Qamousequr`an Be

‫ب اﻟﻤﮫﺪی«‬ ‫»ﺑﺴﻢ ر ّ‬

‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ب‪:‬‬

‫ﺑﺌﺮ = ﭼﺎﻩ‪] .‬ﺣﺞ‪ [٤٥:‬ﻭ ﭼﺎﻩ ﻣﻌﻄﹼﻞ ﻛﻪ ﺁﺏ ﺑﺮ‪ ،‬ﻧﺪﺍﺭﺩ ﻭ ﻛﺎﺥ ﮔﭻ ﻛﺎﺭﻯ ﺷﺪﻩ‪ ،‬ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻣﺪﻩ‪ :‬ﮔﻮﻳﻨﺪ ﺑﺌﺮ ﭼﺎﻩ ﻛﻬﻨﻪ ﻭ ﻗﺪﳝﻰ ﺍﺳﺖ ﻛﻪ ﺣﻔﺮ ﻛﻨﻨﺪﻩ ﻭ ﻣﺎﻟـﻚ ﺁﻥ ﻣﻌﻠـﻮﻡ‬ ‫ﻧﻴﺴﺖ‪ ...‬ﺍﻳﻦ ﻧﻘﻞ ﺑﺎ ﻛﻠﻤﻪ ﻣﻌﻄﻠﻪ ﺧﻴﻠﻰ ﻣﻨﺎﺳﺐ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺄﺱ = ﺳﺨﱴ‪ .‬ﻧﺎﭘﺴﻨﺪ‪ .‬ﺑﺆﺱ ﻭ ﺑﺄﺳﺎﺀ ﻧﻴﺰ ﳘﺎﻥ ﻣﻌﲎ ﺭﺍ ﺩﺍﺭﺩ )ﻣﻔﺮﺩﺍﺕ( ﺍﻳﻀﹰﺎ ﺑﻪ ﻣﻌﲎ ﻋﺬﺍﺏ‪ ،‬ﺧﻮﻑ‪ ،‬ﻗﺪﺭﺕ‪ ،‬ﻭ ﺳﺨﱴ ﺟﻨﮓ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ(ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺟﺎﻣﻊ‬ ‫ﲤﺎﻡ ﻣﻌﺎﱏ ﳘﺎﻥ ﺳﺨﱴ ﻭ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ‪ .‬ﻋﺬﺍﺏ‪ ،‬ﺟﻨﮓ‪ ،‬ﺧﻮﻑ ﳘﻪ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺳﺨﱴ ﻭ ﻧﺎﭘﺴﻨﺪﺍﻧﺪ ]ﻧﺴﺎﺀ‪ [٨٤:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺑﺄﺱ ﺳﺨﱴ ﻭ ﺻﻼﺑﺖ‬ ‫ﺑﺎﺷﺪ ﻳﻌﲎ ﺧﺪﺍ ﺍﺯ ﺣﻴﺚ ﺻﻼﺑﺖ ﻭ ﻋﻘﻮﺑﺖ ﺳﺨﺖﺗﺮ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ [٤٣:‬ﻣﺮﺍﺩ ﺍﺯ ﺑﺄﺱ ﺩﺭ ﺁﻳﻪ ﻗﻬﺮﹰﺍ ﻋﺬﺍﺏ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺯ ﺍﻓﺮﺍﺩ ﺳﺨﱴ ﺍﺳﺖ ﻛﻪ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻛﻠﻤﻪ ﺍﺳـﺖ‬ ‫ﻼ ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [١٧٧:‬ﺑﺄﺱ ﺭﺍ ﺩﺭ ﺁﻳﻪ‪ ،‬ﺷﺪﺕ ﺟﻨﮓ ﻭ ﺟﻨﮓ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺑﺎ ﺍﺻﻞ ﻣﻌﲎ ﻛﺎﻣ ﹰ‬ ‫ﺑﺎﺋﺲ ﺩﺭ ﺁﻳﻪ ]ﺣﺞ‪ [٢٨:‬ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻭ ﺳﺨﱴ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﻓﻘﲑ ﺻﻔﺖ ﺑﺎﺋﺲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﳑﻜﻦ ﺍﺳﺖ‪ ،‬ﺑﺎﺋﺲ ﻏﲑ ﻓﻘﲑ ﺑﺎﺷﺪ ]ﺍﻋﺮﺍﻑ‪ [١٦٥:‬ﻳﻌﲎ ﻋﺬﺍﺏ‬ ‫ﺷﺪﻳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺲ = ﻓﻌﻞ ﺫ ﻡ‪ ‬ﺍﺳﺖ ﻭ ﺩﺭ ﲤﺎﻡ ﻣﺪﺣﻬﺎ )ﻣﻔﺮﺩﺍﺕ( ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺑ‪‬ﺆ‪‬ﺱ ﺑﻪ ﻣﻌﲎ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺑﻘﺮﻩ‪ [٢٠٦:‬ﺟﻬﻨ‪‬ﻢ ﺑﺮﺍﻯ ﺍﻭ ﻛﺎﰱ ﺍﺳﺖ ﻭ ﺑﺪ ﺟﺎﻳﮕﺎﻫﻰ ﺍﺳﺖ‪.‬‬ ‫ﺑِﺌ ‪‬‬ ‫ﮔﺎﻫﻰ ﺑﻌﺪ ﺍﺯ ﺑﺌﺲ ﻣﺎﺀ ﻧﻜﺮﻩ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺷﻴﺌﻰ ﻭ ﺍﻟﹼﺬﻯ ﺍﺳﺖ‪ .‬ﻭ ﻓﺎﻋﻞ ﺑﺌﺲ ﺭﺍ ﺗﻔﺴﲑ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪[ ٩٣:‬ﺑﺪ ﺍﺳﺖ ﺁﻧﭽﻪ ﺍﳝﺎﻧﺘﺎﻥ ﺑﺪﺍﻥ ﺍﻣﺮ ﻣﻰﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺄﺳﺎﺀ = ﺑﻪ ﻣﻌﲎ ﺳﺨﱴ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﻔﺮﺩﺍﺕ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﺩﺍﻫﻴﻪ )ﻭﺍﻗﻌﻪ ﻫﻮﻟﻨﺎﻙ( ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻫﺮ ﭼﻪ ﻫﺴﺖ‪ ،‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺳﺨﱴ ﺷـﺪﻳﺪ ﺍﺳـﺖ‬ ‫]ﺑﻘﺮﻩ‪ ،[١٧٧:‬ﻳﻌﲎ ﻭ ﺻﱪ ﻛﻨﻨﺪﮔﺎﻥ ﺩﺭ ﺳﺨﱴ ﻭ ﺿﺮﺭ ﺷﺪﻳﺪ ﻭ ﺩﺭ ﻣﻮﻗﻊ ﺟﻨﮓ ‪.‬‬ ‫ﺑﻴﻀﺎﻭﻯ ﺍﺯ ﺍﺯﻫﺮﻯ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺑﺄﺳﺎﺀ ﺩﺭ ﺳﺨﺘﻴﻬﺎﺋﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺧﺎﺭﺝ ﺍﺯ ﺑﺪﻥ ﺑﺎﺷﺪ ﻣﺜﻞ ﺳﺨﱴ ﺩﺭ ﺍﻣﻮﺍﻝ ﻭ ﻏﲑﻩ ﻭ ﺿﺮ‪‬ﺍﺀ ﺳﺨﺘﲕ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﺪﻥ ﺭﺳﺪ ﻣﺜﻞ ﻣﺮﺽ ﻭ‬ ‫ﺿﺮ‪‬ﺁ ِﺀ ﺯﻣﻴﻨﮕﲑﻯ ﻭ ﺳﺨﱴ ﻭ ﻧﻘﺺ ﺩﺭ ﺍﻣﻮﺍﻝ ﻭ ﻧﻔﻮﺱ ﺍﺳﺖ‪ .‬ﻛﻠﻤﻪ‬ ‫ﺯﺧﻢ ﻭ ﻏﲑﻩ‪ .‬ﺻﺎﺣﺐ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢١٤‬ﺍﺯ ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻭﱃ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ ،‬‬ ‫ﺑﺄﺳﺎﺀ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﭘﻴﻮﺳﺘﻪ ﻣﻌﺎﺩﻝ ﺿﺮ‪‬ﺁﺀ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻗﻮﻝ ﹶﺍﺯ‪‬ﻫ‪‬ﺮﻯ ﺻﺤﻴﺢﺗﺮ ﺍﺳﺖ‪ .‬ﺗﺎ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﻓﺮﻕ ﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺎﺀ = ﺣﺮﻑ ﺩﻭﻡ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﻓﺎﺭﺳﻰ ﻭ ﺣﺮﻑ ﺟﺮ‪ ‬ﺍﺳﺖ‪ ،‬ﺍﻫﻞ ﻟﻐﺖ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﭼﻬﺎﺭﺩﻩ ﻣﻌﲎ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﻛﻪ ﻣﻨﺎﺳﺐ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺳﺖ ﻧﻘﻞ ﻣﻰﺷﻮﺩ‪.‬‬ ‫‪ -١‬ﺗﻌﺪﻳﻪ‪ .‬ﻣﺜﻞ ]ﻓﺮﻗﺎﻥ‪] ،[٧٢:‬ﺑﻘﺮﻩ‪] ،[٢٠:‬ﺍﻧﻌﺎﻡ‪ [١٦٠:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﺍﻣﺜﺎﻝ ﺁ‪‬ﺎ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ »ﺑﺎﺀ« ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﻓﻌﻞ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﳑﻜﻦ ﺍﺳﺖ ﺑﻌﻀﻰﻫﺎ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺑﻘﺮﻩ‪ [٩٢:‬ﻭ ﻏﲑﻩ‪» ،‬ﺑﺎﺀ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻊ ﻭ ﻣﺼﺎﺣﺐ ﺑﮕﲑﻧﺪ ﻳﻌﲎ‪ :‬ﻣﻮﺳﻰ ﺑﺎ ﺑﻴ‪‬ﻨﺎﺕ ﺁﻣﺪ! ﻭﱃ ﻣﻌﻨﺎﻯ ﺗﻌﺪﻳﻪ ‪‬ﺘﺮ ﻭ ﺩﻟﭽﺴﺐ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪:‬‬ ‫ﻣﻮﺳﻰ ﺑﻴ‪‬ﻨﺎﺕ ﺭﺍ ﺁﻭﺭﺩ‪.‬‬ ‫‪ -٢‬ﺗﺄﻛﻴﺪ ﻭ ﺁﻥ ﺭﺍ ﺯﺍﺋﺪﻩ ﮔﻮﻳﻨﺪ‪ :‬ﻇﺎﻫﺮﹰﺍ ﺯﺍﺋﺪ ﺑﻪ ﻣﻌﻨﺎﻯ ﰉ ﻓﺎﻳﺪﻩ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻛﻪ ﺩﺭ ﺗﻐﻴﲑ ﻣﻌﲎ ﻛﻼﻡ ﻣﺜﻞ ﺗﻌﺪﻳﻪ ﻭ ﻏﲑﻩ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﻛﻠﻤﺎﺗﻰ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﺎﺩﻩ‬ ‫»ﻛﻔﻰ« ﻭﺍﻗﻊﺍﻧﺪ »ﺑﺎﺀ« ﺭﺍ ﺯﺍﺋﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪] ،[٦:‬ﻧﺴﺎﺀ‪] ،[٤٥:‬ﺍﺳﺮﺍﺀ‪ [١٤:‬ﺩﺭ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﳏﻞﹼ ﺍﺯ ﻗﺮﺁﻥ ﻛﻪ ﻓﻌﻞ ﻛﻔﻰ ﺑﻪ ﺻﻮﺭﺕ ﻣﺎﺿﻰ ﺁﻣﺪﻩ‪ ،‬ﻣﺎ ﺑﻌﺪ ﳘﻪ ﺑﺎﺀ‬ ‫ﺍﺳﺖ ﺟﺰ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪.[٢٥:‬‬ ‫ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ »ﺑﺎﺀ« ﺭﺍ ﺑﻌﺪ ﺍﺯ ﻛﻔﻰ ﺯﺍﺋﺪ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺑﻴﻀﺎﻭﻯ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٥‬ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﮔﻮﻳﺪ‪ :‬ﺑﺎﺀ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺍﺗﺼﺎﻝ ﺑﻪ ﻓﺎﻋﻞ ﻛﻔﻰ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﲔ ﺍﻟﻘﺘﺎﻝ« ﻭ‬ ‫ﻭﱃ ﺍﺯ ﺍﻧﺼﺎﻑ ﻧﺒﺎﻳﺪ ﮔﺬﺷﺖ ﺍﮔﺮ ﺑﺎﺀ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺯﺍﺋﺪ ﻣﻰﺑﻮﺩ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺩﺭ »ﻛﹶﻔﹶﻰ ﺍﻟ ﻠﹼ ‪‬ﻪ ﺍﻟﹾﻤﺆ‪‬ﻣِﻨﻴﻨ‪‬ﺎﻟﹾﻘِﺘﺎ ﹶﻝ« ﻧﻴﺰ ﺟﺎﻳﺰ ﺑﺎﺷﺪ ﻛﻪ ﺑﮕﻮﻳﻴﻢ »ﻛﹶﻔﻰ ﺑﺮﺍﻟﻠﹼ ِﻪ ﺍﻟﹾ ‪‬ﻤﺆ‪‬ﻣِﻨ ‪‬‬ ‫ﻒ« ﺍﺳﺖ‬ ‫ﺍﻳﻦ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﻭ ﻣﻌﲎ ﺩﺭﺳﺖ ﺩﺭ ﳕﻰﺁﻳﺪ ﻣﺎ ﺩﺭﺍﻳﻨﺠﺎ ﻗﻮﻝ ﺭﺍﻏﺐ ﻭ ﺯﺟ‪‬ﺎﺝ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻛﹶﻔﻰ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺑﺎﺀ ﺁﻣﺪﻩ ﺑﻪ ﻣﻌﻨﺎﻯ »ِﺍ ﹾﻛ‪‬ﺘ ِ‬ ‫ﻚ ﺣ‪‬ﺴﻴﺒﹰﺎ« ﲞﻮﺍﻥ ﻛﺘﺎﺏ ﺧﻮﺩ ﺭﺍ ﻭ ﺑﺲ ﻛﻦ ﺑﻪ ﻧﻔﺲ ﺧـﻮﺩ ﺩﺭ‬ ‫ﻚ ﺍﹾﻟ ِﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻚ ﻛﹶﻔﻰ ِﺑ‪‬ﻨ ﹾﻔ ِ‬ ‫»ﻛﹶﻔﻰ ﺑﺮﺍﻟﻠﹼﻪ ﺷﻬﻴﺪﹰﺍ« ﻳﻌﲎ ﻛﻔﺎﻳﺖ ﻛﻦ ﻭ ﺑﺲ ﻛﻦ ﺑﻪ ﺧﺪﺍ ﺩﺭ ﮔﻮﺍﻫﻰ »ِﺍ ﹾﻗ ‪‬ﺮ ‪‬ﺅ ﻛِﺘﺎ‪‬ﺑ ‪‬‬ ‫ﻼ ﺩﺭﺳﺖ ﻭ ﺩﻟﭽﺴﺐ ﺩﺭ ﻣﻰﺁﻳﺪ ﻭﺍﻧﮕﻬﻰ ﺑﺎﺀ ﺩﺭ ﺻﻮﺭﺗﻰ ﺑﻌﺪ ﺍﺯ ﻛﻔﻰ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺎ ﺑﻌﺪ ﺁﻥ‬ ‫ﺣﺴﺎﺑﮕﺮﻯ ﺑﺮ ﺧﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﺀ ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﺍﺳﺖ ﻭ ﺍﺗﻔﺎﻗ ﹰﺎ ﻣﻌﻨﺎﻯ ﺁﻳﺎﺕ ﻛﺎﻣ ﹰ‬ ‫ﻣﻨﺼﻮﰉ ﺩﺭ ﻣﻌﻨﺎﻯ ﺣﺎﻝ ﺑﺎﺷﺪ )ﻣﺜﻞ ﺣﺴﻴﺒﺎﹰ‪،‬ﺷﻬﻴﺪﺍﹰ‪ ،‬ﻭﻟﻴ‪‬ﹰﺎ ﻧﺼﲑﹰﺍ ﺩﺭ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ( ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﺳﺖ ﭘﺲ ﺻﺤﻴﺢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﻔﻰ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺩﺭ ﺟـﺎﻯ‬ ‫ﻒ ﺑﺎﻟﻠﹼﻪ ﺷﻬﻴﺪﹰﺍ«‪.‬‬ ‫ﺴ ‪‬ﻦ ﺑِﻴﺰﻳﺪ« ﻭ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ‪ِ» :‬ﺍ ﹾﻛِﺘ ِ‬ ‫»ﺍﻛﺘﻒ« ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﻌﻞ ﺗﻌﺠ‪‬ﺐ »ﹶﺍ ‪‬ﺣ ِ‬ ‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٥‬ﺍﺯ ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭﺑﺎﺭﻩ ﺩﺧﻮﻝ ﺑﺎﺀ ﺑﻠﻔﻆ ﺍﻟﻠﹼﻪ ﺩﻭ ﻗﻮﻝ ﺍﺳﺖ ﻳﻜﻰ ﺗﺄﻛﻴﺪ ﺍﺗﺼﺎﻝ‪ ،‬ﺩﻭ‪‬ﻣﻰ ﺑﻪ ﻗﻮﻝ ﺯﺟﺎﺝ‪» :‬ﻛﹶﻔﻰ ﺑﺎﻟﻠﹼﻪ ﻭﻟﻴ‪‬ﹰﺎ« ﺩﺭ ﻣﻌﲎ »ﺍِﻛﹾﺘِﻔﻮﺍ‬ ‫ﺑﺎﻟﻠﹼﻪ« ﺍﺳﺖ ﻳﻌﲎ ﺑﺲ ﻛﻨﻴﺪ ﺑﻪ ﺧﺪﺍ ﺩﺭ ﻭﻻﻳﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﺎﺀ ﺩﺭ ﻓﺎﻋﻞ ﻛﻔﻰ ﻭ ﺑﺎﺀ ﺩﺭ ﺁﻥ ﺯﺍﺋﺪ ﺍﺳﺖ ﺻﺤ‪‬ﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺎﺀ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺯﺍﺋﺪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺮﺍﻯ‬ ‫ﺗﻌﺪﻳﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺎﺀ ﺩﺭ ﻣﻔﻌﻮﻝ ﺯﺍﺋﺪ ﻣﻰﺁﻳﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ِ» [١٩٥:‬ﺑﺎﹶﻳ‪‬ﺪﻳﻜﹸﻢ« ﺭﺍ ﻣﻔﻌﻮﻝ »ﻻ ﺗ‪‬ﻠﹾﻘﹸﻮﺍ« ﻭ ﺑﺎﺀ ﺁﻥ ﺭﺍ ﺯﺍﺋﺪ ﮔﻔﺘﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﻃﱪﺳﻰ ﻭ ﺑﻴﻀﺎﻭﻯ ﺗﺼﺮﻳﺢ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺻﺤﻴﺢ ﺁﻧﺴﺖ ﻛﻪ ﻣﻌﻨﺎﻯ ﺁﻳﻪ »ﻻ ﺗ‪‬ﻠﻘﻮﺍ ﺍﻟﻨ‪ ‬ﹸﻔﺴِﻜﹸﻢ ِﺑﺎﹶﻳ‪‬ﺪﻳﻜﹸﻢ ﺍِﻟﹶﻰ ﺍﻟﺘ‪ ‬ﻬ ﹸﻠ ﹶﻜ ِﺔ« ﺑﺎﺷﺪ ﻣﻔﻌﻮﻝ ﺣﺬﻑ ﺷﺪﻩ ﺑﻪ ﺟﻬﺖ ﺩﻻﻟﺖ ﺑﺮ ﻋﻤﻮﻡ ﺯﻳﺮﺍ ﻧﻪ ﻫﻼﻛﺖ ﺧﻮﻳﺸﱳ ﺟﺎﻳﺰ ﺍﺳﺖ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ‬ ‫ﻭ ﻧﻪ ﺩﻳﮕﺮﺍﻥ ﻭ ﺍﮔﺮ »ﺍﻧﻔﺴﻜﻢ« ﺫﻛﺮ ﻣﻰﺷﺪ ﺩﻻﻟﺖ ﺑﺮ ﻋﻤﻮﻡ ﳕﻰﻛﺮﺩ‪ .‬ﻃﱪﺳﻰ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﺁﻳﻪ ﺩﺭ ﻣﻌﲎ »ﻻ ﺗـﺬﻫ‪ ‬ﻠِﻜﹸﻮﺍ ﹶﺍﻧ‪‬ﻔﹸـ ِ‬ ‫ﺑﺮﺍﹶﻳ‪‬ﺪﻳ ﹸﻜ ‪‬ﻢ« ﺍﺳﺖ ﻭ ﺩﺧﻮﻝ ﺑﺎﺀ ﺑﺮﺍﻯ ﺩﻻﻟﺖ ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﻼ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺑﺎ ِﺀ ﺯﺍﺋﺪ ﻧﻴﺴﺖ ﻧﻈﲑ ]ﺍﻧﻌﺎﻡ‪ [٦:‬ﺑﺎ ِﺀ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﺳﺒﺐ ﻭ ﻋﻠﹼﺖ ﺍﺳﺖ ﳘﭽﻨﲔ ﺩﺭ ﺁﻳﻪ »ﻣﺎ ﳓﻦ ﻓﻴﻪ« ﻳﻌﲎ ﺑﻪ ﺳﺒﺐ ﻛﺎﺭﻫﺎﺋﻴﻜﻪ ﺑﺎ ﺩﺳﺖ‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﻛﺎﻣ ﹰ‬ ‫ﺧﻮﺩ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻴﺪ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺑﻪ ﻣﻬﻠﻜﻪ ﻧﻴﺎﻧﺪﺍﺯﻳﺪ‪.‬‬ ‫]ﻣﺆﻣﻨﻮﻥ‪ [٢٠:‬ﻛﻠﻤﻪ »ﺗﻨﺒﺖ« ﺭﺍ ﻫﻢ ﺍﺯ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮﻭ ﻫﻢ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﺩﺭ ﺻﻮﺭﺕ ﺍﻭ‪‬ﻝ ﺑﺎﺀ ﺩﺭ »ﺑِﺎﻟﺪ‪ ‬ﻫ ِﻦ« ﺑﻪ ﻣﻌﲎ ﻣﻊ ﻭ ﻣﺼﺎﺣﺒﺖ ﺍﺳﺖ ﻳﻌﲎ ﻣﻴﻮﻩ ﻭ ﲦﺮﻩ ﺁﻥ‬ ‫ﺖ ﺍﻟ‪‬ﺒ ﹾﻘ ﹸﻞ« ﺑﻘﻞ ﺭﺍ‬ ‫ﺑﺎ ﺭﻭﻏﻦ ﻣﻰﺭﻭﻳﺪ ﻭ ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﺑﺎﺷﺪ‪ .‬ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭ‪‬ﻡ ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺭﻭﻏﻦ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﺪ ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﻓﻌﻞ ﺭﺍ ﻻﺯﻡ ﺑﮕﲑﱘ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﹶﺍ‪‬ﻧ ‪‬ﺒ ‪‬‬ ‫ﻓﺎﻋﻞ »ﺍﻧﺒﺖ« ﻭ ﺁﻧﺮﺍ ﻻﺯﻡ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﻭ ﺩﺭ ﻫﺮ ﺻﻮﺭﺕ ﺑﺎﺀ ﺯﺍﺋﺪ ﻧﻴﺴﺖ ﻣﺮﺍﺩ ﺍﺯ ﺩﺭﺧﺖ ﻃﻮﺭ ﺳﻴﻨﺎﺀ ﺩﺭﺧﺖ ﺯﻳﺘﻮﻥ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺻِﺒﻎ ﺧﻮﺭﺵ ﻃﻌﺎﻡ ﺍﺳﺖ ﭼﻮﻥ ﺭﻭﻏﻦ ﺯﻳﺘﻮﻥ ﺭﺍ ﻫﻢ ﺩﺭ ﺭﻭﻏﻦ ﻣﺎﱃ ﺑﺪﻥ ﻣﺼﺮﻑ ﻣﻰﻛﻨﻨﺪ‬ ‫ﻭ ﻫﻢ ﺩﺭ ﺧﻮﺭﺵ ﻭ »ﺷﺠﺮﺓ« ﻋﻄﻒ ﺑﻪ ﺁﻳﻪ ﺳﺎﺑﻖ ﺍﺳﺖ‪ :‬ﻭ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ ﺑﺮﺍﻯ ﴰﺎ ﺩﺭﺧﱴ ﺭﺍ ﻛﻪ ﺩﺭ ﻃﻮﺭ ﺳﻴﻨﺎﺀ ﺍﺳﺖ ﻭ ﻣﻴﻮﻩﺍﺵ ﺑﺎ ﺭﻭﻏﻦ ﻭ ﺧﻮﺭﺵ ﺧﻮﺭﻧﺪﮔﺎﻥ ﻣﻰﺭﻭﻳﺪ‪.‬‬ ‫‪ -٣‬ﻣﻊ )ﻣﺼﺎﺣﺒﺖ( ]ﻫﻮﺩ‪] ،[٤٨:‬ﺣﺠﺮ‪ [٤٦:‬ﺍﻯ ﻧﻮﺡ ﺑﻪ ﺳﻼﻡ ﻭ ﺑﺮﻛﺎﺕ ﭘﻴﺎﺩﻩ ﺷﻮ ﺑﻪ ﺳﻼﻣﺖ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﺷﻮﻳﺪ‪.‬‬ ‫‪ -٤‬ﻇﺮﻓﻴ‪‬ﺖ ]ﻗﻤﺮ‪ [٣٤:‬ﻣﮕﺮ ﺁﻝ ﻟﻮﻁ ﻛﻪ ﻭﻗﺖ ﺳﺤﺮ ﳒﺎﺗﺸﺎﻥ ﺩﺍﺩﱘ‪.‬‬ ‫]ﺍﻧﺴﺎﻥ‪ ،[٦:‬ﺑﻌﻀﻰﻫﺎ ﺑﺎﺀ ﺭﺍ ﺩﺭ »‪‬ﺎ« ﺑﻪ ﻣﻌﲎ »ﻣﻦ« ﮔﻔﺘﻪﺍﻧﺪ »ﻳﺸﺮﺏ ﻣﻨﻬﺎ ﻋﺒﺎﺩﺍﻟﻠﹼﻪ«‪ .‬ﻃﱪﺳﻰ »‪‬ﺎ« ﺭﺍ ﻣﻔﻌﻮﻝ »ﻳﺸﺮﺏ« ﻭ ﺑﺎﺀ ﺭﺍ ﺯﺍﺋﺪ ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﻛﺮﺩﻩ » ‪‬ﺷﺮِﺑ‪‬ﻬﺎ ‪‬ﻭ‬ ‫ﺏ ‪‬ﺎ« ﺩﺭ ﻣﻌﲎ ﻳﻜﻰ ﺍﺳﺖ‪.‬‬ ‫‪‬ﺷ ِﺮ ‪‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺳﻮﺭﻩ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﻣﺎ ﺍﺑﺘﺪﺍ ﻫﺮ ﺩﻭ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ ﺑﻌﺪ ﻧﻈﺮ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﻣﻰﺩﺍﺭﱘ ]ﺍﻧﺴﺎﻥ‪.[٦-٥:‬‬ ‫]ﻣﻄﻔﹼﻔﲔ‪.[٢٨-٢٢:‬‬ ‫ﺩﺭ ﺁﻳﺎﺕ ﺍﻭ‪‬ﻝ »ﻋﻴﻨﹰﺎ« ﺭﺍﺟﻊ ﺑﻪ »ﻛﺎﻓﻮﺭ« ﺍﺳﺖ ﻳﻌﲎ ﻛﺎﻓﻮﺭ ﭼﺸﻤﻪ ﺍﻳﺴﺖ ﻛﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻣﻰﺁﺷﺎﻣﻨﺪ‪ ،‬ﭘﺲ ﺍﺑﺮﺍﺭ »ﺍﺻﺤﺎﺏ ﳝﲔ« ﺍﺯ ﺷﺮﺍﰉ ﻣﻰﺁﺷﺎﻣﻨﺪ ﻛﻪ ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﻛﺎﻓﻮﺭ‬ ‫ﺍﺳﺖ ﻭﱃ ﻋﺒﺎﺩﺍﻟﻠﹼﻪ »ﻣﻘﺮ‪‬ﺑﲔ« ﺍﺯ ﺧﻮﺩ ﺁﻥ ﭼﺸﻤﻪ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺑﻪ ﺷﺮﺍﺏ ﺍﺑﺮﺍﺭ ﺁﻣﻴﺨﺘﻪ ﺍﺳﺖ‪ ،‬ﻣﻰﻧﻮﺷﻨﺪ ﺩﺭ ﺁﻳﺎﺕ ﺩﻭ‪‬ﻡ »ﻋﻴﻨﹰﺎ« ﺭﺍﺟﻊ ﺑﻪ »ﺗﺴﻨﻴﻢ« ﺍﺳﺖ ﺍﮔﺮ ﺁﻥ ﻣﺜﻞ ﻛﺎﻓﻮﺭ‬ ‫ﻧﻮﺷﻴﺪﱏ ﺑﺎﺷﺪ‪ ،‬ﻣﻌﲎ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﺍﻭ‪‬ﻝ ﮔﻔﺘﻪ ﺷﺪ ﻭ ﺍﮔﺮ ﻧﺎﻡ ﭼﺸﻤﻪ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ »ﻋﻴﻨﹰﺎ« ﺑﻴﺎﻥ ﺁﻧﺴﺖ ﻳﻌﲎ ﺗﺴﻨﻴﻢ ﭼﺸﻤﻪ ﺍﻳﺴﺖ ﻛﻪ ﻣﻘﺮ‪‬ﺑﻮﻥ ﻣﻰﻧﻮﺷﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺁﻳﺎﺕ ﻧﻴﺰ ﻣﺎﻝ ﺍﺑﺮﺍﺭ ﺷﺮﺍﰉ ﺍﺳﺖ ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﺷﺮﺍﺏ ﭼﺸﻤﻪﺍﻯ ﻛﻪ ﳐﺼﻮﺹ ﻣﻘﺮ‪‬ﺑﲔ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﻘﺮ‪‬ﺑﲔ ﺩﺭ ﺁﻳﺎﺕ ﺩﻭ‪‬ﻡ ﳘﺎﻥ »ﻋﺒﺎﺩﺍﻟﻠﹼﻪ«ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﺍﻭﻝ ﻭﺍﻗﻊ ﺍﻧﺪ ﻭ ﺍﺑﺮﺍﺭ ﺩﺭ‬ ‫ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﻧﺪ ﻭ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺳﻮﺭﻩ ﻭﺍﻗﻌﻪ ﻛﻪ ﺍﻫﻞ ﻗﻴﺎﻣﺖ ﺭﺍ ﺑﻪ ﺳﻪ ﺩﺳﺘﻪ ﺳﺎﺑﻘﻮﻥ‪ ،‬ﺍﺻﺤﺎﺏ ﳝﲔ‪ ،‬ﻭ ﺍﺻﺤﺎﺏ ﴰﺎﻝ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﺑﺮﺍﺭ« ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ‬ ‫ﺍﺯ ﻋﺒﺎﺩﺍﻟﻠﹼﻪ ﻭ ﻣﻘﺮ‪‬ﺑﲔ ﳘﺎﻥ ﺳﺎﺑﻘﻮﻥ ﺍﻧﺪ ﻭ ﺷﺮﺍﺏ ﺍﺑﺮﺍﺭ ﺁﻣﻴﺨﺘﻪ ﺍﺯ ﭼﺸﻤﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻘﺮ‪‬ﺑﲔ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ »‪‬ﺎ« ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺯ ﻓﺮ‪‬ﺍﺀ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﻓﻌﻞ‪ :‬ﺷﺮﺏ ﻫﻢ ﺑﻨﻔﺴﻪ ﻭ ﻫﻢ ﺑﺎ ﺑﺎﺀ ﻣﺘﻌﺪﻯ ﻣﻰﺷﻮﺩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ »ﻗﹶﺪ‪‬ﺫﺍﻗﹸﻮﺍ ﺣ‪‬ﻼ ‪‬ﻭ ِﺓ ‪‬ﻣ ‪‬ﻌ ِﺮ ﹶﻓ ِﺘ ِﻪ ‪‬ﻭ ‪‬ﺷﺮِﺑ‪‬ﻮﺍ‬ ‫ﺤﺒ‪ِ‬ﺘ ِﻪ« ﺧﻄﺒﻪ ‪ ٨١‬ﻭ ﻧﻴﺰ ﺁﻣﺪﻩ »ﻭ‪‬ﺗﺮ‪‬ﻛﹸﻮﺍ ﺻﺎﻓِﻴﹰﺎ ﻭ ‪‬ﺷﺮِﺑ‪‬ﻮﺍ ﺁﺟِﻨﹰﺎ« ﺧﻄﺒﻪ‪.١٤٢:‬‬ ‫ﺱ ﺍﻟﺮﻭ‪‬ﻳ ِﺔ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺑِﺎﹾﻟ ﹶﻜ ﹾﺎ ِ‬ ‫ﭼﻨﺎﻧﻜﻪ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ‪ :‬ﺷﺮﺏ ﺑﻨﻔﺴﻪ ﻭ ﺑﺎ ﺑﺎﺀ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺣﺮﻑ ﺑﺎﺀ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻫﺴﺖ ﻃﺎﻟﺒﲔ ﺑﻪ ﻛﺘﺐ ﺍﺩﺏ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺎﺏ = ﺩﺭ‪ .‬ﻣﺪﺧﻞ‪] .‬ﻳﻮﺳﻒ‪ ،[٦٧:‬ﺍﺯ ﻳﻚ ﺩﺭ ﻭﺍﺭﺩ ﻧﺸﻮﻳﺪ ﻭ ﺍﺯ ﺩﺭﻫﺎﻯ ﻣﺘﻔﺮﻕ ﻭﺍﺭﺩ ﺷﻮﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺷﺎﻣﻞ ﺍﻣﻜﻨﻪ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﺑﺎﺏ ﺍﻟﺒﻴﺖ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﺑﺎﺏ ﺍﳌﺪﻳﻨﻪ‪.‬‬ ‫ﻭ ﭼﻮﻥ ﺑﺎﺏ ﻭﺳﻴﻠﻪ ﻭﺻﻮﻝ ﻭ ﺩﺧﻮﻝ ﺑﻪ ﳏﻞ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻳﻦ ﻋﻠﻢ ﺑﺎﺏ ﻓﻼﻥ ﻋﻠﻢ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎ ﺍﻳﻦ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺁﻥ ﺭﺳـﻴﺪ ﻭ ﺍﺯ‬ ‫ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻓﺮﻣﻮﺩ »ﺍﹶﻧ‪‬ﺎ ﻣ‪‬ﺪﻳ‪‬ﻨ ﹸﺔ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻭ ‪‬ﻋ ِﻠﻰ‪ ‬ﺑﺎﺑ‪‬ﻬﺎ« ﺭﺍﻏﺐ ﺩﺭ ﻣﻌﲎ ﺁﻥ ﮔﻮﻳﺪ‪ :‬ﺑﻮﺳﻴﻠﻪ ﻋﻠﻰ ﺑﻪ ﺷﻬﺮ ﻋﻠﻢ ﺭﺳﻴﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ [٤٤:‬ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻭﺳﺎﺋﻞ ﻣﺮﺍﺩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻭﺳﺎﺋﻞ ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﺮ ﺷﻰﺀ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪.‬‬ ‫]ﻗﻤﺮ‪ ،[١١:‬ﺩﺭﻫﺎﻯ ﺁﲰﺎﻥ ﺭﺍ ﺑﺎ ﺁﰉ ﻛﻪ ﻣﻰﺭﳜﺖ ﮔﺸﻮﺩﱘ‪ .‬ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺍﻳﻨﺠﺎ »ﺍﺑﻮﺍﺏ« ﺑﺮﺍﻯ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻛﺜﺮﺕ ﺭﻳﺰﺵ ﺁﺏ ﺍﺳﺖ ﮔﻮﺋﻰ ﺁﲰﺎﻥ ﺑﺮﺍﻯ ﺭﳜﱳ ﺁﺏ ﺩﺭﻫﺎ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫]ﻧﺒﺎﺀ‪ ،[١٩:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺁﺧﺮﺕ ﺍﺳﺖ ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻳﻦ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺁﲰﺎﻥ ﺑﻪ ﻃﻮﺭﻯ ﻣﻔﺘﻮﺡ ﻭ ﻣﻨﺒﺴﻂ ﻣﻰﺷﻮﺩ ﻛﻪ ﳘﻪ ﺟﺎﻳﺶ ﺑﺎﺏ ﻣﻰﮔﺮﺩﺩ ﻭ ﺩﺭ‬ ‫ﻧﺘﻴﺠﻪ ﺁﲰﺎﱏ ﳕﻰﻣﺎﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺎﺑِﻞ = ﳑﻠﻜﱴ ﺑﻮﺩ ﺩﺭ ﳏﻞ ﻛﻨﻮﱏ ﳑﻠﻜﺖ ﻋﺮﺍﻕ‪ ،‬ﻣﺮﻛﺰ ﺁﻥ ﻧﻴﺰ ﻧﺎﻣﺶ ﺑﺎﺑﻞ ﺑﻮﺩ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻥ ﺩﺭ ﻛﻨﺎﺭ ﻧﺎﻣﺶ ﺑﺎﺑﻞ ﺑﻮﺩ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻥ ﺩﺭ ﻛﻨﺎﺭ ﻓﺮﺍﺕ ﻭ ﺩﺭ ﳏﻞﹼ ﻓﻌﻠﻰ ﺷﻬﺮ ﺣ ﻠﹼﻪ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[١٠٢:‬‬ ‫_______________________________________________‬ ‫ﺑﺎﺭِﻯ = ﺁﻓﺮﻳﻨﻨﺪﻩ ]ﺣﺸﺮ‪،[٢٤:‬ﺍﻭﺳﺖ ﺧﺪﺍﻯ ﺍﻧﺪﺍﺯﻩﮔﲑ‪ ،‬ﺁﻓﺮﻳﻨﻨﺪﻩ‪ ،‬ﺻﻮﺭﺕ ﺩﻩ‪،‬ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﻧﺎﻣﻬﺎﻯ ﺧﻮﺏ‪.‬‬ ‫ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺁﻧﭽﻪ ﺩﺭ »ﺑﺮﺀ ‪ -‬ﺑﺮِﻳﻪ« ﮔﻔﺘﻴﻢ ﺷﺎﻳﺪ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺑﺎﺭﻯ ﮔﻮﺋﻴﻢ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺍﳚﺎﺩ‪ ،‬ﺍﺷﻴﺎﺀ ﺍﺯ ﻧﺒﻮﺩﻥ ﻛﻨﺎﺭ ﻭ ﺑﻪ ﻃﺮﻑ ﺑﻮﺩ ﻣﻰﻛﺸﺎﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺎﻝ = ﺣﺎﻝ‪] .‬ﻃﻪ‪ ،[٥١:‬ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪ :‬ﺣﺎﻝ ﻣﺮﺩﻣﺎﻥ ﮔﺬﺷﺘﻪ )ﻛﻪ ﺑﻪ ﺧﺪﺍ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﻧﺪ( ﭼﻴﺴﺖ؟ ﻣﻮﺳﻰ ﮔﻔﺖ ﻋﻠﻢ ﺁ‪‬ﺎ ﭘﻴﺶ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ‪] .‬ﻳﻮﺳﻒ‪ ،[٥٠:‬ﺣﺎﻝ ﻭ‬ ‫ﺣﻜﺎﻳﺖ ﺯﻧﺎﱏ ﻛﻪ ﺩﺳﺖ ﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺮﻳﺪﻧﺪ ﭼﻴﺴﺖ ﻭ ﭼﺮﺍ ﺁﻥ ﻛﺎﺭ ﻛﺮﺩﻧﺪ؟‪.‬‬ ‫ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﻣﻔﺮﺍﺩﺍﺕ ﺁﻥ ﺭﺍ ﺣﺎﻝ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﺣﺎﻝ ﻭ ﺧﺎﻃﺮ ﻭ ﻗﻠﺐ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﮔﻔﺘﻪ ﺷﺪﻩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ‪» .‬ﻭ ﻻ ﲣﻄﺮﺑﺒﺎﻝ ﺍﹸﱃ ﺍﻟﺮ‪‬ﻭﺍﻳﺎﺕ ﺧﺎﻃﺮﺓ ﻣﻦ‬ ‫ﺗﻘﺪﻳﺮ ﺟ‪‬ﻼﻝ ﻋﺰ‪‬ﺗﻪ« ﻳﻌﲎ ﺑﻪ ﺧﺎﻃﺮ ﺻﺎﺣﺒﺎﻥ ﻓﻜﺮ ﭼﻴﺰﻯ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﻗﺪﺭﺕ ﺧﺪﺍ ﳕﻰﺭﺳﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ »ﺑﺎﻝ« ﺩﺭ ﻗﻠﺐ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ »ﺑﺎﻝ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺣﺎﻝ ﺑﺎﻃﲎ )ﻛﻪ ﻗﻠﺐ ﻫﻢ ﻣﻰﺷﻮﺩ ﮔﻔﺖ( ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻛﻠﻤﻪ ﺑﺎﻝ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬

‫ﺑﺎﻥ = ﺁﺷﻜﺎﺭ ﻭ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻴﺎﻥ‪ ،‬ﺑﻴﻨﻮﻧﺔ ﻭ ﺗﺒﻴﺎﻥ ﳘﻪ ﺍﺯ »ﺑﲔ« ﺑﻪ ﻣﻌﲎ ﻭﺳﻄﺎﻧﺪ‪ .‬ﻛﻪ ﮔﺬﺷﺖ ﻭ ﭼﻮﻥ ﻭﺟﻮﺩ ﻭﺳﻂ ﺗﻮﺃﻡ ﺑﺎ ﺍﻧﻔﺼﺎﻝ ﻭ ﻇﻬﻮﺭ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺳﺖ ﻟﺬﺍ‬ ‫»ﺑﺎﻥ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺷﺪﻥ ﻭ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﮔﻔﺘﻪﺍﻧﺪ! ﻣﻰﮔﻮﻳﻨﺪ‪» :‬ﺑﺎ ﹶﻥ ﺍﻟﺸ‪‬ﻰ ُﺀ ﻋﻦ ﺍﻟﺸ‪‬ﻰﺀ« ﻳﻌﲎ ﻗﻄﻊ ﺷﺪ‪ .‬ﻭ ﮔﻮﻳﻨﺪ »ﺑﺎ ﹶﻥ ﺍﻟﺸ‪‬ﻰ ُﺀ ﺑ‪‬ﻴﺎﻧﹰﺎ« ﻳﻌـﲎ ﺁﺷـﻜﺎﺭ ﻭ ﺭﻭﺷـﻦ ﺷـﺪ‪.‬‬ ‫]ﻣﺎﺋﺪﻩ‪[٧٥:‬‬ ‫ﺛﻼﺛﻰ ﻭ ﺍﻓﻌﺎﻝ ﻭ ﺗﻔﻌﻴﻞ ﻭ ﺗﻔﻌ‪‬ﻞ ﻭ ﺍﺳﺘﻔﻌﺎﻝ ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﻢ ﻻﺯﻡ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﻗﺎﻣﻮﺱ(‪.‬‬ ‫»ﺑ‪‬ﻴ‪‬ﻦ« ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ ]ﻛﻬﻒ‪ ،[١٥:‬ﭼﺮﺍ ﺑﺮ ﺧﻮﺩ ﺩﻟﻴﻞ ﺭﻭﺷﲎ ﳕﻰﺁﻭﺭﻳﺪ؟ ]ﺑﻘﺮﻩ‪ ،[٢٥٦:‬ﺗﻔﻌ‪‬ﻞ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺩﻓﻌﻪ ﺑﻌﺪ ﺩﻓﻌﻬﺔ ﺍﺳﺖ‪ :‬ﻳﻌﲎ‬ ‫ﻛﻤﺎﻝ ﻭ ﺭﺷﺪ ﺍﺯ ﺿﻼﻟﺖ ﭘﺮ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪﻩ ]ﺍﻧﻌﺎﻡ‪ ،[٥٥:‬ﺗﺎ ﺭﺍﻩ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺭﻭﺷﻦ ﮔﺮﺩﺩ‪.‬‬ ‫]ﺯﺧﺮﻑ‪ ،[٥٢:‬ﻳﺎ ﻣﻦ ‪‬ﺘﺮﻡ ﺍﺯ ﺍﻳﻨﻜﻪ ﺧﻮﺍﺭ ﺍﺳﺖ ﻭ ﻧﺰﺩﻳﻚ ﻧﻴﺴﺖ ﺳﺨﻨﺶ ﺭﺍ ﺁﺷﻜﺎﺭ ﻛﻨﺪ ﻭ ﻓﺼﻴﺢ ﺑﮕﻮﻳﺪ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﻓﺮﻋﻮﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻮﺳﻰ ﮔﻔﺖ ﻭ »ﻳ‪‬ﺒﲔ« ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﻣﺘﻌﺪﻯ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﺣﺴﻦ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻣﻮﻗﻊ ﺑﻌﺜﺖ ﮔﺮﻩ ﺍﺯ ﺯﺑﺎﻥ ﻣﻮﺳﻰ ﮔﺸﻮﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﭼﻮﻥ ﺩﺭ ﺩﻋﺎﻯ ﺧﻮﺩ ﮔﻔﺖ »ﻭ‪‬ﺍ ‪‬ﺣ ﹸﻠ ﹾﻞ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ﹰﺓ ِﻣ ‪‬ﻦ ﻟِﺴﺎﱏ« ﺧـﺪﺍ ﺩﺭ‬ ‫ﻼ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭﱃ ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻧﺴﺖ ﻛﻪ‬ ‫ﻚ ﻳﺎ ﻣﻮﺳﻰ« ﻭ ﻓﺮﻋﻮﻥ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺑﺮﺍﻯ ﺗﻌﺒﲑ ﮔﻔﺖ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﺎ ﺳﺒﻖ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺘﺪﻻﺕ ﻛﺎﻣ ﹰ‬ ‫ﺖ ‪‬ﺳ ‪‬ﺆﹶﻟ ‪‬‬ ‫ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ » ﹶﻗ ‪‬ﺪ ﺍﹸﻭﺗﻴ ‪‬‬ ‫ﺍﺛﺮﻯ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺑﻮﺩ‪.‬‬ ‫ﺍﺣﺘﻤﺎﻝ ﺩﻳﮕﺮﻯ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻗﻮﻯ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻦ ﻛﻪ ﻣﻌﲎ »ﻭ‪‬ﺍﺣ‪‬ﻠﹸﻞ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ﹰﺓ ِﻣ ‪‬ﻦ ﻟﹶﺴﺎﱏ« ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﻣﻮﺳﻰ ﮔﺮﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﻠﻜﻪ ﻣﻮﺳﻰ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﻛﻪ‬ ‫ﻣﻨﻄﻖ ﺍﻭ ﺭﺍ ﺭﻭﺍﻥ ﮔﺮﺩﺍﻧﺪ ﺗﺎ ﺣﻘﺎﻳﻖ ﺭﺍ ﺧﻮﺏ ﳎﺴ‪‬ﻢ ﻛﻨﺪ ﻭ ﻣﻄﻠﺒﺶ ﺭﺍ ﺑﻔﻬﻤﻨﺪ‪ ،‬ﻭ ﻓﺮﻋﻮﻥ ﻏﺮﺿﺶ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺷﺨﺺ ﺍﺯ ﺍﻗﺎﻣﻪ ﺣﺠﺖ ﻋﺎﺟﺰ ﺍﺳﺖ ﻭ ﺍﺩﻋﺎ ﻭ ﺩﻟﻴﻠﺶ ﺭﻭﺷﻦ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺑﻨﻈﺮﻡ ﻋﻘﺪﻩ ﺯﺑﺎﻥ ﻣﻮﺳﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﺫﻫﺎﻥ ﻣﺎﻧﺪﻩ ﻛﻪ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﺑﭽ‪‬ﮕﻰ ﺁﺗﺶ ﺭﺍ ﺩﺭ ﺩﻫﺎﻥ ﮔﺬﺍﺷﺖ ﻭ ﺯﺑﺎﻧﺶ ﻟﻜﻨﺖ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﻭ ﻣﺆﻳﺪ ﺍﺣﺘﻤﺎﻝ ﻣﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ‬ ‫ﻣﻰﺧﻮﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻓﺮﻋﻮﻥ ﺳﺨﻦ ﮔﻮﻳﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺷﺖ ﻣﻘﺎﻡ ﻭ ﺟﺎﻩ ﻓﺮﻋﻮﻥ ﺳﺒﺐ ﺗﻠﺠﻠﺞ ﺯﺑﺎﻥ ﻣﻮﺳﻰ ﮔﺮﺩﺩ ﻭ ﻣﻄﻠﺐ ﺭﺍ ﺧﻮﺏ ﺍﺩﺍﻧﻜﻨﺪ ﻟﺬﺍ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﻨﻄﻖ ﻣﺮﺍ‬ ‫ﺭﻭﺍﻥ ﻛﻦ ﻭ ﻟﻜﻨﺖ ﺍﺯ ﺯﺑﺎﱎ ﺑﮕﺸﺎ‪ .‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﻛﻪ ﻣﻮﺳﻰ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻛﺮﺩ ]ﺷﻌﺮﺍﺀ‪ [١٣:‬ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺍﺯ ﺗﻨﮕﻰ ﺳﻴﻨﻪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﺭﻭﺍﻥ ﻧﺸﺪﻥ‬ ‫ﺯﺑﺎﻧﺶ ﻣﻰﺗﺮﺳﻴﺪ ﻭ ﺁﻳﻪ ]ﻗﺼﺺ‪ ،[٣٤:‬ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻫﺎﺭﻭﻥ ﺍﺯ ﻣﻮﺳﻰ ﻓﺼﻴﺢﺗﺮ ﺑﻮﺩ ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﻮﺳﻰ ﻟﻜﻨﺖ ﺩﺍﺷﺖ‪.‬‬ ‫ﺑﻨﺎ ﺑﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﺍﻓﻌﺎﻝ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﳑﻜﻦ ﺍﺳﺖ »ﻣﺒﲔ« ﺭﺍ ﻛﻪ ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﻳﺎ ﺁﺷﻜﺎﺭ ﻛﻨﻨﺪﻩ ﺑﮕﲑﱘ ﻣﺜﻞ‬ ‫]ﺩﺧﺎﻥ‪ ،[١٠:‬ﻭ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ ،[١٨:‬ﺍﻭ ﺩﺭ ﺧﺼﺎﻡ ﻭ ﮔﻔﺘﮕﻮ ﺁﺷﻜﺎﺭ ﻛﻨﻨﺪﻩ ﻧﻴﺴﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﺻﺪ ﻭ ﻧﻮﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﳘﻪ‪ ،‬ﺟﺰ ﺁﻳﻪ ﺯﺧﺮﻑ ﻻﺯﻡ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‬ ‫ﮔﺮ ﭼﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﳑﻜﻦ ﺍﺳﺖ ﻣﺘﻌﺪﻯ ﺣﺴﺎﺏ ﻛﺮﺩ ﻣﺜﻞ »ﻛﺘﺎﺏ ﻣﺒﲔ« ﳑﻜﻦ ﺍﺳﺖ ﺁﻳﻪ ﺯﺧﺮﻑ ﺭﺍ ﻧﻴﺰ ﻻﺯﻡ ﮔﺮﻓﺖ ]ﻧﺴﺎﺀ‪] ،[١٩:‬ﻧﻮﺭ‪ ،[٣٤:‬ﻳﻌﲎ‪ :‬ﻣﮕﺮ ﺁﻧﻜﻪ ﻛﺎﺭ ﺑﺪ‬ ‫ﺁﺷﻜﺎﺭ‪ ،‬ﺑﻴﺂﻭﺭﻧﺪ ﺣﻘﹼﺎ ﻛﻪ ﺑﻪ ﴰﺎ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻓﺮﺳﺘﺎﺩﱘ ﺑﻌﻀﻰﻫﺎ »ﻣﺒﻴ‪‬ﻨﺎﺕ« ﺭﺍ ﺑﻪ ﻓﺘﺢ »ﻳﺎﺀ« ﻭ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻳﻌﲎ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺷﺪﻩ ﻛﻪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺭﻭﺷﻦ ﻛـﺮﺩﻩ‬ ‫ﺍﺳﺖ‪» .‬ﺑﻴ‪‬ﻨﻪ« ﻣﺆﻧﺚ »ﺑﻴ‪‬ﻦ« ﻭ ﲨﻊ ﺁﻥ ﺑﻴ‪‬ﻨﺎﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺩﻟﻴﻞ ﺭﻭﺷﻦ ﻭ ﺁﻳﺎﺕ ﻭﺍﺿﺢﺍﻧﺪ‪.‬‬ ‫»ﺑﻴﺎﻥ« ﺑﻪ ﻣﻌﲎ ﻛﺸﻒ ﻭ ﺍﺯ ﻧﻄﻖ ﺍﻋﻢ ﺍﺳﺖ ﻭ ﺍﺳﻢ ﻣﺼﺪﺭ ﻧﻴﺰ ﻣﻰﺁﻳﺪ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٣٨:‬ﺍﻳﻦ ﻛﻼﻡ ﻭ ﺳﺨﲎ ﺭﻭﺷﻦ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ]ﺭﲪﻦ‪ ،[٤:‬ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪ ﻭ ﺑﻪ ﺍﻭ‬ ‫ﺑﻴﺎﻥ ﻭ ﻛﺸﻒ ﻣﺎ ﰱ ﺍﻟﻀﻤﲑ ﺭﺍ ﺗﻌﻠﻴﻢ ﻛﺮﺩ‪] .‬ﻗﻴﺎﻣﺔ‪.[١٩:‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺗﺒﻴﺎﻥ ﻭ ﺑﻴﺎﻥ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ]ﳓﻞ‪ ،[٨٩:‬ﻛﺘﺎﺏ ﺭﺍ ﺑﺮ ﺗﻮ ﺑﻪ ﺟﻬﺖ ﺑﻴﺎﻥ ﻫﺮ ﭼﻴﺰ ﻓﺮﺳﺘﺎﺩﱘ‪.‬‬ ‫]ﺻﺎﻓﺎﺕ‪ ،[١١٧:‬ﺑﻪ ﺁﻥ ﺩﻭ ﻛﺘﺎﺏ ﺭﻭﺷﻦ ﺩﺍﺩﱘ‪ .‬ﳑﻜﻦ ﺍﺳﺖ ﻣﺴﺘﺒﲔ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺘﻌﺪﻯ ﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺘﺎﰉ ﻛﻪ ﳎﻬﻮﻻﺕ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻭ ﺷﺮﻳﻌﺖ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﳕﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﻻﺯﻡ‬ ‫ﻭ ﺑﻪ ﻣﻌﲎ ﻛﺘﺎﺏ ﺭﻭﺷﻦ ﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺘﺮ = ﺑﺮﻳﺪﻥ )ﻗﻄﻊ( ﺍﹶﺑﺘﺮ‪:‬ﺣﻴﻮﺍﱏ ﻛﻪ ﺩ‪‬ﻣﺶ ﺑﺮﻳﺪﻩ ﺷﺪﻩ ﻭ ﻛﺴﻰ ﻛﻪ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺭﺩ )ﻗﺎﻣﻮﺱ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﺘﺮ ﺩﺭ ﺑﺮﻳﺪﻥ ﺩﻡ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﻓﺮﺯﻧﺪ ﻧﺪﺍﺷﱳ ﻭ ﺫﻛﺮ ﺧﲑ ﻧﺪﺍﺷﱳ ﻣﻌﻨﺎﻯ‬ ‫ﺛﺎﻧﻮﻯ ﺁﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﻓﻼﱏ ﺍﹶﺑﺘﺮ ﺍﺳﺖ ﻳﻌﲎ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺭﺩ ﻭ ﻳﺎ ﺫﻛﺮ ﺧﲑ ﻧﺪﺍﺭﺩ‪] .‬ﻛﻮﺛﺮ‪ [٣:‬ﻳﻌﲎ ﺩﴰﻦ ﺗﻮ ﳘﻮ ﰉ ﺩﻧﺒﺎﻟﻪ ﺍﺳﺖ‪.‬‬ ‫ﮔﻮﻳﻨﺪ‪ :‬ﭼﻮﻥ ﻋﺒﺪﺍﻟﻠﹼﻪ ﻓﺮﺯﻧﺪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻛﻪ ﺍﺯ ﺣﻀﺮﺕ ﺧﺪﳚﻪ ﺑﻮﺩ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ‪ ،‬ﻛﻔﹼﺎﺭ ﮔﻔﺘﻨﺪ ﺍﻭﺍﹶﺑﺘﺮ ﺍﺳﺖ‪ .‬ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﻛﻔﹼﺎﺭ ﮔﻔﺘﻨﺪ ﭼﻮﻥ‬ ‫ﳏﻤ‪‬ﺪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﺩﻳﻦ ﻭ ﺁﺋﲔ ﺍﺵ ﻧﻴﺰ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﺍﺛﺮﻯ ﺍﺯ ﺁﻥ ﳕﻰﻣﺎﻧﺪ‪ ،‬ﻟﺬﺍ ﺁﻳﻪ ﻓﻮﻕ ﻧﺎﺯﻝ ﺷﺪ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻗﻮﻝ ﺩﻭ‪‬ﻡ ﻗﺮﻳﺐ ﺑﻪ ﲢﻘﻴﻖ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ‪ :‬ﺍﻳﻦ‬ ‫ﺳﻮﺭﻩ ﺟﻮﺍﺏ ﻫﺮ ﺩﻭ ﻗﻮﻝ ﺍﺳﺖ ﻭ ﺧﱪ ﻣﻰﺩﻫﺪ ﻛﻪ ﻧﺎﻡ ﻣﺒﺎﺭﻙ ﻭ ﺫﻛﺮ ﺧﲑ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﭘﲑﻭﺍﻥ ﺩﻳﻦ ﺁﻥ ﺣﻀﺮﺕ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﻭ ﳘﻴﺸﮕﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﺑﻘﻴﻪ ﻛﻼﻡ ﺩﺭ »ﻛﻮﺛﺮ«‬ ‫ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺘﻚ = ﻗﻄﻊ‪] .‬ﻧﺴﺎﺀ‪ [١١٩:‬ﺣﺘﻤ ﹰﺎ ﻭ ﺑﻪ ﻃﻮﺭ ﻳﻘﲔ ﮔﻮﺷﻬﺎﻯ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﺭﺍ ﻣﻰﺑﺮﻧﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﺘﻚ ﺩﺭ ﻣﻌﲎ ﻗﺮﻳﺐ ﺑﻪ ‪‬ﺑﺖ‪ ‬ﺩﺭ ﻗﻄﻊ ﺭﻳﺴﻤﺎﻥ ﻭ ﭼﻴﺰ ﻣﺘﺼ‪‬ﻞ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺩﺭ‬ ‫ﺍﻗﺮﺏ ﺁﻣﺪﻩ »‪‬ﺑ ‪‬ﺘ ﹶﻜ ‪‬ﻪ ﺑ‪‬ﺘ‪‬ﻜ ﹰﺎ‪ :‬ﹶﻗ ﹶﻄ ‪‬ﻌ ‪‬ﻪ«‪.‬‬ ‫ﺑﻴﻀﺎﻭﻯ ﺑﺘﻚ ﺭﺍ ﺩﺭ ﺁﻳﻪ‪ ،‬ﺷﻜﺎﻓﱳ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﺮﺍﺩ ﺷﻜﺎﻓﱳ ﮔﻮﺵ ﺑﻌﻀﻰ ﺍﺯ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻋﺮﺍﺏ ﮔﻮﺵ ﺁ‪‬ﺎ ﺭﺍ ﺷﻜﺎﻓﺘﻪ ﻭ ﺫﺑﺢ ﻭ ﺳﻮﺍﺭ ﺷﺪﻥ ﻭ ﺑﺎﺭ ﻛﺮﺩﻥ ﺁ‪‬ﺎ‬ ‫ﺭﺍ ﲢﺮﱘ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﻗﻮﻝ ﺑﻴﻀﺎﻭﻯ ﺻﺤﻴﺢﺗﺮ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺘﺮ ﺍﺳﺖ ﺑ‪‬ﺘﻚ ﺭﺍ ﺷﻜﺎﻓﱳ ﻣﻌﲎ ﻛﻨﻴﻢ ﻧﻪ ﺑﺮﻳﺪﻥ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺘﻞ = ﺑﺮﻳﺪﻥ‪ .‬ﺍﺧﻼﺹ‪] .‬ﻣﺰ‪‬ﻣﻞ‪ [٨:‬ﻧﺎﻡ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﻳﺎﺩ ﻛﻦ ﻭ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﺍﺧﻼﺹ ﻛﻦ ﺍﺧﻼﺹ ﻛﺎﻣﻞ‪ ،‬ﻣﻨﻈﻮﺭ ﺑﺮﻳﺪﻥ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺧﺪﺍ ﳐﺼﻮﺹ ﻛـﺮﺩﻥ‬ ‫ﺍﺳﺖ‪ ،‬ﮔﻮﻳﻨﺪ‪ :‬ﻓﻼﱏ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ‪ ،‬ﺩﺭ ‪‬ﺎﻳﻪ ﻭ ﻣﻔﺮﺩﺍﺕ ﻫﺴﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻓﺮﻣﻮﺩ »ﻻ ﺭ‪‬ﻫ‪‬ﺒﺎ ِﻧﻴ‪ ‬ﹶﺔ ‪‬ﻭ ﻻ ﺗ‪‬ﺒ‪‬ﺘﺬ ﹶﻝ ﻓِﻰ ﺍ ﹾﻟﺎِﺳ‪‬ﻼ ِﻡ« ﻳﻌﲎ‪ :‬ﺩﺭ ﺍﺳﻼﻡ‬ ‫ﺭﻫﺒﺎﻧﻴﺖ ﻭ ﺑﺮﻳﺪﻥ ﺍﺯ ﻧﻜﺎﺡ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺑﺘﻮﻝ ﺻﻔﺖ ﻓﺎﻃﻤﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺳﻴﺪﻩ ﺯﻧﺎﻥ ﺟﻬﺎﻥ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﺯ ﺯﻧﺎﻥ ﺯﻣﺎﻥ ﺧﻮﺩ ﻭ ﺯﻧﺎﻥ ﺍﻣ‪‬ﺖ‪ ،‬ﺩﺭ ﻓﻀﻞ ﻭ ﺩﻳﻦ ﻭ ﺣﺴﺐ ﺑﺮﻳﺪﻩ ﻭ ﳑﺘﺎﺯ ﺑﻮﺩ‪.‬‬ ‫_______________________________________________‬

‫‪‬ﺑﺚﹼ = ﭘﺮﺍﻛﻨﺪﻥ‪ .‬ﻣﻨﺘﺸﺮ ﻛﺮﺩﻥ ]ﺑﻘﺮﻩ‪ [١٦٤:‬ﻳﻌﲎ ﺑﻮﺳﻴﻠﻪ ﺑﺎﺭﺍﻥ ﺯﻣﲔ ﺭﺍ ﭘﺲ ﺍﺯ ﻣﺮﺩﻩ ﺷﺪﻥ ﺯﻧﺪﻩ ﻛﺮﺩ ﻭ ﺩﺭ ﲤﺎﻡ ﺟﻨﺒﻨﺪﮔﺎﻥ ﺭﺍ ﭘﺮﺍﻛﻨﺪ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ‪ :‬ﺍﺻﻞ ﺑﺚﹼ‪ ،‬ﺟﺪﺍ ﻛﺮﺩﻥ ﻭ ﺑﻠﻨﺪ ﻛﺮﺩﻥ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﭘﺮﺍﻛﻨﺪﻥ ﺑﺎﺩ ﺧﺎﻙ ﺭﺍ‪ .‬ﳐﻔﻰ ﳕﺎﻧﺪ‪ :‬ﺍﺯ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪ [٢٩:‬ﺑﻪ ﺩﺳﺖ ﻣﻰ ﺁﻳﺪ ﻛﻪ ﺩﺭ ﻛﺮﺍﺕ ﺩﻳﮕﺮ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ‬ ‫ﻫﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺿﻤﲑ »ﻓﻴﻬﻤﺎ« ﺑﻪ ﲰﻮﺍﺕ ﻭ ﺍﺭﺽ ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﲰﺎﺀ«‪.‬‬ ‫]ﻳﻮﺳﻒ‪ ،[٨٦:‬ﻣﺮﺍﺩ ﺍﺯ ﺑﺚﹼ ﺍﻧﺪﻭﻫﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﻗﺎﺩﺭ ﺑﻪ ﻛﺘﻤﺎﻥ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺁﻧﺮﺍ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ‪ ،‬ﻟﺬﺍ ﺑﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺣﺰﻥ ﻏﺼ‪‬ﻪ ﳐﻔﻰ ﺑﺎﺷﺪ‪.‬‬ ‫]ﻏﺎﺷﻴﻪ‪ [١٦:‬ﻳﻌﲎ ﻓﺮﺷﻬﺎﻯ ﮔﺴﺘﺮﺩﻩ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﲎ ﺟﺎﻣﻊ ﳘﺎﻥ ﻣﻨﺘﺸﺮ ﻛﺮﺩﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺠﺲ = ﺷﻜﺎﻓﺘﻪ ﺷﺪﻥ‪ .‬ﺷﻜﺎﻓﱳ‪] .‬ﺍﻋﺮﺍﻑ‪ [١٦٠:‬ﺍﺯ ﺁﻥ ﺳﻨﮓ‪ ،‬ﺩﻭﺍﺯﺩﻩ ﭼﺸﻤﻪ ﺑﺸﻜﺎﻓﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﲜﺲ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﭼﻴﺰﻯ ﻛﻪ ﺍﺯ ﳏﻠﹼﻰ ﺗﻨﮓ ﺑﲑﻭﻥ ﺁﻳﺪ‪ ،‬ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ‬ ‫ﺠﺮ‪‬ﻩ ‪ -‬ﲜﺲ ﺍﳌﺎﺀ‪ :‬ﺍﻧﻔﺠﺮ«‪.‬‬ ‫ﺲ ﺍﳌﺎﺀ‪ :‬ﹶﻓ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﺍﻧﻔﺠﺎﺭ ﺍﺯ ﺁﻥ ﺍﻋﻢ‪ ‬ﺍﺳﺖ‪ .‬ﲜﺲ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ »‪‬ﺑ ‪‬‬ ‫_______________________________________________‬ ‫ﺚ ﻓِﻰ‬ ‫ﺤ ﹶ‬ ‫ﲝﺚ = ﻛﺎﻭﻳﺪﻥ‪ .‬ﺟﺴﺘﺠﻮ ﻛﺮﺩﻥ‪] .‬ﻣﺎﺋﺪﻩ‪ ،[٣١:‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ ﺭﺍ ﺳﻮﺭﻩ ﲝﻮﺙ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﺷﺎﻣﻞ ﻛﺎﻭﻳﺪﻥ ﻭ ﺗﻔﺘﻴﺶ ﺍﺯ ﺍﺳﺮﺍﺭ ﻣﻨﺎﻓﻘﲔ ﺍﺳﺖ )‪‬ﺎﻳﻪ( ﺩﺭ ﺍﻗﺮﺏ ﻫﺴﺖ‪» :‬ﺑ ‪‬‬ ‫ﺏ«‪.‬‬ ‫ﺐ ﺍﻟﺴﻴﺌﻰ ﰱ ﺍﻟﺘ‪‬ﺮﺍ ‪‬‬ ‫ﺏ‪ :‬ﺣ‪ ‬ﹶﻔﺮ‪‬ﻫﺎ« ﻭ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﲝﺚ ﺟﺴﺘﺠﻮ ﻛﺮﺩﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﺩﺭ ﺧﺎﻙ‪» .‬ﺍﹶﺻ ﹸﻞ ﺍﻟﺒﺤﺚ‪ :‬ﹶﻃ ﹶﻠ ‪‬‬ ‫ﺍﻟﺘ‪‬ﺮﺍ ِ‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺤﺮ = ﺩﺭﻳﺎ‪ .‬ﺁﺏ ﻭﺳﻴﻊ ]ﺍﻋﺮﺍﻑ‪ [١٣٨:‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﺩﺭﻳﺎ ﻋﺒﻮﺭ ﺩﺍﺩﱘ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﺍﻟﺒﺤﺮ‪ :‬ﺍﳌﺎﺀ ﺍﻟﻜﺜﲑ« ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺩﺭ ﺍﺻﻞ ﻫﺮ ﳏﻞ ﻭﺳﻴﻌﻰ ﺍﺳﺖ ﻛـﻪ‬ ‫ﺤﺮ‪ «‬ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ‬ ‫ﻼ ﺑﻪ ﺍﺳﺐ ﺗﻨﺪﺭ ﻭ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺳﻌﻪ ﺳﲑﺵ ﮔﻮﻳﻨﺪ‪ » :‬ﹶﻓ ‪‬ﺮﺱ‪ ‬ﺑ ‪‬‬ ‫ﺷﺎﻣﻞ ﺁﺏ ﺯﻳﺎﺩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺳﻌﻪ ﺩﺭ ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜ ﹰ‬ ‫»ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻌﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺑﻪ ﺍﺳﱮ ﺳﻮﺍﺭ ﺷﺪ ﻭ ﻓﺮﻣﻮﺩ » ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ‪‬ﺑﺤ‪‬ﺮﹰﺍ« ﻭ ﺑﻪ ﺁﻥ ﻛﻪ ﻣﻌﻠﻮﻣﺎﺗﺶ ﻭﺳﻴﻊ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﲝﺮ ﻭ ﻣﺘ‪‬ﺒﺤﺮ« ﻭ ﺑﻪ ﺷﺘﺮﻯ ﻛﻪ ﮔﻮﺵ ﺁﻧﺮﺍ ﻣﻰﺷﻜﺎﻓﻨﺪ‬ ‫ﺑﻪ ﺟﻬﺖ ﺳﻌﻪ ﺷﻜﺎﻑ ﻣﻰﮔﻔﺘﻨﺪ‪» :‬ﲝﲑﺓ«‪.‬‬ ‫ﺢ ﺍﹶﻫ‪‬ﻠـﺬ‬ ‫ﺻ ﹶﻄ ﹶﻠ ‪‬‬ ‫ﺤﻖ‪ ‬ﻭ ﹶﻟ ﹾﻘ ‪‬ﺪ ِﺍ ‪‬‬ ‫ﺯﳐﺸﺮﻯ ﺩﺭ ﻓﺎﺋﻖ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺳﻌﺪﺑﻦ ﻋﺒﺎﺩﻩ ﺩﺭﺑﺎﺭﻩ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺍﰉ‪ ‬ﺑﻪ ﺣﻀﺰﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭ ﺳﻠﻢ« ﮔﻔﺖ‪ ...» :‬ﺟﺎ َﺀ ﺍﻟﻠﹼﻬﺬ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺍﻟﺒ‪‬ﺤﺮ‪‬ﺓ ﻋﻠﻰ ﹶﺍ ﹾﻥ ﻳ‪‬ﻌﺼِﺒﻮﻫ‪‬ﺒِﺎﻟﹾﻌِﺼﺎ‪‬ﺑ ِﺔ« ﻳﻌﲎ ﺧﺪﺍ ﺣﻖ ﺭﺍ ﺁﻭﺭﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﺗﻮﺍﻓﻖ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻋﻤﺎﻣﻪ )ﺗﺎﺝ( ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﻪ ﺳﺮ ﺍﻭ ﺑﺒﻨﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﺨﻦ ﻣﺮﺍﺩ ﺍﺯ ﲝﺮ‪ ،‬ﻣﺪﻳﻨﻪ‬ ‫ﺍﺳﺖ ﺩﺭ ‪‬ﺎﻳﻪ ﺑﻪ ﺟﺎﻯ ﲝﺮ‪ ،‬ﲝﲑﺓ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﻋﺮﺏ ﺷﻬﺮﻫﺎ ﻭ ﺩﻫﺎﺕ ﺭﺍ ﲝﺎﺭ ﮔﻮﻳﻨﺪ‪.‬‬ ‫ﻻﺯﻡ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ‪:‬‬ ‫‪] -١‬ﻣﺎﺋﺪﻩ‪ ،[١٠٣:‬ﻣﺮﺍﺩ ﺍﺯ ﲝﲑﻩ ﺷﺘﺮﻯ ﺍﺳﺖ ﻛﻪ ﮔﻮﺵ ﺍﻭ ﺭﺍ ﻭﺳﻴﻌﹰﺎ ﻣﻰﺷﻜﺎﻓﻨﺪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﭼﻮﻥ ﻧﺎﻗﻪﺍﻯ ﭘﻨﺞ ﺑﺎﺭ ﻣﻰﺯﺍﺋﻴﺪ ﻭ ﺑﭽ‪‬ﻪ ﭘﻨﺠﻤﻰ ﻧﺮ ﻣﻰﺑﻮﺩ‪،‬‬ ‫ﮔﻮﺵ ﺁﻥ ﻧﺎﻗﻪ ﺭﺍ ﻣﻰﺷﻜﺎﻓﺘﻨﺪ ﺩﻳﮕﺮ ﺑﻪ ﺁﻥ ﺳﻮﺍﺭ ﳕﻰﺷﺪﻧﺪ ﻭ ﺫﺑﺢ ﳕﻰﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﭼﺮﺍﮔﺎﻩ ﻭ ﺁﺑﺸﺨﻮﺭ ﻣﺰﺍﺣﻢ ﺁﻥ ﳕﻰﺷﺪﻧﺪ ﻭ ﺍﮔﺮ ﺩﺭﻣﺎﻧﺪﻩﺍﻯ ﺁﻧﺮﺍ ﻣﻰﺩﻳﺪ ﺳﻮﺍﺭ ﳕﻰﺷﺪ‪ .‬ﺳﻠﺌﺒﻪ‬ ‫ﺷﺘﺮﻳﺴﺖ ﻛﻪ ﻧﺬﺭ ﻣﻰﻛﺮﺩﻧﺪ ﺩﺭ ﺻﻮﺭﺕ ﺁﻣﺪﻥ ﻣﺴﺎﻓﺮ ﻭ ﺷﻔﺎﻯ ﺁﻥ ﺭﺍ ﺑﻪ ﺳﺮ ﺧﻮﺩ ﺭﻫﺎ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺍﻳﻦ ﺩﻭ ﻛﻠﻤﻪ‪ ،‬ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬ ‫‪] -٢‬ﺭﻭﻡ‪ ،[٤١:‬ﻇﺎﻫﺮ ﺁﻳﻪ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺗﺒﻴﺎﻥ ﻭ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ‪‬ﺑﺮ‪ ‬ﻣﻄﻠﻖ ﺧﺸﻜﻰ ﻭ ﺍﺯ ﲝﺮ ﺩﺭﻳﺎﺳﺖ ﻭ ﻇﻬﻮﺭ ﻓﺴﺎﺩ ﺩﺭ ﺁﻥ ﺩﻭ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻧﺎ ﺍﻣﲎ‪،‬‬ ‫ﺖ ﺍﹶﻳ‪‬ـﺪِﻯ‬ ‫ﺴ ‪‬ﺒ ‪‬‬ ‫ﺳﻴﻞﻫﺎ ﻭ ﻗﺘﻞ ﻭ ﻏﺎﺭ‪‬ﺎ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ‪ .‬ﺍﻋﻢ‪ ‬ﺍﺯ ﻃﺒﻴﻌﻰ ﻭ ﻏﲑ ﻃﺒﻴﻌﻰ‪ .‬ﻭ ﺍﺯ ﻣﺴﻠﹼﻤﻴ‪‬ﺎﺕ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﺍﻳﻨﻬﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﺍﺳﺖ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ »ﺑِﻤﺎ ﹶﻛ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎﺱ«‪ .‬ﻭﱃ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻔﺴ‪‬ﺮﺍﻥ ﲝﺮ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺑﻪ ﻣﻌﲎ ﺷﻬﺮ ﻳﺎ ﺁﺑﺎﺩﻳﻬﺎﻯ ﻛﻨﺎﺭ ﺩﺭﻳﺎ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﮔﻮﻳﻨﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺑﺮ‪ ‬ﺻﺤﺮﺍ ﻭ ﻣﺴﻜﻦ ﻗﺒﺎﺋﻞ ﻭ ﺍﺯ ﲝﺮ ﺷﻬﺮﻫﺎ ﻳﺎ ﺁﺑﺎﺩﻳﻬﺎﺋﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭﻳﺎ ﻭﺍﻗﻊ ﺍﻧﺪ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﭼﻮﻥ ﺗﺼﻮ‪‬ﺭ ﻇﻬﻮﺭ ﻓﺴﺎﺩ ﺩﺭ ﺩﺭﻳﺎ ﺑﺮﺍﻳﺸﺎﻥ ﻣﺸﻜﻞ ﺑﻮﺩﻩ ﲝﺮ ﺭﺍ ﺑﻪ ﻣﻌﻨﺎﻯ ﺷﻬﺮ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﻭﱃ ﺗﺼﻮ‪‬ﺭ ﻓﺴﺎﺩ ﺩﺭ ﺩﺭﻳﺎ ﺁﺳﺎﻥ ﺍﺳﺖ ﳐﺼﻮﺻ ﹰﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ‪ .‬ﮔﺮﭼﻪ‬ ‫ﻣﻰﺷﻮﺩ ﲝﺮ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺷﻬﺮ ﮔﺮﻓﺖ ﻭﱃ ﺍﺯ ﻇﻬﻮﺭ ﺁﻳﻪ ﳕﻰﺗﻮﺍﻥ ﺻﺮﻑ ﻧﻈﺮ ﳕﻮﺩ‪.‬‬ ‫ﺝ ﻓﻌﻞ‪ ،‬ﻓﺎﻋﻞ ﺁﻥ ﺧﺪﺍﺳﺖ ﻭ ﲝﺮﻳﻦ ﻣﻔﻌﻮﻝ ﺁﻥ ﺍﺳﺖ‪ :‬ﻳﻌﲎ ﺧﺪﺍ ﺩﻭ ﺩﺭﻳﺎ ﺭﺍ ﻓﺮﺳﺘﺎﺩ ﳐﻠﻮﻁ ﻛﺮﺩ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻫﻢ ﻣﻰﭘﻴﻮﻧﺪﻧﺪ ﻣﻴﺎﻧﺸﺎﻥ ﺣﺎﻳﻠﻰ ﺍﺳﺖ ﻛﻪ‬ ‫‪] -٣‬ﺭﲪﻦ‪ ،[١٩:‬ﻣ ‪‬ﺮ ‪‬‬ ‫ﺑﻪ ﻫﻢ ﲡﺎﻭﺯ ﳕﻰﻛﻨﻨﺪ‪) .‬ﻣﺰﺭﺝ ﺑﻪ ﻣﻌﲎ ﺍﺭﺳﺎﻝ ﻭ ﲣﻠﻴﻂ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ( ﺩﻭ ﺩﺭﻳﺎ ﻛﺪﺍﻡﺍﻧﺪ؟ ﲡﺎﻭﺯ ﳕﻰﻛﻨﻨﺪ ﻳﻌﲎ ﭼﻪ؟ ﺑﺮﺯﺥ ﭼﻴﺴﺖ؟‪.‬‬ ‫ﺤ ‪‬ﺮ ِﻥ ﺣﺎﺟِﺰﹰﺍ« ﻣﻴﺎﻥ ﺩﻭ ﺩﺭﻳﺎ ﻣﺎﻧﻌﻰ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬ ‫ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺁﻳﻪ‪ ٦١ :‬ﺍﺯ ﺳﻮﺭﻩ ﳕﻞ ﺍﺳﺖ » ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍ ﹾﻟ‪‬ﺒ ‪‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺩﺭﻳﺎﻫﺎ ﺩﺭ ﳏﻞ ﳐﺼﻮﺻﻰ ﺑﻪ ﻫﻢ ﻣﻰﭘﻴﻮﻧﺪﻧﺪ ﻣﺜﻞ ﲝﺮ ﺍﲪﺮ ﻭ ﺍﻗﻴﺎﻧﻮﺱ ﻫﻨﺪ ﻛﻪ ﺩﺭ ﺑﺎﺏ ﺍﳌﻨﺪﺏ ﺑﻪ ﻫﻢ ﻣﺘﺼﻞ ﻣﻰﺷﻮﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻗﻴﺎﻧﻮﺱ ﺍﻃﻠﺲ ﻭ ﺩﺭﻳﺎﻯ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺗﻨﮕﻪ ﺟﺒﻞ ﺍﻟﻄﺎﺭﻕ ﺑﻪ ﻫﻢ ﻣﻰﭘﻴﻮﻧﺪﻧﺪ ﻭ ﳘﭽﻮﻥ ﺩﺭﻳﺎﻯ ﺳﺮﺥ ﻭ ﻋﻘﺒﻪ‪ ،‬ﻭ ﻧﻴﺰ ﺭﻧﮓ ﺁﺏ ﺩﺭﻳﺎﻫﺎ ﳐﺘﻠﻒ ﺍﺳﺖ ﺑﻌﻀﻰ ﻻﺟﻮﺭﺩﻯ‪ ،‬ﺑﻌﻀﻰ ﻣﺎﻳﻞ ﺑﻪ ﺳـﺒﺰﻯ‪،‬‬ ‫ﺑﻌﻀﻰ ﺯﺭﺩ‪،‬‬ ‫ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﲜﻬﺖ ﺍﻣﻼﺡ ﻭ ﻣﻮﺍﺩ ﺷﻴﻤﻴﺎﱙ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺏ ﺩﺭﻳﺎ ﳏﻠﻮﻝ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﺭﻧﮓ ﺩﻳﮕﺮﻯ ﺳﻴﺎﻩ ﻭ ﺩﺭ ﳏﻞ ﺍﻟﺘﻔﺎﺀ ﻫﺮ ﭼﻨﺪ ﻃﻮﻓﺎ‪‬ﺎ ﻭ ﺍﻣﻮﺍﺝ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻫﻢ ﻣﻰﺯﻧﺪ ﺑﺎﺯ ﻣﻰﺑﻴﻨﻴﻢ ﺭﻧﮓ ﳐﺼﻮﺹ ﻫﺮ ﺩﻭ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﲔ ﳕﻰﺭﻭﺩ ﻭ ﺍﻳﻦ‬ ‫ﻣﺜ ﹰ‬ ‫ﺩﺭ ﺍﺛﺮ ﻣﻮﺍﺩ ﺷﻴﻤﻴﺎﱙ ﳐﺼﻮﺹ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﲡﺎﻭﺯ ﳕﻰﻛﻨﻨﺪ ﻭ ﻳﻜﻰ ﺑﻪ ﺁﻥ ﺩﻳﮕﺮﻯ ﻣﺒﺪ‪‬ﻝ ﳕﻰﺷﻮﺩ ﻣﺜﻞ ﻧﻔﺖ ﻭ ﺁﺏ‪ ،‬ﻛﻪ ﳐﻠﻮﻁ ﳕﻰﺷﻮﺩ‪.‬‬ ‫ﻼ ﺍﻗﻴﺎﻧﻮﺱ ﻫﻨﺪ ﻭ ﲝﺮ ﺍﲪﺮ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺑﺮﺯﺥ‪ ،‬ﺍﺧﺘﻼﻑ ﻣﻮﺍﺩ ﻭ ﺍﻣﻼﺡ ﺍﻳﻦ ﺩﻭ ﺩﺭﻳﺎﺳﺖ ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﺑـﻪ‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺩﻭ ﺩﺭﻳﺎ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻣﺜ ﹰ‬ ‫ﻳﻜﺪﻳﮕﺮ ﲡﺎﻭﺯ ﳕﻰﻛﻨﻨﺪ ﻭ ﺍﺛﺮ ﻫﻢ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﺑﲔ ﳕﻰﺑﺮﻧﺪ‪ .‬ﻭﱃ ﺍﺻﻞ ﻣﻄﻠﺐ ﺩﺭ ﺁﻳﻪ ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻃﻨﻄﺎﻭﻯ ﻭ ﻣﺮﺍﻏﻰ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ‪ ١٩:‬ﺳﻮﺭﻩ ﺭﲪﻦ‪ ،‬ﳏﻞﹼ‬ ‫ﺍﻟﺘﻔﺎﺀ ﺭﻭﺩ ﻧﻴﻞ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺭﺍ ﻣﺜﻞ ﺯﺩﻩ ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﻧﻪ ﺁﺏ ﺗﻠﺦ ﻭ ﺷﻮﺭ ﺩﺭﻳﺎ ﺁﺏ ﺷﲑﻳﻦ ﺭﺍ ﺷﻮﺭ ﻣﻰﻛﻨﺪ ﻭ ﻧﻪ ﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﺹ ‪ ٤٦‬ﻣﻴﮕﻮﻳﺪ‪ :‬ﻳﻜﻰ ﺍﺯ ﳏﻘﻘﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﭼﻨﺪﻯ ﭘﻴﺶ ﻫﻴﺄﺕ ﻋﻠﻤﻰ )ﺳﺮﺟﻮﻥ ﺍﻣﺮﻯ( ﺑﻪ ﺍﺗﻔﺎﻕ ﻫﻴﺌﺖ ﺍﻛﺘـﺸﺎﰱ ﺩﺍﻧـﺸﮕﺎﻩ‬ ‫ﻣﺼﺮ‪...‬ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﺁ‪‬ﺎﻯ ﺧﻠﻴﺞ ﻋﻘﺒﻪ ﺍﺯ ﺟﻬﺖ ﺧﻮﺍﺹ ﻭ ﺗﺮﻛﻴﺐ ﻃﺒﻴﻌﻰ ﻭ ﺷﻴﻤﻴﺎﱙ ﺍﺯ ﺑﻘﻴﻪ ﺁ‪‬ﺎﻯ ﲝﺮ ﺍﲪﺮ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ ...‬ﻭ ﺑﻮﺳﻴﻠﻪ ﺩﺳﺘﮕﺎﻩ ﺳﻨﺠﺶ ﺍﻋﻤﺎﻕ ﻛﺸﻒ ﻛﺮﺩ ﻛﻪ‬ ‫ﺩﺭ ﳏﻞ ﺍﻟﺘﻘﺎﺀ ﺩﻭ ﺩﺭﻳﺎ ﺳﺪ‪ ‬ﻭ ﺣﺎﺟﺰﻯ ﺩﺭ ﺯﻳﺮ ﺩﺭﻳﺎ ﻫﺰﺍﺭ ﻣﺘﺮ ﻣﻰﮔﺬﺭﺩ ﻭ ﻣﺮﺗﻔﻊﺗﺮﻳﻦ ﻗﺴﻤﺖ ﺁﻥ ﺣﺪﻭﺩ ﺳﻴﺼﺮ ﻣﺘﺮ ﺑﺎ ﺳﻄﺢ ﺩﺭﻳﺎ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ ﳘﭽﻨﲔ ﻛﺸﱴ )ﺑﺎﺣﺚ( ﺩﺭ ﺍﻭﻟﲔ‬

‫ﺳﻴﺎﺣﺖ ﺧﻮﺩ ﺩﺭ ﺍﻗﻴﺎﻧﻮﺱ ﻫﻨﺪ ﻭ ﲝﺮ ﺍﲪﺮ ﺍﺯ ﻭﺟﻮﺩ ﺍﻳﻦ ﺣﺎﺟﺰ ﺍﻃﻼﻉ ﻳﺎﻓﺖ ﻭ ﺁﺯﻣﺎﻳﺸﻬﺎﻯ ﻋﻠﻤﻰ ﺁﻥ ﻫﻴﺌﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻛﺸﱴ ﺑﻮﺩﻧﺪ ﺛﺎﺑﺖ ﻛﺮﺩ ﻛﻪ ﺁ‪‬ﺎﻯ ﺍﻗﻴﺎﻧﻮﺱ ﻫﻨﺪ ﺍﺯ ﺣﻬﺖ‬ ‫ﺧﻮﺍﺹ ﻃﺒﻴﻌﻰ ﻭ ﺷﻴﻤﻴﺎﱙ ﺑﺎ ﺁ‪‬ﺎﻯ ﲝﺮ ﺍﲪﺮ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ .‬ﻋﻠﻢ )ﺍﻗﻴﺎﻧﻮﮔﺮﺍﰱ( ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺭﺍ ﻣﺮﺑﻮﻁ ﺑﻪ ﳘﺎﻥ ﺣﺎﺟﺰﻯ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﺩﺭ ﻧﻘﻄﻪ ﺍﻟﺘﻔﺎﺀ ﺁﻥ ﺩﻭ ﺩﺭﻳﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺁﻗﺎﻯ ﺑﻼﻏﻰ ﺍﻳﻦ ﻛﺸﻒ ﺭﺍ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﴰﺮﺩﻩ ﻭ ﺁﻳﻪ ‪ ١٩‬ﺳﻮﺭﻩ ﺭﲪﻦ ﺭﺍ ﺑﺎ ﺁﻥ ﺗﻔﺴﲑ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭﱃ ﻣﺸﻜﻞ ﺍﺳﺖ ﺑﮕﻮﻳﻴﻢ ﻛﻪ‪ :‬ﺍﺧﺘﻼﻑ ﺧﻮﺍﺹ‪ ‬ﺷﻴﻤﻴﺎﱙ ﺩﻭ‬ ‫ﺩﺭﻳﺎ ﺩﺭ ﺍﺛﺮ ﻭﺟﻮﺩ ﺍﻳﻦ ﺩﻳﻮﺍﺭ ﻭ ﺣﺎﻳﻞ ﺳﻨﮕﻰ ﺍﺳﺖ ﻣﺜﻼ ﺍﮔﺮ ﺩﺭ ﻭﺳﻂ ﻇﺮﰱ ﺣﺎﻳﻠﻰ ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ ﻭ ﻳﻚ ﻃﺮﻑ ﺁﻧﺮﺍ ﺑﺎ ﺁﺏ ﺷﻮﺭ ﻭ ﻃﺮﻑ ﺩﻳﮕﺮ ﺭﺍ ﺑﺎ ﺁﺏ ﺷﲑﻳﻦ ﭘﺮ ﻛﻨﻴﻢ ﺑﻄﻮﺭﻳﻜﻪ‬ ‫ﺳﻄﺢ ﺁﺏ ﺑﺎﻻﺗﺮ ﺍﺯ ﺣﺎﻳﻞ ﺑﺎﺷﺪ ﻭ ﺩﻭ ﺁﺏ ﺩﺭ ﺑﺎﻻ ﺑﻪ ﻫﻢ ﻣﺘ‪‬ﺼﻞ ﺷﻮﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﻪ ﺗﺪﺭﻳﺞ ﻫﻢ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﺍﺛﺮ ﻣﻴﺎﻧﺪﺍﺯﻧﺪ ﳐﺼﻮﺻﹰﺎ ﻛﻪ ﻇﺮﻑ ﺭﺍ ﺣﺮﻛﺖ ﺑﺪﻫﻴﻢ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺩﻭ ﺩﺭﻳﺎ ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﺍﻣﻮﺍﺝ ﺁﺑﺸﺎﻥ ﺭﻭﻯ ﻫﻢ ﻣﻰﺭﻳﺰﻧﺪ ﭼﻄﻮﺩ ﳑﻜﻦ ﺍﺳﺖ ﺣﺎﻳﻞ ﺣﺎﻳﻞ ﭘﺎﻳﻴﲎ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺧﻮﺍﺹ‪ ‬ﺑﺎﺷﺪ‪ ،‬ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻣﻮﺍﺝ ﺩﺭﻳﺎ ﻫﺮ ﭼﻨﺪ ﻫﻢ ﺑﺰﺭﮒ ﺑﺎﺷﻨﺪ ﺩﺭ‬ ‫ﺳﻄﺢ ﺁﺏ ﺍﻧﺪ ﻭ ﺩﺭ ﻋﻤﻖ ﺑﻴﺴﺖ ﻣﺘﺮﻯ ﺍﺯ ﺍﻣﻮﺍﺝ ﺧﱪﻯ ﻧﻴﺴﺖ‪.‬‬ ‫ﮔﻮﺋﻴﻢ‪ :‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻻﺍﻗﻞ ﺩﺭ ﺳﻄﺢ ﺁﺏ ﺍﺛﺮ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﻧﺪ‪ .‬ﻭ ﳏﻠﹼﻰ ﺑﻪ ﲨﻠﻪ )ﻻ ﻳ‪‬ﺒﻐﻴﺎﻥ( ﳕﻰﻣﺎﻧﺪ‪ ،‬ﭘﺲ ﻧﺎﭼﺎﺭ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺍﺧﺘﻼﻑ ﻭ ﻋﺪﻡ ﲡﺎﻭﺯ ﺁ‪‬ﺎ‪ ،‬ﺩﺭ ﺍﺛﺮ‬ ‫ﺍﺧﺘﻼﻑ ﺍﻣﻼﺡ ﻣﻌﺪﱏ ﻭﻣﻮﺍﺩ ﺷﻴﻤﻴﺎﺋﻰ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ‪ ،‬ﺷﻮﺭﻯ ﻭ ﺷﲑﻳﲎ ﺩﻭ ﺩﺭﻳﺎ ﻣﻄﺮﺡ ﻧﻴﺴﺖ ﻭ ﻓﻘﻂ ﻭﺟﻮﺩ ﺣﺎﻳﻞ ﻭ ﻋﺪﻡ ﲡﺎﻭﺯ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺍﻭ‪‬ﱃ ﺩﺭ ﺑﻴﺎﻥ ﻣﻄﻠﺐ ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺩﻭ‪‬ﻣﻰ ﺍﺳﺖ‪.‬‬ ‫‪] -٤‬ﻓﺮﻗﺎﻥ‪ ،[٥٣ :‬ﺩﺭﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺭﻭﺩﺧﺎﻧﻪﺑﺰﺭﮒ ﺑﻪ ﺟﻬﺖ ﻭﺳﻌﺖ ﻭ ﻛﺜﺮﺕ ﺁﺑﺶ ﲝﺮ ﴰﺮﺩﻩ ﺷﺪﻩ ﭼﻮﻥ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺩﺭﻳﺎﺋﻰ ﻧﻴﺴﺖ ﻛﻪ ﺁﺑﺶ ﻋ‪‬ﺬﹾﺏ ﻭ ﻓﺮﺍﺕ )ﺷﲑﻳﻦ ﻭ ﮔﻮﺍﺭﺍ(‬ ‫ﺑﺎﺷﺪ ﻭ ﳘﻪ ﺷﻮﺭ ﻭ ﺗﻠﺦ ﺍﻧﺪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٩٦‬ﻣﺎﺋﺪﻩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺮﺏ ‪‬ﺮ ﺭﺍ ﲝﺮ ﻣﻰﻧﺎﻣﻨﺪ‪ ،‬ﺁﳒﺎ ﻛﻪ ﺩﻭ ﺩﺭﻳﺎ ﺑﻪ ﻫﻢ ﻣﻰﭘﻴﻮﻧﺪﺩ ﻣﺮﺍﺩ ﺍﺯ ﺑﺮﺯﺥ ﻭ ﻣﺎﻧﻊ ﻧﻔﻮﺫﻧﺎﭘﺬﻳﺮ ﭼﻴﺴﺖ ؟ﺩﺭ‬ ‫ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٩‬ﺳﻮﺭﻩ ﺭﲪﻦ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺘﺮﻳﻦ ﭼﻴﺰﻳﻜﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﮔﻔﺘﻪ ﺷﺪﻩ ﺁﻧﺴﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﲝﺮﻳﻦ ﺩﺭ ﺁﻳﻪ ﺟﻨﺲ ﺩﺭﻳﺎﻯ ﺷﻮﺭ ﺍﺳﺖ ﻛﻪ ﺗﻘﺰﻳﺒﺎﹰﺳﻪ ﺭﺑﻊ ﻛﺮﻩ ﺯﻣﲔ ﺭﺍ ﮔﺮﻓﺘﻪ‬ ‫ﻭ ﻣﻄﻠﻖ ﺩﺭﻳﺎﻯ ﺷﲑﻳﻦ ﻛﻪ ﺩﺭ ﳐﺎﺯﻥ ﺯﻣﲔ ﺫﺧﲑﻩ ﺷﺪﻩ ﻛﻪ ﭼﺸﻤﻪﻫﺎ ﺍﺯ ﺁﻥ ﺷﻜﺎﻓﺘﻪ ﻭ ‪‬ﺮﻫﺎ ﺍﺯ ﺁﻥ ﺟﺎﺭﻯ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺩﺭﻳﺎﻯ ﺷﻮﺭ ﻣﻰﺭﻳﺰﺩ‪ .‬ﺍﻳﻦ ﺩﻭ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻫﻢ ﳐﻠـﻮﻁ‬ ‫ﻣﻰﺷﻮﺩ ﻭﱃ ﺣﺎﻳﻠﻰ ﻛﻪ ﺧﻮﺩ ﳐﺎﺯﻥ ﻭ ﳎﺎﺭﻯ ﺯﻣﲔ ﺑﺎﺷﺪ ﻣﻴﺎﻥ ﺁﻧﺪﻭ ﻫﺴﺖ ﻛﻪ ﳕﻰﻛﺬﺍﺭﻧﺪ ﺩﺭﻳﺎﻯ ﺷﻮﺭ ﮔﺮﺩﺍﻧﺪ ﻭ ﺯﻧﺪﮔﻰ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ‪ .‬ﻭ ﻣﺎﻧﻊ ﺍﺯ ﺍﻧﺴﺖ ﻛﻪ ﺁﺏ ﺷﲑﻳﻦ ﺑﻪ ﺁﺏ‬ ‫ﺷﻮﺭ ﺭﳜﻨﻪ ﻭ ﺁﻥ ﺭﺍ ﺷﲑﻳﻦ ﮔﺮﺩﺍﻧﺪ ﻭ ﺍﺛﺮﺵ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺑﺮﺯﺥ ﺗﻜﻪﻫﺎﻯ ﺯﻣﲔ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻗﺎﻧﻊ ﻛﻨﻨﺪﻩ ﻣﻰﺁﻳﺪ‪.‬‬ ‫‪‬ﺮﻫﺎﻯ ﺩﺭﻳﺎﺋﻰ‬ ‫‪] -٥‬ﺭﲪﻦ‪ ،[٢٤:‬ﻳﻌﲎ ﺑﺮﺍﻯ ﺧﺪﺍﺳﺖ ﺁ‪‬ﺎ ﻛﻪ ﺟﺎﺭﻯﺍﻧﺪ ﻭ ﺩﺭ ﺩﺭﻳﺎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﻛﻪ ﻣﺎﻧﻨﺪ ﻣﺮﺯﻫﺎﺍﻧﺪ‪ ،‬ﺟﻮﺍﺭ ﲨﻊ ﺟﺎﺭﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩﻫﺎ‪ ،‬ﻣﻨﺸﺄﺕ ﺍﺯ ﻧﺸﺎﺀ ﺍﺳﺖ‬ ‫ﻳﻌﲎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﻫﺎ ﻭ ﭘﻴﺪﺍ ﺷﺪﻩﻫﺎ‪ ،‬ﺍﻋﻼﻡ ﲨﻊ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ ﻋﻼﻣﺖ ﺷﻴﺌﻰ ﺍﺳﺖ ﻣﺜﻞ ﻋﻼﻣﺖ ﺭﺍﻩ ﻭ ﻋﻼﻣﺖ ﻟﺸﮕﺮ‪ .‬ﻭ ﻛﻮﻩ ﺭﺍ ﺍﺯ ﺁﻥ‬ ‫ﻋﻠﻢ ﮔﻮﻳﻨﺪ ﻛﻪ ﻧﺸﺎﻧﻪ ﻭﺟﻮﺩ ﺧﻮﺩﺵ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ :‬ﻋ‪ ‬ﻠﹶﻢ‪ ،‬ﺷﻜﺎﻑ ﻟﺐ ﺑﺎﻻ‪ ،‬ﻳﺎ ﺷﻜﺎﻑ ﻳﻚ ﻃﺮﻑ ﺁﻥ‪ ،‬ﻣﺮﺯ ﻣﻴﺎﻥ ﺯﻣﻴﻨﻬﺎ‪ ،‬ﻧﺸﺎﻧﻪ ﺭﺍﻩ ﻭ ﻛﻮﻩ ﻃﻮﻳﻞ ﻭ ﮔﻮﻳﻨﺪ ﺷﺎﻣﻞ‬ ‫ﻫﺮ ﻛﻮﻩ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ ﺍﻋﻼﻡ ﺑﻪ ﻣﻌﲎ ﻣﺮﺯﻫﺎ ﻭ ﻧﺸﺎﻧﻪ ﻫﺎﺳﺖ‪.‬ﻣﻔﺴ‪‬ﺮﺍﻥ ﮔﻮﻳﻨﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻛﺸﺘﻴﻬﺎﺳﺖ ﻛﻪ ﺩﺭ ﻳﺎﻫﺎ ﺭﻭﺍﻥﺍﻧﺪ ﻣﻨﺸﺄﺕ ﺭﺍ ﻣﺮﺗﻔﻌﺎﺕ ﻭ ﺍﻋﻼﻡ ﺭﺍ ﻛﻮﻫﻬﺎ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪:‬‬ ‫ﻳﻌﲎ ﺑﺮﺍﻯ ﺧﺪﺍﺳﺖ ﻛﺸﺘﻴﻬﺎﺋﻰ ﻛﻪ ﻣﺎﻧﻨﺪ ﻛﻮﻫﻬﺎ‪ ،‬ﺩﺭ ﺩﺭﻳﺎ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﻌﲎ ﺑﺴﻴﺎﺭ ﺳﺨﻴﻒ ﻭ ﻧﺎﲜﺎ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻣﺪﻟﻮﻝ ﻟﻔﻆ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ »ﺍﳌﺸﺄﺕ ﰱ ﺍﻟﺒﺤﺮ« ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺣﺮﻛﺖ ﻛﻨﻨﺪﻩﻫﺎ ﺩﺭ ﺩﺭﻳﺎ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ‪ ،‬ﭼﻪ ﻃﻮﺭ ﻣﻰﺗﻮﺍﻥ ﻧﺸﺄ‬ ‫ﺭﺍ ﺍﺭﺗﻔﺎﻉ ﻣﻌﲎ ﻛﺮﺩ؟! ﺁﻳﺎ ﻣﻌﲎ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ‪ ،[٧٨:‬ﺁﻧﺴﺖ ﻛﻪ‪ :‬ﺑﺮﺍﻯ ﴰﺎ ﮔﻮﺵ ﺑﻠﻨﺪ ﻛﺮﺩ ﻳﺎ ﺑﺮﺍﻯ ﴰﺎ ﮔﻮﺵ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ؟! ﻭﺍﻧﮕﻬﻰ ﺍﻋﻼﻡ ﺭﺍ ﭼﻪ ﻃﻮﺭ ﺑﻪ ﻣﻌﲎ ﻛﻮﻫﻬﺎ ﻣﻰ‬ ‫ﺗﻮﺍﻥ ﮔﺮﻓﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﻛﺸﺘﻴﻬﺎﻯ ﺁﻥ ﺭﻭﺯ ﺟﺰ ﻛﺸﺘﻴﻬﺎﻯ ﺑﺎﺩﻯ ﻭ ﻧﺎﭼﻴﺰ ﻧﺒﻮﺩﻧﺪ ﻭﺍﻧﮕﻬﻰ ﻛﻮﻩ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺍﻋﻼﻡ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻣﻌﻨﺎﻯ ﻛﻨﺎﻳﻪﺍﻯ ﺁﻧﺴﺖ ﻭ ﻣﻌﲎ ﺍﺻﻠﻰ ﺁﻥ ﻧﺸﺎﻧﻪ‬ ‫ﺍﺳﺖ ﻭ ﻣﺮﺯﻫﺎ ﺭﺍ ﺍﻋﻼﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﻧﺸﺎﻧﻪ ﺍﻧﻔﺼﺎﻝ ﺯﻣﲔﻫﺎﻳﻨﺪ‪.‬‬ ‫ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭼﻴﺴﺖ؟ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﰉ ﺷﻚ‪ ،‬ﺭﻭﺩﻫﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﺳﻂ ﺩﺭﻳﺎﻫﺎ ﻭ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﺭﻭﺍﻧﻨﺪ ﻭ ﺍﻳﻦ ﺭﻭﺩﻫﺎﻯ ﻋﻈﻴﻢ ﺍﺯ ﺧﻮﺩ ﺩﺭﻳﺎﻫﺎ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﻨﺪ ﻭ ﺩﺭ ﺁ‪‬ﺎ‬ ‫ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﺎﻧﻨﺪ ﻣﺮﺯﻫﺎ‪ ،‬ﺭﻭﺷﻦ ﻭ ﳏﺴﻮﺱﺍﻧﺪ ﻭ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﺭﻭﺩﻫﺎﱙ ﻛﻪ ﺩﺭﻳﺎ ﭘﺪﻳﺪ ﮔﺸﺘﻪ ﻭ ﻣﺎﻧﻨﺪ ﻣﺮﺯﻫﺎ ﺩﺭ ﺁﻥ ﺭﻭﺍﻧﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺍﺯ ﺣﻘﺎﺋﻖ ﻋﺠﻴﺐ‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺯ ﺗﺮﺍﻭﺵ ﺍﻓﻜﺎﺭ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺳﺖ ﻭ ﺗﺎﺑﻪ ﺣﺎﻝ ﺩﺭ ﺟﺎﺋﻰ ﻧﺪﻳﺪﻩﺍﻡ‪.‬‬ ‫ﳐﻔﻰ ﳕﺎﻧﺪ ﺭﻭﺩﻫﺎﻯ ﻋﻈﻴﻤﻰ ﺩﺭ ﺳﻄﺢ ﺩﺭﻳﺎﻫﺎ ﺭﻭﺍﻧﻨﺪ ﻭ ﺟﺮﻳﺎﻥ ﺁ‪‬ﺎ ﺁ‪‬ﺎﻯ ﮔﺮﻡ ﺍﺳﺘﻮﺍ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﻗﻄﺒﲔ ﻭ ﺁ‪‬ﺎﻯ ﺳﺮﺩ ﻗﻄﱮ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﺍﺳﺘﻮﺍ ﺣﺮﻛﺖ ﻣﻰﺩﻫﺪ ﻋﻠﹼﺖ ﺗﻮﻟﻴﺪ ﺍﻳﻦ‬ ‫ﺭﻭﺩﻫﺎﻯ ﺩﺭﻳﺎﺋﻰ ﺍﺧﺘﻼﻑ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﻣﻨﺎﻃﻖ ﺍﺳﺘﻮﺍ ﻭ ﻗﻄﺒﲔ ﻣﻰﺑﺎﺷﺪ ﻭ ﻋﺎﻣﻞ ﻣﻬﻤ‪‬ﻰ ﻛﻪ ﺩﺭ ﺣﺮﻛﺖ ﺁ‪‬ﺎ ﺗﺄﺛﲑ ﺩﺍﺭﺩ ﻭﺯﺵ ﺑﺎﺩﻫﺎﺳﺖ ﳐﺼﻮﺻﹰﺎ ﺑﺎﺩﻫﺎﻯ ﻣﻨﻈﹼﻢ ﺁﻟﻴﺰﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬ ‫ﻼ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺟﺮﻳﺎ‪‬ﺎﻯ ﺩﺭﻳﺎﺋﻰ ﺩﺧﺎﻟﺖ ﺩﺍﺭﻧﺪ‪.‬ﭼﻮﻥ ﺭﻧﮓ ﻭ ﻏﻠﻈﺖ ﻭ ﺍﻣﻼﺡ ﻭ ﺣﺮﺍﺭﺕ ﺭﻭﺩﻫﺎﻯ ﺩﺭﻳﺎﺋﻰ ﺑﺎ ﺁﺏ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﺣﺮﻛﺖ ﺁ‪‬ﺎ ﺩﺭ ﺍﻗﻴﺎﻧﻮﺱ ﻛﺎﻣ ﹰ‬ ‫ﻣﻬﻤﺘﺮﻳﻦ ﺭﻭﺩﻫﺎﻯ ﮔﺮﻡ ﻛﻪ ﺩﺭ ﺍﻗﻴﺎﻧﻮﺱ ﺟﺎﺭﻯ ﺍﺳﺖ ﻳﻜﻰ ﮔﻠﻒ ﺍﺳﺘِﺮﻳِﻢ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﻠﻴﺞ ﻣﻜﺰﻳﻚ ﻭﺍﻗﻊ ﺩﺭ ﻏﺮﺏ ﺍﻗﻴﺎﻧﻮﺱ ﺍﻃﻠﺲ ﻭ ﺟﻨﻮﺏ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺘﺤﺪﻩ ﺍﻣﺮﻳﻜﺎ ﺷﺮﻭﻉ‬ ‫ﻭ ﺍﺯ ﺟﻨﻮﺏ ﺑﻪ ﻃﺮﻑ ﴰﺎﻝ ﺷﺮﻗﻰ ﺟﺮﻳﺎﻥ ﻣﻰﻳﺎﺑﺪ ﺳﭙﺲ ﺑﻪ ﺳﻮﺍﺣﻞ ﻏﺮﰉ ﺍﺭﻭﭘﺎ ﻣﻰﺭﺳﺪ ﻭ ﺍﺯ ﻛﻨﺎﺭ ﺟﺰﺍﺋﺮ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ ﻛﺸﻮﺭ ﻧﺮﻭﮊ ﻣﻰﮔﺬﺭﺩ ‪‬ﻨﺎﻯ ﺁﻥ ﺩﺭ ﺣﺪﻭﺩ ‪ ١٤٥‬ﻛﻴﻠﻮﻣﺘﺮ‬ ‫ﻭ ﮔﻮﺩﻯ ﺁﻥ ﺩﺭ ﺑﻌﻀﻰ ﻧﻘﺎﻁ ﺑﻴﺶ ﺍﺯ ‪ ٨٠٠‬ﻣﺘﺮ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻫﺮ ﺩﻗﻴﻘﻪ ﺩﻭ ﺑﻠﻴﻮﻥ ﺗﻦ ﺁﺏ ﺩﺭ ﺍﻣﺘﺪﺍﺩ ﺳﺎﺣﻞ ﻓﻠﻮﺭﻳﺪﺍ ﻣﻰﺧﺰﺩ‪.‬‬ ‫ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺟﺮﻳﺎ‪‬ﺎﻯ ﺁﺏ ﺳﺮﺩ‪ ،‬ﺟﺮﻳﺎﻥ ﺁﺏ ﺳﺮﺩ ﮔﺮﻭﺋﻨﻠﻨﺪ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻛﻨﺎﺭ ﺷﺒﻪ ﺟﺰﻳﺮﻩ ﻻﺑﺮﺍﺩﺭ ﮔﺬﺷﺘﻪ ﺑﻪ ﺳﻮﺍﺣﻞ ﺷﺮﻗﻰ ﺁﻣﺮﻳﻜﺎ ﻣﻰﺭﻭﺩ‪ ،‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻛﺘﺎﺏ ﺩﺭﻳﺎ ﺩﻳﺎﺭ‬ ‫ﻋﺠﺎﺋﺐ ﻓﺼﻞ ﺭﻭﺩﻫﺎﻯ ﻋﻈﻴﻢ ﺩﺭﻳﺎ‪ ،‬ﻭ ﺳﺎﻳﺮ ﻛﺘﺎ‪‬ﺎﻯ ﺟﻐﺮﺍﻓﻴﺎ‪.‬‬ ‫ﺑﻪ ﻣﻮﺟﺐ ﺣﺴﺎﺏ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺁ‪‬ﺎﻯ ﺍﻗﻴﺎﻧﻮﺱ ﻣﻨﺠﻤﺪ ﴰﺎﱃ ﻣﺜﻞ ﻳﻚ ﺍﺳﺘﺨﺮ ﺷﻨﺎ‪ ،‬ﺩﺭ ﻫﺮ ‪ ١٦٥‬ﺳﺎﻝ ﻳﻚ ﻣﺮﺗﺒﻪ ﻋﻮﺽ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻗﻴﺎﻧﻮﺳﻬﺎﻯ ﺩﻳﮕﺮ ﻧﻴﺰ ﻭﺿﻊ ﳘﲔ ﺍﺳﺖ‪.‬‬ ‫‪] -٦‬ﺷﻮﺭﻯ‪ [٣٤-٣٢:‬ﻳﻌﲎ ﺍﺯ ﲨﻠﻪ ﺁﻳﻪﻫﺎﻯ ﻭﻯ ﺟﺎﺭﻯ ﺷﻮﻧﺪﻫﺎﺳﺖ ﻛﻪ ﻣﺎﻧﻨﺪ ﻣﺮﺯﻫﺎ ﺑﻪ ﺩﺭﻳﺎ ﺭﻭﺍﻧﻨﺪ ﺍﮔﺮ ﺧﻮﺍﻫﺪ ﺑﺎﺩ ﺭﺍ ﺁﺭﺍﻡ ﻛﻨﺪ ﺑﺮ ﭘﺸﺖ ﺩﺭﻳﺎ ﰉ ﺣﺮﻛﺖ ﻣﺎﻧﻨﺪ‪ ،‬ﺩﺭ ﺁ‪‬ﺎ ﺑﺮ‬ ‫ﻫﺮ ﺑﺮﺩﺑﺎﺭ ﻭ ﺷﻜﻮﺭ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﺍﺯ ﻗﺪﺭﺕ ﺧﺪﺍ‪ ،‬ﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺳﺒﺐ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﺣﺒﺲ ﻭ ﻣﺘﻮﻗﹼﻒ ﻛﻨﺪ‪.‬‬ ‫ﺢ ﻓﹼ‪‬ﻴ ﹾﻈ ﹶﻠ ﹾﻠ ‪‬ﻦ ﺍﱁ« ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻋﺎﻣﻞ ﻣﻬﻢ ﺟﺮﻳﺎﻥ ﺁ‪‬ﺎ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﺎﺩﻫﺎﻯ ﻣﻨﻈﹼﻢ ﺁﻟﻴﺰﻩ ﻭ‬ ‫ﺴ ِﻜ ِﻦ ﺍﻟﺮ‪‬ﻳ ‪‬‬ ‫ﺍﻳﻦ ﺳﻪ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺩﻫﺎﻯ ﺩﺭﻳﺎﺋﻰ ﺍﺳﺖ‪ .‬ﲨﻠﻪ »ِﺍ ﹾﻥ ﻳ‪‬ﺸﺄ ‪‬ﻳ ‪‬‬ ‫ﻛﻨﺘﺮ ﺁﻟﻴﺰﻩ )ﳐﺎﻟﻒ ﺁﻟﻴﺰﻩ( ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻣﺪﺍﻭﻡ ﺍﺯ ﻗﻄﺒﲔ ﺑﻪ ﺍﺳﺘﻮﺍ ﻭ ﺑﺎﻟﻌﻜﺲ ﻣﻰﻭﺯﻧﺪ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺑﺎﺩﻫﺎ ﻧﺒﺎﺷﻨﺪ ﺟﺮﻳﺎ‪‬ﺎﻯ ﺩﺭﻳﺎﺋﻰ ﻣﺘﻮﻗﹼﻒ ﻣﻰﮔﺮﺩﻧﺪ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﻋﻠﹼﺖ ﺟﺮﻳﺎ‪‬ﺎﻯ‬

‫ﺕ ِﻟ ﹸﻜﻞﱢ ﺻ‪‬ﺒ‪‬ﺎ ٍﺭ ﺷ‪‬ﻜﻮﺭ« ﺁﺭﻯ ﺑﺮﺩﺑﺎﺭﻯ ﻭ ﺗﺄﻣﻞ ﻻﺯﻡ ﺍﺳﺖ ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺣﻘﺎﺋﻖ ﭘﻰ ﺑﺮﺩﻩ ﺷﻮﺩ ﻭ ﭘﺲ‬ ‫ﻚ ﻟﹶﺂﻳﺎ ٍ‬ ‫ﺩﺭﻳﺎﺋﻰ ﺑﻪ ﻛﺘﺎﺏ ﺩﺭﻳﺎ ﺩﻳﺎﺭ ﻋﺠﺎﺋﺐ ﺹ ‪ ٥٣ -٤٥‬ﺭﺟﻮﻉ ﺷﻮﺩ »ِﺍﻥﱠ ﰱ ﺫِﻟ ‪‬‬ ‫ﺍﺯ ﭘﻰ ﺑﺮﺩﻥ ﺷﻜﺮﮔﺰﺍﺭﻯ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺗﺄﻣﻞ ﻭ ﺳﭙﺎﺳﮕﺬﺍﺭﻯ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﻪ ﺻﻮﺭﺕ ﻧﺸﺎﻧﻪﻫﺎﻯ ﻗﺪﺭﺕ ﺧﺪﺍﺋﻰ ﲡﻠﹼﻰ ﳔﻮﺍﻫﻨﺪ ﻛﺮﺩ‪.‬‬ ‫ﺴ ‪‬ﻪ« ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ ﺁﻣﺪﻩ » ‪‬ﻭ ﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻮ‪‬ﺑِﻘ ﹰﺎ«)ﺁﻳﻪ‪ ،(٥٢‬ﻳﻌﲎ ﻣﻴﺎﻥﻫﺎ‬ ‫ﻯ ‪‬ﺣ ‪‬ﺒ ‪‬‬ ‫»ﹶﺍﻭ‪‬ﻳ‪‬ﻮ ِﺑ ﹾﻘ ‪‬ﻬﻦ‪ ‬ﺑِﻤﺎ ﹶﻛﺴ‪‬ﺒﻮﺍ« ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺯ »ﻭﺑﻖ« ﺑﻪ ﻣﻌﲎ ﺣﺒﺲ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ »ﹶﺍ ‪‬ﻭ‪‬ﺑ ﹶﻘ ‪‬ﻪ ﹶﺍ ‪‬‬ ‫ﳏﺒﺴﻰ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪ .‬ﭘﺲ ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺳﺒﺐ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﺣﺒﺲ ﻭ ﻣﺘﻮﻗﹼﻒ ﻛﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ »‪‬ﻳ ﹾﻈ ﹶﻠ ﹾﻠ ‪‬ﻦ ﺭ‪‬ﻭﺍﻛِﺪ« ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ ﺧﺪﺍ‪ ،‬ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩﻫﺎ ﺭﺍ ﻳﻚ ﺩﻓﻌﻪ ﺑﻪ ﺧﻮﺍﺳﺖ ﺧﻮﺩ ﻣﺘﻮﻗﹼﻒ ﻣﻰﻛﻨﺪ ﺯﻳﺮﺍ ﺁ‪‬ﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧﺪﺍﻳﻨﺪ ﻭ ﻳﻚ ﺩﻓﻌﻪ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ ﻧﺎ ﺷﺎﻳﺴﺖ ﻣﺮﺩﻡ ﺗﺎ ﺍﺯ ﻣﻨﺎﻓﻊ ﺁ‪‬ﺎ ﰉ‬ ‫‪‬ﺮﻩ ﺷﻮﻧﺪ‪.‬‬ ‫ﻣﻔﺴ‪‬ﺮﻳﻦ ﺁﻳﺎﺕ ﻓﻮﻕ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻛﺸﱴﻫﺎ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﻛﺸﱴ ﻫﺎﺳﺖ ﻛﻪ ﻣﺎﻧﻨﺪ ﻛﻮﻩﺍﻧﺪ ﻭ ﺍﮔﺮ ﺑﺎﺩ ﻧﻴﺎﻳﺪ ﺍﺯ ﺣﺮﻛﺖ ﻣﻰﻣﺎﻧﻨﺪ ﻭ »ﻳﻮ ِﺑ ﹾﻘ ‪‬ﻬﻦ‪ «‬ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻫﻼﻛﺖ ﻭ‬ ‫ﻏﺮﻕ ﺷﺪﻥ ﻛﺸﺘﻴﻬﺎ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭﱃ ﺣﻖ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻴﻢ‪ .‬ﺩﺭ ﺭﺩ‪ ‬ﻗﻮﻝ ﻣﻔﺴ‪‬ﺮﺍﻥ ﻭ ﺍﻳﻦ ﻛﻪ ﻛﻠﻤﺎﺕ ﺁﻳﻪﻫﺎﳐﺎﻟﻒ ﻓﺮﻣﻮﺩﻩ ﺁ‪‬ﺎﺳﺖ ﺳﺨﻦ ﺭﺍ ﺑﻪ ﺩﺭﺍﺯﺍ ﳕﻰﻛﺸﺎﻧﻴﻢ ﻭ ﺍﳊﻤﺪﺍﷲ‬ ‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﮔﻔﺘﺎﺭ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺩﺭﻳﺎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﺎﻧﻨﺪ ﺩﺭﻳﺎ ﻭ ﺳﻴﻊ ﻭ ﻣﻔﺼ‪‬ﻞ ﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺲ = ﻧﺎﻗﺺ ﻛﺮﺩﻥ‪ .‬ﻛﻢ ﻛﺮﺩﻥ‪] .‬ﺟﻦ‪ [١٣:‬ﺍﺯ ﻧﻘﺼﺎﻥ ﳕﻰﺗﺮﺳﺪ ]ﻳﻮﺳﻒ‪ [٢٠:‬ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﻛﻢ ﻭ ﻧﺎﻗﺺ ﻓﺮﻭﺧﺘﻨﺪ‪ ،‬ﲞﺲ ﺩﺭ ﺁﻳﻪ ﺻﻔﺖ ﻭ ﻳﺎ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ‪.‬‬ ‫ﺑ‪‬ﺨ ِ‬ ‫ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻛﻢ ﻛﺮﺩﻥ ﺍﺯ ﺭﻭﻯ ﻇﻠﻢ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﻧﻘﺺ ﻭ ﻇﻠﻢ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﻗﺮﺏ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ ﺯﻳﺮ‬ ‫ﻣﻮﺍﺭﺩ ﺑﻜﺎﺭ ﺭﻓﱳ ﺁﻥ ﺗﻮﺃﻡ ﺑﺎ ﻇﻠﻢ ﺍﺳﺖ ﺣﱴ ﺩﺭ ﺳﻮﺭﻩ ﻳﻮﺳﻒ‪.‬‬ ‫ﻼ ﺩﺭ‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [٨٥:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ »ﺍﹶﺷ‪‬ﻴﺎﹶﺋ ‪‬ﻬ ‪‬ﻢ« ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﺍﺳﺖ ﺍﺯ »ﺍﻟﻨﺎﺱ«‪ .‬ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺑ‪‬ﺨﺲ ﺩﺭ ﻧﻘﺼﺎﻥ ﹶﻛ ِﻤﻰ‪ ‬ﻭ ﻛﻴﻔﻰ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜ ﹰ‬ ‫ﺨﺴ‪‬ﻮﺍ« ﺗﻌﻴﻴﺐ ﺍﺷﻴﺎﺳﺖ ﻳﻌﲎ ﺑﺮ ﻣﺘﺎﻉ ﺩﻳﮕﺮﺍﻥ ﻋﻴﺐ ﻧﮕﲑﻳﺪ ﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻧﻘﺼﺎﻥ ﻛﻴﻔﻰ ﺍﺳﺖ‪.‬‬ ‫ﺁﻳﻪ ]ﻫﻮﺩ‪ ،[٨٥-٨٤:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺗ‪ ‬ﺒ ‪‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺨﻊ = ﻛﺸﱳ ﻭ ﺗﻠﻒ ﻛﺮﺩﻥ ﺧﻮﺩ ﺍﺯ ﺍﻧﺪﻭﻩ ]ﺷﻌﺮﺍﺀ‪ [٣:‬ﺷﺎﻳﺪ ﺗﻮ ﺧﻮﺩﺕ ﺭﺍ ﺗﻠﻒ ﻛﲎ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ‪» :‬ﺍﻟﺒﺦ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﹶﻏﻤ‪ ‬ﹰﺎ« ﺍﻳـﻦ‬ ‫ﻆ«‪.‬‬ ‫ﺨ ‪‬ﻊ ﻧﻔﺴﻪ‪ :‬ﹶﻗ ‪‬ﺘ ﹶﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺟ ٍﺪ ﺍﹶﻭ ﻏﹶﻴ ٍ‬ ‫ﻛﻠﻤﻪ ﻣﻌﺎﱏ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪» :‬ﺑ ‪‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺨﻞ = ﺿﺪ‪ ‬ﺳﺨﺎﻭﺕ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﲞﻞ ﺍﻣﺴﺎﻙ ﻣﻮﺟﻮﺩﻯ ﺍﺳﺖ ﺍﺯ ﳏﻠﹼﻰ ﻛﻪ ﻧﺒﺎﻳﺪ ﺍﻣﺴﺎﻙ ﺷﻮﺩ ]ﻧﺴﺎﺀ‪[ ٣٧:‬ﻛﺴﺎﱏ ﻛﻪ ﲞﻞ ﻣﻰﻭﺭﺯﻧﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﲞﻞ ﺍﺯ ﺻﻔﺎﺕ ﻣﺬﻣﻮﻣﻪ‬ ‫ﺍﺳﺖ ﺁﻳﺎﺕ ﻭ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﺫﻡ‪ ‬ﺁﻥ ﺑﺴﻴﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺪ ِﺀ = ﺷﺮﻭﻉ‪] .‬ﻳﻮﺳﻒ‪ [٧٦:‬ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﻪ ﻇﺮﻭﻑ ﺁﻧﺎﻥ ﭘﻴﺶ ﺍﺯ ﻇﺮﻑ ﺑﺮﺍﺩﺭﺵ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺪﺭ = ﻧﺎﻡ ﳏﻠﹼﻰ ﺍﺳﺖ ﻣﺎ ﺑﲔ ﻣﻜﻪ ﻭ ﻣﺪﻳﻨﻪ ﻛﻪ ﺟﻨﮓ ﻣﻌﺮﻭﻑ ﺑﺪﺭ ﺩﺭ ﺁﻥ ﻭﺍﻗﻊ ﺷﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٢٣:‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺪﺭ = ﻋﺠﻠﻪ‪ .‬ﺳﺮﻋﺖ‪] .‬ﻧﺴﺎﺀ‪ [٦:‬ﺍﻣﻮﺍﻝ ﻳﺘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺍﺳﺮﺍﻑ ﻭ ﺑﻪ ﻋﺠﻠﻪ ﻣﺒﺎﺩﺍ ﻛﻪ ﺑﺰﺭﮒ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺧﻮﺭﺩﻥ ﻭ ﺍﺳﺮﺍﻑ ﻣﺎﻧﻊ ﺷﻮﻧﺪ‪ ،‬ﳔﻮﺭﻳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺪﻉ = ﺍﳚﺎﺩ ﺍﺑﺘﻜﺎﺭﻯ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻫﺮ ﺍﳚﺎﺩﻯ ﺍﺑﺪﺍﻉ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺑﺪﺍﻉ ﺁﻧﺴﺖ ﻛﻪ ﺑﺪﻭﻥ ﺳﺎﺑﻘﻪ ﻭ ﺑﺪﻭﻥ ﺳﺎﺑﻘﻪ ﻭ ﺑﺪﻭﻥ ﭘﲑﻭﻯ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ‪ ،‬ﺘﺮﻳﻦ ﻛﻠﻤﻪ ﺑـﺮﺍﻯ ﺁﻥ‪،‬‬ ‫ﺻ ‪‬ﻨ ‪‬ﻌ ِﺔ ﺑِﻼ ﺍﺣ‪‬ﺘِﺬﺍ ِﺀ ‪‬ﻭ ﺍﻗﹾﺘِﺪﺍ ِﺀ« ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪» :‬ﺑ‪‬ﺪ‪‬ﻋ‪‬ﻪ ﺑ‪‬ﺪ‪‬ﻋﹰﺎ‪ِ :‬ﺍ ‪‬ﺧ ‪‬ﺘ ‪‬ﺮ ‪‬ﻋ ‪‬ﻪ ﻻ ﻋﻠﻰ ﻣﺜﺎﻝ(«‪.‬‬ ‫ﻉ ِﺍ ‪‬ﻧﺸﺎ ُﺀ ‪‬‬ ‫ﺍﺑﺘﻜﺎﺭ ﺍﺳﺖ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺍﹶﻻ ﺑ‪‬ﺪﺍ ‪‬‬ ‫_______________________________________________‬ ‫ﺑﺪﻝ = ﻋﻮﺽ ﮔﺮﻓﱳ‪] .‬ﳕﻞ‪ ،[١١:‬ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺳﺘﻢ ﻛﻨﺪ ﺑﻌﺪ ﺧﻮﰉ ﺭﺍ ﻋﻮﺽ ﮔﲑﺩ ]ﺍﻋﺮﺍﻑ‪ [٩٥:‬ﺳﭙﺲ ﺧﻮﺏ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﺑﺪ ﻋﻮﺽ ﻛﺮﺩﱘ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺑﺪﺍﻝ‪ ،‬ﺗﺒـﺪﻳﻞ‪،‬‬ ‫ﺍﺑﺪ‪‬ﻝ ﻭ ﺍﺳﺘﺒﺪﺍﻝ ﳘﻪ ﺑﻪ ﻣﻌﲎ ﻋﻮﺽ ﮔﺮﻓﱳ ﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﺩﺭ ﺟﺎﻯ ﭼﻴﺰﻯ‪.‬‬ ‫]ﻳﻮﻧﺲ‪ ،[٦٤:‬ﺑﺮﺍﻯ ﻛﻠﻤﺎﺕ ﺧﺪﺍ ﺗﻐﻴﲑﻯ ﻧﻴﺴﺖ ﻳﻌﲎ ﻳﻜﻰ ﺑﻪ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﻋﻮﺽ ﮔﺮﻓﺘﻪ ﳕﻰﺷﻮﺩ ]ﻛﻬﻒ‪ ،[٥٠:‬ﺷﻴﻄﺎﻥ ﻭ ﺍﻭﻟﻴﺎﺀ ﺍﻭ ﺑﺮﺍﻯ ﻇﺎﳌﺎﻥ ﺑﻪ ﺟﺎﻯ ﺧـﺪﺍ‪ ،‬ﻋـﻮﺽ‬ ‫ﺑﺪﻯﺍﻧﺪ‪ ،‬ﺑ‪‬ﺪ‪‬ﻝ ﺩﺭ ﺁﻳﻪ ﺍﺧﲑ ﻭﺻﻒ ﺍﺳﺖ ﻧﻪ ﻣﺼﺪﺭ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺪ‪‬ﻥ = ﺗﻦ‪ .‬ﺟﺴﺪ‪] .‬ﻳﻮﻧﺲ‪ ،[٩٢:‬ﺍﻣﺮﻭﺯ ﺗﻮ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﺑﺪﻧﺖ ﳒﺎﺕ ﻣﻰﺩﻫﻴﻢ ﺗﺎ ﺑﺮﺍﻯ ﻛﺴﺎﱏ ﻛﻪ ﺍﺯ ﭘﺲ ﺗﻮﺍﻧﺪ‪ ،‬ﻋﱪﺗﻰ ﺑﺎﺷﻰ ﻳﻌﲎ ﺯﻧﺪﻩ ﳒﺎﺕ ﻳﺎﻓﱳ ﺗﻮ ﺷﺪﱏ ﻧﻴﺴﺖ ﻓﻘـﻂ‬ ‫ﭘﻴﻜﺮﺕ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﲑﻭﻥ ﺧﻮﺍﻫﻴﻢ ﺍﻧﺪﺍﺧﺖ ﻭ ﺁﻥ ﻧﻮﻋﻰ ﺍﺯ ﳒﺎﺕ ﺗﻮ ﺍﺳﺖ ﻭ ﺁﻥ ﻫﻢ ﺑﺮﺍﻯ ﻋﱪﺕ ﺩﻳﮕﺮﺍﻥ‪.‬‬ ‫]ﺣﺞ‪ [٣٦:‬ﺑ‪‬ﺪ‪‬ﻥ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﲨﻊ ﺑﺪﻧﻪ ﺑﻪ ﻣﻌﲎ ﺷﺘﺮ ﻗﺮﺑﺎﱏ ﺍﺳﺖ‪ ،‬ﻳﻌﲎ‪ :‬ﺷﺘﺮﺍﻥ ﻗﺮﺑﺎﱏ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﺍﺯ ﻧﺸﺎﻧﻪﻫﺎﻯ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑ‪‬ﺪ‪‬ﻥ ﺩﺭ ﺟﺎﺋﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‬ ‫ﺠﺴ‪‬ﺪ‪ ‬ﻭ ﺍﹾﻣ‪‬ﺮﹶﺃﺓﹲ ﺑﺎ ِﺩﻥﹲ ‪‬ﻭ ﺑ‪‬ﺪﻳﻦ‪ «‬ﻳﻌﲎ ﻟﺒﺎﺱ ﺭﻧﮓ ﺷﺪﻩ‬ ‫ﻛﻪ ﺑﺰﺭﮔﻰ ﺟﺜﹼﻪ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻭ ﺟﺴﺪ ﺩﺭ ﺟﺎﺋﻰ ﻛﻪ ﺭﻧﮓ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻭ ﺟﺴﺪ ﺩﺭ ﺟﺎﺋﻰ ﻛﻪ ﺭﻧﮓ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﮔﻮﻳﻨﺪ‪» :‬ﹶﺛ ‪‬ﻮﺏ‪ ‬ﻣ ‪‬‬ ‫ﻭ ‪‬ﺯ ِﻥ ﺗﻨﻮﻣﻨﺪ‪ .‬ﻭ ﺷﺘﺮ ﻗﺮﺑﺎﱏ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﻓﺮﺑﻪ ﻭ ﺗﻨﻮﻣﻨﺪ ﺑﻮﺩﻧﺶ ﺑ‪‬ﺪ‪‬ﻧﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ :‬ﺷﺘﺮﺍﻥ ﻗﺮﺑﺎﱏ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﺪﻧﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﻓﺮﺑﻪ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻯ ﻛﺴﻰ‬ ‫ﺑ‪‬ﺪ‪‬ﻭ = ﺑﺎﺩﻳﻪ‪ .‬ﺻﺤﺮﺍ‪] .‬ﻳﻮﺳﻒ‪] ،[١٠٠:‬ﺍﺣﺰﺍﺏ‪ ،[٢٠:‬ﻭ ﺍﮔﺮ ﺍﺣﺰﺍﺏ ﺑﻴﺎﻳﺪ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻳﻜﺎﺵ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﻭ ﻣﻴﺎﻥ ﺻﺤﺮﺍ ﻧﺸﻴﻨﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﺎﺩ ِ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺎﺩﻳﻪ ﺳﺎﻛﻦ ﺑﺎﺷﺪ ﺣﺪﻳﺚ » ‪‬ﻣ ‪‬ﻦ ﺑ‪‬ﺪﺍﺟﻔﺎ« ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﺑﺎﺷﺪ ﺍﻫﻞ ﺟﻔﺎ ﻣﻰﺷﻮﺩ‪.‬‬

‫_______________________________________________‬ ‫ﺑ‪‬ﺪﻭ‪ = ‬ﻇﻬﻮﺭ ﺷﺪﻳﺪ )ﻣﻔﺮﺩﺍﺕ( ]ﺯﻣﺮ‪ ،[٤٧:‬ﺍﺯ ﺧﺪﺍ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺁﻧﭽﻪ ﮔﻤﺎﻥ ﳕﻰﻛﺮﺩﻧﺪ ﺁﺷﻜﺎﺭ ﺷﺪ‪ .‬ﻗﺎﻣﻮﺱ ﺁﻧﺮﺍ ﻣﻄﻠﻖ ﻇﻬﻮﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﳑﺘﺤﻨﻪ‪ ،[٤:‬ﻣﻴﺎﻥ ﻣﺎ ﻭ ﴰﺎ ﺩﴰﲎ ﻭ‬ ‫ﻛﻴﻨﻪ ﺁﺷﻜﺎﺭ ﺷﺪ‪.‬‬ ‫ﺩﺭ ﺟﺎﻯ ﻇﻬﻮﺭ ﺭﺃﻯ ﻭ ﻣﺼﻠﺤﺖ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ ،[٣٥:‬ﺑﻌﺪ ﭼﻨﲔ ﻣﺼﻠﺤﺖ ﺷﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺗﺎ ﻣﺪ‪‬ﺗﻰ ﳏﺒﻮﺱ ﻛﻨﻨﺪ‪.‬‬ ‫]ﻫﻮﺩ‪ ،[٢٧:‬ﻛﻠﻤﻪ »ﺑﺎﺩﻯ« ﺭﺍ ﺑﻌﻀﻰ ﺑﺎﺩﻯ ﺑﺎﺩ ِﺀ ﺑﺎ ﳘﺰﻩ ﺁﺧﺮ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﺍﻭ‪‬ﻝ‪ ،‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺑﺪﺀ ﺑﻪ ﻣﻌﲎ ﺷﺮﻭﻉ ﻭ ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﺩﻭ‪‬ﻡ ﺍﺯ ﺑﺪﻭ‪ ‬ﺑﻪ ﻣﻌﲎ‬ ‫ﻇﻬﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺎﺩﻯ ﺍﻟﺮﺃﻯ ﺑﻨﺎ ﺑﺮ ﻣﻌﲎ ﺍﻭﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻧﺎ ﭘﺨﺘﻪ ﺭﺃﻯ ﺑﺎﺷﺪ ﻭ ﺑﻨﺎ ﺑﺮ ﻣﻌﲎ ﺩﻭ‪‬ﻡ ﻛﺴﻰ ﻛﻪ ﺍﻇﻬﺎﺭ ﺭﺃﻯ ﻣﻰﻛﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﲢﻘﻴﻖ ﻧﻜﺮﺩﻩ ﺍﺳﺖ)ﻣﻔﺮﺩﺍﺕ(‪.‬‬ ‫ﻚ« ﺑﺎﺷﺪ ﻣﻌﲎ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺍﺯ ﺗﻮ ﭘﲑﻭﻯ ﻧﻜﺮﺩﻩ ﻣﮕﺮ ﻓﺮﻭﻣﺎﻳﮕﺎﻥ ﻣﺎ ﰉﺁﻧﻜﻪ ﺗﺪﺑ‪‬ﺮ ﻭ ﲢﻘﻴﻖ ﻛﻨﻨﺪ ]ﺣﺞ‪» ،[٢٥:‬ﺑﺎﺩ« ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ‬ ‫ﻯ ﺍﻟﺮﺃﻯ« ﺩﺭ ﺁﻳﻪ ﺍﮔﺮ ﻗﻴﺪ »ﺍ‪‬ﺗﺒ‪ ‬ﻌ ‪‬‬ ‫»ﺑﺎ ِﺩ ‪‬‬ ‫ﻣﺴﺎﻓﺮ ﺍﺳﺖ ﻛﻪ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻳﻌﲎ‪ :‬ﻣﻘﻴﻢ ﻭ ﻣﺴﺎﻓﺮ ﺩﺭ ﺁﻥ ﻳﻜﺴﺎﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺬﺭ = ﭘﺎﺷﻴﺪﻥ ﲣﻢ ﻭ ﺑﺎﺳﺮﺍﻑ ﻛﺎﺭ ﺍﺯ ﺁﻥ ﻣ‪‬ﺒ‪‬ﺬﱢﺭ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ ﻣﺎﻝ ﺭﺍ ﻣﻰﭘﺎﺷﺪ ﻭ ﻣﺘﻔﺮ‪‬ﻕ ﻣﻰﻛﻨﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺗﺒﺬﻳﺮ ﺑﻪ ﻣﻌﲎ ﺗﻔﺮﻳﻖ ﻭ ﺍﺻﻞ ﺁﻥ ﺑﺬﺭ ﭘﺎﺷﻴﺪﻥ ﺍﺳﺖ ﺑﻌﺪﹰﺍ ﺑﻄﻮﺭ‬ ‫ﺍﺳﺘﻌﺎﺭﻩ ﺑﺎ ﺁﻥ ﻛﻪ ﻣﺎﻝ ﺧﻮﻳﺶ ﺭﺍ ﺿﺎﻳﻊ ﻣﻰﻛﻨﺪ ﻣِﺒ‪‬ﺬﱢﺭ ﮔﻔﺘﻨﺪ ]ﺍﺳﺮﺍﺀ‪ ،[٢٧:‬ﺍﺳﺮﺍﻓﻜﺎﺭﺍﻥ ﺑﺮﺍﺩﺭﺍﻥ ﺷﻴﺎﻃﲔﺍﻧﺪ ]ﺍﺳﺮﺍﺀ‪ ،[٢٦:‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺑﺬﺭ‪ :‬ﲣﻢ ﻭ ﭘﺎﺷﻴﺪﻥ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺮﺀ = ﺧﻼﺹ ﺷﺪﻥ‪ .‬ﻛﻨﺎﺭ ﺷﺪﻥ‪ .‬ﺁﻓﺮﻳﺪﻥ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻨﺎﺑﺮ ﺁﻥ ﭼﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ ﺍﮔﺮ ﺍﺯ ﺑﺎﺏ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺧﻼﺹ ﺷﺪﻥ ﻭ ﻛﻨﺎﺭ ﺷﺪﻥ ﻭ ﺍﮔﺮ ﺑﺎﺏ ﹶﻗ ﹶﻄ ‪‬ﻊ ‪‬ﻳ ﹾﻘ ﹶﻄ ‪‬ﻊ‬ ‫ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺁﻓﺮﻳﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ‪ :‬ﺑ‪‬ﺮﺀ ﻭ ﺑ‪‬ﺮﺍﺀ ﻭ ﺗ‪‬ﺒ‪‬ﺮﻯ ﻛﻨﺎﺭ ﺷﺪﻥ ﺍﺯ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﳎﺎﻭﺭﺕ ﺁﻥ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ‪ ،‬ﻟﺬﺍﺳﺖ ﻛﻪ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﻣﺮﺽ ﺑﺮﻯ ﺷﺪﻡ ﻭ ﺍﺯ ﻓﻼﻥ ﺑﺮﻯ ﺷﺪﻡ‪.‬‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﻪ ﻫﺮ ﺩﻭ ﻣﻌﲎ ﻛﻨﺎﺭ ﺷﺪﻥ ﻭ ﺁﻓﺮﻳﺪﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ ،[١١٤:‬ﭼﻮﻥ ﺑﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻛﻪ ﺁﺯﺍﺭ ﺩﴰﻦ ﺧﺪﺍﺳﺖ ﺍﺯ ﺍﻭ ﻛﻨﺎﺭ ﺷﺪ ﻭ ﺑﻴـﺰﺍﺭﻯ ﻛـﺮﺩ‬ ‫]ﺗﻮﺑﻪ‪ ،[٣:‬ﺣﻘﹼﺎ ﻛﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﻛﻨﺎﺭ ﻭ ﺑﻴﺰﺍﺭﻧﺪ‪ ،‬ﻣﻌﲎ ﺩﻭﻡ ﺭﺍ ﺩﺭ »‪‬ﺑﺮِﻳ‪‬ﻪ« ﲞﻮﺍﻧﻴﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺮﺝ = ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٦٠‬ﺍﺯ ﺳﻮﺭﻩ ﻧﻮﺭ ﮔﻮﻳﺪ‪:‬ﺗ‪ ‬ﺒﺮ‪‬ﺝ ﺁﻧﺴﺖ ﻛﻪ ﺯﻥ ﺯﻳﺒﺎﺋﻴﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﻛﻨﺪ ﻭ ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ ﺍﺳﺖ ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‬ ‫ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺑﺮﺝ ﮔﻮﻳﻨﺪ ﻛﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﺭﻭﺷﻦ ﺷﻮﺩ‪ ،‬ﺁﻧﮕﺎﻩ ﺑﺒﻴﻨﻴﻢ ﺁﻳﺎ ﻣﺮﺍﺩ ﻗﺮﺁﻥ ﺍﺯ‬ ‫ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣﺎﺩ‪ ‬ﺍﺯ ﻛﻠﻤﻪ ﺑﺮﻭﺝ ﺁﲰﺎﻥ ﻛﻪ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺻﺤﺒﺖ ﺧﻮﺍﻫﺪ ﺷﺪ ﻻﺯﻡ ﺍﺳﺖ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺑﺮﺝ ﻛﺎﻣ ﹰ‬ ‫ﺑﺮﻭﺝ‪ ،‬ﳒﻮﻡ ﺍﺳﺖ ﻳﺎ ﺑﺮﺟﻬﺎﻯ ﺩﻭﺯﺍﺩﻩ ﮔﺎﻧﻪ ﻣﻮﻫﻮﻡ ﻭ ﺍﻋﺘﺒﺎﺭﻯ؟‬ ‫ﺯﳐﺸﺮﻯ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﺫﻳﻞ ﺁﻳﻪ ‪ ٦٠‬ﺍﺯ ﺳﻮﺭﻩ ﻧﻮﺭ ﮔﻔﺘﻪ‪ :‬ﺑ‪‬ﺪﺍ ﻭ ‪‬ﺑ ‪‬ﺮ ‪‬ﺯ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ‪ ،‬ﻧﻈﲑ ﺗﱪ‪‬ﺝ ﺍﻧﺪ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٦١‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺷﺘﻘﺎﻕ ﺑﺮﻭﺝ ﺍﺯ ﺗﱪ‪‬ﺝ ﺍﺳﺖ ﺑﻪ ﺟﻬﺖ‬ ‫ﻇﺎﻫﺮ ﺑﻮﺩﻥ ﺁ‪‬ﺎ‪ .‬ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﺑﺮﻭﺝ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺑﺮﺝ ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﺍﺳﺖ‪ .‬ﻭﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٦٠‬ﺍﺯ ﺳﻮﺭﻩ ﻧﻮﺭ ﮔﻔﺘﻪ‪ :‬ﺑﻪ ﻛﺸﱴ ﺁﺷﻜﺎﺭ ﻛﻪ ﭘﺮﺩﻩ ﻧﺪﺍﺭﺩ ﮔﻮﻳﻨﺪ‪ :‬ﺑﺎﺭﺟﻪ‪ .‬ﺩﺭ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺋ ﹸﺔ« ﻳﻌﲎ ﺯﻥ ﺯﻳﻨﺖ ﺧﻮﺩ ﺭﺍ ﺁﺷﻜﺎﺭ ﻛﺮﺩ ﺑﺮﺍﻯ ﻧﺎﳏﺮﻡ ﺩﺭ ‪‬ﺎﻳﻪ ﺍﺑﻦ ﺍﺛﲑ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ‪.‬‬ ‫ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪» :‬ﺗ‪‬ﺒﺮ‪ ‬ﺟ ِ‬ ‫ﺑﻨﺎﺑﺮ ﺁﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺷﻜﹼﻰ ﳕﻰﻣﺎﻧﺪ ﻛﻪ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺑﺮﺝ‪ ،‬ﻇﻬﻮﺭ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ‪ [٣٣:‬ﻳﻌﲎ ﻇﺎﻫﺮ ﻧﺸﻮﻳﺪ‪ ،‬ﺧﻮﺩﳕﺎﺋﻰ ﻧﻜﻨﻴﺪ ﻣﺎﻧﻨﺪ ﺧﻮﺩﳕﺎﺋﻰ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺍﻭ‪‬ﱃ‪] .‬ﻧﻮﺭ‪ ،[٦٠:‬ﻳﻌﲎ‬ ‫ﺯﻧﺎﱏ ﻛﻪ ﺧﻮﺩ ﳕﺎﺋﻰ ﺑﻪ ﺯﻳﻨﺖ ﳕﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﺁﻳﺎﺗﻰ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﺮﻭﺝ ﺁﲰﺎﻥﺍﻧﺪ ]ﺑﺮﻭﺝ‪] ،[١:‬ﺣﺠﺮ‪] ،[١٦:‬ﻓﺮﻗﺎﻥ‪.[٦١:‬‬ ‫ﺑﻨﺎ ﺑﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﺮﻭﺝ ﺁﲰﺎﻥ‪ ،‬ﳘﺎﻥ ﺳﺘﺎﺭﮔﺎﻥﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﲰﺎﻥ‪ ،‬ﻣﻰﺩﺭﺧﺸﻨﺪ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻇﻬﻮﺭ ﻭ ﺁﺷﻜﺎﺭ ﺑﻮﺩﻧﺸﺎﻥ ﻛﻪ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺑﺮﺝ ﺍﺳﺖ‪ ،‬ﺑﺮﻭﺝ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻭ‬ ‫ﺁﲰﺎﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁ‪‬ﺎ ﺯﻳﻨﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺩﺭ ﺭﺩﻳﻒ ﺑﺮﻭﺝ ﴰﺮﺩﻩ ﺷﺪﻩ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺳﺘﺎﺭﮔﺎﻥ ﻣﺮﺍﺩﻧﺪ ﻧﻈﲑ ﺁﻳـﻪ‬ ‫ﺐ ‪‬ﻭ ﺟ‪‬ﻌ‪‬ﻠﹾﺘ‪‬ﻬﺎ ‪‬ﻧﺠ‪‬ﻮﻣ ﹰﺎ ‪‬ﻭ‬ ‫ﺖ ﺑِﻬﺎ ﺍﻟﹾﻜﹶﻮﺍ ِﻛ ‪‬‬ ‫]ﳓﻞ‪ ،[١٢:‬ﺩﺭ ﺩﻋﺎﻯ ﺳﻨﺎﺕ ﺑﻪ ﻃﻮﺭ ﺻﺮﻳﺢ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑﺮﻭﺝ ﳘﺎﻥ ﻛﻮﺍﻛﺐ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺍﻧﺪ ﺍﻳﻨﻚ ﺁﻥ ﺟﻠﻤﻪ ﺍﺯ ﺩﻋﺎﻯ ﲰﺎﺕ » ‪‬ﻭ ‪‬ﺧ ﹶﻠ ﹾﻘ ‪‬‬ ‫ﺏ‪.«...‬‬ ‫ﻕ ‪‬ﻭ ﻣ‪‬ﻐﺎ ِﺭ ‪‬‬ ‫ﺖ ﻟﹶﻬﺎ ﻣ‪‬ﺸﺎ ِﺭ ‪‬‬ ‫ﺢ ﻭ‪‬ﺯﻳ ‪‬ﻨ ﹰﺔ ‪‬ﻭ ﺭ‪‬ﺟ‪‬ﻮﻋﹰﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫‪‬ﺑﺮ‪‬ﻭﺟ ﹰﺎ ‪‬ﻭ ﻣ‪‬ﺼﺎﺑﻴ ‪‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ﺳﻮﻡ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺑﺮﻭﺝ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﻛﻮﺍﻛﺐ ﺩﺭ ﺫﻳﻞ ﺭﻭﺍﻳﺖ ﺑﺮﻭﺝ ﺩﻭﺍﺯﺩﻩ ﮔﺎﻧﻪ ﻳﻮﻧﺎﱏ ﴰﺮﺩﻩ ﺷﺪﻩ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺫﻳﻞ ﺁﻥ‬ ‫ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻭﺍﻧﮕﻬﻰ ﺭﻭﺍﻳﺖ ﺍﺯ ﺯﻳﺎﺩ ﺑﻦ ﻣﻨﺬﺭ ﺍﰉ ﺍﳉﺎﺭﻭﺩ ﺍﺳﺖ ﻛﻪ ﻛﺸ‪‬ﻰ ﺩﺭ ﺭﺟﺎﻝ ﺧﻮﺩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ ﺍﰉ ﺍﳉﺎﺭﻭﺩ ﻭ ﭼﻨﺪ‬ ‫ﻧﻔﺮ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩ‪» :‬ﻛﺬﹼﺍﺑﻮﻥ‪ ،‬ﻛﻔﺎﺭ‪ ،‬ﻋﻠﻴﻬﻢ ﻟﻌﻨﺔﺍﻟﻠﹼﻪ« ﻓﻘﻂ ﺻﺪﺭ ﺭﻭﺍﻳﺎﺕ ﺭﺍ ﺑﻪ ﺣﺴﺎﺏ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﳕﻰﺷﻮﺩ ﮔﺬﺍﺷﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٦١‬ﻓﺮﻗﺎﻥ ﺍﺯ ﺣﺴﻦ ﻭ ﳎﺎﻫﺪ ﻭ ﻗﺘﺎﺩﻩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﺮﻭﺝ ﳘﺎﻥ ﺳﺘﺎﺭﮔﺎﻥ ﺑﺰﺭﮒ ﻭ ﺩﺭﺧﺸﻨﺪﻩﺍﻧﺪ‪ ،‬ﺑﻪ ﻭﺍﺳﻄﻪ ﺭﻭﺷﻦ ﻭ ﺁﺷﻜﺎﺭ ﺑﻮﺩﻥ‪ ،‬ﺑﺮﻭﺝ ﻧﺎﻣﻴﺪﻩ‬ ‫ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺯﳐﺸﺮﻯ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ١‬ﺍﺯ ﺳﻮﺭﻩ ﺑﺮﻭﺝ ﺁﻭﺭﺩﻩ‪ :‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﺮﻭﺝ‪ ،‬ﺳﺘﺎﺭﮔﺎﻥ ﺑﺰﺭﮒﺍﻧﺪ‪ ،‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﺷﻜﺎﺭ ﺑﻮﺩﻧﺸﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺁﻥ ﻋﺪ‪‬ﻩ ﺍﺯ ﻣﻔﺴ‪‬ﺮﺍﻥ ﻛﻪ ﺑﺮﻭﺝ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺑﺮ ﺟﻬﺎﻯ ﺩﻭﺍﺯﺩﻩ ﮔﺎﻧﻪ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﺳﺨﻨﺎﻥﺷﺎﻥ ﻋﺎﺭﻯ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺑﺮﺟﻬﺎﻯ ﻣﺰﺑﻮﺭ ﻣﻮﻫﻮﻡ ﻭ ﺍﻋﺘﺒﺎﺭﻯ ﺻﺮﻑﺍﻧﺪ‪،‬‬ ‫ﻼ ﭼﻨﺪ ﺳﺘﺎﺭﻩ ﺭﺍ ﺩﺭ ﺁﲰﺎﻥ ﺩﻳﺪﻩ ﻭ ﭘﻴﺶ ﺧﻮﺩ ﻓﻜﺮ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺍﮔﺮ ﻓﺎﺻﻠﻪ ﺍﻳﻦ ﺳﺘﺎﺭﮔﺎﻥ ﺑﺎ ﺧﻄﹼﻰ ﺑﻪ ﻫﻢ ﻣﺘﺼﻞ ﺷﻮﺩ ﺑﻪ ﺷﻜﻞ ﮔﻮﺳﻔﻨﺪ »ﺣ‪‬ﻤ‪‬ﻞ« ﻣﻰﺁﻳﻨﺪ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﺁﲰﺎﻥ ﺑﺮﺝ‬ ‫ﻣﺜ ﹰ‬ ‫ﲪﻞ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﮔﻔﺘﻪﺍﻧﺪ ﺑﺮﺟﻬﺎﻯ ﺩﻭﺍﺯﺩﻩ ﮔﺎﻧﻪ ﻣﻨﺎﺯﻝ ﺁﻓﺘﺎﺏ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﻫﺮ ﺑﺮﺝ ﻳﻚ ﻣﺎﻩ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ ﻭﺍﻧﮕﻰ ﻧﺎﻣﻬﺎﻯ ‪‬ﺣ ‪‬ﻤﻞ‪ ،‬ﺛﻮﺭ‪ ،‬ﺟ‪‬ﻮﺯﺍ‪ ،‬ﺳﺮﻃﺎﻥ‪ ،‬ﺍﺳﺪ‪ ،‬ﺳﻨﺒﻠﻪ‪ ،‬ﻣﻴﺰﺍﻥ‪،‬‬ ‫ﻋﻘﺮﺏ‪ ،‬ﻗﹶﻮﺱ‪ ،‬ﺟ‪‬ﺪﻯ‪ ،‬ﺩ‪‬ﻟﹾﻮ‪ ،‬ﻭﺣ‪‬ﻮﺕ‪ ،‬ﺍﺑﺘﺪﺍ ﺍﺯ ﻧﺎﻡ ﺑﺖﻫﺎﻯ ﻳﻮﻧﺎﻧﻴﺎﻥ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻘﺎﻡ ﻗﺮﺁﻥ ﻭﺍﻻﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﻭﻯ ﺍﻳﻦ ﻣﻮﻫﻮﻣﺎﺕ ﺳﺨﻦ ﮔﻮﻳﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺣﺴﺎﺏ ﺁﻭﺭﺩ‪.‬‬

‫ﻭﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﻩ ﺍﳌﻌﺎﺭﻑ ﮔﻮﻳﺪ‪ :‬ﺑﺮﻭﺝ ﺩﺭ ﺍﺻﻄﻼﺡ ﻓﻠﻜﻰ‪ ،‬ﻣﻨﺎﺯﻝ ﳐﺘﻠﻒ ﺁﻓﺘﺎﺏ ﺍﻧﺪ ﺩﺭ ﻓﺼﻮﻝ ﳐﺘﻠﻒ ﺳﺎﻝ‪ ،‬ﻳﻮﻧﺎﻧﻴﺎﻥ ﻗﺪﱘ ﺍﻳﻦ ﺑﺮﺟﻬﺎ ﺭﺍ ﺑﺎ ﻧﺎﻣﻬﺎﺋﻰ ﻛﻪ ﺍﺯ ﻋﻘﺎﺋﺪ ﺧﺮﺍﰱ ﺁﻧﺎﻥ‬ ‫ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﻭ ﺑﺮ ﺧﺪﺍﻳﺎﻧﺸﺎﻥ ﻧﺴﺒﺖ ﻣﻰﺩﺍﺩﻧﺪ‪ ،‬ﻧﺎﻡ ﮔﺬﺍﺭﻯ ﻛﺮﺩﻩﺍﻧﺪ‪ ...‬ﻣﺮﺩﻡ ﺍﻳﻦ ﻧﺎﻣﻬﺎ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﺁﻣﻮﺧﺘﻪ ﻭ ﺭﻳﺸﻪ ﺁ‪‬ﺎ ﺭﺍ ﻳﺎﺩ ﺑﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺁﻳﺎ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻗﺮﺁﻥ ﺍﻳﻦ ﻣﻮﻫﻮﻣﺎﺕ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩﺍﻧﺪ؟!!! ﻭ ﺭﻭﻯ ﺁ‪‬ﺎ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﺳﺖ؟!!!‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺯﻣﺎﻥ ﻋﺒﺎﺳ‪‬ﻰﻫﺎ ﻛﻪ ﻋﻘﺎﻳﺪ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﰉ ﺗﺮﲨﻪ ﺷﺪ‪ ،‬ﻣﺮﺩﻡ ﺑﻪ ﺁ‪‬ﺎ ﺭﺍ ﻳﺎﻓﺘﻨﺪ ﻭ ﭘﺎﺭﻩﺍﻯ ﺍﺯ ﺭﻭﻯ ﺍﺷﺘﺒﺎﻩ ﻣﻄﺎﻟﺐ ﺍﺳﻼﻣﻰ ﺭﺍ ﺑﺎ ﺁ‪‬ﺎ ﺗﻄﺒﻴﻖ ﻛﺮﺩﻧﺪ‪ ،‬ﺗﻄﺒﻴﻖ‬ ‫ﺑﺮﻭﺝ ﻗﺮﺁﻥ ﺑﺎ ﺑﺮﻭﺝ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺍﺯ ﺁﳒﻤﻠﻪ ﺍﺳﺖ‪.‬‬ ‫]ﻧﺴﺎﺀ‪ .[٧٨:‬ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﺠﺎ ﺑﻮﺩﻩ ﺑﺎﺷﻴﺪ ﻣﺮﮒ ﴰﺎ ﺭﺍ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻗﻠﻌﻪ ﺑﻠﻨﺪ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺑﺮﻭﺝ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻗﻠﻌﻪﻫﺎ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﻃﱪﺳﻰ ﻧﻘﻞ ﺷﺪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺁﺷﻜﺎﺭ ﻭ ﻫﻮﻳﺪﺍ ﺑﻮﺩﻥ‪ ،‬ﺑﺮﻭﺝ ﮔﻮﻳﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺡ ﺍﻟﺮﺟﻞ ﺑﺮﺍﺣﹰﺎ‪ :‬ﺍﺫﺍ ﺗ‪ ‬ﻨﺤ‪‬ﻰ ﻋﻦ ﻣﻮﺿﻌﻪ« ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺩﺭ ﻣﻌﻨﺎﻯ ﻛﻨﺎﺭ ﺷﺪﻥ ﻭ ﺷﺒﻴﻪ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﭼﻮﻥ ﺑﺎ‬ ‫ﺑﺮﺡ = ﻛﻨﺎﺭ ﺷﺪﻥ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻣﺪﻩ‪» :‬ﺑ ِﺮ ‪‬‬ ‫ﻛﻠﻤﻪ ﻧﻔﻰ ﳘﺮﺍﻩ ﺍﺳﺖ ﺍﻓﺎﺩﻩ ﺍﺛﺒﺎﺕ ﻣﻰﻛﻨﺪ‪ ،‬ﻛﻪ ﻧﻔﻰ ﺑﺎ ﻧﻔﻰ ﻣﻔﻴﺪ ﺍﺛﺒﺎﺕ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ [٨٠:‬ﻫﺮﮔﺰ ﺍﺯ ﺍﻳﻦ ﺯﻣﲔ ﻛﻨﺎﺭ ﳕﻰﺷﻮﱘ ﺗﺎ ﭘﺪﺭﻡ ﺍﺟﺎﺯﻩ ﺩﻫﺪ‪] .‬ﻃﻪ‪ [٩١:‬ﮔﻔﺘﻨﺪ ﻫﺮﮔﺰ ﺍﺯ‬ ‫ﻋﺒﺎﺩﺕ ﺁﻥ ﻛﻨﺎﺭ ﳕﻰﺷﻮﱘ ﻭ ﺑﺪﺍﻥ ﻋﺒﺎﺩﺕ ﻣﻰﻛﻨﻴﻢ ﺗﺎ ﻣﻮﺳﻰ ﺑﻪ ﺳﻮﻯ ﻣﺎ ﺑﺎﺯﮔﺮﺩﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺾ ﺍﳊﺮﺍﺭﺓ«‪.‬‬ ‫ﺑ‪‬ﺮﺩ = ﺧﻨﻚ‪] .‬ﺍﻧﺒﻴﺎﺀ‪ [٦٩:‬ﮔﻔﺘﻴﻢ ﺍﻯ ﺁﺗﺶ ﺑﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺧﻨﻚ ﻭ ﺳﺎﱂ ﺑﺎﺵ‪ .‬ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ‪» :‬ﺍﹶﻟﺒ‪‬ﺮ ‪‬ﺩ‪ :‬ﻧﻘﻴﺾ ﺍﳊﺮ‪ ‬ﻭ ﺍﻟﱪﻭﺩﺓ ﻧﻘﺒ ‪‬‬ ‫ﺑﺎﺭِﺩ‪ :‬ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺯ ﺑ‪‬ﺮﺩ ﺍﺳﺖ ]ﻭﺍﻗﻌﺔ‪ [٤٤:‬ﻭ ﺳﺎﻳﻪﺍﻯ ﺍﺯ ﺩﻭﺩ ﻛﻪ ﻧﻪ ﺧﻨﻚ ﺍﺳﺖ ﻭ ﻧﻪ ﮔﻮﺍﺭﺍ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺑ‪‬ﺮﺩ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺏ ﺁﻣﺪﻩ ﻭ ﺁﻳﻪ ]ﻧﺒﺎﺀ‪ [٢٤:‬ﺑﻪ ﳘﺎﻥ ﻣﻌﲎ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺟﻬﻨ‪‬ﻢ‪ ،‬ﺧﻮﺍﺏ ﻭ ﻧﻮﺷﻴﺪﱏ ﳕﻰﭼﺸﻨﺪ‪ .‬ﺭﺍﻏﺐ ﻧﻴﺰ ﺑﺮﺩ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺏ‬ ‫ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻃﻼﻕ ﺑﺮﺩ ﺑﺮ ﺧﻮﺍﺏ ﺑﺮﺍﻯ ﻋﺮﻭﺽ ﺳﺮﺩﻯ ﺑﺮ ﻇﺎﻫﺮ ﺑﺪﻥ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻋﺮﻭﺽ ﺳﻜﻮﻥ ﻭ ﺁﺭﺍﻣﺶ ﺑﺮ ﺑﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﮔﺮ ﭼﻪ ﺑﺮﺩ ﺑﻪ ﺧﻮﺍﺏ ﻭ ﻣﺮﺩﻥ ﻧﻴﺰ ﮔﻔﺘﻪ ﺷﺪﻩ ﻣﺜﻞ »‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﻓﻼﻥ ﺍﻯ ﻣﺎﺕ« ﻭﱃ ‪‬ﺘﺮ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ »ﺑﺮﺩﹰﺍ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺁﺏ ﺧﻨﻚ ﺑﮕﲑﱘ ﺗﺎ ﺍﺯ ﻣﻌﲎ ﺍﻭ‪‬ﻝ ﻛﻨﺎﺭ‬ ‫ﻧﺸﻮﱘ ﳐﺼﻮﺻ ﹰﺎ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ﺑﻌﺪ »ﺍﻟﹼﺎ ﺣ‪‬ﻤﻴﻤﹰﺎ ‪‬ﻭ ﹶﻏﺴ‪‬ﺎﻗﹰﺎ« ﻛﻪ »ﲪﻴﻢ« ﺩﺭ ﻣﻘﺎﺑﻞ »ﺑﺮﺩﹰﺍ« ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺁﺏ ﮔﺮﻡ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﺭ ﺁﳒﺎ ﻧﻪ ﺁﺏ ﺧﻨﻚ ﻣﻰﭼﺸﻨﺪ ﻭ ﻧﻪ ﺷﺮﺑﺖ‬ ‫ﻣﮕﺮ ﺁﺏ ﮔﺮﻡ ﻭ ﭼﺮﻙ ﻳﺎ ﺁﺏ ﮔﻨﺪﻳﺪﻩ ‪،‬ﻭ ﺧﻼﺻﻪ‪ ،‬ﲪﻴﻢ ﺩﺭ ﻣﻘﺎﺑﻞ »ﺑﺮﺩﹰﺍ« ﻭ ﻏﺴ‪‬ﺎﻕ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﺮﺍﺏ ﺁﻣﺪﻩ ﻭ ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺑﺮﺩﹰﺍ« ﺁﺏ ﺧﻨﻚ ﻭ ﺍﺯ )ﺷﺮﺍﺏ( ﺷﺮﺑﺖ‬ ‫ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﺧﻮﺍﺏ ﺑﺎ ﺷﺮﺍﺏ ﺗﻨﺎﺳﺐ ﻧﺪﺍﺭﺩ ﻛﻪ ﮔﻮﺋﻴﻢ‪ :‬ﺩﺭ ﺁﳒﺎ ﺧﻮﺍﺏ ﻭ ﺷﺮﺍﺏ ﳕﻰﭼﺸﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫‪‬ﺑﺮ‪‬ﺩ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﺗﮕﺮﮒ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ »ﺍﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﺩ ‪‬ﺣﺐ‪ ‬ﺍﻟﻐ‪‬ﻤﺎﻡ« ﺗﮕﺮﮒ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺮﺩ ﻭ ﻣﻨﺠﻤﺪ ﺷﺪﻩ ﺍﺑﺮ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ(‪.‬‬ ‫]ﻧﻮﺭ‪ ،[٤٣:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ »ﻣﻦ ﺟﺒﺎﻝ« ﺑﻴﺎﻥ ﺍﺳﺖ ﺍﺯ »ﺍﻟﺴﻤﺎﺀ« ﻭ ﻛﻠﻤﻪ »ﻣﻦ ﺑﺮﺩ« ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺑﻴﺎﻥ ﺑﺎﺷﺪ ﺍﺯ »ﺍﳉﺒﺎﻝ« ﻳﻌﲎ ﺁﻥ ﻛﻮﻫﻬﺎ ﺍﺯ ﺗﮕﺮﮒ ﻭ ﻗﻄﻌﻪﻫﺎﻯ ﻳﺦ ﺗﺸﻜﻴﻞ‬ ‫ﺷﺪﻩ‪ ،‬ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﻔﻌﻮﻝ »ﻳﱰﹼﻝ« ﺑﺎﺷﺪ ﻳﻌﲎ ﻧﺎﺯﻝ ﻣﻰﻛﻨﺪ ﺗﮕﺮﮒ ﺭﺍ‪ ،‬ﻭ ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻧﺎﺯﻝ ﻣﻰﻛﻨﺪ ﺍﺯ ﺁﲰﺎﻥ ﺍﺯ ﻛﻮﻫﻬﺎﺋﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺍﺯ ﻗﻄﻌﻪﻫﺎﻯ ﻳﺦ‪،‬‬ ‫ﭘﺲ ﺁﻥ ﺗﮕﺮﮒ ﺭﺍ ﺑﺎ ﺁﻧﻜﻪ ﲞﻮﺍﻫﺪ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﺍﺯ ﺁﻧﻜﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺻﺮﳛﹰﺎ ﻣﻰﺭﺳﺎﻧﺪ‪ :‬ﺩﺭ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ‬ﻛﻮﻫﻬﺎﺋﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﺯ ﻗﻄﻌﻪﻫﺎﻯ ﻳﺦ ﺗﺸﻜﻴﻞ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﻋﻠﻢ ﺍﻣﺮﻭﺯ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪ :‬ﲞﺎﺭ ﺁﺏ ﻛﻪ ﺍﺯ ﺩﺭﻳﺎ ﺑﺮ ﻣﻰﺧﻴﺰﺩ ﺑﻪ ﻃﺒﻘﻪ ﺳﺮﺩﻯ ﺍﺯ ﻫﻮﺍ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﻪ ﺻﻮﺭﺕ ﺳﻮﺯ‪‬ﺎﻯ ﻳﺦ ﻭ ﺑﺮﮔﻬﺎﻯ ﺑﺮﻑ ﺩﺭ ﻣﻰﺁﻳﺪ ﻭ ﻛﻮﻫﻬﺎﺋﻰ‬ ‫ﺍﺯ ﻳﺦ ﻭ ﺑﺮﻑ ﺗﺸﻜﻴﻞ ﻣﻰﺩﻫﺪ ﺧﻠﺒﺎﻧﺎﻥ ﺑﻪ ﺁﻥ ﻗﺴﻤﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﻭ ﺍﺯ ﻭﺟﻮﺩ ﺁﻥ ﺧﱪ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺁﻗﺎﻯ ﻣﻬﻨﺪﺱ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ )ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﺩﺭ ﻗﺮﺁﻥ( ﺹ ‪ ٦٥ - ٦٤‬ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺑﺎﺭﺍ‪‬ﺎﻯ ﻃﻮﻓﺎﱏ ﺍﺯ ﺍﺑﺮﻫﺎﻯ ﺍﻧﺒﺎﺷﺘﻪ ﻣﻄﺒﻘﻰ ﻣﻰﺭﻳﺰﺩ ﻛﻪ‪ ...‬ﺗﺎ ﺍﺭﺗﻔﺎﻋﺎﺕ ﺑـﻴﺶ ﺍﺯ ‪١٠‬‬ ‫ﻛﻴﻠﻮﻣﺘﺮ ﺻﻌﻮﺩ ﻣﻰﳕﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺑﺮﻫﺎﻯ ﺟﻮﺷﺎﻥ ﻭ ﺧﺮﻭﺷﺎﻥ ﺑﻪ ﺻﻮﺭﺕ ﻛﻮﻫﻬﺎﺋﻰ ﺩﺭ ﻣﻰﺁﻳﻨﺪ ﻛﻪ ﻗﺴﻤﺖ ﺑﺎﻻﻯ ﺁﻥ ﺳﻮﺯ‪‬ﺎﻯ ﻳﺦ ﻭ ﺑﺮﮔﻪﻫﺎﻯ ﺑﺮﻑ ﻣﻰﺷﻮﺩ ﻭ ﮔﺎﻫﻰ ﳑﻠـﻮ ﺍﺯ‬ ‫ﺗﮕﺮﮒ ﺍﺳﺖ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺟﻨﮓ ﺑﲔ ﺍﳌﻠﻠﻰ ﺍﻭ‪‬ﻝ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻫﻮﺍﭘﻴﻤﺎﻫﺎ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﻪ ﺑﺎﻻﻯ ﺍﺑﺮﻫﺎ ﺑﺮﺳﻨﺪ ﻭ ﺧﻠﺒﺎﻧﺎﻥ ﭘﺮﺩﻩﻫﺎﻯ ﺑﺎﻓﺘﻪ ﺷﺪﻩ ﺍﺯ ﻳﺦ ﺭﺍ ﻛﻪ ﳘﺎﻥ ﺍﺑﺮﻫﺎﻯ ﻣﺮﺗﻔﻊ ﺍﺳﺖ‬ ‫ﻣﺸﺎﻫﺪﻩ ﳕﺎﻳﻨﺪ‪ ،‬ﻛﺴﻰ ﺧﱪ ﺍﺯ ﻭﺟﻮﺩ ﻳﺦ ﻳﺎ ﺑﺮﻑ ﻳﺎ ﺗﮕﺮﮒ ﺩﺭ ﺍﺑﺮﻫﺎﻯ ﺁﲰﺎﻥ ﻧﺪﺍﺷﺖ ﺩﺭ ﺹ ‪ ١٤٣-١٣٨‬ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﻣﻄﺎﻟﺐ ﺟﺎﻟﱮ ﺁﻭﺭﺩﻩ ﻭ ﺩﺭ ﺹ ‪ ١٤٢‬ﺩﺭ ﺭﺩ‪ ‬ﺗﻮﺟﻴﻪ‬ ‫ﻃﺮﳛﻰ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻟﻄﻒ ﺁﻳﻪ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺧﻼﻑ ﺍﻧﺘﻈﺎﺭ ﻭ ﺗﻮﺟﻴﻪ ﻃﺮﳛﻰ‪ ،‬ﳕﻰﮔﻮﻳﺪ ﭼﻪ ﭼﻴﺰﻯ ﻧﺎﺯﻝ ﻣﻰﻛﻨﺪ ﭼﻮﻥ ﺩﺭ ﺧﻮﺩ ﺍﺑﺮ ﻭ ﺩﺭ ﺑﺎﻻ ﻳﺦ ﻭ ﺗﮕﺮﮒ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﺯﻣﲔ‬ ‫ﻛﻪ ﻣﻰﺭﺳﺪ ﳑﻜﻦ ﺍﺳﺖ‪ ...‬ﺑﻪ ﺻﻮﺭﺕ ﺗﮕﺮﮒ ﲟﺎﻧﺪ ﻭ ﻳﺎ ﺁﺏ ﺷﻮﺩ‪ .‬ﺭﮔﺒﺎﺭ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭﱃ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺑﺎﻻ ﮔﻔﺘﻴﻢ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ »ﻣﻦ ‪‬ﺑﺮ‪‬ﺩ« ﻣﻔﻌﻮﻝ »ﻳﱰﹼﻝ« ﺑﺎﺷﺪ ﻭﺍﻧﮕﻬﻰ ﺿﻤﲑ »ﺑﻪ« ﺩﺭ »ﻓﻴﺼﻴﺐ ﺑﻪ« ﺑﻪ ﻛﻠﻤﻪ »ﺑﺮﺩ« ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﻳﻌﲎ ﺁﻥ ﺗﮕﺮﮒ ﺭﺍ‬ ‫ﻣﻰﺭﻳﺰﺩ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﻪ ﺳﺨﻦ ﺁﻗﺎﻯ ﺑﺎﺯﺭﮔﺎﻥ )ﺁﻳﻪ ﳕﻰﮔﻮﻳﺪ ﭼﻪ ﭼﻴﺰﻯ ﻧﺎﺯﻝ ﻣﻰﻛﻨﺪ‪ (...‬ﳏﻠﹼﻰ ﳕﻰﻣﺎﻧﺪ‪ .‬ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﮕﻮﺋﻴﻢ ﺿﻤﲑ »ﺑﻪ« ﺑﻪ »ﻣﺎ ﻧﺰﻝ« ﺭﺍﺟﻊ ﺍﺳﺖ ﻛـﻪ ﺍﺯ‬ ‫»ﻳﱰﹼﻝ« ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﺑﺎﻳﺪ ﭼﻨﲔ ﺑﺎﺷﺪ ﻛﻪ ﺑﻴﺎﻥ ﺑﻮﺩﻥ »ﻣﻦ ﺑﺮﺩ« ﺑﺮﺍﻯ »ﻣﻦ ﺟﺒﺎﻝ« ﻗﺮﻳﺐ ﺑﻪ ﻳﻘﲔ ﺍﺳﺖ‪ .‬ﳐﺼﻮﺻﹰﺎ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺣﺪﻳﺚ ﺫﻳﻞ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻭ ﺻﺎﰱ ﻭ ﺑﺮﻫﺎﻥ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﹶﺍﻥﱠ ﺍﻟﻠﹼﻪ ﻋﺰ‪ ‬ﻭ ﺟﻞﹼ ﺟﻌﻞ ﺍﻟﺴﺤﺎﺏ ﻏﺮﺍﺑﻴﻞ ﺍﳌﻄﺮ ﺗ‪‬ﺬﻳﺐ ﺍﻟﺒ‪‬ﺮﺯﺩ ﺣﱴ ﺗﺼﲑ ﻣﺎﺀ ﻟﻜﻴﻼ ﻳﻀﺮ‪‬‬ ‫ﺑﻪ ﺷﻴﺌﺎ ﻳﺼﻴﺒﻪ ﻭ ﺍﻟﺬﻯ ﺗﺮﻭﻥ ﻣﻦ ﺍﻟ‪‬ﺒﺮ‪‬ﺩ ﻭ ﺍﻟﺼﻮﺍﻋﻖ ﻧﻘﻤﺔ ﻣﻦ ﺍﻟﻠﹼﻪ ﻋﺰ‪ ‬ﻭ ﺟﻞﹼ ﻓﻴﺼﻴﺐ ‪‬ﺎ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ«‪.‬‬ ‫ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ »ﻣﺎﺩ‪‬ﻩ ﺳ‪‬ﺤﺐ« ﻧﻴﺰ »ﻧﻘﻤﻪ ﻣﻦ ﺍﻟﻠﹼﻪ« ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﺁﻗﺎﻯ ﺑﺎﺯﺭﮔﺎﻥ ﺁﻥ ﺭﺍ »ﺭﲪﺔ ﻣﻦ ﺍﻟﻠﹼﻪ« ﻧﻘﻞ ﻭ ﺗﺮﲨﻪ ﻛﺮﺩﻩ‪ .‬ﻣﻨﺎﺳﺐ ﺫﻳﻞ ﺁﻳﻪ ﻛﻪ »ﻳﺼﻴﺐ ﺑﻪ ﺍﱁ«‬ ‫ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪» ،‬ﻧﻘﻤﺔ ﻣﻦ ﺍﻟﻠﹼﻪ« ﺍﺳﺖ‪.‬‬ ‫ﺗﺮﲨﻪ ﺣﺪﻳﺚ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺍﺑﺮ ﺭﺍ ﺑﻪ ﻣﱰﻟﻪ ﻏﺮﺑﺎﻝ ﺑﺮﺍﻯ ﺑﺎﺭﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﻳﺦ ﺭﺍ ﺫﻭﺏ ﻣﻰﻛﻨﺪ ﺗﺎ ﺑﻪ ﺻﻮﺭﺕ ﺁﺏ ﺩﺭ ﺁﻳﺪ ﺗﺎ ﺑﻪ ﭼﻴﺰﻯ ﻛﻪ ﺑﻪ ﺁﻥ ﻣﻰﺭﺳﺪ ﺿﺮﺭ ﻧﺮﺳﺘﺎﻧﺪ‬ ‫ﺍﱁ‪.‬‬ ‫ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﺑﺮﻫﺎﻯ ﮔﺮﻡ ﺩﺭ ﺍﺛﺮ ﺑﺎﺩﻫﺎ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﺒﻘﻪ ﻳﺦ ﻣﻰﺯﻧﻨﺪ ﻭ ﺁﻧﺮﺍ ﺁﺏ ﻛﺮﺩﻩ ﺑﻪ ﺻﻮﺭﺕ ﺑﺎﺭﺍﻥ ﻣﻰﺭﻳﺰﻧﺪ‪.‬‬

‫_______________________________________________‬ ‫ﺑ‪‬ﺮﺭ = ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﺳﻪ ﻣﻌﲎ ﺁﻣﺪﻩ ﻭ ﺭﻳﺸﻪ ﳘﻪ ﻳﻜﻰ ﺍﺳﺖ‪.‬‬ ‫‪ -١‬ﺑﺮ‪) ‬ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺧﺸﻜﻰ‪ :‬ﻣﺜﻞ ]ﻳﻮﻧﺲ‪ ،[٢٢:‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﴰﺎ ﺭﺍ ﺩﺭ ﺧﺸﻜﻰ ﻭ ﺩﺭﻳﺎ ﺭﺍﻩ ﻣﻰﺑﺮﺩ‪.‬‬ ‫‪ -٢‬ﺑﺮ‪) ‬ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺍﺣﺴﺎﻥ ﻛﻨﻨﺪﻩ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﻣﺜﻞ ]ﻃﻮﺭ‪ ،[٢٨:‬ﺣﻘﹼﺎ ﻛﻪ ﺍﻭﺳﺖ ﺻﺎﺣﺐ ﺍﺣﺴﺎﻥ ﻭﺳﻴﻊ ﻭ ﻣﻬﺮﺑﺎﻥ ﻭ ﻣﺜﻞ ]ﻣﺮﱘ‪ ،[٣٢:‬ﻣﺮﺍ ﺑﻪ ﻣﺎﺩﺭﻡ ﻧﻴﻜﻮﻛﺎﺭ ﮔﺮﺩﺍﻧﻴﺪ ﻭ‬ ‫ﺟﺒ‪‬ﺎﺭ ﻭ ﺷﻘﻰ ﻧﮕﺮﺩﺍﻧﻴﺪﻩ‪.‬‬ ‫‪ -٣‬ﺑﺮ‪) ‬ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﻧﻴﻜﻰ‪ .‬ﺧﻮﰉ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [٤٤:‬ﺁﻳﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻧﻴﻜﻰ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﻴﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﻣﻰﺑﺮﻳﺪ؟‬ ‫ﺑﺮ‪ ‬ﺑﻪ ﻣﻌﲎ ﺍﻭ‪‬ﻝ‪ ،‬ﺍﺳﻢ ﻭ ﺑﻪ ﻣﻌﲎ ﺩﻭ‪‬ﻡ‪ ،‬ﺻﻔﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﺳﻮ‪‬ﻡ ﻣﺼﺪﺭ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﺮ‪) ‬ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ( ﺧﺸﻜﻰ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻣﻌﲎ ﺗﻮﺳ‪‬ﻊ ﺑﻪ ﻧﻈﺮ ﺁﻣﺪﻩ ﻟﺬﺍ‪ ،‬ﺑﻪ ﺗﻮﺳ‪‬ﻊ ﺩﺭ ﺧﲑ ﺑﺮ‪) ‬ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺍﻳﻦ ﻛﻪ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻛﻠﻤﻪ ﺧﺸﻜﻰ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺧﺸﻜﻰ ﺗﻮﺃﻡ ﺑﺎ ﻭﺳﻌﺖ ﺍﺳﺖ ﺑﺪﺍﻥ ﺳﺒﺐ ﺑﻪ ﻧﻴﻜﻰ ﻭﺳﻴﻊ ﺑﺮ‪) ‬ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﻭ ﺑﻪ ﺑﺴﻴﺎﺭ ﻧﻴﻜﻰ ﻛﻨﻨﺪﻩ ﺑﺮ‪) ‬ﺑﻪ ﻓﺘﺢ‬ ‫ﺍﻭ‪‬ﻝ( ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺍﺑﺮﺍﺭ‪ :‬ﻳﻌﲎ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ]ﺍﻧﻔﻄﺎﺭ‪ [١٣:‬ﺑ ‪‬ﺮﺭ‪‬ﺓ ﻧﻴﺰ ﺑﻪ ﳘﺎﻥ ﻣﻌﲎ ﺍﺳﺖ ﻣﺜﻞ ]ﻋﺒﺲ‪.[١٦:‬‬ ‫_______________________________________________‬ ‫ﺑﺮﺯﺥ = ﻭﺍﺳﻄﻪ ﻭ ﺣﺎﻳﻞ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ‪.‬‬ ‫]ﺭﲪﻦ‪ [٢٠:‬ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺣﺎﻳﻠﻰ ﺍﺳﺖ ﻛﻪ ﲡﺎﻭﺯ ﳕﻰﻛﻨﺪ‪] .‬ﻣﺆﻣﻨﻮﻥ‪ [١٠٠:‬ﺍﺯ ﭘﺲ ﺁﻧﺎﻥ ﺑﺮﺯﺧﻰ ﻫﺴﺖ ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﻋﺎﱂ ﻣﺮﮒ ﺭﺍ ﺑﺮﺯﺥ ﮔﻮﺋﻴﻢ ﭼﻮﻥ ﻣﻴﺎﻥ‬ ‫ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻭﺍﺳﻄﻪ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺑﺮﺯﺥ ﻣﻴﺎﻥ ﺩﻭ ﺩﺭﻳﺎ ﺑﻪ )ﲝﺮ( ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺩﺭ ﺗﻔﺴﲑ ]ﺭﲪﻦ‪ [١٩:‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺳﻠﻤﺎﻥ ﻭ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭ ﺳﻔﻴﺎﻥ ﺛﻮﺭﻯ ﻧﻘﻞ ﺷﺪﻩ ﻛـﻪ ﺩﻭ‬ ‫ﺩﺭﻳﺎ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ »ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ«ﺍﻧﺪ‪ ،‬ﺑﺮﺯﺥ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﳏﻤ‪‬ﺪ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺍﺳﺖ‪ ،‬ﻟﻮﺀ ﻟﻮﺀ ﻭ ﻣﺮﺟﺎﻥ ﻛﻪ ﺍﺯ ﺁﻥ ﺩﻭ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﺣﺴﻨﲔ »ﻋﻠﻴﻬﻤـﺎ‬ ‫ﺍﻟﺴﻼﻡ«ﺍﻧﺪ‪ .‬ﺑﻌﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻋﺠﺐ ﻧﻴﺴﺖ ﻛﻪ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﻭ ﺩﺭﻳﺎ ﺑﺎﺷﻨﺪ‪ ،‬ﭼﻮﻥ ﻓﻀﻞ ﻭ ﺧﲑﺷﺎﻥ ﻭﺳﻴﻊ ﺍﺳﺖ‪ ،‬ﺩﺭﻳﺎ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﻭﺳﻌﺘﺶ ﲝﺮ ﮔﻮﻳﻨﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺣﺪﻳﺚ ﺷﺮﻳﻒ ﺍﺯ ﻣﻌﺎﱏ ﺗﻄﺒﻴﻘﻰ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺯﻧﺪﮔﻰ ﺑﺮﺯﺥ‬ ‫ﮔﻔﺘﻴﻢ ﻛﻪ ﻋﺎﱂ ﻣﺮﮒ ﺭﺍ ﺑﺮﺯﺥ ﮔﻮﺋﻴﻢ ﻛﻪ ﻣﻴﺎﻥ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻭﺍﺳﻄﻪ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﻋﺎﱂ ﺑﺮﺯﺥ ﻣﺮﮒ ﺻﻔﺮ ﺍﺳﺖ ﻳﺎ ﻳﻚ ﻧﻮﻉ ﺣﻴﺎﺕ ﻣﺮﻣﻮﺯ؟ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭ‪‬ﻡ ﺁﻳﺎ ﺁﻥ ﺑﺮﺍﻯ‬ ‫ﳘﻪ ﺍﺳﺖ ﻳﺎ ﺑﺮﺍﻯ ﺍﺷﺨﺎﺹ ﳐﺼﻮﺹ؟‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺑﺘﺪﺍ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﻭ ﺳﭙﺲ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ ﺗﺎ ﺑﻪ ﺑﻴﻨﻴﻢ ﻣﻄﻠﺐ ﺑﻪ ﻛﺠﺎ ﻣﻰﺍﳒﺎﻣﺪ‪.‬‬ ‫]ﺑﻘﺮﻩ‪] ،[١٥٤:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٧١-١٦٩:‬‬ ‫ﻳﻌﲎ ﺑﺎ ﺁ‪‬ﺎ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﻣﻰﺷﻮﻧﺪ ﻧﮕﻮﺋﻴﺪ ﻣﺮﺩﮔﺎﻧﻨﺪ ﺑﻠﻜﻪ ﺯﻧﺪﮔﺎﻧﻨﺪ ﻭﱃ ﳕﻰﻓﻬﻤﻴﺪ‪ .‬ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﺷﺪﻩﺍﻧﺪ ﮔﻤﺎﻥ ﻧﻜﻦ ﻣﺮﺩﮔﺎﻧﻨﺪ ﺑﻠﻜﻪ ﺯﻧﺪﮔﺎﻧﻨﺪ ﻭ‬ ‫ﻧﺰﺩ ﭘﺮﻭﺭﮔﺎﺭﺷﺎﻥ ﺭﻭﺯﻯ ﺩﺍﺩﻩ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﺍﺯ ﻛﺮﻡ ﺧﻮﺩ ﺩﺍﺩﻩ ﺷﺎﺩﻣﺎﻧﻨﺪ‪ .‬ﻭ ﺩﺭﺑﺎﺭﻩ ﻛﺴﺎﱏ ﻛﻪ ﻫﻨﻮﺯ ﺑﻪ ﺁ‪‬ﺎ ﻧﭙﻴﻮﺳﺘﻪﺍﻧﺪ ﺷﺎﺩﻯ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﻧﻪ ﺑﻴﻤﻰ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ ﻏﻤﮕﲔ‬ ‫ﻣﻰﺷﻮﻧﺪ )ﺷﻬﺪﺍﺀ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﻣﻰﺩﺍﻧﻨﺪ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻣﺎﻧﺪﻩﺍﻧﺪ ﺑﻴﻤﻰ ﻭ ﺍﻧﺪﻭﻫﻰ ﺩﺭ ﺁﺧﺮﺕ ﻧﻴﺴﺖ ﺷﺎﺩﻣﺎﻥ ﻭ ﺧﻮﺵ ﺩﻟﻨﺪ( ﺑﻪ ﻧﻌﻤﺖ ﻭ ﻓﻀﻞ ﺧﺪﺍ ﻭ ﺍﻳﻦ ﻛﻪ ﺧﺪﺍ ﭘﺎﺩﺍﺵ‬ ‫ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺗﺒﺎﻩ ﳕﻰﻛﻨﺪ ﻣﺴﺮﻭﺭﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪:‬‬ ‫‪ -١‬ﺷﻬﻴﺪﺍﻥ ﺭﺍﻩ ﺧﺪﺍ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺯﻧﺪﻩﺍﻧﺪ ﻭ ﺁﻥ ﻳﻚ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﻣﺎ ﻣﺸﺨ‪‬ﺺ ﻧﻴﺴﺖ »ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ« ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﻘﺼﻮﺩ ﺑﻘﺎﺀ ﻧﺎﻡ ﻧﻴﻚ ﻭ ﻓﺪﺍﻛﺎﺭﻯ‬ ‫ﺁ‪‬ﺎﺳﺖ ﺯﻳﺮﺍ ﺁﻥ ﺍﻋﺘﺒﺎﺭﻯ ﺻﺮﻑ ﺍﺳﺖ ﻭ ﻛﻼﻡ ﺭﻭﺷﻦ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﻓﺮﻣﻮﺩ »ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ«؟!‬ ‫‪ -٢‬ﺷﻬﻴﺪﺍﻥ ﺭﺍﻩ ﺧﺪﺍ ﻧﻪ ﺗﻨﻬﺎ ﺯﻧﺪﻩﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﻭﺯﻯ ﻣﻰﺧﻮﺭﻧﺪ ﻭ ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﻣﺆﻣﻨﺎﱏ ﻛﻪ ﳕﺮﺩﻩﺍﻧﺪ ﺩﳋﻮﺷﻨﺪ ﺯﻳﺮﺍ ﻛﻪ ﻣﻰﺩﺍﻧﻨﺪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺑﻴﻢ ﻭ ﺍﻧﺪﻭﻫﻰ ﻧﻴﺴﺖ‪.‬‬ ‫‪ -٣‬ﺍﮔﺮ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺛﺎﺑﺖ ﺷﻮﺩ ﻛﻪ ﳘﻪ ﻣﺮﺩﮔﺎﻥ ﺩﺭ ﻋﺎﱂ ﺑﺮﺯﺥ ﻳﻚ ﻧﻮﻉ ﺣﻴﺎﺕ ﺧﻔﺘﻪ ﻭ ﺧﻔﻴﻒ ﺩﺍﺭﻧﺪ ﻧﻈﲑ ﺳﻠﹼﻮﳍﺎﻯ ﺯﻧﺪﻩ ﻭ ﺧﻔﺘﻪ ﺩﺍﻧﻪﻫﺎﻯ ﮔﻴﺎﻫﺎﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﻳـﺪ‬ ‫ﮔﻔﺖ‪ :‬ﻣﺪﻟﻮﻝ ﺩﻭ ﺁﻳﻪﻯ ﻓﻮﻕ ﻏﲑ ﺍﺯ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﳐﺼﻮﺹ ﺷﻬﺪﺍﺀ ﺍﺳﺖ ﻭ ﺷﺎﻣﻞ ﻋﻤﻮﻡ ﻧﻴﺴﺖ‪.‬‬ ‫‪ -٤‬ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺮﺯﺧﻰ ﺷﻬﻴﺪﺍﻥ ﺭﺍﻩ ﺣﻖ ﺻﺮﻳﺢﺍﻧﺪ‪ ،‬ﻭ ﻋﻤﻮﻡ ﺯﻧﺪﮔﻰ ﺑﺮﺯﺥ ﺭﺍ ﳕﻰﺗﻮﺍﻥ ﺍﺯ ﺁ‪‬ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪.‬‬ ‫]ﻳﺲ‪ ،[٢٧:‬ﮔﻔﺘﻪ ﺷﺪ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﺷﻮ ﮔﻔﺖ‪ :‬ﺍﻯ ﻛﺎﺵ ﻗﻮﻡ ﻣﻦ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻣﺮﺍ ﺁﻣﺮﺯﻳﺪ ﻭ ﺍﺯ ﺍﻛﺮﺍﻡ ﺷﺪﮔﺎﻥ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩ ﻣﺆﻣﲎ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﺳﻮﻻﻥ ﺩﻓﺎﻉ ﻣﻰﻛﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﻛﺸﺘﻨﺪ‪ ،‬ﻭ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺑﻪ ﳏﺾ ﻛﺸﺘﻪ ﺷﺪﻥ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﺷﺪ ﻭ ﺁﺭﺯﻭ ﻛﺮﺩ ﺍﻯ ﻛﺎﺵ ﻗﻮﻡ ﻭﻯ ﺍﺯ ﺍﻳـﻦ‬ ‫ﻣﺎﺟﺮﻯ ﻣﻄﹼﻠﻊ ﻣﻰﺷﺪﻧﺪ‪ ،‬ﺍﻳﻦ ‪‬ﺸﺖ ﻗﻬﺮﹰﺍ ﻳﻚ ﺣﻴﺎﺕ ﺑﺮﺯﺧﻰ ﺍﺳﺖ ﻭﱃ ﻣﺜﻞ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺩﺭﺑﺎﺭﻩﻯ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺁﻳﻪ » ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺑ‪ِ ‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺯِﻗﻮﻥ«‬ ‫ﺭﺍ ‪‬ﺘﺮ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﻭﺯﻯ ﺧﻮﺭﺩﻥ ﺩﺭ ﻳﻚ ﭼﻨﺎﻥ ‪‬ﺸﺖ ﳐﺼﻮﺹ ﺍﺳﺖ‪.‬‬ ‫]ﻏﺎﻓﺮ‪ ،[٤٦:‬ﻋﺬﺍﺏ ﺑﺪ ﺑﻪ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻋﻮﻥ ﺭﺳﻴﺪ )ﻭ ﺁﻥ( ﺁﺗﺶ ﺍﺳﺖ ﻛﻪ ﺑﺎﻣﺪﺍﺩ ﻭ ﺷﺒﺎﻧﮕﺎﻩ ﺑﻪ ﺁﻥ ﻧﺰﺩﻳﻚ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﻝ ﻓﺮﻋﻮﻥ ﺭﺍ ﺑﻪ ﺳﺨﺖﺗﺮﻳﻦ ﻋـﺬﺍﺏ ﺩﺭ‬ ‫ﺁﺭﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﻛﻪ ﻋﺮﺽ ﻧﺎﺭ ﺭﺍ ﺍﺯ ﺩﺧﻮﻝ ﺁﺗﺶ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﺟﺪﺍ ﻛﺮﺩﻩ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﺁﺗﺶ ﺩﺭ ﺑﺮﺯﺥ ﻭ ﻋﺎﱂ ﻗﱪ ﺍﺳﺖ‪ .‬ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻳﻪ‬ ‫ﺍﻭ‪ ‬ﹰﻻ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﺑﺘﺪﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﺁﺗﺶ ﻫﺴﺖ ﺳﭙﺲ ﻭﺍﺭﺩ ﻛﺮﺩﻥ ﺩﺭ ﺁﻥ‪ ...‬ﺛﺎﻧﻴﹰﺎ ﻋﺮﺽ ﺑﻪ ﺁﺗﺶ ﭘﻴﺶ ﺍﺯ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﻋﺬﺍﺏ ﺑﺮﺯﺥ ﻣﻰﺑﺎﺷﺪ‪ ...‬ﺛﺎﻟﺜﹰﺎ ﻋﺬﺍﺏ‬ ‫ﺸﻴ‪‬ﹰﺎ« ﺑﻪ‬ ‫ﺑﺮﺯﺥ ﻭ ﺁﺧﺮﺕ ﺑﺎ ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ ﻭ ﺁﻥ ﻧﺎﺭ ﺁﺧﺮﺕ ﺍﺳﺖ ﻟﻴﻜﻦ ﺍﻫﻞ ﺑﺮﺯﺥ ﺍﺯ ﺩﻭﺭ ﺑﺎ ﺁﻥ ﻣﻌﺬﹼﺏ ﻣﻰﺷﻮﻧﺪ ﻭ ﺍﻫﻞ ﺁﺧﺮﺕ ﺑﺎ ﺩﺧﻮﻝ ﺑﺮ ﺁﻥ‪ ....‬ﳑﻜﻦ ﺍﺳﺖ ﺍﺯ » ﹸﻏ ‪‬ﺪﻭ‪‬ﹰﺍ ﻭ ‪‬ﻋ ِ‬ ‫ﺩﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﺍﻫﻞ ﺑﺮﺯﺥ ﺑﺎ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺩﻧﻴﺎ ﺍﺭﺗﺒﺎﻁ ﳐﺘﺼﺮﻯ ﺩﺍﺭﻧﺪ ﺯﻳﺮﺍ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺑﺎﻟﻜ ﻠﹼﻴﻪ ﻣﻨﻘﻄﻊ ﻧﺸﺪﻩﺍﻧﺪ‪.‬‬

‫ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻬﺎﺭ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺑﺮﺯﺥ ﺁﻭﺭﺩﱘ‪ ،‬ﺳﻪ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺩﺭﺑﺎﺭﻩ ﺣﻴﺎﺕ ﺑﺮﺯﺧﻰ ﺷﻬﺪﺍﺀ ﻭ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺩﺭ ﺧﺼﻮﺹ ﺑﺮﺯﺥ ﻛﻔﹼﺎﺭ ﺍﺳﺖ‪ .‬ﻧﺘﻴﺠﻪ ﺁﻧﻜﻪ ﺷﻬﻴﺪﺍﻥ ﺩﺭ ﺑﺮﺯﺥ ﻣﻨﻌ‪‬ﻢ ﻭ ﻛﻔﹼﺎﺭ‬ ‫ﻣﻌﺬﹼﺏ ﺍﻧﺪ ﻭ ﻋﺬﺍﺏ ﻛﻔﹼﺎﺭ ﻳﻚ ﻧﻮﻉ ﺑﻴﻢ ﻭ ﻫﺮﺍﺳﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﺁﺗﺶ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ ﻣﺎﻧﻨﺪ ﻛﺎﺑﻮﺳﻬﺎﻯ ﻭﺣﺸﺘﻨﺎﻙ ﻭ ﺧﻮﺍ‪‬ﺎﻯ ﭘﺮﻳﺸﺎﻥ ﻭ ﻫﺮﺍﺱﺍﻧﮕﻴﺰ ﻭ ﺁﻥ ﺩﺭ‬ ‫ﻧﻮﺑﺖ ﺧﻮﺩ ﻭ ﳐﺼﻮﺻﹰﺎ ﺩﺭ ﺻﻮﺭﺕ ﺩﺍﺋﻤﻰ ﺑﻮﺩﻥ ﻳﻚ ﻋﺬﺍﺏ ﺷﺪﻳﺪ ﻭ ﺩﺭﺩ ﻧﺎﻙ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻧﻈﺮ ﺁﻭﺭﻳﺪ ﺧﻮﺍ‪‬ﺎﻯ ﭘﺮﻳﺸﺎﻥ ﻭ ﻭﺣﺸﺘﻨﺎﻙ ﺩﻧﻴﺎ ﺭﺍ ﻛﻪ ﺧﻮﺍﺏ ﺑﻴﻨﻨﺪﻩ ﺑﭽﻪ ﺣﺎﻝ ﻣﻰﺍﻓﺘﺪ ﻭ‬ ‫ﮔﺎﻫﻰ ﺍﺯ ﻓﺮﻳﺎﺩ ﺧﻮﻳﺶ ﺑﻴﻨﻨﺪﻩ ﺑﭽﻪ ﺑﻴﺪﺍﺭ ﻣﻰﺷﻮﺩ »ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻨﻪ«‪.‬‬ ‫ﺷﻴﺦ ﻣﻔﻴﺪ ﻋﻠﻴﻪ ﺍﻟﺮﲪﻪ ﺩﺭ ﺷﺮﺡ ﻋﻘﺎﺋﺪ ﺻﺪﻭﻕ ﺩﺭ ﻓﺼﻞ ﻧﻔﻮﺱ ﻭ ﺍﺭﻭﺍﺡ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ« ﺩﺭ ﻛﻨﺎﺭ ﮔﻮﺩﺍﱃ ﻛﻪ ﻣﻘﺘﻮﻟﲔ ﺑﺪﺭ ﺩﺭ ﺁﻥ‬ ‫ﺑﻮﺩﻧﺪ ﺍﻳﺴﺘﺎﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺮﺍﻯ ﺭﺳﻮﻝ ﺧﺪﺍ ﳘﺴﺎﻳﮕﺎﻥ ﺑﺪﻯ ﺑﻮﺩﻳﺪ‪ :‬ﺍﻭ ﺭﺍ ﺍﺯ ﻣﱰﻟﺶ ﺑﲑﻭﻥ ﻛﺮﺩﻳﺪ ﺑﻌﺪ ﲨﻊ ﺷﺪﻩ ﺑﺎ ﺍﻭ ﺟﻨﮕﻴﺪﻳﺪ‪ ،‬ﻣﻦ ﺁﻧﭽﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻭﻋﺪﻩ ﻛﺮﺩﻩ ﺑﻮﺩ ﺣﻖ ﻳﺎﻓﺘﻢ‬ ‫ﺁﻳﺎ ﴰﺎ ﻫﻢ ﻭﻋﺪﻩ ﺍﻭ ﺭﺍ ﺣﻖ ﻳﺎﻓﺘﻴﺪ؟ ﻋﻤﺮ ﮔﻔﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺑﺎ ﺍﺟﺴﺎﺩﻯ ﻛﻪ ﻣﺮﺩﻩﺍﻧﺪ ﭼﻪ ﺳﺨﻦ ﻣﻰﮔﻮﺋﻰ‪ :‬ﻓﺮﻣﻮﺩ ﺳﺎﻛﺖ ﺷﻮ ﭘﺴﺮ ﺧﻄﺎﺏ ﺗﻮ ﺍﺯ ﺁ‪‬ﺎ ﺷﻨﻮﺍﺗﺮ ﻧﻴﺴﱴ‪ ،‬ﻣﻴﺎﻥ ﺍﻳﻨﺎﻥ‬ ‫ﻭ ﺍﻳﻨﻜﻪ ﻣﻼﺋﻜﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺯﻳﺮ ﻋﻤﻮﺩﻫﺎﻯ ﺁﻫﻨﲔ ﺑﻜﺸﻨﺪ ﻓﻘﻂ ﺍﻳﻦ ﻣﺎﻧﺪﻩ ﻛﻪ ﻣﻦ ﺍﺯ ﺁ‪‬ﺎ ﺭﻭﻯ ﮔﺮﺩﺍﱎ‪ .‬ﺁﻧﮕﺎﻩ ﻧﻈﲑ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭﺑﺎﺭﻩ ﻣﻘﺘﻮﻟﲔ ﺍﻫﻞ ﺑﺼﺮﻩ‬ ‫ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﻫﺴﺖ ﻛﻪ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ‪ :‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﻛﹶﻌ‪‬ﺐ ﺑﻦ ﺳﻮﺭ ﻭ ﻃﻠﺤﻪ )ﻫﺮ ﺩﻭ ﺍﺯ ﳐﺎﻟﻔﲔ ﺍﻣﺎﻡ ﺑﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﲜﺴﺪ ﺁﻥ ﺩﻭ ﺧﻄﺎﺏ ﻛﺮﺩ(‬ ‫ﺳﺨﻦ ﻣﺮﺍ ﺷﻨﻴﺪﻧﺪ ﭼﻨﺎﻥ ﻛﻪ ﺍﻫﻞ ﮔﻮﺩﺍﻝ )ﮔﻮﺩﺍﻝ ﺑﺪﺭ( ﻛﻼﻡ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺷﻨﻴﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﺳﻮﺭﻩ ﻭﺍﻗﻌﻪ‪ ،‬ﺍﻫﻞ ﻗﻴﺎﻣﺖ ﺑﻪ ﺳﻪ ﺩﺳﺘﻪ ﺗﻘﺴﻴﻢ ﺷﺪﻩ‪ :‬ﺳﺎﺑﻘﻮﻥ‪ ،‬ﺍﺻﺤﺎﺏ ﳝﲔ‪ ،‬ﺍﺻﺤﺎﺏ ﴰﺎﻝ‪ ،‬ﺁﻧﮕﺎﻩ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﻫﺮ ﻳﻚ ﺑﻪ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﺧﺮ ﺳـﻮﺭﻩ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﺪ ‪:‬ﭼﻮﻥ ﺣﻴﺎﺕ ﻭ ﺭﻭﺡ ﺑﻪ ﺣﻠﻘﻮﻡ ﳏﺘﻀﺮ ﺭﺳﻴﺪ ﴰﺎ ﺁﻧﻮﻗﺖ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻴﺪ‪ ،‬ﻣﺎ ﺑﻪ ﺍﻭ ﺍﺯ ﴰﺎ ﻧﺰﺩﻳﻚﺗﺮﱘ ﻭﻟﻜﻦ ﳕﻰﺑﻴﻨﺪ ﻭ ﺍﮔﺮ ﺩﺭﺑﺎﺭﻩ ﻣﺮﮒ ﳎﺒﻮﺭ ﳕﻰﺑﻮﺩﻳﺪ ﺣﺘﻤﹰﺎ ﺣﻴﺎﺕ ﺭﺍ‬ ‫ﲔ ﹶﻓﺴ‪‬ﻼﻡ‪‬‬ ‫ﺏ ﺍﻟﹾﻴ‪‬ﻤ ِ‬ ‫ﲔ ﹶﻓ ‪‬ﺮ ‪‬ﻭﺡ‪ ‬ﻭ ﺭ‪‬ﻳ‪‬ﺤﺎﻥﹲ ‪‬ﻭ ‪‬ﺟﻨ‪ ‬ﹸﺔ ﻧ‪‬ﻌﻴ ٍﻢ‪ .‬ﻭ ﺍﹶﻣ‪‬ﺎ ِﺍ ﹾﻥ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹶﺻ‪‬ﺤﺎ ِ‬ ‫ﺑﻪ ﺑﺪﻥ ﺍﻭ ﻋﻮﺩﺕ ﻣﻰﺩﺍﺩﻳﺪ‪ .‬ﺁﻧﻮﻗﺖ ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﻮﺭﻩ ﺑﻪ ﻃﻮﺭ ﺍﲨﺎﻝ ﭼﻨﲔ ﺁﻣﺪﻩ » ﹶﻓﺎﹶﻣ‪‬ﺎ ِﺍ ﹾﻥ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹸﳌﻘﹶﺮ‪‬ﺑ ‪‬‬ ‫ﺼ ِﻠ‪‬ﻴ ﹸﺔ ﺟ‪‬ﺤﻴ ٍﻢ‪.«...‬‬ ‫ﲔ ﹶﻓ ‪‬ﻨ ‪‬ﺰﻝﹲ ِﻣ ‪‬ﻦ ﺣ‪‬ﻤﻴ ٍﻢ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫ﲔ ﺍﻟﻀ‪‬ﺎﻟﹼ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﹶﻣ‪‬ﺎ ِﺍ ﹾﻥ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻜﹶﺬﱢﺑ ‪‬‬ ‫ﺏ ﺍﻟﹾﻴ‪‬ﻤ ِ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﹶﺍﺻ‪‬ﺤﺎ ِ‬ ‫ﹶﻟ ‪‬‬ ‫ﻳﻌﲎ ﳏﺘﻀﺮ ﺍﮔﺮ ﺍﺯ ﻣﻘﺮ‪‬ﺑﺎﻥ ﺑﺎﺷﺪ ﭘﺲ )ﺑﺮﺍﻯ ﺍﻭﺳﺖ( ﺭﺍﺣﱴ ﻭ ﺭﳛﺎﻥ ﻭ ‪‬ﺸﺖ ﭘﺮ ﻧﻌﻤﺖ ﻭ ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ ﺍﺻﺤﺎﺏ ﳝﲔ ﺑﺎﺷﺪ‪ ،‬ﺳﻼﻡ ﺑﺮ ﺗﻮ ﺍﺯ ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ ﺗﻜﺬﻳﺐ‬ ‫ﻛﻨﺎﻥ ﮔﻤﺮﺍﻩ ﺑﺎﺷﺪ ﭘﺬﻳﺮﺍﺋﻰ ﺍﺳﺖ ﺍﺯ ﺁﺏ ﮔﺮﻡ ﻭ ﻭﺭﻭﺩ ﺑﻪ ﺟﻬﻨﻢ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﻜﻪ )ﺭﻭﺡ ﻭ ﺭﳛﺎﻥ( ﺍﺯ »ﺟﻨﺔ ﻧﻌﻴﻢ« ﻭ ﳘﭽﻨﲔ »‪‬ﻧ ‪‬ﺰﻝﹲ ﻣﻦ ﲪﻴﻢ« ﺍﺯ »ﺗﺼﻠﻴﺔ ﺣﺠﻴﻢ« ﺟﺪﺍ ﺷﺪﻩ ﻣﻰﻓﻬﻤﻴﻢ ﻛﻪ ﺭﻭﺡ ﻭ ﺭﳛﺎﻥ ﻭ ﻧﺰﻝ ﲪﻴﻢ ﺩﺭ ﺑﺮﺯﺥ ﺍﺳﺖ ﻭ ﺍﻟﹼﺎ ﻇﺎﻫﺮﹰﺍ ﻻﺯﻡ ﺑﻮﺩ‬ ‫ﻛﻪ ﺟﻨ‪‬ﺖ ﻭ ﺟﺤﻴﻢ ﺗﻨﻬﺎ ﮔﻔﺘﻪ ﺷﻮﻧﺪ ﺯﻳﺮﺍ ﺭﻭﺡ ﻭ ﺭﳛﺎﻥ ﺍﺯ ﺟﻨ‪‬ﺖ ﻭ ﺟﺤﻴﻢ ﺍﺯ ﺟﻬﻨﻢ ﺟﺪﺍ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺳﻪ ﺣﺪﻳﺚ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ‬ ‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺡ ﺭﳛﺎﻥ ﻣﺎﻝ ﻣﺆﻣﻦ ﺍﺳﺖ ﺩﺭ ﻗﱪ ﻭ ﺟﻨ‪‬ﺖ ﻧﻌﻴﻢ ﺩﺭ ﻗﻴﺎﻣﺖ ﻭ ﲪﻴﻢ ﺩﺭ ﺁﺧﺮﺕ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﻪ ﻣ‪‬ﻘﹶﺮﺑﲔ ﺍﻋﻢ ﺍﺯ ﺳﻪ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺩﺭﺑﺎﺭﻩ ﺷﻬﻴﺪﺍﻥ ﺭﺍﻩ ﺣﻖ ﺑﻮﺩ ﻳﻌﲎ ﺷﺎﻣﻞ ﺷﻬﺪﺍﺀ ﻭ ﻣﻘﺮﺑﲔ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺍﺧﲑ ﻣﺜﻞ ﺁﻳﻪ ﻛﻪ ﺩﺭﺑـﺎﺭﻩ ﻓﺮﻋـﻮﻥ ﻭ‬ ‫ﻓﺮﻋﻮﻧﻴﺎﻥ ﺑﻮﺩ‪ ،‬ﻣﻨﺤﺼﺮ ﺑﻪ ﻛﻔﹼﺎﺭ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﻭﺳﻂ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺻﺤﺎﺏ ﳝﲔ ﺍﺳﺖ ﺍﺯ ﳘﻪ ﻋﻤﻮﻣﻰﺗﺮ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﻛﺘﺐ ﺣﺪﻳﺚ ﺭﻭﺍﻳﺎﺕ ﰉ ﴰﺎﺭﻯ ﺩﺍﺭﱘ ﺩﺭﺑﺎﺭﻩ ﺣﻴﺎﺕ ﺑﺮﺯﺧﻰ ﻛﻪ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﻛﺜﺮﺕ ﻭ ﻣﻀﺎﻣﲔ ﺁ‪‬ﺎ‪ ،‬ﻳﻘﲔ ﻣﻰﺁﻭﺭﺩ ﻛﻪ ﻋﺎﱂ ﻗﱪ ﻳﻚ ﻋﺎﱂ ﻣﺮﻣﻮﺯﻯ ﺍﺳﺖ ﻭ ﻣﺮﺩﮔﺎﻥ ﺩﺭ ﺁﻥ ﻳﻚ‬ ‫ﻧﻮﻉ ﺣﻴﺎﺕ ﺑﻪ ﺧﺼﻮﺻﻰ ﻭ ﻏﲑ ﻗﺎﺑﻞ ﺩﺭﻙ ﺩﺍﺭﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﺭﻭﺍﻳﺎﺕ ﳕﺎﺯ ﻭﺣﺸﺖ ﺩﺭ ﺷﺐ ﺍﻭﻝ ﺩﻓﻦ ﻭ ﺯﻳﺎﺭﺕ ﺍﻣﻮﺍﺕ ﻭ ﺧﲑﺍﺕ ﻭ ﺻﺪﻗﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﻭ ﺍﻳﻦ ﻛﻪ ﻣﺮﺩﮔﺎﻥ ﮔﺎﻫﻰ ﺑﻪ‬ ‫ﻣﻨﺎﺯﻝ ﺧﻮﺩﺷﺎﻥ ﻣﺘﻮﺟﻪ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﺎ ﺯﺍﺋﺮﺍﻥ ﺧﻮﺩ ﺍﻧﺲ ﻣﻰﮔﲑﻧﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﺭﻓﱳ ﺁ‪‬ﺎ ﻣﺘﻮﺟﻪﺍﺵ ﻣﻰﺷﻮﻧﺪ ﻭ ﻏﲑﻩ ﺍﻳﻨﻬﺎ‪ .‬ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﻣﻰﺗﻮﺍﻥ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ‬ ‫ﻛﺎﰱ ﺝ ‪ ٣‬ﺹ ‪ ٢٦٣ -٢٢٨‬ﻃﺒﻊ ﺁﺧﻮﻧﺪﻯ ﻭ ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ ﺝ ‪ ٦‬ﺍﺑﻮﺍﺏ ﺑﺮﺯﺥ ﻃﺒﻊ ﺍﺧﲑ‪ ،‬ﻣﻄﺎﻟﻌﻪ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻴﻢ ﻣﻰﻓﻬﻤﺎﻧﻨﺪ‪ :‬ﺣﻴﺎﺕ ﺑﺮﺯﺧﻰ ﰉ ﺷﻚ‪ ‬ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ ﻭ ﻧﻮﻋﻰ ﺍﺯ ﺗﻨﻌ‪‬ﻢ ﻭ ﻋﺬﺍﺏ ﺩﺭ ﺁﻥ ﻫﺴﺖ‪.‬‬ ‫ﻣﻼﺣﻈﻪ ﻋﺎﱂ ﺧﻮﺍﺏ ‪‬ﺘﺮﻳﻦ ﳕﻮﻧﻪ ﺑﺮﺍﻯ ﺩﺭﻙ ﻋﺎﱂ ﺑﺮﺯﺥ ﺍﺳﺖ ﻣﺎ ﺳﻪ ﺟﻮﺭ ﺧﻮﺍﺏ ﺩﺍﺭﱘ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﺷﺨﺺ ﻣﻰﺧﻮﺍﺑﺪ ﻭ ﺩﺭ ﺧﻮﺍﺏ ﭼﻴﺰﻯ ﳕﻰﺑﻴﻨﺪ ﻭ ﻫﻴﭻ ﭼﻴﺰ ﳕﻰﻓﻬﻤﺪ ﻓﻘﻂ ﭘﺲ‬ ‫ﺍﺯ ﺑﻴﺪﺍﺭ ﺷﺪﻥ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩ‪ .‬ﺩﻳﮕﺮﻯ ﺍﻳﻨﻜﻪ ﺷﺨﺺ‪ ،‬ﺧﻮﺍ‪‬ﺎﻯ ﺧﻮﺵ ﻣﻰﺑﻴﻨﺪ ﻭ ﲤﺎﻡ ﺁﺭﺯﻭﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺮﺣﻠﻪ ﻭﺟﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﺪ ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺑﻴﺪﺍﺭ‬ ‫ﺷﺪﻥ ﺗﺄﺳﻒ ﻣﻰﺧﻮﺭﺩ ﻛﻪ ﺍﻯ ﻛﺎﺵ ﺑﻴﺪﺍﺭ ﳕﻰﺷﺪﻡ‪ .‬ﺳﻮﻡ ﺁﻧﻜﻪ ﺧﻮﺍ‪‬ﺎﻯ ﭘﺮﻳﺸﺎﻥ ﻣﻰﺑﻴﻨﺪ ﮔﺎﻩ ﺍﻳﻦ ﺧﻮﺍ‪‬ﺎ ﻃﻮﺭﻯ ﺩﳋﺮﺍﺵ ﻭ ﻃﺎﻗﺖ ﻓﺮﺳﺎﺳﺖ ﻛﻪ ﺍﺯ ﺗﺮﺱ ﻓﺮﻳﺎﺩ ﻣﻰﻛﺸﺪ ﻭ ﺑﻪ‬ ‫ﺻﺪﺍﻯ ﺧﻮﻳﺶ ﺍﺯ ﺧﻮﺍﺏ ﻣﻰﭘﺮﺩ‪.‬‬ ‫ﻋﺎﱂ ﺑﺮﺯﺥ ﺑﺎﻳﺪ ﺍﻳﻦ ﻃﻮﺭ ﺑﺎﺷﺪ ﺷﻬﻴﺪﺍﻥ ﻭ ﻣﺆﻣﻨﺎﻥ ﺧﺎﻟﺺ ﻣﺎﻧﻨﺪ ﺷﺨﺺ ﺩﻭ‪‬ﻡ ﻭ ﻛﻔﺎﺭ ﻭ ﻣﻜﺬﺑﲔ ﺣﻖ‪ ‬ﻧﻈﲑ ﺷﺨﺺ ﺳﻮ‪‬ﻡ ﻭ ﺩﻳﮕﺮﺍﻥ ﳘﭽﻮﻥ ﺷﺨﺺ ﺍﻭ‪‬ﻝ ﰉ ﺧﱪ ﻣﺎﻧﻨﺪ‪ .‬ﺭﻭﺍﻳﺎﺗﻰ‬ ‫ﺩﺍﺭﱘ ﻛﻪ ﻣﻀﻤﻮﻥ ﺁ‪‬ﺎ ﭼﻨﲔ ﺍﺳﺖ‪) :‬ﺩﺭ ﻗﱪ ﺳﺆﺍﻝ ﳕﻰﺷﻮﺩ ﻣﮕﺮ ﺍﺯ ﻣﺆﻣﻦ ﳏﺾ ﻭ ﻛﺎﻓﺮ ﳏﺾ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺳﺮ ﺧﻮﺩ ﺭﻫﺎ ﻣﻰﺷﻮﻧﺪ(‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺩﺭ ﻛﺎﰱ ﺳﻪ ﺣﺪﻳﺚ ﺍﺯ ﺍﰉ‬ ‫ﻀﺮ‪‬ﻣﻰ ﻭ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻨﺎﻥ ﻭ ﳏﻤﺪﺑﻦ ﻣﺴﻠﻢ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﻳﻚ ﺣﺪﻳﺚ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ )ﻛﺎﰱ ﺝ ‪ ٣‬ﺹ ‪.(٢٣٥‬‬ ‫ﺑﻜﺮ ﺣ‪ ‬‬ ‫ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻣﻔﻴﺪ ﺁﻥ ﻣﻄﻠﺐﺍﻧﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﺏ ﻭ ﻣﻘﺎﻳﺴﻪ ﺑﺮﺯﺥ ﺑﻪ ﺁﻥ‪ ،‬ﮔﻔﺘﻪ ﺷﺪ ﻭ ﺑﺎﳌﻼﺯﻣﻪ ﺗﻨﻌ‪‬ﻢ ﻣﺆﻣﻦ ﺧﺎﻟﺺ ﻭ ﺗﻌﺬﻳﺐ ﻛﺎﻓﺮ ﻭ ﺧﺎﻟﺺ ﺭﺍ ﻣﻰ ﻓﻬﻤﺎﻧﻨﺪ‬ ‫ﺩﺭ ﺧﺎﲤﻪ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﺑﻪ ﭼﻴﺰﻯ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ ﭼﻬﺎﺭ ﺧﺎﺻﻴﺖ ﺟﺬﺏ ﻭ ﺩﻓﻊ ﻭ ﺣﺮﻛﺖ ﻭ ﺗﻮﻟﻴﺪ ﻣﺜﻞ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻏﲑ ﺍﻳﻦ ﺻﻮﺭﺕ ﺯﻧﺪﻩ ﻧﻴﺴﺖ‪ .‬ﺩﺍﻧﻪﻫﺎﻯ‬ ‫ﮔﻨﺪﻡ ﻭ ﺳﺎﻳﺮ ﺣﺒﻮﺑﺎﺕ ﻭ ﲣﻢ ﮔﻴﺎﻫﺎﻥ ﻭ ﮔﻠﻬﺎ ﻭ ﻏﲑﻩ ﻗﺒﻞ ﺍﺯ ﻛﺎﺷﺘﻪ ﺷﺪﻥ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭ ﺧﺎﺻﻴ‪‬ﺖ ﻓﻮﻕ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﻭﱃ ﻣﻰﺩﺍﻧﻴﻢ ﺩﺭﻭﻥ ﻫﺮ ﻳﻚ ﺍﺯ ﺁ‪‬ﺎ ﺳﻠﹼﻮﻝ ﺯﻧﺪﻩﺍﻯ ﺑـﻪ‬ ‫ﻼ ﺑﻪ ﻇﺎﻫﺮ ﻣﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﻣﺎﻧﻨﺪ ﺷﺨﺺ‬ ‫ﺻﻮﺭﺕ ﺧﻔﺘﻪ ﻭ ﰉ ﺣﺮﻛﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻭﻗﺖ ﻛﺎﺷﱳ ﺩﺭ ﺍﺛﺮ ﺣﺮﺍﺭﺕ ﻭ ﺭﻃﻮﺑﺖ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺷﺮﻭﻉ ﺑﻪ ﻓﻌﺎﻟﻴ‪‬ﺖ ﻣﻰﻛﻨﺪ‪ .‬ﺩﺍﻧﻪ ﮔﻨﺪﻡ ﻣﺜ ﹰ‬ ‫ﺧﻮﺍﺑﻴﺪﻩ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﻋﺎﳌﻰ ﻣﺮﻣﻮﺯ ﺩﺍﺭﺩ ﻭ ﺻﻨﺪﻭﻕ ﺳﺮ ﺑﺴﺘﻪﺍﻯ ﺍﺳﺖ‪.‬‬ ‫ﻫﻜﺬﺍ‪ ،‬ﺍﻧﺴﺎﻥ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﻰﻣﲑﺩ ﺣﻴﺎﺕ ﻓﻌﺎﻝ ﺍﻭ ﺑﻪ ﺻﻮﺭﺕ ﺣﻴﺎﺕ ﺧﻮﺍﺑﻴﺪﻩ ﻭ ﰉﺍﺛﺮ ﺩﺭ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺎ ﺍﺯ ﺁﻥ ﰉ ﺧﱪﱘ ﻭﱃ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﺩﻧﻴﺎﺋﻰ ﺍﺳﺖ ﻭ ﺩﺍﺭﺍﻯ ﺑﻌﻀﻰ ﺍﺯ ﺷﻌﻮﺭ‬ ‫ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﭘﻮﺳﻴﺪ ﻭ ﺧﺎﻙ ﺷﺪ‪ ،‬ﺣﻴﺎﺕ ﺩﺭﻭﻥ ﺫﺭﺍﺕ ﺧﺎﻙ ﺷﺪﻩ ﻣﺜﻞ ﲣﻤﻬﺎ ﺑﻪ ﺻﻮﺭﺕ ﺧﻔﺘﻪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﺩﺭﻙ ﻭ ﺷﻌﻮﺭ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺑﻪ ﺭﻭﺡ ﳎﺮ‪‬ﺩ ﻗﺎﺋﻞ ﻧﺸﻮﺩ ﻭ ﺍﮔﺮ ﻭﺟﻮﺩ ﺭﻭﺡ ﳎﺮ‪‬ﺩ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺭﻭﺡ ﻭ ﻧﻔﺲ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ ،‬ﺩﺭﻙ ﻣﻄﻠﺐ ﺑﻴﺶ ﺍﺯ‬ ‫ﭘﻴﺶ ﺁﺳﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺍﺯ ﻣﺮﮒ ﺑﻪ )ﻭﻓﺎﺕ( ﺗﻌﺒﲑ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﺍﺧﺬ ﺍﺳﺖ ﭘﺲ ﻣﺮﮒ ﺍﺧﺬ ﺷﺪﻥ ﻭ ﮔﺮﻓﺘﻪ ﺷﺪﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﻓﻌﺎﻟﻴﺖ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻭ‬ ‫ﺾ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰱ ﻳﻮﻡ ﻛﺬﺍ« ﻳﻌﲎ ﺩﺭ ﻓﻼﻥ ﺭﻭﺯ ﺍﺧﺬ ﻭ ﻣﻘﺒﻮﺽ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻭﻓﺎﺕ ﺍﺋﻤﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ »ﹸﻗِﺒ ‪‬‬

‫_______________________________________________‬ ‫‪‬ﺑﺮ‪‬ﺹ = ﭘﻴﺴﻰ‪ .‬ﻣﺮﺿﻰ ﺍﺳﺖ ﺟﻠﺪﻯ ﻛﻪ ﺭﻧﮓ ﻗﺴﻤﺘﻬﺎﺋﻰ ﺍﺯ ﺑﺪﻥ ﺳﻔﻴﺪ ﻣﻰﮔﺮﺩﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٤٩:‬ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﻛﻮﺭ ﻣﺎﺩﺭﺯﺍﺩ ﻭ ﺷﺨﺺ ‪‬ﺑﺮ‪‬ﺹ ﺯﺩﻩ ﺭﺍ ﺷﻔﺎ ﻣﻰﺩﻫﻴﻢ ﻭ ﻣﺮﺩﮔﺎﻥ‬ ‫ﺹ ﻭﺻﻒ ﺑﺮﺹ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﻨﻴﻢ‪ .‬ﹶﺍ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫_______________________________________________‬ ‫ﺑﺮﻕ = ﻧﻮﺭ‪) .‬ﻧﲑﻭﻯ ﳐﺼﻮﺹ( ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ ﻧﻮﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺑﺮ ﻣﻰﺟﻬﺪ ]ﺭﻋﺪ‪ [١٢:‬ﻭ ﭼﻮﻥ ﭼﺸﻢ ﻣﻀﻄﺮﺏ ﻭ ﺧﲑﻩ ﺷﻮﺩ ﮔﻮﻳﻨﺪ‪] :‬ﻗﻴﺎﻣﺔ‪.[٧:‬‬ ‫]ﻭﺍﻗﻌﺔ‪ ،[١٨:‬ﺍﻛﻮﺍﺏ ﲨﻊ ﻛﻮﺏ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻛﺎﺳﻪ ﰉ ﺩﺳﺘﮕﲑﻩ ﻭ ﺍﺑﺎﺭﻳﻖ ﲨﻊ ﺍﺑﺮﻳﻖ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺑﻄﺮﻯ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻛﻮﺍﺏ ﻛﺎﺳﻪﻫﺎ ﻭ ﺍﺑﺎﺭﻳﻖ ﺑﻄﺮﻯﻫﺎ ﻣﻌﲎ ﺷﺪﻩ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﭘﺴﺮﺍﻥ ﺟﺎﻭﻳﺪﺍﻥ ﺑﺎ ﻛﺎﺳﻪﻫﺎ ﻭ ﺑﻄﺮﻳﻬﺎﻯ ﳐﺼﻮﺹ ﺑﻪ ﺩﻭﺭ ﺁ‪‬ﺎ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬ ‫ﻭ ﭼﻮﻥ ﺍﻛﻮﺍﺏ ﻭ ﺍﺑﺎﺭﻳﻖ ﻫﺮ ﺩﻭ ﻧﻜﺮﻩ ﺁﻣﺪﻩﺍﻧﺪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﳕﻰﺗﻮﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﻛﺎﺳﻪ ﻭ ﺑﻄﺮﻯ ﻣﻌﻤﻮﱃ ﺩﺍﻧﺴﺖ ﺩﺭ ﺍﺑﺎﺭﻳﻖ ﻻﺯﻡ ﺍﺳﺖ ﻣﻌﲎ )ﺑﺮﻕ( ﻣﻠﺤﻮﻅ ﺑﺎﺷﺪ‪ ،‬ﻟﺬﺍ ﻃﱪﺳﻰ ﻭ‬ ‫ﺭﺍﻏﺐ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺑﺮﻳﻖ ﺑﻪ ﻭﺍﺳﻄﻪ ﺭﻭﺷﲎ ﻭ ﺻﻔﺎ‪ ،‬ﺑﻪ ﺑﻄﺮﻯ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ]ﺍﻧﺴﺎﻥ‪ [٢١:‬ﺍﺳﺘﱪﻕ ﺑﻪ ﻣﻌﲎ ﺣﺮﻳﺮ ﺿﺨﻴﻢ ﺑﺮ‪‬ﺍﻕ ﻭ ﺳﻨﺮﺱ ﺑﻪ ﻣﻌﲎ ﺣﺮﻳﺮ ﻧﺎﺯﻙ ﺍﺳﺖ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﻧﺎ‬ ‫ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺳﻨﺪﺱ ﻭ ﺍﺳﺘﱪﻕ ﻫﺮ ﺩﻭ ﻧﻜﺮﻩ ﺍﺳﺖ‪ ،‬ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺎﻧﻨﺪ ﺣﺮﻳﺮ ﻣﻌﻤﻮﱃ ﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺮﻛﺖ = ﻓﺎﻳﺪﻩ ﺛﺎﺑﺖ‪ .‬ﻗﺎﻣﻮﺱ ﺑﺮﻛﺖ ﺭﺍ ﳕﻮ‪ ،‬ﺯﻳﺎﺩﺕ‪ ،‬ﺳﻌﺎﺩﺕ ﻭ ﻭ ﺑﺮﻭﻙ ﺭﺍ ﺛﺒﻮﺕ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤ‪‬ﺪ ﻭ ﺁﻝ ﳏﻤ‪‬ﺪ ﻳﻌﲎ ﺷﺮﻑ ﻭ ﻛﺮﺍﻣﺖ ﺁ‪‬ﺎ ﺭﺍ ﳘﻴﺸﮕﻰ ﻛﻦ‪.‬‬ ‫ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٩٧‬ﺍﺯ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﺑﺮﻛﺖ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪»:‬ﺑ ‪‬ﺮ ‪‬ﻙ ﺑﺮﻭﻛﹰﺎ« ﻳﻌﲎ ﺛﺎﺑﺖ ﺷﺪ‪ ،‬ﭘﺲ ﺑﺮﻛﺖ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﻓﺎﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﺛﺮ ﳕﹼﻮ ﻭ ﺭﺷﺪ‪،‬‬ ‫‪‬ﻣﺠ‪‬ﻤ‪‬ﻊ ﺁﺏ ﺭﺍ ﺑﺮﻛﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺁﺏ ﺩﺭ ﺁﻥ ﺛﺎﺑﺖ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺑﺮﻛﺖ ﻳﻌﲎ ﺛﺒﻮﺕ ﺧﲑ ﺧﺪﺍﺋﻰ ﺩﺭ ﻳﻚ ﭼﻴﺰ‪ ،‬ﻭ ﳎﻤﻊ ﺁﺏ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﺮﻛﻪ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪ .‬ﻣﺒﺎﺭﻙ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻓﺎﻳﺪﻩ ﺛﺎﺑﺖ ﺑﺎﺷﺪ‪ .‬ﺗﺒﺎﺭﻙ ﺍﻟﻠﹼﻪ ﺍﺯ ﺁﻥ‬ ‫ﺟﻬﺖ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻓﺎﻳﺪﻩﻫﺎﻯ ﺛﺎﺑﺖ ﺩﺭ ﺧﺪﺍ ﻭ ﺍﺯ ﺧﺪﺍﺳﺖ ﺑﺎ ﺑﻠﻨﺪﻯ ﻣﻘﺎﻡ‪.‬‬ ‫ﺍﺯ ﳎﻤﻮﻉ ﺁﻧﭽﻪ ﻛﻪ ﻧﻘﻞ ﺷﺪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﺮﻛﺖ ﺑﻪ ﻣﻌﲎ ﻓﺎﻳﺪﻩ ﺛﺎﺑﺖ ﺍﺳﺖ )ﻭ ﳑﻜﻦ ﺍﺳﺖ ﮔﺎﻫﻰ ﺍﺯ ﺍﻥ ﻣﻄﻠﻖ ﺛﺒﻮﺕ ﺍﺭﺍﺩﻩ ﺷﻮﺩ( ﻭ ﺁﻥ ﺑﺎ ﳕﻮ‪ ‬ﻭ ﺯﻳﺎﺩﺕ ﻭ ﺳﻌﺎﺩﺕ ﻗﺎﺑﻞ‬ ‫ﲨﻊ ﻭ ﺑﻠﻜﻪ ﺍﺯ ﺍﻳﻦ ﻣﻌﺎﱏ ﻛﻨﺎﺭ ﻧﻴﺴﺖ‪.‬‬ ‫]ﺍﻋﺮﺍﻑ‪ [٥٤:‬ﻳﻌﲎ ﺛﺎﺑﺖ ﺩﺭ ﺧﲑ ﺍﺳﺖ‪ ،‬ﳘﻴﺸﻪ ﻣﻔﻴﺪ ﺍﺳﺖ ﺧﺪﺍﺋﻰ ﻛﻪ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪﻩ ﳐﻠﻮﻗﺎﺕ ﺍﺳﺖ‪ .‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻧﺮﺍ ﺛﺒﻮﺕ ﺩﺍﺋﻤﻰ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﻠﻨﺪ ﻣﻘﺎﻡ ﺍﺳﺖ ﺩﺭ‬ ‫ﻳﻜﺘﺎﺋﻰ ﺍﺑﺪﻯ‪ .‬ﻭﱃ ﺗﺮﲨﻪ ﻣﺎ ‪‬ﺘﺮ ﺍﺯ ﺁﻧﺴﺖ ﳐﺼﻮﺻﹰﺎ ﻛﻪ ﺗﺒﺎﺭﻙ ﺍﻟﻠﹼﻪ ﺩﺭ ‪ ٩‬ﳏﻞﹼ ﺍﺯ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﻗﺒﻞ ﻳﺎ ﺑﻌﺪ ﺁ‪‬ﺎ ﻧﻌﻤﺖ ﻭ ﻗﺪﺭﺕ ﺧﺪﺍ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﺎ ﻓﺎﻳﺪﻩ ﻭ ﻣﻔﻴﺪ‬ ‫ﻼ ﺩﺭﺳﺖ ﻭ ﺻﺤﻴﺢ ﺍﺳﺖ‪.‬‬ ‫ﺑﻮﺩﻥ ﺑﺴﻴﺎﺭ ﻣﻰﺳﺎﺯﺩ‪،‬ﮔﺮﭼﻪ ﺍﻳﻦ ﺗﺮﲨﻪ )ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﺧﺪﺍﺋﻰ ﻛﻪ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ﺍﺳﺖ( ﻧﻴﺰ ﻛﺎﻣ ﹰ‬ ‫]ﻓﺼ‪‬ﻠﺖ‪ [١٠:‬ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﺛﺎﺑﺖ ﻭ ﻓﺎﻳﺪﻩ ﺩﺍﺋﻤﻰ ﻗﺮﺍﺭ ﺩﺍﺩ ]ﺍﻋﺮﺍﻑ‪ [٩٦:‬ﻫﺮ ﺁﻳﻨﻪ ﻣﻰﮔﺸﺎﺩﱘ ﺑﺮ ﺁ‪‬ﺎ ﻓﺎﻳﺪﻩﻫﺎﻯ ﺛﺎﺑﺖ ﺍﺯ ﺁﲰﺎﻥ‪.‬‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﻭ ﻛﻌﺒﻪ ﻭ ﺑﺎﺭﺍﻥ ﻭ ﻋﻴﺴﻰ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺩﺭ ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ‪ ،‬ﻣﺒﺎﺭﻙ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁ‪‬ﺎ ﺑﺮﻛﺖ ﻭ ﻓﺎﻳﺪﻩ ﺛﺎﺑﺖ ﻫﺴﺖ ﻭ ﳏﻞﹼ ﺑﺮﻛﺖﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺮﻡ = ﺍﺑﺮﺍﻡ ﺑﻪ ﻣﻌﲎ ﳏﻜﻢ ﻛﺮﺩﻥ ﺍﺳﺖ ]ﺯﺧﺮﻑ‪ ،[٧٩:‬ﻳﺎ ﻛﺎﺭﻯ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﺎ ﳏﻜﻢ ﻛﻨﻨﺪﮔﺎﻧﻴﻢ‪ .‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﳏﻜﻢ ﻛﺮﺩﻥ ﺭﻳﺴﻤﺎﻥ ﺍﺳﺖ ﺑﺎ ﺗﺎﺏ ﺩﺍﺩﻥ‪.‬‬ ‫ﺑﺮﻫﺎﻥ‪ :‬ﺩﻟﻴﻞ ﺭﻭﺷﻦ ]ﻧﺴﺎﺀ‪.[١٧٤:‬‬ ‫ﺣﺠﺔ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺩﻟﻴﻞ ﺍﺳﺖ‪ ،‬ﻓﺮﻕ ﻣﺎ ﺑﲔ ﺑﺮﻫﺎﻥ ﻭ ﺣﺠﺔ ﺭﺍﺑﺎﻳﺪ ﺍﺯ ﻣﺎﺩﻩ ﺍﺻﻠﻰ ﺁﻥ ﺩﻭ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﺣﺞ‪ ‬ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺭﻭﺷﲎ ﻭ ﺑﻴﺎﻥ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﺁﻥ‬ ‫ﻣﺼﺪﺭ ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ ﻳ‪ ‬ﺒﺮ‪‬ﻩ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺳﻔﻴﺪ ﻭ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻣﺪﻩ‪» :‬ﺑ ‪‬ﺮ ‪‬ﻫ ‪‬ﻦ ﻗﻮﻟﻪ« ﻳﻌﲎ ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺑﺮﻫﺎﻥ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺭﻭﺷﻦ ﺑﻮﺩﻥ‪ ،‬ﺑﺮﻫﺎﻥ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺩﻻﻟﺖ ﺑﺮ ﻣﻘﺼﻮﺩ‪ ،‬ﺣﺠ‪‬ﻪ ﻣﻰﮔﻮﻳﻨﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ‪ :‬ﺑﺮﻫﺎﻥ ﳏﻜﻢﺗﺮﻳﻦ ﺩﻟﻴﻠﻬﺎﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺮﻭﺯ = ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑِﺮ ﺍﺯ ﻣﻌﲎ ﻓﻀﺎﻯ ﺧﺎﱃ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺑ ‪‬ﺮ ‪‬ﺯ‪ :‬ﺣﺼﻞ ﰱ ﺑﺮﺍ ٍﺯ« ﻳﻌﲎ ﺩﺭ ﻓﻀﺎﻯ ﺧﺎﱃ ﺣﺎﺿﺮ ﺷﺪ‪.‬‬ ‫ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﺎ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻣﻰﺳﺎﺯﺩ‪ .‬ﻣﺒﺎﺭﺯﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﺒﺎﺭﺯﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﻭ ﺣﺮﻳﻒ ﻣﻘﺎﺑﻞ ﻫﻢ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻧﺪ‪ .‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﮔﻮﻳﺪ‪» :‬ﺍﻟﱪﻭﺯ ﺍﻟﻈﻬﻮﺭ«‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [٢٥٠:‬ﭼﻮﻥ ﺑﺮﺍﻯ ﺟﺎﻟﻮﺕ ﻭ ﻟﺸﮕﺮﻳﺎﻥ ﺍﻭ ﺁﺷﻜﺎﺭ ﺷﺪﻧﺪ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺎ ﺭﺍ ﭘﺎﻳﺪﺍﺭ ﮔﺮﺩﺍﻥ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﺮﻭﺯ ﭼﻮﻥ ﺑﺎ ﺍﱃ ﻭ ﻣﻦ ﻣﺘﻌﺪ‪‬ﻯ ﺷﻮﺩ ﻣﻌﲎ ﺧﺮﻭﺝ ﻣﻰﺩﻫﺪ‪ ،‬ﮔﻮﺋﻴﻢ »‪‬ﺑ ‪‬ﺮﺯ‪‬ﺍﻟﻴﻪ« )ﻳﻌﲎ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﺧﺎﺭﺝ ﺷﺪ »‪‬ﺑﺮ‪‬ﺯﺯ ﻣﻦ ﻋﻨﺪﻩ« ﻳﻌﲎ ﺍﺯ ﻧﺰﺩ ﺍﻭ ﺧﺎﺭﺝ ﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﻭ‬ ‫ﻣﻌﲎ ﺑﺎ ﻣﻌﲎ ﺍﻭ‪‬ﻝ ﳐﺎﻟﻒ ﻧﻴﺴﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٥٤:‬ﻫﺮ ﺁﻳﻨﻪ ﺁﻧﺎﻥ ﻛﻪ ﻣﺮﮒ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻪ ﺳﻮﻯ ﻗﺘﻠﮕﺎﻫﺸﺎﻥ ﺧﺎﺭﺝ ﻣﻰﺷﺪﻧﺪ ﻭ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ [٨١:‬ﭼﻮﻥ ﺍﺯ ﻧﺰﺩ‬ ‫ﺗﻮ ﺧﺎﺭﺝ ﺷﻮﻧﺪ‪] .‬ﻏﺎﻓﺮ‪ [١٦:‬ﺭﻭﺯﻯ ﺁ‪‬ﺎ ﺁﺷﻜﺎﺭﺍﻧﺪ ﭼﻴﺰﻯ ﺍﺯ ﺁ‪‬ﺎﺑﺮ ﺧﺪﺍ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ‪ ،‬ﺁﻳﻪ ﺩﻻﻟﺖ ﺑﺮ ﺑﺮﻭﺯ ﺍﺳﺮﺍﺭ ﻭ ﺍﻋﻤﺎﻝ ﺩﺍﺭﺩ ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﳘﻪ ﭼﻴﺰ ﻣﺮﺩﻡ ﺁﺷﻜﺎﺭ ﻭ ﻋﻠﲎ‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ ﻧﻈﲑ ﺁﻳﻪ ]ﻃﺎﺭﻕ‪.[١٠-٩:‬‬ ‫_______________________________________________‬ ‫‪‬ﺑﺮِﻳ‪‬ﻪ = ﺧﻠﻖ‪] .‬ﺑﻴ‪‬ﻨﺔ‪ ،[٧:‬ﺁ‪‬ﺎ ‪‬ﺘﺮﻳﻦ ﺧﻠﻖﺍﻧﺪ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﻣﻌﲎ ﺑﺮ ِﺀ ﻛﻪ ﺩﺭ ﭘﻴﺶ ﮔﻔﺘﻪ ﺷﺪ ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ‪‬ﺑﺮِﻳ‪‬ﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻣﺎﺩ‪‬ﻩ ﻋﺎﱂ ﻛﻨﺎﺭ ﺷﺪﻩ ﻭ ﺑﻪ‬ ‫ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﻭﺯﻧﺪﻩ ﺩﺭ ﺁﻣﺪﻩﺍﻧﺪ ]ﺣﺪﻳﺪ‪ ،[٢٢:‬ﻫﻴﭻ ﻣﺼﻴﺒﱴ ﺩﺭ ﺯﻣﲔ ﻭ ﺩﺭ ﻭﺟﻮﺩﺗﺎﻥ ﻧﺮﺳﻴﺪﻩ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺁﻥ ﺩﺭ ﻛﺘﺎﰉ ﺍﺳﺖ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﴰﺎ ﺭﺍ ﰉﺁﻓﺮﻳﻨﻴﻢ‪ .‬ﺩﺭ ﳎﻤـﻊ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ« ﺑﺮ ﻣﻰﮔﺮﺩﺩ‪ ،‬ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ »ﻣﺼﻴ‪‬ﺒ ٍﺔ« ﺑﺮﮔﺮﺩﺩ ﻳﻌﲎ‪ :‬ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﺁﻥ ﺭﺍ ﰉﺁﻓﺮﻳﻨﻴﻢ ﻭ ﺍﺯ ﻣﺮﺣﻠﻪﻯ ﻟﻮﺡ ﳏﻔﻮﻅ ﻛﻨﺎﺭ ﳕﺎﺋﻴﻢ‪.‬‬ ‫ﺍﻟﺒﻴﺎﻥ ﮔﻔﺘﻪ‪ :‬ﺿﻤﲑ »ﻧ‪ ‬ﺒﺮ‪‬ﺀَﻫﺎ« ﺑﻪ »ﹶﺍ‪‬ﻧ ﹸﻔ ِ‬ ‫_______________________________________________‬

‫ﺲ‪ :‬ﻃﹶ ﻠﹶﻌ‪‬ﺖ«‬ ‫ﺖ ﺍﻟﺸ‪‬ﻤ ‪‬‬ ‫ﺑﺰﻍ = ﺑﺰﻭﻍ ﺑﻪ ﻣﻌﲎ ﻃﻠﻮﻉ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻣﺪﻩ‪] :‬ﺍﻧﻌﺎﻡ‪ [٧٧:‬ﭼﻮﻥ ﻣﺎﻩ ﺭﺍ ﻃﺎﻟﻊ ﺩﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ‪ .‬ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ »‪‬ﺑ ‪‬ﺰ ﹶﻏ ِ‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺴﺮ = ﺑ‪‬ﺴﻮﺭ‪ :‬ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ ﻛﺴﻴﺪﻥ‪ ،‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﺴﻮﺭ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻛﺮﺍﻫﺖ ﺩﺭ ﭼﻬﺮﻩ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺁﻧﺮﺍ‪ ،‬ﻋﺠﻠﻪ ﭘﻴﺶ ﺍﺯ ﻭﻗﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻌـﲎ ﺁﻳـﻪ‬ ‫]ﻣﺪﺛﺮ‪ ،[٢٢:‬ﺁﻧﺴﺖ ﻛﻪ ﻋﺒﻮﺱ ﺑﻮﺩﻥ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﻭﻗﺖ ﺁﻥ ﺍﻇﻬﺎﺭ ﻛﺮﺩ‪ .‬ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﻋﺠﻠﻪ ﻭ ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ ﻛﺸﻴﺪﻥ ﻭ ﻗﻬﺮ‪ ،‬ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺲ« ﺁﻣﺪﻩ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺷﺪ‪‬ﺕ ﻋﺒﻮﺱ ﺷﺪ ﻭ ﳏﻜﻢ ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ ﻛﺸﻴﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺍﻳﻦ‬ ‫ﺴ ‪‬ﺮ« ﺑﻌﺪ ﺍﺯ » ‪‬ﻋ‪‬ﺒ ‪‬‬ ‫ﻭﱃ ﻗﻮﻝ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﻗﺮﺏ ﺍﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﭼﻮﻥ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ »‪‬ﺑ ‪‬‬ ‫ﺍﺣﺘﻤﺎﻝ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺑﻨﻈﺮﻡ ﺁﻣﺪ ﺩﻳﺪﻡ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ]ﻗﻴﺎﻣﺔ‪ [٢٤:‬ﺑﺴﺮ ﺭﺍ ﺷﺪ‪‬ﺕ ﻋﺒﻮﺱ ﺑﻮﺩﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ‪ :‬ﻭ ﭼﻬﺮﻩﻫﺎﺋﻰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺷﺪﻳﺪﹰﺍ ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ‬ ‫ﻛﺸﻴﺪﻩﺍﻧﺪ ﻭ ﺍﻧﺪﻭﻫﻨﺎﻙﺍﻧﺪ ﺑﻴﻀﺎﻭﻯ ﮔﻮﻳﺪ‪ :‬ﺑﺎ ﺳﻞ ﺍﺯ ﺑﺎﺳﺮ ﻧﻴﺰ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ ﻭﱃ ﺁﻥ ﺍﻏﻠﺐ ﺩﺭ ﻣﺮﺩ ﺷﺠﺎﻋﻰ ﻛﻪ ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ ﻛﺸﻴﺪﻩ ﺍﺳﺖ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻋﺒﺲ ﻭ ﺑﻪ ﺳﺮ ﻭ ﺑﺴﻞ ﻫﺮ ﺳﻪ ﺑﻪ ﻣﻌﲎ ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ ﻛﺸﻴﺪﻥ ﻣﻰﺑﺎﺷﺪ ﻭﱃ ﻳﻜﻰ ﺍﺯ ﺩﻳﮕﺮﻯ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫‪‬ﺑﺲ‪ = ‬ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ‪ ،‬ﻧﺮﻡ ﺷﺪﻥ ﺩﺭ ﺍﺛﺮ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ]ﻭﺍﻗﻌﺔ‪ [٥:‬ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﻋﺠﻴﱮ ﭘﺲ ﻏﺒﺎﺭ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﮔﺮﺩﻧﺪ‪.‬ﺑﻌﻀﻰﻫﺎ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺁﻳﻪ ]ﻛﻬﻒ‪ [٤٧:‬ﻭ ﻏﲑﻩ ﺑﺲ‪ ‬ﺭﺍ ﺳﲑ‬ ‫ﺩﺍﺩﻥ ﻭ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻥ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺁﻳﻪ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻏﺒﺎﺭ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺲ ﺑﻪ ﻣﻌﲎ ﺭﻳﺰ ﺭﻳﺰ ﺷﺪﻥ ﻭ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﻭ ﻣﻨﺎﺳﺐ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺁﻳﻪ‬ ‫]ﺣﺎﻗﺔ‪ ،[١٤:‬ﺍﺳﺖ‪.‬‬ ‫ﺭﻳﺰ ﺭﻳﺰ ﺷﺪﻥ ﻛﻮﻫﻬﺎ ﺩﺭ ﺍﺛﺮ ﺍﻧﺒﺴﺎﻁ ﻭ ﺍﺗﺴﺎﻉ ﳘﮕﺎﱏ ﺟﻬﺎﻥ ﺍﺳﺖ ﻛﻪ ﻫﻨﮕﺎﻡ ﻓﻨﺎﻯ ﻋﺎﱂ ﺑﻪ ﺻﻮﺭﺕ ﻏﺒﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﻭ ﻳﺎﺭ ﺩﺭ ﻋﻠﻞ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺴﻂ = ﮔﺸﻮﺩﻥ‪ .‬ﻭﺳﻌﺖ ﺩﺍﺩﻥ‪ .‬ﮔﺴﺘﺮﺩﻥ‪ .‬ﻫﺮ ﺳﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢﺍﻧﺪ ]ﺷﻮﺭﻯ‪ [٢٧:‬ﺍﮔﺮ ﺧﺪﺍ ﺭﻭﺯﻯ ﺭﺍ ﺑﺮ ﺑﻨﺪﮔﺎﻧﺶ ﮔﺸﺎﻳﺶ ﻣﻰﺩﺍﺩ‪ :‬ﺣﺘﻤ ﹰﺎ ﺩﺭ ﺯﻣﲔ ﻃﻐﻴﺎﻥ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫]ﻧﻮﺡ‪ ،[١٩:‬ﺧﺪﺍ ﺯﻣﲔ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﮔﺴﺘﺮﺩﻩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺑﺴﺎﻁ ﺑﻪ ﻣﻌﲎ ﮔﺴﺘﺮﺩﻩ ﻭ ﻭﺳﻌﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺴﻖ = ﺍﺭﺗﻔﺎﻉ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪] :‬ﻕ‪ ،[١٠:‬ﳔﻞﻫﺎﻯ ﺑﻠﻨﺪ ﻛﻪ ﻣﻴﻮﻩ ﺁﻥ ﺭﻭﻯ ﻫﻢ ﭼﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺴﻞ = ﻣﻨﻊ‪] .‬ﺍﻧﻌﺎﻡ‪ [٧٠:‬ﺁﻥ ﺭﺍ ﺗﺬﻛﺮ ﺑﺪﻩ ﻣﺒﺎﺩﺍ ﻧﻔﺴﻰ ﺩﺭ ﺍﺛﺮ ﻋﻤﻞ ﺧﻮﻳﺶ ﳑﻨﻮﻉ ﻭ ﳏﺮﻭﻡ ﺍﺯ ﺛﻮﺍﺏ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﮔﺮﺩﺩ‪ .‬ﺑﻴﻀﺎﻭﻯ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺑﺴﻞ ﺑﻪ ﻣﻌﲎ ﻣﻨﻊ ﺍﺳﺖ ﺭﺍﻏﺐ‬ ‫ﻣﻨﻊ ﻭ ﺿﻢ‪ ‬ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺑﺎﺳﻞ ﺩﺭ ‪‬ﻠﻮﺍﻥ ﭼﻬﺮﻩ ﺩﺭ ﻫﻢ ﻛﺸﻴﺪﻩ‪ ،‬ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺴﻢ = ﺧﻨﺪﻩ ﺟﺰﺋﻰ)ﻟﺒﺨﻨﺪ( ]ﳕﻞ‪ ،[١٩:‬ﺩﺭ ﺍﺛﺮ ﺩﺍﻧﺴﱳ ﻛﻼﻡ ﻣﻮﺭﭼﻪ ﺍﺯ ﺷﺎﺩﻯ ﻟﺒﺨﻨﺪ ﺯﺩ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ )ﺿﺤﻚ( ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﺸﺮ = ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺭﺑﺎﺭﻩ ﺑﺸﺎﺭﺕ ﻭ ﻣﺸﺘﻘﹼﺎﺕ ﺁﻥ ﻭ ﳘﭽﻨﲔ ﺩﺭﺑﺎﺭﻩ ﺑﺸﺮ ﺑﻪ ﻣﻌﲎ ﺍﻧﺴﺎﻥ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫‪ -١‬ﺷﻚ ﻧﻴﺴﺖ ﻛﻪ ﺑﺸﺮ ﺑﻪ ﻣﻌﲎ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭﱃ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﮔﺬﺷﺖ‪ ،‬ﺁﺩﻣﻰ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻓﻀﺎﺋﻞ ﻭ ﻛﻤﺎﻻﺕ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻳﺶ ﺍﻧﺴﺎﻥ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺟﺴﺪ ﻭ ﻇﺎﻫﺮ‬ ‫ﺑﺪﻥ ﻭ ﺷﻜﻞ ﻇﺎﻫﺮﺵ ﺑﺸﺮ ﻣﻰﮔﻮﻳﻨﺪ‪.‬‬ ‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺑﺸﺮﻩ ﻇﺎﻫﺮ ﭘﻮﺳﺖ ﺑﺪﻥ ﻭ ﺍﺩﻣﻪ ﺑﺎﻃﻦ ﺁﻧﺴﺖ ﻭ ﺑﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺑﺸﺮ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﭘﻮﺳﺘﺶ ﺍﺯ ﻣﻴﺎﻥ ﻣﻮ ﺁﺷﻜﺎﺭ ﻭ ﳕﻮﺩﺍﺭ ﺍﺳﺖ ﺑﺮ ﺧﻼﻑ ﺣﻴﻮﺍﱏ ﻛﻪ‬ ‫ﭘﺸﻢ ﻭ ﻣﻮ ﻭ ﻛﺮﻙ‪ ،‬ﭘﻮﺳﺖ ﺑﺪﻧﺸﺎﻥ ﺭﺍ ﻣﺴﺘﻮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻗﺮﺁﻥ ﺩﺭ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺟﺴﺪ ﻭ ﺷﻜﻞ ﻇﺎﻫﺮ ﻣﺮﺍﺩ ﺑﻮﺩﻩﻟﻔﻆ ﺑﺸﺮ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﳓﻮ ]ﻓﺮﻗﺎﻥ‪] ،[٥٤:‬ﺹ‪...[٧١:‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻓﺮﻣﻮﺩﻩ ]ﻓﺼ‪‬ﻠﺖ‪ [٦:‬ﻳﻌﲎ ﻣﺮﺩﻡ ﺍﺯ ﺣﻴﺚ ﺑﺸﺮﻳ‪‬ﺖ ﺑﺮﺍﺑﺮﺍﻧﺪ ﻭ ﻓﺮﻗﺸﺎﻥ ﺩﺭ ﻛﻤﺎﻻﺕ ﻭ ﺍﻋﻤﺎﻝ ﺍﺳﺖ‪.‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻩ ﻇﺎﻫ ِﺮ ﭘﻮﺳﺖ‪ ،‬ﲨﻊ ﺁﻥ ‪‬ﺑﺸ‪‬ﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﺑﺸﺮ ﺭﺍ ﺍﻧﺴﺎﻥ ﻭ ﻇﺎﻫﺮ ﭘﻮﺳﺖ ﺑﺪﻥ ﻣﻌﲎ ﻛﺮﺩﻩ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺑ ‪‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻠﻤﻪ ﺑﺸﺮ‪ ٣٥:‬ﺑﺎﺭﻭ ﻛﻠﻤﻪ ﺑﺸﺮﻳﻦ( ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺷﻜﻞ ﻇﺎﻫﺮ ﻭ ﺑﺪﻥ ﺣﺎﺿﺮ ﺍﺯ ﻣﺮﺍﺩ ﺍﺳﺖ‬ ‫ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﻓﻀﺎﺋﻞ ﻭ ﻛﻤﺎﻻﺕ‪ .‬ﻳﻚ ﺑﺎﺭ ﻫﻢ ﺑﻪ ﻣﻌﲎ ﺑﺸﺮﻩﻫﺎ ﻭ ﻇﺎﻫﺮ ﭘﻮﺳﺖ ﺑﺪﻥ ﺁﻣﺪﻩ ﳓﻮ ]ﻣﺪﺛﺮ‪ ،[٢٩:‬ﻧﻪ ﺑﺎﻗﻰ ﻣﻰﮔﺬﺍﺭﺩ ﻭ ﻧﻪ ﺗﺮﻙ ﻣﻰﻛﻨﺪ ﻣﺘﻐﻴ‪‬ﺮ ﻛﻨﻨﺪﻩ ﺑﺸﺮﻩ ﻫﺎﺳﺖ »‪‬ﺑﺸ‪‬ﺮ«‬ ‫ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﲨﻊ ﺑﺸﺮﻩ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﮔﻮﻳﺪ‪ :‬ﺑﺸ‪‬ﺮ ﲨﻊ ﺑﺸﺮﻩ ﻭ ﺁﻥ ﻇﺎﻫﺮ ﭘﻮﺳﺖ ﺍﺳﺖ‪ ،‬ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺳﺒﺐ ﺑـﺸﺮ‬ ‫ﮔﻮﻳﻨﺪ ﻛﻪ ﭘﻮﺳﺘﺶ ﻇﺎﻫﺮ ﻭ ﻣﺎﻧﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺯ ﭘﺸﻢ ﻭ ﻣﻮ ﻭ ﻛﺮﻙ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ ،[٣١:‬ﻣﺮﺍﺩ ﺯﻧﺎﻥ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺷﻜﻞ ﻭ ﻗﻴﺎﻓﻪ ﳕﻰﺗﻮﺍﻥ ﺑﺸﺮ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻓﺮﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪] -٢‬ﺑﻘﺮﻩ‪ ،[١٨٧:‬ﺑﻪ ﺯﻧﺎﻥ ﻧﺰﺩﻳﻜﻰ ﻧﻜﻨﻴﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﻣﺴﺎﺟﺪ ﻣﻌﺘﻜﻒ ﻫﺴﺘﻴﺪ ﻣﺒﺎﺷﺮﺕ ﺑﻨﺎ ﺑﺮ ﺁﻧﭽﻪ ﺷﺪ‪ ،‬ﺭﺳﻴﺪﻥ ﺩﻭ ﺑﺸﺮﻩ )ﺩﻭ ﭘﻮﺳﺖ ﺑﺪﻥ( ﺑﻪ ﻫﻢ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﺭ‬ ‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻛﻨﺎﻳﻪ ﺍﺯ ﻣﻘﺎﺭﺑﺖ ﺑﺎ ﺯﻧﺎﻥ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﺳﺖ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺣﺪﻳﺜﻰ ﮔﻮﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺒﺎﺷﺮﺕ ﳌﺲ ﺑﺪﻥ ﻣﺮﺩ ﺑﺎ ﺑﺪﻥ ﺯﻥ ﺍﺳﺖ‪ ...‬ﻭ ﮔﺎﻫﻰ‬ ‫ﺍﺯ ﻣﻘﺎﺭﺑﺖ ﺍﺭﺍﺩﻩ ﻛﻨﻨﺪ‪ .‬ﻣﺒﺎﺷﺮﺕ ﺑﻪ ﻛﺎﺭ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺖ‪.‬‬ ‫‪ -٣‬ﺑﺸﺎﺭﺕ ﻭ ﺑﺸﺮﻯ ﺑﻪ ﻣﻌﲎ ﺧﱪ ﻣﺴﺮ‪‬ﺕ ﲞﺶ ﺍﺳﺖ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﺩﺭ ﻭﺟﻪ ﺁﻥ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﭼﻮﻥ ﻛﺴﻰ ﺧﱪ ﻣﺴﺮ‪‬ﺕ ﲞﺶ ﺭﺍ ﺑﺸﻨﻮﺩ ﺍﺛﺮ ﺁﻥ ﺩﺭ ﭘﻮﺳﺖ ﺻﻮﺭﺗﺶ ﺁﺷﻜﺎﺭ‬ ‫ﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٢٦:‬ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﺑﺸﺎﺭﺕ ﻭ ﺧﱪ ﺷﺎﺩﻯ ﲞﺶ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬ ‫]ﻫﻮﺩ‪] ،[٦٩:‬ﻳﻮﺳﻒ‪ ،[١٩:‬ﻛﻠﻤﻪ ﺑﺸﺮﻯ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺧﱪ ﻣﺴﺮ‪‬ﺕ ﲞﺶ ﺍﺳﺖ‪.‬‬

‫‪ -٤‬ﺍﺳﺘﺒﺸﺎﺭ ﺑﻪ ﻣﻌﲎ ﻃﻠﺐ ﺷﺎﺩﻯ ﻭ ﻳﺎﻓﱳ ﻭ ﻳﺎ ﺩﺍﻧﺴﱳ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺷﺎﺩ ﻣﻰﻛﻨﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٧٠:‬ﺩﺭﺑﺎﺭﻩ ﻛﺴﺎﱏ ﻛﻪ ﻫﻨﻮﺯ ﺑﻪ ﺁ‪‬ﺎ ﻧﭙﻴﻮﺳﺘﻪﺍﻧﺪ ﺷﺎﺩﻣﺎﻧﻨﺪ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ‬ ‫ﺧﻮﰱ ﻧﻴﺴﺖ ﻭ ﳏﺰﻭﻥ ﳕﻰﺷﻮﻧﺪ ﻳﻌﲎ ﺷﻬﺪﺍﺀ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﻰﺩﺍﻧﻨﺪ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻣﺎﻧﺪﻩﺍﻧﺪ ﺑﻴﻤﻰ ﻭ ﺍﻧﺪﻭﻫﻰ ﺩﺭ ﺁﺧﺮﺕ ﻧﻴﺴﺖ ﺷﺎﺩﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻛـﻪ‬ ‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻃﻠﺐ ﺷﺎﺩﻯ ﻣﻰﳕﺎﻳﻨﺪ ]ﺣﺠﺮ‪ [٦٧:‬ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﺁﻣﺪﻧﺪ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﺍﺯ ﺷﻨﻴﺪﻥ ﻗﻀﻴ‪‬ﻪ ﻣﻴﻬﻤﺎﻧﺎﻥ ﻟﻮﻁ ﺷﺎﺩﻯ ﻣﻰﺟﺴﺘﻨﺪ ﻭ ﺷﺎﺩﻣﺎﻥ ﺑﻮﺩﻧﺪ‪.‬‬ ‫‪ -٥‬ﺑﺸﺎﺭﺕ ﺩﺭ ﺧﱪ ﻣﺴﺮ‪‬ﺕ ﲞﺶ ﻭ ﺍﻧﺪﻭﻩ ﲞﺶ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﳓﻮ ]ﺑﻘﺮﻩ‪ ،[٢٥:‬ﻭ ﳓﻮ]ﻧﺴﺎﺀ‪.[١٣٨:‬‬ ‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﺧﲑ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﺑﺸﺎﺭﺕ ﺧﱪ ﻣﺴﺮ‪‬ﺕ ﲞﺸﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ‪ ،‬ﺷﺎﺩﻯ ﺩﺭ ﭘﻮﺳﺖ ﺻﻮﺭﺕ ﺍﺣﺴﺎﺱ ﻣﻰﮔﺮﺩﺩ‪ ،‬ﻭ ﺩﺭ ﺧﱪ ﺍﻧﺪﻭﻩ ﲞﺶ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ‬ ‫ﻣﻰﺭﻭﺩ ﻋﺮﺏ ﮔﻮﻳﺪ‪ :‬ﭘﺎﺩﺍﺵ ﻭ ﲢﻴ‪‬ﺖ ﺗﻮ ﻛﺘﻚ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻳﻚ ﻧﻮﻉ ﺍﺳﺘﻌﺎﺭﻩ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺍﺯ ﻛﻼﻡ ﻃﱪﺳﻰ ﻧﻴﺰ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﻳﻚ ﻧﻮﻉ ﲢﻜﹼﻢ ﺍﺳﺖ ﻳﻌﲎ ﻣﮋﺩﻩ ﻭ‬ ‫ﭘﺎﺩﺍﺵ ﻧﺪﺍﺭﻯ ﻣﮕﺮ ﻋﺬﺍﺏ‪.‬‬ ‫‪ -٦‬ﺑﺸﲑ‪ :‬ﻣﮋﺩﻩ ﺩﻩ‪ ،‬ﲨﻊ ﺁﻥ ﺑ‪‬ﺸﺮ ﺑﺮ ﻭﺯﻥ »ﻗﹸﻔﻞ« ﺍﺳﺖ ]ﻓﺮﻗﺎﻥ‪ ،[٤٨:‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎﺩﻫﺎ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺭﲪﺖ ﺧﻮﺩ )ﺑﺎﺭﺍﻥ( ﻣ‪‬ﺪﻩ ﺩﻫﻨﺪﻩ ﻓﺮﺳﺘﺎﺩﻩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺼ‪‬ﺮ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻗﻮﻩ ﺑﻴﻨﺎﺋﻰ‪ .‬ﭼﺸﻢ‪ .‬ﻋﻠﻢ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺑﺼﺮ ﺣﺲ‪ ‬ﺑﻴﻨﺎﺋﻰ‪ ...‬ﻭ ﻋﻠﻢ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺑﺼﺮ ﻫﻢ ﺑﻪ ﭼﺸﻢ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻫﻢ ﺑﻘﻮ‪‬ﻩ‬ ‫ﺑﻴﻨﺎﺋﻰ ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻮﺿﻴﺢ ﺍﺳﺖ‪.‬‬ ‫‪ -١‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ :‬ﺑﺼﺮ ﻫﻢ ﺑﻪ ﭼﺸﻢ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻫﻢ ﲝﺲ‪ ‬ﺑﻴﻨﺎﺋﻰ ﻣﺜﻞ ]ﳓﻞ‪ ،[٧٧:‬ﺍﻣﺮ ﻗﻴﺎﻣﺖ ﻧﻴﺴﺖ ﻣﮕﺮ ﻣﺎﻧﻨﺪ ﺍﺷﺎﺭﻩ ﭼﺸﻢ ﻭ ﻣﺜﻞ ]ﺍﺳﺮﺍﺀ‪ ،[٣٦:‬ﮔـﻮﺵ ﻭ‬ ‫ﭼﺸﻢ ﻭ ﻗﻠﺐ ﳘﻪ ﻣﺴﺌﻮﻟﻨﺪ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻇﺎﻫﺮﹰﺍ ﺑﺼﺮ ﺗﻨﻬﺎ ﺩﺭ ﻗﻮﻩ ﺑﻴﻨﺎﱙ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﭼﺸﻢ ﻣﻨﻈﻮﺭ ﻧﺒﺎﺷﺪ ﺑﻜﺎﺭ ﻧﺮﻓﺘﻪ ﺍﺳﺖ ﮔﺮﭼﻪ ﺍﻃﻼﻕ ﺑﺼﺮ ﺑﻪ ﭼﺸﻢ ﺑﻪ ﳊﺎﻅ ﺑﻴﻨﺎﺋﻰ ﺁﻥ ﺍﺳﺖ‪،‬‬ ‫ﻭﱃ ﺍﻓﻌﺎﻝ ﺁﻥ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﻣﻌﲎ ﺑﻴﻨﺎﺋﻰ ﻭ ﺩﻳﺪﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ ،[١٧٩:‬ﻭ ﻣﺜﻞ ]ﻭﺍﻗﻌﺔ‪،[٨٥:‬‬ ‫ﲨﻊ ﺑﺼﺮ ﺍﺑﺼﺎﺭ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪ [٧٨:‬ﺍﺑﺼﺎﺭ ﺑﻪ ﻣﻌﲎ ﺑﺼﲑﺕﻫﺎ ﻭ ﻣﻌﺮﻓﺖﻫﺎ ﻧﻴﺰ ﺁﻣﺪﻩ ﻛﻪ ﺩﺭ ﺑﻨﺪ ﺩﻭ‪‬ﻡ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬ ‫‪ -٢‬ﺑﺼﲑﺕ ﺑﻪ ﻣﻌﲎ ﺑﻴﻨﺎﺋﻰ ﺩﻝ ﺍﺳﺖ‪ ،‬ﺭﺍﻏﺐ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ (ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﻣﻌﲎ‪ ،‬ﻣﺮﺍﺩﻑ ﻣﻌﺮﻓﺖ ﻭ ﺩﺭﻙ ﺍﺳﺖ ﻭ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﻳﻜﻰ ﺍﺯ‬ ‫ﻣﻌﺎﱏ ﺑﺼﺮ‪ ،‬ﻋﻠﻢ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ ،[١٠٨:‬ﺁﻥ ﺭﺍ ﻣﻌﺮﻓﺖ ﻭ ﺑﻴﻨﺎﺋﻰ ﺩﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺑﺼﲑﺕ ﺭﺍ ﻋﻘﻞ ﻭ ﺯﻳﺮﻛﻰ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﻏﲑﻩ ﺣﺠ‪‬ﺖ ﻭ ﺩﻟﻴﻞ ﺭﺍ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺑﺼﲑﺕ ﴰﺮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﻇﺎﻫﺮﹰﺍ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺣﺠﺖ ﻭ ﺩﻟﻴﻞ ﺳﺒﺐ ﺑﺼﲑﺕ ﻭ ﺑﻴﻨﺎﺋﻰ ﺩﻝ ﺍﺳﺖ‪ ،‬ﻣﻰﺷﻮﺩ‬ ‫ﮔﻔﺖ ﻛﻪ ﻧﺎﻡ ﻣﺴﺒ‪‬ﺐ ﺭﺍ ﺑﻪ ﺳﺒﺐ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﲨﻊ ﺑﺼﲑﺕ‪ ،‬ﺑ‪‬ﺼﺎﺋِﺮ ﻭ ﺍﺑﺼﺎﺭ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ ،[١٠٤:‬ﻭ ﺁﻥ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻭ ﺑﻪ ﻣﻌﲎ ﺑﺼﲑﺕﻫﺎ ﻭ‬ ‫ﺩﻟﻴﻞﻫﺎﺳﺖ ﻭ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٣:‬ﻃﱪﺳﻰ ﻭ ﺑﻴﻀﺎﻭﻯ ﺁﻥ ﺭﺍ‪» :‬ﺫﻭﻯ ﺍﻟﺒﺼﺎﺋﺮ ﻭ ﺫﻭﻗﻰ ﺍﻟﻌﻘﻮﻝ« ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﺜﻞ ]ﺣﺸﺮ‪] ،[٢:‬ﺹ‪ [٤٥:‬ﺻﺎﺣﺒﺎﻥ ﻧﲑﻭﻫﺎ ﺩﺭ ﺍﻃﺎﻋﺖ ﺣﻖ ﻭ‬ ‫ﺻﺎﺣﺒﺎﻥ ﺑﺼﲑﺕﻫﺎ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺼﺮ ﮔﻮﻳﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺍﺑﺼﺎﺭ ﺑﺎﻳﺪ ﲨﻊ ﺑ‪‬ﺼ‪‬ﺮ ﺑﻪ ﻣﻌﲎ ﺑﺼﲑﺕ ﻫﺮ ﺩﻭ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻭ‪‬ﻝ ﺍﻳﻦ ﺑﻨﺪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺑﻪ ﺩﺭﻙ ﺩﻝ ﺑﺼﲑﺕ ﻭ ‪‬ﺑ ‪‬‬ ‫‪ -٣‬ﺑﺼﺮ ﺍﺯ ﺑﺎﺏ ﹶﻛ ‪‬ﺮ ‪‬ﻡ ﻳﻜﺮﻡ ﻭ ﺍﺯ ﺑﺎﺏ ‪‬ﻋ ِﻠ ‪‬ﻢ ﻳﻌﻠﻢ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺁﻣﺪﻩ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺑﺼﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻣﻌﲎ ﺩﻳﺪﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪،‬‬ ‫ﺕ ﺑﺎﻟﺸﻴﺌﻰ‪ :‬ﻋ‪‬ﻠِﻤ‪‬ﻪ«‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺑﺼﺮ ﺑﻪ ﻣﻌﲎ ﺑﺼﲑﺕ ﻭ ﻋﻠﻢ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺍﹶﺑﺼﺮﺕ ﻭ ﺑﺼﺮﺕ ﻭ ﺩﺭ ﻣﻌﲎ‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫»ﺑﺼﺮ ﺑﻪ )ﺍﺯ ﺩﻭ ﺑﺎﺏ ﻓﻮﻕ(‪ :‬ﻋ ِﻠ ‪‬ﻢ ﺑﻪ« ﺟﻮﻫﺮﻯ ﮔﻮﻳﻨﺪ‪» :‬ﺑ ‪‬‬ ‫ﺩﻳﺪﻥ ﺑﺼﺮﺕ ﻛﻢ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺑﻠﻜﻪ ﺍﺑﺼﺮﺕ ﮔﻮﻳﻨﺪ‪.‬‬ ‫ﺼ ‪‬ﺮ ﺑﺎﻟﺸﻴﺌﻰ« ﺩﺭ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ]ﻃﻪ‪ ،[٩٦:‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺩﺍﻧﺴﺘﻢ ﺁﻧﭽﻪ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﺁﻥ ﺭﺍ )ﺩﺍﻧﺴﺘﻢ( ﮔﻔﺘﻪﺍﻧﺪ ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﲝﺚ ﻟﻐﺖ ﮔﻔﺘﻪ‪» :‬ﺑ ‪‬‬ ‫ﺼ ‪‬ﺮ« ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﺪﻥ‪.‬‬ ‫ﻣﻘﺎﻡ ﻋﻠﻢ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻭ »ﹶﺍ‪‬ﺑ ‪‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻗﺼﺺ‪» [١١:‬ﺑﺼﺮﺕ« ﺭﺍ ﺩﻳﺪﱏ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ‪ :‬ﺧﻮﺍﻫﺮ ﻣﻮﺳﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﮔﻮﺷﻪ ﺩﻳﺪ‪ ،‬ﻣﻦ ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ ﺍﻳﻨﺠﺎ ﻫﻢ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺑﺎﺷﺪ ﻳﻌﲎ ﺧﻮﺍﻫﺮ ﻣﻮﺳﻰ ﭼﻮﻥ ﺑﻪ‬ ‫ﻛﺎﺥ ﻓﺮﻋﻮﻥ ﻧﺰﺩﻳﻚ ﻭ ﻳﺎ ﻭﺍﺭﺩ ﺷﺪ ﺍﺯ ﺟﻨﺐ ﻭ ﺟﻮﺵ ﻭ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻓﻬﻤﻴﺪ ﻛﻪ ﺻﻨﺪﻭﻕ ﻣﻮﺳﻰ ﺭﺍ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﺑﻌﺪ ﻭﺍﺭﺩ ﻣﱰﻝ ﺷﺪ ﻭ ﺩﻳﺪ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺿﻌﻪ ﺩﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ ﮔﻔﺖ » ‪‬ﻫ ﹾﻞ‬ ‫ﺖ ‪‬ﻳ ﹾﻜ ﹸﻔ ﹸﻠ ‪‬ﻨ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ« ﻭ ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﮔﻔﺘﻴﻢ ﻓﻌﻞ ﺑﺼﺮ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻣﻌﲎ ﺩﻳﺪﻥ ﺁﻣﺪﻩ ﺷﻮﺍﻫﺪ ﺁﻥ ﺍﺯ ﻗﺮﺁﻥ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺍﺳﺘﺜﻨﺎﻯ ﺩﻭ ﺁﻳﻪ ﻓـﻮﻕ ﻭ ﺁﻳـﻪ‬ ‫ﹶﺍ ‪‬ﺩﱡﻟ ﹸﻜ ‪‬ﻢ ﻋ‪‬ﻠﻰ ﺍﹶﻫﻠِﺒ‪‬ﻴ ٍ‬ ‫]ﻣﻌﺎﺭﺝ‪ ،[١١:‬ﻛﻪ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﺍﺳﺖ‪ ،‬ﲤﺎﻡ ﺍﻓﻌﺎﻝ ﺑﺼﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪﺍﻧﺪ ]ﻃﻮﺭ‪] ،[١٥:‬ﻣﺮﱘ‪] ،[٤٢:‬ﺑﻘﺮﻩ‪.[١٧:‬‬ ‫‪] -٤‬ﻗﻴﺎﻣﺔ‪ [١٥-١٤:‬ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺗﺎﺀ »ﺑﺼﲑﻩ« ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺩﻟﻴﻞ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪ :‬ﺑﻠﻜﻪ ﺍﻧﺴﺎﻥ ﺷﺎﻫﺪ ﻭ ﺣﺠ‪‬ﺖ ﻧﻔﺲ ﺧﻮﺩﺵ ﺍﺳﺖ‬ ‫ﻫﺮ ﭼﻨﺪ ﻋﺬﺭﻫﺎﻳﺶ ﺭﺍ ﻫﻢ ﺍﻟﻘﺎﺀ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﺎ ﻣﻼﺣﻈﻪ ﺁﻳﻪ ﻗﺒﻞ »ﻳ‪‬ﻨ‪‬ﺒ‪‬ﺎ ُﺀ ﺍ ﹾﻟﺎِﻧ‪‬ﺴﺎ ﹸﻥ ﻳ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﺑِﻤﺎ ﹶﻗﺪ‪ ‬ﻡ ‪‬ﻭ ﺁ ‪‬ﺧ ‪‬ﺮ« ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﻝ ‪‬ﺘﺮ ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺑﻪ ﺁﻧﭽﻪ ﻋﻤﻞ ﻛﺮﺩﻩ ﺧﱪ‬ ‫ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻌﺪ ﺩﺭ ﻣﻘﺎﻡ ﺍﻋﺮﺍﺽ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻠﻜﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﻧﻔﺲ ﺧﻮﺩ ﻳﻜﭙﺎﺭﭼﻪ ﺑﺼﲑﺕ ﻭ ﺑﻴﻨﺎﱏ ﺍﺳﺖ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻣﻘﺎﻡ ﺩﻓﺎﻉ ﻋﺬﺭﻫﺎﺋﻰ ﻫﻢ ﺑﻴﺎﻭﺭﺩ‪.‬‬ ‫‪] -٥‬ﻛﻬﻒ‪ [٢٦:‬ﻛﻠﻤﻪ »ﺍﹶﺑ‪‬ﺼِﺮ ‪‬ﺑ ‪‬ﻪ ‪‬ﻭ ﹶﺍ ‪‬ﺳ ِﻤ ‪‬ﻊ« ﺻﻴﻐﻪ ﺗﻌﺠ‪‬ﺐ ﺑﻪ ﻣﻌﲎ )ﭼﻪ ﺑﻴﻨﺎ ﭼﻪ ﺷﻨﻮﺍ( ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻫﻞ ﺗﻔﺴﲑ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ‪ ،‬ﻏﻴﺐ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺑﺮﺍﻯ‬ ‫ﺍﻭﺳﺖ‪ ،‬ﭼﻪ ﺑﻴﻨﺎ ﻭ ﭼﻪ ﺷﻨﻮﺍﺳﺖ ﺟﺰ ﺍﻭ ﺩﻭﺳﱴ ﺑﺮﺍﻳﺸﺎﻥ ﻧﻴﺴﺖ‪.‬‬ ‫ﺼ ‪‬ﺮ( ﺩﺭ ﺁﻳﻪ ]ﻣﺮﱘ‪ ،[٣٨:‬ﭼﻪ ﺷﻨﻮﺍ ﻭ ﺑﻴﻨﺎﻳﻨﺪ ﺭﻭﺯﻯ ﻛﻪ ﭘﻴﺶ ﻣﺎ ﻣﻰﺁﻳﻨﺪ‪.‬‬ ‫ﳘﭽﻨﲔ ﻛﻠﻤﻪ »ﺍﹶﺳ‪‬ﻤِﻊ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹶﺍ ‪‬ﺑ ِ‬ ‫‪ -٦‬ﺑﺼﲑ‪ :‬ﺑﻴﻨﺎ ]ﺑﻘﺮﻩ‪] ،[٩٦:‬ﻳﻮﻧﺲ‪] ،[٦٧:‬ﺍﺳﺮﺍﺀ‪ ،[٥٩:‬ﻛﻠﻤﻪ »ﻣﺒﺼﺮ ﻭ ﻣﺒﺼﺮﺓ« ﺭﺍ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﳓﻮ ﺁﻥ‪ ،‬ﺭﻭﺷﻦ ﻭ ﺁﺷﻜﺎﺭ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺟﻮﻫﺮﻯ ﺩﺭﺑـﺎﺭﻩ ﺁﻳـﻪ‬ ‫]ﳕﻞ‪ ،[١٣:‬ﺍﺯ ﺍﺧﻔﺶ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺒﺼﺮﺓ ﺭﺍ ﺑﻴﻨﺎﺋﻰ ﺩﻫﻨﺪﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺍﻳﻦ ﻣﻌﲎ ﺍﺯ ﳘﻪ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‪ .‬ﻋﻠﻰ ﻫﺬﺍ »ﻣﺒﺼﺮ« ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﻭ ﻣﺘﻌﺪﻯ ﺍﺳﺖ ﻭ ﻣﺎﺩﻩ ﺑﺼﺮ ﺍﺯ ﺍﻳﻦ ﺑﺎﺏ ﻻﺯﻡ ﻭ‬ ‫ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺭﺟﻮﻉ ﺑﺎﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( »‪‬ﺎﺭ« ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﻣﺒﺼﺮ ﮔﻮﺋﻴﻢ ﻛﻪ ﺑﻴﻨﺎﺋﻰ ﻣﻰﺩﻫﺪ ﺯﻳﺮﺍ ﻧﻮﺭ ﻭﺳﻴﻠﻪ ﺑﻴﻨﺎﺋﻰ ﺍﺳﺖ »ﻧﺎﻗﺔ ﻭ ﺁﻳﺎﺕ« ﺭﺍ ﻣﺒﺼﺮﺓ ﮔﻮﺋﻴﻢ ﺯﻳﺮﺍ‬ ‫ﻛﻪ ﺑﻴﻨﺎﺋﻰ ﻣﻰﺩﻫﺪ ﻭ ﺑﺎ ﺑﺼﲑﺕ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺗﺒﺼﺮﺓ ﻳﻌﲎ ﺑﻴﻨﺎﺋﻰ ﺩﺍﺩﻥ‪ ،‬ﻭﺍﺿﺢ ﳕﻮﺩﻥ ]ﻕ‪.[٨:‬‬

‫]ﻋﻨﻜﺒﻮﺕ‪ ،[٣٨:‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﻋﻘﻼﺀ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺑﺎ ﺁﻧﻜﻪ ﻋﺎﻗﻞ ﻭ ﻣﺘﻤﻜﻦ ﺍﺯ ﺩﻗﹼﺖ ﻭ ﺍﻋﻤﺎﻝ ﻧﻈﺮ ﺑﻮﺩﻧﺪ ﺷﻴﻄﺎﻥ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎﺯﺷﺎﻥ ﺩﺍﺷﺖ‪ .‬ﺻﺎﺣﺐ ﺍﳌﻴـﺰﺍﻥ‬ ‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻓﺮﻳﺐ ﺷﻴﻄﺎﻥ ﺍﻫﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻓﺮﻳﺐ ﺷﻴﻄﺎﻥ ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﺑﻮﺩﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﺼ‪‬ﻞ = ﭘﻴﺎﺯ‪] ،‬ﺑﻘﺮﻩ‪ ،[٦١:‬ﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ﺍﺯ ﻣﻮﺳﻰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑِﻀﺎﻋﺖ = ﺳﺮﻣﺎﻳﻪ‪ .‬ﺟﻮﻫﺮﻯ ﮔﻔﺘﻪ‪ :‬ﺑﻀﺎﻋﺖ ﻗﺴﻤﱴ ﺍﺯ ﻣﺎﻝ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﲡﺎﺭﺕ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺭﺍﻏﺐ ﻧﻴﺰ ﻧﺰﺩﻳﻚ ﺑﻪ ﺁﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻫﻢ ﻣﺜﻞ ﺟﻮﻫﺮﻯ ﻧﻘﻞ‬ ‫ﻛﺮﺩﻩ‪ .‬ﺍﺻﻞ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ »ﺑﻀﻊ« ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﺳﺮﻣﺎﻳﻪ ﺭﺍ ﺑﺪﺍﻥ ﻋ ﻠﹼﺖ ﺑﻀﺎﻋﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﳐﺼﻮﺹ ﻭ ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﻣﺎﻝ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ ،[٦٥:‬ﺍﻳﻦ‬ ‫ﺳﺮﻣﺎﻳﻪ ﻣﺎﺳﺖ ﻛﻪ ﺑﻪ ﻣﺎ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻩ ﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑِﻀﻊ = ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺯﻣﺎﻥ‪ .‬ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ]ﻳﻮﺳﻒ‪ ،[٤٢:‬ﭘﺲ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺯﻧﺪﺍﻥ ﻣﺎﻧﺪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﻣﻌﲎ ﺑﻀﻊ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ ﮔﻮﻳﻨﺪ‪:‬‬ ‫ﺁﻥ ﺍﺯ ﺳﻪ ﺍﺳﺖ ﺗﺎ ﭘﻨﺞ ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﺗﺎ ﻧﻪ‪ ...‬ﻭ ﺍﻛﺜﺮ ﻣﻔﺴ‪‬ﺮﻳﻦ ﺑﺮ ﺁﻧﻦ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻫﻔﺖ ﺍﺳﺖ‪ .‬ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﻫﻔﺖ ﺭﺍ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﴰﺮﺩﻩ ﺍﺳﺖ‪] .‬ﺭﻭﻡ‪.[٤:‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻄﺆ = ﺗﺄﺧﲑ ﻛﺮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﺗﺄﺧﲑ ﺩﺭ ﺳﲑ ﮔﻔﺘﻪ ﻭﱃ ﻃﱪﺳﻰ ﻭ ﺟﻮﻫﺮﻯ ﻭ ﻗﺎﻣﻮﺱ ﻣﻄﻠﻖ ﺗﺄﺧﲑ ﮔﻔﺘﻪﺍﻧﺪ ]ﻧﺴﺎﺀ‪ ،[٧٢ :‬ﺑﻌﻀﻰ ﺍﺯ ﴰﺎ ﺍﺯ ﺧﺮﻭﺝ ﺑﺮ ﺟﻬﺎﺩ ﺗﺄﺧﲑ ﻣﻰﻛﻨﺪ‪ .‬ﻣﻔﺮﺩﺍﺕ‬ ‫ﺁﻧﺮﺍ ﺩﺭ ﺁﻳﻪ‪ ،‬ﻣﺘﻌﺪﻯ ﮔﺮﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﴰﺎ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ﺗﺄﺧﲑ ﻭ ﺍﻣﻴﺪﺍﺭﻧﺪ ﻭﱃ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ‪ ،‬ﻻﺯﻡ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺩﺭ ﺁﻳﻪ ﺑﻪ‬ ‫ﻣﻌﲎ ﺗﻜﺜﲑ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﲎ ﭘﻴﻮﺳﺘﻪ ﺗﺄﺧﲑ ﻣﻰﻛﻨﻨﺪ ﺭﺍﻏﺐ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑِﻄﺎﻧﻪ = ﳘﺮﺍﺯ ﻭ ﻛﺴﻴﻜﻪ ﺑﻪ ﺑﺎﻃﻞ ﺍﻣﺮ ﻭ ﺍﺳﺮﺍﺭ ﻣﻄﹼﻠﻪ ﺑﺎﺷﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٨:‬ﺟﺰ ﺍﺯ ﺧﻮﺩﺗﺎﻥ ﳘﺮﺍﺯ ﻧﮕﲑﻳﺪ‪ ،‬ﻛﻔﹼﺎﺭ ﺭﺍ ﺑﻪ ﺑﺎﻃﻦ ﺍﻣﺮ ﻣﻄﹼﻠﻊ ﻧﮕﺮﺩﺍﻧﻴﺪ ﻭ ﺑﺎ ﺁ‪‬ﺎ ﻣﺸﻮﺭﺕ ﻧﻜﻨﻴﺪ ﺁ‪‬ﺎ‬ ‫ﺩﺭ ﻧﺎﺭﺍﺣﺖ ﻛﺮﺩﻥ ﴰﺎ ﻛﻮﺗﺎﻫﻰ ﻧﺪﺍﺭﻧﺪ‪» .‬ﻻ ﻳﺄﹾﻟﻮ‪‬ﻧﻜﹸﻢ ﺧ‪‬ﺒﺎ ﹰﻻ«‪.‬‬ ‫ﺑﺎﻃﻦ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﺑﺸﺮﻃﻰ ﻛﻪ ﺑﺎ ﻇﺎﻫﺮ ﻳﻚ ﺟﺎ ﮔﻔﺘﻪ ﺷﻮﺩ ﳘﭽﻨﲔ ﺍﺳﺖ ﺍﻭ‪‬ﻝ ﻭ ﺁﺧﺮ )ﻣﻔﺮﺩﺍﺕ( ]ﺣﺪﻳﺪ‪.[٣:‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭼﻬﺎﺭ ﺍﺳﻢ ﻓﻮﻕ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻧﺴﺒﻴ‪‬ﻪﺍﻧﺪ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭ ﻧﺴﱮ ﺩﺭ ﻳﻚ ﺷﻴﺌﻰ ﻣﻼﺣﻈﻪ ﺷﻮﻧﺪ ﻭﱃ ﺑﻪ ﻃﻮﺭ ﻭﺍﻗﻌﻰ ﻭ ﺣﻘﻴﻘﻰ ﻓﻘﻂ ﺩﺭ ﺫﺍﺕ ﺑﺎﺭﻯ ﻗﺎﺑﻞ ﲨﻊﺍﻧﺪ‪ .‬ﺗﻘﺪﱘ‬ ‫ﻟﻔﻆ »ﻫﻮ« ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺣﺼﺮ ﺩﺍﺭﺩ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﺳﻢ ﻣﻌﲎ ﻭﺍﻗﻌﻰ ﺁ‪‬ﺎﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ‪ :‬ﺍﻭ‪‬ﻝ ﻭ ﺁﺧﺮﻭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺑﻮﺩﻥ ﻭ ﺍﺧﺘﻼﻑ‬ ‫ﺁ‪‬ﺎ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺫﺍﺕ ﺑﺎﺭﻯ ﺩﺭ ﻋﲔ ﻭﺣﺪﺕ ﺑﺎ ﳘﻪ ﺁ‪‬ﺎ ﺗﻮﺻﻴﻒ ﻣﻰﺷﻮﺩ ﻭ ﻋﲔ ﳘﻪ ﺁ‪‬ﺎﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﻏﻴﺐ ﻭ ﺷﻬﺎﺩﺕ ﻫﻢ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎﺳﺖ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ‬ ‫‪‬ﺎﻥ ﻭ ﺁﺷﻜﺎﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﳘﻪ ﭼﻴﺰ ﭘﻴﺶ ﺧﺪﺍ ﻋﻴﺎﻥ ﻭ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪.‬‬ ‫* ﺑﻄﺎﻧﻪ ﻟﺒﺎﺱ ﺁﺳﺘﺮ ﻭ ﺑﺎﻃﻦ ﺁﻥ ﺍﺳﺖ‪ ،‬ﲨﻊ ﺁﻥ ﺑﻄﺎﺋﻦ ﻣﻰﺁﻳﺪ ]ﺭﲪﻦ‪ [٥٤:‬ﺗﻜﻴﻪ ﻛﻨﻨﺪﮔﺎﻥﺍﻧﺪ ﺑﺮ ﺑﺴﺎﻃﻬﺎﺋﻰ ﻛﻪ ﺗﻮﻯ ﺁ‪‬ﺎ ﺍﺯ ﺍﺑﺮﻳﺸﻢ ﺿﺨﻴﻢ ﺑﺮ‪‬ﺍﻕ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻄﹶﺮ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻃﻐﻴﺎﻥ‪ .‬ﺣﲑﺕ‪ .‬ﺗﻜﺒ‪‬ﺮ‪] .‬ﺍﻧﻔﺎﻝ‪ ،[٤٧:‬ﻧﺒﺎﺷﻴﺪ ﻣﺎﻧﻨﺪ ﺁﻧﺎﻥ ﻛﻪ ﺍﺯ ﺩﻳﺎﺭﺷﺎﻥ ﺭﻭﻯ ﻃﻐﻴﺎﻥ ﻭ ﺧﻮﺩ ﳕﺎﺋﻰ ﺑﲑﻭﻥ ﺷﺪﻧﺪ‪ .‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑ‪‬ﻄﹶﺮ ﺑﻪ ﻣﻌﲎ‬ ‫ﻃﻐﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺣﲑﺕ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻖ‪ ‬ﻭ ﺗﻜﱪ ﺍﺯ ﺣﻖ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﻓﺮﻳﺐ ﺑﻪ ﺁﻥ ﺫﻛﺮ ﺷﺪﻩ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺩﻫﺸﺖ ﻭ ﺧﻮﺩ ﮔﻢ ﻛﺮﺩﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﻜﺮ ﻭ ﺣﻖ‬ ‫ﻧﻌﻤﺖ‪ ،‬ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻌﺎﱏ ﺗﻔﺎﻭﺕ ﭼﻨﺪﺍﱏ ﻧﺪﺍﺭﺩ ]ﻗﺼﺺ‪ ،[٥٨:‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻗﺮﻳﻪﻫﺎ ﺭﺍ ﻫﻼﻙ ﻛﺮﺩﱘ ﻛﻪ ﺩﺭ ﺭﻓﺎﻩ ﻣﻌﺎﺵ ﻃﻐﻴﺎﻥ ﻛﺮﺩ‪ ،‬ﺁﻧﺴﺖ ﻣﺴﻜﻨﻬﺎﻳﺸﺎﻥ ﻛﻪ ﭘﺲ ﺍﺯ ﺁ‪‬ﺎ ﺟﺰ‬ ‫ﺍﻧﺪﻛﻰ ﻣﺴﻜﻮﻥ ﻧﺸﺪﻩ »ﻣ‪‬ﻌﻴﺸ‪‬ﺘ‪‬ﻌﺎ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻨﺼﻮﺏ ﺑﻪ ﻧﺰﻉ ﺧﺎﻓﺾ ﻭ ﻓﺎﻋﻞ ﺑ‪ِ ‬ﻄﺮ‪‬ﺕ‪ ،‬ﻗﺰﻳﻪ ﺍﺳﺖ ﻳﻌﲎ »ﺑ‪ِ ‬ﻄﺮ‪‬ﺕ ﰱ ﻣﻌﻴﺸﺘﻬﺎ«‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻄﺶ = ﺍﺧﺬ ﺑﻪ ﺷﺪ‪‬ﺕ ]ﺑﺮﻭﺝ‪ ،[١٢:‬ﺭﺍﺳﱴ ﺍﺧﺬ )ﺍﻧﺘﻘﺎﻡ‪ ،‬ﻋﺬﺍﺏ( ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺳﺨﺖ ﺍﺳﺖ‪ ،‬ﺑﻄﺶ ﺧﻮﺩ ﺑﻪ ﺷﺪ‪‬ﺕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﭼﻮﻥ ﺑﺎ ﺷﺪﻳﺪ ﺗﻮﺻﻴﻒ ﺷﻮﺩ‪ ،‬ﻣﺰﻳﺪ ﺷﺪ‪‬ﺕ ﺭﺍ‬ ‫ﻣﻰﺭﺳﺎﻧﺪ‪.‬‬ ‫ﻃﱪﺳﻰ ﻭ ﺟﻮﻫﺮﻯ ﻭ ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﺷﺪ‪‬ﺕ ﺍﺧﺬ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺭﺍﻏﺐ ﺍﺧﺬ ﺑﻪ ﺻﻼﺑﺖ ﮔﻔﺘﻪ ﺍﺳﺖ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﺎﺋﻰ ﻻﺯﻣﻪ ﺍﺧﺬ ﺑﻪ ﺷﺪ‪‬ﺕ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﺁﻳـﻪ‬ ‫]ﺯﺧﺮﻑ‪ ،[٨:‬ﺩﺭ ﻣﻌﲎ ﻻﺯﻡ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﺍﻫﻞ ﻣﻜﹼﻪ ﻗﻮﻳﺘﺮ ﻭ ﻧﲑﻭﻣﻨﺪﺗﺮ ﺑﻮﺩﻧﺪ ﻫﻼﻙ ﻛﺮﺩﱘ‪ ،‬ﳘﭽﻨﲔ ﺁﻳﻪ ‪ ٣٦‬ﺍﺯ ﺳﻮﺭﻩ ﻕ‪.‬‬ ‫ﺑﻄﺶ ﻗﻬﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺍﻧﺘﻘﺎﻡ ﻭ ﻋﺬﺍﺏ ﻫﻢ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺯﻳﺮﺍ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﻣﺼﺪﺍﻕ ﺍﺧﺬ ﺑﻪ ﺷﺪ‪‬ﺕﺍﻧﺪ ]ﺩﺧﺎﻥ‪ ،[١٦:‬ﺭﻭﺯﻯ ﺍﺧﺬ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺍﻧﺘﻘﺎﻡ ﻣﻰﻛﺸﻴﻢ ﺍﻧﺘﻘﺎﻡ ﺑـﺰﺭﮒ ﺭﺍ‪.‬‬ ‫]ﻗﻤﺮ‪ ،[٣٦:‬ﻟﻮﻁ ﺍﺯ ﺍﺧﺬ ﻭ ﻋﺬﺍﺏ ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺗﺮﺳﺎﻧﻴﺪ‪.‬‬ ‫]ﺷﻌﺮﺍﺀ‪ ،[١٣٠:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺑﻄﺶ ﺍﻧﺘﻘﺎﻡ ﻭ ﺗﻨﺒﻴﻪ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎ ﺍﻧﺘﻘﺎﻡ ﻋﺎﺩﻻﻧﻪ ﻧﺪﺍﺷﺘﻨﺪ ﻟﺬﺍ ﻫﻮﺩ ﺑﻪ ﺁ‪‬ﺎ ﮔﻔﺖ‪ :‬ﭼﻮﻥ ﺍﻧﺘﻘﺎﻡ ﮔﺮﻓﺘﻴﺪ ﻣﺎﻧﻨﺪ ﺳﺘﻤﮕﺮﺍﻥ ﺍﻧﺘﻘﺎﻡ ﻣﻰﻛﺸﻴﺪ‬ ‫ﺍﻧﺪﺍﺯﻩ ﺟﺮﻡ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﳕﻰﻛﻨﻴﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻄﻞ = ﺑﺎﻃﻞ‪ .‬ﻧﺎﺣﻖ‪ .‬ﻭ ﺁﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﻡ ﻓﺤﺺ ﺛﺒﺎﺕ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﻓﻌﻞ ﻭ ﻗﻮﻝ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ )ﻣﻔﺮﺩﺍﺕ( ﺑﺎﻃﻞ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﻗﻀﺎﻭﺕ ﻋﻤﻮﻣﻰ ﻣﻀﻤﺤﻞ ﻣﻰﺷﻮﺩ ﻭ‬ ‫ﺑﺸﺮ ﺩﺭ ﻋﲔ ﺍﺑﺘﻼ ﺑﻪ ﺑﺎﻃﻞ ﺑﻪ ﻣﻀ‪‬ﺮ ﻭ ﻧﺎﺣﻖ ﺑﻮﺩﻥ ﺁﻥ ﺣﻜﻢ ﻣﻰﻛﻨﺪ‪.‬‬ ‫]ﺍﻋﺮﺍﻑ‪ ،[١١٨:‬ﺣﻖ ﺛﺎﺑﺖ ﺷﺪ ﻭ ﺟﺎﻯ ﺧﻮﺩ ﺭﺍ ﮔﺮﻓﺘﻢ ﻧﺎﺣﻖ ﺑﻮﺩﻥ ﺁﻧﭽﻪ ﺳﺎﺣﺮﺍﻥ ﻣﻰﻛﺮﺩﻧﺪ ﺁﺷﻜﺎﺭ ﺷﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺑﺎﻃﻞ ﻣﻘﺎﺑﻞ ﺣﻖ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﺎ ﻓﺎﺳﺪ ﻭ ﰉ ﺍﺛﺮ ﻭ ﺿﺎﻳﻊ ﻧﻴﺰ ﻣﻰﺳﺎﺯﺩ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ »ﺑﻄﻞ‪ :....‬ﻓﺴﺎﺀ ﺍﻭ ﺳﻘﻂ ﺣﻜﻤﻪ ﻭ ﺫﻫﺐ ﺿﻴﺎﻋ ﹰﺎ ﻭ ﺧﺴﺮﹰﺍ( ﺍﺯ ﺍﻳﻦ‬ ‫ﻣﻌﺎﱏ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﺴﻴﺎﺭ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ‪.‬‬

‫]ﺑﻘﺮﻩ‪ ،[٢٦٤:‬ﺻﺪﻗﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﻣﻨ‪‬ﺖ ﻭ ﺍﺫﻳ‪‬ﺖ ﺑﺎﻃﻞ ﻭ ﰉ ﺍﺛﺮ ﻧﻜﻨﻴﺪ ]ﻳﻮﻧﺲ‪ ،[٨١:‬ﻣﻮﺳﻰ ﮔﻔﺖ ﺁﻧﭽﻪ ﺁﻭﺭﻳﺪ ﺳﺤﺮ ﺍﺳﺖ ﺧﺪﺍ ﺣﺘﻤ ﹰﺎ ﺁﻧﺮﺍ ﰉﺍﺛﺮ ﻣﻰﻛﻨﺪ ]ﺑﻘﺮﻩ‪[١٨٨:‬‬ ‫ﺍﻣﻮﺍﻝ ﺧﻮﻳﺶ ﺭﺍ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﻨﺎ ﺣﻖ ﳔﻮﺭﻳﺪ‪.‬‬ ‫]ﻏﺎﻓﺮ‪ ،[٧٨:‬ﺁﳒﺎ ﺑﺎﻃﻞ ﻛﺎﺭﺍﻥ ﺯﻳﺎﻧﻜﺎﺭ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻣﺘﻌﺪﻯ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺁﻧﺎﻥ ﻛﻪ ﺣﻖ ﺭﺍ ﺑﺎﻃﻞ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭﱃ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﻫﻞ ﺑﺎﻃﻞ ﺑﺎﺷﺪ ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ‬ ‫ﺁﻳﻪ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ ﻣﺒﻄﻞ ﺍﻫﻞ ﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬ ‫]ﺳﺒﺎﺀ‪ ،[٤٩:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺣﻖ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻭ ﺗﻮﻓﻴﻖ ﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻔﻌﻮﻝ ﺩﻭ ﻓﻌﻞ »ﻳ‪‬ﺒ ِﺪ ُﺀ ‪‬ﻭ ﻳ‪‬ﻌﻴ ‪‬ﺪ« ﳏﺬﻭﻑ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺑﺎﻃﻞ ﺷﺮﻙ ﻭ ﺑﺖ ﭘﺮﺳﱴ ﺍﺳﺖ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ‬ ‫ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺑﮕﻮ ﺣﻖ ﺁﻣﺪ ﻭ ﺗﻮﺣﻴﺪ ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﲔ ﺟﺎﻳﮕﺰﻳﻦ ﺷﺪ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﻃﻞ ﻭ ﺷﺮﻙ ﻧﻪ ﭼﻴﺰﻯ ﻭ ﻧﻘﺸﻪﺍﻯ ﺷﺮﻭﻉ ﻣﻰﻛﻨﺪ ﻭ ﻧﻪ ﭼﻴﺰﻯ ﺍﺯ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﺪ‪ ..‬ﺍﮔﺮ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺑﺎﻃﻞ ﺍﻋﻢ‪ ‬ﺑﺎﺷﺪ ﲢﻘﻴﻖ » ‪‬ﻭ ‪‬ﻳ ‪‬ﺒ ِﺪ ُﺀ ﺍﻟﹾﺒﺎ ِﻃ ﹸﻞ ‪‬ﻭ ﻣﺎ ﻳ‪‬ﻌﻴ ‪‬ﺪ« ﳏﺘﺎﺝ ﻣﺆﻧﻪ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪] .‬ﺍﺳﺮﺍﺀ‪ ،[٨١:‬ﺯﻫﻮﻕ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﺍﺿﻤﺤﻼﻝ ﻭ ﻧـﺎﭼﻴﺰ ﺷـﺪﻥ‬ ‫ﺍﺳﺖ‪.‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﺑﺎﻃﻞﻫﺎ ﺍﺯ ﺑﻴﺖ ﻣﻰﺭﻭﻧﺪ ﻭ ﻧﺎﭘﺪﻳﺪ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﻣﺜﻞ ﺩﺭﻭﻍ ﻭ ﺩﺯﺩﻯ ﻭ ﻏﲑﻩ ﳘﻴﺸﻪ ﻣﻰﻣﺎﻧﻨﺪ ﻭﱃ ﻗﻀﺎﻭﺕ ﺑﺸﺮﻯ ﺁﻥ ﺭﺍ ﺗﻘﺒﻴﺢ ﻣﻰﻛﻨﻨﺪ‬ ‫ﻭ ﺑﺪ ﻣﻰﺩﺍﻧﺪ‪ ،‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﹶﺍﻥﱠ ﺍﻟﹾﺒﺎ ﹶﻃ ﹶﻞ ﻛﺎ ﹶﻥ ﺯ‪‬ﻫﻮ‪‬ﻗ ﹰﺎ« ﺁﻧﺴﺖ ﺑﺸﺮﻯ ﻧﺎ ﺣﻖ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻄﹾﻦ = ﺷﻜﻢ‪ .‬ﲨﻊ ﺁﻥ ﺑﻄﻮﻥ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﳒﻢ‪ ،[٣٢:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﴰﺎ ﺩﺭ ﺷﻜﻢﻫﺎﻯ ﻣﺎﺩﺭﺍﻥ ﺟﻨﲔ ﺑﻮﺩﻳﺪ‪.‬‬ ‫ﺑﻄﻦ ﺑﻪ ﻣﻌﲎ ‪‬ﺎﻥ ﻭ ﻇﻬﺮ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻌﲎ ﺑﺎ ﻣﻌﲎ ﺍﺻﻠﻰ ﺁﻥ ﻛﻪ ﺷﻜﻢ ﺍﺳﺖ ﰉ ﺗﻨﺎﺳﺐ ﺍﺳﺖ ﰉ ﺗﻨﺎﺳﺐ ﻧﻴﺴﺖ ]ﺍﻧﻌﺎﻡ‪،[١٥١:‬ﺑﻪ ﻓﻮﺍﺣﺶ ﺁﻧﭽﻪ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‬ ‫ﻭ ﺁﻧﭽﻪ ‪‬ﺎﻥ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ‪‬ﺎﻥ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻌﺚ = ﺑﺮ ﺍﻧﮕﻴﺨﱳ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﲎ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﺎ ﺍﺧﺘﻼﻑ ﻣﻮﺍﺭﺩ ﻓﺮﻕ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻌﻨﺎﻯ ﻣﺸﻬﻮﺭ ﺁﻥ ﺩﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﳎﻴﺪ‪ ،‬ﺑﻌﺜﺖ ﺍﻧﺒﻴﺎﺀ ﻭ ﺑﻌﺜﺖ ﺭﻭﺯ ﻣﻌﺎﺩ ﺍﺳـﺖ ﻣﺜـﻞ‬ ‫]ﲨﻌﻪ‪] ،[٢:‬ﺣﺞ‪.[٧:‬‬ ‫]ﻣﺎﺋﺪﻩ‪] ،[٣١:‬ﺍﺳﺮﺍﺀ‪] ،[٧٩:‬ﺍﻧﻌﺎﻡ‪] ،[٦٠:‬ﻧﺴﺎﺀ‪] ،[٣٥:‬ﴰﺲ‪.[١٢:‬‬ ‫ﺑﻌﺜﺖ‪ ،‬ﺩﺭ ﺁﻳﻪ ﻏﺮﺍﰉ ﺑﻪ ﻣﻌﲎ ﺑﺮ ﺍﻧﮕﻴﺨﱳ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪ ﺑﻪ ﺗﺮﺗﻴﺐ ﺩﺭ ﺭﺳﺎﻧﺪﻥ ﺑﻪ ﻣﻘﺎﻡ ﻭ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﺍﺯ ﺧﻮﺍﺏ ﻭ ﻧﺼﺐ ﺣﻜﻢ ﻭ ﺑﺮﺧﺎﺳﱳ ﺑﺮ ﻛﺎﺭ‪ ،‬ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﻳﻨﻬﺎ ﳘﻪ ﺑﺎ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺳﺎﺯﮔﺎﺭﺍﻧﺪ ﻛﻠﻤﻪ ﺑﻌﺚ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺣﺞ‪ [٥:‬ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺍﻧﮕﻴﺨﺘﻪ ﺷﺪﻥ‪.‬‬ ‫_______________________________________________‬ ‫ﲑ )ﻫﺮ ﺩﻭ ﺑﻪ ﺻﻴﻐﻪ‬ ‫ﺚ ﻭ ﺍﹸﺛ ‪‬‬ ‫ﺑ‪‬ﻌﺜﺮ = ﺑﺎﺯ ﺷﺪﻥ‪ .‬ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪] .‬ﺍﻧﻔﻄﺎﺭ‪ [٤:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻗﱪﻫﺎ ﮔﺸﻮﺩﻩ ﺷﻮﺩ‪ .‬ﺭﺍﻏﺐ ﺑﻨﺎ ﺑﻪ ﻗﻮﱃ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻣﺮﻛﹼﺐ ﺑﺎﺷﺪ ﺍﺯ ‪‬ﺑ ِﻌ ﹶ‬ ‫ﳎﻬﻮﻝ( ﻳﻌﲎ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪ‪ .‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻄﻠﻖ ﺯﻳﺮ ﻭ ﺭﻭ ﺷﺪﻥ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪] .‬ﻋﺎﺩﻳﺎﺕ‪ [٩:‬ﺁﻳﺎ ﳕﻰﺩﺍﻧﻴﺪ ﺁﻥ ﻭﻗﺖ ﺭﺍ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭ ﻗﱪﻫﺎﺳﺖ ﺁﺷﻜﺎﺭ ﺷﻮﺩ‪.‬‬ ‫ﺕ ﻧ‪‬ﻔﹾﺴﻰ‪ :‬ﺟﺎﺷﺖ ﻭ ﺍﻧﻘﻠﺒﺖ«‪.‬‬ ‫ﺨﺮ‪‬ﺟ‪‬ﺘ‪‬ﻪ ‪‬ﻭ ﹶﻛﺸ‪‬ﻔﹶﺘﻪ« ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻭﺭﺩﻩ‪» :‬ﺗ‪‬ﺒ ‪‬ﻌ ﹶﺜ ‪‬ﺮ ‪‬‬ ‫ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪» :‬ﻳﻘﺎﻝ ﺑﺬﻋ‪ِ ‬ﺜﺮ‪‬ﺕ ﺍﻟﺴﻴﺌﻰ‪ ...‬ﺍﺫﺍ ﺍﻳ‪‬ﺘ ‪‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﻓﻮﻕ ﻇﺎﻫﺮ ﺷﺪﻥ ﻭ ﺧﺎﺭﺝ ﺷﺪﻥ ﺁﻧﭽﻪ ﺩﺭ ﻗﱪﻫﺎﺳﺖ ﻭ ﺍﻛﻨﻮﻥ ﭼﻴﺰﻯ ﺟﺰ ﺧﺎﻙ ﺩﺭ ﻗﱪﻫﺎ ﻧﻴﺴﺖ ﻭ ﻫﺮ ﻗﺪﺭ ﺁ‪‬ﺎ ﺭﺍ ﺯﻳﺮﻭ ﺭﻭ ﻛﻨﻴﻢ ﭼﻴﺰﻯ ﺟﺰ ﺧﺎﻙ‬ ‫ﻇﺎﻫﺮ ﳔﻮﺍﻫﺪ ﺷﺪ ﻭﱃ ﺁﻧﮕﺎﻩ ﻛﻪ ﺳﻠﹼﻮﳍﺎﻯ ﺧﺸﻜﻴﺪﻩ ﺷﺮﻭﻉ ﺑﻪ ﻓﻌﺎﻟﻴ‪‬ﺖ ﻛﺮﺩﻩ ﻭ ﻣﺒﺪ‪‬ﻝ ﺑﻪ ﺍﺟﺴﺎﺩ ﺷﺪﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﻗﺒﻮﺭ ﭼﻴﺰﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺁﻳﻪ ﺍﻭﻝ‬ ‫ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺑﺎﺯ ﺷﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ]ﻳﺲ‪ [٥١:‬ﻭ ﺁﻳﻪ ]ﻗﻤﺮ‪ [٧:‬ﺑﺸﺮ ﺩﺭ ‪‬ﺎﻥ ﺧﺎﻧﻪ ﻗﺒﻮﺭ ﺯﻧﺪﻩ ﺷﺪﻩ ﻭ ﺍﺯ ﻧﻮ ﺑﺮ ﺧﻮﺍﻫﺪ ﺧﺎﺳﺖ ﻣﺎﻧﻨﺪ ﻛﺮﻡ ﺧﺎﻛﻰ ﻛﻪ ﺩﺭ ﺯﻳﺮ ﺧﺎﻙ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻳﺪ ‪.‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﳕﻰﺷﻮﺩ‬ ‫ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ »ﺑﻌﺜﺮ« ﺑﲑﻭﻥ ﺭﳜﱳ ﺧﺎﻛﻬﺎﺳﺖ‪.‬‬ ‫ﻗﱪ ﺑﻪ ﻣﻌﲎ ‪‬ﺎﻥ ﺧﺎﻧﻪ ﺍﺳﺖ ﻭ ﻣﻌﲎ ﺁﻳﻪ »ﺍﺫﺍ ﺑ‪‬ﻌ ِﺜ ‪‬ﺮ ﻣﺎ ﰱ ﺍﻟﹾﻘﹸﺒﻮﺭ« ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺁﻧﮕﺎﻩ ﺁﻧﭽﻪ ﺩﺭ ‪‬ﺎﻥ ﺧﺎﻧﻪﻫﺎﺳﺖ ﻇﺎﻫﺮ ﻭ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪ ،‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺑﺮﻕ ﺩﺭ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ ﻭ ﺷﲑ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﻥ ﮔﺎﻭ ﻭ ﻋﺴﻞ ﺩﺭ ﮔﻠﻬﺎ ‪‬ﺎﻥ ﺍﺳﺖ ﳘﭽﻨﲔ ﻣﺮﺩﮔﺎﻥ ﺩﺭ ‪‬ﺎﻥ ﺧﺎﻧﻪ ﻋﺎﱂ ‪‬ﺎﻥ ﺍﻧﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﺷﻜﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺍﺣﺘﻴﺎﺝ ﻧﺪﺍﺭﱘ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﻣﺮﺍﺩ ﺍﺯ ﻗﺒﻮﺭ‪ ،‬ﻗﺒﻮﺭ‬ ‫ﻣﻌﻤﻮﱃ ﺍﻧﺪ ﺑﻠﻜﻪ ﺍﮔﺮ ﳐﻔﻰ ﮔﺎﻩ ﻣﻄﻠﻖ ﺑﮕﲑﱘ ﻛﺎﰱ ﺍﺳﺖ‪ .‬ﺩﺭ ﺧﺎﲤﻪ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﻗﹼﺖ ﺷﻮﺩ ﺑﻪ ﺟﺎﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻌﺪ = )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ( ﭘﺲ‪ .‬ﻣﻘﺎﺑﻞ ﻗﺒﻞ‪ .‬ﺩﺭ ﻛﻠﻤﻪ ﻗﺒﻞ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻧﺸﺎﺀ ﺍﻟﻠﹼﻪ‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻌﺪ = )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﺩﻭﺭﻯ‪ .‬ﻫﻼﻛﺖ‪ .‬ﻟﻌﻦ‪ .‬ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﳘﺎﻥ ﺩﻭﺭﻯ ﺍﺳﺖ‪ ،‬ﻫﻼﻛﺖ ﻭ ﻟﻌﻦ ﺑﻪ ﺳﺒﺐ ﺩﻭﺭﻯ ﺍﺯ ﺣﻴﺎﺕ ﻭ ﺭﲪﺖ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﻓﻌﻞ ﺑ‪‬ﻌﺪ ﺍﮔﺮ ﺍﺯ ﺑﺎﺏ ﹶﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻡ ﺁﻳﺪ ﺑﻪ ﻣﻌﲎ ﺩﻭﺭﻯ ﻭ ﺍﮔﺮ ﺍﺯ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺁﻳﺪ ﺑﻪ ﻣﻌﲎ ﻫﻼﻛﺖ ﺍﺳﺖ ﻭ ﻣﺼﺪﺭ ﺁﻥ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭﻡ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌـﻮﺍﺭﺩ‪،‬‬ ‫ﺖ« ﺍﺯ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺍﺳﺖ‪ :‬ﺩﻭﺭﻯ ﺍﺯ ﺭﲪﺖ ﺧﺪﺍ ﺣﺘﻤﻰ ﺷﺪ‬ ‫ﺻﺤﺎﺡ‪،‬ﻗﺎﻣﻮﺱ( ﻣﺜﻞ ]ﺗﻮﺑﻪ‪ ،[٤٢:‬ﻛﻪ ﺍﺯ ﺑﺎﺏ ﹶﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻡ ﺍﺳﺖ‪ :‬ﻟﻜﻦ ﺭﺍﻩ ﺑﺮ ﺁ‪‬ﺎ ﺩﻭﺭ ﺷﺪ ﻭ ]ﻫﻮﺩ‪ ،[٩٥:‬ﻛﻪ ﻓﻌﻞ »‪‬ﺑ ِﻌ ‪‬‬ ‫ﺑﺮﺍﻯ ﻣﺪﻳﻦ ﭼﻨﺎﻧﻜﻪ ﻫﻼﻙ ﺷﺪ ﲦﻮﺩ‪ ،‬ﻛﻠﻤﻪ »ﺑ‪‬ﻌﺪﹰﺍ« ﺭﺍﺍﮔﺮ ﻫﻼﻛﺖ ﻣﻌﲎ ﻛﻨﻴﻢ‪ ،‬ﺗﺮﲨﻪ ﺑﻪ ﻻﺯﻡ ﻛﺮﺩﻩﺍﱘ ﺯﻳﺮﺍ »ﺑﻌﺪ« ﺑﻀﻢ ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺩﻭﺭﻯ ﻭ ﻟﻌﻦ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺼﺪﺭ ﻫﻼﻛﺖ‬ ‫»ﺑ‪‬ﻌ‪‬ﺪ« ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺗﻘﺪﻳﺮ ﺁﻥ ﺭﺍ »ﺑ‪‬ﻌِﺪﻭﺍ ﺑ‪‬ﻌﺪﺍ« ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑ‪‬ﻌﺪ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﺩﻭﺭﻯ ﳏﺴﻮﺱ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻭ ﻧﻴﺰ ﺩﺭ ﻣﻌﻨﻮﻯ ﻭ ﻣﻌﻘﻮﻝ ﻣﺎﻧﻨﺪ ]ﻧﺴﺎﺀ‪ ،[١٦٧:‬ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺳﺘﻌﻤﺎﻻﺕ ﻗﺮﺁﻥ ﻧﺰﺩﻳﻚ ﺑﻪ ﲤﺎﻡ ﺩﺭ ﺩﻭﺭﻯ ﻣﻌﻘﻮﻝ ﻭ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ [١١٦:‬ﺿﻼﻝ ﺑﻌﻴﺪ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻫﺪﺍﻳﺖ ﻳﺎﻓﱳ ﭼﻨﲔ ﺷﺨﺼﻰ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ‬ ‫ﻭ ﻣﺸﻜﻞ ﺍﺳﺖ‪.‬‬

‫ﻼ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺑﻌﺪ ﻣﻜﺎﱏ ﻣﺜﻞ ]ﻓﺮﻗﺎﻥ‪ [١٢:‬ﻭ ﻧﻈﲑ ﺁﻥ‪ .‬ﻭ ﺑ‪‬ﻌﺪ ﺯﻣﺎﱏ‬ ‫ﺩﺭ ﺧﺎﲤﻪ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺑ‪‬ﻌﺪ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻭ ﺑ‪‬ﻌﺪ ﻣﻌﻘﻮﻝ ﻫﺮ ﺳﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑ‪‬ﻌﺪ ﻣﻌﻘﻮﻝ ﻗﺒ ﹰ‬ ‫ﳓﻮ ]ﻣﻌﺎﺭﺝ‪ [٦:‬ﻭ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٠:‬‬ ‫_______________________________________________‬ ‫ﺑﻌﺮ = ﺑ‪‬ﻌﲑ‪:‬ﻣﻄﻠﻖ ﺷﺘﺮ ﺍﺳﺖ ﺍﻋﻢ‪ ‬ﺍﺯ ﻧﺮﻭ ﻣﺎﺩ‪‬ﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺟ‪‬ﻤ‪‬ﻞ ﺷﺘﺮ ﻧﺮ ﻭ ﻧﺎﻗﹼﻪ ﺷﺘﺮ ﻣﺎﺩﻩ ﺍﺳﺖ‪] .‬ﻳﻮﺳﻒ‪ [٧٢:‬ﻫﺮ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﺩ ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﺑﺎﺭ ﻳﻚ ﺷﺘﺮ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ‬ ‫ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﻳﻮﺳﻒ‪٧٢:‬ﻭ‪.٦٥‬‬ ‫_______________________________________________‬ ‫ﺑﻌﺾ = ﺟﺰﺀ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻛﻞﹼ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪ ،‬ﻟﺬﺍ ﺑﺎﻛﻞﹼ ﻣﻘﺎﺑﻞ ﻣﻴﺎﻓﺘﺪ ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﺑﻌﺾ ﺍﻟﺸﻴﺌﻰ ﻭ ﻛﹸﻠﹼﻪ )ﻣﻔﺮﺩﺍﺕ( ]ﺑﻘﺮﻩ‪.[٨٥:‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻌﻞ = ﺷﻮﻫﺮ‪] .‬ﻫﻮﺩ‪ ،[٧٢:‬ﻣﻦ ﭘﲑ ﺯﱎ ﻭ ﺍﻳﻦ ﺷﻮﻫﺮﻡ ﭘﲑ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٢٢٨:‬‬ ‫]ﺻﺎﻓﺎﺕ‪ ،[١٢٥:‬ﮔﻔﺘﻪﺍﻧﺪ ﺑﻌﻞ ﻧﺎﻡ ﺑﱴ ﺑﻮﺩ ﺩﺭ ﺑﻌﻠﺒﻚ‪ ،‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺍﻟﻴﺎﺱ«‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺑ‪‬ﻌﻞ ﻣﻌﲎ ﺍﺳﺘﻌﻼ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺯ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺁﻥ ﻛﻪ ﺷﻮﻫﺮ ﺍﺳﺖ ﻭ ﻳﻚ ﻧﻮﻉ ﺗﻔﹼﻖ ﺑﺮ ﺯﻥ ﺩﺍﺭﺩ ﻣﻠﺤﻮﻅ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺑﻪ ﺩﺭﺧﱴ ﻛﻪ ﺑﺰﺭﮒ ﺷﺪﻩ ﻭ ﺭﻃﻮﺑﺖ ﺯﻣﲔ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﺭﻳﺸﻪ ﻫﺎﻳﺶ ﺟﺬﺏ ﻣﻰﻛﻨﺪ ﲜﻬﺔ ﺍﺳﺘﻌﻼ ﺑ‪‬ﻌﻞ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺖ ﺍﻟﺴ‪‬ﻤﺎ ُﺀ ﻭ ﺍﻻ‪‬ﺎﺭ ﺍﺫﺍ‬ ‫ﻗﻬﺮﹰﺍ ﺑﺎﻳﺪ ﮔﻴﺎﻫﺎﻥ ﻛﻪ ﺭﻃﻮﺑﺖ ﺟﺬﺏ ﻣﻰﻛﻨﻨﺪ ﻧﻴﺰ ﭼﻨﲔ ﺑﺎﺷﻨﺪ ﺩﺭ ﻭﺳﺎﺋﻞ ﺝ ‪ ٦‬ﺹ ‪ ١٢٥‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺍﺳﺖ »ﰱ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻤﺎ ‪‬ﺳ ﹶﻘ ِ‬ ‫ﻛﺎﻧﺖ ﺳﻴﺤﹰﺎ ﺍﻭ ﺑﻌﻼ ﺍﻟﻌ‪‬ﺸﺮ«‪ :‬ﺩﺭ ﺯﻛﻮﺓ ﺩﺭ ﺁﻧﭽﻪ ﺁﲰﺎﻥ ﻭ ‪‬ﺮﻫﺎ ﺁﻥ ﺭﺍ ﺁﺑﻴﺎﺭﻯ ﻛﺮﺩﻩ ﻫﺮ ﮔﺎﻩ ﺑﻪ ﻭﺳﻴﻠﻪ ﺭﻳﺸﻪ ﺑﺎﺷﺪ ﺩﻩ ﻳﻚ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻋﺮﺏ ﺑﻪ ﻣﻌﺒﻮﺩ ﺧﻮﺩ ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﺑﻪ ﺧﺪﺍ ﺗﻘﺮﺏ ﻣﻰﺟﻮﻳﺪ‪ ،‬ﺑﻌﻞ ﻣﻰﮔﻮﻳﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﳑﻜﻦ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﻓﻮﻕ‪ :‬ﭼﻨﲔ ﺑﺎﺷﺪ‪ :‬ﺁﻳﺎ ﻣﻌﺒﻮﺩ ﻧﻜﺮﻩﺍﻯ ﻣﻰﺧﻮﺍﻧﻴﺪ ﻭ ﺍﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ ﺭﺍ ﺗﺮﻙ ﻣﻰﻛﻨﻴﺪ؟‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻔﺮﺩ ﺁﻥ ﺍﺷﺎﺭﻩ ﺑﻪ ﻭﺍﺣﺪ ﻧﺎ ﻣﻌﻠـﻮﻡ ﺍﺯ‬ ‫ﺧﺪﺍﻳﺎﻥ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻌﻮﺿﻪ = ﭘﺸﻪ ﺭﻳﺰ‪ .‬ﲨﻊ ﺁﻥ ﺑ‪‬ﻌﻮﺽ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ ،[٢٦:‬ﺧﺪﺍ ﺑﺎﻙ ﻧﺪﺍﺭﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺜﻠﻰ ﺯﻧﺪ )ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ( ﭘﺸﻪ ﻳﺎ ﺁﻧﻜﻪ ﻓﻮﻕ ﺁﻧﺴﺖ‪.‬‬ ‫ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﭘﺸﻪ ﺭﻳﺰ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻋﻠﺖ ﺍﻳﻨﻜﻪ ﻧﺎﻡ ﺍﻳﻦ ﺣﺸﺮﻩ ﺍﺯ »ﺑﻌﺾ« ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﻛﻮﭼﻜﻰ ﺟﺜﹼﻪ ﺍﻭﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻐ‪‬ﺖ = ﻧﺎﮔﻬﺎﻥ‪) .‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﻣﻔﺮﺩﺍﺕ( ]ﺍﻋﺮﺍﻑ‪ ،[٩٥:‬ﭘﺲ ﺁ‪‬ﺎ ﺭﺍ ﻧﺎﮔﻬﺎﻥ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﳕﻰﺩﺍﻧﺴﺘﻨﺪ ﮔﺮﻓﺘﻴﻢ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ‪ ١٣‬ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ‬ ‫ﻧﺎﮔﻬﺎﱏ ﺑﻮﺩﻥ ﻗﻴﺎﻣﺖ ﻭ ﻋﺬﺍﺏ ﺩﻧﻴﻮﻯ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻐﺾ = ﻛﻴﻨﻪ‪ .‬ﺩﴰﲎ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻐﺾ ﺿﺪ‪ ‬ﳏﺐ‪ ،‬ﺑﻐﻀﺎﺀ ﻭ ﺑ‪‬ﻐﻀﻪ ﺷﺪ‪‬ﺕ ﺩﴰﲎ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﺗﻨﻔﹼﺮ ﻧﻔﺲ ﺍﺯ ﺷﻴﺌﻰ ﺍﺳﺖ ﺑﺮ ﺧﻼﻑ ﳏﺐ‪ ‬ﻛﻪ ﻣﻴﻞ ﻧﻔﺲ‬ ‫ﺑﺸﻴﺌﻰ ﻣﻰﺑﺎﺷﺪ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٨:‬ﺩﴰﲎ ﺍﺯ ﮔﻔﺘﺎﺭﺷﺎﻥ ﻫﻮﻳﺪﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺳﻴﻨﻪ ﺷﺎﻥ ﭘﻨﻬﺎﻥ ﻣﻰﻛﻨﺪ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﭘﻨﺞ ﺑﺎﺭ ﻭ ﳘﻪ ﺑﻪ ﺻﻴﻐﻪ ﺑﻐﻀﺎﺀ ﺩﺭ ﻗﺮﺁﻥ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻧﻴﺰ ﺑﻐﻀﺔ‪ .‬ﺑﻐﻀﺎﺀ ﺭﺍ ﺷﺪ‪‬ﺕ ﺑﻐﺾ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻐﻞ = ﺍﺳﺘﺮ‪ .‬ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﻐﺎﻝ ﺁﻣﺪﻩ ]ﳓﻞ‪ [٨:‬ﺑﻐﻞ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﺍﻫﻠﻰ ﭘﺪﺭﺵ ﺍﻻﻍ ﻭ ﻣﺎﺩﺭﺵ ﺍﺳﺐ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ(‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻐﻰ = ﻃﻠﺐ ﺗﻮﺃﻡ ﺑﺎ ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ‪ .‬ﺍﻳﻦ ﻣﻌﲎ ﺑﺎ ﻣﻄﻠﻖ ﲡﺎﻭﺯ ﻗﺎﺑﻞ ﲨﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﲡﺎﻭﺯ ﺍﺯ ﻃﻠﺐ ﺟﺪﺍ ﻧﻴﺴﺖ‪ ،‬ﻫﺮ ﺟﺎ ﻛﻪ ﲡﺎﻭﺯ ﻫﺴﺖ ﻃﻠﺐ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬ ‫ﲡﺎﻭﺯ ﭼﻨﺎﻥ ﻛﻪ ﺭﺍﻏﺐ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﺩﻭ ﺟﻮﺭ ﺍﺳﺖ ﻳﻜﻰ ﲡﺎﻭﺯ ﳑﺪﻭﺡ ﻣﺜﻞ ﲡﺎﻭﺯ ﺍﺯ ﻋﺪﺍﻟﺖ ﺑﻪ ﺍﺣﺴﺎﻥ ﻭ ﺍﺯ ﻋﻤﻞ ﻭﺍﺟﺐ ﺑﻪ ﻣﻨﺪﻭﺏ‪ ،‬ﻳﻌﲎ ﻋﻤﻞ ﺑﻪ ﻫﺮ ﺩﻭ‪ ،‬ﻭ ﺩﻳﮕﺮﻯ ﲡﺎﻭﺯ‬ ‫ﻣﺬﻣﻮﻡ‪ ،‬ﻣﺜﻞ ﲡﺎﻭﺯ ﺍﺯ ﺣﻖ ﺑﻪ ﺑﺎﻃﻞ‪.‬‬ ‫ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٧‬ﺍﺯ ﺳﻮﺭﻩ ﺷﻮﺭﻯ ﮔﻮﻳﺪ‪» :‬ﺍﹶﺻ ﹸﻞ ﺍﻟﺒﻐﻰ ﻃﻠﺐ ﲡﺎﻭﺯ ﺍﻻﻗﺘﺼﺎﺩ ﻓﻴﻤﺎ ﻳﺘ‪‬ﺤﺮﻯ ﻛﻤﻴ‪‬ﺘﻪ ﺍﻭ ﻛﻴﻔﻴ‪‬ﺘﻪ« ﺭﺍﻏﺐ ﮔﻔﺘﻪ »ﺍﻟﺒﻐﻰ ﻃﻠﺐ ﲡﺎﻭﺯ ﺍﻻﻗﺘﺼﺎﺩ ﻓﻴﻤﺎ ﻳﺘﺤ‪‬ﺮﻯ«‬ ‫ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻭﺭﺩﻩ‪» :‬ﺍﺻﻞ ﺍﻟﺒﻐﻰ ﳎﺎﺭﺯﺓ ﺍﳊﺪ‪.«‬‬ ‫ﺍﻳﻦ ﻣﻌﲎ )ﻃﻠﺐ ﺗﻮﺃﻡ ﺑﺎ ﲡﺎﻭﺯ( ﻛﻪ ﺍﺯ ﺭﺍﻏﺐ ﻭ ﺍﺑﻦ ﺍﺛﲑ ﻭ ﺑﻴﻀﺎﻭﻯ ﻧﻘﻞ ﺷﺪ ﺩﺭ ﲤﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻳﻦ ﻛﻠﻤﻪ ﺻﺎﺩﻕ ﺍﺳﺖ‪.‬‬ ‫ﻛﺴﺎﱏ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻄﻠﻖ ﻃﻠﺐ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻧﺎﭼﺎﺭﺍﻧﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺭﺍ ﺩﺭ ﺗﻌﺪﻯ ﻭ ﻇﻠﻢ ﻭ ﺯﻧﺎ ﺍﺯ ﺑﺎﺏ ﺍﺷﺘﺮﺍﻙ ﻟﻔﻈﻰ ﺑﮕﲑﻧﺪ‪.‬‬ ‫]ﻗﺼﺺ‪ [٧٦:‬ﻗﺎﺭﻭﻥ ﺍﺯ ﻗﻮﻡ ﻣﻮﺳﻰ ﺑﻮﺩ ﻭ ﺑﺮ ﺁ‪‬ﺎ ﺑﺮﺗﺮﻯ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭ ﺁﻳﻪ‪ ،‬ﻇﻠﻢ‪ ،‬ﺗﻜﺒ‪‬ﺮ ﻭ ﻃﻠﺐ ﻓﻀﻞ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﻭﱃ ﺫﻳﻞ ﻗﻀﻴ‪‬ﻪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺗﻜﺒ‪‬ﺮ ﻭ‬ ‫ﺑﺮﺗﺮﻯ ﺍﺳﺖ ﺩﺭ ﺍﺛﺮ ﻗﺪﺭﺕ ﻣﺎﱃ‪ .‬ﻭ ﺷﺨﺺ ﻣﺘﻜﺒ‪‬ﺮ‪ ،‬ﻃﺎﻟﺐ ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ‪ ‬ﺧﻮﺩ ﺍﺳﺖ‪.‬‬ ‫]ﻗﺼﺺ‪ [٧٧:‬ﺩﺭ ﺯﻣﲔ ﻓﺴﺎﺩ ﳎﻮﻯ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﺗ ‪‬ﺒ ِﻎ« ﻗﻬﺮﹰﺍ ﻃﻠﺐ ﺷﺪﻳﺪ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺭﺍﻏﺐ ﺩﺭ »ﺑ‪‬ﻐﻰ ‪‬ﻭ ﺍِﺑﺘﻐﻰ« ﺑﻪ ﺍﻓﺎﺩﻩ ﻛﺜﺮﺕ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ]ﺗﻮﺑـﻪ‪ [٤٨:‬ﺩﺭ‬ ‫ﮔﺬﺷﺘﻪ ﺑﺴﻴﺎﺭ ﻃﻠﺐ ﻓﺘﻨﻪ ﻛﺮﺩﻩﺍﻧﺪ ]ﺑﻘﺮﻩ‪ [١٩٨:‬ﺑﺮ ﴰﺎ ﮔﻨﺎﻩ ﻧﻴﺴﺖ ﻛﻪ ﻓﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺭﺍ ﺑﻴﺸﺘﺮ ﻃﻠﺐ ﻛﻨﻴﺪ‪.‬‬ ‫ﺍِﻧﺒﻐﺎﺀ ﺑﺮﺍﻯ ﻗﺒﻮﻝ »ﺑﻐﻰ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻧﺒﻐﺎﺀ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ ﻭ ﺳﻬﻞ ﺍﺳﺖ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻛﻪ ﻗﺒﻮﻝ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ]ﻣﺮﱘ‪ [٩٢:‬ﺷﺎﻳﺴﺘﻪ ﻧﻴﺴﺖ ﻛﻪ ﺧـﺪﺍ‬ ‫ﻓﺮﺯﻧﺪﻯ ﺑﮕﲑﺩ ]ﻳﺲ‪ [٤٠:‬ﺑﺮﺍﻯ ﺁﻓﺘﺎﺏ ﻣﻴﺴ‪‬ﺮ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎﻩ ﺭﺍ ﺑﮕﲑﺩ ﻳﻌﲎ ﻗﺒﻮﻝ ﺍﻳﻦ ﻓﻌﻞ ﺑﺮﺍﻯ ﺍﻭ ﻧﻴﺴﺖ‪.‬‬

‫]ﻧﻮﺭ‪ [٣٣:‬ﻛﻨﻴﺰﺍﻥ ﺟﻮﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻧﺎ ﻭﺍﺩﺍﺭ ﻧﻜﻨﻴﺪ ﺍﮔﺮ ﻃﺎﻟﺐ ﻋﻔﹼﺖ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺑﻪ ﺯﻧﺎ ﺍﺯ ﺁﻥ ﺟﻬﺖ »ﺑﻐﺎﺀ« ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﻳﻚ ﻧﻮﻉ ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ‪ ‬ﺍﺳﺖ ﺯﻳﺮﺍ ﺣﺪ‪ ‬ﺯﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻧﺎ ﻧﻜﻨﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ]ﻣﺮﱘ‪] .[٢٠:‬ﺑﻘﺮﻩ‪ [٢٦٥:‬ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ‬ ‫ﺑﻴﺸﺘﺮ ﻃﻠﺒﻴﺪﻥ ﻣﺮﺿﺎﺕ ﺧﺪﺍ‪ ،‬ﺍﻧﻔﺎﻕ ﻣﻲﮐﻨﻨﺪ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩:‬ﮐﻠﻤﻪﻱ »ﺑ‪‬ﻐﻴ ﹰﺎ« ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺣﺴﺪ ﻭ ﻇﻠﻢ ﻭ ﺩﴰﲏ ﻣﻌﲏ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﳘﻪ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﲡﺎﻭﺯﺍﻧﺪ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [١٧٣:‬ﻫﺮ ﮐﻪ ﻣﻀﻄﺮ‪ ‬ﺷﻮﺩ ﰊﺁﻧﮑﻪ ﻃﺎﻟﺐ ﻭ ﻣﺘﻌﺪ‪‬ﻱ ﺑﺎﺷﺪ ﮔﻨﺎﻫﻲ ﺑﺮ ﺍﻭ ﻧﻴﺴﺖ‪ .‬ﻳﮑﺪﻓﻌﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺷﺨﺺ ﻣﻀﻄﺮ‪ ،‬ﻃﺎﻟﺐ ﺧﻮﺭﺩﻥ ﻣﻴﺘﻪ ﺍﺳﺖ ﻭ ﺍﺿﻄﺮﺍﺭ ﺭﺍ ﺩﺳﺘﺎﻭﻳﺰ‬ ‫ﮐﺮﺩﻩ ﻭ ﺩﺭ ﺧﻮﺭﺩﻥ ﻧﻴﺰ ﺍﻓﺮﺍﻁ ﻣﻴﮑﻨﺪ ﺑﺮﺍﻱ ﭼﻨﲔ ﮐﺴﻲ ﺧﻮﺭﺩﻥ ﻣﻴﺘﻪ ﺣﻼﻝ ﻧﻴﺴﺖ ﻭ ﻳﮑﺪﻓﻌﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﺎﻳﻞ ﻭ ﻃﺎﻟﺐ ﻧﺒﺎﺷﺪ ﻭ ﺩﺭ ﺧﻮﺭﺩﻥ ﻧﻴﺰ ﺑﺴ‪‬ﺪ ﺭﻣﻖ ﺍﮐﺘﻔﺎ ﮐﻨﺪ ﭼﻨﲔ‬ ‫ﮐﺴﻲ ﺩﺭ ﺧﻮﺭﺩﻥ ﮔﻨﺎﻫﮑﺎﺭ ﻧﻴﺴﺖ‪ ،‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﻮﺭﺕ ﺩﻭ‪‬ﻡ ﺭﺍ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ‪.‬‬ ‫]ﺷﻮﺭﻯ‪ [٤٢:‬ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺑﻨﺎ ﺣﻖ ﻇﻠﻢ ﻭ ﺗﻌﺪﻯ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻗﻴﺪ »ﺑﻐﲑ ﺍﳊﻖ« ﻇﺎﻫﺮﹰﺍ ﺑﺮﺍﻯ ﺍﻓﺎﺩﻩ ﻇﻠﻢ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ »ﻳﺒﻐﻮﻥ« ﺑﻪ ﺗﻨﻬﺎﱙ ﺍﻓﺎﺩﻩ ﻇﻠﻢ ﳕﻰﻛﻨﺪ‪.‬‬ ‫ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺁﻳﻪ ‪ ٢٣‬ﺍﺯ ﺳﻮﺭﻩ ﻳﻮﻧﺲ ﺍﺳﺖ‪ .‬ﻣﺜﻼ ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٨٣:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻓﺎﺩﻩ ﻇﻠﻢ ﳕﻰﻛﻨﺪ ﻭ ﺑﺮﺍﻯ ﻃﻠﺐ ﺷﺪﻳﺪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻘﺎﺀ = ﻣﺎﻧﺪﻥ‪] .‬ﺭﲪﻦ‪ [٢٧:‬ﻣﻰﻣﺎﻧﺪ ﻭﺟﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﻛﻪ ﺻﺎﺣﺐ ﻋﻈﻤﺖ ﻭ ﺍﻛﺮﺍﻡ ﺍﺳﺖ‪] .‬ﳓﻞ‪ [٩٦:‬ﺁﻧﭽﻪ ﻧﺰﺩ ﺧﺪﺍﺳﺖ ﺑﺎﻗﻰ ﺍﺳﺖ‪.‬‬ ‫»ﺑﻘﻴ‪‬ﻪ« ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ‪] .‬ﻫﻮﺩ‪ ،[٨٦:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﺷﻌﻴﺐ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ‪‬ﻰ ﺍﺯ ﺗﻨﻘﻴﺺ ﻣﺎﻝ ﻣﺮﺩﻡ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻘﻴ‪‬ﻪ ﺧﺪﺍ ﻳﻌﲎ ﺑﻘﻴ‪‬ﻪ ﻛﺴﺐ ﺣﻼﻝ ﻛﻪ ﻧﻔﻊ ﺁﻥ ﺑﺎﺷﺪ ﺑﺮﺍﻯ ﴰﺎ‬ ‫‪‬ﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﺍﺯ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺻﺪﻭﻕ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﺯﻣﺎﻥ »ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﻋﻠﻰ ﺁﺑﺎﺋﻪ« ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺍﻭ‪‬ﻟﲔ ﻛﻼﻣﺶ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻭ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﻣ‪‬ﻨ ‪‬ﻢ ﺑ‪‬ﻘﻴ‪ ‬ﹶﺔ ﺍﻟﻠﹼﻪ ﻭ‬ ‫ﻚ ﻳﺎ ﺑ‪‬ﻘﻴ‪ ‬ﹶﺔ ﺍﻟﻠﹼﻪ ﰱ ﹶﺍﺭ‪‬ﺿِﻪ‪ .‬ﺭﻭﺍﻳﺖ ﺍﺯ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ‪.‬‬ ‫ﺣﺠﺖ ﻭ ﺧﻠﻴﻔﻪ ﺧﺪﺍ ﺑﺮ ﴰﺎ ﻫﺮ ﻛﻪ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺳﻼﻡ ﺑﺪﻫﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﹶﻟﺴ‪‬ﻼﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬ ‫]ﺣﺎﻗﺔ‪ [٨:‬ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﺎﻗﻴﺔ ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﻋﺎﻓﻴ‪‬ﺖ‪ ،‬ﻭﱃ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻣﻌﲎ ﲨﺎﻋﺔ ﺑﺎﻗﻴﺔ ﻳﺎ ﻧﻔﺲ ﺑﺎﻗﻴﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺁﺧﺮ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﳘﻪ ﺑﺮ ﺍﻳﻦ ﻭﺯﻥﺍﻧﺪ‪ ،‬ﻣﻘﻞ ﻗﺎﺭﻋﻪ‪ ،‬ﻃﺎﻏﻴﻪ‪ ،‬ﻋﺎﺗﻴﻪ‪ ،‬ﺧﺎﻭﻳﻪ‪ ،‬ﺧﺎﻃﺌﻪ‪ ،‬ﻭ ﺭﺍﺑﻴﻪ‪ .‬ﺘﺮ ﺍﺳﺖ ﺑﺎﻗﻴﻪ ﺭﺍ ﺍﺳﻢ ﻓﺎﻋﻞ ﮔﺮﻓﺘﻪ ﻭ ﻣﻮﺻﻮﻑ ﺁﻥ ﺭﺍ ﭼﻨﺎﻥ ﻛﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‬ ‫ﻧﻔﺲ ﺑﮕﲑﱘ ﺗﺎ ﻣﺜﻞ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺍﺳﻢ ﻓﺎﻋﻞ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﭘﺲ ﺁﻳﺎ ﺍﹶﺣ‪‬ﺪﻯ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻣﻰﺑﻴﲎ؟ ]ﻛﻬﻒ‪ ،[٤٦:‬ﺍﻳﻦ ﺗﺮﻛﻴﺐ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ‬ ‫ﻣﻌﲎ ﭼﻴﺰﻫﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎﻗﻰﺍﻧﺪ ﻭﱃ ﺻﺎﱀ‪.‬‬ ‫ﳑﻜﻦ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﻣﺮﺍﺩ ﺁﺛﺎﺭ ﻧﻴﻚ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺑﺎﻗﻰﺍﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﺛﺎﺭ ﺑﺪ‪ .‬ﻭﱃ ﺑﻨﺺ‪ ‬ﻗﺮﺁﻥ ﲤﺎﻡ ﺍﻋﻤﺎﻝ ﺍﻋﻢ‪ ‬ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ ﺩﺭ ﺟﻬﺎﻥ ﻭ ﻋﻨﺪﺍﻟﻠﹼﻪ ﳏﻔﻮﻇﺎﻧﺪ‪ .‬ﺍﻋﻤﺎﻝ ﻧﻴﻚ‬ ‫ﺑﺎﻗﻴﺎﺕ ﺻﺎﳊﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﺑﺪ ﺑﺎﻗﻴﺎﺕ ﻃﺎﳊﺎﺕﺍﻧﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺑﺎﻗﻴ‪‬ﺎﺕ ﺻﺎﳊﺎﺕ ﲤﺎﻡ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﺳﺖ ﻛﻪ ﻗﺮﺑﺔ ﺍﱃ ﺍﻟﻠﹼﻪ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻘﹶﺮ = ﮔﺎﻭ‪ .‬ﺍﺳﻢ ﺟﻨﺲ ﺍﺳﺖ‪ ،‬ﺑﻘﺮﻩ ﺑﻪ ﮔﺎﻭ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﻫﺮ ﺩﻭ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﺗﺎﺀ ﺁﻥ ﺑﺮﺍﻯ ﻭﺣﺪﺕ ﺍﺳﺖ ﻧﻪ ﺗﺄﻧﻴﺚ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ( ﻭﱃ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺭﺍﻏﺐ ﻭ‬ ‫ﺗﻔﺴﲑ ﻣﺮﺍﻏﻰ ﺗﺎﺀ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺗﺄﻧﻴﺚ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑ‪ ‬ﹶﻘﺮ‪‬ﻩ ﺑﻪ ﻣﻌﲎ ﮔﺎﻭ ﻣﺎﺩﻩ ﻭ ﺛﻮﺭ ﮔﺎﻭ ﻧﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﳎﻤﻊ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ‪ :‬ﺩﺭ ﺟﻨﺲ ﮔﺎﻭ ﺍﺳﻢ ﻣﺬﻛﺮ ﻏﲑ ﺍﺯ ﻣﺆﻧﺚ ﺍﺳﺖ ﭼﻨﺎﻥ‬ ‫ﻛﻪ ﺩﺭ ﲨﻞ ﻭ ﻧﺎﻗﻪ ﻭ ﺭﺟﻞ ﻭ ﻣﺮﺃﺓ ﻭ ﺟﺪﻯ ﻭ ﻋﻨﺎﻕ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻧﻌﺎﻡ‪ [١٤٦:‬ﺍﺯ ﻣﻄﻠﻖ ﮔﺎﻭ ﻭ ﮔﻮﺳﻔﻨﺪ ﺑﺮ ﺁ‪‬ﺎ ﭘﻴﻪ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﱘ ]ﺑﻘﺮﻩ‪ [٦٧:‬ﻣﺮﺍﺩ ﻳﻚ ﮔﺎﻭ ﺍﺳﺖ ﻧﻪ ﮔﺎﻭ ﻣﺎﺩﻩ ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ‪ .‬ﻭ ﺑﻨﺎ ﺑﺮ ﻗﻮﻝ ﳎﻤﻊ ﻭ ﻏﲑﻩ ﮔﺎﻭ‬ ‫ﻣﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﲨﻊ ﺑﻘﺮﻩ ﺑﻘﺮﺍﺕ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ [٤٣:‬ﻣﻦ ﻫﻔﺖ ﮔﺎﻭ ﻓﺮﺑﻪ ﻣﻰﺑﻴﻨﻴﻢ‪ .‬ﺍﻳﻦ ﻣﺆﻳﺪ ﻗﻮﻝ ﳎﻤﻊ ﺍﺳﺖ‪.‬‬ ‫ﺑ‪ ‬ﹶﻘﺮ‪‬ﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪:‬‬ ‫ﺩﺍﺳﺘﺎﻥ ﺑﻘﺮﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻘﻞ ﺷﺪﻩ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﻭ ﲢﻘﻴﻖ ﺍﺳﺖ‪ .‬ﻣﺎ ﻋﲔ ﺁﻧﺮﺍ ﻧﻘﻞ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﮔﻔﺘﮕﻮ ﻣﻰﻛﻨﻴﻢ‪.‬‬ ‫]ﺑﻘﺮﻩ‪.[٧٣-٦٧:‬‬ ‫ﻳﻌﲎ‪ :‬ﺁﻧﮕﺎﻩﻛﻪ ﻣﻮﺳﻰ ﺑﻪ ﻗﻮﻡ ﺧﻮﺩ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﴰﺎ ﺍﻣﺮ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﺎﻭﻯ ﺭﺍ ﺫﺑﺢ ﻛﻨﻴﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺭﺍ ﻣﺴﺨﺮﻩ ﮔﺮﻓﺘﻪﺍﻯ؟ ﮔﻔﺖ‪ :‬ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﻛﻪ ﺍﺯ ﻧﺎﺩﺍﻧﺎﻥ‬ ‫ﺑﺎﺷﻢ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﻳﺶ ﺭﺍ ﲞﻮﺍﻥ ﺗﺎ ﺑﻪ ﻣﺎ ﺭﻭﺷﻦ ﻛﻨﺪ ﮔﺎﻭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﮔﺎﻭﻯ ﺍﺳﺖ ﻧﻪ ﭘﲑ ﻭ ﻧﻪ ﺧﺮﺩﺳﺎﻝ ﺳﻨ‪‬ﺶ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺍﺳﺖ ﭘﺲ‬ ‫ﺁﻧﭽﻪ ﺍﻣﺮ ﻣﻰﺷﻮﺩ ﺑﻪ ﺟﺎﻯ ﺁﻭﺭﻳﺪ‪.‬‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﻳﺶ ﺭﺍ ﲞﻮﺍﻥ ﺗﺎ ﺭﻭﺷﻦ ﻛﻨﺪ ﺭﻧﮓ ﺁﻥ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﮔﺎﻭﻯ ﺍﺳﺖ ﺯﺭﺩ ﭘﺮ ﺭﻧﮓ ﻛﻪ ﺑﻴﻨﻨﺪﮔﺎﻥ ﺭﺍ ﻣﺴﺮﻭﺭ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﲞﻮﺍﻥ ﺗﺎ ﺭﻭﺷﻦ ﻛﻨﺪ ﺍﻳﻦ ﮔﺎﻭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﺍﻳﻦ ﮔﺎﻭ ﺑﺮ ﻣﺎ ﻣﻴﺎﻥ ﮔﺎﻭﺍﻥ ﻣﺸﺘﺒﻪ ﮔﺸﺘﻪ ﺍﺳﺖ ﻭ ﻣﺎ ﺍﻧﺸﺎﺀﺍﷲ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪ ﮔﺎﻧﻴﻢ ﻭ ﺗﺮﺩﻳﺪ ﻣﺎﻥ ﺑﺮ ﻃﺮﻑ‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﮔﺎﻭﻳﺴﺖ ﻧﻪ ﺣﺮﺍﻡ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺭﺍ ﺷﺨﻢ ﺯﻧﺪ ﻭ ﻧﻴﺰ ﻛﺸﺖ ﺭﺍ ﺁﺏ ﳕﻰﺩﻫﺪ ﺳﺎﱂ ﺍﺳﺖ ﻭ ﺧﻂﹼ ﻭ ﺧﺎﱃ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﮔﻔﺘﻨﺪ ﺍﻛﻨﻮﻥ ﺣﻖ ﺭﺍ ﺁﺷﻜﺎﺭ‬ ‫ﻛﺮﺩﻯ ﭘﺲ ﮔﺎﻭ ﺭﺍ ﺫﺑﺢ ﻛﺮﺩﻧﺪ ﻭ ﻧﺰﺩﻳﻚ ﻧﺒﻮﺩﻧﺪ ﻛﻪ ﺫﺑﺢ ﻛﻨﻨﺪ‪ .‬ﻭ ﭼﻮﻥ ﻧﻔﺴﻰ ﺭﺍ ﮔﺸﺘﻴﺪ ﻭ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻳﺪ ﺧﺪﺍﻭﻧﺪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﺁﻧﭽﻪ ﻛﻪ ﭘﻨﻬﺎﻥ ﻣﻰﺩﺍﺭﻳﺪ‪ .‬ﮔﻔﺘﻴﻢ‬ ‫ﺑﺰﻧﻴﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﺑﻌﺾ ﮔﺎﻭ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﭼﻨﲔ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻛﻪ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺑﺎ ﺁﻥ ﳘﻪ ﺗﻔﺼﻴﻞ ﻭ ﺣﻘﺎﺋﻖ ﻛﻪ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ ﺑﻪ ﺍﻳﻦ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﮔﻔﺘﮕﻮ ﺍﺳﺖ ‪.‬‬ ‫‪ -١‬ﺟﺴﺎﺭﺕ ﻭ ﰉ ﺍﺩﰉ ﻳﻬﻮﺩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﺪﺍ ﻭ ﭘﻴﻐﻤﱪ ﺧﻮﺩﺷﺎﻥ! ﻛﻪ ﮔﻔﺘﻨﺪ ﺁﻳﺎ ﻣﺎ ﺭﺍ ﻣﺴﺨﺮﻩ ﮔﺮﻓﺘﻪﺍﻯ؟ ﻣﺎ ﺍﺯ ﺟﺮﻳﺎﻥ ﻗﺘﻞ ﻭ ﻛﺸﻒ ﻗﺎﺗﻞ ﻣﻰﭘﺮﺳﻴﻢ ﺗﻮ ﺩﺭ ﻣﻘﺎﺑﻞ‪ ،‬ﺍﻣﺮ ﺑﺬﺑﺢ ﮔﺎﻭ‬ ‫ﻣﻰﻛﲎ! ﻣﻮﺳﻰ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﻛﺎﺭ ﺟﺎﻫﻼﻥ ﺍﺳﺖ ﻭ ﭘﻨﺎﻩ ﺑﺮ ﺧﺪﺍ ﻛﻪ ﺍﺯ ﺟﺎﻫﻼﻥ ﺑﺎﺷﻢ‪.‬‬ ‫ﻉ ﻟﻨﺎ ﺭﺑ‪‬ﻨﺎ« ﺯﻳﺮﺍ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻓﻘﻂ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻮﺳﻰ‬ ‫ﻉ ﻟﻨﺎ ﺭﺑ‪‬ﻚ« ﺑﺮﺍﻯ ﻣﺎ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﲞﻮﺍﻥ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺑﮕﻮﻳﻨﺪ »ﹸﺍ ‪‬ﺩ ‪‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺳﻪ ﺩﻓﻌﻪ ﺑﺎ ﻛﻤﺎﻝ ﰉ ﺍﺩﰉ ﮔﻔﺘﻨﺪ »ﹸﺍ ‪‬ﺩ ‪‬‬ ‫ﺖ ﻫﺬﺍ ﺑﺎﻃِﻼ ‪ -‬ﺭﺑ‪‬ﻨﺎ ﺍﻧ‪‬ﻨﺎ ﺳ‪‬ﻤِﻌ‪‬ﻨﺎ ﻣ‪‬ﻨﺎﺩﻳ ﹰﺎ ﻳ‪‬ﻨﺎﺩﻯ ﻟﹶ ﻠﹾﺎﳝﺎﻥ« ﻭ ﻧﻈﺎﺋﺮ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﻧﺒﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺮ ﺧﻼﻑ‪ .‬ﺳﺨﻦ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻫﻨﮕﺎﻡ ﺩﻋﺎ ﻣﻰﮔﻮﻳﻨﺪ‪» :‬ﺭ‪‬ﺑ‪‬ﻨﺎ ﻣﺎ ‪‬ﺧ ﹶﻠ ﹾﻘ ‪‬‬

‫‪ -٢‬ﺑﺎ ﺗﻜﺜﲑ ﺳﺌﻮﺍﻝ ﻣﻄﻠﺐ ﺭﺍ ﺑﺮﺧﻮﺭﺩ ﺩﺷﻮﺍﺭ ﻛﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﻳﻚ ﮔﺎﻭ ﻫﺮ ﻃﻮﺭ ﻛﻪ ﺑﻮﺩ ﺳﺮ ﻣﻰﺑﺮﻳﺪﻧﺪ ﻛﺎﰱ ﺑﻮﺩ‪ .‬ﻋﻴ‪‬ﺎﺷﻰ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﺍﺯ ﺣﻀﺮﺕ ﺭﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ‬ ‫ﻣﻰﻛﻨﺪ‪ :‬ﺍﮔﺮ ﺑﻘﺮﻩﺍﻯ ﺫﺑﺢ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﰱ ﺑﻮﺩ ﻭﱃ ﺳﺨﺖ ﮔﺮﻓﺘﻨﺪ ﺧﺪﺍ ﻫﻢ ﺑﺮ ﺁﻧﺎﻥ ﺳﺨﺖ ﮔﺮﻓﺖ‪.‬‬ ‫]ﻣﺎﺋﺪﻩ‪ ،[١٠٣-١٠١:‬ﺍﺯ ﺳﺨﺖ ﮔﺮﻓﱳ ﺩﺭ ﺳﺌﻮﺍﻝ ‪‬ﻰ ﻣﻰﻛﻨﺪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﻘﺪﻳﺮ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ ﺍﺯ ﭼﻴﺰﻫﺎﺋﻰ ﻛﻪ ﺧﺪﺍ ﺫﻛﺮ ﺁ‪‬ﺎ ﺭﺍ ﺗﺮﻙ ﻛﺮﺩﻩ ﺳﺌﻮﺍﻝ ﻧﻜﻨﻴﺪ ﭼﻮﻥ ﺑﻪ‬ ‫ﺁ‪‬ﺎ ﳏﺘﺎﺝ ﻧﻴﺴﺘﻴﺪ ﻭ ﺍﮔﺮ ﻇﺎﻫﺮ ﺷﻮﻧﺪ ﻏﻤﮕﻴﻨﺘﺎﻥ ﻣﻰﻛﻨﻨﺪ ﻭ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻓﺮﻣﻮﺩ »ﻓﺎﺗﺮ ﻛﻮﱏ ﻛﻤﺎﺗﺮ‬ ‫ﻛﺘﻜﻮ ﻓﹶﺄﻧ‪‬ﻤﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺑﻜﺜﺮﺓ ﺳﺌﻮﺍﳍﻢ‪.«...‬‬ ‫‪ -٣‬ﻋﻠﺖ ﺍﻳﻦ ﳘﻪ ﺳﺌﻮﺍﻝ ﭼﻪ ﺑﻮﺩ؟ ﺁﻳﺎ ﺍﺯ ﺍﻳﻨﻜﻪ ﻛﺸﱳ ﮔﺎﻭ ﺳﺒﺐ ﺯﻧﺪﻩ ﺷﺪﻥ ﻣﻘﺘﻮﻝ ﮔﺮﺩﺩ ﺗﻌﺠﺐ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﭘﻴﺶ ﺧﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻻﺑﺪ‪ ‬ﺁﻥ ﮔﺎﻭ ﲞﺼﻮﺻﻰ ﺍﺳـﺖ ﻟـﺬﺍ‬ ‫ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﺳﺖ ﻟﺬﺍ ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﺁﻥ ﺭﺍ ﻣﻰﭘﺮﺳﻴﺪﻧﺪ؟ ﻳﺎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺍﺛﺮ ﺧﻠﻄﻪ ﺑﺎ ﻣﺼﺮﻳﺎﻥ ﻛﻪ ﮔﺎﻭ ﺩﺭ ﻧﺰﺩ ﺁ‪‬ﺎ ﻣﻘﺪ‪‬ﺱ ﻭ ﻣﻌﺒﻮﺩ ﺑﻮﺩ‪ ،‬ﮔﺎﻭ ﺭﺍ ﻣﻘﺪ‪‬ﺱ ﻣﻰﴰﺮﺩﻧﺪ ﻭ ﺣﺎﺿﺮ ﺑﻪ‬ ‫ﺫﺑﺢ ﺁﻥ ﻧﺒﻮﺩﻧﺪ ﻟﺬﺍ ﭘﺸﺖ ﺳﺮ ﻫﻢ ﺳﺌﻮﺍﻝ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺳﺌﻮﺍﻻﺕ ﺍﺯ ﻋﺪﻡ ﺭﺿﺎﻳﺖ ﻗﻠﱮ ﻧﺎﺷﻰ ﺑﻮﺩ‪.‬‬ ‫ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﻭ ﻣﺎ ﻛﺎﺩ‪‬ﻭﺍ ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮ ﹾﻥ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻧﺎﺩﺭ ﺍﻟﻮﺟﻮﺩ ﺑﻮﺩﻥ ﺁﻥ ﮔﺎﻭ ﻭ ﻳﺎ ﮔﺮﺍﱏ ﻗﻴﻤﺖ ﺁﻥ ﻧﺰﺩﻳﻚ ﺑﻮﺩﻧﺪ ﻛﻪ ﻧﻜﻨﻨﺪ ﻭ ﻳﺎ ﺩﺭ ﺍﺛﺮ ﻣﻘﺪ‪‬ﺱ ﴰﺮﺩﻥ ﮔﺎﻭ ﻭ ﻋـﺪﻡ‬ ‫ﺭﺿﺎﻳﺖ ﻗﻠﱮ ﺑﻮﺩ؟‬ ‫ﺁﻳﺎ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﭘﻰ ﻓﺮﺻﱴ ﻣﻰﮔﺸﺖ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩ ﮔﺎﻭﻯ ﺫﺑﺢ ﻛﻨﻨﺪ ﺗﺎ ﻣﻘﺪ‪‬ﺱ ﴰﺮﺩﻥ ﺁﻥ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ ﻟﺬﺍ ﺩﺭ ﻗﻀﻴ‪‬ﻪ ﻣﻘﺘﻮﻝ ﺍﺯ ﻓﺮﺻﺖ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻛﺮﺩﻩ ﻭ ﺟﺮﻳﺎﻥ ﮔﺎﻭﻛﺸﻰ ﺭﺍ ﭘﻴﺶ ﻛﺸﻴﺪ؟ ﺁﻳﺎ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﺑﻌﺪ ﺍﺯ ﻭﺍﻗﻌﻪ ﺳﺎﻣﺮﻯ ﻭ ﮔﻮﺳﺎﻟﻪ ﭘﺮﺳﱴ ﺍﺗ‪‬ﻔﺎﻕ ﺍﻓﺘﺎﺩ ﻭ ﻳﺎ ﭘﻴﺶ ﺍﺯ ﺁﻥ؟‬ ‫‪ -٤‬ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺍﺛﺮ ﺁﻣﻴﺰﺵ ﺑﺎ ﻣﺼﺮﻳﺎﻥ ﮔﺎﻭ ﺭﺍ ﻣﻘﺪ‪‬ﺱ ﴰﺮﺩﻩ ﻭ ﺩﻳﻦ ﻳﮕﺎﻧﻪ ﭘﺮﺳﱴ ﺍﺟﺪﺍﺩ ﺧﻮﺩ ﺭﺍ ﺍﺯﻳﺎﺩ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺑﺮﺍﻯ‬ ‫ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩ ﮔﺎﻭ ﺑﻜﺸﺪ ﺗﺎ ﻛﻢ ﻛﻢ ﺗﻘﺪﻳﺲ ﺁﻥ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ‪.‬‬ ‫ﳏﻘﹼﻖ ﻋﻠﻰ ﻗﺪﺭ ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﱏ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﭼﻮﻥ ﺳﺎﻟﻴﺎﻥ ﺩﺭﺍﺯ ﳏﻜﻮﻡ ﻣﺼﺮﻳﺎﻥ ﺑﻮﺩﻧﺪ‪ ...‬ﺧﻮﺍﻩ ﻧﺎ ﺧﻮﺍﻩ ﺍﻭ ﻫﺎﻡ ﻭ ﻣﻌﺘﻘﺪﺍﺕ ﻣﺼﺮﻳﺎﻥ ﺑﺮ ﺁ‪‬ﺎ ﭼﲑﻩ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﻳﻜﻰ ﺍﺯ ﻣﻘﺪ‪‬ﺳﺎﺕ ﻣﺼﺮﻳﻬﺎﻯ ﮔﺎﻭ ﺑﻮﺩ‪ ،‬ﮔﻮﻳﺎ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗﻘﺪﻳﺲ ﮔﺎﻭ ﺩﺭ ﻣﺼﺮ ﻣﺎﻧﻨﺪ ﻫﻨﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﺩﺭ ﻃﺒﻘﻪ ﻛﺸﺎﻭﺭﺯﺍﻥ ﻭ ﺩﺍﻣﺪﺍﺭﺍﻥ ﺷﺎﻳﻊ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎ ﺍﻳﻦ ﻃﺒﻘﻪ ﻛﻪ‬ ‫ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ ﺁﻥ ﺳﺮﺯﻣﲔ ﺑﻮﺩﻧﺪ ﺁﻣﻴﺰﺵ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺗﻘﺪﻳﺲ ﻭ ﭘﺮﺳﺘﺶ ﮔﺎﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ ﺁ‪‬ﺎ ﺁﻥ ﭼﻨﺎﻥ ﺳﺮﺍﻳﺖ ﻛﺮﺩ ﻛﻪ ﺑﻴﺸﺘﺮ ﺁﻧﺎﻥ ﻋﻘﻴﺪﻩ ﻳﮕﺎﻧﻪ ﭘﺮﺳﱴ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫ﻛﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﺗﻘﺪﻳﺲ ﮔﺎﻭ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﻃﺒﻘﺎﺕ ﺑﻮﺩﻩ )ﻣﺎﻧﻨﺪ ﮔﺎﻭ ﺁﭘﻴﺲ( ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺧﺪﺍﻳﺎﻥ ﻃﺒﻘﺎﺕ ﺣﺎﻛﻤﻪ ﻣﺼﺮ ﺷﻬﺮﺕ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺷﺎﻳﺪ ﭘﺲ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﻣﺼﺮ ﻭ ﺯﻧﺪﮔﻰ ﻃﻮﻻﱏ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻭ ﻣﻌﺎﺷﺮﺕ ﺑﻪ ﺍﻗﺒﺎﻝ ﮔﺎﻭ ﭘﺮﺳﺖ ﻧﻴﺰ ﺩﺭ ﺁ‪‬ﺎ ﻣﺆﺛﹼﺮ ﺑﻮﺩﻩ ‪،‬ﺩﺭ ﻫﺮ ﺟﺎ ﻭ ﺑﻪ ﻫﺮ ﻃﺮﻳﻖ ﻛﻪ ﺑﺎﺷﺪ ﺗﻘﺪﻳﺲ ﮔﺎﻭ ﻭ ﮔﻮﺳﺎﻟﻪ ﺩﺭ‬ ‫ﺠ ﹶﻞ ِﺑ ﹸﻜ ﹾﻔ ِﺮ ِﻫ ‪‬ﻢ« ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ‬ ‫ﻧﻔﻮﺱ ﺁﻧﺎﻥ ﺭﻳﺸﻪ ﺩﺍﺷﺘﻪ ﻭ ﳏﺒ‪‬ﺖ ﺁﻥ ﻗﻠﻮﺑﺸﺎﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳘﲔ ﺳﻮﺭﻩ )ﺑﻘﺮﻩ( ﺁﻳﻪ ‪ ٩٣‬ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﺪ » ‪‬ﻭ ﹸﺍ ‪‬ﺷﺮِﺑ‪‬ﻮ ﰱ ﻗﹸﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﺍ ﹾﻟ ِﻌ ‪‬‬ ‫ﺍﺗ‪‬ﺨﺎﺫ ﮔﻮﺳﺎﻟﻪ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯ ﻏﻴﺒﺖ ﻣﻮﺳﻰ ﺍﺯ ﺟﻬﺖ ﻏﻔﻠﺖ ﻭ ﭘﻴﺶ ﺁﻣﺪ ﻧﺎﮔﻬﺎﱏ ﻳﺎ ﺍﻏﻔﺎﻝ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﻣﻨﺸﺄ ﺁﻥ ﻋﻼﻗﻪ ﻭ ﻛﺸﺶ ﺑﺎﻃﲎ ﺁ‪‬ﺎ ﺑﻪ ﭼﻨﲔ ﭘﺮﺳﱴ ﺑﻮﺩ‪) .‬ﭘﺮﺗﻮﻯ ﺍﺯ‬ ‫ﻗﺮﺁﻥ ﺫﻳﻞ ﺩﺍﺳﺘﺎﻥ ﺑﻘﺮﻩ(‪.‬‬ ‫ﻣﺮﺍﻏﻰ ﻣﺼﺮﻯ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺣﻜﻢ ﺭﺍ ﻧﺎﺷﻰ ﺍﺯ ﮔﻮﺳﺎﻟﻪ ﭘﺮﺳﱴ ﺁﻧﺎﻥ ﺩﺍﻧﺴﺘﻪ ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﺑﻪ ﺫﺑﺢ ﺑﻘﺮﻩ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﻧﻪ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﭼﻮﻥ ﺁﻥ‪ ،‬ﺍﺯ ﺟﻨﺲ ﮔﻮﺳﺎﻟﻪ ﺑﻮﺩ‬ ‫ﻛﻪ ﭘﺮﺳﺘﺶ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺑﻮﺩ ﻛﻪ ﺗﻌﻈﻴﻢ ﻭ ﳏﺒ‪‬ﺖ ﮔﻮﺳﺎﻟﻪ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ‪.‬‬ ‫ﻃﻨﻄﺎﻭﻯ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﮔﻔﺘﻪ ﭼﻮﻥ ﭘﺮﺳﺘﺶ ﮔﺎﻭ ﻭ ﻋﺒﺎﺩﺕ ﮔﻮﺳﺎﻟﻪ ﺩﺭ ﻗﻠﻮﺏ ﺁﻧﺎﻥ ﺍﺛﺮ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ ﻟﺬﺍ ﺑﻪ ﺫﺑﺢ ﺁﻥ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ‪ .‬ﺳﺨﻦ ﺍﻳﻦ ﺩﻭ ﻣﻔﺴ‪‬ﺮ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻪ‬ ‫ﺑﻌﺪ ﺍﺯ ﺟﻨﺠﺎﻝ ﺳﺎﻣﺮﻯ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ -٥‬ﺍﻭ‪‬ﻝ ﻭ ﺁﺧﺮ ﺁﻳﺎﺕ ﻛﻪ ﺩﺭ ﺳﺎﺑﻖ ﻧﻘﻞ ﺷﺪ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﳘﻪ ﺁ‪‬ﺎ ﻳﻚ ﻗﻀﻴ‪‬ﻪ ﻭ ﻳﻚ ﻭﺍﻗﻌﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻦ ﻛﻪ ﻗﺘﻠﻰ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﻭ ﲢﻘﻴﻖ ﺁﻥ ﺭﺍ ﺍﺯ ﻣﻮﺳﻰ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻭ ﺁﻥ‬ ‫ﻼ ﻓﻴﺼﻠﻪ ﻳﺎ ﺑﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﻭ ﺍﳌﻨﺎﺭ ﻭ ﺩﻳﮕﺮﺍﻥ ﺁﻧﺮﺍ ﻳﻚ ﻭﺍﻗﻌﻪ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺗﺎ ﮔﺎﻭ ﺫﺑﺢ ﺷﺪﻩ ﺑﺎ ﺑﺪﻥ ﻣﻘﺘﻮﻝ ﲤﺎﺱ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﻗﻀﻴ‪‬ﻪ ﺑﺎ ﻳﻚ ﻣﻌﺠﺰﻩ ﻣﺜ ﹰ‬ ‫ﻚ ‪‬ﻳﺤ‪‬ﲕ ﺍﻟﻠﹼﻪ ﺍﻟﹾﻤ‪‬ﻮﺗﻰ« ﻭ ﻣﺎ ﻗﺒﻞ ﺁﻥ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﺩﺍﺳﺘﺎﻥ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻭ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﺿﺮِﺑ‪‬ﻮ ‪‬ﻩ ِﺑ‪‬ﺒﻌ‪‬ﻀِﻬﺎ ﻛﹶﺬِﻟ ‪‬‬ ‫ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﺧﺎﻥ ﻫﻨﺪﻯ )ﺑﻨﺎ ﺑﺮ ﻧﻘﻞ ﭘﺮﺗﻮﻯ ﺍﺯ ﻗﺮﺁﻥ( ﮔﻮﻳﺪ‪ :‬ﺁﻳﻪ »ﻓﹶﻘﹸ ﻠﹾﻨ‪‬ﺎ ﺍ ‪‬‬ ‫ﺩﺍﺳﺘﺎﻥ ﺑﻘﺮﻩ ﻧﻴﺴﺖ ﻭ ﺿﻤﲑﻫﺎ »ﺑﺒﻌﻀﻬﺎ« ﺭﺍ ﺑﻪ »ﻧﻔﺲ« ﺑﺮ ﮔﺮﺩﺍﻧﺪﻩ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺩﺳﺘﻮﺭ ﺁﻥ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﻋﻀﻮﻯ ﺍﺯ ﻣﻘﺘﻮﻝ ﺭﺍ ﺑﻪ ﺧﻮﺩﺵ ﺑﺰﻧﻴﺪ‪ ،‬ﺍﻳﻦ ﺗﺪﺑﲑ ﺑﺮﺍﻯ ﻛﺸﻒ‬ ‫ﻗﺎﺗﻞ ﻭ ﳎﺮﻡ ﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ‪ ،‬ﺗﺎ ﻣﺘ‪‬ﻬﻤﲔ ﺑﻪ ﻗﺘﻞ ﲨﻊ ﺷﻮﻧﺪ ﻭ ﻋﻀﻮﻯ ﺍﺯ ﻣﻘﺘﻮﻝ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﮔﲑﻧﺪ ﻭ ﺑﺮ ﻭﻯ ﺯﻧﻨﺪ ﻗﻬﺮﹰﺍ ﺁ‪‬ﺎ ﻛﻪ ﻗﺎﺗﻞ ﻧﺒﻮﺩﻧﺪ ﺑﺎ ﺟﺮﺃﺕ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻭ ﻣﻰﺯﺩﻧﺪ ﻭ ﻗﺎﺗﻞ‬ ‫ﺑﻪ ﺟﻬﺖ »ﺍﳋﺎﺋﻦ ﺧﺎﺋﻒ« ﭼﻮﻥ ﻣﺮﻋﻮﺏ ﻭ ﺩﭼﺎﺭ ﺗﺮﺩﻳﺪ ﻣﻰﺷﺪ ﻣﻌﻠﻮﻡ ﻣﻰﮔﺸﺖ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺆﻳ‪‬ﺪ ﺳﻴ‪‬ﺪ ﻫﻨﺪﻯ ﺁﻧﺴﺖ ﻛﻪ ﺁﻳﻪ » ‪‬ﻭ ﺍﺫﺍ ﹶﻗ‪‬ﺘ ﹶﻠ ‪‬ﻬﻢ ﻧ‪‬ﻔﺴﹰﺎ‪ «...‬ﺑﺎ ﻭﺍﻭ ﺍﺯ ﺁﻳﺎﺕ ﻣﺎ ﻗﺒﻞ ﺟﺪﺍ ﺷﺪﻩ ﻭ ﺍﮔﺮ ﺟﺰﺀ ﻭﺍﻗﻌﻪ ﮔﺎﻭ ﺑﻮﺩ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﻓﺎﺀ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ،‬ﻣﺪ‪‬ﻋﻴﺎﻥ‬ ‫ﻳﻚ ﺩﺍﺳﺘﺎﻥ ﺑﻮﺩﻥ ﺁﻥ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺍﺑﺘﺪﺍﺀ ﻭﺍﻗﻌﻪ ﺍﺯ »ﻭ‪‬ﺍﺫﺍ ﹶﻗ ‪‬ﺘ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ﻧ‪‬ﻔﹾﺴﹰﺎ« ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ ﻭ ﺁﻳﺎﺕ » ‪‬ﻭ ﺍِﺫ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ ﹸﺍﻥﱠ ﺍﻟﻠﹼﻪ ﻳ‪‬ﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ‪ «...‬ﺭﺍ ﻣﻘﺪ‪‬ﻣﻪ ﺁﻥ ﺣﺴﺎﺏ ﻣﻰﻛﻨﻨﺪ ﻧﺎ ﮔﻔﺘﻪ‬ ‫ﺿﺮِﺑ‪‬ﻮ ‪‬ﻩ ﺑِﺒ‪‬ﻌ‪‬ﻀِﻬﺎ« ﻣﺆﻳ‪‬ﺪ ﻳﻚ ﻭﺍﻗﻌﻪ ﺑﻮﺩﻥ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻣﻰﻓﺮﻣﻮﺩ‪ :‬ﺣﻜﻢ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﻗﺎﺗﻞ ﭼﻨﲔ ﻭ ﭼﻨﺎﻥ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﻣﺮ »ﺍﺿﺮﺑﻮﻩ« ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﳕﺎﻧﺪ‪» :‬ﻓﹶﻘﹸﻠﹾﻨﺎ ﺍ ‪‬‬ ‫ﺍﮔﺮ ﻗﻮﻝ ﺳﻴ‪‬ﺪ ﻫﻨﺪﻯ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﻋ ﻠﹼﺖ ﻗﻮﻝ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻛﻪ ﺑﻪ ﻣﻮﺳﻰ ﮔﻔﺘﻨﺪ »ﹶﺍﺗ‪ ‬ﺘﺨِﺬﹸﻧﺎ ‪‬ﻫﺰ‪‬ﻭﹰﺍ« ﻏﲑ ﺍﺯ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﮔﻔﺘﻴﻢ‪.‬‬ ‫‪ -٦‬ﺑﻨﺎ ﺑﺮ ﻗﻮﻝ ﺳﻴ‪‬ﺪ ﻫﻨﺪﻯ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﺳﺎﺑﻖ ﻣﺎ ﻛﻪ ﺩﺭ ﺑﻨﺪ ﭼﻬﺎﺭﻡ ﮔﻔﺘﻴﻢ ﻭ ﺍﺯ ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﱏ ﻭ ﻃﻨﻄﺎﻭﻯ ﻭ ﻣﺮﺍﻏﻰ ﻧﻘﻞ ﻛﺮﺩﱘ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺗﺄﻳﻴﺪ ﻣﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‬ ‫ﻭﺍﻗﻌﻪ ﮔﺎﻭ ﻛﺸﻰ ﻳﻚ ﺩﺳﺘﻮﺭ ﻣﺴﺘﻘﻠﹼﻰ ﺍﺳﺖ ﻭ ﻋ ﻠﹼﺖ ﺁﻥ ﻗﻬﺮﹰﺍ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺗﻘﺪﻳﺲ ﻭ ﺍﺣﺘﺮﺍﻡ ﮔﺎﻭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﳎﻤﻮﻉ ﺁﻳﺎﺕ ﻳﻚ ﺩﺍﺳﺘﺎﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺑﺎﺯ ﺍﺣﺘﻤﺎﻝ ﺳﺎﺑﻖ ﺑﻘﻮ‪‬ﺕ‬ ‫ﺧﻮﺩ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﻣﻮﺳﻰ ﺍﺯ ﺍﺯ ﻓﺮﺻﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ ﺑﺮﺍﻯ ﭘﻴﺪﺍ ﺷﺪﻥ ﻗﺎﺗﻞ ﮔﺎﻭ ﻛﺸﱳ ﺭﺍ ﭘﻴﺶ ﻛﺸﻴﺪﻩ ﺗﺎ ﻳﻚ ﺗﲑ ﻭ ﺩﻭ ﻧﺸﺎﻥ ﳕﺎﻳﺪ‪.‬‬ ‫ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﱏ ﺍﺯ ﺁﻳﻪ »ِﺍﻥﱠ ﺍﻟﻠﹼﻪ ﻳ‪‬ﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ‪ (...‬ﺍﺳﺘﻈﻬﺎﺭ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺣﻜﻢ ﺑﺮﺍﻯ ﻳﻜﺪﻓﻌﻪ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﺻﻴﻐﻪ ﻣﻀﺎﺭﻉ )ﻳ‪‬ﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ( ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﻭﺍﻡ ﺍﺳﺖ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻇﺎﻫﺮ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ‬ ‫ﻗﺮﻳﻨﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻳﻬﻮﺩ ﻭ ﮔﺎﻭ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻳﻬﻮﺩ ﻭ ﮔﺎﻭ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺍﻣﺮ ﺣﻜﻢ ﻣﺴﺘﻘﻠﹼﻰ ﺑﻮﺩﻩ‪ .‬ﻭ ﻣﻘﺪﻣﻪ ﺑﺮﺍﻯ ﻣﻄﻠﺐ ﺁﻳﻪ ﺑﻌﺪ » ‪‬ﻭ ِﺍ ﹾﺫ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘ ‪‬ﻢ‬ ‫ﻧ‪‬ﻔﹾﺴﹰﺎ« ﻧﻴﺴﺖ‪ ...‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ‪ ،‬ﺩﺳﺘﻮﺭ ﺍﺟﺘﻤﺎﻉ ﻋﻤﻮﻣﻰ ﻳﻬﻮﺩ ﺑﺮﺍﻯ ﻛﺸﱳ ﮔﺎﻭ ﻭ ﺑﻪ ﭘﺎ ﺩﺍﺷﱳ ﺟﺸﲎ ﺑﻪ ﻋﻨﻮﺍﻥ ﮔﺎﻭ ﻛﺸﻰ )ﻋﻴﺪ ﺧﻮﻥ( ﺩﺳﺘﻮﺭ ﻣﺴﺘﻘﻠﹼﻰ ﺑﻮﺩﻩ‪ ...‬ﺗﺎ ﺑﺎ‬ ‫ﺍﻳﻦ ﺧﺎﻃﺮﻩ‪ ،‬ﺗﻘﺪﻳﺲ ﻭ ﭘﺮﺳﺘﺶ ﮔﺎﻭ ﺍﺯ ﺧﺎﻃﺮﻫﺎ ﺑﺮﻭﺩ )ﭘﺮﺗﻮﻯ ﺍﺯ ﻗﺮﺁﻥ ﺫﻳﻞ ﺁﻳﺎﺕ ﻓﻮﻕ(‪.‬‬ ‫ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﱏ ﻗﻮﻝ ﺳﻴ‪‬ﺪ ﻫﻨﺪﻯ ﺭﺍ ﻗﺒﻮﻝ ﻣﻰﻛﻨﺪ‪.‬‬

‫ﺠ ﹶﻞ« ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ‪ :‬ﺩﺳﺘﻮﺭ ﮔﺎﻭ ﻛﺸﻰ ﻳﻚ ﺍﻣﺮ ﺳﺎﺩﻩ ﻧﺒﻮﺩﻩ ﻭ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ » ‪‬ﻭ ﺍﹸ ‪‬ﺷﺮِﺑﻮﺍ ﰱ ﻗﹸﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﺍ ﹾﻟ ِﻌ ‪‬‬ ‫ﻣﺴﺘﺮ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﺫﻳﻞ »ﮔﻮﺳﺎﻟﻪ« ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺠﺴ‪‬ﻤﻰ ﺧﻮﺍﺳﺘﻨﺪ‪.‬‬ ‫ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﻃﻮﻝ ﺍﻗﺎﻣﺖ ﻣﻮﺳﻰ »ﺩﺭ ﻃﻮﺭ« ﺑﺴﺘﻮﻩ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺷﻚ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﭼﻮﻥ ﺩﺭ ﻣﺼﺮ ﺍﻳﻦ ﭼﻨﲔ ﻣﻄﺎﻟﺐ ﺑﺴﻴﺎﺭ ﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻟﺬﺍ ﺍﺯ ﻫﺎﺭﻭﻥ ﺧﺪﺍﻯ ‪‬ﻣ ‪‬‬ ‫ﻫﺎﻛﺲ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﲨﻠﻪ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﻫﺎﺭﻭﻥ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﮔﻮﺳﺎﻟﻪ ﺳﺎﺧﺖ ﻭﱃ ﺍﻳﻦ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﳎﻴﺪ ﺳﺎﺯﻧﺪﻩ ﮔﻮﺳﺎﻟﻪ‪ ،‬ﺳﺎﻣﺮﻯ ﺑﻮﺩﻧﺪ ﻫﺎﺭﻭﻥ ﻭﱃ ﺗﺄﻳﻴﺪ‬ ‫ﻣﻰﻛﻨﺪ ﻛﻪ ﻋﺎﺩﺍﺕ ﻣﺼﺮﻳﺎﻥ ﺩﺭ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺛﺮ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ‪.‬‬ ‫ﻭ ﭼﻮﻥ ﻳﻚ ﺩﻓﻌﻪ ﮔﺎﻭﻛﺸﻰ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﭼﻨﲔ ﺍﻓﻜﺎﺭ‪ ،‬ﻛﺎﰱ ﻧﻴﺴﺖ‪ ،‬ﻧﻈﺮ ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﱏ ﻛﻪ ﮔﺎﻭﻛﺸﻰ ﺭﺍ ﻳﻚ ﻋﻴﺪ ﺧﻮﻥ ﻭ ﺑﻪ ﻃﻮﺭ ﺩﺍﺋﻢ ﮔﻔﺘﻪ ﺍﺳﺖ‪ ،‬ﺗﻘﻮﻳ‪‬ﺖ ﻣﻰﺷـﻮﺩ‬ ‫ﳐﺼﻮﺻ ﹰﺎ ﻛﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻛﺘﺎﺏ ﺍﻭ‪‬ﻝ ﭘﺎﺩﺷﺎﻥ ﺑﺎﺏ ‪ ١٢‬ﺁﻳﻪ ‪ ٢٩‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ »‪‬ﻳﺮ‪‬ﺑﻌﺎﻡ« ﺩﻭ ﮔﻮﺳﺎﻟﻪ ﻃﻼ ﺑﺮﺍﻯ ﭘﺮﺳﺘﺶ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺳﺎﺧﺖ ﻳﻜﻰ ﺭﺍ ﺩﺭ ﺑﻴﺖ ﺋﻴﻞ ﻭ ﺩﻳﮕﺮﻯ‬ ‫ﺭﺍ ﺩﺭ »ﺩﺍﻥ« ﮔﺬﺍﺷﺖ‪.‬‬ ‫ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺭﻭﺯﮔﺎﺭﺍﻥ ﻫﻨﻮﺯ ﮔﺎﻭ ﺩﺭ ﻧﻈﺮ ﺁ‪‬ﺎ ﳏﺘﺮﻡ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﳘﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺎﺏ ‪ ١١‬ﺁﻳﻪ ‪ ٤٠‬ﳘﺎﻥ ﻛﺘﺎﺏ ﺁﻣﺪﻩ‪ :‬ﺳﻠﻴﻤﺎﻥ ﻗﺼﺪ ﻛﺸﱳ‬ ‫ﻳﺮﺑﻌﺎﻡ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﺍﻭ ﺑﻪ ﻣﺼﺮ ﻓﺮﺍﺭ ﻛﺮﺩ ﺗﺎ ﻭﻓﺎﺕ ﺳﻠﻴﻤﺎﻥ ﺩﺭ ﺁﳒﺎ ﻣﺎﻧﺪ‪.‬‬ ‫ﻚ ‪‬ﻳﺤ‪‬ﲕ ﺍﻟﻠﹼﻪ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺗﻰ« ﺭﺍ ﻃﻮﺭﻯ ﻣﻌﲎ ﻛﻨﻨﺪ ﻛﻪ ﻣﻌﺠﺰﻩ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﺎﺷﺪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺍﻳﻨﺠﺎ »ﻳ‪‬ﺤﲕ ﺍﻟﻠﹼ ‪‬ﻪ‬ ‫ﺿﺮِﺑ‪‬ﻮ ‪‬ﻩ ﺑِﺒ‪‬ﻌ‪‬ﻀِﻬﺎ ﻛﹶﺬﻟ ‪‬‬ ‫‪ -٧‬ﺻﺎﺣﺐ ﺍﳌﻨﺎﺭ ﻭ ﺩﻳﮕﺮﺍﻥ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺁﻳﻪ »ﻓﹶﻘﹸ ﻠﹾﻨﺎ ﺍ ‪‬‬ ‫ﺹ ﺣ‪‬ﻴﻮﺓﹲ« ﺍﺳﺖ ﻛﻪ ﻣﻘﺼﻮﺩ ﺣﻔﻆ ﺣﻴﺎﺕ ﻋﻤﻮﻣﻰ ﻭ ﺣﻔﻆ ﺧﻮ‪‬ﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﻭﺭﺍﻥ‬ ‫ﺱ‪ «...‬ﻭ ﻧﻈﲑ » ‪‬ﻭ ﹶﻟ ﹸﻜ ‪‬ﻢ ﰱ ﺍﻟﻘِﺼﺎ ‪‬‬ ‫ﲕ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﳌﻮﺗﻰ« ﻧﻈﲑ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﹶﺣ‪‬ﻴﺎﻫﺎ ﻓﹶ ﹶﻜﺎﹶﻧ‪‬ﻤﺎ ﹶﺍ ‪‬ﺣ ‪‬‬ ‫ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﭘﺮ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﺍﺳﺖ ﺍﻣﺜﺎﻝ‪ :‬ﺍﮊﺩﻫﺎ ﺷﺪﻥ ﻋﺼﺎ‪،‬ﻳﺪ ﺑﻴﻀﺎ‪ ،‬ﺷﻜﺎﻓﱳ ﺩﺭﻳﺎ‪ ،‬ﻭ ﺍﻧﻔﺠﺎﺭ ﺁﺏ ﺍﺯ ﺳﻨﮓ ﻭ ﻏﲑﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﻪ ﻣﺎﻧﻌﻰ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﻫﻢ ﻳﻜﻰ ﺍﺯ‬ ‫ﻚ ‪‬ﻳﺤ‪‬ﻴِﻰ ﺍﻟ ﻠﹼ ‪‬ﻪ ﺍﳌﹶﻮ‪‬ﺗﻰ( ﺩﺭ ﺑﻪ ﺩﻭ ﺍﻣﺮ ﺁﺧﺮﺕ ﺑﺮ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫ﻣﻌﺠﺰﺍﺕ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻇﺎﻫﺮ ﺁﻳﻪ )ﻛﹶﺬِﻟ ‪‬‬ ‫‪ -٨‬ﺩﺭﺑﺎﺭﻩ ﺩﺍﺳﺘﺎﻥ ﺑﻘﺮﻩ‪ ،‬ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻘﺮﻩ ﻣﻮﺻﻮﻑ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﮔﺮﺍﻥ ﺍﺯ ﭘﺴﺮﻯ ﺧﺮﻳﺪﻧﺪ ﻭ ﭼﻮﻥ ﺍﻭ ﺑﻪ ﭘﺪﺭﺵ ﻧﻴﻜﻮﻛﺎﺭ ﺑﻮﺩ‪ ،‬ﺁﻥ ﳘﻪ ﭘﻮﻝ ﻧﺼﻴﺐ ﻭﻯ ﮔﺮﺩﻳﺪ‪ ،‬ﺍﻳﻦ‬ ‫ﺭﻭﺍﻳﺖ ﺭﺍ ﺷﻴﻌﻪ ﻭ ﺳﻨ‪‬ﻰ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﱏ ﺩﺭ ﺗﻔﺴﲑ ﭘﺮﺗﻮﻯ ﺍﺯ ﻗﺮﺁﻥ ﺹ ‪ ١٩١‬ﺝ ‪ ١‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻨﻬﺎ ﳘﻪ ﺍﺧﺒﺎﺭ ﺍﺳﺮﺍﺋﻴﻠﻰ ﺍﺳﺖ ﻭ ﺳﻨﺪ ﺍﺳﻼﻣﻰ ﺩﺭﺳﱴ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﻛﺘﺐ ﺷﻴﻌﻪ ﺑﻪ ﭼﻨﺪ ﻃﺮﻳﻖ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﻳﻜﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺣﻮﻡ ﺻﺪﻭﻕ ﺍﺯ ﭘﺪﺭﺵ ﺍﺯ ﳏﻤ‪‬ﺪ ﺑﻦ ﳛﲕ ﺍﻟﻌﻄﹼﺎﺭ ﺍﺯ ﺍﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﺯ ﺑﺰﻧﻄﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ )ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ(‪.‬‬ ‫ﺍﮔﺮ ﺻﺤﺒﺖ‪ ،‬ﺻﺤﺒﺖ ﺩﺭﺳﱴ ﺳﻨﺪ ﺑﺎﺷﺪ ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﺩﺭ ﺩﺭﺳﱴ ﺍﻳﻦ ﺳﻨﺪ ﺻﺤﺒﱴ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﻭ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﻴﺴﺖ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﳘﻪ ﺳﺌﻮﺍﻻﺕ ﮔﺎﻭ ﻣﻮﺻﻮﻑ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺁﻥ ﭘﺴﺮ ﺑﻔﺮﻭﺷﻨﺪ ﻭ ﺍﻳﻦ ﺑﺎ ﻣﻄﺎﻟﱮ ﻛﻪ ﺩﺭ ﭘﻴﺶ ﮔﻔﺘﻴﻢ ﻣﻨﺎﻓﺎﺗﻰ ﻧﺪﺍﺭﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻘﻌﻪ = ﳏﻞﹼ‪ .‬ﻗﺴﻤﱴ ﺍﺯ ﺯﻣﲔ ]ﻗﺼﺺ‪.[٣٠:‬‬ ‫ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺑﻘﻌﻪ )ﺑﻀﻢ ﺍﻭ‪‬ﻝ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻓﺘﺢ ﺁﻥ( ﺗﻜﹼﻬﺎﻯ ﺍﺯ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻫﻴﺌﺖ ﺯﻣﲔ ﳎﺎﻭﺭ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﻗﻄﻌﻪﺍﻯ ﺍﺯ ﺯﻣﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻘﻞ = ﺳﺒﺰﻯ ]ﺑﻘﺮﻩ‪ [٦١:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪:‬ﺑﻘﻞ ﺁﻧﺴﺖ ﻛﻪ ﺍﺻﻞ ﻭ ﻓﺮﻉ ﺁﻥ ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﻧﺮﻭﻳﺪ‪ .‬ﺍﻳﻦ ﻣﻌﲎ ﺍﻋﻢ ﺍﺯ »ﺑﻘﻞ« ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺍﺳﺖ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻗﺮﻳﻨﻪ ﻗﺸﺎﺀ‪،‬‬ ‫ﻓﻮﻡ‪ ،‬ﻋﺪﺱ‪ ،‬ﻭ ﻏﲑﻩ‪ :‬ﺗﺮﻩ ﺧﻮﺭﺩﱏ ﺍﺳﺖ‪ .‬ﻭ ﻳﻚ ﺑﺎﺭ ﺑﻴﺶ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑِﻜﺮ = ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻜﺮﺓ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﻭ‪‬ﻝ ﺭﻭﺯ ﻭ ﭼﻮﻥ ﻛﺴﻰ ﺍﻭ‪‬ﻝ ﺭﻭﺯ ﺧﺎﺭﺝ ﺷﻮﺩ ﮔﻮﻳﻨﺪ‪» :‬ﺑ ﹶﻜ ‪‬ﺮ ﻓﻼﻥ« ﻭ ﺑﻪ ﺣﻴﻮﺍﱏ ﻛﻪ ﻧﺰﺍﺋﻴﺪﻩ‬ ‫ﺑِﻜﺮ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﻧﺰﺍﺋﻴﺪﻥ ﺍﻭ‪‬ﻝ ﺍﺳﺖ ﻭ ﺯﺍﺋﻴﺪﻥ ﻣﺮﺣﻠﻪ ﺩﻭ‪‬ﻡ‪ ،‬ﺑﻪ ﺩﻭﺷﻴﺰﻩ ﺑِﻜﺮ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺍﻳﻦ ﺣﺎﻟﺖ ﭘﻴﺶ ﺍﺯ ﺛﹶﻴ‪‬ﺐ ﺑﻮﺩﻥ ﺍﺳﺖ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [٦٨:‬ﻧﻪ ﭘﲑ ﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻥ ﺯﻧﺪﮔﻴﺶ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﻧﺰﺍﺋﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻴﺎﻥ ﺳﻦ‪ ‬ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﮔﺮ ﻓﺎﺭﺽ ﺑﻪ ﻣﻌﲎ ﮔﺎﻭ ﭘﲑ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺑﻜﺮ ﻫﻢ ﺑﻪ ﻣﻌﲎ ﺟﻮﺍﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﮔﺎﻭﻯ ﺍﺳﺖ ﻧﻪ ﭘﲑ ﻭ ﻧﻪ ﺟﻮﺍﻥ‪.‬‬ ‫ﲨﻊ ﺑﻜﺮ ﺍﺑﻜﺎﺭ ﺍﺳﺖ ﻣﺜﻞ‪] :‬ﻭﺍﻗﻌﺔ‪ [٣٦:‬ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻃﺮﺯ ﳐﺼﻮﺻﻰ ﺁﻓﺮﻳﺪﻩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺩﻭﺷﻴﺰﻩﮔﺎﻥ ﻛﺮﺩﻩﺍﱘ‪.‬‬ ‫ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻧ‪‬ﺸﺄﻧﺎ ‪‬ﻫﻦ‪ ‬ﺍِﻧﺸﺎ ًﺀ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﻮﺭﻳﺎﻥ ﺑﻪ ﻃﻮﺭ ﻭﻻﺩﺕ ﺑﻪ ﻭﺟﻮﺩ ﻧﻴﺎﻣﺪﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺳﺎﺧﺘﻤﺎﻥ ﻭﺟﻮﺩ ﺁ‪‬ﺎ ﻃﻮﺭﻯ ﺍﺳﺖ ﻛﻪ ﺗﻐﻴﲑ ﻭ ﭘﲑﻯ ﻭ ﺳﺎﻳﺮ ﻋﻮﺍﺭﺽ ﺯﻧﺎﻥ ﺑﻪ‬ ‫ﺁﻧﺎﻥ ﺭﺍﻩ ﻧﺪﺍﺭﺩ‪ .‬ﺍﺯ ﻇﺎﻫﺮ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺣﺪﻳﺚ ﻧﻴﺰ ﺁﻣﺪﻩ ﻛﻪ ﺣﻮﺭﻳﺎﻥ ‪‬ﺸﱴ ﳘﻴﺸﻪ ﺩﻭﺷﻴﺰﻩﺍﻧﺪ‪.‬‬ ‫ﺑ‪‬ﻜﺮﻩ)ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﺍﻭ‪‬ﻝ ﺭﻭﺯ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﺴﺎﻥ‪ ،[٢٥:‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺍﺯ ﺍﻭ‪‬ﻝ ﻭ ﺁﺧﺮ ﺭﻭﺯ ﻳﺎﺩ ﻛﻦ‪.‬‬ ‫]ﻏﺎﻓﺮ‪ [٥٥:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺍﺑﻜﺎﺭ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﻣﺼﺪﺭ ﺍﻓﻌﺎﻝ ﻭ ﻧﻴﺰ ﺑﺎﻣﺪﺍﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻥ ﺍﺯ ﺍﻭ‪‬ﻝ ﻃﻠﻮﻉ ﻓﺠﺮ ﺗﺎ ﺍﺭﺗﻔﺎﻉ ﺁﻓﺘﺎﺏ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻴﻀﺎﻭﻯ ﻧﻴﺰ ﺍﺯ ﺍﻭ‪‬ﻝ ﻃﻠﻮﻉ‬ ‫ﻓﺠﺮ ﺗﺎ ﺍﺭﺗﻔﺎﻉ ﺁﻓﺘﺎﺏ ﺗﺎ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺍﺑﻜﺎﺭ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻗﺎﻣﻮﺱ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ‪.‬‬ ‫]ﻣﺮﱘ‪ ،[٦٢:‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ‪‬ﺸﺖ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ‪‬ﺸﺖ ﺑﺎﻣﺪﺍﺩ ﻭ ﺷﺎﻡ ﻫﺴﺖ ﺍﻫﻞ ﺗﻔﺴﲑ ﭼﻮﻥ ﺑﻪ ﻋﺪﻡ ﻭﺟﻮﺩ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺩﺭ ‪‬ـﺸﺖ ﻳﻘـﲔ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺍﻗﻮﺍﻝ ﳐﺘﻠﻒ ﺍﻇﻬﺎﺭ ﳕﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﻓﺨﺮ ﺭﺍﺯﻯ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻗﻮﻟﺶ ﮔﻔﺘﻪ‪ :‬ﻣﺮﺍﺩ ﺩﻭﺍﻡ ﻭ ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﺭﻭﺯﻯ ﺍﺳﺖ ﻳﻌﲎ ﺭﺯﻕ ﺁ‪‬ﺎ ﳘﻴﺸﮕﻰ ﺍﺳﺖ‪ .‬ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺗﻮﺍﱃ ﻭ ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﺍﺳﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻣﻔﺴ‪‬ﺮﻳﻦ ﻭ ﻃﱪﻯ ﻭ ﻣﺮﺍﻏﻰ ﻣﺼﺮﻯ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﻓﺎﺻﻠﻪ ﺩﻭ ﻏﺬﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻣﻴﺎﻥ ﺩﻭ ﻏﺬﺍ ﻓﺎﺻﻠﻪ ﻣﻰﺩﺍﺩﻧﺪ ﺑﻪ ﳘﺎﻥ ﻓﺎﺻﻠﻪ ﺩﺭ ‪‬ﺸﺖ‬ ‫ﺍﺳﺖ ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﺍﻧﺴﺎﻥ‪ ،[١٣:‬ﺩﺭ ﺁﻥ ﺁﻓﺘﺎﺏ ﻭ ﺳﺮﺩﻯ ﳕﻰﺑﻴﻨﻨﺪ‪.‬‬

‫ﮔﻮﺋﻴﻢ‪ :‬ﺁﻳﻪ ﺑﻪ ﺻﺪﺩ ﺑﻴﺎﻥ ﻧﺒﻮﺩﻥ ﮔﺮﻣﺎ ﻭ ﺳﺮﻣﺎ ﺩﺭ ‪‬ﺸﺖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻨﺎﰱ ﺑﺎ ﻭﺟﻮﺩ ﺻﺒﺎﺡ ﻭ ﻣﺴﺎﺀ ﻧﻴﺴﺖ ﺩﺭ ﺻﺎﰱ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻣﺮﺩﻯ ﺑﻪ ﺍﻭ‬ ‫ﺍﺯ ﺩﺭﺩﻫﺎ ﻭ ﲣﻤﻪ ﺷﻜﺎﻳﺖ ﻛﺮﺩ ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺻﺒﺢ ﻭ ﺷﺎﻡ ﲞﻮﺭ ﻭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﭼﻴﺰﻯ ﳔﻮﺭ ﺯﻳﺮﺍ ﺁﻥ ﻣﻔﺴﺪ ﺑﺪﻥ ﺍﺳﺖ‪ ،‬ﻧﺸﻨﻴﺪﻩﺍﻯ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺭ ‪‬ﺯﹸﻗ ‪‬ﻬ ‪‬ﻢ ﻓﻴﻬﺎ ﺑ‪ ‬ﹾﻜﺮ‪‬ﺓ ‪‬ﻭ‬ ‫ﻋ‪‬ﺸﻴ‪‬ﹰﺎ« ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻫﻢ ﺑﻪ ﻇﺎﻫﺮ ﻣﻔﻴﺪ ﳘﺎﻥ ﻣﻄﻠﺐ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻳﻪ‪ ،‬ﺍﺳﺘﻈﻬﺎﺭ ﻛﺮﺩﱘ‪.‬‬ ‫ﺑﺎ ﳘﻪ ﺍﻳﻦ‪ ،‬ﺁﻳﻪ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﻭ ﺗﺄﻣ‪‬ﻞ ﺍﺳﺖ‪.‬‬ ‫ﺑ‪‬ﻜﺔ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٩٦:‬ﺍﻭ‪‬ﻟﲔ ﺧﺎﻧﻪﺍﻯ ﻛﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻭﺿﻊ ﺷﺪﻩ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻜﹼﻪ ﺍﺳﺖ‪.‬‬ ‫‪‬ﺑﻚ‪ ‬ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﺍﺯﺩﺣﺎﻡ ﺍﺳﺖ ﻭ ﺑ‪‬ﻜﻪ ﺍﺯﺩﺣﺎﻡ ﺍﺳﺖ ﺑﻨﺎﺑﺮﺍﻳﻦ ﭼﻮﻥ ﳏﻞﹼ ﺑﻴﺖ ﻭ ﺍﻃﺮﺍﻑ ﺁﻥ‪ ،‬ﳏﻞ ﺍﺯﺩﺣﺎﻡ ﺑﺮﺍﻯ ﻃﻮﺍﻑ ﻭ ﺍﺳﺘﻼﻡ ﻭ ﳕﺎﺯ ﻭ ﺩﻋﺎﺳﺖ‪ ،‬ﺑﻪ ﺁﻥ ﺑ‪‬ﻜﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ‬ ‫ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻭﺻﻒ ﺍﺳﺖ ﻧﻪ ﻋ‪‬ﻠﹶﻢ ﳏﻞﹼ ﻭ ﺍﮔﺮ ﺟﺎﻯ ﺩﻳﮕﺮ ﻫﻢ ﳏﻞﹼ ﺍﺯﺩﺣﺎﻡ ﺑﺎﺷﺪ ﻣﺜﻞ ﲨﺮﺍﺕ ﻣﲎ ﺑﻪ ﺁ‪‬ﺎ ﻫﻢ ﺑ‪‬ﻜﻪ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺑ‪‬ﻜﻪ ﺯﻣﲔ ﻛﻌﺒﻪ ﺍﺳﺖ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﺯﺩﺣﺎﻡ ﻣﺮﺩﻡ‪ ،‬ﺑ‪‬ﻜﻪ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺑ‪‬ﻜﻪ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﺍﺳﺖ ﻭ ﻣﻜﹼﻪ ﲤﺎﻡ ﺣﺮﻡ‪ .‬ﻭ ﺍﻳﻦ ﻣﺆﻳﺪ ﻣﻄﻠﺐ ﻓﻮﻕ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﳏﻞ ﺍﺯﺩﺣﺎﻡ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺑ‪‬ﻜﻪ‪ ،‬ﻣﻜﹼﻪ ﺍﺳﺖ ﻣﻴﻢ ﺁﻥ ﺑﻪ ﺑﺎﺀ ﻗﻠﺐ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﳏﻞﹼ ﻛﻌﺒﻪ ﻭ ﳏﻞﹼ ﻃﻮﺍﻑ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻜﻢ = ﹶﺍ‪‬ﺑ ﹶﻜ ‪‬ﻢ ﺑﻪ ﻣﻌﲎ ﻻﻝ ﻣﺎﺩﺭ ﺯﺍﺩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻭ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ‪ ،‬ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﲨﻊ ﺁﻥ ﺑ‪‬ﻜﻢ ﺍﺳﺖ ]ﳓﻞ‪ [٧٦:‬ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻻﻝ ﺍﺳﺖ ﻭ ﺑﺮ ﭼﻴﺰﻯ‬ ‫ﻗﺎﺩﺭ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٨:‬ﻛﺮﻧﺪ‪ ،‬ﻻﻟﻨﺪ‪ ،‬ﻛﻮﺭﺍﻧﻨﺪ ﭘﺲ ﺑﺮ ﳕﻰﮔﺮﺩﻧﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﹶﺑﻜﻢ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻻﻝ ﺑﻪ ﺩﻧﻴﺎ ﺁﻳﺪ ﻭ ﺍﺧﺮﺱ ﻣﻄﻠﻖ ﻻﻝ ﺍﺳﺖ ﺧﻮﺍﻩ ﺍﺯ ﻣﺎﺩﺭ ﺯﺍﺋﻴﺪﻩ ﺷﻮﺩ ﻭ ﺧﻮﺍﻩ ﺑﻌﺪﹰﺍ ﻻﻝ ﮔﺮﺩﺩ ﭘﺲ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﻋﻤﻮﻡ ﻭ ﺧﺼﻮﺹ ﻣﻄﻠﻖ‬ ‫ﻫﺴﺖ‪ .‬ﻫﺮ ﺍﺑﻜﻢ ﺍﺧﺮﺱ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺑﻜﻢ ﺍﺧﺮﺱ ﻧﻴﺴﺖ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺻﻢ‪ ‬ﻭ ﺑﻜﻢ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﻛﺴﻰﺍﻧﺪ ﻛﻪ ﺑﻪ ﺣﺮﻑ ﺣﻖ ﮔﻮﺵ ﳕﻰﺩﻫﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻗﺮﺍﺭ ﳕﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﭼﻬﺮ ﺁﻳﻪ‪ ،‬ﻛﻠﻤﻪ ﺻﻢ‪ ‬ﻗﺒﻞ ﺍﺯ »ﺑﻜﻢ« ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺁﻳﻪ ‪ ٩٧‬ﺍﺳﺮﺍﺀ »ﺑﻜﻢ« ﺍﺯ »ﺻﻢ‪ «‬ﺟﻠﻮﺗﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﺑﻨﺎ ﺑﺮ ﺗﺼﺮﻳﺢ ﻃﱪﺳﻰ‪ :‬ﹶﺍﺻ‪ ‬ﻢ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻛﺮ ﻣﺘﻮﻟﺪ ﺷﺪﻩ‬ ‫ﺑﺎﺷﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﳕﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻋﻠﹼﺖ ﺟﻠﻮ ﺍﻓﺘﺎﺩﻥ »ﺻﻢ‪ «‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﻭ‪‬ﻝ ﻛﺮ ﻭ ﺑﻌﺪ ﻻﻝ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻻﱃ ﻭ ﻛﺮﻯ ﺍﺯ ﻋﻮﺍﺭﺽ ﺑﻌﺪﻯ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭﱃ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﻗﺎﻋﺪﻩ ﭼﻮﻥ ﮔﻮﺵ ﻧﺸﻨﻮﺩ ﺭﺑﺎﻥ ﻗﺎﺩﺭ ﺑﺘﻜﻠﹼﻢ ﳔﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻟﺬﺍ ﺩﺭ ﭼﻬﺎﺭ ﺁﻳﻪ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎ ﺍﺳﺖ »ﺻﻢ« ﺑﺪﻳﻦ ﺍﻋﺘﺒﺎﺭ ﺍﺯ »ﺑﻜﻢ« ﺟﻠﻮ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‬ ‫ﺻﻤ‪ ‬ﹰﺎ« ﺷﺎﻳﺪ ﮔﺮﻓﺘﺎﺭ ﺍﻭ‪‬ﻝ ﺑﻼ ﺭﺍ ﻣﻰﺑﻴﻨﺪ‪ ،‬ﺑﻌﺪ ﺍﻇﻬﺎﺭ ﻣﻰﺩﺍﺭﺩ‪ ،‬ﺑﻌﺪ ﺑﻪ ﻛﻼﻡ ﺩﺍﺩﺭﺱ ﮔﻮﺵ ﻣﻰﺩﻫﺪ ﻭ ﺁ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴ ‪‬ﻤ ِﺔ ﻋﻠﻰ ﻭ‪‬ﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ﻋ‪‬ﻤ‪‬ﻴ ﹰﺎ ‪‬ﻭ ‪‬‬ ‫ﺤ‪‬‬ ‫ﻭ ﺩﺭ ﺁﻳﻪ ﺍﺳﺮﺍﺀ ﻛﻪ ﺁﻣﺪﻩ » ‪‬ﻭ ‪‬ﻧ ‪‬‬ ‫ﺍﺯ ﻫﺮ ﺳﻪ ﳏﺮﻭﻡﺍﻧﺪ ﻣﻰﺩﻫﺪ ﻭ ﺁ‪‬ﺎ ﻧﻴﺰ ﺁﻳﺎﺕ ﺣﻖ ﺭﺍ ﳕﻰﺩﻳﺪﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺣﺮﻑ ﺣﻖ ﺍﻋﺘﺮﺍﻑ ﳕﻰﻛﺮﺩﻧﺪ ﻭ ﮔﻮﺵ ﳕﻰﺩﺍﺩﻧﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻜﻰ = ﺑﻜﺎﺀ ﺍﮔﺮ ﺑﻪ ﻗﺼﺮ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﮔﺮﻳﻪ ﻭ ﺍﺷﻚ ﺭﳜﱳ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﻪ ﻣﺪ‪ ‬ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺻﺪﺍﺋﻰ ﺍﺳﺖ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﮔﺮﻳﻪ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺻﻮﺭﺗﻰ‬ ‫ﻛﻪ ﺻﺪﺍ ﺑﻴﺶ ﺍﺯ ﺍﻧﺪﻭﻩ ﺑﺎﺷﺪ ﺑﺎ ﻣﺪ‪ ‬ﺁﻳﺪ ﻣﺜﻞ ﺭﻏﺎﺀ ﻭ ﺛﻐﺎﺀ ﻭ ﺍﮔﺮ ﺍﻧﺪﻭﻩ ﺑﻴﺶ ﺍﺯ ﺻﺪﺍ ﺑﺎﺷﺪ ﺑﺎ ﻗﺼﺮ ﺁﻳﺪ‪.‬‬ ‫]ﻳﻮﺳﻒ‪ [١٦:‬ﺷﺐ ﭘﻴﺶ ﭘﺪﺭﺷﺎﻥ ﺁﻣﺪﻧﺪ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﮔﺮﻳﻪ ﻣﻰﻛﺮﺩﻧﺪ ]ﳒﻢ‪ [٤٣:‬ﻭ ﺍﻭﺳﺖ ﻛﻪ ﻣﻰﺧﻨﺪﺍﻧﺪ ﻭ ﻣﻰﮔﺮﻳﺎﻧﺪ‪.‬‬ ‫ﺴﺠ‪‬ﻮ ‪‬ﺩ« ﲨﻊ ﺳﺎﺟﺪ ﺍﺳﺖ‬ ‫] ﻣﺮﱘ‪ [٥٨:‬ﺳﺠﺪﻩ ﻛﻨﺎﻥ ﻭ ﮔﺮﻳﻪ ﻛﻨﺎﻥ ﻣﻰﺍﻓﺘﻨﺪ »ﺑﻜﹼﻰ« ﲨﻊ ﺑﺎ ﻛﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﺮ ﻭﺯﻥ ﻓﻌﻮﻝ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺳﺠﻮﺩ ﺩﺭ »ﺍﻟ ‪‬ﺮﻛﱠ ِﻊ ﺍﻟ ‪‬‬ ‫ﮔﻮﻳﻨﺪ‪ :‬ﺳﺎﺟﺪ‪ ،‬ﺳﺠﻮﺩ‪ ،‬ﻗﺎﻋﺪ ﻗﻌﻮﺩ ﻭ ﺭﺍﻛﻊ ﺭﻛﻮﻉ )ﻣﻔﺮﺩﺍﺕ(‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺩﻭ ﺁﻳﻪ ﺗﻮﺟ‪‬ﻪ ﻛﻨﻴﻢ‪ ،‬ﻳﻜﻰ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ [٨٢:‬ﺗﺪﺑﺮ ﺩﺭ ﺁﻳﻪ ﻭ ﻣﺎ ﻗﺒﻞ ﺁﻥ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺩﻭ ﺍﻣﺮ‪ ،‬ﺧﱪ ﺩﺭ ﺻﻮﺭﺕ ﺍﻣﺮ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺩﻧﻴﺎ ﺍﻧﺪﻛﻰ‬ ‫ﺑﺴﻴﺎﺭ ﮔﺮﻳﻪ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻰﺧﻨﺪﻧﺪ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺑﺴﻴﺎﺭ ﮔﺮﻳﻪ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺩﺭ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺘﺨ ﻠﹼﻔﲔ ﻛﻪ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻪ ﺟﻨﮓ ﻧﺮﻓﺘﻨﺪ ﺍﺯ ﺍﻳﻨﻜﺎﺭ ﺷﺎﺩ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﺩﻳﮕﺮﺍﻥ‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭ ﮔﺮﻣﺎ ﺑﻪ ﺟﻨﮓ ﻧﺮﻭﻳﺪ‪ ،‬ﺑﮕﻮ ﺁﺗﺶ ﺟﻬﻨ‪‬ﻢ ﺍﺯ ﺍﻳﻦ ﮔﺮﻣﺎ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ‪ ،‬ﺑﻌﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻤﻰ ﲞﻨﺪﻧﺪ ﻭ ﺑﺴﻴﺎﺭ ﮔﺮﻳﻪ ﻛﻨﻨﺪ ﻭ ﻣﺄﻝ ﻛﺎﺭﺷﺎﻥ ﺷﺎﺩﻯ ﻗﻠﻴﻞ ﻭ ﮔﺮﻳﻪ ﻛﺜﲑ ﺍﺳﺖ‬ ‫ﻭ ﺁﻥ ﺟﺰﺍﻯ ﻋﻤﻠﺸﺎﻥ ﻣﻰﺑﺎﺷﺪ )ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﳌﻴﺰﺍﻥ(‪.‬‬ ‫ﺩﻳﮕﺮﻯ ﺁﻳﻪ ]ﺩﺧﺎﻥ‪ [٢٩:‬ﺑﻪ ﻓﺮﻋﻮﻧﻴﺎﻥ ﻛﻪ ﻏﺮﻕ ﺷﺪﻧﺪ‪ ،‬ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﮔﺮﻳﻪ ﻧﻜﺮﺩ‪ ،‬ﻏﺮﺽ ﺍﺯ ﮔﺮﻳﻪ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﭼﻴﺴﺖ؟‬ ‫ﺑﻌﻀﻰ ﺩﺭ ﺁﻳﻪ‪ ،‬ﻛﻠﻤﻪ ﺍﻫﻞ ﻣﻘﺪ‪‬ﺭ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ‪ :‬ﺍﻫﻞ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﺑﻪ ﺁ‪‬ﺎ ﮔﺮﻳﻪ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﻛﺮﺩ ﺑﺰﺭﮔﻰ ﲟﲑﺩ ﻋﺮﺏ ﺩﺭ ﺗﻌﻈﻴﻢ ﺍﻭ ﮔﻮﻳﺪ‪ :‬ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﺑﺮ‬ ‫ﺍﻭ ﮔﺮﻳﻪ ﻛﺮﺩ ﻭ ﺑﺎﺩ ﮔﺮﻳﺴﺖ ﻭ ﺁﻓﺘﺎﺏ ﺗﺎﺭﻳﻚ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﺑﺮ ﺁ‪‬ﺎ ﻧﮕﺮﻳﺴﺖ ﻳﻌ ﲎ ﻣﺮﺩﻡ ﰉ ﺍﺭﺯﺵ ﻭ ﻛﻢ ﺍﳘﻴ‪‬ﺖ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻧﻈﲑ ﺍﻳﻦ ﺗﻌﺒﲑ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺛﻘﻪ ﺍﻻﺳﻼﻡ ﻛﻠﻴﲎ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﻓﻘﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺯ ﺍﻣﺎﻡ ﻛﺎﻇﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺆﻣﻦ ﺍﺯ ﺩﻧﻴﺎ ﺑﺮﻭﺩ‬ ‫ﻣﻼﺋﻜﻪ ﻭ ﺑﻘﻌﻪﻫﺎﻯ ﺯﻣﲔ ﻛﻪ ﺩﺭ ﺁ‪‬ﺎ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩ ﻭ ﺩﺭﻫﺎﻯ ﺁﲰﺎﻥ ﻛﻪ ﺍﻋﻤﺎﻟﺶ ﺍﺯ ﺁ‪‬ﺎ ﺑﺎﻻ ﺑﺮﺩﻩ ﻣﻰﺷﺪ ﺑﺮ ﺍﻭ ﮔﺮﻳﻪ ﻣﻰﻛﻨﻨﺪ‪ «....‬ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ‬ ‫ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻓﺮﻣﻮﺩ‪ :‬ﻫﻴﭻ ﻣﺆﻣﻦ ﺩﺭ ﻏﺮﺑﺖ ﻛﻪ ﮔﺮﻳﻪ ﻛﻨﻨﺪﮔﺎﻧﺶ ﻧﺰﺩ ﺍﻭ ﻧﻴﺴﺘﻨﺪ ﳕﻰﻣﲑﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﺑﺮ ﺍﻭ ﮔﺮﻳﻪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭼﻨﺪ ﺣﺪﻳﺚ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ‪ :‬ﻟﻜﻦ ﺑﻪ ﺍﻳﻦ )ﺣﺴﲔ ﺑﻦ ﻋﻠﻰ( ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﮔﺮﻳﻪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ« ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ‪ :‬ﺍﺯ ﻭﻗﺖ ﻗﺘﻞ ﳛﲕ ﺁﲰﺎﻥ ﺑﺮ ﻛﺴﻰ ﻧﮕﺮﻳﺴﺖ ﺗﺎ ﺣﺴﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻛﺸﺘﻪ ﺷﺪ ﭘﺲ ﺁﲰﺎﻥ ﮔﺮﻳﺴﺖ‪ .‬ﻧﻈﲑ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺳﻔﻴﻨﺔ‬ ‫ﺍﻟﺒﺤﺎﺭ ﻭ ﻏﲑﻩ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺳﺒﺢ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ ،‬ﺯﻧﺪﻩ ﻭ ﻣﺪﺭﻙﺍﻧﺪ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺁﻳﻪ ﺭﺍ ﲪﻞ ﺑﻪ ﻇﺎﻫﺮ ﻛﺮﺩﻩ ﻭ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﻫﻢ ﻣﺘﺄﺛﺮ ﻣﻰﺷﻮﻧﺪ‬ ‫ﻭ ﮔﺮﻳﻪ ﻣﻰﻛﻨﻨﺪ ﮔﺮ ﭼﻪ ﻣﺎ ﺍﺯ ﺣﻘﻴﻘﺖ ﺁﻥ ﰉ ﺍﻃﻼﻋﻴﻢ‪.‬‬ ‫_______________________________________________‬

‫ﺑﻞ = ﺑﻠﻜﻪ‪ .‬ﺣﺮﻑ ﺍﺿﺮﺍﺏ ﻭ ﺗﺪﺍﺭﻙ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ ،‬ﺑﻞ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ ،‬ﻗﺴﻢ ﺍﻭ‪‬ﻝ ﺁﻧﺴﺖ ﻛﻪ ﻣﺎ ﺑﻌﺪﺵ ﻧﻘﻴﺾ ﻣﺎ ﻗﺒﻞ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﻭ ﺟﻮﺭ ﺑﺎﺷﺪ ﻳﻜﻰ ﺁﻧﻜﻪ ﺑﺎ»ﺑـﻞ«‬ ‫ﺗﺼﺤﻴﺢ ﺛﺎﱏ ﻭ ﺍﺑﻄﺎﻝ ﺍﻭ‪‬ﻝ ﻣﻘﺼﻮﺩ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﻣﻄﻔﹼﻔﲔ‪ ،[١٤:‬ﺍﺳﺎﻃﲑ ﺑﻮﺩﻥ ﻗﺮﺁﻥ ﺑﻪ ﻭﺍﺳﻄﻪ »ﻛﻠﹼﺎ ‪‬ﻭ‪‬ﺑ ﹾﻞ« ﺍﺑﻄﺎﻝ ﻭ ﺯﻧﮕﺎﺭ ﺑﻮﺩﻥ ﺍﻋﻤﺎﻝ ﺑﺮ ﻗﻠﻮﺑﺸﺎﻥ ﺍﺛﺒﺎﺕ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﻳﮕﺮﻯ ﺁﻧﻜﻪ ﺑﺮﺍﻯ ﺗﺼﺤﻴﺢ ﺍﻭ‪‬ﻝ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺹ‪ ،[٢:‬ﻳﻌﲎ ﺍﻋﺮﺍﺽ ﻛﻔﺎﺭ ﻧﻪ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﳏﻞﹼ ﺫﻛﺮ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﻣﺘﻨﺎﻉ ﻛﻔﹼﺎﺭ ﺩﺭ ﺍﺛﺮ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻭ ﳐﺎﻟﻔﺖ ﺍﺳﺖ‬ ‫ﻭ ﻣﺜﻞ ]ﻕ‪) [٢:‬ﻭ ﺍﻳﻦ »ﺑﻞ« ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﻏﺮﺿﻰ ﺑﻪ ﻏﺮﺿﻰ ﺍﺳﺖ(‪.‬‬ ‫ﻗﺴﻢ ﺩﻭ‪‬ﻡ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻭ‪‬ﻝ ﻭ ﺗﺮﻗﹼﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪ ،[٥:‬ﺑﻠﻜﻪ ﺍﻭ ﺷﺎﻋﺮ ﺍﺳﺖ‪) .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻌﺪ ﺍﺯ ﺑﻴﺎﻥ ﺣﻖ ﺑﻮﺩﻥ ﺩﻋﻮﺕ ﺍﺳﻼﻡ ﻛﻪ ﺩﺭ ﻣﺎ ﻗﺒﻞ »ﺑﻞ« ﻭﺍﻗﻊ‬ ‫ﺍﺳﺖ( ﺗﻨﺒﻴﻪ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺧﻮﺍ‪‬ﺎﻯ ﭘﺮﻳﺸﺎﻥ ﺍﺳﺖ ﻧﻪ ﺑﻠﻜﻪ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﮔﻔﺘﻨﺪ!‪ .‬ﮔﻔﺘﻨﺪ ﺍﻓﺘﺮﺍ ﺍﺳﺖ‪ ،‬ﺑﻌﺪ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ‪ ،‬ﮔﻔﺘﻨﺪ ﺍﻓﺘﺮﺍ ﺍﺳﺖ ‪،‬ﺑﻌﺪ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ‪ ،‬ﮔﻔﺘﻨﺪ‪:‬‬ ‫ﺩﺭﻭﻏﮕﻮﺳﺖ ﺯﻳﺮﺍ ﺷﺎﻋﺮ ﺩﺭ ﻗﺮﺁﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻃﺒﻊ ﺩﺭﻭﻏﮕﻮﺋﻰ ﺩﺍﺭﺩ )ﻣﻔﺮﺩﺍﺕ(‪.‬‬ ‫ﺙ ﺍﹶﺣﻼﻡ ﺍﺳﺖ ﻳﻌﲎ ﺧﻮﺍ‪‬ﺎﻯ ﭘﺮﻳﺸﺎﻥ ﻭ ﻧﺎ ﻣﻨﻈﻢ ﺍﺳﺖ‬ ‫ﺤ ‪‬ﺮ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺗﻜﺬﻳﺐ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺑﺎﻃﻞ ﺍﺳﺖ ﮔﻔﺘﻨﺪ‪ :‬ﺍﹶﺿ‪‬ﻐﺎ ﹸ‬ ‫ﺍﳌﻴﺰﺍﻥ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ »ﺍﹶﻓﹶﺘ‪‬ﺄﺗ‪‬ﻮ ﹶﻥ ﺍﻟﺴ‪ ‬‬ ‫ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﭘﻴﺎﻣﱪﻯ ﻭ ﻛﺘﺎﺏ ﺧﻴﺎﻝ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺍﺯ ﺳﺤﺮ ﻫﻢ ﭘﺎﺋﲔﺗﺮ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﮔﻔﺘﻨﺪ »‪‬ﺑ ِﻞ ﺍﻓﹾﺘ‪‬ﺮﺍ ﹸﺓ« ﺗﺮﻗﹼﻰ ﺍﺳﺖ ﺍﺯ ﺳﺎﺑﻖ‪ ،‬ﺯﻳﺮﺍ ﺧﻮﺍﺏ ﺑﻮﺩﻥ ﻻﺯﻣﻪﺍﺵ ﺍﺷﺘﺒﺎﻩ ﺍﻣﺮ ﻭﱃ ﺍﻓﺘﺮﺍﺀ‬ ‫ﻣﺴﺘﻠﺰﻡ ﺗﻌﻤ‪‬ﺪ ﺍﺳﺖ ﻳﻌﲎ ﺍﺷﺘﺒﺎﻩ ﻧﻜﺮﺩﻩ ﺑﻠﻜﻪ ﻋﻤﺪﹰﺍ ﺍﻓﺘﺮﺍ ﺑﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻭ »ﺑ‪‬ﻞ ْ ‪‬ﻫ ‪‬ﻮ ﺷﺎ ِﻋﺮ‪ «‬ﺗﺮﻗﹼﻰ ﺍﺳﺖ ﺍﺯ ﺟﻬﺖ ﺩﻳﮕﺮ‪ ،‬ﺯﻳﺮﺍ ﻣﻔﺘﺮﻯ ﺍﺯ ﺭﻭﻯ ﺗﺪﺑ‪‬ﺮ ﻭ ﺗﻔﻜﹼﺮ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﺍﻣ‪‬ﺎ‬ ‫ﺷﺎﻋﺮ ﺭﻭﻯ ﺧﻴﺎﻝ ﻭ ﺑﺪﻭﻥ ﺗﺪﺑ‪‬ﺮ ﻭ ﺗﻔﻜﹼﺮ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﺍﻣ‪‬ﺎ ﺷﺎﻋﺮ ﺭﻭﻯ ﺧﻴﺎﻝ ﻭ ﺑﺪﻭﻥ ﺗﺪﺑ‪‬ﺮ ﺗﻜ ﻠﹼﻢ ﻣﻰﻛﻨﺪ‪.«...‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪٣٩:‬ﻭ‪» [٤٠‬ﺑﻞ« ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺑﺮﺍﻯ ﺗﺮﻗﹼﻰ ﺍﺳﺖ ﻳﻌﲎ ﻧﻪ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﺣﻔﻆ ﻧﺘﻮﺍﻧﻨﺪ ﺑﻠﻜﻪ ﺁﺗﺶ ﺑﻪ ﻧﺎﮔﻬﺎﻥ ﺑﺮ ﺁ‪‬ﺎ ﺁﻳﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ »ﺑﻞ« ﭼﻨﺎﻧﻜﻪ ﻗﺎﻣﻮﺱ ﻭ ﻏﲑﻩ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﻏﺮﺿﻰ ﺑﻪ ﻏﺮﺿﻰ ﺍﺳﺖ ﺑﻨﺎ ﺑﺮﺍﻳﻦ ﻻﺯﻡ ﻧﻴﺴﺖ ﳘﻴﺸﻪ ﭘﻰ ﺍﺑﻄﺎﻝ ﻣﺎ ﻗﺒﻞ »ﺑﻞ« ﺑﮕﺮﺩﱘ ﺩﺭ‬ ‫ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺍﻋﻠﻰ‪ [١٦-١٤:‬ﻭ ﻏﲑﻩ ﺍﮔﺮ ﻛﻌﻨﺎﻯ ﺍﺧﲑ ﺭﺍ ﺑﻪ ﻧﻈﺮ ﺁﻭﺭﱘ ﻛﺎﺭ ﺁﺳﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺗﺎ ﺍﻳﻨﺠﺎ ﺳﻪ ﻣﻌﲎ ﺍﺯ ﻣﻌﺎﱏ »ﺑﻞ« ﮔﻔﺘﻪ ﺷﺪ‪.‬‬ ‫‪ -١‬ﺍﺑﻄﺎﻝ ﻣﺎ ﻗﺒﻞ ﻭ ﺗﺼﺤﻴﺢ ﻣﺎ ﺑﻌﺪ‪.‬‬ ‫‪ -٢‬ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﻏﺮﺿﻰ ﺑﻐﺮﺽ ﺩﻳﮕﺮ‪.‬‬ ‫‪ -٣‬ﺗﺮﻗﹼﻰ‪.‬‬ ‫ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﺮﺍﻯ »ﺑﻞ« ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺑﺎﻳﺪ ﺩﻳﺪ‪ .‬ﻭ ﺩﺭ ﺧﺎﲤﻪ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﻌﻨﺎﻯ ﺍﺿﺮﺍﺏ ﻭ ﺗﺪﺍﺭﻙ ﺩﺭ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﻣﻠﺤﻮﻅ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪ ‬ﻠﹶﺪ = ﺳﺮﺯﻣﲔ ]ﺍﻋﺮﺍﻑ‪ ،[٥٨:‬ﺳﺮﺯﻣﲔ ﭘﺎﻙ ﻭ ﺧﻮﺏ ﻋﻠﻔﺶ ﺑﻪ ﺍﺫﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻣﻰﺭﻭﻳﺪ ﻭ ﺳﺮﺯﻣﻴﲎ ﻛﻪ ﺧﺒﻴﺚ ﺍﺳﺖ ﻋﻠﻒ ﺁﻥ ﳕﻰﺭﻭﻳﺪ ﻣﮕﺮ ﺑﺼﻌﻮﺑﺖ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺑ‪‬ﻠﹶﺪ ﺑﻪ ﻣﻌﲎ ﺷﻬﺮ ﻧﻴﺴﺖ ﻭ ﻣﻌﻨﺎﻯ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﻗﺮﺁﻥ ﻧﻴﺰ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ‪ ،‬ﺳﺮﺯﻣﲔ ﻭ ﺩﻳﺎﺭ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺻﻄﻼﺡ ﻓﻌﻠﻰ‪ ،‬ﻋﺮ‪‬ﺎ)ﺳﺎﻝ ‪ ١٣٩٠‬ﻗﻤﺮﻯ ﻫﺠﺮﻯ(‬ ‫ﲟﺎﻟﻚ‪ ،‬ﺑﻼﺩ ﻣﻰﮔﻮﻳﻨﺪ‪.‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﹶﺍﹾﻟ ‪‬ﺒ ﹶﻠ ‪‬ﺪ ‪‬ﻭ ﺍﻟﹶﺒ‪‬ﻠﹾﺪ‪‬ﺓ‪ ...‬ﻛﻞﹼ ﻗﻄﻌﻪ ﻣﻦ ﺍﻻﺭﺽ ﻣﺴﺘﺨﲑﺓ ﻋﺎﻣﺮﺓ ﺍﻭﻏﺎﻣﺮﺓ« ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪» :‬ﹶﺍﹾﻟ‪‬ﺒ ﹶﻠ ‪‬ﺪ ‪‬ﻭ ﺍﻟﹾﺒ‪ ‬ﻠﹾﺪ‪‬ﺓ ﻛﻞﹼ ﻣﻮﺿﻊ ﻣﻦ ﺍﻻﺭﺽ ﻋﺎﻣﺮﹰﺍ ﺍﻭﺧﻼﺀ« ﺭﺍﻏﺐ‬ ‫ﮔﻔﺘﻪ‪ :‬ﺑﻠﺪ ﻣﻜﺎﱏ ﺍﺳﺖ ﳏﺪﻭﺩ ﻭ ﻣﻌﲔ ﻭ ﳏﻞ ﺍﻧﺲ ﺑﻪ ﺍﺟﺘﻤﺎﻉ ﺳﺎﻛﻨﲔ ﻭ ﺍﻗﺎﻣﺘﺸﺎﻥ‪ ،‬ﲨﻊ ﺁﻥ ﺑﻠﺪ ﻭ ﺑﻠﺪﺍﻥ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻋﺮﺍﻑ‪ ،[٥٧:‬ﺍﺑﺮ ﺭﺍ ﺑﺮﺍﻯ ﺳﺮﺯﻣﻴﲎ ﻣﺮﺩﻩ ﺳﻮﻕ ﺩﺍﺩﱘ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺁﻥ ﺁﺏ ﻧﺎﺯﻝ ﳕﻮﺩﱘ‪] .‬ﺳﺒﺎﺀ‪ [١٥:‬ﺳﺮﺯﻣﲔ ﺩﻟﭽﺴﺐ ﻭ ﺧﻮﺵ ﺁﻳﻨﺪ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﭼﻬﺮﻩ ﺳﺎﺯ ]ﻕ‪ ،[٣٦:‬ﺩﺭ‬ ‫ﺳﺮﺯﻣﲔﻫﺎ ﺭﺍﻫﻬﺎ ﺳﺎﺧﺘﻨﺪ ﺁﻳﺎ ﻓﺮﺍﺭﮔﺎﻫﻰ ﻫﺴﺖ؟‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺍﺑﺮﺍﻫﻴﻢ‪ ،[٣٥:‬ﻭ ﺁﻳﺎﺕ ‪١‬ﻭ‪ ٢‬ﺳﻮﺭﻩ ﺑﻠﺪ ‪ -‬ﻭ ‪ ٣‬ﺳﻮﺭﻩ ﺗﲔ ‪ -‬ﻭ ‪ ١٢٦‬ﺑﻘﺮﻩ ‪ -‬ﻭ ‪ ٩١‬ﳕﻞ ﻛﻪ ﻧﻮﻋﹰﺎ »ﺑﻠﺪ« ﺭﺍ ﺷﻬﺮ ﻣﻜﹼﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﺍﮔﺮ ﺳﺮﺯﻣﲔ ﺑﮕﻮﺋﻴﻢ ﻭ ﺍﺯ ﻣﻌﲎ ﺍﻭ‪‬ﻝ‬ ‫ﺧﺎﺭﺝ ﺩﺍﺷﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﻳﺎﺭ ﻭ ﺳﺮﺯﻣﲔ ﺷﺎﻣﻞ ﺷﻬﺮ ﻧﻴﺰ ﻫﺴﺖ ﺑﻘﻴ‪‬ﻪ ﻣﻄﻠﺐ ﺩﺭ »ﻗﺮﻳﻪ ﻭ ﻣﺪﻳﻨﻪ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻠﺲ = ﺍﺑﻼﺱ ﺑﻪ ﻣﻌﲎ ﻳﺄﺱ ﺍﺳﺖ ]ﺭﻭﻡ‪ [١٢:‬ﺭﻭﺯﻯ ﻛﻪ ﻗﻴﺎﻣﺖ ﺑﺮﭘﺎ ﺷﻮﺩ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻣﺄﻳﻮﺱ ﺷﻮﻧﺪ‪.‬‬ ‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺑﻼﺱ ﺑﻪ ﻣﻌﲎ ﻳﺄﺱ ﺍﺳﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﻪ ﻣﻌﲎ ﺣﲑﺕ ﺑﻪ ﻫﻨﮕﺎﻡ ﲤﺎﻡ ﺑﻮﺩﻥ ﺣﺠ‪‬ﺖ ﻃﺮﻑ ﺍﺳﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﮔﻨﺎﻫﻜﺎﺭﺍﻥ‬ ‫ﺤﻴ‪ ‬ﺮ«‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺑﻼﺱ ﺍﻧﺪﻭﻫﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺷﺪ‪‬ﺕ ﺳﺨﱴ ﻧﺎﺷﻰ ﺷﻮﺩ‪ ...‬ﻭ ﭼﻮﻥ ﺷﺨﺺ ﺍﻧﺪﻭﻫﮕﲔ ﺑﻴﺸﺘﺮ ﺍﻭﻗﺎﺕ‬ ‫ﺲ ﻭ ‪‬ﺗ ‪‬‬ ‫ﺲ‪ :‬ﻳِﺌ ‪‬‬ ‫ﻣﺘﺤﻴ‪‬ﺮ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ‪» :‬ﹶﺍ ‪‬ﺑ ﹶﻠ ‪‬‬ ‫ﺲ ﻓﻼﻥ ﻳﻌﲎ ﺳﺎﻛﺖ ﺷﺪ ﻭ ﺣﺠ‪‬ﺘﺶ ﻗﻄﻊ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺳﺎﻛﺖ ﻣﻰﺷﻮﺩ ﻭ ﭼﺎﺭﻩ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﻣﻰﺑﺮﺩ ﮔﻮﻳﻨﺪ‪ :‬ﹶﺍ‪‬ﺑ ﹶﻠ ‪‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﲢﻴ‪‬ﺮ ﻭ ﻳﺄﺱ ﻭ ﺍﻧﺪﻭﻩ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﮔﺮ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺭﺍ ﻳﺄﺱ ﻳﺎ ﺍﻧﺪﻭﻩ ﺑﮕﲑﱘ ﻣﺎﻧﻌﻰ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ]ﺍﻧﻌﺎﻡ‪ ،[٤٤:‬ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻧﺎﮔﻬﺎﻥ ﮔﺮﻓﺘﻴﻢ ﭘﺲ ﺁﻧﮕﺎﻩ‬ ‫ﻣﺄﻳﻮﺱ ﻭ ﻣﺘﺤﻴ‪‬ﺮ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺳﻮﺭﻩ ﺭﻭﻡ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺁﻣﺪﻥ ﺑﺎﺭﺍﻥ ﻭ ﺷﺎﺩﻯ ﻣﺮﺩﻡ‪ ،‬ﺁﻣﺪﻩ ]ﺭﻭﻡ‪ [٤٩:‬ﻭ ﺣﻘﹼﺎ ﻛﻪ ﺁ‪‬ﺎ ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﺑﺎﺭﺍﻥ ﻣﺄﻳﻮﺱ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺁﻳﻪ ]ﺷﻮﺭﻯ‪ ،[٢٨:‬ﺍﺳﺖ ﻭ ﺑﺎ ﻣﻼﺣﻈﻪ ﺁﻥ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺑﻼﺱ ﺑﻪ ﻣﻌﲎ ﻳﺄﺱ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﻨﻮﻁ ﻣﺴﻠﹼﻤ ﹰﺎ ﺑﻪ ﻣﻌﻨﺎﻯ ﻳﺄﺱ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻠﻊ = ﻓﺮﻭ ﺑﺮﺩﻥ‪] .‬ﻫﻮﺩ‪ [٤٤:‬ﮔﻔﺘﻪ ﺷﺪ ﺍﻯ ﺯﻣﲔ ﺁﺏ ﺗﺮﺍ ﻓﺮﻭ ﺑﺮ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻠﻎ = ﺑ‪‬ﻠﻮﻍ ﻭ ﺑﻼﻍ‪ ،‬ﻳﻌﲎ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻧﺘﻬﺎ ﻣﻘﺼﺪ ﺍﻋﻢ‪ ‬ﺍﺯ ﺁﻧﻜﻪ ﻣﻜﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺯﻣﺎﻥ ﻳﺎ ﺍﻣﺮﻯ ﻧﻌﻴ‪‬ﻦ ﻭ ﮔﺎﻫﻰ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﻣﻘﺼﺪ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺁﺧـﺮ ﺁﻥ ﻧﺮﺳـﺪ‬ ‫ﺖ ﺍﻟﻴﻪ ﻭ ﻛﺬﻟﻚ ﺍﺫﺍ ﺷﺎﺭﻓﺖ ﻋﻠﻴﻪ‪ ...‬ﻭ ﺍﻻﺑﻼﻍ ﺍﻻﻳﺼﺎﻝ ﻭ ﻛﺬﻟﻚ ﺍﻟﺘﺒﻠﻴﻎ ﻭ ﺍﻻﺳﻢ ﻣﻨﻪ ﺍﻟﺒﻼﻍ ﻭ ﺍﻟﺒﻼﻍ ﺍﻳﻀ ﹰﺎ ﺍﻟﻜﻔﺎﻳﺔ«‪.‬‬ ‫)ﻣﻔﺮﺩﺍﺕ( ﺩﺭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ‪» :‬ﺑﻠﻐﺖ ﺍﳌﻜﺎﻥ ﺑﻠﻮﻏﹰﺎ ﻭ ﺻﻠ ‪‬‬ ‫ﺭﺍﻏﺐ ﺑﺎ ﺁﻧﻜﻪ ﺑﻼﻍ ﺭﺍ ﻣﺼﺪﺭ ﺛﻼﺛﻰ ﮔﺮﻓﺘﻪ‪ ،‬ﺑﻪ ﻣﻌﲎ ﺗﺒﻠﻴﻎ ﻭ ﻛﻔﺎﻳﺔ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬

‫]ﻳﻮﺳﻒ‪ [٢٢:‬ﭼﻮﻥ ﺑﻪ ﺟﻮﺍﱏ ﺭﺳﻴﺪ ﺑﻪ ﺍﻭ ﺣﻜﻢ ﻭ ﻋﻠﻢ ﻋﻄﺎ ﻛﺮﺩﱘ‪.‬‬ ‫]ﺑﻘﺮﻩ‪.[٢٣١:‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﺑﻠﻐﻦ« ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﭘﺎﻳﺎﻥ ﺍﺟﻞ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺑﻌﺪ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ ﺍﺟﻞ ﺭﺟﻮﻉ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪ .‬ﻭﱃ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ‬ ‫ﺍﺯ »‪‬ﺑ ﹶﻠ ‪‬ﻐ ‪‬ﻦ ﹶﺍ ‪‬ﺟ ﹶﻠ ‪‬ﻬﻦ‪ «‬ﲤﺎﻡ ﺷﺪﻥ ﺍﺟﻞ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ »ﺍﺟﻞ« ﺑﺘﻔﻀﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪.‬‬ ‫]ﻃﻼﻕ‪ [٣:‬ﻫﺮ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﺗﻮﻛﹼﻞ ﻛﺮﺩ ﺧﺪﺍ ﺑﺮﺍﻯ ﺍﻭ ﻛﺎﰱ ﺍﺳﺖ‪ ،‬ﺣﻘﹼﺎ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻯ ﺍﻭ ﻛﺎﰱ ﺍﺳﺖ‪ ،‬ﺣﻘﹼﺎ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻛﺎﺭ ﺧﻮﺩ ﻣﻰﺭﺳﺪ ﻭ ﻛﺴﻰ ﺍﻭ ﺭﺍ ﻣﻨﻊ ﳕﻰﻛﻨﺪ‪ .‬ﺿـﻤﲑ‬ ‫»ﺍﻣﺮﻩ« ﺑﻪ »ﺍﻟﻠﹼﻪ« ﺑﺮﻣﻰﮔﺮﺩﺩ ﻭ »ﺑﺎﻟﻎ« ﻻﺯﻡ ﺍﺳﺖ ﻧﻪ ﻣﺘﻌﺪ‪‬ﻯ‪.‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٢٠:‬ﮔﻔﺘﻴﻢ ﻛﻪ ﺍﺑﻼﻍ ﺑﻪ ﻣﻌﲎ ﺗﺒﻠﻴﻎ ﺍﺳﺖ ﺧﻮﺍﻩ ﺍﺳﻢ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺟﻮﻫﺮﻯ ﮔﻔﺘﻪ ﻭ ﺧﻮﺍﻩ ﻣﺼﺪﺭ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﭘﺲ ﺍﮔﺮ ﺭﻭ ﮔﺮﺩﺍﻧﻨﺪ ﻭﻇﻴﻔﻪ ﺗﻮ ﻓﻘﻂ ﺗﺒﻠﻴﻎ ﻭ ﺭﺳﺎﻧﺪﻥ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻧﺒﻴﺎﺀ‪ [١٠٦:‬ﻃﱪﺳﻰ ﻭ ﺑﻴﻀﺎﻭﻯ ﻭ ﺭﺍﻏﺐ »ﺑﻼﻍ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻛﻔﺎﻳﺖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻳﻌﲎ ﺩﺭ ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﺮ ﺍﻫﻞ ﺍﺧﻼﺹ ﻛﻔﺎﻳﺖ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺷﺎﻳﺪ ﺍﻳﻦ ﺍﺯ ﺑﺎﺏ ﺗﺴﻤﻴﻪ ﻣﺴﺒ‪‬ﺐ ﺑﻪ ﺍﺳﻢ ﺳﺒﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻔﺎﻳﺖ ﻣﺴﺒ‪‬ﺐ ﺍﺯ ﺗﺒﻠﻴﻎ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻠﻰ = ﺣﺮﻑ ﺟﻮﺍﺏ ﺍﺳﺖ ﺑﺮﺍﻯ ﺭﺩ‪ ‬ﻧﻔﻰ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [٨١:‬ﻳﻬﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﺑﺪﹰﺍ ﺑﻪ ﻣﺎ ﻋﺬﺍﺏ ﴰﺎ ﺭﺍ ﻣﺲ‪ ‬ﻣﻰﻛﻨﺪ ﻫﺮ ﻛﻪ ﺭﺍ ﻛﻪ ﮔﻨﺎﻫﻜﺎﺭ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭ ﮔﺎﻫﻰ ﺟﻮﺍﺏ ﺍﺳﺖ ﺑﺎﺳﺘﻔﻬﺎﻡ ﻣﻘﺮﻭﻥ ﺑﻪ ﻧﻔﻰ‪ ،‬ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ [١٧٢:‬ﻳﻌﲎ ﺁﺭﻯ ﺗﻮ ﺧﺪﺍﻯ ﻣﺎﺋﻰ‪ .‬ﻓﺮﻕ ﺑﻠﻰ ﻭ ﻧﻌﻢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻠﻰ ﺟﻮﺍﺏ ﻧﻔﻰ ﻭ ﻧﻌﻢ ﺟﻮﺍﺏ ﺍﳚﺎﺏ ﺍﺳﺖ ‪،‬ﻣﺜﻞ‬ ‫]ﺍﻋﺮﺍﻑ‪.[٤٤:‬‬ ‫ﺍﮔﺮ ﻛﺴﻰ ﮔﻮﻳﺪ »ﻣﺎ ﻋﻨﺪﻯ ﺷﻴﺌﻰ« ﻫﺮﮔﺎﻩ ﺩﺭ ﺟﻮﺍﺏ ﮔﻮﺋﻴﻢ‪ :‬ﺑﻠﻰ‪ ،‬ﺳﺨﻦ ﺍﻭ ﺭﺍ ﺭﺩ ﻛﺮﺩﻩﺍﱘ ﻭ ﺍﮔﺮ ﮔﻮﺋﻴﻢ‪ :‬ﻧﻌﻢ‪ ،‬ﺗﺼﺪﻳﻖ ﳕﻮﺩﻩﺍﱘ ﻛﻠﻤﻪ ﺑﻠﻰ ‪ ٢٢‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫‪‬ﺑ ِﻠ ‪‬ﻰ = )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ( ﻛﻬﻨﻪ ﺷﺪﻥ‪ .‬ﮔﻮﻳﻨﺪ‪» :‬ﺑﻠﻰ ﺍﻟﺜﻮﺏ ﺑﻠ ‪‬ﻰ ﻭ ﺑﻼ ًﺀ« ﻳﻌﲎ ﻟﺒﺎﺱ ﻛﻬﻨﻪ ﺷﺪ )ﻣﻔﺮﺩﺍﺕ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺍﻣﺘﺤﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺑﺘﻼﺀ ﮔﻮﻳﻨﺪ ﻛﻪ ﮔﻮﻳﺎ ﻣ‪‬ﻤ‪ ‬ﺘﺤِﻦ‪،‬‬ ‫ﺍﻣﺘﺤﺎﻥ ﺷﺪﻩ ﺭﺍ ﺍﺯ ﻛﺜﺮﺕ ﺍﻣﺘﺤﺎﻥ ﻛﻬﻨﻪ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻪ ﻏﻢ ﻭ ﺍﻧﺪﻭﻩ ﺍﺯ ﺁﻥ ﺳﺒﺐ ﺑﻼﺀ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺪﻥ ﺭﺍ ﻛﻬﻨﻪ ﻭ ﻓﺮﺳﻮﺩﻩ ﻣﻰﻛﻨﺪ )ﻣﻔﺮﺩﺍﺕ(‪.‬‬ ‫ﺗﻜﻠﻴﻒ ﺭﺍ ﺑﺪﺍﻥ ﻋﻠﹼﺖ ﺑﻼﺀ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺮ ﺑﺪﻥ ﮔﺮﺍﻥ ﺍﺳﺖ )ﻭ ﺁﻥ ﺭﺍ ﻓﺮﺳﻮﺩﻩ ﻣﻰﻛﻨﺪ( ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺁﻥ ﺍﻣﺘﺤﺎﻥ ﺍﺳﺖ )ﻗﺎﻣﻮﺱ(‪.‬‬ ‫‪] - ١‬ﺍﻋﺮﺍﻑ‪ .[١٦٨:‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﻣﺘﺤﺎﻥ ﻫﻢ ﺑﺎ ﻧﻌﻤﺖ ﻭ ﻫﻢ ﺑﺎ ﻧﻘﻤﺖ ﻣﻰﺷﻮﺩ‪ ،‬ﻧﻈﲑ ﺁﻥ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪[ ٣٥:‬ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺁﻳﻪ ]ﻓﺠﺮ‪.[١٥:‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻧﻌﻤﺖ ﻭ ﺑﻼ ﻫﺮ ﺩﻭ ﺍﻣﺘﺤﺎﻥ ﺍﺳﺖ‪ .‬ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺻﺎﺣﺐ ﻧﻌﻤﺖ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺷﺨﺺ ﻣﺒﺘﻼ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺷﺨﺺ ﻣﺒﺘﻼ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﺧﻮﺍﺭ ﺍﺳﺖ‪،‬‬ ‫ﺑﺎﻳﺪ ﺩﻳﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺖ ﻭ ﺑﻼﺀ‪ ،‬ﭼﻪ ﻋﻜﻠﻰ ﻭ ﭼﻪ ﺻﱪﻯ ﻭ ﻳﺎ ﺷﻜﺮﻯ ﻭ ﻋﱪﺗﻰ ﺍﺯ ﻭﻯ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫‪] -٣‬ﻃﻪ‪ [١٢٠:‬ﺁﻳﺎ ﺗﻮ ﺭﺍ ﺑﻪ ﺩﺭﺧﺖ ﳘﻴﺸﮕﻰ ﻭ ﺑﻪ ﭘﺎﺩﺷﺎﻫﻰ ﻛﻪ ﻛﻬﻨﻪ ﳕﻰﺷﻮﺩ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﺭﺍﻫﻨﻤﺎﺋﻰ ﻛﻨﻢ؟‬ ‫‪] -٤‬ﻃﺎﺭﻕ‪ [١٠-٩:‬ﺭﻭﺯﻳﻜﻪ ‪‬ﺎ‪‬ﺎ ﺍﻣﺘﺤﺎﻥ ﺷﻮﻧﺪ ﭘﺲ ﺑﺮﺍﻯ ﺍﻭ ﻧﻪ ﻧﲑﻭﺋﻰ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ ﻭ ﻧﻪ ﻛﻤﻜﻰ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺳﺮﺍﺋﺮ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻜﺎﺭ ﺁﺩﻣﻰ ﺍﺳﺖ ﻭ ﺍﻣﺘﺤﺎﻥ ﺷﺪﻥ‬ ‫ﺁ‪‬ﺎ ﺗﻮﺃﻡ ﺑﺎ ﻇﻬﻮﺭ ﺣﻘﺎﺋﻖ ﺁ‪‬ﺎﺳﺖ ﻟﺬﺍ ﺑﻌﻀﻰ »‪‬ﺗﺒ‪‬ﻠﻰ« ﺭﺍ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﻗﺮﻳﺐ ﺑﻪ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺍﺳﺖ ﺁﻳﻪ ]ﻳﻮﻧﺲ‪ [٣٠:‬ﺩﺭ ﺁﳒﺎ ﻫﺮ ﻧﻔﺲ ﺁﻧﭽﻪ ﺭﺍ ﭘﻴﺶ ﻓﺮﺳﺘﺎﺩﻩ ﺍﻣﺘﺤﺎﻥ‬ ‫ﻣﻰﻛﻨﺪ ﻭ ﺑﺪ ﻭ ﺧﻮﺏ ﺁﻥ ﺭﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﺁﻥ ﺗﻮﺃﻡ ﺑﺎ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻋﻤﻞ ﺍﺳﺖ‪.‬‬ ‫‪] -٥‬ﺑﻘﺮﻩ‪.[٤٩:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﳑﻜﻦ ﺍﺳﺖ »ﺫﻟﻜﻢ« ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﺬﺍﺏ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺍﺷﺎﺭﻩ ﺑﻪ »‪‬ﻧﺠ‪‬ﻴﻨﺎ ﹸﻛ ‪‬ﻢ« ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺕ ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﻣﺼﻴﺒﺖ ﻭ ﺗﻨﺪﻭﻩ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭ‪‬ﻡ ﺍﻣﺘﺤﺎﻥ ﻧﻌﻤﱴ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ‪‬ﺮ ﺩﻭ ﺍﺷﺎﺭﻩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ١٤١‬ﺍﻋﺮﺍﻑ ﻭ ‪ ٦‬ﺍﺑﺮﺍﻫﻴﻢ‪.‬‬ ‫‪] -٦‬ﺍﻧﻔﺎﻝ‪ [١٧:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٩‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻼﺀ ﺩﺭ ﺧﲑ ﻭ ﺷﺮ‪ ‬ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺍﺑﻼﺀ ﻓﻘﻂ ﺩﺭ ﺍﻧﻌﺎﻡ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺍﺑﻼﺀ ﺩﺭ ﺁﻳﻪ ﻓـﻮﻕ ﺍﻣﺘﺤـﺎﻥ‬ ‫ﻧﻴﻜﻮﺳﺖ‪.‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺍﻣﺘﺤﺎﻥ ﻛﻪ ﺍﻣﺘﺤﺎﻥ ﺧﺪﺍﻭﻧﺪﻯ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﺑﻪ »ﻓﱳ« ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻨﺖ = ﺩﺧﺘﺮ‪ .‬ﺑﻨﺖ ﻭﺍﺑﻨﺔ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺩﺧﺘﺮ ﺍﺳﺖ ﻣﺜﻞ ]ﲢﺮﱘ‪ [١٢:‬ﲨﻊ ﺁﻥ ﺑﻨﺎﺕ ﺍﺳﺖ ﻧﻈﲑ ]ﻃﻮﺭ‪.[٣٩:‬‬ ‫‪] -١‬ﺍﻧﻌﺎﻡ‪.[١٠١-١٠٠:‬‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻣﻜﻮﺭﺩ ﺩﻗﹼﺖ ﺍﺳﺖ‪ .‬ﺍﻭ‪‬ﻝ ﺍﻳﻨﻜﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﻣﺮﺩﻡ ﺟﻦ ﺭﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﻋﺎﱂ ﺷﺮﻳﻚ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﻣﺜﻞ ﻋﻘﻴﺪﻩ ﳎﻮﺱ ﻛﻪ ﺑﻴﺰﺩﺍﻥ ﻭ ﺍﻫﺮﳝﻦ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﻫﺮ ﺧﻴﺰ ﺭﺍ ﺍﺯ ﻳﺰﺩﺍﻥ ﻭ ﻫﺮ ﺷﺮ‪ ‬ﺭﺍ ﺍﺯ ﺍﻫﺮﳝﻦ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻣﺜﻞ ﻳﺰﻳﺪﻳ‪‬ﻪ ﻛﻪ ﺑﺎﻟﻮﻫﻴ‪‬ﺖ ﺍﺑﻠﻴﺲ ﻗﺎﺋﻞﺍﻧﺪ‪.‬‬ ‫ﺕ« ﺁﻳﺎ ﺍﺯ ﻣﻼﺋﻜﻪﺍﻧﺪ ﻳﺎ ﺍﺯ ﺟﻦ‪ ‬ﻭ ﻳﺎ ﺍﺯ ﻣﻼﺋﻜﻪ ﻭ ﺑﺸﺮ؟‪.‬‬ ‫ﲔ ‪‬ﻭ ﺑ‪‬ﻨﺎ ٍ‬ ‫ﺩﻭ‪‬ﻡ‪ :‬ﺑﻨﲔ ﻭ ﻣﻨﺎﺕ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﺧ ‪‬ﺮ ﻗﻮﺍِﻟ ‪‬ﻪ ﺑ‪‬ﻨ ‪‬‬ ‫ﺠﻦ‪ «‬ﺍﻧﺴﺐ ﺍﺳﺖ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﺑﻨﲔ ﻭ ﺑﻨﺎﺕ‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻗﺮﻳﺶ ﮔﻮﻳﻨﺪ ﺧﺪﺍ ﺍﺯ ﺟﻦ‪ ‬ﺯﻥ ﮔﺮﻓﺖ )ﻧﻌﻮﺫ ﺑﺎﷲ( ﻭ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺍﺯﺩﻭﺍﺝ ﺁﻳﻪ »ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﻮ ﺍﻟﻠﹼ ِﻪ ‪‬ﺷﺮ‪‬ﻛﺎ َﺀ ﺍ ﹾﻟ ِ‬ ‫ﳘﻪ ﺍﺯ ﻣﻼﺋﻜﻪﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺑﻪ ﻃﻮﺭ ﺍﺣﺘﻤﺎﻝ ﻭ ﺗﺮﺩﻳﺪ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭﱃ ﳕﻰﺷﻮﺩ ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻧﻈﲑ ]ﺯﺧﺮﻑ‪] ،[١٩:‬ﺻﺎﻓﺎﺕ‪ [١٥٠:‬ﺻﺮﻳﺢﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣـﺸﺮﻛﺎﻥ‬ ‫ﻣﻼﺋﻜﻪ ﺭﺍ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻧﻪ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺭﺩ‪ ‬ﺁ‪‬ﺎ ﺁﻣﺪﻩ ]ﻃﻮﺭ‪.[٣٩:‬‬

‫ﺕ« ﻣﻄﻠﱮ ﺟﺪﺍﮔﺎﻧﻪ ﺑﺎﺷﺪ ﻭ ﻧﻴﺰ ﺟﺎﻋﻠﲔ ﺷﺮﻛﺎﺀ ﻏﲑ ﺍﺯ ﺧﺎﺭﻗﲔ ﺑﻨﲔ ﻭ ﺑﻨﺎﺕ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﲎ ﻋﺪ‪‬ﻩﺍﻯ ﻫﻢ ﺑﺮﺍﻯ ﺧﺪﺍ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺟﻌﻞ‬ ‫ﲔ ‪‬ﻭ ﺑﻨﺎ ٍ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ » ‪‬ﺧﺮ‪‬ﻗﻮﺍ ﹶﻟ ‪‬ﻪ ﺑ‪‬ﻨ ‪‬‬ ‫ﻛﺮﺩﻧﺪ ﳘﺎﻥ ﻣﻼﺋﻜﻪﺍﻧﺪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻭ ﺍﻣ‪‬ﺎ ﭘﺴﺮﺍﻥ ﺭﺍ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺍﺯ ﺟﻦ‪ ‬ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﺆﻳﺪ ﺍﺑﻦ ﻣﻄﻠﺐ ﺁﻳﻪ ]ﺻﺎﻓﺎﺕ‪ [١٥٨:‬ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﻣﻴﺎﻥ ﺧﺪﺍ ﻭ ﺟﻦ ﻧﺴﺐ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻧﺪ‪ ،‬ﺑﻨﺎ ﺑﻪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﮔﻔﺘﻨﺪ‪ :‬ﻣﻼﺋﻜﻪ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻭ ﺟﻦ‪ ‬ﭘﺴﺮﺍﻥ ﺧﺪﺍﻳﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﺑﻨﲔ« ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻳﻬﻮﺩ ﻋﺰﻳﺮ ﺭﺍ ﭘﺴﺮ ﺧﺪﺍ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﻧﺼﺎﺭﻯ ﻣﺴﻴﺢ ﺭﺍ! ﮔﻮﺋﻴﻢ »ﺑﻨﲔ« ﲨﻊ ﺍﺑﻦ ﺍﺳﺖ ﻭ ﻧﺼﺎﺭﻯ ﻭ ﻳﻬﻮﺩ ﺩﻭ ﭘﺴﺮ ﺑﻴـﺸﺘﺮ‬ ‫ﻧﮕﻔﺘﻪﺍﻧﺪ ﻋﻠﻰ ﻫﺬﺍ ﻻﺯﻡ ﺑﻮﺩ »ﺑﻨﲔ« ﺗﺜﻨﻴﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻧﻪ ﲨﻊ ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺍﻭﺿﺎﻉ ﻣﺸﺮﻛﲔ ﺍﺳﺖ ﻧﻪ ﺍﻫﻞ ﻛﺘﺎﺏ‪ .‬ﺗﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻳﺎﺗﻰ ﺍﺯ ﺳﻮﺭﻩ ﺻﺎﻓﺎﺕ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ ﺗﺎ‬ ‫ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﺷﻮﺩ‪...‬‬ ‫]ﺻﺎﻓﺎﺕ‪.[١٥٨-١٤٩:‬‬ ‫ﲑ ﻋِ ﻠﹾﻢ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ‪ :‬ﺑﻨﲔ ﺭﺍ ﺍﺯ ﺟﻦ ﻭ‬ ‫ﺕ ‪‬ﺑ ‪‬ﻐ ِ‬ ‫ﲔ ‪‬ﻭ ﺑ‪‬ﻨﺎ ٍ‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﻭ ﺭﺩ‪ ‬ﺍﻳﻦ ﺳﺨﻦ ﻛﻪ ﻣﻼﺋﻜﻪ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍﻳﻨﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ! ﺍﻳﻦ ﺁﻳﻪ ﺑﺎ ﻣﻼﺣﻈﻪ » ‪‬ﻭ ‪‬ﺧﺮ‪‬ﻗﹸﻮﺍﹶﻟ ‪‬ﻪ ﺑ‪‬ﻨ ‪‬‬ ‫ﺑﻨﺎﺕ ﺭﺍ ﺍﺯ ﻣﻼﺋﻜﻪ ﺗﺮﺍﺷﻴﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺕ ‪‬ﻭ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹾﺒ‪‬ﻨ‪‬ﻮ ﹶﻥ« ﺩﺭﺑﺎﺭﻩ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻛﻪ ﭼﺮﺍ ﺁ‪‬ﺎ ﺭﺍ ﻓﻘﻂ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﭘﺴﺮﺍﻥ ﺩﺭ ﻧﺰﺩ ﴰﺎ ‪‬ﺘﺮ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﭘـﺴﺮﺍﻥ‬ ‫ﻚ ﺍﻟﹾﺒِﻨﺎ ‪‬‬ ‫ﻭ ﺩﺭﺍﻳﻦ ﺻﻮﺭﺕ »ﹶﺍِﻟ ‪‬ﺮﺑ‪ ‬‬ ‫ﳕﻰﺩﺍﻧﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﭼﺮﺍ ﭘﺴﺮ ﺭﺍﻓﻘﻂ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻨﺪ ﺯﻳﺮﺍ ﺁ‪‬ﺎ ﺑﻪ ﺧﺪﺍ ﻧﻴﺰ ﭘﺴﺮ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ ﻣﻨﺘﻬﺎ ﺍﺯ ﺟﻦ‪ ‬ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‬ ‫ﳐﻔﻰ ﳕﺎﻧﺪ‪ :‬ﻣﻀﻤﻮﻥ ﺁﻳﻪ ]ﺯﺧﺮﻑ‪ [١٥:‬ﺁﻧﺴﺖ ﻛﻪ ﻣﺸﺮﻛﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺑﻨﲔ ﻭ ﺑﻨﺎﺕ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺁ‪‬ﺎ ﺑﻪ ﻃﻮﺭ ﺗﻮﺍﻟﺪ ﺍﺯ ﺧﺪﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﻭﱃ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [١١٦:‬ﻭ ﺁﻳﻪ‬ ‫]ﺯﻣﺮ‪ [٤:‬ﻭ ﳘﭽﻨﲔ ﺁﻳﺎﺕ ‪ ٦٨‬ﻳﻮﻧﺲ ﻭ ‪ ٤‬ﻛﻬﻒ ﻭ ‪ ٨٨‬ﻣﺮﱘ ﻭ ‪ ٢٦‬ﺍﻧﺒﻴﺎﺀ ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ‪ ،‬ﳘﻪ ﺍﺯ ﺍﲣﺎﺫ ﻭﻟﺪ ﺻﺤﺒﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﺁﻥ ﺑﻪ ﻇﺎﻫﺮ ﻏﲑ ﺍﺯ ﻭ‪‬ﻟﹶﺪ ﺣﻘﻴﻘﻰ ﺍﺳﺖ‪.‬‬ ‫ﺁﻳﺎ ﻋﺪﻩﺍﻯ ﻫﻢ ﻗﺎﺋﻞ ﺑﻪ ﺍﺗ‪‬ﺨﺎﺫ ﻭﻟﺪ ﺑﻮﺩﻩ ﻭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺧﺪﺍ ﻣﻼﺋﻜﻪ ﻭ ﺟﻦ‪ ‬ﻭ ﻋﺰﻳﺮ ﻭ ﻏﲑﻩ ﺭﺍ ﻧﺰﺍﺋﻴﺪﻩ ﻭﱃ ﺑﻪ ﻓﺮﺯﻧﺪﻯ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﺍﺳﺖ؟! ﻭ ﻳﺎ ﺍﻳﻦ ﻋﺪ‪‬ﻩ ﳘﺎﻥ ﻋﺪ‪‬ﻩ ﺳﺎﺑﻖﺍﻧﺪ‬ ‫ﻭﱃ ﻗﺮﺁﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﲣﺎﺫ ﻭﻟﺪ ﺁﻥ ﺭﺍ ﺑﺎﺯﮔﻮ ﻣﻰﻛﻨﺪ؟! ﳑﻜﻦ ﺍﺳﺖ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻫﺮ ﮔﺮﻭﻩ ﻛﻪ ﺍﺯ ﻋﻬﺪ ﭘﻴﺎﻣﱪﺍﻥ ﭼﻨﺪﺍﻥ ﺩﻭﺭ ﻧﺒﻮﺩﻩﺍﻧﺪ‪ ،‬ﻗﺎﺋﻞ ﺑﻪ ﺍﺗ‪‬ﺨﺎﺫ ﻭﻟﺪ ﺍﺯ ﺑﺎﺏ ﺗﺸﺮﻳﻒ ﺑﻮﺩﻩﺍﻧﺪ ﻭ‬ ‫ﭘﻴﺸﻴﻨﻴﺎﻥ ﺁ‪‬ﺎ ﻣﻌﺘﻘﺪ ﺑﻪ ﺗﻮﺍﻟﺪ ﺷﺪﻩﺍﻧﺪ ﻭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﺮ ﺩﻭ ﺭﺍ ﺭﺩ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﳉﻦ‪ «....‬ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ ﺑﻪ ﺩﺳﺖ ﺁﻣﺪ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪.‬‬ ‫ﺁﻧﭽﻪ ﺍﺯ ﺁﻳﻪ » ‪‬ﻭ ﺟ‪‬ﻌ‪‬ﻠﹸﻮ ﺍﻟﻠﹼ ِﻪ ‪‬ﺷﺮ‪‬ﻛﺎ َﺀ ﺍ ِ‬ ‫‪ -١‬ﻋﺪ‪‬ﻩﺍﻯ ﺟﻦ‪ ‬ﺭﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﺩﺭ ﺧﻠﻘﺖ ﻭ ﺗﺪﺑﲑ ﻋﺎﱂ‪.‬‬ ‫‪ -٢‬ﻧﺎﺩﺍﻧﺎﻥ ﺑﺮﺍﻯ ﺧﺪﺍ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺟﻌﻞ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩ ﻭ ﺑﺪﻭﻥ ﻣﺪﺭﻙ ﺍﻳﻦ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫‪ -٣‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﻼﺋﻜﻪ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻭ ﺟﻦ‪ ‬ﭘﺴﺮﺍﻥ ﺧﺪﺍﻳﻨﺪ‪.‬‬ ‫‪ -٤‬ﺁﻧﺎﻧﻜﻪ ﻋﻘﻴﺪﻩ ﺑﻪ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺣﻘﻴﻘﻰ ﺩﺍﺷﺘﻨﺪ ﻏﲑ ﺍﺯ ﻣﻌﺘﻘﺪﻳﻦ ﺑﻪ ﺍﺗ‪‬ﺨﺎﺫ ﻭﻟﺪ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫‪ -٥‬ﳘﻪ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﺑﺎﻃﻞ ﻭ ﰉ ﺍﺳﺎﺱ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺍﺯ ﺁﻧﭽﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻣﱰﹼﻩ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻓﺴﺎﻧﻪ ﺍﲣﺎﺫ ﻭﻟﺪ ﻭ ﻏﲑﻩ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺸﺮﻛﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺷﺖ ﻏﲑ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ‪ ،‬ﻗﺮﺁﻥ ﺍﻛﺜﺮ ﺍﻳﻦ ﻋﻘﺎﻳـﺪ‬ ‫ﺳﺨﻴﻒ ﺭﺍ ﺩﺭ ﺑﻴﺎﻥ ﺣﺎﻻﺕ ﻣﺸﺮﻛﺎﻥ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﺣﺴﺎﺏ ﮔﻔﺘﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺟﺪﺍﮔﺎﻧﻪ ﻣﻰﺭﺳﺪ‪ .‬ﻭ ﺑﻨﻈﺮﻡ ﮔﺎﻫﻰ ﻫﻢ ﻣﺸﺘﺮﻛﹰﺎ ﻧﻘﻞ ﻭ ﺭﺩ‪ ‬ﻣﻰﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻨﻦ = ﺑﻨﺎﻧﺔ‪ :‬ﻃﺮﻑ ﻳﺎ ﺳﺮ ﺍﻧﮕﺸﺖ‪] .‬ﺍﻧﻔﺎﻝ‪ [١٢:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﮔﻮﻳﺪ‪ :‬ﺑﻨﺎﻥ ﺑﻪ ﻣﻌﲎ ﺍﻃﺮﺍﻑ )ﺑﺪﻥ( ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺩﺳﺘﻬﺎ ﻭ ﭘﺎﻫﺎ‪ ،‬ﻣﻔﺮﺩ ﺁﻥ ﺑﻨﺎﻧﻪ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﻧﮕﺸﺖ ﻧﻴﺰ‬ ‫ﺑﻨﺎﻧﻪ ﻣﻰﮔﻮﻳﻨﺪ‪.‬‬ ‫ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ‪ ،‬ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺑﻪ ﻃﻮﺭ ﺗﺮﺩﻳﺪ ﺍﻧﮕﺸﺘﺎﻥ‪ ،‬ﺭﺍﻏﺐ ﻭ ﺑﻴﻀﺎﻭﻯ ﺍﻧﮕﺸﺘﺎﻥ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﺎﺭ ﺩﻳﮕﺮ ﺩﺭ ]ﻗﻴﺎﻣﺔ‪.[٤٠:‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺍﻃﺮﺍﻑ ﺑﺪﻥ ﻧﻈﲑ ﺩﺳﺘﻬﺎ ﻭ ﭘﺎﻫﺎ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﺍﻧﮕﺸﺘﺎﻥ ﻳﺎ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭ ﺍﮔﺮ ﻣﻌﲎ ﺟﺎﻣﻊ‪ ،‬ﻃﺮﻑ ﺑﺎﺷﺪ ﺩﺭ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺁﻥ ﺻﺪﻕ ﻣﻰﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺳﺘﻬﺎ ﻭ ﭘﺎﻫﺎ ﺍﻃﺮﺍﻑ ﺑﺪﻥ ﻭ ﺍﻧﮕﺸﺘﺎﻥ ﺍﻃﺮﺍﻑ ﺩﺳﺖ ﻭ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺍﻃﺮﺍﻑ ﺍﻧﮕﺸﺘﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﺍﻭ‪‬ﻝ )ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻓﻮﻕ ﺍﻻﻋﻨﺎﻕ« ﺳﺮﻫﺎ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻛﻪ ﺳﺮ ﺍﻧﺴﺎﻥ ﺑﺎﻻﻯ ﮔﺮﺩﻥ ﺍﻭﺳﺖ( ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺑﺰﻧﻴﺪ ﻭ ﺑﱪﻳﺪ ﺍﻃﺮﺍﻑ )ﺩﺳﺖ ﻭ ﭘﺎﻯ( ﺁ‪‬ﺎ ﺭﺍ‪ .‬ﻭ ﻣﻌﲎ‬ ‫ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﺑﺎ ﻣﺎ ﻗﺒﻞ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﮔﻤﺎﻥ ﻣﻰﺑﺮﺩ ﻛﻪ ﻫﺮﮔﺰ ﺍﺳﺘﺨﻮﺍ‪‬ﺎﻯ ﺍﻭ ﺭﺍ ﲨﻊ ﳕﻰﻛﻨﻴﻢ؟ ﺁﺭﻯ ﻗﺎﺩﺭﱘ ﻛﻪ ﺍﻧﮕﺸﺘﺎﻥ ﻳﺎ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺍﻭ ﺭﺍ ﺑﺴﺎﺯﱘ‪.‬‬ ‫ﻋﻠﻢ ﺍﻧﮕﺸﺖ ﻧﮕﺎﺭﻯ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﻄﻮﻁ ﺍﻧﮕﺸﺘﺎﻥ ﺍﻧﺴﺎ‪‬ﺎ ﻳﻜﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ ﻭ ﺑﺎ ﻫﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺑﻌﻀﻰﻫﺎ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻋ ﻠﹼﺖ ﲣﺼﻴﺺ »ﺑﻨﺎﻥ« ﺩﺭ ﺁﻳﻪ‪ ،‬ﺁﻧﺴﺖ ﻛﻪ ﺧﺪﺍ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﻧﻪ ﺗﻨﻬﺎ ﺑﻪ ﲨﻊ ﻋﻈﺎﻡ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺳﺎﺧﱳ ﺍﻧﮕﺸﺘﺎﻥ ﺁﺩﻣﻰ ﻭ ﺧﻄﻮﻁ ﻣﻌﻴ‪‬ﻦ ﻭ ﺩﻗﻴﻖ ﺁ‪‬ﺎ ﻧﻴﺰ‬ ‫ﺗﻮﺍﻧﺎﺋﻴﻢ‪ .‬ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﲎ = ﺑ‪‬ﲎ ﻭ ﺑﻨﺎﺀ ﻭ ﺑﻨﻴﺔ ﻭ ﺑﻨﺎﻳﺔ‪ ،‬ﳘﻪ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﺑﻨﺎ ﺳﺎﺧﱳ ﺍﺳﺖ‪ ،‬ﺑﻨﺎﺀ ﭼﻨﺎﻥ ﻛﻪ ﻗﺎﻣﻮﺱ ﻭ ﻣﻔﺮﺩﺍﺕ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ )ﻣﺒﲎ( ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺑﻨﺎﺀ ﻛﺴﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﻨﺎ ﻛﺮﺩﻥ ﻣﻰﺩﺍﻧﺪ‪.‬‬ ‫‪] -١‬ﻧﺎﺯﻋﺎﺕ‪ ،[٢٧:‬ﺁﻳﺎ ﴰﺎ ﺍﺯ ﺣﻴﺚ ﺧﻠﻘﺖ ﳏﻜﻤﺘﺮﻳﺪ ﻳﺎ ﺁﲰﺎﻥ ﻛﻪ ﺳﺎﺧﺖ ﺁﻥ ﺭﺍ ]ﺑﻘﺮﻩ‪ ،[٢٢:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺑﻨﺎﺀ« ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺯﻣﲔ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ‬ ‫ﮔﺴﺘﺮﺩﻩ ﻭ ﺁﲰﺎﻥ ﺭﺍ ﺑﻨﺎﺋﻰ ﻗﺮﺍﺭ ﺩﺍﺩ ]ﺹ‪ [٣٧:‬ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻫﺮ ﺷﻴﻄﺎ ِﻥ ﺑﻨﺎﺀ ﻭ ﻏﻮﺍﺹ ﺭﺍ ﻣﺴﺨ‪‬ﺮ ﻛﺮﺩﱘ ﻛﻪ ﺑﺮﺍﻯ ﻭﻯ ﺑﻨﺎ ﻣﻰﺳﺎﺧﺘﻨﺪ ﻭ ﺩﺭ ﺩﺭﻳﺎ ﻏﻮ‪‬ﺍﺻﻰ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ -٢‬ﺍﻫﻞ ﻟﻐﺖ ﻭ ﺗﻔﺴﲑ‪ ،‬ﺑﻨﻴﺎﻥ ﺭﺍ ﻣﺼﺪﺭ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳘﻪ ﺟﺎ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﻔﻌﻮﻝ )ﻣﺒﲎ( ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﺗﻮﺑﻪ‪ ،[١٠٩:‬ﺁﻳﺎ ﺁﻧﻜﻪ ﺑﻨﺎﻯ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﺑﺮ ﺗﻘﻮﺍﻯ ﺧﺪﺍ ﻭ ﺭﺿﺎﻯ ﺍﻭ ﭘﺎﻳﻪ ‪‬ﺎﺩﻩ ‪‬ﺘﺮ ﺍﺳﺖ ﻳﺎ ﺁﻧﻜﻪ ﺑﻨﺎﻯ ﺧﻮﺩ ﺑﺮ ﻛﻨﺎﺭ ﺳﻴﻠﮕﺎﻩ ﻓﺮﻭ ﺭﳜﺘﲎ ﭘﺎﻳﻪ ‪‬ﺎﺩﻩ ﺍﺳﺖ؟‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ﺫﻳﻞ ﳘﲔ ﺁﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺑﻨﻴﺎﻥ ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﻋﻤﺮﺍﻥ ﻭ ﻏﻔﺮﺍﻥ ﻭ ﺍﺯ ﺁﻥ ﺑﻨﺎ ﺍﺭﺍﺩﻩ ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﺧﺎﻧﻪ ﻭ ﻣﺴﺠﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻨﺎ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬

‫ﻭ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ‪ ٢١‬ﻛﻬﻒ ﻭ ﻏﲑﻩ‪.‬‬ ‫‪] -٣‬ﺻﺎﻓﺎﺕ‪ [٩٧:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺣﺎﻻﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﺵ ﺁﻧﺴﺖ ﻛﻪ‪ :‬ﮔﻔﺘﻨﺪ ﺑﺮﺍﻯ ﺍﻭ ﺑﻨﺎﺋﻰ ﺑﺴﺎﺯﻳﺪ ﭘﺲ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﺷﱴ ﺍﻧﺪﺍﺯﻳﺪ‪ .‬ﺑﻌﻀﻰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ‬ ‫ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺑﺖ ﺷﻜﺴﱳ ﺍﺳﺖ ﻭ ﺿﻤﲑ »ﻟﻪ« ﺑﻪ ﻋﻤﻞ ﺑﺮ ﻣﻰﮔﺮﺩﺩ‪ :‬ﻳﻌﲎ ﺭﺍﻯ ﺁﻥ ﻛﺎﺭ )ﺑﺖ ﺷﻜﲎ ﻭ ﺍﻫﺎﻧﺖ ﺑﻪ ﺧﺪﺍﻳﺎﻥ( ﻗﺎﻧﻮﻥ ﳐﺼﻮﺻﻰ )ﺳﻮﺯﺍﻧﺪﻥ ﺑﻪ ﺁﺗﺶ( ﺟﻌﻞ ﻛﻨﻴﺪ ﭘﺲ ﺍﻭ‬ ‫ﺭﺍ ﺩﺭﺁﺗﺶ ﺍﻧﺪﺍﺯﻳﺪ‪.‬‬ ‫‪] -٤‬ﳓﻞ‪ [٢٦:‬ﻛﺴﺎﱏ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺁ‪‬ﺎ ﺑﻮﺩﻧﺪ ﻣﻜﺮ ﻛﺮﺩﻧﺪ ﺧﺪﺍ ﺍﺯ ﭘﺎﻳﻪﻫﺎﻯ ﺑﻨﺎﻳﺸﺎﻥ ﺁﻣﺪ‪ ،‬ﺗﺎ ﺳﻘﻒ ﺍﺯ ﻓﻮﻗﺸﺎﻥ ﺑﺮ ﺁ‪‬ﺎ ﺍﻓﺘﺎﺩ‪ ،‬ﺁﻣﺪﻥ ﺧﺪﺍ‪ ،‬ﺁﻣﺪﻥ ﺩﺳﺘﻮﺭ ﺍﻭﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻨﻴﺎﻥ ﻣﻔﺮﺩ ﺍﺳﺖ ﻭ ﲨﻊ ﻧﻴﺴﺖ ﻭﱃ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﲨﻊ ﺑﻴﺎﻧﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻬﺖ = ﲢﻴ‪‬ﺮ‪] .‬ﺑﻘﺮﻩ‪ ،[٢٥٨:‬ﻛﺎﻓﺮ ﻣﺒﻬﻮﺕ ﻭ ﻣﺘﺤﻴ‪‬ﺮ ﺷﺪ‪] .‬ﺍﻧﺒﻴﺎﺀ‪ ،[٤٠:‬ﺑﻠﻜﻪ ﻗﻴﺎﻣﺖ ﻧﺎﮔﻬﺎﻥ ﻣﻰﺁﻳﺪ ﻭ ﻣﺒﻬﻮﺗﺸﺎﻥ ﻣﻰﻛﻨﺪ‪.‬‬ ‫‪‬ﺘﺎﻥ ﺩﺭﻭﻏﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺭﺍ ﻣﺒﻬﻮﺕ ﻣﻰﻛﻨﺪ )ﻣﻔﺮﺩﺍﺕ( ]ﻧﻮﺭ‪ ،[١٦:‬ﭘﺎﻙ ﻭ ﻣﱰﹼﻫﻰ ﺗﻮ ﺍﻳﻦ ‪‬ﺘﺎﱏ ﺑﺰﺭﮒ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫‪‬ﺞ = ‪‬ﺠﺖ ﺑﻪ ﻣﻌﲎ ﺧﻮﺵ ﻣﻨﻈﺮ ﺍﺳﺖ ﻛﻪ ﺑﻴﻨﻨﺪﻩ ﺁﻥ ﺷﺎﺩ ﻣﻰﺷﻮﺩ ]ﳕﻞ‪ ،[٦٠:‬ﺑﺎﻏﻬﺎﻯ ﺧﺮ‪‬ﻡ ﻛﻪ ﺳﺮﻭﺭ ﺁﻭﺭ ﺍﺳﺖ ﺑﺎ ﺁﻥ ﺭﻭﻳﺎﻧﺪﱘ ]ﺣﺞ‪ ،[٥:‬ﺭﻭﻳﺎﻧﻴﺪ ﻫﺮ ﮔﻴﺎﻩ ﺧﻮﺵ ﻣﻨﻈﺮ ﻭ‬ ‫ﺳﺮﻭﺭ ﺁﻭﺭ ﺭﺍ‪ .‬ﻓﻌﻞ ‪‬ﺞ ﺭﺍ ﺍﺯ ﺑﺎﺏ ﻛﺮﻡ ﻳﻜﺮﻡ ﺧﻮﺵ ﻣﻨﻈﺮ ﺷﺪﻥ‪ ،‬ﮔﻔﺘﻪﺍﻧﺪ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ(‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻬﻞ = ﺗﻀﺮ‪‬ﻉ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٦١:‬ﺳﭙﺲ ﺗﻀﺮ‪‬ﻉ ﻛﻨﻴﻢ ﻭ ﻟﻌﻨﺖ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻞ ﻭ ﺍﺑﺘﻬﺎﻝ ﺩﺭ ﺩﻋﺎ ﺑﻪ ﻣﻌﲎ ﺗﻀﺮ‪‬ﻉ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﻪ ﺍﺑﺘﻬﺎﻝ ﺭﺍ )ﺩﺭ ﺁﻳﻪ( ﺑﻪ ﻟﻌﻦ ﺗﻔﺴﲑ ﻛﺮﺩﻩ ﺑﺮﺍﻯ ﺁﻧﺴﺖ ﻛﻪ ﺍﺑﺘﻬﺎﻝ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﺟﻬﺖ ﻟﻌﻦ ﺍﺳﺖ‪ .‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ‬ ‫ﺭﺍ ﻟﻌﻦ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺗﻀﺮ‪‬ﻉ ﻭ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﺩﻋﺎﺳﺖ‪ .‬ﻣﻌﺎﱏ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﺮﺍﻯ ﺁﻥ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻻﺯﻡ ﺑﻪ ﻧﻘﻞ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﻛﺎﰱ ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ﺑﺎﺏ ﺍﻟﺮﻏﺒﺔ ﺍﺯ ﺍﻣﺎﻡ‬ ‫ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﺑﺘﻬﺎﻝ ﺑﺮﺩﺍﺷﱳ ﺩﺳﺘﻬﺎﺳﺖ ﺑﻪ ﻫﻨﮕﺎﻡ ﺩﻋﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺣﺎﻟﺖ ﺭﻗﹼﺖ ﻭ ﮔﺮﻯ ﺑﺎﺷﺪ‪.‬‬ ‫ﺣﺪﻳﺚ ﻣﺒﺎﻫﻠﻪ‬ ‫ﺟﺮﻳﺎﻥ ﻣﺒﺎﻫﻠﻪ ﺑﻪ ﺍﻧﺼﺎﺭﻯ ﺍﻯ ﳒﺮﺍﻥ ﺩﺭ ﺳﺎﻝ ﺩﻫﻢ ﻫﺠﺮﻯ ﺍﺗ‪‬ﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﻭ ﻳﻜﻰ ﺍﺯ ﻋﺠﻴﺐﺗﺮﻳﻦ ﺣﻮﺍﺩﺙ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﺁﻥ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺧﻮﺩ ﳎﺴ‪‬ﻢ ﻧﻜﻨﻴﻢ ﺑﻪ ﺍﳘﻴ‪‬ﺖ ﺁﻥ‬ ‫ﻣﺘﻮﺟ‪‬ﻪ ﳔﻮﺍﻫﻴﻢ ﺷﺪ‪.‬‬ ‫ﻫﻴﺌﱴ ﺍﺯ ﻧﺼﺎﺭﺍﻯ ﻧ‪‬ﺠﺮﺍﻥ )ﺷﻬﺮﻳﺴﺖ ﻣﻴﺎﻥ ﺣﺠﺎﺯ ﻭ ﳝﻦ( ﭘﻴﺶ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺁﻣﺪﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﻣﻮﻗﻌﻰ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﻏﲑ ﻧﺼﺎﺭﺍﻯ ﺁﻥ ﺷﻬﺮ‪،‬‬ ‫ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﺴﺠﺪ ﻣﺪﻳﻨﻪ ﻧﺎﻗﻮﺱ ﺯﺩﻧﺪ ﻭ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺩﺭ ﻣﺼﺎﺣﺒﻪ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺭﺍ ﺑﭽﻪ ﻣﻰﺧﻮﺍﱏ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺷﻬﺎﺩﺕ ﺍﹶﻟﹼﺎ ﺍِﻟ ‪‬ﻪ ﺍِﻟﹼﺎ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭ ﺍﹶﻧ‪‬ﻰ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ‬ ‫ﺍﻟﻠﹼﻪ ﻭ ﺍﻳﻦ ﻛﻪ ﻋﻴﺴﻰ ﺑﻨﺪﻩ ﻭ ﳐﻠﻮﻕ ﺍﺳﺖ‪ ،‬ﻣﻰﺧﻮﺭﺩ‪ ،‬ﻣﻰﻧﻮﺷﺪ ﻭ ﺣ‪‬ﺪ‪‬ﺙ ﻣﻴﻜﺮﺩ‪...‬‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﭘﺪﺭﺵ ﻛﻰ ﺑﻮﺩ؟ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺑﮕﻮﻳﻨﺪ‪ :‬ﺩﺭ ﺻﻮﺭﺕ ﺑﻨﺪﻩ ﻭ ﳐﻠﻮﻕ ﺑﻮﺩﻥ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﭘﺪﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻣ ﹶﺜ ِﻞ ﻋﻴﺴﻰ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﳘﭽﻮﻥ ﺁﺩﻡ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﻙ‬ ‫ﳘﭽﻮﻥ ﺁﺩﻡ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﻙ ﺁﻓﺮﻳﺪﻩ ﺷﺪ ﺍﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻧﺪﺍﺷﺖ‪ ،‬ﺩﺭ ﺟﻮﺍﺏ ﻋﺎﺟﺰ ﻣﺎﻧﺪﻧﺪ ﻭ ﻣﺘﺤﻴ‪‬ﺮ ﺷﺪﻧﺪ )ﻭﱃ ﺍﺯ ﳉﺎﺟﺖ ﺩﺳﺖ ﺑﺮﺩﺍﺭ ﻧﺒﻮﺩﻧﺪ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٦١:‬ﻳﻌﲎ‪ :‬ﻫﺮ‬ ‫ﻛﻪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻋﻠﻢ ﻛﻪ ﺑﻪ ﺳﻮﻯ ﺗﻮ ﺁﻣﺪﻩ ﺩﺭﺑﺎﺭﻩ ﻋﻴﺴﻰ ﺑﺎ ﺗﻮ ﳎﺎﺩﻟﻪ ﻛﻨﺪ ﺑﮕﻮ‪ :‬ﺑﺎﺋﻴﺪ ﻛﻪ ﭘﺴﺮﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﻧﻔﻮﺱ ﻣﺎ ﻭ ﴰﺎ ﺭﺍ ﲞﻮﺍﻧﻴﻢ ﻭ ﺗﻀﺮ‪‬ﻉ ﻛﻨﻴﻢ ﻭ ﻟﻌﻨﺖ ﺧﺪﺍ ﺭﺍ ﺑـﺮ‬ ‫ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪.‬‬ ‫ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺑﺎ ﻣﻦ ﻣﺒﺎﻫﻠﻪ ﻛﻨﻴﺪ ﺍﮔﺮ ﺭﺍﺳﺘﮕﻮ ﺑﺎﺷﻢ ﻟﻌﻨﺖ ﺑﺮ ﴰﺎ ﻧﺎﺯﻝ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﮔﺮ ﺩﺭﻭﻏﮕﻮ ﺑﺎﺷﻢ ﺑﺮ ﻣﻦ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺑﺎ ﺍﻧﺼﺎﻑ ﺁﻣﺪﻯ ﻭ ﻗﺮﺍﺭ ﻣﺒﺎﻫﻠﻪ‬ ‫ﮔﺬﺍﺷﺘﻨﺪ‪.‬‬ ‫ﭼﻪ ﺩﻋﻮﺕ ﺑﺰﺭﮒ ﻭ ﺣﲑﺕ ﺍﻧﮕﻴﺰﻯ!!! ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﭘﻴﺶ ﺧﻮﺩ ﭼﻪ ﻣﻰﺍﻧﺪﻳﺸﻴﺪ؟ ﺍﻳﻦ ﺩﻋﻮﺕ ﭼﻬﺎﺭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺷﺖ‪.‬‬ ‫‪ -١‬ﻧﻔﺮﻳﻦ ﺁﻥ ﺣﻀﺮﺕ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﻧﺼﺎﺭﻯ ﻣﻨﻜﻮﺏ ﺷﻮﻧﺪ‪.‬‬ ‫‪ -٢‬ﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫‪ -٣‬ﻧﻔﺮﻳﻦ ﻫﻴﭻ ﻃﺮﻑ ﺑﻪ ﺍﺟﺎﺑﺖ ﻧﺮﺳﺪ‪.‬‬ ‫‪ -٤‬ﻧﻔﺮﻳﻦ ﻫﺮ ﺩﻭ ﻣﺴﺘﺠﺎﺏ ﺷﻮﺩ ﻭ ﳘﻪ ﺍﺯ ﺑﲔ ﺑﺮﻭﻧﺪ‪.‬‬ ‫ﻓﻘﻂ ﺑﻴﺖ ﺧﻮﻳﺶ ﺭﺍ ﳕﻰﺁﻭﺭﺩ ﻭﻗﺖ ﺻﺒﺢ ﺩﻳﺪﻧﺪ ﺑﺎ ﭼﻬﺎﺭ ﻧﻔﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺩﺋﻮ ﭘﺴﺮ ﻭ ﻳﻚ ﻣﺮﺩ ﻭ ﻳﻚ ﺯﻥ‪ .‬ﮔﻔﺘﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻴﺴﺘﻨﺪ؟ ﺟﻮﺍﺏ ﺷﻨﻴﺪﻧﺪ‪ :‬ﺍﻳﻦ ﭘﺴﺮ ﻋـﻢ‪ ‬ﻭ‬ ‫ﺩﺍﻣﺎﺩﺵ ﻋﻠﻰ ﻛﻪ ﳏﺒﻮﺏﺗﺮﻳﻦ ﺧﻠﻖ ﭘﻴﺶ ﺍﻭﺳﺖ ﻭﺍﻳﻦ ﺯﻥ ﺩﺧﺘﺮ ﺍﻭ ﻓﺎﻃﻤﻪ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﳘﻪ ﻋﺰﻳﺰﺗﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﻘﻞ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻭﻗﺖ ﺁﻣـﺪﻥ‬ ‫ﺩﺳﺖ ﺩﺭ ﺩﺳﺖ ﻋﻠﻰ ﺩﺍﺷﺖ ﻭ ﺣﺴﻦ ﻭ ﺣﺴﲔ ﭘﻴﺶ ﺭﻭﻳﺶ ﺑﻮﺩﻧﺪ ﻭ ﻓﺎﻃﻤﻪ ﺩﺭ ﭘﻰ ﺍﻳﺸﺎﻥ ﻣﻰﺁﻣﺪ »ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ«‪.‬‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﺑﺮ ﺩﻭ ﺯﺍﻧﻮ ﻧﺸﺴﺖ! ﺍﺑﻮ ﺣﺎﺭﺛﻪ ﻛﻪ ﺍﹸﺳﻘﻒ ﻧﺼﺎﺭﻯ ﺑﻮﺩ ﺍﺯ ﺩﻳﺪﻥ ﺁﻥ ﻭﺿﻊ ﮔﻔﺖ‪ :‬ﺑﻪ ﺧﺪﺍ ﻣﺎﻧﻨﺪ ﺍﻧﺒﻴﺎﺀ ﺑﻪ ﺯﺍﻧﻮ ﻧﺸﺴﺖ ﮔﻮﻳﻨﺪ ﺍﺳﻘﻒ ﮔﻔﺖ‪ :‬ﺻﻮﺭ‪‬ﺎﺋﻰ‬ ‫ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺍﮔﺮ ﺍﺯ ﺧﺪﺍ ﲞﻮﺍﻫﻨﺪ ﻛﻮﻫﻰ ﺭﺍ ﺍﺯ ﺟﺎﻳﺶ ﺑﺮ ﻛﻨﺪ ﺍﻟﺒﺘ‪‬ﻪ ﺧﻮﺍﻫﺪ ﻛﻨﺪ! ﻣﺒﺎﻫﻠﻪ ﻧﻜﻨﻴﺪ ﻫﻼﻙ ﻣﻰﮔﺮﺩﻳﺪ ﺑﻌﺪ ﮔﻔﺖ‪ :‬ﻳﺎ ﺍﺑﺎﺍﻟﻘﺎﺳﻢ ﻣﺎ ﻣﺒﺎﻫﻠﻪ ﳕﻰﻛﻨﻴﻢ ﻭ ﻣﺼﺎﳊﻪ ﻛﻦ ﺑﺮ ﻣﺒﻠﻐﻰ‬ ‫ﻛﻪ ﺑﻪ ﭘﺮﺩﺍﺧﺖ ﺁﻥ ﻗﺎﺩﺭ ﺑﺎﺷﻴﻢ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺑﺎ ﻭﺿﻊ ﺟﺰﻳﻪ ﺑﺮ ﻧﺼﺎﺭﺍﻯ ﳒﺮﺍﻥ‪ ،‬ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ‪.‬‬ ‫ﺫﻳﻞ ﺍﻳﻦ ﻣﻄﻠﺐ‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻪ ﺍﺗﻔﺎﻕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻓﻘﻂ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ ﻭ ﺣﺴﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﻣﺒﺎﻫﻠﻪ ﺑﺮﺩ‪ ،‬ﺑﺎ ﺁﻧﻜﻪ »ﻧِﺴﺎﺋﹶﻨﺎ‬ ‫‪‬ﻭ ﺍﹶﺑ‪‬ﻨﺎﺋﹶﻨﺎ ‪‬ﻭ ﺍﹶﻧ‪ ‬ﹸﻔﺴ‪‬ﻨﺎ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﲨﻊ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺑﻪ ﺩﻋﻮﺕ ﲨﻊ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻧﺎﭼﺎﺭ ﺑﺎﻳﺪ ﮔﻔﺖ ﻭ ﻭﺍﻗﻊ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﺼﺪﺍﻕ ﻭﺍﻗﻌﻰ »ﺍﺑﻨﺎﺋﻨﺎ« ﺩﻭ ﻧﻔﺮ‬ ‫ﺑﻴﺸﺘﺮ ﻧﺒﻮﺩﻧﺪ ﻭ ﻣﺼﺪﺍﻕ ﻭﺍﻗﻌﻰ »ﻧﺴﺎﺋﻨﺎ« ﻓﻘﻂ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻉ ﻭ ﻣﺼﺪﺍﻕ ﻭﺍﻗﻌﻰ »ﺍﹶﻧﻔﺴﻨﺎ« ﻓﻘﻂ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩ ﻭ ﮔﺮﻧﻪ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﻴﺰ ﺑﱪﺩ ﺗﺎ ﺻﻴﻐﻪ‬

‫ﲨﻊ ﻣﺼﺪﺍﻕ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﻋﻈﻤﺖ ﺷﺄﻥ ﺍﻳﻦ ﭼﻬﺎﺭ ﺑﺰﺭﮔﻮﺍﺭ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺗﺼﻮ‪‬ﺭ ﺁﻳﺪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪ ،‬ﳐﺼﻮﺻﹰﺎ ﻛﻠﻤﻪ »ﺍﻧﻔﺴﻨﺎ« ﻛﻪ ﺣﻀﺮﺕ ﻣﻮﱃ ﺍﳌﻮﺍﱃ‬ ‫ﺩﺭ ﺁﻥ ﻣﺼﺪﺍﻕ ﻧﻔﺲ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺍﻳﻨﻜﻪ‪ :‬ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﺭﻓﱳ ﺍﻳﻦ ﭼﻬﺎﺭ ﻧﻔﺮ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﻣﺘﻔﻖﺍﻧﺪ ﻣﻄﻠﺐ ﻧﺎ ﺻﺤﻴﺤﻰ ﺁﻭﺭﺩﻩ ﻛﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﻏﻼﻁ ﻭ ﺗﻌﺼ‪‬ﺒﺎﺕ ﻧﺎ ﲜﺎﻯ ﳏﻤﺪ ﻋﺒﺪﻩ‬ ‫ﺑﻪ ﺣﺴﺎﺏ ﺁﻭﺭﺩ‪ .‬ﻋﺠﺒﺎ!!!! ﺗﻌﺼ‪‬ﺐ ﻭ ﲢﺖ ﺗﺄﺛﲑ ﳏﻴﻂ ﺑﻮﺩﻥ ﺑﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﭼﻪﻫﺎ ﻣﻰﻛﻨﺪ ﺑﺎ ﺁﻧﻜﻪ ﭼﻨﺪ ﺳﻄﺮ ﭘﻴﺶ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺴﻠﻢ ﻭ ﺗﺮﻣﺬﻯ ﻭ ﺩﻳﮕﺮﺍﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺳﻌﺪ )ﻭﻗﹼﺎﺹ(‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺎﺯ ﺩﺭ ﺫﻳﻞ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺣﺪﻳﺚ ﺭﺍ ﺷﻴﻌﻪ ﻭﺿﻊ ﻛﺮﺩﻩﺍﻧﺪ! ﻭﺍﻗﻌﹰﺎ ﻣﻮﻯ ﺑﺮ ﺍﻧﺪﺍﻡ ﺁﺩﻣﻰ ﺭﺍﺳﺖ ﻣﻰﺷﻮﺩ ﺍﻯ ﺭﻭﻯ ﺗﻌﺼ‪‬ﺐ ﺳﻴﺎﻩ!! ﺩﺍﻧﺸﻤﻨﺪﻯ ﻣﺜﻞ ﳏﻤﺪ ﻋﺒﺪﻩ ﻛﻪ ﺍﺯ ﺩﻳﺪﻥ‬ ‫‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﰉ ﺧﻮﺩ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺷﺮﺡ ﺁﻥ ﻛﻤﺮ ﻣﻰﺑﻨﺪﺩ ﻭ ﻫﺮ ﺟﺎ ﺩﺭ ﺗﻔﺴﲑﺵ ﺑﻴﺨﺮﺩﺍﻥ ﻭ ﻧﺎﺩﺍﻧﺎﻥ ﻭ ﺣﱴ ﺍﺑﻮﻫﺮﻳﺮﻩ ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺩﻧﻴﺎﻯ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻣﻘﺒﻮﻝ ﺍﺳﺖ ﺑﻪ ﺑﺎﺩ ﺍﻧﺘﻘﺎﺩ‬ ‫ﻣﻰﮔﲑﺩ‪ ،‬ﻭﱃ ﺩﺭ ﺯﻣﻴﻨﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﭼﻨﺎﻥ ﻛﺞ ﻣﻰﺭﻭﺩ ﻛﻪ ﺑﺎﻋﺚ ﺍﻋﺠﺎﺏ ﻫﺮ ﺑﻴﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻋﻠﹼﺎﻣﻪ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺩﺭ ﺝ ‪ ٣‬ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﲝﺚ ﺭﻭﺍﺋﻰ‪ ،‬ﺳﺨﻦ ﺍﳌﻨﺎﺭ ﺭﺍ ﻧﻘﻞ ﻭ ﺭﺩ‪ ‬ﻛﺮﺩﻩ ﻭ ﻟﻐﺰﺷﻬﺎﻯ ﺁﻥ ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻃﺎﻟﺒﲔ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ‬ ‫ﻛﻨﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫‪‬ﻢ = ]ﻣﺎﺋﺪﻩ‪ [١:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪:‬ﻤﺔ ﺑﻪ ﻣﻌﲎ ﺳﻨﮓ ﺳﺨﺖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻣﺮﺩ ﺷﺠﺎﻉ ﺑﻪ ﺟﻬﺖ ﺻﻼﺑﺘﺶ ﺑﻪ ﳘﻪ ﮔﻮﻳﻨﺪ ﻭ ﻫﺮ ﭼﻪ ﺍﺯ ﳏﺴﻮﺳﺎﺕ ﻭ ﻣﻌﻘﻮﻻﺕ ﻓﻬﻤﺶ ﺩﺷﻮﺍﺭ ﺑﺎﺷﺪ‬ ‫ﻣﺒﻬﻢ ﮔﻮﻳﻨﺪ‪ ،‬ﺑ‪‬ﻬﻴﻤﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﻄﻖ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺳﺒﺐ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺁﻥ ﺍ‪‬ﺎﻡ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻋﺮﻑ ﺑﻪ ﻏﲑ ﺩﺭﻧﺪﮔﺎﻥ ﻭ ﻃﻴﻮﺭ‪ ،‬ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻴﻤﻪ ﺍﺳﻢ ﻫﺮ ﭼﻬﺎﺭ ﭘﺎﺳﺖ ﺩﺭ ﺩﺭﻳﺎ ﺑﺎﺷﺪ ﻳﺎ ﺩﺭ ﺧﺸﻜﻰ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ‪‬ﻴﻤﻪ ﻫﺮ ﭼﻬﺎﺭ ﭘﺎﺳﺖ ﻭ ﻟﻮ ﺩﺭ ﺩﺭﻳﺎ ﺑﺎﺷﺪ‪ ،‬ﻳﺎ ﻫﺮ ﺣﻴﻮﺍﱏ ﻛﻪ ﲤﻴﺰ ﻧﺪﺍﺭﺩ‪ ،‬ﲨﻊ‬ ‫ﺁﻥ ‪‬ﺎﺋﻢ ﺍﺳﺖ‪ .‬ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻴﻤﻪ ﻫﺮ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﻋﻘﻞ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺗﺮﻛﻴﺐ )ﺑ‪‬ﻬﻴ ‪‬ﻤ ﹸﺔ ﺍﻻﹶﻧ‪‬ﻌﺎ ِﻡ( ﺩﺭ ﻗﺮﺁﻥ ﺳﻪ ﺑﺎﺭ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﻫﺮ ﺑﺎﺭ ﺑﻪ »ﺍﻧﻌﺎﻡ« ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺍﻧﻌﺎﻡ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﮔﻮﺳﻔﻨﺪ ﻭ ﮔﺎﻭ ﻭ ﺷﺘﺮ ﺍﺳﺖ‬ ‫)ﺍﻧﻌﺎﻡ ﺛﻠﺜﻪ( ﺍﻳﻦ ﺍﺯ ﺑﻌﺾ ﺁﻳﺎﺕ ﻧﻴﺰ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٤:‬ﻛﻪ ﺧﻴﻞ )ﺍﺳﺒﺎﻥ( ﺍﺯ ﺍﻧﻌﺎﻡ ﺟﺪﺍ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﳓﻞ‪ ،[٨-٥:‬ﻛﻪ ﺍﺳﺒﺎﻥ ﻭ ﺍﺳﺘﺮﺍﻥ ﻭ ﺧﺮﺍﻥ ﺍﺯ‬ ‫ﺍﻧﻌﺎﻡ ﺟﺪﺍ ﻧﻘﻞ ﺷﺪﻩﺍﻧﺪ ﻭ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪.[٢٨:‬‬ ‫ﻭ ﺩﺭ ﺑﻌﺾ ﺁﻳﺎﺕ ﺩﺭ ﺍﻋﻢ‪ ‬ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻧﻈﲑ ]ﺍﻋﺮﺍﻑ‪ [١٧٩:‬ﻭ ﻧﻈﲑ ]ﻃﻪ‪ [٥٤:‬ﻭ ﻏﲑﻩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺍﻧﻌﺎﻡ ﺩﺭ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺍﻋﻤ‪‬ﺎﺳﺖ ﻭ ﻳﺎ ﺧﺼﻮﺹ ﺍﻧﻌﺎﻡ ﺛﻠﺜﻪ ﻻﺯﻡ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻣﺎﺋﺪﻩ ﺩﺭ ﺳﻮﺭﻩ ﺣﺞ‪ ‬ﺑﺪﻭﻥ ﺫﻛﺮ ‪‬ﻴﻤﻪ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﻫﺮ ﺩﻭ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻢ ]ﻣﺎﺋﺪﻩ‪] ،[١:‬ﺣﺞ‪.[٣٠:‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ ‪‬ﻴﻤﻪ ﻣﻄﻠﻖ ﭼﻬﺎﺭ ﭘﺎ ﻭ ﺍﻋﻢ‪ ‬ﺍﺯ ﺍﻧﻌﺎﻡ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻧﻌﺎﻡ ﻣﻄﻠﻖ ﺍﻧﻌﺎﻡ ﻭ ﺷﺎﻧﻞ ﺷﺘﺮ ﻭ ﮔﺎﻭ ﻭ ﮔﻮﺳﻔﻨﺪ ﺍﺳﺖ ﺍﻋﻢ‪ ‬ﺍﺯ ﺍﻫﻠﻰ ﻭ ﻭﺣﺸﻰ ﻭ ﻛﻠﻤﻪ‬ ‫»ﺍﹸﺣِﻠﱢﺖ« ﻣﺎﻧﻊ ﺍﺯ ﺁﻧﺴﺖ ﻛﻪ ﺑﺎﺳﺒﺎﻥ ﻭ ﺍﺳﺘﺮﺍﻥ ﻭ ﻏﲑﻩ ﺷﺎﻣﻞ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻣﻌﻤﻮ ﹰﻻ ﺁ‪‬ﺎ ﺑﺮﺍﻯ ﺳﻮﺍﺭﻯ ﻭ ﺑﺎﺭﻛﺸﻰ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹸﺣِﻠﹼﺖ« ﺧﻮﺭﺩﻥ ﮔﻮﺷﺖ ﺁ‪‬ﺎﺳﺖ ﻭ ﳘﭽﻨﲔ‬ ‫ﺍﺿﺎﻓﻪ ‪‬ﻴﻤﻪ ﺑﻪ ﺍﻧﻌﺎﻡ ﺑﻴﺎﻧﻴ‪‬ﻪ ﺍﺳﺖ ﻳﻌﲎ »ﺍﹸﺣِﻠﹼﺖ ﻟﻜﻢ ﺍﻟﺒﻬﻴﻤﺔ ﻭ ﻫﻰ ﺍﻻﻧﻌﺎﻡ«‪ :‬ﻴﻤﻪﺍﻯ ﻛﻪ ﳘﺎﻥ ﺍﻧﻌﺎﻡ ﺑﺎﺷﺪ ﺑﺮ ﴰﺎ ﺣﻼﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺍﺿﺎﻓﻪ ﺭﺍ ﺍﺿﺎﻓﻪ ﻧﻮﻉ ﺑﺮ ﺍﺻﻨﺎﻓﺶ ﻓﺮﻣﻮﺩﻩ ﻣﺜﻞ ﻓﺮﻣﻮﺩﻩ ﻣﺜﻞ ﻧﻮﻉ ﺍﻻﻧﺴﺎﻥ ﻭ ﺟﻨﺲ ﺍﳊﻴﻮﺍﻥ ﺍﮔﺮ ﻣﺮﺍﺩﺵ ﺍﻳﻦ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﻦ ﺍﺿﺎﻓﻪ ﻣﺜﻞ ﺍﺿﺎﻓﻪ ﺍﻧﺴﺎﻥ ﺍﻟﺰﳒﻰ ﻭ ﺣﻴﻮﺍﻥ‬ ‫ﻼ ﺻﺤﻴﺢ ﻭ ﺑﻪ ﺟﺎﺳﺖ ﻭ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺑﻴﺎﻧﻴ‪‬ﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻛﻠﱮ ﻭ ﻓﺮ‪‬ﺍﺀ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ‪‬ﻴﺔ ﺍﻻﻧﻌﺎﻡ ﻭﺣﺸﻰﻫﺎﻯ ﺍﻧﻌﺎﻡ ﺍﺳﺖ ﻳﻌﲎ ﺁ‪‬ﺎ ﺑﺮ ﴰﺎ ﺣﻼﻝ ﺷﺪﻩﺍﻧﺪ‬ ‫ﺍﻻﻫﻠﻰ ﺍﺳﺖ ﻛﺎﻣ ﹰ‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﻪ ﻣﻌﲎ ﻻﻡ ﺍﺳﺖ‪ .‬ﻭﱄ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺁﻳﻪ ﻣﺎﳓﻦ ﻓﻴﻪ ﻭ ﺁﻳﻪ ]ﺣﺞ‪ [٣٤:‬ﻭ ﺁﻳﻪ ]ﺣﺞ‪ ،[٢٨:‬ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺑﻌﻴﺪ ﺍﺳﺖ ﺣﻴﻮﺍﻥ‬ ‫ﻭﺣﺸﻰ ﻭ ﺑﲑﻭﻥ ﺍﺯ ﺩﺳﺘﺮﺱ ﺑﺸﺮ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺭﻭﺍﻳﺖ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻭﺯﺭﺍﺭﻩ ﻭ ﻏﲑﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ ‪‬ﻴﻤﺔ ﺍﻻﻧﻌﺎﻡ ﺭﺍ ﺟﻨﲔ ﺍﻧﻌﺎﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﺍﺯ ‪‬ﺬﻳﺐ‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﻛﺎﰱ ﻭ ﻓﻘﻴﻪ‪ ...‬ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ‪ ...‬ﻭ ﻗﻤﻰ ﺩﺭ ﺗﻔﺴﲑﺵ ﻭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺮﺣﻮﻡ ﻓﻴﺾ ﺩﺭ ﺻﺎﰱ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺑﻴﺎﻥ ﻓﺮﺩ ﺍﺧﻔﻰ ﺍﺳﺖ )ﻳﻌﲎ ﺁﻳﻪ ﺑﻪ ﺁ‪‬ﺎ ‪‬ﻴﻤﻪ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﭘﺲ ﻣﻨﺎﻓﺎﺕ ﺑﺎ ﺗﻌﻤﻴﻢ‬ ‫ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﻋﻴ‪‬ﺎﺷﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﺍﺯ ﭘﺪﺭﺵ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺧﻮﺭﺩﻥ ﮔﻮﺷﺖ ﻓﻴﻞ ﻭ ﺧﺮﺱ ﻭ ﻣﻴﻤﻮﻥ ﺳﺌﻮﺍﻝ ﺷﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺍﺯ ‪‬ﻴﻤﺔ ﺍﻻﻧﻌﺎﻡ ﻛﻪ ﺧﻮﺭﺩﻩ‬ ‫ﻣﻰﺷﻮﺩ ﻧﻴﺴﺖ‪ .‬ﺣﺪﻳﺚ ﺷﺮﻳﻒ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ‪‬ﻴﻤﺔ ﺍﻻﻧﻌﺎﻡ ﺷﺎﻣﻞ ﺍﻧﻌﺎﻡ ﻏﲑ ﺟﻨﲔ ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻮﺀ = ﻣﺴﺎﻭﺍﺕ‪ .‬ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٦١‬ﺑﻘﺮﻩ ﮔﻮﻳﺪ ﺑﻮﺀ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻣﺴﺎﻭﺍﺕ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﺑﻮﺍﺀ ﻣﺴﺎﻭﺍﺕ ﺍﺟﺰﺍﺀ ﺍﺳﺘﺄ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ‬ ‫‪ ٦١‬ﺑﻘﺮﻩ ﺁﻥ ﺭﺍ ﺍﺯ ﺯﺟ‪‬ﺎﺝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﮔﻮﻳﺪ ﺍﺯ ﻋﺒﺎﺩﺓ ﺑﺖ ﺻﺎﻣﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﺍﻧﻔﺎﻝ ﺭﺍ ﭘﻴﻐﻤﱪﺵ ﻗﺮﺍﺭ ﺩﺍﺩ »ﻓﻘﺴ‪‬ﻤﻬﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺑﻮﺍﺀ« ﻳﻌﲎ ﺑﺎﻟﺴﻮﻳﻪ ﺗﻘﺴﻴﻢ‬ ‫ﻛﺮﺩ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ »ﻓﻴﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ﺟﺮﺍ ًﺀ ﺍﻟﻌﻘﺎﺏ ﺑ‪‬ﻮﺍ ًﺀ« )ﺧﻄﺒﻪ ‪ :(١٤٢‬ﺗﺎ ﺛﻮﺍﺏ ﭘﺎﺩﺍﺵ ﻭ ﻗﺼﺎﺹ ﺑﺮﺍﺑﺮ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭﱃ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﳌﻨﺎﺭ ﻭﻏﲑﻩ ﻣﻌﲎ ﺍﺻﻠﻰ ﺁﻥ ﺭﺍ‪ ،‬ﺭﺟﻮﻉ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﻌﻨﺎﻯ ﻣﺴﺎﻭﺍﺕ ﺩﺭ ﺍﻳﻦ ﻛﻠﻤﻪ ﻭ ﻣﺸﺘﻘﹼﺎﺕ ﺁﻥ ﺑﺴﻴﺎﺭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻣﺜﻼ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ ،[٦١:‬ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﺑﺎ ﻏﻀﺐ ﺧﺪﺍ ﺑﺮﮔﺸﺘﻨﺪ ﭼﻨﺪﺍﻥ ﺩﻟﭽﺴﺐ ﳕﻰﺷﻮﺩ ﺍﳌﻨﺎﺭ‬ ‫ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻣﺜﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﻓﻼﱏ ﲨﻊ ﻛﺮﺩ ﻭ ﺑﻪ ﺻﻔﺖ ﻣﻐﺒﻮﻥ ﺑﺮﮔﺸﺖ‪ ،‬ﻳﻌﲎ ﻧﺘﻴﺠﻪ ﺳﻌﻰ ﻳﻬﻮﺩ ﺁﻥ ﺷﺪ ﻛﻪ ﺑﺎ ﻏﻀﺐ ﺧﺪﺍ ﺑﺮﮔﺸﺘﻨﺪ‪.‬‬ ‫ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﺍﻳﻦ ‪‬ﺘﺮﻳﻦ ﺑﻴﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﻣﺎ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﱘ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺑﺎ ﻏﻀﺐ ﺧﺪﺍ ﻗﺮﻳﻦ ﺷﺪﻧﺪ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﻣﺴﺎﻭﺍﺕ ﺍﺳﺖ‬ ‫]ﺑﻘﺮﻩ‪ ،[٩٠:‬ﭘﺲ ﻗﺮﻳﻦ ﻏﻀﺐ ﺑﺎﻻﻯ ﻏﻀﺐ ﮔﺸﺘﻨﺪ‪.‬‬ ‫]ﺣﺞ‪ ،[٢٦:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﻜﺎﻥ ﺑﻴﺖ ﺭﺍ ﺑﺮﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻬﻴ‪‬ﺎ ﻛﺮﺩﱘ‪ .‬ﻣﻬﻴ‪‬ﺎ ﻛﺮﺩﻥ ﺳﺎﺧﱳ ﻭ ﺗﺴﻮﻳﻪ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٢١:‬ﺑﺮﺍﻯ ﻣﺆﻣﻨﲔ ﻣﻮﺍﺿﻌﻰ ﺑﻪ ﺟﻬﺖ ﺟﻨﮓ ﺁﻣـﺎﺩﻩ ﻭ‬ ‫ﺗﺴﻮﻳﻪ ﻣﻰﻛﲎ ]ﺣﺸﺮ‪] ،[٩:‬ﻣﺎﺋﺪﻩ‪ ،[٢٩:‬ﻣﻦ ﻣﻰﺧﻮﺍﻫﻢ ﺗﻮ ﺑﺎ ﮔﻨﺎﻩ ﻣﻦ ﻭ ﮔﻨﺎﻩ ﺧﻮﺩﺕ ﻗﺮﻳﻦ ﻭ ﺑﺎ ﻫﻢ ﺑﺎﺷﻰ ﺗﻨﺎ ﺍﺯ ﺍﺻﺤﺎﺏ ﺁﺗﺶ ﮔﺮﺩﻯ‪.‬‬

‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﻗﻀﻴ‪‬ﻪ ﭘﺴﺮﺍﻥ ﺁﺩﻡ ﻭﺍﻗﻊ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮ ﺁﻥ ﺍﻧﺘﻘﺎﻝ ﺳﻴﺌﺎﺕ ﻣﻘﺘﻮﻝ ﺑﻪ ﻗﺎﺗﻞ ﺍﺳﺖ ﺩﺭ ﳏﺎﺳﻦ ﺑﺮﻗﻰ ﻛﺘﺎﺏ ﻋﻘﺎﺏ ﺍﻻﻋﻤﺎﻝ ﺑﺎﺏ ﻋﻘﺎﺏ ﺍﻟﻘﺘﻞ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴـﻪ‬ ‫ﻚ ﻓﹶﺘ‪‬ﻜﻮ ﹶﻥ ِﻣ ‪‬ﻦ‬ ‫ﻚ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟﻠﹼ ِﻪ ﺗ‪‬ﺒﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ ﺗ‪‬ﻌﺎﱃ ﺍِﻧ‪‬ﻰ ﺍﹸﺭﻳ ‪‬ﺪ ﹶﺍ ﹾﻥ ﺗ‪‬ﺒﻮ َﺀ ِﺑﺎِﺛﹾﻤﻰ ‪‬ﻭ ِﺍﹾﺛ ِﻤ ‪‬‬ ‫ﺏ ‪‬ﻭ ‪‬ﺑﺮ‪ ‬ﺍﳌﻘﺘﻮ ﹶﻝ ﻣِﻨ‪‬ﻬﺎ ‪‬ﻭ ﺫﻟ ‪‬‬ ‫ﺖ ﺍﻟﻠﹼﻪ ﻋ‪‬ﻠﻰ ﻗﺎِﺗ ِﻠ ِﻪ ﺟ‪‬ﻤﻴ ‪‬ﻊ ﺍﻟﺬﱡﻧﻮ ِ‬ ‫ﺍﻟﺴﻼﻡ« ﻣﺮﻭﺭﻯ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ﻣ‪‬ﺆ‪‬ﻣ‪‬ﻨﹰﺎ ﻣ‪‬ﺘ‪‬ﻌ‪‬ﻤ‪‬ﺪﹰﺍ ﹶﺍ ﹾﺛ‪‬ﺒ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ« ﻳﻌﲎ ﻫﺮ ﻣﺆﻣﲎ ﺭﺍ ﻋﻤﺪﹰﺍ ﺑﻜﺸﺪ ﺧﺪﺍ ﳘﻪ ﮔﻨﺎﻫﺎﻥ ﺍﻭ ﺭﺍ ﺑﺮ ﻗﺎﺗﻞ ﺛﺒﺖ ﻭ ﻣﻘﺘﻮﻝ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﻛﻨﺎﺭ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﺳﺨﻦ ﺧﺪﺍ »ﺍﺭﻧ‪‬ﻰ ﺍﹸﺭﻳ ‪‬ﺪ ﹶﺍ ﹾﻥ ﺗ‪‬ﺒﻮ َﺀ‪ ...‬ﺍﱁ«‪.‬‬ ‫ﺍﹶﺻﺤﺎ ِ‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ﺍﺯ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ »ﺍﲦﻰ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﰒ ﺍﻟﻘﺘﻞ ﮔﺮﻓﺘﻪ ﻳﻌﲎ‪ :‬ﻣﻦ ﻣﻰﺧﻮﺍﻫﻢ ﺑﺎ ﮔﻨﺎﻩ ﺧﻮﺩﺕ ﻭ ﮔﻨﺎﻩ ﮔﺸﱳ ﻣﻦ‪ ،‬ﻗﺮﻳﻦ ﻭ ﻣﺘﻠﺒ‪‬ﺲ ﺑﺎﺷﻰ‪ .‬ﻭ ﺩﺭ ﻭﺟﻪ ﺩﻳﮕﺮ ﺍﻧﺘﻘﺎﻝ‬ ‫ﺳﻴﺌﺎﺕ ﺭﺍ ﻛﻪ ﮔﻔﺘﻴﻢ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺩﺭ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺳﺖ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ ﻭ ﻧﻴﺰ ﺭﺍﺟﻊ ﺑﻪ ﺗﻮﺿﻴﺢ ﻭ ﲢﻘﻴﻖ ﻣﻔﺼ‪‬ﻞ ﺍﻧﺘﻘﺎﻝ ﺍﻋﻤﺎﻝ‪ ،‬ﺑﻪ ﻛﺘﺎﺏ ﲡﺴ‪‬ﻢ ﻋﻤﻞ ﻳﺎ ﺗﺒﺪ‪‬ﻝ ﻧﲑﻭ ﺑﻪ ﻣﺎﺩ‪‬ﻩ‬ ‫ﺻﻔﺤﻪ ‪ ٣٥١-٣٤٥‬ﺗﺄﻟﻴﻒ ﺁﻗﺎﻯ ﳏﻤ‪‬ﺪ ﺍﻣﲔ ﺭﺿﻮﻯ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ﻛﻪ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﻭ ﻣﻔﻴﺪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺕ ﺍﻟﺴﻠﻌﻪ ﺗﺒﻮﺭ‬ ‫ﺑﻮﺭ = ﺑﻮﺍﺭ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻛﺴﺎﺩ ﺍﺳﺖ ]ﻓﺎﻃﺮ‪ ،[٢٩:‬ﺍﻣﻴﺪﻭﺍﺭﻧﺪ ﺑﻪ ﲡﺎﺭﺗﻰ ﻛﻪ ﻫﺮﮔﺰ ﻛﺴﺎﺩ ﳕﻰﺷﻮﺩ‪ .‬ﻳﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ :١٨‬ﻓﺮﻗﺎﻥ‪ ،‬ﮔﻮﻳﺪ ﺍﺻﻞ ﺁﻥ ﺍﺯ »ﺑﺎ ‪‬ﺭ ِ‬ ‫ﺍﺫﺍ ﻛﺴﺪﺕ ﻓﻼ ﺗﺸﺘﺮﻯ« ﺍﺳﺖ ﮔﻮﻳﺎ ﻛﻪ ﻣﺘﺎﻉ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﻓﺎﺳﺪ ﺷﺪ‪.‬‬ ‫ﺴ ‪‬ﺪ« ﻟﺬﺍ ﺍﺯ ﻫﻼﻛﺖ ﺑﺎ ﺑ‪‬ﻮﺍﺭ ﺗﻌﺒﲑ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬ ‫ﺴ ‪‬ﺪ ﺣﺘ‪‬ﻰ ﹶﻓ ‪‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﻮﺍﺭ ﻣﻌﻨﺎﻳﺶ ﻛﺴﺎﺩ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ » ﹶﻛ ‪‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﮔﺮ ﺑﻮﺍﺭ ﺭﺍ ﻫﻼﻛﺖ ﻣﻌﲎ ﻛﻨﻴﻢ ﺗﺮﲨﻪ ﺑﻪ ﻻﺯﻡ ﻣﻌﻨﺎﺳﺖ ]ﻓﺎﻃﺮ‪ ،[١٠:‬ﻭ ﻣﻜﺮ ﺁ‪‬ﺎ ﻓﻘﻂ ﺁﻥ ﻛﺴﺎﺩ ﻭ ﰉ ‪‬ﺮﻩ ﻣﻰﺷﻮﺩ‪) .‬ﻭﱃ ﺍﻋﻤﺎﻝ ﻣﺆﻣﻨﺎﻥ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ‬ ‫ﻫﺴﺖ‪ ،‬ﺑﻪ ﻃﺮﻑ ﺧﺪﺍ ﺑﺎﻻ ﻣﻰﺭﻭﺩ(‪.‬‬ ‫]ﺍﺑﺮﺍﻫﻴﻢ‪ ،[٢٨:‬ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﺳﺎﻛﻦ ﺧﺎﻧﻪ ﻫﻼﻛﺖ ﻭ ﻛﺴﺎﺩ ﻛﺮﺩﻧﺪ‪.‬‬ ‫]ﻓﺮﻗﺎﻥ‪ ،[١٨:‬ﮔﻔﺘﻪﺍﻧﺪ »ﺑ‪‬ﻮﺭ« ﲨﻊ »ﺑﺎﻳﺮ« ﺍﺳﺖ ﻳﻌﲎ ﻫﻼﻙ ﺷﺪﮔﺎﻥ‪ .‬ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﺑﻪ ﺁﻥ ﺗﻮﺻﻴﻒ ﻣﻰﺷﻮﺩ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﻣﻔﺮﺩﺍﺕ ﺷﻌﺮ ﺫﻳﻞ ﻛﻪ‬ ‫ﺑ‪‬ﻮﺭ ﺻﻔﺖ ﻣﻔﺮﺩ ﺁﻣﺪﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺑﻦ ﺯِﺑ‪ ‬ﻌﺮ‪‬ﻯ ﮔﻔﺘﻪ‪:‬‬ ‫ﻚ ِﺍﻥﱠ ﻟِﺴﺎﱏ‬ ‫ﻳﺎ ﺭ‪‬ﺳ‪‬ﻮ ﹶﻝ ﺍﳌﹶﻠ ِﻴ ‪‬‬

‫ﺖ ِﺍ ﹾﺫ ﺍﹶﻧ‪‬ﺎ ﺑ‪‬ﻮﺭ‪‬‬ ‫ﺭﺍِﺗﻖ‪ ‬ﻣﺎ ﹶﻓ‪‬ﺘ ﹾﻘ ‪‬‬

‫ﳑﻜﻦ ﺍﺳﺖ »ﺑﻮﺭ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﰉ ‪‬ﺮﮔﺎﻥ ﻛﻪ ﻋﺒﺎﺭﺕ ﺁﺧﺮﻯ ﻛﺴﺎﺩ ﺍﺳﺖ ﮔﺮﻓﺖ‪ .‬ﻳﻌﲎ‪ :‬ﺗﺎ ﻳﺎﺩﺁﻭﺭﻯ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩﻧﺪ ﻭ ﻣﺮﺩﻣﻰ ﰉ ﲦﺮ ﺑﻮﺩﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻴﺖ = ﻣﺴﻜﻦ‪ .‬ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻥ ﻛﻪ ﺍﺯ ﺳﻨﮓ ﺑﺎﺷﺪ ﻳﺎ ﻣﻮﻯ ﻭ ﻏﲑﻩ )ﺍﻃﺎﻕ ‪ -‬ﺧﻴﻤﻪ( )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻣﻔﺮﺩﺍﺕ( ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ،١٢٥‬ﺑﻘﺮﻩ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻴﺖ ﻭ ﻣﱰﻝ ﻭ ﻣﺄﻭﻯ ﻧﻈـﲑ‬ ‫ﻫﻢﺍﻧﺪ ﻭ ﺑﻴﺖ ﺷِﻌﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﻴﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﺣﺮﻭﻑ ﻭ ﻛﻼﻡ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﻣﺜﻞ ﻣﱰﻝ ﻛﻪ ﺍﻫﻠﺶ ﺭﺍ ﲨﻊ ﻣﻰﻛﻨﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﲨﻊ ﺑﻴﺖ‪ ،‬ﺑﻴﻮﺕ ﻭ ﺍﺑﻴﺎﺕ ﺍﺳﺖ ﻟﻴﻜﻦ ﺑﻴـﻮﺕ‬ ‫ﳐﺼﻮﺹ ﺑﻪ ﻣﺴﻜﻦ ﻭ ﺍﺑﻴﺎﺕ ﳐﺼﻮﺹ ﺑﻪ ﺷﻌﺮ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ ،[١٥٨:‬ﻫﺮ ﻛﻪ ﺧﺎﻧﻪ ﺧﺪﺍ ﺭﺍ ﻗﺼﺪ ﻛﻨﺪ ) ‪‬ﺣﺞ‪ ‬ﺁﻭﺭﺩ( ﻳﺎ ﻋ‪ ‬ﻤﺮ‪‬ﻩ ﺁﻭﺭﺩ ﺑﺮ ﺍﻭ ﮔﻨﺎﻩ ﻧﻴﺴﺖ ﻛﻪ ﺑﺼﻔﺎ ﻭ ﻣﺮﻭﻩ ﺑﮕﺮﺩﺩ ﻭ‬ ‫ﻃﻮﺍﻑ ﻛﻨﺪ‪] .‬ﳕﻞ‪ ،[٥٢:‬ﺍﻳﻨﻚ ﺧﺎﻧﻪﻫﺎﻳﺸﺎﻥ ﺩﺭ ﺍﺛﺮ ﻇﻠﻤﻰ ﻛﻪ ﻛﺮﺩﻧﺪ ﺧﺎﱃ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺭﺑﺎﺭﻩ ﭼﻨﺪ ﺁﻳﻪ ﺑﺎﻳﺪ ﺗﻮﺿﻴﺢ ﺑﺪﻫﻴﻢ‪.‬‬ ‫‪] -١‬ﻓﺮﻗﺎﻥ‪ ،[٦٤:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪» :‬ﺑﺎﺕ ﻳﺒﻴﺖ ﺑﻴﻮﺗﺔ‪ ...‬ﹶﺍ ‪‬ﺩﺭ‪‬ﻛﻪ ﺍﻟﻠﻴﻞ ﻧﺎﻡ ﺍﻭﱂ ﻳﻨﻢ« ﻳﻌﲎ ﺑﻴﺘﻮﺗﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺐ ﺁﺩﻣﻰ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ ﲞﻮﺍﺑﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ‪‬ﺎﻳﻪ‬ ‫ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺯﺟ‪‬ﺎﺝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪ‪ :‬ﺑﻴﺘﻮﺗﻪ ﺁﻧﺴﺖ ﻛﻪ ﺷﺐ ﺗﻮ ﺭﺍ ﺩﺭﻳﺎﺑﺪ ﺧﻮﺍﻩ ﲞﻮﺍﰉ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺁ‪‬ﺎﺋﻰﺍﻧﺪ ﻛﻪ ﺷﺐ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻣﻰﻳﺎﺑﺪ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﺑﺮﺍﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺳﺎﺟﺪ ﻭ ﻗﺎﺋﻢﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺣﻴﺎ ِﺀ ﲤﺎﻡ ﺷـﺐ ﺩﺭ‬ ‫ﻋﺒﺎﺩﺕ‪ ،‬ﺍﺯ ﺁﻳﻪ ﻓﻬﻤﻴﺪﻩ ﳕﻰﺷﻮﺩ ﻭ ﺍﮔﺮ ﻛﻤﻰ ﺳﺎﺟﺪ ﻭ ﻗﺎﺋﻢ ﺑﺎﺷﺪ‪ ،‬ﻣﺼﺪﺍﻕ ﺁﻳﻪ ﻭﺍﻗﻊ ﻣﺲ ﺷﻮﺩ‪.‬‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﮔﻮﻳﺪ‪ :‬ﺑﻴﺘﻮﺗﻪ ﺩﺭﻙ ﺷﺐ ﺍﺳﺖ ﺧﻮﺍﻫﺪ ﲞﻮﺍﺑﺪ ﻳﺎ ﻧﻪ‪ .‬ﻭ ﺍﻳﻦ ﺑﺮ ﺧﻼﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﻟﻐﺖ ﻧﻘﻞ ﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﻧﻘﻞ ﺍﻫﻞ ﻟﻐﺖ‪ ،‬ﺷﺐ ﻓﺎﻋﻞ‬ ‫ﺍﺳﺖ ﻧﻪ ﻣﻔﻌﻮﻝ‪.‬‬ ‫‪] -٢‬ﻧﺴﺎﺀ‪،[٨١:‬‬ ‫ﻼ« ﳘﭽﻨﲔ ﺍﺳﺖ ﺩﺭ ‪‬ﺎﻳﻪ ﺍﺑﻦ ﺍﺛﲑ ﻭ ﺻﺤ‪‬ﺎﺡ‪،‬‬ ‫ﺖ ﺍ ﹶﻻ ‪‬ﻣ ‪‬ﺮ‪ :‬ﻋ‪‬ﻤِﻠﹶﻪ ﹶﺍ ‪‬ﻭ ‪‬ﺩﺑ‪ ‬ﺮ ‪‬ﻩ ﻟﹶﻴ ﹰ‬ ‫ﺑ‪‬ﻴ‪‬ﻮﺕ )ﺑﺮ ﻭﺯﻥ ﻗﹶﻴ‪‬ﻮﻡ( ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺷﺐ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﺷﻮﺩ )ﻣﻔﺮﺩﺍﺕ( ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ‪» :‬ﺑﻴ‪ ‬‬ ‫ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺍﺯ ﻣ‪‬ﺒ‪‬ﺮﺩ ﻧﻘﻞ ﻛﺮﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﭘﺲ ﭼﻮﻥ ﺍﺯ ﭘﻴﺶ ﺗﻮ ﺑﲑﻭﻥ ﺭﻭﻧﺪ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺁ‪‬ﺎ‪ ،‬ﺷﺐ ﻫﻨﮕﺎﻡ ﻏﲑ ﺍﺯ ﺁﻥ ﭼﻪ ﺗﻮ ﻣﻰﮔﻮﺋﻰ ﺗﺪﺑﲑ ﻣﻰﻛﻨﻨﺪ‪ .‬ﳘﭽﻨﲔ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ ،[١٠٨:‬ﺧﺪﺍ ﺑﺎ‬ ‫ﺁ‪‬ﺎﺳﺖ ﺁﻧﮕﺎﻩ ﻛﻪ ﺷﺐ ﻫﻨﮕﺎﻡ ﺁﻥ ﭼﻪ ﺧﺪﺍ ﺭﺍﺿﻰ ﻧﻴﺴﺖ ﺗﺪﺑﲑ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫‪] -٣‬ﻳﻮﻧﺲ‪ ،[٥٠:‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﻴﺎﺕ ﻭ ﺗﺒﻴﻴﺖ‪ ،‬ﻗﺼﺪ ﻛﺮﺩﻥ ﺩﴰﻦ ﺍﺳﺖ ﺩﺭ ﺷﺐ‪ .‬ﺗﺮﲨﻪ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺑﮕﻮ ﺧﱪ ﺩﻫﻴﺪ ﺍﮔﺮ ﻋﺬﺍﺏ ﺧﺪﺍ ﺷﺐ ﻳﺎ ﺭﻭﺯ ﴰﺎ ﺭﺍ ﻳﺎﺑﺪ‪ ...‬ﻭ ﺍﺯﺍﻳﻦ ﻣﻌﲎ‬ ‫ﺍﺳﺖ ]ﳕﻞ‪ ،[٤٩:‬ﮔﻔﺘﻨﺪ‪ :‬ﲞﺪﺍ ﻗﺴﻢ ﻳﺎﺩ ﻛﻨﻴﺪ ﻛﻪ ﺻﺎﱀ ﻭ ﺍﻫﻞ ﺍﻭ ﺭﺍ ﺷﺐ ﻫﻨﮕﺎﻡ ﻗﺼﺪ ﻛﺮﺩﻩ ﻭ ﺑﻜﺸﻴﻢ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻥ ﭼﻪ ﺩﺭﺑﺎﺭﻩ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ﮔﻔﺘﻪ ﺷﺪ ﻧﺰﺩﻳﻚ ‪‬ﻢ ﻭ ﺑﻠﻜﻪ ﻣﺼﺪﺍﻕ ﻫﻢﺍﻧﺪ‪.‬‬ ‫‪] -٤‬ﺣﺞ‪ ،[٢٩:‬ﻣﺮﺍﺩ ﺍﺯ ﺑﻴﺖ ﻋﺘﻴﻖ ﻛﻌﺒﻪ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺗﺮﻛﻴﺐ ﺩﺭ ﺁﻳﻪ ‪ ٣٣‬ﳘﲔ ﺳﻮﺭﻩ ﻧﻴﺰ ﻭﺍﻗﻊ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﭼﺮﺍ ﺑﻪ ﻛﻌﺒﻪ ﻋﺘﻴﻖ ﮔﻔﺘﻪ ﺷﺪﻩ‪ ،‬ﺍﺯ ﻭﺟﻮﻫﻰ ﻛﻪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻧﻘﻞ ﺷﺪﻩ ﺩﻭ ﻭﺟﻪ ﺍﻗﺮﺏ ﺑﻨﻈﺮ ﻣﻰﺭﺳﺪ‪ -١ .‬ﭼﻮﻥ ﻛﻌﺒﻪ ﻭ ﺟﺎﻯ ﺁﻥ ﺍﺯ ﻣِﻠﹾﻜﱢﻴﺖ ﻣﺮﺩﻡ ﺁﺯﺍﺩ ﺍﺳﺖ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻨﺎ ‪‬ﺎﺩﻩ ﺷﺪ ﻛﺴﻰ ﻣﺎﻟﻚ ﺁﻥ ﺯﻣﲔ ﻧﺒﻮﺩ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺁﻥ ﺁﺯﺍﺩ ﻣﻄﻠﻖ‬ ‫ﺿ ‪‬ﻊ ﻟﻠﻨ‪‬ﺎﺱ« ‪ -٢‬ﺑﻮﺍﺳـﻄﻪ‬ ‫ﺍﺳﺖ ﻭ ﻣﺎﻝ ﻛﺴﻰ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺮﺍﻯ ﳘﻪ ﺍﺳﺖ )ﺩﺭ ﮐﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻗﺎﻝ ﻫﻮ ﺑﻴﺖ ﻋﺘﻴﻖ ﻣﻦ ﺍﻟﻨﺎﺱ ﱂ ﳝﻠﮑﻪ ﺍﺣﺪ«( » ‪‬ﻭ ِ‬ ‫ﻗﺪﻣﺖ ﺁﻥ ﻛﻪ ﺍﻭ‪‬ﻟﲔ ﺧﺎﻧﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻋﺘﻴﻖ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻋﺘﻴﻖ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻳﺎ ﻣﻜﺎﻥ ﻳﺎ ﺭﺗﺒﻪ ﻣﻘﺪ‪‬ﻡ ﺑﺎﺷﺪ ﻟﺬﺍ ﺑﻘﺪﱘ ﻭ ﺷﺨﺺ ﳏﺘﺮﻡ ﻭ ﺁﺯﺍﺩ‬ ‫ﻋﺘﻴﻖ ﮔﻮﻳﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ‪ :‬ﻋﺘﻴﻖ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﳏﺘﺮﻡ ﺍﺳﺖ‪ ،‬ﺑﻴﺖ ﻋﺘﻴﻖ ﻳﻌﲎ ﺧﺎﻧﻪ ﳏﺘﺮﻡ ﺍﻳﻦ ﻭﺟﻪ ﺍﺯ ﺩﻭ ﻭﺟﻪ ﮔﺬﺷﺘﻪ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﻣﺆ‪‬ﻳﺪ ﺁﻥ ﻛﻠﻤﻪ ﺣﺮﺍﻡ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﺭ ﺑﻌﺾ ﺁﻳﺎﺕ ﺻﻔﺖ ﺑﻴﺖ ﻭﺍﻗﻊ ﺷﺪﻩ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪ ،[٩٧:‬ﻭ ﺣﺮﺍﻡ ﭼﻨﺎﻥ ﻛﻪ ﻣﻰﺩﺍﻧﻴﻢ ﺑﻪ ﻣﻌﲎ ﳏﺘﺮﻡ ﺍﺳﺖ‪.‬‬ ‫‪ -٥‬ﻛﻠﻤﻪ ﺑﻴﺖ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﺑﻴﻮﺕ ﻣﺮﺩﻡ ﻭ ﺣﺸﺮﺍﺕ ﻭ ﭼﺎﺩﺭ ﻭ ﻏﲑﻩ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪] ،[٨٠:‬ﳓﻞ‪] ،[٦٨:‬ﻋﻨﻜﺒﻮﺕ‪،[٤١:‬‬ ‫‪] -٦‬ﺑﻘﺮﻩ‪.[١٨٩:‬‬

‫ﺤﺮِﻡ ﻣﺎﺩﺍﻣﻰ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺍِﺣﺮﺍﻡ ﺑﻮﺩﻧﺪ ﺑﻪ ﻣﻨﺎﺯﻝ ﺧﻮﺩ ﻧﻘﱮ ﺯﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﺩﺍﺧﻞ ﻣﻰﺷﺪﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﻛﺎﺭ ﺧﻮﺏ ﻣﻰﭘﻨﺪﺍﺷﺘﻨﺪ‪ ،‬ﺩﺭ ﳎﻤﻊ‬ ‫ﺍﻫﻞ ﺗﻔﺴﲑ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺍﺷﺨﺎﺹ ‪‬ﻣ ‪‬‬ ‫ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﰉ ﺟﺎﺭﻭﺩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ ﺧﻮﰉ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﲞﺎﻧﻪﻫﺎﺍﺯ ﻋﻘﺐ ﺁ‪‬ﺎ ﺩﺭ ﺁﺋﻴﺪ ﺑﻠﻜﻪ ﺧﻮﰉ ﺩﺭ ﺗﻘﻮﻯ ﺍﺳﺖ ﻭ ﲟﻨﺎﺯﻝ ﺍﺯ ﺩﺭﻫﺎﻯ ﺁ‪‬ﺎ ﺩﺭ ﺁﺋﻴﺪ‪.‬‬ ‫ﺤﺞ‪ «‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﺍﺯ ﺣﺞ‪ ‬ﻳﺎﺩ ﺷﺪﻩ ﺑﺪﺍﻥ ﻣﻨﺎﺳﺐ ﺍﻳﻦ ﻋﺎﺩﺕ‬ ‫ﺱ ‪‬ﻭ ﺍﹾﻟ ‪‬‬ ‫ﺖ ﻟِﻠﻨ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﻋ ِﻦ ﺍ ﹶﻻﻫ‪ ‬ﹶﻠ ِﺔ ﻗﹸﻞ ِﻫ ‪‬ﻰ ﻣ‪‬ﻮﺍﻗﻴ ‪‬‬ ‫ﻭ ﺩﺭ ﻭﺟﻪ ﺭﺑﻂ ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ ﺑﺎ ﻣﺎ ﻗﺒﻞ ﺁﻥ ﻣﻰﮔﻮﻳﺪ »‪‬ﻳﺴ‪‬ﺌﹶ ﻠﹸﻮ‪‬ﻧ ‪‬‬ ‫ﺑﺪ ﺫﻛﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ﺍﹶﺑ‪‬ﻮﺍﺑِﻬﺎ« ﺑﺎﺗﻴﺎﻥ ﺍﻣﻮﺭ ﺍﺯ ﻭﺟﻮﻩ ﺷﺮﻋﻰ ﻣﻌﲎ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﺁﻝ ﳏﻤ‪‬ﺪ‬ ‫ﺩﺭ ﺍﺧﺒﺎﺭ ﺍﻫﻞ ﺑﻴﺖ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﻛﻪ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ » ‪‬ﻭﺃﹾﺗ‪‬ﻮﺍ ﺍﻟﺒ‪‬ﻴ‪‬ﻮ ‪‬‬ ‫)ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ( ﺍﺑﻮﺍﺏ ﺍﻟﻠﹼﻪ ﻭ ﺳﺒﻴﻠﻪ ﻭ ﺍﻟﺪ‪‬ﻋﺎﺓ ﺍﱃ ﺍﳉﹼﻨﺔ ﻭ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻴﻬﺎ ﻭ ﺍﻻ ﺩِﻟﹼﺎ ُﺀ ﻋﻠﻴﻬﺎ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﻤﺔ«‪.‬‬ ‫‪ -٧‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﻧﻘﻞ ﺷﺪ‪ :‬ﺑﻴﺖ ﺑﻪ ﻣﻌﲎ ﻣﺴﻜﻦ ﺍﺳﺖ ﺧﻮﺍﻩ ﺍﺯ ﺳﻨﮓ ﺑﺎﺷﺪ ﻳﺎ ﭘﺎﺭﭼﻪ ﻭ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻣﻌﲎ »ﺩﺍﺭ« ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﳏﻠﹼﻰ ﺍﺳﺖ ﻛﻪ ﺟﺎﻣﻊ ﺑﻨﺎﺀ ﻭ ﻋﺮﺻﻪ ﺍﺳﺖ‬ ‫)ﻗﺎﻣﻮﺱ( ﺭﻭﺷﻦ ﻣﻰﮔﺮﺩﺩ ﻛﻪ ﺗﺮﲨﻪ ﺻﺤﻴﺢ ﺑﻴﺖ‪ ،‬ﺍﻃﺎﻕ ﻭ ﺗﺮﲨﻪ »ﺩﺍﺭ« ﺧﺎﻧﻪ ﺍﺳﺖ‪ ،‬ﺍﻃﻼﻗﺎﺕ ﻗﺮﺁﻥ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻭﺍﺿـﺢ‬ ‫ﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫‪] -٨‬ﺍﺣﺰﺍﺏ‪ [٣٣:‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ »ﺍﻫﻞ« ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﻴﺪ = ﻓﻨﺎ‪ .‬ﺍﺯ ﺑﲔ ﺭﻓﱳ‪] .‬ﻛﻬﻒ‪ [٣٥:‬ﮔﻔﺖ ﮔﻤﺎﻥ ﻧﺪﺍﺭﻡ ﻛﻪ ﺍﻳﻦ ﺑﺎﻍ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ ﻭﻓﺎﱏ ﺷﻮﺩ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺻﻔﺖ ﺩﻧﻴﺎ ﺁﻣﺪﻩ »ﻧﺎﻓﺬﺓ ﺑﺎﺋﺪﺓ« ﺧﻄﺒﻪ ‪ ١٠٩‬ﻳﻌﲎ ﺩﻧﻴﺎ ﲤﺎﻡ‬ ‫ﺷﺪﱏ ﻭ ﻓﻨﺎ ﺷﺪﱏ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻴﺾ = ﺑﻴﺎﺽ‪ .‬ﺳﻔﻴﺪﻯ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ِ [١٠٦:‬ﺍ ‪‬ﺑ‪‬ﻴﺾ‪ ‬ﺍﺯ ﺍﻓﻌﺎﻝ ﺁﻥ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٠٧:‬ﻭ ﺍﺑﻴﺾ ﻭﺻﻒ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٨٧:‬ﺑﻴﻀﺎﺀ ﻣﺆﻧ‪‬ﺚ ﺍﺑﻴﺾ ﻣـﻰﺑﺎﺷـﺪ‬ ‫]ﺷﻌﺮﺍﺀ‪.[٣٣:‬‬ ‫ﺑﻴﺾ )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﲨﻊ ﺍﺑﻴﺾ ﺍﺳﺖ ]ﻓﺎﻃﺮ‪ [٢٧:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﲣﻢ ﻣﺮﻍ ﺑﻪ ﺟﻬﺖ ﺳﻔﻴﺪ ﺑﻮﺩﻧﺶ ﺑﻴﻀﻪ ﮔﻮﻳﻨﺪ ﻭ ﲨﻊ ﺍﻥ ﺑ‪‬ﻴﺾ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺍﺳﺖ ﺩﺭ ﻭﺻﻒ ﺣﻮﺭﻳـﺎﻥ‬ ‫‪‬ﺸﱴ ﺁﻣﺪﻩ ]ﺻﺎﻓﺎﺕ‪.[٤٩:‬‬ ‫ﺍﺯ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ ،[٨٤:‬ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﻴﻨﺎﺋﻰ ﺣﻀﺮﺕ ﻳﻌﻘﻮﺏ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺎ ﺑﻴﺎﺽ ﻋﲔ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺑﻴﻨﺎﺋﻰ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﺪ‪ ،‬ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺭﺩ‪ ‬ﺍﻳﻦ ﺳﺨﻦ‬ ‫ﮔﻮﻳﺪ‪ :‬ﺁﻳﻪ ‪ ٩٣‬ﳘﲔ ﺳﻮﺭﻩ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﭘﲑﺍﻫﻦ ﻣﺮﺍ ﺑﱪﻳﺪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﭘﺪﺭﻡ ﺑﻴﻨﺪﺍﺯﻳﺪ ﻛﻪ ﺑﻴﻨﺎ ﻣﻰﺷﻮﺩ ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﻛﻪ ﺑﻴﻨﺎﺋﻰ ﻭﻯ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﻮﺩ‪ .‬ﳐﻔﻰ ﳕﺎﻧﺪ‪ :‬ﺁﻳﻪ ﺻﺮﻳﺢ‬ ‫ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺳﻔﻴﺪﻯ ﭼﺸﻢ ﻳﻌﻘﻮﺏ ﻣﻌﻠﻮﻝ ﺣﺰﻥ ﺑﻮﺩ‪ ..‬ﺁﻣﺪﻥ ﻣﮋﺩﻩ ﻳﻮﺳﻒ ﻧﻴﺰ ﺗﻮﺃﻡ ﺑﺎ ﺳﺮﻭﺭ ﺑﻮﺩ ﻟﺬﺍ ﺳﺮﻭﺭ ﺳﺒﺐ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﭼﺸﻢ ﺣﻀﺮﺕ ﻳﻌﻘﻮﺏ ﺻﺤﺖ ﻳﺎﺑﺪ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ‪٩٣:‬ﻭ‪ ٩٦‬ﺍﺯ ﺁﻥ ﺧﱪ ﻣﻰﺩﻫﺪ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﺠﺰﻩﺍﻯ ﺩﺭ ﻛﺎﺭ ﻧﺒﻮﺩﻩ ﭼﺸﻢ ﻳﻌﻘﻮﺏ ﻫﻢ ﺑﻪ ﻛﻠﹼﻰ ﺍﺯ ﺑﲔ ﻧﺮﻓﺘﻪ ﺑﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﻳﻚ ﻣﺪﺍﻭﺍﻯ ﻋﺠﻴﱮ ﺍﺳﺖ ﻛﻪ ﻗـﺮﺁﻥ ﺭﻭﺷـﻦ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﮔﻔﺘﻴﻢ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺣﻮﺭﻳﺎﻥ ‪‬ﺸﱴ ﺁﻣﺪﻩ » ﹶﻛﹶﺎﻧ‪ ‬ﻬﻦ‪ ‬ﺑ ‪‬ﻴﺾ‪ ‬ﻣ‪‬ﻜﹾﻨ‪‬ﻮﻥﹲ« ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪ [٢٣:‬ﻭ ﺁﻳﻪ ]ﻃﻮﺭ‪ [٢٤:‬ﺍﺳﺖ‪ .‬ﲨﻠﻪ ﺍﲰﻴ‪‬ﻪ ﺩﺍﻝﹼ ﺑﺮ ﺩﻭﺍﻡ ﺍﺳﺖ ﻗﻬﺮﹰﺍ ﺩﺍﻝﹼ ﺑﺮ ﺣﺎﻝ ﻧﻴﺰ‬ ‫ﻣﻰﺑﺎﺷﺪ ﺍﮔﺮ ﮔﻔﺘﻴﻢ‪ :‬ﺯﻳﺪ ﻗﺎﺋﻢ ﺍﺳﺖ ﻳﻌﲎ ﺍﻛﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﻗﻴﺎﻡ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﲨﻠﻪﻫﺎﻯ ﺍﲰﻴ‪‬ﻪ ﺭﺍ ﺩﺭ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ﺩﺍﻝﹼ ﺑﺮ ﺣﺎﻝ ﺑﺪﺍﻧﻴﻢ ﻣﻌﲎ ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﺎﻧﻨﺪ ﲣﻢ ﻣﺮﻍ‬ ‫ﻣﻜﻨﻮﻥﺍﻧﺪ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺣﻮﺭﻳﺎﻥ ﻭ ﻏﻠﻤﺎﻥ ﻓﻌﻼ ﻣﺎﻧﻨﺪ ﲣﻢ ﻣﺮﻍ ﻣﻜﻨﻮﻥﺍﻧﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﲣﻢ ﻣﺮﻍ ‪‬ﺎﻥ ﺩﺭ ﺯﻳﺮ ﺳﻴﻨﻪ ﻣﺮﻍ‪ ،‬ﭼﻴﺰﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﻣﺒﺪ‪‬ﻝ ﺏ ﺟﻮﺟﻪ‬ ‫ﻣﻰﺷﻮﺩ‪ ،‬ﺣﻮﺭﻳﺎﻥ ﻭ ﻏﻠﻤﺎﻥ ﻧﻴﺰ ﻛﻪ ﺍﺯ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﻨﺪ ﺑﻪ ﺗﺪﺭﻳﺞ ﻣﺒﺪ‪‬ﻝ ﺑﻪ ﺣﻮﺭﻯ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﺧﺮﺕ »ﺣ‪‬ﻮﺭ‪ ‬ﻣ‪‬ﻘﹾﺼ‪‬ﻮﺭﺍﺕ‪‬ﰱ ﺍ ﹾﻟﺨِﻴﺎ ِﻡ« ﻣﻰﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺁﻥ ﻃﻮﺭ‬ ‫ﻛﻪ ﺩﺭ ﻧﻈﺮﻡ ﻣﺎﻧﺪﻩ ﺍﺯ ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺁﻗﺎﻯ ﺭﺿﻮﻯ ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺏ ﲡﺴ‪‬ﻢ ﻋﻤﻞ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑﻴﻊ = ﻓﺮﻭﺧﱳ‪ .‬ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺑﻴﻊ ﺩﺍﺩﻥ ﺟﻨﺲ ﻭ ﺍﺧﺬ ﻗﻴﻤﺖ ﻭ ﺷﺮﺍﺀ ﺩﺍﺩﻥ ﻗﻴﻤﺖ ﻭ ﮔﺮﻓﱳ ﺟﻨﺲ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ ،[٢٧٥:‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻴﺰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٥٤‬ﺑﻘﺮﻩ‪،‬‬ ‫ﻣﺜﻞ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﮔﺎﻫﻰ ﺑﻪ ﻓﺮﻭﺧﱳ‪ ،‬ﺷﺮﺍﺀ ﻭ ﺑﻪ ﺧﺮﻳﺪﻥ‪ ،‬ﺑﻴﻊ ﺑﻪ ﻣﻌﲎ ﻳﻚ ﻃﺮﻑ ﻣﻌﺎﻣﻠﻪ ﺍﺳﺖ ﻓﺮﻭﺧﱳ ﻳﺎ ﺧﺮﻳﺪﻥ‪.‬‬ ‫ﻭﱃ ﺍﺯ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻛﻪ ﮔﺎﻫﻰ ﺩﺭ ﻣﻄﻠﻖ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻧﻈﲑ ]ﺑﻘﺮﻩ‪ ،[٢٥٤:‬ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﲡﺎﺭﺕ ﻣﻌﲎ ﻛﺮﺩﻩ ‪.‬ﻭﱃ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ‬ ‫ﺑﻴﻊ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺸﻬﻮﺭ )ﻓﺮﻭﺧﱳ( ﺍﺳﺖ ﻳﻌﲎ ﺷﺨﺺ ﳎﺮﻡ ﭼﻴﺰﻯ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﻔﺮﻭﺷﺪ ﻭ ﺧﻼﺻﻰ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺑﮕﲑﺩ‪ .‬ﺟﻨﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﳎﺮﻡ ﻣﻰﺩﻫﺪ ﻭ‬ ‫ﻗﻴﻤﺖ ﳘﺎﻥ ﳒﺎﺕ ﺍﺳﺖ ﻛﻪ ﺩﺭﻳﺎﻓﺖ ﻣﻰﻛﻨﺪ‪ .‬ﻭﱃ ﺍﻳﻦ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻧﻴﺴﺖ ]ﻧﻮﺭ‪.[٣٧:‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻫﺴﺖ‪ :‬ﲡﺎﺭﺕ ﭼﻮﻥ ﺑﺎ ﺑﻴﻊ ﻣﻘﺎﺑﻞ ﺍﻓﺘﺪ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﲡﺎﺭﺕ ﺍﺳﺘﻤﺮﺍﺭ ﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﻳﻪ ﭘﺲ ﺍﺯ ﻧﻔﻰ ﲡﺎﺭﺕ‪ ،‬ﺑﻴﻊ ﻧﻔﻰ ﺷﺪﻩ ﺑﺮﺍﻯ ﺍﻓﻬﺎﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻪ ﲡﺎﺭﺕ‬ ‫ﺩﺍﺋﻤﻰ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻳﺎﺭ ﺧﺪﺍ ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ ﻭ ﻧﻪ ﻳﻚ ﺑﻴﻊ ﻛﻪ ﺩﺭ ﻣﺪ‪‬ﺕ ﲡﺎﺭﺕ ﻭﺍﻗﻊ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﻧﻔﻊ ﲡﺎﺭﺕ ﺑﺴﻴﺎﺭ ﻭ ﻧﻔﻊ ﻳﻚ ﺑﻴﻊ ﻧﺎ ﭼﻴﺰ ﺍﺳﺖ‪ ،‬ﺁﻳﻪ ﭼﻮﻥ ﺑﺎﺯ ﺩﺍﺷﱳ ﲡﺎﺭﺕ‬ ‫ﺭﺍ ﻧﻔﻰ ﻛﺮﺩ ﺍﻳﻦ ﻣﺴﺘﻠﺰﻡ ﺑﺎﺯ ﻧﺪﺍﺷﱳ ﻳﻚ ﺑﻴﻊ ﻧﻴﺴﺖ ﻟﺬﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻴﻊ ﻧﻔﻰ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺮﺍﺩ ﺍﻳﻨﻜﻪ ﻧﻪ ‪‬ﺮﻩ ﺑﺴﻴﺎﺭ ﻭ ﻧﻪ ﻛﻢ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺧﺪﺍ ﺑﺎﺯ ﳕﻰﺩﺍﺭﺩ‪) .‬ﺧﻼﺻﻪ ﺳﺨﻦ‬ ‫ﺍﳌﻴﺰﺍﻥ(‪.‬‬ ‫]ﺗﻮﺑﻪ‪ ،[١١١:‬ﺷﺎﺩ ﺷﻮﻳﺪ ﺑﻪ ﻣﻌﺎﻣﻠﻪ ﺧﻮﺩ ﻛﻪ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻳﺪ‪ .‬ﻣﺒﺎﻳﻌﻪ ﻭﺍﻗﻊ ﻛﺮﺩﻥ ﺑﻴﻊ ﺍﺳﺖ ﻭ ﺑﲔ ﺍﻻﺛﻨﲔ ﺑﻮﺩﻥ ﺁﻥ ﺑﻪ ﻭﺍﺳﻄﻪ ﺑﺎﻳﻊ ﻭ ﻣﺸﺘﺮﻯ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺗﺒﺎﻳﻊ ]ﺑﻘﺮﻩ‪.[٢٨٢:‬‬ ‫]ﻓﺘﺢ‪ ،[١٠:‬ﺁﻧﺎﻥ ﻛﻪ ﺑﺎ ﺗﻮ ﺑﻴﻌﺖ ﻣﻰﻛﻨﻨﺪ ﺟﺰ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎ ﺧﺪﺍ ﺑﻴﻌﺖ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺑﻴﻌﺖ‪ :‬ﻣﺘﻮﻟﹼﻰ ﻛﺮﺩﻥ ﻭ ﻋﻘﺪ ﺗﻮﻟﻴﺖ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٥٤:‬ﺑﻘﺮﻩ ﮔﻮﻳﺪ‪ ،‬ﺑﻴﻊ ﺩﺳﺖ ﺑﻪ ﻫﻢ ﺩﺍﺩﻥ ﺑﺮﺍﻯ ﻓﺮﻭﺧﱳ ﻭ ﺑﻴﻌﺖ ﺩﺳﺖ ﺑﻪ ﻫﻢ ﺩﺍﺩﻥ ﺑﺮﺍﻯ ﺍﳚﺎﺏ‬ ‫ﻃﺎﻋﺖ ﺍﺳﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺑﻴﻌﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺼﻰ ﺑﺪﻫﺪ ﻳﻌﲎ ﺗﺮﺍ ﺑﺮ ﺧﻮﺩ ﻣﺘﻮﻟﹼﻰ ﻛﺮﺩﻡ ﻭ ﻃﺎﻋﺘﺖ ﺑﺮ ﻣﻦ ﻭﺍﺟﺐ ﺍﺳﺖ‪] .‬ﳑﺘﺤﻨﻪ‪.[١٢:‬‬ ‫_______________________________________________‬

‫ِﺑ ‪‬ﻴ ‪‬ﻊ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﺐ( ﲨﻊ ﺑِﻴﻌﻪ ﻭ ﺁﻥ ﻣﻌﺒﺪ ﺍﻧﺼﺎﺭﻯ ﺍﺳﺖ )ﻛﻠﻴﺴﺎ( ﭼﻨﺎﻥ ﻛﻪ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ]ﺣﺞ‪.[٤٠:‬‬ ‫ﻃﻮﺍﻣﻊ ﲨﻊ ﺻﻮﻣﻌﻪ ﺍﺳﺖ )ﺩﻳﺮ( ﻭ ﺑﻴﻊ ﲨﻊ ﺑﻴﻌﻪ ﺍﺳﺖ )ﻛﻠﻴﺴﺎ( ﻭ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﺭﺍﺟﻊ ﺑﻪ ﻧﺼﺎﺭﻯ ﺍﺳﺖ‪ ،‬ﺻﻮﻣﻌﻪ ﺑﺮﺍﻯ ﺭﺍﻫﺒﺎﻥ ﻭ ﻛﻠﻴﺴﺎ ﺑﺮﺍﻯ ﺩﻳﮕﺮ ﻧﺼﺎﺭﻯ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﮔﻮﻳﺪ‬ ‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑِﻴ‪‬ﻊ ﻣﻌﺎﺑﺪ ﻧﺼﺎﺭﻯ ﺍﺳﺖ ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﺻﻮﺍﻧﻊ ﻣﻌﺒﺪ ﺁ‪‬ﺎﺳﺖ ﺩﺭ ﻛﻮﻫﻬﺎ ﻭ ﺻﺤﺮﺍﻫﻬﺎ‪ .‬ﺻﻠﻮﺍﺕ‪ ،‬ﻛِﻨِﺸﺘﻬﺎﻯ ﻳﻬﻮﺩ ﺍﺳﺖ ﻃﱪﺳﻰ ﺁﻭﺭﺩﻩ ﮔﻮﻳﻨﺪ ﺍﺻﻞ ﺁﻥ ﺻ‪‬ﻠﹾﻮ‪‬ﺓ )ﺑﺮ ﻭﺯﻥ‬ ‫ﻋﺮﻭﺓ( ﺍﺳﺖ ﺩﺭ ﺗﻌﺮﻳﺐ ﺻﻠﻮﺓ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﺴﺎﺟﺪ ﺑﻪ ﻣﻌﺒﺪ ﻣﺴﻠﻤﲔ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻧﺒﺎﻳﺪ ﮔﻔﺖ ﻇﺎﻫﺮ ﺁﻳﻪ‪ ،‬ﺍﺣﺘﺮﺍﻡ ﻭ ﺭﲰﻴ‪‬ﺖ ﺻﻮﻣﻌﻪﻫﺎ ﻭ ﻛﻠﻴﺴﻪﻫﺎ ﻭ ﻛﻨﺸﻬﺎ ﺭﺍ ﳘﻄﺮﺍﺯ‬ ‫ﻣﺴﺎﺟﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ! ﺯﻳﺮﺍ ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻧﺴﺖ ‪ :‬ﺍﮔﺮ ﺟﻨﮓ ﻧﺒﻮﺩ ﻭ ﺧﺪﺍ ﺑﻌﻀﻰ ﺭﺍ ﺑﺎ ﺑﻌﻀﻰ ﺩﻓﻊ ﳕﻰﻛﺮﺩ ﺩﴰﻨﺎﻥ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﻋﺪﺍﺀ ﺩﻳﻦ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﻣﻌﺎﺑﺪ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩ ﻭ ﺁﺛﺎﺭ‬ ‫ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﳏﻮ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺷﺮﺍﻳﻊ ﮔﺬﺷﺘﻪ ﰱ ﺍﳉﻤﻠﻪ ﺩﻓﺎﻉ ﺑﻮﺩﻩ ﺍﺳﺖ ﻫﺮ ﭼﻨﺪ ﻛﻴﻔﻴ‪‬ﺖ ﺁﻥ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺑ‪‬ﲔ = ﻭﺳﻂ‪] .‬ﻛﻬﻒ‪ [٣٢:‬ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺑﺎﻍ‪ ،‬ﺯﺭﻋﻰ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ]ﻓﺮﻗﺎﻥ‪ [٥٣:‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺑﲔ ﻇﺮﻑ ﺍﺳﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺳﻂ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﲔ ﻭﺿﻊ ﺷﺪﻩ ﺑﺮﺍﻯ ﲣﻠﹼﻞ ﻭ‬ ‫ﻭﺳﻂ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﻢ ﺍﺳﻢ ﻭ ﻫﻢ ﻇﺮﻑ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪ ،‬ﻭ ﻫﺮ ﮔﺎﻩ ﺑﻪ ﻣﻜﺎﻥ ﺍﺿﺎﻓﻪ ﺷﻮﺩ ﻇﺮﻑ ﻣﻜﺎﻥ ﺍﺳﺖ ﻣﺜﻞ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﭼﻮﻥ ﺑﻪ ﺯﻣﺎﻥ ﺍﺿﺎﻓﻪ ﺷﻮﺩ ﻇﺮﻑ ﺯﻣﺎﻥ‬ ‫ﺍﺳﺖ ﻣﺜﻞ‪» :‬ﹶﺍﺯ‪‬ﻭﺭﻙ ﺑﲔ ﺍﻟﻌﺼﺮ ﻭ ﻻﺍﺻﻴﻞ« ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺮ ﺁﻥ ﻇﺮﻑ ﺯﻣﺎﻥ ﻣﺜﻠﻰ ﭘﻴﺪﺍ ﻧﺸﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﻣﺒﲎ ﺑﺮ ﻓﺘﺢ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﺳﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻮﺩ ﻣﻌﺮﺏ‬ ‫ﺑﺎﺷﺪ ﻛﺎﻧﻨﺪ ﺳﺎﺋﺮ ﺍﲰﺎﺀ ﳓﻮ ]ﺍﻧﻌﺎﻡ‪ [٩٤:‬ﺑﻨﺎﺑﺮ ﻗﺮﺍﺋﺖ ﻋﺪ‪‬ﻩﺍﻯ ﻛﻪ »ﺑﻴﻨﻜﻢ« ﺭﺍ ﻣﻀﻤﻮﻡ ﺧﻮﺍﻧﺪﻩ ﻭ ﻓﺎﻋﻞ »ﺗﻘﻄﹼﻊ« ﮔﺮﻓﺘﻪﺍﻧﺪ ﻳﻌﲎ ﻭﺻﻞ ﻭ ﲨﻊ ﴰﺎ ﭘﺎﺭﻩ ﺷﺪ ﻭ ﺁﻧﭽـﻪ ﮔﻤـﺎﻥ‬ ‫ﻣﻰﻛﺮﺩﻳﺪ ﮔﻢ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻭ ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﺩﻳﮕﺮﺍﻥ ﻛﻪ »ﺑﻴﻨﻜﻢ« ﺭﺍ ﻣﻔﺘﻮﺡ ﺧﻮﺍﻧﺪﻩ ﻭ ﻇﺮﻑ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻣﻌﲎ ﺁﻧﺴﺖ ﻛﻪ ﺭﺍﺑﻄﻪ ﻣﻴﺎﻥ ﴰﺎ ﻗﻄﻊ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ »ﺑﲔ« ﺁﳒﺎ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻛﻪ ﺩﺍﺭﺍﻯ ﻣﺴﺎﻓﺖ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٦٤:‬ﻭ ﻳﺎ ﺩﺍﺭﺍﻯ ﻋﺪﺩ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [٢٢٤:‬ﻭ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ [٢٣:‬ﻭ ﺑﻪ ﺁﻧﭽﻪ ﻣﻘﺘﻀﻰ ﻣﻌﻨﺎﻯ‬ ‫ﻭﺣﺪﺕ ﺍﺳﺖ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻜﺮﺭ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪] ،[٢٥:‬ﺍﻋﺮﺍﻑ‪.[٨٩:‬‬ ‫ﲔ ﻳ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﹶﻳ‪‬ﺪﻳﻨﺎ« ﻣﻌﻨﺎﻯ ﲢﺖ ﺍﻟﻠﻔﻆ ﺍﻳﻦ ﺗﺮﻛﻴﺐ‪ ،‬ﻣﻴﺎﻥ ﺩﻭ ﺩﺳﺘﺶ‪ :‬ﻣﻴﺎﻥ ﺩﺳﺘﻬﺎﻯ ﻣﺎ‪ ،‬ﺍﺳﺖ ﻭﱃ ﺍﺯ ﺍﻳﻦ ﺗﺮﻛﻴﺐ ﻧﺰﺩﻳﻜﻰ ﺍﺭﺍﺩﻩ ﻣﻰﺷﻮﺩ‪ :‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﻫﺬﺍﺍﻟﺸ‪‬ﻰ ُﺀ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ‬ ‫»‪‬ﺑ ‪‬‬ ‫ﻚ« ﻳﻌﲎ ﺍﻳﻦ ﺑﻪ ﺗﻮ ﻧﺰﺩﻳﻚ ﺍﺳﺖ‪ .‬ﺑﺮﺳﻰ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﻪ ﺍﻟﻜﺮﺳﻰ ﮔﻔﺘﻪ »ﻣﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﹶﻳ‪‬ﺪﻳ ِﻬ ‪‬ﻢ ‪‬ﻭ ﻣﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ« ﺭﺍ ﺁﻧﭽﻪ ﺩﺭ ﭘﻴﺶ ﺭﻭ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺍﺳﺖ‪ ،‬ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫‪‬ﻳ ‪‬ﺪ ‪‬ﻳ ‪‬‬ ‫ﺩﺭ ﻫﺮ ﺣﺎﻝ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺗﺮﻛﻴﺐ »‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬ﻳ ِﻪ« ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﭘﻴﺶ ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﻧﺰﺩﻳﻚ ﺑﺎﺷﺪ ﻭ ﺧﻮﺍﻩ ﺩﻭﺭ ﻭ ﮔﺬﺷﺘﻪ‪] .‬ﻳﺲ‪ [ ٤٥:‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻣﺎ« ﺩﺭ ﺩﻭ ﻣﻮﺭﺩ ﻋﻤﻞ‬ ‫ﺑﺪ ﺑﺎﺷﺪ ﻳﻌﲎ ﭼﻮﻥ ﺑﻪ ﺁ‪‬ﺎ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﻛﺎﺭﻯ ﻛﻪ ﭘﻴﺶ ﺭﻭﻯ ﴰﺎﺳﺖ ﻭ ﺍﻛﻨﻮﻥ ﻣﺮﺗﻜﺐ ﻣﻰﺷﻮﻳﺪ ﻭ ﺍﺯ ﻋﻤﻠﻰ ﻛﻪ ﺑﻌﺪﹰﺍ ﻣﺮﺗﻜﺐ ﺧﻮﺍﻫﻴﺪ ﺷﺪ ﺷﺎﻳﺪ ﻣﻮﺭﺩ ﺭﺣﻢ ﻗـﺮﺍﺭ‬ ‫ﮔﲑﻳﺪ‪ .‬ﻳﻌﲎ ﺍﻛﻨﻮﻥ ﺍﺯ ﻛﺎﺭ ﺑﺪ ﺩﺳﺖ ﮔﲑﻳﺪ‪ .‬ﻳﻌﲎ ﺍﻛﻨﻮﻥ ﺍﺯ ﻛﺎﺭ ﺑﺪ ﺩﺳﺖ ﺑﻜﺸﻴﺪ ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﻢ ﻧﻜﻨﻴﺪ‪ .‬ﻭﱃ ﺩﺭ ﳎﻤﻊ ﺍﳉﺎﻣﻊ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺑﺘﺮﺳﻴﺪ‬ ‫ﺏ ‪‬ﻭ ﻣﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﹾﻌ‪‬ﻘﻮ‪‬ﺑ ِﺔ«‪.‬‬ ‫ﲔ ﺍﹶﻳ‪‬ﺪﻳ ﹸﻜ ‪‬ﻢ ﻣِﻨ‪‬ﺎﻟﺬﱡﻧﻮ ِ‬ ‫ﻼ ﻣﻰﻛﻨﻴﺪ ﻭ ﺍﺯ ﻋﻘﻮﺑﱴ ﻛﻪ ﺩﺭ ﭘﺲ ﺩﺍﺭﻳﺪ »ﺍِﺗ‪‬ﻘﻮ ﻣﺎ ‪‬ﺑ ‪‬‬ ‫ﺍﺯ ﮔﻨﺎﻫﺎﱏ ﻛﻪ ﻓﻌ ﹰ‬ ‫ﺩﺭ ﺍﻳﻨﺠﻪ ﭼﻨﺎﻥ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﺍﺯ »ﺑﲔ ﺍﻳﺪﻳﻬﻢ« ﻋﻤﻞ ﻧﺰﺩﻳﻚ ﻭ ﺣﺎﺿﺮ ﺍﺭﺍﺩﻩ ﺷﺪﻩ ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [ ٦٥:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﻭ ﻣﺎ ﺧﻠﻔﻬﺎ«ﺍﻋﻤﺎﻝ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺁﻥ‬ ‫ﻋﺬﺍﺏ ﺭﺍ‪ ،‬ﻋﻘﻮﺑﺖ ﮔﻨﺎﻫﺎﻥ ﺣﺎﻝ ﮔﺬﺷﺘﻪ ﺁ‪‬ﺎ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪ ،‬ﻣﮕﺮ ﺁﻧﻜﻪ ﻧﻜﺎﻝ ﺑﻪ ﻣﻌﲎ ﻋﱪﺕ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ ﻭﻗﺖ ﻣﺮﺍﺩ ﺍﺯ »ﻣﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳﺪ‪‬ﻳﻬﺎ« ﹸﺍ ‪‬ﻣ ِﻢ ﺣﺎﺿﺮﻩ ﻭ ﺍﺯ »ﻣﺎ ﺧ‪ ‬ﻠﹾﻔﹶﻬﺎ« ﹸﺍ ‪‬ﻣ ِﻢ ﺑﻌﺪﻯ‬ ‫ﺍﺳﺖ ﻭﱃ ﻭﺟﻪ ﺍﻭﻝ ﻗﻮﻯ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ [٤٨:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ‪ ،‬ﻛﺘﺎ‪‬ﺎﻯ ﺳﻠﻒ ﻭ ﮔﺬﺷﺘﻪ ﻣﺮﺍﺩ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻗﺮﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻧﺰﺩﻳﻚ ﻭ ﭘﻴﺶ ﺭﻭ ﺑﻮﺩﻥ ﻻﺯﻡ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬

‫ﮏ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬ ‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﺠ‪‬ﻞ ِﻟﻮ‪‬ﻟ‪‬ﻴ ‪‬‬

‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‬

‫ﯽ ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ ‪‬‬

‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬ ‫‪[email protected]‬‬ ‫‪ http://nilofare-abi.persianblog.com‬ﯾﺎ ‪http://nilofare-abi.persianblog.ir‬‬ ‫‪http://p-mr-yahyaie.mihanblog.com‬‬ ‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻧﯿﻠﻮﻓﺮ آﺑﯽ‪http://nilofare-abi-lib.blogfa.com :‬‬ ‫ﻣﺮداد ﻣﺎه ‪ ١٣٨۶‬ﺧﻮرﺷﯿﺪی‬ ‫ﻧﺸﺎﻧﯽ ﺻﻔﺤﻪ داﻧﻠﻮد ﮐﺘﺎﺑﻬﺎي اﻟﮑﺘﺮوﻧﯿﮑﯽ دﯾﮕﺮ‪:‬‬

‫‪http://www.esnips.com/web/amir-master3298-pdf‬‬