ ﺍﺯ ﻣﻌﻨﻰ ﺭؤﻳﺎ ﻣﻴﮑﻨﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻳﺪﻩ ﺟﺒﺮ ﻳﻌﻨﻰ (ﺍﻧﮑﺎﺭ ﺁﺯﺍﺩﻯ) ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ. = ﻓﻴﺰﻳﻚ ﺩﺍﻥ ﺍﮔﺮ ﺃﺻﻞ ﺟﺒﺮ ﺭﺍ ﺁﮔﺎﻩ ﻭﻣﻌﺘﻘﺪ ﻧﺒﻮ&#= 65193;'ﻧﻤﻰ ﺗﻮﺍﻧﺴﺖ ﺗﻮﺍﻟﻰ ﺣﻮﺍﺩث ﺭﺍ ﺿﺮﻭﺭﻯ ﺁﻥ ﺑﺪﺍﻧﺪ'ﻭ ﺍﻳﻨﻚ ﺑﺪﺍﻥ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ. = ﮐﻪ ﺍﺻﻮﻟﺎ ﺩﺭ ﺑﺎﺭﻩ ﺟﺒﺮ' ﻣﻌﻨﻰ ﻭ ﮐﻤﺎﻝ ﻭ ﺍﺣﻮﺍﻝ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﺩ. ﻣﺮﺍﺗ&= #65168; ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﺍﺳﺖ'ﮐﻪ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﻟﺬﺕ ﻭ ﻓﻬﻢ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﻣﻌﺎ&= #65255;ﻰ ﻭ ﺭﻭﺍﺑﻂ ﺭﺍ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥﻮﺗﻮﺩ= 5257;ﺍﻯ ﺍﺯ ﻣﺎﺩﻩ ﻣﻴﺮ&= #65203;ﺎﻧﺪ. ﺍﻳﻦ ﻧﻈﺮ ﻣﻨﺼﻔﺎﻧﻪ ﺍﮔﺮ ﺩﺭ ﮐﺴﻰ ﺑﺎﺷﺪ'ﮐﻪ(ﻣﺎﺩ&= #65257; ﺻﺎﺣﺐ ﻓﻬﻢ ﻭﻣﻌﻨﻰ)ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﻣﺎﺩﻩ ﺭﺍ ﺭﻗﺎﺑﺖ ﻧﺴﺒﺖ ﺑﺎﻧﺴﺎﻥ ﺟﺎﻫﻞ ﻣﻴﺪﻫﺪ ﺍﻟﺒﺘﻪ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ ﻧﻴﺴﺖ ﮐﻪ ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﻫ= ﻤﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ ﻇﺎﻫﺮﺍ ﺯﺷﺖ ﻭ = ﺧﻮﻓﻨﺎﻙ ﺩﺭ ﺭؤﻳﺎﻫﺎ'ﻭ ﺩﺭ ﺗﺨﻴّﻠﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻧﻘّﺎﺷﻰ ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ'ﺣﺘﻰ ﻣﺎﺩﺭ ﺧﻮﺩﺭﺍ ﭼﻨﺎﻥ ﺯﺷﺖ ﻣﻴ&= #65194;ﺍﻧﺪ ﮐﻪ ﺗﺮﺳﻨﺎﻙ ﺍﺳﺖ. ﮐﻪ ﺟﻬﻞ ﻭ ﮔﻴﺠﻰ ﻭ ﮔﺮﺳﻨﮕﻰ ﻭﺗﺮس ﻃﻔﻞ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺑﺪﺍﻣﺎﻥ ﻣﺎﺩﺭ ﺗﺮﺳﻨﺎﻙ ﺣﻴﻮﺍﻧﻰ ﺧﻮﻳﺶ ﻣﻰ ﺃﻧﺪﺍﺯﺩ. ﻭ ﺑﻘﻮﻝ ﻣﻌﺮﻭﻑ ﺍﺯ ﺗﺮس ﺍﮊﺩﻫﺎ' ﺧﻮﺩﺭ&= #65165; ﺑﺪﺍﻣﺎﻥ ﻣﺎﺭ ﻏﺎﺷﻴﻪ ﻣﻰ ﺍﻧﺪﺍﺯﺩ ﮐﻪ(ﻏﺶ)ﮐﺮﺩﻥ ﭘ= ﻮﺷﺸﻰ ﺑﻬﺘﺮ ﺍﺯ ﺗﺮﺵ ﺑﺮﺍﻯ ﻃﻔﻞ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺍﻣﺎ ﺩﺭ ﻧﻔس ﻭ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧﻰ(ﺗﻮﺍﻟ&#= 65264; ﺣﻮﺍﺩث ) ﻭﺟﻮﺩ = ﻧﺪﺍﺭﺩ ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ ﺿﺮﻭﺭﺕ ﻣﻮﺯﺍﺋﻴﮑﻰ ﻧ&#= 65194;ﺍﺭﻧﺪ ﭘس ﺍﻧﺴﺎﻥ ﺳﺮﮔﺮﻡ ﺑﺎﺯﻯ ﺫﻫﻨﻰ ﺧﻮﺩ ﺁﮔﺎﻫﻰ'ﻭ ﺗﻮﺟّﻬﻰ ﺑﺘﻮﺍﻟﻰ ﺿﺮﻭ&#= 65197;ﻯ ﻭ ﻋﻠّﻰ ﺣﻮﺍﺩ&#= 1579; ﻧﺪﺍﺭﺩ. ﻭ ﺃﺻﻞ ﻋﻠﻴّﺖ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﻰ ﮐﻨﺪ . ﮐﻪ ﻣﺤﻘّﻘﺎﻥ ﺑﺸﺮﻯ'ﺗﻨﻬﺎ ﻋﻠّﻴﺖ ﺭﺍ ﻭﺳﻴﻠﻪ ﺩﺭﻙ ﺗﻮﺍﻟﻰ ﺣﻮﺍﺩث ﻣﻴﺪﺍ= 5255;ﻨﺪ. ﻣﻌﺘﻘﺪﺍﻥ ﺟﺒﺮ ﺑﺎﺯﺍﺩﻯ &= #65227;ﻤﻞ ﺑﺮﺣﺴﺐ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺭﻧﺪ. ﻳﺎ ﻣﻨﺸﺄ ﻋﻘﻴﺪﻩ ﺟﺒﺮ ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ ﺟﻬﺎﻥ ﺭﻭﺍﻧﻰ ﺍﺯ ﮐﺠ&= #65166; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮﺳﺪ ﺍﻳﻦ ﺣﺮﻑ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ ﻧﺪﺍﺭﻧﺪ</span><span dir=3DLTR></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 dir=3DLTR></span>'</span><span dir=3DRTL></span><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'><span dir=3DRTL></span> ﻭﻗﺘﻰ ﮐﻪ ﺑﺎ ﺍﻭﻟﻴﻥ اﺣﺴﺎ= 587; ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮﻧﺪ. ﻣﺎﻧ&= #65256;ﺪ ﻣﻌﺘﻘﺪﺍﻥ ﺑﺄﺻﻞ ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. = ﻭ ﺍﮔﺮ ﺑﺂﻧﺎﻥ ﮔ&= #65236;ﺘﻪ ﺷﻮﺩ ﮐﻪ ﺑﺎﺯﻳﭽﻪ ﺷﺪﻩﺍﻧﺪ'ﺍﺣﺴ&#= 65166;س ﺗﻮﻫﻴﻦ ﺑﺨﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﻣﺮﮒ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﺴﺎﻳﻪ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ. ﻫﺮ ﻋﻤﻞ ﺍﺧﺘﻴﺎﺭﻯ ﺷﺎﻣﻞ ﺷﺮﻭﻉ ﻣﻄﻠﻖ ﻧﻴﺴﺖ. ﻭ= ﻗﺘﻰ ﺩﻟﺎﺋﻠﻰ ﺭﺍ ﺑﺮﺩﻟﺎﺋﻞ ﺩﻳﮕﺮ ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫﻴﻢ. ﺑﺎﺯ ﺍﺯ ﺁﺯﺍﺩﻯ ﺍﻧﺘﺨﺎﺏ ﻣﺎ ﮐﻢ ﻧﺸﺪﻩ ﺍﺳﺖ.= ﺯﻳﺮﺍ ﺳﻤﭙﺎﺗﻰ ﮐﺎﺭ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍﺳﺖ. ﺍﺳﺘﺪﻟﺎ&= #65245; ﺑﺎﻋث ﺷﺪﻩ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ &= #65207;ﻚ ﻧﻤﺎﻳﺪ. ﺯﻳﺮﺍ ﺟﺒﺮ ﺍﺳﺘﺪﻟﺎﻝ ﻭ ﻣﻨﻄﻖ'ﺟﺎﻯ ﺁﺯﺍﺩﻯ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﭼﻮﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺑﺎﻧﻈﺮﻳّﻪ ﻫﺎﺋﻰ ﺗﻨﺎﻗﺾ ﺩﺍﺷﺖ'ﭘس ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﻣﺮﺩﻭﺩ ﺩﺍﻧﺴﺘﻨﺪ. ﮔﻮ&= #65163;ﻰ ﺟﺒﺮﺣﺎﮐﻢ ﺑﺎﺷﺪ. ﻣﺎﻧﻨﺪ&= #65255;ﻈﺮﻳﻪ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺑﺎﺍﻟﻮﻫﻴّﺖA= 165;ﻟﻬﻰ ﺗﻨﺎﻗﺾ ﺩﺍﺭﺩ. = ﻭ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺩﺭ ﻧﻈﺮﻳﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍﻧﺴﺎﻥ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﮐﺎﺭﻣﺎﻯ ﺁﻳﻨ&#= 65194;ﻩ ﻗﺮﺍﺭﺩﺍﺩﻩ'ﻭ ﺳﺎﻟﻚ(ﺍﺧﺘﻴﺎ&#= 65197; ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ)ﻣﻴﮑ&#= 65256;ﺪ. ﻭ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﻧﻴﺰ ﺗﺤﺖ ﺗﺪﺑﻴﺮﺍﺕ ﺍﻟ&#= 65260;ﻰ ﻭﺧﻨثی ﺷﺪﻥ ﻫﺴﺘﻨﺪ. ﻭ ﺍﮔﺮ ﻫﻢ ﺗﺠﻠّﻰ ﻭﺟﻮﺩ ﺍﻟﻬﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺑﺎﺷﺪ'ﺍ&= #65261; ﻧﻴﺰ ﻭﺍﺟﺐ ﻣﻴﺪﺍﻧﺪ' ﮐﻪ ﺑﺮﺣﺴﺐ ﺗﺠﻠّ= 5264; ﺑﺎﺷﺪ. ﻭ ﻭﺍﺟﺐ ﻧﻴﺰ ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻣﺶ'ﺑﺮﺍ&#= 65263; ﺗﺠﻠّﻰ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓﻌﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ ﻫﻢ ﭼﻴﺰﻯ ﻣﺨﻠﻮﻕ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﭘس ﺑﺎﺍ&#= 65191;ﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺗﻨﺎﻗﺾ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻣﮕﺮ ﺑﮕﻮﺋﻴﻢ ﺍﺧﺘﻴﺎﺭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﮐﺎﺭﻣﺎﻫﺎ ﻫﺴ&#= 65174;. ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍﻧﺴﺎﻥ ﻣﺨﻠﻮﻕ ﻭﺣﺎﺩﺵ ﺑﺎﺷﺪ'&= #65169;ﺎﺯ ﺁﺯﺍﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ ﻋﻤﻞ ﺧ= ;ﻠﻘﺖ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺯﻣﺎﻥ ﺑﻮﺩﻩ ﻭﺩﺍﺭﺍﻯ ﺁﻓﺮﻳﻨﺶ ﺩﺍﺋﻢ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺁﻏﺎﺯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑﻮﺩﻩ'ﻭ ﺗﺎﮐﻨﻮﻥ ﺩﺭ ﮐﻤﺎﻝ ﺍﻳﻦ ﭘﻴﺪﺍﻳﺶ'ﺧﺎﺭ&#= 65181; ﺍﺯ ﺯﻣﺎﻥ ﺍﺳﺖ.= ﻭﻟﻰ ﻭﺍﺻﻞ ﮐﺎﻣﻞ ﺩﺭ ﻗﻮس ﺻﻌﻮﺩ'ﺗﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻣﺎﻥ'ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧﻮﺩ ﺁﺯﺍﺩ ﺍﺳﺖ. ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺑﻘﻮﻝ ﻣﺎﻟﺒﺮﺍﻧﺶ'ﻋ&#= 65248;ّﺖ ﻭ ﻋﺎﻣﻞ'ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻫﻤﻪ ﭼﻴﺰ ﺍﺳﺖ ﭘس ﭼ&= #65268;ﺰﻯ ﺑﺮﺍﻯ ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺑﺎﻗﻰ ﻧﻤﻰ ﻣﺎﻧﺪ ﭘس &= #65153;ﺯﺍﺩﻫﻢ ﻧﻴﺴﺖ. ﺩﺭ ﺟﺒﺮ ﺍﻟﻬﻰ ﺍﺧﺘﻴﺎﺭ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ'ﻳﺎ ﻫﻤﺎﻥ ﮐﺮﺍﻣﺎﺕ ﺷﺄن ﻮﻣﻘﺎﻡ ﮐﻨﻮﻧﻰ ﺑﻨﺎﻡ ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ' ﺍﮔﺮ ﮐﺎﺭﻣﺎﺋﻰ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﺍﻳﻦ ﺍﻭﺍﺧﺮ ﺟﺒﺮ ﻧﻔﺴﺎﻧﻰ ﻭ ﺟﺒﺮ ﻓﻄﺮﺕ ﺫﺍﺗﻰ'ﺩﺭ ﻋﻠﻮﻡ ﻃﺒﻴﻌﻰ ﺭﺍﻩ ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﮐﺮﺩﻩ ﺍﺳﺖ. ﭘﻮﺍﻧﮑﺎ&= #65197;ﻩ ﻗﻮﺍﻧﻴﻦ ﺭﺍ ﺍﺯ ﻋﻠﻢ ﻧﺠﻮﻡ ﺩﺭﻳﺎﻓﺖ. ﻭﻟﻰ ﺑﻰ ﻧﻈﻤﻰ ﺩﺭ ﻳﺎﻓﺘﻦ قباﺎ= 8; ﺪﺭ ﻗﻮﺍﻧﻴﻦ ﻣﺎﺩﻯﺮﺍ ﺩﺷﻮﺍﺭ ﮐﺮﺩﻩ&#= 65165;ﺳﺖ. ﺍﮔﺮ ﮐﺎﻣﻠﺎ ﻣﺠﺒﻮﺭ ﺑﺎﺷﺪ' ﭼﺮﺍ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺁﺯﺍﺩ ﺑﺎﺷﺪ. ﻓ= ﻠﺴﻔﻪ ﻣﺎﺩﻯ ﺍﺧﺘﻴﺎﺭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺍﻧﺴﺎﻥ= 5197;ﺍ ﻧﻴﺰ ﺭﺩ ﮐﺮﺩﻩ&= #65165;ﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺣﮑﻤﺖ ﻣﻌﻨﻮﻯ ﻭ ﻓﻠﺴﻔﻪ ﺍﻟﻬﻰ ﻭﻋﺮﻓﺎﻧﻰ'ﺍﺧ&#= 65176;ﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﺷ&= #64401;ﺎﻟﺎﺗﻰ ﺭﻭﺑﺮﻭ ﺷﺪﻩ. ﭼ= ﮕﻮﻧﻪ ﺭﻭﺡ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ ﺟﺒﺮ ﻣﺎﺩﻯﭙﻴﺮﻭﺯ ﮔﺮﺩﺩ. ﻭ ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﻃﺒﻴﻌﺖ ﭘﻴﺮﻭﺯ ﺑﺎﺷﺪ. = ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺭﻭﺡ ﻫﻢ ﻣﺎﺩﻩ ﻣﻠﮑﻮﺗﻰ ﺃﺷﻴﺮﻯ ﻭﺗﺤﺖ ﺃثیرﻯ ﺧﻮﺩﺭʋ= 65; ﺩﺍﺭﺩ. ﮐﻪ ﻣﺎ(ﺩﻭﻥ ﻣﺎﺩﻩ)ﺃﺗﻤی ﻮﺣﺘی ﺃثیرﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﺭﻭ&= #65185; ﺧﺎﻟﻖ ﻗﻮﺍﻧﻴ&#= 65254; ﻭ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪﻩ ﻗﻮﺍﻧﻴﻦ ﻧﻴﺰ ﻫﺴﺖ. ﻭﻗﺘﻰ ﮐﻪ ﻣﻘﺎﻡ ﺗﺎﺯﻩ ﺍﻟﻬﻰ ﺗﺮﺩﺭ ﺭﻭﺡ ﭘﻴﺪﺍ ﻣﻴ&= #65208;ﻮﺩ'ﻧﻘﺶ ﺧﻠّﺎﻗﻴّﺖ ﺍA= 261; ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﻧﻘﺶ ﻗﻮﺍﻧﻴﻦ ﻋﺎﻟﻢ ﺩﺭ ﻣﺎﺩﻩ ﺍﺳﺖ. ﻭ ﻗ= ;ﻮﺍﻧﻴﻦ ﺧﺎﺹ ﺑﺮﺍﻯ ﻫﺮ ﻣﻮﺭﺩ ﺩﺭ ﻭﺟﻮﺩﺍﺕ ﺗﮑﺎﻣﻠﻰ ﻫﺴﺖ. = ﮔﻮﺋﻰ ﺭﻭﺡ ﺑﺎ ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺿﻤﻦ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺩﺭﺁﻣﺪﻩ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﻭﻗﻮ&= #65165;ﻧﻴﻦ ﺧﺎﺹ ﻭﮐﻠّﻰ ﺗﺮ ﺣﺎﮐﻢ ﺑﺮ ﻗﻮﺍﻧﻴﻦ ﭘﺎﺋ&#= 65268;ﻦ ﺗﺮ ﻭﻣﺎﺩﻯ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﺳﺨﺖ ﺗﺮﻳﻦ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﺑﺮﺣﺴﺐ ﺃﺻﻞ ﻋﻠّﻴﺖ ﻭ(ﺳﺒﺐ &= #64400;ﺎﻓﻰ) ﺍﺳﺖ. ﻳﻌﻨﻰ ﻋﻤ= ﻠﻰ ﮐﻪ ﺁﺯﺍﺩ ﺍﺳﺖ'ﻳﺎ ﺳﺒﺐ ﮐﺎﻓﻰ ﺩﺍﺭﺩ ﻳ&= #65166; ﻧﺪﺍﺭﺩ. ﺍﮔﺮ ﺳﺒﺐ ﮐﺎﻓﻰ ﺩﺍﺷﺖ' ﭘس ﺿﺮﻭﺭﺕ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﻧﺘﻴﺠﻪ ﺳﺒﺐ ﮐﺎﻓﻰ'ﮐﺎﺭﻯ ﺑﺎﻳﺪ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﻭ ﺍﮔﺮ ﻫﻢ ﺳﺒﺐ ﮐﺎﻓﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﭘس ﻋﻤﻞ &= #65165;ﻧﺴﺎﻥ ﻧﻪ ﺍﺭﺍﺩﻯ ﺍﺳﺖ ﻭ ﻧﻪ ﺁﺯﺍﺩ. ﺯﻳﺮﺍ ﺁﺯﺍﺩﻯ ﻟﺎﺯﻣﻪ ﻣﻔﻬﻮﻡ ﺍﺭﺍﺩﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺍﺭﺍﺩﻩ ﻫﻤﺎ&= #65253; ﺭﻓﺘﺎﺭ ﻃﺒﻖ ﻋﻘﻞ ﺍﺳﺖ'ﭘس ﻳ&= #65228;ﻨﻰ ﻋﺪﻡ ﺁﺯﺍﺩﻯ ﺍﺳﺖﮐﻪ ﻭﺟﺒﺮ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷﺪ' ﻭﻋﻘﻞ ﻧﻴﺰ ﻧﺘﻴﺠﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻋﻘﻞ ﺑﻴﻦ ﺩﻭ ﻧﻈﺮﻳّﻪ ﺟﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ ﺣﻴﺮﺍﻥ ﺍﺳﺖ ﭘ س ﺭﺍﻩ ﺣﻞ (ﺃﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ) ﺑﻤﻴﺎﻥ ﻣﻴﺂﻳﺪ. ﺑﻮﺳﻮ&= #65163;ﻪ ﻣﻴﮕﻮﻳﺪ' ﻭﺳﻂ = ﺯﻧﺠﻴﺮ ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﻴﻢ. ﺩﻭ ﺳﺮ ﺯﻧﺠﻴﺮ ﺭﺍ ﻣﺤﮑﻢ ﻣﻴﮕﻴﺮﻳﻢ. ﺍﺑ&= #65254; ﻓﻴﺰﻳﻚ ﺟﺪﻳﺪ ﺃﺗﻤﻰ'ﻧﻈﺮﻳّ= 5258; ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺑﺮﺍﻯ ﺫﺍﺕ ﻗﺎﺋﻞ ﺷﺪﻩ ﺍﺳﺖ. ﮐﻪ ﻳﻚ ﻓﻮﺗﻮﻥ ﻧﻮﺭ'ﺩﺭ ﻋﺒﻮﺭ ﺍﺯ ﭼﻨﺪ ﮐﺎﻧﺎﻝ ﺧﺮﻭﺟ&#= 65264;' ﻣﺠﺒﻮﺭ ﻧﻴﺴﺖ ﺍﺯ ﮐﺪﺍﻡ ﺭﺍﻩ ﺧﺮﻭﺟﻰ ﺑﻴﺮﻭﻥ ﺭﻭﺩ. ﮔ= ﺎﻫﻰ ﺍﻳﻦ ﻭﮔﺎﻫﻰ ﺁﻥ. ﻋﻤﻠﺎ ﺗﻌﻴﻴﻦ ﻣﺎﻳﮑﺮﻭﻓﻴﺰ= 5267;ﻚ ﻭ ﺍﺧﺘﻴﺎﺭ'ﻳﻌﻨ&#= 65264; ﻣﺠﺒﻮﺭ ﻧﺒﻮﺩﻥ ﻭ(ﻋﺪﻡ ﺗﻌﻴّﻦ)ﻏﻴﺮ ﺍﺯ ﺟﺒﺮ ﻭﺍﺧﺘ&= #65268;ﺎﺭ ﺍﺳﺖ. ﻭ ﻳﺎ ﺍﺧﺘﻴﺎﺭ ﺟﺒﺮﻯ ﭘﻮﺍﻧﮑ&#= 65166;ﺭﻩﺍﺯ ﺃﺻﻞ ﻭﺟﻮﺩ ﻗﻮﺍﻧﻴﻦ'ﻭ ﻟﺎﭘﻠﺎس ﮐﻪ ﺍ&#= 65199; ﺃﺻﻞ ﺟﺒﺮ ﻋﻠﻤﻰ ﻣﻄﻠﻖ ﮔﻔﺖ . ﻣﺸﺎﻫﺪﻩ ﺣﺮﮐﺖ ﺳﻴّﺎﺭﺍﺕ'ﺑﺎ= 5227;ث ﭘﻴﺪﺍﻳﺶ ﻓﮑﺮ ﺟﺒﺮ ﺷﺪﻩ ﺍﺳﺖ.= ﻭ ﻧﻈﺮﻳّﻪ (ﻟﻮﻭﻳﻪ )</span><span dir=3DLTR></span><s= pan 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 dir=3DLTR></span> </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'>ﺍﺯ ﺍﺧﺘﻠﺎﻝ ﻣﺴﻴﺮ ﺍﻭﺭﺍﻧﻮس ﺑﻮﺩ' ﮐﻪ ﺑﻮﺟﻮﺩ ﺳﻴّﺎ= 5197;ﻩ ﻧﭙﺘﻮﻥ ﭘﻰ ﺑﺮﺩ. ﻭ ﺑﻌﺪ ﻧﻈﺮﻳﻪ ﺟﺒﺮ ﻋﻠﻤﻰ ﺭﺍ ﺗﺄﻳﻴﺪ ﮐﺮﺩ. ﺃ= ﺻﻞ ﺟﺒﺮ ﺩﺭ ﻣﻴﮑﺎﻧﻴﻚ ﺳﻤﺎﻭﻯ ﻣﮑﺮﺭ ﺩﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ. ﺑﺎ ﺭﻭﺵ ﺗﻌﻤﻴﻢ ﺑﻨﺎﻡ ﺟﻬﺎﻥ ﻣﺎﺩﻯ'ﻭﺣﺘﻰ ﺩﺭ ﺑﺎﺭﻩ ﺣﻴﺎ&= #65173; ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺭﺍ ﺑﮑﺎﺭ ﺑﺴﺘﻨﺪ. = ﻭﺩﺭ ﺍﻓﺴﺎﻧﻪ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﺩﺭ(ﺟﻬﺎﻥ ﺭﻳﺰ)ﺃﺗﻤﻰ ﻣﺸ&= #65166;ﻫﺪﺍﺕ ﻏﻴﺮ ﺍﺯ ﺁﻥ ﺑﻮﺩ'ﮐﻪ ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻧﺠﻮ&#= 65251;ﻰ ﻫﺴﺖ. ﭘس ﻋﻠّﺖ'&= #65227;ﻘﻴﺪﻩ ﺟﺒﺮ ﮔﺮﺩﻳﺪ. ﺩ= ﺭ ﻓﻴﺰﻳﻚ(ﺫﺭﺍﺕ ﺟﺒﺮﻯ)ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻭﺟﻬﺎﻥ ﻣﺎﺩﻯ ﺭﺍ ﻣﺎﻧﻨﺪ ﻋﻠﻮﻡ ﺍﺧﻠﺎﻗ&#= 65264; ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﺗﺎ&#= 65169;ﻊ ﻗﻮﺍﻧﻴﻦ ﺁﻣﺎﺭﻯ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ. &= #65193;ﺭ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰﻳﻚ ﻫﻢ ﺑﺸﺮﻁ ﺑﻮﺩﻥ ﺣﺎﻟﺎﺕ ﺑﻰ ﻧﻬﺎﻳﺖ ﺯﻳﺎﺩ'ﻣﻴﺘﻮﺍ&#= 65253; ﺍﺯ ﻗﺎﻧﻮﻥ ﺣﺮﻑ ﺯﺩ. ﺩﺭ ﻣﺎﺩﻩ ﻋﻤﻮﻣﻴّﺖ ﺑﻴ= 5208;ﺘﺮ ﻫﺴﺖ' ﻭﻟﻰ ﺩﺭ ﻣﻮﺍﺭﺩ ﺯﻧﺪﻩ'ﺧﺼﻮﺻﻴ&#= 1617;ﺖ ﻭ ﻗﻮﺍﻧﻴﻦ ﺧﺎﺻﻰ ﺣﺎﮐﻢ ﺍﺳﺖ. ﭘس ﻣﺸﺎﻫ&= #65194;ﻩ ﻳﻚ ﺃﺗﻢ ﻟﺘﻨﻬﺎﺋﻰ ﮐﺎﻓﻰ ﻧﻴﺴﺖ. ﻭ ﻋﻮﺍﻣﻞ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'ﻳﺎ ﺟﻬﺎﻥ ﻣﺎﻭﺭﺍﻯ ﻣﺎﺩﻩ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﺩﺭﺗﻐﻴﻴﺮﺍﺕ= 5251;ﺎﺩﻩ ﺣﺎﮐﻢ ﻫﺴﺘﻨﺪ. = ﺁﻧﮕﺎﻩ ﻣﺎ ﻣﺒﺪﺃ ﻭﻧﻬﺎﻳﺖ ﻣﺴﻴﺮ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ ﻫﺴﺘﻰ ﺭﺍ ﻟﺎﺟﺮﻡ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻭ ﻣﻴﺪﺍﻧﻴﻢ. ﻣﺎ&= #65193;ﻩ ﺗﻨﻬﺎ ﺍﺯ ﺟﺴﻢ ﻭ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﻣﻄﺮﺡ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻋﻮﺍﻣﻞ ﺑﺮﺗﺮ ﺩﻳﺪﻧﻰ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻥ ﺑﻮﺟﻮﺩﺷﺎﻥ'ﻭ&#= 65187;ﺘی ﺒﻨﻔﻮﺫ ﻭ ﺍﺭﺍﺩﻩ ﺁﻧﻬﺎ ﺭﺳﻴﺪ. ﻭ ﭘﻴﺪﺍﻳﺶ ﺟﻨﻴﻦ ﺭﺍ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﮐﺎﺭ ﭘﺪ&#= 65197; ﻭﻣﺎﺩﺭ ﻧﺪﺍﻧﺴﺖ'ﮔﺮﭼ&#= 65258; ﺍﺯ ﺷﺮﻭﻁ ﻟﺎﺯ&= #65249; ﻫﺴﺘﻨﺪ'ﻭﻟﻰ ﺷﺮﻁ ﮐﺎﻓﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻗﻮﺍﻧﻴﻦ ﺁﻣﺎﺭﻯ ﺑﺎ ﺗﺌﻮﺭﻯ ﻓﺸﺎﺭ ﮔﺎﺯﻫﺎ ﭘﻴﺪﺍ ﺷﺪ'ﻭ ﻓﺸﺎﺭ ث اﺑﺖ ﺑﺮ ﺩﻳﻮﺍﺭ ﻇﺮﻑ' ﻧﺘﻴﺠﻪ ﺗﺼﺎﺩ&#= 65249; ﺫﺭﺍﺕ ﺑﻴﺸﻤﺎ&#= 65197; ﺍﺳﺖ. ﻭ ﺿﺮﺑﻪ ﻫﺎ ﻧﻴﺰ ﺑﺎ ﻧﻈﻢ ﻫﺴﺘﻨﺪ. ﺩ= ﺭ ﺯﻣﺎﻧﻰ ﮔﺎﻫﻰ ﺧﻴﻠﻰ ﺿﺮﺑﻪ'ﻭ&= #64404;ﺎﻫﻰ ﻫﻴﭻ ﺿﺮﺑﻪ. ﻭﻟ= ﻰ ﻓﺸﺎﺭ ﻧﺘﻴﺠﻪ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻋﻤﺎﻝ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻭ ﻏﻴﺮ ثاﺑﺖ ﺍﺳﺖ. ﮐﻪ ﺿﺮﺑﻪ ﻫﺎﻯ ﺯﻳﺎﺩ ﻣﻨﺘﻘﻞ'ﻓﺸﺎﺭ ﻣﺘّﺼﻞ ﺑﻮﺟﻮ= 5193; می آﻭﺭﺩ. ﭘﻴﺶ ﺑﻴﻨﻰ ﻣﺴﻴﺮ ﺫﺭّﻩ ﺃﺗﻤﻰ ﺑﺎ ﺗﺼﺎﺩﻡ ﻫﺎ ﻏﻴﺮ ﻣﻤﮑﻦ ﺍﺳﺖ. ﺩﺭ ﮐﺪﺍﻡ ﻧﻘﻄﻪ ﻭﭼﻪ ﻭﻗﺖ ﺑﻈﺮﻑ ﻣﻴﺨﻮﺭﺩ. ﻭ ﻗﻮﺍﻧﻴﻦ ﺁﻣﺎﺭﻯ ﻭ ﺍﺣﺘﻤﺎﻟﻰ ﺑﮑﺎﺭ ﮔﺮﻓﺘﻪ ﺷﺪ. ﺩﺭ ﻣﻴﺎﻥ ﺫﺭﺍﺕ ﺃﺻﻞ ﺟﺒ&= #65198; ﺣﮑﻮﻣﺖ ﻧﻤﻰ ﮐﻨﺪ'ﻣﮕﺮ ﺭﻭﺵ = ﺁﻣﺎﺭﻯ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ. = ﻭﻟﻰ ﺍﻳﻦ ﻣﺴﻴﺮ ﺑﺮﺍﻯ ﻣﺎ ﻣﻌﻴ&= #1617;ﻦ ﻧﻴﺴﺖ. ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﻌﻴّﻦ ﺑﺎﺷﺪ. ﭘس ﺫﺭﻩ ﻧﻴﺰ ﻣﻄﻴﻊ ﻗﻮﺍﻧﻴﻥ هست' ﻭﻟﻰ ﻣﺎ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﻧﺪﺍﺯﻩ ﺑﮕﻴﺮﻳﻢ'ﻳﺎ ﻧﺘﻴﺠﻪ ﺗﺄثیرﺍﺕ ﻣﺘʌ= 40;ﺎﺑﻞ ﺭﺍ ﻣﺤﺎﺳﺒﻪ ﮐﻨﻴﻢ. ﻭ ﺍﻧﺴﺎﻥ ﻭ ﻋﻘﻠﻬﺎﻯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ'ﺗﻮ&= #65165;ﻥ ﻋﻠﻤﻰ ﻣﻄﻠﻖ ﺭﺍ ﻧﺨﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻭ ﻋﻠﻢ ﻫﻤﻴﺸﻪ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﻫﺮ ﺻﻮﺭﺕ ﻧﻮﻋﻰ'ﻣﻌﻨﻰ ﺣﻘﻴﻘﺖ ﺭﺍ ﻧﻤﻴﺪﻫﺪ. ﺩﺭ ﺃﺗﻢ ﻧﻴﺰ ﺗﻘﺴﻴﻢ ﺑﺄﺟﺰاء ﻭﻋﻨﺎﺻﺮ ﻣﻤﮑﻦ ﺍﺳﺖ ﻭ ﺳﺮﻋﺖ ﺣﺮﮐﺖ ﺍﺟﺰﺍﻯ ﺃﺗﻢ ﮐﺎﺭ ﺷﻨﺎﺧﺖ ﻭﺿﻊ ﻭ ﺳﺮﻋﺖ ﻫﺮ ﺃﺗﻢ ﺭﺍ ﻣﻴﺴّﺮ ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﺑﺮﺣﺴﺐ ﺭﻭﺍﺑﻂ ﻋﺪﻡ ﺣﺘﻤﻴّﺖ ﻫﻴﺰﻧﺒﺮﮒ ﺗﻌ&#= 65268;ﻴﻦ ﺩﻗﻴﻖ ﻭﺿﻊ ﻳﻚ ﺫﺭّﻩ ﺃﺗﻤﻰ'ﺑ&#= 65166;ﻋث ﻣﻴﺸﻮﺩ ﮐﻪ ﻧﺘﻮﺍﻥ ﺳﺮﻋﺖ ﺩﻗﻴﻖ ﺁﻧﺮﺍ ﺗﻌﻴﻴﻦ ﮐﺮﺩ. ﻭ= ﺑﺎﻟﻌﮑس ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺖ. ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﺣﺎﺻﻞ ﺿﺮﺏ ﺩﻭ ﻋﺪﺩ ﻗﻄﻌﻰ ﻣﻘﺪﺍﺭﻯ ثاﺑA= 174; ﺍﺳﺖ. ﻧﻤﻴﺘﻮﺍ&= #65255;ﻴﻢ ﺩﺭ ﻋﻴﻦ ﻭﺿﻊ ﻧ= ﻴﺰ' ﺳﺮﻋﺖ ﺍﻟﮑﺘﺮﻭﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻧﻤﻮﺩ. = ﺍﮔﺮ ﻧﻮﺭ ﺭﺍ به اﻟﮑﺘﺮﻭﻥ ﺑﺘﺎﺑﻴﻢ ﺳﺮﻋﺖ ﺁﻥ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﺸﻮﺩ. ﻟﺬﺍ ﺑﺎﻳﺪ ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﺍﺣﺘﻤﺎﻝ ﻭﺟﻮﺩ ﺍﻟﮑﺘﺮﻭﻥ ﺭﺍ ﺩﺭ ﻓﻠﺎﻥ ﻧﻘﻄﻪ ﻗﺎﺋﻞ ﺷﺪ. ﭘس ﺩﺭ ﺃﺗﻢ ﺟﺒﺮﻯ ﻧﻴﺴﺖ. ﺗ= ﻨﻬﺎ ﻣﺴﺄﻟﻪ ﺍﺣﺘﻤﺎﻝ ﻫﺴﺖ ﮐﻪ ﻫﻤﺎﻥ ﺷِﻖّ ﺳﻮﻡ(ﺟﺒ= 5198; ﻭ ﺍﺧﺘﻴﺎﺭ) ﺑﺎﺷﺪ. ﺃﺗﻢ ﺍﺯ ﻭﺍﺣﺪﻫﺎﻯ ﮐﻮ&#= 65165;ﻧﺘﻮﻡ ﺃثیرﻯ ﻣﻠﮑﻮﺗﻰ ﺗﺤﺖ ﺃﺗﻤی ﻮ ﺳﺮﺍﺯﻳﺮﻯ ﺟﻬﻨّﻤﻰ ﺩﺭ ﺣﻘﺎﺭﺕ ﻧﻮﻋﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺁﻥ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎﻭﻗﺘﻰ ﻓﻮﺗﻮﻥ ﺯﻳﺎﺩ ﺑﺎﺷﻨﺪ ﻫﻤﻪ ﭼﻴﺰ ﺟﺒﺮﻯ ﺍﺳﺖ ﻭﻟﻰ ﻭﻗﺘﻰ ﻳﻚ ﻓﻮﺗ&= #65262;ﻥ ﻣﻄﺮﺡ ﺑﺎﺷﺪ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>@= 380;ﻮﻥ ﮐﻮﺍﻧﺘﻮﻡ ﺗﻔﮑﻴﻚ ﺷﻮﺩ'ﭘ&= #65206; ﺍﺣﺘﻤﺎﻝ ﺍﻧﻌﮑﺎس ﺁﻥ ﺑﺮﺁﻳﻨﺪ ﻳﻚ ﭼﻬﺎﺭﻡ ﻭ ﺩﺭ ﺍﻧﮑﺴﺎﺭ ﺁﻥ ﺳﻪ ﭼﻬﺎﺭﻡ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﮐﻮﺍﻧﺘﻮﻡ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﺁﺯﺍﺩﻯ ﻳﺎ ﻋﺪﻡ ﺍﺟﺒﺎﺭ'ﻣﻮﺿﻮ&#= 65225; ﺧﺎﺭﺟﻰ ﻳﺎ ﻭﺍ&= #65239;ﻌﻰ ﺩﺭ ﺍﺣﺴﺎس ﻣﺎ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻳﻚ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺍﺳﺖ'ﻭ ﺍﺧﺘﻴﺎﺭﻯ ﺩﺭ ﺧﻮﺩ ﺍﺷﻴاء ﻧﻤﻴﺒﺎﺷﺪ. ﺑﻠ&= #64401;ﻪ ﺩﺭ ﻓﮑﺮ ﻣﺎ ﺍﺳ= ﺖ. ﻭ ﻋﺪﻡ ﺍﻣﮑﺎﻥ ﺗﻌﻴﻴﻦ'ﻧﺘﻴﺠ&#= 65258; ﮐﺎﻓﻰ ﻧﺒﻮﺩﻥ ﻭﺳﺎﺋﻞ ﻣﺸﺎﻫﺪﻩ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﻟﻮﻳ&= #1587; ﺩﻭﺑﺮﻭﻟﻰ ﻣﻴ&#= 64405;ﻮﻳﺪ ﻣﻤﮑﻦ ﺍﺳﺖ'ﺑﺎ ﺩﺍﺧﻞ ﮐﺮﺩﻥ ﻣﺘﻐﻴّﺮﻫﺎﻯ ﻣﺨﻔﻰ' ﺑﺘﻮﺍﻧﻴﻢ ﻣﺠﺒﻮﺭ ﻧﺒﻮﺩﻥ ﮐﻮﺍﻧﺘﻮﻣﻬﺎ ﺭﺍ'ﺑﻴﻚ (ﺟﺒﺮ ﺗﺤﺘﺎﻧﻰ) ﺗﺒﺪﻳﻞ ﮐﻨﻴﻢ. = ﻗﻮﺍﻧﻴﻦ ﺍﺣﺘﻤﺎﻟﻰ ﻣﻴﮑﺎﻧﻴﻚ ﻣﻮﺟﻰ ﻭ ﮐﻮﺍﻧﺘﻮﻡ ﻫﺎ ﺗﺤﻘﻴﻖ ﺷﺪﻩﺍﻧﺪ. ﻭﻟﻰ = ﺁﻧﻄﻮﺭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 255;ﻴﺴﺖ'ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺁﻧﻬﺎ ﺭﺍ ﺑﻌﺪﻡ ﺷﻨﺎﺳﺎ&#= 65163;ﻰ ﻣﻘﺎﺩﻳﺮ ﺻﺤﻴﺢ'ﺑﻌﻀﻰ ﻣﺘﻐﻴّﺮﻫﺎﻯ ﻣﺨﻔﻰ ﻧﺴﺒﺖ ﺑﺪهیم. ﻓﻌﻠﺎ ﺍثباﺕ ﺃﺻﻞ ﺟA= 170;ﺮ ﺩﺭ ﺃﺗﻢ ﺑﺎﺯ ﺍﺳﺖ'ﻭﻟﻰ ﺑﺎ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺑﺴﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﺩﺭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ' ﻗﺎﻧﻮﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﺎﺕ ﻭ ﺍﻣﮑﺎﻥ ﺣﺪﻭث ﻣﻄﻠﻖ(ﺣ&#= 64401;ﻢ ﺯﻣﺎﻧﻰ)ﻣﻴﮑﻨ&#= 65194;. ﮔﺮﻭﻫﻰ ﺩﻳﮕﺮ ﺻﺮﻳﺤﺎ ﺍﺯ ﺯﻭﺍﻝ ﺟﺒﺮ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺭ ﺃﺗﻢ ﻣﻴﮕﻮﻳﻨﺪ. ﺍﮔ&= #65198; ﻧﺘﻮﺍﻧﻴﻢ ﺩﺭ ﺃﺗﻢ ﺁﺯﺍﺩﻯ ﺭﺍ ﮐﺸﻒ ﮐﻨﻴﻢ.= ﻭﻟﻰ ﺍﺟﺎﺯﻩ ﻣﻴﺪﻫﺪ ﮐﻪ ﻗﺪﺭﺕ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ ﺭﺍ ثاﺑﺖ ﮐﻨﻴﻢ. (ﮔ&= #65262;ﻯ) ﻭ( ﺩﻳﺮﺍﻙ)</span><span dir=3DLTR><= /span><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 dir=3DLTR></span> </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'>ﻧﻪ ﻓﻘﻂ ﻗﺎﺋﻞ ﺑﺎﺧﺘﻴﺎﺭ ﺣﻘ&#= 65268;ﻘﻰ ﺩﺭ ﺃﺗﻢ ﻫﺴﺘﻨﺪ'ﺣﺘﻰ ﺑﺮﺍﻯ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺍﻧﺘﺨﺎﺏ ﺭﺍ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ. ﻫﻤﺎ&= #65253; ﺍﺻﻠﻰ ﮐﻪ ﻃﺒﻴﻌﺖ ﮐﻪ ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺑﺪﻫﺮ ﻭ ﺯﻣﺎﻧﻪ ﻭ ﻃﺒﻴﻌﺖ ﻧﺎﺳﺰﺍ ﻧﮕﻮﺋﻴﺪ'ﮐﻪ ﺧﻮﺩ ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﻳﺎ ﻧﻈﺮ ﺩﻳﮕﺮﻯ ﮐﻪ ﻣﻴﮕﻮﻳﺪ(ﻃﺒﻴ&#= 65228;ﺖ) ﺗﻦ ﻣﺎﺩﻯ ﺑﺮﺍ&= #65263; ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﭘس ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﺩﺭ ﻫﺴﺘﻰ ﮐﺴﻰ ﻧﻴﺴﺖ. ﺁﻧﭽﻪ ﺗﻦ ﺍﻭ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﺍﺯ ﺗﺠﻠّﻰ ﺻﻔﺎﺗﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺣﺘﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳ&#= 65200; ﺯﻧﺪﻩ</span><span dir=3DLTR></span><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 dir=3DLTR></span>'</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'>ﺩﺭﺟﺎﺗ= 5264; ﺍﺯ ﻓﺮﺷﺘﮕﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ'ﮐ&= #65258; ﻓﺮ ﺍﻟﻬﻰ ﻳﺎﻓﺘﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺑﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻧﻈﺮﻳّﻪ ﺑﺎﻟﺎ ﺑﺠﺒﺮ ﻋﻠﻤﻰ ﮐﻪ ﺧﺎﺹ = ﻣﺎﺩﻩ ﺍﺳﺖ' ﺿﺮﺑﻪ ﺷﺪﻳﺪﻯ به (ﺟﺒﺮ ﻣﻄﻠﻖ) ﺯﺩ ﮐﻪ ﺑﻔﮑﺮ ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻭﻟﻰ ﺃﺻﻞ ﺟﺒﺮ = ﺗﻨﻬﺎ ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﺣﮑﻮﻣﺖ ﺩﺍﺭﺩ. = ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﻣﺤﺴﻮس ﭼﺸﻢ ﺃﺻﻠﻰ ﻫﺴﺘﻨﺪ. ﻭ ﺍﮔﺮ ﺁﻧﻬﺎ ﺭﺍ ﺑﺠﺎﻯ ﺣﻘﻴﻘﺖ &= #65169;ﮕﻴﺮﻳﻢ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ. = ﺣﻘﻴﻘﺖ ﺩﺭ ﺑﻴﺮﻭﻥ ﻧﻴﺴﺖ'ﺩﺭ ﻋﻘﻞ ﻭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﺍﻧﺴﺎﻥ ﻧﺎﻇﺮ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﻓﺮﻕ ﺩﻳﺪ ﻣﻴﻤ&= #65262;ﻥ ﺍﺯ ﺍﻣﻮﺭ ﺍﻧﺴﺎﻧﻰ' ﻭ ﻫﻤ= ﺎﻥ ﺍﻣﻮﺭ ﺣﻘﻴﻘﺖ &= #65165;ﺯﻣﺤﺴﻮﺳﺎﺕ ﻧﻴﺴﺖ. ﺃﺻﻞ ﻫﺴ= ﺘﻰ ﺩﺭ ﺧﺪﺍ ﻭﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. = ﺑﻨﻈﺮ ﻓﻴﺰﻳﻚ ﺩﺍﻧﺎﻥ (</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺟﺒﺮ ﻧﻤﻮﺩﻫﺎﻯ ﺑﺮﺗﺮ) ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ ﮐﻪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﺘﻴﺠﻪ ﻣﻴﺎﻧﮕﻴﻨﻰ ﻫﺎ ﻭ ﺣﺪّ ﻣﺘﻮ&= #65203;ّﻂ ﻓﻌّﺎﻟﻴﺖ ﺍﻧﺴﺎﻥ'ﻣﺎﻧﻨ&#= 65194; ﺩﻳﮕﺮ ﻋﻮﺍﻣﻞ &= #65219;ﺒﻴﻌﻰ ﺗﻨﻬﺎ ﺑﻮﺳﻴﻠﻪ ﻗﻮﺍﻧﻴﻦ ﺁﻣﺎﺭﻯ ﻣﻌﻴّﻦ می ﺸﻮA= 193; . ﻳﻌﻨﻰ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻣﺎﺕ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﻇﺎﻫﺮﺍ ﻫﻢ ﺍﻳﻦ ﻓﻌّﺎﻟﻴﺘﻬﺎ ﺗﺎﺑﻊ ﻗﻮﺍﻧﻴﻦ ﺟﺒﺮ ﻫﺴﺘﻨﺪ. ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﺭ ﺗﺪﺑﻴﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﮐﻪ ﺑﺎﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ. ﻭﻟ= ﻰ ﺍﺧﺘﻴﺎﺭﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﭘس &#= 65165;ﺯ ﻣﺮﮒ' ﺑﺎ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺁﻣﺎﺭﻯ'ﺁﺯﺍﺩ&#= 65263; ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺣﻞ ﻣﻴﺸﻮﺩ. ﻳﺎ ﻫﻤﺎﻥ ﺃﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ. ﺍ= ﻳﻦ ﻧﻈﺮﻳّﻪ ﻧﻴﺰ ﺗﻨﺎﻗﺾ ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺭ&= #65165;ﺩﻩ'ﻭ ﺃﺻﻞ ﺳﺒﺐ ﻳﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺭﺍ ﻣﺮﺗﻔﻊ ﻧﻤﻰ ﮐ&= #65256;ﺪ. ﻭﺗﺎ ﺣﺪﻭﺩﻯ ﻣﻘﺎﺑﻞ ﮐﺎﺭﻣﺎ'ﺍﺧﺘﻴ&#= 65166;ﺭ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ ﺳﺒﺐ ﮐﺎﻓﻰ ﺍﺳﺖ. ﻭ ﻣﺎﺭﺍ ﺑﻴﺎﺩ ﺁﻥ ﮔﻔﺘ&= #65258; ﭘﻴﺎﻣﺒﺮ ﻣﻰ ﺍﻧﺪﺍﺯﺩ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺼﻮﺭﺕ ﺧﻮﺩﺵ &= #65153;ﻓﺮﻳﺪﻩ. ﺩﺭ ﭼﺸﻢ ﻭ ﺑﻴﻨﻰ ﻭ ﺻﻮﺭﺕ ﺩﺍﻧﺴﺘﻦ ﻧﻴﺴ&#= 65174;' ﺑﻠﮑﻪ ﺩﺭ ﺻﻔﺎﺕ ﺍﻟﻮﻫﻰ ﭘﻴﺪﺍ ﮐﺮﺩﻥ ﺍﺳﺖ. ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺸﺮﻯ ﺷﺎﻫﺪ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ' ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﻣﺨﻠﻮﻕ ﺧﻮﺩ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻭﻓﺮﺩﻯ ﻭﺍﺣﺪ &= #65193;ﺭ ﻧﻮﻉ ﺧﻮﺩ. ﺗﺠﺎ= ﺭﺏ ﻣﺎ ﺍﺯ ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﻣﺤﺴﻮس ﺍ&#= 65211;ﻮﻟﻰ ﺑﺪﺳﺖ ﻣﻴﺪﻫﻨﺪ' ﮐﻪ ﺍﺭﺯﺵ ﻣﻄﻠﻖ ﻧﺪﺍﺭﻧﺪ. ﺑﻠﮑ&= #65258; ﺍﻳﻦ ﺍﺻﻮﻝ'ﺍﺯ ﻋﺎﺩﺍﺗﻰ ﮐﻪ ﺩﺭ ﺩﺭﺟﻪ ﻣﻌﻴ&= #1617;ﻨﻰ ﺍﺯ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻧﺘﻴﺠﻪ ﻣﻴﺸﻮﺩ. ﻭ ﻃﺒﻴﻌﺘﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﻃﺒﻘﻪ ﺩﻳﮕﺮﻯ ﺑﮑﺎﺭ ﺑﺮﺩ . ﺷﺎ= ;ﻳﺪ ﻫﻢ ﺑﺎ ﺁﺷﻨﺎﺋﻰ ﺑﻴﺸﺘﺮﻯ'ﮐﻪ ﺑﺎ ﺃﺗﻢ ﺧﻮﺍﻫﻴﻢ ﻳﺎﻓ&#= 65174;'ﺍﻳﻦ ﺍﻧﻄﺒﺎﻕ ﻧﻴﺰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ. ﻟ= ﺬﺍ ﺑﺮﺧﻰ ﺑﻘﻮﻝ ﻧﻈﺮﻳﻪ (ﺍﺻﻮﻝ = ﺗﺼﺎﺩﻑ) ﻣﻄﻠﻖ ﻳﺎ ﺍﺣﺘﻤﺎﻟﻰ'ﺣﺪ&#= 65261;ث ﺍ ﺩﺭ ﻋﻠﻮﻡ ﺩﺧ= ﺎﻟﺖ ﻣﻴﺪﻫﻨﺪ ﻭ ﺑﺮﺧﻰ ﺑﺨﺎﻃﺮ ﺃﺻﻞ ﺳﺒﺐ ﮐﺎﻓﻰ'ﺁﻧﺮﺍ ﻧﺎﺩﺭﺳﺖ ﻣﻴﺪﺍﻧﻨﺪ. ﺗﺼ&= #65166;ﺩﻑ ﻧﻴﺰ ﺍﺯ ﺩﻳﺪ ﻣﺎ ﺍﺳﺖ'ﻭﻟﻰ ﺩﺭ ﻋﻘﻞ ﻭ ﻧﻈﺮ= ﺍﻟﻬﻰ'ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﺑ&= #65262;ﺩﻩ ﻭﺧﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭ ﻓﻴﺰﻳﻚ ﺩﺍﻧﺎﻥ ﺟﻮﺍﻥ'ﮐﻤﺘﺮ ﺑﺎ ﭼﻨﻴﻦ ﺑﻰ ﻋﺎﺩﺗﻰ ﻫﺎ ﻣﻮﺍﺟﻪ ﻫﺴﺘﻨ&#= 65194;. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻧﻈﺮﻳﻪ ﺟﺒﺮ ﺷﮑﺎﻑ ﺑﺮﺩﺍﺷﺘﻪ ﻭ (ﺍﺧﺘﻴﺎﺭ ﻧﻔﺴﺎﻧﻰ) ﻭﺍﺭﺩ ﺍﻳﻦ ﺷﮑ&= #65166;ﻑ ﺷﺪﻩ ﺍﺳﺖ. ﺍﻭﻟ= ﺎ ﺍﮔﺮ ﺃﺻﻞ ﺟﺒﺮ ﻣﻄﻠﻖ ﻧﺒﺎﺷﺪ ﺑﺎ ﺗﺮﺩﻳﺪ ﮐﻤ&= #65176;ﺮﻯ ﺑﺎﺣﺴﺎس ﺁﺯﺍ= 5193;ﻯ ﻓﮑﺮ ﺧﻮﺩ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ. ﻓﮑﺮ ﮐﺎﻣﻞ ﺟﺒﺮ ﺍﻟﻬﻰ ﻭ ﻓﮑﺮ ﻏﻴﺮﺳﺎﻟﻚ ﮐﻪ ﺍﻧﮕﻴﺰﻩ ﻧﻔﺴﺎﻧﻰ ﺍﺳﺖ ﺑﺎﺯ ﺁﺯﺍﺩ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ ﺣﺪﻭﺩ ﺯﻧﺪﮔﻰ ﮐﺮﺩﻥ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﮐﺎﺭﻣﺎ ﻭ ﺩﺭ ﺣﺪﻭﺩ ﻣﺎﺩﻩ. ﻭ= ﺑﺎﺯﻫﻢ ﻇﺎﻫﺮﺍ ﺁﺯﺍﺩ ﺍﺳﺖ'ﺯﻳﺮﺍ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻭﺧﻨثی ﺷﺪﻥ ﺁﺯﺍﺩﻯ هاﻯ ﺁﻧﻬﺎ ﺍﺳﺖ. ثا&#= 65255;ﻴﺎ ﭼﻮﻥ ﻓﻌّﺎﻟﻴﺖ ﻓﮑﺮﻯ ﻧﻴﺎﺯ ﺑﺠﺴﻢ ﺩﺍﺭﺩ'ﻟ&= #65196;ﺍ ﺑﺎﻳﺪ ﺗﺎﺑﻊ ﺟﺒﺮ ﺑﺎﺷﺪ'ﮐﻪ ﻭﺍﺭﺩ ﻧﻴﺴﺖ. ﺗ= ﺎﺑﻊ ﻫﺴﺖ ﻭﻟﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮﺧﻠﺎﻑ ﻓﮑﺮ ﺧﻮﺩ ﻧﻴﺰ ﻋﻤﻞ ﮐﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﺬﻳﺮﺵ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺃﺻﻞ ﮐﺎﺭﻣﺎﻫﺎ ﺭﺍ ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺩﻳﻨﮕﺘﻮﻥ ﺑﺎ ﻧﻴﺮﻭﻯ ﺗﺼ&= #65262;ﺭ ﺧﻮﺩ ﻓﺮﺿﻴﻪ ﻫﺎﺋﻰ ﻣﻄﺮﺡ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻧﻈ= ﺮﻳﻪ ﺩﮐﺎﺭﺕ ﮐﻪ ﺗﻐﻴﻴﺮ ﺍﺭﺍﺩﻯ ﮐﻮﭼﮑﻰ ﺩﺭ ﻏﺪ&= #65257; ﻣﻐﺰﻯ ﺳﺒﺐ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺭﺍﻩ ﻣﺎﺩﻩ ﺭﻭ&= #65187;ﺎﻧﻰ ﻗﺪﻣﺎ ﮐﻪ ﺃثی= 585; ﻣﻴﮕﻔﺘﻨﺪ'ﻭ ﻣﺎ ﺍﺯ ﻋﻮﺍﻟﻢ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ'ﺑﺎ ﻗﻮﻩ ﺣﻴﺎﺗﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﻗﻠﺐ ﺑﺎﻋﻀﺎ ﺍﺳﺖ. ﻭ ﺍﺯ ﻣﺮﺍﮐﺰ ﻣﻐﺰﻯ ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﺑﻌﻀﻰ ﺃﺗﻢ ﻫﺎ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻴﮑﻨﺪ. ﻧﺴﺒﺘ&= #65166; ﺑﻮﺳﻴﻠﻪ(ﺗﻌﻤ&#= 65268;ﻢ ﻓﮑﺮﻯ)ﺍﻧﺘﺨﺎ&#= 65167; ﻭ ﺗﻌﻴﻴﻦ ﻣﻴﺸﻮﺩ. ﻫﻢ ﻓﮑﺮ ﺃﺗﻢ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑ&#= 65256;ﺪ'ﻭﻫﻢ ﺃﺗﻢ ﻫﺎﻯ ﺧﺎﺻﻰ ﻓﮑﺮ ﺭﺍ ﺑﺎﻋث ﻣﻴﮕﺮﺩ= 5193; ﻭﻫﺮ ﺩﻭ ﻧﻴﺰ ﻫﺴﺖ. ﺷﺎﻳﺪ ﺣﺘﻰ ﻳﻚ ﺃﺗﻢ ﻣﺴﺘﻘﻴﻤﺎ ﺑﺎ ﺗﺼﻤﻴﻢ ﻓﮑﺮﻯ &= #65191;ﻮﺩﺁﮔﺎﻩ ﺗﻤﺎس ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﺑﺎﺯ ﮐﺮﺩﻥ ﻳﻚ ﺭﺍﻩ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﻳﮕﺮﻯﺪﺧﺎﻟﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺍﮔﺮ(ﺃ= ﺗﻢ ﺧﺎﺻﻰ)ﺑﺎﻋث ﻓ&#= 64401;ﺮ ﺷﻮﺩ'ﺑﺎﺯ ﺟﺒﺮ ﻃﺒﻴﻌﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻟﻰ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﺧﺘﻴﺎﺭ ﻓﺮﺩ'ﻣﻘﺎﺑﻞ ﮐ&= #65166;ﺭﻣﺎ ﮐﻪ ﺃﺗﻤﻰ ﺧﺎﺹ = ﻣﻴﺮﺳﺪ. ﻭ ﺍﺯ ﺑﻘﻴﻪ ﻣﺤﺮﻭﻡ ﻣﻴﺸﻮﺩ'ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻋﻤﻞ ﮐﻨﺪ. ﺍﺩﻳﻨﮕﺘ&= #65262;ﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﻳﻦ ﻧﻈﺮ ﺁﺧﺮﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﺩ. ﻭ= ﻣﻴﮕﻮﻳﺪ ﻋﻤﻞ ﺧﻮﺍﺳﺘﻦ ﺑﺮ ﺗﻌﺪﺍﺩ ﺯﻳ&= #65166;ﺩﻯ ﺍﺯ ﺃﺗﻤﻬﺎ ﺗﺄﮐﻴﺪ ﻣﻴﮕﺬﺍﺭﺩ. ﻭ ﻫﻴﺄﺕ ﺟﺪﻳﺪﻯ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﻧﺪ'ﮐﻪ ﻗﻮﺍﻧﻴﻦ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺎﻋث ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﻓﻴﺰﻳﻚ ﻣﻌﺎﺻ&#= 65198; ﺣﺎﺿﺮ ﺑﻘﺒﻮﻝ ﺁﻥ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻦ ﺩﺭﺳﺖ ﺗﺮ ﺍﺳﺖ ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﻭﻣﺴؤﻟﻴّﺖ ﻣA= 176;ﻔﮑّﺮ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰ&#= 65267;ﻚ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻘﺎﺑﻠﻪ ﮐﻨﺪ'ﮐﻪ ﺟﺒﺮﻯ = ﻧﺒﺎﺷﺪ. ﺑﺎﺍﻳﻦ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻈﺮﻳّA= 258; ﻋﻤﻞ ﺁﺯﺍﺩ'ﻋﻤﻠﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻬﺖ ﺍﺣﺘﻤﺎﻝ ﮐﻤﺘﺮﻯ ﻋﻤﻞ ﻧ&= #65252;ﺎﻳﺪ. ﻣثاﻝ ﺍﻭ ﻇﺮﻓﻰ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﮔﻮﻯ ﻫﺎ ﺳﻔﻴﺪ'ﻭ ﻫﻤ= ﺎﻥ ﻣﻘﺪﺍﺭ ﮔﻮﻯ ﻫﺎﻯ ﺳﻴﺎﻩ ﺍﺳﺖ' ﮐﻪ ﺩﺭ(ﮐﻞ= ;) ﺭﻧﮓ ﻣﺨﻠﻮﻁ ﺧﺎﮐﺴﺘﺮﻯ ﻣﻴﺸﻮﺩ ﻭﻣﺘّﺤﺪ ﺍﻟﺸﮑﻞ. ﺍﻣﺎ ﺍﻳﻨﮑﻪ ﻣﺨﻠﻮﻁ ﺁﻧﻬﺎ'ﺍﺗﻔﺎﻗ&#= 65166; ﻃﻮﺭﻯ ﺑﺎﺷﺪ' ﮐﻪ ﺗﻤﺎﻡ ﺳﻔﻴﺪﻫﺎ ﺩﺭ ﺳﻤﺖ ﺭﺍﺳﺖ ﻭ ﺗﻤﺎﻡ ﺳﻴﺎﻩ ﻫﺎ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺭ ﺳﻤﺖ ﭼﭗ ﺑﺎﺷﻨﺪ'ﺁﻧﻘﺪ&#= 65197; ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ &= #65255;ﺎﺩﺭ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺩﻭﺭ ﺍﺯ ﺣﻘﻴﻘﺖ ﻣﻴﺪﺍﻧﻴﻢ. ﻭ ﻗﻮﺍﻧﻴﻦ ﺗﺼﺎﺩﻑ ﺍﻳﻦ ﻧﻮﻉ ﺍﻧﺤﺮﺍﻓﻰ ﺭﺍ ﭘﻴﺶ ﺑﻴﻨﻰ ﻧﻤﻰ ﮐﻨﺪ. ﻭﻟﻰ ﺍﺯ ﻟﺤﺎﻅ ﻧﻈﺮﻯ'ﻣﻤﮑﻦ ﺍﺳﺖ ﻫﺮ ﺭﻧﮕﻰ ﺩﺭ ﻳﻚ ﻇﺮﻑ ﻗﺮﺍﺭ ﺑﮕﻴﺮﻧﺪ. ﻟﺬﺍ ﺑﺮﺣﺴﺐ ﺍﻳﻦ ﻧﻈﺮﻳﻪ'ﺍﺧﺘﻴ&#= 65166;ﺭ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍ&= #65199; ﻗﺪﺭﺕ ﺩﺭ ﺍﺭﺍﺩﻩﺍﻯ' ﮐﻪ = (ﺍﻣﮑﺎﻧﺎﺕ ﻧﺎﺩﺭ ﺗﺮ)ﺭﺍ ﺗﺤﻘّﻖ ﺑﺪﻫﺪ. &= #64400;ﻪ ﺑﺎ ﺍﺭﺍﺩﻩ ﺭﻧﮕﻬﺎﻯ ﻣثاA= 245; ﺑﺎﻟﺎ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺟﺪﺍ ﮐﺮﺩ. ﻳﻌﻨ= ﻰ ﺍﻳﻦ ﺗﻮﺍﻧﺎﺋﻰ ﻣﺘﻌﻠﻖ ﺑﻘﻮﺍﻯ ﺍﺳﺮﺍﺭ ﺁﻣﻴﺰ &= #65251;ﻴﮕﻴﺮﺩ. ﮐﻪ ﻣﺎﺩﻩ ﺭﺍ' ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ ﻭﺑﺤﻴﺎﺕ ﻣﺮﺑﻮﻁ ﻣﻴﮑﻨ&#= 65194;. ﻗﻮﺍﻧﻴﻦ ﺍﻟﻬ&#= 65264; ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﻏﻴﺮ ﻣﺤﺘﻤﻞ ﻫﺎ ﺭﺍ ﺑﺎ ﺍﺭﺍ= ﺩﻩ ﻣﺤﺘﻤﻞ ﮐﻨﺪ'ﻳﮑﻰ ﺍﺯ ﻣﻌﻨﻮﻯ ﺗﺮﻳﻦ ﺍﻳﻦ ﻗﻮﺍ'ﻣﻴﻞ<= /span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺰﻧﺪﮔﻰ ﮐﺮﺩﻥ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻫﺮﻣﻮﺟﻮﺩﻯ ﻫﺴﺖ. ﻭ ﺑﻘﻮﻝ ﺩﻭﻧﻮﻯ ﺑﺎﻳﺪ ﺯﻧﺪﮔﻰ ﺭﺍ ﺿﺪ = ﺗﺼﺎﺩﻑ ﺩﺍﻧﺴﺖ. ﻋﻤﺪﺍ ﻭ ﺑﺎﺭﺍﺩﻩ'ﻏﻴﺮ ﻣﺤﺘﻤﻞ ﺭﺍ ﻣﻤﮑﻦ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻭ ﺍﺭﺍﺩﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻮﺟّﻪ ﺗﺮﺗﻴﺐ ﻋﻨﺎﺻﺮﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺭﻓﺘﺎﺭ ﺁﻧﻬﺎ ﻏﻴﺮ ﺟﺒﺮﻯ ﺍﺳﺖ. ﻳﺎ ﻣﺠﺒﻮﺭ ﮐﺮﺩﻥ ﻫﺮﻏﻴﺮﺟﺒﺮﻯ ﮔﺮﭼﻪ ﻧﺎﭘﺎﻳﺪﺍﺭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺎﺷﺪ. ﻭﻟﻰ ﺁﻧﺮﺍ ﺑﺴﻮﻯ ﻫﺪﻓﻬﺎﻯ ﺧﻮﺩﺁﮔﺎﻫﺎﻧ= 5258; ﺳﻮﻕ ﻣﻴﺪﻫﺪ. ﻗ= ﺒﻮﻝ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﻭﻗﺘﻰ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻴ&#= 65250;'ﮐﻪ ﺗﻮﺟّﻪ ﺑﻐﺎﻳﺘﻰ ﻭ ﻫﺪﻓﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﮐﻪ ﻣﺠﺒﻮﺭ ﺑﻬﺪﻑ &= #65169;ﻮﺩﻩ ﺑﺎﺷﻴﻢ. ﺑﻠﮑﻪ ﻏﺎﻳﺎﺕ ﻣﺘﻌﺪﺩ ﺑﺎﺷﺪ' ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ. = ﻭﻟﺬﺍ ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ ﺍﺳﺖ. ﻣﮕ= ﺮ ﻳﻚ ﻏﺎﻳﺖ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺍﻟﻬﻰ'ﺩ&#= 65197; ﺑﻴﻦ ﺍﻳﻦ ﻫﻤﻪ ﻏﺎﻳﺎﺕ ﻭ ﺍﻫﺪﺍﻑ ﻭ ﺁﺭﺯ&= #65261;ﻫﺎ ﻭﻣﻄﺎﻣﻊ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻈﺮﺑﺎﺷﺪ. ﮐﺎ&= #65197; ﺳﺎﻟﻚ ﭼﻨﻴﻦ ﻣﺤﺪﻭﺩ ﺑﺤﺪ ﻏﺎﺋﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﭘﺶ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻫ&= #65194;ﺍﻑ ﺩﻳﮕﺮﻯ ﻣﻄﺮﺡ ﻧﻤﻰ ﮐﻨﺪ' ﺑﺮﺗﺮﻳﻦ ﺍﻫﺪﺍﻑ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﻭﺑﺴﻮﻯ ﺁﻥ ﻣﻴﺮﻭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺟﺎﻯ ﺗﻌﺠّﺐ ﺍﺳﺖ'ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ ﺍﺯ ﺭﺍﻫﻰ ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﮐﻪ ﺩﻟﺎﺋﻞ ﺭﺩ ﻧﮑﺮﺩﻥ ﺍﺧﺘﻴ&#= 65166;ﺭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﺴﺎﺯﺩ. ﺗﻨﻬ&= #65166; ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﮐﺎﺭﻣﺎﺷﺪﻥ ﻫ&#= 65204;ﺖ. ﻭ ﻧﻪ ﺍﺧﺘﻴﺎﺭ ﻣﻄﻠﻖ ﺑﻰ ﺑﻨﺪ ﻭﺑﺎﺭ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﺑﺪﻭﻥ ﻣﺴؤﻟ&#= 65268;ّﺖ ﺑﻌﺪﻯ. ﻋﻠّﺖ ﮐﺎﺭ ﻣﻠﺎﺣﻈﻪ &= #65267;ﮑﻰ ﻓﻘﺪﺍﻥ ﺟﺒﺮ ﺩﺭ ﻓﻴﺰﻳﻚ ﺫﺭﺍﺕ ﻭ ﺃﺗﻢ ﻫﺎ ﺍﺳﺖ. ﮐﻪ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﮐﺎﻣﻞ ﺩﺭ ﺃﺗﻢ = ﻫﺴﺖ. ﻳﻌﻨﻰ ﻧﻪ ﺟﺒﺮ ﺃﺗﻤﻰ ﺑﺎﺷﺪ'ﻭ ﻧﻪ ﺍﺧﺘﻴﺎﺭ ﺃﺗﻢ. ﺑﻠﮑﻪ ﺗﺼﺎﺩﻑ ﺍﺗّﻔﺎﻗﻰ. ﻭﻟ&#= 65264; ﻫﺮ ﺳﻪ ﺁﻧﻬﺎ ﺑﺎﺯ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻣﺎ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺩﺭﻙ ﻭ ﺗﺠﺮﺑﻪﺍﻯ ﮐﻨﻴﻢ'ﻭ ﻫﻤﻪ ﻓ= ﻴﺰﻳﻚ ﺩﺍﻧﺎﻥ ﺁﻧﺮﺍ ﻧﻴﺰ ﻧﭙﺬﻳﺮﻓﺘﻪﺍ= 5255;ﺪ. ﭘﻠﺎﻧﻚ ﺃﺻﻞ ﺟﺒﺮ ﺭﺍ ﺩﺭ ﻓﻴﺰﻳﻚ ﮐﻮﺍﻧﺘﻮﻡ ﺣﺎﮐﻢ ﻣﻴﺪﺍﻧﺪ'ﺑﻬﻤ&#= 65166;ﻥ ﻗﺪﺭﺗﻰ ﮐﻪ ﺩﺭ ﻓﻴﺰﻳﻚ ﮐﻠﺎﺳﻴﻚ ﻫﺴﺖ. = ﺗﻨﻬﺎ ﺗﺼﺎﺩﻑ ﺩﺭ ﻣﺤ&= #65166;ﺳﺒﺎﺕ ﻭ ﻋﻠﺎﺋﻢ ﻗﺮﺍﺭ ﺩﺍﺩﻯ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 259;ﺴﺖ. ﺃﻧﺸﺘﻦ ﻋﻘﻴﺪﻩ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺭﺍ ﮐﺎﻣﻠﺎ ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﻣﻴﺪﺍﻧﺪ. ﻟﺎﻧ&= #64395;ﻭﻥ ﻋﻠﻴﻪ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻓ&#= 64401;ﺮﻯ'ﻧﺘﻴﺠﻪ ﺃﺻﻞ ﻋﺪﻡ ﺣﺘﻤﻴّﺖ ﺑﻨﻈﺮ ﻫﺎﻳﺰﻧﺒﺮﮒ'ﻭ ﺁﺯﺍﺩ ﺑﻮﺩﻥ ﺫﺭﺍﺕ ﺍﻋﺘﺮﺍ&#= 65213; ﺩﺍﺭﺩ. ﻫﻢ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﺃﺗﻤﻬﺎ ﻫﺴﺖ'ﻭﻟﻰ ﺑﺎ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ. = ﻭ ﻫﻢ ﺟﺒﺮ ﺃﺗﻤﻬﺎ ﻫﺴﺖﻭﺑﺎ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ. = ﻭﻫﻢ ﺍﺧﺘﻴﺎﺭ ﺃﺗﻢ ﻫﺎ ﻫﺴﺖ</span><span dir=3DLTR></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 dir=3DLTR></span>' </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'>ﺑﺎ ﺗﺪﺑﻴﺮ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺧﻮﺩ. ﮐ&= #65258; ﺭﻭﺡ ﺃﺗﻢ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﺍﺳﺖ'ﮐﻪ ﻃﺒﻴﻌﻰ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ. ﮐﻪ ﺩﺭﺟﻪﺍﻯ ﺍﺯ ﺍﺭﺍﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﺗﻦ ﻳﺎ ﻫﻴﻮﻟﺎﻯ ﺃﺗﻢ'ﻋﻤﻠﺎ ﺗﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳﺰﺗﺮ ﺃثیرʌ= 63; ﻣﻴﺒﺎﺷﻨﺪ ﮐﻪ ﺭﻭﺡ ﺃﺗﻢ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ'&#= 65165;ﺭﻭﺍﺡ ﺃﺗﻤﻬﺎﻯ ﺗﻦ ﺧﻮﺩﺭﺍ ﺩﺭ ﮐﻨﺘﺮﻝ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﺗ= ﺎ ﺗﮑﺎﻣﻞ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍ ﺍﻣﮑﺎ&#= 65253; ﺑﺪﻫﺪ. ﻭ ﻗﻬﻘﺮﺍ ﻭ ﺗﻠﺎﺷﻰ ﺃﺗﻢ ﮐﻪ ﻣﺮﮒ ﻧﻮﻋﻰ ﺃﺗﻢ ﺍﺳﺖ'ﺩﺳﺖ ﻧﺪﻫﺪ. ﻭﻧﻴﺮﻭ&= #65263; ﻭﺣﺪﺕﻭﺟﻮﺩ ﺫﺭّﺍﺕ ﺩﺭﺷﺖ ﺗﺮ'ﺫﺭﺍﺕ ﺭﻳﺰ&= #65175;ﺮ ﺭﺍﺩﺭ ﺧﻮﺩ ﻃﻠﺴم ﻤﻴﮑﻨﻨﺪ. ﺩﺯﻭ&= #65193;س ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺪﻡ ﺍ&= #65183;ﺒﺎﺭ ﮐﻮﺍﻧﺘﻮﻣﻰ ﺑﺎ ﺩﻟﺎﺋﻞ ﻏﻴﺮ ﻋﻠﻤﻰ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺟﻨﮓ ﻓﻠﺎﺳﻔﻪ ﻭ ﻋﻠﻤﺎﻯ ﻣﺎﺩﻯ'ﺑﺮ ﺳﺮ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 155;ﺻﻞ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </span>ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ ﺭﻭﺡ ﺃﺗﻢ ﻭﺍﺭﻭﺍﺡ &= #65231;ﻴﺒﻰ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺟﻮﺩ' ﻳﺎﻣﻮﺟﻮﺩ ﻧﺎﺩﻳﺪﻩ ﺭﺍ ﻗ&= #65170;ﻮل کنند. ﻭﺑﺎ ﭼﺸA= 250; ﻋﻘﻞ ﺿﻌﻴﻒ'ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺁﻳﻨﺪﻩﻫﺎﻯ ﺃﺑﺪﻯ ﺭﺍ ﺍﺯ ﺩﻭﺭ ﺩﻳﺪ. ﮐﻪ ﺁﻳﻨﺪﻩ ﺩﺭﺣﺎﻝ ﺟﻠﻮ ﺁﻣﺪﻥ ﺗﮑﺎﻣﻠﻴﺎﺳﺖ. &= #65261; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺗﺎ ﺣﺪﻭﺩﻯ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺗﺮ' ﻗﺪﺭﺕﺩﻳﺪ ﺑﻴﺸﺘﺮ ﺍﺯﺑﺸﺮ ﺩﺍﺭﻧ&#= 65194;. ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 215;ﻌﻴﻒ ﻧﺴﺒﺖ ﺑﺂﻳﻨﺪﻩ ﻫﺴﺘﻨﺪ. ﺗﺎ ﺩﺭ ﺍﻧﻮﺍع ﺒﺎﻟﺎﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺑﺎﻟﺎﺗﺮﻭﻋﻘ= 5248;ﻬﺎﻯ ﻋﻈﻴﻢ ﭼﻨﺪﻳﻦ ﻫﺰﺍﺭ ﻭﭼﻨﺪﻳ&#= 65254; ﻣﻴﻠﻴﻮﻥ ﺑﺮﺍ&#= 65169;ﺮ'ﺗﻮﺍﻥ ﺩﻳﺪ ﺩﻭﺭﺗﺮ ﺃﺑﺪﻳّﺖ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ ﺩﻭﺭﺑﻴﻦ ﻓﻀﺎﺋﻰ ﻫﺒﻞ ﺍﺳﺖ'ﮐﻪ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺭﺍ ﺟﻠﻮ ﻣﻴﺂﻭﺭﺩ. ﻭﺍﺯ ﻣﺤﻞ(ﭼﻨﺪﻳﻦ ﮔﻮﻧﻪ ﭼﺸﻤﻰ) ﮐﻪ ﺩﺍﺭﺩ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺧﻮﺩﺭﺍﺑﻈﺮﻓ= 5268;ّﺖ ﺩﻳﺪ ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﻣﻴﺂﻭ&#= 65197;ﺩ. ﻭﻟﻰ ﺑﺎﺯ ﻣﻄﻠﻖ ﺃﺑﺪﻳّﺖ ﺭﺍ ﻧﺪﻳﺪﻩ'ﮐﻪ ﻓﺮ&= #65165;ﻭﺍﻥ ﺑﻴﮓ ﺑﻨﮕﻬﺎﻯ ﭘﻴﺸﻴﻦ ﺭﺍ ﻧﺪﻳﺪﻩ'ﮐﻪ ﺑﻔ&= #65198;ﺽ ﺑﻤﺎﻭﺭﺍﻯ ﺁﻧﻬﺎ ﺩﺭ ﺃﺑﺪﻳﺖ ﻣﻄﻠﻖ ﺭﺳﻴﺪ. ﻭﻟﻰ ﺩﺭ= ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﭼﻮﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩ&= #65197; ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ'ﮔﻮ&#= 65163;ﻰ ﺑﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻭ ﻓﺮﺍﻭﺍﻥ0 ﺑﻴگ ﺑﻨﮕﻬﺎﻯ) ﻓﺮﺿﻰ ﺭﺍ ﺩﻳﺪ ﮐﻪ ﺑﺎﺯ ﮐﻞ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﻭ ﺣﻘﻴﻘﺖ ﻭ ﺃﺑﺪﻳّﺖ ﻭﻣﻄ= 5248;ق ﺮﺍ ﻣﻴﺘﻮﺍﻥ ﺩﺭﻙ ﻧﻤﻮﺩ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻟﺬﺍ ﻋﻠﻤﺎ ﻫﻤﻴﻦ ﺍﺗﻬﺎﻡ ﺭﺍ ﺑﻄﺮﻑ ﻣﻘﺎﺑﻞ ﻭﻣﺨﺎﻟﻒ ﺟﺒﺮ ﻧﺴﺒﺖ ﺩﺍﺩﻩﺍﻧﺪ. ﭼﻮ&= #65253; ﻣﺨﺎﻟﻔﻴﻦ ﺟﺒﺮ ﺃﺗﻤﻰ ﺍﺯ ﺗﺌﻮﺭﻯ ﮐﻮﺍﻧﺘﺎ'ﻋﻨﻮ&#= 65165;ﻥ ﺗﺠﺮﺑﻰ ﻭ ﻧﺘﻴﺠﻪ ﻋﻠﻤﻰ ﺩﺍﺩﻩﺍﻧﺪ. ﻭ ﺩﺭﻭﺍﻗﻊ ﺗﺤﺖ ﺗﺄثیر ﺩﻟﺎﺋʌ= 46; ﻓﻠﺴﻔﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ ﻗﺒﻠﺎ ﭼﻴﺰﻯ ﺭﺍ ﺍﻳﻦ ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺎﺷﺪ' ﻭ ﮐﻮﺍﻧﺘﻮﻡ ﻳﺎﻓﺘﻨﺪ. ﭘس ﺳﻤﭙﺎﺗﻰ ﻗﺒﻠﻰ ﺩﺭ ﺗﻔﮑّﺮ ﺧﻮﺩ ﺩ&#= 65165;ﺭﻧﺪ. ﻣﻠﺎﺣﻈﺎﺕ ﻓﻠﺴﻔﻰ ﺑﻴﺸﺘﺮ ﻣﺨﺎﻟﻒ ﺁﺯﺍﺩ&#= 65263; ﺃﺗﻢ ﻣﻴﺒﺎﺷﺪ. = ﺩﺭ ﻣﺎﻳﮑﺮﻭﻓﻴﺰ= 5267;ﻚ ﺃﺗﻤﻰ'ﺩﺍﻧﺴﺘ&#= 65254; ﺫﺭّﻩ ﺍﻳﻦ ﻓﺎ&#= 65267;ﺪﻩ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻓﻴﻠﺴﻮﻑ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺯ ﭘﺴﺖ ﺩﺍﻧﺴﺘﻦ ﺧﻮﻳﺶ ﺑﺎ ﻋﻘﺪﻩ ﻫﺎﻯ ﺤﻘ&= #65166;ﺭﺕ کومپلکس</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺭﻫﺎﺋﻰ ﺩﻫﺪ. ﺁﻧﮕﺎﻩ ﺩﻭﭼﺎﺭ ﺗﻔﮑّﺮ ﺗﮑﺒّA= 198; ﭘﻴﺸﻴﻦ'ﺍﺯ ﺁﻧﭽﻪ ﻓﺮﺿﺎ ﺑﺰﺭﮒ ﻫﻢ ﺑﺎﺷﺪ ﻣﻴﮕﺮﺩﺩ. ﺩﺭ ﺁﺯﺍﺩ ﺑﻮﺩﻥ ﺃﺗﻢ'ﺍﻧﺴﺎﻥ ﻫﻨﻮﺯ ﺩﺭﺍﺧﺘ&#= 65268;ﺎﺭﺵ ﻧﺴﺒﺖ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ ﭘﺴﺖ ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺃﺗﻢ ﻫﻢ ﭼﻴﺰﻯ ﺑﺎﺷﺪ' ﺑﺎﺯ ﺍﺣﺴﺎس ﺁﺯﺍﺩ= 5263; ﺍﻧﺴﺎﻥ ﺟﺎﻯ ﺩﻗّﺖ ﺩﺍﺭﺩ . ﻭ= ﻟﻰ ﺑﺎﺍﻳﻦ ﺁﺯﺍﺩﻯ ﺃﺗﻢ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ ﺟﺒﺮﻋﻠﻤﻰ ﺭﺍ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﺑﺮ ﭘﺎﻳﻪ ﺁﻥ ﺑﮕﺬﺍﺭﻳﻢ. ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﻳﻦ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺭﺍ. ﻧﻮ= ﻋﻰ ﻭﺷﮑﻠﻰ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺑﺪﺍﻧﻴﻢ. ﺃﺗﻢ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻭﻧﻪ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﻭ&= #65247;ﻰ ﻫﻢ ﺟﺒﺮ ﻭﻫﻢ ﺍﺧﺘﻴﺎﺭ ﻭ ﻫﺮ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﺩﻳﮕﺮ'ﻫﻤﻪ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺁ. ᥷= 7;ﺍ ﺃﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ ﮔﻔﺘﻪ&#= 65165;ﻧﺪ(ﭼﻬﺎﺭ ﻣﻮﺿﻮﻉ) ﺗﻔﮑّﺮ ﺑﺠﺎﻯ(ﺩﻭ ﻣﻮﺟﻮﺩ) ﺟﺒﺮ ﻭ= ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ. ﮐﻪ ﮔﻮﺋﻰ ﻧﻮﻋﻰ ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﺩﺭ ﺗﻔﮑّﺮ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺍﺯ </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:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺑﺒﻌﺪ ﺭﺍ ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﻣﻴﮕﻮﺋﻴﻢ. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><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'><span style=3D'mso-spacerun:yes'> </span>ﺍ= ;ﺟﺒﺎﺭ ﻳﺎ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﮐﻪ ﺍﺧﺘﻴﺎﺭﻯ ﻫﻢ ﻧﺒﺎﺷﺪ' ﺑﺎﻫﻢ ﻓﺮﻕ ﻣﻴﮑﻨﻨﺪ. = ﻣﻨﻈﻮﺭ ﺍﺯ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺑﻄﻮﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺭ ﻳﻚ ﻣﻌﻨﻰ ﮐﻠﻤﻪ' ﺑﻤﻌﻨﻰ ﺩﻳﮕﺮ ﺁ</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'>A= 253; ﻣﻴﺮﻭﻳﻢ. ﭘﺪﻳ&= #65194;ﻩ ﻳﺎ ﻋﻨﺼﺮﻯ ﮐﻪ ﻗﺎﺑﻞ ﺍﻧﺪﺍﺯﻩ ﮔﻴﺮﻯ ﻳﺎ ﺗﻤﻴﻴﺰ ﺩﺍﺩﻥ ﻧﺒﺎﺷﺪ'ﺗﺎ ﻣﻌﻨﻰ ﻣﻌﻴّﻦ ﺷﻮﺩ ﻭ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﻣﻌﺎﺩ&#= 65245; ﭘﻴﺶ ﺑﻴﻨﻰ ﻧﺎﭘﺬﻳﺮ ﺑﻮﺩﻥ ﻫﻢ ﻫﺴﺖ.= ﻋﻠّﺖ ﺍﺯ ﺩﻳﺪ ﻓﻴﺰﺑﮑﺪﺍﻧﺎ= 5253;' ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺶﺑﻴﻨﻰ ﻗﻄﻌﻰ ﭘﺪﻳﺪﻩﻫﺎ ﺑﻌﻤﻞ ﻣﻴﺂﻳﺪ. = ﺯﻳﺮﺍ ﺍﻳﻦ ﺗﻨﻬﺎ ﺗﻌﺮﻳﻒ ﻗﺎﺑﻞ ﺗﺠﺮﺑﻪ ﺍﺳﺖ. ﺍ= ﻧﺪﻳﺘﺮﻣﻴﻨﻴ= 5200;ﻡ ﻧﻔﻰ ﺟﺒﺮ ﺍﺳﺖ' ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺑ&= #65232;ﻴﺮ ﺍﺯ ﻣﺤﺎﺳﺒﻪ ﻧﺎﭘﺬﻳﺮﻯ'ﻭ ﻋﺪﻡ ﺍﻣﮑﺎﻥ ﭘﻴﺶ ﺑﻴﻨﻰ'ﭼﻴ&= #65200; ﺩﻳﮕﺮﻯ ﻫﺴﺖ . ﻋ= ;ﻠّﻴﺖ ﻧﻈﺮﻳﻪﺍﻯ ﺍﺳﺖ'ﮐﻪ ﺗﻤﺎﻡ ﺣﻮﺍﺩث ﺭﺍ ﺑﺴﻮﺍﺑﻖ ﺧﻮﺩ ﺑﺴﺘﮕﻰ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺩﺭ ﻫﺮ ﻭﺿﻌﻴّﺖ ﺫﺍﺗﻰ ﻣﻔﺮﻭﺽ'ﺗﻨﻬﺎ &= #65267;ﻚ ﻧﺘﻴﺠﻪ ﻣﻤﮑﻦ ﺩﺍﺭﺩ ﻭ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭﺍ ﺭﺩ ﻣﻴﮑﻨﺪ. ﺑﻨﻈﺮ ﺍﺩﻳﻨﮕﺘﻮﻥ ﻋﺪم اﺟﺒﺎﺭ ﻳﻚ ﺗﺄﻳﻴﺪ'ﺗﺤﻘﻴ&#= 65238; ﻧﻴﺴﺖ. ﻭﻫﻤﺎﻥ&= #65220;ﻮﺭ ﺑﺎﺗﮑﻮﻳﻦ ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﻣﺎﻩ ﺍﺯ ﭘﻨﻴﺮ ﻣﺨﺎﻟﻔﻢ'ﺑﺎ ﻋﻠﻴّﺖ ﻧﻴﺰ ﻣﺨﺎﻟﻒ ﻫﺴﺘﻢ ﻫﺮ ﺩﻭ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻓﺮﺿﻴﻪ ﻫﺎﻯ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻫ&= #65204;ﺘﻨﺪ. ﺍﺻﻄﻠﺎﺡ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻣﺘﻤﺎﻳﻞ ﻣ&= #65268;ﺴﺎﺯﺩ ﻗﺒﻮﻝ ﮐﻨﺪ'ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺣﻮﺍﺩﺵ ﻣﺎﺩﻯ &= #65251;ﻘﺪﻣﺎﺗﻰ ﺗﺎﺑﻊ ﺟﺒﺮ ﻭ ﺿﺮﻭﺭﺕ ﻗﻄﻌﻰ &= #65255;ﻴﺴﺘﻨﺪ</span><span dir=3DLTR></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 dir=3DLTR></span>'</span><span dir=3D= RTL></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'><span dir=3DRTL></span> ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﺩﺭﺟﻪ ﺍﺯ ﻣﺎﺩﻩ ﺫﺭّﻩﺍﻯ ﺩﺍﺭﺍﻯ ﻧﻮﻋﻰ (ﺍﺧﺘﻴﺎﺭ ﻣﻮﻓﻖ ﺍﻧﻔﺠﺎﺭﻯ) ﻣﻴﺒﺎﺷﻨﺪ' ﺑﻨ&= #65224;ﺮ ﻓﻴﺰﻳﮑﺪﺍﻥ ﺍﮔﺮ ﺫﺭﻩ ﺁﺯﺍﺩ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ'ﺩﻟﻴﻞ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﻳﻦ ﭼﻨﻴﻦ ﻫﻢ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻣﻤﮑﻦ ﺍﺳﺖ ﻧﺘﻴﺠﻪ ﻋﻠﻠﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻫﻨﻮﺯ ﻋﻠﻢ ﺁﻧﺮﺍ ﻧﺸﻨﺎﺧﺘﻪ ﺍﺳ&#= 65174;. ﻭ ﺑﻘﻮﻝ ﺃﻧﺸﺘ&= #65254; ﻧﻈﻤﻰ ﺩﺭ ﺑﻰ ﻧﻈﻤﻰ ﻣﺸﻬﻮﺩ &= #65259;ﺴﺖ. ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻋﻘﻞ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﻫﻤ&= #65166;ﻥ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻣﻨﺘﻈﺮ ﭘﻴﺪﺍﻳﺶﻭﺟﻮ= 5193; ﺍﻧﺴﺎﻧﻰ ﺷﺎﻫﺪﺍﻥ ﺧﻮﺩ ﺩﺭ ﺟﻬﺎﻥ'ﮐﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﺑﺸﺮ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻃﺮﻓﺪﺍﺭﺍﻥ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﭘﺎﺳﺦ ﻣﻴﺪﻫﻨﺪ'ﻋﻘﻴ&#= 65194;ﻩ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺁﻧﻬﺎ ﺍﺳﺎﺳﻰ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻗﻮﺍﻧﻴﻦ ﺍﺣﺘﻤﺎﻟﺎﺕ ﻣﻴﮑﺎﻧﻴﻚ ﺍﻣﻮﺍﺝ ﻭ ﮐﻮﺍ&= #65255;ﺘﺎ ﮐﻪ ﺗﺠﺮﺑﻰ ﻫﺴﺘﻨﺪ' ﭼﻨﺎﻥ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﻌﺪﻡ ﺍﻃﻠﺎﻉ ﺍﺯ ﺑﻌﻀﻰ ﻣﺘﻐﻴّﺮ ﻫﺎﻯ &#= 65251;ﺨﻔﻰ ﺑﺪﺍﻧﻴﻢ. ﻳﺎ ﻫﻤﺎﻥ ﻋﻠﻞ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻏ&= #65268;ﺒﻰ'ﻭﻟﻰ ﻣﻮثّر ﮐﻨﻮﻧʌ= 64; ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﻣﺎﺩﻩ. ﺗﺎ ﮐﻨﻮﻥ ﺩﺭ ﺟﻬﺎﻥ ﺍﺻﻞ ﻋﻠﻴّﺖ ﺑﻄﺮﻳﻖ ﻋﻠﻤﻰ ﺭﺩ ﻧﺸﺪﻩ ﺍﺳﺖ'ﻭ ﺩﺭ ﺣﻘﻴ= ﻘﺖ ﻋﻠﻴّﺖ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺎﻣﺪﻩ ﺩﺍﺭﺩ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻣﺮﺍﺗﺐ ﻋﻠﻴّﺖ ﻗﺒﻠﻰ'ﺳﺒﺐ ﻫﺮ ﭘﺪﻳﺪﻩ ﮐﻨﻮﻧﻰ ﺷﺪﻩ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺍﮔﺮ ﻫﻢ ﻋﻠﻴّﺖﺑﻄﻮﺭ ﻣﻄﻠﻖ ﺩﺭ ﻣﺎﺩﻩ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ'ﺑﺎﺯﻫﻢ ﺁﻥ ﺍﺧﺘﻴﺎﺭﻯ ﮐﻪ ﺑﺬﺭﺍﺕ ﻧﺴ&= #65170;ﺖ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ'ﻧﺘﻴﺠ&#= 65258; ﻧﺨﻮﺍﻫﻴﻢ ﮔﺮﻓﺖ. ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺣﺮﮐﺖ ﺫﺭﺍﺕ ﺩﺭ ﺳﺘﻮﻥ ﻧﻮﺭ'ﺩﺭ ﺍﻃﺎﻕ = ﺗﺎﺭﻳﻚ ﺭﺍ'ﺑﺪﻭﻥ ﻋﻠﻴّﺖ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﻴﺪﺍﻧﺪ. ﺍﮔﺮ ﺩﻟﻴﻠﻰ ﻫﻢ ﺑﺎﺷﺪ' ﺑﺎﻳﺪ ﺍﺯ ﺑﻮﺩﻥ ﻋﻘﻞ ﻣﺪﺑّﺮﻯ ﺩﺭ ﻭﺭﺍﻯ ﺁﻥ'ﺣﺎﮐﻢ ﺑﺮﺁﻥ ﺑﺪﺍﻧﻴﻢ. ﻭﻟﻰ ﺑﺎﻟﻌﮑس ﻋﻤﻞ ﻣﺨﺘﺎﺭﺍﻧﻪ ﻭ ﺑﺪﻭﻥ ﻫﻴﭻ ﺩﻟﻴﻠﻰ ﺍﻧﺠﺎﻡ ﻧﻤﻴﮕﻴﺮﺩ. ﺍﮔ&= #65198; ﭼﻨﻴﻦ ﺑﻮﺩ ﻋﻤﻞ ﺧﻮﺩﮐﺎﺭ&#= 65165;ﻧﻪ ﺍﺳﺖ. ﻭﻧﻪ ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﺫﺭﺍﺕ ﺃﺗﻤﻰ. ﻭ ﺍﮔﺮ ﺍﺯ ﻳﮑﺴﺎﻥ ﺩﺍﻧﺴﺘﻦ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩﺩﺍﺭﻯ ﮐﻨﻴﻢ ﻭ ﺑﮕﻮﺋﻴﻤﺎﮔﺮ ﺟﺒﺮﻯ ﻧﺒﻮﺩﻥ(&= #65227;ﻠﻞ ﻓﺎﻋﻠﻪ)ﻣﻌﻠﻮ&#= 65249; ﺑﺎﺷﺪ' ﺁﻳﺎ ﻧﺨ= ﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﻋﻤﻞ ﺁﻥ ﻋﻠﻞ ﺭﺍ ﻏﺎﺋﻰ ﻭ ﻫﺪﻓﻤ&= #65256;ﺪ ﺩﻟﻴﻞ ﺑﺪﺍﻧﻴﻢ. ﺩﺭﻋ&= #65252;ﻞ ﺍﺧﺘﻴﺎﺭ ﺗﺴﺮﻳﻊ ﮐﻨﻴﻢ. = ﺫﺭﻩ ﭼﻮﻥ ﺍﺟﺒﺎﺭﻯ ﻧﺪﺍﺭﺩ ﺑﮑﺪﺍﻡ ﻃﺮﻑ ﺑﺮﻭﺩ' ﻧﺘﻴﺠﻪ = ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺗﺤﺖ ﺗﺄثیر ﻓﮑﺮ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ ﻣﺪﺑّﺮ ﻳﺎ ﺭﻭﺡ ﺁﻥ ﺍﺳﺖ. ﮐ= ;ﻪ ﺭﻓﺘﻦ ﺑﻄﺮﻓﻰ ﺭﺍ ﺗﺮﺟﻴﺢ ﺩﺍﺩﻩ ﺍﺳﺖ. ﺩﺭ ﻫﺴﺘﻰ ﻳﻚ ﺗﺼﺎﺩﻑ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﻬﻢ ﻣﻴﺮﻳﺰﺩ. ﻭﻟﻰ ﺑﺎﺯ ﺍﺷﮑﺎﻝ ﺭ&= #65261;ﺍﺑﻂ ﺭﻭﺡ ﻭ ﺟﺴﻢ ﻫﻤﭽﻨﺎﻥ ﺑﺎﻗﻰ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﮐﻪ ﻫﻤﻪ ﺭﻭﺷﻬﺎ ﻣ&= #64401;ﺎﻧﻴﺰم هاﻯ ﺍﻟﻬﻰ ﺭﺍ &#= 65255;ﻤﻴﺪﺍﻧﺪ'ﮐﻪ ﭼﻄﻮﺭ ﻳﻚ ﺣﻘﻴﻘﺖ ﺭﻭﺣﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ ﻣﺎﺩﻩ ﺗﺄثیر ﻧﻤﺎﻳﺪ . ﻳﺎ ﻓﺸﺎﺭ ﮐﻮﭼﮑﻰ'ﺑﺮﺍﻯ ﺧﺎﺭﺝ ﮐﺮﺩﻥ ﺍﺯ ﺣﺎﻟﺖ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﮐﺎﻓﻰ ﺑﺎﺷﺪ. ﮐﺎﺭ ﺭﻭﺡ ﮐﺎﺭ ﺍﻧﺮﮊﻯ ﻫﻢ ﺑﺎﺷﺪ ﮐﻪ ﻧﻴﺴﺖ. ﺍﺣﺎﻃﻪ = ﺗﮑﻮﻳﻨﻰ ﺑﺮﻣﺎﺩﻩ ﺩﺍﺭﺩ ﭼﻮﻥ ﺑﺮﻫﻢ ﻋﻤﻮﺩ ﻫﺴﺘﻨﺪ ﻭﻧﻪ ﺍ&= #65235;ﻘﻰ ﻣﺎﻧﻨﺪ ﻫﻢ ﺩﺭ ﻳﻚ ﺳﻄﺢ ﺑﺎﺷﻨﺪ ﻭﺗﻨﻬﺎ ﺭﺍﻩ ﺭﺩ ثنوﻳّﺖ ﺩﮐﺎﺭﺕ ﺍﺯ ﺭﻭﺡ ﻭﺟﺴﻢ ﺍﺳ&= #65174;. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﻔﻠﺴﻔﻪ ﺟﺪﻳ&#= 65194;ﻯ ﺩﺭ ﺑﺎﺭﻩ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﺟﻬﺎﻥ ﻣﻴﺮﺳﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺩﻳﻨﮕﺘﻮﻥ ﻋﻤﻞ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﺼﻤﻴﻢ ﺍﺭﺍﺩﻯ ﺭﺍ'ﺑﺮ ﻋﻨﺎﺻﺮ ﺃﺗﻢ ﻣﻰ ﭘﺬﻳﺮﺩ ﺯﻳ&= #65198;ﺍ ﺟﻨﺶ ﺟﻬﺎﻥﺮﺍﺍﺯ ﺟﻨس ﺭﻭﺡ ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨ&= #65264; ﺍﺻﺎﻟﺖ ﻭﺟﻮﺩ ﺩﺭ ﺭﻭﺡ ﻳﻚ ﻣﻮﺟﻮﺩ ﺍﺳﺖ'ﮐﻪ ﭼﻴﺰﻯ ﺩﺭ ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ ﺭﻭﺡ ﻓﺮﺩﻯ ﺗﺎ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻣﻄﻠﻖ ﻧﻴﺴﺖ. ﺑ= ﻄﻮﺭﻯ ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﺍﻳﻦ ﺭﻭﺡ ﺑﺎ ﺍﺣﺴﺎس ﻭﺟﺪﺍ= 5255;ﻰ ﻣﺎ ﺑﻴﮕﺎﻧﻪ ﻧﻴﺴﺖ. ﻭﻭﺟﺪﺍ&= #65253; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ' ﺷﺒﻴﻪ ﻭ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ)ﻫﻤﺎﻥ ﺭﻭﺡ ﺑﺮﺗﺮ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻳﻚ ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻴﻮﻟﺎ'ﻭ ﻳﺎ ﺭﻭﺡ ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﻦ ﺍﻭ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷﺎﻫﺪ ﻭ ﻣﺸﻬﻮﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺳﻠﻮﻙ ﻣﻴﮕﻮﺋﻴﻢ. ﺍﮔ&= #65198; ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻋﻤﻴﻖ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺩﺳﺖ ﺑﺪﻫﺪ ﮐﻪ ﺣﺘﻰ ﺃﻋﻠﻢ ﺍﻟﻬﻰ ﻭ ﻣﺸﻴّﺖ ﺗﺎﺯﻩ' ﺑﺪﺍ ﻭ ﺗﻐﻴﻴﺮ ﺳﺮﻧﻮﺷﺘﻰ ﺍﻧ&#= 65204;ﺎﻥ ﺷﺎﻫﺪ ﺗﺠﻠّﻰ ﺑﺮﺗﺮﺧﻮﺍﻫﺪ= 5169;ﻮﺩ. ﻟﺬﺍ ﻣﺎ ﺑﺎ ﻣﺮﺗﺒﻂ ﮐﺮﺩﻥ(ﺳﺮﻧﻮﺷ&#= 65174; ﻭ ﺍﺧﺘﻴﺎﺭ) ﺑﺎ= ﻣﺴﺄﻟﻪ(ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﻣﻴﮑﺮﻭﻓﻴﺰﻳ= 4401;ﻰ)ﻭ ﻓﻴﺰﻳﮑﻰ ﺍﺳﺘ&#= 65256;ﮑﺎﻑ ﻣﻴﻨﻤﺎﺋﻴﻢ. ﺳ&= #65198;ﻧﻮﺷﺖﻫﺎ ﻧﻴﺰ ﺃﺯﻟﻰ ﻭ ﻧﻴﺰ ﻧﻮﻋی ﺒﺎﻟﺎ ﻫﺴﺘﻨﺪ. = ﺍﺧﺘﻴﺎﺭﻧﻴﺰ ﺗﻨﻬﺎ ﺩﺭ ﺩﺭﻙ ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﻗﺒﻮﻝ ﮐﺎﺭﻣﺎﻫﺎ ﻭﻣ&#= 65204;ؤﻟﻴّﺖ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﮔﺮ ﻫﻢ ﺍﻳﻦ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺭﺍ ﻭﺍﻗﻌﻰ ﺑﺪﺍﻧﻴﻢ'ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺁﻧﺮﺍ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﻣﻌﺎﺩﻝ ﺑﺪﺍﻧﻴﻢ. ﺍﺯ ﻃﺮﻓﻰ ﺟﺒﺮ ﻓﻴﺰﻳﮑﻰ ﺟﺒﺮ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﺍﺗﻴﺠﺎﺏ ﻭ ﺑﺎﻋث ﻧﻤﻴﺸﻮﺩ. ﺍﮔﺮ ﻣﺎﺩﻩ ﻗﻄﻌﺎ ﻣﺠﺒﻮﺭ ﺑﺎﺷﺪ ﻣﺎ ﺑﺎ ﻓﮑﺮ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺍﻳﻦ ﺟﺒﺮ ﺧﺎﺭﺝ ﺷﻮﻳﻢ. ﻣ= ﺎﭼﻮﻥ ﻣﻌﻠﻮﻝ ﺑﺎ ﻋﻠ&= #1617;ﺘﻬﺎﻯ ﻣﻔﺮﻭﺽ ﻣﻴﺸﻨﺎﺳﻴﻢ ﻣﻴﺘﻮﺍﻧﻴﻢ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺎ ﮐﻤﻚ ﺁﻧﻬﺎ ﮐﺎﺭﻯ ﺭﺍ (ﻣﻮﺟﺐ ﻳﺎ ﭘﺮﻫﻴﺰ)ﮐﻨﻴﻢ. = ﭘس ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﺮﻭﺍﻗﻌﻴّﺖ ﻣﺎﺩﻩ ﻭ ﺑﺮﺧﻮﺩﻣﺎﻥ ﺗ&#= 65204;ﻠّﻂ ﻳﺎﺑﻴﻢ. ﺍﮔﺮ ﻫﻢ ﺍﻳﻦ ﺟﺒﺮ ﻧﺒﻮﺩ'ﺁﺯﺍﺩﻯ ﻧﻴﺰ ﻧﻘﻄﻪ ﺍﺗﮑﺎﺋﻰ ﻧﺪﺍﺷﺖ ﻫﺮ ﻗﺪﺭ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺟﺒﺮ ﺭﺍ ﺑﺸﻨﺎﺳﺪ'ﺑﮑﺸ&#= 65234; ﻭﺳﺎﺋﻞ ﺑﺮﺍﻯ ﻣﻨﺤﺮﻑ ﮐﺮﺩﻥ ﺁﻥ ﺑﻨﻔﻊ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍﺯﺩ. ﻭ ﺑﻔﻌﻞ ﺟﺰﺋﻰ ﺑﻴﺸﺘﺮ ﺭﺳﻴﺪﻥ ﺑﺎ ﺍﺧﺘﻴﺎﺗﺮ ﺗﺼ&#= 65198;ﻑ ﻣﺎﺩﻩ ﻭ ﺟﺒﺮ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻳﻨﮑﻪ ﭼﮕﻮﻧﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺗﺼﻮﺭ ﺫﻫﻨﻰ ﮐﻨﻴﻢ'ﺟﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ ﺩﺭ ﻋﻤﻞ ﺑﺎ ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ ﺍﺳﺖ. ﺍﺧﺘﻴﺎﺭ ﻳﮑﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﺗﻤﺎﻳﺰ ﺍﺭﺍﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺰﺗ&#= 65220;ﺎﺑق ﮐﺎﺭ ﺑﺎ ﻋﻘﻞ ﺍﺳﺖ. ﻭﻟﻰ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﺍﺭﺍﺩﻩﺍﻯ ﺗﮑﺎﻣﻠﻰ ﺑﺎﺷ&#= 65194;. ﻭ ﻋﻘﻞ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮﺳﺎﻟﻚ ﻭﻏﻴﺮ ﮐﺎﻣﻞ ﺍﺭﺍﺩﻩﺍﻯ ﻗﻬﻘﺮﺍﺋﻰ ﭼﻮﻥ ﺳﻘﻮﻁ ﺳﻨﮓ ﺍﺯ ﻗﻠّﻪ ﮐﻮﻩ ﻣﻴﺒﺎﺷﺪ. = ﻟﺬﺍ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﻣﻮﺿﻮﻉ ﻋﻤ&= #65246; ﺁﺯﺍﺩ ﺍﺭﺍﺩﻯ ﺩﺭ ﮐﻠﻤﺎﺕ' ﺩﺍﺭﺍﻯ ﺗﻀﺎﺩﻫﺎ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺯﻳﺮﺍ ﻳﺎ ﺩﺭ ﻋﻤﻞ ﻣﻮﺟﺒﺎﺕ ﻭﺩﻟﺎﺋﻠﻰ ﺩﺍﺭﺩ'ﭘس ﺍﻳﻦ &= #65165;ﺧﺘﻴﺎﺭﻯ ﻧﻴﺴﺖ ﻭ ﻳﺎ ﻣﺴﺘﻘﻞ ﺍﺯ ﺩﻟﺎﺋﻞ ﺍﺳﺖ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﻪ ﺑﺎﺯ ﺍﺭﺍﺩﻯ ﻧﻴﺴﺖ'ﺯﻳﺮﺍ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻳﻚ ﺩﻭﺭ ﺗﺴﻠﺴﻞ ﺍﺳﺖ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ. ﺍﺻﻮﻟ&= #65166; ﻫﺮ ﻋﻤﻞ ﺁﺯﺍﺩ ﺩﻟﺎﺋﻠﻰ ﺩﺍﺭﺩ. ﻟﺬﺍ ﺍﺯ ﻧﻮﻉ ﺍﺭﺍﺩﻯ ﺍﺳﺖ. ﺍﺧﺘﻴﺎﺭ ﻫﻮس ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻭ ﻋﻠّﺖ'ﭼﻮﻥ ﮐﺸﺶ ﺳﻤﭙﺎﺗﻴ&#= 65242; ﻧﻴﺴﺖ. ﺩﻟﺎﺋﻞ ﻧﻴﺰ ﺩﺭﺟﺎﺗﻰ &= #65193;ﺍﺭﻧﺪ ﺩﺭ ﺍﻣﻮﺭ ﻣﺎﻟﻰ'ﮐﻪ ﺣﺪّ &= #65155;ﮐثر ﻟﺬﺕ ﭘﻮﻝ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻴﻢ. ﺍﻳﻦ ﻣﺤﺎﺳﺒﻪ ﺧﻮﺩﺍﺳﺘﺪﻟﺎ= 5247;ﻰ ﻭﻟﻰ ﻣﺎﺩﻯ ﺍﺳﺖ. ﺍﻣﺎ ﮐﺴﻴﮑﻪ ﻟﺬﺕ ﺣﺴّﻰ ﺭﺍ ﺑﺎ ﺍﻫﺪﺍﻑ ﻭ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﺗﺤﻘّﻖ ﺁﺭﻣﺎﻧﻬﺎ'ﻣﻘ&#= 65166;ﻳﺴﻪ ﻣﻴﮑﻨﺪ. ﻏﺎﻳﺎ&= #65173; ﻭ ﺍﻫﺪﺍﻑ ﺩﻭﺭﺗﺮ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﻋﺎﻗﻞ ﺍﺳﺖ'ﻭ ﺑﺎ ﻋﻘﻞ ﻭﮐﻤﺎﻝ ﺑﺮﺗﺮﻯ ﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ. ﭘس ﺍﺧﺘﻴﺎﺭ ﻗﺪﺭﺗﻰ ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻳﻚ ﺩﺭﺟﻪ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺭ ﺗﻌﻘّﻞ ﻣﻴﺒﺮﺩ. ﻳﺎ ﺩﺭﺟﻪﺍﻯ ﺗﻨﺰﻝ ﻣﻴﺪﻫﺪ. = ﺍﺧﺘﻴﺎﺭ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ ﻳﺎ ﺍﺧﺘﻴﺎﺭ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ. = ﻣثلا ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎﺏ ﻳﻚ ﻧﺎﻥ ﺷﻴﺮﻳﻨﻰ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻴﻢ. ﻭ ﺗﻨﻬﺎ ﻟﺬﺕ ﻃﻠ&= #65170;ﻰ ﺁﻥ ﮐﺎﻓﻰ ﻧﻴﺴﺖ. ﭼﻮﻥ ﺪﺭ ﺳﺮﺍﺷﻴﺒﻰ ﻧﻴﺰ ﻟﺬﺕ ﻫﺴﺖ.= ﺍﺧﺘﻴﺎﺭ ﻭﺍﻗﻌﻰ ﺗﻨﻬﺎ ﺗﺮﻙ ﻟﺬﺕ ﻭﮐﻨ&= #65176;ﺮل ﻮﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ'ﺭﺍﻩ ﺻﻌ&= #65262;ﺩ ﻭ ﺗﻌﺎﻟﻰ ﺍﻓﮑﺎﺭ ﻧﺎﺏ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺍﺳﺖ. ﮐﻪ ﺑﻨﻔﻊ ﮐﻤﺎﻝ ﻣﻄﻠﻮﺏ ﻋﺎﻟﻰ ﺗﺮ ﺑﺮﺳﺪ. ﺗﻐﻴﻴﺮ ﻣﺎﻫﻴّﺖ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ ﺩﺭ ﺃﺑﺪﻳّﺖ'ﻧﺒﺎ= 5267;ﺪ ﺗﺼﻮﺭ ﮐﺮﺩ'ﮐﻪ ﺩﻟﺎﺋﻞ ﺍﮔﺮ ﺍﺯ ﺩﺭﺟﻪ ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65194;' ﺑﺎﻳﺪ ﭘﻴﺮﻭﺯ ﮔﺮﺩﺩ. ﻭ ﺳﺮﻧﻮﺷﺖ ﺃﺯﻟﻰ ﺑﺎﻳﺪ ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﻓﻌﻠﻰ ﺍﺧﺘﻴﺎ&#= 65197;ﻯ کاﺭﻣﺎ ﺳﺎﺯ ﺍﺳﺖ. ﺍﮔﺮ ﺩﺭﺟﻪ ﻋﺎﻟﻰ ﺗﺮ ﺑﺎﻳﺪ ﭘﻴﺮﻭﺯ ﮔﺮﺩﺩ'ﺩﻳﮕﺮ ﺍﺧﺘﻴﺎﺭﻯ ﺑﺮﺍﻯ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﺎﻧﻴﺴ= 5174;. ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﺧﻴﺮ ﻗﻮﻯ ﺗﺮ ﻧﻴﺴﺖ. ﮐﻪ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺖ. ﺧﻴ= ﺮ ﻫﻤﺎﻥ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺏ ﺍﺳﺖ'ﻭﻧﻪ ﻗﻮﻩ = ﺑﺮﺗﺮ. ﺁﻧﮑﻪ ﺷﺮ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺗﺼ&= #65262;ﺭ ﻣﻴﮑﻨﺪ ﮐﻪ ﺃﻣ&= #65198; ﺧﻴﺮﻯ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﺧﻴﺮ ﻭﻧﻮﺭ ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﭘﻴﺮﻭﺯ ﺍﺳﺖ'ﻭﻟﻰ ﻓﻌﻠ&= #65166; ﺗﺎﺭﻳﮑﻰ ﺍﺭﺍ&#= 65193;ﻩ ﺍﻧﺴﺎﻥ ﻃﺮﻓﺪﺍﺭ ﻟﺬﺕ ﮐﺎﺭﻣﺎﺳﺎﺯ'ﻧ&#= 65268;ﺮﻭﻣﻨﺪﺗﺮ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﻃﺮﻓﺪﺍﺭ ﺑﻴﺸﻤﺎﺭﻯﺪﺍ= 5197;ﺩ. ﻭﺍﮔﺮ ﺗﮑﺎﻣﻠﻰ ﻫﻢ ﻃﺎﻟﺐ ﮔﺮﺩﻧﺪ'&= #65197;ﻧﺞ ﺗﺰﮐّﻴﻪ ﻧﻔس ﺳﺨﺖﺗﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻣﺎ ﺍﻳﻨﺠﺎ ﺩﺭ ﻗﻠ&= #65252;ﺮﻭ(ﮐﻴﻔﻴّﺖ ﻫﺎﻯﺮﻭﺣﻰ) ﻫﺴﺘﻴﻢ'ﻧﻪ ﺩﺭ ﺟﻬﺎﻥ ﮐﻤﻴّﺘﻬﺎﻯ ﻣﺎﺩﻯ. ﻧﻤﻴﺘﻮ&= #65165;ﻧﻴﻢ ﻧﻔﻊ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ ﺭﺍ ﺑﺎﻫ&= #65250; ﻣﻘﺎﻳﺴﻪ ﮐﻨﻴﻢ. ﭼﻪ ﺭﺳﺪ ﺑﺎ ﻧﻔﻊ ﻣﻴﻨﻮ&= #65263; ﻭ ﺃﺑﺪﻯ ﻣﻘﺎﻳﺴﻪ ﺷﻮﺩ. = ﻫﺮ ﻧﻮﻋﻰ ﻣﻌﻴﺎﺭ ﻭ ﻣﻘﻴﺎس ﺧﻴﺮ ﻭﺷﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﻭ ﻗﻴﺎس ﺁﻧﻬﺎ ﺑﺎﻫﻢ (ﻗﻴﺎس ﻣﻊ ﺍﻟﻔﺎﺭﻕ) ﻣﻴﺒ&= #65166;ﺷﺪ. ﻗﻴﺎس ﺧﻴﺮﻯ ﺑﺎ ﺧﻴﺮ ﺩﻳﮕﺮ' ﻭ ﻳﺎ ﻗﻴﺎس ﺷﺮﻯ ﺑﺎ ﺷﺮّ ﺩﻳﮕﺮ ﺷﺎﻳﺪ ﻣﻤﮑﻦ ﺑﺎﺷﺪ. ﺯ= ﻳﺮﺍ ﺗﻔﺎﻭﺕ ﻣﻘﺎﻣﻰ ﻭﺗﮑﺎﻣﻠﻰ ﺩﺭ ﭘﺸﺖ ﮔﺮﺩﻥ ﻫﻢ ﻫﺴﺘﻨﺪ. ﺩﺭ ﻣﻘﺎﻡ ﻣﺎﻫﻴّﺖ ﻭ ﻧﻮﻉ ﻫﺴﺘﻨﺪ'ﮐﻪ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴ&#= 65258; ﺩﻭ ﭼﻴﺰ ﺍﻓﻘﻰ ﻣﻴﺸﻮﺩ. ﻣﻮﺟﺒ&= #65166;ﺕ ﺑﺎ ﺟﻨﺒﻪ ﻫﺎﻯ ﺁﺭﻣﺎﻧﻰ'ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺪﺭﺟ&#= 65258;ﺍﻯ ﺑﺎﻟﺎ ﺑﺒﺮﻳﻢ'ﻭ ﺩﺭ ﺁﻥ ﺩﺭﺟﻪ ﻧﻴﺰ = ﺣﻔﻆ ﻣﻘﺎﻡ ﮐﻨﻴﻢ'ﺍﻳﻦ ﻋﻤﻞ ﺧﺎﺹ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ'ﮐﻪ ﺧﻴﺮ ﻃﻠﺒﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻧﺘﺨﺎﺏ ﻧﻴﺰ (ﺧﻮﺏ)ﻃﻠﺒﻰ ﺍﺳﺖ. ﺍﺯ ﺍﻟﻔﺎﻅ ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ ﺍﺳﺖ. ﺍﺧﺘﻴﺎﺭ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ'ﺗﺎ ﺣﺼﻮﻝ ﺷﻬﻮﺩ ﺍ&= #65247;ﻬﻰ ﻧﻪ ﺍﻟﺰﺍﻣﻰ ﻳﺎ ﮐﺴﺒﻰ ﻳﺎ ﺭ= ﻳﺎﺿﺖ ﮐﺮﺩﻥ ﺍﺳﺖ. ﺑﺮ= ﺍﻯ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸﺘﺮ ﺗﺮﺟﻴﺢ ﺩﺍﺩﻥ ﺩﺭﺟﻪ ﻭ ﻃﺒﻘﻪ ﺑﺎﻟﺎﺗﺮ'ﻋﻤﻞ ﻫﻮﺵ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. = ﮐﻪ ﻫﻮﺵ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'ﻣﺨﺼﻮ&#= 65209; ﺳﺮﺍﺯﻳﺮ ﺭﻓﺘﻦ ﺍﺳﺖ. ﺑﻠ= ﮑﻪ ﻋﻘﻞ ﺍﺳﺖ ﮐﻪ ﻓﻌﻞ ﺑﺮﺗﺮ ﻧﻴﺰ'ﺃﻣﺮ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﺎ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻭ ﭼﻮﻥ ﻋﻠﻢ ﮐﺴﺒﻰ ﻣﻰ ﺑﺎﺷﺪ. ﻫﺮﮐس ﻋﻤﻠﺎ ﻳﮑﺪﺭﺟﻪ ﺑﺎﻟ&#= 65166; ﺭﻓﺖ'ﺧﻮﺍﻫﺪ ﺩﻳﺪ ﮐﻪ ﻟﺬﺕ ﺑ= ﺮﺗﺮﻯ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﭘ= س ﺑﺎﻳﺪ ﺭﻓﺖ ﻭﺩﻳﺪ ﻭ ﻓهمی= 83;'ﻧﻪ ﺍﻳﻨﮑﻪ ﺷﻨﻴﺪ. = ﻳﺎ ﺣﻠﻮﺍ ﻭﺣﻠﻮﺍ ﮐﺮﺩ. ﮐﻪ ﺩﻫﺎﻥ ﺷﻴﺮﻳﻦ ﻧﻤﻴﺸﻮﺩ. ﮐﻪﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺎﻣﻮﺭ ﺣﺴّﻰ ﭘﺎﺋﻴﻦ ﻣﻴﺒﺎﺷﺪ. ﺗﻌﺎ&= #65247;ﻰ ﺟﺴﺘﻦ ﻋﻠﺎﻣﺖ ﻃﺒﻊ ﻋﻤﻞ ﮐﺮﺩﻥ ﺍﺳﺖ ﻟﺬﺍ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻗﻌﻰ ﺿﺮﻭﺭﺕ ﻋﻠﻞ ﻗﻮﺍ ﺭﺍ ﺗﺎبع &#= 65215;ﺮﻭﺭﺕ ﺩﻟﺎﺋﻞ ﻭﻣﻮﺟﺒﺎﺕ ﻣﻴﮑﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﻟﺎﺋﻞ ﺍﺧﺘﻴﺎﺭ'ﺩﻟﺎ&#= 65163;ﻠﻰ ﻫﺴﺘﻨﺪ ﮐﻪﻋﻠّﺖ ﺷﺪﻩ= 5165;ﻧﺪ. ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻧﻤﻰ ﺑﺮﻧﺪ' ﺑﻠﮑﻪ ﺳﺎﺯﻧﺪﻩ ﺍﺧﺘ&#= 65268;ﺎﺭ ﻫﺴﺘﻨﺪ. ﺩﻟﺎﺋ&= #65246; ﺭﺍ ﻗﻮﻩ ﺟﺒﺮﻯ ﻧﻤﻰ ﺩﺍﻧﻨﺪ. ﺑ= ﻠﮑﻪ ﺃﺻﻞ ﺣﻘﻴﻘﺖ ﻣﻴﺪﺍﻧﻨﺪ. ﻭﻣ&= #65166;ﺭﺍ ﺩﺭ ﻫﺮ ﺣﺎﻝ'ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺍﺯ ﺣﻘﻴﻘﺖ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﻳﻌﻨﻰ ﺍﺧﺘﻴﺎﺭ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ ﻣﻘﺎﻡ ﻓﻌﻠﻰ ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻣﺎ= ﻭﻗﺘﻰ ﺩﺭ ﺣﻞ ﻣﺴﺄﻟﻪ = ﻩ ﺣﻞ ﻣﻨﻄﻘﻰ ﻣﻴ&= #65184;ﻮﺋﻴﻢ'ﺗﻨﻬﺎ ﭼﻨﺪ ﺭﺍﻩ ﺣﻞ ﮐﻪ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﻫﺴﺘﻨﺪ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﻰ ﭘﺬﻳﺮﻳﻢ. ﺩﺭ ﻭﺍﻗﻊ ﺧﻮﺭﺳﻨﺪ ﻧﺨﻮﺍﻫﻴﻢ ﺑﻮﺩ'ﻭﺍﺯ ﭼﺎﻟﻪ ﺑﭽﺎﻩ ﺍﻓﺘﺎﺩﻥ ﺍﺳﺖ. = ﺭﻳﺎﺿﻰ ﺩﺍﻥﺑﺮﺍﻯ ﺍﺣ&#= 65204;ﺎس ﺁﺯﺍﺩﻯ ﻓﮑﺮ ﺩﺭﻭﻧﻰ'ﻣﻨﺸﺄ ﻗﻄﻌﻰ ﻣﻌﺎﺩﻟ&#= 65166;ﺕ ﺭﺍ ﻣﻴﺴﺎﺯﺩ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﺎﻥ ﺭﺍﻩ ﺣﻞ ﻳﻚ ﺟﺒﺮ ﺍﺳﺖ. ﻭ ﻣﻌﺎﺩﻟﺎﺕ ﻧﻴﺰ ﺟﺒﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻫﺴﺘﻨﺪ. &= #65261;ﻟﻰ ﻟﺎﺯﻡ ﻭ ﻃﺒﻴﻌﻰ ﻭﻭﺳﻴﻠﻪﺍﻯ ﺑ&#= 65198;ﺍﻯ ﺁﺯﺍﺩ ﺷﺪﻥ ﺍﺯ ﻭﺿﻊ ﮐﻨﻮﻧﻰ ﺍﺳﺖ ﻭﺍﻧﺘﺨﺎ&#= 65167; ﺑﻴﻦ ﻭﺍﺣﺪﻫﺎﻯ ﻣﺤﺪﻭﺩ' ﺧﻮﺩ ﺟﺒﺮ ﻣﻴﺒﺎﺷﺪ .= ﺿﺪ ﺁﺯﺍﺩﻯ ﺍﺯ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ'ﮐﻪ ﺳﺮﺍﺯﻳﺮﻯ ﺁﺯﺍﺩﻯ ﻮﻣﺠﺒﻮﺭ ﻋﻘﻠﻰ ﻳﺎ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ. (ﺍﻧﺘﺨﺎ= ﺏ ﺃﺣﺴﻦ) ﻧﻴﺰ ﺟﺒ= ﺮ ﺍﺳﺖ'ﻭﻟﻰ ﺁﺯﺍﺩﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ. ﺷﺎﻳﺪ ﻣ= ﻨﺼﻔﺎﻧﻪ ﺑﺎﺷﺪ' ﮐﻪ ﺟﺒﺮ= ﻭ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺧﻨثی ﮐﻨﻨﺪﻩ ﻳﮑﺪﻳﮕﺮ ﻧﺪﺍﻧﻴﻢ. ﺑﻠﮑ&= #65258; ﻣﮑﻤّﻞ ﻫﻢ ﺑﺪﺍﻧﻴﻢ. ﮐﻪ ﺟﺒﺮ ﻋِﺒﺮﺗﻰ ﻣﻴﺪﻫﺪ' ﻭﺍﺧﺘ&= #65268;ﺎﺭ ﻧﻴﺰ ﻋﺒﺮﺗﻰ ﺩﺍﺭﺩ. ﻭﻫﺮ ﺩﻭ= ﻧﻴﺰ ﺩﺭ ﺧﻄﺎ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺍﺭﻧﺪ. ﻟﺬﺍ ﻗﻀﺎﻭﺕ ﺑﻴﻦ ﺟﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ ﻧﻴﺴﺖ. ﺗﺎ ﺧﺪﺍ ﺭﺍ ﻣﺴؤوﻝ ﭘﺂﻓﺮﻳﻨﺶ ﻋﻮﺍﻣﻞ ﻣﻨﻔﻰ ﻭﻓﺎﺳﺪ ﺑﺪﺍﻧ&#= 65268;ﻢ. ﻣﺎﻧﻨﺪ ﻧﻈﺮﻳّﻪ ﻣﻮﺟ= 5264; ﻭ ﺫﺭﻩ ﻧﻮﺭ</span><span dir= =3DLTR></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 dir=3DLTR></span>'</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'>ﮐﻪ ﺩﻭ ﻧﻈﺮﻳﻪ ﻣﮑﻤّﻞ ﻫﻢ ﻫﺴﺘﻨﺪ'ﻧﻪ ﺗﻀﺎﺩ ﻳﮑﺪﻳﮕ&#= 65198;. ﮐﻪ ﻫﻢ ﻣﻮﺝ ﺍﺳﺖ'ﻭﻫﻢ ﺫﺭﻩ ﻧﻮﺭ'ﻭﻫﻢ ﻫﻴﭻ ﮐﺪﺍﻡ. ﺑﻠﮑﻪ ﺃﻣﺮ ﺳﻮﻣﻰ ﺍﺳﺖ. ﺗﻀﺎﺩ ﻳﻚ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ' ﮐﻪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺿﺪﻳﺘﻰ ﺑﺎﻫﻢ ﻧﺪﺍﺭﻧﺪ'ﻭﻣﮑ&#= 65252;ّﻞ ﻭ ﻟﺎﺯﻡ ﻭﻣﻠﺰﻭﻡ ﻳﮑﺪﻳﮕﺮ'ﺑﺮﺍ&#= 65263; ﺗﺪﺭّﺝ ﮐﻴﻔﻰ ﺃﻣﺮ ﺗﮑﺎﻣﻠﻴ&#= 65252;ﻴﺒﺎﺷﺪ. ﻫﻴﭻ ﻓﻠﺴﻔﻪﺍﻯ ﻭ ﺟﺰﺋﻴّﺎﺕ ﺍﺳﺘﺪﻟﺎﻟﻰ ﺁﻧﻬﺎ'ﻋﻤﻠﺎ ﻣ&= #65212;ﺮﻓﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﻧﺪﺍﺭﻧﺪ. ﭼﻪ ﺟﺒﺮ ﺑﺎﺷﺪ ﻳﺎ ﺍﺧﺘﻴﺎﺭ. ﮐﻪ ﻣﺎ ﺩﺭ ﺯﻧﺪﮔﻰ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣﻴﮑﻨﻴﻢ. ﻫﺪﻑ ﺍﺯﺟﺰﺋﻴّﺎﺕ ﻓﻠﺴﻔﻰ'ﺟﺴﺘﻦ ﮐﻠّﻴﺎﺕ ﻭ ﺍﺻﻮﻝ ﺍﺳﺖ. ﮐﻪ ﻫﻤﻴﺸﻪ ﻣﺪ ﻧﻈﺮ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺩﺭﺗﺤﻠﻴﻞ ﺑﺠﺰﺋﻴّﺎﺕ'ﺑ= 4401;ﻠّﻰ ﻫﺎ ﺗﻮﺟّﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﻳﻌﻨﻰ ﻓﻠﺴﻔﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﻣﻔﻴﺪ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻋﻤﻞ ﺭﺍﻫﻨﻤﺎ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺗﻨﻬﺎ ﺍﻳﻦ ﻓﺎﻳﺪﻩ ﺭﺍ ﺩﺍ&= #65197;ﺩ. ﮐﻪ ﻣﺎﺭﺍ ﺑﺴﻠﻮﻙ ﻋﻤﻠﻰ ﻭﺍﻟﻬﻰ ﺑﺮﺳﺎﻧﺪ. ﻭﺍﻟ&= #1617;ﺎ ﻫﻴﭻ ﺍﺭﺯﺷﻰ ﻫﻢ ﻧﺪﺍﺭﺩ. ﺟﺰ= ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ ﻭ ﺣﺠﺎﺏ ﺑﻴﺸﺘﺮ ﺑﺮ ﺣﻘﻴﻘﺖ ﺷﻨﺎﺳﻰ. ﻧﺒﺎﻳ&= #65194; ﺍﺳﻢ ﺃﻋﻈﻢ ﻳﺎ ﻓﺮﻣﻮﻝ ﻧﻬﺎﺋﻰ ﮔﻔﺖ. ﺑ= ﻠﮑﻪ ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ ﻋﻤﻞ ﺑﻮﺩ'ﮐﻪ ﺧﻮﺩ ﺑﺄﺳﻢ ﺃﻋﻈﻢ ﻋﻘﻞ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﺳﻴﺪ. ﻭﺭﺍﻩ ﺁﻥ ﻧﻴﺰ ﺗﻨﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻗﺪﺍﻡ ﺑﺘﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪﺻﻮ= 5197;ﺕ ﮔﻴﺮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻳﻦ ﻣﮑﻤّﻞ ﻫﻢ ﺑﻮﺩﻥ ﺍﻣﻮﺭ ﻇﺎﻫﺮﺍ ﻣﺘﻀﺎﺩ'ﻳﻚ ﺃﻣﺮ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻭ ﺗﺼﻮﺭ ﻧﺎﺩﺭﺳﺖ ﺍﺯ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﮐ= ﻪ ﺟﺰ ﺧﻮﺍﺳﺘﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮﺩ'ﭼﻴﺰ ﺩﻳﮕ&= #65198;ﻯ ﻧﻤﻰ ﺑﻴﻨﺪ. ﺟﺒ= ﺮ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻣﺘﻀﺎﺩ ﺩﺭ ﻓﻌّﺎﻟﻴﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻟﻰ ﺩﺭ ﻭﺍﻗﻊ ﻣﮑﻤّﻞ ﻫﻢ ﻫﺴﺘﻨﺪ. ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﻟﺰﻭﻡ ﺗﺴﻠﻴﻢ ﺳﻠﻮﮐﻰ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺒﺎﺷﺪ. ﺑﺎ ﺍﻳﻨﮑﻪ ﻫﺮﺩﻭ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻧﻔﻰ ﻣﻴﮑﻨﻨﺪ ﺑﺎﺯ ﻣﺘﻀﻤّﻦ ﻫﻢ ﻧﻴﺰ ﻫﺴﺘﻨﺪ ﻣﺎﻧﻨﺪ ﺗﺰ ﻭﺁﻧﺘﻰ ﺗﺰ ﮐﻪ ﻫﺮﺩﻭ ﺩﺭ ﺳﻨﺘﺰ ﺷﺮﮐﺖﺩﺍﺭﻧﺪ'&#= 65261;ﻣﮑّﻞ ﻫﻢ ﻣﻴﺒﺎﺷﻨﺪ. = ﻭ ﻃﺮﻑ ﻳﮑﻰ ﻃﺮﺩ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﺑﺪﻭﻥ ﻭﺟﻮﺩ ﺗﺰ ﻭ ﺁﻧﺘﻰ ﺗﺰ ﺳﻨﺘﺰﻯ ﻧﻴﺴﺖ. = ﺟﺒﺮ ﺷﺮﻁ ﭘﻴﺪﺍ ﺷﺪﻥ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ. ﺍﮔﺮ ﻧﻔس ﻣﺎ ﺗﺎﺑﻊ ﻗﺎﻧﻮﻧﻰ ﻧﺒﻮﺩ'ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻴﻢ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟﺘﻰ ﮐﻨﻴﻢ ﻭﻫﺮ ﭼﻴﺰﻯ ﻣﻴﺘﻮﺍﻧﺴﺖ ﻣﻮﺟﺐ ﺩﻳﮕﺮﻯ ﺷﻮﺩ. ﻧﻈﺮﻳّﻪ ﺟﺒﺮ ﻧﻴﺰ ﻣﺸﺮﻭﻁ ﺑﺎﺧﺘﻴﺎﺭ ﺍﺳ&#= 65174;. ﻧﻈﺮﻳّﻪ ﺟﺒﺮ ﺍﺯ ﻣﻔﺮﻭﺿﺎﺕ ﺗﺠﺮﺑﻰ ﻧﻴﺴﺖ. = ﺯﻳﺮﺍ ﺩﺭ ﺩﻳﺪ ﺍﻧﺴﺎﻥ ﺗﺠﺮﺑﻪ ﺳﺮﺍﺳﺮ ﺗﺼﺎﺩﻑ ﻭ ﺍﺣﺘ&= #65252;ﺎﻝ ﺣﺪﻭث ﺍﺳﺖ. ﺑﺮ&= #65165;ﻯ ﺍﻳﻨﮑﻪ ﺗﺼﻤﻴﻤﻬﺎﻯ ﺁﺯﺍﺩ ﺧﻮﺩﺭﺍ ﻋﻘﻠﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ ﻭﺗﻮﺟﻴﻪ ﻧﻤﺎﺋﻴﻢ' ﺳﻌﻰ ﺩﺍﺭﻳﻢ ﻧﺴﺒﺖ &= #1576;ه ﺮﻭﺍﺑﻂ ثاﺑﺘA= 264; ﺍﺯ ﻃﺮﻳﻖ ﻗﻮﺍﻧﻴﻦ ﭘﻴﺪﺍ ﮐﻨﻴﻢ. ﻭ= ﺍﮔﺮ ﭼﻨﻴﻦ ﺍﺧﺘﻴﺎﺭﻯ ﺑﺮﺍﻯ ﻋﻤﻞ ﺁﺯﺍﺩ ﻧﺪﺍﺷﺘ&#= 65268;ﻢ'ﭼﻪ ﭼﻴﺰﻯ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺟﻬﺎﻥ ﺭﺍ ﮐﺸﻒ ﻣﻴﮑﺮﺩﻳﻢ. ﻭﻣ&= #65166;ﻧﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻳﻢ . ﻣثاﻝ ﺍﻳﻦ ﻣﮑﻤّﻞ ﻫﻢ ﺑﻮﺩﻥﺒﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻧﺴ&#= 65166;ﻥ ﻣﺨﺘﺎﺭ ﺁﺯﺍﺩ ﻭﻋﺎﻗﻞ'ﺩﻭ ﻣﺮﺣﻠﻪ ﻫﺴﺖ ﻳﮑﻰ(ﺭﻫﺎﺋﻰ ﺩﺍﺩﻥ ﻭﺩﻳﮕﺮﻯ ﺍﺧﺘﻴﺎﺭ)ﺑﻤﻌ&#= 65256;ﻰ ﺃﺻﻠﻰ ﺧﻴﺮ. ﻳﺎ ﺩﻭ ﻧﻮﻉ ﺁﺯﺍﺩﻯ ﻫﺴﺖ' ﻳﮑﻰ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪﻩ'ﻭ ﻳﮑﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺑﺎ ﮐﻤﻚ ﻭﺳﺎﺋﻂ. ﻭ ﻳﺎ ﺑﻘﻮﻝ ﭘﺮﺍﺩﻳﻦ ﺁﺯﺍ&#= 65193;ﻯ'ﺁﺯﺍﺩ ﮐﻨﻨﺪﻩ'ﻭ ﺁﺯﺍﺩﻯ ﺁﺯﺍﺩ ﺷﺪﻩ. ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺍﺯ ﻟﺤﻈﻪﺍﻯ ﮐﻪ ﺑﺘﻮﺍﻧﺪ( ﻧﻪ) ﺑ= ;ﮕﻮﻳﺪ' ﻟﺤﻈﻪﺍﻯ ﺁﺯﺍﺩﻯ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺑﺸﮑﻞ ﻋﺪﻡ ﺍﺣﺘﻴﺎﺭ ﺑﺎﺷﺪ ﻫﻤﻪ ﺍﻓﮑﺎﺭ ﺟﺒﺮﻯ ﻭﺑﺰﻭﺭ ﻭ ﺟﻬﺎﻟﺖ ﺣﻴﻮﺍﻧﻴّﺖ ﺍﺳﺖ. ﻣﮕﺮ ﺁﻧﮕﺎﻩ ﮐﻪ ﺩﺭ ﺧﻂ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺣﺮﮐﺖﺟﻮﻫﺮﻯ ﺃﺑﺪﻯ' ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﮐﺸﻒ ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺧﻮﺩ ﺑﺎﺷﺪ. ﮐﻮﺩﻙ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺩﺭﻙ ﺍﺭﺯﺷﻬﺎﻯ ﻣﻌﻨﻮﻯ'ﺗﺤﺖ ﺗﺄثیر ﻣﺤﺴﻮʌ= 03;ﺎﺕ ﺍﺳﺖ ﻓﻌّﺎﻟﻴﺖﺍﻭ ﻭﻗﺘﻰ ﺁﺯﺍﺩ ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ ﮐﻨﻨﺪﻩ ﺑﺪﺍﻧﺪ. ﺩﺭ ﺗﺮﻙ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﮐﺴﺐ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ. ﻭﻫﺮ&= #64400;س ﺑﺨﻮﺍﻫﺪ ﺑﺮﺩﻩ ﺑﻤﺎﻧﺪ'ﺭﻓﺘﺎ&#= 65197;ﺵ ﻧﻴﺰ ﺑﺮﺩﮔﻰ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﻭﻯ ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﺧﺘﻴﺎﺭ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪﻩ ﻣﺎﻧﺪ&#= 65257; ﺍﺳﺖ. ﺗﻠﺎﺵ ﺑﺮﺍﻯ ﺁﺯﺍﺩ ﺷﺪﻥ'ﺭﺳﻴﺪﻥ ﺑﻤﺮﺣﻠﻪ ﺁﺯﺍﺩﻯ ﺗﺸﮑﻴ&#= 65246; ﺷﺪﻩ ﺍﺳﺖ. ﻭﻟﻰ ﺍﻳﻦ ﮐﺎﺭ ﻧﻴﺰ ﻋﻘﻞ ﻣﻴﺨﻮﺍﻫﺪ. ﻭﻋ&= #65240;ﻞ ﺑﺮﺗﺮ ﻳﺎﻓﺘﻦ &= #65191;ﻮﺩ ﻫﻤﺎﻥ ﺁﺯﺍﺩﻯ ﺟﺴﺘﻦ ﺍﺳﺖ. ﻭ ﻋﻘﻞ ﺟﺰﺋﻰ ﻃﺎﻟﺐ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭ ﺁﺯﺍﺩ&= #65263; ﺍﺳﺖ. ﻭ (ﺁﺯﺍﺩﻯ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺁﺯﺍﺩ)ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ ﺑﺎﺯ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﺟﺒﺎﺭﻯ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻓﻄﺮﺗﻰ ﺍﻟﻬﻴﺎﺳﺖ. ﻓﮑ&= #65198; ﺑﺮﺍﻯ ﮔﺮﺍﻳﺶ ﺑﻌﻘﻞ'ﻃﺒﻴﻌﺖ&#= 65165;ﻭ ﺍﺳﺖ. ﻧﻪﺍﺟﺒﺎ&= #65197;' ﺑﻠﮑﻪﺑﺮﺍﻯ ﺁﺯﺍﺩﻯ ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁﺯﺍﺩﮔﺎﺯﻃﻠ= 5204;ﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮔﺮﭼﻪﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻃﻠﺴم ﻄﻠﺎﺋی ﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺩﺭ ﻣﻨﺘﻬﺎﻯ ﻓﮑﺮ ﺟﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ'ﻫﻤ&#= 65166;ﻥ ﺃﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ ﻭﺳﻨﺘﺰ ﺍﻳﻦ ﺩﻭ ﻣﺘﻀﺎﺩ' ﭼﻮﻥ ﺗﺰ ﻭﺁﻧﺘ&= #65264; ﺗﺰ ﺍﺳﺖ. ﻭﻟﻰ ﻭﻗﺘﻰ ﺍﺯ ﺍﻳﻦ ﻣﺮﺯ ﺩﺭ ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ &= #65193;ﻭﺭ ﻣﺎﻧﺪﻳﻢ'ﺗﻨﻬ&#= 65166; ﻳﻚ ﻧﻮﻋﻰ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺭﺍ ﺩﺍ&= #65197;ﻳﻢ. ﻳﺎ ﺑﻰ ﺗﻔﺎﻭﺗﻰ'ﭼﻮﻥ ﺩﺭ ﺩﻧﻴﺎ ﺑﻤﺮﺣﻠﻪ ﺍﺧﺘﻴﺎﺭ ﻣﻄﻠﻖ ﻧﻤﻴﺮﺳﻴﻢ. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻧﻬﺎﺋﻰ ﻫﺴﺘﻰ' ﺍﺧﺘﻴﺎ&= #65197; ﺁﺯﺍﺩ ﻣﻄﻠﻖ ﻫﺴﺖ. ﮔﺮﭼﻪ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'ﻧﺴﺒ&#= 65176;ﺎ ﺁﺯﺍﺩﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻣﺤﺪﻭﺩ ﺑﺨﻮﺍ&#= 65203;ﺖ ﻣﺮﺍﺗﺐ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺧﻮﺩ' ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺑ&= #65166; ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻭﮐﺸﻒ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺏ&= #1617; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭﻣﻌﺎﻓﻴّﺖ ﻫﺎﻯ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﺮﺍﺣﻞ ﻣﺘﻮﺍ&#= 65247;ﻰ ﺗﻌﺎﻟﻰ ﺭﺍ ﻳﺎﻓﺖ. ﺁﺯﺍﺩﻯ ﻫﺎﻯ ﺑﺮﺗﺮ ﻭ ﺗﺎ ﺃﺑﺪﻳّﺖ ﻭﮐﻤﺎﻝ ﻣﻄﻠﻖ'&= #64380;ﻮﻥ ﺩﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺍﻳﻦ ﺁﺯﺍﺩﻯ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 191;ﻮﺩ'ﻣﻴﺘﻮﺍﻧ᥾= 8;ﻢ ﺣﺪ ﺃﻗﻞ ﻋﺪﻡ ﺍﺟﺒﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﮐﻨﻴﻢ. ﻭﻟﻰ ﻣﺎ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ'ﺣﺘﻰ ﺩﺭ ﻣﺠﺒﻮﺭ ﺑﻮﺩﻥ'ﺑﺎﻧﺘﺨ&#= 65166;ﺏ ﺑﻴﻦ ﺗﻌﺪﺍﺩ ﻣﺤﺪﻭﺩﺗﺮ ﺑﺎﺷﻴﻢ. ﮐﻪﺁﺯ&= #65165;ﺩﻯ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺭﻙ ﮐﻨﻴﻢ. ﻣﺎﻧﻨﺪ(= ﺍﻧﺘﺨﺎﺏ ﺃﺣﺴﻦ ﻳﺎ ﺃﻫﻮﻥﺍﻟﺸﺮﻳ= 5254;) ﮐﻪ ﺑﻴﻦ ﺩﻭ ﻳﮑﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﮐﻨﻴﻢ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻧﻤﻮﻧﻪ ﺗﻨﺎﻗﺾ ﺍﺣﺴﺎس ﻣﺘﺎﻓ= 5268;ﺰﻳﮑﻰ'ﺩﺭ ﺩﻧﻴﺎﻯ ﻧﺎﺳﻮﺗﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﺎﺩﻯ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ ﻣﺎ'ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻳﻚ ﺭﺍﻩ ﺣﻞ ﺯﺑﺎﻧ&= #65264;' ﺑﺮﺍﻯ ﺣﻞ ﻣﺴﺄﻟﻪ ﺩﺭﺩﻧﺎﻙ ﻧﻴﺴﺘﻴﻢ. ﻭﻟﻰ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﺑﻴﻦ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭﺍﺣﺴﺎس ﺩﺭﺩ= 5255;ﺎﻙ ﺍﺳﺖ'ﻣﺸﮑﻞ ﺭﺍ ﺑﺎﻳﺪ ﺣﻞ ﮐﻨﻴﻢ. ﻧﻪ ﻣﺴﺄﻟﻪﺍﻯ ﺧﺎﺭﺝ ﺍﺯ ﺧﻮﺩ ﻣﺎ . ﭘس ﺑﻴﻦ ﺟﺒﺮ ﻭﺍﺧﺘﻴﺎﺭ ﻓﺮﻗﻰ ﻧﻴﺴﺖ. ﺟ= ﺒﺮ ﺍﻳﻦ ﺟﻬﺎﻧﻰ ﺍﺳﺖ. ﻣﺘﻔﮑّﺮ &= #65255;ﻴﺰ ﺗﺎﺑﻊ ﺟﺒﺮ ﻋﻠﻞ ﻭ ﻣﺠﻤﻮﻋﻪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺩﻟﺎﺋﻞ &#= 65165;ﺳﺖ. ﻭ ﺍﺧﻨﺘﻴﺎﺭ ﺍﻭ ﺗﺴﻠﻴﻢ ﺑﺠﺒﺮ ﺩﻟﺎﺋﻞ'ﺗﺎ ﺑﺎ ﺟﺒﺮ ﺑﺎﻟﺎﺗﺮ'ﺑﺘﻮ&#= 65165;ﻧﺪ ﺍﺯ ﺟﺒﺮ ﻋﻠﻞ ﻣﺎﺩﻯ ﻭ ﭘﺎﺋﻴ&= #65254; ﺗﺮ ﻧﺠﺎﺕ ﻳﺎﺑﺪ. ﺭﻭﺡ ﺩﺭ ﺗﺴﻠّﻂ ﺟﺴﻢ ﺍﺳﺖ'ﻭ ﺑﺮﺍﻯ ﺭﻫﺎﺋﻰ ﺍﺯ ﺟﺒ&= #65198; ﻣﺎﺩﻩ ﻭ ﻗﻮﺍ ﻣﻴﮑﻮﺷﻨﺪ ﻭﻟﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﻭﻧﻪ ﺑﺎ ﻣﺮﮒ. ﺭﻭﺡ ﺑﻌﺪ ﺍﺯ ﺭﻫﺎﺋﻰ ﺍﺯ ﺟﺒﺮ ﻣﺎﺩﻯ'ﮔﺮﻓﺘﺎ&#= 65197; ﺟﺒﺮ ﻫﺎﻯ ﻣﺮﺑﻮﻁ ﺑﺨﻮﺩﺵ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺟﺒﺮ ﺩﻟﺎﺋﻞ ﻭ ﻋﻠّﺘﻬﺎﻯ ﺑﺮﺗﺮ ﺍﺳﺖ. ﭘس ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﻋﺪﻡ ﺍﺧﺘﻴﺎﺭ ﻗﺎﺑﻞ ﺧﻠﻂ ﻧﻴﺴﺘﻨﺪ. ﺍﺧﺘ&= #65268;ﺎﺭ ﻫﻤﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﻳﻚ ﭼﻴﺰﻯ ﺑﺠﺎﻯ ﭼﻴﺰ ﺩﻳﮕﺮ'ﻭ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﺗﺴﻠّﻂ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﺑﺮ ﺟﺴﻢ ﻭﺫﻫﻦ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺑﺎﻟﻌﮑﺶ ﺗﺴﻠﻂ ﺟﺴﻢ ﺑﺮ ﺫﻫﻦ ﻭ ﻋﻘﻞ. ﺍﺧ= ;ﺘﻴﺎﺭ ﺗﺴﻠﻴﻢ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺍﺧﺘﻴﺎ&#= 65197;ﻯ ﻋﺎﻗﻠﺎﻧﻪ ﻭ ﺩ&= #65165;ﻭﻃﻠﺒﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺍﺳﺖ. ﺭﺍﺯﻯ ﺩﺭ ﺑﺎﺭﻩ ﺍﺧﺘﻴﺎﺭ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ. ﻧﻤﻴﺪﺍﻧ&= #65268;ﻢ ﺗﺄﻣﻴﻦ ﮐﻨﻨﺪﻩ ﺗﺴﻠّﻂ ﺭﻭﺡ ﺑﺮﺟﺴﻢ'ﻭ ﺑﺮﻗﺮﺍﺭﻯ ﺟﺒﺮ ﻋﻠّﺘﻬﺎ ﺍﺯ ﮐﺠﺎ ﺍﺳﺖ ؟ ﻭﻣﺒﺪﺃ ﻋﻠﻴّﺖ ﭼﻴﺴﺖ= 567; ﻭ ﻏﺎﻳﺖ ﻭﻫﺪﻑ ﻋﻠّﺘﻬﺎ ﺩﺭ ﻋﻠّﺖ ﺍﻟﻌﻠﻞ ﮐﺠﺎ ﺍﺳﺖ؟ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﻣﻴﮕﻮﺋﻴﻢ. ﻭﻣ&= #65198;ﺍﺗﺐ ﻣﺘﻮﺳﻂ ﺍﻟﻬﻰ ﺩﺭ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺑﺸﺮﻯ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔ&#= 65170;ﺮﻳﺎﻝ' ﻳﺎ ﺍﻟﮕﻮﻯ ﮐﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ. ﭘﻴ= ﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ (ﻭﺟﻮﺩﻯ ﻫﺎ)ﺭﺍﻩ ﺣﻞ ﺧﻮﺩﺭﺍ ﺩﻭﺭ ﺯﺩﻩ. ﺁﻧﭽﻪ ﻗﺎﺑﻞ ﺗﺒﺪﻳﻞ ﺑﻴﮑﺪﻳﮕﺮ ﻧﻴﺴﺘﻨﺪ'ﻣﻘﺎ&#= 65169;ﻞ ﻫﻢ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨﺪ. ﻭﺟﻮ&= #65193;ﻯ ﻫﺎ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎﺭ' ﺍﻫﻤﻴّﺖ ﺧﺎﺻﻰ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ. ﺑﺮﺗﺮ&= #65263; ﺷﺮﺍﻓﺖ ﻭ ﺍﺻﺎﻟﺖ ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎﻥ'ﺍﺻﻄﻠ&#= 65166;ﺡ ﺍﮔﺰﻳﺴﺘﺎﻧﺴ= 5268;ﺎﻟﻴﺴﺘﻬﺎ ﻳﻌﻨﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺘﻦ ﺑﺎ ﺑﻮﺩﻥ ﻣﺘﺮ&= #65165;ﻑ ﻧﻴﺴﺘﻨﺪ. ﻭﺍﻳ&= #65254; ﺑﺤث ﻟﻐﻮﻯ ﻓﺮﻧﮕﻰ ﺍﺳﺖ ﻳ&= #65166; (ﺩﺭﺟﻪ ﺍﻯ ﺍﺯ ﻭﺟﻮﺩ) ﮐﻪ ﺩﺭ ﺁﻥ ﻫﺴﺘﻴﻢ. ﻭﺑ= ﺎﻳﺪ ﺑﺪﺭﺟﻪ ﺑﺮﺗﺮ ﺗﻌﺎﻟﻰ ﺭﻓﺖ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺍﺭﺗ&= #65240;اء ﺩﺭﺟﻪ ﺑﺎ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻧﺒﺎﺷﺪ ﻫ&#= 65252;ﭽﻨﺎﻥ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺗﻮ&= #65203;ﻌﻪ ﺍﻓﻘﻰ . ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﺗﻨﻬﺎ ﺍﺳﺖ'ﻭﻟ&= #65264; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = (ﺑﻮﺩﻥ) ﺩﺍﺭﺩ ﻭﻟﻰ(ﺷﺪﻥ)ﻧﺪﺍ&= #65197;ﺩ. ﺑﻮﺩ ﻣﻮﺟﻮﺩ ﺗﻨﻬﺎ ﻣﺤﺼﻮﻝ ﻋﻠﻞ ﺍﺳﺖ ﮐﻪ ﻓﻌّﺎﻟﻴّﺖ ﺍA= 261;ﺭﺍ ﻣﻌﻴّﻦ ﻣﻴﮑﻨﺪ. ﺩﺭ ﻳﻚ ﺟﺒﺮ ﮐﺎﻣﻞ ﻋﻠّﻰ. ﻣﻮﺟﻮﺩ &= #65255;ﻴﺰ(ﺑﻮﺩﻯ) ﻧﺘﻴﺠﻪ ﻋﻠﻞ ' ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺑﺨﻮﺍﻫﻴﻢ ﮐﻮﺗﺎﻩ ﺁﻣﺪﻩ &= #65169;ﺎﺷﻴﻢ'ﻭﻟﻰ ﺑﺮﺩﻩ ﺁﻥ ﭼﻴﺰﻯ ﮐﻪ ﻫﺴﺖ'ﻳﺎ ﺁﻧﭽﻪ = ﮐﻪ ﺑﻮﺩﻩ ﻧﻤﻰ ﺑﺎﺷﺪ. ﻣﻴﺘﻮﺍ&= #65255;ﺪ ﺍﻳﻦ ﻭﺿﻊ ﺭﺍ ﺑﭙﺬﻳﺮﺩ'ﻳﺎ ﺑﺎ ﺁﻥ ﻣﺨﺎﻟﻔﺖ ﻧﻤﺎﻳﺪ. ﺩﺭ ﻣﻮﺭﺩ ﮐﻮﺗﺎﻫﻰ ﻗﺪ'ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻋﺘﺮﺍﺽ ﮐﻨﺪ. = ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑﺸﺨﺼﻴّﺖ ﺍﻭ ﺍﺳﺖ. ﮐﻪ ﮐﺪﺍﻡ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐ&= #65256;ﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺗﺎ ﺃﻧﺪﺍﺯﻩﺍﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﻣﻴﮑﻨﺪ ﻭﺭﻭﻯ ﻋﻨﺎﺻﺮ ﻗﺒﻠﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ. ﻭﻟﻰ ﻣﻴﺨﻮﺍﻫﺪ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﻣﺴﺘﻘﻞ ﺍﺯ ﺁﻥ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ. ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﻳﻦ ﻣﻄ&= #65248;ﺐ ﺩﺭﺳﺖ ﺍﺳﺖ. ﺑﻘ= ﻴّﻪ ﮐﺎﺭﻫﺎ ﺑﺎﺯ' ﻫﻤﺎﻥ ﻋﻠﻞ ﺫﺍﺗﻰ ﻧﻔﺴﺎﻧﻰ ﺷﺨﺺ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﻗﺪﺭﺕ ﺧﻠﺎﻑ ﺣﻘﻴﻘﺖ ﺩﺍﺷﺘﻦ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﺗﻨﻬﺎ ﺗﺮﻙ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻗﺒﻠﻰ ﺧﻮﺩ'ﺑﺎ ﮐﻨﺘﺮﻝ ﻧﻔس ﻣﻴﺒﺎﺷﺪ. ﻧﻪ ﺧﻮﺩ ﺳﺎﺯﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩ&#= 65263;'ﮐﻪ ﺃﻣﺮﻯ ﻣثبت ﺍﺳﺖ. ﻭ ﺧﻠّﺎﻗﻴّﺖﻫʋ= 66;ﻯ ﻧﺎﺳﻮﺗﻰ ﺳﺮﺍﺳﺮ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﺍﺳﺖ. ﻭ ﺑﻬﺸﺖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ.= ﺍﻳﻦ ﮐﺎﺭ ﻣﺴﺘﻠﺰﻡ ﻣﻨﺸﺄ ﻣﻄﻠﻖ'ﻳﻌﻨﻰ ﺑﺮﺗﺮﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﺪﻫﺪ. ﺍ= ﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺎ ﺃﺻﻞ ﺳﺒﺒﻴّﺖ ﻭ ﻋﻠّﻴّﺖ' ﮐﻪ ﻫﺮ ﭘﺪﻳﺪﻩﺍﻯ ﺑﺎﻳﺪ ﻣﻨﺸﺄ ﻋﻠّﺘﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺘﻨﺎﻗﺾ ﺍﺳﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺟﻮﺍﺏ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺩﺭ ﺩﻭ ﮔﺮﻭﻩ ﻫ= ﺴﺖ. (ﻭﺟﻮﺩﻯ ﻫﺎﻯ ﺑﻰ ﺧﺪﺍ)'ﻭ (ﻭﺟﻮﺩﻯ ﻫﺎﻯ ﻣﺴﻴﺤﻰ ﺑﺎ ﺧﺪ&= #65165;). ﺳﺎﺭﺗﺮ ﻣﺮﻭﺝ ﺑﻰ ﺩﻳﻨﻰ ﻣﻄﻠﻖ ﺍﺳﺖ. ﺑﻴ= ﻦ ﻭﺍﻗﻌﻴّﺖ ﺍﺧﺘﻴﺎﺭ ﻭ ﻗﺪ&= #65197;ﺕ ﺧﻠّﺎﻗﻴّﺖ ﺭﺍﺩﺭ ﻳﮑﺪﻳﮕﺮ ﻣﺘﻀﻤّﻦ ﻣﻴﺪ= 5165;ﻧﺪ. ﻭﭼﻮﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻮﺿﻴﺢ ﺑﺪﻫﺪ' = ﺍﻋﺘﺮﺍﺽ ﺩﺍﺭﺩ. ﮐﻪ ﻣﻮﺿﻮﻉ ﺑﻰ ﻣﻌﻨﻰ ﻭ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﺍﺳﺖ. ﻭ ﺍﻧﺘﺨﺎﺏ ﺍﻧﺴﺎﻥ ﺭﺍ ﻏﻴﺮ ﻣﺸﺮﻭﻁ ﺑﻠﮑﻪ ﻣﻄﻠﻖ ﻣ&= #65268;ﺪﺍﻧﺪ . ﺳﺎﺭﺗﺮ ﺍﻳﻦ ﻧﻮﻉ ﺍﻧﺘﺨﺎﺏ &= #64400;ﻪ ﻭﺍﻗﻌﻴّﺖ ﺩﺍﺭﺩ'ﺑﺪﻭﻥ ﻧﻘﻄﻪ ﺍﺗّﮑﺎ ﺩﺍﻧﺴﺘﻪ' ﻭﻣﻮﺟﺒﺎﺕ ﻭ ﻋﻠﻞ ﺧﻮﺩﺭﺍ ﺑﺮ ﺧﻮﺩ ﺗﺤﻤﻴ&= #65246; ﻣﻴﮑﻨﺪ. ﻭ ﻧﺎﻣﻌﻘﻮﻝ ﺑﻨﻈﺮ ﻣﻴﺂﻳﺪ. = ﮐﻪ ﻫﻤﻴﻦ ﻃﻮﺭ ﻧﻴﺰ ﻫﺴﺖ. ﺯﻳﺮ= ﺍ ﺗﻤﺎﻡ ﺩﻟﺎﺋﻞ ﻭ ﺍﺳﺎس ﻫﺎ ﻧﻴﺰ ﻧﺎﻣﻌﻘﻮﻝ ﻫﺴ&#= 65176;ﻨﺪ ﻭ ﻧﺎﻣﻌﻘﻮﻝ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌﻨﻰ ﺑﺪﻫﺪ. ﭼ= ﻮﻥ ﻧﺎﻣﻌﻘﻮﻝ ﺑﻮﺩﻥ'ﻗﻮﺍﻋﺪ ﻣﻌﻘﻮﻝ ﺭﺍ ﻓﺮﺽ ﻣﻴﮑﻨﺪ. ﮐ= ﻪ ﺑﺴﻴﺎﺭ ﺷﻨﺎﺧﺖ ﻣﻌﻘﻮﻝ ﺍﺯ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﺍﺧﻠﺎﻗﻰ ﺑﻮﺩﻥ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻧﺒﻮﺩﻥ'ﮐﻪ ﻣﻌﻴﺎﺭ ﺁﻥ ﻗﻮﺍی ﻋﺪﻣﻰ ﺍﺳﺖ ﻫﺮﮐس ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﻮﺍﻋﺪﻯ ﺑﺎ ﺍﻧﺘﺨﺎﺏ ﺁﺯﺍ&#= 65193;'ﻭﻟﻰ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﺮﺗﻔﻊ ﮐﻨﺪ. ﭼ= ﻮﻥ ﺍﺭﺯﺵ ﺩﻟﺎﺋﻞ ﺗﻨﻬﺎ ﺑﻮﺍﺳﻄﻪ ﺍﻧﺘﺨﺎﺑﻰ ﺍﺳ&#= 65174; ﮐﻪ ﺑﻌﻤﻞ ﺁﻭﺭ&= #65193;ﻩ ﺍﺳﺖ ﻳﺎ ﺳﻤﭙﺎﺗﻴﻚ ﺷﺪﻥ ﻣﻘﺎﻡ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻭ'ﻫﺮ ﺩﻟﻴﻠﻰ ﺑﻌﺪ ﺍﺯ ﺍﻧﺘﺨﺎﺏ'ﻣﻌﻨ&#= 65264; ﻭ ﺩﻟﻴﻞ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ ﻣﻴﺸﻮﺩ. ﺑﺎ ﺭﺩ ﺷﺪﻥ ﺁﻥ ﺩﻟﻴﻞ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺗﻨﻬﺎ ﺿﺪ ﺩﻟﻴ&= #65246; ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭﻟﻰ ﻭﺟﻮﺩﻯ ﻫﺎﻯ ﻣﺴﻴﺤﻰ ﺧﺪﺍ ﺷﻨﺎس 'ﻗﺪﺭﺕ ﺧﻠّﺎﻗﻴّﺖ ﺭA= 165; ﻣﺨﺼﻮﺹ ﺧﺪﺍ ﻣﻴﺪﺍﻧﻨﺪ. ﺑﺎ&= #65199; ﺍﻧﺴﺎﻥ ﺍﺧﺘﻴﺎﺭﻯ ﺩﺍﺭﺩ'ﮐﻪ ﺩﺭ ﺍ= ﻳﻦ ﺧﻠّﺎﻗﻴّﺖ ﺷﺮﮐﺖ ﮐﻨﺪ. ﺩﺭ= ﮐﺎﺭﻫﺎﻯ ﻣﺎﺩﻯ ﻣﺸﺎﺭﮐﺖ ﺑﻨﻔﻊ ﺧﻮﺩﺵ' ﻭ ﺑﻀﺮﺭ ﻃﺒﻴﻌﺖ ﺩﺍﺭﺩ. ﺍﻣﺎ ﺩﺭ ﮐﺎﺭ ﺧﻴﺮ ﺗﮑﺎﻣﻠﻰ'ﻣﺸﺎ&#= 65197;ﮐﺖ ﺍﻧﺴﺎﻥ ﺑﻤﻮﺟ&#= 65168; ﻗﻮﺍﺭﻩ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻭﻟﺎﻳ&#= 65176;ﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﺳﺖ'ﮐﻪ ﮔﻮﺋﻰ ﺷﺮﻳﻚ ﺧﻠّﺎﻗﻴّﺖ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﺩ ﻳﺎ ﺣﺪ ﺃ= ﻗﻞ ﺩﺭ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺍﺭﺩ. ﺩﺭ ﻭﺍﻗﻊ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﻭﺳﺎﻟﻚ' ﺍﺧﺘﻴﺎﺭﺵ ﻫﻤﺎﻥ ﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ ﻣﺎﺩﻯ ﻭﺗﺴﻠﻴ&#= 65250; ﻭﮐﻮﺷﺶ ﺗﻤﺎﻡ &= #65261;ﻗﺖ'ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﺤﻠﻴﻪ ﺗﺎ ﺷﻬﻮﺩ ﻭﺗﺮﻗّﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ(ﮔﺒﺮﻳﺎﻝ ﻣﺎﺭﺳﻞ) ﺑﻬﺘﺮ&= #65267;ﻦ ﻧﻤﺎﻳﻨﺪﻩ ﺟﻨ&#= 65166;ﺡ ﻣﺴﻴﺤﻰ ﻭﺟﻮﺩﻯ ﻫﺎ' ﺗﻨﻬﺎ ﺑﺎ ﭼﻨﺪ ﺃﺻﻞ ﺍﺯ ﻧﻈﺮﻳ&= #1617;ﻪ ﻭﺟﻮﺩﻯ ﻫﺎ' ﺩﺭ ﺑﺎﺭﻩ ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﺁﻧﺎﻥ ﻣﻮﺍﻓﻖ &= #65255;ﻤﻰ ﺑﺎﺷﺪ. ﻭﻯ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ ﺍﺵ ﺑﻨﺎﻡ ﻣﺎﺑﻌﺪ ﺍﻟﻄﺒﻴﻌﻪ ﻣﺘﺎﻓﻴﺰﻳﻚ'ﺑ&#= 65268;ﺸﺘﺮ ﺑﺘﺤﻤﻴﻞ ﺧﻮﺩﺷﻨﺎﺳﻰ'ﺑ&#= 65228;ﻤﻖ ﻣﺴﺎﺋﻞ ﺍﺻﻮﻟﻰ ﻣﻴﭙﺮ&#= 65193;ﺍﺯﺩ. ﻭ ﻳﺎ ﻓﻠﺴﻔﻰ' ﮐﻪﺍﺯﻋﻤﻞ ﺗﺎ ﻧﻈﺮ ﻣﻴﺮﻭﺩ. ﻭ= ﻯ ﺑﺎ ﺳﺎﺭﺗﺮ ﻣﻮﺍﻓﻖ ﺍﺳﺖ. ﮐ= ﻪ ﺍﺧﺘﻴﺎﺭ ﺩﺳﺖ ﺧﻮﺩ ﻣﺎ ﺍﺳﺖ. ﻭ= ;ﻟﻰ ﺗﻨﻬﺎ ﻣﻴﺘﻮﺍﻥ ﺍﺧﺘﻴﺎﺭ ﻭ ﺍﻧﺘﺨﺎﺏ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ' = ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ'ﻳﮑﻰ ﺍﺯ ﺩﻭ ﺭﺍﻩ ﻧﺠﺎﺕ ﻳﺎ ﻗﻬﻘﺮﺍ ﺍﺳﺖ ﻭﻯ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﺭﻭﺡ ﻣﺎ ﺧﻮﺍﻧﺪﻩ'ﭼﻮﻥ ﺭﻭﺡ ﺑﺮﺍﻯ ﺟﺴ&= #65250;. ﺭﻭﺡ ﺑﺎﻟﻘﻮّﻩ ﺩﺭ ﻧﻔس ﺑﺎﻟﻔﻌﻞ' ﺑﺎ ﻣﻘﺎﻡ ﺑﺎﻟﻘﻮﻩ ﺑﻌﺪ&#= 65263; ﺍﺯ ﻣﻘﺎﻡ ﺑﺎﻟﻔﻌﻞ ﮐﻨﻮﻧﻰ. ﻟﺬﺍ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ ﺭﻭﺡ ﺑﺮﺗﺮ ﺭﻭﺍﻥ ﺭﺍ ﮐﻪﻣﻄﻠﻖ ﻣﺎ ﺍﺳﺖ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﻢ. ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﻣﻘﺎﻡ ﺭﺳﻴﺪ. ﮐﻪ ﺩﻳﺪﻩ ﺷﻮﺩ. ﺯﻳ= ﺮﺍ ﺟزء ﻧﻤﻰ ﺗﻮﺍ= 5255;ﺪ ﮐﻞ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭﺍ ﻣﮕﺮ ﺩﺭ(ﮐﻞ ﻓﺮﺩﺍﻳﺶ)ﺑﺒﻴ&#= 65256;ﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪﮐﻪﺟﺎﻫ= 5246; ﻧﻤﻴﺘﻮﺍﻧﺪ ﻋﻠﻢ ﻭ ﺁﮔﻠﺎﻫ&= #65264; ﺭﺍ ﺑﺒﻴﻨﺪ. ﻣﺎ= ﺭﺳﻞ ﻓﻌّﺎﻟﻴﺖ ﺍﺧﺘﻴﺎﺭﻯ ﺭﺍ'ﺭﺿﺎﻳﺖ ﺩﺍﺩﻥ به ﻤﻮﺟﻮﺩﻯ ﮐﻪ ﺩﺭ ﺁﻥ ﺷﺮﮐﺖ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﻗﺪﺭ&#= 65173; ﻣﻄﻠﻖ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﻣﻮﺟﻮﺩ ﻭﺍﺭﺯﺵ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﻫﻤﺪﻳﮕﺮ ﺭﻫﺎﺋﻰ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻟﻮﻯﻠﺎﻭﻝ ﻧﻤﺎﻳﻨﺪﻩ ﺗﻔﮑّﺮ ﻣﺴﻴﺤﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻳﻚ ﻗﻄﻌﻪ ﺍﺯ ﻣﮑﺘﺐ ﻓﻠﺴﻔﻰ ﻣﻴﮕﻮﻳﺪ'ﺩﺭ ﺟﻬﺎﻥ ﻳﻚ ﻣﻮﺟﻮﺩ ﺑﻴﺸﺘ&#= 65198; ﻧﻴﺴﺖ'ﺑﻘﻴّﻪ ﺩﺭ ﺁﻥ ﺷﺮﮐﺖ ﺩﺍﺭﻧﺪ. ﺍﻳﻦ ﮔ= ﻔﺘﻪ ﺷﺮﮐﺖ ﺍﺯ ﺍﻓﻠﺎﻃﻮﻥ ﺍﺳﺖ. (ﺷﺮﮐﺖ ﺗﺪﺍﺧﻠﻰ)ﮐﻪ ﺧﻮﺩﺵ ﻫﻢ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﺍﺳﺖ. ﻭﻟﻮ ﺑﺸﮑﻞ ﺭﻭﺡ ﺍﻟﻘﺪس یا نفس کلّ محمد . و ﻳᥴ= 6; ﺭﻭﺡ ﻣﺪﺑّﺮ ﻳﺎ ﺧﺪﺍﺩﺍﺧﻞ ﻫﺴﺘﻰ)ﻭ ﻳﺎ ﺧﺪﺍ ﺩﺍﺧﻞ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻫﻤﻪ ﺍﺷﻴاء'ﺩﺭ ﺧﺪﺍ ﺧﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻰ. ﻭ ﻗﺪﺭﺕ ﺧﻠّﺎﻕ ﻣﻮﺟﻮﺩ'ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ. ﻫﻢ ﺧﺪﺍ ﺩﺍﺧﻞ ﺍﻟﻠﻪ ﻭ ﻫﻢ ﺧﺪﺍ ﺧﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻰ ( ﻫﻮ). @= 400;ﻪ ﺗﺪﺑﻴﺮ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ ﺩﺍﺭﺩ. = ﻭﻟﻰ ﭼﻮﻥ ﺍﺧﺘﻴﺎﺭ ﻣﻘﺎﺑﻞ ﮐﺎﺭﻣﺎ ﻭﻣﺴؤﻟﻴّﺖ ﻗA= 260;ﻘﺮﺍﺋﻰ ﺍﺳﺖ'ﻣﻮﻗﺘﺎ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﺧﺪﺍ ﺩﺍﺧﻞ ﻫﻢ ﻧﺪﺍﻧﺴﺖ. ﻭﻣﻴ&= #64405;ﻮﻳﺪ ﺍﺧﺘﻴﺎﺭ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻩ ﻫﺎﻯ ﺍﺧﺘﻴﺎﺭ&#= 65263; ﻧﻴﺴﺖ'ﭘﺶ ﻣﺠﺎ&= #65199;ﺍﺕ ﻫﻢ ﻇﻠﻢ ﻭﺳﺘﻢ ﺧﻮﺍﻫﺪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﻮﺩ. ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﻓﺮﺩﻯ ﻫﻤﺎﻥ ﺳﻬﻢ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻳﻢ. ﺩﺭ ﻧﺠﺎﺕ ﻧﻴﺰ ﺳﻬﻢ ﺧﻮﺩ ﻣﻴﮑﻨﻴﻢ. ﻭﻟﻰ = ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﺧﺘﻴﺎﺭ ﺩﻭﺭﺍﻩ ﺭﺍ ﺩﺍ&= #65197;ﺩ'ﻭ ﻫﺮ ﺩﻭ ﻧﻴﺰ ﺳﻬﻢ ﺍﻭ ﺩﺭ ﻣﺸﺎﺭﮐﺖ ﺍﺳﺖ. = ﺳﻬﻢ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺑﻘﺪﺭﺕ ﺧﻠّﺎﻕ ﺧﻮﻳﺶ ﺭﺿﺎﻳﺖﺑﺪﻫﻴ= 5250;'ﻭ ﺩﺭ ﻏﺎﺋﻴّﺖ ﻭ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷﻴﻢ. ﺩﺭ ﻧﺠﺎﺕ ﻭﻳﺎ ﺩﺭ ﮐﺎﺭﻣﺎ ﻭ ﺻﻔﺖ ﺷﺪﻥ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ'ﺩﺭ ﻋﺪﻡ ﺳﻠﻮﻙ ﻭ ﺍﺯﺩﻳﺎﺩ ﮔﻨﺎ&#= 65257; ﻭ ﻓﺴﺎﺩ'ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻣﺎ ﻫﺴﺖ. ﻭﻣﺎﻝ ﻣﺎ= ﺑﺮﺧﻮﺭﺩ ﺭﺿﺎﻳﺖ ﺑﺨﺶ ﻣﺎ'ﺍﺯ ﻋﻤﻞ ﺧﺎﻟﺺ ﺭﺑّﺎﻧﻰ ﻭ ﻏﺎﺋﻴّﺖ ﻭ ﻗﺒﻮﻝ ﻣﺎ. ﻭﺍﻗ= ﻌﻴّﺖ ﻫﺮ ﮐس ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﮐﺮﺩﻩ'ﺑﺤﺎﻟﺖ ﺭﻭﺡ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎ ﮐﺎﺭﻣﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ'ﻭﺗﮑ&#= 65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ. ﻭ ﻳﺎ ﺩﺭ ﺗﺴﻠﻴﻢ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>A= 165;ﻳﻤﺎﻥ ﻋﻤﻠﻰ ﺳﻠﻮﮐﻰ'ﻭ ﻳﺎ ﻟﺬﺕ ﻭﮐﺎﺭﻣﺎﻫﺎﻯ ﺑﻌﺪﻯ. <span style=3D'mso-spacerun:yes'> </= span><span style=3D'mso-spacerun:yes'> </span>ﻧﺒﺎﻳ= 5194; ﺧﻠﻂ ﺍﺭﺍﺩﻩ ﺧ&= #65262;ﺩﻣﺎﻥ ﺭﺍ ﺑﺎ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﻧﻤﻮﺩ. ﮐ= ﻪ ﺑﺎﻋث ﺧﻨثی ﺷﺪﻥ ﺍﺭﺍﺩﻩ ﻣﺎ ﻣﻴﮕﺮﺩﺩ ﭘس ﺑﻬﺘﺮ ﺍﺳﺖ'ﺑﻤﻮﺍﺯﺍ&#= 65173; ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍﺳﺖ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ'ﻭﺗﺰﮐﻴﻪ ﻧﻔ س ﺗﺎﺣﺼﻮﻝ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﭘﻴﺶ ﺭﻓﺖ. ﺁﻧﮕ= ﺎﻩ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﺭﺍﺩﻩ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭﺑﺎﻟﻌﮑس ﻧﻴﺰ ﻫﺴﺖ. ﻭ ﺍﻟّﺎ ﺟﻬﺖ ﻣﺨﺎﻟﻒ ﺟﺮﻳﺎ&#= 65253; ﺳﻴﻞ ﻭ ﺟﺮﻳﺎﻥ ﺣﻮﺍﺩﺵ ﻃﺒﻴﻌ&#= 65174; ﻭﮐﻞ ﻫﺴﺘﻰ ﺷﻨ&= #65166; ﻧﻤﻮﺩﻥ'ﺧﻮﺩﺭ&#= 65165; ﻓﺮﺳﻮﺩﻩ ﺗﺮ ﻭﻣُﺮﺩﻥ ﺍﺳﺖ. &= #65261;ﻋﺎﻗﺒﺖ ﻧﻴﺰ ﮐﺎﺭﻣﺎ ﻭ ﻗﻬﻘﺮﺍﻯ ﻣﺠﺪﺩ ﻧﺴﺦ ﻭﻣ&= #65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﺑﺠﻬﺎﻥ ﻤﻴﺒﺎ&#= 65207;ﺪ. ﺗﺎ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺑﺎﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ. &= #64400;ﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭﻣﺎ ﺩﻭﻥ ﺃﺗﻢ ﻧﻴﺰ ﺯﻣﺎﻧﻰ'ﺩﺭ ﻫﺮ&= #65255;ﻮﻉ ﻣﺸﺨّﺺ ﺧﻮﺩ ﭼﻨﺎﻥ ﻣﻴﮑﻨﺪ. = ﻭﺍﻧﺴﺎﻥ ﮐﻪ ﺯﻣﺎﻥ ﺩﺭﺍ&= #65199;ﺗﺮﻯ ﺭﺍ ﺑﺎ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ ﻫﺎ ﻃﻰ ﮐﺮﺩﻩ'ﭼﻨﻴﻦ ﻭ&= #65223;ﻴﻔﻪ ﺍﻟﻬﻰ ﮐﻪ ﻧﻔﻊ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻧ&= #65268;ﺰ ﻫﺴﺖ ﻧﮑﻨﺪ. ﻭﻟ= ﻰ ﺑﺪﻧﻴﺎﻯ ﺑﺸﺮﻯ ﻭ ﻟﺬﺗﻬﺎﻯ ﺟﺴﻤ&#= 65264; ﻭﺟﻨﺴﻰ ﺁﻥ ﻣﻴﭙﺮﺩﺍﺯﺩ. ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺩﺭ ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻫﺮﺩﻭ ﺣﺎﻝ ﻫﺮﻣﻮﺟﻮﺩﻯ'ﺗ&#= 65188;ﺖ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﺪﻭﻥ ﻫﺪﻑ ﻭ ﻏﺎﻳﺘﻰ ﻧﻬﺎﺋﻰ'ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﻣﻘﺼﻮﺩ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ. ﻭ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻓﻨﺎﻯ ﺍﺯ ﻣﻘﺎﻡ ﻓﻌﻠﻰ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺑﻨﻮﻉ ﻓﺮﺷﺘﻪﮔﻮﻧﻪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ'ﺑﺠﻬﺎﻥ ﺑ&= #65166;ﺯ ﺧﻮﺍﻫﺪ ﮔﺸﺖ. ﻭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﻋﻤﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺎ ﺁﻥ ﺗ&= #64401;ﻨﻮﻟﻮﺟﻰ ﻭ ﺗﻤﺪﻥ ﻭ ﺑﻬﺪﺍﺷﺖ ﻏﻴﺮ &= #65239;ﺎﺑﻞ ﺗﺼﻮﺭ'ﻭ ﺑﺎ ﮔﺮﺩﺷﻬﺎﻯ ﺩﺭ ﻋﻤﻖ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺳﺎﺭﺗﺮ ﺧﺪﺍ ﻧﺎﺷﻨﺎس '&= #65207;ﺎﻳﺪ ﺧﻮﺩ ﻧﻴﺰ ﻧﺎﺧﻮﺍﺳﺘﻪ ﻭﻧﺪﺍﻧﺴﺘﻪ ﮔﻔﺘﻪ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﻫﻴﭻ ﭼﻴﺰﻯ ﺭﺍ ﺑﺎﻧﺪﺍﺯﻩ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺷﺪﻥ ﺧﻮﺩ ﻧﻤﻰ ﺧﻮﺍﻫﻴﻢ ﻳﻌﻨﻰ ﺑﺎﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺩﺭ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔﺒﺮﻳﺎﻝ. ﻳﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ' ﺁﺭﺯﻭﻯ ﺗﻤﺎﻡ ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ. ﻭﻣﻨ= ﺸﺄ ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ ﻭﻓﺮ&#= 65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ درﻣورد ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎﺷﺪ. ﻭ ﺳﺎﺭﺗﺮ ﻣﻴﮕﻮﻳﺪ ﭘس ﻣ&#= 65166; ﺑﺎ ﺍﺭﺍﺩﻩﺍﻯ ﻋﺎﻟﻰ ﺗﺮﻯ ﺗﻮﻗّﻌﺎﺕ ﺁﺯﺍﺩﻯ ﺣﻘﻴﻘ&#= 65264;'ﻳﺎ ﺁﺯﺍﺩﻯ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺑﻘﻮﻝ ﺍﻭ ﺑﺮﺳﻴﻢ. ﮐﻪ ﺩﻗﻴﻘﺎ ﻫﻤﻴﻦ &= #65259;ﺪﻑ ﺳﺎﻟﻤﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺗﻤﺎﻡ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍﻧﺒﻴﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺗﺸﮑﻴﻞ ﺣﮑﻮﻣ&#= 65176;ﻬﺎﻯ ﺩﻳﻨﻰ ﻭ ﻣﺬﻫﺒﻰ ﺁﺧﻮﻧﺪﻫﺎ ﺑﻨﺎﻡ ﺧﺪﺍ'ﻫﺮ ﮐﺎﺭﻯ ﺭﺍ ﺑﺨﻮﺍﻫﻴﻢ ﺍﻧ&#= 65184;ﺎﻡ ﺑﺪﻫﻴﻢ. ﻭ ﺍﻳﻦ ﺁﺯﺍﺩﻯ ﻳﻚ ﻧﻮﻉ ﺗﻮﻫّﻢ ﺫﻫﻨﻰ ﻧﻴﺴﺖ ﮐﻪ ﺳﺎﺭﺗﺮ ﺍﺣﺘﻤﺎﻟﺎ ﺩﺍﺭﺩ ﻭ ﻓﮑﺮ ﻣﻴﮑﻨﺪ. ﻭﻗﺘﻰ ﻣﻨﻄﺒﻖ ﺑﺎﺭ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺷﺪ' ﺁﮔﺎﻩﻭﺁﺯ&= #65165;ﺩ ﺍﺳﺖ. ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﺭﺳﻴﺪ'ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﺯﺍﺩ ﻣﻴﺸﻮﺩ ﺯﻳﺮﺍ. = ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺗﺠﺮﺑﻪ ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳﺪ . ﻭ ﺁﺯﺍﺩﻯ ﺳﺎﺭﺗﺮ ﺑﺸﮑﻞ ﺑﻰ ﺧﺪﺍﺋﻰ'ﻭﻓﺎﺭ&#= 65229; ﺍﺯ ﻏﻢ ﺑﻮﺩﻥ ﻳﺎ ﻧﺒﻮﺩﻥ ﺧﺪ&= #65165;'ﭼﻪ ﺭﺳﺪ ﺑﺰﻧﺪﮔﻰ ﻫﺎﻯ ﺍﻧﺘﻘﺎﻣﻰ ﺧﺪ&#= 65165;ﻭﻧﺪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ' ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁ&#= 65199;ﺍﺩﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 155;ﺑﺪﻯ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﭼﻨﺪ ﺻﺒﺎﺣﻰ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺁﺯﺍﺩ &= #65175;ﻮﻫّﻢ ﻣﻴﮑﻨﺪ. ﻏﺎﻓﻞ ﺍﺯ ﺭﻧﺞ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺣ&#= 65176;ﻰ ﻓﻄﺮﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻧﻴﺴﺖ ﺁﺯﺍﺩﻯ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺳﺎﺭﺗﺮ ﻧﻴﺰ ﻗﺪﺭﺕ ﺍﻧﺘﺨﺎﺏ ﮐﻢ ﻭﺑﻴﺶ ﺗﺼﺎﺩﻓ&#= 65264; ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻗﻮﻩ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ ﺍﺯ ﺭﻭﻯ ﻃﺒﻴﻌﺖ ﻣﻌﻘﻮﻝ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬ&= #65165; ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻫﺮ ﻗﺪﺭ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺫﻭﺏ ﺷﻮﺩ'ﮐﻪ ﺑﺎ ﻭﺣﺪﺕﻫﺎﻯ ﻭﺟﻮﺩﻯ ﺑﺎ ﻣﺮﺍﺗﺐ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺷﻬﻮﺩﻯ' ﺍﻳﻦ ﺫﻭﺏ ﺷﺪﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺁﻧﮕﺎ&= #65257; ﺍﺯ ﺭﻓﺘﺎﺭ ﺁﺯﺍﺩﺍﻧﻪ ﻭ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮ&= #65193;'ﺣﺘﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻧﺴﺒﺖ ﺑﺎﻟﮕﻮﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺁﺧﺮ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺑﺮﺳﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﭘس ﺍﺯ ﺭﺟﻌﺖ ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍ&= #65247;ﻬﻰ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﮐﺎﻣﻠﺎﻥ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺍﻭ ﻣﻨﺒﻊ ﻋﻘﻠﻰ ﻭﺍﻟﻬﺎﻡ ﻟﺪﻧّﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺳﻄﺢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺍﺭﺩ' ﻭﻧﻴﺰ ﺍﻟﻬﺎﻣﺎﺕ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﺏّ ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤﺎﻧﻰ ﺩﺍﺷ&#= 65174;. ﮔﻮﺋﻰ ﺭﺏّ ﻧﺎ&#= 65193;ﻳﺪﻩ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺯﻭﺩﺗﺮ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﻭح ﺒﺤﻬﺎﻥ ﺗﺮﺑﻴ&#= 65174; ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺭﺍ ﺑﻌﻬﺪﻩ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﭘس</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﺯ ﺗﻮﻟّﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻣﺴﺘﻘﻴ&#= 65252;ﺎ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ' ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩّ ﻋﻈ= 5268;ﻢ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﻣﺬﮐﻮﺭ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧﺪ ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑﻮﻟﺎ&#= 65267;ﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ. = ﻭﺣﺘﻰ ﺗﮑﺮﺍﺭ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﮐﺮﺍ= ﻣﺎﺕ ﻋﻘﻠﻰ ﻭ ﺑﺎﻟﻔﻌﻞ ﺑﻴﺸ&#= 65176;ﺮﻯ ﭘﻴﺪﺍ ﮐﻨﺪ. ﺁﻧ= ﮕﺎﻩ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ'ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﺮﺳﺪ. ﻭﺣﺘﻰ = ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﭘ&= #65268;ﺶ ﻣﻴﺮﻭﺩ. ﻭﻫﻤﭽ&= #65256;ﺎﻥ ﻣﻬﺪﻯ ﻫﺎﻯ ﻋﻈﻴﻢ ﺗﺮ'ﻭﮐﺎﺷﻔﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﻭ ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨﺪ. ﻭ ﺍﻳﻨﻚ ﺟﺰ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭﺗﺮﻙ ﺑﺸ&= #65198;ﻳّﺖ ' ﻧﻤﻴﺘﻮﺍﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪ' ﮐﻪ ﻭﻳﺰ= ﺍﻯ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻭﻟﺎﻳ&#= 65174; ﻣﻬﺪﻯ ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﮐﻨﺪ . <o:p></= o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺑﻤﻌﻨﻰ ﺩﺭﺳﺖ'ﺑﺪﻭﻥ ﻧﻈﻢ ﻭ ﺭﻭﺵ ﺩﺭﺳﺖ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﻫﺴﺘﻰ ﭘﻴﺪﺍ ﮐﻨﺪ ﺍﮐثرﺍ ﺗﺼﻤﻴﻤﺎﺕ ﻣﺎ ﻣﻌﻨﻰ ﺍﺭﺍﺩﻩ &= #65255;ﺪﺍﺭﺩ. ﮐﻪ ﺑﺎ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭ ﺩﺭﺳﺘﻰ ﻫﺪﺍﻳﺖ ﺷﺪﻩ ﺑ&= #65166;ﺷﺪ. ﻫﺪﺍﻳﺘﻬﺎﻯ ﻋﻬﻠﻤﻰ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺩﺭ ﺻﻮﺭﺕ ﺩﺭﺳﺖ ﺑﻮﺩﻧﺪ'ﻣﻔﻴﺪ &= #65199;ﻧﺪﮔﻰ ﺭﺍﺣﺖﺗﺮ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺗﺎ ﻭﻗﺖ ﻣﺮﮒ ﺃثر ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺗﺎﺯﻩ ﺍﻳﻦ ﻫﺪﺍﻳﺘﻬﺎ ﮐﺎ&#= 65197;ﻣﺎ ﺳﺎﺯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ ﺣﻘﻴﺮﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺟﻨﺒﻪ ﻫﺎﻯﻣﻨﻔﻰ ﺍﻳﻦ ﻫﺪﺍﻳﺘﻬﺎ</span><span dir=3D= LTR></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 dir=3DLTR></span>'</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'>ﺑﺎﻋث ﻣﺴؤﻟﻴّﺖ ﺭﻭA= 185; ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻫﺴﺘﻨ&#= 65194;'ﮐﻪ ﺑﺎﻋﻘﻞ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﻭﺣﺘ&#= 65264; ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺍﻟﻬ&#= 65166;ﻣﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺍﺭﺍﺩﻩ ﺩﺭﺳﺘﻰ ﺩﺍﺭﻧﺪ' ﮐﻪ ﺍﻟ= ﻬﻰ ﻧﻴﺰ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭﺻﻮﺭﺕﻭ ﺳﻴﺮﺕ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﭼﻮﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺗﺠﻠﻴﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﺁﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ ﺷﺎﻫﺪ ﺧﻮﺩ ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺁﻧﺎﻥ ﺑﺠﻬﺎﻥ' ﺧﻮﺩ ﻣﺘﻮﻟﺪ ﺷﺪﻩﺍﻧﺪ. ﮐﻪﺩ&= #65197;ﻫﺮ ﺷﺎﻫﺪﺍﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﺗﮑﺮﺍﺭﻯ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻧﻔﺶ ﺍﻣّﺎﺭﻩ &#= 65165;ﻧﺴﺎﻥ ﺑﺸﺮﻯ'ﻗﺒﻞ ﺍﺯ ﭘﺎﮐﺴﺎﺯﻯ ﺗﺎ ﺳﺮﺣﺪ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺳﻠﻮﻙ ﻭﺗﺰﮐﻴﻪﻧﻔس = 5251;ﺎﻧﻊ ﺍﺯ ﻫﺮ ﮐﺎﺭ ﻭ ﺍﺭﺍﺩﻩ ﺩﺭﺳﺘ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺘﻌﻠّﻖ ﺑﻌﻘ= 5246; ﺑﺮﺗﺮﺍﻥ ﻣﻴﮕﻮﺋﻴﻢ ﻭ ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﻏ&= #65268;ﺮ ﺳﺎﻟﻚ ﺩﺭ ﺟﻬﺎﻥ ﭘﺮ ﺍﺯ ﺑﻰ ﻧﻈﻤﻰ' ﺗﻔﮑّﺮ ﻭ ﺍﺭﺍ&#= 65193;ﻩ ﻭ ﺗﺼﻤﻴﻢ' ﻭ ﺣﺘﻰ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺭﺍ ﮐﻪ ﻣﻴﻨﻤﺎﻳﺪ' ﮔﻮ&= #65163;ﻰ ﻣﺎﻧﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﭼﺮﺍﮔﺎﻩ ﻫﺴﺘﻨﺪ'ﮐﻪ ﻧﻴﺎﺯ ﺑﺘﻔﮑّﺮ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻧﻈﻢ ﺭﻭﺍﻧﻰ ﻭﺫﻫﻨﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﻣﻘﺮﺭﺍﺕ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﻧﻴﺰ ﺿﻤﻦ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴ&#= 65228;ﺖ ﺑﺪﺍﻧﻴﻢ' ﮐﻪ ﻟﺎﺯﻡ ﺍﻟﺎﺟﺮﺍ ﻫﺴﺖ. = ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﺍﻧﺴﺎﻧﻰ ﺑﺸﮑﻠﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺗﻔﺎﻭﺕ ﺩﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻣﻌﺎﻳﺐ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺩﺍﺭﻧﺪ. ﻭ ﺍﺭﺍﺩﻩ ﺩﺭ ﺷﺪﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺑﻰ ﻧﻈﻤﻰ ﺍﺳﺖ. ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻨﻈّﻢ ﻭ ﺩﺭ ﮐﺴﺐ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩﻯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ. ﺍﻟﺒ&= #65176;ﻪ ﺗﻘﺴﻴﻢ ﻓﻠﺴﻔﻪ ﮐﻪﺑﻰ ﻧﻈﻤﻰ ﻫﺎ ﺭﺍ ﺑﺮﺧﻰ ﻣﻤﮑﻦ'ﻭ ﺑﺮﺧﻰ ﺭﺍ ﻏﻴﺮ ﻣﻤﮑﻦ ﻣﻴﺪﺍﻧﺪ'ﺷﺎﻳ&#= 65194; ﺗﻔﺎﻭﺕ ﺁﻧﻬﺎ ﺩﺭ ﻗﻬﻘﺮﺍ ﺑﺮﺩﻥ ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﻭﺍﻋﻤ&#= 65166;ﻝ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺎ&= #65207;ﺪ ﮐﻪ ﮐﺴﻰ ﺑﻴﺸﺘﺮ ﮐﺎﺭﻣﺎﺋﻰ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺑﺪﺗﺮ ﺍﺯ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﻤﺴﺦ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭ ﺷﺎﻳﺪ ﺑﻔﺴﺦ = ﻭﮔﻨﺪﻳﺪﮔﻰ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻣﻴﺮﻭﻧﺪ ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﺠﺎﻯ ﺗﻘﺴﻴﻢ ﻋﺎﺩﻯ ﻭ ﻏﻴﺮ ﻋﺎﺩﻯ'ﺩﺭ ﺗﻘﺮﺏ ﺑﻴﺸﺘﺮ ﻳﺎ ﮐﻤﺘﺮ ﺑﺎ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ'ﭘﻨﺪﺍﺭ&#= 65263; ﻭ ﺭﻓﺘﺎﺭﻯ ﻭ ﮔﻔﺘﺎﺭﻯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺯ&= #65255;ﺪﻩﺍﻯ ﺍﺯ ﺣﺪﻭﺩ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺮﺍﻯ ﺷﺶ ﻃﺒﻘﻪ ﺍﻧﺴﺎﻧﻬﺎ'ﮐﻪ ﻫﺮ ﻳﻚ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ'ﺍﻳ&#= 65254; ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪﺍﻯ ﺑﻰ ﻧﻈﻤﻰ ﻋﺎﺩﻯ ﻭ ﻏﻴﺮ ﻋﺎﺩﻯ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194; ﮐﻪ ﺑﺎﻳﺪ ﻣﻄﺮﺡ ﻭﻣﻌﺎﻟ&#= 65184;ﻪ ﺷﻮﻧﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﺭﺍ ﻗﺪﺭﺕ ﺗﺮﮐﻴﺐ ﮐﺮﺩﻥ ﻳﺎ ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ'&= #65261; ﺍﺟﺮﺍﻯ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ'ﻭﺟﺎ&#= 65261;ﺩﺍﻧﮕﻰ ﺃﺑﺪﻯ ﺧﻮﺩﺭﺍﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ'ﻗﻮﺍ&#= 65255;ﻴﻦ ﻧﻔس ﺍﻣّﺎﺭﻩ ﻫﻤﻴﺸﻪ ﻣﺰﺍﺣ&#= 65250; ﺍﺳﺖ. ﮐﻪ ﻫﻴﭻ ﮔﺎﻩ ﺍﻣﮑﺎﻥ ﻣﻄﻠﻖ ﭘﺎﮐﺴﺎﺯﻯ ﻋﻘﺪﻩ ﻫﺎ ﻧﻴﺴﺖ. ﻭ ﻟﺬﺍ ﺧ= ;ﺪﺍﻭﻧﺪ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧ&#= 65262;ﺩ' ﺳﺎﻟﻚ ﺭﺍ ﺑﮑﻤ&= #65166;ﻝ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ. ﮐﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ'ﻋﻘﻞ ﺗﺸﺨﻴﺺ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ ﺧﻮﺩﺵ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﭘﺶ ﻫﻤﻴﺸﻪ ﻧﻴﺎﺯﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﻧﻮﺍﻗﺺ ﻭﮐﻤﺒﻮﺩﻫﺎ' ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎﺯﻯ ﻋﻤﻴﻖ ﺗﺮ'ﻣﺎﻧﻊ ﮐﺎﺭ ﺩﺭﺳﺖ ﺗﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯﺎﻟﻬ= 5264; ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻣﺎﻣﺎﻥ ﺍﻣّﻰ ﺷﺪﻩ ﻭﺍ&#= 65261;ﻡ ﮐﺮﺩﻩﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ ﮔﺮﺩﻳﺪﻩ'ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﻣﻌﺼﻮﻣﺎﻧﻪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 191;ﻮﺩ ﺑﺨﻠﻖ ﻭﺗﺎﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ'ﺑﺎﺯ ﺍﺩﺍﻣﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﺩﺍﺭﻧﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﮐﻪ ﺍﮔﺮ ﭼﻨﺎﻥ ﻧﮑﺮﺩﻧﺪ'ﭼﻴﺰ&#= 65263; ﻫﻢ ﺍﺯ ﮐﻤﺎﻝ ﺭﻭﺡ ﺍﻟﻘﺪس ﺁ&#= 65255;ﻬﺎ ﮐﻢ ﻧﻤﻴﺸﻮﺩ. ﻟ= ﺬﺍ ﻣﻴﮕﻮﺋﻴﻢ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺎ ﻋﻘﻞ ﺟﺰﺋﻰ ﻭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﭘﺮﻋﻘﺪﻩ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻭﻋﻘﻴﺪ= 5257; ﺑﺎﻃﻞ ﻭﻣﻨﺤﺮﻑ'ﻋﻤﻠ&#= 65166; ﺍﺭﺍﺩﻩ ﺑﻤﻌﻨﻰ ﺩﺭﺳﺖ ﻧﻴﺴﺖ. ﮐﻪ ﮐﺴﻰ ﺭﺍﺑﮑﻤﺎﻝ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺳﺎﻧﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺍﺭﺍﺩﻩ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺩﻭ&= #64380;ﺎﺭ ﺧﻄﺎﻯ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﻧﻤﻴﺸﻮﻧﺪ. ﺟﺰ = ﺁﻧﭽﻪ ﭘﻴﺮ ﮔﻔﺘﻪ ﺑﺎﺷﺪ'ﮐﺎﺭﻯ ﺩﻳﮕﺮ ﻧﻤﻰ ﮐﻨﻨﺪ. ﺍﻣﺎ ﺍﺭﺍﺩﻩ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻃﺒﻌﺎ ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﻫﻤﺰﺍﺩ ﺧﻮﺩ به آﺧﺮﻳA= 254; ﺷﻬﻮﺩ ﺍﻟﻬﻰ. ﮔ= ﺮﭼﻪ ﺑﻬﺘﺮ ﺍﺳﺖ ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺭﺣﻤﺎﻧﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﺑﺮﺗﺮ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺩﺍﺭﻧﺪ. ﭘﺶ ﺍﺭ= ﺍﺩﻩ ﻓﺮﺩ ﺗﺼﻤﻴﻢ ﮔ&= #65198;ﻓﺘﻦ ﻭ ﺑﺎﺟﺮﺍ ﺩﺭ ﺁﻭﺭﺩﻥﺎﺳﺖ. ﺍ&= #65197;ﺍﺩﻩﺍﻯ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯﻮﻳﺎ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65261; ﺗﺮﻙ ﺍﺭﺍﺩﻩ ﻧﺠﺎﺕ'ﻭ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﺩﺭﺩﻣﻨﺪﺗﺮ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮﺗﺮ ﮔﺮﺩﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 65206; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭﺍﻟّﺎ ﻣﺎﺭﻭﻣﻮﺭ ﻭﺳﻮﺳﻚ ﭼﻪ ﺭﺳﺪ ﺑﮕﻴﺎﻩ ﻭﺟﻤﺎﺩ ﺩﺭﭘﻴﺶ ﺩﺍﺭﻧﺪ'ﺗﺎ ﭼﻘ&= #65194;ﺭ ﮔﻨﺎﻩ ﻭ ﻓﺴﺎﺩ = ﺍﻣﺮﻭﺯ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺭﺍﺩﻩ ﺍﺳﺎﺳﺎ ﺗﻮﺍﻧﺎﺋﻰ(ﺗﺤ&#= 65198;ﻳﻚ ﻋﻤﻘﻰ)ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﺍﺭﺍﺩﻩ ﻣثبت ﺍﻟﻬﻰ ﻭ ﺑﺴﻮﻯ ﺑﺎﻟﺎ'ﻭ ﺍﺭﺍﺩﻩ ﺃﻫﺮﻳ&#= 65252;ﻨﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺑﺸﺮﻯ ﻓﺎﺳﺪ' ﮐﺎﺭﻣﺎﻫﺎﻯ ﺑﺪﺗﺮ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ'ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﺟﻬﻨّﻤﻰ ﻣﻴﺒ= 5166;ﺷﺪ. ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﮔ= ﻔﺘﻪ ﺷﻮﺩ ﺍﺭﺍﺩﻩ ﺗ&= #65256;ﻬﺎ ﻳﻚ ﻧﻴﺮﻭﻯ ﻣﺤﺮﻙ ﻧﻴﺴﺖ' ﺑﻠﮑﻪ ﻳﻚ ﻗﻮﻩ ﺗﺼﻤﻴﻢ ﺩﺭﺳﺖ ﻭ ﺳﺮﻳﻊ'ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﻣﻨﺎﺳﺐ ﺍﺯ ﺍﺣﺘﻤﺎﻟﺎﺕ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻗﻬﻘﺮﺍ ﺭﻓﺘﻦ ﻧﺎﻡ ﺍﺭﺍﺩﻩ ﻧﺪﺍﺭﺩ. ﮐﻪ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭ ﺷﺮﺍﻳﻂ ﺍﺭﺍﺩﻩ ﺩﺭﺳﺖ &= #65169;ﺴﻮﻯ ﺗﮑﺎﻣﻞ ﻭﺧﺪﺍ&#= 65261;ﻧﺪﺭﺍ ﻧﺪﺍﺭﺩ. ﻭ ﺍﺭﺍﺩﻩ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﻟﻬﻰ' ﻫﻢ ﻣﺎﻧﻊ ﺍﺯ ﺗﺄثیر ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﺍﺳﺖ'ﮐﻪ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻣﻴﺸﻮﺩ. = ﻭ ﻫﻢ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪﻩ ﻣﺸﺒﺖ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﺫﺍﺕ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ ﭘس ﺍﺯﻫﺮ ﻣﺮﺣﻠﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﻭ ﺗﻌﺎﺩﻝ ﺑﻴﻦ ﻗ&= #65194;ﺭﺕ ﺗﺤﺮﻳﻚ ﻭ ﻗﺪﺭﺕ ﺧﻮﺩﺩﺍﺭﻯ ﻭ ﺍﻣﺘﻨﺎﻉ ﻭ ﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺍﺭﻯ' ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﺍﻫﻤﻴّﺖ ﺩﺍﺭﺩ. ﮐﻪ ﺳﺎﻟ= ﻚ ﻧﻴﺰ ﻗﺪﺭﺕ ﭘﻴﺶ ﺭﻭﻯ ﻭﻧﻴﺰ ﻗﺪﺭﺕ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﮐﺸﺸﻬﺎﻯ ﻃﺒﻴﻌﻰ ﻗﻬﻘﺮﺍﺋﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ ﺩﺍﺭﺩ. ﮐﻪ ﺍﺯ ﺩﻭ ﻃﺮﻑ ﮐﻮﺷﺶ ﺑﻴﺸﺘﺮ ﺩﺭ ﺳﺎﻟﻚ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻭ ﺍﻳﻦ(ﺍﺭﺍﺩﻩ ﺍﻳﺪﺁﻝ)ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭﻫﺮ ﺍﺭﺍﺩﻩﺍﻯ ﮐﻢ ﻳﺎ ﺯﻳﺎﺩ'ﺩﺭ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺭﺍﻩ ﺍﻟﻬﻰ ﺳﻠﻮﻙ' ﻭﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻧﻴﺎﺯ ﻓﻄﺮﺕ ﺫﺍﺗﻰ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻣﺸﮑﻞ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺴ&= #65156;ﻟﻪ ﺍﺭﺍﺩﻩ'ﺩﺍﺷﺘ&#= 65254; ﺩﻭ ﺟﻬﺖ ﺳﺨﺖ ﺑﺴﻮﻯ ﺗﻌﺎﻟﻰ ﻭ ﺍﻟﻬﻰ'ﻭ ﻳﺎ ﺑﺴﻮﻯ ﺃﻫﺮﻳﻤﻦ ﻭ ﻗﻬﻘﺮﺍ ﺍﺳﺖ. ﺍ= ﮔﺮ ﺍﺭﺍﺩﻩ ﻫﻤﺮﺍﻩ ﻋﻘﻞ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﮐﺎﺭ ﺳﺨ&= #65176;ﻰ ﻫﻢ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻴﺴﺖ. ﺑ&= #65192;ﺼﻮﺹ ﺍﮔﺮ ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺑﺎ ﺍﺩﺭﺍﻙ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﭼﻨﺎﻥ ﺳﺨﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺎ ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮ&= #65267;ﻂ ﺧﻮﺩ ﺩﺭ ﻫﺮ ﺩﻭﺳﻤﺖ ﺩﺍﺭﺩ. = ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺧﻮﺩﮐﺸﻰ ﻫﺎﻯ ﻗﺸﺮﻯ ﮔﺮﻯ ﻣﺬﻫﺒﻰ ﻣﻴﮑﻨ&#= 65194;' ﮐﻪﺑﺠﺎﻯ ﻧﺘﻴﺠﻪ ﻣثبت 'ﺑﺎﺭ ﻣﻨﻔﻰ ﮔﻨﺎﻩ ﺷﺮﻙ ﻭﺁ&= #65247;ﻮﺩﮔﻰ ﺑﻴﺸﺘﺮ ﺑﺮﻭﺍﻥ ﺧﻮﺩ ﻣﻴﺒﺮﺩ. ﮔﻮﺋﻰ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﻌﺎﻣﻠ= 5258; ﺧﺮﻳﺪ ﺑﻬﺸﺖ ﺑﻨﻤﺎﻳﺪ. ﻭ ﻳﺎ ﺩﺭ ﮐﺎﺭ ﻟﺬﺕ ﺟ= ﻮﺋﻰ ﻭ ﺳﺮﺍﺷﻴﺒﻰ ﻗﻬﻘﺮﺍ'ﺑﺮﺣﺴ&#= 65168; ﻃﺒﻴﻌﺖ'ﺷﺘﺎﺏ ﺩﺭ ﺳﺮﺍﺷﻴﺒﻰ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺩﺭ ﻓﺴﺎﺩ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﻧﻤﺎﻳﺪ. ﮐﻪ ﻫﻴﭻ ﻣﻌﺘﺎﺩﻯ ﺑﻬﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻟﺬﺕ &= #65197;ﻭﺯﻫﺎﻯ ﻧﺨﺴﺖ ﺍﻋﺘﻴﺎﺩ ﻗﻨﺎﻋﺖ ﻧﺪﺍﺭﺩ ﮐﻪ ﺑﻴﺸﺘﺮ ﻃﻠﺒﻰ ﻭﺍﺷﺒﺎﻉ ﺍﻋﺘﻴﺎﺩ ﺩﺍﺭﺩ. ﮐﻪ ﺍﺷﺒ= ﺎﻉ ﺷﺪﻧﻰ ﻧﻴﺰ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻣ= ﺰﻳﺪ ﻃﻠﺒﻰ ﺍﺳﺖ. ﭼﻮ= ﻥ ﺍﻧﺴﺎﻥ ﺗﺸﻨﻪﺍﻯ ﮐﻪ ﺁﺏ ﺷﻮﺭ ﺩﺭﻳﺎ ﺑﺨﻮﺭﺩ ﺗﺸﻨﻪ ﺗﺮ ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﮐﺴﻰ ﮐﻪ ﺗﺨﻢ ﻣﺮﻍ ﺑﺪﺯﺩﺩ'ﮐﻪ ﻋﺎﻗﺒﺖ ﺩﺯﺩ ﮔ&= #65256;ﺞ ﻣﻴﺸﻮﺩ. ﻭ ﮔﺮﻓﺘﺎﺭ ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺍﻓﺮﺍ&= #65193; ﺁﻥ ﺩﺭ ﮐﻤﻴّﺖ'ﺍﮔﺮ ﺩﺭ ﮐﻴﻔﻴّﺖ ﺩﺭﺳﺖ ﺑﺎﺷﺪ' ﺍ= ﻋﻤﺎﻝ ﻣثبت ﻭﻣؤثّرﺗﺮ ﺩﺍﺭﺩ ﻭﺍﻟّﺎ ﺍﮔﺮ ﮐﻴﻔﻴّﺖ ﺩﺭﺳﺖ ﻧﺒﺎﺷﺪ' ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﭙﺬﻳﺮﺩ'ﮐﻤﻴ&#= 1617;ﺖ ﺑﻴﺸﺘﺮ ﺍﻋﻤﺎﻝ ﻋﺒﺎﺩﻯ'ﺷﺮﻙ ﻭ ﺟﻬﻨّﻢ ﺩﺍﻍ ﺗﺮﻯ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴﺴﺎﺯﻧﺪ. ﺧﺪ&= #65165;ﻭﻧﺪ ﮐﻴﻔﻴّﺖ ﻣﻴﺨ= 5262;ﺍﻫﺪ' ﮐﻪ ﺻﻔﺖ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ. ﻭ ﮐﻤﻴّﺖ ﺻﻔﺖ ﻣﺎﺩﻩ ﻭﺟﻬﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﺑﺎﻋث = ﻣﺰﻳﺪ ﻋﻠﺖ ﻭ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍﻥ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ ﺑﻴﺶ ﺍﺯ ﻟﺰﻭم اﻗﺪﺍﻡ ﻣثبت ʋ= 65;ﺟﺮﺍﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺳﺘﻮﺭﺍﺕ ﻋﺒﺎﺩﻯ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﮐﻨﺘﺮ&= #65245; ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻫﻮﺳﻨﺎﻙ ﺍﻭ ﻣﻬﻤﺘﺮ ﺍﺳﺖ. ﺗ= ﺎ ﺩﺭ ﺗﻮﺍﻥ ﺧﻮﻳ&= #65208;ﺘﻦ ﺩﺍﺭﻯ ﻭﺭﺯﻳﺪﻩ ﺗﺮ ﮔﺮﺩﺩ. ﺍﻓﺮﺍﻁ ﺩﺭ ﺧﻮﺩﺩﺍﺭﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﭼﻮﻥ ﺳﻨﮓ ﺷﺎﺑﺖ ﻭﻧﻴﺮﻭ&#= 65251;ﻨﺪ ﻭﺻﺎﺣﺐ ﻣﻘﺎﻭﺕ ﻫﺮ ﺍﻧﻔﻌﺎﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ ﻭ ﻧﻴﺮﻭﻯ ﻣﻘﺎﻭﻣﺖ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﻴﺮﻭﻯ ﺣﺮ&= #64400;ﺖ ﺑﺠﻠﻮ ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﮐﻮه ﻧﻮﺭﺩﻯ ﺍﮐثر ﻗﻮﺍﻯ ﮐ= 5262;ﻩ ﻧﻮﺭﺩ'ﺑﺮﺍﻯ ﻧﻴﻔﺘﺎﺩﻥ ﺩﺭ&#= 65259;ﺮ ﭼﺎﻟﻪ ﻭ ﭘﺮﺗﮕﺎﻫﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺭﺍﻩ ﺑﻔﺮﺽ ﻫﻤ&= #65262;ﺍﺭ ﺑﺎﺷﺪ'ﺁﻧﮕﺎﻩ ﺣﺮﮐﺖ ﺑﺠﻠﻮ ﺳﺮﻳﻌﺘﺮ ﺍﺳﺖ. = ﻭﻟﻰ ﮐﻮﻩ ﻧﻮﺭﺩ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺟﺎﺫﺑ&= #65258; ﺳﻘﻮﻁ ﺑﺪﺭﻩ ﺭﺍ'ﭼﻮﻥ ﻫﺮ ﻗﻄﻌﻪ ﺳﻨﮕﻰ ﺩﺍﺭﺩ. ﻭ ﻣﻘﺎﻭﻣﺖ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺪﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﺳﺎﺯﻧﺪ'ﺫﺍﺕ ﻭﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺳﺎﻟﻚ ﺑﺎ ﺍﺭﺍﺩﻩ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻭﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺎ ﻣﺠﻤﻮﻋﻪ ﻧﻴﺮﻭﻫﺎﻯ ﻣﻘﺎﻭﻣﺖ ﻗﻬﻘﺮﺍ'ﻭ ﺳﺨﺘ&= #65264; ﺗﻌﺎﻟﻰ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻝ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺗﻌﺮﻳ&#= 65234; ﻣﻴﮑﻨﻴﻢ. ﮐﻪ ﺗﺨﻠﻴﻪ ﺑﺎﺭ ﺳﻨﮕﻴﻦ ﺗﺮﺑﺮﺍﻯ ﻣﻘﺎﻭﻣﺖ ﺍﺯ ﺳﻘﻮﻁ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺳﻨﮕﻴﻨﻰ ﻋﻘﺪﻩ ﻫﺎ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﭘﺸﺖ ﺑﻌﻘﺐ ﻣﻰ ﺃﻧﺪﺍﺯﺩ. ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ (ﺧﻔّﻔﻮﺍ ﺗﻠﺤﻘﻮﺍ) ﺳﺒﮑ&= #65170;ﺎﺭ ﺑﺎﺷﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺭﺳﻴﺪ. ﮐﻮﻩ ﻧﻮﺭﺩ ﺍﮔﺮ ﻳﻚ ﻭﺯﻧﻪ ﮐﻮﭼﮑﻰ'ﺣﺘﻰ ﺍﮔﺮ ﻃﻠﺎ ﻭﺟﻮﺍﻫﺮ ﺑﺎﺷ&#= 65194;'ﭘس ﺍﺯ ﻗﺪﻣﻰ ﺑﺠﻠﻮ ﺍﻭﺭﺍ ﺧﺴﺘﻪ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﭼﺎﺭﻩ ﮐﺎﺭ ﮐﻮﻩ ﻧﻮﺭﺩ'ﺑﺮ&= #65165;ﻯ ﺭﺳﻴﺪﻥ ﺑﻘﻠّﻪ'ﺯﻣﻴﻦ ﮔﺬﺍﺭﺩﻥ ﺁﻥ ثرﻭﺗﻬﺎ ﺍﺳﺖ. &#= 65175;ﺎ ﺑﻬﺮﻩ ﮔﺮﺍﻥ ﺑﻬﺎ ﺗﺮ ﺑﺪﺳﺖ ﺁﻭﺭﺩ. ﮐﻪ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 65166;ﺭﺯﺵ ﻃﻠﺎﻯ ﻭﺟﻮﺍﻫﺮ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﮐﺮﺩ&= #65257; ﻧﻴﺴﺖ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮐﺴﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺨﻮﺍﻫ= 5194; ﺻﺪ ﮐﻴﻠﻮ ﻃﻠﺎ ﺑﺎ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭﺣﻴﻒ ﻣﻴﺪﺍﻧﺪ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﮐﻨﺪ.= ﮐﻪ ﺩﺭﺍﻳﻦ ﺻﻮﺭﺕ ﺣﺘﻰ ﻳﻚ ﻗﺪﻡ ﺑﺠﻠﻮ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺮﺩﺍ&#= 65197;ﺩ. ﺩﺭ ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ ﺍﺭﺍﺩﻩ ﺩﺭ ﺍﻓﺮﺍﻁ ﻭﺗﻔﺮ&#= 65267;ﻂ ﻭﺩﺭ ﺗﺤﺮﻳﻚ ﻳﺎ ﺧﻮﺩﺩﺍﺭﻯ ﺍﺯ ﮐﻤﺒﻮﺩﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ'ﺑﺨﺼ&#= 65262;ﺹ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﮐﻪ ﺗﻤﺮﻳﻦ ﺍﺭﺍﺩ&#= 65257; ﺭﺍ ﺩﺭ ﺭﻭﺯﻩ ﺩﺍﺭﻯ ﻭ ﺳﮑﻮﺕ ﻭ ﺧﻮﺩﺩﺍﺭﻯ ﺍ&= #65199; ﻫﺮ ﻫﻮﺳﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺣﺘﻰ ﺩﺭ ﺗﻤﺮﮐﺰ ﺑﺤﻀﻮﺭ ﺫﻫﻨﻰ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ'ﭘﻠﮑﺎﻥ ﭼﺸﻢ ﺭﺍ ﺑﻬﻢ ﻧ= ﻤﻴﺰﻧﺪ' ﮐﻪ ﻣﺒﺎﺩﺍ ﺩﺭ ﺍﻳﻦ ﻟﺤﻈﻪ ﮐﻮﺗﺎﻩ'ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑﺪ ﻭ ﺍﻭ ﺍ= ﺯ ﺩﺳﺖ ﺑﺪﻫﺪ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻓﺮﺍﻁ ﺩﺭ ﺧﻮﺩﺩﺍﺭﻯ &= #65203;ﻠﻮﮐﻰ'ﺟﻠﻮﮔ= 5268;ﺮﻯ ﺍﺯ ﺍﻭﻟﻴﻦ ﻗﺪﻡ ﻭﻣﺮﺣﻠﻪ ﺣﺮﮐﺖ ﺍﺳﺖ. ﻭ ﻳﺎ ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ'ﺟﻠﻮﮔﻴﺮ&#= 65263; ﺍﺯ ﺍﺩﺍﻣﻪ ﺣﺮﮐﺖ ﺑﺎ ﺗﻮﺑﻪ ﻭ ﺗﻐﻴﻴﺮ ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺑﺎ ﺳﺨﺘﻰ ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺍﺳﺖ. ﮐﻪ ﭘﺸﻴﻤﺎﻧﻰ ﺩﺭ ﺧﻮﺩﺩﺍﺭﻯ ﻧﮑﺭﺩﻥ ﻭ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ'ﺩﺭ ﮐﺴﺐ ﻣﺮﺍﺗﺐ ﭘﻴﺸﺮﻓﺖ'ﭼﻮﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﻚ ﺭﺍ ﻣﻮﻓّﻘﻴﺖ &#= 64400;ﻮﺗﺎﻩ ﺧﻮﺩ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ. ﻭ ﺃﻣﺮ(ﻣﻨﻔﻰ ﻋﺎﻣﻞ ﻣثبتی )ﻣﻴﺘﻮﺍﻧﺪ ﺑﺸﻮﺩ. ﻭ ﺑﻘﻮﻝ= ﭘﻴﺎﻣﺒﺮ ﺧﻮﺷﺎ ﺑﮕﻨﺎﻫﻰ ﮐﻪ ﺑﺎﻋث ثوﺍﺑﻰ ﺷﻮﺩ. ﺑﺮﺧﻰ ﮔﻨﺎﻫﺎﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﮔﻨﺎﻩ ﮐﺎﺭ ﺭﺍ ﺳﺨﺖ ﺗ= ﮑﺎﻥ ﻣﻴﺪﻫﺪ ﻭ ﭘﺸﻴﻤﺎﻥ ﻭﻟﺮﺯﺍﻥ ﺍﺯ ﺗﺮس ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ ﻭﻭﺟﺪﻥ ﺧﻮﺩ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺣﺪّ ﺃﮐثر ﺣﺮﮐﺖ ﻣثبت ﻗA= 166;ﺑﻞ ﺗﻮﺟّﻪ ﺍﺳﺖ. ﻭ&= #65165;ﻟّﺎ ﺍﻓﺮﺍﺩ ﺑﻰ ﮔﻨﺎﻩ'ﻃﺒﻴﻌﺘ&#= 65166; ﻣﻐﺮﻭﺭ ﻭﺧﻮﺩ&#= 65197;ﺍ ﻃﻠﺒﮑﺎﺭ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ. ﻭﺑ&= #65240;ﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺑﻨﻘﻞ ﺍﺯ ﭘﻴﺎﻣﺒﺮ</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>ﺍﮔﺮ ﻣؤﻣﻦ ﮔﻨﺎﻫﻰ &#= 65255;ﮑﻨﺪ ﺧﺪﺍﻭﻧﺪ ﭼﻨﺎﻥ ﺍﻭﺭﺍ ﺑﮕﻨﺎﻩ ﻭﺍﺩﺍﺭ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ'ﻫﻴﭻ ﮔﺎﻩ ﺁﻧﺮﺍ ﻓﺮ&= #65165;ﻣﻮﺵ ﻧﻤﻰ ﮐﻨﺪ. ﻭﻣﺪ= ﺍﻡ ﺧﻮﺩﺭﺍ ﺑﺪﻫﮑﺎﺭ ﺧﺪﺍ'&= #65261; ﺧﻮﺩ ﺭﺍ ﺳﺮﺷﮑ&= #65204;ﺘﻪ ﻣﻴﺪﺍﻧﺪ. ﻭﺑﺎ&= #65261;ﺭ ﻧﻤﻰ ﮐﻨﺪ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺷﻬﻮﺩﻯ ﺗﺎﺯﻩ &= #65165;ﻭﺭﺍ ﺑﺨﺸﻴﺪﻩ ﺑﺎﺷﺪ. ﻭ ﺩﺭ ﺗﺠﺮﺑﻪ ﺯﺷﺖ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ'ﮐﻪ ﭼﻨﺎﻥ ﭘﺸﻴﻤﺎ&#= 65253; ﻭﻧﺎ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻣﻴﺪ ﺷﺪﻩ ﺑﻮﺩﻡ'ﮐﻪ ﻧﻤﻴﺪﺍﻧﺴﺘﻢ ﮐﺠﺎ ﻣﻴﺮﻭﻡ'ﻭ&= #65175;ﻨﻬﺎ ﺭﺍﻩ ﻣﻴﺮﻓﺘﻢ. = ﻭﻟﻰ ﻫﻤﺎﻥ ﺷﺐ ﻧﻴﺰ ﺑﺪﻳﺪﺍﺭ ﻣﺎﺩﺭ ﺍﻟﻬﻰ ﺧﻮﺩﻡ' ﺷﻬﻮﺩ ﺳ= ﻮﻡ ﻓﺎﻃﻤﻰ ﺭﺳﻴﺪﻡ ﻭ ﺑﻮﺳﻪ ﻣﺎﺩﺭﻯ ﺍﻭﺭﺍ ﺩﺍﺷﺘﻢ' = ﮐﻪ ﺧﻮﺩ ﺍﺯﻋﻠﺎﺋﻢ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺣﺘﻰ ﺳﺎﻟﻚ ﺗﺮﻙ ﻗﺮﺍﺭﮔﺎﻩ ﻣﻴﻨﻤﺎﻳﺪ'ﺗﺎ ﺑﺎﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺩﺭ ﮐﻨﺎﺭ = ﺍﻭﺑﺎﺷﺪ'ﺗﺎ ﺑﺸﻬﻮﺩ ﻣﺮﺗﻀ&#= 65262;ﻯ ﭼﻬﺎﺭﻡ ﻭ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ ﻭ ﺍﺭﺗﻀﺎﻯ ﺍﻭ = ﺑﺮﺳﺪ. ﮐﻪ ﺧﻮﺩ ﻣﺮﺯ ﺍﻃﻤﻴﻨﺎﻧﻰ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺳﺎﻟﻚ ﺩﺭ ﻭﻗﺖ = ﻣﺮﮒ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺩﺭ ﻣﺮﮒ ﺑﺪﻳﺪﺍﺭ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263; ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ'ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﻣﺸﻴّﺖ ﺧﺎﺹ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺳﺎﻟﻚ ﺑﺎ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮﻯ ﺗﻌﻠﻴﻤﺎﺕ ﻣﺮ&#= 64402; ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭﺍﻣﻴﮕﻴﺮﺩ'ﮐ&#= 65258; ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﻭ ﺍﮔﺮ ﺑﺎﺯ ﻣﺸﻴّﺖ ﻭ&#= 65267;ﮋﻩ ﺩﻳﮕﺮﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ'ﺑﺪﺍﻯ ﺍﻭ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩﻭﻡ ﺳﺎﻟﻚ ﺩﺳﺖ ﻣﻴﺪﻫﺪ' ﮐﻪ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ'ﻭﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ'ﭘﻴﺎﻣ&#= 65170;ﺮ ﮔﻮﻧﻪ'ﻣﺤﻤﺪﻯ &= #65261;ﻋﻠﻰّ ﺯﻧﺪﻩﺍﻯ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺧﻮﺩ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺮﺭﺳﻰ ﻣﻌﻘﻮﻟﻴّﺖ ﻫﺮ ﮐﺎﺭ ﻭ ﺍﺭﺍﺩﻩ ﺁﻥ ﻣﻬﻢ ﺍﺳﺖ. ﮐﻪ ﺍﺭﺍﺩﻩﺍﻯ ﻣثبت ﺩﺭ ﺍﻧﺠﺎﻡ ﮐﺎﺭﻯ ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﻳﺎ ﺍﺭﺍﺩﻩﺍﻯ ﻣﻨﻔﻰ ﺑﺪﻭﻥ ﻣﻘﺎﻭﻣﺘﻰ'ﮐﺎ&#= 65197; ﻧﺎﺩﺭﺳﺘﻰ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﺩ= ﺭ ﻫﺮ ﺣﺎﻝ ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺧﻮﺩﮐﺎﺭ'ﺧﻮﺩ&#= 65165;ﺭﻯ ﺩﺍﺋﻢ ﻭثاﺑﺖ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ' ﻭﻣﻌﻘﻮﻟﻴّﺖ = 5153;ﻥ ﻧﻴﺰ ﻭﺍﺿﺢ ﺍﺳﺖ. ﻭﻟﻰ ﮐﺎﺭﻫﺎﺋﻰ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﮐﻪ ﮔﻬﮕﺎﻩ ﻭﺩﺭ ﺷﺮﺍﻳﻂ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺍﻧﺴﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ ﺁﻧﮕﺎﻩ ﺧﻮﺩﺩﺍﺭﻯ ﻭ ﺑﺮﺭﺳﻰ ﻭ ﻗﻀﺎﻭﺕ ﻭ ﺗﺼﻤ&= #65268;ﻢ ﺑﺮﺍﻯ ﺧﻮﺩﺩﺍﺭﻯ ﻭ ﺍﻧﺠﺎﻡ ﻣﻘﺎﻭﻣﺖ ﺁﻥ ﺳﺨﺖ ﺗﺮ ﺍﺳﺖ'ﻭ ﻗﺎﺑﻞ ﺗﻤﺮﻳﻦ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺗﻔﮑّﺮ ﻭﺩﻭﺭ ﺃﻧﺪﻳﺸﻰ ﺑﺸﺎﻳﺴﺘﮕﻰ ﺗﻌﻘّﻞ ﺻﺤﻴﺢ &#= 65255;ﻴﺎﺯ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﺗﻮﺍﻥ ﺁﻧﺮﺍ ﺩﺍﺭﻧﺪ. = ﻭ ﺍﻟّﺎ ﺳﺎﻟﮑﺎﻥ ﺗﻤﺎﻡ ﭘﻴﺶ ﺁﻣﺪﻫﺎﻯ ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ ﺭﺍ' ﮐ= ﻪ ﺗﻮﺍﺕ ﺗﻔﮑّﺮ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﺁ&= #65255;ﺮﺍ ﻧﺪﺍﺭﺩ ﻣﻮﻗﺘﺎ ﺗﺼﻤﻴﻢ ﺑﺨﻮﺩﺩﺍﺭﻯ ﺩﺍﺭﺩ. ﻣﮕﺮ ﺑﻌ= ﺪﺍ ﭘﻴﺮ ﺍﻭﺭﺍ ﺍﻃﻤﻴﻨﺎﻥ ﺑﺪﻫﺪ'ﮐﻪ ﭼﻨﺎﻥ ﭘﻴﺶ ﺁﻣﺪﻫﺎﺋﻰ ﺧﻄﺮ ﻳﺎ ﺿﺮﺭﻯ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﻣﻘﺪ&= #65251;ﺎﺕ ﻧﻴﮑﻮﺋﻰ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺳﺎلک ﺑﺮﺍﺑﺮ ﺍﻳﻨﮕﻮﻧﻪ ﺭﺧ&#= 65194;ﺍﺩ ﻫﺎ ﻭﺭﺯﻳﺪﮔﻰ ﻗﺒﻞ ﺍﺯ ﺍﻧﺠﺎﻡ'ﻳﺎ ﻣﻘﺎﻭﻣﺖ ﺭﺍ ﺩﺍﺭﺩ. ﺍﻳﻦ ﺧﻮﺩ ﺩﺍﺭﻯ ها ﮐﻪ ﺩﺭﻫﻨﺮ ﻭﺻﻨﻌﺖ ﻭ ﺗﮑﻨﻮﻟﻮﺟﻰ ﻭﺍﺭﺩ ﺍﺳﺖ' ﮐﻪ= ﺗﺄثیر ﭼﻨﺪﺍﻧﻰ ﺩﺭ ﺫﺍﺕ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﻧﺪﺍﺭﺩ. = ﻭﻧﻴﺰ ﻣﻘﺎﻭﻣﺖ ﻭ ﺗﻌﻘّﻞ ﺩﺭ ﺁﻥ ﺁﺳﺎﻥ ﺍﺳﺖ. ﺗﺴ= ﻠّﻂ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﻔﮑّﺮ ﺍﻧﺘﻘﺎﺩﻯ ﺩﺍ&#= 65207;ﺘﻦ'ﻳﺎ ﺑﺮﺭﺳﻰﮐﺎﻓﻰ ﺩﺍﺷﺘﻦ'ﻗﺪﺭﺕ &= #65191;ﻮﺩﺩﺍﺭﻯ ثاﺑﺖ ﻣﻴﺨﻮﺍﻫﺪ. ﻭ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻳﻦ ﺧﻮﺩ ﺩﺍﺭﻯ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺩﺭﮐﻞ ﻋﻤﻞ ﻣﻄﺮﺡ ﺍﺳﺖ'ﻭ ﻧﻪ ﺑﺮ ﺟﺰﺋﻴّﺎﺕ ﺑﻰ ﻋﻤﻞ'ﮐﻪ ﺩﺭ ﺻﻨﻌﺖ ﻭﺍﺭﺩ ﺍﺳﺖ. ﻭﺧﻮﺩﺩﺍ&= #65197;ﻯ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﻳﺎ ﺗﺼﺎﺩﻑ ﻭﻣﻮﺍﻧﻊ'ﻣﺎﻧ&#= 65256;ﺪ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﮐﻪ ﺁﺭﻯ ﺑﮕﻮﻳﺪ ﻭ ﺑﺮﻭﺩ' ﻳﺎ ﻧﻪ ﺑﮕﻮﻳﺪ ﻭ ﻧﺮﻭﺩ . ﮐﻪ ﺍﮔﺮ ﺁﺭﻯ ﮔﻔﺖ'ﺑﻘﻴﻪ ﺍﻋﻤﺎﻝ ﺭﻓﺘﻦ' ﺑﺮﺣﺴﺐ ﻋﺎﺩﺕ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﮐﻪ ﺑﺮﺭﺳﻰ ﻭ ﺍﺭﺍﺩﻩ ﻣﺨﺼﻮﺹ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﻋﻤﺎﻝ ﺑﻌﺪﻯ ﻫﺴﺖ. ﻭﺧﻮﺩﺩﺍ&= #65197;ﻯ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﺟﻠﻮ&= #64404;ﻴﺮﻯﺎﺯ ﺍﻧﺤﺮﺍﻑﻭ ﺳﻘﻮﻁ ﻭﻧﻈﺎﻳﺮ ﺁﻥ. ﻭ= ﻟﻰ ﻭﺳﻮﺍس ﺍﻓﺮﺍﻁ ﺑﺮﺭﺳﻰ ﺩﻭ ﻟﺤﻈﻪ ﺩﺭﺩﻭﻣﺮﺣﻠﻪ'&#= 65169;ﺎﺯ ﻳﻚ ﻋﻤﻞ ﺍﻓﺮﺍﻃﻰ ﺍﺳﺖ. = ﻣﮕﺮ ﺑﺴﺘﻪ ﺑﻠﺰﻭﻡ ﺁﻥ ﺑﺎﺷﺪ. ﻣﺎﻧ= ﻨﺪ ﮐﺎﺭ ﻣﻌﻠّﻢ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺗﻌﻠﻴﻢ'ﻳﺎ ﺧﻠ&= #65170;ﺎﻥ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﭘﺮﻭﺍﺯ'ﻭ ﺩﺭ ﺍﻣﻮﺭ ﺗﮑﺮﺍﺭﻯ ﻧﺒﺎ&#= 65267;ﺪ ﺗﺮﺳﻮ ﻭ ﺑﻰ ﺍﻳﻤﺎﻥ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻣﺘﻨﺎﻉ ﮐﺮﺩﻥ اﺯ ﺍﻓﺮ&#= 65165;ﻁ ﺑﺴﺘﻪ ﺑﺎﺩﺍﻣﻪ ﺑﺮﺭﺳﻰ ﻭﻣﻄﺎﻟﻌﻪ ﻳﺎ ﺗﻮﻗّﻒ ﺍﺯ ﺑﺮﺭﺳﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻧﻴﺎﺯ ﻣﻮﺿﻮﻉ ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﻣ= ﺪﺍﻡ(ﻧﻪ ﮔﻔﺘﻦ)ﺩﺭ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺩﻧﻴﻮﻯ ﻮﺍﻓﺮ&#= 65165;ﻁ ﺍﻧﺴﺎﻥ ﮐﻪ ﺩﺭ ﺳﺎﻟﻚ ﻫﺴﺖ ﻭ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭﺑﺮﺍﺑﺮ ﻫﺮ ﮐﺎﺭﻯ ﺳﺎﻟﻚ ﮐﻪ ﭘﻴﺮ ﺑﮕﻮﻳﺪ'ﻭﻗﺒﻠ&#= 65166; ﺗﻮﺟّﻰ ﻧﮑﺮﺩﻩ ﺧﻮﺩﺩﺍﺭﻯ ﻣﻮﻗّﺖ ﺩﺍﺭﺩ. &= #65261;ﻟﻰ ﺧﻮﺩ ﺗﻤﺮﻳﻨﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﺍﺭﺩ ﺩﺍﺋﻢ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﮔﻨﺎﻩ ﺍﺣﺘﻤﺎﻟﻰ ﻣﻴﺘﺮﺳﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺷﻮﺍﺏ ﺑﺪﻭﻥ ﻫﺮ ﻣﻄﺎ&= #65247;ﻌﻪ ﺁﺭﻯ ﺭﺍ ﻣﻴﮕﻮﻳﺪ. ﮐﻪ ﺁﺭﻯ ﮔﻔﺘﻦ ﻳﺎ ﻧﻪ'ﺩﺭ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ثوﺍﺏ ﺳ= 5166;ﺯ ﺑﺸﮑﻞ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺍثباﺕ A= 227;ﺸﻖ ﻭﺻﺪﺍﻗﺖ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺧﻮﺩ ﺑﺨﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﺗﻘﻠﻴﺪ ﺩﺭ ﻋﻤﻞ ﺑﺎ ﺗﻘﻠﻴﺪ ﺩﺭ ﻓﮑﺮ ﻭ ﻧﻈﺮﻯ' ﻣﻄﺎﺑﻖ ﻧﻈﺮﻳّﻪ ﺍﺳﺘﺎﺩ ﺑﺨﺼﻮ&#= 65209; ﺳﺎﻟﻚ ﺩﺭﺗﻘﻠﻴﺪ ﺍﺯ ﭘﻴﺮ ﺧﻮﺩ ﺻﺎﺩﻕ ﺍﺳﺖ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﻭﺩﻟﻰ ﻭ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪ' ﻫﻤﺎﻥ ﻧﺪﺍﺷﺘﻦ ﺍﺭﺍ&#= 65193;ﻩ ﺑﺨﺎﻃﺮ ﻧﺪﺍﺷﺘﻦ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﺗﺠﺮﺑﻪ ﻗﺒﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻳﺎ ﺩﺭ ﺧﻠﺎﻝ ﻋﻤﻞ ﺑﻌﺪ ﺍﺯ ﺗﺼﻤﻴﻢ ﻭﺳﻮﺍس 'ﺑﺮﺍﻯ ﺟﺮﻳﺎﻥ ﻣﺮﺍﺣﻞ ﻧﺘﻴﺠ&#= 65258; ﻋﺪﻡ ﻳﺎ ﻧﻘﺺ ﺍﺭﺯﻳﺎﺑﻰ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ ﺗﺮس ﻭﻭﺳﻮﺍس ﻭ ﻋﺪﻡ ﺍﺗّﮑﺎ ﺑﺘﺠﺎﺭﺏ ﻭ ﺯﻧﺪﮔﻰ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ. = ﮐﻪ ﻫﺮ ﺩﻭ ﺣﺎﻟﺖ ﻧﺎﻣﻄﻠﻮﺏ ﺍﺳﺖ. ﺩﺭ ﺍﻣﻮﺭ ﻧﻔس ﻭ ﻧﺠﺎﺕ ﺩﺍﺩﻥ' ﻫﺮﮔﻮﻧﻪ ﺗﻮﻗّﻒ ﺑﺒﻬﺎﻧﻪ ﺍﺭﺯﻳﺎﺑﻰ ﻏﻠﻂ ﺍﺳﺖ. ﮔﺮﭼ= ﻪ ﺑﺮﺍﻯ ﺑﻬﺘﺮ ﮐﻤﻚ ﮐﺮﺩﻥ ﺗﻔﮑّﺮﻯ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺎ ﺧﻮﺩ ﻧﺠﺎﺕ ﺩﻫﻨﺪﻩ ﮔﺮﻓﺘﺎﺭ ﻧﺸﻮﺩ. ﺩﺭ ﻣﺴﺎﺑﻘﺎﺕ ﺍﺭﺯﻳﺎﺑﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻭ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻮﻗّﻒ ﺑﺮﺍﻯ ﺑﺮﺭﺳﻰ ﻏﻠﻂ ﺍﺳﺖ. ﮐﻪ ﺑﺮﺍﻯ ﮐﺎﺮ ﺧﻴﺮ ﻧﻴﺎﺯ ﺑﺎﺳﺘﺨﺎﺭﻩ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻦ ﺑﺮﺭﺳﻰ'ﻏﻴﺮ ﺍﺯ ﻣﺮﺍﻗﺒﻪ ﻣﺪﺍﻭﻡ ﺳﺎﻟﻚ ﺍﺯ ﺍﻓﮑﺎﺭ ﻭ ﮔ= ﻔﺘﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺎﺑﺪ'ﺗﺎ ﺗﺮﻙ ﺁﻥ ﻗﺴﻤﺘﻬﺎﻯ ﻧﺎﺩﺭﺳﺖ ﻧﻤﺎﻳﺪ. ﺯﻳﺮﺍ ﺍﺯ ﺁﻧﻬﺎ ﺗﻨﻔّﺮ ﻣﻴﻴﺎﺑﺪ ﻭﺗﺮﻙ ﺁﻥ ﺁﺳﺎﻥ ﺍﺳﺖ. ﺩﺭ ﻟﺤﻈﻪ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ'ﺍﻓﺮﺍ&#= 65217; ﺩﺭ ﺧﻮﺩﺍﺭﻯ ﺑﺮﺍﻯ ﺗﺼﻤﻴﻢ &= #64404;ﺮﻓﺘﻦ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻌﻠﻞ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪ. ﭼﻮﻥ ﮐﻢ ﺭﻭﺋﻰ ﻭ ﺧﺠﺎﻟﺖ ﻳﺎ ﻧﺪﺍﺷﺘﻦ ﺩﺳﺘﻮﺭ ﺑﺎﻟﺎ&#= 65175;ﺮ'ﻭﻳﺎ ﻧﺪﺍﺷﺘﻦ ﻣﻌﻴﺎﺭ ﻭ ﺍﺻﻮﻝ ﮐﻠّﻰ'ﻭ ﻳﺎ ﺍﺯ ﻋﺪﻡ ﺍﺗّﮑﺎﻯ ﺑﺨﻮﺩ'ﻭﻳﺎ ﺗﺠﺎﺭﺕ ﺗﻠﺦ ﮔ&= #65196;ﺷﺘﻪ' ﮐﻪ ﺍﻳﻨﺎﻥ ﺭﺍ ﺩﻭﭼﺎﺭ ﻣﺤﺘﺎﻁ ﺑﻮﺩﻥ &= #65193;ﺍﺋﻢ ﻭﻣﺮﺗﺠﻊ ﺩﺭ ﺭﻭﺵﻫﺎ'ﻭ ﻣﻤﺘﻨﻊ ﻓﺮﻳﺒﮑﺎﺭﻯ ﻭﻣﻨﻔﻰ ﮐﻪ ﻧﻬﻠﻴﺰﻡ ﻣﻴﺴﺎﺯﺩ. ﮔﺎﻫ&= #65264; ﺷﺨﺺ ﻣﻤﺘﻨﻊ ﺩﺍﺋﻢ ﺑﺎ ﻓﮑﺮ ﻭ ﻗﻀﺎﻭﺕ ﺍﺳﺖ.= ﻭﻟﻰ ﺍﻣﻮﺭ ﻣﺮﺑﻮﻁ ﺑﺎﻭ ﻧﻴﺴﺖ. ﻭ ﻳﺎ ﻣﺴﺎﺋﻞ ﭘﻴﭽﻴﺪﻩ ﻓﻨّﻰ ﻭ ﺟﻬﺎﻧ&#= 1740; اﺳﺖ' ﮐﻪ ﺑﻬﺘﺮ ﻣﻴﺪﺍﻧﺪ ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮﺩ. ﭘس ﻧﻴﺎﺯﻣﻨﺪ ﺩﺭﻋﻤﻞ ﻭ ﻋﻘﻴﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗﻤﺎﻡ ﻭﻗﺖ ﻧﻴﺎﺯ ﺑﭙﻴﺮ ﺩﺭ ﺍﻭﻗﺎﺕ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺑﺎ ﺗﺤﻠﻴﻪ ﺍﻳﺪﻩﺍﻯ ﺭؤﻳﺎﺋﻰ ﻭ ﺟﺎ&#= 65247;ﺐ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺍﺯ ﻫﻤﺎﻥ ﻟﺤﻈﺎﺕ ﺍﻭﻟﻴﻪ'ﻭ ﭘﺶ ﺍﺯ ﺗﺠﺎﺭﺏ ﻗﺒ&= #65248;ﻰ'ﺗﺤﻘﻖ ﺁﻧﻬﺎ ﺭﺍ ﻏﻴﺮ ﻣﻤﮑﻦ ﺑﺪﺍﻧﺪ. = ﭘس ﮐﻨﺎﺭ ﻣﻰ ﮐﺸﺪ ﻭ ﺍﻣﺘﻨﺎﻉ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻭﻳﺎ ﮔﺎﻫﻰ ﺗﻔﮑّﺮ ﺯﻳﺎﺩ ﺩﺭﺑﺎﺭﻩ ﺧﻄﺮ ﺍﺣﺘﻤﺎﻟﻰ ﻣﻴﻨﻤﺎﻳﺪ'ﻭ ﺁﻧﺮﺍ ﺑﺰﺭﮒ ﻣﻴﮑﻨﺪ. ﭘس ﺗﺮﺳﻮ ﺍﺳﺖ. ﭼﻮ= ﻥ ﻗﺎﺩﺭ ﻧﻴﺴﺖ ﺑ&= #65198;ﺧﻮﺩ ﻣﺴﻠّﻂ ﺷﻮﺩ ﻭ ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮ&#= 65193;. ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﻋﻠﻞ ﺑﻰ ﻧﻈﻤﻰ ﻫﺴﺖ'ﮐﻪ ﺑﺮﺧﻰ ﺑﻴﻤﺎﺭ&#= 65263; ﺭﻭﺍﻧﻰ ﻧﻔس ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ ﺩﺍﺭﻧﺪ'ﻭ ﺑﺮﺧﻰ ﻧﺪﺍﺷﺘﻦ ﺗﺴﻠﻴﻢ ﺑﻤﻌﻠﻢ ﻭ ﺑﺎﺻﻮﻝ ﻭ ﻫﺪﻑ ﻏﺎﺋﻰ ﻧﻬﺎﺋﻰ ﺍﺳﺖ. ﺍﻓﺮﺍﺩ ﺑﻰ ﻏﻢ ﺩﺭ ﺗﺼﻤﻴﻢ ﺧﻮﻥ ﺳﺮﺩ ﻣﻨﺘﻈﺮ ﻣﻴﻤﺎﻧﻨﺪ'ﺗﺎ ﺣﻮﺍﺩث ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮﺩ. ﻭ ﺳﺎﻟﻚ ﻗﺒﻮﻝ ﺳﺮﻧﻮﺷﺖ ﺩﺍﺭﺩ'ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺤﻮﺍﺩث ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ = ﻭ ﻋﻘﻞ ﺍﺳﺘﺎد ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﺘّﮑﻰ ﺍﺳﺖ. ﻣ&= #64405;ﺮ ﻧﻴﺮﻭﻯ ﺷﻬﻮﺩﻯ ﺍﻭﺭﺍ ﺍﺯ ﻣﺤﺎﺻﺮﻩ ﺧﻮﺩ ﺩﺍﺭﻯ ﺩﺭ ﺁﻭﺭﺩ. ﻣﺎﻧﻨﺪ ﻣﻮﺝ ﺗﺼﻤﻴﻢ ﺩﺳﺘﻪ ﺟﻤﻌﻰ'ﻭ ﺑﺎ ﺩﺳﺘﻮﺭ ﻭ ﺍ= ﻣﺘﻨﺎﻉ ﺍﺯ ﺷﺨﺼﻴّﺖ ﻗﻮﻯ ﺗﺮ'ﻣﺎﻧﻨﺪ ﻓﺮﻣﺎﻧﺪﻩ ﻭﺯ&#= 65261;ﺭﮔﻮ ﻭ ﺍﺳﺘﺎﺩ ﮐﺎﺭﻭﺍﻥ. ﻭﻟﻰ&= #64400;ﺴﻰ ﮐﻪ ﺩﻳﺮ ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴﺮﺩ ﻭ ﺍﺣﺴﺎس ﻣﺸﮑﻠ= 5166;ﺕ ﻣﻴﮑﻨﺪ'ﺑﻌﺪ ﺍﺯ ﺗﺼﻤﻴﻢ ﺑﺎ&= #65197;ﺍﺩﻩ ﻋﻠﺎﻗﻪ ﺑﻴﺸﺘﺮﻯ ﺭﻭﺍﻧﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻭﻣﻤﮑ&= #65254; ﺍﺳﺖ ﺑﻴﺸﺘﺮ ﻭﺳﻮﺍس ﺩﺭ ﻣﺮﺍﺣﻞ ﺟﺮﺍﺋﻰ ﻧﺸﺎﻥ ﺑﺪﻫﺪ ﮐﻪ ﻧﻴﻤﻪ ﺭﺍﻩ ﺑﻤ&= #65166;ﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺎﺍﻳﻦ ﺩﻟﺒﺴﺘﮕﻰ ﻗﻮﻯ ﻇﺎﻫﺮﻯ ﺩﺭ ﺣﻔﻆ ﺗﺼﻤﻴﻢ ﺩﺭ ﻭﺍﻗﻊ ﺑﺎﻋث ﺿ&#= 65228;ﻒ ﻗﻮﻩ ﺍﺳﺖ ﺑﻘﻮﻝ ﮊﻭﻟﻴﺖ ﺑﻮﺗﻮﻧﻴﻪ ﺍﺳﺘﻘﻠﺎﻝ ﺣﻘﻴﻘﻰ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺮﺍﺒﺮ ﺧﻮﺩﺵ ﻧﻴﺰ ﺁﺯﺍﺩ ﺑﺎﺷﺪ. ﻭﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﺍﺳﺖ'ﮐﻪ ﺃﺳﻴﺮ ﻧﻔس ﺍﻣّﺎﺭﻩ ﻧﻤﻴﺸﻮﺩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﺎﻥ ﺑﺮﺩﮔﻰ ﻧﻔس ﺭﺍ ﺁﺯﺍﺩﻯ ﻣﻴﺪﺍﻧﻨﺪ. ﺳﺮ&= #65203;ﺨﺘﻰ ﻭ ﻟﺠﺎﺟﺖ ﺩﺭ ﺍﻧﺘﻨﺎﻉ ﻳﺎ ﻭ&= #65203;ﻮﺍس ﺩﺭ ﺧﻂ ﻣﺸﻰ ﻧﺸﺎﻥﻤﻴﺪﻫﺪ= 5261; ﺑﺎ ﻫﺮ ﻧﻈﺮﻳّﻪ ﺩﻳﮕﺮﺍﻥ ﻣﺨﺎﻟﻔﺖ ﺍﺻﻮﻟﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻭ ﺍﻳﻦ ﺍﺻﻮﻝ ﺗﻨﻬﺎ ﺳﻠﻮﻙ ﻭ ﺑﻮﺩﻥ ﺍﺳﺘﺎﺩ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﺍﻟّﺎ ﺧﻮﺩ ﺭﺃﻳﻰ ﺍﺳﺖ . ﺳﺮ= ;ﺳﺨﺘﻰ ﻭ ﻋﺪﻡ ﻗﺎﺑﻠﻴ&= #1617;ﺖ ﺍﻧﻌﻄﺎﻑ ﻭ ﻧﺸ&= #65166;ﻥ ﺩﺍﺩﻥ ﻧﺮﻣﺶ ﺷﮑﻞ ناﭘﺬﻳﺮA= 263; ﻭ ﻟﺠﺎﺝ ﺩﺭ ﺍﻳﻦ ﻣﺨﺎﻟﺘﻬﺎﻯ ﺍﺻﻮﻟی که ﺣﺘ= 40; ﺪﺭ ﺳﺎﻟﻚ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺎ ﺍﺻﻮﻝ ﺍﻟﻬﻰ ﺑ&= #65166;ﺷﺪ ﻳﺎ ﺑﺨﺎﻃﺮ ﻋﺸﻖ ﺑﻌﻘﻞ ﻭ ﺭﻭﺵ ﺧﻮﺩ ﮐﻪﺑﺎ ﺳﺨﺘﻰ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘ&#= 65258; ﺷﺪ ﻭﻳﺎ ﺍﺻﻮﻟﺎ ﺧﻮﺩﺭ&#= 65155;ﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﻣﻨﺠﺮ ﺑﻌﺪﻡ ﺗﮑﺎﻣﻞ ﺩﺭ ﺳﺎﻟﻚ ﻣﻴﮕﺮﺩﺩ ﺁﻧﻬﺎ ﺣﺘﻰ ﺍﮔﺮ ﺑﻤﻘﺼﻮﺩ ﺧﻮﺩ ﻧﺮﺳﻨﺪ ﺑﺎﺯ ﺍﺯ ﺗﺼﻤﻴﻢ ﺍﻭﻟﻴّﻪ ﺧﻮﺩ &#= 65169;ﺮ ﻧﻤﻰ ﮔﺮﺩﻧﺪ. ﺑ= ﻘﻮﻝ ﻣﻮﻟﻴﺮ ﻣﺎﻧﻨﺪ ﭘﺰﺷﮑﺎﻧﻰ ﮐﻪ ﺣﺎﺿﺮﻧﺪﺑﻴﻤ= 5166;ﺭ ﺁﻧﻬﺎ ﺑﻤﻴﺮﺩ'ﻭﻟﻰ ﺩﺳﺖ ﺍﺯ ﺭﻭﺵ ﺧﻮﺩ ﺑﺮ ﻧﻤﻰ ﺩﺍﺭﻧﺪ. ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺩﺭ ﺯﻧﺪﮔﻰ ﺷﺨﺼﻰ ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﺩﺭ ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﻰ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺩﻳﮑﺘﺎﺗﻮﺭ ﺍﻳﻦ ﺷﺎﻧس ﺭﺍ ﻣﻴﺪﻫﺪ'ﮐﻪ ﻟﺤﺎﺝ ﺧﻮﺩﺭﺍ ﺑﺮﻣﻠّﺘﻰ ﺗﺤﻤﻴﻞ ﮐﻨﺪ. ﻭ ﺍﻟّﺎ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺍﻓﺮﺍﺩ'ﺍﺯ ﻣﺨﺎﻟﻔﺖ ﻭ ﺑﺎﻳﮑﻮﺕ ﺩﻳﮕﺮﺍﻥ'ﻣﻮﻗ&#= 1617;ﺘﺎ ﻫﻢ ﮐﻪ ﺷﺪﻩ ﺩﺳ= ﺖ ﺍﺯ ﻟﺠﺎﺝ ﺧﻮﺩ ﺑﺮ ﻣﻴﺪﺍﺭﺩ. ﺍ= ﻳﻦ ﺍﻓﺮﺍﺩ ﻟﺠﻮﺝ ﺩﺭ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺩﺭ ﺟﺎﻣﻌﻪ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺎ ﻓﮑﺮ ﻭﻭﺟﺪﺍﻥ ﻫﺴﺘﻨﺪ'ﻭ ﺿﻤﻨﺎ ﻗﺪﺭﺕ ﺍﺟﺮﺍﺋﻰ ﻟﺎﺯﻡ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;'ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺷﮑﻨﺠﻪ ﻣﻴﺪﻫﻨﺪ'ﭼﻮﻥ ﺑﻴﻤﺎﺭ ﺳﺎﺩﻳ&#= 65204;ﺘﻰ. ﻭ ﺍﻓﺮﺍﺩﻯ ﺳﺨﺖ ﺍﺭﺍﺩﻩ ﻭﺧﺸﻦ ﻭﺳﺘﻤﮕﺮ ﻫﺴﺘﻨﺪ'ﮐﻪﻣﻴ&#= 65246; ﻣﻄﻴﻊ ﺧﻮﺩ ﮐﺮﺩﻥﺪﻳﮕﺮﺍ= 5253; ﺭﺍ ﺩﺍﺭﻧﺪ'ﭼﻮ&= #65253; ﺟﺎﻩﻃﻠﺐ ﺭﻳﺎﺳﺖ ﺑﻮﺩﻩ. = ﭘﺶ ﻇﺎﻫﺮﻯ ﻣﺤﺘﺮﻡ ﻭ ﺍﺧﻠﺎﻕ ﻋﻮﺍﻡ ﭘﺴﻨﺪ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮﻧﺪ'ﻭ ﺩﺭ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ ﺧﻮﺩ ﻧﺎﻣﻮﻓﻖ ﻫﺴﺘﻨﺪ. ﻭ ﺍﺣﺴﺎس ﻋﺎﻃﻔﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺁﻣﺎﺩﮔﻰ ﺷﻮﺭﺵ ﺑﺮ ﺩﻭﺳﺘﺎﻥ ﻭ ﺑﺮ ﺟﺎﻣﻌﻪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺑﺪﺗﺮ ﺍﺯ ﺳﺮﺳﺨﺘﻰ ﻟﺠﺎﺝ ﺍﺳﺖ. ﻭ ﻳﻚ ﺭﺃﻳﻰ ﺑﻴﺸﺘﺮ ﻋﻤﻞ ﺍﺳﺖ. ﻭ ﻟﺠﺎﺝ ﺩﺭ ﮐﻠﺎﻡ ﻭ ﻋﻘﺎﻳﺪ ﺩﻟﻴﻞ ﺁﺳﻴﺒﻰ ﺩﺭ ﻋﻘﻞ ﺍﺳﺖ. ﺩﺭ ﺍﻋﻤﺎﻝ ﻣﺸﮑﻠ&#= 65166;ﺗﻰ ﺣﺴﻤﺎﻧﻰ'ﻭ ﺩﺭ ﻟﺠﺎﺝ ﻣﺸﮑﻠﺎﺗﻰ ﻧﻔس ﺁﻟﻮﺩﻩ ﻫﺴﺖ. ﻭﺑﻨﺎﻡ ﻋﻘﻞ ﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻟّﺎ ﺩﺭﻋﻘﻞ ﮐﻠّﻰ ﻟﺪﻧّﻰ ﻧﺮﻣﺶ ﭼﻨﺎﻥ ﺯﻳﺎﺩ ﺍﺳﺖ'ﮐﻪ ﺷﺨﺺ ﺭﺍ ﺑﺪﻭﻥ ﻃﺮﺡ ﻣﻌﻴّﻨﻰ ﻣﻴﻨﻤﺎﻳﺎﻧﺪ. &= #65203;ﺮ ﺳﺨﺘﻰ ﺗﻔﮑّﺮ ﺑﻴﺶ ﺍﺯ ﻟﺠﺎﺝ ﺍﺳﺖ ﺳﺮﺳﺨﺖ ﺍﺻﻮﻟﻰ ﮐﺎﺭ ﻣﻴﮑﻨﺪ ﻭ ﺣﺎﺿ&= #65198; ﺑﺘﻮﺟﻴﻪ ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻧﻈﺮ ﺧﻮﺩ ﻫﺴﺖ.= ﮔﺮﭼﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻤﻰ &= #65197;ﺍ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻣ&#= 65188;ﺎﺟّﻪ ﮐﻨﺪ ﻋﻴﺐﺍﻭ ﺭﺳﻴﺪﻥ ﺑﻨﺘﺎﻳﺞ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﺍﺯ ﺍﺳﺘﺪﻟﺎﻟﺎﺕ ﻣﻨﻄﻘﻰ ﺍﺳﺖ. ﻟ= ﺠﻮﺝ ﺑﻔﻌﻞ ﺩﺳﺘﻪ ﺟ&= #65252;ﻌﻰ ﺁﺷﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ. ﻣﻨﻄﻖ ﺑﺪﻭﻥ ﺍﺻﻮل ﻮﻓﻠﺴﻔﻪ ﺻﺤﻴﺢ' ﺟﺰ ﻧﺘﻴﺠﻪﻏﻠﻂ ﻧﺪﺍﺭﺩ. ﻭ ﺩﺭﻣﻨﻄﻖ ﻋﺎﻗﺒﺘﻰ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻧﻴﺴﺖ.= ﻗﻴﺎس ﺑﺮﺃﻯ ﺧﻮﺩ ﮐﻪ ﻗﻴﺎس ﺑﻤﻌﻴﺎ= 5197;ﻯ ﻏﻠﻂ ﺩﺍﺭﻧﺪ. ﻟ= ﺠﻮﺝ ﺍﮔﺮ ﻫﻢ ﺩﺭ ﺍﺑﺘﺪﺍ ﻓﮑﺮﻯ ﮐﺮﺩ ﻟﺎﺯﻡ ﻧﻤﻴﺪﺍﻧﺪ ﺁﻧﺮﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻣﺴﺘﺪﻝ ﻭ ﻗﺎﺑﻞ ﺗﻮﺟﻴﻪ &= #65169;ﺪﺍﻧﺪ. ﺿﻌﻒ ﻓﮑﺮﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻗﺪﺭﺕ ﺗﻤﻨّﻴﺎﺕﺟﺒA= 198;ﺍﻥ ﻣﻴﮑﻨﺪ. ﺍﻧﺘﻘ&= #65166;ﺩ ﺍﺯ ﺭﻭﺵ ﺍﻭ'ﺑﺎﻋث ﭘﺎﻳ&#= 65194;ﺍﺭﻯ ﺑﻴﺸﺘﺮ ﻭﻯ ﻣﻴﮕﺮﺩﺩ. ﻟﺠﺎ&= #65181; ﻣﺮﺩﺍﺑﻰ ﺍﺳﺖ ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺗﻠﺎﺵ &= #65207;ﻮﺩ ﺑﻴﺸﺘﺮ ﻓﺮﻭﻣﻴﺮﻭﺩ. ﻧ&= #65258; ﭘﺎﺳﺨﻰ ﺑﺎﻳﺮﺍﺩﻫﺎ ﺩﺍﺭﺩ'ﻭﻧﻪ ﮔﻮﺵ ﻣﻴﺪﻫﺪ. ﻭ ﺩﺭ ﺧﺎﻣﻮﺷﻰ ﻣﻄﻠﻖ ﺧﻮﺩ'ﭘﺴ&= #65176;ﻰ ﻓﮑﺮ ﺧﻮﺩﺭﺍ ﺑﺎ ﺑﻘﺪﺭﺕ ﺍﺭﺍﺩﻩ ﻭ ﺗﺴﻠّﻂ ﺑﺮﺩﻳﮕﺮﺍﻥ ﺟﺒﺮﺍﻥ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﻴﮑﻨﺪ. &= #65261;ﺯﻭﺭﮔﻮ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﻣﻴﻨﻤﺎﻳﺪ. ﺭﺍ&= #65257; ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻟﺠﻮﺝ ﺍﺑﺮﺍﺯﻣﻮﺍﻓ= 5240;ﺖ ﺑﺎ ﺍﻭ ﺍﺳﺖ'ﮐﻪ ﺑﮕﻮﺋﻴﻢ ﺗﻮ ﺭﺍﺳﺖ ﻣﻴﮕﻮﺋﻰ. ﻟﺠﻮ&= #65181; ﻣﺎﻧﻨﺪ ﺑﻮﺍﻟ&#= 65260;ﻮس ﮐﻪ ثباﺕ ﻋﻘﻴﺪﻩ ﻭ ﻋﺪﻡ ﺗﻤﺎﻳﻞ ﺯﻳﺎﺩ ﺩﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻣﺴﺄﻟﻪ ﺩﻳﮕﺮ ﺩﺭ ﺃﻣﺮ ﺍﺭﺍﺩﻩ ﻫﻮس ﺍ&#= 65255;ﺴﺎﻥ ﺍﺳﺖ. ﺑﺮﻋﮑس ﻟﺠﻮﺝ ﺩﺭﻫﺮ ﻣﻮﺿﻌﮕﻴﺮﻯ ﺧﻮﺩ ﭘﺎﻳﺪﺍﺭ ﻧﻴﺴﺖ. ﻭ ﺑﺪﻭﻥ ﻋﻠّﺖ ﺗﺼﻤﻴﻢ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ. ﻭ ﻧﻈﺮ ﻣﺨﺎﻟﻒ ﻗﺒﻠﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ ﺗﺎ ﻣﻮﻗﻌﻰ ﮐﻪ ﻧﻈﺮﺵ ﺭﺍ ﻋﻮﺽ = ﻧﮑﺮﺩﻩ'ﻧﮕﺮﺍ&#= 65253; ﻭ ﺍﺣﺘﻤﺎﻝ ﺍﺯ ﺧﻄﺎﻯ ﺧﻮﺩ ﻧﺪﺍﺭﺩ. ﻓﮑﺮ ﺁﻧﻬﺎ ﺩﺭ ﻣﺨﺎﻟﻒ ﮔﻮﺋﻰ ﭘﺮﻭﺭﺵ ﻳﺎﻓﺘ&#= 65258; ﺍﺳﺖ. ﻫﻮﺳﺒﺎﺯ ﺑﺎ ﺧﻮﺩ ﻧﻴﺰ ﮐﻨﮑﺎﺵ ﻭﺍﻧﺘﻘﺎﺩﻯ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻫﺮ ﮔﺎﻩ ﺩﻳﮕﺮ&= #65165;ﻥ ﺗﺄﻳﻴﺪ ﮐﻨﻨﺪ'&= #64400;ﻪ ﻧﻈﺮﺵ ﺩﺭﺳﺖ ﺍﺳﺖ'ﻓﻮﺭﺍ ﻧﻈﺮ ﻣﺨﺎﻟﻔﻰ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ'ﻫﻮس ﭼ&#= 65262;ﻥ ﻳﻚ ﺧﻮﺍﺳﺘﻪ ﺧﻮﺩﮐﺎﺭ ﻋﻠﻴﻪ ﻳﻚ ﻧﻔﺮ ﻇﺎﻫﺮ ﻣﻴﮕﺮﺩﺩ. ﺧﻮﺩ&= #65197;ﺍ ﺩﺭ ﻭﺍﻗﻊ ﻧﺴﺒﺖ ﺑﺘﻌﺼّﺒﺎﺕ ﺧﻮﻳﺶ ﺑﻴﻄﺮﻑ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﻭ ﺍﮔﺮ ﻣﻘﺎﻭﻣﺘﻰ ﺍﺯ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﻧﺪﻳﺪ'ﺩﺭ ﻣﺨﺎ&= #65247;ﻔﺖ ﮔﻮﺋﻰ ﺗﺨﻔﻴﻒ &= #65251;ﻴﺪﻫﺪ. ﺍﻳﻦ ﻫﻮس ﻫﻤﺎﻥ ﺧﻮﺩ ﺭﺃﻳﻰ ﻭﻣﺨﺎﻟ&#= 65234; ﮔﻮﺋﻰ ﺍﺳﺖ. ﻣﺨ= ﺎﻟﻔﺖ ﺑﺎ ﻭﻯ ﺑﺎ ﺍﺣﺘﻴﺎﻁ'ﻣﻤﮑ&#= 65254; ﺍﺳﺖ ﺍﻭﺭﺍ ﻫﻢ ﻋﻘﻴﺪﻩ ﮐﻨﺪ. ﺭ= ﻙ ﮔﻮﺋﻰ ﻭ ﺻﺮﺍﺣﺖ ﻭ ﺭﺍﺳﺖ ﮔﻮﺋﻰ ﺁﻧﻬﺎ ﺭﺍ ﺩﻳﻮ&= #65165;ﻧﻪ ﻣﻴﮑﻨﺪ . ﺍﻳﻦ ﻫﻮس ﺩﺭ ﮐﻮﺩﮐﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺳﺖ'ﻭ ﻧﺮﻣﺶ ﻣﺮﺑّﻴ= 5166;ﻥ ﺭﺍ ﻟﺎﺯﻡ ﻣﻴﮑﻨﺪ. ﺧﻮﺍﺳ&= #65176;ﻪ ﻫﺎﻯ ﻏﺮﻳﺰﻯﺎﻃﻔﺎ= 5245; ﺍﻳﻦ ﺣﺎﻟﺖﺭﺍ ﺗﺤﺮﻳﻚ ﻣﻴﮑﻨﺪ. ﻳﻚ ﻣﺮ= ﺑّﻰ ﺑﺎ ﻧﺮﻣﺶ'ﺩﺭ ﻭﺍﻗﻊ ﻣﻘﺎﻭﻣﺖ ﻣﻴﻨﻤﺎﻳﺪ. ﻋﻠ&= #1617;ﺖ ﺁﻥ ﺗﺤﻤﻴﻞ ﺍﺭﺍﺩﻩ ﺑﺮﺁﻧﻬﺎ ﻭ ﺑﺨﺸﻢ ﺁﻣﺪﻥ ﮐﻮﺩﻙ ﺍﺳﺖ. ﻃﻔ= ﻞ ﻣﻴﺨﻮﺍﻫﺪ ﭘﻴﺮﻭﺯ ﺷﻮﺩ'ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺷﻮﺭﺵ ﮐﻨﺪ. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﺍﺯ ﺍﻓﺮﺍﻁ ﺩﺭ ﺧﻮﺩﺩﺍﺭﻯ'ﺑﺤ&#= 1579; ﻧﻘﺼﺎﻥ ﺩﺭ ﻧﻴﺮﻭﻯ ﺨﻮﺩﺩﺍﺭﻯ ﺍﺳﺖ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻋﻠّﺖ ﻋﺪﻡ ﺗﻮﻓﻴﻖ ﺁﻧﺎﻥ ﺩﺭ ﻧﺠﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ نیرﻭﻯ ﺧﻮﺩﺩﺍﺭﻯ ﻭﮐﻨﺘﺮﻝ ﻧﺒﺎﺷﺪ' ﺑﺎ ﺣﺪّ ﺃﻗﻞ ﺗﺤﺮﻳﻚ ﺧﺎﺭﺟﻰ ﻳﺎ ﺩﺍﺧﻠﻰ ﺗﺴﻠﻴﻢ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭ ﺯﻭﺩ ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴﺮﻧﺪ ﻭ ﺗﻐﻴﻴﺮ ﻋﻘﻴﺪﻩ ﺳﺮﻳﻊ ﻣﻴﺪﻫﻨﺪ'ﻭ ﺭﻭﺵ ﻭﻫﺪﻑ ﺭﺍ ﻋﻮﺽ ﻣﻴﮑﻨﻨﺪ. = ﻋﻠّﺖ ﺁﻥ ﻓﻘﺪﺍﻥ ﺩﻳﻨﺎﻣﻴﺰﻡ ﺍﺳﺖ. ﻧﻔس ﺁﻟﻮﺩﻩ ﻗﻮﻯ ﺗﺮ ﺍﺯ ﻫﺸﺪﺍﺭ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ. ﻭ ﺑﺎ ﺣﺪّ= ﺍﻗﻞ ﻣﺎﻧﻊ'ﺗﺼﻤﻴﻢ ﺧﻮﺩﺭﺍ ﻧﻴﻤﻪ ﺗﻤﺎﻡ ﻣﻴﮑﻨﺪ. = ﻗﺎﺩﺭ ﺑﭙﻴﺶ ﺑﻴﻨﻰ ﻭ ﻫﺪﻑ ﮔﻴﺮﻯ ﻭ ﺗﻌﻴﻴﻦ ﻣﻘﺼﺪ' ﻭﺑﺮﺭﺳﻰ ﺩﺭﺟﻪ ﺍﻣﮑﺎﻥ ﺍﺟﺮﺍﻯ ﺗﺼﻤﻴﻢ ﻧﻴﺴﺖ. = ﻭ ﻓﮑﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﮑﺮﺩﻩ ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴﺮﺩ. ﻭ ﭘس ﺍﺯ ﮐﻤﻰ ﺗﺠﺮﺑﻪ ﻭﻣﺸﮑﻠﺎﺕ'ﭼﻮ&#= 65253; ﺑﻨﺪﻩ ﻟﺤﻈﻪ ﺍﺳﺖ'ﻧﻘﺸﻪ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎﻥ ﺳﺎﺩﮔﻰ ﻋﻮﺽ ﻣ&= #65268;ﮑﻨﺪ. ﻭﻣﺘﻠﻮﻥ ﺍﻟﻤﺰﺍﺝ ﻣﻴﺸﻮﺩ. ﻭ ﺗﻠﻘﻴﻦ ﭘﺬﻳﺮ ﻣﻴﮕﺮﺩﺩ. ﺁﻏﺎ&= #65199; ﻫﺮ ﺗﺼﻤﻴﻢ (ﺗﻤﺠﻤﺞ) ﻣﻴﮑﻨﺪ'ﻭ ﻣﺪﻋﻰ ﻣﻄﺎﻟﻌ&#= 65258; ﻣﻮﺿﻮﻉ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﺷﺨﺺﺍﺭﺍﺩﻩﺍ= 5263; ﻧﺪﺍﺭﺩ. ﻏﻴﺮ ﺍﺯ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﮐﻪ ﺍﻋﻠﺎﻡ ﺗﺴﻠﻴﻢ ﻭﺑﭙﻴﺮ ﻋﺪﻡ ﺗﺼﻤﻴﻢ ﺍﻣﻮﺭ ﺩﻧﻴﻮﻯ ﺩﺍﺭﺩ. = ﺍﻣﺎ ﺯﻳﺎﺩ ﺑﻮﺩﻥ ﻗﺪﺭﺕ ﺗﺤﺮﻳﻚ'ﺑﺮﺍﻯ ﺍﺭﺍﺩﻩ ﺣﺮﮐﺎ&#= 65173; ﺷﺨﺺ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺑﺪﻭﻥ ﺗﻔﮑّﺮ ﺍﺳﺖ. ﻳﺎ ﻣﻘﺎﺑﻞ ﻫﺮ ﻣﻘﺎﻭﻣﺘﻰ ﻋﻤ&#= 65246; ﺧﻮﺩﺭﺍ ﻓﻮﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ. ﮐ= ﺎﺭﻯ ﮐﻪ ﻫﺮ ﺟﻮﺍﻥ ﺩﺍﺭﺩ. ﻭﺷﺒﻴﻪ ﻓﻘﺪﺍﻥ ﻗﺪﺭﺕ ﺧﻮﺩﺩﺍﺭﻯ ﺍﺳﺖ ﺍﻋﻤﺎﻟﻰ ﻏﻴﺮ ﺍﺭﺍﺩﻯ'ﻧﻴﺎﺯ ﺑﻨﻴﺮﻭﻯ ﺟﻨﺒﺸﻰ ﺩﺍﺭﺩ'ﻭﮐﻤﺘﺮ ﻣﻮﺍﻓﻖ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﻐﻴﻴﺮ ﻧﻈﺮ ﺧﻮﻳﺶ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐﻪ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻧﺪﺍﺭﺩ'ﻭﭘﺎﻳ&#= 65194;ﺍﺭﺗﺮ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ. = ﻭ ﭘﺎﻳﺪﺍﺭﻯ ﺍﻭ ﺍﺳﺘﻮﺍﺭﻯ ﻧﻴﺴﺖ'ﮐﻪ ﻧﻴﺮﻭﻳﺶ ﺗﻤﺎ&#= 65249; ﺷﺪﻩ ﻭ ﺧﻤﻮﺩﻩ ﻣﻴﮕﺮﺩﺩ'ﻭ ﺑﻔﮑﺮ ﺟﺪﻳﺪﻯ ﻣﻴﺮﻭﺩ. ﺗﺎ ﺑﺎ ﺍﻭﻟﻴﻦ ﺗﺤﺮﻳﻚ ﺧﺎﺭﺟﻰ ﺗﺎﺯﻩ ﻓﻌّﺎﻝ ﮔﺮﺩﺩ. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻫﻴﻤﺎﻧس ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﻭﻟﻴﻪ ﻭ ﻋﻮﺍﻣﻞ ثاﻧﻮA= 267;ﻪ'ﺩﺭ ﮐﺎﺭ ﺗﺤﺮﻳﻚ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺮﺍﻯ ﺍﺭﺍﺩﻩ ﻧﺎﻡ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺗﺤﺮﻳﻚ ﺧﻮﺩﺑﺨﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻧﻔس ﺍﻧﺴﺎﻥ ﺍﺑﺘﺪ&#= 65165;ﺋﻰ ﺑﻠﺎ ﻭﺍﺳﻄﻪ ﺑﺎﺣﺴﺎﺳﻬﺎ ﭘﺎﺳﺦ ﻣﻴﺪﻫﺪ. = ﺍﮔﺮ ﭘﺎﺳﺦ ﺍﻭ ﺗﺄﺧﻴﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﺍﺯ ﻋﻮﺍﻣﻞ ثاﻧﻮA= 267;ﻪ ﻣﻴﺒﺎﺷﺪ. ﺻﺎﺣ&= #65168;(ﻧﻔس ﺑﺪﺍﺋﻰ)ﺑﺎ ﺍﻭﻟﻴﻦ ﺑﻰ ﺍﺣﺘﺮﺍﻣﻰ ﺑﺨﻮﺩ ﻓﻮﺭﺍ ﭘﺎﺳﺦ ﺍﺣﺴﺎس &#= 65197;ﺍ ﻣﻴﺪﻫﺪ. ﻭ ﺩﻳﮕﺮﻯ ﺩﻳﺮﺗﺮ ﻣﺘﻮﺟّﻪﺍﻫﺎA= 255;ﺖﻣﻴﺸﻮﺩ. ﺭﻧﻪ ﻟﻮﺳﻦ ﺩﺭ ﮐﺮﺍﮐﺘﺮﻟﻮﮊ= 5263; ﺧﻮﺩ ﻣﻴﻨﻮﻳﺴ&#= 65194;' ﺻﺎﺣﺐ ﺗﺤﺮﻳﻚ ﺍﺑﺘﺪﺍﺋﻰ'ﻋﮑ&#= 1587; ﺍﻟﻌﻤﻞ ﺍﻧﻌﮑ&#= 65166;س ﺷﺮﻃﻰ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺟﺴﻢ ﻭﺭﻭﺍﻥ ﺭﺍ ﺑﺸﮑﻞ ﺍﻧﻔﺠﺎﺭﻯ ﻋﻤﻞ ﻣﻴﮑﻨﺪ'ﻭ ﺁﻧﺮﺍ ﺗﺤﺮﻳﻚ ﻣﻴﻨﺎﻣﺪ. ﻣﺎﻧ&= #65256;ﺪ ﻣﺎﺷﻴﻦ ﺧﻮﺩﮐﺎﺭ ﻋﻤﻞ ﻣﻴﮑﻨﺪ. ﻭ ﻧﺸﺎﻧﻪ ﺑﺎﺯﮔﺸﺖ ﺷﺨﺺ &= #65169;ﺴﻮﻯ ﺣﺮﮐﺖ ﺍﻧﻌﮑﺎس ﺷﺮﻃﻰ ﺧﺎﻟﺺ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻃﻔﻞ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭﺣﻴﻮﺍ= 5253; ﻫﺴﺖ. ﺗﺤﺮﻳﻚ ﭘﺬﻳﺮﻯ ﺍﻧﻔﺠﺎﺭﻯ ﮐﻤ&#= 65176;ﺮ ﺍﺳﺖ ﻭﻟﻰ ﺑﻐﺮ&= #65255;ﺞ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻟ= ﺬﺍ ﻋﮑس ﺍﻟﻌﻤﻞ ﻓﻮﺭﻯ ﻧﻴﺴﺖ. ﻭ= ﺗﺼﻮﺭ ﻣﻴﺮﻭﺩ ﮐﻪ ﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﻟﻰ ﻭﻯ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ ﻧﺒﻮﺩﻩ'ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﻟﺤﻈﻪﺍ&#= 65263; ﺟﻨﺒﺶ ﻭﺣﺮﮐﺖ ﻧﺪﺍﺭﺩ. ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ ﺣﺘﻰ ﭼﻨﺪ ﺭﻭﺯ'ﻗﻀﺎﻳﺎﻯ &= #65215;ﺒﻂ ﺷﺪﻩ ﺩﺭ ﺫﻫﻦ ﻭ ﺑﺮﺭﺳﻰ ﺯﻳﺎﺩ' ﻣﻨﺠﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺒﻴﺪﺍ= 5197;ﻯ ﺣﺴّﺎﺳﻴّﺖ ﻣﻴﺸﻮﺩ. ﻭ ﺑﺎ ﺍﻧﻔﺠﺎﺭﺵ ﻓﺸﺎﺭ ﺭﻭﺣﻰ ﺍﻭ ﮐﻢ ﻣﻴﮕﺮﺩﺩ. ﺩﺭ ﺍﺑﺘﺪﺍ ﻣﻴﺨﻮﺍﻫﺪ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﺪ'ﮐﻪ ﺍﺭﺍﺩﻯ ﻋﻤﻞ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﻋﺼﺒﻰ ﺑﻮﺩﻥ ﻭ&= #65227;ﺪﻡ ﺗﺴﻠّﻂ ﺑﺮﺧﻮﻳﺸﺘﻦ ﺧﻮﺩﺭﺍ ﻟﻮ ﻣﻴﺪﻫﺪ. ﻭﺯﻭﺩ ﺧﺴﺘﻪ ﻣﻴﺸﻮﺩ ﻭﺗﺴﻠﻴﻢ ﻧﻴﺮﻭﻫﺎﻯ ﮐﻮﺭ ﻣﻴﮕﺮﺩﺩ. = ﻭ ﮐﻠﻤﺎﺕ ﺑﻰ ﺭﻭﻳّﻪ ﻭ ﺩﺭﺷﺖ ﻣﻴﮕﻮﻳﺪ' ﻭﻟﻰ ﺩﻭﺍﻡ ﻋﻤﻞ ﺁﺩﻡ ﺍﻧﻔﺠﺎﺭﻯ ﺍﺯ ﺁﺩﻡ ﺗﺤﺮﻳﮑﻰ ﺑﻴﺸﺘﺮ ﺍﺳﺖ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻏﻴﺮ ﺍﺯ ﺗﺤﺮﻳﻚ ﻋﮑس ﺍﻟﻌﻤﻠﻰ'ﻭ ﺗﺤﺮﻳﻚ ﺍﻧﻔﺠ&#= 65166;ﺭﻯ ﮐﻪ ﮔﻔﺘﻴﻢ'(ﺗﺤﺮﻳ&= #65242; ﺍﻧﻔﻌﺎﻟﻰ ﻭ ﺗﺤﺮﻳﻚ ﻓﮑﺮﻯ) ﻧﻴﺰ ﻣﻄﺮﺡ ﺍﺳﺖ. ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﺳﺮﭼﺸﻤﻪ ﻧﻴﺮﻭﻯ ﺗﺤﺮﻳﻚ ﮐﺠﺎ ﺍﺳﺖ. ﺑﻘﺪﺭﺗﻰ ﺍﺳﺖ ﺍﻟﻬﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﮊﻣﺘﻴﻚ ﺭﻭﺣﻰ'&= #65169;ﺮﺣﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ'ﮐﻪ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﻭ ﺍﺗﻠﺎﻑ ﺫﺧﻴﺮﻩ ﻋﻤﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻴﮑﻨﺪ. ﺍﻧﮕﻴ&= #65200;ﻩ ﻫﺎ ﻭﺳﻴﻠﻪ ﺍﻳ&= #65254; ﺗﺤﺮﻳﻚ ﻫﺴﺘﻨﺪ. ﺩﺭﻣﺮ&= #65187;ﻠﻪ ﺍﻭﻝ ﻧﻴﺮﻭﻯ ﺍ&= #65255;ﻔﻌﺎﻝ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ. = ﻭ ﺷﺨﺺ ﺍﻧﻔﻌﺎﻟﻰ ﺍﺯ ﺭﻭﻯ ﺷﻬﻮﺕ ﻭ ﻫ= ﻮس ﻋﻤﻞ ﻣﻴﻨﻤﺎﻳﺪ. ﻣﻮ&= #65183;ﻮﺩﻯ ﺣﺴّﺎس ﺍﺳﺖ'ﮐﻪ ﺑﺎ ﺍﻭﻟﻴﻦ ﺗﺤﺮﻳ&#= 65242; ﺩﺍﺧﻠﻰ ﻭ ﺧﺎﺭﺟﻰ ﻋﮑس ﺍﻟﻌﻤﻞ ﻓﻮﺭﻯ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﺍﻣﺎ ﻫﺮ ﺍﻧﻔﻌﺎﻟی ﺘﺤﺮﻳﻚ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ ﺑﻠﮑﻪ ﮔﺎﻫﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﻰ ﻗﻴﺪﻯ ﻫﺴﺘﻨﺪ' ﮐﻪ ﻗﺎﺩﺭ ﺑﻌﻤﻞ ﻧﻴﺰ ﻧﻴﺴﺘﻨﺪ. ﻋﺪﻩ&= #65165;ﻯ ﻧﻴﺰ ﺗﺤﺮﻳﮑﻰ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺍﻧﻔﻌﺎﻟﻰ ﻧﻤﻴﺒﺎﺷﻨﺪ. ﻭ ﺍﻓﺮﺍﻁ ﺩﺭ ﺗﺤﺮﻳﻚ'ﻟﺰﻭﻣ&#= 65166; ﻧﺘﻴﺠﻪ ﺷﺪﺕ ﺍﻧﻔﻌﺎﻝ ﻧﻴﺴﺖ. ﺗﺤﺮﻳﻚ ﺍﺯ ﺩﻳﺪ ﺭﻳﺸﻪ ﺁﻥ ﺩﻭ ﻧﻮﻉ ﻣﻴﺒﺎﺷﺪ ﺍﻧﻔ&#= 65228;ﺎﻟﻰ ﻭ ﺗﻔﮑّﺮﻯ . ﺩﺭ ﺍﻧﻔﻌﺎﻟﻰ ﺷﺨﺺ ﺑﺎﺯﻳﭽﻪ ﺍﺣﺴﺎﺳﺎﺕ ﺧﻮﻳﺶﺍﺳﺖ. ﻫﺮ ﻋﻤﻞ ﺧﻠﺎﻑ ﻣﻴﻞ ﺍﻭ ﺑﺎﻋث &= #65175;ﺤﺮﻳک اﻭ ﻣﻴﺸﻮﺩ. ﻭ ﻓﺮﺻﺖ ﭘﺨﺘﻪ ﺷﺪﻥ ﺍﻧﻔﻌﺎﻟﻰ ﺭﺍ ﻧﻤﻴﺪﻫﺪ. ﺩﺭ ﺗﺤﺮﻳﻚ ﭘﺬﻳﺮ&#= 65263; ﻓﮑﺮﻯ'ﺑﻌﺪ ﺍﺯ ﺗﻔﮑّﺮ ﺗﺤﺮﻳﻚ ﺁﻥ ﻧﺘ&= #65268;ﺠﻪ ﺗﺼﻮﺭﺍﺕﺁﻥ ﺍﻓﮑﺎﺭ ﺍﺳﺖ. ﻭ ﮔﺎﻫﻰ ﮐﺎﺭ ﺑﻮﺳﻮﺳﻪ ﻣﻴﮑﺸﺪ. ﺩﺭ ﻫﺮ ﺗﺼﻮﺭ ﻭ ﻧﻤﺎﻳﺶ ﺫﻫﻨﻰ ﺩﻳﻨﺎﻣﻴﺰﻣﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺗ= ﺤﺮﻳﻚ ﻭ ﺳﺮﻋﺖ ﺍﺟﺮﺍﺋﻰ ﺑﺎﻋث ﻣﻴﺸﻮﺩ'ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﻧﺎﭘﺎﻳﺪﺍﺭ ﺑﺎﺷﺪ. ﻭ ﺑﺮﺣﺴﺐ ﻣﻮﻗﻌﻴّﺘﻬﺎ ﺗﻐﻴﻴﺮ ﻣﻴﮑﻨﺪ. ﻳﺎ ﺍﻓ= ﮑﺎﺭ ﺟﺪﻳﺪﻯ ﺑﺬﻫﻨﺶ ﻣﻴﺮﺳﺪ. ﻭ ﻟﺬﺍ ﻧﺎﭘﺎﻳﺪﺍﺭ ﻭ ﻣﺨﺎﻟﻒ ﮐﺎﺭﻫﺎﻯ ﻗﺒﻠﻰ ﻣﻴﮑﻨﺪ. = ﺗﺤﺮﻳﻚ ﭘﺬﻳﺮﻯ ﻣﻮﺟﺐ ﻧﺎﭘﻴﻮﺳﺘﮕﻰ ﺭﻓﺘﺎﺭ ﻭ ﺍﻓﮑ&= #65166;ﺭ ﺍﺳﺖ. ﻭ ﺩﺭ ﻣﻐﺰ ﺑﻰ ﻧﻈﻤﻰ ﻫﺴﺖ.= ﺯﻳﺮﺍ ﺭﻭﺍﻥ ﺁﺷﻔﺘﻪ ﺩﺍﺭﺩ ﻭ ﺍﺩﺭﺍﻙ ثاﺑﺘA= 264; ﺍﺯ ﺯﻧﺪﮔﻰ ﻧﺪﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻣﺎ ﻧﻘﺼﺎﻥ ﺍﺭﺍﺩﻩ ﺗﺤﺮﻳﮑﻰ'ﮐﻪ ﺁﻧﺮﺍ ﺑﻰ ﻗﻴﺪ&= #65263; ﻣﻴﺨﻮﺍﻧﻨﺪ. ﻋ&= #65194;ﻡ ﺣﺴّﺎﺳﻴّﺖ ﺩA= 197; ﺷﺨﺺ ﺑﻰ ﻗﻴﺪ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ. = ﻭﻟﻰ ﺧﻮﺩ ﻓﻘﺪﺍﻥ ﻗﻮﻩ ﺗﺤﺮﻳﻚ'ﻭ ﺑﺎ ﻧﺎﺗﻮﺍﻧی اﻧﻔﻌﺎﻟﻰ ﻫﻤ= 5198;ﺍﻩ ﺍﺳﺖ. ﻋﻠّﺖ ﺍﻳﻦ ﻓﻘﺪﺍﻥ ﺍﺭﺍﺩﻩ'ﺗﺤﺮﻳ&#= 65242; ﮐﺎﻓﻰ ﻧﺒﻮﺩﻥ &= #65191;ﻮﺍﺳﺘﻪ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺳﺎﻟﻚ ﺍﻳﻦ ﺑﻰ ﻗﻴﺪﻯ ﻧﻴﺰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﻭﭼﻮﻥ ﻧﻤﻴﺨﻮﺍﻫﺪ ﮐﻪ ﭼﻴﺰﻯ ﺑﺨﻮﺍﻫﺪ'ﻭ ﻫﻤﻴﺸﻪ ﻧﻴﺰ ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺧﻤﻮﺩﮔی ﺪﻳﮕﺮﺍﻥ ﻧﺘﻴﺠﻪ ﮐﻤﻰ ﺍﻧﻔﻌﺎﻟﺎﺕ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﮐﻪ ﻳﺎ ﺩﺭﻙ ﺁﻥ ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﻳ= ﺎ ﺁﻧﺮﺍ ﺑﺮﺭﺳﻰ ﻧﻤﻴﮑﻨﺪ ﮐﻪ ﺩﺭﻙ ﻧﻤﺎﻳﺪ'ﮐﻪ ﺳﺎ&= #65247;ﻚ ﻣﻴﮑﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﻣﺸﺘﺮﻯ ﺭﺳﺘﻮﺭﺍﻥ ﺍﺳﺖ' ﮐﻪ ﺑﮕﺎﺭﺳﻮﻥ ﻣﻴ&#= 64405;ﻮﻳﺪ'ﻧﻤﻴﺪﺍA= 255;ﺪ ﮐﻪ ﭼﻪ ﺍﺷﺘﻬﺎﺋﻰ ﺩﺍﺭﺩ. ﺩﺭ ﺍﻳﻨﺠﺎ ﻋﻴﺐ ﺩﺭ ﺍﻧﻔﻌﺎﻝ ﺍﺳﺖ'ﻧﻪ ﺩﺭ ﺍﺭﺍﺩﻩ. ﺑﻠﮑﻪ ﺩﺭﻓﻘﺪﺍﻥ ﺗﺤﺮﻳﻚ ﺍﺳﺖ'ﮐﻪ ﺑﺴﺎﺧﺘﻤﺎﻥ ﻓﻴﺰﻳﻮﻟﻮﺟﻴ= 5242; ﻭ ﻫﻮﺭﻣﻮﻧﻬﺎ ﻣﺮﺑﻮﻁ ﺍﺳﺖ. ﺑ= ﺮﺧﻰ ﮐﻪ ﺯﻧﺪﮔﻰ ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ. ﺁﮔﺎﻩ ﺍﺯ ﺗﻤﺎﻳﻞ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﻟﻰ ﺍﺟﺮﺍﻯ ﺗﻤﺎﻳﻠﺎﺕﺭﺍ ﻣﺨﺼﻮﺻﺎ ﺑﻌﻘﺐ ﻣﻴﺃﻧﺪ&#= 65165;ﺯﻧﺪ. ﺑﻘﻮﻝ ﺟﺎﻥ ﺟﺎﻙ ﺭﻭﺳﻮ' ﻫﺮﭼﻪ ﺭﺍ ﺑﻴﺸﺘﺮ ﺑﺨﻮﺍﻫﻰ' ﺩﺭ ﺁﻥ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮﻯ ﻫﺴﺖ. = ﺗﺎ ﺍﺯ ﻟﺬﺕ ﺗﺨﻴّﻞ ﺁﻥ ﺑﻴﺮﻭﻥ ﺑﺮﻭﺩ. = ﻣﺎﻧﻨﺪ ﻋﺎﺷﻘﻰ ﮐﻪ ﺍﺯﺩﻭﺍﺝ ﻧﻤﻰ ﮐﻨﺪ'ﺗﺎ ﻣﺒﺎﺩﺍ ﻋﺸﻘﺶ &= #65169;ﻤﻴﺮﺩ ﻳﺎ ﺳﺮﺫ ﺷﻮﺩ. ﻭ ﺑﻴﻦ ﻧﻴﺮﻭﻯ ﺧﻮﺍﺳﺘﻦ ﻭ ﺍﻧﻔﻌﺎﻝ ﺧﻠﻂ &= #65251;ﻴﺸﻮﺩ. ﺗﻤﺎﻣﻰ ﺑﻰ ﺍﺭﺍﺩﻩ ﻫﺎ ﻏﻴﺮ ﺣﺴّﺎس ﻧ= 5268;ﺴﺘﻨﺪ. ﺣﺘﻰ ﺻﺎﺣﺐ ﺍﻓﮑﺎﺭﻯ ﻤی ﺒﺎﺷﻨﺪ'ﮐﻪﻭﺳ&#= 65166;ﺋﻞ ﺍﺟﺮﺍﺋﻰ ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳﻨﺪ ﻭ ﻗﺎﺩﺭ ﺑﺸﺮﻭﻉ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﻗﺪﻡ ﺍﻭﻝ ﺑﺮﺍﻯ ﺁﻥ ﺳﺨﺖ ﺍﺳﺖ. ﮔﺎﻫﻰ ﺷﺨﺺ ﺑﻰ ﺍﺩﺭﺍﮐﻰ ﺍﻓﮑﺎﺭ ﺯﻳﺎﺩﻯ ﺩﺭ ﺫﻫﻦ ﺩﺍﺭﺩ. ﮐﻪ ﺯﻳﺎﺩﻯ ﺍﻓﮑﺎﺭ ﻣﺎﻧﻊ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ. = ﻭ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 239;ﺎﺩﺭ ﺑﻄﺒﻘﻪ ﺑﻨﺪﻯ ﺍﻓﮑﺎﺭ ﻭ ﺧﻮﺍﺳﺘﻪ ﻫﺎ ﻧﻴﺴﺖ ﻭ ﻧﺘﻴﺠﻪﺍﻯ ﻧﻤﻰ ﮔﻴﺮﺩ. ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑﻴﺸﺘﺮ ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ. ﺁﻧﻬﺎ ﺍﻋﻤﺎﻝ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺭﺍ ﺧﻮﺩ ﮐﺎﺭ ﺍﻧﺠﺎﻡ ﻣ&= #65268;ﺪﻫﻨﺪ ﻭ ﺑﺪﻭﻥ ﺗﻨﻮﻉ.= ﻭ ﻫﺮﺟﺎ ﮐﻪ ﻧﺎﭼﺎﺭﺷﺪﻧﺪ ﺍﻧﺘﺨﺎﺏ ﺑﮑﻨﻨﺪ ﺟﺎ ﺧﺎ&= #65247;ﻰ ﻣﻴﮑﻨﻨﺪ. ﻧﻤﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺩﺭ ﺑﻴﻤﺎﺭ'ﻭ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺩﺭﺳﺎﻟﻚ. ﭘس ﻧﻴﺎﺯ ﺑﺘﺤﺮﻳﻚ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ. ﻭ ﺍﻋﺘﻤﺎﺩ ﺑﻨﻔﺶ ﻧﺪﺍﺭﻧﺪ ﮔﺎﻫﻰ ﺍﻳﻦ ﻋﻴﺐ ﻓﻀﻴﻠﺖ ﻓﺪﺍﮐﺎﺭ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﺩﺭ ﻓﻘﺪﺍﻥ ﺣﺎﻝ ﻧﺎﺗﻮﺍﻥ ﻣﻴﺸﻮﻧﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻧﻘﺼﺎﻥ ﺍﺭﺍﺩﻩ ﺗﺤﺮﻳ&#= 64401;ﻰ'ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻭﺍﻗﻌﻰ ﺍﺳﺖ. ﻧ= ﻤﻴﺪﺍﻧﺪ ﭼﻪ ﮐﻨﺪ ﺳﻠﻮﻙ ﻧﻤﺎﻳﺪ ﻳﺎ ﻓﺮﺍﻣﻮﺷﻰ ﺳﻠ&#= 65262;ﻙ. ﮐﻢ ﻭﺯﻳﺎﺩﻯ ﺒﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ. ﻣﺎﻧﻨﺪ ﺯﻳﺎﺩﺗﻰ ﺍﺭﺍﺩﻩ ﺗﺤﺮﻳﻚ' ﮐﻪ ﺍﺭﺍﺩﻩ ﺭﺍ ﻧﺎ&= #65239;ﺺ ﻣﻴﮑﻨﺪ. ﺍﻳﻦ ﻧﻘﺺ ﺍﺯ ﻧﻘﺼﺎﻥ ﺧﻮﺍﺳﺘﻦ ﻧﻴﺴﺖ' ﺑﻠﮑﻪ ﺍﺯ ﻋﺪﻡ ﺗﻌﺎﺩﻝ ﻣﺮﺑﻮﻃﻪ ﺍﺳﺖ. = ﻧﻤﻴﺘﻮﺍﻥ ﺑﻪ ﺍﻭ ﻓﻘﺪﺍﻥ ﺍﺭﺍﺩﻩ ﻧﺴﺒﺖ ﺩﺍﺩ. ﺑﻠﮑﻪ ﻋﻴﺐ ﺍﻭ ﮐﻪ ﻫﺮ= ﭼﻴﺰﻯ ﺭﺍ ﻓﻮﺭﺍ ﻭ ﺑﻰ ﻣﻠﺎﺣﻈﻪ ﻣﻴﺨﻮﺍﻫﺪ'ﮐﻪ ﮐﻢ ﺗﻌﻘّﻠﻰ ﺍﺳﺖ ﺧﻮﺩﺩﺍﺭ ﺍﻓﺮﺍﻃﻰ ﺗﻤﺎﻡ ﻧﻴﺮﻭﻯ ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﺧﻮﺩﺩﺍﺭﻯ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻨﺘﺮﻝ ﺳﻠﻮﮐﻰ ﻣﻴﮑﻨﺪ' ﺗﺎ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﮐﺮﺩﻩ ﺑﺎ&#= 65207;ﺪ. ﻧﻘﺼﺎﻥ ﺍﺭﺍﺩﻩ ﺗﺤﺮﻳﮑﻰ'ﺳﺒﺐ ﺗﻮﻗّﻒ ﺧﻮﺍﺳﺘﻬﺎ ﻣﻴ&#= 64405;ﺮﺩﺩ. ﺩﺭﻭﻳﺸﻰ ﮐﻪ ﻧﻤﻴﺨﻮﺍﻫﺪ ﺑﺨﻮﺍﻫﺪ' ﻳﺎ ﻣﻴﺨﻮﮔﺎﻫﺪ ﮐ&#= 65258; ﻧﺨﻮﺍﻫﺪ'ﻧﻘﺺ ﺍﺭﺍﺩﻩ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﺴﻘﻮﻁ ﻧﻴﺮﻭ&#= 65263; ﺣﻴﺎﺗﻰ ﻣﻨﺤﺼﺮ ﮐﺮﺩ. ﺯ= ﻳﺮﺍ ﺧﻮﺍﺳﺘﻦ ﺗﻨﻬﺎ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ ﻭ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻥ ﻧﻴﺴﺖ. ﮐﻨﮑﺎﺵ ﻭ ﻧﻘﺪ ﺩﺭﻭﻧﻰ ﻣﻴﺨﻮﺍﻫﺪ ﻋﻘﻞ ﺭﻫﺒﺮﻯ ﮐ&= #65198;ﺩﻥ ﺩﺭ ﺗﻤﺮﮐﺰ ﻧﻴﺮﻭﻫﺎ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﭘ= س ﺑﺮﺍﻯ ﻓﻌّﺎﻟﻴّﺖ ﺍﺭﺍﺩﻯ'ﺧﻮﺩﺩ&#= 65165;ﺭﻯ ﺃثر ﻣﻬﻤّﻰ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﺎﻟﻚ ﻭ ﺍﻣﺘﻨﺎﻉ ﻭ ﮐﻨﺘﺮﻝ'ﮐﻪ ﻣﻬﻤﺘﺮﻳﻦ ﻗﺴﻤﺖ ﺍﺭﺍﺩﻩ ﺍﺳﺖ. ﻭ ﺧﺎﺹ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌﺪ ﻭ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺩﺭ ﺑﻴﻤﺎﺭ ﺗﺮس ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻧﻴﮑﻮ ﻫﺎ ﻣﻠﮑﻪ ﻣﻴﺸﻮﻧﺪ'ﻭﻟﻰ ﺍﻣﺘﻨﺎﻉ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺍﺭﺍﺩﻯ ﺑﺎﺷﺪ. = ﻧﻪ ﺩﺭ ﺣﺎﻟﺖ ﻧﺰﺩﻳﻚ ﺑﻔﻨﺎ&#= 65263; ﺳﺎﻟﻚ'ﺍﻳﻦ ﮐﻨﺘﺮﻝ ﻣﻠﮑﻪ ﻭ ﺁﺳﺎﻥ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺖ. ﺧﻮ= ﺩﺩﺍﺭﻯ ﺭﺍ ﺗﻨﻬﺎ ﺑﺎﺗﮑﮑﺎﻯ ﺩﻟﺎﺋﻞ ﻣﻴﺘﻮﺍﻥ ﺗﻮﺿ&#= 65268;ﺢ ﺩﺍﺩ' ﮐﻪ ﻗﺎﺑﻞ= ﻗﺒﻮﻝ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﻧﻘﺺ ﺍﺭﺍﺩﻩ ﻣﻴﺘﻮﺍﻧﺪ ﻧﻘﺼﺎﻥ ﺗﺤﺮﻳﻚ ﺑﺎﺷﺪ ﻭ ﮐﻤﺎﻝ ﺍﺭﺍﺩﻩ ﺗﻌﺎﺩﻝ ﺍﻳﻦ ﺗﺤﺮﻳﮑﺎﺕ ﺍﺳﺖ. ﭼﻮﻥ ﺗﺤﺮﻳﻚ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻮﺳﻴﻠﻪ ﺧﻴﺮ ﻭ ثوﺍﺏ'ﻭ ﺣﻘﺎ&#= 65267;ﻖ ﺍﻟﻬﻰ ﺟﺴﺘﻦ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺮﺍﻯ ﻣﻌﺎﻟﺠﻪ ﻧﻘﺺ ﺍﺭﺍﺩﻩ ﺩﺭ ﺍﻓﺮﺍﺩ'ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻟﮑﺎ&#= 65253; ﺗﻨﻬﺎ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻨﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺗﺤﺮﻳﻚ ﻧﻔﺶ ﻭ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪﻫﺮﭼ= 5258; ﺑﻴﺸﺘﺮﺍﺳﺖ. ﺑ&= #65192;ﺼﻮﺹ ﭘس ﺍﺯ ﻫﺮﻳﻚ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻫﻔﺘﮕﺎﻧﻪ'ﻋﻘ&#= 65246; ﺳﺎﻟﻚ ﻭ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺣﻰ ﺍﻭ ﺗﻘﻮﻳﺖ ﺷﺪﻩ ﺩ&= #65197; ﻧﺘﻴﺠﻪ ﺍﺭﺍﺩﻩ ﺑﻬﺘﺮ'ﻭ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﺳﻠﻮﮐﻰ ﺑﻴﺸﺘﺮ'ﻭ ﻫﻮﺵ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﻭﺭﺍ&= #65257; ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65169;ﻬﺒﻮﺩ ﻭﺿﻊ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﺴﻰ'ﺟﺰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﻰّﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺍﻣﺎ ﻣﻌﺎﻟﺠﺎﺕ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺗﺎﺣﺪﻭﺩﻯ ﺑﺎ &= #64344;ﺰﺷﻚ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻥ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭﻟﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺭﻭﺷﻬﺎﻯ ﻋﻠﻤﻰ ﻭﺭﻭﺷﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺗﻘﻮﻳﺖ ﺍﺭﺍﺩﻩ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﮔﺮﭼﻪ ﺩﺭ ﻫﺮ ﻣﻮﺭﺩ' ﻋ= ;ﺎﺩﺕ ﮐﺮﺩﻥ ﺩﺭ ﺗﺼﻤﻴﻢ ﭼﻮﻥ ﻣﻌﺎﻣﻠﺎﺕ ﺑﺎﺯﺍﺭﻯ'ﻳﺎ ﻫﺮ ﻣﻮﺭﺩ ﺍﺟﺘﻤﺎﻋﻰ ﺩﻳﮕﺮ'ﺗﻮﺳﻌﻪ ﺍﻓﻘﻰ ﻫﺴﺖ. ﻭﻟ= ﻰ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺍﺳﺖ. ﺑﻬﺒﻮﺩ ﻋﻤﻮﺩﻯ ﺭﻭﺍﻥ'ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ'ﺑﻴﺸﺘﺮ ﺑﺎﻋﺶ ﻗﻬﻘﺮﺍ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﺍﻭ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﻋﺒﺎﺩﻯ ﻗﺸﺮﻯ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 267;ﺎ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮﺍﺕ ﺩﻳﮕ&#= 65198; ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ'ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺁﻥ ﺩﺭ ﺭﻭﺍﻥ' ﺑﻴﺶ ﺍﺯ ﺗﺼﻮﺭ ﺧﻴﺮ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺧﻴﺮﺍﺕ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﻓﻮﺭﺍ ﺍﺯ ﻫﻤﺎﻥ ﻧﻌﻤﺎﺕ ﺑﺸﺮﻯ &= #65261;ﻣﺎﺩﻯ ﮐﻪ ﺷﺨﺺ ﻃﺎﻟﺐ ﺁﻥ ﻫﺴﺖ ﺑﻮﻯ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻃﻠﺒﮑﺎﺭ ﺧﺪﺍﻭﻧﺪ ﻧﺪﺍ&#= 65255;ﺪ ﺑﺎﺯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﮔﺮﺍﺯ ﺃﻫﻞ ﻣﺮﺍﻗﺒﻪ ﺍﻓﮑﺎﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺍﻗﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻝ'ﺧﻮﺩﺭ&#= 65165; ﺷﺎﻳﺴﺘﻪ ﻣﻴﺪﺍﻧﻨﺪ ' ﺗﺎﺣﺪﻭﺩﻯ ﺁﻣﺎﺩﮔﻰ ﺩﺭ ﺁﻳﻨﺪﻩ ﺷﺨﺺ ﺭﺍ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﮐﻨﻮﻥ ﺑﺮﺩﺍﺷﺖ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﺭﻭﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘﺎثوﻟﻮﺟﻰ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭ ﻋﻠﻢ ﺍﻣﺮﺍﺽ ﻧﻈﺮﻳّﺎﺗﻰ ﻭ ﭘﻴﺸﻨﻬﺎﺩﺍﺗ= 5264;'ﺑﺮﺍﻯ ﺗﻘﻮﻳﺖ ﻫﻮﺵ ﻭ ﺣﺎﻓﻈﻪ ﻭﺍﺭﺍﺩﻩ ﻭﺯﻧﺪﮔﻰ ﺁﺭﺍ&#= 1605; ﺪﺍﺭﺩ. ﮐﻪ ﻣﻔﻴﺪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65259;ﺴﺖ ﻭﻟﻰ ﺑﺎﺯ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺿﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯﻮﺗﻮﻟﺪ ﺁﻳﻨﺪﻩ ﮐﻪﺷﺎﻳﺴﺘﻪ ﮔﺮﺩﺩ. ﻭﻟﻰ ﺣﺪ= ّ ﺃﻗﻞ ﺩﺭ ﺳﻠﺎﻣﺘﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻣﻔﻴﺪ ﺍﺳﺖ. ﮐﻪ ﮐﻤﺘﺮ ﻗﻬﻘﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﮐﻪ ﺷﺎﻳﺪ ﺩﺭ ﻓﺼﻞ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 251;ﺘﻮﻟﺪ ﺷﻮﻧﺪ. ﮐﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮ ﻋﻘﻠﻰ ﻭ ﺻﻔﺎﺕ ﺭﻭﺣﻰ ﻭﺣﻴﺎﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﻧﻘﺎﻳﺺ ﺩﺭ ﺍﺭﺍﺩﻩ ﻭ ﻋ= ﻘﻞ'ﻣﺎﻧﻨﺪ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻧﺘﻴﺠﻪ ﻋﻘﺐ ﻣﺎﻧﺪگی ﺘﮑﺎA= 251;ﻠﻰ'ﺍﺯ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ ﺷﺨﺺ ﺍﺳﺖ. ﻭ ﺍﮐﻨﻮﻥ ﺟﺰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﮐﻤﺒﻮﺩﻫﺎﻯ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺍﺯ ﮔﺬﺷﺘﻪ ﻭ ﻳﺎ ﻣﻔﺎﺳﺪﻯ ﺗﺎﺯﻩ ﮐﻪ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻟﺪ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﻨﻮﻧﻰ ﺑﮕﻨﺎﻩ ﭘﺮﻭﺭﻯ ﭘﺮﺩﺍﺧﺘﻪ'ﺭﺍ&#= 65257; ﺩﻳﮕﺮﻯ ﻧﻴﺴﺖ. = ﮐﻪ ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﺎﻫﻤﻴّﺖ ﻭﺿﺮﻭﺭﺕ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺮﺳﻴﻢ. ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻔﺖ'ﺑﺮﺧﻰ ﺑﺮﺍﻯ ﺳﻌﺎﺩﺕ ﻭ ﺑﺮﺧﻰ ﺑﺮﺍﻯ ﺷﻘﺎﻭﺕ ﺑﺪﻧﻴﺎ ﺁﻣﺪﻩﺍﻧﺪ. ﻭﻟ&= #65264; ﺍﻳﻦ ﺻﺤﻴﺢ ﻧﻴﺴﺖ'ﮐﻪ ﺣﺘﻤﺎ ﻫﻤﻪ ﺑﺮﺍﻯ ﺳﻌﺎﺩﺕ ﺗﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺷﻬﻮﺩﻯ ﻭﺗﻮﻟﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ. ﺍﮔﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﻨﻨﺪ. ﻭﻋﻠﺎ&= #65239;ﻤﻨﺪﺍﻥ ﻃﺎﻟﺒﺎﻥ ﺳﻠﻮﻙ ﻫﺴﺘﻨﺪ. = ﻭ ﺷﻘﺎﻭﺕ ﺩﻳﺪﮔﺎﻥ ﺷﻘﻰ ﺳﺮﮐﺶ ﻣﺨﺎﻟﻒ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺍﮔﺮ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﻋﺒﺎﺩﺕ ﻗﺸﺮﻯ ﮐﻨﺪ'ﻭﺧﻴﺮﺍﺕ ﻭ ﻣﺒﺮﺍﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻣﻌﺎﻳﺐ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﻭ ﺑﺴﻴﺎﺭ ﺍﺯ ﻣﻌﺎﻳﺐ ﺟﺴﻤی ﺒﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻣﻴﺘﻮﺍ&#= 65253; ﺟﺒﺮﺍﻥ ﮐﺮﺩ. ﻭ= ﭼﻨﻴﻦ ﺳﺎﻟﮑﺎﻥ ﺍﺣﺘﻤﺎﻟﻰ ﺑﺎ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺪﻳﺪ&#= 65175;ﺮ'ﻭ ﻃﻮﻝ ﺯﻣﺎﻥ ﺗﻮﻓﻴﻘﺎﺕ ﻣﺮﺍﺣﻞ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑﺎﺯ ﺟﺒﺮﺍﻥ ﮐﻨﻨﺪﻩ ﺍﻳﻦ ﺑﻠﺎﻳﺎ ﻭ ﻃﻮﻝ ﺯﻣﺎﻥ ﺩﻭﺭﻩ ﺳﻠﻮﻙ'ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﻗﺮﺍﺭﮔﺎﻩ ﻋﺰﻟﺖ ﻧﺸﻴﻨﻰ ﺩﺍﺭﺩ'ﻭ ﻗﺮّﻩ ﮔﻴﺮﻯ ﺑﺎ ﻣﺮﺍﺗﺐ ﻭﻭﺳﺎﺋﻞ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﻣﻴﮑﻨﺪ. ﺁ&= #65231;ﺎﺯ ﺍﺯ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﭘﻴﺮ ﮐﺎﻣﻞ ﺗﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﻌﺪﻯ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﺎ ﻋﺸﻖ ﺑﻴﺸﺘ&= #65198; ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺍﻳﻤﺎﻥ ﻭﺑﺎﻭﺭﻯ ﺑﻴﺸﺘﺮ'ﻭ ﺻﺒﻮ&= #65197;ﻯ ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺑﻴﺸﺘﺮ'ﻫﻢ ﺑﻠﺎﻳﺎ ﻭﻫﻢ ﺯ&= #65251;ﺎﻥ ﺩﺭﺍﺯ ﺭﺍ ﮐﻤﺘﺮ ﻭﮐﻮﺗﺎﻩﺗﺮ ﻧﻤﺎﻳﺪ. ﻭﺍﮔﺮ ﺑﺎ ﻋﺸﻖ ﻭﺑﺎﻭ&= #65197;ﻯ ﺷﺪﻳﺪ ﺑﺎﺷﺪ. ﭘ= س ﮐﻠﻴﺪ ﺗﻮﻓﻴﻖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻋﺸﻖ ﺑﻴﺸﺘﺮ ﻭ ﺍﻃﺎﻋﺖ ﻋﻤﻴﻖ ﺗﺮ'ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﺳﻠﻮﮐﻰ ﻭﺗﻌﻠﻴﻤﺎﺕ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 344;ﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﻋﺸﻖ ﺁﺧﺮﻳﻦ ﮐﻠﺎﻡ ﻭﻣﺮﺣﻠﻪ ﺗﻮﻓﻴﻖ ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ' ﻫﻤﺎﻥ ﻋﺸﻖ ﻧﻴﺰ ﺍﻭﻟﻴﻦ ﮐﻠﺎﻡ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﺻﻔﺎﺕ ﺑﺸﺮﻯ ﺑﺎ ﺻﻔﺎﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻧﻘﺪﺭ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ ﺩﺍﺭﻧﺪ'ﮐﻪ ﻧﻤﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ ﺩﺭ ﻫﺮ ﺩﻭﻧﻮﻉ ﻳﮑﻰ ﺩﺍﻧﺴﺖ. ﻣﮕﺮ ﻧﻴﺮﻭﻯ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻋﻤﻴﻖ ﺗﺮ ﻋﺸﻖ ﺑﻤﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ'ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ ﺗﺎ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺷﻬﻮ&#= 65193;ﻯ ﺁﻳﻨﺪﻩ ﺳﺎﻟﻚ. = ﻭﺻﻔﺎﺗﻰ ﻣﺎﻧﻨﺪ ﻋﻘﻞ ﺑﺸﺮﻯ ﺑﺎ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮐﻪ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻣﻴﮕﻮﺋﻴﻢ. ﭼﻮ&= #65253; ﻓﺮﻕ ﻋﻘﻞ ﻣﻴﻤﻮﻥ ﻭﻋﻘﻞ ﺍﻧﺴﺎﻥ ﻓﻀﺎ ﺭﻓﺘﻪ'ﻭﻳﺎ ﺩﺭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ'ﮐﻪ ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ ﺑﺸﺮﻯ'ﻣﺼﺮﻓﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭﺑﺎﺭﻩ ﻣﻨﺸﺄ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ'ﺍﺯ ﺟﻤﻠﻪ ﺻﻔﺖ ﺍﺭﺍﺩﻩ ﻣﻮﺭﺩ ﺑﺤث ﻣﺎ'ﻭﺻﻔﺖ ﻫﻮﺵ ﻭﺣﺎﻓﻈﻪ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺳﻠﺎﻣﺘﻰ ﺗﻦ'ﻭ ﻣﺴﺎﻟﻤﺖ ﺁﻣﻴ&#= 65200; ﺑﻮﺩﻥ ﺑﺎ ﺩﻳﮕﺮﺍﻥ'<span style=3D'mso-spacerun:yes'>  </span>ﺑﻘﻮﻝ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻋﺎﻣﻞ ﺑﺪﻧﻰ ﺍﺳﺖ. ﮐﻪ ﭼﻮﻥ ﺑﺮﺍﻯ ﻣثاﻝ ﻋﻴﺐ ﺑﺰﺭﮒ ﺩﺭ ﺗﻦ ﺑﺎﺷﺪ' ﺁﻧﺮﺍ ﺩﻟﻴﻞ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﺎﻥ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺗﻮﻟ&#= 65194; ﭘﻴﺸﻴﻦ ﺑﺸﺮﻯ ﻳﻚ ﺍﻧﺴﺎﻥ ﺍﻣﺮﻭﺯﻯ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺑﺼﻮﺭﺕ ﻣﺸﮑﻠﺎﺕ ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥﻮﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﻫﺎﺋﻰ ﻫﺴﺖ. ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺁﻧﺮﺍ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﻤﺎﺭﻳﻬﺎ ﻣﻴﺪﺍﻧﻨﺪ. ﭼﻮ&= #65253; ﺳﺮﻃﺎﻥ ﮐﻪ ﺩﺭ ﻃﻔﻮﻟﻴّﺖ ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳﺖ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺻﺒﻮﺭ ﭼﻪ ﺭﺳﺪ ﺑﻨﻴﺮ&= #65261;ﻯ ﻋﺸﻖ ﻭ ﺍﻳﻤﺎﻥ ﻭﺍﻣﻴﺪ'ﻭﺩﻳﮕ&#= 65198;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 207;ﺮﺍﻳﻂ ﺭﻭﺍﻧﻰ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ'ﺗﻤﺎﻡ ﻳ&= #65166; ﻗﺴﻤﺖ ﻣﻬﻤﻰ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺗﻦ'ﭼﻮﻥ ﻧﺎ ﺑﻴﻨﺎﻥ ﺭﺍ ﺩﺭ ﻳﻚ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ ﻭﻣﺘﺨﺼﺺ ﻣﺸﮑﻠﺎﺕ ﺳﺎﻟ&#= 65242;'ﻭ ﺍﻟﺒﺘﻪ به ﻤﻌ= 5198;ﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎ&#= 65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺑﺘﺮﺗﻴ&#= 65168; ﺧﻴﻠﻰ ﺳﺮﻳﻌﺘﺮ ﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ'ﻳﺎ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ ﺩﺭ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﺧﻮﺩ ﺍﻧﺒﻮﻩ ﮐﺮﺩﻩ ﺍﺳﺖ. ﻭﺑ= ﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺁ&= #65267;ﻨﺪﻩ'ﻭﺷﺎﻳﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺫﺧﻴﺮﺕ ﺁﺧﺮﺕ ﻭ ﮐﻤﺎﻟﺎﺕ ﻭ ﻋﺎ&= #65193;ﺍﺕ ﻧﻴﮑﻮﻯ ﺍﻟﻬﻰ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻧﻮﻋﻰ ﺷﻔﺎﻯ ﺍﺯ ﺑﻴﻤﺎﺭی های ﺗﻦ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﻣﻨﻈﻮﺭ ﺍﺯ ﻧﻘﺺ ﻋﻀﻮ ﭼﻮﻥ ﺩﺳﺖ ﻭﭘﺎ ﻧﺪﺍﺷﺘﻦ ﻳﺎ ﭼ&= #65208;ﻢ ﻭ ﻗﺴﻤﺘﻬﺎﻯ ﺩﺭﻭﻧﻰ ﺩﻳﮕﺮ ﺗﻦ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻴﺴﺖ. ﻭ&= #65247;ﻰ ﻫﻤﻴﻦ ﻣﺸﮑﻠﺎ&#= 65173; ﻓﺮﺻﺖ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﺎﻧﺴﺎﻥ ﻧﺎﻗﺺ ﺍﻟﻌﻀﻮ ﻧﻤﻴﺪﻫﺪ. ﻭ ﺭﺍﺑﻄﻪ ﻧﻘﺺ ﻋ&= #65216;ﻮ ﺟﺴﻤﻰ ﺑﺎ ﺳﻠﺎﻣﺘﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65191;ﻴﻠﻰ ﮐﻤﺘﺮ ﺍﺯ ﺭﺍﺑ&= #65220;ﻪ ﻣﺸﮑﻠﺎﺕ ﻣﻨﻔﻰ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﻗﺎﺑﻞ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳﻠﻮﮐﻰ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﺮﻳﺒﻮ ﺭﻭﺍﻥ ﺷﻨﺎس ﺑ&#= 65198;ﺍﻯ ﻣﺸﮑﻠﺎﺕ ﺗﻦ'ﻭ ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﭼﻮﻥ ﺍﺭ&= #65165;ﺩﻩ ﻭﻫﻮﺵ ﻭﺣﺎﻓﻈﻪ ﻭ ﻋﻘﻞ'ﻧﻘﺶ ﺑﻴﺸ&= #65176;ﺮﻯ ﻗﺎﺋﻞ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺁﺷﻴﻞ ﺩﺍﻟﻤﺎس ﻣﻴﮕﻮﻳﺪ'ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﻳﻚ ﻋﻤﻞ ﻣﺴﺘﻘﻠّ= 5264; ﺑﺎﺷﺪ'ﭘس ﺑﺴﺘﻪ ﺑﻤﺎﻫﻴ&#= 1617;ﺖ ﺭﻭﺍﻥ ﻭ ﺍﺭﺍﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﻳﻌﻨ&= #65264; ﺣﺎﺻﻞ ﻧﻘﺎﻳﺺ ﺟﺴﻢ ﻭﺭﻭﺍﻥ ﻫﺮ ﺩﻭ ﻣﻴﺒﺎﺷ&= #65194;. ﮐﻪ ﻫﺮﻳﻚ ﺍﺧﺘﻠﺎﻟﺎﺗﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ ﺍﺭﺍﺩﻩ ﻭ ﻏﻴﺮ ﺟﻨﺒﻪ ﻫﺎﻯ ﺣﻴﺎﺕ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎﻥ ﺃثر ﻧﺎﻣﻄﻠﻮﺏ ﻣﻴﮕﺬﺍﺭﻧﺪ. ﺍ&= #65247;ﺒﺘﻪ ﺍﻳﻦ ﻣﺘﻔﮑّﺮ ﺍﺯ ﺍﺳﺘﻘﻠﺎﻝ ﺫﺍﺗﻰ ﺍﺭﺍﺩﻩ ﻣﻴﮕﻮﻳﺪ. ﮔﻮﺋ&= #65264; ﺟﺰﺋﻰ ﻭ ﻋﻀﻮﻯ ﺍﺯ ﺷﺨﺺ ﺩﺭ ﺭﻭﺍﻥ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺩﺭ ﻭﺍﻗﻊ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻋﻮﺍﻣﻞ ﺭﻭﺍﻧﻰ'ﻣﺎﻧﻨ&#= 65194; ﺩﻳﮕﺮ ﻋﻮﺍﻟﻢ &= #65197;ﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ. ﺑﺎ ﮔﺬﺷﺘﻪ ﻫﺎ'ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﻓﺮﺩﻯ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ ﻗﻄﺮﻩﺍﻯ ﺍﻓﺘﺎﺩﻩ ﺩﺭ ﺩﺭﻳﺎ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﻫﻢ ﻗﻄﺮﻩ ﺩﺭﺩﺭﻳﺎ ﻫﺴﺖ ﻭ ﻫﻢ ﻗﻄﺮﻩ ﻣﺴﺘﻘلی ﻨﻴﺴA= 174;. ﭘﺶ ﺍﺭﺍﺩﻩ ﻣﺸﮑﻠﻰ ﺍﺯ ﺗﺮﮐﻴﺐ ﭼﻨﺪﻳﻦ ﻗﺪﺭﺕ ﻣﺸﺒﺖﻳﺎ ﻣﻨﻔﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎﺗﺰﮐﻴﻪ ﻧﻔس ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﺭﺍ ﺩﺭ ﺗﺨﻠﻴﻪ ﮐﻤﺘﺮ'ﻭﺟﻨﺒﻪ ﻫﺎﻯ ﻧﻴﮑﻮﻯ ﺧﻴﺮ ﻭﻣثبت ﺭﻭﺍﻥ ﺭﺍ'ﺑﺎ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ ﺑﺘﻘﻠﻴﺪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻭ ﺑﺎﻭﺭ &= #64400;ﺮﺩﻥ ﻧﻈﺮﻳّﺎﺕ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﻋﻤﻠ&#= 65166; ﺍﺭﺍﺩﻩ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ ﺭﻭﺍﻧﻰ ﺭﺍ ﺗﻘﻮﻳﺖ ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﻣﻔﻴﺪ ﺁﻳﻨﺪﻩ ﺭﺍ ﺗﺤﻘّﻖ ﻣﻴﺪﻫﺪ. ﻭ ﻓﻬﻢ ﻋﻤﻴﻖ ﺗﺮ ﻭﺯﻭﺩﺗﺮ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺫﺍﺕ ﺑﺎﻃﻦ ﻭﻇﺎﻫﺮ ﺧﻮﺩ'ﻭﺭﺍﻩ ﺣﻠﻬﺎﻯﺳﺮﻳﻌ= 5176;ﺮ ﺭﻓﻊ ﻣﺸﮑﻠﺎﺕ ﻫﺴﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺗﺎ ﻋﻴﺐ ﺧﻮﺩﺭﺍ ﻧﺸﻨﺎﺳﺪ ﻭ ﺑﺎﻭﺭ ﻧﮑﻨﺪ ﻭﺍﺯ ﺁﻥ ﻣﺘﻨﻔّﺮ ﻧﮕﺮﺩﺩ'ﻧﻪ ﻓﻘﻂ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺻﻔﺖ ﻣ&= #1579;بت ﺩﻳﺪ ﻭﻋﮑس ﺻﻔ&#= 65174; ﺯﺷﺖ ﺭﺍ ﺑﺸﻨﺎﺳﺪ'ﻳﺎ ﺑﻴﺎﻣﻮﺯﺩ ﻭﺩﺭ ﺧﻮﺩ ﺗثب= 740;ت ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻧﻤﺎﻳﺪ'ﺑﻠﮑﻪ ﻣﺸﮑﻠﺎﺕ ﻭﻣﻌ&#= 65166;ﻳﺐ ﺭﻭﺍﻥ ﻧﻴﺰ ﺭﻭﺯ ﻣﺮّﻩ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺩﻭﭼﺎﺭ ﭘﺮﻳﺸﺎﻧﻰ ﻭﮔ&#= 65204;ﻴﺨﺘﮕﻰ ﺷﺨﺼﻴّﺖ ﻭﮐﺮﺍﮐﺘﺮ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #64380;ﻮﻥ ﺑﻴﻤﺎﺭﺍﻥ ﻭﺣﺘﻰ ﺩﻳﻮﺍﻧﻪ ﻫﺎ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮﺩ'ﻫﻤﻪ ﺭﺍ ﺗﺤﺖ ﻋﻨﻮﺍﻥ(ﻋﻘﻞ ﺑﻬﺘﺮ)ﻭ ﺍﺳﺘﻌ&= #65194;ﺍﺩ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﻣﺎ ﻣﺎﻫﻴّﺖ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻳﻚ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ. ﮐﻪ ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﻭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻋﺎﻗﺒﺖ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺎﻳﺪ ﺑﺸﻬﻮﺩ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 207;ﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺑﺮﺳﻨﺪ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺳﺮ&#= 65255;ﻮﺷﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﻫﺮ ﭼ= ﻪ ﻏﻨﻰ ﺗﺮ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﻭﺭﻭﺡ ﺑﺎ ﻫﺮ ﺷﻬﻮﺩﻯ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﻭﻣﻘﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩ' ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﻭ ﻋﻘﻞ ﻭﻣﻮﻗﻌﻴّﺖ ﺍ= 5247;ﻬﻰ ﺁﻥ ﺳﻤﺒﻮﻝ ﺷﻬ&= #65262;ﺩﻯﻭﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺶ ﮐﻠﺎس ﻭﻃﺒﻘﻪ &#= 65207;ﻬﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ' ﺗﺎ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺭﺳﻴﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻫﻨﺮﻯ ﺑﺎﺭﻭﻙ ﻣﻴﮕﻮ&#= 65267;ﺪ ﻓﻬﻢ ﺍﻣﺮﺍﺽ ﺭ&= #65261;ﺣﻰ ﺑﺎ ﻭﺿﻊ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ. ﮐﻪ ﭼﻮﻥ ﺍﺧﺘﻠﺎﻟﺎﺕ ﺩﺭ ﺷﺨﺼﻴّﺖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﻘﻞ = ﻭ ﺩﻳﮕﺮ ﺳﺎﺧﺘﻤﺎﻥ ﺫﺍﺗﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎﺭ'ﺍﺯ ﺣﺪﻯ ﮐﻪ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ ﺟﺴﻢ ﻭﺫﻫﻦ ﺍﻭ ﻧﺒﺎﺷﺪ ﺁﻧﮕﺎﻩ ﺍﺿﻄﺮﺍﺑﺎﺕ ﻭﻧﺎﻫﻨﺠﺎﺭﻯ ﻫﺎ ﺩﺭ ﺟﺴﻢ ﺑﺼﻮﺭﺕ ﺣﺮﮐﺎ&#= 65173; ﻧﺎﻣﻌﻘﻮﻝ ﻭ ﻳﺎ ﺑﺼﻮﺭﺕ ﮔﻔ&= #65176;ﺎﺭ ﻧﺎﻣﺮﺑﻮﻁ'ﻭ ﻳﺎ ﺗﺪﺍﻋﻰ ﺍﻓﮑﺎﺭ ﺁﺯﺍﺭ ﺩﻫﻨﺪﻩ ﺫﻫﻨﻰ ﺩﻭﭼﺎﺭ ﻣﻴﮕﺮﺩﺩ. ﻭﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻫﺮﭼﻪ ﺧﻮﺩﺭﺍ &= #65203;ﺎﻟﻢ ﻭ ﻋﺎﻗﻞ ﺑﺪﺍﻧﺪ' ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ ﺭﺍ ﺩﺍﺭﺩ. ﺣﺘﻰ ﺧﻮﺩ ﭘﺰﺷﮑﺎﻥ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 197;ﻭﺍﻥ ﮐﺎﻭ'ﮔﻮﺋﻰ ﺟﻬﻨّﻢ ﮐﺎﺭﻣﺎﻯ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165;'ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺁﻏ&= #65166;ﺯ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﺩﻭﺟﻬﻨﻢ ﺭﻭﺯﻫﺎ ﻭﺷﺒﻬﺎﺩﺭ ﮐﺎﺑﻮﺳﻬﺎ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣﻴﮕﻮﺋﻴﻢ'ﺗﺎ&#= 65193;ﻭ ﺟﻬﻨﻢ ﻣﻠﮑﻮﺗﻰ ﺭﻭﺡ &= #65227;ﺮﻳﺎﻥ ﻭ ﺟﻬﻨّﻢ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #65255;ﻮﻉ ﺣﻘﻴﺮ ﺗﺮ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍﻣﺮﺍﺽ ﻣﺎﻟﻴﺨﻮﻟﻴﺎ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>A= 203;ﻘﻮﻁ ﺍﺭﺍﺩﻩ ﻭ ﺳﻄﺢ = ﻋﻘﻠﻰ ﺣﻘﻴﺮ ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻰ ﻭ ﺩﻳﻮﺍﻧﻪ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ. ﺍﻟﺒﺘﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ &#= 65197;ﻭﺍﻥ ﺷﻨﺎﺵ ﺍﺯ ﻧﻈﺮ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮ&#= 65193; ﺗﻔﮑّﺮ ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ'ﺩﺭ ﺑﺎﻃﻦ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧﻰ ﻣﻴﺸﻨ&#= 65166;ﺳﻨﺪ. ﻭﻣﻌﺎﻟﺠﺎﺗﻰ ﺑﺮﺍﻯ ﺁﻥ ﺩﺍﺭﻧﺪ ﻭﺑﺎﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ. ﻭﺍﻟ&= #1617;ﺎ ﻋﺒﺎﺩﺍﺕ ﺑﺘﻦ ﺑﺪﻭﻥ ﻋﺒﺎﺩﺍ&#= 65173; ﺑﺮﻭﺍﻥ ﺩﺭ ﺳﻠﻮﻙ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﻰ ﻧﺪﺍﺭﺩ ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ ﻭﺷﺒﻬﺎ ﻗﺎﺋﻢ ﻭ ﺷﺮﻭﺕ ﺩﻧﻴﺎ ﺭﺍ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮﺍﺕ ﻧﻤﺎ&#= 65267;ﺪ. ﻭﭼﻮﻥ ﻣﻌﺎﻟﺠﺎﺕ ﺭﻭﺍﻧﻰ ﮐﺎﺭ ﭘﺰﺷﻚ ﺑﺪﻭﻥ ﻫﻤﮑﺎﺭﻯ ﺑﻴﻤﺎﺭ ﻭ ﻳﺎ ﮐ= ﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻓﺎﻳﺪﻩﺍﻯ ﻧﻤﻴﺮﺳﺎﻧﺪ. ﻭ ﺍﻃﺎﻋﺖ ﺳﺎﻟﻚ ﻭ ﺍﻳﻤﺎﻥ ﻭﺑﺎﻭﺭﻯ ﺑﻤﻘﺎﻡ ﺍﻟﻬﻰ ﻭﻋﻘﻠﻰ ﭘﻴﺮ ﺧﻮﺩ'ﮔﺮﭼﻪ ﻇﺎﻫﺮﻯ ﺩﺭﻭﻳﺶﻭ ﭘﺮﻳﺸﺎﻥ ﺩﺍﺭﺩ ﻣﻌﺎﻟﺠﻪﺍﻯ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ. = ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;'ﺩﻟﻴﻞ ﻭﻣﺪﺭﻙ ﺗﻮﻓﻴﻘﺎﺕ ﺳﻠ&#= 65262;ﮐﻰ ﻭ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﻚ ﻭﺗﺮﺩﻳﺪ ﺑﭙﻴﺮ'ﻋﮑس ﺍﻳﻤﺎﻥ ﻭ ﺑﺎﻭﺭﻯ'ﻧﺘﻴﺠ&#= 65258;ﺍﻯ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 183;ﺰ ﻋﻘﺐ ﺭﻭﻯ ﺑﻴﺸﺘﺮ' ﺑﺠﺎﻯ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﺳﻠﺎﻣﺘﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65169;ﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸ&= #65198;ﻯ ﻧﺪﺍﺭﺩ<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘس ﻋﻠﻞ ﺍﺧﺘﻠﺎﻟﺎﺕ ﺭﻭﺣﻰ ﺑﺪﻭ ﻣﻨﺒﻊ ﺑﺴﺘﮕﻰ ﺩﺍﺭﺩ'ﻳﺎ ﺟﺮﺍﺣﺎﺕﻭﺁﺳ= 5268;ﺒﻬﺎﻯ ﻣﻐﺰﻯ' ﻭ ﻳﺎ ﻭﺿﻊ ﻣﺰﺍﺟﻰ ﻭﺭﻭﺍﻧﻰ ﮐﻪ ﺷ&= #65166;ﻣﻞ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﮐ= ﻪ ﺍﺯ ﺃﺯﻝ ﺩﺭ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺘﮑﺎﻣﻞ ﺭﺳﻴﺪﻩ'ﮐﻪ ﺑﺎﻳﺪ ﺑﻔﺮﺩﺍ&#= 65197;ﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﻧ&= #65268;ﺰ ﺑﺮﺳﺪ. ﺍﮔﺮ ﺳﺎﻟﻢ ﮔﺮﺩﺩ ﻭﻣﺪﺭﻙ ﻧﺠﺎﺕ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258;ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﺍﺟﺘﻨﺎﺏ ﻧﺎ ﭘﺬﻳﺮ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ. ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻴﺮﺍ ﺩﺭ ﮔﺬﺷﺘﻪ ﺁﺯﺍﺭ ﻣﻴﺪﺍﺩﻧﺪ. ﺯﻳ&= #65198;ﺍ ﺍﻭﺭﺍ ﻣﺴؤﻝ ﺍﻋﻤﺎﻟﺶ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ'&#= 64400;ﻪ ﺩﻳﻮﺍﻧﮕﻰ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺁﻧﺎﻥ ﻗﺮﺑﺎﻧﻴﺎﻥ ﻭﺿﻊ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﺯ ﺗﻮﻟﺪ ﻧﺎﻗﺺ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ ﺍﻣﺮﻭﺯ ﺩﺭ ﺟﻬﻨّﻢ ﻧﻘﺺ ﻭﮔﺮﻓﺘﺎﺭﻯ ﮐﺎﺭﻣﺎ ﺷﺪﻩﺍ&#= 65255;ﺪ. ﺭﺍﻩ ﻋﻠﺎﺝ ﻃﺒّﻰ ﺗﺎ ﺣﺪﻭ&#= 65193;ﻯ ﺁﺭﺍﻡ ﮐﻨﻨﺪﻩ ﻫﺴﺖ. ﻭﻟﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺷﻔﺎ ﺑﺨﺶ ﮐﺎﻣ&= #65246; ﺍﺳﺖ. ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺍﻳﻦ ﺑﻴﻤﺎﺭﺍﻥ ﺷﺎﻧﺶ ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺷﻔﺎ ﻧﺪﺍﺭﻧﺪ. ﻭﻫﺮ&= #64380;ﻪ ﺻﺒﺮ ﺑﻴﺸﺘﺮ ﻭ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐﻨﺪ'ﺗﻮﻟﺪ ﺑﻬ&= #65176;ﺮﻯ ﺑﺸﺮﻯ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ'ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭ ﺩﻳﮕﺮﺍﻥ ﻏﻴﺮ &= #65203;ﺎﻟﻚ ﮐﻪ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻫﺴﺘﻨﺪ'ﺍﮔﺮ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻧﭙﺮﺩﺍﺯﻧﺪ'ﻳ&#= 65228;ﻨﻰ ﺗﺰﮐﻴﻪ ﻧﻔس ﻟﺎﺯﻡ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ ﻧﮑﻨﻨﺪ'ﺗﻮﻟﺪ &= #65169;ﻌﺪﻯ ﺁﻧﻬﺎ ﻫﻤﻴﻦ ﮔﺮﻓﺘﺎﺭﻳﻬﺎ= 5263; ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﺩ= ﻭﭼﺎﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺪ ﺗﺮ ﻧﺸﻮﻧﺪ.= ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺍﺳﺖ. ﻭ ﻗﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﺑﻬﺮ ﺩ&= #65267;ﻨﻰ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﺑﺎ ﻫﺮ ﻋﺒﺎﺩﺍﺗﻰ ﻗﺸﺮﻯ ﻭﻓﺪﺍﮐﺎﺭﻳﻬ= 5166;ﻯ ﮔﻮﻧﺎﮔﻮﻥ ﻭﺗﻌﺼّﺒﺎﺕ ﻣﺬﻫﺒﻰ'ﺑﺪﺑﺨ&#= 65174; ﺗﺮﻳﻦ ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺭﺍﺩﺭ</= span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 400;ﺎﺭﻣﺎﻫﺎ ﺩﺍﺭﻧﺪ. ﻭ ﺑﻬﺘﺮﻳﻦ ﻧﻤﻮﻧﻪ ﺁﻏﺎﺯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ'ﺿﻌﻒ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩﻯ ﻭﭘﺮﻳ&#= 65208;ﺎﻧﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺭﻓﺘﺎﺭﻯ ﻭﮔﻔﺘﺎﺭﻯ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻋﻘﻞ ﺳﺎﻟﻚ ﻭ ﻧﻴﺮﻭﻣﻨﺪ' ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻤﻠﻴّﺎ= 5173; ﺣﻴﺎﺗﻰ ﺭﺍ ﻧﺪﺍﺭﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺁﻧﭽﻪ ﺍﺯ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺑﻄﻮﺭ ﻣﻴﺮﺍثی ﻣﻴﮕA= 262;ﻳﻨﺪ'ﮐﻪ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﻧﻴﺴﺖ. ﮔ= ﺮﭼﻪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 227;ﻤﻠﺎ ﺑﺮﺍﻯ ﺗﺤﻘّﻖ ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﺷﺮﺍﻳﻄﻰ ﻭﮐﺴ&#= 65166;ﻧﻰ ﻭﺩﺍﺳﺘﺎﻧﻬﺎ= 5263; ﺯﻧﺪﮔﻰ ﺷﺨﺼﻰ ﺑﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﭼﻨﺎﻥ ﺳﺮﻧﻮﺷﺘﻰ ﺗﺤﻘّﻖ ﭘﻴﺪﺍ ﮐﻨﺪ. ﮐﻪ ﺑﺎﻳﻦ ﺩﺭﺟﺎﺕ ﻧﺎﻣﻄﻠﻮﺏ ﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﺍﻋﻤﺎﻝ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﮔﺮ ﺍﺯ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺎﺷﻨﺪ' ﺷﺮﻁ ﮐﺎﻓﻰ ﻭ ﺍﺻﻠﻰ ﻧﻤﻴﺒﺎﺷﺪ. ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻫﺮ ﺷﺶ ﻣﮑﺘﺐ ﺳﻠﻮﮐﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺎ ﻋﺸﻖ ﻭﺻﺒﻮﺭﻯ ﺳﻠﻮﮐﻰ ﺍﺯ ﺑﻠﺎﻳﺎ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ'ﺑﺎ ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ' ﻧﻪ ﻓﻘﻂ ﺑﺴﻴﺎﺭﻯ &= #65165;ﺯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺭﺍ ﺷﻔﺎ ﻣﻴﻴﺎﺑﻨﺪ'ﮐﻪ ﺣﺘﻰ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻭ ﻋﺎﺩﺍﺕ ﻧﺎﻣﻄﻠﻮﺏ'ﺷﺎ&#= 65255;س ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻧﻬﺎﺋﻰ ﻧﻴﺰ ﺑﺮﺍﻳﺸﺎﻥ ﻣﻴﺴّﺮ ﺍﺳﺖ. ﺗ&= #65166; ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﭼﻘﺪﺭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠﻮﻙ ﻣﻬﺪﻭﻯ'ﻭ ﺭﻭﺵ ﺳﻠﻮﻙ ﻣﻨﺎﺳﺐ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ ﺍﺯ ﺁﻥ ﺍﻃﻠﺎﻋﻰ ﻧﺪﺍﺭﻳﻢ'ﺑﺘﻮ&#= 65165;ﻧﻨﺪ ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﻭ = ﻭﺍﺟﺐ ﺧﻮﺩ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺍﺯ ﻃﻠﺴﻢ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻴﺰ ﻧﺠ&#= 65166;ﺕ ﻣﻴﻴﺎﺑﻨﺪ. ﻭﭼ&= #65260;ﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ'ﺑﺎﺯ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 65165;ﺯ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﺠﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﮐﻪ ﺑﺎﺯ ﺑﺘﺠﻠ&= #65268;ﺎﺕ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬﺎ'ﭘﺎﻳﺎ&#= 65255;ﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ ﻋﻘﻠﻬﺎﻯ ﻋﻈﻴﻢ ﻭﻋﻈﻴﻢ ﺗﺮ ﻧﻴﺴﺖ. ﻭ ﻫﺮﺑﺎﺭ ﺭﻭﺡ ﺷﺎﻫﺪ ﻫﺮ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟ&#= 65166;ﺕ ﻭ ﻋﻘﻞ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻭ ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ ﺁﻧﺮﺍ ﻣﻴﻴﺎﺑﺪ. ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻳ&#= 65242; ﺭﻭﺡ'ﺣﺘﻰ ﺍﻣﺮﻭﺯ ﺭﻭﺡ ﻳﻚ ﺃﺗﻢ ﺑﺎﺷﺪ'= ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﭘﺎﻳﺎﻥ ﻭﻇﻴﻔ&#= 65258; ﻧﻬﺎﺋﻰ(ﮐﻦ ﻓﻴﮑﻮﻥ)ﻳﺎ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺗﮑ&= #65166;ﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺑﺎﺭﻫﺎ ﺩ&= #65261;ﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﮔﺮﺩﻧﺪ. ﻭ ﺑﺎ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ. ﺑﺎﺯ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻫ&= #65204;ﺖ' ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ &= #65191;ﺪﺍﻭﻧﺪ(ﻫﻮ)ﻧ&#= 65252;ﻴﺒﺎﺷﺪ. ﻭ ﺃﺯﻟﻴّﺖ ﺁﻏﺎﺯ ﻫﺴﺘﻰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺯﻣﺎﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺍﺯﻟﻴّﺘﻬﺎﻯ ﺩﻳﮕﺮﻯ اﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺻﺎﺩﺭ ﺷﺪﻩ ﺍﺳﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺎﺭﻭﻙ ﻧﻘﺎﻳﺺ ﺭﻭﺍﻧﻰ ﺭﺍ'ﻧﺘﻴﺠﻪ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺍﻋﻤﺎﻝ ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﮐﻠّﻰ ﺩﺭ ﺟﺮﻳﺎﻥ ﺧﻮﻥ ﻣ&= #65268;ﺪﺍﻧﺪ. ﺍﻟﺒﺘﻪ ﺧﻮﻥ ﺧﻮﺩ ﺟﺰﺋﻰ ﺍﺯ ﮐﻞّ ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺟزء ﺃثر ﺧﻮﺩﺭﺍ ﺩﺭﮐﻞّ ﺧﻮﻳﺶ ﺩﺍﺭﺩ. ﻭﻟﻰ ﺣﺎ= ﮐﻢ ﺑﺮ ﮐﻞ ﺧﻮﺩ ﻧﻴﺴﺖ. ﺍﻟﺒﺘﻪ ﮐﻪ ﺧﻮﻥ ﮐﺎﻓﻰ ﻭ ﺳﺎﻟﻢ ﺑﺎﻳﺪ ﺑﻤﻐﺰ ﻭﺍﻋﺼﺎ&#= 65167; ﺑﺮﺳﺪ'ﮐﻪ ﻧﻘﺶﻭﺍﺳﻄﻪ ﺳﺎﻟﻢ ﺑﻴﻦ ﺗﻦ ﻭ ﺭﻭﺍﻥ ﻧﺎﭘﻴﺪﺍ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﺳﺖ'ﮐﻪ ﺑﺮﻣﻐﺰ ﻭ ﺧﻮﻥ ﻭ ﺗﻦ ﻭ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﻣﺎ&= #65193;ﻯ ﺭﻭﺍﻥ ﺗﺤﮑﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻫ&= #65198; ﺟﺰﺋﻰ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ'ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭ ﺃﺗﻤﻰ ﻳﺎ ﺳﻠّﻮﻟﻰ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧی ﺒﺎ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌﺪ ﺳﻠﻮﻙ'ﻭ ﺑﺎ ﻋﻘﻞ ﻟﻮﺍﻣﻪ ﻧ&= #65240;ّﺎﺩ ﺧﻮﻳﺸﺘﻦ'ﮐﻪ ﻋﻴﺐ ﻫﺎ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﻭﻧﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ. ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ ﺧﻮﺩ'ﺑﻨﻔس ﻣﻄ&#= 65252;ﺌﻨّﻪ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ ﮐﻪ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺗﺎﺯﻩﺍﻯ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﻫﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴﮕﻮﺋﻴ&#= 65250;. ﻭ ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺁﺧﺮﺕ ﻧﻴﺰ ﺩﺭ = ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﻤﺰﺍﺩ ﺍﺳﺖ. ﮐ= ﻪ ﻫﻤﺎﻥ ﺷﺨﺼﻴّﺖ ﻭﺍﻗﻌﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﻫﻤﺎﻥ ﻧﻄﻔﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺍﻳﻦ ﺭﻭﺡ ﺑﺠﻬﺎﻥ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﻋﻈﻴ&#= 65250; ﺗﺮ'ﮐﻪ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭﻧﻴﺮﻭﻫﺎﻯ ﺣﻴﺎﺗﻰ ﺑﺸﺮ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﭘ&= #1587; ﺍﺯ ﻧﺠﺎﺕﺍﺯ ﻧﻮع ﺒﺸﺮﻯ ﮐﺴﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻣ&#= 65198;ﻭﺯ(ﻫﻤﺰﺍﺩ ﻭ ﻓﺮﺩﺍﻯ ﺧﻮﺩ)ﺭﺍ ﺑﺒﻴﻨﺪ. ﭘس ﭼﻨﻴﻦ ﮐﺎﻣﻠﻰ ﺩﺭ ﺻﻮﺭﺕ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ'ﺑﺎ ﺷﻬﻮ&= #65193; ﻋﺮﺵ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺭﺣﻤﺎﻥ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺍﻭ ﻣﺘﻌﻠّﻖ ﺑ&#= 65192;ﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﭘس ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺣﺪّ ﺃﮐثر ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﺳﺖ. ﻭ&= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ'ﻭﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ ﺃﺑﺪﻳﺖ'ﻭ ﺧﺪﺍﻭﻧﺪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﻭﻫﺮ ﺑﺎﺭ ﻧﻴﺰ ﻳﻚ ﺭﻭﺣﺎﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺧﻮﺩ ﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﻭﻋﻘ&= #65246; ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺣﻴﺎﺗﻰ ﻭ ﺍﻟﻬﻰ ﻣﺮﺍﺗﺐ ﻣﺸﻬﻮﺩ ﺧﻮﺩﺭ&#= 65165; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﻋﺎﻗﺒﺖ ﺭﻭﺡ ﻫ&= #65198; ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻤﻰ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺨﺪﺍﻭﻧﺪ ﻭﺩ&#= 65197; ﺷﺮﺍﻳﻂ ﮐﻤﺎﻝ &= #65247;ﺎﺯﻡ ﺑﺮﺳﺪ'ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #65198; ﺭﻧﺞ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﻣﻘﺎﻟﺎﺕ ﺩﻳﮕﺮﻯ ﺗﺤﻘﻴﻘﺎﺕ ﺩﺍ&#= 65255;ﺸﻤﻨﺪﺍﻥ ﺭﺍ ﻧﻘﻞ ﮐﺮﺩﻩ&= #65165;ﻳﻢ . ﮐﻪ ﺍﺯ ﻃﺒﻘﺎﺕ ﺍﻋﺼﺎﺏ ﻭ ﻣﻐﺰ ﻭﺭﻭﺍﻥ ﻭ ﺍﻣﺮﺍﺽ ﺭﻭﺍﻧ&#= 65264; ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﻧﺴﺒﺘﺎ ﺻﺎﺩﻕ &= #65259;ﺴﺘﻨﺪ. ﻭﻟﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ'ﻫﻨﻮﺯ ﻋﻠﻞ ﻋﺪﻡ ﺳﻠﺎﻣﺘﻰ'ﻭ ﻗﺪﺭﺕ ﺩﺭﻙ ﺻﺤﻴﺢ ﻧﺘﻴﺠﻪ &= #65153;ﺳﻴﺒﻬﺎﻯ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮﻯ' ﻭ ﺧﻄﺎﮐﺎﺭی هاʌ= 63; ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ ﺭﺍﻧﺪﺍﺭﻧﺪ. ﮐ&= #65258; ﺗﺎ ﺣﺪﻭﺩﻯ ﺍﻣﮑﺎﻥ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺭﺍ ﻣﻴﺪﻫﺪ. ﭼﻮ= ﻥ ﺷﺪﻳﺪ ﺗﺮ ﺑﺎﺷﺪ ﺑﻌﻨﻮﺍﻥ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﻧﺎ ﺷﺎﻳﺴﺘﮕﻰ ﻫﺎﻯ ﺑﺸﺮﻯ ﺁﻧﺎﻥ ﻣﺸﺨﺺ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻭ ﺍﺧﺘﻠﺎﻟﺎﺕ ﻣﺸﺎﻋﺮ ﻭﺗﻠﻔﺎﺕ ﺯﻭﺩﺭس'ﻭﺑﻴﺸ= 5176;ﺮ ﺩﺭ ﺳﻠّﻮﻟﻬﺎﻯ ﮐﻮﺭﺗﮑس ﺯﻳﺮ ﭘﻴﺸﺎﻧﻰ' ﻭ ﻳﺎ ﮐﻤﻴﻮﺩﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺩﺭ ﺍﻋﺼﺎﺏ ﻭ ﺷﺎﺧﮑﻬﺎﻯ ﺳﻠّﻮﻟﻬﺎﻯ ﻋﺼﺒﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﮐﻮﺭﺗﮑ= 587; 'ﮐﻪ ﺩﺭ ﺑﺸﺮ ﺗﺎ= ; 14</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'>ﺑﻴﻠﻴﻮﻥ ﺳﻠّﻮﻝ ﻣﻴﺮﺳﺪ ﻭﻟﻰ ﺩﺭ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ۹ ﺑﻴﻠ&#= 65268;ﻮﻥ'ﻭ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻭﻧﮋﺍﺩﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻓﺼﻮﻝ ﭘﺎﺋﻴﻦ ﻭﺍﻭﻟﻴﻪ'ﺑﺪﺭ&#= 65183;ﺎﺗﻰ ﺍﻳﻦ ﺗﻌﺪﺍﺩ ﺳﻠّﻮﻟﻬﺎ ﮐﻤﺘﺮ ﺍﺳﺖ. ﻭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻢ ﻧﻴﺰ ﺭﻭﺯﺍﻧﻪ ﺑﺎ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺩﺭ ﺭﻭﺯ تا ﺩﻭﻳﺴ= 5174; ﻫﺰﺍﺭ ﺳﻠّﻮﻝ ﻋﺼﺒﻰ ﮐﻮﺭﺗﮑس 'ﻳﺎ ﺷﺎﺧک هاﻯ</span><span dir=3DLT= R></span><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 dir=3DLTR></span> </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'>ﺍﺭﺗﺒﺎ= 5219;ﻰ ﺁﻥ می ﻤﻴﺮﻧﺪ. &= #65261; ﺟﺎﻧﺸﻴﻨﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ. ﻭﺗﺒ&= #65194;ﻳﻞ ﺑﻨﺦ ﺍﺭﺗﺒﺎﻁ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ ﻧﻘﺸﻰ ﺩﺭ ﺗﻔﮑّﺮ ﻳﺎ ﻋﻤﻠﻴﺎﺕ ﺣﻴﺎﺗﻰ ﻧﺪﺍﺭﻧﺪ. ﻭﻳﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺭﻭﺍﻥ ﻧﺎﺩﻳﺪﻩ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺗﺎ ﺩﺭﺟﺎﺗﻰ ﺍﻳﻦ ﺳﻠﻮﻟﻬﺎﻯ ﻣﺮﺩﻩ ﮐﻮﺭﺗﮑ&#= 1587; ﺩﻭﺑﺎﺭﻩ ﺯﻧﺪﻩ ﻭ ﻓﻌﺎﻝ = ﻣﻴﮕﺮﺩﻧﺪ. ﻭﻧﻘﺶ ﺗﺎﺯﻩ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻯ ﺩﺭ ﻋﻤﻠﻴﺎﺕ ﺣ&= #65268;ﺎﺗﻰ ﻭ ﻋﻤﻠﻴﺎﺕ ﻋﻘﻠﻰ ﻭﺫﻫﻨﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﭘس ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻧﻤﻮﺩﻥ &= #65239;ﺴﻤﺘﻬﺎﻯ ﻣﻬﻢ ﻣﺮﺩﻩ ﻭﺟﻮﺩ ﻣﺎﺩﻯ' ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺳﺎﺧﺘﻤﺎﻥ ﻭ ﻣﺎﻫﻴّﺖ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ ﺭﺍ ﺭﺍ ﻧﻴﺰ ﺑﺎ ﮐﻤﻚ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ. ﻭﺑﺮﺍ&= #65263; ﭘﻴﺸﺮﻓﺖ ﺑﻴﺸﺘﺮ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﻭ ﮐﺴﺐ ﺻ= ﻔﺎﺕ ﻭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>A= 227;ﻘﻠﻬﺎ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﻭﺍﻟ&= #1617;ﺎ ﻫﻤﭽﻨﺎﻥ ﻋﻘﺐ ﺭﻭﻯ ﻣﺎﻫﻴﺖ ﺭﻭﺍﻧﻰ ﻭ ﻋﺼﺒﻰ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﭘﺮ ﻓﺴﺎﺩ ﺩﺭ ﺭﻭﺍﻥ ﺧﻮﺩ'ﺍﺯ = ﻫﻢ ﺍﮐﻨﻮﻥ ﻗﻬﻘﺮ&#= 65165;ﻯ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65255;ﻮﻋﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮐﻪ ﻇﺎﻫﺮﺍ ﺗﺎ ﻭﻗﺖ ﻣﺮﮒ ﺻﻮﺭﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ث اﺑﺖ ﺑ&#= 65256;ﻈﺮ ﻣﻴﺮﺳﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﭘﻴﺮﻯ ﻭﺗﻐﻴﻴﺮﺍﺕ ﺯﺷﺖ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﺧﺘﻠﺎﻟﺎﺕ ﺭﻭﺍﻧﻰ ﻧﺘﻴﺠﻪ ﮔﻨﺎﻩ ﺭﻭﺣﻰ ﻭ ﻓﺴﺎﺩ ﺩﺭ ﻋﺎﺩﺍﺕ ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﮐﻪ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺑ&= #65166;ﻃﻞ ﺷﺪﻩﺍﻧﺪ'ﮔﺮﭼ&#= 65258; ﻇﺎﻫﺮ ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ ﻧﻤﻴﺪﻫ&#= 65256;ﺪ'ﻭﻟﻰ ﻗﺴﻤﺘﻬﺎﻯ ﻋﻤ&#= 65240;ﻰ ﺳﻴﺴﺘﻢ ﻋﺼﺒﻰ ﺭﺍ ﺁﺳﻴﺐ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﺍﻋﻤﺎﻕ ﻧﺎﺩﻳﺪﻩ ﺭﻭﺍﻥ ﻭﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺑﮕﻮﺋﻴ&#= 65250;. ﭘﺶ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﮐﻮﺗﺎﻩ ﺗﺮ ﻭ ﺗﻮﺍﻧﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭﺍﺩﺭﺍﮐﻰ' ﻭﺣ&= #65176;ﻰ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻭ ﺍﺣﺴﺎس ﻣﻌﻨﻮﻯ ﺯﻧﺪﮔﻰ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻣﺠﻤﻮﻋﻪ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺭﻭﺍﻧﻰ ﺩﺭ ﺷﺨ&= #65210; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺘﺪﺭﻳﺞ ﺣﺘﻰ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﭘﻴﺪﺍ ﺷﺪﻩ ﻧﻴﺰ ﺧﻮﺩ ﺩﺭﻣﺎﻧﻰ ﻣﻴﻴﺎﺑﻨﺪ. ﻭ ﻃﻮﻝ ﻋﻤﺮ ﻭ ﺭﺍ= ﺣﺘﻰ ﺧﻴﺎﻝ ﻭ ﺑﻬﺒﻮﺩ ﺗﻔﮑّ= 5198; ﻭﺩﺭﻙ ﻟﺬﺗﻬﺎﻯ ﺯﻧﺪﮔﻰ'ﻭ ﺍﻫﺪﺍﻑ ﺍﻟﻬﻰ ﺍﺯ ﺯﻧﺪﮔﻰ ﺍﻧ&= #65204;ﺎﻥ ﺁﺷﻨﺎ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﻋﻤﻖ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺑﻴﺸﺘﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﮐﻪ ﺍﺯ ﮐﺎﺭ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﺭﻓﺘﻦ ﻣﻴﮕﻮﺋﻴﻢ. ﮔﻮ&= #65163;ﻰ ﻫﺪﻑ ﺍﻟﻬﻰ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺭﻭﺣ&#= 65264; ﺍﻧﺴﺎﻥ ﺩﺭ ﻳﻚ ﺷﺐ'ﻳﺎ ﻫﻤﺎﻥ ﭼﻨﺪ ﺷﺐ ﺩﻭﺭﻩ = ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﻫﺎﻯ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 259;ﻔﺘﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﻭ= ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺿﻌﻒ ﺗﺪﺭﻳﺠﻰ ﻋﻘﻞ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺭﻭﺣﻰ ﺧﻮﺩ' ﺑﺎ ﻓﺴﺎﺩ ﻭﻋﺎﺩﺍ&#= 65173; ﻭ ﺍﻋﺘﻴﺎﺩﺍﺕ ﺑﻰ ﻗﻴﺪﻯ ﺩﺭ ﺯﻧﺪﮔﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻋﻤﺎﻝ ﻭﺍﻗﻮﺍﻝ ﻭﺭﻓﺘﺎﺭهاﻯ ﺯﺷﺖ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﺧﻮﺩ ﺩﺭﻙ ﺯﺷﺘﻴﺁﻥ ﺭﺍ ﻧﻤﻴﮑﻨﻨﺪ. ﻭﺧ&= #65262;ﺩ ﺭﺍ ﺳﺎﻟﻢ ﺗﺮ ﻭ ﺑﺎ ﺗﺠﺮﺑﻪ ﺗﺮ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺍﺯ ﺁﻧﻬﺎ ﺗﻘﻠﻴﺪ ﮐﻨﻨﺪ. ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﺎ ﭘﻴﺮﻯ ﻭ ﺿﻌﻒ ﺗ= ﻦ'ﻭ ﻧﺎﺗﻮﺍﻧﻰ ﺑﻴﺸﺘﺮ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ'ﭘﻴﺮ ﺭﺍ ﺩﻭﭼﺎﺭ(ﺣﺪﻳث ﻧﻔس ) ﻭ ﻧﺸﺨﻮﺍﺭ ﺍﻓﮑ&#= 65166;ﺭ ﮐﻮﺩﮐﺎﻧﻪ ﺧﻮﺩ ﻣﻴﺸﻮﺩ. ﻭ= ﺍﻧﺴﺎﻥ ﻫﺸﺘﺎﺩ ﺳﺎﻟﻪ ﮔﻮﺋﻰ ﻃﻔﻞ ﻫﺸﺖ ﺳﺎﻟﻪ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻋﻘ= ﺎﻳﺪ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ ﻋﻠﻤﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻧﺴﻞ ﺟﺪﻳﺪ ﺍﻭﻟﺎﺩ ﺧﻮﺩﺭ&#= 65165; ﻧﻤﻰ ﭘﺬﻳﺮﺩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺟﻮﺍﻧﻰ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ ﻧﺴﻞ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ ﻧﻤﻰ ﭘﺬﻳﺮﻓﺖ. ﻏﻴﺮ ﺍﺯ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﻋﺼﺒﻰ'ﻋﻮﺍﺭﺽ &= #64344;ﻴﺮﻯ ﺩﺭ ﻫﻤﻪ ﻫﺴﺖ. ﺍ= ;ﮔﺮ ﺍﻧﺴﺎﻥ ﺯﻭﺩﺗﺮ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﻘﻮﻳﺖ ﺍﻣﮑ&#= 65166;ﻧﺎﺕ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﻧﭙﺮﺩ&#= 65165;ﺯﺩ'ﻧﻘﺼﺎﻥ ﻗﺪﺭﺕ ﺍﺭﺍﺩﻩ ﻭ ﻗﺪﺭﺕ ﻫﻮﺵ ﻭﺣﺎﻓﻈﻪ'ﻭﺩﻳ&#= 64405;ﺮ ﻋﻨﻤﻠﻴﺎﺕ ﺫﻫ&#= 65256;ﻰ ﮔﺮﻓﺘﺎﺭ ﻣﻴﺸﻮﺩ. ﮐﻪ ﮔﺎ= ﻫﻰ ﻣﺮﮒ ﺯﻭﺩﺭﺵ ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺑﺤﻘﺎﺭﺕ ﺑﻴﺸﺘﺮ ﻣﺎﻫﻴّﺖ ﺭﻭﺍ= 5255;ﻰ ﺧﻮﺩ ﺩﻭﭼﺎﺭﻧﺸﻮﻧ= 5194;. ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺷﺪﻳﺪﺗﺮ ﭘﻴﺪﺍ ﻧﮑﻨﻨﺪ'&= #65261; ﺑﺤﻴﻮﺍﻧﻴّﺖ ﺑﻴﺸﺘﺮﻯ ﻧﻠﻐﺰﻧﺪ. ﻣﻌﻤ&= #65262;ﻟﺎ ﺣﺎﻓﻈﻪ ﺍﻧﺴﺎﻥ ﭘﻴﺮ'ﺁﺳﻴﺐ ﺩﻳﺪﻩ ﺩﺭ ﻋﻤﻠ&= #65268;ﺎﺕ ﺫﻫﻨﻰ'ﺗﻔﮑّﺮ ﺩﺭﺳﺖ ﻧﺪﺍﺷﺘﻪ ﻭﺣﺎﻓﻈﻪ ﺑﺸﺪ&#= 65173; ﻧﺎﺗﻮﺍﻥ ﻣﻴﮕﺮﺩﺩ. ﻭﺯﻧ&= #65194;ﮔﻰ ﺑﺎ ﻋﺎﺩﺍﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻭ ﻣﻠﮑﻪ ﺷﺪﻩ ﺣﺎﮐﻢ ﺑﺮ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #64344;ﻴﺮ ﻣﻴﮕﺮﺩﺩ. ﻭﺧﺎ&= #65219;ﺮﺍﺕ ﺯﻧﺪﮔﻰ ﻓﺮﺍﻣﻮﺵ ﻣﻴﺸ&#= 65262;ﺩ. ﻭ ﭼﻨﺪ ﺧﺎﻃﺮﻩ ﺩﻭﺭﻩ ﮐﻮﺩﮐﻰ ﺭﺍ ﺑﻴﺎﺩ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺁﺷﻴﻞ ﺩﻟﻤﺎس ﭘﻨﺞ ﻧ&#= 65262;ﻉ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍﻧﻰ ﻣﺸﺨّﺺ ﻣﻴﮑﻨ= 5194;. ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﭙﻨﺞ ﺗﻤﺎﻳﻞ ﺍﺳﺎﺳﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺗﺮﮐﻴﺐ ﺍﻳﻦ ﺗﻤﺎﻳﻠﺎﺕ ﺑﺎ&#= 65227;ث ﺍﺧﺘﻠﺎﻟﺎﺕ ﻣﻐﺰ ﻭ ﺍﺧﻠﺎﻕ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﻣﺠﻤﻮﻋﻪ ﻣﺰﺍﺝ ﭘﺎﺭﺍﻧﻮﻳﺎﺋ= 5264;'ﻭ ﻣﺠﻤﻮﻋﻪ ﻣﺰﺍ&#= 65181; ﺗﺒﻪ ﮐﺎﺭﻯ'ﻭ ﻣﺠﻤﻮﻋﻪ ﻣﺰﺍﺝ ﺧﺮﺍﻓﺎ&#= 65175;ﻰ ﺍﻓﺴﺎﻧﻪ ﭘﺮﺩﺍﺯﻯ ﻣﻴﻴﺎﺑﻨﺪ. ﻭ ﭼﻬﺎﺭﻡ ﻣﺠﻤﻮﻋﻪ ﺳﺎﻳ&#= 64401;ﻮﺗﻴﻚ' ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣﺰﺍﺝ ﺗﺄثیر ﭘﺬﻳﺮﻯ. ﭘﺎﺭﺍ&= #65255;ﻮﻳﺎ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻧﺴﺎﻥ ﺭﺍ ﻣﺘﮑﺒّﺮ ﻭ ﺧﻮﺩ ﺧﻮﺍﻩ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﻴﺸﺘﺮ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺩﺭ ﻫﻤﺎﻥ ﻧﻈﺎﻣﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ'&= #64400;ﻪ ﺑﻮﺳﻴﻠﻪ ﺑﺤﺮﺍﻧﻬﺎ ﻭ ﻫﺬﻳﺎﻧﻬﺎ ﻭ ﻫﻠﻮﺳﻪ ﻫﺎﻯ ﻫﺬﻳﺎﻧﻰ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﺩﺍﺭﻧﺪ. &= #64400;ﻪ ﺍﺻﻄﻠﺎﺣﺎ(ﻣﻦ) ﺷﺨﺺ ﺭﺷﺪ ﮐﺮﺩ&= #65257; ﻭﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﺭﻙ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻫ= ﺬﻳﺎﻥ ﻭ ﭘﺮﺣﺮﻓﻰ'ﻭ ﻫﺬﻳﺎﻥ ﺁﺯﺭﺩﮔﻰ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭﻯ ﻭ ﻳﺪﺭﺕ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﻓﻠﺴﻔﻰ ﺩﺍﺭﺩ. = ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﻧﻴﺰ ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﺩﺭﺳﺖ ﺍﺗّﻔﺎﻗﻰ ﺁﻧﺎﻥ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﺳﺘﺎﺩﺍﻥ ﺩﺍﻧﺸﮕﺎﻩ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻭﺗﻮﺟﻴﻬﺎﺕ ﺯﻳﺎﺩﻯ ﺑﺎ ﻋﻘﻞ ﻣﺎﺩﻯ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ ﻭ ﻧﻪ ﺑﺎ ﻋﻘﻞ ﻋﻠﻤﻰ ﻭ ﺗﮑﻨﻴ&= #64401;ﻰ ﻭ ﺗﺠﺮﺑﻰ'ﭼﻪ ﺭﺳﺪ ﺑﻌﻘﻞ ﺍﻟﻬﻰ ﻭﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ. ﻭ ﻫﻤﻴﺸﻪ ﺣﺮﻑ ﺧ&= #65262;ﺩ ﺭﺍ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺗﺤﻤﻴﻞ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺁﺳﻴﺐ ﺩﻳﺪﻩ ﻭﻣﻨﺤﺮﻑ ﺍﺳﺖ' ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺣﻘﻴﺮﺗﺮ ﺩﺍﺭ&#= 65255;ﺪ. ﺍﮔﺮ ﺩﻭﭼﺎﺭ ﻣﺴﺦ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻧﺸﺪﻩ ﺑﺎﺷﻨﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻣﺠﻤﻮﻋﻪ ﺗﺒﻪ ﮐﺎﺭﻯ'ﺑﻌﮑس ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺗﻤﺎﻳﻞ ﺑﺎﺧﻠﺎﻕ ﻭﺭﻓﺘﺎﺭ'ﮐﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺗﺒﻪ ﮐﺎﺭ ﻋﻤﺪ&= #65165; ﺑﺪﻯ ﺭﺍ ﺑﺮ ﺧﻮﺑﻰ ﺗﺮﺟﻴﺢ &= #65251;ﻴﺪﻫﻨﺪ. ﻣﺤﻘّﻘﻴﻦ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺗﺒﻪ ﮐﺎﺭﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺃﻣ&= #65198;ﻯ ﺑﺎﻟﻔﻄﺮﻩ ﻣﻴﺪﺍﻧﻨﺪ. ﻳﻌ&= #65256;ﻰ ﺫﺍﺗﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺗﻮﻟﺪ ﮐﻨﻮنی اﻧﺴﺎﻥ ﻧﺘﻴﺠﻪ ﺑﺎﺭ ﺳﻨﮕﻴﻦ ﻓﺴﺎﺩ ﺭﻭﺍﻥ ﺍﺯ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ ﺩﻭﭼﺎﺭ ﮐﻤﺒﻮﺩ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ. = ﻟﺬﺍ ﺩﺭ ﺗﻮﻟﺪ ﮐﻨﻮ&= #65255;ﻰ'ﺳﻘﻮﻁ ﺍﺧﻠﺎﻗﻰ ﻭ ﺭﻓﺘﺎﺭﻯ ﺣﺘﻰ ﺩﺭ ﺳﻄﺢ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺤﺪّ ﺃﮐثر ﺧﻮﺩ ﺭﺳﻴﺪﻩ'ﮐﻪ ﻧﺎﭼﺎﺭﻧﺪ ﺑﺪﻯ ﻣﺤﺒﻮﺏﺭﺍ ﻧﻴﮑﻮ ﻫﻤﻴﺸﻪ ﺁﻧﻬﺎﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐﻨﻨﺪ ﮐﻪ ﺧﻴﺮ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﻟﺬﺕ ﺣﻘﻴﺮﺍﻧﻪ ﺍﺧﻠﺎﻗﻰ ﻭ ﺭﻓﺘﺎﺭ ﺧﻮﺩﺭﺍ ﻣﻴﺒﺮ&#= 65255;ﺪ. ﺯﻳﺮﺍ ﻣﻄﻴﻊ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ'ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺣﺎﮐﻢ ﺑﺮﻋﻘﻠﻮ ﺫﻫﻦ ﻭ ﺗﻦ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻣ&= #65240;ﺎﻭﻣﺖ ﺩﺭﺑﺮﺍﺑﺮ ﺑﺪﻯ ﻫﺎ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻧ&= #65236;س ﻭﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﺑﺠﺎﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳﻠﻮﮐﻰ'ﺑﻴﺸﺘ&#= 65198; ﺑﺤﻘﺎﺭﺕ ﻣﻴﺒ&#= 65198;ﻧﺪ. ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ ﻭ ﺣﻴﻮﺍﻧﻰ ﺗﺮ ﻣﻴﺸﻮﻧﺪ. ﮔ= ﺮﭼﻪ ﮔﻬﮕﺎﻩ ﻋﻘﻞ ﻣﺎﺩﻯ ﺗﺠﺮﺑﻪ &= #64344;ﺬﻳﺮ ﺧﻮﺩ'ﻭﺑﺎ ﺗﺬﮐّﺮﺍﺕ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﭘﻴﺸﺮﻓﺘﻪ ﺩﺭ ﺍﺧﻠﺎﻕ ﻭﺭﻓﺘ&#= 65166;ﺭ ﻧﺘﻴﺠﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻬﺘﺮ ﺩﺍﺭﻧﺪ' ﻣﺪﺍﻡ ﺑﺂﻧﻬﺎ ﺗﺬﮐّﺮ ﻣﻴﺪﻫ= 5256;ﺪ. ﻭﻟﻰ ﺑﺎﺯ ﻣﻘﺎﻭﻣﺖ ﺩﺍﺭﻧﺪ ﮐﻪ ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﺁﻧﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ ﻭﺍﺣﺴﺎس ﺷﮑﺴ= 5174; ﺫﺍﺗﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺑﭙ&#= 65196;ﻳﺮﻧﺪ ﺯﻳﺮﺍ ﻋﻘﻞ ﺣﻘﻴﺮ ﺷﺪﻩ ﻣﺎﺩﻯ ﻓﺼﻮﻝ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻧﺎﻥ' ﻗﺪﺭﺕ ﺩ= ﺭﻙ ﺑﻬﺘﺮ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺪﺭﻙ ﻭ ﻗﺪﺭﺕ ﻓﻬﻢ ﺍﻫ&= #65252;ﻴّﺖ ﻭ ﺿﺮﻭﺭﺕ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. ﻭﺍ&= #65199; ﺟﻤﻠﻪ ﺻﻔﺎﺕ ﺍﻳﻦ ﺗﺒﻪ ﮐﺎﺭﺍﻥ ﻭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65193;ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺟﻨﻮﻥ ﺍﻓﺴﺎﻧﻪ ﭘﺮﺩﺍﺯﻯ ﺩﺍﺭﻧﺪ'ﻭ ﻣﻴﻞ = ﺑﺘﻐﻴﻴﺮ ﺷﮑﻞ ﻗﻀﺎﻳﺎ ﺩﺍﺭﻧﺪ ﻭﺣﺘﻰ ﺣﻮﺍﺩث ﻏﻴﺮ ﻭ&#= 65165;ﻗﻌﻰ ﮐﻪ ﻋﻤﻠﺎ ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻧ&= #65268;ﺰ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺭﺍ ﺍﺧﺘﺮﺍﻉ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﻳﻦ ﺻﻔﺖ ﺭﺍ ﺍﺯ ﻋﻠﻞ ﺑﻴﻤﺎﺭﻳﻬﻠﺎ= 5263; ﻫﻴﺴﺘﺮﻯ ﺩﺭ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 153;ﻧﺎﻥ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﻭ= ﻗﺘﻰ ﮐﻪ ﮔﺮﻭﻫﻰ ﭼﻨﻴﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻫﻴﺴﺘﺮﻯ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻧﺎﮔﺎﻩ ﺑﮑﻠّﻪ ﺁﻧﻬﺎ ﻣﻴﺰﻧﺪ. ﻭﺷﺨﺼ&= #65268;ّﺖ ﺩﻭﻡ ﺑﺪﺗﺮ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﺗّﺤﺎﺩ ﺍﺧﻠﺎﻗﻰ ﻭﻋﻘﺎﻳﺪ ﺍﻓﺴﺎﻧﻪﺍﻯ ﺁ&#= 65255;ﺎﻥ'ﮐﺎﺭ ﺑﺸﻮﺭﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﮑﺸﺪ. ﮐﻪ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌﻰ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ. ﺍﻳﻨﺎ&= #65253; ﮔﺎﻫﻰ ﻧﻮﺩ ﺩﺭ ﺻﺪ ﻣﺮﺩﻡ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﮐﻪ ﺑﻴﻤﺎﺭﻯ ﻫ&= #65268;ﺴﺘﺮﻯ ﻭﺗﺒﻪ ﮐﺎﺭﻯ ﺩﺍﺭﻧﺪ. ﻭﺩﺭ ﺍﻳﻦ ﺍﺗﺤﺎﺩ ﻭﺷﻮﺭﺵ ﺑﻴﺪﺍﺭﻣﻴﮕﺮ= 5193;ﻧﺪ' ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ ﺧﻮﺩﺭﺍ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ = ﻭﺑﺎ ﺗﺮﺑﻴﺖ ﻭ ﺗﻤﺪﻥ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ. &= #65199;ﻳﺮﺍ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎﻧﻪ ﺍﺳﺖ' ﮐﻪ ﺃﻧﺪﻙ ﻭ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ ﻣﻴﺒﺎﺷﻨﺪ'ﻭ ﻋﺎﻗﺒﺖ ﺍﻧﺪﻳ&#= 65206; ﻫﺴﺘﻨﺪ. ﻭﺍﺯ ﻟﺤﺎﻅ ﻓﻴﺰﻳﮑﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻗﺪﺭﺕ ﻣﻘﺎﺑﻠ&#= 65258; ﺑﺎ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻧ&= #65166;ﭼﺎﺭ ﻋﺰﻟﺖ ﺟﻮﺋﻰ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ ﺧﻄﺮ ﻧﺎﺑﻮﺩﻯ ﺍﻳﻦ ﺃﻧﺪﻙ ﺭﺍ ﺑﺪﻧﺒﺎﻝ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﻭﻫﺠﺮﺕ ﻫﺎﻯ ﺍﺻﻄﻠﺎﺣﺎ ﻋﻘﻠﻬﺎ'ﺍﺯ ﺟﺎﻣﻌﻪ ﺁﺷﻔﺘ&#= 65258; ﻫﻴﺴﺘﺮﻳﻚ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺗﻤﺎﻡ ﻣﺎﻝ ﻭ ﻫﺴﺘﻰ ﻣﺎﺩﻯ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ' ﻳﺎ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺑﻨﻘﺎﻁ ﺃﻣﻦ ﺗﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺒﺮﻧﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺟﺎﻣﻌﻪ ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﺩﺭﺍﺯ ﺗﺮﻯ ﭼﻨﺪ ﻗﺮﻧ&= #65264;'ﺩﻭﭼﺎﺭ ﻗﻬﻘﺮﺍ ﻭ ﺗﻮﺣّﺶ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺷﺎﻳﺪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﻳﻦ ﺑﻴﻤﺎﺭﺍﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ &= #65169;ﻴﻤﺎﺭﺍﻥ'ﺑﺨ= 5220;ﺎﻯ ﻋﻘﺪﻩ ﻫﻴﺴﺘﺮﻳﻚ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭﻣﻨﺎﻓﻌﻰ ﮐﻪ ﺗﺼﻮﺭ ﺁﻧﺮﺍ ﻣﻴﮑﺮﺩﻧﺪ'ﺑﺪ&#= 65203;ﺖ ﻧﻴﺎﻭﺭﺩﻩ. ﺑﻴ&= #65208;ﺘﺮ ﻣﺸﮑﻠﺎﺗﻰ ﭘﻴﺪﺍ ﮐﺮﺩﻩﺍﻧﺪ. ﺯﻳ&= #65198;ﺍ ﮐﺸﺘﺎﺭﻫﺎ ﻭ ﻏﺎﺭﺗﻬﺎ ﻭ ﺟﻨﮕﻬﺎ ﻭ ﻣﺮﮒ ﺟﻮﺍﻧﺎﻥ ﻭﻋﺰﻳﺰﺍﻥ'ﺣﺘ&#= 65264; ﺑﺪﻭﻥ ﮔﻨﺎﻩ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﮑﻨﺪ ﺗﺎﺷﺎﻳﺪ ﺁﻥ ﺟﺎﻣﻌﻪ ﺑﺎﺯ ﺭﺍﻩ ﻣﺴﺎﻟﻤﺖ ﺩﺭ ﭘﻴﺶ ﺑﮕﻴﺮﺩ. ﮔﺮﭼﻪ ﭘﻴﺸﺮﻓﺖ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺑﺎﺯ ﺑﻮﺿﻊ ﺳﺎﺑﻖ ﻗﺒﻞ ﺍﺯ ﻫﻴﺴﺘﺮﻯ ﻫﺎﻯ ﺟﻤﻌﻰ ﻗﺒﻠﻰ ﺧﻮﺩ ﻧﻤﻴﺮﺳﻨ&#= 65194;. ﻭﺩﺭ ﭘﻴﺮﻯ ﺩﺭﺩﻧﺎﻙ'ﻭﻣﺮ&#= 64402; ﺩﺭﺩﻣﻨﺪ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺩﺳﺖ ﺧﺎﻟﻰ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﮑﺎﺭﻣﺎﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺮﻭﻧﺪ. ﺗﺎ ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻧﮑﺮﺩﻥ'ﮐﻪ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﻭ ﻓﻄﺮﻯ ﺧﻮﺩ ﻫﺴﺖ'ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ ﻧﻴﻤﻪ ﺟ&= #65166;ﻭﺩﺍﻧﮕﻰ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧﻰ' ﺩﻭﭼ&= #65166;ﺭ ﻫﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺒﻞ ﺍﺯ = ﻫﻴﺴﺘﺮﻯ ﻭ ﺷﻮﺭﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ ﮐﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨﻨﺪ. = ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﻨﺪ. ﻭﺍﺯ ﺷﺶ ﻭﻟﺎﻳ&= #65174; ﺳﻠﻮﮐﻰ ﺁﺩﻡ ﺗﺎ ﺧﺎﺗﻢ ﻣﺤﻤﺪﻯ ﺷﻬﻮﺩﻫﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻬﺮ ﻭﻟﺎﻳﺖ ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﺮﺳﻨﺪ'ﮐﻪ ﺩﺍ&= #65197;ﺍﻯ ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺷﻮﻧﺪ. ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎﻣﺤﺪﻭﺩ</span><span dir=3D= LTR></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 dir=3DLTR></span>'</span><span dir=3DRTL></span><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'><span dir=3DRTL></span> ﺧﻮﺩﺭﺍ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺩﻳﺪﺍﺭ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺗﺎ ﺍﻟﻠﻪ ﺃﻫﻮﺭﮊ&#= 65251;ﺰﺩﺍ ﺑﺮﺳﻨﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ. ﻭ ﺭﻭﺡ ﻫ= ;ﺮ ﺃﺗﻢ ﻭ ﻫﺮ ﮔﻴﺎﻩ ﻭﺣﻴﻮﺍﻥ ﻭ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194; ﮐﻪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮﻭﻧﺪ. ﭘ= س ﺍﻣﺮﻭﺯ ﺍﻳﻦ ﺑﻴﻤﺎﺭﺍﻥ ﺍﺩﺍﺭﻩ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬی ﺮﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺁﻧﭽﻪ ﺍﮐﻨﻮﻥ ﺩﺍﺭﺩ ﺑﺸﮑﻞ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺧﻮﺩ ﻫﺪﺍﻳﺖ ﻣﻴﻴﺎﺑﻨﺪ'ﮐﻪ ﺑﺎ ﭘﻴﺮ ﻭﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﺣﻮﺩ&#= 65197;ﺍ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﻣﻴﺮﺳﺎ&#= 65255;ﻨﺪ. ﮐﻪ ﺩﺭ ﻭﻟﺎﻳﺖ = ﺷﺸﻢ ﻣﺼﻄﻔﻮﻯ ﻣﺤﻤﺪﻯ ﺑﺪﺍﻥ ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ ﻭ ﺳﻌﺎﺩﺕ ﺑﻴﺎﺑﻨﺪ. ﮐﻪ ﺟﺸﻦ ﻋﻴﺪ ﺳﻌﻴ&= #65194; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ'ﭘﺎﺩﺷﺎﻫ&#= 65264; ﺍﻟﻬﻰ ﻭ ﺑﺎ ﻓﺮﻭﻫﺮ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺍﺯ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺳﺎﻳﮑﻠﻮﺗﻴﻤ= 5264; ﮐﻪ ﺑﺎ ﺗﻐﻴﻴﺮ ﺩﻭﺭﻩﺍﻯ ﺩﺭﺧ&#= 65248;ﻖ ﻭﺧﻮﻯ'ﻭ ﻋﻘﺐ ﺭﻭﻯ ﻫﺎﻯ ﻣﺘﻮﺍﻟﻰ ﺩﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ'ﺣﺘﻰ ﺍﮔﺮ ﺧﻮﺩﺭﺍ ﻋﺎﻗﻞ ﻭ ﺳﺎﻟﻢ ﺑﺪﺍﻧﻨﺪ ﻭﻟﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﻨﻨﺪ'ﺁﻧﮕﺎ&#= 65257;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﻭﭼﺎﺭ ﻫﻴﺠﺎﻧﺎﺕ ﻧﺎﮔﻬﺎﻧﻰ ﻭﻧﺎﺗﻮﺍﻧﻰ ﻓﮑﺮﻯ ﻣﻴﺸﻮﻧ&#= 65194;. ﻭ ﺑﻴﻤﺎﺭﻯ ﻣﺎﻟﻴﺨﻮﻟﻴﺎ ﻳﺎﻓﺘﻦ'ﮐﻪ ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﻫﺎﻯ ﺩﻭﺭﻩﺍﻯ ﮔﻬﮕ&#= 65166;ﻫﻰ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ. = ﮐﻪ ﺩﺭ ﺷﺨﺺ ﭘﻴﺪﺍ ﻣﻴﮕﺮﺩﺩ. ﻭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﻫﺎ ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﻫﺴﺖ. ﮐﻪ ﺑﻔﮑﺮ ﻟﺬﺕ ﻭ ﺷﺮﻭﺕ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ ﮔﺮﻓﺘﺎﺭ ﻫﺴﺘ&#= 65256;ﺪ. ﺩﺭ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ'ﮔﺮﻓﺘ&#= 65166;ﺭ ﻣﺰﺍﺝ ﻭ ﺳﺎﺧﺘ&= #65252;ﺎﻥ ﻋﻘﻠﻰ ﺑﻴﻤﺎﺭ ﮔﻮﻧﻪ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﺍﻓﮑﺎﺭ ﻧﺎﻣﻨﻈّﻢ ﻭﻧﺎﻣﺮﺑﻮﻁ ﺑﻬﻢ ﺩﺍﺭﻧﺪ. ﭘ= ﺮﺣﺮﻑ ﻭ ﺍﻓﺮﺍﻁ ﮔﺮ ﻭﻓﻌّﺎﻝ ﻣﺎﺟﺮﺍﺟﻮ ﻭﺧﻮﺩ ﭘﺴﻨﺪ ﮐﻪ ﻣﺪﺍﻡ ﺍﺧﻠ&= #65166;ﻕ ﻗﻬﺮ ﻭ ﺁﺷﺘﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ ﻭ ﺩﺍﺭﺍﻯ ﺗﻌﺎﺩ&#= 65245; ﻭﺗﻮﺍﺯﻧﻰ ﻧﻴﺴﺘﻨﺪ ﻭ ﺑﺴﻴﺎﺭﻯ ﻃﺮﺣﻬﺎ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ' ﮐﻪ ﺑﻨﻬﺎﻳﺖ ﻧﻤﻴ&#= 65198;ﺳﺎﻧﻨﺪ. ﻭ ﻃﺮﺣﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺗﻬﻴﻪ ﻓﮑﺮﻯ ﻭ ﺍﺟﺮﺍﺋﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﺍﻃﻠﺎﻋﺎﺕ ﻧﺎﻣﺮﺑﻮﻁ ﺑﻴﺸﺘﺮ ﺟﻤﻊ ﺁﻭﺭﻯ'ﺑﺎ ﺗﺤﺼ&= #65268;ﻞ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ ﻭ ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﻣﻴﻨﻤﺎﻳﻨﺪ . ﻭ= ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻭﻟﺎﺩ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ. = ﻭ ﻫﻤﻴﺸﻪ ﮐﺎﺭﻫﺎﻯ ﻋﺠﻴﺒﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﺯ ﻣﺸﺨّﺼﺎﺕ ﻣﺎﻟﻴﺨﻮﻟﻴﺎ ﺍﺧﻠﺎﻕ ﺃﻧﺪﻭﻫﮕﻴﻦ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 261;ﻧﺎﺗﻮﺍﻧﻰ ﺩﺭ ﻓﻌّﻠﻴت ه= 75; ی ﺟﺴﻤﻰ ﻭﺫﻫﻨﻰ ﺩﺍﺭﻧﺪ ﮐﻪ ﻋﻠﺎﻣﺖ ﻣﺸﺨّﺼﻪ ﺁﻧﻬﺎ ﻫﻤﺎﻥ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﺍﺳﺖ ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﻰ ﺍﺭﺍﺩﮔﻰ' ﺑﺎ ﻗﺒﻮﻝ ﺍﺭﺍﺩﻩ &= #64344;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﺑﻰ ﺍﺭﺍﺩﻩ ﺷﺨﺼﻰ'ﻭﻟﻰ ﺗﺎﺑﻊ ﺍﺭﺍﺩﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ' ﭼﻮﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺁﺧﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ ﺑﺨﺼﻮﺹ ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﺧﻮﺩ' ﻭ ﺷﺎﻫﺪﺍﻥ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﺠﺪﺩ ﻗ&= #65262;س ﻧﺰﻭﻝ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺭ= ﺍﺩﻩ ﺁﻧﻬﺎ ﺍﺭﺍﺩﻩ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺁﻧﺎﻥ ﺗﻌﻠّﻖ ﺑﺨﺪﺍﻭﻧﺪ ﺩﺍﺭﺩ. ﮐﻪ ﺧﻄﺎﻯ ﺍﺗّﻔﺎﻗﻰ ﺁﻧﺎﻥ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ'ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﺎﻗﺒﺖ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ'ﺑﺮﺍﻯﭙ&#= 1587; ﺍﺯ ﻣﺮﮒ ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺍﺻﻞ ﺍﻃﺎﻋﺖ ﺩﺭ ﺭﺍﻩ ﺍﻟﻬﻰ ﻭ ﺩﺭﻃﺮﻳﻘﺖ ﺳﻠﻮﮐﻰ ﻣﻬﻢ ﺍﺳﺖ ﻭﻧﻪﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺩﺳﺘﻮﺭ ﺑﺮﺍﻯ ﺍﻃﺎﻋﺖ. = ﭘس ﻋﺒﺎﺩﺕ ﻣﻘﺒﻮﻝ ﺍﻟﻬﻰ' ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﮔﻔﺘﻪ ﺑﺎﺷﺪ ﻧﻪ ﺍﻧﮑﻪ ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮔﺬﺷﺘﻪ'ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﮔﻔﺘﻪﺍﻧ&#= 65194; ﮐﻪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻣﻨﺎﺳﺐ &#= 65227;ﻘﻞ ﻭﺷﺮﺍﻳﻂ ﻋﺼﺮ ﻭﻣﺸﮑﻠﺎﺕ ﺭﻭ&#= 65165;ﻧﻰ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤ&= #65258; ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﻫﻤﻪ ﻋﺼﻮﺭ. ﭘس ﭘﻴﺮ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺯﻧﺪﻩ ﻭ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ'ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﺭﺍﻫﻨﻤ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺑﺂﺧﻮﻧﺪﻫﺎ ﻭﻣﺪﻋﻴﺎﻥ ﻣﺮﺍﺟﻌﻪ ﺑﻴﻬﻮﺩﻩ ﻧﮑﻨﺪ'ﻭﻋﻤﺮ ﺭﺍ ﺗﻠﻒ ﻧﻨﻤﺎ&= #65267;ﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻳﻚ ﻭﻟﻰ ﺍﻟﻬﻰ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﺣﻘﻴﻘﻰ ﺑﺎﺷﺪ ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺗﺨﺼﺺ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻣﺮﺍﺣﻌﻪ ﮐﻨﻨﺪﻩ ﺑﺨﻮﺩ&#= 65197;ﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﭘس ﺍﻳﻦ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﮐصرﺍ ﺧﺎﻣﻮﺵ'ﻭﺑﺎ ﻧ&= #65268;ﺮﻭﻯ ﻣﻀﺎﻋﻒﺟﺴﻢ ﻭﺫﻫﻦ'ﻭﺣﺘﻰ ﻓﺮﺍﺭﻯ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺷﺒﺎﻫﺖ ﺑﻌﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ ﻧﺪﺍﺭﺩ. ﺍﻳﻨﺎ&= #65253; ﺑﻴﺸﺘﺮ ﺑﺨﻮﺍﺏ ﻭ ﻟﻤﻴﺪﻥ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ'&#= 65261; ﻋﻠﺎﻣﺖ ﻭﻳﮋﻩ ﺍﻳﻦ ﺑﻴﻤﺎﺭﺍﻥ ﺳﺎﻳﮑﻠﻮﺗﻴﻤ= 5264; ﺩﻭﺭﻩﺍﻯ ' ﺗﻨﺎﻭﺏ ﻣﺎﻟﻴﺨﻮﻟﻴﺎ= 5163;ﻰ ﺍﺳﺖ. ﮐﻪ ﺯﻣﺎﻧﻰ ﻏﻤﻨﺎﻙ ﻭﺯﻣﺎﻥ ﮐﻮﺗﺎﻫﻰ ﺷﺎﺩ ﻫﺴﺘﻨﺪ. ﻏﻢ ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺩﺭ ﺣﺎﻝ ﭘﻴﺸﺮﻭﻯ ﻭ ﺗﺤﻘّﻖ ﺗﺰﮐﻴ= 5258; ﻧﻔس ﻣﻴﺒﺎﺷﻨﺪ. ﺑﻬ&= #65198; ﺩﺭﺟﻪ ﺷﻬﻮﺩﻯ ﮐﻪ ﺭﺳﻴﺪﻧﺪ'ﺷﺎﺩ &= #65259;ﺴﺘﻨﺪ. ﮐﻪ ﺑﺎﺯ ﺩﻧﺒﺎﻝ ﺷﻬﻮﺩ ﺑﺮﺗﺮﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﻗﺮ&= #65257; ﮔﻴﺮﻯ ﻭﺗﻤﺮﮐﺰ ﻭﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻣﮕﺮ ﺷﻬﻮﺩ ﺁﺧﺮ ﻋﺮﺷﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ'ﮐﻪ ﺗﺎ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷﻨﺪ ﺷﺎﺩ ﻫﺴﺘﻨﺪ. ﻭ= ﻟﻰ ﻏﻢ ﺩﺭﻭﻧﻰ ﺭﺍﺩﺍﺭﻧﺪ'ﮐﻪ&#= 65183;ﺰ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ ﺑﺴﻄﺢ ﺑﺮﺗﺮ ﺷﻬﻮﺩﻯ ﻧﻤﻴﺮﺳﻨﺪ. ﮐﻪ ﺍﻣثاﻝ ﭘﻴﺎﻣﺒﺮ ﻭﻣﻮﻟﺎ ﻋﻠﻰّ ﻭ ﺗﻤﺎﻣﻰ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺃﺷﻚ ﻣﻴﺮﻳﺰﻧﺪ' ﮐﻪ ﺟﺰ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﭼﻮﻥ ﺩﻳﺪﺍﺭ ﻗﺎﺋﻢ ﺯﻧﺪﻩ'ﺍﻧﺴﺎﻥ &= #65153;ﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﻣﻬﺪﻯ ﻫﻮﻋﻮﺩ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ'ﮐﻪ ﺑﺎﻳﺪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺭﻭﺣ&#= 65264; ﺩﺭ ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﺗﺎﺩﺭ = ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺎﻭﻟﺎﻳﺖ ﻫﻔﺘﻢ ﻣﻬﺪﻭﻯ ﺧﻮﺩ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﺣﺘﻰ ﺍﺯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻄﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﻋﺮﺷﻰ ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺑﺎﺯ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺷﻮﻧﺪ' ﮐﻪ ﺑﺘﺠﻠّﻴﺎﺕ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺑﺮﺗﺮﻯ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣﻞ ﺑﺪﻫﻨﺪ' ﮐﻪ ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻗﺒﺖ ﭼﻨﺎﻥ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺨﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺗﺄثّر ﻭ ﺍﻧﻔﻌﺎﻟﻰ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ' ﻫﻴﺠﺎﻥ ﭘﺬﻳﺮﻯ ﺯﻳﺎﺩ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﻯ ﻏﻴﺮ ﮐﺎﻓﻰ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ'ﻭ ﺍﺑﺮﺍﺯ ﻋﮑس ﺍ&#= 65247;ﻌﻤﻠﻬﺎﻯ ﺑﻰ ﺗﻨﺎﺳﺐ ﻭﻧﺎﻣﺮﺑﻮﻁ ﺩ&#= 65165;ﺭﻧﺪ. ﻭ ﻋﻠّﺖ ﺁﻥ ﻧﺪﺍﺷﺘﻦ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﻋﻠﻞ ﺣﺎﻟﺎﺕ ﺭﻭﺍﻧﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺣﺘﻰ ﺍﻓﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ ﻇﺎﻫﺮﺍ ﻋﺎﻗﻞ ﻭ ﺳﺎﻟﻢ ﺣﺎﻟﺖ ﺍﻧﻔﻌﺎﻟﻰ ﻭ ﺗﺄثیر ﭘﺬﻳﺮʌ= 63; ﺍﺯ ﺩﻳﮕﺮﺍﻥ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺍﺭﻧﺪ. ﭼﻮﻥ ﺧﻮﺩ ﺍﺭﺍﺩﻩﺍﻯ ﻧﺪﺍﺭﻧﺪ'ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﺣﺘﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺎ ﺗﻤﺮﻳﻦ ﻭ ﺗﻘﻮﻳﺖ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﻭﻣﻘﺎﻭﻣﺖ ﺍﺯ ﻫﺮﻋﮑس ﺍﻟﻌﻤﻠﻰ ﻣﺨﺎﻟﻒ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺣﺘﻰ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺑﻬﺘﺮﻳﻦ ﺻﻔﺖ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ'&= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎﻡ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗﺮ'ﻧﺰﺩ&#= 65267;ﮑﺘﺮ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎ&= #65253;</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 193;ﺭ ﻣﺮﺍﻗﺒﻪ ﺍﺯ ﻓ&= #64401;ﺮ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﮔﺮﭼﻪ ﻧﻴﮑﻮ ﺍﺳﺖ'ﺑﺎﺯ ﺑﺮﺍﻯ ﺍﺧﻠﺎﻕ &= #65261;ﺭﻓﺘﺎﺭ ﺑﻬﺘﺮ ﻭ ﻋﺎﻟﻰ ﺗﺮ ﺑﺎﻳﺪ ﺑﻬﺘﺮ ﺷﻮﻧﺪ. ﻭ= ﻟﺬﺍ ﻣﺮﺍﻗﺒﻪ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭﺣﺬﻑ ﺯﻭﺍﺋﺪ ﺭﻓﺘﺎﺭﻯ'ﻳﺎ ﺟﺒﺮﺍﻥ ﺧﻄﺎﻫﺎ ﻭﻟﻮ ﺟﺰﺋﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ . <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺧﻠﺎﺻﻪ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻳﺎ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻧﺎﻣﻨﻈّﻢ ﻭ ﺑﺪﻭﻥ ﻫﺪﻑ ﺗﮑﺎﻣﻠﻰ</span><span dir=3DLTR></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 dir=3DLTR></span>'</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'>ﻧﺘﻴﺠﻪ ﺗﻤﺎﻳﻞ ﺧﺎﺹ ﻭ ﻋﺎﺩﺕ ﺷﺪﻩ ﻭﺧﻮﺍﺳﺘﻪ ﻫﺎ&#= 65263; ﻫﻮﺳﻨﺎﻙ ﺭﻭﺍﻥ ﻋﻘﺪﻩﺍﻯ' ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻟﺤﺎﻅ' ﺑﺎﻳﺪ ﺑﻴﻤﺎﺭ ﻋﻘﺪﻩ ﺩﺍﺭ ﺩﺍﻧﺴﺖ. ﮐ= ﻪ ﮐﺴﻰ ﺍﺯ ﺍﻳﻦ ﻋﻴﺐ ﺩﻭﺭ ﻧﻤﻰ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ. = ﻧﺪﺍﺷﺘﻦ ﻋﺸﻖ ﺑﺮﺍﻯ ﮐﺎﺭ ﺑﻬﺘﺮ'ﻫﻤﺎﻥ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻳﺎ ﺑﺪ ﺍﺭﺍﺩﮔﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﻘﺸﻪ ﺯﻳﺎﺩ ﻣﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﮐﺸﻨﺪ'ﻭ&#= 65247;ﻰ ﺗﺼﻤﻴﻢ ﺍﺟﺮﺍﺋﻰ ﻧﺪﺍﺭﻧﺪ ﻳﺎ ﻧﻴﻤﻪﮐﺎﺭﻩ ﺩﺭ ﺍﺣﺮﺍ ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ. ﻭﻳﺎ ﺑﺎ ﺃﻧﺒﻮﻫﻰ ﺍﺯ ﺧﻄﺎ ﻭ ﺍﺷﺘﺒﺎﻩ' ﮐﻪ ﻣﻄﺎﻟﺐ ﻭﺍﻳﺪﻩ ﻫﺎﺋﻰ ﺁﻧﮕﺎﻩ ﺑﺎﺯ ﮐﻔﺮ ﻭﺟﻬﻞ ﺍﺳ&= #65174;. ﮔﺎﻫﻰ ﻓﻴﻠﺴﻮﻓﺎﻧﻪ ﻭ ﺑﺎ ﺭﻭﺷﻨﻰ ﻓﮑﺮﻯ ﻓﻠﺴﻔﻰ &= #65261;ﻋﻠﻤﻰ ﻭ ﺩﻳﻨﻰ ﻃﺮﺡ ﺭﻳﺰﻯ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺗﺼﻤﻴﻢ ﻧ&= #65252;ﻴﮕﻴﺮﻧﺪ. ﻭ ﺗﺎﺑﻊ ﺍﺭﺍﺩﻩ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺸﻮﻧﺪ. ﮐﻪﺩ&= #65267;ﮕﺮﺍﻥ ﻧﻴﺰﭘﺎﮐﻰ ﺭﻭﺍﻥ ﻧﺪﺍﺭﻧﺪ. ﻭﺍﻟ&= #1617;ﺎ ﭘﻴﺮﻭﻯ ﻭ ﺍﻃﺎﻋﺖ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺩﺭﺳﺎﻟﮑﺎﻥ ﺭﺍﻩ ﺗﺰﮐﻴﻪ ﻧﻔس 'ﻭ ﻋﺎﺷﻖ ﮐﺴﺐ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ ﻭﺩﺭ اﺣﻮﺍﻝ ﺍﻟﻬﻰ ﺳﻴﺮ ﻣﻴﮑﻨﻨﺪ'ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﺍﻫﺮﻳﻤﻦ ﻭ ﺁﺧ&= #65262;ﻧﺪ ﻭﺩﻭﺳﺖ ﺑﺪ' ﺗﺎ ﺟﻬﻨّﻢ ﮐﺎﺭﻣﺎﻫﺎ ﭘﻴ&#= 65206; ﻣﻴﺮﻭﻧﺪ. ﮔﻮﺋ&= #65264; ﺭﺍﻩ ﺑﺎﺯﮔﺸﺖ &= #65169;ﻌﻘﺐ ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ ﺩﺭ ﺳﻠﻮﻙ ﮐﻪ ﺍﺭﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﺬﺍﺭﻧﺪ. ﺯ&= #65267;ﺮﺍ ﺍﻳﻨﺎﻥ ﻓﺎﻗﺪ &= #65239;ﺪﺭﺕ ﺗﺮﮐﻴﺐ ﻋﻘﻠﻰ ﻧﻤﻮﺩﻥ ﺍﻓﮑﺎﺭ ﻭﺍﺣﻮﺍﻝ ﻭﻋﻘ&#= 65166;ﻳﺪ ﻣﻮﺭﺩ ﺍﺩﻋﺎﻯ &= #65191;ﻮﻳﺶ ﻫﺴﺘﻨﺪ. ﻭﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺍﺭﺯ&#= 65267;ﺎﺑﻰ ﻭ ﻗﻀﺎﻭﺕ ﮐﻨﻨ&= #65194;. ﮐﻪ ﺷﺎﻳﺪ ﺑﻠﺰﻭﻡ ﺗﺼﻤﻴﻤﻰ ﺑﺎ ﺍﺭﺍﺩﻩ ﺧﺎﺻﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻭ ﻧﺎﻡ ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺷﺒﺖ ﻣﻴﺸﻮﺩ ﺑﺼﻮﺭﺕ ﮔﻨﺎﻩ ﺍﺧﻠﺎﻗﻰ ﻭ ﺗﮑﺎﻣﻠﻰ'ﻭ ﺑﺼﻮﺭﺕ ﻋﻘﺎﻳﺪ ﻋﻘﺪﻩﺍﻯ ﻭ ﻧﺎﺩﺭﺳﺖ'ﮐﻪ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺍﻳﻦ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ' ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﻭﻣﻮﺟﻮﺩﻳّﺖ ﺁﻳﻨﺪﻩ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺑ&= #65184;ﻬﺎﻥ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺭ= ﻭﺣﻰ ﮔﺮﻳﺰ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﻧﺪﺍﺭﺩ ﻭ ﺗﺎﮐﻨﻮﻥ ﻧﻴﺰ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍﺭ ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺑﺎﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ'ﮐﻪ</span><span dir= =3DLTR></span><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 dir=3DLTR></span> </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'>ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺎﻳﺪ ﺻﺮﻑ ﺗﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺧﻮﺩ &= #64400;ﻨﻨﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺑﺸﺮﻯ ﻳﺎ ﻓﻮﻕ ﺑﺸﺮﻯ'= ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺁﻥ ﺯﻣﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻭ ﺍﺧﺘﻠﺎﻝ ﻣﺸﺎﻋﺮ' ﻫﻤﺎﻥ ﺑﻴﻤﺎﺭﻯ ﺯﻭﺩ ﺭس (ﻧﻮﺭﺍﺳﺘﻰ) ﺍﺳﺖ ﮐﻪ ﻓﻘﺪﺍ&= #65253; ﻣﺤﺮﻙ ﺭﺍ ﺑﺎﻋث ﻣﻴﺸﻮﺩ. &= #65261; ﺑﻘﻮﻝ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺩﺭ ﺃثر ﭘﺎﺋﻴﻦ ﺁﻣﺪﻥ ﻭ ﺍﻓﺖ ﺳﻄﺢ ﻭ ﻧﻴﺮﻭﻯ ﻧﻔﺴﺎﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ'&#= 65267;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺑﻘﻮﻝ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻧﺘﻴﺠﻪ ﺍﻓﺰﺍﻳﺶ ﻧﻘﺎﻁ ﺳﻴﺎﻩ ﺩﺭ ﻟﻮﺡ ﺩﻝ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺷﺨﺺﻣﻴﺸﻮﺩ. ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﺻﺪﺩ ﺭﻓﻊ ﺍﻳﻦ ﻟﮑّﻪ ﻫﺎﻯ ﺳﻴﺎﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﻭ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﺑﺎ ﻧﺪﺍﺷﺘﻦ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ'ﻭ ﻗﺒﻮﻝ ﻣﻌﺎﻳﺐ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺩﺭ ﺧﻮﺩ'ﺍﺷﮑﺎﻟﺎ&#= 65173; ﭘﻴﭽﻴﺪﻩ ﺗﺮ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﺳﺒﺐ ﻣﻴﺸﻮﻧﺪ. = ﮐﻪ ﺗﺮﻙ ﻋﺎﺩﺕ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺑﮑﻨﻨﺪ. ﻭﻧﺎﺗ&= #65262;ﺍﻧﻰ ﻫﺮ ﻟﺤﻈﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﺩ= ﻳﮕﺮﺍﻥ ﺁﺷﮑﺎﺭ ﻣﻴﺸﻮﺩ' ﻭﺍﻭﺭﺍ ﻟﻮ ﻣﻴﺪﻫﺪ. ﮐﻪ ﮔﺎﻫﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺭﺧﻮﺕﺍﻋﺘﻴﺎ= 5193; ﻭﻣﻮﺭﻓﻴﻦ ﻭ ﺍﻟﮑﻞ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨﺪ. ﺗﺎ ﮐﻤﺘﺮ ﺩﺭﻙ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﺧﻮﺩ ﮐﻨ&= #65256;ﺪ. ﺍﺑﺘﺪﺍ ﺑﺎ ﮐﻨﺠﮑﺎﻭﻯ ﺁﺯ&#= 65251;ﺎﻳﺶ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺑﻌﺪ ﺑﺮﺍﻯ ﺧﻮﺵ ﺁﻳﻨﺪ' ﻟﺬﺕ ﻣﻮﻗّﺖ ﻓﺮﺍﻣﻮﺷﻰ ﻣﺸ&#= 64401;ﻠﺎﺕ' ﺑﻤﺮﺣﻠﻪ ﺍﻋﺘﻴﺎﺩ ﻣﻴﺮ&#= 65203;ﻨﺪ. ﮐﻪ ﺑﮑﻠّﻰ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻣﻴﺒﺮﺩ. ﻭ= ﻫﻤﻴﺸﻪ ﺑﺎ ﻗﺒﻮﻝ ﻋﻠّﺖ ﮔﺮﻓﺘﺎﺭﻯ' ﺍﻋ&= #65176;ﻴﺎﺩ ﺭﺍ ﺑﻔﺮﺩﺍ ﻭﺍﮔﺬﺍﺭ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ</span><s= pan dir=3DLTR></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 dir=3DLTR></span> </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'>A= 165;ﻗﺪﺍﻡ ﺑﺘﺮﻙ ﺧﻮﺍﻫﺪ ﮐﺮﺩ' ﻭﺍﮔﺮ ﺗﺮﻙ ﻫﻢ ﮐﺮﺩﻧ&= #65194;'ﺯﻭﺩ ﺑﻬﻤﺎﻥ ﺍﻋﺘﻴﺎﺩ ﻭ ﺧﺎﻃﺮﺍﺕ ﻟﺬﺕ &= #65169;ﺨﺶ ﮔﺬﺷﺘﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ ﻭ ﺑﺴﺮﻋﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻗ&= #65260;ﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﭘﺸﻴﻤ&#= 65166;ﻧﻰ ﻭﻧﺪﺍﻣﺖ ﺍﺯ ﮐﺎﺭ ﺍﻋﺘﻴﺎﺩ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﻭ ﺩﺭ ﺗﺒﺪﻳﻞ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺑﻨﻮﻉ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. &= #64400;ﻪ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>@= 404;ﻮﺋﻰ ﺳﻴﺴﺘﻢ ﻋﺼﺒﻰ ﻳﺎ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺁﻟﻮﺩﻩ ﺁﻧﻬﺎ ﺑﺎ ﻫﻤﺎﻥ ﻣﻘﺪﺍﺭ ﻣﺎﺩﻩ ﻣﺨﺪﺭ ﻗﺒﻠﻰ ﻗ&= #65256;ﺎﻋﺖ ﻧﺪﺍﺭﺩ ﭘﺶ ﺑﻴ&= #65208;ﺘﺮ ﻳﺎ ﻗﻮﻯ ﺗﺮ ﻣﺎﺩﻩ ﻣﺎﺩﻩ ﻣﺨﺪﺭ ﻣﻴﺠﻮﻳﻨﺪ. ﻗﺒ&= #65262;ﻝ ﻣﻌﺘﺎﺩﺍﻥ ﺑﺎ ﺍﻋﺘﻴﺎﺩ' ﻣﻴﺨ&= #65262;ﺍﻫﻨﺪ ﺁﺭﺍﻡ ﺑﮕﺮﺩﻧ&#= 65194;' ﮐﻪ ﻋﺎﻗﻠﺎﻧﻪ ﻓﮑﺮ ﮐﻨﻨﺪ ﻭﺧﻮﺩﺭﺍ ﺑﺴﺎ&#= 65199;ﻧﺪ ﮐﻪ ﻫﻴﭻ ﻭﻗﺖ ﺍﺭﺍﺩﻩ ﺭﺳﻴﺪﻥ ﺑﺘﺮﻙ ﺍﻋﺘﻴﺎﺩ ﺭﺍ ﻧﺨﻮﺍﻫﻨﺪ</span><span dir=3D= LTR></span><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 dir=3DLTR></span> </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'>ﺩﺍﺷﺖ ﭘس ﻣﺪﺍﻡ ﺍﻧﺴﺎﻥ ﻣﻌﺘﺎﺩ ﻋﺼﺒﻰ ﻭ ﻗﺎﺑﻞ ﺗﺤﺮﻳ&= #65242; ﻣﻴﺸﻮﻧﺪ ﺑﺨﺼﻮﺹ ﺍﻟﮑﻠﻰ ﻫﺎ ﮐﻪ ﺩﻭﭼﺎﺭ ﻫﺬﻳﺎ&#= 65253; ﻭ ﺧﺸﻦ ﻭﺟﻨﻮﻥ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻣﻌﺘﻨﺎﺩ ﺑﺮﺍﻯ ﮐﺴﺐ ﻣﺎﺩﻩ ﻣﺨﺪّ ﺭ ﺑﮕﺮﻳﻪ ﻭ ﺯﻭﺯ&= #65257; ﮐﺸﻴﺪﻥ'ﻭ ﺑﻬﺮ ﮐﺎﺭﻯ ﮐﻪ ﺁﻧﺮﺍﻧﻴﺰ ﺯﺷﺖ ﻣﻴﺪﺍﻧﻨﺪ ﺗﻦ ﻣﻴﺪﻫﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻋﺎﺗﻰ ﺁﺭﺍﻡ ﺩﺭ ﺗﺨﻴّﻠﺎﺕ ﺑﺎ= 5219;ﻞ ﻫﺴﺘﻨﺪ. ﮔﻮﺋﻰ = ﺗﻤﺮﻳﻦ ﻣﺮﮒ ﻣﻴﻨﻤﺎﻳﻨﺪ ﭘس ﻣﺪﺍﻡ ﺁﺭﻯ ﺑﻬﺮ ﻧﻈﺮﻯ ﻣﻴﺪﻫﻨﺪ' ﻭﮐﻮﺩﮐﺎﻧﻪ ﺗﺤﺮﻳﻚ ﺍﻧﻔﺠﺎﺭﻯ ﺩﺍﺭﻧﺪ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻣﺎ ﺍﻓﺮﺍﻁ ﺩﺭ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩﻥ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﺑﺪ&#= 65261;ﻥ ﺍﺭﺍﺩﻩ ﮔﺮﻓﺘﺎﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎ'ﻭ ﺧﻮﺍﺳﺘﻬﺎﻯ ﻓﺮﺍﻭﺍﻥ ﻭﺟﺪﻯّ' ﭼﻮﻥ ﺑﻴﻤﺎﺭ ﺷﻴﺰﻭﻓﺮﻧﻰ'ﮐ&#= 65258; ﺑﺎﻣﺤﻴﻂ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﻧﻴﺰ ﻗﻄﻊ ﺭﺍﺑﻄﻪ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻭﺍﻗﻌﻴّﺖ ﻫﺎ ﺭﺍ' ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗﺮ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺸﺘﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﺩ= ﺳﺖ ﻣﻴﺪﻫﻨﺪ. ﻭ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺍﻳﻦ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺩﺭ ﺩﺭﺟﻪ ﺗﻔﺎﻭﺕ ﺁﻧﻬﺎ ﺩﺭ ﮐﻨﺘﺮﻝ ﻧﻔ&= #65206; ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺍﺳﺖ. ﻭﺣ= ﺘﻰ ﺍﻧﺒﻴﺎ ﺭﺍ ﻣﺠﻨﻮﻥ ﻣﻴﮕﻔﺘﻨﺪ. ﺍﺯ ﻧﻈﺮ ﻇﺎﻫﺮ ﺩﺭﺳﺖ ﺷﺒﻴﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﻣﺠﻨﻮﻥ ﺩﻳﺪﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺣﺘﻰ ﺑﺮﺍﻯ ﺗﺠﻠّﻴﺎﺕ ﺑﺮﺗﺮ ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; ﺑﻌﺪﻯ ﺑﺎﻳﺪ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ. = ﻭ ﺑﻴﻤﺎﺭ ﺷﻴﺰﻭﻓﺮﻧﻰ'ﻭ&#= 65239;ﺘﻰ ﭼﻴﺰﻯ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﺩﻳﻮﺍﻧﻪ ﻭﺍﺭ &= #65251;ﻴﺨﻮﺍﻫﺪ. ﮐﻪﺩﻟﻴﻞ ﺍﺭﺍﺩﻩﻧﻴﺮﻭ= 5251;ﻨﺪ ﺍﻭ ﻧﻤﻰ ﺑﺎﺷﺪ.= ﺯﻳﺮﺍ ﺗﻌﺎﻟﻰ ﺍﺭﺍﺩ&#= 65257; ﺑﺨﺶ ﻧﻴﺴﺖ. ﮐﻪ ﻗﻬﻘﺮﺍﺑﺮ ﻭ ﺟﻬّﻨﻤﺴﺎﺯ ﻭ ﺍﺯ ﻫﻤﺎﮐﻨﻮﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎ ﺗﻤﺮﻳﻦ ﺻﺒﻮﺭﻯ ﻧﺸﺴﺘ&#= 65258; ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺭﺍﺿﻰ ﻧﻤﺎﻳﺪ'ﮐﻪ ﻫﺮ ﭼﻴﺰﻯ ﺭﺍ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺻﻠﺎﺡ ﺍﻭ ﻣﻴﺪﺍﻧﺪ ﺑﺪﺳ&#= 65174; ﺁﻭﺭﺩ ﻫﺮﭼﻪ ﺻﺒﺮ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ' ﺷﺎﻧس ﭘ&= #65268;ﺸﺮﻓﺖ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻣﻰ ﻭﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺻﺒﺮ ﺑﺮﺍﻯ ﺳﺎﻟﻚ'ﭼﻮﻥ ﺳﺮ ﻭ ﺭﻭﺡ ﺑﺮﺍﻯ ﺗﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺍﮔﺮ ﺳﺮ ﺑﺮﻭﺩ ﺗﻦ ﺭﻓﺘﻪ ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺳﺎﻟﻚ ﺗﺮﻙ ﺻﺒﺮ ﻧﻤﺎ&= #65267;ﺪ'ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳ&= #65174;. ﮐﻪ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺑﻴﺸﺘﺮﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮﺍﻫ&= #65194; ﺭﻓﺖ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻴﻤﺎﺭﻯ ﺍﺭﺍﺩﻩ ﻭﻧﺘﻴﺠﻪ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺣﻠﻪ ﺗﺒﺎ&#= 65259;ﻰ ﺑﺠﺎﺋﻰ ﻣﻴﺮﺳﺪ'ﮐﻪ ﺍﺭﺍﺩﻩﺍﺵ ﺭﺍ ﺑﻄﻮﺭ ﺟﻨﻮﻥ ﺁﻣﻴﺰﻯ'ﺑﺎ ﺗﻤﺎﻡ ﻗﺪﺭﺕ ﺑﮑﺎﺭ ﻣﻰ ﺍﻧﺪﺍﺯﺩ. ﻭﺑﮑ&= #65166;ﺭﻯ ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺁ= ﻧﺮﺍ ﻧﻤﻰ ﺧﻮﺍﻫﺪ. ﻣ= ﺎﻧﻨﺪ ﻣﺎﺩﺭﻯ ﮐﻪ ﻣﻴﺘﺮﺳﺪ ﺭﻭﺯﻯ ﺑﭽﻪﺍﺵ ﺭﺍ ﺑﮑﺸﺪ. ﮐﻪ ﮐﻢ ﮐﻢ ﺍﻳﻦ ﻓﮑﺮ ﭼﻨﺎﻥ ﺣﺎﻟﺖ ﺷﺎﺑﺘﻰ ﺩﺭﻣﻴﺂﻳﺪ'ﮐﻪ ﻃﻔﻞ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻣﻰ ﮐﺸﺪ. ﻭ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﺭﺍﻥ ﻗﺎﺗﻞ ﭼﻨﺪﻳﻦ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺩ&= #65197; ﺍﺧﺒﺎﺭ ﻣﻴﺸﻨﻮﻳﻢ. ﺍﻳ&= #65254; ﻓﮑﺮ ث اﺑﺖ ﻣﺮﻳﺾ ﻳﺎ ﻋﻠﻴﻠﻰ ﭼﻮﻥ ﺑﻤﺮﺣﻠﻪ ﻭﺳﻮ&#= 65165;س ﺑﺮﺳﺪ' ﻭ ﺳﻮﺳﻪ ﺫﻫﻨﻰ ﺍﺯ ﻳﻚ ﻓ= ﮑﺮ ﻳﺎ ﺻﻮﺭﺕ ﺩﺳﺖ ﻣﻴﺪﻫﺪ . ﺗﺼﻮﺭ= ﺫﻫﻨﻰ ﺁﻥ ﺑﺮﺧﻠﺎﻑ ﻣﻴﻞ ﻗﺒﻠﻰ'ﻭﻟﻰ ﺩﺭ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻣﺪﺍﻭﻡ ﻭﺧﻮﺩﮐﺎﺭ ﺑﻮﻯ ﺗﺤﻤﻴﻞ ﻣﻴﺸﻮد. ﭼﻨﻴﻦ ﻭﺳﻮﺳﻪ ﻓﮑﺮﻯ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﻭ&= #65247;ﻮﺧﻮﺩﮐﺎﺭ'ﺩ= 5197; ﺍﺭﺍﺩﻩﺍﻯ ﻣﻨﻔﻰ ﻣﻘﺎﻭﻣﺖ ﻧﺎﭘ&#= 65196;ﻳﺮ ﻣﻴﺸﻮﺩ. ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﻳﻦ ﻓ&= #64401;ﺮ ﻭ(ﺣﺪﻳث ﻧﻔس )ﻭﺳﻮﺍﺳﻰ ﺧﻮﺩ = ﻣﻴﮕﺮﺩﺩ ﻭ ﺣﺘﻰ ﺧﻮﺩ ﻧﻴﺰ ﺁﻧﺮﺍ ﻣﺮﺽ ﻭ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻣﻴﺪﺍﻧﺪ. ﻓﮑﺮ = ﻭﺳﻮﺍس ﺩﺯﺩﮐﻰ ﺑﻮﺟﺪﺍﻥ ﻭ ﺷﻌﻮﺭ ﺁﮔﺎﻩ ﺷﺨﺺ ﻣﻴﺮﺳﺪ. ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻴﻮ ﻫﻤﻪ ﮔﻨﺎﻫﺎﻥ &= #64344;ﻴﺸﻴﻦ ﺁﻧﺎﻥ'ﺑﺼﻮﺭﺕ ﻋﺎﺩﺕ ﻣﺎﻧﻨﺪﻯ ﺩﺭ ﺫﻫﻨﺸﺎﻥ ﺧﻄﻮﺭ ﻣﻴﮑﻨﺪ. = ﻭﻟﻰ ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﻭ ﺑﺨﺸﻮﺩﻩ ﺧﺪﺍﻭﻧﺪ ﺷﺪﻩ ﺳﻌﻰ ﺩﺍﺭﻧﺪ ﺗﻔﺴﻴﺮ ﮔﻨﺎﻫﺎﻥ ﻭ ﺧﻄ&= #65166;ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺗﻌﻘّﻞ ﻧﻤﺎﻳﺪ. ﭘﺶ ﺍﺳ= ﺘﻐﻔﺎﺭ ﺩﺍﺋﻢ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﺑﺎ ﺍﻳﻨﮑﻪ ﺑﺪﺭﺟﻪ ﻣﻌﺼﻮﻣﻴّﺖ ﺭﺳﻴﺪﻩ'ﮐﻪ ﺑﺘ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩﺍﻧﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺭﻭﺯﻯ ﺻﺪ ﺑﺎﺭ ﺍﺳﺘﻐﻔﺎﺭ ﺩﺍﺭﻡ. ﭼﻪ ﺑﺮﺍﻯ ﮔﺬﺷﺘﻪ ﺧﻮﺩ'ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﮐﻨﻮ&#= 65255;ﻰ ﺧﻮﺩ. ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣﺎﻧﻊ ﻧﺠﺎﺕ ﺍﻭ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺗ&#= 65166; ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ. = ﭘس ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺧﻮﺩ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﮐﻪ ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ'ﻭ ﺑﺎ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﮐﻤﻚ ﺑﺘﻮﻓﻴﻖ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺍﻭ'ﻳﺎ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻭﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺍﻳﻦ ﻭﺳﻮﺍس ﻓﮑﺮﻯ ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎ&#= 65197; ﺭﻭﺍﻧﻰ ﺭﺍ' ﺗﺤﺮﻳﻚ ﺑﺎﻋﻤﺎﻝ ﻧﺎﻣﻄﻠﻮﺏ ﺧﻮ&#= 65193;ﺵ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺳ&= #65262;ﺍﺳﻬﺎ ﮔﺎﻫﻰ ﺩﻓﻊ ﮐﻨﻨﺪﻩ ﻭﻳﺎ ﺍﺯ ﺗﺮس ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﺩﺭ ﻣﺮﺍﻗﺒﻪ ﺍﻓﮑﺎﺭ ﻭ ﺍﺣﻮﺍﻝ ﺧﻮﺩ'ﻭﮐﻤﻚ ﺍﻟﻬﺎﻣﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ 'ﻳﺘﻮﺍﻥ ﺁﻧﺮﺍ ﻭﺳﻮﺍس ﻣﻘﺪس = 5193;ﺍﻧﺴﺖ. ﮐﻪ ﺑﺎ ﻭﺳﻮﺍس ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺩﺭ ﻫﺮ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎﺷﺪ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﭼﻪ ﺭﺳﺪ ﺑﻮﺳﻮﺍس ﺑﻴﻤ= 5166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ. ﻭﺳﻮﺍ&= #65203;ﻬﺎﻯ ﻓﮑﺮﻯ ﮐﻪ ﻧﻤﻰ ﮔﺬﺍﺭﺩ ﺷﺨﺺ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ ﺷﺪﻳﺪ'ﺩﺳﺖ ﺍﺯ ﺟﺴﺘﺠﻮﻯ ﭼﻴﺰﻯ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻭﻧﺎ ﺑﻬﻨﮕﺎﻡ ﺑﺮﺩﺍﺭﺩ. ﺍﻳﻦ ﻭﺳﻮﺍس ﺑﺎ ﺟﻨﻮﻥ ﺷﮑّﺎﮐﻴّﺖ ﻧﺰﺩﻳﻚ ﺍﺳﺖ. ﮐ= ﻪ ﻓﻠﺎﺳﻔﻪ ﻭ ﻭﺍﺳﻮﺍﺳﻬﺎﻯ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺣﺘﻰ ﺑﺪﺍﺩﻩ ﻫﺎﻯ ﺣﺴّﻰ ﺧﺎﺭﺟﻰ ﮐﻤﺘﺮ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺑ&= #65220;ﻮﺭﻳﮑﻪ ﺷﻚ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺁﻳﺎ ﺧﻮﺩﺷﺎﻥ &= #65261;ﺍﻗﻌﺎ ﭼﻨﻴﻦ ﮐﺎﺭ ﺑﺪﻯ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺭﺍ ﮐﺮﺩﻩ ﻳﺎ ﻧﮑﺮﺩﻩﺍﻧﺪ. ﺍ&= #65235;ﮑﺎﺭ ثاﺑﺖ ﺗﺤﺮﻳﮑﻰ'ﻋﻠﺎ&#= 65261;ﻩ ﺑﺮ ﺍﺭﺍﺩﻩ ﻣﻨﻔﻰ ﺷﺨﺺ'ﺍﺯ ﺍﺭﺍﺩﻩ ﺍﻧﮕﻠﻰ ﺧﻮﺩ ﻣﺘﺎﺑﻌﺖ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﻄﻮﺭ ﺧﻮﺩﮐﺎﺭ ﺑﺴﻮﻯ ﺍﻋﻤﺎﻟﻰ ﮐﻪ ﮐﺮﺩﻩ ﺷﺨﺺ ﻣﻮ&= #65197;ﺩ ﻋﻠﺎﻗﻪ ﺍﻭ ﺍﺳﺖ ﮐﺸﻴﺪﻩﻣﻴﺸﻮ= 5193;. ﮐﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺬﻫﺒﻰ ﺍﺯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﮐ= ﻪ ﺣﺘﻰ ﺧﻴﺎﻧﺖ ﺭﺍ ﻭﺍﺟﺐ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﮔﺮﭼﻪ ﺩﺭ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﺎﺭﻩ ﺣﻠﻮﻝ ﺭﻭﺡ ﻣﺰﺍﺣﻢ ﻧﻴﺰ ﺑﺎﺷﺪ'ﮐﻪ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺷﺨﺺ ﻧﺎﻣﺸﺨّ= 5210; ﻧﻬﻔﺘﻪ ﺍﺳﺖ. ﺍ= ﻓﮑﺎﺭ ﺗﺤﺮﻳﮑﻰ ﺳﺮﺍﺳﺮ ﻋﻠﻴﻞ ﻭﻣﻨﺤﺮﻑ ﮐﻨﻨﺪﻩ ﻫﺴﺘﻨ&#= 65194;. ﮐﻪ ﺷﺨﺺ ﻋﻠﻰ ﺭﻏﻢ ﻣﺨﺎﻟﻔﺖ ﺧﻮﺩ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﺁﻥ ﺑ&= #65194;ﻯ ﻫﺎ ﻣﻴﺮﻭﺩ. ﻭ ﭼﻨﺎﻥ ﻣﻴﺸﻮﺩ ﮐﻪ ﮐﻨﺘﺮﻝ ﻧﻔس ﺑﮑﻠّﻰ ﻏﺎﻳﺐ'ﻭﻣﺎﻧﻨ&#= 65194; ﺟﻨﻮﻥ ﺩﺯﺩﻯ ﻳﺎ ﺟﻨﻮﻥ ﺧﺮﺍﺑﮑﺎﺭﻯ ﻭ ﺁﺗﺶ ﺳﻮﺯﻯ ﺑﺂ&= #65175;ﺶ ﺍﻓﺮﻭﺯﻯ ﻣﻴﭙﺮﺩﺍﺯﺩ. ﮔ&= #65262;ﺋﻰ ﻟﺬﺕ ﺗﻤﺎﺷﺎﻯ ﺷﻌﻠﻪﻫﺎ ﻣﻴﮕﺮﺩﻧﺪ'ﮐﻪ ﻧﺮﻭﻥ ﺩﺭ ﺗﻤﺎﺷﺎﻯ ﺳﻮﺧﺘﻦ ﺷﻬﺮ ﺭﻡ ﺩﺍﺷﺖ. ﻭ ﻳﺎ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍ'ﻭ ﺑﻘﺼﺪ ﮐﺴﺐ ﺭﺿﺎﻯ ﺧﺪﺍ'ﺑﺪﺳﺖ ﺧﻮ&= #65193; ﺳﺮ ﻣﻴﺒﺮﻧﺪ. ﻭ ﺗﻤﺎﺷﺎ ﮔﺮ ﮐﺸﺘﻪ ﺷﺪﮔﺎﻥ ﻣﺨﺎﻟﻒﺧﻮﺩ ﮔﺮﻭﻩ ﮔﺮﻭﻩ ﻣ&= #65198;ﺍﺳﻢ ﺍﻋﺪﺍﻡ ﻫﺎ ﺭﺍ ﺷﺨﺼﺎ ﺗﻤﺎﺷﺎ ﮔﺮ ﻣﻴﺒﺎﺷﺪ ﻭ ﺑﺮﺍﻯ ﮐﺸﺘﻦ ﭼﻨﺪﻳﻦ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻫﺰﺍﺭ' ﺑﺎ ﺗﻮﺟﻴﻬﺎﺕ ﻭ ﺍﻟﻠﻪ ﺃﮐﺒﺮ ﮔﻮﻳﺎﻥ ﺩﺍﺭﺩ. = ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻧﻬﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻩ'ﻭ ﻫﺪ&= #65233; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺩﺍﺋﻢ ﺁﻧﺎﻥ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻟﻰ ﻗﻀﺎﺕ ﺷﺮﻉ ﺗﺼﻮﺭ ﺩﺍﺭﻧﺪ'ﺍﮔﺮ ﺣﮑﻢ ﺍﻋﺪﺍﻡ ﻧ&= #65194;ﻫﻨﺪ'ﻭﻟﻮ ﺍﻭﻟﺎﺩ ﺧﻮﺩﺷﺎﻥ ﺑﺎﺷ&#= 65256;ﺪ' ﮐﻪ ﺑﺎ ﺍﻭﻟﻴﻦ ﺩﻟﺎﺋﻞ ﮐﻔﺮ ﺁﻧﺎﻥ'ﺣﮑﻢ ﻭﻓ&= #65176;ﻮﺍﻯ ﻣﺮﮒ ﻣﻴﺪﻫﻨﺪ. = ﻭ ﺍﻟّﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻭﺭﺍ ﺑﺠﻬﻨّﻢ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>ﻣﻴﺒﺮﺩ. &= #64344;س ﻗﺮﺑﺎﻧﻴﺎﻥ ﺭﺍ ﺑﺠﻬﻨﻢ ﻣی &= #65236;ﺮﺳﺘﺪ'ﮐﻪ ﺧﻮﺩ ﺑﺠﻬﻨّﻢ ﻧﺮﻭﻧﺪ ﺑﻌﮑس ﺁﻥ ﺩﻋﺎﻯ ﺩﺭﻭ&= #65267;ﺸﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻴﮕﻔﺖ ﺧﺪﺍﻳﺎ ﺑﺎﻧﺪﺍﺯﻩ ﻣﺤﮑﻮﻣﻴّﺖ ﺗﻤﺎﻡ ﺟﻬﻨّﻤﻴﺎﻥ'ﺣ= 5166;ﺿﺮ ﺍﺳﺖ ﺧﻮﺩ ﺑﺠﻬﻨّﻢ ﺑﺮﻭﺩ'ﺗﺎ ﺁﻧﺎﻥ ﺷﺎﻳﺪ ﺑﻬﺸﺘﻰ ﺷﻮﻧﺪ. = ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺨﺸﻨﺪﻩ'ﺩﻋﺎ&#= 65263; ﺩﺭﻭﻳﺶ ﺭﺍ ﻣﻰ ﭘﺬﻳﺮﺩ'ﻭﺟﻬﻨ&#= 1617;ﻤﻴﺎﻥ ﺭﺍ ﺑﺪﺭﺟﺎﺗﻰ ﻫﺪﺍﻳﺖ ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺪﻫﺪ'ﻭﺧﻮﺩ ﺩﺭﻭﻳﺶ ﺭﺍ ﻧﻴﺰ ﺑﻬﺸﺖ ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴﺪﻫﺪ'ﮐﻪ ﺑﺎﻭﺝ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﻋ&= #65208;ﻖ ﺑﺎﻧﺴﺎﻧﻴّﺖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﻭﺳﻮﺍﺳﻬﺎﻯ ﺩﻓﻊ ﮐﻨﻨﺪﻩ ﻭ ﺗﺮﺳﻬﺎ' ﺣﺎﻟﺖ ﺑﺮﺯﺧﻰ ﺑﻴﻦ ﺑﻴﻤﺎﺭﺍﻥ ﻭﺳﻮﺍﺳﻰ ﻭ ﺍﻓﮑﺎﺭ ثاﺑﺖ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﺯ ﺗﺮس ﺍﻋﻤﺎﻝ ﻣﻬﻤﻰ ﺭﺍ ﻣﻨﺎﺳﺐ ﻧﻤﻴﺪﺍﻧﻨﺪ'ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺭﻫﺎ = ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺭﺍﺑﻄﻪ ﺍﻳﻦ ﻭﺳﻮﺍﺳﻬﺎﻯ ﻓﮑﺮﻯ ﺑﺎ ﺑﻴﻤﺎﺭﻯ ﻫﺎﻯ ﺍﺭﺍﺩﻩ ﭼﻴﺴﺖ؟ﻣﺤﻘّʌ= 40;ﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ ﺑﺎ ﻓﮑﺮ ثاﺑﺖ ﻣﺒﺎﺭﺯﻩ ﻣﻴﺸﻮﺩ ﻭﻟﻰ ﺑﺎ ﺍﺭﺍﺩﻩ ﻫﺎ&= #65263; ﺿﻌﻴﻒﺍﺳﺖ'ﻳﺎ ﻓﮑﺮ ﺍﻧﮕﻠﻰ ﻗﻮﻯ ﺗﺮ'ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺗﻘﻮﻳﺖ ﻓﮑﺮ ﺍﻧﮕﻠﻰ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺁﺩﻡ ﮐﺸﺎﻥ ﻭﭼﻤﺎﻗﺪﺍﺭﺍ= 5253; ﺭﻫﺒﺮﺍﻥ ﺍﺟﺘﻤﺎﻋﻰ ﻳﺎ ﺩﻳﻨﻰ'ﻭﺣﺘﻰ ﺣﺰﺑﻰ ﻭ ﻓﻠﺴﻔﻰ ﺑﻔﮑﺮ &= #64344;ﻴﺮﻭﺍﻥ ﻣﻴﺮﺳﺪ' ﻭﺗﻘﻮﻳﺖ ﻭ ث باﺕ ﻭ ﺣﻖ ﺟﻠﻮﻩ ﻣﻴﮑﻨﺪ. = ﺩﺭ ﺣﻘﻴﻘﺖ ﺭﺍﺑﻄﻪ ﺷﺨﺼﻴّﺖ ﻫﺮﮐ= 587; ﺑﺎ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻳﺎ ﺍﺭﺍﺩﻩ ﻭﻯ ﺷﺪﻳﺪ ﺍﺳﺖ.= ﻭ ﺗﻤﺎﻡ ﺑﻴﻤﺎﺭ&#= 1740; هاﻯ ﺭﻭﺣﻰ ﻧﻔ= 587; ﺁﻟﻮﺩﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'ﻧﺘﻴ&#= 65184;ﻪ ﻋﺪﻡ ﭘﻴﻮﺳﺘﮕﻰ ﻧﻔﺴﺎﻧﻴّﺎﺕ ﺍﻧﺴﺎﻧﻬﺎ' ﻭ ﻧ= ﺘﻴﺠﻪ ﺍﻧﺤﻄﺎﻁ ﺍﺭﺍﺩﻩ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻭ ﻳﺎ ﺗﻤﺎﻡ ﻫﺬﻳﺎﻧﻬﺎﻯ ﺟ&#= 65256;ﻮﻧﻰ ﺭﺍ ﺍﺯ ﮐﺎﺭﻫﺎﻯ ﻏﻴﺮ ﻋﺎﺩﻯ ﻭﻏﻴﺮ ﻣﻌﻘﻮﻝ ﺣﺎﻓﻈ&#= 65258; ﻭ ﺗﺤﻠﻴﻞ ﺁﻧﺎﻥ ﺑﺪﺍﻧﻴﻢ'ﮐﻪ ﻣﺎ ﺍﺯ ﺧﻴﺎﻧﺖ ﺣﺎﻓﻈﻪ ﻭ ﺗﺨﻴّﻞ ﻣﻴﮕﻮﺋﻴﻢ. ﻣﮕ&= #65198; ﮐﺴﻰ ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﺗﺨﻴّﻠﺎﺕ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮﻭﺣﺘﻰ ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺟ&#= 65262;ﺩ'ﻭﻟﻰ ﻣﻨﺘﻈﺮ ﻭﺟﻮﺩ ﺁﻧﻬﺎ ﺩﺭ ﺻﺤﻨﻪ ﻫﺎﻯ ﺷﻬ&= #65262;ﺩﻯ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ'ﻭﭼ&#= 65166;ﺭﻩ ﮐﺎﺭ ﺗﺨﻴّﻠﺎ= 5173; ﻏﻴﺮ ﺍﻟﻬﻰ'ﺗﻨﻬﺎ ﺗﺰﮐﻴﻪ ﻧﻔس</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 261;ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺑﺎ ﺗﻌﻠﻴﻤﺎﺕ ﺳﻠﻮﮐﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭﻫﻤﻪ ﺍﻧﻮﺍﻉ ﺟﻨﻮﻥ ﺭﺍ ﺩﺭ ﮐﺎﺭﺑﺮﺩ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﻗﺪﺭﺗﻬﺎ ﻣﻴﮕﻮﺋﻴﻢ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻣﻨﻔﻰ ﻧﻔﺴﺎﻧ&#= 65264; ﻭﻫﻮﺳﻨﺎﻙ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ. &= #65199;ﻳﺮﺍ ﻗﺪﺭﺕ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻧﺪﺍﺭﻧﺪ. ﻭﻧﻤ&= #65264; ﺗﻮﺍﻧﻨﺪ ﺗﻐﻴﻴﺮ ﺍﻓﮑﺎﺭﻯ ﻭﺍﻗﻮﺍﻝ ﻭ ﺍﻋ&= #65252;ﺎﻝ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨﺪ. ﮐﻪ ﻋﻤﻠﺎ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﮐﻨﺘﺮﻝ ﻗﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻘ&#= 65166;ﻡ ﺣﻴﻮﺍﻧﻰ ﻭ ﺃﻫﺮﻳﻤﻨﻰ ﺁﻧﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺗﻤﺎﻡ ﺍﻓﮑﺎﺭ ﻭﺍﻗﻮﺍﻝ ﻭﺍﻋﻤﺎﻝ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ' ﺣﺘﻰ ﺍﮔﺮ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻚ ﻭﻋﺎﻗﻞ ﺑﺎﺷﻨﺪ ﺭﻫﺒﺮ&#= 65263; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎﺳﻰ ﻭﺣﺰﺑﻰ ﻭﺩﻳﻨ&#= 65264; ﻭ ﻣﻌﺸﻮﻗﻪ ﻫﺎﻯ ﻟﺬﺕ ﺑﺨﺶ ﺟﻨﺴﻰ ﻳﺎ ﺟﺴﻤ&= #65264; ﻣﻴﻨﻤﺎﻳﻨﺪ. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﺮﺍﻯ(ﭘﺮﻭﺭﺵ ﺍﺭﺍﺩﻩ) ﺟﺰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍﻫﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻴﺴﺖ. ﮐ&= #65258; ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﺪﺍﻡ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﻣﺮﺍﻗ&= #65170;ﻪ ﺍﻓﮑﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ ﺧﻮﺩ ﻣ&= #65268;ﮑﻨﻨﺪ. ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻫﻔﺖ ﺳﺎﻟﻪ ﻳﺎ ﺑﻴﺸ&= #65176;ﺮ ﻭﮐﻤﺘﺮ'ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻭ ﺗﺠﺮﻳﺪ ﺍﺯ ﻋﺎﺩﺍﺕ ﻭ ﻋ= ﻘﺎﻳﺪ ﻭﻋﻘﺪﻩ ﻫﺎ ﻭﻫﻮﺳﻬﺎﻯ ﺷﺪﻳﺪ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺑ&= #65240;ﻮﻝ ﻣﻮﻟﺎ ﻋلیّ ﺒﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ ﻭ ﺭﺿﺎﻯ ﺍﻭ' ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻧﻔس ﻭﺭﻭﺍﻥ ﺗﻮ ﻣﻴﺨﻮﺍﻫﺪ'ﻫﺮ&#= 64380;ﻪ ﺯﻳﺒﺎ ﻭ ﻣﻌﻘﻮﻝ ﺑﺎﺷﺪ'ﺍﻧﺠﺎﻡ ﻧﺪﻫﻨﺪ ﮐﻪﻋﺒﺎﺩﺕﺧﺪ= 5165;ﻭﻧﺪ ﺑﻴﺸﺘﺮ ﻫﻤﻴﻦ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﻧﻴﺰ ﺑﻰ ﺁﺯﺍﺭﻯ به &#= 65194;ﻳﮕﺮﺍﻥ اﺳﺖ. ﻭﻟﻮ ﺩﺭ ﻇﺎﻫﺮ ﺧﺪﻣﺖ ﺑﺂﻧﺎﻥ ﺑﺎﺷﺪ. = ﺁﻧﮕﺎﻩ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺟزء ﮐ= 5262;ﭼﮑﻰ ﻭ ﭘﺎﻳﺎﻥﮐﺴﺐ ﺭﺿﺎﻯ ﺧﺪﺍ'ﺩﺭ ﺗﻮﻓﻴﻖ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ ﺁﺧﺮ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ'ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎﻥ ﺭﺍ(ﺃﻫﻞ ﮐﺘﺎﺏ ﻳﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ)ﻣﻴﺨﻮﺍ&#= 65255;ﺪ'ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺷﻰ ﺧ&= #65262;ﺩ ﺑﺨﻠﻖ'ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻨﺎﺳﺐ ﻫﻤﺎﻥ ﺳﻄﺢ ﻋﻘﻠﻰ ﻫﺴ&= #65176;ﻨﺪ. ﻫﻤﭽﻨﺎﻥ ﻋﻠﻰ ﺭﻏﻢ ﻧﺠﺎﺕ ﻣﺮﺣﻠﻪﺍﻯ ﺑﺎﺯ ﻣﺮﺍﻗﺒﻪ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﺭﺍ ﺩﺍﺭﻧﺪ ﻣﺤﻘّﻘﻴﻦ ﺭﻭﺍﻥ ﺷﻨﺎﺵ ﭘ&= #65198;ﻭﺭﺵ ﺍﺭﺍﺩﻩ ﺭﺍ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮﺩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>نو آموزشی ﻣﻴﮕﻮ= ﻳﻨﺪ ﻭ ﺗﻌﻠﻴﻢ ﻭ ﺁﻣ= ﻮﺯﺵ ﻋﻘﻠﻰ ﺗﺎﺯﻩ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ ﺷﺒﻴﻪ ﺭﻭﺷﻬﺎﻯ ﺗﻌﻠﻴﻢ ﻋﺎﺩﻯ ﺑﺮﺍﻯ ﺍﻃﻔﺎﻝ &= #65267;ﺎ ﻣﻌﺘﺎﺩﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﮐﺎﺭﻣﺎ ﺳﺎﺯ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺑﺮﺍﻯ ﺑﻴﻤﺎﺭﺍﻥ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺳﻄﺢ ﺍﻣﻮﺭ ﺃﻧﻮﺭﻣﺎﻝ ﺑﺴﻄﺢ ﻧﻮﺭﻣﺎ&#= 65245; ﻭﻋﻤﻮﻣﻰ ﻣﻴﺮﺳﺎﻧﻨﺪ'ﻭ&#= 65165;ﮔﺮ ﮐﻪ ﺑﺮﺳﺎﻧﻨﺪ ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﮐﻪ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ ﻧﻴﺰ ﺩﺭ ﻇﺎﻫﺮ ﻫﺴﺘﻨﺪ'ﺍﺯ ﺳﻄﺢ ﻧﻮﺭﻣﺎﻝ ﻋﻤﻮﻣﻰ ﺑﺴﻄﺢ ﺍﻳﺪﺁﻝ ﻭ ﮐﻤﺎﻝ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧﻨﺪ. ﺩ&= #65197; ﻭﺍﻗﻊ ﭘﺮﻭﺭﺵ ﺍﺭﺍﺩﻩ ﻫﺪﻑ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮﻙ ﻭﺭﺍﻫﻨﻤﺎﺋﻰ ﻫﺎ'ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ ﺧﻮﺩ'ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺩ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺗﺮﻙ ﺁثاﺭ ﻣﻮﺭﻭث®= 0; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﻨﺪ. ﻭ ﺑﺘﻮﺍﻧﺪ ﺳﺮﮐﻮﺑﻰ ﻫﻮﺳﻬﺎﻯ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪ. ﻳﻌﻨ&= #65264; ﻣﺎﻫﻴّﺖ ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﺩﺭﻭﻧﻰ ﺫﺍﺕ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ ﻧﻔﺶ ﺣﻴﻮﺍﻧﻰ'ﺷﺨﺺ ﺭﺍ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺪﻫﻨﺪ. ﮐﻪ ﺑﺎ ﻓﻬﻢ ﻣﻌﺎﻳﺐ ﻭ ﻣﻀﺮﺍﺕ ﻭ ﺧﻄﺮﺍﺕ ﺁﻳﻨﺪﻩ'ﻣﻌﺎﻳ&#= 65168; ﺧﻮﺩ ﺭﺍ ﺑﺘﻮﺍﻧﺪ ﺗﺮﻙ ﻧﻤﺎﻳﺪ ﮔﺮﭼﻪ ﺑﺎﺯ ﺗﻤﺮﻳﻦ ﻭﺗﮑﺮﺍﺭ ﺭؤﻳﺎﻫﺎ ﺗﺤﺖ ﺗﺄثیر ﺟﺰﺋﻰ ﻣﻌﺎﻳﺐ ﺑﺮ ﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﮐﺴﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﻰ ﺑﻴﻨﺪ'ﮐﻪ ﻣﺮﺍﺗﺐﺍﻟﻬﻰ &#= 65165;ﻭﺭﺍ ﺩﻋﻮﺕ ﺑﺒﺎﻟﺎ ﺭﻓﺘﻦ ﺍﺯ ﭼﻨﺪ ﭘﻠّﻪ ﻣﻴﮑﻨﻨ= 5194;. ﮐﻪ ﻭﺍﺭﺩ ﺑﻬﺸ&= #65174; ﺧﺪﺍﻭﻧﺪ ﺷﻮﻧﺪ. ﻭﻟﻰ ﺷﺨﺺ ﺩﺭ ﺭؤﻳﺎ'ﮐﻪ ﻳﮑﺼﺪ ﮐﻴﻠﻮ ﻃﻠﺎﻯ ﺧﻮﺩﺭﺍ ﻫﻤﺮﺍﻩ ﺩﺍﺭﺩ' ﻧﻤﻴﺘﻮﺍﻧﺪ ﺣ&#= 65176;ﻰ ﻳﻚ ﭘﻠّﻪ ﺭﺍ ﺑ&= #65166;ﻟﺎ ﺑﺮﻭﺩ. ﺁﻧﮕﺎﻩ ﻣﺘﻮﺟّﻪ ﺿﺮﺭ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻥ = ﺑﻬﺸﺖ ﻣﻴﺸﻮﺩ. ﻭ ﺍﻓﺴﻮس ﻣﻴﺨﻮ= 5197;ﺩ. ﻭ ﭘﻴﺮ ﺑﻮﻯ ﻣﻴﮕﻮﻳﺪ ﺍﮔﺮ ﻃﻠﺎﻫﺎ ﺭﺍ ﺯﻣﻴﻦ ﻣﻴﮕﺬﺍ&#= 65207;ﺘﻰ ﻣﻴﺘﻮﺍﻧﺴﺘﻰ ﺑﺎﻟﺎ ﺑﺮﻭﻯ. ﺁ= ﻧﮕﺎﻩ ﻧﻔﺮﺕ ﺍﺯ ﻃﻠﺎﻫﺎ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﻣﻮﺭﺩ ﻋﻠﺎﻗﻪ ﺷﺪﻳﺪ ﺭﻭﺍﻥ ﺷﺨﺺ ﺍﺳﺖ'ﺍﻣﮑﺎﻥ ﺗﺮﻙ ﺁﻧﻬﺎ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ. ﻭ ﻫﺮ ﻗﺪﻡ ﭘﻴﺸﺮﻓﺖ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ' ﺑﺮﺍﺑ&= #65198; ﻣﻴﻠﻴﻮﻧﻬﺎ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ثرﻭﺗﻬﺎ ﻭ ﻃﻠﺎﻫﺎ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﻧﺴﺖ. ﺯﻳﺮﺍ ﺑﻬﺸﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺳﺮﺍﺳﺮ ﺯﻣﻴﻦ ﻭﮐﻮﻫﻬﺎ ﻭ ﺧﺎﻙ ﺁﻥ ﺭﺍ ﻃﻠﺎ ﻭ ﺟﻮﺍﻫﺮ ﺧﻮﺍﻫﺪ ﺩﻳﺪ. ﮐ= ﻪ ﺻﺪ ﮐﻴﻠﻮ ﻃﻠﺎ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 65166; ﺁﻧﻬﺎ ﻧﻤﻴﺒﺎﺷﺪ. ﺁﻣ&= #65262;ﺯﺷﻬﺎﻯ ﻋﻠﻤﻰ ﻭﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺍﺧﻠﺎﻕ ﺟﻤﻌﻰ' ﺑﺮﺍﻯ ﺍﻃﻔﺎﻝ ﻭﺟﻮﺍﻧﺎﻥ ﻧﻴ&#= 64401;ﻮ ﻭﻟﺎﺯﻡ ﺍﺳﺖ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔﻰ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﺗﺎﺷﺎﻳ&= #65194; ﺑﺘﻮﺍﻧﻨﺪ ﺑﻤﺮﺍﺗﺐ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ ﻭﻋﻘﻞ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﭘ= س ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﭘس ﺍﺯ ﺫﮐﺮ ﺣﻘﺎﻳﻖ ﻋﺮﻓﺎ&#= 65255;ﻰ'ﻭﮐﺴﺐ ﺗﺄﻳﻴﺪ ﺷﻨﻮﻧﺪﻩ ﺧﻮﺩ'ﺑﺎﻳﺪ ﺑﺎ = ﺻﺒﻮﺭﻯ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ'ﭼﻮﻥ ﺗﺮﻙ ﺣﺎﻝ ﻭﻫﺮ = ﺁﻧﭽﻪ ﻫﻮﺵ ﻟﺬﺕ ﺑﺨﺶ ﺑﺮﺍﻯ ﺍﻭ ﺩﺍﺭ&= #65193;'ﺑﺎ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 191;ﻮﻳﺸﺘﻦ ﻭ ﻣﺮﺍﻗﺒﻪ ﺍﻓﮑﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺧﻮﺩ'ﮐﻤﻚ ﺑﺘﺨ&= #65248;ﻴﻪ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍﺕ ﻋﻘﺪﻩﺍﻯ ﻭ ﻋﻘﺎﻳﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ. ﺗﺎ ﺍﻣﮑﺎﻥ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﻣﻴﺴّﺮ ﮔﺮﺩﺩ. &= #64400;ﻪ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺁﻣﻮﺧﺖ. ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻟﻬﻰ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﺁﻧﮕﺎﻩ ﺷﺎﻧس ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩﻯ ﺭﺍ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ ﮐﻪ ﻣﻬﻤﺘﺮ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﺗ= ﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺶ ﺍﺯ ﻣﺮﮒ ﺗﻮﻟﺪ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﭘﻴﺪﺍ ﮐﻨﺪ. ﺩﺭ ﺍﻳﻦ ﮐﺮﻩ ﺯﻣﻴﻦ ﺧﺎﮐﻰ'ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﮐﻪ ﺧﺒﺮﻯ ﺍﺯ ﺍ= ﻣﮑﺎﻥ ﺣﻴﺎﺕ ﻭﻧﻮﻉ ﺣ&= #65268;ﺎﺗﻬﺎ ﻭ ﺯﻧﺪﮔﻰ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﺪﺍﺭﻳﻢ. ﮐﻪﺭ&= #65261;ﺡ ﺑﺮﺍﻯ ﺳﻔﺮ ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﺴﺎﻓﺖ ﻭ ﺳﺮﻋﺖ ﻧﻤﻰ ﺷ= ﻨﺎﺳﺪ. ﺩﺭ ﻟﺤﻈﻪﺍﻯ ﻣﺴﺎﻓﺘﻬﺎ ﻃﻰ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﮔﻮﻳﺎ ﻓﺮﺷﺘﮕﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ. ﻭ= (ﻃﻰّ ﺍﻟﺄﺭﺽ) ﻣﻴﮑﻨﻨﺪ. ﻭﺩﺭ ﻟﺤﻈﻪﺍﻯ ﺑﻨﻘﻄﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻬﺎﻥ ﻳﺎ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺭﻧﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﭘﺮﻭﺭﺵ ﺍﻃﻔﺎﻝ ﻭ ﺟﻮﺍﻧﺎﻥ ﺑﺮﺍﻯ ﺁﻣﺎﺩﮔﻰ ﮐﺴﺐ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻃﺒﻴﻌﻰ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺗﺎ ﺷﺎﻳﺪ ﺑﻘﻬﻘﺮ&#= 65165;ﻯ ﺍﺧﻠﺎﻗﻰ ﻭ ﺭﻓﺘﺎﺭﻯ ﻧﺮﻭﻧﺪ'ﻭ ﺍﻣﻴ&= #65194; ﺭﺳﻴﺪﻥ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﺑﻌﻘﻞ ﻟﻮﺍﻣﻪ ﻧﻘّﺎ= 5193; ﺧﻮﻳﺸﺘﻦ'ﺗﺎﺑ&#= 65176;ﻮﺍﻧﺪ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ. = ﮐﻪ ﻋﺮﻓﺎﻥ ﻧﻈﺮﻯ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺳﻠﻮﮐﻰ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳﺪ ﺟﻮﺍﻥ ﺑﺎﻟﻎ ﺑﻌﺮﻓﺎﻥ'ﻭ ﺣﮑﻤﺖ ﻋﻤﻠﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﻭ ﺍﻫﻤﻴّﺖ ﻓﻄﺮﻯ ﻭﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﺗﺎ ﺑﺎ ﮐﻤﻚ ﻭ ﻣﺸﻴّﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺻﺒﻮﺭﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ'ﺑﺘﺠﻠّﻴﺎʋ= 73; ﺍﻟﻬﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺑﻬﺮ ﺳﻄﺢ ﺷﻬﻮﺩﻯ' ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﮔﺮﺩﻧﺪ. ﭘﺶ ﺗﻬﻴّﻪ ﻣﺤﻴﻂ ﺯﻳﺴﺖ'ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ ﺍﺧﻠﺎﻗﻰ ﻭ ﺍﻟﻬﻰ ﻭﻟﻰ ﻏﻴﺮ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ'ﺩﺭ ﻫﺮ ﺩﻳﻦ ﻏﻴﺮﺳﻠﻮ&#= 64400;ﻰ ﺑﺮﺳﻨﺪ. ﻭﺍﮔﺮ = ﺑﻴﻤﺎﺭﻯ ﻋﻀﻮﻯ ﻳﺎ ﺳﺮﻧﻮﺷﺘﻰ ﺍﺯ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴﺶ ﺑﻴﺎﻳﺪ' ﺁﻧﮕﺎﻩ ﺍﺣﺘﻤﺎﻝ ﺑﻴﻤ&#= 65166;ﺭی هاﻯ ﺭﻭﺍﻧﻰ ﮐﻤﺘﺮ ﻭ ﺷﺎﻧس ﻫﺪﺍﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﮔﺮﭼﻪ ﺑﺮﺧﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻫﺪﺍﻳﺖ ﺷﺪﻩ'ﺑ&= #65166;ﻳﺪ ﺩﺭ ﭼﻨﺪ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﺸﺮﻯ'ﻭ ﺩﺍﺷﺘﻦ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺗﺠﻠّﻴﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺑﺠﻬﺎﻥ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺑﺎﻟﺎﺗﺮﻳﻦ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺳﺮﻧ&#= 65262;ﺷﺘﻰ'ﺑﺘﺠﻠّʌ= 64; ﺷﺸﻢ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭ ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ ﺁﻧﮕﺎﻩ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ'&= #65261; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺩﺭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺭﺍ ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ &= #65261; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﺣﺘﻰ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭﻧﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ. = ﻭﻫﺮ</span><span dir=3DLTR></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 dir=3DLTR></span> </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'>A= 169;ﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ ﺍﻟﮕﻮﻯ ﻧﻮﻋﻰ ﺧﻮﺩ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ. ﺗﺎﺩ&= #65197; ﺃﺑﺪﻳّﺖ ﺑﺪﻳﺪﺍﺭ ﻧﻮﺭ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑﺮﺳﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﻣﺸﻴّﺖ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ)ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ'ﻭ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﺯ ﻣﻘﺎﻡ ﺍﻟﻠﻪ' ﻭﻇﺎﻳﻒ ﺍﻟﻮﻫﻴّﺖ ﺍﻳﻨﺎﻥ ﺑﺮﺍﻯ &= #65165;ﻓﺮﺍﺩ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯﻧﺪ. ﮐ&= #65258;ﮔﻮﺋﻰ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ' ﻫﺮ ﮐﺎﺭﻯ ﺭﺍ ﮐﻪ ﺍﺭﺍﺩﻩ ﮐﻨﺪ'ﺑﻮﺳﻴﻠﻪ ﻭﺳﺎﺋﻞ ﻣﺨﻠﻮﻕ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺠ&#= 65166;ﻡ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺍﮐﻨﻮﻥ ﺑﺮﺍﻯ ﻣﺎ ﺑﺎ ﺭﺏ ﺍﻟﻨﻮﻉ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ . ﻣﺤﻴﻂ ﺯﻧﺪﮔﻰ ﺧﺎﻧﻮﺍﺩﮔﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺍﻧﺴﺎﻥ ﺸﺮﺍﻳ&#= 65218; ﻣﻌﻨﻮﻯ ﺗﺮﺑﻴﺖ ﺫﻫﻨﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﻋﻘﻞ ﺟﻤﻌﻰ' ﺩﺭ ﺁﻣﻮﺯش هاﻯ ﺧﺎﻧﻮﺍﺩﮔﻰ ﻭ ﺩﺍﻧﺸﮕﺎﻫﻰ' ﻭ ﺗﺤﻮﻟﺎﺕ ﻋﻠﻤﻰ ﺯﻣﺎﻥ' ﻭ ﻣﻘﺎﻳﺴﻪ ﻧﻈﺮﻳّﺎﺕ ﻓﻠﺴﻔﻰ ﺩﻳﮕﺮ&#= 65165;ﻥ'ﺑﺘﻮﺍﻥ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ ﺭﻭﺍﻥﺮﺍ ﺁﻣﺎﺩﻩ ﮐﺮﺩ. ﮐ= ﻪ ﻗﺴﻤﺘﻰ ﺭﺍ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻥ ﻣﻴﮑﻨﻨﺪ'ﻭ ﻋﻤﻴﻘﺎ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ'ﻭﻟﺎﻳ&#= 65174; ﻭ ﻃﺮﻳﻘﺖ ﺳﻠﻮ&= #64400;ﻰ ﺩﺭ ﻫﺮﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎﻧﻪ ﻓﺮﺍﻫﻢ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮐﻪ ﺭﻭﺣﻰ ﺑﺘﻮ&= #65165;ﻧﺪ ﺑﻤﺮﺍﺗﺐ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﻭ ﻣﻘﺪس ﺷﺪﻩ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﻭ= ﻗﺘﻰ ﮐﻪ ﺑﺘﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻣﺨﺘﻠ&#= 65234; ﻣﺤﻴﻄﻰ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮﻯ ﻭﺭﻭﺍﻧﻰ ﻭ ﺍﻟﻬﻰ'ﺩﺭ ﻃﺮﻳﻘﺖ ﺑﺮﺍﻯ ﻫﺮ ﺭﻭﺡ'ﻓﻄﺮﺗﺎ ﻭﺗﺎ ﺃﺑﺪ ﺩﺳﺖ = ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﺭﻭﺡ ﺍﺳﺖ. ﺗﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺭﺳﻴﺪﻧﺪ'ﻃﻰ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺍﺭﺍﺩﻯ ﻭ ﺳﻠﻮﮐﻰ ﺑﺸﻬﻮﺩﻫﺎﻯ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﮐ= ﻪ ﻣﺪﺍﺭﻙ ﻗﺒﻮﻟ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺩﺭﻫ&#= 65198; ﻣﺮﺣﻠﻪ ﻣﻴﺒﺎﺷﺪ. ﺍﺭﺍ&= #65193;ﻩ ﻳﮑﻰ ﺍﺯ ﻫﻤﺎﻥ ﺍﻋﻤﺎﻝ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻂ ﻣﺎﺩﻯ'ﺑﺎﻳﺪ ﺳﺮﮐﻮﺏ ﻧﺸﻮﺩ. = ﮐﻪ ﺩﺭ ﺑﻰ ﺗﺮﺑﻴﺘﻰ ﻫﺮ ﻃﻔﻠﻰ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻣﻴﻨﻤﺎﻳﺪ' ﺗﺎ ﺩﺭ ﻣﺤﻴﻂ ﺗﺮﺑﻴﺖ ﺫﻫﻨﻰ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﮐ= ﻪ ﻣﻌﻨﻰ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻭﺃﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺑﺪﺍ&= #65255;ﺪ. ﻭ ﺃﺳﻴﺮ ﻣﻌﺎﻧﻰ ﻣﺎﺩﻯ ﻭ ﻇﺎﻫﺮﻯ ﮐﻠﻤﺎﺕ ﻧﺸﻮﺩ ﺣﺘﻰ ﺍﮔﺮ ﺍﺩﻳﺒﺎﻧﻪ ﻭ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮﺩﺩ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍﻥ ﺷﻨﺎس ﺩ&#= 65197; ﺑﻴﻤﺎﺭﺍﻥ ﺷﺪﻳﺪ ﺭﻭﺍﻧﻰ'&= #65261;ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗ&= #65198;ﺑﻴﺖ ﻭ ﭘﺮﻭﺭﺵ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣﺴﺘﻌﺪ ﻇﺎﻫﺮ&#= 65165; ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ'ﮐﻪ ﻣﺤﻴﻂ ﻣﻨﺎﺳﺐ ﻭ ﻃﺮﻳﻘﺖ ﺍﻟﻬ&= #65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﺍﺯ</span><sp= an dir=3DLTR></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 dir=3DLTR></span> </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'>@= 344;ﻴﺮ ﮐﺎﻣﻞ ﮐﻪ ﭘﺰﺷ&= #65242; ﺭﻭﺍﻧﻰ ﺧﺎﺹ ﻳ&= #65242; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﻣﻴﺮﺳﺪ. ﻭﻫﻤﻴ&= #65208;ﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭﺻﺒﻮﺭﻯ ﻭ ﻋﺸﻖ ﻭ ﺑﺎﻭﺭﻯ ﻭ ﻫﻤّﺖ ﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ ﺑﻨﻤﺎﻳﺪ'ﮐﻪ ﺍﺯ ﻣﺮﺣﻠﻪ ﺣﻴﻮﺍﻧﻴّﺖ ﺑﺸﺮﻯ ﺑﻤﺮﺣﻠﻪ ﺍﻟﻮﻫﻴّﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮﺳﺪ ﻭ ﺩﻳﺪﺍﺭ ﮐﻨﻨﺪﮔﺎﻥ ﺍﺯ &= #65211;ﺤﻨﻪ ﻫﺎﻯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ. ﺷﺮﺍﻳﻂ ﻏﺬﺍﺋ&#= 65264; ﻣﻨﺎﺳﺐ ﻭ ﺳﻠﺎ&= #65251;ﺘﻰ ﺟﺴﻢ ﺍﺯ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺑﻴﻤﺎﺭ ﮐﻨﻨﺪﻩ'ﻭ ﺗﻮﻓﻴﻘﺎﺕ ﺩﻓﻊ ﺗﻨﺒﻠﻰ ﻭﮐﻮﺗﺎﻩ ﺑﻴﻨﻰ'ﺑﮑﻤﻚ ﻭ&= #65165;ﻟﺪﻳﻦ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﻣﺪﺑّﺮ ﺗﻦ'ﺁﻧﮕﺎﻩ ﺗﻌﺎﺩﻝ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻣﻨﺠﺮ ﺑﺘﻌﺎﺩﻝ ﺫﻫﻨ&#= 65264; ﻭﺭﻭﺍﻧﻰ ﻣﻴﺸﻮﺩ ﻭ ﺑﺎ ﻧﺼﺎﻳﺢ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﮑﻤﺎﻝ ﻣﻴﺴّﺮ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩﻯ' به عنوﺍﻥ ﺳﺎﻟک اﻟﻬﻰ ﻣﻴﺮﺳﺪ ﮐﻪ ﺍﮔﺮ ﺑﺸﻬﻮ&= #65193; ﻗﺎﺋﻢ ﻧﺮﺳﻴﺪ'ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻓﻮﺭﻯ ﺑﻌﺪﻯ'&= #65169;ﺠﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ ﻭﺑﺎ ﺗﺠﺪﻳﺪ ﭘ&= #65256;ﺞ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65251;ﻴﺮﺳﺪ. ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65251;ﻘﺪﻣﺎﺗﻰ ﺭﺍ ﮐﻪ ﺍﺳﺎﻣﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺩﺍﺭﻧﺪ'ﻟﺎﺯﻣ&#= 65258; ﺭﺳﻴﺪﻥ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ. ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻧﻴﺎﺯ ﺑﺄﻣﻨﻴّﺖ ﻣﺤﻴﻄﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﺳﻠﺎﻣﺘﻰ ﺑﺪﻧﻰ'ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ ﺁﻣﻮﺯﺵ ﻋﺸﻖ ﻭﺭﺯﻯ'ﺗﺎ ﺑﻌﺸﻖ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺮﺳﻨﺪ. ﻭﻫﺮﮔ&= #65200; ﺍﻣﻴﺪ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺭﻫﺎ ﻧﮑﻨﻨﺪ. ﻭﺗﻨﻬ&= #65166; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮ&#= 64400;ﻰ'ﻭ ﭘﻴﻤﺎﻥ ﺑﺎ ﻭﻟیّ اﻟﻬﻰ' ﺗﻤﺎﻡ ﮐﻤﺎﻟﺎﺕ ﭘﻴﺎ&#= 65251;ﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﮔﺬﺷﺘﻪ'ﺁﺩﻡ ﮐﻴﻮﻣﺮث ﻭ ﻣﻴﺘﺮﺍﻯ ﻧﻮﺡ ﻭﺑﻮﺩﺍ ﻭ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﺭﺍ ﮐﻪ = ﺗﺠﺪﻳﺪ ﻧﻤﻮﺩﻧﺪ'ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴﺪ. ﻭﺍﻳﻦ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﺍﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺪ&= #65255;ﺒﺎﻝ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻫﻤﻪ ﻣﺬﺍﻫﺐ ﻭﺍﺩﻳﺎﻥ ﻧﺮﻓﺖ. ﺗﺎ ﭘﺎﮐﺮﻭﺍﻥ ﻭﻣﺴﻴﺤﺎ ﻧﻔس ﺷﺪ'ﻭﻧﻤﺎﻳﻨﺪ&#= 64404;ﻰ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﮔﺮﺩﻳﺪ. ﭼ= ﻮﻥ ﺷﻬﻮﺩ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻫﻔﺘﻢ ﻋﺮﺷﻰ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺘﻨﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺑﻘﻮﻝ ﮊﻳﻠﺒﺮ ﺭﺍﺑﻴﻦ ﻃﻔﻞ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﺪﺭﺕ' ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﺳﺮ ﭘﻴﭽ&= #65264; ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﭼﻨﺎﻥ ﻗﺪﺭﺗﻰ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﻭﻣﻴﺨﻮﺍﻫﺪ' ﺁ&= #65255;ﺮﺍ ﻧﻴﺰ ﺩﺭ ﺧﻮﺩ ﺗﻘﻠﻴﺪ ﻧﻤﺎﻳ&#= 65194;. ﻭﺍﻣﻮﺭ ﺧﻮﺩﺭﺍ ﻣﻨﻈّﻢ ﻭ ﻫﺪﻓﺪﺍﺭ ﻧﻤﺎﻳﺪ. ﻭﻣﻌﺎ&= #65255;ﻰ ﻫﻴﺠﺎﻧﺎﺕ ﻧﺎﺩﺭﺳﺖ ﺭﺍﺑﻔﻬﻤﺪ' ﻭﺷﺨﺼﺎ ﺑﺒﻴﻨ&#= 65194; ﻭﺍﺭﺯﻳﺎﺑﻰ ﮐﻨﺪ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﺧﻮ= ﺩﺵ ﭼﻨﻴﻦ ﻫﻴﺠﺎﻧﺎﺕ ﻭ ﺑ&= #65264; ﻧﻈﻤﻰ ﺭﻓﺘﺎﺭﻯ ﻭﮔﻔﺘﺎﺭﻯ ﻭ ﭘﻨﺪﺍﺭﻯ ﭘﻴﺪﺍ ﺷﻮﺩ. ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻋﻘﻠﻰ ﺭﺍ ﺑﺎ ﻣﻌﻴﺎﺭﻫﺎ ﻭﭘ&#= 65198;ﻧﺴﻴﭗ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭﺗﻌﺎﻟﻰ ﺑﺨﺶ ﺩﻧﺒﺎﻝ ﮐﻨﺪ. ﻭ= ﻧﻪ ﺑﺎ ﺩﻟﺎﺋﻠﻰ ﮐﻪ ﻣﻮﻗﺘﺎ ﺣﻘّﺎﻧﻴّﺖ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﺑﻠﮑﻪ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺣﻘﻴﻘﺖ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻮﻋﻰ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ. = ﻭﺍﺯ ﺟﻤﻠﻪ ﺗﻤﺮﻳﻦ ﺍﺭﺍﺩﻩ ﺑﺎ ﮐﻤﻚ ﻫﻤﺎﻥ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺍﻭﻟﻴّﻪ ﻭ ﻓﻄﺮﻯ ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍﺭﻧﺪ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻫﺮﻳﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣﻮﺭﺩ ﺩ&= #65203;ﺘﻮﺭ ﭘﻴﺮ ﺭﺍ ﺑﺎﺭﻫﺎ ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ'ﺗﺎ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺷﻮﺩ ﻭﺍﻟّﺎ ﺗﻤﺮﻳ= 5254; ﺍﺭﺍﺩﻩﻫﺎﻯ ﻏ&#= 65268;ﺮ ﻣثبت ﻭﻧﺎ ﺩﺭﺳﺖ ﺑﺮﺍﻯ ﺭﻭﺡ ﮐﺎﺭﻣﺎﺳﺎﺯ ﺍﺳﺖ'ﮐﻪ ﺷﻤﺸﻴﺮ ﺩﻭﻟﺒﻪ ﺗﻴﺰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮔﺮ ﺩﺳﺖ ﺯﻧﮕ&= #65264; ﻣﺴﺖ ﻗﺮﺍﺭ ﮔﻴ&= #65198;ﺩ'ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﺯﺧﻤﻰ ﻣﻴﮑﻨﺪ. ﻟﺬﺍ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻤﺮﻳﻦ ﺗﺮﻙ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻣﻨﻔﻰ ﻭﺑﺸﺮﻯ ﻭﻋﻘﻞ ﻣﺎﺩﻯ ﺍﺳﺖ. ﻭﺗﻤﺮﻳﻦ ﺁﻧﭽﻪ ﭘﻴﺮ ﺁﻣﻮﺯﺵ ﺻﻔﺎﺕ ﻣثبت ﻣﻴﺪﻫﺪ' ﺗﺎ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻣﻴﺴّﺮ ﺧﻮﺩ ﺑﺮﺳﺪ. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺗﻤﺮﻳﻦ ﺍﺭﺍﺩﻩ ﺑﺎ ﮐﻤﻚ ﺃﺻﻞ ﻣﻌﺮﻭﻑ (ﻫﻤﻪ ﻳﺎ ﻫﻴﭻ)ﻓﻴﺰﻳ&= #65262;ﻟﻮﺟﻰ ﺍﺳﺖ. ﮐﻪ ﺍﺳﺎس = ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﺮ&= #65169;ﻴﺎﻥ ﺍﺭﺍﺩﻩ'ﺑﺎﻳﺪ &= #65191;ﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘﻪ ﺑﺎﺷﻨﺪ' ﮐﻪ ﺍﺭ= ﺍﺩﻩﺁﻧﻬﺎ ﺷﺒﺎﻫﺘﻰ ﺑﺎﺭﺍﺩﻩ ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍﺭﺩ. ﻭﺳﺎﻟ&= #64401;ﺎﻥ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺍﺭﺍﺩﻩ ﻫﺎ ﻣﻴﺮﺳﻨﺪ. ﻭﻫﺮ ﻟﺤﻈﻪ ﻧﺘﺎﻳﺞ ﻣﺸﺒﺖ ﺍﺣﻮﺍﻟﻰ ﻭﻋﻘﻠﻰ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺍﺭﻧﺪ'ﻭﺍﻧﺒ&#= 65204;ﺎﻁ ﺧﺎﻃﺮ ﻣﻴﻴﺎﺑﻨﺪ. ﻭﺍ&= #65247;ّﺎ ﻫﺮ ﮐﻮﺷﺶ ﺩﺭ ﻣ= ﻌﻴﺎﺭﻫﺎﻯ ﻋﻠﻤﻰ</span><span dir=3DLTR></span><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 dir=3DLTR></span> </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'>ﻭ ﻓﻠﺴﻔﻰ ﻭ ﻣﺬﻫﺒﻰ'ﻋﻤﻠﺎ ﺧﻮﺩﻓﺮﻳﺒﻰ ﻭﺧﺴﺘﻪ ﮐﻨﻨﺪ&#= 65257; ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟی ﺴﻮﺩ ﻣﻮﻗﺖ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺭﺍ ﺩﺍﺭﺩ. ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ ﺍﺧﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﻠّﺘﻰ ﺑﻨﺤﻮﻯ ﻫﺴﺖ' ﺩﺭ ﺳﻠﻮﻙ ﻗﺎﺑ&= #65246; ﺗﺮﻙ ﻣﻴﺒﺎﺷﺪ' = ﮐﻪ ﺑﺎﺧﻠﺎﻕ ﺍﻟﻬﻰ ﭘﻴﺮ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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-spacerun:yes'> </sp= an>ﺩﺭ ﭘﺎﻳﺎﻥ ﺑﺎ ﭘﻮﺯﺵ ﺍﺯ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮﺍﻣﻰ'ﮐﻪ ﺗﺎ ﺍﻳﻦ ﻗﺴﻤﺖ ﮔﺰﺍﺭﺵ ﻣﺎ'ﺩﺭ ﺑﺎﺭﻩ ﺍﺭﺍﺩﻩ ﻭ ﻧﻘﺶ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺻﺒﻮﺭﻯ ﺑﺨﺮﺝ ﺩﺍﺩ. ﻧﺎ= ﭼﺎﺭﻡ ﭼﻨﻴﻦ ﺗﻔﺼﻴﻠﻰ ﺑﻨﻤﺎﻳﻢ. ﻭﺑﺮ&= #65165;ﻯ ﻫﺮ ﺳﻮﮊﻩ ﻭ ﺍﺻﻄﻠﺎﺡ ﻋﺮﻓﺎﻧﻰ ﭼﻨﻴﻦ ﺑﺎﻳﺪ ﮐﺮﺩ. ﮐﻪ ﺗﻤﺎﻡ= ﺟﻮﺍﻧﺐ ﺁﻧﺮﺍ ﺑﺮﺭﺳﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ. = ﻭﻟﻰ ﺗﻤﺎﻡ ﺁﻧﻬﺎ ﺗﻨﻬﺎ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 705; اﻟﻬﻰ ﺍﺳﺖ. ﻭ ﭘس ﺍﺯ ﺁﻥ ﺍﺯﺧﺪﺍﻭﻧﺪ ﭘﻴﺮ ﻣﺮﺑّﻰ ﺧﻮﺍﺳﺘﻦ'ﻭ ﻣﻨ&= #65188;ﺼﺮﺍ ﺑﺎﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ ﻭﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺑﺎ (ﺣﻀﺮﺕ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ) ﺣﺎﺿﺮ ﺩﺭ ﺫﻫﻦ ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍﻥ ﺑﭙﻴﺶ ﺭﻓﺖ. ﺍﻳ= ﻦ ﻧﻮﻳﺴﻨﺪ ﻣﻌﻤﻮﻟﺎ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﺗﺄﻣّﻠﺎﺕ ﻭ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻯ ﺧﻮﺩ ﻫﺮﭼﻪ ﺭﺍ ﻣﻔﻴﺪ ﺑﻴﺎﺑﻢ ﻳﺎﺩﺩﺍﺷﺖ ﻣﻴﮑﻨﻢ'ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﺷﺘﻦ ﺍﻳﻦ ﻣﻘﺎﻟﺎﺕ ﮐﻤﻚ ﺯﻳﺎﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺣﺎﻓﻈﻪ ﮐﺎﺭﺳﺎﺯ ﻧﻴﺴﺖ. ﺗﺎﺧﺪﺍ&= #65261;ﻧﺪ ﻫﺮ ﻣﺘﻔﮑّﺮ ﻭﻧﻮﻳﺴﻨﺪﻩ ﺭﺍ ﭼﮕﻮﻧﻪ ﺍﻟ&= #65260;ﺎﻡ ﺑﺪﻫﺪ' ﻭ ﻫﺪﺍﻳﺖ ﺩﺭﺳﺖ ﺑﺴﻮﻯ ﺩﺭﻙ ﺩﺭ&= #65203;ﺖ ﻣﻮﺿﻮﻋﺎﺕ ﻋﺮ&#= 65235;ﺎﻧﻰ ﺑﺒﺮﺩ. ﮔﺮﭼﻪ ﺧ= ﻮﺍﻧﻨﺪﮔﺎﻥ ﻋﺎﻗﻞ ﺭﺍ ﺍﻳﻦ = ﺣﺮﻑ ﺑس ﺍﺳﺖ . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:right;direction:rtl;unic= ode-bidi: embed'><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-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></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;mso-outline-leve= l:1; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><o:p> </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;mso-outline-leve= l:1; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span></span>= <a name=3DM191><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'= >M191</span></a><span style=3D'mso-bookmark:M191'></span><span lang=3DFA style=3D'font-size:14.0p= t; mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;mso-outline-leve= l:1; direction:rtl;unicode-bidi:embed'><span dir=3DLTR style=3D'font-size:14.0pt; mso-bidi-language:FA'><o:p> </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;mso-outline-leve= l:1; direction:rtl;unicode-bidi:embed'><b><span lang=3DFA style=3D'font-size:14.= 0pt; mso-bidi-language:FA'>مرگ وگورستان چگونه عاقبت= 40; است ؟ <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>این نو= ;یسنده فراوان در باره وظیفه سلوک الهی با اولیای الهی = 576;معرفی خداوند گفته است. ولی کسانی که سلو= 705; الهی نکنند پ= 587; از مرگ نوع بش&#= 1585;ی خود، عاقبتهای هو= 04;ناک مسخ حیوانی مجدد بجهان ر= 575; دارند. که گذش&#= 1578;ه های حیوانی خ= 608;د را تکرار مینمایند. ول= 740; سالکان وکام= 04;ان الهی پایان داده وظیفه ا= 604;هی خود، پس از مر&#= 1711; نوع بشری کنونی بهشته= 75;ی بسیار سعادتمندان = 7; نوع برتر فوق &#= 1576;شری را دارند. واگ&#= 1585; بشهود آخرقاﺌم نرس= 740;ده باشند، در فص= 604; نوع بشری بهت= 585;ی وبا کرامات بالفعل و بالقوٌه بهتری، چون ع= 602;ل واراده وصفا= 78; حیاتی بیشتری بجها= 06; تولد مجدد مییابند، تا شاید بشهود ت= 580;لٌی الهی قاﺌم و شایستگی نوع فوق بشری فرش= 578;ه گونه برسند. ک&#= 1607; تا أبد این پی&#= 1588;رفتهای نوعی و تجلٌیات الهی، وکسب صفات و(این همانی) مراتب الهی وشهودی ادامه خواهد داشت. ولو بقیمت تکرار کارماها و سقوط مقام ال= 607;ی روح انسان صورت گیرد. تا فرمان کن فیکون أزلی أبدی الهی بر= 575;ی هر روح بشری وحیوانی وگیاهی و موجودات ظاهرا جمادی صورت گیرد تا بخداوند الل= 07; أهورمزدا رب= 12; الاٌرباب رسید. که بازگ&#= 1588;ت همه ارواح می= 576;اشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>        &= nbsp; </span>مرگ قطعی برای هر روح فردی أصل موجودیّت انسان نیست . گ&= #1585;چه تن مادی نوعی با مرگ متلاش= 740; ویا در گوری خاک میشود. ور&#= 1608;ح با هربار ترک &#= 1589;ورت نوعی، بنحوی زندگی های مجدد دیگر را درجهان دارد. &#= 1608;انسان بشری که عاقل تر است، اگر سلوک الهی با هر شش ولایت ا&#= 1604;هی نوع بشری نکند، دوچار قهقراهای کارماﺌی نسخ ومسخ مجدد حقیر تر میگردد . تا باز بنوع بشر= 740; وهمین سلوک الهی تا شهود ششم نور قاﺌم &= #1585;وح القدس، ربٌ النوع بشری و &#= 1575;لگوی کمال نوعی میسٌر برای ن= 608;ع بشری برسد. که &= #1576;انواع فوق بشری فرش= 578;ه گونه و با هزاران براب= 85; عقل وکرامات دیگر برسد که باید برسد وخواهد رسید. &#= 1578;ن نوعی انسان و= 607;ر موجودی جای د= 601;ن وقبر موقٌت روح بنام زندگی میباش= 83;. و چون مرگ نوع&#= 1740; دست بدهد، رو= 581; بعوالم نادیده ملکو= 78;ی راه آینده خو= 583; را خوب تر یا بدتر در پیش م&#= 1740;گیرد. وتن نوعی متعفٌن و ذرٌات أتمی آ= 606; آزاد میگردن= 83;. وبرای دفع تع= 601;ٌن نتیجه متلاش= 40; شدن تن مادی است که آنرا د&#= 1601;ن زیر خاک میکن= 606;د. که (تن گور نوعی) میباشد. &= #1608;قبلا روح بارها مدفون تن بود= 607; است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>        &= nbsp; </span>مرگ نیز چون خواب است، که کسی لحظه مرگ را ن&#= 1605;یفهمد. ویا برای بعد &#= 1575;ز مرگ خبری ندا= 585;د. که اولیای الهی پایان داده هر هفت شهود میسٌر ن= 608;ع بشری، اطلاع= 75;تی از پس از مرگ تن و زنده بودن برای رو= 581; ،که همچنان زنده هست، الهامات لدن= 12;ی از مراتب اله= 740; خود دارند. زی&#= 1585;ا اولیا عملا ت= 575; هفت هزار سال با آینده های &#= 1606;یامده خود مسابقه گذارده اند. و&#= 1593;قل همان آینده ه= 575; را أکنون پید= 575; کرده اند. انس&#= 1575;ن خواب چون از خواب بیدار شود، گوﺌی تولد تازه ای یافته، که اگ= 585; وضع بهتر نوع= 740; داشته باشد خورسند است. و یا اگر از خواب مرگ در صورتهای نسخ ومسخ بیدار گردید، که آغاز غَم زند= 711;ی پر عذاب حیوا= 606;ی را دارد. تا دوباره وحتی صد باره در فراوان تولد= 75;ت در نردبان ان= 608;اع دارد ، تا باز بنوع بشری وهمین سلوک ا= 604;هی باید برسد. وب&#= 1575; شهود ششم نور قاﺌم روح القدس، ربٌ النوع بشری، = 705;ه با مرگ ارادی و زودرس قبل از مرگ، جان ب&#= 1588;ری را میدهد، که جانان نوع فو= 602; بشری را مییابد. آنگا= 607; هفت هزار سال بعدی برای انسان خواب ، گوﺌی لحظه ای گذشته است. ای&#= 1606; نویسنده تجربه این مراحل هفتگا= 06;ه سلوک ولایت م= 581;مدی را طیٌ کرده، &#= 1608;برای خواننده معنقد برسال= 78; محمد و مولی علیٌ، أعم از پیروا= 606; سنٌی یا شیعی مسلمان مینویسم. که اینک در این م&#= 1602;اله درباره مرگ و( گورستان تن) برای روح مطالبی دارم. &#= 1608;لی بیشتر استنا= 83; بگفته پیامب= 85; وامامان میک= 06;م. که تجارب خود= 585;ا میگفته اند. ک&#= 1607; شاید بدل خوا= 606;نده گرامی بنشین= 83;. ولی هرکس بای= 583; خود نیز تجرب= 607; سلوک، واین احوال قبل وبعد از مرگ سلوکی را آگا= 607;ی قبلی داشته باشد. که از مرگ و آینده ب&#= 1607;تر یا بدتر احتمالی خود نترسد. و غفلت از أمرالهی برای سلوک نک= 606;د . لذا احادیث پیامبر در ای= 606; باره را بقید شمار حدیث، بطور بسیار ف= 588;رده نقل میکنم. که خواننده میت= 08;اند أصل عربی ترج= 605;ه و تفسیرات بیشتری، از وبسایت این نویسنده دریافت کند. ت&#= 1575; خواننده سالهای دراز= 40; برای جمع آور= 740; آنها عمر نگذارد. که این نویسنده = 576;خاطر خدا میکوشم، پس جای اطمین= 575;ن خواننده میت= 08;اند باشد. روح موف&#= 1602; بشری در ولای= 578; ششم الهی مصطفوی محمد= 48; پس از مرگ قبل از مرگ وداشتن، پنج = 588;هود مقدماتی اول= 40; العزمهای پیش از محمد بمشیٌت و بدا= 740; الهی خود، از &#= 1582;واب مرگ سلوکی رؤیائی بیدا= 85; وروح او در همان تن بشری قبلی مجددا م= 583;فون میشود. که معادل مقام پ= 740;امبر اولی العزم خ= 608;د، برای چند سال= 705; احتمالی بمع= 85;فی خداوند، پیامبری و امامت میکند. &#= 1670;ون پیامهای اله= 40; دارد، و امٌی &#= 1575;وم کرده چون محم= 583; کامل شده میباشد. وتن ا&#= 1606;سان کامل قبر مجد= 583; روح او است. که = زیارت این روح برای سالکان در پیمان با این ولیّ الهی تا زنده باشد ، د&#= 1585; تن پیر کامل زنده دیدار مقام الهی حس= 740;نی پنج تن آل عبا را دارد. که هر سالک مراتب الهی آنان را در رؤیاهای خ= 608;د ملاقات مینم= 75;ید. که پیر کامل ح&#= 1587;ین و نیز امام زمان حَسنی سالک که زنده و انسانی مانند دیگر ا= 606;سانها است، که خودر= 575; معرفی نمیکن= 83;. ولی سرپرستی تمام ٣١٣ ولی= 612; حسینی زنده و= 604;ایت سلوکی محمدی = 605;یباشد وولایتهای د= 40;گر نیز اولیای زنده خود را دارند. و نیر شهودهای فاط= 05;ی ومرتضوی روح = 605;ولا، و شهود پنجم م&#= 1589;طفوی روح پیامبر، = 578;ا با مرگ قبل از مرگ بنور قاﺌ&#= 1605; روح القدس و پایان وظیفه = 587;لوک الهی نوع بشر= 740; رسید. و سالک شاهد شهود هفتم عرش رحمان پس از شهود قائم، برای (رِجعت حسینی) خود، بسته باراده ومشیٌت ویژه الهی، ازخوا= 76; مرگ بیدار، وبا شهود هفتم عر= 588; رحمان و هفت ش&#= 1607;ود قوس نزول، بعکس ترتیب شهودهای قوس = 589;عود، برای چند سال= 705; خود رسول با رسالت الهی م= 740;گردد. وخانه او خانقاه الهی = 608;ی گردیده، و نو= 585; صورت او قبله سالکان خود د= 585; حضور ذهنی سالکان خویش میگردد. که ( وسیله توسٌل) عبادی سالک ا= 587;ت. تا بقول پیام= 576;ر دعای کسی یا عبادتی بخدا= 08;ند برسد. والاٌ بصورت دعا کن= 606;ده بدون وسیله ا= 604;هی کوبیده میشو= 83;. زیرا شرک نمو= 583;ه و بدستور آخوند ابلیس= 40; مذهبی سنٌی یا شیعی عبادت نموده. &#= 1581;تی اگر آخوندها همان دستورا= 78; پیامبر بسالکان خودرا تقلید نماید، که کارساز پاکسازی روا= 06; قشری (متعبٌد) نیست. و عابد و&= #1605;وبد الهی، تنها باید آنچه ولیٌ الهی او &#= 1576;معرفی خداوند فرموده اجرا نماید . و زیارت ودیدا= 85;( قبر حسین) که بهشتی پاداش دارد. دیدار همین کامل الهی سالک اس= 578;. وقتی سالک هف= 578; بار او را آگاه از رؤیاهای شهودی خود مینماید و اورا خورسند = 605;یکند. هربار تمرکز وحضور ذهنی ص= 608;رت پیر برای سال= 705;، خود حجٌی اله= 740; است. تا بحجٌ أکبر نور قاﺌم منجر گردد. ودر این جمع شدن روح س&#= 1575;لک، با صورت شهود= 740; ولیٌ الهی او است، که مرات= 576; الهی عملا خو= 583;شان پاکسازی عقد= 07; ها و مفاسد روان سالک را &#= 1575;نجام میدهند. که با &= #1605;راحل تخلیه روان ا= 586; معایب وحیوانیٌت ن= 08;ع بشری، مراحل = 578;حلیه و حلاوت وزیباﺌی اله= 740; درصفات الهی = 662;یدا میکند. که شهودهای تجل= 12;یات الهی هفتگان= 07; در رؤیا بسالک م= 740;رسد. که علاﺌم پذیرش و رضای= 578; الهی در شهود مرتضوی وحتی = 575;صطفای الهی روح و برگزیده شدن الهی او درشهود مصطفوی از بی= 606; دیگر سالکان میگردد. که سر&#= 1575;سر مقامات شهود= 40; همان آینده الهی س= 575;لک است که اکنون و زودتر بدانها رسیده، وسال= 05; هفت هزار سال را سبقت زمان= 740; در تکامل روح &#= 1711;رفته است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>        &= nbsp; </span>در باره مرگ بسیار میتوا= 06; گفت، که ما تنها از احادیث پیام= 76;ر و امامان واولیا وتجربه شخصی = 582;ود نقل کلام برا= 740; خواننده میک= 06;یم. بامید اینکه بکلام پیامب= 85; وتفسیر سلوک= 40; این نویسنده باو= 85; و اطمیتنان داشته باشد. ا&#= 1604;بته یافتن این اطلاعات سلو= 05;ی، نجات بخش کسی &#= 1575;ز نوع بشری، و شایسته نوع فوق بشری نمی کند. مگر خواننده گرا= 05;ی هرگاه بیقین رسید ،که بای= 583; خود نیز در این راه چند سالی را بکوش= 583;. هدف نویسنده = 582;دمت بخواننده اس= 78;. ونه بنفع حزب ومذهب ودینی = 705;ه تازه بدعت نم= 608;ده باشد. که خداوند یک دی= 606; بیشتر ندارد= 48; که در آن نیز ش&= #1588; کلاس هست. که و&= #1604;ایتهای سلوکی شش اول= 740; العزم آدم کیومرث و میت= 585;ای نوح وبودا وزردشت ومسی= 81; ومحمد هستند. &#= 1608;هریک کاشف یک (قرٌه) وتجلٌی الهی برتر است. تا نوبت مهدی مو= 593;ود محمد و سوشیانس سوم = 586;ردشت در ٥٥ قرن دیگ&#= 1585; از امروز برس= 583;. که کشف شهود هفتم (نور ربٌ ) برتر رحمان وحتی شهود هشتم عرش ربٌ برتر از رحما= 606; را برای دیگران بارمغان بیاورد، که و= 587;یله توفیق دیگرا= 06; گردد . و اینک احادیث مربو= 91; بمرگ وگور روح در تن و یا در زیر = خاک برای تن. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>        &= nbsp; </span>پیامبر در حدیث ٠٠٥٨ پس از ذکر پیدایش هستی بصورت مثالهای محسوس که میگ= 608;ید، همه خواهند م= 615;رد، وحتی خود مرگ &#= 1606;یز خواهد مُرد. ط&#= 1585;ز تفکٌر قدیم ک= 607; میتوان بزبا= 06; علمی وفلسفی نیر آنرا بیان دا= 588;ت. لذا توصیه مر= 575;جعه بأصل حدیث بق= 740;د شماره بالا م= 740;نماید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>        &= nbsp; </span>امام صادق در حدیث &#= 1632;١٢٤ میگوید، أی ط= 575;لب علم و حقایق الهی، از خطرسرگرمی های جهان غاف= 604; مشو. که از مال و اولاد روزی با مرگ جداﺌی دست میدهد. که &= #1583;نیا و(آخرت یعنی زندگی بعدی) چون دو مرحله و ایستگاهی ه= 587;تند. مدام مرک وزندگی مجدد برای روح هست. &= #1705;ه بعثت و مبعوث شدنی است. یعن&#= 1740; تولد بهتر ارواح در فصو= 604; نوع بشری بهتر، و یا تو&#= 1604;د دوم و الهی سالکان پس از &#= 1593;بور از پرده مرگ ق&#= 1576;ل از مرگ سلوکی در ولایت محمدی، تا بنور قاﺌم روح القدس، وروح مقدس شد= 607; در سالک رسید آنگاه پیامب= 85;گونه، چون این همان= 740; خود محمد و علیٌ با شهود &#= 1593;رش رحمان برای چ= 606;د سالک احتمالی، که = 582;ود بجهان مبعوث برسالت ومأموریٌت الهی میشوند. &#= 1601;اصله مرگ وزندگی مجدد، چون بی= 583;ار شدن انسان از خواب همه شب است. که فاصله بین خواب وبیداری را نمیتوان احساس کرد. ول&#= 1740; جریان طبیعی خود را دارند. &= #1608;انسان غیر طالب علم الهی وسلوک و آگاهی از مراتب شهود تجلٌیات اله= 40;، عملا در زندگ= 740; حیوانی و غیر الهی خود، جز &#= 1582;راب و (فاسد تر کردن روان نا= 582;ود آگاه،) در ( تن پروری) نمیکن= 583;. بجای تکامل ا= 586; هم اکنون، در حال زوال نسب= 740; و تضعیف مقام &#= 1575;لهی روح خویش میباشد. که بز&#= 1581;مت های أزلی گذشته بأمرو= 86; نوع بشری رسی= 583;ه، که باز بانوا= 593; نسخ ومسخ حقی= 585;تر سقوط مینمای= 83;. و صدها هزار و حتی میلیونه= 75; سال عذاب زند= 711;ی های مجدد در جهنٌم جهان دارد تا با نر&#= 1583;بان انواع بنوع ب= 588;ری مجدد خواهد رسید، که همی= 606; سلوک الهی را بنمایند. و گی&#= 1575;هان وحیوانات اک= 06;ون در حال این مر&#= 1575;حل دراز پر عذاب &#= 1607;ستند. تا زمانی سر از نوع بشری د&#= 1585; بیاورند، که ما انسانها تمام آن مراح= 604; را داشته ایم. &= #1608; منطقا نباید تکرار مکرر آنها کنیم. و اگر که سلوک ا&#= 1604;هی تنها هدف خدا= 608;ند از آفرینش ما باشد. در هر حال نهیب خوفناک مرگ، أمری طبیعی و فطرت روح وروان خودما= 06; میباشد. که بیدار وهشیار گردی= 05;. ومرگ از هر نوع أمری ضرو= 585;ی برای تولد در نوع بهتر بعد= 740; است. تا با عقل بیشتر گوﺌی د&#= 1585; بهشت زیباتر تولد یافتن ا= 587;ت. و سلوک الهی ضمن حفظ کرامات و امکانات بال= 01;عل نوع بشری، امکانات وکرامات تاز= 07; نوعی بروح وف= 705;ر وتن انسان سا= 604;ک میرسد. مگر شرایط لازم ر= 575; در تحقٌق کرا= 605;ات بالقوٌه، ضروری تولد ن= 608;ع برتر فوق بشر= 740; فرشته گونه، با هزاران برابر عقل را فراهم نماﺌی= 605;. والاٌ کراما= 78; بالفعل خود را سوخت ل&#= 1584;ٌتهای جسمی وجنسی ووهمی وتخیٌ= 04;ات عقده های روا= 606;ی میکنیم . و مصرف و سوخت آنها نموده ایم. پس با تکرار کارماها، میتوان از نو &#= 1705;رامات و توانهای نو= 593;ی را بدست آورد. &= #1705;ه شاید آنگاه ب= 606;ور قاﺌم و( حلقه ا= رتباط داﺌم) با مراتب الهی برسیم. که مصون از سقوط و قهقراهای ن= 608;عی ومقامات اله= 40; روان خود گردیم. که أصل ما و هر موجودی روح أزلی والهی ا= 608; میباشد. که پس &= #1575;ز کمالات الهی = 576;یشتر، نزدیکتر بخد= 75;وند شد. که بفرض محال پس از بی &= #1606;هایت أرباب نوع فو= 602; بشری، بتوان بنور الاٌنو= 85; الله ربٌ الأرباب اهورمزدا رسید . که آنگا&= #1607; هنوز بنور خداوند (هو) بیرون از هست= 740; ها رسیده نشد= 607; است . غیر سالکان کرام= 75;ت گران بهای نوعی خود را بسادگی وجهالت وسرمستی در میز قمارهای زندگی میباز= 06;د وحسرتهای أبدی درکارماهار= 5; خواهند داشت. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>        &= nbsp; </span>امام صادق در حدیث &#= 1632;٢٤٣ میگوید مرگ ی= 705; مؤمن (امٌی وکامل) الهی برای ابلیس أ= 607;ریمن ونیز آخوند قشری مخالف سلوک الهی در هر دین ومذهب= 740; غیر سلوکی، برایش محبوب تر است از مرگ یک فقیه سفیه قشری میباشد. &#= 1705;ه اینان مؤمن( پگیه الهی) شد&#= 1607; در یک( پگاهی) و سحرگاهی شب ق= 583;ر آخر سالک با م&#= 1585;گ قبل از مرگ میباشند، که = 582;ود بنور قاﺌم روح القدس رسیده اند. ول&#= 1740; خداوند دوباره برخی مؤمنان را زن= 583;ه و رسول ارسال= 740;، برای آموزش س= 604;وکی چند سالک خوی= 588; مینماید. پس ا&#= 1740;نان آخوند أهریمنی ادٌعای ( ولایت فقیه) س&#= 1601;یه را مینمایند. &#= 1705;ه جز شرک و قهقرای عمیق تر روان خود ن&#= 1605;یکنند. که مسخ میمون وخوک بقول پی= 575;مبر بهترین بخت آنان خواهد ب= 608;د. که مار ومور و حتی بفسخ وگندیدگی گیاهی و رسخ ج&#= 1605;ادی ووسخ تحت جما= 583;ی نیز در انتظا= 585; آنان هست. تا با عذابهای أبدی خود را بهمین نوع بشری و شهود ش&#= 1588;م قاﺌم برسانن= 583;. تا بنوع فوق بشری نیز بجه= 575;ن وبا هزاران برابر عقل مت= 608;لد گردند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span><span style=3D'mso-tab-count:1'>&nb= sp;        </span>اما&= #1605; صادق حدیث ٠٩= 640;٥ میگوید توبه سالک تا قبل از صدای خفگی مرگ قابل قبو= 604; است. پس زودتر توبه کنید. که تا بحال مسلمان بدون سلوک الهی بو= 583;ه اید. که تنها هدف خداوند و پیامبران، همین شهود تجلٌیات اله= 40; در تخلیه وتحلی= 07; تا تجلیه های &#= 1607;فتگانه الهی، که با اولیای الهی = 586;نده قابل رسیدن شهودی میبیاشد. گرچ= 607; توبه سلوکی دیروقت بهره = 662;اکسازی کننده در روا= 606; را ندارد. مگر &= #1576;ا عشق و جدیٌت بیشتر سلوکی= 48; که یک شبه میتوان ره صد ساله در راه خدا جلوتر رف= 578; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR></span><span lang=3DFA dir=3DLTR style=3D'font-size:= 14.0pt; mso-bidi-language:FA'><span dir=3DLTR></span><span style=3D'mso-spacerun:yes'> </span></span><span lang=3DFA style=3D'fon= t-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-count:1'>  &n= bsp;      </span><span style=3D'mso-spacerun:yes'> </span>امام صادق در حدیث &#= 1632;٨٨٩ در باره مرگ در دوره ( فترت = )یا ناتوانی سلوکی میگوی= 83; که شما تا زنده هستید سرکشی من نکنید که سالکان نمیکنند. که تا مرگ قبل از مرگ، و پیدای= 588; صورت مصطفوی را معاف نیستند. که ولایت الهی کنونی دنبال= 07; ولایتهای قبلی است. ضمن&#= 1575; سالکان در دوره سلوک نی= 586; میمیرند، که نمیتوانند بآخرین شهود خود برسند. پس در تولد بهتر نوع بشری و کرامات و عقل بیشتر خواهن= 83; توانست ادام= 07; سلوک تا نور قاﺌم را بدهند. ولو &= #1578;مام عمر خود را صرف آن کنند. <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>اما صا= ;دق در حدیث ١٤١١ &#= 1605;یگوید( أجل مُسَمٌی) ومقرر ومعیٌ= 06; و نیر( أجل غیر مسمٌی) که (موق&= #1608;ف ) است . گوﺌی سا = 4;کان مستعد، مرگ و(&#= 1571;جل حتمی) خود را نخواهند داش= 78;. و در هر حال مرگ و زندگی دست مراتب الهی میباشد. &#= 1608; جریانی طبیع= 40; وقطعی است . ( شب= ; قدر) سالکان مورد = 606;ظر است. که مرگ قب&= #1604; از مرگ سلوکی= 548; برای شهود نو= 585; قاﺌم مرگ حتم&#= 1740; نمیباشد. و موقوف بمیل س= 575;لک است، که بخواهد از پرده مرگ ارادی بگذرد. &#= 1608;الاٌ مرگ طبیعی آخ= 585; عمر انسان سرنوشتی مقر= 85; مراتب الهی ا= 586; قبل میباشد. و&#= 1604;ی باز در دست (روح مُدَبٌر) &= #1575;لهی سالک است. که ق&= #1607;قرای انسانهای غی= 85; سالک را مینمایند. که بیش از این گن&#= 1575;ه نکند . و تفاوت ها در فساد وگناه های رو= 575;ن میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٤١٢ درباره أجل مسمٌی ومعیٌن، که ب= 602;ول قرآن پس وپیش در زمان مردن ندارد. اما شب &= #1602;در سالک است ، که اگر مرگ قبل از مرگ داشته باشد، بسته ب= 607;مٌت و اراده لقای &#= 1575;لهی او، برای رسی= 583;ن بنور قاﺌم روح القدس جبرﺌیل است. و ربطی بأجل حت= 605;ی یایان عمر کن= 608;نی ندارد. و چون ب&= #1582;لق بازگشت آنگا= 07; مرگ حتمی اولیای الهی= 48; باز بقول پیا= 605;بر بسته بخواست خودشان میبا= 88;د. که فرشته مرگ باید اجازه ب= 711;یرد. اگر که بخدما= 578; الهی خود ادامه بدهند. &#= 1740;ا سالکانشان درخواست طول = 593;مر پیر را از خدا&#= 1608;ند بنمایند. وام= 740;د نجات سالکان= 88; باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٤١٤ &#= 1605;یگوید أجل نخستین بار در ملاﺌک ورسولان و أنبیا صورت گ= 585;فت . که مرگ قبل از مرگ برای شهو= 583; نور قاﺌم است. = که ولایتهای قب= 04; از محمد برای شه= 608;دهای نوری خود استقبال از مرگ ارادی میکنند. ولی أ&#= 1580;ل مسمٌی در آخر &#= 1593;مر انسان، رازی است که کسی نم&#= 1740;داند چه وقت خواهد &#= 1576;ود. یعنی معیار طول عمر ر نمیدانیم . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>باقر در حدیث ١٤٣٠ می= 711;وید انسان سالک ک= 607; در رحم ولایت &#= 1576;اشد، اگر سه سال از عمرش باقی با= 588;د بسی سال دراز= 575; کشیده وتمدی= 83; میشود. که سالک بنها= 740;ت شهود خود برس= 583;. ولی قطع رحم سالک از ولای= 578; اگر سی وسه سال عمر باقی &#= 1605;انده باشد، بسه سه &#= 1587;ال کوتاه میگرد= 83;. بطور کلٌی عم= 585; دست خداوند است. برای حیو&#= 1575;نات شاید تاریخ ق= 591;عی برای مرگ باش= 583;. که انسانهای = 594;یر سالک مانند د= 740;کر حیوانات در ح= 740;وانیٌت نوع بشری خود میباشند. ولی &#= 1583;ر سلوک الهی است، که عمر د&#= 1585;از تر یا کوتاه تر در ترک سلوک میشود. س&#= 1575;لک مرگ قبل از مر&#= 1711; را میخواهد، وشاید هم بخل= 602; بازگردد وتولد دوم ال= 607;ی نماید. و یا مرگ قطعی با شهود قاﺌم کند، که عمرش کوتاه شده اس= 578;. و یا کاملان بخواهند که ب= 605;یرند. زیرا اعصاب آرام وقتی سلامتی پیدا میکند، که از لحاظ فیزیولوجیک®= 0; مرگ آنان بعقب می افتند. و شاید &= #1593;لم طب عمر انسان را بیشتر بنماید، که برای عفونته= 75; و امراض، دفع علٌت مرگ بکنند. ولی تفکٌر در مرگ ،انسان را لازم میکند ک= 607; بسلوک الهی بپردازد. و تسلیم خداون= 83; در هر أمری باشد. که مرگ آ&= #1606;ان بنفع آنها خو= 575;هد بود. که بنوع بالاتر میرو= 06;د. و زمان بازگش= 578; در نوع بعدی در عوالم اله= 740; زمانی هم وجو= 583; ندارد. که در انسان خواب ب= 740; هوشی ودر حیوان زمان محسوس نیست. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٦٥١ &#= 1605;یگوید مولا معتقد ب= 607; (حارِس) و نگهبان روح انسان بوده، = 705;ه وقت مرگ قطعی اقدام بحفظ نمیکند. زیرا عملا هر موجو= 583; زنده در سراس= 585; عمر خود در خطر مرگ هست. ب&= #1582;صوص اطفال که قدر= 578; حفظ خویش را ندارند و لذا مدبٌران اله= 40; حافظ میباشد. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٦٨٠ &#= 1605;یگوید( أجل مُقتضی) انجام گرفتن همان أجل محتوم است. ول&#= 1740; أجل مسمّی که مورد بِدای ا= 604;هی و تغییر نظر او قرار میگیرد، که د= 585; سالکان صادق = 589;ورت است. چه برای مرگ قبل از مر&#= 1711; قبل از مرگ ، و یا برای کاملان در بازگشت بخلق . <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٦٨٤ &#= 1605;یگوید أجل موقوف گوﺌی فرمان ت&#= 1608;قٌف برای اجرای مرگ وأجل حتم= 740; بفرشتگان مر= 11; میباشد. که این أمر توقف با خداوند اس= 578; و بدای او، که تغییر نظرالهی بنظ= 85; میرسد. که خاص سالکا= 606; وکاملان اله= 40; زنده میباشد. &#= 1608; أجل محتوم تغییر ناپذی= 85; است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ١٦٨٧ میگوید درب ( ح&= #1615;صن) دیوار قلعه مانعی دارد. و&#= 1604;ی روزی که مانع &#= 1576;رداشته شد مرگ دست می&#= 1583;هد. و آنگاه نه تی&#= 1585;ی بخطا میرود و نه کلامی گفت= 606;ی است. و در سالکان و مدبٌران اله= 40; است، که مرگ قبل از &= #1605;رگ دارند. یا مقام مولا درشهود مرتضوی مانع باشد و غیر سا&#= 1604;کان حفظ الهی را تا وقت مرگ طبیعی خود دا= 585;ند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ١٦٨٨ میگوید برای = 605;ن کافی است، که أجل را حارس و&#= 1606;گهبان خود بدانم. که &= #1605;رگ قطعی آخر عمر غیر سالکان، = 608; یا در مرگ قبل از مرگ سالکا= 606;، و یا آخر عمر ب&= #1588;ری کاملان الهی که بسته بخوا= 587;ت خودشان برای = 605;ردن میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٦٩١ &#= 1583;رباره گفته قرآن که أجل را ( قضا )گفت. گوﺌی قضا= قضاوت دادگاهی اله= 40; برای انجام حکم مرگ در سالک است . که بتواند مرگ ق= 576;ل از مرگ را در شب قدر خود انجام بدهد. و اینکه خداون= 83; میگوید، أجل مسمٌی نز= 583; او است. یعنی از قبل مقرر وبرای مرگ طب= 740;عی آخر عمر است. ک&= #1607; در کاملان ال= 607;ی باز بدای اله= 740; دارند که پیامبر میگو= 40;د. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٦٩٢ میگوید، برا= 40; مؤمن اوم کننده و کامل امٌی مر= 711; و أجل مقرر نشده. و تا آنجا که بخواهد زنده = 605;یباشد. و هرگاه دین ورزی او بی نتیجه باشد، = 670;ه سالک وچه کام= 604;، که نتواند بخدمات الهی = 608;هدایت سالکان بپردازد، اورا بنزد خو= 583; میبرد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٦٩٣ &#= 1605;یگوید مرگ بخاطر گن= 575;هان، بیشتر از مرگ با أجل ها میب&#= 1575;شد. زیرا فساد رو= 575;ن غیر سالکاان تسریع مرگ آنان را میکن= 583;. مانند ومعتادان مو= 75;د مخدٌر و الکل و کم عقلی. ولی = کسانس که با (اِحسان) = بتحسین و نیکو نمودن &#= 1585;وان خود میپردازند، بیشتر زندگی دارند. که سلا&#= 1605;ت تن نیز دارند و سلامتی فکر وروان، در سلامتی تن مؤ= 579;ٌر است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; درحدیث ١٧٠٤ = 605;یگوید پیامبر در سف= 585; ( حُجٌت الوِداع) گفت الهام من این است، تا کسی ر&#= 1586;قی در جهان داشت= 607; باشد نمی میر= 583;. رزق غذا نیست= 548; بلکه رزق شهودی و سلوک= 740; والهامات لدنٌی و تدبیرات اله= 40; میباشد. پس طو&#= 1604; عمر کاملان ا= 604;هی را سبب میشود. &= #1586;یرا اولیای الهی = 582;ودشان از مراتب اله= 740; شده اند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٨٧٣ میگوید گروه= 40; از پیامبری خواستند، که مرگ را از آنها دور نما= 740;د. که وی نیز دعا نمود و مرگ مر&#= 1578;فع شد. و آنقدر زی&= #1575;د شدند که آرزو= 740; مرگ نمودند. و&#= 1604;ی این سالکان مستعد هستند= 48; که از پیر الهی خود دعا میخواهند، ک= 07; تا رسیدن بنور ق= 575;ﺌم و تا مرگ قبل از مرگ نمیرن= 583;. که خداوند نی= 586; پذیرا میباش= 83;. و کاملان اله= 740; تا وقتی که خود بخواهند ادامه حیات برای ذخیره آ= 582;رت را میخواهند= 48; و طول عمر دارند. گرچه تدبیر الهی ن= 740;ز هست. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ١٨٧٤ میگوید مرگ و زندگی، دو مخ= 604;وق الهی و یا در دست خداوند هستند. چون مرگ داخل انسان شود حیات بیرون میرود. تعبیر= 575;ت اولیا متفاو= 78; است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٨٧٥ &#= 1605;یگوید که سالکان در وقت مرگ تنفٌ= 587; مجدد دارند، که زنده میشو= 606;د. که پس از مرگ قبل از مرگ، و شهود قاﺌم در ولایت سلوکی = 605;حمدی، ویا شهود نور مصطفوی در کامل مسیحی، = 608; شهود نور مرتضوی در کامل زردشتی = 608; یهودی میباش= 83;. که از خواب مرگ بیدار میشوند. و پیامبر گونه برای سالکان = 582;ود. ولی أکثرا شاهدان تجلٌ= 40; آخر خود بازگشت بخلق را ندارند که مستقیما بآینده بهشت= 40; خود میروند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ١٨٧٦ &#= 1588;رح مرگ را میدهد ،که فاصله گرفتن روح انسان از تن میباشد. که در کاملان بنوع بهتر بعدی، و غیر سالکان بمسخ حقیر بعدی بجهان باز میگردند. &#= 1608;در مرگ وزندگی ه= 585; دو برای مؤمن کامل الهی رحمتی الهی است. که مرگ قطعی او رفتن فوری ببهشت هفت هزار سال= 607; میباشد. ویا برای غیر سالکان که گن= 575;ه و جهنٌم پرور= 740; حقیر تر مینمایند. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ١٩٤٣ می= 711;وید در مرگ فرزند که داده ای ال&#= 1607;ی بود و خود نیز &= #1576;رده. مرگ أجل مسمٌ= 740; از قبل دارد. و برای ما وسیل= 607; عبرت گرفتن ع= 602;لی است. و رحمتها برای دل بندگ= 575;ن سالک است. بقو&#= 1604; ملاٌی رومی پ= 587; من کی زمردن کم شدم؟ که با مرگها از جمادی وگیاه= 40; و حیوانی بفصول فراوا= 06; نوع بشری رسیده، = 608;همیشه عاقلتر و زند= 607; تر و الهی تر شده است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ١٩٤٤ می= 711;وید طاعون عذابی الهی است. که و&= #1576;رای مرگ زودتر دسته جمعی اس= 578;. که برای مؤمن= 575;ن رحمت است . که در مرگ قبل از &= #1605;رگ برحمت الهی نور قاﺌم میرسند. و بنوع فوق بشر= 740; آینده میرون= 83;. صبر در مصیبت دو برابر ثوا= 576; دارد. که سالک&#= 1575;ن در بیمازی و بلایای دسته = 580;معی بکار سلوک خو= 583; جدٌی تر ادام= 607; میدهد و در تسلیم میباش= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٠١٤ می= 711;وید عاقل آن است که برای پس از &= #1605;رگ خود میکوشد. ک&#= 1607; سلوک الهی در تزکیه نفس میکند. ولی عاجزان عقلی هستند که هوس خود را دنبال &#= 1605;ینمایند. که عقده های روان حکومت ب= 585; آنها دارند. و &= #1670;ون پاک سازی سلو= 705;ی نشده اند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٠٤٧ می= 711;وید خویشان و امو= 575;ل واعمال انسا= 06; مخالف مرگ هستند. ول&#= 1740; عاملان سلوک= 40; منتظر مرگ قبل از مر&#= 1711; برای دیدار الهی در قام میباشند. پس ا&#= 1606;سان تنها با اعمالش میرو= 83;. که دیگران با= 586; میگردند وما= 04; با مرده نمیرود. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١١٨ بک= 587;ی میگوید اگر دوست نداری بمیری، پس ما= 604; خود را تقسیم &#= 1606;یازمندان کن . مال عامل د= لبستگی بدنیا است ومانند اولا = 608; موقعیٌتهای = 75;جتماعی. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٢١ می= 711;وید بخاطر دو چیز انسان از مرگ خوش ندارد. در&#= 1581;الیکه مرگ برای مؤم= 606; سالک راحتی ا= 587;ت. که مرگ قبل از مرگ را میخواهد. و یا کاملان الهی = 575;ز مشکلات زندگ= 40; بشری بزندگی فوق بشری فرشته گونه میروند. این د&#= 1608; چیزهمان( فتن= 607; ها ومال) میباشند که باعث اکراه انسان از مرگ میشود. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٢٢ &#= 1605;یگوید هرکس زندگی بشری را دوست &#= 1576;دارد ذلیل میشود. چ&#= 1607; ذلٌت را بتن میپذیرد که ز= 606;ده باشد. و یا گناه بیشتر بجای تزکیه نفس سالکان ر= 575; مینماید. پس ح&#= 1602;ارت بیشتر پس از مرگ را دارند. &= #1608; یا سالکی که ا&#= 1586; مرگ قبل از مرگ دوری کند= 548; که دستور مقا= 605; مصطفوی خود ر= 575; اجرا نکند، پ= 587; گناه و حقارت &#= 1576;یشتر دارد. که دستور روح پی= 575;مبر برای مرگ قبل از مرگ آخرین آزمایش مهم ا= 604;هی میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٢٣ &#= 1605;یگوید اگر زنده بود= 606; را بخواهی پس در اطاعت خدا در سلوک باش. و اگر سالک قطع &#= 1608;ترک صلات و ارتبا= 591; داشته باشد، مرگ زودتر به= 578;ر است، که جهنٌ= 605; پروری کمتر ک= 606;د. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٢٤ می= 711;وید تمنٌای مرگ ن= 705;نید. و اگر مُحسن و تحسین کننده شهودی باشید که نیکی وثوا= 576; و پاکسازی و تکامل بیشتر خواهی کرد. آن&#= 1711;اه مرگ نیز بعقب می افتد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام حسن در حدیث ٢١٢٦ &#= 1605;یگوید اگر مرگ را بت&#= 1571;خیر بیندازید، خود بعقب می افتید. سالکا= 606; که مرگ قبل از مرگ را نمیخواهند، بضرر خودشان در کارماها خ= 608;اهد بود. زیرا نمی خواهند از عم= 585;ان کنونی بخراب= 40; بروند. که استضعاف سال= 05; برای ترک نوع بشری، خراب خ= 608;بی بشری خود میب= 575;شد تا بشهود قاﺌم برسد . ول= و بخلق باز نگر= 583;د. ولی عمران وآبادانی نو= 93; فوق بشری را دارد . = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>أبوذر عارف در حدیث &#= 1634;١٢٧ میگوید سه چی= 586; دیگران دوست = 583;ارند ومن نیز دوست &#= 1583;ارم. (مرگ وفقر و بلا)، که سالک&#= 1575;ن طریقت تا شهو= 583; قاﺌم طالب آن &= #1607;ستند. زیرا وسیله تزکیه نفس وپاکسازی عقده های روا= 606; میباشند. گرچ= 607; سالکان کمتر از ده در صد در داوری الهی، در شرط کافی و حدٌ کفایت از &#= 1662;اکسازی بنحات و عرش ر&#= 1581;مان نیر میرسد. تا بقیه نود در صد معایب را در انواع فوق بشری و عقلها= 740; بالاتر، بتوانند بفهمند و رفع کنند. چون بفه&#= 1605;ند که عیب خویش م&#= 1740;باشد، که اینک عقل ب&#= 1588;ری عقل احساس و تصوٌر عیب آنها نمیکند. &#= 1705;ه بالعکس کمال = 606;وع بشری خود مید= 575;ند. در قبول مرگ قبل از مرگ اطاعت خدا هس= 578;. و در ادامه حیات ادامه گ= 606;اهکاری غیر سالکان میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولاعلی= 12; در حدیث ٢١٢٩ &#= 1605;یگوید هرکس بخواهد حقٌ مقام مرگ را نداند، پس فردا را روز أجل خود بدان= 583;. و امروز را حقٌ حیات خود یپندارد که باید همٌت سل= 608;کی بیشتر نماید. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>سلمان فا= 585;سی در حدیث ٢١٣٠ &#= 1605;یگوید، اگر سجود وعب= 575;دت برای خدا است= 548;پس شنیدن کلام اولیا را داشته باشید. &#= 1575;ولیا تمنٌای مرگ م= 740;کردند. که سلمان فارسی که در ط&#= 1608;ل عمر معروف اس= 578;. وی از ولایت زردشت موفقانه بولایت مسیح = 608; سپس بولایت سلوکی محمد رسید، که کار &#= 1670;ندین تولد را در این تولد بشر= 740; خود انجام دا= 583;. که سلمان یا مسلمان در تس= 604;یم واقعی بود. و فارسی پارسا = 608; درویش بود که &#= 1576;رایش مرگ وزندگی ج= 586; سلوک الهی معنی نداشت. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٣١ می= 711;وید از خداوند حق= 612; حیات را بخواهید، که همان وظیفه سلوک الهی و شهود برتر اس= 578; که حیات بهشت= 740; برتر میباشد. &#= 1575;گر سالک گردند و بیاد قبر و بلایای قهقرای نوعی باشند، که آنگاه اگر آخرت و زندکی &#= 1571;بدی بهتر را بخواهند، پس ترک زینت حیا= 578; بشری را مینمایند. زن= 583;گی بشری برای نو= 593; بشری حقیر تر از زندگی نوع &#= 1605;یمون برای نوع بشر= 740; است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢١٣٢ &#= 1605;یگوید بیشتر بیاد ق= 575;تل لذٌتها باشی= 83;. که ترک لذٌت انسان از شهو= 578;ها، عامل اساسی پاکسازی سلوکی با وساﺌط ووساﺌل الهی میباشد. تا بنور قاﺌم ونوع فوق بشر= 740; رسید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٠٧١ می= 711;وید این قبرها بر أهل آن تاریک &#= 1575;ست. ولی خداوند ب= 575; صلوات بر من (محمد)آنرا روشن میکند. ق&#= 1576;ر تن برای غیر سالکان تاری= 05; از انوار شهودی است. و با سلوک الهی &#= 1608;کسب شهودهای ولا= 40;ت مصطفوی محمد = 583;ر حیاتش، و بعدها در شهو= 583; پنجم مصطفوی امکان رسیدن = 587;لوکی بنور مصطفوی پنجم هست. که ب&= #1606;ور قاﺌم و عرش رحمان و نجات از نوع بشری و قهقراها میر= 87;ند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١١٠ بمدٌعیان کمال در ادیا= 606; دیگر میگوید= 48; پس اگر راست م&#= 1740;گوﺌید تمنٌای مرگ کنید. اگر که محبوب خدا هستید نزد او &#= 1576;روید. ولی شهود با و&#= 1604;ایت سلوکی محمد کمالات الهی = 608; شهودی برتر است. که سالکان مرگ ق= 576;ل از مرگ را دارند. جان میدهند تا بجانان الهی = 582;ود برسند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢١١١ &#= 1605;یگوید هر روز منادی &#= 1570;سمانی میگوید، که برای مرگ بزا= 5164;ید و برای فنا جمع کنید، و برای ویران ش= 583;ن بنا کنید. که صفت زندگی بشری و حقارت نوع حیوانی پ= 587; از مرگ غیر سالکان پایا= 06; دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢١١٣ &#= 1605;یگوید یاد بیشتر از مرگ انسان را بزهد از دنیا میکشاند. که س&#= 1575;لکان در عزلتگاه خاکی خود،چو= 06; قبر مدام بیاد مر= 583;ن هستند. و سرعت تزکیه نفس ور= 608;ان سالک را بیشت= 585; میکنند. چون بخلق و الهی ش&#= 1583;ه باز گردند، آنگاه تفاوت= 40; بین مرگ وزندگی ب= 585;ای آنان نیست. که مرگ آنان زند= 711;ی بهتر بعدی فو= 602; بشری میباشد. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١١٣ می= 711;وید در مرگ است که روح وراحتی و &#= 1575;زهر سختی هست. که د&= #1585; مرگ قبل از مر&#= 1711; سالکان است. و غیر سالکان اگر عقل داشت= 607; باشند، میدانند که باعث کمتر شد= 606; گناهان و حقارت نوعی بعدی آنها می= 576;اشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١١٥ میگوید عاقلترین مر= 83;م کسانی هستند که ببشتر بیا= 583; مرگ میباشند. &#= 1608; بیشتر خود را آماده مرگ مینمایند. بخ= 589;وص مرگ قبل از مر&#= 1711; سالکان و در تزکیه نفس خو= 583;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث 2116 میگ = 8;ید أجل تسریع نف= 587; برای مرگ است. &= #1608; فرار از آن عملا نزدیکت= 85; شدن بمرگ میباشد. &#= 1670;ون تلاش کسی که در مرداب لجن گرفتار شده ب= 575;شد، که حرکت برای &#= 1606;جات تسریع برای م= 585;گ میگردد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢١١٧ &#= 1605;یگوید ابراهیم پیا= 05;بر که نخواست تس= 604;یم فرشته مرگ با= 588;د، خداوند بوی گفت آیا هردو= 587;تدار خدا، نمیخواهد بد= 40;دار دوست خود برود؟ که ابراهیم میگ= 01;ت خلیل و دوستا= 585; خدا هستم. کام&#= 1604;ان الهی بمیل خو= 583; میمیرند. و سالکان بمیل خود مرگ قبل از مرگ را میخواهند، و غیر سالکان اگر بخواهند = 576;میرند، شاید باعث از &#= 1583;ست دادن فرصت تک= 575;مل آنها بشود. یا &= #1705;ه مرگ حتمی ونوعی خود را داشته اند. که بانواع حقیر مسخ گردند، و تکرار گذشته ها در آینده ها دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢١٢٣ &#= 1605;یگوید غافلان لباس میخواهند که = 605;مکن است کفن آنها شود. و خانه ای = میسازند که ممکن است قبر آنان گرد= 583;. یعنی بیاد مر= 711; و خدا و سلوک ا&= #1604;هی خود نیستند. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٣٤ می= 711;وید هرچه بیشتر بیاد خُنثی ک= 606;نده لذٌتها باشی= 83;، که جهان بشری سراسر لذٌت حیوانی است. و مرگ زایل کننده لذٌته= 75; در سالک میبا= 588;د. مگر بکمال الهی و بازگش= 578; بخلق خود نماید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢١٣٥ &#= 1605;یگوید امید بفردا ر= 575; کوتاه کن و بیاد مرگ باش. &= #1705;ه رهاﺌی دنیا میآورد. و الا&#= 1612; مرگ و بلایای پس از آن در پیش هست. یا عامل جدیٌت سلوکی سالکا= 06; می باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٣٧ &#= 1605;یگوید حیوانات اگر = 605;رگ را چون شما بش&#= 1606;اسند، چنان لاغر می= 588;وند که شما گوشتی برای خوردن نخواهید داش= 78;. و سالکان نیز با یاد مرگ استضعاف و آمادگی مرگ ق= 576;ل ار مرگ پیدا میکنند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حئدیث ٢١٣= 640; میگوید ذکر م= 585;گ شهوت را میکش= 583; و غفلت را زایل مینمای= 83;. ولی دل و روان &= #1585;ا تقویت میکند. &#= 1705;ه پاکسازی روا= 06; در تخلیه و تحلی= 607; بتجلیه های ا= 604;هی هفتگانه نوع بشری میرسد. ک&#= 1607; تقویت مقام ر= 608;حی و الهی شده، و &= #1583;یگر صفات حیوانی = 608; نوع بشری را از سالک میگیرد. غیر سالکان آن صف= 575;ت بشری را دوست دارند و تقوی= 578; میکنند. مانن= 583; جمع مال برای &#= 1585;وز مبادا و یا حسادت و حقٌ انتقام و غیر= 607;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پبیامبر در حدیث ٢١٣٩ &#= 1605;یگوید مرگ نخستین منازل آخرت، یا تولد بعدی &#= 1575;ست. که خنثی کنند= 607; هر لذٌت وکم کننده أندوه میباشد. و نزد&#= 1740;کترین چیز بانسان م= 740;باشد. که انسان خود &#= 1585;ا دورترین میپندارد. در مرگ نجات است. &= #1608; خالص کننده روان، و هلاک &#= 1705;ننده مجرمان کارماﺌی است. &= #1586;یرا تولدات حقیر= 78;ر در پیش دارند. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢١٤٠ &#= 1605;یگوید مرگ بنفع و خیر مؤمن وکافر است . که مؤمن بپاداش = 575;لهی و کافر کمتر ش&#= 1583;ن گناهان آنها است. که جهنٌم پروری کمتری = 576;کنند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٤١ &#= 1605;یگوید خداوند شمشیری دارد= 48; که غفلتی ندارد. که جهنٌم چهل سالگان ووفا= 40; پنجاه سالگان، ووق= 78; درو کردن شصت سالکان، و ثواب نویسی هفتاد سالگان، و اسراء کنندگان نود سالگان است. ک&#= 1607; عمر دراز تجربه زندگی در حکم مقدما= 578; سلوک الهی را دارد و برای تولد بشری بع= 583;ی. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٤٣ می= 711;وید زهد در دنیا ب&#= 1575; یاد مرگ است. و بهترین عباد= 78; تفکٌر در بار= 607; مرگ میباشد. ب&#= 1582;صوص پس از مرگ قبل از مرگ مورد ن&#= 1592;ر حدیث است. ونه &= #1582;ودمرگ که لحظه ای چو&#= 1606; بخواب رفتن است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢١٤٥ &#= 1570;مادگی برای مرگ را م&#= 1740;گوید، که انجام وظایف دوری ک= 606;نده گناه، و انجا= 605; کرامات و نیک= 740; است. آنگاه أهمیٌتی برا= 40; مرگ نخواهد ب= 608;د. تخلیه تنحلی= 07; و تجلیه با وظ&#= 1740;فه سلوک الهی با ولیٌ الهی بم= 593;رفی خداوند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٤٦ می= 711;وید بخاطر یک مشک= 604; و گرفتاری هرگز تمنٌای = 605;رگ را نکنید. که فرصت تکامل ر= 575; نباید از دست &#= 1583;اد. ومشکلات خود بلایای زندگ= 40; و سلوکی وامت= 581;انات پر محنت خداو= 606;د است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٤٨ می= 711;وید بقیه عمر انسان ارزش ن= 583;ارد. مگر برای جبر= 575;ن آنچه گذشت و احیای آنچه مرد و از بین ر&= #1601;ت . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢١٤٩ &#= 1605;یگوید مرگ استیفای = 575;لهی از روانها اس= 578;. که نتیچه زند= 711;ی را بررسی بای= 583; کرد . و یا همان= سلوک الهی است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٥٢ می= 711;وید روز قیامت پس &#= 1575;ز شهود قاﺌم در سالکان ولای= 78; محمدی که خداوند بفرش= 78;گان مرگ اخطار می= 705;ند، که بمؤمن آزاری نرسد. ک&#= 1607; در مرگ قبل از &= #1605;رگ آنرا راحت و سریع آنرا انجام بدهد. ف&#= 1585;شته مرگ عملا هما= 606; شهود آخر سال= 705; میباشد. و همان نیز نطف= 607; تولد نوع فوق بشری اوف و خلاصه تمام ز= 606;دگی های نوعی گذش= 578;ه است<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢١٥٣ &#= 1605;یگوید در قرآن تضاد= 740; نیست. که در باره مرگ بچن= 583; شکل آمده و خداوند نیز تمدید کننده = 570;ن است. این قرآن قرٌه های شهودی در سلو= 705; الهی با ولای= 578; برتر محمدی ا= 587;ت، که هرکس احوا= 604; خاص خود را دارد، ومتناسب بقی= 12;ه گناهان پاکس= 75;زی نشده سالک . <o:p></o:p></sp= an></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٥٤ &#= 1605;یگوید ساعت مرگ بدو= 606; تغییر، همان است که بفرشت= 607; مرگ در شب قدر ابلاغ شده اس= 578;. که پس از مرگ ق&= #1576;ل از مرگ برای ش&#= 1607;ود قاﺌم قطعی میشود. و نیز ن&= #1586;ول روح الهی روح &#= 1575;لقدس که شهود رؤیاﺌی در دل سالک میباشد. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٥٥ می= 711;وید ابراهیم پیامبر از فرشته مرگ، صورت اورا در وقت مرگ خواس= 578; ببیند. و فرشته گفت طاقت نداری. ک&#= 1607; چون خوفناک نشان داد ابر= 575;هیم نیز غش نمود. ک&= #1607; این زشتی برا= 740; قهقراﺌیان هست. که مرگ خود را نمی خواهند. ولی ت&#= 1585;س است که آنها را می کشد. و فرشته مرگ شاهدان همان تجلٌیات اله= 40; وهمان شهود زیبای آخر نور قاﺌم در ولایت محم= 583;ی است، که این همانی روح انسان شاهد ر= 575; دارد. وهمان پرونده آیند= 07; یک روح، و نطفه تولد نو= 593; فوق بشری اور= 575; خواهد داشت. و&#= 1607;مان نیز ماهیٌت ا= 604;هی شخص است. که بقیه داشته ه= 575; با مرگ از بین &= #1605;یرود. ابراهیم بره= 05;ن براهما هر کامل الهی اس= 578;. و رهیده از زندگی نوع بشری خود . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 617; در حدیث ٢١٥٦ &#= 1605;یگوید مرگ طفل در شکم مادرش، چون مرگ در تار وپود انسان است. که فرشته ای خوب یا بد، از خارج از وجود &#= 1575;نسان نیست. که همان &= #1688;نتیک روحی او میباشد. و یا مناسب کارماهای تو= 04;د مسخ در یک صور&#= 1578; نوع حیوانی است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٥٧ &#= 1605;یگوید فرشته مرگ هر رور پنج بار ا&#= 1606;سان را دیدار دار= 583;. در شهودهای پنجانه، که ر= 608;زهای الهی وشهودی میباشند. سال= 705;ان در این دیدار تجلٌیات اله= 40; با مرگ نسبی آنان میباشد. &#= 1608;لی با شهود مصطفوی و با مرگ طولانی تر، شکل تمری= 606;ات مرگ قبل از مرگ و برای دی&#= 1583;ار قاﺌم است. بیا&= #1606;ات پیامبر در باره مرگ و درباره سالک= 75;ن و مرگ قبل از مرگ میباشد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢١٥٨ &#= 1608;قتی که انسان سکو= 578; دارد، وقت نظاره ملک ال= 605;وت یا فرشته مرگ &#= 1587;الک است. که چون در تمرکز وسیله الهی خود هست ،فرشته مرگ آینده خود را نیز میبیند. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٥٩ &#= 1605;یگوید زمین در قبضه فرشته مرگ اس= 578;. زمین همان تن انسان برای ر= 608;ان و روح است، که باید در مرگ از تن جدا شود. = و بجهان ملکوت= 40; الهی خود قطره ای د&#= 1585; دریا دربیاب= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٦٠ &#= 1605;یگوید فرشته مرگ می= 711;وید من روح را دعو&#= 1578; میکنم که بیا= 740;د. اگر که هر جای &= #1580;هان باشم. و روح چون سکٌه ای در کف دست خود آنرا میبینم . &= #1583;رباره سالکان هر صحبتی از مرگ هست. وبرای مر&#= 1711; قبل از مرگ سالکان، دعو= 78; الهی و آینده برتر او میشود. که اجباری برای = 593;بور از پرده مرگ ق&#= 1576;ل از مرگ را ندارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٦١ می= 711;وید خداوند از هر چیزی، چهارت= 75; برگزیده. از م&#= 1604;اﺌک جبرﺌیل قاﺌم&#= 1548; و میکاﺌیل حا&#= 1605;ل روح بمعراج عرش رحمان، و نیز اسرافیل یا همان ( اسراﺌیل و عزراﺌیل) فرشته مرگ. که همان ژنتیک ر= 608;حی شخص و شهود آخر او میباش= 583;. همه اینها عم= 604;ا در وحدت وجود الهی خود هستند. که از م&= #1585;اتب الهی گفته میشوند. عزرا= 5164;یل را امام صادق معکوسی برای = 575;سراﺌیل اسراء کننده معراج است. وب&#= 1585;ای غیر سالکان گفنه که روح را بقهقرا میبذد. که اسراء بمرات= 76; الهی بالاتر ندارند که نز= 583; ارباب نوع حیوانی نسخ ومسخ خود،و برای تکرار د= 585;دناک آینده ها در گذشته ها است. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٦٢ &#= 1605;یگوید فرشته مرگ نی= 586; مراتب کمکی دارد. ولی مراتب الهی همیشه در وحد= 578; وجود ملکوتی عالم الهی خو= 583; هستند. ولی ان&#= 1587;ان برای امکان تصوٌر خود آنها را تفکی= 705; بشرایط و مراحل و عوام= 604; ومراتب میکن= 83;. که عقل مادی ا&#= 1606;سان توان امور وحدت وجود را ندارد. که ما از موجودیٌت ( چهار بعدی) نو&#= 1593; فوق بشری میگ= 608;ﺌیم. که نمیتوانی= 05; چنان ماهیٌت= 40; را تصوٌر کنی= 605;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٦٣ &#= 1605;یگوید فرشته مرگ نم= 740;داند چه کسی را جان میگیرد، تنه= 75; حکم بالاتر ر= 575; اجرا مینمای= 83;. مرگ و دیگر امور الهی در &#= 1585;وح و عوامل الهی= 548; هیچ کدام هیچ &#= 1740;ک از شرایط ماد= 740; ونوع بشری را ندارند. ولی انسان چنان تصوٌر از عوا= 605;ل الهی تفکیک ش= 583;ه میگوید. مادا= 605; که انسان عقل مادی و نوع بشری را دارد . = که انسان را سه بعدی و نوع فوق بشری را چ&#= 1607;ار بعدی، وحیوا= 06;ات را دو بعدی وگ&#= 1740;اه یک بعدی زندگ= 740; دارند. تن و ذهن و روان و روح الهی کاملان الهی. &#= 1608;خداوند در انواع بالاتر موجودیٌتها®= 0; پنج و ده و صد بعدی وبالات= 85; دارد. که مرات&#= 1576; الهی بالاتر چنین کنترل م= 608;جودات نوعی خود را مینمایند. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٦٤ &#= 1605;یگوید شمارش انسانها غیر از شمارش عوامل الهی م= 740;باشد. که وقت مرگ نیز شمارش دارند. مرگ قب&#= 1604; از مرگ، بیشت= 585; مورد نظر است &#= 1578;ا مرگ طبیعی. که عوامل طول بیشتر یا کمت= 585; عمر هستند. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٦٥ &#= 1605;یگوید مرگ با شمارش أیٌام وبا شمارش روانی = 575;ست. که بچه شهودی از مراتب اله= 740; تا کنون رسیده، و چه مقدار کمٌی و کیفی قهقراه= 75;ی حیوانی یافت= 07; است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٦٦ می= 711;وید مردم دیگران را با مرگ راحت میکنند ویا خودشان ر= 575;حت میشوند. که کاملان الهی = 608; غیر سالکان ا= 586; آزار آنها راحت میشوند. &#= 1608;مرگ قبل از مرگ نجات سالکان = 575;ست و أثری در دیگران ندار= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٦٧ می= 711;وید مرگ کفٌاره وجبران گناه= 75;ن مؤمنان سالک = 575;ست. که مرگ قبل از مرگ مورد نظر &#= 1605;یباشد. که پاکسازی ب= 740;شتر در آلودگی روان سالک میکند. ولی غی&#= 1585; سالکان که مر= 711;شان کفٌاره آنان نیست. مگر زندگی های مس= 582; حیوانی، که جبران گناهکاری ها= 40; کنونی باشد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجٌ= 575;د در حدیث ٢١٦٨ &#= 1605;یگوید خداوند تردی= 83; دارد، که جان مؤمن را بگیرد. اگر &= #1582;ودش نخواسته باش= 83;. که این در مرگ &= #1602;بل از مرگ مؤمن ا&#= 1608;م کننده است. که باید جان بشر= 740; را بدهد که بجانان الهی = 606;ور قاﺌم برسد. پس مرگ او باراد= 607; خود سالک است وبا کمک خداوند. اما کاملان الهی = 576;ازگشته بخلق، باز بسته بخواست آنان است که ب&#= 1605;یرند. که بیشتر بستگی بنتیج= 07; خدمات آنان دارد. وب&#= 1740; نتیجه ای اله= 740; نمیخواهند زنده باشند. ک&#= 1607; نزد خداوند وعده ها دارن= 583;. برای مرگ دیگران تردی= 83; الهی ندارند. &#= 1705;ه باز مرگشان بنفع آنان اس= 578;. که جهنٌمی تر &#= 1606;شوند. واحوال سالک= 75;ن وکاملان خود چنان آرامش ع= 605;یق روانی دارند= 48; که گوﺌی مرگ بشری آنان را &#= 1583;ر تن وروان دور مینماید. هما= 606; گونه که نگرا= 606;یهای عصبی وروانی = 578;سریع مرگ را مینماید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٦٩ &#= 1605;یگوید مرگ برای مؤم= 606; معطٌر و دلبا= 586; کن میباشد. که مراتب شهودی پس از مرگ قبل &= #1575;ز مرگ سالکان ا= 587;ت. ولی در غیر سا&#= 1604;کان الهی فرشته مرگ متعفٌن و= 586;شت و ترسناک است. &= #1705;ه همان ذات زشت وکریه ژنتیک = 585;وحی آنان میباشد. &#= 1705;ه بمسخ حیوانی = 570;نان را میبرد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٧٠ می= 711;وید اگر مؤمن فرش= 578;ه مرگ را سوگند &#= 1576;دهد که نمیرد، هر= 711;ز نخواهد مرد. و&#= 1604;ی وقت مرگ مؤمن &#= 1585;وان یک کامل الهی چنان معطٌرا= 87;ت که اورا فراموشی مید= 07;د. که امام آنرا باد (مَنسیّه) فراموش دهند= 07; میگوید. و یا بالعکس باد ( مَسخیٌه ) مینامد، که روان را بمسخ حیوانی میبر= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢١٧٢ &#= 1605;یگوید کودک متولد س= 607; گونه است. یا بشارت نعمت أ= 576;دی است. که در شاهدان قاﺌم بار دیگر،و قبل از مرگ آغاز آخرین ن= 593;مات مصطفوی و رحمتهای رحمانی دارد. &#= 1608; یا بشارت بعذ= 575;ب میدهد. که نا امید در مسخهای حیوانی صدها هزار و میلیو= 606;ها سال طول خواه= 583; کشید. که دوباره بنوع بشری برسد. و یا از گونه أندوه غیر سالکان میباشد، که وضع مشخٌصی ندارد که توصیف شود. مر&#= 1711; غیر سالکان ب= 602;ول امام صادق، ب= 585; خلاف کاملان= 48; که تمام مراحل م= 585;گ قبل از مرگ خو&#= 1583; را میبینند و گوﺌی رنج را مرگ میبرند. ک&#= 1607; از ناراحتی ا= 586; خواب مرگ بیدار نمیگر= 83;ند. ولی کاملکان = 578;مام مراحل را بچش= 605; میبینند و رنجی ندارند. &#= 1608;لی این رنج در مرگ قبل از مر&#= 1711; آنان نیست، ک= 607; مرگ طبیعی وب= 583;ون بیداری میباشد . اما در سالکان کامل نشده، ا= 605;ام صادق میگوید = 601;رشته مرگ بر او با پرش میزند که بیهوش میشود واحوال مرگ ر= 575; نمی بیند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام مجتبی در حدی= 579; ٢١٧٣ میگوید مرگ مؤمنان عظیم ترین سرور وخورسن= 83;ی بدنبال دارد. &#= 1608; برای غیر سالکان که بد= 578;رین عذاب جهنٌم ر= 575; بدنبال دارد. &#= 1605;ؤمنان اوم کننده و امٌی در سلوک &#= 1575;لهی، رسیده بشهود نهاﺌی قاﺌم در ولایت محمدی است، ک= 607; بهشتهای گون= 75;کون را بدنبال مر= 711; قبل از مرگ خود دارند. به&#= 1588;تهای چهارگانه و چهارگونه . <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجٌ= 575;د در حدیث ٢١٧٤ &#= 1605;یگوید امام حسین و چند کامل اله= 740; با او، در شدٌت احوال د= 585; روز عاشورا، صورتهای نورانی و آرا= 605; داشتند. ولی د&#= 1740;گران ترسان و لرزا= 606; بودند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجٌاد در حدی= 579; ٢١٧٥ میگوید اگر برای مؤم= 606; سالک در مرگ ق&#= 1576;ل از مرگ، چون بیرون آوردن لباس از تن می&#= 1575;شد که کثیف باشد. &= #1608; لباس معطٌر و نو برتن میکنند. پس از &= #1576;ازگشت بخلق کاملان = 608; یا در نوع فوق بشری، چنین ل= 576;اس تن فوق بشری، &#= 1608;یا پوششهای چنا= 06; بدنهاﺌی را دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٧٦ &#= 1605;یگوید مرگ همان خوا= 576; است. که هر شب د= ارید. ولی دراز تر است. که بیداری آن رو= 586; قیامت است. سا&#= 1604;کان با شهود نور ق&#= 1575;ﺌم پس از مرک قبل از مرگ که تجربه این نویسنده بود= 48; که در خواب ورؤیا وبدون ترس صورت گرف= 578;. وهرگاه در خواب ترسی با= 588;د ازشخص خواب میپرد. آنگاه &#= 1605;حروم از نتایج چنا= 606; مرگ با مرگی محروم از کسب مراتب شهودی = 582;واهد بود. وهرچه ایمان وعشق و صداقت سالک بیشتر باشد، = 576;یداری فوری از خواب شهودی را نخواهد داشت. &#= 1605;گر بنهایت میسٌ= 85; خود از رؤیا ب&#= 1585;سد. در تجربه این &#= 1606;ویسنده در محضر مقام مصطفوی خود، هفت بار در هفت رؤیا دست= 608;ر مرگ اورا انج= 575;م میدام. که احو&#= 1575;لی چون برق گرفتگی وهمراه دورا= 06; تمام وجودم ر= 575; داشت. که یک بار نیز در یک &= #1585;ؤیا ، دوبار دستو= 585; مرگ را اجرا ک&#= 1585;دم. که بعدا دریک مراسم طولان= 40; تر، باز در رؤیا تمام جریان حرکت ب= 587;وی صحنه مرگ را مانند کسی که &#= 1576;رای اعدام برده میشود. تمام ل&#= 1581;ظات آنرا میدیدم = 608; ترسی نداشتم. &#= 1608; میدانستم کج= 75; میروم. ولی باز لحظه &#= 1602;طعی مرگ را ندیدم که چشم در دنیای روشن الهی بازکرد= 05;. همچنان لحظه مرگ معلوم من نشد. و راهنمای خود= 05; را در حجم کوچکتر و افق= 740; چون پرندگان دست در دست من داشت. ومن عمودی روی زم= 740;ن راه میرفتم. س&#= 1575;ختمانهای سنگی عظیمی میدیدم. که بر&#= 1575;هنمای خود، که ژنتی= 705; روحی خودم بود، توضیح میدادم که از آن سوراخ گوش= 607; یک تاج ساختمان سنگ= 40; بیرون آمدم. و او نیز چیزی نمیگفت . <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢١٧٧ میگوید مرگ چ= 608;ن صافی است، که فرشتکان را ا= 586; گناهان خالی میکند. که آخرین امتحانات پر = 605;حنت آنان است. که بقول پیامبر بقایای آلودگی های ر= 608;ان در مرگ سخت تر پاک میشود. سا&#= 1604;کان برای آماده شدن مرگ قبل از مرگ در( اِس&= #1578;ضعاف) ارادی تن و روان وفکر خو= 583; میکوشد. چون ر&#= 1608;زه های طولانی و غم شدید عقب ماندگی. و سالکان در بلایای سخت تر، از خداون= 583; سپاسگذاز تر = 607;ستند. که پاکسازی ر= 608;ان آنها بوسیله مراتب الهی عمیق تر صورت &#= 1711;یرد. گرچه بقول پی= 575;مبر سالکان با کمتر از ده در صد تزکیه نفس &#= 1583;ر تخلیه ونتحلیه، در مرز شرط لازم وکافی از نظر &#= 1575;لهی، روح سالک مور= 583; اصطفای الهی = 602;رار میگیرد. که تا عرش رحمان نی= 586; میرسد. تا بقیه عمر معصومانه خود، همچنان = 662;اکسازی روان را انجا= 605; میدهد. و ذخیره آخرت ن= 608;ع فوق بشری را ب&#= 1740;شتر میکند. که کرامات بالقوٌه خودرا هرچه بیشتر تحقٌق میدهد. والاٌ &#= 1578;نها خداوند الله = 570;هو است، که مطلق= 575; پاک است که روح الأرواح میگوﺌیم. پس تولدات بجها= 06; ندارد. که( لم ی= َلد ولم یولَد) خود را توصیف &#= 1605;یکند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام جوا= 583; در حدیث ٢١٧٨ میگوید سالک = 583;ر شُرُف مرگ بامکام رضا گفت که چون تورا شناختم مرگ را یافتم. &= #1583;رک اهمیت مرگ بر= 575;ی شهود مهم نور قاﺌم در ولایت محمدی = 575;ست. مرگی که سالک آرزو دارد، د= 585; برابر چشم محبوب الهی خ= 608;د، که دستور مرگ را داده جان بدهد. ولو بخل&#= 1602; باز نگردد. حا&#= 1601;ظ شیرازی این ح= 590;ور امام را برای &#= 1587;الک،مکرر و زیبا بیان داشته است. که شرح احوال خو= 583; او میباشد. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام جوا= 583; در حدیث ٢١٧٩ میگوید علٌت ترس مردم از مرگ جهل آنان است . که سالکان از پی= 585; میفهمد، که مرگ قبل از مر&#= 1711; نجات از نوع بشری است. که م&= #1585;گ طبیعی خبر نمیدهد. و اگر باخبر شود، چون وقت اعدا= 605; او برای مثال باشد، زودتر از مرگ اعدام عملا مرده اس= 578;. واعدامیان أغلب توان را= 607; رفتن بپای دا= 585; را ندارند. وآ&#= 1606;ان را چون مرده م&#= 1740;برند. و با تیر خلاص &= #1605;یتونند که حکم قانون= 740; اعدام را اجر= 575; کنند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٢١٨٠ میگوید ترس ت= 608; از مرگ بعلٌت نشناختن آن است. که حمامی برای پاک کرد= 606; چرک تن، ومرگ &#= 1576;رای پاک نموده روان میباشد. &#= 1608; شهود و رحمت ت&#= 1580;لٌی درسالکان پاکی روح القدس در کاملان پاکی عمیق تر میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسکری در حدی= 579; ٢١٨١ میگوید مرگ تصدیق چی= 586;ی است که وجود ن&#= 1583;ارد. که مؤمن در مرگ نمی میرد. &= #1608; کافر مرگ دار= 583; که میمیرد، چ= 608;ن بحقارتهای حیوانی مجدد میرود. و همان است که قرآن خروج زنده از &#= 1605;رده میگوید. که کامل شاهد قاﺌم و یا در تولد فوق بشر= 740; دارد. بقول ملاٌی رومی ا= 586; جمادی و گیاه= 740; وحیوانی بنو= 93; بشری را با مردن رسیدم. پ&#= 1587; من کی زمردن کم شدم؟ که آنرا مرگ و نیستی بگویم. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢١٨٢ &#= 1605;یگوید شیعه ما، سال= 705; دارای شعاع های شهود مقد= 605;اتی، اگر دستوری ر= 575; اطاعت نکند، دوچار بلاﺌی با مرگ میشود= 548; تا کناهش پاک &#= 1588;ود. که باید پاک ن&#= 1586;د خداوند برود. &#= 1608; در شهود روح القدس ربٌ النوع بشری ا= 587;ت، که تجلٌی نها= 5164;ی برای نوع بشر= 740; میباشد. که با کمتر از ده در صد پاکی آلود= 711;ی های روانی بنجات میرسد که پیامبر میگوید. و بقیٌه آلودگ= 40; ها وکمبودها = 583;ر تولدات بهتر بعدی برطرف م= 740;شود. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٨٤ &#= 1576;کسی میگوید که با مرگ برکت اله= 740;، در شهود نور ق&#= 1575;ﺌم و برای پس از مرگ برکت خواهد بود. که در نوع فوق بشری این برک= 578; مقام الهی رو= 581; فردی هست. اما&#= 1605; میخواهد بگو= 40;د که مرگ پایان یافتن قطعی نیست. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٨٥ &#= 1605;یگوید خروج روح از ت&#= 1606; باعث رنج میش= 608;د که بدان عادت &#= 1705;رده است. ولی برای &= #1608;رود روح بتن و نطفه جنین چنین سخت نیس= 578;. و نیز در تولد دوم الهی کام= 604;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٢١٨٦ میگوید سه وح= 588;ت و ترس انسان، &#= 1607;نگام تولد و هنگام مرگ و روز بعث بجهان است. که کاملان از خو= 575;ب مرگ بیدار میگردند، که = 605;قررات دینی قبلی را ندارند. که معصوم ومصون از گناه و ترک واجب عبادت دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجٌاد در حدی= 579; ٢١٨٧ میگوید انسان ساعت دیدن وحضور مرگ، و ساعت ورود بقبر، و ساعت ایستاد= 06; در برابر خداوند است ، که باید ببهش= 578; یا جهنٌم برو= 583; . این مرگ قبل از مرگ سالک است، که ساعت و نتیجه سعی و سلوک الهی اس= 578;. که بنور شهود= 740; میرسد که مرگ= 740; ندارد. و غیر سالکان در مر= 711; طبیعی، چون تصوٌراتی نا = 583;رست دارند که میترسند. ویا در مسخ حیوان= 740; در گلٌه حیوا= 606;ی خود همیشه میترسند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢١٨٨ میگوید برای مرگ طبیعی نیست، که قرآ= 606; از ساق پا میگ&#= 1608;ید. که پاها وقتی &#= 1583;راز میشود، که رف= 578;ن و (سوق) بسوی خداوند راند= 07; بجلو میشوند. &#= 1605;رگ سالکان وکاملان و غی= 585; سالکان و مرگ &#= 1602;بل از مرگ را باید از هم تف&#= 1705;یک کرد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام حسن &#= 1583;ر حدیث ٢١٨٩ وق= 578; مرگ أشک میریخت، و گف= 578; بخاطر دوری دوستان و اول= 575;د است. انسان محتضر کنترل = 575;عمال خود را ندارد. &= #1587;الکان غرق تمرکز، و کاملان الهی غرق تصوٌرات شهودی خود، و غیر سالکان غرق تخیٌلات = 608; اوهام خود در باره مرگ و بعد از مرگ میباشند. أشک &#= 1575;مام بطور طبیعی د= 585; تن بوده است. ک&= #1607; باید دید عام= 604; مرگ چه بیمار= 740; و دردی بوده ا&#= 1587;ت. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٩٠ &#= 1605;یگوید خداوند جز در= 576;اره مؤمن کامل الهی است که تردید پذیرش مرگ اورا دار= 583;. زیرا هنوز میتواند خدمات الهی ک= 606;د و ذخیره آخرت بیشتر برای آینده خود بسازد. ولی سالکان و در مرگ قبل از مرگ خودشان د= 585; تردید میباشند. وبر= 575;ی غیر سالکان تردید خداون= 83; معنی ندارد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٩١ &#= 1605;یگوید مؤمن اگر مرگ را دوست نداش= 578; نخواهد مرد. ک&#= 1607; مؤمن کامل الهی تا وقتی که در دنیا میباشد. کافر است که ایمان= 588; بخاطر أنس او بدنیا ونوع بشری خود میب= 575;شد. و بسالکان دی= 711;ر که ایمان و باور ندارد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٩٢ &#= 1605;یگوید بلایای مؤمن = 608; سالک پاکساز= 40; بقیه گناهان او میباشد. زی&#= 1585;ا هیچ کس مطلقا پاک در روان ن&#= 1605;یشود. که تنها خداوند است ک= 607; مطلقا پاک روان است. لذا تولدات بجها= 06; را ندارد. که بخواهد با عق= 604; بیشتری فهم معایب خود کن= 583; و آنها را پاک نماید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٩٣ &#= 1605;یگوید سالک که گناه &#= 1705;ند، با ناصبی مخالف ولایت گرفتار احوالی میشو= 83; چون فقر و مرض. = که پاکسازی روا= 06; او باشدٌت است. و بدون شهود وتجلٌی الهی = 705;ارماهای بجهان در نسخ ومسخ دارد. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٩٤ می= 711;وید اگر کسی ناله &#= 1605;یّت را بشنود که ب&#= 1587;یار هولناک خواه= 83; بود. که بر خودشان أشک میریزند. &#= 1604;ذا بر زنده باید گریست نه بر مرده. که زنده ها فکر نجات پس از مرگ با سلوک الهی را ندارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢١٩٥ می= 711;وید مرگ مؤمن با استقبال مراتب الهی میباشد. که پی&#= 1585;وان ابلیس آخوند میگویند، سع= 40; کردیم، ولی اطاعت ما نکرد، که فری= 576; آخوند مذهبی را نخورد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢١٩٦ &#= 1605;یگوید در رؤیا پیامبر را دیدم، که گفت غیبت تو طول ک&#= 1588;ید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢١٩٧ میگوید مؤمن در وقت مرگ اکراه ندارد. &#= 1586;یرا پنج تن آل عبا ما را حاضر در کنار خود دار= 583;. یا همان مرات= 576; شهودی او. که ش&= #1575;هد آنها غرق احوال نیکوی = 582;ود میباشد. و مرگ &= #1670;ون خواب دست میدهد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در 2198 میگوید وقت مرگ بمؤم= 606; میگویند، تر= 87; نداشته باش. که خداوند رحیم تر از مادر میباشد. و چشم بحضور پنح تن میکند و آرام میشود. که همان شهود مراتب مقدماتی برا= 40; مرگ قبل ارمرگ و شهود قاﺌم میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢١٩٩ میگوید که غی= 585; سالکان ناگا= 07; دوچار مرگ و جداﺌی میگردند و حسرت پایان فرصت زندگی دارند. و نیر توصیف بیشتر از مرگ غیر سالکان . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢٣٠٠ &#= 1575;ز دو (نَکیر و مُنکَر) میگو= 740;د. که سالکان در عزلتگاه سلو= 05;ی قبر آنان، پا= 587;خ هر پرسش (انکاری عقید= 578;ی) و هر کار (فساد منکری) را مید&#= 1607;د. که چون بشهود رسید این پرس= 588;ها تمام میشود. ک&#= 1607; داخل قبر خاک= 740; خبری نیست. که تن انسان قبر روح او میباش= 583;. که سالک نیر چنین در قبر است و در عزلتگاه سلوکی چون قب= 585; . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٠١ &#= 1605;یگوید مؤمن کامل در وقت خواب، اگ= 585; خداوند بخوا= 07;د، جانش گرفته میشود . که همه برای مرگ خوا= 576; ضعف تن دارند. &= #1587;الکان در رؤیا برای مرگ قبل از مرگ بشهود میرسند و از خواب مرگ قبل از مرگ بیدار &#= 1605;یگردند. که تولد دوم الهی آنان خواهد بود. و اگر مشیٌت الهی نداشت. ب&#= 1705;لٌی قالب تهی میکند. که هرک&#= 1587; بانتظار بهشتی خود میرود. وخود را در بوستان در عوالم اله= 740; میبیند. چون بخلق باز گرد= 583; یا در تولد نوع فوق بشری= 548; تمدنٌی بسیا= 85; عظیم تر از تمدٌن نوع بشری دارد. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٠٢ &#= 1605;یگوید ارواح مؤمنا= 06; باهم ملاقات = 583;ارند و یکدیگر را میشناسند. که منظور ارواح = 583;ر عوالم الهی نیست. که هرکس بهشت و مقام ش&#= 1607;ودی خود را دارد. ب&= #1604;که در بازگشت بخ= 604;ق کاملان الهی است، که یکدی= 711;ر را ملاقات و احوال پرسی ه= 605; میکنند. ویکد= 740;گر را میفهمند. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٠٤ میگوید بنده = 605;ؤمن دخول بقبر خو= 583;، شش صورت زیبا باوی وارد میشود. که همان مراتب ش= 607;ودی تجلٌیات ششگ= 75;نه تا قاﺌم روح ا&= #1604;قدس میباشند. و این جریان در قبر خاکی نیس= 578;. که در قبرتن او در تولد دو&#= 1605; و بازگشت بخل= 602; است. و همان ژن&= #1578;یک روحی انسان کامل است. که نطفه تولد نو= 593; فوق بشری آینده او خواهد بود که مقام الهی او میباشد. وهر ا&#= 1606;سان بشری نیز اکنون که متولد شد، کمالات شهود ولایتهای قبلی پیشین خ= 608;د را دارد، که تجدید آن شهودها میکن= 83; و بشهود برتر یا نهاﺌی خود میرسد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٠٥ &#= 1605;یگوید افراد (بنی اُ&#= 1605;یٌه) دشمنان ولای= 78; علیٌ، ونیز تمام قشری های مذه= 576;ی سنٌی یا شیعی= 548; بجای اوم و ام&#= 1612;ی شدن، اولاد ن= 575; خلف پدران،و اصطلاحا حرا= 05; زادگانی هستند، که مخالف سلوک ا= 604;هی وولایت میباشند. پس بمسخ حیوانی = 605;یروند. نوع مسخ حیوا= 606;ی بستگی بدرجه آلودگی های ک= 605;ٌی و کیفی ژنتیک &#= 1585;وحی آنان و پس از م&= #1585;گ آنها است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٣٠٦ &#= 1605;یگوید در قبر تنها از ( ایمان یا کفر) پرسیده میشود . در قبر = عزلتگاه سالکان از ایمان و عقای= 583; سلوکی میپرس= 06;د. و از غیر سالکان در تولد مسخ حیو= 575;نی صفات حیوانی آنها، تجسٌم = 575;عمال منفی آنان خواهد بود، ک= 607; زبان حال آنه= 575; میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٣٠٧ &#= 1605;یگوید اگر أمین اوم کننده ای یافتم، هرچه = 605;یدانم بوی میگویم و تکبٌر نمی کن= 605; . پس اگر شک در سلوک الهی وگفتارهای پ= 40;امبر کنید، گفتن ا= 587;رار الهی مفید شم= 575; نخواهد بود. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسکری در حدی= 579; ٢٣٠٨ میگوید = 662;یامبر بقریش مخالف = 582;ود میگفت، شما م= 585;ده بودید که در رحم مادران زنده شدید. با&#= 1586; میمیرید و دوباره در قیامت زنده میشوید. وقت زایش بچه حیوان که از رحم مادر برو= 740; زمین می افتد= 548; که عقاب خود را خواهد دید. &= #1740;عنی عذاب زندگی مسخ حیوانی ک= 607; خواهند داشت. &#= 1602;ریش زردشتی های ق= 588;ری بودند. و بنی امیٌه هر قشر= 740; که اوم و سلوک الهی نمیکند . <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢٣٠٩ &#= 1583;ر کوفه روی خاک نشست و گفت که &= #1571;رواح پیامبران ای= 06;جا هستند. ولایت= 607;ای قدیم ادوار تاریخی بابل= 40;، که در مسجد کوفه و سهله و غیره عبادات داشتند. ضمنا &#= 1582;ود مولا در شهودهای خود= 48; چون هر کامل م&#= 1581;مدی شهود پیامبران گذ= 88;ته را در دل و خاطر دارد. وخ&#= 1608;د تجسٌم زنده ت= 605;ام مراتب الهی ش= 607;ودی قبلی میباشد. &#= 1608; نیز هر کامل الهی آینده ولایت محمدی. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٣١٠ می= 711;وید (قول ثابت) مؤمنان همان أذکار توحید= 40; چون لا اله الاٌ الله اس= 578;. که ثابت و داﺌ&= #1605; با هر تجلٌی ا&#= 1604;هی أذکار توحید= 40; میگویند. حتی &#= 1608;قتی بعرش رحمان و یا بفرض محال &#= 1576;نور الآنوار الل= 07; أهورمزدا برسند. ریرا هنوز بخداون= 83; (هو) نرسیده اند. آنگاه مؤ&#= 1605;ن در حال اوم و ذکر خدا میباشند. زیر= 575; در سلوک توسٌ= 604; عبادی همراه أذکار توحید= 40; دفع شرک احتمالی میباشند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢٣١٣ &#= 1605;یگوید که در مرگ مادرش پیامب= 85; چون مطٌلع شد، فریاد میزد ک= 607; مادر من مرده &#= 1575;ست. زیرا محمد را بزرگ کرده بو= 583;. که حتی فرزند= 575;ن خودرا گرسنه = 605;یگذاشت، که من سیر شوم .= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٢٣١٤ &#= 1578;عریف گروه (واقِفه) را میکند. که سلوک الهی نکرده، و توثٌف شهودی یافته اند و یا سلوک الهی &#= 1606;کرده اند. که در قبر نمیتوانند تکمیل پرسش (امامان) کنند. = یعنی در شهود تجلٌیات اله= 40; متوقٌف میشو= 83;. که اگر ترک صلات و ارتبا= 591; و بد اعتقادی بپیر الهی خو= 583; پیدا کنند، پ= 587; جهنٌمی میشوند. والا= 612; در تولد بهتر بشری، دنبال= 07; شهودهای تا قاﺌم را باید بگیرند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٣١٦ می= 711;وید قبر نخستین منرل و مقام ن&#= 1586;ول آخرت یا تولد &#= 1576;عدی است. که هر کس باید از آن بگ&#= 1584;رد. که سالکان در &#= 1605;رگ قبل از مرگ دارند. پس از آن مرگ طبیعی نیز برایش آسان خواهد ب= 608;د زیرا معصوم میباشند. ولی نوع فوق بشری هفت هزار سال بعد مقررات سلوکی ولایت = 605;هدیٍ، باز مسؤل احکام الهی وسلوکی دیگر= 40; دارند که بنو= 585; رحمان برسند. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجاٌد در حدی= 579; ٢٣١٩ میگوید که بروح مؤمن پس از مرگ میگویند، میخواهی بتن خود باز گردی= 567; که میگوید چر= 575; غم و بلا را برای خود بخواهم. که مرگ با شهود قاﺌم را نداشته باشد. &#= 1588;اهد قاﺌم وعرش رحمان معصومیٌت و ب= 740; غمی دارد. سال&#= 1705; اگر مراتب شهود مقدمات= 40; را داشت، خوا= 607;ان تکمیل شهودهای خود با شهود قاﺌم میباشد. تا در تولد بشری مجدد بجهان گرفتار مشکل= 75;ت نشود . اما غیر سالکان که بآنها چنین پ= 740;شنهادی نمیشود. که آنان طالب خواهند بود. ک&#= 1607; بهتر از تولد مسخ حیوانی بحهان نیست. و اگر میپذیرد= 48; در صورت مسخ شده خود وارد نطف= 607; مادری حیوان= 40; می شود. راست گ&= #1601;ته که دوچار غم د&#= 1575;ﺌم خواهد بود. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>امام ر= ;ضا در حدیث ٢٣٢٠ &#= 1605;یگوید قبلا رؤیاﺌی نبود. یعنی رؤ&#= 1740;اهای شهودی نبود. و پس از رسیدن پ&#= 1740;امبران اولی العزم بود، تا اطاع= 578; آنان کنند. یع&#= 1606;ی بازگشت پیام= 76;ران ولایتهای شش= 11;انه نوع بشری، آغاز از آدم کیومرث، و اطاعت سلوکی = 587;الکان بود که رؤیا های سلوکی بوجود آمد. که &= #1587;الکانی قبل از آدم نبود. و یا اگر بود بسیتم دیگری خاص دیگر حیوانا= 78; بوده، که خبر= 740; از آنها نداریم. امام میخواهد محم= 83; را بگوید، که رؤیاهای شهودی هفتگانه ولا= 40;ت محمدی که در سطح بالاتر ا= 586; زمانهای پیش= 40;ن است مطرح نبو= 583;. و الاٌ رؤیاهای شهوانی و حیو= 575;نی نوع بشری، حت= 740; در کودکان وجود داشته و غیر سالکان ا= 705;نون دارند. و آنها را (اَحلام شهوانی) میگویند. ونه رؤیاهای با ر= 572;یت بچشم دل از تجلٌیات اله= 40;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢٣٢١ &#= 1605;یگوید میٌت پس از بازگشت تشیی= 93; کنندگان مواجه با محا= 587;به میشود. که میٌ&#= 1578; در قبرش و یا ج&= #1607;نٌم درٌه ای که مت&#= 1608;لد میشود. و سالک &= #1583;ر دوره سلوک هر گناه او مورد پرسش پیر ومراتب الهی وحتی وجدان خودش میباشد. &#= 1578;ا معایب خود را برطرف کند و عقاید جدید ا= 586; پیر و مراتب الهی بیابد. ب&#= 1582;صوص در شهود قاﺌم و عرش رحمان ، که سالک کامل &#= 1588;ده معصوم میگرد= 83;. و دیگر پرسشی از او ندارد. ک&= #1607; همچنان در قب= 585; تن، روح الهی مدفون شده اس= 578;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی در حدیث ٢٣٢٢ می= 711;وید برای مرگ قبل از مرگ، که باید برسد، باید اقدامی = 705;نید. که همان قیام= 578; قاﺌم درسلوک &#= 1575;لهی و با مرگ قبل از مرگ با داش&#= 1578;ن پنج شهود مقدماتی، خو= 83; را بنجات برس= 575;نند. که قیامت آنا= 606; قیام قاﺌم رو&#= 1581; القدس میباش= 83;. و قیام وخروج جان از تن بشری است. ومر&#= 1711; و قبر برای انسانها بیشتر عبرت و هشیاری میده= 83;. که برای وصف ج&#= 1607;نٌم یا توصیف بهش= 578; میشود. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٣٢٣ &#= 1605;یگوید هرکس رکوع خو= 583; را بخوبی تکمیل کند، وحشت قبر ندا= 585;د. یعنی رکوع و تعظیم و اطاع= 578; پیر کامل حسی= 606;ی بمعرفی خداو= 06;د، و در توسٌلات عبادی که بدقٌت و عقید= 607; وعشق صورت گی= 585;د نجات سلوکی دارد. ووحشت مرگ قبل از مرگ برای شهو= 583; قاﺌم را ندارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٣٢٤ می= 711;وید دو فرشته نکی= 585; ومنکر در قبر برای میٌت هس= 578; . که یکی نکیر یا کارهای زش= 578; روان سالک، و یکی منکر که انکارهای عقیدتی سالک را پرسش میکنند. که پی&#= 1585; الهی در قبر تن سالک و روا&#= 1606; او در دوره سل&#= 1608;ک و عزلتگاه سل= 608;کی پرسشها مینماید. که با مرگ قبل از مرگ بنور قاﺌم و پیایان سلوک = 608; پرسشهای اله= 40; میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٢٥ &#= 1605;یگوید هریک از سالک= 575;ن ولایت در مرگ (شهید) است. گوﺌ= ;ی در جنگ در صف پ&= #1740;امبر جنگیده وکشت= 07; شده که (جهاد) ن= موده است . که سالکان بدست= 08;ر شهود پنجم صو= 585;ت مصطفوی خود مرگ قبل از مر&#= 1711; را نموده ، که بنور قاﺌم رسیده و( شهید &= #1608;شاهد) تجلٌی الهی م= 740;شود. که اگر بدای ا&#= 1604;هی داشت، دوبار= 07; زنده وتولد پیامب= 85;گونه دارد، که بخل= 602; باز میگردد. و&#= 1740;ا در نوع فوق بشری با هزاران براب= 85; عقل وکرامات نوع= 40;، هفت هزار سال بعد متولد می= 588;ود. که کاملان با= 586;گشته بخلق رجعت حس= 740;نی خود را نموده ، حسینی زنده &#= 1587;الکان احتمالی خود میگردد . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٣٢٢٨ &#= 1605;یگوید که ارواح قبل از اجسام بدوهزار سال آفریده شده اند. زیرا انسان کنونی دنباله تولدات بشری گذشته بوده و &#= 1588;هودهای مقدماتی را داشته است. دو&#= 1607;زار سال رقمی سمب= 608;لیک که طولانی تر از اینها است. &= #1711;رچه خداوند در أزل، نطفه نخ= 587;تین روح هر موجود را، از اقیانوس بی کران روح الأرواح خود آفریده وجدا = 606;موده است. که در اجس&= #1575;م تحت أتمی وگی= 575;هی وحیوانی و فصول فراوان = 576;شری، تکامل عقلی و= 585;وانی یافته، که میتواند اکن= 08;ن با سلوک الهی &#= 1576;نور قاﺌم نیز برس&#= 1583;. که ببی نهایت &#= 1575;نواع فوق بشری نیز &#= 1576;رود. تا بفرض محال &#= 1576;نور الآنوار الل= 07; أهورمزدا با= 86; گردد. که بازگشت هم= 607; بسوی خدا میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٣٤٦ می= 711;وید که منکران ولایت، وقت م= 585;گ بتشییع کنندگان خود فریاد میکند= 48; که مانند او سرکش خداوند نباشند و سلو= 705; الهی کنند. و ا&= #1711;ر در کارماها چنین بزبان حال بگویند. و الاٌ انسان ب= 575;ید عقلش رسیده ب= 575;شد، که اکنون سلو= 705; الهی نماید. و تازنده هست خ= 608;د را بنجات با نور قاﺌم برساند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٣٤٧ &#= 1605;یگوید در قبر باز رو&#= 1581; بتن باز میگر= 583;د، که فرشتگان نکیر ومنکر اورا آزمایش کنند. و در دوره سلوک اس= 578; که سالک امتحانات پر محنت و بلای الهی خاص سالکان دست م= 740;دهد. تا بشهود قاﺌم وجشن پیروزی و( فَر روزی) و نو روز و فروهر خود را بیابد. که در بازگشت بخ= 604;ق است که روح دوباره بتن وارد میشود. ک&#= 1607; از خواب مرگ ق&#= 1576;ل از مرگ بیدار میگردد. تا پس از مرگ طبیعی و نوعی در نوع فوق بشری هفت &#= 1607;زارسال بعد، از مادر= 740; فوق بشری متولد شود. که با ولایت مهدوی بنور رحمان نیز بر= 587;د. که با هزاران برابر عقل وک= 585;امات بالفعل و بالقوٌه نوع بشری میباشن= 83;. دوره سلوک و عزلت سلوکی، همان( فِترت) و مرحله عمر انسان سالک ا= 587;ت. ویا بالعکس دوره تلف شدن عمر انسان بد= 608;ن سلوک الهی. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٠ &#= 1605;یگوید در قبر فشار قبر هست. و پرسش های دو ف&#= 1585;شته نکیر ومنکر. ک&#= 1607; در دوره سلوک فشار زندگی روح مدفون در تن، وگرفتار بلایای سلوک= 40; در عزلتگاه، تا سالک بخداوند نشا= 06; بدهد، که سالکی صاد= 602; وعاشق و شایسته است. ک&#= 1607; بتجلٌیات ال= 07;ی تا عرش رحمان وبازگشت بخل= 02; برسد. که پیامبر وقرآن ناطق چ= 606;د سالک احتمال= 40; خود گردد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥١ &#= 1605;یگوید رقیٌه دختر پیامبر زن عث= 605;ان که مرده بود، پیامبر برای= 88; از خداوند فشار قبر را خ&#= 1608;است که مرتفع گرد= 583;. که تولد قهقر= 575;ﺌی رقیّه خواهد بود. که وی تا آخر عمر حاضر &#= 1606;بود بپیامبری ور= 87;الت الهی پدر خود ایمان بیاور= 83;. پس سالک نبود که بنجات شهودی برسد. ک&#= 1607; اولاد أنبیا امتیاز خاصٌ= 40; ندارند. که سادات تصو= 612;ر نا درست برای خود مینماین= 83;. ولی دعای پدر الهی نزد خدا= 608;ند مؤثٌر است. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٣ &#= 1605;یگوید در قبر پرسش از روح میٌت م&#= 1740;شود، که چون پاسخ د&#= 1585;ست داد، قبرش هف= 578; گز وسعت مییا= 576;د. اگر بمراتب شهود هفتگان= 07; در سلوک، و در &= #1583;وره عزلت سلوکی ب= 570;نها رسیده باشد. آ&#= 1606;گاه در هر مرحله ش&#= 1607;ودی بلایای کمتر دارد. ودر بازگشت بخلق معاف از هر آزمایش دیگر = 575;لهی میباشد. ولی پ&#= 1575;یان زندگی بشری همچنان برای = 662;یامبران نیز هست . ولی ا= ولیای الهی در بهشت &#= 1606;خستین خود ودر تولد دوم الهی خود وکمی گرم، پادشاهی اله= 40; بر چند سالک خود دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٤ &#= 1605;یگوید در قبر محمد ر&#= 1587;ول خدا را دید، که گفت بخواب= 548; چون عروسی که با نور وعطر بیدار میگرد= 83;. که امام در دوره سلوک بو= 583; که شهود مصطفوی را دید، که بخوا= 576; مرگ قبل از مر&#= 1711; خود رفت. وبکم&#= 1575;ل الهی وبا نور قاﺌم و عرش رح&= #1605;ان، تولد دوم اله= 740; خود را در ولا&#= 1740;ت یافت. که همیشه بانور شهودی خود برای سالکان = 582;ویش میباشد. و معطر است که د&#= 1740;گر زندگی در عزلتکاه را ندارد. و در خانقاه خود زندگی پادشاهان را دارد یا میتو= 575;ند داشته باشد . <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٥ &#= 1605;یگوید که چون ولایت &#= 1608;شهود خود را در قبر تن بشری یافت= 548; گفت، خداوند میگوید این ب= 606;ده راست میگوید= 48; کاملی محمدی = 575;ست. و تولد دوم ال&#= 1607;ی برای چند سال= 705; خود را دارد. پ&= #1587; فرشی برایش گسترده میشو= 83; تا ببهشت برو= 583;. که دوره معصومیٌت کامل الهی در خانقاه او تم= 575;م شده ،و که لباس بهشتیا= 06; برتن دارد. که پادشاهان دا= 85;ند، و یا در نوع فوق بشری خوا= 607;ند داشت. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٦ &#= 1605;یگوید روح مؤمن در قبر نمازش سم= 578; راست او، و زکاتش سمت چپ او قرار دارن= 583;. و صبر نیر کمی دور میشود. در دوره سلوک که روح سالک پاس= 582; مراتب الهی . پ&= #1740;ر را میدهد، که صبوری او شدید، و مدام در عبادت وتوسٌل وتزکیه نفس و= 662;اکسازی میباشد. ودر بازگشت پیامبرگونه بخلق، همچنا= 06; صبوری کمتری و صلات و ارتباط الی را دارد، که ا&#= 1740;ن تنها عبادت ا= 608; میباشد. باز صلات با صبر، همان صله ها و ارتباط حضور ذهنی پیر درسالک، و با هفت مراتب شه= 608;دی خود میباشد. ز&#= 1705;ات پرداخت مال نیست، که آخوندهای مف= 78; خور میگیرند. &#= 1608;کاملان نیز مالی ندا= 585;د تا بفقرا بده= 583;. مگر الهامات = 604;دنٌی الهی خود را بسالکان و نیازمندان ح= 05;متهای الهی میدهد. و بپاکسازی نا= 05;حدود خود ادامه میدهد، که ذخ= 740;ره آخرت او میبا= 588;د. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٧ &#= 1605;یگوید بمیٌت در قبر= 588; میگویند، شم= 75; سه نفر بودید. &= #1705;ه أهل وخویشان تو بودند که ر&#= 1601;تند. و رزقت نیز با مرگت قطع شد. و&= #1578;و تنها ماندی. و &= #1575;عمالت که با تو است. ک= ه سالک در دوره &#= 1587;لوک دارد، که بمراتب شهود= 40; هفتگانه خود رسیده، و= 607;میشه با او در ژنتیک روحی خواهد بود. مر&#= 1583;ه رزق مادی بشر= 740; ندارد. ودر بازگشت بخلق همچنان رزق م= 575;دی هست. ولی رزق معنوی و مینو= 740; الهی مداوم دارند که بکا= 585; تربیت سالکا= 06; بزند . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٥٨ &#= 1605;یگوید از میٌت در قبرش صلات و ز&#= 1705;ات وحجٌ مبرور وولایت ما أه= 604; بیت را میپرسند. که ولایت نیز میگوید، کمب= 08;دهای میٌت با من است. میٌت سال&#= 1705; در عزلت سلوک= 740;، تنها صلات صل= 607; ها وتوسٌلات = 593;بادی با مراتب شهو= 583; تجلٌیات اله= 40; خود را دارد. وزکا&#= 1578; تزکیه نفس و حجٌ مبرور، ک= 607; حجٌ أکبر نور قاﺌم است. که برٌ و فروهری الهی دارد. ون&#= 1607; حجٌ کعبه. بلک&#= 1607; پیر الهی قبل= 607; وکعبه سالک ا= 587;ت. وولایت محمد وأهل بیت کاملان الهی= 48; پیر الهی مربٌی الهی س= 575;لک بمعرفی خداو= 06;د است. ونه سادا&#= 1578; و آخوندهای ف= 575;سد و بدون سلوک ا&#= 1604;هی. پیر و مراتب ا&#= 1604;هی کمبودهای سا= 04;ک را بعهده میگ= 740;رد. که کسی نمیتو= 575;ند صد در صد پاکی &= #1585;وان پیدا کند. که تنها خداوند چنین است . لذا = تولدات فوق بشری هفت هزار سال بعد= 548; برای همین پاکسازی عمی= 02; تر است. وهمیش&#= 1607; کمتر از ده در صد خداوند شروط لازم را &#= 1583;ر شرط مافی از ن&#= 1592;ر الهی پاکسام= 86;ی روان میشود. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٦٠ &#= 1605;یگوید ربٌ زمین خود &#= 1606;یز ربٌ هوا است، که دستور فشا= 585; قبر را میدهد. &= #1602;بر سالک عزلتگا= 07; سلوکی او وتمام دور= 607; سلوک او میباشد. که تن بشری قبر روا= 606; انسان میباش= 83;. وپس از مرگ قب&#= 1604; از مرگ و بازگشت پیام= 76;رگونه بخلق، باز رو= 581; الهی شده او،در تن بشر= 740; او مدفون میگ= 585;دد. که زیارت ( قبر حسین) دیدار سالکان از تن &#= 1662;یر حسینی او میب= 575;شد. که با هر شهودی دیدار او میکنند. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امکام صا= 583;ق در حدیث ٢٣٦١ &#= 1605;یگوید پیامبر بر سر &#= 1602;بر رقیٌه بدختر= 88; میگوید، باجداد صالح خود ملحق شود. &= #1705;ه تولد بعدی بشری که یافت،حتما بپیر الهی خو= 583; و بمعرفی خدا= 608;ند تسلیم گردد. ک&#= 1607; در این تولد ن&#= 1705;رده بوده . و فرزند = پیامبر بود و مادرش نیز خدیجه الهی شده بود. &= #1608;لی امتیازی اله= 40; برای فرزندان پیامبران واولیای اله= 40; نخواهد بود. که باید بیک ولیٌ اله= 740; ملحق گردد و سلوک تا شهود قاﺌم را نماید. که رقیٌه همچنا= 06; (رِق و بَرده) نفس امٌاره میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>امام ص= ;ادق در حدیث ٢٣٦٢ &#= 1605;یگوید هر قبری روزا= 606;ه سه بار میگوی= 583;، من خانه ای خراب هستم. و چ&= #1608;ن روح کاملی بت= 606; بشری او بازگشت و پیامبرگونه = 76;ود، همین را میگو= 740;د. که تن موقٌتی &#= 1575;ست وویران شدنی = 576;ا مرگ طبیعی. وز&#= 1740;ارت قبر حسین برا= 740; سالکان که ثو= 575;ب بهشتی دارد، هفت بار دیدا= 585; پیر در قبر تنش میباشد. ک&#= 1607; اورا آگاه و خورسند از شهود هایش نماید و تأیی= 583; اورا بگیرد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٦٣ &#= 1605;یگوید قبر هر روز تکلٌم دارد. ک&#= 1607; من خانه کرم هستم. و حفره ای از جهنٌم. ک&= #1607; تن سالک قبر روحش میباشد وعاقبت کرم میگیرد و جهنٌمی جهان = 582;واهد بود. تا چون باز تولد نوع= 740; جهان جهنٌمی = 662;یدا کند. وسالک مد&#= 1575;م باید بیاد مر= 711; باشد، پس سال= 705;ان صادق عزلتگا= 07; عبادی خود را گودال= 740; چون قبر میسازند. که ا&#= 1581;وال مرگ را فرامو= 588; نکنند. وسالک &#= 1589;ادق بلایای دوره = 587;لوک را سپاس خدا م&#= 1740;نماید، که پاکسازی ر= 608;ان عمیق تر داشت= 607; باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی در حدیث ٢٣٦٥ در &#= 1602;برستانی گوﺌی با مردگان صحبت میکند. وسرپا &#= 1576;ود وگفت، ارواح مؤمنان در ای= 606; ( چاه و جُبٌه) ج= ;مع میباشند. که دیدار ارواح از مولا در مقام شهود مر= 578;ضوی، و زیر (قُبٌه و&= #1711;نبد) خانقاه ولای= 78; او میباشند. وحت= 740; پس از وفات مولی و در هر زمان بعدی. با&#= 1586; (چاه ویل) جهنٌ&= #1605; همین جهان در &#= 1591;لسم صورت نوعی میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٦٦ &#= 1605;یگوید مهم نیست که ف&#= 1585;شتگان کجا میمیرند. &#= 1586;یرا فورا بوادی ا= 604;سلام احظار میگرد= 06;د. ولی نه قبرستان نجف= 48; بلکه در عوال= 605; الهی و سلوک سالکان، ( جمع &= #1608; جم) با مراتب الهی خود میگردند. که ع&#= 1705;س (درٌه ویل) جهن&= #1612;م (درٌه سلام) و صلح و آرامش م&#= 1740;باشد. که ولایت اله= 740; ومراتب شهود= 40; وتولد فوق بشری بجهان، با هزاران بر= 575;بر عقل نوع بشری= 548; ومعصوم ومصو= 06; از گناه و قهقرا میباشند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٦٧ &#= 1605;یگوید مؤمن کامل الهی برای خد= 575;وند اعتبار زیاد= 40; دارد. که در سنگدان پرنده پر شده خواهد بود. عز&#= 1604;تکاه سلوکی سالک، ویا تن بشری کامل الهی، و یا پس از مرگ، در سنگدان پرنده چون بعرش رحمان پرواز دارد. ک&#= 1607; میکایل نیز پرنده حامل روح سالک بعر= 588; رحمان است. و این تفکیک عو= 575;لم الهی و اسامی مختلف آن از ا&#= 1606;سان برای تفهیم ا= 608; میباشد. که مراتب الهی د= 585; وحدت وجود خو= 583; هستند. وسالک در شهودها تفکیک سمبولیک مراتب الهی ر= 575; میبیند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٦٨ میگوید أروا= 81; مؤمنان زیر ( شجره )درخت هستند. میخور= 606;د ومینوشند. و منتظر ساعت و تحقٌق وعده های الهی میب= 575;شند. سالکان اوم ک= 606;نده در زیر درخت طوبای حمت و شجره ولایت زنده خود، من= 578;ظر شهود قاﺌم و نجات ووعده های بهشتی الهی هستند. و کاملان الهی دربازگشت بخ= 04;ق پیامبر گونه= 48; خود نیز منتظر مر= 711; طبیعی ووعده های الهی در بهشتهای چهارگانه و چهارگونه میباشند. و ار&#= 1608;اح شاهدان عرش نیر زیر( درخت نقس فرش عرش) رحمان هفت هزار سال انتظار بهشت = 587;وم خود را دارند. &= #1606;قش فرش عرش رحما= 606; چون درختی است، که شاخه های آن آینده های بهتر نوع= 740; را بشاهد عرشرحمان در ولایت محمدی نشان میدهد. م&#= 1604;حق شدن نفر آخر بنفر اولدر حدیث ، درشهو= 583; روح مصطفوی م= 581;مد میباشد. که صاحب و کاشف طریقت مصطفو= 40; برتر برای نو= 593; بشری است. و ارواح همه کاملان الهی باهم هستند. و یا مقام زردش= 578; و کاملان زردشتی که هر یک درعرش مصط= 601;وی، وکاملان مسیحی درعرش جبرﺌیل قاﺌم &= #1576;اهم جمع هستند که تولد بشری به= 578;ر بیابند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٧٠ &#= 1605;یگوید از مرده از اع&#= 1605;ال گذشته و حال او میپرسند. ا&#= 1711;ر جواب نداد میگویند سقو= 91; بدرٌه جهنٌم کرده است . که باید استراح= 78; مرگ را در تولدات قهقراﺌی بنم= 575;ید. و پرسش مراتب &#= 1575;لهی و پیر کامل از &= #1589;فات روان پا ک نشده سالک می= 662;رسد. ( هوی) سقوط در پرتگاه و یا س&#= 1602;وط در هوسهای شه= 608;انی نفس در غیر سالکان است. و الاٌ سالکان روح أنها بعر= 588; شهودی خود بهوا و آسمان &#= 1605;عراج دارد که استراحت هفت هزار ساله میکند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولا علی= 612; در حدیث ٢٣٧٤ میگوید فاصل= 07; ما با بهشت یا جهنٍم تنها م= 585;گ است. که سالکا&#= 1606; بازگشته بخل= 02; تکلیف آنها معلوم الهی م= 740;شود. که شهود قاﺌم و نجات، و یا ف&= #1585;ار از مرگ قبل از &= #1605;رگ و سقوط در انواع حقیر حیوانی در جهنٌم جهان برای زمانها= 40; دراز میباشد. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٩٢ &#= 1605;یگوید سه ثواب بدنبال مؤمن میٌت هست. صدق&#= 1607; که همان اثبا= 578; صدق سلوکی او &#= 1605;یباشد. و صدقه ای که بأرث گذارده = 588;ده، همان آثار عق= 604;ی مقام کامل ال= 607;ی ودر دوره حیا= 578; او است. که این ارث مال نیست که تقسیم شدن= 740; هم نیست. وسوم سنٌتی که بجا= 585; گذارده، که سالکان او رو= 588; پیر کامل خود را دنبال میک= 606;ند. که( سِنت بدون تشدید) و مقدٌس شدن وقتی است که ب&#= 1588;هود الهی قاﺌم می&#= 1585;سند. زیرا هر کامل &#= 1575;لهی تجربیٌات و روش خاص الهی &#= 1582;ود را دارد. گرچه روش کلٌی پیامبر اولی العزم و کاملان محمد= 40; همان را دنبا= 604; میکنند. ودر جزﺌیٌات برحسب شرایط زمان ومکان و شخص هر کامل الهی همیشه تفاوت میکنن= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٩٣ میگوید شش صف= 578; هست، که بعد از مرگ مؤمن کامل باقی میماند. فرزن= 583; صالح، یاهما= 06; سالک کامل شد= 607; با این انسان کامل است. که ص&= #1575;لح اصلاح شده تنها کامل الهی است. و (مُصحف )او که میخواند قرآ= 06; عثمانی نیست، بلکه کتاب ونوشته های او میباش= 583;. که روی صفحات &#= 1705;اغذ نوشته ودیگر= 75;ن نیز میتوانن= 83; بخوانند. بخصوص آنچه ک= 607; مینویسد همیشگی است. و گفتنی های زب= 575;نی او منتقل بآینده نمیش= 08;د. که دستگاه ضب= 591; صوت وویدیو م= 740;نماید. وگودال قبرش که عزلتگاه سلوکی او بود= 607;، که زردشتیان آنرا (دَخمه) میگویند که سالک در آن میباشد تا بمیرد، مگر ک= 607; با نجات شهود= 740; از آن بیرون بیاید. و درختی که بکارد، که خدمات انسان= 40; او است. و جریان آبی که باعث شود دیگ= 585;ان حیات وزندگی پیدا کنند. و سنٌت حسنه و اخلاقی او اس= 578; ،که دیگران بیاد او و تقلید او میک= 606;ند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٩٤ میگوید سه وا= 585;ث انسان مؤمن، فرزند استغفار کند= 07; او که فرزند ا&#= 1604;هی وسالک است. که برای پیر در گذشته طلب غفران الهی د= 575;رد. زیرا کسی بدو= 606; آلودگی روان نمی میرد. زیر&#= 1575; با کمتر از ده در صد پاکساز= 740; در تخلیه وتح= 604;یه بحدٌ کفایت د= 585; شرط کافی از نظر الهی میر= 587;د. و یا سنٌت و عبادت و روشی که برای تقدٌ= 587; دیگران بجای گذارده است. و یا هر صدقه که برای بعد از او جاری میگر= 583;د . چه خدمات یا آ= ب و درخت وغیره &#= 1605;فید زندگی دیگرا= 06;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٣٩٥ میگوید که حج= 612; شخص و صدقه و صوم او بمیٌت &#= 1605;لحق میگردد. حجٌ همان حقٌ وشهودهای الهی سالک، ک= 607; درجه ومقام آینده اورا نشان میدهد. و صدقه او اثبا= 578; صدق سلوکی سالک وکامل ا= 587;ت. و صوم روزه هم&#= 1575;ن اوم و سلوک ال&#= 1607;ی است. و تمام اص&= #1591;لاحات دینی سراسر بمعنی سلوک ا= 604;هی میباشند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٣٩٦ می= 711;وید قیام ساعت پس &#= 1575;ز ده علامت و آیات و آیدها= 740; الهی میباشد. &#= 1583;جٌال و دود و طلوع خ&= #1608;رشید از مغرب، و کرم زمین و یأجوح و مأجوج، و سه خ&#= 1587;وف بزرگ و خروج آتش از قعر عدن زندگی بهشتی شخص و سوق مردم بمح= 588;ر. علامت ساعت شهود نور قاﺌم سالک که قیامت و مرگ قبل از مرگ او &= #1575;ست. علاﺌم زیاد ه&#= 1587;تند. ولی شهود قاﺌم پایان سلوک الهی سالک است. دیگ&#= 1585;ان دوچار دجٌال دروغ گو، آخوند قشری و یا شهود چهار= 605; نادرست مرتضوی غیر سالکان با ولایت است. و مأجوج کوتول= 07; های آخوند. و فرو رفتن زمی= 606; یا مقامات روحی سالک. و حشر در بازگش= 578; بخلق در کاملان الهی= 48; و یا ( محشر) در مح= ;شور شدن در گلٌه های حیوانی تولد کارماﺌ= 740; غیر سالکان. پ&#= 1587; اینها علاﺌم جهنٌمی غیر سالکان میبا= 88;د. و سالکان تنه= 575; هفت شهود خود را دارند. که اغلب سالکان همه مراتب شه= 608;دی را ندارند. و با شهود چهار= 605; مرتضوی نجات از نوع بشری را پس از مرگ قطعی دارند. و&#= 1604;ی شاهدان نور بدر منیر قاﺌم و عرش رح&= #1605;ان و صورت مصطفو= 740; که امتیازات بسیار زیاد د= 585; نوع فوق بشری دارند،که با مهدی موعود م= 581;مد سوشیانس زرد= 88;ت بنور ربٌ رحمان نیز میرسند که چه= 575;ر صد هزار سال انتظار عرشی بهشت سوم دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٣٩٧ می= 711;وید وقت (ساعت) مرگ، یا همان &#= 1588;هود قاﺌم وقیامت سالک که جان میدهد که بجانان الهی برسد . ده علام&= #1578; وجود دارد که در دل سالک در عزلتگاه او د= 587;ت میدهند. که مق&#= 1583;مه ترک دنیای نو= 593; بشری سالک و ا&#= 1586; مرگ است که بنور قاﺌم و نجات از نوع ب&#= 1588;ری میرسد. ولو بخلق نیز باز &#= 1606;گردد. وتولد دوم ال= 607;ی پیامبر گونه = 606;داشته باشد، که با ش&#= 1607;ود هفتم عرش رحم= 575;ن بخلق باز میگ= 585;دد. وپادشاهی چن= 83; سالک خود را مینماید. آنگ= 575;ه این همانی مق= 575;م الهی پیامبر اولی العزم خ= 608;د را دارد. ومحم&#= 1583; وعلیٌ زنده ا= 740; برای چند سال= 705; خود میگردد. ک&#= 1607; امام و امٌی اوم کرده خواهد بود. بر&#= 1575;ی طریقت الهی م= 587;یح، همان شهود چه= 575;رم مرتضوی ایلی = 608; ایلیای سالک است. که مسیح در تولد بهتر علیٌ آنگاه بصورت مصطفو= 40; محمد میرسد. و الاٌ مسیح دجٌال ومرتض= 75;ی غیر صادق، وبازی نفس آلوده هوسبا= 86; او است. که مقدمات سه گا= 606;ه شهود حسینی و= 581;سنی وفاطمی را ند= 575;شته، پس تصوٌر نا درست مرتضوی را یافته است. &= #1607;مان گونه که بدون شهود چهارگانه نخستین، کسی = 576;شهود مصطفوی برسد= 48; که قشری های سنٌی گاهی میرسند. آنگا= 607; بجهان وبدنبال نخو= 83; سیاه فرستاده مقا= 05; مصطفوی خود میشوند. ک&#= 1607; ابن عربی مان= 606;دی مأمور نوشتن = 705;تاب پر حکمت ( فصوص الحِکَم) شد. و&= #1604;ی هرگز بنور قاﺌم نمیرسن= 583;. که این تنها وظیفه الهی ر= 608;ح انسان است. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢٤٠٥ &#= 1605;یگوید قریبا (ناس) مر&= #1583;م ناسیان عهد ا= 604;ست تولد پیشین خ= 608;د، که با نور شهودی آخر خو= 583; رسیده بود. ود&#= 1585; ولایت مسیح موفٌقانه داشت. تا در تولد بعد از کنونی خود را با محمد تجسٌٌم انسا= 06;ی نور مصطفوی طریقت مسیحی = 582;ود لبٌیک بگوید = 608; تسلیم طریقت = 587;لوکی برتر وی شود. ت&= #1575; بنور برتر قاﺌم نیز برس&#= 1583;. که باز عهد الستی داشته باشد، که در تولد فوق بشر= 740; با تجسٌم انس= 575;نی نور قاﺌم در مهدویان زند= 07; تسلیم گردد. ت&#= 1575; بنور رحمان ن= 740;ز برسد . که تا أبد این پیما= 606;های با مراتب متوالی الهی ادامه خواهد داشت. هرگاه در هر مرجله ت&#= 1608;قٌف و سرکشی و ترک &= #1662;یمان الهی خود کند= 548; قهقرای مسخ ح= 740;وانی دارد. چون خیر وتکامل روحی در تزکیه های &#= 1606;فس سلوکی را در هر ولایت سلو= 705; الهی نکنند، ویا توبه از غ&#= 1601;لت خود ننمایند= 48; سقوط قهقراﺌ= 740; دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٤٠٦ &#= 1605;یگوید برخی آیات و نشانه های الهی بآنها میرسد. که سود&#= 1740; برای آنها ندارد. که سال&#= 1705;ان با چند شهود م&#= 1602;دماتی ترک نیمه راه &#= 1587;لوک میکنند، و بنور قاﺌم هدف الهی خود &#= 1606;میرسند. که شرط کافی ا&#= 1586; نظر داوری الهی، برای ن= 580;ات از نوع بشری ا&#= 1587;ت. گرچه امام خروج دجٌال آخوند مانع ک= 575;ر سالک میشود. ی&#= 1575; همان مسیح دج= 612;ال شهود مرتضوی نادرس مسیحیان است. &#= 1705;ه مسیح درست را نپذیرفتند. و دیگر آیات و شهود مقدمات= 40; را ندارند. پس سودی برای نجات روح خود &#= 1606;دارند. که بالعکس مج= 575;زلت کارماﺌی دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٤٠٨ &#= 1605;یگوید از علاﺌم ساعت مرگ انسان یا آخر عمر انسانها= 48; که بیماری فل= 580; ومرگ ناگهان= 40; بیشتر میگرد= 83;. زیرا انسانهای مستعد سلوک زودتر مرگ آنان پیش میآید. و تمام &= #1576;یماریها بعقیده طبٌ امروز، استعداد ژنتیکی و روا= 606; بیمار سبب آن میباشد. بخصو= 589; بیماریهای مرگ آور. گوﺌی = استعداد انسان برای ادامه زندگی او کم یا تمام &= #1605;یشود. گرچه علاج هم &#= 1583;اشته باشد، تأثیر= 40; در سرنوشت پس &#= 1575;ز مرگ بیمار انسان را ندارد. که بدتر قهقرا د= 575;رد. ساعت گاهی بر= 575;ی قیامت هستی ی= 575; قیامت قاﺌم ا&#= 1605;ام زمان مهدی مو= 593;ود است. که آغازگر نوع فوق بشری میباشد. و شاهدان نور رحمان و عرش ر&#= 1576;ٌ برتر از رحما= 606; میشوند. ولی شهود نور قاﺌم و هم اکنون در سلو= 705; مطرح است. که با مرگ قبل ار مرگ دیده میش= 608;د وشاید هم بخل= 602; باز گردند. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٤٠٩ &#= 1605;یکوید محمد با پنج شمشیر آمد، ک= 607; سه شمشیر آن ک&#= 1588;یده از غلاف است و آماده کشتن. م&#= 1711;ر پس از پیایان جنگ که بغلاف &#= 1605;یروند. و چون خورشید از مغرب طلوع &#= 1705;ند . که سالک بر خلاف خورشید وماه جهان نو= 585; قاﺌم (بَدر مُنیر) و خورشید عرش ر= 581;مان از غرب، و غروب زندگی سالک در شرف م&#= 1585;گ میباشد. سالک &#= 1581;تی با سه شهود مقدماتی حسنین و فاطمی،و بدو= 06; رسیده بشهود مهم رضایت ال= 607;ی مرتضوی در نو= 593; بشری یک روح است. مگر بشهو&#= 1583; قاﺌم وقت مرگ قطعی با داشت= 606; شهود مرتضوی رسیده باشد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٤١٠ &#= 1605;یگوید در وقت مرگ بخواهند ایم= 75;ن بیاورند، وق= 78;ی خورشید از غر= 576; طلوع میکند ایمانش نتیج= 07; ای ندارد. در وقت مرک همه شرایط معکوس بنظرمحتضر میرسد. که در سرگیجه مرگ، خورشید را از &#= 1594;رب درآمده نشان میدهد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٤٢١ می= 711;وید وقت ساعت مرگ و آخر الزمان &#= 1576;شری غیر سالکان، در اطفال و زنان بی حیاﺌی و حرام &= #1582;وری زیاد میشود. ک&#= 1607; انسان بجای تزکیه نفس بیشتر متورٌ= 05; بمفاسد اخلاقی وعقل= 40; و عادات حیوانی میشو= 83; . ولی سالکان آ= 606;ها را پاکسازی د= 585; خود میکنند. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٤٢٢ می= 711;وید در آخر الزما= 606;( نیکویان امٌ= 78;) من برچیده می= 588;وند یا کاملان الهی نادر میگردند. وقت &#= 1605;رگ انسانها است. &#= 1608; الاٌ جامعه ه= 575; هیچ گاه از مستعٌان سلو= 05; الهی خالی نیست. ولی یاف&#= 1578;ن انسان کامل برای توسٌل عبادی وکسب ه= 583;ایت نادر میگردد. &#= 1662;س خداوند معرف= 40; پیر الهی مینماید. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٤٢٦ میگوید روز ق= 740;امت خداوند بفرشته مرگ میگوید، تور= 75; طعم مرگ میده= 605; که بندگان مر= 575; طعم مرگ چشانده ای. ای&#= 1606; فرشته مرگ قب= 604; از مرگ سالکا= 606; است. که لازمه چشیدن طعم مر= 711; برای رسیدن بنور قاﺌم اس&#= 1578;. با شهود قاﺌم وقیامت سالک آنگاه هیچ آزاری در مرگ طبیعی نیست. ک&#= 1607; حتی مرگ طبیع= 740; اولیای الهی بقول پیامبر= 48; بسته بخواست = 582;ودشان است. و یا طول ع= مر بیشتر دارند= 48; که ذخیره آخر= 578; بیشتر و خدما= 578; الهی بیشتر بسالکان دیگ= 85; بنمایند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>امام ص= ;ادق در حدیث ٢٤٢٨ &#= 1605;یگوید در روز وقت و(س&= #1575;عت معلوم) است که &= #1583;ر شیپور دمیده میشود که ابلیس میمیر= 83;. که بین نفخه اول تولد، و نفخه و دمیدن دوم در تولد د&#= 1608;م الهی کاملان پس از مرگ قبل از مرگ است. که = غیر سالکان و آخوندهای ابلیسی در لباس کاذب روحانیٌت هستند. رور شهود قاﺌم در سالک و تولد د&#= 1608;م بازگشت بخلق کامل الهی اس= 578;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٤٢٩ &#= 1605;یگوید مرگ أهل قُرا (قریه ها )یا هم= ان قرٌه داران شهودی، که عذ= 575;ب میبینند که ب= 588;هود نهاﺌی، در کم کاری و سرکشی سلوکی نمیرسند. که ع&#= 1584;اب شدید تر دارن= 583;. قریه ها و قرای دهات نی= 587;ت. که( أهل مدینه) شهری باشند. ک&#= 1607; دین داران سلوکی در دین ورزی میباشن= 83;. که قرٌه گیری با وسال الهی خود را دارند که بنجات بنو= 585; قاﺌم میرسند. &= #1662;س أهل قری میباشند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٤٣٠ &#= 1605;یگوید روح در تن میماند، که نفخه و دمیده در شیپور صور= 578; میگیرد. چه رو&#= 1581; پس از مرگ انسان که در کارماهایی حقیر تر، ویا در تولد نوعی &#= 1576;هتر متولد میگرد= 83;. که امام چهار صد سال میگوید، که ه= 585; شهود مقدمات= 40; بقول بقرآن ص= 583; سال است. که چو&= #1606; مسیح با شش شهود خود ششص= 583; سال بعد بجها= 606; بازگشت. که در صورت علیٌ بو= 583;. و با محمد بنو&#= 1585; قاﺌم رسید. ول&= #1740; سالکان شاهد قاﺌم روح القدس، آنان = 583;ر تن بشری باز میگردند. که گ&#= 1608;ﺌی از خواب مرگ بیدار گشته است . وبرای چن&= #1583; سالک خود مقا= 605; پیامبر اولی العزم خود را مییابد. روح ا&#= 1606;سان أصل وجود وموجودیٌت ا= 06;سان است. تن و روان چون کفش وکلا= 607; انسان ارزشی ندارند، که دیگران بچشم = 605;یبینند. تغییرات شهودی در روح و رؤیاها دید= 607; خود سالک میشود. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; أندرز لقمان = 581;کیم را در حدیث ٢٤&#= 1636;١ میگوید که تردیدی در کا= 585; مرگ نداشته باش. و یا در بعث و زنده شد&#= 1606; مجدد، خواب چ= 608;ن مرگ، و بیدار= 740; را چون بعث و زنده شدن بدا= 606;. زیرا مرگ قطع= 740; ومرگ قبل ار مرگ نیز چون خواب است. مشک&#= 1604;ات معروف مرگ عملا پیش از وقوع مرگ در انسان است. و ب&= #1575;ید با سلوک و بلایای سلوک= 40; پاکسازی روا= 06; کرد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٤٤٨ &#= 1605;یگوید تن انسان متلاشی میشو= 83;، مگر طینت او ی&#= 1593;نی ژنتیک روحی ا= 606;سان که نتیجه تکا= 605;لات تمامی انواع قبلی او است. ک&= #1607; برای تولدات باز بهتر یا گاهی بدتر کارماﺌی میشود. زیرا ر&#= 1608;ح مرگ ندارد. و أمری مادی نی= 587;ت که زمان ومکا= 606; داشته باشد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٢٤٤٩ &#= 1605;یگوید با مرگ دنیا تمام میشود، = 608; آخرت شروع می= 711;ردد. با مرگ انسان زندگی نوع بشری او تمام میشود. که بنوع بهتر فو= 602; بشری و یا بنو&#= 1593; بدتر قهقراﺌ= 740; میرود . بهشت و&= #1580;هنٍم او باز در همین جهان نوعی خواهد ب= 608;د. مگر هرکس بنهایت هدفه= 75;ی مرحله ای خدا= 608;ند برسد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٤٥١ می= 711;وید تمام موجودا= 78; هستی شوق قیا= 605; ساعت را دارن= 583;. که همه موجودات عاقبت با مرگ= 607;ای متوالی بنوع بشری، وهمین = 588;هود قاﺌم و قیامت روح خود میرسند. که از &= #1578;ن بشری قیام میکنند که بن= 608;ع بالاتر تولد = 576;یابند. و سالکان شدن &#= 1605;رگ قبل از مرگ را &= #1583;ارند. و غیر سالکان ناخواسته بزندگی های نسخ ومسخ میروند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٤٥٠ می= 711;وید راهنمای قوم دروغ نمی گوی= 583; تا بقیٌه را ه&#= 1604;اک نماید که در راهنمای درو= 94; خواهند مرد. و از خواب و بیدار میشوند و با یک نفس تازه ک&#= 1588;یدن زنده میشوند. &#= 1705;ه سالکان پس از &#= 1605;رگ قبل از مرگ رؤیاﺌی میمیرند، و ا= 586; خواب مرگ بیدار میگرد= 06;د. و غیر سالکان در مرگ طبیعی و بیداری را در تولد نسخ ومسخ حیوانی بعدی بجهان د= 575;رند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٢٤٧٥ میگوید وحشتناکتری = 6; لحظات در سه و&#= 1602;ت است. روز تولد انسان و روز مرگ و روز تولد مجدد ،ک= 607; در مسخ حیوان= 740; است. ویا در نوع بهتر که و&#= 1581;شتناکی در تعجٌب شدی= 583; انسان است. و شاهدان نور ق= 575;ﺌم در تولد دوم الهی بازگشت بخلق که آنگا= 607; مقررات سلوک= 40; را ندارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجٌ= 575;د در حدیث ٢٤٧٦ &#= 1587;خت ترین ساعات و اوقات روز را ، دیدن فرشته &#= 1605;رگ، و روز برپا شد&#= 1606; از قبر خود، و &= #1606;یز ساعتی که در برابر خداون= 83; منتظر رأی او است، که ببهش= 578; برود یا بجهنٌم. تن انسان قبر رو= 581; او میباشد. تو&#= 1604;د اول طفل که گریه میکند، که جهان تازه ای می بیند. و تولد دوم سالکان که مقررات سلوک= 40; را ندارند، ومعصومیٌت باور نکردنی = 582;ود را دارند. و روز شهود قاﺌم خروج رو&#= 1581; از تن در مرگ ق&= #1576;ل از مرگ است. <o:p></o:p></sp= an></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢٤٨٣ &#= 1605;یگوید روز خروج روح &#= 1575;ز تن که چون دعو&#= 1578; کننده را سالکان لبٌی= 05; میگویند. که س&#= 1575;لکان در شهود نور قاﺌم با مرگ ق&= #1576;ل از مرگ، و دیگران در مر= 711; طبیعی ژنتیک = 585;وحی آنان از تن بیرون میرود= 48; که بنسخ ومسخ &#= 1578;ولد مجدد بجهان ا= 586; رحم مادری حی= 608;انی دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢٤٨٤ &#= 1605;یگوید روز لرزش زمی= 606; وکوه ها، که چ&#= 1608;ن ماسه بروی هم میریزند. روز مرگ انسان در تن است. که در ج= داﺌی روح ، ذرٌات تن باهم ارتباط نخوا= 07;ند داشت. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢٤٨٥ &#= 1585;وز خاموشی ستارگان و سقوط از آسما= 606;، روز مرگ انسا= 606;ها است. که ستارگ&#= 1575;ن اولیای الهی برای انسانه= 75;، راهنمای توس= 12;ل عبادی ولایت= 07;ای شهود هستند. و با مرک آنان هیج وسیله دیگری نخواهند داش= 78;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢٤٨٦ &#= 1605;یگوید روز مرگ است که زمین شکاف &#= 1576;ر میدارد. که تن &= #1602;بر میٌت است، تا روح از آن خارج گردد. آن&#= 1711;اه (صیحه) و فریاد زجر دهنده اس= 578; که مرگ دست می&#= 1583;هد چه در سالک و غیر سالک . عمل&= #1575; تن غرق روان وروح است ونه روح چون اعصا= 576; در تن. . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیص ٢٤٨٧ &#= 1605;یگوید وقتی( کوره) داغ شدن خورش= 740;د، یا چون کره بزرگی شود. که میٌت وقت مرگ احساس آن میکند، و برا= 740; مرگ تسلیم می= 588;ود. و یا در سالکا&#= 1606; شدٌت احوال مرگ قبل از مر&#= 1711; ،اورا بسرعت = 576;دامان مرگ خود می أندازد که بنور قاﺌم برسد. و یا غیر سالکان که رو= 586; تولد مسخ آمی= 586; حیوانی را در گرمای صحراه= 75; دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسکری در حدی= 579; ٢٤٨٨ میگوید شکاف آسمان، که همان شکاف عوالم الهی برای معراج ر= 608;ح انسان و رسید= 606; بشهود بالات= 85; تا عرش رحمان است . باز آسمان روح ان= 587;ان است ،که ماهیٌت خود ر= 575; از دست میدهد. &= #1705;ه ماهیٌت الهی بالاتری با شهود تازه بی= 575;بد. و سالک در وحد&#= 1578; وجود الهی باین حال میر= 587;د. که گوﺌی مرگ ن&= #1608;ع بشری او است. و شاید از خواب &#= 1605;رگ بیدار میگرد= 83;. که پیامبر گو= 606;ه برای چند سال= 705; خود باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسکری در حدی= 579; ٢٤٨٩ (طارق) کوبنده آسمانی و (نجم الثاقب) ستار= 607; پر نور در قیامت سالک ا= 587;ت. که شهود مصطف= 608;ی همان ستاره د= 585;شت در افق هنگام شهود سالک از نور قاﺌم بدر منیر در آسما= 606; است. که مسیح نور مصطفوی خود را ستاره &#= 1583;رخشان دید، که مسیحیان بال= 75;ی درخت کریسمس میگذارند. و با صدای مهیب &#= 1705;نده شدن ناف نقره ای از تن میٌت است ، که ضمن ا&= #1581;وال میٌت میباشد. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٢٤٩٠ &#= 1711;فته قرآن که زمین کوبیده میشو= 83;، میگوید زلزل= 07; است. که باز خود از احوال انسان = 583;ر وقت مرگ میبا= 588;د. که تن او چون ک&= #1608;هی محکم از رواب= 591; أتم ها با هم بودند، که چو= 606; پودر میشوند که متلاشی میگردند. و ژنتیگ روحی مرگ ندارد. و بدون احسلس ز= 605;ان بنوع بهتر بع= 583;ی میرود یا بانواع حقیر= 78;ر قبلی سقوط مینمایند. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٦٩١ می= 711;وید مرگ رویه دوم زندگی و دنیا مقدمه آخرت ا= 587;ت. وهرچیزی حسا= 76; وکتاب دارد. و( قَرین)= انسان با وی دفن میشود. که ژنت&#= 1740;ک روحی و شهود آخر الهی سال= 705; است. و روح مرگ = ندارد. بسته بزندگی بهتر یا بدتر بعدی است. که حتی روح داخل &#= 1602;بر خاکی نمیشود. &#= 1705;ه تنها تن انسا= 606; قبر روح است. و&= #1578;ن نیز همیشه مد= 601;ن روح او بوده است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٧٧٩ می= 711;وید در رؤیا کسی را دیدم، که ب&#= 1616;رٌ وفَرٌ والدی= 06; او مانع کار فرشته مرگ گر= 583;ید. که تکامل داد= 606; پیر حسینی و امام زمان حَ= 587;َنی سالک ، مانع از مرگ پیش از &= #1606;جات سالک میگردن= 83;. ویا دیگر اعمال نیکوی = 587;لوکی انسان مانع ازمرگ زودتر انسان شود. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٨٣٣ &#= 1605;یگوید مدفون شدن در حرم مکٌه، تر= 587; مرگ را ندارد. &= #1670;ه فاجر باشد یا مؤمن. این حرم کعبه در مکٍه یا در نجف واو&#= 1585;شلیم نیست. بلکه در حرم ومحل احر= 575;م در خانقاه پی= 585; الهی بمعرفی = 582;داوند است. که با مرگ قبل از مرگ نجات دارد. و د&= #1585; تجربه این نویسنده هول وهراسی نداشتم. ودر ت&#= 1605;ام مراحل مرگ قب= 604; از مرگ نیز نداشتم. و بسته بعشق دیدار الهی سالک و طرز تف&#= 1705;ٌر او از راه اله&#= 1740; خود میباشد. ک&#= 1607; در خواب مرگ که سهل است. ول&= #1740; هر آزاری انسان را از خ&#= 1608;اب بیدار با هول &#= 1605;ینماید. ولی مؤمن عاش= 602; بیدار نمیشو= 83;. که مرگ را چون احوال برق گرفتگی سراغ دارم. که در هفت رؤیا هربار مقام م= 589;طفوی بمن دستور مر= 711; میداد که انجام میداد= 05;. حتی یک بار که دوبار دستور = 605;رک را و با تعجٌب &= #1575;جرا نمودم ومخالفت نمی= 05;ردم. و نیر در پایان دوره س= 604;وک خود، در دیدا= 585; بار دوم مادر &#= 1601;اطمی خود، همین تأثیر برق گر= 601;تگی را از وی داشت&#= 1605;. ولی باز تکرا= 585; آنرا میخواس= 78;م و از خواب بید&#= 1575;ر نمیشدم. که دخ&#= 1578;ر او( زینت کبرا) در طبقه سوم ب&#= 1575; اشاره چشم و آبرو فهماند= 48; که بار دیگر با من است. که شهود ( فاطمی س&= #1608;م ) در نوع فوق بشری سالکان مهدوی خواهد = 576;ود . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٤٣٤ &#= 1605;یگوید مرگ در راه مک&#= 1612;ه امنیٌت از تر= 587; روز قیامت را دارد. که منظور شهر مکٍه نیست. بل&#= 1705;ه دوره سلوک ال= 607;ی میباشد. اگر د&#= 1585; راه الهی خود بمیرد ولو بن= 607;ایت شهود ونجات ن= 585;سیده باشد. آتکاه روز قیامت شه= 608;د قاﺌم خودرا خ&#= 1608;اهد داشت. وترس مر&#= 1711; قبل از مرگ را ندارد. مکٌه جای مغ های زردشتی قریش= 48; که غیر سالک وحتی قشری ها میباشد. وباز= 575;ر (مَکٌاره) فریبنده آنه= 75; است. و به (بَکٌه) یا همان کعبه جا= 740; بغ ها وکاملا= 606; الهی است. که خ&= #1575;نقاه کاملان زردش= 78;ی برای سالکان خود، که حجٌ أکبر نور قاﺌ&#= 1605; در ولایت محم= 583;ی ندارند. هزار= 575;ن واژگان عرفا= 06; وفرهنگ زردش= 78;ی در قوم قریش هست که در تفسیرات سلو= 05;ی نویسنده از قرآن واحادی= 79; پیامبر گفته ام. محمد زردشتی در رؤیا دستور ازصورت مرتضوی خود داشت. که بصورت مسیح ا= 583;امه توسٌل نماید. &#= 1608; بقول پیامبر با کمک مسیح ب&#= 1608;د، که موفق بنور قاﺌم شدم. و روح مسیح در صورت انسانی = 593;لیٌ نیز بنور قاﺌم رسید. وه&= #1605;گی این ارواح سالکان در تسلیم مهدی م= 608;عود محمد خواهند بود. که آنان نیز بنور رحمان وعرش ربٌ برتر از رحمان برسند. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٨٣٥ &#= 1605;یگوید هرکس در لباس احرام بمیرد= 48; یا دو قطعه لب&#= 1575;س حجٌاج مکٌه، که لباس احرا= 605; سالکان در سف= 585; حجٌ أکبر دید= 575;ر نور قاﺌم است &= #1576;میرد، که بشهود قاﺌ&#= 1605; هنوز نرسیده= 48; ودر واقع سال= 705; دوره احرام وتحریم همه امور حلال دی= 705;ران بدستور پیر سالک برخود ح= 585;ام مینماید، که خویشتن داری را تمرین کرد= 607; باشد. که روز ق&= #1740;امت تولد فوق بشر= 740; آینده، ویا د= 585; تولد دوم اله= 740; خود چون هر کامل محمدی د= 585; خانقاه خود ل= 576;اس پادشاهان بر تن دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٢٨٣٦ &#= 1605;یگوید هرکس در حرم ب&#= 1605;یرد، ویا بین دوحر= 605; بمیرد، چه مک= 612;ه یا مدینه که د&#= 1585;ستر بین خانقاه پ= 740;ر و عزلتگاه خو= 583; بمیرد، که بی= 606; صفا ومروه سا= 604;ک دوان است، تا خبر شهود خود را بپیر بدهد. &= #1570;نگاه مرگ در این دو&#= 1585;ه باز رسیدن بشهود نور قا= 5164;م است . ودر تولد&= #1740; بهتر مجدد بجهان در نوع فوق بشری . مهم ترک سلوک وتر= 705; صلات و قطع ارتباط با پی= 585; کامل معرفی شده خداوند د= 585; دوره سلوک می= 576;اشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا &#= 1583;ر حدیث ٢٨٣٧ می= 711;وید خواندن ( أنٌا أنرلنا) را کسی بر قبری ب&#= 1582;واند، شخص در روز قی&#= 1575;مت نجات دارد. که &= #1576;ر تن خود (نزول روح القدس )وملاﺌک را دارد. که قبر خود انسان تن او برای روح ب&#= 1588;ری وی میباشد. که &= #1576;صورت ( فاتحه) بر قبرها خواند= 07; میشود که برخود باید خواند که فتح و فتوحات شهودی و عوال= 605; الهی بیاب ،ونه بر مرده. &= #1705;ه کس با تکاملا= 578; روحی خود خواهد بود. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢٨٥٧ &#= 1605;یگوید روز قیامت که اعضای بدن گواهی اعمال انسان را میدهند که وی &#= 1605;نکر میشود. وقتی ا&#= 1587;ت که در تولد مسخ آمیز آینده بجهان بودن مسخ شده &#= 1575;عضا، گواه هستند. ک&#= 1607; چه گذشته هاﺌی داشته، که منجر باین &#= 1581;قارتها ی نوعی او شده است. ویا روح ک&= #1607; قسم میخورد ک= 607; چنین وچنان نکرده ام. که فرشتگان گواهی میدهن= 83;. و دیگران در ژنتیگ جسمی تازه قهقرا شده اعضای تن مسخ شده را می بینند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٢٩٥٣ می= 711;وید یا علیٌ نور ت&#= 1608; و أهل بیت تو، &= #1576;اعث شیرینی مرگ ک= 587;انی میشود، که زی= 576;اﺌی و شیرینی نهر عسل بهشت عَد= 606; را دارند. که سالکان در شهود پنجگان= 07; مقدماتی ولایت محمدی = 570;ماده مرگ قبل از مر&#= 1711; خود شوند . که ش= یرینی احوال و افکا= 585; وعشق بآنها کمک میکند که از آن بگذرند. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٢٩٩٦ &#= 1605;یگوید از آن روزی بت&#= 1585;سید، که کسی بکسی نمیتواند کم= 05; نماید. که غیر &= #1587;الکان بقهقراهای نسخ ومسخ متفاوت میروند، و برخوردی باه= 05; ندارند. و یا ب&= #1585;ای روز شهود قاﺌ&#= 1605; سالکان است، که خود باید شایستگی روز = 588;هود قاﺌم و نجات را پیدا کنند. &= #1711;رچه مشیٌت خدا و کمک پیر مطرح &#= 1575;ست. ولی پس از شایستکی سال= 05; در تخلیه وتحلی= 07; وتجلیه های متوالی هفتگ= 75;نه است که هرکسی مقام تازه ال= 607;ی خود را دارد، و برای اولاد &#= 1608; والدین خود نمیتواند کا= 85;ی کند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٢٤٧ &#= 1575;ز احوال مرگ می= 711;وید، که در کافران منکر سلوک و قشریها ،وقت مرگ خوفناک هستند. و در سالکان زیباA= 164;ی شهودها و تأیید کاملا= 06; و لذٌت دیدار مقامات شهود= 40; خود را دارند که نمیترسند. و بخصوص برای ب= 740;داری در دامان ماد= 585; الهی بشری میروند، و در دامان پیر ال= 607;ی وتولد دوم ال= 607;ی خود در بازگش= 578; بخلق پیامبر گونه میرسند. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٣٢٦٧ &#= 1605;یگوید روز حسرت گفت= 607; قرآن روز مرگ و( ذبح شدن) است= . که انسان غیر سالک با مرگ قهقراﺌی شده حیوانی که مدام سر برید= 607; میشود. تا بالأخره بنو= 93; بشری وهمین س= 604;وک الهی ونور قا= 605; برسند . که مدام حسرت و غم و غصٌه حقارتهای خو= 83; را دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٢٦٨ &#= 1662;س از پایان کار جهنٌمیان و بهشتیان، (خو= 583;ِ مرگ ) نیز سر بریده میشود. &#= 1705;ه سالکان در نجات مرگ قهق= 585;اﺌی ندارند. و غیر سالکان در مس= 582; حیوانی، که مرک بشری را نخواهند داش= 78;. گوﺌی آخر عمر هستی که کسی ب&#= 1585;ای مردن وجود ندارد. فرشته مرگ خود باید بمیرد. و هیچکاه جهان از موجودات خالی نخواهد = 576;ود. انواع فراوا= 06; تحت أتمی، بفراوان انواع گیاهی = 608; حیوانی، عاق= 76;ت بفصول فراوا= 06; نوع بشری میر= 587;ند، و ببی نهایت انواع فوق بشری بسوی خد= 575; وتکامل پیش م= 740;روند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٣٢٧٦ می= 711;وید هرچیزی بر دی= 711;ری فخر و برتری میجوید. و انسان بر همه اشیاء، و مرگ بر انسان. و خداوند نیز مرگ را خواهد کشت. چون بهشت&#= 1740;ان و جهنٌمیان هریک بجای خو= 583; رسیده اند. گو&#= 65164;ی کسی برای زندگی نماده باشد. و این سا&= #1604;کان با مرگ قبل از مرگ نجات از ن&#= 1608;ع بشری دارند. و غیر سالکان د= 585; قهقراهای مداوم مرگ و زندگی میباش= 06;د. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبرد= 85; حدیث ٣٣٠٦ می= 711;وید هرکس بمیرد و امام زمان خو= 583; را نشناسد، ک= 607; پیر کامل بمعرفی خداو= 06;د است. مرگ جاهل&#= 1740;ٌت چون زمان شرک &#= 1602;دیم، ویا چون دوره &#= 1580;هالت و نداشتن آگاهی های شه= 608;دی خواهد بود. نه اینکه قشری ه= 575; بگویند ما می= 583;انیم که امام زمان= 740; غایب میشناسیم، ک= 07; ندیده چگونه میشناسند؟<o:p></o:p><= /span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٣٥٧ میگوید که خداوند میتواند عذا= 76; بفرستد. که امام میگوید (&#= 1583;َجٌال و صَیحه) و دیکر احوال س= 604;وکی است که میفرستد. چون (&= #1582;َسف) فرو رفتن زمی= 606;. که همان قهقر= 575;ی نوعی است. و دجٌال دغل کا= 585; آخوند قشری، یا شهودهای ک= 575;ذب است، و نیز صی&#= 1581;ه فریاد در وقت &#= 1605;رک. ودر اختلافا= 78; دینی ومذهبی = 608;کشتار یکدیگر. که هر کس (مُستقر) خود را دارد. ک&= #1607; سالکان( قرارگاه قرٌ= 07; گیری). وهر سالک تمرکر در قرٌ= 607; های شهودی خودرا دارد. و غیر سالکان د= 585; نسخ ومسخهای بعدی قرار میگیرند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٣٧١ &#= 1605;یگوید که روز وشب میتواند عذا= 76; باشد، و در خواب که کارماﺌیان ک= 575;بوسها را دارند. و سالکان مرگ ق= 576;ل از مرگ پس از بلایای سلوک= 40; را دارند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام سجٌاد در حدی= 579; ٣٤٦٣ میگوید = 705;ه مرگ بین انسا= 606; و خداوند فاصله است. که نیاز بتحوٌل = 608; تغییر حال ومقام روحی و اخلاقی ونوع بشری را دارد. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٣٥٢٧ &#= 1605;یگوید ثواب( قل هو الله) خواندن &#= 1576;ر اموات را میگ= 608;ید، که عملا خود را در سلوک، چنین اذکار توحیدی دفع ش= 585;ک احتمالی را باید بخوانن= 83;، وبرخود باید بخوانند، که مرده هستند و &#= 1586;نده شدن سلوکی را ندارند . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا &#= 1583;ر حدیث ٣٥٣٤ می= 711;وید اگر بنده سال= 705; أجل خود را میدید، از وا= 711;ذاری وظیفه الهی س= 604;وک را بفرداها نمیکرد . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٣٦٤٨ می= 711;وید آدم عَطسِه ک= 585;د و( الحمد الله ) گفت و خداوند نیز اورا پاد= 575;ش ها داد. که این = سالک است که مدام سپاس خدا و صب&#= 1608;ری را دارد. بخصو&#= 1589; وقت بازگشت ب= 582;لق که تنها سپاس &#= 1582;دا عبادت او است. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٣٦٨٧ &#= 1605;یگوید که روز (یوم معلوم) اورا میکشند، میگ= 08;ید پیامبر بر سن= 711; (قُبّة الصَخ= 585;ه) بیت المقدٌس میگفت، یعنی = 587;لوک برای مرگ قبل از مرگ با شهود پنجم صورت مصطفوی خواهد بود، ک= 607; بنور قاﺌم میرسد. و الاٌ جهنٌمی خواه= 83; بود. بیت المقدٌس واقعی خانقا= 07; مقدٌس پیر و عرلتگاه مقدٌس سالک میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام عسک= 585;ی در حدیث ٣٦٨٩ &#= 1605;یگوید آدم و ابلیس ب&#= 1580;ان هم می افتند تا روز قیامت. &= #1587;الک با نفس امٌار= 607; خود و با ابلیس آخوند = 602;شری، و با آهریمن ط&#= 1576;یعت و فطرت خود در &= #1606;برد است. تا بروز شهود قاﺌم و قیامت ونجات = 582;ود برسد که معصو= 605; میشود و فریب= 740; آنان را نمی خورد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٦٨٩ &#= 1605;یگوید فرشته مرگ بصورت جوانی زیبا است. که در سالکان چنین میباشد. &#= 1608;نه در صورت زیبا درغیر سالکا= 06; مسخ شده. شهود سالک فرشته مرگ او، وهما= 606; نطفه تولد بهتر بعدی وی &#= 1605;یباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٣٧٩٦ &#= 1605;یگوید خداوند بموس= 40; گفت کفش خود را از پایت بیرون بیاور که تو در وادی مقدٌ= 587; هستی. یعنی از &= #1578;ن مادی جدا شو که مرک قبل از مرگ شهود نها= 5164;ی مقدٌس میباش= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٣٧٩٨ &#= 1605;یگوید کسی أنبیا و اولیا را نمی &#= 1705;شد، مگر زنا زاده. &= #1705;ه آخوندها بقو= 04; پیامبر قاتلین أنبی= 75; هستند. با اینکه ماد= 585;شان را آخوند زنازاده دیگ= 85;ی بعقد پدرش در= 570;ورده بود. تمام مخالفین سلو= 05; الهی زنازاده هست= 06;د، که برای سلوک &#= 1575;لهی زاده نشده بودند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٨١٥ &#= 1605;یگوید مولی علیٌ وصیٌت کرد، اورا بسمت نج= 601; ببرند. و هرجا قدم آنان از پا افتاد، همان جا دفن کنند. زیرا آن&#= 1580;ا اول ( طور سینا) است . سرزمین مقدس الهی تن وقبر انسان کامل زنده بر= 575;ی سالکان میباشد. تن امام قبر روح او بود. وروح او در مراتب ا&#= 1604;هی و شهودی وی میباشد. ونه جاﺌی که دفن شده . برای مول&= #1575; شبانه بچهار = 591;رف حمل جنازه نمایشی کردند، که دش= 605;نان اموی و نتوانند جای = 583;فن را بدانند که نبش قبر کنند. &= #1740;ک قرن ونیم بعد بود که امام صادق بعنوان = 570;گاه خانوادگی، مکان فعلی را جای قبر مولی &#= 1711;فت. که مقداری سن= 711; ریزه سفید عل= 575;مت بوده است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٣٨٤٨ &#= 1605;یگوید در وفات پیام= 576;ر( خِضر )بر خانه پیامبر و أهل بیت وارد شد، وگفت پاداش شما نزد خداو= 606;د است صبور باشید. و در سلوک الهی بخصوص در مرگ &#= 1602;بل از مرگ خِضر افسانه ای، سمبول مراتب تجلٌی الهی جبرﺌیل است. پ&= #1740;امبر در خانه عایش= 607; و اطاقک گلین او وفات یافت. &= #1608; أهل بیت پیامبر سالکان وکاملان وی بوده. که کاری بحوادث سیاس= 40; پس از پیامبر نداشتند. وهم= 711;ی زیر نظر مولا علیٌ بودند. و ناشناخته خل= 01;ای راشدین یا مردم. مگر چند نفر که پیامب= 585; آنان را مشهو= 585; کرده بود که آ&#= 1586;ار نیز دیدند . <o:p></o:p></sp= an></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٣٩٩٥ &#= 1605;یگوید داود پیامبر بکسی گفت که فلان شخص در فلان وقت خواهد مرد، ولی وی نمرد. و داود از خداو= 606;د پرسید چرا چنین شد؟ وخداوند پاس= 82; داد که شخص با تعجٌب بفرشت= 07; مرگ نگاه کرد. &= #1662;س سی سال عمرش بیشتر شد. یعن&#= 1740; سالک توجٌه ج= 583;ی وعاشقانه با صورت وسیله الهی خود داش= 578; که بشهود رسی= 583; وعمرش دراز ش= 583;. و فرشته مرگ این شخص، هما= 606; شهود آخر او بود. که تعجٌب او بخاطر انتظار پیشرفت بیشت= 85; شهودی داشته است. پیامبر وامامان داس= 78;انهای تورات و یهود که مردم نیز آگاه بودند، ضمن تکرار آنها توجیه س= 604;وکی ولایت خود می= 606;مود. که نظر پیروا= 606; آن انبیا نیز جلب گردد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٤٠١٤ میگوید داود = 608; آن همه امکانات معجزه آسای ا= 608;، نتوانست برا= 40; مرگ خود کاری &#= 1705;ند. اصولا مرگ رویه دوم زند= 711;ی است وجزﺌی از زندگی. مانند &#= 1588;ب ها که همان روزهای زندگ= 40; هستند. و مرگ ضروری ب&#= 1585;ای تولدات در انواع بهتر کاملان، یا بدتر برای غی= 585;سالکان است. بدون مرگ &= #1578;غییر نوع نیزممکن نیست. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٤٠٣٨ &#= 1605;یگوید خداوند بسلیمان گفت= 48; چون درختی در بیت المقدٌس درآمد آن علامت مرک او میباشد. که شه&#= 1608;د نهاﺌی سلیما= 606; درخت نقش فرش عرش که عرش مص&#= 1591;فوی زردشت بوده وهست. چون زرد&#= 1588;ت تا مسیح عرش مصطفوی، ومس= 40;ح و کاملان مسی= 581;ی وتا کنون که أهل کتاب وسل= 608;ک هستند، عرش جبرﺌیل را داشتنه که مح= 605;د عرش برتر رحم= 575;ن را کشف نمود و رسید. تا مهدی موعود محمد بعرش ربٌ برت= 585; از رحمان برس= 583;، که نامی از او و صفات و مقررات سلوک= 40; اورا نمیدانیم، ک= 07; مهدی نام اور= 575; خواهد گفت. که وی صفت عمده آن تجلٌی اله= 740; برتر از رحما= 606; خواهد نمود میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مولی علی= 612; در حدیث ٤٤٦٢ &#= 1605;یگوید روز چهارشنب= 07; روز مرگ یحیی &#= 1576;ن زکریا است. که هر کامل الهی ولایت زردشت ،چون دیگر انبیای یهود= 40; که تابع ولای= 578; و شهود نهاﺌی &= #1586;ردشت بوده وهستند= 48; شهود چهارم نور مرتضوی و با مرگ قبل از مرگ. زردشت و یحیی وهر پیا= 605;بر بنی اسراﺌیل= 740; است. ومسیح با پمج شهود اصطلاحا روز = 662;نجشنبه از ایام الهی= 548; و محمد روز جم&#= 1593; و شهود قاﺌم، &= #1608;جمع و جَم ووحدت وجود و صَمَدیٌت محمد با مقام الهی تازه او نور قاﺌم بود. = که هر کامل محمد= 740; تا شهود مهدی &#= 1575;ز نور رحمان، روز ششم الهی کدام باشد. که ایٌام الله روزهای شهود تجلٌیات اله= 40; میباشد. نه روزهاﺌی چ&#= 1608;ن انقلاب اسلا= 05;ی٢٢ بهمن یوم الل= 607; باشد ومردم فریبی کنند. . <o:p></= o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٤٤٦٥ &#= 1605;یگوید مسیح یحیی را از قبرش زنده کرد که مونس ا&#= 1608; باشد. زیرا یح&#= 1740;ی پیر حسینی مسیح بود. که هر پیامبر اولی العزم، نباید امام زمانی زنده د= 575;شته باشد، که مقامی برتر ا= 586; پیامبر اوای = 575;لعزم باشد. ولی یحی&#= 1740; گفت هنوز رنج &#= 1605;رگ را دارم، نمیخواهم دو= 76;اره بمیرم، که یحیی مرگ بشر= 740; را نمیخواسته، که سرش را بریدند و رنج برد. ولی در فصل بهتر بشر= 740; بعدها در ولایت مسیح م= 578;ولد شده که بنور مصطفوی برسد. &#= 1608;بار سومی با تولد= 740; بهتر بشری در ولایت محمدی = 576;نور قاﺌم میرسد. ک&= #1607; در صورت هریک &#= 1575;ز اولیای الهی = 605;حمدی، روح یحیی بود= 607; باشد. ویک روح &= #1605;وفق از تمام صورتهای نوع= 40; بشری موفق، ب= 588;هود تجلٌیات الهی، خود را توانسته بکم= 75;ل دیدار قاﺌم برساند. اگر همچنان سلوک = 575;لهی را کرده باشد. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مسیح در ح&#= 1583;یث ٤٥٥٩ میگوید نمیدانی چه وقت میمیری، پس برای آن آم&#= 1575;ده باش که غافل گ&#= 1740;ر نشوی. اگر بسلوک و شهود نهاﺌی خود برسد. شاید مر&#= 1711; قبل از مرگ خو&#= 1583; را داشته باش= 583;. که بنور الهی بالاتر برسد. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>مسیح در حدیث ٤٥٧٢ می= 711;وید أعضای خانه مرگ افراد را دیده اند پس چ&#= 1585;ا عبرت نمیگیرند. که &#= 1575;ظهار نظر یقینی برای آینده پ= 587; ار مرگ قبل از مرگ خود داشت= 607; باشند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٤٥٨٩ میگوید مرگ م= 587;یح را شکل بخصوص= 740; میگوید. که بین زمین و آسمان جان دا= 583;. یعنی بدن او بآسمان رفته بود که برخی مسیحیان میگویند. ولی &#= 1607;ر کامل الهی در شهود آخر خود= 548; تنها روحش مع= 585;اج و اسراء بعرش الهی ولایت ا= 608;لی العزم خود میرود. و در مرگ طبیعی آخ= 585; عمر بشری است که روح بآیند= 607; های برتر نوع= 740; میرود. و جسم در قبرش متلاشی و ارز= 588; الهی وعبادی = 576;رای دیگران ندار= 83;. که مانند دفن &#= 1705;فش و لباس او میباشد. که ارزش أبدی یا توسٌل عبادی = 606;دارد. که برخی موی پ&#= 1740;امبر و یا شمشیر وه&#= 1585; چیز اورا نگهداری میکردند، که ضامن نجات آنها باشد. که باید شهود پیامبر خود ر= 575; در دل بامانت نگاه داشت. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام رضا در حدیث ٤٥٩١ &#= 1605;یگوید در اعدام وصلیب کشیدن مسیح، وی خدا را بولایت ما= 548; یا همان شهود مصطفوی خود مسیح سوکند داد. پس خداون&#= 1583; اورا بآسمان برد. چون مسیح &= #1602;بری ندارد. وجسد اورا یهودیا= 06; دزدیدند. وای= 606;ک( دخمه )جای جسد مسیح تقدیش م= 740;شود. که معمول همه ادیان ومذاه= 76; قشری است. که مدٌعیان مقامات شهود= 40; جدید وبرتر را تکفیر ومیکشتند. که &#= 1607;مچنان نیز آخوندها= 40; شیعه اولیای الهی را میکشند. که مردم را آگاه &#= 1575;ز بی اعتبار الهی خودشان را نکنند. که ولایت فقیه د= 580;ٌال برپا میکنند. &#= 1575;مام رضا توجیه گفته مسیحیا= 06; میکند. که تن و لباس مسیح بآسمان رفت وکس دیگری را بجای مسیح کشتند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام باق= 585; در حدیث ٥٦٥٧ &#= 1605;یگوید زمینی که زند= 607; و احیا میشود= 548; همان تن انسا= 606; است. که روح با&= #1740;د دوباره متول= 83; شود. تا شاهد ق&= #1575;ﺌم با مرگ قبل از &= #1605;رگ شود. شاهد قاﺌم یا شهود نهاﺌی ممکن ل&#= 1587;ت بخلق بازگرد= 83;. و در تن بشری ق&= #1576;لی مدفون میگردد، تا م= 585;گ طبیعی او برس= 583;. ولی کافران ک= 607; کارشان تا قیامت طول می= 705;شد، یعنی تا وقتی که بنور قاﺌم برسند. که هدف &= #1575;لهی برای نوع بشر= 740; میباشد. ولو قهقراﺌیان پ= 587; از کارماها بنوع بشری مج= 583;د میرسند. تا شهود قاﺌم کارشان از نظ= 585; الهی تمام شد= 607; باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>امام صاد= 602; در حدیث ٨١٣٤ &#= 1605;یگوید قومی که سلوک &#= 1575;لهی نکردند و بفرداها موگول نمودن= 83;، و بمرک طبیعی &#= 1582;ود رسیدند، که فرصت سلوک ال= 607;ی برایشان نماند. مگر پس &= #1575;ز کارماها وتکرار گذشت= 07; ها در آینده های نوعی . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>سلمان فا= 585;سی در حدیث ٨١٤٥ &#= 1605;یگوید یکی از کسانی که مرا خنداندند، طالب دنیا بو= 583;. ونمیدانست ک= 07; دنیا طالب او میبا= 588;د. ولی هنوز نمی= 583;اند که خدایش از او راضی است و یا غضبناک خواهد بود که &#= 1576;نسخ ومسخ میبرد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٩١٢٦ که دنبال یک جنا= 586;ه راه افتاد بو= 583;، گفت چون مرگ ترسناک است پ= 587; سالکان باید آنرا در نظر د&#= 1575;شته باشند که از آن نترسند. که &= #1576;توانند بشهود آخر الهی خود برسند. ترس از مرگ و تصوٌرا= 578; انسان آلوده = 585;وان بعقده ها از مرگ میباشد. ک&#= 1607; سالکان آنچه = 585;ا که پیر میگوی= 583; معتقد هستند. <o= :p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>پیامبر د= 585; حدیث ٩١٢٧ بر= 587;ر قبر مادرش گریان بود، ک= 607; گفت از خدایم اجازه گریه ر= 575; گرفته ام. زیر&#= 1575; این دیدار با گریه مخالف أصل نقش مرگ انسانها است. &#= 1576;خصوص برای مرگ قبل از مرگ سالک. ک&= #1607; بخلق هم بازنگردد. پس جشن وشادی باید کرد. بوی&#= 1688;ه که شاید سالک از خواب مرگ و&#= 1578;ولد دوم الهی خود= 585;ا بیدار گردد. و &= #1583;یگران باید جشن بگی= 585;ند. که جشنهای مانند (نیمه ش&#= 1593;بان) سمبول بازکش= 78; بخلق سالکان ولای= 78; محمدی است. ولی هرسالکی در روزی میتوان= 83; تولد دوم داشته باشد. ز&#= 1585;دشتیان عید نوروز را &#= 1580;شن روز نو کاملا= 606; بازگشته بخل= 02; میدانند. ویا عید آب پاشان ویا جش= 606; رنگین کردن یگدیگر. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><o:p> </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'>خواننده = 711;رامی، مجموعه ای از گفته های پیا= 605;بر و امامان را برای باورکن= 06;دگان آنان نقل کرد= 605;. که بهتر است ع&#= 1604;اقمندان اطلاعات بیش= 78;ر، بأصل حدیث در وبسایت این نویسنده و بقید شماره حدیث مراجعه = 705;نند. که أصل عربی وترجمه دقیق = 608; تفسیرات سلو= 05;ی این نویسنده را بدانند. ول&#= 1740; مهم تا حدٌ یافتن یقین ا= 586; أصل لزوم سلو= 705; الهی. برای خو&#= 1575;ننده گرامی نمیخو= 75;هم عمر خود را در مطالعه این مطالب درست م= 589;رف کند، که کار و&#= 1592;یفه سلوک الهی را نمیکند. پس بر&#= 1575;ی نجات از رنجهای قبل ا= 586; مرگ طبیعی، و بعد از مرگ در &= #1705;ارماهای حقیر تر، بای= 583; هم اکنون تا مرز یقین از لزوم سلوک الهی، با یک و&#= 1604;یٌ الهی بمعرفی خداوند اکتف= 75; کنند. واز خدا&#= 1608;ند شناخت پیر کا= 605;ل خود را بخواه= 606;د. که شهود قاﺌم &= #1585;وح القدس ربٌ النوع بشری، آخرین امکان = 578;عالی شهودی برای نوع بشر میبا= 588;د. تا برای تولد &#= 1593;ظیم هفت هزار سال بعد در نوع فوق بشری فرشته گونه، وولایت مهدو= 40; که چهارصد هزار سال آن و&#= 1604;ایت اعتبار برتر= 40; و شرافت بیشتری برای = 575;نسان خواهد بود. وب&#= 1575; هزاران براب= 85; عقل وکرامات نوع بشری، همچنان پاکس= 75;زی روان فوق بشر= 740; خود را نمود . آ= نگاه راحتی خیال ا= 606;سان از آینده بعد از مرگ خود چن&#= 1575;ن است ،که از هم اکنون خود را دربهشت اوٌل روزها و گردشهای ملک= 08;تی. شبانه در رؤیاهای خود = 576;هشت دوم خویش خواهد دانست. &#= 1578;ا پس از مرگ در بهشت سوم هفت &#= 1607;زار ساله در کنار عرش رحمان را خواهد داشت. ک&#= 1607; شاید در زمان= 548; چند ساعتی بی= 588;تر نباشد. ودر بهشت چهارم ت= 608;لد نوع فوق بشری &#= 1576;جهان بازگردد. که ن&#= 1605;یتوان از امکانات وکرامات آینده آن نوع &#= 1589;بحت کرد. مگر بگفته پیامب= 85;،که چون فرشتگان= 40; هستند، که گوﺌی تمام &= #1705;هکشان را جولان خواهند داد. و&#= 1575;ز عقل وزیباﺌی= 548; و صفات حیاتی و الهی، هرچه &#= 1583;رباره آنها بگوﺌیم &#= 1575;ز محل بی اطلاع= 740; ما میباشد. که تا حدودی کام= 604;ان الهی ولایت م= 581;مدی الهامات لدنٌی در بار= 607; آنها را دارن= 583;. و لذا میگوﺌی&#= 1605; انسان کامل و= 604;ایت مصطفوی محمد= 40; تا زنده هست، شبیه آیندگا= 06; فکر میکند. پس آین&#= 1583;ه را بیشتر از امروز بشری خ= 608;د میخواهند. و برای مرگ بقو= 604; مولا علیٌ، بیش از شوق طف&#= 1604; بپستان مادر= 48; من برای مردن اش= 578;یاق دارم. ولی نبا&#= 1740;د خودکشی نمود. &#= 1705;ه در بسیاری طر= 740;قتهای قبلی میکنند. &#= 1608; خودکشی های د= 587;ته جمعی بیش از هزار نفری در امریکا صورت = 711;رفته ومیگیرد. دره= 585;حال آنان بدستور مراتب الهی خ= 608;د عمل میکنند. ت&#= 1575; همٌت خوانند= 07; گرامی من چکونه باش= 583;. که خود را در شرایطی الهی بیابد، که خودش برای مر= 711; قبل از مرگ علاقه و شوق د&#= 1575;شته باشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;text-indent:.5in; direction:rtl;unicode-bidi:embed'><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>٦/١٦/٢£= 2;٠٩ بیورتون پرتلند اورگان <o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM205><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-la= nguage: FA'>M205<o:p></o:p></span></a></p> <span style=3D'mso-bookmark:M205'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1594;رب گرائی و تمدٌ= 606; و مُدرن شدن <o:p></o:= p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DRTL></span><span style=3D'font-size:14.0pt;mso-bidi-lang= uage: FA'><span dir=3DRTL></span><span style=3D'mso-spacerun:yes'> </span><s= pan lang=3DFA>این یک أمر طبیعی برای ن= 608;ع بشر است، چون نسبتا عاقل و دارای حقٌ اختیار و انتخاب میبا= 88;د ولی همراه مسؤلیٌت در برابر خداون= 83; که آزادی دهن= 583;ه انسان برای این اختیار است. در هر کاری ویا هر ف&#= 1705;ری اگر مخالف (تکامل نوعی ژنتیک روحی) خود باشد. تکا&#= 1605;ل روحی جمعی جا= 605;عه از نظر خداون= 583; بدنبال معدٌ= 04; کلّی تکامل روحی افراد آ= 606; جامعه است . عل&= #1608;م و رشد طبیعی تن و عقل مادی انسان نوع بش= 585;ی در همین حیات &#= 1575;و میباشد. پس نو&#= 1591;لبی در تمام جامع= 607; ها و یکایک انسانها هست. &#= 1711;رچه در فصول فراوان نوع ب= 588;ری و مختلف میباشند. و در سلوک الهی نوطلبی برای = 585;وح بمعنی درست ت= 605;دّن یا بمعنی دین ورزی مطرح میباشد. که اک&#= 1606;ون برای تولد بهتر بعدی وب= 575; هزاران براب= 85; عقل و قدرت انتخا= 576; درست ترو هرگونه ارزیابی راه = 586;ندگی خواهند داشت. &#= 1608;لی نوطلبی های غیر سلوک اله= 740; عموما بدنبا= 04; أنگیزه های ن= 601;س امٌاره انسا= 06; است. چه متفکٌ&#= 1585; و فیلسوف باشد، یا بیسواد وعام= 40;. پس نوسازی مادی و داشتن &#= 1605;ادٌیات زندگی مانند = 582;انه و طرز زندگی، که همه انسان= 607;ا طبیعتا از هم= 583;یگر میآموزند و ه= 608;سهای نامحدود دارند. پس این غیر سالکان د= 585; حال اتلاف عم= 585; و کرامات بال= 601;عل نوع بشری خود میباشند. که ک&#= 1585;امات بالفعل کنون= 40; خود را نتیجه &#= 1578;ولدات حیوانی و تکاملات تدریجی فصول نوع بشری قبل= 740; در جهان کسب ک&#= 1585;ده اند، در کاری غیر از سلوک الهی تلف ومصرف نموده اند . که میبایست با ا= 587;تفاده از کرامات با= 604;فعل نوعی و فصل نو&#= 1593;ی خود دراین تو= 604;د، مصرف تحقٌق ک= 585;امات بالقوٌه و کس= 576; صفات نوع بالاتر را بن= 605;ایند، که صفات بالق= 608;ٌه تحقٌق یافته= 48; تنها مورد نیاز تو= 604;د بهتر نوع فوق &#= 1576;شری و یا فصل نوع بشری بهتر میباشد. بدون تکامل سلوکی آنگاه ژنتیک روحی پس از مرگ دست خالی خواهد بود. که &= #1705;رامات بالقوٌه آن تحقٌق نیافت= 07; است و آنها را در نطفه کشته است. و کرامات &= #1576;الفعل خود در تن و ذهن و روان (سه = بُعدی) خود را تلف نموده، وجز سقوط و حقارت &#= 1605;قام روح نوع بشری &#= 1582;ود عاقبتی ندارند. و اینک جهنّم پروری و سرنوشت بدتر تولد بعدی خو= 583; را فراهم میک= 606;ند. و بقول محمد و عرفا، مسخ می= 605;ون و خوک بهترین بخت و شانس آینده آنان خواهد بود. وا&#= 1604;اٌ مار و مور و بدتر در فسخ و گندیدگی گیا= 07;ی، و حتی رسخ جمادی و وسخ ت&#= 1581;ت جمادی، امکا= 06; سقوط منحرفین و گناه کاران، میتواند عاقبتی جهنٌ= 05;ی تر کارمائی و تکرار گذشته های حیوانی ر= 575; داشته باشند. &#= 1578;ا چقدر اکنون د= 585; این تولد هر انسان غیر سالکی فساد ب= 740;شتری در ژنتیک روح= 740; خود فراهم کر= 583;ه باشد. گرچه خد&#= 1575;وند در حدٌی در فساد بیشتر، عمر انسان فا= 587;د را کوتاه میکند، که از هم اکنون مور= 583; غضب الهی می باشند. و بالع&#= 1705;س در سالکان ول= 575;یتهای ششگانه الهی = 583;ر نوع بشری، در صدد پیشرفت تربیت سلوک روانی خود، د= 585; تخلیه از فسا= 583; روان و تحلیه &#= 1608; کسب صفات نیک= 608;تر برای تولد به= 578;ر، به تجلیه های &#= 1575;لهی هفتگانه میرسند. که با &= #1605;رگ قبل از مرگ سا&#= 1604;ک غیر صادق در تسلیم وعشق و= 585;زی بپیر الهی خو= 583; و به اراده ودستور الهی= 48; بقیه امکانا= 78; زندگی نوع بشری حیوانی آنان گرفته میشود. مگر در بازگشتگان کامل شده اله= 740; بخلق، که در واقع این همانی مقام و کمال مراتب الهی و شهودی تجلٌیات خود را دارند. که ب&= #1575; تربیت سالکا= 06; دیگر، خود نی= 586; شایسته صفات الهی تر و تزکیه های نف= 587; بشری عمیق تر میگردند. که به فصول بالاتر بشری = 608; حتی تولد نوع &#= 1601;وق بشری فرشته گونه در آیند= 607; بجهان دارند= 48; و شایستگی صفات تازه تر الهی مییابن= 83;. تا در فصول بالاتر نوع ف= 608;ق بشری، کراما= 78; بالفعل و بالقوٌه با= 586; بیشتر داشته = 608; برای آینده های باز بالا تر و الهی تر پیش بروند. و یا حدٌ أقل شایسته فصل نوع بشری بهتری گردند. &#= 1705;ه با هر شش ولایت سلوکی = 606;وع بشری، هر بار باید ( شرط کاف&= #1740; ) از پاکسازی روان و کسب شه&#= 1608;د مربوطه خود ر= 575; داشته باشند. <o= :p></o:p></span></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>پس تمد= ;ٌن مادی وغرب گرائی و تقلی= 583; ملل پیش رفته دیگر چه علمی &#= 1608; یا مادی، آرزوی همه ان= 587;انهای غیر سالک میب= 575;شد. و الاٌ سالکا= 606; ولایتهای سلوکی تا آنج= 575; که توان و اراده و صبور= 740; و خویشتن دار= 740; داشته باشند= 48; همه امتیازا= 78; و کرامات بالفعل نوع ب= 588;ری خود را عاشقانه صرف = 604;ذٌت امتیازات نو= 93; بشری خویش نمیکنن= 83;. و با ( خود فقری) شاید بتوفیق نهائی در شهو= 583; عرش رحمان و نور قائم، به ایدآل کمال م= 740;سٌر برای نوع بشر= 740; و در ولایت شش&#= 1605; مصطفوی و تصوٌف ایران= 40; و آریائی شدگان برسند. &#= 1705;ه از هر یک میلیون نفر یکی بنجات شه= 608;دی از نوع بشری میرسد. که با م&= #1585;گ قبل از مرگ ، هفت هزار سال بعد، به نوع ف&#= 1608;ق بشری و بهشت ب&#= 1585;تر نوعی میرسند. &#= 1705;ه این توفیق نی= 575;ز بهمٌت و اراد= 607; و عشق وشرایط &#= 1583;یگر دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>تعبیر و برداشت لفظ تمدٌن را بغل= 591; بکار میبرند. &#= 1705;ه معنی واقعی ت= 605;دٌن ( دین ورزی) سلوک الهی میباشد. والا= 612; حتی در سلوک الهی، ولی با تقلید عادات = 606;وع بشری، و تظاهرات متکبٌرانه، حتی درعلم بی= 588;تر یافتن و رفاه &#= 1576;یشتر، عملا ستمکار= 40; بدیگران میشود. و تمدٌن و غرب گرائی و مدرن= 740;زه برای رفاه و زیبا تر کردن مداوم زندگی= 48; که یک نوع (خود = بزرگ پنداری) است، عملا جهنٌم پروری بیشتر خود برای پس از مرگ در کارماها میب= 75;شد. زیرا موجب اتلاف کراما= 78; بالفعل بیشت= 85; میشود ،و آلودگی در نط= 601;ه کرامات بالقوٌه مور= 83; نیاز آینده نوع فوق بشری خواهد بود. مت&#= 1601;کٌران الهی عرفا و درویشان هستند، که به= 585; زبانی استدلال مینمایند، ک= 07; هرکس باید بس= 604;وک الهی بپرداز= 83;. که این تمدٌن و مدنیٌت تنه= 575; در دین ورزی عاشقانه میب= 75;شد. توجه بتمدٌن مادی و رفاهی غرب، تنها مف= 740;د زندگی لذیذ ت= 585; نوع بشری انس= 575;ن است. گرچه باز رنج های روز افزون برای ه= 605;ین زندگی بشری ه= 605;راه دارد. ولی پس از مرگ در کار&#= 1605;اهای نسخ و مسخ حقی&#= 1585; تر مجدد بجها= 606;، حقارت و رنجهای زندگ= 40; نوعی بدتری خواهن= 83; داشت. هر کار متفکٌران غی= 85; الهی، که تقریبا کار همه انسانها است باطل میب= 575;شد. و بقول آن دیوانه ای که گفت شغل و حرفه من ( تفکٌر) میباش= 583;. طبیعی است که نتیجه هر نوع &#= 1578;فکٌر مادی و بشری و غیر الهی جز بازی عقده ها= 740; روانی و صفات توحٌش برتری جوئی، و بالا بردن رفاه زندگی خود، ب= 602;یمت ستم بدیگران = 606;میباشد. زیرا عملا عق= 604; آنان و نتایج مادی متفکٌران حت= 40; فیلسوفانه د= 85; انسانهای غی= 85; سالک، خلط مب= 575;حث و تقویت هرچه &#= 1576;یشتر عقده های ناخ= 608;د آگاه، و حتی ا&#= 1578;ٌحاد عقده های انسان با عقد= 607; های افراد دی= 711;ر است. که منجر ب&= #1607; (جنون جمعی و هیستری)، و خود را ویران نمودن و حتی جامعه میگرد= 83;. و تحت عنوان تمدٌن و تعلی= 605; و تربیت دیگران، متن= 75;سب عقل و سطح فصل &= #1606;وع بشری خود میب= 575;شند. در حالیکه سا= 604;کان خود را برای زندگی احتمالی نوع = 601;وق بشری، و با هز&#= 1575;ران برابر عقل نو= 593; بشری آماده م= 740;نمایند. که طرد صفات ح&#= 1740;وانی و کسب صفات ال&#= 1607;ی است. و تجلیه های شهود اله= 740; مدرک پذیرش خداوند خواه= 83; بود. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>جالب اینکه متفکٌ= 85;ان مادی برحسب درجه کمال عقلی فصل نوع &#= 1576;شری خود، و شاید در پاکی احتمالی روا= 06; آنان از عقده های قهقرائی = 608; حیوانیٌت طب= 40;عی نوع بشری، برخی از آنها ندانسته همچنان تحت ت= 583;بیر مراتب الهی هستند. و حدّ أقل هدایت الهی و الهامات را د= 575;رند. ولی انسان الهامات اله= 40; را کار عقل خود م&#= 1740;داند. در حالیکه حت= 740; زنبورعسل بقول محمد، وحی الهی دار= 583; که چگونه خان= 607; خود را منظٌم &#= 1576;سازد. همه رفتارها= 40; انسان و حتی گفتار و پندارهای او= 48; از تأثیر گذاری = 605;دبٌران الهی است. ولی &= #1575;ز سطح الهی مناسب عقل بشری آنها اس= 578;. و سالکان از س&#= 1591;ح عقل برتر پیر کامل بازگشت= 07; بخلق خود استفاده میکنند،که ب= 75; درجه پیامبری خاص سالکان خود، = 575;ز عقل و سطح فکر عالی تر الهی کمک میگیرند. &#= 1705;ه حتی عقل مادی خود را نادید= 607; میگیرند ،و ن= 601;س حیوانی خود ر= 575; می کشند. و تنها تقلید ا= 586; سطح عقل الهی پیر خود مینمایند. گر= 670;ه باز اولیای الهی نیز هر ی&#= 1705; سطح الهی خود را دارند. تا چ&= #1602;در پاکسازی عمی= 02; تر روان خود در تخلیه و تحلیه انجام = 583;اده باشند. که بهر &= #1740;ک از مراتب شهودی هفتگا= 06;ه رسیده اند. و برترین اولی= 75; و انبیا در شاهدان عرش رحمان شهود ه= 601;تم نوع بشری میباشد. و هفت &= #1607;زار سال بعد در نو&#= 1593; فوق بشری و با &= #1607;زاران برابر کراما= 78; بالفعل و بالقوٌه نو= 593; بشری ، در نوع &= #1601;وق بشری فرشته گونه متولد جهان مادی میشوند. وبا آ&#= 1606; عقل الهی عظی= 605; و تکنولوژی غیر قابل تصوٌر ما، بصورت ( بهشتی &= #1606;وعی) هزاران بار عظیم تر از زندگی بهشتی = 606;وع بشری را خواه= 606;د داشت. که زندگی کنونی بشری هرکس همان ( بهشت چهارم) موعود الهی تولد پی= 588;ین او است. که عقل = و کرامات بالف= 93;ل و بالقوٌه بی= 588;تر دارد. که ما تف&= #1575;وت کمٌی و کیفی کرامات بالف= 93;ل در اختیار ان= 587;ان مُنصف را بچش= 605; میبینیم. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>پس برخ= ;ی از فلاسفه و متفکٌران مادی درجاتی بحقیقت و خدا= 608;ند و جهان مینوی نزدیک تر شده= 548; که در برابر ن&#= 1592;ریٌات مادی تر و عقل&#= 1575;نی فلاسفه دیگر = 605;قاومت میکنند. و در صدد اثبات حقایق برتر ر= 575; مینمایند و یکدیگر محترمانه تک= 84;یب میکنند. و ما د&= #1585; این مقاله برخی جنبه ها= 740; فلسفه را بررسی میکنی= 05;. و حتی آنان بنام عبور از مرحله مدرنیزه و تم= 583;ٌن تلاش میکنند. &#= 1705;ه در واقع تنها &#= 1705;املان الهی ولایتهای سلوکی هستند = 705;ه در صدد رسیدن &#= 1576;جدید و تجدٌد و مدرنیزه هستند، تا نز= 583;یک تر و معادل بر&#= 1578;ری عقلی و حقیقت &#= 1588;ناسی نوع فوق بشری گردند. روشنف= 705;ران مادی نمی توانند باور = 705;نند، که مدرن شدن م&#= 1575;دی و تمدٌن تکنیکی، سطح اخلاق نوع بش= 585;ی را بحقارت میبرد. که اول&#= 1740;ای الهی بحدٌ رساندن سالکان خود بسطح عقل اله= 740; ایدآل نوع بشری و عقل بر&#= 1578;ر و عظیم تر نوع &= #1601;وق بشری و آینده های نیامده م= 740;رسانند. و یا حدٌ أقل بسطح عقل فصل &#= 1606;وع بشری بالاتر= 40; ببرند. و ما با&= #1740;د قبلا شرایط خارجی حاکم ب= 585; انسان، و نیز شرایط روانی تن و روان انسان را، که &#= 1582;ود علٌت هوش وعق= 604; و سلامتی ذهن و تن انسان میباشند آگا= 07; گردیم. و در مقابل شرایط سلوکی حاکم ب= 585; سالکان را بد= 575;نیم، و گرفتار باز= 740; های الفاظ فریبنده و نظریٌات مختلف نشویم. &#= 1662;س از تحقیق در ا&#= 1740;ن شرایط، البت= 07; انسان همچنا= 06; آزاد است راه زندگ= 740; و طرز فکر و عقیده های خو= 583; را انتخاب نماید. که شای&#= 1583; بحقایق و علل پیدایش انسا= 06; در هستی، و شناخت آینده های بهتر در انواع فوق بش= 585;ی برسد . در حالیکه زندگ= 40; انواع حقیر تر را می &= #1576;ینیم که صدها هزار وحتی میلیونها سا= 04; باید تولدات = 608; مرگهای نوعی بگذرانند، ت= 75; باز بهمین نوع بشری برسند، = 608; تنها خواسته = 582;داوند برای سلوک الهی، و کسب شایستگی نوع = 601;وق بشری برسند. و الاٌ انسان بار اول او نیست که بجها= 606; آمده است. و علٌت تفاوت های عقلی و اح&#= 1608;الی انسانها برا= 40; غیر سالکان روشن نیست. رو&#= 1575;ن کاوان برجست= 07; ای چون زیگموند فروید و برگسون تقریبا همان نظریٌات عرف= 75;نی را میزنند، ک= 607; چند هزار سال است مطرح کام= 604;ان الهی بوده اس= 578;. حکمتهای اله= 40; تصوٌف ایرانی، یا ب= 602;ول محمد( فهلویٌات یا = 662;هلویٌات) از سطوح بالا= 578;ر الهی صحبت کر= 583;ه اند. و هر یک از گفته های آنه= 575; ، حتی فیلسوف= 575;ن شایسته را بر= 575;ی تمام عمر بخو= 583; مشغول کرده ا= 587;ت. اینان جهان ر= 608;ح را در خواب و از عقده های روانی میدانند. و تفاوت عاقلا= 06; سالم با دیوانگان آزار دهنده خ= 608;د و دیگران، از &#= 1580;هان نادیده روح و روان ، و بقول فروید از (ناخواآگاه ) و عوامل مؤثٌر نادیده ای برتر از اراد= 607; انسان میدانند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>عملا س= ;الکان در مخالفت با مدرنیزم، جن= 11; تمام عیار با نفس وعقل ماد= 740; خود میکنند. ک&#= 1607; عقل هر انسان= 740; در یک سطح از تکامل صورت نوعی ژنتیک روحی هر انسانی میبا= 88;د. و مدبٌران الهی از طریق تأثیر در ژنت= 740;ک مادی تن انسا= 606;، و در تمام عمر&#= 1548; همه فعٌالیت= 07;ای حیاتی را اداره میکنن= 83;. که روان شناس= 575;ن آنرا ناخودآگاه م= 40;گویند. گوئی عواملی = 580;دا از خود انسان &#= 1605;یباشند. و عرفا آنرا جان یا نفس و در چهار طبقه رده بندی میکنند. برخی &#= 1575;ز فیلسوفان مادی نیز ، حت&#= 1740; موج مبارزه ب= 575; مدرنیزم را همان( مدِرن تر شدن) میدان&#= 1606;د. و ندانسته هم= 575;ن حرف عرفای الهی است، که &#= 1585;سیدن سالک ولایته= 75;ی سلوکی ششگانه، چون بهر یک از شهود میسٌر خود میرسند، (این همانی) عقل آینده ها= 740; خود را هم اکنون پیدا میکنند. پس فیلسوفان نی= 86; از سطح عقل مادی نوع بشری خود &#= 1607;ر چیزی را میگو= 740;ند. زیرا سلوک الهی در تخلی= 607; و تحلیه روان &#= 1606;اخواآگاه، و حتی ( خود آگاه و حافظه ذهنی) پاکساز= 740; روان ندارند. &#= 1593;قل برتر آنها تن= 607;ا تغییر شکل عق= 604; مادی قبلی اس= 578;. و بتعبیر دیگری عقل فص= 604; نوع بشری خود را دارند. و نم&= #1740; توان جریان م= 576;ارزات فکری فیلسوفان را= 48; در یک نظریٌه &#= 1608;احدی درآورد. که حت&#= 1740; (فرانسوا لیونار) صحبت از علم جدیدی &#= 1576;نام علم (ماورای مدرنیزم) میکند. یا ( البرت ولمر) این موج را جن&#= 1711; با مدرنبزم نمیداند، بلکه ( فضای درونی جدیدی) برای فرهنگ و تمدٌن بشری میداند . گوئی &= #1575;ز ملکوت الهی و آینده نیامد= 07; انسان صحبت میکند. و حتی ما ورای م&#= 1583;رنیزم، خود یک مکتب با اصول مشخٌ= 589; و ثابتی نمی ب&#= 1575;شد. بلکه نظریٌا= 78;ی پراکنده از ه= 585; یک از فیلسوفان است، که آنرا جدا از دیگرا= 606; بررسی خاص خو= 583; میدانند. و هر یک جداگانه ت= 601;سیر و پیش گوئی فلسفی از آینده فرهنگ = 608; فکر بشر مینمایند. گو= 574;ی پیشرفت سطح فکر وعقل و فرهنگ بشر، چ= 608;ن علف هرزه خود &#= 1585;و میباشد. که عر&#= 1601;ا از برنامه أزلی أبدی خداوند برای نوع بشری میدانند. تا همه موجودات از سطح فکر حیوانی، چون = 605;یمون و انسان بدائ= 740;، بانسان ایدآ= 04; در کمال و شایسته شهود = 608; رسیدن به عرش رحمان میگویند. تا ر&#= 1608;حی هفت هزار سال بعد نیز تولد در نوع فوق بشری نماید، که هزاران بر= 575;بر عقل نوع بشری خواهند داشت. &#= 1608; قدرت حقیقت ش= 606;اسی و خدا شناسی و حتی خود شناس= 740; خویشتن را پیدا کند. با ت&= #1601;اوتهای عقلی در فیلسوفان، باز برخی از آ&#= 1606;ها، گوئی از عنوا= 606; علم، بمعنی ی= 705; رشته علمی با &#= 1575;صول و مبانی ثابت= 740; صحبت میکنند. &#= 1583;ر حالیکه عملا = 576;قول محمد، هر یک د&#= 1740;گری را لعنت و تکفیر و تکذی= 576; مینمایند. زی= 585;ا هر یک خود را ک&= #1575;مل میدانند. و عملا جنگ اهانت آمیز بین خود را دارند. و اسامی فلسفی = 608; (ایزم های) گوناگون برآ= 06; میگذارند. که معروف تری= 606; وآشفته ترین = 570;نها مارکسیسم ومائویسم می= 76;اشد. گرچه آنها بنام سوسیالیزم و = 605;ربوط بجامعه بشری = 605;یدانند، که در عمل چنین نمی کنن= 583;. مگر آنچه که بصورت حزب سیاسی یا حزب= 740; ومکتب فرهنگ= 40; بتوان بآنها = 606;ام داد. و هر یک از آنها، مانند = 570;خوندهای مذهبی در همه ادیان غیر سلوکی، عملا = 605;یلیونها انسان را فری= 576; داده، اسیر ز= 606;دان خرافات و طُرٌه هات مینمایند. که &#= 1593;ملا هرگونه تغیی= 85; آنها در نظریٌات از ن= 608;ع تکاملی نیست. &#= 1576;لکه تحقیر قهقرائی و کارمائی مقا= 05; ژنتیک روحی و نوعی آنها میباشد که اص= 604;ی أزلی از خداو= 606;د دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>پس غرب گرائی و هدف ت&#= 1594;ییر فلسفه فکری انسانها، بخصوص در ملٌتهای تاز= 07; برشد رسیده،( ما ورای مدرن= 740;زم ) را که متفکٌران فلسفی آن جام= 593;ه ها در پیش گرف&#= 1578;ه اند، گوئی تصادف و هوس ا&#= 1601;راد متفکٌر کنون= 40; نیست، بلکه ریشه تا= 585;یخی در خود انسان &#= 1605;یدانند، که دلیلی مبه= 605; و باطلی میباشد. که در عرفان و تصوٌ= 601; ریشه پیشرفت عقلی سالکان= 48; از ریشه برنامه های الهی برا= 740; تعالی روح اف= 585;اد انواع حیوان= 40; و بشری میباشد. &#= 1705;ه بموجب هدف أز= 604;ی أبدی خداوند= 48; مدام با تزکی= 607; نفس و تخلیه آ&#= 1606; از هرچه بیشت= 585; از صفات نوع ب&#= 1588;ری، بدریافت مرا= 78;ب شهودی نوع فو= 602; بشری میرسند. &#= 1705;ه کاملان الهی بازگشته بخل= 02; هر شش ولایت س&#= 1604;وکی دارند. و مدرک آنها مراتب ر= 572;یائی و شهود تجلٌی= 575;ت الهی هفتگان= 07; اسماء الهی( آل عبا و یا ام&= #1588;اسپندان) است. و در هر ولایت سلوکی این مراتب شه= 608;دی، اسامی مقدٌس = 608; اسرار و نام و ناموس های الهی خود را دارند. و هر یک را با پاکساز= 740; و تأمین ( شروط = لازم تا شرط کافی) از نظر داوری الهی میرسند. &#= 1705;ه احوال الهی و سمبول آینده های بهتر فصو= 604; نوع بشری و یا فصول نوع فوق &#= 1576;شری، تفاوت در سطح عقلی دارند ، ولی یگانه در هدف رسیدن بخ= 583;ا در أبدیٌت . چن&= #1575;ن نیست که انسا= 606; برای نخستین = 576;ار و اتٌفاقی متولد بشری ج= 607;ان شده باشد، و پ&#= 1587; از مرگ بشری ب&#= 1607;شتی مکانی یا جهن= 612;می مطرح باشد. بل&#= 1705;ه فراوان تولد= 75;ت نوعی شایسته خود رسیده، وهریک همان ر= 575; میدرود ، که ق&#= 1576;لا خود کِشت و در ذات روحی خود فراهم نموده = 575;ست. و جهنم تولدا= 578; بهتر یا بدتر &#= 1576;جهان تنها در زندگ= 740; در انواع میب= 575;شد . که اگر تولد نوع بهتر بود= 548; آن نوع جدید ب&#= 1607;شت موعود او میباشد. و اگر بد تربود جهنٌم جهان خواهد بود. ( جَنٌت و گِنا= 606; هندی ) نیز عقل های الهی تر است که بی نهایت مراتب در پیش هست. که = این تنها هدف خداوند از آفرینش تمام = 607;ستی و موجودات هس= 578;ی است. که تماما حتی هر موجودات قبل أتمی نیز دار= 575;ی روح بوده ، که &= #1593;بور تکاملی از نردبان انوا= 93; به آینده های در انواع فوق بش= 585;ی فراوان نمایند. که بق&#= 1608;ل محمد ، خداون= 583; میگوید انسا= 06; را برای این آفریدم که (عِ&#= 1576;ادت) کنند. یعنی ( آبادنی) و اصل&#= 1575;ح وتعالی مقام = 606;وعی ژنتیک روحی خود در ولایت= 607;ای سلوکی بنمایند. که با تخلیه و تحلیه و تجلی= 607; های هفتگانه = 605;یسٌر برای نوع بشر= 740;، خود را بآیند= 607; های بهشتی و الهی تر، وانواع فوق بشری فرشته گونه برسانند،و ب= 75; هزاران و میلیونها ب= 585;ابر عقل نوع بشری و در تولدات آ&#= 1740;نده بجهان . چه در کره زمین یا ک&#= 1585;ات دیگر. و در نوع = بشری باید بایدآل = 705;مال ربٌ النوع بش= 585; روح القدس بقول مسیح ، و یا قائم بقول &#= 1605;حمد، و یا سوشانت بقول زردشت و یا فارقلیط بقول مسیح برسد، که شای= 587;ته تولد نوع فوق &#= 1576;شری هفت هزار سال &#= 1576;عد شود. که شاید با ولایت هفت= 605; سوشیانت سوم= 48; یا مهدی موعو= 583; محمد، بتجلٌ= 40; هفتم ربٌ رحمان ایدآل کمال م= 740;سٌر برای نوع فوق &#= 1576;شری پیش بروند. وح&#= 1578;ی تا عرش ربٌ بر&#= 1578;ر از رحمان نیز برسند. و بجای &= #1607;زاران برابر که میل= 740;ونها برابر عقل نو= 593; بشری را خواه= 606;د داشت. و نام فر&= #1588;ته الهی برای آنان ناچیز است. که انسان &= #1587;ه بُعدی انسان= 40; چهار بُعدی فوق بش= 585;ی و غیر قابل تص&#= 1608;ٌر ما از چگونگی موجودیٌت چهار بعدی میباشد. آنگا= 607; با شهود هشتم &#= 1593;رش ربٌ برتر از رحمان، به شایستگی (موجودیٌت پن= 580; بُعدی) چون مر&#= 1575;تب الهی با ابعا= 583; وجودی باز با= 604;اتر را خواهند رس= 740;د. و پس از عبور از بی نهایت انواع فوق بش= 585;ی و تجلٌیات ال= 607;ی که هر یک نورا&#= 1606;ی تر از قبلی است، به (فرض محال) عاقبت در أبدیٌت بروح الأروا= 81; ربٌ الأرباب الله أهورمزدا و خداوند مطلق = 582;واهد رسید. آنگاه هنوزهم به خداوند ( هو یا او ) بیرون از ه= ستی ها رسیده نشد= 607; است. که محمد آنرا ( عالَم ع&= #1614;مٌاء) یا تاریکی و نابینائی مینامد. و هر بار ژنتیک رو= 581;ی موجود کامل شده ، با تکام&#= 1604; و تعالی های نوعی( این هما&#= 1606;ی) مقام الهی مش= 607;ود خود، و درجه ا&#= 1604;وهیٌت و صفات الهی مقام مشهود خود را پیدا م&#= 1740;کند. زیرا سطح عقل های مراتب تج= 604;ٌیات الهی خود را م&#= 1740;یابد. گوئی تجسٌم ا= 606;سانی و تولٌد انوا= 585; شهود الهی بجهان ، در بازگشت بخلق = 587;لوکی پیدا میکند. و عقلها نیز درجاتی از ال= 608;هیٌت یا ناپاکی ها= 740; روانی و یا صف&#= 1575;ت حیوانی ونوع= 40; خود را دارند. &= #1705;ه در هر حال عقب ماندگی عقلی برای همه انس= 575;نها باید بپذیری= 05;. که سالکان با &#= 1662;یر الهی بمعرفی = 582;داوند بطالب لقای ا= 604;هی، میتوانند بدرجاتی از الوهیٌت میس= 12;ر نوع بشری برسند. که هر یک بهشتی و مقامی الهی برای آینده های صورت نوع= 740; آنها میباشد. &#= 1662;یر کامل ( تجسٌم ا&= #1606;سانی) آخرین شهود تجلٌی الهی ا= 608; میباشد. و خداوند هدف أبدی او برای &#= 1607;مه موجودات، ورساندن به درجه کمال والوهیٌت هم= 07; موجودات تحت مادی و موجودات تحت أتمی و موجودات مول= 05;ولی و ژنتیکی و سل&#= 1612;ولی، تا موجودات اورگانیک گی= 75;هی و حیوانی و بشری و انواع &#= 1601;وق بشری آینده، = 576;کمالات الهی و درجه ای بالاتر از &#= 1575;لوهیٌت میباشد. که با&#= 1586;گشت همگان بسوی خ= 583;اوند گفته شده است. &= #1575;ین تکامل روحی و صفاتی موجودات و در همه انواع، همان تقرٌب آنها بخداون= 83; و تشبٌه آنها بصفات الهی م= 740;باشد. که چه در تن و ذهن و روان حیوانی و برا= 740; رسیدن به (روح الهی) یا روح القدس ربٌ ال= 606;وع بشری و در ولایت ششم مص= 591;فوی است. تکامل انواع نظریٌ= 07; داروین، تغییرات منظٌم در تن انواع حیوان= 75;ت را بدرستی دن= 576;ال میکند، وکار= 40; بتکامل اروا= 81; موجودات، که در این قال&#= 1576;های موقٌت نوعی هستند ندارد. &#= 1670;ه رسد که از نظا&#= 1605; تکامل عقلی و فکری و سبک زندگی گفته باشد. که فیلس&#= 1608;فان بعنوان مدرن= 40;زم آنرا دنبال م= 740;کنند. ایدآلهای عقلی تنها در کاملان الهی = 608;لایتهای ششگانه و در( ادیان سلوکی) و نه در أدیان رسمی و اسمی، &#= 1576;ا همان هدف اصل= 740; پیامبران اولی العزم ک= 740;ومرث آدم یا میترا= 740; نوح و بودا و زردشت و مسیح &#= 1608; محمد، امکان = 740;افتن چنین تمدٌن الهی در سالکان آنها = 605;یباشد. تا نوبت ( تمدٌن یا دین ورزی) بالاتر &#= 1605;هدی موعود و ولای= 578; هفتم نوع فوق &#= 1576;شری برسد. که موجو&#= 1583;یٌت سه بُعدی انس= 575;ن به موجودیٌت= 40; چهار بُعدی میرسن= 83;. گوئی ماهیٌت= 40; الهی پیدا می= 705;نند. که روح هر أتمی عاقبت ب= 583;ان میرسد و باید &#= 1576;رسد، ولو بقیت تکر= 575;ر مکرر گذشته ه= 575; در آینده ها، و بنام کارما و مجرم شدن و یا مجازات ها= 740; تربیت الهی د= 585; جهنٌم جهان و &#= 1589;ورتهای نوعی، و با کمبود امکانات بیشتر، چون کرامات بالف= 93;ل نوعی خود میب= 575;شد. آنگاه کلام وعقاید و نظریٌات عرفانی کامل= 75;ن الهی ویا در عقل واخلاق و أندیشه ها، د= 585; حکم ( آیات و آی= دهای) الهی و الهامات و وح= 740; های الهی میباشد. که از خداوند در تدبیر اولیا= 40; الهی میرسد. و&#= 1604;ی انکار و تکذی= 576; فلاسفه و علم= 575; و طبیعیٌون مادی از حقای= 602; شهودی، عملا = 601;زونی مداوم آلودگ= 40; درجات حقارت مقام الهی رو= 581; بشری آنان می= 576;اشد. که جهنٌم خود را گود تر و کا&= #1585;ماهای حقیر تر مینمایند. که &#= 1576;قول محمد مسخ میم= 608;ن وخوک بهترین = 576;خت آنان خواهد بود. و ندانسته برا= 40; میلیونها سال احتمالی= 48; تولدات نوعی روح خود= 548; در جهنٌم جها= 606; فراهم مینمایند. که &#= 1583;وچار نسخ های بدتر بشری و یا مسخ ها و مسخره شدن حیوانی، وحتی دوچار فسخ و گندیدگ= 740; گیاهی، و یا ر&#= 1587;خ و رسوخ جمادی= 548; ویا وسخ ، چون &= #1670;رک تحت جمادی، امکان سقوط ن= 608;عی دارند. تا چقد&#= 1585; فساد روان بج= 575;ی اصلاح روان د= 585; سلوک بنماین= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>پیش رفته ترین سط= 581; ( فکر مادی) انس= انها از آغاز قرن ب&#= 1740;ستم ببعد بود، که &#= 1576;ه اسامی مختلف مارکسیزم و س= 608;سیالیزم رسیدند. و همان فلسفه اگزیستانسی= 5;لیزم بود، که تولد &#= 1606;یافته مرده است. و هر روز هر یک بشاخه ها و مذاهب و مکات= 576; سیاسی و عقید= 578;ی دشمن هم تبدی= 604; شده اند. مانن&#= 1583; همان سرنوشت = 578;مام ادیان قشری غ= 740;ر سلوکی، که بازی آخونده= 75;ی جاه طلب آنها است. که هر متف&= #1705;ٌر و مجتهد آنان= 548; عملا یک مذهب جدیدی ساخته= 48; که گروهی تاز= 607; ای را فریب می&#= 1583;هد. و سراسر آنها &#= 1606;یز از نظر خداون= 583; باطل میباشد. &#= 1605;گر در تصوٌف و سلوک الهی افراد متولد = 583;ر این جامعه ها= 740; مذهبی، که بی= 583;ار از غفلت و فریب و انحرا= 601; از هدف الهی و فطرت خودشان شده باشند. و با هدایت پیر کامل بمعرفی = 582;داوند، از بین افراد مذهب و دین اسمی جدا گردیده ، و برای تولد به= 578;ر آینده بمرات= 76; شهودی و عقلهای برت= 585; شایسته خود ب= 588;هود میرسند. و بقی&#= 1607; قشری های دین= 740; ومذهبی قریب = 576;اتٌفاق افراد همه مذاهب تمام ادیان غیر سلوکی، عملا = 576;جهنٌم پروری خود اد= 575;مه میدهند. که پس &= #1575;ز مرگ دوچار نس= 582; ومسخ و بدتر م&#= 1740;شوند. تا دوباره و حتی صد باره، &#= 1575;ز نردبان انوا= 93; و صدها هزار و حتی میلیونه= 75; سال، بار دیگر بهم= 740;ن نوع بشری و همین وظیفه الهی سلوک تا قائم برسند، که شهود نهائ= 740; روح القدس رب= 612; النوع بشری ربٌ عظیم میب= 575;شد. تا فرمان ( کن ف= یکون) و شدن و تکامل، واجب الهی نوع بشر= 740; است. که تنها ه&= #1583;ف خداوند بوده = 608; از آن نیز منص&#= 1585;ف نمیشود . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>برخی ا= ;ز متفکٌرین مل= 04; تازه برشد رسیده ولی دارای اس= 578;عداد از فصل نوع بشری بیشتر، مانند ایران= 40;ان هستند، که نه &#= 1601;قط دنبال مدرن شدن جامعه خو= 583; نیستند، که آ= 606;را غرب زدکی و استعماری میدانند. بلک= 607; دوچار نظام و= 604;ایت فقیه سفیهی ش= 583;ه اند. و حتی ما ورای مدرنیز= 05; را بنام غرب زدائی کاسه داغ تر از آش کرده اند. و اینگونه فلس= 01;ه ها را برای ملٌت و جامعه خود میخواهن= 83;. حتی اگر با خو&#= 1606; و کشتار هم وط&#= 1606;ان مخالف خود باشد. و یا با ا= نقلابات سیاسی و حزبی میخواهند انجام بدهند. &#= 1705;ه پر واضح است ک&#= 1607; هر مکتب سیاس= 740; و حزبی تنها خودش را بحق م&#= 1740;داند، و صاحب سرنوش= 578; جامعه خود می= 576;اشد. و حتی رقیبان &#= 1607;م حزبی خود را ک&#= 1588;ته اند و تصفیه های جسدی کرد= 607; ، ترور را راه &= #1605;عقول و فلسفی خود میدانند. اعم= 575;ل هیتلر و لنین &#= 1740;ا صدام حسین و ا&#= 1605;ثال آنان افکار ر= 575; چپی کرده و می&#= 1705;نند. گوئی جهنٌم ا= 601;راد ملٌت خود را ز&#= 1608;دتر از آینده نصی= 576; مردم خود مین= 605;ایند. که در حقیقت ندانسته ( جهنٌم چهارم) &#= 1570;ینده آنان سبک تر خواهد شد. بای&#= 1583; از مفهوم مدرنیزم و ما ورای مدرنیزم، و ر= 575;بطه مکاتب مادی ب= 575; هم ،و بعقیده های اصطلاحا علمی خود، که &#= 1606;تیجه عقده های روانی فلاسف= 07; و متفٌکرن جاه طلب آنان است &#= 1589;حبت نمود، گرچه م= 601;ید نیست. همان بازی فلسفی و جنگ اضداد و حتی ( اتٌحاد عقده ها) و انح&= #1585;افات روانی افراد = 594;یر سالک جامعه است. و یادی از مارکس و حتی م&#= 1582;الف او نیچه، یا ف&#= 1604;اسفه مدرنیزم و ماورای مدرن= 40;زم، جهان آشفته نوع بشری را ب&#= 1593;لٌت عقب مانده از &#= 1605;درنیزم میدانند. پس ا&#= 1589;لاح فاسد را به أف&#= 1587;د میکنند. و بحر&#= 1575;نهای اقتصادی و فس= 575;د جوانان و انت= 588;ار مواد مخدٌر و &#= 1588;ورشهای سیاسی و هیستری های جمعی و اجتما= 593;ی، و عملا جهنٌم &#= 1606;خستین زندگی کنونی = 570;نها را است باعث م&#= 1740;گردند. سالکان موفق = 576;وعده الهی نیز چها= 585; بهشت دارند. ک&#= 1607; بهشت اول روز= 607;ا و هم اکنون با &= #1575;حوال الهی، و شبها برای شاهدان تجلٍیات اله= 40; گردشهای لذٌ= 78; بخش ملکوتی دارند. ولی قهقرائیان جهنٌم اول بد بیاری های جهان و جهنّم دوم کابوسها= 40; رؤیائی را دارند. که ا&= #1740;ن دو جهنٌم هرچ= 607; داغ تر و دردناک انسا= 06; های غیر سالک باشد، باز رحمتی الهی و بنفع آنان اس= 578;. تا دو جهنٌم د&#= 1740;گر پس از مرگ را س&= #1576;ک تر داشته باش= 606;د . جهنٌم سوم انتظار تولد= 75;ت کارمائی که ر= 608;ح عریان از تن د&#= 1585; فضای همین زمین درد میک= 588;ند. و در مجالس عل&#= 1605;ی احضار روح فر= 575;وان از آن صحبت شده است . و جهنم چهارم آ= 606;ان (مَعاد ) و تولٌد در نسخ &#= 1608; مسخ جهنٌمی کارمائی بجهان ، برای &#= 1578;کرار گذشته ها در آینده ها میب= 575;شد. که بنوع بشری &#= 1605;جدد و باید همین س&#= 1604;وک الهی تا کسب ن&#= 1608;ر قائم را انجا= 605; بدهند، که فر= 605;ان کن فیکون برا= 740; نوع بشری همه ارواح میباش= 83;. ولی سالکان برحسب درجه پ= 740;شرفت و کسب هر شهود از تجلٌیات الهی درهر شش ولایت سلوکی= 48; عاقبت با ولا= 740;ت ششم مصطفوی ، یا همان تصوٌ= 601; ایرانی و ( آریا شدگان) بقول محمد، د= 608; بهشت دارند. و پس از مرگ دو ب&= #1607;شت دیگر قبل از آ&#= 1606; . بقول امام صا&= #1583;ق دو بهشت قبلی هم اکنون در جهان که هستن= 583; میباشد. روزه= 575; با احوال اله= 740; و شبها در رؤیاها و گرد= 588;های شبانه ملکوت= 40;، که نمونه های سمبولیک وتمثیلی از سعادت های نو= 593; فوق بشری آنا= 606; است، ولی به زبان مفهوم ن= 608;ع بشری سمبولی= 05; میباشد. که تمثیل و سمبولیک یگانه زبان خ= 583;اوند و در رؤیاها خ&#= 1608;اهد بود. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>انتقا= د فلاسفه مادی از أدیان و مذاهب و مکات= 576; ارتجاعی غیر سلوکی آنها ر= 575; نوعی مخالفت با مدرنیزم جامعه میدان= 06;د. که مارکس آنا= 606; را افیون و تریاک جامعه میدانست، که در دین قشری درست نیز هست= 548; ولی آلترناتیو و= 80;انشین قشری گری مذاهب فلسفی مادی بنام مد= 585;نیزم ، چه رسد به فوق مدرنیزم که راه حل وچا&#= 1585;ه عدم توفیق دائم فلسفه ه= 575;ی مادی باشد نیست. ولی همی&#= 1588;ه سلوک الهی و تصوٌف در همه &#= 1608;لایت های سلوکی ای= 606; جانشینی هست . &= #1705;ه هر فردی اگر بنوبه خود از خداوند باور داشت، و شناخ= 578; پیر کامل حسی= 606;ی بازگشته بخل= 02; وزنده ای را از خداو&#= 1606;د خواست، آنگا= 07; با توسٌل عبادی = 608; تسلیم بدستو= 85;ات و اعمال سلوکی، که حت= 740; با نام دین و مذهب رسمی نم= 740; باشد. تا خود را هرچه بیشت= 585; نزدیک بحقیق= 78; قائم روح الق= 583;س و خداوند بکنند. تا پس از مرگ هفت هز&#= 1575;ر سال بعد، تول= 583; در نوع فوق بش&#= 1585;ی فرشته گونه ب= 575; هزاران براب= 85; عقل نوع بشری و قدرتهای حی= 575;تی، چون مراتب تص= 608;ٌر افسانه ای از فرشتگان ملکوت و جبرو= 578; برسند. که جاو&#= 1583;انگی نسبی و بهشتی &#= 1582;ود را داشته باشند. و از هر لحظه روزهای باقی مانده عمر بشری خود= 548; استفاده در پاکسازی باز عمیق تر روان &#= 1582;ود می نمایند. که &= #1576;ا جدیٌت و اراد= 607; و فهم زیاد وعشق وافر به راه الهی خود= 548; تسلیم مطلق بمراتب مدبٌ= 85; الهی خویش هستند. که گوئ&#= 1740; هر شبی را ره ص&= #1583; ساله دیگران پیش میروند. و تا هفت هزار سال بعد، ژنتیک روحی آنان، نیازی بتولدات و تر= 576;یتهای این جهانی، ت= 575; ظهور نوع فوق &#= 1576;شری در جهان را ندارند. تا خداوند نیز ک= 607; را خواهد و انسانی چقدر بیداری پیدا = 705;ند. که پاسخ عشق ا&#= 1604;هی را با عشق ولایت خود و ولیٌ الهی خویش بدرستی = 608; امانت بدهد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span></span><span dir=3DLTR style=3D'fon= t-size: 14.0pt;mso-bidi-language:FA'><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM214><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-la= nguage: FA'>M214</span></a><span style=3D'mso-bookmark:M214'><span dir=3DRTL></span= ><span style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DRTL></span> <sp= an lang=3DFA><o:p></o:p></span></span></span></p> <span style=3D'mso-bookmark:M214'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1575;نسان <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>یا اشر= ;ف مخلوقات اله= 40; أعم از مخلوقات انواع تحت أثیری و أتمی و انواع مولکولی و ژنتیکی و اور= 711;انیک، تا انواع بال= 575;تر گیاهی و حیوانی و فراوان فصول = 606;وع حیوانی بشری= 48; که با تمام کمالات طبیع= 40; و نوعی که تا کنون داشته، همچنان بشرّ = 608; (حیوان ناطقی) است، که باید بهفت طبقه عوالم الهی غیر مادی شهودی میسٌر = 606;وع بشری برسد. و هر بار با یک تجلٌی سمبولیک از ا= 606;وار خداوند برسد. &#= 1570;نگاه انسانی کامل = 608; شایسته نام ا= 606;سان میباشد، که ک= 575;ندیدای تولد فرشته گونه هفت هزا= 585; سال بعد در نوع فوق بشری &#= 1583;ر کره زمین یا ک&#= 1585;ات دیگر کهکشان گردد . انسانه&#= 1575;ی بشری مانند ه= 585; حیوانی که به= 585; نوعی در جهان &#= 1605;تولد میشود، در به= 588;ت چهارم موعود = 575;لهی پیشین خود می= 576;اشد. که در باره ان&#= 1587;ان بشری با عقل حقیقت جو، و کرامات بالفعل و بالقوّه ،و درک لزوم تکا= 605;ل ارادی و سلوک= 740; است. و با هر درجه پیشرفت = 587;لوکی و توفیق پاکسازی روا= 06; در تخلیه و تحلیه ، و تجلیه های شهودی آنگاه = 670;هار بهشت پاداش الهی دارد . رو&= #1586;ها در احوال و آرامش متمدٌنانه، = 08; شب ها بهشت دو&#= 1605; در رؤیاهای ملکوتی پر حکمت و لذٌت، &#= 1608; با مرگ آرام و شیرینی چون ه= 585; خواَب شبانه = 705;ه برای هر شهود &#= 1605;قدماتی بگفته محمد، یک صد سال و برای کاملان ولایت محمدی برای هر شهود= 740; یک هزار سال بهشت سوم انت= 592;ار عرشی را دارد. &= #1608; با تولد نوع ف&#= 1608;ق بشری، بهشت چ= 607;ارم با هزاران برابر عقل و کرامات و قدرتهای حیا= 78;ی بالفعل وبالقوّه بشری میباشد. &#= 1578;ا آنگاه همچنا= 06; با سلوک الهی در ولایت سلوکی مهدوی فوق بش= 585;ی بالاتری، بش= 07;ود های باز برتر و با مرگ طبیع&#= 1740;، برای رسیدن بشهود نوع بر= 578;ری، یگانه خواست= 07; وهدف خداوند از علّت آفری= 606;ش انسانبپرداž= 6;د . که سلوک الهی = تنها راه تکامل و تقرٌب وکسب کمالات رفتن بسوی خداوند است. که اگر اکنون در نوع بشری با شهود ششم نور قائم با مرگ قبل از مرگ، و یا با د&= #1575;شتن شهود هفتم عر= 588; رحمان، در مق= 575;م پیامبری شاه= 83; تجلٌی الهی ، آنگاه بگفته = 605;حمد، برای هر شهود هزار سال، و جمعا هفت سال بعد در نوع فو&#= 1602; بشری بهشت چه= 575;رم خود، با هزار= 575;ن برابر عقل نو= 593; بشری متولد م= 740;گردد. که با ولایت ه&#= 1601;تم مهدوی، شاید = 576;نور ربٌ رحمان، و حتی عرش ربٌ ب&#= 1585;تر از رحمان برسد، و از چهار صد هزار &#= 1587;ال بهشت انتظار = 593;رشی برخوردار و نیازی بتولد= 75;ت دردناک جهان را نخواهند د= 575;شت. انسان با عقل &#= 1581;قیقت جو و خدا جو، دارای کراما= 78; بالفعل برای تحقٌق ک= 585;امات بالقوه میبا= 88;د، که مورد نیاز &#= 1578;ولد بهتر بعدی اس= 578;. و با هدایت پی&#= 1585; الهی ره رفته &#= 1608;لایت ها، به پاکسازی روا= 06; حیوان بشری خود میپردازد. تا (بِدای الهی و مشیٌت) ویژه او به نجات از &= #1606;وع بشری برسد. و ت&= #1575; زنده باشد (انسان کامل) نام دارد، و حتی صاحب اسر= 575;ر واسماء الهی= 48; و دارای این همانی شهود و مقامات الهی خود میباشد. و برای چند سال= 705; خود پیامبری = 605;ینماید. و برتر از پیا&#= 1605;بران گذشته از نظر &#= 1575;لهی، و بخاطر داشت= 606; شهود های برت= 585; میباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>ولی برخی و حتی أکثر قریب به اتفاق انسانهای بش= 85;ی، در تولد کنون= 740; خود، ( عهد اِل&= #1587;ت) تولد پیشین خ= 608;د را بخداوند وشهود آخر خو= 583; فراموش کرده= 48; و بجای تکامل &#= 1585;وح، آنرا فاسد تر &#= 1608; شایسته تولد= 75;ت قهقرائی و کارمائی در نسخ و مسخ و فس&= #1582; و رسخ و وسخ حقیر تر، تکر= 575;ر گذشته ها را د&#= 1585; آینده ها مین= 605;ایند. مگر اینکه اکنون تا زند= 607; هست توبه از گ&#= 1584;شته حیوانی نمود= 07;، و زندگی الهی &#= 1608; مقدّس با نظر &#= 1662;یر حسینی در پیش بگیرد. تا بهر درجه شایستگ= 40; که رسیده باشد، بهشت چ= 607;ارم بهتر پس از مر&#= 1711; بشری را بیاب= 583;. انسان ( سه بُع&= #1583;ی) با تن و ذهن و روان انسانی = 601;وق بشری ( چهار بُ&= #1593;دی) تن و ذهن و روان و روح ال&#= 1607;ی میشود. و بعنوان عضوی تازه در موجو= 583;یٌت نوعی و الهی خ&#= 1608;اهد داشت، که امک= 575;ن تصوٌر موجود= 40;ّت چهار بعدی را نداریم . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>سالکا= ن ولایت های شش= 711;انه عملا با عشق و فهم و اراده و یاری خداوند= 48; میتواند با ک= 608;شش و کشش خود، هر &= #1588;بی را ره صد ساله &= #1576;روند، و شرایط لازم شهودی تا شرط &#= 1705;افی از نظر خداون= 583; را باید پیدا کنند. در ولایت اول کی= 608;مرث آ دم، بشهود نخستین تجلّ= 40; الهی ( نور حسی&= #1606;ی) در تسمیه محم= 583;ی که شهود اول پ&#= 1606;ج تن آل عبا است .= در ولایت دوم می= 578;را یا نوح، بشهو= 583; صورت حسینی پیر و نور حَسنی خود نجات مییابن= 83;. و با شهود سوم &= #1593;رش شیوا یا فاطمی، بخلق = 662;یامبر ولایت خود با= 586; گشته تولد دو= 605; الهی مییابد= 83; . که تا زنده هست تولد دوم &#= 1662;یامبرگونه دارد. و سالکان در ولایت سوم بو= 583;ا به شهودهای ح= 587;ینی و حسنی و فاطمی و عرش ربٌ الفصل بشری مرتضوِ= 40; میرسند. و در ولایت چهارم زردشت = 575;براهیم وموسی بشهود= 07;ای کامل تر شهود های حسینی پی= 585; و حسنی امام زمان خود و صو&#= 1585;ت فاطمی دغدو و= 606;ور مرتضوی میرسند، که د= 585; ولایت پنجم م= 587;یح، شهودهای حسی= 06;ی و حسنی و فاطمی و مرتضوی و نور مصطفوی و عرش جبرئیل قائم = 585;وح القدس میرسن= 83;، که در ولایت م&#= 1581;مدی باز تجدید به= 578;ر شهود های پنج &#= 1578;ن نموده ، بشهو= 583; ششم نور قائم &#= 1608; شهود هفتم عر= 588; رحمان میرسن= 83;. که مقام پیام= 576;ری و محمد های زن&#= 1583;ه خواهند بود. د&#= 1585; ولایت هفتم م= 607;دی موعود محمد ی= 575; همان سوشیان= 78; سوم زردشت پس از تجدید باز بهتر شهود ها= 740; نوع بشری، بش= 607;ود هفتم نور ربٌ &#= 1585;حمان و شهود هشتم ع&#= 1585;ش ربٌ برتر از رحمان میرسن= 83; که نامی از او نمیدانیم . و بجای هزاران برابر عقل نو= 593; بشری، شاهدا= 06; مهدوی ربٌ رحمان، میلیونها بر= 75;بر عقل بشری و چهار صد هزار سال بهشت سوم &#= 1575;نتظار عرشی دارند. ک&#= 1607; باز بجهان بر= 575;ی کسب شهود تجل= 612;ی الهی بالاتر = 576;از گردند. که موج&#= 1608;دیت پنج بَعدی و ا&#= 1604;هی تر یافته باش= 606;د. وتا أبد این ا&#= 1606;واع فوق بشری و عقلهای عظیم تر بی نهایت میباشند تا بازگشت بخدا واجرای فرما= 06; کن فیکون انج= 575;م گرفته باشد. <o:p></o:= p></span></p> <p class=3DMsoNormal style=3D'text-align:justify'><span dir=3DLTR></span><s= pan lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span><span style=3D'mso-spacerun:yes'> </span><span dir=3DRTL>انž= 7;ان کامل ولایت م= 581;مدی أشرف از انبی= 575;ی بنی اسرائل ب= 582;اطر داشتن تجلٌی = 588;هود الهی بالاتر = 575;ز تمام أنبیای قبلی میباشد. &#= 1608; دارنده تشبٌ= 07; الهی بیشتر د= 585; صفات الهی بالاتر، و داشتن این همانی احوال = 608; کمالات الهی میباشند ، که &#= 1576;ه سیمرغ خدای قائم خود رسی= 583;ه اند. که هنوز ب&= #1582;داوند الله أهورمز= 83;ا نرسیده، که ب= 740; نهایت تجلٌیات اله= 40; ارباب نوع در پیش روی روح ا&#= 1606;سان کامل میباشد. &#= 1711;رچه بفرض محال رس= 740;دن بشهود تجلٍی = 570;خر خداوند الله= 48; هنوز بخداون= 83; هو بیرون از هست= 740; ها رسیده نشد= 607; است. که خداوند هو خا= 604;ق و صاد ر کننده &= #1575;لله است. که الله أهو، یعنی ای= 606; هنوز خداوند = 607;و<o:p></o:p></span></span></p> <p class=3DMsoNormal style=3D'text-align:justify'><span lang=3DFA dir=3DRTL style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>نمیبا= شد . انسان امروز&#= 1740; نتیجه و محصو= 604; زندگی ها و تولدات نطفه = 606;خستین روحی، از دری= 575;ی بی کران روح الأرواح الل= 07; أهورمزدا میباشد. که از نردبان انوا= 93; بیشمار تحت جمادی و جمادی بانوا= 93; گیاهی و حیوانی بنو= 593; بشری، و با صد&#= 1607;ا فصول نوع بشر= 740; رسید. و هر بار با عقل و کرامات و امکانات بال= 01;عل بیشری، برای = 578;حقٌق و بالفعل کرد= 606; کرامات بالق= 08;ٌه خود، باید با هر ولایتهای سلوکی نوع بش= 585;ی، و هریک را در یک تولد بهتر نوع بشری، خو= 583; را بشهود ششم نور قائم روح &#= 1575;لقدس برساند. و شاید هم با شه&#= 1608;د هفتم عرش رحم= 575;ن، هفت هزار سال انتظار بهشت = 587;وم در ولایت هفت= 605; مهدی موعود م= 581;مد و سوشیانت سو= 605; زردشت، خود ر= 575; به نور ربٌ رحمان شهود ه= 601;تم، و شاید به عرش ربٌ برتر از رحمان، که شه= 608;د هشتم و بهشت ش&#= 1575;یستگی نوع باز بالا= 578;ر برساند . و این انواع و تجلٌیات و وعده های موع= 608;د الهی، تا أبد &#= 1576;ی انتها ادامه = 583;ارد. که بفرض محال= 548; بنور الآنوا= 85; الله در لاهو= 578;، و پس از بی نهایت جبروت= 07;ا برسد ، که پای&#= 1575;ن فرمان کن فیک= 608;ن الهی، برای ت= 605;ام ارواح میباش= 83;. زیرا بازگشت = 588;ایسته لقای الهی ( الله أهو) را پ&= #1740;دا کند. که آنگاه &= #1607;نوز بخداوند ( هو یا او) در (هاهوت عَمٌا= 569;) رسیده نشده ا= 587;ت. و همیشه در ضمیر غایت سو= 605; شخص مفرد میباشد. انسا= 606;های بشری در پیما= 606; با ولایتهای = 588;شگانه، ودر ولایت شش= 605; محمدی و تصوٌ= 601; ایرانی، و نی= 586; با مرگ ارادی &#= 1602;بل از مرگ، عاشقانه جان = 576;شری را میدهد که ب&#= 1580;انان الهی نور قائ= 605; ربٌ النوع بش= 585;ی برسد. تا ۵۵ قر&= #1606; دیگر از امروز، آخری= 06; کامل ولایت محمدی = 576;نام سمبولیک ( مهد&#= 1740; موعود) بجای ن&#= 1608;ر قائم، بنور ربٌ رحمان می= 585;سد، و تا عرش ربٌ ب&= #1585;تر از رحمان، تکامل در ژنتیک روحی م= 740;یابد. و از هزاران ب&#= 1585;ابر عقل نوع بشری= 548; به میلیونها = 576;رابر عقل بشری، در &#= 1606;وع بالاتر از نو= 593; فوق بشری میرسد، که چه= 575;ر صد هزار سال ب&#= 1607;شت سوم انتظار ع= 585;شی دارد. تا باز ب&= #1580;هان در هر جای کرا&#= 1578; کهکشان، تول= 83; برتر نوعی خو= 583; را بیابد، که &#= 1576;از بیک تجلٌی ال= 607;ی بالاتر برسد. &#= 1608; عقل وصفات ال= 607;ی و احوال و تشب&#= 1612;ه به صفات خداو= 606;د پیدا کند و به (خود خدائی) در صفات الهی بر= 587;د.<span style=3D'mso-spacerun:yes'>  </span>در عر = 1;ان نام و عنوان ا&#= 1606;سان، تنها برای کاملان الهی = 576;ازگشته بخلق، پس از شهود هفتم عر= 588; رحمان میباش= 83; و تا زنده باشن= 583;. و نمایندگی خ= 583;اوند را برای چند س&#= 1575;لک خود دارد. که ب&= #1575; درجه پیامبر= 40; ولایت مربوط= 07;، و با مدارک قب&#= 1608;لی، مأموریٌت هدایت مستعدان سلو= 05; و طالب لقای الهی انسان های دیگر را هدایت کند. و زبان خداوند = 576;رای سالک خود میب= 575;شد. که بقول پیام= 576;ر ( قرآن ناطق) سالک میباشد. &#= 1740;عنی دو قرٌه وخور= 612;ه شهودی اکتشا= 01;ی محمد، همان ن= 608;ر قائم و عرش رح&#= 1605;ان و تجسٌم انسا= 606;ی آخرین تجلٌی الهی خود میر= 587;د،؛ که همان مقام &#= 1662;یر کامل حسینی بمعرفی خداو= 06;د در رؤیا برای طالب سالک الهی است. که ب&= #1602;ول محمد ۳۱۳ ولی= 612; الهی زنده حس= 740;نی همیشه در جها= 606; هست. که یکی از آنها بمقام ح= 587;نی، شهود دوم سال= 705;ان، بعنوان امام = 586;مان و عصر خود میب&#= 1575;شد. و سالکان ولا= 740;تها را عاقبت بنو= 585; و صورت فاطمی &#= 1588;یوا و مریم شهود سوم میرسانن= 83;. تا در نوع فوق &= #1576;شری بدیدار زینب = 705;برا مادر افراد ن= 608;ع فوق بشری برس= 606;د. و اینک سالکا= 606; ولایت ششم مح= 605;دی و تصوٌف ایرانی، پس ا= 586; ستایش عاطفی مقام فاطمی، = 576;شهود چهارم مرتضو= 40; و رضایت الهی= 548; و شهود پنجم ا&#= 1581;تمالی مصطفوی میرس= 06;د. تا از مقام مصطفوی تعلی= 05; مرگ قبل از مرگ بگ&#= 1740;رند . و اگر مشیٌت ا= لهی و ( بدای ) او را = 83;اشته باشند. که هفت &= #1607;زار سال بهشت سوم &#= 1575;نتظار در عرش رحمان= 548; و تولد در عصر مهدی موعود و ولایت هفتم، متولد در نوع &#= 1601;وق بشری گردد، و به نور ربٌ رح&#= 1605;ان و عرش ربٌ برت&#= 1585; از رحمان برس= 583;. که از هزاران &#= 1576;رابر عقل نوع بشری= 548; به میلیون ها &#= 1576;رابر عقل نوع بشری &#= 1576;رسند. و همچنان و تا أبد، این انو= 575;ع و تجلٌیات ال= 607;ی ادامه دارند. &#= 1575;ین امتیازات ال= 07;ی خاص انسان و ک&#= 1575;مل شاهد نور قائم، پس از هر شش پنج شهو&#= 1583; مقدماتی ولایت سلوکی اولی العزم های آدم و میترا و بودا و زردشت و مسی&#= 1581; میباشد. که رو&#= 1581; أزلی این انس= 575;ن کامل، در هر تولد برای یک &#= 1588;هود برتری، از نو= 593; بشری ترک جان &#= 1576;شری کند، که بجان= 575;ن الهی بالاتر = 576;رسد. و بسته باینک= 607; در سلوک الهی &#= 1587;الک زیر نظر پیر ک&#= 1575;مل حسینی بمعرف= 40; خداوند، رفع مفاسد روان خود کند= 548; و کسب صفات ال&#= 1607;ی کمبودهای خو= 83; بنماید، چون برای نوع بال= 575;تر لازم میباشد. &#= 1608; کرامات بالق= 08;ٌه خود را بالفع= 604; کرده باشد. که &= #1705;رامات بالفعل نوع ب= 588;ری کاربردی در تولد نوع فوق &#= 1576;شری ندارد. وکسی ک&#= 1607; این مراتب شه= 608;دی را نداشته با= 588;د، با کمبود کرامات بالف= 93;ل، لاجرم تولدا= 78; نسخ و مسخ و حتی فس&= #1582; و رسخ و وسخ در = انواع حقیر تر طلسم میگردد. تا تک&#= 1585;ار گذشته ها را د&#= 1585; آینده ها بنماید. و از ن&= #1585;دبان انواع خود را بنوع بشری و ب&#= 1607; همین شش شهود &#= 1578;جلٌی الهی، در هر شش ولایت سلو= 705;ی برسد، که انس= 575;نی کامل الهی، و بنده واقعی و= 581;قیقی خداوند باشد. &#= 1705;ه امٌی و پیامب= 585; چند سالک خود &#= 1576;اشد وتا زنده است. &= #1575;نسان سه بعدی، و انسان کامل ش= 575;یسته تولد چهار بع= 583;ی در نوع فوق بش&#= 1585;ی میشود. و از فرشتگان اله= 40; زنده محسوب میگرد= 83;. که برحسب درج= 607; یاکی روان در &#= 1578;خلیه و تحلیه سلوک= 740;، عقل و احوال و الهامات لدن= 12;ی و صفات الهی ب&#= 1575;لاتر را دارد. که هی&= #1670; دو موجودی در هستی، مانند خداوند الله= 48; نظیر و دوٌمی ندار= 583;. که خداوند هر آفرینشی که م= 740;کند، یک ابداع جدی= 583; میباشد. عرفا انسان کامل شاهد عرش ربٌ &#= 1585;حمان و کاملان هر شش ولایت سلو= 705;ی را حاملان ام= 575;نت های الهی میگویند. که م&#= 1585;اتب شهودی را در دل حاضر دارن= 583;. و برای سالکا= 606; خود نیز ( این ه= مانی) همان مقامات نهائی شهودی را دارند. ک کل&= #1575;م و وعده ها و یا = وعید و تهدید های ا&#= 1608;، همان فرمان خ= 583;اوند برای آینده انسان سالک و &#= 1740;ا دشمن وی میبا= 588;د. و هر انسان کا&#= 1605;لی بقول محمد، ب= 585;ای خداوند، ارز= 88; تمام موجودات جها= 06; را دارد. شاهدان &#= 1606;ور آخر تجلٌی الهی، چون نو= 585; قائم در ولای= 578; محمدی، هر با= 585; (عهد الستی) با = خداوند و شهود خود دارد. که در تولد بهتر بع= 583;ی خویش، با تجسٌم انسان= 40; شهود خود، بعنوان = 662;یر و پیامبر اله= 740; خود، پیمان س= 604;وکی داشته باشد و لبٌیک بگوید . &= #1705;ه در تسلیم و سرسپرده دست= 08;رات سلوکی او باش= 583;. که باز بتجلٌ= 740; الهی بالاتر برسد. که روح م&= #1581;مد و علیٌ و هر کا&= #1605;ل محمدی در تما= 605; زمانهای بعد= 40;، در تولد نوع ف&#= 1608;ق بشری خود، باید سرسپرد= 11;ی ولایت هفتم م= 607;دوی را داشته باش= 583;، که وی همان ( قائم آخر الزمان) تا زن&#= 1583;ه هست، تجسٌم ا= 606;سانی روح القدس بوده، و حامل امانت برتر ا= 604;هی نور ربٌ رحما= 606; و عرش ربٌ برت&#= 1585; از رحمان میب= 575;شد.<span style=3D'mso-spacerun:yes'>  </span>انسان= ; کامل با هزاران نا= 605; و توصیف خداوند میباشد. گوئی &#= 1590;من فرشتکان عوا= 04;م الهی میباشد. &#= 1585;وحی الهی شده فوق &#= 1576;شری، که موقٌتا در تن قبلی بشری &#= 1582;ود، از خواب مرگ قبل از مرگ بی&#= 1583;ار و( تولد دوم ال&= #1607;ی) و میلاد مقدٌ= 587; خود را مییاب= 583; تا محسوس و ملموس و آبژکتیو، بر= 75;ی چند سالک خود باشد. که بصور&#= 1578; و نور عقلی ون&#= 1740;ز به سیرت رفتا= 585;ی او توسٌل عبادی نماید. &#= 1578;ا عبادات او بق= 608;ل محمد بخد اون= 583; برسد. و الاٌ ب&= #1589;ورت دعا کننده بدون وسیله ا= 604;هی کوبیده میشو= 83;. که تعبیری بر= 575;ی قهقراهای نس= 82; و مسخ حقیر میب= 575;شد. که تکرار گذش= 578;ه های پر عذاب ز&#= 1606;دگی های جهنٌمی ج= 607;ان را تکرار نما= 740;د. وهر انسان کا= 605;ل ولایتها، أشرف و الهی تر و عاقل تر از دیگر کامل= 575;ن ولایتهای قب= 04;ی خود میباشد. ک&#= 1607; کاملان ولای= 78; محمد، أشرف و الهی تر از تمام أن&#= 1576;یای بنی اسرائیل= 48; یعنی کاملان = 607;مه ولایتهای قب= 04;ی میباشد. زیرا &#= 1588;هود تجلٌی برتر و امانت الهی ب= 575;لاتر را دارد. آدم ا&= #1601;سانه ای نخستین وا= 589;ل بنور حسینی و &#= 1593;رش حسنی، شهوده= 75;ی مقدماتی همه = 608;لایت ها بوده که پد&#= 1585; و مادر الهی، یعنی مربٌی و امام حسینی و امام زمان حس= 606;ی نداشته، و اصطلاحا بدس= 78;ان خداوند گل وجود او، در دوره سلوک وی &#= 1605;الش داده شده، تا &#= 1605;ستعد شکل گرفتن جد= 740;د نوع برتر بشر= 740; گردد. و میترا &= #1570;خرین کامل ولایت آ= 583;م یا کیومرث، ب= 575; شهودهای حسی= 06;ی و نور تجلٌی حسنی و عرش( شی&= #1608;ای فاطمی) مقام پ&#= 1740;امبری بالاتر را یافت. و سالکان خود ر= 575; نیز بدان مراتب الهی م= 740;رساند. و بودای نخسی= 578;ین، آخرین کامل ولایت میترا= 74;ی، با شهودهای ح= 587;ینی و حسنی و نور ش&= #1740;وای فاطمی، بشهو= 83; چهارم عرش مرتضوی ر= 587;ید. و زردشت نخستین نیز، آخرین کامل ا= 604;هی ولایت بودا، = 576;ا کشف تجلٌی برتر نور مرتضوی و عرش &#= 1605;صطفوی، شهودهای چها= 85;م و پنجم خود بخلق بازگشت= 48; و تولد دوم و مقدٌس نمود. ک&#= 1607; سالکان خود ر= 575; بهمان مراتب = 588;هودی خویش میرساند، که برتر از أنبیای ولای= 78;های قبلی میگردن= 83; . صدها فرقه و طریقت سلوکی کاملان الهی = 576;عدی، و بسیار مذاه= 576; قشری که ساخت= 607; وپرداخته آخ= 08;ندهای أهریمنی، سل= 08;ک الهی نکرده ا= 583;ٌعای روحانیٌت و ت= 602;دٌس کاذب دارند. د&#= 1585; ولایت زرد شت &#= 1608; هر ولایت سلو= 705;ی قبلی و بعدی که پیدا شده اند از مغضوب= 740;ن الهی هستند. و &= #1580;هنٌم های کارمای ن= 587;خ و مسخ حقیر دارند. و مسیح &= #1570;خرین کامل ولایت ز= 585;دشت در شاخه ابرا= 607;یم کامل الهی فر= 586;ند آزر زردشت ، ضمن شهود تجل= 612;یات زردشت، ایرا= 07;یم و موسی و دیگر &= #1575;نبیای معروف به بنی &#= 1575;سرا ئیل گردید. که &= #1576;از محمد آخرین ک= 575;مل ولایت زردشت = 588;اخه قریشی، در ولایت مسیح خ= 608;د، شاهد ( صورت ای&= #1604;ی و ایلیا) شهود &= #1605;رتضوی خود ، بکَشف شهود برتر . جد&= #1740;د نور قائم شد و به عرش رحمان رسید. و هفت شه&= #1608;د میسٌر نوع بشری را تکمی= 604; کرد. تا نوبت م&= #1607;دی موعود، آخری= 06; کامل ولایت محمدی = 576;رسد که بکشف نور ربٌ اعلای رح= 605;ان و عرش ربٌ باز بالاتر از رب= 612; رحمان برسد. ک&#= 1607; نام او را نمی&#= 1583;انیم. و ۵۵ قرن دیگر &= #1575;ز امروز، مهدی = 605;وعود، که همان سوشی= 575;نت سوم زردشت و ف&#= 1575;رقلیط دوم مسیح خواهد بود، ب= 575;زگشت با پیامبر بر= 578;ری بخلق و جهانی= 575;ن نماید. که همه متولدین نوع = 601;وق بشری شاهدان = 662;یشین شهود قائم بو= 583;ه اند. و تنها مت&= #1608;لدین فرشته گونه و چهار بعدی، و با هزاران بر= 575;بر عقل نوع بشری میباشند. که میتوانند تم= 75;م کهکشان راه ش= 740;ری را جولان بده= 606;د، و طول عمرهای &#= 1583;راز چند صد ساله خ&#= 1608;اهند داشت. که باید &= #1582;ود را نیز با توس&#= 1612;ل به ولایت مهد= 608;ی، بنور رحمان و شاید عرش ربٌ &#= 1576;رتر از رحمان برس= 575;نند ، که چهار صد ه&= #1586;ار سال بعد، باز &#= 1583;ر نوع بالاتر ا= 586; نوع فوق بشری ، و در عصر ولا&= #1740;تئ مهدی بالاتر= 40; متولد خواهند بود، تا بموجودیٌ= 78; های پنج بعدی و ابعاد بیشت= 585; بالاتر برسن= 83;. که تا أبد این &= #1578;جلٌیات و مهدی ها و ارباب انواع = 576;الاتر و عاقل تر و ال&= #1607;ی تر ادامه دار= 606;د. که بفرض محال &#= 1576;ه ربٌ الأرباب ( الله أهو) خداوند مطلق = 583;ر لاهوت مکان ل= 575; مکان او برسند، که آنگاه هنوز ب= 582;داوند ( هو ) رسیده نشد= ;ه اند. که بیرون &= #1575;ز تمام هستی ها &#= 1583;ر (هاهوت عمٌاء &#= 1583;ر اسم الباطن و الخارج از هستی ها) که در ضمیر همیشنه = 587;وم شخص غایب میب= 575;شد. و خود خالق ال&#= 1604;ه و تمام هستی ه&#= 1575; بوده است. انس&#= 1575;نهای سالک و کامل که بمراتب به= 578;ر بهشتی آینده های نوعی نیا= 605;ده بوجود میرسن= 83;، در غیر سالکا= 606; نوع بشری، با &#= 1575;تلاف کرامات بالف= 93;ل نوع بشری خویش، پس از مرگ مجرم کار= 605;ائی شده و تجدید گ&#= 1584;شته های نوعی را ، در آینده ها خواهند داشت. &#= 1578;ا دوباره و حتی &#= 1589;د باره ، در نردبان انوا= 93; بنوع بشری و فصول آخر آن، در ولایتهای شش= 11;انه، بشهودهای مق= 83;ماتی تا قائم را باید برسند ک= 607; خواهند رسید. &#= 1608; فرمان( کن فیکون) الهی ب&#= 1585;ای شدن و تکامل ن&#= 1608;ع بشری است. و هم&= #1670;نان نسلهای جدید= 40; از نطفه های تاز= 607; جدا شده از دریای روح إل= 571;رواح ، در نردبان ا&#= 1606;واع تحت جمادی و انواع جمادی = 608; انواع گیاهی = 608; انواع حیوان= 40;، تا فصول فراو= 575;ن نوع بشری، به انواع فراوا= 06; فوق بشری و تا &= #1582;داوند پیش خواهند رفت، که بازگ= 588;ت همه بسوی خدا= 608;ند الله أهو میباشد. که ای&#= 1606; فرمان کن فیکون، و شدن و کینونت و تک&#= 1575;مل روحی ونوعی میباشد. که تن&#= 1607;ا فرمان و هدف خ&#= 1583;اوند از آفریش تما= 605; هستی و تمام م&#= 1608;جودات هستی میباشد. &#= 1608; انسان کامل ن= 608;ع بشری ولایت م= 581;مدی، برای خداوند ارزش و اهمیٌ= 578; بیش از تمام م&#= 1608;جودات هستی دیگر را دارد. که اگر ی&= #1705; کامل الهی بوده باشد و ه&#= 1740;چ موجود دیگری = 606;باشد، برای خداوند کافی است، که &#= 1578;جلٌیات و صفات و اسامی الهی ر= 575; دانسته باشد .<s= pan style=3D'mso-spacerun:yes'>  </span>بتعبی= ;ر دیگری انسان کامل (صورت مع&#= 1606;ی) میباشد . که مع&= #1606;ی خداوند مینو= 40; است. و انسان کامل &#= 1578;جسٌم مادی آخرین مقام شهودی نور قائم ، برای نوع بشر= 740; تا نوبت انسا= 606;های فوق بشری و کامل الهی ول= 575;یت مهدوی در ۵۵ ق&#= 1585;ن دیگر برسد، ک= 607; الهی تر و ومقدٌس تر از انسان کامل ن= 608;ع بشری و ولایت &#= 1605;حمدی خواهد بود. که &= #1585;وح محمد و هر کامل محمدی، = 587;رسپردگان سلوکی برای هنگام تولد ن= 608;ع فوق بشری خوا= 607;ند داشت. شبنمی در ژنتیک روح= 740; أزلی، بقول س= 607;روردی جدا شده از دریای روح ال= 571;رواح و نور الأنوا= 585; الله ، پس از عبور از بی نهایت انواع = 578;کاملی تحت جمادی، ت= 575; نوع بشری عاقبت قطره ا= 740; میگردد که در دریای وحد ت و&#= 1580;ود الهی قرار می= 711;یرد. زیرا در هستی جز خداوند کس= 740; نیست و نمیتو= 575;ند باشد. و موجوداتی که = 605;ی بینیم یا تصو= 612;ر وجود آنها می= 705;نیم، تجلٌیات و معجزات الهی = 608; فرشتگان خدا= 08;ند هستند که قدر خود را نمیدا= 606;ند، تا بتکامل نو= 593;ی و روحی خود اد&#= 1575;مه بدهند. اولین &#= 1570;فرینش خدا نور محمد که پیامبر گفته است، یعنی بالاتر= 40;ن مقام الهی برای ارواح د= 585; نور شهود محمد، که هما= 606; نور قائم وعر= 588; رحمان میباش= 83;. و نور قائم هم&#= 1575;ن حقیقت محمدی است، نه آنچه &#= 1583;ر جهان بچشم دی= 711;ران می آمد. زیرا م&= #1581;مد نخستین کسی بود . هر کامل و= لایت محمدی بعد از او نیز بعرش ر&#= 1581;مان بالاتر معرا= 80; نمود، که جبرئیل قا= 574;م بگفته محمد، نتوانست همراه محمد ت= 575; عرش رحمان بالا برود. که گفت بالهایم = 605;یسوزد . زیرا عقل کافی را نداش= 578; که محمد داشت. &= #1608; انسان کم عقل &#= 1583;ر مقامات بالا= 78;ر عقلی اگر حضو= 585; نماید، عقل کوچکش میسوز= 83; . که حتی موجودیٌت کنونی وعقل ب= 585;جسته کنونی خود را &#= 1587;وزانده است. نور علیٌ &= #1576;قول محمد، که در ع&#= 1608;الم الهی بالاتر از سطوح معرا= 580;های محمد آشنای فرشتگان بود = 548; همان روح مسی= 581; بود، که محمد &#= 1576;وی توسٌل عبادی = 583;اشت ، که بنجات رس&#= 1576;د. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>این بو= ;د داستان تاریخی و أزل= 740; انسان کامل ن= 608;ع بشری در ولای= 578; ششم محمدی، ک= 607; گوئی خلاصه و حاصل نهائی ه= 605;ه تلاشهای مرا= 78;ب الهی خداوند= 48; در تدبیر امو= 585; هستی میباشد. &#= 1578;ا نوبت مهدی موعود برتر ا= 586; محمد در کمالات بالاتر از حقیقت محمدی = 576;رسند. و مهدی های مو&#= 1593;ود بالاتر نامحدود برسد، که روح انسان و همه م&#= 1608;جودات عاقبت این مراتب کمالا= 78; را، ولو بقیم= 578; تکرار کارما= 07;ا و گذشته ها در آینده ها، سر= 575;سر بخداوند الل= 07; در مطلق ابدی= 612;ت برسند، که پا= 740;ان هدف خداوند است. و حتما خو&= #1583; آغاز هد ف های &= #1576;الاتر و تازه تر خدا&#= 1608;ند برای ارواح ر= 587;یده به (این همانی) و با فرض محال &= #1583;ر صفات و مقام ا&#= 1604;له میباشد. </span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span></span><a name=3DM215><span dir=3DL= TR style=3D'font-size:14.0pt;mso-bidi-language:FA'>M215 </span></a><span style=3D'mso-bookmark:M215'></span><span lang=3DFA style=3D'font-size:14.0p= t; mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1573;بلیس أهریمن<o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>یا أهر= ;یمن ایرانیان و شیطان غربیا= 06; و ابلیس در لباس روحانیٌت کاذب، که محم= 583; و ولایت تصوٌ= 601; ایرانی محمد= 40; خوانده میشو= 83;. یا همان آخوندهای قش= 85;ی سلوک الهی نک= 585;ده، که حتی مخالف آن بوده و آزار دهنده سالکان و پیروان تصوٌ= 01; و سلوک الهی هستند، و آنر= 575; شرک دینی میخ= 608;انند. و بقول محمد اینان قاتلا= 06; أنبیا میباشند. که هزاران اولیای الهی ولایتهای را = 583;ر طول تاریخ دی= 606;ی نوع بشری بدس= 578; خود کشته اند. &= #1608; برای تحکٌم حکومت زور و س&#= 1578;م خود بنام خدا و دین ادامه م&#= 1740;دهند. اولیای الهی بازگشته بخل= 02; با مأموریّت = 575;لهی برای چند سال= 705; خود کشتار کر= 583;ه و حلٌاج وار آنان را حلٌا= 580;ی و قطعه قطعه ک&#= 1585;ده اند. هرچه اله&#= 1740;ٌون صبوری بیشتر = 606;شان میدهند، آنا= 06; آزار بیشتر مینما= 40;ند، و برای خود جهنٌم داغ تر کارمائی فراهم میکنند، و برای ستمدید= 11;ان آخوندها بهش= 78;های نوعی تولدات = 576;هتر در جهان ندانسته کمک مینمایند. آخ= 608;ند با لباس روحانیٌت کاذب که خودش= 575;ن مُد کرده اند= 548; و از یک دیگر ت&= #1602;لید نموده اند. و مردم زمان خو= 583; را بخصوص پیر= 608;ان فریب خورده مقدٌس وانمو= 83; میکنند. که روحانی و ا&#= 1604;هی و مقدٌس و حتی &= #1590;روری برای دین داشتن مردم م= 740;باشند. در حالیکه بق= 608;ل محمد و تمام أ&#= 1606;بیا، اینان مشرکا= 06; حقیقی خداون= 83; و ولایتهای سل= 08;کی و اولیا هستن= 583;. که خود جاهل و &= #1580;امعه خود را جاهل ن&#= 1711;اه میدارند، تا = 582;ر سواری و استثمار خود را بکنند. دیگ&#= 1585;ان زحمت تولید ب= 705;شند و اینان خمس و زکات و مالیا= 578; الهی بگیرند= 48; ومفت خوری نمایند. &#= 1576;قول محمد مسخ میم= 608;ن و خوک پس از مرگ از بشریٌ= 578;، تولد مجدد بج= 607;ان در انواع حقی= 585; عمیق تر و تاریک تر و داغ تر خواهن= 583; داشت. و شاید حقیرتر چون م= 575;ر و مور را دارن&#= 1583;. که در صحراها زندگی و سوخت= 606; در گرما داشت= 607; باشند. و الاٌ &= #1583;رعوالم الهی، چرا مس= 582; میمون و خوک بوده باشد. آخ&#= 1608;ندهای قشری بعکس هد= 601; خداوند برای پرورش روحی، = 576;ا خرافات خود خ= 608;است خدا را بعقب م&#= 1740; أندازند، که = 576;د تر از کار فیل&#= 1587;وفان مادی میباشد. &#= 1705;ه حتی آخوندها استلالات منطق مادی فل= 575;سفه را تکرار مینمایند . و تصوٌز میکنن= 83; ارسطو با منط= 602; مادی خود، حقٌانیٌت پی= 75;مبری مسیح و محمد را ثابت میکن= 606;د. در حالیکه کوچکترین تأثیر مثبتی برای حقٌانی= 12;ت ندارند. که با&#= 1604;عکس فراوان شایستگان تکامل روحی و سلوک الهی را &#= 1575;ز راه مستقیم خدا دور میکن= 606;د. و انسانهای ج= 575;هل را بقول پیامبران، بقهقرای جهنٌم نسخ و مسخ حیوانی و دوزخ میفرست= 06;د، تا در تولد مجدد حیوانی خود بار دیگر جهنٌمی تا پس از صدها هزار= 548; و حتی میلیونها سا= 04; انسان را کارمائی مینمایند. تا &#= 1578;کرار گذشته ها را د&#= 1585; آینده ها نما= 740;ند. انسانهای نو= 93; بشری برای اینکه ب= 575; کرامات بالف= 93;ل و بالقوٌه برتر، شایست= 07; تولد نوع فوق بشری شوند، اگر کرامات ب= 575;لقوّه خود را اکنون &#= 1576;القعل نموده و تحقٌ= 602; بدهند، که دس= 578; کم شایسته تو= 604;د در فصل نوع بش&#= 1585;ی بهترشوند، و یا شاید شایس= 578;ه نوع فوق بشری بالاتر گردن= 83;. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>( تلبیž= 7;) در لغت بمعنی پوشاندن معایب و مفاس= 583; و کمبودها با &#= 1662;رده های فریب بقص= 583; اثبات حقاٌنیٌت نادرستی خود میباشند. گوئ= 740; گنجشک را رنگ کرده، پرنده = 593;شق میفروشند، ی= 75; فلز مس را مطلاٌ کرده طلا میف= 585;وشند. بقول محمد، انسانهای سالک راه خدا= 548; و از نظر خداوند برحم= 78; های الهی رسیده و در سلوک الهی هم اکنون نیز، ا= 586; نعمات مادی و داده های معنوی و مینو= 740; و شهودی برخوردار میشوند. که قش&#= 1585;ی های مذهبی برهبری آخوندهای مشرک سوار بر= 711;رده مردم میباشن= 83;. که از مغضوبی= 606; خداوند میشو= 06;د. که بقول محمد مسخ میمون و خوک پس از مرگ &= #1576;شری، بهترین سرنو= 88;ت و بخت آنان خواهد بود. و الاٌ مار و مور و حتی به ف&= #1587;خ و گندیدگی گی= 575;هی چون علفی هرز= 607; و خود رو میگردند، و ه= 605;یشه یکدیگر را نی= 586; لعنت و نفرین &#= 1608; نفرت دارند. و اگر که برسخ ج&#= 1605;ادی و وسخ تحت جما&#= 1583;ی چون چرک، به موجودیٌت دو= 06; أتمی بروند. ک&#= 1607; گذشته های بس= 740;ار طولانی را تکرار کنند. و از نردبان انواع باز بنوع بشری چو= 606; اکنون برسند. &#= 1608; میلیونها سا= 04; زندگی های دردمند حیوانات را ک= 607; بچشم می بینی= 605; دارند، تا دوباره و حتی صد باره، بنو= 593; بشری و از صدها فصول نو= 593; بشری عبور تک= 575;مل طبیعی چون حی= 608;انات در انعکاس شر= 591;ی و روش تربیت ح&#= 1740;وانات داشته ، آنگا= 607; از هر شش ولای&#= 1578; الهی نوع بشر= 740;، هربار بدرجه = 662;یامبری کامل می گردند، که با= 586; با مرگ و تولد &= #1576;هتری در ولایت سلو= 705;ی بالاتری، در ولایت ششم مح= 605;د و تصوٌف ایرا= 606;ی، بتواند توفی= 02; هر هفت شهود تجلٌیات اله= 40; میسٌر نوع بشری را کسب نماید. و تا هفت هزار سال بعد، که ب&#= 1607;شت سوم آنان در عرش رحمان می= 576;اشد، در بهشت چهار= 605; خود، تولد در صورت نوع فوق &#= 1576;شری فرشته گونه ، با هزاران بر= 575;بر عقل نوع بشری و در موجودیٌ= 578; ( چهار بُعدی) که امکان تصوٌر چنان م= 608;جودیٌتی را نداریم، ک= 607; حتی همین موج= 608;دیٌت سه بعدی نوع ب&#= 1588;ری را أکثرا درک نمی کنند. یعن&#= 1740; تن و ذهن و روان سه بعدی= 548; که کاملان ال= 607;ی شاهد عرش رحم= 575;ن، از هم اکنون ن&#= 1740;ز احوال الهی م= 608;جودیٌت چهار بعدی را &#= 1583;ر بقیٌه عمر بش= 585;ی دارند. که با ه&= #1740;چ یک از عادات و صفات نوع بشر= 740; که برای افرا= 583; نوع بشری نیک= 608; نیز میباشند= 48; ارتباط و به امور بشری علاقه ای ندا= 585;ند. که با خود فقری و ترک کر&#= 1575;مات نوع بشری، حت= 740; ترک جان بشری خود کرده، تا &#= 1576;ه جانان الهی نور قائم ربٌ &#= 1575;لنوع بشری، یا تجل= 612;ی برتر الهی رو= 581; القدس، ایدآ= 04; کمال میسٌر الهی ب= 585;ای نوع بشری برسند. و با مر&= #1711; قبل از مرگ بدان موفق می= 588;وند. تا اگر از خواب مرگ ارا= 583;ی قبل از مرگ بیدار شدند، پیامبری اله= 40; در ولایت خود را، نقش ربٌ و مربٌی الهی چ= 606;د سالک خویش در= 740;ک پیمان الهی میشوند. آنگا= 607; تنها نمایند= 07; خداوند برای سالکان خود بوده و (قرآن ناطق) الهی سالکان میباشند. که ه&#= 1585;چه بگویند خداوند گفته = 575;ست. و بقول فردوس= 740; عارف، چه فرم= 575;ن یزدان چه فرمان شاه ال= 607;ی یا پیر کامل ح&#= 1587;ینی بمعرفی خداو= 06;د برای طالب لق= 575;ی الهی، که هم اکنون بتوانند یک ش= 576;ه ره صد ساله دی&#= 1711;ران را بروند. و از الهامات و رح= 605;تهای الهامی مقام شهودی خود برخوردار گر= 83;ند. که در عصر ولایت مهدوی هفت هزار سال &#= 1576;عد و در نوع فوق ب&= #1588;ری، هزاران براب= 85; عقل بشری باش= 606;د، شاید بتوانن= 83; بنور ربٌ رحمان شه= 608;د هفتم و عرش ربٌ برتر از رحمان شهود هشتم برسند ، و شایسته کسب &#= 1575;ین همانی صفات ا= 604;هی ربٌ النوع ها= 740; فوق بشری بشو= 606;د. که هشت بهشت خ&#= 1608;د را تکمیل نمو= 583;ه باشند. و تا أبد این کمال= 575;ت و تجلٌیات و ا&#= 1606;واع فوق بشری فرشته گونه، = 608; تا خداوند ال= 604;ه أهورمزدا، د= 85; لاهوت ادامه = 582;واهد داشت. و هر بار صفات الهی تر و درجه الوهی= 612;ت بیشتری مییابند، که = 575;ین همانی مراتب = 588;هودی تجلٌیات اله= 40; خود را دارند. <= o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>گروه اول (سالکان) و گروه دوم (مغضوبین) خدا قشری های آخوند پرست و بالآخره گرو= 07; سوم انسانی از نظ= 585; الهی ( ضالٌین) گمراه هستند= 48; که عقل کافی برای درک امو= 585; الهی و سلوکی را ندارند. پس با تولدات فص= 608;ل نوع بشری بهت= 585;، و با عقل و کرامات بالفعل بیشت= 85;ی متولد بشری خواهند شد، ک= 607; آنگاه دارای = 605;سؤلیٌت الهی برای سلوک و رسیدن تکاملی به نو= 585; قائم دارند. ک&#= 1607; یگانه هدف خد= 575;وند از آفرینش ان= 587;ان و تمام هستی ها میباشد. که چون همگان با= 586;گشت بسوی خدا را بنمایند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>ابلیس آخوند گمراه کننده جاهلا= 06; و بی خبران، دوچار کارماهای حق= 40;ر نوعی خواهند شد. انسانها ا&#= 1705;نون در بهشت چهار= 605; تولد پیشین، = 608;با تکامل طبیعی = 740;ا تکامل سلوکی با ولایتهای = 575;لهی پیشین بوده ا= 606;د، که عقل و امکانات بیشتر را یافتند. که در فصل نوع بشری &#= 1576;هتری متولد گردند= 48; و موجودیٌت در تن و ذهن و روان پیدا کن= 606;د، و ادامه حیات &#= 1576;شری بقیٌه عمر را &#= 1606;یز داشته باشند. &#= 1705;ه این کرامات بالفعل موهب= 78; و منٌتی الهی= 548; برای کار برد آنها در تحقٌ= 602; و بالفعل کرد= 606; کرامات بالق= 08;ٌه بشری خود میب= 575;شد. که سخت مورد ن&#= 1740;از تولد بهتر بشری، بخصوص برای تولد در نوع فوق بشری &#= 1605;یباشد. ولی با غفلت و گمراهی و خرافات مذهب= 40; بی دینی و بد دینی، کراما= 78; بالفعل خود را مصرف ش&#= 1607;وت و لذٌتهای جس= 605;ی و جنسی و اوهام ذهنی میکنند، که د= 585; وقت مرگ نوع ب&#= 1588;ری، با بقایای کر= 575;مات بالفعل تلف ن= 588;ده خود، بیک نطف= 607; حیوانی میرو= 06;د. و هرآنچه در ت&#= 1608;لدات پیشین خود کس= 576; موهبت های ال= 607;ی کرده بوده اند، آنها را &#= 1575;ز دست داده چون &#= 1575;تلاف و اسراف داده های الهی را ن&#= 1605;وده اند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>گاهی نفس امٌاره انسان را شیط= 575;ن ( ابلیس شخصی ) انسان در رون &#= 1582;ود میگویند. که ت&#= 1605;ام عادات و عقای= 583; عُقده ای انسانهای جاهل و غیر الهی أندوخت= 07; شده است. که در سلوک الهی و پ&#= 1740;مان تسلیم با پیر حسینی بمعرف= 40; خداوند، میتوان به تخلیه و تحلی= 607; صفات خود پرد= 575;خت، تا بتجلیه ها= 740; واجب الهی خو= 583; رسید. و بحدٌ کفایت در( شرط &= #1705;افی) از نظر داوری الهی، شایست= 07; تولد فصل نوع بشری بالاتر بشری = 608; یا در نوع بالاتر و اله= 740; تر نوع فوق بش&#= 1585;ی گردند، که با هزاران براب= 85; عقل نوع بشری= 548; و در موجودیٌ= 578; چهار بعدی، ا= 586; فرشتگان اله= 40; شوند. که گوئی میتوانند پر= 08;از در عوالم اله= 740; و فضای کهکشا= 606; راه شیری را ا&#= 1587;راء و معراج داشت= 607; باشند. تا بکم&#= 1705;های الهی بالاتر= 40; برسند. که میلیونها بر= 75;بر عقل بشری، و چ&#= 1607;ار صد هزار سال بهشت سوم انتظار عرشی داشته باشند. &#= 1608; با موجودیٌت پنج بعدی بجهان متولد= 11;ردند. که گوئی از مراتب الهی متجسٌم در انسان های الهی شده باش= 606;د. پیامبر نیز میگوید، ابلیس چهار ه= 586;ار سال عبادت خد= 575; میکرد ولی فر= 605;ان خدا برای سجد= 607; به آدم را اجرا نکرد، پ= 587; سقوط قهقرائ= 40; جهنٌم را یافت. این أدم وسیله سجده برای خداوند در وسیله هر کام= 604; الهی است، که آدم وهمان انسان کامل آدمیّت یافت= 07; بدستان خداوند پرور= 88; یافته است. و سرکشی از چنین انسا= 606; کاملی کار هر آخوند قشری م= 584;هبی به هر نامی در تمام ادیان غیر سلوکی میباشد. انسا= 606;های کامل شده و به پیامبری چون = 586;ردشت و مسیح و هر کامل الهی ول= 575;یت ها، در تولد بهتر و در ولایت الهی نهائی ولایت = 605;حمد، سجده و تسلیم پیر الهی خود میکنند. که برای کاملان = 608;لایت محمدی در طول &#= 1586;مان های بعدی ، اگ&#= 1585; سجده و تسلیم &#= 1608; حتی پرستش و س&#= 1578;ایش الهی را بپیر مهدوی نداشت= 07; باشند، تمام امتیاز= 75;ت پیامبری و تکاملات نوع بشری خود را ی&#= 1705; جا از دست مید&#= 1607;ند. که با اولین سرکشی( گناه نا بخشودنی شرک) صورت گرف&#= 1578;ه و سقوط افسان= 607; ای شیطان از بهشت به جهان را خواهند دا= 588;ت. همه پیامبرا= 06; آدم شده، در بهشت &#= 1670;هارم خود ، اگر فری&#= 1576; شیطان آخوند را بخورند، همراه حوٌا و پیروان خود چون زن او، به خاطر فریب زی= 576;ائی ظاهر مار آخوند را خورده ، و سیب یا گندم یعنی &#= 1670;ند لقمه بیشتر و هر رشوه آخون= 583; را در جهان بخ&#= 1608;رد، آنگاه بدست خ= 608;د سرنوشت خود ر= 575; رقم زده، و ام&#= 1578;یازات تکاملی و پیامبری و به= 588;تهای نوعی خود را ا&#= 1586; دست داده، که &#= 1575;ز ژنتیک روحی ا= 608; پاک میگردند. &#= 1662;س دوچار تکرار = 580;هنٌم های تولد ات گیاهی و حیوانی و فصو= 604; نوع بشری میگردند. که ب&#= 1575; صدها هزار و حتی میلیونه= 75; سال عبادات قبلی = 608; زندگی های حیوانی که بچ= 588;م می بینیم میرسند . همان &= #1591;ور کامل الهی و پیامبر ولای= 78; قبلی و ابلیس بعدی، با چها= 585; شهود خود در ولایت بودا، با پنج شهود د&#= 1585; ولایت زردشت= 48; سقوط و فریب دیدگان ابلی= 87; آخوند ریاکار، سقو= 91; به قهقراهای چو= 06; گودال رحم مادری نموده و تولد &#= 1583;ر گرمای صحرای = 583;اغ مینماید، تا = 578;کرار گذشته ها با نردبان انوا= 93; بکند و بالا برود، و جون بنوع بش&#= 1585;ی و شش ولایت سل&#= 1608;کی آن رسید، با ن&#= 1608;ر تجلٌی الهی قائم (جلیل القدر) گردد. ک&= #1607; با نور قائم و &= #1605;رگ قبل از مرگ شا&#= 1740;سته تولد نوع فوق &#= 1576;شری هفت هزار سال &#= 1576;عد، در ولایت عظی= 605; مهدی موعود م= 581;مد و سوشیانت سو= 605; زردشت، شاید = 576;تواند بنور شهودی ر= 576;ٌ رحمان ، ربٌ ا&#= 1604;نوع فوق بشری برس= 583; ، و شاید نیز بعرش ربٌ برت= 585; از رحمان برس= 583;. سالکان همه و= 604;ایتهای سلوک الهی در همه فصول نوع &#= 1576;شری، پاکسازی روا= 06; سیاه عقده ای خود را دارند، و برای نجات بعنوان تأمی= 06; (شرایط لازم) ا&= #1586; نظر الهی، تا مرز ( حدٌ کفایت و شرط ک&#= 1575;فی) از نظر داوری &#= 1575;لهی باید برسد. زی&#= 1585;ا هیچ موجودی ن= 605;یتواند مطلق پاکی را &#= 1583;اشته باشد، که خاص &#= 1582;داوند الله آهورمز= 83;ا میباشد. پس قب&#= 1608;ل شدگان در ولایتها، اص= 91;لاحا بقول محصٌلی= 06; مدارس، با مع= 583;ٌل ناپلیونی مورد عفو و ( بدای الهی) قر&#= 1575;ر میگیرند، تا = 576;قیه پاکسازی ژنت= 40;ک روحی خود را د&#= 1585; انواع فوق بش= 585;ی، و با عقلهای عظیم تر، بتو= 575;نند درک معایب خو= 583; کنند، که این= 705; آنها را نیکو &#= 1608; الهی می دانند، که بر= 575;ی نوع بشر نیکو &#= 1575;ست و در نوع فوق ب&= #1588;ری حیوانیٌت می= 76;اشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>أهریم= ن زردشتی همان آخوند قشری ولایت قبلی بودائی و وعک= 587; برهمن هندی و ابراهیم است. &#= 1705;ه بولایت برتر = 586;ردشت ملحق نمیگردد، و چهار هزارسا= 04; یعنی چهار شهود پی= 588;ین خودرا از دست &#= 1605;یدهد. و گناه بد تر از عوام و ماده گرایان دارند. ولی با&#= 1586; این کارمای ج= 607;نٌم و خود ساخته ق&#= 1588;ری ها و آخوندها= 740; غیر سالک الهی، یکی از بزرگ ترین رح= 605;ت و منٌت الهی ب&#= 1585;ای آنان است. که ف&= #1585;صت مجددی برای ج= 576;ران پیدا کرده ان= 583;. و با عذاب زندگی جهانی = 576;یشتری، باز بنوع بشر= 740; تا نور قائم ب&#= 1585;سند، که تقرٌب عقل= 740; و صفاتی با خداوند پیدا کنند. که شاهد&#= 1575;ن عرش رحمان با عقل ربٌ رحما= 606; الهامات لدن= 12;ی دارند. و کلید &= #1587;عادت دوچار نشدن فریب ابلیس آخوند قشری، = 608; یا ماده گرایان و دنی= 575; پرستان همان = 583;رخواست شخصی هر کس راهنمائی الهی پیر حسینی از خداوند و معرفی او در رؤیا است . که مناسب عقل طالب سلوک و مشکلات و عقد= 607; ها و سیاهی های روان او م&#= 1740;باشد. آنگاه پیر ال= 607;ی تجربه بسیار = 575;رزشمند خود ر ا برایگان در اختیار چند س= 575;لک و باور کننده &#= 1582;ود میگذارد. و سالک نیز با ت&#= 1582;لیه و تحلیه بتجل= 740;ه های الهی، تا تجلٌی ششم نو= 585; قائم و با مرگ &= #1602;بل از مرگ ، دارنده بخت ه= 601;ت هزار سال بهش= 578; سوم انتظارع= 85;شی ، و بهشت چهار&#= 1605; تولد نوع فوق &#= 1576;شری در عصر ولایت &#= 1605;هدوی سوشیانت سوم زردشت با موج= 608;دیٌت چهار بعدی و راهنمائی پی= 85; حسینی ولایت مهدوی= 48; و تکرار مجدد &#= 1588;ش شهود مقدمات= 40; از نوع بشری، &#= 1576;شهود هفتم نور رحمان و شهود &#= 1576;هشت هشتم عرش ربٌ &#= 1576;رتر از رحمان میرسند، که ن= 575;می از او نمیدان= 740;م. و مهدی موعود خواهد گفت، چون کاشف او خ&#= 1608;اهد بود. آنگاه از چهار صد هزار سال بهشت سوم &#= 1575;نتظار عرشی بالاتر از رحمان و بگفته محمد ب= 585;خوردار خواهد بود. که &= #1606;یازی بتکامل در زندگی های جه= 575;نی ندارد. تا وقت&#= 1740; که استادان ا= 604;هی و مربٌیان ولایت بالات= 85; از مهدوی، رو= 581; آنان تجسٌم ی= 575;فته که روح ربٌ رح&#= 1605;ان را پرورش بده= 583;. که باز بشهود &#= 1585;بٌ النوع بالات= 85;ی برسد. که أبد این تجلٌیات = 608; هدف سلوک اله= 740; ادامه دارد. و هر بار با هر سرکشی، حتی اگر این سرکش چون ابلیس هزاران سال عبادت داشته باشد، و از پیامبران و اربابان نوع = 602;بلی مجسٌم شده در &#= 1575;نسانها بوده باشد، س= 585;نوشت کارماها را چون ابلیس دا= 585;د. در حالیکه آخ= 608;ند و پیروان قشر= 740; و غیر سالکان= 740; که درک اهمیٌ= 578; حیاتی سلوک ا= 604;هی دارند، ولی غ= 601;لت و مست لذٌتها= 740; حقیر جهان بش= 585;ی خود هستند، همگی این سرن= 608;شتهای نسخ بدتر بشر= 740; و مسخ و مسخره &= #1588;دن حیوانی چون م= 740;مون، و فسخ و گندیدگی گیا= 07;ی، و رسخ و رسوخ ج&= #1605;ادی، و وسخ تحت جما&#= 1583;ی، چون چرک را خواهند داشت. &#= 1586;یرا تابع هوسها و عقده های روا= 606; خود، و بدتر تابع عقده ها= 740; آخوندهای اب= 04;یس را خورده اند. &= #1711;رچه هزاران سال ع= 576;ادات و تجلٌیات ال= 607;ی پیشین خود را &#= 1583;اشته باشند. </span><span dir=3DLTR style=3D'font-s= ize: 14.0pt;mso-bidi-language:FA'><o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span></span><a name=3DM234><span dir=3DL= TR style=3D'font-size:14.0pt;mso-bidi-language:FA'>M234</span></a><span style=3D'mso-bookmark:M234'><span dir=3DRTL></span><span style=3D'font-size= :14.0pt; mso-bidi-language:FA'><span dir=3DRTL></span> </span></span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span>شایست= گی <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>درجه ای از نوع کما&#= 1604; و الهی گردید= 606; انسان است. که &= #1705;رامات بالفعل نوع ب= 588;ری کنونی خود را صرف تحقٌق کرامات بالقوٌه خود = 605;یکند. پس شایسته تولد در فصل ن&#= 1608;ع بشری بالاتر= 48; و یا در فصول ب&= #1607;تر نوع فوق بشری هفت هزار سال &#= 1576;عد گردد، که شایسته و بای= 587;ته تولد نوع فوق &#= 1576;شری، در ولایت هفت= 605; مهدوی گردد ، که بنور ربٌ ر&#= 1581;مان و شاید به عرش ربٌ برتر از رحمان برسد. ا&#= 1606;سان شایسته شده و &#= 1576;کمال رسیده، از هم اکنون نیز هز= 575;ران برابر عقل مادی نوع بشر= 740; و انسان عادی را دارد. که می&= #1578;واند اکنون الفبا= 40; کلام معلٌم ا= 604;هی نوع فوق بشری را، با ذخیره &#= 1570;خرت بیشتر در دور= 607; بازگشت پیام= 76;رگونه بخلق داشته ب= 575;شد. و الاٌ بدون ا&#= 1740;ن الفبای زبان = 575;لهی نوع فوق بشری= 548; در الهامات ا= 604;هی برای ناشایس= 78;گان مفهوم نیست. ک&#= 1607; خداوند در هر زمان، بزبان = 607;ر زمان، گفتنی = 607;ای الهی دارد. که &= #1588;ایستگان هر مرحله تکامل روحی ق= 575;در بفهم آن میبا= 588;ند. و انسان شایسته الهی = 588;ده، متولد نوع فو= 602; بشری، با هزا= 585;ان برابر عقل نو= 593; بشری در کلاس درس معلٌم ال= 607;ی آن نوع، مانن= 583; هر طفلی در کل&#= 1575;س درس جدید، با &#= 1586;حمت و خویشتن دار= 740; و صبوری میتواند با ه= 583;ایتهای پیر و مراتب ا&#= 1604;هی، که در ژنتیک ر&#= 1608;حی انسان سالک، بعنوان حافظ= 07; و استعداد بنتایج جدید = 593;قلی برسد. منطقا هر کس میتوان= 583; أندیشه های ن= 740;کو و جدید در ذهن &= #1583;اشته باشد. و شایست&#= 1711;ی تا کنون خود را نشان نداد= 607; باشد. سالکان &#= 1575;لهی با فهم و عمل س&= #1604;وک در پاکسازی و &#= 1578;خلیه و تحلیه عقده ها و عقیده های بشری و حیوانی کودکانه، میتواند بجا= 40; آن صفات نیکوی ا= 604;هی جدیدی، از حک= 605;تهای برتر پیر کام= 604; و الهامات الهی پیدا کن= 583; و درک نماید، که آنرا سرمش= 602; خود کند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>فیلسو= فان مادی برای فک= 585; سایبرنیتیک = 08; تثبیت آن، می= 711;ویند أمری طبیعی و نوع حیوان بش= 585;ی است. و اگر بمورد اجرا گذارده شود (آبژکتیو) و محسوس و مفهو= 605; میگردد. یعنی &#= 1575;فکار و بخصوص أندیشه کاملان الهی = 608; سالکان آنها= 48; از نوع ( سبژکتیو) ملکوتی و غیر= 593;ادی است. در دیگرا&#= 1606; سبژکتیو و باصطلاح مادّیون ایدآلیستی ا= 86; نوع عقده های مخف= 740; روانی میباش= 83;. که بصورت افکار و نظریٌات بود= 07; ، و خود در صحن&= #1607; ذهن انسان موجود میگردند. سال= 705;ان و کاملان واص= 604; بشایستگی ها= 40; الهی، در پرده حفظ خداوند میبا= 88;ند. و سالکان در حفظ ولایت پی= 585; الهی خود هستند. و لذا ش&= #1585;ط عدم تظاهر بسلوک در سالک، بخاطر ادامه یافتن احوال جدید و کسب شایستگی های بالاتر میباشد. که عش&#= 1602; الهی بیش از احوال و عشق جنونی جن زدگان میباش= 83;. زیرا بازیچه = 607;وس ها و عقده ها و = کمبودها هستند. پیر کا&#= 1605;ل الهی را (أدیب عشق) و (مؤدٌب الهی) میگوین= 583;. که سلوک الهی همان أدب و تأ&#= 1583;یب و تهذیب الهی &#= 1605;یباشد. که تهذیب ره روی بسوی خدا است. پیر کامل &= #1605;بدأ حرکت را بسلک &#= 1606;شان میدهد، و سال= 705; همچنان پیش م= 740;رود. و پیر تصحیحا= 578; مداوم در راه &#= 1585;وی سالک را مینماید. بین عشق شهوانی و عشق الهی برا= 740; شناخت جاهلا= 06; نا معلوم است. ول&#= 1740; برای کاملان = 575;لهی مشخٌص میباش= 83;. عشق مادی گوئ= 740; مانند علم ما= 583;ی است که محدود= 740;ٌت های خود را دا&#= 1585;د. و لی عشق الهی کار دل و بینش با عقل الهی است. و آنچه که = دیگران درک انسان کا= 605;ل را نمی کنند مییاشد. داور= 740; تنها کار خدا= 608;ند یا کار اولیا= 740; الهی، برای چ= 606;د سالک خود میب= 575;شد. دیگران بر حس= 576; عقده های ناش= 606;اخته خودشان داور= 40; میکنند. و هر حکم و نظری بدهند، اگر اتٌفاقا نیز بگفته مح= 605;د، درست باشد با= 586; نا درست و ستم &= #1588;ده است. سالکان ا&#= 1586; (من) گفتن دور شده و( ما ) میگویند. که خ&#= 1608;د با جانانشان پیر الهی و مر&#= 1575;تب تجلٌیات اله= 40; با هم میباشن= 583;. که جانان اله= 740; تجلٌیات شهودی و مرگ جاودانگی نس= 76;ی روح انسان کا= 605;ل است. که بنوع ف&= #1608;ق بشری هفت هزا= 585; سال آینده میرسد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>شایست= گی در عرفان زردشتی همان ( أشا ) یا (عشای) عربی قریش زردشتی است. و یا همان عباد= 575;ت شبانه سالکان، که ح= 578;ی آنرا ( قانون خدا) و ناموس الهی میگوین= 83;. که دستور سلو= 705; الهی تنها هد= 601; خداوند میبا= 88;د که سرٌ ونامو= 587; الهی است. انس&#= 1575;ن های درون گرا بخصوص کاملا= 06; الهی ولایت ه= 575; در کاربرد سل= 608;کی مفهوم شایست= 11;ی از وظیفه و تکلیف و مسؤلیٌت انسان میدان= 06;د. زیرا بخاطر کرامات بالف= 93;ل ژنتیک روحی ک= 607; بصورت عقل و داده های ذهن و روان انسان &#= 1575;ست، دارای شایست= 11;ی بیش از دیگرا= 606; یافته، و حتی &#= 1576;یش از سطح مقام ت&#= 1705;امل نوعی کنونی خود میباشد. پ&#= 1587; مشغول أشا ، و &= #1582;ود را بالا میکشد، یا دی= 711;ران را در کمال رو&#= 1581;ی بالا بی برد. و&= #1604;ی منظور کمک ما= 583;ی و نوع بشری بدیگران نیس= 78;، که دریافت کنندگان کمک را به ستم کاری بدیگرا= 06; را بیشتر میکند. که ستم &= #1576;خود کمک کننده نی= 586; هست. شایستگی یک آمادگی فط= 585;ی روحی انسان شایسته و کام= 604; الهی میباشد= 48; که با پریشان= 740; فکری و زندکی مادی خود ودی= 711;ران مقاومت مینماید. و مخالف هر بی نظمی است . در حالیکه قشری های مذهبی، بخصوص دارند= 07; بیرون گرائی = 608; تفکٌر مادی و نفع فوری، هم &#= 1575;کنون احوال حیوان= 40; نوع بشری را دنبا= 604; مینمایند. گو= 574;ی برای این آفریده شده اند، که لذٌت جسمی و جنسی و اوهام ذهنی ب= 575; مصرف کرامات بالفعل بیشتر، و شایستگی های حقیر و حیوان= 740; خود مینماین= 83;. که در تولد قبلی با تکام= 604; روحی و سلوکی بوده، که بمر= 575;تب پاداش الهی ر= 587;یده اند. و تجلٌیات مقد= 05;اتی ولایت ها ا داشته که اکن= 608;ن باید بفکر تحقٌق کراما= 78; بالقوٌه خود باشند، ک= 607; سخت مورد نیا= 586; تولد بهتر در فصل نوع بشری &#= 1576;هتر، و حتی در فصل هرچه بالاتر نوع فوق بشری شایسته گردن= 83;. اگر ذخیره آخرت در کاربرد کرامات بالف= 93;ل در سلوک الهی= 548; و در تحقٌق کرامات بالق= 08;ٌه خود کنند. و الاٌ بدون سلوک الهی در &#= 1578;خلیه و تحلیه، امکان تجلیه های الهی و تولد در نوع ب&#= 1607;تر نیست. نور قائ&#= 1605; آخرین وظیفه الهی برای ابراز شایست= 11;ی برای نوع بشر= 740; و در ولایت شش&#= 1605; محمدی میباش= 83;. و شایستگی در ولایتهای قبلی نیز امتیازات ال= 07;ی خود را دارند. &= #1705;ه تولد بهتر نو= 593; بشری آینده د= 585; ولایت ششم به نور قائم برسند. مانند &#= 1575;ینکه در هر مدرسه و دانشکده ای هدف عبور تحص= 740;لی و تعلیمی از ک&#= 1604;اس آخر میباشد، = 608; نه در هر یک از = کلاسهای قبلی هدف باش= 583;. گرچه همه لاز= 605; برای عبور تحصیلی هستند، که بک= 604;اس نهائی برسند. &#= 1608; حتی در انواع قبلی برای رسیدن بنوع ب= 588;ری، و تمام فصول نوع بشری در س&#= 1604;وک الهی، برای ر= 587;یدن بنوع فوق بشر= 740; است. که همه تج&= #1604;ٌیات شهودی مراتب الهی و تا أبد&#= 1548; با تمام امتیازات ال= 07;ی آنها، مقدمه ای برای رسید= 606; بتجلٌیات الهی بالاتر است. چه رسد برای رسیدن ب= 607; أبدیٌت مطلق = 608; به نور الأنوار الل= 07; ربٌ الأرباب باشد که هدف خ&#= 1583;اوند بوده باشد. و لذا شایستگی آنرا نیز خداوند بصور= 78; کرامات بالفعل و بالقوٌه در ه= 585; نوع حیاتی میدهد. که در تولد بهتر بعدی ترک صفا= 578; نوع قبلی و کس&#= 1576; صفات نوع بعد= 740; است. در عدم سلوک الهی، همیشه واقع گرائی ها حقیقت نسبی ه= 605; داشته باشند= 48; تنها برای حی= 575;ت و زندگی بشری است. و نه برای = تولد در نوع فوق بش&#= 1585;ی و یا در فصل بهتر نوع بشری، که سود &#= 1576;خش نیست. و جز هوس = و لذٌت جوئی از &#= 1705;رامات بالفعل در ان= 587;ان غیر سالک هدف= 740; نیست. و خداوند آنرا ( بهشت چهارم) و حقٌ موجود ، از تولد قبلی میداند . شایس&#= 1578;گی انسان در هر د&#= 1585;جه، بخصوص برای س= 604;وک الهی، و پس از &= #1705;مال شهودی برای کاملان، دانستن مرات= 76; بالاتری از ح= 602;یقت، در جهان بینی و هر فکر و أندیشه و گفت= 575;ر و کردار و رفتاری میباشد. که نی&#= 1705;وئی در وظیفه را آ&#= 1606;ها از خود میدانند. زیر= 575; رهروان و مسافران الهی، هم وظیفه الهی و اخلاقی آنان است، و هم أمری داوطلب= 75;نه برای کسب ذخیره آخرت و صفات الهی بیشتر و عمیق تر، برای تول= 583;ات آینده میباش= 83;. گوئی تنها کا= 605;لان الهی اتٌحاد = 608; وحدت فکری و ع&#= 1602;یدتی، برای استفاد= 07; از شایستگی های بیشتر خو= 583; دارند، که تض= 575;دٌی باهم نداشته = 608; بیکدیگر کمک = 605;ینمایند. ولی غیر سالک= 575;ن هرکس کرامات = 576;الفعل بشری خود را م&#= 1740; خواهد برای ل= 584;ٌت بیشتر خودش بکار گیرد. و ه&= #1740;چ قسمتی از آنر= 575; بنفع لذٌت دی= 711;ران بکار نمی برن= 583;. زیرا آنرا کاری غیر منطقی و مخال= 601; اصول زندگی و فلسفه مادی میدانند. شای= 587;تگی آمادگی فداکاری انسان شایست= 07; است، که داوط= 604;بانه بخشش و گذشت و &= #1593;فو از هر خطای دیگران را مینماید، و بخاطر تأمین کمبود های خو= 583; خطا میکنند. ک&#= 1607; سالکان و کاملان گذشت مینوی و الهی &#= 1583;ارند، و نه برای لذٌتٌ مادی، که در مقابل گذشت و عفو خو&#= 1583; امتیازاتی بگیرند، یا م= 606;ٌت بگذارند، و خود بزرگ بین= 740; پیدا کنند. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>شایست= گان الهی حتی خطر مرگ را ناچیز میگیرند، و اگر بتوانند = 608; لازم بدانند= 48; که انجام خدم= 578;ی کنند. نه اینک&#= 1607; امکانات مقا= 05; الهی خود را بنفع یک انسان یا ح&#= 1740;وانی، بخاطر غیر خد= 575; و هر کاری غیر سلوکی و گناه کاری فداکار= 40; نمایند. شایستگی انسان در قدرتهای عقل= 40; وقتی است، که اولی= 575;ی الهی را درک ک&#= 1606;ند، و کلام و هدف آنان را حقٌ ب&#= 1583;انند. در فلسفه ها ک&#= 1607; شایستگی ماد= 40; هم دارند، چه رسد به شایست= 711;ی عرفانی و اله= 740; و مربوط بآین= 583;ه های نیامده ف= 608;ق بشری خود باش= 583;. هرگونه آرزوئی داشت= 07; باشند از عقدهای رو= 575;نی آنها است. زیر&#= 1575; اگر بنفع زندگی بشریٌ= 78; هم باشد، در حقیقت بضرر آینده فوق بش= 585;ی آنها است. و حت&= #1740; آماده کننده کارماها و تکرار گذشته ها در آینده های نسخ و مسخ پس از مرگ، برای انسان غیر الهی میب= 575;شد. پس در فلسفه عرفانی و اله= 740; است که حقیقت جوئی و آرزوی &#= 1582;یر و تکامل و برکت برای خو= 583; و دیگران داشتن است. ام&#= 1705;ان قدرت انسان ب= 585;ای درک معنی باط= 606;ی و حقیقی و الهی هر واژه و هر کار و فکر&= #1740;، همان شایستگ= 40; الهی انسان است. و الاٌ انسانه= 75;ی بد کاره شایس= 578;گی بد کاری های خ&#= 1608;د را دارند، که &#= 1576;راحتی می کشند و دروغ میگوین= 83; و ستم میکنند= 548; و خود را نیز طلب کار میدانند. <o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DAR-SA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span></span><a name=3DM236><span dir=3DL= TR style=3D'font-size:14.0pt;mso-bidi-language:FA'>M236</span></a><span style=3D'mso-bookmark:M236'><span dir=3DRTL></span><span style=3D'font-size= :14.0pt; mso-bidi-language:FA'><span dir=3DRTL></span> </span></span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span>شعر و شعور<o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>شعر نوعی بیان زب= 575;نی از خیال و تصو&#= 1612;رات ذهنی و تخیٌل &#= 1575;نسان از امور مادی &#= 1608; غیر مادی، و حتی بیان هر شهود رؤیائی = 608; احوال سالکا= 06; و کاملان در شهود تجلٌیا= 78; هفتگانه نوع بشری میب= 575;شد. و شعر عرفانی بالاتر و موزیکال از نوع بیان زبانی میباش= 83;. که از امور ما&#= 1583;ی محسوس آبژکت= 40;و و یا از صور( خیالی معنوی) امور غیر مادی، بخصوص صور ( خیالی مینوی) از عوا&#= 1604;م شهودی و تجلٌیات اله= 40; که کاملان ول= 575;یت های ششگانه د= 575;رند. ارزش شعر معن= 740; و مقصود شاعر در بیانات سم= 576;ولیک و خلاصه شده ا&#= 1608; میباشد. و نه ب&= #1575; وزن شعری یا ک&#= 1575;ربرد کلمات عجیب آن، تا که دان&#= 1587;ت هدف شاعر چیس= 578;. و تا خواننده &#= 1608; شنونده شعر نیز خود دنبا= 604; چه میگردد، و &#= 1670;ه کمبودها و بی &#= 1582;بری دارد که دنبا= 604; آگاهی آنها ا= 587;ت. جنبه تربیتی = 608; تعلیم شعری مانند هر گفت= 607; و نوشته ای بس&#= 1578;ه بصفات روحی و عقلی و احوال= 740; گوینده شعر ا= 587;ت. مانند صفات ر= 608;حی انسان که هرچ= 607; بیشتر بخدا ش= 606;اسی و آهنگ موسیق= 740; ظریف تر نزدی= 705; تر باشد، عرفانی تر و الهی است. و میزان کشش شنونده و خواننده شعر برای تقرّب ب= 582;داوند و حقیقت، در ت&#= 1588;بٌه بصفات الهی و نوع فوق بشری= 548; بتعلیم پیر کامل حسینی بمعرفی خداو= 06;د میباشد. شعری الهی تر و عرفانی است. ض&#= 1605;ن محاسن شعر ای= 606; عیب هست، که ب&#= 1585;ای حفظ آهنگ موسیقی شعر، مقداری از وضوح عقلی کلمات کم میش= 608;د. که مسؤلیٌت ش= 606;ونده و خواننده شع= 585; است ، که خود با تفکٌر جبر= 575;ن قسمتهای حذف شده را بنمای= 583;. که بتواند فه= 605; بهتری از مقصود شاعر بنماید. ماده &#= 1605;عنوی اشعار متناس= 76; سطح الهامات عقلی و لدنٌی &#= 1588;اعر الهی میباشد. &#= 1705;ه شاعر قصد بیا= 606; آنها را دارد. &= #1711;وئی تنزیل منطقی ایده ها و اله&#= 1575;مات و داده های الهی که سمبو= 604;یک و زبان خداون= 583; است. انسان کامل شاعر و نویسنده و گوینده هر موضوع عقلی، میخواهد تنزیل منطقی الهی خود را در مفاهیم ما= 583;ی و کلمات رایج &#= 1740;ک قوم در آورد. پ&= #1587; سطح پاکسازی روان شاعر و ش&#= 1607;ود تجلٌیات اله= 40; بالاتر وی در سطح دریافت های الهی خود تفاوت میکند. &#= 1705;ه ارزش تنزیل های منطقی شاعر و گویند= 607; و نویسنده تغییر میکند. &#= 1576;رای سالک هرچه پی= 585; الهی بگوید الهی تر میبا= 588;د. برای دیگران تا چقدر کشش بتکاملات ندانسته روا= 06; خود دارند. پس &= #1602;درت فهم و برداشت محدود دارند. &#= 1608; اشعار نیرومند تر د= 585; بیانات الهی آن، متناسب مقام تکامل شهودی خود می= 576;اشد. گاهی بخصوص گوینده و معلٌم حکمته= 75; برحسب درجه ف= 607;م شنوده خود بی= 575;ناتی دارد. چه شعری یا غیر شعری، که بهتر است آنها را ( شعوری) گفت. که = رابطه احساس و شعور با سطح عقل و ر&= #1608;ح شنونده را دا= 585;د. شاعر نیز برا= 740; هر گروه صنفی و عقلی و انگیزه های دیگران، از س= 605;بولها و لغات و جمله &= #1576;ندی های مخصوص اس= 578;فاده میکند. که در دل و فهم آن گروه بیشتر أثر بگذارد. گ&#= 1575;هی شعر خنده دار است و گاهی دراماتیک أندوهگین میباشد. که اح&#= 1587;اس شنونده را بس= 608;ی گوینده و شاع= 585; میبرد. شاعرا= 606; غیر الهی عمل= 575; آهنگی را دنبال میکنن= 83;، و کلمات مناس= 576; آهنگ را کنار &#= 1607;م می چیند که نظ&#= 1605; بهم نخورد. آه&#= 1606;گ و وزن شعری و ا&= #1587;کلت کلٌی هدف شاع= 585; را دنبال میکند. افکار لدنٌی هر انس= 575;ن بخصوص کاملا= 06; الهی ولایتها که د= 585; سمت حقیقت ال= 607;ی و آینده های ب&#= 1607;شتی انواع فوق بش= 585;ی است، نه فقط در أکثریٌت ن= 575; مفهوم است، بلکه در اقلٌیتی نیز دشمن تراشی و &#= 1578;حریک غضب آنان مینماید. که م&#= 1582;الف عقاید و احساسات آنه= 75; شعری یا بیانی گفت= 607; شود. گرچه انگ&#= 1588;ت شماری که میف= 607;مند عملا شایستگانی ه= 87;تند، که اگر آن شعر &= #1608; بیان را نمی شنیدند، همچنان دارا= 40; سطح برجسته ر= 608;حی و ذهنی خود بوده اند. بسی&#= 1575;ری از گفته های پیامبران و ا= 608;لیای الهی حتی برا= 740; هیچ یک از افراد معاصر = 582;ود قابل فهم و تص&#= 1583;یق آنها نیست . پس = بقول مولا علیٌ سر &#= 1576;ر دهانه چاه می= 705;نم و برای دل خود هرچه بخواهم میگویم. که چی&#= 1586;ی بکسی نمیرسد. &#= 1608;لی بهتر آنکه اح= 608;ال خود را بروی ک&#= 1575;غد پیاده کرد که &#= 1576;رای همیشه در جها= 606; هست. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>شعر در هر حال بیانی &#= 1587;مبولیک و خلاصه شده و &= #1576;شدٌت فشرده در معن= 740; میباشد. پس نی&#= 1575;ز بتفسیر و تنز= 604; منطقی دانایان آن ش= 593;ر برای دیگران میباشد. که او&#= 1604;یای الهی حسینی ب= 585;ای چند سالک خود مطالب مبهم انبیای قبلی = 585;ا تفسیر مینمایند. یا &#= 1576;یانات سمبولیک و شع= 585;ی خود را تفسیر &#= 1605;یکنند. که شنوندگان درک معنی کنن= 583;. زبان وکلام شعری گذشتگا= 06; مفهوم نسلها= 40; بعدی نمیباش= 83;. و حتی آهنگ موسیقی آنرا = 606;می پذیرند. و تفا&#= 1608;ت در سطح عقلی فصل نوعی بشر= 740; دارند. و یا ال&= #1601;اظ و کلمات در گف&#= 1578;ن و نوشتن تغیی= 585; شکل میدهند. و &= #1581;تی بار معنوی مقصود گویند= 07; و نویسنده برای نسلهای بعدی نا مفهو= 605; یا کم رنگ میگردد. پس تف&#= 1587;یر سلوکی در نوش= 578;ه های عرفانی کاملان الهی زنده نسلهای = 576;عدی از آثار عرفا= 740; قبلی لازم می= 711;ردد. که در واقع ترجمه بزبان روز یک قوم میشود. مردما= 606; یک سرزمین پس &#= 1575;ز چند قرن فورم دیگری خواهد = 576;ود. اما آثار غیر &#= 1587;لوکی جز حقایق محدود علمی و طبٌی در نسله= 575;ی بعدی و تنها ب&#= 1585;ای متخصٌصین زنده تجدید ب= 585;رسیی و احیا میگرد= 583;. بقیٌه ارزشی ندارند گوئی = 711;فتار های اطفال خورد سال باشد، که فرا= 605;وشی آنها تأثیری بجای نمی گذارد. برای ت&#= 1601;سیر و ترجمه آثار عرفانی تنها در افراد بسیار نادر محدود میباش= 83;. که از زبانی بزبان دیگر تبدیل کنند. ک&#= 1607; تسلط عمیق بزبان نوشته = 608; تسلط بیانی و &#= 1571;دبی بزبان دوم، بخصوص امور ع= 585;فانی، که اگر کسی خود از کاملا= 606; الهی شاهد تجلٌیات اله= 40; کامل نباشد نمی تواند مقصود شاهدا= 06; الهی گذشتگا= 06; را درک کند. و ت= نها شمائی بکلما= 78; دو ز بان نیز کاف&#= 1740; نیست. که حتی آشنائی بدو ز= 576;ان همیشه در یک ش&#= 1582;ص وجود ندارد. ک&#= 1607; همکاری گروهنی شایسته ترجم= 07; باید تکمیل کار یک دیگر بنمایند. و ای&#= 1606; آثار ترجمه ش= 583;ه نیز کسی را نج&#= 1575;ت سلوکی نمیده= 83;. مگر در کاملا= 606; الهی که تجرب= 607; گذشتگان را ب= 575; زبان و تجربه خود مقایسه میکنند. و نتی&#= 1580;ه بهتری در تعل= 740;م سالکان خود دارند. اما تر&#= 1580;مه معقولات و حک= 605;تهای الهی و عرفان= 740; ولایتهای مختلف بخاطر فاصله زمانی = 602;ابل استفاده آیندگان دور نیست. ولایت ه&#= 1601;تم مهدوی که ۵۵ ق&#= 1585;ن دیگر، یعنی ه= 601;ت هزار سال پس از بعثت محمد= 548; آخرین کامل ولایت محمدی ولایت ششم مص= 591;فوی قابل استفاد= 07; برای معصران بشری نیست. که &= #1581;کمتهای از سطح ربٌ رح&#= 1605;ان و عرش ربٌ برت&#= 1585; از رحمان دار= 583;. که هزاران سط= 581; فاصله آنها میباشد. و لذا ترجمه کتب دینی مانند ت= 608;رات و اوستا ویا ق&#= 1585;آن که پس از ده قر&= #1606; ببعد تقریبا دور شدن کامل از مقصود گوینده و نویسنده است. &#= 1705;ه در حکمت عملی و سلوک الهی، اصولا مراجع= 07; بنظریٌات عرفانی از کت= 576; هرگز سودی بر= 575;ی نجات روح کسی &#= 1606;دارد. و دانستن چند &#= 1581;قیقت تاریخی در با= 585;ه انبیا و اولیای گذشت= 07;، باز همان احوال در کاملان و اول= 740;ای نسلهای بعدی وجود ندارد. ک&#= 1607; شرایط زمان و مکان واحوال انسان سالک و کاملان از لح= 578;ظ درجه پاکساز= 40; روان در تزکی= 607; نفس باهم تفا= 608;ت فراوان دارن= 83; . و لذا بر ای انسان امروز= 40; رفتن بسوی خد= 575; در کسب تجلٌیات شهودی، تنها = 662;یر کامل زنده و م&#= 1606;اسب سطح عقل و مشک&#= 1604;ات روان چند سال= 705; او میباشد. که &= #1582;داوند چنین پیر کام= 604; را از بین ۳۱۳ ولیٌ الهی زنده معرفی ر= 572;یائی سالک طالب لقای الهی میکند. و مراج&#= 1593;ه خود سرانه به= 585; کس، حتی اکر ا&#= 1578;فاقا از اولیای ال= 607;ی زنده باشد نت= 740;جه نمیدهد. زیرا &#= 1578;خصص معالجه روان= 40; و روحی سالکا= 606;، مانند همه مع= 575;لجات طبٌی و روان د&#= 1585;مانی مهم است. پزشک متخصص چشم، حتی اگر اطلا= 593; درستی از معالجات مشکلات قلب داشته باشد، باز شفا بخش نیست. و پزشکان خود م= 593;ترف هستند. و بیما&#= 1585;ان را بنزد متخص= 589; میفرستند. که &#= 1576;آنها اعتقاد دارن= 83;. وحتی خود پزش= 705; که بیمار میش= 608;ند، بنزد متخصص مشکل خود میر= 608;ند و فرزند بیما= 585; خود را بوی میسپارند. <o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>اولیا= ی الهی زنده در &#= 1578;ربیت سالکان خود بمعرفی خداو= 06;د از تجارب شخص= 740; خود برای آمو= 586;ش سالکان خویش استفاده میک= 06;ند. و لذا خداوند &#= 1578;فویض اختیارات الهی خود را بکاملان اله= 40; میدهد، که تا &#= 1586;نده باشند مفید چ= 606;د سالک او میباشد. که بق&#= 1608;ل پیامبر حتی خ= 591;ای اتٌفاقی آنه= 75; از نظر خداون= 583; درست است . در ح= الیکه در آخوندهای قشری بقول مح= 605;د، حتی درست اتٌ= 601;اقی آنها نا درست میباشد. که در &= #1605;رحله بعدی نمی توانند بدرستی ادام= 07; حرکت عقلی و روحی خود و پیروان &#= 1585;ا بدهند. زیرا پ&#= 1575;کسازی روانی نکرده اند. چه آخوندها و چه &#= 1662;یروان آنها. و لذا کا&= #1605;لان الهی حسینی همه ولایت ها &#= 1576;قول فردوسی چه فر= 605;ان یزدان چه فرم= 575;ن شاه است. زیرا کلام اولیای = 586;نده برای سالکان خود همان کلا= 605; الهی است. و در سطح عقل و احو&#= 1575;ل سالکان. و لذا &= #1602;رآن ناطق و گویا است. نه کتاب قرآن عثمانی که دو خلیفه س&#= 1740;اسی و ولایت فقیه بی خبر از احو&#= 1575;ل الهی پیامبر = 608; مراتب تجلٌیات او ب= 585;ای منافع سیاسی = 608; حکومت دینی و= 604;ایت فقیه نوشتند. &#= 1705;ه مقصود خدا و پ&#= 1740;امبر نبوده و نیست. &= #1705;ه ولایت فقیه س= 606;ٌی باشد یا ولای= 578; فقیه شیعی، و= 740;ا به اسم هر ولیٌ الهی درگذشته دیگ= 85;. و بقول مولا علیٌ در نهصد جای آن تغییر &#= 1578;بدیل و حذف و اضافه در مقابل پول و رشوه نوشتن= 583;. و چهار ده قرن دست نویسی نا= 587;خان در استنساخ میشد. که اکنو&#= 1606; با چاپ دستکا= 585;ی بیشتری نمیش= 08;د. ولی مفهوم نا &#= 1583;رست غیر سلوکی الفاظ هر لحظ= 607; برای هر کس در قراءت قرآن و &#= 1607;ر کتاب منسوب بپیامبران میشود. قرآن م&#= 1581;مد و معجزه او همان ( دو قرٌه = وخورٌه) شهودی محمد ن= 608;ر قائم و عرش رح&#= 1605;ان اکتشافی محم= 83; اولی العزم ششم نوع بشری &#= 1575;ست . که کاملان ول&= #1575;یت محمد خود نیز دو قرٌه محمد را دارند. پس ا&= #1586; سطح مراتب ال= 607;ی بالاتر عرش ر= 581;مان الهامات لدن= 12;ی و تفکٌر عقلی و أندیشه های درون گرائی و اینتویشن دارند. که تنه&#= 1575; برای سالکان آنها کلامشا= 06; کلام خداوند و خاص سالکان او می= 576;اشد. حتی قبول برخ= 740; از کلام اولیای الهی = 586;نده، که بدون انجا= 605; تصوٌف و عرفا= 606; عملی در تزکی= 607; نفس و پیمان س&#= 1604;وکی و طی دوره های &= #1578;جلٌیات ششگانه ولای= 78;های سلوکی و احوا= 604; مربوطه باشد= 48; نجات از نوع بشری میسٌر برای کسی نیس= 578;. که بنوع فوق ب&#= 1588;ری با مرگ قبل از &= #1605;رگ و شهود قائم، هفت هزار سال &#= 1576;عد بجهان تولد آ= 606; نوع شوند. که با ولایت هفت= 605; بسیار عظیم مهدوی با هزا= 585;ان برابر عقل نو= 593; بشری، حکمتهای عقل= 40; و کرامات بالفعل و نیروهای حیا= 78;ی بیشتر، شاید = 576;نور ربٌ رحمان برسند. چون مه&#= 1583;ی موعود محمد و &#= 1587;وشیانس سوم زردشت رسید. و الاٌ پ&= #1587; از مرگ زندگی های نوع بشری برای روح ناشایسته زن= 83;گی نوع بشری از ن&#= 1592;ر الهی است. که ق&= #1607;قراهای کارمائی در ن= 587;خ بدتر بشری وم= 587;خ حیوانی و حتی فسخ گیاهی نوعی در جهان &#= 1583;ارند. و بقول محمد مسخ میمون و خوک بهترین ب= 582;ت آنان خواهد ب= 608;د. که پیروان جا= 607;ل فراوان خود ر= 575; بدور از وظیف= 607; الهی مورد نظ= 585; خداوند فریب = 605;یدهند. و تعلیمات شر= 705; آمیز قشری آموزش می دهن= 583;. تا پس از صد ها = هزار سال وحتی میل= 740;ونها سال دوباره و &#= 1581;تی صد باره در نوع بشری وول= 575;یتهای ششگانه و تجلٌیات آنه= 75; بنور قائم و نوع فو&#= 1602; بشری برسند، = 705;ه بازگشت همگا= 06; بسوی خداوند است. ح&#= 1578;ی ارواح أتم ها &#= 1608; گیاهان و حیوانات و ان= 587;انها ولو بقیمت تک= 585;ار مکرر کارماه= 75;، فرمان کن فیک= 608;ن الهی را اجرا &#= 1582;واهند نمود . <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>همه شاعران صادق = 605;عترف هستند، که بم= 740;ل خود شعر نمی گویند. بلکه ا&#= 1581;والی از خداوند بآنها میرسد= 48; که شعری میگو= 740;ند. الهامات شعر= 40; یا ایده های مطالب شعر از مراتب الهی ا= 587;ت. و شاعر برحسب هنر أدبی خود در گفتن شعر یاهر نوشته و سبک بخصوص آن= 670;ه دریافت کرده = 575;ست تنزیل منطقی برای دیگران مینماید. و هم&#= 1607; موجودات در عقل و ذهن و تن و تمام اعضای تن در دست مدبٌران اله= 40; هستند. که روح مدبٌر خاص در هر مرحله تکامل روحی دارند، که پس &#= 1575;ز تعالی روحی مدبٌر الهی ب= 575;لاتر پیدا میکنند. &#= 1705;ه همان مراتب ش= 607;ودی تجلٌیات و عوالم الهی آ= 606;ها است. پس شعر گفتن و شعر خو&#= 1575;ندن و فهمیدن شعر هر کس در دست خ&= #1583;اوند است. بخصوص بر&#= 1575;ی انسان مستعد سلوک الهی که با حدٌ أقلٌ مطالعات نظر= 40; از امور عرفانی بحدٌ = 571;کثر جدٌیت عملی تخلیه و تحلی= 607; و بدستور پیر الهی خود میپردازد. تا &#= 1576;ا کمتر از ده در صد پاکسازی روان، بقول م= 581;مد بنجات و حتی ب&#= 1605;قام پیامبری میرسد. تا در ت&= #1608;لد بالاتر فوق ب= 588;ری با هزاران بر= 575;بر عقل بتواند عمیق تر فهم م&#= 1593;ایب خود کنند. که ب&= #1575;ز آنگاه با کمت= 585; از ده در صد ادامه پاکسا= 86;ی صفاتی بدهند. &#= 1705;ه تصوٌر محاسن = 582;ود میدانستند. ز= 740;را محاسن و صفات &#= 1606;یکوی اکنون انسان = 576;شری در حکم معایب صفات نوع فوق بشری میباشد. <o= :p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM254><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-la= nguage: FA'>M254</span></a><span style=3D'mso-bookmark:M254'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></span></= p> <span style=3D'mso-bookmark:M254'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1580;هان بینی انسان <o:p></o:p= ></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>از آغاز پیشرفت تکامل نوعی روح انسان در فصل نوعی شبه میمونی که پی= 588;رفته تر از میمون عاقل امروزی بود، شاید سی= 589;د هزار سال بگفته علمای = 591;بیعی گذشته، که انسان بدائی بنوع بشری پا گذارد، و همچنان بتکامل روحی أصل وجود حقیقی روحی و نوع بشری خود و در نسلهای متوالی ادام= 07; داده است. که تحقیقات انسان شناسی صحبت از انسانهای شب= 07; میمون یا میمون نما تا بانسان نئندرتال رس= 40;د، که گردن خمید= 607; داشتند. و هشتاد هزار سال پیش پیدا شدند. باز این انسان پراکنده شده بنقاط خوش آب &#= 1608;هوا و سبزه زار پُر از حیوان= 575;ت قابل شکار رسیدند، و انسانهای سیاه پوست نئندرتال بتدریج پوست روشن قهوه ای= 548; و یا اصطلاحا زرد پوست انسان پکن پبدا شدند. که &= #1590;من کمال بیشتر نوع بشری در اعضای تن و عقل و ذهن و هوش نیرومند تر پیدا کردن= 583;، که تجارب زند= 711;ی را توجّه نمودند. و بتد&#= 1585;یج وسائل شکار و اجتماعات چن= 83; ده نفری برای &#= 1575;منیّت خود تشکیل دا= 583;ند. که چهل هزار سال پیش انسا= 606; پکن پیشرفت ب= 740;شتر کرد، که چرخ و قطب نما و قایق و بادبا= 606; و حتی دینامی= 578; و موشک فشفشه ساختند. ولی ا&#= 1606;سان پکن بتریج نسلهای بعدی سفید پوست و عقل نیرومند تر بوجود آور= 583;. که بتدریج با &#= 1593;قب نشینی نسبی آخرین یخ بند= 575;ن کره زمین در دشتهای سیبر= 40; امروز افزایش یافتند، و جامعه چند هز= 575;ر نفری بوجود آوردند که از &#= 1588;انرده هزار سال پیش نژاد سفید پو= 587;ت باصطلاح آریائیان قدیم هند و ایران قدرت حیاتی بیشتر پیدا کردند. ا&#= 1587;ب سواری و اراب= 607; و جنگهای گروهی و شاید کشت برخی دان= 607; های غذائی چو= 606; گندم و سیب را &= #1578;کثیر نمودند. و همچنان بسوی جنوب راه افت= 575;دند، چون گرما و غذا و شکار بیشتر در اخت= 740;ار انسانهای سیاه پوست و ز&#= 1585;د پوست بود . ودر نتیجه پاکسا= 86;ی سرزمین ها از سیاه پوستان نسبتا وحشی و اصطلاحا دیو صفت نمودند. و بومیان نیز عقب نشینی و ف&#= 1585;ار بسمت جنوب و دریاها و اقیانوس هند = 585;فتند و متوقف شدند. &= #1575;ینان ناچار آموزش بیشتری از سفید پوستان = 608; آریا شدگان س= 604;وکی چین و خاورمیانه گرفتند. و در قارّه آفریق= 75; بدون مزاحمت سفید پوستان همچنان نژاد پیشرفته تر سیاه پوستی پیدا شدند، و تاکنون همه ف= 589;ول نوع بشری باه= 605; در تمام جهان وجود دارند. ک&#= 1607; ارواح هر یک از ما تمام آن &= #1601;صول مختلف نوع بشری سیاه و زرد و سفید گذشته ایم . سف&= #1740;د پوستان ایرانی و مخلوط شده ها= 740; نژادی چون اعراب و ترکا= 606; و فرعونیان د= 585; شرق مدیتران= 07; و جنوب اروپا کشتی نوردان = 740;ونانی و فینیقی و هونها آخرین مهاجران سفی= 83; پوست باروپا بوده = 608; شمال افریقا را اشغال کرد= 606;د ولی صحرای وس= 740;ع شمال افریقا = 608; گرمای شدید ت= 575; کنون منحصر بسیاه پوستا= 06; است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>سفید پ= ;وستان آریائی دانس= 78;ند که تکامل روح= 740; با اراده خود میتوانند داشته باشند= 48; که جامعه را متمدّن و اداره کنند. پ&#= 1587; با کمک هدایتهای الهامی فرشتگان مدب= 17;ران الهی از انسانهای طالب پیشرفت سریع تر در کمال روحی، و حتی طالب نجا= 578; از نوع بشری یا حدّ أقل فصل نوع بشری &#= 1582;ود، آنگاه بسیار= 40; که بسلوک پرداختند تنها أندکی ا= 586; سفید پوستان بمراتب خدا شناسی بدنبا= 04; طبیعت شناسی بمراتب قبلی بشهود تجلّیات اولیه میسّر نوع بشری رسیدند. که آغازگر این موفّقان شخص= 40; آدم بگفته بابلیان وتورات، یا همان کیومرث ایرانیان باستانی و پس از هزار سال میترا، یا همان نوح بقو= 604; تورات، آخری= 06; کامل با ولایت کیومرث بشهودهای حسینی مربّی کامل زنده ولایت نخستی= 06; آدم، دیانت ودائی میترا توانست بشهو= 83; دوم حسنی خود( در تسمیه ولا= 740;ت ششم محمدی) و شهود سوم عرش ربّ الفصل شی= 608;ا مادر نوع بشر= 740; فاطمی رسید، که با هر شهود عقل برتر و الهامات لدن= 17;ی از مراتب اله= 740; بالاتر خود ز= 606;دگی بهتری را دنب= 575;ل کردند. که کاملترین سالک ولایت د= 608;م میترا، بودا= 40; نخستین بود، که با شهودهای حسینی وحسنی = 608; فاطمی نور شیوای و با شهود چهارم ع= 585;ش ربّ الفصل مر= 578;ضوی رسید. و با هر شهود برتر صدها برابر امکانات عقل= 40; و روانی خود و سالکان پیرو خویش یافتند. &#= 1608;حکمتهای الهی برتری ارائه دادند. &#= 1608;هزار سال بعد آخری= 606; کامل ولایت ب= 608;دا که زردشت در ش&#= 1607;ر بلخ بود، شهو= 583; تازه نور مرتضوی و عرش مصطفوی پنجم را کشف نمود، &#= 1608;ارمغان پیروان سالک = 608;لایت چهارم خود نمود. تا نهضت سلوکی از هند و کوهستانها= 40; افغانستان کنونی بایرا= 06; و شرق مدیترا= 606;ه بصورت مجموع= 07; ای از ولایته= 575;ی جزئی کاملان الهی ولایت چ= 607;ارم زردشت رسید و سپس نوبت مسی= 581; شد، که کشف شهود برتر نو= 585; مصطفوی وعرش جبرئیل قائم = 585;ا نمود. . شش قرن ب= ;عد محمد سالک زر= 583;شتی قریش در معبد و آتشکده مکّ= 607;، بقول خود محم= 583; ، با کمک و وسیله نمودن = 588;هود چهارم روح زردشت، و کمک &#= 1585;وح مسیح در شهود پنجم ، محمد مستعد و رسید= 607; بحدّ کفایت ا= 586; تأمین شرایط = 604;ازم بشهود جدید ن= 608;ر قائم جبرئیل روح القدس شد= 548; و با شهود هفتم عرش رحمان بخلق بازگشت و از خ&#= 1608;اب مرگ قبل از مرگ خود بیدا= 585; شد، که نخستی= 606; پیرو ولایت ا= 608; مولا علیّ بو= 583;، که او نیز با شهود عرش رحم= 575;ن بخلق بازگشت. &#= 1608;الاّ پیروان دیگر= 40; که تولد دوم ا&#= 1604;هی و بازگشت بخل= 602; چون علی ّ را نداشتند، برای شش هزار سال آینده بع= 585;ش رحمان ( بتسمیه محمد= 40;) معراج روح نم= 608;دند، تا نوبت مهدی &#= 1605;وعود محمد آخرین کامل ولایت م= 581;مد ، و همان سوشیانت سوم = 662;یشگوئی زردشت، در 55 قر= ن آینده، بنور ربّ رحمان وحتی عرش رب ّ برتر از رحما= 606; برسد، که او آغاز گر نوع ف&#= 1608;ق بشری با هزار= 575;ن برابر عقل وک= 585;امات بالفعل و بالقوّه نوع بشری خواهد بود. و روح محم&= #1583; و علیّ نخستی= 606; پیروان سرسپرده ولایت هفتم م= 607;دوی خواهند بود. و تمامی متولد= 40;ن نوع فوق بشری &#= 1578;ماما شاهدان نور قائم در حیات &#= 1606;وع بشری بوده ان= 583;. و از آدم تا مح&= #1605;د هفت هزار سال و از محمد تا مهدی هفت هزا= 585; سال فاصله زم= 575;نی هست. تا فاصله &= #1576;ین مهدی موعود محمد با مهدی &#= 1605;وعود برتری چهارص= 83; هزار سال فاصله بوده ب= 575;شد. آدم نخستین و= 604;ایت الهی و سلوکی &#= 1605;یسّر نوع بشری را تأسیس نمود وولایتهای م= 40;ترا وبودا و زردش= 578; ومسیح ومحمد تا مهدی موعو= 583; محمد سوسیان= 78; سوم زردشت اد= 575;مه خواهد داشت. و یکایک ارواح = 576;شری باید از یکای= 705; ولایتهای شش= 11;انه عبور تکاملی = 608; شهود بنماید. &#= 1608; هر شهودی را د&#= 1585; یک تولد بشری &#= 1576;هتر امکان و استع= 583;اد سلوک ولایت ج= 583;ید را خواهد داش= 578;. و انسان عبور کرده از همه و یا از برخی از &= #1588;هودها وولایتهای س= 04;وکی، خود نیز فرشت= 607; و معجزه الهی و مقامی الهی پیامبر اولی العزم خود را دارد. که متأسفانه أک= 06;ون قدر مقام اله= 740; خود را نمیدا= 606;ند. که باید با سلوک الهی خو= 583; را بنور قائم تنها خواسته = 582;داوند از هر انسان ب&#= 1588;ری برسانند. و لذا پس از مرگ تمام امتیاز= 75;ت و شهودهای پب= 588;ین را از دست ژنتیک روحی خ= 608;د میدهند، تا د= 585; کارماهای مس= 82; ومسخ ، دوباره وحت= 740; صد باره از نر&#= 1583;بان ولایتهای سل= 08;کی ومراتب تجلّیات اله= 40; عاقبت بنور قائم بر= 587;ند، که فرمان کن فیکون أزلی أبدی خداوند = 608; عهد الست خود را انجام داد= 607; باشند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>ولایت= زردشت بچندین ولای= 78; جزئی و سلوکی در آمد، که همه کاملان زردش= 78;ی خود هر یک زردشت زنده ا= 740; برای چند سال= 705; خود میباشند. &#= 1608;لی اکثر پیروان = 607;مه ادیان قبل و بعد از زردشت با فریب کاری آخوندهای غی= 85; الهی، مذاهب قشری را برپا &#= 1606;مودند. پس مشرک و عابد وموبد خدا شده، دوچ= 575;ر کارماها و از دست دادن امتیازات وکرامات اله= 40; و شهودی پیشین خود شدند. یهو&#= 1583;یان پیرو ابراهی= 05; که خود کاملی &#= 1586;ردشتی و بقول محمد، فرزند آزر بود، و قریش نیر یکی دیگر از مذاهب قشر= 740; شده ولایت زردشت بوسیل= 07; برهمنی که ابراهیم گفته میشد، و &#= 1605;هاجر از ایران بیم= 606; و مکّه شدند فرقههای دیگ= 85;ی چون علیّ اللهی ها، که همان ( ایلی الهی ها) میباشند، و امروز علویو= 06; خوانده میشوند، و ربطی بمولا علیّ ولایت م= 581;مد ندارند. و یا د&= #1585;وزیها و ایزدی های م&#= 1593;روف بیزیدی، و بسیار مذاهب که در شرف زوال هستند، قشری های زرد= 588;تی میباشند. ولی &#= 1583;ر همه این مذاه= 576; معدودی انسانهای مس= 78;عد آنان بهدایت مراتی مدبّر الهی و شناخت &#= 1662;یر کاملی از خداوند، که د= 585; هر محیط دینی &#= 1608;مذهبی که بوده باشد ولی ربطی به آ&#= 1606; دین ومذهب ند= 575;رند، بمراتب شهود پیشین و یک شه&#= 1608;د تازه میرسند= 48; که با ولیّ الهی ولایت محمد بنور قا= 574;م خواهند رسید. &#= 1608; با ولایت آین= 583;ه مهدوی پس از ت&#= 1580;دید هر شش شهود نو&#= 1593; بشری بشهود هفتم نور رحمان و شهود هشتم عرش ربّ &#= 1576;رتر از رحمان میرسند. وتا أبد این تجلِ= 617;یات الهی تا خداو= 606;د الله ربّ الأرباب تکامل ارواح = 575;دامه دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>شاهنا= مه فردوسی تاری= 82; سمبولیک زردشتیان او= 04;یه را نقل میکند که خود را از ت&= #1705;فیر مسلمانان حف= 92; نماید. جنگهای ایرانیان زردشتی با تورانیان بودائی قهرمانانی چون رستم و رَسته از دنی= 575;ی بشری خود، حکمتهای اله= 40; جدیدی ارائه دادند. &#= 1705;ه جهان بینی تازه و برتر ا&#= 1586; جهان بینی نس= 576;تا درست بودائی بوده است. و جهان بینی ول= 575;یت مسیح بخصوص ج= 607;ان بینی ولایت م= 581;مد با تفاوتهای بسیار زیاد میباشد. که عر&#= 1601;ان تصوّف ایران= 40; جهان بینی ولایت ش= 588;م محمدی میباش= 83;. که ما نیز با تجربه شخصی خود از زمینه &#= 1580;هان بینی ولایت م= 581;مدی با خوانندگا= 06; خود صحبت میکنیم. &#= 1705;ه نیاز بصبوری = 608; حقیقت جوئی و= 593;شق دیدار مقام الهی بالاتر= 40; داشته باشد. تا پس از آگاهی ( علم ال&= #1740;قین) و باوری عملی وشهودی (عین الیقینی) و دیدن بچشم دل &#= 1662;س از شهود قائم و عرش رحمان در بازگشت پی= 575;مبر گونه بخلق با= 608;ری های ( حقّ الیق&= #1740;نی) داشته باشد. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>این نویسنده در ترجمه و تفسی= 585; دوبار قرآن عثمانی منسو= 76; بمحمد و 9000 حدیث منقو = 4; از محمد و اماما= 606; واولیای دیگ= 85;، که هر یک محمد&#= 1740; زنده زمان خو= 583; بوده اند، و یا گفته های ح&#= 1575;فظ شیرازی و فرد= 608;سی را در نوشته های خود تهیه &#= 1705;ردم که در وبسایت من هست . و نشان میدهد قریش و= 605;حمد راه زردشت را طی میکرده و یهودیان نیز راه زردشت را &#= 1605;یروند، که مسیحیان ن= 740;ز این گونه خدا جوئی و یهوه ط&#= 1604;بی مینمایند. بق= 608;ل محمد هر زمان 313 ولیّ الهی وم= 581;مد های زنده وعل= 740; ّهای زنده در جهان هستند، که خداوند یک= 740; از آنها را بهر طالب لقا= 740; تجلّیات اله= 40; در رؤیا بوی معر= 601;ی مینماید. و نباید دنبال هر اسلام شنا= 587; و قرآن خوان و آخوندهای ابلیسی و بقو= 604; محمد، در تلبیس کاذب ابلیسی میبا= 88;ند رفت . من نیز صفت ( انبلیسی ) آنان را اضاف= 607; میکنم. که جز راهنمای انس= 75;نهای سنّی یا شیعی و حتی بهر نام &= #1583;یگر مسلمانی که خداوند معرف= 40; کرده باشد با= 740;د پیروی نمود. و&#= 1575;لاّ جز شِرک و جهنّم پروری = 606;یست. که بقول محمد پس از مرگ طبی&#= 1593;ی مسخ میمون وخوک بهترین = 576;خت آنان خواهد ب= 608;د. زیرا ممکن اس= 578; مار و مور، و حتی گیاه و جماد و چون چر&#= 1705; تبدیل گردند= 48; که گذشته ها را دوباره تا رسید ن بنوع ب&#= 1588;ری و صدها هزار وحتی میلیون= 07;ا سال بدرازا خ= 608;اهد کشید. پس اکنون انسان عاقل باید از هرگونه جهان بینی مذهبی و دینی غیر سلوکی، چه رس= 583; بجهان بینی ع= 604;می و فلسفی اجتناب نمای= 83;. که (بی دینی) به= تر از (بد دینی) اس= ت. که باید ( به دینی) سلوکی بهدایت یک ولیّ الهی زن= 583;ه بمعرفی خداو= 06;د نمود. گرچه ظاهرا در هردین و مذهب= 740; قشری زندگی م= 740;کند. زیرا آنان را بهتار میشناسد و امید هدایت آ= 606;ان را دارد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>پس انس= ;ان با توفیق شهو= 583; یک تجلّی الهی، عملا ب= 740;ک سطح عقلی برت= 585; و جهان بینی و&#= 1587;یع تر و حقیقی تر و الهی تر میرسد. گوئی از هم اکنون ط&#= 1585;ز فکر وعقل انس= 575;نهای هفت هزار سال آینده را پید= 575; میکند. پس دیگران قهقر= 75;ئی و قشری وغیر سالک، نمیتوانند درک عقاید ون= 592;ریّات شاهدان مرات= 76; الهی را بنمایند. ز&#= 1740;را هر شاهد هر تجلّی الهی، = 582;ود نیز ( این همانی) مقام ا&#= 1604;هی مشهود الهی خ= 608;د را دارد . لذا ا= ولیای الهی روح اله= 740; در تن بشری بوده، که دیگران تن او را می بینند، ولی روح وعقل &#= 1608; سطح حقیقت بینی و جهان بینی أبدی آنان را نمی بینند. پس اورا تکذیب ی= 575; آزار و حتی آخ&#= 1608;ندهای بقول محمد ( حرام زادگان= 40;) که فتوای مرگ &#= 1608; تعزیر یا آزا= 585; و شکنجه پیروان راه خ= 583;ا را میدهند و حلّاج وار چو= 606; مسیح بصلیب م= 740; کشند و منّتی &#= 1606;یز بر خداوند دا= 585;ند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>هر روح= ; انسانی در هر ولایتی &#= 1705;ه بشهود نهائی = 582;ود رسید، در تول= 583; بهتر بعدی در ولایت برتری = 605;تولد میشود. که روح &= #1586;ردشت در کنار تولد دوم مسیح در بازگشت بخلا= 02; او نیز متولد وتسلیم مسیح = 608; بکمالشهود نور مصطفوی ر= 587;ید. که زردشت نیز &#= 1576;نور مصطفوی مسیح = 585;سید درحالیکه هم= 75;ن ( روح زردشت) رسیده بنور مصطفوی عهد الستی با خداوند داشت= 48; که در تولد بهتا= 585; بعدی در تن ام&#= 1575;م (سجّاد) در ولاتیت محمد= 40; متولد شد و بنور قائم هم رسید. &= #1608; مسیح بگفته م= 581;مد، در تولد و تجسّم بشری م= 608;لا علیّ، با محم= 583; تجسّم پدر آسمانی مسیح= 48; خود نیز بنور قائ= 605; رسید. تا روح م&= #1581;مد و علیّ و تمامی ارواح انبیای پیشی= 06; و کاملان آنه= 575;، در تولد نوع ف&#= 1608;ق بشری خود با ولایت مهدوی تسلیم بموجب عهد الست خود &#= 1576;ا نور قائم داش= 578;ند، با تجسّم انس= 575;نی قائم در مهدی &#= 1605;وعود، همچنان در تسلیم و اورا &#= 1608;سیله تربیت وتکام= 04; روح خود مینمایند. که خود نیز بنور رحمان و شاید عرش ربّ برتر &#= 1575;ز رحمان برسند. &#= 1608; الاّ تمام ام= 578;یازات الهی محمد و علیّ و موسی و هر پیامبری، = 576;دون تسلیم مهدی د= 585; تولد نوع فوق &#= 1576;شری، تمامی امتیارات الهی خود را از دست داده ، گرفتار کارماها و تکرار گذشات= 07; ها در آینده های بسیار طولانی میشو= 06;د، که میلیونها وحتی بلیونه= 75; سال بدرازا خواه= 83; کشید. که دوباره وح= 578;ی صد باره بنوع بشری و شرط نج&#= 1575;ت با شهود ششم ن&#= 1608;ر قائم را باید &#= 1576;رسند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>انسان= های کامل شده اله= 740; در هر ولایت های سلوکی، ع= 602;ل برتر و اخلاق &#= 1575;لهی تر و قدرت صبوری تحمّل دیگران حیوا= 06; صفت را دارند. و با عشق ورزی دارای پشتوانه معنوی ومینو= 40; و شهودی عملا &#= 1601;رشتگان بدون بال خداوند، ویا همان ( اَبابی&#= 1604; بدون بال) در جهان میباشن= 83; که دیدار صور= 578; آنان دیدار خداوند و دستورات آنه= 75; دستورات الهی است. حتی &= #1711;ر بقول محمد اتفاقا بخطا = 711;فته باشند، از نظ= 585; داوری الهی د= 585;ست است. زیرا دست&#= 1608;رات آنها عبادی و سلوکی است. که مهم اطاعت اس= 578; ، ونه موضوع د&#= 1587;تور ولیّ الهی بر= 575;ی سالکان در پی= 605;ان. ونه تنها ادّ= 593;ای باوری یا محب= 617;ت اولیای الهی= 48; ولی بدون داشتن پ= 740;مان سلوکی و اطاع= 578; تا وقت مرگ از او تارسیدن ب= 606;ور قائم ، و یا شهود نهائی ه= 585; سالک ولایته= 75;ی دیگر است. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>امروز= ه ما در مستعدا= 606; سلوک الهی مراتب شهودی = 605;تفاوت دارند. که در نتیجه فهم درجات عرفان= 40; و ادراکات مع= 606;وی ومینوی الهی دارند. و اینان موفق ا= 606;گشت شمار و چون کب&#= 1585;یت أحمر نادر الوجود هستن= 83;. که تنها خداو= 606;د آنها را میشناسد که ش= 575;یسته ومناسب نیاز = 593;لاج روحی هر سالک &#= 1591;الب لقای الهی را &#= 1583;ر رؤیا بوی معرفی مینما= 40;د. اگر که بخواهند و تسلیم او و متعهّد در یک &#= 1662;یمان سلوک تا شهود &#= 1602;ائم و رسیده بوقت مرگ قبل از مر&#= 1711; ، ویا مرگ طبیعی باشد. غ&#= 1740;ر سالکان قشری = 608; با تعصبّات مبالغه آمیز از پیامبران = 608; مکاتب فکری خود، و هرگون= 607; جهان بینی که دارند، جز شر= 705; ورزی و دشمنی با خدا ندارن= 583;. حتی بقول پیامبر اگر تمام عمر روزها صائم و شبها قائم بوده باشند د= 585; قعر جهنّم میباشند. عصر متمدّن مادی کنونی و علمی= 548; بخصوص انسان = 602;رن بیست و یکم که آنها را هم زیستی داریم= 48; اگر طالب دیدار تجلّیات اله= 40; باشیم، که حاضریم جان بشری را بدهی= 605; که بجانان الهی نور قائ= 605; یا شهود نهائ= 740; خود در هر ولایت سلوکی که باشیم برسند. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>هستی طبیعت شناسی جهان مادی را ارسطو زمین کروی دانست و بطلیموس در قرن دوم میلادی کره ز= 605;ین را مرکز هستی میدانست، که خورشید و ستا= 585;گان بدور کره زمی= 606; میگردند، تا نوبت کوپرنی= 05; رسید که خورش= 576;د را مرکز و ساکن دانست، وبقیه بدور آ= 606; میگردند. و بالأخره گال= 40;له ایتالیائی سیارات و ستارگان را ه= 585; یک خورشیدی گفت که مدام مورد تکفیر قشری های مذه= 576;ی مسیحی قرار گ= 585;فت. ونیوتون در 1687 اصول ریاضی ر= 575; فلسفه طبیعی خود اعلام کرد، که ذرّا= 578; هستی در حال ح&#= 1585;کت هستند، گرچه یکدیگر را بحرکت وادار میکنند. و شناخت جاذبه طبیعی و رابط= 607; مستقیم با جر= 605; و بطور معکوس با مربّع فاصله، رامط= 85;ج کرد . و یافتن یک نقطه در فضا بعنوان مطلق و مبدأ و&#= 1605;رکز وجود را منکر بود. زیرا نقطه ای خالی و خلاء در هستی وجود ندارد. اگر از أتم خالی باش= 583; از موجودات أثیری و تحت أ&#= 1579;یری بی نهایت ریز تر از یکدیگر &#= 1582;الی نیست . گوئی مکان وفضا یک وهم و تصوّر و انتزاع ذهنی انسان است. هم&#= 1575;ن گونه که مکان و بسیاری تصوّرات نوع بشری نسبت بحقیقت های برتر آینده و جهان بینی ها= 740; انواع فوق بشری چه رسد بدیدن مراتب = 575;لهی و آینده های ملکوتی و جبروتی، هیچ = 705;دام با داشتن واقعیّت نسبی، همچنا= 06; موجودی حقیق= 40; نیستند. که حق&#= 1740;قت مطلق در أبدیّت و عقل وتصور مراتب = 575;لهی در حدّ خداون= 583; الله أهورمزدا می= 76;اشد. که جز او کسی و چیزی در هستی نبوده ونیست ونخواهذ بود. &#= 1570;نچه هست سراسر تجلّیات صفاتی خداوند، یا توهّمات ذهن= 40; انسان نتیجه نوع جهان بین= 740; او میباشد. که انسان نمیتواند آن= 85;ا نادرست ووهم= 40; بداند. وحتی برای موجودا= 78; آینده وبرتر از انواع فوق بشری نیز همچ= 606;ان حقیقت بینی و= 580;ود ندارند. این وهم ذهنی انسان که یک وسیله الهی برای تکامل م= 585;حله ای روح وروان &#= 1575;نسان میباشد، تا ب= 575; تکامل تدریج= 40; معنوی تا مراتب مینوی الهی، = 575;گر در خط مستقیم الهی باشد نزدیک تر بحقیقت میباشد. و وهم واقعیّات کم= 05; بذهن ناتوان انسان میکند= 48; که بتواند از &#= 1591;لسم أبدی روح نوع بشری نجات یابد. والاّ درطلسم کارماها وتکرار گذشت= 07; ها در آینده، و بقول حکمت هندو (چرخ سامسارا) که چ&#= 1608;ن مدارحرکت (اس= 576; عصّار) واُلا= 594; چشم بسته میب= 575;شد، که بخیال باط= 604; خود درحال پیشروی بسوی مراتب الهی و شهود میباشد. &#= 1705;ه بالعکس بسوی ارباب نوع حیوانی وگیاهی گذشت= 07; های خود باز میگردد، تا تکرار گذشته ها کند، واز نو شرایط لاز= 605; بالفعل تازه ای کسب نماید. &= #1705;ه چون بنوع بشر= 740; مجدد رسید، جهان بینی مورد پذیرش خداوند داشت= 07; باشد. اگر جهان بینی انسان درسمت خداوند یعنی مستقیم بسوی = 602;ائم ربّ النوع بوده باشد، آ= 606;گاه میتواند به (راز بزرگ هستی) وجود ما، و فلسفه پ&#= 1740;دایش هستی وهدف خداوند وهرگونه جها= 06; بینی غیر اله= 740; در نظریّات ع= 604;می و فلسفی را بتواند ارزیابی کند = 608; راه مستقیم خود را بانحراف نکشاند. تا فرمان کن فیک= 608;ن أزلی أبدی، ت= 606;ها خواست و هدف و غایت خداوند در تکامل مقا= 605; نوع بشری روح &#= 1582;ود بپردازد. و شایسته تواد = 606;وع فوق بشری هفت هزار سال بعد گردد. تا همچنان در را= 607; خدا وبرحسب د= 587;تورات انبیا وولیّ الهی زنده بمعرفی خداو= 06;د در هر زمان ونوعی که هست بوده باشد، آنگاه هرچه وقایع و اتفاقات و رخدادها و پی= 588; آمدها و احوالی که برایش دست دا= 583; که جهان بینی و فلسفه زندگ= 740; او میباشد. آن&#= 1711;اه نسبتا حقیقی تر وقابل اطمینان با هرگونه تجرب= 07; علمی و ذهنی خواهد بود. گر&#= 1670;ه همچنان دور ا= 586; حقیقت ومطلق الهی بوده، زیرا انسان وهر موجودی غرق اوهام ذه= 606;ی خود میباشد . <o:p></o= :p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>انسان متفکّر علمی ندانسته در کنترل و تدبی= 585; مدبّران اله= 40; خود میباشد. که تک&#= 1575;مل طبیعی و پیشرفت نوع ب= 588;ری نیز در کنترل الهی است. ومت&#= 1601;کّرین گهگاه بالهامات الهی میرسند= 48; که در مورد الهامات اولیای الهی بازی ذهن آنه= 575; نیست. ولی چون &= #1576;خواهند الهامات اله= 40; خود را برای دیگر= 575;ن توصیف و عرضه &#= 1705;نند، ناچارند از منطق و درجه ف&#= 1607;م انسان بشری استفاده کنن= 83;. از جمله لاپلاس فرانسوی در اوائل قرن بیستم باین نتیجه رسید ک= 607; سلسله ای از ق&#= 1608;انین طبیعی و ریاض= 740; حاکم بر جریا= 606; امور هستی می= 576;اشد. بقول ملّای رومی اگر ذرّ= 607; ای را از هستی حذف شود تمام هستی نظمش به= 605; میخورد. گوئی چرخهای حرکت = 607;ستی یکیگر را منظ= 605; در میآورند و مُختل میشون= 83;، این قانون ملّای رومی نهایت فرمول= 07;ای ریاضی و طبیع= 740; هستی را که نزد خداوند م= 591;لق میداند. که تص&#= 1583;یق آن ملزم بادا= 605;ه تکامل سلوکی روح هر انسان برای رفتن بس= 608;ی خداوند میباشد. که اکنون در نوع بشری رسیده ب= 606;ور قائم ربّ النوع بشری، = 608; در نوع فوق بشری رسیدن ب= 705;مال بیشتر تا نور ربّ رحمان، ا= 604;کوی کمال مورد نظ= 585; الهی از انسانهای آینده فوق بشری فرشته گونه میباشد. &#= 1608; در أبدیّت پس از بی نهایت انوار تجلّیات اله= 40; هر یک از دیگری میلیونها برابر عظیم ت= 585; از عظمت تجلّ= 740; قبلی، و الوهیّت های = 589;فاتی در مخلوقات خداوند الله = 605;یباشد. <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>جبر عِلّی و طبیع= 740; و نظریّات توسعه هستی چون انفجار بیگ بنگ که آنرا از توسع= 607; گوهر الهی می= 583;انند، که منطقا هرچیزی پس از پایان سرعتهای خود = 608; خنثی شدن نیروهای حرک= 78; و پرتاب و یا برخورد وتصادف موجودات بیک دیگر، عاقبت سرعت پرتاب شده های بیگ بنگ بصفر میر= 587;د، که همان مسیر قبلی را بطور معکوس دوبار= 07; طی کرده ، و بتدریج سرعت آن افزون میگردد و بسو= 740; حفره سیاه کهکشان نخستین باز میگردد. و بصو&#= 1585;ت گوهری الهی ق= 576;لی در میآید . که اینک تمام ذرّات وکرات = 608; خورشیدها بسوی حفره سی= 575;ه کهکشان خود میروند، که تبدیل بماده = 605;لکوتی تحت أثیری در میآیند. که وزن بسار سنگین پیدا میکنند. گوئی &#= 1578;مام ماده هستی فش= 585;ده در یک حجم کم میشود، که خو= 583; آماده انفجا= 85; بیگ بنگ جدید= 740; میتواند باش= 83;. و علما بیگ بنگ آخر را که در آن هستیم چهارده و نیم &#= 1576;لیون سال میگویند= 48; که سرعت پرتا= 576; بیک سوم کم شده، و خورشی= 583; هم بیک سوم حرارت ونور خود رسیده اس= 578;. گوئی پیش بین= 740; انشتن دربار= 07; بازگشت نور بمنبع پر= 578;اب نور، که منحن= 740; تحت جاذبه پی= 588; میرود بیست بلیون سال نوری طی راه ن&#= 1605;وده ،و بعدا دانشمندان ر= 40;اضی دیگر از سی بی&#= 1604;یون سال نوری برا= 740; محیط کره هست= 740; گفته اند. و هنوز پاسخ بی= 585;ون این کره هستی داده نشده، ک= 607; میتواند جها= 06; هاهوت عماّء خداون= 83; هو بوده باشد . = <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>پس انس= ;ان در جهان بینی الهی و عرفان= 740; و سلوکی در محدوده ژنتی= 05; روحی بما کمک میکند که نجا= 578; از طلسم و زندان طلائی = 606;وع بشری خلاصی پ= 740;دا کنیم. وبرای آینده ها نیز سوگند عهد الست با نور قائم داریم ، که با تجسّم انسانی نور قائم در مهدی &#= 1605;وعود وهرکامل اله= 40; نوع فوق بشری ولا= 740;ت هفتم مهدوی تسلیم گردیم= 48; تا خداوند برای یک روح مطیع چه آیند= 607; های بهتری داشته باشد. و الاّ از هم اک&#= 1606;ون بدون سلوک الهی و انکار وظیفه الهی ت= 705;امل روح، تمام ام= 578;یارات از ابدیّت تا کنون خود را، حتی اکر صاحب &#= 1588;هود ومقام اولی العزم پنجم مسیح بوده باشیم همه را از دست میدهی= 605; . و دوچار کارم&= #1575;های نسخ ومسخ و بدتر در بد دینی ها و بی دینی ها میشو= 740;م. مادلام که به دینی و سلوک الهی را انجا= 605; نمیدهیم . که و&= #1604;یِّ الهی بمعرفی = 582;داوند مربّی الهی م= 575; خواهد بود. و گوش بخرافات = 608; دروغهای آخو= 06;دهای مذهبی و فیلسوفان و علمای دنیا و پول پرست ندهیم . <o:p></o:p></span></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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM256><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-la= nguage: FA'>M256</span></a><span style=3D'mso-bookmark:M256'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></span></= p> <span style=3D'mso-bookmark:M256'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p= > </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1607;ستی از نظر انسان ومراتب الهی . <= o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1570;یا هستی بوده یا بعدا شده و اینکه کلّ هستی تنها خد= 575;وند بوده؟<o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1570;یا مبدأ عِلّی عِلّیّت علم = 593;امل پیدایش هستی است یا مبدأ ا&#= 1604;هی؟<o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1587;ود دانستن گذشت= 07; ها و آینده ها چیست، جز تکا= 605;ل روح الهی انسان باشد؟<o:p= ></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1578;ا خدا هست هستی هست، وخدا زوالی ندارد که هستی زایل گردد. پس هستی بدون نیستی است. <o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>&= #1607;ستی با هدف الهی و تکاملی، برا= 40; رسیدن بالگوی کمال نوعی مراتب ا= 604;هی و این همانی های الهی . <o:p></o:p></span></b>= </p> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><em><span lang=3DFA style=3D'font-size:18.0pt;mso-ascii-font-family:Cambria;mso-hansi= -font-family: Cambria;mso-bidi-language:FA;font-weight:normal;font-style:normal'><span style=3D'mso-spacerun:yes'> </span>چرا انسان فکر میکند که هست= 740; آغاز و پایان= 740; دارد؟ چون در هر دو صورت پاسخ وضع قبل از آن ووضع بعد از پایان پاسخی ندارد= 67; منطقا فایده دانست= 06;ی ها بکار بستن دانائی ها اس= 578; و نتیجه صحیح بکار بستن دانائی، درس= 78;ی هر دانائی را نشان میدهد. و فایده دانست= 06; درست هردانائی، کشف دانائی ه= 575;ی درست تازه ای میباشد. وبدن= 576;ال آن مسؤلیّت بیشترانسان دانا . پرسش پایان وجود وهستی مانند آغاز پیدایش هستی معنی ند= 575;رد، چون وجود هست= 740; با وجود خداو= 606;د همیشه بوده است. و خدا وهستی نیز پایانی ندار= 06;د. اگر هستی را طبیعت بدانیم، بقو= 04; پیامبر بزما= 06;ه و دَهر بد نگوئید، که خود همان خداوند است. ه&#= 1587;تی از نظر انسان از لحاظ ماده &#= 1592;اهری و ملموس آبژکتیو و شک= 604; های محدود در اَشکال تراکمات ماد= 40; میباشد. هرگو= 606;ه تغییر شکل و صورتهای ظاهری، معنی پیدایش و زوا= 604; ونیستی را نمیدهد. وهرد= 608; نیزموهوم وانتزاع وبازی ذهن انسان میباش= 06;د. لذا ناچاریم این درک هستی را تنها هستی نوع بشری، وحتی هستی خا= 589; هرفرد انسان= 40; بدانیم. اما هستی حقیقی و مطلق حقیقت، = 578;نها نزد خداوند م= 591;لق است. که مطلق آینده هستی ر= 575; از هم اکنون میداند. چون خداوند وهست= 40; یکی هستند . چه هستی مادی ناسوتی ویا هستی های حقیقی تر ملک= 608;تهای الهی . و انسان اکنون و تا أبد نمیتوان= 83; مطلق حقیقت هستی را بدان= 583;. تنها ظاهر مادی و شکل موقّت هستی ر= 575; درک میکند که در شکل های هندسی ومحدو= 83; بحدودی بوده باشد. اگر فرض کنیم همه اشی= 575;ء محسوس ما از جنس کریستال چون شیشه باشند، هرگونه تغییرات اشی= 75;ء، چه رسد به آغاز و پایان آنها را درجهان کریستالی شفّاف آنگاه دیده انسان نمیشود. که ذه&#= 1606; انسان نمیتواند در= 05; امور شفاّف کند بدون مبد= 571; و حدود . <o:p></o:p></span></em></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>آنچه ک= ;ه خداوند (مطلق هستی) را چکون&#= 1607; میشناسد، پس هر أمر مربوط بهستی با چه مقام تکاملی ذهن هر انسان بشری، وحتی افراد انواع فوق بشری آینده که انتزاع ذهنی وتصوّر میکنند یکسا= 06; نیست. پس تمام وقایع برای اذهان همان حقایق ازآگا= 07;ی خداوند نمیباشد. وجو= 583; ازجنبه های نادیده برای ذهن انسان درجهان اروا= 81; بالاتر ومراتب الهی برای انسان فهم وتصوّر آ= 606; میسّر نیست. م&#= 1711;ر ذهن انسان از نوع ذهنی اله= 740; شده در سلوک گ&#= 1585;دد. پس هستی شناس= 740; درستی برای انسان میسّر نیست. حتی برا&#= 1740; ذهن انسانها= 40; فوق بشری آینده ک= 607; نزدیکتر بدر= 05; نسبتا حقیقی ترخواهند بو= 83;. هستی ناسوتی کنونی بشری م= 575; تنها ظاهر را بذهن ما از طریق حواس ما نشان میدهد، که خودنسبتا = 608; همیشه ناتوا= 06; وضعیف هستند. &#= 1608; بذهن انسان فرصت میدهد انتزاع وجود= 40; را بنماید که همان عقیده ا= 608; میگردد. درحا= 604;یکه گذشته ای ماسوتی قبل أتمی و قبل بشری برای انسان تنها د= 585; شناخت و فرضیّاتی علمی میباشد. &#= 1576;خصوص در مورئ تحوّلات ماد= 07; و أتم که مبدأ حرکت أزلی هر یک از ما میباشد. لذا درک چگونگی ه= 587;تی وواقعیّت آن= 48; همان قدرت انتراع ذهن انسان است، ک= 607; در احساس خارجی نیرومند تر د= 585; امکان انتزا= 93; واقعی تر میباشد. تازه &#= 1607;ر انسانی بنحو= 40; و درجه ای از احساس ونوع ا= 606;تزاع و فهم جزئیّا= 578; خارجی دارد، = 608; از لحاظ توصی= 601; وبرداشت درس= 78; ونادرست با ه= 605; متفاوت هستن= 83;. از لحاظ دانستن درست میتوان گفت، کوچکترین خط= 75; در برداشت وفهم و احساس امور خارجی، بکلّی نظریّ= 07; عمومی انسان در بار= 607; هستی و امور هستی را مَخدوش ونادرست میک= 06;د. تمام شرایط أزلی و شرایط کنونی ویا شرایط ضروری آینده های برتر، باید شرایط کاملا درستی برحسب مبدأ ومقصد مطلق والهی باشد، که برداشتها وانتزاعات ذهنی نیز درس= 578; باشند. تا ذهن هستی امروز و درآینده را بدرستی نشان بدهد. بخصوی اکنون که هست= 740; آینده سرنوش= 78; همگان میباش= 83;. غیر از جهان ماسوت کنونی ماده و ناسوت کنونی محسوس ما، نباید وجود هستیها= 40; حقیقی تر و مهم تر ملکوت= 740; و روحی و الهی را فراموش کر= 583;. و اکتفا برداشت کنون= 40; ما از هستی مادّی نمود. ک&#= 1607; نادیده گرفت= 06; هستی های برت= 585; ملکوتی و اله= 740; از هم اکنون ا&#= 1581;وال خود انسان و در آینده فوق بشری و الهی تردر فکر کرد= 606; بمعنی این اس= 578; که هستی کنون= 740; را نفهمیده ایم، و بازیچ= 607; ذهن خود و نشخوار داده های دیگران امثال خود که غیر الهی هستند میباشیم . و از طرف دیگر تفاوت فهم وبرداشت وانتزاع ذهن= 40; هر انسانی بی= 705; نحوی است. پس انتزاع امور گذشته و احوا= 604; کنونی، چه رس= 583; بآینده در ان= 578;ظار ما، کاملا باهم فرق میک= 606;د. و تنها بودن در راستای مقصد حقیقت الهی و مستقی= 605; درست است. و بقیه بذهن و خواست خود انحراف و کارماهای آی= 06;ده حیوانی و بدت= 585; را برای پس از &= #1605;رگ خود فراهم میکنند. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>آینده ما نیز خود بی &= #1606;هایت طبقات ودرجا= 78; و حقّانیّت میباشد، که ت= 575; أبد و رسیدن ب&#= 1601;رض محال بعقا مطلق خداوند الله أهورمز= 83;ا در خطرانحرا= 01; وسقوط کارمائی عقل ومقام نوعی انسان در کارماهای تک= 85;ار گذشته ها در نسخ ومسخ میباشد. مگر اینکه امروز = 605;ا همّتی و دقّت= 740; کافی در دید درست هستی ما= 583;ی، بخصوص در دید سطح هستی ژنتیک روحی خود و عوالم ملکوت و مرات= 576; شهود تجلّیا= 78; الهی بنمائیم، که تضمین آینده = 606;یکوئی برای خود کرد= 607; باشیم. و تنها راه این ضمان= 578; و بیمه شدن در سلوک الهی است،وبا هدا= 40;ت هریک از مرات= 576; تجلّیات اله= 40; در ولایتهای = 587;لوکی ششگانه نوع بشری میباشد. &#= 1670;ون طبقات عقلی انسان ولایت مربوطه را در هر تولد بشری آنها را مینمایند. اگ= 585; چنین دقّت سلوکی و شهود= 740; نباشد بطور قطع هرگونه برداشتی از درک هستی و زندگی کنونی که هستی شخصی ما است، برای زمان بعدی باطل و نادرس= 578; خواهد بود. پس آنگاه ناچار بتجدید ذ ات و&#= 1580;ودی خود را از نو بنمائیم. گوئ= 740; باز از صفر شروع کنیم ورنجهای زندگی های مر= 576;وطه تحمّل نمائی= 05;. مگر اینکه اساس درست جهان بینی را اکنون با گرفتن هدف و مقصد مطلق الهی درسلوک = 608;با کمک خداوند و پیرکامل بمع= 85;فی خداوند برای طالبان لقای = 575;لهی داشته باشیم . &= #1705;اری که سالکان میکنند آنگا= 07; گوئی هزاران ومیلیونها سال را صرفه ج&#= 1608;ئی عُمر و سبقت زمانی از دیگران گرفت= 07; ایم. زیرا از کارماهای حق= 40;ر جهنّمی زندگ= 40; نوعی جهان جهنّمی در امان خواه= 740;م بود. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>دیده ش= ;هودی ورؤیائی ملکوت وعوال= 05; الهی وشهودی دلیل درستی ر= 575;ه ما برای زندگ= 740; های آینده میباشد. حتی آنچه درست و نادرست در خواب، ویا در تفکرات نتیج= 07; برداشت از گفته های الهی و اولیا= 740; خود، دلیل در= 587;تی کوشش انسان ب= 585;ای حقیقت جوئی و عدم اکتفا بو= 575;قع شناسی که تقرّب جویان بخدا دارند. ا&#= 1606;سان که بهر شکلی ت&#= 1589;وّر هستی بنماید= 48; عملا بکمک مدبّران اله= 40; روح و ذهن وحتی تن انسان میباش= 83;. زیرا انسان أصل واقعی او همان ژنتیک ر= 608;حی در کنترل روح الهی مدبّر و فرشته قرین و= 607;مزاد میباشد. و آغلب کارهای تن و ذهن بدون داشتن هدف گیری الهی وسلوکی، بازیچه عقده های روانی و بد آموزی و کشش های حیوانیّت نهفته انسان= 48; وسقود کارما= 74;ی مقام الهی ونوعی کنونی او میباشد. با تن بشری که اخ&#= 1604;اق وعقل و احوال حیوانی ووحش= 40; و نادرست دار= 606;د، که شفای روان کاوان پزشک ق= 575;بل قیاس در شفا بخشی اولیا روح شناسان الهی ومربّی= 75;ن الهی بمعرفی = 582;داوند نمیباشد. و بدون سلوک الهی گوئی درسرازشیبی لیز و چشبان افتاده ایم. ک&#= 1607; جز توبه سلوک= 740; و تغییر سمت ح&#= 1585;کت روحی وزندگی خود بسوی مقص= 583; الهی نداریم. &#= 1705;ه جبران هر قهقرا میباش= 83;. اگرعشق وصبر وصداقت و اراده آهنین = 576;رای سلوک با پیر الهی بمعرفی = 582;داوند داشته باشیم= 48; آنگاه با مرگ بشری خود متناسب درجه پاکی یا آلودگی روان خویش از گناه و عُقده ها تولدی در نوع فوق بشری با هزاران براب= 85; عقل ویا بالع= 705;س تولد دریک گل= 617;ه حیوانی با هز= 575;ران برابر عذاب ه= 575;ی زنگی بشری خواهد بود. تن&#= 1607;ا درک هستی و حقیقت برتر ا= 586; واقعیّت های هستی، وتنها = 583;ر راه ومقصد خداوند بودن= 48; برهبری پیر الهی میتوان که حدّ أکثر شرایط لازم برایرسیدن بدرجات حقیق= 40; و شهودی و شناخت درست ت= 585; هستی نائل گر= 583;ید. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>دیگر م= ;خلوقات غیر سالک و کامل الهی قد= 585; مقام نوعی بش= 585;ی خود را نمیدانند، ک= 07; در أصل فرشتگان = 608; تجلّیات اله= 40; مراتب پائین = 578;ر تجلّیات اله= 40; ولایتهای ششگانه نوع بشری هستند، باید بکوشند که به شناخت پیر ره رفته الهی بمعرفی = 582;داوند برسند، که گذ= 588;ته وحال وحتی آینده بهتر خود و رسیدن بصفات الهی د= 585; الگوی کمال ر= 576;ّ النوع ، تا بق&#= 1740;ه عُمر کوتاه ب= 575;قی مانده خود را تلف نکنند. که به هستی حقیق= 740; تر درعقل وذه= 606; نوع فوق بشری و حتی ولایت سلوکی هفتم مهدی موعود، آغازگر نوع ف= 608;ق بشری برسند. و الاّ هر دیدی &#= 1575;ز هستی اکنون غیر سالکان وحتی دانشمندان مادی، جز سطح کودکانه برا= 40; فهم درک وگفته ها= 740; انسان کامل ب= 608;یژه اولیای رسید= 07; بشهود ششم نور قائم و هفتم عرش رحمان نمیباشد. این= 575;ن حتی برای درک هستی وعدم هستی فهمی یک= 587;ان دارند. و نباید هرگز ا= 586; درستی فهم و درک هستی بگویند. گرچه &#= 1578;نها قدرت درک وجو= 583; مناسب زندگی = 606;وع بشری خود را دارند و تا زن&#= 1583;ه باشند، تا در جاله ای نیفتند. آنگا= 607; درعدم سلوک ا= 604;هی هرچه که در طول زمانهای دراز تولدات = 662;یشین از کمالات ان= 583;وخته اند که شایست= 607; تولد نوع بشر= 740; شدند همه را از دست میدهن= 583;. وهرچه ساخته بودند ویران کرده اند. ولی سالکان الهی دنباله تکام= 04; گذشته های نوعی خودرا دنبال میکنن= 83;. و موجودیّت نوعی بالاتر= 40; با کسب تجلّی= 575;ت الهی پیدا می= 705;نند. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>هستی و= ; طبیعت قبل از آغاز ب&#= 1606;حوی بوده است. چه قبل از بیگ بنگ که در گوهر اولیّه هستی فشرده بوده، و حتی قبل از گوهر بودن آن چه بوده، که تنه= 575; خداوند خالق = 608; دانای أزل تا أبد میداند قبل از آغاز چه بوده است. ب&= #1607;تر است جز مفهوم آغار نمودن الهی هستی، ا= 586; شبنم روحی جد= 575; شده از اقیانوس بیکران روح الأرواح ونو= 85; الأنوار اله= 40; پیشنهادی برای آغاز نشود، که باط= 604; بوده و منحرف کننده از مراحل بعدی تحقیق امور دبگر برای ذه= 606; ما است . بدین ترتیب آغاز الهی معنی پا= 740;ان الهی هستی نی= 586; هست. که هستی هر طوری که بخواهد بشود= 48; بروی هم بریز= 583; و یا پراکنده &#= 1588;ود، و یا بازگشت بأصل ذرّات بنیادی تحت أثیری گردد، که از جهان نا&#= 1587;وت محسوس ما وار= 583; جهان غیر محسوس ملکوت شود. چه رسد ببی نهایت مراتب جبروت= 76;ی تا خداوند الله در لاهو= 578; و یا خداوند ه&#= 1608; در هاهوت عمّاء بازگردد، بالأخره بنح= 08;ی همچنان موجو= 83; بوده است و این بی پایان= 740; هستی است. مگر &= #1582;ودخواهانه فکر کنیم که ا&#= 1586; دید خودمان چیزی را هست یا نیست بدانیم. که نمی تواند اساس درست برای هستی شن= 575;سی دیگر امور گر= 583;د . <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>حتی بر= ;ای زندگی عادی بشری و حتی در &= #1586;ندگی حیوانی و گیاهی که تنه= 575; زنده بوده با= 588;ند، یا لذّت ببرن= 583; و یا بفرض تکامل طبیعی یا تکامل نیم= 607; ارادی سلوکی در نوع بشری باشد، و این گونه هستی شناسی محدود برحسب عقل ومنافع ما، کاملا کوکان= 07; و حتی جاهلان= 607; است . که گذشته های تکامل خو= 583; را سوخت لذّت &#= 1581;یات کنونی کنیم و محروم از بالفعل کردن کرامات بالقوِّه خو= 83;، که سخت مورد ن&#= 1740;از تولد نوعی به= 578;ر ودر بهشت نوع= 740; بعدی میباشد. &#= 1608; در نتیجه دوچار کارما= 07;ا و سقوط مقام الهی ژنتیک روحی خود شده ایم که باز تکرار گذشته ها را در آینده ها کنیم، تا باز &#= 1576;نوع بشری برسیم. و&#= 1570;نگاه باز خطای تکامل نکردن = 608; نادرست شناس= 40; هستی خود و جهان را نکنیم، که با &#= 1588;هود نور قائم تجلّی ششم رو= 581; القدس، الگو= 40; کمال میسّر الهی برای نو= 593; بشری برسیم. ک&#= 1607; شایسته تولد نوع فوق بشری گردیم،که خو= 83; آغاز هستی در سطح دیگری برای ما،و نی= 586; برحسب درک عق= 604; ما خواهد بود. <= o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>پس هست= ;ی را از دید خود شناسی لازمه = 588;ناختن هستی از دید آینده های برتر بشری تا &#= 1583;رک مطلق خداوند = 575;لله میباشد. و نتیجه میگیر= 40;م که باید درجه درست و حقیقی هستی بینی شخصی خود مان را پیدا کنیم= 548; که قدمی درست &#= 1576;سوی شناخت هستی ح= 602;یقی هستی، و یا سط&#= 1608;ح حقیقی تر هست= 740; تا خداوند ال= 604;ه، و پس از عبور از درک درجات بی نهایت هست= 740; در الگوی ارباب نوع فو= 602; بشری باشد. هس&#= 1578;ی از دید خداون= 583; گفتنی و مفهو= 605; کسی نمیتوان= 05;ذد باشد گوئی ولتاژ نیروم= 06;د نیروی برق باشد که ذات ئ &= #1711;یرنده عقلی ما را در &= #1607;مان لحظه نخست سوخته و دود ک&#= 1585;ده است و فهمی دس&#= 1578; نداده است. هس&#= 1578;ی از دید دیگرا= 606; نیز مفیذ ما نمیباشد مگر = 583;یگران برتری باشند = 608; بمعرفی خداو= 06;د چون پیر کامل زنده ره رفته &#= 1705;ه تجربه درست خود را بما من&#= 1578;قل کند که میدان= 740;م درجه ای تعال= 740; در درک هستی حقیقی تر از و&#= 1575;قعیّت پیدا کنیم . <o:p></o:p></sp= an></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>نظریّ= ات علمی مانند بیگ بنگ برای آغاز پیدایش هستی، اگر بفرض مفید فیزیک و علوم &#= 1583;یگری باشد، که حدّ أکثر مفید عق= 604; و زندگی نوع ب&#= 1588;ری است. و نمیتواند راهنمای ما برای تکامل روحی و درک عق&#= 1604;ی ما از هستی بنماید، تا آ= 740;نده در پیش خود را زودتر بدانیم، و اگ= 585; خطائی شده جب= 585;ان و تصحیح مداو= 605; ره روی زندگی &#= 1593;قلی خودمان را بنمائیم. که س&#= 1575;زنده زندگی بشری و مادی وجسمی م= 575; درسلامتی زندگی روان و &#= 1593;قلی ما باشد. که تن&= #1607;ا در سالکان الهی ادامه شفای روان مطرح است، ون= 607; حتی در زندگی معنوی مادی پ= 587; از شفای بیماری های ر= 608;انی روان پزشکان طبّی. ولو تنه&#= 1575; مفید ادامه ب= 607;تر زندگی بیمار باشد. در فیزیک آیا بی= 711; بنگ مرکز کهکشان راه شیری مورد نظ= 585; است یا کهکشا= 606; کلّ هستی که ملیاردها کهکشان کوچک چون سنگ ریزه آن بوده باشد. &= #1608; حتی این بیگ بنگ کهکشان أصلی و کلّی اولیّه، باز = 588;کل وضع قبلی خود را پیدا خواه= 583; کرد. که پراکن&#= 1583;ه های سنگ ونور و انرژی، عاقبت سرعت آ= 606;ها بصفر که رسید= 548; همان مسیر را &#= 1576;از میگردد. که زمینه پیدای= 88; مُجدد گوهر اولیه هستی و باز بیگ بنگ جدیدی بسازد. &#= 1740;عنی هستی آغاز ندارد که اگر بوده همان آغاز خداوند الله صادر نخستین خداوند هو بیرون از هست= 740; ها میباشئد. و&#= 1593;اقبت باید پرسید هدف از پیدای= 588; و بیگ بنگ ها چه بوده است. ک&= #1607; اگر هدفی نباشد پس تکامل بخش نخواهد بود بلکه ویرانی است. و هر موجود دون أت= 605; اگر روحی داشته باشد، که عاقبت همه از انواع بالاتر گیاه= 40; وحیوانی و بش= 585;ی و فوق بشری، بازگشت بخداوند را دارند. آنهم بشرط کمال مورد نظر اله= 740;. والاّ تکرار مکرر کارماه= 75; خواهد بود تا &#= 1576;کمال برسند و بخدا بازگردند. <span style=3D'display:none;mso-hide:all'>شفتگی بیشار<span style=3D'mso-spacerun:yes'>  </span>است ولی<span style=3D'mso-spacerun:yes'>  </span>اگر هدف<span style=3D'mso-spacerun:yes'>  </span>هستی جستن<span style=3D'mso-spacerun:yes'>  </span>تکامل ژنتیک<span style=3D'mso-spacerun:yes'>  </span>روحی باشد بخصثوص که هر رِع أتم و<span style=3D'mso-spacerun:yes'>  </span>ما<span style=3D'mso-spacerun:yes'>  </span>ذ</span><o:p></o:p></span></= h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>زمان را بطورکلّی باید یک ( انتزاع ذهنی) &#= 1608;تصوّر آزاد انسان دانست. که شای&#= 1583; در حیوانات تصوّر زمان نباشد. ویا در مراتب الهی زمان معنی ند= 575;شته باشد. زیرا زمان تنها در= 705; ذهنی انسان ا= 586; طول رنج زندگ= 740; نوعی است. که زمان در رنج و بلاها طولان= 40; تر و در مستی و = لذّت وخواب و رفاه کوتاه تر احساس میشود. &#= 1662;س بحث زمان پیدایش هستی = 608; زمان قبل از زمان پیدایش هستی، ما را جز بدایره دو= 585; خود گشتن نمیبرد. و حتی &= #1576;رای زمان آخر هست= 740; و زمان بعد از زمان آخر هست= 740; باز همان دوچار دایره غیر منطقی میباشد. که حتی برای پیدایش خداوند الله بوسیله خداوند هو، باید بعدا زمان و آغاز أزلیّت الله را فرض کرد. ون&= #1740;ز أزایّت بالاتر را بر= 575;ی خداوند هو جستجو کرد. و چون قبول وجو= 583; زمانی برای آغاز و پیدای= 588; الله وخداون= 83; هو یعنی باطل نمودن هرگون= 07; زندگی فکری و احتمالات ما = 608; حتی در عقل انواع فوق بشری خواهد ب= 608;د . زمان یک انتز&= #1575;ع ذهنی مانند مفهوم مکان است، و غیر از آن حتی( زمکان ) أنشتن نیز ذه= 606;ی است. و زندگی ذهنی کردن انسان کار هر دیوانه و حیوان و عقب افتاده های عقلی میباشد. &#= 1608; تنها سلوک الهی وزندگی روحی و تکامل الهی روان الهی خویش جستن وکسب تج= 604;ّیات شهودی میسّر نوع بشری نهایت دستور واجب الهی در شهود ششم قائ= 605; ربّ النوع بشری است. تا د&= #1585; نوع فوق بشری چه تجلّیات عظیم تر باشد= 548; که بفرض محال بنور الأنوا= 85; روح الأرواح = 608; در رسیدن به أ&#= 1576;دیّت مطلق برای رو= 581; موجودی است، = 608; أبدیت و مطلق نیز رسیدن ند= 575;رد . <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>عقل انسانی تحقّ= 02; هر کاری را با &= #1705;مک یک نیروی عقل= 740; قبلی برتر، و یک نیروی اجرائی بعدی= 48; و حتی یک نیروی سوّم برای داوری و ارزیابی اعمال صورت گ= 585;فته میباشد. که عقل قبلی آن داده کرامات بالفعل نوعی از خداوند اس= 578;. و نیروی اجرا= 574;ی آن هم اکنون بوسیله کرامات بالفعل نوعی بتحریک روحی مدبّران اله= 40; در هر روحی میباشد. و بالأخره نیروی ارزیابی نهائی، که بق= 589;د داوری و مراقبه و تصحیح اخطاء احتمالی باشد، باید ب= 575; کمک عقل و الهامات مدبّران اله= 40; باشد. والاّ ف&#= 1585;ض این همه اعما= 604; حیاتی و عقلی انسان از تود= 607; ای گوشت واستخوان، انسان عاقل ر= 575; قانع نمی کند. &= #1662;س هر نیروئی بر= 575;ی پیدایش قبلی = 608; انجام هر مرحله عملی آ= 606; ، با یک نیروی &= #1602;بلی است. که حتی نی&= #1585;وی موجود نیز بدون محرّک عقلی تر، بیشتر نابود = 705;ننده خود نیرو است. &= #1662;س نیروهای سازنده هستی چه رسد بخود انسان و افکا= 585; واحوال او بتحریک وهدایت نیرو= 40; بالاتر و اله= 740; تر وکامل تر است. که اگر بخواهیم آنه= 75; را بشناسیم، باید خود را با تکامل سلوکی و پاکسازی روا= 06; از عقده های حیوانی، قدر= 78; درک احتمالا= 78; شناخت نیروه= 75;ی الهی شویم. که باز آن نیروه= 575; نیروی برتری = 608; محرک اصلی تر= 740; دارند. که گوئ&#= 1740; وجود نیروها چون وجود خود انسان از دید &#= 1605;ا موجوداتی هستند، که آف= 585;یده مراتب بالات= 85; و در کنترل آنها میباشد. <o= :p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>در هر نظریّه علمی = 608; غیر علمی وجو= 583; یک یا چند أصل &= #1608;مبدأ و پَر نسیپل هستند، که ذه= 606; صاحب نظریّه= 48; آنرا مبدأ قطعی و بدون نیاز بهرگونه دلی= 04; و برهان مید اند. و الاّ دو&= #1670;ار سلسله پایان = 606;ا پذیر از مباد= 574; قبلی میباشی= 05;. که شرط منطقی است که در چنی&#= 1606; دایره بدون اول و آخر حرکت مداری نیفتیم. آغاز از خداوند الله است که بتوانیم بمراحل بعدی زندگی خود برسیم. و اگر هنوز نیاز بدلائل بیشت= 85; برای مبدأ کا= 585; هر نظریّه باشیم بهتر است تکامل ژنتیک روحی خود با سلوک الهی بدانیم. &#= 1608; با کمک الهامات لدنّی الهی بالاتر فوق بشری بهر درج= 607; استدلال برا= 40; قانع شدن برسیم. وبقول اسپینوزای فیلسوف و عارف، که گفت &#= 1576;نفع ما است فرض کن&#= 1740;م خداوندی هست= 48; که دست از درگیری های باطل ذهنی خو= 583; بکشیم، و بزن= 583;گی بشری خود برس= 740;م. که شاید زندگ= 740; فوق بشری را ن&#= 1740;ز با سلوک الهی فراهم کنیم . <o:p></o= :p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>در زندگی مرحله أتمی که شاید درست ترین را= 607; رسیدن بطبیع= 78; مادی هستی اس= 578; مبدأ پیدایش أتم ها و مواد قبل أتمی که أ&#= 1579;یری و قبل أثیری بی نهایت میگوئیم، و بفرض محال بمبدأ نخستی= 06; نطفه و شبنم وجود هر روح فردی جدا شده از در&#= 1740;ای روح الأرواح الله بدانیم انرژی و کوان= 578;وم و حرارت سازن= 583;ه تمام مراحل پیدایش هستی میباشد. از مراحل قبل أثیری تا أتم= 548; چه رسد بانوا= 593; بشری وفوق بشری، انرژی درحال سوزان= 83;ن است. و تنها در اندازه های محدود که جز عقل خداوند م= 591;لق، اندازه ها را &#= 1604;ازم نمیداند. که د&#= 1585; این آندازه ه= 575; پیدایش واحدهای تحت أثیری وأتمی = 608; حتی واحدهای انسانی وفوق = 575;نسانی را بوجود میآورد، که ب= 578;وانند حیات نوعی و زندگی داشته = 576;اشند. شاید بهدف خالق خود برسند. که برا&#= 1740; نوع بشری رسیدن بنوع فوق بشری است. &= #1608; در أتم رسیدن بأتم سنگین تر، با عدد أت&#= 1605;ی ووزن أتمی بیشتر گردد، که صفات جدید فیزیکی و شیمیائی تاز= 07; ای پیدا کند. و مولکولها و ژ= 606; ها و مراتب اورگانیک تا = 575;نواع گیاهی و حیوانی و بشر= 740; و فوق بشری آینده را بسا= 586;د. پس کنترل اندازه حرار= 78; ها مهم است، که بدون اندا= 586;ه های خاص الهی حرارت و انرژ= 740; سوزاننده و م= 578;لاشی کننده موجودات است. &#= 1705;ه نمیتوانند وجود نوعی بهتری برای خود بسازند. <o:p></o:= p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>تعداد ذرّات بنیاد= 40; که تراکم پید= 575; کنند نیروها= 40; قوی تری میسازند و عملا ذخیره ا= 606;رژی بیشتر خواهن= 83; داشت. پس کنترل حرارت در آغاز پیدایش ئوع د= 585; اداره حیات ی= 705; موجود تا وقت مرگ نوعی و حتی ساختمان ذاتی ژنتیک روحی موجودی چون انسان، ا= 586; ماده جهان ملکوتی و جبروتی و اله= 740; میباشد، خود = 606;یز گوئی توده ای &#= 1575;نرژی میباشد. که اگر از انداز= 607; لازم خود بیشتر گردد میسوزاند، واگر کمتر باشد آنگاه پایان نیروی حیاتی و الهی یک موجود میب= 575;شد. البته علم فیزیک واحسا= 87; عصبی انسان ا= 586; انرژی حرارت= 40; در سوختن و یا در دیدن نور آن، انرژی بسیار محدود = 608; باندازه میباشد. بطور= 740;که بقول عرفا بجای کاربرد حرارت و انرژ= 740; نور و احساس نور در سالکا= 606; دریافت کنند= 07; نور میباشد. که بد&#= 1608;ن نور در تاریک= 740; مطلق چیزی هم وجود ندارد. ک&#= 1607; گوئی امکان زندگی در سرم= 575;ی مطلق محال اس= 578;. و حتی تجلّیا= 578; شهودی مراتب الهی در سالکان نیز همچنان بصور= 78; نور دیده میشود. گ&#= 1585;چه ذهن انسان حت= 740; نور را تنها در اشکال هند= 587;ی میتواند دریافت معنی = 608; حفظ حافظه نماید. که بصو&#= 1585;ت نور ستاره و ماه خورشید و حتی جرقّه نور، گوئی چو= 606; ستاره ای دور دست اظهار وجود یک چیز نادیده برای انسان میباش= 83;. و خداوند را ن&#= 1608;رالأنوار میتوان گفت، گوئی این نور موج انرژی باشد، یا هر نیروی حرارت= 40; قابل احساس که از ا&#= 1606;واع أصلی انوار ا= 604;هی نیز اطلاعی ن= 583;اریم. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>نیروی جاذبه بسرعت باور نکردنی از دو طرف هست&#= 1740; جا بجا میشود= 548;وعامل پیدایش شرای= 91; زندگی ووجود = 608; هستی جدید میشود. که مان&#= 1606;د کره خورشید ب= 575; ملیاردها سا= 04; هم چنان در حال سوختن وتولید نور برای محیط خودش میباشد= 48; و لحظه ای از یک نیروی مرکزی کهکشا= 06; خورشید را دو باره برای سا= 604;یانی پر هیجان میکند. همان طور که نیروی &#= 1581;یاتی انسان نیز با سلوک الهی و د&#= 1585;یافت نوری از تجلّیات الهی، سالک برای سالیان= 40; دیگر زندگی عقلی و روحی و بدنی مینماید. که غیر مستقیم د= 585; طول حیات ماد= 740; انسان نیز مؤثرّ است. ول&#= 1740; منظور زندگی جاودانگی نو= 93; بشری نیست، ک= 607; بنفع انسان نمی باشد. پس دوره پیری هست، تا زودت= 585; بسطح زندگی بهتر و بهشتی نوع فوق بشری خود برسد. که ب&= #1607;شتهای چهارگانه وچ= 07;ار گونه میگوئی= 05;. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>در فیزیک أتمی این أمر واضح &#= 1608;قطعی است که ذرّات بنیادی ومبد= 71; اوّلیه پیدایش أتم بصورت محتویات داخ= 04; هسته أتم، در جریانات و نظریّاتی نسبتا درست تراکم انرژی وکوانتوم درترکیب یک صدگانه مواد أثیری سازند= 07; هسته أتم میباشد، که گ= 608;ئی در نظریّه عر= 601;انی پیدایش واحدهای زند= 07; دارای ژنتیک روحی ،و هر موجود تحت أثیری در تراکم خود داخل ترکیبا= 78; داخلی هسته أتم، گوئی تولّد در نوع بالاتری پید= 75; میکنند. که چو&#= 1606; محتویات هست= 07; بیش أندازه مشخّصِ از کوانتوم ذخی= 85;ه خود کنند، که باید از ارقا= 605; بالاتر از ترلیون باشند، آنگا= 07; هر دانه أثیر= 740; هسته أتم کوانتوم، خو= 83; را آنهم در تم&#= 1575;م سطح واحدهای أثیری هسته أتم، آنگاه انقلالی در داخل هسته أت= 605; صورت میگیرد= 48; که یک الکترون جدیدی بیک مد= 575;ر با کم بود الکترون پرت= 75;ب میشود. و گاهی &= #1606;یز در مداری توقّف الکتر= 08;ن پرتاب شده صورت نمی گیر= 583; و در فضا بسوی هسته دیگری م= 740;رود. و ضمنا مقدار= 740; انرژی و گاهی &#= 1576;صورت نور برای آزمایش انسا= 06; انرژی آزاد شده در فضا میرود. که &= #1576;یک هسته أتم دیگ= 585;ی برخورد کند. خ&#= 1608;رشید و کهکشان این &#= 1705;وانتوم های حرارتی و انرژی را بصو= 585;ت نور و امواجی دیگر باطراف میفرستد، که بسییار أندک= 40; از آن را چشم انسان احساس آن را میکند، و بقیه انوار با فرکانس ها= 740; غیر قابل احساس انسان هستند، که شاید در حیوانات و یا در انواع فوق بشری قسمت دیگر وبیشتر= 40; از این امواج نوری را احسا= 587; کند. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>آنچه ما در این مبح&#= 1579; مطرح میکنیم= 48; این است که بسیاری ذرّا= 78; بنیادی تحت أثیری که در هسته داخل أت= 605; گفته ایم، گوئی هستی أت= 605; ها بیکدیگر تبدیل و حتی برخی از آنها &#= 1576;أصل قبلی خود باز &#= 1605;یگردد. یعنی کنترل طبیعت و خداوند از ذرِّات تنها = 583;ر ترکیب نمودن = 608; سنگین تر شدن نیست. که گاهی &= #1576;صورت تحلیل و بازگشت بوضع قبلی میباشد. &#= 1608; لذا مطالب علمی درباره أصل بقاء ماد= 607; مطرح میشود، که قسمتهای ب= 575;زگشته بأصل ملکوتی ماده، عملا موضوع قابل توجّه میباش= 83;. و ذرّات اشعّ= 607; گاما در تجزی= 607; أتم که بسوی م&#= 1585;کز کهکشان میرو= 83; و وارد حفره س&#= 1740;اه کهکشان میشو= 83;. گوئی وارد جهان ملکوتی قبل از ناسوت میشود. که مبا&#= 1583;لات ماده بین جها= 606; ملکوت با هر یک از جهانها= 740; جبروتی بالاتر تا خداوند هنوز قابل درک انس= 575;ن نمیباشد. ولذ= 575; انواع محرّک رسیده از مرک= 586; کهکشان بامث= 75;ل کرات خورشید= 40; دائم درحال انتقال وتول= 83; نور وتولد ماده، عامل جاودانگی هیجانات انفجارهای امثال خورشی= 83; میشود. که گوئی هر لحظه ملیونهای انفجارهای بمب أتمی داخ= 604; خورشید میشود، و انرژی بیرون میدهد که باط= 585;اف میفرستد. و مقدار بسیار ناچیز این ذر= 617;ات و انرژی کوان= 578;وم بکره زمین و موجودات آن میرسد. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>نظریّ= اتی هست که درستی آن نامشخّص است، که در درجات حرارت های معینی در کنار فشار و ع&#= 1608;امل طبیعی ناشناخته دیگر، پیدای= 88; ترکیبات أثیری داخل هسته أتم عام= 604; سنگین تر شدن أتم از هیدرو= 688;ن ببالاتر، که چندین مدار الکترونی دو= 85; أتم های سنگی= 606; مانند یورانیوم و امثال آن میشود، که خا= 589;یّت سستی حفظ الکترونها د= 85; آنها وجود دارد. و بصورت اشعّه رادیو أکتیو از هست= 607; أتم سنگین جد= 575; شده، گوئی یک &#= 1576;ار دیگر أتم بسو= 740; سبک شدن و رسیدن بأصل هیدروژنی با= 86; میگردد. ولی درهر تغییر در ترکیب داخل هسته أتم صفا= 578; جدیدی فیزیک= 40; و شیمیائی پیدا میشود. ک&#= 1607; قبلا نبوده است. پس ترکیبات مول= 05;ولی متفاوت و صفا= 578; دیگری پیدا میشوند، که م= 606;جر بپیدایش ژنه= 75; و اورگانها و تک سلّولها ت= 575; یاخته ها و انواع گیاهی وحیوانی تا ن= 608;ع بشری و فوق بش&#= 1585;ی آینده میشود . &= #1570;نگاه قوانین فیزیکی معمولی شامل = 570;نها میگردد. مانن= 583; جاذبه و الکترومغناŸ= 1;یس که مورد شناخ= 578; انسان هستند. &#= 1705;ه خود یک مرحله کوتاهی را از تراکمات بیش= 78;ر در آینده ها ن&#= 1588;ان میدهد. که تما&#= 1605; نظام جامعه های متفاوت و عقل وادراکا= 78; متفاوت آنها را نیز در اجتماع و ترا= 705;م میشناسیم. و هنوز از اجتم= 575;ع ارواح فردی تکامل یافته برای تولدات = 601;وق بشری را نمیت= 608;انیم بدانیم. که سر&#= 1575;سر در اطلاع وعل= 605; پیشین الهی میباشد، که ف= 585;مان کن فیکون أزل &#= 1578;ا أبد بدنبال تحقیق این شد= 606; ها وتکامل و صیرورت ها میباشد. و اینک ما در درنوع بشری ب= 575; تربیت الهی و سلوکی وکسب اولوهیّت روان الهی شد= 607; خود میپردازیم ت= 75; مجموعههای ناشناخته جامعه ها و افراد نوع فو= 602; بشری را در خود آوریم. گو&#= 1574;ی انسان حیوان= 40; که فرشته شده الهی گردیده= 48; و خدا میداند ادامه کوشش آنها در ولای= 578; مهدوی نوع فو= 602; بشری، آغاز ا= 586; 55 قرن دیگر بچه احوال وعقل ه= 575; و درجات کسب این همانی ال= 608;هیّت نسبی میرسند. &#= 1705;ه اکنون در نوع &#= 1576;شری اگر سرگرم صفات حیوانی = 608; نشخوار تن وذ= 607;ن و عادات و دانش های خود بشویم، هزاران سال ا= 586; مسیر پیش روا= 606; بشری که بنوع &#= 1601;وق بشری رسیدند عقب میمانیم. &#= 1705;ه پس از کارماه= 575; و تکرار گذشت= 607; ها در آینده ها اجرای فرمان کن فیک= 608;ن الهی را میکنیم، که ب= 575;ید بکنیم و خواه= 740;م کرد. ولو بقیم&#= 1578; رنج زندگی ها= 740; حیوانی تا نو= 593; بشری را تکرا= 585; خواهیم نمود. <o= :p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:justify;direction:rtl;unicode-bidi:embed'= ><span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'><span style=3D'mso-spacerun:yes'> </span>بررسی تغییرات حرارت و چگال= 740; و سنگینی و مس&#= 1571;له انبساط هستی مادی طبیعت بخصوص مسأله = 575;نبساط ذهنی و نوعی انسان، و انبساط روحی = 608; الوهیّت کاملان الهی که مورد نظر دائم ما میبا= 588;د، برای آینده واگذار میکنیم. که هر نوعی یک سطح ع&#= 1602;لی و شناخت مادیّات دار= 83;. ولی بهتر است بسفارش اولی= 75;ی الهی وتذکّرات الهی از خطرا= 578; سرنوشتی هری= 05; از ما، که بدر&#= 1580;ه کمال مقدمات= 40; رسیده با سلو= 705; الهی مورد بح= 579; دائم ما مشغو= 604; باشیم، که از کاروان سرعت = 740;افتگان فرشتگان اله= 40; و کاملان ولایتهای شش= 11;انه عقب نمانیم . آ&= #1606;چه اینگ موضوع بحث درک هستی شخصی و درک هستیهای فوق = 576;شری و هستی های الهی مینمائیم، این است که تم&#= 1575;م این تغییرات تکاملی در ما= 583;ه أتم و در ذهن انواع تا انس= 575;نها، و درعقل و سطوح بهتر آینده دانائ= 40; نیامده های الهی، تنها د= 585; کنترل مراتب = 576;رتر و هدایت مرات= 576; الهی میباشد. &#= 1705;ه یکایک ارواح حتی بقول محم= 583; زنبور عسل وح= 740; الهی دارد چگونه خانه خ= 608;د را منظّم بسازد. چه رسد به انسان که چ&#= 1711;ونه زندگی بشری خود را بنمای= 583;، و یا جبران خطاهای خود ر= 575; در سلوک الهی بنماید . که ام&= #1740;دوارم خواننده گرا= 05;ی عمق حقایق علمی وماده مانع این نشو= 583; که تنها تماش= 575;چی باشیم و تعجّ= 576; کنیم و یا حتی تأیید نمائی= 05;. که باید احسا= 587; مسؤلیّت درک حقایق و احتم= 575;لات را بنمائیم . ز&= #1740;را همان گونه که &#= 1705;نترل برتران روحی = 608; الهی هست، همان طور نیز حساب رسی و داوری الهی و احتمال پادا= 88; بهشتی مراتب روحی ویا بالعکس مجازات کارمائی مراتب مدبّر حیوانی و حتی &#= 1711;یاهی سقوط مقام و حیات نوعی نمائیم. که پشیمانی سود= 40; نخواهد داشت. که در پی&= #1585;ی همه پشیمانی دردناک را دارند. چه رسد در وقت حیوانیّت و د= 740;دن دیگر انسانه= 75; که با احساس ندا= 605;ت و درد پشیمان= 740; نیز بوده باش= 583;. تا خداوند چگونه هر یک ا&#= 1586; ما را هدایت کند، که با همگاری و عشق ورزی خود ما نیز انجام دا= 583;ه سرکشی نکنیم که سقوط سرازیری غیر قابل کنترل قهقرائی شدن = 576;دنبال هست. <o:p></o:p></span></h1> <h1 dir=3DRTL style=3D'text-align:right;direction:rtl;unicode-bidi:embed'><= span lang=3DFA style=3D'font-family:"Times New Roman","serif";mso-ascii-font-fam= ily: Cambria;mso-hansi-font-family:Cambria;mso-bidi-language:FA;font-weight:norm= al'>( بیورتون 10/ 23 /2012) <o:p></o:p>= </span></h1> <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'><br clear=3Dall style=3D'mso-special-charact= er:line-break; page-break-before:always'> </span> <p class=3DMsoNormal><span lang=3DAR-SA dir=3DRTL><o:p> </o:p></span><= /p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;tab-stops:right = 718.5pt; direction:rtl;unicode-bidi:embed'><b><span lang=3DAR-SA style=3D'font-size:= 14.0pt; mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span></span>= </b><a name=3DM259><b><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:= FA'>M259</span></b></a><b><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span= ></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;tab-stops:right = 718.5pt; direction:rtl;unicode-bidi:embed'><b><span lang=3DFA style=3D'font-size:14.= 0pt; mso-bidi-language:FA'>تمدّن دی= 606; ورزی است ونه شهر نشینی، ت= 605;دّن شهری و مادی مخالف تکامل روح میباشد. <o:p></o:= p></span></b></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span dir=3DL= TR></span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span><span style=3D'mso-spacerun:yes'> </span><span dir=3DRTL>تمž= 3;ّن و مدنیّت از ل&#= 1601;ظ مدینه و شهر وولایت وسیت= 40; زن شیپی نیست= 548; که در شهرها ت&#= 1605;دّن وزندگی رفاه= 40; هست. ولی در دهات ومناطق خلوت از انسانها زند= 11;ی ابتدائی و ساده وجود دارد. و لفظ تمدّن مشتق ا= 586; لفظ مدینه جا= 740; دین ورزی میب= 575;شد. و دین لفظی در أصل عربی نیس= 578;، که تمام اقوا= 605; تاریخی نیز ا= 586; لفظ دین استفاده میک= 85;دند. وواژه ای عرفانی بین المللی میبا= 88;د ،که در شش ولا&#= 1740;ت سلوکی پیامب= 85;ان اولی العزم، = 705;یومرث آدم ومیترای = 606;وح و بودا و زرردشت تا مس= 740;ح ومحمد همه یک &#= 1583;ین و آئین داشته اند که آنرا سلوک الهی می= 711;وئیم. یعنی تخلیه روان حیوانی نوع بشری خود از صفات منفی و نامطلوب زندگی نوع بهتر و نیز تحلیه و حلاو= 578; و زیبا کردن صفات و اخلاق وعادات و عقا= 740;د در سالکان، ک= 607; از پیر ره رفت&#= 1607; الهی خود میآ= 605;وزند. صفاتی در حیو= 575;نیّت نوع بشری نیس= 578;، چون حرص و طمع و سرقت وتجاو= 586; و دروغ و دیگر صفات لشکریا= 06; شرّ و شرارت، تا درشرط کاف= 740; از پاکسازی روان تجلیه ه= 575;ی هفتگانه اله= 40; منتظر نوع بشری بتر= 578;یب در رؤیای سالگان از خداوند و آین= 583;ه نیامده خود انسان میرسد. &#= 1705;ه گوئی ساختما= 06; ذاتی عقل ومغ= 586; و روان سالک د&#= 1711;رگون شده، شبیه صفات نوع فوق &#= 1576;شری آینده میشود. &#= 1705;ه در جهان 55 قرن د= ;یگر پیدا میشوند. &#= 1607;مان گونه که نوع ب&#= 1588;ری 300 هزار سال قبل و فصول آخر نو&#= 1593; بشری عاقل شد= 607; هشت هزارسال = 662;یش آغاز گردید. ک&#= 1607; نتیجه تکامل انواع حیوان= 40; قبلی میمون و انسانهای می= 05;ون نما بوده است و بتدریج پید= 575; شده اند. پس مدنیّت اخلا= 02; جدید انسان م= 602;دّس شده است، که ب&#= 1575; روش سلوکی ال= 607;ی وعبادات، یا همان آباد کردن روان ان= 587;ان در دین ورزی است. که چیزی شبیه عشق ورز= 740; و فداکاری و ازخود گذشتگ= 40; میباشد. لذا د&#= 1740;ن ورزی و مدنیّ= 578; همان تکامل روح و روان است. که بالأخره علم= 75;ی مادی پذیرفت= 06;د که چیزی بنام ناخودآگاه د= 85; وجود درونی ا= 606;سان هست. که جان وح&= #1740;ات منظور همین روح است. وما در نوشته های &#= 1582;ود (ژنتیک روحی) م&= #1740;گوئیم. زیرا روح چون نظام دیجیتا= 04;ی هر کامپیوتر است . که نوعی اصلاح وتغیی= 85; میپذیرد. و هر تغییر واصلا= 81; قابل تثبیت و سایبرنیتیک شدن میباشد. ک&#= 1607; ضمنا با توحّ= 588; و لذّت جوئی و قهقرای اخلا= 02;ی، صفات نیکو عق= 576; روی و فسق وپسک روی دار= 606;د، که چون بدرجه تثبیت نرسید= 48; ماهیّت ذات انسان شایست= 11;ی تولد وزندگی در انواع حیو= 575;نی و حتی گیاهی مجدد میگردد. &#= 1705;ه دوباره بطور فطری و طبیعی گئشته های زندگی نوعی ر= 575; تکرار نماید= 48; که بنوع بشری &#= 1608; همین دین ورز= 740; و سلوک الهی را بنماید، ک= 607; شایسته تولد در نوع بهتر از نوع بشری گردد. چون نوع &= #1576;شری خود هزار فصل نوعی و درجات متفاوت از کمال عقلی و روحی دارد. که &= #1583;ر نهایت بمرات= 76; شهودی تجلّی= 75;ت الهی و مدبّران اله= 40; خود میرسد، و (&= #1575;ین همانی) صفات و عقل والوهیّ= 78; و کرامات مراتب الهی شهودی خود را &#= 1662;یدا میکند. که در ن&= #1608;ع بشری هفت درج= 607; از این تجلّی= 575;ت، هر یک صدها بر&#= 1575;بر نیکوتر و شای= 587;ته تر از فبلی هستند. درعقل و احوال و افکار ورفتا= 85; و اخلاق انسا= 606; کامل و دارای تجلّیات اله= 40; دیده میشود</span></sp= an><span dir=3DLTR></span><span style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>ولی زندگ®= 0; شهری و اجتماع انس= 575;نها، و چشم و هم چشم&= #1740; یکدیگر در رفاه و دارائ= 740; و قدرتهای بد= 606;ی واجتماعی انسان بیشتر از صقات منفی و نیمه حیوان= 740; نوع بشری خود استفاده میک= 06;د. که در واقع گوئی انسانه= 75; از یکدیکر می جنگند و بر یک&#= 1583;یگر تسلّط و تحکّ= 605; پیدا میکنند. &#= 1583;ارائی و امکانات یک= 583;یگر را بنفع خود م&#= 1740;ربایند. و بدین ترتیب بجای بالفعل کردن کرامات = 576;القوّه و نعمتهای ال= 607;ی نوع بشری، آنها را پاکسازی نکرده و بالعکس تقوی= 78; و ریشه دار می&#= 1606;مایند. که صفات حیوا= 606;ات پیشین أزلی انسان پیدا و &#= 1579;ابت زنده و از نو م&= #1740;گردند. که پس از مرگ ب&= #1588;ری روح آنها آن چ&#= 1606;ان صور تهای نوع= 740; حیوانی را خو= 575;هند داشت، زیرا ر= 608;ح انسان أصل وج= 608;د و ماهیّت ذات= 740; او است که هرگز مرگ ندا= 585;د. و مدام روح در &= #1740;ک نطفه انسانی = 583;یگر قرار میگیرن= 83;. و تخم و نطفه موجود زنده نوع دیگری را &#= 1605;یسازد. در حالیکه سالکان ولای= 78;های سلوکی و کاملان الهی مربوطه، پس ا= 586; مرگ نوعی ،ژن= 578;یک روحی آنان کش= 588; طبیعی بسوی جفت نیکوی ال= 607;ی شده خود میبا= 588;د. و نطفه انسان بهتری در فصل &#= 1606;وعی، یا حتی در نوع &= #1601;وق بشری را میسا= 586;د. زیرا شاهدان شهود ششم نور قائم، هفت هز= 575;ر سال پس از مرگ در بهشت سوم انتظار عرشی خود میباشد. ک&#= 1607; آنگاه والدی= 06; مناسب روح فو= 602; بشری در جهان &#= 1662;یدا شوند. که یک رو&= #1581; کامل شده منت= 592;ر تولد برتر بع= 583;ی و بتدبیر مراتب الهی ت= 606; و ذهن و روان و حتی بُعد چهارم روح ال= 607;ی خود را خواهد داشت. که افرا&#= 1583; نوع فوق بشری 55= قرن دیگر ببعد ، هزاران براب= 85; عقل نوع بشری و کرامات بال= 601;عل و بالقوّه بش= 585;ی را خواهند داشت. که باز بای تولد فرشته گونه د= 585; نوع بالاتر ا= 586; نوع فوق بشری و با شهود هفت&#= 1605; نور ربّ النو= 593; رحمان، علاو= 07; بر شهودهای قبل= 40; چون شهود قائ= 605; ششم ، و با نوع بشری شایسته = 578;ولد باز نوع بالاتر میشو= 83;. که بی نهایت ا&#= 1740;ن انواع فوق بش= 585;ی تا رسیدن بدی= 583;ار و لقای الهی خداوند الله أهورمزدا در = 662;یش هستند. که هر ی&= #1705; از تجلّیات شهودی آنها، سمبول و مدرک &#= 1578;وفیق یک روح میباش= 583;. سرنوشتی که خداوند بفرمان کن فی= 705;ون برای تمام اف= 585;اد موجودات هست= 40; خواسته، که حتی روح هر موجود أتمی و ما دون أتمی، چه رسد باروا= 581; موجودات گیا= 07;ی و حیوانی و بش&#= 1585;ی، همگی باید با= 586;گشت بخداوند را نمایند. ولی بازگشتی با داشتن شرایط کامل لقای ال= 607;ی و شایستگی مع= 585;اج روح در عوالم &#= 1575;لهی بالاتر از ملکوت و بی نهایت جبروت= 07;ا، تا رسیدن بفر= 590; محال در أبدی= 617;ت مطلق بلاهوت مکان لا مکان خداوند ( الله أهو) میباشد. گ&= #1585;چه آنگاه هنوز بخداوند( هو) ب&= #1740;رون از هستی ها در هاهوت و بقول پیامبر در عمّاء نرسید= 07; اند. که رسیدن بلاهوت تنها = 662;س از حصول مطلق عدمیّت برای = 740;ک روح فردی میب= 575;شد. زیرا هر درجه وجودی، خود جنبه ای منفی و ضعف از صفات الهی میباشد. &#= 1705;ه خداوند الله = 608; خداوند هو در مطلق پاکی از &#= 1589;فاات منفی و توحّش های موجودات = 605;یباشد</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>بدین ترت®= 0;ب انسان غیر سالک تن و ذهن پُرعقده و روان آلوده خودرا بگناه = 608; عادات زشت حی= 608;انی در زندگی شهر= 740; و رفاهی و رقص &= #1608; شادی، عملا کرامات بالقوّه خود را بالفعل نم= 740;کند. وآنچه از کرامات بالفعل تولدات موفق انواع پیشین = 608; فصول نوع بشر= 740; قبلی داشته آ= 606;ها را مصرف لذّت و شهوت و شهرت و هوسهای جاهلانه و حت= 740; وحشیانه خود = 605;ینماید. ولذّت نسبی برحسب عقل خودش میبرد. گ&#= 1608;ئی طفل در بازی سُرسُره و سراشیبی میخ= 06;دد، غافل از اینک= 607; برای بازگشت بحال عادی ونقطه بالای قبلی نیاز بتلاش سخت و گ&#= 1575;هی غیر ممکن میب= 575;شد. پس تمدّن شهر= 740; پرورش تن و ذهن و روان می&#= 1705;ند،و تمدّن سلوکی در مدنیّت دی= 606; ورزی و مدینه فاضله ای پرورش الهی کرده وتازه بتازه مقام الهی درژنتی= 05; روحی مییابد. &#= 1705;ه با هفت درجه تعالی خود هر بار در یک تولد فصل نوع &#= 1576;شری بهتر وبالات= 85; از تجلّیات الهی میرسد. ک&#= 1607; هرشش ولایت س= 604;وکی شهود برتر ووضع تکاملا= 78; مراحل پیشین خودرا نیزتو= 87;عه و تکمیل میکن= 583;. که گوئی عقل خودرا عاقل ت= 585; مینماید. زیر= 575; هر شهودی اله= 740; سمبول یک ربّ الفصل نوع بش= 585;ی میباشد. که شه&#= 1608;د ششم قائم سمبول ربّ النوع عظیم بشری وشهود هفتم آینده (نورربّ أعلا= 740; رحمان) است. که نوع بشری بال= 575;ی عرش رحمان نم= 740;رود. ربّ رجمان رب= 617; النوع فوق بش= 585;ی است و بی نهای&#= 1578; مراتب ارباب نوع فوق بشری و تجلّیات شه= 608;دی بالاتر در انتظار تمام موجودات هست= 40; میباشند. که همگی عاقب= 578; باید بدان برسند. گرچه در مخالفت و مقاومت انسا= 06; کارماهای زن= 83;گی های حقیر حیو= 575;نی را دارد. و درنسخ ومسخ آنچه از کرامات بالقوّه بنو= 93; بشری برایش مانده باشد، بمراتب شهود= 40; حیوانی مناس= 76; آنها میرسند تا بنوع بشری مجدد برسند، که باید برسن= 583;. زیرا این ژنت= 740;ک روحی موجودا= 78; ماهیّت ذاتی الهی دارد. و تن و ذهن وروان نوعی عملا خود از مراتبی موجودات أتم= 40; ومولکولی هستند، که هر &#= 1740;ک روحی دارد و تلاش برای تعالی نوعی خود میکند. گر&#= 1670;ه موقتا هر موجودی کامل شده نوعی، تن خود را از تراکم موجود= 75;ت حقیرتر أتمی = 608; مولکولی و ژن= 578;یکی میسازد، که م= 608;قتا در خدمت روحی زندگی دارد. گ&#= 1608;ئی موجودات دیگ= 85; نردبانی برا= 40; تعالی یک روح پیشرفته تر است که خود را &= #1576;درجه بالاتری از م= 602;امات الاهی و الوه= 740;ّت و کمال برسان= 583;</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>انسانها = 5;ینک در عصر علم و تکنولوجی بشکل بی سابق= 607; ای از قدرتها= 740; مادی برای رفاه و لذّت و سوء استفاده از امکانات فطری و داده های الهی درکرامات بالفعل خود م= 740;نماید. و بجای تکامل و تحقّق کرامات بالقوّه آنه= 75; را مصرف سوخت بالفعل کرده است. ودر وقت م&= #1585;گ طبیعی نوع خو= 583; آنقدر کراما= 78; بالفعل لازم برای تجدید زندگی نوع بش= 585;ی برای روح خود نمانده باشد= 48; در یک مسخ ومسخ حیوانی بجهان بازگش= 78; خواهند کرد. ز&#= 1740;را تولد نوعی در جهان چون بهش= 578;ی الهی است، اگ= 585; روحی در نوع بهتری متولد شود. زیرا عقل &= #1608;کرامات بیشتر دارد. و &= #1740;ا در جهنّم جها= 606; متولد میشود= 48; که در صورت انواع حیوان= 40; و گیاهی کراما= 78; وعقل و امکانات کمت= 85; از نوع بشری خواهد داشت. ک&#= 1607; ما در دیگر حی&#= 1608;انات بچشم می بینی= 605;. حیوانات وحت= 40; انسان در جهنّم جهان ب= 575; سختی ورنج بتدریج تجرب= 07; زندگی مییابد. که در واقع کرامات بالفعل نوعی بهتر برای خو= 583; آماده کند. تا &= #1662;س از هزاران وح= 578;ی میلیونها سا= 04; آینده روحی قهقرائی شده شایسته تولد در فصول اولی= 617;ه نوع بشری بجهان متولد گردد، که شای= 583; آنگاه با سلو= 705; الهی و شهود ششم قائم، الگوی کمال م= 740;سّر برای نوع بشر= 740; باشد. و در تولد هفت هزا= 585; سال بعد در نو&#= 1593; فوق بشری، تا عاقبت در أبد= 740;ّت و بی نهایت تجلّیات شهو= 83;ی و صفات و عقل و اخلاق ارباب نوع بالاتر، شایسته دیدا= 85; نور الأنوار الله ربّ الأرباب آهورمزدا، و = 585;وح الأرواح نورالأنوار گردد. آنگاه پایان فرضی نهایت کمال م= 740;سّر برای نوع بشر= 740; و هر موجودی م&#= 1740;باشد حتی اگر اکنو= 606; موجودی أتمی باشد</span><span dir=3DLTR></span><span dir=3DLTR><= /span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>ملاحظه م®= 0;گردد که هرچه امکا= 606;ات مادی و تکنولوجی وعلم از اسرا= 585; طبیعت برای حفظ سلامت و کسب طول عمر ب&#= 1740;شتر پیدا کنیم، اگر که نخواه= 740;م بسوی خدا درکسب کمالا= 78; روحی پیش برویم، پ= 587; بارها بقهقراهای نسخ ومسخ کارمائی میر= 08;یم. و لذا تمدّن مادی عکس تمدّن روحان= 40; وسلوکی و بضر= 585; انسان در بُر= 583; دورتر پس از مرگ بشری میب= 575;شد. خداوند بوسی= 04;ه پیامبران و کاملان الهی ولایتهای سلوکی زنده ک= 607; دوره های سلو= 705;ی ولایتهای سلوکی ششگان= 07; خود را پایان داده اند، پس از مرگ قبل از مرگ برای شهو= 583; آخر خود، تول= 583; دوباره یافت= 07; ، زنده شده و از خواب مرگ ارادی بیدار گشته که تولد دوم الهی و مقدّس خود را مییابد. و با کمک مدبّران فرشته الهی، الهامات لدن= 17;ی در دل و عقل خو&= #1583; وحی و الهام الهی دارند. ک&#= 1607; چگونه بهتر زندگی مقدّس خود وهدایت سلوکی چند سا= 604;ک احتمالی خود نمایند. آنگا= 607; مدام سفارش ا= 740;ن کاملان تا زن= 583;ه هستند، بعنوان پیر کامل طریقت ولایت خود چن= 583; سالک خویش تو= 589;یه به خویشتن دا= 585;ی برای عدم انجام اعمال گناه و رفتارهای نا= 05;طلوب الهی مینمای= 06;د. و ضمنا بطور ارادی با تحل= 740;ه باخلاق الهی= 48; باعمال نیکو= 05;اری دیگران بپردازند. که &#= 1604;شکریانی از صفات خیر در مقابل لشک= 585;یان صفات شرارت وجود دارند. پ&#= 1587; گوئی تمدّن مادی مخالف تمدّن سلوکی = 608; تکامل روح می= 576;اشد. گرچه همچنان = 576;رای کاملان الهی = 608; سالکان امکا= 06; تعلیم فنون و هنرها از تکنولوجی و صفات مادی نی= 586; میتوانند، برای تسهیل حرکت تکاملی = 582;ود و سالکان خوی= 588; استفاده نما= 40;ند. که غیر سالکا= 606; ازوسائل تسر= 40;ع گناه و فساد و&#= 1575;نحراف عقلی وروانی خود بیشتر استفاده میک= 06;ند</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>و ما اینک در این مقاله مانند دیگر گفتارهای خو= 83; استدلال علم= 40; و مادی وحتی تکنیکی استفاده کرد= 07; برای خوانند= 07; گرامی درحکم اولاد خودم، نگران سرنوش= 78; کارمائی آنه= 75; میباشم. ودر حدود قدرت عق= 604;ی و نیروی بیان و گفتار و تجربه أدبیّ= 75;ت زندگی ناچیز= 40; که دارم، سعی می= 705;نم خواننده را جذب جهان سلو= 705; الهی و مراتب انگیزه های الهی، و برحس= 576; تجربه سلوکی = 582;ود بنمایم. که خود دنباله راه الهی را با کمک و تدبی&#= 1585; مدبّران و او= 604;یای الهی کامل زنذه، که خداوند بطالبان سلو= 05; الهی معرفی دوباره مینم= 75;ید. که باید از دشمنان اولی= 75;ی الهی معرفی شده خداوند دور شده، چه رسد که بآخون= 583;های فاسد روان مدّعی خدا شناسی و دین شناسی تقلید نماید. زیرا آ&#= 1582;وندهای همه مذاهب قش= 585;ی و ادیان غیر سلوکی، که دی= 711;ران را تنها برای خر سواری خود &#= 1605;یخواهند، و مال وناموس و حقوق بشری و حقّ آزادی رس= 740;دن آنان بخدا را= 548; زیر پای خود لگد مال میکن= 606;د. که تصوّر بزر= 711;ی و ریاست بر دی&#= 1711;ران دارند</span><span dir=3DLTR></span><span dir= =3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>اما چرا د= 85; عصر پیشرفته = 578;کنولوجی، ما انسانها بدور از راه تکامل روح و تقرّب صفاتی بخداوند میب= 75;شیم. که هر انسانی بایک یا چند عامل دوری از &#= 1582;داوند دوچار میباش= 83;، که خواننده گرامی میتوا= 06;د آنها را فهرس= 578; وار بشناسد. ت&#= 1575; اگر هریک از آنها دامن اورا آلوده کرده بشناسد. &#= 1588;اید اراده (به زیس&#= 1578;ی و به دینی) سلوکی با هدا= 740;تهای الهامی خداوند و تجر= 576;ه مربّیان اله= 40; و پیر کامل، براحتی بتوا= 06;د آن آلودگی روانی خود را بشناسد و برطرف کند. که &= #1575;گر عاشق و صادق و بالغ و جِدّی باشد، گوئی ه= 585; شبی میتواند ره صد ساله دی&#= 1711;ران غیر جدّی را ط&#= 1740;ّ تکاملی روح خود کند. که گا&= #1607;ی با نگاهی شهو= 583;ی سطح برتر موجودیّت ال= 07;ی خود را خواهد &#= 1583;یده و سپاس گذار خداوند گردد= 48; تا همچنان بسرعت پیشرف= 78; های الهی خود را اضافه کند</s= pan><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>سر دسته مخالفین راه خدا مادّیون وطبیعیّون و دهریّون و دن= 740;ا پرستان و سر سپردگان هوس ها و عُقده ها&#= 1740; خود هستند. که با ظاهر أندک= 740; تحصیل علمی ک= 607; عملا تکنیکی است ومفید کس= 576; مال و رفاه زندگی میباش= 83;، خود را عالم و عاقل ومنطقی دارای قدرت ش= 606;اخت خیر وشرّ از ی&#= 1705;دیگر میدانند و را= 740;ج دیگران نیز م= 740;کنند. زیرا ایمان ب= 582;دا یک طرز فکری ا&#= 1587;ت که با اصول منطق وعلم وتمدّن مادی تطبیق نمیکن= 83;. البته علوم ک= 607; در سطح نوع بشری مفید زندگی رفاهی هستند، خود درجاتی از سطوح دارند. ک&#= 1607; افکاری در روان و ذهن و اخلاق وعادا= 78; صاحب هر علم حرفه ای پیدا میگردد. ولی چ&#= 1608;ن علوم خود متناسب قدرت عقلی و ژنتیک روحی درهر کس= 740;، نتیجه تولدا= 78; پیشین بشری آنان اس= 578;، که هر یک سطح انکار حقیقت وتأثیر علوم در عالمان آن فرق میکند. بر&#= 1582;ی را مغرور چون &#= 1605;علمان دانشگاهی یا مقامات اجتماعی ودولتی مینم= 75;ید، وبرخی را بسو= 740; شناخت علّت ن= 740;از انسانهای دی= 11;ر با علم خود می&#= 1606;ماید. پس دلسوری وانسان دوست= 40; پیدا میکنند. &#= 1605;انند فرشتگان تنه= 75; بفکررفع بیم= 75;ریها و درد و آلام د&= #1740;گران هستند. گرچه مُزد بیشتر ه= 605; نداشته باشن= 83;. که اگر بفکر پول و مزد باشند، با دی= 711;رغیر عالمان فرقی = 606;دارند. وعلم آنان وس= 740;له سرکوبی دیگر= 75;ن میباشد. و انسانها نیز همه در یک سطح عقل و مقام و درجه الوهیّ= 78; نوع بشری نیس= 578;ند، پس نمیدانند سطوح بهتر و با نیّت پاک تر کسب علم و ت&= #1705;نیک میتوانند بی= 75;بند، که بیشترمفی= 83; کمک دیگران باشن= 83;. و انسان سالک الهی با پاکسازی روا= 06; خود از معایب و صفات حیوانی نوع بشری و لشکریان صفا= 78; شرّ و فساد، بتوجیه پیر ک= 575;مل ره رفته سطح قدرت ژنتیک روحی خود را بالا برده وب= 575; کسب تجلّیات الهی نیز اله= 575;مات الهی بهتر ون= 740;ز امکان تحصیل علوم و کسب امکانات تکن= 40;کی بیشتر پیدا م= 740;کنند، و زندگی ساده ولی پُر رفاه برای خود ودی= 711;ران پیرو خویش فراهم نماین= 83;. و تولدات متوالی نوعی در جهان برای &#= 1740;ک روح کسب همین تجربیّات عل= 05;ی وتکنیکی برا= 40; فراهم کردن لوازم تکامل ذهن وروان و ژنتیک روحی م= 740;باشد. که برای حرکت بسوی خدا و کمال نیاز بق= 583;رتهای بیشتر از کرا= 605;ات بالفعل و تحق= 617;ق یافته کراما= 78; بالقوّه میب= 75;شد. طبیعی است که انسانهای بی= 87;واد بیشتر دور از حقیقت راه ال= 607;ی هستند. و زودتر فریب آخوندهای مذهبی ویا تب= 604;یغات چی های مذهبی و تجاری میشو= 606;د، که روز بروز راه بازگشت بعدی را بر خود می بندند. &= #1608;لی تحصیل علم ال= 607;ی و عرفان که همان تجربیّ= 75;ت عقلی و قلمی کاملان الهی طول زمانها م= 740;باشد، با کمک هدایت= 607;ای اولیای الهی زنده برای تث= 576;یت منطقی و ایما= 606; در دیگران، ا= 586; لزوم صفات ال= 607;ی خواه نا خواه دانسته وندانسته بط= 08;ر طبیعی بلایا= 40; زندگی جهان بسوی کمال ال= 607;ی پیش رفته اند</s= pan><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>مشکل باوž= 5; دادن تکامل روحی د= 585; انسانهای ضع= 40;ف در عقل و یا جاهل در حدّ أقل دانستنی ها و اصول عقل&#= 1740;، که همیشه مدّ &#= 1606;ظر انسان بوده ب= 575;شد، بخاطر این اس= 578; که باید خدا را بطور علمی ومادی بآنها نشان داد، که خدائی هست. در حالیکه خداوند وجود = 575;نسانی و مادی ندارد. &= #1576;لکه وجود مطلق کمال را دارد= 548; و درک مطلق کمال وحتی سطوح کمال بی= 588;تر، نیاز بقدرت عقلی مطلق در انسان میباش= 83;. و سالکان قبل &#= 1575;ز دیدن خدا بصورت (عین ال&#= 1740;قینی) وجودش را (علم الیقینی) باو= 585; دارند. چون بتجلّیات ال= 07;ی وعوالم شهود= 40; و صفات و اخلاق و الها= 605;ات الهی تازه ای &#= 1585;سیدند، آنگاه برحسب درجه پیشرفت = 593;قلی خود خدا را دی&#= 1583;ه اند. و تجلُیا&#= 1578; الهی سطوح سمبولیک مفهوم عقل بش= 585;ی از خداوند می= 576;اشد،ولی ذات خداوند ب= 602;ول پیامبران نو= 85; الأنوار میب= 75;شد. پس تجلّیات الهی شاهدان شهودها نیز تجلّیات نورانی میبا= 88;ند. که در نظامها= 740; معقول تر برا= 740; انسان دارای قدرت برداشت عقلی بیشتر م= 740;باشد. چه این نور شهودی بصورت ستاره وماه وخورشید و کهکشان باشد= 48; یا حتی بصورت انسانهای نو= 85;انی در صورت رؤیا= 574;ی، و در بیانات و عقل واخلاق و رفتار، که در اولیای الهی = 583;یده میشود. که هر ی&= #1705; از شاهدان انوار الهی ب= 585;حسب سطح تعالی تجلّی شهوئی = 582;ود، برای دیگران (تجسّم صفاتی) الهی برای سالکان و باورکنندگا = 6; علم الیقینی = 605;یگویند. و چون اوهام و تصوّرات انسانهای جاهل وکودک د= 585; عقل، بصورت د= 740;دن مادی نیست. ول&#= 1740; دیده وهمی و ذ&#= 1607;نی آنان هست. پس ش&= #1607;ود سالک الهی را از گونه اوها= 605; خود میداند. و کسانی که ریا= 587;ت طلبی و تحکّم &#= 1576;ر دیگران را با &#= 1592;اهرعلم ونمایش هنره= 75;ی خود، عقاید خ= 608;یش را بر انسانه= 575;ی ساده تحمیل م= 740;کنند. که آخوندهای مذهبی با نما= 740;ش روحانیّت کاذب و تقدّس ریاکارانه و تسبیح و سجّاده خود انسانهای ساده لوح را ب&#= 1587;هولت فریب داده ان= 583;. درحالیکه بقول پیامبر آخوند ابلیس در لباس</span><span dir=3DLTR></span><s= pan dir=3DLTR></span> <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span lang=3D= FA dir=3DRTL style=3D'font-size:14.0pt;mso-bidi-language:FA'>وتلب= ;یس کاذب ظاهر خو= 583; میباشد. درحا= 604;یکه لبریز از فسا= 583; و گناه میباش= 583;. و روزبروز گناه کاری بی= 588;تر میکند، که سراشیبی کارماهای ژن= 78;یک روحی آنان بسرعت سقوط م= 740;نماید. که بقول پیام= 576;ر پس از مرگ بشر&#= 1740;، مسخ میمون و خ&#= 1608;ک بهترین بخت و &#= 1570;ینده آنان برای تولد مجدد بجهان میباش= 83;. که حیوانات ا= 705;نون در حال ادامه زندگی نوعی خ= 608;د هستند، که چو= 606; عاقبت بنوع بشری بجهان متولد گردند که سلوک الهی با عقل و اراده نماین= 83;. وتنها انسان= 07;ای سالک شاهد قائم، در عصر انسانهای نو= 93; فوق بشری فرشته گونه متولد شوند، تا در ولایت هفتم مهدوی نوع فو= 602; بشری هفت هزا= 585; سال بعد، ادامه سلوک ب= 575; عقلهای نیرو= 05;ند تر بدهند، که بنور ربّ أعل= 575;ی رحمان و عرش ربّ برتر از رحمان نیز برسند</span><span dir=3DLTR></span><span style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR></span>. <o= :p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>زندگی نوŸ= 3; بشری برای تأمین حدأقل شرایط = 604;ازم امکان حیات و &#= 1586;نده بودن در تن خود و اولاد خود میباشد. و تأمین حدّ أکثر نیازمن= 83;ی برای تکامل ژنتیک روحی ا= 587;ت. که با پاکساز= 740; روان در تخلی= 607; وتحلیه و تجل= 740;ه های هفتگانه = 605;یتواند بسطح عقل و درجه الوهیّ= 78; ربّ النوع نو= 585; قائم و تا نزد&#= 1740;ک سطح ربّ النو= 593; فوق بشری رحمان در شهو= 583; هفتم عرشی خو= 583; گردد. برخی را &= #1576;اید تذکّر داد که دارای قدرت تکامل روحی والهی میباش= 06;د، ولی غافل مانده که بای= 583; بیدار گردند. &#= 1608;لی انسان عاقل م= 740;توانند از خود پرسش کند که آیا خود در شرایط &#= 1593;قلی واحوالی کنو= 06;ی آیا میتواند از جمله کسان= 740; باشد که بمرا= 578;ب الهی نزدیکت= 85; شوند. آنگاه با عقل الهی و الهامات تاز= 07; و انگیزه های باورنکردنی = 05;ه در روان و دل بوی الهام می= 585;سد، بسرعت بیشتر= 40; برای شناخت قدرت خودش آگاه میگردد. &#= 1705;ه سلوک الهی بکنند و چگون= 607; دستورات سلو= 05;ی و عملی پیر کامل الهی زنده خود را ا&#= 1606;جام بدهند. زیرا اعمال عبادی تنها نیست، بلکه بقدرت عشق ورزی و اراده و باور= 740; انسان از آنچ= 607; بدنبال یافت= 06; آن میباشد. پس عاشق تر و جدّ&#= 1740; تر و صبور تر در تحمّل رنج کسب حقایق ال= 607;ی که اصطلاحا بلایای سلوک= 40; هستند، سریع= 78;ر بسطوح بالات= 85; الهی میرسند. &#= 1705;ه گاهی با هفت سال وحتی کمتر، دوره سلوک انسان منجر برسیدن بشهود نهائی = 605;یسّر خود میشود. و پ&= #1740;ر الهی اورا کم= 705; میکند. که پیر کامل تجسّم فرشته الهی زنده برای سالکان خود م= 740;باشد. که چه فرمان ی&#= 1586;دان چه فرمان شاه &#= 1575;لهی سالک است. و تنها برای با= 608;رکننداگان در پیمان سلو= 705;ی با اولیای ال= 607;ی هستند. ونه برای دیگران = 606;ا باور الوهیّ= 78; آنان. چون آنان خدا را باور ندارند ویا آنطور که هوسها وعقده های آنان تصوّر خدا را &#= 1605;ینمایند</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>برای انسان صاحب عقل سلیم و سالم روشن اس= 578; که هرچه علم کشفیّات جدی= 83;ی پیدا میکند، گوئی خداند وجود و معجزا= 578; خود را واضح تر بمخلوقات خود نشان مید= 607;د. گرچه این علو= 605; مادی باشند. و&#= 1605;طالعه ترکیب داخلی أتم که واقعا انسان عاقل ر= 575; بمرزهای عرش = 585;حمان جبروت دوم می= 585;ساند. و الاّ با سوء استفاده از ه= 585; درجه های علم= 740; أتمی و غیر أتمی، انسان را زودتر بمرزهای أهر= 40;من جهان و کارماهای نس= 82; ومسخ حقیر مجدد بج= 607;ان میبرد. زیرا سوء استفاده از هر سطح علم&#= 1740; راه پیشرفت سطوح عمیق تر را بر خود عالِم بسته است. و لذا مکتشفین سرگ= 85;م لذّت و برخورداری رفاهی واقتصادی اکتشافات خو= 83;، فرصت ادامه ت= 581;قیق ندارند. شاید کمتر کسانی مانند أدیسو= 06; کاشف نیروی برق، که تا آخرین لحظات عمر خود تحقی= 602; میکرد، ولی د= 740;گران استفاده ماد= 40; از صنعت برق ا&#= 1583;یسون استفاده میک= 85;دند، و خود فقیر در مرگ ترک تن بشری خود نمو= 583;</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>برای تکامل ژنتیک روحی خود، دو گروه اعمال م= 740;توان داشت. یکی انجام ندادن هر خطا و گناه &= #1608;فساد وجهالت، که ب= 575; خویشتن داری = 608; درویشی زندگ= 40; سالکان صادق = 605;یباشد. و دیگری اعما= 604; مثبت دستورا= 78; سلوکی، چه اعمال عبادی = 608; اجرای تمرین= 75;ت جسمی و ذهنی و روانی، که پی= 585; الهی گفته با= 588;د. خیرات ومبرّات بدی= 11;ران و خدمت در راه &= #1582;دا از اعمال مثب= 578;ی است، که سالک= 575;ن اگر نتوانند انجام دهند مسؤلیّتی ند= 75;رند، و الاّ در درجه آخر کمک بدیگران است. &#= 1705;ه سالک کمک بخو= 583;ش تا رسیدن بکم= 575;ل را واجب ترمی= 575;ند، و میخواهد خدمت جاهلان= 07; چون محبّت خاله خرسه نداشته باشد= 48; که گناه آن بی&#= 1588;تر از ثواب ان باشد</span><span dir=3DLTR></span><span dir=3DLTR><= /span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>در بیانا= 8; فلسفی عرفای گذشته آمده که اثبا= 578; صفات نیکو بر= 575;ی خداوند، عمل= 75; همان اثبات وجود همان صفات در خود انسان سالک م= 740;باشد. و نیز اثبات و نفی صفات از خ&#= 1583;اوند، که باز نفی آن &= #1589;فات از خود سالک م&#= 1740;باشد، که بتواند تشبّه بخداوند در ص= 601;ات کرده باشد. اگ&#= 1585; پیامبران سفارش علوم ر= 575; میکردند، منظور آنها علوم مادی نی= 587;ت بلکه علوم سل= 608;ک الهی میباشد. &#= 1608;یا کسب آگاهی شهودی تجلّی= 75;ت شعاعهای أنوار الهی ک= 607; تنها بقصد خدمت بدیگرا= 06; میباشد. و لذا بقول محمد دو علم وجود دارد، (علم الأدیان) یعن= 740; سلوک الهی و(علم الأبدان) یعن= 740; طب و امور مربوط بسلام= 78;ی تن وذهن انسا= 606;ها، که بتوانند بعدا بوظیفه = 575;لهی سلوک برسند</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>اعتقاد بوجود خدا بشرط سعی انسان برای ر= 587;یدن بلقای الهی و شهود تجلّیا= 78; او وکسب صفات &#= 1606;یکوی الهی است. و الاّ تقریبا تمام انسانه= 75;ی غیر سالک و غی&#= 1585; مؤمن وجود خد= 575; را تأیید میک= 606;ند، ولی خواسته خ= 583;ا را در نظر ندا&#= 1585;ند. که تنها خواس= 578;ه خداوند در از= 575;ی همه امکانات = 607;ستی در اختیار انسان، سلوک الهی در تخلی= 607; وتحلیه تا رس= 740;دن بتجلیه مرات= 76; الهی، و رسیدن بحدّ کفایت از نظر داوری الهی د= 585; پاکسازی روا= 06; در سالک است. که منجر بدرجات هفتگانه شهو= 83;ی میباشد. و دنباله شهودها را در &#= 1578;ولدات فصول بشری به= 578;ر آینده، و یا در نوع فوق بش&#= 1585;ی آینده، و پس از هفت هزار سال (معاد ) و عودت بجهان خواهد داشت. ز&#= 1740;را عقیده داشتن = 576;معنی قبول مسؤلیّ= 78; بیشتر و جدید &#= 1576;رای انسان است، ک= 607; گفته خدائی هست و بدون درک مسؤلیّت خود در برابر خداوند که آف= 585;ینش ها را برای ما فراهم کرده ا= 585;زش تکاملی گردد. &#= 1705;ه بهانه خوبی ب= 585;ای قهقراهای کارمائی میب= 75;شد. مانند وقتی ک= 607; کسی تصوّر کن= 583; که در هرکاری &#= 1606;یازی بخدا ندارد. ع&#= 1602;ل وامکانات دارد، که میت= 608;اند تشخیص صلاح خود بدهد. درح&#= 1575;لیکه عقل وامکانا= 78; او امانتی الهی هستند، و مشروط باستفاده در= 87;ت سلوکی میباش= 83;. انسان در هر زمان و سطح تک&#= 1575;ملی هنوز طفل برا= 740; سطوح تکامل بالاتر میبا= 88;د</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>پس عالِم = 76;ی عمل و بدون نی&#= 1617;ت خیر، یعنی تکامل روح و خدا جوئی خود بدون اثبات حُسن نیّت خو= 583; درعمل سلوک و صبوری مشکلا= 78; و بلایای سلو= 705;ی است. که وسیله تمرین انسان = 576;رای اثبات صدق فک= 585; ونیّت و پیما= 606; وسوگند او می= 576;اشد. کسی که علم را برای کسب مال بیشتر میخوا= 07;د، هرگز قصد اثبات تکامل = 585;وحی خود ندارد. مگ&#= 1585; در حدود تعلی= 605; یک هنر، که بت&#= 1608;اند پول بیشتری درآورد. یکی ا&#= 1586; عِلل خدا جوئ= 740; انسان از زما= 606; های عصر حجر تا کنون ترس از مجازات خداوند فرستنده بلا= 40;ای طبیعی است. که &= #1591;رفداران وجود خداوند چه پیامبران = 608; چه آخوندهای کاذب در روحا= 606;یّت، مبالغه در تو= 589;یف مجازات جهنّ= 05;ی ارواح میکنن= 83;. پس انسان در ضعف تن وذهن و در شُرُف، مر= 711; بیاد خدا و تر&#= 1587; از مجازات خد= 575; می افتد. زیرا خوش میداند چ= 607; گناهانی کرد= 07; است. دروغ گوئی و ستمکاری داشته و انسا= 606; صادق با خود و &= #1580;امعه و هستی نبوده &#= 1575;ست. ولی انسان سالک وکامل ت= 575; دوره پیری از نیروی تن وذه= 606; نیرومند برخوردار اس= 78;. بخصوص که سرگرمی ها و أنگیزه های زندگی بشری ن= 740;رومند هستند. مال دوستی و شهوت ودیگر علایق = 575;نسان بشری دارند. پ&#= 1587; کمتر بفکر خد= 575; و تحقیق و تفکّر دربار= 07; خداوند میاف= 78;د. ولی در پیری انگیزه ها ضع= 740;ف و برطرف شده اند. پس رنجها&#= 1740; زندگی قابل احساس شده، د= 585; حالیکه قبلا بخاطر رسیدن بآرزوها تحمّل رنج ها را میکرده اس= 578;. اطقال بزرگ شده، و همسرا= 606; پیر و زشت گرد&#= 1740;ده اند. و تن نیز در تمام قسمتهای آن درد مند و از کار افتاده ا= 606;د. پس فکر مرگ و مجازات و ترس &#= 1582;دا کاملا مؤثّر = 605;یشود. پس خدا جوئی ی&#= 1705; تاکتیک و فری= 576; کاری انسان أهریمنی است= 48; که بخواهد خد= 575; فریب بدهد، و اورا فراموش کار گذشته ها= 740; زشت او میدان= 583;. لذا عملا هیچ &#= 1711;ونه امیدی برای ا= 606;سان غیر ساللک نی= 587;ت. حتی اگر همه ث&#= 1585;وت جهان را در راه خدا خرج ک&#= 1606;د. که آن ثروتها در أصل تعلّق &#= 1576;خداوند دارد</span><span dir=3DLTR></span><span dir=3DLTR><= /span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>اما سالک الهی بخصوص د= 585; جوانی که بخاطرعقل سا= 04;م خود بفکر این &#= 1607;مه معجزات ومسائل بغرن= 80; جهان میباشد. &#= 1608; عقیده بخدا سالکان معجز= 75;ت الهی را در هستی و حتی در &= #1608;جود تن و ذهن خود دارد کار خدا میداند، ونه = 705;ار طبیعت بی عقل که خوب وبد را &= #1576;یک چوب میراند. پ&#= 1587; در سلوک احتمالی و کم= 705; خداوند در معرّفی یک پی= 585; کامل ره رفته هر یک از ولای&#= 1578;های ششگانه سلوک= 40;، عملا بسیاری پرسشهای بغرنج را درع= 602;یده بخدا و مصلحت دانی أبدی خداوند میدا= 06;د. پس برای او حلّ شده میبا= 588;ند. بخصوص آنچه د= 585; فکر واحوال و حتی در درون ت&#= 1606; خود ملاحظه م= 740;کند، اداره آنها ر= 575; کار خداوند عاقل وتوانا = 605;یداند حتی اگر نام خ&#= 1583;ا بر او نگذارد. &= #1705;ه بقول پیامبر= 48; بزمانه و طبی= 593;ت و دهر بد نگوئ&#= 1740;د که خود همان خداوند است</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>انسان در دوره زندگی بحرانهای سخ= 78; اجتماعی را ملاحظه میکن= 83;، که دامن وجود &#= 1601;کری وتن انسان را بخود مشغول م= 740;کند. مانند جنگ و آتش سوزی و زلزله و بسیا= 585;ی حوادث طبیعت= 48; که گاهی هزاران را یک= 580;ا می کُشد. و آنکه زنده می= 605;اند تصوّر کمک وی= 688;ه خداوند بخود= 88; میداند که در این میان زند= 607; مانده ویا مع= 575;لجه شده و مشکل رف&#= 1593; گردیده است. ج&#= 1606;گهای جهانی و محلّ= 740; گرچه بحرانه= 75;ی قبل از جنک خود نیز جنگ س&#= 1585;د میباشد، هرک= 87; را بفکر چاره جوئی وضع خطرناک خودش = 605;یباشد. بمباران و حملات دشمن و کمبودهای غذائی دوره ج= 606;گ که عامل آشفت= 711;ی افکار انسان عائله مند، و بهم زدن آرام= 588; حیاتی قبلی ا= 608; میباشد. پس ان&#= 1587;ان آشفته فکر و ر&#= 1608;ان آماده ترس از &#= 1582;دا و پناه به او م&= #1740;باشد. ولی گاهی حوادث را نتی= 580;ه طبیعت بی عقل میداند، که خ= 588;ک و تَر را باهم میسوزاند. و لذا زمینه کش= 588; بخداوند را د= 585; او کم میکند. ت&= #1575; بجائی که بصو= 585;ت عقیده ثابت نبودن خدا و زندگیهای پس از مرگ میشود. &= #1608;لی سالک از روز نخست آرامش ه= 575;ی اضافی مییاب= 83;. و حتی حوادث جنگ را سرنوش= 578; خود و جامعه ب&#= 1588;ری میداند. پس عق&#= 1604; شرایط جنگ را &#= 1578;مرینی برای حفظ اعتقاد خود ب= 582;داوند و تحقيق سرنو= 588;تهای شخصی و جمعی م&#= 1740;داند. همان گونه که &#= 1588;رایط دوره سلوک سالکان در عزلت سلوکی و &#= 1578;نهائی پُر از مشکلا= 578; است. و خداوند مخصوص سالک و از روز نخست پ&#= 1740;مان او با پیر اله&#= 1740;، حوادثی بصور= 78; بلا و بتدریج برای سالک فراهم میکند. &#= 1705;ه اگر سالک بخو= 576;ی تحمّل کرد بل= 575;یای سخت تری مییا= 576;د. زیرا صبوری و تعقّل در صبو= 585;ی برای پاکساز= 40; روان بشری از &#= 1593;قده ها و عقیده ها ضروری میباش= 83; که در رفاه و ر&= #1575;حتی امکان پاکسا= 86;ی بصورت نصاتی= 81; عقلی بسیار ض= 593;یف میباشد که عق= 583;ه های روانی براحتی بر حک= 605;تهای عقلی انسان غ= 740;ر سالک و یا سال&#= 1705; کم کار و مقتصد با مقا= 589;د دنیوی غالب م= 740;گردد</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>کاملان و = 93;رفای الهی معتقدن= 83; که بلایای زن= 583;گی جهان جهنّمی چون جنگ و گرس&#= 1606;گی و بیماری و حو&#= 1575;دث دیگر ضمن سرنوشت انسا= 06; بخاطر تکامل طبیعی و پاکس= 575;زی روان حیوانی انسانهای غی= 85; سالم میباشد پس در &#= 1587;الک حوادث طبیعی کاملا أمری ع= 575;دی و طبیعی یعنی &#= 1605;عقول و الهی میباش= 583;. و اگر باید رفع مشکلات گ= 585;دد در درجه اول در دیگران رف= 593; بلایا مینما= 40;د تا از خودش یا &= #1581;دّ أقل همکاری و &#= 1601;داکاری برای چاره جو= 574;ی مشکلات دیگر= 75;ن مینماید. عبر= 578; گیری عقلی از &#= 1607;ر پیش آمدی یکی &#= 1575;ز کارهای مداو= 05; عقلی وفکری سالکان است ک= 607; علّت ونتیجه بلایا را برر= 587;ی میکند و بنفع &#= 1582;ود میداند پس عب= 585;ت گیری عمیق صو= 585;ت میگیرد و در غ&#= 1740;ر سالکان عبرت = 711;یری وجود ندارد و &#= 1670;ون مشکلی را حل م&#= 1740;کند یا رفع میگرد= 583; بکلی آنرا فر= 575;موش مینماید و در= 587; عبرتی از آن برای همیشه ب= 575; خود نگاه نمی= 583;ارد. پیشرفتهای ع= 04;می و تکنولوجی د= 585; درجه اول برا= 740; جنگ طرّاحان جنگ چول ساز م&#= 1740;باشد. که کشتار انفرادی بکشتار دسته جمعی میرسد پ= 587; شمشیر به بمب تبدیل میگرد= 83;، بخصوص اگر بم= 576; أتمی و بمبار= 575;ن های انفجاره= 75;ی خوشه ای بکار برود پس جنگ ط&#= 1604;بان بفکر خدا نیس= 578;ند و مردم آسب دی&#= 1583;ه فرصت تفکّر و &#= 1670;اره جوئی و عبرت گ&#= 1740;ری نمی باشند</span><span dir= =3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>حتی مخال = 1;ین وجود خداوند بطرفداران وجود خداوند وانمود میکن= 06;د که جنگ را خدا&#= 1608;ند باعث شده و حت&#= 1740; کار ادیبان ر= 575; تنها جنگ افروزی میدا= 06;ند زیرا همه مذا= 607;ب قشری ائدیان = 594;یر سلوکی در حقی= 602;ت مشرک ودشمن خدا هستند و مطیع آخونده= 75;ی قشری أهریمن= 40; میباشد. پس پی&#= 1585;وزی دین ومذهب خو= 583; را در جنگ مید&#= 1575;ند که کاثولیک ب= 575; تروتستانت ی= 75; سنّی و شیعه و حتی ه&= #1605;ه ادیان دیگر ق= 583;یم تر هر یک مجموعه ای مذ= 575;هب قشری منحرف ا= 586; خواست خداون= 83; در سلوک الهی می= 576;اشند وهمه باهم در &#= 1580;نگ و دشمنی تاری= 582;ی هستند در حال= 740;که سالکان ولای= 78;های الهی ششگانه = 607;میشه یکدیگر را تأ= 740;ید مینمایند و د= 608;ست دارند زیرا ه= 605;ان راه خودشان ر= 575; در دیگران می &#= 1576;ینند و هرکس کلاس خود تفاوت با &#= 1583;یگر کلاسها دارد. &#= 1582;داوند مسؤل عقده ها= 740; ستمکاری و تح= 705;ّم بر دیگران و غ&#= 1575;رت جهان و جهانی= 575;ن علّت عقده ها= 740; روانی رهبرا= 06; جهان وحتی مردم عادی می= 576;اشد پس جنگ و دعوا&#= 1740; افراد با تصوّر مرگ طب= 740;عی و الهی برای خ&#= 1608;دشان میباشد ولی ج= 606;گ طلبان پشت پر= 583;ه و مکان امنی نشسته ناظر ج= 576;هه ها هستند که م&#= 1576;ادا خود آسییبی ب= 576;ینند. شاید بتوان جنگ و بلایا را انتقام عادلانه خدا= 08;ند برای گناه کاران دانست ولی کسانی که بی گناه در جن&#= 1711; و بلایا میسو= 586;ند وسیله صبوری = 608; پکسازی روان = 570;نها است گرچه سلو= 705; الهی نکرده ب= 575;شند که کارماهای جهنّمی ندار= 06;د گرچه پیشرفت= 07;ای روحی و تکامل نوعی زیاد ندارند. جنگ م&#= 1591;لوب خداوند از ان= 587;انها تنها مبارزه = 576;ا نفس امّاره خ= 608;یش میباشد که هو= 587;های آنرا سرکوب نماید عقاید آنرا دگرگون نموده و با خو&#= 1740;شتن داری و صبوری &#= 1583;ر بلایای سلوک= 40; سرعت پاکساز= 40; روان صد چندا= 606; میشود. جنگ با &= #1585;وان خویشتن همان = 575;یمان بخدا است و جن&#= 1711; با دیگران همان بی ایما= 606;ی بخداوند و عش= 602; گناه و شرو <o:p></o:p></spa= n></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span lang=3D= FA dir=3DRTL style=3D'font-size:14.0pt;mso-bidi-language:FA'>ستمک= ;اری میباشد</span><span dir=3DLTR></span><sp= an style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR></span>. <o= :p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>علوم جدیž= 3; سراسر برای غارت ما= 583;ی هستی میباشد = 608; لذا بقول عرف= 575; علم حجاب أعظ= 605; است زیرا چون &#= 1662;رده ای قطور بر ذه&#= 1606; انسان میشود = 608; مانع آگاهی ا= 606;سان ار ما ورای پرده های اسر= 575;ر طبیعت و هستی و امور روحی و &= #1587;رنوشت های آینده خودش میباشد. &#= 1593;لم چون شمشیر بدست زنگی مس= 578; دادن است که ق&#= 1583;رت بیشتر عامل ک= 605; عقلی بیشتر م= 740;گردد تا جائی که اص&#= 1591;لاحا خون جلو چشم انسان را میگ= 740;رد تا کشتار بیش &#= 1575;ز آنچه آرزو داشته را تشن= 607; خون مینماید. &#= 1575;تفاقا تاریخ بررسی تاریخ علوم ا= 606;سانی نشان میدهد ک= 607; اکتشافات او= 04;یه تمامی علوم بوسیله کسان= 40; انجام گرفته که خود &#= 1575;ر طرفداران وجود خدا و حت&#= 1740; از شاهدان تج= 604;ّیات الهی بوده وه= 587;تند. ولی بمرور شاگردان آنا= 06; تحت تأثیر سلطه عقده ها و جاه طلبی و ث&= #1585;وت أندوزی بر خل= 575;ف راه استادان = 582;ود عمل کرده اند. &= #1670;ون ارسطو شاگرد سالک افلاطو= 06; پس از بیست سا&#= 1604; تعلیمات عرف= 75;نی منجر بقدرته= 75;ی عقلی و طرح ری&#= 1586;ی علمی وحتی جن= 711;ی شد، که مشاور اسکندر مقدو= 06;ی در جهان گشائ= 740; های او گردید و کتابخانه ه= 575;ی دنیا را غارت کرده وسوزان= 83;ه است که گوئی همه علوم از م&#= 1606;شأ عقل یونانیا= 06; بوده است چون &#= 1705;تابخانه عظیم هخامنش= 40;ان رژیم عرفانی (آقا منشیان )الهی که در شو&= #1588; بود و یا کتاب&#= 1582;انه عظیم فراعنه در مصر و در بابل و نقاط د&#= 1740;گر. در حالیکه در= 587; اول افلاطون ترک دنیا و ثر&#= 1608;ت های جهانی بوده است</span><span dir=3DLTR></= span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>همین ریاž= 7;ت و تحکّم کسان= 740; که چون ارسطو بمقامات علم= 40; و کشوری خود م&#= 1740;رسند در دانشگاه ه= 575; مقام استادی = 608; ریاست دارند = 608; شاگردان خود را بجای فلسف= 607; الهی علوم و حکمت نتایج د= 606;یوی و ریاست و کسب &= #1605;ال بیشتر بآنها آموزش میدهن= 83; که سازمانها= 40; زیرزمینی چو= 06; فراموسیونر&= #1740; دانشمندان خطرناکتر از = 583;یگر سازمانهای د= 40;گر چون بانکداران و = 586;ورمندان ورزشی میباش= 83;. کشمکش ادیان = 602;شری با علوم نیست بلکه با فلسف= 607; میباشد زیرا = 601;لسفه انسانها ر ا دور از خدا می&#= 1705;ند ولی علوم اگر &#= 1583;ر خدمت دین درآ= 605;د آنگاه مقدّس = 605;یشود و حتی فلسفه د&#= 1740;نی وقتی قابل اس= 578;فاده دینی قشری باشد چون علم منطق مادی آنگاه تعلّق بپیامبران آنان میباشد. &#= 1571;خوندهای قشری همه ادی= 575;ن و مذاهب غیر س&#= 1604;وکی خود را عالِم و خدا شناس می&#= 1583;انند پس خدا را ناد&#= 1740;ده و همیشه فرستنده پیا= 05;بران واولیای اله= 40; میدانند که مردم را هد&#= 1575;یت براه خدا کنن= 583; ولی کشیش بی ا&#= 1580;ازه وارد زندگی پ= 740;روان کلیسای خود م= 740;شود که درس دینی داده یا بهان= 607; گیری نماید. ک&#= 1607; شاید در مقاب= 604; سرکیسه بیشت= 85; نمودن آنان ج= 740;ب گشاد خودرا پ= 585; کنند که هرگز &#= 1662;ر نمیشود. و یا آخوندهای و ملّاهای دیگ= 85; ادیان و مذاهب که خُ&#= 1605;س اسلامی و عُش= 585; یهودی ومسیح= 40; بنام حقّ خدا و حقّ امام و پ&= #1740;امبر میگیرند که ا= 594;لب صرف جنگهای فرقه ای میشو= 583; کشتارهای قبائل افریق= 75;ئی قرن گذشته بتحریک دوگروه مذهب= 40; مسیحی مخالف هم و یا &= #1575;کنون دو گروه مسیح= 740; ومسلمان که ب= 575;فراد اسلحه میدهن= 83; که کشتار یکد= 740;ر کنند که همچن= 575;ن این وضع ادام= 607; دارد و شرکته= 575;ی نفتی وکشف طل= 575; ومعادن نیز عوامل منحرف = 605;ذهبی را آلت دست خو&#= 1583; دارند</span><span dir=3DLTR></span><span dir= =3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>تمام کشورها قوان= 40;ن قضائی آنها ب= 585; اساس گفنه ها= 740; دینی آنان اس= 578; که قضاوت آنا= 606; مقدّس بوده ب= 575;شد در حالیکه کتابهای دین= 40; نوشته خداون= 83; و پیامبران ن= 740;ست که آخوندهای مذهبی ولو با &#= 1581;ُسن نیّت نوشته اند تورات قد= 740;م و اوستای جدی= 583; وحتی انجیل ه= 575;ی مسیحی و قرآن عثمانی و احا= 583;یث مختلف مذاهب اسلامی، که ه= 585; یک ( صحیح ) از نŸ= 2;ر خود را میدان= 606;د، همه از زبان م&#= 1581;مد ودر سمت مناف= 593; مذهبی و گروه های زورمند جامعه در گذش= 578;ه و حال میباشد. &= #1587;ی سال است که فق&#= 1607;ای قشری ایران قصد اجرای ( قانون قرآن) را دارند ولی خود صدها ماد= 607; قانونی ومنط= 02; سیاسی نوشته = 575;ند. که گوئی خواس= 578; خداوند میبا= 88;ند. و حتی عقل و (اِجماع )و نظر جمعی رهبران را بجای دستورات صری= 81; سلوکی خداوند بپیا= 05;بران میدانند. در حالیکه عقل آلوده روان و &#= 1575;مکان یکنواختی عق= 04;ی و فکری رهبرا= 606; چه رسد بمردم وجود ندارد ک= 607; از دمکراسی و &#= 1575;کثریت میگویند</span><span dir=3DLTR></s= pan><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>عقل فراوان بی ای= 605;ان بخدا و دین سل&#= 1608;کی میباشد گرچه = 583;ین قشری همیشه ب= 606;یروی خود بر قرار است که همه اح&#= 1586;اب مادی سیاسی ن= 740;ز خود را سوسیا= 604;یست مذهبی میخوا= 06;ند فلسفه ها می بافند و گروه &#= 1711;روه انسانها را ف= 585;یب داده دور تر ا&#= 1586; خداوند میکن= 06;د. نقش سیاست و ع&#= 1588;ق ریاست و رهبر= 740; اجتماع در بس= 740;ار انسانهای دارای موقعی= 17;ت اجتماعی و ثروت و تشکیل= 575;ت پنهانی، عام= 04; اصلی و غیر مستقیم دوری انسانه= 75;ی جامعه از خدا= 608;ند میباشد. گرچه آنان را بادی= 575;ن ومذاهب قشری = 583;ارای أکثریّت و زو= 585;مندی تشویق مینما= 40;ند. استعمار غرب= 40; در جهان عقب افتاده علمی بشکل مبارزا= 78; دینی میباشد. که را&#= 1607; بکسی نمیدهد فکر خدا و آین&#= 1583;ه پس از مرگ خود نمایند. زیرا &#= 1575;کنون باید زنده بو= 583; و پول وامنیّ= 578; لازم است گرچ= 607; بهر یک از تشک&#= 1740;لات سیاسی ملحق گردند. متفکّ= 585;ین جامعه هر یک ب&#= 1585;حسب عقده های روا= 606;ی خود تفسیرات = 608; معانی واژه ه= 575;ی اجتماعی و دی= 606;ی و فلسفی مینم= 575;یند. پس انسانها ر= 575; بچندین گروه جدا از هم مین&#= 1605;ایند. که طبیعتا از &#= 1606;ظر اعتقاد بوجو= 83; خداوند و لزوم سلوک ا&#= 1604;هی متفّرین از ه= 605; مینمایند. بی= 606; کسانی که خدا &#= 1588;ناسی دارند، افرا= 83;ی که ظاهرا بسل= 608;ک الهی میپردا= 86;ند چه رسد که قشر&#= 1740; باشند، اینا= 06; سالکان کم کار و کم ای&= #1605;ان و سست عنصر اع&#= 1578;قادی هستند که اصط= 604;احا (مقتصد ) هستند که مقاصد دنی= 608;ی در مشارکت در &#= 1575;مور الهی و سلوکی &#= 1583;ارند</span><span dir=3DLTR></span><span lang=3DFA><span dir=3DLTR></span> </span>. <o:p></o:= p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span></span><span lang=3DFA style=3D'fon= t-size: 14.0pt;mso-bidi-language:FA'>نفس أمّاره انسا= 06; برای ادامه گ= 606;اه کاری و لذّت نوع حیوانی بشری خود با ا&#= 1587;تفاده از حقّ آزادی و نبودن مجازات فوری = 575;لهی عامل خود فری= 576;ی وفریب همگان = 605;یباشد که هر گناه کا&#= 1585;ی دلائلی برای = 582;ود پیدا میکنند که آنرا علّت درستی اعمالشان بوده باشد. و ح&= #1578;ی ضمن اعمال مورد پسند خداوند میدا= 06;ند که انتظار پاداش بهشتی الهی را دارن= 583;. کاری که همه آ&#= 1582;وندهای مذهبی قشری بصورت ( کلاه ش&= #1585;عی) در همه ادیان &#= 1594;یر سلوکی میکنن= 83; که برخی در مق&#= 1575;بل پول گناهان پ= 740;روان را می بخشند و &= #1576;هشت فروشی مینما= 40;ند. و یا با دریاف&#= 1578; خُمس وخرید نمار وروزه و حجّ مسؤلیّت مجازاات اله= 40; را از عهده فریب خوردگان خود = 576;رطرف میکند، در حا= 604;یکه مزید گناه بر= 575;ی این فریب خور= 583;گان میباشد. و بیش&#= 1578;ر برای فریب دهندگان در م= 580;ازات الهی سخت تر کارماهای جه= 06;ّمی جهان میباشد . &= #1575;عمال فریب کاری رو= 575;ن انسان فراوا= 06; است و با گفتن (ان شاء الله گرب= 607; بوده) رفع مسؤ&#= 1604;یّت نجس بودن خود را مینمایند = 608; یا با فروش سی&#= 1711;اری در مقابل مبالغ سود ور= 616;با میفروشند که = 582;دا را فریب داده &#= 1576;اشند</span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>جهل انسا = 6; ها بطورطبیع= 40; هر یک در سطح فصل نوع بشری خود هست پس ای&#= 1606; جهل تنبلی فک= 585;ی مهلک دارد که &#= 1605;انع ادامه تحقیق عقلی بیشتر ا= 586; احتمالات ال= 07;ی ترس از مرگ دارند از بیس= 608;ادی بدتر کم سواد= 740; است که آدم کم سواد تصوّر دانشمند بود= 06; میکند. و هیچ ا&= #1606;سانی نمی تواند خو= 583; را جاهل و نادان و کم عقل بداند. شی&#= 1591;ان أهریمن طبیع= 78; ابلیس نفس ام= 617;اره خود انسان اس= 578; و الاّ خدای م&#= 1606;فی بنام شیطان د= 585; هستی نیست گرچه آخونده= 75;ی قشری همه ادی= 575;ن ومذاهب بقول = 662;یامبران همان أهریمن هستند . اکثرا در تسلیم منط= 602;ی و فلسفی خود تصوّر میکنن= 83; که چون گفته ا&#= 1740; را درست فهمی= 583;ه اند پس آن فلسفه نیز در= 587;ت است. در حالیک&#= 1607; أنگیزه ها وع= 615;قده های انسان هم= 607; گونه میباشد. &#= 1608; بالآخره با ی= 705; یا چند مکاتب &#= 1601;لسفی خود را طرفدا= 585; سمپاتیک مکت= 76;ی میداند. که حت&#= 1740; برای آن جان ب&#= 1575;زی هم میکند. کشش &= #1576;قهقرای نفس آلوده ان= 587;ان چون سقوط سنگ= 740; از بلندی انر= 688;ی آنرا با خود دارد که سخت مورد علاقه ا= 608; میباشد. پس انسانها با ه= 585; گناه و خطا سرعت ومیل شد= 740;د قهقرای مقام روحی دارند ک= 607; پس از دوره زن&#= 1583;گی باندازه زند= 11;ی یک حیوان دار= 575;ی صفات منفی می= 711;ردند که بدان نوع کارما میشود چون محبوب آنان میباشد. &#= 1583;ر حالیکه در سالگان راه الهی کشتن نف= 587; امّاره شرط اول برای تخل= 740;ه از گذشته و آم&#= 1575;ده تحلیه برای آ= 740;نده بهتر میباشد. &#= 1705;ه در شرط کافی ا&#= 1586; نظر خداوند بمراتب شهود= 40; میرسد. سالک مخالف با نفس خود میکند و خویشتن داری = 605;ینماید که بتدریج خواهد دانست که کار واجبی بوده است. از لذّتهای زند= 11;ی بشری که بهشت چهارم تولدو = 578;کاملات پیشین بوده ب= 575;ید چشم بپوشد تا &#= 1576;هشت برتر نوع فوق بشری و شهود ت&#= 1580;لّیات الهی پیدا کن= 583;</span><span dir=3DLTR></span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>اعتراف بوجود خدا در &#= 1607;مه افراد بصورت احتیاط کاری = 575;ست که ضرری و خرج&#= 1740; ندارد که ادع= 575;ی آن میکند. ولی &= #1587;لوک الهی تنها بمعنی ایمان = 576;خدا میباشد، که ا= 608;م وهوم و سلوک ا&#= 1604;هی در همه ادیان ششگانه اولی العزم ها یکس= 575;ن است. که کشتن ن&= #1601;س امّاره تا مر= 711; قبل از مرگ برای شهود نه= 575;ئی خود را لازم برای امکان کسب تجلّیات الهی میباشد. &#= 1593;ملا دوری ومخالف= 78; انسانها در فکر خود از &= #1607;دف گفته های پیا= 605;بران اولی العزم خ= 608;یش چون زردشت و م&#= 1587;یح و محمد عامل مهمی در دوری از خداوند اس= 578;. زیرا بدون توسّل عبادی = 608; عشق ورزی سلو= 705;ی از پیر کامل ز&#= 1606;ده بمعرفی خداو= 06;د که پیامبر زن= 583;ه سالک میباشد= 48; تنها راه امکان توسّل رسیدن بتجلّ= 40;ات الهی میباشد. &#= 1576;قول محمد هر عباد= 578;ی که بدون وسیل= 607; الهی بوده با= 588;د بخود دعا کنن= 583;ه باز میگردد و &#= 1576;صورت او کوبیده می= 588;ود. که صفات نوعی &#= 1575;ورا بحقارت میبر= 83;. توسّل عبادی تنها بقصد رس= 575;ندن پیام عشق سال= 705; بخداوند میب= 75;شد که وسیله اله= 740; خود را ربّ می&#= 1583;اند ولی هنوز خداوند الله نمیداند .</span><span dir=3DLTR><= /span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>= <span lang=3DFA dir=3DRTL>توسعه روž= 6; افزون وسائل = 585;فاهی و لذّت جوئی و تفریح که نام &#= 1578;فریح سالم نیز برآ= 606; میگذارند فک= 85; وتوان ذهنی و جسمی انسان را بخو= 583; مشغول ودور ا= 586; راه خدا مینم= 575;ید اگر که گهگاه انسان بفکر تقرّب و کسب رضایت الهی ب= 575;شد. نداشتن استع= 83;اد در تولد کنون= 740; انسان که کمک &#= 1593;قلی و بدون کشش و م&= #1581;بّت بخدا و دیگرا= 606; میباشد، بخاطر ضعف تکاملات روح= 40; پیشین آنها ا= 587;ت لذا با کمتری= 606; کمیّت وکیفی= 17;ت از کرامات بالفعل و بالقوه متول= 83; شده اند. گوئی تو خالی از صفات &#= 1606;یکو باشند. و اینا&#= 1606; اگر گناه کار= 740; نکنند چندین = 578;ولد فصل نوعی بهت= 585; بشری باید بن= 605;ایند. که بتدریج بطور طبیعی کرامات بالفعل و بالقوّه پید= 75; کنند که عقل کافی برای سلوک ال= 607;ی ودرک اهمیّت آن داشته باش= 583;. روشهای طبّی = 608; علمی تقویت ح= 575;فظه یا قدرت عقلی و اعمال شبیه آن در صورت درست بودن بر= 575;ی همان حدود مو= 585;د استفاده زند= 11;ی نوع بشری کنو= 606;ی میباشد. و نه ب&= #1585;ای زندگی نوع بالاتر. عقل ت&#= 1606;ها با پاکسازی روان در تخلی= 607; وتحلیه و تجل= 740;ه است که چندین &#= 1576;رابر نیرومند میش= 08;د. بتعداد موجودات هست= 40; دلیل برای وجود خدا هست ولی انسان ال= 607;ی شهود سلوکی ر= 575; دلیل خد اوند میداند، که د= 604;یل عمیق دیدن تجلّیات خداوناست. که روح فوق بشری اورا از هم اک&#= 1606;ون فراهم میکند. &#= 1578;ا خداوند چه کش= 588; و جذب روحی و ف&= #1705;ری و سمپاتی در ا&#= 1606;سان برای شناخت ح= 602;ایق الهی ایجاد ن= 605;اید ولی خواست خو= 583; انسان مستعد تسریع جذب و اجتبای الهی = 608; کشش او میباش= 583;. تا خدا که را خ&= #1608;اهد و یار الهی می&#= 1604;ش بکه باشد</span><span dir=3DLTR></= span><span dir=3DLTR></span>. <o:p></o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'><o:p> </o:p></span></p> <p class=3DMsoNormal align=3Dright style=3D'text-align:right'><span style= =3D'font-size: 14.0pt;mso-bidi-language:FA'> <br clear=3Dall style=3D'mso-special-ch= aracter: line-break;page-break-before:always'> <o:p></o:p></span></p> <p class=3DMsoNormal><span style=3D'font-size:14.0pt;mso-bidi-language:FA'>= <o:p> </o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><a name=3DM260><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-la= nguage: FA'>M260</span></a><span style=3D'mso-bookmark:M260'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></span></= p> <span style=3D'mso-bookmark:M260'></span> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span>جامعه شناسی زمینه رسیدن بخدا <o:p></o:p= ></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><b><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><= span style=3D'mso-spacerun:yes'> </span><o:p></o:p></span></b></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>برای رسیدن مقام روحی انسانی بخداوند در شهود روح القدس ربّ النوع و الگو= 740; کمال، هر کس از طفولیّت لاجرم در خان= 608;اده ونیز در جوان= 740; با فرهنگ و عقل جمعی جامعه خود تربیت و آماد= 607; میشود. که اگر این شناخت از جامعه نبود زندگی آرامی برای تکامل ب= 740;شتر نوع بشری نبو= 583;. تا با هم رنگی و سطح عقل جمعی جامعه ر= 575; داشت. ولی بطور قطع که نباید جوان عاقل وسالم همچنان در سط= 581; عقل جمعی وفرهنگ عوام باقی بماند. و باید بفرهنگ عرفانی و اله= 740; تر اولیای الهی هر شش ولایت سلوکی وکاملان شاه= 83; تجلّیات شهو= 83;ی هر ولایت نیز رسید، و برای تولد فصل نوع= 740; بشری بهتر بعدی و در حدّ آقل لازم رسی= 583; که بکسب لواز= 605; تا شرط کافی جامعه شناسی وعقلهای مربوطه بالاتر تا نو= 593; فوق بشری با شهود ششم قائ= 605; پیش رفت. والّ&#= 1575; در جامعه عام= 740;انه انسانی و یا به شکل عقاید فلسفی عقدها= 40; گوناگون، بخصوص در مذاهب و ادیا= 606; قشری غیر سلوکی که هیچ ربطی بخواست= 07; خداوند ندار= 06;د، پس عقاید خرافاتی انس= 75;ن جوان کم تجرب= 607; عقلی را نخواهد گذاش= 78; که هیچ زمانی باهمیّت سلو= 05; الهی و زندگی و فرهنگ اولی= 575;ی الهی و شانس کسب مراتب تجلّیات شهودی هفتگا= 06;ه میسّر نوع بشری برسد. که هفت هزارسال بعد در نوع فوق بشری با هزاران براب= 85; عقل نوع بشری و در موجودیّ= 578;ی چهار بُعدی برسد. و الاّ پس از پایان فرصت زندگی بشری و انبوه بیشتر گناها= 06; و فساد و انحرافات عقلی و روانی &#= 1576;ا مرگ طبیعی، ک= 607; لا جِرم با مرگ با جُرم های خود دوچا= 585; کارماهای نس= 82; بدتر بشری و مسخ مسخره شد= 606; حیوانی چون م= 740;مون و خوک، حتی بفسخ و گندیدگی گیاهی ورسخ ج= 605;ادی و وسخ چون چرک تحت جمادی دو= 670;ار میگردد. که دو باره زندگی انواع حقیر گذشته خود با سقوط مقام نوعی ژنتیک روحی نماید. ک&#= 1607; صدها هزار سا= 604; و حتی میلیونها و بلیونها سال = 591;ول خواهد کشید ت= 575; دوباره و حتی صد باره، بای= 583; از نردبان دانواع با رنجهای زندگ= 40; های حیوانی جهنّمی جهان= 48; بهمین سطح نو= 593; بشری کنونی خ= 608;د برسد، که حتم= 575; بشهود نور قائم رب ّالنوع بشری برسد. و با سلوک الهی در تخلیه و تحلی= 607; تا تجلیه با مربّیان زند= 07; الهی بمعرفی = 582;داوند، که تنها ویزا= 740; امکان تولد ی= 705; ژنتیک روحی د= 585; فصول اولیه ن= 608;ع فوق بشری و بصورت موجودیّت چهار بُعدی ف= 585;شته گونه خواهد بود. زیرا همه &= #1605;وجودات حتی هر موجود أتمی و گیاهی و حیوانی عاق= 576;ت پس از کارماه= 575; و تکرار گذشت= 607; ها در آینده ها لاجرم بای= 583; بدون جُرم وگارمِه وگناه روحی ش= 583;ه بدان برسد. <o:p></o:p></spa= n></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>این نویسنده مقالات و تفسیرات سلو= 05;ی تجربه عمر خو= 583; را که با هر رنج و مشکلی ب&#= 1608;د، مقاله نویسی کرده ام که ای&#= 1606;ک در این مقاله مجموعه ای از مقالات این ن= 608;یسنده در باره جامع= 607; شناسی و مشکلات انحرافی آن د= 585; فهرست زیر آمده است و میتوان آنها را از وبسایت این نویسنده کسب نمود-<o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 78;مدّن مادی و دوری از تکامل</span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m014 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-coun= t:3'>           &nbs= p;           </span>= 8;ضاد تمدّنها و سق= 608;ط فرهنگی</span><span dir=3DLTR></span><sp= an dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span> m015</span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 05;یراثهای سنّتی و أمانتهای الهی<span style=3D'mso-tab-count:1'>  &nb= sp;       </span></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m017</span><span = lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-coun= t:2'>           </span>&#= 1570;خر الزمان بشریّت</span><span dir=3DLTR></span><sp= an dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span> m028 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'= ><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 75;ختیار ومسؤولیّت</span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m034 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'ms= o-tab-count: 3'>            =             &nb= sp;  </span>دین و حکمت و سیاست </span><span dir=3DLTR style=3D'font-si= ze:14.0pt; mso-bidi-language:FA'>m047</span><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 01;رهنگ و سنّت<span style=3D'mso-tab-count:1'> </span= ></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m048 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'ms= o-tab-count: 4'>            =             &nb= sp;    </span>أخلاق یا خلِقتهای جدید</span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR></span> m07= 1</span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 01;یزیک و جهان مذهبی</s= pan><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span> m096</span><span lang=3DFA style=3D'font-size:14.0pt;mso-= bidi-language: FA'><span style=3D'mso-tab-count:3'>      &nb= sp;            =   </span>بازهم فلسفه اسلام= 40;</span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span> m099 </span><span lang=3DFA style=3D'font-size:14.0pt;mso= -bidi-language: FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 73;مام زمان و تحریف گفته ها</span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m104 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-coun= t:2'>           &nbs= p;   </span>مکاتب جامعه شناسی</sp= an><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m105 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span= ></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 05;ذاهب قشری ومیکانیکی وطبیعی در فلسفه</span><span dir=3DLTR style=3D'font-siz= e:14.0pt; mso-bidi-language:FA'>m118</span><span dir=3DRTL></span><span style=3D'font= -size: 14.0pt;mso-bidi-language:FA'><span dir=3DRTL></span> <span lang=3DFA><span style=3D'mso-tab-count:1'>      </span>ت= 75;أمنی و بد بینی در این جهان غری= 576;</span></span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span> m119 <o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 83;ین اخلاقی و انجیل اجتماعی من درآوردی</span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m123 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-coun= t:1'>      </span>تاری= 82; بشر وسنّتها= 40; آن</span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-s= ize:14.0pt; mso-bidi-language:FA'><span dir=3DLTR></span> m130 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 73;صالت سادات</span><span dir=3DLTR></span><span dir= =3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR></span> m13= 6</span><span dir=3DRTL></span><span style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DRTL></span> <span lang=3DFA><span style=3D'mso-tab-count:4'> &nb= sp;            =             &nb= sp;   </span>تشیّع یا تسنّن یا هیچ کدام</span></span><span dir= =3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span> m138 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'= ><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 73;مامت سیاسی و مذهب= 740;<span style=3D'mso-tab-count:1'> </span></span><span dir=3DLTR style=3D'font-size= :14.0pt; mso-bidi-language:FA'>m140</span><span lang=3DFA style=3D'font-size:14.0pt; mso-bidi-language:FA'><span style=3D'mso-tab-count:3'>   &nb= sp;            =      </span>فتوّت وجوان مردی د= 585; سلوک الهی</span><span dir= =3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m154 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 93;رفان ایرانی و تصوّف<span style=3D'mso-tab-count:1'> &n= bsp;        </span></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m156 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'ms= o-tab-count: 3'>            =         </span>إما= 05; زمانی که هرگ= 586; متولد نشده</span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span> m175 </span><span lang=3DFA style=3D'font-size:14.0pt;mso= -bidi-language: FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 70;خوندهای ابلیسی أهریمنی</span><span dir=3DLTR></s= pan><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span> m176 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'= ><span style=3D'mso-tab-count:2'>        &= nbsp;       </span>علم وعالم یا فقی= 607; و پگیه الهی</span><sp= an dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m182</span><span = lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 93;الِم و فقیه کیست؟</s= pan><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span> m185 </span><span lang=3DFA style=3D'font-size:14.0pt;mso= -bidi-language: FA'><span style=3D'mso-tab-count:3'>      &nb= sp;            =       </span>شیعیا&#= 1606; وسنّیان راستین چه کس= 575;نی هستند؟</span><span dir=3DLTR></span><sp= an dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span> m192 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'= ><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 94;رب گرائی و تمدّ= 606; و مُدِرن گردیدن</span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'>m205 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-tab-coun= t:2'>           &nbs= p;  </span>إبلیس أهریمنی</span><span dir=3DLTR></s= pan><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR><= /span> m215 </span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'= ><o:p></o:p></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'>= 82;یر و شرّ</span><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-language:FA'><span dir=3DLTR></span> m 2= 25</span><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'ms= o-tab-count: 5'>            =             &nb= sp;            =         </span>تمد= 17;ن دین ورزی است نه شهر نشینی</s= pan><span dir=3DLTR></span><span dir=3DLTR style=3D'font-size:14.0pt;mso-bidi-languag= e:FA'><span dir=3DLTR></span> n259</span><span dir=3DRTL></span><span style=3D'font-siz= e:14.0pt; mso-bidi-language:FA'><span dir=3DRTL></span> <span lang=3DFA><o:p></o:p></= span></span></p> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;direction:rtl;un= icode-bidi: embed'><span lang=3DFA style=3D'font-size:14.0pt;mso-bidi-language:FA'><span style=3D'mso-spacerun:yes'> </span>در خاتمه امیدوارم نتیجه مطاله تنها کسب اطل= 575;عات بیشتر نباشد. &#= 1576;لکه برای درک اهمیّت سلوک الهی بوده<span style=3D'mso-spacerun:yes'>  </span>که با کمک خداوند و یک ولیّ زنده بمعرفی خداوند در رؤیا بوده باشد. <span style=3D'mso-tab-count:2'>  &= nbsp;           &nbs= p; </span><o:p></o:p></span></p> <p class=3DMsoNormal 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