BORI AMONAT

BORI AMONAT amonati rabboni, amo­nati rububiyat, istedodi fitri va khudodod, ki odami ba tufayli on ba martabai balandi kamolot, az jumla shinokht va dustii Khudovand rasad. Manbai Bori amonat «oyati amonat» (Quron: 33:72) ba shumor meravad: «Mo in amonatro bar osmonho va zamin va kuhho arza doshtem, pas az bardoshti on boznishastand va az on tarsidand va odami onro bardosht, hamono u sitamgori nodon bud». Dar taf­siri oyati mazkur ovardaand, ki inson az chigunagii amo­nat va foidahoi on suol kard va chun posukh girift, ki ba­roi adoi on podosh meyobad va baroi raddi on uqubat, onro paziruft, ammo saranjom dar adoi on khiyonat kard va malum gasht, ki u bar nafsi khud sitamgor va ba amri ilohi nodon ast. Sitamgori va nodonii inson gunogun tabir shudaast. Chunonchi, orifon inro boisi tani in­son ne, balki madh va sitoishi u arzyobi karda, ibroz doshtaand, ki khomili Bori amonat meboist bar nafsi khud sitamgor mebud, az lazzatho, nozu nematho va khohishu orzuho khuddori mekard va nodon mebud, ba on mano, ki gayri Khaqro namedonistu nameshinokht, to metavonist, ki bori garoni amonati rabboniro bardorad.

Tafsiri «amonat» az jonibi beshtari ulamo janbai ibodati va yo manoi ijtimoi, siyosi va akhloqi dorad. Mashhurtarin tabirhoi ulamoi din az in kalima taf­siri on ba manoi din, hudud, taklifhoi shari va faroizi dini, amru nahyi Khudovand ast. Tafsiri «amonat» ba manoi nigoh doshtani farj az harom, kanorajui az fisqu fujur, doroi janbai akhloqi; tafsiri «amonat» ba manoi adolat va adl doroi janbai ijtimoi-siyosi meboshad.

Az didgohi irfoni tanho inson Bori amonatro bardoshta me­tavonist; ba hamin khotir u kamol yofta, az hamai mavjudoti koinot barguzida shud, ba marhalai shinokhtu marifat rasid va ba jomeiyati asmovu sifoti ilohi dast yoft. Insoni notavon Bori amonatro, ki hatto farishtagon az bardoshtanash sarkashi kardand, ba lutfi Khaq va bo himmati khud bardosht. Hamin amr sababi fazilati u bar farishtagon va tamomi ofaridagon gardid. Ba andeshai Maybudi sababi Bori amonatro bardoshtani «odamizodi puste dar ustukhone kashida» bebokiyu mardonagi, himmat va sohibi dil budani ust. Osmon va Zamin ba buzurgii bor nigarista, az bardoshtani on sar vo zadand, ammo inson ba karimii nihandai amonat nigarist. Bori amonat karimon ba himmat kashand, na ba quvvat».

Ba tavri kulli dar buzurgii shani Bori amonat ulamoi din va orifon ittifoqi nazar dorand, ammo dar fahmishi mohiyati in tabir, maqom va mavqeiyati inson dar mavridi on didgohhoi onho mukhtalif va bazan komilan mukholif budaand. Orifon niz dar bisyor mavridho amonatro shomili hamon manoho (vojibot va faroizi dini, amru nahyi ilohi) donistaand. Hatto tabiri irfonii amonat ba manoi sirri tavhid yo asrori ilohi va nuri muhammadi bo tafsirhoi ulamo mutobiqat dorad. Ikhtilofi nazari jahonbinii irfoni va ulamo dar masalai amonat dar mavridi didgohhoi khossi insonshinosii onho namoyon megardad. Az didgohi orifon inson ba amonat khiyonat nakarda, balki Bori amonatro bar dush dorad, ki khud nishonai buzurgiyu azamati shani inson ast. Chunin didgoh az nazari baze ulamoi din dar in masala ba kulli tafovut dorad.

Nazdi bisyor orifon, khususan Ibni Arabi va payravonash, amonat hamchun ishq tafsir shudaast. Ishq omili paydoishi jahon va sababi zuhuri surati unsurii insone ast, ki jomei jamii sifot va asmoi jaloli va jamoli buda, onro metavon ba haysi mazhariyati kamol va jome­iyati surati insoni tabir kard. Yane, na hama guna inson shoistai bardoshti Bori amonat ast, balki on khossi toifai makhsusi insonhost: insoni khalifa yo insoni komil, ki anbiyovu avliyo az on jumlaand. Az nigohi guruhe az sufiyon, azbaski yake az khosiyathoi ishq balo ast, pas, on niz amonati rabbonist.

Khofizi Sherozi dar gazale bo istifoda az sanati talmeh ba Bori amonat ishora kardaast:

Osmon bori amonat natavonist kashid,

Qurai kor ba nomi mani devona zadand.

S. Mahmadulloh.