جغرافیای دل در آثار بهائی

12/15/2016

Pazhuheshnameh ﯽ ﺟﻐﺭﺍﻓﻳﺎﯼ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋ

                                                ﺧﺮﻣﻦ ﻋﺮﻓﺎﻥ ﻭ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺳﻮﺧﺖ ﭼﻮﻧﮑﻪ ﻏﻴﺮﺵ ﻧﻴﺴﺖ ﺩﺭ ﺑﻴــﺖ ﺍﯼ ﭘﺴﺮ                                                 ﺟﻤـــــــﻠﻪ ﺣﮑﻢ ﺍﻭ ﺑﺪﺍﻥ ﺗﻮ ﺳﺮ ﺑﺴـــﺮ ﭘﺲ ﺗﻮ ﭼﺸﻢ ﻭ ﮔﻮﺵ ﻭ ﺩﺳﺖ ﺍﺯ ﺍﻭ ﺑﺪﺍﻥ                                               ﺍﻭ ﺑﺒﻴﻨـــﺪ ﺍﻭ ﺑﮕﻴــــﺮﺩ ﺁﻥ ﺯﻣــﺎﻥ     

ﺩﺭ ﻫﻔﺖ ﻭﺍﺩﯼ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺗﻮﺻﻴﻒ ﺷﻬﺮ ﺩﻝ ﺷﻬﺮ ﺁﻳﻨﻪ ﻫﺎﯼ ﻭﺣﺪﺕ ﭼﻨﻴﻦ ﻣﯽ ﻓﺮﻣﺎﻳﻨﺪ: ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺣﺠﺎﺏ ﮐﺜﺮﺕ ﺑﺮﺩﺭﺩ ﻭ ﺍﺯ ﻋﻮﺍﻟﻢ ﺷﻬﻮﺕ ﺑﺮ ﭘﺮﺩ ﻭ ﺩﺭ ﺳﻤﺎء ﻭﺣﺪﺕ ﻋﺮﻭﺝ ﻧﻤﺎﻳﺪ. ﺑﮕﻮﺵ ﺍﻟﻬﯽ ﺑﺸﻨﻮﺩ ﻭ ﺑﻪ ﭼﺸﻢ ﺭﺑّﺎﻧﯽ ﺍﺳﺮﺍﺭ ﺻﻨﻊ ﺻﻤﺪﺍﻧﯽ ﺑﺒﻴﻨﺪ. ﺑﺨﻮﻟﺘﺨﺎﻧﮥ ﺩﻭﺳﺖ ﻗﺪﻡ ﮔﺬﺍﺭﺩ ﻭ ﻣﺤﺮﻡ ﺳﺮﺍﺩﻕ ﻣﺤﺒﻮﺏ ﺷﻮﺩ... ﻣﻼﺣﻈﻪ ﺩﺭ ﺷﻤﺲ ﻅﺎﻫﺮﯼ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﺮ ﻫﻤﮥ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﻣﻤﮑﻨﺎﺕ ﺑﻴﮏ ﺍﺷﺮﺍﻕ ﺗﺠﻠّﯽ ﻣﯽ ﻧﻤﺎﻳﺪ ﻭ ﺍﻓﺎﺿﮥ ﻧﻮﺭ ﺑﻪ ﺍﻣﺮ ﺳﻠﻄﺎﻥ ﻅﻬﻮﺭ ﺑﺮ ﻫﻤﮥ ﺍﺷﻴﺎء ﻣﯽ ﻓﺮﻣﺎﻳﺪ ﻭﻟﻴﮑﻦ ﺩﺭ ﻫﺮ ﻣﺤﻞّ ﺑﺎﻗﺘﻀﺎﯼ ﺍﺳﺘﻌﺪﺍﺩ ﺁﻥ ﻣﺤﻞّ ﻅﺎﻫﺮ ﻣﯽ ﺷﻮﺩ ﻭ ﺍﻋﻄﺎﯼ ﻓﻴﺾ ﻣﯽ ﮐﻨﺪ... ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻟﻮﺍﻥ ﻫﻢ ﺑﻪ ﺍﻗﺘﻀﺎﯼ ﻣﺤﻞ ﻅﺎﻫﺮ ﻣﯽ ﺷﻮﺩ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺩﺭ ﺯﺟﺎﺟﮥ ﺯﺭﺩ ﺗﺠﻠّﯽ ﺯﺭﺩ ﻭ ﺩﺭﺳﻔﻴﺪ ﺗﺠﻠّﯽ ﺳﻔﻴﺪ ﻭ ﺩﺭ ﺳﺮﺥ ﺗﺠﻠّﯽ ﺳﺮﺥ ﻣﻼﺣﻈﻪ ﻣﯽ ﺷﻮﺩ. ﭘﺲ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺍﺯ ﻣﺤﻞّ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﺍﺷﺮﺍﻕ ﺿﻴﺎء... ﺍﻣّﺎ ﻧﻈﺮ ﺳﺎﻟﮏ ﻭﻗﺘﯽ ﺩﺭ ﻣﺤﻞّ ﻣﺤﺪﻭﺩﺍﺕ ﻳﻌﻨﯽ ﺩﺭ ﺯﺟﺎﺟﺎﺕ ﺳﻴﺮ ﻣﯽ ﻧﻤﺎﻳﺪ ﺍﻳﻨﺴﺘﮑﻪ ﺯﺭﺩ ﻭ ﺳﺮﺥ ﻭ ﺳﻔﻴﺪ ﺑﻴﻨﺪ ﺑﺎﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺟﺪﺍﻝ ﺑﻴﻦ ﻋﺒﺎﺩ ﺑﺮﭘﺎ ﺷﺪﻩ ﻭ ﻋﺎﻟﻢ ﺭﺍ ﻏﺒﺎﺭ ﺗﻴﺮﻩ ﺍﺯ .(8)  ﺍﻧﻔﺲ ﻣﺤﺪﻭﺩﻩ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ ﺑﻌﻀﯽ ﻧﻈﺮ ﺑﺎﺷﺮﺍﻕ ﺿﻮء ﺩﺍﺭﻧﺪ ﻭ ﺑﺮﺧﯽ ﺍﺯ ﺧﻤﺮ ﻭﺣﺪﺕ ﻧﻮﺷﻴﺪﻩ ﺍﻧﺪ ﺟﺰ ﺷﻤﺲ ﭼﻴﺰﯼ ﻧﺒﻴﻨﻨﺪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺗﻮﺻﻴﻒ ﺗﺠﺪﻳﺪ ﺷﻬﺮ ﺩﻝ٬ ﺷﻬﺮ ﻅﻬﻮﺭ ﻭ ﺗﺠﻠّﯽ ﺍﻟﻬﯽ٬ ﺩﺭ ﺍﻋﺼﺎﺭ ﮔﻮﻧﺎﮔﻮﻥ ﭼﻨﻴﻦ ﻣﯽ ﻓﺮﻣﺎﻳﻨﺪ: ﻭ ﭼﻮﻥ ﺳﺮﺍﺝ ﻁﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ ﺣﺐ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ ﻣﺤﺒّﺖ ﺍﺯ ﺷﻄﺮ ﺍﺣﺪﻳّﻪ ﻭﺯﻳﺪ ﻅﻠﻤﺖ ﺷﮏّ ﻭ ﺭﻳﺐ ﺯﺍﺋﻞ ﺷﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﻫﻤﮥ ﺍﺭﮐﺎﻥ ﻭﺟﻮﺩ ﺭﺍ ﺍﺣﺎﻁﻪ ﻧﻤﺎﻳﺪ... ﺑﻪ ﻗﺴﻤﯽ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ ﭼﺸﻢ ﺟﺪﻳﺪ ﻭ ﮔﻮﺵ ﺑﺪﻳﻊ ﻭ ﻗﻠﺐ ﻭ ﻓﺆﺍﺩ ﺗﺎﺯﻩ ﻣﯽ ﺑﻴﻨﺪ... ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺍﺳﺮﺍﺭ ﺗﺠﻠّﯽ ﻭﺣﺪﺍﻧﻴّﻪ ﻭ ﺁﺛﺎﺭ ﻅﻬﻮﺭ ﺻﻤﺪﺍﻧﻴّﻪ ﻣﻼﺣﻈﻪ ﮐﻨﺪ... ﺑﻪ ﻣﺼﺮ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ﻣﻨّﺎﻥ ﻭﺍﺭﺩ ﺷﻮﺩ ﻭ ﺑﺪﺍﻳﻊ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺳﺒﺤﺎﻧﯽ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺭﻭﺣﺎﻧﯽ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﮑﻨﻮﻧﻪ ﺭﺍ ﺍﺯ ﺍﻁﻮﺍﺭ ﻭﺭﻗﮥ ﺷﺠﺮﮤ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺗﺮﺍﺏ ﺁﻥ ﻣﺪﻳﻨﮥ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﺭﺏّ ﺍﻻﺭﺑﺎﺏ ﺑﻪ ﮔﻮﺵ ﻅﺎﻫﺮ ﻭ ﺑﺎﻁﻦ ﺷﻨﻮﺩ... ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﺍﺯ ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ﻭ ﻅﻬﻮﺭﺍﺕ ﻭ ﺗﺠﻠﻴّﺎﺕ ﮐﻪ ﺑﻪ ﺍﻣﺮ ﺳﻠﻄﺎﻥ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻣﺪﻳﻨﻪ ﻣﻘﺪّﺭ ﺷﺪﻩ. ﺑﯽ ﺁﺏ ﺭﻓﻊ ﻋﻄﺶ ﻧﻤﺎﻳﺪ ﻭ ﺑﯽ ﻧﺎﺭ ﺣﺮﺍﺭﺕ ﻣﺤﺒّﺖ ﷲ ﺑﻴﻔﺰﺍﻳﺪ. ﺩﺭ ﻫﺮ ﮔﻴﺎﻫﯽ ﺣﮑﻤﺖ ﺑﺎﻟﻐﮥ ﻣﻌﻨﻮﯼ ﻣﺴﺘﻮﺭ ﻭ ﺑﺮ ﺷﺎﺧﺴﺎﺭ ﻫﺮ ﮔﻞ ﻫﺰﺍﺭ ﺑﻠﺒﻞ ﻧﺎﻁﻘﻪ ﺩﺭ ﺟﺬﺏ ﻭ ﺷﻮﺭ. ﺍﺯ ﻻﻟﻪ ﻫﺎﯼ ﺑﺪﻳﻌﺶ ﺳﺮّ ﻣﻮﺳﻮﯼ ﻅﺎﻫﺮ ﻭ ﺍﺯ ﻧﻔﺤﺎﺕ ﻗﺪﺳﻴّﻪ ﺍﺵ ﻧﻔﺤﮥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻴﺴﻮﯼ ﺑﺎﻫﺮ... ﻭ .(9) ﺍﻳﻦ ﻣﺪﻳﻨﻪ ﺩﺭ ﺭﺃﺱ ﻫﺰﺍﺭ ﺳﻨﻪ ﺍﻭ ﺍﺯﻳﺪ ﺍﻭ ﺍﻗﻞّ ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺗﺰﺋﻴﻦ ﻳﺎﺑﺪ... ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﺩﺭ ﻋﻬﺪﯼ  – ﺩﻝ ﺑﻪ ﻋﻨﻮﺍﻥ ﻓﻠﺴﻔﮥ ﺍﺧﻼﻕ 3 ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺷﻬﺮ ﺩﻝ ﺭﺍ ﺷﻬﺮ ﻅﻬﻮﺭ ﻭ ﺗﺠﻠّﯽ ﺍﻟﻬﯽ ﻣﯽ ﻳﺎﺑﺪ ﺷﻬﺮﯼ ﮐﻪ ﺩﺭ ﺁﻥ ﻫﻤﻪ ﭼﻴﺰ ﺍﺯ ﺗﺠﻠّﯽ ﺍﻟﻬﯽ ﻭ ﺯﻳﺒﺎﺋﯽ ﻁﻠﻌﺖ ﺭﺣﻤﺎﻧﯽ ﺣﮑﺎﻳﺖ ﻣﯽ ﮐﻨﺪ. ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﻣﻴﺎﻥ ﻁﺒﻴﻌﺖ ﻭ ﺍﻧﺴﺎﻥ ﺳﺘﻴﺰﯼ ﻧﻴﺴﺖ ﭼﻪ ﮐﻪ ﻫﺮ ﺩﻭ ﻣﻈﺎﻫﺮ ﻭ ﻣﺠﺎﻟﯽ ﺻﻔﺎﺕ ﺍﻟﻬﯽ ﻣﯽ ﺑﺎﺷﻨﺪ. ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﺧﺎﮐﺶ ﺑﻪ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﻣﺸﻐﻮﻟﺴﺖ ﻭ ﻫﻤﮥ ﺫﺭﺍﺗﺶ ﻁﻮﺭ ﻣﻮﺳﻮﯼ ﺍﺳﺖ. ﺩﺭ ﺍﻳﻦ ﺷﻬﺮﺳﺖ ﮐﻪ ﺍﺿﺪﺍﺩ ﺑﻴﮑﺪﻳﮕﺮ ﻣﯽ ﭘﻴﻮﻧﺪﻧﺪ ﺑﯽ ﺁﺏ ﺭﻓﻊ ﻋﻄﺶ ﻣﯽ ﮔﺮﺩﺩ ﻭ ﺑﯽ ﻧﺎﺭ ﺣﺮﺍﺭﺕ ﻣﺤﺒّﺖ ﷲ ﺍﻓﺰﻭﺩﻩ ﻣﯽ ﮔﺮﺩﺩ. ﺷﻬﺮﯼ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﭼﻴﺰ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺟﻬﺖ ﻭﺣﺪﺕ٬ ﺟﻬﺖ ﻣﺸﻴّﺖ ﺍﻟﻬﯽ ﺟﻬﺖ ﺗﺠﻠّﯽ ﺭﺑّﺎﻧﯽ ﻣﻠﺤﻮﻅ ﻣﯽ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﻪ ﭼﻴﺰ ﺯﻳﺒﺎ ﻭ ﺷﮑﻮﻫﻤﻨﺪ ﻣﯽ ﺷﻮﺩ. ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺖ ﮐﻪ ﻣﯽ ﺗﻮﺍﻥ ﺳﻮﻣﻴﻦ ﻭﻳﮋﮔﯽ ﻣﻔﻬﻮﻡ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺭﺍ ﺑﻪ ﺳﺎﺩﮔﯽ ﺍﺯ ﺑﻮﻡ ﺷﻨﺎﺳﯽ ﺷﻬﺮ ﺩﻝ ﺍﺳﺘﻨﺘﺎﺝ ﻧﻤﻮﺩ. ﻣﻔﻬﻮﻡ ﺳﻮﻡ ﺩﻝ ﺑﻪ ﻓﻠﺴﻔﮥ ﺍﺧﻼﻕ ﻭ ﻓﺮﻫﻨﮓ ﺳﺎﮐﻨﺎﻥ ﺷﻬﺮﺳﺘﺎﻥ ﻓﺆﺍﺩ ﻣﺮﺗﺒﻂ ﺍﺳﺖ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺍﻭّﻟﻴﻦ ﻣﻔﻬﻮﻡ ﺩﻝ ﺑﻪ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﻣﺮﺑﻮﻁ ﺷﺪ ﻭ ﻣﻔﻬﻮﻡ ﺩﻭﻡ ﺁﻥ ﺑﻪ ﺳﺎﺧﺘﺎﺭ ﻫﺴﺘﯽ ﺭﺍﺳﺘﻴﻦ ﻣﻌﻄﻮﻑ ﮔﺮﺩﻳﺪ. ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﮐﻪ ﺧﺼﺎﻝ ﺍﺧﻼﻗﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﮐﺴﯽ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺷﻬﺮ ﺍﺻﻞ ﺩﻝ ﺍﺻﻠﯽ ﺍﺧﻼﻗﯽ ﻣﯽ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺯﻳﺮﺑﻨﺎﯼ ﻓﻠﺴﻔﮥ ﺍﺧﻼﻕ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﯽ ﺭﺍ ﺗﺸﮑﻴﻞ ﻧﺎﺋﻞ ﺷﺪﻩ ﺍﺳﺖ ﭼﻴﺴﺖ. ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ  ﻣﯽ ﺩﻫﺪ.

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