Qamousequr`an Jim
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- Words: 24,091
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»ﺑﻪ ﻧﺎم آﻓﺮﯾﻨﻨﺪه ﻣﺆﻣﻨﯿﻦ و ﻣﺘّﻘﯿﻦ«
ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ -ج :
ﺟﺄﺭ = ﺗﻀﺮﻉ] .ﻣﺆﻣﻨﻮﻥ [٦٥:ﺗﻀﺮﻉ ﻭ ﻧﺎﻟﻪ ﻧﻜﻨﻴﺪ ،ﴰﺎ ﺍﺯ ﺟﺎﻧﺐ ﻣﺎ ﻳﺎﺭﻯ ﳕﻰﺷﻮﺩ .ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻌﲎ ﺁﻥ ﺍﺳﺘﻐﺎﺛﻪ ﺍﺳﺖ .ﺍﻳﻦ ﻓﻌﻞ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣـﺪﻩ ﺍﺳﺖ .ﳓﻞ ٥٣:ﻣﺆﻣﻨﻮﻥ ٦٤:ﻭ . ٦٥ _______________________________________________ ﺟﺎﺀ = ﳎﻰﺀ .ﺁﻣﺪﻥ] .ﺍﺳﺮﺍﺀ [٨١:ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺍﻭﻗﺎﺕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺎ »ﺑﺎﺀ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﳓﻮ ]ﳕﻞ [ ٢٢:ﺍﺯ ﺳﺒﺎﺀ:ﺧﱪ ﻳﻘﻴﲎ ﺑﺮ ﺗﻮ ﺁﻭﺭﺩﻡ .ﻭﮔﺎﻫﻰ ﺑـﺎ ﺍﻓﻌـﺎﻝ ﻣﺜـﻞ ]ﻣﺮﱘ [٢٣:ﺩﺭﺩﺯﺩﺍﻥ ﺍﻭ ﺭﺍﺑﻪ ﺗﻨﻪ ﳔﻞ ﺧﺮﻣﺎ ﺁﻭﺭﺩﻩ ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ ﺩﺭﺩ ﺑﻪ ﺁﻥ ﭼﺴﺒﻴﺪ »ﺟﺎﺀ« ﮔﻮﻳﺎ ﻓﻘﻂ ﻳﻚ ﺩﻓﻌﻪ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻧﻈﲑ ]ﻣﺮﱘ [٨٩:ﺣﻘﺎ ﻛﻪ ﺷﻰﺀ ﻧﺎ ﭘﺴﻨﺪﻯ ﺁﻭﺭﺩﻳﺪ ﻭ ﻧﺴﺒﺖ ﻧﺎ ﺷﺎﻳﺴﱴ ﺩﺍﺩﻳﺪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﻟﻔﻆ ﺑﺎﺀ ﺍﺯ »ﺷﻴﺌﺎ« ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﻧﻴﺴﺖ . ﻭﱃ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻓﻌﻞ ﻭ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﮔﺮﻓﺘﻪ ﮔﻮﻳﺪ» :ﺟﺎ َﺀ ﺍﻟﺸﻰ ُﺀ :ﻓﻌﻠﻪ ﻭ ﻣﻨﻪ ﰱ ﺍﻟﻘﺮﺁﻥ »ﹶﻟ ﹶﻘ ﺪ ِﺟ ﹾﺌﺘ ﻢ ﺷﻴﺌ ﹰﺎ ِﺍﺩﹰﺍ« ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻛﺮﺩﻩ ﺩﺭ ]ﻓﺮﻗﺎﻥ [٤:ﺗﻘﺪﻳﺮ »ﺑﻈﻠﻢ« ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ :ﺟﺎﻳﺰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ »ﺍﺗﻮ ﺍﻇﻠﻤﹰﺎ« ﺑﺎﺷﺪ . _______________________________________________ ﺟﺎﺭ = ﳘﺴﺎﻳﻪ ]ﻧﺴﺎﺀ [٣٦:ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﻌﲎ ﺁﻥ ،ﻛﺴﻰ ﻛﻪ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺟﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ [٦٠:ﺩﺭ ﺁﳒﺎ ﺟﺰ ﺍﻧﺪﻛﻰ ﳘﺴﺎﻳﻪ ﺗﻮ ﻧﺒﺎﺷﺪ] .ﺭﻋﺪ [٤:ﻗﻄﻌﻪﻫﺎﻯ ﻧﺰﺩﻳﻚ ﻫﻢ . * ]ﺗﻮﺑﻪ [٦:ﺍﮔﺮ ﻛﺴﻰ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺍﺯ ﺗﻮ ﺍﻣﺎﻥ ﺧﻮﺍﺳﺖ ﺑﻪ ﺍﻭ ﺍﻣﺎﻥ ﺑﺪﻩ .ﺍﺟﺎﺭﻩ ﻭ ﺍﺳﺘﻴﺠﺎﺭﻩ ﺍﺯ ﺟﺎﺭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻌﻨﺎﻯ ﺍﻣﺎﻥ ﻭ ﺯﻳﻨﻬﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﮔﻮﺋﻰ ﳘﺴﺎﻳﻪ ﺩﺭ ﺍﻣﺎﻥ ﳘﺴﺎﻳﻪ ﺍﺳﺖ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﭼﻮﻥ ﺣﻖ ﳘﺴﺎﻳﻪ ﻋﻘﻼ ﻭ ﺷﺮﻋﹰﺎ ﺑﺰﺭﮒ ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ ﻫﺮ ﻛﺴﻰ ﻛﻪ ﺣﻖ ﺍﻭ ﺑﺰﺭﮒ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﻖ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺰﺭﮒ ﻣﻴﺪﺍﻧﺪ ﺟﺎﺭ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ]ﺍﻧﻔﺎﻝ[٤٨: ﻳﻌﲎ ﻣﻦ ﺍﻣﺎﻥ ﴰﺎﱘ ﻭ ﺣﻘﹼﺘﺎﻥ ﺭﺍ ﺑﻠﺰﺭﮒ ﻣﻴﺪﺍﱎ . ﺍﺯ ﺍﻳﻦ ﺣﺴﺎﺏ ﺍﺳﺖ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ [٨٨ :ﺍﻭ ﺭﺍ ﺍﻣﺎﻥ ﻣﻴﺪﻫﺪ ﻭ ﺍﻣﺎﻥ ﺩﺍﺩﻩ ﳕﻰﺷﻮﺩ . ﺼ ِﺪ« ﺟﻮﺭ ﺑﻪ ﻣﻌﲎ ﻇﻠﻢ ﻭ ﺍﳓﺮﺍﻑ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺁﻧﺴﺖ :ﻫﺪﺍﻳﺖ ]ﳓﻞ [٩:ﺟﺎﺋﺮ ﺭﺍ ﻣﻨﺤﺮﻑ ﺍﺯ ﺣﻖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ »ﺟﺎ ﺭ ﻳﺠﻮ ﺭ:ﻣﺎ ﹶﻝ ﻋ ِﻦ ﺍ ﹾﻟ ﹶﻘ ﺑﺮ ﺭﺍﻩ ﺭﺍﺳﺖ ﺑﺮ ﻋﻬﺪﻩ ﺧﺪﺍﺳﺖ .ﺑﻌﻀﻰ ﺍﺯ ﺭﺍﻫﻬﺎ ﻣﻨﺤﺮﻑ ﺍﺳﺖ ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺖ ﳘﻪ ﴰﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻰﻛﺮﺩ. _______________________________________________ ﺟﺎﻟﻮﺕ = ﻛﻠﻤﻪ ﻋﺠﻤﻰ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ﻧﺎﻡ ﻓﺮﻣﺎﻧﺪﻩ ﻟﺸﮕﺮﻯ ﺑﻮﺩ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺟﻨﮓ ﺁﺎ ﺭﻓﺘﻨﺪ ﻭ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺑﻜﺸﺖ ،ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﺍﻭ ﻭ ﻟﺸﮕﺮﻳﺎﻧﺶ ﻫﺮﺍﺳﺎﻥ ﻭ ﺑﻴﻤﻨﺎﻙ ﺑﻮﺩﻧﺪ ]ﺑﻘﺮﻩ [٢٥١- ٢٤٩:ﮔﻔﺘﻨﺪ ﺑﺎ ﺟﺎﻟﻮﺕ ﻭ ﻟﺸﮕﺮﻳﺎﻧﺶ ﻃﺎﻗﺖ ﺟﻨﮓ ﻧﺪﺍﺭﱘ ...ﺑﻪ ﺍﺫﻥ ﻭ ﻳﺎﺭﻯ ﺧﺪﺍ ﺁﺎ ﺭﺍ ﺷﻜﺴﺖ ﺩﺍﺩﻧﺪ ﻭ ﺩﺍﻭﺩ ﺟﺎﻟﻮﺕ ﺭﺍ ﻛﺸﺖ .ﻟﻔﻆ ﺟﺎﻟﻮﺕ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ. _______________________________________________ ﺟﺎﻥﹼ = ]ﺭﲪﻦ [٣٩:ﺟﺎﻥﹼ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﻭ ﺩﻓﻌﻪ ﺩﺭﺑﺎﺭﻩ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﻭ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻧﺴﺎﻥ ﻭ ﺍﻧﺲ .ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ :ﺟﺎﻥﹼ ﺍﺳﻢ ﲨﻊ ﺟﻦ ﺍﺳﺖ. ﻟﺬﺍ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﻧﺪ .ﺩﻗﹼﺖ ﺩﺭ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁﻥ ﺩﻭ ﻏﲑ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺟﺎﻥﹼ ﻭ ﺍﻧﺲ ﻣﻘﺎﺑﻞ ﻫﻢ ﺁﻣﺪﻩﺍﻧﺪ ﺍﻧﺲ ﻳﻚ ﻧﻮﻉ ﺑﻴﺶ ﻧﻴﺴﺖ ﻫﻜﺬﺍ ﺟﺎﻥﹼ ﻭ ﺟﻦ ﻓﺮﻕ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﺜﻼ ﻓﺮﻣﻮﺩﻩ ]ﺍﺳﺮﺍﺀ [٨٨:ﻭ ﻧﻴﺰ ﺁﻣﺪﻩ ]ﺭﲪﻦ [٥٦:ﻋﻠﻰ ﻫﺬﺍ ﺁﻧﭽﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﻛﺸﺎﻑ ﻭ ﺎﻳﻪ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ :ﺟ ﱳ ﭘﺪﺭ ﺟﻦ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ :ﺟﺎﻥﹼ ﻧﻮﻋﻰ ﺍﺯ ﺟﻦ ،ﻣﺪﺭﻙ ﺻﺤﻴﺤﻰ ﻧﺪﺍﺭﺩ. ﺩﺭﺑﺎﺭﻩ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﺁﻣﺪﻩ ]ﳕﻞ [١٠:ﻗﺼﺺ . ٣١ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ :ﺟﺎﹼﻥ ﻣﺎﺭ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﭼﺸﻤﻰ ﺍﺳﺖ ﰉ ﺁﺯﺍﺭ ﺍﻏﻠﺐ ﺩﺭ ﺧﺎﻧﻪﻫﺎ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﻋﺒﺎﺭﺕ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻗﻴﺪ )ﺳﻔﻴﺪ( ﺭﺍ ﻧﺪﺍﺭﺩ ،ﺻﺤﺎﺡ ﻣﻄﻠﻖ ﻣﺎﺭ ﻭ ﳎﻤﻊ ﻣﺎﺭ ﻛﻮﭼﻚ ﮔﻔﺘﻪ ﻭ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺷﺎﻳﺪ ﳐﻔﻰ ﺑﻮﺩﻥ ﺁﻥ ﺑﺎﺷﺪ ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺩﻳﺪ ﻣﺎﻧﻨﺪ ﻣﺎﺭ ﻣﻰﻛﻨﺪ ﺑﺮﮔﺸﺖ ﮔﺮﻳﺰﺍﻥ. ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﻛﻪ ﺩﺭ ﻃﻮﺭ ﻫﻨﮕﺎﻡ ﺑﻌﺜﺖ ﻣﺒﺪﻝ ﺑﻪ ﻣﺎﺭ ﺷﺪ ﻳﻚ ﺩﻓﻌﻪ ﺣﻴﺔ ﻭ ﺩﻭ ﺩﻓﻌﻪ ﺟﺎﹼﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻃﻪ [٢٠:ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺣﻴﺔ ،ﻣﺎﺭ ﻛﻮﭼﻚ ﻭ ﻳﺎ ﻣﺎﺭ ﻣﻌﻤﻮﱃ ﺍﺳﺖ. ﻭﱃ ﻫﻨﮕﺎﻡ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻣﻌﺠﺰﻩ ﺩﺭ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﺛﻌﺒﺎﻥ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﮊﺩﻫﺎ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ] ،[١٠٧:ﺷﻌﺮﺍﺀ ،[٣٢:ﺍﻳﻦ ﺩﻭ ﭼﮕﻮﻧﻪ ﲨﻊ ﻣﻰﺷﻮﺩ؟ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ :ﻫﻨﮕﺎﻡ ﺑﻌﺜﺖ ﻣﺎﺭ ﺷﺪﻥ ﻛﺎﰱ ﺑﻮﺩ ﺯﻳﺮﺍ ﳘﲔ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺑﺸﻮﺩ ﻭﱃ ﺩﺭ ﻧﺰﺩ ﻓﺮﻋﻮﻥ ﺑﺮﺍﻯ ﺍﺭﻋﺎﺏ ﻭ ﺍﲤﺎﻡ ﺣﺠﺖ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺍﮊﺩﻫﺎ ﻣﺒﺪﻝ ﺷﻮﺩ ﳐﺼﻮﺻﹰﺎ ﻣﻮﻗﻊ ﺑﻠﻌﻴﺪﻥ ﺍﺑﺰﺍﺭ ﺳﺎﺣﺮﺍﻥ. ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﳌﻴﺰﺍﻥ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﻣﻮﻗﻊ ﺑﻌﺜﺖ ﻧﻴﺰ ﻋﺼﺎ ﺑﻪ ﺍﮊﺩﻫﺎ ﻣﺒﺪﻝ ﺷﺪﻩ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﻭ ﺷﻌﺮﺍﺀ ﻛﻪ ﺟﺎﹼﻥ ﻧﻘﻞ ﺷﺪﻩ ﻧﻈﺮ ﺑﻪ ﺣﺮﻛﺖ ﺁﻥ ﺍﺳﺖ ﻧﻪ ﺑﺰﺭﮔﻰ ﺟﺜﹼﻪﺍﺵ ﺁﳒﺎ ﻛﻪ ﻓﺮﻣﻮﺩ »ﺭﺃﹶﻫﺎ ﺗ ﻬ ﺘﺰ ﹶﻛﺎﹶﻧﻬﺎ ﺟﺎ ﱞﻥ«ﻋﺼﺎ ﺩﺭ ﺍﻫﺘﺮﺍﺯ ﺑﻪ ﺟﺎﻥﹼ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﮊﺩﻫﺎ ﺑﻮﺩ. ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺳﻮﺭﻩ ﻃﻪ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ »ﺣﻴﺔ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻫﺘﺮﺍﺯ ﻭ ﻏﲑﻩ ﺧﱪﻯ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﻣﻮﻗﻊ ﻭﺣﻰ ﺍﮊﺩﻫﺎ ﺑﻮﺩ ﻻﺯﻡ ﺑﻮﺩ ﮔﻔﺘﻪ ﺷﻮﺩ » ﹶﻓﺎِﺫﺍ ِﻫ ﻰ ﺛﹸﻌﺒﺎﻥﹲ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻋﺮﺍﻑ ﻭ ﺷﻌﺮﺍﺀ ﻫﺴﺖ .ﻋﻠﻰ ﻫﺬﺍ ﺁﻧﭽﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﻣﻘﺮﻭﻥ ﺑﻪ ﺻﺤﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﻭ ﻗﺼﺺ ﺍﮔﺮ ﺟﺎﻥﹼ ﻣﺸﺒﻪ ﺑﻪ ﻭﺍﻗﻊ ﺷﻮﺩ ﺗﺸﺒﻴﻪ ﺷﻰ ﺀ ﺑﻨﻔﺴﻪ ﻻﺯﻡ ﳕﻰﺁﻳﺪ ﺯﻳﺮﺍ ﺿـﻤﲑ » ﹶﻛﺎﹶﻧﻬﺎ« ﺑﻪ ﻋﺼﺎ ﺭﺍﺟﻊ ﺍﺳﺖ . _______________________________________________
ﺟﺐ = ﭼﺎﻩ .ﺩﺭ ﺻﺤﺎﺡ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﺟﺐ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺣﻔﺮ ﺷﺪﻩ ﺑﺎﺷﺪ ﻧﻪ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺣﻔﺮ ﺁﻥ ﺭﺍ ﺑﺎ ﺳﻨﮓ ﻭ ﻏﲑﻩ ﺑﻨﺎ ﻣﻰﻛﻨﻨﺪ .ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺁﻥ ﭼﺎﻩ ﺍﺳﺖ ﻭ ﻳﺎ ﭼﺎﻩ ﻋﻤﻴﻖ ﻭ ﭘﺮ ﺁﺏ ﻣﻰﺑﺎﺷﺪ] .ﻳﻮﺳﻒ [١٠:ﮔﻮﻳﻨﺪﻩﺍﻯ ﺍﺯ ﺁﺎ ﮔﻔﺖ :ﻳﻮﺳﻒ ﺭﺍ ﻧﻜﺸﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻘﻌﺮ ﻓﻼﻥ ﭼﺎﻩ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ .ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻮﺳﻒ ١٠:ﻭ ١٥ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﺩﺭ ﺣﻔﺮ ﭼﺎﻩ ﺯﻣﲔ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﻨﺪ .ﻭ ﳏﺒﻮﺏ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺁﻟﺖ ﺭﺟﻮﻟﻴﺖ ﺍﻭ ﻗﻄﻊ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺠﺐ ﺑِﺌﺮ ﹶﻟ ﻢ ﺗﻄﻮ« ﻭ ﺩﺭ ﺍﳌﻨﺠﺪ ﺁﻣﺪﻩ »ﻃﹶﻮﻯ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ »ﺑﺌﺮ« ﮔﺬﺷﺖ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﭼﺎﻩ ﻛﻬﻨﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎ ﻓﺮﻕ ﺟﺐ ﻭ ﺑﺌﺮ ﺑﺪﺳﺖ ﻣﻰﺍﻳﺪ .ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ»:ﹶﺍ ﹾﻟ ﻚ«. ﻯ ﺍﻟﻌﺎﺩِﻳ ﹸﺔ ﺍﻟﹾﻘﹶﺪ ﳝ ﹸﺔ ﹶﻟ ﻢ ﻳ ﻌ ﹶﻠ ﻢ ﻟﹶﻬﺎ ﺣﺎ ِﻓﺮ ﻭ ﻻ ﻣﺎِﻟ ِ ﺍ ﹾﻟِﺒ ﹾﺌ ﺮ :ﺑِﻨﺎ ﻩ ﺑِﺎ ﹾﻟﺎﹶﺣﺠﺎ ِﺭ« ﻭ ﺩﺭ ﺎﻳﻪ ﺩﺭ ﻟﻐﺖ ﺑﺌﺮ ﮔﻮﻳﺪ» :ﻗﻴ ﹶﻞ ﻫﺮ _______________________________________________ ﺟﺒﺖ = ﰉ ﻓﺎﺋﺪﻩ] .ﻧﺴﺎﺀ.[٥١: ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺟﺒﺖ :ﺑﺖ ،ﻛﺎﻫﻦ ،ﺳﺎﺣﺮ ،ﺳﺤﺮ ،ﭼﻴﺰ ﰉ ﻓﺎﻳﺪﻩ ﻭ ﻫﺮ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﺍﺳﺖ . ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﻭ ﺑﺖ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﺍﺯ ﳊﺎﻅ ﰉ ﻓﺎﺋﺪﻩ ﺑﻮﺩﻥ ﺟﺒﺖ ﮔﻔﺘﻪ ﺷﺪﻩ ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺒﺖ ﻭ ﺟﺒﺲ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﰉ ﻓﺎﺋﺪﻩ ﺍﺳﺖ . ﺍﻳﻦ ﻛﺮﳝﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﻩ ﻣﺴﻠﻤﲔ ﻭ ﻣﺸﺮﻛﲔ ﺍﺯ ﺩﻳﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺣﻖ ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺍﺯ ﻣﺆﻣﻨﺎﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺗﺮﺍﻧﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻗﻀﺎﻭﺕ ﺍﺯ ﺭﻭﻯ ﺩﴰﲎ ﺑﺎ ﺍﺳﻼﻡ ﺑﻮﺩﻩ ﻭ ﮔﺮﻧﻪ ﻳﻬﻮﺩ ﺑﺎ ﺍﻫﻞ ﻗﺮﺁﻥ ﻭﺟﻮﻩ ﻣﺸﺘﺮﻙ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﺎ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻭﺟﻪ ﻣﺸﺘﺮﻛﻰ ﻧﺪﺍﺷﺘﻨﺪ ﻟﺬﺍ ﺩﺭ ﺁﻳﻪ ﺑﻌﺪﻯ ﺧﺪﺍ ﺁﺎ ﺭﺍ ﻟﻌﻨﺖ ﻣﻰﻛﻨﺪ. ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯﺩﺭ ﻣﻨﺸﻮﺭ ﺳﻴﻮﻃﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ :ﭼﻮﻥ ﻛﺎﺭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻗﻮﺕ ﮔﺮﻓﺖ ﻛﻌﺐ ﺑﻦ ﺍﺷﺮﻑ ﻳﻬﻮﺩﻯ ﻋﺰﻟﺖ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩ ﻭ ﺑﻪ ﻣﻜﹼﻪ ﺁﻣﺪ ﻭ ﮔﻔﺖ :ﻧﻪ ﺑﻪ ﺍﻭ )ﺭﺳﻮﻝ ﺧﺪﺍ ﺹ( ﻳﺎﺭﻯ ﻣﻰﻛﻨﻢ ﻭ ﻧﻪ ﺑﺎ ﺍﻭ ﺟﻨﮓ ﻣﻰﳕﺎﱘ .ﺩﺭ ﻣﻜﹼﻪ ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪﻧﺪ ﻛﻪ :ﺍﻯ ﻛﻌﺐ ﺁﻳﺎ ﺩﻳﻦ ﻣﺎ ﺘﺮ ﺍﺳﺖ ﻳﺎ ﺩﻳﻦ ﳏﻤﺪ ﻭ ﻳﺎﺭﺍﻧﺶ؟ ﮔﻔﺖ :ﺩﻳﻦ ﴰﺎ ﺘﺮ ﻭ ﻗﺪﱘ ﺍﺳﺖ ﻭ ﺩﻳﻦ ﳏﻤﺪ ﺩﻳﲎ ﺗﺎﺯﻩ ﺍﺳﺖ .ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻳﻪ ﹶﺍﹶﻟ ﻢ ﺗ ﺮ ﺍِﻟﹶﻰ ﺍﻟﱠﺬﻳ ﻦ ...ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ. ﺘﺮ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﻛﻠﻤﻪ ﺟﺒﺖ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﻛﻠﻤﻪ ﻃﺎﻏﻮﺕ ﻛﻪ ﺩﺭ ﺁﻳﻪﺷﺮﻳﻔﻪ ﺍﻣﺪﻩ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﻃﻐﻴﺎﻥ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮﹰﺍ ﺑﻪ ﻣﻌﻨﺎﻯ ﻓﺎﻋﻞ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺟﻮﻉ ﺷﻮﺩ. _______________________________________________ ﻯ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻬ ِﺮ« ﺩﺭ ﺻﺤﺎﺡ ﻫﺴﺖ» :ﺍﳉﱪ :ﹶﺍ ﹾﻥ ﺗﻐﲎ ﺍﻟﺮﺟﻞ ﺍﻭ ﺗﺼﻠﺢ ﺡ ﺍﻟﺸﻰ ِﺀ ﺑﻀﺮ ِ ﺠ ﺒ ِﺮ ﺍِﺻﻼ ﺻ ﹸﻞ ﺍ ﹾﻟ ﺟﱪ = ﺍﺻﻼﺡ ﺷﻰﺀ ﺑﻪ ﻧﻮﻋﻰ ﺍﺯ ﻗﻬﺮ .ﺑﺴﱳ ﺿﺪ ﺷﻜﺴﱳ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ» :ﹶﺍ ﻋﻈﻤﻪ ﻣﻦ ﻛﺴﺮ« ﻏﲎ ﻛﺮﺩﻥ ﺷﺨﺺ ،ﺍﺻﻼﺡ ﺣﺎﻝ ﺍﻭﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ» :ﺍﳉﱪ ﺧﻼﻑ ﺍﻟﻜﺴﺮ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﺟﱪ ﮔﺎﻫﻰ ﻓﻘﻂ ﺩﺭ ﺍﺻﻼﺡ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜﻞ ﻗﻮﻝ ﻋﻠﻰ ﲑ )ﺍﻯ ﺍﺻﻼﺡ ﮔﺮ ﻫﺮ ﺷﻜﺴﺘﻪ ﻭ ﺍﻯ ﺁﺳﺎﻥ ﻛﻨﻨﺪﻩ ﻫﺮ ﻛﺎﺭ ﺩﺷﻮﺍﺭ( ...ﻭ ﮔﺎﻫﻰ ﻓﻘﻂ ﺩﺭ ﻗﻬﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﳓﻮ ﺴﻬ ﹶﻞ ﹸﻛﻞﱢ ﻋﺴ ٍ ﺴﻬﺮ ﹶﻝ ﻣ ﲑ ﻭ ﻳﺎ ﻣ ﺭﺿﻰ ﺍﻟﻠﹼﻪ ﻋﻨﻪ :ﻳﺎ ﺟﺎِﺑ ﺮ ﹸﻛﻞﱢ ﻛِﺴ ٍ »ﻻ ﺟ ﺒ ﺮ ﻭ ﻻ ﺗﻔﹾﻮﻳﻀﺰ« )ﺍﻋﻤﺎﻝ ﺑﺸﺮ ﻧﻪ ﻗﻬﺮ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﻧﻪ ﻭﺍﮔﺬﺍﺭﻯ ﻣﻄﻠﻖ( ...ﺍﺟﺒﺎﺭ ﺩﺭ ﺍﺻﻞ ،ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺭﺍ ﺑﺮ ﺍﺟﺒﺎﺭ ﻛﺴﻰ ﳎﺒﻮﺭ ﻛﻨﻨﺪ ﻭﱃ ﺩﺭ ﻋﺮﻑ ﺑﻪ ﺍﺟﺒﺎﺭ ﳎﺮﺩ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ :ﻓﻼﱏ ﺭﺍ ﺑﺮ ﻓﻼﻥ ﻛﺎﺭ ﺍﺟﺒﺎﺭ ﻛﺮﺩﻡ .ﺟﺒﺎﺭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺴﻰ ﮔﻮﻳﻨﺪ ﻛﻪ ﻧﻘﺺ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﺩﻋﺎﺀ ﺑﺮﺗﺮﻯ ﻭ ﺩﺭﻭﻏﲔ ﺍﺻﻼﺡ ﻭ ﺟﱪﺍﻥ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﺍﻧﺴﺎﻥ ﻓﻘﻂ ﺑﻪ ﻃﻮﺭ ﺫﻡ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ...ﻭ ﺑﻪ ﻛﺴﻴﻜﻪ ﺑﺮ ﺩﻳﮕﺮﻯ ﻗﻬﺮ ﻣﻰﻛﻨﺪ ﺟﺒﺎﺭ ﮔﻮﻳﻨﺪ ﻣﺜﻞ ]ﻕ [٤٥:ﻭ ﺭﻭﻯ ﺗﺼﻮﺭ ﻗﻬﺮ ﻳﺎ ﺑﻠﻨﺪﻯ ﺑﺮ ﺍﻗﺮﺍﻥ ،ﮔﻔﺘﻪﺍﻧﺪ :ﳔﻠﺔ ﺟﺒﺎﺭﻩ ﻭ ﻧﺎﻗﺔ ﺟﺒﺎﺭﺓ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻰﮔﻮﺋﻴﻢ» :ﺟﺒﺎﺭ ﻣﺘ ﹶﻜﺒﺮ «ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﺟﱪﺕ ﺍﻟﻔﻘﲑ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻧﻌﻤﺘﻬﺎ ﺣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺍﺻﻼﺡ ﻣﻰﻛﻨﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﺍﺟﺒﺎﺭ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﺁﻧﭽﻪ ﻛﻪ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﻣﻘﻬﻮﺭ ﻣﻰﻛﻨﺪ) .ﻣﻔﺮﺩﺍﺕ ﺑﺎﺧﻨﺼﺎﺭ(. ﻧﺎﮔﻔﻨﻪ ﳕﺎﻧﺪ ﻣﻌﲎ ﺟﺎﻣﻊ ﺟﱪ ،ﳘﺎﻥ ﺍﺻﻼﺡ ﺗﻮﺃﻡ ﺑﻪ ﻧﻮﻋﻰ ﺍﺯ ﻗﻬﺮ ﺍﺳﺖ ﻭ ﺁﻥ ،ﭼﻨﺎﻧﻜﻪ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻣﺘﻌﺪﻯ ﻭ ﻻﺯﻡ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﺻﻼﺡ ﻛﺮﺩﻥ ﻭ ﱃ ﺍﹾﻟ ِﻌ ﻮ ﺭ« ﮔﻔﺘﻪﺍﻧﺪ »ﺟﱪ« ﺩﺭ ﺍﻭﻝ ﻣﺘﻌﺪﻯ ﻭ ﺑﻌﺪ ﻻﺯﻡ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ: ﺍﺻﻼﺡ ﺷﺪﻥ( ﻭ ﺩﺭ ﺷﻌﺮ ﻋﺠﺎﺝ ﻛﻪ ﮔﻮﻳﺪ » :ﹶﻗ ﺪ ﺟ ﺒ ﺮ ﺍﻟﺪﻳ ﻦ ﺍﹾﻟﺎِﻟ ﻪ ﹶﻓﺠﺒﺮ ﻭ ﻋﻮ ﺭ ﺍﻟﺮﺣﻤ ﻦ ﻣ ﻦ ﻭ ﱡ ﳘﻪ ﻣﺘﻔﻖ ﺍﻟﻘﻮﻝﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﺒﺎﺭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺻﻔﺖ ﺫﻡ ﻭ ﺩﺭ ﺧﺪﺍ ﺻﻔﺖ ﻣﺪﺡ ﻭ ﺍﺯ ﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ . ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻤﻪ ﺟﺒﺎﺭ ﺍﮔﺮ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻣﻌﻨﺎﻳﺶ ﻇﺎﱂ ﻭ ﲢﻤﻴﻞ ﻛﻨﻨﺪﻩ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺑﺮ ﺩﻳﮕﺮﻯ ﺑﻨﺎ ﺣﻖ :ﻣﻰﺑﺎﺷﺪ ﻭﱃ ﺟﺒﺎﺭ ﺩﺭ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﻣﺼﻠﺢ ﺍﺳﺖ ،ﻣﺼﻠﺤﻰ ﻛﻪ ﺑﺮ ﺗﻮﺍﻧﺎﺳﺖ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﻣﻘﺘﺪﺭﻯ ﺍﺳﺖ ﻛﻪ ﻣﺸﻴﺖ ﺍﻭ ﺩﺭ ﻋﺎﱂ ﺟﺎﺭﻳﺴﺖ ﻭ ﺩﺭ ﺍﻭ ﻇﻠﻢ ﻧﻴﺴﺖ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﺑﺴﻴﺎﺭ ﺗﺮﻣﻴﻢ ﻭ ﺟﱪﺍﻥ ﻛﻨﻨﺪﻩ ﺍﺳﺖ . ] -١ﻫﻮﺩ [٥٩:ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍ ﺭﺍ ﻧﺎﻓﺮﻣﺎﱏ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺩﺳﺘﻮﺭ ﻫﺮ ﺳﺘﻤﮕﺮ ﳉﻮﺝ ﭘﲑﻭﻯ ﳕﻮﺩﻧﺪ] .ﻏﺎﻓﺮ.[٣٥: ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺑﻮ ﻋﻤﺮ ﻭ ﺍﺑﻦ ﺫﻛﻮﺍﻥ ﻭﻗﱴ ﺑﻪ »ﻗﻠﺐ« ﺭﺍ ﺑﺎ ﺗﻨﻮﻳﻦ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻛﺴﺮ ﻭ ﺍﺿﺎﻓﻪ ﺑﻪ »ﻣﺘﻜﺒﺮ«. ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺻﻮﺭﺕ ﺍﻭﻝ ﻣﻌﲎ ﺁﻳﻪ ﻣﻰﺷﻮﺩ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﻗﻠﱮ ﻛﻪ ﺧﻮﺩ ﭘﺴﻨﺪ ﻭ ﺳﺘﻤﮕﺮ ﺍﺳﺖ ﻣﻬﺮ ﻣﻰﺯﻧﺪ .ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﻗﻠﺐ ﻣﺘﻜﺒﺮ ﻭ ﺟﺒﺎﺭ ﺍﺳﺖ ﻋﻠﺘﺶ ﺁﻧﺴﺖ ﻛﻪ ﺗﻜﺒﺮ ﻭ ﻇﻠﻢ ﺍﺯ ﺁﻥ ﺳﺮﭼﺸﻤﻪ ﻣﻰﮔﲑﺩ .ﺩﺭ ﺻﻮﺭﺕ ﺩﻭﻡ ﺑﺎﻳﺪ ﮔﻔﺖ :ﺧﺪﺍ ﺑﺮ ﲤﺎﻡ ﻗﻠﺒﻴﻜﻪ ﻣﺘﻜﺒﺮ ﻭ ﺟﺒﺎﺭ ﺍﺳﺖ ﻣﻬﺮ ﺑﺮ ﲤﺎﻡ ﻗﻠﺐ ﺍﺣﺎﻃﻪ ﻣﻰﻛﻨﺪ ﻫﻠﻰ ﻫﺬﺍ ﻋﻤﻮﻡ ﻗﻠﻮﺏ ﺍﺯ ﻓﺤﻮﺍﻯ ﺁﻳﻪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻭ ﮔﺮﻧﻪ »ﻛﻞﹼ« ﺭﺍﺟﻊ ﺑﻪ ﲤﺎﻡ ﻭ ﳘﻪ ﻗﻠﺐ ﺍﺳﺖ ﻧﻪ ﳘﻪ ﻗﻠﻮﺏ .ﺑﻌﻀﻰﻫﺎ ﺑﻪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﺪﺍﻥ ﺗﻮﺟﻪ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺁﻳﻪ ﻫﺴﱴ ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ »ﻳ ﹾﻄﺒ ﻊ ﺏ «...ﺍﺳﺖ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻗﺴﺎﻭﺕ ﺖ ﻗﹸﻠﹸﻮﺑ ﹸﻜ ﻢ« »ﻭﻟ ِﻜ ﻦ ﺗﻌﻤﻰ ﺍﻟﹾﻘﹸﻠﹸﻮ ﺴ ﺐ ﹸﻛﻞﱢ ﻣﺘ ﹶﻜﺒٍ ﺮ «...ﻭﱃ ﺩﺭ ﺗﻔﺴﲑ ﺟﻼﻟﲔ ﻣﺜﻞ ﻧﮕﺎﺭﻧﺪﻩ ﮔﻔﺘﻪ ﺍﺳﺖ .ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺜﻞ ﺁﻳﻪ »ﹸﺛﻢ ﹶﻗ ﺍﻟﻠﹼ ﻪ ﻋﻠﻰ ﹸﻛﻞﱢ ﹶﻗ ﹾﻠ ِ ﻭ ﻋﻤﻰ ﺍﺣﺎﻃﻪ ﺑﺮ ﲤﺎﻡ ﻗﻠﺐ ﺩﺍﺭﺩ )ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ(. ] -٢ﺣﺸﺮ [٢٣:ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻫﺸﺖ ﺗﺎ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺫﻛﺮ ﺷﺪﻩ :ﭘﺎﺩﺷﺎﻩ )ﻣﺪﺑﺮ ﻭ ﻣﺪﻳﺮ( ﭘﺎﻙ ،ﺳﻼﻡ ،ﺍﳝﲎ ﺩﻫﻨﺪﻩ ،ﺍﻣﲔ )ﻳﺎﺭﻗﻴﺐ( ،ﺗﻮﺍﻧﺎ ،ﻣﺼﻠﺢ ،ﺑﺰﺭﮒ .ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺟﺒﺎﺭ ﺑﻪ ﻣﻌﲎ ﻣﺼﻠﺢ ﻭ ﺗﺮﻣﻴﻢ ﻛﻨﻨﺪﻩ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﻣﻘﺘﺪﺭ ﺍﺳﺖ . ] -٣ﺷﻌﺮﺍﺀ [١٣٠:ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ »ﺑﻄﺶ« ﺭﺟﻮﻉ ﺷﻮﺩ .ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻋﻤﺎﻕ ﻭﺍﻟﺪﻳﻦ ﺟﺒﺎﺭ ﻭ ﺳﺘﻤﮕﺮ ﺍﺳﺖ ﻧﻈﲑ ﺁﻳﻪ ]ﻣـﺮﱘ،[٣٢: ]ﻣﺮﱘ [١٤:ﺍﻳﻦ ﺳﻮﺭﻩ ﺍﺳﺖ . _______________________________________________
ﺟﱪﺋﻴﻞ = ﻓﺮﺷﺘﻪ ﻭﺣﻰ .ﺍﻳﻦ ﻛﻠﻤﻪ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ] :ﺑﻘﺮﻩ٩٧:ﻭ] ،[٩٨ﲢﺮﱘ [٤:ﻭ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺟﱪﺋﻴﻞ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺩﻋﺎﺀ ﺳﻮﻡ ﺻﺤﻴﻔﻪ ﺳﺠﺘﺪﻳﻪ ﻭﺍﺭﺩ ﺍﺳﺖ ﺏ ِﻋ ﻨ ﺪ ﻙ« ﺩﺭ ﻧﺴﺨﻪ ﺻﺤﻴﻔﻪ ﻛﻪ ﺗﻮﺳﻂ ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﺍﻭﻝ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﺼﺤﻴﺢ ﺷﺪﻩ ﻭ ﺁﻗﺎﻯ ﺁﺧﻮﻧﺪﻯ ﻚ ﺍﹾﻟ ﻤ ﹶﻘﺮ ﲔ ﹶﻟ ﺪ ﻳ ﻚ ﺍﻟﹾﻤﻜ ﻉ ﰱ ﺍﹶﻫ ِﻞ ﺳﻤﺎﻭﺍِﺗ ﻚ ﺍﻟﹾﻤﻄﺎ ﲔ ﻋﻠﻰ ﻭ ﺣِﻴ » ﻭ ﺟِﺒﺮﻳ ﹸﻞ ﺍ ﹾﻟﺎﹶﻣ ﺁﻥ ﺭﺍ ﭼﺎﭖ ﻛﺮﺩﻩﺍﻧﺪ »ﻭ ﺟﱪﺋﻴﻞ ﺍﻻﻣﲔ« ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ . ﺳﻴﺪ ﻣﺮﺣﻮﻡ ﺩﺭ ﺭﻳﺎﺽ ﺍﻟﺴﺎﻟﻜﲔ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﻭﺟﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺻﺤﻴﻔﻪ ﻓﻘﻂ ﺩﻭ ﻭﺟﻪ )ﺟِﺒﺮﻳﻞ ﻭ ﺟ ﺒﺮﺋﻴﻞ( ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺟﱪﺍﺋﻴﻞ ﺁﻣﺪﻩ ﻒ ﺟِﺒﺮﺍﺋﻴ ﹸﻞ ﻭ ﻣﻴﻜﺎﺋﻴﻞ« ﺧﻄﺒﻪ .١٨٠ ﺼ ﺑﺎ ﺍﺿﺎﻓﻪ ﺍﻟﻒ » ﹶﻓ ِ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ :ﺟﱪﺋﻴﻞ ﻭ ﻣﻴﻜﺘﺌﻴﻞ ﻫﺮ ﺩﻭ ﻋﺠﻤﻰﺍﻧﺪ ﻛﻪ ﻣﻌﺮﺏ ﺷﺪﻩﺍﻧﺪ ﮔﻔﺘﻪﺍﻧﺪ :ﺟﱪ ﺩﺭ ﻟﻐﺖ ﺳﺮﻳﺎﱏ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﻩ ﻭ ﺍﻳﻞ ﺑﻪ ﻣﻌﲎ ﺧﺪﺍﺳﺖ ﻭ ﻣﻴﻚ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﻩ ﻛﻮﭼﻚ ﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻯ ﺟﱪﺋﻴﻞ :ﺑﻨﺪﻩ ﺧﺪﺍ ﻭ ﻣﻌﲎ ﻣﻴﻜﺎﺋﻴﻞ :ﺑﻨﺪﻩ ﻛﻮﭼﻚ ﺧﺪﺍﺳﺖ. ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻮﻳﺪ :ﺍﺳﻢ ﻋﺠﻤﻰ ﺍﺳﺖ ﻣﺮﻛﺐ ﺍﺯ »ﺟﱪ« ﻛﻪ ﻣﻌﻨﺎﻯ ﺁﻥ ﺩﺭ ﻋﺮﰉ ﻳﺎ ﺳﺮﻳﺎﱏ :ﻗﻮﻩ ﺍﺳﺖ ﻭ »ﺍﻳﻞ« ﻛﻪ ﺑﻪ ﻣﻌﻨﺎﻳﺶ ﺍﻟﻪ ﺍﺳﺖ ﻳﻌﲎ :ﻗﻮﻩ ﺧﺪﺍ ﻭ ﺩﺭ ﺿﺒﻂ ﺁﻥ ١٣ﻟﻐﺖ ﻫﻴﺖ . ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ :ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﻛﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﺑﺎﺏ ﻫﺸﺘﻢ ﻋﺪﺩ ١٦ﺍﺯ ﺯﺑﺎﻥ ﺩﺍﻧﻴﺎﻝ ﮔﻮﻳﺪ :ﺁﻭﺍﺯ ...ﺷﻨﻴﺪﻡ ﻛﻪ ﻧﺪﺍ ﻛﺮﺩﻩ ﻣﻰﮔﻔﺖ ﺍﻯ ﺟﱪﺋﻴﻞ ﺍﱘ ﻣﺮﺩ ﺭﺍ ﺍﺯ ﻣﻌﲎ ﺍﻳﻦ ﺍﻳﻦ ﺭﺅﻳﺎ ﻣﻄﻠﻊ ﺳﺎﺯ .ﻭ ﺍﻳﻀﹰﺎ ﺩﺭ ﺑﺎﺏ ٩ﻋﺪﺩ ٢١ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺩﺭ ﺍﳒﻴﻞ ﻣﺘﻰ ﺑﺎﺏ ﺍﻭﻝ ﻋﺪﺩ ١٩ﻭ ٢٦ﺁﻣﺪﻩ ﻛﻪ ﺟﱪﺋﻴﻞ ﺁﻣﺪﻩ ﻛﻪ ﺟﱪﺋﻴﻞ ﺑﻪ ﺣﻀﺮﺕ ﺯﻛﺮﻳﺎ ﻣﮋﺩﻩ ﳛﲕ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﻣﮋﺩﻩ ﻋﻴﺴﻰ ﺭﺍ ﺩﺍﺩ ﻭ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﺘﺎﺏ ﻣﻘﺪﺱ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ :ﻣﺮﺩ ﺧﺪﺍ ﺗﺮﲨﻪ ﳕﻮﺩﻩ ﺍﺳﺖ] .ﺑﻘﺮﻩ٩٧:ﻭ.[٩٨ ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺣﺎﻝ ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺟﱪﺋﻴﻞ ﺭﺍﺩﴰﻦ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ :ﭼﻮﻥ ﺁﻭﺭﻧﺪﻩ ﻭﺣﻰ ﺟﱪﺋﻴﻞ ﺍﺳﺖ ﻟﺬﺍ ﺣﺎﺿﺮ ﺑﻪ ﻓﺒﻮﻝ ﺍﺳﻼﻡ ﻧﻴﺴﺘﻢ ﺩﺭﺑﺎﺭﻩ ﻋﻠﹼﺖ ﻋﺪﺍﻭﺗﺸﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ :ﺍﻭ )ﺟﱪﺋﻴﻞ( ﺟﻨﮓ ﻭ ﺳﺨﱴ ﻭ ﻏﲑﻩ ﻣﻴﺎﻭﺭﺩ ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ. ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﺟﺎﻯ ﺟﱪﻳﻞ :ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻳﺎ ﺭﻭﺡ ﺍﻻﻣﲔ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ [١٠٢:ﻭ ﻣﺜﻞ ]ﺷﻌﺮﺍﺀ.[١٩٣: ﺩﺭﺑﺎﺭﻩ ﻣﻜﺎﻧﺖ ﻭ ﻋﻠﻮ ﻣﻘﺎﻡ ﺍﻳﻦ ﻓﺮﺷﺘﻪ ﳏﺘﺮﻡ ﺁﻣﺪﻩ ]ﺗﻜﻮﻳﺮ.[٢٣-١٩: ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻓﺮﺷﺘﻪ ﻭﺣﻰ ﭘﻴﻚ ﳏﺘﺮﻣﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻣﻜﺎﻧﺖ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﻼﺋﻚ ﻣﻄﺎﻉ ﻭ ﭘﻴﺶ ﺧﺪﺍ ﺍﻣﲔ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺍﻭ ﺭﺍ ﺑﺎﻟﻌﻴﺎﻥ ﺩﻳﺪﻩ ﺍﺳﺖ. ﻭ ﺁﻥ ﭼﻪ ﺍﺯ ﺻﺤﻴﻔﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﺷﺪ ﺍﺯ ﺁﻳﺎﺕ ﻓﻮﻕ ﺍﺗﺨﺎﺫ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ . ﺁﻧﭽﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻣﺄﻣﻮﺭﻳﺖ ﺍﻳﻦ ﻣﻠﻚ ﺑﻄﻮﺭ ﺻﺮﻳﺢ ﺁﻣﺪﻩ ﳘﺎﻥ ﺁﻭﺭﺩﻥ ﻭﺣﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻋﻤﺎﻝ ﺩﻳﮕﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺼﺮﻳﺢ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﲢﺮﱘ ٤:ﻛﻪ ﺟﱪﻳﻞ ﲔ «...ﻇﺎﻫﺮﹰﺍ ﲪﺎﻳﺖ ﺑﻪ ﻭﺍﺳﻄﻪ ﻭﺣﻰ ﺁﻭﺭﺩﻥ ﻭ ﻣﻄﻠﻊ ﺳﺎﺧﱳ ﺁﻥ ﺢ ﺍﻟﹾﻤﺆﻣِﻨ ﺣﺎﻣﻰ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﴰﺮﺩﻩ ﺷﺪﻩ » ﹶﻓِﺎﻥﱠ ﺍﻟﻠﹼ ﻪ ﻫ ﻮ ﻣﻮﻻ ﻩ ﻭ ﺟِﺒﺮﻳ ﹸﻞ ﻭ ﺻﺎِﻟ ﺣﻀﺮﺕ ﺍﺯ ﺣﻴ ﻠﻪ ﺯﻧﺎﻧﺶ ﺍﺳﺖ .ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺷﺎﻳﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺩﺭ »ﻣﻠﻚ« ﺭﻭﺷﻦ ﮔﺮﺩﺩ. _______________________________________________ ﺟﺒﻞ = ﻛﻮﻩ] .ﻫﻮﺩ [٤٣:ﺑﻪ ﺯﻭﺩﻯ ﺑﻪ ﻛﻮﻫﻰ ﻻﺣﻖ ﻣﻰﺷﻮﻡ ﻣﺮﺍ ﺍﺯ ﺁﺏ )ﻃﻮﻓﺎﻥ( ﺣﻔﻆ ﻣﻰﻛﻨﺪ .ﲨﻊ ﺁﻥ ﺍﺟﺒﺎﻝ ﻭ ﺟﺒﺎﻝ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﻭﻣﻰ ﺑﻪ ﻛـﺎﺭ ﺭﻓﺘـﻪ ﳓـﻮ ]ﻫﻮﺩ.[٤٢: ﺁﻧﭽﻪ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻛﻮﻫﻬﺎ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ: ﻛﻮﻫﻬﺎ ﻣﻴﺦﻫﺎﻯ ﺯﻣﲔ ﺍﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻰﺧﺌﺎﻧﻴﻢ] :ﻧﺒﺎﺀ [٧:ﺁﻳﺎ ﺯﻣﲔ ﺭﺍ ﮔﺴﺘﺮﺩﻩ ﻭ ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﻴﺨﻬﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ؟ ﻭ ﺍﻳﻀﹰﺎ ]ﳓﻞ] [١٥:ﻟﻘﻤﺎﻥ.[١٠: ﺭﻭﺍﺳﻰ ﲨﻊ ﺭﺍﺳﻴﻪ ﺑﻪ ﻣﻌﲎ ﺛﺎﺑﺖ ﻭ ﳏﻜﻢ ﻭ »ﲤﻴﺪ« ﺍﺯ »ﻣﻴﺪ« ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﺛﺎﺑﺖ ﻭ ﳏﻜﻢ ﺍﻓﻜﻨﺪ ﺗﺎ ﴰﺎ ﺭﺍ ﻣﻴﻞ ﻧﺪﻫﺪ ﻭ ﺍﻳﻦ ﺳﻮ ﻭ ﺁﻥ ﺳﻮ ﻧﻴﻨﺪﺍﺯﺩ ﻭ ﻣﻀﻄﺮﺏ ﻧﻜﻨﺪ ،ﻣﻴﻞ ﻭ ﺍﺿﻄﺮﺍﺏ ﻣﺮﺩﻡ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺧﻮﺩﺵ ﻣﺎﺋﻞ ﻭ ﻣﻀﻄﺮﺏ ﻭ ﻟﺮﺯﺍﻥ ﺑﺎﺷﺪ ،ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻥ ﻛﺘﺎﺏ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﻭ ﳎﻬﻮﻝ ﻣﺎﻧﺪﻩ، ﺿ ِﻪ« ﺧﻄﺒﻪ ﺍﻭﻝ ﻳﻌﲎ ﻟﺮﺯﻩ ﻭ ﺍﺿﻄﺮﺍﺏ ﻭ ﻣﻴﻞ ﺯﻣﲔ ﺭﺍ ﺑﺎ ﺳﻨﮕﻬﺎ ﻣﻴﺨﻜﻮﺏ ﻛﺮﺩ. ﺼﺨﻮ ِﺭ ﻣﻴﺪﺍ ﹶﻥ ﹶﺍ ﺭ ِ ﻓﺮﻣﻮﺩﻩ » ﻭ ﻭﺗ ﺪ ﺑِﺎﻟﹾ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻛﻮﻫﻬﺎ ﻣﻴﺨﻬﺎﻯ ﺯﻣﲔ ﻭ ﻣﺎﻧﻊ ﻟﺮﺯﻳﺪﻥ ﻭ ﻣﻀﻄﺮﺏ ﺷﺪﻥ ﺁﻥ ﺍﻧﺪ . ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺍﺿﻄﺮﺍﺏ ﻭ ﻟﺮﺯﻩ ﺩﺭ ﺻﻮﺭﺕ ﻧﺒﻮﺩﻥ ﻛﻮﻫﻬﺎ ﭼﻴﺴﺖ؟ ﻣﻰﮔﻮﻳﻨﺪ :ﺍﺯ ﭘﻮﺳﺘﻪ ﺯﻣﲔ ﻫﺮ ﭼﻪ ﭘﺎﺋﲔﺗﺮ ﺑﺮﻭﱘ ﺑﺎ ﺍﻓﺰﺍﻳﺶ ﻳﻜﻨﻮﺍﺧﺖ ﺣﺮﺍﺭﺕ ﺭﻭ ﺑﻪ ﺭﻭ ﺧـﻮﺍﻫﻴﻢ ﺑـﻮﺩ ﺩﺭ ﻋﻤﻴﻖﺗﺮﻳﻦ ﻣﻌﺪﻥ ﻃﻼﻯ ﺟﻬﺎﻥ ﺩﺭ ﺁﻓﺮﻳﻘﺎﻯ ﺟﻨﻮﰉ ﺩﻳﻮﺍﺭﻩﻫﺎﻯ ﻣﻌﺪﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﻯ ﺩﺍﻍ ﺍﺳﺖ ﻛﻪ ﺩﺳﺘﮕﺎﻩ ﺳﺮﺩ ﻛﻦ ﺁﻥ ﭼﻬﻞ ﻣﻴﻠﻴﻮﻥ ﺭﻳﺎﻝ ﺧﺮﺝ ﺩﺍﺭﺩ ﺗﺎ ﻛﺎﺭ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻕ ﻣﻌﺪﻥ ﺑﺮﺍﻯ ﻛﺎﺭﮔﺮﺍﻥ ﲢﻤﻞﭘﺬﻳﺮ ﻛﻨﺪ ﺍﮔﺮ ﺍﻓﺰﺍﻳﺶ ﺣﺮﺍﺭﺕ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻕ ﺍﺩﺍﻣﻪ ﺩﻫﻴﻢ ﺩﺭ ﻋﻤﻖ ﭘﻨﺠﺎﻩ ﻛﻴﻠﻮﻣﺘﺮ ،ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﺑﻪ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﻛﻪ ﳏـﻞﹼ ﺫﻭﺏ ﺷـﺪﻥ ﺳﻨﮕﻬﺎﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻪ ﻋﻠﹼﺖ ﻓﺸﺎﺭ ﺷﺪﻳﺪ ﻧﺰﺩﻳﻚ ﺑﻪ ﺩﻭ ﻫﺰﺍﺭ ﺍﲤﺴﻔﺮ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋﻤﻖ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ ﻣﻮﺍﺩ ﻭ ﺳﻨﮕﻬﺎ ﺳﻴﺎﻝ ﳕﻰﺷﻮﻧﺪ ﺑﻠﻜﻪ ﺧﺎﺻﻴﺖ ﭘﻼﺳـﺘﻴﻜﻰ ﺑﺪﺳـﺖ ﻣﻰﺁﻭﺭﻧﺪﻛﻪ ﮔﺎﻫﻰ ﺩﺭ ﻗﺸﺮﻫﺎﻯ ﻧﺎﺯﻙ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﺛﺮ ﻛﻢ ﺷﺪﻥ ﺑﻪ ﺻﻮﺭﺕ ﻣﺬﺍﺏ ﺩﺭ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺷﻜﻞ ﺁﺗﺸﻔﺸﺎﻥ ﺑﲑﻭﻥ ﻣﻰﺭﻳﺰﻧﺪ ﻣﻌﻤﻮﻻ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﻛﻪ ﻫﺴﺘﻪ ﻭ ﻣﺮﻛﺰ ﺯﻣﲔ ﺑﻌﺪ ﺍﺯ ﭘﻨﺠﺎﻩ ﻛﻴﻠﻮﻣﺘﺮ ﻋﻤﻖ ﺑﻪ ﻣﺮﻛﺰ ﺍﺻﻠﻰ ﻧﺮﺳﻴﺪﻩ ﺩﺍﺭﺍﻯ ﺩﻭ ﻫﺰﺍﺭ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺍﺯ ﺩﺭﺟﻪ ﺫﻭﺏ ﺁﻫﻦ ﻛﻪ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ ﻭ ﺳﻰ ﻭ ﭘﻨﺞ ﺍﺳﺖ ﺑﻴﺸﺘﺮ ﻣﻰﺑﺎﺷﺪ. ﺍﺯ ﻋﻤﻖ ٣٠٠٠ﻛﻴﻠﻮﻣﺘﺮ ﻫﺴﺘﻪ ﺁﻫﲎ ﺯﻣﲔ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﺁﻥ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻭ ﺩﺭﺟﻪ ﻓﺸﺎﺭ ﺩﺭ ﺣﺪﻭﺩ ﺩﻭ ﻣﻴﻠﻴﻮﻥ ﺍﲤﺴﻔﺮ ﺍﺳﺖ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻰﮔﻔﺘﻨﺪ ﻣﺮﻛﺰ ﺯﻣﲔ ﻣﺬﺍﺏ ﺍﺳﺖ ﺑﻌﺪﻫﺎ ﮔﻔﺘﻨﺪ ﺩﺭ ﺁﻥ ﻓﺸﺎﺭ ﻋﺠﻴﺐ ،ﻣﺬﺍﺏ ﳕﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻣﺮﻛﺰ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﺣﺮﺍﺭﺕ ﻭ ﻓﺸﺎﺭ ﭘﻼﺳﺘﻴﻜﻰ ﻭ ﻗﺎﺑﻞ ﺍﺭﲡﺎﻉ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺸﺮﻫﺎﻯ ﻧﺎﺯﻙ ﺯﻣﲔ ﻛﻪ ﺑﻊ ﺑﺎﻻ ﻣﻰﺁﻳﺪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﻓﺸﺎﺭ ﻛﺎﺳﺘﻪ ﺷﺪﻩ ﺑﻪ ﺻﻮﺭﺕ ﻣﺬﺍﺏ ﺁﻣﺪﻩ ﻭ ﺁﺗﺸﻔﺸﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ . ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﺮﻛﺰ ﺯﻣﲔ ﻣﺜﻞ ﭘﻮﺳﺘﻪ ﺁﻥ ﺟﺎﻣﺪ ﻧﻴﺴﺖ ﻭ ﭘﻮﺳﺘﻪ ﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﻛﺰ ،ﻣﺜﻞ ﭘﻮﺳﺘﻪ ﲣﻢ ﻣﺮﻍ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺩﺭﻭﻥ ﺁﻥ ،ﺯﻣﲔ ﺑﺎ ﺣﺮﻛﺘﻬﺎﻯ ﻭﺿﻌﻰ ﻭ ﺍﻧﺘﻘﺎﱃ ﻭ ﳏﻮﺭﻯ ﻭ ﺳﺎﻳﺮ ﺣﺮﻛﺘﻬﺎﻯ ﺩﻳﮕﺮﻳﻜﻪ ﺩﺍﺭﺩ ﺍﮔﺮ ﻛﻮﻫﻬﺎ ﳕﻰﺑﻮﺩ ﻣﺮﺗﺒ ﹰﺎ ﭘﻮﺳﺘﻪ ﺁﻥ ﻛﻪ ﺭﻭﻯ ﻫﺴﺘﻪ ﭘﻼﺳﺘﻴﻜﻰ ﺯﻣﲔ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻪ ﺍﻳﻦ ﺳﻮ ﻭ ﺁﻥ ﺳﻮ ﻣﻴﻠﻐﺰﻳﺪ ﻭ ﺯﻧﺪﮔﻰ ﺭﺍ ﻏﲑ ﳑﻜﻦ ﻣﻴﺴﺎﺧﺖ ﻭ ﭼﻪ
ﺑﺴﺎ ﻛﻪ ﭘﻮﺳﺘﻪ ﭘﺎﺭﻩ ﻣﻰﺷﺪ ،ﻭ ﺍﻳﻦ ﻛﻮﻫﻬﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺳﺮ ﺑﻪ ﺁﲰﺎﻥ ﻛﺸﻴﺪﻩ ﻭ ﭼﻨﺪ ﻣﻘﺎﺑﻞ ﺁﻥ ﺩﺭ ﺯﻳﺮ ﺯﻣﲔ ﺭﻳﺸﻪ ﺩﻭﺍﻧﻴﺪﻩ ﻭ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﭘﻮﺳﺘﻪ ﺯﻣﲔ ﺭﺍ ﺑﻪ ﺯﳒﲑ ﻛﺸﻴﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﺮ ﺭﻭﻯ ﻫﺴﺘﻪ ﻣﻴﺨﻜﻮﺏ ﻛﺮﺩﻩﺍﻧﺪ . ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﻳﺸﻪ ﻛﻮﻫﻬﺎ ﺩﺭ ﺯﻳﺮ ﺯﻣﲔ ﭼﻨﺪ ﻣﻘﺎﺑﻞ ﺍﺭﺗﻔﺎﻉ ﺁﺎ ﺭﻭﻯ ﺯﻣﲔ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻪ ﻛﻮﻫﻬﺎ ﻓﻘﻂ ﺑﺮ ﺭﻭﻯ ﻗﺎﺭﻩﻫﺎ ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﺩﺭ ﺯﻳﺮ ﺩﺭﻳﺎﻫﺎ ﻭ ﻛﻒ ﺍﻗﻴﺎﻧﻮﺱﻫﺎ ﻧﻴﺰ ﻛﻮﻫﻬﺎﻯ ﺑﺴﻴﺎﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﻠﻜﻪ ﺩﺭﺍﺯﺗﺮﻳﻦ ﺳﻠﺴﻠﻪ ﺟﺒﺎﻝ ﺩﺭ ﺯﻳﺮ ﺁﺎ ﭘﻨﻬﺎﻥ ﺍﺳﺖ ﻣﺜﻼ ﺳﻠﺴﻠﻪ ﺟﺒﺎﻝ ﺍﻃﻠﺲ ﻣﻴﺎﻧﻪ ﺍﺯ ﺍﻳﺴﻠﻨﺪ ﺷﺮﺩﻉ ﺷﺪﻩ ﻭ ﺑﻪ ﺳﻮﻯ ﻗﻄﺐ ﺟﻨﻮﺏ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ، ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﺟﺒﺎﻝ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﺣﺮﻑ ﺍﻧﮕﻠﻴﺴﻰ » «sﺍﺳﺖ ﺩﺭ ﺣﺪﻭﺩ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﻛﻴﻠﻮﻣﺘﺮ ﻃﻮﻝ ﺩﺍﺭﺩ ﻭ ﺑﻴﺸﺘﺮ ﻗﻠﹼﻪﻫﺎﻯ ﺁﻥ ﺑﺎ ﺳﻄﺢ ﺁﺏ ﻧﻴﻢ ﺗﺎ ﻳﻚ ﻣﻴﻞ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ )ﺩﺭﻳﺎ ﺩﻳﺎﺭ ﻋﺠﺎﺋﺐ(. ﺩﺭ ﳎﻠﻪ ﻣﻜﺘﺐ ﺍﺳﻼﻡ ﴰﺎﺭﻩ ٨ﺳﺎﻝ ١٣ﺻﻔﺤﻪ ٦٨ﻣﻘﻠﻪ ﻣﻔﺼﻞ ﻭ ﻋﻠﻤﻰ ﺩﺭﺑﺎﺭﻩ ﻟﻨﮕﺮ ﺑﻮﺩﻥ ﻛﻮﻫﻬﺎ ﻫﺴﺖ ﻛﻪ ﺑﺴﻴﺎﺭ ﻣﻔﻴﺪ ﻭ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ .ﺩﺭ ﺁﳒﺎ ﻫﺴﺖ ﻛﻪ ﻃﻮﻓﺎـﺎﻯ ﺭﻭﻯ ﻛﺮﻩ ﺯﻣﲔ ﺳﺮﻋﺖ ﺣﺮﻛﺖ ﺁﻥ ﺭﺍ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻣﻰ ﻛﻨﻨﺪ ﻣﺜﻼ ﺩﺭ ﻃﻮﻝ ٥٠ﻛﻴﻠﻮﻣﺘﺮ ﻃﻮﻓﺎﻥ ﺍﮔﺮ ﺑﻠﻨﺪﻯ ﻛﻮﻫﻬﺎ ﺭﺍ ٢ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻧﺴﺒﺖ ﺑﻪ ﺟﻬﺖ ﻃﻮﻓﺎﻥ ٨٦ ،ﻣﻴﻠﻰ ﻣﺘﺮ ﺩﺭ ﺛﺎﻧﻴﻪ ﺍﺯ ﺳﺮﻋﺖ ﺣﺮﻛﺖ ﺯﻣﲔ ﻛﺎﺳﺘﻪ ﻳﺎ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﺍﻓﺰﺍﻳﺶ ﮔﺮﭼﻪ ﻧﺎ ﭼﻴﺰ ﺍﺳﺖ ﻭﱃ ﻟﺮﺯﺵ ﻭ ﺿﺮﺑﻪ ﺁﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻧﻔﺠﺎﺭ ﻧﺎﮔﻬﺎﱏ ﺷﺼﺎ ﻧﻪ ﻣﻴﻠﻴﻮﻥ ﻋﺪﺩ ﲟﺐ ﻫﻴﺪﺭﻭﮊﱏ ﺩﺭﻳﻒ ٥٠ﻣﮕﺎﺗﻦ ﺍﺳﺖ )ﲟﺐ ﻫﻴﺪﺭﻭﮊﱏ ﺭﺩﻳﻒ ٥٠ﻣﮕﺎ ﺗﻦ ﺑﺮﺍﺑﺮ ٢٥٠٠ﻋﺪﺩ ﲟﺐ ﺍﲤﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻫﲑﻭﺷﻴﻤﺎﻯ ﮊﺍﭘﻦ ﻣﺼﺮﻑ ﺷﺪ( ﺍﮔﺮ ﻫﻨﮕﺎﻡ ﻭﻗﻮﻉ ﻃﻮﻓﺎـﺎﻯ ﻭﺣﺸﺘﻨﺎﻙ ،ﺯﻣﲔ ﮔﺮﻓﺘﺎﺭ ﺍﻳﻦ ﺿﺮﺑﻪﻫﺎ ﻣﻰﺷﺪ ﳘﻪ ﭼﻴﺰ ﻭ ﺁﺛﺎﺭ ﺣﻴﺎﺕ ﺍﺯ ﺑﲔ ﻣﻰﺭﻓﺖ .ﺿﺮﺑﻪﻫﺎﻯ ﳐﻮﻑ ﻛﻮﻫﻬﺎ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﻛﺎﻣﻞ ﭼﺮﺥ ﻟﻨﮕﺮﻯ ﺗﻐﻴﲑﺍﺕ ﻧﺎﮔﻬﺎﱏ ﺳﺮﻋﺖ ﺗﺒﺪﻳﻞ ﻣﻰﻛﻨﻨﺪ .ﺍﻳﻦ ﲢﻘﻴﻖ ﺑﺎ ﻛﻠﻤﻪ »ﹶﺍ ﹾﻥ ﺗﻤﻴ ﺪِﺑ ﹸﻜ ﻢ« ﺧﻴﻠﻰ ﻣﻨﺎﺳﺐ ﺍﺳﺖ . ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﺎﺗﻰ ﻛﻪ ﻣﻰﮔﻮﻳﺪ :ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﻴﺨﻬﺎ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﻭ ﻛﻮﻫﻬﺎ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺍﺯ ﺍﺿﻄﺮﺍﺏ ﻭ ﻟﺮﺯﻩ ﺑﺎﺯﻣﺎﻧﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. ﻛﻮﻫﻬﺎ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﳘﻪ ﭼﻴﺰ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﺪ ﻭ ﻣﺎ ﻣﺮﺩﻡ ﺗﺴﺒﻴﺢ ﺁﺎ ﺭﺍ ﳕﻰﻓﻬﻤﻴﻢ ]ﺍﺳﺮﺍﺀ [٤٤:ﺑﻨﺎﺑﺮﺍﱘ ﺑﺎﻳﺪ ﮔﻔﺖ ﳘﻪ ﭼﻴﺰ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﺷﻌﻮﺭ ﺩﺍﺭﺩ ﻭ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻰﺷﻨﺎﺳﺪ،ﻭ ﺗﻘﺴﻴﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺯﻧﺪﻩ ﻭ ﻣﺮﺩﻩ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﺍﺳﺖ ﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ] .ﺍﻧﺒﻴﺎﺀ [٧٩:ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﺴﺨﺮ ﻛﺮﺩﱘ ﻛﻪ ﺑﺎ ﺩﺍﻭﺩ ﺗﺴﺒﻴﺢ ﻣﻰﻛﺮﺩﻧﺪ ﳘﭽﻨﲔ ﻣﺮﻏﺎﻥ . ]ﺣﺞ [١٨:ﺁﻳﺎ ﻧﺪﺍﻧﺴﺘﻪﺍﻯ ﻛﻪ ﺁﻧﻜﻪ ﺩﺭ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻛﻮﻫﻬﺎ ﺑﻪ ﺧﺪﺍ ﺳﺠﺪﻩ ﻣﻰﻛﻨﻨﺪ. ]ﺳﺒﺎﺀ] [١٠:ﺹ.[١٨: ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﺩﺭ ﺗﺴﺒﻴﺢ ﻛﻮﻫﻬﺎ ﻭ ﻫﻢ ﺁﻭﺍﺯ ﺷﺪﻥ ﺑﺎ ﺩﺍﻭﺩ ﺻﺮﻳﺢ ﺍﻧﺪ ﻭﱃ ﺁﻳﺎ ﺻﺪﺍﻯ ﺗﺴﺒﻴﺢ ﺁﺎ ﺭﺍ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﻏﲑ ﺍﺯ ﺩﺍﻭﺩ ﻣﻰﺷﻨﻴﺪﻧﺪ ﻭ ﻣﻰﻓﻬﻤﻴﺪﻧﺪ؟ ﺧﺪﺍ ﻣـﻰﺩﺍﻧـﺪ ،ﺁﻳـﻪ ]ﺣﺸﺮ [٢١:ﺭﺍﺟﻊ ﺑﻪ ﺷﻌﻮﺭ ﻭ ﺩﺭﻙ ﻛﻮﻫﻬﺎ ﻧﻴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﺑﮕﻮﺋﻴﻢ :ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﻪ ﻛﻮﻩ ﻧﺎﺯﻝ ﻣﻴﺸﺪ ﻭ ﻣﺎﻧﻨﺪ ﺑﺸﺮ ﺩﺭﻙ ﻭ ﺷﻌﻮﺭ ﻣﻴﺪﺍﺷﺖ ﺧﺎﺷﻊ ﻭ ﻣﺘﺼﺪﻉ ﻣﻰﺷﺪ .ﻣﺎ ﳕﻰﺗﻮﺍﻧﻴﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺧﺪﺍ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻛﻮﺭ ﻭ ﻛﺮ ﻭ ﻻﻝ ﺑﺪﺍﻧﻴﻢ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻳﻪ ﺍﻣﺎﻧﺖ ﻣﻰﮔﻮﻳﺪ ﺁﺎ ﺍﺯ ﻗﺒﻮﻝ ﺍﻣﺎﻧﺖ ﺧﻮﺩﺩﺍﺭﻯ ﻛﺮﺩﻩ ﻭ ﺗﺮﺳﻴﺪﻧﺪ ،ﺍﻳﻦ ﺑﻴﺎﻥ ﺤ ﻬ ﻢ« ﺩﺭ ﺳﻮﺭﻩ ﺍﺳﺮﺍﺀ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺗﺴﺒﻴﺢ ﺁﺎ ﺑﺮﺍﻯ ﻣﺎ ﻗﺎﺑﻞ ﺩﺭﻙ ﻧﻴﺴﺖ ﻭ ﻓﻘﻂ ﺩﺭﺑﺎﺭﻩ ﺫﻯ ﺷﻌﻮﺭ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ [٧٢:ﻭ ﲨﻠﻪ »ﻭﻟﻜ ﻦ ﻻ ﺗﻔﹾﻘﹶﻬﻮ ﹶﻥ ﺗﺴﺒﻴ ﺍﮔﺮ ﺗﺴﺒﻴﺢ ﺗﻜﻮﻳﲎ ﻭ ﺩﻻﻟﺖ ﺍﺛﺮ ﺑﺮ ﻣﺆﺛﹼﺮ ﺑﺎﺷﺪ ﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺍﺳﺖ ﭘﺲ ﺗﺴﺒﻴﺢ ﺁﺎ ﻧﻮﻉ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻛﻮﻫﻬﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺭﻳﺰ ﺭﻳﺰ ﻭ ﺳﺮﺍﺏ ﻣﻰﺷﻮﻧﺪ. ﻛﻮﻫﻬﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻗﻴﺎﻣﺖ ﺭﻳﺰ ﺭﻳﺰ ﻣﻰﮔﺮﺩﻧﺪ ،ﻛﻮﺑﻴﺪﻩ ﻣﻰﺷﻮﻧﺪ ،ﺑﻪ ﺻﻮﺭﺕ ﭘﺸﻢ ﺭﻧﮕﺎﺭﻧﮓ ﺣ ﻠﹼﺎﺟﻰ ﺷﺪﻩ ﺩﺭ ﻣﻰﺁﻳﻨﺪ ﻏﺒﺎﺭ ﻭ ﺭﻭﺍﻥ ﻣﻰﮔﺮﺩﻧﺪ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﻐﻴﲑﺍﺕ ﺗﺎ ﺣﺪﻯ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﺑﻪ ﻗﻠﻢ ﻧﮕﺎﺭﻧﺪﻩ ﺭﻭﺷﻦ ﺷﺪﻩ ﺍﺳﺖ . ]ﻃﻪ [١٠٥:ﻧﺴﻒ :ﺭﻳﺰ ﺭﻳﺰ ﺷﺪﻥ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻥ ﺍﺳﺖ ]ﻃﻮﺭ] [١٠:ﻭﺍﻗﻌﺔ [٥:ﺑﺲ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﻭ ﻧﺮﻡ ﺷﺪﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﻃﺮﺯ ﲣﺼﻮﺻﻰ ﺑﻠﺮﺯﺩ ﻭ ﻛﻮﻫﻬﺎ ﻛﻮﺑﻴﺪﻩ ﻣﻰﺷﻮﻧﺪ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﻋﺠﻴﱮ ﭘﺲ ﻏﺒﺎﺭ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﮔﺮﺩﻧﺪ. ]ﻗﺎﺭﻋﺔ [٥:ﻋﻬﻦ :ﭘﺸﻢ ﺭﻧﮕﺎﺭﻧﮓ ،ﻣﻨﻔﻮﺵ ﺣﻠﹼﺎﺟﻰ ﺷﺪﻩ .ﻛﻮﻫﻬﺎ ﺩﺍﺭﺍﻯ ﺭﻧﮕﻬﺎﻯ ﳐﺘﻠﻒ ﺍﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﺳﻴﺎﻩ ،ﺯﺭﺩ ،ﺳﺮﺥ ﻏﲑﻩ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻏﺒﺎﺭ ﻭ ﺳﺮﺍﺏ ﺩﺭ ﺁﻣﺪﻧﺪ ﻗﻬﺮﹰﺍ ﺭﻧﮕﺸﺎﻥ ﺭﺍ ﺣﻔﻆ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻣﺜﻞ ﭘﺸﻢ ﺍﻟﻮﺍﻥ ﻭ ﺣﻠﹼﺎﺟﻰ ﺷﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻣﺪﻩ ﺍﺯ ﻗﺒﻴﻞ ﺳﻮﺭﻩ ﻧﺒﺎﺀ ﺁﻳﻪ ،٢٠ﺣﺎﻗﹼﻪ ،١٤ﻣﺰﻣﻞ ،١٤ﻣﺮﺳﻼﺕ ١٠ﻭ ﻏﲑﻩ. ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭ ﺧﻮﺭ ﺩﻗﺖ ﺍﺳﺖ ]ﳕﻞ.[٨٨: ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻧﺴﺖ ﻛﻪ ﻛﻮﻫﻬﺎ ﺑﺎ ﺁﻧﻜﻪ ﺟﺎﻣﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﻨﺪ ﻣﺎﻧﻨﺪ ﺍﺑﺮﻫﺎ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﻧﺪ ﺁﻳﻪ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ ﺍﻳﻦ ﺁﻳﻪ ﻫﺮ ﺩﻭ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻟﺬﺍ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻥ ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﺭﺍﺣﺎﻟﻴﻜﻪ ﻳﺎ ﻣﻌﺘﺮﺿﻪ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ :ﻓﻌﻼ ﺁﺎﺭﺍ ﺟﺎﻣﺪ ﮔﻤﺎﻥ ﻣﻰﻛﲎ ﻭﱃ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﺎ ﺭﺍ ﺟﺎﻣﺪ ﺁﺎ ﺭﺍ ﺩﺭ ﺣﺎﱃ ﻣﻰﺑﻴﲎ ﻛﻪ ﻣﺎﻧﻨﺪ ﺍﺑﺮﻫﺎ ﻗﻴﺎﻣﺖ ﺩﺍﻧﺴﺘﻪ ﻭ ﲨﻠﻪ »ﺗ ﺩﺭﺁﲰﺎﻥ ﺭﻭﺍﻥ ﺍﻧﺪ. ﺏ« ﻭ »ﺗﺮﻯ« ﻗﻴﺎﻣﺖ ﺍﺳﺖ. ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﺩﻧﻴﺎ ﻭ ﻇﺮﻑ »ﺗ ﻤﺮ ﻣﺮ ﺍﻟﺴﺤﺎ ِ ﻋﻠﻰ ﻫﺬﺍ ﻇﺮﻑ »ﺗ ﺻ ﻨ ﻊ ﺍﻟ ﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﹶﺍﺗ ﹶﻘ ﻦ ﹸﻛﻞﱠ ﺷﻰ ٍﺀ« ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺳﺮﺍﺏ ﺷﺪﻥ ﻛﻮﻫﻬﺎ ﻭ ﲣﺮﻳﺐ ﻋﺎﱂ ﺁﻣﺪﻩ ،ﻓﺮﻣﻮﺩﻩ :ﻭﻗﻮﻉ ﺁﺧﺮﺕ ﻭ ﺍﺪﺍﻡ ﺩﻧﻴﺎ ،ﺗﻜﻤﻴﻞ ﻭ ﺍﺗﻘﺎﻥ ﺩﻧﻴﺎﺳﺖ ﻭ ﺩﺭ ﺍﺧﺮ ﺁﻥ ﻭﻗﺖ ﺩﺭﺑﺎﺭﻩ » ﮔﻔﺘﻪ :ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﻭ ﻗﻮﻝ ﺩﻳﮕﺮ ﻫﺴﺖ ﻳﻜﻰ ﺁﻧﻜﻪ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻯ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﲤﺎﻡ ﺍﺷﻴﺎﺀ ﺑﻪ ﺟﻮﻫﺮﻫﺎﻳﺸﺎﻥ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﺍﻧﺘﻬﺎﻯ ﻭﺟﻮﺩﺷﺎﻥ ﻭ ﺁﻥ ﺣﺸﺮ ﻭ ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﻣﻨﺎﺳﺐ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻝ ﺩﻭﻡ ﻓﺮﻣﻮﺩﻩ: ﺭﺟﻮﻉ ﺁﺎ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﺳﺖ ،ﺩﻳﮕﺮﻯ ﺁﻧﻜﻪ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﱃ ﺯﻣﲔ ﺍﺳﺖ .ﺁﻧﮕﺎﻩ ﻗﻮﻝ ﺍﻭﻝ ﺭﺍ ﺑﻪ ﻗﺮﻳﻨﻪ »ﺗ ﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﻧﻔﺲ ﺁﻳﻪ ﺍﺯ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﺑﺮﻳﺪﻩ ﻣﻰﺷﻮﺩ ﳘﭽﻨﲔ ﺍﺯ ﺫﻳﻞ ﺁﻳﻪ ﻛﻪ »ِﺍﻧ ﻪ ﺧﺒﲑ ﺑِﻤﺎ ﺗﻌﻤﻠﻮ ﹶﻥ« ﺍﺳﺖ ﻗﻄﻊ ﻣﻰﮔﺮﺩﺩ. ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻓﺮﻣﺎﻳﺶ ﺍﻳﺸﺎﻥ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﺧﺪﺷﻪ ﺍﺳﺖ:
ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎ ﻭ »ﺗﺮﻯ« ﻭ »ﺗ ﻤﺮ ﺍﻟﺴﺤﺎﺏ« ﺭﺍﺟﻊ ﺑﻪ ﻗﻴﺎﻣﺖ ﺑﻮﺩ ﻻﺯﻡ ﺑﻮﺩ »ﺗﺮﻳﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ«ﻳﺎ ﻧﻈﲑ ﺁﻥ ﺑﮕﻮﻳﺪ ﺯﻳﺮﺍ ﻛﻮﻫﻬﺎ ﺭﺍ ﻭﺍﻗﻌﹰﺎ ﺟﺎﻣﺪ ﻣﻰﺑﻴﻨﻢ ﻧﻪ ﺍﻟﻒ :ﺍﮔﺮ »ﺗ ﺐ ﻭ ﺗﺮﻯ« ﺭﺍ ﺩﻧﻴﺎﻭ ﺁﺧﺮﺕ ﺩﺍﻧﺴﱳ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻫﺮ ﺴ ﺤ ﺍﻳﻨﻜﻪ ﺟﺎﻣﺪ ﮔﻤﺎﻥ ﻣﻰﻛﻨﻴﻢ ﺧﻼﺻﻪ ﺑﻪ ﮔﻤﺎﻥ ﳏ ﻠﹼﻰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻥ ﻳﻘﻴﲎ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﻇﺮﻑ ﺩﺭ ﲨﻠﻪ »ﺗ ﺩﻭ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ. ﺻ ﻨ ﻊ ﺍﻟ ﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﹶﺍﺗ ﹶﻘ ﻦ« ﺯﻳﺮﺍ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ ﺍﺪﺍﻡ ﻭ ﺏ« ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﻣﻰﺑﻮﺩ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﻣﻰﺷﺪ » ﹶﻗ ﻬ ﺮ ﺍﻟﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﻳﻔﹾﲎ ﹸﻛﻞﱠ ﺷ ﻰ ِﺀ« ﻧﻪ ﺍﻳﻨﻜﻪ » ﺏ :ﺍﮔﺮ »ﺗ ﻤﺮ ﻣﺮ ﺍﻟﺴﺤﺎ ِ ﺻ ﻨ ﻊ ﺍﻟ ﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﹶﺍﺗ ﹶﻘ ﻦ ﹸﻛﻞﱠ ﺷﻰ ٍﺀ« ﻓﻨﺎﻯ ﺩﻧﻴﺎﺳﺖ ﻟﺬﺍ ﻣﻨﺎﺳﺐ ﳕﻰﺁﻳﺪ ﺍﻭﻝ ﺑﻔﺮﻣﺎﻳﺪ ﻛﻮﻫﻬﺎ ﺳﺮﺍﺏ ﻭ ﻏﺒﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﻧﻈﻢ ﻭ ﳏﻜﻤﻰ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﺑﻼ ﻓﺎﺻﻠﻪ ﺑﮕﻮﻳﺪ »: ﮔﺮ ﭼﻪ ﻭﻗﻮﻉ ﺁﺧﺮﺕ ﺗﻜﻤﻴﻞ ﺩﻧﻴﺎﺳﺖ . ﺤﺮ ﻙ ِﺑﺠﻮ ﻫﺮِﻫﺎ «...ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ ﻭ ﺟﺒﺎﻝ ﺭﺍ ﺝ :ﺁﻳﻪ ﻓﻘﻂ ﺩﺭﺑﺎﺭﻩ ﻛﻮﻫﻬﺎﺳﺖ ﻭ ﺣﺮﻛﺖ ﺁﺎ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﺍﺳﺖ ﺍﺯ ﺁﻳﻪ ﺍﻳﻦ ﲨﻠﻪ ﺭﺍ » ﻭ ِﺍﻥﱠ ﺍﻟﹾﺎﺷﻴﺎ َﺀ ﻛﹶﺎ ﹾﻟﺠِﺒﺎ ِﻝ ﺗﺘ ﻣﺸﺒﻪ ﺑﻪ ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺑﺎ ﺩﻗﹼﺖ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ .ﻭﱃ ﻣﻼﺻﺪﺭﺍ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻯ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎﺳﺖ ﻭ ﻣﻴﻔﺮﻣﺎﻳﺪ :ﻛﻮﻫﻬﺎ ﺑﺎ ﺁﻧﻜﻪ ﴰﺎ ﺁﺎ ﺭﺍ ﺟﺎﻣﺪ ﻭ ﰉ ﺣﺮﻛﺖ ﻣﻴﺪﺍﻧﻴﺪ ﻛﺎﻧﻨﺪ ﺍﺑﺮﻫﺎ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ. ﺍﮔﺮ ﮔﻮﻳﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﺮﺍ ﺍﻳﻦ ﺁﻳﻪ ﻣﻴﺎﻥ ﺩﻭ ﺁﻳﻪ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ؟ ﮔﻮﺋﻴﻢ ﺩﺭ ﺁﻥ ﺍﺷﻜﺎﱃ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻳﻪﺍﻯ ﺩﺍﺭﱘ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻳﻪ ﺩﻳﮕﺮﺑﻪ ﻃﻮﺭ ﲨﻠﻪ ﻣﻌﺘﺮﺿﻪ ﺁﻣﺪﻩ] ،ﻣﺎﺋﺪﻩ [٣:ﭼﻨﲔ ﺍﺳﺖ. ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺁﻳﻪ »ﺍﻟﻴﻮﻡ« ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻄﻠﺐ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻧﻘﻞ ﺷﻴﻌﻪ ﻭ ﺳﻨﻰ ﺩﺭ ﻏﺪﻳﺮ ﺧﻢ ﺩﺭﺑﺎﺭﻩ ﻭﻻﻳﺖ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻫﻢ ﳘﻴﻨﻄﻮﺭ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻗﺒﻞ ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﺁﻳﺎﺕ ﻗﻴﺎﻣﺖ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺻﺪﺭ ﺍﻭﻝ ﻫﻨﮕﺎﻡ ﻧﻮﺷﱳ ﻗﺮﺁﻥ ﭼﻨﲔ ﺷﺪﻩ ﺍﺳﺖ . ﺍﮔﺮ ﮔﻮﻳﻨﺪ :ﺁﻥ ﻭﻗﺖ ﲨﻠﻪ »ِﺍﻧ ﻪ ﺧﺒﲑ ﺑِﻤﺎ ﺗﻔﹾﻌﻮ ﹶﻥ« ﭼﻪ ﺗﻨﺎﺳﱮ ﺑﺎ ﺻﺪﺭ ﺁﻳﻪ ﻛﻪ ﺣﺮﻛﺖ ﻛﻮﻫﻬﺎﺳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﮔﻮﺋﻴﻢ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻧﺴﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺧﺪﺍ ﻫﺮ ﭼﻴﺰ ﺭﺍ ﻣﺘﻘﻦ ﻭ ﳏﻜﻢ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻗﻬﺮﹰﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰ ﺑﻮﺩﻥ ﺍﺳﺖ ،ﺁﻥ ﺧﺪﺍﺋﻴﻜﻪ ﺑﻪ ﳘﻪ ﭼﻴﺰ ﺩﺍﻧﺎﺳﺖ ﺍﺯ ﻛﺎﺭﻫﺎ ﻭ ﺍﻋﻤﺎﻝ ﴰﺎ ﻧﻴﺰ ﺁﮔﺎﻩ ﺍﺳﺖ . ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺩﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﻭﺭ ﺟﺒﺎﻝ ﭼﻴﺴﺖ؟ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﭘﻮﺳﺘﻪ ﺟﺎﻣﺪ ﺯﻣﲔ ﺑﺮ ﺭﻭﻯ ﻫﺴﺘﻪ ﺁﻥ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ ﻟﺬﺍ ﻛﻮﻫﻬﺎ ﻧﻴﺰ ﺑﻪ ﻣﺘﺎﺑﻌﺖ ﺁﻥ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﻣﺎﻧﻨﺪ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎ ،ﻛﺮﻩﺍﻯ ﺭﺍ ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻛﺮﻩ ﺍﻧﺪﺭﻭﱏ ﺛﺎﺑﺖ ﻭ ﻛﺮﻩ ﺑﲑﻭﱏ ﺑﻪ ﻃﻮﺭ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﺑﻪ ﺩﻭﺭ ﺁﻥ ﻣﻰﮔﺮﺩﺩ ،ﳘﻴﻨﻄﻮﺭ ﭘﻮﺳﺘﻪ ﺯﻣﲔ ﺑﺮ ﺭﻭﻯ ﻫﺴﺘﻪ ﭘﻼﺳﺘﻴﻜﻰ ﺁﻥ ﻣﻰﮔﺮﺩﺩ. ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻓﻌﻠﻰ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺩﺭ ﻛﺘﺎﺎﻯ ﻋﻠﻤﻰ ﻣﻄﺎﻟﱮ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻪﺍﻧﺪ )ﻣﺎﺩﻩ ،ﺯﻣﲔ ﻭ ﺁﲰﺎﻥ ﺹ .(٤٠٥ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﻭ ﺍﻧﺘﻘﺎﱃ ﺯﻣﲔ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭ ،ﻛﻮﻫﻬﺎ ﻧﻴﺰ ﺑﺎﻟﻨﺒﻊ ﺩﻭﺍﻧﻨﺪ. ﺍﮔﺮ ﮔﻮﺋﻰ ﻛﻮﻫﻬﺎ ﺑﺎ ﺣﺮﻛﺖ ﺯﻣﲔ ﺑﺴﻴﺎﺭ ﺳﺮﻳﻊ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﱃ ﺳﺮﻋﺖ ﺁﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ٢٩ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﺛﺎﻧﻴﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﻄﻮﺭ ﺑﻪ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺑﻄﺌﻰ ﻭﻛﻨﺪ ﺍﺳﺖ . ﮔﻮﺋﻴﻢ :ﺷﺎﻳﺪ ﺗﺸﺒﻴﻪ ﺩﺭ ﻧﺎ ﳏﺴﻮﺱ ﺑﻮﺩﻥ ﺣﺮﻛﺖ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺳﺮﻋﺖ ﺁﻥ ﺯﻳﺮﺍ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎ ﺍﻏﻠﺐ ﻧﺎ ﳏﺴﻮﺱ ﺍﺳﺖ ﻭﱃ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ﺁﻧﭽﻪ ﺑﻪ ﻧﻈﺮ ﻣﺎ ﺁﻣﺪﻩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﻬﺎ ﻭﻗﻮﻉ ﺁﻳﻪ ﻣﻴﺎﻥ ﺩﻭ ﺁﻳﻪ ﻗﻴﺎﻣﺖ ﻣﺆﻳﺪ ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﺍﺳﺖ . _______________________________________________ ﺟﺒﻠﹼﻪ = ﺧﻠﻘﺖ) .ﺻﺤﺎﺡ( ﺧﻠﻘﺖ ﻭ ﻃﺒﻴﻌﺖ )ﻗﺎﻣﻮﺱ( ]ﺷﻌﺮﺍﺀ [١٨٤:ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺁﻧﻜﻪ ﴰﺎ ﻭ ﻣﺮﺩﻣﺎﻥ ﮔﺬﺷﺘﻪ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ :ﺟﺒﻠﺔ ﻃﺒﻴﻌﱴ ﻛﻪ ﺷﻰ ﺀ ﺑﺮ ﺁﻥ ﺑﻨﺎ ﺎﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ .ﺭﺍﻏﺐ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺍﺯ ﺟﺒﻞ ﺑﻪ ﻣﻌﲎ ﻛﻮﻩ ﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻛﻮﻩ ﺛﻘﻴﻞ ﺍﺳﺖ ﺟﺒﻠﻪ ﻫﻢ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﻧﻘﻞ ﻭ ﻋﻮﺽ ﻛﺮﺩﻥ ﺁﻥ ﻣﺸﻜﻞ ﺍﺳﺖ » ِﺟِﺒﻠﱠ ﹶﺔ ﲔ«ﻳﻌﲎ ﻣﺮﺩﻣﻴﻜﻪ ﺑﺮ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﳎﺒﻮﻝ ﺍﻧﺪ ﻭ ﺑﺮ ﺁﺎ ﺑﻨﺎ ﺎﺩﻩ ﺷﺪﻩﺍﻧﺪ . ﺍ ﹾﻟﺎﹶﻭﻟ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍﺑﻪ ﻣﻌﲎ ﻓﻄﺮﺕ ﺩﺭﻙ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﻭ ﻫﺪﺍﻳﺖ ﺍﻭﻟﻴﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺟﺒﻠﹼﻪ ﺑﻪ ﻣﻌﲎ ﺧﻠﻖ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺧﻠﻘﻴﻜﻪ ﺑﺮ ﻓﻄﺮﺕ ﻫﺪﺍﻳﺖ ﻭ ﺩﺭﻙ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﺍﻧﺪ ﻭ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺟﺒﻠﹼﻰ ﺁﺎﺳﺖ. ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﻳﺲ [٦٢:ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺩﺭ ﺫﻳﻞ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﲨﺎﻋﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻃﱪﺳﻰ ﻭ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﺧﻠﻖ ﮔﻔﺘـﻪﺍﻧـﺪ ﻭﱃ ﺳﺮﺷﺖ ﻭ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻯ ﺁﻥ ﺧﻠﻖ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﻳﻌﲎ ﺷﻴﻄﺎﻥ ﺧﻠﻖ ﻛﺜﲑﻯ ﺍﺯ ﴰﺎ ﺭﺍ ﻛﻪ ﺑﺮ ﻓﻄﺮﺕ ﻫﺪﺍﻳﺖ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﮔﻤﺮﺍﻩ ﻛﺮﺩ ﻭ ﻓﻄﺮﺕ ﺧﺪﺍﺋﻰ ﺭﺍ ﺗﻐﻴﲑ ﺩﺍﺩ ﻛﻪ ﻻﺯﻡ ﺑﻮﺩ ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﻓﻄﺮﺕ ﺑﺮ ﻧﮕﺮﺩﻧﺪ ﻭ ﮔﻤﺮﺍﻩ ﻧﺸﻮﻧﺪ. _______________________________________________ ﺟﱭ = ﺟﺒﲔ ﻃﺮﻑ ﭘﻴﺸﺎﱏ ﺍﺳﺖ .ﻭﺳﻂ ﭘﻴﺸﺎﱏ ﺭﺍ ﺟﺒﻬﻪ ﻭ ﺩﻭ ﻃﺮﻑ ﺁﻥ ﺭﺍ ﺟﺒﻴﻨﺎﻥ ﮔﻮﻳﻨﺪ ]ﺻﺎﻓﺎﺕ [١٠٣:ﭼﻮﻥ ﻫﺮ ﺩﻭ ﺗﺴﻠﻴﻢ ﺷﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﭘﻴﺸﺎﱏ ﺑﻪ ﺯﻣﲔ ﺧﻮﺍﺑﺎﻧﻴﺪ. ﺁﻳﻪ ﺩﺭ ﺧﺼﻮﺹ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﲰﻌﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ. _______________________________________________ ﺟﺒﻪ = ﺟﺒﻬﺔ ﻭﺳﻂ ﭘﻴﺸﺎﱏ ﻭ ﻣﻮﺿﻊ ﺳﺠﺪﻩ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺟﺒﺎﻩ ﺍﺳﺖ ]ﺗﻮﺑﻪ [٣٥:ﺑﺎ ﺁﺎ ﭘﻴﺸﺎﻧﻴﻬﺎﻳﺸﺎﻥ ﻭ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻭ ﭘﺸﺖﻫﺎﻳﺸﺎﻥ ﺩﺍﻍ ﮐﺮﺩﻩ ﻣﻰﺷﻮﺩ .ﺟﺒﻬﺔ ﺩﺭ ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﻪ ﮐﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺩﺭ ﭘﻴﺸﺎﱏ ﻭ ﺁﻥ ﻫﻢ ﺗﻨﻬﺎ ﻳﮑﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ. _______________________________________________ ﺟﱮ = ﲨﻊ ﻛﺮﺩﻥ] .ﻗﺼﺺ [٥٧:ﺁﻳﺎ ﺑﺮﺍﻯ ﺁﺎ ﺣﺮﻡ ﺍﻣﲎ ﺭﺍ ﻣﻜﺎﻥ ﻧﺪﺍﺩﱘ ﻛﻪ ﻫﺮ ﭼﻴﺰ ﺑﻪ ﻃﺮﻑ ﺁﻥ ﲪﻞ ﻭ ﲨﻊ ﻣﻰﺷﻮﺩ. ﺽ« ﺁﺏ ﺭﺍ ﺩﺭ ﺣﻮﺽ ﲨﻊ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺁﺏ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺟﻮﺍﺏ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﺳﺒﺎﺀ [١٣:ﺟﻦ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻛﺎﺧﻬـﺎ، ﺤ ﻮ ِ ﺖ ﺍﻟﹾﻤﺎ َﺀ ﻓﹶﻰ ﺍ ﹾﻟ ﮔﻮﻳﻨﺪ» :ﺟﺒﻴ ﲤﺜﺎﳍﺎ ،ﻭ ﻛﺎﺳﻪ ﻫﺎﺋﻰ ﺑﻪ ﺑﺰﺭﮔﻰ ﺣﻮﺽ ﻣﻰﺳﺎﺧﺘﻨﺪ.
_______________________________________________ ﺟﺚﹼ = ﺑﺮ ﻛﻨﺪﻥ .ﻗﻄﻊ ﻛﺮﺩﻥ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺩﺭ ﻗﺎﻣﻮﺱ ﻗﻄﻊ ﻛﺮﺩﻥ ﻳﺎ ﺍﺯ ﺭﻳﺸﻪ ﻛﻨﺪﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ]ﺍﺑﺮﺍﻫﻴﻢ[ ٢٦:ﺣﻜﺎﻳﺖ ﺳﺨﻦ ﺧﺒﻴﺚ ﳘﭽﻮﻥ ﺩﺭﺧﺖ ﭘﻠﻴﺪ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﺯﻣﲔ ﻛﻨﺪﻩ ﺷﺪﻩ ﺑﺮﺍﻯ ﺁﻥ ﻗﺮﺍﺭﻯ ﻧﻴﺴﺖ . ﺖ ﻭ ﹶﻓﺮﻋﻬﺎ ﰱ ﺍﻟﺴﻤﺎ ِﺀ «...ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻛﻠﻤﻪ ﻃﻴﺒﺔ ﺭﺍ ﻛﻠﻤﻪ ﺗﻮﺣﻴﺪ ﻭ ﻛﻠﻤﻪ ﺧﺒﻴﺜﻪ ﺭﺍ ﻛﻠﻤﻪ ﺷﺮﻙ ﻭ ﻛﻔﺮ ﻭ ﺠ ﺮ ٍﺓ ﹶﻃﻴﺒ ٍﺔ .ﺍﹶﺻﻠﹸﻬﺎ ﺛﺎِﺑ ﺸ ﻼ ﹶﻛ ِﻠ ﻤ ﹰﺔ ﹶﻃﻴﺒ ﹰﺔ ﹶﻛ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ » ﻣﹶﺜ ﹰ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﻭﱃ ﺭﺍ ﺍﻋﺘﻘﺎﺩ ﺣﻖ ﺉ ﺩﻭﻣﻰ ﺭﺍ ﺷﺮﻙ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ . _______________________________________________ ﺟﺜﻢ = ﺟﺜﻮﻡ ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺑﺮ ﺭﻭﻯ ﻭ ﻳﺎ ﻧﺸﺴﱳ ﺑﺰﺍﻧﻮﺳﺖ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ٦٧ﻫﻮﺩ( ]ﺍﻋﺮﺍﻑ [٧٨:ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻜﺬﹼﺑﲔ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﺬﺍﺏ ﺍﳍﻰ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﳘﻪ ﻛﻠﻤﻪ »ﺍﺻﺒﺤﻮﺍ«ﺁﻣﺪﻩ ﺍﺳﺖ ،ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﺮﺩﻥ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺍﺳﺖ ﺍﻟﻨﻬﺎﻳﻪ ﺍﮔﺮ ﺟﺜﻮﻡ ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺑﺎﺷﺪ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻣﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺑﻪ ﻣﻌﲎ ﻧﺸﺴﱳ ﺑﺎﺷﺪ ﻣﻌﲎ ﺍﻳﻦ ﺍﺳﺖ :ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﻧﺸﺴﺘﮕﺎﻥ ﻭ ﻣﻘﻴﻢ ﺷﺪﻧﺪ ﻭ ﺁﻥ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ ﺩﺭ ﺎﻳﻪ ﺁﻣﺪﻩ»:ﻰ ﻋﻦ ﺴﺠِﺪِﻫﺎ ﹶﻛﺠﺆ ﺟ ِﺆ ﺳﻔﻴﻨ ِﺔ ﹶﺍ ﻭ ﻧﻌﺎﻣـ ٍﺔ ﺍﺜﻤﺔ« ﻭ ﺁﻥ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺟﺎﺋﻰ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻨﺪ ﻭ ﺗﲑ ﻣﻴﺰﻧﻨﺪ ﺗﺎ ﲟﲑﺩ .ﺩﺭ ﺞ ﺧﻄﺒﻪ ١٣ﺩﺭﺑﺎﺭﻩ ﻣﺴﺠﺪ ﺑﺼﺮﻩ ﻫﺴﺖ» :ﺍِﻧﻰ ﹶﺍﻧ ﹸﻈ ﺮ ﺍِﱃ ﻣ ﺟﺎِﺛ ﻤ ِﺔ« ﻳﻌﲎ ﮔﻮﻳﺎ ﻣﻰﺑﻴﻨﻢ ﻣﺴﺠﺪ ﺑﺼﺮﻩ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺳﻴﻞ ﻣﺎﻧﺪﻩ ﻣﺎﻧﻨﺪ ﺳﻴﻨﻪ ﻛﺸﱴ ﻳﺎ ﺷﺘﺮ ﻣﺮﻍ ﻧﺸﺴﺘﻪ ﺍﺳﺖ . _______________________________________________ ﺟﺜﻰ = ﺟﺜﹼﻮ :ﺑﻪ ﺯﺍﻧﻮ ﻧﺸﺴﱳ ﺩﺭ ﺍﻓﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ ]ﺟﺎﺛﻴﺔ [٢٨:ﻫﺮ ﺍﻣﺖ ﺭﺍ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭ ﺁﻣﺪﻩ ﻣﻰﺑﻴﲎ ﻫﺮ ﺍﻣﺖ ﺑﻪ ﺳﻮﻯ ﻛﺘﺎﺑﺶ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ .ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﮔﺬﺷﺘﻪ ﺍﺯ ﻧﺎﻣﻪ ﻓﺮﺩﻯ ﻛﻪ ﳘﻪ ﺩﺍﺭﻧﺪ ،ﺑﺮﺍﻯ ﻫﺮ ﺍﻣﺖ ﻫﻢ ﻳﻚ ﻛﺘﺎﺏ ﻋﻤﻮﻣﻰ ﻫﺴﺖ ﻭ ﺷﺎﻳﺪ ﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﻛﺎﺭﻫﺎﱙ ﺍﺳﺖ ﻛﻪ ﳎﻤﻮﻋﹰﺎ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻨﺪ ﻣﺜﻞ ﺍﻧﺘﺨﺎﺏ ﻓﺮﺩ ﻧﺎﺷﺎﻳﺴﺖ ﻳﺎ ﻧﻈﲑ ﺍﺟﺘﻤﺎﻉ ﺍﻫﻞ ﺷﺎﻡ ﺑﺮ ﻗﺘﺎﻝ ﺻﻔﹼﲔ ﻭ ﻏﲑﻩ. * ]ﻣﺮﱘ٦٨:ﻭ. [٧٢ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺟﺜﹼﻰ ﲨﻊ ﺟﺎﺛﻰ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭﺁﻣﺪﮔﺎﻥ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻭﺭﺩﻩ :ﺟﺜﹼﻰ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻭ ﻛﺴﺮ ﺁﻥ ﻫﺮ ﺩﻭ ﲨﻊ ﺟﺎﺙ ﺍﺳﺖ ﻳﻌﲎ ﺁﺎ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﺟﻬﻨﻢ ﺣﺎﺿﺮ ﻣﻰﻛﻨﻴﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭ ﺁﻣﺪﮔﺎﻥ ﺍﻧﺪ ﺳﭙﺲ ﻣﺘﻘﻴﺎﻥ ﺭﺍ ﳒﺎﺕ ﻣﻰﺩﻫﻴﻢ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭ ﺁﻣﺪﻩ ﻣﻰﮔﺬﺍﺭﱘ .ﺭﺍﻏﺐ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺟﺜﻴﹰﺎ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻭ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻳﻌﲎ :ﳚﺒﺜﻮﻥ ﺟﺜﹼﻴﺎ. _______________________________________________ ﺟﺤﺪ = ﺍﻧﻜﺎﺭ ﺑﺎ ﻋﻠﻢ )ﺻﺤﺎﺡ( ]ﳕﻞ [١٤:ﺁﻳﺎﺕ ﻣﺎﺭﺍ ﺍﺯ ﺭﻭﻯ ﻇﻠﻢ ﻭ ﺳﺮﻛﺸﻰ ﺍﻧﻜﺎﺭ ﻭ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﻭﱃ ﺩﳍﺎﻳﺸﺎﻥ ﺑﻪ ﺁﺎ ﻳﻘﲔ ﺩﺍﺷﺖ . ﺍﻳﻦ ﺁﻳﻪ ﻳﻜﻰ ﺍﺯ ﻣﺸﻜﻼﺕ ﻣﻬﻢ ﺭﺍ ﺣﻞﹼ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺁﺩﻣﻰ ﺍﺯ ﳊﺎﻅ ﻋﻘﻞ ﻭ ﻣﻨﻄﻖ ﻭ ﺩﻟﻴﻞ ﺑﻪ ﻭﻃﻠﱮ ﻳﻘﲔ ﻣﻰﻛﻨﺪ ﻭﱃ ﺩﺭ ﻣﻘﺎﻡ ﺗﺴﻠﻴﻢ ﳕﻰﺷﻮﺩ ﻭ ﺍﻧﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻣﺜﻼ ﻣﻌﺎﻭﻳﻪ ﺑﻪ ﺣﻘﹼﺎﻧﻴﺖ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﲔ ﺩﺍﺷﺖ ﻭﱃ ﺗﺴﻠﻴﻢ ﳕﻰﺷﺪ ﻭ ﺍﻗﺮﺍﺭ ﳕﻰﻛﺮﺩ ﻭ ﺁﻧﺮﺍ ﺍﻧﻜﺎﺭ ﻣﻰﳕﻮﺩ. ﺷﻴﻄﺎﻥ ﺑﻪ ﺧﺪﺍ ﻳﻘﲔ ﺩﺍﺷﺖ ،ﻭ ﻣﻰﮔﻔﺖ » ﺭﺏ ﺑِﻤﺎ ﹶﺍ ﹾﻏﻮﻳﺘﲎ« «ﺧﻠﺰﻗﹾﲎ ِﻣ ﻦ ﻧﺎ ٍﺭ «...ﺑﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻧﻴﺰ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﻭ ﻣﻰﮔﻔﺖ »ﺍﹶﻧِ ﺬﺭﱏ ﺍِﱃ ﻳ ﻮ ِﻡ ﻳﺒﻌﺜﻮ ﹶﻥ«ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﲔ« ﻭ ﻣﻴﺪﺍﻧﺴﺖ ﻛﻪ ﳐﻠﺼﻴﲎ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ،ﺍﻣﺎ ﺑﻪ ﳘﻪ ﺍﻳﻨﻬﺎ ﺗﺴﻠﻴﻢ ﻧﺪﺍﺷﺖ ﻭ ﺧﺪﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻓﺮﻣﻮﺩ ]ﺑﻘﺮﻩ [٣٤:ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ: ﻭ ﻣﻴﮕﻔﺖ »ﺍِﻟﹼﺎ ﻋِﺒﺎ ﺩ ﻙ ِﻣ ﻨ ﻬ ﻢ ﺍﻟﹾ ﻤﺨ ﻠﹶﺼ ]ﻛﻬﻒ [٥٠:ﻭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺍﻭ ﻭ ﺗﺎﺑﻌﺎﻧﺶ ﻭﻋﺪﻩ ﺁﺗﺶ ﺩﺍﺩﻩ . ﻋﻠﹼﺖ ﺍﻳﻦ ﳘﻪ ﺑﺪﲞﱴ ﻓﻘﻂ ﺍﻣﺘﻨﺎﻉ ﻭ ﻋﺪﻡ ﺗﺴﻠﻴﻢ ﺑﻮﺩ .ﺑﻪﺁﻧﭽﻪ ﻳﻘﲔ ﺩﺍﺷﺖ ﺗﺴﻠﻴﻢ ﻧﺸﺪ ﺑﻠﻜﻪ »ﺍﹶﰉ ﻭ ﺍ ﺳﺘ ﹾﻜﺒ ﺮ«. ﺿ ﻠﱠ ﻪ ﺍﻟﻠﹼ ﻪ ﻋﻠﻰ ِﻋ ﹾﻠ ٍﻢ« ﻣﻰﺷﻮﻧﺪ ﻭﱃ ﺍﮔﺮ ﻛﺴﻰ ﺣﻖ ﺭﺍ ﻧﺪﺍﻧﺪ ﻭ ﻳﺎ ﻧﺘﻮﺍﻧﺪ ﺭﻭﺡ ﻣﻄﻠﺐ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻛﻔﹼﺎﺭ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﺗﺴﻠﻴﻢ ﳕﻰﺷﻮﻧﺪ ﻭ ﺭﻭﻯ ﺍﻏﺮﺍﺽ ﺣﻖ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ »ﹶﺍ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﺩ ﻭ ﻳﺎ ﺣﻖ ﺑﻪ ﺍﻭ ﺗﺒﻠﻴﻎ ﻧﺸﺪﻩ ﺑﺎﺷﺪ ﺣﺴﺎﺏ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﺑﻘﻴﻬﻪ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ »ﻛﻔﺮ« ﻭ»ﺳﻠﻢ« ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ .ﻭ ﺩﺭ »ﺍﳝﺎﻥ« ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﺍﺳﺖ . ]ﺍﻋﺮﺍﻑ [٥١:ﻛﻠﻤﻪ »ﻣﺎ« ﻋﻄﻒ ﺍﺳﺖ ﺑﻪ ﺟﺎﻯ »ﻛﹶﻤﺎ« ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ »ﻛﹶﻤﺎ ﻛﺎﻧﻮﺍ ﺑِﺎﻳﺎﺗِﻨﺎ «...ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ »ﻣﺎ« ﺑﻪ ﻣﻌﲎ ﻣﺼﺪﺭ ﺍﻧﺪ .ﻭ ﺧﻼﺻﻪ ﺟﺤﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧـﺴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺧﻮﺩ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ ﻭ ﺗﺴﻠﻴﻢ ﻧﺸﻮﺩ. _______________________________________________ ﺟﺤﻢ = ﺟﺤﻴﻢ .ﺁﺗﺶ ﺑﺰﺭﮒ )ﺻﺤﺎﺡ( ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﻫﺮ ﺁﺗﺶ ﺷﺪﻳﺪﺍﻻﺷﺘﻌﺎﻝ ﻭ ﻫﺮ ﺁﺗﺸﻴﻜﻪ ﺑﻌﺾ ﺑﺰﺭﮔﻴﻜﻪ ﺩﺭ ﮔﻮﺩﺍﻝ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻭ ﻣﻜﺎﻥ ﺑﺴﻴﺎﺭ ﮔﺮﻡ .ﺻﺤﺎﺡ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻗﺎﻣﻮﺱ ﺩﺭ ﺁﺗﺶ ﺑﺰﺭﮒ ﻗﻴﺪ ﳏﻞ ﺑﺰﺭﮒ ﺭﺍ ﺫﻛﺮ ﻣﻰﻛﻨﺪ ﻭ ﻋﺒﺎﺭﺕ ﻫﺮ ﺩﻭ ﻛﺘﺎﺏ ﺍﻳﻦ ﺍﺳﺖ »ﺍﹶ ﹾﻟﺠﺤﻴ ﻢ ﹸﻛ ﱡﻞ ﻧﺎ ٍﺭ ﻋﻈﻴ ﻤ ٍﺔ ﰱ ﻣﻬﻮﺍ ٍﺓ« ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ :ﺟﺤﻴﻢ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﺁﺗﺶ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﻗﻬﺮﹰﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻳﺰﺭﮔﻰ ﻭ ﻛﺜﺮﺕ ﺍﺷﺘﻌﺎﻝ ﺟﺤﻴﻢ ﻧﺎﻡ ﮔﺮﻓﺘﻪ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻥ ﺑﺴﻴﺎﺭ ﮔﺮﻡ ﺑﺪﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﺎﻡ ﺟﻬﻨﻢ ﺍﺳﺖ. ﺍﻳﻦ ﻛﻠﻤﻪ ٢٦ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺁﺗﺶ ﺁﺧﺮﺕ ﺍﺳﺖ ﻓﻘﻂ ﻳﻜﻰ ﺩﺭﺑﺎﺭﻩ ﺩﻧﻴﺎﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﻗﻀﻴﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ]ﺻﺎﻓﺎﺕ [٩٧:ﮔﻔﺘﻨﺪ ﺑﺮﺍﻯ ﺍﻭ ﺑﻨﺎﺋﻰ ﺑﺴﺎﺯﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﺑﺰﺭﮒ ﺍﻓﻜﻨﻴﺪ ﺧﻮﺍﺳﺘﻨﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺣﻴﻠﻪﺍﻯ ﻛﻨﻨﺪ ﻣﻐﻠﻮﺑﺸﺎﻥ ﻛﺮﺩﱘ . ]ﻣﺎﺋﺪﻩ [١٠:ﺁﻧﺎﻧﻜﻪ ﻛﻔﺮﻭ ﻭﺭﺯﻳﺪﻧﺪ ﻭ ﺁﻳﺎﺕ ﻣﺎﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺁﺎ ﻳﺎﺭﺍﻥ ﺁﺗﺶ ﺑﺰﺭﮒ ﺍﻧﺪ. _______________________________________________ ﺟِﺪﺍﺭ = ﺩﻳﻮﺍﺭ .ﲨﻊ ﺁﻥ ﺟﺪﺭ )ﺑﺮ ﻭﺯﻥ ﺷﺘﺮ( ﺍﺳﺖ ]ﻛﻬﻒ [٧٧:ﺩﺭ ﺁﳒﺎ ﺩﻳﻮﺍﺭﻯ ﻳﺎﻓﺘﻨﺪ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺖ ﰉﺍﻓﺘﺪ ﻭ ﺧﺮﺍﺏ ﺷﻮﺩ ]ﺣﺸﺮ [١٤:ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺩﻳﻮﺍﺭ ﺭﺍ ﺍﺯ ﳊـﺎﻅ ﺍﺭﺗﻔﺎﻉ ،ﺟﺪﺍﺭ ﻭ ﺍﺯ ﳊﺎﻅ ﺍﻳﻨﻜﻪ ﻣﻜﺎﱏ ﺭﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩ ﺣﺎﺋﻂ ﮔﻮﻳﻨﺪ. ]ﺗﻮﺑﻪ [٩٧:ﻋﺮﺎﻯ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﺍﺯ ﺣﻴﺚ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ ﳏﻜﻤﺘﺮ ،ﻭ ﺳﺰﺍﻭﺍﺭﺗﺮﺍﻧﺪﻛﻪ ﺣﺪﻭﺩ ﺁﻧﭽﻪ ﺭﺍ ﺧﺪﺍ ﺑﺮ ﭘﻴﺎﻣﱪﺵ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻧﺸﻨﺎﺳﻨﺪ. ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ،ﺍﺟﺪﺭ ﺍﺯ ﺟﺪﺭ ﺍﳊﺎﺋﻂ )ﺑﻪ ﺳﻜﻮﻥ ﺩﺍﻝ( ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﺻﻞ ﻭ ﺍﺳﺎﺱ ﺍﻧﺴﺖ ،ﮔﺮﻓﺘﻪ ﺷﺪﻩ .ﮔﻮﻳﺎ ﺳﺰﺍﻭﺍﺭ ﻭ ﻻﻳﻖ ﺑﻮﺩﻥ ﻳﻚ ﻧﻮﻉ ﳏﻜﻤﻰ ﻭ ﭘﺎﻳﻪ ﺍﺳﺖ . _______________________________________________
ﺟﺪﺙ = ﻗﱪ .ﲨﻊ ﺁﻥ ﺍﺟﺪﺍﺙ ﺍﺳﺖ )ﳎﻤﻊ ،ﺻﺤﺎﺡ ،ﻗﺎﻣﻮﺱ( ﻭ ﺩﺭ ﺁﻥ ﺟﺪﻑ )ﺑﻔﺎﺀ( ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ] .ﻳﺲ [٥١:ﺁﻧﮕﺎﻩ ﺁﺎ ﺍﺯ ﻗﱪﻫﺎ ﺑﻪ ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﻪ ﺳﺮﻋﺖ ﻣﻰﺭﻭﻧﺪ ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ ]ﻣﻌﺎﺭﺝ [٤٣:ﺍﺳﺖ ﺑﻨﺎﺑﺮﺁﻧﻜﻪ »ﻳ ﻨﺴِ ﻠﹸﻮ ﹶﻥ« ﺍﺯ ﻧﺴﻮﻝ ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ. ]ﻗﻤﺮ [٧:ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﲢﻘﻴﻘﻰ ﺩﺍﺭﱘ ﻛﻪ ﺩﺭ ﺟﺮﺍﺩ ﻣﻄﺎﻟﻌﻪ ﺷﻮﺩ. ﺩﺭ ﻣﻮﻗﻊ ﲝﺚ ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﻣﲔ ﺭﺿﻮﻯ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﲡﺴﻢ ﻋﻤﻞ ﻭ ﻏﲑﻩ ،ﺍﺣﺘﻤﺎﻝ ﻣﻴﺪﺍﺩﻧﺪ ﻛﻪ »ﻳﻨﺴﻠﻮﻥ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺍﺯ ﻧﺴﻞ ﺑﻪ ﻣﻌﲎ ﺗﻮﻟﹼﺪ ﺑﺎﺷﺪ ﻳﻌﲎ ﺁﺎ ﺍﺯ ﻗﱪﻫﺎ ﻣﺘﻮﻟﹼﺪ ﻣﻰﺷﻮﻧﺪ .ﻭﱃ »ﻧﺴﻞ« ﺍﺯ ﺑﺎﺏ ﺿﺮﺏ ﻳﻀﺮﺏ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﺯﺍﺋﻴﺪﻥ ﻭ ﻛﺜﲑ ﺍﻟﻮﻟﺪ ﺷﺪﻥ ﻧﻴﺎﻣﺪﻩ ﻭ ﺍﺯ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺑﺪﺍﻥ ﻣﻌﲎ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﻫﺮ ﺩﻭ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺑﺪﺍﻥ ﻣﻌﲎ ﺍﺳﺮﺍﻉ ﺩﺭ ﺣﺮﻛﺖ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ٤٣ﻣﻌﺮﺝ ﻗﺮﻳﻨﻪ ﺍﺳﺖ ﻣﻪ »ﻳﻨﺴ ﻠﻮﻥ« ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺩﻟﻴﻠﻰ ﺍﺯ ﻟﻐﺖ ﺩﺍﺷﺘﻴﻢ ﺍﺣﺘﻤﺎﻝ ﺍﻳﺸﺎﻥ ﻛﺎﻣﻼ ﻗﻪ ﺟﺎ ﺑﻮﺩ ﻭ »ﻳﻨﺴﻠﻮﻥ« ﺩﺭ ﻗﺮﺁﻥ ﺍﺯ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺧﻮﺍﻧﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ . _______________________________________________ ﺟﺪ = ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ :ﺟﺪ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺯﻣﲔ ﳘﻮﺍﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﳘﲔ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻨﺪ » :ﺟﺪ ﰱ ﺳ ﻴ ِﺮ ِﻩ ﻭ ﺟﺪ ﰱ ﹶﺍ ﻣ ِﺮ ِﻩ« ﻭ ﺛﻮﺏ ﺟﺪﻳﺪ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺛﻮﺏ ﻣﻘﻄﻮﻉ ﺍﺳﺖ ﺳﭙﺲ ﺑﻪ ﻫﺮ ﺗﺎﺯﻩ ﺟﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺑﻪ ﻣﻌﲎ ﻛﻮﺷﺶ ،ﺷﺪﺕ،ﻋﻈﻤﺖ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ .ﻋﲔ ﻋﺒﺎﺭﺕ ﺍﻳﻦ ﺍﺳﺖ » ﺟﺪ ﰱ ﺳ ﻴ ِﺮ ِﻩ ﻭ ﰱ ﹶﺍ ﻣ ِﺮ ِﻩ ...ﺟﺪﹰﺍ :ﺍِﺟﺘﻬﺪﻭ ِ -ﺑ ِﻪ ﺱ ﺟﺪﹰﺍ :ﻋ ﹸﻈ ﻢ «...ﺩﺭ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ،ﻗﻄﻊ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺍﻳﻦ ﻛﻠﻤﻪ ﺁﻣﺪﻩ ﺍﺳﺖ. ﺍ ﹾﻟﹶﺎ ﻣ ﺮ ...ﺟﺪﹰﺍ :ﺍِﺟﺘﻬﺪﻭ ِ -ﺑ ِﻪ ﺍﹾﻟ ﹶﺎ ﻣ ﺮ :ﺍِﺷﺘﺪﻭ -ﰱ ﻋﻴﻮ ِﻥ ﺍﻟﻨﺎ ِ ﻗﻮﻝ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﳘﻪ ﺟﺎ ﻣﻌﺘﺮ ﻭ ﻋﺎﻟﻴﺘﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ٣ﺳﻮﺭﻩ ﺟﻦ ﻣﻰﮔﻮﻳﺪ :ﺍﺻﻞ ﺟﺪ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ،ﻋﻈﻤﺖ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﺪ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺍﺯ ﻫﺮ ﻋﻈﻤﺖ ﻣﻨﻘﻄﻊ ﺍﺳﺖ ﻛﻪ ﻣﻘﺎﻣﺶ ﺍﺯ ﳘﻪ ﻭﺍﻻﺳﺖ ،ﭘﺪﺭ ﺑﺰﺭﮒ ﺭﺍ ﺟﺪ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺩﺭ ﺑﻠﻨﺪﻯ ﻣﺮﺗﺒﻪ ﭘﺪﺭﻯ ﺍﺯ ﭘﺎﺋﻴﲎ ﻣﻘﻄﻮﻉ ﺍﺳﺖ :ﺑﻪ ﺣ ﻆﹼ ﻭ ﺮﻩ ﺑﻪ ﺟﻬﺖ ﺍﻧﻘﻄﺎﻉ ﺩﺭ ﻋﻠﻮﺷﺎﻥ ﺟﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺍﺯ ﺳﺨﻴﻒ ﺑﻮﺩﻥ ﺑﺮﻳﺪﻩ ﺷﺪﻩ ﻭ ﺑﻪ ﺗﺎﺯﻩ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻏﺎﻟﺐ ،ﺯﻣﺎﻥ ﺑﺮﻳﺪﻩ ﺷﺪﻥ ﺁﻥ ﺗﺎﺯﻩ ﺍﺳﺖ . ﺑﻪ ﻫﺮ ﺣﺎﻝ :ﺳﻪ ﺻﻴﻐﻪ ﺍﺯ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ :ﺟﺪ ،ﺟﺪﻳﺪ ﻭ ﺟﺪﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﻫﺮ ﺳﻪ ﲝﺚ ﻣﻰﻛﻨﻴﻢ. ] -١ﺟﻦ [٣:ﺣﻘﹼﺎ ﻛﻪ ﻣﻘﺎﻡ ﻭ ﻋﻈﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﻭﺍﻻﺳﺖ ﺯﱏ ﻭ ﻓﺮﺯﻧﺪﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ .ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺍﻗﻮﺍﻝ ﺟﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺟﺪ ﻋﻈﻤﺖ ﻭ ﻣﻘﺎﻡ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺎﻳﻪ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺯ ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ» :ﻛﺎ ﹶﻥ ﺍﻟﺮ ﺟ ﹸﻞ ﻣِﻨﺎ ﺍﹶﺫﺍ ﹶﻗ ﺮ َﺀ ﺍﹾﻟ ﺒ ﹶﻘ ﺮ ﹶﺓ ﻭ ﺁﻝ ﻋِﻤﺮﺍ ﹶﻥ ﺟﺪ ﻓﻴﻨﺎ« ﺍﮔﺮ ﻣﺮﺩﻯ ﺍﺯ ﻣﺎ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﻭ ﺁﻝ ﻋﻤﺮﺍﻥ ﺭﺍ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﻳﺎﺩ ﻣﻴﮕﺮﻓﺖ ﺩﺭ ﻧﻈﺮ ﻣﺎ ﻋﻈﻴﻢ ﻣﻴﺒﻮﺩ. ﻚ ﻭ ﺗﻌﺎﱃ ﺟﺪ ﻙ )ﺎﻳﻪ(. ﺐ ﺟ ﻨ ﺪ ﻩ ﻭ ﺍﻟﹾﻤﺘﻌﺎﱃ ﺟﺪ ﻩ« ﺧﻄﺒﻪ ١٨٩ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻋﻈﻤﺖ ﺍﺳﺖ ﺩﺭ ﺣﺪﻳﺚ ﺩﻋﺎﺀ ﻧﻘﻞ ﺍﺳﺖ :ﺗﺒﺎ ﺭ ﻙ ﺍ ﺳ ﻤ ﺤ ﻤ ﺪ ِﻟ ﻠﹼ ِﻪ ...ﻭﺍﻟﹾﻐﺎِﻟ ِ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ »ﹶﺍﹾﻟ ] -٢ﺭﻋﺪ [٥:ﺁﻳﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺎﻙ ﻣﻰﺷﻮﻡ ﺁﻳﺎ ﺩﺭ ﺧﻠﻘﺖ ﺗﺎﺯﻩﺍﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ؟!! ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﺸﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺟﺪﻳﺪ ﺍﺳﺖ . ] -٣ﻓﺎﻃﺮ.[٢٧: ﺩﺭ ﳎﻤﻊ ﺟﺪﺩ ﺭﺍ ﲨﻊ ﺟﺪﻳﺪ ﻭ ﺍﺯ ﻣﱪﺩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﺍﻫﻬﺎ ﻭ ﺧﻄﻮﻁ ﺍﺳﺖ ،ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﺟﺪﺩ ﺭﺍ ﲨﻊ ﺟﺪﻳﺪ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ﺑﻨﺎﺑﺮ ﻟﻐﺖ ﺑﲎ ﲤﻴﻢ ﻭ ﻛﻠﺐ. ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﲨﻊ ﺟﺪﺓ )ﺑﻀﻢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﻃﺮﻳﻖ ﻇﺎﻫﺮ ﮔﻔﺘﻪ ﺍﺳﺖ .ﺗﺪﺑﺮ ﺩﺭ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺟﺪﺩ ﺑﻪ ﻣﻌﲎ ﺗﻜﹼﻪﻫﺎ ﻭ ﻗﺴﻤﺖ ﻫﺎﺳﺖ ﺧﻮﺍﻩ ﺁﻥ ﺭﺍ ﲨﻊ ﺟﺪﺓ ﻳﻌﲎ :ﻛﻮﻫﻬﺎ ﺗﻜﹼﻪﻫﺎﻯ ﺳﻔﻴﺪ ﻭ ﺳﺮﺥ ﻭ ﺳﻴﺎﻩ ﺷﺪﻳﺪﺍﻧﺪ ﻭ ﺭﻧﮕﻬﺎﻯ ﳐﺘﻠﻒ ﺩﺍﺭﻧﺪ» .ﺟﺪﺩ«ﺍﻧﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﺎ ﳘﺎﻥ ﺗﻜﹼﻪ ﻫﺎﺳﺖ ﻭ ﭼﻮﻥ ﻛﻮﻫﻬﺎﺑﻮﺳﻴﻠﻪ ﺍﺧﺘﻼﻑ ﺭﻧﮓ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺳﻮﺍ ﻭ ﺑﺮﻳـﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻟﺬﺍ ﺑﻪ ﺁﺎ ﺟﺪﺩ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. _______________________________________________ ﺟﺪﻝ = ﺟﺪﺍﻝ .ﻣﻨﺎﺯﻋﻪ ،ﳐﺎﺻﻪ] .ﺑﻘﺮﻩ [١٩٧:ﺩﺭ ﺣﺞ ،ﲨﺎﻉ ﻭ ﻓﺴﻮﻕ ﻭ ﻣﻨﺎﺯﻋﻪ ﻧﻴﺴﺖ ﺩﺭ ﻧﺰﺩ ﺷﻴﻌﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻓﺚ ،ﻣﻘﺎﺭﺑﺖ ﻭ ﺍﺯ ﻓﺴﻮﻕ ﺩﺭﻭﻍ ﻭ ﺍﺯ ﺟﺪﺍﻝ ﻗﺴﻢ ﺧﻮﺭﺩﻥ ﺍﺳﺖ )ﳎﻤﻊ(. ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ٣٢ﻫﻮﺩ ﻓﺮﻣﻮﺩﻩ :ﺟﺪﺍﻝ ﻭ ﳎﺎﺩﻟﻪ ﺑﻪ ﻣﻌﲎ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺧﺼﻢ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﺃﻯ ﺧﻮﺩ ﻣﻨﺼﺮﻑ ﻛﻨﺪ ﻭ ﺁﻥ ﺍﺯ ﺟﺪﻝ ﺑﻪ ﻣﻌﲎ ﺗﺎﺑﻴﺪﻥ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﻣﻄﻠﻮﺏ ﺍﺯ ﺟﺪﺍﻝ ﺁﻧﺴﺖ ﻛﻪ ﻃﺮﻑ ﺍﺯ ﺭﺃﻯ ﺧﻮﺩ ﺑﺮ ﮔﺮﺩﺩ. ﺑﻪ ﻫﺮ ﺣﺎﻝ ،ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﳎﺎﺩﻟﻪ ﺣﻖ ﻭ ﳎﺎﺩﻟﻪ ﺑﺎﻃﻞ ﻭ ﺩﺭ ﳎﺎﺩﻟﻪ ﺑﻪ ﻣﻌﲎ ﺩﻓﺎﻉ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﳘﻪ ﺩﺭ ﺍﺻﻞ ﻣﻌﲎ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﻓﺮﻕ ﺑﺎ ﻣـﺼﺎﺩﻳﻖ ﺍﺳـﺖ ]ﻧﺴﺎﺀ [١٠٧:ﺍﺯ ﻛﺴﺎﱐ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺧﻴﺎﻧﺖ ﻣﻰﻛﻨﻨﺪ ﺩﻓﺎﻉ ﻣﻜﻦ ]ﻧﺴﺎﺀ [١٠٩:ﺍﺯ ﺁﺎ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﺪﺍﻡ ﻛﺲ ﺩﻓﺎﻉ ﻣﻰﻛﻨﺪ؟ ]ﳓﻞ] [١٢٥:ﻫﻮﺩ.[٧٤: ]ﺍﻧﻔﺎﻝ [٦:ﺟﺪﻝ :ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺑﻪ ﻣﻌﲎ ﺷﺪﺕ ﺧﺼﻮﻣﺖ ﺍﺳﺖ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺍﺳﻢ ﻣﺼﺪﺭ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﻛﻬﻒ [٥٤:ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻳﻦ ﺻﻴﻐﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﻣﻨﺎﺯﻋﻪ ﻭ ﳐﺎﺻﻤﻪ ﻧﺎﺣﻖ ﺍﺳﺖ . _______________________________________________ ﺟﺬﹼ = ﺷﻜﺴﱳ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﻛﺮﺩﻥ .ﺑﺮﻳﺪﻥ] .ﺍﻧﺒﻴﺎﺀ [٥٨:ﺑﺘﻬﺎﻳﺸﺎﻥ ﺭﺍ ﻗﻄﻌﻪ ﻗﻄﻌﻪ ﻛﺮﺩ ﻣﮕﺮ ﺑﺰﺭﮒ ﺁﺎ ﺭﺍ ﺟﺬﺍﺫ ﺑﻪ ﻣﻌﲎ ﳎﺬﻭﺫ ﺍﺳﺖ . ]ﻫﻮﺩ [١٠٨:ﻋﻄﺎ ﻏﲑ ﻣﻘﻄﻮﻉ ﻭ ﺩﺍﺋﻤﻰ. _______________________________________________ ﺟﺬﻉ = )ﺑﺮ ﻭﺯﻥ ﺣﱪ( ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ .ﮔﻮﻳﺎ ﻓﻘﻂ ﺩﺭ ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺑﻪ ﺗﻨﻪ ﺩﺭﺧﺘﺎﻥ ﺩﻳﮕﺮ ﺳﺎﻕ ﮔﻮﻳﻨﺪ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﻏﲑﻩ ﳘﻪ ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﮔﻔﺘﻪﺍﻧﺪ . ]ﻣﺮﱘ[٢٣:ﺩﺭﺩ ﺯﺍﺫﻥ ﺍﻭ ﺭﺍ ﺳﻮﻯ ﺗﻨﻪ ﳔﻞ ﻛﺸﻴﺪ] .ﻃﻪ [٧١:ﺩﺭ ﺗﻨﻪﻫﺎﻯ ﳔﻞ ﺑﺪﺍﺭﺗﺎﻥ ﻣﻰﺯﱎ .ﻛﻠﻤﻪ ﺟﺬﻉ ﺩﻭ ﺑﺎﺭ ﻭ ﲨﻊ ﺁﻥ ﺟﺬﻭﻉ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ. _______________________________________________ ﺟﺬﻭﺓ = ﺷﻌﻠﻪ .ﺗﻜﹼﻪ ﺑﺰﺭﮔﻰ ﺍﺯ ﻫﻴﺰﻡ ﻛﻪ ﺩﺭ ﺁﻥ ﺁﺗﺶ ﻫﺴﺖ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ]ﻗﺼﺺ [٢٩:ﺷﺎﻳﺪ ﺑﻪ ﴰﺎ ﺍﺯ ﺁﻥ ﺧﱪﻯ ﺑﻴﺎﻭﺭﻡ ﻳﺎ ﺗﻜﹼﻪﺍﻯ ﺍﺯ ﺁﺗﺶ ﻛﻪ ﮔﺮﻡ ﺷﻮﻳﺪ .
ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺬﻭﻩ ﺁﻧﺴﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ ﺷﻌﻠﻪ ﺍﺯ ﻫﻴﺰﻡ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ .ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﻳﻚ ﳏﻞﹼ ﺍﺯ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻬﺎﺏ«. _______________________________________________ ﺟﺮﺍﺩ = ﻣﻠﺦ] .ﺍﻋﺮﺍﻑ [١٣٣:ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻧﻪ ﮔﺎﻧﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺗﺴﻊ« ﴰﺮﺩﻩ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﻣﻠﺦ ﺁﻣﺪ ﻭ ﻣﺰﺍﺭﻉ ﻭ ﺍﺷﺠﺎﺭﺷﺎﻥ ﺭﺍ ﺧﻮﺭﺩ ﻛﻪ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺍﺯ ﻫﺴﱴ ﺳﺎﻗﻂ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﲨﻠﻪ ﻃﻮﻓﺎﻥ ﻭ ﺳﻴﻞ ﻭ ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﺑﻮﺩﻧﺪ ﻛﻪ ﺝ ﺭﺍ ﭘﺮ ﻛﺮﺩﻩ ﻭ ﺯﻧﺪﮔﻰ ﺭﺍ ﺗﻨﮓ ﳕﻮﺩﻧﺪ ﻭ ﺷﭙﺸﻪ ﻭ ﺑﻪ ﻧﻘﻞ ﺑﻌﻀﻰ ﻣﻠﺦﻫﺎﻯ ﻛﻮﭼﻚ ﻭ ﰉ ﭘﺮ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺑﻮﺩ ﻭ ﻧﻴﺰ ﺧﻮﻥ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺭﻧﮓ ﺁﺎ ﺳﺮﺥ ﺷﺪ ﻭ ﻣﺎﻧﻨﺪ ﺧﻮﻥ ﮔﺮﺩﻳﺪ. ﺩﺭ ﺗﻮﺭﺍﺕ ﻧﻴﺰ ﺩﺭ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ١٠ﺍﻳﻦ ﺑﻼﻫﺎ ﺑﻪ ﺗﻔﺼﻴﻞ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ . ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺑﻪ ﺯﻣﻴﲎ ﻛﻪ ﳘﻪ ﭼﻴﺰﺵ ﺧﻮﺭﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺧﺎﱃ ﻣﺎﻧﺪﻩ ﳎﺮﻭﺩﻩ ﮔﻮﻳﻨﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺎﻳﺰ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻛﻠﻤﻪ ﺟﺮﺍﺩ ﺍﺳﺖ ﻭ ﳎﺮﻭﺩﻩ )ﻣﻠﺦ ﺧﻮﺭﺩﻩ( ﻭ ﺟﺮﺩ ﺍﻻﺭﺽ ﺍﺭ ﺁﻥ ﻣﺸﺘﻖ ﺍﺳﺖ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻠﺦ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﺮﺍﺩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺯﻣﲔ ﺭﺍ ﻣﻰﺧﻮﺭﺩ ﻭ ﺧﺎﱃ ﻣﻰﮔﺬﺍﺭﺩ. ]ﻗﻤﺮ [٧:ﺍﺯ ﻗﱪﻫﺎ ﺧﺎﺭﺝ ﻣﻰﺷﻮﻧﺪ ﮔﻮﺋﻰ ﻣﻠﺨﻬﺎﻯ ﭘﺮﺍﻛﻨﺪﻩﺍﻧﺪ .ﻇﺎﻫﺮ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﺯﻧﺪﻩ ﺷﺪﻥ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻗﱪﻫﺎﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ ﻣﻠﺦ ﺩﻡ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺧﺎﻙ ﻣﻰﻛﻨﺪ ﻭ ﲣﻢ ﻣﻰﮔﺬﺍﺭﺩ ﺑﻌﺪ ﺍﺯ ﭼﻨﺪﻯ ﲣﻢﻫﺎ ﻣﺒﺪﻝ ﺑﻪ ﻛﺮﻡ ﺷﺪﻩ ﺳﭙﺲ ﺗﻐﻴﲑ ﺷﻜﻞ ﻣﻰﺩﻫﻨﺪ ﻭ ﻣﺒﺪﻝ ﺑﻪ ﭘﺮﻭﺍﻧﻪ ﻭ ﺑﻌﺪ ﻣﻠﺦ ﻣﻰﺷﻮﻧﺪ . ﻳﻜﻰ ﺍﺯ ﺭﻓﻘﺎ ﺍﺯ ﻳﻜﻨﻔﺮ ﺑﺮﺍﻯ ﻣﻦ ﻧﻘﻞ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﳏﻠﻰ ﲣﻤﮕﺬﺍﺭﻯ ﻭ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻣﻠﺨﻬﺎ ﺭﺍ ﳕﺎﻳﺶ ﻣﻴﺪﺍﺩﻧﺪ ،ﺩﻳﺪﻡ ﻣﻠﺨﻬﺎﻯ ﰉ ﴰﺎﺭﻯ ﺑﻴﻚ ﳏﻞﹼ ﻧﺴﺒﺘﹰﺎ ﻭﺳﻴﻌﻰ ﺁﻣﺪﻧﺪ ﺳﺮ ﺩﻡ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺧﺎﻙ ﻛﺮﺩﻩ ﻭ ﲣﻢ ﮔﺬﺍﺭﻯ ﳕﻮﺩﻧﺪ ﻭ ﺭﻓﺘﻨﺪ ،ﺑﻌﺪ ﺍﺯ ﺭﻓﱳ ﺁﺎﺩﻳﺪﱘ ﺑﻪ ﺗﺪﺭﻳﺞ ﻛﺮﻣﻬﺎﺋﻰ ﺍﺯ ﺧﺎﻙ ﺳﺮ ﺑﺮ ﻣﻴﺎﻭﺭﻧﺪ ﻳﻜﻰ ﺍﺯ ﺍﻳﻨﺠﺎ ﻭ ﻳﻜﻰ ﺍﺯ ﺁﳒﺎ ،ﺩﺭ ﻓﺎﺻﻠﻪ ﻛﻤﻰ ﲤﺎﻡ ﺁﻥ ﺯﻣﲔ ﭘﺮ ﺍﺯ ﻛﺮﻡ ﺷﺪ ،ﺁﻧﮕﺎﻩ ﻣﺒﺪﻝ ﺷﺪﻧﺪ ﻭ ﲤﺎﻡ ﺁﻥ ﳏﻞﹼ ﭘﺮ ﺍﺯ ﻣﻠﺦ ﮔﺮﺩﻳﺪ .ﺫﺭﺍﺕ ﺍﺑﺪﺍﻥ ﺍﻧﺴﺎﺎ ﻧﻴﺰ ﺩﺭ ﺎﺭ ﻗﻴﺎﻣﺖ ﳘﭽﻮﻥ ﲣﻤﻬﺎﻯ ﻣﻠﺦ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻪ ﺍﻧﺴﺎﺎ ﻧﺒﺪﻝ ﺷﺪﻩ ﻭ ﺯﻣﲔ ﺭﺍ ﭘـﺮ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ. _______________________________________________ ﺟﺮﺡ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺯﺧﻢ .ﲨﻊ ﺁﻥ ﺟﺮﻭﺡ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ [٤٥:ﮔﻮﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﮔﻮﺵ ،ﺩﻧﺪﺍﻥ ﻭ ﺯﲬﻬﺎ ﻗﺼﺎﺹ ﺷﻮﻧﺪﻩﺍﻧﺪ. ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ :ﻗﺪﺡ ﺷﺎﻫﺪ ﺭﺍ ﺟﺮﺡ ﮔﻮﻳﻨﺪ ﮔﻮﺋﻰ ﻗﺎﺩﺡ ﺯﲬﻰ ﺑﻪ ﺍﻭ ﻣﻰﺯﻧﺪ ﺣﻴﻮﺍﻥ ﺷﻜﺎﺭﻯ ﺭﺍ ﺟﺎﺭﺣﻪ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﺯﻳﺮﺍ ﺯﲬﻰ ﻣﻰﻛﻨﺪ ﻭ ﻳﺎ ﻛﺴﺐ ﻣﻰﻛﻨﺪ ،ﺍﻋﻀﺎﺀ ﺑﺪﻥ ﺭﺍ ﻛﻪ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ ﺟﻮﺍﺭﺡ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﺍﺛﺮ ﻣﻴﮕﺬﺍﺭﻧﺪ ﻭ ﻳﺎ ﻛﺴﺐ ﻣﻰﻛﻨﻨﺪ ،ﺍﺟﺘﺮﺍﺡ ﻛﺴﺐ ﮔﻨﺎﻩ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺟﺮﺍﺣﺔ ﺍﺳﺖ)ﺑﺎﺧﺘﺼﺎﺭ(. ]ﻣﺎﺋﺪﻩ [٤:ﻃﻴﺒﺎﺕ ﺑﺮ ﴰﺎ ﺣﻼﻝ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﺷﻜﺎﺭﻯ ﺗﻌﻠﻴﻢ ﻛﻨﻨﺪﻩ ﺳﮓﻫﺎﻯ ﺷﻜﺎﺭﻯ ﻭ ﻳﺎ ﺻﺎﺣﺒﺎﻥ ﺷﻜﺎﺭ ﺑﺎ ﻛﻼﺏ ﻫﺴﺘﻴﺪ . ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ :ﺟﻮﺍﺭﺡ ﺑﻪ ﻣﻌﲎ ﻛﻮﺍﺳﺐ ﺍﺳﺖ ﺍﺯ ﻃﻴﻮﺭ ﻭ ﺩﺭﻧﺪﻩ ﻫﺎ ،ﻭﺍﺣﺪ ﺁﻥ ﺟﺎﺭﺣﻪ ﺍﺳﺖ ﻭ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﺭﺑﺎﺑﺎﻥ ﺧﻮﺩ ﺩﺭ ﺍﺛﺮ ﺷﻜﺎﺭ ﻛﺮﺩﻥ ﻃﻌـﺎﻡ ﻛﺴﺐ ﻣﻰﻛﻨﻨﺪ .ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﺴﺐ ﻳﻚ ﻧﻮﻉ ﺍﺛﺮ ﮔﺬﺍﺭﺩﻥ ﺍﺳﺖ .ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺟﺎﺭﺣﺔ ﺑﻪ ﻣﻌﲎ ﻛﺎﺳﺐ ﺑﻪ ﻛﺎﺭ ﻭﻯ ﺭﻭﺩ ،ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻣﻠﺤﻮﻅ ﺍﺳﺖ . ]ﺍﻧﻌﺎﻡ [٦٠:ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﴰﺎ ﺭﺍ ﺩﺭ ﻭﻗﺖ ﺷﺐ ﻣﻰﮔﲑﺩ )ﻣﻴﻤﲑﺍﻧﺪ( ﻭ ﺍﻧﭽﻪ ﺩﺭ ﺭﻭﺯ ﻛﺴﺐ ﻣﻰﻛﻨﻴﺪ ﻣﻴﺪﺍﻧﺪ ﺳﭙﺲ ﺩﺭ ﺭﻭﺯ ﴰﺎ ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﻨﺪ ﺗﺎ ﺍﺟﺎ ﻣﻌﻴﻦ ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺳﺪ. ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ » ﺟ ﺮ ﺣﺘ ﻢ« ﺑﻪ ﻣﻌﲎ ﻛﺎﺭ ﺑﺎ ﺟﺎﺭﺣﻪ ﻭ ﺍﻋﻀﺎﺀ ﺍﺳﺖ . ]ﺟﺎﺛﻴﺔ[٢١: ﺐ ﺴ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺍﺟﺘﺮﺍﺡ ﻛﺴﺐ ﮔﻨﺎﻩ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ :ﺍﺟﺘﺮﺍﻉ ﺑﻪ ﻣﻌﲎ ﺍﻛﺘﺴﺎﺏ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﺟﺮﺍﺋﻢ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺍﺯ ﺁﻧﺴﺖ ﻗﻮﻝ ﻗﺮﺁﻥ »ﹶﺍ ﻡ ﺣ ِ ﺏ ﺍ ﺟﺘ ﺮ ﺣﻮﻫﺎ« ﺧﻄﺒﻪ ١٧٦ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻧﻴﺰ ﻣﻄﻠﻖ ﺍﻛﺘﺴﺎﺏ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻟﱠﺬﻳ ﻦ ﺍﺟ ﺘﺮﺣﻮﺍ «...ﳎﻤﻊ ﺍﻟﺒﻼﻥ ﻣﻄﻠﻖ ﺍﻛﺘﺴﺎﺏ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ »ﻓﹶﺰﺍ ﹶﻝ ﻋ ﻨ ﻬ ﻢ ﺍِﻟﹼﺎ ﺑِﺬﹸﻧﻮ ٍ ﻭﱃ ﳏﻠﹼﻰ ﭘﻴﺪﺍ ﻧﺸﺪ ﻛﻪ ﺩﺭ ﻏﲑ ﮔﻨﺎﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺩﺭ ﳏﻞﹼ ﺩﻳﮕﺮﻯ ﺑﻪ ﺟﺎﻯ ﺍﺟﺘﺮﺡ ﺍﻛﺘﺴﺐ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﻧﻮﺭ.[١١: ﺍﺣﺘﻤﺎﻝ ﻫﺴﺖ ﻋﻠﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺟﺘﺮﺍﺡ ﺩﺭ ﺳﻴﺌﺎﺕ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﮔﻨﺎﻫﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ﺟﻬﺎﻥ ﺍﺛﺮ ﺑﺪ ﻣﻰﮔﺬﺍﺭﻧﺪ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﺑﻪ ﻭﺟﻮﺩ ﺧﻮﺩ ﻭ ﺭﻭﺡ ﺧﻮﺩ ﻭ ﺑﻪ ﺩﻧﻴﺎ ﺯﺧﻢ ﻣﻰﺯﻧﺪ ﻭ ﺷﺎﻳﺪ ﮔﻨﺎﻫﺎﻥ ﺍﻭ ﺩﺭ ﺣﺴﻨﺎﺕ ﻭﻯ ﺯﺧﻢ ﺗﻮﻟﻴﺪ ﻛﻨﺪ ﺍﻧﺸﺎ ﺍﻟﻠﹼﻪ ﺩﺭ »ﻭﺯﻥ«ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﺳﻴﺌﺎﺕ ﺳﺒﺐ ﺧﻔﹼﺖ ﻭ ﭘﻮﭼﻰ ﺣﺴﻨﺎﺕ ﺍﻧﺪ. _______________________________________________ ﺟﺮ = ﻛﺸﻴﺪﻥ] .ﺍﻋﺮﺍﻑ [١٥٠:ﺻﺤﻴﻔﻪﻫﺎ ﺭﺍ ﺍﻧﺪﺍﺧﺖ ﻭ ﺳﺮ ﺑﺮﺍﺩﺭ ﺧﻮﻳﺶ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﻣﻴﻜﺸﻴﺪ .ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺍﺯ ﻗﺮﺁﻥ ﭘﻴﺪﺍ ﻧﻴﺴﺖ . _______________________________________________ ﺟﺮﺯ = ﻗﻄﻊ» .ﺟﺮﺯﻩ ﺟﺮﺯﹰﺍ :ﻗﻄﻌﻪ« )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺟ ﺮ ﺯ )ﻀﻢ ﺍﻭﻝ ﻭ ﺩﻭﻡ( ﺯﻣﻴﲎ ﻛﻪ ﻋﻄﻒ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ]ﺳﺠﺪﻩ [٢٧:ﺁﻳﺎ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﻣﺎ ﺁﺏ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﺧﺸﻚ ﻭ ﰉ ﻋﻠﻒ ﻛﺸﺎﻧﺪﻩ ﻭ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﻛﺸﺖ ﻣﲑﻭﻳﺎﻧﻴﻢ؟ ]ﻛﻬﻒ [٨:ﻣﺎ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ .ﺻﻌﻴﺪ :ﺭﻭﺱ ﺯﻣﲔ .ﺟﺮﺯ:ﰉ ﻋﻠﻒ. ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻫﺴﺖ :ﺟﺮﺯ ﺯﻣﻴﲎ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﳕﻰ ﺭﻭﻳﺎﻧﺪ ﮔﻮﺋﻰ ﻋﻠﻒ ﺭﺍ ﻣﻰﺧﻮﺭﺩ. _______________________________________________ ﻉ :ﺟ ﺮ ﻋ ﻪ ﺟﺮﻋﻪ ﺧﻮﺭﺩﻥ] .ﺍﺑﺮﺍﻫﻴﻢ [١٧:ﺍﺯ ﺁﺏ ﺻﺪﻳﺪ ﻧﻮﺷﺎﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻭ ﺑﻪ ﺯﲪﺖ ﺟﺮﻉ = ﻓﺮﻭ ﺑﺮﺩﻥ ﺁﺏ» .ﺟﺮﻉ ﺍﳌﺎﺀ :ﺑﻠﻌﻪ« ﺍﺯ ﺑﺎﺏ ﻣﻨﻊ ﳝﻨﻊ )ﻗﺎﻣﻮﺱ(ﺗﺠ ﺮ ﺧﻮﺭﺩ ﻭ ﻧﺘﻮﺍﻧﺪ ﻓﺮﻭ ﺑﺮﺩ .ﺍﻳﻦ ﺁﻳﻪ ﻛﺮﳝﻪ ﺩﺭ ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﻫﻞ ﺟﻬﻨﻢ ﺍﺳﺖ ﺍﻋﺎﺫﻥ ﺍﻟﻠﹼﻪ ﻣﻨﻬﺎ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺪﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﻧﻮﺷﻴﺪﻥ ﺁﻥ ﻣﺸﻜﻞ ﺍﺳﺖ ﺑﻪ ﻧﺎﭼﺎﺭ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻣﻰﺧﻮﺭﺩ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻏﺼﻪ ﺧﻮﺭﺩﻥ ﻭ ﻓﺮﻭ ﺧﻮﺭﺩﻥ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻏﺼﻪ ﺧﻮﺭﺩﻥ ﻭ ﻓﺮﻭ ﺑﺮﺩﻥ ﺧﺸﻢ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻉ ﻓﻴ ِﻪ ﹸﻛﻞﱠ ﹸﻏﺼٍ ﺔ« ﺩﺭ ﺭﺿﺎﻯ ﺧﺪﺍ ﻫﺮ ﻏﺼﻪ ﺭﺍ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻓﺮﻭ ﺑﺮﻭ ﺧﻄﺒﻪ . ١٩٢ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻫﺴﺖ » ﻭ ﺗﺠ ﺮ _______________________________________________
ﻑ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﻛﻨﺎﺭ ﺭﻭﺩ ﻛﻪ ﺁﺏ ﺁﻥ ﺭﺍ ﺑﺮﺩﻩ ﻭ ﺗﻜﹼﻪ ﺗﻜﹼﻪ ﻣﻴﺎﻓﺘﻨﺪ ]ﺗﻮﺑﻪ [١٠٩:ﻳﺎ ﺁﻧﻜﻪ ﺑﻨﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﻛﻨﺎﺭ ﺟﺎﻧﺐ ﺮ ﺑﻨﺎ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﺟﻬﻨﻢ ﺳﺎﻗﻂ ﳕﻮﺩﻩ ﺟ ﺮ ﺍﺳﺖ . ﺟﺮﻑ )ﺑﺮ ﻭﺯﻥ( ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺑﺮﺩﻥ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺟﺮﻑ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﳎﺮﻭﻑ ﺍﺳﺖ ﻳﻌﲎ ﳏﻠﻴﻜﻪ ﺯﻳﺮ ﺁﻥ ،ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﺏ ﺧﻮﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ،ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ . _______________________________________________ ﺟﺮﻡ = )ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻗﻄﻊ .ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ،ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ،ﻗﺎﻣﻮﺱ ،ﻣﻔﺮﺩﺍﺕ ﻭ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﮔﻔﺘﻪﺍﻧﺪ. ﻳﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﮔﻨﺎﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﺮﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻤﻞ ﻭﺍﺟﺐ ﺍﻟﻮﺻﻞ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ .ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﻮﻝ ،ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﺁﻥ ﳎﺮﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻤﻞ ﺻﺎﱀ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ )ﺩﺭ ﳎﻤﻊ ﺑﻪ ﺫﻳﻞ ﺁﻳﻪ ١٢٤ﺍﻧﻌﺎﻡ ﺭﺟﻮﻉ ﺷﻮﺩ( ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ :ﺍﺻﻞ ﺟﺮﻡ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﲦﺮﻩ ﺍﺯ ﺩﺭﺧﺖ ﺍﺳﺖ ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﮔﻨﺎﻩ ﻛﺮﺩﻥ ﺟﺮﻡ ﮔﻔﺘﻪﺍﻧﺪ . ﺤ ِﻤ ﹶﻠﻨ ﹸﻜ ﻢ ﺷﻨﺌﺎﻧ ﻬ ﻢ ﻋﻠﻰ ﻗِﺘﺎِﻟ ِﻬ ﻢ ﻗﹶﺒ ﹶﻞ ﺤ ِﻤ ﹶﻠﻨ ﹸﻜ ﻢ« )ﻭﺍﺩﺍﺭ ﻧﻜﻨﺪ( ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻄﺎﺑﻖ ﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﺎﻣﻪ ١٢ﻓﺮﻣﻮﺩﻩ »ﻻ ﻳ ﻃﱪﺳﻰ ﺩﺭ ]ﻣﺎﺋﺪﻩ [٢:ﺭﺍ ﺍﺯ ﻛﺴﺎﺋﻰ »ﻳ ﺩﻋﺎِﺋ ِﻬ ﻢ«ﻭ ﺧﻮﺩ ﺟﺮﻡ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﻗﻄﻊ ﻭ ﻛﺴﺐ ﻣﻌﲎ ﻣﻰﻛﻨﺪ ﺯﳐﺸﺮﻯ ﺩﺭ ﺫﻳﻞ ﳘﲔ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ :ﺟﺮﻡ ﺟﺎﺭﻯ ﳎﺮﺍﻯ ﻛﺴﺐ ﺍﺳﺖ ﺩﺭ ﺗﻌﺪﻯ ﺑﻪ ﻳﻚ ﻣﻔﻌﻮﻝ ﻳﺎ ﺩﻭ ﻣﻔﻌﻮﻝ ﻭ ﺁﻧﮕﺎﻩ ﲨﻠﻪ ﻓﻮﻕ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻛﺴﺐ ﻭ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ . ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﮔﻮﻳﺪ» :ﻳﻘﺎﻝ ﺟﺮﻣﻪ ﳚﺮﻣﻪ« :ﺍﻯ ﲪﻠﻪ« ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺟﺮﻡ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ ﺍﺳﺖ .ﻭﱃ ﺍﻳﻦ ﺗﻌﺒﲑ ﺭﺍ ﻛﺘﺐ ﻣﺸﻬﻮﺭ ﻟﻐﺖ ﭘﻴـﺪﺍ ﻧﻜﺮﺩﱘ . ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ :ﺩﺭ ﻣﻌﻨﺎﻯ ﺟﺮﻡ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺳﻪ ﻗﻮﻝ ﻫﺴﺖ :ﻗﻄﻊ ،ﲪﻞ ،ﻛﺴﺐ .ﻭﱃ ﻗﻄﻊ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻭ ﻣﺸﻬﻮﺭ ﺁﻥ ﺍﺳﺖ ﻭ ﺟﺮﻡ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻩ ﺍﺯ ﳘﲔ ﻣﺎﺩﻩ ﺍﺳﺖ . ﺑﻪ ﻧﻈﺮ ﻧﻜﺎﺭﻧﺪﻩ ﺟﺮﻡ ﻓﻘﻂ ﻳﻚ ﻣﻌﻨﺎﻯ ﺩﺍﺭﺩ ﻭﺁﻥ ﻗﻄﻊ ﺍﺳﺖ ﻭ ﮔﻨﺎﻩ ﺭﺍ ﺑﺪﺍﻥ ﺳﺒﺐ ﺟﺮﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺳﻌﺎﺩﺕ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﳎﺮﻡ ﻣﻰﮔﻮﺋﻴﻢ ﺠ ِﺮ ﻣﻨ ﹸﻜ ﻢ« ﺍﻣﺪﻩ ﭼﻮﻥ ﺑﻪ ﻣﻔﻌﻮﻝ ﺩﻭﻡ ﺑﺎ »ﻋﻠﻰ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﻟﺬﺍ ﺯﻳﺮﺍ ﺩﺭ ﺍﺛﺮ ﮔﻨﺎﻩ ،ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﻭ ﺳﻌﺎﺩﺕ ﻭ ﺭﺍﻩ ﺻﺤﻴﺢ ﺍﻧﺴﺎﻧﻴﺖ ﻗﻄﻊ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺳﻪ ﳏﻞ ﺍﺯ ﻗﺮﺍﻥ ﻛﻪ »ﻻ ﻳ ﻣﻌﻨﺎﻯ ﲪﻞ )ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ( ﺑﺮﺁﻥ ﺍﺷﺮﺍﺏ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ »ﲪﻞ« ﺑﺮ ﻣﻔﻌﻮﻝ ﺩﻭﻡ ﺑﺎ »ﻋﻠﻰ« ﻣﺘﻌﺪﻯ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ » ﺣ ﻤ ﹶﻠ ﻪ ﻋﻠﹶﻰ ﺍ ﹶﻻ ﻣ ِﺮ« .ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺑﻪ ﻓﻼﻥ ﻛﺎﺭ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﻟﻔﻆ »ﻋﻠﻰ ﺩﺭ ﻳﻚ ﺁﻳﻪ ﻣﺬﻛﻮﺭ ﻭ ﺩﺭ ﺩﻭ ﺁﻳﻬﻤﺴﺘﺘﺮ ﺍﺳﺖ ﺍﻳﻨﻚ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ] :ﻣﺎﺋﺪﻩ [٨:ﻭﺍﺩﺍﺭ ﻧﻜﻨﺪ ﴰﺎ ﺭﺍ ﻛﻴﻨﻪ ﻗﻮﻣﻰ ﺑﺮ ﺍﻳﻨﻜﻪ ﻋﺪﺍﻟﺖ ﻧﻜﻨﻴﺪ .ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺠ ِﺮ ﻣﻨ ﹸﻜ ﻢ« ﺍﺳﺖ ﻭ »ﻋﻠﻰ« ﺩﺭ ﺁﻥ ﻣﺬﻛﻮﺭ ﻣﻰﺑﺎﺷﺪ . »ﻋﻠﻰ ﺍﹶﻟﹼﺎ ﺗﻌﺪِﻟﻮﺍ« ﻣﻔﻌﻮﻝ ﺩﻭﻡ »ﻻ ﻳ ]ﻣﺎﺋﺪﻩ [٢:ﻛﻴﻨﻪ ﻣﺮﺩﻣﻴﻜﻪ ﴰﺎ ﺭﺍ ﺍﺯ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺑﺎﺯ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭﺍﺩﺍﺭ ﻧﻜﻨﺮ ﺑﺮ ﺍﻳﻨﻜﻪ ﲡﺎﻭﺯ ﻛﻨﻴﺪ . ]ﻫﻮﺩ [٨٩:ﺍﻯ ﻗﻮﻡ ﳐﺎﻟﻔﺖ ﺑﺎ ﻣﻦ ﻭﺍﺩﺍﺭﺗﺎﻥ ﻧﻜﻨﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﻼﻯ ﻧﻈﲑ ﻗﻮﻡ ﻧﻮﺡ ﺑﺮ ﴰﺎ ﺑﺮﺳﺪ . ﺠ ِﺮ ﻣﻨ ﹸﻜ ﻢ« ﺍﺳﺖ »ﻋﻠﻰ« ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻘﺪﺭ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﺣﻨﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺍﺧﲑ ﻣﻌﻨﺎﻯ ﻛﺴﺐ ﺑﻪ ﺁﻥ ﺍﺷﺮﺍﺏ ﺷﺪﻩ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ »ﺁﺯ ﹾﻥ ﺗﻌﺘﺪﻭﺍ -ﹶﺍ ﹾﻥ ﻳﺼﻴﺒ ﹸﻜ ﻢ« ﻣﻔﻌﻮﻝ ﺩﻭﻡ »ﻳ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻘﺪﻳﺮ »ﻋﻠﻰ« ﻧﻴﺴﺖ. ]ﻣﻄﻔﹼﻔﲔ [٢٩:ﺁﻧﺎﻧﻜﻪ ﺍﻗﺪﺍﻡ ﺑﻪ ﮔﻨﺎﻩ ﻛﺮﺩﻧﺪ ﺑﻪ ﻣﺆﻣﻨﲔ ﺍﺯ ﺭﻭﻯ ﺭﻳﺸﺨﻨﺪ ﻣﻰﺧﻨﺪﻳﺪﻧﺪ. ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﺎﺩﻩ ﺟﺮﻡ ﻏﲑ ﺍﺯ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ،ﳘﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ﺍﺟﺮﻣﻮﺍ ،ﺍﺟﺮﺍﻣﻰ ﳎﺮﻡ ﻭ ﳎﺮﻣﻮﻥ ﻓﻘﻂ ﺩﺭ ﭘﻨﺞ ﳏﻞﹼ »ﻻﺟﺮﻡ« ﺁﻣﺪﻩ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ. ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻯ ﻛﺜﺮﺕ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻛﺜﺮﺕ ﻳﻜﻰ ﺍﺯ ﻣﻌﻨﺎﻯ ﺁﻧﺴﺖ ]ﺭﻭﻡ [٤٧ :ﺍﺯ ﻛﺴﺎﱐ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﮔﻨﺎﻩ ﻣﻰﻛﺮﺩﻧﺪ ﺍﻧﺘﻘﺎﻡ ﻛﺸﻴﺪﱘ. ]ﻫﻮﺩ [٢٢:ﻛﻠﻤﻪ »ﻻﺟﺮﻡ« ﺟﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻫﻮﺩ ٢٢ :ﳓﻞ ٢٣:ﻭ ٦٢ﻭ ،١٠٩ﻏﺎﻓﺮ .٤٣: ﺩﺭﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻻﺟﺮﻡ ﺩﺭﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻻﺑﺪ ﻭ ﻻ ﳏﺎﻟﻪ ﺍﺳﺖ ﺳﭙﺲ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻪ ﻣﻌﻨﺎﻯ ﻗﺴﻢ ﺁﻣﺪﻩ ﻭ ﻣﻌﻨﺎﻯ »ﺣﻘﹼﺎ« ﻣﻰﺩﻫﺪ ...ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ :ﺟﺮﻡ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺍﺻﻞ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳﺨﻦ ﺑﻪ ﻛﺎﺭ ﻣﲑﻓﺘﻪ ﻣﺜﻞ ﻻﳏﺎﻟﻪ ﻭ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﻣﻴﺪﺍﺩﻩﻛﻪ :ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻗﺎﻃﻌﻰ ﻗﻄﻊ ﳕﻰﻛﻨﺪ... ﭘﺲ »ﻻ« ﺑﻪ ﻣﻌﲎ ﻧﻔﻰ ﻭ »ﺟﺮﻡ« ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ »ﻻﺟﺮﻡ« ﻳﻌﲎ ﺍﻳﻦ ﮔﻔﺘﻪ ﺭﺍ ﻗﻄﻊ ﻛﺮﺩﻥ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﻧﻴﺴﺖ ﻭ ﺣﺘﻤﻰ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﻨﺎﻯ ﺣﺘﻤﹰﺎ ﻭ ﺣﻘﹰﺎ ﻣﻰﺩﻫﺪ .ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﻓﻮﻕ ﺍﻳﻦ ﺍﺳﺖ :ﺣﺘﻤﹰﺎ ﺁﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺧﺴﺮﺍﻧﻜﺎﺭﺗﺮﻳﻦ ﺍﻧﺪ . _______________________________________________ ﺟﺮﻯ = ﺭﻭﺍﻥ ﺷﺪﻥ .ﺟﺮﻳﺎﻥ ]ﺑﻘﺮﻩ [٢٥:ﺣﻘﹼﺎ ﺑﺮﺍﻯ ﺁﺎﺳﺖ ﺸﺖ ﻫﺎﺋﻴﻜﻪ ﺮﻫﺎ ﺯﻳﺮ ﺁﺎ ﺟﺎﺭﻯ ﻭ ﺭﻭﺍﻥ ﺍﺳﺖ . ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺟﺮﻳﺎﻥ ﺁﺏ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ ﺑﻠﻜﻪ ﺩﺭﺟﺮﻳﺎﻥ ﻭ ﺭﺍﻩ ﺭﻓﱳ ﻛﺸﱴﻫﺎ ﻭ ﺣﺮﻛﺖ ﺑﺎﺩ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻧﻴﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺷـﺪﻩ ﺍﺳـﺖ ﻣﺜـﻞ ]ﺑﻘﺮﻩ] [١٦٤:ﺹ] [٣٦:ﻳﺲ [٣٨:ﻭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺭﻋﺪ [٢:ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﺷﺎﻣﻞ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻏﲑﻩ ﺍﺳﺖ . ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﭼﻨﺪ ﺁﻳﻪ ﺳﺨﻦ ﮔﻔﺖ: ﺍﻟﻒ] :ﻳﻮﻧﺲ.[٢٢: ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ :ﺑﺎﺀ ﺩﺭ »ِﺑ ِﻬ ﻢ« ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﺍﺳﺖ ﻳﻌﲎ ﻛﺸﱴﻫﺎ ﺁﺎ ﺭﺍ ﺭﻭﺍﻥ ﻛﺮﺩﻧﺪ ،ﻭﱃ ﺑﻪ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻧﮕﺎﻩﻛﺮﺩﻡ »ﺟﺮﻯ« ﺑﺎ ﺑﺎﺀ ﻣﺘﻌﺪﻯ ﻧﺸﺪﻩ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﺑﺎﺀ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﻨﺎﻯ »ﻣﻊ« ﺍﺳﺖ ﻭ ﻓﻠﻚ ﺑﻪ ﻣﻌﲎ ﻛﺸﱴ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ،ﺩﺭ ﺍﻳﻨﺠﺎ ﲨﻊ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻓﻌﻞ ﺁﻥ » ﺟ ﺮﻳ ﻦ« ﺁﻣﺪﻩ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ :ﺗﺎ ﭼﻮﻥ ﺩﺭ ﻛﺸﱴﻫﺎ ﺷﺪﻳﺪ ﻭ ﻛﺸﱴﻫﺎ ﺑﺎ ﺁﺎ ﺑﻮﺳﻴﻠﻪ ﺑﺎﺩ ﻣﻄﺒﻮﻋﻰ ﺭﻭﺍﻥ ﺷﺪﻧﺪ. ﳘﭽﻨﲔ ﺍﺳﺖ ﺑﺎﺀ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ [٤٢:ﻭ ﺍﮔﺮ ﺑﺎﺀ ﺭﺍ ﺗﻌﺪﻯ ﺑﮕﲑﱘ ﺟﺮﻳﺎﻥ ﻛﺸﱴ ﺍﺯ ﺁﻳﻪ ﺑﺎﻳﺪ ﺑﻪ ﻋﻨﺎﻳﺖ ﻭ ﻣﻼﺯﻣﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ.
ﺏ] :ﺷﻮﺭﻯ] ،[٣٢:ﺭﲪﻦ [٢٤:ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺑﻪ »ﲝﺮ« ﺭﺟﻮﻉ ﺷﻮﺩ ﻛﻪ ﮔﻔﺘﻪﺍﱘ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺑﻪ ﺟﺮﻳﺎﺎﻯ ﺩﺭﻳﺎﻫﺎ ﺍﺯ ﻗﺒﻴﻞ ﮔﻠﻒ ﺍﺳﺘﺮﱘ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ ﻧﻪ ﺑﻪ ﻛﺸﱴﻫﺎ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ . ﺝ] :ﺣﺎﻗﺔ [١١:ﭼﻮﻥ ﺁﺏ ﻃﻐﻴﺎﻥ ﻛﺮﺩ ﻣﺎ ﴰﺎ ﺭﺍ ﺩﺭ ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩ ﲪﻞ ﻛﺮﺩﱘ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﻳﺎﺩ ﺁﻭﺭﻯ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻭ ﺗﺎ ﺗﺬﻛﺮﻩ ﺭﺍ ﮔﻮﺵ ﺣﺎﻓﻆ ﭘﻨﺪ ﺩﺭ ﺧﻮﺩ ﻧﮕﻬﺪﺍﺭﺩ. ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺟﺎﺭﻳﻪ ﭼﻴﺴﺖ؟ ﺍﺭﺑﺎﺏ ﺗﻔﺴﲑ ﺁﻥ ﺭﺍ ﻛﺸﱴ ﻧﻮﺡ ﮔﻔﺘﻪﺍﻧﺪ ،ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﺎ ﻗﺒﻞ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺩﺭﺑﺎﺭﻩ ﻫﻼﻛﺖ ﻋﺎﺩ ﻭ ﲦﻮﺩ ﻭ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﻭ ﻗﻮﻡ ﻟﻮﻁ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﻌﺪ ﺁﺎ ﻣﻄﻠﻘ ﹰﺎ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﻭ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻋﺎﱂ ﻭ ﺍﻫﻞ ﺭﲪﺖ ﻭ ﻋﺬﺍﺏ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻴﺎﻳﺪ ﻏﺮﺽ ﺍﺯ ﺫﻛﺮ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺩﺭﻣﻴﺎﻥ ﻫﻼﻛﺘﻬﺎﻯ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺗﺬﻛﹼﺮ ﺍﻳﻦ ﻧﻜﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﺍﳝﺎﻥ ﺩﺭ ﺍﻣﺎﻥ ﺍﻧﺪ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﻃﻮﻓﺎﻥ ﻧﻮﺡ ﻣﺆﻣﻨﺎﻥ ﳒﺎﺕ ﻳﺎﻓﺘﻨﺪ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺯ ﻫﻼﻛﺖ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺩﺭ ﳒﺎﺕ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﺗﲑﻫﺎﻯ ﻗﻬﺮ ﺧﺪﺍﻯ ﺭﺍ ﻓﻘﻂ ﻛﻔﹼﺎﺭ ﻭ ﻣﻌﺎﻧﺪﻳﻦ ﻫﺪﻑ ﺍﻧﺪ ﻭ ﺷﺎﻳﺪ »ﻟِ ﻨﺠﻌ ﻠﹶﻬﺎ ﹶﻟ ﹸﻜ ﻢ ﺗ ﹾﺬ ِﻛ ﺮ ﹰﺓ«ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻴﺸﺘﺮ ﺗﻘﻮﻳﺖ ﳕﺎﻳﺪ ﻭ ﺍﮔﺮ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻳﺎ ﺑﻌﻀﻰ ﺍﺯ ﺁﺎ ﺭﺍ ﺑﻼﺋﻰ ﺍﺯ ﺑﲔ ﺑﱪﺩ ﺑﺮﺍﻯ ﺁﺎ ﻫﻼﻛﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻛﻔﹼﺎﺭﻩ ﮔﻨﺎﻩ ﻭ ﻳﺎ ﺗﺮﻓﻴﻊ ﻣﻘﺎﻡ ﺍﺳﺖ ﺩ] :ﺫﺍﺭﻳﺎﺕ.[٦-١: ﻗﺴﻢ ﺑﻪ ﭘﺎﺷﻨﺪﮔﺎﻥ ﭘﺎﺷﻴﺪﻥ ﲞﺼﻮﺻﻰ .ﭘﺲ ﻗﺴﻢ ﺑﻪ ﺑﺮ ﺩﺍﺭﻧﺪﮔﺎﻥ ﺑﺎﺭﺳﻨﮕﻰ .ﭘﺴﻘﺴﻢ ﺑﻪ ﺟﺎﺭﻯ ﺷﻮﻧﺪﮔﺎﻥ ﻛﻪ ﺑﻪ ﺁﺳﺎﱏ ﺭﻭﺍﻥ ﺍﻧﺪ .ﭘﺲ ﻗﺴﻢ ﺑﻪ ﺗﻘﺴﻴﻢ ﻛﻨﻨﺪﮔﺎﻥ ﺍﻣﺮ .ﺁﻧﭽﻪ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﺭﺍﺳﺖ ﺍﺳﺖ ﻭ ﺟﺰﺍ ﻭﺍﻗﻊ ﺷﺪﱏ ﺍﺳﺖ . ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﺎﺭﻳﺎﺕ ﻭ ﻏﲑﻩ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻴﺴﺖ؟ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﺳﻢ ﻓﺎﻋﻞ ،ﺑﺎﺩﻫﺎ ﺑﺎﺷﻨﺪ ﻭ ﭼﻮﻥ ﺍﺑﺮ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻫﻮﺍﻯ ﻣﺮﻃﻮﺏ ،ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺍﺑﺮﻫﺎ. ﺑﺎﺩﻫﺎ ﻫﺴﺘﻨﺪ ﺑﺎﺯ ﺻﺤﻴﺢ ﺍﺳﺖ . ﺩﺭﺑﺎﺭﻩ ﺑﺎﺩﻫﺎﻯ ﻣﻬﺎﺟﺮ ﻛﻪ ﺍﺯ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﺑﻪ ﺳﻮﻯ ﺧﺸﻜﻴﻬﺎ ﻣﻰﻭﺯﻧﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﻛﻴﻠﻮﻣﺘﺮ ﺭﺍﻩ ﻣﻰﭘﻴﻤﺎﻳﻨﺪ ﺁﻗﺎﻯ ﻣﻬﻨﺪﺱ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﺩﺭ ﻗﺮﺁﻥ ﻣﻰﮔﻮﻳﺪ :ﺑﺎﺩﻫﺎﻯ ﻣﻬﺎﺟﺮ ﺍﺯ ﺣﺪﺑﻪﻫﺎﻯ ﺍﻗﻴﺎﻧﻮﺱ ﺍﻃﻠﺲ ﻳﺎ ﺍﻗﻴﺎﻧﻮﺱ ﻛﺒﲑ )ﻭ ﳘﭽﻨﲔ ﺩﺭ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﺩﺭﻳﺎﻫﺎﻯ ﺑﺰﺭﮒ( ﺁﳒﺎ ﻛﻪ ﺳﺘﻮﺎﻯ ﺑﺰﺭﮒ ﻫﻮﺍ ﺍﺯ ﻃﺒﻘﺎﺕ ﺟﻮ ﺑﻪ ﺯﻣﲔ ﻣﲑﻳﺰﻧﺪ ،ﺳﺮ ﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻳﻚ ﺣﺮﻛﺖ ﻓﺮﻓﺮﻩﺍﻯ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﻮﻧﺪﻩ ﺑﻪ ﺍﻃﺮﺍﻑ ﺩﺍﺭﻧﺪ ،ﻳﺲ ﺍﺯ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻥ ﺣﺎﻣﻞ ﲞﺎﺭ ﺁﺏ ﻓﺮﺍﻭﺍﱏ ﻣﻰﮔﺮﺩﻧﺪ ﻛﻪ ﳘﺎﻥ ﺍﺑﺮﻫﺎﺳﺖ ،ﺁﻧﮕﺎﻩ ﺑﺎ ﻭﻗﺎﺭ ﻭ ﺳﻨﮕﻴﲎ ﲰـﱴ ﺭﺍ ﺩﺭﭘﻴﺶ ﻣﻴﮕﲑﻧﺪ ﻭ ﺑﻪ ﺁﺳﺎﱏ ﺭﻭﺍﻥ ﻣﻰﮔﺮﺩﻧﺪ ﭼﻮﻥ ﺑﻪ ﻛﻨﺎﺭ ﺩﺭﻳﺎﻫﺎ ﻭ ﻳﺎ ﺑﻪ ﻗﺎﺭﻩﻫﺎ ﺭﺳﻴﺪﻧﺪ ﺑﺎ ﺑﺎﺩﻫﺎﻯ ﺳﺮﺩﻳﻜﻪ ﺍﺯ ﻗﻄﺒﲔ ﻣﻰﻭﺯﻧﺪ ﻣﻼﻗﺎﺕ ﻣﻰﻛﻨﻨﺪ ﺍﺯ ﺑﺎﺩﻫﺎﻯ ﻗﻄﺒﲔ ﺳﺮﺩﻯ ﻣﻰﮔﲑﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺑﺎ ﺭﻃﻮﺑﺖ ﻭ ﺳﺮﺩﻯ ﻛﻪ ﺩﺍﺭﻧﺪ ﺑﻪ ﻣﺰﺍﺭﻉ ﻭ ﺟﻨﮕﻠﻬﺎ ﻭ ﺷﻬﺮﻫﺎ ﺗﻘﺴﻴﻢ ﻣﻰﺷﻮﻧﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻗﺮﺍﺭ ﻭ ﻗﺴﻤﺖ ﺍﺳﺖ ﺗﻘﺴﻴﻢ ﻣﻰﻛﻨﻨﺪ )ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺎ ﻛﻤﻰ ﺗﻐﻴﲑ ﻭ ﺣﺬﻑ(. ﺕ ﹶﺫﺭﻭﹰﺍ« ﻭ ﭼﻮﻥ ﺭﻭﺍﻥ ﺷﺪﻧﺪ ﺭﻃﻮﺑﺖ ﻭ ﲞﺎﺭ ﺁﺏ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﺮ ﻣﻴﺪﺍﺭﻧﺪ ﭘﺲ ﺑﺎﺩﻫﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺍﺧﺘﻼﻑ ﺣﺮﺍﺭﺕ ﺧﻮﺭﺷﻴﺪ ،ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻭﺳﻂ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﻣﻰﭘﺎﺷﻨﺪ »ﻭﺍﻟﺬﹼﺍﺭﻳﺎ ِ ﺕ ﻳﺴﺮﹰﺍ« ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﻗﺎﺭﻩﻫﺎ ﻭ ﺧﺸﻜﻴﻬﺎ ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺕ ﻭِﻗﹾﺮﹰﺍ«ﺳﭙﺲ ﺩﺭ ﻃﻮﻝ ﻫﺰﺍﺭﺍﻥ ﻛﻴﻠﻮﻣﺘﺮ ﺑﺎ ﺁﺭﺍﻣﻰ ﻭ ﺁﺳﺎﱏ ﺑﺴﲑ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﻨﺪ »ﻓﹶﺎﳉﺎﺭﻳﺎ ِ ﻭ ﺳﻨﮕﲔ ﻣﻰﺷﻮﻧﺪ »ﻓﹶﺎﻟﹾﺤﺎﻣﻼ ِ ﺕ ﺍﹶﻣﺮﹰﺍ« ﺑﻪ ﺭﲪﺖ ﻭ ﺧﺴﺎﺭﺕ ﻣﺒﺪﻝ ﻣﻰﺷﻮﻧﺪ ﻭ ﺮﻩﻫﺎ ﺭﺍ ﻗﺴﻤﺖ ﻣﻰﻛﻨﻨﺪ »ﻓﹶﺎﳌﹸ ﹾﻘﺴِﻤﺎ ِ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻭﺍﻟﺬﺍﺭﻳﺎﺕ ،ﺳﻪ ﺻﻴﻐﻪ ﺩﻳﮕﺮ ﳘﻪ ﺑﺎ ﻓﺎﺀ ﺁﻣﻜﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﻣﺮ ﭘﺸﺖ ﺳﺮ ﻫﻢ ﻭ ﻧﺘﻴﺠﻪ ﳘﺪﻳﮕﺮﺍﻧﺪ . ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﺎﺕ ،ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩ ﻣﺮﺳﻼﺕ ﻭ ﻧﺎﺯﻋﺎﺕ ﺍﺳﺖ .ﺍﺭﺗﺒﺎﻁ ﺍﻳﻦ ﭼﻬﺎﺭ ﻗﺴﻢ ﺑﺎ ﻣﻘﺴﻢ ﺑﻪ ﻛﻪ »ﺍِﻧﻤﺎ ﺗﻮﻋﺪﻭ ﹶﻥ ﻟﹶﺼﺎ ِﺩﻕ ﻭ ِﺍﻥﱠ ﺍﻟﺪﻳ ﻦ ﻟﹶﻮﺍ ِﻗﻊ «ﺑﺎﺷﺪ ﺷﺎﻳﺪ ﺁﻥ ﺍﺳﺖ : ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺗﻮﻟﻴﺪ ﺑﺎﺩﻫﺎ ﺍﺯ ﳏﻠﹼﻰ ﺷﺮﻭﻉ ﺷﺪﻩ ﻭ ﺗﺪﺭﳚﹰﺎ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﻧﺘﻴﺠﻪﺍﻯ ﻣﻴﺎﳒﺎﻣﺪ ﺟﺮﻳﺎﻥ ﺩﻧﻴﺎ ﻭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﻧﻴﺰ ﺩﺭ ﺁﺥ ﺑﺮﻭﺯ ﺟﺰﺍ ﻭ ﭘﺎﺩﺍﺵ ﻣﻴﺎﳒﺎﻣﺪ ﻭﻗﻮﻉ ﺟﺰﺍﺀ ﻧﺘﻴﺠﻪ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎﺳﺖ .ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻣﻼﺋﻜﻪ ﺑﺎ ﺍﻳﻦ ﺑﺎﺩﻫﺎ ﺑﺎﻫﻢ ﺍﻧﺪ ﻭ ﻣﺸﻴﺖ ﺧﺪﺍ ﺭﺍ ﺭﻭﺍﻥ ﻣﻰﻛﻨﻨﺪ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺭﺩ ﻭﱃ ﳕﻰﺷﻮﺩ ﮔﻔﺖ ﺍﺯ ﺍﻳﻦ ﻓﺎﻋﻠﻬﺎ ﻛﻪ ﺑﺎ ﺍﻟﻒ ﻭ ﺗﺎﺀ ﲨﻊ ﺑﺴﺘﻪ ﺷﺪﻩ ﻣﻼﺋﻚ ﻣﺮﺍﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﲨﻌﻰ ﻛﻪ ﺑﺎ ﺍﻟﻒ ﻭ ﺗﺎﺀ ﻳﺎ ﺑﺮﺍﻯ ﻣﺆﻧﺚ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻣﺜﻞ ﻣﺆﻣﻨﺎﺕ ﻭ ﻳﺎ ﺻﻔﺖ ﻣﺬﻛﹼﺮ ﻏﲑ ﻋﺎﻗﻞ ﺍﺳﺖ ﻣﺜﻞ ﻣﺮﻓﻮﻋﺎﺕ ﻭ ﻣﻨﺼﻮﺑﺎﺕ. ﻣﻼﺋﻜﻪ ﺑﻪ ﺻﺮﺍﺣﺖ ﻗﺮﺁﻥ ﻣﺆﻧﺚ ﻧﻴﺴﺘﻨﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﻣﻼﺋﻜﻪ ﺭﺍ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻣﻰﺩﺍﻧﻨﺪ ﺩﺭ ﻗﺮﺁﻥ ﺗﻜﺬﻳﺐ ﺷﺪﻩﺍﻧﺪ ﻭ ﺧﺪﺍ ﻣﻼﺋﻜﻪ ﺭﺍ ﺑﺎ ﲨﻊ ﻣﺬﻛﹼﺮ ﺍﻭﻟﻮﺍﺍﻟﻌﻘﻞ ﺫﻛﺮ ﻛﺮﺩﻩ ]ﺯﻣﺮ.[٧٥: ﻭﺍﻳﻀ ﹰﺎ ﻣﻼﺋﻜﻪ ﻋﺎﻗﻞ ﻭ ﺫﻯ ﺷﻌﻮﺭﺍﻧﺪ ﭘﺲ ﻣﺮﺍﺩ ﺑﺎﺩﻫﺎ ،ﺍﺑﺮﻫﺎ ﻭ ﻳﺎ ﭼﻴﺰﻫﺎﺩ ﺩﻳﮕﺮ ﺍﺳﺖ. ﺩﺭﻛﺘﺎﺏ ﺁﻏﺎﺯ ﻭ ﺍﳒﺎﻡ ﺟﻬﺎﻥ ﺹ ٨٧ﺑﻪ ﺑﻌﺪ ﺫﺍﺭﻳﺎﺕ ﺣﺎﻣﻼﺕ ﺟﺎﺭﻳﺎﺕ ﻭ ﻣﻘﺴﻤﺎﺕ ﺭﺍ ﺑﻪ ﺍﲤﻬﺎ ﻭ ﺍﻟﻜﺘﺮﻭﺎ ﻭ ﭘﺮﻭﺗﻮﺎ ﻭ ﻧﻮﺗﺮﻭﺎ ﲪﻞ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺎﻥ ﻋﺎﱃ ﺩﺍﺭﺩ ،ﺗﻄﺒﻴﻖ ﺍﻳﺸﺎﻥ ﺑﺎ ﻣﻘﺴﻢ ﺑﻪ ﻛﻪ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ ﺑﺴﻴﺎﺭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻃﺎﻟﺒﲔ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﻛﻨﻨﺪ. ﻩ] :ﺗﻜﻮﻳﺮ .[١٦:ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺧﻨﺲ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ . ﻭ] :ﻫﻮﺩ [٤١:ﳎﺮﻯ ﻭ ﻣﺮﺳﻰ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﻧﺪ ﺍﺯ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ )ﺻﺤﺎﺡ( ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺁﻳﻪ ﻣﻌﻨﺎﻯ ﻻﺯﻡ ﻣﺮﺍﺩ ﺍﺳﺖ ﻳﻌﲎ :ﮔﻔﺖ ﺑﻪ ﻛﺸﱴ ﺳﻮﺍﺭ ﺷﻮﻳﺪ ﺟﺮﻳﺎﻥ ﻭ ﺍﻳﺴﺘﺎﺩﻥ ﺁﻥ ﺑﻪ ﻣﺪﺩ ﻭ ﻳﺎﺭﻯ ﺧﺪﺍﺳﺖ .ﳎﺮﺍﻫﺎ ﻭ ﻣﺮﺳﻴﻬﺎ ،ﻣﺒﺘﺪﺀ ﻭ ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﺧﱪ ﺁﻥ ﺍﺳﺖ . _______________________________________________ ﺟﺰﺀ = ﭘﺎﺭﻩ .ﺗﻜﹼﻪ] .ﺣﺠﺮ [٤٤:ﺑﺮﺍﻯ ﺟﻬﻨﻢ ﻫﻔﺖ ﺩﺭ ﺍﺳﺖ ﺑﺮﺍﻯ ﻫﺮ ﺩﺭ ﺍﺯ ﺁﺎ ﻗﺴﻤﱴ ﺍﺳﺖ ﻗﺴﻤﺖ ﺷﺪﻩ . ﲔ«. ﺕ ﻭ ﺍﹶﺻﻔﻴ ﹸﻜ ﻢ ﺑِﺎﻟﹾﺒﻨ ﺨ ﹸﻠ ﻖ ﺑﻨﺎ ٍ ﺨ ﹶﺬ ﻣِﻤﺎ ﻳ ]ﺯﺧﺮﻑ [١٥:ﻣﻨﻈﻮﺭ ﺍﺯ ﺟﺰﺀ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﺮﺯﻧﺪ ﺍﺳﺖ ﺑﻪ ﺩﻟﻴﻞ ﺁﻳﻪ ﺑﻌﺪﻯ ﻛﻪ ﻣﻰﮔﻮﻳﺪ »ﺍﹶﻡ ﹶﺍﺗ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﺁﻣﺪﻩ ﺍﺳﺖ ﺣﺠﺮ ،٤٤:ﺑﻘﺮﻩ ،٢٦٠ :ﺯﺧﺮﻑ.١٥: _______________________________________________ ﺟﺰﺍﺀ = ﻣﻜﺎﻓﺎﺕ) .ﻗﺎﻣﻮﺱ( ﺍﻳﻀﹰﺎ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ :ﭼﻮﻥ ﻣﺎ ﺑﻌﺪﺵ »ﺑﺎﺀ ﻭ ﻋﻠﻰ« ﺁﻳﺪ ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻓﺎﺕ ﻭ ﳎﺎﺯﺍﺕ ﺍﺳﺖ ﻭ ﭼﻮﻥ »ﻋﻦ« ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﻗﻀﺎ ﻭﺍﺩﺍﺀ ﺑﺎﺷﺪ »ﺟﺰﻯ ﻋﻨﻪ :ﻗﻀﻰ« ﻭ ﺑﺪﻭﻥ ﺁﺎ ﺑﻪ ﻣﻌﲎ ﻛﻔﺎﻳﺖ ﺍﺳﺖ »ﺟﺰﻯ ﺍﻟﺸﻰﺀ:ﻛﻔﻰ«. ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺻﻞ ﰉ ﻧﻴﺎﺯﻯ ﻭ ﻛﻔﺎﻳﺖ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ :ﭘﺎﺩﺍﺵ ﺭﺍ ﺟﺰﺍﺀ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺍﺯ ﺣﻴﺚ ﻣﻘﺎﺑﻠﻪ ﻭ ﺑﺮﺍﺑﺮﻯ ﺩﺭ ﺁﻥ ﻛﻔﺎﻳﺖ ﻫﺴﺖ .ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ :ﺟﺰﺍﺀ ﻭ ﻣﻜﺎﻓﺎﺕ ﻭ ﻣﻘﺎﺑﻠﻪ ﻧﻈﺎﺋﺮ ﻫﻢﺍﻧﺪ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﭘﺎﺩﺍﺵ ﻭ ﮐﻴﻔﺮ ﺭﺍ ﺟﺰﺍﺀ ﮔﻮﺋﻴﻢ ﺯﻳﺮﺍ ﻣﻘﺎﺑﻞ ﻋﻤﻞ ﺍﺳﺖ ﻭ ﺍﺯ ﺟﻬﺖ ﺑﺮﺍﺑﺮﻯ ﻛﻔﺎﻳﺖ ﻣﻰﻛﻨﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﭼﻨﺪ ﻧﻜﺘﻪ ﺗﻮﺟﻪ ﻛﻨﻴﻢ: ﺍﻟﻒ -ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺟﺰﺍ ِﺀ ﻫﻢ ﺩﺭ ﭘﺎﺩﺍﺵ ﻭ ﻫﻢ ﺩﺭ ﮐﻴﻔﺮ ﻭ ﻋﺬﺍﺏ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ [١٩١:ﻭ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ [٢٩:ﻭ ﳓﻮ ]ﻛﻬﻒ] ، [٨٨:ﺯﻣﺮ.[٣٤:
ﺏ -ﺟﺎﻫﺎﺋﻴﮑﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻌﺪ ﺍﺯ ﻓﻌﻞ ﺟﺰﻯ ﮐﻠﻤﻪ »ﻋﻦ« ﺁﻣﺪﻩ ﳑﮑﻦ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮐﻔﺎﻳﺖ ﮔﺮﻓﺖ ﭼﻨﺎﻧﮑﻪ ﺭﺍﻏﺐ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻭ ﳑﮑﻦ ﺍﺳﺖ ﻣﻌﻨﺎﻯ ﺁﻥ ﺍﺩﺍ ﮐﺮﺩﻥ ﺑﺎﺷﺪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ،ﺩﺭ ﳎﻤﻊ ﻧﻴﺰ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ [٤٨:ﳑﮑﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻌﲎ ﺁﻧﺴﺖ :ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺭﻭﺯﻯ ﮐﻪ ﮐﺴﻰ ﺍﺯ ﮐﺴﻰ ﺍﺯ ﻫﻴﭻ ﭼﻴﺰ ﮐﻔﺎﻳﺖ ﳕﻰﮐﻨﺪ ﻳﺎ ﮐﺴﻰ ﺍﺯ ﮐﺴﻰ ﭼﻴﺰﻯ ﳕﻰﺩﻫﺪ. ﺝ -ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺟﺰﺍ ِﺀ ﺧﻮﺩ ﻋﻤﻞ ﺫﮐﺮ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﺲ [٥٤:ﺍﻣﺮﻭﺯ ﺑﻪ ﮐﺴﻰ ﺳﺘﻤﻰ ﳕﻰﺷﻮﺩ ﻭ ﺟﺰﺍﺀ ﺩﺍﺩﻩ ﳕﻰﺷﻮﺩ ﻣﮕﺮ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻰﮐﺮﺩﻳﺪ ]ﲢﺮﱘ [٧:ﺍﻣـﺮﻭﺯ ﺍﻋﺘﺬﺍﺭ ﳒﻮﺋﻴﺪ ﻓﻘﻂ ﺁﻧﭽﻪ ﺭﺍ ﻣﻰﮐﺮﺩﻳﺪ ﺟﺰﺍ ِﺀ ﺩﺍﺩﻩ ﻣﻰﺷﻮﻳﺪ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ٩٠ﳕﻞ ﻭ ٣٩ﺻﺎﻓﺎﺕ ﻭ ﻏﲑﻩ. ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﲡﺴﻢ ﻋﻤﻞ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﮐﺮﱘ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺻﺤﺖ ﺩﺍﺭﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ [٣٠:ﺑﻪ ﮔﻤﺎﻥ ﻧﮕﺎﺭﻧﺪﻩ ﺁﻳﺎﺗﻰ ﮐﻪ ﻧﻈﲑ ]ﻏﺎﻓﺮ [٤٠:ﻫﺴﺘﻨﺪ ﺑﺎ ﺁﻳﺎﺕ ﻓﻮﻕ ﺗﻔﺎﻭﺕ ﻧﺪﺍﺭﻧﺪ ﺯﻳﺮﺍ ﻋﻤﻞ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﻗﺎﻟﺐ ﺩﻳﮕﺮﻯ ﲢﻮﻳﻞ ﺍﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻟﺬﺍ ﻣﻰﺷﻮﺩ ﮔﻔﺖ :ﺍﻳﻦ ﻣﺜﻞ ﺁﻧﺴﺖ ﻭ ﻳﺎ ﺍﻳﻦ ﺁﻥ ﺍﺳﺖ. ﺩ -ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﻓﻌﻞ ﺟﺰﻯ ﺍﺯ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﮑﺎﺭ ﻧﺮﻓﺘﻪ ﺍﺳﺖ .ﻭﱃ ﺑﺮﺧﻼﻑ ﮔﻔﺘﻪ ﺍﻭ ﻳﮏ ﺟﺎ ﺩﺭ ﻗﺮﺁﻥ ﻓﻌﻞ ﻣﻔﺎﻋﻠﻪ ﻫﺴﺖ ]ﺳﺒﺎﺀ [١٧:ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﮐﻪ »ﳒﺎﺯﻯ« ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﲔﺍﻻﺛﻨﲔ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑﻪ ﻣﻌﲎ ﺗﮑﺜﲑ ﻭ ﺷﺪﺕ ﳎﺎﺯﺍﺕ ﺍﺳﺖ. ﻫـ -ﺟﺰﻳﻪ ﮐﻪ ﺍﺯ ﺍﻫﻞ ﮐﺘﺎﺏ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﻣﺎﺩﻩ ﺟﺰﻯ ﺍﺳﺖ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺣﻔﻆ ﺧﻮﻥ ﻭ ﺍﺣﺘﺮﺍﻡ ﺍﻫﻞ ﮐﺘﺎﺏ ،ﺑﻪ ﺁﻥ ﺍﮐﺘﻔﺎ ﻣﻰﺷـﻮﺩ، ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ :ﳎﺎﺯﺍﺕ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﺎﻳﺪﺍﺭﻯ ﺩﺭ ﮐﻔﺮ... ]ﺗﻮﺑﻪ [٢٩:ﲜﻨﮕﻴﺪ ﺑﺎ ﺁﻧﺎﻧﮑﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺣﺸﺮ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ ...ﺍﺯ ﮐﺴﺎﻧﻴﮑﻪ ﺑﻪ ﺁﺎ ﮐﺘﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ ﺗﺎ ﺟﺰﻳﻪ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩ ﺑﺪﻫﻨﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻪ ﺣﮑﻮﻣـﺖ ﺍﺳـﻼﻡ ﺧﺎﺿﻊﺍﻧﺪ. ﺟﺰﻳﻪ ﻣﺎﻟﻴﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻫﻞ ﺫﻣﻪ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺗﻮﺍﻧﺎ ﻭ ﻧﺎﺗﻮﺍﻥ ﺑﻮﺩﻥ ﺁﺎ ،ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺯ ﲪﺎﻳﺖ ﻗﺎﻧﻮﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﻳﮏ ﻓﺮﺩ ﻣﺴﻠﻢ ﺩﺭ ﭘﻨﺎﻩ ﺍﺳﻼﻡ ،ﺁﺯﺍﺩ ﺯﻧﺪﮔﻰ ﻣﻰﮐﻨﻨﺪ ﻭ ﺁﻥ ﻣﺜﻞ ﺯﮐﻮﺓ ﻭ ﺧﺮﺍﺝ ﻭ ﻣﺎﻟﻴﺎﺕ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ .ﺩﺭ ﺍﻳﻦ ﺣﮑﻢ ﺍﺟﺤﺎﻑ ﻭ ﻇﻠﻤﻰ ﻧﻴﺴﺖ ﻫﺮ ﺩﻭﻟﺖ ﺑـﺮﺍﻯ ﺍﺩﺍﺭﻩ ﳑﻠﮑﺖ ﺍﺯ ﻭﺻﻮﻝ ﻣﺎﻟﻴﺎﺕ ﻧﺎﮔﺰﻳﺮ ﺍﺳﺖ ﺩﺭ ﺍﺳﻼﻡ ﺁﻧﭽﻪ ﺍﺯ ﺍﻫﻞ ﮐﺘﺎﺏ ﺩﺭﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﺑﻪ ﻧﺎﻡ ﺟﺰﻳﻪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻣﺴﻠﻤﲔ ﺍﺧﺬ ﻣﻰﮔﺮﺩﺩ ﺑﻪ ﻧﺎﻡ ﺯﮐﻮﺓ ﻭ ﻏﲑﻩ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ،ﺭﺍﺟﻊ ﺑﻪ ﺗﻔﺼﻴﻞ ﲝﺚ ﺑﻪ ﮐﺘﺎﺏ ﺳﲑﻯ ﺩﺭ ﺍﺳﻼﻡ ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﻓﺼﻞ ﺍﻫﻞ ﮐﺘﺎﺏ ﺭﺟﻮﻉ ﺷﻮﺩ. ﻭ ﺟﺰﺍ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﭘﺎﺩﺍﺵ ﻭ ﮐﻴﻔﺮ ﻫﺮ ﺩﻭ ﺑﻪ ﮐﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭﱃ »ﺍﺟﺮ« ﺗﻨﻬﺎ ﺩﺭ ﭘﺎﺩﺍﺵ ﺍﺳﺘﻌﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ »ﹶﻟﻬﻢ ﺍﹶﺟﺮﻫﻢ ﻋِﻨ ﺪ ﺭﺑﻬِﻢ« ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ »ﺍﺟﺮ« ﺭﺟﻮﻉ ﺷﻮﺩ. _______________________________________________ ﺟﺰﻉ = ﰉ ﺗﺎﰉ .ﻧﺎﻟﻪ .ﻓﻌﻞ ﺁﻥ ﺍﺯ ﺑﺎﺏ ﻋ ِﻠ ﻢ ﻳ ﻌ ﹶﻠ ﻢ ﺑﻪ ﻣﻌﲎ ﰉ ﺗﺎﰉ ﻭ ﺍﺯ ﺑﺎﺏ ﻣ ﻨ ﻊ ﻳ ﻤ ﻨ ﻊ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﺍﺑﺮﺍﻫﻴﻢ [٢١:ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺎ ﭼﻪ ﰉ ﺗﺎﰉ ﻛﻨﻴﻢ ﻭ ﭼﻪ ﺻﱪ ﳕﺎﺋﻴﻢ ﻣﺎ ﺭﺍ ﻓﺮﺍﺭﮔﺎﻫﻰ ﻧﻴﺴﺖ . ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺰﻉ ﺍﺯ ﺣﺰﻥ ﺍﺷﺪ ﺍﺳﺖ ﺟﺰﻉ ﺣﺰﱏ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺭﺍﺍﺯ ﭼﺎﺭﻩ ﺍﻧﺪﻳﺸﻰ ﺑﺎﺯ ﺩﺍﺭﺩ ﻭﱃ ﺣﺰﻥ ﺍﺯ ﺁﻥ ﺍﻋﻢ ﺍﺳﺖ] .ﻣﻌﺎﺭﺝ .[٢٠:ﻫﻠﻮﻉ ﻭ ﺟﺰﻭﻉ ﻋﺮ ﺩﻭ ﺻـﻴﻐﻪ ﻣﺒﺎﻟﻐﻪﺍﻧﺪ ﻣﺜﻞ ﻛﺬﻭﺏ ﻭ ﻭﺩﻭﺩ ﭘﺲ ﻫﻠﻮﻉ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﺣﺮﻳﺺ .ﺟﺰﻭﻉ :ﺑﺴﻴﺎﺭ ﰉ ﺗﺎﰉ ﻛﻨﻨﺪﻩ .ﺍﻫﻞ ﺑﻴﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ :ﺁﻳﻪ ﺑﻌﺪﻯ ﻣﻌﻨﺎﻯ ﻫﻠﻮﻉ ﺍﺳﺖ ﻳﻌﲎ ﻛﻢ ﻭ ﺻﱪ ﻭ ﭘﺮ ﻃﻤﻊ .ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ :ﺣﻘﹼﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺷﺪﻳﺪ ﺍﳊﺮﺹ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ،ﭼﻮﻥ ﺑﻪ ﺍﻭ ﺷﺮﻯ ﺭﺳﺪ ﺑﺴﻴﺎﺭ ﰉ ﺗﺎﰉ ﻛﻨﻨﺪﻩ ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻭ ﺧﱪﻯ ﺭﻭﻯ ﺩﻫﺪ ﺑﺴﻴﺎﺭ ﲞﻴﻞ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺯ ﲔ ﺍﻟﱠﺬﻳ ﻦ«... ﺼﻠﹼ ﺍﻳﻦ ﺣﻜﻢ ﺍﺳﺘﺜﻨﺎﺀ ﺷﺪﻩﺍﻧﺪ »ﺍِﻟﹼﺎ ﺍ ﹾﻟ ﻤ ﻣﻨﻮﻉ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﺜﻞ ﻫﻠﻮﻉ ﻭ ﺟﺰﻭﻉ ،ﻣﺒﺎﻟﻐﻪ ﺑﺎﺷﺪ .ﺍﺯ ﻣﺎﺩﻩ ﺟﺰﻉ ﻓﻘﻂ ﺩﻭ ﻛﻠﻤﻪ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ . _______________________________________________ ﺟﺴﺪ = ﭘﻴﮑﺮ .ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺑﺪﻥ ﻭ ﻗﺎﻣﻮﺱ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻭ ﺟﺴﻢ ﺟﻦ ﻭ ﻣﻼﺋﮑﻪ ﻭ ﳎﻤﻊﺍﻟﺒﻴﺎﻥ ﺟﺴﻢ ﺣﻴﻮﺍﻥ ﻣﺜﻞ ﺑﺪﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﲝﺚ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ ﺟﺴﺪ ﺟﺴﻢ ﺑﻼ ﺭﻭﺡ ﺍﺳﺖ ﻭ ﻳﺎ ﺟﺴﻢ ﺑﺎ ﺭﻭﺡ ﻭ ﺁﻳﺎ ﺟﺴﺪ ﺩﺭ ﻏﲑ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻳﺎ ﻧﻪ؟ ﮐﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﺴﺖ ﮐﻪ ﻗﺮﺁﻥ ﮐﺮﱘ ﺁﻥ ﺭﺍ ﻫﻢ ﺩﺭ ﺑﲑﻭﺡ ﻭ ﻫﻢ ﺩﺭ ﺫﻳﺮﻭﺡ ،ﻫﻢ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻫﻢ ﺩﺭ ﻏﲑ ﺁﻥ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺍﺳﺖ] .ﻃﻪ [٨٨:ﺑﺮﺍﻱ ﺁﺎ ﮔﻮﺳﺎﻟﻪﺍﻯ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ﮐﻪ ﻓﻘﻂ ﭘﻴﮑﺮ ﺑﻮﺩ )ﻭ ﺭﻭﺡ ﻧﺪﺍﺷﺖ( ﺻﺪﺍﻯ ﮔﻮﺳﺎﻟﻪ ﺩﺍﺷﺖ » ﺟﺴﺪﹰﺍ« ﺣﺎﮐﻰ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﮔﻮﺳﺎﻟﻪ ﳎﺴﻤﻪ ﺑﻮﺩ ﻭ ﺭﻭﺡ ﻧﺪﺍﺷﺖ. ]ﺍﻧﺒﻴﺎﺀ [٨:ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﻳﻌﲏ ﻣﺎ ﺁﺎ ﺭﺍ ﭘﻴﮑﺮﻯ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ ﮐﻪ ﻃﻌﺎﻡ ﳔﻮﺭﻧﺪ ﻭ ﺩﺭ ﺩﻧﻴﺎ ﳘﻴﺸﮕﻰ ﻧﺒﻮﺩﻧﺪ. ﺽ ﺍﹶﺟﺴﺎﺩِﮐﹸﻢ« ﺩﺭ ﳎﻤﻊ ﺝ ٧ﺹ ٤٠ﺍﺯ ﮐﻠﱮ ﻧﻘﻞ ﺷﺪﻩ ﺟﺴﺪ ﳎﺴﺪﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺭﻭﺡ ﺍﺳﺖ ﻣﻰﺧﻮﺭﺩ ﻭ ﻣﻴﺂﺷﺎﻣﺪ ﺩﺭ ﺞ ﺧﻄﺒﻪ ١٩٦ﺩﺭﺑﺎﺭﻩ ﺗﻘﻮﻯ ﻓﺮﻣﻮﺩﻩ » ﻭ ﺷﻔﺎ ُﺀ ﻣ ﺮ ِ ﺩﺭ ﺧﻄﺒﻪ ٨١ﻫﺴﺖ »ﻭﺭﺍ ﺣ ِﺔ ﺍﻻﹶﺟﺴﺎ ِﺩ« ﻭﱃ ﺍﳌﻴﺰﺍﻥ ﺝ ١٤ﺹ ٢٠٧ﻓﺮﻣﻮﺩﻩ :ﺟﺴﺪ ﻫﻴﭽﮕﺎﻩ ﺑﺬﻳﺮﻭﺡ ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ. ﺏ ﻗﺎ ﹶﻝ *]ﺹ [٣٤:ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺑﲔ ﻣﻌﺎﱏ ﳏﺘﻤﻞ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻰﮐﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﮐﻮﺩﮐﻰ ﺑﻮﺩﻩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﲟﲑﺍﻧﺪ ﻭ ﺟﺴﺪﺵ ﺭﺍ ﺭﻭﻱ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺍﻧﺪﺍﺧﺖ ﻭ ﺍﺯ »ﹸﺛ ﻢ ﺍﹶﻧﺎ ﺭﺏ ﺍﻏﻔِﺮﱄ« ﺑﺪﺳﺖ ﻣﻴﺎﻳﺪ ﮐﻪ ﺳﻠﻴﻤﺎﻥ ﺍﻣﻴﺪ ﻭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺷﻔﺎ ﲞﺸﺪ ﻭ ﺑﻮﻱ ﻣﻔﻴﺪ ﺑﺎﺷﺪ ﭘﺲ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﲟﲑﺍﻧﺪ ﻭ ﺑﺮ ﲣﺘﺶ ﺍﻧﺪﺍﺧﺖ ﺗﺎ ﺍﻭ ﺍﻣﺮ ﺭﺍ ﲞﺪﺍ ﺗﻔﻮﻳﺾ ﻭ ﺗﺴﻠﻴﻢ ﮐﻨﺪ. _______________________________________________ ﺟﺲ = ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ ﺑﺮﺍﻯ ﺩﺍﻧﺴﱳ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﲡﺴﺲ ﺑﻪ ﻣﻌﲎ ﺗﻔﺤﺺ ﻭ ﻛﻨﺠﻜﺎﻭﻯ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﺮﺩﻡ ﺍﺯ ﳘﲔ ﻣﺎﺩﻩ ﺍﺳﺖ ،ﺟﺎﺳﻮﺱ ﺭﺍ ﻧﻴﺰ ﻛﻪ ﺍﺯ ﺍﻭﺿﺎﻉ ﻣـﺮﺩﻡ ﻭ ﳏـﻞﹼ ﻛﻨﺠﻜﺎﻭﻯ ﻣﻰﻛﻨﺪ ﺑﻪ ﳘﲔ ﺳﺒﺐ ﺟﺎﺳﻮﺱ ﮔﻔﺘﻪﺍﻧﺪ ]ﺣﺠﺮﺍﺕ [١٢:ﺩﺭ ﺍﺣﻮﺍﻝ ﻣﺮﺩﻡ ﻭ ﺍﺯ ﺧﻠﻮﺍﺕ ﺁﺎ ﻛﻨﺠﻜﺎﻭﻯ ﻧﻜﻨﻴﺪ ﻭ ﻏﻴﺒﺖ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﻧﻨﻤﺎﺋﻴﺪ .ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. _______________________________________________
ﺟﺴﻢ = ﺗﻦ .ﭼﻮﻥ ﺟﺴﻢ ﺩﺭ ﻣﻘﺎﺑﻞ ﺭﻭﺡ ﺍﺳﺖ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺟﺴﻢ ﻓﻘﻂ ﺭﺍﺟﻊ ﺑﻪ ﺗﻦ ﺍﺳﺖ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺗﻴﺰ ﺑﻪ ﳘﲔ ﻣﻌﲎ ﻧﺎﻇﺮﺍﻧﺪ ]ﺑﻘﺮﻩ [٢٤٧:ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺟﺴﻢ ﻓﻘﻂ ﺭﺍﺟﻊ ﺑﻪ ﺑﺪﻥ ﻭ ﺗﻦ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺩﺍﻧﺶ ﻭﺳﻴﻊ ﺩﺍﺩﻩ ﻭ ﺗﻨﻮﻣﻨﺪﺵ ﻛﺮﺩﻩ ﺍﺳﺖ . ]ﻣﻨﺎﻓﻘﻮﻥ [٤:ﭼﻮﻥ ﻣﻨﺎﻓﻘﺎﻥ ﺭﺍ ﺑﺒﻴﲎ ﺗﻦﻫﺎﻳﺸﺎﻥ ﺑﻪ ﺷﮕﻔﺘﺖ ﻣﻰﺁﻭﺭﻧﺪ .ﺍﺯ ﺍﻳﻦ ﻟﻔﻆ ﺩﻭ ﳏﻞ ﺑﻴﺸﺘﺮ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻧﻴﺴﺖ. _______________________________________________ ﺟﻌﻞ = ﻗﺮﺍﺭﺩﺍﺩﻥ] .ﺭﻋﺪ [٣:ﺩﺭ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﺛﺎﺑﺖ ﻭ ﺮﻫﺎﺋﻰ ﻗﺮﺍﺭ ﺩﺍﺩ. ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ :ﺁﻥ ﻟﻔﻈﻰ ﺍﺳﺖ ﺷﺎﻣﻞ ﲤﺎﻡ ﺍﻓﻌﺎﻝ ﻭ ﺍﺯ ﻓﻌﻞ ﻭ ﺻﻨﻊ ﺍﻋﻢ ﺍﺳﺖ ﻭ ﺭ ﭘﻨﺞ ﻭﺟﻪ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺷﺮﻭﻉ ﻣﺜﻞ :ﺟ ﻌ ﹶﻞ ﺯﻳ ﺪ ﻳﻘﹸﻮ ﹸﻝ )ﺷﺮﻭﻉ ﻛﺮﺩ ﺯﻳﺪ ﺑﮕﻮﻳﺪ( ﺕ ﻭ ﺍﻟﻨﻮ ﺭ«)ﻇﻠﻤﺎﺕ ﻭ ﻧﻮﺭ ﺭﺍ ﺍﳚﺎﺩ ﻛﺮﺩ( ﺳﻮﻡ ﺩﺭ ﺍﳚﺎﺩ ﺷﻰﺀ ﺍﺯ ﺷﻰﺀ ﻣﺜﻞ » ﻭ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟﺠِﺒﺎ ِﻝ ﺍﹶﻛﹾﻨﺎﻧﹰﺎ« ﭼﻬﺎﺭﻡ ﺩﻭﻡ ﺩﺭ ﺍﳚﺎﺩ ﺷﻰﺀ ﻭ ﺁﻥ ﻭﻗﺖ ﻳﻚ ﻣﻔﻌﻮﻝ ﺩﺍﺭﺩ » ﻭ ﺟ ﻌ ﹶﻞ ﺍﻟﻈﱡ ﻠﹸﻤﺎ ِ ﺽ ﻓِﺮﺍﺷﹰﺎ« ﭘﻨﺠﻢ ﺣﻜﻢ ﺑﺮ ﭼﻴﺰﻯ ﺑﺎ ﭼﻴﺰﻯ )ﻣﺜﻼ ﺣﻜﻢ ﺑﺮ ﭼﻴﺰﻯ ﺑﺎ ﭼﻴﺰﻯ )ﻣﺜﻼ ﺣﻜﻢ ﺑﺮ ﺷﺨﺼﻰ ﺑﺎ ﭘﻴﺎﻣﱪﻯ( ﻣﺜﻞ »ﻭﻳﺠﻌﻠﻮ ﹶﻥ ﹶﻟﻠﹼ ِﻪ ﺗﺼﻴﲑ ﺷﻰﺀ ﺍﺯ ﺣﺎﻟﱴ ﺑﻪ ﺣﺎﻟﱴ » ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍ ﹾﻟﹶﺎ ﺭ ﺕ« )ﻣﻔﺮﺩﺍﺕ ﺑﺎﺧﺘﺼﺎﺭ(. ﺍﻟﹾﺒﻨﺎ ِ ﳐﻔﻰ ﳕﺎﻧﺪ :ﺗﺪﺑﺮ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺟﻌﻞ ﺩﺭ ﻣﺮﺗﺒﻪ ﺗﺎﱃ ﻭﺟﻮﺩ ﻭ ﺣﺎﻟﱴ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺭﺑﻂ ﺩﻭ ﻣﻮﺟﻮﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ . ﺱ ﹸﺍﻣ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ« ﻣﻌﻨﺎﻯ ﺨ ﹶﻠ ﻖ ﺍﻟﻨﺎ ﻣﺜﻼ ﺩﺭ ]ﻫﻮﺩ [١١٨:ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻣﺖ ﻭﺍﺣﺪﻩ ﺑﻮﺩﻥ ﻳﻚ ﻭﺟﻮﺩ ﺛﺎﻧﻮﻯ ﻭ ﺻﻔﱴ ﺍﺳﺖ ﺑﺮﺍﻯ ﻧﺎﺱ ﻭ ﺟﻌﻞ ﺩﺭ ﺑﻴﺎﻥ ﺁﻥ ﺁﻣﺪﻩ ﻭ ﺍﮔﺮ ﻣﻰﻓﺮﻣﻮﺩ »ﹶﻟ ﻓﻮﻕ ﺭﺍ ﺍﻓﺎﺩﻩ ﳕﻰﻛﺮﺩ ﺯﻳﺮﺍ ﺍﻣﺖ ﻭﺍﺣﺪﻩ ﻭ ﺩﺍﺭﺍﻯ ﻫﺪﻑ ﻭ ﻋﻘﻴﺪﻩ ﻣﺸﺘﺮﻙ ﺑﻮﺩﻥ ﺩﺭ ﻣﺮﺗﺒﻪ ﺩﻭﻡ ﺍﺯ ﺧﻠﻘﺖ ﺍﺳﺖ .ﻭﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ [١:ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻌﻞ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻇﻠﻤﺎﺕ ﻭ ﻧﻮﺭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻭﻡ ﻭ ﳘﭽﻮﻥ ﻭﺟﻮﺩ ﺳﺎﻳﻪ ﻧﺴﺒﺖ ﺑﺬﻯ ﺳﺎﻳﻪ ﺍﺳﺖ ﻭ ﺧﻠﻘﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﻭ ﺍﳚﺎﺩ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﻏﲑﻩ ،ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻇﻠﻤﺖ ﻭ ﻧﻮﺭ »ﺟﻌﻞ« ﺁﻭﺭﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺟﻌﻞ ﻭ ﺧﻠﻖ ﺩﺭ ﺟﺎﻯ ﻳﻜﺪﻳﮕﺮ ﺁﻣﺪﻩﺍﻧﺪ ﻣﺜﻞ ]ﳓﻞ] [٧٢:ﺭﻭﻡ.[٢١: ﻣﻦ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻢ ﻛﻪ ﻧﻈﺮ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺑﻪ ﺟﻌﻞ ﺯﻭﺟﻴﺖ ﺍﺳﺖ ﻛﻪ ﻳﻚ ﻣﻌﻨﺎﻯ ﺛﺎﻧﻮﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﺁﻓﺮﻳﺪﻥ ﺯﻭﺝ ﻣﺮﺍﺩ ﺍﺳﺖ ﺁﻓﺮﻳﺪﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﺩﺭ ﻣﺮﺗﺒﻪ ﺛﺎﱏ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ .ﻭ ﺍﻧﺘﺰﺍﻋﻰ ﺍﺳﺖ . _______________________________________________ ﺟﻔﺎ = ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻛﻨﺎﺭ ﺍﻓﺘﺎﺩﻩ) .ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﺍﺳﻢ ﳑﺪﻭﺩ ﺍﺳﺖ ﻣﺜﻞ ﻏﺜﺎﺀ ]ﺭﻋﺪ [١٧:ﺍﻣﺎ ﻛﻒ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻛﻨﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻧﺎﺑﻮﺩ ﻣﻰﺷﻮﺩ ﺍﻣﺎ ﺁﻧﭽﻪ ﺑﻪ ﻣﺮﺩﻡ ﺳﻮﺩ ﻣﻴﺪﻫﺪ ﺩﺭ ﺯﻣﲔ ﻣﻰﻣﺎﻧﺪ »ﺟﻔﺎﺀ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ »ﺍﻟﺰﺑﺪ«ﻭ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ . _______________________________________________ ﺟﻔﻦ = ﻭﺟﻔﻨﻪ .ﻛﺎﺳﻪ .ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﳐﺼﻮﺹ ﻇﺮﻑ ﻃﻌﺎﻡ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺟﻔﺎﻥ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﻣﻲ ﺁﻳﺪ ]ﺳﺒﺎﺀ [١٣:ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﺁﻧﭽﻪ ﻣﻰﺧﻮﺍﺳﺖ ﻣﻰﺳﺎﺧﺘﻨﺪ ﺍﺯ ﻗﺒﻴﻞ ﻛﺎﺧﻬﺎ ﻭ ﲤﺜﺎﳍﺎ ﻭ ﻛﺎﺳﻪ ﻫﺎﺋﻰ ﺑﻪ ﺑﺰﺭﮔﻰ ﺣﻮﺿﻬﺎ» .ﺟﻔﺎﻥ« ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ. _______________________________________________ ﺟﻔﻮ = ﻛﻨﺎﺭ ﺷﺪﻥ .ﺩﻭﺭ ﺷﺪﻥ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ »ﺟﻔﺎ ﺟﻔﺎﺀ ﻭ ﲡﺎﰱ :ﱂ ﻳﻠﺰﻡ ﻣﻜﺎﻧﻪ« ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﺻﻞ ﺁﻥ ﻭﺍﺩﻯ ﺍﺳﺖ .ﻟﺬﺍ ﺩﺭ ﻋﻨﻮﺍﻥ »ﺟﻔﻮ« ﺁﻭﺭﺩﱘ ﺑﺎ ﺁﻧﻜﻪ ﻣﺼﺪﺭﺵ ﺟﻔﺎﺀ ﺍﺳﺖ . ]ﺳﺠﺪﻩ [١٦:ﺁﻳﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﻠﻮﻳﺸﺎﻥ ﺍﺯ ﺧﻮﺍﺑﮕﺎﻫﻬﺎ ﺩﻭﺭﻯ ﻛﻨﺪ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺭﺍ ﺑﺎ ﺑﻴﻢ ﻭ ﺍﻣﻴﺪ ﻣﻰﺧﻮﺍﻧﻨﺪ )ﻭ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﻭ ﺧﻮﺍﺑﻴﺪﻥ ﺩﻭﺭ ﻣﻰﺷﻮﻧﺪ( ِﺍﻟﹼ ﻬ ﻢ ﺍﺟﻌ ﻠﹾﻨﺎ ِﻣ ﻨ ﻬ ﻢ ﺍﻳﻦ ﺻﻴﻐﻪ ﻭ ﺍﻳﻦ ﻣﺎﺩﻩ ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ . _______________________________________________ ﺟﻼﻝ = ﺑﺰﺭﮔﻰ ﻗﺪﺭ] .ﺭﲪﻦ [٢٧:ﺫﺍﺕ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻣﺎﻧﺪﱏ ﺍﺳﺖ ﻛﻪ ﺻﺎﺣﺐ ﻋﻈﻤﺖ ﻭ ﺍﻛﺮﺍﻡ ﺍﺳﺖ . ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﻼﻟﺔ ﺑﺰﺭﮔﻰ ﻗﺪﺭ ﺍﺳﺖ ﻭ ﺟﻼﻝ ﺑﺪﻭﻥ ﺗﺎﺀ ﺑﻪ ﻣﻌﲎ ﺑﺎﻻﺗﺮﻳﻦ ﻋﻈﻤﺖ ﺍﺳﺖ ﻭ ﺍﺯ ﺻﻔﺎﺕ ﳐﺼﻮﺹ ﺧﺪﺍﺳﺖ ﻭ ﺩﺭ ﻏﲑ ﺍﻭ ﺑﻜﺎﺭ ﻧﺮﻓﺘﻪ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﺼﺎﺋﺮ ﻧﻘﻞ ﻣﻰﻛﻨﺪ .ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻋﻈﻤﺖ ﻭ ﻛﱪﻳﺎ ﻣﻌﲎ ﻛﺮﺩﻩ ،ﺻﺤﺎﺡ ﮔﻮﻳﺪ :ﺟﻼﻝ ﺍﻟﻠﹼﻪ :ﻋﻈﻤﺖ ﺧﺪﺍ .ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﻧﻴﺰ ﻋﻈﻤﺖ ﮔﻔﺘﻪ ﺍﺳﺖ . ﺴﻦ ﻭ ﺗ ﹶﻘﻀِ ﻰ ﺍ ﹾﻟ ﻌ ﻤ ِﺮ«ﺧﻄﺒﻪ ١٦٢ :ﺳﻮﻕ ﺷﺪﻩ ﻣﺮﻭﺍﻥ ﻣﺒﺎﺵ ﻛﻪ ﺚ ﺷﺎ َﺀ ﺑ ﻌ ﺪ ﺟﻼ ِﻝ ﺍﹾﻟ ِ ﻚ ﺣ ﻴ ﹸ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻋﺜﻤﺎﻥ ﻓﺮﻣﻮﺩ »ﻓﹶﻼ ﺗﻜﻮﻧﻦ ﻟِ ﻤﺮﻭﺍ ﹶﻥ ﺳﻴﻘﹼ ﹰﺔ ﻳﺴﻮﹸﻗ ﺗﻮ ﺭﺍ ﻫﺮ ﺟﺎ ﲞﻮﺍﻫﺪ ﺳﻮﻕ ﻛﻨﺪ ﺑﻌﺪ ﺍﺯ ﺑﺰﺭﮔﻰ ﺳﻦ ﻭ ﮔﺬﺷﱳ ﻋﻤﺮﺕ )ﺁﻟﺖ ﺩﺳﺖ ﻣﺮﻭﺍﻥ ﻣﺒﺎﺵ(. ﺟﻼﻝ ﻳﻀﻢ ﺍﻭﻝ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻋﻈﻴﻢ )ﺻﺤﺎﺡ( ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ﻋﺒﺎﺭﺕ ﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺟﻼﻝ ﺑﻀﻢ ﺟﻴﻢ ﺑﻪ ﻣﻌﲎ ﻋﻈﻴﻢ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺿﺎﻓﻪ ﺻﻔﺖ ﺑﻪ ﺳﻮﻯ ﻣﻮﺻﻮﻑ ﺍﺳﺖ ﻭﱃ ﺍﺑﺘﺪﺍ ﺁﻥ ﺭﺍ ﻋﻈﻤﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺑﻮﺍﳉﻼﻝ ﻛﻨﻴﻪ ﺯﺑﲑ ﺑﻦ ﻋﻤﺮ ﻭ ﻭﺍﻡ ﺍﳉﻼﻝ ﻛﻨﻴﻪ ﺩﺧﺘﺮ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﻛﻠﻴﺐ ﺁﻣﺪﻩ . ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﮔﺮ ﻣﻌﻨﺎﻯ ﺟﻼﻝ ﺑﺎﻻﺗﺮﻳﻦ ﻋﻈﻤﺖ ﻭ ﺷﺄﻥ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺯ ﺻﻔﺎﺕ ﺧﺎﺻﻪ ﺧﺪﺍﺳﺖ . ﺩﺭ ﻛﺸﺎﻑ ﮔﻮﻳﺪ :ﺻﻔﺖ ﺫﻭﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﺍﺯ ﺍﻋﻈﻢ ﺻﻔﺎﺕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ »ﺍﹶﻟِﻈﱡﻮﺍ ﺑِﻴﺎﺫِﺍ ﺍ ﹾﻟﺠﻼ ِﻝ ﻭ ﺍﹾﻟﺎِﻛﹾﺮﺍ ﻡ« ﺑﺪﺭﮔﺎﻩ ﺧﺪﺍ ﺍﳊﺎﺡ ﻛﻨﻴﺪ ﺑﻪ ﺧﻄﺎﺏ ﻳﺎ ﺫﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﺩﺭ ﺎﻳﻪ ﺍﻳﻦ ﻛﻼﻡ ﻧﺴﺒﺖ ﺑﻪ ﺣﺪﻳﺚ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﺎﺩﻩ ﻝ ﻅ ﻅ ﺁﻥ ﺭﺍ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﺑﺎ ﺍﺿﺎﻓﻪ »ﰱ ﺍﻟﺪﻋﺎﺀ« ﺑﻌﺪ ﺍﺯ »ﺍﻟﻈﻮﺍ« .ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺻﻔﺖ ﺫﻭ ﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﻓﻘﻂ ﺩﻭ ﺩﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻜﻰ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﻭ ﺩﻳﮕﺮﻯ ﺁﺧﺮ ﺳﻮﺭﻩ ﺭﲪﻦ . _______________________________________________ ﺟﻠﺐ = ﺟﻠﺒﻪ :ﺻﻴﺤﻪ .ﺍﺟﻼﺏ :ﺭﺍﻧﺪﻥ ﺑﺎ ﺻﻴﺤﻪ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﺭﺍﻏﺐ ﺟﻠﺐ ﺭﺍ ﺭﺍﻧﺪﻥ ﻭ ﺍﺟﻼﺏ ﺭﺍ ﺻﻴﺤﻪ ﺯﺩﻥ ﺑﺎ ﻗﻬﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ.[٦٤: ﺍﺳﺘﻔﺰﺍﺭ :ﺑﻠﻨﺪ ﻛﺮﺩﻥ ﺑﻪ ﺳﺮﻋﺖ ﻭ ﺑﻪ ﻛﺎﺭﻯ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ ﺑﻪ ﺁﺳﺎﱏ .ﺭﺟﻞ :ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﻛﺴﺮ ﺩﻭﻡ ﲨﻊ ﺭﺍﺟﻞ) .ﭘﻴﺎﺩﮔﺎﻥ( ﺧﻴﻞ :ﺍﺳﺒﺎﻥ ﻭ ﳎﺎﺯﺍ ﺑﻪ ﺳﻮﺍﺭﻫﺎ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ .ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻋﻄﺎﺀ ﻗﺪﺭﺕ ﺑﻪ ﺷﻴﻄﺎﻥ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺍﺿﻼﻝ ﻣﺮﺩﻡ .ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺍﺯ ﺁﻥ ﺭﺍ ﻣﻰﺗﻮﺍﱏ ﺑﺎ ﺻﺪﺍ ﻭ ﺩﻋﻮﺗﺖ ﺑﻪ ﮔﻨﺎﻩ ﺑﺮ ﺧﻴﺰﺍﻥ ﻭ ﺑﺎ ﺳﻮﺍﺭﺍﻥ ﻭ ﭘﻴﺎﺩﮔﺎﻧﺖ ﺑﺮ ﺁـﺎ ﺻﻴﺤﻪ ﺑﺰﻥ )ﺑﺮﺍﻯ ﺳﻮﻕ ﺑﻪ ﮔﻨﺎﻩ( ﻭ ﺩﺭ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩ ﺑﺎ ﺁﺎ ﺷﺮﻳﻚ ﺷﻮ .
ﮔﻮﻳﺎ ﺑﻌﻀﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﻭ ﺍﻋﻮﺍﻥ ﺷﻴﻄﺎﻥ ﺩﺭ ﻭﺳﻮﺳﻪ ﺧﻴﻠﻰ ﺳﺮﻳﻊ ﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﻛﻤﺘﺮ ﺍﺯ ﺁﺎ .ﻟﺬﺍ ﺍﻭﻟﹼﻰﻫﺎ ﺑﻪ ﺳﻮﺍﺭﺍﻥ ﻭ ﺩﻭﻣﻰﻫﺎ ﺑﻪ ﭘﻴﺎﺩﮔﺎﻥ ﺗﺸﺒﻴﻪ ﺷﺪﻩﺍﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻴﻄﺎﻥ«. ]ﺍﺣﺰﺍﺏ.[٥٩: ﺟﻼﺑﻴﺖ ﲨﻊ ﺟﻠﺒﺎﺕ ﻭ ﺩﺭ ﻣﻌﲎ ﺁﻥ ﺍﺧﺘﻼﻑ ﻫﺴﺖ .ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﭘﲑﺍﻫﻦ ﻭ ﺭﻭﺳﺮﻯ ﮔﻔﺘﻪ )ﻗﻤﻴﺺ ﻭ ﲬﺎﺭ( ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺩﺭ ﻟﻐﺖ ﻓﺮﻣﻮﺩﻩ:ﺭﻭﺳﺮﻯ ﺯﻥ ﻛﻪ ﻭﻗﺖ ﺧﺮﻭﺝ ﺍﺯ ﻣﱰﻝ ﺳﺮ ﻭ ﺻﻮﺭﺗﺶ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻠﺤﻔﻪ )ﭼﺎﺩﺭ ﻣﺎﻧﻨﺪ( ﮔﻔﺘﻪ .ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﺁﻧﺮﺍ ﭼﺎﺩﺭ ﻭ ﺭﺩﺍﺀ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻣﻰﮔﻮﻳﺪ :ﮔﻔﺘﻪ ﺷﺪﻩ ﻣﺎﻧﻨﺪ ﭼﺎﺭﻗﺪ ﻭ ﻣﺎﻧﻨﺪ ﻣﻠﺤﻔﻪ ﺍﺳﺖ .ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﭘﲑﺍﻫﻦ ﻭ ﻟﺒﺎﺱ ﮔﺸﺎﺩ ﻛﻮﭼﻜﺘﺮ ﺍﺯ ﻣﻠﺤﻔﻪ ﻳﺎ ﭼﻴﺰﻯ ﺍﺳﺖ ﻣﺜﻞ ﻣﻠﺤﻔﻪ ﻛﻪ ﺯﻥ ﻟﺒﺎﺳﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻳﺎ ﺁﻥ ﻣﻠﺤﻔﻪ ﺍﺳﺖ . ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ» :ﺳ ﺘﺮﱏ ﻋ ﻨ ﹸﻜ ﻢ ﺟِ ﻠﹾﺒﺎﺏ ﺍﻟﺪﻳ ِﻦ« ﺧﻄﺒﻪ ٤ﺟﻠﺒﺎﺕ ﺩﻳﻦ ﻣﺮﺍ ﺍﺯ ﴰﺎ ﻣﺴﺘﻮﺭ ﻛﺮﺩ ﻭ ﺍﻳﻀﹰﺎ )ﺣﻜﻤﺖ (١١٢ﻫﺮ ﻛﻪ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﺑﺮﺍﻯ ﻓﻘﺮ ﻟﺒﺎﺳﻰ ﲔ«ﻧﺎﻣﻪ ١٩ :ﺑﻪ ﺟﻬﺖ ﻣﺮﺩﻡ ﻟﺒﺎﺳﻰ ﺍﺯ ﻧﺮﻣﻰ ﺑﻪ ﭘﻮﺵ . ﺲ ﹶﻟ ﻬ ﻢ ﺟِﻠﹾﺒﺎﺑ ﹰﺎ ِﻣ ﻦ ﺍﻟﻠﹼ ِ ﺁﻣﺎﺩﻩ ﻛﻨﺪ ﻭ ﺍﻳﻀﹰﺎ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﻋﻤﺎﻟﺶ ﻣﻰﻧﻮﻳﺴﺪ» :ﻓﹶﺎ ﹾﻟﺒ ﺑﺎ ﺍﻳﻦ ﻗﺮﺍﺋﻦ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺎﻳﻪ ﻭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻧﻘﻞ ﺷﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ :ﺟﻠﺒﺎﺏ ﻣﻠﺤﻔﻪ ﻭ ﻟﺒﺎﺱ ﺑﺎﻻﺋﻰ ﻭ ﭼﺎﺩﺭ ﻣﺎﻧﻨﺪ ﺍﺳﺖ ﻧﻪ ﻓﻘﻂ ﺭﻭﺳﺮﻯ ﻭ ﲬﺎﺭ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ :ﺍﻯ ﭘﻴﻐﻤﱪ ﺑﻪ ﳘﺴﺮﺍﻧﺖ ﻭ ﺩﺧﺘﺮﺍﻧﺖ ﻭ ﺯﻧﺎﻥ ﻣﺆﻣﻨﺎﻥ ﺑﮕﻮ ﻟﺒﺎﺳﻬﺎﻯ ﭼﺎﺩﺭ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ ﲨﻊ ﻭ ﺟﻮﺭ ﻛﻨﻨﺪ ﻭ ﺟﻠﺒﺎﺕ ﺭﺍ ﻃﻮﺭﻯ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻧﮕﺎﻩ ﻧﺪﺍﺭﺩ ﻭ ﺑﺪﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﲑﻭﻥ ﻧﻜﻨﻨﺪ ﻛﻪ ﭘﻮﺷﻴﺪﻥ ﺁﻥ ﻣﺎﻧﻨﺪ ﻧﭙﻮﺷﻴﺪﻥ ﺑﺎﺷﺪ .ﺍﺯ ﻣﺎﺩﻩ ﺟﻠﺐ ﻓﻘﻂ ﺩﻭ ﺻﻴﻐﻪ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ . _______________________________________________ ﺟﻠﺪ = )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﭘﻮﺳﺖ ﺑﺪﻥ .ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﭘﻮﺳﺖ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﻓﺼﻠﺖ [٢١:ﻳﺎ ﭘﻮﺳﺖ ﺣﻴﻮﺍﻥ ﻣﺜﻞ ]ﳓﻞ [٨٠:ﺟﻠﺪ :ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻥ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻥ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺭﺳﻴﺪﻥ ﺗﺎﺯﻳﺎﻧﻪ ﺑﻪ ﭘﻮﺳﺖ ﺑﺪﻥ ،ﺟﻠﺪ ﮔﻮﻳﻨﺪ. ﻭ ﺷﺎﻳﺪ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﺗﺎﺯﻳﺎﻧﻪ ﺍﺯ ﭘﻮﺳﺖ ﺩﺭﺳﺖ ﻣﻴﺸﺪﻩ ﺍﺳﺖ ﻭ ﻓﻌﻞ »ﺟﻠﺪﻩ« ﺑﻪ ﻣﻌﲎ ﺍﻭ ﺭﺍ ﺑﺎ ﭘﻮﺳﺖ ﺯﺩ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ» :ﺟﻠﺪﻩ ،ﺑﻄﻨﻪ ،ﻇﻬﺮﻩ« )ﻫﺮﺳﻪ ﻓﻌﻞ ﻣﺎﺿﻰ ﺍﺳﺖ( ﻳﻌﲎ ﺑﻪ ﭘﻮﺳﺘﺶ ﺯﺩ ،ﺑﻪ ﺷﻜﻤﺶ ﺯﺩ ،ﺑﻪ ﭘﺸﺘﺶ ﺯﺩ. ﺤ ﻮ ﻋﺼﺎ ﻩ« ﺍﻭ ﺭﺍ ﺑﺎ ﭘﻮﺳﺖ ﺯﺩ ﻣﺜﻞ ﺍﻭ ﺭﺍ ﺑﺎ ﻋﺼﺎ ﺯﺩ .ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻴﻢ ﺠ ﹾﻠ ِﺪ ﻧ ﺿ ﺮﺑ ﻪ ﺑِﺎ ﹾﻟ ِ » ﻭ ﺍﻟﻒ :ﺣﺪ ﺯﻧﺎ ﺻﺪ ﺿﺮﺑﻪ ﺷﻼﻕ ﻭ ﺣﺪ ﻗﺬﻑ )ﺑﻪ ﺩﻳﮕﺮﻯ ﻧﺴﺒﺖ ﺯﻧﺎﺩﺍﺩﻥ( ﻫﺸﺘﺎﺩ ﺿﺮﺑﻪ ﺍﺳﺖ ]ﻧﻮﺭ [٢:ﺯﻥ ﺯﺍﻧﻴﻪ ﻭ ﻣﺮﺩ ﺯﺍﱏ ﺑﻪ ﻫﺮ ﻳﻚ ﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺰﻧﻴﺪ. ﺍﻳﻦ ﺣﻜﻢ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﳏﺼﻨﻪ ﻧﺒﺎﺷﻨﺪ ﻭ ﺍﮔﺮ ﻫﺮ ﺩﻭ ﻳﺎ ﻳﻜﻰ ﺍﺯ ﺁﺎ ﳏﺼﻨﻪ )ﺷﻮﻫﺮ ﺩﺍﺭ ،ﺯﻥ ﺩﺍﺭ( ﺑﺎﺷﺪ ﺣﺪ ﺁﺎ ﺳﻨﮕﺴﺎﺭ ﻛﺮﺩﻥ ﺍﺳﺖ ﺗﻔﺼﻴﻞ ﺣﻜﻢ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﻛﺘﺐ ﻓﻘﻬﻴﻪ ﻣﻼﺣﻈﻪ ﻛﺮﺩ. ]ﻧﻮﺭ [٤:ﻣﺮﺍﺩ ﺍﺯ ﳏﺼﻨﺎﺕ ﺩﺭ ﺁﻳﻪ ﺯﻧﺎﻥ ﻋﻔﻴﻒ ﻭ ﭘﺎﻛﺪﺍﻣﻦ ﺍﻧﺪ ﺯﻳﺮﺍ ﳏﺼﻨﻪ ﻫﻢ ﺑﻪ ﻣﻌﻨﺎﻯ ﭘﺎﻛﺪﺍﻣﻦ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺣﺮﺍﻡ ﺣﻔﻆ ﻣﻰﻛﻨﺪ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺑﻪ ﻣﻌﲎ ﺯﻥ ﺷﻮﻫﺮ ﺩﺍﺭ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﺼﻦ« ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺯﻧﺎﻥ ﭘﺎﻛﺪﺍﻣﻦ ﻧﺴﺒﺖ ﺯﻧﺎ ﻣﻰﺩﻫﻨﺪ. ﺳﭙﺲ ﺑﻪ ﺳﺨﻦ ﺧﻮﺩ ﭼﻬﺎﺭ ﻧﻔﺮ ﺷﺎﻫﺪ ﻧﻴﺎﻭﺭﺩ ﺑﻪ ﺁﺎ ﻫﺸﺘﺎﺩ ﺿﺮﺑﻪ ﺷﻼﻕ ﺑﺰﻧﻴﺪ. ﺏ :ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﭘﻮﺳﺖ ﺑﺪﻥ ﺑﻪ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﺷﻬﺎﺩﺕ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ]ﻓﺼﻠﺖ٢٠:ﻭ.[٢١ ﭼﻮﻥ ﺑﻪ ﻧﺰﺩ ﺁﺗﺶ ﻣﻴﺎﻳﻨﺪ ﮒ.ﺷﻬﺎ ﻭ ﭼﺸﻤﻬﺎ ﻭ ﭘﻮﺳﺘﻬﺎﻳﺸﺎﻥ ﺑﺮ ﺁﺎ ﮔﻮﺍﻫﻰ ﻣﻴﺪﻫﻨﺪ ...ﺑﻪ ﭘﻮﺳﺘﻬﺎﻳﺸﺎﻥ ﺑﺮ ﺁﺎ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻳﺪ؟ ﮔﻮﻳﻨﺪ :ﺧﺪﺍ ﻣﺎ ﺭﺍ ﺑﻪ ﻧﻄﻖ ﺁﻭﺭﺩ ﺧﺪﺍﺋﻴﻜﻪ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﮔﻮﻳﺎ ﻛﺮﺩﻩ ﺍﺳﺖ. ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺷﻬﺎﺩﺕ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﳘﭽﻨﺎﻧﻜﻪ ﺳﻔﺖ ﻭ ﺁﺑﻠﻪ ﮔﻮﻥ ﺑﻮﺩﻥ ﺩﺳﺖ ﻛﺎﺭﮔﺮ ﻭ ﺁﻫﻨﮕﺮ ﮔﻮﺍﻫﻰ ﻣﻴﺪﻫﺪ ﻛﻪ ﺍﻳﻦ ﺩﺳﺖ ﻭ ﺍﻳﻦ ﺷﺨﺺ ﻛﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺮ ﻋﻜﺲ ﺷﺎﻫﺪ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﺳﺖ ﻛﺎﺭ ﻧﻜﺮﺩﻩ ﺍﺳﺖ .ﻭﱃ ﺁﻳﻪ ﺩﻭﻡ ﻛﻪ ﺣﺎﻛﻰ ﺍﺯ ﮔﻔﺘﮕﻮﻯ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺑﺎ ﭘﻮﺳﺘﻬﺎﻯ ﺧﻮﺩ ﺍﺳﺖ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺿﻌﻴﻒ ﻣﻰﻛﻨﺪ ﻭ ﻇﺎﻫﺮ ﺁﻥ ﮔﻔﺘﮕﻮﺋﻰ ﺍﺳﺖ ﻣﺜﻞ ﮔﻔﺘﮕﻮﻯ ﻇﺎﻫﺮﻯ . ﻭ ﺍﺯ ﺍﻳﻦ ﻋﺠﺐ ﻣﺪﺍﺭ .ﺁﺧﺮﺕ ﳘﻪ ﭼﻴﺰﺵ ﺣﱴ ﺁﺗﺶ ﻭ ﺟﻬﻨﻢ ﺍﺵ ﺯﻧﺪﻩ ﻭ ﮔﻮﻳﺎﺳﺖ ﻭ ﳕﻰﺷﻮﺩ ﺍﺯ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻗﻴﺎﺱ ﮔﺮﻓﺖ .ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻧﺎﺭﻭﺟﻬﻨﻢ«. ﺝ] :ﻧﺴﺎﺀ [٥٦:ﻧﻀﺞ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻭ ﻓﺘﺢ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﺳﻴﺪﻥ ﻣﻴﻮﻩ ﻭ ﭘﺨﱳ ﮔﻮﺷﺖ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﺿﻤﲑ ﺑﺪﻟﻨﺎﻫﻢ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﺍﺳﺖ ﻧﻪ ﺟﻠﻮﺩ ،ﻳﻌﲎ :ﺁﺎ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻣﻰﻛﺸﻴﻢ ﻫﺮ ﻭﻗﺖ ﭘﻮﺳﺘﻬﺎﻳﺸﺎﻥ ﭘﺨﺖ ﻭ ﺳﻮﺧﺖ ﻭ ﰉ ﺣﺲ ﺷﺪ ﻋﻮﺽ ﻣﻰﮔﲑﱘ ﺑﺮﺍﻯ ﺁﺎﭘﻮﺳﺘﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺗﺎ ﻋﺬﺍﺏ ﺭﺍ ﺑﭽﺸﻨﺪ )ﺍﻋﺎﺫﻧﺎﻟﻠﹼﻪ ﻣﻨﻪ(. ﳑﻜﻦ ﺍﺳﺖ ﻣﻨﻈﻮﺭ ﺳﻮﺧﱳ ﻭ ﰉ ﺣﺲ ﺷﺪﻥ ﭘﻮﺳﺖ ﺑﺎﺷﺪ ﻭ ﺷﺎﻳﺪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﻭﺍﻡ ﻋﺬﺍﺏ ﺍﺳﺖ. ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ،ﺁﻳﻪ ]ﺣﺞ [٢٠:ﺻﻬﺮ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺑﻪ ﻧﻘﻞ ﳎﻤﻊ ﺑﻪ ﻣﻌﲎ ﺫﻭﺏ ﻛﺮﺩﻥ ﺍﺳﺖ ،ﺭﺍﻏﺐ ﺫﻭﺏ ﻛﺮﺩﻥ ﭘﻴﻪ ﮔﻔﺘﻪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻛﻔﹼﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍ ﳐﺎﺻﻤﻪ ﻣﻰﻛﻨﻨﺪ ﻳﻌﲎ ﺍﺯ ﺑﺎﻻﻳﺸﺎﻥ ﺁﺏ ﺩﺍﻍ ﻭ ﺟﻮﺷﺎﻥ ﺭﳜﺘﻪ ﺷﻮﺩ ﻛﻪ ﳏﺘﻮﻳﺎﺕ ﺷﻜﻤﻬﺎ ﻭ ﭘﻮﺳﺘﻬﺎ ﺑﺎ ﺁﻥ ﮔﺪﺍﺧﺘﻪ ﻣﻰﺷﻮﺩ )ﺍﻟﻠﹼﻬﻢ ﺍﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻨﺎﺭ(. ﺩ] :ﺯﻣﺮ [٢٣:ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ »ﻗﺸﻌﺮ« ﺭﺟﻮﻉ ﺷﻮﺩ. _______________________________________________ ﺟﻠﺲ = ]ﳎﺎﺩﻟﻪ [١١:ﳎﻠﺲ ﺍﺳﻢ ﻣﻜﺎﻥ ﻭ ﳏﻞ ﻧﺸﺴﱳ ﺍﻧﺴﺎﻥ ﻭ ﲨﻊ ﺁﻥ ﳎﺎﻟﺲ ﺍﺳﺖ ﻳﻌﲎ :ﭼﻮﻥ ﺑﻪ ﴰﺎ ﮔﻮﻳﻨﺪ ﺩﺭ ﳎﻠﺴﻬﺎ ﺟﺎ ﮔﺸﺎﺋﻴﺪ ﮔﺸﺎﺩﻩ ﻛﻨﻴﺪ .ﺁﻳﻪ ﻛﺮﳝﻪ ﻳﻚ ﻣﻄﻠـﺐ ﺍﺧﻼﻗﻰ ﺭﺍ ﺗﺬﻛﹼﺮ ﻣﻰﺩﻫﺪ ﻭ ﻣﺮﺍﻋﺎﺕ ﺣﻘﻮﻗﻰ ﳎﻠﺲ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ »ﳎﻠﺲ« ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ. _______________________________________________ ﺢ« )ﺻﺤﺎﺡ( ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ [١٨٧:ﺑﮕﻮ ﻋﻠﻢ ﻗﻴﺎﻣﺖ ﻓﻘﻂ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ ﺟﺰ ﺍﻭ ﺿ ﺟﻠﻮ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺁﺷﻜﺎﺭ ﺷﺪﻥ» .ﺟﻠﻰ ِﻟ ﻰ ﺍ ﹾﻟﹶﺎ ﻣ ﺮ :ﻭ ﺩﺭ ﻭﻗﺘﺶ ﺁﻥ ﺭﺍ ﻇﺎﻫﺮ ﳕﻰﻛﻨﺪ ﻭ ﺑﻪ ﳎﻮﺩ ﳕﻰﺁﻭﺭﺩ] .ﴰﺲ ،[٣:ﺿﻤﲑ »ﺟ ﻠﹼﻴﻬﺎ« ﺑﻪ »ﺍﻟﺸﻤﺲ« ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺑﻪ ﻇﻠﻤﺖ ﻛﻪ ﺍﺯ ﻓﺤﻮﺍﻯ ﻛﻼﻡ ﺑﻪ ﻧﻈﺮ ﻣﻴﺎﻳﺪ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻩ ﺍﺳﺖ ﻭﱃ ﺣﻔﻆ ﻇﺎﻫﺮ ﺘﺮ ﺍﺳﺖ .ﻳﻌﲎ ﻗﺴﻢ ﺑﻪ ﺁﻓﺘﺎﺏ ﻭ ﺭﻭﺷﻨﺎﺋﻴﺶ ،ﻗﺴﻢ ﺑﻪ ﻣﺎﺩﻩ ﻛﻪ ﺍﺯ ﭘﻰ ﺁﻥ ﺑﺮ ﺁﻳﺪ .ﻗﺴﻢ ﺑﻪ ﺭﻭﺯ ﻛﻪ ﺁﻓﺘﺎﺏ ﺭﺍ ﻇﺎﻫﺮ ﻭ ﺁﺷﻜﺎﺭ ﻣﻰﺳﺎﺯﺩ .ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻓﻀﺎ ﻫﺴﺖ ﻭﱃ ﺁﻣﺪﻥ ﺭﻭﺯ ﻛﻪ ﺣﺮﻛﺖ ﺯﻣﲔ ﺍﺳﺖ ﺁﻓﺘﺎﺏ ﺭﺍ ﻇﺎﻫﺮ ﻣﻰﻛﻨﺪ ]ﺍﻋﺮﺍﻑ [١٤٣:ﭼﻮﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﺮ ﻛﻮﻩ ﺁﺷﻜﺎﺭ ﺷﺪ ﺁﻧﺮﺍ ﺭﻳﺰ ﺭﻳﺰ ﻛﺮﺩ ﻭ ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ.
ﻣﻔﺴﺮﻳﻦ ﻭﺍﻻﻣﻘﺎﻡ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﻪ ﺩﺳﺖ ﻭ ﭘﺎ ﺯﺩﻩﺍﻧﺪ .ﺩﺭﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺟﺴﻢ ﻭ ﺟﺴﻤﺎﱏ ﻭ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻧﻴﺴﺖ ﺷﻜﻰ ﻧﺪﺍﺭﱘ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﲡﻠﹼﻰ ﺗﻮﺝ ﺑﻪ ﺧﺼﻮﺻﻰ ﺍﺳﺖ ﻛﻪ ﻛﻮﻩ ﻃﺎﻗﺖ ﺁﻥ ﺭﺍ ﻧﻴﺎﻭﺭﺩ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺖ ،ﺭﻳﺰ ﺭﻳﺰ ﺷﺪﻥ ﻛﻮﻩ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺁﻥ ﺍﺳﺖ ﻭ ﺑﺮ ﻣﻮﺳﻰ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﭼﻮﻥ ﻛﻮﻩ ﺑﺎ ﺁﻥ ﳏﻜﻤﻰ ﻃﺎﻗﺖ ﳔﻮﺍﻫﺪ ﺁﻭﺭﺩ .ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻭ ﻣﺎ ﻗﺒﻞ ﺁﻥ ﺑﻴﺎﱏ ﺷﲑﻳﻦ ﻭ ﲢﻘﻴﻘﻰ ﻟﻄﻴﻒ ﺩﺍﺭﺩ. ]ﺣﺸﺮ [٣:ﺟﻼﺀ ﺧﺮﻭﺝ ﺍﺯ ﺷﻬﺮ ﻭ ﻳﺎ ﺍﺧﺮﺍﺝ ﺍﺯ ﺁﻥ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﻭ ﺁﻥ ﺑﺎ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻣﻐﺎﻳﺮﺕ ﻇﻬﻮﺭ ﺍﺳﺖ ﮔﻮﺋﻰ ﺷﺨﺺ ﺩﺭ ﺷﻬﺮ ﳐﻔﻰ ﺍﺳﺖ ﻭ ﺑﺎ ﺧﺮﻭﺝ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﺩ. ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺑﲑﻭﻥ ﺭﺍﻧﺪﻥ ﻳﻬﻮﺩ ﺍﺯ ﺍﻃﺮﺍﻑ ﻣﺪﻳﻨﻪ ﺍﺳﺖ ﻳﻌﲎ :ﺍﮔﺮ ﺧﺪﺍ ﺑﲑﻭﻥ ﺭﻓﱳ ﺭﺍ ﺑﺮﺍﻯ ﺁﺎ ﻧﻨﻮﺷﺘﻪ ﺑﻮﺩ ﺁﺎ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﺟﻮﺭ ﺩﻳﮕﺮ ﻋﺬﺍﺏ ﻣﻰﻛﺮﺩ... _______________________________________________ ﲨﺎﻝ = ﺯﻳﺒﺎﺋﻰ ﻛﺜﲑ) .ﻣﻔﺮﺩﺍﺕ( ﻃﱪﺳﻰ ﺧﻮﺵ ﻣﻨﻈﺮﻯ ﻭ ﺯﻳﻨﺖ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﳓﻞ [٦:ﴰﺎ ﺭﺍ ﺩﺭ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺯ ﭼﺮﺍﮔﺎﻩ ﺑﺮ ﻣﻴﮕﺮﺩﺍﻧﻴﺪ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﭼﺮﺍﮔﺎﻩ ﻣﻰﻓﺮﺳﺘﻴﺪ ﺯﻳﺒﺎﺋﻰ ﻭ ﺧﻮﴰﻨﻈﺮﻯ ﻫﺴﺖ. ﲨﻴﻞ ﻭ ﲨﺎﻝ )ﺑﺮ ﻭﺯﻥ ﻃﻠﹼﺎﺏ( ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺯﻳﺒﺎﺋﻰ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﻳﻮﺳﻒ [١٨:ﺧﻮﻳﺸﱳ ﺩﺍﺭﻯ ﻧﻴﻜﻮﺳﺖ ]ﻣﻌﺎﺭﺝ [٥:ﺻﱪ ﻛﻦ ﺻﱪﻯ ﻧﻴﻜﻮ. _______________________________________________ ﲨﺢ = ﺷﺘﺎﺏ ﺭﻓﱳ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺍﺻﻞ ﺁﻥ ﺩﺭ ﺍﺳﺐ ﺍﺳﺖ )ﺍﺳﺐ ﺳﺮﻛﺶ( ﻛﻪ ﻧﺸﺎﻁ ﻭ ﺗﻨﺪ ﺭﻓﺘﻨﺶ ﻃﻮﺭﻯ ﺑﺎﺷﺪ ﻛﻪ ﺭﺍﻛﺐ ﻧﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺑﺎﺯ ﺩﺍﺭﺩ .ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻧﻴﺰ ﻧﻈﲑ ﺁﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ،ﻣﺼﺪﺭ ﺁﻥ ﲨﻊ ﻭ ﲨﻮﺡ ﻭ ﲨﺎﺡ ﺁﻣﺪﻩ )ﻗﺎﻣﻮﺱ( ]ﺗﻮﺑﻪ [٥٧:ﺍﮔﺮ ﭘﻨﺎﻫﮕﺎﻩ ﻳﺎ ﺎﻧﮕﺎﻫﻬﺎ ﻳﺎ ﮔﺮﻳﺰ ﮔﺎﻫﻰ ﻣﻰﻳﺎﻓﺘﻨﺪ ﺷﺘﺎﺑﺎﻥ ﻭ ﺑﺎ ﻧﺸﺎﻁ ﺑﻪ ﺳﻮﻯ ﺁﻥ ﺭﻭ ﻣﻰﻛﺮﺩﻧﺪ . ﺤﻖ ﻭ ﺟِﻤﺎ ِﺣﻬِﻤﻔﻰ ﺻﺪِ ﻫ ﻢ ﻋ ِﻦ ﺍﹾﻟ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﺷﺘﺎﺏ ﺭﻓﱳ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺫﻳﻞ ﺍﻟﻠﻐﺔ ﻓﺮﻣﻮﺩﻩ :ﲨﺎﺡ ﺗﻨﺪ ﺭﻓﱳ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺭﻭﻧﺪﻩ ﺭﺍ ﺑﺎﺯ ﻧﺪﺍﺭﺩ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ » ﻭ ﺍﻟﺘﻴ ِﻪ« ﺧﻄﺒﻪ ١٧٩ﻭ ﺍﻋﺮﺍﺿﺸﺎﻥ ﺍﺯ ﺣﻖ ﻭ ﺷﺘﺎﺑﺸﺎﻥ ﺩﺭ ﮔﻤﺮﺍﻫﻰ . ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺻﻴﻐﻪ ﻓﻮﻕ ﺍﺳﺖ . _______________________________________________ ﲨﺪ = ﺟﺎﻣﺪ .ﰉ ﺣﺮﻛﺖ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ ]ﳕﻞ [٨٨:ﻛﻮﻫﻬﺎ ﺭﺍ ﺑﻴﲎ ﻭ ﰉ ﺣﺮﻛﺖ ﻣﻴﭙﻨﺪﺍﺭﻯ ﻭﱃ ﭼﻮﻥ ﺭﻓﱳ ﺍﺑﺮﻫﺎ ﳘﻰ ﺭﻭﻧﺪ ،ﻛﺎ ﺭﺧﺪﺍﺳﺖ ﻛﻪ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻛﺎﺭﻫﺎﺋﻴﻜﻪ ﻣﻰﻛﻨﻴﺪ ﺁﮔﺎﻩ ﺍﺳﺖ . ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﺒﻞ« ﻣﻔﺼﻼ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ ﺍﺳﺖ . _______________________________________________ ﲨﻊ = ﮔﺮﺩ ﺁﻭﺭﺩﻥ] .ﻛﻬﻒ [٩٩:ﺩﺭ ﺻﻮﺭ ﺩﻣﻴﺪﻩ ﻣﻰﺷﻮﺩ ﭘﺲ ﺁﺎ ﺭﺍ ﺑﻪ ﻃﺮﺯ ﳐﺼﻮﺹ ﮔﺮﺩ ﺁﻭﺭﱘ ]ﺍﻧﻌﺎﻡ [١٢:ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻭ ﻣﺮﺩﻥ ﺍﻧﺴﺎﺎ ﲨﻊ ﺷﺪﻥ ﺗﺎ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻗﻴﺎﻣﺖ ﻣﺪﺕ ﲨﻊ ﻛﺮﺩﻥ ﲤﺎﻡ ﻣﻰﺷﻮﺩ ﻭ ﺣﺴﺎﺏ ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ٢٦ﺣﺎﺛﻴﻪ ﻭ ٨٧ﻧﺴﺎﺀ. ]ﻳﻮﺳﻒ [١٥:ﭘﺲ ﭼﻮﻥ ﺗﺎﺍﻭ ﺭﺍ ﺑﺮﺩﻧﺪ ﻭ ﻫﻢ ﺭﺍﻯ ﺷﺪﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﻗﻌﺮ ﭼﺎﻩ ﺍﻓﻜﻨﻨﺪ . ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ :ﺍﲨﺎﻉ ﺩﺭ ﺍﻛﺜﺮ ﺍﻭﻗﺎﺕ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺭﺃﻯ ﻭ ﻓﻜﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ »ﹶﺍ ﺟ ﻤ ﻊ ﺍﻟﹾ ﻤﺴﻠِﻤﻮ ﹶﻥ ﻋﻠﻰ ﻫﺬﺍ« ﻳﻌﲎ ﺁﺭﺍﺋﺸﺎﻥ ﺑﺮ ﺍﻳﻦ ﲨﻊ ﺷﺪ )ﺗﺮﲨﻪ ﺁﺯﺍﺩ( . ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻪ ١٠٢ﳘﺎﻥ ﺳﻮﺭﻩ ﻭ ٧١ﻳﻮﻧﺲ ﻭ ٦٤ﻃﻪ ﺗﻘﺮﻳﺒﹰﺎ ﳘﻪ ﺩﺭ ﻳﻚ ﻣﻀﻤﻮﻥ ﺍﻧﺪ. ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٧٣:ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭﺑﺎﺭﻩ ﴰﺎ ﻫﻢ ﺭﺃﻯ ﺷﺪﻧﺪ ﻳﺎ ﺑﺮﺍﻯ ﴰﺎ ﻧﲑﻭ ﻭ ﺍﻓﺮﺍﺩ ﴰﺎ ﺭﺍ ﮔﺮﺩ ﺁﻭﺭﺩﻧﺪ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﳏﻞ ﺁﻳﻪ ،ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺘﺮ ﺍﺳﺖ . ]ﻗﻤﺮ [٤٥:ﻣﺼﺪﺭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺯﻭﺩﻯ ﲨﻊ ﺷﺪﮔﺎﻥ ﻣﻨﻬﺰﻡ ﻣﻰﺷﻮﻧﺪ ﻭ ﭘﺸﺖ ﮔﺮﺩﺍﻧﺪﻩ ﻓﺮﺍﺭ ﻣﻰﻛﻨﻨﺪ . ﲨﻴﻊ ﻭ ﺍﲨﻊ ﻭ ﺍﲨﻌﻮﻥ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺍﺟﺘﻤﺎﻉ ﺍﺳﺖ ﺍﲨﻌﻮﻥ ﺻﻔﺖ ﻣﻌﺮﻓﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭﻣﻨﺼﻮﺏ ﺑﻮﺩﻧﺶ ﺑﺮﺍﻯ ﺣﺎﻝ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﻭﱃ ﲨﻴﻊ ﺑﺮﺍﻯ ﺣﺎﻝ ﻣﻨﺼﻮﺏ ﻣﻰﺷـﻮﺩ ﻭ ﺍﺯ ﺣﻴﺚ ﻣﻌﲎ ﺗﺄﻛﻴﺪ ﻣﻰﻛﻨﺪ )ﺭﺍﻏﺐ( ]ﺣﺠﺮ] [٣٠:ﺍﻋﺮﺍﻑ.[٥٨: _______________________________________________ ﲨﻌﻪ = ]ﲨﻌﻪ [٩:ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺭﻭﺯ ﲨﻌﻪ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺍﺟﺘﻤﺎﻉ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﳕﺎﺯ ،ﲨﻌﻪ ﮔﻔﺘﻪﺍﻧﺪ .ﻋﻠﻰ ﻫﺬﺍ ﻻﺯﻡ ﻣﻰﺁﻳﺪ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﺍﻳﻦ ﻧﺎﻡ ﻭ ﺍﻳﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻫﺴﺖ :ﺁﻧﺮﺍ ﲨﻌﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺁﻥ ﺍﺯ ﺧﻠﻘﺖ ﺍﺷﻴﺎﺀ ﻓﺎﺭﻍ ﺷﺪ ﻭ ﳐﻠﻮﻗﺎﺕ ﺟﻮﻉ ﺁﻣﺪﻧﺪ .ﻭ ﮔﻮﻳﻨﺪ ﻋﻠﹼﺖ ﺁﻥ ﺗﺴﻤﻴﻪ ﺗﺸﻜﻴﻞ ﲨﺎﻋﺖ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ ﺑﻪ ﺁﻥ ﻋﺮﻭﺑﻪ ﻣﻰﮔﻔﺘﻨﺪ ﻛﻌﺐ ﰉ ﻟﹼﻮﻯ ﺍﻭﻟﲔ ﻛﺲ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﺭﺍ ﲨﻌﻪ ﺧﻮﺍﻧﺪ .ﻭ ﮔﻮﻳﻨﺪ ﭘﻴﺶ ﺍﺯ ﻫﺠﺮﺕ ﻛﻪ ﺍﻫﻞ ﻛﻪ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﮔﻔﺘﻨﺪ :ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺭﺍ ﺭﻭﺯﻯ ﺍﺳﺖ )ﺷﻨﺒﻬﻮ ﻳﻜﺸﻨﺒﻪ( ﻛﻪ ﺩﺭ ﺁﻥ ﻫﺮ ﻫﻔﺖ ﺭﻭﺯ ﻳﻜﺒﺎﺭ ﲨﻊ ﻣﻰﺷﻮﺩ ،ﺳﺒﺖ ﻣﺎﻝ ﻳﻬﻮﺩ ﻭ ﻳﻮﻡ ﺍﻻﺣﺪ ﻣﺎﻝ ﻧﺼﺎﺭﻯ ﺍﺳﺖ ﴰﺎﻫﻢ ﺭﻭﺯ ﻋﺮﻭﺑﻪ ﺭﺍﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻟﺬﺍ ﺁﻥ ﺭﺍ ﲨﻌﻪ ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﲨﻊ ﺷﺪﻧﺪ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ( ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﺩﺭ ﻛﺸﺎﻑ ﻣﺜﻞ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﻭ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﻧﺎﻡ ﺭﻭﺯ ﲨﻌﻪ ﻓﺒﻼ ﻋﺮﻭﺑﻪ ﺑﺪﻩ ﺍﺳﺖ . ﺑﻴﻀﺎﻭﻯ ﻫﻢ ﻣﺎﻧﻨﺪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺍﺳﻢ ﺁﻥ ﭘﻴﺸﺘﺮ ﻋﺮﻭﺑﻪ ﺑﻮﺩ .ﺻﺤﺎﺡ ﺑﻮﺩ .ﺻﺤﺎﺡ ﻣﻰﮔﻮﻳﺪ :ﻳﻮﻡ ﲨﻌﻪ ﳘﺎﻥ ﻳﻮﻡ ﻋﺮﻭﺑﻪ ﺍﺳﺖ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺭﺍ ﻣﻄﻠﻖ ﺍﺟﺘﻤﺎﻉ ﻧﺎﺱ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ . ﺁﻧﭽﻪ ﺍﺯ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺧﻠﻘﺖ ﺍﺷﻴﺎﺀ ﻓﺎﺭﻍ ﺷﺪ ...ﻣﺘﺨﺬ ﺍﺯ ﺗﺌﺮﺍﺕ ﻭ ﻳﺎ ﺍﺯ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ﺧﺪﺍ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺭﺍ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﺍﻓﺮﻳﺪ .ﻭ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﻇﺎﻫﺮﹰﺍ ﺍﻓﺴﺎﻧﻪﺍﻯ ﺑﻴﺶ ﻧﻴﺴﺖ ﻣﺮﺍﺩ ﺍﺯ ﺷﺶ ﺭﻭﺯ ﺩﺭ ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺍﺭﺽ« ﮔﻔﺘﻪﺍﱘ ﺩﻭﺭﺍﺎﺳﺖ ﻛﻪ ﻫﺮ ﻳﻜﻰ ﻣﻴﻠﻴﻮﺎ ﺳﺎﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﺁﻥ ﺭﻭﺯﻫﺎ ﺍﻳﻦ ﻫﻔﺘﻪﻫﺎ ﻭ ﺭﻭﺯﻫﺎﻯ ﺑﻴﺴﺖ ﭼﻬﺎﺭ ﺳﺎﻋﺘﻪ ﻧﺒﻮﺩ ﺗﺎ ﺑﮕﻮﺋﻴﻢ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﺁﻓﺮﻳﺪ ﻭ ﺭﻭﺯ ﻫﻔﺘﻢ ﻓﺎﺭﻍ ﺷﺪ . ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺑﺪﺭﺳﱴ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﺍﻳﺎﻡ ﻫﻔﺘﻪ ﺭﺍ ﭼﺮﺍ ﺑﻪ ﻫﻔﺖ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻫﻔﺘﻪ ﻫﻔﺖ ﺭﻭﺯ ﺍﺳﺖ ﺍﺯ ﻛﻰ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺭﻭﺯﻫﺎﻯ ﻣﺎﻩ ﺭﺍ ﺍﺯ ﺭﺅﻳﺖ ﻗﻤﺮ ﺗﺎ ﺭﺅﻳﺖ ﻗﻤﺮ ﺗﺎﺯﻩ ﺍﺳﺖ ﺗﻘﺴﻴﻢ ﻛﻨﻨﺪ ﭼﺮﺍ ﺑﻪ ﻫﻔﺖ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩﺍﻧﺪ؟ ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﻗﻤﺮ .ﻭﱃ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻛﺘﺐ ﻟﻐﺖ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﺭﻭﺯﻫﺎﻯ ﻫﻔﺘﻪ ﻳﻜﻨﺎﻡ ﮔﺬﺍﺭﺩﻩﺍﻧﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ. ﻳﻮﻡ ﺍﻻﺣﺮ )ﻳﻜﺸﻨﺒﻪ( ﺍﻭﻝ ﺍﻳﺎﻡ ﻫﻔﺘﻪ ،ﺍﺛﻨﲔ )ﺩﻭﺷﻨﺒﻪ( ﺭﻭﺯ ﺩﻭﻡ ﻫﻔﺘﻪ ،ﺛﻼﺙ ﻭ ﺛﻼﺛﺎ )ﺳﻪ ﺷﻨﺒﻪ( ﺭﻭﺯ ﺳﻮﻡ ﻫﻔﺘﻪ ،ﺍﺭﺑﻌﺎﺅ)ﭼﻬﺎﺭ ﺷﻨﺒﻪ( ﺭﻭﺯﻯ ﺍﺳﺖ ﻣﺎ ﺑﲔ ﺳﻪ ﺷﻨﺒﻪ ﻭ ﭘﻨﺠﺸﻨﺒﻪ ،ﲬﻴﺲ
)ﭘﻨﺠﺸﻨﺒﻪ( ﺭﻭﺯ ﭘﻨﺠﻢ ﻫﻔﺘﻪ ﺍﺳﺖ ،ﺷﺒﺖ )ﺷﻨﺒﻪ( ﺭﻭﺯﻯ ﺍﺳﺖ ﺍﺯ ﺍﻳﺎﻡ ﻫﻔﺘﻪ ﻣﺎ ﺑﲔ ﲨﻌﻪ ﻭ ﻳﻜﺸﻨﺒﻪ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﻭ ﲨﻌﻪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻗﺒﻼ ﺑﻪ ﺍﻥ ﻋﺮﻭﺑﻪ ﻣﻰﮔﻔﺘﻨﺪ .ﻭ ﭼﻮﻥ ﻳﻬﻮﺩ ﺷﻨﺒﻪ ﻭ ﻧﺼﺎﺭﻯ ﻳﻜﺸﻨﺒﻪ ﺭﺍ ﺑﺮﺍﻯ ﺍﺟﺘﻤﺎﻉ ﻫﻔﺘﮕﻰ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﺩﺭ ﺍﺳﻼﻡ ﻧﻴﺰ ﺭﻭﺯ ﻋﺮﻭﺑﻪ ﺭﺍ ﺭﻭﺯ ﺍﺟﺘﻤﺎﻉ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺁﻧﺮﺍ ﲨﻌﻪ ﻧﺎﻣﻴﺪﻧﺪ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺍﺟﺘﻤﺎﻉ ﺑﺮﺍﻯ ﳕﺎﺯ ﻭ ﻋﺒﺎﺩﺕ ﻭ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻌﻠﻮﻡ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﺁﻥ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﻃﻮﺭﻯ ﺍﻧﺘﺨﺎﺏ ﺷﺪ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺭﻭﺯ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ .ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺭﺍ ﺍﺟﺘﻤﺎﻉ ﻣﺮﺩﻡ ﺩﺭ ﻣﻌﺎﺑﺪ ﺫﻛﺮ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺩﺭ ﻟﻐﺖ ﻗﺪﱘ ﻧﺎﻡ ﺁﻥ ﻋﺮﻭﺑﻪ ﺑﻮﺩ. ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻯ ﺍﺯ ﺣﻀﺮﺗﺶ ﺳﺌﻮﺍﻝ ﻛﺮﺩ ﭼﺮﺍ ﲨﻌﻪ ،ﲨﻌﻪ ﻧﺎﻣﻴﺪﻩ ﺷﺪ؟ ﻓﺮﻣﻮﺩ :ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭﻭﺯ ﻣﻴﺜﺎﻕ )ﻋﺎﱂ ﺫﺭ (ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻭﻻﻳﺖ ﳏﻤﺪ ﻭ ﻭﺻﻴﺎﻭ ﲨﻊ ﻛﺮﺩ ﭘﺲ ﺑﻪ ﺟﻬﺖ ﲨﻊ ﺧﻠﻖ ﺁﻥ ﺭﺍ ﲨﻌﻪ ﻧﺎﻣﻴﺪ .ﺭﺟﺎﻝ ﺍﻳﻦ ﺣﺪﻳﺚ ﺟﺰ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﳘﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﻣﻮﺛﹼﻘﲔ ﺍﻧﺪ ﻭﻧﻴﺰ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺍﺯ ﳎﺎﻟﺲ ﺷﻴﺦ ﻭ ﺍﺧﺘﺼﺎﺹ ﻣﻔﻴﺪ ﻧﻴﺰ ﺍﻳﻦ ﺣﺪﻳﺚ ﻧﺜﻞ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. _______________________________________________ ﲨﻞ = ﺷﺘﺮ ﻧﺮ .ﺍﻳﻀ ﹰﺎ ﻃﻨﺎﺏ ﻛﺸﱴ)ﻗﺎﻣﻮﺱ -ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺩﺭ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﺷﺘﺮ ﻭ ﻧﻴﺰ ﻃﻨﺎﺏ ﻛﺸﱴ ﮔﻔﺘﻪ ﻭ ﻧﺮ ﺑﻮﺩﻧﺶ ﺭﺍ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ [٤٠:ﺳﻢ ﻛﺸﻨﺪﻩ ﺭﺍ ﺳﻢ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺑﺪﻥ ﻧﻔﻮﺫ ﻣﻰﻛﻨﺪ .ﺧﻴﺎﻁ ﺑﻪ ﻣﻌﲎ ﺳﻮﺯﻥ ﺍﺳﺖ .ﻋﺪﻩﺍﻯ ﺍﺯ ﻣﻔﺴﺮﺍﻥ »ﲨﻞ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺷﺘﺮ ﮔﺮﻓﺘﻪ ﻭ ﺍﻳﻨﻄﻮﺭ ﺗﻔﺴﲑ ﻛﺮﺩﻩﺍﻧﺪ :ﺁﺎ ﺑﻪ ﺸﺖ ﺩﺍﺧﻞ ﳕﻰﺷﻮﺩ ﺗﺎ ﺷﺘﺮ ﺩﺍﺧﻞ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺷﻮﺩ . ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﻣﻌﲎ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﺑﻌﻴﺪ ﺍﺳﺖ ﻳﻜﻰ ﺁﻧﻜﻪ ﻣﻨﺎﺳﺐ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺷﺘﺮ ﻧﻴﺴﺖ ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ »ﺍﺑﻞ« ﻭ ﻳﺎ»ﺑﻌﲑ« ﮔﻔﺘﻪ ﻣﻰﺷﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻣﻄﻠﻖ ﺷﺘﺮ ﺍﺳﺖ ﻧﻪ ﲨﻞ ﺯﻳﺮﺍ ﺷﺘﺮ ﻧﺮ ﺍﺧﺘﺼﺎﺻﻰ ﺍﺯ ﺍﻳﻦ ﺣﻴﺚ ﺗﺪﺍﺭﺩ ﻭﱃ ﺍﮔﺮ ﺟﻨﻞ ﺭﺍ ﺩﺭﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻃﻨﺎﺏ ﻛﺸﱴ ﺑﮕﲑﱘ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ٣ﻟﻐﺖ ﻣﻌﺘﱪ ﻧﻘﻞ ﺷﺪ ﺁﻥ ﺩﻭ ﺍﺷﻜﺎﻝ ﻭﺍﺭﺩ ﻧﻴﺴﺖ ﻭ ﻣﻌﲎ ﺍﻳﻦ ﻣﻰﺷﻮﺩ :ﻭﺍﺭﺩ ﺸﺖ ﳕﻰﺷﻮﺩ ﺗﺎ ﻃﻨﺎﺏ ﺑﺎﺩﺑﺎﻥ ﻛﺸﱴ )ﺑﺎ ﺁﻥ ﺿﺨﺎﻣﺖ( ﺍﺯ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺑﮕﺬﺭﺩ .ﻫﺮ ﺩﻭ ﺻﻮﺭﺕ ﺁﻳﻪ ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺩﺧﻮﻝ ﻛﻔﹼﺎﺭ ﺑﻪ ﺸﺖ ﺍﻣﻜﺎﻥﭘـﺬﻳﺮ ﻧﻴﺴﺖ. ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻡ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺭﻳﺴﻤﺎﻥ ﻛﺸﱴ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻳﻪ ﻃﻮﺭ ﺍﺣﺘﻤﺎﻝ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ] .ﻣﺮﺳﻼﺕ [٣٢:ﺻﻔﺮ ﺍﺻﻔﺮ ﺍﺳﺖ )ﺍﻗـﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﲨﺎﻟﺔ ﲨﻊ ﲨﻞ .ﻣﻬﲎ ﺁﻳﻪ :ﺁﻥ ﺁﺗﺶ ﺷﺮﺍﺭﻩ ﻫﺎﺋﻰ ﻣﻰﺍﻓﻜﻨﺪ ﭼﻮﻥ ﺑﻨﺎﺋﻰ ﺑﻠﻨﺪ ﻛﻪ ﮔﻮﺋﻰ ﺷﺘﺮﺍﻥ ﺯﺭﺩ ﮔﻮﻥ ﺍﺳﺖ . ﮔﻮﻳﺎ ﺷﺮﺍﺭﻩ ﺩﺭ ﺑﺰﺭﮔﻰ ﺑﻪ ﻗﺼﺮ ﻭ ﺩﺭ ﺭﻧﮓ ﺑﻪ ﺷﺘﺮ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ .ﻗﺼﺮ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺩﺭﺧﺖ ﺑﺰﺭﮒ ﻭ ﲨﺎﻟﺔ ﺭﺍ ﲨﻊ ﺑﻪ ﻣﻌﻨﺎﻯ ﺭﻳﺴﻤﺎﻥ ﻛﺸﱴ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. _______________________________________________ ﲨﻠﻪ = ﺍﺟﺰﺍﺀ ﲨﻊ ﺷﺪﻩ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ ]ﻓﺮﻗﺎﻥ [٣٢:ﭼﺮﺍ ﻗﺮﺁﻥ ﳘﻪ ﻳﻜﺒﺎﺭ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ؟ ﺭﺍﻏﺐ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﲨﺎﻝ ﺑﻪ ﻣﻌﲎ ﺯﻳﺒﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﻛﺜﺮﺕ ﺩﺭ ﲨﻠﻪ ﺑﺪﺍﻥ ﺍﻋﺘﺒﺎﺭ ﻣﻰﺑﺎﺷﺪ . _______________________________________________ ﺟﻢ = ﻛﺜﲑ .ﺑﺴﻴﺎﺭ -ﳎﻜﻊ ﺍﻟﺒﻴﺎﻥ -ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﻓﺠﺮ [٢٠:ﱂﹼ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻛﺮﺩﻥ ﻭ ﲨﻊ ﺷﺪﻩ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺟﻢ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺟﻢ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﻔﺖ ﻣﺮﺍﺩ ﺍﺳﺖ ﻧﻪ ﻣﺼﺪﺭ ﻳﻌﲎ :ﻣﲑﺍﺙ ﺭﺍ ﻳﻜﺠﺎ ﻣﻰﺧﻮﺭﻳﺪ )ﺍﻛﻠﻰ ﻛﻪ ﺷﺎﻣﻞ ﻧﺼﻴﺐ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ( ﻭ ﻣﺎﻝ ﺭﺍ ﺑﺴﻴﺎﺭ ﺩﻭﺳـﺖ ﻣﻴﺪﺍﺭﺩ. ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ ﻛﻪ ﺑﻪ ﻛﻤﻴﻞ ﻓﺮﻣﻮﺩ )ﺣﻜﻤﺖ (١٤٧ﺩﺭ ﺍﻳﻨﺠﺎ )ﺳﻴﻨﻪﻣﺒﺎﺭﻛﺶ(ﻋﻠﻢ ﺑﺴﻴﺎﺭﻯ ﻫﺴﺖ ﺍﻯ ﻛﺎﺵ ﺑﺮﺍﻯ ﺁﻥ ﺣﺎﻣﻞ ﭘﻴﺪﺍ ﻣﻰﻛﺮﺩﻡ »ﺟﻢ «ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ . ﺟﻨﺐ) :ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻠﻮ .ﻃﺮﻑ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ] :ﺗﻮﺑﻪ [٣٥:ﺑﺎ ﺁﺎﻠﻮﻳﺸﺎﻥ ﻭ ﭘﻴﺸﺎﻧﻴﺸﺎﻥ ﺩﺍﻍ ﻛﺮﺩﻩ ﻣﻰﺷﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٩١:ﺧﺪﺍ ﺭﺍ ﺫﻛﺮ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﺣﺎﻝ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﻧﺸﺴﱳ ﻭ ﺑﺮ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻳﻌﲎ ﺩﺭ ﺣﺎﻝ ﺧﻮﺍﺑﻴﺪﻥ ﻛﻪ ﺑﺮ ﻠﻮ ﻣﻰﺧﻮﺍﺑﻨﺪ . ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻣﻌﺎﱏ ﺍﺟﺘﻨﺎﺏ ﻭ ﺟﺎﻧﺐ ﻭ ﲡﻨﺐ ﻭ ﺟﻨﺎﺑﺖ ﻭ ﻏﲑﻩ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ . ] -١ﺍﺑﺮﺍﻫﻴﻢ [٣٥:ﻣﺮﺍ ﻭ ﻓﺮﺯﻧﺪﺍﱎ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ ﺑﺘﻬﺎ ﻛﻨﺎﺭ ﻛﻦ .ﻓﻌﻞ »ﺍﹶﺟﻨﺒﲎ« ﺍﺯ ﺟﺎﻧﺐ ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺍ ﺍﺯ ﺷﺮﻙ ﺩﺭ ﺟﺎﻧﺐ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﻗﺮﺍﺭ ﺑﺪﻩ ﻛﻪ ﻗﻬﺮﹰﺍ ﻣﻌﻨﺎﻯ ﺩﻭﺭﻯ ﻣﻰﺩﻫﺪ. ﺟﻨﺐ ﻭ ﺍﺟﻨﺐ ﺍﺯ ﻣﺎﺿﻰ ﻭ ﻣﺰﻳﺪ ﻫﺮ ﺩﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ . ] -٢ﻧﺴﺎﺀ [٣٦:ﺍﻭﱃ ﺑﺮ ﻭﺯﻥ ﺷﺘﺮ ﻭ ﺩﻭﻣﻰ ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ ﺍﺳﺖ ﻳﻌﲎ ﳘﺴﺎﻳﻪﺍﻯ ﻛﻪ ﻗﺮﺍﺑﺖ ﻧﺪﺍﺭﺩ ﺑﻪ ﺩﻟﻴﻞ ﻣﺎ ﻗﺒﻞ ﻛﻪ »ﻭﺍﳉﺎﺭﺫﻯ ﺍﻟﻘﺮﰉ« ﺍﺳﺖ ﻭ ﺭﻓﻴﻖ ﻧﺰﺩﻳﻚ ﻛﻪ ﺩﺭ ﺟﻨﺐ ﻭ ﻛﻨﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ» .ﺟﻨﺐ« ﺍﻭﱃ ﺻﻔﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺐ ﻭ ﻛﻨﺎﺭ. ] -٣ﺯﻣﺮ [٥٦:ﺟﻨﺐ ﻗﻬﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮﺍﻟﻠﹼﻪ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ ﮔﻮﺋﻰ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺩﺭ ﻛﻨﺎﺭ ﺧﺪﺍﺳﺖ ﻭ ﻳﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﺪﺍﺳﺖ . ] -٤ﺣﺞ [٣٦:ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺷﺘﺮﻫﺎﻯ ﻗﺮﺑﺎﱏ ﺍﺳﺖ ﻭ ﺟﻮﺏ ﺭﺍ ﻭﻗﻮﻉ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﻠﻮﻳﺸﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ ﺍﺯ ﺁﺎﲞﻮﺭﻳﺪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺍﺯ ﺑﺪﻥ ﻗﺮﺑﺎﱏ ﺍﺳﺖ . ] -٥ﻗﺼﺺ [١١:ﺑﻪ ﻧﻈﺮ ﻣﻴﺎﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ »ﺟﻨﺐ« ﺻﻔﺖ ﳏﺬﻭﻑ ﺑﺎﺷﺪ ﻣﺜﻞ ﻣﻜﺎﻥ ﺟﻨﺐ ﻳﻌﲎ :ﺍﻭ ﺭﺍ ﺍﺯ ﳏﻞ ﺩﻭﺭﻯ ﺩﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﺎﳕﻰ ﺩﺍﻧﺴﺘﻨﺪ. ] -٦ﻣﺎﺋﺪﻩ [٦:ﺟﻨﺎﺑﺖ ﺩﺭ ﺍﺛﺮ ﺧﺮﻭﺝ ﻣﲎ ﻭ ﻣﻘﺎﺭﺑﺖ ﻋﺎﺭﺽ ﺍﻧﺴﺎﻥ ﻣﻰﺷﻮﺩ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﻨﺐ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺩﺳﺘﻮﺭ ﺷﺮﻉ ﺍﺯ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻥ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﻛﻨﺎﺭ ﺷﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﳑﻜﻦ ﺍﺳﺖ ﻋﻠﹼﺘﺶ ﺍﻋﻢ ﻭ ﺷﺎﻣﻞ ﲤﺎﻡ ﳏﺮﻣﺎﺕ ﺩﺭ ﺣﺎﻝ ﺟﻨﺎﺑﺖ ﺑﺎﺷﺪ ﺍﺯ ﻗﺒﻴﻞ ﳕﺎﺯ ،ﻣﺲ ﺍﲰﺎﺀﺍﻟﻠﹼﻪ ﻭ ﻗﺮﺁﻥ ﻭ ﻏﲑﻩ ﻭ ﺩﺧﻮﻝ ﻣﺴﺎﺟﺪ ...ﭘﺲ ﺟﻨﺐ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﺏ ﻭ ﻛﻨﺎﺭ ﺷﺪﻩ ﺍﺳﺖ . ] -٧ﻗﺼﺺ [٢٩:ﺍﺯ ﻃﺮﻑ ﻛﻮﻩ ﻭ ﺍﺯ ﻧﺎﺣﻴﻪ ﺁﻥ ﺁﺗﺸﻰ ﺍﺣﺴﺎﺱ ﻛﺮﺩ. ] -٨ﺍﺳﺮﺍﺀ [٨٣:ﻇﺎﻫﺮﹰﺍ »ﲜﺎﻧﺒﻪ«ﻣﻔﻌﻮﻝ »ﻧﺄﻯ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﺪ ﻭ ﺟﺎﻧﺐ ﺧﻮﺩ ﺭﺍ ﺩﻭﺭ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺗﺒﻪ ﺛﺎﱏ ﺍﻋﺮﺍﺽ ﻭ ﻛﻨﺎﻳﻪ ﺍﺯ ﻧﺎ ﺩﻳﺪﻩ ﮔﺮﻓﱳ ﺣﻘﹼﺎﺳﺖ . _______________________________________________
ﺟﻨﺎﺡ = ﺑﺎﻝ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﻨﺎﺡ ،ﺑﺎﻝ ﭘﺮﻧﺪﻩ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ [٣٨:ﻭ ﻧﻪ ﭘﺮﻧﺪﻩﺍﻯ ﻛﻪ ﺑﻪ ﺩﻭ ﺑﺎﻟﺶ ﭘﺮﻭﺍﺯ ﻣﻰﻛﻨﺪ .ﻭ ﺩﻭ ﻃﺮﻑ ﺷﻰﺀ ﺭﺍ ﺩﻭ ﺟﻨﺎﺡ ﺁﻥ ﮔﻮﻳﻨﺪ ﻣﺜﻞ ﺩﻭ ﺟﻨﺎﺡ ﻛﺸﱴ ،ﺩﻭ ﺖ ﺍﻟﺴﻔﻴﻨ ﹸﺔ« ﻳﻌﲎ ﻛﺸﱴ ﺑﻪ ﻳﻚ ﻃﺮﻑ ﻣﻴﻞ ﻛﺮﺩ. ﺤ ِ ﺟﻨﺎﺡ ﻟﺸﮕﺮ ،ﺩﻭ ﺟﻨﺎﺡ ﺻﺤﺮﺍ ﻭ ﺩﻭ ﺟﻨﺎﺡ )ﺟﺎﻧﺐ( ﺍﻧﺴﺎﻥ ﻭ ﻓﻌﻞ ﺟﻨﺢ ﺩﺭ ]ﺍﻧﻔﺎﻝ [٦١:ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻛﺮﺩﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ » :ﺟﻨ ﻭ ﮔﻨﺎﻫﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺣﻖ ﻣﺎﻳﻞ ﻭ ﻛﻨﺎﺭ ﻣﻰﻛﻨﺪ ﺟﻨﺎﺡ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ ﺑﻪ ﺍﺧﺘﺼﺎﺭ(. ﺭﺍﺟﻊ ﺑﻪ ﺍﺻﻞ ﻛﻠﻤﻪ ﺁﻧﭽﻪ ﻧﻘﻞ ﺷﺪ ﻛﺎﰱ ﺍﺳﺖ ﺍﻳﻨﻚ ﺑﻪ ﭼﻨﺪ ﺁﻳﻪ ﻧﻈﺮ ﻣﻰﺍﻓﻜﻨﻴﻢ . ] -١ﺍﻧﻔﺎﻝ [٦١:ﺍﮔﺮ ﻛﻔﹼﺎﺭ ﺑﻪ ﻣﺴﺎﳌﺖ ﻣﻴﻞ ﻛﺮﺩﻧﺪ ﺗﻮ ﺑﻪ ﺁﻥ ﻣﻴﻞ ﻭ ﺗﻮﻛﹼﻞ ﺑﺮ ﺧﺪﺍ ﻛﻦ .ﺍﺯ ﻛﻠﻴﺖ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﺟﻨﮓ ﺗﻌﺮﺿﻰ ﺑﺎ ﻛﻔﹼﺎﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺟﻨﮓ ﺩﻓﺎﻋﻰ ﺍﺳﺖ ﻭ ﻫﺮﮔﺎﻩ ﻛﻔﹼﺎﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺟﻨﮓ ﺩﻓﺎﻋﻰ ﺍﺳﺖ ﻭ ﻫﺮﮔﺎﻩ ﻛﻔﹼﺎﺭ ﺑﻪ ﻓﻜﺮ ﳘﺰﻳﺴﱴ ﻣﺴﺎﳌﺖﺁﻣﻴﺰ ﺑﺎﺷﻨﺪ ﺍﺳﻼﻡ ﺑﺎ ﺁﺎﻛﺎﺭﻯ ﻧﺪﺍﺭﺩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ »ﻗﺘﺎﻝ« ﺑﺮﺭﺳﻰ ﺧﻮﺍﻫﺪ ﺷﺪ .ﺍﻧﺸﺎﺍﻟﻠﹼﻪ . ] -٢ﺍﺳﺮﺍﺀ [٢٤:ﺑﺎﻝ ﻣﺬﻟﹼﺖ ﺭﺍ ﺍﺯ ﻣﻬﺮﺑﺎﱏ ﺑﺮ ﺁﻥ ﺩﻭ ﺑﻪ ﺧﻮﺍﺑﺎﻥ ﻭ ﺑﮕﻮ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮ ﺁﻥ ﺩﻭ ﺭﺣﻢ ﻛﻦ . ﺑﭽﻪ ﭘﺮﻧﺪﮔﺎﻥ ﻭﻗﺘﻴﻜﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺷﺎﻥ ﺑﻼﻧﻪ ﺑﺎﺯﮔﺸﺖ ﻭ ﻃﻌﺎﻡ ﺁﻭﺭﺩ ،ﺑﺎﳍﺎﻯ ﺧﻮﺩ ﺭﺍ ﻣﻰﺧﻮﺍﺑﺎﻧﻨﺪ ﻭ ﺣﺮﻛﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﺩﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﺣﺲ ﺭﲪﺖ ﻭ ﻣﻬﺮﺑﺎﱏ ﻣﺎﺩﺭ ﲢﺮﻳﻚ ﺷﺪﻩ ﺗﺎ ﺑﻪ ﺁﺎ ﺩﺍﻧﻪ ﺑﺪﻫﺪ .ﮔﺎﻫﻌﻰ ﻣﺎﺩﺭ ﺍﺯ ﻛﺜﺮﺕ ﺭﲪﺖ ﺑﺎﳍﺎﻯ ﺧﻮﺩ ﺭﺍ ﻣﻰﮔﺸﺎﻳﺪ ﻭ ﻣﻴﺨﻮﺍﺑﺎﻧﺪ ﻭ ﺑﭽﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺑﺎﳍﺎ ﻣﻰﮔﲑﺩ ﺗﺎ ﮔﺮﻡ ﻭ ﳏﻔﻮﻅ ﺷﻮﻧﺪ. ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻫﺮﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺩﺍﺭﺩ ﺑﻨﺎﺑﺮ ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﻣﻌﲎ ﺁﻥ ﺍﺳﺖ :ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻓﺮﻭﺗﲎ ﻭ ﺗﻮﺍﺿﻊ ﻛﻦ ﻭ ﺧﻮﺩﺕ ﺭﺍﻛﻮﭼﻚ ﻧﺸﺎﻥ ﺑﺪﻩ ﺗﺎ ﺭﲪﺖ ﺁﺎ ﺭﺍ ﲢﺮﻳﻚ ﻛﲎ ،ﺩﺭ ﺍﻳﻦ ﲪ ِﺔ« ﺍﺯ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭ ﺑﻨﺎ ﺑﺮ ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ ﺁﺎ ﲪﺎﻳﺖ ﻛﻦ ﻭ ﺁﺎ ﺭﺍ ﺯﻳﺮ ﺑﺎﻝ ﺧﻮﺩﺕ ﺑﮕﲑ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ » ِﻣ ﻦ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ« ﺍﺯ ﺟﺎﻧﺐ ﺻﻮﺭﺕ » ِﻣ ﻦ ﺍﻟﺮ ﻓﺮﺯﻧﺪ ﺍﺳﺖ .ﻭﱃ ﺑﻘﺮﻳﻨﻪ » ِﻣ ﻦ ﺍﻟﺬﹸﻟﹼﻪ «ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﺘﺮ ﻭ ﺑﻠﻜﻪ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺍﺳﺖ ﺍﻣﺎ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ »ﺍِﻣﺂ ﻳ ﺒ ﹸﻠ ﻐﻦِ ﻋ ﻨ ِﺪ ﻙ ﺍﹾﻟ ﹶﻜِﺒ ﺮ ﹶﺍ ﺣ ﺪ ﻫﻤﺎ ﹶﺍ ﻭ ﻛِﻼ ﻫﻤﺎ« ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﺘـﺮ ﻣﻰﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﭘﲑﻣﺮﺩ ﻭ ﭘﲑ ﺯﻥ ﺑﻮﺩﻥ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ :ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﲪﺎﻳﺖ ﻓﺮﺯﻧﺪ ﺑﻴﺸﺘﺮ ﺍﺳﺖ . ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ]ﺣﺠﺮ] [٨٨:ﺷﻌﺮﺍﺀ [٢١٥:ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺭﲪﺖ ﺍﺯ ﺟﺎﻧﺐ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ] -٣ﻃﻪ [٢٢:ﺟﻨﺎﺡ ﺑﻪ ﻣﻼﺣﻈﻪ ﻣﻌﲎ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺩﺳﺖ ،ﺑﺎﺯﻭ ،ﻭ ﺯﻳﺮ ﺑﻐﻞ ،ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ،ﺿﻢ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻛﺮﺩﻥ ﺍﺳﺖ ﺍﳌﻴﺰﺍﻥ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺟﻨﺎﺡ ﺩﺭ ﺁﻳﻪ ﺯﻳﺮ ﺑﻐﻞ ﺑﺎﺷﺪ ﻳﻌﲎ :ﺩﺳﺘﺖ ﺭﺍ ﺑﻪ ﺯﻳﺮ ﺑﻐﻠﺖ ﲨﻊ ﻛﻦ ﺗﺎ ﺳﻔﻴﺪ ﻭ ﰉ ﻋﻠﹼﺖ ﺧﺎﺭﺝ ﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻳﻦ ﺁﻳﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺁﻳﻪ ]ﳕﻞ [١٢:ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺐ« ﺍﺣﺘﻤﺎﻝ ﺑﺴﻴﺎﺭ ﺩﺍﺩﻩﺍﻧﺪ ﺍﳌﻴﺰﺍﻥ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺍﺣﺘﻤﺎﻻﺕ ،ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺁﻧﺴﺖ ﻣﻮﺳﻰ ﺑﺮﺍﻯ ﺧـﻮﺩ ﻚ ِﻣ ﻦ ﺍﻟﺮﻫ ِ ﻚ ﺟﻨﺎ ﺣ ﺿ ﻤ ﻢ ِﺍﹶﻟ ﻴ ] -٤ﻗﺼﺺ [٣٢:ﺩﺭﺑﺎﺭﻩ »ﻭﺍ ﺗﻮﺍﺿﻊ ﻭ ﺧﺸﻮﻉ ﺭﺍ ﻋﺎﺩﺕ ﻭ ﺻﻔﺖ ﻗﺮﺍﺭ ﺑﺪﻫﺪ ﻭ ﺭﻫﺒﺖ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻧﻜﻨﺪ ﻭ ﺍﻳﻦ ﻧﻈﲑ ﺁﻧﺴﺖ ﻛﻪ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﻣﺮ ﺷﺪ ﻛﻪ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﻣﺘﻮﺍﺿﻊ ﺑﺎﺷﺪ ]ﺣﺠﺮ) [٨٨:ﺭﺟﻮﻉ ﺑﻪ ﺍﳌﻴﺰﺍﻥ( . ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﻢ ﻣﺮﺍﺩ ﺍﻥ ﺑﺎﺷﺪ ﻛﻪ ﻫﺮ ﻭﻗﺖ ﺭﻋﱮ ﻭ ﺗﺮﺳﻰ ﺑﺮ ﺗﻮ ﻋﺎﺭﺽ ﺷﺪ ﺩﺳﺘﺖ ﺭﺍ ﺑﺮ ﺳﻴﻨﻪﺍﺕ ﺑﮕﺬﺍﺭ ﭼﻮﻥ ﺍﻳﻦ ﺳﺨﻦ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﺑﺮﻭﺩ .ﺭﻓﱳ ﺑﻪ ﺑﺎﺭﮔﺎﻩ ﻓﺮﻋﻮﻥ ﻗﻬﺮﹰﺍ ﺗﻮﺃﻡ ﺑﺎ ﺗﺮﺱ ﻭ ﻟﺮﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻟﺬﺍ ﺍﻣﺮ ﺷﺪ ﭼﻮﻥ ﺍﻭ ﺭﺍ ﺧﻮﰱ ﻓﺮﺍ ﮔﲑﺩ ﺩﺳﺖ ﺑﺮ ﺳﻴﻨﻪ ﺧﻮﺩ ﮔﺬﺍﺭﺩ. ] -٥ﺑﻘﺮﻩ» [١٥٨:ﺟﻨﺎﺡ« ٢٥ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻣﻴﻞ ﺍﺯ ﺣﻖ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺗﻘﺮﻳﺒﹰﺎ ﺑﺎ ﳏﺬﻭﺭ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﻭ ﮔﻨﺎﻩ ﻣﺮﺍﺩﻑ ﺍﺳﺖ ﻣﺜﻼ] :ﺑﻘﺮﻩ [٢٨٢:ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮ ﴰﺎ ﳏﺬﻭﺭﻯ ﻭ ﺣﺮﺟﻰ ﻧﻴﺴﺖ ﻛﻪ ﺁﻧﺮﺍ ﻧﻨﻮﻳﺴﻴﺪ. ] -٦ﻓﺎﻃﺮ .[١:ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﮔﻔﺘﮕﻮﺳﺖ ﺍﻭﻝ :ﺁﻧﻜﻪ ﻣﻼﺋﻜﻪ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺧﺪﺍﻳﻨﺪ .ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﻣﻨﺤﺼﺮ ﺑﻮﺣﻰ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ :ﻣﻼﺋﻜﻪ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺧﺪﺍﻳﻨﺪ. ﻭ ﺧﺪﺍ ﺁﺎ ﺭﺍ ﺑﺎ ﻭﺣﻰ ﺑﻪ ﺳﻮﻯ ﺍﻧﺒﻴﺎﺀ ﻣﻰﻓﺮﺳﺘﻨﺪ ﻭﱃ ﺍﻭﻻ ﲤﺎﻡ ﻣﻼﺋﻜﻪ ﻭﺣﻰ ﺁﻭﺭ ﻧﻴﺴﺘﻨﺪ ﺣﺎﻝ ﺁﻧﻜﻪ »ﻣﻼﺋﻜﻪ« ﲨﻊ ﳏﻠﹼﻰ ﺑﻪ ﺍﻟﻒ ﻭ ﻻﻡ ﺍﺳﺖ ﻭ ﺍﻓﺎﺩﻩ ﻋﻤﻮﻡ ﻣﻰﻛﻨﺪ ﺛﺎﻧﻴﹰﺎ ﻣﻼﺋﻜﻪ ﻣﺄﻣﻮﺭﻳﺖﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧﺪ ﻭ ﺑﺮﺍﻯ ﻫﺮ ﻛﺎﺭﺗﻜﻮﻳﲎ ﻭ ﺗﺸﺮﻳﻌﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺑﺮﺍﻯ ﻗﺒﺾ ﺭﻭﺡ ،ﺑﺮﺍﻯ ﺑﺎﺭﺍﻥ ،ﺑﺮﺍﻯ ﻧﻮﺷﱳ ﺍﻋﻤﺎﻝ ﺑﻨﺪﮔﺎﻥ ﻭ ﲤﺜﻴﺖ ﻛﺎﺭﻫﺎﻯ ﺧﺎﺭﺝ ﺍﺯ ﴰﺎﺭ . ﺑﻌﺪ ﺍﺯ ﻣﻠﻬﻢ ﺷﺪﻥ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﻳﺪﻡ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺑﺮ ﺧﻼﻑ ﻋﺪﻩﺍﻯ ﺁﻥ ﺭﺍ ﺍﻋﻢ ﮔﺮﻓﺘﻪ ﻭ ﻓﺮﻣﻮﺩﻩ :ﻣﻮﺟﱮ ﺑﺮ ﺍﻳﻦ ﲣﺼﻴﺺ ﻧﺪﺍﺭﱘ .ﻗﺮﺁﻥ ﻛﻠﻤﻪ ﺭﺳﻞ ﺭﺍ ﺑﺮ ﻏﲑ ﺁﻭﺭﻧﺪﮔﺎﻥ ﻭﺣﻰ ﺍﻃﻼﻕ ﻛﺮﺩﻩ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ] [٦١:ﻳﻮﻧﺲ] [٢١:ﻋﻨﻜﺒﻮﺕ.[٣١ : ﺩﻭﻡ :ﻣﺮﺍﺩ ﺍﺯ ﺍﺟﻨﺤﻪ )ﺑﺎﳍﺎ( ﺩﺭ ﺁﻳﻪ ﭼﻴﺴﺖ؟ ﻣﻼﺋﻜﻪ ﺩﻭ ﺩﻭ ،ﺳﻪ ﺳﻪ ،ﭼﻬﺎﺭﭼﻬﺎﺭ ،ﺑﺎﻝ ﺩﺍﺭﻧﺪ ﻳﻌﲎ ﭼﻪ؟ ﻋﺪﻩ ﻛﺜﲑﻯ ﺍﺯ ﻣﻔﺴﺮﻳﻦ ﺍﻣﺜﺎﻝ ﻃﱪﺳﻰ ،ﻓﻴﺾ ،ﺯﳐﺸﺮﻯ ،ﺑﻴﻀﺎﻭﻯ ،ﺍﺑﻦ ﻛﺜﲑ ،ﻭ ﻏﲑﻩ ﺟﻨﺎﺡ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺑﺎﻝ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ :ﺑﻌﻀﻰ ﺳﻪ ﺑﺎﻝ ﻭ ﺑﻌﻀﻰ ﭼﻬﺎﺭ ﺑﺎﻝ ،ﺑﻌﻀﻰ ﺳﻪ ﺑﺎﻝ ﻭ ﺑﻌﻀﻰ ﭼﻬﺎﺭ ﺑﺎﻝ ﺩﺍﺭﻧﺪ ﺣﱴ ﺯﳐﺸﺮﻯ ﺩﺭ ﳏﻞﹼ ﻗﺮﺍﺭ ﮔﺮﻓﱳ ﺑﺎﻝ ﺳﻮﻡ ﲝﺚ ﻛﺮﺩﻩ ،ﻳﻚ ﺍﺣﺘﻤﺎﻟﺶ ﺁﻧﺴﺖ ﻛﻪ ﳏﻞﹼ ﺑﺎﻝ ﺳﻮﻡ ﻣﺎ ﺑﲔ ﻛﺘﻒ ﻣﻠﻚ ﺍﺳﺖ .ﻭﱃ ﺗﻮﺟﻪ ﻧﻜﺮﺩﻩ ﻛﻪ ﻣﻠﻚ ﺟﺴﻢ ﻧﻴﺴﺖ ﻛﺘﻒ ﻭ ﻣﻴﺎﻥ ﺩﻭ ﻛﺘﻒ ﺍﺯ ﻛﺠﺎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ . ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﻣﻠﻚ ﳎﻬﺰ ﺍﺳﺖ ﺑﻪ ﻧﲑﻭﺋﻴﻜﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﭘﺮﻧﺪﻩ ﺍﺯ ﺑﺎﻟﺶ ﺑﺪﺍﻥ ﻭﺳﻴﻠﻪ ﺍﺯ ﺁﲰﺎﻥ ﺑﻪ ﺯﻣﲔ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ...ﻭ ﳎﺮﺩ ﺍﻃﻼﻕ ﻟﻔﻆ ﻻﺯﻡ ﻧﮕﺮﻓﺘﻪ ﻛﻪ ﻣﺎﻧﻨﺪ ﭘﺮﻧﺪﻩ ﺑﺎﻝ ﻣﺎﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺩﺍﺭﻡ ﻛﻪ ﻣﻮﺿﻮﻉ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﺑﺎﻝ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﺮﺍﺗﺐ ﻗﺪﺭﺕ ﻭ ﻛﺎﺭ ﻣﻠﻚ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﺎﻝ ﻋﺎﺩﻯ ﻭ ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﻧﺰﻭﻝ ﻭ ﻋﺮﻭﺝ ﺍﺯ ﻧﲑﻭﺋﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ﺑﺎﻝ ﭘﺮﻧﺪﻩ .ﮔﺮﭼﻪ ﺁﻥ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﺣﻖ ﺍﺳﺖ. ﻣﺜﻼ ﻓﺮﺷﺘﻪ ﺍﻳﻜﻪ ﻓﻘﻂ ﻳﻚ ﺷﻐﻞ ﺑﻪ ﺍﻭ ﳏﻮﻝ ﺷﺪﻩ ﺩﺍﺭﺍﻯ ﻳﻚ ﺟﻨﺎﺡ ﻭ ﻣﻠﻜﻪﺍﻯ ﻛﻪ ﺩﻭ ﻛﺎﺭ ﺑﺮ ﺍﻭ ﳏﻮﻝ ﺷﺪﻩ ﺻﺎﺣﺐ ﺩﻭ ﺟﻨﺎﺡ ﺍﺳﺖ ﻭ ﻫﻜﺬﺍ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺻﺎﰱ ﻭ ﻛﺸﺎﻑ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭﺷﺐ ﻣﻌﺮﺍﺝ ﺟﱪﺋﻴﻞ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﺷﺸﺼﺪ ﺑﺎﻝ ﺩﺍﺷﺖ ﻇﺎﻫﺮﹰﺍ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺸﺼﺪ ﻛﺎﺭ ﳐﺘﻠﻒ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺭﺟﻮﻉ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻼ ﺷﺨﺼﻰ ﻫﻢ ﻭ ﻭﺯﻳﺮ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﻭ ﻫﻢ ﻣﺪﻳﺮ ﻛﺎﺭﺧﺎﻧﻪ ﻭ ﻏﲑﻩ ،ﻛﺎﺭﻫﺎﻯ ﺟﱪﺋﻴﻞ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﻨﻈـﻮﺭ ﺗﻔـﺎﻭﺕ ﻧﲑﻭﻫﺎﻯ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺟﻨﺎﺡ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻃﺮﻑ ﺍﺳﺖ .ﻓﺮﺷﺘﻪ ﻳﻚ ﻃﺮﰱ ﻭ ﺩﻭ ﻃﺮﰱ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﺩﺳﺖ ﺍﺳﺖ ﻓﺮﺷﺘﻪ ﻳﻚ ﺩﺳﱴ ﻭ ﺩﻭ ﺩﺳﱴ ﻳﻌﲎ ﺁﻧﻜﻪ ﻳﻚ ﻛﺎﺭ ﻭ ﻳﻚ ﻣﺄﻣﻮﺭﻳﺖ ﻭ ﺁﻧﻜﻪ ﺩﻭ ﻛﺎﺭ ﻭ ﺩﻭ ﻣﺄﻣﻮﺭﻳﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﺎ ﺗﻌﺪﺩ ﺷﻐﻞ ﻳﺎ ﺗﻔﺎﻭﺕ ﻧﲑﻭﻫﺎﻯ ﺁﺎﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ.
ﺨ ﹾﻠ ِﻖ ﻣﺎ ﻳﺸﺎ ُﺀ« ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﺍﺷﺎﺭﻩ ﺑﺮ ﻣﻠﻚ ﻭ ﺟﻨﺎﺡ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﭽﻪ ﲞﻮﺍﻫﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺯﻳﺎﺩ ﻣﻰﻛﻨﺪ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﭼﻬﺎﺭ ﻣﻨﺼﺐ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻭ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﺳﻮﻡ» :ﻳﺰﻳ ﺪ ﰱ ﺍﹾﻟ ﻗﺎﺩﺭ ﺍﺳﺖ. _______________________________________________ ﺟﻨﺐ = )ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻠﻮ. ﻃﺮﻑ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ: ]ﺗﻮﺑﻪ [٣٥:ﺑﺎ ﺁﺎ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻭ ﭘﻴﺸﺎﻧﻴﻬﺎﻳﺸﺎﻥ ﺩﺍﻍ ﮐﺮﺩﻩ ﻣﻰﺷﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٩١:ﺧﺪﺍ ﺭﺍ ﺫﮐﺮ ﻣﻰﮐﻨﻨﺪ ﺩﺭ ﺣﺎﻝ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﻧﺸﺴﱳ ﻭ ﺑﺮ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻳﻌﲏ ﺩﺭ ﺣﺎﻝ ﺧﻮﺍﺑﻴﺪﻥ ﮐﻪ ﺑﺮ ﻠﻮ ﻣﻰﺧﻮﺍﺑﻨﺪ. ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻣﻌﺎﱏ ﺍﺟﺘﻨﺎﺏ ﻭ ﺟﺎﻧﺐ ﻭ ﲡﻨﺐ ﻭ ﺟﻨﺎﺑﺖ ﻭ ﻏﲑﻩ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺍﻳﻦ ﮐﻠﻤﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﮐﻨﻴﻢ. ] -١ﺍﺑﺮﺍﻫﻴﻢ [٣٥:ﻣﺮﺍ ﻭ ﻓﺮﺯﻧﺪﺍﱎ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ ﺑﺘﻬﺎ ﮐﻨﺎﺭ ﮐﻦ .ﻓﻌﻞ »ﺍﹶﺟﻨﺒﲏ« ﺍﺯ ﺟﺎﻧﺐ ﺍﺳﺖ ﻳﻌﲏ ﻣﺮﺍ ﺍﺯ ﺷﺮﮎ ﺩﺭ ﺟﺎﻧﺐ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﻗﺮﺍﺭ ﺑﺪﻩ ﮐﻪ ﻗﻬﺮﹰﺍ ﻣﻌﻨﺎﻯ ﺩﻭﺭﻯ ﻣﻰﺩﻫﺪ. ﺟﻨﺐ ﻭ ﺍﺟﻨﺐ ﺍﺯ ﻣﺎﺿﻰ ﻭ ﻣﺰﻳﺪ ﻫﺮ ﺩﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ. ] -٢ﻧﺴﺎﺀ [٣٦:ﺍﻭﱃ ﺑﺮ ﻭﺯﻥ ﺷﺘﺮ ﻭ ﺩﻭﻣﻰ ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ ﺍﺳﺖ ﻳﻌﲏ ﳘﺴﺎﻳﻪﺍﻯ ﮐﻪ ﻗﺮﺍﺑﺖ ﻧﺪﺍﺭﺩ ﺑﺪﻟﻴﻞ ﻣﺎﻗﺒﻞ ﮐﻪ »ﻭﺍﳉﺎﺭ ﺫﻱ ﺍﻟﻘﺮﰊ« ﺍﺳﺖ ﻭ ﺭﻓﻴﻖ ﻧﺰﺩﻳﮏ ﮐﻪ ﺩﺭ ﺟﻨﺐ ﻭ ﮐﻨﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ» .ﺟﻨﺐ« ﺍﻭﱃ ﺻﻔﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﲏ ﳎﻨﻮﺏ ﻭ ﺩﻭﻣﻰ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺐ ﻭ ﮐﻨﺎﺭ. ] -٣ﺯﻣﺮ [٥٦:ﺟﻨﺐ ﻗﻬﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮﺍﷲ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ ﮔﻮﺋﻰ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺩﺭ ﮐﻨﺎﺭ ﺧﺪﺍﺳﺖ ﻭ ﻳﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﺪﺍﺳﺖ. ] -٤ﺣﺞ [٣٦:ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺷﺘﺮﻫﺎﻯ ﻗﺮﺑﺎﱏ ﺍﺳﺖ ﻭﺟﻮﺏ ﺭﺍ ﻭﻗﻮﻉ ﻣﻌﲎ ﮐﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﮐﻪ ﻠﻮﻫﺎﻳﺸﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ ﺍﺯ ﺁﺎ ﲞﻮﺭﻳﺪ .ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺑﺪﻥ ﻗﺮﺑﺎﱏ ﺍﺳﺖ. ] -٥ﻗﺼﺺ [١١:ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ »ﺟﻨﺐ« ﺻﻔﺖ ﳏﺬﻭﻑ ﺑﺎﺷﺪ ﻣﺜﻞ ﻣﮑﺎﻥ ﺟﻨﺐ ﻳﻌﲏ :ﺍﻭ ﺭﺍ ﺍﺯ ﳏﻞﹼ ﺩﻭﺭﻯ ﺩﻳﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺁﺎ ﳕﻰﺩﺍﻧﺴﺘﻨﺪ. ] -٦ﻣﺎﺋﺪﻩ [٦:ﺟﻨﺎﺑﺖ ﺩﺭ ﺍﺛﺮ ﺧﺮﻭﺝ ﻣﲎ ﻭ ﻣﻘﺎﺭﺑﺖ ﻋﺎﺭﺽ ﺍﻧﺴﺎﻥ ﻣﻰﺷﻮﺩ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﻨﺐ ﮔﻮﻳﻨﺪ ﮐﻪ ﺩﺭ ﺩﺳﺘﻮﺭ ﺷﺮﻉ ﺍﺯ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻥ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﮐﻨﺎﺭ ﺷـﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﳑﮑﻦ ﺍﺳﺖ ﻋﻠﹼﺘﺶ ﺍﻋﻢ ﻭ ﺷﺎﻣﻞ ﲤﺎﻡ ﳏﺮﻣﺎﺕ ﺩﺭ ﺣﺎﻝ ﺟﻨﺎﺑﺖ ﺑﺎﺷﺪ ﺍﺯ ﻗﺒﻴﻞ ﳕﺎﺯ ،ﻣﺲ ،ﺍﲰﺎﺀ ﺍﷲ ﻭ ﻗﺮﺁﻥ ﻭ ﻏﲑﻩ ﻭ ﺩﺧﻮﻝ ﻣﺴﺎﺟﺪ ...ﭘﺲ ﺟﻨﺐ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﺏ ﻭ ﮐﻨﺎﺭ ﺷﺪﻩ ﺍﺳﺖ. ] -٧ﻗﺼﺺ [٢٩:ﺍﺯ ﻃﺮﻑ ﮐﻮﻩ ﻭ ﺍﺯ ﻧﺎﺣﻴﻪ ﺁﻥ ﺁﺗﺸﻰ ﺍﺣﺴﺎﺱ ﮐﺮﺩ. ] -٨ﺍﺳﺮﺍﺀ [٨٣:ﻇﺎﻫﺮﹰﺍ »ﲜﺎﻧﺒﻪ« ﻣﻔﻌﻮﻝ »ﻧﺄﻱ« ﺍﺳﺖ ﻳﻌﲏ ﺍﻋﺮﺍﺽ ﻣﻰﮐﻨﺪ ﻭ ﺟﺎﻧﺐ ﺧﻮﺩ ﺭﺍ ﺩﻭﺭ ﻣﻰﮐﻨﺪ ﮐﻪ ﻣﺮﺗﺒﻪ ﺛﺎﱐ ﺍﻋﺮﺍﺽ ﻭ ﮐﻨﺎﻳﻪ ﺍﺯ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﱳ ﺣﻖ ﺍﺳﺖ. _______________________________________________ ﺟﻨﺪ = ﺳﭙﺎﻩ] .ﺻﺎﻓﺎﺕ [١٧٣:ﺷﭙﺎﻩ ﻣﺎ ﺁﺎﻳﻨﺪ ﭘﲑﻭﺯ .ﲨﻊ ﺁﻥ ﺟﻨﻮﺩ ﻭ ﺍﺟﻨﺎﺩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺍﻭﱃ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ.[٢٤٩: ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺟﻨﺪ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﺯﻣﲔ ﺳﺨﺖ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺭﺍﻏﺐ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﺳﭙﺎﻩ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﻓﺸﺮﺩﻩ ﺑﺌﺪﻥ ﻭ ﳏﻜﻤﻰ ،ﺟﻨﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﭼﻨﺪ ﺁﻳﻪ ﺗﻮﺿﻴﺢ ﺑﺪﻫﻴﻢ. ] -١ﻳﺲ.[٢٨: ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻣﺮﺩ ﻣﺆﻣﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺩﻓﺎﻉ ﻛﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﻛﺸﺘﻨﺪ ﻳﻌﲎ :ﺑﻌﺪ ﺍﺯ ﺍﻭ ﺳﭙﺎﻫﻰ ﺍﺯ ﺁﲰﺎﻥ ﺑﺮﻗﻮﻡ ﺍﻭ ﻧﻔﺮﺳﺘﺎﺩﱘ ﻭ ﻧﺎﺯﻝ ﻛﻨﻨﺪﻩ ﻧﺒﻮﺩﱘ )ﻭ ﺍﺯ ﺍﻭﻝ ﻛﺎﺭﻣﺎﻥ ﭼﻨﲔ ﻧﺒﻮﺩﻩ ﺍﺳﺖ( ﻧﺒﻮﺩ ﻣﮕﺮ ﻳﻚ ﺻﻴﺤﻪ ﺁﻥ ﮔﺎﻩ ﳘﻪ ﺁﺭﺍﻡ ﺷﺪﻧﺪ ﻭ ﻣﺮﺩﻧﺪ. ﺍﮔﺮ ﮔﻮﻳﻨﺪ :ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻫﺴﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻣﻠﻚ ﻓﺮﺳﺘﺎﺩ ﻣﺜﻞ ]ﺗﻮﺑﻪ] [٢٦ :ﺍﺣﺰﺍﺏ [٩:ﻭ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﲔ« ﻣﺎ ﺍﺯ ﺍﻭﻝ ﭼﻨﲔ ﻧﺒﻮﺩﱘ ،ﺍﻳﻦ ﺩﻭ ﺑﺎ ﻫﻢ ﭼﻪ ﻃﻮﺭ ﲨﻊ ﻣﻰﺷﻮﻧﺪ؟!! ﺟﻨﮓ ﺑﺪﺭ ﻭ ﺣﻨﲔ ﺍﺳﺖ ﻭﱃ ﺩﺭﺁﻳﻪ ﻓﻮﻕ ﻣﻰﮔﻮﻳﺪ » ﻭ ﻣﺎ ﻛﹸﻨﺎ ﻣ ﻨﺰِﻟ ﲔ« ﻟﺸﮕﺮ ﻛﺸﻴﻬﺎﻯ ﻣﻌﻤﻮﻝ ﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺎﺭ ﻣﺎ ﺍﻳﻨﻄﻮﺭ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻟﺸﮕﺮ ﻫﺎﺋﻰ ﺑﻔﺮﺳﺘﻴﻢ ﺗﺎ ﺑﺎ ﻣﺮﺩﻡ ﺑﺪﻛﺎﺭ ﺟﻨﮓ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺑﻴﻨﻴﻢ ﮔﻮﺋﻴﻢ :ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻏﺮﺽ ﺍﺯ »ﻣﺎ ﻛﹸﻨﺎ ﻣ ﻨﺰِﻟ ﻛﻪ ﻛﺪﺍﻡ ﻃﺮﻑ ﻏﺎﻟﺐ ﺑﻮﺳﻴﻠﻪ ﺻﻴﺤﻪ ﻭ ﺻﺎﻋﻘﻪ ﻭ ﻏﲑﻩ ﻛﺎﺭ ﺑﺪﮔﺎﺭﺍﻥ ﺭﺍ ﻳﻚ ﺳﺮﻩ ﻣﻰﻛﻨﻴﻢ ،ﺟﻨﻮﺩﻳﻜﻪ ﺩﺭ ﺍﺣﺰﺍﺏ ﻭ ﺣﻨﲔ ﻭ ﻏﲑﻩ ﺁﻣﺪﻧﺪ ﳘﻪ ﺟﻨﻮﺩ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻧﺪ ﻭ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﺮﺩﻧﺪ ﻭ ﺭﻓﺘﻨﺪ ﰉ ﺁﻧﻜﻪ ﻣﺮﺩﻡ ﻗﺪﺭﺕ ﻣﻘﺎﺑﻠﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﲔ« ﻧﺴﺒﺖ ﺑﻪ ﺍﻧﺒﻴﺎﺀ ﺳﻠﻒ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺯﻣﺎﻥ ﻗﺮﺁﻥ ﺑﻪ ﺧﺎﻃﺮ ﻋﻈﻤﺖ ﺁﻭﺭﺩﻧﺪﻩ ﻗﺮﺁﻥ ﺟﻨﻮﺩ ﻧﺎﺯﻝ ﺷﺪﻧﺪ. ﺭﳐﺸﺮﻯ ﺍﻳﻦ ﺳﺌﻮﺍﻝ ﺭﺍ ﻃﺮﺡ ﳕﻮﺩﻩ ﻭ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ» :ﻣﺎ ﻛﻨﺎ ﻣ ﻨﺰﻟ ﺍﻳﻦ ﺟﻮﺍﺏ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﻭ ﳕﻰﺗﻮﺍﻥ ﮔﻔﺖ ﺳﻨﺖ ﺧﺪﺍ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺗﻐﻴﲑ ﻳﺎﻓﺖ . ] -٢ﻳﺲ.[٧٥: ﺼ ﺮ ﻫ ﻢ ﻭ ﻫ ﻢ« ﺑﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭ ﺿﻤﲑ »ﳍﻢ« ﺑﺮﺍﻯ »ﺁﳍﺔ« ﺍﺳﺖ ﻳﻌﲎ :ﺑﺘﻬﺎ ﻗﺪﺭﺕ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻓﺎﻋﻞ »ﻻ ﻳﺴﻄﻴﻌﻮ ﹶﻥ« ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ »ﺍﻟﻪ« ﺩﺭ ﺁﻳﻪ ﻗﺒﻞ ﻭ ﺿﻤﲑ »ﻧ ﺑﺮ ﻳﺎﺭﻯ ﺁﺎ ﻧﺪﺍﺭﺩ ﻭ ﺁﺎ ﺑﺮﺍﻯ ﺑﺘﺎﻥ ﺳﭙﺎﻩ ﺁﻣﺎﺩﻩﺍﻧﺪ .ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﺎ ﺑﺮ ﺑﺘﺎﻥ ﻳﺎﺭﻯ ﻣﻰﻛﻨﻨﺪ ﻧﻪ ﺑﺘﺎﻥ ﺑﺮ ﺁﺎ. ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ »ﳏﻀﺮﻭﻥ« ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﮔﺮﻓﺘﻪ ﻛﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺑﺎ ﺑﺘﺎﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺣﺎﺿﺮ ﻣﻰﺷﻮﻧﺪ .ﺑﻪ ﻧﻈﻢ ﺁﻧﭽﻪ ﻣﺎ ﺗﺮﲨﻪ ﻛﺮﺩﱘ ﺘﺮ ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺑﺘﺎﻥ ﺳﭙﺎﻫﻰ ﺁﻣﺎﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺁﺎ ﻳﺎﺭﻯ ﻣﻰﻛﻨﻨﺪ. _______________________________________________ ﺟﻨﻒ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻣﻴﻞ) .ﺻﺤﺎﺡ( ﻣﻴﻞ ﺩﺭ ﺣﻜﻢ )ﻣﻔﺮﺍﺕ( ]ﺑﻘﺮﻩ [١٨٢:ﻫﺮ ﻛﻪ ﺍﺯ ﻭﺻﻴﺖ ﻛﻨﻨﺪﻩﺍﻯ ﺑﺘﺮﺳﺪ ﻛﻪ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﮔﻨﺎﻩ ﻛﻨﺪﭘﺲ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﺍﺻﻼﺡ ﳕﺎﻳﺪ ﮔﻨﺎﻫﻰ ﺑﺮ ﺍﻭ ﻧﻴﺴﺖ .ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺟﻨﻒ ﺭﺍ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺍﺯ ﺭﻭﻯ ﺧﻄﺎ ﻭ ﺍﰒ ﺭﺍ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﮔﻔﺘﻪ ﺍﺳﺖ .ﺭﻭﺍﻳﺖ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ .
ﺍﻳﻦ ﺁﻳﻪ ،ﻓﺮﻉ ﺁﻳﻪ ﺳﺎﺑﻖ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺗﺒﺪﻳﻞ ﻭﺻﻴﺖ ﺑﺮ ﺣﺬﺭ ﻣﻰﺩﺍﺭﺩ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺩﺭ ﻭﺻﻴﺖ ﺍﺟﺤﺎﻑ ﻭ ﮔﻨﺎﻩ ﺑﺒﻴﻨﺪ ﻣﻰﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺍﺻﻼﺡ ﻛﻨﺪ ﳑﻜﻦ ﺍﺳﺖ ﺁﻳﻪ ﺩﺭ ﻣﻮﺭﺩ ﺯﻧﺪﻩ ﺑﻮﺩﻥ ﻣﻮﺻﻰ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﻭﺻﻰ ﺩﻳﺪ ﻛﻪ ﺩﺭ ﻭﺻﻴﺖ ﻣﺜﻼ ﺑﻪ ﻳﻚ ﻓﺮﺯﻧﺪ ﻣﻴﻞ ﻭ ﻳﺎ ﻭﺻﻴﺖ ﺑﻪ ﮔﻨﺎﻩ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺑﺎﻋﺚ ﻧﺰﺍﻉ ﻭﺭﺛﻪ ﻭ ﻣﻮﺭﺙ ﺍﺳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﺑﺎﺯ ﺩﺍﺭﺩ .ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﳑﺎﺕ ﻣﻮﺻﻰ ﺑﺎﺷﺪ ﻭ ﻭﺻﻰ ﭼﻮﻥ ﺩﻳﺪ ،ﻭﺻﻴﺖ ﺧﺎﺭﺝ ﺍﺯ ﻣﻴﺰﺍﻥ ﺷﺮﻉ ﺍﺳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﺍﺻﻼﺡ ﺁﻥ ﻣﻴﺎﻥ ﻭﺭﺛﻪ ﺻﻠﺢ ﺑﺮﻗﺮﺍﺭ ﻛﻨﺪ. ﺩﺭ ﺭﻭﺍﻳﺖ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﺟﻨﻒ ﺭﺍ ﻣﻴﻞ ﺑﻪ ﺑﻌﺾ ﻭﺭﺛﻪ ﻭ ﺍﰒ ﺭﺍ ﻭﺻﻴﺖ ﺑﻪ ﺁﺑﺎﺩ ﻛﺮﺩﻥ ﺁﺗﺸﻜﺪﻩﻫﺎ ﻭ ﻣﺸﺮﻭﺏ ﻣﺜﻞ ﺯﺩﻩ ﺍﺳﺖ. ﳑﻜﻦ ﺍﺳﺖ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻣﻨﺠﺰﺍﺕ ﻣﺮﻳﺾ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻣﻨﺠﺰﺍﺕ ﺧﻮﺩ ﺑﻪ ﻳﻚ ﻃﺮﻑ ﻣﻴﻞ ﻭ ﮔﻨﺎﻩ ﻛﻨﺪ .ﻭ ﻣﻴﺎﻥ ﺍﻭ ﻭﺭﺛﻪ ﻧﺰﺍﻉ ﭘﻴﺪﺍ ﺷﻮﺩ ،ﺷﺨﺺ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎﺗﻌﺪﻳﻞ ﺁﻥ ،ﻣﻴﺎﻥ ﻭﺭﺍﺙ ﻭ ﻣﻮﺭﺙ ﺍﺻﻼﺡ ﻛﻨﺪ ﻭ ﺍﻳﻦ ﺷﺎﻣﻞ ﻰ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻧﻴﺴﺖ ﻭﺍﻟﻠﹼﻪ ﻋﺎﱂ(. ﻒ«ﺑﻪ ﻣﻌﲎ ﻏﲑ ﻣﺘﻤﺎﻳﻞ ﺍﺳﺖ . ]ﻣﺎﺋﺪﻩ » [٣:ﹶﻏ ﻴ ﺮ ﻣﺘﺠﺎِﻧ ِ _______________________________________________ ﺻ ﹶﻞ ﺍ ﹾﻟﺠﻦ ،ﺳ ﺘ ﺮ ﺍﻟﺸﻰ ِﺀ ﻋ ِﻦ ﺍﻟﹾﺤﺎ ﺳ ِﺔ« ﻓﻌﻞ ﺁﻥ ﺑﻨﺎﺑﺮ ﺗﺼﺮﻳﺢ ﺟﻦ) = ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﭘﻮﺷﻴﺪﻥ .ﻣﺴﺘﻮﺭ ﻛﺮﺩﻥ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺳﺖ » :ﺟﻨ ﻪ ﺟﻨﺎ ﻭ ﺟﻨﻮﻧﹰﺎ :ﺳ ﺘ ﺮ ﻩ«ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ» :ﹶﺍ ﺍﻫﻞ ﻟﻐﺖ ﻫﻢ ﻻﺯﻡ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ ﺑﻪ »ﻋﻠﻰ« ﻣﻲ ﺁﻳﺪ] .ﺍﻧﻌﺎﻡ [٧٦:ﭼﻮﻥ ﻇﻠﻤﺖ ﺷﺐ ﺍﻭ ﺭﺍ ﭘﻮﺷﻴﺪ ﻭ ﻣﺴﺘﻮﺭ ﻛﺮﺩ . ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻗﻠﺐ ﺟﻨﺎﻥ ﮔﻮﻳﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﺪﻥ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ،ﺑﻪ ﺳﭙﺮ ﳎﻦ ﻭ ﳎﻨﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺻﺎﺣﺐ ﺳﭙﺮ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ،ﺑﻪ ﺑﺎﻍ ﻭ ﻣﺰﺭﻋﻪ ﻭ ﻦ ﺟﻨﺖ ﻭ ﺟﻨﺎﺕ ﮔﻮﻳﻨﺪ ﻛﻪ ﺭﻭﻯ ﺯﻣﲔ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ »ﲢﺖ« ﮔﺬﺷﺖ ﺑﭽﻪ ﺭﺍ ﺁﻥ ﺟﻨﲔ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﻜﻢ ﻣﺎﺩﺭ ﺍﻭ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ ﻭ ﺟﻨﲔ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﻥ ﻭ ﭘﻮﺷﺎﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ]ﳒﻢ [٣٢:ﺁﻧﮕﺎﻩ ﻛﻪ ﴰﺎ ﺩﺭ ﺷﻜﻢ ﻣﺎﺩﺭﺍﻥ ﺟﻨﲔﻫﺎ ﺑﻮﺩﻳﺪ. ]ﳎﺎﺩﻟﻪ [١٦:ﻗﺴﻢﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺳﭙﺮ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﭘﻮﺷﺎﻧﺪﻩ ﺷﺪﻧﺪ. ﳎﻨﻮﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻋﻘﻠﺶ ﭘﻮﺷﺎﻧﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ]ﺫﺍﺭﻳﺎﺕ [٣٩:ﮔﻔﺖ ﺳﺎﺣﺮ ﺍﺳﺖ ﻳﺎ ﺩﻳﻮﺍﻧﻪ . ﺟِﻨﻪ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺟﻨﻮﻥ ﻭ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ )ﺻﺤﺎﺡ( ]ﻣﺆﻣﻨﻮﻥ[٧٠: _______________________________________________ ِﺟﻦ) = ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﺍﻳﻦ ﻛﻠﻤﻪ ٢٢ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﺁﻣﺪﻩ ﺍﺳﺖ. ﺟﻦ ﺩﺭ ﻋﺮﻑ ﻗﺮﺁﻥ ﻣﻮﺟﻮﺩﻯ ﺍﺳﺖ ﺑﺎﺷﻌﻮﺭ ﻭ ﺍﺭﺍﺩﻩ ﻛﻪ ﺑﻪ ﺗﻘﺎﺿﺎﻯ ﻃﺒﻴﻌﺘﺶ ﺍﺯ ﺣﻮﺍﺱ ﺑﺸﺮ ﭘﻮﺷﻴﺪﻩ ﻣﻰﺑﺎﺷﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ ﻣﻜ ﻠﹼﻒ ﻭ ﻣﺒﻌﻮﺙ ﺩﺭ ﺍﺧﺮﺕ ﻭ ﻣﻄﻴﻊ ﻭ ﻋﺎﺻﻰ ﻭ ﻣﺆﻣﻦ ﻭ ﻣﺸﺮﻙ ﻭ ...ﺍﺳﺖ ،ﻭ ﺧﻼﺻﻪ ﺩﻭﺵ ﺑﻪ ﺩﻭﺵ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺗﻨﻬﺎ ﻓﺮﻗﺸﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﳏﺴﻮﺱ ﻭ ﺟﻦ ﻏﲑ ﳏﺴﻮﺱ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﻌﺾ ﻏﲑ ﳏﺴﻮﺱ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺠﻨِ ﺔ ﻭﺍﻟﻨﺎﺱ« ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻃﺎﺋﻔﻪ ﻣﻦ ﺍﳉﻦ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ .ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﻛﺘﺎﺏ ﺳﲑﻯ ﺩﺭ ﻓﺮﻗﺸﺎﻥ ﳐﺘﺼﺮ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ .ﺟﻨﺔ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺟﻦ ﺍﺳﺖ » ِﻣ ﻦ ﺍﹾﻟ ِ ﺍﺳﻼﻡ ﲝﺚ ﻣﻔﺼﻠﻰ ﺩﺭﺑﺎﺭﻩ ﺟﻦ ﻧﮕﺎﺷﺘﻪﺍﻡ ﻭ ﻣﻄﻠﱮ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﺍﻃﻼﻋﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺟﻬﺎﻥ ﺿﺪ ﻣﺎﺩﻩ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻡ ﺍﻳﻨﻚ ﻣﻘﺪﺍﺭﻯ ﺍﺭ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ: -١ﺟﻨﻮ ﺍﻧﺲ ﺩﻭ ﻣﻮﺟﻮﺩ ﭘﺮ ﺍﺭﺯﺵ »ﺛﻘﻼﻥ« ﺭﻭﻯ ﺯﻣﲔ ﺍﻧﺪ ﺗﺄﻣﻞ ﺩﺭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺭﲪﻦ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺳﻰ ﺑﺎﺭ ﺑﻪ ﺻﻮﺭﺕ » ﹶﻓِﺒ ﹶﺎﻯ ﺁﻻ ِﺀ ﺭﺑﻜﹸﻤﺎ ﺗﻜﹶﺬﹶﺑﺎﻥ« ﺟﻦ ﻭ ﺍﻧﺲ ﺭﺍ ﳐﺎﻃﺐ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺭﻭﺷﻨﺘﺮ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻛﻪ ﺑﺎﺭﻫﺎ ﺑﻌﺪ ﺍﺯ ﺫﻛﺮ ﻧﻌﻤﺖﻫﺎ ﻭ ﻋﺬﺍﺎﻯ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺁﻳﻪ ﻓﻮﻕ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺑﺮﺍﻯ ﻫﺮ ﺩﻭ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﺁﻥ ﺳﻮﺭﻩ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻧﺎﻡ ﺳﻮﺭﻩ ﺟﻦ ﺍﺳﺖ ﻭ ﻛﺎﻣﻼ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ . -٢ﺟﻦ ﺍﺯ ﺁﺗﺶ -ﻧﲑﻭ ﻭ ﺣﺮﺍﺭﺕ ﳐﺼﻮﺹ( ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﳘﭽﻨﺎﻧﻜﻪ ﺍﻧﺲ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﺧﺎﻙ].ﺣﺠﺮ [٢٧:ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﮔﻞ ﺧﺸﻚ ،ﺍﺯ ﮔﻞ ﺳﻴﺎﻩ ﺑﺪ ﺑﻮ ﻭ ﻛﻬﻨﻪ ﺁﻓﺮﻳﺪﱘ ﻭ ﺟﻨﺮﺍ ﭘﻴﺸﺘﺮ ،ﺍﺯ ﺁﺗﺶ ﻧﺎﻓﺬ ﺁﻓﺮﻳﺪﱘ . »ﲰﻮﻡ« ﺑﻪ ﻣﻌﲎ ﻧﺎﻓﺬ ﺍﺳﺖ ﻭ ﺟﻦ ﭘﻴﺸﺘﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﻫﺴﺖ ]ﺭﲪﻦ [١٥:ﺟﻦ ﺭﺍ ﺍﺯ ﳐﻠﻮﻃﻰ ﺍﺯ ﺁﺗﺶ ﺁﻓﺮﻳﺪ »ﻣﺮﺝ« ﺑﻪ ﻣﻌﲎ ﺧﻠﻂ ﺍﺳﺖ .ﮔﺮﭼـﻪ ﺣﻘﻴﻘﺖ ﺟﻦ ﺭﺍ ﳕﻰﺩﺍﻧﻴﻢ ﻭﱃ ﺍﺯ ﺁﻳﺎﺕ ﻣﻰﻓﻬﻤﻴﻢ ﻛﻪ ﰱ ﺍﳉﻤﻠﻪ ﺍﺯ ﻧﲑﻭ ﻭ ﺁﺗﺸﻰ ﳎﻬﻮﻝ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ . -٣ﺟﻦ ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ ﻣﻜﻠﹼﻒ ﺑﻪ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ]ﺫﺍﺭﻳﺎﺕ [٥٦:ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺟﻦ ﻭ ﺍﻧﺲ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺁﻳﺎ ﭘﻴﺎﻣﱪﺍﻥ ﻧﻴﺎﻣﺪﻣﺪ؟ ﺁﻳﺎ ﴰﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺭﻭﺯ ﺑﻴﻢ ﻧﺪﺍﺩﻧﺪ ﻫﺮ ﺩﻭ ﺑﺮ ﻛﻔﺮ ﺧﻮﺩ ﮔﻮﺍﻫﻰ ﺩﻫﻨﺪ ]ﺍﻧﻌﺎﻡ[١٣٠: ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﻦ ﻣﻜﻠﻒ ﻭ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﻣﺴﺌﻮﻝ ﺍﻧﺪ ﻭ ﳘﭽﻮﻥ ﺍﻧﺴﺎﻥ ﻛﺎﻓﺮ ﻣﻰﺷﻮﺩ ﻭ ﭘﻴﺎﻣﱪﺍﱏ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ » ﺭ ﺳﻞﹲ ِﻣ ﻨ ﹸﻜ ﻢ« ﺍﺯ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺳﻮﺭﻩ ﺟﻦ ﻭ ﺁﻳﺎﺕ ٢٩ ٣٢ﺍﺣﻘﺎﻑ ﻭ ﺍﺯ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻴﺰ ﺑﺮﺍﻯ ﺁﺎ ﭘﻴﺎﻣﱪ ﺍﺳﺖ . -٤ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻭ ﻛﻔﹼﺎﺭ ﺟﻦ ﳘﭽﻮﻥ ﺍﻧﺴﺎﺎ ﺍﻫﻞ ﺟﻬﻨﻢ ﺍﻧﺪ ﻭ ﺩﺭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ]ﺍﻋﺮﺍﻑ [١٧٩:ﻭ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﺩﻭﺁﻳﻪ ﺫﻳﻞ ]ﻫﻮﺩ] [١١٩:ﺳﺠﺪﻩ. [١٣: ﺖ« ﻣﺒﻴﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻣﺘﻬﺎﻯ ﺟﻦ ﻣﺎﻧﻨﺪ ﮔﺮﺩﻭﻫﻬﺎﻯ ﺁﺩﻣﻰ -٥ﺟﻦ ﳘﭽﻮﻥ ﺍﻧﺴﺎﻥ ﻣﻴﻤﲑﻧﺪ ﻭ ﺍﺯ ﺑﲔ ﻣﻰﺭﺩﻭ ﻭ ﮔﺮﻭﻫﻰ ﺟﺎﻯ ﮔﺮﻭﻫﻰ ﺭﺍ ﻣﻰﮔﲑﻧﺪ ]ﻓﺼﻠﺖ [٢٥:ﻛﻠﻤﻪ » ﹶﻗ ﺪ ﺧ ﹶﻠ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪﺍﻧﺪ ،ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﺍﺣﻘﺎﻑ [١٨:ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ٣٨ﺍﺯ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ. -٦ﺟﻦ ﻣﺎﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻭﱃ ﻣﺎ ﺁﺎ ﺭﺍ ﳕﻰﺑﻴﻨﻴﻢ ﺩﺭﺑﺎﺭﻩ ﺑﺮ ﺣﺬﺭ ﺩﺍﺷﱳ ﺑﲎ ﺁﺩﻡ ﺍﺯ ﺷﻴﻄﺎﻥ ﻭ ﺍﺗﺒﺎﻉ ﺍﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ [٢٧:ﺍﻭ ﻭ ﻫﻢ ﺟﻨﺴﺎﻧﺶ ﴰﺎ ﺭﺍ ﺍﺯ ﺟﺎﺋﻰ ﻛﻰ ﺑﻴﻨﻨﺪ ﻛﻪ ﴰﺎ ﺁﺎ ﺭﺍ ﳕﻰﺑﻴﻨﻴﺪ ﻭ ﺑﻪ ﺣﻜﻢ ]ﻛﻬﻒ [٥٠:ﺍﺑﻠﻴﺲ ﺍﺯ ﺟﻨﺲ ﺍﺳﺖ ﻭ ﺟﻨﺲ ﺑﻪ ﺧﺼﻮﺻﻰ ﻧﻴﺴﺖ .ﺭﺟﻮﻉ ﺑﻪ »ﺷﻴﻄﺎﻥ«. -٧ﺁﺎ ﻣﺎﻧﻨﺪ ﺁﺩﻣﻴﺎﻥ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﻗﺪﺭﺕ ﻛﺎﺭ ﺩﺍﺭﻧﺪ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻛﻪ ﺁﺎ ﺭﺍ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﻣﺴﺨﺮ ﻛﺮﺩﻩ ﺑﻮﺩ ﺑﺮﺍﻯ ﺍﻭﻛﺎﺭ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﺧﻬﺎ ،ﲤﺜﺎﳍﺎ ،ﻭ ﻛﺎﺳﻪﻫﺎﻯ ﺑـﺰﺭﮒ ﻣﻰﺳﺎﺧﺘﻨﺪ ]ﺳﺒﺎﺀ [١٣-١٢:ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﺁﻳﻪ ١٧ﺗﺎ ٣٩ﻟﺸﮕﺮﻛﺸﻰ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﳑﻠﻜﺖ ﺳﺒﺎﺀ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﳒﺎ ﻫﺴﺖ ﻛﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺟﻦ ﺟﺰﺀ ﻟﺸﮕﺮﻳﺎﻥ ﺍﻭ ﺑﻮﺩﻧﺪ ﻭ ﻋﻔﺮﻳﲎ ﺍﺯ ﺟﻦ ﺑﻪ ﻭﻯ ﮔﻔﺖ :ﻣﻦ ﲣﺖ ﻣﻠﻜﻪ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺍﺯ ﺟﺎﻯ ﺧﻮﺩ ﺣﺮﻛﺖ ﻛﲎ ﻧﺰﺩ ﺗﻮ ﻣﻰﺁﻭﺭﻡ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﺁﻳﻪ ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﺝ ١ﺹ ٣٩٤ﻃﺒﻊ ﺁﺧﻮﻧﺪﻯ ﺑﺎﰉ ﲢﺖ ﻋﻨﻮﺍﻥ »ﺟﻦ ﺑﻪ ﳏﻀﺮ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻴﺎﻳﻨﺪ ﻭ ﻣﺴﺎﺋﻞ ﺩﻳﲎ ﺧﻮﺩ ﺭﺍ ﻣﻰﭘﺮﺳﻨﺪ( ﻣﻨﻌﻘﺪ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﻫﻔـﺖ ﺣﺪﻳﺚ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺳﺪﻳﺮ ﺻﲑﰱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺪﻳﻨﻪ ﺑﲑﻭﻥ ﺭﻓﺘﻢ ،ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﺭﻭﺣﺎ)ﳏﻠﻰ ﺍﺳﺖ ﭼﻬﻞ ﻳﺎ ﺳﻰ ﻣﻴﻠﻰ ﻣﺪﻳﻨﻪ( ﺑﻮﺩﻡ ﻛﻪ ﻣﺮﺩﻯ ﺑﺎ ﻟﺒﺎﺱ ﺧﻮﺩ ﺑﻪ ﻣﻦ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ،ﺑﻪ ﺳﻮﻯ ﺍﻭ ﺑﺮﮔﺸﺘﻢ ﻭ ﺧﻴﺎﻝ ﻛﺮﺩﻡ ﻛﻪ ﺗﺸﻨﻪ ﺍﺳﺖ ﻇﺮﻑ ﺁﺏ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻡ ﮔﻔﺖ :ﺑﻪ ﺁﺏ ﻧﻴﺎﺯ ﻧﻴﺴﺖ ،ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻛﻪ ﻣﺮﻛﹼﺐ ﻣﻬـﺮ ﺁﻥ
ﺧﺸﻚ ﻧﺸﺪﻩ ﺑﻮﺩ ،ﻣﻼﺣﻈﻪ ﻛﺮﺩﻡ ﻣﻬﺮ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻮﺩ ﮔﻔﺘﻢ :ﺍﻳﻦ ﻧﺎﻣﻪ ﺭﺍ ﻛﻰ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﺍﺳﺖ؟ ﮔﻔﺖ :ﺍﻻﻥ .:ﺩﺭ ﻧﺎﻣﻪ ﺩﺳﺘﻮﺭﻫﺎﺋﻰ ﺑﻮﺩ ،ﭼﻮﻥ ﻣﺘﻮﺟﻪ ﺁﻥ ﻣﺮﺩ ﺷﺪﻡ ﺩﻳﺪﻥ ﻛﺴﻰ ﺩﺭ ﺁﳒﺎ ﻧﻴﺴﺖ ،ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺍﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﺑﻪ ﻣﻜﹼﻪ( ﺁﻣﺪﻧﺪ ﺑﻪ ﺣﻀﺮﺗﺶ ﻋﺮﺽ ﻛﺮﺩﻡ ﻓﺪﺍﻳﺖ ﺷﻮﻡ ﻣﺮﺩﻯ ﻧﺎﻣﻪ ﴰﺎ ﺭﺍﺁﻭﺭﺩ ﻛﻪ ﻣﻬﺮﺵ ﺧﺸﻚ ﻧﺸﺪﻩ ﺑﻮﺩ ﻓﺮﻣﻮﺩ: ﺍﻯ ﺳﺪﻳﺮ ﻣﺎ ﺧﺪﻣﺘﻜﺎﺭﺍﱏ ﺍﺯ ﺟﻦ ﺩﺍﺭﱘ ﭼﻮﻥ ﺧﻮﺍﻫﻴﻢ ﻛﺎﺭﻯ ﺑﻪ ﻓﻮﺭﻳﺖ ﺍﳒﺎﻡ ﭘﺬﻳﺮﺩ ﺁﺎ ﺭﺍ ﻣﻰﻓﺮﺳﺘﻴﻢ. -٨ﺩﺭ ﭼﻨﺪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻭﺻﻒ ﺣﻮﺭﻳﺎﻥ ﺸﱴ ﻫﺴﺖ ]ﺭﲪﻦ٥٦:ﻭ [٧٤ﺣﻮﺭﻳﺎﻥ ﺸﱴ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﻧﻪ ﺁﺩﻣﻰ ﺩﺳﺖ ﺯﺩﻩ ﻭ ﻧﻪ ﺟﻦ ،ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﺗﻮﺍﻥ ﺣﺪﺱ ﺯﺩ ﻛﻪ ﺗﻜﺜﲑ ﺟﻦ ﺑﻪ ﻭﺳﻴﻠﻪ ﻣﻘﺎﺭﺑﺖ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ .ﺩﺭﺑﺎﺭﻩ ﺷﻴﻄﺎﻥ ﻫﺴﺖ ]ﻛﻬﻒ [٥٠:ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﺑﻠﻴﺲ ﺍﺯ ﺟﻦ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺫﺭﻳﻪ ﺩﺍﺭﺩ ﻭ ﺧﺪﺍ ﺩﺭ ﺧﻠﻘﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺁﺎ ﺭﺍ ﺣﺎﺿﺮ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ،ﺁﻳﺎ ﺫﺭﻳﻪ ﺍﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺗﻮﺍﻟﺪ ﻭ ﺗﻨﺎﺳﻞ ﺍﺳﺖ؟. -٩ﺟﻦ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﭼﻮﻥ ﻣﺎ ﺳﺨﻦ ﻣﻰﮔﻮﻳﻨﺪ ﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻪ ﻧﻴﻜﻮﻛﺎﺭﻯ ﺩﻋﻮﺕ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺧﺪﺍ ﻣﻰﺗﺮﺳﺎﻧﻨﺪ ﺑﻪ ﺁﻳﺎﺕ ﺯﻳﺮ ﻭ ﺗﺮﲨﻪ ﺁﺎ ﺗﻮﺟﻪ ﻓﺮﻣﺎﺋﻴﺪ ]ﺍﺣﻘﺎﻑ.[٣١-٢٩: ]ﺟﻦ.[١٥-١: ﻳﻌﲎ ﭼﻮﻥ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺟﻦ ﺭﺍ ﺳﻮﻯ ﺁﻭﺭﺩﱘ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﺸﻮﻧﺪ ﻭ ﭼﻮﻥ ﻧﺰﺩ ﭘﻴﻐﻤﱪ ﺣﻀﻮﺭ ﻳﺎﻓﺘﻨﺪ ،ﺑﻪ ﳘﺪﻳﮕﺮ ﮔﻔﺘﻨﺪ :ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻴﺪ ،ﻭ ﭼﻮﻥ ﻗﺮﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﺪ ﺳﻮﻯ ﻗﻮﻣﺸﺎﻥ ﺑﺎﺯ ﮔﺸﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻧﺬﺍﺭ ﻛﻨﻨﺪﻩ ﺑﻮﺩﻧﺪ،ﮔﻔﺘﻨﺪ :ﺍﻯ ﻗﻮﻡ ﺟﻦ ﻣﺎﻛﺘﺎﰉ ﺍﺳﺘﻤﺎﻉ ﻛﺮﺩﱘ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻣﺼﺪﻕ ﻛﺘﺎﺎﻯ ﭘﻴﺶ ﺍﺳﺖ ،ﺑﻪ ﺣﻖ ﻭ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ ،ﺍﻯ ﻗﻮﻡ :ﺩﺍﻋﻰ ﺧﺪﺍ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﻨﻴﺪ ﻭ ﺑﻪ ﺩﻭ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﺗﺎ ﮔﻨﺎﻫﺎﻧﺘﺎﻥ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻙ ﴰﺎ ﺭﺍ ﺑﺮﻫﺎﻧﺪ. ﺑﮕﻮ ﺑﻪ ﻣﻦ ﻭﺣﻰ ﺁﻣﺪﻩ ﻛﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺟﻦ ﺍﺳﺘﻤﺎﻉ ﻗﺮﺁﻥ ﻛﺮﺩﻧﺪﻭ ﮔﻔﺘﻨﺪ :ﻣﺎ ﻗﺮﺁﱏ ﺷﮕﻔﺖ ﺁﻭﺭ ﺷﻨﻴﺪﱘ ﻛﻪ ﺑﻪ ﻛﻤﺎﻝ ﺩﻋﻮﺕ ﻣﻰﻛﻨﺪ ﻭ ﺑﺪﺍﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﱘ ﻭ ﻫﺮﮔﺰ ﻛﺴﻰ ﺭﺍ ﺑﻪ ﺧﺪﺍﻯ ﺧﻮﺩ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﳕﻰﺩﻫﻴﻢ ...ﮔﺮﻭﻫﻰ ﺍﺯ ﻣﺎ ﺷﺎﻳﺴﺘﮕﺎﻧﻨﺪ ﻭ ﮔﺮﺩﻫﻰ ﭘﺴﺖ ﺍﺯ ﺁﺎ ﻭ ﻣﺎ ﻓﺮﻗﻪﻫﺎﻯ ﳐﺘﻠﻔﻴﻢ ...ﻭ ﻣﺎ ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﺭﺍ ﺷﻨﻴﺪﱘ ﺑﺪﺍﻥ ﻣﺆﻣﻦ ﺷﺪﱘ ﻫﺮ ﻛـﻪ ﺑـﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺁﳝﺎﻥ ﺁﻭﺭﺩ ﺁﺎ ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﺷﺪﻥ ﺩﺍﺷﺘﻪﺍﻧﺪ ﺍﻣﺎ ﺳﺘﻤﮕﺮﺍﻥ ﻫﻴﺰﻡ ﺟﻬﻨﻢﺍﻧﺪ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺟﻦ ﻗﺮﺁﻥ ﺭﺍ ﺷﻨﻴﺪﻩ ﻭ ﺑﺪﺍﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﺁـﺎ ﺍﺯ ﺣﻴﺚ ﺍﳝﺎﻥ ﻭ ﻛﻔﺮ ﻭ ﻏﲑﻩ ﻣﺜﻞ ﻣﺎ ﺍﻧﺪ ﻭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺮ ﺁﺎ ﻧﻴﺰ ﭘﻴﻐﻤﱪ ﺍﺳﺖ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺯ ﻛﻠﻤﻪ » ﺭ ﺳﻞﹲ ِﻣ ﻨ ﹸﻜ ﻢ« ﺍﺳﺘﻈﻬﺎﺭ ﻛﺮﺩﱘ ﻛﻪ ﺁﺎﺍﺯ ﺟﻨﺲ ﺧﻮﺩ ﭘﻴﻐﻤﱪ ﺩﺍﺭﻧﺪ ،ﺷﺎﻳﺪ ﻫﻢ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻫﻢ ﺁﻥ ﺣﻀﺮﺕ ﭘﻴﺎﻣﱪ ﺁﺎﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﺩﺍﺭﱘ ﻭﺩﺭ ﺑﻨﺪ ٧ﺍﺷﺎﺭﻩ ﻛﺮﺩﱘ ﻛﻪ ﭘﻴﺶ ﺍﻣﺎﻣﺎﻥ ﺍﻋﻞ ﺑﻴﺖ ﻧﻴﺰ ﻣﻴﺎﻣﺪﻧﺪ ﻭ ﻣﺴﺎﺋﻞ ﻣﻰﭘﺮﺳﻴﺪﻧﺪ ،ﻭ ﺍﻳﻨﻜﻪ ﻣﻴﺎﻥ ﺧﻮﺩ ﮔﻔﺘﻨﺪ :ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﻴﺰ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭﱃ ﭼﺮﺍ ﺑﻌﺪ ﺍﺯ ﻋﻴﺴﻰ ﻧﮕﻔﺘﻪﺍﻧﺪ ﺁﻳﺎ ﺁﺎ ﻳﻬﻮﺩﻯ ﺑﻮﺩﻩﺍﻧﺪ؟ ﻭ ﻳﺎ ﺁﻳﻨﻜﻪ ﺍﳒﻴﻞ ﺗﺘﻤﻪ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻟﺬﺍ ﺍﺯ ﺁﻥ ﻧﺎﻡ ﻧﱪﺩﻩﺍﻧﺪ.ﺍﺣﺘﻤﺎﻝ ﺫﻭﻡ ﺘﺮ ﺍﺳﺖ. -١٠ﺩﺭ ﺳﻮﺭﻩ ﺭﲪﻦ ﻛﻪ ﭘﻴﺸﺘﺮ ﺍﺷﺎﺭﻩ ﺷﺪ ﺳﻰ ﻭ ﻳﻚ ﺩﻓﻌﻪ ﺑﻪ ﺟﻦ ﻭ ﺍﻧﺲ ﺑﻪ ﻟﻔﻆ » ﹶﻓِﺒ ﹶﺎﻯ ﺁﻻ ِﺀ ﺗﻜﹶﺬﱢﺑﺎﻥ« ﺧﻄﺎﺏ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺧﺼﻮﺹ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ » ﹸﻛ ﱡﻞ ﻣ ﻦ ﻋﻠﹶﻴﻬﺎ ﻓﺎﻥ« ﻭ ﺸ ِﺮ ﹶﻗﻴ ِﻦ ﻭ ﺭﺏ ﺍﹾﻟ ﻤ ﻐ ِﺮﺑ ﻴ ِﻦ« ﺷﺎﻳﺪ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺟﻦ ﻭ ﻍ ﹶﻟ ﹸﻜ ﻢ ﺍﹶﻳﻬﺎ ﺍﻟﺜﱠﻘﹶﻼ ِﻥ« ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﳝﻦ ﺭﺿﻮﻯ ﺳﻠﺪﻭﺯﻯ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﺜﻴﻨﻪ ﺁﻭﺭﺩﻥ » ﺭﺏ ﺍ ﹾﻟ ﻤ » ﺳﻨ ﹾﻔ ﺮ ﹸ ﺍﻧﺲ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﳘﭽﻨﲔ ﺸﺖﻫﺎ ﻭ ﭼﺸﻤﻪﻫﺎ ﺩﻭ ﺗﺎ ﺩﻭ ﺗﺎ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﺎ ﳘﻪ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﻣﻰﺑﺎﺷﺪ. -١١ﺩﺭﺑﺎﺭﻩ ﻧﺮ ﻭﻣﺎﺩﻩ ﺑﻮﺩﻥ ﺟﻦ ﺁﻳﺎﺕ ﺯﻳﺮ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ]ﻳﺲ [٣٦:ﻳﻌﲎ ﻣﱰﹼﻩ ﺍﺳﺖ ﺁﻧﻜﻪ ﳘﻪ ﺟﻔﺖﻫﺎ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﺍﺯ ﺁﻧﭽﻪ ﺯﻣﲔ ﻣﻰﺭﻭﻳﺎﻧﺪ ﻭ ﳘﭽـﻨﲔ ﺍﺯ ﺁﻧـﺴﺎﺎ ﻭ ﺍﺯ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﳕﻰﺩﺍﻧﻨﺪ. ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ ﻧﺒﺎﺕ ﻭ ﺍﻧﺴﺎﺎ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺭﻧﺪ ﻭ ﻧﻴﺰ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﻣﺎ ﺁﺎ ﺭﺍ ﳕﻰﺩﺍﻧﻴﻢ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺭﻧﺪ ﲨﻠﻪ » ِﻭ ﻣِﻤﺎ ﻻ ﻳﻌﻠﹶﻤﻮﻥ« ﺟﻦ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭﻣﻰ ﺷﻮﺩ ﮔﻔﺖ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺭﻧﺪﻭﱃ ﻣﺎ ﻛﺒﻔﺒﺖ ﺁﻥ ﺭﺍ ﳕﻰﺩﺍﻧﻴﻢ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻻﺯﺩﻭﺍﺝ« ﺩﺭ ﺁﻳﻪ ﺍﺻﻨﺎﻑ ﻧﺒﺎﺷﺪ. ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺯﻭﺝ«. ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ،ﺁﻳﻪ ]ﺫﺍﺭﻳﺎﺕ [٤٩:ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻧﺮ ﻭ ﻣﺎﺩﮔﻰ ﺩﺭ ﲤﺎﻡ ﺍﺷﻴﺎﺀ ﻋﻤﻮﻣﻴﺖ ﺩﺍﺭﺩ ﻭ ﲨﻠﻪ »ﻛﻞﹼ ﺷﻰﺀ« ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﺟﻨﻴﺎﻥ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ . ﺠﻦ «ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺟﻨﻴﺎﻥ ﻣﺮﺩﺍﱏ ﺩﺍﺭﻧﺪ )ﻭﺍﻟﻠﹼﻪ ﻭ ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﻗﻮﻝ ﺁﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻰﮔﻔﺘﻨﺪ ]ﺟﻦ [٦:ﻳﻌﲎ ﻣﺮﺩﺍﱏ ﺍﺯ ﺁﺩﻣﻴﺎﻥ ﺑﻪ ﻣﺮﺩﺍﱏ ﺍﺯ ﺟﻦ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻧﺪ »ﺭِﺟﺎﻝﹲ ِﻣ ﻦ ﺍﹾﻟ ِ ﺍﻟﻌﺎﱂ(. - ١٢ﺩﺭﺑﺎﺭﻩ ﲡﺴﻢ ﻭ ﺩﻳﺪﻩ ﺷﺪﻥ ﺟﻦ ﺍﺯ ﻗﺮﺁﻥ ﭼﻴﺰﻯ ﺑﺪﺳﺖ ﻧﻴﺎﻭﺭﻳﺪﻡ ﳑﻜﻦ ﺍﺳﺖ ﺍﺯ ﻗﺼﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﳎﺴﻢ ﻣﻰﺷﻮﻧﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﻫﺴﺖ ]ﳕﻞ [٣٩:ﻭ ﻇﻬﻮﺭ ﺁﻥ ﺩﺭ ﲡﺴﻢ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻛﺎﺭ ﻭ ﻏﻮﺍﺻﻰ ﻣﻰﻛﺮﺩﻧﺪ ﻇﺎﻫﺮ ﺁﻧﺴﺖ ﻛﻪ ﳎﺴﻢ ﺷﺪﻩ ﻭ ﺁﻥ ﻛﺎﺭﻫﺎ ﺭﺍ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ. ﻭﱃ ﲡﺴﻢ ﻣﻠﻚ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺑﺸﺮ ﺩﺭ ﺁﻣﺪﻧﺶ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻣﺜﻞ ﲡﺴﻢ ﻣﻠﻚ ﺑﺮ ﻣﺮﱘ ﻛﻪ ﻣﺮﱘ ﭘﻨﺪﺍﺷﺖ ﺟﻮﺍﱏ ﺍﺳﺖ ﻭ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﺍﻧﺪﺍﺯﺩ ]ﻣﺮﱘ [١٧:ﻭ ﻣﺜﻞ ﺁﻣﺪﻥ ﻣﻠﻚﻫﺎ ﭘﻴﺶ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻟﻮﻁ ﺩﺭ ﻗﻀﻴﻪ ﺑﺸﺎﺭﺕ ﺑﻪ ﺍﺳﺤﻖ ﻭ ﻋﺬﺍﺏ ﻗﻮﻡ ﻟﻮﻁ. ﺩﺭ »ﺑﻠﺲ« ﮔﺬﺷﺖ ﻭ ﺩﺭ »ﺷﻄﻦ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﺟﻦ ﻫﻢ ﳎﺴﻢ ﻭ ﻣﺮﺋﻰ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﺍﺯ ﳊﺎﻅ ﻗﺮﺁﻥ ﻭﱃ ﺍﺯ ﳊﺎﻅ ﺍﺧﺒﺎﺭ ﺟﻦ ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﳎﺴﻢ ﻭ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﺩﺭ ﻛﺎﰱ ﺝ ١ ﺹ ٣٩٤ﻫﺴﺖ ﻛﻪ ﺳﻌﺪ ﺍﺳﻜﺎﻑ ﺁﺎ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻣﺮﺩﺍﱏ ﺯﺍﻫﺪ ﺩﻳﺪ ﺩ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ :ﺁﺎ ﺟﻨﻴﺎﻥ ﺍﻧﺪ ﻭ ﻧﻴﺰ ﺍﺑﻦ ﺟﺒﻞ ﺑﻪ ﺻﻮﺭﺕ ﻫﻨﺪﻯﻫﺎ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺻﻮﺭﻯ ﺩﻳﮕﺮ ﺩﻳﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﻭ ﻧﻘﻠﻬﺎ ﺯﻳﺎﺩ ﺍﺳﺖ . ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺟﻦ ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺟﻦ ﺍﺯ ﺁﲰﺎﻥ ﻧﻴﺰ ﻳﻜﻰ ﺍﺯ ﻣﻄﺎﻟﺐ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﻗﺮﺁﻥ ﺍﺳﺖ .ﻣﺎ ﺍﺑﺘﺪﺍ ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻭ ﺳﭙﺲ ﺧﻼﺻﻪ ﺁﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ .ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﻴﺎﻃﲔ ﻣﺘﻤﺮﺩﺍﻥ ﺟﻦ ﺍﻧﺪ ﻭ ﺟﻦ ﺑﻪ ﻃﻮﺭ ﺍﻃﻼﻕ ﻫﺮ ﺩﻭ ﺭﺍ ﺷﺎﻣﻞ ﺍﺳﺖ ﺍﻳﻨﻚ ﺁﻳﺎﺕ] :ﺟﻦ.[١٠-٨: ﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﻦ ﻗﺒﻼ ﳏﻠﻬﺎﺋﻰ ﺩﺭ ﺁﲰﺎﻥ ﺑﺮﺍﻯ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﺩﺍﺷﺘﻪﺍﻧﺪ .ﺳﭙﺲ ﺩﻳﺪﻩﺍﻧﺪ ﻛﻪ ﺁﲰﺎﻥ ﭘﺮ ﺍﺯ ﻧﮕﻬﺒﺎﻥ ﻭ ﺷﻬﺎﺏ ﺍﺳﺖ ﻭ ﺷﻬﺎﺏ ﺩﺭ ﻛﻤﲔ ﺁﺎ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﻣﻰﻛﻨﻨﺪ ﭘﻴﺶ ﺧﻮﺩ ﮔﻔﺘﻨﺪ :ﳕﻰﺩﺍﻧﻴﻢ ﺁﻳﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﲢﻮﻝ ﺭﺷﺪ ﻭ ﻛﻤﺎﱃ ﺑﺮﺍﻯ ﺍﻫﻞ ﺯﻣﲔ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﻭ ﻳﺎ ﺑﻼﺋﻰ ﺑﻪ ﺁﺎ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ.
ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﻦ ﻛﻪ ﺍﻳﻦ ﲢﻮﻝ ﺑﻌﺪ ﺍﺯ ﻭﻻﺩﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﻭ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﺁﻥ ﺭﺍ ﺩﺭ ﻭﻗﺖ ﺑﻌﺜﺖ ﺁﻥ ﺣﻀﺮﺕ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ١٨ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﺑﻠﺨﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺻﺎﰱ ﺩﺭ ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﺑﻠﺨﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺻﺎﰱ ﺩﺭ ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﺍﺣﺘﺠﺎﺝ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ :ﺍﻳﻦ ﳑﻨﻮﻋﻴﺖ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺯﻣﲔ ﭼﻴﺰﻯ ﻣﺎﻧﻨﺪ ﻭﺣﻰ ﺍﺯ ﺧﱪ ﺁﲰﺎﻥ ﻧﺒﺎﺷﺪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺁﻣﺪﻩ ﻣﻠﺘﺒﺲ ﻧﮕﺮﺩﺩ... ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ :ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺍﻝﹼ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﺩﺭ ﺁﲰﺎﻥ ﳏﻠﹼﻰ ﺑﺮﺍﻯ ﺩﺍﻧﺴﱳ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﻛﺎﺭﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺭﻭﻯ ﺯﻣﲔ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺟﻦ ﺑﻪ ﺁﳒﺎﻫﺎ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪﻩﺍﻧﺪ ﺍﻳﺎ ﻣﺮﺍﺩ ﺷﻨﻴﺪﻥ ﻛﻠﻤﺎﺕ ﻣﻼﺋﻜﻪ ﺑﻮﺩ؟ ﺁﻳﺎ ﺳﺨﻦ ﮔﻔﱳ ﻣﻼﺋﻜﻪ ﻣﺜﻞ ﻣﺎﻫﺎ ﻣﻰﺑﺎﺷﺪ؟. ] -٢ﺻﺎﻓﺎﺕ» [١٠-٦:ﺣِﻔﻈﹰﺎ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﻣﻔﻌﻮﻝ ﻓﻌﻞ ﻣﻘﺪﺭ ﺍﺳﺖ ﻳﻌﲎ »ﺣﻔِﻈﹾﻨﺎﻫﺎ ﺣِﻔﹾﻈ ﹰﺎ« ﻭ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ :ﻣﺎ ﺁﲰﺎﻥ ﻧﺰﺩﻳﻚ ﺭﺍ ﺑﺎ ﺯﻳﻨﱴ ﻛﻪ ﻛﻮﺍﻛﺐ ﺐ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺣﻔﻆ ﺑﻪ ﺑﺎﺷﺪ ﺭﻳﻨﺖ ﺩﺍﻳﺪﻡ ﻭ ﺍﺯ ﻫﺮ ﺷﻴﻄﺎﻥ ﻣﺘﻤﺮﺩ ﻭ ﰉ ﻓﺎﻳﺪﻩ ﳏﻔﻮﻇﺶ ﳕﻮﺩﱘ .ﻋﻠﻰ ﻫﺬﺍ ﻛﻮﺍﻛﺐ ﻓﻘﻂ ﺭﻳﻨﺖ ﺍﻧﺪ ﻧﻪ ﻣﻮﺟﺐ ﺣﻔﻆ» .ﻳﻘﹾﺬﹶﻓﻮ ﹶﻥ ِﻣ ﻦ ﹸﻛﻞﱢ ﺟﺎﻧ ٍ ﺨ ﹾﻄ ﹶﻔ ﹶﺔ« ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺘﺨﻠﹼﻔﲔ ﺑﻪ ﻭﺳﻴﻠﻪ ﺗﲑﻫﺎﻯ ﺷﻬﺎﺏ ﻃـﺮﺩ ﻒ ﺍ ﹾﻟ ﻭﺳﻴﻠﻪ ﻗﺬﻑ ﺍﺳﺖ ﻛﻪ ﺣﻘﻴﻘﺖ ﻭ ﻛﻴﻔﻴﺖ ﺁﻥ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﻧﻴﺴﺖ .ﻭ ﻇﻬﻮﺭ ﺁﻳﻪ ]ﻣﻠﻚ [٥:ﻭ »ِﺍﻟﹼﺎ ﻣ ﻦ ﺧ ِﻄ ﻣﻰﺷﻮﻧﺪ ﺁﺎ ﻫﻢ ﻣﺼﺎﺑﻴﺢ ﺍﻧﺪ ﻭ ﻫﻢ ﺭﺟﻮﻡ] .ﺣﺠﺮ.[١٨-١٦: ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﻮﺍﻛﺐ ﺳﻴﺎﺭﺍﺕ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﻭ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﺴﻤﺎﺀَﺍﻟﺪﻧﻴﺎ« ﺩﺭ ﺁﻥ ﺁﻳﺎﺕ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺁﲰﺎﺎﻯ ﻋﺎﱂ ﺑﻪ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﺁﲰﺎﻥ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ٥ﺳﻮﺭﻩ ﻣﻠﻚ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺁﲰﺎﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺯﻣﲔ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭﻟﲔ ﻃﺒﻘﻪ ﺟﻮ .ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﲰﺎﺀ« ﺑﻨﺪ ﻫﻔﺘﻢ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ »ﺭﺟﻢ« ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺨ ﹾﻄ ﹶﻔ ﹶﺔ «...ﻣﺒﻴﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﺍﺯ ﺁﺎ ﲣﻠﹼﻒ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻒ ﺍﹾﻟ »ﻻ ﻳﺴﻤﻌﻮ ﹶﻥ ﺍِﱃ ﺍﻟﹾﻤﻼ ِﺀ ﺍﹾﻟﺎﹶﻋﻠﻰ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﻴﺎﻃﲔ ﳕﻰﺗﻮﺍﻧﻨﺪ ﺑِﻤ ﻠﹶﺎﺀِﺍﻋﻠﻰ ﮔﻮﺵ ﺑﺪﻫﻨﺪ ﻭ »ﺍِﻟﹼﺎ ﻣ ﻦ ﺧ ِﻄ ﻣﻼﺀ ﺍﻋﻠﻰ ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻓﻮﺭﹰﺍ ﺷﻌﻠﻪﺍﻯ ﺁﺷﻜﺎﺭ ﻭ ﻧﻮﺭﺍﱏ ﺍﻭ ﺭﺍ ﺗﻌﻘﻴﺐ ﻣﻰﻛﻨﺪ .ﻭﱃ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﳑﻜﻦ ﺍﺳﺖ ﺟﺴﺘﻪ ﻭ ﮔﺮﳜﺘﻪ ﭼﻴﺰﻫﺎﱙ ﺑﺸﻨﻮﻧﺪ ﺯﻳـﺮﺍ ﺩﺭ ﺁﻳـﺎﺕ ﺩﻳﮕـﺮ ﺁﻣـﺪﻩ ]ﺷﻌﺮﺍﺀ[٢٢٣-٢١٠: ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺑﺘﺪﺍ ﻓﺮﻣﻮﺩﻩ ﻗﺮﺁﻥ ﺭﺍ ﺷﻴﺎﻃﲔ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻩﺍﻧﺪ ...ﻛﻪ ﺁﺎ ﺍﺯ ﲰﺎﻉ )ﻇﺎﻫﺮﹰﺍ ﺷﻨﻴﺪﻥ ﮔﻔﺘﮕﻮﻯ ﻣﻼﺀ ﺍﻋﻠﻰ( ﻣﻌﺰﻭﻝ ﺍﻧﺪ ...ﺳﭙﺲ ﻓﺮﻣﻮﺩﻩ :ﺁﺎ ﺑﺮ ﻫﺮ ﺩﺭﻭﻏﮕﻮﻯ ﳎﺮﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻣﺴﻤﻮﻉ ﺧﻮﻳﺶ ﺭﺍ ﺍﻟﻘﺎ ﻣﻰﻛﻨﻨﺪ ﻭ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺩﺭﻭﻏﮕﻮﺍﻧﺪ .ﺍﻳﻦ ﺳﺨﻦ ﻣﻰﺭﺳﺎﻧﺪ :ﺑﺎ ﻭﺟﻮﺩ ﺗﻌﻘﻴﺐ ﺗﲑﻫﺎﻯ ﺷﻬﺎﺏ ﺑﺎﺯ ﺑﻌﻀﻰ ﺍﺯ ﺁﺎ ﺟﺎﻥ ﺑﻪ ﺩﺭ ﺑﺮﺩﻩ ﻭ ﭼﻴﺰﻫـﺎﺋﻰ ﻣﻰﺁﻭﺭﻧﺪ .ﻭﺑﺮ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﺍﻟﻘﺎ ﻣﻰﻛﻨﻨﺪ . ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﻨﺪ ﺣﻮﺍﺩﺙ ﺁﻳﻨﺪﻩ ﺭﻭﻯ ﺯﻣﲔ ﺩﺭ ﺁﲰﺎﻥ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻧﻴﺰ .ﻭ ﺷﻴﺎﻃﲔ ﻗﺪﺭﺕ ﻭﺭﻭﺩ ﺑﻪ ﺁﳒﺎ ﻧﺪﺍﺭﻧﺪ » ﻭ ﺣﻔِﻈﹾﻨﺎﻫﺎ ِﻣ ﻦ ﹸﻛﻞﱢ ﺷﻴﻄﺎ ٍﻥ ﺭﺟﻴ ٍﻢ -ﻭ ﻳﻘﹾﺬﹶﻓﻮ ﹶﻥ ِﻣ ﻦ ﹸﻛﻞﱢ ﺟﺎﻧﺐ« ﻭﱃ ﭘﻴﺶ ﺍﺯ ﻭﻻﺩﺕ ﻳﺎ ﺑﻌﺜﺖ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺟﺎﻫﺎﺋﻰ ﺍﺯ ﺁﲰﺎﻥ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺍﺯ ﺁﳒﺎﺳﺮﻗﺖ ﲰﻊ ﻣﻰﻛﺮﺩﻧﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﻪ ﺧﻮﺩ ﺁﻥ ﳎﻤﻊ ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ » ﻭ ﺍِﻧﺎ ﻛﹸﻨﺎ ﻧ ﹾﻘ ﻌ ﺪ ﻣِﻨﻬﺎ ﻣﻘﺎ ِﻋ ﺪ ﻟﹶﻠﺴ ﻤ ِﻊ« ﺑﺎ ﻭﻻﺩﺕ ﻳﺎ ﺑﻌﺜﺖ ﺍﻥ ﺣﻀﺮﺕ ﺍﺯ ﺁﻥ ﻫﻢ ﳏﺮﻭﻡ ﺷﺪﻧﺪ. ﺍﻳﻦ ﺍﺳﺖ ﻇﻬﻮﺭ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﻭ ﺧﺪﺍ ﺑﻪ ﻭﺍﻗﻊ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ .ﺑﻌﻀﻰ ﻟﺰ ﺑﺰﺭﮔﺎﻥ ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺑﺎ ﺷﻬﺎﺏ ﻭ ﻏﲑﻩ ﺭﺍ ﲪﻞ ﺑﺮ ﺗﺸﺒﻴﻪ ﻋﺎﱂ ﻭﺍﻗﻊ ﺑﻪ ﳏﺴﻮﺳﺎﺕ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻛﻼﻣـﺶ ﺩﺭ »ﺷﻬﺐ« ﻧﻘﻞ ﻭ ﺑﺮﺭﺳﻰ ﺷﺪﻩ ﺍﺳﺖ . ﺩﺭ »ﲰﺎﺀ« ﺯﻳﺮ ﻋﻨﻮﺍﻥ )ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﺩﺭ ﺁﲰﺎﻥ( ﻣﺸﺮﻭﺣ ﹰﺎ ﺑﻴﺎﻥ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺁﲰﺎﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻏﲑ ﺍﺯ ﻣﻼﺋﻜﻪ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﺁﻳﺎﺕ ﺁﻥ ﺑﺮﺭﺳﻰ ﺷﺪﻩ ﺍﺳﺖ. ﻋﺪﻩﺍﻯ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺴﻠﹼﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻛﻪ ﭘﻴﺎﻣﺪﻫﺎﻯ ﻣﺮﻣﻮﺯﻯ ﺑﻪ ﻃﻮﺭ ﻣﺮﺗﺐ ﻭ ﻣﻮﺟﻬﺎﻯ ﻣﻨﻈﻢ ﺍﺯ ﺁﲰﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﺭﺳﺎﻝ ﻣﻰﮔﺮﺩﺩ ﻭ ﺁﻥ ﺭﺍ )ﰉ ﺳﻴﻢ ﻛﻴﻬﺎﱏ( ﻧﺎﻡ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻛﺎﺭﻝ ﺟﺎﻧﺴﻜﻰ ﺑﻪ ﺳﺎﻝ ١٩٣٢ﻣﻴﻼﺩﻯ ٨ﻣﺎﻩ ﻣﺮﺍﻗﺐ ﮔﺮﻓﱳ ﺍﻳﻦ ﭘﻴﺎﻡﻫﺎ ﺑﺎ ﺑﺎ ﰉ ﺳﻴﻢ ﺧﻮﺩ ﺷﺪ ﻭ ﺩﻳﺪ ﻫﺮ ﺷﺐ ﭼﻬﺎﺭ ﺩﻗﻴﻘﻪ ﺍﺯ ﺷﺐ ﻗﺒﻠﻰ ﺯﻭﺩﺗﺮ ﺍﺭﺳﺎﻝ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺁﻥ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﮔﺮﺩﺵ ﺯﻣﲔ ﺑﻪ ﺩﻭﺭ ﺧﻮﺭﺷﻴﺪ ﻣﻮﺟﺐ ﻣﻰﺷﻮﺩ ﻏﺮﻭﺏ ﻭ ﻃﻠﻮﻉ ﺳﺘﺎﺭﮔﺎﻥ ﻫﺮ ﺭﻭﺯ ﭼﻬﺎﺭ ﺩﻗﻴﻘﻪ ﺯﻭﺩﺗﺮ ﺍﺯ ﺭﻭﺯ ﻗﺒﻞ ﺑﺎﺷﺪ. ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ١٩٣٣ﻣﻴﻼﺩﻯ ﲰﻴﻨﺎﺭﻯ ﺍﺯ ﻣﺘﺨﺼﺼﲔ ﺍﻳﻦ ﻋﻠﻢ ﻣﻨﻌﻘﺪ ﺷﺪ .ﺟﺎﻧﺴﻜﻰ ﺩﺭ ﺍﻳﻦ ﲰﻴﻨﺎﺭ ﻃﻰ ﺑﻴﺎﻧﻴﻪﺍﻯ ﺍﺯ ﻣﺸﺎﻫﺪﺍﺕ ﺧﻮﺩ ﭘﺮﺩﻩ ﺑﺮﺩﺍﺷﺖ ﻭ ﻣﺘﺬﻛﹼﺮ ﺷﺪ ﻛﻪ ﺳﺘﺎﺭﮔﺎﻥ ﻣﻮﺟﻮﺩﺍﺗﻰ ﻣﻰﺑﺎﺷﻨﺪ ﻛﻪ ﻗﺎﺩﺭ ﺑﻪ ﺗﻜﻠﻢ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦ ﭘﻴﺎﻣﻬﺎﻯ ﺁﲰﺎﱏ ﻛﻪ ﺑﺎ ﺗﻠﺴﻜﻮﺎﻯ ﰉ ﺳﻴﻢ ﻗﺎﺑﻞ ﺩﺭﻳﺎﻓﺖ ﻫﺴﺘﻨﺪ ﺍﻧﺴﺎﻥ ﺭﺍﺩﺭ ﺷﻨﺎﺧﺖ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺟﻬﺎﻥ ﻛﻤﻚ ﻣﻰﻛﻨﺪ ...ﺩﺭ ﻓﻮﺭﻳﻪ ﺳﺎﻝ ١٩٤٢ﺩﻻﺋﻠﻰ ﺑﺮ ﺻﺤﺖ ﻧﻈﺮ ﺟﺎﻧﺴﻜﻰ ﺍﺿﺎﻓﻪ ﺷﺪ. ﺯﻳﺮﺍ ﺩﻳﺪﻩ ﺷﺪ ﻛﻪ ﻳﻚ ﺳﻠﺴﻠﻪ ﭘﻴﺎﻣﻬﺎﻯ ﻓﻀﺎﺋﻰ ﻛﺎﺭ ﺟﻬﺖ ﻳﺎﰉ ﺭﺍ ﺩﺍﺭﻯ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺑﻪ ﻛﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻣﺘﻮﻗﻒ ﻛﺮﺩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﭘﺲ ﺍﺯ ﻛﻮﺷﺶ ﻓﺮﺍﻭﺍﻥ ﺑﺎﻻﺧﺮﻩ ﺩﺭﻳﺎﻓﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﻭﻗﻔﻪ ﺩﺭ ﺍﺛﺮ ﻳﻚ ﺳﺮﻯ ﭘﻴﺎﻣﻬﺎﻯ ﺗﻠﮕﺮﺍﰱ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻳﻚ ﺳﻮﻯ ﻧﺎﺷﻨﺎﺧﺘﻪﺍﺯ ﻣﺎﻭﺭﺍﻯ ﺍﻓﻖ ﺑﻮﺩﻩ ﺍﺳﺖ )ﻧﻘﻞ ﺍﺯ ﻛﺘﺎﺏ ﻗﺮﺁﻥ ﺑﺮ ﻓﺮﺍﺯ ﺍﻋﺼﺎﺭ ﺗﺄﻟﻴﻒ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﻧﻮﻓﻞ ﺗﺮﲨﻪ ﺮﺍﻡ ﭘﻮﺭ ﻭ ﺷﻜﻴﺐ( . ﻓﻌﻼ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺗﻘﺮﻳﺒ ﹰﺎ ﻣﺴﻠﹼﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭﱃ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﳎﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﺎﺑﻖ ﺍﺷﺎﺭﻩ ﺷﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﺴﻠﹼﻢ ﻭ ﺣﺘﻤﻰ ﺍﺳﺖ . ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺏ ﻓﻮﻕ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﺟﻦ ﺑﺮﺍﻯ ﺷﻨﻴﺪﻥ ﭼﻨﲔ ﺍﺻﻮﺍﺗﻰ ﺑﻪ ﺁﲰﺎﻥ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪﻧﺪ ﻧﻪ ﺑﺮﺍﻯ ﺷﻨﻴﺪﻥ ﻭﺣﻰ ﺯﻳﺮﺍ ﻭﺣﻰ ﺭﺍ ﺟﺰ ﻛﺴﻴﻜﻪ ﺑﻪ ﺍﻭ ﻭﺣﻰ ﻣﻰﺷـﻮﺩ ﻛـﺴﻰ ﳕﻰﺷﻨﻮﺩ .ﻭ »ﻣﻠﹶﺎﺀ ﺍﹶﻋﻠﻰ« ﳘﺎﺎﺳﺖ ﻣﻪ ﳎﻤﻊ ﻣﻼﺋﻜﻪ. ﻭﱃ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﳐﺼﻮﺻﹰﺎ »ِﺍﻧ ﻬ ﻢ ﻋ ِﻦ ﺍﻟﺴ ﻤ ِﻊ ﻟﹶﻤﻌﺰﻭﻟﻮ ﹶﻥ« ﺑﺎ ﻣﻼﺣﻈﻪ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﺁﻥ ،ﺧﻼﻑ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ .ﻭ ﺧﻼﺻﻪ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺟﻨﻴﺎﻥ ﻣﻰﻛﻮﺷﻴﺪﻧﺪ ﺗﺎ ﺁﲰﺎﻥ ﺭﺍ ﺭﺻﺪ ﻛﻨﻨﺪ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻧﺪ ﺗﺎ ﺍﺯ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﺣﻮﺍﺩﺙ ﺁﻳﻨﺪﻩ ﻣﻄﻠﻊ ﺷﻮﻧﺪ. _______________________________________________ ﺟﻨﺖ = ﺑﺎﻍ .ﺸﺖ] .ﺑﻘﺮﻩ [٢٦٥:ﳘﭽﻮﻥ ﺑﺎﻏﻴﻜﻪ ﺩﺭ ﺑﻠﻨﺪﻯ ﺍﺳﺖ ﻭ ﺑﺎﺭﺍﻥ ﺗﻨﺪ ﻭ ﺩﺭﺷﺖ ﺩﺍﻧﻪ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪﻩ. ﲨﻊ ﺁﻥ ﺟﻨﺎﺕ ﺍﺳﺖ ﻣﺜﻞ ]ﺩﺧﺎﻥ. [٢٥: ﺟﻨﺖ ﺁﺧﺮﺕ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺯ ﺸﺖ ﻭ ﳏﻞﹼ ﺯﻧﺪﮔﻰ ﺍﺗﻘﻴﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﻟﻔﻆ ﺟﻨﺖ ﻭ ﺟﻨﺎﺕ ﺗﻌﺒﲑ ﺁﻣﺪﻩ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﺮ ﺻﻔﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻥ »ﺗﺠﺮﻯ ِﻣ ﻦ ﺗﺤﺘِﻬﺎ ﺍﻻﹶﻧﻬﺎﺭ« ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ .
ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺗﻌﺒﲑ ﻭ ﻧﺎﻣﮕﺬﺍﺭﻯ ﺑﺮﺍﻯ ﺗﺸﺒﻴﻪ ﺑﻪ ﺟﻨﺎﺕ ﺩﻧﻴﺎﺳﺖ ﻛﻪ ﺗﻔﻬﻴﻢ ﺁﻥ ﺁﺳﺎﻥ ﺷﻮﺩ ﻭ ﮔﺮﻧﻪ ﺟﻨﺎﺕ ﺁﺧﺮﺕ ﺭﺍ ﳕﻰﺗﻮﺍﻥ ﺑﺎ ﺑﺎﻏﺎﺕ ﺩﻧﻴﺎ ﻣﻘﺎﻳﺴﻪ ﻛﺮﺩ ،ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ﻛﻪ »ﺟﻨﺎﺕ« ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﳘﻴﺸﻪ ﻧﻜﺮﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﲎ :ﺟﻨﺎﺕ ﺑﻪ ﺧﺼﻮﺻﻰ . ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺁﻳﻪ ]ﺷﻮﺭﻯ [٢٢:ﻣﻌﺮﻑ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ »ﺍﳉﻨﺔ« ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﻋﻬﺪ ﺩﺭﺑﺎﺭﻩ ﺸﺖ ﺯﻳﺎﺩ ﺍﺳﺖ. ﻻﺯﻡ ﻧﻴﺴﺖ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻢ ﺑﻪ ﻏﻠﺒﻪ ﺑﻮﺩﻥ ﻭ ﻳﺎ ﻭﺻﻒ ﺑﻮﺩﻥ ﺁﻥ ،ﺑﺮﺍﻯ ﺸﺖ ﲝﺚ ﺷﻮﺩ ،ﺍﻣﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﺒﻴﻨﻴﻢ ﻗﺮﺁﻥ ﺸﺖ ﺁﺧﺮﺕ ﺭﺍ ﭼﮕﻮﻧﻪ ﻣﻌﺮﰱ ﻣﻰﻛﻨﺪ. ]-١ﳏﻤﺪ [١٥:ﻭﺻﻒ ﺸﱴ ﻛﻪ ﺑﻪ ﭘﺮﻫﻴﺰ ﻛﺎﺭﺍﻥ ﻭﻋﺪﻩ ﺷﺪﻩ ﭼﻨﲔ ﺍﺳﺖ :ﺩﺭ ﺁﻥ ﺮﻫﺎﺋﻰ ﺍﺯ ﺷﲑ ﻛﻪ ﻃﻌﻢ ﺁﻥ ﺗﻐﻴﲑ ﻧﻴﺎﻓﺘﻪ ﻭ ﺮﻫﺎﺋﻰ ﺍﺯ ﺷﲑ ﻛﻪ ﻃﻌﻢ ﺁﻥ ﺗﻐﻴﲑ ﻧﻴﺎﻓﺘﻪ ﻭ ﺮﻫﺎﱙ ﺍﺯ ﲬﺮ ﻛﻪ ﺑﺮﺍﻯ ﻧﻮﺷﻨﺪﮔﺎﻥ ﻟﺬﹼﺕ ﺍﺳﺖ ﻭ ﺮﻫﺎﱙ ﺍﺯ ﻋﺴﻞ ﺻﺎﻑ ﺷﺪﻩ ﻭ ﺑﺮﺍﻯ ﺁﺎﺳﺖ ﺩﺭ ﺁﻥ ﺟﻨﺖ ﺍﺯ ﳘﻪ ﻣﻴﻮﻩﻫﺎ ﻭ ﭼﺎﺭﻩ ﺳﺎﺯﻯ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ. ﺁﺏ ﻭ ﺷﲑﻳﲎ ﺗﻐﻴﲑ ﻭ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﻛﻪ ﺟﻨﺖ ﺁﺧﺮﺕ ﺩﺍﺭﺍﻯ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻞ ﻭ ﻓﺴﺎﺩ ﻧﻴﺴﺴﺖ ﺑﺎﻛﺘﺮﻯ ﻭ ﳐﻤﺮﻫﺎ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﻛﻬﻮﻟﺖ ﺧﱪﻯ ﻧﻴﺴﺖ ﻭ ﺷﲑ ﻭ ﻋﺴﻞ ﻭ ﲬﺮ ،ﺮ ﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﲤﺎﻡ ﻣﻴﻮﻩﻫﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁﻧﺎﻥ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ،ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺑﺎ ﺟﻨﺎﺕ ﺩﻧﻴﺎ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﳕﻰﺑﺎﺷﺪ. ] -٢ﺁﻝ ﻋﻤﺮﺍﻥ] [١٣٣:ﺣﺪﻳﺪ.[٢١: ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭﺳﻌﺖ ﺸﺖ ﻭﺳﻌﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺫﻛﺮ ﺷﺪﻩ ،ﺑﻪ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺍﻭﻝ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﳘﻪ ﺗﺒﺪﻳﻞ ﺑﻪ ﺸﺖ ﺷﺪﻩ ﻭ ﺟﺰﺀ ﺁﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﭘﺲ ﻳﺎ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﻭ ﻳﺎ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﺁﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻛﺴﻰ ﺩﺍﻧﺎ ﻧﻴﺴﺖ . ] -٣ﺭﻋﺪ] [٣٥:ﻓﺮﻗﺎﻥ١٥:ﻭ [١٦ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ،ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺧﻮﺭﺩﱏ ﺸﺖ ﺩﺍﺋﻤﻰ ﺍﺳﺖ ﻭ ﲤﺎﻡ ﺷﺪﱏ ﻧﻴﺴﺖ ﻭ ﺸﺖ ﳘﻴﺸﮕﻰ ﺕ ﺍﺳﺖ ﻭ ﺍﻫﻞ ﺸﺖ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻭ ﺍﻫﻞ ﺸﺖ ﻫﺮ ﭼﻪ ﲞﻮﺍﻫﻨﺪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ ﲨﻠﻪ »ﹶﻟ ﻢ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺎ ﺅ ﹶﻥ ﹶﻟ ﻬ ﻢ ﻣﺎ ﻳﺸﺎ ﺅ ﹶﻥ« ﭘﻨﺞ ﺑﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺸﺖ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻭ ﻳﺎﺯﺩﻩ ﺑﺎﺭ »ﺟﻨﺎ ﻋ ﺪ ِﻥ« )ﻳﻬﺸﺖﻫﺎﻯ ﺟﺎﻭﺩﺍﻥ( ﺁﻣﺪﻩ ﺍﺳﺖ . ] -٤ﺣﺎﻗﺔ] [٢٢:ﻏﺎﺷﻴﺔ [١٦-١٠:ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﺸﺖ ﺁﺧﺮﺕ ﻭ ﻧﻌﻴﻢ ﺁﻧﺴﺖ ﻭ ﺍﺯ ﻋﻴﺶ ﭘﺴﻨﺪﻳﺪﻩ ﺁﻥ ﺧﱪ ﻣﻰﺩﻫﻨﺪ. ] -٥ﺗﻮﺑﻪ [٢١:ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺩﻭﺍﻡ ﻧﻌﻤﺖ ﺁﻥ ﻭﺍﻓﺮ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ .ﳐﻔﻰ ﳕﺎﻧﺪ ﺍﮔﺮ ﲞﻮﺍﻫﻴﻢ ﺭﺍﺟﻊ ﺑﻪ ﺟﻨﺖ ﺁﺧﺮﺕ ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﺑﮕﻮﺋﻴﻢ ﺑﺎﻳﺪ ﺻﺪﻫﺎ ﺁﻳﻪ ﻧﻘﻞ ﻭ ﺗﺮﲨﻪ ﳕﺎﺋﻴﻢ ،ﻓﺮﻕ ﻳﺴﻴﺎﺭ ﺍﻫﻢ ﻧﻌﻤﺖ ﻭ ﻟﺬﹼﺕ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺁﻧﺴﺖ ﻛﻪ ﻧﻌﻤﺖ ﺩﻧﻴﺎ ﻓﺎﱏ ﻭ ﻧﺎﭘﺎﻳﺪﺍﺭ ﻭ ﺯﻭﺩﮔﺬﺭ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﺩﺍﻣﻪ ﺁﻥ ﻭ ﻋﺎﺩﺕ ﺷﺪﻥ ﻣﻮﻗﻌﻴﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻭﱃ ﻧﻌﻤﺖ ﺁﺧﺮﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﻭ ﺍﺻﻼ ﻧﻘﺼﺎﻥ ﻭ ﺗﻐﻴﲑ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ،ﺍﻳﻦ ﺍﺳﺖ ﻓﺮﻕ ﺍﺳﺎﺳﻰ ﺍﻳﻦ ﺳﺮﺍ ﻭ ﺁﻥ ﺳﺮﺍ. ﺩﺭ ﺗﻌﺮﻳﻒ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ ﻣﻰﺧﻮﺍﻧﻴﻢ ]ﺍﻋﺮﺍﻑ [٤٩:ﺩﻧﻴﺎﺋﻰ ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻧﺪﻭﻩ ﻓﻌﻠﻰ ﻭ ﺧﻮﻑ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ،ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺩﺭ ﺩﻧﻴﺎ ﻣﻴﺴﺮ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﺩﻣﻰ ﳘﻮﺍﺭﻩ ﻧﻘﺼﺎﻥ ﻓﻌﻠﻰ ﺩﺍﺭﺩ ﻛﻪ ﺳﺒﺐ ﺍﻧﺪﻭﻩ ﺍﻭﺳﺖ ﻭ ﺗﺮﺱ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﺯﻭﺍﻝ ﻧﻌﻤﺖ ﻭ ﻣﺮﮒ ﻭ ﺗﺼﺎﺩﻑﻫﺎ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺑﺎﻋﺚ ﺧﻮﻑ ﺍﻭﺳﺖ .ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺯ ﳊﺎﻅ ﺣﺎﻝ ﻧﻘﺼﺎﻥ ﻭ ﺍﻧﺪﻭﻩ ﻭ ﺍﺯ ﳊﺎﻅ ﺁﻳﻨﺪﻩ ﺧﻮﻑ ﻭ ﺯﻭﺍﻝ ﻭ ﻛﻢ ﺷﺪﻥ ﻧﻴﺴﺖ ﲨﻠﻪ ﻓﻮﻕ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ﺁﻧﭽﻪ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎ ﺑﺎﺷﺪ ﻣﺸﺮﻭﻁ ﺍﺳﺖﺯﻳﺮﺍ ﺩﺭ ﺩﻧﻴﺎ ﺍﺯ ﺧﻮﻑ ﻭ ﺣﺰﻥ ﻓﺮﺍﺭﻯ ﻧﻴﺴﺖ ﻭ ﺍﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﺍﺳﺖ ﻣﻄﻠﻖ ﻭ ﰉ ﻏﻴﺪ ﻣﻰﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺸﺖ ﻣﻄﻠﻘ ﹰﺎ ﺍﻧﺪﻭﻩ ﻭ ﺗﺮﺳﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﲤﺎﻡ ﺁﺎ ﺭﺍ ﻛﻪ ﲨﻌﹰﺎ ﭼﻬﺎﺭﺩﻩ ﺑﺎﺭ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﺋﺎﻧﺴﺖ ﺑﻪ ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ »ﺧﻮﻑ« ﺭﺟﻮﻉ ﺷﻮﺩ .ﺍﻳﻀﹰﺎ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻗﻴﺎﻣﺖ«. _______________________________________________ ﺟﲎ = ﭼﻴﺪﻥ ﻣﻴﻮﻩ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﻨﺪ» :ﺟﲎ ﺍﻟﺜﻤﺮﺓ:ﺗﻨﺎﻭﳍﺎ ﻣﻦ ﺷﺠﺮﻫﺎ«] ،ﺭﲪﻦ» [٥٤:ﺟﲎ« ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ »ﳎﻨﻰ« ﻳﻌﲎ ﭼﻴﺪﻩ ﺷﺪﻩ ﻛﻪ ﻋﺒﺎﺭﺕ ﺁﺧﺮﺍﻯ ﻣﻴﻮﻩ ﺍﺳﺖ .ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺸﺖ ﻭ ﻣﻴﻮﻩ ﻫﺮ ﺩﻭ ﺸﺖ ﺑﻪ ﺩﺳﺘﺮﺱ ﺍﺯ ]ﻣﺮﱘ [٢٥:ﻣﻰﺍﻓﻜﻨﺪ ﺑﺮ ﺗﻮ ﺧﺮﻣﺎﺋﻰ ﺗﺎﺯﻩ .ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺟﻨﻰ ﺁﻥ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﻟﺴﺎﻋﺔ ﭼﻴﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ .ﮔﻨﺎﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻨﺎﻳﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﺨﺺ ﮔﻨﺎﻩ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺧﻮﻳﺶ ﻣﻰﻛﺸﺪ ،ﺭﺍﻏﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺭﺍ ﺩﺭ ﺟﻨﺎﻳﺖ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ . _______________________________________________ ﺟﻬﺎﺯ = ﺷﻰﺀ ﺁﻣﺎﺩﻩ .ﺍﺯ ﻣﺘﺎﻉ ﻭ ﻏﲑﻩ .ﲡﻬﻴﺰ :ﲪﻞ ﺑﺎ ﻓﺮﺳﺘﺎﺩﻥ ﺁﻥ ﻣﺘﺎﻉ ﻭ ﻏﲑﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ﲡﻬﻴﺰ ﻟﺸﮕﺮ ،ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﺁﻥ ﻭ ﲡﻬﻴﺰ ﻟﺸﮕﺮ ،ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﻣﻘﺪﻣﺎﺕ ﺩﻓﻦ ﺍﻭﺳﺖ » ﺟﻬﺰ ﺍﳉﻴﺶ:ﻫﻴﺄﺓ«. ]ﻳﻮﺳﻒ [٥٩:ﭼﻮﻥ ﺁﺎ ﺭﺍ ﺑﻠﻮﺍﺯﻡ ﻭ ﻣﺘﺎﻋﺸﺎﻥ ﺁﻣﺎﺩﻩ ﻛﺮﺩ ﮔﻔﺖ :ﺑﺮﺍﺩﺭﺗﺎﻥ ﺭﺍ ﭘﻴﺶ ﻣﻦ ﺁﺭﻳﺪ. _______________________________________________ ﺟﻬﺪ = )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﺿﻢ ﺁﻥ( ﺻﻌﻮﺑﺖ ﻭ ﻣﺸﻘﹼﺖ .ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ ﻣﻌﲎ ﻣﻰﻛﻨﺪ .ﺻﺤﺎﺡ ﻃﺎﻗﺖ )ﺳﺨﱴ( ﺕ ﺍﹾﻟ ﻌ ﺪﻭ «ﻳﻌﲎ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﺩﴰﻦ ﻣﺸﻘﹼﺖ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﳘﻮﺍﺭ ﻛﺮﺩﻡ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ٧٩ﺗﻮﺑﻪ ﻓﺮﻣﻮﺩ ﺟﻬﺪ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ٢١٧ﺑﻘﺮﻩ ﻓﺮﻣﺎﻳﺪ» :ﺟﺎ ﻫ ﺪ ﻭ ﻓﺘﺢ ﺁﻥ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﻭ ﺁﻥ ﻣﺎﺩﺍﺭ ﻛﺮﺩﻥ ﺧﻮﺩ ﺑﺮ ﻣﺸﻘﹼﺖ ﺍﺳﺖ ﻭ ﺍﺯ ﺷﻌﱮ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺟﻬﺪ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺩﺭ ﻋﻤﻞ ﻭ ﺟﻬﺪ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﺩﺭ ﻗﻮﺕ ﻭ ﻃﻌﺎﻡ ﺍﺳﺖ ﻭ ﺍﺯ ﻗﺘﻴﱮ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺟﻬﺪ )ﺑﻪ ﻓﺘﺢ( ﻣﺸﻘﹼﺖ ﻭ ﺑﻪ ﺿﻢ ﻃﺎﻋﺖ ﺍﺳﺖ .ﺑﻨﺎﺑﺮ ﺍﻗﻮﺍﻝ ﮔﺬﺷﺘﻪ ﻣﻌﻨﺎﻯ :ﻓﻼﱏ ﺟﻬﺎﺩ ﻛﺮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺪﺭﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺍﻧﺪﺍﺧﺖ ،ﻣﺘﺤﻤﻞ ﻣﺸﻘﹼﺖ ﮔﺮﺩﻳﺪ ،ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ ﻛﺮﺩ .ﺟﺎﻣﻊ ﳘﻪ ﺍﻗﻮﺍﻝ ﻗﻮﻝ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺳﺖ ﭘﺲ ﺟﻬﺪ ﻭ ﺟﻬﺎﺩ ﻳﻌﲎ :ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ. ]ﻋﻨﻜﺒﻮﺕ [٦:ﻫﺮﻛﻪ ﺗﻼﺵ ﻛﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺯﺩ ،ﻓﻘﻂ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺗﻼﺵ ﻣﻰﻛﻨﺪ ﺧﺪﺍ ﺍﺯ ﻣﺮﺩﻡ ﰉ ﻧﻴﺎﺯ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ [٣٥:ﺑﻪ ﺳﻮﻯ ﺧﺪﺍ ﻭﺳﻴﻠﻪ ﺟﻮﺋﻴﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺗﻼﺵ ﻛﻨﻴﺪ . ﺟﻬﺎﺩ )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺗﻼﺵ ﻭ ﻧﻴﺰ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﻨﮓ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﻭ ﺟﻨﮓ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺎﺩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎﺭ ﻧﺞ ﺍﺳﺖ ]ﻓﺮﻗﺎﻥ [٥٢:ﳎﺎﻫﺪ: ﺗﻼﺵ ﻛﻨﻨﺪﻩ ﺟﻨﮓ ﻛﻨﻨﺪﻩ ]ﻧﺴﺎﺀ[٩٥: ]ﺍﻧﻌﺎﻡ [١٠٩:ﻗﺴﻢ ﻳﺎﺩ ﻛﺮﺩﻧﺪ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻣﺆﻛﺪ ﻭ ﳏﻜﻢ ،ﻳﻌﲎ ﺁﻧﭽﻪ ﻣﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺁﻧﺮﺍ ﳏﻜﻢ ﻛﺮﺩﻧﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺁﻧﭽﻪ ﻗﺪﺭﺕ ﺩﺍﺷﺘﻨﺪ ﻛﻮﺷﻴﺪﻧﺪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ :ﺗﻘﺪﻳﺮ ﺍﻳﻦ ﺍﺳﺖ » ﺟﻬﺪﻭﺍ ﺟ ﻬ ﺪ ﺍﹶﻳﻤﺎِﻧ ِﻬ ﻢ« .ﺍﻳﻦ ﺗﻌﺒﲑ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺑﺪﻛﺎﺭﺍﻥ ﺍﺳﺖ .
ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ :ﺍﻓﻬﺎﻝ ﺍﻳﻦ ﻣﺎﺩﻩ ﺩﺭ ﻗﺮﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﻜﺜﲑ ﺍﺳﺖ ﻧﻪ ﺑﲔ ﺍﻻﺛﻨﲔ ﻭ ﺗﻜﺜﲑ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﻣﻔﺎﻋﻠﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﺜﻼ ﺍﺯ ]ﺣﺞ[٧٨: ﺳﻪ ﺗﻼﺵ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻳﻜﻰ ﺍﺯ ﻣﺎﺩﻩ ﻳﻜﻰ ﺍﺯ ﻫﻴﺌﺖ ﻭ ﻳﻜﻰ ﺍﺯ »ﺣﻖ ﺟﻬﺎﺩﺓ« ﻳﻌﲎ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺗﻼﺵ ﻛﻨﻴﺪ ﺗﻼﺵ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪ. ]ﺗﻮﺑﻪ [٧٩:ﺁﻧﺎﻧﻜﻪ ﺭﺍﻏﺒﲔ ﺍﺯ ﻣﺆﻣﻨﲔ ﺩﺭ ﺻﺪﻗﺎﺕ ﺭﺍ ﺧﺮﺩﻩ ﻣﻰﮔﲑﻧﺪ ﻭ ﻧﻴﺰ ﺑﻪ ﻛﺴﺎﻧﻴﻜﻪ ﺟﺰ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻃﺎﻗﺖ ﻭ ﺗﻼﺵ ﺧﻮﺩ ﭘﻴﺪﺍ ﳕﻰﻛﻨﻨﺪ ﻋﻴﺐ ﻣﻴﮕﲑﻧﺪ. ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺛﺮﻭﲤﻨﺪﺍﻥ ﺭﺍ ﺩﺭ ﺩﺍﺩﻥ ﺯﻛﻮﺓ ﻣﺴﺨﺮﻩ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻫﻢ ﺩﺳﺘﺘﮕﺎﻧﺮﺍ ،ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ »ﻻ ﻳﺠِﺪﻭ ﹶﻥ ﺍِﻟﹼﺎ ﺟ ﻬ ﺪ ﻫ ﻢ« ﻳﻌﲎ ﺟﺰ ﺗﻼﺵ ﺧﻮﺩ ﭼﻴﺰﻯ ﭘﻴـﺪﺍ ﳕﻰﻛﻨﻨﺪ ﻗﻬﺮﹰﺍ ﻛﻤﻚ ﻣﺎﱃ ﺁﺎ ﺩﺭ ﺭﺍﻩ ﺍﺳﻼﻡ ﻛﻢ ﺍﺳﺖ . _______________________________________________ ﺟﻬﺮ = ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻭ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺩﻳﺪﻥ ﺑﺎﺷﺪ ﻳﺎ ﺷﻨﻴﺪﻥ ﻣﺜﻞ ]ﳓﻞ [٧٥:ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﺩﻳﺪﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﺭﻋﺪ [١٠:ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﻨﻴﺪﻥ ﺍﺳﺖ ﭘﺲ ﺟﻬﺮ ﻫﻢ ﻗﻮﱃ ﺍﺳﺖ ﻭ ﻫﻢ ﻓﻌﻠﻰ . ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪﻛﻪ ﺟﻬﺮ ﻗﻮﱃ ،ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻣﻌﻤﻮﱃ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺷﺒﻴﻪ ﺑﻪ ﻓﺮﻳﺎﺩ ﺍﺳﺖ .ﺩﺭﺑﺎﺭﻩ ﺩﻋﻮﺕ ﺣﻀﺮﺕ ﻧﻮﺡ ﻫﺴﺖ ]ﻧﻮﺡ [١٠-٨:ﻣﻘﺎﺑﻠﻪ ﺟﻬﺎﺭ ﺑﺎ ﺍﻋﻼﻥ ﻣﺒﻴﻦ ﺑﻮﺩﻥ ﺟﻬﺎﺭ ﺑﻪ ﻣﻌﲎ ﻓﺮﻳﺎﺩ ﺍﺳﺖ ﻳﻌﲎ ﺁﺎ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﻋﻠﲎ ﻭ ﭘﻨﻬﺎﱏ ﺩﻋﻮﺕ ﻛﺮﺩﻡ .ﻭ ﺍﺯ ﻛﺮﳝﻪ ]ﺣﺠﺮﺍﺕ [٢:ﻧﻴﺰ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﭼﻮﻥ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺳﺨﻦ ﻣﻰﮔﻔﺘﻨﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺁﻥ ﻃﻮﺭ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ،ﻰ ﺷﺪﻧﺪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ]ﻃﻪ [٧:ﻓﺮﻣﻮﺩﻩ :ﺟﻬﺎﺭ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺳﻮﺭﻩ ﻧﻮﺡ ﻓﺮﻳﺎﺩ ﮔﻔﺘﻪ ﺕ ﺟﻬﺮﹰﺍ ﻭ ﺟﻬﺎﺭﹰﺍ:ﺍﹶﻋﻼ ﻩ« . ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ » ﺟ ﻬ ﺮ ﺍﻟﺼﻮ ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺗﱰﹼﻝ ﻛﻨﻴﻢ ﺑﺎﻳﺪ ﺑﮕﻮﺋﻴﻢ ﻛﻪ »ﺟﻬﺮ« ﻣﻄﻠﻖ ﻭ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺻﺪﺍﻯ ﻋﺎﺩﻯ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭ ﺑﺎ ﻣﻮﺍﺭﺩ ﻭ ﻗﺮﺍﺋﻦ ﻣﻰﺗﻮﺍﻥ ﭘﻰ ﺑﺮﺩ ﻛﻪ ﺁﻳﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﻼ ﺩﺭ ﺁﻳﻪ ]ﺭﻋﺪ [١٠:ﺻﺪﺍﻯ ﻋﺎﺩﻯ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻣﺮﺍﺩ ﺍﺳﺖ. ﻓﺮﻳﺎﺩ ﻣﺮﺍﺩ ﺍﺳﺖ ﻳﺎ ﺻﺪﺍﻯ ﻋﺎﺩﻯ ﻣﺜ ﹰ ﺖ ﺍِﻃﹾﺮﺍﻗـﻰ ﻭ ﺕ ﺧﻔﹸﻮﺗﹰﺎ :ﺳ ﹶﻜ ﻦ« ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ١٤٧ﻫﺴﺖ» :ﻟﻴﻌﻈﻜﻢ ﻫﺪﻭﻯ ﻭ ﺧ ﹸﻔ ﺖ ﺍﻟﺼ ﻮ * ]ﺍﺳﺮﺍﺀ [١١٠:ﺧﻔﻮﺕ ﺑﻪ ﻣﻌﲎ ﺁﺭﺍﻣﻰ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ » :ﺧ ﹶﻔ ِ ﺳﻜﻮﻥ ﺍﻃﺮﻟﻔﻰ« ﺗﺎ ﻧﺼﻴﺤﺖ ﻛﻨﺪ ﴰﺎ ﺭﺍ ﰉ ﺣﺮﻛﺖ ﺑﻮﺩﱎ ﻭﺁﺭﺍﻣﻰ ﺍﻃﺮﺍﻓﻢ ﻛﻪ ﺑﻪ ﻧﻘﻞ ﳏﻤﺪ ﻋﺒﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺍﻃﺮﺍﻑ ﭼﺸﻤﻬﺎﻯ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍﺧﻔﻮﺕ ﺩﺭ ﻛﻼﻡ ﺁﻫﺴﺘﮕﻰ ﺠ ﻬ ﺮ« ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺍﺳﺖ ﻭ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ :ﳕﺎﺯﺕ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺑﺎ ﺻﺪﺍﻯ ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﳐﻮﺍﻥ ﻣﻴـﺎﻥ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻳﻦ ﻗﺮﻳﺘﻪ ﻣﻰﺷﻮﺩ ﻓﻬﻤﻴﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻻ ﺗ ﻼ« ﳎﻤﻞ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺭﻭﺍﻳﺎﺕ ﻧﺒﻮﺩ ﻚ ﺳِﺒﻴ ﹰ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺁﻫﺴﺘﻪ ﺷﺪﻳﺪ ،ﻣﺮﺍﺗﺐ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﻓﻬﻢ ﻣﻮﺍﺭﺩ ﺟﻬﺮ ﻭ ﺍﺧﻔﺎﺕ ﺩﺭ ﳕﺎﺯﻫﺎ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﺩﺍﺭﱘ ﻭ »ﻭﺍﺑﺘ ِﻎ ﺑ ﻴ ﻦ ﺫِﻟ ﺍﺯ ﺁﻥ ﲣﻴﲑ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﺪ ﻭﱃ ﺟﻬﺮ ﻭ ﺍﺧﻔﺎﺕ ﺩﺭ ﳕﺎﺯ ﭼﻨﺎﻧﻜﻪ ﻓﻘﻬﺎ ﮔﻔﺘﻪﺍﻧﺪ ﻋﺰﳝﺖ ﺍﺳﺖ . ]ﻧﺴﺎﺀ [١٤٨:ﺧﺪﺍ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ ﮔﻔﺘﺎﺭ ﺑﺪ ﺭﺍ ﺩﻭﺳﺖ ﳕﻰﺩﺍﺭﺩ ﻣﮕﺮ ﺍﺯ ﻛﺴﻰ ﻛﻪ ﺳﺘﻢ ﺩﻳﺪﻩ ﺍﺳﺖ . ﺁﻳﻪ ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﻛﻪ ﻣﻈﻠﻮﻡ ﺣﻖ ﺩﺍﺭﺩ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭ ﻇﻠﻢ ﻇﺎﱂ ﺭﺍ ﺍﻇﻬﺎﺭ ﳕﺎﻳﺪ ﻭ ﺁﻥ ﺍﺯ ﻣﻮﺍﺭﺩ ﻏﻴﺒﺖ ﻭ ﺍﺷﺎﻋﻪ ﻓﺤﺸﻞﺀ ﻧﻴﺴﺖ . ﺟﻬﺮﺓ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﺷﺪﻩ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﺑﻘﺮﻩ [٥٥:ﻫﺮﮔﺰ ﺑﻪ ﺗﻮ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﱘ ﺗﺎ ﺧﺪﺍ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﺑﺒﻴﻨﻴﻢ ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﮔﻮﻳﺪ ﺭﺅﻳﺖ ﳑﻜﻦ ﺍﺳﺖ ﺩﺭ ﺧﻮﺍﺏ ﻭ ﻳﺎ ﺑﺎ ﻗﻠﺐ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﻓﺮﻣﻮﺩﻩ »ﺟﻬﺮﺓ« ﻓﻘﻂ ﺩﻳﺪﻥ ﺑﺎ ﭼﺸﻢ ﺍﺳﺖ ﻳﻌﲎ ﻳﻬﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ :ﺑﺎﻳﺪ ﺧﺪﺍ ﺭﺍ ﻣﺎﻧﻨﺪ ﻳﻚ ﭼﻴﺰ ﻣﺎﺩﻯ ﺑﺒﻴﻨﻴﻢ. _______________________________________________ ﺟﻬﻞ = ﻧﺎﺩﺍﱏ .ﺟﺎﻫﻞ :ﻧﺎﺩﺍﻥ .ﺳﻔﻴﻨﻪ .ﰉ ﺍﻋﺘﻨﺎ .ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺁﻥ ﺭﺍ ﻧﺎﺩﺍﱏ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ. ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ٦٧ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ :ﺑﻪ ﻓﻮﱃ ﺍﻥ ﺿﺪ ﺣﻠﻢ ﺍﺳﺖ )ﻳﻌﲎ ﺳﻔﺎﻫﺖ(. ﻧﮕﺎﺭﺭﻧﺪﻩ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﻣﻰﭘﺴﻨﺪﻡ ﻭ ﺩﺭ ﺑﻴﺸﺘﺮ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ،ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺳﻔﺎﻫﺖ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ .ﻣﺜﻼ ﺁﳒﺎ ﻛﻪ ﺁﻣﺪﻩ] :ﻳﻮﺳﻒ [٣٣:ﻣﻘﺼﻮﺩ ﺁﻧﺴﺖ ﻛﻪ :ﺑﻪ ﺯﻧﺎﻥ ﻣﻴﻞ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻛﺴﺎﱏ ﻣﻰﺷﻮﻡ ﻛﻪ ﺳﻔﻴﻨﻪﺍﻧﺪ ﻭ ﺑﻪ ﺣﻘﺎﺋﻖ ﰉ ﺍﻋﺘﻨﺎ .ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺁﻳﺎﺕ ﻭ ﻧﻈﺎﺋﺮ ﺁﺎ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻋﺪﻡ ﻋﻠﻢ ﲪﻞ ﻛﺮﺩﻥ ﻏﻠﻂ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﻋﺪﻡ ﻋﻠﻢ ﺩﺭ ﺑﻴﺸﺘﺮ ﻣﻮﺍﺭﺩ ﻋﺬﺭ ﺍﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻘﺎﻡ ﻋﺪﻡ ﻋﺬﺭ ﻭ ﻋﻘﻮﺑﺖ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺑﻠﻰ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ [٢٧٣:ﻣﻨﻈﻮﺭ ﻋﺪﻡ ﻋﻠﻢ ﺍﺳﺖ . * ]ﻳﻮﺳﻒ [٨٩:ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳﻒ ﺍﺯ ﻛﺎﺭ ﻭ ﻋﻤﻞ ﺧﻮﺩ ﰉ ﺧﱪ ﻧﺒﻮﺩﻧﺪ ﺑﻠﻜﻪ ﺟﻬﺎﻟﺖ ﺁﺎ ﳘﺎﻥ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻮﺩ ﺯﻳﺮﺍ ﻛﻪ ﺁﺎ ﻳﻮﺳﻒ ﺭﺍ ﻣﻰﺷﻨﺎﺧﺘﻨﺪ ﻭ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻛﺎﺭ ﺧﻼﻑ ﻣﻰﻛﻨﻨﺪ، ﺍﻳﻦ ﺟﻬﺎﻟﺖ ﺑﺎﻋﺚ ﻣﺴﺌﻮﻟﻴﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻭ ﺳﺒﺐ ﻋﺬﺍﺏ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺟﻬﺎﻟﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﻋﺪﻡ ﻋﻠﻢ ﺣﺴﺎﺑﺶ ﭼﻨﺪﺍﻥ ﺳﺨﻦ ﻧﻴﺴﺖ ﳐﺼﻮﺻ ﹰﺎ ﻛﻪ ﺑﻪ ﺍﻋﻨﺎﺩ ﺗﻮﺃﻡ ﻧﺒﺎﺷﺪ. ]ﺑﻘﺮﻩ [٦٧:ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﻣﺴﺨﺮﻩ ﻛﺎﺭ ﻣﺮﺩﺍﻥ ﺳﻔﻴﻪ ﻭ ﰉ ﺍﻋﺘﻨﺎ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺳﺖ ﻭ ﻛﺎﺭ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺧﻼﻑ ﺁﻧﭽﻪ ﺩﺭﻙ ﻣﻰﻛﻨﻨﺪ ﻛﺎﺭ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻨﺪ ،ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﳕﻞ [٥٥:ﻳﻌﲎ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﻣﻰﺯﻧﻴﺪ .ﺍﻳﻨﮕﻮﻧﻪ ﺟﻬﺎﻟﺖﻫﺎ ﳘﻪ ﺗﻮﺃﻡ ﺑﺎ ﻋﻠﻢ ﺍﻧﺪ ﻳﻌﲎ ﻋﺎﻣﻞ ﺩﺭ ﻭﻗﺖ ﻋﻤﻞ ﻧﺴﺒﺖ ﺑﻪ ﻓﻬﻢ ﻭ ﻋﻘﻴﺪﻩﺍﺵ ﻋﺎﱂ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻋﻤﻠﺶ ﰉ ﺍﻋﺘﻨﺎ ﺍﺳﺖ ﻭ ﻋﻠﺖ ﻣﺴﺌﻮﻝ ﺑﻮﺩﻥ ﳘﺎﻥ ﺍﺳﺖ .ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻭ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ: ﺍﻟﻒ] :ﺍﺣﺰﺍﺏ.[٧٣-٧٢: ﻳﻌﲎ :ﻣﺎ ﺍﻳﻦ ﺍﻣﺎﻧﺖ ﺭﺍ ﺑﺮ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﻭ ﻛﻮﻫﻬﺎ ﻋﺮﺿﻪ ﻛﺮﺩﱘ ﻭﱃ ﺍﺯ ﺑﺮﺩﺍﺷﱳ ﺁﻥ ﺍﻣﺘﻨﺎﻉ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﺑﺘﺮﺳﻴﺪ ﭘﺲ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻛﻪ ﻭﻯ ﺳﺘﻢ ﭘﻴﺸﻪ ﻭ ﻧﺎﺩﺍﻥ ﺑﻮﺩ ،ﺗﺎ ﺧﺪﺍ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﻨﺎﻓﻖ ﻭ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﺸﺮﻙ ﺭﺍ ﻋﺬﺍﺏ ﻛﻨﺪ ﻭ ﺑﺮ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﺆﻣﻦ ﺗﻮﺑﻪ ﳕﺎﻳﺪ ﻭ ﺧﺪﺍ ﭼﺎﺭﻩ ﺳﺎﺯ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ . ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣﺎﻧﺖ ﻋﻘﻞ ﻭ ﺗﻔﻜﹼﺮ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺗﻜﻠﻴﻒ ﺍﺳﺖ ﻭ ﺁﻥ ﳘﺎﻥ ﻋﻬﺪﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻣﻰﻛﻨﺪ ﻭ ﺗﻌﻠﻴﻢ ﺍﻧﺒﻴﺎﺀ ﺁﻥ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻧﺎﻧﻜﻪ ﳘﺎﻥ ﻋﻬﺪ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﳏﻜﻢ ﺷﺪﻥ ﻧﻘﺺ ﻣﻰﻛﻨﻨﺪ ﻣﻮﺭﺩ ﻟﻌﻨﺖ ﺧﺪﺍﻳﻨﺪ ]ﺭﻋﺪ[٢٥: ﻼ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻭ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻬﻤﺘﺮﻳﻦ ﻓﺮﻗﻴﻜﻪ ﻣﺎ ﺑﲔ ﺍﻧﺴﺎﻥ ﻭ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ ﺗﻔﻜﹼﺮ ﻭ ﺗﻜﺎﻣﻞ ﺍﺳﺖ ،ﻣﻮﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ ﺩﺭ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﻗﺪﻣﻰ ﺑﺮﺍﻯ ﺗﺮﻗﹼﻰ ﺑﺮ ﳕﻰﺩﺍﺭﻧﺪ ﻣﺜ ﹰ ﻭ ﺣﺸﺮﺍﺕ ﺩﺭ ﻗﺎﻟﺐﮔﲑﻯ ﳐﺼﻮﺹ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ ﻭ ﻗﺪﺭﺕ ﺑﺮ ﺗﻌﻮﻳﺾ ﺁﻥ ﻧﺪﺍﺭﺩ ﺑﺮ ﺧﻼﻑ ﺑﺸﺮ ﻛﻪ ﺑﻪ ﺳﺮﻋﺖ ﺑﺮﻕ ﻣﻰﺟﻬﺪ ﻭ ﻛﺎﻳﻨﺎﺕ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﻣﻰﮔﺬﺍﺭﺩ ﻭ ﺍﻗﻄﺎﺭ ﺟﻮ ﺭﺍ ﺳﻮﺭﺍﺥ ﻛﺮﺩﻩ ﺑﻪ ﺳﻮﻯ ﻛﺮﺍﺕ ﺩﻳﮕﺮ ﭘﺮﻭﺍﺯ ﻣﻰﻛﻨﺪ.
ﺑﺸﺮ ﺍﺳﻠﺤﻪ ﻋﺠﻴﱮ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﺁﻥ ﺁﺭﺯﻭ ﻭ ﺧﻮﺍﺳﱳ ﻣﻰﮔﻮﺋﻴﻢ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﺑﻪ ﺧﻴﺎﻝ ﺷﻴﺎﻃﲔ ﺩﺭ ﳕﻰﺁﻳﺪ ﺑﺸﺮ ﺁﺭﺯﻭ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎﻻﺧﺮﻩ ﻣﻮﻓﻖ ﻣﻰﺷﻮﺩ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﺁﺭﺯﻭ ﻛﺮﺩ ﻭ ﺧﻮﺍﺳﺖ ﻛﻪ ﺍﻳﻜﺎﺵ ﺑﻪ ﻛﺮﻩ ﻣﺎﻩ ﻗﺪﻡ ﺑﮕﺬﺍﺭﺩ ﻭ ﺩﺭ ﺁﺧﺮ ﮔﺬﺍﺷﺖ ﻭ ﳘﭽﻨﲔ . ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﻭ ﻛﻮﻫﻬﺎ ﺁﻥ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺗﺮﺳﻴﺪ ،ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺭ ﺁﺎ ﮔﺬﺍﺷﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﳘﻪ ﭼﻴﺰ ﻭ ﳘﻪ ﻛﻤﺎﻝ ﺁﺎ ﺭﺍ ﺩﺭ ﻳﻚ ﺩﻓﻌﻪ ﺩﺍﺩﻩ ﺍﺳﺖ ﺑﺮ ﺧﻼﻑ ﺍﻧﺴﺎﻥ ﻛﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻪ ﺳﻮﻯ ﻛﻤﺎﻝ ﻣﻰﺭﻭﺩ. ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺩﺍﺭﺩ ﲨﻠﻪ »ﹶﺍﻧ ﻪ ﻛﺎ ﹶﻥ ﻇﹸﻠﹸﻮﻣﹰﺎ ﺟﻬﻮ ﹰﻻ« ﻋﻠﺖ ﲪﻞ ﺍﺳﺖ ﻭﱃ ﻧﻪ ﺁﻥ ﻃﻮﺭ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻠﻜﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﻛﻪ ﲰﻮﺍﺕ ﻭ ﺍﺭﺽ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﲪﻞ ﺍﻣﺎﻧﺖ ﻧﺪﺍﺷﺘﻨﺪ ﺯﻳﺮﺍ ﻛﻤﺎﻝ ﺁﺎ ﺍﺯ ﺍﻭﻝ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﻥ ﻃﻮﺭ ﻛﻪ ﻣﻰﺑﺎﻳﺴﺖ ﺑﺸﻮﻧﺪ ﺍﺯ ﺍﻭﻝ ﺷﺪﻩﺍﻧﺪ ﻭﱃ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺫﺍﺗﹰﺎ ﻇﻠﻮﻡ ﻭ ﺟﻬﻮﻝ ﺑﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺷﺖ ﺍﻣﺎﻧﺖ ﺧﺪﺍ ﺭﺍ ﲪﻞ ﻛﻨﺪ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻇﻠﻮﻡ ﻭ ﺟﻬﻮﻝ ﺑﻮﺩﻥ ﳒﺎﺕ ﺩﻫﺪ ،ﺗﺮﻗﹼﻰ ﳕﺎﻳﺪ ﻭ ﺑﺎ ﻋﻘﻞ ﻭ ﺗﻮﺣﻴﺪ ﺯﻧﺪﮔﻰ ﻛﻨﺪ. ﲔ «...ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻣﻪ ﻣﺮﺩﻡ ﺩﺭ ﺍﺛﺮ ﲪﻞ ﺍﻳﻦ ﺍﻣﺎﻧﺖ ﻭ ﻋﻤﻞ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺁﻥ ﺑﻪ ﺳﻪ ﮔﺮﻭﻩ ﻣﺆﻣﻦ ﻭ ﻣﺸﺮﻙ ﻭ ﻣﻨﺎﻓﻖ ﺗﻘﺴﻴﻢ ﻣﻰﺷﻮﻧﺪ ﻭ ﻫﺮ ﻳﻚ ﺏ ﺍﻟﻠﹼ ﻪ ﺍﻟﹾﻤﻨﺎﻓِﻘ ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﺪﻯ »ِﻟﻴ ﻌﺬﱠ ﺟﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﻭ ﻋﺬﺍﺏ ﺧﺪﺍﻭﻧﺪ ﻣﻰﮔﲑﻧﺪ.ﺭﻭﺍﻳﺎﺕ ﺁﻳﻪ ﺭﺍ ﺩﺭ ﻛﺘﺐ ﺗﻔﺴﲑ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ. ﺏ] :ﻣﺎﺋﺪﻩ [٥٠:ﻣﺮﺍﺩ ﺍﺯ ﺟﺎﻫﻠﻴﺖ ﻛﻪ ﺩﺭ ﭼﻬﺎﺭ ﳏﻞ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﭼﻴﺴﺖ؟ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺟﺎﻫﻠﻴﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﺣﺎﻟﺖ ﺟﻬﻞ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ . ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﮔﻮﻳﺪ :ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺻﻔﺖ ﻭ ﺣﺎﱃ ﺍﺳﺖ ﻛﻪ ﻋﺮﺏ ﻗﻴﻞ ﺍﺯ ﺍﺳﻼﻡ ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﻗﺒﻴﻞ ﺟﻬﻞ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﺍﻓﺘﺨﺎﺭ ﺑﺎﻧﺴﺎﺏ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻭ ﻇﻠﻢ ﻭ ﻏﲑﻩ. ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ )ﻧﺎﻣﻪ (١٨ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺩﺭﺑﺎﺭﻩ ﺑﲎ ﲤﻴﻢ ﻣﻰﻧﻮﻳﺴﺪ » :ﻭ ﺍِﻧﻬﻢ ﹶﻟ ﻢ ﻳﺴﺒﻘﹸﻮﺍ ﺑِﻮﻏ ٍﻢ ﰱ ﺟﺎ ِﻫ ِﻠﻴٍ ﺔ ﻭ ﻻ ﺍِﺳﻼ ٍﻡ« :ﺁﺎ ﻧﻪ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﻭ ﻧﻪ ﺩﺭ ﺍﺳﻼﻡ ﺩﺭ ﺟﻨﮕﻰ ﻣﻐﻠـﻮﺏ ﻧﺸﺪﻩﺍﻧﺪ .ﺍﻳﻦ ﻧﻴﺰ ﺑﻪ ﳘﺎﻥ ﻣﻌﲎ ﺍﺳﺖ ﻛﻪ ﺍﺑﻦ ﺍﺛﲑ ﮔﻔﺘﻪ ﺍﺳﺖ .ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﺮﺍﺩ ﺍﺯ ﺟﺎﻫﻠﻴﺖ ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﱃ ﺩﺭ ﺁﻥ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ ﺩﺭ ﻫﺮ ﻗﻮﻡ ﻭ ﻫﺮ ﻣ ﻠﹼﺖ ﻭ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺑﺎﺷﺪ ﻭﱃ ﻣﺮﺍﺩ ﺍﺯ ﻣﻮﺍﺭﺩ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺣﺎﻟﺖ ﻣﺮﺩﻡ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﺍﺳﺖ. ﺍﺯ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ [٣٣:ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﻭ ﺟﺎﻫﻠﻴﺖ ﻫﺴﺖ ﻳﻜﻰ ﺍﻭﱃ ﻭ ﺩﻳﮕﺮﻯ ﺁﺧﺮﻯ .ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﺟﺎﻫﻠﻴﺖ ﻗﺒﻞ ﺍﺯ ﺑﻌﺜﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﺟﺎﻫﻠﻴﺖ ﮔﺬﺷﺘﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﺯﻣﺎﻥ ﺑﲔ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻭ ﺑﻌﻀﻰ ﻣﺎ ﺑﲔ ﺍﺩﺭﻳﺲ ﻭ ﻧﻮﺡ ﻭ ﺑﻌﻀﻰ ﺯﻣﺎﻥ ﺩﺍﻭﺩ ﻭ ﺳﻠﻴﻤﺎﻥ ،ﺑﻌﻀﻰ ﺯﻣﺎﻥ ﻭﻻﺩﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺑﻌﻀﻰ ﺯﻣﺎﻥ ﻓﺘﺮﺕ ﻣﺎ ﺑﲔ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﮔﺮﻓﺘﻪﺍﻧﺪ ﻛﻪ ﺑﻪ ﻗﻮﺍ ﺍﳌﻴﺰﺍﻥ ﳘﻪ ﰉﺩﻟﻴﻞ ﺍﺳﺖ .ﻗﻮﻝ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﳘﻪ ﻗﻮﻯ ﺍﺳﺖ ﺟﺎﻫﻠﻴﺔ ﺍﻻﻭﱃ ﻳﻌﲎ ﺟﺎﻫﻠﻴﱴ ﻛﻪ ﺩﺭ ﺍﻭﻝ ﻭ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﻭ ﺁﻥ ﺟﺎﻫﻠﻴﺖ ﻗﺒﻞ ﺍﺯ ﺑﻌﺜﺖ ﺍﺳﺖ .ﺩﺭ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ )ﺹ ٢٧ﻁ( ﺟﺪﻳﺪ ﺩﺭ ﺭﻭﺍﻳﺖ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻫﺴﺖ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺟﺎﻫﻠﻴﺖ ﺍﻭﱃ ﺭﺍ ﻗﻴﺎﻡ ﺯﻥ ﻣﻮﺳﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﻳﻮﺷﻊ ﻭﺻﻰ ﻣﻮﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ﺯﻧﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﭼﻨﺎﻥ ﻧﻜﻨﻨﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. _______________________________________________ ﺟﻬﻨﻢ = ﺧﺎﻧﻪ ﻋﺬﺍﺏ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻧﺎﻡ ﺁﺗﺶ ﺁﺧﺮﺕ ﮔﻔﺘﻪ ﻭﱃ ﮔﻔﺘﻪ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺘﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﺁﻥ ﺍﺑﻮﺍﺏ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ] .ﺯﻣﺮ.[٧١: ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﮔﻮﻳﻨﺪ ﺍﺻﻞ ﺁﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﻣﻌﺮﺏ ﺷﺪﻩ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ ﻣﻌﺮﺏ ﺷﺪﻩ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ ﺻﺎﺣﺐ ﻛﻠﻴﺎﺕ ﮔﻔﺘﻪ ﮔﻮﻳﻨﺪ ﺟﻬﻨﻢ ﺍﺳـﻢ ﻋﺠﻤﻰ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ ﻓﺎﺭﺳﻰ ﻭ ﺑﻪ ﻗﻮﱃ ﻋﱪﺍﺗﻰ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﻛﻬﻨﺎﻡ ﺍﺳﺖ. ﺍﻳﻦ ﺍﺳﻢ ﺩﺭ ﺍﳒﻴﻞ ﻣﺘﻰ ﺑﺎﺏ ١٦ﺑﻨﺪ ١٨ﻧﻘﻞ ﺷﺪﻩ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺍﺯ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ١٦ﺑﻨﺪ ٢٣ﻧﻴﺰ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﱃ ﺩﺭ ﺁﳒﺎ ﭘﻴﺪﺍ ﻧﺸﺪ. ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺭﻛﹼﻴﺔ ﺟﻬﻨﺎﻡ ﻭ ﺟﻬﻨﻢ :ﻳﻌﲎ ﭼﺎﻩ ﻋﻤﻴﻖ ﻭ ﺟﻬﻨﻢ ﺑﻮﺍﺳﻄﻪ ﻋﻤﻴﻖ ﺑﻮﺩﻥ ﺟﻬﻨﻢ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ. ﺮ ﺣﺎﻝ ﺟﻬﻨﻢ ﺩﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﳏﻞ ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﻭ ﻭﻋﺪﮔﺎﻩ ﻛﻔﹼﺎﺭ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﻔﺘﺎﺩ ﻭ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﺁﻳﺎﺕ ﳐﺘﻠﻒ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ]ﻧﺴﺎﺀ.[٩٧: ﺟﻬﻨﻢ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﺍﺯ ﲨﻠﻪ ﺁﻳﺎﺕ ﺟﻬﻨﻢ ﺍﻳﻦ ﺁﻳﻪ ﻋﺠﺐ ﺍﺳﺖ ]ﻕ [٣٠:ﺭﻭﺯﻯ ﻛﻪ ﺑﻪ ﺟﻬﻨﻢ ﮔﻮﺋﻴﻢ ﺁﻳﺎ ﭘﺮ ﺷﺪﻯ ﻣﻰﮔﻮﻳﺪ ﺁﻳﺎ ﺯﻳﺎﺩﺗﻰ ﻫﺴﺖ؟ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺟﻬﻨﻢ ﺷﻌﻮﺭ ﺩﺍﺭﺩ ﻣﻰﺷﻨﻮﺩ ﻭ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ ،ﻧﻈﲑ ﺍﻳﻦ :ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ [١٢:ﺍﺳﺖ ﺑﻪ ﺁﻥ ﻛﻪ ﺁﺧﺮﺕ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﻨﺪ ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩﺍﱘ .ﭼﻮﻥ ﺁﺗﺶ ﺁﺎ ﺭﺍ ﺍﺯ ﺩﻭﺭ ﺑﺒﻴﻨﺪ ﻏﻠﻴـﺎﻥ ﻭ ﺻـﻔﲑ ﺁﻥ ﺭﺍ ﻣﻰﺷﻨﻮﻧﺪ .ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻧﺶ ﻣﻜﺬﹼﺑﲔ ﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻓﺎﻋﻞ »ﺭﺃﻢ« ﺳﻌﲑ ﻭ »ﻫﻢ« ﻣﻔﻌﻮﻝ ﺁﻥ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺁﻳﻪ ]ﻣﻌﺎﺭﺝ [١٧:ﺣﻘﺎ ﻛﻪ ﺁﻥ ﺁﺗﺶ ﺧﺎﻟﺺ ﺍﺳﺖ ﭘﻮﺳﺖﻫﺎ ﻳﺎ ﺍﻃﺮﺍﻑ ﺑﺪﻥ ﺭﺍ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﺳﻮﺯﺍﻧﺪ ﻣﻰﺧﻮﺍﻧﺪ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺣﻖ ﭘﺸﺖ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﳕﻮﺩﻩ ﺍﺳﺖ. ﻇﺎﻫﺮ »ﺗﺪﻋﻮ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﺗﺶ ﻓﻬﻢ ﺩﺍﺭﺩ ﻭ ﺍﻋﺮﺍﺽ ﻛﻨﻨﺪﻩ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﺻﺪﺍ ﻣﻰﻛﻨﺪ. ﻧﮕﺎﺭﻧﺪﻩ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻻﺯﻡ ﺍﺳﺖ ﺁﻳﺎﺕ ﺭﺍ ﺑﻈﺎﻫﺮ ﲪﻞ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﺟﻬﻨﻢ ﻭ ﺁﺗﺶ ﺁﺧﺮﺕ ﺑﺎ ﺷﻌﻮﺭ ﺍﺳﺖ ﻭ ﺳﺨﻦ ﮔﻔﱳ ﺩﺍﺭﺩ ﻭ ﻣﻰﺷﻨﻮﺩ ﻭ ﺻﺪﺍ ﻣﻰﻛﻨﺪ .ﻗﺮﺁﻥ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺍﺭ ﺁﺧﺮﺕ ﺯﻧﺪﮔﻰ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ﺣﻴﺎﺕ ﺑﺮ ﲤﺎﻡ ﺟﺰﺋﻴﺎﺕ ﺁﻥ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ .ﺟﻬﻨﻢ ﻭ ﺁﺗﺶ ﻧﻴﺰ ﺟﺰﺀ ﺁﺧﺮﺕﺍﻧﺪ. * ]ﻋﻨﻜﺒﻮﺕ [٦٤:ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻣﺸﻐﻮﻟﻴﺖ ﻭ ﺑﺎﺯﻯ ﺍﺳﺖ ﺩﺍﺭ ﺁﺧﺮﺕ ﺁﻥ ﺯﻧﺪﮔﻰ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﺍﻯ ﻛﺎﺵ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ. ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺍﻋﺘﻨﺎ ﺑﻪ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭﱃ »ِﺍﻥﱠ ﺍﻟﺪﺍ ﺭ ﺍﻵ ِﺧ ﺮ ﹶﺓ ﹶﻟ ِﻬ ﻰ ﺍﹾﻟﺤﻴﻮﺍ ﹸﻥ« ﺑﺮ ﲤﺎﻡ ﺁﺧﺮﺕ ﺍﻋﻢ ﺍﺯ ﺸﺖ ﻭ ﺟﻬﻨﻢ ﺷﺎﻣﻞ ﺍﺳﺖ .ﳘﭽـﻨﲔ ﺩﺭ ﺳﻮﺭﻩ ﻓﺼﻠﺖ ﻫﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﭘﻮﺳﺖﻫﺎﻳﺶ ﮔﻮﻳﺪ ﭼﺮﺍ ﺑﺮ ﻣﻦ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻳﺪ ﮔﻮﻳﻨﺪ» :ﺍﹶﻧﻄﹶﻘﹶﻨﺎ ﺍﻟﻠﹼﻪ ﺍﻟﱠﺬﻯ ﹶﺍﻧ ﹶﻄ ﻖ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ« ﺁﻳﻪ ٢١ﺍﻳﻦ ﻫﻢ ﺑﻪ ﳘﻪ ﺷﺎﻣﻞ ﺍﺳﺖ. ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺍﻳﻦﻫﺎ ﺧﻮﺩ ﺁﻳﺎﺕ ﺟﻬﻨﻢ ﻭ ﺁﺗﺶ ﻛﻪ ﻧﻘﻞ ﺷﺪ ﺘﺮﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻭ ﺩﻟﻴﻠﻰ ﺑﺮ ﺧﻼﻑ ﻇﺎﻫﺮ ﻧﺪﺍﺭﱘ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ١٢ﻓﺮﻗﺎﻥ ﮔﻔﺘﻪ :ﲤﺜﻴﻞ ﺣﺎﻝ ﺁﺗﺶ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﻡ ﺁﻧﮕﺎﻩ ﻛﻪ ﻧﺰﺩ ﺁﺗﺶ ﺁﻳﻨﺪ .ﻭﱃ ﮔﻔﺘﻴﻢ ﻛﻪ ﺁﻥ ﺧﻼﻑ ﻇﺎﻫﺮ ﺍﺳﺖ. _______________________________________________ ﺟﻮﺏ = ﺑﺮﻳﺪﻥ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ] :ﻓﺠﺮ [٩:ﻭ ﻗﻮﻡ ﲦﻮﺩ ﻛﻪ ﺳﻨﮓﻫﺎ ﺭﺍ ﺩﺭ ﺩﺭﻩ ﺑﺮﻳﺪﻧﺪ .ﻭ ﺧﺎﻧﻪﻫﺎ ﺳﺎﺧﺘﻨﺪ .ﺟﻮﺍﺏ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺨﻦ ﮔﻮﻳﻨﺪﻩ ﺑﺎ ﺁﻥ ﻗﻄﻊ ﻭ ﲤﺎﻡ ﻣﻰﺷﻮﺩ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻪ ﺁﻧﺴﺖ ﻛﻪ ﺟﻮﺍﺏ ،ﻓﻀﺎ ﻭ ﻓﺎﺻﻠﻪ ﺭﺍ ﺑﺮﻳﺪﻩ ﺍﺯ ﺩﻫﺎﻥ ﮔﻮﻳﻨﺪﻩ ﺑﻪ ﲰﻊ ﺷﻨﻮﻧﺪﻩ ﻣﻰﺭﺳﺪ .ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺳﺨﻦ ﺷﺎﻣﻞ ﺳﺌﻮﺍﻝ ﻭ ﺟﻮﺍﺏ ﻫﺮ ﺩﻭ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﮔﻔﺘﻪ :ﻟﻜﻦ ﳐﺘﺺ ﺑﺮﺩ ﻛﻼﻡ ﺍﺳﺖ ﻧﻪ ﻛﻼﻡ ﺍﻭﱃ.
ﻭﱃ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻘﺮﻭﻥ ﺑﺼﺤﺖ ﺍﺳﺖ] .ﺍﻋﺮﺍﻑ ،[٨٢:ﻳﻌﲎ ﺟﻮﺍﺏ ﻗﻮﻡ ﻭ ﺳﺨ ﲎ ﻛﻪ ﺑﺎ ﺁﻥ ﻛﻼﻡ ﻟﻮﻁ ﺭﺍ ﻗﻄﻊ ﻛﺮﺩﻩ ﻭ ﭘﺎﻳﺎﻥ ﺩﺍﻧﺪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﮔﻔﺘﻨﺪ :ﺁﺎ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺧـﻮﺩ ﺑﲑﻭﻥ ﻛﻨﻴﺪ. ﺳﺌﻮﺍﻝ ﺍﮔﺮ ﻃﻠﺐ ﻛﻼﻡ ﺑﺎﺷﺪ ﺟﻮﺍﺏ ﺁﻥ ﻛﻼﻡ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﺣﻘﺎﻑ ،[٣١:ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﺟﺒﻴﻮﺍ« ﺟﻮﺍﺏ ﻗﻮﱃ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻃﻠﺐ ﻓﻌﻞ ﺑﺎﺷﺪ .ﺟﻮﺍﺏ ﻓﻌﻠﻰ ﺍﺳﺖ ﻣﺜـﻞ ]ﺍﺑﺮﺍﻫﻴﻢ [٤٤:ﻣﺮﺍﺩ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﻟﺒﻴﻚ ﮔﻮﺋﻴﻢ ﺑﻠﻜﻪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻓﺮﻣﻮﺩﻩ ﺗﻮ ﻋﻤﻞ ﻛﻨﻴﻢ. ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﺟﺰ ﻛﻠﻤﻪ »ﺟﻮﺍﺏ« ﻛﻪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺁﻣﺪﻩ ﳘﻪ ﺩﺭ ﺟﻮﺍﺏ ﻋﻤﻠﻰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺍﺟﺎﺑﺖ ﺭﺍ ﻛﻪ ﻗﺒﻮﻝ ﻛﺮﺩﻥ ﻣﻌﲎ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﻭﺍﻗﻊ ،ﻗﻄﻊ ﻭ ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﺳﺨﻦ ﻭ ﺧﻮﺍﺳﺖ ﮔﻮﻳﻨﺪﻩ ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﻪ ﻓﻌﻞ ﺑﺎﺷﺪ ﻳﺎ ﺑﻘﻮﻝ ﻣﺜﻞ ]ﺑﻘﺮﻩ [١٨٦:ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍﻋﻄﺎﺀ ﻣﻄﻠﻮﺏ ﺳﺨﻦ ﺳﺎﺋﻞ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ. ﺭﺍﻏﺐ ﮔﻔﺘﻪ :ﮔﻮﻳﻨﺪ ﺍﺳﺘﺠﺎﺑﺖ ﺑﻪ ﻣﻌﲎ ﺍﺟﺎﺑﺖ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﻣﻬﻴﺎ ﺷﺪﻥ ﺩﺭ ﺍﻏﻠﺐ ﺍﺯ ﺍﺟﺎﺑﺖ ﻣﻨﻔﻚ ﻧﻴﺴﺖ ،ﺍﺟﺎﺑﺖ ﺭﺍ ﺍﺳﺘﺠﺎﺑﺖ ﮔﻔﺘﻪﺍﻧﺪ .ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ١٨٦ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩ :ﺍﺟﺎﺑﺖ ﻭ ﺍﺳﺘﺠﺎﺑﺖ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﺒﺮﺩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺭ ﺍﺳﺘﺠﺎﺑﺖ ﻣﻌﲎ ﺍﺫﻋﺎﻥ ﻫﺴﺖ ﻭ ﺩﺭ ﺍﺟﺎﺑﺖ ﻧﻴﺴﺖ .ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﻣﺜﻞ ﻃﱪﺳﻰ ﮔﻔﺘﻪﺍﻧﺪ ]ﺭﻋﺪ [١٨:ﺑﺮ ﻛﺴﺎﱏ ﻛﻪ ﺧﺪﺍﻯ ﺧﻮﺩ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩﻩﺍﻧﺪ ﭘﺎﺩﺍﺵ ﻧﻴﻜﻰ ﺍﺳﺖ. ]ﺑﻘﺮﻩ» [١٨٦:ﻓﹶﻠﹾﻴﺴﺘﺠﻴﺒ ﻮ ﺍﱃ« ﻳﻌﲎ ﻣﺮﺍ ﺍﺟﺎﺑﺖ ﻛﻨﻨﺪ ﺩﺭ ﺍﻳﻦ ﺳﺨﻦ ﻛﻪ ﻣﻦ ﻧﺰﺩﻳﻜﻢ ﻭ ﺑﺪﺍﻋﻰ ﺟﻮﺍﺏ ﻣﻰﺩﻫﻢ ﻣﻌﲎ ﺁﻳﻪ :ﭼﻮﻥ ﺑﻨﺪﮔﺎﻥ ﻣﻦ ﻣﺮﺍ ﺍﺯ ﺗﻮ ﺳﺌﻮﺍﻝ ﻛﻨﻨﺪ ﺑﮕﻮ :ﻣﻦ ﻧﺰﺩﻳﻜﻢ ﺩﻋﻮﺕ ﺩﺍﻋﻰ ﺭﺍ ﺟﻮﺍﺏ ﻣﻰﺩﻫﻢ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺮﺍﲞﻮﺍﻧﺪ ﭘﺲ ﺍﺯ ﻣﻦ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻨﺪ ﻭ ﲟﻦ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﺷﺎﻳﺪ ﻛﻤﺎﻝ ﻳﺎﺑﻨﺪ. _______________________________________________ ﺟﻮﺩ = ]ﻫﻮﺩ [٤٤:ﻛﺎﺭ ﲤﺎﻡ ﺷﺪ ﻭﻛﺸﱴ ﺑﺮ ﺟﻮﺩﻯ :ﻣﺴﺘﻘﺮ ﮔﺮﺩﻳﺪ .ﺟﻮﺩﻯ ﻧﺎﻡ ﻛﻮﻫﻰ ﺍﺳﺖ ﻛﻪ ﻛﺸﱴ ﻧﻮﺡ ﺑﺮ ﺁﻥ ﻧﺸﺴﺖ. ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﻣﻰﮔﻮﻳﺪ :ﺟﻮﺩﻯ ﻛﻮﻫﻰ ﺍﺳﺖ ﺩﺭ ﻧﺰﺩﻳﻜﻰ ﻣﻮﺻﻞ ﻛﻪ ﺑﺎ ﻛﻮﻫﻬﺎﻯ ﺍﺭﻣﻨﺴﺘﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ ﻭ ﺍﻛﺮﺍﺩ ﺩﺭ ﺟﻮﺍﺭ ﺁﻥ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﻛﺮﺍﺩ ﺁﻥ ﺭﺍ ﺑﻠﻐﺖ ﺧﻮﺩ »ﻛﺎﺭﺩﻭ« ﻳﺎ »ﺟﺎﺭﺩﻭ«ﻣﻰﻧﺎﻣﻨﺪ ﻭ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺁﻥ ﺭﺍ ﲢﺮﻳﻒ ﻛﺮﺩﻩ »ﺟﻮﺭﺩﻯ« ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻭﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﻟﻐﺖ ﻋﺮﰉ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﻣﻌﺮﺏ ﺁﻥ »ﺟﻮﺩﻯ« ﺷﺪﻩ ﺍﺳﺖ .ﻛﻮﻩ ﺟﻮﺩﻯ ﺩﺍﺭﺍﻯ ﺩﻭ ﻗﻠﹼﻪ ﺍﺳﺖ ﻛﻪ ﺍﺻﻄﺨﺮﻯ ﺁﻥ ﺭﺍ »ﺣﺮﺕ ﻭ ﺣﻮﻳﺮﺕ« ﻧﺎﻣﻴﺪﻩ ﺍﺭﺗﻔﺎﻉ ﻗﻠﹼﻪ ﺍﻭﻝ ١٧٢٦٠ﻗﺪﻡ ﻭ ﺍﺭﺗﻔﺎﻉ ﻗ ﻠﹼﻪ ﺩﻭﻡ ١٦٢٧٠ﻗـﺪﻡ ﺍﺯ ﺳﻄﺢ ﺩﺭﻳﺎﺳﺖ . ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺁﻥ ﺭﺍ ﻛﻮﻩ ﻣﻌﺮﻭﻑ ﺁﺭﺍﺭﺍﺕ ﺩﺍﻧﺴﺘﻪ .ﻭﱃ ﺻﺎﺣﺐ ﻓﺮﻫﻨﮓ ﻓﻮﻕ ﻣﻰﮔﻮﻳﺪ :ﺍﻳﻦ ﺧﻄﺎﺳﺖ ...ﻭ ﻛﻮﻩ ﺁﺭﺍﺭﺍﺕ ﺩﺭ ﺩﺷﺖ »ﺭﺱ« ﺩﺭ ﺷﺮﻕ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺍﺳﺖ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ(. ﺩﺭ ﻓﺮﻫﻨﮓ ﻋﻤﻴﺪ ﻣﻰﻧﻮﻳﺴﻨﺪ :ﺟﻮﺩﻯ ﺭﺍ ﺑﻌﻀﻰ ﺁﺭﺍﺭﺍﺕ ﻭ ﺑﻌﻀﻰ ﻏﲑ ﺁﺭﺍﺭﺍﺕ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ .ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ :ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﻪ ﺟﻮﺩﻯ ﳘﺎﻥ ﻛﻮﻩ ﺁﺭﺍﺭﺍﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻛﻪ ﺑﲔ ﺭﻭﺳﻴﻪ ﻭ ﺗﺮﻛﻴﻪ ﻭ ﺍﻳﺮﺍﻥ ﻭﺍﻗﻊ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺗﻮﺭﺍﺕ ﺁﺭﺍﺭﺍﺕ ﺁﻣﺪﻩ ﺍﺳﺖ. ]ﺹ [٣١:ﺻﺎﻓﻨﻪ ﺍﺳﱮ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﻪ ﺍﻳﺴﺘﺪ ﻭ ﮔﻮﺷﻪ ﭘﺎﻯ ﭼﻬﺎﺭﻡ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﮔﺬﺍﺭﺩ -ﳎﻤﻊ( ﺟﻴﺎﺩ ﲨﻊ ﺟﻴﺪ ﻳﺎ ﺟﻮﺍﺩ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﺳﱮ ﺍﺻﻴﻞ ﻭ ﺗﻨﺪﺭﻭ ﺍﺳﺖ :ﺁﻧﮕﺎﻩ ﻛﻪ ﻭﻗﺖ ﻏﺮﻭﺏ ﺍﺳﺒﺎﻥ ﺑﺎ ﻧﺸﺎﻁ ﻭ ﺗﻴﺰﺭﻭ ﺑﻪ ﺍﻭ ﻋﺮﺿﻪ ﺷﺪﻧﺪ. ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﲨﻊ ﻭ ﻗﺎﻣﻮﺱ ﲨﻊ ﺟﻴﺪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺭﺍ ﺗﻨﺪﺭﻭﻯ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﮔﻮﺋﻰ ﺭﺍﻩ ﺭﻓﱳ ﺭﺍ ﺑﺬﻝ ﻣﻰﻛﻨﺪ. _______________________________________________ ﺟﻮﺯ = ﮔﺬﺷﱳ ﺍﺯ ﳏﻞ ﺑﺎ ﺳﲑ ﺩﺭ ﺁﻥ )ﻗﺎﻣﻮﺱ -ﺍﻗﺮﺏ( ]ﺍﺣﻘﺎﻑ [١٦:ﺍﺯ ﺳﻴﺌﺎﺕ ﺁﺎ ﻣﻰﮔﺬﺭﱘ ]ﺑﻘﺮﻩ[ ٢٤٩:ﭼﻮﻥ ﺍﻭ ﻭ ﻣﺆﻣﻨﺎﻥ ﺍﺯ ﻛﻨﺎﺭ ﺮ ﮔﺬﺷﺘﻨﺪ . ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭﻝ ﮔﻮﻳﺪ :ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺟﻮﺍﺯ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻣﺮﻭﺭ ﺍﺯ ﭼﻴﺰﻯ ﺑﺪﻭﻥ ﻣﺎﻧﻊ ﺍﺳﺖ .ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﲎ ﺍﻏﻤﺎﺽ ﻭ ﭼﺸﻢ ﭘﻮﺷﻰ ﺍﺳﺖ . _______________________________________________ ﺟﻮﺱ = ﺟﺴﺘﺠﻮﻯ ﺷﺪﻳﺪ .ﺗﻔﺸﻴﺶ .ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ] :ﺍﺳﺮﺍﺀ [٥:ﺑﺮ ﻣﻰﺍﻧﮕﻴﺰﱘ ﺑﺮ ﴰﺎ ﺑﻨﺪﮔﺎﻥ ﺑﻪ ﺍﺻﻼﺑﺖ ﺧﻮﺩ ﺭﺍ ﭘﺲ ﻣﻴﺎﻥ ﺧﺎﻧﻪﻫﺎﺭﺍ ﺗﻔﺸﻴﺶ ﻛﻨﻨﺪ ،ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻚ ﺑﺎﺭﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺴﺖ . _______________________________________________ ﺟﻮﻉ = ﮔﺮﺳﻨﮕﻰ] .ﻏﺎﺷﻴﻪ [٧:ﻧﻪ ﭼﺎﻕ ﻣﻰﻛﻨﺪ ﻭ ﻧﻪ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﰉ ﻧﻴﺎﺯ ﻣﻰﳕﺎﻳﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻳﻜﺒﺎﺭ ﻓﻌﻞ ﺁﻥ ]ﻃﻪ. [١١٨: _______________________________________________ ﺟﻮﻑ = ﺍﻧﺪﺭﻭﻥ] .ﺍﺣﺰﺍﺏ [٤:ﺧﺪﺍ ﺑﺮﺍﻯ ﻛﺴﻰ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﻭﻯ ﺩﻭ ﻗﻠﺐ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺍﺳﺖ .ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺩﺭ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﻋﺪﻡ ﻣﺸﺮﻛﲔ ﻭ ﺫﻳﻞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻇﻬﺎﺭ ﻭ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﻫﺎﺳﺖ .ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻛﻨﺎﻳﻪ ﺍﺯ ﺁﻧﺴﺖ ﻛﻪ ﲨﻊ ﺩﻭ ﻣﻨﺎﰱ ﳑﻜﻦ ﻧﻴﺴﺖ ﻭ ﻗﻠﺐ ﺑﻪ ﺩﻭ ﭼﻴﺰ ﻣﺘﻨﺎﻗﺾ ﳕﻰﺗﻮﺍﻧﺪ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ ﻧﮕﺮ ﺁﻧﻜﻪ ﺩﻭ ﻗﻠﺐ ﺑﺎﺷﺪ ﻭﱃ ﺧﺪﺍ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﻛﺴﻰ ﺩﻭ ﻗﻠﺐ ﻧﮕﺬﺍﺷﺘﻪ ﺍﺳﺖ . ﮔﻮﻳﻨﺪ :ﺁﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﻌﻠﻴﻞ ﺑﺬﻳﻞ ﺁﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﻳﻚ ﺯﻥ ﻫﻢ ﻣﺎﺩﺭ ﻭ ﻫﻢ ﺯﻥ ﺍﻧﺴﺎﻥ ﳕﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻣﻌﲎ ﻇﻬﺎﺭ ﺍﺳﺖ ﻭ ﻳﻚ ﻓﺮﺯﻧﺪ ﭘﺴﺮ ﺩﻭ ﺷﺨﺺ ﳕﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ .ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺗﻌﻠﻴﻞ ﺁﻳﻪ ﻗﺒﻞ ﺑﺎﺷﺪ ﻳﻌﲎ ﻧﻴﺴﺖ ﻛﻪ ﺗﻌﻠﻴﻞ ﺁﻳﻪ ﻗﺒﻞ ﺑﺎﺷﺪ ﻳﻌﲎ ﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﻛﻔﹼﺎﺭ ﻗﺎﺑﻞ ﲨﻊ ﻧﻴﺴﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺷﺨﺺ ﺩﻭ ﻗﻠﺐ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭﺧﺪﺍ ﺩﺭ ﺟﻮﻑ ﻛﺴﻰ ﺩﻭ ﻗﻠﺐ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺍﺳﺖ )ﺍﺯ ﺍﳌﻴﺰﺍﻥ(. _______________________________________________ ﺟﻮ = ﻫﻮﺍ) .ﻣﻔﺮﺩﺍﺕ( ]ﳓﻞ [٧٩:ﺁﻳﺎ ﻧﮕﺎﻩ ﻧﻜﺮﺩﻩﺍﻧﺪ ﺑﻪ ﭘﺮﻧﺪﮔﺎﻥ ﻛﻪ ﺩﺭ ﻓﻀﺎﻯ ﺁﲰﺎﻥ ﻣﺴﺨﺮﻧﺪ .ﺍﮔﺮ ﺟﻮ ﺑﻪ ﻣﻌﲎ ﻫﻮﺍ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ »ﺍﻟﺴﻤﺎﺀ« ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻣﻄﻠﻖ ﻭ ﺍﻋﻢ ﺍﺳﺖ ﻭ ﺟﻮ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ. _______________________________________________
ﺟﻴﺐ = ﻗﻠﺐ .ﺳﻴﻨﻪ )ﻗﺎﻣﻮﺱ( ]ﻧﻮﺭ [٣١:ﭼﺎﺭﻗﺪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺳﻴﻨﻪ ﺧﻮﻳﺶ ﺑﺰﻧﻨﺪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﺎﻥ ﮔﻮﻳﺪ :ﺯﻧﺎﻥ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﺍﻃﺮﺍﻑ ﭼﺎﺭﻗﺪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺳﻴﻨﻪﻫﺎ ﺑﻴﺎﻓﻜﻨﻨﺪ ﺗﺎ ﮔﺮﺩﻧﺸﺎﻥ ﭘﻮﺷﻴﺪﻩ ﺷﻮﺩ .ﮔﻔﺘﻪﺍﻧﺪ :ﻭﻗﺖ ﻧﺰﻭﻝ ﺁﻳﻪ ﺯﻧﺎﻥ :ﺍﻃﺮﺍﻑ ﭼﺎﺭ ﻗﺪ ﻭ ﺭﻭﺳﺮﻯ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻣﻰﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺳﻴﻨﻪ ﻫﺎﻳﺸﺎﻥ ﺁﺷﻜﺎﺭ ﻣﻰﺷﺪ. ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺟﻴﺐ ﺭﺍ ﻗﻠﺐ ﻭ ﺳﻴﻨﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﮔﻔﺘﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺟﻴﻮﺏ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮔﺮﻳﺒﺎﺎ )ﻳﻘﻪ ﻟﺒﺎﺱ( ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ :ﺟﻴﻮﺏ ﻛﻨﺎﻳﻪ ﺍﺯ ﺳﻴﻨﻪﻫﺎﺳﺖ ﺯﻳﺮﺍ ﮔﺮﻳﺒﺎﺎﺳﺖ ﻛﻪ ﺭﻭﻯ ﺳﻴﻨﻪﻫﺎ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ. ﻭﱃ ﺍﮔﺮ ﺟﻴﻮﺏ ﺭﺍ ﺳﻴﻨﻪﻫﺎ ﻣﻌﲎ ﻛﻨﻴﻢ ﺍﺯ ﳊﺎﻅ ﺁﻳﻪ ﻭ ﻟﻐﺖ ﺍﺷﻜﺎﱃ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﮔﺮﻳﺒﺎﻥ ﻟﺒﺎﺱ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺭﻭﻯ ﺳﻴﻨﻪ ﺑﻮﺩﻥ ﺟﻴﺐ ﺍﻟﻘﻤﻴﺺ ﮔﻔﺘﻬﺎﻧﺪ ﺑﻪ ﻋﻜﺲ ﺁﻧﻜﻪ ﺖ ﹶﺍ ﻋﻴﻨ ﻬ ﻢ ﺣﺘﻰ ﺗﺒﻞﱠ ﺟﻴﺌﺒ ﻬ ﻢ« ﺧﻄﺒﻪ ٩٥:ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺪﺍ ﻳﺎﺩ ﻣﻰﺷﺪ ﭼﺸﻤﻬﺎﻳﺸﺎﻥ ﺍﺷﻚ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﺻﺤﺎﺑﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ »ﺍِﺫﺍ ﹸﺫ ِﻛ ﺮ ﺍﻟﻠﹼ ﻪ ﻫ ﻤ ﹶﻠ ﻣﻰﺭﳜﺖ ﻛﻪ ﺳﻴﻨﻪﻫﺎ ﻳﺎ ﮔﺮﻳﺒﺎﺎﻳﺸﺎﻥﺗﺮ ﻣﻰﮔﺮﺩﻧﺪ. ]ﳕﻞ [١٢:ﻳﻌﲎ ﺩﺳﺘﺖ ﺭﺍ ﺩﺭ ﺳﻴﻨﻪ ﻳﺎ ﮔﺮﻳﺒﺎﻧﺖ ﻛﻦ ﺗﺎ ﺳﻔﻴﺪ ﺑﲑﻭﻥ ﺁﻳﺪ . _______________________________________________ ﺟﻴﺪ = ﮔﺮﺩﻥ] .ﻣﺴﺪ [٥:ﺭﻳﺴﻤﺎﱏ ﺍﺯ ﻟﻴﻒ ﺧﺮﻣﺎ ﺑﻪ ﮔﺮﺩﻥ ﺩﺍﺭﺩ .ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ )ﺕ ﺏ ﺏ( ﺭﺟﻮﻉ ﻛﻨﻴﺪ. _______________________________________________ ﺟﻴﻢ = ﺣﺮﻑ ﺷﺸﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﭘﻨﺠﻤﲔ ﺣﺮﻑ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻨﻬﺎﱙ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ. _______________________________________________
ﮏ ﺍﻟ ﹶﻔﺮﺝ .ﻳﺎ ﻗﺎﺋ ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋﺞ( .اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(. ﺍﻟﻠﹼﻬ ﻢ ﻋﺠﻞ ِﻟﻮﻟﻴ
ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا ،ﺣﻀﺮت ﻣﺤﻤﺪ )ص(.
ﯽ ﺧﺪا ،ﺣﻀﺮت ﻋﻠﯽ )ع(. ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ
ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠﺖ 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 دﯾﮕﺮhttp://www.esnips.com/web/amir-master3298 -pdf :
ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ -ج :
ﺟﺄﺭ = ﺗﻀﺮﻉ] .ﻣﺆﻣﻨﻮﻥ [٦٥:ﺗﻀﺮﻉ ﻭ ﻧﺎﻟﻪ ﻧﻜﻨﻴﺪ ،ﴰﺎ ﺍﺯ ﺟﺎﻧﺐ ﻣﺎ ﻳﺎﺭﻯ ﳕﻰﺷﻮﺩ .ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻌﲎ ﺁﻥ ﺍﺳﺘﻐﺎﺛﻪ ﺍﺳﺖ .ﺍﻳﻦ ﻓﻌﻞ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣـﺪﻩ ﺍﺳﺖ .ﳓﻞ ٥٣:ﻣﺆﻣﻨﻮﻥ ٦٤:ﻭ . ٦٥ _______________________________________________ ﺟﺎﺀ = ﳎﻰﺀ .ﺁﻣﺪﻥ] .ﺍﺳﺮﺍﺀ [٨١:ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺍﻭﻗﺎﺕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺎ »ﺑﺎﺀ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﳓﻮ ]ﳕﻞ [ ٢٢:ﺍﺯ ﺳﺒﺎﺀ:ﺧﱪ ﻳﻘﻴﲎ ﺑﺮ ﺗﻮ ﺁﻭﺭﺩﻡ .ﻭﮔﺎﻫﻰ ﺑـﺎ ﺍﻓﻌـﺎﻝ ﻣﺜـﻞ ]ﻣﺮﱘ [٢٣:ﺩﺭﺩﺯﺩﺍﻥ ﺍﻭ ﺭﺍﺑﻪ ﺗﻨﻪ ﳔﻞ ﺧﺮﻣﺎ ﺁﻭﺭﺩﻩ ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ ﺩﺭﺩ ﺑﻪ ﺁﻥ ﭼﺴﺒﻴﺪ »ﺟﺎﺀ« ﮔﻮﻳﺎ ﻓﻘﻂ ﻳﻚ ﺩﻓﻌﻪ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻧﻈﲑ ]ﻣﺮﱘ [٨٩:ﺣﻘﺎ ﻛﻪ ﺷﻰﺀ ﻧﺎ ﭘﺴﻨﺪﻯ ﺁﻭﺭﺩﻳﺪ ﻭ ﻧﺴﺒﺖ ﻧﺎ ﺷﺎﻳﺴﱴ ﺩﺍﺩﻳﺪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﻟﻔﻆ ﺑﺎﺀ ﺍﺯ »ﺷﻴﺌﺎ« ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﻧﻴﺴﺖ . ﻭﱃ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻓﻌﻞ ﻭ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﮔﺮﻓﺘﻪ ﮔﻮﻳﺪ» :ﺟﺎ َﺀ ﺍﻟﺸﻰ ُﺀ :ﻓﻌﻠﻪ ﻭ ﻣﻨﻪ ﰱ ﺍﻟﻘﺮﺁﻥ »ﹶﻟ ﹶﻘ ﺪ ِﺟ ﹾﺌﺘ ﻢ ﺷﻴﺌ ﹰﺎ ِﺍﺩﹰﺍ« ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻛﺮﺩﻩ ﺩﺭ ]ﻓﺮﻗﺎﻥ [٤:ﺗﻘﺪﻳﺮ »ﺑﻈﻠﻢ« ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ :ﺟﺎﻳﺰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ »ﺍﺗﻮ ﺍﻇﻠﻤﹰﺎ« ﺑﺎﺷﺪ . _______________________________________________ ﺟﺎﺭ = ﳘﺴﺎﻳﻪ ]ﻧﺴﺎﺀ [٣٦:ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﻌﲎ ﺁﻥ ،ﻛﺴﻰ ﻛﻪ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺟﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ [٦٠:ﺩﺭ ﺁﳒﺎ ﺟﺰ ﺍﻧﺪﻛﻰ ﳘﺴﺎﻳﻪ ﺗﻮ ﻧﺒﺎﺷﺪ] .ﺭﻋﺪ [٤:ﻗﻄﻌﻪﻫﺎﻯ ﻧﺰﺩﻳﻚ ﻫﻢ . * ]ﺗﻮﺑﻪ [٦:ﺍﮔﺮ ﻛﺴﻰ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺍﺯ ﺗﻮ ﺍﻣﺎﻥ ﺧﻮﺍﺳﺖ ﺑﻪ ﺍﻭ ﺍﻣﺎﻥ ﺑﺪﻩ .ﺍﺟﺎﺭﻩ ﻭ ﺍﺳﺘﻴﺠﺎﺭﻩ ﺍﺯ ﺟﺎﺭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻌﻨﺎﻯ ﺍﻣﺎﻥ ﻭ ﺯﻳﻨﻬﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﮔﻮﺋﻰ ﳘﺴﺎﻳﻪ ﺩﺭ ﺍﻣﺎﻥ ﳘﺴﺎﻳﻪ ﺍﺳﺖ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﭼﻮﻥ ﺣﻖ ﳘﺴﺎﻳﻪ ﻋﻘﻼ ﻭ ﺷﺮﻋﹰﺎ ﺑﺰﺭﮒ ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ ﻫﺮ ﻛﺴﻰ ﻛﻪ ﺣﻖ ﺍﻭ ﺑﺰﺭﮒ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﻖ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺰﺭﮒ ﻣﻴﺪﺍﻧﺪ ﺟﺎﺭ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ]ﺍﻧﻔﺎﻝ[٤٨: ﻳﻌﲎ ﻣﻦ ﺍﻣﺎﻥ ﴰﺎﱘ ﻭ ﺣﻘﹼﺘﺎﻥ ﺭﺍ ﺑﻠﺰﺭﮒ ﻣﻴﺪﺍﱎ . ﺍﺯ ﺍﻳﻦ ﺣﺴﺎﺏ ﺍﺳﺖ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ [٨٨ :ﺍﻭ ﺭﺍ ﺍﻣﺎﻥ ﻣﻴﺪﻫﺪ ﻭ ﺍﻣﺎﻥ ﺩﺍﺩﻩ ﳕﻰﺷﻮﺩ . ﺼ ِﺪ« ﺟﻮﺭ ﺑﻪ ﻣﻌﲎ ﻇﻠﻢ ﻭ ﺍﳓﺮﺍﻑ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺁﻧﺴﺖ :ﻫﺪﺍﻳﺖ ]ﳓﻞ [٩:ﺟﺎﺋﺮ ﺭﺍ ﻣﻨﺤﺮﻑ ﺍﺯ ﺣﻖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ »ﺟﺎ ﺭ ﻳﺠﻮ ﺭ:ﻣﺎ ﹶﻝ ﻋ ِﻦ ﺍ ﹾﻟ ﹶﻘ ﺑﺮ ﺭﺍﻩ ﺭﺍﺳﺖ ﺑﺮ ﻋﻬﺪﻩ ﺧﺪﺍﺳﺖ .ﺑﻌﻀﻰ ﺍﺯ ﺭﺍﻫﻬﺎ ﻣﻨﺤﺮﻑ ﺍﺳﺖ ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺖ ﳘﻪ ﴰﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻰﻛﺮﺩ. _______________________________________________ ﺟﺎﻟﻮﺕ = ﻛﻠﻤﻪ ﻋﺠﻤﻰ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ﻧﺎﻡ ﻓﺮﻣﺎﻧﺪﻩ ﻟﺸﮕﺮﻯ ﺑﻮﺩ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺟﻨﮓ ﺁﺎ ﺭﻓﺘﻨﺪ ﻭ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺑﻜﺸﺖ ،ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﺍﻭ ﻭ ﻟﺸﮕﺮﻳﺎﻧﺶ ﻫﺮﺍﺳﺎﻥ ﻭ ﺑﻴﻤﻨﺎﻙ ﺑﻮﺩﻧﺪ ]ﺑﻘﺮﻩ [٢٥١- ٢٤٩:ﮔﻔﺘﻨﺪ ﺑﺎ ﺟﺎﻟﻮﺕ ﻭ ﻟﺸﮕﺮﻳﺎﻧﺶ ﻃﺎﻗﺖ ﺟﻨﮓ ﻧﺪﺍﺭﱘ ...ﺑﻪ ﺍﺫﻥ ﻭ ﻳﺎﺭﻯ ﺧﺪﺍ ﺁﺎ ﺭﺍ ﺷﻜﺴﺖ ﺩﺍﺩﻧﺪ ﻭ ﺩﺍﻭﺩ ﺟﺎﻟﻮﺕ ﺭﺍ ﻛﺸﺖ .ﻟﻔﻆ ﺟﺎﻟﻮﺕ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ. _______________________________________________ ﺟﺎﻥﹼ = ]ﺭﲪﻦ [٣٩:ﺟﺎﻥﹼ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﻭ ﺩﻓﻌﻪ ﺩﺭﺑﺎﺭﻩ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﻭ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻧﺴﺎﻥ ﻭ ﺍﻧﺲ .ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ :ﺟﺎﻥﹼ ﺍﺳﻢ ﲨﻊ ﺟﻦ ﺍﺳﺖ. ﻟﺬﺍ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﻧﺪ .ﺩﻗﹼﺖ ﺩﺭ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁﻥ ﺩﻭ ﻏﲑ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺟﺎﻥﹼ ﻭ ﺍﻧﺲ ﻣﻘﺎﺑﻞ ﻫﻢ ﺁﻣﺪﻩﺍﻧﺪ ﺍﻧﺲ ﻳﻚ ﻧﻮﻉ ﺑﻴﺶ ﻧﻴﺴﺖ ﻫﻜﺬﺍ ﺟﺎﻥﹼ ﻭ ﺟﻦ ﻓﺮﻕ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﺜﻼ ﻓﺮﻣﻮﺩﻩ ]ﺍﺳﺮﺍﺀ [٨٨:ﻭ ﻧﻴﺰ ﺁﻣﺪﻩ ]ﺭﲪﻦ [٥٦:ﻋﻠﻰ ﻫﺬﺍ ﺁﻧﭽﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﻛﺸﺎﻑ ﻭ ﺎﻳﻪ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ :ﺟ ﱳ ﭘﺪﺭ ﺟﻦ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ :ﺟﺎﻥﹼ ﻧﻮﻋﻰ ﺍﺯ ﺟﻦ ،ﻣﺪﺭﻙ ﺻﺤﻴﺤﻰ ﻧﺪﺍﺭﺩ. ﺩﺭﺑﺎﺭﻩ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﺁﻣﺪﻩ ]ﳕﻞ [١٠:ﻗﺼﺺ . ٣١ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ :ﺟﺎﹼﻥ ﻣﺎﺭ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﭼﺸﻤﻰ ﺍﺳﺖ ﰉ ﺁﺯﺍﺭ ﺍﻏﻠﺐ ﺩﺭ ﺧﺎﻧﻪﻫﺎ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﻋﺒﺎﺭﺕ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻗﻴﺪ )ﺳﻔﻴﺪ( ﺭﺍ ﻧﺪﺍﺭﺩ ،ﺻﺤﺎﺡ ﻣﻄﻠﻖ ﻣﺎﺭ ﻭ ﳎﻤﻊ ﻣﺎﺭ ﻛﻮﭼﻚ ﮔﻔﺘﻪ ﻭ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺷﺎﻳﺪ ﳐﻔﻰ ﺑﻮﺩﻥ ﺁﻥ ﺑﺎﺷﺪ ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺩﻳﺪ ﻣﺎﻧﻨﺪ ﻣﺎﺭ ﻣﻰﻛﻨﺪ ﺑﺮﮔﺸﺖ ﮔﺮﻳﺰﺍﻥ. ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﻛﻪ ﺩﺭ ﻃﻮﺭ ﻫﻨﮕﺎﻡ ﺑﻌﺜﺖ ﻣﺒﺪﻝ ﺑﻪ ﻣﺎﺭ ﺷﺪ ﻳﻚ ﺩﻓﻌﻪ ﺣﻴﺔ ﻭ ﺩﻭ ﺩﻓﻌﻪ ﺟﺎﹼﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻃﻪ [٢٠:ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺣﻴﺔ ،ﻣﺎﺭ ﻛﻮﭼﻚ ﻭ ﻳﺎ ﻣﺎﺭ ﻣﻌﻤﻮﱃ ﺍﺳﺖ. ﻭﱃ ﻫﻨﮕﺎﻡ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻣﻌﺠﺰﻩ ﺩﺭ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﺛﻌﺒﺎﻥ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﮊﺩﻫﺎ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ] ،[١٠٧:ﺷﻌﺮﺍﺀ ،[٣٢:ﺍﻳﻦ ﺩﻭ ﭼﮕﻮﻧﻪ ﲨﻊ ﻣﻰﺷﻮﺩ؟ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ :ﻫﻨﮕﺎﻡ ﺑﻌﺜﺖ ﻣﺎﺭ ﺷﺪﻥ ﻛﺎﰱ ﺑﻮﺩ ﺯﻳﺮﺍ ﳘﲔ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺑﺸﻮﺩ ﻭﱃ ﺩﺭ ﻧﺰﺩ ﻓﺮﻋﻮﻥ ﺑﺮﺍﻯ ﺍﺭﻋﺎﺏ ﻭ ﺍﲤﺎﻡ ﺣﺠﺖ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺍﮊﺩﻫﺎ ﻣﺒﺪﻝ ﺷﻮﺩ ﳐﺼﻮﺻﹰﺎ ﻣﻮﻗﻊ ﺑﻠﻌﻴﺪﻥ ﺍﺑﺰﺍﺭ ﺳﺎﺣﺮﺍﻥ. ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﳌﻴﺰﺍﻥ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﻣﻮﻗﻊ ﺑﻌﺜﺖ ﻧﻴﺰ ﻋﺼﺎ ﺑﻪ ﺍﮊﺩﻫﺎ ﻣﺒﺪﻝ ﺷﺪﻩ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﻭ ﺷﻌﺮﺍﺀ ﻛﻪ ﺟﺎﹼﻥ ﻧﻘﻞ ﺷﺪﻩ ﻧﻈﺮ ﺑﻪ ﺣﺮﻛﺖ ﺁﻥ ﺍﺳﺖ ﻧﻪ ﺑﺰﺭﮔﻰ ﺟﺜﹼﻪﺍﺵ ﺁﳒﺎ ﻛﻪ ﻓﺮﻣﻮﺩ »ﺭﺃﹶﻫﺎ ﺗ ﻬ ﺘﺰ ﹶﻛﺎﹶﻧﻬﺎ ﺟﺎ ﱞﻥ«ﻋﺼﺎ ﺩﺭ ﺍﻫﺘﺮﺍﺯ ﺑﻪ ﺟﺎﻥﹼ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﮊﺩﻫﺎ ﺑﻮﺩ. ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺳﻮﺭﻩ ﻃﻪ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ »ﺣﻴﺔ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻫﺘﺮﺍﺯ ﻭ ﻏﲑﻩ ﺧﱪﻯ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﻣﻮﻗﻊ ﻭﺣﻰ ﺍﮊﺩﻫﺎ ﺑﻮﺩ ﻻﺯﻡ ﺑﻮﺩ ﮔﻔﺘﻪ ﺷﻮﺩ » ﹶﻓﺎِﺫﺍ ِﻫ ﻰ ﺛﹸﻌﺒﺎﻥﹲ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻋﺮﺍﻑ ﻭ ﺷﻌﺮﺍﺀ ﻫﺴﺖ .ﻋﻠﻰ ﻫﺬﺍ ﺁﻧﭽﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﻣﻘﺮﻭﻥ ﺑﻪ ﺻﺤﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﻭ ﻗﺼﺺ ﺍﮔﺮ ﺟﺎﻥﹼ ﻣﺸﺒﻪ ﺑﻪ ﻭﺍﻗﻊ ﺷﻮﺩ ﺗﺸﺒﻴﻪ ﺷﻰ ﺀ ﺑﻨﻔﺴﻪ ﻻﺯﻡ ﳕﻰﺁﻳﺪ ﺯﻳﺮﺍ ﺿـﻤﲑ » ﹶﻛﺎﹶﻧﻬﺎ« ﺑﻪ ﻋﺼﺎ ﺭﺍﺟﻊ ﺍﺳﺖ . _______________________________________________
ﺟﺐ = ﭼﺎﻩ .ﺩﺭ ﺻﺤﺎﺡ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﺟﺐ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺣﻔﺮ ﺷﺪﻩ ﺑﺎﺷﺪ ﻧﻪ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺣﻔﺮ ﺁﻥ ﺭﺍ ﺑﺎ ﺳﻨﮓ ﻭ ﻏﲑﻩ ﺑﻨﺎ ﻣﻰﻛﻨﻨﺪ .ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺁﻥ ﭼﺎﻩ ﺍﺳﺖ ﻭ ﻳﺎ ﭼﺎﻩ ﻋﻤﻴﻖ ﻭ ﭘﺮ ﺁﺏ ﻣﻰﺑﺎﺷﺪ] .ﻳﻮﺳﻒ [١٠:ﮔﻮﻳﻨﺪﻩﺍﻯ ﺍﺯ ﺁﺎ ﮔﻔﺖ :ﻳﻮﺳﻒ ﺭﺍ ﻧﻜﺸﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻘﻌﺮ ﻓﻼﻥ ﭼﺎﻩ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ .ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻮﺳﻒ ١٠:ﻭ ١٥ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﺩﺭ ﺣﻔﺮ ﭼﺎﻩ ﺯﻣﲔ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﻨﺪ .ﻭ ﳏﺒﻮﺏ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺁﻟﺖ ﺭﺟﻮﻟﻴﺖ ﺍﻭ ﻗﻄﻊ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺠﺐ ﺑِﺌﺮ ﹶﻟ ﻢ ﺗﻄﻮ« ﻭ ﺩﺭ ﺍﳌﻨﺠﺪ ﺁﻣﺪﻩ »ﻃﹶﻮﻯ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ »ﺑﺌﺮ« ﮔﺬﺷﺖ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﭼﺎﻩ ﻛﻬﻨﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎ ﻓﺮﻕ ﺟﺐ ﻭ ﺑﺌﺮ ﺑﺪﺳﺖ ﻣﻰﺍﻳﺪ .ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ»:ﹶﺍ ﹾﻟ ﻚ«. ﻯ ﺍﻟﻌﺎﺩِﻳ ﹸﺔ ﺍﻟﹾﻘﹶﺪ ﳝ ﹸﺔ ﹶﻟ ﻢ ﻳ ﻌ ﹶﻠ ﻢ ﻟﹶﻬﺎ ﺣﺎ ِﻓﺮ ﻭ ﻻ ﻣﺎِﻟ ِ ﺍ ﹾﻟِﺒ ﹾﺌ ﺮ :ﺑِﻨﺎ ﻩ ﺑِﺎ ﹾﻟﺎﹶﺣﺠﺎ ِﺭ« ﻭ ﺩﺭ ﺎﻳﻪ ﺩﺭ ﻟﻐﺖ ﺑﺌﺮ ﮔﻮﻳﺪ» :ﻗﻴ ﹶﻞ ﻫﺮ _______________________________________________ ﺟﺒﺖ = ﰉ ﻓﺎﺋﺪﻩ] .ﻧﺴﺎﺀ.[٥١: ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺟﺒﺖ :ﺑﺖ ،ﻛﺎﻫﻦ ،ﺳﺎﺣﺮ ،ﺳﺤﺮ ،ﭼﻴﺰ ﰉ ﻓﺎﻳﺪﻩ ﻭ ﻫﺮ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﺍﺳﺖ . ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﻭ ﺑﺖ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﺍﺯ ﳊﺎﻅ ﰉ ﻓﺎﺋﺪﻩ ﺑﻮﺩﻥ ﺟﺒﺖ ﮔﻔﺘﻪ ﺷﺪﻩ ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺒﺖ ﻭ ﺟﺒﺲ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﰉ ﻓﺎﺋﺪﻩ ﺍﺳﺖ . ﺍﻳﻦ ﻛﺮﳝﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﻩ ﻣﺴﻠﻤﲔ ﻭ ﻣﺸﺮﻛﲔ ﺍﺯ ﺩﻳﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺣﻖ ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺍﺯ ﻣﺆﻣﻨﺎﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺗﺮﺍﻧﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻗﻀﺎﻭﺕ ﺍﺯ ﺭﻭﻯ ﺩﴰﲎ ﺑﺎ ﺍﺳﻼﻡ ﺑﻮﺩﻩ ﻭ ﮔﺮﻧﻪ ﻳﻬﻮﺩ ﺑﺎ ﺍﻫﻞ ﻗﺮﺁﻥ ﻭﺟﻮﻩ ﻣﺸﺘﺮﻙ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﺎ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻭﺟﻪ ﻣﺸﺘﺮﻛﻰ ﻧﺪﺍﺷﺘﻨﺪ ﻟﺬﺍ ﺩﺭ ﺁﻳﻪ ﺑﻌﺪﻯ ﺧﺪﺍ ﺁﺎ ﺭﺍ ﻟﻌﻨﺖ ﻣﻰﻛﻨﺪ. ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯﺩﺭ ﻣﻨﺸﻮﺭ ﺳﻴﻮﻃﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ :ﭼﻮﻥ ﻛﺎﺭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻗﻮﺕ ﮔﺮﻓﺖ ﻛﻌﺐ ﺑﻦ ﺍﺷﺮﻑ ﻳﻬﻮﺩﻯ ﻋﺰﻟﺖ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩ ﻭ ﺑﻪ ﻣﻜﹼﻪ ﺁﻣﺪ ﻭ ﮔﻔﺖ :ﻧﻪ ﺑﻪ ﺍﻭ )ﺭﺳﻮﻝ ﺧﺪﺍ ﺹ( ﻳﺎﺭﻯ ﻣﻰﻛﻨﻢ ﻭ ﻧﻪ ﺑﺎ ﺍﻭ ﺟﻨﮓ ﻣﻰﳕﺎﱘ .ﺩﺭ ﻣﻜﹼﻪ ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪﻧﺪ ﻛﻪ :ﺍﻯ ﻛﻌﺐ ﺁﻳﺎ ﺩﻳﻦ ﻣﺎ ﺘﺮ ﺍﺳﺖ ﻳﺎ ﺩﻳﻦ ﳏﻤﺪ ﻭ ﻳﺎﺭﺍﻧﺶ؟ ﮔﻔﺖ :ﺩﻳﻦ ﴰﺎ ﺘﺮ ﻭ ﻗﺪﱘ ﺍﺳﺖ ﻭ ﺩﻳﻦ ﳏﻤﺪ ﺩﻳﲎ ﺗﺎﺯﻩ ﺍﺳﺖ .ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻳﻪ ﹶﺍﹶﻟ ﻢ ﺗ ﺮ ﺍِﻟﹶﻰ ﺍﻟﱠﺬﻳ ﻦ ...ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ. ﺘﺮ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﻛﻠﻤﻪ ﺟﺒﺖ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﻛﻠﻤﻪ ﻃﺎﻏﻮﺕ ﻛﻪ ﺩﺭ ﺁﻳﻪﺷﺮﻳﻔﻪ ﺍﻣﺪﻩ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﻃﻐﻴﺎﻥ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮﹰﺍ ﺑﻪ ﻣﻌﻨﺎﻯ ﻓﺎﻋﻞ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻞ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺟﻮﻉ ﺷﻮﺩ. _______________________________________________ ﻯ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻬ ِﺮ« ﺩﺭ ﺻﺤﺎﺡ ﻫﺴﺖ» :ﺍﳉﱪ :ﹶﺍ ﹾﻥ ﺗﻐﲎ ﺍﻟﺮﺟﻞ ﺍﻭ ﺗﺼﻠﺢ ﺡ ﺍﻟﺸﻰ ِﺀ ﺑﻀﺮ ِ ﺠ ﺒ ِﺮ ﺍِﺻﻼ ﺻ ﹸﻞ ﺍ ﹾﻟ ﺟﱪ = ﺍﺻﻼﺡ ﺷﻰﺀ ﺑﻪ ﻧﻮﻋﻰ ﺍﺯ ﻗﻬﺮ .ﺑﺴﱳ ﺿﺪ ﺷﻜﺴﱳ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ» :ﹶﺍ ﻋﻈﻤﻪ ﻣﻦ ﻛﺴﺮ« ﻏﲎ ﻛﺮﺩﻥ ﺷﺨﺺ ،ﺍﺻﻼﺡ ﺣﺎﻝ ﺍﻭﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ» :ﺍﳉﱪ ﺧﻼﻑ ﺍﻟﻜﺴﺮ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﺟﱪ ﮔﺎﻫﻰ ﻓﻘﻂ ﺩﺭ ﺍﺻﻼﺡ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜﻞ ﻗﻮﻝ ﻋﻠﻰ ﲑ )ﺍﻯ ﺍﺻﻼﺡ ﮔﺮ ﻫﺮ ﺷﻜﺴﺘﻪ ﻭ ﺍﻯ ﺁﺳﺎﻥ ﻛﻨﻨﺪﻩ ﻫﺮ ﻛﺎﺭ ﺩﺷﻮﺍﺭ( ...ﻭ ﮔﺎﻫﻰ ﻓﻘﻂ ﺩﺭ ﻗﻬﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﳓﻮ ﺴﻬ ﹶﻞ ﹸﻛﻞﱢ ﻋﺴ ٍ ﺴﻬﺮ ﹶﻝ ﻣ ﲑ ﻭ ﻳﺎ ﻣ ﺭﺿﻰ ﺍﻟﻠﹼﻪ ﻋﻨﻪ :ﻳﺎ ﺟﺎِﺑ ﺮ ﹸﻛﻞﱢ ﻛِﺴ ٍ »ﻻ ﺟ ﺒ ﺮ ﻭ ﻻ ﺗﻔﹾﻮﻳﻀﺰ« )ﺍﻋﻤﺎﻝ ﺑﺸﺮ ﻧﻪ ﻗﻬﺮ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﻧﻪ ﻭﺍﮔﺬﺍﺭﻯ ﻣﻄﻠﻖ( ...ﺍﺟﺒﺎﺭ ﺩﺭ ﺍﺻﻞ ،ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺭﺍ ﺑﺮ ﺍﺟﺒﺎﺭ ﻛﺴﻰ ﳎﺒﻮﺭ ﻛﻨﻨﺪ ﻭﱃ ﺩﺭ ﻋﺮﻑ ﺑﻪ ﺍﺟﺒﺎﺭ ﳎﺮﺩ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ :ﻓﻼﱏ ﺭﺍ ﺑﺮ ﻓﻼﻥ ﻛﺎﺭ ﺍﺟﺒﺎﺭ ﻛﺮﺩﻡ .ﺟﺒﺎﺭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺴﻰ ﮔﻮﻳﻨﺪ ﻛﻪ ﻧﻘﺺ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﺩﻋﺎﺀ ﺑﺮﺗﺮﻯ ﻭ ﺩﺭﻭﻏﲔ ﺍﺻﻼﺡ ﻭ ﺟﱪﺍﻥ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﺍﻧﺴﺎﻥ ﻓﻘﻂ ﺑﻪ ﻃﻮﺭ ﺫﻡ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ...ﻭ ﺑﻪ ﻛﺴﻴﻜﻪ ﺑﺮ ﺩﻳﮕﺮﻯ ﻗﻬﺮ ﻣﻰﻛﻨﺪ ﺟﺒﺎﺭ ﮔﻮﻳﻨﺪ ﻣﺜﻞ ]ﻕ [٤٥:ﻭ ﺭﻭﻯ ﺗﺼﻮﺭ ﻗﻬﺮ ﻳﺎ ﺑﻠﻨﺪﻯ ﺑﺮ ﺍﻗﺮﺍﻥ ،ﮔﻔﺘﻪﺍﻧﺪ :ﳔﻠﺔ ﺟﺒﺎﺭﻩ ﻭ ﻧﺎﻗﺔ ﺟﺒﺎﺭﺓ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻰﮔﻮﺋﻴﻢ» :ﺟﺒﺎﺭ ﻣﺘ ﹶﻜﺒﺮ «ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﺟﱪﺕ ﺍﻟﻔﻘﲑ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻧﻌﻤﺘﻬﺎ ﺣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺍﺻﻼﺡ ﻣﻰﻛﻨﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﺍﺟﺒﺎﺭ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﺁﻧﭽﻪ ﻛﻪ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﻣﻘﻬﻮﺭ ﻣﻰﻛﻨﺪ) .ﻣﻔﺮﺩﺍﺕ ﺑﺎﺧﻨﺼﺎﺭ(. ﻧﺎﮔﻔﻨﻪ ﳕﺎﻧﺪ ﻣﻌﲎ ﺟﺎﻣﻊ ﺟﱪ ،ﳘﺎﻥ ﺍﺻﻼﺡ ﺗﻮﺃﻡ ﺑﻪ ﻧﻮﻋﻰ ﺍﺯ ﻗﻬﺮ ﺍﺳﺖ ﻭ ﺁﻥ ،ﭼﻨﺎﻧﻜﻪ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻣﺘﻌﺪﻯ ﻭ ﻻﺯﻡ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﺻﻼﺡ ﻛﺮﺩﻥ ﻭ ﱃ ﺍﹾﻟ ِﻌ ﻮ ﺭ« ﮔﻔﺘﻪﺍﻧﺪ »ﺟﱪ« ﺩﺭ ﺍﻭﻝ ﻣﺘﻌﺪﻯ ﻭ ﺑﻌﺪ ﻻﺯﻡ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ: ﺍﺻﻼﺡ ﺷﺪﻥ( ﻭ ﺩﺭ ﺷﻌﺮ ﻋﺠﺎﺝ ﻛﻪ ﮔﻮﻳﺪ » :ﹶﻗ ﺪ ﺟ ﺒ ﺮ ﺍﻟﺪﻳ ﻦ ﺍﹾﻟﺎِﻟ ﻪ ﹶﻓﺠﺒﺮ ﻭ ﻋﻮ ﺭ ﺍﻟﺮﺣﻤ ﻦ ﻣ ﻦ ﻭ ﱡ ﳘﻪ ﻣﺘﻔﻖ ﺍﻟﻘﻮﻝﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﺒﺎﺭ ﺩﺭ ﺍﻧﺴﺎﻥ ﺻﻔﺖ ﺫﻡ ﻭ ﺩﺭ ﺧﺪﺍ ﺻﻔﺖ ﻣﺪﺡ ﻭ ﺍﺯ ﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ . ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻤﻪ ﺟﺒﺎﺭ ﺍﮔﺮ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻣﻌﻨﺎﻳﺶ ﻇﺎﱂ ﻭ ﲢﻤﻴﻞ ﻛﻨﻨﺪﻩ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺑﺮ ﺩﻳﮕﺮﻯ ﺑﻨﺎ ﺣﻖ :ﻣﻰﺑﺎﺷﺪ ﻭﱃ ﺟﺒﺎﺭ ﺩﺭ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﻣﺼﻠﺢ ﺍﺳﺖ ،ﻣﺼﻠﺤﻰ ﻛﻪ ﺑﺮ ﺗﻮﺍﻧﺎﺳﺖ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﻣﻘﺘﺪﺭﻯ ﺍﺳﺖ ﻛﻪ ﻣﺸﻴﺖ ﺍﻭ ﺩﺭ ﻋﺎﱂ ﺟﺎﺭﻳﺴﺖ ﻭ ﺩﺭ ﺍﻭ ﻇﻠﻢ ﻧﻴﺴﺖ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﺑﺴﻴﺎﺭ ﺗﺮﻣﻴﻢ ﻭ ﺟﱪﺍﻥ ﻛﻨﻨﺪﻩ ﺍﺳﺖ . ] -١ﻫﻮﺩ [٥٩:ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍ ﺭﺍ ﻧﺎﻓﺮﻣﺎﱏ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺩﺳﺘﻮﺭ ﻫﺮ ﺳﺘﻤﮕﺮ ﳉﻮﺝ ﭘﲑﻭﻯ ﳕﻮﺩﻧﺪ] .ﻏﺎﻓﺮ.[٣٥: ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺑﻮ ﻋﻤﺮ ﻭ ﺍﺑﻦ ﺫﻛﻮﺍﻥ ﻭﻗﱴ ﺑﻪ »ﻗﻠﺐ« ﺭﺍ ﺑﺎ ﺗﻨﻮﻳﻦ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻛﺴﺮ ﻭ ﺍﺿﺎﻓﻪ ﺑﻪ »ﻣﺘﻜﺒﺮ«. ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺻﻮﺭﺕ ﺍﻭﻝ ﻣﻌﲎ ﺁﻳﻪ ﻣﻰﺷﻮﺩ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﻗﻠﱮ ﻛﻪ ﺧﻮﺩ ﭘﺴﻨﺪ ﻭ ﺳﺘﻤﮕﺮ ﺍﺳﺖ ﻣﻬﺮ ﻣﻰﺯﻧﺪ .ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﻗﻠﺐ ﻣﺘﻜﺒﺮ ﻭ ﺟﺒﺎﺭ ﺍﺳﺖ ﻋﻠﺘﺶ ﺁﻧﺴﺖ ﻛﻪ ﺗﻜﺒﺮ ﻭ ﻇﻠﻢ ﺍﺯ ﺁﻥ ﺳﺮﭼﺸﻤﻪ ﻣﻰﮔﲑﺩ .ﺩﺭ ﺻﻮﺭﺕ ﺩﻭﻡ ﺑﺎﻳﺪ ﮔﻔﺖ :ﺧﺪﺍ ﺑﺮ ﲤﺎﻡ ﻗﻠﺒﻴﻜﻪ ﻣﺘﻜﺒﺮ ﻭ ﺟﺒﺎﺭ ﺍﺳﺖ ﻣﻬﺮ ﺑﺮ ﲤﺎﻡ ﻗﻠﺐ ﺍﺣﺎﻃﻪ ﻣﻰﻛﻨﺪ ﻫﻠﻰ ﻫﺬﺍ ﻋﻤﻮﻡ ﻗﻠﻮﺏ ﺍﺯ ﻓﺤﻮﺍﻯ ﺁﻳﻪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻭ ﮔﺮﻧﻪ »ﻛﻞﹼ« ﺭﺍﺟﻊ ﺑﻪ ﲤﺎﻡ ﻭ ﳘﻪ ﻗﻠﺐ ﺍﺳﺖ ﻧﻪ ﳘﻪ ﻗﻠﻮﺏ .ﺑﻌﻀﻰﻫﺎ ﺑﻪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﺪﺍﻥ ﺗﻮﺟﻪ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺁﻳﻪ ﻫﺴﱴ ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ »ﻳ ﹾﻄﺒ ﻊ ﺏ «...ﺍﺳﺖ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻗﺴﺎﻭﺕ ﺖ ﻗﹸﻠﹸﻮﺑ ﹸﻜ ﻢ« »ﻭﻟ ِﻜ ﻦ ﺗﻌﻤﻰ ﺍﻟﹾﻘﹸﻠﹸﻮ ﺴ ﺐ ﹸﻛﻞﱢ ﻣﺘ ﹶﻜﺒٍ ﺮ «...ﻭﱃ ﺩﺭ ﺗﻔﺴﲑ ﺟﻼﻟﲔ ﻣﺜﻞ ﻧﮕﺎﺭﻧﺪﻩ ﮔﻔﺘﻪ ﺍﺳﺖ .ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺜﻞ ﺁﻳﻪ »ﹸﺛﻢ ﹶﻗ ﺍﻟﻠﹼ ﻪ ﻋﻠﻰ ﹸﻛﻞﱢ ﹶﻗ ﹾﻠ ِ ﻭ ﻋﻤﻰ ﺍﺣﺎﻃﻪ ﺑﺮ ﲤﺎﻡ ﻗﻠﺐ ﺩﺍﺭﺩ )ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ(. ] -٢ﺣﺸﺮ [٢٣:ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻫﺸﺖ ﺗﺎ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺫﻛﺮ ﺷﺪﻩ :ﭘﺎﺩﺷﺎﻩ )ﻣﺪﺑﺮ ﻭ ﻣﺪﻳﺮ( ﭘﺎﻙ ،ﺳﻼﻡ ،ﺍﳝﲎ ﺩﻫﻨﺪﻩ ،ﺍﻣﲔ )ﻳﺎﺭﻗﻴﺐ( ،ﺗﻮﺍﻧﺎ ،ﻣﺼﻠﺢ ،ﺑﺰﺭﮒ .ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺟﺒﺎﺭ ﺑﻪ ﻣﻌﲎ ﻣﺼﻠﺢ ﻭ ﺗﺮﻣﻴﻢ ﻛﻨﻨﺪﻩ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﻣﻘﺘﺪﺭ ﺍﺳﺖ . ] -٣ﺷﻌﺮﺍﺀ [١٣٠:ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ »ﺑﻄﺶ« ﺭﺟﻮﻉ ﺷﻮﺩ .ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻋﻤﺎﻕ ﻭﺍﻟﺪﻳﻦ ﺟﺒﺎﺭ ﻭ ﺳﺘﻤﮕﺮ ﺍﺳﺖ ﻧﻈﲑ ﺁﻳﻪ ]ﻣـﺮﱘ،[٣٢: ]ﻣﺮﱘ [١٤:ﺍﻳﻦ ﺳﻮﺭﻩ ﺍﺳﺖ . _______________________________________________
ﺟﱪﺋﻴﻞ = ﻓﺮﺷﺘﻪ ﻭﺣﻰ .ﺍﻳﻦ ﻛﻠﻤﻪ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ] :ﺑﻘﺮﻩ٩٧:ﻭ] ،[٩٨ﲢﺮﱘ [٤:ﻭ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺟﱪﺋﻴﻞ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺩﻋﺎﺀ ﺳﻮﻡ ﺻﺤﻴﻔﻪ ﺳﺠﺘﺪﻳﻪ ﻭﺍﺭﺩ ﺍﺳﺖ ﺏ ِﻋ ﻨ ﺪ ﻙ« ﺩﺭ ﻧﺴﺨﻪ ﺻﺤﻴﻔﻪ ﻛﻪ ﺗﻮﺳﻂ ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﺍﻭﻝ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﺼﺤﻴﺢ ﺷﺪﻩ ﻭ ﺁﻗﺎﻯ ﺁﺧﻮﻧﺪﻯ ﻚ ﺍﹾﻟ ﻤ ﹶﻘﺮ ﲔ ﹶﻟ ﺪ ﻳ ﻚ ﺍﻟﹾﻤﻜ ﻉ ﰱ ﺍﹶﻫ ِﻞ ﺳﻤﺎﻭﺍِﺗ ﻚ ﺍﻟﹾﻤﻄﺎ ﲔ ﻋﻠﻰ ﻭ ﺣِﻴ » ﻭ ﺟِﺒﺮﻳ ﹸﻞ ﺍ ﹾﻟﺎﹶﻣ ﺁﻥ ﺭﺍ ﭼﺎﭖ ﻛﺮﺩﻩﺍﻧﺪ »ﻭ ﺟﱪﺋﻴﻞ ﺍﻻﻣﲔ« ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ . ﺳﻴﺪ ﻣﺮﺣﻮﻡ ﺩﺭ ﺭﻳﺎﺽ ﺍﻟﺴﺎﻟﻜﲔ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﻭﺟﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺻﺤﻴﻔﻪ ﻓﻘﻂ ﺩﻭ ﻭﺟﻪ )ﺟِﺒﺮﻳﻞ ﻭ ﺟ ﺒﺮﺋﻴﻞ( ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺟﱪﺍﺋﻴﻞ ﺁﻣﺪﻩ ﻒ ﺟِﺒﺮﺍﺋﻴ ﹸﻞ ﻭ ﻣﻴﻜﺎﺋﻴﻞ« ﺧﻄﺒﻪ .١٨٠ ﺼ ﺑﺎ ﺍﺿﺎﻓﻪ ﺍﻟﻒ » ﹶﻓ ِ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ :ﺟﱪﺋﻴﻞ ﻭ ﻣﻴﻜﺘﺌﻴﻞ ﻫﺮ ﺩﻭ ﻋﺠﻤﻰﺍﻧﺪ ﻛﻪ ﻣﻌﺮﺏ ﺷﺪﻩﺍﻧﺪ ﮔﻔﺘﻪﺍﻧﺪ :ﺟﱪ ﺩﺭ ﻟﻐﺖ ﺳﺮﻳﺎﱏ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﻩ ﻭ ﺍﻳﻞ ﺑﻪ ﻣﻌﲎ ﺧﺪﺍﺳﺖ ﻭ ﻣﻴﻚ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﻩ ﻛﻮﭼﻚ ﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻯ ﺟﱪﺋﻴﻞ :ﺑﻨﺪﻩ ﺧﺪﺍ ﻭ ﻣﻌﲎ ﻣﻴﻜﺎﺋﻴﻞ :ﺑﻨﺪﻩ ﻛﻮﭼﻚ ﺧﺪﺍﺳﺖ. ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻮﻳﺪ :ﺍﺳﻢ ﻋﺠﻤﻰ ﺍﺳﺖ ﻣﺮﻛﺐ ﺍﺯ »ﺟﱪ« ﻛﻪ ﻣﻌﻨﺎﻯ ﺁﻥ ﺩﺭ ﻋﺮﰉ ﻳﺎ ﺳﺮﻳﺎﱏ :ﻗﻮﻩ ﺍﺳﺖ ﻭ »ﺍﻳﻞ« ﻛﻪ ﺑﻪ ﻣﻌﻨﺎﻳﺶ ﺍﻟﻪ ﺍﺳﺖ ﻳﻌﲎ :ﻗﻮﻩ ﺧﺪﺍ ﻭ ﺩﺭ ﺿﺒﻂ ﺁﻥ ١٣ﻟﻐﺖ ﻫﻴﺖ . ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ :ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﻛﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﺑﺎﺏ ﻫﺸﺘﻢ ﻋﺪﺩ ١٦ﺍﺯ ﺯﺑﺎﻥ ﺩﺍﻧﻴﺎﻝ ﮔﻮﻳﺪ :ﺁﻭﺍﺯ ...ﺷﻨﻴﺪﻡ ﻛﻪ ﻧﺪﺍ ﻛﺮﺩﻩ ﻣﻰﮔﻔﺖ ﺍﻯ ﺟﱪﺋﻴﻞ ﺍﱘ ﻣﺮﺩ ﺭﺍ ﺍﺯ ﻣﻌﲎ ﺍﻳﻦ ﺍﻳﻦ ﺭﺅﻳﺎ ﻣﻄﻠﻊ ﺳﺎﺯ .ﻭ ﺍﻳﻀﹰﺎ ﺩﺭ ﺑﺎﺏ ٩ﻋﺪﺩ ٢١ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺩﺭ ﺍﳒﻴﻞ ﻣﺘﻰ ﺑﺎﺏ ﺍﻭﻝ ﻋﺪﺩ ١٩ﻭ ٢٦ﺁﻣﺪﻩ ﻛﻪ ﺟﱪﺋﻴﻞ ﺁﻣﺪﻩ ﻛﻪ ﺟﱪﺋﻴﻞ ﺑﻪ ﺣﻀﺮﺕ ﺯﻛﺮﻳﺎ ﻣﮋﺩﻩ ﳛﲕ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﻣﮋﺩﻩ ﻋﻴﺴﻰ ﺭﺍ ﺩﺍﺩ ﻭ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﺘﺎﺏ ﻣﻘﺪﺱ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ :ﻣﺮﺩ ﺧﺪﺍ ﺗﺮﲨﻪ ﳕﻮﺩﻩ ﺍﺳﺖ] .ﺑﻘﺮﻩ٩٧:ﻭ.[٩٨ ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺣﺎﻝ ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺟﱪﺋﻴﻞ ﺭﺍﺩﴰﻦ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ :ﭼﻮﻥ ﺁﻭﺭﻧﺪﻩ ﻭﺣﻰ ﺟﱪﺋﻴﻞ ﺍﺳﺖ ﻟﺬﺍ ﺣﺎﺿﺮ ﺑﻪ ﻓﺒﻮﻝ ﺍﺳﻼﻡ ﻧﻴﺴﺘﻢ ﺩﺭﺑﺎﺭﻩ ﻋﻠﹼﺖ ﻋﺪﺍﻭﺗﺸﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ :ﺍﻭ )ﺟﱪﺋﻴﻞ( ﺟﻨﮓ ﻭ ﺳﺨﱴ ﻭ ﻏﲑﻩ ﻣﻴﺎﻭﺭﺩ ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ. ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﺟﺎﻯ ﺟﱪﻳﻞ :ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻳﺎ ﺭﻭﺡ ﺍﻻﻣﲔ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ [١٠٢:ﻭ ﻣﺜﻞ ]ﺷﻌﺮﺍﺀ.[١٩٣: ﺩﺭﺑﺎﺭﻩ ﻣﻜﺎﻧﺖ ﻭ ﻋﻠﻮ ﻣﻘﺎﻡ ﺍﻳﻦ ﻓﺮﺷﺘﻪ ﳏﺘﺮﻡ ﺁﻣﺪﻩ ]ﺗﻜﻮﻳﺮ.[٢٣-١٩: ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻓﺮﺷﺘﻪ ﻭﺣﻰ ﭘﻴﻚ ﳏﺘﺮﻣﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻣﻜﺎﻧﺖ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﻼﺋﻚ ﻣﻄﺎﻉ ﻭ ﭘﻴﺶ ﺧﺪﺍ ﺍﻣﲔ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺍﻭ ﺭﺍ ﺑﺎﻟﻌﻴﺎﻥ ﺩﻳﺪﻩ ﺍﺳﺖ. ﻭ ﺁﻥ ﭼﻪ ﺍﺯ ﺻﺤﻴﻔﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﺷﺪ ﺍﺯ ﺁﻳﺎﺕ ﻓﻮﻕ ﺍﺗﺨﺎﺫ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ . ﺁﻧﭽﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻣﺄﻣﻮﺭﻳﺖ ﺍﻳﻦ ﻣﻠﻚ ﺑﻄﻮﺭ ﺻﺮﻳﺢ ﺁﻣﺪﻩ ﳘﺎﻥ ﺁﻭﺭﺩﻥ ﻭﺣﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻋﻤﺎﻝ ﺩﻳﮕﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺼﺮﻳﺢ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﲢﺮﱘ ٤:ﻛﻪ ﺟﱪﻳﻞ ﲔ «...ﻇﺎﻫﺮﹰﺍ ﲪﺎﻳﺖ ﺑﻪ ﻭﺍﺳﻄﻪ ﻭﺣﻰ ﺁﻭﺭﺩﻥ ﻭ ﻣﻄﻠﻊ ﺳﺎﺧﱳ ﺁﻥ ﺢ ﺍﻟﹾﻤﺆﻣِﻨ ﺣﺎﻣﻰ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﴰﺮﺩﻩ ﺷﺪﻩ » ﹶﻓِﺎﻥﱠ ﺍﻟﻠﹼ ﻪ ﻫ ﻮ ﻣﻮﻻ ﻩ ﻭ ﺟِﺒﺮﻳ ﹸﻞ ﻭ ﺻﺎِﻟ ﺣﻀﺮﺕ ﺍﺯ ﺣﻴ ﻠﻪ ﺯﻧﺎﻧﺶ ﺍﺳﺖ .ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺷﺎﻳﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺩﺭ »ﻣﻠﻚ« ﺭﻭﺷﻦ ﮔﺮﺩﺩ. _______________________________________________ ﺟﺒﻞ = ﻛﻮﻩ] .ﻫﻮﺩ [٤٣:ﺑﻪ ﺯﻭﺩﻯ ﺑﻪ ﻛﻮﻫﻰ ﻻﺣﻖ ﻣﻰﺷﻮﻡ ﻣﺮﺍ ﺍﺯ ﺁﺏ )ﻃﻮﻓﺎﻥ( ﺣﻔﻆ ﻣﻰﻛﻨﺪ .ﲨﻊ ﺁﻥ ﺍﺟﺒﺎﻝ ﻭ ﺟﺒﺎﻝ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﻭﻣﻰ ﺑﻪ ﻛـﺎﺭ ﺭﻓﺘـﻪ ﳓـﻮ ]ﻫﻮﺩ.[٤٢: ﺁﻧﭽﻪ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻛﻮﻫﻬﺎ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ: ﻛﻮﻫﻬﺎ ﻣﻴﺦﻫﺎﻯ ﺯﻣﲔ ﺍﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻰﺧﺌﺎﻧﻴﻢ] :ﻧﺒﺎﺀ [٧:ﺁﻳﺎ ﺯﻣﲔ ﺭﺍ ﮔﺴﺘﺮﺩﻩ ﻭ ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﻴﺨﻬﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ؟ ﻭ ﺍﻳﻀﹰﺎ ]ﳓﻞ] [١٥:ﻟﻘﻤﺎﻥ.[١٠: ﺭﻭﺍﺳﻰ ﲨﻊ ﺭﺍﺳﻴﻪ ﺑﻪ ﻣﻌﲎ ﺛﺎﺑﺖ ﻭ ﳏﻜﻢ ﻭ »ﲤﻴﺪ« ﺍﺯ »ﻣﻴﺪ« ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﺛﺎﺑﺖ ﻭ ﳏﻜﻢ ﺍﻓﻜﻨﺪ ﺗﺎ ﴰﺎ ﺭﺍ ﻣﻴﻞ ﻧﺪﻫﺪ ﻭ ﺍﻳﻦ ﺳﻮ ﻭ ﺁﻥ ﺳﻮ ﻧﻴﻨﺪﺍﺯﺩ ﻭ ﻣﻀﻄﺮﺏ ﻧﻜﻨﺪ ،ﻣﻴﻞ ﻭ ﺍﺿﻄﺮﺍﺏ ﻣﺮﺩﻡ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺧﻮﺩﺵ ﻣﺎﺋﻞ ﻭ ﻣﻀﻄﺮﺏ ﻭ ﻟﺮﺯﺍﻥ ﺑﺎﺷﺪ ،ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻥ ﻛﺘﺎﺏ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﻭ ﳎﻬﻮﻝ ﻣﺎﻧﺪﻩ، ﺿ ِﻪ« ﺧﻄﺒﻪ ﺍﻭﻝ ﻳﻌﲎ ﻟﺮﺯﻩ ﻭ ﺍﺿﻄﺮﺍﺏ ﻭ ﻣﻴﻞ ﺯﻣﲔ ﺭﺍ ﺑﺎ ﺳﻨﮕﻬﺎ ﻣﻴﺨﻜﻮﺏ ﻛﺮﺩ. ﺼﺨﻮ ِﺭ ﻣﻴﺪﺍ ﹶﻥ ﹶﺍ ﺭ ِ ﻓﺮﻣﻮﺩﻩ » ﻭ ﻭﺗ ﺪ ﺑِﺎﻟﹾ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻛﻮﻫﻬﺎ ﻣﻴﺨﻬﺎﻯ ﺯﻣﲔ ﻭ ﻣﺎﻧﻊ ﻟﺮﺯﻳﺪﻥ ﻭ ﻣﻀﻄﺮﺏ ﺷﺪﻥ ﺁﻥ ﺍﻧﺪ . ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺍﺿﻄﺮﺍﺏ ﻭ ﻟﺮﺯﻩ ﺩﺭ ﺻﻮﺭﺕ ﻧﺒﻮﺩﻥ ﻛﻮﻫﻬﺎ ﭼﻴﺴﺖ؟ ﻣﻰﮔﻮﻳﻨﺪ :ﺍﺯ ﭘﻮﺳﺘﻪ ﺯﻣﲔ ﻫﺮ ﭼﻪ ﭘﺎﺋﲔﺗﺮ ﺑﺮﻭﱘ ﺑﺎ ﺍﻓﺰﺍﻳﺶ ﻳﻜﻨﻮﺍﺧﺖ ﺣﺮﺍﺭﺕ ﺭﻭ ﺑﻪ ﺭﻭ ﺧـﻮﺍﻫﻴﻢ ﺑـﻮﺩ ﺩﺭ ﻋﻤﻴﻖﺗﺮﻳﻦ ﻣﻌﺪﻥ ﻃﻼﻯ ﺟﻬﺎﻥ ﺩﺭ ﺁﻓﺮﻳﻘﺎﻯ ﺟﻨﻮﰉ ﺩﻳﻮﺍﺭﻩﻫﺎﻯ ﻣﻌﺪﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﻯ ﺩﺍﻍ ﺍﺳﺖ ﻛﻪ ﺩﺳﺘﮕﺎﻩ ﺳﺮﺩ ﻛﻦ ﺁﻥ ﭼﻬﻞ ﻣﻴﻠﻴﻮﻥ ﺭﻳﺎﻝ ﺧﺮﺝ ﺩﺍﺭﺩ ﺗﺎ ﻛﺎﺭ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻕ ﻣﻌﺪﻥ ﺑﺮﺍﻯ ﻛﺎﺭﮔﺮﺍﻥ ﲢﻤﻞﭘﺬﻳﺮ ﻛﻨﺪ ﺍﮔﺮ ﺍﻓﺰﺍﻳﺶ ﺣﺮﺍﺭﺕ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻕ ﺍﺩﺍﻣﻪ ﺩﻫﻴﻢ ﺩﺭ ﻋﻤﻖ ﭘﻨﺠﺎﻩ ﻛﻴﻠﻮﻣﺘﺮ ،ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﺑﻪ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﻛﻪ ﳏـﻞﹼ ﺫﻭﺏ ﺷـﺪﻥ ﺳﻨﮕﻬﺎﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻪ ﻋﻠﹼﺖ ﻓﺸﺎﺭ ﺷﺪﻳﺪ ﻧﺰﺩﻳﻚ ﺑﻪ ﺩﻭ ﻫﺰﺍﺭ ﺍﲤﺴﻔﺮ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋﻤﻖ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ ﻣﻮﺍﺩ ﻭ ﺳﻨﮕﻬﺎ ﺳﻴﺎﻝ ﳕﻰﺷﻮﻧﺪ ﺑﻠﻜﻪ ﺧﺎﺻﻴﺖ ﭘﻼﺳـﺘﻴﻜﻰ ﺑﺪﺳـﺖ ﻣﻰﺁﻭﺭﻧﺪﻛﻪ ﮔﺎﻫﻰ ﺩﺭ ﻗﺸﺮﻫﺎﻯ ﻧﺎﺯﻙ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﺛﺮ ﻛﻢ ﺷﺪﻥ ﺑﻪ ﺻﻮﺭﺕ ﻣﺬﺍﺏ ﺩﺭ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺷﻜﻞ ﺁﺗﺸﻔﺸﺎﻥ ﺑﲑﻭﻥ ﻣﻰﺭﻳﺰﻧﺪ ﻣﻌﻤﻮﻻ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﻛﻪ ﻫﺴﺘﻪ ﻭ ﻣﺮﻛﺰ ﺯﻣﲔ ﺑﻌﺪ ﺍﺯ ﭘﻨﺠﺎﻩ ﻛﻴﻠﻮﻣﺘﺮ ﻋﻤﻖ ﺑﻪ ﻣﺮﻛﺰ ﺍﺻﻠﻰ ﻧﺮﺳﻴﺪﻩ ﺩﺍﺭﺍﻯ ﺩﻭ ﻫﺰﺍﺭ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺍﺯ ﺩﺭﺟﻪ ﺫﻭﺏ ﺁﻫﻦ ﻛﻪ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ ﻭ ﺳﻰ ﻭ ﭘﻨﺞ ﺍﺳﺖ ﺑﻴﺸﺘﺮ ﻣﻰﺑﺎﺷﺪ. ﺍﺯ ﻋﻤﻖ ٣٠٠٠ﻛﻴﻠﻮﻣﺘﺮ ﻫﺴﺘﻪ ﺁﻫﲎ ﺯﻣﲔ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﺁﻥ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻭ ﺩﺭﺟﻪ ﻓﺸﺎﺭ ﺩﺭ ﺣﺪﻭﺩ ﺩﻭ ﻣﻴﻠﻴﻮﻥ ﺍﲤﺴﻔﺮ ﺍﺳﺖ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻰﮔﻔﺘﻨﺪ ﻣﺮﻛﺰ ﺯﻣﲔ ﻣﺬﺍﺏ ﺍﺳﺖ ﺑﻌﺪﻫﺎ ﮔﻔﺘﻨﺪ ﺩﺭ ﺁﻥ ﻓﺸﺎﺭ ﻋﺠﻴﺐ ،ﻣﺬﺍﺏ ﳕﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻣﺮﻛﺰ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﺣﺮﺍﺭﺕ ﻭ ﻓﺸﺎﺭ ﭘﻼﺳﺘﻴﻜﻰ ﻭ ﻗﺎﺑﻞ ﺍﺭﲡﺎﻉ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺸﺮﻫﺎﻯ ﻧﺎﺯﻙ ﺯﻣﲔ ﻛﻪ ﺑﻊ ﺑﺎﻻ ﻣﻰﺁﻳﺪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﻓﺸﺎﺭ ﻛﺎﺳﺘﻪ ﺷﺪﻩ ﺑﻪ ﺻﻮﺭﺕ ﻣﺬﺍﺏ ﺁﻣﺪﻩ ﻭ ﺁﺗﺸﻔﺸﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ . ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﺮﻛﺰ ﺯﻣﲔ ﻣﺜﻞ ﭘﻮﺳﺘﻪ ﺁﻥ ﺟﺎﻣﺪ ﻧﻴﺴﺖ ﻭ ﭘﻮﺳﺘﻪ ﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﻛﺰ ،ﻣﺜﻞ ﭘﻮﺳﺘﻪ ﲣﻢ ﻣﺮﻍ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺩﺭﻭﻥ ﺁﻥ ،ﺯﻣﲔ ﺑﺎ ﺣﺮﻛﺘﻬﺎﻯ ﻭﺿﻌﻰ ﻭ ﺍﻧﺘﻘﺎﱃ ﻭ ﳏﻮﺭﻯ ﻭ ﺳﺎﻳﺮ ﺣﺮﻛﺘﻬﺎﻯ ﺩﻳﮕﺮﻳﻜﻪ ﺩﺍﺭﺩ ﺍﮔﺮ ﻛﻮﻫﻬﺎ ﳕﻰﺑﻮﺩ ﻣﺮﺗﺒ ﹰﺎ ﭘﻮﺳﺘﻪ ﺁﻥ ﻛﻪ ﺭﻭﻯ ﻫﺴﺘﻪ ﭘﻼﺳﺘﻴﻜﻰ ﺯﻣﲔ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻪ ﺍﻳﻦ ﺳﻮ ﻭ ﺁﻥ ﺳﻮ ﻣﻴﻠﻐﺰﻳﺪ ﻭ ﺯﻧﺪﮔﻰ ﺭﺍ ﻏﲑ ﳑﻜﻦ ﻣﻴﺴﺎﺧﺖ ﻭ ﭼﻪ
ﺑﺴﺎ ﻛﻪ ﭘﻮﺳﺘﻪ ﭘﺎﺭﻩ ﻣﻰﺷﺪ ،ﻭ ﺍﻳﻦ ﻛﻮﻫﻬﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺳﺮ ﺑﻪ ﺁﲰﺎﻥ ﻛﺸﻴﺪﻩ ﻭ ﭼﻨﺪ ﻣﻘﺎﺑﻞ ﺁﻥ ﺩﺭ ﺯﻳﺮ ﺯﻣﲔ ﺭﻳﺸﻪ ﺩﻭﺍﻧﻴﺪﻩ ﻭ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﭘﻮﺳﺘﻪ ﺯﻣﲔ ﺭﺍ ﺑﻪ ﺯﳒﲑ ﻛﺸﻴﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﺮ ﺭﻭﻯ ﻫﺴﺘﻪ ﻣﻴﺨﻜﻮﺏ ﻛﺮﺩﻩﺍﻧﺪ . ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﻳﺸﻪ ﻛﻮﻫﻬﺎ ﺩﺭ ﺯﻳﺮ ﺯﻣﲔ ﭼﻨﺪ ﻣﻘﺎﺑﻞ ﺍﺭﺗﻔﺎﻉ ﺁﺎ ﺭﻭﻯ ﺯﻣﲔ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻪ ﻛﻮﻫﻬﺎ ﻓﻘﻂ ﺑﺮ ﺭﻭﻯ ﻗﺎﺭﻩﻫﺎ ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﺩﺭ ﺯﻳﺮ ﺩﺭﻳﺎﻫﺎ ﻭ ﻛﻒ ﺍﻗﻴﺎﻧﻮﺱﻫﺎ ﻧﻴﺰ ﻛﻮﻫﻬﺎﻯ ﺑﺴﻴﺎﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﻠﻜﻪ ﺩﺭﺍﺯﺗﺮﻳﻦ ﺳﻠﺴﻠﻪ ﺟﺒﺎﻝ ﺩﺭ ﺯﻳﺮ ﺁﺎ ﭘﻨﻬﺎﻥ ﺍﺳﺖ ﻣﺜﻼ ﺳﻠﺴﻠﻪ ﺟﺒﺎﻝ ﺍﻃﻠﺲ ﻣﻴﺎﻧﻪ ﺍﺯ ﺍﻳﺴﻠﻨﺪ ﺷﺮﺩﻉ ﺷﺪﻩ ﻭ ﺑﻪ ﺳﻮﻯ ﻗﻄﺐ ﺟﻨﻮﺏ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ، ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﺟﺒﺎﻝ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﺣﺮﻑ ﺍﻧﮕﻠﻴﺴﻰ » «sﺍﺳﺖ ﺩﺭ ﺣﺪﻭﺩ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﻛﻴﻠﻮﻣﺘﺮ ﻃﻮﻝ ﺩﺍﺭﺩ ﻭ ﺑﻴﺸﺘﺮ ﻗﻠﹼﻪﻫﺎﻯ ﺁﻥ ﺑﺎ ﺳﻄﺢ ﺁﺏ ﻧﻴﻢ ﺗﺎ ﻳﻚ ﻣﻴﻞ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ )ﺩﺭﻳﺎ ﺩﻳﺎﺭ ﻋﺠﺎﺋﺐ(. ﺩﺭ ﳎﻠﻪ ﻣﻜﺘﺐ ﺍﺳﻼﻡ ﴰﺎﺭﻩ ٨ﺳﺎﻝ ١٣ﺻﻔﺤﻪ ٦٨ﻣﻘﻠﻪ ﻣﻔﺼﻞ ﻭ ﻋﻠﻤﻰ ﺩﺭﺑﺎﺭﻩ ﻟﻨﮕﺮ ﺑﻮﺩﻥ ﻛﻮﻫﻬﺎ ﻫﺴﺖ ﻛﻪ ﺑﺴﻴﺎﺭ ﻣﻔﻴﺪ ﻭ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ .ﺩﺭ ﺁﳒﺎ ﻫﺴﺖ ﻛﻪ ﻃﻮﻓﺎـﺎﻯ ﺭﻭﻯ ﻛﺮﻩ ﺯﻣﲔ ﺳﺮﻋﺖ ﺣﺮﻛﺖ ﺁﻥ ﺭﺍ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻣﻰ ﻛﻨﻨﺪ ﻣﺜﻼ ﺩﺭ ﻃﻮﻝ ٥٠ﻛﻴﻠﻮﻣﺘﺮ ﻃﻮﻓﺎﻥ ﺍﮔﺮ ﺑﻠﻨﺪﻯ ﻛﻮﻫﻬﺎ ﺭﺍ ٢ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻧﺴﺒﺖ ﺑﻪ ﺟﻬﺖ ﻃﻮﻓﺎﻥ ٨٦ ،ﻣﻴﻠﻰ ﻣﺘﺮ ﺩﺭ ﺛﺎﻧﻴﻪ ﺍﺯ ﺳﺮﻋﺖ ﺣﺮﻛﺖ ﺯﻣﲔ ﻛﺎﺳﺘﻪ ﻳﺎ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﺍﻓﺰﺍﻳﺶ ﮔﺮﭼﻪ ﻧﺎ ﭼﻴﺰ ﺍﺳﺖ ﻭﱃ ﻟﺮﺯﺵ ﻭ ﺿﺮﺑﻪ ﺁﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻧﻔﺠﺎﺭ ﻧﺎﮔﻬﺎﱏ ﺷﺼﺎ ﻧﻪ ﻣﻴﻠﻴﻮﻥ ﻋﺪﺩ ﲟﺐ ﻫﻴﺪﺭﻭﮊﱏ ﺩﺭﻳﻒ ٥٠ﻣﮕﺎﺗﻦ ﺍﺳﺖ )ﲟﺐ ﻫﻴﺪﺭﻭﮊﱏ ﺭﺩﻳﻒ ٥٠ﻣﮕﺎ ﺗﻦ ﺑﺮﺍﺑﺮ ٢٥٠٠ﻋﺪﺩ ﲟﺐ ﺍﲤﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻫﲑﻭﺷﻴﻤﺎﻯ ﮊﺍﭘﻦ ﻣﺼﺮﻑ ﺷﺪ( ﺍﮔﺮ ﻫﻨﮕﺎﻡ ﻭﻗﻮﻉ ﻃﻮﻓﺎـﺎﻯ ﻭﺣﺸﺘﻨﺎﻙ ،ﺯﻣﲔ ﮔﺮﻓﺘﺎﺭ ﺍﻳﻦ ﺿﺮﺑﻪﻫﺎ ﻣﻰﺷﺪ ﳘﻪ ﭼﻴﺰ ﻭ ﺁﺛﺎﺭ ﺣﻴﺎﺕ ﺍﺯ ﺑﲔ ﻣﻰﺭﻓﺖ .ﺿﺮﺑﻪﻫﺎﻯ ﳐﻮﻑ ﻛﻮﻫﻬﺎ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﻛﺎﻣﻞ ﭼﺮﺥ ﻟﻨﮕﺮﻯ ﺗﻐﻴﲑﺍﺕ ﻧﺎﮔﻬﺎﱏ ﺳﺮﻋﺖ ﺗﺒﺪﻳﻞ ﻣﻰﻛﻨﻨﺪ .ﺍﻳﻦ ﲢﻘﻴﻖ ﺑﺎ ﻛﻠﻤﻪ »ﹶﺍ ﹾﻥ ﺗﻤﻴ ﺪِﺑ ﹸﻜ ﻢ« ﺧﻴﻠﻰ ﻣﻨﺎﺳﺐ ﺍﺳﺖ . ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﺎﺗﻰ ﻛﻪ ﻣﻰﮔﻮﻳﺪ :ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﻴﺨﻬﺎ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﻭ ﻛﻮﻫﻬﺎ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺍﺯ ﺍﺿﻄﺮﺍﺏ ﻭ ﻟﺮﺯﻩ ﺑﺎﺯﻣﺎﻧﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. ﻛﻮﻫﻬﺎ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﳘﻪ ﭼﻴﺰ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﺪ ﻭ ﻣﺎ ﻣﺮﺩﻡ ﺗﺴﺒﻴﺢ ﺁﺎ ﺭﺍ ﳕﻰﻓﻬﻤﻴﻢ ]ﺍﺳﺮﺍﺀ [٤٤:ﺑﻨﺎﺑﺮﺍﱘ ﺑﺎﻳﺪ ﮔﻔﺖ ﳘﻪ ﭼﻴﺰ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﺷﻌﻮﺭ ﺩﺍﺭﺩ ﻭ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻰﺷﻨﺎﺳﺪ،ﻭ ﺗﻘﺴﻴﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺯﻧﺪﻩ ﻭ ﻣﺮﺩﻩ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﺍﺳﺖ ﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ] .ﺍﻧﺒﻴﺎﺀ [٧٩:ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﺴﺨﺮ ﻛﺮﺩﱘ ﻛﻪ ﺑﺎ ﺩﺍﻭﺩ ﺗﺴﺒﻴﺢ ﻣﻰﻛﺮﺩﻧﺪ ﳘﭽﻨﲔ ﻣﺮﻏﺎﻥ . ]ﺣﺞ [١٨:ﺁﻳﺎ ﻧﺪﺍﻧﺴﺘﻪﺍﻯ ﻛﻪ ﺁﻧﻜﻪ ﺩﺭ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻛﻮﻫﻬﺎ ﺑﻪ ﺧﺪﺍ ﺳﺠﺪﻩ ﻣﻰﻛﻨﻨﺪ. ]ﺳﺒﺎﺀ] [١٠:ﺹ.[١٨: ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﺩﺭ ﺗﺴﺒﻴﺢ ﻛﻮﻫﻬﺎ ﻭ ﻫﻢ ﺁﻭﺍﺯ ﺷﺪﻥ ﺑﺎ ﺩﺍﻭﺩ ﺻﺮﻳﺢ ﺍﻧﺪ ﻭﱃ ﺁﻳﺎ ﺻﺪﺍﻯ ﺗﺴﺒﻴﺢ ﺁﺎ ﺭﺍ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﻏﲑ ﺍﺯ ﺩﺍﻭﺩ ﻣﻰﺷﻨﻴﺪﻧﺪ ﻭ ﻣﻰﻓﻬﻤﻴﺪﻧﺪ؟ ﺧﺪﺍ ﻣـﻰﺩﺍﻧـﺪ ،ﺁﻳـﻪ ]ﺣﺸﺮ [٢١:ﺭﺍﺟﻊ ﺑﻪ ﺷﻌﻮﺭ ﻭ ﺩﺭﻙ ﻛﻮﻫﻬﺎ ﻧﻴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﺑﮕﻮﺋﻴﻢ :ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﻪ ﻛﻮﻩ ﻧﺎﺯﻝ ﻣﻴﺸﺪ ﻭ ﻣﺎﻧﻨﺪ ﺑﺸﺮ ﺩﺭﻙ ﻭ ﺷﻌﻮﺭ ﻣﻴﺪﺍﺷﺖ ﺧﺎﺷﻊ ﻭ ﻣﺘﺼﺪﻉ ﻣﻰﺷﺪ .ﻣﺎ ﳕﻰﺗﻮﺍﻧﻴﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺧﺪﺍ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻛﻮﺭ ﻭ ﻛﺮ ﻭ ﻻﻝ ﺑﺪﺍﻧﻴﻢ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻳﻪ ﺍﻣﺎﻧﺖ ﻣﻰﮔﻮﻳﺪ ﺁﺎ ﺍﺯ ﻗﺒﻮﻝ ﺍﻣﺎﻧﺖ ﺧﻮﺩﺩﺍﺭﻯ ﻛﺮﺩﻩ ﻭ ﺗﺮﺳﻴﺪﻧﺪ ،ﺍﻳﻦ ﺑﻴﺎﻥ ﺤ ﻬ ﻢ« ﺩﺭ ﺳﻮﺭﻩ ﺍﺳﺮﺍﺀ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺗﺴﺒﻴﺢ ﺁﺎ ﺑﺮﺍﻯ ﻣﺎ ﻗﺎﺑﻞ ﺩﺭﻙ ﻧﻴﺴﺖ ﻭ ﻓﻘﻂ ﺩﺭﺑﺎﺭﻩ ﺫﻯ ﺷﻌﻮﺭ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ [٧٢:ﻭ ﲨﻠﻪ »ﻭﻟﻜ ﻦ ﻻ ﺗﻔﹾﻘﹶﻬﻮ ﹶﻥ ﺗﺴﺒﻴ ﺍﮔﺮ ﺗﺴﺒﻴﺢ ﺗﻜﻮﻳﲎ ﻭ ﺩﻻﻟﺖ ﺍﺛﺮ ﺑﺮ ﻣﺆﺛﹼﺮ ﺑﺎﺷﺪ ﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺍﺳﺖ ﭘﺲ ﺗﺴﺒﻴﺢ ﺁﺎ ﻧﻮﻉ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻛﻮﻫﻬﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺭﻳﺰ ﺭﻳﺰ ﻭ ﺳﺮﺍﺏ ﻣﻰﺷﻮﻧﺪ. ﻛﻮﻫﻬﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻗﻴﺎﻣﺖ ﺭﻳﺰ ﺭﻳﺰ ﻣﻰﮔﺮﺩﻧﺪ ،ﻛﻮﺑﻴﺪﻩ ﻣﻰﺷﻮﻧﺪ ،ﺑﻪ ﺻﻮﺭﺕ ﭘﺸﻢ ﺭﻧﮕﺎﺭﻧﮓ ﺣ ﻠﹼﺎﺟﻰ ﺷﺪﻩ ﺩﺭ ﻣﻰﺁﻳﻨﺪ ﻏﺒﺎﺭ ﻭ ﺭﻭﺍﻥ ﻣﻰﮔﺮﺩﻧﺪ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﻐﻴﲑﺍﺕ ﺗﺎ ﺣﺪﻯ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﺑﻪ ﻗﻠﻢ ﻧﮕﺎﺭﻧﺪﻩ ﺭﻭﺷﻦ ﺷﺪﻩ ﺍﺳﺖ . ]ﻃﻪ [١٠٥:ﻧﺴﻒ :ﺭﻳﺰ ﺭﻳﺰ ﺷﺪﻥ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻥ ﺍﺳﺖ ]ﻃﻮﺭ] [١٠:ﻭﺍﻗﻌﺔ [٥:ﺑﺲ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﻭ ﻧﺮﻡ ﺷﺪﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﻃﺮﺯ ﲣﺼﻮﺻﻰ ﺑﻠﺮﺯﺩ ﻭ ﻛﻮﻫﻬﺎ ﻛﻮﺑﻴﺪﻩ ﻣﻰﺷﻮﻧﺪ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﻋﺠﻴﱮ ﭘﺲ ﻏﺒﺎﺭ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﮔﺮﺩﻧﺪ. ]ﻗﺎﺭﻋﺔ [٥:ﻋﻬﻦ :ﭘﺸﻢ ﺭﻧﮕﺎﺭﻧﮓ ،ﻣﻨﻔﻮﺵ ﺣﻠﹼﺎﺟﻰ ﺷﺪﻩ .ﻛﻮﻫﻬﺎ ﺩﺍﺭﺍﻯ ﺭﻧﮕﻬﺎﻯ ﳐﺘﻠﻒ ﺍﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﺳﻴﺎﻩ ،ﺯﺭﺩ ،ﺳﺮﺥ ﻏﲑﻩ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻏﺒﺎﺭ ﻭ ﺳﺮﺍﺏ ﺩﺭ ﺁﻣﺪﻧﺪ ﻗﻬﺮﹰﺍ ﺭﻧﮕﺸﺎﻥ ﺭﺍ ﺣﻔﻆ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻣﺜﻞ ﭘﺸﻢ ﺍﻟﻮﺍﻥ ﻭ ﺣﻠﹼﺎﺟﻰ ﺷﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻣﺪﻩ ﺍﺯ ﻗﺒﻴﻞ ﺳﻮﺭﻩ ﻧﺒﺎﺀ ﺁﻳﻪ ،٢٠ﺣﺎﻗﹼﻪ ،١٤ﻣﺰﻣﻞ ،١٤ﻣﺮﺳﻼﺕ ١٠ﻭ ﻏﲑﻩ. ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭ ﺧﻮﺭ ﺩﻗﺖ ﺍﺳﺖ ]ﳕﻞ.[٨٨: ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻧﺴﺖ ﻛﻪ ﻛﻮﻫﻬﺎ ﺑﺎ ﺁﻧﻜﻪ ﺟﺎﻣﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﻨﺪ ﻣﺎﻧﻨﺪ ﺍﺑﺮﻫﺎ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﻧﺪ ﺁﻳﻪ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ ﺍﻳﻦ ﺁﻳﻪ ﻫﺮ ﺩﻭ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻟﺬﺍ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻥ ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﺭﺍﺣﺎﻟﻴﻜﻪ ﻳﺎ ﻣﻌﺘﺮﺿﻪ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ :ﻓﻌﻼ ﺁﺎﺭﺍ ﺟﺎﻣﺪ ﮔﻤﺎﻥ ﻣﻰﻛﲎ ﻭﱃ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﺎ ﺭﺍ ﺟﺎﻣﺪ ﺁﺎ ﺭﺍ ﺩﺭ ﺣﺎﱃ ﻣﻰﺑﻴﲎ ﻛﻪ ﻣﺎﻧﻨﺪ ﺍﺑﺮﻫﺎ ﻗﻴﺎﻣﺖ ﺩﺍﻧﺴﺘﻪ ﻭ ﲨﻠﻪ »ﺗ ﺩﺭﺁﲰﺎﻥ ﺭﻭﺍﻥ ﺍﻧﺪ. ﺏ« ﻭ »ﺗﺮﻯ« ﻗﻴﺎﻣﺖ ﺍﺳﺖ. ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﺩﻧﻴﺎ ﻭ ﻇﺮﻑ »ﺗ ﻤﺮ ﻣﺮ ﺍﻟﺴﺤﺎ ِ ﻋﻠﻰ ﻫﺬﺍ ﻇﺮﻑ »ﺗ ﺻ ﻨ ﻊ ﺍﻟ ﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﹶﺍﺗ ﹶﻘ ﻦ ﹸﻛﻞﱠ ﺷﻰ ٍﺀ« ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺳﺮﺍﺏ ﺷﺪﻥ ﻛﻮﻫﻬﺎ ﻭ ﲣﺮﻳﺐ ﻋﺎﱂ ﺁﻣﺪﻩ ،ﻓﺮﻣﻮﺩﻩ :ﻭﻗﻮﻉ ﺁﺧﺮﺕ ﻭ ﺍﺪﺍﻡ ﺩﻧﻴﺎ ،ﺗﻜﻤﻴﻞ ﻭ ﺍﺗﻘﺎﻥ ﺩﻧﻴﺎﺳﺖ ﻭ ﺩﺭ ﺍﺧﺮ ﺁﻥ ﻭﻗﺖ ﺩﺭﺑﺎﺭﻩ » ﮔﻔﺘﻪ :ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﻭ ﻗﻮﻝ ﺩﻳﮕﺮ ﻫﺴﺖ ﻳﻜﻰ ﺁﻧﻜﻪ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻯ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﲤﺎﻡ ﺍﺷﻴﺎﺀ ﺑﻪ ﺟﻮﻫﺮﻫﺎﻳﺸﺎﻥ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﺍﻧﺘﻬﺎﻯ ﻭﺟﻮﺩﺷﺎﻥ ﻭ ﺁﻥ ﺣﺸﺮ ﻭ ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﻣﻨﺎﺳﺐ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻝ ﺩﻭﻡ ﻓﺮﻣﻮﺩﻩ: ﺭﺟﻮﻉ ﺁﺎ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﺳﺖ ،ﺩﻳﮕﺮﻯ ﺁﻧﻜﻪ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﱃ ﺯﻣﲔ ﺍﺳﺖ .ﺁﻧﮕﺎﻩ ﻗﻮﻝ ﺍﻭﻝ ﺭﺍ ﺑﻪ ﻗﺮﻳﻨﻪ »ﺗ ﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﻧﻔﺲ ﺁﻳﻪ ﺍﺯ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﺑﺮﻳﺪﻩ ﻣﻰﺷﻮﺩ ﳘﭽﻨﲔ ﺍﺯ ﺫﻳﻞ ﺁﻳﻪ ﻛﻪ »ِﺍﻧ ﻪ ﺧﺒﲑ ﺑِﻤﺎ ﺗﻌﻤﻠﻮ ﹶﻥ« ﺍﺳﺖ ﻗﻄﻊ ﻣﻰﮔﺮﺩﺩ. ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻓﺮﻣﺎﻳﺶ ﺍﻳﺸﺎﻥ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﺧﺪﺷﻪ ﺍﺳﺖ:
ﺤﺴﺒﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ« ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎ ﻭ »ﺗﺮﻯ« ﻭ »ﺗ ﻤﺮ ﺍﻟﺴﺤﺎﺏ« ﺭﺍﺟﻊ ﺑﻪ ﻗﻴﺎﻣﺖ ﺑﻮﺩ ﻻﺯﻡ ﺑﻮﺩ »ﺗﺮﻳﻬﺎ ﺟﺎ ِﻣ ﺪ ﹰﺓ«ﻳﺎ ﻧﻈﲑ ﺁﻥ ﺑﮕﻮﻳﺪ ﺯﻳﺮﺍ ﻛﻮﻫﻬﺎ ﺭﺍ ﻭﺍﻗﻌﹰﺎ ﺟﺎﻣﺪ ﻣﻰﺑﻴﻨﻢ ﻧﻪ ﺍﻟﻒ :ﺍﮔﺮ »ﺗ ﺐ ﻭ ﺗﺮﻯ« ﺭﺍ ﺩﻧﻴﺎﻭ ﺁﺧﺮﺕ ﺩﺍﻧﺴﱳ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻫﺮ ﺴ ﺤ ﺍﻳﻨﻜﻪ ﺟﺎﻣﺪ ﮔﻤﺎﻥ ﻣﻰﻛﻨﻴﻢ ﺧﻼﺻﻪ ﺑﻪ ﮔﻤﺎﻥ ﳏ ﻠﹼﻰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻥ ﻳﻘﻴﲎ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﻇﺮﻑ ﺩﺭ ﲨﻠﻪ »ﺗ ﺩﻭ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ. ﺻ ﻨ ﻊ ﺍﻟ ﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﹶﺍﺗ ﹶﻘ ﻦ« ﺯﻳﺮﺍ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ ﺍﺪﺍﻡ ﻭ ﺏ« ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﻣﻰﺑﻮﺩ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﻣﻰﺷﺪ » ﹶﻗ ﻬ ﺮ ﺍﻟﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﻳﻔﹾﲎ ﹸﻛﻞﱠ ﺷ ﻰ ِﺀ« ﻧﻪ ﺍﻳﻨﻜﻪ » ﺏ :ﺍﮔﺮ »ﺗ ﻤﺮ ﻣﺮ ﺍﻟﺴﺤﺎ ِ ﺻ ﻨ ﻊ ﺍﻟ ﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ﹶﺍﺗ ﹶﻘ ﻦ ﹸﻛﻞﱠ ﺷﻰ ٍﺀ« ﻓﻨﺎﻯ ﺩﻧﻴﺎﺳﺖ ﻟﺬﺍ ﻣﻨﺎﺳﺐ ﳕﻰﺁﻳﺪ ﺍﻭﻝ ﺑﻔﺮﻣﺎﻳﺪ ﻛﻮﻫﻬﺎ ﺳﺮﺍﺏ ﻭ ﻏﺒﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﻧﻈﻢ ﻭ ﳏﻜﻤﻰ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﺑﻼ ﻓﺎﺻﻠﻪ ﺑﮕﻮﻳﺪ »: ﮔﺮ ﭼﻪ ﻭﻗﻮﻉ ﺁﺧﺮﺕ ﺗﻜﻤﻴﻞ ﺩﻧﻴﺎﺳﺖ . ﺤﺮ ﻙ ِﺑﺠﻮ ﻫﺮِﻫﺎ «...ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ ﻭ ﺟﺒﺎﻝ ﺭﺍ ﺝ :ﺁﻳﻪ ﻓﻘﻂ ﺩﺭﺑﺎﺭﻩ ﻛﻮﻫﻬﺎﺳﺖ ﻭ ﺣﺮﻛﺖ ﺁﺎ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﺍﺳﺖ ﺍﺯ ﺁﻳﻪ ﺍﻳﻦ ﲨﻠﻪ ﺭﺍ » ﻭ ِﺍﻥﱠ ﺍﻟﹾﺎﺷﻴﺎ َﺀ ﻛﹶﺎ ﹾﻟﺠِﺒﺎ ِﻝ ﺗﺘ ﻣﺸﺒﻪ ﺑﻪ ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺑﺎ ﺩﻗﹼﺖ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ .ﻭﱃ ﻣﻼﺻﺪﺭﺍ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻯ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎﺳﺖ ﻭ ﻣﻴﻔﺮﻣﺎﻳﺪ :ﻛﻮﻫﻬﺎ ﺑﺎ ﺁﻧﻜﻪ ﴰﺎ ﺁﺎ ﺭﺍ ﺟﺎﻣﺪ ﻭ ﰉ ﺣﺮﻛﺖ ﻣﻴﺪﺍﻧﻴﺪ ﻛﺎﻧﻨﺪ ﺍﺑﺮﻫﺎ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ. ﺍﮔﺮ ﮔﻮﻳﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﺮﺍ ﺍﻳﻦ ﺁﻳﻪ ﻣﻴﺎﻥ ﺩﻭ ﺁﻳﻪ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ؟ ﮔﻮﺋﻴﻢ ﺩﺭ ﺁﻥ ﺍﺷﻜﺎﱃ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻳﻪﺍﻯ ﺩﺍﺭﱘ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻳﻪ ﺩﻳﮕﺮﺑﻪ ﻃﻮﺭ ﲨﻠﻪ ﻣﻌﺘﺮﺿﻪ ﺁﻣﺪﻩ] ،ﻣﺎﺋﺪﻩ [٣:ﭼﻨﲔ ﺍﺳﺖ. ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺁﻳﻪ »ﺍﻟﻴﻮﻡ« ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻄﻠﺐ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻧﻘﻞ ﺷﻴﻌﻪ ﻭ ﺳﻨﻰ ﺩﺭ ﻏﺪﻳﺮ ﺧﻢ ﺩﺭﺑﺎﺭﻩ ﻭﻻﻳﺖ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻫﻢ ﳘﻴﻨﻄﻮﺭ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻗﺒﻞ ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﺁﻳﺎﺕ ﻗﻴﺎﻣﺖ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺻﺪﺭ ﺍﻭﻝ ﻫﻨﮕﺎﻡ ﻧﻮﺷﱳ ﻗﺮﺁﻥ ﭼﻨﲔ ﺷﺪﻩ ﺍﺳﺖ . ﺍﮔﺮ ﮔﻮﻳﻨﺪ :ﺁﻥ ﻭﻗﺖ ﲨﻠﻪ »ِﺍﻧ ﻪ ﺧﺒﲑ ﺑِﻤﺎ ﺗﻔﹾﻌﻮ ﹶﻥ« ﭼﻪ ﺗﻨﺎﺳﱮ ﺑﺎ ﺻﺪﺭ ﺁﻳﻪ ﻛﻪ ﺣﺮﻛﺖ ﻛﻮﻫﻬﺎﺳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﮔﻮﺋﻴﻢ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻧﺴﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺧﺪﺍ ﻫﺮ ﭼﻴﺰ ﺭﺍ ﻣﺘﻘﻦ ﻭ ﳏﻜﻢ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻗﻬﺮﹰﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰ ﺑﻮﺩﻥ ﺍﺳﺖ ،ﺁﻥ ﺧﺪﺍﺋﻴﻜﻪ ﺑﻪ ﳘﻪ ﭼﻴﺰ ﺩﺍﻧﺎﺳﺖ ﺍﺯ ﻛﺎﺭﻫﺎ ﻭ ﺍﻋﻤﺎﻝ ﴰﺎ ﻧﻴﺰ ﺁﮔﺎﻩ ﺍﺳﺖ . ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺩﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﻭﺭ ﺟﺒﺎﻝ ﭼﻴﺴﺖ؟ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﭘﻮﺳﺘﻪ ﺟﺎﻣﺪ ﺯﻣﲔ ﺑﺮ ﺭﻭﻯ ﻫﺴﺘﻪ ﺁﻥ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ ﻟﺬﺍ ﻛﻮﻫﻬﺎ ﻧﻴﺰ ﺑﻪ ﻣﺘﺎﺑﻌﺖ ﺁﻥ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﻣﺎﻧﻨﺪ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎ ،ﻛﺮﻩﺍﻯ ﺭﺍ ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻛﺮﻩ ﺍﻧﺪﺭﻭﱏ ﺛﺎﺑﺖ ﻭ ﻛﺮﻩ ﺑﲑﻭﱏ ﺑﻪ ﻃﻮﺭ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﺑﻪ ﺩﻭﺭ ﺁﻥ ﻣﻰﮔﺮﺩﺩ ،ﳘﻴﻨﻄﻮﺭ ﭘﻮﺳﺘﻪ ﺯﻣﲔ ﺑﺮ ﺭﻭﻯ ﻫﺴﺘﻪ ﭘﻼﺳﺘﻴﻜﻰ ﺁﻥ ﻣﻰﮔﺮﺩﺩ. ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻓﻌﻠﻰ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺩﺭ ﻛﺘﺎﺎﻯ ﻋﻠﻤﻰ ﻣﻄﺎﻟﱮ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻪﺍﻧﺪ )ﻣﺎﺩﻩ ،ﺯﻣﲔ ﻭ ﺁﲰﺎﻥ ﺹ .(٤٠٥ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﻭ ﺍﻧﺘﻘﺎﱃ ﺯﻣﲔ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭ ،ﻛﻮﻫﻬﺎ ﻧﻴﺰ ﺑﺎﻟﻨﺒﻊ ﺩﻭﺍﻧﻨﺪ. ﺍﮔﺮ ﮔﻮﺋﻰ ﻛﻮﻫﻬﺎ ﺑﺎ ﺣﺮﻛﺖ ﺯﻣﲔ ﺑﺴﻴﺎﺭ ﺳﺮﻳﻊ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﱃ ﺳﺮﻋﺖ ﺁﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ٢٩ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﺛﺎﻧﻴﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﻄﻮﺭ ﺑﻪ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺑﻄﺌﻰ ﻭﻛﻨﺪ ﺍﺳﺖ . ﮔﻮﺋﻴﻢ :ﺷﺎﻳﺪ ﺗﺸﺒﻴﻪ ﺩﺭ ﻧﺎ ﳏﺴﻮﺱ ﺑﻮﺩﻥ ﺣﺮﻛﺖ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺳﺮﻋﺖ ﺁﻥ ﺯﻳﺮﺍ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎ ﺍﻏﻠﺐ ﻧﺎ ﳏﺴﻮﺱ ﺍﺳﺖ ﻭﱃ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ﺁﻧﭽﻪ ﺑﻪ ﻧﻈﺮ ﻣﺎ ﺁﻣﺪﻩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﻬﺎ ﻭﻗﻮﻉ ﺁﻳﻪ ﻣﻴﺎﻥ ﺩﻭ ﺁﻳﻪ ﻗﻴﺎﻣﺖ ﻣﺆﻳﺪ ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﺍﺳﺖ . _______________________________________________ ﺟﺒﻠﹼﻪ = ﺧﻠﻘﺖ) .ﺻﺤﺎﺡ( ﺧﻠﻘﺖ ﻭ ﻃﺒﻴﻌﺖ )ﻗﺎﻣﻮﺱ( ]ﺷﻌﺮﺍﺀ [١٨٤:ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺁﻧﻜﻪ ﴰﺎ ﻭ ﻣﺮﺩﻣﺎﻥ ﮔﺬﺷﺘﻪ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ :ﺟﺒﻠﺔ ﻃﺒﻴﻌﱴ ﻛﻪ ﺷﻰ ﺀ ﺑﺮ ﺁﻥ ﺑﻨﺎ ﺎﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ .ﺭﺍﻏﺐ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺍﺯ ﺟﺒﻞ ﺑﻪ ﻣﻌﲎ ﻛﻮﻩ ﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻛﻮﻩ ﺛﻘﻴﻞ ﺍﺳﺖ ﺟﺒﻠﻪ ﻫﻢ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﻧﻘﻞ ﻭ ﻋﻮﺽ ﻛﺮﺩﻥ ﺁﻥ ﻣﺸﻜﻞ ﺍﺳﺖ » ِﺟِﺒﻠﱠ ﹶﺔ ﲔ«ﻳﻌﲎ ﻣﺮﺩﻣﻴﻜﻪ ﺑﺮ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﳎﺒﻮﻝ ﺍﻧﺪ ﻭ ﺑﺮ ﺁﺎ ﺑﻨﺎ ﺎﺩﻩ ﺷﺪﻩﺍﻧﺪ . ﺍ ﹾﻟﺎﹶﻭﻟ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍﺑﻪ ﻣﻌﲎ ﻓﻄﺮﺕ ﺩﺭﻙ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﻭ ﻫﺪﺍﻳﺖ ﺍﻭﻟﻴﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺟﺒﻠﹼﻪ ﺑﻪ ﻣﻌﲎ ﺧﻠﻖ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺧﻠﻘﻴﻜﻪ ﺑﺮ ﻓﻄﺮﺕ ﻫﺪﺍﻳﺖ ﻭ ﺩﺭﻙ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﺍﻧﺪ ﻭ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺟﺒﻠﹼﻰ ﺁﺎﺳﺖ. ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﻳﺲ [٦٢:ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺩﺭ ﺫﻳﻞ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﲨﺎﻋﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻃﱪﺳﻰ ﻭ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﺧﻠﻖ ﮔﻔﺘـﻪﺍﻧـﺪ ﻭﱃ ﺳﺮﺷﺖ ﻭ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻯ ﺁﻥ ﺧﻠﻖ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﻳﻌﲎ ﺷﻴﻄﺎﻥ ﺧﻠﻖ ﻛﺜﲑﻯ ﺍﺯ ﴰﺎ ﺭﺍ ﻛﻪ ﺑﺮ ﻓﻄﺮﺕ ﻫﺪﺍﻳﺖ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﮔﻤﺮﺍﻩ ﻛﺮﺩ ﻭ ﻓﻄﺮﺕ ﺧﺪﺍﺋﻰ ﺭﺍ ﺗﻐﻴﲑ ﺩﺍﺩ ﻛﻪ ﻻﺯﻡ ﺑﻮﺩ ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﻓﻄﺮﺕ ﺑﺮ ﻧﮕﺮﺩﻧﺪ ﻭ ﮔﻤﺮﺍﻩ ﻧﺸﻮﻧﺪ. _______________________________________________ ﺟﱭ = ﺟﺒﲔ ﻃﺮﻑ ﭘﻴﺸﺎﱏ ﺍﺳﺖ .ﻭﺳﻂ ﭘﻴﺸﺎﱏ ﺭﺍ ﺟﺒﻬﻪ ﻭ ﺩﻭ ﻃﺮﻑ ﺁﻥ ﺭﺍ ﺟﺒﻴﻨﺎﻥ ﮔﻮﻳﻨﺪ ]ﺻﺎﻓﺎﺕ [١٠٣:ﭼﻮﻥ ﻫﺮ ﺩﻭ ﺗﺴﻠﻴﻢ ﺷﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﭘﻴﺸﺎﱏ ﺑﻪ ﺯﻣﲔ ﺧﻮﺍﺑﺎﻧﻴﺪ. ﺁﻳﻪ ﺩﺭ ﺧﺼﻮﺹ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﲰﻌﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ. _______________________________________________ ﺟﺒﻪ = ﺟﺒﻬﺔ ﻭﺳﻂ ﭘﻴﺸﺎﱏ ﻭ ﻣﻮﺿﻊ ﺳﺠﺪﻩ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺟﺒﺎﻩ ﺍﺳﺖ ]ﺗﻮﺑﻪ [٣٥:ﺑﺎ ﺁﺎ ﭘﻴﺸﺎﻧﻴﻬﺎﻳﺸﺎﻥ ﻭ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻭ ﭘﺸﺖﻫﺎﻳﺸﺎﻥ ﺩﺍﻍ ﮐﺮﺩﻩ ﻣﻰﺷﻮﺩ .ﺟﺒﻬﺔ ﺩﺭ ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﻪ ﮐﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺩﺭ ﭘﻴﺸﺎﱏ ﻭ ﺁﻥ ﻫﻢ ﺗﻨﻬﺎ ﻳﮑﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ. _______________________________________________ ﺟﱮ = ﲨﻊ ﻛﺮﺩﻥ] .ﻗﺼﺺ [٥٧:ﺁﻳﺎ ﺑﺮﺍﻯ ﺁﺎ ﺣﺮﻡ ﺍﻣﲎ ﺭﺍ ﻣﻜﺎﻥ ﻧﺪﺍﺩﱘ ﻛﻪ ﻫﺮ ﭼﻴﺰ ﺑﻪ ﻃﺮﻑ ﺁﻥ ﲪﻞ ﻭ ﲨﻊ ﻣﻰﺷﻮﺩ. ﺽ« ﺁﺏ ﺭﺍ ﺩﺭ ﺣﻮﺽ ﲨﻊ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺁﺏ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺟﻮﺍﺏ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﺳﺒﺎﺀ [١٣:ﺟﻦ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻛﺎﺧﻬـﺎ، ﺤ ﻮ ِ ﺖ ﺍﻟﹾﻤﺎ َﺀ ﻓﹶﻰ ﺍ ﹾﻟ ﮔﻮﻳﻨﺪ» :ﺟﺒﻴ ﲤﺜﺎﳍﺎ ،ﻭ ﻛﺎﺳﻪ ﻫﺎﺋﻰ ﺑﻪ ﺑﺰﺭﮔﻰ ﺣﻮﺽ ﻣﻰﺳﺎﺧﺘﻨﺪ.
_______________________________________________ ﺟﺚﹼ = ﺑﺮ ﻛﻨﺪﻥ .ﻗﻄﻊ ﻛﺮﺩﻥ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺩﺭ ﻗﺎﻣﻮﺱ ﻗﻄﻊ ﻛﺮﺩﻥ ﻳﺎ ﺍﺯ ﺭﻳﺸﻪ ﻛﻨﺪﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ]ﺍﺑﺮﺍﻫﻴﻢ[ ٢٦:ﺣﻜﺎﻳﺖ ﺳﺨﻦ ﺧﺒﻴﺚ ﳘﭽﻮﻥ ﺩﺭﺧﺖ ﭘﻠﻴﺪ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﺯﻣﲔ ﻛﻨﺪﻩ ﺷﺪﻩ ﺑﺮﺍﻯ ﺁﻥ ﻗﺮﺍﺭﻯ ﻧﻴﺴﺖ . ﺖ ﻭ ﹶﻓﺮﻋﻬﺎ ﰱ ﺍﻟﺴﻤﺎ ِﺀ «...ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻛﻠﻤﻪ ﻃﻴﺒﺔ ﺭﺍ ﻛﻠﻤﻪ ﺗﻮﺣﻴﺪ ﻭ ﻛﻠﻤﻪ ﺧﺒﻴﺜﻪ ﺭﺍ ﻛﻠﻤﻪ ﺷﺮﻙ ﻭ ﻛﻔﺮ ﻭ ﺠ ﺮ ٍﺓ ﹶﻃﻴﺒ ٍﺔ .ﺍﹶﺻﻠﹸﻬﺎ ﺛﺎِﺑ ﺸ ﻼ ﹶﻛ ِﻠ ﻤ ﹰﺔ ﹶﻃﻴﺒ ﹰﺔ ﹶﻛ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ » ﻣﹶﺜ ﹰ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﻭﱃ ﺭﺍ ﺍﻋﺘﻘﺎﺩ ﺣﻖ ﺉ ﺩﻭﻣﻰ ﺭﺍ ﺷﺮﻙ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ . _______________________________________________ ﺟﺜﻢ = ﺟﺜﻮﻡ ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺑﺮ ﺭﻭﻯ ﻭ ﻳﺎ ﻧﺸﺴﱳ ﺑﺰﺍﻧﻮﺳﺖ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ٦٧ﻫﻮﺩ( ]ﺍﻋﺮﺍﻑ [٧٨:ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻜﺬﹼﺑﲔ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﺬﺍﺏ ﺍﳍﻰ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﳘﻪ ﻛﻠﻤﻪ »ﺍﺻﺒﺤﻮﺍ«ﺁﻣﺪﻩ ﺍﺳﺖ ،ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﺮﺩﻥ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺍﺳﺖ ﺍﻟﻨﻬﺎﻳﻪ ﺍﮔﺮ ﺟﺜﻮﻡ ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺑﺎﺷﺪ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻣﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺑﻪ ﻣﻌﲎ ﻧﺸﺴﱳ ﺑﺎﺷﺪ ﻣﻌﲎ ﺍﻳﻦ ﺍﺳﺖ :ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﻧﺸﺴﺘﮕﺎﻥ ﻭ ﻣﻘﻴﻢ ﺷﺪﻧﺪ ﻭ ﺁﻥ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ ﺩﺭ ﺎﻳﻪ ﺁﻣﺪﻩ»:ﻰ ﻋﻦ ﺴﺠِﺪِﻫﺎ ﹶﻛﺠﺆ ﺟ ِﺆ ﺳﻔﻴﻨ ِﺔ ﹶﺍ ﻭ ﻧﻌﺎﻣـ ٍﺔ ﺍﺜﻤﺔ« ﻭ ﺁﻥ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺟﺎﺋﻰ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻨﺪ ﻭ ﺗﲑ ﻣﻴﺰﻧﻨﺪ ﺗﺎ ﲟﲑﺩ .ﺩﺭ ﺞ ﺧﻄﺒﻪ ١٣ﺩﺭﺑﺎﺭﻩ ﻣﺴﺠﺪ ﺑﺼﺮﻩ ﻫﺴﺖ» :ﺍِﻧﻰ ﹶﺍﻧ ﹸﻈ ﺮ ﺍِﱃ ﻣ ﺟﺎِﺛ ﻤ ِﺔ« ﻳﻌﲎ ﮔﻮﻳﺎ ﻣﻰﺑﻴﻨﻢ ﻣﺴﺠﺪ ﺑﺼﺮﻩ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺳﻴﻞ ﻣﺎﻧﺪﻩ ﻣﺎﻧﻨﺪ ﺳﻴﻨﻪ ﻛﺸﱴ ﻳﺎ ﺷﺘﺮ ﻣﺮﻍ ﻧﺸﺴﺘﻪ ﺍﺳﺖ . _______________________________________________ ﺟﺜﻰ = ﺟﺜﹼﻮ :ﺑﻪ ﺯﺍﻧﻮ ﻧﺸﺴﱳ ﺩﺭ ﺍﻓﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ ]ﺟﺎﺛﻴﺔ [٢٨:ﻫﺮ ﺍﻣﺖ ﺭﺍ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭ ﺁﻣﺪﻩ ﻣﻰﺑﻴﲎ ﻫﺮ ﺍﻣﺖ ﺑﻪ ﺳﻮﻯ ﻛﺘﺎﺑﺶ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ .ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﮔﺬﺷﺘﻪ ﺍﺯ ﻧﺎﻣﻪ ﻓﺮﺩﻯ ﻛﻪ ﳘﻪ ﺩﺍﺭﻧﺪ ،ﺑﺮﺍﻯ ﻫﺮ ﺍﻣﺖ ﻫﻢ ﻳﻚ ﻛﺘﺎﺏ ﻋﻤﻮﻣﻰ ﻫﺴﺖ ﻭ ﺷﺎﻳﺪ ﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﻛﺎﺭﻫﺎﱙ ﺍﺳﺖ ﻛﻪ ﳎﻤﻮﻋﹰﺎ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻨﺪ ﻣﺜﻞ ﺍﻧﺘﺨﺎﺏ ﻓﺮﺩ ﻧﺎﺷﺎﻳﺴﺖ ﻳﺎ ﻧﻈﲑ ﺍﺟﺘﻤﺎﻉ ﺍﻫﻞ ﺷﺎﻡ ﺑﺮ ﻗﺘﺎﻝ ﺻﻔﹼﲔ ﻭ ﻏﲑﻩ. * ]ﻣﺮﱘ٦٨:ﻭ. [٧٢ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺟﺜﹼﻰ ﲨﻊ ﺟﺎﺛﻰ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭﺁﻣﺪﮔﺎﻥ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻭﺭﺩﻩ :ﺟﺜﹼﻰ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻭ ﻛﺴﺮ ﺁﻥ ﻫﺮ ﺩﻭ ﲨﻊ ﺟﺎﺙ ﺍﺳﺖ ﻳﻌﲎ ﺁﺎ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﺟﻬﻨﻢ ﺣﺎﺿﺮ ﻣﻰﻛﻨﻴﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭ ﺁﻣﺪﮔﺎﻥ ﺍﻧﺪ ﺳﭙﺲ ﻣﺘﻘﻴﺎﻥ ﺭﺍ ﳒﺎﺕ ﻣﻰﺩﻫﻴﻢ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭ ﺁﻣﺪﻩ ﻣﻰﮔﺬﺍﺭﱘ .ﺭﺍﻏﺐ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺟﺜﻴﹰﺎ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻭ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻳﻌﲎ :ﳚﺒﺜﻮﻥ ﺟﺜﹼﻴﺎ. _______________________________________________ ﺟﺤﺪ = ﺍﻧﻜﺎﺭ ﺑﺎ ﻋﻠﻢ )ﺻﺤﺎﺡ( ]ﳕﻞ [١٤:ﺁﻳﺎﺕ ﻣﺎﺭﺍ ﺍﺯ ﺭﻭﻯ ﻇﻠﻢ ﻭ ﺳﺮﻛﺸﻰ ﺍﻧﻜﺎﺭ ﻭ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﻭﱃ ﺩﳍﺎﻳﺸﺎﻥ ﺑﻪ ﺁﺎ ﻳﻘﲔ ﺩﺍﺷﺖ . ﺍﻳﻦ ﺁﻳﻪ ﻳﻜﻰ ﺍﺯ ﻣﺸﻜﻼﺕ ﻣﻬﻢ ﺭﺍ ﺣﻞﹼ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺁﺩﻣﻰ ﺍﺯ ﳊﺎﻅ ﻋﻘﻞ ﻭ ﻣﻨﻄﻖ ﻭ ﺩﻟﻴﻞ ﺑﻪ ﻭﻃﻠﱮ ﻳﻘﲔ ﻣﻰﻛﻨﺪ ﻭﱃ ﺩﺭ ﻣﻘﺎﻡ ﺗﺴﻠﻴﻢ ﳕﻰﺷﻮﺩ ﻭ ﺍﻧﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻣﺜﻼ ﻣﻌﺎﻭﻳﻪ ﺑﻪ ﺣﻘﹼﺎﻧﻴﺖ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﲔ ﺩﺍﺷﺖ ﻭﱃ ﺗﺴﻠﻴﻢ ﳕﻰﺷﺪ ﻭ ﺍﻗﺮﺍﺭ ﳕﻰﻛﺮﺩ ﻭ ﺁﻧﺮﺍ ﺍﻧﻜﺎﺭ ﻣﻰﳕﻮﺩ. ﺷﻴﻄﺎﻥ ﺑﻪ ﺧﺪﺍ ﻳﻘﲔ ﺩﺍﺷﺖ ،ﻭ ﻣﻰﮔﻔﺖ » ﺭﺏ ﺑِﻤﺎ ﹶﺍ ﹾﻏﻮﻳﺘﲎ« «ﺧﻠﺰﻗﹾﲎ ِﻣ ﻦ ﻧﺎ ٍﺭ «...ﺑﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻧﻴﺰ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﻭ ﻣﻰﮔﻔﺖ »ﺍﹶﻧِ ﺬﺭﱏ ﺍِﱃ ﻳ ﻮ ِﻡ ﻳﺒﻌﺜﻮ ﹶﻥ«ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﲔ« ﻭ ﻣﻴﺪﺍﻧﺴﺖ ﻛﻪ ﳐﻠﺼﻴﲎ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ،ﺍﻣﺎ ﺑﻪ ﳘﻪ ﺍﻳﻨﻬﺎ ﺗﺴﻠﻴﻢ ﻧﺪﺍﺷﺖ ﻭ ﺧﺪﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻓﺮﻣﻮﺩ ]ﺑﻘﺮﻩ [٣٤:ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ: ﻭ ﻣﻴﮕﻔﺖ »ﺍِﻟﹼﺎ ﻋِﺒﺎ ﺩ ﻙ ِﻣ ﻨ ﻬ ﻢ ﺍﻟﹾ ﻤﺨ ﻠﹶﺼ ]ﻛﻬﻒ [٥٠:ﻭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺍﻭ ﻭ ﺗﺎﺑﻌﺎﻧﺶ ﻭﻋﺪﻩ ﺁﺗﺶ ﺩﺍﺩﻩ . ﻋﻠﹼﺖ ﺍﻳﻦ ﳘﻪ ﺑﺪﲞﱴ ﻓﻘﻂ ﺍﻣﺘﻨﺎﻉ ﻭ ﻋﺪﻡ ﺗﺴﻠﻴﻢ ﺑﻮﺩ .ﺑﻪﺁﻧﭽﻪ ﻳﻘﲔ ﺩﺍﺷﺖ ﺗﺴﻠﻴﻢ ﻧﺸﺪ ﺑﻠﻜﻪ »ﺍﹶﰉ ﻭ ﺍ ﺳﺘ ﹾﻜﺒ ﺮ«. ﺿ ﻠﱠ ﻪ ﺍﻟﻠﹼ ﻪ ﻋﻠﻰ ِﻋ ﹾﻠ ٍﻢ« ﻣﻰﺷﻮﻧﺪ ﻭﱃ ﺍﮔﺮ ﻛﺴﻰ ﺣﻖ ﺭﺍ ﻧﺪﺍﻧﺪ ﻭ ﻳﺎ ﻧﺘﻮﺍﻧﺪ ﺭﻭﺡ ﻣﻄﻠﺐ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻛﻔﹼﺎﺭ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﺗﺴﻠﻴﻢ ﳕﻰﺷﻮﻧﺪ ﻭ ﺭﻭﻯ ﺍﻏﺮﺍﺽ ﺣﻖ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ »ﹶﺍ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﺩ ﻭ ﻳﺎ ﺣﻖ ﺑﻪ ﺍﻭ ﺗﺒﻠﻴﻎ ﻧﺸﺪﻩ ﺑﺎﺷﺪ ﺣﺴﺎﺏ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﺑﻘﻴﻬﻪ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ »ﻛﻔﺮ« ﻭ»ﺳﻠﻢ« ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ .ﻭ ﺩﺭ »ﺍﳝﺎﻥ« ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﺍﺳﺖ . ]ﺍﻋﺮﺍﻑ [٥١:ﻛﻠﻤﻪ »ﻣﺎ« ﻋﻄﻒ ﺍﺳﺖ ﺑﻪ ﺟﺎﻯ »ﻛﹶﻤﺎ« ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ »ﻛﹶﻤﺎ ﻛﺎﻧﻮﺍ ﺑِﺎﻳﺎﺗِﻨﺎ «...ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ »ﻣﺎ« ﺑﻪ ﻣﻌﲎ ﻣﺼﺪﺭ ﺍﻧﺪ .ﻭ ﺧﻼﺻﻪ ﺟﺤﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧـﺴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺧﻮﺩ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ ﻭ ﺗﺴﻠﻴﻢ ﻧﺸﻮﺩ. _______________________________________________ ﺟﺤﻢ = ﺟﺤﻴﻢ .ﺁﺗﺶ ﺑﺰﺭﮒ )ﺻﺤﺎﺡ( ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﻫﺮ ﺁﺗﺶ ﺷﺪﻳﺪﺍﻻﺷﺘﻌﺎﻝ ﻭ ﻫﺮ ﺁﺗﺸﻴﻜﻪ ﺑﻌﺾ ﺑﺰﺭﮔﻴﻜﻪ ﺩﺭ ﮔﻮﺩﺍﻝ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻭ ﻣﻜﺎﻥ ﺑﺴﻴﺎﺭ ﮔﺮﻡ .ﺻﺤﺎﺡ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻗﺎﻣﻮﺱ ﺩﺭ ﺁﺗﺶ ﺑﺰﺭﮒ ﻗﻴﺪ ﳏﻞ ﺑﺰﺭﮒ ﺭﺍ ﺫﻛﺮ ﻣﻰﻛﻨﺪ ﻭ ﻋﺒﺎﺭﺕ ﻫﺮ ﺩﻭ ﻛﺘﺎﺏ ﺍﻳﻦ ﺍﺳﺖ »ﺍﹶ ﹾﻟﺠﺤﻴ ﻢ ﹸﻛ ﱡﻞ ﻧﺎ ٍﺭ ﻋﻈﻴ ﻤ ٍﺔ ﰱ ﻣﻬﻮﺍ ٍﺓ« ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ :ﺟﺤﻴﻢ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﺁﺗﺶ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﻗﻬﺮﹰﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻳﺰﺭﮔﻰ ﻭ ﻛﺜﺮﺕ ﺍﺷﺘﻌﺎﻝ ﺟﺤﻴﻢ ﻧﺎﻡ ﮔﺮﻓﺘﻪ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻥ ﺑﺴﻴﺎﺭ ﮔﺮﻡ ﺑﺪﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﺎﻡ ﺟﻬﻨﻢ ﺍﺳﺖ. ﺍﻳﻦ ﻛﻠﻤﻪ ٢٦ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺁﺗﺶ ﺁﺧﺮﺕ ﺍﺳﺖ ﻓﻘﻂ ﻳﻜﻰ ﺩﺭﺑﺎﺭﻩ ﺩﻧﻴﺎﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﻗﻀﻴﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ]ﺻﺎﻓﺎﺕ [٩٧:ﮔﻔﺘﻨﺪ ﺑﺮﺍﻯ ﺍﻭ ﺑﻨﺎﺋﻰ ﺑﺴﺎﺯﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﺑﺰﺭﮒ ﺍﻓﻜﻨﻴﺪ ﺧﻮﺍﺳﺘﻨﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺣﻴﻠﻪﺍﻯ ﻛﻨﻨﺪ ﻣﻐﻠﻮﺑﺸﺎﻥ ﻛﺮﺩﱘ . ]ﻣﺎﺋﺪﻩ [١٠:ﺁﻧﺎﻧﻜﻪ ﻛﻔﺮﻭ ﻭﺭﺯﻳﺪﻧﺪ ﻭ ﺁﻳﺎﺕ ﻣﺎﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺁﺎ ﻳﺎﺭﺍﻥ ﺁﺗﺶ ﺑﺰﺭﮒ ﺍﻧﺪ. _______________________________________________ ﺟِﺪﺍﺭ = ﺩﻳﻮﺍﺭ .ﲨﻊ ﺁﻥ ﺟﺪﺭ )ﺑﺮ ﻭﺯﻥ ﺷﺘﺮ( ﺍﺳﺖ ]ﻛﻬﻒ [٧٧:ﺩﺭ ﺁﳒﺎ ﺩﻳﻮﺍﺭﻯ ﻳﺎﻓﺘﻨﺪ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺖ ﰉﺍﻓﺘﺪ ﻭ ﺧﺮﺍﺏ ﺷﻮﺩ ]ﺣﺸﺮ [١٤:ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺩﻳﻮﺍﺭ ﺭﺍ ﺍﺯ ﳊـﺎﻅ ﺍﺭﺗﻔﺎﻉ ،ﺟﺪﺍﺭ ﻭ ﺍﺯ ﳊﺎﻅ ﺍﻳﻨﻜﻪ ﻣﻜﺎﱏ ﺭﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩ ﺣﺎﺋﻂ ﮔﻮﻳﻨﺪ. ]ﺗﻮﺑﻪ [٩٧:ﻋﺮﺎﻯ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﺍﺯ ﺣﻴﺚ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ ﳏﻜﻤﺘﺮ ،ﻭ ﺳﺰﺍﻭﺍﺭﺗﺮﺍﻧﺪﻛﻪ ﺣﺪﻭﺩ ﺁﻧﭽﻪ ﺭﺍ ﺧﺪﺍ ﺑﺮ ﭘﻴﺎﻣﱪﺵ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻧﺸﻨﺎﺳﻨﺪ. ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ،ﺍﺟﺪﺭ ﺍﺯ ﺟﺪﺭ ﺍﳊﺎﺋﻂ )ﺑﻪ ﺳﻜﻮﻥ ﺩﺍﻝ( ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﺻﻞ ﻭ ﺍﺳﺎﺱ ﺍﻧﺴﺖ ،ﮔﺮﻓﺘﻪ ﺷﺪﻩ .ﮔﻮﻳﺎ ﺳﺰﺍﻭﺍﺭ ﻭ ﻻﻳﻖ ﺑﻮﺩﻥ ﻳﻚ ﻧﻮﻉ ﳏﻜﻤﻰ ﻭ ﭘﺎﻳﻪ ﺍﺳﺖ . _______________________________________________
ﺟﺪﺙ = ﻗﱪ .ﲨﻊ ﺁﻥ ﺍﺟﺪﺍﺙ ﺍﺳﺖ )ﳎﻤﻊ ،ﺻﺤﺎﺡ ،ﻗﺎﻣﻮﺱ( ﻭ ﺩﺭ ﺁﻥ ﺟﺪﻑ )ﺑﻔﺎﺀ( ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ] .ﻳﺲ [٥١:ﺁﻧﮕﺎﻩ ﺁﺎ ﺍﺯ ﻗﱪﻫﺎ ﺑﻪ ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﻪ ﺳﺮﻋﺖ ﻣﻰﺭﻭﻧﺪ ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ ]ﻣﻌﺎﺭﺝ [٤٣:ﺍﺳﺖ ﺑﻨﺎﺑﺮﺁﻧﻜﻪ »ﻳ ﻨﺴِ ﻠﹸﻮ ﹶﻥ« ﺍﺯ ﻧﺴﻮﻝ ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ. ]ﻗﻤﺮ [٧:ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﲢﻘﻴﻘﻰ ﺩﺍﺭﱘ ﻛﻪ ﺩﺭ ﺟﺮﺍﺩ ﻣﻄﺎﻟﻌﻪ ﺷﻮﺩ. ﺩﺭ ﻣﻮﻗﻊ ﲝﺚ ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﻣﲔ ﺭﺿﻮﻯ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﲡﺴﻢ ﻋﻤﻞ ﻭ ﻏﲑﻩ ،ﺍﺣﺘﻤﺎﻝ ﻣﻴﺪﺍﺩﻧﺪ ﻛﻪ »ﻳﻨﺴﻠﻮﻥ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺍﺯ ﻧﺴﻞ ﺑﻪ ﻣﻌﲎ ﺗﻮﻟﹼﺪ ﺑﺎﺷﺪ ﻳﻌﲎ ﺁﺎ ﺍﺯ ﻗﱪﻫﺎ ﻣﺘﻮﻟﹼﺪ ﻣﻰﺷﻮﻧﺪ .ﻭﱃ »ﻧﺴﻞ« ﺍﺯ ﺑﺎﺏ ﺿﺮﺏ ﻳﻀﺮﺏ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﺯﺍﺋﻴﺪﻥ ﻭ ﻛﺜﲑ ﺍﻟﻮﻟﺪ ﺷﺪﻥ ﻧﻴﺎﻣﺪﻩ ﻭ ﺍﺯ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺑﺪﺍﻥ ﻣﻌﲎ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﻫﺮ ﺩﻭ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺑﺪﺍﻥ ﻣﻌﲎ ﺍﺳﺮﺍﻉ ﺩﺭ ﺣﺮﻛﺖ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ٤٣ﻣﻌﺮﺝ ﻗﺮﻳﻨﻪ ﺍﺳﺖ ﻣﻪ »ﻳﻨﺴ ﻠﻮﻥ« ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺩﻟﻴﻠﻰ ﺍﺯ ﻟﻐﺖ ﺩﺍﺷﺘﻴﻢ ﺍﺣﺘﻤﺎﻝ ﺍﻳﺸﺎﻥ ﻛﺎﻣﻼ ﻗﻪ ﺟﺎ ﺑﻮﺩ ﻭ »ﻳﻨﺴﻠﻮﻥ« ﺩﺭ ﻗﺮﺁﻥ ﺍﺯ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺧﻮﺍﻧﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ . _______________________________________________ ﺟﺪ = ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ :ﺟﺪ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺯﻣﲔ ﳘﻮﺍﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﳘﲔ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻨﺪ » :ﺟﺪ ﰱ ﺳ ﻴ ِﺮ ِﻩ ﻭ ﺟﺪ ﰱ ﹶﺍ ﻣ ِﺮ ِﻩ« ﻭ ﺛﻮﺏ ﺟﺪﻳﺪ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺛﻮﺏ ﻣﻘﻄﻮﻉ ﺍﺳﺖ ﺳﭙﺲ ﺑﻪ ﻫﺮ ﺗﺎﺯﻩ ﺟﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺑﻪ ﻣﻌﲎ ﻛﻮﺷﺶ ،ﺷﺪﺕ،ﻋﻈﻤﺖ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ .ﻋﲔ ﻋﺒﺎﺭﺕ ﺍﻳﻦ ﺍﺳﺖ » ﺟﺪ ﰱ ﺳ ﻴ ِﺮ ِﻩ ﻭ ﰱ ﹶﺍ ﻣ ِﺮ ِﻩ ...ﺟﺪﹰﺍ :ﺍِﺟﺘﻬﺪﻭ ِ -ﺑ ِﻪ ﺱ ﺟﺪﹰﺍ :ﻋ ﹸﻈ ﻢ «...ﺩﺭ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ،ﻗﻄﻊ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺍﻳﻦ ﻛﻠﻤﻪ ﺁﻣﺪﻩ ﺍﺳﺖ. ﺍ ﹾﻟﹶﺎ ﻣ ﺮ ...ﺟﺪﹰﺍ :ﺍِﺟﺘﻬﺪﻭ ِ -ﺑ ِﻪ ﺍﹾﻟ ﹶﺎ ﻣ ﺮ :ﺍِﺷﺘﺪﻭ -ﰱ ﻋﻴﻮ ِﻥ ﺍﻟﻨﺎ ِ ﻗﻮﻝ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﳘﻪ ﺟﺎ ﻣﻌﺘﺮ ﻭ ﻋﺎﻟﻴﺘﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ٣ﺳﻮﺭﻩ ﺟﻦ ﻣﻰﮔﻮﻳﺪ :ﺍﺻﻞ ﺟﺪ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ،ﻋﻈﻤﺖ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﺪ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺍﺯ ﻫﺮ ﻋﻈﻤﺖ ﻣﻨﻘﻄﻊ ﺍﺳﺖ ﻛﻪ ﻣﻘﺎﻣﺶ ﺍﺯ ﳘﻪ ﻭﺍﻻﺳﺖ ،ﭘﺪﺭ ﺑﺰﺭﮒ ﺭﺍ ﺟﺪ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺩﺭ ﺑﻠﻨﺪﻯ ﻣﺮﺗﺒﻪ ﭘﺪﺭﻯ ﺍﺯ ﭘﺎﺋﻴﲎ ﻣﻘﻄﻮﻉ ﺍﺳﺖ :ﺑﻪ ﺣ ﻆﹼ ﻭ ﺮﻩ ﺑﻪ ﺟﻬﺖ ﺍﻧﻘﻄﺎﻉ ﺩﺭ ﻋﻠﻮﺷﺎﻥ ﺟﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺍﺯ ﺳﺨﻴﻒ ﺑﻮﺩﻥ ﺑﺮﻳﺪﻩ ﺷﺪﻩ ﻭ ﺑﻪ ﺗﺎﺯﻩ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻏﺎﻟﺐ ،ﺯﻣﺎﻥ ﺑﺮﻳﺪﻩ ﺷﺪﻥ ﺁﻥ ﺗﺎﺯﻩ ﺍﺳﺖ . ﺑﻪ ﻫﺮ ﺣﺎﻝ :ﺳﻪ ﺻﻴﻐﻪ ﺍﺯ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ :ﺟﺪ ،ﺟﺪﻳﺪ ﻭ ﺟﺪﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﻫﺮ ﺳﻪ ﲝﺚ ﻣﻰﻛﻨﻴﻢ. ] -١ﺟﻦ [٣:ﺣﻘﹼﺎ ﻛﻪ ﻣﻘﺎﻡ ﻭ ﻋﻈﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﻭﺍﻻﺳﺖ ﺯﱏ ﻭ ﻓﺮﺯﻧﺪﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ .ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺍﻗﻮﺍﻝ ﺟﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺟﺪ ﻋﻈﻤﺖ ﻭ ﻣﻘﺎﻡ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺎﻳﻪ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺯ ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ» :ﻛﺎ ﹶﻥ ﺍﻟﺮ ﺟ ﹸﻞ ﻣِﻨﺎ ﺍﹶﺫﺍ ﹶﻗ ﺮ َﺀ ﺍﹾﻟ ﺒ ﹶﻘ ﺮ ﹶﺓ ﻭ ﺁﻝ ﻋِﻤﺮﺍ ﹶﻥ ﺟﺪ ﻓﻴﻨﺎ« ﺍﮔﺮ ﻣﺮﺩﻯ ﺍﺯ ﻣﺎ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﻭ ﺁﻝ ﻋﻤﺮﺍﻥ ﺭﺍ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﻳﺎﺩ ﻣﻴﮕﺮﻓﺖ ﺩﺭ ﻧﻈﺮ ﻣﺎ ﻋﻈﻴﻢ ﻣﻴﺒﻮﺩ. ﻚ ﻭ ﺗﻌﺎﱃ ﺟﺪ ﻙ )ﺎﻳﻪ(. ﺐ ﺟ ﻨ ﺪ ﻩ ﻭ ﺍﻟﹾﻤﺘﻌﺎﱃ ﺟﺪ ﻩ« ﺧﻄﺒﻪ ١٨٩ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻋﻈﻤﺖ ﺍﺳﺖ ﺩﺭ ﺣﺪﻳﺚ ﺩﻋﺎﺀ ﻧﻘﻞ ﺍﺳﺖ :ﺗﺒﺎ ﺭ ﻙ ﺍ ﺳ ﻤ ﺤ ﻤ ﺪ ِﻟ ﻠﹼ ِﻪ ...ﻭﺍﻟﹾﻐﺎِﻟ ِ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ »ﹶﺍﹾﻟ ] -٢ﺭﻋﺪ [٥:ﺁﻳﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺎﻙ ﻣﻰﺷﻮﻡ ﺁﻳﺎ ﺩﺭ ﺧﻠﻘﺖ ﺗﺎﺯﻩﺍﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ؟!! ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﺸﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺟﺪﻳﺪ ﺍﺳﺖ . ] -٣ﻓﺎﻃﺮ.[٢٧: ﺩﺭ ﳎﻤﻊ ﺟﺪﺩ ﺭﺍ ﲨﻊ ﺟﺪﻳﺪ ﻭ ﺍﺯ ﻣﱪﺩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﺍﻫﻬﺎ ﻭ ﺧﻄﻮﻁ ﺍﺳﺖ ،ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﺟﺪﺩ ﺭﺍ ﲨﻊ ﺟﺪﻳﺪ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ﺑﻨﺎﺑﺮ ﻟﻐﺖ ﺑﲎ ﲤﻴﻢ ﻭ ﻛﻠﺐ. ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﲨﻊ ﺟﺪﺓ )ﺑﻀﻢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﻃﺮﻳﻖ ﻇﺎﻫﺮ ﮔﻔﺘﻪ ﺍﺳﺖ .ﺗﺪﺑﺮ ﺩﺭ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺟﺪﺩ ﺑﻪ ﻣﻌﲎ ﺗﻜﹼﻪﻫﺎ ﻭ ﻗﺴﻤﺖ ﻫﺎﺳﺖ ﺧﻮﺍﻩ ﺁﻥ ﺭﺍ ﲨﻊ ﺟﺪﺓ ﻳﻌﲎ :ﻛﻮﻫﻬﺎ ﺗﻜﹼﻪﻫﺎﻯ ﺳﻔﻴﺪ ﻭ ﺳﺮﺥ ﻭ ﺳﻴﺎﻩ ﺷﺪﻳﺪﺍﻧﺪ ﻭ ﺭﻧﮕﻬﺎﻯ ﳐﺘﻠﻒ ﺩﺍﺭﻧﺪ» .ﺟﺪﺩ«ﺍﻧﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﺎ ﳘﺎﻥ ﺗﻜﹼﻪ ﻫﺎﺳﺖ ﻭ ﭼﻮﻥ ﻛﻮﻫﻬﺎﺑﻮﺳﻴﻠﻪ ﺍﺧﺘﻼﻑ ﺭﻧﮓ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺳﻮﺍ ﻭ ﺑﺮﻳـﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻟﺬﺍ ﺑﻪ ﺁﺎ ﺟﺪﺩ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. _______________________________________________ ﺟﺪﻝ = ﺟﺪﺍﻝ .ﻣﻨﺎﺯﻋﻪ ،ﳐﺎﺻﻪ] .ﺑﻘﺮﻩ [١٩٧:ﺩﺭ ﺣﺞ ،ﲨﺎﻉ ﻭ ﻓﺴﻮﻕ ﻭ ﻣﻨﺎﺯﻋﻪ ﻧﻴﺴﺖ ﺩﺭ ﻧﺰﺩ ﺷﻴﻌﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻓﺚ ،ﻣﻘﺎﺭﺑﺖ ﻭ ﺍﺯ ﻓﺴﻮﻕ ﺩﺭﻭﻍ ﻭ ﺍﺯ ﺟﺪﺍﻝ ﻗﺴﻢ ﺧﻮﺭﺩﻥ ﺍﺳﺖ )ﳎﻤﻊ(. ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ٣٢ﻫﻮﺩ ﻓﺮﻣﻮﺩﻩ :ﺟﺪﺍﻝ ﻭ ﳎﺎﺩﻟﻪ ﺑﻪ ﻣﻌﲎ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺧﺼﻢ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﺃﻯ ﺧﻮﺩ ﻣﻨﺼﺮﻑ ﻛﻨﺪ ﻭ ﺁﻥ ﺍﺯ ﺟﺪﻝ ﺑﻪ ﻣﻌﲎ ﺗﺎﺑﻴﺪﻥ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﻣﻄﻠﻮﺏ ﺍﺯ ﺟﺪﺍﻝ ﺁﻧﺴﺖ ﻛﻪ ﻃﺮﻑ ﺍﺯ ﺭﺃﻯ ﺧﻮﺩ ﺑﺮ ﮔﺮﺩﺩ. ﺑﻪ ﻫﺮ ﺣﺎﻝ ،ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﳎﺎﺩﻟﻪ ﺣﻖ ﻭ ﳎﺎﺩﻟﻪ ﺑﺎﻃﻞ ﻭ ﺩﺭ ﳎﺎﺩﻟﻪ ﺑﻪ ﻣﻌﲎ ﺩﻓﺎﻉ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﳘﻪ ﺩﺭ ﺍﺻﻞ ﻣﻌﲎ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﻓﺮﻕ ﺑﺎ ﻣـﺼﺎﺩﻳﻖ ﺍﺳـﺖ ]ﻧﺴﺎﺀ [١٠٧:ﺍﺯ ﻛﺴﺎﱐ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺧﻴﺎﻧﺖ ﻣﻰﻛﻨﻨﺪ ﺩﻓﺎﻉ ﻣﻜﻦ ]ﻧﺴﺎﺀ [١٠٩:ﺍﺯ ﺁﺎ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﺪﺍﻡ ﻛﺲ ﺩﻓﺎﻉ ﻣﻰﻛﻨﺪ؟ ]ﳓﻞ] [١٢٥:ﻫﻮﺩ.[٧٤: ]ﺍﻧﻔﺎﻝ [٦:ﺟﺪﻝ :ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺑﻪ ﻣﻌﲎ ﺷﺪﺕ ﺧﺼﻮﻣﺖ ﺍﺳﺖ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺍﺳﻢ ﻣﺼﺪﺭ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﻛﻬﻒ [٥٤:ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻳﻦ ﺻﻴﻐﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﻣﻨﺎﺯﻋﻪ ﻭ ﳐﺎﺻﻤﻪ ﻧﺎﺣﻖ ﺍﺳﺖ . _______________________________________________ ﺟﺬﹼ = ﺷﻜﺴﱳ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﻛﺮﺩﻥ .ﺑﺮﻳﺪﻥ] .ﺍﻧﺒﻴﺎﺀ [٥٨:ﺑﺘﻬﺎﻳﺸﺎﻥ ﺭﺍ ﻗﻄﻌﻪ ﻗﻄﻌﻪ ﻛﺮﺩ ﻣﮕﺮ ﺑﺰﺭﮒ ﺁﺎ ﺭﺍ ﺟﺬﺍﺫ ﺑﻪ ﻣﻌﲎ ﳎﺬﻭﺫ ﺍﺳﺖ . ]ﻫﻮﺩ [١٠٨:ﻋﻄﺎ ﻏﲑ ﻣﻘﻄﻮﻉ ﻭ ﺩﺍﺋﻤﻰ. _______________________________________________ ﺟﺬﻉ = )ﺑﺮ ﻭﺯﻥ ﺣﱪ( ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ .ﮔﻮﻳﺎ ﻓﻘﻂ ﺩﺭ ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺑﻪ ﺗﻨﻪ ﺩﺭﺧﺘﺎﻥ ﺩﻳﮕﺮ ﺳﺎﻕ ﮔﻮﻳﻨﺪ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﻏﲑﻩ ﳘﻪ ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﮔﻔﺘﻪﺍﻧﺪ . ]ﻣﺮﱘ[٢٣:ﺩﺭﺩ ﺯﺍﺫﻥ ﺍﻭ ﺭﺍ ﺳﻮﻯ ﺗﻨﻪ ﳔﻞ ﻛﺸﻴﺪ] .ﻃﻪ [٧١:ﺩﺭ ﺗﻨﻪﻫﺎﻯ ﳔﻞ ﺑﺪﺍﺭﺗﺎﻥ ﻣﻰﺯﱎ .ﻛﻠﻤﻪ ﺟﺬﻉ ﺩﻭ ﺑﺎﺭ ﻭ ﲨﻊ ﺁﻥ ﺟﺬﻭﻉ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ. _______________________________________________ ﺟﺬﻭﺓ = ﺷﻌﻠﻪ .ﺗﻜﹼﻪ ﺑﺰﺭﮔﻰ ﺍﺯ ﻫﻴﺰﻡ ﻛﻪ ﺩﺭ ﺁﻥ ﺁﺗﺶ ﻫﺴﺖ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ]ﻗﺼﺺ [٢٩:ﺷﺎﻳﺪ ﺑﻪ ﴰﺎ ﺍﺯ ﺁﻥ ﺧﱪﻯ ﺑﻴﺎﻭﺭﻡ ﻳﺎ ﺗﻜﹼﻪﺍﻯ ﺍﺯ ﺁﺗﺶ ﻛﻪ ﮔﺮﻡ ﺷﻮﻳﺪ .
ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺬﻭﻩ ﺁﻧﺴﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ ﺷﻌﻠﻪ ﺍﺯ ﻫﻴﺰﻡ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ .ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﻳﻚ ﳏﻞﹼ ﺍﺯ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻬﺎﺏ«. _______________________________________________ ﺟﺮﺍﺩ = ﻣﻠﺦ] .ﺍﻋﺮﺍﻑ [١٣٣:ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻧﻪ ﮔﺎﻧﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺗﺴﻊ« ﴰﺮﺩﻩ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﻣﻠﺦ ﺁﻣﺪ ﻭ ﻣﺰﺍﺭﻉ ﻭ ﺍﺷﺠﺎﺭﺷﺎﻥ ﺭﺍ ﺧﻮﺭﺩ ﻛﻪ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺍﺯ ﻫﺴﱴ ﺳﺎﻗﻂ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﲨﻠﻪ ﻃﻮﻓﺎﻥ ﻭ ﺳﻴﻞ ﻭ ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﺑﻮﺩﻧﺪ ﻛﻪ ﺝ ﺭﺍ ﭘﺮ ﻛﺮﺩﻩ ﻭ ﺯﻧﺪﮔﻰ ﺭﺍ ﺗﻨﮓ ﳕﻮﺩﻧﺪ ﻭ ﺷﭙﺸﻪ ﻭ ﺑﻪ ﻧﻘﻞ ﺑﻌﻀﻰ ﻣﻠﺦﻫﺎﻯ ﻛﻮﭼﻚ ﻭ ﰉ ﭘﺮ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺑﻮﺩ ﻭ ﻧﻴﺰ ﺧﻮﻥ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺭﻧﮓ ﺁﺎ ﺳﺮﺥ ﺷﺪ ﻭ ﻣﺎﻧﻨﺪ ﺧﻮﻥ ﮔﺮﺩﻳﺪ. ﺩﺭ ﺗﻮﺭﺍﺕ ﻧﻴﺰ ﺩﺭ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ١٠ﺍﻳﻦ ﺑﻼﻫﺎ ﺑﻪ ﺗﻔﺼﻴﻞ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ . ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺑﻪ ﺯﻣﻴﲎ ﻛﻪ ﳘﻪ ﭼﻴﺰﺵ ﺧﻮﺭﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺧﺎﱃ ﻣﺎﻧﺪﻩ ﳎﺮﻭﺩﻩ ﮔﻮﻳﻨﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺎﻳﺰ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻛﻠﻤﻪ ﺟﺮﺍﺩ ﺍﺳﺖ ﻭ ﳎﺮﻭﺩﻩ )ﻣﻠﺦ ﺧﻮﺭﺩﻩ( ﻭ ﺟﺮﺩ ﺍﻻﺭﺽ ﺍﺭ ﺁﻥ ﻣﺸﺘﻖ ﺍﺳﺖ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻠﺦ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﺮﺍﺩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺯﻣﲔ ﺭﺍ ﻣﻰﺧﻮﺭﺩ ﻭ ﺧﺎﱃ ﻣﻰﮔﺬﺍﺭﺩ. ]ﻗﻤﺮ [٧:ﺍﺯ ﻗﱪﻫﺎ ﺧﺎﺭﺝ ﻣﻰﺷﻮﻧﺪ ﮔﻮﺋﻰ ﻣﻠﺨﻬﺎﻯ ﭘﺮﺍﻛﻨﺪﻩﺍﻧﺪ .ﻇﺎﻫﺮ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﺯﻧﺪﻩ ﺷﺪﻥ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻗﱪﻫﺎﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ ﻣﻠﺦ ﺩﻡ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺧﺎﻙ ﻣﻰﻛﻨﺪ ﻭ ﲣﻢ ﻣﻰﮔﺬﺍﺭﺩ ﺑﻌﺪ ﺍﺯ ﭼﻨﺪﻯ ﲣﻢﻫﺎ ﻣﺒﺪﻝ ﺑﻪ ﻛﺮﻡ ﺷﺪﻩ ﺳﭙﺲ ﺗﻐﻴﲑ ﺷﻜﻞ ﻣﻰﺩﻫﻨﺪ ﻭ ﻣﺒﺪﻝ ﺑﻪ ﭘﺮﻭﺍﻧﻪ ﻭ ﺑﻌﺪ ﻣﻠﺦ ﻣﻰﺷﻮﻧﺪ . ﻳﻜﻰ ﺍﺯ ﺭﻓﻘﺎ ﺍﺯ ﻳﻜﻨﻔﺮ ﺑﺮﺍﻯ ﻣﻦ ﻧﻘﻞ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﳏﻠﻰ ﲣﻤﮕﺬﺍﺭﻯ ﻭ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻣﻠﺨﻬﺎ ﺭﺍ ﳕﺎﻳﺶ ﻣﻴﺪﺍﺩﻧﺪ ،ﺩﻳﺪﻡ ﻣﻠﺨﻬﺎﻯ ﰉ ﴰﺎﺭﻯ ﺑﻴﻚ ﳏﻞﹼ ﻧﺴﺒﺘﹰﺎ ﻭﺳﻴﻌﻰ ﺁﻣﺪﻧﺪ ﺳﺮ ﺩﻡ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺧﺎﻙ ﻛﺮﺩﻩ ﻭ ﲣﻢ ﮔﺬﺍﺭﻯ ﳕﻮﺩﻧﺪ ﻭ ﺭﻓﺘﻨﺪ ،ﺑﻌﺪ ﺍﺯ ﺭﻓﱳ ﺁﺎﺩﻳﺪﱘ ﺑﻪ ﺗﺪﺭﻳﺞ ﻛﺮﻣﻬﺎﺋﻰ ﺍﺯ ﺧﺎﻙ ﺳﺮ ﺑﺮ ﻣﻴﺎﻭﺭﻧﺪ ﻳﻜﻰ ﺍﺯ ﺍﻳﻨﺠﺎ ﻭ ﻳﻜﻰ ﺍﺯ ﺁﳒﺎ ،ﺩﺭ ﻓﺎﺻﻠﻪ ﻛﻤﻰ ﲤﺎﻡ ﺁﻥ ﺯﻣﲔ ﭘﺮ ﺍﺯ ﻛﺮﻡ ﺷﺪ ،ﺁﻧﮕﺎﻩ ﻣﺒﺪﻝ ﺷﺪﻧﺪ ﻭ ﲤﺎﻡ ﺁﻥ ﳏﻞﹼ ﭘﺮ ﺍﺯ ﻣﻠﺦ ﮔﺮﺩﻳﺪ .ﺫﺭﺍﺕ ﺍﺑﺪﺍﻥ ﺍﻧﺴﺎﺎ ﻧﻴﺰ ﺩﺭ ﺎﺭ ﻗﻴﺎﻣﺖ ﳘﭽﻮﻥ ﲣﻤﻬﺎﻯ ﻣﻠﺦ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻪ ﺍﻧﺴﺎﺎ ﻧﺒﺪﻝ ﺷﺪﻩ ﻭ ﺯﻣﲔ ﺭﺍ ﭘـﺮ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ. _______________________________________________ ﺟﺮﺡ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺯﺧﻢ .ﲨﻊ ﺁﻥ ﺟﺮﻭﺡ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ [٤٥:ﮔﻮﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﮔﻮﺵ ،ﺩﻧﺪﺍﻥ ﻭ ﺯﲬﻬﺎ ﻗﺼﺎﺹ ﺷﻮﻧﺪﻩﺍﻧﺪ. ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ :ﻗﺪﺡ ﺷﺎﻫﺪ ﺭﺍ ﺟﺮﺡ ﮔﻮﻳﻨﺪ ﮔﻮﺋﻰ ﻗﺎﺩﺡ ﺯﲬﻰ ﺑﻪ ﺍﻭ ﻣﻰﺯﻧﺪ ﺣﻴﻮﺍﻥ ﺷﻜﺎﺭﻯ ﺭﺍ ﺟﺎﺭﺣﻪ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﺯﻳﺮﺍ ﺯﲬﻰ ﻣﻰﻛﻨﺪ ﻭ ﻳﺎ ﻛﺴﺐ ﻣﻰﻛﻨﺪ ،ﺍﻋﻀﺎﺀ ﺑﺪﻥ ﺭﺍ ﻛﻪ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ ﺟﻮﺍﺭﺡ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﺍﺛﺮ ﻣﻴﮕﺬﺍﺭﻧﺪ ﻭ ﻳﺎ ﻛﺴﺐ ﻣﻰﻛﻨﻨﺪ ،ﺍﺟﺘﺮﺍﺡ ﻛﺴﺐ ﮔﻨﺎﻩ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺟﺮﺍﺣﺔ ﺍﺳﺖ)ﺑﺎﺧﺘﺼﺎﺭ(. ]ﻣﺎﺋﺪﻩ [٤:ﻃﻴﺒﺎﺕ ﺑﺮ ﴰﺎ ﺣﻼﻝ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﺷﻜﺎﺭﻯ ﺗﻌﻠﻴﻢ ﻛﻨﻨﺪﻩ ﺳﮓﻫﺎﻯ ﺷﻜﺎﺭﻯ ﻭ ﻳﺎ ﺻﺎﺣﺒﺎﻥ ﺷﻜﺎﺭ ﺑﺎ ﻛﻼﺏ ﻫﺴﺘﻴﺪ . ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ :ﺟﻮﺍﺭﺡ ﺑﻪ ﻣﻌﲎ ﻛﻮﺍﺳﺐ ﺍﺳﺖ ﺍﺯ ﻃﻴﻮﺭ ﻭ ﺩﺭﻧﺪﻩ ﻫﺎ ،ﻭﺍﺣﺪ ﺁﻥ ﺟﺎﺭﺣﻪ ﺍﺳﺖ ﻭ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﺭﺑﺎﺑﺎﻥ ﺧﻮﺩ ﺩﺭ ﺍﺛﺮ ﺷﻜﺎﺭ ﻛﺮﺩﻥ ﻃﻌـﺎﻡ ﻛﺴﺐ ﻣﻰﻛﻨﻨﺪ .ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﺴﺐ ﻳﻚ ﻧﻮﻉ ﺍﺛﺮ ﮔﺬﺍﺭﺩﻥ ﺍﺳﺖ .ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺟﺎﺭﺣﺔ ﺑﻪ ﻣﻌﲎ ﻛﺎﺳﺐ ﺑﻪ ﻛﺎﺭ ﻭﻯ ﺭﻭﺩ ،ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻣﻠﺤﻮﻅ ﺍﺳﺖ . ]ﺍﻧﻌﺎﻡ [٦٠:ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﴰﺎ ﺭﺍ ﺩﺭ ﻭﻗﺖ ﺷﺐ ﻣﻰﮔﲑﺩ )ﻣﻴﻤﲑﺍﻧﺪ( ﻭ ﺍﻧﭽﻪ ﺩﺭ ﺭﻭﺯ ﻛﺴﺐ ﻣﻰﻛﻨﻴﺪ ﻣﻴﺪﺍﻧﺪ ﺳﭙﺲ ﺩﺭ ﺭﻭﺯ ﴰﺎ ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﻨﺪ ﺗﺎ ﺍﺟﺎ ﻣﻌﻴﻦ ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺳﺪ. ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ » ﺟ ﺮ ﺣﺘ ﻢ« ﺑﻪ ﻣﻌﲎ ﻛﺎﺭ ﺑﺎ ﺟﺎﺭﺣﻪ ﻭ ﺍﻋﻀﺎﺀ ﺍﺳﺖ . ]ﺟﺎﺛﻴﺔ[٢١: ﺐ ﺴ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺍﺟﺘﺮﺍﺡ ﻛﺴﺐ ﮔﻨﺎﻩ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ :ﺍﺟﺘﺮﺍﻉ ﺑﻪ ﻣﻌﲎ ﺍﻛﺘﺴﺎﺏ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﺟﺮﺍﺋﻢ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺍﺯ ﺁﻧﺴﺖ ﻗﻮﻝ ﻗﺮﺁﻥ »ﹶﺍ ﻡ ﺣ ِ ﺏ ﺍ ﺟﺘ ﺮ ﺣﻮﻫﺎ« ﺧﻄﺒﻪ ١٧٦ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻧﻴﺰ ﻣﻄﻠﻖ ﺍﻛﺘﺴﺎﺏ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻟﱠﺬﻳ ﻦ ﺍﺟ ﺘﺮﺣﻮﺍ «...ﳎﻤﻊ ﺍﻟﺒﻼﻥ ﻣﻄﻠﻖ ﺍﻛﺘﺴﺎﺏ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ »ﻓﹶﺰﺍ ﹶﻝ ﻋ ﻨ ﻬ ﻢ ﺍِﻟﹼﺎ ﺑِﺬﹸﻧﻮ ٍ ﻭﱃ ﳏﻠﹼﻰ ﭘﻴﺪﺍ ﻧﺸﺪ ﻛﻪ ﺩﺭ ﻏﲑ ﮔﻨﺎﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺩﺭ ﳏﻞﹼ ﺩﻳﮕﺮﻯ ﺑﻪ ﺟﺎﻯ ﺍﺟﺘﺮﺡ ﺍﻛﺘﺴﺐ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﻧﻮﺭ.[١١: ﺍﺣﺘﻤﺎﻝ ﻫﺴﺖ ﻋﻠﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺟﺘﺮﺍﺡ ﺩﺭ ﺳﻴﺌﺎﺕ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﮔﻨﺎﻫﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ﺟﻬﺎﻥ ﺍﺛﺮ ﺑﺪ ﻣﻰﮔﺬﺍﺭﻧﺪ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﺑﻪ ﻭﺟﻮﺩ ﺧﻮﺩ ﻭ ﺭﻭﺡ ﺧﻮﺩ ﻭ ﺑﻪ ﺩﻧﻴﺎ ﺯﺧﻢ ﻣﻰﺯﻧﺪ ﻭ ﺷﺎﻳﺪ ﮔﻨﺎﻫﺎﻥ ﺍﻭ ﺩﺭ ﺣﺴﻨﺎﺕ ﻭﻯ ﺯﺧﻢ ﺗﻮﻟﻴﺪ ﻛﻨﺪ ﺍﻧﺸﺎ ﺍﻟﻠﹼﻪ ﺩﺭ »ﻭﺯﻥ«ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﺳﻴﺌﺎﺕ ﺳﺒﺐ ﺧﻔﹼﺖ ﻭ ﭘﻮﭼﻰ ﺣﺴﻨﺎﺕ ﺍﻧﺪ. _______________________________________________ ﺟﺮ = ﻛﺸﻴﺪﻥ] .ﺍﻋﺮﺍﻑ [١٥٠:ﺻﺤﻴﻔﻪﻫﺎ ﺭﺍ ﺍﻧﺪﺍﺧﺖ ﻭ ﺳﺮ ﺑﺮﺍﺩﺭ ﺧﻮﻳﺶ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﻣﻴﻜﺸﻴﺪ .ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺍﺯ ﻗﺮﺁﻥ ﭘﻴﺪﺍ ﻧﻴﺴﺖ . _______________________________________________ ﺟﺮﺯ = ﻗﻄﻊ» .ﺟﺮﺯﻩ ﺟﺮﺯﹰﺍ :ﻗﻄﻌﻪ« )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺟ ﺮ ﺯ )ﻀﻢ ﺍﻭﻝ ﻭ ﺩﻭﻡ( ﺯﻣﻴﲎ ﻛﻪ ﻋﻄﻒ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ]ﺳﺠﺪﻩ [٢٧:ﺁﻳﺎ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﻣﺎ ﺁﺏ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﺧﺸﻚ ﻭ ﰉ ﻋﻠﻒ ﻛﺸﺎﻧﺪﻩ ﻭ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﻛﺸﺖ ﻣﲑﻭﻳﺎﻧﻴﻢ؟ ]ﻛﻬﻒ [٨:ﻣﺎ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ .ﺻﻌﻴﺪ :ﺭﻭﺱ ﺯﻣﲔ .ﺟﺮﺯ:ﰉ ﻋﻠﻒ. ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻫﺴﺖ :ﺟﺮﺯ ﺯﻣﻴﲎ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﳕﻰ ﺭﻭﻳﺎﻧﺪ ﮔﻮﺋﻰ ﻋﻠﻒ ﺭﺍ ﻣﻰﺧﻮﺭﺩ. _______________________________________________ ﻉ :ﺟ ﺮ ﻋ ﻪ ﺟﺮﻋﻪ ﺧﻮﺭﺩﻥ] .ﺍﺑﺮﺍﻫﻴﻢ [١٧:ﺍﺯ ﺁﺏ ﺻﺪﻳﺪ ﻧﻮﺷﺎﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻭ ﺑﻪ ﺯﲪﺖ ﺟﺮﻉ = ﻓﺮﻭ ﺑﺮﺩﻥ ﺁﺏ» .ﺟﺮﻉ ﺍﳌﺎﺀ :ﺑﻠﻌﻪ« ﺍﺯ ﺑﺎﺏ ﻣﻨﻊ ﳝﻨﻊ )ﻗﺎﻣﻮﺱ(ﺗﺠ ﺮ ﺧﻮﺭﺩ ﻭ ﻧﺘﻮﺍﻧﺪ ﻓﺮﻭ ﺑﺮﺩ .ﺍﻳﻦ ﺁﻳﻪ ﻛﺮﳝﻪ ﺩﺭ ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﻫﻞ ﺟﻬﻨﻢ ﺍﺳﺖ ﺍﻋﺎﺫﻥ ﺍﻟﻠﹼﻪ ﻣﻨﻬﺎ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺪﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﻧﻮﺷﻴﺪﻥ ﺁﻥ ﻣﺸﻜﻞ ﺍﺳﺖ ﺑﻪ ﻧﺎﭼﺎﺭ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻣﻰﺧﻮﺭﺩ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻏﺼﻪ ﺧﻮﺭﺩﻥ ﻭ ﻓﺮﻭ ﺧﻮﺭﺩﻥ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻏﺼﻪ ﺧﻮﺭﺩﻥ ﻭ ﻓﺮﻭ ﺑﺮﺩﻥ ﺧﺸﻢ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻉ ﻓﻴ ِﻪ ﹸﻛﻞﱠ ﹸﻏﺼٍ ﺔ« ﺩﺭ ﺭﺿﺎﻯ ﺧﺪﺍ ﻫﺮ ﻏﺼﻪ ﺭﺍ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻓﺮﻭ ﺑﺮﻭ ﺧﻄﺒﻪ . ١٩٢ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻫﺴﺖ » ﻭ ﺗﺠ ﺮ _______________________________________________
ﻑ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﻛﻨﺎﺭ ﺭﻭﺩ ﻛﻪ ﺁﺏ ﺁﻥ ﺭﺍ ﺑﺮﺩﻩ ﻭ ﺗﻜﹼﻪ ﺗﻜﹼﻪ ﻣﻴﺎﻓﺘﻨﺪ ]ﺗﻮﺑﻪ [١٠٩:ﻳﺎ ﺁﻧﻜﻪ ﺑﻨﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﻛﻨﺎﺭ ﺟﺎﻧﺐ ﺮ ﺑﻨﺎ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﺟﻬﻨﻢ ﺳﺎﻗﻂ ﳕﻮﺩﻩ ﺟ ﺮ ﺍﺳﺖ . ﺟﺮﻑ )ﺑﺮ ﻭﺯﻥ( ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺑﺮﺩﻥ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺟﺮﻑ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﳎﺮﻭﻑ ﺍﺳﺖ ﻳﻌﲎ ﳏﻠﻴﻜﻪ ﺯﻳﺮ ﺁﻥ ،ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﺏ ﺧﻮﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ،ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ . _______________________________________________ ﺟﺮﻡ = )ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻗﻄﻊ .ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ،ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ،ﻗﺎﻣﻮﺱ ،ﻣﻔﺮﺩﺍﺕ ﻭ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﮔﻔﺘﻪﺍﻧﺪ. ﻳﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﮔﻨﺎﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﺮﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻤﻞ ﻭﺍﺟﺐ ﺍﻟﻮﺻﻞ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ .ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﻮﻝ ،ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﺁﻥ ﳎﺮﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻤﻞ ﺻﺎﱀ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ )ﺩﺭ ﳎﻤﻊ ﺑﻪ ﺫﻳﻞ ﺁﻳﻪ ١٢٤ﺍﻧﻌﺎﻡ ﺭﺟﻮﻉ ﺷﻮﺩ( ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ :ﺍﺻﻞ ﺟﺮﻡ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﲦﺮﻩ ﺍﺯ ﺩﺭﺧﺖ ﺍﺳﺖ ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﮔﻨﺎﻩ ﻛﺮﺩﻥ ﺟﺮﻡ ﮔﻔﺘﻪﺍﻧﺪ . ﺤ ِﻤ ﹶﻠﻨ ﹸﻜ ﻢ ﺷﻨﺌﺎﻧ ﻬ ﻢ ﻋﻠﻰ ﻗِﺘﺎِﻟ ِﻬ ﻢ ﻗﹶﺒ ﹶﻞ ﺤ ِﻤ ﹶﻠﻨ ﹸﻜ ﻢ« )ﻭﺍﺩﺍﺭ ﻧﻜﻨﺪ( ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻄﺎﺑﻖ ﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﺎﻣﻪ ١٢ﻓﺮﻣﻮﺩﻩ »ﻻ ﻳ ﻃﱪﺳﻰ ﺩﺭ ]ﻣﺎﺋﺪﻩ [٢:ﺭﺍ ﺍﺯ ﻛﺴﺎﺋﻰ »ﻳ ﺩﻋﺎِﺋ ِﻬ ﻢ«ﻭ ﺧﻮﺩ ﺟﺮﻡ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﻗﻄﻊ ﻭ ﻛﺴﺐ ﻣﻌﲎ ﻣﻰﻛﻨﺪ ﺯﳐﺸﺮﻯ ﺩﺭ ﺫﻳﻞ ﳘﲔ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ :ﺟﺮﻡ ﺟﺎﺭﻯ ﳎﺮﺍﻯ ﻛﺴﺐ ﺍﺳﺖ ﺩﺭ ﺗﻌﺪﻯ ﺑﻪ ﻳﻚ ﻣﻔﻌﻮﻝ ﻳﺎ ﺩﻭ ﻣﻔﻌﻮﻝ ﻭ ﺁﻧﮕﺎﻩ ﲨﻠﻪ ﻓﻮﻕ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻛﺴﺐ ﻭ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ . ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﮔﻮﻳﺪ» :ﻳﻘﺎﻝ ﺟﺮﻣﻪ ﳚﺮﻣﻪ« :ﺍﻯ ﲪﻠﻪ« ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺟﺮﻡ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ ﺍﺳﺖ .ﻭﱃ ﺍﻳﻦ ﺗﻌﺒﲑ ﺭﺍ ﻛﺘﺐ ﻣﺸﻬﻮﺭ ﻟﻐﺖ ﭘﻴـﺪﺍ ﻧﻜﺮﺩﱘ . ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ :ﺩﺭ ﻣﻌﻨﺎﻯ ﺟﺮﻡ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺳﻪ ﻗﻮﻝ ﻫﺴﺖ :ﻗﻄﻊ ،ﲪﻞ ،ﻛﺴﺐ .ﻭﱃ ﻗﻄﻊ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻭ ﻣﺸﻬﻮﺭ ﺁﻥ ﺍﺳﺖ ﻭ ﺟﺮﻡ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻩ ﺍﺯ ﳘﲔ ﻣﺎﺩﻩ ﺍﺳﺖ . ﺑﻪ ﻧﻈﺮ ﻧﻜﺎﺭﻧﺪﻩ ﺟﺮﻡ ﻓﻘﻂ ﻳﻚ ﻣﻌﻨﺎﻯ ﺩﺍﺭﺩ ﻭﺁﻥ ﻗﻄﻊ ﺍﺳﺖ ﻭ ﮔﻨﺎﻩ ﺭﺍ ﺑﺪﺍﻥ ﺳﺒﺐ ﺟﺮﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺳﻌﺎﺩﺕ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﳎﺮﻡ ﻣﻰﮔﻮﺋﻴﻢ ﺠ ِﺮ ﻣﻨ ﹸﻜ ﻢ« ﺍﻣﺪﻩ ﭼﻮﻥ ﺑﻪ ﻣﻔﻌﻮﻝ ﺩﻭﻡ ﺑﺎ »ﻋﻠﻰ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﻟﺬﺍ ﺯﻳﺮﺍ ﺩﺭ ﺍﺛﺮ ﮔﻨﺎﻩ ،ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﻭ ﺳﻌﺎﺩﺕ ﻭ ﺭﺍﻩ ﺻﺤﻴﺢ ﺍﻧﺴﺎﻧﻴﺖ ﻗﻄﻊ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺳﻪ ﳏﻞ ﺍﺯ ﻗﺮﺍﻥ ﻛﻪ »ﻻ ﻳ ﻣﻌﻨﺎﻯ ﲪﻞ )ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ( ﺑﺮﺁﻥ ﺍﺷﺮﺍﺏ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ »ﲪﻞ« ﺑﺮ ﻣﻔﻌﻮﻝ ﺩﻭﻡ ﺑﺎ »ﻋﻠﻰ« ﻣﺘﻌﺪﻯ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ » ﺣ ﻤ ﹶﻠ ﻪ ﻋﻠﹶﻰ ﺍ ﹶﻻ ﻣ ِﺮ« .ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺑﻪ ﻓﻼﻥ ﻛﺎﺭ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﻟﻔﻆ »ﻋﻠﻰ ﺩﺭ ﻳﻚ ﺁﻳﻪ ﻣﺬﻛﻮﺭ ﻭ ﺩﺭ ﺩﻭ ﺁﻳﻬﻤﺴﺘﺘﺮ ﺍﺳﺖ ﺍﻳﻨﻚ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ] :ﻣﺎﺋﺪﻩ [٨:ﻭﺍﺩﺍﺭ ﻧﻜﻨﺪ ﴰﺎ ﺭﺍ ﻛﻴﻨﻪ ﻗﻮﻣﻰ ﺑﺮ ﺍﻳﻨﻜﻪ ﻋﺪﺍﻟﺖ ﻧﻜﻨﻴﺪ .ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺠ ِﺮ ﻣﻨ ﹸﻜ ﻢ« ﺍﺳﺖ ﻭ »ﻋﻠﻰ« ﺩﺭ ﺁﻥ ﻣﺬﻛﻮﺭ ﻣﻰﺑﺎﺷﺪ . »ﻋﻠﻰ ﺍﹶﻟﹼﺎ ﺗﻌﺪِﻟﻮﺍ« ﻣﻔﻌﻮﻝ ﺩﻭﻡ »ﻻ ﻳ ]ﻣﺎﺋﺪﻩ [٢:ﻛﻴﻨﻪ ﻣﺮﺩﻣﻴﻜﻪ ﴰﺎ ﺭﺍ ﺍﺯ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺑﺎﺯ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭﺍﺩﺍﺭ ﻧﻜﻨﺮ ﺑﺮ ﺍﻳﻨﻜﻪ ﲡﺎﻭﺯ ﻛﻨﻴﺪ . ]ﻫﻮﺩ [٨٩:ﺍﻯ ﻗﻮﻡ ﳐﺎﻟﻔﺖ ﺑﺎ ﻣﻦ ﻭﺍﺩﺍﺭﺗﺎﻥ ﻧﻜﻨﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﻼﻯ ﻧﻈﲑ ﻗﻮﻡ ﻧﻮﺡ ﺑﺮ ﴰﺎ ﺑﺮﺳﺪ . ﺠ ِﺮ ﻣﻨ ﹸﻜ ﻢ« ﺍﺳﺖ »ﻋﻠﻰ« ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻘﺪﺭ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﺣﻨﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺍﺧﲑ ﻣﻌﻨﺎﻯ ﻛﺴﺐ ﺑﻪ ﺁﻥ ﺍﺷﺮﺍﺏ ﺷﺪﻩ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ »ﺁﺯ ﹾﻥ ﺗﻌﺘﺪﻭﺍ -ﹶﺍ ﹾﻥ ﻳﺼﻴﺒ ﹸﻜ ﻢ« ﻣﻔﻌﻮﻝ ﺩﻭﻡ »ﻳ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻘﺪﻳﺮ »ﻋﻠﻰ« ﻧﻴﺴﺖ. ]ﻣﻄﻔﹼﻔﲔ [٢٩:ﺁﻧﺎﻧﻜﻪ ﺍﻗﺪﺍﻡ ﺑﻪ ﮔﻨﺎﻩ ﻛﺮﺩﻧﺪ ﺑﻪ ﻣﺆﻣﻨﲔ ﺍﺯ ﺭﻭﻯ ﺭﻳﺸﺨﻨﺪ ﻣﻰﺧﻨﺪﻳﺪﻧﺪ. ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﺎﺩﻩ ﺟﺮﻡ ﻏﲑ ﺍﺯ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ،ﳘﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ﺍﺟﺮﻣﻮﺍ ،ﺍﺟﺮﺍﻣﻰ ﳎﺮﻡ ﻭ ﳎﺮﻣﻮﻥ ﻓﻘﻂ ﺩﺭ ﭘﻨﺞ ﳏﻞﹼ »ﻻﺟﺮﻡ« ﺁﻣﺪﻩ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ. ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻯ ﻛﺜﺮﺕ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻛﺜﺮﺕ ﻳﻜﻰ ﺍﺯ ﻣﻌﻨﺎﻯ ﺁﻧﺴﺖ ]ﺭﻭﻡ [٤٧ :ﺍﺯ ﻛﺴﺎﱐ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﮔﻨﺎﻩ ﻣﻰﻛﺮﺩﻧﺪ ﺍﻧﺘﻘﺎﻡ ﻛﺸﻴﺪﱘ. ]ﻫﻮﺩ [٢٢:ﻛﻠﻤﻪ »ﻻﺟﺮﻡ« ﺟﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻫﻮﺩ ٢٢ :ﳓﻞ ٢٣:ﻭ ٦٢ﻭ ،١٠٩ﻏﺎﻓﺮ .٤٣: ﺩﺭﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻻﺟﺮﻡ ﺩﺭﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻻﺑﺪ ﻭ ﻻ ﳏﺎﻟﻪ ﺍﺳﺖ ﺳﭙﺲ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻪ ﻣﻌﻨﺎﻯ ﻗﺴﻢ ﺁﻣﺪﻩ ﻭ ﻣﻌﻨﺎﻯ »ﺣﻘﹼﺎ« ﻣﻰﺩﻫﺪ ...ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ :ﺟﺮﻡ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺍﺻﻞ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳﺨﻦ ﺑﻪ ﻛﺎﺭ ﻣﲑﻓﺘﻪ ﻣﺜﻞ ﻻﳏﺎﻟﻪ ﻭ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﻣﻴﺪﺍﺩﻩﻛﻪ :ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻗﺎﻃﻌﻰ ﻗﻄﻊ ﳕﻰﻛﻨﺪ... ﭘﺲ »ﻻ« ﺑﻪ ﻣﻌﲎ ﻧﻔﻰ ﻭ »ﺟﺮﻡ« ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ »ﻻﺟﺮﻡ« ﻳﻌﲎ ﺍﻳﻦ ﮔﻔﺘﻪ ﺭﺍ ﻗﻄﻊ ﻛﺮﺩﻥ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﻧﻴﺴﺖ ﻭ ﺣﺘﻤﻰ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﻨﺎﻯ ﺣﺘﻤﹰﺎ ﻭ ﺣﻘﹰﺎ ﻣﻰﺩﻫﺪ .ﻣﻌﻨﺎﻯ ﺁﻳﻪ ﻓﻮﻕ ﺍﻳﻦ ﺍﺳﺖ :ﺣﺘﻤﹰﺎ ﺁﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺧﺴﺮﺍﻧﻜﺎﺭﺗﺮﻳﻦ ﺍﻧﺪ . _______________________________________________ ﺟﺮﻯ = ﺭﻭﺍﻥ ﺷﺪﻥ .ﺟﺮﻳﺎﻥ ]ﺑﻘﺮﻩ [٢٥:ﺣﻘﹼﺎ ﺑﺮﺍﻯ ﺁﺎﺳﺖ ﺸﺖ ﻫﺎﺋﻴﻜﻪ ﺮﻫﺎ ﺯﻳﺮ ﺁﺎ ﺟﺎﺭﻯ ﻭ ﺭﻭﺍﻥ ﺍﺳﺖ . ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺟﺮﻳﺎﻥ ﺁﺏ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ ﺑﻠﻜﻪ ﺩﺭﺟﺮﻳﺎﻥ ﻭ ﺭﺍﻩ ﺭﻓﱳ ﻛﺸﱴﻫﺎ ﻭ ﺣﺮﻛﺖ ﺑﺎﺩ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻧﻴﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺷـﺪﻩ ﺍﺳـﺖ ﻣﺜـﻞ ]ﺑﻘﺮﻩ] [١٦٤:ﺹ] [٣٦:ﻳﺲ [٣٨:ﻭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺭﻋﺪ [٢:ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﺷﺎﻣﻞ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻏﲑﻩ ﺍﺳﺖ . ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﭼﻨﺪ ﺁﻳﻪ ﺳﺨﻦ ﮔﻔﺖ: ﺍﻟﻒ] :ﻳﻮﻧﺲ.[٢٢: ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ :ﺑﺎﺀ ﺩﺭ »ِﺑ ِﻬ ﻢ« ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﺍﺳﺖ ﻳﻌﲎ ﻛﺸﱴﻫﺎ ﺁﺎ ﺭﺍ ﺭﻭﺍﻥ ﻛﺮﺩﻧﺪ ،ﻭﱃ ﺑﻪ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻧﮕﺎﻩﻛﺮﺩﻡ »ﺟﺮﻯ« ﺑﺎ ﺑﺎﺀ ﻣﺘﻌﺪﻯ ﻧﺸﺪﻩ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﺑﺎﺀ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﻨﺎﻯ »ﻣﻊ« ﺍﺳﺖ ﻭ ﻓﻠﻚ ﺑﻪ ﻣﻌﲎ ﻛﺸﱴ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ،ﺩﺭ ﺍﻳﻨﺠﺎ ﲨﻊ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻓﻌﻞ ﺁﻥ » ﺟ ﺮﻳ ﻦ« ﺁﻣﺪﻩ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ :ﺗﺎ ﭼﻮﻥ ﺩﺭ ﻛﺸﱴﻫﺎ ﺷﺪﻳﺪ ﻭ ﻛﺸﱴﻫﺎ ﺑﺎ ﺁﺎ ﺑﻮﺳﻴﻠﻪ ﺑﺎﺩ ﻣﻄﺒﻮﻋﻰ ﺭﻭﺍﻥ ﺷﺪﻧﺪ. ﳘﭽﻨﲔ ﺍﺳﺖ ﺑﺎﺀ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ [٤٢:ﻭ ﺍﮔﺮ ﺑﺎﺀ ﺭﺍ ﺗﻌﺪﻯ ﺑﮕﲑﱘ ﺟﺮﻳﺎﻥ ﻛﺸﱴ ﺍﺯ ﺁﻳﻪ ﺑﺎﻳﺪ ﺑﻪ ﻋﻨﺎﻳﺖ ﻭ ﻣﻼﺯﻣﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ.
ﺏ] :ﺷﻮﺭﻯ] ،[٣٢:ﺭﲪﻦ [٢٤:ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺑﻪ »ﲝﺮ« ﺭﺟﻮﻉ ﺷﻮﺩ ﻛﻪ ﮔﻔﺘﻪﺍﱘ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺑﻪ ﺟﺮﻳﺎﺎﻯ ﺩﺭﻳﺎﻫﺎ ﺍﺯ ﻗﺒﻴﻞ ﮔﻠﻒ ﺍﺳﺘﺮﱘ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ ﻧﻪ ﺑﻪ ﻛﺸﱴﻫﺎ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ . ﺝ] :ﺣﺎﻗﺔ [١١:ﭼﻮﻥ ﺁﺏ ﻃﻐﻴﺎﻥ ﻛﺮﺩ ﻣﺎ ﴰﺎ ﺭﺍ ﺩﺭ ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩ ﲪﻞ ﻛﺮﺩﱘ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﻳﺎﺩ ﺁﻭﺭﻯ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻭ ﺗﺎ ﺗﺬﻛﺮﻩ ﺭﺍ ﮔﻮﺵ ﺣﺎﻓﻆ ﭘﻨﺪ ﺩﺭ ﺧﻮﺩ ﻧﮕﻬﺪﺍﺭﺩ. ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺟﺎﺭﻳﻪ ﭼﻴﺴﺖ؟ ﺍﺭﺑﺎﺏ ﺗﻔﺴﲑ ﺁﻥ ﺭﺍ ﻛﺸﱴ ﻧﻮﺡ ﮔﻔﺘﻪﺍﻧﺪ ،ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﺎ ﻗﺒﻞ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺩﺭﺑﺎﺭﻩ ﻫﻼﻛﺖ ﻋﺎﺩ ﻭ ﲦﻮﺩ ﻭ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﻭ ﻗﻮﻡ ﻟﻮﻁ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﻌﺪ ﺁﺎ ﻣﻄﻠﻘ ﹰﺎ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﻭ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻋﺎﱂ ﻭ ﺍﻫﻞ ﺭﲪﺖ ﻭ ﻋﺬﺍﺏ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻴﺎﻳﺪ ﻏﺮﺽ ﺍﺯ ﺫﻛﺮ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺩﺭﻣﻴﺎﻥ ﻫﻼﻛﺘﻬﺎﻯ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺗﺬﻛﹼﺮ ﺍﻳﻦ ﻧﻜﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﺍﳝﺎﻥ ﺩﺭ ﺍﻣﺎﻥ ﺍﻧﺪ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﻃﻮﻓﺎﻥ ﻧﻮﺡ ﻣﺆﻣﻨﺎﻥ ﳒﺎﺕ ﻳﺎﻓﺘﻨﺪ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺯ ﻫﻼﻛﺖ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺩﺭ ﳒﺎﺕ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﺗﲑﻫﺎﻯ ﻗﻬﺮ ﺧﺪﺍﻯ ﺭﺍ ﻓﻘﻂ ﻛﻔﹼﺎﺭ ﻭ ﻣﻌﺎﻧﺪﻳﻦ ﻫﺪﻑ ﺍﻧﺪ ﻭ ﺷﺎﻳﺪ »ﻟِ ﻨﺠﻌ ﻠﹶﻬﺎ ﹶﻟ ﹸﻜ ﻢ ﺗ ﹾﺬ ِﻛ ﺮ ﹰﺓ«ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻴﺸﺘﺮ ﺗﻘﻮﻳﺖ ﳕﺎﻳﺪ ﻭ ﺍﮔﺮ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻳﺎ ﺑﻌﻀﻰ ﺍﺯ ﺁﺎ ﺭﺍ ﺑﻼﺋﻰ ﺍﺯ ﺑﲔ ﺑﱪﺩ ﺑﺮﺍﻯ ﺁﺎ ﻫﻼﻛﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻛﻔﹼﺎﺭﻩ ﮔﻨﺎﻩ ﻭ ﻳﺎ ﺗﺮﻓﻴﻊ ﻣﻘﺎﻡ ﺍﺳﺖ ﺩ] :ﺫﺍﺭﻳﺎﺕ.[٦-١: ﻗﺴﻢ ﺑﻪ ﭘﺎﺷﻨﺪﮔﺎﻥ ﭘﺎﺷﻴﺪﻥ ﲞﺼﻮﺻﻰ .ﭘﺲ ﻗﺴﻢ ﺑﻪ ﺑﺮ ﺩﺍﺭﻧﺪﮔﺎﻥ ﺑﺎﺭﺳﻨﮕﻰ .ﭘﺴﻘﺴﻢ ﺑﻪ ﺟﺎﺭﻯ ﺷﻮﻧﺪﮔﺎﻥ ﻛﻪ ﺑﻪ ﺁﺳﺎﱏ ﺭﻭﺍﻥ ﺍﻧﺪ .ﭘﺲ ﻗﺴﻢ ﺑﻪ ﺗﻘﺴﻴﻢ ﻛﻨﻨﺪﮔﺎﻥ ﺍﻣﺮ .ﺁﻧﭽﻪ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﺭﺍﺳﺖ ﺍﺳﺖ ﻭ ﺟﺰﺍ ﻭﺍﻗﻊ ﺷﺪﱏ ﺍﺳﺖ . ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﺎﺭﻳﺎﺕ ﻭ ﻏﲑﻩ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻴﺴﺖ؟ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﺳﻢ ﻓﺎﻋﻞ ،ﺑﺎﺩﻫﺎ ﺑﺎﺷﻨﺪ ﻭ ﭼﻮﻥ ﺍﺑﺮ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻫﻮﺍﻯ ﻣﺮﻃﻮﺏ ،ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺍﺑﺮﻫﺎ. ﺑﺎﺩﻫﺎ ﻫﺴﺘﻨﺪ ﺑﺎﺯ ﺻﺤﻴﺢ ﺍﺳﺖ . ﺩﺭﺑﺎﺭﻩ ﺑﺎﺩﻫﺎﻯ ﻣﻬﺎﺟﺮ ﻛﻪ ﺍﺯ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﺑﻪ ﺳﻮﻯ ﺧﺸﻜﻴﻬﺎ ﻣﻰﻭﺯﻧﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﻛﻴﻠﻮﻣﺘﺮ ﺭﺍﻩ ﻣﻰﭘﻴﻤﺎﻳﻨﺪ ﺁﻗﺎﻯ ﻣﻬﻨﺪﺱ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﺩﺭ ﻗﺮﺁﻥ ﻣﻰﮔﻮﻳﺪ :ﺑﺎﺩﻫﺎﻯ ﻣﻬﺎﺟﺮ ﺍﺯ ﺣﺪﺑﻪﻫﺎﻯ ﺍﻗﻴﺎﻧﻮﺱ ﺍﻃﻠﺲ ﻳﺎ ﺍﻗﻴﺎﻧﻮﺱ ﻛﺒﲑ )ﻭ ﳘﭽﻨﲔ ﺩﺭ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﺩﺭﻳﺎﻫﺎﻯ ﺑﺰﺭﮒ( ﺁﳒﺎ ﻛﻪ ﺳﺘﻮﺎﻯ ﺑﺰﺭﮒ ﻫﻮﺍ ﺍﺯ ﻃﺒﻘﺎﺕ ﺟﻮ ﺑﻪ ﺯﻣﲔ ﻣﲑﻳﺰﻧﺪ ،ﺳﺮ ﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻳﻚ ﺣﺮﻛﺖ ﻓﺮﻓﺮﻩﺍﻯ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﻮﻧﺪﻩ ﺑﻪ ﺍﻃﺮﺍﻑ ﺩﺍﺭﻧﺪ ،ﻳﺲ ﺍﺯ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻥ ﺣﺎﻣﻞ ﲞﺎﺭ ﺁﺏ ﻓﺮﺍﻭﺍﱏ ﻣﻰﮔﺮﺩﻧﺪ ﻛﻪ ﳘﺎﻥ ﺍﺑﺮﻫﺎﺳﺖ ،ﺁﻧﮕﺎﻩ ﺑﺎ ﻭﻗﺎﺭ ﻭ ﺳﻨﮕﻴﲎ ﲰـﱴ ﺭﺍ ﺩﺭﭘﻴﺶ ﻣﻴﮕﲑﻧﺪ ﻭ ﺑﻪ ﺁﺳﺎﱏ ﺭﻭﺍﻥ ﻣﻰﮔﺮﺩﻧﺪ ﭼﻮﻥ ﺑﻪ ﻛﻨﺎﺭ ﺩﺭﻳﺎﻫﺎ ﻭ ﻳﺎ ﺑﻪ ﻗﺎﺭﻩﻫﺎ ﺭﺳﻴﺪﻧﺪ ﺑﺎ ﺑﺎﺩﻫﺎﻯ ﺳﺮﺩﻳﻜﻪ ﺍﺯ ﻗﻄﺒﲔ ﻣﻰﻭﺯﻧﺪ ﻣﻼﻗﺎﺕ ﻣﻰﻛﻨﻨﺪ ﺍﺯ ﺑﺎﺩﻫﺎﻯ ﻗﻄﺒﲔ ﺳﺮﺩﻯ ﻣﻰﮔﲑﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺑﺎ ﺭﻃﻮﺑﺖ ﻭ ﺳﺮﺩﻯ ﻛﻪ ﺩﺍﺭﻧﺪ ﺑﻪ ﻣﺰﺍﺭﻉ ﻭ ﺟﻨﮕﻠﻬﺎ ﻭ ﺷﻬﺮﻫﺎ ﺗﻘﺴﻴﻢ ﻣﻰﺷﻮﻧﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻗﺮﺍﺭ ﻭ ﻗﺴﻤﺖ ﺍﺳﺖ ﺗﻘﺴﻴﻢ ﻣﻰﻛﻨﻨﺪ )ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺎ ﻛﻤﻰ ﺗﻐﻴﲑ ﻭ ﺣﺬﻑ(. ﺕ ﹶﺫﺭﻭﹰﺍ« ﻭ ﭼﻮﻥ ﺭﻭﺍﻥ ﺷﺪﻧﺪ ﺭﻃﻮﺑﺖ ﻭ ﲞﺎﺭ ﺁﺏ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﺮ ﻣﻴﺪﺍﺭﻧﺪ ﭘﺲ ﺑﺎﺩﻫﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺍﺧﺘﻼﻑ ﺣﺮﺍﺭﺕ ﺧﻮﺭﺷﻴﺪ ،ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻭﺳﻂ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﻣﻰﭘﺎﺷﻨﺪ »ﻭﺍﻟﺬﹼﺍﺭﻳﺎ ِ ﺕ ﻳﺴﺮﹰﺍ« ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﻗﺎﺭﻩﻫﺎ ﻭ ﺧﺸﻜﻴﻬﺎ ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺕ ﻭِﻗﹾﺮﹰﺍ«ﺳﭙﺲ ﺩﺭ ﻃﻮﻝ ﻫﺰﺍﺭﺍﻥ ﻛﻴﻠﻮﻣﺘﺮ ﺑﺎ ﺁﺭﺍﻣﻰ ﻭ ﺁﺳﺎﱏ ﺑﺴﲑ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﻨﺪ »ﻓﹶﺎﳉﺎﺭﻳﺎ ِ ﻭ ﺳﻨﮕﲔ ﻣﻰﺷﻮﻧﺪ »ﻓﹶﺎﻟﹾﺤﺎﻣﻼ ِ ﺕ ﺍﹶﻣﺮﹰﺍ« ﺑﻪ ﺭﲪﺖ ﻭ ﺧﺴﺎﺭﺕ ﻣﺒﺪﻝ ﻣﻰﺷﻮﻧﺪ ﻭ ﺮﻩﻫﺎ ﺭﺍ ﻗﺴﻤﺖ ﻣﻰﻛﻨﻨﺪ »ﻓﹶﺎﳌﹸ ﹾﻘﺴِﻤﺎ ِ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻭﺍﻟﺬﺍﺭﻳﺎﺕ ،ﺳﻪ ﺻﻴﻐﻪ ﺩﻳﮕﺮ ﳘﻪ ﺑﺎ ﻓﺎﺀ ﺁﻣﻜﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﻣﺮ ﭘﺸﺖ ﺳﺮ ﻫﻢ ﻭ ﻧﺘﻴﺠﻪ ﳘﺪﻳﮕﺮﺍﻧﺪ . ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﺎﺕ ،ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩ ﻣﺮﺳﻼﺕ ﻭ ﻧﺎﺯﻋﺎﺕ ﺍﺳﺖ .ﺍﺭﺗﺒﺎﻁ ﺍﻳﻦ ﭼﻬﺎﺭ ﻗﺴﻢ ﺑﺎ ﻣﻘﺴﻢ ﺑﻪ ﻛﻪ »ﺍِﻧﻤﺎ ﺗﻮﻋﺪﻭ ﹶﻥ ﻟﹶﺼﺎ ِﺩﻕ ﻭ ِﺍﻥﱠ ﺍﻟﺪﻳ ﻦ ﻟﹶﻮﺍ ِﻗﻊ «ﺑﺎﺷﺪ ﺷﺎﻳﺪ ﺁﻥ ﺍﺳﺖ : ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺗﻮﻟﻴﺪ ﺑﺎﺩﻫﺎ ﺍﺯ ﳏﻠﹼﻰ ﺷﺮﻭﻉ ﺷﺪﻩ ﻭ ﺗﺪﺭﳚﹰﺎ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﻧﺘﻴﺠﻪﺍﻯ ﻣﻴﺎﳒﺎﻣﺪ ﺟﺮﻳﺎﻥ ﺩﻧﻴﺎ ﻭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﻧﻴﺰ ﺩﺭ ﺁﺥ ﺑﺮﻭﺯ ﺟﺰﺍ ﻭ ﭘﺎﺩﺍﺵ ﻣﻴﺎﳒﺎﻣﺪ ﻭﻗﻮﻉ ﺟﺰﺍﺀ ﻧﺘﻴﺠﻪ ﺣﺮﻛﺖ ﺍﺑﺮﻫﺎﺳﺖ .ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻣﻼﺋﻜﻪ ﺑﺎ ﺍﻳﻦ ﺑﺎﺩﻫﺎ ﺑﺎﻫﻢ ﺍﻧﺪ ﻭ ﻣﺸﻴﺖ ﺧﺪﺍ ﺭﺍ ﺭﻭﺍﻥ ﻣﻰﻛﻨﻨﺪ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺭﺩ ﻭﱃ ﳕﻰﺷﻮﺩ ﮔﻔﺖ ﺍﺯ ﺍﻳﻦ ﻓﺎﻋﻠﻬﺎ ﻛﻪ ﺑﺎ ﺍﻟﻒ ﻭ ﺗﺎﺀ ﲨﻊ ﺑﺴﺘﻪ ﺷﺪﻩ ﻣﻼﺋﻚ ﻣﺮﺍﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﲨﻌﻰ ﻛﻪ ﺑﺎ ﺍﻟﻒ ﻭ ﺗﺎﺀ ﻳﺎ ﺑﺮﺍﻯ ﻣﺆﻧﺚ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻣﺜﻞ ﻣﺆﻣﻨﺎﺕ ﻭ ﻳﺎ ﺻﻔﺖ ﻣﺬﻛﹼﺮ ﻏﲑ ﻋﺎﻗﻞ ﺍﺳﺖ ﻣﺜﻞ ﻣﺮﻓﻮﻋﺎﺕ ﻭ ﻣﻨﺼﻮﺑﺎﺕ. ﻣﻼﺋﻜﻪ ﺑﻪ ﺻﺮﺍﺣﺖ ﻗﺮﺁﻥ ﻣﺆﻧﺚ ﻧﻴﺴﺘﻨﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﻣﻼﺋﻜﻪ ﺭﺍ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻣﻰﺩﺍﻧﻨﺪ ﺩﺭ ﻗﺮﺁﻥ ﺗﻜﺬﻳﺐ ﺷﺪﻩﺍﻧﺪ ﻭ ﺧﺪﺍ ﻣﻼﺋﻜﻪ ﺭﺍ ﺑﺎ ﲨﻊ ﻣﺬﻛﹼﺮ ﺍﻭﻟﻮﺍﺍﻟﻌﻘﻞ ﺫﻛﺮ ﻛﺮﺩﻩ ]ﺯﻣﺮ.[٧٥: ﻭﺍﻳﻀ ﹰﺎ ﻣﻼﺋﻜﻪ ﻋﺎﻗﻞ ﻭ ﺫﻯ ﺷﻌﻮﺭﺍﻧﺪ ﭘﺲ ﻣﺮﺍﺩ ﺑﺎﺩﻫﺎ ،ﺍﺑﺮﻫﺎ ﻭ ﻳﺎ ﭼﻴﺰﻫﺎﺩ ﺩﻳﮕﺮ ﺍﺳﺖ. ﺩﺭﻛﺘﺎﺏ ﺁﻏﺎﺯ ﻭ ﺍﳒﺎﻡ ﺟﻬﺎﻥ ﺹ ٨٧ﺑﻪ ﺑﻌﺪ ﺫﺍﺭﻳﺎﺕ ﺣﺎﻣﻼﺕ ﺟﺎﺭﻳﺎﺕ ﻭ ﻣﻘﺴﻤﺎﺕ ﺭﺍ ﺑﻪ ﺍﲤﻬﺎ ﻭ ﺍﻟﻜﺘﺮﻭﺎ ﻭ ﭘﺮﻭﺗﻮﺎ ﻭ ﻧﻮﺗﺮﻭﺎ ﲪﻞ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺎﻥ ﻋﺎﱃ ﺩﺍﺭﺩ ،ﺗﻄﺒﻴﻖ ﺍﻳﺸﺎﻥ ﺑﺎ ﻣﻘﺴﻢ ﺑﻪ ﻛﻪ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ ﺑﺴﻴﺎﺭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻃﺎﻟﺒﲔ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﻛﻨﻨﺪ. ﻩ] :ﺗﻜﻮﻳﺮ .[١٦:ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺧﻨﺲ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ . ﻭ] :ﻫﻮﺩ [٤١:ﳎﺮﻯ ﻭ ﻣﺮﺳﻰ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﻧﺪ ﺍﺯ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ )ﺻﺤﺎﺡ( ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺁﻳﻪ ﻣﻌﻨﺎﻯ ﻻﺯﻡ ﻣﺮﺍﺩ ﺍﺳﺖ ﻳﻌﲎ :ﮔﻔﺖ ﺑﻪ ﻛﺸﱴ ﺳﻮﺍﺭ ﺷﻮﻳﺪ ﺟﺮﻳﺎﻥ ﻭ ﺍﻳﺴﺘﺎﺩﻥ ﺁﻥ ﺑﻪ ﻣﺪﺩ ﻭ ﻳﺎﺭﻯ ﺧﺪﺍﺳﺖ .ﳎﺮﺍﻫﺎ ﻭ ﻣﺮﺳﻴﻬﺎ ،ﻣﺒﺘﺪﺀ ﻭ ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﺧﱪ ﺁﻥ ﺍﺳﺖ . _______________________________________________ ﺟﺰﺀ = ﭘﺎﺭﻩ .ﺗﻜﹼﻪ] .ﺣﺠﺮ [٤٤:ﺑﺮﺍﻯ ﺟﻬﻨﻢ ﻫﻔﺖ ﺩﺭ ﺍﺳﺖ ﺑﺮﺍﻯ ﻫﺮ ﺩﺭ ﺍﺯ ﺁﺎ ﻗﺴﻤﱴ ﺍﺳﺖ ﻗﺴﻤﺖ ﺷﺪﻩ . ﲔ«. ﺕ ﻭ ﺍﹶﺻﻔﻴ ﹸﻜ ﻢ ﺑِﺎﻟﹾﺒﻨ ﺨ ﹸﻠ ﻖ ﺑﻨﺎ ٍ ﺨ ﹶﺬ ﻣِﻤﺎ ﻳ ]ﺯﺧﺮﻑ [١٥:ﻣﻨﻈﻮﺭ ﺍﺯ ﺟﺰﺀ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﺮﺯﻧﺪ ﺍﺳﺖ ﺑﻪ ﺩﻟﻴﻞ ﺁﻳﻪ ﺑﻌﺪﻯ ﻛﻪ ﻣﻰﮔﻮﻳﺪ »ﺍﹶﻡ ﹶﺍﺗ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﺁﻣﺪﻩ ﺍﺳﺖ ﺣﺠﺮ ،٤٤:ﺑﻘﺮﻩ ،٢٦٠ :ﺯﺧﺮﻑ.١٥: _______________________________________________ ﺟﺰﺍﺀ = ﻣﻜﺎﻓﺎﺕ) .ﻗﺎﻣﻮﺱ( ﺍﻳﻀﹰﺎ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ :ﭼﻮﻥ ﻣﺎ ﺑﻌﺪﺵ »ﺑﺎﺀ ﻭ ﻋﻠﻰ« ﺁﻳﺪ ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻓﺎﺕ ﻭ ﳎﺎﺯﺍﺕ ﺍﺳﺖ ﻭ ﭼﻮﻥ »ﻋﻦ« ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﻗﻀﺎ ﻭﺍﺩﺍﺀ ﺑﺎﺷﺪ »ﺟﺰﻯ ﻋﻨﻪ :ﻗﻀﻰ« ﻭ ﺑﺪﻭﻥ ﺁﺎ ﺑﻪ ﻣﻌﲎ ﻛﻔﺎﻳﺖ ﺍﺳﺖ »ﺟﺰﻯ ﺍﻟﺸﻰﺀ:ﻛﻔﻰ«. ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺻﻞ ﰉ ﻧﻴﺎﺯﻯ ﻭ ﻛﻔﺎﻳﺖ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ :ﭘﺎﺩﺍﺵ ﺭﺍ ﺟﺰﺍﺀ ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺍﺯ ﺣﻴﺚ ﻣﻘﺎﺑﻠﻪ ﻭ ﺑﺮﺍﺑﺮﻯ ﺩﺭ ﺁﻥ ﻛﻔﺎﻳﺖ ﻫﺴﺖ .ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ :ﺟﺰﺍﺀ ﻭ ﻣﻜﺎﻓﺎﺕ ﻭ ﻣﻘﺎﺑﻠﻪ ﻧﻈﺎﺋﺮ ﻫﻢﺍﻧﺪ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﭘﺎﺩﺍﺵ ﻭ ﮐﻴﻔﺮ ﺭﺍ ﺟﺰﺍﺀ ﮔﻮﺋﻴﻢ ﺯﻳﺮﺍ ﻣﻘﺎﺑﻞ ﻋﻤﻞ ﺍﺳﺖ ﻭ ﺍﺯ ﺟﻬﺖ ﺑﺮﺍﺑﺮﻯ ﻛﻔﺎﻳﺖ ﻣﻰﻛﻨﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﭼﻨﺪ ﻧﻜﺘﻪ ﺗﻮﺟﻪ ﻛﻨﻴﻢ: ﺍﻟﻒ -ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺟﺰﺍ ِﺀ ﻫﻢ ﺩﺭ ﭘﺎﺩﺍﺵ ﻭ ﻫﻢ ﺩﺭ ﮐﻴﻔﺮ ﻭ ﻋﺬﺍﺏ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ [١٩١:ﻭ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ [٢٩:ﻭ ﳓﻮ ]ﻛﻬﻒ] ، [٨٨:ﺯﻣﺮ.[٣٤:
ﺏ -ﺟﺎﻫﺎﺋﻴﮑﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻌﺪ ﺍﺯ ﻓﻌﻞ ﺟﺰﻯ ﮐﻠﻤﻪ »ﻋﻦ« ﺁﻣﺪﻩ ﳑﮑﻦ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮐﻔﺎﻳﺖ ﮔﺮﻓﺖ ﭼﻨﺎﻧﮑﻪ ﺭﺍﻏﺐ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻭ ﳑﮑﻦ ﺍﺳﺖ ﻣﻌﻨﺎﻯ ﺁﻥ ﺍﺩﺍ ﮐﺮﺩﻥ ﺑﺎﺷﺪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ،ﺩﺭ ﳎﻤﻊ ﻧﻴﺰ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ [٤٨:ﳑﮑﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻌﲎ ﺁﻧﺴﺖ :ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺭﻭﺯﻯ ﮐﻪ ﮐﺴﻰ ﺍﺯ ﮐﺴﻰ ﺍﺯ ﻫﻴﭻ ﭼﻴﺰ ﮐﻔﺎﻳﺖ ﳕﻰﮐﻨﺪ ﻳﺎ ﮐﺴﻰ ﺍﺯ ﮐﺴﻰ ﭼﻴﺰﻯ ﳕﻰﺩﻫﺪ. ﺝ -ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺟﺰﺍ ِﺀ ﺧﻮﺩ ﻋﻤﻞ ﺫﮐﺮ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﺲ [٥٤:ﺍﻣﺮﻭﺯ ﺑﻪ ﮐﺴﻰ ﺳﺘﻤﻰ ﳕﻰﺷﻮﺩ ﻭ ﺟﺰﺍﺀ ﺩﺍﺩﻩ ﳕﻰﺷﻮﺩ ﻣﮕﺮ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻰﮐﺮﺩﻳﺪ ]ﲢﺮﱘ [٧:ﺍﻣـﺮﻭﺯ ﺍﻋﺘﺬﺍﺭ ﳒﻮﺋﻴﺪ ﻓﻘﻂ ﺁﻧﭽﻪ ﺭﺍ ﻣﻰﮐﺮﺩﻳﺪ ﺟﺰﺍ ِﺀ ﺩﺍﺩﻩ ﻣﻰﺷﻮﻳﺪ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ٩٠ﳕﻞ ﻭ ٣٩ﺻﺎﻓﺎﺕ ﻭ ﻏﲑﻩ. ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﲡﺴﻢ ﻋﻤﻞ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﮐﺮﱘ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺻﺤﺖ ﺩﺍﺭﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ [٣٠:ﺑﻪ ﮔﻤﺎﻥ ﻧﮕﺎﺭﻧﺪﻩ ﺁﻳﺎﺗﻰ ﮐﻪ ﻧﻈﲑ ]ﻏﺎﻓﺮ [٤٠:ﻫﺴﺘﻨﺪ ﺑﺎ ﺁﻳﺎﺕ ﻓﻮﻕ ﺗﻔﺎﻭﺕ ﻧﺪﺍﺭﻧﺪ ﺯﻳﺮﺍ ﻋﻤﻞ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﻗﺎﻟﺐ ﺩﻳﮕﺮﻯ ﲢﻮﻳﻞ ﺍﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻟﺬﺍ ﻣﻰﺷﻮﺩ ﮔﻔﺖ :ﺍﻳﻦ ﻣﺜﻞ ﺁﻧﺴﺖ ﻭ ﻳﺎ ﺍﻳﻦ ﺁﻥ ﺍﺳﺖ. ﺩ -ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﻓﻌﻞ ﺟﺰﻯ ﺍﺯ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﮑﺎﺭ ﻧﺮﻓﺘﻪ ﺍﺳﺖ .ﻭﱃ ﺑﺮﺧﻼﻑ ﮔﻔﺘﻪ ﺍﻭ ﻳﮏ ﺟﺎ ﺩﺭ ﻗﺮﺁﻥ ﻓﻌﻞ ﻣﻔﺎﻋﻠﻪ ﻫﺴﺖ ]ﺳﺒﺎﺀ [١٧:ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﮐﻪ »ﳒﺎﺯﻯ« ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﲔﺍﻻﺛﻨﲔ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑﻪ ﻣﻌﲎ ﺗﮑﺜﲑ ﻭ ﺷﺪﺕ ﳎﺎﺯﺍﺕ ﺍﺳﺖ. ﻫـ -ﺟﺰﻳﻪ ﮐﻪ ﺍﺯ ﺍﻫﻞ ﮐﺘﺎﺏ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﻣﺎﺩﻩ ﺟﺰﻯ ﺍﺳﺖ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺣﻔﻆ ﺧﻮﻥ ﻭ ﺍﺣﺘﺮﺍﻡ ﺍﻫﻞ ﮐﺘﺎﺏ ،ﺑﻪ ﺁﻥ ﺍﮐﺘﻔﺎ ﻣﻰﺷـﻮﺩ، ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ :ﳎﺎﺯﺍﺕ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﺎﻳﺪﺍﺭﻯ ﺩﺭ ﮐﻔﺮ... ]ﺗﻮﺑﻪ [٢٩:ﲜﻨﮕﻴﺪ ﺑﺎ ﺁﻧﺎﻧﮑﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺣﺸﺮ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ ...ﺍﺯ ﮐﺴﺎﻧﻴﮑﻪ ﺑﻪ ﺁﺎ ﮐﺘﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ ﺗﺎ ﺟﺰﻳﻪ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩ ﺑﺪﻫﻨﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻪ ﺣﮑﻮﻣـﺖ ﺍﺳـﻼﻡ ﺧﺎﺿﻊﺍﻧﺪ. ﺟﺰﻳﻪ ﻣﺎﻟﻴﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻫﻞ ﺫﻣﻪ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺗﻮﺍﻧﺎ ﻭ ﻧﺎﺗﻮﺍﻥ ﺑﻮﺩﻥ ﺁﺎ ،ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺯ ﲪﺎﻳﺖ ﻗﺎﻧﻮﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﻳﮏ ﻓﺮﺩ ﻣﺴﻠﻢ ﺩﺭ ﭘﻨﺎﻩ ﺍﺳﻼﻡ ،ﺁﺯﺍﺩ ﺯﻧﺪﮔﻰ ﻣﻰﮐﻨﻨﺪ ﻭ ﺁﻥ ﻣﺜﻞ ﺯﮐﻮﺓ ﻭ ﺧﺮﺍﺝ ﻭ ﻣﺎﻟﻴﺎﺕ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ .ﺩﺭ ﺍﻳﻦ ﺣﮑﻢ ﺍﺟﺤﺎﻑ ﻭ ﻇﻠﻤﻰ ﻧﻴﺴﺖ ﻫﺮ ﺩﻭﻟﺖ ﺑـﺮﺍﻯ ﺍﺩﺍﺭﻩ ﳑﻠﮑﺖ ﺍﺯ ﻭﺻﻮﻝ ﻣﺎﻟﻴﺎﺕ ﻧﺎﮔﺰﻳﺮ ﺍﺳﺖ ﺩﺭ ﺍﺳﻼﻡ ﺁﻧﭽﻪ ﺍﺯ ﺍﻫﻞ ﮐﺘﺎﺏ ﺩﺭﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﺑﻪ ﻧﺎﻡ ﺟﺰﻳﻪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻣﺴﻠﻤﲔ ﺍﺧﺬ ﻣﻰﮔﺮﺩﺩ ﺑﻪ ﻧﺎﻡ ﺯﮐﻮﺓ ﻭ ﻏﲑﻩ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ،ﺭﺍﺟﻊ ﺑﻪ ﺗﻔﺼﻴﻞ ﲝﺚ ﺑﻪ ﮐﺘﺎﺏ ﺳﲑﻯ ﺩﺭ ﺍﺳﻼﻡ ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﻓﺼﻞ ﺍﻫﻞ ﮐﺘﺎﺏ ﺭﺟﻮﻉ ﺷﻮﺩ. ﻭ ﺟﺰﺍ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﭘﺎﺩﺍﺵ ﻭ ﮐﻴﻔﺮ ﻫﺮ ﺩﻭ ﺑﻪ ﮐﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭﱃ »ﺍﺟﺮ« ﺗﻨﻬﺎ ﺩﺭ ﭘﺎﺩﺍﺵ ﺍﺳﺘﻌﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ »ﹶﻟﻬﻢ ﺍﹶﺟﺮﻫﻢ ﻋِﻨ ﺪ ﺭﺑﻬِﻢ« ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ »ﺍﺟﺮ« ﺭﺟﻮﻉ ﺷﻮﺩ. _______________________________________________ ﺟﺰﻉ = ﰉ ﺗﺎﰉ .ﻧﺎﻟﻪ .ﻓﻌﻞ ﺁﻥ ﺍﺯ ﺑﺎﺏ ﻋ ِﻠ ﻢ ﻳ ﻌ ﹶﻠ ﻢ ﺑﻪ ﻣﻌﲎ ﰉ ﺗﺎﰉ ﻭ ﺍﺯ ﺑﺎﺏ ﻣ ﻨ ﻊ ﻳ ﻤ ﻨ ﻊ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﺍﺑﺮﺍﻫﻴﻢ [٢١:ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺎ ﭼﻪ ﰉ ﺗﺎﰉ ﻛﻨﻴﻢ ﻭ ﭼﻪ ﺻﱪ ﳕﺎﺋﻴﻢ ﻣﺎ ﺭﺍ ﻓﺮﺍﺭﮔﺎﻫﻰ ﻧﻴﺴﺖ . ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﺰﻉ ﺍﺯ ﺣﺰﻥ ﺍﺷﺪ ﺍﺳﺖ ﺟﺰﻉ ﺣﺰﱏ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺭﺍﺍﺯ ﭼﺎﺭﻩ ﺍﻧﺪﻳﺸﻰ ﺑﺎﺯ ﺩﺍﺭﺩ ﻭﱃ ﺣﺰﻥ ﺍﺯ ﺁﻥ ﺍﻋﻢ ﺍﺳﺖ] .ﻣﻌﺎﺭﺝ .[٢٠:ﻫﻠﻮﻉ ﻭ ﺟﺰﻭﻉ ﻋﺮ ﺩﻭ ﺻـﻴﻐﻪ ﻣﺒﺎﻟﻐﻪﺍﻧﺪ ﻣﺜﻞ ﻛﺬﻭﺏ ﻭ ﻭﺩﻭﺩ ﭘﺲ ﻫﻠﻮﻉ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﺣﺮﻳﺺ .ﺟﺰﻭﻉ :ﺑﺴﻴﺎﺭ ﰉ ﺗﺎﰉ ﻛﻨﻨﺪﻩ .ﺍﻫﻞ ﺑﻴﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ :ﺁﻳﻪ ﺑﻌﺪﻯ ﻣﻌﻨﺎﻯ ﻫﻠﻮﻉ ﺍﺳﺖ ﻳﻌﲎ ﻛﻢ ﻭ ﺻﱪ ﻭ ﭘﺮ ﻃﻤﻊ .ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ :ﺣﻘﹼﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺷﺪﻳﺪ ﺍﳊﺮﺹ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ،ﭼﻮﻥ ﺑﻪ ﺍﻭ ﺷﺮﻯ ﺭﺳﺪ ﺑﺴﻴﺎﺭ ﰉ ﺗﺎﰉ ﻛﻨﻨﺪﻩ ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻭ ﺧﱪﻯ ﺭﻭﻯ ﺩﻫﺪ ﺑﺴﻴﺎﺭ ﲞﻴﻞ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺯ ﲔ ﺍﻟﱠﺬﻳ ﻦ«... ﺼﻠﹼ ﺍﻳﻦ ﺣﻜﻢ ﺍﺳﺘﺜﻨﺎﺀ ﺷﺪﻩﺍﻧﺪ »ﺍِﻟﹼﺎ ﺍ ﹾﻟ ﻤ ﻣﻨﻮﻉ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﺜﻞ ﻫﻠﻮﻉ ﻭ ﺟﺰﻭﻉ ،ﻣﺒﺎﻟﻐﻪ ﺑﺎﺷﺪ .ﺍﺯ ﻣﺎﺩﻩ ﺟﺰﻉ ﻓﻘﻂ ﺩﻭ ﻛﻠﻤﻪ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ . _______________________________________________ ﺟﺴﺪ = ﭘﻴﮑﺮ .ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺑﺪﻥ ﻭ ﻗﺎﻣﻮﺱ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻭ ﺟﺴﻢ ﺟﻦ ﻭ ﻣﻼﺋﮑﻪ ﻭ ﳎﻤﻊﺍﻟﺒﻴﺎﻥ ﺟﺴﻢ ﺣﻴﻮﺍﻥ ﻣﺜﻞ ﺑﺪﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﲝﺚ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ ﺟﺴﺪ ﺟﺴﻢ ﺑﻼ ﺭﻭﺡ ﺍﺳﺖ ﻭ ﻳﺎ ﺟﺴﻢ ﺑﺎ ﺭﻭﺡ ﻭ ﺁﻳﺎ ﺟﺴﺪ ﺩﺭ ﻏﲑ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻳﺎ ﻧﻪ؟ ﮐﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﺴﺖ ﮐﻪ ﻗﺮﺁﻥ ﮐﺮﱘ ﺁﻥ ﺭﺍ ﻫﻢ ﺩﺭ ﺑﲑﻭﺡ ﻭ ﻫﻢ ﺩﺭ ﺫﻳﺮﻭﺡ ،ﻫﻢ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻫﻢ ﺩﺭ ﻏﲑ ﺁﻥ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺍﺳﺖ] .ﻃﻪ [٨٨:ﺑﺮﺍﻱ ﺁﺎ ﮔﻮﺳﺎﻟﻪﺍﻯ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ﮐﻪ ﻓﻘﻂ ﭘﻴﮑﺮ ﺑﻮﺩ )ﻭ ﺭﻭﺡ ﻧﺪﺍﺷﺖ( ﺻﺪﺍﻯ ﮔﻮﺳﺎﻟﻪ ﺩﺍﺷﺖ » ﺟﺴﺪﹰﺍ« ﺣﺎﮐﻰ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﮔﻮﺳﺎﻟﻪ ﳎﺴﻤﻪ ﺑﻮﺩ ﻭ ﺭﻭﺡ ﻧﺪﺍﺷﺖ. ]ﺍﻧﺒﻴﺎﺀ [٨:ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﻳﻌﲏ ﻣﺎ ﺁﺎ ﺭﺍ ﭘﻴﮑﺮﻯ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ ﮐﻪ ﻃﻌﺎﻡ ﳔﻮﺭﻧﺪ ﻭ ﺩﺭ ﺩﻧﻴﺎ ﳘﻴﺸﮕﻰ ﻧﺒﻮﺩﻧﺪ. ﺽ ﺍﹶﺟﺴﺎﺩِﮐﹸﻢ« ﺩﺭ ﳎﻤﻊ ﺝ ٧ﺹ ٤٠ﺍﺯ ﮐﻠﱮ ﻧﻘﻞ ﺷﺪﻩ ﺟﺴﺪ ﳎﺴﺪﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺭﻭﺡ ﺍﺳﺖ ﻣﻰﺧﻮﺭﺩ ﻭ ﻣﻴﺂﺷﺎﻣﺪ ﺩﺭ ﺞ ﺧﻄﺒﻪ ١٩٦ﺩﺭﺑﺎﺭﻩ ﺗﻘﻮﻯ ﻓﺮﻣﻮﺩﻩ » ﻭ ﺷﻔﺎ ُﺀ ﻣ ﺮ ِ ﺩﺭ ﺧﻄﺒﻪ ٨١ﻫﺴﺖ »ﻭﺭﺍ ﺣ ِﺔ ﺍﻻﹶﺟﺴﺎ ِﺩ« ﻭﱃ ﺍﳌﻴﺰﺍﻥ ﺝ ١٤ﺹ ٢٠٧ﻓﺮﻣﻮﺩﻩ :ﺟﺴﺪ ﻫﻴﭽﮕﺎﻩ ﺑﺬﻳﺮﻭﺡ ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ. ﺏ ﻗﺎ ﹶﻝ *]ﺹ [٣٤:ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺑﲔ ﻣﻌﺎﱏ ﳏﺘﻤﻞ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻰﮐﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﮐﻮﺩﮐﻰ ﺑﻮﺩﻩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﲟﲑﺍﻧﺪ ﻭ ﺟﺴﺪﺵ ﺭﺍ ﺭﻭﻱ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺍﻧﺪﺍﺧﺖ ﻭ ﺍﺯ »ﹸﺛ ﻢ ﺍﹶﻧﺎ ﺭﺏ ﺍﻏﻔِﺮﱄ« ﺑﺪﺳﺖ ﻣﻴﺎﻳﺪ ﮐﻪ ﺳﻠﻴﻤﺎﻥ ﺍﻣﻴﺪ ﻭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺷﻔﺎ ﲞﺸﺪ ﻭ ﺑﻮﻱ ﻣﻔﻴﺪ ﺑﺎﺷﺪ ﭘﺲ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﲟﲑﺍﻧﺪ ﻭ ﺑﺮ ﲣﺘﺶ ﺍﻧﺪﺍﺧﺖ ﺗﺎ ﺍﻭ ﺍﻣﺮ ﺭﺍ ﲞﺪﺍ ﺗﻔﻮﻳﺾ ﻭ ﺗﺴﻠﻴﻢ ﮐﻨﺪ. _______________________________________________ ﺟﺲ = ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ ﺑﺮﺍﻯ ﺩﺍﻧﺴﱳ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﲡﺴﺲ ﺑﻪ ﻣﻌﲎ ﺗﻔﺤﺺ ﻭ ﻛﻨﺠﻜﺎﻭﻯ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﺮﺩﻡ ﺍﺯ ﳘﲔ ﻣﺎﺩﻩ ﺍﺳﺖ ،ﺟﺎﺳﻮﺱ ﺭﺍ ﻧﻴﺰ ﻛﻪ ﺍﺯ ﺍﻭﺿﺎﻉ ﻣـﺮﺩﻡ ﻭ ﳏـﻞﹼ ﻛﻨﺠﻜﺎﻭﻯ ﻣﻰﻛﻨﺪ ﺑﻪ ﳘﲔ ﺳﺒﺐ ﺟﺎﺳﻮﺱ ﮔﻔﺘﻪﺍﻧﺪ ]ﺣﺠﺮﺍﺕ [١٢:ﺩﺭ ﺍﺣﻮﺍﻝ ﻣﺮﺩﻡ ﻭ ﺍﺯ ﺧﻠﻮﺍﺕ ﺁﺎ ﻛﻨﺠﻜﺎﻭﻯ ﻧﻜﻨﻴﺪ ﻭ ﻏﻴﺒﺖ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﻧﻨﻤﺎﺋﻴﺪ .ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. _______________________________________________
ﺟﺴﻢ = ﺗﻦ .ﭼﻮﻥ ﺟﺴﻢ ﺩﺭ ﻣﻘﺎﺑﻞ ﺭﻭﺡ ﺍﺳﺖ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺟﺴﻢ ﻓﻘﻂ ﺭﺍﺟﻊ ﺑﻪ ﺗﻦ ﺍﺳﺖ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺗﻴﺰ ﺑﻪ ﳘﲔ ﻣﻌﲎ ﻧﺎﻇﺮﺍﻧﺪ ]ﺑﻘﺮﻩ [٢٤٧:ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺟﺴﻢ ﻓﻘﻂ ﺭﺍﺟﻊ ﺑﻪ ﺑﺪﻥ ﻭ ﺗﻦ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺩﺍﻧﺶ ﻭﺳﻴﻊ ﺩﺍﺩﻩ ﻭ ﺗﻨﻮﻣﻨﺪﺵ ﻛﺮﺩﻩ ﺍﺳﺖ . ]ﻣﻨﺎﻓﻘﻮﻥ [٤:ﭼﻮﻥ ﻣﻨﺎﻓﻘﺎﻥ ﺭﺍ ﺑﺒﻴﲎ ﺗﻦﻫﺎﻳﺸﺎﻥ ﺑﻪ ﺷﮕﻔﺘﺖ ﻣﻰﺁﻭﺭﻧﺪ .ﺍﺯ ﺍﻳﻦ ﻟﻔﻆ ﺩﻭ ﳏﻞ ﺑﻴﺸﺘﺮ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻧﻴﺴﺖ. _______________________________________________ ﺟﻌﻞ = ﻗﺮﺍﺭﺩﺍﺩﻥ] .ﺭﻋﺪ [٣:ﺩﺭ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﺛﺎﺑﺖ ﻭ ﺮﻫﺎﺋﻰ ﻗﺮﺍﺭ ﺩﺍﺩ. ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ :ﺁﻥ ﻟﻔﻈﻰ ﺍﺳﺖ ﺷﺎﻣﻞ ﲤﺎﻡ ﺍﻓﻌﺎﻝ ﻭ ﺍﺯ ﻓﻌﻞ ﻭ ﺻﻨﻊ ﺍﻋﻢ ﺍﺳﺖ ﻭ ﺭ ﭘﻨﺞ ﻭﺟﻪ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺷﺮﻭﻉ ﻣﺜﻞ :ﺟ ﻌ ﹶﻞ ﺯﻳ ﺪ ﻳﻘﹸﻮ ﹸﻝ )ﺷﺮﻭﻉ ﻛﺮﺩ ﺯﻳﺪ ﺑﮕﻮﻳﺪ( ﺕ ﻭ ﺍﻟﻨﻮ ﺭ«)ﻇﻠﻤﺎﺕ ﻭ ﻧﻮﺭ ﺭﺍ ﺍﳚﺎﺩ ﻛﺮﺩ( ﺳﻮﻡ ﺩﺭ ﺍﳚﺎﺩ ﺷﻰﺀ ﺍﺯ ﺷﻰﺀ ﻣﺜﻞ » ﻭ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟﺠِﺒﺎ ِﻝ ﺍﹶﻛﹾﻨﺎﻧﹰﺎ« ﭼﻬﺎﺭﻡ ﺩﻭﻡ ﺩﺭ ﺍﳚﺎﺩ ﺷﻰﺀ ﻭ ﺁﻥ ﻭﻗﺖ ﻳﻚ ﻣﻔﻌﻮﻝ ﺩﺍﺭﺩ » ﻭ ﺟ ﻌ ﹶﻞ ﺍﻟﻈﱡ ﻠﹸﻤﺎ ِ ﺽ ﻓِﺮﺍﺷﹰﺎ« ﭘﻨﺠﻢ ﺣﻜﻢ ﺑﺮ ﭼﻴﺰﻯ ﺑﺎ ﭼﻴﺰﻯ )ﻣﺜﻼ ﺣﻜﻢ ﺑﺮ ﭼﻴﺰﻯ ﺑﺎ ﭼﻴﺰﻯ )ﻣﺜﻼ ﺣﻜﻢ ﺑﺮ ﺷﺨﺼﻰ ﺑﺎ ﭘﻴﺎﻣﱪﻯ( ﻣﺜﻞ »ﻭﻳﺠﻌﻠﻮ ﹶﻥ ﹶﻟﻠﹼ ِﻪ ﺗﺼﻴﲑ ﺷﻰﺀ ﺍﺯ ﺣﺎﻟﱴ ﺑﻪ ﺣﺎﻟﱴ » ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍ ﹾﻟﹶﺎ ﺭ ﺕ« )ﻣﻔﺮﺩﺍﺕ ﺑﺎﺧﺘﺼﺎﺭ(. ﺍﻟﹾﺒﻨﺎ ِ ﳐﻔﻰ ﳕﺎﻧﺪ :ﺗﺪﺑﺮ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺟﻌﻞ ﺩﺭ ﻣﺮﺗﺒﻪ ﺗﺎﱃ ﻭﺟﻮﺩ ﻭ ﺣﺎﻟﱴ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺭﺑﻂ ﺩﻭ ﻣﻮﺟﻮﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ . ﺱ ﹸﺍﻣ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ« ﻣﻌﻨﺎﻯ ﺨ ﹶﻠ ﻖ ﺍﻟﻨﺎ ﻣﺜﻼ ﺩﺭ ]ﻫﻮﺩ [١١٨:ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻣﺖ ﻭﺍﺣﺪﻩ ﺑﻮﺩﻥ ﻳﻚ ﻭﺟﻮﺩ ﺛﺎﻧﻮﻯ ﻭ ﺻﻔﱴ ﺍﺳﺖ ﺑﺮﺍﻯ ﻧﺎﺱ ﻭ ﺟﻌﻞ ﺩﺭ ﺑﻴﺎﻥ ﺁﻥ ﺁﻣﺪﻩ ﻭ ﺍﮔﺮ ﻣﻰﻓﺮﻣﻮﺩ »ﹶﻟ ﻓﻮﻕ ﺭﺍ ﺍﻓﺎﺩﻩ ﳕﻰﻛﺮﺩ ﺯﻳﺮﺍ ﺍﻣﺖ ﻭﺍﺣﺪﻩ ﻭ ﺩﺍﺭﺍﻯ ﻫﺪﻑ ﻭ ﻋﻘﻴﺪﻩ ﻣﺸﺘﺮﻙ ﺑﻮﺩﻥ ﺩﺭ ﻣﺮﺗﺒﻪ ﺩﻭﻡ ﺍﺯ ﺧﻠﻘﺖ ﺍﺳﺖ .ﻭﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ [١:ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻌﻞ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻇﻠﻤﺎﺕ ﻭ ﻧﻮﺭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻭﻡ ﻭ ﳘﭽﻮﻥ ﻭﺟﻮﺩ ﺳﺎﻳﻪ ﻧﺴﺒﺖ ﺑﺬﻯ ﺳﺎﻳﻪ ﺍﺳﺖ ﻭ ﺧﻠﻘﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﻭ ﺍﳚﺎﺩ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﻏﲑﻩ ،ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻇﻠﻤﺖ ﻭ ﻧﻮﺭ »ﺟﻌﻞ« ﺁﻭﺭﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺟﻌﻞ ﻭ ﺧﻠﻖ ﺩﺭ ﺟﺎﻯ ﻳﻜﺪﻳﮕﺮ ﺁﻣﺪﻩﺍﻧﺪ ﻣﺜﻞ ]ﳓﻞ] [٧٢:ﺭﻭﻡ.[٢١: ﻣﻦ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻢ ﻛﻪ ﻧﻈﺮ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺑﻪ ﺟﻌﻞ ﺯﻭﺟﻴﺖ ﺍﺳﺖ ﻛﻪ ﻳﻚ ﻣﻌﻨﺎﻯ ﺛﺎﻧﻮﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﺁﻓﺮﻳﺪﻥ ﺯﻭﺝ ﻣﺮﺍﺩ ﺍﺳﺖ ﺁﻓﺮﻳﺪﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﺩﺭ ﻣﺮﺗﺒﻪ ﺛﺎﱏ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ .ﻭ ﺍﻧﺘﺰﺍﻋﻰ ﺍﺳﺖ . _______________________________________________ ﺟﻔﺎ = ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻛﻨﺎﺭ ﺍﻓﺘﺎﺩﻩ) .ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﺍﺳﻢ ﳑﺪﻭﺩ ﺍﺳﺖ ﻣﺜﻞ ﻏﺜﺎﺀ ]ﺭﻋﺪ [١٧:ﺍﻣﺎ ﻛﻒ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻛﻨﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻧﺎﺑﻮﺩ ﻣﻰﺷﻮﺩ ﺍﻣﺎ ﺁﻧﭽﻪ ﺑﻪ ﻣﺮﺩﻡ ﺳﻮﺩ ﻣﻴﺪﻫﺪ ﺩﺭ ﺯﻣﲔ ﻣﻰﻣﺎﻧﺪ »ﺟﻔﺎﺀ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ »ﺍﻟﺰﺑﺪ«ﻭ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ . _______________________________________________ ﺟﻔﻦ = ﻭﺟﻔﻨﻪ .ﻛﺎﺳﻪ .ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﳐﺼﻮﺹ ﻇﺮﻑ ﻃﻌﺎﻡ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺟﻔﺎﻥ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﻣﻲ ﺁﻳﺪ ]ﺳﺒﺎﺀ [١٣:ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﺁﻧﭽﻪ ﻣﻰﺧﻮﺍﺳﺖ ﻣﻰﺳﺎﺧﺘﻨﺪ ﺍﺯ ﻗﺒﻴﻞ ﻛﺎﺧﻬﺎ ﻭ ﲤﺜﺎﳍﺎ ﻭ ﻛﺎﺳﻪ ﻫﺎﺋﻰ ﺑﻪ ﺑﺰﺭﮔﻰ ﺣﻮﺿﻬﺎ» .ﺟﻔﺎﻥ« ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ. _______________________________________________ ﺟﻔﻮ = ﻛﻨﺎﺭ ﺷﺪﻥ .ﺩﻭﺭ ﺷﺪﻥ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ »ﺟﻔﺎ ﺟﻔﺎﺀ ﻭ ﲡﺎﰱ :ﱂ ﻳﻠﺰﻡ ﻣﻜﺎﻧﻪ« ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﺻﻞ ﺁﻥ ﻭﺍﺩﻯ ﺍﺳﺖ .ﻟﺬﺍ ﺩﺭ ﻋﻨﻮﺍﻥ »ﺟﻔﻮ« ﺁﻭﺭﺩﱘ ﺑﺎ ﺁﻧﻜﻪ ﻣﺼﺪﺭﺵ ﺟﻔﺎﺀ ﺍﺳﺖ . ]ﺳﺠﺪﻩ [١٦:ﺁﻳﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﻠﻮﻳﺸﺎﻥ ﺍﺯ ﺧﻮﺍﺑﮕﺎﻫﻬﺎ ﺩﻭﺭﻯ ﻛﻨﺪ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺭﺍ ﺑﺎ ﺑﻴﻢ ﻭ ﺍﻣﻴﺪ ﻣﻰﺧﻮﺍﻧﻨﺪ )ﻭ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﻭ ﺧﻮﺍﺑﻴﺪﻥ ﺩﻭﺭ ﻣﻰﺷﻮﻧﺪ( ِﺍﻟﹼ ﻬ ﻢ ﺍﺟﻌ ﻠﹾﻨﺎ ِﻣ ﻨ ﻬ ﻢ ﺍﻳﻦ ﺻﻴﻐﻪ ﻭ ﺍﻳﻦ ﻣﺎﺩﻩ ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ . _______________________________________________ ﺟﻼﻝ = ﺑﺰﺭﮔﻰ ﻗﺪﺭ] .ﺭﲪﻦ [٢٧:ﺫﺍﺕ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻣﺎﻧﺪﱏ ﺍﺳﺖ ﻛﻪ ﺻﺎﺣﺐ ﻋﻈﻤﺖ ﻭ ﺍﻛﺮﺍﻡ ﺍﺳﺖ . ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﻼﻟﺔ ﺑﺰﺭﮔﻰ ﻗﺪﺭ ﺍﺳﺖ ﻭ ﺟﻼﻝ ﺑﺪﻭﻥ ﺗﺎﺀ ﺑﻪ ﻣﻌﲎ ﺑﺎﻻﺗﺮﻳﻦ ﻋﻈﻤﺖ ﺍﺳﺖ ﻭ ﺍﺯ ﺻﻔﺎﺕ ﳐﺼﻮﺹ ﺧﺪﺍﺳﺖ ﻭ ﺩﺭ ﻏﲑ ﺍﻭ ﺑﻜﺎﺭ ﻧﺮﻓﺘﻪ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﺼﺎﺋﺮ ﻧﻘﻞ ﻣﻰﻛﻨﺪ .ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻋﻈﻤﺖ ﻭ ﻛﱪﻳﺎ ﻣﻌﲎ ﻛﺮﺩﻩ ،ﺻﺤﺎﺡ ﮔﻮﻳﺪ :ﺟﻼﻝ ﺍﻟﻠﹼﻪ :ﻋﻈﻤﺖ ﺧﺪﺍ .ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﻧﻴﺰ ﻋﻈﻤﺖ ﮔﻔﺘﻪ ﺍﺳﺖ . ﺴﻦ ﻭ ﺗ ﹶﻘﻀِ ﻰ ﺍ ﹾﻟ ﻌ ﻤ ِﺮ«ﺧﻄﺒﻪ ١٦٢ :ﺳﻮﻕ ﺷﺪﻩ ﻣﺮﻭﺍﻥ ﻣﺒﺎﺵ ﻛﻪ ﺚ ﺷﺎ َﺀ ﺑ ﻌ ﺪ ﺟﻼ ِﻝ ﺍﹾﻟ ِ ﻚ ﺣ ﻴ ﹸ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻋﺜﻤﺎﻥ ﻓﺮﻣﻮﺩ »ﻓﹶﻼ ﺗﻜﻮﻧﻦ ﻟِ ﻤﺮﻭﺍ ﹶﻥ ﺳﻴﻘﹼ ﹰﺔ ﻳﺴﻮﹸﻗ ﺗﻮ ﺭﺍ ﻫﺮ ﺟﺎ ﲞﻮﺍﻫﺪ ﺳﻮﻕ ﻛﻨﺪ ﺑﻌﺪ ﺍﺯ ﺑﺰﺭﮔﻰ ﺳﻦ ﻭ ﮔﺬﺷﱳ ﻋﻤﺮﺕ )ﺁﻟﺖ ﺩﺳﺖ ﻣﺮﻭﺍﻥ ﻣﺒﺎﺵ(. ﺟﻼﻝ ﻳﻀﻢ ﺍﻭﻝ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻋﻈﻴﻢ )ﺻﺤﺎﺡ( ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ﻋﺒﺎﺭﺕ ﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺟﻼﻝ ﺑﻀﻢ ﺟﻴﻢ ﺑﻪ ﻣﻌﲎ ﻋﻈﻴﻢ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺿﺎﻓﻪ ﺻﻔﺖ ﺑﻪ ﺳﻮﻯ ﻣﻮﺻﻮﻑ ﺍﺳﺖ ﻭﱃ ﺍﺑﺘﺪﺍ ﺁﻥ ﺭﺍ ﻋﻈﻤﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺑﻮﺍﳉﻼﻝ ﻛﻨﻴﻪ ﺯﺑﲑ ﺑﻦ ﻋﻤﺮ ﻭ ﻭﺍﻡ ﺍﳉﻼﻝ ﻛﻨﻴﻪ ﺩﺧﺘﺮ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﻛﻠﻴﺐ ﺁﻣﺪﻩ . ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﮔﺮ ﻣﻌﻨﺎﻯ ﺟﻼﻝ ﺑﺎﻻﺗﺮﻳﻦ ﻋﻈﻤﺖ ﻭ ﺷﺄﻥ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺯ ﺻﻔﺎﺕ ﺧﺎﺻﻪ ﺧﺪﺍﺳﺖ . ﺩﺭ ﻛﺸﺎﻑ ﮔﻮﻳﺪ :ﺻﻔﺖ ﺫﻭﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﺍﺯ ﺍﻋﻈﻢ ﺻﻔﺎﺕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ »ﺍﹶﻟِﻈﱡﻮﺍ ﺑِﻴﺎﺫِﺍ ﺍ ﹾﻟﺠﻼ ِﻝ ﻭ ﺍﹾﻟﺎِﻛﹾﺮﺍ ﻡ« ﺑﺪﺭﮔﺎﻩ ﺧﺪﺍ ﺍﳊﺎﺡ ﻛﻨﻴﺪ ﺑﻪ ﺧﻄﺎﺏ ﻳﺎ ﺫﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﺩﺭ ﺎﻳﻪ ﺍﻳﻦ ﻛﻼﻡ ﻧﺴﺒﺖ ﺑﻪ ﺣﺪﻳﺚ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﺎﺩﻩ ﻝ ﻅ ﻅ ﺁﻥ ﺭﺍ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﺑﺎ ﺍﺿﺎﻓﻪ »ﰱ ﺍﻟﺪﻋﺎﺀ« ﺑﻌﺪ ﺍﺯ »ﺍﻟﻈﻮﺍ« .ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺻﻔﺖ ﺫﻭ ﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﻓﻘﻂ ﺩﻭ ﺩﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻜﻰ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﻭ ﺩﻳﮕﺮﻯ ﺁﺧﺮ ﺳﻮﺭﻩ ﺭﲪﻦ . _______________________________________________ ﺟﻠﺐ = ﺟﻠﺒﻪ :ﺻﻴﺤﻪ .ﺍﺟﻼﺏ :ﺭﺍﻧﺪﻥ ﺑﺎ ﺻﻴﺤﻪ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﺭﺍﻏﺐ ﺟﻠﺐ ﺭﺍ ﺭﺍﻧﺪﻥ ﻭ ﺍﺟﻼﺏ ﺭﺍ ﺻﻴﺤﻪ ﺯﺩﻥ ﺑﺎ ﻗﻬﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ.[٦٤: ﺍﺳﺘﻔﺰﺍﺭ :ﺑﻠﻨﺪ ﻛﺮﺩﻥ ﺑﻪ ﺳﺮﻋﺖ ﻭ ﺑﻪ ﻛﺎﺭﻯ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻥ ﺑﻪ ﺁﺳﺎﱏ .ﺭﺟﻞ :ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﻛﺴﺮ ﺩﻭﻡ ﲨﻊ ﺭﺍﺟﻞ) .ﭘﻴﺎﺩﮔﺎﻥ( ﺧﻴﻞ :ﺍﺳﺒﺎﻥ ﻭ ﳎﺎﺯﺍ ﺑﻪ ﺳﻮﺍﺭﻫﺎ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ .ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻋﻄﺎﺀ ﻗﺪﺭﺕ ﺑﻪ ﺷﻴﻄﺎﻥ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺍﺿﻼﻝ ﻣﺮﺩﻡ .ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺍﺯ ﺁﻥ ﺭﺍ ﻣﻰﺗﻮﺍﱏ ﺑﺎ ﺻﺪﺍ ﻭ ﺩﻋﻮﺗﺖ ﺑﻪ ﮔﻨﺎﻩ ﺑﺮ ﺧﻴﺰﺍﻥ ﻭ ﺑﺎ ﺳﻮﺍﺭﺍﻥ ﻭ ﭘﻴﺎﺩﮔﺎﻧﺖ ﺑﺮ ﺁـﺎ ﺻﻴﺤﻪ ﺑﺰﻥ )ﺑﺮﺍﻯ ﺳﻮﻕ ﺑﻪ ﮔﻨﺎﻩ( ﻭ ﺩﺭ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩ ﺑﺎ ﺁﺎ ﺷﺮﻳﻚ ﺷﻮ .
ﮔﻮﻳﺎ ﺑﻌﻀﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﻭ ﺍﻋﻮﺍﻥ ﺷﻴﻄﺎﻥ ﺩﺭ ﻭﺳﻮﺳﻪ ﺧﻴﻠﻰ ﺳﺮﻳﻊ ﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﻛﻤﺘﺮ ﺍﺯ ﺁﺎ .ﻟﺬﺍ ﺍﻭﻟﹼﻰﻫﺎ ﺑﻪ ﺳﻮﺍﺭﺍﻥ ﻭ ﺩﻭﻣﻰﻫﺎ ﺑﻪ ﭘﻴﺎﺩﮔﺎﻥ ﺗﺸﺒﻴﻪ ﺷﺪﻩﺍﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻴﻄﺎﻥ«. ]ﺍﺣﺰﺍﺏ.[٥٩: ﺟﻼﺑﻴﺖ ﲨﻊ ﺟﻠﺒﺎﺕ ﻭ ﺩﺭ ﻣﻌﲎ ﺁﻥ ﺍﺧﺘﻼﻑ ﻫﺴﺖ .ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﭘﲑﺍﻫﻦ ﻭ ﺭﻭﺳﺮﻯ ﮔﻔﺘﻪ )ﻗﻤﻴﺺ ﻭ ﲬﺎﺭ( ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺩﺭ ﻟﻐﺖ ﻓﺮﻣﻮﺩﻩ:ﺭﻭﺳﺮﻯ ﺯﻥ ﻛﻪ ﻭﻗﺖ ﺧﺮﻭﺝ ﺍﺯ ﻣﱰﻝ ﺳﺮ ﻭ ﺻﻮﺭﺗﺶ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻠﺤﻔﻪ )ﭼﺎﺩﺭ ﻣﺎﻧﻨﺪ( ﮔﻔﺘﻪ .ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﺁﻧﺮﺍ ﭼﺎﺩﺭ ﻭ ﺭﺩﺍﺀ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻣﻰﮔﻮﻳﺪ :ﮔﻔﺘﻪ ﺷﺪﻩ ﻣﺎﻧﻨﺪ ﭼﺎﺭﻗﺪ ﻭ ﻣﺎﻧﻨﺪ ﻣﻠﺤﻔﻪ ﺍﺳﺖ .ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﭘﲑﺍﻫﻦ ﻭ ﻟﺒﺎﺱ ﮔﺸﺎﺩ ﻛﻮﭼﻜﺘﺮ ﺍﺯ ﻣﻠﺤﻔﻪ ﻳﺎ ﭼﻴﺰﻯ ﺍﺳﺖ ﻣﺜﻞ ﻣﻠﺤﻔﻪ ﻛﻪ ﺯﻥ ﻟﺒﺎﺳﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻳﺎ ﺁﻥ ﻣﻠﺤﻔﻪ ﺍﺳﺖ . ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ» :ﺳ ﺘﺮﱏ ﻋ ﻨ ﹸﻜ ﻢ ﺟِ ﻠﹾﺒﺎﺏ ﺍﻟﺪﻳ ِﻦ« ﺧﻄﺒﻪ ٤ﺟﻠﺒﺎﺕ ﺩﻳﻦ ﻣﺮﺍ ﺍﺯ ﴰﺎ ﻣﺴﺘﻮﺭ ﻛﺮﺩ ﻭ ﺍﻳﻀﹰﺎ )ﺣﻜﻤﺖ (١١٢ﻫﺮ ﻛﻪ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﺑﺮﺍﻯ ﻓﻘﺮ ﻟﺒﺎﺳﻰ ﲔ«ﻧﺎﻣﻪ ١٩ :ﺑﻪ ﺟﻬﺖ ﻣﺮﺩﻡ ﻟﺒﺎﺳﻰ ﺍﺯ ﻧﺮﻣﻰ ﺑﻪ ﭘﻮﺵ . ﺲ ﹶﻟ ﻬ ﻢ ﺟِﻠﹾﺒﺎﺑ ﹰﺎ ِﻣ ﻦ ﺍﻟﻠﹼ ِ ﺁﻣﺎﺩﻩ ﻛﻨﺪ ﻭ ﺍﻳﻀﹰﺎ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﻋﻤﺎﻟﺶ ﻣﻰﻧﻮﻳﺴﺪ» :ﻓﹶﺎ ﹾﻟﺒ ﺑﺎ ﺍﻳﻦ ﻗﺮﺍﺋﻦ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺎﻳﻪ ﻭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻧﻘﻞ ﺷﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ :ﺟﻠﺒﺎﺏ ﻣﻠﺤﻔﻪ ﻭ ﻟﺒﺎﺱ ﺑﺎﻻﺋﻰ ﻭ ﭼﺎﺩﺭ ﻣﺎﻧﻨﺪ ﺍﺳﺖ ﻧﻪ ﻓﻘﻂ ﺭﻭﺳﺮﻯ ﻭ ﲬﺎﺭ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ :ﺍﻯ ﭘﻴﻐﻤﱪ ﺑﻪ ﳘﺴﺮﺍﻧﺖ ﻭ ﺩﺧﺘﺮﺍﻧﺖ ﻭ ﺯﻧﺎﻥ ﻣﺆﻣﻨﺎﻥ ﺑﮕﻮ ﻟﺒﺎﺳﻬﺎﻯ ﭼﺎﺩﺭ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ ﲨﻊ ﻭ ﺟﻮﺭ ﻛﻨﻨﺪ ﻭ ﺟﻠﺒﺎﺕ ﺭﺍ ﻃﻮﺭﻯ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻧﮕﺎﻩ ﻧﺪﺍﺭﺩ ﻭ ﺑﺪﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﲑﻭﻥ ﻧﻜﻨﻨﺪ ﻛﻪ ﭘﻮﺷﻴﺪﻥ ﺁﻥ ﻣﺎﻧﻨﺪ ﻧﭙﻮﺷﻴﺪﻥ ﺑﺎﺷﺪ .ﺍﺯ ﻣﺎﺩﻩ ﺟﻠﺐ ﻓﻘﻂ ﺩﻭ ﺻﻴﻐﻪ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ . _______________________________________________ ﺟﻠﺪ = )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﭘﻮﺳﺖ ﺑﺪﻥ .ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﭘﻮﺳﺖ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﻓﺼﻠﺖ [٢١:ﻳﺎ ﭘﻮﺳﺖ ﺣﻴﻮﺍﻥ ﻣﺜﻞ ]ﳓﻞ [٨٠:ﺟﻠﺪ :ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻥ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻥ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺭﺳﻴﺪﻥ ﺗﺎﺯﻳﺎﻧﻪ ﺑﻪ ﭘﻮﺳﺖ ﺑﺪﻥ ،ﺟﻠﺪ ﮔﻮﻳﻨﺪ. ﻭ ﺷﺎﻳﺪ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﺗﺎﺯﻳﺎﻧﻪ ﺍﺯ ﭘﻮﺳﺖ ﺩﺭﺳﺖ ﻣﻴﺸﺪﻩ ﺍﺳﺖ ﻭ ﻓﻌﻞ »ﺟﻠﺪﻩ« ﺑﻪ ﻣﻌﲎ ﺍﻭ ﺭﺍ ﺑﺎ ﭘﻮﺳﺖ ﺯﺩ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ» :ﺟﻠﺪﻩ ،ﺑﻄﻨﻪ ،ﻇﻬﺮﻩ« )ﻫﺮﺳﻪ ﻓﻌﻞ ﻣﺎﺿﻰ ﺍﺳﺖ( ﻳﻌﲎ ﺑﻪ ﭘﻮﺳﺘﺶ ﺯﺩ ،ﺑﻪ ﺷﻜﻤﺶ ﺯﺩ ،ﺑﻪ ﭘﺸﺘﺶ ﺯﺩ. ﺤ ﻮ ﻋﺼﺎ ﻩ« ﺍﻭ ﺭﺍ ﺑﺎ ﭘﻮﺳﺖ ﺯﺩ ﻣﺜﻞ ﺍﻭ ﺭﺍ ﺑﺎ ﻋﺼﺎ ﺯﺩ .ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻴﻢ ﺠ ﹾﻠ ِﺪ ﻧ ﺿ ﺮﺑ ﻪ ﺑِﺎ ﹾﻟ ِ » ﻭ ﺍﻟﻒ :ﺣﺪ ﺯﻧﺎ ﺻﺪ ﺿﺮﺑﻪ ﺷﻼﻕ ﻭ ﺣﺪ ﻗﺬﻑ )ﺑﻪ ﺩﻳﮕﺮﻯ ﻧﺴﺒﺖ ﺯﻧﺎﺩﺍﺩﻥ( ﻫﺸﺘﺎﺩ ﺿﺮﺑﻪ ﺍﺳﺖ ]ﻧﻮﺭ [٢:ﺯﻥ ﺯﺍﻧﻴﻪ ﻭ ﻣﺮﺩ ﺯﺍﱏ ﺑﻪ ﻫﺮ ﻳﻚ ﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺰﻧﻴﺪ. ﺍﻳﻦ ﺣﻜﻢ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﳏﺼﻨﻪ ﻧﺒﺎﺷﻨﺪ ﻭ ﺍﮔﺮ ﻫﺮ ﺩﻭ ﻳﺎ ﻳﻜﻰ ﺍﺯ ﺁﺎ ﳏﺼﻨﻪ )ﺷﻮﻫﺮ ﺩﺍﺭ ،ﺯﻥ ﺩﺍﺭ( ﺑﺎﺷﺪ ﺣﺪ ﺁﺎ ﺳﻨﮕﺴﺎﺭ ﻛﺮﺩﻥ ﺍﺳﺖ ﺗﻔﺼﻴﻞ ﺣﻜﻢ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﻛﺘﺐ ﻓﻘﻬﻴﻪ ﻣﻼﺣﻈﻪ ﻛﺮﺩ. ]ﻧﻮﺭ [٤:ﻣﺮﺍﺩ ﺍﺯ ﳏﺼﻨﺎﺕ ﺩﺭ ﺁﻳﻪ ﺯﻧﺎﻥ ﻋﻔﻴﻒ ﻭ ﭘﺎﻛﺪﺍﻣﻦ ﺍﻧﺪ ﺯﻳﺮﺍ ﳏﺼﻨﻪ ﻫﻢ ﺑﻪ ﻣﻌﻨﺎﻯ ﭘﺎﻛﺪﺍﻣﻦ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺣﺮﺍﻡ ﺣﻔﻆ ﻣﻰﻛﻨﺪ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺑﻪ ﻣﻌﲎ ﺯﻥ ﺷﻮﻫﺮ ﺩﺍﺭ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﺼﻦ« ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺯﻧﺎﻥ ﭘﺎﻛﺪﺍﻣﻦ ﻧﺴﺒﺖ ﺯﻧﺎ ﻣﻰﺩﻫﻨﺪ. ﺳﭙﺲ ﺑﻪ ﺳﺨﻦ ﺧﻮﺩ ﭼﻬﺎﺭ ﻧﻔﺮ ﺷﺎﻫﺪ ﻧﻴﺎﻭﺭﺩ ﺑﻪ ﺁﺎ ﻫﺸﺘﺎﺩ ﺿﺮﺑﻪ ﺷﻼﻕ ﺑﺰﻧﻴﺪ. ﺏ :ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﭘﻮﺳﺖ ﺑﺪﻥ ﺑﻪ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﺷﻬﺎﺩﺕ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ]ﻓﺼﻠﺖ٢٠:ﻭ.[٢١ ﭼﻮﻥ ﺑﻪ ﻧﺰﺩ ﺁﺗﺶ ﻣﻴﺎﻳﻨﺪ ﮒ.ﺷﻬﺎ ﻭ ﭼﺸﻤﻬﺎ ﻭ ﭘﻮﺳﺘﻬﺎﻳﺸﺎﻥ ﺑﺮ ﺁﺎ ﮔﻮﺍﻫﻰ ﻣﻴﺪﻫﻨﺪ ...ﺑﻪ ﭘﻮﺳﺘﻬﺎﻳﺸﺎﻥ ﺑﺮ ﺁﺎ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻳﺪ؟ ﮔﻮﻳﻨﺪ :ﺧﺪﺍ ﻣﺎ ﺭﺍ ﺑﻪ ﻧﻄﻖ ﺁﻭﺭﺩ ﺧﺪﺍﺋﻴﻜﻪ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﮔﻮﻳﺎ ﻛﺮﺩﻩ ﺍﺳﺖ. ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺷﻬﺎﺩﺕ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﳘﭽﻨﺎﻧﻜﻪ ﺳﻔﺖ ﻭ ﺁﺑﻠﻪ ﮔﻮﻥ ﺑﻮﺩﻥ ﺩﺳﺖ ﻛﺎﺭﮔﺮ ﻭ ﺁﻫﻨﮕﺮ ﮔﻮﺍﻫﻰ ﻣﻴﺪﻫﺪ ﻛﻪ ﺍﻳﻦ ﺩﺳﺖ ﻭ ﺍﻳﻦ ﺷﺨﺺ ﻛﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺮ ﻋﻜﺲ ﺷﺎﻫﺪ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﺳﺖ ﻛﺎﺭ ﻧﻜﺮﺩﻩ ﺍﺳﺖ .ﻭﱃ ﺁﻳﻪ ﺩﻭﻡ ﻛﻪ ﺣﺎﻛﻰ ﺍﺯ ﮔﻔﺘﮕﻮﻯ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺑﺎ ﭘﻮﺳﺘﻬﺎﻯ ﺧﻮﺩ ﺍﺳﺖ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺿﻌﻴﻒ ﻣﻰﻛﻨﺪ ﻭ ﻇﺎﻫﺮ ﺁﻥ ﮔﻔﺘﮕﻮﺋﻰ ﺍﺳﺖ ﻣﺜﻞ ﮔﻔﺘﮕﻮﻯ ﻇﺎﻫﺮﻯ . ﻭ ﺍﺯ ﺍﻳﻦ ﻋﺠﺐ ﻣﺪﺍﺭ .ﺁﺧﺮﺕ ﳘﻪ ﭼﻴﺰﺵ ﺣﱴ ﺁﺗﺶ ﻭ ﺟﻬﻨﻢ ﺍﺵ ﺯﻧﺪﻩ ﻭ ﮔﻮﻳﺎﺳﺖ ﻭ ﳕﻰﺷﻮﺩ ﺍﺯ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻗﻴﺎﺱ ﮔﺮﻓﺖ .ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻧﺎﺭﻭﺟﻬﻨﻢ«. ﺝ] :ﻧﺴﺎﺀ [٥٦:ﻧﻀﺞ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻭ ﻓﺘﺢ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﺳﻴﺪﻥ ﻣﻴﻮﻩ ﻭ ﭘﺨﱳ ﮔﻮﺷﺖ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﺿﻤﲑ ﺑﺪﻟﻨﺎﻫﻢ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﺍﺳﺖ ﻧﻪ ﺟﻠﻮﺩ ،ﻳﻌﲎ :ﺁﺎ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻣﻰﻛﺸﻴﻢ ﻫﺮ ﻭﻗﺖ ﭘﻮﺳﺘﻬﺎﻳﺸﺎﻥ ﭘﺨﺖ ﻭ ﺳﻮﺧﺖ ﻭ ﰉ ﺣﺲ ﺷﺪ ﻋﻮﺽ ﻣﻰﮔﲑﱘ ﺑﺮﺍﻯ ﺁﺎﭘﻮﺳﺘﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺗﺎ ﻋﺬﺍﺏ ﺭﺍ ﺑﭽﺸﻨﺪ )ﺍﻋﺎﺫﻧﺎﻟﻠﹼﻪ ﻣﻨﻪ(. ﳑﻜﻦ ﺍﺳﺖ ﻣﻨﻈﻮﺭ ﺳﻮﺧﱳ ﻭ ﰉ ﺣﺲ ﺷﺪﻥ ﭘﻮﺳﺖ ﺑﺎﺷﺪ ﻭ ﺷﺎﻳﺪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﻭﺍﻡ ﻋﺬﺍﺏ ﺍﺳﺖ. ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ،ﺁﻳﻪ ]ﺣﺞ [٢٠:ﺻﻬﺮ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺑﻪ ﻧﻘﻞ ﳎﻤﻊ ﺑﻪ ﻣﻌﲎ ﺫﻭﺏ ﻛﺮﺩﻥ ﺍﺳﺖ ،ﺭﺍﻏﺐ ﺫﻭﺏ ﻛﺮﺩﻥ ﭘﻴﻪ ﮔﻔﺘﻪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻛﻔﹼﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍ ﳐﺎﺻﻤﻪ ﻣﻰﻛﻨﻨﺪ ﻳﻌﲎ ﺍﺯ ﺑﺎﻻﻳﺸﺎﻥ ﺁﺏ ﺩﺍﻍ ﻭ ﺟﻮﺷﺎﻥ ﺭﳜﺘﻪ ﺷﻮﺩ ﻛﻪ ﳏﺘﻮﻳﺎﺕ ﺷﻜﻤﻬﺎ ﻭ ﭘﻮﺳﺘﻬﺎ ﺑﺎ ﺁﻥ ﮔﺪﺍﺧﺘﻪ ﻣﻰﺷﻮﺩ )ﺍﻟﻠﹼﻬﻢ ﺍﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻨﺎﺭ(. ﺩ] :ﺯﻣﺮ [٢٣:ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ »ﻗﺸﻌﺮ« ﺭﺟﻮﻉ ﺷﻮﺩ. _______________________________________________ ﺟﻠﺲ = ]ﳎﺎﺩﻟﻪ [١١:ﳎﻠﺲ ﺍﺳﻢ ﻣﻜﺎﻥ ﻭ ﳏﻞ ﻧﺸﺴﱳ ﺍﻧﺴﺎﻥ ﻭ ﲨﻊ ﺁﻥ ﳎﺎﻟﺲ ﺍﺳﺖ ﻳﻌﲎ :ﭼﻮﻥ ﺑﻪ ﴰﺎ ﮔﻮﻳﻨﺪ ﺩﺭ ﳎﻠﺴﻬﺎ ﺟﺎ ﮔﺸﺎﺋﻴﺪ ﮔﺸﺎﺩﻩ ﻛﻨﻴﺪ .ﺁﻳﻪ ﻛﺮﳝﻪ ﻳﻚ ﻣﻄﻠـﺐ ﺍﺧﻼﻗﻰ ﺭﺍ ﺗﺬﻛﹼﺮ ﻣﻰﺩﻫﺪ ﻭ ﻣﺮﺍﻋﺎﺕ ﺣﻘﻮﻗﻰ ﳎﻠﺲ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ »ﳎﻠﺲ« ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ. _______________________________________________ ﺢ« )ﺻﺤﺎﺡ( ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ [١٨٧:ﺑﮕﻮ ﻋﻠﻢ ﻗﻴﺎﻣﺖ ﻓﻘﻂ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ ﺟﺰ ﺍﻭ ﺿ ﺟﻠﻮ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺁﺷﻜﺎﺭ ﺷﺪﻥ» .ﺟﻠﻰ ِﻟ ﻰ ﺍ ﹾﻟﹶﺎ ﻣ ﺮ :ﻭ ﺩﺭ ﻭﻗﺘﺶ ﺁﻥ ﺭﺍ ﻇﺎﻫﺮ ﳕﻰﻛﻨﺪ ﻭ ﺑﻪ ﳎﻮﺩ ﳕﻰﺁﻭﺭﺩ] .ﴰﺲ ،[٣:ﺿﻤﲑ »ﺟ ﻠﹼﻴﻬﺎ« ﺑﻪ »ﺍﻟﺸﻤﺲ« ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺑﻪ ﻇﻠﻤﺖ ﻛﻪ ﺍﺯ ﻓﺤﻮﺍﻯ ﻛﻼﻡ ﺑﻪ ﻧﻈﺮ ﻣﻴﺎﻳﺪ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻩ ﺍﺳﺖ ﻭﱃ ﺣﻔﻆ ﻇﺎﻫﺮ ﺘﺮ ﺍﺳﺖ .ﻳﻌﲎ ﻗﺴﻢ ﺑﻪ ﺁﻓﺘﺎﺏ ﻭ ﺭﻭﺷﻨﺎﺋﻴﺶ ،ﻗﺴﻢ ﺑﻪ ﻣﺎﺩﻩ ﻛﻪ ﺍﺯ ﭘﻰ ﺁﻥ ﺑﺮ ﺁﻳﺪ .ﻗﺴﻢ ﺑﻪ ﺭﻭﺯ ﻛﻪ ﺁﻓﺘﺎﺏ ﺭﺍ ﻇﺎﻫﺮ ﻭ ﺁﺷﻜﺎﺭ ﻣﻰﺳﺎﺯﺩ .ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻓﻀﺎ ﻫﺴﺖ ﻭﱃ ﺁﻣﺪﻥ ﺭﻭﺯ ﻛﻪ ﺣﺮﻛﺖ ﺯﻣﲔ ﺍﺳﺖ ﺁﻓﺘﺎﺏ ﺭﺍ ﻇﺎﻫﺮ ﻣﻰﻛﻨﺪ ]ﺍﻋﺮﺍﻑ [١٤٣:ﭼﻮﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﺮ ﻛﻮﻩ ﺁﺷﻜﺎﺭ ﺷﺪ ﺁﻧﺮﺍ ﺭﻳﺰ ﺭﻳﺰ ﻛﺮﺩ ﻭ ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ.
ﻣﻔﺴﺮﻳﻦ ﻭﺍﻻﻣﻘﺎﻡ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﻪ ﺩﺳﺖ ﻭ ﭘﺎ ﺯﺩﻩﺍﻧﺪ .ﺩﺭﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺟﺴﻢ ﻭ ﺟﺴﻤﺎﱏ ﻭ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻧﻴﺴﺖ ﺷﻜﻰ ﻧﺪﺍﺭﱘ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﲡﻠﹼﻰ ﺗﻮﺝ ﺑﻪ ﺧﺼﻮﺻﻰ ﺍﺳﺖ ﻛﻪ ﻛﻮﻩ ﻃﺎﻗﺖ ﺁﻥ ﺭﺍ ﻧﻴﺎﻭﺭﺩ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺖ ،ﺭﻳﺰ ﺭﻳﺰ ﺷﺪﻥ ﻛﻮﻩ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺁﻥ ﺍﺳﺖ ﻭ ﺑﺮ ﻣﻮﺳﻰ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﭼﻮﻥ ﻛﻮﻩ ﺑﺎ ﺁﻥ ﳏﻜﻤﻰ ﻃﺎﻗﺖ ﳔﻮﺍﻫﺪ ﺁﻭﺭﺩ .ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻭ ﻣﺎ ﻗﺒﻞ ﺁﻥ ﺑﻴﺎﱏ ﺷﲑﻳﻦ ﻭ ﲢﻘﻴﻘﻰ ﻟﻄﻴﻒ ﺩﺍﺭﺩ. ]ﺣﺸﺮ [٣:ﺟﻼﺀ ﺧﺮﻭﺝ ﺍﺯ ﺷﻬﺮ ﻭ ﻳﺎ ﺍﺧﺮﺍﺝ ﺍﺯ ﺁﻥ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﻭ ﺁﻥ ﺑﺎ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻣﻐﺎﻳﺮﺕ ﻇﻬﻮﺭ ﺍﺳﺖ ﮔﻮﺋﻰ ﺷﺨﺺ ﺩﺭ ﺷﻬﺮ ﳐﻔﻰ ﺍﺳﺖ ﻭ ﺑﺎ ﺧﺮﻭﺝ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﺩ. ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺑﲑﻭﻥ ﺭﺍﻧﺪﻥ ﻳﻬﻮﺩ ﺍﺯ ﺍﻃﺮﺍﻑ ﻣﺪﻳﻨﻪ ﺍﺳﺖ ﻳﻌﲎ :ﺍﮔﺮ ﺧﺪﺍ ﺑﲑﻭﻥ ﺭﻓﱳ ﺭﺍ ﺑﺮﺍﻯ ﺁﺎ ﻧﻨﻮﺷﺘﻪ ﺑﻮﺩ ﺁﺎ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﺟﻮﺭ ﺩﻳﮕﺮ ﻋﺬﺍﺏ ﻣﻰﻛﺮﺩ... _______________________________________________ ﲨﺎﻝ = ﺯﻳﺒﺎﺋﻰ ﻛﺜﲑ) .ﻣﻔﺮﺩﺍﺕ( ﻃﱪﺳﻰ ﺧﻮﺵ ﻣﻨﻈﺮﻯ ﻭ ﺯﻳﻨﺖ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﳓﻞ [٦:ﴰﺎ ﺭﺍ ﺩﺭ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺯ ﭼﺮﺍﮔﺎﻩ ﺑﺮ ﻣﻴﮕﺮﺩﺍﻧﻴﺪ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﭼﺮﺍﮔﺎﻩ ﻣﻰﻓﺮﺳﺘﻴﺪ ﺯﻳﺒﺎﺋﻰ ﻭ ﺧﻮﴰﻨﻈﺮﻯ ﻫﺴﺖ. ﲨﻴﻞ ﻭ ﲨﺎﻝ )ﺑﺮ ﻭﺯﻥ ﻃﻠﹼﺎﺏ( ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺯﻳﺒﺎﺋﻰ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﻳﻮﺳﻒ [١٨:ﺧﻮﻳﺸﱳ ﺩﺍﺭﻯ ﻧﻴﻜﻮﺳﺖ ]ﻣﻌﺎﺭﺝ [٥:ﺻﱪ ﻛﻦ ﺻﱪﻯ ﻧﻴﻜﻮ. _______________________________________________ ﲨﺢ = ﺷﺘﺎﺏ ﺭﻓﱳ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺍﺻﻞ ﺁﻥ ﺩﺭ ﺍﺳﺐ ﺍﺳﺖ )ﺍﺳﺐ ﺳﺮﻛﺶ( ﻛﻪ ﻧﺸﺎﻁ ﻭ ﺗﻨﺪ ﺭﻓﺘﻨﺶ ﻃﻮﺭﻯ ﺑﺎﺷﺪ ﻛﻪ ﺭﺍﻛﺐ ﻧﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺑﺎﺯ ﺩﺍﺭﺩ .ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻧﻴﺰ ﻧﻈﲑ ﺁﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ،ﻣﺼﺪﺭ ﺁﻥ ﲨﻊ ﻭ ﲨﻮﺡ ﻭ ﲨﺎﺡ ﺁﻣﺪﻩ )ﻗﺎﻣﻮﺱ( ]ﺗﻮﺑﻪ [٥٧:ﺍﮔﺮ ﭘﻨﺎﻫﮕﺎﻩ ﻳﺎ ﺎﻧﮕﺎﻫﻬﺎ ﻳﺎ ﮔﺮﻳﺰ ﮔﺎﻫﻰ ﻣﻰﻳﺎﻓﺘﻨﺪ ﺷﺘﺎﺑﺎﻥ ﻭ ﺑﺎ ﻧﺸﺎﻁ ﺑﻪ ﺳﻮﻯ ﺁﻥ ﺭﻭ ﻣﻰﻛﺮﺩﻧﺪ . ﺤﻖ ﻭ ﺟِﻤﺎ ِﺣﻬِﻤﻔﻰ ﺻﺪِ ﻫ ﻢ ﻋ ِﻦ ﺍﹾﻟ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﺷﺘﺎﺏ ﺭﻓﱳ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺫﻳﻞ ﺍﻟﻠﻐﺔ ﻓﺮﻣﻮﺩﻩ :ﲨﺎﺡ ﺗﻨﺪ ﺭﻓﱳ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺭﻭﻧﺪﻩ ﺭﺍ ﺑﺎﺯ ﻧﺪﺍﺭﺩ ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ » ﻭ ﺍﻟﺘﻴ ِﻪ« ﺧﻄﺒﻪ ١٧٩ﻭ ﺍﻋﺮﺍﺿﺸﺎﻥ ﺍﺯ ﺣﻖ ﻭ ﺷﺘﺎﺑﺸﺎﻥ ﺩﺭ ﮔﻤﺮﺍﻫﻰ . ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺻﻴﻐﻪ ﻓﻮﻕ ﺍﺳﺖ . _______________________________________________ ﲨﺪ = ﺟﺎﻣﺪ .ﰉ ﺣﺮﻛﺖ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ ]ﳕﻞ [٨٨:ﻛﻮﻫﻬﺎ ﺭﺍ ﺑﻴﲎ ﻭ ﰉ ﺣﺮﻛﺖ ﻣﻴﭙﻨﺪﺍﺭﻯ ﻭﱃ ﭼﻮﻥ ﺭﻓﱳ ﺍﺑﺮﻫﺎ ﳘﻰ ﺭﻭﻧﺪ ،ﻛﺎ ﺭﺧﺪﺍﺳﺖ ﻛﻪ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻛﺎﺭﻫﺎﺋﻴﻜﻪ ﻣﻰﻛﻨﻴﺪ ﺁﮔﺎﻩ ﺍﺳﺖ . ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﺒﻞ« ﻣﻔﺼﻼ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ ﺍﺳﺖ . _______________________________________________ ﲨﻊ = ﮔﺮﺩ ﺁﻭﺭﺩﻥ] .ﻛﻬﻒ [٩٩:ﺩﺭ ﺻﻮﺭ ﺩﻣﻴﺪﻩ ﻣﻰﺷﻮﺩ ﭘﺲ ﺁﺎ ﺭﺍ ﺑﻪ ﻃﺮﺯ ﳐﺼﻮﺹ ﮔﺮﺩ ﺁﻭﺭﱘ ]ﺍﻧﻌﺎﻡ [١٢:ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻭ ﻣﺮﺩﻥ ﺍﻧﺴﺎﺎ ﲨﻊ ﺷﺪﻥ ﺗﺎ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻗﻴﺎﻣﺖ ﻣﺪﺕ ﲨﻊ ﻛﺮﺩﻥ ﲤﺎﻡ ﻣﻰﺷﻮﺩ ﻭ ﺣﺴﺎﺏ ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ٢٦ﺣﺎﺛﻴﻪ ﻭ ٨٧ﻧﺴﺎﺀ. ]ﻳﻮﺳﻒ [١٥:ﭘﺲ ﭼﻮﻥ ﺗﺎﺍﻭ ﺭﺍ ﺑﺮﺩﻧﺪ ﻭ ﻫﻢ ﺭﺍﻯ ﺷﺪﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﻗﻌﺮ ﭼﺎﻩ ﺍﻓﻜﻨﻨﺪ . ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ :ﺍﲨﺎﻉ ﺩﺭ ﺍﻛﺜﺮ ﺍﻭﻗﺎﺕ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺭﺃﻯ ﻭ ﻓﻜﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ »ﹶﺍ ﺟ ﻤ ﻊ ﺍﻟﹾ ﻤﺴﻠِﻤﻮ ﹶﻥ ﻋﻠﻰ ﻫﺬﺍ« ﻳﻌﲎ ﺁﺭﺍﺋﺸﺎﻥ ﺑﺮ ﺍﻳﻦ ﲨﻊ ﺷﺪ )ﺗﺮﲨﻪ ﺁﺯﺍﺩ( . ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻪ ١٠٢ﳘﺎﻥ ﺳﻮﺭﻩ ﻭ ٧١ﻳﻮﻧﺲ ﻭ ٦٤ﻃﻪ ﺗﻘﺮﻳﺒﹰﺎ ﳘﻪ ﺩﺭ ﻳﻚ ﻣﻀﻤﻮﻥ ﺍﻧﺪ. ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٧٣:ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭﺑﺎﺭﻩ ﴰﺎ ﻫﻢ ﺭﺃﻯ ﺷﺪﻧﺪ ﻳﺎ ﺑﺮﺍﻯ ﴰﺎ ﻧﲑﻭ ﻭ ﺍﻓﺮﺍﺩ ﴰﺎ ﺭﺍ ﮔﺮﺩ ﺁﻭﺭﺩﻧﺪ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﳏﻞ ﺁﻳﻪ ،ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺘﺮ ﺍﺳﺖ . ]ﻗﻤﺮ [٤٥:ﻣﺼﺪﺭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺯﻭﺩﻯ ﲨﻊ ﺷﺪﮔﺎﻥ ﻣﻨﻬﺰﻡ ﻣﻰﺷﻮﻧﺪ ﻭ ﭘﺸﺖ ﮔﺮﺩﺍﻧﺪﻩ ﻓﺮﺍﺭ ﻣﻰﻛﻨﻨﺪ . ﲨﻴﻊ ﻭ ﺍﲨﻊ ﻭ ﺍﲨﻌﻮﻥ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺍﺟﺘﻤﺎﻉ ﺍﺳﺖ ﺍﲨﻌﻮﻥ ﺻﻔﺖ ﻣﻌﺮﻓﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭﻣﻨﺼﻮﺏ ﺑﻮﺩﻧﺶ ﺑﺮﺍﻯ ﺣﺎﻝ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﻭﱃ ﲨﻴﻊ ﺑﺮﺍﻯ ﺣﺎﻝ ﻣﻨﺼﻮﺏ ﻣﻰﺷـﻮﺩ ﻭ ﺍﺯ ﺣﻴﺚ ﻣﻌﲎ ﺗﺄﻛﻴﺪ ﻣﻰﻛﻨﺪ )ﺭﺍﻏﺐ( ]ﺣﺠﺮ] [٣٠:ﺍﻋﺮﺍﻑ.[٥٨: _______________________________________________ ﲨﻌﻪ = ]ﲨﻌﻪ [٩:ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺭﻭﺯ ﲨﻌﻪ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺍﺟﺘﻤﺎﻉ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﳕﺎﺯ ،ﲨﻌﻪ ﮔﻔﺘﻪﺍﻧﺪ .ﻋﻠﻰ ﻫﺬﺍ ﻻﺯﻡ ﻣﻰﺁﻳﺪ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﺍﻳﻦ ﻧﺎﻡ ﻭ ﺍﻳﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻫﺴﺖ :ﺁﻧﺮﺍ ﲨﻌﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺁﻥ ﺍﺯ ﺧﻠﻘﺖ ﺍﺷﻴﺎﺀ ﻓﺎﺭﻍ ﺷﺪ ﻭ ﳐﻠﻮﻗﺎﺕ ﺟﻮﻉ ﺁﻣﺪﻧﺪ .ﻭ ﮔﻮﻳﻨﺪ ﻋﻠﹼﺖ ﺁﻥ ﺗﺴﻤﻴﻪ ﺗﺸﻜﻴﻞ ﲨﺎﻋﺖ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ ﺑﻪ ﺁﻥ ﻋﺮﻭﺑﻪ ﻣﻰﮔﻔﺘﻨﺪ ﻛﻌﺐ ﰉ ﻟﹼﻮﻯ ﺍﻭﻟﲔ ﻛﺲ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﺭﺍ ﲨﻌﻪ ﺧﻮﺍﻧﺪ .ﻭ ﮔﻮﻳﻨﺪ ﭘﻴﺶ ﺍﺯ ﻫﺠﺮﺕ ﻛﻪ ﺍﻫﻞ ﻛﻪ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﮔﻔﺘﻨﺪ :ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺭﺍ ﺭﻭﺯﻯ ﺍﺳﺖ )ﺷﻨﺒﻬﻮ ﻳﻜﺸﻨﺒﻪ( ﻛﻪ ﺩﺭ ﺁﻥ ﻫﺮ ﻫﻔﺖ ﺭﻭﺯ ﻳﻜﺒﺎﺭ ﲨﻊ ﻣﻰﺷﻮﺩ ،ﺳﺒﺖ ﻣﺎﻝ ﻳﻬﻮﺩ ﻭ ﻳﻮﻡ ﺍﻻﺣﺪ ﻣﺎﻝ ﻧﺼﺎﺭﻯ ﺍﺳﺖ ﴰﺎﻫﻢ ﺭﻭﺯ ﻋﺮﻭﺑﻪ ﺭﺍﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻟﺬﺍ ﺁﻥ ﺭﺍ ﲨﻌﻪ ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﲨﻊ ﺷﺪﻧﺪ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ( ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﺩﺭ ﻛﺸﺎﻑ ﻣﺜﻞ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﻭ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﻧﺎﻡ ﺭﻭﺯ ﲨﻌﻪ ﻓﺒﻼ ﻋﺮﻭﺑﻪ ﺑﺪﻩ ﺍﺳﺖ . ﺑﻴﻀﺎﻭﻯ ﻫﻢ ﻣﺎﻧﻨﺪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺍﺳﻢ ﺁﻥ ﭘﻴﺸﺘﺮ ﻋﺮﻭﺑﻪ ﺑﻮﺩ .ﺻﺤﺎﺡ ﺑﻮﺩ .ﺻﺤﺎﺡ ﻣﻰﮔﻮﻳﺪ :ﻳﻮﻡ ﲨﻌﻪ ﳘﺎﻥ ﻳﻮﻡ ﻋﺮﻭﺑﻪ ﺍﺳﺖ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺭﺍ ﻣﻄﻠﻖ ﺍﺟﺘﻤﺎﻉ ﻧﺎﺱ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ . ﺁﻧﭽﻪ ﺍﺯ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺧﻠﻘﺖ ﺍﺷﻴﺎﺀ ﻓﺎﺭﻍ ﺷﺪ ...ﻣﺘﺨﺬ ﺍﺯ ﺗﺌﺮﺍﺕ ﻭ ﻳﺎ ﺍﺯ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ﺧﺪﺍ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺭﺍ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﺍﻓﺮﻳﺪ .ﻭ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﻇﺎﻫﺮﹰﺍ ﺍﻓﺴﺎﻧﻪﺍﻯ ﺑﻴﺶ ﻧﻴﺴﺖ ﻣﺮﺍﺩ ﺍﺯ ﺷﺶ ﺭﻭﺯ ﺩﺭ ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺍﺭﺽ« ﮔﻔﺘﻪﺍﱘ ﺩﻭﺭﺍﺎﺳﺖ ﻛﻪ ﻫﺮ ﻳﻜﻰ ﻣﻴﻠﻴﻮﺎ ﺳﺎﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﺁﻥ ﺭﻭﺯﻫﺎ ﺍﻳﻦ ﻫﻔﺘﻪﻫﺎ ﻭ ﺭﻭﺯﻫﺎﻯ ﺑﻴﺴﺖ ﭼﻬﺎﺭ ﺳﺎﻋﺘﻪ ﻧﺒﻮﺩ ﺗﺎ ﺑﮕﻮﺋﻴﻢ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﺁﻓﺮﻳﺪ ﻭ ﺭﻭﺯ ﻫﻔﺘﻢ ﻓﺎﺭﻍ ﺷﺪ . ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺑﺪﺭﺳﱴ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﺍﻳﺎﻡ ﻫﻔﺘﻪ ﺭﺍ ﭼﺮﺍ ﺑﻪ ﻫﻔﺖ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻫﻔﺘﻪ ﻫﻔﺖ ﺭﻭﺯ ﺍﺳﺖ ﺍﺯ ﻛﻰ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺭﻭﺯﻫﺎﻯ ﻣﺎﻩ ﺭﺍ ﺍﺯ ﺭﺅﻳﺖ ﻗﻤﺮ ﺗﺎ ﺭﺅﻳﺖ ﻗﻤﺮ ﺗﺎﺯﻩ ﺍﺳﺖ ﺗﻘﺴﻴﻢ ﻛﻨﻨﺪ ﭼﺮﺍ ﺑﻪ ﻫﻔﺖ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩﺍﻧﺪ؟ ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﻗﻤﺮ .ﻭﱃ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻛﺘﺐ ﻟﻐﺖ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﺭﻭﺯﻫﺎﻯ ﻫﻔﺘﻪ ﻳﻜﻨﺎﻡ ﮔﺬﺍﺭﺩﻩﺍﻧﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ. ﻳﻮﻡ ﺍﻻﺣﺮ )ﻳﻜﺸﻨﺒﻪ( ﺍﻭﻝ ﺍﻳﺎﻡ ﻫﻔﺘﻪ ،ﺍﺛﻨﲔ )ﺩﻭﺷﻨﺒﻪ( ﺭﻭﺯ ﺩﻭﻡ ﻫﻔﺘﻪ ،ﺛﻼﺙ ﻭ ﺛﻼﺛﺎ )ﺳﻪ ﺷﻨﺒﻪ( ﺭﻭﺯ ﺳﻮﻡ ﻫﻔﺘﻪ ،ﺍﺭﺑﻌﺎﺅ)ﭼﻬﺎﺭ ﺷﻨﺒﻪ( ﺭﻭﺯﻯ ﺍﺳﺖ ﻣﺎ ﺑﲔ ﺳﻪ ﺷﻨﺒﻪ ﻭ ﭘﻨﺠﺸﻨﺒﻪ ،ﲬﻴﺲ
)ﭘﻨﺠﺸﻨﺒﻪ( ﺭﻭﺯ ﭘﻨﺠﻢ ﻫﻔﺘﻪ ﺍﺳﺖ ،ﺷﺒﺖ )ﺷﻨﺒﻪ( ﺭﻭﺯﻯ ﺍﺳﺖ ﺍﺯ ﺍﻳﺎﻡ ﻫﻔﺘﻪ ﻣﺎ ﺑﲔ ﲨﻌﻪ ﻭ ﻳﻜﺸﻨﺒﻪ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﻭ ﲨﻌﻪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻗﺒﻼ ﺑﻪ ﺍﻥ ﻋﺮﻭﺑﻪ ﻣﻰﮔﻔﺘﻨﺪ .ﻭ ﭼﻮﻥ ﻳﻬﻮﺩ ﺷﻨﺒﻪ ﻭ ﻧﺼﺎﺭﻯ ﻳﻜﺸﻨﺒﻪ ﺭﺍ ﺑﺮﺍﻯ ﺍﺟﺘﻤﺎﻉ ﻫﻔﺘﮕﻰ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﺩﺭ ﺍﺳﻼﻡ ﻧﻴﺰ ﺭﻭﺯ ﻋﺮﻭﺑﻪ ﺭﺍ ﺭﻭﺯ ﺍﺟﺘﻤﺎﻉ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺁﻧﺮﺍ ﲨﻌﻪ ﻧﺎﻣﻴﺪﻧﺪ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺍﺟﺘﻤﺎﻉ ﺑﺮﺍﻯ ﳕﺎﺯ ﻭ ﻋﺒﺎﺩﺕ ﻭ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻌﻠﻮﻡ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﺁﻥ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﻃﻮﺭﻯ ﺍﻧﺘﺨﺎﺏ ﺷﺪ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺭﻭﺯ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ .ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺭﺍ ﺍﺟﺘﻤﺎﻉ ﻣﺮﺩﻡ ﺩﺭ ﻣﻌﺎﺑﺪ ﺫﻛﺮ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺩﺭ ﻟﻐﺖ ﻗﺪﱘ ﻧﺎﻡ ﺁﻥ ﻋﺮﻭﺑﻪ ﺑﻮﺩ. ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻯ ﺍﺯ ﺣﻀﺮﺗﺶ ﺳﺌﻮﺍﻝ ﻛﺮﺩ ﭼﺮﺍ ﲨﻌﻪ ،ﲨﻌﻪ ﻧﺎﻣﻴﺪﻩ ﺷﺪ؟ ﻓﺮﻣﻮﺩ :ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭﻭﺯ ﻣﻴﺜﺎﻕ )ﻋﺎﱂ ﺫﺭ (ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻭﻻﻳﺖ ﳏﻤﺪ ﻭ ﻭﺻﻴﺎﻭ ﲨﻊ ﻛﺮﺩ ﭘﺲ ﺑﻪ ﺟﻬﺖ ﲨﻊ ﺧﻠﻖ ﺁﻥ ﺭﺍ ﲨﻌﻪ ﻧﺎﻣﻴﺪ .ﺭﺟﺎﻝ ﺍﻳﻦ ﺣﺪﻳﺚ ﺟﺰ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﳘﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﻣﻮﺛﹼﻘﲔ ﺍﻧﺪ ﻭﻧﻴﺰ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺍﺯ ﳎﺎﻟﺲ ﺷﻴﺦ ﻭ ﺍﺧﺘﺼﺎﺹ ﻣﻔﻴﺪ ﻧﻴﺰ ﺍﻳﻦ ﺣﺪﻳﺚ ﻧﺜﻞ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. _______________________________________________ ﲨﻞ = ﺷﺘﺮ ﻧﺮ .ﺍﻳﻀ ﹰﺎ ﻃﻨﺎﺏ ﻛﺸﱴ)ﻗﺎﻣﻮﺱ -ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺩﺭ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﺷﺘﺮ ﻭ ﻧﻴﺰ ﻃﻨﺎﺏ ﻛﺸﱴ ﮔﻔﺘﻪ ﻭ ﻧﺮ ﺑﻮﺩﻧﺶ ﺭﺍ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ [٤٠:ﺳﻢ ﻛﺸﻨﺪﻩ ﺭﺍ ﺳﻢ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺑﺪﻥ ﻧﻔﻮﺫ ﻣﻰﻛﻨﺪ .ﺧﻴﺎﻁ ﺑﻪ ﻣﻌﲎ ﺳﻮﺯﻥ ﺍﺳﺖ .ﻋﺪﻩﺍﻯ ﺍﺯ ﻣﻔﺴﺮﺍﻥ »ﲨﻞ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺷﺘﺮ ﮔﺮﻓﺘﻪ ﻭ ﺍﻳﻨﻄﻮﺭ ﺗﻔﺴﲑ ﻛﺮﺩﻩﺍﻧﺪ :ﺁﺎ ﺑﻪ ﺸﺖ ﺩﺍﺧﻞ ﳕﻰﺷﻮﺩ ﺗﺎ ﺷﺘﺮ ﺩﺍﺧﻞ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺷﻮﺩ . ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﻣﻌﲎ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﺑﻌﻴﺪ ﺍﺳﺖ ﻳﻜﻰ ﺁﻧﻜﻪ ﻣﻨﺎﺳﺐ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺷﺘﺮ ﻧﻴﺴﺖ ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ »ﺍﺑﻞ« ﻭ ﻳﺎ»ﺑﻌﲑ« ﮔﻔﺘﻪ ﻣﻰﺷﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻣﻄﻠﻖ ﺷﺘﺮ ﺍﺳﺖ ﻧﻪ ﲨﻞ ﺯﻳﺮﺍ ﺷﺘﺮ ﻧﺮ ﺍﺧﺘﺼﺎﺻﻰ ﺍﺯ ﺍﻳﻦ ﺣﻴﺚ ﺗﺪﺍﺭﺩ ﻭﱃ ﺍﮔﺮ ﺟﻨﻞ ﺭﺍ ﺩﺭﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻃﻨﺎﺏ ﻛﺸﱴ ﺑﮕﲑﱘ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ٣ﻟﻐﺖ ﻣﻌﺘﱪ ﻧﻘﻞ ﺷﺪ ﺁﻥ ﺩﻭ ﺍﺷﻜﺎﻝ ﻭﺍﺭﺩ ﻧﻴﺴﺖ ﻭ ﻣﻌﲎ ﺍﻳﻦ ﻣﻰﺷﻮﺩ :ﻭﺍﺭﺩ ﺸﺖ ﳕﻰﺷﻮﺩ ﺗﺎ ﻃﻨﺎﺏ ﺑﺎﺩﺑﺎﻥ ﻛﺸﱴ )ﺑﺎ ﺁﻥ ﺿﺨﺎﻣﺖ( ﺍﺯ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺑﮕﺬﺭﺩ .ﻫﺮ ﺩﻭ ﺻﻮﺭﺕ ﺁﻳﻪ ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺩﺧﻮﻝ ﻛﻔﹼﺎﺭ ﺑﻪ ﺸﺖ ﺍﻣﻜﺎﻥﭘـﺬﻳﺮ ﻧﻴﺴﺖ. ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻡ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺭﻳﺴﻤﺎﻥ ﻛﺸﱴ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻳﻪ ﻃﻮﺭ ﺍﺣﺘﻤﺎﻝ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ] .ﻣﺮﺳﻼﺕ [٣٢:ﺻﻔﺮ ﺍﺻﻔﺮ ﺍﺳﺖ )ﺍﻗـﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﲨﺎﻟﺔ ﲨﻊ ﲨﻞ .ﻣﻬﲎ ﺁﻳﻪ :ﺁﻥ ﺁﺗﺶ ﺷﺮﺍﺭﻩ ﻫﺎﺋﻰ ﻣﻰﺍﻓﻜﻨﺪ ﭼﻮﻥ ﺑﻨﺎﺋﻰ ﺑﻠﻨﺪ ﻛﻪ ﮔﻮﺋﻰ ﺷﺘﺮﺍﻥ ﺯﺭﺩ ﮔﻮﻥ ﺍﺳﺖ . ﮔﻮﻳﺎ ﺷﺮﺍﺭﻩ ﺩﺭ ﺑﺰﺭﮔﻰ ﺑﻪ ﻗﺼﺮ ﻭ ﺩﺭ ﺭﻧﮓ ﺑﻪ ﺷﺘﺮ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ .ﻗﺼﺮ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺩﺭﺧﺖ ﺑﺰﺭﮒ ﻭ ﲨﺎﻟﺔ ﺭﺍ ﲨﻊ ﺑﻪ ﻣﻌﻨﺎﻯ ﺭﻳﺴﻤﺎﻥ ﻛﺸﱴ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. _______________________________________________ ﲨﻠﻪ = ﺍﺟﺰﺍﺀ ﲨﻊ ﺷﺪﻩ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ ]ﻓﺮﻗﺎﻥ [٣٢:ﭼﺮﺍ ﻗﺮﺁﻥ ﳘﻪ ﻳﻜﺒﺎﺭ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ؟ ﺭﺍﻏﺐ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﲨﺎﻝ ﺑﻪ ﻣﻌﲎ ﺯﻳﺒﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﻛﺜﺮﺕ ﺩﺭ ﲨﻠﻪ ﺑﺪﺍﻥ ﺍﻋﺘﺒﺎﺭ ﻣﻰﺑﺎﺷﺪ . _______________________________________________ ﺟﻢ = ﻛﺜﲑ .ﺑﺴﻴﺎﺭ -ﳎﻜﻊ ﺍﻟﺒﻴﺎﻥ -ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﻓﺠﺮ [٢٠:ﱂﹼ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻛﺮﺩﻥ ﻭ ﲨﻊ ﺷﺪﻩ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺟﻢ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺟﻢ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﻔﺖ ﻣﺮﺍﺩ ﺍﺳﺖ ﻧﻪ ﻣﺼﺪﺭ ﻳﻌﲎ :ﻣﲑﺍﺙ ﺭﺍ ﻳﻜﺠﺎ ﻣﻰﺧﻮﺭﻳﺪ )ﺍﻛﻠﻰ ﻛﻪ ﺷﺎﻣﻞ ﻧﺼﻴﺐ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ( ﻭ ﻣﺎﻝ ﺭﺍ ﺑﺴﻴﺎﺭ ﺩﻭﺳـﺖ ﻣﻴﺪﺍﺭﺩ. ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ ﻛﻪ ﺑﻪ ﻛﻤﻴﻞ ﻓﺮﻣﻮﺩ )ﺣﻜﻤﺖ (١٤٧ﺩﺭ ﺍﻳﻨﺠﺎ )ﺳﻴﻨﻪﻣﺒﺎﺭﻛﺶ(ﻋﻠﻢ ﺑﺴﻴﺎﺭﻯ ﻫﺴﺖ ﺍﻯ ﻛﺎﺵ ﺑﺮﺍﻯ ﺁﻥ ﺣﺎﻣﻞ ﭘﻴﺪﺍ ﻣﻰﻛﺮﺩﻡ »ﺟﻢ «ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ . ﺟﻨﺐ) :ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻠﻮ .ﻃﺮﻑ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ] :ﺗﻮﺑﻪ [٣٥:ﺑﺎ ﺁﺎﻠﻮﻳﺸﺎﻥ ﻭ ﭘﻴﺸﺎﻧﻴﺸﺎﻥ ﺩﺍﻍ ﻛﺮﺩﻩ ﻣﻰﺷﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٩١:ﺧﺪﺍ ﺭﺍ ﺫﻛﺮ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﺣﺎﻝ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﻧﺸﺴﱳ ﻭ ﺑﺮ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻳﻌﲎ ﺩﺭ ﺣﺎﻝ ﺧﻮﺍﺑﻴﺪﻥ ﻛﻪ ﺑﺮ ﻠﻮ ﻣﻰﺧﻮﺍﺑﻨﺪ . ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻣﻌﺎﱏ ﺍﺟﺘﻨﺎﺏ ﻭ ﺟﺎﻧﺐ ﻭ ﲡﻨﺐ ﻭ ﺟﻨﺎﺑﺖ ﻭ ﻏﲑﻩ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ . ] -١ﺍﺑﺮﺍﻫﻴﻢ [٣٥:ﻣﺮﺍ ﻭ ﻓﺮﺯﻧﺪﺍﱎ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ ﺑﺘﻬﺎ ﻛﻨﺎﺭ ﻛﻦ .ﻓﻌﻞ »ﺍﹶﺟﻨﺒﲎ« ﺍﺯ ﺟﺎﻧﺐ ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺍ ﺍﺯ ﺷﺮﻙ ﺩﺭ ﺟﺎﻧﺐ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﻗﺮﺍﺭ ﺑﺪﻩ ﻛﻪ ﻗﻬﺮﹰﺍ ﻣﻌﻨﺎﻯ ﺩﻭﺭﻯ ﻣﻰﺩﻫﺪ. ﺟﻨﺐ ﻭ ﺍﺟﻨﺐ ﺍﺯ ﻣﺎﺿﻰ ﻭ ﻣﺰﻳﺪ ﻫﺮ ﺩﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ . ] -٢ﻧﺴﺎﺀ [٣٦:ﺍﻭﱃ ﺑﺮ ﻭﺯﻥ ﺷﺘﺮ ﻭ ﺩﻭﻣﻰ ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ ﺍﺳﺖ ﻳﻌﲎ ﳘﺴﺎﻳﻪﺍﻯ ﻛﻪ ﻗﺮﺍﺑﺖ ﻧﺪﺍﺭﺩ ﺑﻪ ﺩﻟﻴﻞ ﻣﺎ ﻗﺒﻞ ﻛﻪ »ﻭﺍﳉﺎﺭﺫﻯ ﺍﻟﻘﺮﰉ« ﺍﺳﺖ ﻭ ﺭﻓﻴﻖ ﻧﺰﺩﻳﻚ ﻛﻪ ﺩﺭ ﺟﻨﺐ ﻭ ﻛﻨﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ» .ﺟﻨﺐ« ﺍﻭﱃ ﺻﻔﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺐ ﻭ ﻛﻨﺎﺭ. ] -٣ﺯﻣﺮ [٥٦:ﺟﻨﺐ ﻗﻬﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮﺍﻟﻠﹼﻪ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ ﮔﻮﺋﻰ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺩﺭ ﻛﻨﺎﺭ ﺧﺪﺍﺳﺖ ﻭ ﻳﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﺪﺍﺳﺖ . ] -٤ﺣﺞ [٣٦:ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺷﺘﺮﻫﺎﻯ ﻗﺮﺑﺎﱏ ﺍﺳﺖ ﻭ ﺟﻮﺏ ﺭﺍ ﻭﻗﻮﻉ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﻠﻮﻳﺸﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ ﺍﺯ ﺁﺎﲞﻮﺭﻳﺪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺍﺯ ﺑﺪﻥ ﻗﺮﺑﺎﱏ ﺍﺳﺖ . ] -٥ﻗﺼﺺ [١١:ﺑﻪ ﻧﻈﺮ ﻣﻴﺎﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ »ﺟﻨﺐ« ﺻﻔﺖ ﳏﺬﻭﻑ ﺑﺎﺷﺪ ﻣﺜﻞ ﻣﻜﺎﻥ ﺟﻨﺐ ﻳﻌﲎ :ﺍﻭ ﺭﺍ ﺍﺯ ﳏﻞ ﺩﻭﺭﻯ ﺩﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﺎﳕﻰ ﺩﺍﻧﺴﺘﻨﺪ. ] -٦ﻣﺎﺋﺪﻩ [٦:ﺟﻨﺎﺑﺖ ﺩﺭ ﺍﺛﺮ ﺧﺮﻭﺝ ﻣﲎ ﻭ ﻣﻘﺎﺭﺑﺖ ﻋﺎﺭﺽ ﺍﻧﺴﺎﻥ ﻣﻰﺷﻮﺩ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﻨﺐ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺩﺳﺘﻮﺭ ﺷﺮﻉ ﺍﺯ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻥ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﻛﻨﺎﺭ ﺷﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﳑﻜﻦ ﺍﺳﺖ ﻋﻠﹼﺘﺶ ﺍﻋﻢ ﻭ ﺷﺎﻣﻞ ﲤﺎﻡ ﳏﺮﻣﺎﺕ ﺩﺭ ﺣﺎﻝ ﺟﻨﺎﺑﺖ ﺑﺎﺷﺪ ﺍﺯ ﻗﺒﻴﻞ ﳕﺎﺯ ،ﻣﺲ ﺍﲰﺎﺀﺍﻟﻠﹼﻪ ﻭ ﻗﺮﺁﻥ ﻭ ﻏﲑﻩ ﻭ ﺩﺧﻮﻝ ﻣﺴﺎﺟﺪ ...ﭘﺲ ﺟﻨﺐ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﺏ ﻭ ﻛﻨﺎﺭ ﺷﺪﻩ ﺍﺳﺖ . ] -٧ﻗﺼﺺ [٢٩:ﺍﺯ ﻃﺮﻑ ﻛﻮﻩ ﻭ ﺍﺯ ﻧﺎﺣﻴﻪ ﺁﻥ ﺁﺗﺸﻰ ﺍﺣﺴﺎﺱ ﻛﺮﺩ. ] -٨ﺍﺳﺮﺍﺀ [٨٣:ﻇﺎﻫﺮﹰﺍ »ﲜﺎﻧﺒﻪ«ﻣﻔﻌﻮﻝ »ﻧﺄﻯ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﺪ ﻭ ﺟﺎﻧﺐ ﺧﻮﺩ ﺭﺍ ﺩﻭﺭ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺗﺒﻪ ﺛﺎﱏ ﺍﻋﺮﺍﺽ ﻭ ﻛﻨﺎﻳﻪ ﺍﺯ ﻧﺎ ﺩﻳﺪﻩ ﮔﺮﻓﱳ ﺣﻘﹼﺎﺳﺖ . _______________________________________________
ﺟﻨﺎﺡ = ﺑﺎﻝ .ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺟﻨﺎﺡ ،ﺑﺎﻝ ﭘﺮﻧﺪﻩ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ [٣٨:ﻭ ﻧﻪ ﭘﺮﻧﺪﻩﺍﻯ ﻛﻪ ﺑﻪ ﺩﻭ ﺑﺎﻟﺶ ﭘﺮﻭﺍﺯ ﻣﻰﻛﻨﺪ .ﻭ ﺩﻭ ﻃﺮﻑ ﺷﻰﺀ ﺭﺍ ﺩﻭ ﺟﻨﺎﺡ ﺁﻥ ﮔﻮﻳﻨﺪ ﻣﺜﻞ ﺩﻭ ﺟﻨﺎﺡ ﻛﺸﱴ ،ﺩﻭ ﺖ ﺍﻟﺴﻔﻴﻨ ﹸﺔ« ﻳﻌﲎ ﻛﺸﱴ ﺑﻪ ﻳﻚ ﻃﺮﻑ ﻣﻴﻞ ﻛﺮﺩ. ﺤ ِ ﺟﻨﺎﺡ ﻟﺸﮕﺮ ،ﺩﻭ ﺟﻨﺎﺡ ﺻﺤﺮﺍ ﻭ ﺩﻭ ﺟﻨﺎﺡ )ﺟﺎﻧﺐ( ﺍﻧﺴﺎﻥ ﻭ ﻓﻌﻞ ﺟﻨﺢ ﺩﺭ ]ﺍﻧﻔﺎﻝ [٦١:ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻛﺮﺩﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ » :ﺟﻨ ﻭ ﮔﻨﺎﻫﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺣﻖ ﻣﺎﻳﻞ ﻭ ﻛﻨﺎﺭ ﻣﻰﻛﻨﺪ ﺟﻨﺎﺡ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ ﺑﻪ ﺍﺧﺘﺼﺎﺭ(. ﺭﺍﺟﻊ ﺑﻪ ﺍﺻﻞ ﻛﻠﻤﻪ ﺁﻧﭽﻪ ﻧﻘﻞ ﺷﺪ ﻛﺎﰱ ﺍﺳﺖ ﺍﻳﻨﻚ ﺑﻪ ﭼﻨﺪ ﺁﻳﻪ ﻧﻈﺮ ﻣﻰﺍﻓﻜﻨﻴﻢ . ] -١ﺍﻧﻔﺎﻝ [٦١:ﺍﮔﺮ ﻛﻔﹼﺎﺭ ﺑﻪ ﻣﺴﺎﳌﺖ ﻣﻴﻞ ﻛﺮﺩﻧﺪ ﺗﻮ ﺑﻪ ﺁﻥ ﻣﻴﻞ ﻭ ﺗﻮﻛﹼﻞ ﺑﺮ ﺧﺪﺍ ﻛﻦ .ﺍﺯ ﻛﻠﻴﺖ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﺟﻨﮓ ﺗﻌﺮﺿﻰ ﺑﺎ ﻛﻔﹼﺎﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺟﻨﮓ ﺩﻓﺎﻋﻰ ﺍﺳﺖ ﻭ ﻫﺮﮔﺎﻩ ﻛﻔﹼﺎﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺟﻨﮓ ﺩﻓﺎﻋﻰ ﺍﺳﺖ ﻭ ﻫﺮﮔﺎﻩ ﻛﻔﹼﺎﺭ ﺑﻪ ﻓﻜﺮ ﳘﺰﻳﺴﱴ ﻣﺴﺎﳌﺖﺁﻣﻴﺰ ﺑﺎﺷﻨﺪ ﺍﺳﻼﻡ ﺑﺎ ﺁﺎﻛﺎﺭﻯ ﻧﺪﺍﺭﺩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ »ﻗﺘﺎﻝ« ﺑﺮﺭﺳﻰ ﺧﻮﺍﻫﺪ ﺷﺪ .ﺍﻧﺸﺎﺍﻟﻠﹼﻪ . ] -٢ﺍﺳﺮﺍﺀ [٢٤:ﺑﺎﻝ ﻣﺬﻟﹼﺖ ﺭﺍ ﺍﺯ ﻣﻬﺮﺑﺎﱏ ﺑﺮ ﺁﻥ ﺩﻭ ﺑﻪ ﺧﻮﺍﺑﺎﻥ ﻭ ﺑﮕﻮ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮ ﺁﻥ ﺩﻭ ﺭﺣﻢ ﻛﻦ . ﺑﭽﻪ ﭘﺮﻧﺪﮔﺎﻥ ﻭﻗﺘﻴﻜﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺷﺎﻥ ﺑﻼﻧﻪ ﺑﺎﺯﮔﺸﺖ ﻭ ﻃﻌﺎﻡ ﺁﻭﺭﺩ ،ﺑﺎﳍﺎﻯ ﺧﻮﺩ ﺭﺍ ﻣﻰﺧﻮﺍﺑﺎﻧﻨﺪ ﻭ ﺣﺮﻛﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﺩﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﺣﺲ ﺭﲪﺖ ﻭ ﻣﻬﺮﺑﺎﱏ ﻣﺎﺩﺭ ﲢﺮﻳﻚ ﺷﺪﻩ ﺗﺎ ﺑﻪ ﺁﺎ ﺩﺍﻧﻪ ﺑﺪﻫﺪ .ﮔﺎﻫﻌﻰ ﻣﺎﺩﺭ ﺍﺯ ﻛﺜﺮﺕ ﺭﲪﺖ ﺑﺎﳍﺎﻯ ﺧﻮﺩ ﺭﺍ ﻣﻰﮔﺸﺎﻳﺪ ﻭ ﻣﻴﺨﻮﺍﺑﺎﻧﺪ ﻭ ﺑﭽﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺑﺎﳍﺎ ﻣﻰﮔﲑﺩ ﺗﺎ ﮔﺮﻡ ﻭ ﳏﻔﻮﻅ ﺷﻮﻧﺪ. ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻫﺮﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺩﺍﺭﺩ ﺑﻨﺎﺑﺮ ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﻣﻌﲎ ﺁﻥ ﺍﺳﺖ :ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻓﺮﻭﺗﲎ ﻭ ﺗﻮﺍﺿﻊ ﻛﻦ ﻭ ﺧﻮﺩﺕ ﺭﺍﻛﻮﭼﻚ ﻧﺸﺎﻥ ﺑﺪﻩ ﺗﺎ ﺭﲪﺖ ﺁﺎ ﺭﺍ ﲢﺮﻳﻚ ﻛﲎ ،ﺩﺭ ﺍﻳﻦ ﲪ ِﺔ« ﺍﺯ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭ ﺑﻨﺎ ﺑﺮ ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ ﺁﺎ ﲪﺎﻳﺖ ﻛﻦ ﻭ ﺁﺎ ﺭﺍ ﺯﻳﺮ ﺑﺎﻝ ﺧﻮﺩﺕ ﺑﮕﲑ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ » ِﻣ ﻦ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ« ﺍﺯ ﺟﺎﻧﺐ ﺻﻮﺭﺕ » ِﻣ ﻦ ﺍﻟﺮ ﻓﺮﺯﻧﺪ ﺍﺳﺖ .ﻭﱃ ﺑﻘﺮﻳﻨﻪ » ِﻣ ﻦ ﺍﻟﺬﹸﻟﹼﻪ «ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﺘﺮ ﻭ ﺑﻠﻜﻪ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺍﺳﺖ ﺍﻣﺎ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ »ﺍِﻣﺂ ﻳ ﺒ ﹸﻠ ﻐﻦِ ﻋ ﻨ ِﺪ ﻙ ﺍﹾﻟ ﹶﻜِﺒ ﺮ ﹶﺍ ﺣ ﺪ ﻫﻤﺎ ﹶﺍ ﻭ ﻛِﻼ ﻫﻤﺎ« ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﺘـﺮ ﻣﻰﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﭘﲑﻣﺮﺩ ﻭ ﭘﲑ ﺯﻥ ﺑﻮﺩﻥ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ :ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﲪﺎﻳﺖ ﻓﺮﺯﻧﺪ ﺑﻴﺸﺘﺮ ﺍﺳﺖ . ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ]ﺣﺠﺮ] [٨٨:ﺷﻌﺮﺍﺀ [٢١٥:ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺭﲪﺖ ﺍﺯ ﺟﺎﻧﺐ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ] -٣ﻃﻪ [٢٢:ﺟﻨﺎﺡ ﺑﻪ ﻣﻼﺣﻈﻪ ﻣﻌﲎ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺩﺳﺖ ،ﺑﺎﺯﻭ ،ﻭ ﺯﻳﺮ ﺑﻐﻞ ،ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ،ﺿﻢ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻛﺮﺩﻥ ﺍﺳﺖ ﺍﳌﻴﺰﺍﻥ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺟﻨﺎﺡ ﺩﺭ ﺁﻳﻪ ﺯﻳﺮ ﺑﻐﻞ ﺑﺎﺷﺪ ﻳﻌﲎ :ﺩﺳﺘﺖ ﺭﺍ ﺑﻪ ﺯﻳﺮ ﺑﻐﻠﺖ ﲨﻊ ﻛﻦ ﺗﺎ ﺳﻔﻴﺪ ﻭ ﰉ ﻋﻠﹼﺖ ﺧﺎﺭﺝ ﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻳﻦ ﺁﻳﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺁﻳﻪ ]ﳕﻞ [١٢:ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺐ« ﺍﺣﺘﻤﺎﻝ ﺑﺴﻴﺎﺭ ﺩﺍﺩﻩﺍﻧﺪ ﺍﳌﻴﺰﺍﻥ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺍﺣﺘﻤﺎﻻﺕ ،ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺁﻧﺴﺖ ﻣﻮﺳﻰ ﺑﺮﺍﻯ ﺧـﻮﺩ ﻚ ِﻣ ﻦ ﺍﻟﺮﻫ ِ ﻚ ﺟﻨﺎ ﺣ ﺿ ﻤ ﻢ ِﺍﹶﻟ ﻴ ] -٤ﻗﺼﺺ [٣٢:ﺩﺭﺑﺎﺭﻩ »ﻭﺍ ﺗﻮﺍﺿﻊ ﻭ ﺧﺸﻮﻉ ﺭﺍ ﻋﺎﺩﺕ ﻭ ﺻﻔﺖ ﻗﺮﺍﺭ ﺑﺪﻫﺪ ﻭ ﺭﻫﺒﺖ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻧﻜﻨﺪ ﻭ ﺍﻳﻦ ﻧﻈﲑ ﺁﻧﺴﺖ ﻛﻪ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﻣﺮ ﺷﺪ ﻛﻪ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﻣﺘﻮﺍﺿﻊ ﺑﺎﺷﺪ ]ﺣﺠﺮ) [٨٨:ﺭﺟﻮﻉ ﺑﻪ ﺍﳌﻴﺰﺍﻥ( . ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﻢ ﻣﺮﺍﺩ ﺍﻥ ﺑﺎﺷﺪ ﻛﻪ ﻫﺮ ﻭﻗﺖ ﺭﻋﱮ ﻭ ﺗﺮﺳﻰ ﺑﺮ ﺗﻮ ﻋﺎﺭﺽ ﺷﺪ ﺩﺳﺘﺖ ﺭﺍ ﺑﺮ ﺳﻴﻨﻪﺍﺕ ﺑﮕﺬﺍﺭ ﭼﻮﻥ ﺍﻳﻦ ﺳﺨﻦ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﺑﺮﻭﺩ .ﺭﻓﱳ ﺑﻪ ﺑﺎﺭﮔﺎﻩ ﻓﺮﻋﻮﻥ ﻗﻬﺮﹰﺍ ﺗﻮﺃﻡ ﺑﺎ ﺗﺮﺱ ﻭ ﻟﺮﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻟﺬﺍ ﺍﻣﺮ ﺷﺪ ﭼﻮﻥ ﺍﻭ ﺭﺍ ﺧﻮﰱ ﻓﺮﺍ ﮔﲑﺩ ﺩﺳﺖ ﺑﺮ ﺳﻴﻨﻪ ﺧﻮﺩ ﮔﺬﺍﺭﺩ. ] -٥ﺑﻘﺮﻩ» [١٥٨:ﺟﻨﺎﺡ« ٢٥ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻣﻴﻞ ﺍﺯ ﺣﻖ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺗﻘﺮﻳﺒﹰﺎ ﺑﺎ ﳏﺬﻭﺭ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﻭ ﮔﻨﺎﻩ ﻣﺮﺍﺩﻑ ﺍﺳﺖ ﻣﺜﻼ] :ﺑﻘﺮﻩ [٢٨٢:ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮ ﴰﺎ ﳏﺬﻭﺭﻯ ﻭ ﺣﺮﺟﻰ ﻧﻴﺴﺖ ﻛﻪ ﺁﻧﺮﺍ ﻧﻨﻮﻳﺴﻴﺪ. ] -٦ﻓﺎﻃﺮ .[١:ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﮔﻔﺘﮕﻮﺳﺖ ﺍﻭﻝ :ﺁﻧﻜﻪ ﻣﻼﺋﻜﻪ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺧﺪﺍﻳﻨﺪ .ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﻣﻨﺤﺼﺮ ﺑﻮﺣﻰ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ :ﻣﻼﺋﻜﻪ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺧﺪﺍﻳﻨﺪ. ﻭ ﺧﺪﺍ ﺁﺎ ﺭﺍ ﺑﺎ ﻭﺣﻰ ﺑﻪ ﺳﻮﻯ ﺍﻧﺒﻴﺎﺀ ﻣﻰﻓﺮﺳﺘﻨﺪ ﻭﱃ ﺍﻭﻻ ﲤﺎﻡ ﻣﻼﺋﻜﻪ ﻭﺣﻰ ﺁﻭﺭ ﻧﻴﺴﺘﻨﺪ ﺣﺎﻝ ﺁﻧﻜﻪ »ﻣﻼﺋﻜﻪ« ﲨﻊ ﳏﻠﹼﻰ ﺑﻪ ﺍﻟﻒ ﻭ ﻻﻡ ﺍﺳﺖ ﻭ ﺍﻓﺎﺩﻩ ﻋﻤﻮﻡ ﻣﻰﻛﻨﺪ ﺛﺎﻧﻴﹰﺎ ﻣﻼﺋﻜﻪ ﻣﺄﻣﻮﺭﻳﺖﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧﺪ ﻭ ﺑﺮﺍﻯ ﻫﺮ ﻛﺎﺭﺗﻜﻮﻳﲎ ﻭ ﺗﺸﺮﻳﻌﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺑﺮﺍﻯ ﻗﺒﺾ ﺭﻭﺡ ،ﺑﺮﺍﻯ ﺑﺎﺭﺍﻥ ،ﺑﺮﺍﻯ ﻧﻮﺷﱳ ﺍﻋﻤﺎﻝ ﺑﻨﺪﮔﺎﻥ ﻭ ﲤﺜﻴﺖ ﻛﺎﺭﻫﺎﻯ ﺧﺎﺭﺝ ﺍﺯ ﴰﺎﺭ . ﺑﻌﺪ ﺍﺯ ﻣﻠﻬﻢ ﺷﺪﻥ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﻳﺪﻡ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺑﺮ ﺧﻼﻑ ﻋﺪﻩﺍﻯ ﺁﻥ ﺭﺍ ﺍﻋﻢ ﮔﺮﻓﺘﻪ ﻭ ﻓﺮﻣﻮﺩﻩ :ﻣﻮﺟﱮ ﺑﺮ ﺍﻳﻦ ﲣﺼﻴﺺ ﻧﺪﺍﺭﱘ .ﻗﺮﺁﻥ ﻛﻠﻤﻪ ﺭﺳﻞ ﺭﺍ ﺑﺮ ﻏﲑ ﺁﻭﺭﻧﺪﮔﺎﻥ ﻭﺣﻰ ﺍﻃﻼﻕ ﻛﺮﺩﻩ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ] [٦١:ﻳﻮﻧﺲ] [٢١:ﻋﻨﻜﺒﻮﺕ.[٣١ : ﺩﻭﻡ :ﻣﺮﺍﺩ ﺍﺯ ﺍﺟﻨﺤﻪ )ﺑﺎﳍﺎ( ﺩﺭ ﺁﻳﻪ ﭼﻴﺴﺖ؟ ﻣﻼﺋﻜﻪ ﺩﻭ ﺩﻭ ،ﺳﻪ ﺳﻪ ،ﭼﻬﺎﺭﭼﻬﺎﺭ ،ﺑﺎﻝ ﺩﺍﺭﻧﺪ ﻳﻌﲎ ﭼﻪ؟ ﻋﺪﻩ ﻛﺜﲑﻯ ﺍﺯ ﻣﻔﺴﺮﻳﻦ ﺍﻣﺜﺎﻝ ﻃﱪﺳﻰ ،ﻓﻴﺾ ،ﺯﳐﺸﺮﻯ ،ﺑﻴﻀﺎﻭﻯ ،ﺍﺑﻦ ﻛﺜﲑ ،ﻭ ﻏﲑﻩ ﺟﻨﺎﺡ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺑﺎﻝ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ :ﺑﻌﻀﻰ ﺳﻪ ﺑﺎﻝ ﻭ ﺑﻌﻀﻰ ﭼﻬﺎﺭ ﺑﺎﻝ ،ﺑﻌﻀﻰ ﺳﻪ ﺑﺎﻝ ﻭ ﺑﻌﻀﻰ ﭼﻬﺎﺭ ﺑﺎﻝ ﺩﺍﺭﻧﺪ ﺣﱴ ﺯﳐﺸﺮﻯ ﺩﺭ ﳏﻞﹼ ﻗﺮﺍﺭ ﮔﺮﻓﱳ ﺑﺎﻝ ﺳﻮﻡ ﲝﺚ ﻛﺮﺩﻩ ،ﻳﻚ ﺍﺣﺘﻤﺎﻟﺶ ﺁﻧﺴﺖ ﻛﻪ ﳏﻞﹼ ﺑﺎﻝ ﺳﻮﻡ ﻣﺎ ﺑﲔ ﻛﺘﻒ ﻣﻠﻚ ﺍﺳﺖ .ﻭﱃ ﺗﻮﺟﻪ ﻧﻜﺮﺩﻩ ﻛﻪ ﻣﻠﻚ ﺟﺴﻢ ﻧﻴﺴﺖ ﻛﺘﻒ ﻭ ﻣﻴﺎﻥ ﺩﻭ ﻛﺘﻒ ﺍﺯ ﻛﺠﺎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ . ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﻣﻠﻚ ﳎﻬﺰ ﺍﺳﺖ ﺑﻪ ﻧﲑﻭﺋﻴﻜﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﭘﺮﻧﺪﻩ ﺍﺯ ﺑﺎﻟﺶ ﺑﺪﺍﻥ ﻭﺳﻴﻠﻪ ﺍﺯ ﺁﲰﺎﻥ ﺑﻪ ﺯﻣﲔ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ...ﻭ ﳎﺮﺩ ﺍﻃﻼﻕ ﻟﻔﻆ ﻻﺯﻡ ﻧﮕﺮﻓﺘﻪ ﻛﻪ ﻣﺎﻧﻨﺪ ﭘﺮﻧﺪﻩ ﺑﺎﻝ ﻣﺎﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺩﺍﺭﻡ ﻛﻪ ﻣﻮﺿﻮﻉ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﺑﺎﻝ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﺮﺍﺗﺐ ﻗﺪﺭﺕ ﻭ ﻛﺎﺭ ﻣﻠﻚ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﺎﻝ ﻋﺎﺩﻯ ﻭ ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﻧﺰﻭﻝ ﻭ ﻋﺮﻭﺝ ﺍﺯ ﻧﲑﻭﺋﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ﺑﺎﻝ ﭘﺮﻧﺪﻩ .ﮔﺮﭼﻪ ﺁﻥ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﺣﻖ ﺍﺳﺖ. ﻣﺜﻼ ﻓﺮﺷﺘﻪ ﺍﻳﻜﻪ ﻓﻘﻂ ﻳﻚ ﺷﻐﻞ ﺑﻪ ﺍﻭ ﳏﻮﻝ ﺷﺪﻩ ﺩﺍﺭﺍﻯ ﻳﻚ ﺟﻨﺎﺡ ﻭ ﻣﻠﻜﻪﺍﻯ ﻛﻪ ﺩﻭ ﻛﺎﺭ ﺑﺮ ﺍﻭ ﳏﻮﻝ ﺷﺪﻩ ﺻﺎﺣﺐ ﺩﻭ ﺟﻨﺎﺡ ﺍﺳﺖ ﻭ ﻫﻜﺬﺍ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺻﺎﰱ ﻭ ﻛﺸﺎﻑ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭﺷﺐ ﻣﻌﺮﺍﺝ ﺟﱪﺋﻴﻞ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﺷﺸﺼﺪ ﺑﺎﻝ ﺩﺍﺷﺖ ﻇﺎﻫﺮﹰﺍ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺸﺼﺪ ﻛﺎﺭ ﳐﺘﻠﻒ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺭﺟﻮﻉ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻼ ﺷﺨﺼﻰ ﻫﻢ ﻭ ﻭﺯﻳﺮ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﻭ ﻫﻢ ﻣﺪﻳﺮ ﻛﺎﺭﺧﺎﻧﻪ ﻭ ﻏﲑﻩ ،ﻛﺎﺭﻫﺎﻯ ﺟﱪﺋﻴﻞ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﻨﻈـﻮﺭ ﺗﻔـﺎﻭﺕ ﻧﲑﻭﻫﺎﻯ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺟﻨﺎﺡ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻃﺮﻑ ﺍﺳﺖ .ﻓﺮﺷﺘﻪ ﻳﻚ ﻃﺮﰱ ﻭ ﺩﻭ ﻃﺮﰱ ﻭ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﺩﺳﺖ ﺍﺳﺖ ﻓﺮﺷﺘﻪ ﻳﻚ ﺩﺳﱴ ﻭ ﺩﻭ ﺩﺳﱴ ﻳﻌﲎ ﺁﻧﻜﻪ ﻳﻚ ﻛﺎﺭ ﻭ ﻳﻚ ﻣﺄﻣﻮﺭﻳﺖ ﻭ ﺁﻧﻜﻪ ﺩﻭ ﻛﺎﺭ ﻭ ﺩﻭ ﻣﺄﻣﻮﺭﻳﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﺎ ﺗﻌﺪﺩ ﺷﻐﻞ ﻳﺎ ﺗﻔﺎﻭﺕ ﻧﲑﻭﻫﺎﻯ ﺁﺎﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ.
ﺨ ﹾﻠ ِﻖ ﻣﺎ ﻳﺸﺎ ُﺀ« ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﺍﺷﺎﺭﻩ ﺑﺮ ﻣﻠﻚ ﻭ ﺟﻨﺎﺡ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﭽﻪ ﲞﻮﺍﻫﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺯﻳﺎﺩ ﻣﻰﻛﻨﺪ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﭼﻬﺎﺭ ﻣﻨﺼﺐ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻭ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﺳﻮﻡ» :ﻳﺰﻳ ﺪ ﰱ ﺍﹾﻟ ﻗﺎﺩﺭ ﺍﺳﺖ. _______________________________________________ ﺟﻨﺐ = )ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻠﻮ. ﻃﺮﻑ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ: ]ﺗﻮﺑﻪ [٣٥:ﺑﺎ ﺁﺎ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻭ ﭘﻴﺸﺎﻧﻴﻬﺎﻳﺸﺎﻥ ﺩﺍﻍ ﮐﺮﺩﻩ ﻣﻰﺷﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٩١:ﺧﺪﺍ ﺭﺍ ﺫﮐﺮ ﻣﻰﮐﻨﻨﺪ ﺩﺭ ﺣﺎﻝ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﻧﺸﺴﱳ ﻭ ﺑﺮ ﻠﻮﻫﺎﻳﺸﺎﻥ ﻳﻌﲏ ﺩﺭ ﺣﺎﻝ ﺧﻮﺍﺑﻴﺪﻥ ﮐﻪ ﺑﺮ ﻠﻮ ﻣﻰﺧﻮﺍﺑﻨﺪ. ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻣﻌﺎﱏ ﺍﺟﺘﻨﺎﺏ ﻭ ﺟﺎﻧﺐ ﻭ ﲡﻨﺐ ﻭ ﺟﻨﺎﺑﺖ ﻭ ﻏﲑﻩ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺍﻳﻦ ﮐﻠﻤﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﮐﻨﻴﻢ. ] -١ﺍﺑﺮﺍﻫﻴﻢ [٣٥:ﻣﺮﺍ ﻭ ﻓﺮﺯﻧﺪﺍﱎ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ ﺑﺘﻬﺎ ﮐﻨﺎﺭ ﮐﻦ .ﻓﻌﻞ »ﺍﹶﺟﻨﺒﲏ« ﺍﺯ ﺟﺎﻧﺐ ﺍﺳﺖ ﻳﻌﲏ ﻣﺮﺍ ﺍﺯ ﺷﺮﮎ ﺩﺭ ﺟﺎﻧﺐ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﻗﺮﺍﺭ ﺑﺪﻩ ﮐﻪ ﻗﻬﺮﹰﺍ ﻣﻌﻨﺎﻯ ﺩﻭﺭﻯ ﻣﻰﺩﻫﺪ. ﺟﻨﺐ ﻭ ﺍﺟﻨﺐ ﺍﺯ ﻣﺎﺿﻰ ﻭ ﻣﺰﻳﺪ ﻫﺮ ﺩﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ. ] -٢ﻧﺴﺎﺀ [٣٦:ﺍﻭﱃ ﺑﺮ ﻭﺯﻥ ﺷﺘﺮ ﻭ ﺩﻭﻣﻰ ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ ﺍﺳﺖ ﻳﻌﲏ ﳘﺴﺎﻳﻪﺍﻯ ﮐﻪ ﻗﺮﺍﺑﺖ ﻧﺪﺍﺭﺩ ﺑﺪﻟﻴﻞ ﻣﺎﻗﺒﻞ ﮐﻪ »ﻭﺍﳉﺎﺭ ﺫﻱ ﺍﻟﻘﺮﰊ« ﺍﺳﺖ ﻭ ﺭﻓﻴﻖ ﻧﺰﺩﻳﮏ ﮐﻪ ﺩﺭ ﺟﻨﺐ ﻭ ﮐﻨﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ» .ﺟﻨﺐ« ﺍﻭﱃ ﺻﻔﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﲏ ﳎﻨﻮﺏ ﻭ ﺩﻭﻣﻰ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺐ ﻭ ﮐﻨﺎﺭ. ] -٣ﺯﻣﺮ [٥٦:ﺟﻨﺐ ﻗﻬﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮﺍﷲ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ ﮔﻮﺋﻰ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺩﺭ ﮐﻨﺎﺭ ﺧﺪﺍﺳﺖ ﻭ ﻳﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﺪﺍﺳﺖ. ] -٤ﺣﺞ [٣٦:ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺷﺘﺮﻫﺎﻯ ﻗﺮﺑﺎﱏ ﺍﺳﺖ ﻭﺟﻮﺏ ﺭﺍ ﻭﻗﻮﻉ ﻣﻌﲎ ﮐﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﮐﻪ ﻠﻮﻫﺎﻳﺸﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ ﺍﺯ ﺁﺎ ﲞﻮﺭﻳﺪ .ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺑﺪﻥ ﻗﺮﺑﺎﱏ ﺍﺳﺖ. ] -٥ﻗﺼﺺ [١١:ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ »ﺟﻨﺐ« ﺻﻔﺖ ﳏﺬﻭﻑ ﺑﺎﺷﺪ ﻣﺜﻞ ﻣﮑﺎﻥ ﺟﻨﺐ ﻳﻌﲏ :ﺍﻭ ﺭﺍ ﺍﺯ ﳏﻞﹼ ﺩﻭﺭﻯ ﺩﻳﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺁﺎ ﳕﻰﺩﺍﻧﺴﺘﻨﺪ. ] -٦ﻣﺎﺋﺪﻩ [٦:ﺟﻨﺎﺑﺖ ﺩﺭ ﺍﺛﺮ ﺧﺮﻭﺝ ﻣﲎ ﻭ ﻣﻘﺎﺭﺑﺖ ﻋﺎﺭﺽ ﺍﻧﺴﺎﻥ ﻣﻰﺷﻮﺩ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﻨﺐ ﮔﻮﻳﻨﺪ ﮐﻪ ﺩﺭ ﺩﺳﺘﻮﺭ ﺷﺮﻉ ﺍﺯ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻥ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﮐﻨﺎﺭ ﺷـﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﳑﮑﻦ ﺍﺳﺖ ﻋﻠﹼﺘﺶ ﺍﻋﻢ ﻭ ﺷﺎﻣﻞ ﲤﺎﻡ ﳏﺮﻣﺎﺕ ﺩﺭ ﺣﺎﻝ ﺟﻨﺎﺑﺖ ﺑﺎﺷﺪ ﺍﺯ ﻗﺒﻴﻞ ﳕﺎﺯ ،ﻣﺲ ،ﺍﲰﺎﺀ ﺍﷲ ﻭ ﻗﺮﺁﻥ ﻭ ﻏﲑﻩ ﻭ ﺩﺧﻮﻝ ﻣﺴﺎﺟﺪ ...ﭘﺲ ﺟﻨﺐ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﺏ ﻭ ﮐﻨﺎﺭ ﺷﺪﻩ ﺍﺳﺖ. ] -٧ﻗﺼﺺ [٢٩:ﺍﺯ ﻃﺮﻑ ﮐﻮﻩ ﻭ ﺍﺯ ﻧﺎﺣﻴﻪ ﺁﻥ ﺁﺗﺸﻰ ﺍﺣﺴﺎﺱ ﮐﺮﺩ. ] -٨ﺍﺳﺮﺍﺀ [٨٣:ﻇﺎﻫﺮﹰﺍ »ﲜﺎﻧﺒﻪ« ﻣﻔﻌﻮﻝ »ﻧﺄﻱ« ﺍﺳﺖ ﻳﻌﲏ ﺍﻋﺮﺍﺽ ﻣﻰﮐﻨﺪ ﻭ ﺟﺎﻧﺐ ﺧﻮﺩ ﺭﺍ ﺩﻭﺭ ﻣﻰﮐﻨﺪ ﮐﻪ ﻣﺮﺗﺒﻪ ﺛﺎﱐ ﺍﻋﺮﺍﺽ ﻭ ﮐﻨﺎﻳﻪ ﺍﺯ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﱳ ﺣﻖ ﺍﺳﺖ. _______________________________________________ ﺟﻨﺪ = ﺳﭙﺎﻩ] .ﺻﺎﻓﺎﺕ [١٧٣:ﺷﭙﺎﻩ ﻣﺎ ﺁﺎﻳﻨﺪ ﭘﲑﻭﺯ .ﲨﻊ ﺁﻥ ﺟﻨﻮﺩ ﻭ ﺍﺟﻨﺎﺩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺍﻭﱃ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ.[٢٤٩: ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺟﻨﺪ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﺯﻣﲔ ﺳﺨﺖ ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺭﺍﻏﺐ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﺳﭙﺎﻩ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﻓﺸﺮﺩﻩ ﺑﺌﺪﻥ ﻭ ﳏﻜﻤﻰ ،ﺟﻨﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﭼﻨﺪ ﺁﻳﻪ ﺗﻮﺿﻴﺢ ﺑﺪﻫﻴﻢ. ] -١ﻳﺲ.[٢٨: ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻣﺮﺩ ﻣﺆﻣﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺩﻓﺎﻉ ﻛﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﻛﺸﺘﻨﺪ ﻳﻌﲎ :ﺑﻌﺪ ﺍﺯ ﺍﻭ ﺳﭙﺎﻫﻰ ﺍﺯ ﺁﲰﺎﻥ ﺑﺮﻗﻮﻡ ﺍﻭ ﻧﻔﺮﺳﺘﺎﺩﱘ ﻭ ﻧﺎﺯﻝ ﻛﻨﻨﺪﻩ ﻧﺒﻮﺩﱘ )ﻭ ﺍﺯ ﺍﻭﻝ ﻛﺎﺭﻣﺎﻥ ﭼﻨﲔ ﻧﺒﻮﺩﻩ ﺍﺳﺖ( ﻧﺒﻮﺩ ﻣﮕﺮ ﻳﻚ ﺻﻴﺤﻪ ﺁﻥ ﮔﺎﻩ ﳘﻪ ﺁﺭﺍﻡ ﺷﺪﻧﺪ ﻭ ﻣﺮﺩﻧﺪ. ﺍﮔﺮ ﮔﻮﻳﻨﺪ :ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻫﺴﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻣﻠﻚ ﻓﺮﺳﺘﺎﺩ ﻣﺜﻞ ]ﺗﻮﺑﻪ] [٢٦ :ﺍﺣﺰﺍﺏ [٩:ﻭ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﲔ« ﻣﺎ ﺍﺯ ﺍﻭﻝ ﭼﻨﲔ ﻧﺒﻮﺩﱘ ،ﺍﻳﻦ ﺩﻭ ﺑﺎ ﻫﻢ ﭼﻪ ﻃﻮﺭ ﲨﻊ ﻣﻰﺷﻮﻧﺪ؟!! ﺟﻨﮓ ﺑﺪﺭ ﻭ ﺣﻨﲔ ﺍﺳﺖ ﻭﱃ ﺩﺭﺁﻳﻪ ﻓﻮﻕ ﻣﻰﮔﻮﻳﺪ » ﻭ ﻣﺎ ﻛﹸﻨﺎ ﻣ ﻨﺰِﻟ ﲔ« ﻟﺸﮕﺮ ﻛﺸﻴﻬﺎﻯ ﻣﻌﻤﻮﻝ ﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺎﺭ ﻣﺎ ﺍﻳﻨﻄﻮﺭ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻟﺸﮕﺮ ﻫﺎﺋﻰ ﺑﻔﺮﺳﺘﻴﻢ ﺗﺎ ﺑﺎ ﻣﺮﺩﻡ ﺑﺪﻛﺎﺭ ﺟﻨﮓ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺑﻴﻨﻴﻢ ﮔﻮﺋﻴﻢ :ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻏﺮﺽ ﺍﺯ »ﻣﺎ ﻛﹸﻨﺎ ﻣ ﻨﺰِﻟ ﻛﻪ ﻛﺪﺍﻡ ﻃﺮﻑ ﻏﺎﻟﺐ ﺑﻮﺳﻴﻠﻪ ﺻﻴﺤﻪ ﻭ ﺻﺎﻋﻘﻪ ﻭ ﻏﲑﻩ ﻛﺎﺭ ﺑﺪﮔﺎﺭﺍﻥ ﺭﺍ ﻳﻚ ﺳﺮﻩ ﻣﻰﻛﻨﻴﻢ ،ﺟﻨﻮﺩﻳﻜﻪ ﺩﺭ ﺍﺣﺰﺍﺏ ﻭ ﺣﻨﲔ ﻭ ﻏﲑﻩ ﺁﻣﺪﻧﺪ ﳘﻪ ﺟﻨﻮﺩ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻧﺪ ﻭ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﺮﺩﻧﺪ ﻭ ﺭﻓﺘﻨﺪ ﰉ ﺁﻧﻜﻪ ﻣﺮﺩﻡ ﻗﺪﺭﺕ ﻣﻘﺎﺑﻠﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﲔ« ﻧﺴﺒﺖ ﺑﻪ ﺍﻧﺒﻴﺎﺀ ﺳﻠﻒ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺯﻣﺎﻥ ﻗﺮﺁﻥ ﺑﻪ ﺧﺎﻃﺮ ﻋﻈﻤﺖ ﺁﻭﺭﺩﻧﺪﻩ ﻗﺮﺁﻥ ﺟﻨﻮﺩ ﻧﺎﺯﻝ ﺷﺪﻧﺪ. ﺭﳐﺸﺮﻯ ﺍﻳﻦ ﺳﺌﻮﺍﻝ ﺭﺍ ﻃﺮﺡ ﳕﻮﺩﻩ ﻭ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ» :ﻣﺎ ﻛﻨﺎ ﻣ ﻨﺰﻟ ﺍﻳﻦ ﺟﻮﺍﺏ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﻭ ﳕﻰﺗﻮﺍﻥ ﮔﻔﺖ ﺳﻨﺖ ﺧﺪﺍ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺗﻐﻴﲑ ﻳﺎﻓﺖ . ] -٢ﻳﺲ.[٧٥: ﺼ ﺮ ﻫ ﻢ ﻭ ﻫ ﻢ« ﺑﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭ ﺿﻤﲑ »ﳍﻢ« ﺑﺮﺍﻯ »ﺁﳍﺔ« ﺍﺳﺖ ﻳﻌﲎ :ﺑﺘﻬﺎ ﻗﺪﺭﺕ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻓﺎﻋﻞ »ﻻ ﻳﺴﻄﻴﻌﻮ ﹶﻥ« ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ »ﺍﻟﻪ« ﺩﺭ ﺁﻳﻪ ﻗﺒﻞ ﻭ ﺿﻤﲑ »ﻧ ﺑﺮ ﻳﺎﺭﻯ ﺁﺎ ﻧﺪﺍﺭﺩ ﻭ ﺁﺎ ﺑﺮﺍﻯ ﺑﺘﺎﻥ ﺳﭙﺎﻩ ﺁﻣﺎﺩﻩﺍﻧﺪ .ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﺎ ﺑﺮ ﺑﺘﺎﻥ ﻳﺎﺭﻯ ﻣﻰﻛﻨﻨﺪ ﻧﻪ ﺑﺘﺎﻥ ﺑﺮ ﺁﺎ. ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ »ﳏﻀﺮﻭﻥ« ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﮔﺮﻓﺘﻪ ﻛﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺑﺎ ﺑﺘﺎﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺣﺎﺿﺮ ﻣﻰﺷﻮﻧﺪ .ﺑﻪ ﻧﻈﻢ ﺁﻧﭽﻪ ﻣﺎ ﺗﺮﲨﻪ ﻛﺮﺩﱘ ﺘﺮ ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺑﺘﺎﻥ ﺳﭙﺎﻫﻰ ﺁﻣﺎﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺁﺎ ﻳﺎﺭﻯ ﻣﻰﻛﻨﻨﺪ. _______________________________________________ ﺟﻨﻒ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻣﻴﻞ) .ﺻﺤﺎﺡ( ﻣﻴﻞ ﺩﺭ ﺣﻜﻢ )ﻣﻔﺮﺍﺕ( ]ﺑﻘﺮﻩ [١٨٢:ﻫﺮ ﻛﻪ ﺍﺯ ﻭﺻﻴﺖ ﻛﻨﻨﺪﻩﺍﻯ ﺑﺘﺮﺳﺪ ﻛﻪ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﮔﻨﺎﻩ ﻛﻨﺪﭘﺲ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﺍﺻﻼﺡ ﳕﺎﻳﺪ ﮔﻨﺎﻫﻰ ﺑﺮ ﺍﻭ ﻧﻴﺴﺖ .ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺟﻨﻒ ﺭﺍ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺍﺯ ﺭﻭﻯ ﺧﻄﺎ ﻭ ﺍﰒ ﺭﺍ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﮔﻔﺘﻪ ﺍﺳﺖ .ﺭﻭﺍﻳﺖ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ .
ﺍﻳﻦ ﺁﻳﻪ ،ﻓﺮﻉ ﺁﻳﻪ ﺳﺎﺑﻖ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺗﺒﺪﻳﻞ ﻭﺻﻴﺖ ﺑﺮ ﺣﺬﺭ ﻣﻰﺩﺍﺭﺩ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺩﺭ ﻭﺻﻴﺖ ﺍﺟﺤﺎﻑ ﻭ ﮔﻨﺎﻩ ﺑﺒﻴﻨﺪ ﻣﻰﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺍﺻﻼﺡ ﻛﻨﺪ ﳑﻜﻦ ﺍﺳﺖ ﺁﻳﻪ ﺩﺭ ﻣﻮﺭﺩ ﺯﻧﺪﻩ ﺑﻮﺩﻥ ﻣﻮﺻﻰ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﻭﺻﻰ ﺩﻳﺪ ﻛﻪ ﺩﺭ ﻭﺻﻴﺖ ﻣﺜﻼ ﺑﻪ ﻳﻚ ﻓﺮﺯﻧﺪ ﻣﻴﻞ ﻭ ﻳﺎ ﻭﺻﻴﺖ ﺑﻪ ﮔﻨﺎﻩ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺑﺎﻋﺚ ﻧﺰﺍﻉ ﻭﺭﺛﻪ ﻭ ﻣﻮﺭﺙ ﺍﺳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﺑﺎﺯ ﺩﺍﺭﺩ .ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﳑﺎﺕ ﻣﻮﺻﻰ ﺑﺎﺷﺪ ﻭ ﻭﺻﻰ ﭼﻮﻥ ﺩﻳﺪ ،ﻭﺻﻴﺖ ﺧﺎﺭﺝ ﺍﺯ ﻣﻴﺰﺍﻥ ﺷﺮﻉ ﺍﺳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﺍﺻﻼﺡ ﺁﻥ ﻣﻴﺎﻥ ﻭﺭﺛﻪ ﺻﻠﺢ ﺑﺮﻗﺮﺍﺭ ﻛﻨﺪ. ﺩﺭ ﺭﻭﺍﻳﺖ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﺟﻨﻒ ﺭﺍ ﻣﻴﻞ ﺑﻪ ﺑﻌﺾ ﻭﺭﺛﻪ ﻭ ﺍﰒ ﺭﺍ ﻭﺻﻴﺖ ﺑﻪ ﺁﺑﺎﺩ ﻛﺮﺩﻥ ﺁﺗﺸﻜﺪﻩﻫﺎ ﻭ ﻣﺸﺮﻭﺏ ﻣﺜﻞ ﺯﺩﻩ ﺍﺳﺖ. ﳑﻜﻦ ﺍﺳﺖ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻣﻨﺠﺰﺍﺕ ﻣﺮﻳﺾ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻣﻨﺠﺰﺍﺕ ﺧﻮﺩ ﺑﻪ ﻳﻚ ﻃﺮﻑ ﻣﻴﻞ ﻭ ﮔﻨﺎﻩ ﻛﻨﺪ .ﻭ ﻣﻴﺎﻥ ﺍﻭ ﻭﺭﺛﻪ ﻧﺰﺍﻉ ﭘﻴﺪﺍ ﺷﻮﺩ ،ﺷﺨﺺ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎﺗﻌﺪﻳﻞ ﺁﻥ ،ﻣﻴﺎﻥ ﻭﺭﺍﺙ ﻭ ﻣﻮﺭﺙ ﺍﺻﻼﺡ ﻛﻨﺪ ﻭ ﺍﻳﻦ ﺷﺎﻣﻞ ﻰ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻧﻴﺴﺖ ﻭﺍﻟﻠﹼﻪ ﻋﺎﱂ(. ﻒ«ﺑﻪ ﻣﻌﲎ ﻏﲑ ﻣﺘﻤﺎﻳﻞ ﺍﺳﺖ . ]ﻣﺎﺋﺪﻩ » [٣:ﹶﻏ ﻴ ﺮ ﻣﺘﺠﺎِﻧ ِ _______________________________________________ ﺻ ﹶﻞ ﺍ ﹾﻟﺠﻦ ،ﺳ ﺘ ﺮ ﺍﻟﺸﻰ ِﺀ ﻋ ِﻦ ﺍﻟﹾﺤﺎ ﺳ ِﺔ« ﻓﻌﻞ ﺁﻥ ﺑﻨﺎﺑﺮ ﺗﺼﺮﻳﺢ ﺟﻦ) = ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﭘﻮﺷﻴﺪﻥ .ﻣﺴﺘﻮﺭ ﻛﺮﺩﻥ .ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺳﺖ » :ﺟﻨ ﻪ ﺟﻨﺎ ﻭ ﺟﻨﻮﻧﹰﺎ :ﺳ ﺘ ﺮ ﻩ«ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ» :ﹶﺍ ﺍﻫﻞ ﻟﻐﺖ ﻫﻢ ﻻﺯﻡ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ ﺑﻪ »ﻋﻠﻰ« ﻣﻲ ﺁﻳﺪ] .ﺍﻧﻌﺎﻡ [٧٦:ﭼﻮﻥ ﻇﻠﻤﺖ ﺷﺐ ﺍﻭ ﺭﺍ ﭘﻮﺷﻴﺪ ﻭ ﻣﺴﺘﻮﺭ ﻛﺮﺩ . ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻗﻠﺐ ﺟﻨﺎﻥ ﮔﻮﻳﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﺪﻥ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ،ﺑﻪ ﺳﭙﺮ ﳎﻦ ﻭ ﳎﻨﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺻﺎﺣﺐ ﺳﭙﺮ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ،ﺑﻪ ﺑﺎﻍ ﻭ ﻣﺰﺭﻋﻪ ﻭ ﻦ ﺟﻨﺖ ﻭ ﺟﻨﺎﺕ ﮔﻮﻳﻨﺪ ﻛﻪ ﺭﻭﻯ ﺯﻣﲔ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ »ﲢﺖ« ﮔﺬﺷﺖ ﺑﭽﻪ ﺭﺍ ﺁﻥ ﺟﻨﲔ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﻜﻢ ﻣﺎﺩﺭ ﺍﻭ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ ﻭ ﺟﻨﲔ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﻥ ﻭ ﭘﻮﺷﺎﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ]ﳒﻢ [٣٢:ﺁﻧﮕﺎﻩ ﻛﻪ ﴰﺎ ﺩﺭ ﺷﻜﻢ ﻣﺎﺩﺭﺍﻥ ﺟﻨﲔﻫﺎ ﺑﻮﺩﻳﺪ. ]ﳎﺎﺩﻟﻪ [١٦:ﻗﺴﻢﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺳﭙﺮ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﭘﻮﺷﺎﻧﺪﻩ ﺷﺪﻧﺪ. ﳎﻨﻮﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻋﻘﻠﺶ ﭘﻮﺷﺎﻧﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ]ﺫﺍﺭﻳﺎﺕ [٣٩:ﮔﻔﺖ ﺳﺎﺣﺮ ﺍﺳﺖ ﻳﺎ ﺩﻳﻮﺍﻧﻪ . ﺟِﻨﻪ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺟﻨﻮﻥ ﻭ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ )ﺻﺤﺎﺡ( ]ﻣﺆﻣﻨﻮﻥ[٧٠: _______________________________________________ ِﺟﻦ) = ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﺍﻳﻦ ﻛﻠﻤﻪ ٢٢ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﺁﻣﺪﻩ ﺍﺳﺖ. ﺟﻦ ﺩﺭ ﻋﺮﻑ ﻗﺮﺁﻥ ﻣﻮﺟﻮﺩﻯ ﺍﺳﺖ ﺑﺎﺷﻌﻮﺭ ﻭ ﺍﺭﺍﺩﻩ ﻛﻪ ﺑﻪ ﺗﻘﺎﺿﺎﻯ ﻃﺒﻴﻌﺘﺶ ﺍﺯ ﺣﻮﺍﺱ ﺑﺸﺮ ﭘﻮﺷﻴﺪﻩ ﻣﻰﺑﺎﺷﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ ﻣﻜ ﻠﹼﻒ ﻭ ﻣﺒﻌﻮﺙ ﺩﺭ ﺍﺧﺮﺕ ﻭ ﻣﻄﻴﻊ ﻭ ﻋﺎﺻﻰ ﻭ ﻣﺆﻣﻦ ﻭ ﻣﺸﺮﻙ ﻭ ...ﺍﺳﺖ ،ﻭ ﺧﻼﺻﻪ ﺩﻭﺵ ﺑﻪ ﺩﻭﺵ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺗﻨﻬﺎ ﻓﺮﻗﺸﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﳏﺴﻮﺱ ﻭ ﺟﻦ ﻏﲑ ﳏﺴﻮﺱ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﻌﺾ ﻏﲑ ﳏﺴﻮﺱ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺠﻨِ ﺔ ﻭﺍﻟﻨﺎﺱ« ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻃﺎﺋﻔﻪ ﻣﻦ ﺍﳉﻦ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ .ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﻛﺘﺎﺏ ﺳﲑﻯ ﺩﺭ ﻓﺮﻗﺸﺎﻥ ﳐﺘﺼﺮ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ .ﺟﻨﺔ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺟﻦ ﺍﺳﺖ » ِﻣ ﻦ ﺍﹾﻟ ِ ﺍﺳﻼﻡ ﲝﺚ ﻣﻔﺼﻠﻰ ﺩﺭﺑﺎﺭﻩ ﺟﻦ ﻧﮕﺎﺷﺘﻪﺍﻡ ﻭ ﻣﻄﻠﱮ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﺍﻃﻼﻋﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺟﻬﺎﻥ ﺿﺪ ﻣﺎﺩﻩ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻡ ﺍﻳﻨﻚ ﻣﻘﺪﺍﺭﻯ ﺍﺭ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ: -١ﺟﻨﻮ ﺍﻧﺲ ﺩﻭ ﻣﻮﺟﻮﺩ ﭘﺮ ﺍﺭﺯﺵ »ﺛﻘﻼﻥ« ﺭﻭﻯ ﺯﻣﲔ ﺍﻧﺪ ﺗﺄﻣﻞ ﺩﺭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺭﲪﻦ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺳﻰ ﺑﺎﺭ ﺑﻪ ﺻﻮﺭﺕ » ﹶﻓِﺒ ﹶﺎﻯ ﺁﻻ ِﺀ ﺭﺑﻜﹸﻤﺎ ﺗﻜﹶﺬﹶﺑﺎﻥ« ﺟﻦ ﻭ ﺍﻧﺲ ﺭﺍ ﳐﺎﻃﺐ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺭﻭﺷﻨﺘﺮ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻛﻪ ﺑﺎﺭﻫﺎ ﺑﻌﺪ ﺍﺯ ﺫﻛﺮ ﻧﻌﻤﺖﻫﺎ ﻭ ﻋﺬﺍﺎﻯ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺁﻳﻪ ﻓﻮﻕ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺑﺮﺍﻯ ﻫﺮ ﺩﻭ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﺁﻥ ﺳﻮﺭﻩ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻧﺎﻡ ﺳﻮﺭﻩ ﺟﻦ ﺍﺳﺖ ﻭ ﻛﺎﻣﻼ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ . -٢ﺟﻦ ﺍﺯ ﺁﺗﺶ -ﻧﲑﻭ ﻭ ﺣﺮﺍﺭﺕ ﳐﺼﻮﺹ( ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﳘﭽﻨﺎﻧﻜﻪ ﺍﻧﺲ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﺧﺎﻙ].ﺣﺠﺮ [٢٧:ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﮔﻞ ﺧﺸﻚ ،ﺍﺯ ﮔﻞ ﺳﻴﺎﻩ ﺑﺪ ﺑﻮ ﻭ ﻛﻬﻨﻪ ﺁﻓﺮﻳﺪﱘ ﻭ ﺟﻨﺮﺍ ﭘﻴﺸﺘﺮ ،ﺍﺯ ﺁﺗﺶ ﻧﺎﻓﺬ ﺁﻓﺮﻳﺪﱘ . »ﲰﻮﻡ« ﺑﻪ ﻣﻌﲎ ﻧﺎﻓﺬ ﺍﺳﺖ ﻭ ﺟﻦ ﭘﻴﺸﺘﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﻫﺴﺖ ]ﺭﲪﻦ [١٥:ﺟﻦ ﺭﺍ ﺍﺯ ﳐﻠﻮﻃﻰ ﺍﺯ ﺁﺗﺶ ﺁﻓﺮﻳﺪ »ﻣﺮﺝ« ﺑﻪ ﻣﻌﲎ ﺧﻠﻂ ﺍﺳﺖ .ﮔﺮﭼـﻪ ﺣﻘﻴﻘﺖ ﺟﻦ ﺭﺍ ﳕﻰﺩﺍﻧﻴﻢ ﻭﱃ ﺍﺯ ﺁﻳﺎﺕ ﻣﻰﻓﻬﻤﻴﻢ ﻛﻪ ﰱ ﺍﳉﻤﻠﻪ ﺍﺯ ﻧﲑﻭ ﻭ ﺁﺗﺸﻰ ﳎﻬﻮﻝ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ . -٣ﺟﻦ ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ ﻣﻜﻠﹼﻒ ﺑﻪ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ]ﺫﺍﺭﻳﺎﺕ [٥٦:ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺟﻦ ﻭ ﺍﻧﺲ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺁﻳﺎ ﭘﻴﺎﻣﱪﺍﻥ ﻧﻴﺎﻣﺪﻣﺪ؟ ﺁﻳﺎ ﴰﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺭﻭﺯ ﺑﻴﻢ ﻧﺪﺍﺩﻧﺪ ﻫﺮ ﺩﻭ ﺑﺮ ﻛﻔﺮ ﺧﻮﺩ ﮔﻮﺍﻫﻰ ﺩﻫﻨﺪ ]ﺍﻧﻌﺎﻡ[١٣٠: ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﻦ ﻣﻜﻠﻒ ﻭ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﻣﺴﺌﻮﻝ ﺍﻧﺪ ﻭ ﳘﭽﻮﻥ ﺍﻧﺴﺎﻥ ﻛﺎﻓﺮ ﻣﻰﺷﻮﺩ ﻭ ﭘﻴﺎﻣﱪﺍﱏ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ » ﺭ ﺳﻞﹲ ِﻣ ﻨ ﹸﻜ ﻢ« ﺍﺯ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺳﻮﺭﻩ ﺟﻦ ﻭ ﺁﻳﺎﺕ ٢٩ ٣٢ﺍﺣﻘﺎﻑ ﻭ ﺍﺯ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻴﺰ ﺑﺮﺍﻯ ﺁﺎ ﭘﻴﺎﻣﱪ ﺍﺳﺖ . -٤ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻭ ﻛﻔﹼﺎﺭ ﺟﻦ ﳘﭽﻮﻥ ﺍﻧﺴﺎﺎ ﺍﻫﻞ ﺟﻬﻨﻢ ﺍﻧﺪ ﻭ ﺩﺭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ]ﺍﻋﺮﺍﻑ [١٧٩:ﻭ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﺩﻭﺁﻳﻪ ﺫﻳﻞ ]ﻫﻮﺩ] [١١٩:ﺳﺠﺪﻩ. [١٣: ﺖ« ﻣﺒﻴﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻣﺘﻬﺎﻯ ﺟﻦ ﻣﺎﻧﻨﺪ ﮔﺮﺩﻭﻫﻬﺎﻯ ﺁﺩﻣﻰ -٥ﺟﻦ ﳘﭽﻮﻥ ﺍﻧﺴﺎﻥ ﻣﻴﻤﲑﻧﺪ ﻭ ﺍﺯ ﺑﲔ ﻣﻰﺭﺩﻭ ﻭ ﮔﺮﻭﻫﻰ ﺟﺎﻯ ﮔﺮﻭﻫﻰ ﺭﺍ ﻣﻰﮔﲑﻧﺪ ]ﻓﺼﻠﺖ [٢٥:ﻛﻠﻤﻪ » ﹶﻗ ﺪ ﺧ ﹶﻠ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪﺍﻧﺪ ،ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﺍﺣﻘﺎﻑ [١٨:ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ٣٨ﺍﺯ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ. -٦ﺟﻦ ﻣﺎﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻭﱃ ﻣﺎ ﺁﺎ ﺭﺍ ﳕﻰﺑﻴﻨﻴﻢ ﺩﺭﺑﺎﺭﻩ ﺑﺮ ﺣﺬﺭ ﺩﺍﺷﱳ ﺑﲎ ﺁﺩﻡ ﺍﺯ ﺷﻴﻄﺎﻥ ﻭ ﺍﺗﺒﺎﻉ ﺍﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ [٢٧:ﺍﻭ ﻭ ﻫﻢ ﺟﻨﺴﺎﻧﺶ ﴰﺎ ﺭﺍ ﺍﺯ ﺟﺎﺋﻰ ﻛﻰ ﺑﻴﻨﻨﺪ ﻛﻪ ﴰﺎ ﺁﺎ ﺭﺍ ﳕﻰﺑﻴﻨﻴﺪ ﻭ ﺑﻪ ﺣﻜﻢ ]ﻛﻬﻒ [٥٠:ﺍﺑﻠﻴﺲ ﺍﺯ ﺟﻨﺲ ﺍﺳﺖ ﻭ ﺟﻨﺲ ﺑﻪ ﺧﺼﻮﺻﻰ ﻧﻴﺴﺖ .ﺭﺟﻮﻉ ﺑﻪ »ﺷﻴﻄﺎﻥ«. -٧ﺁﺎ ﻣﺎﻧﻨﺪ ﺁﺩﻣﻴﺎﻥ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﻗﺪﺭﺕ ﻛﺎﺭ ﺩﺍﺭﻧﺪ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻛﻪ ﺁﺎ ﺭﺍ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﻣﺴﺨﺮ ﻛﺮﺩﻩ ﺑﻮﺩ ﺑﺮﺍﻯ ﺍﻭﻛﺎﺭ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﺧﻬﺎ ،ﲤﺜﺎﳍﺎ ،ﻭ ﻛﺎﺳﻪﻫﺎﻯ ﺑـﺰﺭﮒ ﻣﻰﺳﺎﺧﺘﻨﺪ ]ﺳﺒﺎﺀ [١٣-١٢:ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﺁﻳﻪ ١٧ﺗﺎ ٣٩ﻟﺸﮕﺮﻛﺸﻰ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﳑﻠﻜﺖ ﺳﺒﺎﺀ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﳒﺎ ﻫﺴﺖ ﻛﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺟﻦ ﺟﺰﺀ ﻟﺸﮕﺮﻳﺎﻥ ﺍﻭ ﺑﻮﺩﻧﺪ ﻭ ﻋﻔﺮﻳﲎ ﺍﺯ ﺟﻦ ﺑﻪ ﻭﻯ ﮔﻔﺖ :ﻣﻦ ﲣﺖ ﻣﻠﻜﻪ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺍﺯ ﺟﺎﻯ ﺧﻮﺩ ﺣﺮﻛﺖ ﻛﲎ ﻧﺰﺩ ﺗﻮ ﻣﻰﺁﻭﺭﻡ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﺁﻳﻪ ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﺝ ١ﺹ ٣٩٤ﻃﺒﻊ ﺁﺧﻮﻧﺪﻯ ﺑﺎﰉ ﲢﺖ ﻋﻨﻮﺍﻥ »ﺟﻦ ﺑﻪ ﳏﻀﺮ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻴﺎﻳﻨﺪ ﻭ ﻣﺴﺎﺋﻞ ﺩﻳﲎ ﺧﻮﺩ ﺭﺍ ﻣﻰﭘﺮﺳﻨﺪ( ﻣﻨﻌﻘﺪ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﻫﻔـﺖ ﺣﺪﻳﺚ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺳﺪﻳﺮ ﺻﲑﰱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺪﻳﻨﻪ ﺑﲑﻭﻥ ﺭﻓﺘﻢ ،ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﺭﻭﺣﺎ)ﳏﻠﻰ ﺍﺳﺖ ﭼﻬﻞ ﻳﺎ ﺳﻰ ﻣﻴﻠﻰ ﻣﺪﻳﻨﻪ( ﺑﻮﺩﻡ ﻛﻪ ﻣﺮﺩﻯ ﺑﺎ ﻟﺒﺎﺱ ﺧﻮﺩ ﺑﻪ ﻣﻦ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ،ﺑﻪ ﺳﻮﻯ ﺍﻭ ﺑﺮﮔﺸﺘﻢ ﻭ ﺧﻴﺎﻝ ﻛﺮﺩﻡ ﻛﻪ ﺗﺸﻨﻪ ﺍﺳﺖ ﻇﺮﻑ ﺁﺏ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻡ ﮔﻔﺖ :ﺑﻪ ﺁﺏ ﻧﻴﺎﺯ ﻧﻴﺴﺖ ،ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻛﻪ ﻣﺮﻛﹼﺐ ﻣﻬـﺮ ﺁﻥ
ﺧﺸﻚ ﻧﺸﺪﻩ ﺑﻮﺩ ،ﻣﻼﺣﻈﻪ ﻛﺮﺩﻡ ﻣﻬﺮ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻮﺩ ﮔﻔﺘﻢ :ﺍﻳﻦ ﻧﺎﻣﻪ ﺭﺍ ﻛﻰ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﺍﺳﺖ؟ ﮔﻔﺖ :ﺍﻻﻥ .:ﺩﺭ ﻧﺎﻣﻪ ﺩﺳﺘﻮﺭﻫﺎﺋﻰ ﺑﻮﺩ ،ﭼﻮﻥ ﻣﺘﻮﺟﻪ ﺁﻥ ﻣﺮﺩ ﺷﺪﻡ ﺩﻳﺪﻥ ﻛﺴﻰ ﺩﺭ ﺁﳒﺎ ﻧﻴﺴﺖ ،ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺍﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﺑﻪ ﻣﻜﹼﻪ( ﺁﻣﺪﻧﺪ ﺑﻪ ﺣﻀﺮﺗﺶ ﻋﺮﺽ ﻛﺮﺩﻡ ﻓﺪﺍﻳﺖ ﺷﻮﻡ ﻣﺮﺩﻯ ﻧﺎﻣﻪ ﴰﺎ ﺭﺍﺁﻭﺭﺩ ﻛﻪ ﻣﻬﺮﺵ ﺧﺸﻚ ﻧﺸﺪﻩ ﺑﻮﺩ ﻓﺮﻣﻮﺩ: ﺍﻯ ﺳﺪﻳﺮ ﻣﺎ ﺧﺪﻣﺘﻜﺎﺭﺍﱏ ﺍﺯ ﺟﻦ ﺩﺍﺭﱘ ﭼﻮﻥ ﺧﻮﺍﻫﻴﻢ ﻛﺎﺭﻯ ﺑﻪ ﻓﻮﺭﻳﺖ ﺍﳒﺎﻡ ﭘﺬﻳﺮﺩ ﺁﺎ ﺭﺍ ﻣﻰﻓﺮﺳﺘﻴﻢ. -٨ﺩﺭ ﭼﻨﺪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻭﺻﻒ ﺣﻮﺭﻳﺎﻥ ﺸﱴ ﻫﺴﺖ ]ﺭﲪﻦ٥٦:ﻭ [٧٤ﺣﻮﺭﻳﺎﻥ ﺸﱴ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﻧﻪ ﺁﺩﻣﻰ ﺩﺳﺖ ﺯﺩﻩ ﻭ ﻧﻪ ﺟﻦ ،ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﺗﻮﺍﻥ ﺣﺪﺱ ﺯﺩ ﻛﻪ ﺗﻜﺜﲑ ﺟﻦ ﺑﻪ ﻭﺳﻴﻠﻪ ﻣﻘﺎﺭﺑﺖ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ .ﺩﺭﺑﺎﺭﻩ ﺷﻴﻄﺎﻥ ﻫﺴﺖ ]ﻛﻬﻒ [٥٠:ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﺑﻠﻴﺲ ﺍﺯ ﺟﻦ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺫﺭﻳﻪ ﺩﺍﺭﺩ ﻭ ﺧﺪﺍ ﺩﺭ ﺧﻠﻘﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺁﺎ ﺭﺍ ﺣﺎﺿﺮ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ،ﺁﻳﺎ ﺫﺭﻳﻪ ﺍﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺗﻮﺍﻟﺪ ﻭ ﺗﻨﺎﺳﻞ ﺍﺳﺖ؟. -٩ﺟﻦ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﭼﻮﻥ ﻣﺎ ﺳﺨﻦ ﻣﻰﮔﻮﻳﻨﺪ ﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻪ ﻧﻴﻜﻮﻛﺎﺭﻯ ﺩﻋﻮﺕ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺧﺪﺍ ﻣﻰﺗﺮﺳﺎﻧﻨﺪ ﺑﻪ ﺁﻳﺎﺕ ﺯﻳﺮ ﻭ ﺗﺮﲨﻪ ﺁﺎ ﺗﻮﺟﻪ ﻓﺮﻣﺎﺋﻴﺪ ]ﺍﺣﻘﺎﻑ.[٣١-٢٩: ]ﺟﻦ.[١٥-١: ﻳﻌﲎ ﭼﻮﻥ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺟﻦ ﺭﺍ ﺳﻮﻯ ﺁﻭﺭﺩﱘ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﺸﻮﻧﺪ ﻭ ﭼﻮﻥ ﻧﺰﺩ ﭘﻴﻐﻤﱪ ﺣﻀﻮﺭ ﻳﺎﻓﺘﻨﺪ ،ﺑﻪ ﳘﺪﻳﮕﺮ ﮔﻔﺘﻨﺪ :ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻴﺪ ،ﻭ ﭼﻮﻥ ﻗﺮﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﺪ ﺳﻮﻯ ﻗﻮﻣﺸﺎﻥ ﺑﺎﺯ ﮔﺸﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻧﺬﺍﺭ ﻛﻨﻨﺪﻩ ﺑﻮﺩﻧﺪ،ﮔﻔﺘﻨﺪ :ﺍﻯ ﻗﻮﻡ ﺟﻦ ﻣﺎﻛﺘﺎﰉ ﺍﺳﺘﻤﺎﻉ ﻛﺮﺩﱘ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻣﺼﺪﻕ ﻛﺘﺎﺎﻯ ﭘﻴﺶ ﺍﺳﺖ ،ﺑﻪ ﺣﻖ ﻭ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ ،ﺍﻯ ﻗﻮﻡ :ﺩﺍﻋﻰ ﺧﺪﺍ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﻨﻴﺪ ﻭ ﺑﻪ ﺩﻭ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﺗﺎ ﮔﻨﺎﻫﺎﻧﺘﺎﻥ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻙ ﴰﺎ ﺭﺍ ﺑﺮﻫﺎﻧﺪ. ﺑﮕﻮ ﺑﻪ ﻣﻦ ﻭﺣﻰ ﺁﻣﺪﻩ ﻛﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺟﻦ ﺍﺳﺘﻤﺎﻉ ﻗﺮﺁﻥ ﻛﺮﺩﻧﺪﻭ ﮔﻔﺘﻨﺪ :ﻣﺎ ﻗﺮﺁﱏ ﺷﮕﻔﺖ ﺁﻭﺭ ﺷﻨﻴﺪﱘ ﻛﻪ ﺑﻪ ﻛﻤﺎﻝ ﺩﻋﻮﺕ ﻣﻰﻛﻨﺪ ﻭ ﺑﺪﺍﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﱘ ﻭ ﻫﺮﮔﺰ ﻛﺴﻰ ﺭﺍ ﺑﻪ ﺧﺪﺍﻯ ﺧﻮﺩ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﳕﻰﺩﻫﻴﻢ ...ﮔﺮﻭﻫﻰ ﺍﺯ ﻣﺎ ﺷﺎﻳﺴﺘﮕﺎﻧﻨﺪ ﻭ ﮔﺮﺩﻫﻰ ﭘﺴﺖ ﺍﺯ ﺁﺎ ﻭ ﻣﺎ ﻓﺮﻗﻪﻫﺎﻯ ﳐﺘﻠﻔﻴﻢ ...ﻭ ﻣﺎ ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﺭﺍ ﺷﻨﻴﺪﱘ ﺑﺪﺍﻥ ﻣﺆﻣﻦ ﺷﺪﱘ ﻫﺮ ﻛـﻪ ﺑـﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺁﳝﺎﻥ ﺁﻭﺭﺩ ﺁﺎ ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﺷﺪﻥ ﺩﺍﺷﺘﻪﺍﻧﺪ ﺍﻣﺎ ﺳﺘﻤﮕﺮﺍﻥ ﻫﻴﺰﻡ ﺟﻬﻨﻢﺍﻧﺪ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺟﻦ ﻗﺮﺁﻥ ﺭﺍ ﺷﻨﻴﺪﻩ ﻭ ﺑﺪﺍﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﺁـﺎ ﺍﺯ ﺣﻴﺚ ﺍﳝﺎﻥ ﻭ ﻛﻔﺮ ﻭ ﻏﲑﻩ ﻣﺜﻞ ﻣﺎ ﺍﻧﺪ ﻭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺮ ﺁﺎ ﻧﻴﺰ ﭘﻴﻐﻤﱪ ﺍﺳﺖ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺯ ﻛﻠﻤﻪ » ﺭ ﺳﻞﹲ ِﻣ ﻨ ﹸﻜ ﻢ« ﺍﺳﺘﻈﻬﺎﺭ ﻛﺮﺩﱘ ﻛﻪ ﺁﺎﺍﺯ ﺟﻨﺲ ﺧﻮﺩ ﭘﻴﻐﻤﱪ ﺩﺍﺭﻧﺪ ،ﺷﺎﻳﺪ ﻫﻢ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻫﻢ ﺁﻥ ﺣﻀﺮﺕ ﭘﻴﺎﻣﱪ ﺁﺎﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﺩﺍﺭﱘ ﻭﺩﺭ ﺑﻨﺪ ٧ﺍﺷﺎﺭﻩ ﻛﺮﺩﱘ ﻛﻪ ﭘﻴﺶ ﺍﻣﺎﻣﺎﻥ ﺍﻋﻞ ﺑﻴﺖ ﻧﻴﺰ ﻣﻴﺎﻣﺪﻧﺪ ﻭ ﻣﺴﺎﺋﻞ ﻣﻰﭘﺮﺳﻴﺪﻧﺪ ،ﻭ ﺍﻳﻨﻜﻪ ﻣﻴﺎﻥ ﺧﻮﺩ ﮔﻔﺘﻨﺪ :ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﻴﺰ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭﱃ ﭼﺮﺍ ﺑﻌﺪ ﺍﺯ ﻋﻴﺴﻰ ﻧﮕﻔﺘﻪﺍﻧﺪ ﺁﻳﺎ ﺁﺎ ﻳﻬﻮﺩﻯ ﺑﻮﺩﻩﺍﻧﺪ؟ ﻭ ﻳﺎ ﺁﻳﻨﻜﻪ ﺍﳒﻴﻞ ﺗﺘﻤﻪ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻟﺬﺍ ﺍﺯ ﺁﻥ ﻧﺎﻡ ﻧﱪﺩﻩﺍﻧﺪ.ﺍﺣﺘﻤﺎﻝ ﺫﻭﻡ ﺘﺮ ﺍﺳﺖ. -١٠ﺩﺭ ﺳﻮﺭﻩ ﺭﲪﻦ ﻛﻪ ﭘﻴﺸﺘﺮ ﺍﺷﺎﺭﻩ ﺷﺪ ﺳﻰ ﻭ ﻳﻚ ﺩﻓﻌﻪ ﺑﻪ ﺟﻦ ﻭ ﺍﻧﺲ ﺑﻪ ﻟﻔﻆ » ﹶﻓِﺒ ﹶﺎﻯ ﺁﻻ ِﺀ ﺗﻜﹶﺬﱢﺑﺎﻥ« ﺧﻄﺎﺏ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺧﺼﻮﺹ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ » ﹸﻛ ﱡﻞ ﻣ ﻦ ﻋﻠﹶﻴﻬﺎ ﻓﺎﻥ« ﻭ ﺸ ِﺮ ﹶﻗﻴ ِﻦ ﻭ ﺭﺏ ﺍﹾﻟ ﻤ ﻐ ِﺮﺑ ﻴ ِﻦ« ﺷﺎﻳﺪ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺟﻦ ﻭ ﻍ ﹶﻟ ﹸﻜ ﻢ ﺍﹶﻳﻬﺎ ﺍﻟﺜﱠﻘﹶﻼ ِﻥ« ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﳝﻦ ﺭﺿﻮﻯ ﺳﻠﺪﻭﺯﻯ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﺜﻴﻨﻪ ﺁﻭﺭﺩﻥ » ﺭﺏ ﺍ ﹾﻟ ﻤ » ﺳﻨ ﹾﻔ ﺮ ﹸ ﺍﻧﺲ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﳘﭽﻨﲔ ﺸﺖﻫﺎ ﻭ ﭼﺸﻤﻪﻫﺎ ﺩﻭ ﺗﺎ ﺩﻭ ﺗﺎ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﺎ ﳘﻪ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﻣﻰﺑﺎﺷﺪ. -١١ﺩﺭﺑﺎﺭﻩ ﻧﺮ ﻭﻣﺎﺩﻩ ﺑﻮﺩﻥ ﺟﻦ ﺁﻳﺎﺕ ﺯﻳﺮ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ]ﻳﺲ [٣٦:ﻳﻌﲎ ﻣﱰﹼﻩ ﺍﺳﺖ ﺁﻧﻜﻪ ﳘﻪ ﺟﻔﺖﻫﺎ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﺍﺯ ﺁﻧﭽﻪ ﺯﻣﲔ ﻣﻰﺭﻭﻳﺎﻧﺪ ﻭ ﳘﭽـﻨﲔ ﺍﺯ ﺁﻧـﺴﺎﺎ ﻭ ﺍﺯ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﳕﻰﺩﺍﻧﻨﺪ. ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ ﻧﺒﺎﺕ ﻭ ﺍﻧﺴﺎﺎ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺭﻧﺪ ﻭ ﻧﻴﺰ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﻣﺎ ﺁﺎ ﺭﺍ ﳕﻰﺩﺍﻧﻴﻢ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺭﻧﺪ ﲨﻠﻪ » ِﻭ ﻣِﻤﺎ ﻻ ﻳﻌﻠﹶﻤﻮﻥ« ﺟﻦ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭﻣﻰ ﺷﻮﺩ ﮔﻔﺖ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺭﻧﺪﻭﱃ ﻣﺎ ﻛﺒﻔﺒﺖ ﺁﻥ ﺭﺍ ﳕﻰﺩﺍﻧﻴﻢ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻻﺯﺩﻭﺍﺝ« ﺩﺭ ﺁﻳﻪ ﺍﺻﻨﺎﻑ ﻧﺒﺎﺷﺪ. ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺯﻭﺝ«. ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ،ﺁﻳﻪ ]ﺫﺍﺭﻳﺎﺕ [٤٩:ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻧﺮ ﻭ ﻣﺎﺩﮔﻰ ﺩﺭ ﲤﺎﻡ ﺍﺷﻴﺎﺀ ﻋﻤﻮﻣﻴﺖ ﺩﺍﺭﺩ ﻭ ﲨﻠﻪ »ﻛﻞﹼ ﺷﻰﺀ« ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﺟﻨﻴﺎﻥ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ . ﺠﻦ «ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺟﻨﻴﺎﻥ ﻣﺮﺩﺍﱏ ﺩﺍﺭﻧﺪ )ﻭﺍﻟﻠﹼﻪ ﻭ ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﻗﻮﻝ ﺁﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻰﮔﻔﺘﻨﺪ ]ﺟﻦ [٦:ﻳﻌﲎ ﻣﺮﺩﺍﱏ ﺍﺯ ﺁﺩﻣﻴﺎﻥ ﺑﻪ ﻣﺮﺩﺍﱏ ﺍﺯ ﺟﻦ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻧﺪ »ﺭِﺟﺎﻝﹲ ِﻣ ﻦ ﺍﹾﻟ ِ ﺍﻟﻌﺎﱂ(. - ١٢ﺩﺭﺑﺎﺭﻩ ﲡﺴﻢ ﻭ ﺩﻳﺪﻩ ﺷﺪﻥ ﺟﻦ ﺍﺯ ﻗﺮﺁﻥ ﭼﻴﺰﻯ ﺑﺪﺳﺖ ﻧﻴﺎﻭﺭﻳﺪﻡ ﳑﻜﻦ ﺍﺳﺖ ﺍﺯ ﻗﺼﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﳎﺴﻢ ﻣﻰﺷﻮﻧﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﻫﺴﺖ ]ﳕﻞ [٣٩:ﻭ ﻇﻬﻮﺭ ﺁﻥ ﺩﺭ ﲡﺴﻢ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻛﺎﺭ ﻭ ﻏﻮﺍﺻﻰ ﻣﻰﻛﺮﺩﻧﺪ ﻇﺎﻫﺮ ﺁﻧﺴﺖ ﻛﻪ ﳎﺴﻢ ﺷﺪﻩ ﻭ ﺁﻥ ﻛﺎﺭﻫﺎ ﺭﺍ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ. ﻭﱃ ﲡﺴﻢ ﻣﻠﻚ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺑﺸﺮ ﺩﺭ ﺁﻣﺪﻧﺶ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻣﺜﻞ ﲡﺴﻢ ﻣﻠﻚ ﺑﺮ ﻣﺮﱘ ﻛﻪ ﻣﺮﱘ ﭘﻨﺪﺍﺷﺖ ﺟﻮﺍﱏ ﺍﺳﺖ ﻭ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﺍﻧﺪﺍﺯﺩ ]ﻣﺮﱘ [١٧:ﻭ ﻣﺜﻞ ﺁﻣﺪﻥ ﻣﻠﻚﻫﺎ ﭘﻴﺶ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻟﻮﻁ ﺩﺭ ﻗﻀﻴﻪ ﺑﺸﺎﺭﺕ ﺑﻪ ﺍﺳﺤﻖ ﻭ ﻋﺬﺍﺏ ﻗﻮﻡ ﻟﻮﻁ. ﺩﺭ »ﺑﻠﺲ« ﮔﺬﺷﺖ ﻭ ﺩﺭ »ﺷﻄﻦ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﺟﻦ ﻫﻢ ﳎﺴﻢ ﻭ ﻣﺮﺋﻰ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﺍﺯ ﳊﺎﻅ ﻗﺮﺁﻥ ﻭﱃ ﺍﺯ ﳊﺎﻅ ﺍﺧﺒﺎﺭ ﺟﻦ ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﳎﺴﻢ ﻭ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﺩﺭ ﻛﺎﰱ ﺝ ١ ﺹ ٣٩٤ﻫﺴﺖ ﻛﻪ ﺳﻌﺪ ﺍﺳﻜﺎﻑ ﺁﺎ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻣﺮﺩﺍﱏ ﺯﺍﻫﺪ ﺩﻳﺪ ﺩ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ :ﺁﺎ ﺟﻨﻴﺎﻥ ﺍﻧﺪ ﻭ ﻧﻴﺰ ﺍﺑﻦ ﺟﺒﻞ ﺑﻪ ﺻﻮﺭﺕ ﻫﻨﺪﻯﻫﺎ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺻﻮﺭﻯ ﺩﻳﮕﺮ ﺩﻳﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﻭ ﻧﻘﻠﻬﺎ ﺯﻳﺎﺩ ﺍﺳﺖ . ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺟﻦ ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺟﻦ ﺍﺯ ﺁﲰﺎﻥ ﻧﻴﺰ ﻳﻜﻰ ﺍﺯ ﻣﻄﺎﻟﺐ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﻗﺮﺁﻥ ﺍﺳﺖ .ﻣﺎ ﺍﺑﺘﺪﺍ ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻭ ﺳﭙﺲ ﺧﻼﺻﻪ ﺁﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ .ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﻴﺎﻃﲔ ﻣﺘﻤﺮﺩﺍﻥ ﺟﻦ ﺍﻧﺪ ﻭ ﺟﻦ ﺑﻪ ﻃﻮﺭ ﺍﻃﻼﻕ ﻫﺮ ﺩﻭ ﺭﺍ ﺷﺎﻣﻞ ﺍﺳﺖ ﺍﻳﻨﻚ ﺁﻳﺎﺕ] :ﺟﻦ.[١٠-٨: ﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﻦ ﻗﺒﻼ ﳏﻠﻬﺎﺋﻰ ﺩﺭ ﺁﲰﺎﻥ ﺑﺮﺍﻯ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﺩﺍﺷﺘﻪﺍﻧﺪ .ﺳﭙﺲ ﺩﻳﺪﻩﺍﻧﺪ ﻛﻪ ﺁﲰﺎﻥ ﭘﺮ ﺍﺯ ﻧﮕﻬﺒﺎﻥ ﻭ ﺷﻬﺎﺏ ﺍﺳﺖ ﻭ ﺷﻬﺎﺏ ﺩﺭ ﻛﻤﲔ ﺁﺎ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﻣﻰﻛﻨﻨﺪ ﭘﻴﺶ ﺧﻮﺩ ﮔﻔﺘﻨﺪ :ﳕﻰﺩﺍﻧﻴﻢ ﺁﻳﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﲢﻮﻝ ﺭﺷﺪ ﻭ ﻛﻤﺎﱃ ﺑﺮﺍﻯ ﺍﻫﻞ ﺯﻣﲔ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﻭ ﻳﺎ ﺑﻼﺋﻰ ﺑﻪ ﺁﺎ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ.
ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﻦ ﻛﻪ ﺍﻳﻦ ﲢﻮﻝ ﺑﻌﺪ ﺍﺯ ﻭﻻﺩﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﻭ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﺁﻥ ﺭﺍ ﺩﺭ ﻭﻗﺖ ﺑﻌﺜﺖ ﺁﻥ ﺣﻀﺮﺕ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ١٨ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﺑﻠﺨﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺻﺎﰱ ﺩﺭ ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﺑﻠﺨﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺻﺎﰱ ﺩﺭ ﺳﻮﺭﻩ ﺟﻦ ﺍﺯ ﺍﺣﺘﺠﺎﺝ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ :ﺍﻳﻦ ﳑﻨﻮﻋﻴﺖ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺯﻣﲔ ﭼﻴﺰﻯ ﻣﺎﻧﻨﺪ ﻭﺣﻰ ﺍﺯ ﺧﱪ ﺁﲰﺎﻥ ﻧﺒﺎﺷﺪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺁﻣﺪﻩ ﻣﻠﺘﺒﺲ ﻧﮕﺮﺩﺩ... ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ :ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺍﻝﹼ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﺩﺭ ﺁﲰﺎﻥ ﳏﻠﹼﻰ ﺑﺮﺍﻯ ﺩﺍﻧﺴﱳ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﻛﺎﺭﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺭﻭﻯ ﺯﻣﲔ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺟﻦ ﺑﻪ ﺁﳒﺎﻫﺎ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪﻩﺍﻧﺪ ﺍﻳﺎ ﻣﺮﺍﺩ ﺷﻨﻴﺪﻥ ﻛﻠﻤﺎﺕ ﻣﻼﺋﻜﻪ ﺑﻮﺩ؟ ﺁﻳﺎ ﺳﺨﻦ ﮔﻔﱳ ﻣﻼﺋﻜﻪ ﻣﺜﻞ ﻣﺎﻫﺎ ﻣﻰﺑﺎﺷﺪ؟. ] -٢ﺻﺎﻓﺎﺕ» [١٠-٦:ﺣِﻔﻈﹰﺎ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﻣﻔﻌﻮﻝ ﻓﻌﻞ ﻣﻘﺪﺭ ﺍﺳﺖ ﻳﻌﲎ »ﺣﻔِﻈﹾﻨﺎﻫﺎ ﺣِﻔﹾﻈ ﹰﺎ« ﻭ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ :ﻣﺎ ﺁﲰﺎﻥ ﻧﺰﺩﻳﻚ ﺭﺍ ﺑﺎ ﺯﻳﻨﱴ ﻛﻪ ﻛﻮﺍﻛﺐ ﺐ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺣﻔﻆ ﺑﻪ ﺑﺎﺷﺪ ﺭﻳﻨﺖ ﺩﺍﻳﺪﻡ ﻭ ﺍﺯ ﻫﺮ ﺷﻴﻄﺎﻥ ﻣﺘﻤﺮﺩ ﻭ ﰉ ﻓﺎﻳﺪﻩ ﳏﻔﻮﻇﺶ ﳕﻮﺩﱘ .ﻋﻠﻰ ﻫﺬﺍ ﻛﻮﺍﻛﺐ ﻓﻘﻂ ﺭﻳﻨﺖ ﺍﻧﺪ ﻧﻪ ﻣﻮﺟﺐ ﺣﻔﻆ» .ﻳﻘﹾﺬﹶﻓﻮ ﹶﻥ ِﻣ ﻦ ﹸﻛﻞﱢ ﺟﺎﻧ ٍ ﺨ ﹾﻄ ﹶﻔ ﹶﺔ« ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺘﺨﻠﹼﻔﲔ ﺑﻪ ﻭﺳﻴﻠﻪ ﺗﲑﻫﺎﻯ ﺷﻬﺎﺏ ﻃـﺮﺩ ﻒ ﺍ ﹾﻟ ﻭﺳﻴﻠﻪ ﻗﺬﻑ ﺍﺳﺖ ﻛﻪ ﺣﻘﻴﻘﺖ ﻭ ﻛﻴﻔﻴﺖ ﺁﻥ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﻧﻴﺴﺖ .ﻭ ﻇﻬﻮﺭ ﺁﻳﻪ ]ﻣﻠﻚ [٥:ﻭ »ِﺍﻟﹼﺎ ﻣ ﻦ ﺧ ِﻄ ﻣﻰﺷﻮﻧﺪ ﺁﺎ ﻫﻢ ﻣﺼﺎﺑﻴﺢ ﺍﻧﺪ ﻭ ﻫﻢ ﺭﺟﻮﻡ] .ﺣﺠﺮ.[١٨-١٦: ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﻮﺍﻛﺐ ﺳﻴﺎﺭﺍﺕ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﻭ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﺴﻤﺎﺀَﺍﻟﺪﻧﻴﺎ« ﺩﺭ ﺁﻥ ﺁﻳﺎﺕ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺁﲰﺎﺎﻯ ﻋﺎﱂ ﺑﻪ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﺁﲰﺎﻥ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ٥ﺳﻮﺭﻩ ﻣﻠﻚ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺁﲰﺎﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺯﻣﲔ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭﻟﲔ ﻃﺒﻘﻪ ﺟﻮ .ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﲰﺎﺀ« ﺑﻨﺪ ﻫﻔﺘﻢ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ »ﺭﺟﻢ« ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺨ ﹾﻄ ﹶﻔ ﹶﺔ «...ﻣﺒﻴﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﺍﺯ ﺁﺎ ﲣﻠﹼﻒ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻒ ﺍﹾﻟ »ﻻ ﻳﺴﻤﻌﻮ ﹶﻥ ﺍِﱃ ﺍﻟﹾﻤﻼ ِﺀ ﺍﹾﻟﺎﹶﻋﻠﻰ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﻴﺎﻃﲔ ﳕﻰﺗﻮﺍﻧﻨﺪ ﺑِﻤ ﻠﹶﺎﺀِﺍﻋﻠﻰ ﮔﻮﺵ ﺑﺪﻫﻨﺪ ﻭ »ﺍِﻟﹼﺎ ﻣ ﻦ ﺧ ِﻄ ﻣﻼﺀ ﺍﻋﻠﻰ ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻓﻮﺭﹰﺍ ﺷﻌﻠﻪﺍﻯ ﺁﺷﻜﺎﺭ ﻭ ﻧﻮﺭﺍﱏ ﺍﻭ ﺭﺍ ﺗﻌﻘﻴﺐ ﻣﻰﻛﻨﺪ .ﻭﱃ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﳑﻜﻦ ﺍﺳﺖ ﺟﺴﺘﻪ ﻭ ﮔﺮﳜﺘﻪ ﭼﻴﺰﻫﺎﱙ ﺑﺸﻨﻮﻧﺪ ﺯﻳـﺮﺍ ﺩﺭ ﺁﻳـﺎﺕ ﺩﻳﮕـﺮ ﺁﻣـﺪﻩ ]ﺷﻌﺮﺍﺀ[٢٢٣-٢١٠: ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺑﺘﺪﺍ ﻓﺮﻣﻮﺩﻩ ﻗﺮﺁﻥ ﺭﺍ ﺷﻴﺎﻃﲔ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻩﺍﻧﺪ ...ﻛﻪ ﺁﺎ ﺍﺯ ﲰﺎﻉ )ﻇﺎﻫﺮﹰﺍ ﺷﻨﻴﺪﻥ ﮔﻔﺘﮕﻮﻯ ﻣﻼﺀ ﺍﻋﻠﻰ( ﻣﻌﺰﻭﻝ ﺍﻧﺪ ...ﺳﭙﺲ ﻓﺮﻣﻮﺩﻩ :ﺁﺎ ﺑﺮ ﻫﺮ ﺩﺭﻭﻏﮕﻮﻯ ﳎﺮﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻣﺴﻤﻮﻉ ﺧﻮﻳﺶ ﺭﺍ ﺍﻟﻘﺎ ﻣﻰﻛﻨﻨﺪ ﻭ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺩﺭﻭﻏﮕﻮﺍﻧﺪ .ﺍﻳﻦ ﺳﺨﻦ ﻣﻰﺭﺳﺎﻧﺪ :ﺑﺎ ﻭﺟﻮﺩ ﺗﻌﻘﻴﺐ ﺗﲑﻫﺎﻯ ﺷﻬﺎﺏ ﺑﺎﺯ ﺑﻌﻀﻰ ﺍﺯ ﺁﺎ ﺟﺎﻥ ﺑﻪ ﺩﺭ ﺑﺮﺩﻩ ﻭ ﭼﻴﺰﻫـﺎﺋﻰ ﻣﻰﺁﻭﺭﻧﺪ .ﻭﺑﺮ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﺍﻟﻘﺎ ﻣﻰﻛﻨﻨﺪ . ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﻨﺪ ﺣﻮﺍﺩﺙ ﺁﻳﻨﺪﻩ ﺭﻭﻯ ﺯﻣﲔ ﺩﺭ ﺁﲰﺎﻥ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻧﻴﺰ .ﻭ ﺷﻴﺎﻃﲔ ﻗﺪﺭﺕ ﻭﺭﻭﺩ ﺑﻪ ﺁﳒﺎ ﻧﺪﺍﺭﻧﺪ » ﻭ ﺣﻔِﻈﹾﻨﺎﻫﺎ ِﻣ ﻦ ﹸﻛﻞﱢ ﺷﻴﻄﺎ ٍﻥ ﺭﺟﻴ ٍﻢ -ﻭ ﻳﻘﹾﺬﹶﻓﻮ ﹶﻥ ِﻣ ﻦ ﹸﻛﻞﱢ ﺟﺎﻧﺐ« ﻭﱃ ﭘﻴﺶ ﺍﺯ ﻭﻻﺩﺕ ﻳﺎ ﺑﻌﺜﺖ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺟﺎﻫﺎﺋﻰ ﺍﺯ ﺁﲰﺎﻥ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺍﺯ ﺁﳒﺎﺳﺮﻗﺖ ﲰﻊ ﻣﻰﻛﺮﺩﻧﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﻪ ﺧﻮﺩ ﺁﻥ ﳎﻤﻊ ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ » ﻭ ﺍِﻧﺎ ﻛﹸﻨﺎ ﻧ ﹾﻘ ﻌ ﺪ ﻣِﻨﻬﺎ ﻣﻘﺎ ِﻋ ﺪ ﻟﹶﻠﺴ ﻤ ِﻊ« ﺑﺎ ﻭﻻﺩﺕ ﻳﺎ ﺑﻌﺜﺖ ﺍﻥ ﺣﻀﺮﺕ ﺍﺯ ﺁﻥ ﻫﻢ ﳏﺮﻭﻡ ﺷﺪﻧﺪ. ﺍﻳﻦ ﺍﺳﺖ ﻇﻬﻮﺭ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﻭ ﺧﺪﺍ ﺑﻪ ﻭﺍﻗﻊ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ .ﺑﻌﻀﻰ ﻟﺰ ﺑﺰﺭﮔﺎﻥ ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺑﺎ ﺷﻬﺎﺏ ﻭ ﻏﲑﻩ ﺭﺍ ﲪﻞ ﺑﺮ ﺗﺸﺒﻴﻪ ﻋﺎﱂ ﻭﺍﻗﻊ ﺑﻪ ﳏﺴﻮﺳﺎﺕ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻛﻼﻣـﺶ ﺩﺭ »ﺷﻬﺐ« ﻧﻘﻞ ﻭ ﺑﺮﺭﺳﻰ ﺷﺪﻩ ﺍﺳﺖ . ﺩﺭ »ﲰﺎﺀ« ﺯﻳﺮ ﻋﻨﻮﺍﻥ )ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﺩﺭ ﺁﲰﺎﻥ( ﻣﺸﺮﻭﺣ ﹰﺎ ﺑﻴﺎﻥ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺁﲰﺎﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻏﲑ ﺍﺯ ﻣﻼﺋﻜﻪ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﺁﻳﺎﺕ ﺁﻥ ﺑﺮﺭﺳﻰ ﺷﺪﻩ ﺍﺳﺖ. ﻋﺪﻩﺍﻯ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺴﻠﹼﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻛﻪ ﭘﻴﺎﻣﺪﻫﺎﻯ ﻣﺮﻣﻮﺯﻯ ﺑﻪ ﻃﻮﺭ ﻣﺮﺗﺐ ﻭ ﻣﻮﺟﻬﺎﻯ ﻣﻨﻈﻢ ﺍﺯ ﺁﲰﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﺭﺳﺎﻝ ﻣﻰﮔﺮﺩﺩ ﻭ ﺁﻥ ﺭﺍ )ﰉ ﺳﻴﻢ ﻛﻴﻬﺎﱏ( ﻧﺎﻡ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻛﺎﺭﻝ ﺟﺎﻧﺴﻜﻰ ﺑﻪ ﺳﺎﻝ ١٩٣٢ﻣﻴﻼﺩﻯ ٨ﻣﺎﻩ ﻣﺮﺍﻗﺐ ﮔﺮﻓﱳ ﺍﻳﻦ ﭘﻴﺎﻡﻫﺎ ﺑﺎ ﺑﺎ ﰉ ﺳﻴﻢ ﺧﻮﺩ ﺷﺪ ﻭ ﺩﻳﺪ ﻫﺮ ﺷﺐ ﭼﻬﺎﺭ ﺩﻗﻴﻘﻪ ﺍﺯ ﺷﺐ ﻗﺒﻠﻰ ﺯﻭﺩﺗﺮ ﺍﺭﺳﺎﻝ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺁﻥ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﮔﺮﺩﺵ ﺯﻣﲔ ﺑﻪ ﺩﻭﺭ ﺧﻮﺭﺷﻴﺪ ﻣﻮﺟﺐ ﻣﻰﺷﻮﺩ ﻏﺮﻭﺏ ﻭ ﻃﻠﻮﻉ ﺳﺘﺎﺭﮔﺎﻥ ﻫﺮ ﺭﻭﺯ ﭼﻬﺎﺭ ﺩﻗﻴﻘﻪ ﺯﻭﺩﺗﺮ ﺍﺯ ﺭﻭﺯ ﻗﺒﻞ ﺑﺎﺷﺪ. ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ١٩٣٣ﻣﻴﻼﺩﻯ ﲰﻴﻨﺎﺭﻯ ﺍﺯ ﻣﺘﺨﺼﺼﲔ ﺍﻳﻦ ﻋﻠﻢ ﻣﻨﻌﻘﺪ ﺷﺪ .ﺟﺎﻧﺴﻜﻰ ﺩﺭ ﺍﻳﻦ ﲰﻴﻨﺎﺭ ﻃﻰ ﺑﻴﺎﻧﻴﻪﺍﻯ ﺍﺯ ﻣﺸﺎﻫﺪﺍﺕ ﺧﻮﺩ ﭘﺮﺩﻩ ﺑﺮﺩﺍﺷﺖ ﻭ ﻣﺘﺬﻛﹼﺮ ﺷﺪ ﻛﻪ ﺳﺘﺎﺭﮔﺎﻥ ﻣﻮﺟﻮﺩﺍﺗﻰ ﻣﻰﺑﺎﺷﻨﺪ ﻛﻪ ﻗﺎﺩﺭ ﺑﻪ ﺗﻜﻠﻢ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦ ﭘﻴﺎﻣﻬﺎﻯ ﺁﲰﺎﱏ ﻛﻪ ﺑﺎ ﺗﻠﺴﻜﻮﺎﻯ ﰉ ﺳﻴﻢ ﻗﺎﺑﻞ ﺩﺭﻳﺎﻓﺖ ﻫﺴﺘﻨﺪ ﺍﻧﺴﺎﻥ ﺭﺍﺩﺭ ﺷﻨﺎﺧﺖ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺟﻬﺎﻥ ﻛﻤﻚ ﻣﻰﻛﻨﺪ ...ﺩﺭ ﻓﻮﺭﻳﻪ ﺳﺎﻝ ١٩٤٢ﺩﻻﺋﻠﻰ ﺑﺮ ﺻﺤﺖ ﻧﻈﺮ ﺟﺎﻧﺴﻜﻰ ﺍﺿﺎﻓﻪ ﺷﺪ. ﺯﻳﺮﺍ ﺩﻳﺪﻩ ﺷﺪ ﻛﻪ ﻳﻚ ﺳﻠﺴﻠﻪ ﭘﻴﺎﻣﻬﺎﻯ ﻓﻀﺎﺋﻰ ﻛﺎﺭ ﺟﻬﺖ ﻳﺎﰉ ﺭﺍ ﺩﺍﺭﻯ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺑﻪ ﻛﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻣﺘﻮﻗﻒ ﻛﺮﺩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﭘﺲ ﺍﺯ ﻛﻮﺷﺶ ﻓﺮﺍﻭﺍﻥ ﺑﺎﻻﺧﺮﻩ ﺩﺭﻳﺎﻓﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﻭﻗﻔﻪ ﺩﺭ ﺍﺛﺮ ﻳﻚ ﺳﺮﻯ ﭘﻴﺎﻣﻬﺎﻯ ﺗﻠﮕﺮﺍﰱ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻳﻚ ﺳﻮﻯ ﻧﺎﺷﻨﺎﺧﺘﻪﺍﺯ ﻣﺎﻭﺭﺍﻯ ﺍﻓﻖ ﺑﻮﺩﻩ ﺍﺳﺖ )ﻧﻘﻞ ﺍﺯ ﻛﺘﺎﺏ ﻗﺮﺁﻥ ﺑﺮ ﻓﺮﺍﺯ ﺍﻋﺼﺎﺭ ﺗﺄﻟﻴﻒ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﻧﻮﻓﻞ ﺗﺮﲨﻪ ﺮﺍﻡ ﭘﻮﺭ ﻭ ﺷﻜﻴﺐ( . ﻓﻌﻼ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺗﻘﺮﻳﺒ ﹰﺎ ﻣﺴﻠﹼﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭﱃ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﳎﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﺎﺑﻖ ﺍﺷﺎﺭﻩ ﺷﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﺴﻠﹼﻢ ﻭ ﺣﺘﻤﻰ ﺍﺳﺖ . ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺏ ﻓﻮﻕ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﺟﻦ ﺑﺮﺍﻯ ﺷﻨﻴﺪﻥ ﭼﻨﲔ ﺍﺻﻮﺍﺗﻰ ﺑﻪ ﺁﲰﺎﻥ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪﻧﺪ ﻧﻪ ﺑﺮﺍﻯ ﺷﻨﻴﺪﻥ ﻭﺣﻰ ﺯﻳﺮﺍ ﻭﺣﻰ ﺭﺍ ﺟﺰ ﻛﺴﻴﻜﻪ ﺑﻪ ﺍﻭ ﻭﺣﻰ ﻣﻰﺷـﻮﺩ ﻛـﺴﻰ ﳕﻰﺷﻨﻮﺩ .ﻭ »ﻣﻠﹶﺎﺀ ﺍﹶﻋﻠﻰ« ﳘﺎﺎﺳﺖ ﻣﻪ ﳎﻤﻊ ﻣﻼﺋﻜﻪ. ﻭﱃ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﳐﺼﻮﺻﹰﺎ »ِﺍﻧ ﻬ ﻢ ﻋ ِﻦ ﺍﻟﺴ ﻤ ِﻊ ﻟﹶﻤﻌﺰﻭﻟﻮ ﹶﻥ« ﺑﺎ ﻣﻼﺣﻈﻪ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﺁﻥ ،ﺧﻼﻑ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ .ﻭ ﺧﻼﺻﻪ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺟﻨﻴﺎﻥ ﻣﻰﻛﻮﺷﻴﺪﻧﺪ ﺗﺎ ﺁﲰﺎﻥ ﺭﺍ ﺭﺻﺪ ﻛﻨﻨﺪ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻧﺪ ﺗﺎ ﺍﺯ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﺣﻮﺍﺩﺙ ﺁﻳﻨﺪﻩ ﻣﻄﻠﻊ ﺷﻮﻧﺪ. _______________________________________________ ﺟﻨﺖ = ﺑﺎﻍ .ﺸﺖ] .ﺑﻘﺮﻩ [٢٦٥:ﳘﭽﻮﻥ ﺑﺎﻏﻴﻜﻪ ﺩﺭ ﺑﻠﻨﺪﻯ ﺍﺳﺖ ﻭ ﺑﺎﺭﺍﻥ ﺗﻨﺪ ﻭ ﺩﺭﺷﺖ ﺩﺍﻧﻪ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪﻩ. ﲨﻊ ﺁﻥ ﺟﻨﺎﺕ ﺍﺳﺖ ﻣﺜﻞ ]ﺩﺧﺎﻥ. [٢٥: ﺟﻨﺖ ﺁﺧﺮﺕ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺯ ﺸﺖ ﻭ ﳏﻞﹼ ﺯﻧﺪﮔﻰ ﺍﺗﻘﻴﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﻟﻔﻆ ﺟﻨﺖ ﻭ ﺟﻨﺎﺕ ﺗﻌﺒﲑ ﺁﻣﺪﻩ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﺮ ﺻﻔﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻥ »ﺗﺠﺮﻯ ِﻣ ﻦ ﺗﺤﺘِﻬﺎ ﺍﻻﹶﻧﻬﺎﺭ« ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ .
ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺗﻌﺒﲑ ﻭ ﻧﺎﻣﮕﺬﺍﺭﻯ ﺑﺮﺍﻯ ﺗﺸﺒﻴﻪ ﺑﻪ ﺟﻨﺎﺕ ﺩﻧﻴﺎﺳﺖ ﻛﻪ ﺗﻔﻬﻴﻢ ﺁﻥ ﺁﺳﺎﻥ ﺷﻮﺩ ﻭ ﮔﺮﻧﻪ ﺟﻨﺎﺕ ﺁﺧﺮﺕ ﺭﺍ ﳕﻰﺗﻮﺍﻥ ﺑﺎ ﺑﺎﻏﺎﺕ ﺩﻧﻴﺎ ﻣﻘﺎﻳﺴﻪ ﻛﺮﺩ ،ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ﻛﻪ »ﺟﻨﺎﺕ« ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﳘﻴﺸﻪ ﻧﻜﺮﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﲎ :ﺟﻨﺎﺕ ﺑﻪ ﺧﺼﻮﺻﻰ . ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺁﻳﻪ ]ﺷﻮﺭﻯ [٢٢:ﻣﻌﺮﻑ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ »ﺍﳉﻨﺔ« ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﻋﻬﺪ ﺩﺭﺑﺎﺭﻩ ﺸﺖ ﺯﻳﺎﺩ ﺍﺳﺖ. ﻻﺯﻡ ﻧﻴﺴﺖ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻢ ﺑﻪ ﻏﻠﺒﻪ ﺑﻮﺩﻥ ﻭ ﻳﺎ ﻭﺻﻒ ﺑﻮﺩﻥ ﺁﻥ ،ﺑﺮﺍﻯ ﺸﺖ ﲝﺚ ﺷﻮﺩ ،ﺍﻣﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﺒﻴﻨﻴﻢ ﻗﺮﺁﻥ ﺸﺖ ﺁﺧﺮﺕ ﺭﺍ ﭼﮕﻮﻧﻪ ﻣﻌﺮﰱ ﻣﻰﻛﻨﺪ. ]-١ﳏﻤﺪ [١٥:ﻭﺻﻒ ﺸﱴ ﻛﻪ ﺑﻪ ﭘﺮﻫﻴﺰ ﻛﺎﺭﺍﻥ ﻭﻋﺪﻩ ﺷﺪﻩ ﭼﻨﲔ ﺍﺳﺖ :ﺩﺭ ﺁﻥ ﺮﻫﺎﺋﻰ ﺍﺯ ﺷﲑ ﻛﻪ ﻃﻌﻢ ﺁﻥ ﺗﻐﻴﲑ ﻧﻴﺎﻓﺘﻪ ﻭ ﺮﻫﺎﺋﻰ ﺍﺯ ﺷﲑ ﻛﻪ ﻃﻌﻢ ﺁﻥ ﺗﻐﻴﲑ ﻧﻴﺎﻓﺘﻪ ﻭ ﺮﻫﺎﱙ ﺍﺯ ﲬﺮ ﻛﻪ ﺑﺮﺍﻯ ﻧﻮﺷﻨﺪﮔﺎﻥ ﻟﺬﹼﺕ ﺍﺳﺖ ﻭ ﺮﻫﺎﱙ ﺍﺯ ﻋﺴﻞ ﺻﺎﻑ ﺷﺪﻩ ﻭ ﺑﺮﺍﻯ ﺁﺎﺳﺖ ﺩﺭ ﺁﻥ ﺟﻨﺖ ﺍﺯ ﳘﻪ ﻣﻴﻮﻩﻫﺎ ﻭ ﭼﺎﺭﻩ ﺳﺎﺯﻯ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ. ﺁﺏ ﻭ ﺷﲑﻳﲎ ﺗﻐﻴﲑ ﻭ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﻛﻪ ﺟﻨﺖ ﺁﺧﺮﺕ ﺩﺍﺭﺍﻯ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻞ ﻭ ﻓﺴﺎﺩ ﻧﻴﺴﺴﺖ ﺑﺎﻛﺘﺮﻯ ﻭ ﳐﻤﺮﻫﺎ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﻛﻬﻮﻟﺖ ﺧﱪﻯ ﻧﻴﺴﺖ ﻭ ﺷﲑ ﻭ ﻋﺴﻞ ﻭ ﲬﺮ ،ﺮ ﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﲤﺎﻡ ﻣﻴﻮﻩﻫﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁﻧﺎﻥ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ،ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺑﺎ ﺟﻨﺎﺕ ﺩﻧﻴﺎ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﳕﻰﺑﺎﺷﺪ. ] -٢ﺁﻝ ﻋﻤﺮﺍﻥ] [١٣٣:ﺣﺪﻳﺪ.[٢١: ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭﺳﻌﺖ ﺸﺖ ﻭﺳﻌﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﺫﻛﺮ ﺷﺪﻩ ،ﺑﻪ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺍﻭﻝ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﳘﻪ ﺗﺒﺪﻳﻞ ﺑﻪ ﺸﺖ ﺷﺪﻩ ﻭ ﺟﺰﺀ ﺁﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﭘﺲ ﻳﺎ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﻭ ﻳﺎ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﺁﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻛﺴﻰ ﺩﺍﻧﺎ ﻧﻴﺴﺖ . ] -٣ﺭﻋﺪ] [٣٥:ﻓﺮﻗﺎﻥ١٥:ﻭ [١٦ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ،ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻛﻪ ﺧﻮﺭﺩﱏ ﺸﺖ ﺩﺍﺋﻤﻰ ﺍﺳﺖ ﻭ ﲤﺎﻡ ﺷﺪﱏ ﻧﻴﺴﺖ ﻭ ﺸﺖ ﳘﻴﺸﮕﻰ ﺕ ﺍﺳﺖ ﻭ ﺍﻫﻞ ﺸﺖ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻭ ﺍﻫﻞ ﺸﺖ ﻫﺮ ﭼﻪ ﲞﻮﺍﻫﻨﺪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ ﲨﻠﻪ »ﹶﻟ ﻢ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺎ ﺅ ﹶﻥ ﹶﻟ ﻬ ﻢ ﻣﺎ ﻳﺸﺎ ﺅ ﹶﻥ« ﭘﻨﺞ ﺑﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺸﺖ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻭ ﻳﺎﺯﺩﻩ ﺑﺎﺭ »ﺟﻨﺎ ﻋ ﺪ ِﻥ« )ﻳﻬﺸﺖﻫﺎﻯ ﺟﺎﻭﺩﺍﻥ( ﺁﻣﺪﻩ ﺍﺳﺖ . ] -٤ﺣﺎﻗﺔ] [٢٢:ﻏﺎﺷﻴﺔ [١٦-١٠:ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﺸﺖ ﺁﺧﺮﺕ ﻭ ﻧﻌﻴﻢ ﺁﻧﺴﺖ ﻭ ﺍﺯ ﻋﻴﺶ ﭘﺴﻨﺪﻳﺪﻩ ﺁﻥ ﺧﱪ ﻣﻰﺩﻫﻨﺪ. ] -٥ﺗﻮﺑﻪ [٢١:ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺩﻭﺍﻡ ﻧﻌﻤﺖ ﺁﻥ ﻭﺍﻓﺮ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ .ﳐﻔﻰ ﳕﺎﻧﺪ ﺍﮔﺮ ﲞﻮﺍﻫﻴﻢ ﺭﺍﺟﻊ ﺑﻪ ﺟﻨﺖ ﺁﺧﺮﺕ ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﺑﮕﻮﺋﻴﻢ ﺑﺎﻳﺪ ﺻﺪﻫﺎ ﺁﻳﻪ ﻧﻘﻞ ﻭ ﺗﺮﲨﻪ ﳕﺎﺋﻴﻢ ،ﻓﺮﻕ ﻳﺴﻴﺎﺭ ﺍﻫﻢ ﻧﻌﻤﺖ ﻭ ﻟﺬﹼﺕ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺁﻧﺴﺖ ﻛﻪ ﻧﻌﻤﺖ ﺩﻧﻴﺎ ﻓﺎﱏ ﻭ ﻧﺎﭘﺎﻳﺪﺍﺭ ﻭ ﺯﻭﺩﮔﺬﺭ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﺩﺍﻣﻪ ﺁﻥ ﻭ ﻋﺎﺩﺕ ﺷﺪﻥ ﻣﻮﻗﻌﻴﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻭﱃ ﻧﻌﻤﺖ ﺁﺧﺮﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﻭ ﺍﺻﻼ ﻧﻘﺼﺎﻥ ﻭ ﺗﻐﻴﲑ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ،ﺍﻳﻦ ﺍﺳﺖ ﻓﺮﻕ ﺍﺳﺎﺳﻰ ﺍﻳﻦ ﺳﺮﺍ ﻭ ﺁﻥ ﺳﺮﺍ. ﺩﺭ ﺗﻌﺮﻳﻒ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ ﻣﻰﺧﻮﺍﻧﻴﻢ ]ﺍﻋﺮﺍﻑ [٤٩:ﺩﻧﻴﺎﺋﻰ ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻧﺪﻭﻩ ﻓﻌﻠﻰ ﻭ ﺧﻮﻑ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ،ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺩﺭ ﺩﻧﻴﺎ ﻣﻴﺴﺮ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﺩﻣﻰ ﳘﻮﺍﺭﻩ ﻧﻘﺼﺎﻥ ﻓﻌﻠﻰ ﺩﺍﺭﺩ ﻛﻪ ﺳﺒﺐ ﺍﻧﺪﻭﻩ ﺍﻭﺳﺖ ﻭ ﺗﺮﺱ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﺯﻭﺍﻝ ﻧﻌﻤﺖ ﻭ ﻣﺮﮒ ﻭ ﺗﺼﺎﺩﻑﻫﺎ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺑﺎﻋﺚ ﺧﻮﻑ ﺍﻭﺳﺖ .ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺯ ﳊﺎﻅ ﺣﺎﻝ ﻧﻘﺼﺎﻥ ﻭ ﺍﻧﺪﻭﻩ ﻭ ﺍﺯ ﳊﺎﻅ ﺁﻳﻨﺪﻩ ﺧﻮﻑ ﻭ ﺯﻭﺍﻝ ﻭ ﻛﻢ ﺷﺪﻥ ﻧﻴﺴﺖ ﲨﻠﻪ ﻓﻮﻕ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ﺁﻧﭽﻪ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎ ﺑﺎﺷﺪ ﻣﺸﺮﻭﻁ ﺍﺳﺖﺯﻳﺮﺍ ﺩﺭ ﺩﻧﻴﺎ ﺍﺯ ﺧﻮﻑ ﻭ ﺣﺰﻥ ﻓﺮﺍﺭﻯ ﻧﻴﺴﺖ ﻭ ﺍﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﺍﺳﺖ ﻣﻄﻠﻖ ﻭ ﰉ ﻏﻴﺪ ﻣﻰﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺸﺖ ﻣﻄﻠﻘ ﹰﺎ ﺍﻧﺪﻭﻩ ﻭ ﺗﺮﺳﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﲤﺎﻡ ﺁﺎ ﺭﺍ ﻛﻪ ﲨﻌﹰﺎ ﭼﻬﺎﺭﺩﻩ ﺑﺎﺭ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﺋﺎﻧﺴﺖ ﺑﻪ ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ »ﺧﻮﻑ« ﺭﺟﻮﻉ ﺷﻮﺩ .ﺍﻳﻀﹰﺎ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻗﻴﺎﻣﺖ«. _______________________________________________ ﺟﲎ = ﭼﻴﺪﻥ ﻣﻴﻮﻩ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﻨﺪ» :ﺟﲎ ﺍﻟﺜﻤﺮﺓ:ﺗﻨﺎﻭﳍﺎ ﻣﻦ ﺷﺠﺮﻫﺎ«] ،ﺭﲪﻦ» [٥٤:ﺟﲎ« ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ »ﳎﻨﻰ« ﻳﻌﲎ ﭼﻴﺪﻩ ﺷﺪﻩ ﻛﻪ ﻋﺒﺎﺭﺕ ﺁﺧﺮﺍﻯ ﻣﻴﻮﻩ ﺍﺳﺖ .ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺸﺖ ﻭ ﻣﻴﻮﻩ ﻫﺮ ﺩﻭ ﺸﺖ ﺑﻪ ﺩﺳﺘﺮﺱ ﺍﺯ ]ﻣﺮﱘ [٢٥:ﻣﻰﺍﻓﻜﻨﺪ ﺑﺮ ﺗﻮ ﺧﺮﻣﺎﺋﻰ ﺗﺎﺯﻩ .ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺟﻨﻰ ﺁﻥ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﻟﺴﺎﻋﺔ ﭼﻴﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ .ﮔﻨﺎﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻨﺎﻳﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﺨﺺ ﮔﻨﺎﻩ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺧﻮﻳﺶ ﻣﻰﻛﺸﺪ ،ﺭﺍﻏﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺭﺍ ﺩﺭ ﺟﻨﺎﻳﺖ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ . _______________________________________________ ﺟﻬﺎﺯ = ﺷﻰﺀ ﺁﻣﺎﺩﻩ .ﺍﺯ ﻣﺘﺎﻉ ﻭ ﻏﲑﻩ .ﲡﻬﻴﺰ :ﲪﻞ ﺑﺎ ﻓﺮﺳﺘﺎﺩﻥ ﺁﻥ ﻣﺘﺎﻉ ﻭ ﻏﲑﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ﲡﻬﻴﺰ ﻟﺸﮕﺮ ،ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﺁﻥ ﻭ ﲡﻬﻴﺰ ﻟﺸﮕﺮ ،ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﻣﻘﺪﻣﺎﺕ ﺩﻓﻦ ﺍﻭﺳﺖ » ﺟﻬﺰ ﺍﳉﻴﺶ:ﻫﻴﺄﺓ«. ]ﻳﻮﺳﻒ [٥٩:ﭼﻮﻥ ﺁﺎ ﺭﺍ ﺑﻠﻮﺍﺯﻡ ﻭ ﻣﺘﺎﻋﺸﺎﻥ ﺁﻣﺎﺩﻩ ﻛﺮﺩ ﮔﻔﺖ :ﺑﺮﺍﺩﺭﺗﺎﻥ ﺭﺍ ﭘﻴﺶ ﻣﻦ ﺁﺭﻳﺪ. _______________________________________________ ﺟﻬﺪ = )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﺿﻢ ﺁﻥ( ﺻﻌﻮﺑﺖ ﻭ ﻣﺸﻘﹼﺖ .ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ ﻣﻌﲎ ﻣﻰﻛﻨﺪ .ﺻﺤﺎﺡ ﻃﺎﻗﺖ )ﺳﺨﱴ( ﺕ ﺍﹾﻟ ﻌ ﺪﻭ «ﻳﻌﲎ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﺩﴰﻦ ﻣﺸﻘﹼﺖ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﳘﻮﺍﺭ ﻛﺮﺩﻡ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ٧٩ﺗﻮﺑﻪ ﻓﺮﻣﻮﺩ ﺟﻬﺪ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ٢١٧ﺑﻘﺮﻩ ﻓﺮﻣﺎﻳﺪ» :ﺟﺎ ﻫ ﺪ ﻭ ﻓﺘﺢ ﺁﻥ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﻭ ﺁﻥ ﻣﺎﺩﺍﺭ ﻛﺮﺩﻥ ﺧﻮﺩ ﺑﺮ ﻣﺸﻘﹼﺖ ﺍﺳﺖ ﻭ ﺍﺯ ﺷﻌﱮ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺟﻬﺪ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺩﺭ ﻋﻤﻞ ﻭ ﺟﻬﺪ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﺩﺭ ﻗﻮﺕ ﻭ ﻃﻌﺎﻡ ﺍﺳﺖ ﻭ ﺍﺯ ﻗﺘﻴﱮ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺟﻬﺪ )ﺑﻪ ﻓﺘﺢ( ﻣﺸﻘﹼﺖ ﻭ ﺑﻪ ﺿﻢ ﻃﺎﻋﺖ ﺍﺳﺖ .ﺑﻨﺎﺑﺮ ﺍﻗﻮﺍﻝ ﮔﺬﺷﺘﻪ ﻣﻌﻨﺎﻯ :ﻓﻼﱏ ﺟﻬﺎﺩ ﻛﺮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺪﺭﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺍﻧﺪﺍﺧﺖ ،ﻣﺘﺤﻤﻞ ﻣﺸﻘﹼﺖ ﮔﺮﺩﻳﺪ ،ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ ﻛﺮﺩ .ﺟﺎﻣﻊ ﳘﻪ ﺍﻗﻮﺍﻝ ﻗﻮﻝ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺳﺖ ﭘﺲ ﺟﻬﺪ ﻭ ﺟﻬﺎﺩ ﻳﻌﲎ :ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ. ]ﻋﻨﻜﺒﻮﺕ [٦:ﻫﺮﻛﻪ ﺗﻼﺵ ﻛﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺯﺩ ،ﻓﻘﻂ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺗﻼﺵ ﻣﻰﻛﻨﺪ ﺧﺪﺍ ﺍﺯ ﻣﺮﺩﻡ ﰉ ﻧﻴﺎﺯ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ [٣٥:ﺑﻪ ﺳﻮﻯ ﺧﺪﺍ ﻭﺳﻴﻠﻪ ﺟﻮﺋﻴﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺗﻼﺵ ﻛﻨﻴﺪ . ﺟﻬﺎﺩ )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺗﻼﺵ ﻭ ﻧﻴﺰ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﻨﮓ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﻭ ﺟﻨﮓ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺎﺩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺗﻼﺵ ﺗﻮﺃﻡ ﺑﺎﺭ ﻧﺞ ﺍﺳﺖ ]ﻓﺮﻗﺎﻥ [٥٢:ﳎﺎﻫﺪ: ﺗﻼﺵ ﻛﻨﻨﺪﻩ ﺟﻨﮓ ﻛﻨﻨﺪﻩ ]ﻧﺴﺎﺀ[٩٥: ]ﺍﻧﻌﺎﻡ [١٠٩:ﻗﺴﻢ ﻳﺎﺩ ﻛﺮﺩﻧﺪ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻣﺆﻛﺪ ﻭ ﳏﻜﻢ ،ﻳﻌﲎ ﺁﻧﭽﻪ ﻣﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺁﻧﺮﺍ ﳏﻜﻢ ﻛﺮﺩﻧﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ :ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺁﻧﭽﻪ ﻗﺪﺭﺕ ﺩﺍﺷﺘﻨﺪ ﻛﻮﺷﻴﺪﻧﺪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ :ﺗﻘﺪﻳﺮ ﺍﻳﻦ ﺍﺳﺖ » ﺟﻬﺪﻭﺍ ﺟ ﻬ ﺪ ﺍﹶﻳﻤﺎِﻧ ِﻬ ﻢ« .ﺍﻳﻦ ﺗﻌﺒﲑ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺑﺪﻛﺎﺭﺍﻥ ﺍﺳﺖ .
ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ :ﺍﻓﻬﺎﻝ ﺍﻳﻦ ﻣﺎﺩﻩ ﺩﺭ ﻗﺮﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﻜﺜﲑ ﺍﺳﺖ ﻧﻪ ﺑﲔ ﺍﻻﺛﻨﲔ ﻭ ﺗﻜﺜﲑ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﻣﻔﺎﻋﻠﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﺜﻼ ﺍﺯ ]ﺣﺞ[٧٨: ﺳﻪ ﺗﻼﺵ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻳﻜﻰ ﺍﺯ ﻣﺎﺩﻩ ﻳﻜﻰ ﺍﺯ ﻫﻴﺌﺖ ﻭ ﻳﻜﻰ ﺍﺯ »ﺣﻖ ﺟﻬﺎﺩﺓ« ﻳﻌﲎ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺗﻼﺵ ﻛﻨﻴﺪ ﺗﻼﺵ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪ. ]ﺗﻮﺑﻪ [٧٩:ﺁﻧﺎﻧﻜﻪ ﺭﺍﻏﺒﲔ ﺍﺯ ﻣﺆﻣﻨﲔ ﺩﺭ ﺻﺪﻗﺎﺕ ﺭﺍ ﺧﺮﺩﻩ ﻣﻰﮔﲑﻧﺪ ﻭ ﻧﻴﺰ ﺑﻪ ﻛﺴﺎﻧﻴﻜﻪ ﺟﺰ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻃﺎﻗﺖ ﻭ ﺗﻼﺵ ﺧﻮﺩ ﭘﻴﺪﺍ ﳕﻰﻛﻨﻨﺪ ﻋﻴﺐ ﻣﻴﮕﲑﻧﺪ. ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺛﺮﻭﲤﻨﺪﺍﻥ ﺭﺍ ﺩﺭ ﺩﺍﺩﻥ ﺯﻛﻮﺓ ﻣﺴﺨﺮﻩ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻫﻢ ﺩﺳﺘﺘﮕﺎﻧﺮﺍ ،ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ »ﻻ ﻳﺠِﺪﻭ ﹶﻥ ﺍِﻟﹼﺎ ﺟ ﻬ ﺪ ﻫ ﻢ« ﻳﻌﲎ ﺟﺰ ﺗﻼﺵ ﺧﻮﺩ ﭼﻴﺰﻯ ﭘﻴـﺪﺍ ﳕﻰﻛﻨﻨﺪ ﻗﻬﺮﹰﺍ ﻛﻤﻚ ﻣﺎﱃ ﺁﺎ ﺩﺭ ﺭﺍﻩ ﺍﺳﻼﻡ ﻛﻢ ﺍﺳﺖ . _______________________________________________ ﺟﻬﺮ = ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻭ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺩﻳﺪﻥ ﺑﺎﺷﺪ ﻳﺎ ﺷﻨﻴﺪﻥ ﻣﺜﻞ ]ﳓﻞ [٧٥:ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﺩﻳﺪﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﺭﻋﺪ [١٠:ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﻨﻴﺪﻥ ﺍﺳﺖ ﭘﺲ ﺟﻬﺮ ﻫﻢ ﻗﻮﱃ ﺍﺳﺖ ﻭ ﻫﻢ ﻓﻌﻠﻰ . ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪﻛﻪ ﺟﻬﺮ ﻗﻮﱃ ،ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﻣﻌﻤﻮﱃ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺷﺒﻴﻪ ﺑﻪ ﻓﺮﻳﺎﺩ ﺍﺳﺖ .ﺩﺭﺑﺎﺭﻩ ﺩﻋﻮﺕ ﺣﻀﺮﺕ ﻧﻮﺡ ﻫﺴﺖ ]ﻧﻮﺡ [١٠-٨:ﻣﻘﺎﺑﻠﻪ ﺟﻬﺎﺭ ﺑﺎ ﺍﻋﻼﻥ ﻣﺒﻴﻦ ﺑﻮﺩﻥ ﺟﻬﺎﺭ ﺑﻪ ﻣﻌﲎ ﻓﺮﻳﺎﺩ ﺍﺳﺖ ﻳﻌﲎ ﺁﺎ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﻋﻠﲎ ﻭ ﭘﻨﻬﺎﱏ ﺩﻋﻮﺕ ﻛﺮﺩﻡ .ﻭ ﺍﺯ ﻛﺮﳝﻪ ]ﺣﺠﺮﺍﺕ [٢:ﻧﻴﺰ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﭼﻮﻥ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺳﺨﻦ ﻣﻰﮔﻔﺘﻨﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺁﻥ ﻃﻮﺭ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ،ﻰ ﺷﺪﻧﺪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ]ﻃﻪ [٧:ﻓﺮﻣﻮﺩﻩ :ﺟﻬﺎﺭ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺳﻮﺭﻩ ﻧﻮﺡ ﻓﺮﻳﺎﺩ ﮔﻔﺘﻪ ﺕ ﺟﻬﺮﹰﺍ ﻭ ﺟﻬﺎﺭﹰﺍ:ﺍﹶﻋﻼ ﻩ« . ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ » ﺟ ﻬ ﺮ ﺍﻟﺼﻮ ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺗﱰﹼﻝ ﻛﻨﻴﻢ ﺑﺎﻳﺪ ﺑﮕﻮﺋﻴﻢ ﻛﻪ »ﺟﻬﺮ« ﻣﻄﻠﻖ ﻭ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺻﺪﺍﻯ ﻋﺎﺩﻯ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭ ﺑﺎ ﻣﻮﺍﺭﺩ ﻭ ﻗﺮﺍﺋﻦ ﻣﻰﺗﻮﺍﻥ ﭘﻰ ﺑﺮﺩ ﻛﻪ ﺁﻳﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﻼ ﺩﺭ ﺁﻳﻪ ]ﺭﻋﺪ [١٠:ﺻﺪﺍﻯ ﻋﺎﺩﻯ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻣﺮﺍﺩ ﺍﺳﺖ. ﻓﺮﻳﺎﺩ ﻣﺮﺍﺩ ﺍﺳﺖ ﻳﺎ ﺻﺪﺍﻯ ﻋﺎﺩﻯ ﻣﺜ ﹰ ﺖ ﺍِﻃﹾﺮﺍﻗـﻰ ﻭ ﺕ ﺧﻔﹸﻮﺗﹰﺎ :ﺳ ﹶﻜ ﻦ« ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ١٤٧ﻫﺴﺖ» :ﻟﻴﻌﻈﻜﻢ ﻫﺪﻭﻯ ﻭ ﺧ ﹸﻔ ﺖ ﺍﻟﺼ ﻮ * ]ﺍﺳﺮﺍﺀ [١١٠:ﺧﻔﻮﺕ ﺑﻪ ﻣﻌﲎ ﺁﺭﺍﻣﻰ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ » :ﺧ ﹶﻔ ِ ﺳﻜﻮﻥ ﺍﻃﺮﻟﻔﻰ« ﺗﺎ ﻧﺼﻴﺤﺖ ﻛﻨﺪ ﴰﺎ ﺭﺍ ﰉ ﺣﺮﻛﺖ ﺑﻮﺩﱎ ﻭﺁﺭﺍﻣﻰ ﺍﻃﺮﺍﻓﻢ ﻛﻪ ﺑﻪ ﻧﻘﻞ ﳏﻤﺪ ﻋﺒﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺍﻃﺮﺍﻑ ﭼﺸﻤﻬﺎﻯ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍﺧﻔﻮﺕ ﺩﺭ ﻛﻼﻡ ﺁﻫﺴﺘﮕﻰ ﺠ ﻬ ﺮ« ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺍﺳﺖ ﻭ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ :ﳕﺎﺯﺕ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺑﺎ ﺻﺪﺍﻯ ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﳐﻮﺍﻥ ﻣﻴـﺎﻥ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻳﻦ ﻗﺮﻳﺘﻪ ﻣﻰﺷﻮﺩ ﻓﻬﻤﻴﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻻ ﺗ ﻼ« ﳎﻤﻞ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺭﻭﺍﻳﺎﺕ ﻧﺒﻮﺩ ﻚ ﺳِﺒﻴ ﹰ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺁﻫﺴﺘﻪ ﺷﺪﻳﺪ ،ﻣﺮﺍﺗﺐ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﻓﻬﻢ ﻣﻮﺍﺭﺩ ﺟﻬﺮ ﻭ ﺍﺧﻔﺎﺕ ﺩﺭ ﳕﺎﺯﻫﺎ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﺩﺍﺭﱘ ﻭ »ﻭﺍﺑﺘ ِﻎ ﺑ ﻴ ﻦ ﺫِﻟ ﺍﺯ ﺁﻥ ﲣﻴﲑ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﺪ ﻭﱃ ﺟﻬﺮ ﻭ ﺍﺧﻔﺎﺕ ﺩﺭ ﳕﺎﺯ ﭼﻨﺎﻧﻜﻪ ﻓﻘﻬﺎ ﮔﻔﺘﻪﺍﻧﺪ ﻋﺰﳝﺖ ﺍﺳﺖ . ]ﻧﺴﺎﺀ [١٤٨:ﺧﺪﺍ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ ﮔﻔﺘﺎﺭ ﺑﺪ ﺭﺍ ﺩﻭﺳﺖ ﳕﻰﺩﺍﺭﺩ ﻣﮕﺮ ﺍﺯ ﻛﺴﻰ ﻛﻪ ﺳﺘﻢ ﺩﻳﺪﻩ ﺍﺳﺖ . ﺁﻳﻪ ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﻛﻪ ﻣﻈﻠﻮﻡ ﺣﻖ ﺩﺍﺭﺩ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭ ﻇﻠﻢ ﻇﺎﱂ ﺭﺍ ﺍﻇﻬﺎﺭ ﳕﺎﻳﺪ ﻭ ﺁﻥ ﺍﺯ ﻣﻮﺍﺭﺩ ﻏﻴﺒﺖ ﻭ ﺍﺷﺎﻋﻪ ﻓﺤﺸﻞﺀ ﻧﻴﺴﺖ . ﺟﻬﺮﺓ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﺷﺪﻩ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﺑﻘﺮﻩ [٥٥:ﻫﺮﮔﺰ ﺑﻪ ﺗﻮ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﱘ ﺗﺎ ﺧﺪﺍ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﺑﺒﻴﻨﻴﻢ ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﮔﻮﻳﺪ ﺭﺅﻳﺖ ﳑﻜﻦ ﺍﺳﺖ ﺩﺭ ﺧﻮﺍﺏ ﻭ ﻳﺎ ﺑﺎ ﻗﻠﺐ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﻓﺮﻣﻮﺩﻩ »ﺟﻬﺮﺓ« ﻓﻘﻂ ﺩﻳﺪﻥ ﺑﺎ ﭼﺸﻢ ﺍﺳﺖ ﻳﻌﲎ ﻳﻬﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ :ﺑﺎﻳﺪ ﺧﺪﺍ ﺭﺍ ﻣﺎﻧﻨﺪ ﻳﻚ ﭼﻴﺰ ﻣﺎﺩﻯ ﺑﺒﻴﻨﻴﻢ. _______________________________________________ ﺟﻬﻞ = ﻧﺎﺩﺍﱏ .ﺟﺎﻫﻞ :ﻧﺎﺩﺍﻥ .ﺳﻔﻴﻨﻪ .ﰉ ﺍﻋﺘﻨﺎ .ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺁﻥ ﺭﺍ ﻧﺎﺩﺍﱏ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ. ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ٦٧ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ :ﺑﻪ ﻓﻮﱃ ﺍﻥ ﺿﺪ ﺣﻠﻢ ﺍﺳﺖ )ﻳﻌﲎ ﺳﻔﺎﻫﺖ(. ﻧﮕﺎﺭﺭﻧﺪﻩ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﻣﻰﭘﺴﻨﺪﻡ ﻭ ﺩﺭ ﺑﻴﺸﺘﺮ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ،ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺳﻔﺎﻫﺖ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ .ﻣﺜﻼ ﺁﳒﺎ ﻛﻪ ﺁﻣﺪﻩ] :ﻳﻮﺳﻒ [٣٣:ﻣﻘﺼﻮﺩ ﺁﻧﺴﺖ ﻛﻪ :ﺑﻪ ﺯﻧﺎﻥ ﻣﻴﻞ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻛﺴﺎﱏ ﻣﻰﺷﻮﻡ ﻛﻪ ﺳﻔﻴﻨﻪﺍﻧﺪ ﻭ ﺑﻪ ﺣﻘﺎﺋﻖ ﰉ ﺍﻋﺘﻨﺎ .ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺁﻳﺎﺕ ﻭ ﻧﻈﺎﺋﺮ ﺁﺎ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻋﺪﻡ ﻋﻠﻢ ﲪﻞ ﻛﺮﺩﻥ ﻏﻠﻂ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﻋﺪﻡ ﻋﻠﻢ ﺩﺭ ﺑﻴﺸﺘﺮ ﻣﻮﺍﺭﺩ ﻋﺬﺭ ﺍﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻘﺎﻡ ﻋﺪﻡ ﻋﺬﺭ ﻭ ﻋﻘﻮﺑﺖ ﺁﻣﺪﻩ ﺍﺳﺖ . ﺑﻠﻰ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ [٢٧٣:ﻣﻨﻈﻮﺭ ﻋﺪﻡ ﻋﻠﻢ ﺍﺳﺖ . * ]ﻳﻮﺳﻒ [٨٩:ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳﻒ ﺍﺯ ﻛﺎﺭ ﻭ ﻋﻤﻞ ﺧﻮﺩ ﰉ ﺧﱪ ﻧﺒﻮﺩﻧﺪ ﺑﻠﻜﻪ ﺟﻬﺎﻟﺖ ﺁﺎ ﳘﺎﻥ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻮﺩ ﺯﻳﺮﺍ ﻛﻪ ﺁﺎ ﻳﻮﺳﻒ ﺭﺍ ﻣﻰﺷﻨﺎﺧﺘﻨﺪ ﻭ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻛﺎﺭ ﺧﻼﻑ ﻣﻰﻛﻨﻨﺪ، ﺍﻳﻦ ﺟﻬﺎﻟﺖ ﺑﺎﻋﺚ ﻣﺴﺌﻮﻟﻴﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻭ ﺳﺒﺐ ﻋﺬﺍﺏ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺟﻬﺎﻟﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﻋﺪﻡ ﻋﻠﻢ ﺣﺴﺎﺑﺶ ﭼﻨﺪﺍﻥ ﺳﺨﻦ ﻧﻴﺴﺖ ﳐﺼﻮﺻ ﹰﺎ ﻛﻪ ﺑﻪ ﺍﻋﻨﺎﺩ ﺗﻮﺃﻡ ﻧﺒﺎﺷﺪ. ]ﺑﻘﺮﻩ [٦٧:ﻣﺮﺍﺩ ﺁﻧﺴﺖ ﻛﻪ ﻣﺴﺨﺮﻩ ﻛﺎﺭ ﻣﺮﺩﺍﻥ ﺳﻔﻴﻪ ﻭ ﰉ ﺍﻋﺘﻨﺎ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺳﺖ ﻭ ﻛﺎﺭ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺧﻼﻑ ﺁﻧﭽﻪ ﺩﺭﻙ ﻣﻰﻛﻨﻨﺪ ﻛﺎﺭ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻨﺪ ،ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﳕﻞ [٥٥:ﻳﻌﲎ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﻣﻰﺯﻧﻴﺪ .ﺍﻳﻨﮕﻮﻧﻪ ﺟﻬﺎﻟﺖﻫﺎ ﳘﻪ ﺗﻮﺃﻡ ﺑﺎ ﻋﻠﻢ ﺍﻧﺪ ﻳﻌﲎ ﻋﺎﻣﻞ ﺩﺭ ﻭﻗﺖ ﻋﻤﻞ ﻧﺴﺒﺖ ﺑﻪ ﻓﻬﻢ ﻭ ﻋﻘﻴﺪﻩﺍﺵ ﻋﺎﱂ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻋﻤﻠﺶ ﰉ ﺍﻋﺘﻨﺎ ﺍﺳﺖ ﻭ ﻋﻠﺖ ﻣﺴﺌﻮﻝ ﺑﻮﺩﻥ ﳘﺎﻥ ﺍﺳﺖ .ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻭ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ: ﺍﻟﻒ] :ﺍﺣﺰﺍﺏ.[٧٣-٧٢: ﻳﻌﲎ :ﻣﺎ ﺍﻳﻦ ﺍﻣﺎﻧﺖ ﺭﺍ ﺑﺮ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﻭ ﻛﻮﻫﻬﺎ ﻋﺮﺿﻪ ﻛﺮﺩﱘ ﻭﱃ ﺍﺯ ﺑﺮﺩﺍﺷﱳ ﺁﻥ ﺍﻣﺘﻨﺎﻉ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﺑﺘﺮﺳﻴﺪ ﭘﺲ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻛﻪ ﻭﻯ ﺳﺘﻢ ﭘﻴﺸﻪ ﻭ ﻧﺎﺩﺍﻥ ﺑﻮﺩ ،ﺗﺎ ﺧﺪﺍ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﻨﺎﻓﻖ ﻭ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﺸﺮﻙ ﺭﺍ ﻋﺬﺍﺏ ﻛﻨﺪ ﻭ ﺑﺮ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﺆﻣﻦ ﺗﻮﺑﻪ ﳕﺎﻳﺪ ﻭ ﺧﺪﺍ ﭼﺎﺭﻩ ﺳﺎﺯ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ . ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣﺎﻧﺖ ﻋﻘﻞ ﻭ ﺗﻔﻜﹼﺮ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺗﻜﻠﻴﻒ ﺍﺳﺖ ﻭ ﺁﻥ ﳘﺎﻥ ﻋﻬﺪﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻣﻰﻛﻨﺪ ﻭ ﺗﻌﻠﻴﻢ ﺍﻧﺒﻴﺎﺀ ﺁﻥ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻧﺎﻧﻜﻪ ﳘﺎﻥ ﻋﻬﺪ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﳏﻜﻢ ﺷﺪﻥ ﻧﻘﺺ ﻣﻰﻛﻨﻨﺪ ﻣﻮﺭﺩ ﻟﻌﻨﺖ ﺧﺪﺍﻳﻨﺪ ]ﺭﻋﺪ[٢٥: ﻼ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻭ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻬﻤﺘﺮﻳﻦ ﻓﺮﻗﻴﻜﻪ ﻣﺎ ﺑﲔ ﺍﻧﺴﺎﻥ ﻭ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ ﺗﻔﻜﹼﺮ ﻭ ﺗﻜﺎﻣﻞ ﺍﺳﺖ ،ﻣﻮﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ ﺩﺭ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﻗﺪﻣﻰ ﺑﺮﺍﻯ ﺗﺮﻗﹼﻰ ﺑﺮ ﳕﻰﺩﺍﺭﻧﺪ ﻣﺜ ﹰ ﻭ ﺣﺸﺮﺍﺕ ﺩﺭ ﻗﺎﻟﺐﮔﲑﻯ ﳐﺼﻮﺹ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ ﻭ ﻗﺪﺭﺕ ﺑﺮ ﺗﻌﻮﻳﺾ ﺁﻥ ﻧﺪﺍﺭﺩ ﺑﺮ ﺧﻼﻑ ﺑﺸﺮ ﻛﻪ ﺑﻪ ﺳﺮﻋﺖ ﺑﺮﻕ ﻣﻰﺟﻬﺪ ﻭ ﻛﺎﻳﻨﺎﺕ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﻣﻰﮔﺬﺍﺭﺩ ﻭ ﺍﻗﻄﺎﺭ ﺟﻮ ﺭﺍ ﺳﻮﺭﺍﺥ ﻛﺮﺩﻩ ﺑﻪ ﺳﻮﻯ ﻛﺮﺍﺕ ﺩﻳﮕﺮ ﭘﺮﻭﺍﺯ ﻣﻰﻛﻨﺪ.
ﺑﺸﺮ ﺍﺳﻠﺤﻪ ﻋﺠﻴﱮ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﺁﻥ ﺁﺭﺯﻭ ﻭ ﺧﻮﺍﺳﱳ ﻣﻰﮔﻮﺋﻴﻢ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﺑﻪ ﺧﻴﺎﻝ ﺷﻴﺎﻃﲔ ﺩﺭ ﳕﻰﺁﻳﺪ ﺑﺸﺮ ﺁﺭﺯﻭ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎﻻﺧﺮﻩ ﻣﻮﻓﻖ ﻣﻰﺷﻮﺩ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﺁﺭﺯﻭ ﻛﺮﺩ ﻭ ﺧﻮﺍﺳﺖ ﻛﻪ ﺍﻳﻜﺎﺵ ﺑﻪ ﻛﺮﻩ ﻣﺎﻩ ﻗﺪﻡ ﺑﮕﺬﺍﺭﺩ ﻭ ﺩﺭ ﺁﺧﺮ ﮔﺬﺍﺷﺖ ﻭ ﳘﭽﻨﲔ . ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺁﲰﺎﺎ ﻭ ﺯﻣﲔ ﻭ ﻛﻮﻫﻬﺎ ﺁﻥ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺗﺮﺳﻴﺪ ،ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺭ ﺁﺎ ﮔﺬﺍﺷﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﳘﻪ ﭼﻴﺰ ﻭ ﳘﻪ ﻛﻤﺎﻝ ﺁﺎ ﺭﺍ ﺩﺭ ﻳﻚ ﺩﻓﻌﻪ ﺩﺍﺩﻩ ﺍﺳﺖ ﺑﺮ ﺧﻼﻑ ﺍﻧﺴﺎﻥ ﻛﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻪ ﺳﻮﻯ ﻛﻤﺎﻝ ﻣﻰﺭﻭﺩ. ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺩﺍﺭﺩ ﲨﻠﻪ »ﹶﺍﻧ ﻪ ﻛﺎ ﹶﻥ ﻇﹸﻠﹸﻮﻣﹰﺎ ﺟﻬﻮ ﹰﻻ« ﻋﻠﺖ ﲪﻞ ﺍﺳﺖ ﻭﱃ ﻧﻪ ﺁﻥ ﻃﻮﺭ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻠﻜﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﻛﻪ ﲰﻮﺍﺕ ﻭ ﺍﺭﺽ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﲪﻞ ﺍﻣﺎﻧﺖ ﻧﺪﺍﺷﺘﻨﺪ ﺯﻳﺮﺍ ﻛﻤﺎﻝ ﺁﺎ ﺍﺯ ﺍﻭﻝ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﻥ ﻃﻮﺭ ﻛﻪ ﻣﻰﺑﺎﻳﺴﺖ ﺑﺸﻮﻧﺪ ﺍﺯ ﺍﻭﻝ ﺷﺪﻩﺍﻧﺪ ﻭﱃ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺫﺍﺗﹰﺎ ﻇﻠﻮﻡ ﻭ ﺟﻬﻮﻝ ﺑﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺷﺖ ﺍﻣﺎﻧﺖ ﺧﺪﺍ ﺭﺍ ﲪﻞ ﻛﻨﺪ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻇﻠﻮﻡ ﻭ ﺟﻬﻮﻝ ﺑﻮﺩﻥ ﳒﺎﺕ ﺩﻫﺪ ،ﺗﺮﻗﹼﻰ ﳕﺎﻳﺪ ﻭ ﺑﺎ ﻋﻘﻞ ﻭ ﺗﻮﺣﻴﺪ ﺯﻧﺪﮔﻰ ﻛﻨﺪ. ﲔ «...ﻣﺒﻴﻦ ﺁﻧﺴﺖ ﻣﻪ ﻣﺮﺩﻡ ﺩﺭ ﺍﺛﺮ ﲪﻞ ﺍﻳﻦ ﺍﻣﺎﻧﺖ ﻭ ﻋﻤﻞ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺁﻥ ﺑﻪ ﺳﻪ ﮔﺮﻭﻩ ﻣﺆﻣﻦ ﻭ ﻣﺸﺮﻙ ﻭ ﻣﻨﺎﻓﻖ ﺗﻘﺴﻴﻢ ﻣﻰﺷﻮﻧﺪ ﻭ ﻫﺮ ﻳﻚ ﺏ ﺍﻟﻠﹼ ﻪ ﺍﻟﹾﻤﻨﺎﻓِﻘ ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﺪﻯ »ِﻟﻴ ﻌﺬﱠ ﺟﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﻭ ﻋﺬﺍﺏ ﺧﺪﺍﻭﻧﺪ ﻣﻰﮔﲑﻧﺪ.ﺭﻭﺍﻳﺎﺕ ﺁﻳﻪ ﺭﺍ ﺩﺭ ﻛﺘﺐ ﺗﻔﺴﲑ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ. ﺏ] :ﻣﺎﺋﺪﻩ [٥٠:ﻣﺮﺍﺩ ﺍﺯ ﺟﺎﻫﻠﻴﺖ ﻛﻪ ﺩﺭ ﭼﻬﺎﺭ ﳏﻞ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﭼﻴﺴﺖ؟ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺟﺎﻫﻠﻴﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﺣﺎﻟﺖ ﺟﻬﻞ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ . ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺎﻳﻪ ﮔﻮﻳﺪ :ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺻﻔﺖ ﻭ ﺣﺎﱃ ﺍﺳﺖ ﻛﻪ ﻋﺮﺏ ﻗﻴﻞ ﺍﺯ ﺍﺳﻼﻡ ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﻗﺒﻴﻞ ﺟﻬﻞ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﺍﻓﺘﺨﺎﺭ ﺑﺎﻧﺴﺎﺏ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻭ ﻇﻠﻢ ﻭ ﻏﲑﻩ. ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ )ﻧﺎﻣﻪ (١٨ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺩﺭﺑﺎﺭﻩ ﺑﲎ ﲤﻴﻢ ﻣﻰﻧﻮﻳﺴﺪ » :ﻭ ﺍِﻧﻬﻢ ﹶﻟ ﻢ ﻳﺴﺒﻘﹸﻮﺍ ﺑِﻮﻏ ٍﻢ ﰱ ﺟﺎ ِﻫ ِﻠﻴٍ ﺔ ﻭ ﻻ ﺍِﺳﻼ ٍﻡ« :ﺁﺎ ﻧﻪ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﻭ ﻧﻪ ﺩﺭ ﺍﺳﻼﻡ ﺩﺭ ﺟﻨﮕﻰ ﻣﻐﻠـﻮﺏ ﻧﺸﺪﻩﺍﻧﺪ .ﺍﻳﻦ ﻧﻴﺰ ﺑﻪ ﳘﺎﻥ ﻣﻌﲎ ﺍﺳﺖ ﻛﻪ ﺍﺑﻦ ﺍﺛﲑ ﮔﻔﺘﻪ ﺍﺳﺖ .ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﺮﺍﺩ ﺍﺯ ﺟﺎﻫﻠﻴﺖ ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﱃ ﺩﺭ ﺁﻥ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ ﺩﺭ ﻫﺮ ﻗﻮﻡ ﻭ ﻫﺮ ﻣ ﻠﹼﺖ ﻭ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺑﺎﺷﺪ ﻭﱃ ﻣﺮﺍﺩ ﺍﺯ ﻣﻮﺍﺭﺩ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺣﺎﻟﺖ ﻣﺮﺩﻡ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﺍﺳﺖ. ﺍﺯ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ [٣٣:ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﻭ ﺟﺎﻫﻠﻴﺖ ﻫﺴﺖ ﻳﻜﻰ ﺍﻭﱃ ﻭ ﺩﻳﮕﺮﻯ ﺁﺧﺮﻯ .ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﺟﺎﻫﻠﻴﺖ ﻗﺒﻞ ﺍﺯ ﺑﻌﺜﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﺟﺎﻫﻠﻴﺖ ﮔﺬﺷﺘﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﺯﻣﺎﻥ ﺑﲔ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻭ ﺑﻌﻀﻰ ﻣﺎ ﺑﲔ ﺍﺩﺭﻳﺲ ﻭ ﻧﻮﺡ ﻭ ﺑﻌﻀﻰ ﺯﻣﺎﻥ ﺩﺍﻭﺩ ﻭ ﺳﻠﻴﻤﺎﻥ ،ﺑﻌﻀﻰ ﺯﻣﺎﻥ ﻭﻻﺩﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺑﻌﻀﻰ ﺯﻣﺎﻥ ﻓﺘﺮﺕ ﻣﺎ ﺑﲔ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﮔﺮﻓﺘﻪﺍﻧﺪ ﻛﻪ ﺑﻪ ﻗﻮﺍ ﺍﳌﻴﺰﺍﻥ ﳘﻪ ﰉﺩﻟﻴﻞ ﺍﺳﺖ .ﻗﻮﻝ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﳘﻪ ﻗﻮﻯ ﺍﺳﺖ ﺟﺎﻫﻠﻴﺔ ﺍﻻﻭﱃ ﻳﻌﲎ ﺟﺎﻫﻠﻴﱴ ﻛﻪ ﺩﺭ ﺍﻭﻝ ﻭ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﻭ ﺁﻥ ﺟﺎﻫﻠﻴﺖ ﻗﺒﻞ ﺍﺯ ﺑﻌﺜﺖ ﺍﺳﺖ .ﺩﺭ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ )ﺹ ٢٧ﻁ( ﺟﺪﻳﺪ ﺩﺭ ﺭﻭﺍﻳﺖ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻫﺴﺖ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺟﺎﻫﻠﻴﺖ ﺍﻭﱃ ﺭﺍ ﻗﻴﺎﻡ ﺯﻥ ﻣﻮﺳﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﻳﻮﺷﻊ ﻭﺻﻰ ﻣﻮﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ﺯﻧﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﭼﻨﺎﻥ ﻧﻜﻨﻨﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ. _______________________________________________ ﺟﻬﻨﻢ = ﺧﺎﻧﻪ ﻋﺬﺍﺏ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻧﺎﻡ ﺁﺗﺶ ﺁﺧﺮﺕ ﮔﻔﺘﻪ ﻭﱃ ﮔﻔﺘﻪ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺘﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﺁﻥ ﺍﺑﻮﺍﺏ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ] .ﺯﻣﺮ.[٧١: ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ :ﮔﻮﻳﻨﺪ ﺍﺻﻞ ﺁﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﻣﻌﺮﺏ ﺷﺪﻩ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ ﻣﻌﺮﺏ ﺷﺪﻩ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ ﺻﺎﺣﺐ ﻛﻠﻴﺎﺕ ﮔﻔﺘﻪ ﮔﻮﻳﻨﺪ ﺟﻬﻨﻢ ﺍﺳـﻢ ﻋﺠﻤﻰ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ ﻓﺎﺭﺳﻰ ﻭ ﺑﻪ ﻗﻮﱃ ﻋﱪﺍﺗﻰ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﻛﻬﻨﺎﻡ ﺍﺳﺖ. ﺍﻳﻦ ﺍﺳﻢ ﺩﺭ ﺍﳒﻴﻞ ﻣﺘﻰ ﺑﺎﺏ ١٦ﺑﻨﺪ ١٨ﻧﻘﻞ ﺷﺪﻩ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺍﺯ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ١٦ﺑﻨﺪ ٢٣ﻧﻴﺰ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﱃ ﺩﺭ ﺁﳒﺎ ﭘﻴﺪﺍ ﻧﺸﺪ. ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ :ﺭﻛﹼﻴﺔ ﺟﻬﻨﺎﻡ ﻭ ﺟﻬﻨﻢ :ﻳﻌﲎ ﭼﺎﻩ ﻋﻤﻴﻖ ﻭ ﺟﻬﻨﻢ ﺑﻮﺍﺳﻄﻪ ﻋﻤﻴﻖ ﺑﻮﺩﻥ ﺟﻬﻨﻢ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ. ﺮ ﺣﺎﻝ ﺟﻬﻨﻢ ﺩﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﳏﻞ ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﻭ ﻭﻋﺪﮔﺎﻩ ﻛﻔﹼﺎﺭ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﻔﺘﺎﺩ ﻭ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﺁﻳﺎﺕ ﳐﺘﻠﻒ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ]ﻧﺴﺎﺀ.[٩٧: ﺟﻬﻨﻢ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﺍﺯ ﲨﻠﻪ ﺁﻳﺎﺕ ﺟﻬﻨﻢ ﺍﻳﻦ ﺁﻳﻪ ﻋﺠﺐ ﺍﺳﺖ ]ﻕ [٣٠:ﺭﻭﺯﻯ ﻛﻪ ﺑﻪ ﺟﻬﻨﻢ ﮔﻮﺋﻴﻢ ﺁﻳﺎ ﭘﺮ ﺷﺪﻯ ﻣﻰﮔﻮﻳﺪ ﺁﻳﺎ ﺯﻳﺎﺩﺗﻰ ﻫﺴﺖ؟ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺟﻬﻨﻢ ﺷﻌﻮﺭ ﺩﺍﺭﺩ ﻣﻰﺷﻨﻮﺩ ﻭ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ ،ﻧﻈﲑ ﺍﻳﻦ :ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ [١٢:ﺍﺳﺖ ﺑﻪ ﺁﻥ ﻛﻪ ﺁﺧﺮﺕ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﻨﺪ ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩﺍﱘ .ﭼﻮﻥ ﺁﺗﺶ ﺁﺎ ﺭﺍ ﺍﺯ ﺩﻭﺭ ﺑﺒﻴﻨﺪ ﻏﻠﻴـﺎﻥ ﻭ ﺻـﻔﲑ ﺁﻥ ﺭﺍ ﻣﻰﺷﻨﻮﻧﺪ .ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻧﺶ ﻣﻜﺬﹼﺑﲔ ﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻓﺎﻋﻞ »ﺭﺃﻢ« ﺳﻌﲑ ﻭ »ﻫﻢ« ﻣﻔﻌﻮﻝ ﺁﻥ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺁﻳﻪ ]ﻣﻌﺎﺭﺝ [١٧:ﺣﻘﺎ ﻛﻪ ﺁﻥ ﺁﺗﺶ ﺧﺎﻟﺺ ﺍﺳﺖ ﭘﻮﺳﺖﻫﺎ ﻳﺎ ﺍﻃﺮﺍﻑ ﺑﺪﻥ ﺭﺍ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﺳﻮﺯﺍﻧﺪ ﻣﻰﺧﻮﺍﻧﺪ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺣﻖ ﭘﺸﺖ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﳕﻮﺩﻩ ﺍﺳﺖ. ﻇﺎﻫﺮ »ﺗﺪﻋﻮ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﺗﺶ ﻓﻬﻢ ﺩﺍﺭﺩ ﻭ ﺍﻋﺮﺍﺽ ﻛﻨﻨﺪﻩ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﺻﺪﺍ ﻣﻰﻛﻨﺪ. ﻧﮕﺎﺭﻧﺪﻩ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻻﺯﻡ ﺍﺳﺖ ﺁﻳﺎﺕ ﺭﺍ ﺑﻈﺎﻫﺮ ﲪﻞ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﺟﻬﻨﻢ ﻭ ﺁﺗﺶ ﺁﺧﺮﺕ ﺑﺎ ﺷﻌﻮﺭ ﺍﺳﺖ ﻭ ﺳﺨﻦ ﮔﻔﱳ ﺩﺍﺭﺩ ﻭ ﻣﻰﺷﻨﻮﺩ ﻭ ﺻﺪﺍ ﻣﻰﻛﻨﺪ .ﻗﺮﺁﻥ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺍﺭ ﺁﺧﺮﺕ ﺯﻧﺪﮔﻰ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ﺣﻴﺎﺕ ﺑﺮ ﲤﺎﻡ ﺟﺰﺋﻴﺎﺕ ﺁﻥ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ .ﺟﻬﻨﻢ ﻭ ﺁﺗﺶ ﻧﻴﺰ ﺟﺰﺀ ﺁﺧﺮﺕﺍﻧﺪ. * ]ﻋﻨﻜﺒﻮﺕ [٦٤:ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻣﺸﻐﻮﻟﻴﺖ ﻭ ﺑﺎﺯﻯ ﺍﺳﺖ ﺩﺍﺭ ﺁﺧﺮﺕ ﺁﻥ ﺯﻧﺪﮔﻰ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﺍﻯ ﻛﺎﺵ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ. ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺍﻋﺘﻨﺎ ﺑﻪ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭﱃ »ِﺍﻥﱠ ﺍﻟﺪﺍ ﺭ ﺍﻵ ِﺧ ﺮ ﹶﺓ ﹶﻟ ِﻬ ﻰ ﺍﹾﻟﺤﻴﻮﺍ ﹸﻥ« ﺑﺮ ﲤﺎﻡ ﺁﺧﺮﺕ ﺍﻋﻢ ﺍﺯ ﺸﺖ ﻭ ﺟﻬﻨﻢ ﺷﺎﻣﻞ ﺍﺳﺖ .ﳘﭽـﻨﲔ ﺩﺭ ﺳﻮﺭﻩ ﻓﺼﻠﺖ ﻫﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﭘﻮﺳﺖﻫﺎﻳﺶ ﮔﻮﻳﺪ ﭼﺮﺍ ﺑﺮ ﻣﻦ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻳﺪ ﮔﻮﻳﻨﺪ» :ﺍﹶﻧﻄﹶﻘﹶﻨﺎ ﺍﻟﻠﹼﻪ ﺍﻟﱠﺬﻯ ﹶﺍﻧ ﹶﻄ ﻖ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ« ﺁﻳﻪ ٢١ﺍﻳﻦ ﻫﻢ ﺑﻪ ﳘﻪ ﺷﺎﻣﻞ ﺍﺳﺖ. ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺍﻳﻦﻫﺎ ﺧﻮﺩ ﺁﻳﺎﺕ ﺟﻬﻨﻢ ﻭ ﺁﺗﺶ ﻛﻪ ﻧﻘﻞ ﺷﺪ ﺘﺮﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻭ ﺩﻟﻴﻠﻰ ﺑﺮ ﺧﻼﻑ ﻇﺎﻫﺮ ﻧﺪﺍﺭﱘ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ١٢ﻓﺮﻗﺎﻥ ﮔﻔﺘﻪ :ﲤﺜﻴﻞ ﺣﺎﻝ ﺁﺗﺶ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﻡ ﺁﻧﮕﺎﻩ ﻛﻪ ﻧﺰﺩ ﺁﺗﺶ ﺁﻳﻨﺪ .ﻭﱃ ﮔﻔﺘﻴﻢ ﻛﻪ ﺁﻥ ﺧﻼﻑ ﻇﺎﻫﺮ ﺍﺳﺖ. _______________________________________________ ﺟﻮﺏ = ﺑﺮﻳﺪﻥ .ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ] :ﻓﺠﺮ [٩:ﻭ ﻗﻮﻡ ﲦﻮﺩ ﻛﻪ ﺳﻨﮓﻫﺎ ﺭﺍ ﺩﺭ ﺩﺭﻩ ﺑﺮﻳﺪﻧﺪ .ﻭ ﺧﺎﻧﻪﻫﺎ ﺳﺎﺧﺘﻨﺪ .ﺟﻮﺍﺏ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺨﻦ ﮔﻮﻳﻨﺪﻩ ﺑﺎ ﺁﻥ ﻗﻄﻊ ﻭ ﲤﺎﻡ ﻣﻰﺷﻮﺩ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻋﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻪ ﺁﻧﺴﺖ ﻛﻪ ﺟﻮﺍﺏ ،ﻓﻀﺎ ﻭ ﻓﺎﺻﻠﻪ ﺭﺍ ﺑﺮﻳﺪﻩ ﺍﺯ ﺩﻫﺎﻥ ﮔﻮﻳﻨﺪﻩ ﺑﻪ ﲰﻊ ﺷﻨﻮﻧﺪﻩ ﻣﻰﺭﺳﺪ .ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺳﺨﻦ ﺷﺎﻣﻞ ﺳﺌﻮﺍﻝ ﻭ ﺟﻮﺍﺏ ﻫﺮ ﺩﻭ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﮔﻔﺘﻪ :ﻟﻜﻦ ﳐﺘﺺ ﺑﺮﺩ ﻛﻼﻡ ﺍﺳﺖ ﻧﻪ ﻛﻼﻡ ﺍﻭﱃ.
ﻭﱃ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻘﺮﻭﻥ ﺑﺼﺤﺖ ﺍﺳﺖ] .ﺍﻋﺮﺍﻑ ،[٨٢:ﻳﻌﲎ ﺟﻮﺍﺏ ﻗﻮﻡ ﻭ ﺳﺨ ﲎ ﻛﻪ ﺑﺎ ﺁﻥ ﻛﻼﻡ ﻟﻮﻁ ﺭﺍ ﻗﻄﻊ ﻛﺮﺩﻩ ﻭ ﭘﺎﻳﺎﻥ ﺩﺍﻧﺪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﮔﻔﺘﻨﺪ :ﺁﺎ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺧـﻮﺩ ﺑﲑﻭﻥ ﻛﻨﻴﺪ. ﺳﺌﻮﺍﻝ ﺍﮔﺮ ﻃﻠﺐ ﻛﻼﻡ ﺑﺎﺷﺪ ﺟﻮﺍﺏ ﺁﻥ ﻛﻼﻡ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﺣﻘﺎﻑ ،[٣١:ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﺟﺒﻴﻮﺍ« ﺟﻮﺍﺏ ﻗﻮﱃ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻃﻠﺐ ﻓﻌﻞ ﺑﺎﺷﺪ .ﺟﻮﺍﺏ ﻓﻌﻠﻰ ﺍﺳﺖ ﻣﺜـﻞ ]ﺍﺑﺮﺍﻫﻴﻢ [٤٤:ﻣﺮﺍﺩ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﻟﺒﻴﻚ ﮔﻮﺋﻴﻢ ﺑﻠﻜﻪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻓﺮﻣﻮﺩﻩ ﺗﻮ ﻋﻤﻞ ﻛﻨﻴﻢ. ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﺟﺰ ﻛﻠﻤﻪ »ﺟﻮﺍﺏ« ﻛﻪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺁﻣﺪﻩ ﳘﻪ ﺩﺭ ﺟﻮﺍﺏ ﻋﻤﻠﻰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺍﺟﺎﺑﺖ ﺭﺍ ﻛﻪ ﻗﺒﻮﻝ ﻛﺮﺩﻥ ﻣﻌﲎ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﻭﺍﻗﻊ ،ﻗﻄﻊ ﻭ ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﺳﺨﻦ ﻭ ﺧﻮﺍﺳﺖ ﮔﻮﻳﻨﺪﻩ ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﻪ ﻓﻌﻞ ﺑﺎﺷﺪ ﻳﺎ ﺑﻘﻮﻝ ﻣﺜﻞ ]ﺑﻘﺮﻩ [١٨٦:ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍﻋﻄﺎﺀ ﻣﻄﻠﻮﺏ ﺳﺨﻦ ﺳﺎﺋﻞ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ. ﺭﺍﻏﺐ ﮔﻔﺘﻪ :ﮔﻮﻳﻨﺪ ﺍﺳﺘﺠﺎﺑﺖ ﺑﻪ ﻣﻌﲎ ﺍﺟﺎﺑﺖ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﻣﻬﻴﺎ ﺷﺪﻥ ﺩﺭ ﺍﻏﻠﺐ ﺍﺯ ﺍﺟﺎﺑﺖ ﻣﻨﻔﻚ ﻧﻴﺴﺖ ،ﺍﺟﺎﺑﺖ ﺭﺍ ﺍﺳﺘﺠﺎﺑﺖ ﮔﻔﺘﻪﺍﻧﺪ .ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ١٨٦ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩ :ﺍﺟﺎﺑﺖ ﻭ ﺍﺳﺘﺠﺎﺑﺖ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﺒﺮﺩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺭ ﺍﺳﺘﺠﺎﺑﺖ ﻣﻌﲎ ﺍﺫﻋﺎﻥ ﻫﺴﺖ ﻭ ﺩﺭ ﺍﺟﺎﺑﺖ ﻧﻴﺴﺖ .ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﻣﺜﻞ ﻃﱪﺳﻰ ﮔﻔﺘﻪﺍﻧﺪ ]ﺭﻋﺪ [١٨:ﺑﺮ ﻛﺴﺎﱏ ﻛﻪ ﺧﺪﺍﻯ ﺧﻮﺩ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩﻩﺍﻧﺪ ﭘﺎﺩﺍﺵ ﻧﻴﻜﻰ ﺍﺳﺖ. ]ﺑﻘﺮﻩ» [١٨٦:ﻓﹶﻠﹾﻴﺴﺘﺠﻴﺒ ﻮ ﺍﱃ« ﻳﻌﲎ ﻣﺮﺍ ﺍﺟﺎﺑﺖ ﻛﻨﻨﺪ ﺩﺭ ﺍﻳﻦ ﺳﺨﻦ ﻛﻪ ﻣﻦ ﻧﺰﺩﻳﻜﻢ ﻭ ﺑﺪﺍﻋﻰ ﺟﻮﺍﺏ ﻣﻰﺩﻫﻢ ﻣﻌﲎ ﺁﻳﻪ :ﭼﻮﻥ ﺑﻨﺪﮔﺎﻥ ﻣﻦ ﻣﺮﺍ ﺍﺯ ﺗﻮ ﺳﺌﻮﺍﻝ ﻛﻨﻨﺪ ﺑﮕﻮ :ﻣﻦ ﻧﺰﺩﻳﻜﻢ ﺩﻋﻮﺕ ﺩﺍﻋﻰ ﺭﺍ ﺟﻮﺍﺏ ﻣﻰﺩﻫﻢ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺮﺍﲞﻮﺍﻧﺪ ﭘﺲ ﺍﺯ ﻣﻦ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻨﺪ ﻭ ﲟﻦ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﺷﺎﻳﺪ ﻛﻤﺎﻝ ﻳﺎﺑﻨﺪ. _______________________________________________ ﺟﻮﺩ = ]ﻫﻮﺩ [٤٤:ﻛﺎﺭ ﲤﺎﻡ ﺷﺪ ﻭﻛﺸﱴ ﺑﺮ ﺟﻮﺩﻯ :ﻣﺴﺘﻘﺮ ﮔﺮﺩﻳﺪ .ﺟﻮﺩﻯ ﻧﺎﻡ ﻛﻮﻫﻰ ﺍﺳﺖ ﻛﻪ ﻛﺸﱴ ﻧﻮﺡ ﺑﺮ ﺁﻥ ﻧﺸﺴﺖ. ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﻣﻰﮔﻮﻳﺪ :ﺟﻮﺩﻯ ﻛﻮﻫﻰ ﺍﺳﺖ ﺩﺭ ﻧﺰﺩﻳﻜﻰ ﻣﻮﺻﻞ ﻛﻪ ﺑﺎ ﻛﻮﻫﻬﺎﻯ ﺍﺭﻣﻨﺴﺘﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ ﻭ ﺍﻛﺮﺍﺩ ﺩﺭ ﺟﻮﺍﺭ ﺁﻥ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﻛﺮﺍﺩ ﺁﻥ ﺭﺍ ﺑﻠﻐﺖ ﺧﻮﺩ »ﻛﺎﺭﺩﻭ« ﻳﺎ »ﺟﺎﺭﺩﻭ«ﻣﻰﻧﺎﻣﻨﺪ ﻭ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺁﻥ ﺭﺍ ﲢﺮﻳﻒ ﻛﺮﺩﻩ »ﺟﻮﺭﺩﻯ« ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻭﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﻟﻐﺖ ﻋﺮﰉ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﻣﻌﺮﺏ ﺁﻥ »ﺟﻮﺩﻯ« ﺷﺪﻩ ﺍﺳﺖ .ﻛﻮﻩ ﺟﻮﺩﻯ ﺩﺍﺭﺍﻯ ﺩﻭ ﻗﻠﹼﻪ ﺍﺳﺖ ﻛﻪ ﺍﺻﻄﺨﺮﻯ ﺁﻥ ﺭﺍ »ﺣﺮﺕ ﻭ ﺣﻮﻳﺮﺕ« ﻧﺎﻣﻴﺪﻩ ﺍﺭﺗﻔﺎﻉ ﻗﻠﹼﻪ ﺍﻭﻝ ١٧٢٦٠ﻗﺪﻡ ﻭ ﺍﺭﺗﻔﺎﻉ ﻗ ﻠﹼﻪ ﺩﻭﻡ ١٦٢٧٠ﻗـﺪﻡ ﺍﺯ ﺳﻄﺢ ﺩﺭﻳﺎﺳﺖ . ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺁﻥ ﺭﺍ ﻛﻮﻩ ﻣﻌﺮﻭﻑ ﺁﺭﺍﺭﺍﺕ ﺩﺍﻧﺴﺘﻪ .ﻭﱃ ﺻﺎﺣﺐ ﻓﺮﻫﻨﮓ ﻓﻮﻕ ﻣﻰﮔﻮﻳﺪ :ﺍﻳﻦ ﺧﻄﺎﺳﺖ ...ﻭ ﻛﻮﻩ ﺁﺭﺍﺭﺍﺕ ﺩﺭ ﺩﺷﺖ »ﺭﺱ« ﺩﺭ ﺷﺮﻕ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺍﺳﺖ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ(. ﺩﺭ ﻓﺮﻫﻨﮓ ﻋﻤﻴﺪ ﻣﻰﻧﻮﻳﺴﻨﺪ :ﺟﻮﺩﻯ ﺭﺍ ﺑﻌﻀﻰ ﺁﺭﺍﺭﺍﺕ ﻭ ﺑﻌﻀﻰ ﻏﲑ ﺁﺭﺍﺭﺍﺕ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ .ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ :ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﻪ ﺟﻮﺩﻯ ﳘﺎﻥ ﻛﻮﻩ ﺁﺭﺍﺭﺍﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻛﻪ ﺑﲔ ﺭﻭﺳﻴﻪ ﻭ ﺗﺮﻛﻴﻪ ﻭ ﺍﻳﺮﺍﻥ ﻭﺍﻗﻊ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺗﻮﺭﺍﺕ ﺁﺭﺍﺭﺍﺕ ﺁﻣﺪﻩ ﺍﺳﺖ. ]ﺹ [٣١:ﺻﺎﻓﻨﻪ ﺍﺳﱮ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﻪ ﺍﻳﺴﺘﺪ ﻭ ﮔﻮﺷﻪ ﭘﺎﻯ ﭼﻬﺎﺭﻡ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﮔﺬﺍﺭﺩ -ﳎﻤﻊ( ﺟﻴﺎﺩ ﲨﻊ ﺟﻴﺪ ﻳﺎ ﺟﻮﺍﺩ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﺳﱮ ﺍﺻﻴﻞ ﻭ ﺗﻨﺪﺭﻭ ﺍﺳﺖ :ﺁﻧﮕﺎﻩ ﻛﻪ ﻭﻗﺖ ﻏﺮﻭﺏ ﺍﺳﺒﺎﻥ ﺑﺎ ﻧﺸﺎﻁ ﻭ ﺗﻴﺰﺭﻭ ﺑﻪ ﺍﻭ ﻋﺮﺿﻪ ﺷﺪﻧﺪ. ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﲨﻊ ﻭ ﻗﺎﻣﻮﺱ ﲨﻊ ﺟﻴﺪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺭﺍ ﺗﻨﺪﺭﻭﻯ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﮔﻮﺋﻰ ﺭﺍﻩ ﺭﻓﱳ ﺭﺍ ﺑﺬﻝ ﻣﻰﻛﻨﺪ. _______________________________________________ ﺟﻮﺯ = ﮔﺬﺷﱳ ﺍﺯ ﳏﻞ ﺑﺎ ﺳﲑ ﺩﺭ ﺁﻥ )ﻗﺎﻣﻮﺱ -ﺍﻗﺮﺏ( ]ﺍﺣﻘﺎﻑ [١٦:ﺍﺯ ﺳﻴﺌﺎﺕ ﺁﺎ ﻣﻰﮔﺬﺭﱘ ]ﺑﻘﺮﻩ[ ٢٤٩:ﭼﻮﻥ ﺍﻭ ﻭ ﻣﺆﻣﻨﺎﻥ ﺍﺯ ﻛﻨﺎﺭ ﺮ ﮔﺬﺷﺘﻨﺪ . ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭﻝ ﮔﻮﻳﺪ :ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺟﻮﺍﺯ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻣﺮﻭﺭ ﺍﺯ ﭼﻴﺰﻯ ﺑﺪﻭﻥ ﻣﺎﻧﻊ ﺍﺳﺖ .ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﲎ ﺍﻏﻤﺎﺽ ﻭ ﭼﺸﻢ ﭘﻮﺷﻰ ﺍﺳﺖ . _______________________________________________ ﺟﻮﺱ = ﺟﺴﺘﺠﻮﻯ ﺷﺪﻳﺪ .ﺗﻔﺸﻴﺶ .ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ] :ﺍﺳﺮﺍﺀ [٥:ﺑﺮ ﻣﻰﺍﻧﮕﻴﺰﱘ ﺑﺮ ﴰﺎ ﺑﻨﺪﮔﺎﻥ ﺑﻪ ﺍﺻﻼﺑﺖ ﺧﻮﺩ ﺭﺍ ﭘﺲ ﻣﻴﺎﻥ ﺧﺎﻧﻪﻫﺎﺭﺍ ﺗﻔﺸﻴﺶ ﻛﻨﻨﺪ ،ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻚ ﺑﺎﺭﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺴﺖ . _______________________________________________ ﺟﻮﻉ = ﮔﺮﺳﻨﮕﻰ] .ﻏﺎﺷﻴﻪ [٧:ﻧﻪ ﭼﺎﻕ ﻣﻰﻛﻨﺪ ﻭ ﻧﻪ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﰉ ﻧﻴﺎﺯ ﻣﻰﳕﺎﻳﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻳﻜﺒﺎﺭ ﻓﻌﻞ ﺁﻥ ]ﻃﻪ. [١١٨: _______________________________________________ ﺟﻮﻑ = ﺍﻧﺪﺭﻭﻥ] .ﺍﺣﺰﺍﺏ [٤:ﺧﺪﺍ ﺑﺮﺍﻯ ﻛﺴﻰ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﻭﻯ ﺩﻭ ﻗﻠﺐ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺍﺳﺖ .ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺩﺭ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﻋﺪﻡ ﻣﺸﺮﻛﲔ ﻭ ﺫﻳﻞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻇﻬﺎﺭ ﻭ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﻫﺎﺳﺖ .ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻛﻨﺎﻳﻪ ﺍﺯ ﺁﻧﺴﺖ ﻛﻪ ﲨﻊ ﺩﻭ ﻣﻨﺎﰱ ﳑﻜﻦ ﻧﻴﺴﺖ ﻭ ﻗﻠﺐ ﺑﻪ ﺩﻭ ﭼﻴﺰ ﻣﺘﻨﺎﻗﺾ ﳕﻰﺗﻮﺍﻧﺪ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ ﻧﮕﺮ ﺁﻧﻜﻪ ﺩﻭ ﻗﻠﺐ ﺑﺎﺷﺪ ﻭﱃ ﺧﺪﺍ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﻛﺴﻰ ﺩﻭ ﻗﻠﺐ ﻧﮕﺬﺍﺷﺘﻪ ﺍﺳﺖ . ﮔﻮﻳﻨﺪ :ﺁﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﻌﻠﻴﻞ ﺑﺬﻳﻞ ﺁﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﻳﻚ ﺯﻥ ﻫﻢ ﻣﺎﺩﺭ ﻭ ﻫﻢ ﺯﻥ ﺍﻧﺴﺎﻥ ﳕﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻣﻌﲎ ﻇﻬﺎﺭ ﺍﺳﺖ ﻭ ﻳﻚ ﻓﺮﺯﻧﺪ ﭘﺴﺮ ﺩﻭ ﺷﺨﺺ ﳕﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ .ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺗﻌﻠﻴﻞ ﺁﻳﻪ ﻗﺒﻞ ﺑﺎﺷﺪ ﻳﻌﲎ ﻧﻴﺴﺖ ﻛﻪ ﺗﻌﻠﻴﻞ ﺁﻳﻪ ﻗﺒﻞ ﺑﺎﺷﺪ ﻳﻌﲎ ﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﻛﻔﹼﺎﺭ ﻗﺎﺑﻞ ﲨﻊ ﻧﻴﺴﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺷﺨﺺ ﺩﻭ ﻗﻠﺐ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭﺧﺪﺍ ﺩﺭ ﺟﻮﻑ ﻛﺴﻰ ﺩﻭ ﻗﻠﺐ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺍﺳﺖ )ﺍﺯ ﺍﳌﻴﺰﺍﻥ(. _______________________________________________ ﺟﻮ = ﻫﻮﺍ) .ﻣﻔﺮﺩﺍﺕ( ]ﳓﻞ [٧٩:ﺁﻳﺎ ﻧﮕﺎﻩ ﻧﻜﺮﺩﻩﺍﻧﺪ ﺑﻪ ﭘﺮﻧﺪﮔﺎﻥ ﻛﻪ ﺩﺭ ﻓﻀﺎﻯ ﺁﲰﺎﻥ ﻣﺴﺨﺮﻧﺪ .ﺍﮔﺮ ﺟﻮ ﺑﻪ ﻣﻌﲎ ﻫﻮﺍ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ »ﺍﻟﺴﻤﺎﺀ« ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻣﻄﻠﻖ ﻭ ﺍﻋﻢ ﺍﺳﺖ ﻭ ﺟﻮ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ. _______________________________________________
ﺟﻴﺐ = ﻗﻠﺐ .ﺳﻴﻨﻪ )ﻗﺎﻣﻮﺱ( ]ﻧﻮﺭ [٣١:ﭼﺎﺭﻗﺪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺳﻴﻨﻪ ﺧﻮﻳﺶ ﺑﺰﻧﻨﺪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﺎﻥ ﮔﻮﻳﺪ :ﺯﻧﺎﻥ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﺍﻃﺮﺍﻑ ﭼﺎﺭﻗﺪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺳﻴﻨﻪﻫﺎ ﺑﻴﺎﻓﻜﻨﻨﺪ ﺗﺎ ﮔﺮﺩﻧﺸﺎﻥ ﭘﻮﺷﻴﺪﻩ ﺷﻮﺩ .ﮔﻔﺘﻪﺍﻧﺪ :ﻭﻗﺖ ﻧﺰﻭﻝ ﺁﻳﻪ ﺯﻧﺎﻥ :ﺍﻃﺮﺍﻑ ﭼﺎﺭ ﻗﺪ ﻭ ﺭﻭﺳﺮﻯ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻣﻰﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺳﻴﻨﻪ ﻫﺎﻳﺸﺎﻥ ﺁﺷﻜﺎﺭ ﻣﻰﺷﺪ. ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺟﻴﺐ ﺭﺍ ﻗﻠﺐ ﻭ ﺳﻴﻨﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﮔﻔﺘﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺟﻴﻮﺏ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮔﺮﻳﺒﺎﺎ )ﻳﻘﻪ ﻟﺒﺎﺱ( ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ :ﺟﻴﻮﺏ ﻛﻨﺎﻳﻪ ﺍﺯ ﺳﻴﻨﻪﻫﺎﺳﺖ ﺯﻳﺮﺍ ﮔﺮﻳﺒﺎﺎﺳﺖ ﻛﻪ ﺭﻭﻯ ﺳﻴﻨﻪﻫﺎ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ. ﻭﱃ ﺍﮔﺮ ﺟﻴﻮﺏ ﺭﺍ ﺳﻴﻨﻪﻫﺎ ﻣﻌﲎ ﻛﻨﻴﻢ ﺍﺯ ﳊﺎﻅ ﺁﻳﻪ ﻭ ﻟﻐﺖ ﺍﺷﻜﺎﱃ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﮔﺮﻳﺒﺎﻥ ﻟﺒﺎﺱ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺭﻭﻯ ﺳﻴﻨﻪ ﺑﻮﺩﻥ ﺟﻴﺐ ﺍﻟﻘﻤﻴﺺ ﮔﻔﺘﻬﺎﻧﺪ ﺑﻪ ﻋﻜﺲ ﺁﻧﻜﻪ ﺖ ﹶﺍ ﻋﻴﻨ ﻬ ﻢ ﺣﺘﻰ ﺗﺒﻞﱠ ﺟﻴﺌﺒ ﻬ ﻢ« ﺧﻄﺒﻪ ٩٥:ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺪﺍ ﻳﺎﺩ ﻣﻰﺷﺪ ﭼﺸﻤﻬﺎﻳﺸﺎﻥ ﺍﺷﻚ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ .ﺩﺭ ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﺻﺤﺎﺑﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ »ﺍِﺫﺍ ﹸﺫ ِﻛ ﺮ ﺍﻟﻠﹼ ﻪ ﻫ ﻤ ﹶﻠ ﻣﻰﺭﳜﺖ ﻛﻪ ﺳﻴﻨﻪﻫﺎ ﻳﺎ ﮔﺮﻳﺒﺎﺎﻳﺸﺎﻥﺗﺮ ﻣﻰﮔﺮﺩﻧﺪ. ]ﳕﻞ [١٢:ﻳﻌﲎ ﺩﺳﺘﺖ ﺭﺍ ﺩﺭ ﺳﻴﻨﻪ ﻳﺎ ﮔﺮﻳﺒﺎﻧﺖ ﻛﻦ ﺗﺎ ﺳﻔﻴﺪ ﺑﲑﻭﻥ ﺁﻳﺪ . _______________________________________________ ﺟﻴﺪ = ﮔﺮﺩﻥ] .ﻣﺴﺪ [٥:ﺭﻳﺴﻤﺎﱏ ﺍﺯ ﻟﻴﻒ ﺧﺮﻣﺎ ﺑﻪ ﮔﺮﺩﻥ ﺩﺍﺭﺩ .ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ )ﺕ ﺏ ﺏ( ﺭﺟﻮﻉ ﻛﻨﻴﺪ. _______________________________________________ ﺟﻴﻢ = ﺣﺮﻑ ﺷﺸﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﭘﻨﺠﻤﲔ ﺣﺮﻑ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻨﻬﺎﱙ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ. _______________________________________________
ﮏ ﺍﻟ ﹶﻔﺮﺝ .ﻳﺎ ﻗﺎﺋ ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋﺞ( .اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(. ﺍﻟﻠﹼﻬ ﻢ ﻋﺠﻞ ِﻟﻮﻟﻴ
ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا ،ﺣﻀﺮت ﻣﺤﻤﺪ )ص(.
ﯽ ﺧﺪا ،ﺣﻀﺮت ﻋﻠﯽ )ع(. ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ
ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠﺖ 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 دﯾﮕﺮhttp://www.esnips.com/web/amir-master3298 -pdf :
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