|
pad kārnāmag ī ardaxšīr
ī pābagān ēdōn nibišt ēstād kū pas az marg ī alaksandar
ī
hrōmāyīg ērānšahr 240 kadag-xwadāy būd. spahān ud pārs ud kustīhā ī awiš
nazdīktar
pad dast ī ardawān sālār būd.
pābag
marzobān ud šahryār ī pārs būd
ud az
gumārdagān ī ardawān būd. ud pad staxr nišast. ud pābag rāy ēč frazand ī
nām-burdār nē būd.
ud sāsān
šubān ī pābag būd ud hamwār abāg gōspandān būd ud
az tōhmag
ī dārā ī dārāyān būd ud andar dušxwadāyīh ī alaksandar ō wirēg ud
nihān-rawišnīh ēstād ud abāg kurdān šubānān raft.
«لم يبق أهل دين حتّى يظهروا الاسلام و يعترفوا بالايمان.»
«هو الذى أرسل رسوله بالهدى و دين الحق ليظهرَه على الدين
كلّه و لو كره المشركون»
أظهر ذلك بعد كلاّ والذى نفسى بيده! حتّى لا يبقى قرية إلاّ
و نودى فيها بشهادة أن لا إله إلا الله و ان محمّداً رسول اللّه بكرةً و
عشيّاً
«الذين يكنزون الذهب والفضة و لا ينفقونها فى سبيل الله
فبشّرهم بعذاب اليم;
الله سكت عن أشياء لم يسكت عنها نسياناً»
Ohrmazd spoke to Zartosht the Spitaman
thus: 'That root of a tree which thou sawest, and those four branches,
are the four periods which will come. That of gold is when I and thou
converse, and King Vishtasp shall accept the religion, and shall
demolish the figures of the demons, but they themselves remain for . . .
concealed proceedings. And that of silver is the reign of Ardashir the
Kayanian king (Kai shah), and that of steel is the reign of the
glorified (anoshak-ruban) Khosraw son of Kobad7, and that
which was mixed with iron is the evil sovereignty of the demons with
disheveled hair of the race of Wrath, and when it is the end of the
tenth hundredth winter (sato zim) of thy millennium, O Zartosht the
Spitaman!'
. It is declared in the commentary (zand)
of the Vohuman Yasht, Hordad Yasht, and Ashtad Yasht that, during this
time, the accursed Mazdak son of Bamdad, who is opposed to the religion,
comes into notice, and is to cause disturbance among those in the
religion of God (yazdan).. And he, the glorified one, summoned Khosraw
son of Mah-dad and Dad-Ohrmazd of Nishapur, who were high-priests of
Ataro-patakan, and Ataro-frobag the undeceitful (akadba), Ataro-pad,
Ataro-Mitra, and Bakht-afrid to his presence, and he demanded of them a
promise, thus: 'Do not keep these Yashts in concealment, and do not
teach the commentary except among your relations13.' And they
made the promise unto Khosraw.
In the Vohuman Yasht commentary (zand) it
is declared that Zartosht asked for immortality from Ohrmazd a second
time, and spoke thus: 'I am Zartosht, more righteous and more efficient
among these thy creatures, O creator! when thou shalt make me immortal,
as the tree opposed to harm, and Gopatshah, Yavisht-i Friyan, and
Chitrok-miyan son of Vishtasp, who is Peshotan, were made. When thou
shalt make me immortal they in thy good religion will believe that the
upholder of religion, who receives from Ohrmazd his pure and good
religion of the Mazdayasnians, will become immortal; then those men will
believe in thy good religion.'
Ohrmazd spoke18 thus: 'When I
shall make thee immortal, O Zartosht the Spitaman! then Tur-i
Bradrok-resh the Karb will become immortal, and when Tur-i Bradrok-resh
the Karb shall become immortal the resurrection and future existence are
not possible.'
Zartosht seemed uneasy about it in his
mind; and Ohrmazd, through the wisdom of omniscience, knew what was
thought by Zartosht the Spitaman with the righteous spirit, and he took
hold of Zartosht's hand. 5. And he, Ohrmazd the propitious spirit,
creator of the material world, the righteous one, even he put the
omniscient wisdom, in the shape of water, on the hand of Zartosht, and
said to him thus: 'Devour it.'
And Zartosht devoured some of it; thereby
the omniscient wisdom was intermingled with Zartosht, and seven days and
nights Zartosht was in the wisdom of Ohrmazd. And Zartosht beheld the
men and cattle in the seven regions of the earth, where the many fibers
of hair of every one are, and whereunto the end of each fiber holds on
the back. 8. And he beheld whatever trees and shrubs there were, and how
many roots of plants were in the earth of Spandarmad, where and how they
had grown, and where they were mingled.
And the seventh day and night he (Ohrmazd)
took back the omniscient wisdom from Zartosht and Zartosht reflected in
this way, that I have seen it in a pleasant dream produced by Ohrmazd,
and I am not surfeited with the dream. And he took both hands, rubbed
his body (kerp) again, and spoke thus: 'I have slept a long time, and am
not surfeited with this pleasant dream produced by Ohrmazd.
Ohrmazd said to the righteous Zartosht
thus: 'What was seen in the pleasant dream produced by Ohrmazd?'
Zartosht spoke thus: 'O Ohrmazd, propitious
spirit! creator of the material world, righteous creator! I have seen a
celebrity (khunid) with much wealth, whose soul, infamous in the body,
was hungry (gurs) and jaundiced and in hell, and he did not seem to me
exalted; and I saw a beggar with no wealth and helpless, and his soul
was thriving (farpih) in paradise, and he seemed to me exalted. [And I
saw a wealthy man without children, and he did not seem to me exalted;]
and I saw a pauper with many children, and he seemed to me exalted. And
I saw a tree on which were seven branches, one golden, one of silver,
one brazen, one of copper, [one of tin], one of steel, and one was mixed
up with iron.'
Ohrmazd spoke thus: 'O Zartosht the
Spitaman! this is what I say beforehand, the one tree which thou sawest
is the world which I, Ohrmazd, created; and those seven branches thou
sawest are the seven periods which will come. And that which was golden
is the reign of King Vishtasp, when I and thou converse about religion,
and Vishtasp shall accept that religion and shall demolish the figures
of the demons, and the demons desist from demonstration into concealed
proceedings; Ahriman and the demons rush back to darkness, and care for
water, fire, plants, and the earth of Spandarmad becomes apparent. And
that which was of silver is the reign of Ardashir the Kayanian (Kai),
whom they call Vohuman son of Spend-dad, who is he who separates the
demons from men, scatters them about, and makes the religion current in
the whole world. And that which was brazen is the reign of Ardashir, the
arranger and restorer of the world, and that of King Shahpur, when he
arranges the world which I, Ohrmazd, created; he makes happiness
(bukhtakih) prevalent in the boundaries of the world, and goodness shall
become manifest; and Adarbad of triumphant destiny, the restorer of the
true religion, with the prepared brass, brings this religion, together
with the transgressors, back to the truth. And that which was of copper
is the reign of the Ashkanian king, who removes from the world the
heterodoxy (javid-rastakih) which existed, and the wicked Akandgar-i
Kilisyakih is utterly destroyed by this religion, and goes unseen and
unknown from the world. And that which was of tin is the reign of King
Vahram Gor, when he makes the sight of the spirit of pleasure manifest,
and Ahriman with the wizards rushes back to darkness and gloom.And that
which was of steel is the reign of King Khosraw son of Kobad, when he
keeps away from this religion the accursed Mazdak, son of Bamdad, who
remains opposed to the religion along with the heterodox And that which
was mixed with iron [is the reign of the demons with disheveled hair of
the race of Wrath, when it is the end of the tenth hundredth winter of
thy millennium], O Zartosht the Spitaman!'
Zartosht said thus: 'Creator of the
material world! O propitious spirit! what token would you give of the
tenth-hundredth winter?'
Ohrmazd spoke thus: 'Righteous Zartosht! I
will make it clear: the token that it is the end of thy millennium, and
the most evil period is coming, is that a hundred kinds, a thousand
kinds, a myriad of kinds of demons with disheveled hair, of the race of
Wrath, rush into the country of Iran (Airan shatro) from the direction
of the east, which has an inferior race and race of Wrath. They have
uplifted banners, they slay those living in the world, they have their
hair disheveled on the back, and they are mostly a small and inferior
(nitum) race, forward in destroying the strong doer; O Zartosht the
Spitaman! the race of Wrath is miscreated (vishud) and its origin is not
manifest. Through witchcraft they rush into these countries of Iran
which I, Ohrmazd, created, since they burn and damage many things; and
the house of the house owner, the land of the land-digger, prosperity,
nobility, sovereignty, religion, truth, agreement, security, enjoyment,
and every characteristic which I, Ohrmazd, created, this pure religion
of the Mazdayasnians, and the fire of Warharan, which is set in the
appointed place, encounter annihilation, and the direst destruction and
trouble will come into notice. And that which is a great district will
become a town; that which is a great town, a village; that which is a
great village, a family; and that which is a [great] family, a single
threshold. O Zartosht the Spitaman! they will lead these Iranian
countries of Ohrmazd into a desire for evil, into tyranny and
misgovernment, those demons with disheveled hair who are deceivers, so
that what they say they do not do, and they are of a vile religion, so
that what they do not say they do.. And their assistance and promise
have no sincerity, there is no law, they preserve no security, and on
the support they provide no one relies; with deceit, rapacity, and
misgovernment they will devastate these my Iranian countries, who am
Ohrmazd.
And at that time, O Zartosht the Spitaman!
all men will become deceivers, great friends will become of different
parties, and respect, affection, hope, and regard for the soul will
depart from the world; the affection of the father will depart from the
son; and that of the brother from his brother; the son-in-law will
become a beggar (kidyak or kasik) from his father-in-law, and the mother
will be parted and estranged from the daughter.
'When it is the end of thy tenth hundredth
winter, O Zartosht the Spitaman! the sun is more unseen and more spotted
(vasangtar); the year, month, and day are shorter; and the earth of
Spandarmad is more barren, and fuller of highwaymen; and the crop will
not yield the seed, so that of the crop of the corn-fields in ten cases
seven will diminish and three will increase, and that which increases
does not become ripe; and vegetation, trees, and shrubs will diminish;
when one shall take a hundred, ninety will diminish and ten will
increase, and that which increases gives no pleasure and flavor. And men
are born smaller, and their skill and strength are less; they become
more deceitful and more given to vile practices; they have no gratitude
and respect for bread and salt, and they have no affection for their
country (desak).
'And in that most evil time a boundary has
most disrespect where it is the property of a suffering man of religion;
gifts are few among their deeds, and duties and good works proceed but
little from their hands; and sectarians of all kinds are seeking
mischief for them. And all the world will be burying and clothing the
dead, and burying the dead and washing the dead will be by law; the
burning, bringing to water and fire, and eating of dead matter they
practice by law and do not abstain from They recount largely about
duties and good works, and pursue wickedness and the road to hell; and
through the iniquity, cajolery, and craving of wrath and avarice they
rush to hell.
'And in that perplexing time, O Zartosht
the Spitaman! -- the reign of Wrath with infuriate spear and the demon
with disheveled hair, of the race of Wrath, --- the meanest slaves walk
forth with the authority of nobles of the land; and the religious, who
wear sacred thread-girdles on the waist, are then not able to perform
their ablution (padiyavih), for in those last times dead matter and
bodily refuse become so abundant, that one who shall set step to step
walks upon dead matter; or when he washes in the Barashnom ceremony, and
puts down a foot from the stone seat (magh), he walks on dead matter; or
when he arranges the sacred twigs (Barsom) and consecrates the sacred
cakes (Dron) in their corpse-chamber (nasai katak) it is allowable. Or,
in those last times, it becomes allowable to perform a ceremonial
(yazishn) with two men, so that this religion may not come to nothing
and collapse; there will be only one in a hundred, in a thousand, in a
myriad, who believes in this religion, and even he does nothing of it
though it be a duty; and the fire of Warharan, which will come to
nothing and collapse, falls off from a thousand to one care-taker, and
even he does not supply it properly with firewood and incense; or when a
man, who has performed worship and does not know the Nirangistan ('code
of religious formulas'), shall kindle it with good intentions, it is
allowable
'Honorable wealth will all proceed to those
of perverted faith (kevid-keshan); it comes to the transgressors, and
virtuous doers of good works, from the families of noblemen even unto
the priests (mog-mardan), remain running about uncovered; the lower
orders take in marriage the daughters of nobles, grandees, and priests;
and the nobles, grandees, and priests come to destitution and bondage.
The misfortunes of the ignoble will overtake greatness and authority,
and the helpless and ignoble will come to the foremost place and
advancement; the words of the upholders of religion, and the seal and
decision of a just judge will become the words of random speakers
(andezo-gokan) among the just and even the righteous; and the words of
the ignoble and slanderers, of the disreputable and mockers, and of
those of divers opinions they consider true and credible, about which
they take an oath, although with falsehood, and thereby give false
evidence, and speak falsely and irreverently about me, Ohrmazd. They who
bear the title of priest and disciples wish evil concerning one another;
he speaks vice and they look upon vice; and the antagonism of Ahriman
and the demons is much brought on by them; of the sin which men commit,
out of five sins the priests and disciples commit three sins, and they
become enemies of the good, so that they may thereby speak of bad faults
relating to one another; the ceremonies they undertake they do not
perform, and they have no fear of hell.
'And in that tenth hundredth winter, which
is the end of thy millennium, O righteous Zartosht! all mankind will
bind torn hair, disregarding revelation, so that a willingly-disposed
cloud and a righteous wind are not able to produce rain in its proper
time and season. 42. And a dark cloud makes the whole sky night, and the
hot wind and the cold wind arrive, and bring along fruit and seed of
corn, even the rain in its proper time; and it does not rain, and that
which rains also rains more noxious creatures than water; and the water
of rivers and springs will diminish, and there will be no increase. And
the beast of burden and ox and sheep bring forth more painfully and
awkwardly, and acquire less fruitfulness; and their hair is coarser and
skin thinner; the milk does not increase and has less cream (charbisht);
the strength of the laboring ox is less, and the agility of the swift
horse is less, and it carries less in a race.
'And on the men in that perplexing time, O
Zartosht the Spitaman! who wear the sacred thread-girdle on the waist,
the evil-seeking of mis-government and much of its false judgment have
come as a wind in which their living is not possible, and they seek
death as a boon; and youths and children will be apprehensive, and
gossiping chitchat and gladness of heart do not arise among them. And
they practice the appointed feasts (gashno) of their ancestors, the
propitiation (ausofrid) of angels, and the prayers and ceremonies of the
season festivals and guardian spirits, in various places, yet that which
they practice they do not believe in unhesitatingly; they do not give
rewards lawfully, and bestow no gifts and alms, and even those [they
bestow] they repent of again. And even those men of the good religion,
who have reverenced the good religion of the Mazdayasnians, proceed in
conformity with (bar-hamako rubishn) those ways and customs, and do not
believe their own religion. And the noble, great, and charitable, who
are the virtuous of their own country and locality, will depart from
their own original place and family as idolatrous; through want they beg
something from the ignoble and vile, and come to poverty and
helplessness; through them nine in ten of these men will perish in the
northern quarter.
'Through their way of misrule everything
comes to nothingness and destitution, levity and infirmity; and the
earth of Spandarmad opens its mouth wide, and every jewel and metal
becomes exposed, such as gold and silver, brass, tin, and lead. And rule
and sovereignty come to slaves, such as the Turk and non-Turanian (Atur)
of the army, and are turbulent as among the mountaineers; and the Chini,
the Kavuli, the Softi, the Ruman (Arumayak), and the white-clothed
Karmak then attain sovereignty in my countries of Iran, and their will
and pleasure will become current in the world. The sovereignty will come
from those leather-belted ones and Arabs (Tazhigan) and Rumans to them,
and they will be so misgoverning that when they kill a righteous man who
is virtuous and a fly, it is all one in their eyes. And the security,
fame, and prosperity, the country and families, the wealth and
handiwork, the streams, rivers, and springs of Iran, and of those of the
good religion, come to those non-Iranians; and the army and standards of
the frontiers come to them, and a rule with a craving for wrath advances
in the world. And their eyes of avarice are not sated with wealth, and
they form hoards of the world's wealth, and conceal them underground;
and through wickedness they commit sodomy, hold much intercourse with
menstruous women, and practice many unnatural lusts.
'And in that perplexing time the night is
brighter, and the year, month, and day will diminish one-third; the
earth of Spandarmad arises, and suffering, death, and destitution become
more severe in the world.'
So Ohrmazd spoke to Zartosht the Spitaman
thus: ' Inquire fully and learn by heart thoroughly! teach it by Zand,
Pazand, and explanation! tell it to the priests and disciples who speak
forth in the world, and those who are not aware of the hundred winters,
tell it then to them! so that, for the hope of a future existence, and
for the preservation of their own souls, they may remove the trouble,
evil, and oppression which those of other religions cause in the
ceremonies of religion (dino yesnan). And, moreover, I tell thee this, O
Zartosht the Spitaman! that whoever, in that time, appeals for the body
is not able to save the soul, for he is as it were fat, and his soul is
hungry and lean in hell; whoever appeals for the soul, his body is
hungry and lean through the misery of the world, and destitute, and his
soul is fat in heaven.'
Zartosht inquired of Ohrmazd thus: 'O
Ohrmazd, propitious spirit! creator of the material world who art
righteous!' -- He is Ohrmazd through righteous invocation, and the rest
through praise; some say 'righteous creator!' -- 'O creator! in that
perplexing time are they righteous? and are there religious people who
wear the sacred thread-girdle (kusti) on the waist, and celebrate
religious rites (dino) with the sacred twigs (Barsom)? and does the
religious practice of khwetodas continue in their families?'
Ohrmazd said to Zartosht thus: 'Of the best men is he
who, in that perplexing time, wears the sacred thread-girdle on the
waist, and celebrates religious rites with the sacred twigs, though not
as in the reign of King Vishtasp. Whoever in that perplexing time
recites Ita-ad-yazam ad yazamaide, and one Ashem-vohu, and has learned
it by heart, is as though, in the reign of King Vishtasp, it were a
Dvazdah-homast with holy-water (zohr). And by whomever prayer is offered
up, and the
Gatha-hymns
are chanted, it is as though the whole ritual had been recited, and the
Gatha-hymns consecrated by him in the reign of King Vishtasp. 61. The
most perfectly righteous of the righteous is he who remains in the good
religion of the Mazdayasnians, and continues the religious practice of
khwetodas in his family.'
Ohrmazd said to the righteous Zartosht: 'In
these nine thousand years which I, Ohrmazd, created, mankind become most
perplexed in that perplexing time; for in the evil reigns of Az-i Dahak
[Zohak] and Frasiyav of Tur mankind, in those perplexing times, were
living better and living more numerously, and their disturbance by
Ahriman and the demons was less . For in their evil reigns, within the
countries of Iran, there were not seven towns which were desolate as
they will be when it is the end of thy millennium, O Zartosht the
Spitaman! for all the towns of Iran will be ploughed up by their horses'
hoofs, and their banners will reach unto Padashkhvargar2, and
they will carry away the sovereignty of the seat of the religion I
approve from there; and their destruction comes from that place, O
Zartosht the Spitaman! this is what I foretell.'
Whoever of those existing, thus, with
reverence unto the good, performs much worship for Ohrmazd, Ohrmazd,
aware of it through righteousness, gives him whatsoever Ohrmazd is aware
of through righteousness, as remuneration and reward of duty and good
works, and such members of the congregation, males and females, I
reverence; and the archangels, who are also male and female, they are
good.
نماد شير و خورشيد در فرهنگهاي ايراني و سامي و
دوره هاي تداخل اين دو فرهنگ با هم (چه در پيش از اسلام مثل
دوره هخامنشي يا
دوره اشاعه باورهاي مانوي و يا بعد از اسلام در هنگام
دولتهاي شيعي مثل آل بويه و
ديلميان و دوره صفوي) داراي مفاهيم خاصي است. شير گرچه در
آيين مهرپرستي آريايي و
آينن هاي بابلي داراي يك مفهوم مشخص است اما در اسلام و
بويژه نزد اهل شيعه اماميه
(نه
شيعه آخوندي) به دليل استفاده از واژه "اسدالله غالب" شير خدا كه لقب علي
بن
ابي طالب است نشانه كمال و شجاعت است. شير در خانه خورشيد
يكي از علايم خوش يمن
علم ستاره شناسي است كه موقعيت خاصي را بشارت مي دهد. يعني
زماني كه خورشيد در برج
اسد يعني مردادماه در اوج خود قرار مي گيرد و نور خورشيد
بيشتر از هر زماني از
سال تجلي مي کند. اين بدان معني است که ما ايرانيان معتقديم
که بالاخره روزي اين
ولايت الهي ظهور مي يابد و حقيقتش روشن خواهد شد. آن روز
قدرت (شمشير) بدست شير
(يعني
انسان کامل) که در انديشه مهري"ميترا" و در باور زرتشتي "سوشيانت" و در کيش
شيعي اسلامي " مهدي" نام دارد ، قرار مي گيرد. پرچم شير و
خورشيد نشان از آن دارد
که ايرانيان براي رسيدن به اين هدف پرچمدار و پيشتاز خواهند
بود
. ا
شمشير بدست شير هم نمادش به اين معنا است كه
ايرانيان باور دارند كه بالاخره قدرت بايد بدست انسان (يا
انسانها)ي كامل برسد تا
موضوع بي عدالتي در جامعه خاتمه پيدا كند . چه شمشير نماد
قدرت است و بودنش در دست
شير به اين معنا است كه ما معتقديم تا قدرت بدست انسان
كاملي چون علي بن ابي طالب و
يا زرتشت و يا مسيح و يا ميترا نرسد ظلم هست و مردم به حقوق
همديگر تجاوز مي كنند.
غيبت امام از ميان امت و ناشناخته بودن او براي عموم، از جهاتي محروميت
بزرگي است، ولي از جهات ديگر، امام نقش خود را همچنان ايفا مي کند، به طوري
که غيبت و حضوروي، در ايفاي اين نقش تأثيري ندارد . يکي از وظايف خاص امام
هدايت باطني است ، امام در زمان غيبت نيز، در امر هدايت باطني نقش فعال
دارد و افرادي که بخواهند و زمينه دريافت اين نور هدايت را ، در خود فراهم
سازند ، از آن آفتاب حقيقت، روشنايي گرفته و در مراتب کمال بالاتر مي روند
. امام ، از راههاي گوناگون، جويندگان صديق را در مشکلات و پي بردن به
حقايق و معارف امداد مي دهند و به انگشت هدايت خويش، گره از مشکلات آنها
مي گشايند. در انديشه اسلامي، مبارزات دامنه دارحضرت مهدي (عج) و ظهور او،
آخرين حلقه از حلقه هاي مبارزات اهل حق ، عليه اهل باطل است، يعني مبارزات
اهل حق ، در طول تاريخ ادامه دارد و روز بروز، زمينه براي پيروزي حق فراهم
تر مي شود، تا اينکه قيام مهدي موعود (ع) ، اين مبارزات را به نتيجه نهايي
خود مي رساند وخورشيد عدل و حق ، در آسمان بشريت طلوع مي کند، بنابر اين،
کساني در اين پيروزي نهايي سهيم هستند، که در دوران حيات خود به طور عملي
، در جبهه اهل حق باشند، زيرا پيروزي حضرت مهدي (عج) ، پيروزي اهل حق
درتمام طول تاريخ است . بايد توجه داشت، اعتقاد به ظهور مهدي موعود، اخصاص
به اسلام و تشيع ندارد در تمامي اديان گذشته و همه فرهنگ هاي مذهبي به ظهور
مصلح در آخرالزمان بشارت داده شده است و اين امر، يکي از مشترکات تمامي
اديان و مذاهب است اگر چه در جزئيات امر اختلافاتي بين آنها وجود دارد، ولي
در اصل قضيه، که انتظار ظهور مصلح در آخرالزمان است اختلافي نيست .آنچه
بايد همواره در نظر داشت اين است که ظلم و فساد پايان پذير است و ايجاد
عدالت کلي بر روي زمين تنها يک آرزو نيست، بلکه، آينده بطور قطع از آن
عدالت و تقوا پيشگان است .بي ترديد ، بزودي فرا مي رسد، زماني که از جور،
ظلم ، جنايت ، فساد وپستي خبري نخواهد بود و آنروز، دروان بلوغ فکري ،
معنوي و اجتماعي انسان است .
امام در جهان پر از آشوب ، بيداد
و فساد و بدنبال ظهور وقايع
و نشانه هايي به
پا مي
خيزد.
وي
براي
اين
مبارزه عظيم
راهي
سخت و سهمگين
در پيش
دارد و
ياراني
فداکار ، با ايمان
وواجد همه خصلت هاي
لازم
يک
مجاهد راستين
مي
خواهد. وقتي
امام ظهور مي
کند شيعيان
واقعي
از همه شهر ها خود رابه او مي
رسانند اما پيروزي
به آساني
محقق نمي
شود .
وقتي
بينش
واقعي
اسلام ترويج
شد و حاکميت
طاغوت ها و گمراهي
هاي
دين
فروشان در هم شکست ، محيط
براي
رشد فکري ،
عقلي
وعلمي
مساعد مي
شود، دانش د ررشته هاي مختلف رشد
کرده و حضرت مهدي
(عج) عدالت را در همه جا مي
گستراند، ثروت را مساوي
تقسيم
مي
کند، زمين
آباد مي
شود ، مردم به همه تجهيزات
و وسايل
دست پيدا
مي
کنند و رفته رفته، ثروت چنان زياد
مي
شود که هيچ
نيازمند
و بيچاره
اي وجود
نخواهد داشت ، امنيت
همه جا را مي
گيرد
و محيطي
امن همراه با آرامش بوجود مي
آيد
، مهرباني
، حق پرستي
، محبت ، برادري
و برابري
در ميان
انسانها رواج خواهد
يافت
و تبعيض
وزور از بين
مي
رود .
در چنين
شرايطي
، اسلام حقيقي
در تمامي
ابعاد، در سرتاسر عالم استقرار مي
يابد
، انسانيت
شکوفا مي
شود و ارزشهاي
اصيل
الهي
حاکم مي
شود ، اين
دوران ، دوران بلوغ فکري ،
معنوي
واجتماعي
انسان است .
حكيمه خاتون عمه امام حسن عسكرى(عليه السلام) گويد: روز
پنجشنبه نيمه شعبان به منزل برادرم رفتم، هنگام مراجعت، امام عسكرى(عليه
السلام)فرمود: امشب را نزد ما باش، امشب فرزندى كه خداوند زمين را به علم و
ايمان و هدايت او زنده گرداند متولّد مى شود.
بالاخره ماندم صبح صادق حالت اضطراب در نرجس خاتون(عليها
السلام)پديد آمد، او را در بر گرفتم، امام(عليه السلام) فرمود: سوره قدر را
بر او بخوان، مشغول خواندن سوره قدر شدم شنيدم آن كودك در رحم مادر در
خواندن سوره با من همراهى مى كند در اين موقع پرده اى بين من و آنها افكنده
شد، ديگر نرجس را نمى ديدم، از آنجا سراسيمه دور شدم امام عسكرى (عليه
السلام) فرمود: برگرد، برگشتم در نرجس(عليها السلام) نورى مشاهده كردم كه
ديده ام را خيره كرد و امام زمان(عليه السلام) را ديدم رو به قبله به سجده
افتاده سپس دستش را بلند كرد و مى گفت: گواهى مى دهم به يكتائى خدا و اينكه
جدم، رسولخدا(صلى الله عليه وآله وسلم) است، و پدرم امير مؤمنان(عليه
السلام)، وصىّ رسول خدا است، بعد يك يك امامان را شمرده تا به خود رسيد.
«وَ نُرِيدُ اَنْ نَّمُنَّ
عَلَى الَّذِينَ اسْتُضْعِفُوا فِى الاَرْضِ وَنَجْعَلَهُمْ اَئِمَّةً وَ
نَجْعَلَهُمُ الْوارِثينَ ـ وَ نُمَكِّنَ لَهُمْ فِى الاَْرْضِ وَنُرِىَ
فِرْعَوْنَ وَهامانَ وَجُنُودَ هُما مِنْهُمْ ماكانُوا يَحْذَرُونَ;
ابوالاديان مى گويد: ابّهت امام عسكرى(عليه السلام) مرا
گرفت، ديگر نپرسيدم كه منظور چه هميانى است، برخاستم خدا حافظى كردم نامه
را گرفتم بسوى مدائن رهسپار شدم، نامه ها را به صاحبانشان دادم و جواب
نامه ها را گرفتم و به سامره برگشتم همين كه وارد خانه امام حسن(عليه
السلام)شدم صداى گريه شنيدم فهميدم كه امام عسكرى(عليه السلام)دار دنيا را
وداع كرده است ولى ديدم گروهى دور جعفر كذّاب را گرفته اند و به او به
عنوان امام تهنيت مى گويند و بعضى به او تسليت مى گفتند. در اين ميان كسى
آمد و به جعفر گفت: جنازه برادرت را غسل داده اند، بفرمائيد بر آن جنازه
نماز بخوانيد ديدم جعفر برخاست و همراه گروهى براى انجام نماز رهسپار شد،
با خود گفتم: عجبا ! اگر امام مردم، بى دين بشود، معلوم مى شود كه همواره
دين از اول سست بوده است، چون من جعفر كذّاب را مى شناختم كه همواره با ساز
و آواز و شرابخوارى سروكار داشت، من هم دنبال جعفر براه افتادم تا ببينم
جريان به كجا منتهى مى شود. كنار جنازه امام عسكرى(عليه السلام) رسيديم
جعفر پيش ايستاده و همراهان پشت سرش، گفتم ديگر كار از كار گذشت، ناگهان
پرده سفيدى كه در حجره آويزان بود بلند شد، ديدم كودكى نورانى پيدا شد،
رداى جعفر را گرفت و فرمود: اى عمو! پس برو، من سزاوارترم كه بر جنازه پدرم
نماز بخوانم، جعفر مانند نقش برديوار هيچ نتوانست بگويد و كنار رفت. آن
كودك مشغول نماز شد و پس از نماز همين كه خواست برود به من رسيد و فرمود:
جواب نامه ها را به من بده، نامه ها را به او دادم، رفت به حجره، با خود
گفتم حمد و سپاس خدا را كه دو علامت از علاماتى كه امام عسكرى(عليه السلام)
به من فرموده بود ظاهر شد، نزد جعفر آمدم و گفتم اين طفل كه بود؟ گفت: من
اصلاً چنين كودكى را نديده ام و نمى شناسم.
«اَلْمَهْدِىُّ مِنْ
وُلْدِى اَرْبَعِينَ سَنَةً كَانَ وَجْهُهُ كَوْكَبٌ دُرِّىٌ فِى خَدِّهِ
الاَْيْمَنِ خالٌ اَسْوَدٌ عَلَيْهِ عَبَائَتانِ قُطْوانِيَتانِ، كَاَنَّهُ
مِنْ رِجالِ بَنِى اِسْرائِيلِ يَسْتَخْرِجُ الْكُنُوزَ وَيَفْتَحُ
مَدَائِنَ الشِّرْكِ;
جاءَ الْحَقُّ وَ
زَهَقَ الْباطِلُ اِنَّ الْباطِلَ كانَ زَهُوقاً
مَنْ
مَاتَ وَلَمْ يَعْرِفْ اِمَامَ زَمانِهِ ماتَ مِيتَةً جَاهِلِيّةً.
پدر بزرگوار حضرت
امام، 1/ آيا اين حکم مربوط به آنهايي ست که محاکمه شده اند و محکوم به
اعدام گشته اند ولي تغيير موضع نداده اند و هنوز حکم درباره شان انجام
نشده، يا آنها که محاکمه هم نشده اند محکوم به اعدامند؟ 2/ آيا منافقيني که
قبلا محکوم به زمان محدودي شده اندو مقداري از زندانشان را هم کشيده اند
ولي بر سر موضع نفاق مي باشند، محکوم به اعدام مي باشند؟ 3/ در مورد رسيدگي
به وضع منافقين آيا پرونده هاي منافقيني که در شهرستانهايي که خود استقلال
قضايي دارند و تابع مرکز استان نيستندبايد به مرکز ارسال گردد يا خود مي
توانند مستقلا عمل کنند؟ فرزند شما احمد
بسمه تعالي
در تمام موارد فوق
هر کس در هر مرحله اگر بر سر نفاق باشد، حکمش اعدام است، سريعا دشمنان
اسلام را نابود کنيد. در مورد رسيدگي به وضع پرونده ها در هر صورت که حکم
سريع تر اجرا گردد ، همان مورد نظر است.
روح اله الموسوي
الخميني |
ظهور
اسمش توي شناسنامه
محمد بود، پدري مذهبي اين اسم را بر او گذاشته بود، پدر دوست داشت ابولحسن
صدايش کند، خودش بعدها اصرار کرد مهدي صدايش کنند، اين طوري که پيش مي رود
معلوم مي شود که هيچ کس از اسمش راضي نيست، اصولا هيچ کس از داشته هاي خود
راضي نيست و براي همين ايراني ها مي گويند، مرغ همسايه غاز است، اما او
براي اين دوست نداشت دليل خوبي داشت، بچه هاي محل که همه از نظر او و از
نظر خيلي هاي ديگر و شايد همه به استثناء خودشان، فاسد بودند، «اَبولي»
صدايش مي کردند که در زبان آنها به معني آلتشان بود، مهدي مذهبي بود، اسلام
مي گويد ايمان آوردني که از روي يقين و به خواست آدم نباشد، پذيرفته نيست،
عجيب اين است که کسي که در خانواده ي مسلمان به دنيا مي آيد، هنگام تولد در
گوشش اذان مي گويند و نمي تواند دين ديگري انتخاب کند، محکوم به ارتداد مي
شود و ريختن خونش واجب، بدون که خودش خواسته باشد مذهبي شده بود، يعني از
زماني که چشم باز کرده بود اعمال مذهبي خير بودند و غير مذهبي شَّر، مذهبي
شده بود و مي شد گفت که هيچ گناهي تا آن سن از او سر نزده بود، بچه محل
هايش همين را مسخره مي کردند و مي گفتند، چيزش«آکه»، يعني آلتش آکبند است،
«آکبند» هم به معني بسته اي ست که لفافه اش باز نشده باشد، اصطلاحي که
بيشتر براي لوازم منزل بکار مي رود، مهدي معصوم بود، اگه با چيزش نَشاشه،
يادش مي ره که دارَتِش، البته اين تنها خودش نبود که چنين عقيده اي داشت،
همه همين طور فکر مي کردند و پدرش به همين موضوع افتخار مي کرد، البته وقتي
ادعا کرد منجي است، ديگر کسي براي او معصوميت قائل نبود که او را ازگناهکار
ترين آدمها و همرديف شمر و يزيد مي شناختند، چرا که به دروغ خودش را جانشين
پيامبر خدا معرفي کرده بود، براي اين ادعا دلايلي هم داشت...ا
پدرش مي گفت که
شبي که نطفه ي او بسته شده، فرشته ها آمده اند و او را به بهشت برده اند،
آنها روي پشت بام خانه شان به طور غير مجاز دو اتاق ساخته بودند که قسمتي
از پشت بام حياط آن محسوب مي شد و شب ها منظره ي خيلي خوبي داشت، اين ساخت
و ساز غير مجاز البته پيش از تولد مهدي انجام شده بود و از اين بابت گناهي
متوجه او نمي شد، پدرش مي گفت در آن شب مرغي از بهشت آمده که قفسي طلايي در
پنجه هايش داشته، قفس را روي پشت بام گذاشته و او انگار طلسم شده باشد،
رفته و توي آن نشسته و مرغ پرواز کرده و رفته به بهشت، در آنجا چند نفر را
با چهره هاي نوراني ديده که کنار حوضي نشسته اند و از شدت نور چهره شان
پيدا نبوده، به رسم ادب از جا بلن&# |
