Qamousequr`an Khe

‫»ﺑﻪ ﻧﺎم ﭘﺮوردﮔﺎر ﯾﮑﺘﺎ«‬

‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬خ‪:‬‬

‫ﺧﺎﺀ = ﻫﻔﺘﻤﲔ ﺣﺮﻑ ﺍﺯ ﺣﺮﻭﻑ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﺍﺳﺖ‪ .‬ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺷﺸﺼﺪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺐﺀ = ﭘﻮﺷﻴﺪﻩ‪ .‬ﺎﻥ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻫﺮ ﺫﺧﲑﻩ ﺷﺪﻩ ﭘﻮﺷﻴﺪﻩ ﺭﺍ ﺧﺒﺄ ﮔﻮﻳﻨﺪ »ﺧ‪‬ﺒ‪‬ﺎ َﺀ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ‪‬ﺧ ‪‬ﺒ ﹰﺄ‪ :‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ«‪.‬‬ ‫ﺏ«‪ :‬ﺗﺴﺎﱂ ﭘﻮﺷﻴﺪﻥ ﻋﻴﺒﻬﺎﺳﺖ‪ .‬ﻭ ﺩﺭ ﺣﻜﻤﺖ ‪١٤٨‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﻔﻌﻮﻝ ﻣﻰﺁﻳﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ٥‬ﺁﻣﺪﻩ‪» :‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺴﺎﹶﻟ ‪‬ﻤ ﹸﺔ ‪‬ﺧ ‪‬ﺒﹸﺄ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻮ ِ‬ ‫ﺖ ﻟِﺴﺎِﻧ ِﻪ« ﻣﺮﺩ ﺯﻳﺮ ﺯﺑﺎﻧﺶ ﭘﻨﻬﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﺳﺨﻦ ﮔﻮﻳﺪ ﻗﺪﺭﺵ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺤ ‪‬‬ ‫ﻫﺴﺖ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ‪‬ﻣﺨ‪‬ﺒ‪‬ﻮﺀٌ ‪‬ﺗ ‪‬‬ ‫]ﳕﻞ‪ [٢٥:‬ﺷﻴﻄﺎﻥ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺭﺍ ﺑﺮ ﺁﻧﺎﻥ ﺁﺭﺍﺳﺘﻪ ﺗﺎ ﺧﺪﺍﺋﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ‪‬ﺎﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻭ ﺁﻧﭽﻪ ﭘﻨﻬﺎﻥ ﻣﻰﻛﻨﻴﺪ ﻭ ﺁﺷﻜﺎﺭ ﻣﻰﺩﺍﺭﻳﺪ ﻣﻴﺪﺍﻧﺪ‪ ،‬ﺳﺠﺪﻩ ﻧﻜﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺗﺮﲨﻪ ﻳﻨﺎ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﺍﻟﹼﺎ« ﺭﺍ ﺩﺭ ﺁﻭ‪‬ﻝ ﺁﻳﻪ ﻣﺸﺪ‪‬ﺩ ﲞﻮﺍﻧﻴﻢ ‪.‬‬ ‫ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﺳﺨﻦ ﻫﺪ ﻫﺪ ﺍﺳﺖ ﻛﻪ ﺧﻄﺎﺏ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﺳﺒﺎﺀ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﻛﻠﻤﻪﺍﻯ ﻋﺠﻴﺐ ﻭ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ‪ .‬ﺎﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻳﻌﲎ‬ ‫ﭼﻪ؟ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﺮﻕ ﺩﺭ ﻣﻴﺎﻥ ﺫﺭ‪‬ﺍﺕ ﺍﺑﺮ ﻭ ﻋﺴﻞ ﻭ ﺷﲑ ﺩﺭ ﮔﻠﻬﺎ ﻭ ﻋﻠﻔﻬﺎ ‪‬ﺎﻥ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﺳﻴﻠﻪ ﲣﻠﻴﻪ ﺍﻟﻜﺘﺮﻳﻜﻰ ﺑﺮﻕ ‪‬ﺎﻥ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻭﺳﻴﻠﻪ‬ ‫ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻭ ﮔﺎﻭ‪ ،‬ﻋﺴﻞ ﻭ ﺷﲑ ﻫﻨﺎﻥ ﺭﺍ ﻇﺎﻫﺮ ﻣﻰﺳﺎﺯﺩ‪.‬‬ ‫ﻭ ﺍﻳﻀﹰﺎ ﲤﺎﻡ ﺣﺒﻮﺑﺎﺕ ﻭ ﻣﻴﻮﻩﻫﺎ ﻭ ﻏﲑﻩ ﺩﺭ ﮔﺎﺯﻫﺎﻯ ﻫﻮﺍ ﻭ ﺍﻣﻼﺡ ﺩﺭﻳﺎ ﻭ ﺧﺎﻙ ﻭ ﺁﺏ‪ ،‬ﭘﻨﻬﺎﻥ ﻭ ‪‬ﺎﻥ ﺍﻧﺪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﺳﻴﻠﻪ ﮔﻠﻬﺎ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﻫﺮ ﺳﺎﻝ ﺑﻪ ﺍﻧﺪﺍﺯﻩ‬ ‫ﻣﻌﻴ‪‬ﻦ ﺁﺷﻜﺎﺭ ﻣﻰﺳﺎﺯﺩ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﻭ ﻧﻴﺰ ﻧﺴﻞﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺑﺸﺮ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺣﺸﺮﺍﺕ ﳘﻪ ﺩﺭ ﻋﺎﱂ ﳐﻔﻰ ﻭ ﻣﺴﺘﻮﺭﺍﻧﺪ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﻨﺪ‪.‬‬ ‫ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﭼﻪ ﻭﺍﻗﻌﻴ‪‬ﱴ ﺍﺳﺖ؟!! ﺩﺭﻙ ﻫﺪﻫﺪ ﭼﻪ ﺩﺭﻙ ﻋﺠﻴﱮ ﺍﺳﺖ؟! ﻭ ﺷﺎﻳﺪ ﻣﻌﲎ ﺁﻳﻪ ]ﺣﺠﺮ‪ [٢١:‬ﳘﲔ ﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺒﺖ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺯﻣﲔ ﳘﻮﺍﺭ‪) .‬ﻣﻔﺮﺩﺍﺕ( ﺩﺭ ﳎﻤﻊ ﺯﻣﲔ ﳘﻮﺍﺭ ﻭﺳﻴﻊ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺳﭙﺲ ﺍﺧﺒﺎﺕ ﺑﻪ ﻣﻌﲎ ﻧﺮﻣﻰ ﻭ ﺗﻮﺍﺿﻊ ﻳﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﻫﻮﺩ‪.[٢٣:‬‬ ‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺍﺧﺒﺎﺕ ﺑﻪ ﻣﻌﲎ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺳﺖ‪ .‬ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺍﻃﻤﻴﻨﺎﻥ ﺣﺘﻤﻰ ﺩﺍﻧﺴﱳ ﻭﻋﺪﻩ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﳒﺎﻡ ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﻣﻄﻤﺌﻦ ﺷﺪﻧﺪ‪ ،‬ﻳﺎﺭﺍﻥ ‪‬ﺸﺖ ﺍﻧﺪ‪] .‬ﺣﺞ‪ [٥٤:‬ﺗﺎ ﺑﻪ ﺁﻥ ﺍﳝﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﺩﻟﺸﺎﻥ ﺑﺪﺍﻥ ﻣﻄﻤـﺌﻦ‬ ‫ﺑﺎﺷﺪ‪] .‬ﺣﺞ‪ [٣٤:‬ﻣﻌﺒﻮﺩ ﴰﺎ ﻳﮕﺎﻧﻪ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﺗﺴﻠﻴﻢ ﺷﻮﻳﺪ ﻭ ﻣﺘﻮﺍﺿﻌﺎﻥ ﺭﺍ ﺑﺸﺎﺭﺕ ﺑﺪﻩ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺒﺚ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﻧﺎﭘﺎﻛﻰ‪ .‬ﭘﻠﻴﺪﻯ‪] .‬ﺍﻋﺮﺍﻑ‪ [٥٨:‬ﺳﺮﺯﻣﲔ ﭘﺎﻙ ﻭ ﺭﺋﻴﺪﻧﺶ ﺑﻪ ﺍﺫﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻣﻰﺭﻭﻳﺪ ﻭ ﺳﺮﺯﻣﻴﻨﻴﻜﻪ ﭘﻠﻴﺪ ﻭ ﻧﺎﭘﺎﻙ ﺍﺳﺖ ﻧﺒﺎﺗﺶ ﳕﻰﺭﻭﻳﺪ ﻣﮕﺮ ﻛﻢ‪ .‬ﺭﺍﻏﺐ‪،‬‬ ‫ﺧﺒﻴﺚ ﺭﺍ ﻧﺎﭘﺴﻨﺪ ﻣﻌﲎ ﻛﺮﺩﻩ ﻧﺎﭘﺴﻨﺪﱙ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﭘﻠﻴﺪﻯ ﺍﺳﺖ ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ :٢٦٧‬ﺑﻘﺮﻩ ﮔﻮﻳﺪ‪ :‬ﺧﺒﻴﺚ ﻧﻘﺮﻩ ﻭ ﺁﻫﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﮔﺪﺍﺧﱳ ﺍﺯ ﻧﻘﺮﻩ ﻭ ﺁﻫﻦ ﺟﺪﺍ ﻣﻰﺷﻮﺩ‪ ،‬ﺍﺻﻞ ﺁﻥ ﺭﺩﺍﺋﺖ )ﭘﻠﻴﺪﻯ( ﺍﺳﺖ ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺧﺒﻴﺚ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺎﭘﺎﻙ‪ ،‬ﭘﻠﻴﺪ ﻭ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺑﺎﺷﺪ ﺍﻋﻢ‪ ‬ﺍﺯ ﺍﻧﺴﺎﻥ ﻭ ﻛﻼﻡ ﻭ ﻗﺎﻧﻮﻥ ﻭ ﻃﻌﺎﻡ ﻭ ﻏﲑﻩ ﻭ ﺿﺪ‪ ‬ﺁﻥ ﻃﻴ‪‬ﺐ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﭘﺎﻙ ﻭ ﺩﻟﭽﺴﺐ ﺍﺳﺖ ‪.‬‬ ‫* ]ﻧﻮﺭ‪ [٢٦:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﺒﻴﺜﺎﺕ ﻭ ﺧﺒﻴﺜﲔ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻧﺎﭘﺎﻙ ﺍﺳﺖ ‪.‬‬ ‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻌﺪ ﺍﺯ ﺁﻳﺎﺕ ﺯﻧﺎ ﻭ ﻟﻌﺎﻥ ﻭ ﺍﻓﻚ ﻭﺍﻗﻊ ﺷﺪﻩ ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﭘﺎﻙ ﺑﻪ ﺣﻜﻢ ﺍﳝﺎﻥ ﺍﺯ ﺍﻳﻦ ﻧﺴﺒﺘﻬﺎ ﺑﻪ ﺩﻭﺭ ﺍﻧﺪ ﻭ ﺑﺮﺍﻯ ﺁﻥﻫﺎ ﻣﻐﻔﺮﺕ ﻭ ﺭﻭﺯﻯ ﺧﻮﺵ‬ ‫ﺁﻳﻨﺪ ﻫﺴﺖ‪ .‬ﺑﻘﻴ‪‬ﻪ ﺳﺨﻦ ﺩﺭ »ﻃﻴ‪‬ﺐ« ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺯﻧﺎﻥ ﭘﺎﻙ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﭘﺎﻙ ﻭ ﺯﻧﺎﻥ ﻧﺎﭘﺎﻙ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﻧﺎﭘﺎﻙﺍﻧﺪ ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﻧﺲ ﻭ ﲤﺎﻳﻞ ﻭ ﺍﻟﻔﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻴﺎﻥ ﭘﺎﻛﺎﻥ ﻳﻚ ﻧﻮﻉ ﻛﺸﺶ ﻣﻌﻨﻮﻯ ﻫﺴﺖ ﻛﻪ ﺑﻪ‬ ‫ﻳﻜﺪﻳﮕﺮ ﲤﺎﻳﻞ ﻣﻰﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺑﺎ ﳘﺠﻨﺲ ﭘﺮﻭﺍﺯ‪.‬‬ ‫ﺸ ِﺮﻙ‪«‬‬ ‫ﺸ ِﺮ ﹶﻛ ﹰﺔ ‪‬ﻭ ﺍﻟﺰ‪‬ﺍِﻧ ‪‬ﻴ ﹸﺔ ﻻ ﻳ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻬﺎ ﺍِﻟﹼﺎ ﺯﺍ ٍﻥ ﹶﺍ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺢ ﺍِﻟﹼﺎ ﺯﺍِﻧ‪‬ﻴ ﹰﺔ ﹶﺍ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻤﺎ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ »ﺍﹶﻟﺰ‪‬ﺍِﻧ‪‬ﻴ ﹸﺔ ﻻ ‪‬ﻳ ‪‬ﻨ ِﻜ ‪‬‬ ‫ﺍﺳﺖ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ‪ ،‬ﻃﻴ‪‬ﺐ ﻭ ﺍﻫﻞ ﻛﻔﺮ ﻭ ﻓﺴﺎﺩ ﺧﺒﻴﺚ ﺍﻧﺪ‪ .‬ﻭ ﻓﺮﻕ ﺧﺒﻴﺚ ﻭ ﻃﻴ‪‬ﺐ ﺩﺭ ﺍﻧﺴﺎﻥ‪ ،‬ﺑﺎ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﻭ ﻋﺪﻡ ﺁﻥ ﺩﻭ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻋﺮﺍﻑ‪ [١٥٧:‬ﻃﻴ‪‬ﺒﺎﺕ ﻫﺮ ﭼﻴﺰ ﭘﺎﻙ ﻭ ﺩﻟﭽﺴﺐ ﻭ ﺧﺒﺎﺋﺚ ﻫﺮ ﭼﻴﺰ ﭘﻠﻴﺪ ﻭ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺍﺳﺖ‪ .‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺱ‪.‬ﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻭ‬ ‫ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭘﺎﻛﻴﺰﻩ ﺩﺭ ﺍﺳﻼﻡ ﺣﻼﻝ ﻭ ﻫﺮ ﭘﻠﻴﺪ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﻧﺼ‪‬ﻬﺎﻯ ﺧﺎﺹ ﻛﻪ ﻣﺒﻴ‪‬ﻦ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﺍﻧﺪ ﻣﻰﺷﻮﺩ ﺑﻪ ﻋﻤﻮﻡ ﺁﻳﻪ ﺍﺳﺘﻨﺎﺩ ﻛﺮﺩ ﺑـﻪ‬ ‫ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺭ ﭼﻴﺰﻫﺎﺋﻰ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺁ‪‬ﺎ ﺣﻜﻢ ﺍﺳﺘﻨﺒﺎﻁ ﳕﻮﺩ ﺑﻘﻴ‪‬ﻪ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻟﻔﻆ »ﻃﻴ‪‬ﺐ« ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ‪.‬‬ ‫]ﺍﺑﺮﺍﻫﻴﻢ‪ [٢٦:‬ﻛﻠﻤﻪ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﮔﻔﺘﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻛﻠﻤﻪ ﻃﻴ‪‬ﺒﻪ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻛﻠﻤﻪ ﺗﻮﺣﻴﺪ‪ .‬ﻭﱃ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻋﻤﻮﻡ ﺷﺮﻙ ﻭ ﻗﺎﻧﻮ‪‬ﺎﻯ ﻏﲑ ﻃﺒﻴﻌﻰ ﻭ ﻛﻠﻤﺎﺕ‬ ‫ﻧﺎﺣﻖ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻛﻠﻤﻪ ﻃﻴ‪‬ﺒﻪ ﺧﻼﻑ ﺁﻥ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻃﻴ‪‬ﺐ«‪.‬‬ ‫_______________________________________________‬ ‫ﺧﱪ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺩﺍﻧﺴﱳ ﻭ ﻋﻠﻢ ﺑﻪ ﺷﻰﺀ‪» .‬ﺧﱪ ﺍﻟﺸﻰﺀ ﺧﱪﹰﺍ‪ :‬ﻋﻠﻤﻪ« ﻭ ﺧﱪ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﺁﻧﭽﻪ ﻧﻘﻞ ﻭ ﺣﻜﺎﻳﺖ ﻣﻰﺷﻮﺩ )ﺍﻗﺮﻝ( ]ﻛﻬﻒ‪ [٩١:‬ﺁﻧﭽﻪ ﺭﺍ ﻧﺰﺩ ﺍﻭ ﺑـﻮﺩ‬ ‫ﺍﺣﺎﻃﻪ ﻛﺮﺩﱘ ﻭ ﺩﺍﻧﺴﺘﻴﻢ ]ﻛﻬﻒ‪ [٦٨:‬ﭼﮕﻮﻧﻪ ﺷﻜﻴﺒﺎ ﻣﻰﺷﻮﻯ ﺩﺭ ﺍﻧﭽﻪ ﺩﺍﻧﺶ ﺗﻮ ﺍﺣﺎﻃﻪ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫* ]ﳕﻞ‪ [٧:‬ﻣﻮﺳﻰ ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﮔﻔﺖ‪ :‬ﻣﻦ ﺁﺗﺸﻰ ﺩﻳﺪﻡ ﺑﻪ ﺯﻭﺩﻯ ﺍﺯ ﺁﻥ ﺑﺮﺍﻯ ﴰﺎ ﺧﱪﻯ ﻣﻰﺁﻭﺭﻥ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﱪ )ﺑﻪ ﻓﻨﺢ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ( ﻋﻠﻢ ﺑﻪ ﺍﺷﻴﺎﺀ ﺍﺳﺖ ﺍﺯ ﻃﺮﻳﻖ ﺍﺧﺒﺎﺭ ﻭ ﺣﻜﺎﻳﺖ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﱪﻩ ﺩﺍﻧﺴﱳ ﺑﺎﻃﻦ ﻛﺎﺭ ﺍﺳﺖ ‪.‬‬

‫ﺧﺒﲑ‪ :‬ﺩﺍﻧﺎ ﻭ ﺁﻥ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﭼﻬﻞ ﻭ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪] [٨:‬ﺍﻧﻌﺎﻡ‪ [١٨:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺒﲑ ﺍﺯ ﺧﱪﻩ ﻣﺆﺧﻮﺫ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ‬ ‫ﺑﻪ ﺟﺰﺋﻴﺎﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺧﺺ‪ ‬ﺍﺯ ﻋﻠﻴﻢ ﺍﺳﺖ ‪.‬‬ ‫ﲑ« ﺟﺎﻯ ﺁﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﻓﺎﻋﻞ ﺁﻥ »ﺍﺣﺪ« ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺍﺣﺪﻯ ﺑﻪ ﺗﻮ ﻣﺜﻞ ﳐﱪ ﺩﺍﻧﺎ ﺧﺐ ﳕﻰﺩﻫﺪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ‬ ‫ﻚ« ﳏﺬﻭﻑ ﺍﺳﺖ ﻭ » ِﻣ ﹾﺜ ﹸﻞ ﺧ‪‬ﺒ ٍ‬ ‫* ]ﻓﺎﻃﺮ‪ [١٤:‬ﻓﺎﻋﻞ »‪‬ﻳ‪‬ﻨﺒ‪‬ﹸﺌ ‪‬‬ ‫ﺗﻘﺪﻳﺮ ﺁﻥ ﺭﺍ ﭼﻨﲔ ﮔﻔﺘﻪ‪ :‬ﺧﱪ ﳕﻰﺩﻫﺪ ﺗﻮ ﺭﺍ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﻣﺮ ﳐﱪﻯ ﻣﺜﻞ ﳐﱪ ﺩﺍﻧﺎ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺒﺰ = ﻧﺎﻥ‪] .‬ﻳﻮﺳﻒ‪ [٣٦:‬ﻭ ﺩﻳﮕﺮﻯ ﮔﻔﺖ ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺑﺎﻻﻯ ﺳﺮﻡ ﻧﺎﻥ ﲬﻞ ﻣﻰﻛﻨﻢ‪ .‬ﺍﻳﻦ ﺑﻔﻆ ﺗﻨﻬﺎ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺩﻋﺎﻯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ‬ ‫ﺾ ﺭ‪‬ﺑ‪‬ﻨﺎ«)ﺳﻔﻴﺘﺔ ﺍﻟﺒﺤﺎﺭ ﺧﻴﺰ(‪:‬‬ ‫ﺨ ‪‬ﺒ ‪‬ﺰ ﻣﺎ ﺻ‪‬ﻤ‪‬ﻨﺎ ‪‬ﻭ ﻻ ﺻ‪‬ﻠﱠﻴ‪‬ﻨﺎ ﻭ‪‬ﻻ ﹶﺍﺩ‪‬ﻳ‪‬ﻨﺎ ﻓﹶﺮﺍﺋ ‪‬‬ ‫ﻕ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨﺎ ‪‬ﻭ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﻓﹶﻠﹶﻮ‪‬ﻻ ﺍﹾﻟ ‪‬‬ ‫ﺨ ‪‬ﺒ ِﺰ ‪‬ﻭ ﻻ ‪‬ﺗ ﹶﻔﺮ‪ ‬‬ ‫)ﺹ( ﺩﺭﺑﺎﺭﻩ ﻧﺎﻥ ﻫﺴﺖ‪» :‬ﺍﻟﻠﹼﻬﻢ‪ ‬ﺑﺎ ِﺭ ‪‬ﻙ ﻟﹶﻨﺎ ﰱ ﺍﹾﻟ ‪‬‬ ‫ﺧﺪﺍ ﻳﺎ ﻧﺎﻥ ﻣﺎ ﺭﺍ ﺑﺮﻛﺖ ﺩﻩ‪ ،‬ﻣﻴﺎﻥ ﻣﺎ ﻭ ﺁﻥ ﺟﺪﺍﺋﻰ ﻧﻴﺎﻧﺪﺍﺯ‪ ،‬ﺍﮔﺮ ﻧﺎﻥ ﻧﺒﻮﺩ ﺭﻭﺯﻩ ﳕﻰﮔﺮﻓﺘﻴﻢ‪ ،‬ﳕﺎﺯ ﳕﻰﺧﻮﺍﻧﺪﱘ‪ ،‬ﻭﺍﺟﺒﺎﺕ ﺧﺪﺍ ﺭﺍ ﺍﺩﺍ ﳕﻰﻛﺮﺩﱘ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺒﻂ = ﺿﺮﺏ ﺷﺪﻳﺪ‪» .‬ﺧﺒﻄﻪ ﲞﺒﻄﻪ‪ :‬ﺿﺮﺑﻪ ﺷﺪﻳﺪﹰﺍ« )ﻗﺎﻣﻮﺱ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻧﺎ ﳘﻮﺍﺭ ﺯﺩﻥ ﮔﻔﺘﻪ ﻣﺜﻞ ﺯﺩﻥ ﺩﺭﺧﺖ ﺑﻪ ﻋﺼﺎ ﻭ ﺯﺩﻥ ﺷﺘﺮ ﭘﺎﻳﺶ ﺭﺍ ﺑﻪ ﺯﻣﲔ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻣﻜﹼﻪ ﻭ ﻣﺪﻳﻨﻪ‬ ‫ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻰ ﺍﻥ ﳜﺒﻂ ﺷﺠﺮﻫﺎ« ‪‬ﻰ ﻓﺮﻣﻮﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﺭﺧﺖ ﻣﻜﹼﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺧﺒﻂ ﺷﺠﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭﺧﺖ ﺭﺍ ﺑﺎ ﻋﺼﺎ ﺑﺰﱏ ﺗﺎ ﺑﺮﮔﺶ ﺑﺮﻳﺰﺩ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﻫﺴﺖ »ﲣﺒ‪‬ﻄﻪ‪ :‬ﺿﺮﺑﻪ ﺷﺪﻳﺪﹰﺍ« ]ﺑﻘﺮﻩ‪.[٢٧٥:‬‬ ‫ﻣﺲ‪ ‬ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺟﻨﻮﻥ ﻭ ﳑﺴﻮﺱ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﻥ ﺍﺳﺖ )ﻛﺸ‪‬ﺎﻑ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻛﻨﺎﻳﻪ ﺍﺯ ﺟﻨﻮﻥ ﺍﺳﺖ »ﻣﻦ ﺍﳌﺲ‪ «‬ﻣﺘﻌﻠﹼﻖ ﺑﻪ »ﻳﺘﺨﺒ‪‬ﻄﻪ« ﺍﺳﺖ ﻭ »ﻣﻦ« ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺍﺳﺖ‬ ‫)ﳎﻤﻊ(‪.‬‬ ‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﺭﺑﺎ ﻣﻰﺧﻮﺭﻧﺪ ﺑﺮ ﳕﻰﺧﻴﺰﺩ )ﺯﻧﺪﮔﻰ ﳕﻰﻛﻨﻨﺪ( ﻣﮕﺮ ﻣﺎﻧﻨﺪ ﻛﺴﻰ ﻛﻪ ﺷﻴﻄﺎﻥ ﺑﻪ ﺍﻭ ﺩﻳﻮﺍﻧﮕﻰ ﻭ ﺍﺧﺘﻼﻝ ﺣﻮ‪‬ﺍﺱ ﺭﺳﺎﻧﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺁ‪‬ﺎ ﻣﻰﮔﻮﻳﻨﺪ‬ ‫ﺑﻴﻊ ﻣﺜﻞ ﺭﺑﺎﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺑﻴﻊ ﺭﺍ ﺣﻼﻝ ﻭ ﺭﺑﺎ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺭﺑﺎﺏ ﺗﻔﺎﺳﲑ »ﻻ ﻳﻘﻮﻣﻮﻥ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺑﺮﺧﺎﺳﱳ ﺍﺯ ﻗﱪ ﺩﺭ ﺭﻭﺯ ﺣﺸﺮ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﺑﺎ ﺧﻮﺍﺭﺍﻥ‬ ‫ﻚ ِﺑﺎﹶﻧ‪‬ﻬ ‪‬ﻢ ﻗﺎﻟﹸﻮﺍ‪ «...‬ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺖ ‪.‬‬ ‫ﺩﻳﻮﺍﻧﻪ ﺍﺯ ﻗﱪ ﺳﺮ ﺑﺮ ﻣﻰﺩﺍﺭﻧﺪ ﻭﱃ ﻗﻴﺪ »ﺫِﻟ ‪‬‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ﻭ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﻗﻴﺎﻡ ﺯﻧﺪﮔﻰ ﮔﺮﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺍﻳﺴﺘﺎﺩﻥ ﭼﻨﲔ ﻣﺮﺩﺍﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﺜﻞ ﺷﺨﺺ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻃﺮﻳﻖ ﻣﺘﻌﺎﺩﻝ ﺯﻧﺪﮔﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻌﺎﻭﺿﻪ ﭘﻮﻝ ﺑﺎ ﻧﺎﻥ ﻭ‬ ‫ﺷﺨﺼﻴﻜﻪ ﭘﻮﻝ ﺭﺍ ﺑﺎ ﭘﻮﻝ ﺑﺎ ﺍﺿﺎﻓﻪ ﻣﻌﺎﻭﺿﻪ ﻣﻰﻛﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﻣﺘﻌﺎﺩﻝ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﻣﺜﻞ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﺍﻣ‪‬ﺎ ﻣﺆﺛﺮ ﺑﻮﺩﻥ ﺷﻴﻄﺎﻥ ﺩﺭ ﺟﻨﻮﻥ‪ .‬ﺩﺭ ﺍﳌﻨﺎﺭ ﭘﺲ ﺍﺯ ﻧﻘﺾ ﻭ ﺍﺛﺒﺎﺕ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺷﻴﻄﺎﻥ ﺩﺭ ﺁﻳﻪ ﻣﻴﻜﺮﺏ ﺑﺎﺷﺪ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﻴﻜﺮﺏ ﺑﺎﺷﺪ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﻴﻜﺮﺏ‬ ‫ﻋﻠﺖ ﭘﻴﺪﺍﻳﺶ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻣﺮﺍﺽ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺗﺄﻭﻳﻞ ﺭﻭﺍﻳﱴ ﻛﻪ ﻧﻘﻞ ﺷﺪﻩ‪»:‬ﺍﻟﻄﺎﻋﻮﻥ ﻣﻦ ﻭ ﺧﺰﺍﳉﻦ‪ «‬ﻳﻌﲎ ﻃﺎﻋﻮﻥ ﺍﺯ ﺿﺮﺑﺖ ﺟﻦ‪ ‬ﺭﺍ ﺷﺄﱏ ﻫﺴﺖ‪ ،‬ﻳﻘﻴﲎ ﺍﺳﺖ ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺍﺣﺘﻤﺎﻝ ﺍﳌﻨﺎﺭ ﺭﺍ ﻗﺮﻳﺐ ﻣﻰﺩﺍﱎ‪ ،‬ﺷﻴﻄﺎﻥ ﺑﻪ ﻣﻌﲎ ﺷﺮﻳﺮ ﻭ ﻣﻮﺫﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﻏﲑ ﺍﺑﻠﻴﺲ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] [١٤:‬ﺍﻧﻌﺎﻡ‪.[١١٢:‬‬ ‫ﺏ« ﻧﻴﺰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﱘ ﻛﻪ ﻭﺳﻮﺳﻪ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﺷﻴﻄﺎﻥ ﺳﺒﺐ ﺑﻴﻤﺎﺭﻯ‬ ‫ﺐ ‪‬ﻭ ﻋﺬﺍ ٍ‬ ‫ﺴﻨ‪ ‬ﻰ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ ﺑِﻨ‪‬ﺼ ٍ‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺷﻴﻄﺎﻥ ﻣﻴﻜﺮﺏ ﺑﺎﺷﺪ ﻭ ﺩﺭ »ﺍﻳ‪‬ﻮﺏ« ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ » ‪‬ﻣ ‪‬‬ ‫ﺍﻭ ﺑﻮﺩ‪.‬‬ ‫ﺨﺒ‪ ‬ﹸﻄ ‪‬ﻪ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﺎ ﹸﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺲ‪ «‬ﺩﺭ ﺍﺑﻠﻴﺲ ﻭ ﺟﻦ‪ ‬ﺍﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﻭﱃ ﺍﺯ ﺍﻧﺼﺎﻑ ﻧﺒﺎﻳﺪ ﮔﺬﺷﺖ ﻛﻪ‪ :‬ﻇﻬﻮﺭ »‪‬ﻳ ‪‬ﺘ ‪‬‬ ‫ﻭ ﺍﻣ‪‬ﺎ ﺁﻧﭽﻪ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﮔﻔﺘﻪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺑﻨﺎ ﺑﺮ ﻣﻌﻤﻮﻝ ﻋﺪﺏ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺟﻦ‪ ‬ﭼﻨﲔ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﺨﲎ ﰉ ﭘﺎﻳﻪ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ‬ ‫ﺻﻮﺭﺕ ﻗﺒﻮﻝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺍﮔﺮ ﺭﺳﻮﻡ ﻋﺮﺏ ﺩﺭ ﻧﻈﺮ ﺑﻮﺩ ﻫﺮﮔﺰ ﭼﻨﺎﻥ ﺩﺭ ﻗﺎﻟﺐ ﻗﺒﻮﻝ ﳕﻰﺁﻭﺭﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺒﻞ = ﻓﺴﺎﺩ )ﺻﺤﺎﺡ( ﺧﺒﺎﻝ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻓﺴﺎﺩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٨:‬ﺍﺯ ﻏﲑ ﺧﻮﺩﺗﺎﻥ ﳘﺮﺍﺯ ﻣﻜﲑﻳﺪ ﻛﻪ ﺩﺭ ﻓﺴﺎﺩ ﴰﺎ ﻛﻮﺗﺎﻫﻰ ﳕﻰﻛﻨﻨﺪ ]ﺗﻮﺑﻪ‪[٤٧:‬‬ ‫ﺍﮔﺮ ﻣﻨﺎﻓﻘﺎﻥ ﺑﺎ ﴰﺎ ﺑﻪ ﺟﻨﮓ ﺑﲑﻭﻥ ﻣﻰﺷﺪﻧﺪ ﴰﺎ ﺭﺍ ﻓﻘﻂ ﺗﺒﺎﻫﻰ ﻣﻰﺍﻓﺰﻭﺩﻧﺪ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﳘﺮﺍﺯ ﺑﻮﺩﻥ ﻛﺎﻓﺮ ﻭ ﺭﻓﻴﻖ ﺑﻮﺩﻥ ﻣﻨﺎﻓﻖ ﺩﺭ ﺟﻨﮓ‪ ،‬ﺳﺒﺐ ﺍﻋﻮﺟﺎﺝ ﻓﻜﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﺁ‪‬ﺎ‬ ‫ﳘﻴﺸﻪ ﺑﺎ ﻭﺳﻮﺳﻪﻫﺎ ﻭ ﺳﺨﻨﺎﻥ ﺑﺎﻃﻞ‪ ،‬ﺍﻓﻜﺎﺭ ﺭﺍ ﭘﺮﻳﺸﺎﻥ ﻣﻰﻛﻨﻨﺪ‪ .‬ﭘﺲ ﺧﺒﺎﻝ ﻫﺮ ﺗﺒﺎﻫﻰ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺗﺒﺎﻫﻰ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺗﺒﺎﻫﻰ ﻭ ﻓﺴﺎﺩ ﻓﻜﺮﻯ ﺍﺳﺖ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﺭﺍﻏﺐ ﺩﺭ ﻣﻌﲎ‬ ‫ﺁﻥ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﻓﺴﺎﺩﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺣﻴﻮﺍﻥ ﻋﺎﺭﺽ ﻣﻰﺷﻮﺩ ﻭ ﻣﻮﺟﺐ ﺍﺿﻄﺮﺍﺏ ﻣﻰﮔﺮﺩﺩ ﻣﺜﻞ ﺟﻨﻮﻥ ﻳﺎ ﻣﺮﺿﻰ ﻛﻪ ﺩﺭ ﻓﻜﺮ ﻭ ﻋﻘﻞ ﻣﺆﺛﺮ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﺧﺒﺎﻝ ﺑﻪ ﻣﻌﲎ‬ ‫ﻓﺴﺎﺩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻓﻌﺎﻝ ﻭ ﺑﺪﺍﻥ ﻭ ﻋﻘﻮﻝ ﺑﺎﺷﺪ‪ .‬ﺧﺒﻞ ﺭﺍ ﺍﻓﺴﺎﺩ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺒﻮ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺧﺎﻣﻮﺵ ﺷﺪﻥ‪» .‬ﺧﺒﺖ ﺍﻟﻨﺎﺭ ﻭ ﺍﳊﺮﺏ ﺧﺒﻮﹰﺍ‪ :‬ﺳﻜﻨﺖ ﻭ ﲬﺪﺕ«‬ ‫]ﺍﺳﺮﺍﺀ‪ [٩٧:‬ﻫﺮ ﻭﻗﺖ ﻛﻪ ﺷﻌﻠﻪﺍﺵ ﻓﺮﻭ ﻧﺸﻴﻨﺪ ﺷﻌﻠﻪﺍﻯ ﺑﺮ ﺁ‪‬ﺎﺑﻴﺎﻓﺰﺍﺋﻴﻢ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺧﺒﻮ ﺁﺗﺶ‪ ،‬ﻓﺮﻭ ﻧﺸﺴﱳ ﺷﻌﻠﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺮﺩﻩﺍﻯ ﺍﺯ ﺧﺎﻛﺴﺘﺮ ﺭﻭﻯ ﺁﻥ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺍﺻﻞ ﺧﺒﺎﺀﺑﻪ ﻣﻌﲎ ﭘﺮﺩﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﭼﻴﺰﻯ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﻨﺪ ‪.‬‬ ‫ﺩﺭ ‪‬ﭻ ﺧﻄﺒﻪ ‪ ١٩٦‬ﺩﺭ ﻭﺻﻒ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﺳِﺮﺍﺟﹰﺎ ﻻ ‪‬ﻳﺨ‪‬ﺒ‪‬ﻮ ‪‬ﺗ ‪‬ﻮﱡﻗ ‪‬ﺪ ‪‬ﻩ« ﭼﺮﺍﻏﻴﻜﻪ ﻧﻮﺭﺵ ﻓﺮﻭ ﳕﻰﻧﺸﻴﻨﺪ‪.‬‬ ‫ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ‪ :‬ﺷﻌﻠﻪ ﺁﺗﺶ ﺁﺧﺮﺕ ﻫﺮﮔﺰ ﻓﺮﻭ ﳕﻰﻧﺸﻴﻨﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻛﺎﺳﺘﻪ ﻣﻰﺷﻮﺩ ﻭﱃ ﺧﺪﺍ ﻧﺎﻗﺺ ﺁﻥ ﺭﺍ ﺟﱪﺍﻥ ﻭ ﺑﻠﻜﻪ ﺍﺿﺎﻓﻪ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺘﺮ = ﻏﺪﺭ‪ .‬ﺣﻴﻠﻪ )‪‬ﺎﻳﻪ( ﺩﺭ ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ ﺑﺪﺗﺮﻳﻦ ﺣﻴﻠﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫]ﻟﻘﻤﺎﻥ‪ [٣٢:‬ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ ﺗﻜﺬﻳﺐ ﳕﻰﻛﻨﺪ ﻣﮕﺮ ﻫﺮ ﻋﻬﺪﺷﻜﻦ ﻛﻔﺮﺍﻥ ﭘﻴﺸﻪ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺣﻴﻠﻪ ﺩﺭ ﻋﻬﺪ ﺷﻜﲎ ﺍﺳﺖ ‪.‬‬

‫ﻂ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ« )‪‬ﺎﻳﻪ( ﻫﻴﭻ ﻣﺮﺩﻣﻰ ﭘﻴﻤﺎﻥ ﺷﻜﲎ ﻧﻜﺮﺩﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﺩﴰﻦ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻣﺴﻠﹼﻂ ﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ‪» :‬ﻣﺎ ‪‬ﺧ ‪‬ﺘ ‪‬ﺮ ﻗﹸﻮﻡ‪ ‬ﺍِﻟﹼﺎ ‪‬ﺳﻠﱠ ﹶ‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻚ ﺩﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺘﻢ = ﻣﻬﺮ ﺯﺩﻥ‪ .‬ﮔﺎﻫﻰ ﺑﻨﻔﺴﻪ ﻣﺘﻌﺪﻯ ﻣﻰﺷﻮﺩ ﻭ ﮔﺎﻫﻰ ﺑﻪ »ﻋﻠﻰ« )ﺍﻗﺮﺏ( ]ﺟﺎﺛﻴﺔ‪ [٢٣:‬ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﺑﻪ ﺟﺎﻯ ﺧﺘﻢ‪ ،‬ﻃﺒﻊ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﳓﻞ‪] ،[١٠٨:‬ﻳﻮﻧﺲ‪.[٧٤:‬‬ ‫* ]ﺑﻘﺮﻩ‪[٧:‬‬ ‫ﻇﻦ‪ ‬ﻗﻮﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﻏﺸﺎﻭﺓ« ﻣﺒﺘﺪﺍﻯ ﻣﺆﺧ‪‬ﺮ ﻭ »ﻋﻠﻰ ﲰﻌﻬﻢ« ﺧﱪ ﻣﻘﺪ‪‬ﻡ ﻭ »ﻋﻠﻰ ﺍﺑﺼﺎﺭﻫﻢ« ﻣﻌﻄﻮﻑ ﺑﺮ »ﻋﻠﻰ ﲰﻌﻬﻢ« ﺑﺎﺷﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺧﺪﺍ ﺑﺪﳍﺎﻯ ﺁ‪‬ﺎ ﻣﻬﺮ‬ ‫ﺯﺩﻩ ﻭ ﺑﺮ ﮔﻮﺵﻫﺎ ﻭ ﭼﺸﻤﻬﺎﻯ ﺁﻧﺎﻥ ﭘﺮﺩﻩ ﺑﻪ ﺧﺼﻮﺻﻰ ﻫﺴﺖ ﻭ ﺁ‪‬ﺎ ﻣﻬﺮﺯﺩﻩ ﻭ ﺑﺮ ﮔﻮﺵﻫﺎ ﻭ ﭼﺸﻤﻬﺎﻯ ﺁﻧﺎﻥ ﭘﺮﺩﻩ ﲞﺼﻮﺻﻰ ﻫﺴﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍﺳﺖ ﻋﺬﺍﺏ ﺑﺰﺭﮒ ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﲨﻠﻪ ﺑﻌﺪﻯ ﺩﻟﻴﻞ » ‪‬ﺧ ‪‬ﺘ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ﻗﹸﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ« ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺩﳍﺎﻳﺸﺎﻥ ﻣﻬﺮ ﺯﺩﻩ ﭼﻮﻥ ﺑﺮﮔﻮﺵ ﻭ ﭼﺸﻢ ﭘﺮﺩﻩ ﺩﺍﺩﻧﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﮔﻮﺵ ﺍﺯ ﺷﻨﻴﺪﻥ‬ ‫ﺣﻖ ﺩﺭ ﭘﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻗﻠﺐ ﻣﻬﺮ ﺯﺩﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ [٤٦:‬ﺍﺳﺖ ﻛﻪ ﻣﻬﺮ ﻓﻘﻂ ﺑﺮﺍﻯ ﻗﻠﺐ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﮔﻮﺵ ﻭ ﭼﺸﻢ ﻣﺄﺧﻮﺫ ﺷﺪﻩ ﺩﻝ ﳑﻬﻮﺭ ﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﻣﻬﺮ ﺑﺮﺍﻯ ﻗﻠﺐ ﻭ ﮔﻮﺵ ﻭ ﭘﺮﺩﻩ ﺑﺮﺍﻯ ﭼﺸﻢ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ]ﺟﺎﺛﻴﺔ‪.[٢٣:‬‬ ‫ﺿﻠﱠ ‪‬ﻪ ﺍﻟ ﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ِﻋ ﹾﻠ ٍﻢ« ﺑﺎﺷﺪ ﭼﻮﻥ ﺩﺍﻧﺴﱳ ﻧﻮﻋ ﹰﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﻨﻴﺪﻥ ﺍﺳﺖ ﻛﺴﻰ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﮔﻤﺮﺍﻩ ﺑﺎﺷﺪ ﻗﻠﺐ ﻭ ﮔﻮﺵ ﺍﻭ ﻫﺮ ﺩﻭ ﳑﻬﻮﺭ ﺍﺳﺖ‪ .‬ﻭ‬ ‫‪‬ﻨﻈﺮ ﻣﻴﺎﻳﺪ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﻌﺒﲑ ﲨﻠﻪ »ﹶﺍ ‪‬‬ ‫ﺍﮔﺮ ﮒﻭﺷﺶ ﻣﻬﺮ ﻧﺪﺍﺷﺖ ﻣﻬﺮ ﻧﺪﺍﺷﺖ ﺑﺎ ﻭﺟﻮﺩ ﺩﺍﻧﺴﱳ ﮔﻤﺮﺍﻩ ﳕﻰﺷﺪ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﻏﺸﺎﻭﻩ ﻓﻘﻂ ﺑﺮﺍﻯ ﭼﺸﻢ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﻄﻔﹼﻔﲔ‪ .[٢٦-٢٥:‬ﺭﺣﻴﻖ‪ :‬ﲬﺮ ﳐﺼﻮﺻﻰ ﺍﺳﺖ‪ .‬ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺷﺮﺍﺏ ﺧﺎﻟﺺ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺘﺎﻡ ﺭﺍ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻣﺎﳜﺘﻢ ﺑﻪ ﻭ ﺁﺧﺮ ﻃﻌﻢ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﻃﻌـﻢ ﻣـﺸﻚ‬ ‫ﳐﺼﻮﺻﻰ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﻣﻬﺮ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﺯ ﺷﺮﺍﺏ ﺧﺎﻟﺺ ﻣﻬﺮ ﺧﻮﺭﺩﻩ ﻧﻮﺷﺎﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻣﻬﺮ ﺁﻥ ﻧﻮﻋﻰ ﻣﺸﻚ ﺍﺳﺖ ﭘﺲ ﺭﻏﺒـﺖ‬ ‫ﻛﻨﻨﺪﮔﺎﻥ ﺩﺭ ﺁﻥ ﳘﭽﺸﻤﻰ ﻛﻨﻨﺪ ‪.‬‬ ‫* ]ﺍﺣﺰﺍﺏ‪.[٤٠:‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﻭ ﺑﻪ ﺁﺧﺮ ﺭﺳﻴﺪﻥ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺧﺘﻢ ﺍﺳﺖ »ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ« ﻳﻌﲎ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﺑﻪ ﺁﺧﺮ ﺭﺳﺎﻧﺪﻡ )ﺭﺍﻏﺐ(‪.‬‬ ‫ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﻳﻚ ﺷﻰﺀ ﻧﻮﻋﻰ ﻣﻬﺮ ﺯﺩﻥ ﺍﺳﺖ ‪.‬‬ ‫ﺧﺎﰎ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻓﻘﻂ ﻋﺎﺻﻢ ﺑﻪ ﻓﺘﺢ ﺗﺎ ﺧﻮﺍﻧﺪﻩ ﺑﻘﻴ‪‬ﻪ ﻗﺮ‪‬ﺍﺀ ﺑﻪ ﻛﺴﺮ ﺗﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺁﻥ ﺑﻨﺎﺑﺮ ﻗﺮﺍﺋﺖ ﻛﺴﺮ ﺑﻪ ﻣﻌﲎ ﺧﺘﻢ ﻛﻨﻨﺪﻩ ﻭ ﲤﺎﻡ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﭘﻴﻐﻤﱪﺍﻥ ﺭﺍ ﺧﺘﻢ‬ ‫ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺁﺧﺮ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﻓﺘﺢ ﺑﻪ ﻣﻌﲎ ﺁﺧﺮ ﺍﻟﻨﺒﻴ‪‬ﲔ ﺍﺳﺖ )ﳎﻤﻊ( ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪» :‬ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ« ﻳﻌﲎ ﺑﻪ ﺁﺧﺮﺵ ﺭﺳﻴﺪﻡ‪ .‬ﺍﺧﺘﺘﺎﻡ ﺿﺪ‪ ‬ﺍﻓﺘﺘﺎﺡ ﺍﺳﺖ‪.‬‬ ‫ﺧﺎﰎ ﺑﻪ ﻛﺴﺮ ﺗﺎﺀ ﻭ ﻓﺘﺢ ﺁﻥ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﺧﺎﲤﻪ ﺷﻰﺀ ﻳﻌﲎ ﺁﺧﺮ ﺁﻥ ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﺧﺎﰎ )ﺑﻪ ﻛﺴﺮ ﺗﺎﺀ ﻭ ﻓﺘﺢ ﺁﻥ( ﺍﻧﮕﺸﺘﺮ ﻭ ﺍﺧﺮ ﻗﻮﻡ ﻭ ﻋﺎﻗﺒﺖ ﺷﻰﺀ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻭﻯ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺁﺧﺮ ﺍﻻﻧﺒﻴﺎﺀ ﺁﻣﺪﻩ‬ ‫ﺍﺳﺖ ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻧﮕﺸﺘﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﺎﰎ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻧﺎﻣﻪ ﺭﺍ ﺑﺎ ﺁﻥ ﺧﺘﻢ ﻭ ﻣﻬﺮ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺎﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺎﰎ ﺳﻠﻄﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺧﺘﻢ ﻧﺎﻣﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ‬ ‫ﺧﺎﰎ ﺩﺍﺭﺩ‪.‬‬ ‫ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﲤﺪﻥ ﺍﺳﻼﻡ ﺝ ‪ ١‬ﺹ‪) ٢٢‬ﺗﺮﲨﻪ(ﺫﻳﻞ ﻛﻠﻤﻪ ﺧﺎﰎ ﮔﻮﻳﺪ‪ :‬ﳘﻴﻨﻜﻪ ﭘﻴﻐﻤﱪ )ﺹ( ﺩﺭ ﺻﺪﺩ ﻧﺎﻣﻪ ﻧﻮﺷﱳ ﺑﻪ ﺷﺎﻫﻨﺸﺎﻩ ﺍﻳﺮﺍﻥ ﻭ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺭﻭﻡ ﺑﺮ ﺁﻣﺪ ﺑـﻪ‬ ‫ﺣﻀﺮﺗﺶ ﻳﺎﺩ ﺁﻭﺭ ﺷﺪﻧﺪ ﻛﻪ ﺍﮔﺮ ﻧﺎﻣﻪ ﰉ ﻣﻬﺮﻯ ﺍﺯ ﻧﻘﺮﻩ ‪‬ﻴﻪ ﻓﺮﻣﻮﺩ ﻛﻪ ﺭﻭﻯ ﺁﻥ ﲨﻠﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻧﻘﺶ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺑﻌﻀﻰﻫﺎ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﻧﻔﻬﻤﻴﺪﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﺎﰎ ﺑﻪ ﻣﻌﲎ ﺍﻧﮕﺸﺘﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻧﮕﺸﺘﺮ ﺯﻳﻨﺖ ﺍﻧﮕﺸﺖ ﺍﺳﺖ ﻟﺬﺍ ﺧﺎﰎ ﺍﻟﻨﺒﻴ‪‬ﱳ ﺑﻪ ﻣﻌﲎ ﺯﻳﻨﺖ ﭘﻴﻐﻤﱪﺍﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻊ ﺁﺧﺮﻳﻦ‬ ‫ﭘﻴﺎﻣﱪ ﺑﻮﺩﻥ ﺁﻥ ﺣﻀﺮﺕ ﻣﺴﺘﻔﺎﺩ ﻧﻴﺴﺖ‪.‬‬ ‫ﭼﻪ ﻗﺪﺭ ﺍﲪﺜﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﻳﻪ ﺍﻃﻼﻕ ﻟﻔﻆ ﺧﺎﰎ ﺑﻪ ﺍﻧﮕﺸﺘﺮ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻧﺎﻣﻪ ﺭﺍ ﺑﺎ ﺁﻥ ﺧﺘﻢ ﻭ ﻣﻬﺮ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺻﺪﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺯﺩﻭﺍﺝ ﺣﻀﺮﺕ ﺭﺳﻮﻝ )ﺹ( ﻳﺎ ﺩﺧﺘﺮ ﺧﻮﺩﺵ ﺯﻳﻨﺐ ﺍﺳﺖ‪ .‬ﺯﻳﺪ ﻛﻪ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﺯﻳﻨﺐ ﺭﺍ ﺑﺰﱏ ﮔﺮﻓﺖ ﻭ ﭘﺲ ﺍﺯ ﻃـﻼﻕ ﺩﺍﺩﻥ‪،‬‬ ‫ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺯﻥ ﭘﺴﺮﺵ ﺭﺍ ﺑﻪ ﻋﻘﺪ ﻧﻜﺎﺡ ﺧﻮﺩ ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﭼﻮﻥ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﻪ ﭘﺴﺮﺧﻮﺍﻧﺪﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﻭ ﺑﻪ ﺣﻜﻢ ]ﺍﺣﺰﺍﺏ‪ [٤:‬ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﭘﺴﺮ ﻧﻴﺴﺖ ﻭ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺯﻥ ﺍﻭ ﺣﺮﺍﻡ ﳕﻰﺑﺎﺷﺪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩ‪ :‬ﳏﻤﺪ ﭘﺪﺭ ﻫﻴﭻ ﻳﻚ ﺍﺯ‬ ‫ﻣﺮﺩﺍﻥ ﴰﺎ ﻧﻴﺴﺖ‪ ،‬ﺗﺎ ﺍﺯﺩﻭﺍﺝ ﺍﻭ ﺑﺎ ﺯﻥ ﺯﻳﺪ ﻣﺎﻧﻌﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺍﻣ‪‬ﺎ ﻗﺎﺳﻢ ﻭ ﻃﻴ‪‬ﺐ ﻭ ﻃﺎﻫﺮ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﻛﻪ ﭘﺴﺮﺍﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻧﺪ ﭘﻴﺶ ﺍﺯ ﺣﺪ‪ ‬ﺑﻠﻮﻍ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻨﺪ ﻭ »ﺭِﺟﺎِﻟ ﹸﻜ ‪‬ﻢ« ﺑﻪ ﺁ‪‬ﺎﺷﺎﻣﻞ ﻧﻴﺴﺖ ﳘﭽـﻨﲔ‬ ‫ﺣﺴﻨﲔ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺁﳓﻀﺮﺕ ﻗﺒﻞ ﺍﺯ ﺑﻠﻮﻍ ﺁ‪‬ﺎ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻭ ﺍﺯ »ﺭﺟﺎﻟﻜﻢ« ﺩﺭ ﻭﻗﺖ ﻧﺰ‪.‬ﻝ ﺁﻳﻪ ﺧﺎﺭﺝ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﳓﻀﺮﺕ ﭘﺪﺭ ﻫﻴﭻ ﻳـﻚ ﺍﺯ‬ ‫ﻣﺮﺩﺍﻥ ﴰﺎ ﻧﻴﺴﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﭘﺪﺭ ﻛﻮﺩﻛﺎﻥ ﻫﻢ ﻧﻴﺴﺖ ‪.‬‬ ‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﳏﻤﺪ ﭘﺪﺭ ﻫﻴﭻ ﻳﻚ ﻳﻚ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﭘﺪﺭ ﻛﻮﺩﻛﺎﻥ ﻫﻢ ﻧﻴﺴﺖ‪.‬‬ ‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﳏﻤﺪ ﭘﺪﺭ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﺮﺩﺍﻥ ﴰﺎ ﻧﻴﺴﺖ )ﻭ ﺯﻳﺪ ﻳﻜﻰ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﭘﺪﺭ ﺍﻭ ﻫﻢ ﻧﻴﺴﺖ ﻭ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺯﻥ ﺯﻳﺪ ﺑﺮﺍﻯ ﺍﻭ ﺑﻼﻣﺎﻧﻊ ﺍﺳﺖ(‪.‬‬ ‫ﻭﻟﻴﻜﻦ ﺍﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺁﺧﺮ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻭ ﻧﺒﻮ‪‬ﺕ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪﻩ ﻭ ﺧﺪﺍ ﻭ ﺧﺪﺍ ﺑﻪ ﻫﺮﭼﻴﺰ ﺩﺍﻧﺎﺳﺖ ﺁﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﺭﻳﻮ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﺍﺳﺖ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﺧﺎﰎ‬ ‫ﻧﺒﻴ‪‬ﲔ ﻣﺴﺘﻠﺰﻡ ﺧﺎﰎ ﺭﺳﻮﻟﲔ ﻧﻴﺰ ﻫﺴﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺭﺳﻞ«‪.‬‬ ‫ﺧﺎﲤﻴ‪‬ﺖ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﭼﺮﺍ ﺁﻥ ﺣﻀﺮﺕ ﺧﺎﰎ ﭘﻴﻐﻤﱪﺍﻥ ﺍﺳﺖ ﻭ ﭼﺮﺍ ﺑﻌﺪ ﺍﺯ ﻭﻯ ﭘﻴﻐﻤﱪﻯ ﳔﻮﺍﻫﺪ ﺁﻣﺪ؟‪.‬‬

‫ﮔﻮﺋﻴﻢ‪ :‬ﻋﻠﹼﺖ ﺧﺎﲤﻴ‪‬ﺖ ﺁﻥ ﺣﻀﺮﺕ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ ﻳﻜﻰ ﺁﻧﻜﻪ‪ :‬ﺍﺣﻜﺎﻡ ﻭ ﺩﻳﻦ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ ﲤﺎﻡ ﺗﺮﻗﹼﻰ ﻭ ﭘﻴﺸﺮﻓﺖ ﻭ ﲤﺎﻡ ﻣﺮﺍﺣﻞ ﺯﻧﺪﮔﻰ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺍﺳﺖ ﻭ ﺟﺎﻣﻌﻴ‪‬ﺖ ﺁﻥ ﺍﺯ‬ ‫ﳊﺎﻅ ﺟﻬﺎﻥ ﺑﻴﲎ ﻭ ﺟﻬﺎﻧﺪﺍﺭﻯ ﻭ ﺗﺄﻣﲔ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻓﺮﺩ ﻭ ﺍﺟﺘﻤﺎﻉ ﻭ ﻣﺎﺩ‪‬ﻯ ﻭ ﻣﻌﻨﻮﻯ ﺑﻪ ﺣﺪ‪‬ﻯ ﺑﻪ ﻗﺎﻧﻮﻥ ﺟﺪﻳﺪ ﻭ ﭘﻴﻐﻤﱪ ﺟﺪﻳﺪ ﻧﻴﺴﺖ ‪.‬‬ ‫ﺑﻪ ﻗﻮﻝ ﻳﻜﻰ ﺍﺯ ﻣﻔﻜﹼﺮﻳﻦ‪ :‬ﺍﮔﺮ ﭘﻨﺠﺎﻩ ﻧﻔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﳑﺘﺎﺯ ﺍﺯ ﳑﺎﻟﻚ ﺟﻬﺎﻥ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﻭ ﳘﻪ ﮔﻮﻧﻪ ﻭﺳﺎﺋﻞ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ ﺑﮕﺬﺍﺭﱘ ﻭ ﺑﮕﻮﺋﻴﻢ‪ :‬ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺑﻨﺸﻴﻨﻴﺪ ﻭ ﻣﺸﺎﻭﺭﻩ‬ ‫ﻛﻨﻴﺪ ﺗﺎ ﻗﺎﻧﻮﱏ ﻛﻪ ﺷﺎﻣﻞ ﲤﺎﻡ ﺷﺌﻮﻧﺎﺕ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺑﺎﺷﺪ ﺗﻨﻈﻴﻢ ﳕﺎﺋﻴﺪ‪ .‬ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪ ﺩﺭ ﻋﺮﺽ ﺍﻳﻦ ﻣﺪﺕ ﳕﻰﺗﻮﺍﻧﻨﺪ ﻗﺎﻧﻮﱏ ﺑﻪ ﺟﺎﻣﻌﻴ‪‬ﺖ ﺍﺳﻼﻡ ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﻄﺎﺑﻖ ﺑﺎ ﻭﺍﻗﻊ‬ ‫ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ﺗﺪﻭﻳﻦ ﳕﺎﻳﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﺣﻖ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﻪ ﺑﻪ ﻓﻘﻪ ﺍﺳﻼﻡ ﳐﺼﻮﺻﹰﺎ ﺍﺯ ﻧﻈﺮ ﺍﺋﻤ‪‬ﻪ ﺍﻫﻞ ﺑﻴﺖ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﻭﺍﺭﺩ ﺑﺎﺷﺪ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺍﻳﻦ ﺍﺩ‪‬ﻋﺎ ﺑﺮﺍﻳﺶ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺩﻳﮕﺮﻯ ﺁﻥ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺩﺭ ﺭﻭﺯﮔﺎﺭﻯ ﻣﺒﻌﻮﺙ ﺷﺪ ﻛﻪ ﺑﺸﺮﻳ‪‬ﺖ ﲝﺪ‪ ‬ﺑﻠﻮﻍ ﻭ ﺭﺷﺪ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻭ ﻣﻰﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺩﺭﺩ ﺩﺳﺖ ﺩﺍﺷﱳ ﺑﺮﻧﺎﻣﻪ ﺍﺳﻼﻡ‬ ‫ﻭ ﺑﺎ ﺭﺍﻫﻨﻤﺎﺋﻰ ﻋﻘﻞ ﻭ ﻓﻬﻢ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻛﻨﺪ ﻭ ﭘﻴﺶ ﺑﺮﻭﺩ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻣﺪﻥ ﭘﻴﻐﻤﱪ ﺟﺪﻳﺪ ﻟﻐﻮ ﻭ ﺑﺎﻃﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺗﻮﺿﻴﺢ ﺍﻳﻨﻜﻪ‪ :‬ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﺍﺳﺘﺎﺩ ﺗﺎ ﻣﺪ‪‬ﺗﻰ ﻛﻮﺩﻙ ﺭﺍ ﺗﺮﺑﻴﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﺩﺍﻫﻨﻤﺎﺋﻰﻫﺎﻯ ﻻﺯﻡ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﺣﺪ‪ ‬ﺭﺷﺪ ﻭ ﺩﺭﻙ ﺭﺳﻴﺪ ﮔﻮﻳﻨﺪ‪ :‬ﺗﻮ ﺩﻳﮕﺮ ﺑﻘﺪﺭ‬ ‫ﻛﻔﺎﻳﺖ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺩﺍﺭﻯ ﻭ ﻣﻰﺗﻮﺍﱏ ﺑﺎ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﺧﻮﺩ ﻭ ﺭﺍﻫﻨﻤﺎﺋﻰﻫﺎﺋﻰ ﻛﻪ ﻛﺮﺩﻩﺍﱘ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﺯﻧﺪﮔﻰ ﻛﲎ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻣﺮﺑ‪‬ﻰ ﻧﺪﺍﺭﻯ ﺑﺮﻭ ﺯﻧﺪﮔﻰ ﻛﻦ ﻛﺎﺭ‬ ‫ﺑﺪ ﻭ ﺧﻮﺏ ﻫﺮ ﺩﻭ ﺩﻳﮕﺮ ﺑﻪ ﭘﺎﻯ ﺗﻮﺍﺳﺖ ﻭ ﺑﻪ ﻛﺴﻰ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ‪.‬‬ ‫ﺑﺸﺮﻳﺖ ﻧﻴﺰ ﺩﺭ ﭼﻨﲔ ﺣﺎﱃ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﻣﻰﺗﻮﺍﻧﺴﺖ ﺍﺯ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﻭ ﻗﻮﺍﻧﲔ ﺧﺪﺍ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ ﺑﻪ ﺯﻧﺪﮔﻰ ﺍﺩﺍﻣﻪ ﺩﻫﺪ ﺩﻳﮕﺮ ﺣﺎﺟﱴ ﺏ ﻛﺘﺎﺏ ﺟﺪﻳﺪ ﻭ ﭘﻴﺎﻣﱪ ﺟﺪﻳﺪ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﺩ ﺭﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﺯ ﺟﺎﺑﺮ ﺑﺼﺤﺖ ﺭﺳﻴﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺜﻞ ﻣﻦ ﺩﺭ ﻣﻴﺎﻥ ﺍﻧﺒﻴﺎﺀ ﻣﺜﻞ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺧﺎﻧﻪﺍﻯ‬ ‫ﺑﻨﺎ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻛﻤﺎﻝ ﻭ ﺯﻳﺒﺎﺋﻰ ﺁﻥ ﻛﻮﺷﻴﺪ ﻓﻘﻂ ﺟﺎﻯ ﺧﺸﱴ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻫﺮ ﻛﻪ ﺑﻪ ﺁﻥ ﺧﺎﻧﻪ ﻭﺍﺭﺩ ﻣﻰﺷﺪ ﻭ ﲤﺎﺷﺎ ﻣﻰﻛﺮﺩ ﻣﻰﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺧﺎﻧﻪ ﭼﻪ ﺯﻳﺒﺎﺳﺖ ﻣﮕﺮ ﺟﺎﻯ ﺍﻳﻦ ﺧﺸﺖ‪،‬‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﻣﻦ ﺑﻪ ﺟﺎﻯ ﺍﻳﻦ ﺧﺸﺖ ﻫﺴﺘﻢ‪ .‬ﺍﻧﺒﻴﺎﺀ ﺑﺎ ﻣﻦ ﺑﻪ ﺁﺧﺮ ﺭﺳﻴﺪﻧﺪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺪﺩ = ﺧﺪ‪ ‬ﺑﻪ ﻣﻌﲎ ﺭﺧﺴﺎﺭ ﻭ ﭼﻬﺮﻩ ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪ [١٨:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺩﻭ ﺧﺪ‪ ‬ﺍﻧﺴﺎﻥ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺑﻴﲎ ﺍﻭ ﺭﺍ ﺍﺣﺎﻃﻪ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻗﺎﻣﻮﺱ ﺣﺪ‪ ‬ﺁﻥ ﺩﻭ ﺭﺍ‬ ‫ﺯﻳﺮ ﭼﺸﻢ ﺗﺎ ﮔﻮﺷﻪ ﻟﺐ ﻭ ﺁﻥ ﻗﺴﻤﺖ ﺍﺯ ﺻﻮﺭﺕ ﻛﻪ ﺑﻴﲎ ﺭﺍ ﺍﺯ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺍﺣﺎﻃﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻌﻴ‪‬ﻦ ﻛﺮﺩﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﺯ ﻣﺮﺩﻡ ﺭﻭﻯ ﻧﮕﺮﺩﺍﻥ )ﺑﻪ ﻣﺮﺩﻡ ﰉ‬ ‫ﺍﻋﺘﻨﺎ ﻣﺒﺎﺵ ﻭ ﲢﻘﲑ ﻣﻜﻦ( ﻭ ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﻭ ﺷﺎﺩﻣﺎﱏ ﮔﺎﻡ ﻣﺰﻥ‪.‬‬ ‫* ]ﺑﺮﻭﺝ‪ [٤:‬ﺍﺻﺤﺎﺏ ﮔﻮﺩﺍﻝ ﻫﻼﻙ ﺷﺪﻧﺪ‪ .‬ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ‪ :‬ﺧﺪ‪ ‬ﻭ ﺍﺧﺪﻭﺩ ﺑﻪ ﻣﻌﲎ ﮔﻮﺩﺍﱃ ﺍﺳﺖ ﻣﺴﺘﻄﻴﻞ ﻭ ﻋﻤﻴﻖ ﻧﺪﺍﺭﺩ‪ .‬ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺧﺪ‪ ‬ﺑﻪ ﻣﻌﲎ ﺣﻔﺮﻩ ﻭ ﺍﺧﺪﻭﺩ ﺑﻪ ﻣﻌﲎ‬ ‫ﺟﺪﻭﻝ ﺍﺳﺖ‪.‬‬ ‫ﻉ ﺍﻟﻠﱠ ‪‬ﻪ ﺧ‪‬ﺪ‪‬ﻭ ‪‬ﺩ ﹸﻛ ‪‬ﻢ«‪ :‬ﺧﺪﺍ ﭼﻬﺮﻩﻫﺎﻳﺘﺎﻥ ﺭﺍ ﺫﻟﻴﻞ ﻛﻨﺪ ﻭ‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﺧﺴﺎﺭ ﻭ ﺍﺳﺘﻌﻤﺎﻟﺶ ﺩﺭ ﮔﻮﺩﺍﻝ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٦٧‬ﻫﺴﺖ »ﹶﺍ ‪‬‬ ‫ﺽ« ﺁ‪‬ﺎﺋﻰ ﻛﻪ ﺩﺭ ﮔﻮﺩﺍﻝﻫﺎﻯ ﺯﻣﻴﲎ ﺍﺳﻜﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺧﻄﺒﻪ ‪ ١٦٣‬ﺩﺭ ﺻﻔﺖ ﻃﻴﻮﺭ ﺁﻣﺪﻩ »ﺍﹶﻟﱠﱴ ﺍﹶﺳ‪‬ﻜﹶﻨ‪‬ﻬﺎ ﺍﹶﺧﺎﺩﻳ ‪‬ﺪ ﺍﻻﹶﺭ ِ‬ ‫ﺍﺻﺤﺎﺏ ﺍﺧﺪﻭﺩ‬ ‫ﻗﺼ‪‬ﻪ ﺍﺻﺤﺎﺏ ﺍﺧﺪﻭﺩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭼﻨﲔ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺑﺮﻭﺝ‪ [٨-٤:‬ﺍﻫﻞ ﮔﻮﺩﺍﻝ ﻫﻼﻙ ﺷﺪﻧﺪ ﻛﻪ ﺍﻫﻞ ﺁﺗﺶ ﻣﺸﺘﻌﻞ ﻭ ﻫﻴﺰﻣﺪﺍﺭ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ﺑﺮ ﺷﻜﻨﺠﻪﺍﻯ ﻛﻪ ﺑـﻪ ﻣﺆﻣﻨـﺎﻥ‬ ‫ﻣﻰﻛﺮﺩﻧﺪ ﻧﺎﻇﺮ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺁ‪‬ﺎ ﺍﻧﺘﻘﺎﻡ ﻧﻜﺸﻴﺪﻧﺪ ﻣﮕﺮ ﺑﺮﺍﻯ ﺁﻧﭽﻪ ﺑﻪ ﺧﺪﺍﻯ ﺗﻮﺍﻧﺎ ﻭ ﺳﺘﻮﺩﻩ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻇﺎﻫﺮ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻭﺍﻗﻌﻪﺍﻯ ﺩﺭ ﻛﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﻋﺪﻩ‪‬ﺍﻯ ﺭﻭﻯ ﻃﺮﻓﺪﺍﺭ ﺍﺯ ﺍﳝﺎﻥ ﻭ ﺗﻮﺣﻴﺪ ﺷﻜﻨﺠﻪ ﺩﻳﺪﻩ ﻭ ﺩﺭ ﮔﻮﺩﺍﻝ ﺁﺗﺶ ﺍﻧﺪﺍﺧﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﺷﻜﻨﺠﻪ ﺩﻩ‬ ‫ﻧﺎﻇﺮ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻘﺼﲑﻯ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺩﻳﻦ ﺁ‪‬ﺎ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺆﻣﻨﺎﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻘﺼﲑﻯ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺩﻳﻦ ﺁ‪‬ﺎ ﺩﻳﻦ ﺣﻖ‪ ‬ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺩﺭ ﳝﻦ ﭘﺎﺩﺷﺎﻫﻰ ﺑﻮﺩ ﺑﻪ ﻧﺎﻡ ﺫﻭﻧﻮﺍﺱ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﻳﻬﻮﺩﻳﺖ ﻣﺘﻌﺼ‪‬ﺐ ﺑﻮﺩ‪ .‬ﺑﻮﻯ ﺧﱪ ﺩﺍﺩﻧﺪ ﻛﻪ ﺩﺭ »ﳒﺮﺍﻥ« ﻋﺪﻩ‪‬ﺍﻯ ﺑﺮ ﺩﻳـﻦ‬ ‫ﻧﺼﺮﺍﻧﻴ‪‬ﺖ ﺍﻧﺪ ﻭ ﺑﻪ ﻋﻴﺴﺎﻯ ﻣﺴﻴﺢ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ‪ .‬ﺫﻭﻧﻮﺍﺱ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺁ‪‬ﺎ ﻟﺸﮕﺮﻯ ﺑﻨﺠﺮﺍﻥ ﻛﺸﻴﺪ ﻭ ﻭﺍﺩﺍﺭﺷﺎﻥ ﻛﺮﺩ ﺗﺎ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﺑﺮ ﮔﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺑﻮﻯ ﺍﳘﻴ‪‬ﺖ ﻧﺪﺍﺩﻩ ﻭ‬ ‫ﺩﺭ ﺩﻳﻦ ﺧﻮﺩ ﭘﺎﻓﺸﺎﺭﻯ ﻛﺮﺩﻧﺪ‪ .‬ﺫﻭﻧﻮﺍﺱ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺧﻨﺪﻗﻰ ﺣﻔﺮ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﻫﻴﺰﻡ ﻓﺮﺍﻭﺍﻥ ﺭﳜﺘﻨﺪ ﻭ ﺁﺗﺶ ﺩﺭ ﺁﻥ ﺍﻓﺮﻭﺧﺘﻨﺪ ﻭ ﻧﺼﺎﺭﻯ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﺍﻓﻜﻨﺪﻧﺪ‪.‬‬ ‫ﺩﺭﺍ ﺍﻳﻦ ﻧﻘﻞ ﻫﺴﺖ ﻛﻪ ﻋﺪ‪‬ﻩﺍﻯ ﺭﺍ ﻫﻢ ﺑﺎ ﴰﺸﲑ ﻛﺸﻨﺪ‪ .‬ﻭﱃ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺑﻪ ﺟﺮﻳﺎﻥ ﺳﻮﺧﺘﮕﺎﻥ ﻧﻈﺮ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺁﻧﭽﻪ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻘﻞ ﺷﺪ ﻣﻄﺎﺑﻖ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﺗﺎﺭﻳﺦ ﺩﺭ ﺣﺎﻻﺕ ﺫﻭﻧﻮﺍﺱ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺮﺍﺟﻌﻪ ﻭ ﺩﻗﹼﺖ ﺩﺭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺑﺮﻭﺝ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﺩﺭ‬ ‫ﲔ ﰱ ﺍﻟﻠﹼﻪ« ﻟﻘﺐ ﻳﺎﻓﺘﻨﺪ ﻭ ﺁﻧﮕﺎﻩ‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺪﺍﻥ ﻣﻨﺎﺳﺐ ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﻛﻔﹼﺎﺭ ﻣﻜﹼﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺍﺫﻳﺖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺷﻜﻨﺠﻪ ﻣﻰﺩﺍﺩﻧﺪ ﻭ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺁ‪‬ﺎ »ﹶﺍ ﹾﻟ ‪‬ﻤﻌ‪‬ﺬﱠﺑ ‪‬‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ‪‬ﺪﻳﺪ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺑﺎﻋﺚ ﺧﺸﻢ ﺧﺪﺍﻭﻧﺪﻯ ﻭ ﻋﺬﺍﺏ ﺍﻟﻴﻢ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺪﻉ = ﺣﻴﻠﻪ ﻛﺮﺩﻥ‪ .‬ﻓﺮﻳﺐ ﺩﺍﺩﻥ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﺧﺪﻋﻪ ﺧﺮﻋﹰﺎ‪ :‬ﺧﺘﻠﻪ ﻭﺍﺭﺍﺩ ﺑﻪ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ« ﻭ ﺧﺪﻳﻌﻪ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺣﻴﻠﻪ ﺍﺳﺖ ‪.‬‬ ‫]ﺍﻧﻔﺎﻝ‪ [٦٢:‬ﻫﺮ ﮔﺎﻩ ﲞﻮﺍﻫﻨﺪ ﻓﺮﻳﺐ ﺩﻫﻨﺪ ﺧﺪﺍ ﺑﺮﺍﻳﺖ ﻛﺎﰱ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪.[٩:‬‬ ‫ﺖ ﺍﻟﱡﻠﺺ‪ «‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ ﳐﺎﺩﻟﻪ ﻣﺜﻞ ﺧﺪﻉ ﺍﺳﺖ ‪.‬‬ ‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﳜﺎﺩﻋﻮﻥ ﺩﺭ ﺁﻳﻪ ﺑﲔ ﺍﻻﺛﻨﲔ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻣﻔﺎﻋﻠﻪ ﮔﺎﻫﻰ ﻳﻜﻄﺮﰱ ﻣﻰﺁﻳﺪ ﻣﺜﻞ »ﻋﺎﻓﺎ ‪‬ﻩ ﺍﻟﻠﹼﻪ ‪‬ﻭ ﻋﺎ ﹶﻗ ‪‬ﺒ ‪‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﻔﺎﻋﻠﻪ ﺍﻏﻠﺐ ﺑﺮﺍﻯ ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﻟﺴﺖ ﻭ ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺗﻜﺜﲑ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻘﺪ‪‬ﻣﻪ ﺍﳌﻨﺠﺪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻔﺎﻋﻠﻪ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺑﺮﺍﻯ ﻛﺜﺮﺕ ﺑﺎﺷﺪ ﻳﻌﲎ‪:‬‬ ‫ﻣﻨﺎﻓﻘﺎﻥ ﺷﺪﻳﺪﹰﺍ ﺑﺎ ﺧﺪﺍ ﺧﺪﻋﻪ ﻣﻰﻛﻨﻨﺪ ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ [١٤٢:‬ﺣﻘﹼﺎ ﻛﻪ ﻣﻨﺎﻓﻘﺎﻥ ﺧﺪﺍ ﺭﺍ ﻓﺮﻳﺐ ﻣﻰﺩﻫﻨﺪ ﺧﺪﺍ ﻓﺮﻳﺐ ﺩﻫﻨﺪﻩ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﻣﻰﺷﻮﺩ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﳐﺎﺩﻟﻪ ﺩﺍﺩ؟ ﺁﻳﺎ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺧﺪﺍ ﻓﺮﻳﺐ ﻣﻰﺩﻫﺪ؟‪.‬‬ ‫ﮔﻮﺋﻴﻢ‪ :‬ﺍﻳﻦ ﺗﻌﺒﲑ ﻭ ﻧﻈﲑ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪] ،[٥٤:‬ﺭﻋﺪ‪] ،[٤٢:‬ﳕﻞ‪] ،[٥٠:‬ﺍﻧﻔﺎﻝ‪.[٣٠:‬‬

‫ﻣﻜﺮ ﺍﺑﺘﺪﺍﺋﻰ ﻣﺬﻣﻮﻡ ﻭ ﺍﺯ ﺻﻔﺎﺕ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ ﻭﱃ ﻣﻜﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻜﺮ ﳑﺪﻭﺡ ﻭ ﻗﺎﺑﻞ ﺳﺘﺎﻳﺶ ﺍﺳﺖ ﻣﺜﻼ ﻛﺴﻰ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺷﺨﺼﻰ ﺭﺍ ﺑﻪ ﺧﻮﺍﺏ ﺩﻫﺪ ﻭ ﭘﻮﻝ ﺍﻭ ﺭﺍ ﺑﻪ ﺩﺯﺩﺩ‬ ‫ﺍﻳﻦ ﺷﺨﺺ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ ﺟﺎﻯ ﭘﻮﻝ ﺭﺍ ﻋﻮﺽ ﻣﻰﻛﻨﺪ‪ .‬ﺗﺼﻤﻴﻢ ﺍﻭ‪‬ﱃ ﻣﺬﻣﻮﻡ ﻭ ﻗﺒﻴﺢ ﺍﺳﺖ ﻭﱃ ﺣﻴﻠﻪ ﺷﺨﺺ ﺩﻭﻡ ﻛﻪ ﺩ ﺭ ﻭﺍﻗﻊ ﭼﺎﺭﻩ ﺟﻮﺋﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻴﻠﻪ ﺍﺳﺖ ﳑﺪﻭﺡ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻜﺮﺩ ﻭ ﳐﺎﺩﻟﻪ ﺧﺪﺍ ﺩﺭ ﻣﻘﺎﻡ ﺛﺎﱏ ﺁﻣﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﻣﻜﺮ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﻣﺬﻣﻮﻡ ﻧﻴﺴﺖ ‪.‬‬ ‫ﺧﺪﺍ ﺑﻪ ﻛﺴﻰ ﺣﻴﻠﻪ ﳕﻰﻛﻨﺪ ﻭ ﻛﺴﻰ ﺭﺍ ﻓﺮﻳﺐ ﳕﻰﺩﻫﺪ‪ ،‬ﻓﺮﻳﺐ ﺩﺍﺩﻥ ﻭ ﺣﻴﻠﻪ ﻛﺮﺩﻥ ﺩﺭ ﺍﺛﺮ ﺟﻬﻞ ﻭ ﻧﻘﺼﺎﻥ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﺪﻭﺭ ﺍﺳﺖ ﻭﱃ ﻛﺴﻴﻜﻪ ﺍﺯ ﻫﺪﺍﻳﺖ ﺧـﺪﺍ‬ ‫ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﺪ ﺧﻮﺩ ﺭﺍ ﻣﻮﺭﺩ ﻏﻀﺐ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ ﻭ ﮔﺮﻓﺘﺎﺭ ﺳﺨﻂ ﺣﻖ ﺗﻌﺎﱃ ﻣﻰﺷﻮﺩ ﻭ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﻣ ﹾﻜ ِﺮ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ‪.‬‬ ‫ﳘﭽﻨﺎﻧﻜﻪ ﺩﺭ ﺟﺎﻯ ﺭﻃﻮﺑﱴ ﻧﺸﺴﱳ ﻣﻮﺟﺐ ﺩﺭﺩ ﭘﺎ ﻭ ﺭﻭﻣﺎﺗﻴﺴﻢ ﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﺷﻘﺎﻭﺕ ﻭ ﺑﺪﲞﱴ ﻣﻌﻠﻮﻝ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺣﻖ‪ ‬ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻋﻠﻴ‪‬ﺖ ﻭ ﻣﻌﻠﻮﻟﻴ‪‬ﺖ ﺳﺎﺧﺘﻪ ﺧﺪﺍ ﻭ‬ ‫ﳐﻠﻮﻕ ﺧﺪﺍﺳﺖ ﻟﺬﺍ ﻣﻰﮔﻮﺋﻴﻢ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻣﻜﺮ ﻛﺮﺩ ﻭﱃ ﻭﺍﻗﻊ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﺛﺮ ﻗﺒﻴﺢ ﻋﻤﻞ ﺧﻮﺩ ﮔﺮﻓﺘﺎﺭ ﺷﺪ ﺩﺭ ﺍﺛﺮ ﺣﺴﺎﰉ ﻛﻪ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺪﻥ = )ﺑﺮ ﻭﺯﻥ ﺣﱪ( ﺭﻓﻴﻖ‪) .‬ﻗﺎﻣﻮﺱ( ﲨﻊ ﺍﺧﺪﺍﻥ ﺍﺳﺖ ﺑﻪ ﻣﺬﻛﹼﺮ ﻭ ﻣﺆﻧﺚ ﻫﺮ ﺩﻭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﻓﻴﻖ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮ ﺩﺭ ﻛﺴﻰ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻛﻪ‬ ‫ﺍﺯ ﺭﻭﻯ ﺷﻬﻮﺕ ﺭﻓﻴﻖ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫]ﻧﺴﺎﺀ‪ [٢٥:‬ﺍﺟﺮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻣﺘﻌﺎﺭﻑ ﺑﺪﻫﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻋﻔﻴﻒ ﺍﻧﺪ ﻭ ﺯﻧﺎ ﻛﺎﺭ ﻭ ﺭﻓﻴﻘﮕﲑ ﻧﻴﺴﺘﻨﺪ‪.‬‬ ‫ﻣﻘﺼﻮﺩ ﺯﻧﺎﱏ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻓﻴﻘﻰ ﺍﺗ‪‬ﺨﺎﺫ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺍﻭ ﺯﻧﺎ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺳﻔﺎﺡ ﺯﻧﺎﻯ ﺁﺷﻜﺎﺭ ﻭ ﺍﺯ ﺍﺗ‪‬ﺨﺎﺫ ﺭﻗﻴﻖ ﺯﻧﺎﻯ ﳐﻔﻰ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ‬ ‫ﺳﻔﺎﺡ ﺑﺎ ﺍﺗ‪‬ﺨﺎﺫ ﺧﺪﻥ ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﺍﻳﻦ ﻗﻮﻝ ﻗﺮﻳﺐ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺍﻫﻞ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺯﻧﺎﻯ ﺁﺷﻜﺎﺭ ﺭﺍ ﺣﺮﺍﻡ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭﱃ ﺯﻧﺎﻯ‬ ‫ﺳﺮ‪‬ﻯ ﺭﺍ ﺟﺎﻳﺰ ﻣﻰﴰﺮﺩﻧﺪ‪ .‬ﺧﺪﺍ ﺍﺯ ﻫﺮ ﺩﻭ ‪‬ﻰ ﻓﺮﻣﻮﺩ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺧﺪﺍﻥ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻳﻜﻰ ﺁﻳﻪ ﻓﻮﻕ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺯﻧﺎﻥ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺁﻳﻪ ‪ ٥‬ﻣﺎﺋﺪﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﺍﻥ ﺭﻓﻴﻘﻪ ﮔﲑ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﺪﻳﻦ ﺑﺮ‬ ‫ﺸﺮ‪ ‬ﺧ‪‬ﺪﻳ ٍﻦ ‪‬ﻭ ﹶﺍ ﹾﻟﹶﺄ ‪‬ﻡ ﺧ‪‬ﻠﻴ ٍﻞ« ﻳﻌﲎ ﺑﺪﺗﺮﻳﻦ ﺭﻓﻴﻖ ﻭ ﭘﺴﺖﺗـﺮﻳﻦ‬ ‫ﻭﺯﻥ ﺍﻣﲑ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺑﻪ ﻣﻌﲎ ﺭﻓﻴﻖ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٢٤‬ﺩﺭﺑﺎﺭﻩ ﺑﻌﻀﻰ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓ ‪‬‬ ‫ﺩﻭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺼ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ ﺍِﻋﺎ‪‬ﻧ‪‬ﺘ ‪‬ﻪ« ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ ﺧﺬﻻﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻳﺎﺭﻯ ﺩﻭﺳﱴ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻰ ﻭ ﺍﻭ ﺗﻮ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ‪] .‬ﺁﻝ‬ ‫ﺧﺬﻝ = ﺭﻫﺎ ﻛﺮﺩﻥ‪ .‬ﻳﺎﺭﻯ ﻧﻜﺮﺩﻥ‪ » .‬ﺧ ﹶﺬﹶﻟ ‪‬ﻪ ‪‬ﺧ ﹾﺬ ﹰﻻ ‪‬ﻭ ﺧِﺬﹾﻻﻧ ﹰﺎ‪ :‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﻧ ‪‬‬ ‫ﻋﻤﺮﺍﻥ‪ [١٦٠:‬ﺍﮔﺮ ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﻭ ﻳﺎﺭﻯ ﻧﺪﻫﺪ ﭘﺲ ﻛﻴﺴﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﻭ ﴰﺎ ﺭﺍ ﻧﺼﺮﺕ ﺩﻫﺪ؟‪.‬‬ ‫* ]ﻓﺮﻗﺎﻥ‪ [٢٩:‬ﺧﺬﻭﻝ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻳﻌﲎ ﺷﻴﻄﺎﻥ ﺑﺴﻴﺎﺭ ﺭﻫﺎ ﻛﻨﻨﺪﻩ ﻭ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻣﻴﺪﻭﺍﺭ ﻣﻰﻛﻨﺪ ﻭ ﺧﻮﺍﺭ ﻣﻰﮔﺮﺩﺍﻧﺪ‪] .‬ﺍﺳﺮﺍﺀ‪.[٢٢:‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺣﻜﻤﺖ ‪ ١٧‬ﺩﺭﺑﺎﺭﻩ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺟﻨﮓ ﺍﻣﺎﻡ ﺭﺍ ﻳﺎﺭﻯ ﻧﻜﺮﺩﻧﺪ ﻭ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﻧﺸﺴﺘﻨﺪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺧ‪‬ﺬﹶﻟﹸﻮﺍ‬ ‫ﺼﺮ‪‬ﺍ ﺍﻟﹾﺒﺎ ِﻃ ﹶﻞ« ﺣﻖ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﻧﻴﺰ ﻳﺎﺭﻯ ﻧﻨﻤﻮﺩﻧﺪ‬ ‫ﺤﻖ‪ ‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﻨ‪ ‬‬ ‫ﺍ ﹾﻟ ‪‬‬ ‫_______________________________________________‬ ‫ﺧﺮﺏ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺧﺮﺍﺏ ﺑﻪ ﻣﻌﲎ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻭ ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﺎﺏ ﺿﺮﺏ ﻳﻀﺮﺏ ﻣﺘﻌﺪ‪‬ﻯ ﻭ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻻﺯﻡ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺮ‪‬ﺏ ﻭ‬ ‫ﺍﺧﺮﺏ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺧﺮﺍﺏ ﻛﺮﺩﻥ ﺍﺳﺖ ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [١١٤:‬ﻛﻴﺴﺖ‪.‬‬ ‫ﺳﺘﻤﻜﺎﺭ ﺍﺯ ﺁﻧﻜﻪ ﻣﺎﻧﻊ ﺍﺯ ﻳﺎﺩ ﺧﺪﺍ ﺩﺭ ﻣﺴﺎﺟﺪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺧﺮﺍﰉ ﺁ‪‬ﺎ ﺑﻜﻮﺷﺪ‪ .‬ﺧﺮﺍﺏ ﺩﺭ ﺁﻳﻪ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻭ ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ ﺑﺎﺷﺪ‪ .‬ﺻﺪﺭ ﺁﻳﻪ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ‬ ‫ﺧﺮﺍﺏ ﺷﺪﻥ ﻣﺴﺠﺪ‪ ،‬ﺧﺎﱃ ﻣﺎﻧﺪﻥ ﺁﻥ ﺍﺳﺖ ﮔﺮﭼﻪ ﲪﻞ ﺑﻪ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻧﻴﺰ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬ ‫* ]ﺣﺸﺮ‪ [٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺑﲑﻭﻥ ﺭﺍﻧﺪﻥ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﻳﻬﻮﺩ ﺍﺯ ﺍﻃﺮﺍﻑ ﻣﺪﻳﻨﻪ ﺍﺳﺖ ﻛﻪ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺍﺧﻞ ﺧﺮﺍﺏ ﻣﻰﻛﺮﺩﻧﺪ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﺭﻓﱳ ﺑﺮﺍﻯ ﺍﻫﻞ ﺍﺳﻼﻡ ﻣـﻮﺭﺩ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﻧﺸﻮﺩ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺧﺎﺭﺝ ﻭﻳﺮﺍﻥ ﻣﻰﻛﺮﺩﻧﺪ ﺗﺎ ﺭﺍﻩ ﺑﺎﺯ ﻛﺮﺩﻩ ﮔﺮﻓﺘﺎﺭﺷﺎﻥ ﻛﻨﻨﺪ‪ .‬ﭼﻮﻥ ﺧﻮﺩ ﺳﺒﺐ ﺍﻳﻨﻜﺎﺭ ﺑﻮﺩﻧﺪ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺧﺮﺍﺏ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺮﺩﻝ = ﻋﻠﻔﻰ ﺍﺳﺖ ﻛﻪ ﲣﻤﻬﺎﻯ ﺳﻴﺎﻩ ﻭ ﺑﺴﻴﺎﺭ ﺭﻳﺰ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍ‪‬ﻤﺪ ﮔﻮﻳﺪ‪» :‬ﻧﺒﺎﺕ ﻟﻪ ﺣﺐ‪ ‬ﺻﻐﲑ ﺟﺪ‪‬ﹰﺍ ﺍﺳﻮﺩ« ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺧﻮﺩ ﺩﺍﻧﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺮﺩﻝ ﻫﻢ ﻓﺎﺭﺳﻰ‬ ‫ﺍﺳﺖ ﻭ ﻫﻢ ﻋﺮﰉ ﭼﻨﺎﻧﻜﻪ ﺍﻗﺮﺏ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪﻭ ﺧﺮﺩﻝ ﻓﺎﺭﺳﻰ ﲣﻤﺐ ﳐﺼﻮﺹ ﻭ ﲣﻢ ﺗﺮﻩ ﺗﻴﺰﻙ ﺍﺳﺖ ﺩﺭ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﺯﻳﺮ ﻛﻠﻤﻪ ﺳﭙﻨﺪﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺧﺮﺩﻝ ﻓﺎﺭﺳﻰ ﺍﺳـﺖ ﻭ ﺁﻥ‬ ‫ﲣﻤﻰ ﺍﺳﺖ ﺩﻭﺍﺋﻰ ﻭ ﲣﻢ ﺗﺮﻩ ﺗﻴﺰﻙ ﺭﺍ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﻋﺮﰉ ﺣﺐ‪ ‬ﺍﻟﺮﺷﺎﺩ ﺧﻮﺍﻧﻨﺪ‪.‬‬ ‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﻭ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﻧﺒﻴﺎﺀ ‪ ٤٧‬ﻭ ﻟﻘﻤﺎﻥ ‪ ١٦‬ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺩﺍﺩﻥ ﻛﻮﭼﻜﻰ ﻋﻤﺨﻞ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ [٤٧:‬ﺑﺮﺍﻯ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻴﺰﺍ‪‬ﺎﻯ‬ ‫ﻋﺪﻝ ﺭﺍ ﻣﻰﻓﻬﻤﻴﻢ ﻋﻤﻞ ﻫﺮ ﭼﻨﺪ ﻫﻢ ﻭﺯﻥ ﺩﺍﻧﻪ ﺧﺮﺩﱃ ﺑﺎﺷﺪ ﺁﻥ ﺭﺍ ﻣﻰﺁﻭﺭﱘ ﻛﻔﺎﻳﺖ ﻛﻦ ﺑﺮ ﺣﺴﺎﺑﮕﺮﻯ ﻣﺎ‪.‬‬ ‫ﻏﺮﺽ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻤﻞ ﺧﻮﺏ ﻭ ﺑﺪ ﺁﺩﻣﻰ ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺩﺍﻧﻪ ﺧﺮﺩﻝ ﺑﺎﺷﺪ ﺍﺯ ﻋﻠﻢ ﺧﺪﺍ ﻣﺴﺘﻮﺭ ﻧﻴﺴﺖ ﻭ ﻣﻮﺭﺩ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺮﺭ = ﺧﺮ‪) ‬ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺧﺮﻭﺭ )ﺑﺮ ﻭﺯﻥ ﻋﻘﻮﻝ( ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺗﻮﺃﻡ ﺑﺎ ﺻﺪﺍ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ﺧﺮﻳﺮ ﺻﺪﺍﻯ ﺟﺮﻳﺎﻥ ﺁﺏ ﻭ ﺑﺎﺩ ﻭ ﻏﲑﻩ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮﺍﻥ ﺧﺮﻭﺭ ﺭﺍ ﻣﻄﻠـﻖ‬ ‫ﺳﻘﻮﻁ ﻭ ﺍﻓﺘﺎﺩﻥ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﳓﻞ‪] ،[٢٦:‬ﺳﺒﺎﺀ‪] ،[١٤:‬ﺣﺞ‪ [٣١:‬ﻣﺮﺍﺩ ﺳﻘﻮﻁ ﺗﻮﺃﻡ ﺑﺎ ﺻﺪﺍ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [١٤٣:‬ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﻓﺘﺎﺩﻥ ﺩﺭ ﺣﺎﻝ ﺻﻴﺤﻪ ﺍﺳﺖ ‪.‬‬

‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺮﱘ‪ [٥٨:‬ﻭ ﻧﻈﲑ ﺁﻥ‪ ،‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺑﻪ ﻛﺎﺭ ﺭﻓﱳ »ﺧﺮ‪‬ﻭﺍ« ﺑﺮﺍﻯ ﺗﻨﺒﻴﻪ ﺑﻪ ﺩﻭ ﺍﻣﺮ ﺍﺳﺖ ﻳﻜﻰ ﺍﻓﺘﺎﺩﻥ ﻭ ﺩﻳﮕﺮ ﺻﺪﺍ ﺑﻪ ﺗﺴﺒﻴﺢ ﻭ ﻛﻠﻤﻪ ]ﺳﺠﺪﻩ‪ [١٥:‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﺧﺮﻳﺮ ﻭ ﺻﺪﺍﻳﺸﺎﻥ ﻓﻘﻂ ﺗﺴﺒﻴﺢ ﻭ ﲤﺤﻴﺪ ﺑﻮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺮﺹ = ﺳﺨﻦ ﮔﻔﱳ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﻭ ﲣﻤﲔ‪ .‬ﺩﺭ ﳎﻤﻊ ﺩﺭﻭﻍ ﮔﻔﱳ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺩﺭﻭﻍ ﮔﻔﱳ ﻭ ﻫﺮ ﺳﺨﻦ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻇﻦ‪ ‬ﺑﺎﺷﺪ )ﻗﺎﻣﻮﺱ( »ﺧﺮﺹ ﺧﺮﺻ ﹰﺎ‪ :‬ﻛﺬﺏ ‪ -‬ﺧﺮﺹ ﻓﻴﻪ‪ :‬ﺣﺪﺱ« )ﺍﻗﺮﺏ(‪.‬‬ ‫]ﺍﻧﻌﺎﻡ‪] ،[١٤٨:‬ﺍﻧﻌﺎﻡ‪.[١١٦:‬‬ ‫ﺨﺮ‪‬ﺻ‪‬ﻮ ﹶﻥ« ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ »ِﺍﻥﱠ ﻳ‪‬ﺘ‪‬ﺒِﻌﻮ ﹶﻥ ﺍِﻟﹼﺎ ﺍﻟﻈﱠﻦ‪ «‬ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻓﻘﻂ ﺍﺯ ﮔﻤـﺎﻥ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺍﺯ »ﲣﺮﺻﻮﻥ« ﲣﻤﲔ ﻭ ﺣﺪﺱ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ »ﹶﺍ ﹾﻥ ‪‬ﻫ ‪‬ﻢ ﺍﹶﻟﹼﺎ ‪‬ﻳ ‪‬‬ ‫ﭘﲑﻭﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﻓﻘﻂ ﺭﻭﻯ ﲣﻤﲔ ﻭ ﺣﺪﺱ ﺳﺨﻦ ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﺷﺎﻳﺪ ﻇﻦ‪ ‬ﻧﺴﺒﺖ ﺑﻪ ﻋﻘﻴﺪﻩ ﻭ ﺧﺮﺹ ﻧﺴﺒﺖ ﺑﻪ ﻗﻮﻝ ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺸﺮﻛﺎﻥ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻣﺸﺮﻙ ﺑﻮﺩﻥ ﻭ ﺣﺮﺍﻡ ﺩﺍﻧﺴﱳ ﻣﺎ ﺑﻌﻀﻰ ﭼﻴﺰﻫﺎﺭﺍ ﺧﻮﺍﺳﺖ ﺧﺪﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻭ ﳕﻰﺧﻮﺍﺳﺖ ﭼﻨﲔ ﳕﻰﺷﺪﱘ‪ .‬ﺁﻥ ﻭﻗﺖ ﺧﺪﺍ‬ ‫ﺨﺮ‪‬ﺻ‪‬ﻮ ﹶﻥ« ﺭﺍﺟﻊ ﺑﻪ ﻗﻮﻝ ﺍﺳﺖ‬ ‫ﺨﺮِﺟ‪‬ﻮ ‪‬ﻩ ِﺍ ﹾﻥ ﺗ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻮ ﹶﻥ ﺍِﻟﹼﺎ ﺍﻟﻈﱠﻦ‪ «...‬ﻋﻠﻰ ﻫﺬﺍ »ِﺍﻥﱠ ﺗ‪‬ﺘ‪‬ﺒِﻌﻮ ﹶﻥ ﺍِﻟﹼﺎ ﺍﻟﻈﱠﻦ‪ «‬ﺭﺍﺟﻊ ﺑﻪ ﻋﻘﻴﺪﻩ ﻭ »ِﺍ ﹾﻥ ﹶﺍ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍِﻟﹼﺎ ‪‬ﺗ ‪‬‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﮔﻮﻳﺪ‪ » :‬ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ﻋِﻨ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻋ ﹾﻠ ٍﻢ ﻓﹶ‪‬ﺘ ‪‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ ﻋﻘﻴﺪﻩﺗﺎﻥ ﺭﻭﻯ ﻇﻦ‪ ‬ﻭ ﺳﺨﻨﺘﺎﻥ ﺭﻭﻯ ﲣﻤﲔ ﺍﺳﺖ ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻧﻴﺰ ﻣﺆﻳﺪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺍﺳﺖ‪.‬‬ ‫ﺁﻳﻪ ﺫﻳﻞ ﺩﻻﻟﻠﺘﺶ ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺁﻳﻪ ﻗﺒﻞ ﺍﺳﺖ ]ﺯﺧﺮﻑ‪ [٢٠:‬ﭘﻴﺪﺍ ﺍﺳﺖ ﻛﻪ ﺳﺨﻦ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﻣﻘﺎﺑﻞ ﺳﺨﻦ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﺍﺳﺖ‪.‬‬ ‫* ]ﺫﺍﺭﻳﺎﺕ‪ [١٢-١٠:‬ﺧﺮ‪‬ﺍﺻﻮﻥ ﺭﺍ ﻛﺬﹼﺍﺑﻮﻥ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﻫﻼﻙ ﺷﺪﻧﺪ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻭﺭﻃﻪﺍﻯ ﻏﺎﻓﻞ ﻭ ﺧﻄﺎ ﻛﺎﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻣﻰﭘﺮﺳﻨﺪ‪ :‬ﺭﻭﺯ ﺟﺰﺍ ﻛﻰ ﻣﻰﺭﺳﺪ؟‪.‬‬ ‫ﻭﱃ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺨﻦ ﮔﻮﻳﺎﻥ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﻭ ﲣﻤﲔ ﺍﻧﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺷﻚ‪ ‬ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﺳﺨﻦ ﻣﻰﮔﻔﺘﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺮﻃﻮﻡ = ﺑﻴﲎ )ﻗﺎﻣﻮﺱ ‪ -‬ﺍﻗﺮﺏ ‪ -‬ﺻﺤﺎﺡ( ]ﻗﻠﻢ‪ [١٦:‬ﺣﺘﻤ ﹰﺎ ﺭﻭﻯ ﺑﻴﲎ ﺍﻭ ﻋﻼﻣﺖ ﻣﻰﮔﺬﺍﺭﱘ ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﺯ ﻋﻼﻣﺖ‪ ،‬ﻋﺎﺭﻭﻧﻨﮕﻰ ﺍﺳﺖ ﻛﻪ ﳘﻴﺸﮕﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ﺩﺍﻏﻰ ﺭﻭﻯ‬ ‫ﺑﻴﲎ‪.‬‬ ‫ﺍﺯ ﻣﻔﺮﺩﺍﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺧﺮﻃﻮﻡ ﺩﺭ ﺍﺻﻞ ﺑﻴﲎ ﻓﻴﻞ ﺍﺳﺖ ﻭ ﻫﺮﮔﺎﻩ ﺩﺭ ﺑﻴﲎ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻣﺮﺍﺩ ﻗﺒﻴﺢ ﴰﺮﺫﻥ ﺍﺳﺖ ﮔﺮﭼﻪ ﻋﺒﺎﺭﺕ ﻣﻔﺮﺩﺍﺕ ﺗﺎ ﺣﺪ‪‬ﻯ ﻣﺸﻮ‪‬ﺵ ﺍﺳﺖ‪.‬‬ ‫ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺁ ﻧﺮﺍ ﺩﺍﻝﹼ ﺑﺮ ﺍﺳﺘﺨﻔﺎﻑ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ :‬ﺧﺮﺍﻃﻴﻢ ﻗﻮﻡ ﺑﻪ ﻣﻌﲎ ﻳﺰﺭﮔﺎﻥ ﻗﻮﻡ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﻧﻴﺰ ﺧﺮﻃﻮﻡ ﺑﻪ ﻣﻌﲎ ﲬﺮ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ‬ ‫ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺍﺳﺘﻌﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺮﻕ = ﺷﻜﺎﻓﱳ‪ .‬ﻗﺎﻣﻮﺱ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﻭ ﺷﻜﺎﻓﱳ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺷﻜﺎﻓﱳ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫]ﻛﻬﻒ‪ [٧١:‬ﺗﺎ ﻭﻗﺘﻴﻜﻪ ﺩﺭ ﻛﺸﱴ ﺳﻮﺍﺭ ﺷﺪﻧﺪ ﻛﺸﱴ ﺭﺍ ﺑﺸﻜﺴﺖ )ﺑﺸﻜﺎﻓﺖ( ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﻛﺸﱴ ﺭﺍ ﺷﻜﺎﻓﱴ ﺗﺎ ﺍﻫﻞ ﺁﻥ ﺭﺍ ﻏﺮﻕ ﻛﲎ؟!!‪/‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ [١٠٠:‬ﺟﻦ‪ ‬ﺭﺍ ﺷﺮﻳﻜﺎﻥ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺟﻦ‪ ‬ﺭﺍ ﺧﺪﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﺩﺭﻭﻍ ﰉ ﺁﻧﻜﻪ ﺑﺪﺍﻧﻨﺪ ﺑﺮﺍﻯ ﺧﺪﺍ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺳﺎﺧﺘﻨﺪ‪.‬‬ ‫ﺧﺮﻕ ﺑﻪ ﻣﻌﲎ ﺩﺭﻭﻍ ﺳﺎﺧﱳ ﻭ ﺍﻓﺘﺮﺍﺀ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ‪» :‬ﺧﺮﻕ ﺍﻟﻜﺬﺏ‪ :‬ﺻﻨﻌﻪ« ﺩﺭ ﻣﻌﲎ ﺧﺮﻕ ﻗﻴﺪ ﻓﺴﺎﺩ ﻻﺯﻡ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺑﻠﻜﻪ ﺍﻋﻢ‪ ‬ﺍﺳﺖ‬ ‫ﺯﻳﺮﺍ ﺩﺭ ﺁﻳﻪ ﺍﻭ‪‬ﻝ »ﺧﺮﻗﻬﺎ« ﻛﻪ ﺣﻜﺎﻳﺖ ﻋﻤﻞ ﺁﻥ ﻋﺎﱂ ﺍﺳﺖ ﺍﺯ ﺭﻭﻯ ﻓﺴﺎﺩ ﻧﺒﻮﺩ ﺑﻠﻜﻪ »ﺍﺧﺮﻗﺘﻬﺎ« ﻛﻪ ﻛﻼﻡ ﻣﻮﺳﻰ ﺍﺳﺖ ﺗﻮﺃﻡ ﺑﺎ ﻓﺴﺎﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻮﺳﻰ ﭼﻨﺎﻥ ﻓﻬﻤﻴﺪ‪.‬‬ ‫ﺕ« ﻳﻌﲎ ﻋﻠﻢ ﺧﺪﺍ ﺑﺎﻃﻦ ﭘﻮﺷﻴﺪﻩﻫﺎ ﺭﺍ ﺷﻜﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ‬ ‫ﺐ ﺍﻟﺴ‪‬ﺘ‪‬ﺮﺍ ِ‬ ‫ﻕ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ﺑﺎ ِﻃ ‪‬ﻦ ﹶﻏ ‪‬ﻴ ِ‬ ‫ﳘﭽﻨﲔ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٦‬ﺩﺭﺑﺎﺭﻩ ﻋﻠﻢ ﺧﺪﺍ ﺁﻣﺪﻩ‪ » :‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺕ ‪‬ﻋ ﹾﻘ ﹶﻠ ‪‬ﻪ« ﻗﻴﺪ ﻓﺴﺎﺩ ﻭ ﰉ ﺗﺪﺑ‪‬ﺮﻯ ﺟﺎﺭﻯ ﺍﺳﺖ ‪.‬‬ ‫ﺸﻬ‪‬ﻮﺍ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﺍﻣﺜﺎﻝ ﺁﻥ ﻗﻴﺪ ﺑﺪﻭﻥ ﺭﻭﻳ‪‬ﻪ ﻭ ﻗﻴﺪ ﻓﺴﺎﺩ ﺟﺎﺭﻯ ﻧﻴﺴﺖ ﻭﱃ ﺩﺭ ﺧﻄﺒﻪ ‪ » ١٠٧‬ﺧ ‪‬ﺮ ﹶﻗ ِ‬ ‫* ]ﺍﺳﺮﺍﺀ‪ [٣٧:‬ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﺭﺍﻩ ﻣﺮﻭ‪ ،‬ﻫﺮﮔﺰ ﺯﻣﲔ ﺭﺍ ﻧﺘﻮﺍﱏ ﺷﻜﺎﻓﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺮﻭﺝ = ﺑﲑﻭﻥ ﺷﺪﻥ‪ .‬ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪] .‬ﺗﻮﺑﻪ‪ [٤٦:‬ﺍﮔﺮ ﺑﲑﻭﻥ ﺭﻓﱳ ﺍﺯ ﺑﺮﺍﻯ ﺟﻬﺎﺩ ﻣﺎﻳﻞ ﻣﻰﺑﻮﺩﻧﺪ ﻭﺳﻴﻠﻪ ﺁﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻰﻛﺮﺩﻧﺪ ‪.‬‬ ‫ﺍﺧﺮﺍﺝ ﻭ ﺧﺮﻭﺝ ﻛﺮﺩﻥ ﻣﻌﻤﻮﱃ ﻣﺜﻞ ﺧﺎﺭﺝ ﺷﺪﻥ ﺍﺯ ﻣﱰﻝ ﻭ ﺩﺭ ﻇﺎﻫﺮ ﺷﺪﻥ ﻣﺜﻞ ﺧﺮﻭﺝ ﻣﻴﻮﻩ ﺍﺯ ﺩﺭﺧﺖ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭﱃ ﻣﻌﲎ ﺍﻭ‪‬ﱃ ﻛﻪ ﳘﺎﻥ ﺁﺷﻜﺎﺭ ﺷﺪﻥ‬ ‫ﺑﺎﺷﺪ ﺩﺭ ﳘﻪ ﺟﺎ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﺎﺕ ]ﺍﻋﺮﺍﻑ‪] ،[١٨:‬ﺣﺠﺮ‪] ،[٣٤:‬ﺍﻋﺮﺍﻑ‪ [١٣:‬ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ‪ ،‬ﺧﺮﻭﺝ ﺍﺯ ﻣﻘﺎﻡ ﻭ ﻣﺮﺗﺒﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺧﺮﺝ ﺩﺭ ﺁﻳﻪ ]ﻛﻬﻒ‪ [٩٤:‬ﺑﻪ ﻣﻌﲎ ﻣﺰﺩ ﻭ ﺍﺟﺮﺕ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺍﺯ ﺁ‪‬ﺎ ﻛﺎﺭﮔﺮ ﻭ ﺗﻜﹼﻪﻫﺎﻯ ﺁﻫﻦ ﻭ ﺳﺮﺏ ﺧﻮﺍﺳﺖ ﻭ ﺩﺭ ﺟﻮﺍﺏ ﺁﻳﻪ‬ ‫ﻓﻮﻕ ﮔﻔﺖ‪» :‬ﻣﺎ ﻣ‪‬ﻜﱠﻨ‪‬ﻰ ﻓﻴ ِﻪ ﺭ‪‬ﺑ‪‬ﻰ ‪‬ﺧ ‪‬ﻴﺮ‪ «...‬ﻟﺬﺍ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻏﺮﺽ ﺁ‪‬ﺎ ﺍﺯ ﺧﺮﺝ ﻣﺰﺩ ﻭ ﺍﺟﺰﺕ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﻭﺳﺎﺋﻞ ﺳﺪ‪.‬‬ ‫ﻭ ﭼﻮﻥ ﻣﺰﺩ ﺍﺯ ﻣﺎﻝ ﺍﺟﺮﺕ ﺩﻫﻨﺪﻩ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﻳﺎ ﺑﻪ ﺻﻮﺭﺕ ﻣﺰﺩ ﺁﺷﻜﺎﺭ ﻭ ﺟﺪﺍ ﻣﻰﺷﻮﺩ ﺑﻪ ﺁﻥ ﺧﺮﺝ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺧﺮﺍﺝ ﻭﱃ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﺮﺝ ﺍﻋﻢ‪ ‬ﺍﺯ ﺧﺮﺍﺝ‬ ‫ﺍﺳﺖ ﻭ ﺧﺮﺍﺝ ﺍﻏﻠﺐ ﺑﻪ ﺣﻖ ﺍﻻﺭﺽ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬ ‫* ]ﻣﺆﻣﻨﻮﻥ‪.[٧٢:‬‬ ‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﺮﺍﺝ ﻭ ﺧﺮﺝ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﻏﻠﹼﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﺒﻴﻞ ﻭﻇﻴﻔﻪﺍﻯ ﺍﺧﺮﺍﺝ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺧﺮﺍﺝ ﺍﺭﺽ‪.‬‬ ‫ﲔ« ﺭﺯﻕ ﺍﺳﺖ ﻣﻌﲎ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻳﺎ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻗﺒﻮﻝ ﺭﺳﺎﻟﺖ ﺑﺮ ﺍﻳﺸﺎﻥ ﮔﺮﺍﻥ ﺑﺮﺍﻳﺸﺎﻥ ﮔﺮﺍﻥ ﺍﺳﺖ ﺭﺍﺯﻕ ﺗﻮ ﺧﺪﺍﺳﺖ ﺭﻭﺯﻯ‬ ‫ﻣﻨﻈﻮﺭ ﺍﺯ ﺧﺮﺍﺝ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻗﺮﻳﻨﻪ » ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﺍﻟﺮ‪‬ﺍﺯﻗ ‪‬‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ‪‬ﺘﺮ ﺭﻭﺯﻯ ﺩﻫﻨﺪﮔﺎﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﳐﺼﻮﺻ ﹰﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﹼﻢ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻛﻪ ﺁ‪‬ﺎﺑﺮ ﺭﺳﺎﻟﺖ ﻣﺰﺩﻯ ﳕﻰﺧﻮﺍﻫﻨﺪ ]ﺍﻧﻌﺎﻡ‪ - [٩٠:‬ﺷﻮﺭﻯ‪.٢٣:‬‬ ‫_______________________________________________‬

‫ﺧﺰﻥ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺣﻔﻆ ﺷﻰﺀ ﻭ ﺫﺧﲑﻩ ﻛﺮﺩﻥ ﺁﻥ ﺩﺭ ﺧﺰﺍﻧﻪ‪) .‬ﻣﻔﺮﺩﺍﺕ( ﻭ ﺧﺰﺍﻧﻪ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﻣﻜﺎﻥ ﺣﻔﻆ ﺷﻰ ﺀ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ ﻭ ﲨﻊ ﺧﺰﺍﻧﻪ ﺧﺰﺍﺋﻦ‬ ‫ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﳎﻤﻊ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺣﻔﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﺁﻣﺪﻩ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﺫﺧﲑﻩ ﻛﺮﺩﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫* ]ﺣﺠﺮ‪ [٢٢:‬ﺧﺎﺯﻧﲔ ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺣﺎﻓﻈﲔ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﻧﺎﺯﻝ ﻛﺮﺩﱘ ﻭ ﴰﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﲑﺍﺏ ﳕﻮﺩﱘ ﻭ ﴰﺎ ﻧﮕﻬﺪﺍﺭﻧﺪﻩ ﺁﻥ ﻧﻴﺴﺘﻴﺪ ﺑﻠﻜﻪ ﺣﺎﻓﻆ ﻭ‬ ‫ﺫﺧﲑﻩ ﻛﻨﻨﺪﻩ ﺁﻥ ﻣﺎﺋﻴﻢ ﻛﻪ ﺍﺯ ﺁﲰﺎﻥ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻗﻌﺮﺯﻣﲔ ﺫﺧﲑﻩ ﻭ ﺣﻔﻆ ﻣﻰﻛﻨﻴﻢ‪.‬‬ ‫* ]ﻏﺎﻓﺮ‪ [٤٩:‬ﺧﺰﻧﺔ ﲨﻊ ﺧﺎﺯﻥ ﺑﻪ ﻣﻌﲎ ﺣﺎﻓﻆ ﻭ ﻧﮕﻬﺒﺎﻥ ﺍﺳﺖ ﺧﺰﻧﻪ ﺟﻬﻨ‪‬ﻢ ﻣﺄﻣﻮﺭﺍﻥ ﻭ ﻧﮕﻬﺒﺎﻧﺎﻥ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺄﻣﻮﺭﺍﻥ ‪‬ﺸﺖ ﻧﻴﺰ ﺁﻣـﺪﻩ ﺍﺳـﺖ‬ ‫]ﺯﻣﺮ‪.[٧٣:‬‬ ‫* ]ﺍﺳﺮﺍﺀ‪] ،[١٠٠:‬ﻣﻨﺎﻓﻘﻮﻥ‪] ،[٧:‬ﺣﺠﺮ‪.[٢١:‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺧﺰﺍﺋﻦ ﭼﻴﺴﺖ؟ ﻗﻬﺮﹰﺍ ﻣﻜﺎ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻫﺎﻯ ﰉ ﴰﺎﺭ ﺩﺭ ﺁﻥ ﺫﺧﲑﻩ ﺷﺪﻩ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪:‬ﺁﻧﭽﻪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻭ ﺳﺎﻳﺮ ﺟﻨﺒﻨﺪﮔﺎﻥ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﺷﺠﺎﺭ ﻭ ﻣﻴﻮﻩﻫﺎ ﻭ ﺣﺒﻮﺑﺎﺕ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪﻩ ﻭ ﺑﻌﺪﹰﺍ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﳘﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﻮ‪‬ﺍﺩ ﺍﻭﻟﻴ‪‬ﻪ ﺩﺭ ﻫﻮﺍ‬ ‫ﻭ ﮔﺎﺯﻫﺎ ﻭ ﺁ‪‬ﺎ ﻭ ﺍﻣﻼﺡ ﺩﺭﻳﺎ ﻭ ﺧﺎﻛﻬﺎ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻫﺮ ﻗﺪﺭ ﻛﻪ ﲞﻮﺍﻫﻨﺪ‪ ،‬ﻣﻮ‪‬ﺍﺩ ﺍﻭﻟﻴ‪‬ﻪ ﺭﺍ ﺑﻪ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﻭ‬ ‫ﺣﻴﻮﺍﻥ ﻭ ﺧﻮﺭﺍﻙ ﻭ ﻧﺒﺎﺗﺎﺕ ﻭ ﻏﲑﻩ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﻳﻚ ﻣﻘﻴﺎﺱ ﻛﻮﭼﻚ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻧﻮﺭ ﺑﻴﻜﺮﺍﻥ ﺧﻮﺭﺷﻴﺪ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ،‬ﺩﺭﻳﺎﻫﺎﻯ ﻭﺳﻴﻊ‪ ،‬ﺧﺎﻛﻬﺎﻯ ﰉ ﺣﺪ‪ ‬ﻭ ﺣﺼﺮ ﺧﺰﺍﺋﻦ ﺧﺪﺍ ﻭ ﺧﺰﺍﺋﻦ ﺭﲪﺖ ﺧﺪﺍ ﻫﺴﺘﻨﺪ‪ .‬ﻣﻮ‪‬ﺍﺩ‬ ‫ﺟﻨﺒﻨﺪﮔﺎﻥ ﰉ ﴰﺎﺭ ﻭ ﻣﻴﻮﻩﻫﺎ ﻭ ﻏﲑﻩ ﺩﺭ ﺁﳒﺎﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻯ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﻣﺸﻴ‪‬ﺖ ﺧﺪﺍ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﻨﺪ‪.‬‬ ‫ﺽ« » ‪‬ﻭ ِﺍ ﹾﻥ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻰ ِﺀ ﺍِﻟﹼﺎ‬ ‫ﺕ ﻭﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬ ‫ﺁﻥ ﻭﻗﺖ ﺍﮔﺮ ﲤﺎﻡ ﻣﻮﺍﺩ ﻭ ﻧﲑﻭﻫﺎﻯ ﻋﺎﱂ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻭ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺁ‪‬ﺎ ﺧﺰﺍﺋﻦ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ » ‪‬ﻭِﻟﻠﹼ ِﻪ ﺧ‪‬ﺰﺍِﺋ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬ ‫ﻋِﻨ‪‬ﺪ‪‬ﻧﺎ ﺧ‪‬ﺰﺍِﺋ‪‬ﻨ ‪‬ﻪ«‪.‬‬ ‫ﺍﻣﺮﻭﺯ ﺛﺎﺑﺖ ﺷﺪﻩ ﻛﻪ ﺍﻧﻮﺍﻉ ﭘﺮﺗﻮﻫﺎ ﻛﻪ ﺍﺯ ﻛﻬﻜﺸﺎ‪‬ﺎ ﻭ ﳐﺼﻮﺻﹰﺎ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﺯﻣﲔ ﻣﻰﺭﺳﻨﺪ ﻭ ﺍﺷﻌﻪ ﻛﻴﻬﺎﱏ ﻭ ﻏﲑﻩ‪ ،‬ﺩﺭ ﺣﻮﺍﺩﺙ ﺯﻣﲔ ﺩﺧﺎﻟﺖ ﲤﺎﻡ ﺩﺍﺭﻧﺪ‪ .‬ﺁ‪‬ﺎ ﳘﻪ ﺧﺰﺍﺋﻦ‬ ‫ﺭﲪﺖ ﺧﺪﺍﻳﻨﺪ‪.‬ﻭ ﻫﺮ ﭼﻪ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁ‪‬ﺎﻭ ﻣﻮ‪‬ﺍﺩ ﺍﻭ‪‬ﻟﻴﻪ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﻭ ﺍﳊﻤﺪﻟﻠﹼﻪ ﻭ ﻻ ﺣﻮﻝ ﻭ ﻻ ﻗﻮ‪‬ﺓ ﺍﻟﹼﺎ ﺑﺎﻟﻠﹼﻪ‪ .‬ﺷﺎﻳﺪ ﻣﻌﲎ ﺧﺰﺍﺋﻦ ﻏﲑ ﺍﺯﺍﻳﻨﻬﺎ ﺑﺎﺷﺪ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‬ ‫ﺭﺟﻮﻉ ﺑﻪ »ﺧﺐﺀ«‬ ‫* ]ﻳﻮﺳﻒ‪ [٥٥:‬ﺧﺰﺍﺋﻦ ﻟﺮﺽ ﻇﺎﻫﺮﹰﺍ ﺍﻧﺒﺎﺭﻫﺎﻯ ﻣﺼﺮ ﺑﻮﺩ ﻛﻪ ﻳﻮﺳﻒ ﺍﺯ ﭘﺎﺩﺷﺎﻩ ﻣﺼﺮ ﺧﻮﺍﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻭﻯ ﻭﺍﮔﺬﺍﺭ ﻛﻨﺪ ﺗﺎ ﲨﻊ ﻭ ﺗﻘﺴﻴﻢ ﺍﺭﺯﺍﻕ ﺍﻫﻞ ﻣﺼﺮ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺑﮕﲑﺩ‬ ‫ﳐﺼﻮﺻ ﹰﺎ ﲨﻊ ﺁﻭﺭﻯ ﻫﻔﺖ ﺳﺎﻝ ﺍﻭ‪‬ﻝ ﻭ ﺗﻘﺴﻴﻢ ﻫﻔﺖ ﻗﺤﻂ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺰﻯ = ﺧﻮﺍﺭﻯ‪ .‬ﺍﺻﻞ ﺁﻥ ﺫﻟﹼﱴ ﺍﺳﺖ ﻛﻪ ﺷﺮﻣﺴﺎﺭﻯ ﻣﻰﺁﻭﺭﺩ )ﺍﻗﺮﺏ( ]ﺑﻘﺮﻩ‪ [١١٤:‬ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﺩﺭ ﺩﻧﻴﺎ ﺧﻮﺍﺭﻯ ﳐﺼﻮﺹ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻋﺬﺍﰉ ﺑﺰﺭﮒ‪.‬‬ ‫ﻭ ﻧﻴﺰ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﺎﻫﻰ ﺑﻪ ﻟﻔﻆ ﻫﻮﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪ [٥٩:‬ﺁﻳﺎ ﺑﺎ ﺧﻮﺍﺭﻯ ﻭ ﺯﺑﻮﱏ ﺁﻥ ﺩﺧﺘﺮ ﺭﺍ ﻧﮕﺎﻩ ﺩﺍﺭﺩ ﻳﺎ ﺩﺭ ﺧﺎﻙ ﻣﺪﻓﻮﻧﺶ ﻛﻨﺪ ﻭ ﻣﺜﻞ ]ﺣﺞ‪ [١٨:‬ﻫﺮ ﻛﻪ ﺧﺪﺍ‬ ‫ﺧﻮﺍﺭﺵ ﻛﻨﺪ ﳏﺘﺮﻡ ﺩﺍﺭﻧﺪﻩﺍﻯ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ‪.‬‬ ‫ﺸﺮ‪‬ﻧﺎ ﰱ ‪‬ﺯ ‪‬ﻣ ‪‬ﺮِﺗ ِﻪ‬ ‫ﺧﺰﻯ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﺷﺮﻡ ﺁﻣﺪﻩ ﻭ ﻣﺼﺪﺭ ﺁﻥ ﺧﺰﺍﻳﺔ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻣﻔﺮﺩﺍﺕ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ‪ ،‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٤‬ﺁﻣﺪﻩ‪» :‬ﻭ‪‬ﺍ ‪‬ﺣ ‪‬‬ ‫ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﺧ‪‬ﺰﺍﻳﺎ ‪‬ﻭ ﻻ ﻧﺎﺩِﻣﲔ« ﺧﺰﺍﻳﺎ ﲨﻊ ﺧﺰﻳﺎﻥ ﺑﻪ ﻣﻌﲎ ﺷﺮﻣﻨﺪﻩ ﻭ ﺧﺠﻞ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺭﺍ ﺩﺭ ﺯﻣﺮﻩ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﺮﻣﻨﺪﻩ ﻭ ﭘﺸﻴﻤﺎﻥ ﻧﻴﺴﺘﻴﻢ ﳏﺸﻮﺭ ﻓﺮﻣﺎ‪.‬‬ ‫ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺭﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ [٧٨:‬ﻣﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻣﻴﻬﻤﺎﱎ ﺷﺮﻣﻨﺪﻩ ﻭ ﺧﺠﻞ ﻧﻜﻨﻴﺪ ﺁﻳﺎ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﻣﺮﺩ ﻛﺎﻣﻠﻰ ﻧﻴﺴﺖ؟ ﻭ ﻧﻴﺰ‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺣﺠﺮ‪[٦٩:‬‬ ‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ [٦٦:‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺧﺰﻯ ﻋﺬﺍﺏ ﻭ ﻳﺎ ﺯﺑﻮﱏ ﺑﺎﺷﺪ ﻛﻪ ﻧﺎﺷﻰ ﺍﺯ ﻋﺬﺍﺏ ﺍﺳﺖ‪.‬‬ ‫ﺍﻓﻌﺎﻝ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺩﺭ ﻗﺮﺁﻥ ﺍﺯ ﺛﻼﺛﻰ ﳎﺮ‪‬ﺩ ﻭ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﻫﺮ ﺩﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻃﻪ‪ [١٣٤:‬ﻭ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩٢:‬ﻭ ﻧﻴﺰ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﻭ ﺍﺳﻢ ﻓﺎﻋﻞ ﺁﻣﺪﻩ ﺍﺳﺖ ﳓﻮ‬ ‫]ﻓﺼ‪‬ﻠﺖ‪ [١٦:‬ﻭ ﳓﻮ ]ﺗﻮﺑﻪ‪.[٢:‬‬ ‫ﻭ ﺍﻳﻨﻜﻪ ﺧﺰﻯ ﺭﺍ ﻓﻀﻴﺤﺖ ﻭ ﻋﺬﺍﺏ ﻭ ﻋﺎﺭ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﻧﺪ ﳘﻪ ﺁ‪‬ﺎ ﺍﺳﺒﺎﺏ ﺧﺰﻯ ﻭ ﺯﺑﻮﱏﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺴﺄ = ﻃﺮﺩ ﺷﺪﻥ ﻭ ﻃﺮﺩ ﻛﺮﺩﻥ‪ .‬ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺧﺴﺄﺕ ﺍﻟﻜﻠﺐ ﻓﺨﺴ ﹰﺎ« ﻳﻌﲎ ﺳﮓ ﺭﺍ ﻃﺮﺩ ﻭ ﺩﻭﺭ ﻛﺮﺩﻡ ﭘـﺲ ﺩﻭﺭ ﺷـﺪ )ﺍﻗـﺮﺏ ‪ -‬ﻣﻔـﺮﺩﺍﺕ(‬ ‫]ﻣﺆﻣﻨﻮﻥ‪ [١٠٨:‬ﮔﻔﺖ ﺩﻭﺭ ﺷﻮﻳﺪ ﻭ ﺑﺎ ﻣﻦ ﺳﺨﻦ ﻧﮕﻮﺋﻴﺪ‪] .‬ﺑﻘﺮﻩ‪] ،[٦٥:‬ﺍﻋﺮﺍﻑ‪ [١٦٦:‬ﺧﺎﺳﺌﲔ ﺭﺍ ﺭﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺩﻭﺭ ﺷﺪﮔﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻳﻌﲎ‪ :‬ﺑﻪ ﺁ‪‬ﺎ ﮔﻔﺘﻴﻢ‪ :‬ﺑﻮﺯﻳﻨﮕـﺎﻥ‬ ‫ﻣﻄﺮﻭﺩ ﺷﻮﻳﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺍﻳﻦ ﻣﺎﺩﻩ ﻣﻌﲎ ﺣﻘﺎﺭﺕ ﻭ ﺧﻮﺍﺭﻯ ﻧﻴﺰ ﻣﻠﺤﻮﻁ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫]ﻣﻠﻚ‪ [٤:‬ﺧﺎﺳﺌﹰﺎ ﺭﺍ ﺧﺴﺘﻪ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﺸﻢ ﺩﻭﺭ ﻣﺎﻧﺪﻩ ﻭ ﺯﺑﻮﻥ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﻭﺑﺎﺭﻩ ﻧﻈﺮ ﺭﺍ ﺑﮕﺮﺩﺍﻥ ﭼﺸﻢ ﺩﻭﺭﻣﺎﻧﺪﻩ ﺍﺯ ﻫﺪﻑ ﺑﻪ ﺗﻮ ﺑﺎﺯ‬ ‫ﮔﺮﺩﺩ ﻭ ﻭﺍ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﻭ ﺻﺤﺎﺡ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻭ‪‬ﱃ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺭﺍﻧﺪﻥ ﺳﮓ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺣﱴ ﺑﻌﻀﻰ ﺍﺯ ﻣﺘﺮﲨﲔ ﻣﻌﺎﺻﺮ‪ ،‬ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺭﺍ‬ ‫ﺍﻳﻨﻄﻮﺭ ﺗﺮﲨﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ :‬ﺍﻳﺴﮕﺎﻥ ﺑﻪ ﺩﻭﺯﺥ ﺷﻮﻳﺪ‪. ...‬‬ ‫ﻭﱃ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺍﺩﺏ ﻗﺮﺁﻥ ﺑﻪ ﺩﻭﺭ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻣﺎﺩﻩ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺭﺍﻧﺪﻥ ﺳﮓ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﻣﻌﲎ ﺁﻥ ﳘﺎﻥ ﻃﺮﺩ ﺑﺎ ﺣﻘﺎﺭﺕ ﻭ ﺧﻮﺍﺭﻯ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺳﮓ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬

‫ﺧﺴﺮ = ﻛﻢ ﺷﺪﻥ ﻭ ﻛﻢ ﻛﺮﺩﻥ ﳘﭽﻨﲔ ﺍﺳﺖ ﺧﺴﺮﺍﻥ )ﻗﺎﻣﻮﺱ( ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ‪ ٢٧‬ﺑﻘﺮﻩ‪ ،‬ﺧﺴﺮﺍﻥ ﺭﺍ ﻧﻘﺼﺎﻥ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺁﻥ ﮔﻔﺘﻪ ﺍﺳﺖ )ﺯﻳﺎﻥ( ﻭ ﺧﺴﺮ ﺑﺮ ﻭﺯﻥ‬ ‫ﻓﻠﺲ‪ ،‬ﻓﺮﺱ‪ ،‬ﻗﻔﻞ ﻭ ﻋﻨﻖ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻋﺼﺮ‪] ،[١:‬ﻃﻼﻕ‪ [٩:‬ﺍﻣ‪‬ﺎ ﺧﺴﺎﺭ‪ :‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٧‬ﺑﻘﺮﻩ ﺁﻥ‬ ‫ﺭﺍ ﻫﻼﻛﺖ‪ ،‬ﺩﺭ ﺻﺤﺎﺡ ﺿﻼﻟﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﺿﻼﻟﺖ ﻭ ﺯﻳﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ]ﺍﺳﺮﺍﺀ‪ [٨٢:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻗﺮﺁﻥ ﻇﺎﳌﺎﻥ ﺭﺍ ﺟﺰ ﻫﻼﻛﺖ ﻭ ﺿﻼﻟﺖ ﳕﻰﺍﻓﺰﺍﻳﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻓﻌﻞ ﺧﺴﺮ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﻢ ﻻﺯﻡ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ‪ .‬ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ [٣١:‬ﺁﻧﺎﻧﻜﻪ ﻟﻘﺎﺀﺍﻟﻠﹼﻪ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺣﻘﹼﺎ ﻛﻪ ﺑﻪ ﺯﻳﺎﻥ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻣﺜﻞ‬ ‫]ﺍﻧﻌﺎﻡ‪ [١٢:‬ﺁﻧﺎﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻳﺎﻥ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ‪ :‬ﺧﺴﺮ‪ ،‬ﺧﺴﺮﺍﻥ ﻭ ﺧﺴﺎﺭ ﻳﻚ ﻣﻌﲎ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭﺩ ﻭ ﺁﻥ ﻧﻘﺼﺎﻥ ﻭ ﻛﻢ ﺷﺪﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺻﺮﻳﺢ ﺁﻳﻪ ]ﺭﲪﻦ‪ [٩:‬ﻭ ﺁﻳﻪ ]ﻣﻄﻔﹼﻔﲔ‪ [٣:‬ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺿﻼﻟﺖ ﻭ‬ ‫ﻫﻼﻛﺖ ﺭﺍ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﴰﺮﺩﻩﺍﻧﺪ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺿﻼﻟﺖ ﻭ ﻫﻼﻛﺖ ﻳﻚ ﻧﻮﻉ ﺗﻘﺼﺎﻥ ﻭ ﺯﻳﺎﻥ ﺍﺳﺖ‪.‬‬ ‫* ]ﺣﺞ‪.[١١:‬‬ ‫ﺴ ‪‬ﺮ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬ﻭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﻣﺘﻠﻮ‪‬ﻥ ﺩﺭ ﺩﻧﻴﺎ ﻧﻔﺎﻗﺶ ﺩﺭ ﺍﺛﺮ ﭘﻴﺶ ﺁﻣﺪﻫﺎ ﺭﻭﺷﻦ ﺷﺪﻩ ﻭ ﻣﺸﺘﺶ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ » ‪‬ﺧ ِ‬ ‫ﺑﺎﺯ ﻣﻰﺷﻮﺩ ﻭ ﺣﻴﺜﻴ‪‬ﺖ ﻭ ﺍﻋﺘﺒﺎﺭﺵ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﺧﻮﺍﺭ ﻭ ﰉ ﻗﺪﺭ ﻣﻰﮔﺮﺩﺩ ﻭ ﻧﻴﺰ ﺩﺭ ﺁﺧﺮﺕ ﺧﺎﺳﺮ ﻭ ﺫﻟﻴﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﻣﻄﻠﱮ ﺩﺭ »ﺣﺮﻑ« ﮔﺬﺷﺖ‪.‬‬ ‫* ]ﺯﻣﺮ‪ [١٥:‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪] ،‬ﺷﻮﺭﻯ‪ [٤٥:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﻛﻪ‪ :‬ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﻭ ﻫﻼﻛﺖ ﻳﺎﻓﺘﮕﺎﻥ‪ ،‬ﺧﻮﺩ ﻭ ﺍﻫﻞ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺯﻳﺎﻥ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪ ،‬ﻳﻌﲎ ﭼﻪ؟!‬ ‫ﺯﻳﺎﻧﻜﺎﺭ ﻓﻘﻂ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻫﻼﻛﺖ ﻣﻰﺍﻧﺪﺍﺯﺩ ﺍﻳﻦ ﭼﻪ ﺭﺑﻄﻰ ﺑﻪ ﺍﻫﻞ ﺩﺍﺭﺩ؟!‪ .‬ﺁﻥ ﻭﻗﺖ ﭼﺮﺍ ﻓﻘﻂ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﺯﻳﺎﻥ ﻣﻰﺍﻧﺪﺍﺯﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﻋﻤﻞ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﺗﻠﻘﲔ ﺍﻭ ﺩﺭ ﺩﻧﻴﺎ ﻧﻴﺰ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻫﻠﺶ ﺍﺛﺮ ﺩﺍﺭﺩ؟‪.‬‬ ‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﺿﻼﻟﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﻫﻞ ﺑﻴﺖ ﻭ ﺧﻮ‪‬ﺍﺹ ﺧﻮﻳﺶ ﲢﻤﻴﻞ ﻣﻰﻛﻨﻨﺪ ﺑﺪﻳﻦ ﻋﻠﹼﺖ ﺁ‪‬ﺎ ﺭﺍ ﻧﻴﺰ ﺧﺎﺳﺮ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﻭﱃ ﺍﻳﻦ ﻛﻠﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ‪ِ» .‬ﺍﻥﱠ ﺍﻟﹾﺨﺎﺳِﺮﻳ ‪‬ﻦ‪ «...‬ﲨﻊ ﳏﻠﻰ ﺑﻪ ﺍﻟﻒ ﻭ ﻻﻡ ﻣﻔﻴﺪ ﻛﻠﻴ‪‬ﺖ ﺍﺳﺖ ﻳﻌﲎ ﳘﻪ ﺧﺎﺳﺮﻳﻦ ﭼﻨﲔﺍﻧﺪ‪ .‬ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻫﻠﻴﻬﻢ« ﺍﻫﻞ‬ ‫ﺁﺧﺮﺕ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻋﻤﻞ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺮﺍﺩ ﺍﺯ ﺍﻫﻞ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺸﻘﺎﻕ‪ [٩:‬ﺍﻫﻞ ﻋﻤﻞ ﺍﺳﺖ‪ .‬ﺍﻫﻠﻰ ﻛﻪ ﺍﺯ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺗﻮﻟﻴﺪ ﺷﺪﻩ‪ ،‬ﻭ ﺭﺑﻄﻰ ﺑﻪ ﺍﻫﻞ‬ ‫ﺍﻳﻦ ﺩﻧﻴﺎ ﻧﺪﺍﺭﺩ‪.‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﭼﻮﻥ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﻋﻤﻞ ﺻﺎﱀ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺁﺧﺮﺕ ﺍﻫﻞ ﻧﺪﺍﺭﻧﺪ ﻳﻌﲎ ﺍﻫﻞ ﺧﻮﺩ ﺭﺍ ﺧﻼﻙ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻣﻨﻈﻮﺭ ﺍﺯ »ﺧﺴﺮﻭﺍﺧﺴﺮﺍﻥ« ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﲤﺎﻡ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭ ﺯﻳﺎﻥ ﻛﻠﹼﻰ ﺍﺳﺖ‪ ،‬ﻳﻌﲎ ﻧﻪ ﺍﺯ ﻧﻔﻮﺳﺸﺎﻥ ﺳﺮﻣﺎﻳﻪﺍﻯ ﻣﺎﻧﺪﻩ ﻭ ﻧﻪ ﺍﻫﻠﻰ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻭ‬ ‫»ﺧﺴﺮﺍﻥ« ﺩﺭ ﺁﻳﻪ ﻣﺘﻌﺪﻯ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺫﻛﺮ ﻗﻮﻝ ﺍﻭ‪‬ﻝ ﺍﺣﺘﻤﺎﻝ ﻓﻮﻕ ﺭﺍ ﻧﻘﻞ ﻭ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﻭ ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﺴﻦ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﺍﺳﺖ ﻧـﺴﺒﺖ‬ ‫ﻣﻰﺩﻫﺪ ﻭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺑﺮﺍﻯ ﻫﺮ ﻛﺲ ﺩﺭ ‪‬ﺸﺖ ﻣﱰﱃ ﻭ ﺍﻫﻠﻰ ﻫﺴﺖ‪ ،‬ﻫﺮ ﻛﻪ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻛﺮﺩ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﻫﺮ ﻛﻪ ﻧﺎ ﻓﺮﻣﺎﱏ ﳕﻮﺩ ﺑﻪ ﺁﺗﺶ ﻣﻰﺭﻭﺩ ﻭ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﹾﻮﺍﺭِﺛﻮ ﹶﻥ« ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺍﺳﺖ‪.‬‬ ‫ﻣﱰﻝ ﻭ ﺍﻫﻠﺶ ﺑﻪ ﺍﻫﻞ ﻃﺎﻋﺖ ﻭ ﲢﻮﻳﻞ ﻣﻰﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﲎ »ﺍﹸﻭﻟِﺌ ‪‬‬ ‫* ]ﻋﺼﺮ‪.[٣-١:‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﺧﺴﺮ« ﻛﻢ ﺷﺪﻥ ﻣﻌﻤﻮﱃ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻋﻤﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻳﻚ ﺣﺴﺎﺏ ﻃﺒﻴﻌﻰ ﺍﺳﺖ‪ .‬ﻫﺮ ﻛﺴﻰ ﺑﺎ ﺩﻧﻴﻞ ﺁﻣﺪﻥ ﻋﻤﺮ ﻭ ﺯﻧﺪﮔﺎﻧﻴﺶ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎ‬ ‫ﻣﺮﺩﻥ ﭘﺎﻳﺎﻥ ﻣﻰﻳﺎﺑﺪ‪ .‬ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﻋﻤﺮ ﺁﺩﻣﻰ ﻣﻰﻛﺎﻫﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﳘﻪ ﺩﺭ ﻧﻘﺼﺎﻥ ﻭ ﻛﻢ ﺷﺪﻥ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﻛﻮﺋﻰ‪ :‬ﺍﻳﻦ ﺣﻜﻢ ﺷﺎﻣﻞ ﳘﻪ ﺍﺳﺖ‪ ،‬ﺻﺎﱀ ﻭ ﻃﺎﻟﻊ ﻫﺮ ﺩﻭ ﭼﻨﲔ ﺍﻧﺪ ﭘﺲ ﭼﺮﺍ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻧﻴﮕﻮﻛﺎﺭﺍﻥ ﺍﺳﺘﺜﻨﺎ ﺷﺪﻩﺍﻧﺪ؟‬ ‫ﮔﻮﺋﻴﻢ‪ :‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺭﺍ ﻳﻚ ﺟﺎ ﺣﺴﺎﺏ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺩﻭ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﳕﻰﺩﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﮔﺮ ﺩﻭ ﺩﺍﻧﻪ ﮔﻨﺪﻡ ﺭﺍ ﻛﻪ ﻳﻜﻰ ﺑﺮﻳﺎﻥ ﺷﺪﻩ ﻭ ﺳﻠﹼﻮﻝ ﺯﻧﺪﻩﺍﺵ‬ ‫ﻣﺮﺩﻩ ﻭ ﻳﻜﻰ ﻋﺎﺩﻯ ﺍﺳﺖ ﺩﺭ ﺯﻣﲔ ﺑﻜﺎﺭﱘ ﻫﺮ ﺩﻭ ﻣﻰﭘﻮﺳﻨﺪ ﻭ ﺗﻠﺦ ﻣﻰﮔﺮﺩﻧﺪ ﻭﱃ ﺍﻭ‪‬ﱃ ﻓﻘﻂ ﻣﻰﭘﻮﺳﺪ ﻭ ﭼﻴﺰﻯ ﺍﺯ ﺁﻥ ﺑﺎﻗﻰ ﳕﻰﻣﺎﻧﺪ‪ ،‬ﺍﻣ‪‬ﺎ ﺩﻭ‪‬ﻣﻰ ﺩﺭ ﺣﺎﻝ ﭘﻮﺳﻴﺪﻥ ﻭ ﺗﻠﺦ ﺷﺪﻥ‬ ‫ﺟﻮﺍﻧﻪ ﻣﻰﺯﻧﺪ‪ ،‬ﺭﻳﺸﻪ ﻣﻰﺩﻭﺍﻧﺪ‪ ،‬ﺳﺮ ﺍﺯ ﺧﺎﻙ ﺑﲑﻭﻥ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﻛﻪ ﻋﺎﱃ ﻭ ﻗﻮﻯ ﻭ ﭘﺮ ﺑﺮﻛﺖ ﺗﺒﺪﻳﻞ ﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫ﺣﺴﺎﺏ ﻣﺆﻡ ﻭ ﻛﺎﻓﺮ ﳘﲔ ﺍﺳﺖ ﻛﺎﻓﺮ ﻓﻘﻂ ﺗﺒﺎﻩ ﻭ ﲤﺎﻡ ﻣﻰﺷﻮﺩ ﺑﻪ ﺗﺪﺭﻳﺞ ﺯﻧﺪﮔﺎﱏ ﻭ ﻣﻬﻠﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻭﱃ ﻣﺆﻣﻦ ﺩﺭ ﺣﺎﻝ ﻛﻢ ﺷﺪﻥ ﺑﻪ ﺷﻰ ﺀ ﺩﻳﮕﺮ ﻛﻪ ﻋﺎﱃ ﻭ‬ ‫ﻗﺎﺑﻞ ﺑﻘﺎﺳﺖ ﺗﺒﺪﻳﻞ ﻣﻰﮔﺮﺩﺩ ﺍﻟﺒﺘﻪ ﺑﺎ ﺗﻮﺃﻡ ﺑﻮﺩﻥ ﺣﺴﺎﺏ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ‪.‬‬ ‫* ]ﺍﺳﺮﺍﺀ‪» [:٨٢:‬ﺧﺴﺎﺭ« ﳎﻤﻮﻋﹰﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻜﻰ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺩﻳﮕﺮﻯ ]ﻓﺎﻃﺮ‪ [٣٩:‬ﻭ ﺳﻮ‪‬ﻣﻰ ﺁﻳﻪ ‪ ١‬ﺍﺯ ﺳﻮﺭﻩ ﻧﻮﺡ ﻭ ﳘﻪ ﺑﻪ ﺿﻼﻟﺖ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﺮﺁﻥ ﺍﺳﺖ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﺎﻥ ﺭﲪﺖ ﻭ ﺷﻔﺎﻯ ﺩﺭﺩﻫﺎﻯ ﺩﺭﻭﱏ ﻭ ﺑﲑﻭﱏ ﺍﺳﺖ ﻭﱃ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﻣﻮﺟﺐ ﻓﺰﻭﱏ ﺿﻼﻟﺖ ﻭ ﺗﺒﺎﻫﻰ‬ ‫ﺍﺳﺖ ﺁ‪‬ﺎ ﻗﺮﺁﻥ ﺭﺍ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻋﺘﻨﺎ ﳕﻰﻛﻨﻨﺪ ﻭ ﺣﺠ‪‬ﺖ ﺑﺮ ﺍﻳﺸﺎﻥ ﲤﺎﻡ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺳﺒﺐ ﺯﻳﺎﺩﺕ ﺧﺴﺎﺭ ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻧﻴﺎ ﳘﻪ ﭼﻴﺰ ﺍﺯ ﺟﻬﱴ ﺧﲑ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﱴ ﺷﺮ‪ ‬ﺍﺳﺖ‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺴﺒﺖ ﺑﻪ ﺍﺷﺨﺎﺹ ﺳﺘﻤﮕﺮ ﺷﺮ‪ ‬ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫* ]ﻧﺎﺯﻋﺎﺕ‪ [١٢:‬ﺣﺎﻓﺮﺓ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺣﻔﺮ« ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ ﺍﺳﺖ‪ .‬ﻛﻔﹼﺎﺭ ﻛﻪ ﺁﻳﺎﺕ ﻗﻴﺎﻣﺖ ﺭﺍ ﻣﻰﺷﻨﻴﺪﻧﺪ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻳﻌﲎ ﭼﻪ ﲟﲑﻡ‪ ،‬ﺧﺎﻙ ﺷﻮﱘ‪ ،‬ﺑﺎﺯ ﺑﻪ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ‬ ‫ﺑﺮ ﮔﺮﺩﱘ؟! ﺍﻳﻦ ﺑﺮﮔﺸﺖ ﺯﻳﺎﻧﺒﺎﺭ ﻭ ﰉ ﻓﺎﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺣﺎﻻ ﻛﻪ ﺍﻳﻨﻄﻮﺭ ﺍﺳﺖ ﭼﺮﺍ ﻣﻰﻣﲑﱘ؟!‪» .‬ﻛﺮ‪‬ﺓ ﺧﺎﺳﺮﺓ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﻔﹼﺎﺭ ﻋﺬﺍﺏ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ‬ ‫ﺯﻧﺪﻩ ﺷﺪﱘ ﺑﺪ ﲞﺖ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﻭﱃ ﺑﻪ ﻧﻈﺮ ﺁ‪‬ﺎ ﻋﺬﺍﺏ ﺍﺧﺮﻭﻯ ﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺑﻠﻜﻪ ﺑﻪ ﻇﻦ‪ ‬ﻗﻮﻯ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻭ‪‬ﻝ ﮔﻔﺘﻴﻢ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﭘﺲ ﺍﺯ ﭘﻮﺳﻴﺪﻥ ﺑﻪ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ ﻣﺮﺩﻭﺩ ﻭ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪﻩ ﺧﻮﺍﻫﻴﻢ ﺷﺪ‪ ...‬ﺍﻳـﻦ‬ ‫ﻋﻮﺩﺕ ﻭ ﺭﺟﻌﺖ ﺯﻳﺎﻧﺒﺎﺭ ﻭ ﰉ ﺣﺎﺻﻞ ﺍﺳﺖ‪.‬‬ ‫* ]ﻫﻮﺩ‪ [٢٢:‬ﺍﺧﺴﺮﻭﻥ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﻭ ﺣﻜﺎﻳﺖ ﺍﺯ ﺁﻥ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻌﻀﻰﻫﺎ ﺧﺎﺳﺮ ﻭ ﺑﻌﻀﻰﻫﺎ ﺍﺧﺴﺮﺍﻧﺪ‪ .‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺍﻫﻞ ﻋﺬﺍﺏ ﳘﻪ ﺍﺧـﺴﺮﺍﻧﺪ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺍﺣﺴﻦ« ﮔﺬﺷﺖ ﻭﱃ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﻋﺬﺍﺏ ﺩﺭ ﻋﺬﺍﺏ ﻣﺘﻔﺎﻭﺕ ﺍﻧﺪ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ [١٤٥:‬ﻟﺬﺍ ‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺩﺍﺭﺍﻯ ﻣﻔﻬﻮﻡ ﺍﺳﺖ‪.‬‬ ‫* ]ﻫﻮﺩ‪ [٦٣:‬ﻣﺮﺍ ﺟﺰ ﲞﺴﺮﺍﻥ ﺍﻧﺪﺍﺧﱳ ﻭ ﺗﺒﺎﻩ ﻛﺮﺩﻥ ﳕﻰﺍﻓﺰﺍﺋﻴﺪ‪.‬‬

‫_______________________________________________‬ ‫ﺧﺴﻒ = ﻓﺮﻭ ﺭﻓﱳ ﻭ ﻓﺮﻭ ﺑﺮﺩﻥ‪» .‬ﺧﺴﻔﺔﺍﻟﻠﹼﻪ ﻭ ﺧﺴﻒ ﻫﻮ« ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﺍﻭ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺭﻓﺖ )ﺭﺍﻏﺐ( ﺩﺭ ﳎﻤﻊ ﻣﻰﮔﻮﻳﺪ »ﺧﺴﻒ ﺍﻟﻠﹼﻪ ﺑﻪ ﺍﻻﺭﺽ« ﺧﺪﺍ ﺍﻭ‬ ‫ﺭﺍ ﺍﺯ ﺯﻣﲔ ﻧﺎ ﭘﺪﻳﺪ ﻛﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻣﺎﻩ ﮔﺮﻓﱳ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﺴﻮﻑ ﮔﻮﻳﻨﺪ ﻛﻪ ﻧﻮﺭ ﻣﺎﻩ ﺩﺭ ﻧﻈﺮ ﺑﻴﻨﻨﺪﻩ ﻏﺎﺋﺐ ﻭ ﺯﺍﺋﻞ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﭼﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﭘﺴﺮ ﺭﺱﻭﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻓﻮﺕ ﻛﺮﺩ‪ ،‬ﺩﺭ ﻓﻮﺕ ﻭﻯ ﺳﻪ ﺳﻨﺖ )ﺩﺳﺘﻮﺭ ﻭ ﺣﻜﻢ( ﺑﺮ ﻗﺮﺍﺭ‬ ‫ﺷﺪ ﻳﻜﻰ ﺁﻧﻜﻪ ﭼﻮﻥ ﺍﻭ ﻣﺮﺩ ﺁﻓﺘﺎﺏ ﮔﺮﻓﺖ‪ ،‬ﻣﺮﺩﻡ ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭ ﺍﺛﺮ ﻓﻮﺕ ﻓﺮﺯﻧﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺁﻓﺘﺎﺏ ﮔﺮﻓﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻪ ﻣﻨﱪ ﺗﺸﺮﻳﻒ ﺑﺮﺩ ﻭ ﺧﺪﺍ ﺭﺍ‬ ‫ﺕ ﹶﺍ ‪‬ﺣ ٍﺪ ﻭ‪‬ﻻ ِﻟﺤ‪‬ﻴﺎﺗِﻪِ‪ ،‬ﹶﻓﺎِﺫﺍ ﺍﻧ‪ ‬ﹶﻜﺴ‪‬ﻔﹶﺘﺎ ﹶﺍ ‪‬ﻭ ﻭﺍ ِﺣ ‪‬ﺪﺓﹲ‬ ‫ﺠﺮِﻳﺎ ِﻥ ِﺑﺎﹶ ‪‬ﻣﺮِﻩِ‪،‬ﻣ‪‬ﻄﻴﻌﺎ ِﻥ ﻟﹶﻪ‪ ،‬ﻻ ﺗ‪‬ﻨ‪ ‬ﹶﻜﺴِﻔﺎ ِﻥ ِﻟ ‪‬ﻤ ‪‬ﻮ ِ‬ ‫ﺕ ﺍﻟﻠﹼﻪِ‪،‬ﺗ ‪‬‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ﺁﻳ‪‬ﺘﺎ ِﻥ ِﻣ ‪‬ﻦ ﺁﻳﺎ ِ‬ ‫ﺱ ِﺍﻥﱠ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ﲪﺪ ﻭ ﺛﻨﺎ ﮔﻔﺖ ﭘﺲ ﺍﺯ ﺁﻥ ﻓﺮﻣﻮﺩ‪» :‬ﺍﹶﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻑ« )ﻭﺳﺎﺋﻞ ﺍﺑﻮﺍﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺑﺎﺏ ‪.(١‬‬ ‫ﺱ ﺻ‪‬ﻼ ﹶﺓ ﺍﻟﹾ ﹸﻜﺴ‪‬ﻮ ِ‬ ‫ﺼ ﱡﻞ ﹸﺛﻢ‪ ‬ﻧ ‪‬ﺰ ﹶﻝ ﻓﹶﺼ‪ ‬ﻠﹼﻰ ﺑِﺎﻟﻨ‪‬ﺎ ِ‬ ‫ﻣِ ‪‬ﻨﻬ‪‬ﻤﺎ ﹶﻓ ‪‬‬ ‫ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﮔﺮﻓﱳ ﺍﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺍﺯ ﺑﺎﺏ ﺗﻐﻠﻴﺐ ﻛﺴﻮﻑ ﺍﻃﻼﻕ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺎﻳﻪ ﻭ ﻣﻔﺮﺩﺍﺕ ﺣﺪﻳﺜﻰ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﺑﺎﺏ ﺗﻐﻠﻴﺐ ﺧﺴﻮﻑ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫* ]ﻗﺼﺺ‪ [٨٢-٨١:‬ﻗﺎﺭﻭﻥ ﻭ ﺧﺎﻧﻪﺍﺵ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺑﺮﺩﱘ‪ ...‬ﺍﮔﺮ ﺧﺪﺍ ﺑﺮ ﻣﺎ ﻣﻨ‪‬ﺖ ﳕﻰﮔﺬﺍﺷﺖ ﻣﺎ ﺭﺍ ﻧﻴﺰ ﻓﺮﻭ ﻣﻰﺑﺮﺩ‪.‬‬ ‫* ]ﺳﺒﺎﺀ‪] ،[٩:‬ﺍﺳﺮﺍﺀ‪] ،[٦٨:‬ﻗﻴﺎﻣﻪ‪.[٨:‬‬ ‫ﺲ ‪‬ﻭ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ« ﻣﻨﻈﻮﺭ ﭘﻴﻮﺳﱳ ﻣﺎﻩ ﺑﻪ ﺁﻓﺘﺎﺏ‬ ‫ﭼﻮﻥ ﺑﻪ ﻣﻮﺟﺐ ]ﺗﻜﻮﻳﺮ‪ [١:‬ﺁﻓﺘﺎﺏ ﺧﺎﻣﻮﺵ ﺷﻮﺩ ﻧﻮﺭ ﻣﺎﻩ ﻧﺎﭘﺪﻳﺪ ﻣﻰﮔﺮﺩ ﻭ ﻣﺎﻩ ﻣﻰﮔﲑﺩ ﻭ ﻏﲑ ﻣﺪﺋﻰ ﻣﻰﺷﻮﺩ ﻭ ﺷﺎﻳﺪ ﺍﺯ » ‪‬ﺟ ِﻤ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ﻒ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ« ﺍﺳﺖ ﻳﻌﲎ ﻣﺎﻩ ﺩﺭ ﺁﻓﺘﺎﺏ ﻧﺎﭘﺪﻳﺪ ﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫ﺴ ‪‬‬ ‫ﺑﺎﺷﺪ ﺁﻥ ﻭﻗﺖ ﺍﻳﻦ ﺁﻳﻪ ﺑﻴﺎﻥ » ‪‬ﺧ ‪‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺗﺼﻮ‪‬ﺭ ﻓﺮﻭ ﺭﻓﱳ ﺩﺭ ﺯﻣﲔ ﻛﻪ ﻗﺎﺭﻭﻥ ﺑﺪﺍﻥ ﺩﭼﺎﺭ ﺷﺪ ﻭ ﻛﻔﹼﺎﺭ ﺑﺎ ﺁﻥ ‪‬ﺪﻳﺪ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺑﺴﻴﺎﺭ ﻃﺒﻴﻌﻰ ﻭ ﺁﺳﺎﻥ ﺍﺳﺖ ﺯﻣﲔ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺯﻟﺰﻟﻪ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﺁﻥ‬ ‫ﺩﻫﺎﻥ ﮔﺸﻮﺩﻩ ﻫﺮ ﭼﻪ ﺭﺍ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺩﺭ ﺧﻮﺩ ﻓﺮﻭ ﻣﻰﺑﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﳎﻤﻮﻋ ﹰﺎ ﻫﺸﺖ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﻓﻘﻂ ﺑﺎ »ﺑﺎﺀ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺸﺐ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﭼﻮﺏ ﺿﺨﻴﻢ )ﺍﻗﺮﺏ( ﲨﻊ ﺁﻥ ﺧﺸﺐ )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﺍﺳﺖ ]ﻣﻨﺎﻓﻘﻮﻥ‪ [٤:‬ﻫﺮ ﮔﺎﻩ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﺑﻪ ﺳﺨﻨﺸﺎﻥ ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻰ ﮔﻮﺋﻰ ﺁ‪‬ﺎ ﭼﻮ‪‬ﺎﻯ ﺗﻜﻴﻪ‬ ‫ﺩﺍﺩﻩ ﺑﻪ ﺩﻳﻮﺍﺭﺍﻧﺪ‪.‬‬ ‫ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺗﻮ ﺧﺎﱃ ﺑﻮﺩﻥ ﻭ ﻋﺪﻡ ﺍﳝﺎﻥ ﺑﻪ ﭼﻮﺏ ﺿﺨﻴﻢ ﺗﺸﺒﻴﻪ ﺷﺪﻩﺍﻧﺪ ﺯﻳﺮﺍ ﻓﻘﻂ ﻗﻴﺎﻓﻪ ﻭ ﻫﻴﻜﻞ ﻭ ﺯﺑﺎﻥ ﭼﺮﺏ ﺩﺍﺭﻧﺪ ﻧﻪ ﻗﻠﺐ ﺭﻭﺷﻦ ﻭ ﺩﺭﻭﻥ ﭘﺎﻙ‪ .‬ﻭ ﳑﻜﻦ‬ ‫ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﻧﺎ ﻓﻬﻤﻰ ﺑﺎﺷﺪ ﻳﻌﲎ ﺣﺮﻑ ﺣﻖ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﺍﺛﺮﻯ ﻧﻴﺴﺖ ﻭ ﻣﺎﻧﻨﺪ ﭼﻮﺏ ﺍﻧﺪ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺷﺨﺺ ﰉ ﺷﺮﻡ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬ ‫ﻚ ﺍﹶﺟ‪‬ﺴﺎ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ‪ «...‬ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭ ﻭﺟﻪ ﺷﺒﻪ ﳘﺎﻥ ﺗﻮ ﺧﺎﱃ ﺑﻮﺩﻥ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ‪.‬‬ ‫ﺠ‪‬ﺒ ‪‬‬ ‫ﻭﱃ ﺍﺯ ﺻﺪﺭ ﺁﻳﻪ »ﻭ‪‬ﺍِﺫﺍ ‪‬ﺭﹶﺃ ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ِ‬ ‫_______________________________________________‬ ‫ﺧﺸﻊ = ﺧﺸﻮﻉ ﺑﻪ ﻣﻌﲎ ﺗﺬﻟﹼﻞ ﻭ ﺗﻮﺍﺿﻊ ﺍﺳﺖ »ﺧﺸﻊ ﻟﻪ ﺧﺸﻮﻋﹰﺎ‪ :‬ﺫﻝﹼ ﻭ ﺗﻄﺄﻣﻦ ﻓﻬﻮ ﺧﺎﺷﻊ‪) «...‬ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺸﻮﻉ ﺑﻪ ﻣﻌﲎ ﺿﺮﺍﻋﺔ ﻭ ﺗﺬﻟﹼﻞ ﺍﺳﺖ ﻭ ﺍﻛﺜـﺮ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﺟﻮﺍﺭﺡ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺿﺮﺍﻋﺔ ﺩﺭ ﺗﺬﻟﹼﻞ ﻭ ﺗﻮﺍﺿﻊ ﻗﻠﱮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٥‬ﺑﻘﺮﻩ ﺁﻣﺪﻩ‪ :‬ﺧﺸﻮﻉ ﻭ ﺗﺬﻟﹼﻞ ﻭ ﺍﺧﺒﺎﺕ ﻧﻈﲑ ﻫﻢ ﺍﻧﺪ ﻭ ﺿﺪ‪ ‬ﺧﺸﻮﻉ ﺗﻜﺒ‪‬ﺮ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ ﺍﺳﺖ ﻭ ﺧﺸﻮﻉ ﻭ ﺧﻀﻮﻉ ﻗﺮﻳﺐ ﺍﳌﻌﲎ ﺍﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﻀﻮﻉ‬ ‫ﺩﺭ ﺗﻮﺍﺿﻊ ﺑﺪﱏ ﻭ ﺍﻗﺮﺍﺭ ﺑﻪ ﺧﺪﻣﺖ ﻭ ﺧﺸﻮﻉ ﺩﺭ ﺗﻮﺍﺿﻊ ﺻﺪﺍ ﻭ ﭼﺸﻢ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﻣﺎﺩ‪‬ﻩ ﺍﺯ ﻧﺮﻣﻰ ﻭ ﺁﺳﺎﱏ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﻣﺎﺩ‪‬ﻩ ﺧﻀﻊ‪ ،‬ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺭﺍ ﺩﺭ ﻣﻌﲎ ﻳﻜﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﻓﺮﻗﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ‪.‬‬ ‫ﺟﻮﻫﺮﻯ ﻧﻴﺰ ﺩﺭ ﺻﺤﺎﺡ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﺁﻥ‪ ،‬ﺳﻜﻮﻥ ﻭ ﻓﺮﻭﺗﲎ ﴰﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻧﭽﻪ ﻣﺴﻠﻢ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺸﻮﻉ ﺑﻪ ﻣﻌﲎ ﺗﺬﻟﹼﻞ ﻭ ﺗﻮﺍﺿﻊ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﺎ ﺳﻜﻮﺕ ﻭ ﺁﺭﺍﻣﻰ ﻭ ﺍﻃﺎﻋﺖ ﻭ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﱳ ﻗﺎﺑﻞ ﲨﻊ ﻭ ﺗﻄﺒﻴﻖ ﺍﺳﺖ‪ .‬ﻭ ﺍﻣ‪‬ﺎ‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺗﺬﻟﹼﻞ ﻗﻠﱮ ﻳﺎ ﺟﻮﺍﺭﺣﻰ ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺭﺍﺟﻊ ﺑﻪ ﺗﺬﻟﹼﻞ ﺩﺭﻭﱏ ﻭ ﺑﲑﻭﱏ‪ ،‬ﺑﻨﺎ ﺑﺮ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺩﺭ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﺜﻞ ]ﺣﺪﻳﺪ‪ [١٦:‬ﺁﻳﺎ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﻭﻗﺖ ﺁﻥ ﻧﺮﺳﻴﺪﻩ ﻛﻪ ﺩﳍﺎﻳﺸﺎﻥ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﻭ ﺁﻥ ﺣﻘﻰ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺧﺎﺷﻊ ﻭ ﻣﺘﻮﺍﺿﻊ ﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻛﺮﳝﻪ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺧﺸﻮﻉ ﺩﺭ ﺗﻮﺍﺿﻊ ﻗﻠﱮ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫]ﻃﻪ‪ [١٠٨:‬ﺻﺪﺍﻫﺎ ﺑﺮﺍﻯ ﻣﺬﻟﹼﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ‪ ،‬ﺑﻴﻔﺘﺪ ﻭ ﺁﺭﺍﻡ ﻣﻰﺷﻮﺩ ﻭ ﺟﺰ ﺻﺪﺍﻯ ﺣﻔﻴﻒ ﻧﺸﻨﻮﻯ‪] .‬ﻗﻠﻢ‪] ،[٤٣:‬ﻏﺎﺷﻴﻪ‪ [٢:‬ﻭ ﺩﺭ ﺍﻳﻦ ﺳﻪ ﺁﻳﻪ ﺩﺭ ﺗﻮﺍﺿﻊ ﻭ ﺗﺬﻟﹼﻞ ﺑﲑﻭﱏ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫* ]ﺷﻮﺭﻯ‪ِ » [٤٥:‬ﻣ ‪‬ﻦ ﺍﻟ ﹸﺬﻝﱢ« ﺑﻴﺎﻥ »ﺧﺎﺷﻌﲔ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﺧﺸﻮﻉ ﻭ ﻓﺮﻭﺗﲎ ﺩﺭ ﺍﺛﺮ ﺫﻟﹼﺖ ﻭ ﺯﺑﻮﱏ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﺑﻴﲎ ﺑﻪ ﻋﺬﺍﺏ ﻧﺰﺩﻳﻜﺎﻧﺶ ﻛﻨﻨﺪ‬ ‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﺯ ﺫﻟﹼﺖ ﺁﺭﺍﻡ ﺍﻧﺪ ﻭ ﺍﺯ ﮔﻮﺷﻪ ﭼﺸﻢ ﻣﻰﻧﮕﺮﻧﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﺸﻮﻉ ﺩﺭ ﻗﺮﺁﻥ ﺻﻔﺖ ﻣﻮﺟﻮﺩﺍﺕ ﺟﺎﻣﺪ ﻧﻴﺰ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺣﺸﺮ‪ [٢١:‬ﻭ ﻣﺜﻞ ]ﻓﺼ‪‬ﻠﺖ‪.[٣٩:‬‬ ‫ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﻛﻮﻫﻬﺎ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﺑﺎ ﺷﻌﻮﺭ ﻭ ﺩﺭﻙ ﺍﻧﺪ ﻭ ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﻪ ﺁ‪‬ﺎ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﺍﺯ ﺗﺮﺱ ﺧﺪﺍ ﻓﺮﻭﺗﲎ ﻭ ﺍﻃﺎﻋﺖ ﻣﻰﻛﺮﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [٧٤:‬ﻧﺴﺒﺖ‬ ‫ﺧﺸﻴﺖ ﺑﻪ ﺳﻨﮓ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻣﻨﻈﻮﺭ ﺍﺯ ﺧﺸﻮﻉ ﺁﺭﺍﻡ ﻭ ﰉ ﺣﺮﻛﺖ ﺑﻮﺩﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﺯ ﲨﻠﻪ ﻧﺸﺎﻧﻪﻫﺎﻯ ﺧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺭﺍ ﺁﺭﺍﻡ ﻭ ﰉ ﺣﺮﻛـﺖ‬ ‫ﻣﻰﺑﻴﲎ ﻭ ﭼﻮﻥ ﺁﺏ ﺑﺮ ﺁﻥ ﻧﺎﺯﻝ ﻛﺮﺩﱘ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﺁﻳﺪ‪...‬‬ ‫_______________________________________________‬

‫ﺧﺸﻴﺔ = ﺗﺮﺱ ﺷﺪﻳﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﺍﻟﺒﻘﺎﺀ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺧﺸﻴﺖ ﺍﺯ ﺧﻮﻑ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ ﭼﻮﻥ ﺍﻳﻦ ﻛﻠﻤﻪ ﻣﺄﺥ‪.‬ﺫ ﺍﺳﺖ ﺍﺯ »ﺷﺠﺮﺓ ﺧﺎﺷﻴﺔ« ﻭ ﺍﻥ ﺩﺭﺧﱴ ﺭﺍ ﮔﻮﻳﻨﺪ‬ ‫ﻛﻪ ﺑﺎﻟﻜﻠﻴ‪‬ﻪ ﲞﺸﻜﺪ ﻭ ﺧﻮﻑ ﺑﻪ ﻣﻌﲎ ﻧﻘﺼﺎﻥ ﻭ ﺍﺯ »ﻧﺎﻗﺔ ﺧﻮﻓﺎﺀ« )ﺷﺘﺮ ﻣﺮﻳﺾ( ﺍﺧﺬ ﺷﺪﻩ ﻛﻪ ﻣﺮﻳﻀﻰ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﺑﲔ ﻧﺮﻓﺘﻪ ﻭ ﺧﺸﻴﺖ ﺩﺭ ﺻﻮﺭﺗﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺷﻰﺀ ﳐﻮﻑ‬ ‫ﺩﺍﺭﺍﻯ ﻋﻈﻤﺖ ﺑﺎﺷﺪ ﻭﱃ ﺧﻮﻑ ﺍﺯ ﺿﻌﻒ ﺧﺎﺋﻒ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﮔﻮﻳﺪ‪ :‬ﺧﻮﻑ ﺍﺯ ﺿﻌﻒ ﻧﻔﺲ ﺧﺎﺋﻒ ﺍﺳﺖ‪ ،‬ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻗﺮﺁﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻥ ﺟﱭ ﺍﺳﺖ ﻭ ﻭ ﺧﻮﻑ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺭﺩ ﻗﺮﺁﻥ ﳎﻴﺪ ﳑﺪﻭﺡ ﺁﻣﺪﻩ ﺍﺳـﺖ ﻣﺜـﻞ‬ ‫]ﺭﲪﻦ‪] ،[٤٦:‬ﻣﺎﺋﺪﻩ‪.[٢٨:‬‬ ‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺸﻴﺔ ﺗﺮﺳﻰ ﺍﺳﺖ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺗﻌﻈﻴﻢ ﻭ ﺍﻛﺜﺮﹰﺍ ﺑﺎ ﻋﻠﻢ ﺑﻪ ﭼﻴﺰﻳﻜﻪ ﺍﺯ ﺁﻥ ﻣﻰﺗﺮﺳﻨﺪ ﺗﻮﺃﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻋﻠﻤﺎﺀ ﺑﻪ ﺁﻥ ﳐﺼﻮﺹ ﺷﺪﻩ ﺩﺭ ﺁﻳﻪ ]ﻓﺎﻃﺮ‪.[٢٨:‬‬ ‫ﻭﱃ ﻗﻮﻝ ﺭﺍﻏﺐ ﻛﻠﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ ﻣﺜﻼ ﺩﺭ ﺟﺎﻫﺎﺋﻰ ﺍﺯ ﻗﺒﻴﻞ ]ﺗﻮﺑﻪ‪ [٢٤:‬ﻭ ]ﺍﺳﺮﺍﺀ‪ [١٠٠:‬ﺗﻌﻈﻴﻢ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺑﻌﻀﻰﻫﺎ ﺟﺎﻫﺎ ﻛﻪ ﺗﻌﻈﻴﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻀﺎﻑ‬ ‫ﺍﻟﻴﻪ ﺁﻥ ﺍﺳﺖ ﻣﺜﻞ ﺧﺸﻴﺔ ﺍﻟﺮﺏ‪ ،‬ﺧﺸﻴﺔ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺧﺸﻴﺔ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻧﻪ ﺧﻮﺩ ﺧﺸﻴﺖ‪.‬‬ ‫‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺗﺮﺱ ﺷﺪﻳﺪ ﺑﺪﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪ ﻭ ﻳﺎ ﺑﻴﻢ ﺗﻮﺃﻡ ﺑﺎ ﭘﺮﻫﻴﺰ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺁﻥ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫* ]ﻛﻬﻒ‪ [٨٠:‬ﺟﻮﻫﺮﻯ ﺍﺯ ﺍﺧﻔﺶ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ »ﺧﺸﻴﻨﺎ« ﺑﻪ ﻣﻌﲎ ﻛﺮﺍﻫﺖ ﺍﺳﺖ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﱃ ﺍﮔﺮ ﺁﻥ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﺳﺨﻦ ﺧﺪﺍ ﺑﺎﺷﺪ‬ ‫ﻣﻄﺎﺑﻖ ﮔﻔﺘﮕﻮﻫﺎﻯ ﺑﺸﺮ ﺁﻣﺪﻩ ﻳﻌﲎ‪ :‬ﭘﺴﺮ‪ ،‬ﻭﺍﻟﺪﻳﻨﺶ ﻣﺆﻣﻦ ﺑﻮﺩﻧﺪ ﺑﻴﻢ ﺁﻥ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ ﺭﺍ ﺑﻪ ﻃﻐﻴﺎﻥ ﻭ ﻛﻔﺮ ﺩﺭ ﻛﺸﺪ ﻭ ﺍﮔﺮ ﺍﺯ ﻛﻼﻡ ﺧﻀﺮ ﺑﺎﺷﺪ ﻣﻄﻠﺐ ﺳﻬﻞ ﻭ‬ ‫ﻋﺎﺩﻯ ﺍﺳﺖ‪.‬‬ ‫* ]ﻃﻪ‪ [٤٤:‬ﺗﺬﻛﹼﺮ ﻗﺒﻮﻝ ﺗﺬﻛﲑ ﻭ ﺍﳝﺎﻥ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ ﺧﺸﻴﺖ ﺍﺯ ﻣﻘﺪﻣﺎﺕ ﻗﺒﻮﻝ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺑﻪ ﺯﺑﺎﻥ ﺧﻮﺵ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﮔﻮﺋﻴﺪ ﺷﺎﻳﺪ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﻳﺎ ﻻﺍﻗﻞ ﺑﺘﺮﺳـﻴﺪ ﻭ‬ ‫ﻧﺰﺩﻳﻚ ﺑﻪ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﺑﻌﺾ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻰﮔﻮﺋﻴﺪ ﺑﭙﺬﻳﺮﻳﺪ‪.‬‬ ‫* ]ﻣﻠﻚ‪ [١٢:‬ﺧﺸﻴﺔ ﺑﻪ ﻏﻴﺐ ﺩﺭ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺁﻳﻪ ‪ ٣٣‬ﻕ ﻭ ‪ ١١‬ﻳﺲ‪ ،‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻏﻴﺐ«‬ ‫* ]ﺑﻘﺮﻩ‪ [٧٤:‬ﺑﻌﺾ ﺳﻨﮕﻬﺎ ‪‬ﺮﻫﺎ ﺍﺯ ﺁﻥ ﺑﺸﻜﺎﻓﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺷﻜﺎﻓﺘﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﺁﻥ ﺁﺏ ﺑﲑﻭﻥ ﻣﻰﺁﻳﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺍﺯ ﺗﺮﺱ ﺧﺪﺍ ﻓﺮﻭﺩ ﺍﻓﺘﺪ‪...‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺑﻪ ﺳﻨﮕﻬﺎ ﻧﺴﺒﺖ ﺧﺸﻴﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺍﻓﻌﺎﻝ ﺫﻳﺸﻌﻮﺭﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺣﺸﺮ‪ [٢١:‬ﻧﺴﺒﺖ ﺧﺸﻮﻉ ﺑﻪ ﻛﻮﻫﻬﺎ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻓﺘﺎﺩﻥ ﺳﻨﮕﻬﺎ‪ ،‬ﺩﺭ ﺍﺛﺮ ﺯﻟﺰﻟﻪ ﻳﺎ ﺟﺎﺭﻯ ﺷﺪﻥ ﺳﻴﻼ‪‬ﺎ ﺍﺯ ﻛﻮﻫﻬﺎ ﻭ ﻳﺎ ﺩﺭ ﺍﺛﺮ ﻳﺦ ﺑﺴﱳ ﻗﻄﺮﺍﺕ ﺑﺎﺭﺍﻥ ﻣﻴﺎﻥ ﺷﻜﺎﻑ ﺳﻨﮕﻬﺎﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺍﺯﺩﻳﺎﺩ ﺣﺠﻢ‪ ،‬ﺳـﺒﺐ‬ ‫ﺷﻜﺎﻓﺘﻪ ﺷﺪﻥ ﻭ ﻓﺮﻭﺭﳜﱳ ﺁ‪‬ﺎ ﻣﻰﮔﺮﺩﺩ ﻭﱃ ﭼﺮﺍ ﺍﻳﻦ ﻓﺮﻭ ﺭﳜﱳ‪ ،‬ﻫﺒﻮﻁ ﺑﻪ ﺳﺒﺐ ﺗﺮﺱ ﺍﺯ ﺧﺪﺍ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؟!‪.‬‬ ‫ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﻋ ﻠﹼﺖ ﺳﺒﺒﻬﺎ ﻣﻨﺘﻬﻰ ﺑﻪ ﺧﺪﺍﻯ ﺳﺒﺤﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻓﺘﺎﺩﻥ ﺳﻨﮕﻬﺎ ﭘﲑﻭﻯ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ‪ .‬ﺁ‪‬ﺎ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺭﺍ ﻣﻰﻓﻬﻤﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﺳـﺮﺍﺀ‪ [٤٤:‬ﻭ ﻓﺮﻣـﻮﺩﻩ‬ ‫]ﺑﻘﺮﻩ‪ [١١٦:‬ﺍﻧﻔﻌﺎﻝ ﺷﻌﻮﺭﻯ ﳘﺎﻥ ﺧﺸﻴﺖ ﺍﺳﺖ ﭘﺲ ﻝ‪‬ﺎ ﺍﺯ ﺧﻮﻑ ﺧﺪﺍ ﻓﺮﻭﺩ ﻣﻰﺍﻓﺘﻨﺪ ﻭ ﺁﻳﻪ ﻣﺜﻞ ]ﺭﻋﺪ‪ [١٣:‬ﺍﺳﺖ‪ ...‬ﺧﻼﺻﻪ‪.‬‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﻮﻫﻬﺎ ﺷﻌﻮﺭ ﺩﺍﺭﻧﺪ‪.‬‬ ‫* ]ﻣﺆﻣﻨﻮﻥ‪ [٥٧:‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ‪ ٢٨‬ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﺑﻪ »ﺷﻔﻖ« ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺼﺺ = ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﻣﻌﲎ ﻭﻳﮋﻩ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٠٥‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﭼﻴﺰﻯ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺗﻨﻬﺎ ﺑﺎﺷﺪ ﻭ ﺿﺪ‪ ‬ﺁﻥ ﺍﺷﺘﺮﺍﻙ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ‬ ‫ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪ [١٠٥:‬ﺍﺧﺘﺼﺎﺹ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻣﺘﻌﺪﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﻫﺮ ﻛﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﺑﻪ ﺭﲪـﺖ‬ ‫ﺧﻮﻳﺶ ﳐﺼﻮﺹ ﻣﻰﻛﻨﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٧٤‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬ ‫* ]ﺍﻧﻔﺎﻝ‪» [٢٥:‬ﺧﺎﺻ‪‬ﻪ« ﺿﺪ‪ ‬ﻋﺎﻣ‪‬ﻪ ﻭ ﺩﺭﺑﺎﺭﻩ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻓﺮﺩﻯ ﻳﺎ ﺑﻪ ﻗﻮﻣﻰ ﳐﺼﻮﺹ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ‪ ،‬ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻭ ﻳﺎ ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ »ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ ﻇﹶﻠﹶﻤ‪‬ﻮﺍ« ﻭ ﺗﺎﺀ‬ ‫ﺁﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻣﺜﻞ ﺭﻭﺍﻳﺔ )ﺍﻗﺮﺏ( ﻳﻌﲎ‪ :‬ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﻓﺘﻨﻪﺍﻯ ﻛﻪﺗﻨﻬﺎ ﺑﺮ ﺳﺘﻤﮕﺮﺍﻥ ﳕﻰﺭﺳﺪ ﺑﻠﻜﻪ ﻋﻤﻮﻡ ﺭﺍ ﻓﺮﺍ ﻣﻰﮔﲑﺩ‪.‬‬ ‫* ]ﺣﺸﺮ‪ [٩:‬ﺧﺼﺎﺻﻪ ﺑﻪ ﻣﻌﲎ ﻓﻘﺮ ﻭ ﺍﺣﺘﻴﺎﺝ ﺍﺳﺖ ﻃﱪﺳﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺍﺧﺘﺼﺎﺹ ﺍﺳﺖ ﮔﻮﻳﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺷﻰﺀ ﳏﺘﺎﺝ ﺍﻟﻴﻪ ﻣﻨﻔﺮﺩ ﻭ ﳐﺼﻮﺹ ﻣﻰﺷﻮﺩ ﻭ ﮔﻮﻳﻨﺪ ﺍﺻﻞ ﺁﻥ‬ ‫ﺑﻪ ﻣﻌﲎ ﺷﻜﺎﻑ ﻭ ﺭﻭﺯﻧﻪ ﺍﺳﺖ ﻣﺜﻞ »ﺍﻟﻘﻤﺮ ﺑﺪﺍﻣﻦ ﺧﺼﺎﺹ ﺍﻟﻐﻴﻢ« ﻳﻌﲎ ﻣﺎﻩ ﺍﺯ ﺷﻜﺎﻑ ﺍﺑﺮ ﺁﺷﻜﺎﺭ ﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺧﺼﺎﺹ ﻫﺮ ﺧﻠﻞ ﻭ ﺧﺮﻗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﺭﺏ ﻭ ﭘﺮﺩﻩ ﻭ ﻏﲑﻩ ﺑﺎﺷﺪ ﻭ ﻣﻔﺮﺩ ﺁﻥ ﺧﺼﺎﺻﻪ ﺍﺳﺖ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮ ﻧﻔﺲ ﺧﻮﺩ ﺗﺮﺟﻴﺢ‬ ‫ﻣﻰﺩﻫﻨﺪ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻫﺮ ﭼﻨﺪ ﺧﻮﺩ ﳏﺘﺎﺝ ﻭ ﻓﻘﲑ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﻣﺎﺩ‪‬ﻩ ﺧﺼﺺ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻓﻘﻂ ﺩﺭ ﭼﻬﺎﺭ ﳏﻞ ﻓﻮﻕ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﺼﻒ = ﭼﺴﺒﺎﻧﺪﻥ‪ .‬ﻗﺮﺍﺭ ﺩﺍﺩﻥ ]ﺍﻋﺮﺍﻑ‪ - [٢٢:‬ﻃﻪ‪ ١٢١:‬ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﺑﺮ ﺩﻭ ﻋﻮﺭﺕ ﺧﻮﻳﺶ ﺍﺯ ﺑﺮﮔﻬﺎﻯ ﺑﺎﻍ ﺑﭽﺴﺒﺎﻧﻨﺪ ﻭ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﺗﺎ ﻋﻮﺭﺗﺸﺎﻥ ﻣﺴﺘﻮﺭ ﮔﺮﺩﺩ‪.‬‬ ‫ﻃﱪﺳﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺻﻞ ﺧﺼﻒ ﺿﻢ‪ ‬ﻭ ﺟﻜﻊ ﻛﺮﺩﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪» :‬ﺧﺼﻒ ﺍﻟﻌﺮﻳﺎﻥ ﺍﻟﻮﺭﻕ ﻋﻠﻰ ﺑﺪﻧﻪ‪ :‬ﺍﻟﺼﻘﻪ ﻭ ﺍﻃﺒﻘﻪ ﻋﻠﻴﻪ ﻭﺭﻗﺔ ﻭﺭﻗﺔ ﻟﻴﺴﺘﺘﺮﻭ ﰱ ﺍﻟﻘﺮﺁﻥ » ‪‬ﻭ‬ ‫ﺠﻨ‪ِ ‬ﺔ«‪.‬‬ ‫ﻕ ﺍﹾﻟ ‪‬‬ ‫ﻃﹶﻔِﻘﺎ ‪‬ﻳﺨ‪‬ﺼِﻔﺎ ِﻥ ﻋ‪‬ﻠﹶ ‪‬ﻴﻬِﻤﺎ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭ ِ‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺩﻭ ﳏﻞﹼ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻒ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻧ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻳ ‪‬ﺮ ﹶﻗ ‪‬ﻊ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﺛ ‪‬ﻮ‪‬ﺑ ‪‬ﻪ«‪ :‬ﺑﺎ ﺩﺳﺖ ﺧـﻮﺩ ﻛﻔـﺶ ﺧـﻮﻳﺶ ﺭﺍ‬ ‫ﺼ ‪‬‬ ‫ﺨ ِ‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٥٨‬ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻓﺮﻣﻮﺩﻩ »‪‬ﻳ ‪‬‬ ‫ﻣﻰﺩﻭﺧﺖ ﻭ ﻟﺒﺎﺱ ﺧﻮﻳﺶ ﺭﺍ ﻭﺻﻠﻪ ﻣﻰﺯﺩ ﻭ ﺣﺪﻳﺚ »ﺧﺘﺼﻒ ﺍﻟﻨﻌﻞ« ﻛﻪ ﺁﳓﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻩ ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﺍﺑﻮ ﺳﻌﻴﺪ ﺧﺪﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﺭﺳﻮﻝ ﺧﺪﺍ‬ ‫ﻓﺮﻣﻮﺩ ﺍﺯ ﴰﺎ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺭﻭﻯ ﺗﺄﻭﻳﻞ ﻗﺮﺁﻥ ﻣﻰﺟﻨﮕﺪ ﭼﻨﺎﻧﻜﻪ ﻣﻦ ﺭﻭﻯ ﺗﱰﻳﻞ ﺟﻬﺎﺩ ﻛﺮﺩﻡ‪ .‬ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻭ ﻣﻨﻢ؟ ﻓﺮﻣﻮﺩ ﻧﻪ‪ .‬ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻭ ﻣﻨﻢ؟ ﻓﺮﻣـﻮﺩ‪» :‬ﻻﻭﻟﻜﻨ‪‬ـﻪ‬ ‫ﺧﺎﺻﻒ ﺍﻟﻨﻌﻞ« ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﱘ ﺩﻳﺪﱘ ﻋﻠﻰ )ﻉ( ﻛﻔﺶ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻭﺻﻠﻪ ﻣﻰﺯﻧﺪ‪.‬‬

‫_______________________________________________‬ ‫ﺧﺼﻢ = ﺩﴰﻦ‪] .‬ﺹ‪ [٢١:‬ﺁﻳﺎ ﺧﱪ ﺩﴰﻨﺎﻥ ﺭﺍ ﺩﺍﻧﺴﺘﻪﺍﻯ؟ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺍﺯ ﳏﺮﺍﺏ ﺑﺎﻻ ﺭﻓﺘﻨﺪ‪» .‬ﺧﺼﻢ« ﻣﺼﺪﺭ ﻭ ﺻﻔﺖ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﻭﺍﺣﺪ ﻭ ﲨﻊ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﲨﻊ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ]ﺣﺞ‪ [١٩:‬ﻛﻪ ﻣﺮﺍﺩ ﺩﻭ ﮔﺮﻭﻩ ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ ﺍﺳﺖ‪.‬‬ ‫ﺍﺧﺘﺼﺎﻡ ﻭ ﲣﺎﺻﻢ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﳐﺎﺻﻤﻪ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻕ‪] ،[٢٨:‬ﺹ‪» [٦٤:‬ﻳﺨِﺼ‪‬ﻤﻮﻥ« ﺩﺭ ﺁﻳﻪ ]ﻳﺲ‪[ ٤٩:‬ﺩﺭ ﺍﺻﻞ »‪‬ﻳﺨ‪‬ﺘ‪‬ﺼِﻤ‪‬ﻮ ﹶﻥ« ﺑﻮﺩ ﺗﺎﺀ ﺑﻪ ﺻﺎﺩ ﺑﺪﻝ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻥ‬ ‫ﺍﺩﻏﺎﻡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺐﻭ‬ ‫ﺻ ‪‬ﻌ ‪‬‬ ‫ﺧﺼﺎﻡ ﺩﺭ ]ﺑﻘﺮﻩ‪ [٢٠٤:‬ﺑﻪ ﻗﻮﻝ ﺯﺟ‪‬ﺎﺝ ﲨﻊ ﺧﺼﻢ ﺍﺳﺖ ﻭ ﻓﹶﻌ‪‬ﻞ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﺳﻜﻮﻥ ﺩﻭ‪‬ﻡ( ﺍﮔﺮ ﺻﻔﺖ ﺑﺎﺷﺪ ﺑﺮ ﻭﺯﻥ ﻓﻌﺎﻝ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﲨﻊ ﺑﺴﺘﻪ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ‪‬‬ ‫ﺻِﻌﺎﺏ ﻭ ﺍﺯ ﺧﻠﻴﻞ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﳐﺎﻣﺼﻪ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﺯﺧﺮﻑ‪ [١٨:‬ﻳﻘﻴﻨﹰﺎ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﳐﺎﻣﺼﻪ ﺍﺳﺖ‬ ‫ﺧﺼﻢ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﻭ ﺧ‪‬ﺼﻮﻡ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ( ﺑﻪ ﻣﻌﲎ ﳐﺎﺻﻢ ﻭ ﳎﺎﺩﻝ ﺍﺳﺖ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ [٥٨:‬ﺑﻠﻜﻪ ﺁ‪‬ﺎ ﻣﺮﺩﻣﻰ ﳐﺎﻣﺼﻪ ﮔﺮﺍﻧﺪ‪.‬‬ ‫ﺧ‪‬ﺼﻴﻢ‪ :‬ﺑﻪ ﻣﻌﲎ ﻛﺜﲑﺍﳌﺨﺎﺻﻤﻪ ﻣﻰﺑﺎﺷﺪ ]ﳓﻞ‪.[٤:‬‬ ‫* ]ﺹ‪ [٧٠-٦٧:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﺼﺎﻡ ﻣﻼﺀ ﺍﻋﻠﻰ ﳘﺎﻥ ﻣﻨﺎﻗﺸﻪ ﻣﻼﺋﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺁﺩﻡ ﻭ ﺧﻼﻓﺖ ﺍﻭ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﻭ ﳐﺎﻟﻔﺖ ﺍﺑﻠﻴﺲ ﻟﻌﲔ ﺍﺳﺖ‪ .‬ﻣﻨﺎﻗﺸﻪﺍﻯ ﻛﻪ‬ ‫ﺑﺎ ﺧﺪﺍ ﻛﺮﺩﻧﺪ ﻭ ﻳﺎ ﻣﻨﺎﻗﺸﻪﺍﻯ ﻛﻪ ﻣﻴﺎﻥ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﻭ ﺧﻼﻓﺖ ﺁﺩﻡ ﻭ ﳐﺎﻟﻔﺖ ﺷﻴﻄﺎﻥ ﻭ ﻗﺮﻳﻨﻪ ﺍﺧﺘﺼﺎﻡ ﻓﻮﻕ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻳﻌﲎ‪ :‬ﻣﻦ ﺑﻪ ﺍﻳﻨﻬﺎ ﺩﺍﻧﺎ ﻧﺒﻮﺩﻡ ﻭ ﺧﺪﺍ ﻭﺣﻰ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﴰﺎ ﺍﻯ ﻛﻔﹼﺎﺭ ﻣﻜﹼﻪ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﻴﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﳘﻴ‪‬ﺖ ﳕﻰﺩﻫﻴﺪ‪.‬‬ ‫* ]ﺯﺧﺮﻑ‪ [١٨-١٦:‬ﻳﺎ ﺍﺯ ﺁﻧﭽﻪ ﻣﻴﺎﻓﺮﻳﻨﺪ ﺩﺧﺘﺮﺍﻥ ﺍﺧﺬ ﻛﺮﺩﻩ ﻭ ﴰﺎ ﺭﺍ ﺑﺎ ﭘﺴﺮﺍﻥ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ؟ ﻭ ﭼﻮﻥ ﻳﻜﻴﺸﺎﻥ ﺭﺍ ﺑﻪ ﭼﻴﺰﻯ )ﺩﺧﺘﺮﻯ( ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺑﺸﺎﺭﺕ‬ ‫ﺩﺍﺩﻩ ﺑﺸﺎﺭﺕ ﺩﻫﻨﺪ ﭼﻬﺮﻩﺍﺵ ﺳﻴﺎﻩ ﻭ ﺩﻟﺶ ﭘﺮ ﺍﺯ ﻏﺼ‪‬ﻪ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺁﻳﺎ ﺁﻧﻜﻪ ﺩﺭ ﺯﻳﻮﺭ ﺑﺰﺭﮒ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﳐﺎﻣﺼﻪ ﺁﺷﻜﺎﺭ ﻛﻨﻨﺪﻩ ﺩﻟﻴﻞ ﻧﻴﺴﺖ؟‪.‬‬ ‫ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﺭﺍ ﭼﻨﲔ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺁﻳﺎ ﻭ ﺑﺮﺍﻯ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻳﺎ ﺁﻳﺎ ﺧﺪﺍ ﺍﲣﺎﺫ ﻛﺮﺩﻩ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﻯ‪ ،‬ﺩﺧﺘﺮﺍﱏ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻳﻮﺭ ﺗﺮﺑﻴﺖ ﻭ ﺑﺰﺭﮒ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﻣﻮﻗﻊ ﳐﺎﺻﻤﻪ‬ ‫ﺑﺘﻘﺪﻳﺮ ﺣﺠﺖ ﻭ ﺩﻟﻴﻞ ﺧﻮﻳﺶ ﻗﺪﺭﺕ ﻧﺪﺍﺭﻧﺪ؟‪.‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﺳﺨﻦ ﺑﻴﺎﻥ ﻭﺍﻗﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﺯﻥ ﻃﺒﻌﹰﺎ ﺍﺯ ﺣﻴﺚ ﻋﺎﻃﻔﻪ ﺍﺯ ﻣﺮﺩ ﻗﻮﻯ ﻭ ﺍﺯ ﺣﻴﺚ ﺗﻌﻘﻞ ﺍﺯ ﻣﺮﺩ ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﻣﺮﺩ ﺑﻪ ﻋﻜﺲ ﺯﻥ ﻣﻰﺑﺎﺷﺪ ﻭ ﺷﺎﻫﺪ ﻭﺍﺿﺢ‬ ‫ﻋﺎﻃﻔﻪﺍﺵ ﳘﺎﻥ ﻋﻼﻗﻪ ﺷﺪﻳﺪ ﺍﻭ ﺑﻪ ﺯﻳﻮﺭ ﻭ ﺿﻌﻒ ﺍﻭ ﺩﺭ ﺗﻘﺮﻳﺮ ﺩﻟﻴﻞ ﺧﻮﻳﺶ ﺍﺳﺖ ‪.‬‬ ‫ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﺩﺧﺘﺮ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺑﺸﺎﺭﺕ ﻣﻰﺩﻫﻴﺪ ﺩﺧﺘﺮﻯ ﺭﺍ ﻛﻪ‪ ...‬ﻭ ﺍﮔﺮ ﺍﺯ ﻛﻼﻡ ﺧﺪﺍ ﺑﺎﺷﺪ ﺑﻴﺎﻥ ﻭﺍﻗﻊ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻀﺪ = ﺧﻢ ﻛﺮﺩﻥ ﺷﺎﺧﻪ ﻧﺮﻡ ]ﻭﺍﻗﻌﺔ‪ [٢٨:‬ﺍﺻﺤﺎﺏ ﳝﲔ ﭼﻪ ﺍﺻﺤﺎﺏ ﳝﲔ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭﺧﺖ ﺳﺪﺭ ﳐﺼﻮﺻﻰ ﺍﻧﺪ ﻛﻪ ﺷﺎﺧﻪﺍﺵ ﺍﺯ ﻛﺜﺮﺕ ﻣﻴﻮﻩ ﺧﻢ ﺷﺪﻩ ﻭ ﺩﺭﺧﺖ ﳐﺼﻮﺻﻰ ﻛﻪ‬ ‫ﻣﻴﻮﻩ ﺁﻥ ﺑﺎﻻﻯ ﻫﻢ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻀﺪ ﺧﻢ ﻛﺮﺩﻥ ﭼﻮﺏ ﻧﺮﻡ ﺍﺳﺖ ‪.‬‬ ‫ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻭﺭﺩﻩ‪ :‬ﺍﺻﻞ ﺧﻀﺪ ﺷﻜﺴﱳ ﺷﻰﺀ ﻧﺮﻡ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺍﺯ ﳏﻞ ﺟﺪﺍ ﻧﺸﻮﺩ ﻭ ﮔﺎﻫﻰ ﺑﻘﻪ ﻣﻌﲎ ﻗﻄﻊ ﺑﺎﺷﺪ ﺩﺭ ﺻﺤﺎﺡ ﻧﻴﺰ‪ :‬ﺧﻢ ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ‬ ‫ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﺭﺍ‪ :‬ﺷﻜﺴﱳ ﺑﺪﻭﻥ ﺟﺪﺍ ﺷﺪﻥ ﺍﺯ ﳏﻞ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ »ﳐﻀﻮﺩ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺧﻢ ﺷﺪﻩ ﺍﺯ ﻛﺜﺮﺕ ﻣﻴﻮﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﮔﺮﻓﺘﻪ ﻭ ﳐﻀﻮﺩ ﺭﺍ ﻣﻜﺴﻮﺭ ﺍﻟﺸﻮﻙ )ﰉ ﺧﺎﺭ( ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺑﺎ ﺁﻧﻜﻪ ﺍﺻﻞ ﺧﻀﺪ ﺭﺍ ﺧﻢ ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﻭﱃ ﳐﻀﻮﺩ ﺭﺍ ﺩﺭﺧﱴ ﻛﻪ ﺧﺎﺭﺵ‬ ‫ﻗﻄﻊ ﺷﺪﻩ )ﰉ ﺧﺎﺭ( ﺗﻔﺴﲑ ﳕﻮﺩﻩ‪ .‬ﻛﺸﺎﻑﻧﻴﺰ ﺁﻥ ﺭﺍ ﺩﺭﺧﺘﻴﻜﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ﻣﻌﲎ ﻛﺮﺩﻩ‪.‬‬ ‫ﺑﻴﻀﺎﻭﻯ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﰉ ﺧﺎﺭ ﻭ ﻳﺎ ﺧﻢ ﺷﺪﻩ ﺍﺯ ﻛﺜﺮﺕ ﺑﺎﺭ ﺑﺎﺷﺪ‪ .‬ﺍﺣﺘﻤﺎﻝ ﺩﻭ‪‬ﻡ ﺩﺭﻛﺸﺎﻑ ﺍﺯ ﳎﺎﻫﺪ ﻣﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٣‬ﻛﻪ ﺩﺭ‬ ‫ﻭﺻﻒ ﺩﻧﻴﺎ ﻓﺮﻣﻮﺩﻩ »ﻗﹶﺪ‪‬ﺻﺎ ‪‬ﺭ ﺣ‪‬ﺮﺍﻣ‪‬ﻬﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﹶﻗﹾﻮﺍ ٍﻡ ِﺑ ‪‬ﻤ ‪‬ﻨ ِﺰﹶﻟ ِﺔ ﺍﻟﺴ‪ ‬ﺪ ِﺭ ﺍﻟﹾ ‪‬ﻤﺨ‪‬ﻀ‪‬ﻮ ِﺩ« ﻧﻴﺰ ﻫﺮ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﻳﻚ ﺩﻓﻌﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻀﺮﺓ = ﺳﺒﺰ ﺑﻮﺩﻥ ]ﺣﺞ‪ [٦٣:‬ﺁﻳﺎ ﻧﺪﻳﺪﻯ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﻣﻰﺑﺎﺭﺍﻧﺪ ﻭ ﺯﻣﲔ ﺳﺒﺰ ﻣﻰﺷﻮﺩ‪ .‬ﺧﻀﺮ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﺑﻪ ﻣﻌﲎ ﺍﳋﻀﺮ ﻭ ﺳﺒﺰ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ‬ ‫]ﺍﻧﻌﺎﻡ‪ [٩٩:‬ﻛﺸﺖ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﺯ ﺁﻥ ﺁﺏ ﺯﺭﻉ ﺭﻭﻳﺎﻧﺪﱘ ﻭ ﺍﺯ ﺯﺭﻉ ﺩﺍﻧﻪﻫﺎﻯ ﺭﻭﻯ ﻫﻢ ﺳﻮﺍﺭ ﺷﺪﻩ ﺑﲑﻭﻥ ﺁﻭﺭﺩﱘ‪.‬‬ ‫ﺧﻀﺮ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﲨﻊ ﺍﺧﻀﺮ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ [٤٦:‬ﻭ ﻣﺜﻞ ]ﺍﻧﺴﺎﻥ‪ [٢١:‬ﻭ ﻣﺜﻞ ]ﺭﲪﻦ‪.[٧٦:‬‬ ‫* ]ﻳﺲ‪ [٨٠:‬ﺧﺪﺍﺋﻴﻜﻪ ﺍﺯ ﺩﺭﺧﺖ ﺳﺒﺰ ﺑﺮﺍﻯ ﴰﺎ ﺁﺗﺸﻰ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﻣﻰﺍﻓﺮﻭﺯﻳﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﻫﺮ ﺩﺭﺧﺖ ﺳﺒﺰ ﺁﺗﺶ ‪‬ﻔﺘﻪ ﺍﺳﺖ ﺑﻄﻮﺭﻳﻜﻪ ﺍﮔﺮ ﺩﻭ ﭼﻮﺏﺗﺮ ﺑﻪ ﻫﻢ ﺳﺎﺋﻴﺪﻩ ﺷﻮﻧﺪ ﻣﻰﺳﻮﺯﻧﺪ ﻭ ﺁﺗﺶ ﻣﻰﮔﲑﻧﺪ‪ .‬ﺁﺗﺶ ﺳﻮﺯﻯ ﺟﻨﮕﻠﻬﺎ ﻛﻪ ﺩﺭ »ﻋﺼﺮ« ﺧﻮﺍﻫﺪ‬ ‫ﺁﻣﺪ ﺑﻮﺍﺳﻄﻪ ﺑﻪ ﻫﻢ ﺳﺎﺋﻴﺪﻩ ﺷﺪﻥ ﺩﺭﺧﺘﺎﻥ ﺟﻨﮕﻠﻰ ﺩﺭ ﺍﺛﺮ ﮔﺮﺩﺑﺎﺩﻫﺎﺳﺖ‪ .‬ﻭﱃ ﭼﻮﻥ ﺍﻟﻒ ﻭ ﻻﻡ »ﺍﻟﺸﺠﺮ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﺮﺍﻯ ﻋﻬﺪ ﺫﻫﲎ ﺍﺳﺖ ﻟﺬﺍ ﺍﺯ ﺁﻥ ﺩﺭﺧﺖ ﻣﻌﻠﻮﻣﻰ ﺩﺭ‬ ‫ﻧﻈﺮ ﺍﺳﺖ‪.‬‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺩﺭﺧﺖ ﻣﺮﺥ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺩﺭﺧﺖ ﻋﻔﺎﺭ )ﺑﺮ ﻭﺯﻥ ﻣﺪﺍﺭ(ﺩﻭ ﺩﺭﺧﺖ ﺍﻧﺪ ﻛﻪ ﺑﺎ ﺳﺎﺋﻴﺪﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺁﺗﺶ ﻣﻰﮔﲑﻧﺪ ﻭ ﻣﺸﺘﻌﻞ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬ ‫ﻭ ﺍﺯ ﻛﻠﻤﻪ » ﹶﻓﺎِﺫﺍ ﺍﹶﻧ‪‬ﺘ‪‬ﻢ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺗ‪‬ﻮﻗِﺪﻭ ﹶﻥ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻋﺮ‪‬ﺎ ﺑﺎ ﺳﺎﺋﻴﺪﻥ ﺁﻥ ﺩﻭ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﻰﺍﻓﺮﻭﺧﺘﻪﺍﻧﺪ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﺮﺍﺩ ﺍﺯ»ﺍﻟﺸﺠﺮ« ﳘﺎﻥ ﺩﻭ ﺩﺭﺧﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ‬ ‫ﺷﺮﻳﻔﻪ ﺍﺯ ﺍﻳﻦ ﻣﻄﻠﺐ‪ ،‬ﺗﻘﻮﻳﺖ ﻣﻌﺎﺩ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍﺋﻰ ﻛﻪ ﺍﺯ ﺩﺭﺧﺖ ﺳﺒﺰ ﻭﺗﺮ ﺁﺗﺶ ﺳﻮﺯﺍﻥ ﺧﺎﺭﺝ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺍﺳﺘﺨﻮﺍﻥ ﭘﻮﺳﻴﺪﻩ ﺁﺩﻡ ﺯﻧﺪﻩ ﺑﲑﻭﻥ ﺁﻭﺭﺩ‪.‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺮﺥ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺯﻭﺩ ﻣﺸﺘﻌﻞ ﻣﻰﺷﻮﺩ ﻭ ﻋﻔﺎﺭ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺑﺎﺁﻥ ﺁﺗﺶ ﻣﻰﺍﻓﺮﻭﺯﻧﺪ‪.‬‬ ‫_______________________________________________‬

‫ﺧﻀﻊ = ﺧﻀﻮﻉ ﭼﻨﺎﻥ ﻛﻪ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ ﺑﻪ ﻣﻌﲎ‪ :‬ﺗﻮﺍﺿﻊ‪ ،‬ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﱳ ﻭ ﺁﺭﺍﻣﻰ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﻧﻴﺰ ﺁﻧﺮﺍ ﻓﺮﻭﺗﲎ ﻭ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﱳ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻣﻴﺎﻥ‬ ‫ﺁﻥ ﻭ ﺧﺸﻮﻉ ﻛﻪ ﮔﺬﺷﺖ ﻓﺮﻗﻰ ﳕﻰﺩﺍﻧﺪ‪.‬‬ ‫]ﺍﺣﺰﺍﺏ‪ [٣٢:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺯﻧﺎﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﺳﺖ ﺧﻀﻮﻉ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻧﺎﺯﻙ ﻭ ﻧﺮﻡ ﺳﺨﻦ ﮔﻔﱳ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﳘﺎﻥ ﺳﺨﻦ ﮔﻔﱳ ﺑﺎ ﻧﺎﺯ ﻭ ﻋﺸﻮﻩ‬ ‫ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﻳﻚ ﻧﻮﻉ ﺗﻮﺍﺿﻊ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﻧﺮﻣﻰ )ﻭ ﻧﺎﺯ( ﻧﻜﻨﻴﺪ ﺗﺎ ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐ ﺩﺭ ﴰﺎ ﻃﻤﻊ ﻛﻨﺪ ﻭ ﺳﺨﻦ ﺑﻄﻮﺭ ﻣﺘﻌﺎﺭﻑ ﮔﻮﺋﻴﺪ‪.‬‬ ‫* ]ﺷﻌﺮﺍﺀ‪ [٤:‬ﺧﻀﻮﻉ ﺍﻋﻨﺎﻕ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻓﺘﺎﺩﻥ ﺁ‪‬ﺎﺳﺖ ﺩﺭ ﺍﺛﺮ ﺯﺑﻮﱏ ﻭ ﺧﻮﺍﺭﻯ‪ ،‬ﻭﱃ ﺍﺯ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﻃﺎﻋﺖ ﻭ ﻓﺮﻣﺎﻧﱪﺩﺍﺭﻯ ﻣﺮﺍﺩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻗﺮﺏ‬ ‫ﺖ ‪‬ﻣﺴ‪‬ﺘ‪‬ﻜﻴ‪‬ﻨ ﹰﺔ ِﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤِﺘ ِﻪ« ﻭﱃ‬ ‫ﺖ ﺍﹾﻟﺎﹶﺷ‪‬ﻴﺎ ُﺀ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ﹶﺫﻟﱠ ‪‬‬ ‫ﻀ ‪‬ﻌ ِ‬ ‫ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ :‬ﭼﻮﻥ ﺧﻀﻮﻉ ﺑﺎ ﻻﻡ ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﺍﻃﺎﻋﺖ ﺁﻳﺪ »ﺧﻀﻊ ﻟﻪ‪ :‬ﺍﻧﻘﺎﺩ« ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٤‬ﺁﻣﺪﻩ » ‪‬ﺧ ‪‬‬ ‫ﻉ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﹾﺤﺎ ‪‬ﺟ ِﺔ ﻭ ﺍ ﹾﻟﺠ‪‬ﻔﺎ َﺀ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﹾﻐِﲎ« ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ،٣١‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﻀﻮﻉ ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﲎ ﺍﺳﺖ‪.‬‬ ‫ﺢ ﺍﹾﻟﺨ‪‬ﻀ‪‬ﻮ ‪‬‬ ‫ﺩﺭ ﲨﻠﻪ »ﻣﺎ ﹶﺍ ﹾﻗ ‪‬ﺒ ‪‬‬ ‫ﺩﺭ ﺧﻠﺘﻤﻪ ﳐﻔﻰ ﳕﺎﻧﺪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ‪ :‬ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻭ ﻣﻮﺭﺩ ﻓﻮﻕ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻄﺄ = ﺍﺷﺘﺒﺎﻩ‪ .‬ﻣﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻄﺎ ﻭ ﺍﺷﺘﺒﺎﻩ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‪ .‬ﺍﻭ‪‬ﻝ ﺁﻧﻜﻪ ﻛﺎﺭﻯ ﻧﺎﺷﺎﻳﺴﺖ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺍﳒﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺧﻄﺎ ﻣﺴﺌﻮﻟﻴﺖ ﺁﻭﺭ ﻭ ﻣـﻮﺭﺩ‬ ‫ﺑﺎﺯﺧﻮﺍﺳﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺜﻞ ﺟﻬﺎﻟﺖ ﻋﻤﺪﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺟﻬﻞ« ﮔﺬﺷﺖ ﻣﺜﻞ ]ﺍﺳﺮﺍﺀ‪ [٣١:‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺸﺮﻛﺎﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﻭ ﺍﺭﺍﺩﻩ ﻣﻰﻛﺸﺘﻨﺪ ﻭ‬ ‫ﻋﻠﹼﺖ ﺧﻄﺎ ﺑﻮﺩﻥ ﳘﺎﻥ ﻧﺎﺷﺎﻳﺴﺖ ﺑﻮﺩﻥ ﺁﻥ ﻋﻤﻞ ﺍﺳﺖ‪.‬‬ ‫»ﺧﻄﺎﺀ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻜﺴﺮ ﺧﺎﺀ ﻭ ﻓﺘﺢ ﺁﻥ ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺭﺍ ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ‪ ،‬ﮔﻨﺎﻩ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻩ ﻳﺎ ﮔﻨﺎﻩ ﻋﻤﺪﻯ ﺍﺳﺖ ﺩﺭ‬ ‫ﳎﻤﻊ ﺁﻣﺪﻩ‪» :‬ﺧﻄﻰﺀ ﳜﻄﺎﺀ ﺧﻄﺎﺀ« ﺁﻥ ﮔﺎﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﮔﻨﺎﻩ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺑﺎﺷﺪ ﻭ ﺧﺎﻃﻰﺀ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻥ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺧﻄﺎﻛﺎﺭ ﺍﺳﺖ ﺭﺍﻏﺐ ﻧﻴﺰ ﺩﺭ ﻣﻔﺮﺩﺍﺕ‬ ‫ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﲤﺎﻡ ﮔﻨﺎﻫﺎﻥ ﻛﻪ ﺍﺯ ﺁ‪‬ﺎ ﲞﻄﺎ ﻭ ﺧﻄﻴﺌﻪ ﻭ ﺧﻄﺎﻳﺎ ﺗﻌﺒﲑ ﺷﺪﻩ ﳘﻪ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞﺍﻧﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] ،[٨١:‬ﻧﻮﺡ‪] ،[٢٥:‬ﻃﻪ‪.[٧٣:‬‬ ‫ﺩﻭ‪‬ﻡ ﺁﻥ ﻛﻪ ﻛﺎﺭ ﺷﺎﻳﺴﺘﻪﺍﻯ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻭﱃ ﺧﻼﻑ ﺁﻥ ﻭﺍﻗﻊ ﺷﻮﺩ ﻣﺜﻞ ﺁﻥ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺖ ﭘﺮﻧﺪﻩﺍﻯ ﺷﻜﺎﺭ ﻛﻨﺪ ﺍﺷﺘﺒﺎﻫﹰﺎ ﺍﻧﺴﺎﱏ ﺭﺍ ﻛﺸﺖ‪ .‬ﺍﻳﻦ ﺧﻄﺎ ﻗﺎﺑﻞ ﻋﻔﻮ ﻭ ﻏﲑ ﻣﺴﺌﻮﻝ‬ ‫ﺍﺳﺖ ﻭ ﻓﺎﻋﻞ ﺁﻥ ﺭﺍ ﳐﻄﻰﺀ ﮔﻮﻳﻨﺪ ﻧﻪ ﺧﺎﻃﻰﺀ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ [٥:‬ﻭ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪.[٩٢:‬‬ ‫ﺧﻄﺎﺀ ﻭ ﺍﺧﻄﺎﺀ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬ ‫ﺳﻮ‪‬ﻡ ﺁﻥ ﻛﻪ ﻛﺎﺭ ﺧﻼﰱ ﺭﺍ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻭ ﺍﺷﺘﺒﺎﻫﹰﺎ ﻛﺎﺭ ﺧﻮﰉ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺷﺨﺺ ﺩﺭﺑﺎﺭﻩ ﺍﺭﺍﺩﻩﺍﺵ ﻣﺬﻣﻮﻡ ﺑﻮﺩﻩ ﻭ ﺩﺭﺑﺎﺭﻩ ﻓﻌﻠﺶ ﻧﻴﺰ ﳑﺪﻭﺡ ﻧﻴﺴﺖ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺷ‪‬ﻖ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﻣﺼﺪﺍﻗﻰ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻗﺴﻢ ﺍﻭ‪‬ﻝ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺧﻄﺎﻯ ﻣﺴﺌﻮﻝ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺴﻢ ﺩﻭ‪‬ﻡ ﺍﺭﺍﺩﻩ ﺻﻮﺍﺏ ﻭ ﻓﻌﻞ ﺧﻄﺎ ﻭ ﺩﺭ ﻗﺴﻢ ﺳﻮ‪‬ﻡ ﺑﻪ ﻋﻜﺲ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻌﻴﲔ ﺍﻳﻦ ﺳﻪ ﻗﺴﻢ ﺍﺯ ﻣﻔﺮﺩﺍﺕ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﻄﺎ ﺑﺮ ﺳﻪ ﻣﻌﲎ ﺍﺳﺖ ﮔﻨﺎﻩ‪ ،‬ﺿﺪ‪ ‬ﻋﻤﺪ ﻭ ﺿﺪ‪ ‬ﺻﻮﺍﺏ ﻭ ﺩﺭ ﻣﻌﲎ ﺍﺧﲑ ﺍﻛﺜﺮ ﺑﺎ ﻣﺪ ﺁﻳﺪ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪ [٨١:‬ﺗﻮﺟﻴﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺣﻮﻁ« ﮔﺬﺷﺖ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪ [٢٨٦:‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺧﻄﺎ ﺑﻪ ﻣﻌﲎ ﺩﻭ‪‬ﻡ ﺑﺎﺷﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﺴﻴﺎﻥﻫﺎ ﻭ ﺧﻄﺎﻫﺎ ﻣﺆﺍﺧﺬﻩ ﺩﺍﺭﺩ ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﻧﺴﻴﺎﻥ ﻭ ﺧﻄﺎ ﺩﺭ ﺍﺛﺮ ﺍﳘﺎﻝ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﺎﺷﺪ‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﺮ ﭼﻨﺪ ﻋﺎﻣﻞ ﺩﺭ ﻣﻮﻗﻊ ﻧﺴﻴﺎﻥ ﻭ ﺧﻄﺎ ﻏﲑ ﳐﺘﺎﺭ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺷﺨﺺ ﳎﺮﻡ ﺁﻣﺪﻩ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻳﺎ ﭼﺮﺍ ﻣﺮﺍ ﻛﻮﺭ ﳏﺸﺮ ﻛﺮﺩﻯ ﺧﻄﺎﺏ ﺭﺳـﺪ‬ ‫]ﻃﻪ‪ [١٢٦:‬ﮔﺮ ﭼﻪ ﻣﺮﺍﺩ ﺍﺯ ﻧﺴﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﻭ ﺗﺮﻙ ﻋﻤﻞ ﺍﺳﺖ‪ .‬ﺍﳌﻨﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﺒﻪ ﺗﻮﺟﻴﻪ ﻣﺘﻘﲎ ﺩﺍﺭﺩ ﻛﻪ ﻗﺎﺑﻞ ﺗﻮﺟ‪‬ﻪ ﺍﺳﺖ‪.‬‬ ‫* ﺧﺎﻃﺌﻮﻥ ﻭ ﺧﺎﻃﺌﲔ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﻋﻤﺪﹰﺍ ﺧﻄﺎ ﻭ ﮔﻨﺎﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺜﻞ ]ﻗﺼﺺ‪ [٨:‬ﻭ ﺩﺭ ﺳﺎﺑﻖ ﮔﻔﺘﻴﻢ‪ :‬ﻛﻪ ﺧﺎﻃﻰﺀ ﺑﻪ ﮔﻨﺎﻫﻜـﺎﺭ‬ ‫ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﳐﻄﻰﺀ ﺑﻪ ﺧﻄﺎ ﻛﻨﻨﺪﻩ ﻣﻌﺬﻭﺭ‪ .‬ﺧﺎﻃﺌﻪ ﻣﺆﻧﺚ ﺧﺎﻃﻰ ﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﻋﻠﻖ‪ [١٦:‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﺣﺎﻗﺔ‪ [٩:‬ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻩ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ‬ ‫ﻣﺼﺪﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﺳﻢ ﻣﺼﺪﺭ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﻋﺎﻗﺒﺖ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ [١١٢:‬ﻫﺮ ﻛﻪ ﺧﻄﺎ ﻳﺎ ﮔﻨﺎﻫﻰ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﺑﻴﮕﻨﺎﻫﻰ ﺍﻓﻜﻨﺪ‪ ،‬ﺘﺎﱏ ﻭ ﮔﻨﺎﻫﻰ ﺁﺷﻜﺎﺭ ﺑﺪﻭﺵ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻼ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺧﻄﻴﺌﻪ ﺷ‪‬ﻖ ﺩﻭ‪‬ﻡ ﺧﻄﺎﺳﺖ ﻛﻪ ﺧﻄﺎﻯ ﻣﻌﺬﻭﺭ ﻭ ﻏﲑ ﻣﺴﺌﻮﻝ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻧﻴﺰ ﭼﻨﲔ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﺮﺩﻳﺪ ﻣﻴﺎﻥ ﺧﻄﻴﺌﻪ ﻭ ﺍﰒ ﻛﺎﻣ ﹰ‬ ‫ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺧﻄﻴﺌﻪ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻌﺼﻴﺖ ﮔﺮﻓﺘﻪ ﻣﻌﺼﻴﱴ ﻛﻪ ﻭ ﺑﺎﻝ ﺁﻥ ﺍﺯ ﻣﻮﺭﺩﺵ ﲡﺎﻭﺯ ﳕﻰﻛﻨﺪ ﻣﺜﻞ ﺗﺮﻙ ﺭﻭﺯﻩ ﻭ ﺧﻮﺭﺩﻥ ﺧﻮﻥ‪ ،‬ﻭ ﺍﰒ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻫﻰ ﮔﺮﻓﺘﻪ ﻛﻪ ﻭ‬ ‫ﺑﺎﻝ ﺁﻥ ﻣﺴﺘﻤ‪‬ﺮ ﺍﺳﺖ ﻣﺜﻞ ﻗﺘﻞ ﻧﻔﺲ ﻭ ﺳﺮﻗﺖ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﲢﻘﻴﻖ ﺷﺎﻳﺎﱏ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﺑﻪ ﺩﻳﮕﺮﻯ‪ ،‬ﺑﻪ ﺍﻣﺴﺎﻕ ﺁﻳﻪ ﭼﻨﺪﺍﻥ ﺟﻮﺭ ﺩﺭ ﳕﻰﺁﻳﺪ‪.‬‬ ‫ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺫﻳﻞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻧﺴﺒﺖ ﮔﻨﺎﻩ ﺑﻪ ﺩﻳﮕﺮﻯ ﺍﺳﺖ »ﹸﺛﻢ‪ ‬ﻳ ‪‬ﺮ ِﻡ ِﺑ ِﻪ ﺑ‪‬ﺮﻳﺌ ﹰﺎ« ﻧﺴﺒﺖ ﺗﺮﻙ ﺭﻭﺯﻩ ﻭ ﺧﻮﺭﺩﻥ ﺧﻮﻥ ﻣﺜ ﹰ‬ ‫ﻼ ﻛﺴﻰ‬ ‫ﻼ ﻃﺒﻴﻌﻰ ﻭ ﻣﻄﺎﺑﻖ ﻓﻬﻢ ﻣﻰﺷﻮﺩ ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺧﻄﺎﺋﻰ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﻣﺜ ﹰ‬ ‫‪‬ﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻄﻴﺌﻪ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺧﻄﺎﻯ ﻣﻌﺬﻭﺭ ﺑﮕﲑﱘ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻴﻢ ﺁﻥ ﻭﻗﺖ ﻣﻌﲎ ﺁﻳﻪ ﻛﺎﻣ ﹰ‬ ‫ﻼ ﭘﻮﱃ ﺑﺪﺯﺩﺩ ﺳﭙﺲ ﺁﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﺑﻴﮕﻨﺎﻫﻰ ﺍﻓﻜﻨﺪ ﮔﻨﺎﻫﻰ ﺑﺰﺭﮒ ﻣﺘﺤﻤﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺑﻜﺸﺪ ﻭ ﻳﺎ ﮔﻨﺎﻫﻰ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﻣﺜ ﹰ‬ ‫ﻛﻠﻤﻪ ﺧﻄﻴﺌﻪ ﺑﻪ ﻃﻮﺭ ﻣﻔﺮﺩ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻳﻜﻰ ﺁﻳﻪ ‪ ٨١‬ﺑﻘﺮﻩ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﺩﻳﮕﺮﻯ ﺁﻳﻪ ‪ ٨٢‬ﺷﻌﺮﺍﺀ ﻭ ﺳﻮ‪‬ﻣﻰ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪ .‬ﺍﻭ‪‬ﱃ ﺣﺘﻤﹰﺎ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺎﻩ ﻭ ﺩﻭ‪‬ﻣﻰ‬ ‫ﳏﺘﻤﻞ ﺍﺳﺖ ﻭ ﺳﻮ‪‬ﻣﻰ ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺧﻄﺎﻯ ﻣﻌﺬﻭﺭ ﺍﺳﺖ‪.‬‬ ‫ﻓﻘﻂ ﺍﻳﻦ ﺍﺷﻜﺎﻝ ﻣﻰﻣﺎﻧﺪ ﻛﻪ ﺁﻳﺎ ﺧﻄﻴﺌﻪ ﺑﺮ ﺧﻄﺎﻯ ﳏﺾ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﻳﺎ ﺑﺎ ﺁﻥ ﻓﻘﻂ ﺧﻄﺎ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﺪﻩ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ﻣ‪‬ﺆﻣِﻨﹰﺎ ‪‬ﺧ ﹶﻄﹰﺄ«‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻄﺐ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺭﻭﺑﺮﻭ ﺳﺨﻦ ﮔﻔﱳ‪ .‬ﺧﻄﺐ‪ ،‬ﳐﺎﻃﺒﻪ ﻭ ﲣﺎﻃﺐ ﺑﻪ ﻣﻌﲎ ﻣﺮﺍﺟﻌﻪ ﺩﺭ ﻛﻼﻡ ﺍﺳﺖ ﻭ ﺍﺯ ﳘﲔ ﺍﺳﺖ ﺧﻄﺒﻪ )ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﺿ‪‬ﻢ ﺁﻥ( ﻟﻜﻦ ﺧﻄﺒﻪ )ﺑﻀ‪‬ﻢ( ﳐﺘﺺ‬ ‫ﻣﻮﻋﻈﻪ ﺍﺳﺖ ﻭ ﺧﻄﺒﻪ )ﺑﻜﺴﺮ( ﳐﺼﻮﺹ ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺯﻥ‪ .‬ﻭ ﺍﺻﻞ ﺧﻄﺒﻪ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﺳﺘﮕﺎﺭ ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ ﺍﺳﺖ ﻣﺜﻞ ﺟﻠﺴﺔ ﻭ ﻗﻌﺪﺓ‪ ،‬ﻭﺻﻒ ﺩﻭ‪‬ﻣﻰ ﻓﻘﻂ‬ ‫ﺧﺎﻃﺐ ﻣﻰﺁﻳﺪ )ﻳﻌﲎ ﺧﻮﺍﺳﺘﮕﺎﺭ( ﻭ ﻭﺻﻒ ﺍﻭ‪‬ﱃ ﺧﺎﻃﺐ ﻭ ﺧﻄﻴﺐ ﺍﺳﺖ‪ .‬ﻭ ﺧﻄﺐ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺑﻪ ﻣﻌﲎ ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﲣﺎﻃﺐ ﺑﺴﻴﺎﺭ ﻣﻰﺷﻮﺩ‪) .‬ﻣﻔﺮﺩﺍﺕ(‪.‬‬

‫ﺩﺭ ﳎﻤﻊ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻄﺐ ﻛﺎﺭ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺭﻓﻴﻖ ﺧﻮﺩ ﺭﺍ ﺧﻄﺎﺏ ﻣﻰﻛﻨﺪ ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﺧﻄﺐ ﺟﻠﻴﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻄﺐ ﺑﻪ ﻣﻌﲎ ﺷﺄﻥ ﻭ‬ ‫ﺷﻐﻞ ﺍﺳﺖ ﺑﺰﺭﮒ ﺑﺎﺷﺪ ﻳﺎ ﻛﻮﭼﻚ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺍﻳﻦ ﲨﻠﻪ »ﻫﺬﺍ ﺧﻄﺐ ﻳﺴﲑ ﻭ ﺧﻄﺐ ﺟﻠﻴﻞ«‪.‬‬ ‫* ]ﻓﺮﻗﺎﻥ‪] ،[٦٣:‬ﻣﺆﻣﻨﻮﻥ‪ [٢٧:‬ﳐﺎﻃﺒﻪ ﭼﻮﻥ ﺑﺎ «ﰱ« ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﻣﻌﲎ ﻣﺮﺍﺟﻌﻪ ﻣﻰﺩﻫﺪ ﻳﻌﲎ ﺩﺭﺑﺎﺭﻩ ﻇﺎﳌﺎﻥ ﺑﻪ ﻣﻦ ﻣﺮﺍﺟﻌﻪ ﻧﻜﻦ ﻭ ﺑﺮﮔﺸﱳ ﻋﺬﺍﺏ ﺭﺍ ﳐﻮﺍﻩ‪.‬‬ ‫* ]ﻃﻪ‪] ،[٩٥:‬ﻳﻮﺳﻒ‪ [٥١:‬ﺧﻄﺐ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮ ﺍﺳﺖ ﻭ ﻋﻈﻤﺖ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ‬ ‫ﺐ ﰱ ﹶﺍ‪‬ﺑ ِﻦ ﺍﹶﰉ ﺳ‪‬ﻔﹾﻴﺎ ﹶﻥ« ﺧﻄﺒﻪ‪ ١٦٠ :‬ﺍﺯ ﺍﻳﻦ ﲨﻼﺕ ﻧﻴﺰ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﳏـﻞﹼ‬ ‫ﺨ ﹾﻄ ‪‬‬ ‫ﺡ« ﺧﻄﺒﻪ ‪ » ٣٥‬ﻫ ﹾﻠ ‪‬ﻢ ﺍ ﹾﻟ ‪‬‬ ‫ﺐ ﺍﻟﹾﻔﺎ ِﺩ ِ‬ ‫ﺨ ﹾﻄ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪِﻟﻠﹼ ِﻪ ‪‬ﻭ ِﺍ ﹾﻥ ﺍﹶﺗ‪‬ﻰ ﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ﺑِﺎ ﹾﻟ ‪‬‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ »ﹶﺍﹾﻟ ‪‬‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺧﻄﺐ ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﺷﺎﻳﺪ ﻧﺎﺩﺭ ﺑﺎﺷﺪ‪.‬‬ ‫* ]ﺹ‪] ،[٢٠:‬ﺹ‪.[٢٣:‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﮔﺮ ﻓﺼﻞ ﺑﻪ ﻣﻌﲎ ﻓﺎﺻﻞ ﺑﺎﺷﺪ ﻣﻌﲎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺩﺍﻭﺩ ﺣﻜﻤﺖ ﻭ ﻛﻼﻡ ﻓﺎﺻﻞ ﺑﲔ ﺍﳊﻖ‪ ‬ﻭ ﺍﻟﺒﺎﻃﻞ ﺩﺍﺩﱘ ﻭ ﺍﮔﺮ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻣﻌﲎ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﻪ ﺍﻭ‬ ‫ﻓﻬﻢ ﻭ ﺗﺸﺨﻴﺺ ﻛﻼﻡ ﺩﺍﺩﱘ ﻭ ﺍﻳﻦ ﺑﺎ ﻗﻀﺎﻭﺕ ﻭ ﻏﲑﻩ ﻣﻰﺳﺎﺯﺩ ﻟﺬﺍ ﺍﺯ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﻀﺎﻭﺕ ﻭ ﻓﻬﻢ ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﮔﻔﺖ ﻣﺮﺍ ﺑﺮ ﺁﻥ ﻛﻔﻴﻞ ﻛﻦ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ‬ ‫ﻣﻦ ﺩﻩ ﻭ ﻣﺮﺍ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﻣﻔﻠﻮﺏ ﻛﺮﺩ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪[٢٣٥:‬ﮔﻨﺎﻫﻰ ﺑﺮ ﴰﺎ ﻧﻴﺴﺖ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺯﻧﺎﻥ ﺑﺎ ﺍﺷﺎﺭﻩ ﮔﻮﺋﻴﺪ ﻳﺎ ﺩﺭ ﺩﻝ ﺧﻮﻳﺶ ‪‬ﺎﻥ ﻛﻨﻴﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻄﺒﻪﺩﺭ ﺁﻳﻪ‪ ،‬ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻂﹼ = ﻧﻮﺷﱳ ﻭ ﻧﻮﺷﺘﻪ‪» .‬ﺧﻂﹼ ﺑﺎﻟﻘﻠﻢ ﻭ ﻏﲑﻩ‪ :‬ﻛﺘﺐ« ]ﻋﻨﻜﺒﻮﺕ‪ [٤٨:‬ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻛﺘﺎﰉ ﳕﻰﺧﻮﺍﻧﺪﻯ ﻭ ﻧﻪ ﺑﺪﺳﺖ ﺧﻮﻳﺶ ﻛﺘﺎﰉ ﻣﻰﻧﻮﺷﱴ ﻭ ﮔﺮﻧﻪ ﺍﻫﻞ ﺑﺎﻃﻞ ﺍﺯ ﻛﺎﺭ‬ ‫ﻗﺮﺁﻥ ﺑﻪ ﺷﻚ‪ ‬ﺩﺭ ﻣﻰﺷﺪﻧﺪ‪.‬‬ ‫ﻂ ‪‬ﻣﺴ‪‬ﺘ‪‬ﻮﺭ‪ ‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﺪ‪‬ﻓﱠ ‪‬ﺘ ‪‬ﻴ ‪‬ﻦ‪ «...‬ﺍﻳﻦ ﻗﺮﺁﻥ ﻓﻘﻂ ﺧﻄﹼﻰ ﺍﺳﺖ ﻧﻮﺷﺘﻪ ﻣﻴﺎﻥ ﺩﻭ ﺟﻠﺪ ﻭ ﺩﺭ ﺧﻄﺒﻪ‪ ١٤٥‬ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﻡ ﺭﺍﺟﻊ‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٢٣‬ﻫﺴﺖ »ﻭ ﻫﺬﺍ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﺍِﻧ‪‬ﻤﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ ﱞ‬ ‫ﺑﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ »ﻭ‪‬ﻻ ﻳ‪ ‬ﻌﺮِﻓﹸﻮ ﹶﻥ ﺍِﻟﹼﺎ ‪‬ﺧﻄﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺯ ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ« ﳕﻰﺷﻨﺎﺳﻨﺪ ﻣﮕﺮ ﺧﻂ ﻗﺮﺁﻥ ﻭ ﻧﻮﺷﱳ ﺁﻥ ﺭﺍ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺘﻨﺪ ﺧﻄﹼﻪ ﺑﻪ ﻣﻌﲎ ﺭﺍﻩ ﻭ ﺧﻂ ﻫﻨﺪﺳﻰ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺩﺭ ﻣﻌﺎﱏ ﻧﻮﺷﱳ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻓﻘﻂ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﱳ ﻧﺪﺍﺷﺖ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺳﺎﻛﺖ ﺍﺳﺖ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ‬ ‫ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﳓﻀﺮﺕﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﻣﻰﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻣﺜﻼ ﺑﻪ ﺍﺗﻔﺎﻕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﺁﻥ ﺑﺰﺭﮔﻮﺗﺮ ﺩﺭ ﺍﻭﺍﺧﺮ ﻋﻤﺮ ﺧﻮﺩ‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﺩﻭﺍﺕ ﻭ ﺷﺎﻧﻪ ﮔﻮﺳﻔﻨﺪ ﺑﻴﺎﻭﺭﻳﺪ ﭼﻴﺰﻯ ﺑﺮﺍﻯ ﴰﺎ ﺑﻨﻮﻳﺴﻴﻢ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺍﺧﺘﻼﻑ ﻧﻜﻨﻴﺪ‪.‬‬ ‫ﳕﻰﺩﺍﱎ ﺩﺭ ﻛﺠﺎ ﺩﻳﺪﻩﺍﻡ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺳﻮﺭﻩ ﻗﺪﺭ ﻳﺎ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺎ ﺍﻧﮕﺸﺖ ﺧﻮﺩ ﺩﺭ ﺯﻣﲔ ﻧﻮﺷﺖ ﺑﻪ ﺍﺑﺎﺑﻜﺮ ﻭ ﻋﻤﺮ ﻓﺮﻣﻮﺩ ﲞﻮﺍﻧﻴﺪ‪ .‬ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﻓﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺳﻠﺐ ﻗﺪﺭﺕ ﳕﻰﻛﻨﺪ ﻓﻘﻂ ﻣﻰﮔﻮﻳﺪ‪ :‬ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺍﻳﻦ ﺩﻭ ﻛﺎﺭ ﳕﻰﻛﺮﺩﻯ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻄﻒ = ﺭﺑﻮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻄﻒ ﻭ ﺍﺧﺘﻄﺎﻑ ﺑﻪ ﺳﺮﻋﺖ ﺍﺧﺬ ﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺧﻄﻔﻪ ﺧﻄﻔ ﹰﺎ‪:‬ﺍﺳﺘﻠﺒﻪ ﺑﺴﺮﻋﺔ«‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [٢٠:‬ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺑﺮﻕ ﭼﺸﻤﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺑﺎﻳﺪ‪ .‬ﭼﻮﻥ ﺑﺮﻕ ﺯﺩﻥ ﺑﻪ ﺳﺮﻋﺖ ﺍﳒﺎﻡ ﻣﻰﮔﲑﺩ ﻟﺬﺍ »ﳜﻄﻒ« ﺁﻣﺪﻩ ﺍﺳﺖ ﮔﻮﺋﻰ ﺑﺮﻕ‪ ،‬ﭼﺸﻢ ﺭﺍ ﻣﻰﺭﺑﺎﻳﺪ‪] .‬ﻗـﺼﺺ‪[٥٧:‬‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﺍﺯ ﻫﺪﺍﻳﺖ ﭘﲑﻭﻯ ﺑﻜﻨﻴﻢ ﺍﺯ ﺷﻬﺮ ﺧﻮﻳﺶ ﺭﺑﻮﺩﻩ ﻣﻰﺷﻮﱘ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﺍﺳﺎﺭﺕ ﻣﺎ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﻧﺪ‪.‬‬ ‫* ]ﻋﻨﻜﺒﻮﺕ‪ [٦٧:‬ﻋﺎﺩﺕ ﻋﺮﺏ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﺩﺯﺩﻯ ﺑﻮﺩ ﻭﱃ ﺍﻫﻞ ﻣﻜﹼﻪ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻛﻌﺒﻪ ﺍﺯ ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻳﻬﺎ ﺩﺭ ﺍﻣﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻏﺎﺭﺗﮕﺮﺍﻥ ﺍﻃﺮﺍﻑ ﺣﺮﻡ ﺭﺍ ﻏﺎﺭﺕ ﻣﻰﻛﺮﺩﻧﺪ ﻭﱃ ﺑﻪ‬ ‫ﺣﺮﻡ ﺟﺴﺎﺭﺕ ﺭﻭﺍ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﻣﻘﺎﻡ ﺗﺬﻛﹼﺮ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻳﺎ ﻧﺪﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻣﺎ ﺣﺮﻡ ﺭﺍ ﳏﻞﹼ ﺍﻣﻦ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﺍﻃﺮﺍﻑ ﺍﻫﻞ ﻣﻜﹼﻪ ﺑﻮﺳﻴﻠﻪ ﻏﺎﺭﺗﮕﺮﺍﻥ‬ ‫ﺭﺑﻮﺩﻩ ﻣﻰﺷﻮﻧﺪ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﺑﺘﺎﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺑﻪ ﻧﻌﻤﺖ ﺁﻭﺭﺩﻩ ﻭ ﺑﻪ ﻧﻌﻤﺖ ﺧﺪﺍ ﻛﻔﺮ ﻣﻰﻭﺭﺯﻧﺪ؟!‪.‬‬ ‫* ]ﺻﺎﻓﺎﺕ‪» [١٠:‬ﺧﻄﻔﺔ« ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺭﺑﻮﺩﻥ ﻳﻌﲎ ﻣﮕﺮ ﺁﻥ ﻛﺲ ﻛﻪ ﺑﺮﺑﺎﻳﺪ ﺭﺑﻮﺩﻥ ﻣﻌﻬﻮﺩ ﭘﺲ ﺷﻬﺎﺏ ﻧﺎﻓﺬﻯ ﺍﺯ ﭘﻰ ﺍﻭ ﺷﻮﺩ‪ .‬ﺑﻴﻀﺎﻭﻯ ﻣﻰﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﻣﺮﺍﺩ ﺍﺯ ﺧﻄﻔﻪ‬ ‫ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﺍﺯ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﭺ‬ ‫‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺗﺎﺀ »ﺧﻄﻔﺔ« ﺑﺮﺍﻯ ﻗﻠﹼﺖ ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻥ ﺑﺮﺍﻯ ﻋﻬﺪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺑﺎﻳﺪ ﻭﺧﺘﺼﺮ ﺍﺯ ﻣﻼﺀ ﺍﻋﻠﻰ ﺭﺍ‪...‬‬ ‫_______________________________________________‬ ‫ﺧﻄﻮ = ﺧﻄﻮﻩ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺩﻭ ﭘﺎ ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻳﻜﺪﻓﻌﻪ ﮔﺎﻡ ﺑﺮﺩﺍﺷﱳ ﺍﺳﺖ )ﳎﻤﻊ ‪ -‬ﻣﻔﺮﺩﺍﺕ ‪ -‬ﻗﺎﻣﻮﺱ(ﻭ ﲨﻊ ﺁﻥ ﺩﺭ ﺍﻭ‪‬ﱃ ﺧﻄﻮﺍﺕ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ( ﻭ ﺩﺭ ﺩﻭ‪‬ﻣﻰ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﺑﺮ ﻭﺯﻥ ﺿﺮﺑﺎﺕ ﺍﺳـﺖ‬ ‫)ﻗﺎﻣﻮﺱ(‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [١٦٨:‬ﺗﺎﺑﻊ ﺷﺪﻥ ﺑﻪ ﺧﻄﻮﺍﺕ ﺷﻴﻄﺎﻥ ﭘﲑﻭﻯ ﺍﺯ ﺍﻭ ﻭ ﭘﺎ ﮔﺬﺍﺷﱳ ﺩﺭ ﺟﺎﻯ ﭘﺎﻯ ﺍﻭ ﺍﺳﺖ ﻭ ﺑﺎﻻﺧﺮﻩ ﻣﺮﺍﺩ‪ ،‬ﺗﺒﻌﻴﺖ ﺍﺯ ﻭﺳﺎﻭﺱ ﻭ ﺩﻏﺪﻩﻫﺎﻯ ﺍﻭ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺑﻠﻘﺮ ﻭ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻣﺮﻭﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﲨﻠﻪ ﺧﻄﻮﺍﺕ ﺷﻴﻄﺎﻥ ﻗﺴﻢ ﺑﻪ ﻃﻼﻕ‪ ،‬ﻧﺬﺭ ﺩﺭ ﻣﻌﺎﺻﻰ‪ ،‬ﻭ ﻫﺮ ﺳﻮﮔﻨﺪ ﺑﻪ ﻏﲑ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﺗﺒﻌﻴ‪‬ﺖ ﻭﺍﻗﻌﻰ ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺗﺎﺑﻊ ﭘﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺟﺎﻯ ﭘﺎﻯ ﻣﺘﺒﻮﻉ ﺑﮕﺬﺍﺭﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻭ ﺭﺍﻩ ﺭﻭﺩ‪ ،‬ﻫﺮ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﻰ ﺗﺎﺑﻊ ﻭﺳﺎﻭﺱ ﺷﻴﻄﺎﻥ ﺑﺎﺷﺪ ﭘﺎ ﺩﺭ ﺟﺎﻯ ﭘﺎﻯ ﺍﻭ‬ ‫ﮔﺬﺍﺷﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ ﺑﺪ ﲞﺖ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﺻﻮﺭﺕ ﲨﻊ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺑﻘﺮﻩ‪١٦٨:‬ﻭ‪ - ٢٠٨‬ﺍﻧﻌﺎﻡ‪ ،١٥٢:‬ﻧﻮﺭ‪ ٢١:‬ﻭ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺩﻣﻰ ﺩﺭ ﻣﺴﲑ ﺯﻧﺪﮔﻰ ﺗﺎﺑﻊ ﻫﻮﻯ ﻭ ﺗﺴﻮﻳﻼﺕ ﺷﻴﻄﺎﱏ ﻧﺸﺪﻩ ﻭ ﺍﺯ‬ ‫ﺭﺍﻩ ﻭ ﻣﻨﻄﻖ ﺻﺤﻴﺢ ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﭘﻴﻐﻤﱪﺍﻥ ﭘﺎﻙ ﻋﺮﺿﻪ ﺷﺪﻩ ﭘﲑﻭﻯ ﳕﺎﻳﺪ‪.‬‬ ‫_______________________________________________‬

‫ﺧﻔﺖ = )ﻣﺜﻞ ﻓﻠﺲ( ﺁﻫﺴﺘﻪ ﺳﺨﻦ ﮔﻔﱳ ﺧﻔﻮﺕ ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺳﺎﻛﺖ ﻭ ﺁﺭﺍﻡ ﺷﺪﻥ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ »ﺧﻔﺖ ﺍﻟﺮﺟﻞ ﺑﺼﻮﺗﻪ« ﻳﻌﲎ ﺻﺪﺍﻳﺶ ﺭﺍ ﺑﻠﻨﺪ ﻧﻜـﺮﺩ ﻭ‬ ‫»ﺧﺎﻓﺖ ﺑﻘﺮﺍﺋﺘﻪ ﳐﺎﻓﺔ« ﻗﺮﺍﺋﺖ ﺭﺍ ﺑﺎ ﺁﻭﺍﺯ ﺑﻠﻨﺪ ﳔﻮﺍﻧﺪ‪] .‬ﺍﺳﺮﺍﺀ‪ [١١٠:‬ﳕﺎﺯﺕ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺑﺎ ﺻﺪﺍﻯ ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﳐﻮﺍﻥ ﻭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺭﺍﻫﻰ ﺑﺮ ﮔﺰﻳﻦ‪.‬‬ ‫ﺗﻔﺼﻴﻞ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻬﺮ« ﻓﺮﻳﺎﺩ ﻭ ﻣﺮﺍﺩ ﺍﺯ »ﲣﺎﻓﺖ« ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺧﻮﺍﻥ ﻧﻴﺰ ﻧﺸﻨﻮﺩ‪.‬‬ ‫* ]ﻃﻪ‪ [١٠٣:‬ﻣﻴﺎﻥ ﺧﻮﻳﺶ ﺁﻫﺴﺘﻪ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﻛﻪ ﺗﻮﻗﻒ ﻧﻜﺮﺩﻳﺪ ﻣﮕﺮ ﺩﻩ ﺭﻭﺯ‪] .‬ﻗﻠﻢ‪ [٢٣:‬ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺁﺭﺍﻣﻰ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻣﺮﻭﺯ ﻓﻘﲑﻯ ﺩﺭ ﺁﻥ ﺑﺎﻍ ﭘﻴﺶ ﴰﺎ‬ ‫ﻧﻴﺎﻳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻔﺾ = ﻓﺮﻭﺩ ﺁﻭﺭﺩﻥ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻔﺾ ﺿﺪ‪ ‬ﺭﻓﻊ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺭﺍﺣﱴ ﻭ ﺳﲑ ﺁﺭﺍﻡ ﻣﻰﺑﺎﺷﺪ‪] .‬ﺍﺳﺮﺍﺀ‪ [٢٤:‬ﺑﺮﺍﻯ ﺁﻥ ﺩﻭ ﺑﺎﻝ ﺗﻮﺍﺿﻊ ﺭﺍ ﻓﺮﻭﺩ ﺁﻭﺭ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ‬ ‫ﺗﻮﺍﺿﻊ ﺭﺍ ﻓﺮﻭﺩ ﺁﻭﺭ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻨﺎﺡ« ﻣﻔﺼﻼ ﺻﺤﺒﺖ ﺷﺪ‪.‬‬ ‫]ﺣﺠﺮ‪ [٨٨:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻔﺾ ﺟﻨﺎﺡ ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﲎ ﻭ ﻣﻬﺮﺑﺎﱏ ﺑﺎ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺪﺍﻥ ﻣﺄﻣﻮﺭ ﺑﻮﺩ‪.‬‬ ‫]ﻭﺍﻗﻌﺔ‪ [٣:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﺻﻒ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻳﻌﲎ ﻓﺮﻭﺩ ﺁﻭﺭﻧﺪﻩ ﻭ ﺑﺎﻻ ﺑﺮﻧﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﻴﺎﻣﺖ ﻣﺮﺩﻣﻰ ﺭﺍ ﻓﺮﻭﺩ ﻣﻰﺁﻭﺭﺩ ﻭ ﻣﺮﺩﻣﻰ ﺭﺍ ﺑﺎﻻ ﻣﻰﺑﺮﺩ‪ .‬ﻭ ﺍﺯ ﺣﺴﻦ ﻣﻔﺴ‪‬ﺮ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ‪:‬‬ ‫ﻗﻮﻣﻰ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ‪‬ﺸﺖ ﺑﺎﻻ ﻛﻨﺪ‪ .‬ﻃﱪﺳﻰ ﻣﻰﮔﻮﻳﺪ ﺟﺎﻣﻊ ﺍﻳﻦ ﺩﻭ ﻗﻮﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻗﻴﺎﻣﺖ ﻣﺮﺩﻣﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻋﺰﻳﺰ ﻭ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﺑﻮﺩﻧﺪ ﭘﺎﺋﲔ‬ ‫ﻣﻰﺑﺮﺩ ﻭ ﺑﺎ ﺑﺮﺩﻥ ﺑﻪ ﺁﺗﺶ ﺫﻟﻴﻞ ﻣﻰﮔﺮﺩﺍﻧﺪ ﻭ ﻣﺮﺩﻡ ﺩﻳﮕﺮ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺫﻟﻴﻞ ﺑﻮﺩﻧﺪ ﺑﺎ ﻭﺭﻭﺩ ﺑﻪ ‪‬ﺸﺖ ﻋﺰﻳﺰ ﻭ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﻣﻰﳕﺎﻳﺪ‪.‬‬ ‫ﺖ ﻫ‪‬ﺒﺎ ًﺀ ‪‬ﻣ‪‬ﻨ‪‬ﺒﺜﹼﹰﺎ« ﻭ ﺁﻥ ﭼﻨﺎﻧﻜﻪ‬ ‫ﺖ ﺍ ﹾﻟﺠِﺒﺎ ﹸﻝ ‪‬ﺑﺴ‪‬ﹰﺎ ﻓﹶﻜﺎ‪‬ﻧ ‪‬‬ ‫ﺽ ‪‬ﺭﺟ‪‬ﹰﺎ ‪‬ﻭ ‪‬ﺑﺴ‪ِ ‬‬ ‫ﺖ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ‪‬‬ ‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻗﻴﺎﻣﺖ ﺯﻳﺮ ﻭ ﺭﻭ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎ ﺑﻌﺪ ﺁﻥ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ »ﺍِﺫﺍ ‪‬ﺭﺟ‪ِ ‬‬ ‫ﻣﻰﺑﻴﻨﻴﺪ ﺍﺯ ﺩﺭ ﻫﻢ ﺭﳜﱳ ﻭ ﺯﻳﺮ ﻭ ﺭﻭ ﺷﺪﻥ ﺣﻜﺎﻳﺖ ﺩﺍﺭﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻔﻒ = ﺧﻒ‪) ‬ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺧﻔﹼﺖ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﻓﺘﺢ ﺁﻥ( ﺑﻪ ﻣﻌﲎ ﺳﺒﻜﻰ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻔﻴﻒ ﺩﺭ ﻣﻘﺎﺑﻞ ﺛﻘﻴﻞ ﺍﺳﺖ‪ .‬ﲣﻔﻴﻒ ﺑﻪ ﻣﻌﲎ ﻳﺒﻚ ﻛﺮﺩﻥ ﺍﺳﺖ‬ ‫»ﺧﻔﹼﻔﻪ‪ :‬ﺿﺪ‪ ‬ﺛﻘﻠﻪ« ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٧٨:‬ﺁﻥ ﲣﻔﻴﻒ ﻭ ﻣﺮﲪﱴ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎﺳﺖ‪ .‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٨٦:‬‬ ‫ﺧﻔﺎﻑ ﺩﺭ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ [٤١:‬ﲨﻊ ﺧﻔﻴﻒ ﭼﻨﺎﻧﻜﻪ ﺛﻘﺎﻝ ﲨﻊ ﺛﻘﻴﻞ ﺍﺳﺖ ﻳﻌﲎ ﺳﺒﻜﺒﺎﺭﺍﻥ ﻭ ﺳﻨﮕﻴﻨﺒﺎﺭﺍﻥ ﺑﻪ ﺟﻨﮓ ﺑﲑﻭﻥ ﺭﻭﻳﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎ ﺍﻣﻮﺍﻝ ﻭ ﺟﺎ‪‬ﺎ ﺟﻬﺎﺩ ﻛﻨﻴﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ‬ ‫ﺛﻘﻴﻞ ﺑﻮﺩﻥ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﺍﺯ ﺑﲑﻭﻥ ﺭﻓﱳ ﺍﺳﺖ ﺍﻣﺜﺎﻝ ﺍﻭﻻﺩ‪ ،‬ﻧﺒﻮﺩﻥ ﺯﺍﺩ ﻭ ﺭﺍﺣﻠﻪ‪ ،‬ﻛﺜﺮﺕ ﻣﺸﻐﻠﻪ ﻭ ﻏﲑﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺳﺒﻚ ﺑﻮﺩﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﺍﺳﺖ‪.‬‬ ‫* ]ﺯﺧﺮﻑ‪ [٥٤:‬ﻣﻌﲎ ﲢﺖ ﺍﻟﻠﻔﻈﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﻮﻡ ﺧﻮﻳﺶ ﻃﻠﺐ ﺳﺒﻜﻰ ﻛﺮﺩ ﻛﻪ ﺑﺮ ﺭﻭﻯ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ ﻭ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺁﻳﺎﺕ ﻣﺎ ﻗﺒﻞ ﻛﻪ ﻓﺮﻋﻮﻥ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺖ‪ :‬ﺁﻳﺎ‬ ‫ﺣﻜﻮﻣﺖ ﻣﺼﺮ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺍﻳﻦ ‪‬ﺮﻫﺎ ﺩﺭ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻥ ﻛﺎﺥ ﻣﻦ ﺟﺎﺭﻯ ﻧﻴﺴﺖ؟ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ‪ :‬ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺳﺒﻜﺒﺎﺭﻯ ﺩﺭ ﺍﻃﻠﻌﺖ ﻭﺍﺩﺍﺭ ﻛﺮﺩ‬ ‫ﭘﺲ ﺍﺯ ﻭﻯ ﺍﻃﺎﻋﺖ ﳕﻮﺩﻧﺪ‪.‬‬ ‫* ]ﳓﻞ‪ [٨٠:‬ﺁ‪‬ﺎ ﺭﺍ ﺳﺒﻚ ﻣﻰﴰﺎﺭﻳﺪ ﺩﺭ ﺭﻭﺯ ﻛﻮﭺ ﻭ ﺩﺭ ﺭﻭﺯ ﺍﻗﺎﻣﺖ‪] .‬ﺭﻭﻡ‪ [٦٠:‬ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﻧﺪﺍﺭﻧﺪ ﺗﻮ ﺭﺍ ﺑﻪ ﺳﺒﻜﺴﺮﻯ ﻭﺍ ﻧﺪﺍﺭﺩ ﺍﺳﺘﺨﻔﺎﻑ ﺩﺭ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻭ ﺳﻮ‪‬ﻡ ﺩﺭ ﻣﻘﺎﻡ ﺫﻡ‬ ‫ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺳﺒﻜﺴﺮﻯ ﻭ ﻋﺪﻡ ﺗﺼﻤﻴﻢ ﻭ ﰉ ﺍﺭﺍﺩﮔﻰ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻋﺮﺍﻑ‪] ،[٩:‬ﻣﺆﻣﻨﻮﻥ‪ [١٠٣:‬ﻭ ﻗﺎﺭﻋﻪ ‪ ٨‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺒﻚ ﺑﻮﺩﻥ ﻣﻴﺰﺍ‪‬ﺎﺳﺖ‪ ،‬ﺩﺭ »ﻭﺯﻥ« ﺧﻮﺍﻫﺪ ﺁﻣﺪﻛﻪ ﻇﺎﻫﺮﹰﺍ ﻭﺯﻥ ﻓﻘﻂ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺑﻠﻜﻪ ﺳﺒﺐ‬ ‫ﺳﺒﻜﻰ ﺣﺴﻨﺎﺕ ﺳﺒﻜﻰ ﺣﺴﻨﺎﺕ ﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻔﻰ = ﺧﻔﺎﺀ‪ :‬ﭘﻨﻬﺎﱏ‪ .‬ﺎﱏ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٥:‬ﭼﻴﺰﻯ ﺩﺭ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﺑﺮ ﺧﺪﺍ ‪‬ﺎﻥ ﻭ ﭘﻮﺷﻴﺪﻩ ﳕﻰﻣﺎﻧﺪ ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻓﻌﻞ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺍﺯ ﺑﺎﺏ ﺿﺮﺏ ﻳﻀﺮﺏ ﻣﺘﻌﺪﻯ ﻭ ﺑﻪ ﻣﻌﲎ ﻇﺎﻫﺮ ﻛﺮﺩﻥ ﻭ ﭘﻨﻬﺎﻥ ﳕﻮﺩﻥ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺍﺯ ﺍﺿﺪﺍﺩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻭ‬ ‫ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ ﻻﺯﻡ ﻭ ﺑﻪ ﻣﻌﲎ ﻻﺯﻡ ﻭ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﱏ ﺑﻪ ﻛﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻭﱃ ﺛﻼﺛﻰﻫﺎﻯ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ ﻭ ﺑﻪ ﻣﻌﻨﺎﻯ ﭘﻨﻬﺎﻥ ﻭ ﭘﻮﺷﻴﺪﮔﻰ ﺁﻣﺪﻩ ﺍﺳﺖ‬ ‫‪.‬‬ ‫ﺍﺧﻔﺎﺀ‪ :‬ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﻣﻘﺎﺑﻞ ﺍﻋﻼﻥ ﻭ ﺍﺑﺪﺍﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﳑﺘﺤﻨﻪ‪ [١:‬ﻭ ﳓﻮ ]ﺑﻘﺮﻩ‪.[٢٨٤:‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺧﻔﺎﺀ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﺯﺍﻟﻪ ﺧﻔﺎﺀ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻌﲎ ﺁﻳﻪ ]ﻃﻪ‪ [١٥:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﭘﺮﺩﻩ ﺁﻥ ﺭﺍ ﺯﺍﻳﻞ ﻛﻨﻢ ﻭ ﺁﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﳕﺎﱘ ﺍﻳﻦ ﻗﻮﻝ ﺩﺭ ﳎﻤﻊ ﺍﺯ‬ ‫ﺍﺑﻮﻋﺒﻴﺪﻩ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﻭﱃ ﻗﺎﻣﻮﺱ ﻭ ‪‬ﺎﻳﻪ ﻭ ﻣﻔﺮﺩﺍﺕ ﺍﺧﻔﺎﺀ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﻥ ﺩﺍﺷﱳ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻌﻴﺪ ﺑﻪ ﻧﻈﺮ‬ ‫ﻣﻰﺭﺳﺪ ﻛﻪ ﺁﻳﻪ ﻓﻮﻕ ﺑﺮ ﺧﻼﻑ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺑﻪ ﻣﻌﲎ ﺍﻇﻬﺎﺭ ﺑﺎﺷﺪ‪ .‬ﮔﺮﭼﻪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺧﻔﺎﺀ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﻇﻬﺎﺭ ﻭ ﭘﻮﺷﻴﺪﻥ ﻫﺮ ﺩﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺘﺨﻔﺎﺀ‪ :‬ﻃﻠﺐ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﻧﺴﺎﺀ‪ [١٠٨:‬ﻳﻌﲎ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﳐﻔﻰ ﻛﻨﻨﺪ ﻭﱃ ﳕﻰﺧﻮﺍﻫﻨﺪ ﺍﺯ ﺧﺪﺍ ﭘﻨﻬﺎﻥ ﺩﺍﺭﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺑﺎ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫* ]ﻫﻮﺩ‪ [٥:‬ﺑﺪﺍﻥ ﺁ‪‬ﺎ ﺳﻴﻨﻪ ﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﻨﺪ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﳐﻔﻰ ﺑﺪﺍﺭﻧﺪ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺛﲎ« ﮔﺬﺷﺖ ]ﺭﻋﺪ‪ [١٠:‬ﻳﻌﲎ ﺁﻧﻜﻪ ﺩﺭ ﺷﺐ ﺧﻮﺩ ﺭﺍ‬ ‫ﭘﻨﻬﺎﻥ ﻣﻰﻛﻨﺪ ﻳﺎ ﺩﺭ ﺭﻭﺯ ﺁﺷﻜﺎﺭﺍ ﺭﺍﻩ ﺭﻭﻧﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺧﺎﻓﻴﻪ‪ :‬ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﻴﺪﻩ ﻭ ﺷﻰﺀ ﭘﻨﻬﺎﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺣﺎﻗﺔ‪ [١٨:‬ﺁﻥ ﺭﻭﺯ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻳﺪ ﻭ ﻫﻴﭻ ‪‬ﺎﱏ ﻛﻪ ﺍﺯ ﴰﺎﺳﺖ‪ ،‬ﭘﻨﻬﺎﻥ ﳕﻰﻣﺎﻧﺪ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﺍﺳﻢ ﻓﺎﻋﻞ‬ ‫ﺍﺳﺖ‪.‬‬ ‫* ﺧﻔﻴﻪ‪ :‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﱏ‪] .‬ﺍﻋﺮﺍﻑ‪ [٥٥:‬ﻳﻌﲎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﲞﻮﺍﻧﻴﺪ ﺑﺎ ﺗﻀﺮ‪‬ﻉ ﻭ ﭘﻨﻬﺎﱏ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﻀﺮ‪‬ﻉ‪ ،‬ﺁﺷﻜﺎﺭﺍ ﺑﻮﺩﻥ‬ ‫ﻣﻨﺎﺳﺐ ﻋﺒﻮﺩﻳﺖ ﻧﻴﺴﺖ ﻟﺬﺍ ﺑﻪ ﺟﺎﻯ ﺁﻥ‪ ،‬ﺗﻀﺮﻉ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺧﻮﺍﻧﺪﻥ ﺧﺪﺍ ﺁﺷﻜﺎﺭﺍ ﻭ ﺑﺎ ﺻﺪﺍ ﺍﺷﻜﺎﻝ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﺍﻭﻟﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ ،‬ﻓﻘﻂ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﻓﺮﻳﺎﺩ ﻣﻨﻬﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ‬ ‫ﻣﻀﻤﻮﻥ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [٢٠٥:‬ﺍﺳﺖ ﻭ ﺩﺭ »ﺟﻬﺮ« ﮔﺬﺷﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻓﺮﻳﺎﺩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻃﻪ‪ [٧:‬ﺍﮔﺮ ﺳﺨﻦ ﺁﺷﻜﺎﺭ ﮔﻮﺋﻰ ﺍﻭ ‪‬ﺎﻥ ﻭ ‪‬ﺎﻧﺘﺮ ﺭﺍ ﻣﻰﺩﺍﻧﺪ‪.‬‬ ‫ﺟﻬﺮ ﺑﻪ ﻗﻮﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﰱ ﺍﻟﻀﻤﲑ ﺭﺍ ﺁﺷﻜﺎﺭ ﻛﲎ ﻭ ﺳﺮ‪ ‬ﳘﺎﻥ ﺣﺪﻳﺚ ﻣﻜﻨﻮﻡ ﺩﺭ ﻧﻔﺲ ﺍﺳﺖ ﻭ ﺍﺧﻔﻰ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﻭ ﳐﻔﻰﺗﺮ ﺍﺯ ﺳﺮ‪ ‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﺮﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﳐﻔﻰ ﺑﺎﺷﺪ ﻳﻌﲎ ﺧﺪﺍ‪ ،‬ﺳﺨﻦ ﺁﺷﻜﺎﺭ ﻭ ﺳﺮ‪ ‬ﺎﻥ ﻭ ﺳﺮ‪‬ﻳﻜﻪ ﺣﺘ‪‬ﻰ ﺑﺮ ﺧﻮﺩ ﺷﺨﺺ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻣﻴﺪﺍﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺻﺎﺩﻗﲔ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺳﺮ‪ ‬ﺁﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻝ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻩﺍﻯ ﻭ ﺍﺧﻔﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺎﻃﺮﺍﺕ ﺭﺳﻴﺪﻩ ﺳﭙﺲ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩﺍﻯ‪.‬ﻗﻮﻝ ﺍﳌﻴﺰﺍﻥ ﻧﺰﺩﻳﻚ ﺑﻪ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮﻯ‬ ‫ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﭼﻨﺪﺍﻥ ﻣﻔﻴﺪ ﻧﻴﺴﺘﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﺪ = )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﳘﻴﺸﻪ ﺑﻮﺩﻥ‪ .‬ﻣﻜﺚ ﻃﻮﻳﻞ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺧﻠﻮﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﻠﻮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻰ ﺀ ﺍﺯ ﻋﺮﻭﺽ ﻓﺴﺎﺩ ﺑﻪ ﺩﻭﺭ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻳﻚ ﺣﺎﻟﺖ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﻧﻴﺰ‬ ‫ﻫﺮ ﺁﻧﭽﻪ ﺗﻐﻴﲑ ﻭ ﻓﻴﺎﺩ ﺩﻳﺮ ﻋﺎﺭﺿﺶ ﺷﻮﺩ ﻋﺮﺏ ﺁﻥ ﺭﺍ ﺑﺎ ﺧﻠﻮﺩ ﺗﻮﺻﻴﻒ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﺳﻨﮕﻬﺎﺋﻰ ﻛﻪ ﺩﻳﻚ ﺭﺍ ﺭﻭﻯ ﺁﻥ ﻣﻰﮔﺬﺍﺭﻧﺪ ﺧﻮﺍﻟﺪ ﮔﻮﻳﻨﺪ ﻧﻪ ﺑﺮﺍﻯ ﳘﻴﺸﻪ ﺑﻮﺩﻥ ﺑﻠﻜﻪ ﺑﺮﺍﻯ‬ ‫ﻣﻜﺚ ﻃﻮﻳﻞ ﻭ ﺯﻳﺎﺩ ﭘﺎﻳﺪﺍﺭ ﺑﻮﺩﻥ‪ .‬ﻣﻌﲎ ﺩﻭ‪‬ﻡ ﺭﺍ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻋﻴﻨﹰﺎ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﻟﺒﻘﺎ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﺑﻪ ﺁﻧﻜﻪ ﺑﺎ ﻛﺜﺮﺕ ﺳﻦ‪ ‬ﺟﻮﺍﻥ ﻣﺎﻧﺪﻩ ﮔﻮﻳﻨﺪ‪» :‬ﺧﻠﺪ ﺧﻠﻮﺩﹰﺍ«‪.‬‬ ‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٥‬ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩ‪» :‬ﺍﳋﻠﻮﺩ ﻫﻮﺍﻟﺪﻭﺍﻡ‪ «...‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ :‬ﺧﻠﺪ ﻭ ﺧﻠﻮﺩ ﺑﻪ ﻣﻌﲎ ﺩﻭﺍﻡ ﻭ ﺑﻘﺎ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺟﻮﺍﻥ ﻣﺎﻧﺪﻥ ﻭ ﺳﻨﮕﻬﺎﻯ ﺩﻳﻚ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‬ ‫ﺧﻠﻮﺩ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﺑﻪ ﻗﺪﻡ ﺑﻪ ﻗﺪﻡ ﺩﺭ ﭘﻰ ﻗﺎﻣﻮﺱ ﺍﺳﺖ ‪.‬‬ ‫ﻛﺸ‪‬ﺎﻑ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٥‬ﺑﻘﺮﻩ ﮔﻔﺘﻪ‪» :‬ﺍﳋﻠﺪ‪ :‬ﺍﻟﺜﺒﺎﺕ ﺍﻟﺪﺍﺋﻢ ﻭ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻼﺯﻡ ﺍﻟﺬﻯ ﻻ ﻳﻨﻘﻄﻊ« ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻋﲔ ﻋﺒﺎﺭﺕ ﻛﺸ‪‬ﺎﻑ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭﺟﻮﺩ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺁﻳﺎﺕ ]ﻫﻮﺩ‪١٠٧:‬ﻭ‪] ،[١٠٨‬ﺍﻧﻌﺎﻡ‪ [١٢٨:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﻠﻮﺩ ﺑﻪ ﻣﻌﲎ ﺩﻭﺍﻡ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺍﺳﺘﺜﻨﺎ ﺟﺎ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ]ﻧﺴﺎﺀ‪٥٧:‬ﻭ‪١٢٢‬ﻭ‪ [١٦٩‬ﻣﺎﺋﺪﻩ‪ ١١٩:‬ﺩﺭ ﺻﻮﺭﺗﻰ ﻣﻔﻴﺪ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻛﻪ »ﺍﺑﺪﹰﺍ« ﺻﺮﻓﹰﺎ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺗﺄﻛﻴﺪ ﺍﺳـﺖ ﻧـﻪ‬ ‫ﺗﺄﺳﻴﺲ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪ [٣٤:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺧﻠﺪ ﻋﻤﺮ ﺩﻧﻴﺎ ﺑﺎﺷﺪ ﻧﻪ ﳘﻴﺸﮕﻰ‪.‬‬ ‫ﺧﻠﻮﺩ‪ :‬ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ]ﻕ‪.[٣٤:‬‬ ‫ﻭﱃ ﺧﻠﺪ ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺷﺶ ﺑﺎﺭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪] ،[٥٢:‬ﻃﻪ‪] ،[١٢٠:‬ﻓﺼ‪‬ﻠﺖ‪ [٢٨:‬ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ‪.‬‬ ‫»ﺧﻠﺪﺍﻟﻴﻪ ﻭ ﺍﺧﻠﺪ ﺍﻟﻴﻪ« ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻭ ﺭﻛﻮﻥ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ‪ [١٧٦:‬ﳎﻤﻊ ﺁﻥ ﺭﺍ ﭼﺴﺒﻴﺪﻥ ﺑﻪ ﺯﻣﲔ ﻓﺮﻣﻮﺩﻩ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺘﻴﻢ ﺍﻭ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﺁﻳﺎﺕ ﻭ ﺍﻻ ﻣﻰﻛﺮﺩﱘ‬ ‫ﻟﻴﻜﻦ ﺍﻭ ﺑﻪ ﺯﻣﲔ ﭼﺴﺒﻴﺪ ﻭ ﺑﻪ ﺩﻧﻴﺎ ﻣﻴﻞ ﻛﺮﺩ ﻭ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ ﭘﲑﻭﻯ ﳕﻮﺩ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ [٩٣:‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺎﺗﻞ ﻣﺆﻣﻦ ﳐﻠﹼﺪ ﺩﺭ ﺁﺗﺶ ﺍﺳﺖ ﻭ ﻟﻮ ﺩﺍﺭﺍﻯ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﺁﻳﺎ ﻭﺍﻗﻌ ﹰﺎ ﻛﺴﻰ ﻛﻪ ﻣﺆﻣﲎ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺑﻜﺸﺪ ﻭ ﺧﻮﺩﺵ ﻣﺆﻣﻦ ﻭ ﻣﻌﺘﻘﺪ‬ ‫ﺑﻪ ﺧﺪﺍ ﺑﺎﺷﺪ ﺩﺭ ﻋﺬﺍﺏ ﳐﻠﹼﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳﺎ ﺑﺎﻻﺧﺮﻩ ﭘﺲ ﺍﺯ ﻣﻌﺬﹼﺏ ﺷﺪﻥ ﳒﺎﺕ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ؟‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺧﺼﻮﺹ ﻗﺎﺗﻞ ﻋﻤﺪﻯ ﻣﺆﻣﻦ ﺗﻐﻠﻴﻆ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﻪ ﺁﺗﺶ ﺟﺎﻭﻳﺪﺍﻥ ‪‬ﺪﻳﺪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺩﺍﻧﺴﺘﲎ ﻛﻪ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ [٤٨:‬ﻭ ﺁﻳﻪ ]ﺯﻣـﺮ‪[٥٣:‬‬ ‫ﺻﻼﺣﻴ‪‬ﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﻗﻴﺪ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﻗﻊ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻳﻪ ﻭﻋﺪﻩ ﺁﺗﺶ ﺍﺑﺪﻯ ﺩﺍﺩﻩ ﻭﱃ ﺩﺭ ﺣﺘﻤﻴ‪‬ﺖ ﺻﺮﻳﺢ ﻧﻴﺴﺖ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻭﺳﻴﻠﻪ ﺗﻮﺑﻪ ﻭ ﻳﺎ ﺷﻔﺎﻋﺖ ﲞﺸﻮﺩﻩ ﺷﻮﺩ‪.‬‬ ‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻳ‪‬ﺸﺎ ُﺀ« ﺑﻌﺪ ﺍﺯ ﺁﻳﻪﻣﺎ ﳓﻦ ﻓﻴﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‪) .‬ﻳﻌﲎ‬ ‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻣﺎ ﺩ‪‬ﻭ ﹶﻥ ﺫِﻟ ‪‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﺗﻔﻀﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﲨﻠﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻳﻪ »ِﺍﻥﱠ ﺍﻟﻠﹼ ‪‬ﻪ ﻻ ﻳ‪‬ﻐ‪‬ﻔِﺮﺍ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺁﻥ ﺑﺮﺍﻯ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹾﻞ‪ «...‬ﻗﻴﺪ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﺯ ﺍﺑﻮ ﳎﺪﺯ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺷﺮﻃﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻣﻨﻈﻮﺭ ﻛﺮﺩﻩ ﻳﻌﲎ ﺟﺰﺍﻯ ﻗﺎﺗﻞ ﻣﺆﻣﻦ ﺁﺗﺶ ﺍﺑﺪﻯ ﺍﺳﺖ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﳎﺎﺯﺍﺕ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﺍﺯ ﺍﺑﻮ ﺻﺎﱀ ﻧﻴﺰ ﻧﻘﻞ ﺷـﺪﻩ ﻭ‬ ‫ﻋﻴ‪‬ﺎﺷﻰ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻣﺮﻓﻮﻋﹰﺎ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﳕﻮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺟﺰﺍﻯ ﺍﻭﺳﺖ ﺍﮔـﺮ‬ ‫ﳎﺎﺯﺍﺕ ﻛﻨﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻗﺎﺗﻞ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﻨﺪ ﻭ ﻛﻔﹼﺎﺭﻩ ﺩﻫﺪ ﻭ ﺁﻥ ﺩﻭ ﻣﺎﻩ ﺭﻭﺯﻩ ﻭ ﺁﺯﺍﺩ ﻛﺮﺩﻥ ﻳﻚ ﺑﻨﺪﻩ ﻭ ﺍﻃﻌﺎﻡ ﺷﺼﺖ ﻓﻘﲑ )ﻛﻔﹼﺎﺭﻩ ﲨﻊ( ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭﻟﻴﺎﺀ ﻣﻘﺘﻮﻝ ﻗﺮﺍﺭ‬ ‫ﺑﺪﻫﺪ ﻛﻪ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻜﺸﻨﺪ ﻭ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨﺪ ﻋﻔﻮ ﻛﻨﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﮔﻨﺎﻩ ﺍﻭ ﻗﺎﺑﻞ ﻏﻔﺮﺍﻥ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﺪﻭﻥ ﺗﻮﺑﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻋﺬﺍﺑﺶ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻭﱃ‬ ‫ﺍﺣﺘﻤﺎﻝ ﻏﻔﺮﺍﻥ ﺧﺪﺍ ﺭﺍ ﳕﻰﺗﻮﺍﻥ ﺍﻧﻜﺎﺭ ﻛﺮﺩ ﻭ ﺷﺮﻃﻴﻜﻪ ﺩﺭ ﺑﺎﻻ ﻧﻘﻞ ﺷﺪ ﺑﻪ ﻗﻮ‪‬ﺕ ﺧﻮﺩ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪ .‬ﻭ ﺍﺯ ﺁﻳﻪ ‪ ٢٧٥‬ﺑﻘﺮﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻛﻞ ﺭﺑﺎ ﻭ ﻋﺪ‪‬ﻩ ﻋﺬﺍﺏ ﺍﺑﺪ ﺩﺍﺩﻩ‬ ‫ﺷﺪﻩ‪ ،‬ﺭ‪.‬ﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻛﻞ ﺭﺑﺎ ﺑﺪﺍﻥ ﺻﻮﺭﺕ ﺗﻮﺃﻡ ﺑﺎ ﻛﻔﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺗﻮﺃﻡ ﺑﺎ ﻛﻔﺮ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻗﺎﺑﻞ ﺩﻗﹼﺖ‬ ‫ﺁﻳﺎﺕ ﺯﻳﺮ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻮﺩ ﺍﻫﻞ ‪‬ﺸﺖ ﻭ ﺁﺗﺶ ﻛﺎﻣﻼ ﺟﺎﻯ ﺩﻗﹼﺖ ﻭ ﺗﺪﺑ‪‬ﺮ ﺍﺳﺖ ﻣﺎ ﺍﻭ‪‬ﻝ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﺳﭙﺲ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪.‬‬ ‫‪] -١‬ﻫﻮﺩ‪.[١٠٧-١٠٥:‬‬ ‫‪] -٢‬ﻫﻮﺩ‪.[١٠٨:‬‬ ‫‪] -٣‬ﺍﻧﻌﺎﻡ‪.[١٢٨:‬‬ ‫‪] -٤‬ﻧﺒﺎﺀ‪.[٢٣-٢١:‬‬ ‫ﻚ‬ ‫ﻚ« ﺁﻥ ﺭﺍ ﺍﺯ ﻗﻮ‪‬ﺕ ﻣﻴﺎﻧﺪﺍﺯﺩ ﻳﻌﲎ ﺁ‪‬ﺎ ﺩﺭ ﺁﺗﺶ ﳐﻠﹼﺪ ﻣﮕﺮ ﺩﺭ ﻭﻗﺘﻴﻜﻪ ﺧﺪﺍ ﺑﲑﻭﻥ ﺷﺪﻥ ﺭﺍ ﲞﻮﺍﻫﺪ ﻭ ﲨﻠﻪ »ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬ ‫ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺩﺭ ﺧﻠﻮﺩ ﺍﻫﻞ ﺁﺗﺶ ﺻﺮﻳﺢ ﺍﺳﺖ ﻭﱃ »ﺍِﻟﹼﺎ ﻣﺎ ﺷﺎ َﺀ ‪‬ﺭﺑ‪ ‬‬ ‫ﻓﹶﻌ‪‬ﺎﻝﹲ ﻟِﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﺀ ﻭﺍﻗﻊ ﺷﺪﱏ ﺍﺳﺖ )ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ( ﺑﺮ ﺧﻼﻑ ﺫﻳﻞ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻛﻪ ﭘﺲ ﺍﺯ ﺍﺳﺘﺜﻨﺎﺀ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻋ‪‬ﻄﺎ ًﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺠ‪‬ﺬﹸﻭﺫ« ﻳﻌﲎ ‪‬ﺸﺖ ﺁ‪‬ﺎ ﻋﻄﺎﺋﻰ‬ ‫ﻏﲑ ﻗﺎﺑﻞ ﻗﻄﻊ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻓﻘﻂ ﺑﺮﺍﻯ ﺁﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻣﺴﻠﻮﺏ ﺍﻟﻘﺪﺭﺓ ﻧﻴﺴﺖ ﻭ ﺍﻫﻞ ‪‬ﺸﺖ ﮔﺮﭼﻪ ﳐﻠﹼﺪ ﺍﻧﺪ ﺍﻣ‪‬ﺎ ﺧﺪﺍ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻗﺎﺩﺭ ﺍﺳﺖ‬ ‫ﻛﻪ ﺑﲑﻭﻧﺸﺎﻥ ﻛﻨﺪ‪ .‬ﻭﱃ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻏﲑ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬

‫ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﻣﻄﻠﻖ ﻭ ﺷﺎﻣﻞ ﳘﻪ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ ﻭﱃ ﭘﺲ ﺍﺯ ﻭﻋﺪﻩ ﺧﻠﻮﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻳﻌﲎ ﺩﺭ ﺁﺗﺶ ﳐ ﻠﹼﺪ ﺁﻥ ﻭﻗﺖ ﺧﻄﺎﺏ ﺭﺍ ﻣﺘﻮﺟﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ )ﺹ( ﻛﺮﺩﻩ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﮕـﺮ‬ ‫ﻭﻗﺘﻴﻜﻪ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﺧﺎﺭﺝ ﺷﻮﻧﺪ ﻭ ﺁﻣﺪﻥ ﺩﻭ ﺍﺳﻢ ﺣﻜﻴﻢ ﻭ ﻋﻠﻴﻢ ﻛﻪ ﺣﻜﺎﻳﺖ ﺍﺯ ﺣﻜﻤﺖ ﻭ ﺩﺍﻧﺎﺋﻰ ﺧﺪﺍ ﺩﺍﺭﻧﺪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﻭﺍﻗﻊ ﺷﺪﱏ ﺍﺳﺖ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﮔﺮﭼﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻄﻠﻖ ﻃﺎﻏﻴﺎﻥ ﺍﺳﺖ ﻭﱃ ﺁﻳﺎﺕ ﺫﻳﻞ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﻄﺎﻏﲔ« ﻛﻔﹼﺎﺭ ﻭ ﻣﻜﺬﺑﲔ ﺁﻳﺎﺕ ﺣﻖ ﻭ ﻣﻌﺎﺩﺍﻧﺪ ﻛﻪ ﺩﺭ ﺑﻴﺎﻥ ﻋﻠﹼﺖ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ِ» :‬ﺍﻧ‪ ‬ﻬ ‪‬ﻢ‬ ‫ﻛﺎﻧﻮﺍ ﻻ ‪‬ﻳﺮ‪‬ﺟ‪‬ﻮ ﹶﻥ ﺣِﺴﺎﺑﹰﺎ ‪‬ﻭ ﻛﹶﺬﱠﺑ‪‬ﻮﺍ ﺑِﺂﻳﺎﺗِﻨﺎ ﻛﹶﺬﹼﺍﺑﹰﺎ«‪.‬‬ ‫ﻭ »ﺍﺣﻘﺎﻑ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺣﻘﺐ« ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﻣﺪ‪‬ﺎﻯ ﺯﻳﺎﺩ ﻭ ﺯﻣﺎ‪‬ﺎﻯ ﻣﻔﺼ‪‬ﻞ ﺍﺳﺖ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻜﺬﺑﲔ ﻣﻌﺎﺩ ﻣﺪ‪‬ﺎﻯ ﺯﻳﺎﺩ ﻭ ﺳﺎﳍﺎﻯ ﻣﺘﻤﺎﺩﻯ ﺩﺭ ﺁﺗﺶ ﺧﻮﺍﻫﻨﺪ‬ ‫ﺑﻮﺩ ﻧﻪ ﳘﻴﺸﻪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﻭ ﺍﺯ ﺍﺳﺘﺜﻨﺎﻫﺎ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻮﺩ ﺍﻫﻞ ﻋﺬﺍﺏﺍﻧﺪ ﳘﻪ ﺑﺎ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻘﻴ‪‬ﺪ ﻣﻰﺷﻮﻧﺪ ﻭ ﺩﺭﺑـﺎﺭﻩ‬ ‫ﺁ‪‬ﺎﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻫﻞ ﺁﺗﺶ ﳐ ﻠﹼﺪﺍﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﲞﻮﺍﻫﺪ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﻫﺎ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﻯ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻗﻮﻯﺗﺮ ﺍﺯ ﳘﻪ ﺩﻭ ﻭﺟﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻭ‪‬ﻝ ﺁﻧﻜﻪ‪ :‬ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﻫﺎ ﺻﺮﻓﹰﺎ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ ﻳﻌﲎ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ ﻳﻌﲎ ﺍﻫﻞ ‪‬ﺸﺖ ﻭ ﺁﺗﺶ ﻫﺮ ﺩﻭ ﳐﻠﹼﺪﺍﻧﺪ ﻭﱃ ﺍﻳﻦ ﺧﻠﻮﺩ ﻃﻮﺭﻯ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺁﻥ ﻣﺴﻠﻮﺏ ﺍﻟﻘﺪﺭﺓ ﺑﺎﺷﺪ ﺧﺪﺍ ﻫﺮ ﻭﻗﺖ ﺧﻮﺍﺳﺖ ﺧﺎﺭﺟﺸﺎﻥ ﻣﻰﻛﻨﺪ ﺍﻣ‪‬ﺎ ﳔﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﻚ ﻓﹶﻌ‪‬ﺎﻝﹲ ﻟِﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ« ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ ﲪﻞ ﺍﺳﺖ ﻭ ﻻ ﺍﻗﻞﹼ ﺁﻥ ﺭﺍ ﳔﺪﻭﺵ ﻣﻰﻛﻨﺪ ﻭﱃ ﲨﻠﻪ »ﻋ‪‬ﻄﺎ ًﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺠ‪‬ﺬﹸﻭ ٍﺫ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‬ ‫ﻚ ﺣ‪‬ﻜﻴﻢ‪ ‬ﻋ‪‬ﻠﻴﻢ‪ِ - ‬ﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬ ‫ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﲨﻠﻪ »ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬ ‫ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺍﺳﺖ ﻭ ﺻﺮﻳﺢ ﺁﻥ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﺍﻳﻦ ﻋﻄﺎ ﻗﻄﻊ ﺷﺪﱏ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﻭ‪‬ﻡ ﺁﻧﻜﻪ‪ :‬ﺁﻳﻪ ﺍﻭ‪‬ﻝ )ﻭ ﻗﻬﺮﹰﺍ ﺁﻳﻪ ﺳﻮ‪‬ﻡ( ﺩﺭﺑﺎﺭﻩ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺪ‪‬ﺗﻰ ﺍﺯ ﺁﺗﺶ ﺁﺯﺍﺩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﻭﺍﻗﻊ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺩﺭ‬ ‫ﺣﺪﻭﺩ ‪ ١١‬ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺪ‪‬ﺗﻰ ﺧﻼﺹ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﲪﺮﺍﻥ ﻓﺮﻣﻮﺩ‪» :‬ﻫﺬﻩ ﰱ ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺭ« ﻭ ﻋﻤﺮ ﺑﻦ ﺍﺑﺎﻥ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﻋﺒﺪ ﺻﺎﱀ )ﻇﺎﻫﺮﹰﺍ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺷﻨﻴﺪﻡ ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ﺁﺗﺶ ﻣﻰﻓﺮﻣﻮﺩ »ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺑﺬﻧﻮ‪‬ﻢ ﻭ ﳜﺮﺟﻮﻥ ﺑﻌﻔﻮﺍﻟﻠﹼﻪ« ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺗﺎ ﺣﺪ‪‬ﻯ‬ ‫ﺍﺯ ﺍﻭ‪‬ﱃ ﺍﻋﻢ‪ ‬ﺍﺳﺖ ‪.‬‬ ‫ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﻳﺶ ﮔﻮﻳﺪ‪ :‬ﻣﻔﺴ‪‬ﺮﺍﻥ ﺩﺭﺑﺎﺭﻩ ﺍﺳﺘﺜﻨﺎﺀ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺍﻗﻮﺍﻝ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧﺪ ﺁﻧﮕﺎﻩ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺣﺴﻦ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺳﺘﺜﻨﺎ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ‬ ‫ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺷﻔﺎﻋﺖ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﺍﺯ ﺁﺗﺶ ﺧﺎﺭﺝ ﻣﻰﺷﻮﻧﺪ ﻭ ﺣﺘ‪‬ﻰ ﻛﺴﻰ ﻛﻪ ﻓﻘﻂ ﺩﺭ ﺭﻭﺯﻯ ﺍﺯ ﺭﻭﺯﮔﺎﺭ ﻻﺍﻟﻪ ﺍﻟﹼﺎ ﺍﻟﻠﹼﻪ ﮔﻔﺘﻪ ﺩﺭ ﺁﺗﺶ ﳕﻰﻣﺎﻧﺪ ﻫﺮ ﭼﻨﺪ ﺍﺻﻼ‬ ‫ﻋﻤﻞ ﺧﻮﰉ ﺍﳒﺎﻡ ﻧﺪﺍﺩﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺖ ﺻﺤﻴﺢ ﻭ ﻣﺴﺘﻔﻴﺾ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺭﳐﺸﺮﻯ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺭﺍ ﻫﻢ ﻗﺒﻮﻝ ﳕﻰﻛﻨﺪ ﺑﻠﻜﻪ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﺣﱴ ﻣﺮﺗﻜﺒﲔ ﻛﺒﺎﺋﺮ ﺍﺯ ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﻧﻴﺰ ﳐﻠﹼﺪ ﺩﺭﻧﺎﺭﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺗﻔﺼﻴﻼ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺍﻗﻮﺍﻝ ﻭ ﺗﻮﺟﻴﻬﺎﺕ ﺑﺴﻴﺎﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﮔﻔﺘﻪ‪ :‬ﺩﺭ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻋﻰ ﺍﺯ ﺟﺎﺑﺮ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬ ‫ﻚ« ﻓﺮﻣﻮﺩ ﺍﮔﺮ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﻛﺴﺎﱏ ﺍﺯ ﺍﺷﻘﻴﺎ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﺧﺎﺭﺝ ﻛﺮﺩﻩ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﻛﻨﺪ‪ ،‬ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺭﺍ ﻗﺮﺍﺋﺖ ﻛﺮﺩ ﺗﺎ ﺭﺳﻴﺪ ﺑﻪ »ﺍِﻟﹼﺎ ﻣﺎ ﺷﺎ َﺀ ‪‬ﺭﺑ‪ ‬‬ ‫ﻚ ﻓﹶﻌ‪‬ﺎﻝﹲ ﻟِﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ« ﺑﺮ ﲤﺎﻡ ﺁﻳﺎﺕ ﺧﻠﻮﺩ ﺣﺎﻛﻢ ﺍﺳﺖ ﻫﺮ ﺟﺎ ﻛﻪ ﻛﻠﻤﻪ »ﺧﺎﻟﺪﻳﻦ« ﺑﻴﺎﻳﺪ‬ ‫ﻚ ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬ ‫ﺍﺯ ﺍﺑﻮ ﺳﻌﻴﺪ ﺧﺪﺭﻯ ﻭ ﻳﺎ ﺍﺯ ﻛﺲ ﺩﻳﮕﺮﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﮔﻔﺘﻪ‪ :‬ﺁﻳﻪ »ﺍِﻟﹼﺎ ﻣﺎ ﺷﺎ َﺀ ِﺭﺑ‪ ‬‬ ‫ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ ﺁﳒﺎ ﻣﻠﺤﻮﻅ ﺍﺳﺖ‪.‬‬ ‫ﺁﻥ ﮔﺎﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻋﻘﻮﺑﺖ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﺪﺍ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭ ﺑﺴﺘﻪ ﺑﻪ ﺧﻮﺍﺳﺖ ﺍﻭﺳﺖ‪ ،‬ﺍﮔﺮ ﲞﻮﺍﻫﺪ ﳘﻪ ﻋﺬﺍﺏ ﻳﺎ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺮ ﺩﺍﺭﺩ ﺑﺮ ﻣﻴﺪﺍﺭﺩ ﻛﻪ ﺍﺭﺍﺩﻩ ﺍﻭ ﺩﺭ ﻫﺮ ﭼﻴﺰ‬ ‫ﻧﺎﻓﺬ ﺍﺳﺖ‪ .‬ﻭﱃ ﺁﻳﺎ ﻣﻰﺧﻮﺍﻫﺪ ﻳﺎ ﻧﻪ ﺍﻳﻦ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﻟﻨﭽﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺁﻣﺪﻩ ﻗﻮﻝ ﻣﺎ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻣﺮ ﻣﻮﻛﻮﻝ ﺑﻪ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺹ ‪ ٨٣‬ﺝ ‪ ٨‬ﮔﻮﻳﺪ‪ :‬ﺍﺷﻘﻴﺎ ﺩﺭ ﺗﺒﺪﻳﻞ ﻓﻄﺮﺕ ﺗﻮﺣﻴﺪ ﻣﺴﺘﻤﺮ ﺷﺪﻧﺪ ﺗﺎ ﻓﻄﺮﺕ ﺁ‪‬ﺎ ﺗﻐﻴﲑ ﻳﺎﻓﺖ ﻭ ﭼﻮﻥ ﺁﻳﺎﺕ ﺧﺪﺍ ﻣﺆﺛﺮ ﻧﺸﺪ‪ ،‬ﺩﺭ ﺗﻄﻬﲑ ﻓﻄﺮﺕ ﳏﺘﺎﺝ ﻋﻘﻮﺑﺎﺗﻰ ﺑـﺎﻻﺗﺮ ﺍﺯ‬ ‫ﻋﻘﻮﺑﺎﺕ ﺩﻧﻴﺎ ﺷﺪﻧﺪ‪ .‬ﺁﻥ ﺧﺒﺚ ﻭ ﳒﺎﺳﺖ ﻓﻘﻂ ﺑﺎ ﺁﺗﺶ ﺁﺧﺮﺕ ﻗﺎﺑﻞ ﺯﻭﺍﻝ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻣﻮﺟﺐ ﻋﺬﺍﺏ ﻛﻪ ﳘﺎﻥ ﳒﺎﺳﺖ ﺫﺍﺕ ﺑﺎﺷﺪ ﺑﺎ ﺳﻮﺧﱳ ﻭ ﻋﺬﺍﺏ ﺍﺯ ﺑﲔ ﺭﻓﺖ‪ ،‬ﻋﺬﺍﺏ ﺍﺯ‬ ‫ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻣﻘﺘﻀﺎﻯ ﺭﲪﺖ ﺑﻼ ﻣﻌﺎﺭﺽ ﻣﻰﻣﺎﻧﺪ‪ .‬ﲤﺎﻡ ﺷﺪ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﺮﺍﺩﺵ ﺍﺯ ﺍﻳﻦ ﺗﻘﺮﻳﺐ ﻋﺪﻡ ﺧﻠﻮﺩ ﻛﻔﹼﺎﺭ ﺩﺭ ﺁﺗﺶ ﺍﺳﺖ ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺳﺘﺜﻨﺎ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ ﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺧﺎﺭﺝ ﻛﻨﺪ ﻫﺮ ﭼﻨﺪ ﺧﺎﺭﺝ ﳔﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﺗﺸﻴﺎﻥ ﻣﺎﻧﻨﺪ‬ ‫‪‬ﺸﺘﻴﺎﻥ ﳔ ﻠﹼﺪﺍﻧﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺯ ﺁﻥ ﺧﺎﺭﺝ ﳕﻰﺷﻮﻧﺪ ﻭﱃ ﺍﻳﻦ ﺍﺑﺪﻳ‪‬ﺖ ﻣﻮﺟﺐ ﻣﺴﻠﻮﺏ ﺍﻟﻘﺪﺭﺓ ﺑﻮﺩﻥ ﺧﺪﺍ ﻧﻴﺴﺖ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﺎ ﺣﻖ ﺩﺍﺭﱘ ﺩﺭﺑﺎﺭﻩ ﺍﻳﺎﺕ ﺧﺪﺍﻭﻧﺪ ﻓﻜﺮ ﻭ ﺗﺪﺑ‪‬ﺮ ﻛﻨﻴﻢ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻩ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﳕﺎﺋﻴﻢ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺧﻠﻮﺩ ﺍﻫﻞ ﻋﺬﺍﺏ ﻭ ﺍﻳﻨﻜﻪ ﺍﺳﺘﺜﻨﺎﻫﺎ ﻓﻘﻂ ﺑﺮﺍﻯ‬ ‫ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺍﺳﺖ ﻭ ﻳﺎ ﻋﻤﻠﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ﺣﻘﻴﻘﺖ ﭘﻴﺶ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻋﻠﻢ ﺧﺪﺍﺳﺖ ﺑﻪ ﺁﻥ ﺗﺴﻠﻴﻢ ﻫﺴﺘﻴﻢ‪.‬‬ ‫ﭼﻨﺪ ﻣﺴﺌﻠﻪ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﺳﻪ ﻣﺴﺌﻠﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﳕﺎﺋﻴﻢ ‪.‬‬ ‫‪ -١‬ﺧﻠﻮﺩ ﻭ ﺟﺎﻭﺩﺍﱏ ﺑﻮﺩﻥ ﻳﻌﲎ ﭼﻪ ﻭ ﭼﻄﻮﺭ ﻣﺘﺼﻮ‪‬ﺭ ﺍﺳﺖ ﻣﻮﺟﻮﺩﻯ ﳘﻴﺸﻪ ﺩﺭ ﻳﻚ ﺣﺎﻝ ﺑﺎﺷﺪ ﻭ ﺗﻐﻴﲑ ﻭ ﻓﺴﺎﺩﻯ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻧﻴﺎﻳﺪ؟‪.‬‬ ‫‪ -٢‬ﺁﻳﺎ ﺧﻠﻮﺩ ﺩﺭ ﺁﺗﺶ ﻭ ‪‬ﺸﺖ ﺗﺪﺭﳚﹰﺎ ﻋﺎﺩﺕ ﻣﻰﺷﻮﺩ ﻭ ﺣﺎﻟﺖ ﺍﻭ‪‬ﻟﻴﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻳﺎ ﻧﻪ؟ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﻳﺎ ﺟﻬﻨ‪‬ﻤﻰﻫﺎ ﺩﺭ ﺍﺛﺮ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺍﺯ ﺍﺣﺴﺎﺱ ﺧﺬﺍﺏ‬ ‫ﺧﻼﺹ ﳕﻰﺷﻮﻧﺪ؟ ﺁﻳﺎ ‪‬ﺸﱴﻫﺎ ﺩﺭ ﺍﺛﺮ ﻟﺬﹼﺕ ﻳﻜﻨﻮﺍﺧﺖ ﺍﺣﺴﺎﺱ ﺣ ﻆﹼ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﳕﻰﺩﻫﻨﺪ؟‪.‬‬ ‫‪ -٣‬ﺁﻳﺎ ﺧﻠﻮﺩ ﺩﺭ ﺁﺗﺶ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﻇﻠﻢ ﻧﻴﺴﺖ؟ ﻛﺴﺎﻧﻴﻜﻪ ﻣﺜﻼ ﺷﺼﺖ ﺳﺎﻝ ﻛﻔﺮ ﻭﺭﺯﻳﺪﻩ ﻭ ﺁﻳﺎﺕ ﺧﺪﺍ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺑﺪ ﺑﺎ ﲤﺎﻡ ﺭﺳﺎﻧﺪﻩﺍﻧﺪ ﺁﻳﺎ‬ ‫ﻋﺬﺍﺏ ﺍﺑﺪﻯ ﺩﺭ ﺣﻖ‪ ‬ﺁ‪‬ﺎ ﺭﻭﺍﺳﺖ؟‬ ‫ﺩﺭﺑﺎﺭﻩ ﻣﻄﻠﺐ ﺍﻭ‪‬ﻝ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻣﻮﺟﻮﺩﺍﺕ ﻣﺎﺩ‪‬ﻯ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺍﺯ ﺣﻴﺚ ﻛﻤﻴ‪‬ﺖ ﺛﺎﺑﺖ ﻭ ﺍﺯ ﺣﻴﺚ ﻛﻴﻔﻴ‪‬ﺖ ﺩﺭ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪ‪‬ﻝ ﺍﻧﺪ‪ .‬ﻛﻤﻴ‪‬ﺖ ﻭ ﻭﺯﻥ ﻭ ﺍﻧﺪﺍﺯﻩ ﻣﺎﺩ‪‬ﻩ ﺛﺎﺑﺖ ﻭ ﰉ ﻛﻢ ﻭ‬ ‫ﻛﺎﺳﺖ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﳊﺎﻅ ﻛﻴﻔﻴ‪‬ﺖ‪ ،‬ﺍﺷﻴﺎﺀ ﺟﻬﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪ‪‬ﻝ ﻭ ﻓﻨﺎ ﻭ ﻓﺴﺎﺩ ﻭ ﺯﻭﺍﻝ ﺍﻧﺪ ﻭ ﻫﻴﭻ ﻭﻗﺖ ﺩﺭ ﻭﺿﻌﻰ ﻭ ﺣﺎﱃ ﺛﺎﺑﺖ ﻭ ﭘﺎﻳﺪﺍﺭ ﳕﻰﻣﺎﻧﻨﺪ‪ .‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺩﺭ‬

‫ﺩﻧﻴﺎﻯ ﻣﺎ ﺍﺻﻠﻰ ﺑﻪ ﻧﺎﻡ ﺍﺻﻞ ﻛﻬﻮﻟﺖ )ﺁﻧﺘﺮﻭﭘﻰ( ﺑﺮ ﲤﺎﻡ ﻣﻮ‪‬ﺍﺩ ﻭ ﻧﲑﻭﻫﺎ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ‪ ،‬ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻛﻪ ﺑﻪ ﺣﺎﻟﺖ ﺧﻮﺩ ﺭﻫﺎ ﺷﺪﻩ ﻭ ﺍﻣﺪﺍﺩﻯ ﺑﺪﺍﻥ ﻧﺮﺳﺪ ﺑﻪ ﻃﻮﺭ ﺗﺪﺭﻳﺞ ﺑﻪ ﺳﻮﻯ‬ ‫ﳘﻮﺍﺭﻯ ﻭ ﭘﲑﻯ ﻭ ﺳﻜﻮﻥ ﻣﻰﺭﻭﺩ‪ ،‬ﻋﻠﺖ ﻓﺴﺎﺩ ﻭ ﻣﺮﮒ ﺩﺭ ﻋﺎﱂ ﳘﲔ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﺍﺻﻞ ﺩﺭ ﺟﻬﺎﻥ ﻧﺒﻮﺩ ﺍﺻﻞ ﺑﻘﺎ ﻭ ﺛﺒﺎﺕ ﺩﺭ ﻋﺎﱂ ﺣﻜﻮﻣﺖ ﻣﻰﻛﺮﺩ ﻭ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﳐﻠﹼﺪ‬ ‫ﻣﻰﺷﺪﱘ ﻭ ﺍﺯ ﻣﺮﮒ ﻭ ﻓﻨﺎ ﺍﺛﺮﻯ ﻧﺒﻮﺩ‪.‬‬ ‫ﺩﺭ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ ﺍﺻﻞ ﻛﻬﻮﻟﺖ ﺍﺯ ﻣﻮ‪‬ﺍﺩ ﺑﺮﺩﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻥ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺧﻠﻮﺩ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺮﺯ ﻓﺎﺭﻕ ﻣﻴﺎﻥ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻭﺟـﻮﺩ‬ ‫ﻛﻬﻮﻟﺖ ﻭ ﻋﺪﻡ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺁﻗﺎﻯ ﻣﻬﻨﺪﺱ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ ﺫﺭﻩ ﰉ ﺍﻧﺘﻬﺎ ﺹ ‪ ٨٥‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺟﺮﻳﺎ‪‬ﺎ ﻭ ﻗﻮﺍﻧﻴﲎ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺮ ﻣﻮ‪‬ﺍﺩ ﻭ ﺍﻧﺮﮊﻳﻬﺎ ﺣﻜﻮﻣﺖ ﺩﺍﺭﺩ ﲤﺎﻣﹰﺎ ﻧﺎﺷﻰ ﻳﺎ‬ ‫ﻣﻨﻄﺒﻖ ﺑﺮ ﺩﻭ ﺍﺻﻞ ﺗﺮﻣﻮﺩﻳﻨﺎﻣﻴﻚ ﺍﺳﺖ ‪ ١‬ﺍﺻﻞ ﺑﻘﺎﺀ ﻭ ﺛﺒﺎﺕ ﻛﻤﻴ‪‬ﺖﻫﺎ ‪ ٢ -‬ﺁﻧﺘﺮﻭﭘﻰ ﻳﺎ ﻛﻬﻮﻟﺖ ﻳﻌﲎ ﺍﺻﻞ ﺍﳓﻄﺎﻁ ﻛﻴﻔﻴ‪‬ﺖﻫﺎ ﻭ ﺿﻌﻒ ﻭ ﺯﻭﺍﻝ ﺍﺭﺯﺷﻬﺎ‪ ...‬ﺑﺎ ﺑﺮﺩﺍﺷﱳ ﺁﻧﺘﺮﻭﭘﻰ‬ ‫)ﭘﲑﻯ ﻭ ﻛﻬﻮﻟﺖ( ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﻭ ﻣﺸﺨ‪‬ﺼﺎﺕ ﺁﺧﺮﺕ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻭ ﻻﺯﻣﻪ ﳘﻪ ﺁ‪‬ﺎ ﻟﻐﻮ ﺁﻧﺘﺮﻭﭘﻰ ﺍﺳﺖ ﺑﻄﻮﺭﻳﻜﻪ ﻛﻬﻮﻟﺖ ﻭ ﺁﻧﺘﺮﻭﭘﻰ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﻣﺮﺯ ﻭ ﻓﺎﺭﻕ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ‬ ‫ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺩﺭ ﺁﺧﺮﺕ ﺑﺎ ﺍﺭﺍﺩﻩ ﻧﺎﻓﺬ ﻭ ﻣﺆﺛﺮ ﺧﺪﺍ‪ ،‬ﺍﺻﻞ ﻛﻬﻮﻟﺖ ﻭ ﭘﲑﻯ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺮ ﺩﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻫﺮ ﭼﻴﺰ ﳐﻠﹼﺪ ﻣﻰﺷﻮﺩ ﻭ ﻛﻠﻤﻪ ﻓﻨﺎ ﻭ ﺯﻭﺍﻝ ﻭ ﭘـﲑﻯ ﺍﺯ ﻗـﺎﻣﻮﺱ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ ﺣﺬﻑ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺣﺘﻤﻰ ﺍﺳﺖ ﮔﺮﭼﻪ ﺗﺼﻮ‪‬ﺭ ﺁﻥ ﺑﺮﺍﻯ ﻣﺎ‬ ‫ﻣﺸﻜﻞ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺩﻭ‪‬ﻡ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺑﺎ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻥ ﺍﺻﻞ ﻛﻬﻮﻟﺖ ﺍﺯ ﺍﺷﻴﺎﺀ ﳘﻪ ﭼﻴﺰ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﻭ ﺟﻮﺍﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﮔﺬﺷﺖ ﺍﻳ‪‬ﺎﻡ‪ ،‬ﺳﻌﺎﺩﺕ ﺭﺍ ﺑﻪ ﻋﺎﺩﺕ ﻭ ﺳﲑﻯ ﻭ ﻋﺬﺍﺏ‬ ‫ﺭﺍ ﺑﻪ ﺭﺍﺣﱴ ﺗﺒﺪﻳﻞ ﳔﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﲔ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺑﻘﺮﻩ‪ [١٦٢:‬ﻭ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٨٨:‬ﻭﻋﺪﻩ ﻋﺪﻡ ﲣﻔﻴﻒ ﻋﺬﺍﺏ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺷﻜﻨﺠﻪ ﻭ ﻋﺬﺍﺏ ﺁ‪‬ﺎ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﻭ ﭘﻴﻮﺳﺘﻪ ﻧﺎﺭﺍﺣـﺖ‬ ‫ﺖ ﺟ‪‬ﻠﹸﻮ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ« ﺩﺭ »ﺟﻠﺪ« ﮔﺬﺷﺖ ﻳﻌﲎ ﻫﺮ ﻭﻗﺖ ﭘﻮﺳﺘﻬﺎﻯ ﺁ‪‬ﺎ ﭘﺨﺖ ﻭ ﰉ ﺣﺲ‪ ‬ﺷﺪ‪ ،‬ﭘﻮﺳﺘﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻋﻮﺽ‬ ‫ﺠ ‪‬‬ ‫ﻀ‪‬‬ ‫ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ ]ﻧﺴﺎﺀ‪ [٥٦:‬ﺗﻮﺿﻴﺢ »‪‬ﻧ ِ‬ ‫ﻣﻰﮔﲑﱘ ﺗﺎ ﻋﺬﺍﺏ ﺭﺍ ﺑﭽﺸﻨﺪ‪ .‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﻣﻄﻠﺐ ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺕ ]ﺑﻘﺮﻩ‪] ،[٨٦:‬ﳓﻞ‪] ،[٨٥:‬ﻏﺎﻓﺮ‪ ،[٤٩:‬ﻭ ﺭﻭﺷﻦﺗﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺁﻳﻪ ]ﻓﺎﻃﺮ‪ [٣٦:‬ﺍﺳﺖ‪ .‬ﻛﻪ ﻣﺮﮒ ﻭ ﺭﺍﺣﱴ ﻭ ﲣﻔﻴﻒ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﻋﺬﺍﺏ ﻧﻔﻰ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ‪‬ﺸﺖ ﺁﻣﺪﻩ ]ﻛﻬﻒ‪ [١٠٨:‬ﻳﻌﲎ ﺩﺭ ‪‬ﺸﺖ ﳘﻴﺸﮕﻰ ﺍﻧﺪ ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﺁﻥ ﺭﺍ ﻃﺎﻟﺐ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﺳﲑ ﳕﻰﺷﻮﻧﺪ‪] .‬ﺍﻧﺒﻴﺎﺀ‪ [١٠٢:‬ﺻﺪﺍﻯ ﺁﺗﺶ ﺭﺍ ﳕﻰﺷﻨﻮﻧﺪ ﻭ ﺩﺭ‬ ‫ﺁﻧﭽﻪ ﻧﻔﺴﺸﺎﻥ ﻣﻴﻞ ﺩﺍﺭﺩ ﺩﺍﺋﻤﻰ ﺍﻧﺪ‪.‬‬ ‫ﮔﺮﭼﻪ ﺩﺭﻙ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﻣﺎ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭﱃ ﳕﻰﺗﻮﺍﻥ ﺍﻭﺿﺎﻉ ﻋﺎﱂ ﺁﺧﺮﺕ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﻗﻴﺎﺱ ﮔﺮﻓﺖ‪ .‬ﻭ ﻗﻮﺍﻧﲔ ﻫﺮ ﺩﻭ ﺭﺍ ﻳﻜﻰ ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﻭ ﺍﻣ‪‬ﺎ ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ‪ :‬ﻋﺬﺍﺏ ﻭ ﺷﻜﻨﺠﻪ ﻭ ﮔﺮﻓﺘﺎﺭﻯ ﺁﺧﺮﺕ ﺻﻮﺭﺕ ﻭﺍﻗﻌﻰ ﻋﺼﻴﺎﻥ ﻭ ﳐﺎﻟﻒ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﺁﻥ ﻻﺯﻡ ﻭ ﺩﺍﺋﻢ ﺍﺳﺖ ﺗﻮﺿﻴﺢ ﺁﻧﻜﻪ‪ :‬ﺍﻋﻤﺎﻝ ﺧﻮﺏ ﻭ ﺑـﺪ‬ ‫ﺁﺩﻣﻰ‪ ،‬ﺍﺟﺰﺍﺀ ﺑﺪﻥ ﺍﻭﺳﺖ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﻧﲑﻭ ﺍﺯ ﺑﺪﻥ ﻭﻯ ﺑﲑﻭﻥ ﻣﻰﺭﻳﺰﺩ ﻭ ﳘﺎﻥ ﻧﲑﻭﻫﺎ ﺑﻨﺎ ﺑﺮ ﺣﻘﻴﻘﺖ ﺑﻘﺎﺀ ﺍﻋﻤﺎﻝ ﺩﺭ ﻋﺎﱂ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﻨﺪ ﻭ ﺫﺭﻩ‪‬ﺍﻯ ﺍﺯ ﺁ‪‬ﺎ ﻛﺎﺳﺘﻪ ﳕﻰﺷﻮﺩ‪ .‬ﺁﻥ‬ ‫ﻧﲑﻭﻫﺎ ﺩﺭ ﺁﺧﺮﺕ ﺑﻪ ﺧﻮﺩ ﺁﺩﻡ ﺑﺮ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺍﻯ ﺑﺴﺎ ﺍﻋﻤﺎﻝ ﭼﺸﻢ ﺩﺭ ﺟﺎﻯ ﭼﺸﻢ ﻭ ﺍﻋﻤﺎﻝ ﺩﺳﺖ ﺩﺭ ﺟﺎﻯ ﺩﺳﺖ ﻭ ﻫﻜﺬﺍ ﻣﻰﻧﺸﻴﻨﺪ ﻭ ﺑﻪ ﳘﺎﻥ ﺍﻋﻀﺎ ﺗﺒﺪﻳﻞ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﭼﺸﻢ‬ ‫ﻭ ﮔﻮﺵ ﻭ ﻏﲑﻩ ﻛﻪ ﺍﺯ ﺁ‪‬ﺎﺗﺸﻜﻴﻞ ﺷﺪﻩ ﳘﻴﺸﻪ ﺩﺭ ﻋﺬﺍﺏ ﻳﺎ ﺩﺭ ﺭﲪﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻣﺜﻼ ﺯﺑﺎﱏ ﻛﻪ ﻣﻴﻠﻴﻮ‪‬ﺎ ﻻ ﺍﻟﻪ ﺍﻟﹼﺎ ﺍﻟﻠﹼﻪ ﺗﺸﻜﻴﻞ ﻳﺎﻓﺘﻪ ﳘﻴﺸﻪ ﺭﺍﺣﺖ ﻭ ﳘﻴﺸﻪ ﮔﻮﻳﺎ ﻭ ﳘﻴﺸﻪ ﺷﺎﺩ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺯﺑﺎﻧﻴﻜﻪ ﺍﺯ ﻏﻴﺒﺖ ﻭ ‪‬ﺘﺎﻥ ﻭ ﺩﺷﻨﺎﻡ ﻭ ﻏﲑﻩ ﻓﺮﺍﻫﻢ ﺁﻣﺪﻩ ﳘﻴﺸﻪ ﺩﺭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺷﻮﺭﻯ ﺍﺯ ﳕﻚ‪ ،‬ﺗﺮﻯ ﺍﺯ ﺁﺏ‪ ،‬ﭼﺮﰉ ﺍﺯ ﺭﻭﻏﻦ ﺟﺪﺍ ﺷﺪﱏ ﻧﻴﺴﺖ‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﺍﻋﻀﺎﺅ ﻧﻴﺰ ﻛﻪ ﺍﺯ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﻭ ﺑﺪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﭼﻮﻥ ﺫﺍﺕ ﻭ ﺍﺻﻞ ﲬﲑﻩ ﺁ‪‬ﺎ ﳘﺎﻥ ﺭﲪﺖ ﻳﺎ ﻋﺬﺍﺏ ﺍﺳﺖ ﳘﻮﺍﺭﻩ ﺩﺭ ﻋﺬﺍﺏ ﻭ ﻳﺎ ﺩﺭ ﺭﲪﺖ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻗﺮﺁﻥ ﳎﻴﺪ‬ ‫ﻓﺮﻣﻮﺩﻩ ]ﲢﺮﱘ‪ [٧:‬ﺍﻣﺮﻭﺯ ﻋﺬﺭ ﻣﻴﺎﺭﻳﺪ ﻓﻘﻂ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻰﻛﺮﺩﻳﺪ ﺳﺰﺍ ﺩﺍﺩﻩ ﻣﻰﺷﻮﻳﺪ‪ ،‬ﻳﻌﲎ ﺍﻳﻨﻬﺎ ﻋﲔ ﳘﺎﻥ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﻮﺩﺗﺎﻥ ﺑﺎﺯ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﺑﻴﺎﻥ‬ ‫ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻳﻜﻰ ﺩﻭ ﺗﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻳﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﻣﲔ ﺭﺿﻮﻯ ﺳﻠﺪﻭﺯﻯ ﺩﺭ ﻛﺘﺎﺏ ﲡﺴﻢ ﻋﻤﻞ ﻳﺎ ﺗﺒﺪ‪‬ﻝ ﻧﲑﻭ ﺑﻪ ﻣﺎﺩﻩ ﺹ ‪ ٤٢‬ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺍﻧﺴﺎﱏ ﻛﻪ ﺍﺯ ﻟﺬﺕ ﻭ ﻳﺎ ﺍﺯ ﺭﻧﺞ ﺳﺎﺧﺘﻪ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻭﺍﺿﺢ‬ ‫ﺷﺮﺡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﻮﺍﻫﺎﻥ ﲢﻘﻴﻖ ﻭ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮ ﺍﻧﺪ ﻣﻄﺎﻟﻌﻪ ﳘﺎﻥ ﻛﺘﺎﺏ ﺭﺍ ﺗﻮﺻﻴﻪ ﻣﻰﻛﻨﻢ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩﻛﺘﺎﰉ ﻛﻢ ﻧﻈﲑ ﻭ ﻳﺎ ﰉ ﻧﻈﲑ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﺎﻳﺪ ﺁﻳﺎﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ ﮔﺬﺷﺘﻪ ﻭ ﺗﻮﺿﻴﺤﺎﺗﻰ ﺭﺍ ﻛﻪ ﺩﺍﺩﻩ ﺷﺪ ﺍﺯ ﻧﻈﺮ ﺩﻭﺭ ﻧﺪﺍﺷﺖ ﻭ ﺣﻘﻴﻘﺖ ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺧﺪﺍ ﻣﻮﻛﻮﻝ ﻛﺮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﺺ = ﺧﻠﻮﺹ ﺑﻪ ﻣﻌﲎ ﺻﺎﻑ ﺷﺪﻥ ﻭ ﰉ ﺧﻠ ﻂ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٩٤‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻠﻮﺹ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻰﺀ ﺍﺯ ﻫﺮ ﺁﻟﻮﺩﮔﻰ ﺻﺎﻑ ﺑﺎﺷـﺪ ﺭﺍﻏـﺐ‬ ‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺎﻟﺺ ﻣﺜﻞ ﺻﺎﻑ ﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﻓﺮﻕ ﻛﻪ ﺧﺎﻟﺺ ﺁﻥ ﺍﺳﺖ ﺁﻣﻴﺨﺘﮕﻰ ﺁﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﺎﺷﺪ ﻭﱃ ﺻﺎﻑ ﮔﺎﻫﻰ ﺑﻪ ﺁﻥ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺻﻼ ﺁﻣﻴﺨﺘﮕﻰ ﻧﺪﺍﺭﺩ‪.‬‬ ‫]ﻳﻮﺳﻒ‪ [٨٠:‬ﻳﻌﲎ ﭼﻮﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺧﺎﻟﺺ ﺷﺪﻧﺪ ﻭ ﻓﻘﻂ ﺧﻮﺩﺷﺎﻥ ﻣﺎﻧﺪﻧﺪ ﻛﻪ ﺑﺮﺍﺩﺭ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺍﻫﻞ ﻣﺼﺮﺟﺪﺍ ﺷﺪﻧﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﭼﻮﻥ ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳـﻒ ﺍﺯ‬ ‫ﻳﻮﺳﻒ ﻛﻪ ﺑﺮﺍﺩﺭﺷﺎﻥ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﻣﺄﻳﻮﺱ ﺷﺪﻧﺪ ﺍﺯ ﻣﺮﺩﻡ ﻛﻨﺎﺭ ﮔﺸﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﻪ ﳓﻮﻯ ﻭ ﮔﻔﺘﮕﻮ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪.‬‬ ‫* ]ﳓﻞ‪ [٦٦:‬ﻣﻰﻧﻮﺷﺎﻧﻴﻢ ﺑﻪ ﴰﺎ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺷﻜﻢ ﺣﻴﻮﺍﻧﺎﺕ ﻫﺴﺖ ﺍﺯ ﻣﻴﺎﻥ ﮔﻴﺎﻩ ﺧﻮﺭﺩﻩ ﺷﺪﻩ ﻭ ﺧﻮﻥ‪ ،‬ﺷﲑ ﺧﺎﻟﺺ ﺭﺍ ﻛﻪ ﺑﻪ ﺧﻮﻥ ﻭ ﮔﻴﺎﻩ ﺁﻣﻴﺨﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺳﺮﮔﲔ ﺭﺍ ﺗﺎ ﻭﻗﱴ ﻛﻪ ﺩﺭ ﺷﻜﻤﺒﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺙ ﮔﻮﻳﻨﺪ ﻟﺬﺍ ‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﮔﻴﺎﻩ ﺟﻮﻳﺪﻩ ﺗﺮﲨﻪ ﻛﻨﻴﻢ‪] * .‬ﺯﻣﺮ‪ [٣:‬ﺑﺪﺍﻥ ﺩﻳﻦ ﺧﺎﻟﺺ ﻭ ﭘﺎﻙ ﺷﺪﻩ ﺍﺯ ﺷﺮﻙ ﺑﺮﺍﻯ‬ ‫ﺧﺪﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﻓﻘﻂ ﻋﺒﺎﺩﺕ ﺧﺎﻟﺺ ﺭﺍ ﻣﻰﭘﺬﻳﺮﺩﻧﻪ ﻋﺒﺎﺩﺕ ﻏﲑ ﺧﺪﺍ ﺭﺍ )ﺍﳌﻴﺰﺍﻥ(‬ ‫* ]ﺹ‪ [٤٦:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺧﺎﻟﺼﻪ« ﺻﻔﺖ ﻣﻮﺻﻮﻑ ﳏﺬﻭﰱ ﺍﺳﺖ ﻭ »ﺑﺎﺀ« ﺑﺮﺍﻯ ﺳﺒﺒﻴ‪‬ﺖ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺧﺎﻟﺺ ﻛﺮﺩﱘ ﺑﻪ ﺳﺒﺐ ﺧﺼﻠﺖ ﺧﺎﻟﺼﻰ ﻛﻪ ﺗﺬﻛﹼﺮ ﻭ‬ ‫ﻳﺎﺩﺁﻭﺭﻯ ﺩﺍﺭ ﺁﺧﺮﺕ ﺑﺎﺷﺪ‪.‬‬ ‫* ﺍﺧﻼﺹ ﺩﻳﻦ ﺑﺮﺍﻯ ﺧﺪﺍ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺷﺮﻙ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻭ ﺗﺜﻠﻴﺖ ﻧﺼﺎﺭﻯ ﻭ ﺗﺸﺒﻴﻪ ﻳﻬﻮﺩ ﻭ ﻣﻄﻠﻖ ﻏﲑ ﺧﺪﺍ‪ ،‬ﺧﺎﻟﺺ ﻭ ﭘﺎﻙ ﻭ ﺻﺎﻑ ﻛﻨﻴﻢ‪ .‬ﺻﻴﻐﻪﻫﺎﻯ ﻣﺎﺿﻰ ﻭ ﺍﺳﻢ‬ ‫ﻓﺎﻋﻞ ﺁﻥ ﳘﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺖ‪.‬‬ ‫ﻣﺜﻞ ]ﻧﺴﺎﺀ‪] ،[١٤٦:‬ﺑﻘﺮﻩ‪] ،[١٣٩:‬ﺍﻋﺮﺍﻑ‪ [٢٩:‬ﻭ ﳐﻠﺺ ﭼﻬﺎﺭ ﺑﺎﺭ‪ ،‬ﳐﻠﺼﻮﻥ ﻳﻚ ﺑﺎﺭ‪ ،‬ﳐﻠﺼﲔ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺧﻼﺹ ﺩﻳﻦ ﺍﻧﺪ‪.‬‬

‫ﺍﻣ‪‬ﺎ ﳐﻠﺺ ﻭ ﳐﻠﺼﲔ ﺑﻪ ﺻﻴﻐﻪ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺑﻪ ﻣﻌﲎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﺧﺎﻟﺺ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁﻥ ﻧﺼﻴﱮ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺷﻴﻄﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ـﺎ‬ ‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻪ ﺑﺎﻏﻮﺍﺀ ﺁ‪‬ﺎ ﺭﺍﻫﻰ ﻧﺪﺍﺭﻡ ﻣﺜﻞ ]ﺣﺠﺮ‪[٤٠-٣٩:‬ﳐﻠﺼﲔ ﻫﺸﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ]ﻣﺮﱘ‪ [٥١:‬ﻣﻮﺳﻰ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻳﺎﺩ ﻛﻦ ﻛﻪ ﺍﻭ ﺑﻨﺪﻩ ﺧﺎﻟﺺ‬ ‫ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺍﻭ ﺭﺍﻫﻰ ﻧﺒﻮﺩ ﻭ ﭘﻴﺎﻣﱪ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ [٢٤:‬ﻭ ﻏﲑﻩ‪ .‬ﳐﻠﺼﲔ ﺍﺑﺘﺪﺍ ﺑﺎ ﭘﻴﺎﻣﱪﺍﻥ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﻧﺪ ﻛﻪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﮔﺰﻳـﺪﻩ ﻭ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﻭ ﳐﺼﻮﺹ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﺷﻴﻄﺎﻥ ﻭ ﻫﻮﺍﻯ ﻧﻔﺲ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﺭﺍﻫﻰ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] ،[٣٣:‬ﳕﻞ‪] ،[٥٩:‬ﺹ‪.[٤٧:‬‬ ‫ﺑﻨﺪﮔﺎﱏﺍﻧﺪ ﭘﺎﻙ‪ ،‬ﻣﱰﹼﻩ‪ ،‬ﰉ ﻋﻴﺐ‪ ،‬ﺳﺎﺭﻉ ﺩﺭ ﺧﲑﺍﺕ‪ ،‬ﻋﺎﺑﺪ‪ ،‬ﻧﻴﻜﻮﻛﺎﺭ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﳑﻜﻦ ﺍﺳﺖ ﭘﺎﻛﺎﱏ ﺩﺭ ﺍﺛﺮ ﺍﳝﺎﻥ ﻗﻮﻯ ﻭ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﳘﻮﺍﺭﻩ ﺭﺿﺎﻯ ﺧﺪﺍ ﺭﺍ ﻫﺪﻑ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﺧﺪﺍ ﻧﻴﺰ ﺁ‪‬ﺎ‬ ‫ﺭﺍ ﳐﺼﻮﺹ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﺎﻟﺺ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﻧﺼﻴﱮ ﻧﺒﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﻂ = ﺁﻣﻴﺨﱳ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻂ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﺍﺟﺰﺍﺀ ﺩﻭ ﭼﻴﺰ ﻳﺎ ﺑﻴﺸﺘﺮ ﺭﺍ ﲨﻊ ﻛﻨﻨﺪ ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻧﻜﻪ ﻫﺮ ﺩﻭ ﻣﺎﻳﻊ ﺑﺎﺷﻨﺪ ﻳﺎ ﺟﺎﻣﺪ ﻳﺎ ﻳﻜﻰ ﻣﺎﻳﻊ ﻭ ﺩﻳﮕﺮﻯ ﺟﺎﻣﺪ ﻭ ﺁﻥ ﺍﺯ‬ ‫ﻣﺰﺝ ﺍﻋ‪‬ﻢ ﺍﺳﺖ‪ .‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺰﺝ ﺁﻣﻴﺨﱴ ﺍﺳﺖ ﻛﻪ ﺟﺪﺍ ﻛﺮﺩﻥ ﺁﻥ ﳑﻜﻦ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﺁﻣﻴﺨﱳ ﻣﺎﻳﻌﺎﺕ‪ .‬ﻭ ﺧﻠﻂ ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺰﺝ ﺍﺧﺺ‪ ‬ﻭ ﺧﻠﻂ ﺍﻋ‪‬ﻢ ﺍﺳﺖ ﻭﱃ ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٢٠‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﳐﺎﻟﻄﻪ ﺁﻣﻴﺨﺘﻪ ﺷﺪﱏ ﺍﺳﺖ ﻛﻪ ﺟﺪﺍ ﺷﺪﻥ ﺁﻥ ﳑﻜﻦ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻗﻮﻝ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻛﻪ ﺧﻠﻂ ﺭﺍ ﺍﻋ‪‬ﻢ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺎ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ‪‬ﺘﺮ ﻣﻰﺳﺎﺯﺩ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [٢٢٠:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﳐﺎﻟﻄﻪ ﭼﻨﺎﻥ ﻛﻪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺁﻣﻴﺨﱳ ﻣﺎﻝ ﻳﺘﻴﻢ ﺑﺎ ﻣﺎﻝ ﺧﻮﺩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺗﻮ ﺭﺍ ﺍﺯ ﻳﺘﺎﻣﻰ ﻣﻰﭘﺮﺳﻨﺪ ﺑﮕﻮ‪ :‬ﺍﺻﻼﺡ ﺑﺮﺍﻯ ﺁ‪‬ﺎ )ﺍﺻﻼﺡ ﺍﻣﻮﺍﻝ( ﺧﻮﺏ ﺍﺳﺖ‬ ‫ﻭ ﺍﮔﺮ ﺍﻣﻮﺍﻝ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺁﻣﻴﺨﺘﻨﺪ ﺁ‪‬ﺎ ﺑﺮﺍﺩﺭﺍﻥ ﴰﺎﻳﻨﺪ‪ .‬ﳐﺎﻟﻄﻪ ﺭﺍ ﻣﻌﺎﺷﺮﺕ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫* ]ﺗﻮﺑﻪ‪ [١٠٢:‬ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺑﻪ ﮔﻨﺎﻫﺎﻥ ﺧﻮﻳﺶ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻩ ﻋﻤﻞ ﺷﺎﻳﺴﺘﻪﺍﻯ ﺭﺍ ﺑﺎ ﻋﻤﻞ ﺑﺪ ﺩﻳﮕﺮ ﺁﻣﻴﺨﺘﻪﺍﻧﺪ‪ .‬ﻳﻌﲎ ﻫﻢ ﻋﻤﻞ ﺻﺎﱀ ﻭ ﻫﻢ ﻋﻤﻞ ﻃﺎﱀ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬ ‫* ]ﻛﻬﻒ‪ [٤٥:‬ﺍﺧﺘﻼﻁ ﺑﻪ ﻣﻌﲎ ﺍﻣﺘﺰﺍﺝ ﻭ ﺁﻣﻴﺨﺘﻪ ﺷﺪﻥ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺁﺏ ﻧﺒﺎﺷﺪ ﺍﻣﻼﺡ ﺯﻣﲔ ﻭ ﮔﺎﺯﻫﺎﻯ ﻫﻮﺍ ﻗﺎﺑﻞ ﺍﻣﺘﺰﺍﺝ ﻧﻴﺴﺖ ﺁﺏ ﺑﺎﺭﺍﻥ ﺍﺳﺖ ﻛﻪ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﮔﺎﺯﻫﺎﻯ ﳐﺼﻮﺹ‬ ‫ﺍﺯ ﻫﻮﺍ ﺑﻪ ﺯﻣﲔ ﻣﻰﺭﻳﺰﺩ ﻭ ﺁﻧﮕﺎﻩ ﺍﻣﻼﺡ ﺧﺎﻙ ﺭﺍ ﺣﻞﹼ ﻛﺮﺩﻩ ﻭ ﻗﺎﺑﻞ ﺗﻐﺬﻳﻪ ﮔﻴﺎﻩ ﻣﻰﻛﻨﺪ‪ .‬ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ ﻣﻨﻈﻮﺭ ﺍﺯ ﻧﺒﺎﺕ ﺩﺭ ﺁﻳﻪ ﻣﻮ‪‬ﺍﺩﻯ ﺍﺳﺖ ﻛﻪ ﮔﻴﺎﻩ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻰﺩﻫﻨﺪ ﻭ ﺁ‪‬ﺎ ﺑﻪ‬ ‫ﻭﺍﺳﻄﻪ ‪‬ﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﳑﺘﺰﺝ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﮔﻴﺎﻩ ﺩﺭ ﻣﻰﺁﻳﻨﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺑﺎ »ﺑﻪ« ﺑﺮﺍﻯ ﺳﺒﺒﻴ‪‬ﺖ ﺍﺳﺖ‪ .‬ﳑﻜﻦ ﺍﺳﺖ ﺑﺎﺀ ﺭﺍ ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﮔﺮﻓﺖ ﻳﻌﲎ ﮔﻴﺎﻩ ﺯﻣﲔ ﺑﺎ ﺁﺏ ﺁﻣﻴﺨﺘﻪ‬ ‫ﺷﺪ‪.‬‬ ‫* ]ﺹ‪[٢٤:‬‬ ‫ﺧﻄﺎﺀ ﲨﻊ ﺧﻠﻴﻂ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺭﻓﻴﻖ ﻭ ﳘﺴﺎﻯ ﻭ ﺷﺮﻳﻚ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺷﺮﻛﺎﺀ ﺍﺳﺖ ﻛﻪ ﻣﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﺎﻝ ﺷﺮﻳﻚ ﺧﻮﺩ ﻣﻰﺁﻣﻴﺰﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﻊ = ﺑﺮﻛﻨﺪﻥ‪] .‬ﻃﻪ‪ [١٢:‬ﻣﻨﻢ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﭘﺎ ﭘﻮﺵ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻛﻦ ﻛﻪ ﺗﻮ ﺩﺭ ﻭﺍﺩﻯ ﭘﺎﻙ ﻃﻮﻯ ﻫﺴﱴ‪.‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﻭﺍﺩﻯ ﺳﻴﻨﺎ ﺩﺭ ﺍﺛﺮ ﺧﻄﺎﺏ ﺧﺪﺍ ﻭ ﻣﻘﺎﻡ ﻗﺮﺏ ﻭ ﻣﻮﻃﻦ ﺣﻀﻮﺭ ﻭ ﻣﻨﺎﺟﺎﺕ‪ ،‬ﻣﻘﺪﺱ ﺷﺪ ﻭ ﺷﺮﻁ ﺍﺩﺏ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﺩﺭ ﺁﻥ ﺟﺎ ﰉ ﻛﻔﺶ ﺑﺎﺷﺪ ﻟﺬﺍ ﺍﻣﺮ ﺑﻪ‬ ‫ﺧﻠﻊ ﻧﻌﻞ ﺷﺪ‪ ،‬ﻣﻘﺪ‪‬ﺱ ﺑﻮﺩﻥ ﻛﻌﺒﻪ ﺷﺮﻳﻒ ﻭ ﻣﺴﺎﺟﺪ ﻭ ﻣﺸﺎﻫﺪ ﻣﺸﺮﻓﻪ ﳘﻪ ﺍﺯ ﺍﻳﻦ ﺑﺎﺏ ﺍﺳﺖ‪ ،‬ﺷﺮﺍﻓﺖ ﻣﻜﺎﻥ ﺑﻪ ﺳﺒﺐ ﻋﺒﺎﺩﺕ ﳐﺼﻮﺹ ﻭ ﻳﺎ ﻭﺍﻗﻌﻪ ﳏﺘﺮﻣﻰ ﺍﺳﺖ ﻛـﻪ ﺩﺭ ﺁﻥ‬ ‫ﺗﺸﺮﻳﻊ ﻭ ﻳﺎ ﺩﺭ ﺁﻥ ﺟﺎ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﻣﻴﺎﻥ ﺍﺟﺰﺍﺀ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺗﻔﺎﺿﻠﻰ ﻧﻴﺴﺖ‪.‬‬ ‫ﻯ ﻳﺎ ﻣ‪‬ﻮﺳﻰ« ﻭ ﺁﻳﺎﺕ ﻣﺎ ﺑﻌﺪ‪ ،‬ﺷﺎﻫﺪ ﺁﻥﺍﻧﺪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻛﻌﺐ ﻭ ﻋﻜﺮﻣﻪ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻋﻠﺖ ﺍﻳﻦ‬ ‫ﻚ« ﻭ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ »ﻧ‪‬ﻮ ِﺩ ‪‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﻗﻮﻯ ﻭ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺻﺪﺭ ﺁﻳﻪ »ﺍِﻧ‪‬ﻰ ﺍﹶﻧ‪‬ﺎ ‪‬ﺭﺑ‪ ‬‬ ‫ﺧﻄﺎﺏ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻛﻔﺶ ﻣﻮﺳﻰ ﺍﺯ ﭘﻮﺳﺖ ﻣﻴﺘﻪ ﺧﺮ ﺑﻮﺩ ﻭ ﺩﺭ ﻭﺟﻪ ﺳ‪‬ﻮﻡ ﺍﺯ ﻭﺟﻮﻩ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺎ ﺑﺮﻫﻨﻪ ﺑﻮﺩﻥ ﻋﻼﻣﺖ ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﲎ‬ ‫ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺑﺰﺭﮔﺎﻥ ﺳﻠﻒ ﭘﺎ ﺑﺮﻫﻨﻪ ﻃﻮﺍﻑ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺁﻧﺮﺍ ﺍﺯ ﺍﺻ‪‬ﻢ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻭﺟﻪ ﻧﻴﺰ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻭ ﻃﺒﻊ ﭘﺴﻨﺪ ﺍﺳﺖ‪.‬‬ ‫ﺁﻥ ﭼﻪ ﺍﺯ ﺑﻌﺾ ﺻﻮﻓﻴ‪‬ﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﲤﻜﹼﻦ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﺳﺖ ﰉ ﻣﺪﺭﻙ ﻭ ﺧﺎﱃ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﻣﻰﺑﺎﺷﺪ‪.‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺣﻖ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﻒ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﭘﺲ‪ .‬ﭘﺸﺖ ﺳﺮ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﻠﻒ ﺿﺪ‪ ‬ﻗﺪ‪‬ﺍﻡ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪ [٩٢:‬ﺍﻣﺮﻭﺯ ﭘﻴﻜﺮ ﺗﻮ ﺭﺍ ﳒﺎﺕ ﻣﻰﺩﻫﻴﻢ ﻭ ﺍﺯ ﺁﺏ ﺑﲑﻭﻥ ﻣﻰﺍﻓﻜﻨﻴﻢ ﺗﺎ ﺍﺯ ﺑﺮﺍﻯ ﻛﺴﺎﱏ ﻛﻪ‬ ‫ﺍﺯ ﭘﺲ ﺗﻮﺍﻧﺪ ﻋﱪﺗﻰ ﺑﺎﺷﻰ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻓﺮﻋﻮﻥ«‬ ‫]ﻳﺲ‪ [٤٥:‬ﺧﻠﻒ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻏﲑﻩ ﺑﻪ ﻣﻌﲎ ﭘﺲ ﻭ ﭘﺸﺖ ﺳﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﲤﺎﻡ ﻣﺸﺘﻘﹼﺎﺕ ﺁﻥ ﺍﻳﻦ ﺑﻪ ﻣﻌﲎ ﻣﻠﺤﻮﻅ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻀ ﹰﺎ ﺧﻠﻒ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭﺻﻒ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺸﲔ ﺑﺪ ﻭ ﺁﺧﺮ ﻣﺎﻧﺪﻩ ﺑﺪ‪ ،‬ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪] ،[١٦٩:‬ﻣﺮﱘ‪ [٥٩:‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻒ ﺑﻪ ﲢﺮﻳﻚ ﻭ ﺳﻜﻮﻥ ﻫﺮ‬ ‫ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺭﻓﱳ ﺩﻳﮕﺮﻯ ﺩﺭ ﺁﻳﺪ ﻟﻴﻜﻦ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ ﺩﺭ ﺟﺎﻧﺸﲔ ﺑﺪ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﮔﻮﻳﻨﺪ ﺧﻠﻒ ﺻﺪﻕ ﻭ ﺧﻠﻒ ﺳﻮﺀ ﻗﻮﻝ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻧﻈﲑ ﻗﻮﻝ ‪‬ﺎﻳﻪ‬ ‫ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫* ﺧﻠﻒ‪) :‬ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺑﻪ ﻣﻌﲎ ﳐﺎﻟﻔﺖ ﺩﺭ ﻭﻋﺪﻩ ﻭ ﻭﻓﺎ ﻧﻜﺮﺩﻥ ﻭ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ ﻓﻌﻞ ﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺍﺑﺮﺍﻫﻴﻢ‪ [٢٢:‬ﻭ ﳓﻮ ]ﺍﺑﺮﺍﻫﻴﻢ‪.[٤٧:‬‬ ‫* ﺧِ ﻠﹾﻔﹶﺔ‪ :‬ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﺳﻜﻮﻥ ﺛﺎﱏ ﺩﺭ ﺟﺎﺋﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﭘﻰ ﺩﻳﮕﺮﻯ ﺩﺭ ﺁﻳﺪ )ﻣﻔﺮﺩﺍﺕ( ﻣﺜﻞ ]ﻓﺮﻗﺎﻥ‪ [٦٢:‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﺭﺍ ﭘﻰ ﻫﻢ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬ ‫ﺑﺮﺍﻯ ﻛﺴﻰ ﻛﻪ ﻣﺘﺬﹼﻛﺮ ﺑﺎﺷﺪ ﻳﺎ ﺷﻜﺮ ﮔﺬﺍﺭﺩ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺍﺳﻢ ﺍﺳﺖ ﺍﺯ ﺟﺎﻧﺸﲔ ﮔﺬﺍﺷﱳ ﻳﺎ ﺟﺎﻧﺸﲔ ﺷﺪﻥ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺷﺐ ﺧﻠﻔﻪ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺧﻠﻔﻪ ﺷﺐ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻳﮕﺮﻯ ﺟﺎﻧﺸﲔ ﻣﻰﺷﻮﺩ‪:‬‬ ‫* ﺧﻼﻑ‪ :‬ﻣﺼﺪﺭ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﺑﻪ ﻣﻌﲎ ﳐﺎﻟﻔﺖ ﻭ ﻧﺎﺳﺎﺯﮔﺎﺭﻯ ﺍﺳﺖ ﻭ ﺑﻪ ﮔﻤﺎﻥ ﺍﺑﻮﻋﺒﻴﺪﻩ ﺑﻪ ﻣﻌﲎ ﺑﻌﺪ )ﭘﺲ( ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ [٨١:‬ﺑﺎﺯ ﮔﺬﺍﺷﺘﮕﺎﻥ ﺑﻪ ﻗﻌﻮﺩﺷﺎﻥ ﺑﺮ ﺧﻼﻑ ﺭﺳﻮﻝ‬ ‫ﺧﺪﺍ ﺷﺎﺩ ﺷﺪﻧﺪ ]ﺍﺳﺮﺍﺀ‪ [٧٦:‬ﺁﻧﮕﺎﻩ ﺩﺭ ﳐﺎﻟﻔﺖ ﺗﻮ ﺟﺰ ﺍﻧﺪﻛﻰ ﺗﻮﻗﹼﻒ ﳕﻰﻛﻨﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺍﺑﻮﻋﺒﻴﺪﻩ ﻣﻌﲎ ﺁﻥ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﭘﺲ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﭘﺲ ﺗﻮ ﺟﺰ ﺍﻧﺪﻛﻰ ﳕﺎﻧﻨﺪ ﻫﻜﺬﺍ ﺁﻳﻪ‬ ‫ﺍﻭ‪‬ﻝ‪.‬‬

‫ﻼ ﺩﺳﺖ ﺭﺍﺳﺖ ﺭﺍ ﺑﺎ ﭘﺎﻯ ﭼﭗ ﻭ ﻳﺎ ﺑﺎﻟﻌﻜﺲ ﺑﱪﻧﺪ ﺍﻳﻦ ﺳﺨﻦ ﻓﺮﻋﻮﻥ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﺣﺮﺍﻥ ﻛﻪ ﺑﻪ ﻣﻮﺳﻰ ﺍﳝﺎﻥ ﺁﻭﺭﻧﺪ ﺩﺭ‬ ‫* ]ﺍﻋﺮﺍﻑ‪ [١٢٤:‬ﻗﻄﻊ ﺍﺯ ﺧﻼﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺜ ﹰ‬ ‫ﺳﻮﺭﻩ ﻃﻪ‪ - ٧١:‬ﺷﻌﺮﺍﺀ‪ ٤٩:‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ﺧﺎﻟﻒ‪ :‬ﺑﻪ ﻣﻌﲎ ﻣﺎﻧﺪﻩ ﻣﺜﻞ ﺗﺮﻙ ﺷﺪﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﺗﻮﺑﻪ‪ [٨٣:‬ﺑﻨﺸﻴﻨﻴﺪ ﺑﺎ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ‪) .‬ﻣﺜﻞ ﺯﻧﺎﻥ ﻭ ﺍﻃﻔﺎﻝ ﻛﻪ ﻣﻰﻣﺎﻧﻨﺪ ﻭ ﺑﻪ ﺟﻬﺎﺩ ﺑﲑﻭﻥ ﳕﻰﺷﻮﻧﺪ(‪.‬‬ ‫* ﺧﺎﻓﻪ‪ :‬ﺑﻪ ﻣﻌﲎ ﻋﻤﺪ ﺁﺧﺮ ﺧﻴﻤﻪ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺍﺯ ﺯﻧﺎﻥ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻣﺎﻧﺪﻥ ﺩﺭ ﺧﺎﻧﻪ ﻭ ﺧﺎﺭﺝ ﻧﺸﺪﻥ ﺑﻪ ﺟﻨﮓ ﺧﻮﺍﻟﻒ ﺗﻌﱮ ﻣﻰﻛﻨﻨﺪ )ﻣﻔﺮﺩﺍﺕ( ]ﺗﻮﺑﻪ‪ [٩٣-٨٧:‬ﺭﺍﺿﻰ ﺷﺪﻧﺪ‬ ‫ﻛﻪ ﺑﺎ ﺯﻧﺎﻥ ﺑﺎﺯ ﻣﺎﻧﺪﻩ‪ ،‬ﺑﺎﺷﻨﺪ ﻃﱪﺳﻰ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺯﻧﺎﻥ ﺭﺍ ﺧﻮﺍﻟﻒ ﮔﻮﻳﻨﺪ ﺑﻪ ﻋﻠﹼﺖ ﲣﻠﹼﻒ ﺍﺯ ﺟﻬﺎﺩ ﻭﱃ ﺟﺎﻳﺰ ﺍﺳﺖ ﻛﻪ ﲨﻊ ﺧﺎﻟﻔﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻣﺮﺩﺍﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻮﺩ‬ ‫ﺧﺎﻟﻒ ﻭ ﺧﺎﻟﻔﻪ ﺁﻧﺴﺖ ﻛﻪ ﻧﺎﳒﻴﺐ ﺑﺎﺷﺪ ﺩﺭ ﺩﻭ ﳏﻞ ﲨﻊ ﻓﺎﻋﻞ ﻓﻮﺍﻋﻞ ﺁﻣﺪﻩ ﻣﺜﻞ ﻓﺎﺭﺱ ﻓﻮﺍﺭﺱ ﻭ ﻫﺎﻟﻚ ﻫﻮﺍﻟﻚ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﺁﻧﺴﺖ‪ :‬ﺭﺍﺿﻰ ﺷﺪﻧﺪ ﺍﻳﻦ ﻛﻪ ﺑﺎ ﺯﻧﺎﻥ‬ ‫ﻭ ﺍﻃﻔﺎﻝ ﻭ ﻣﺮﻳﻀﺎﻥ ﻭ ﺑﺎﺯﻧﺸﺴﺘﮕﺎﻥ ﺑﺎﺷﻨﺪ‪ .‬ﺧﻮﺍﻟﻒ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ﳐ ﻠﹼﻒ‪) :‬ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ( ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺗﺮﻙ ﺷﺪﻩ ﻭ ﺑﺎﺯ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ ]ﻓﺘﺢ‪ [١١:‬ﺑﺎﺯ ﮔﺬﺍﺷﺘﮕﺎﻥ ﺍﺯ ﺍﻋﺮﺍﺏ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﻛﻪ‪ :‬ﺍﻣﻮﺍﻝ ﻭ ﺍﻫﻞ‪ ،‬ﻣﺎ ﺭﺍ ﺍﺯ ﺧﺮﻭﺝ‬ ‫ﺑﻪ ﺟﻬﺎﺩ ﻣﺸﻐﻮﻝ ﻛﺮﺩﻧﺪ‪] .‬ﺗﻮﺑﻪ‪] ،[١١٨:‬ﻓﺘﺢ‪.[١٦:‬‬ ‫* ﺧﻠﻴﻔﻪ ﺑﻪ ﻣﻌﲎ ﻧﺎﺋﺐ ﻭ ﺟﺎﻧﺸﲔ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻼﻓﺖ ﻧﻴﺎﺑﺖ ﺍﺯ ﻏﲑ ﺍﺳﺖ ﺩﺭ ﺍﺛﺮ ﻏﻴﺒﺖ ﻣﻨﻮﺏ ﻋﻨﻪ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻣﺮﮔﺶ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻋﺎﺟﺰ ﺑﻮﺩﻧﺶ ﻭ ﻳﺎ‬ ‫ﺑﺮﺍﻯ ﺷﺮﺍﻓﺖ ﻧﺎﺋﺐ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭﻟﻴﺎﺀ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺍﺭﺽ ﺧﻠﻔﻪ ﻛﺮﺩﻩ ﻳﻌﲎ ﺑﺮﺍﻯ ﺷﺮﺍﻓﺖ ﺍﻭﻟﻴﺎﺀ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪.[١٦٥:‬‬ ‫ﺡ« ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﺳﺨﻦ ﺑﻨﺎﺑﺮ ﻗﺎﻋﺪﻩ ﲨﻊ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻣﺆﻧﺚ ﻭ ﻣﺬﹼﻛﺮ ﺩﺭ‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻼﺋﻒ ﲨﻊ ﺧﻠﻴﻔﻪ ﻭ ﺧﻠﻔﺎﺀ ﲨﻊ ﺧﻠﻴﻒ ﺍﺳﺖ ﻣﺜﻞ » ‪‬ﺟ ‪‬ﻌ ﹶﻠ ﹸﻜ ‪‬ﻢ ﺧ‪‬ﻠﹶﻔﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻗ ‪‬ﻮ ِﻡ ‪‬ﻧ ‪‬ﻮ ٍ‬ ‫ﺁﻥ ﺣﺴﺎﺏ ﻧﻴﺴﺖ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺁﻣﺪﻩ ]ﺹ‪ [٢٦:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻔﺎﺀ ﻭ ﺧﻼﺋﻒ ﻫﺮ ﺩﻭ ﲨﻊ ﺧﻠﻴﻔﻪ ﺍﺳﺖ‪ .‬ﺧﻠﻔﺎﺀ ﻣﺬﻛﹼﺮ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺛﻼﺛﺔ ﺧﻠﻔﺎ« ﻭﱃ‬ ‫ﺩﺭ ﺧﻼﺋﻒ ﺗﺬﻛﲑ ﻭ ﺗﺄﻧﻴﺚ ﻫﺮ ﺩﻭ ﺟﺎﻳﺰ ﺍﺳﺖ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪» :‬ﺛﻼﺛﺔ ﺧﻼﺋﻒ ﻭ ﺛﻠﺚ ﺧﻼﺋﻒ« ﻭ ﻫﺮ ﺩﻭ )ﺧﻼﺋﻒ ﻭ ﺧﻠﻔﺎﺀ( ﻟﻐﺖ ﻓﺼﻴﺢﺍﻧﺪ ﺷﺎﻫﺪ ﻗﻮﻝ ﺍﻗﺮﺏ ﺁﻧﺴﺖ ﻛﻪ ﻫﺮ ﺩﻭ‬ ‫ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ﺍﺧﺘﻼﻑ ﻭ ﻧﺎﺳﺎﺯﮔﺎﺭﻯ ﺁﻧﺴﺖ ﻛﻪ ﻫﺮ ﻳﻚ ﺭﺍﻫﻰ ﻏﲑ ﺍﺯ ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﺑﮕﲑﺩ ﺩﺭ ﻓﻌﻞ ﻳﺎ ﺩﺭ ﻗﻮﻝ ﻭ ﭼﻮﻥ ﺍﺧﺘﻼﻑ ﺩﺭ ﻗﻮﻝ ﮔﺎﻫﻰ ﻣﻨ‪‬ﺠﺮ ﺑﻪ ﺗﻨﺎﺯﻉ ﻣﻰﺷﻮﺩ ﻟﺬﺍ ﺍﺧﺘﻼﻑ ﺑﻪ ﻣﻌﲎ‬ ‫ﻧﺰﺍﻉ ﻭ ﳎﺎﺩﻟﻪ ﻣﻰﺁﻳﺪ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ )ﻣﻔﺮﺩﺍﺕ( ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ ﺍﺧﺘﻼﻑ ﺿﺪ‪ ‬ﺍﺗ‪‬ﻔﺎﻕ ﺍﺳﺖ ]ﻣﺮﱘ‪] ،[٣٧:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٩:‬‬ ‫ﺍﺧﺘﻼﻑ ﺷﺐ ﻭ ﺭﻭﺯ‪ :‬ﭘﻰ ﺩﺭ ﭘﻰ ﻫﻢ ﺑﻮﺩﻥ ﺁﻥ ﺩﻭ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪ [٦:‬ﺍﻳﻦ ﲨﻠﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ﺍﺳﺘﺨﻼﻑ‪ :‬ﺟﺎﻧﺸﲔ ﮔﺬﺍﺷﱳ ﺍﺳﺖ ﻭ ﻣﻌﲎ ﻃﻠﺐ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ [١٣٣:‬ﺍﮔﺮ ﲞﻮﺍﻫﺪ ﴰﺎ ﺭﺍ ﻣﻴﱪﺩ ﻭ ﺍﺯ ﭘﺲ ﴰﺎ ﺁﻧﻜﻪ ﲞﻮﺍﻫﺪ ﺟﺎﻧﺸﲔ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﻳﺸﺮ ﺧﻠﻴﻔﺔﺍﻟﻠﹼﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[٣٠:‬‬ ‫ﻚ ﺍﻟﺪ‪‬ﻣﺎ َﺀ« ﻓﺴﺎﺩ ﻭ ﺳﻔﻚ ﺩﻣﺎﺀ ﺩﺭ ﺻﻮﺭﺕ ﻛﺜﺮﺕ ﺍﻧﺴﺎﻥ ﲢﻘﹼﻖﭘﺬﻳﺮ‬ ‫ﺴ ِﻔ ‪‬‬ ‫ﺴ ‪‬ﺪ ﻓﻴﻬﺎ ‪‬ﻭ ‪‬ﻳ ‪‬‬ ‫ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﺤﺒﺖ ﺍﺯ ﻳﻚ ﻧﻔﺮ ﻧﻴﺴﺖ ﻭﮔﺮﻧﻪ ﺩﺭ ﺟﻮﺍﺏ ﺧﺪﺍ ﻣﻼﺋﻜﻪ ﳕﻰﮔﻔﺘﻨﺪ » ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ِ‬ ‫ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﺧﻼﻓﺖ ﺑﺮ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﺤﺼﺮ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﻭﻻﺩﺵ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺷﺮﻳﻚ ﺍﻧﺪ ﰉ ﺁﻧﻜﻪ ﺍﺧﺘﺼﺎﺻﻰ ﺩﺭ ﺑﲔ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺗﻌﻠﻴﻢ ﺍﲰﺎﺀ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺷﱳ‬ ‫ﺍﻳﻦ ﻋﻠﻢ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻄﻮﺭﻳﻜﻪ ﺁﺛﺎﺭ ﺁﻥ ﺗﺪﺭﳚﺎﹰﻭ ﺩﺍﺋﻤﹰﺎ ﺍﺯ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭﺝ ‪ ١‬ﺹ ‪ ٢٥٨‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻇﺎﻫﺮ )ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ( ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺧﻠﻴﻔﻪ ﺁﺩﻡ ﻭ ﳎﻤﻮﻉ ﺫﺭﻳ‪‬ﺔ ﺍﻟﻮﺳﺖ‪ .‬ﻭ ﺩﺭ ﺹ ‪ ٢٦٠:‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻧﺴﺎﻥ ﺿﻌﻴﻒ ﺧﻠﻖ ﺷـﺪﻩ ﻭﱃ‬ ‫ﺩﺍﺭﺍﻯ ﺣﺲ‪ ‬ﻭ ﺷﻌﻮﺭ ﺍﺳﺖ ﻭ ﺑﺎ ﺁﻥ ﺩﻭ ﺩﺭ ﻛﺎﺋﻨﺎﺕ ﺗﺼﺮ‪‬ﻑ ﻣﻰﻛﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺯﻳﺮ ﺳﻠﻄﻪ ﺧﻮﺩ ﻣﻰﻛﺸﺪ ﻟﺬﺍ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﳘﻪ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻋﺠﻴﺒﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻳﻪ ﺟﺎﺋﻰ ﺧﻮﺍﻫﺪ‬ ‫ﺭﺳﻴﺪ ﻛﻪ ﳕﻰﺗﻮﺍﻥ ﺣﺴﺎﺏ ﻛﺮﺩ‪.‬‬ ‫ﺍﺯ ﺣﻴﺚ ﺍﺳﺘﻌﺪﺍﺩ ﺉ ﺁﺭﺯﻭ ﻭ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﻏﲑ ﳏﺪﻭﺩ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺗﺎ ﺑﻮﺍﺳﻄﻪ ﺍﻭ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪ .‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﺧﻠﻴﻔﻪ ﻭ‬ ‫ﺟﺎﻧﺸﲔ ﺧﻮﺩ ﺩﺭ ﺯﻣﲔ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺍﻭ ﻋﺠﺎﺋﺐ ﺻﻨﻊ ﺧﺪﺍ ﻭ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﺧﺪﺍ ﻭ ﺑﺪﺍﻳﻊ ﺣﻜﻤﺖ ﺍﻭ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﺳﺎﺯﺩ )ﺧﻼﺻﻪ ﺳﺨﻦ ﺍﳌﻨﺎﺭ(‪.‬‬ ‫ﺗﻮﺿﻴﺢ ﺳﺨﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺍﻯ ﺍﲰﺎﺀ ﺣﺴﲎ ﻭ ﺻﻔﺎﺕ ﻋﻠﻴﺎﺳﺖ ﻭ ﺑﺸﺮ ﺩﺭ ﲤﺎﻣﻰ ﺁ‪‬ﺎ ﺧﻠﻴﻔﻪ ﻭ ﺟﺎﻧﺸﲔ ﺧﺪﺍ ﺩﺭ ﺯﻣﲔ ﺍﺳﺖ ﻭ ﺩﺭ ﲤﺎﻡ ﺷﺌﻮﻥ ﺧﻮﻳﺶ ﻛﺎﺭﻫﺎﻯ ﺧﺪﺍ ﺭﺍ‬ ‫ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ ﻭ ﻣﻈﻬﺮ ﺍﲰﺎﺀ ﻭ ﺻﻔﺎﺕ ﺣﻖ ﺍﺳﺖ ﺍﻟﻨﻬﺎﻳﻪ ﻛﻤﺎﻝ ﻭ ﺍﰎﹼ ﺁﻥ ﺻﻔﺎﺕ ﺩﺭ ﺧﺪﺍﺳﺖ ﻭ ﺑﻪ ﺍﻧﺴﺎﻥ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﻋﻄﺎ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺧﻼﻓﺖ ﺷﺎﻣﻞ ﲤﺎﻡ ﺍﻧﺴﺎﻥ‬ ‫ﺍﺳﺘﺎﻋﻢ‪ ‬ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ‪ ،‬ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ‪ ،‬ﺑﺪﻛﺎﺭ ﻭ ﻧﻴﻜﻮﻛﺎﺭ‪.‬‬ ‫ﻣﺜﻼ ﺧﺎﻟﻖ‪ ،‬ﺭﺍﺯﻕ‪ ،‬ﻋﻠﻴﻢ‪ ،‬ﻗﺎﺩﺭ‪ ،‬ﻏﻔﻮﺭ‪ ،‬ﲰﻴﻊ‪ ،‬ﺑﺼﲑ‪ ،‬ﺭﺣﻴﻢ‪ ،‬ﺣﻜﻴﻢ‪ ،‬ﻏﻔﻮﺭ ﻭ‪ ...‬ﺍﺯ ﺍﲰﺎﺀ ﺣﻖ ﺗﻌﺎﱃ ﺍﺳﺖ‪ .‬ﺑﺸﺮ ﺩﺭ ﲤﺎﻡ ﺍﻳﻦ ﺻﻔﺎﺕ ﻭ ﺍﲰﺎﺀ ﺟﺎﻧﺸﲔ ﺧﺪﺍﺳﺖ‪ .‬ﺧﺪﺍ ﳘﻪ ﺭﺍ ﺧﻠﻖ‬ ‫ﻛﺮﺩﻩ ﺑﺸﺮ ﻧﻴﺰ ﻣﺜﻼ ﺳﺎﺧﺘﻤﺎﻥ‪ ،‬ﻛﺎﺭﺧﺎﻧﻪ ﻭ ﻏﲑﻩﺭﺍ ﺧﻠﻖ ﻣﻰﻛﻨﺪ ﻭ ﺑﺎﻗﺪﺭﺕ ﺧﺪﺍ ﺩﺍﺩﻯ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻭﻻﺩ ﺧﻮﺩ ﺭﻭﺯﻯ ﻓﺮﺍﻫﻢ ﻣﻰﺁﻭﺭﺩ‪،‬ﺩﺍﻧﺎﺳﺖ‪ ،‬ﻗﺪﺭﺕ ﺩﺍﺭﺩ‪،‬‬ ‫ﻣﻰﺷﻨﻮﺩ‪،‬ﻣﻰﺑﻴﻨﺪ‪ ،‬ﻣﻬﺮﺑﺎﻥ‪ ،‬ﳏﻜﻢ ﻛﺎﺭ‪ ،‬ﭼﺎﺭﻩ ﺳﺎﺯ ﻭ ﻣﺪﺑ‪‬ﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﳘﻪ ﺟﺎﻧﺸﻴﲎ ﺍﺯ ﺣﻀﺮﺕ ﺍﺯ ﺣﻀﺮﺕ ﺣﻖ ﺗﻌﺎﱃ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻣﺎﻣﺎﻥ ﻭ ﳐﺼﻮﺻﹰﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻼ ﻣﻰﺧﻮﺍﻧﻴﻢ ﻛﻪ‪ :‬ﻣﻈﻬﺮ ﺻﻔﺎﺕ ﺣﻖ ﺍﻧﺪ ﻳﻌﲎ ﺩﺭ ﺍﻇﻬﺎﺭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﺎﻓﻮﻕ ﺍﻧﺪ ﻭ ﺍﮔـﺮ‬ ‫ﮔﻔﺘﻴﻢ‪ :‬ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺪﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻭ ﺑﻪ ﺟﺎﻧﺸﻴﲎ ﺧﺪﺍ ﻗﻮﻯ ﻭ ﻛﺎﺭﺳﺎﺯ ﻭ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﺍﺳﺖ ﮔﺮﭼﻪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺍﻧﺴﺎﻥﻫﺎ ﳘﻪ ﻳﺪﺍﻟﻠﹼﻪﺍﻧﺪ ﻭﱃ ﻧﻪ ﻣﺜﻞ‬ ‫ﺁﳓﻀﺮﺕ ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ‪ :‬ﺑﺸﺮ ﺧﺪﺍ ﺻﻔﺖ ﺍﺳﺖ ﻭ ﺟﺎﻧﺸﲔ ﺧﺪﺍﺳﺖ‪ .‬ﺍﺻﻞ ﻧﲑﻭﻫﺎ ﻭ ﺻﻔﺎﺕ ﻛﻪ ﺑﺸﺮ ﺩﺍﺭﺍﺳﺖ ﺍﺯ ﺧﺪﺍ ﻣﻰﺑﺎﺷﺪ ﻣﻨﺘﻬﻰ ﺑﺪ ﻛﺎﺭﺍﻥ ﺟﺎﻧﺸﻴﻨﺎﻥ ﺧـﻮﺏ ﺍﻧـﺪ‪.‬‬ ‫]ﺍﻧﻌﺎﻡ‪] ،[١٦٥:‬ﻓﺎﻃﺮ‪ [٣٩:‬ﻣﻨﻈﻮﺭ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺧﻠﻴﻔﺔﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻛﺎﻓﺮ ﻧﻴﺰ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻛﺎﻓﺮ ﻧﻴﺰ ﺧﻠﻴﻔﻪ ﺧﺪﺍﺳﺖ ﺍﻣ‪‬ﺎ ﻛﻔﺮ ﺍﻭ ﺩﺭ ﭘﻴﺶ‬ ‫ﺧﺪﺍ ﺭﺳﻮﺍﻳﺶ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﻭﱃ ﺩﺭ ﺁﻳﺎﺗﻰ ﻣﺜﻞ ]ﻳﻮﻧﺲ‪] ،[١٤:‬ﺍﻋﺮﺍﻑ‪ [٦٩:‬ﻇﺎﻫﺮﹰﺍ ﺟﺎﻧﺸﲔ ﺷﺪﻥ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ ﺍﺳﺖ ﻧﻪ ﺧﻠﻴﻔﺔﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٨٤‬ﺍﻋﺮﺍﻑ ﻭﱃ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻳﻪ ‪ ٧٤‬ﻳﻮﻧﺲ‬ ‫ﻭ ‪ ٦٢‬ﳕﻞ ﺧﻠﻴﻬﺔ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺧﺎﲤﻪ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﻨﺎﻯ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺸﺮ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺯ ﺣﻴﺚ ﺻﻨﻌﺖ ﻭ ﻛﺎﺭ ﻭ ﻋﻤﻞ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺧﺪﺍ ﺻﻔﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻣﻈﻬﺮ ﺑﻴﺸﺘﺮ ﺁﻥ ﺩﺭ ﺯﻧﺪﮔﻰ‬ ‫‪‬ﺸﱴ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﺭﺍﺩﻩ ﻛﺎﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﻡ ﺑﺎﻳﺪ ﻣﻨﺘﻈﺮ ﺗﺮﻗﻴ‪‬ﺎﺕ ﻋﺠﻴﺐ ﺑﺸﺮ ﺩﺭ ﺩﻧﻴﺎ ﺑﻮﺩ ﻛﻪ ﺍﻳـﻦ‬ ‫ﻣﻮﺟﻮﺩ ﻣﺮﻣﻮﺯ ﻭ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﭼﻪ ﻛﺎﺭﻫﺎﺋﻰ ﺍﳒﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻭ ﻇﻬﻮﺭ ﺁﻥ ﻛﺎﺭﻫﺎ ﺩﻟﻴﻞ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﻭ ﻣﻈﻬﺮ ﺻﻔﺎﺕ ﺣﻖ ﺑﻮﺩﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻣﻌﺮ‪‬ﻑ ﻛﻤﺎﻝ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ‪.‬‬

‫]ﺹ‪ [٢٦:‬ﺑﺦ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺧﻼﻓﺖ‪ ،‬ﺧﻼﻓﺖ ﺣﻜﻮﻣﺖ ﻭ ﻗﻀﺎﻭﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺧﺺ‪ ‬ﺍﺯ ﺧﻼﻓﺖ ﺳﺎﺑﻖ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻧﺴﺎﻥ ﮔﻔﺘﻪ ﺷﺪ ﺯﻳﺮﺍ ﺟﺎﻧﺸﻴﲎ ﺩﺍﻭﺩ ﻓﻘﻂ‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺑﻮﺩ‪.‬‬ ‫ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﻛﺼﺪﺍﻕ ﺧﻼﻓﺖ ﺳﺎﺑﻖ ﮔﺮﻓﺘﻪ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻪ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [٣٠:‬ﻣﻨﻄﺒﻖ ﺧﻼﻓﺖ ﺩﺍﻭﺩ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺟﺎﻧﺸﲔ ﺑﻮﺩﻥ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺳﺎﺑﻖ ﺍﺳﺖ ﻭﱃ ﺁﻥ‬ ‫ﺧﻼﻓﺖ ﻇﺎﻫﺮ ﺁﻳﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺧﺘﻼﻑ ﳑﺪﻭﺡ ﻭ ﻣﺬﻣﻮﻡ‬ ‫* ]ﻫﻮﺩ‪.[١١٨-١١٧:‬‬ ‫ﺍﻳﻦ ﺩﻭ ﺍﻳﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ ﺍﺳﺖ‪:‬‬ ‫‪ -١‬ﻣﺮﺍﺩ ﺍﺯ »ﳐﺘﻠﻔﲔ« ﺍﺧﺘﻼﻑ ﺩﺭ ﺩﻳﻦ ﺍﺳﺖ ﻳﺎ ﺍﺧﺘﻼﻑ ﺩﺭ ﺳﻼﺋﻖ‪ ،‬ﺳﻨﻦ‪ ،‬ﺫﻭﻗﻴ‪‬ﺎﺕ‪ ،‬ﺁﺩﺍﺏ‪ ،‬ﻣﻘﺎﺻﺪ‪ ،‬ﺍﻋﻤﺎﻝ ﻭ ﻏﲑﻩ؟‪.‬‬ ‫ﲔ« ﻳﺎ ﺍﺯ ﻣﻌﲎ ﻻﺯﻡ ﺁﻥ؟‪.‬‬ ‫ﻚ« ﺍﺳﺘﺜﻨﺎ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ »ﻻ ﻳِﺰﺍﻟﻮ ﹶﻥ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬ ‫‪» -٢‬ﺍِﻟﹼﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬ ‫ﻚ« ﺭﲪﺖ ﺍﺳﺖ ﻳﺎ ﺍﺧﺘﻼﻑ ﻛﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﻛﻼﻡ ﺳﺎﺑﻖ ﻣﺴﺘﻔﺎﺩﺍﻧﺪ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮﺍﻯ ﺍﺧﺘﻼﻑ ﺁﻓﺮﻳﺪﻩ ﻳﺎ ﺭﲪﺖ؟ ﻭ ﻳﺎ‬ ‫‪ -٣‬ﻣﺸﺎﺭﺍﻟﻴﻪ »ﻟِﺬِﻟ ‪‬‬ ‫ﻣﺸﺎﺭﺍﻟﻴﻪ ﺁﻥ ﻣﻀﻤﻮﻥ ﻛﻼﻡ ﺳﺎﺑﻖ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺍﺧﺘﻼﻑ ﻭ ﻫﻢ ﺭﲪﺖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺱ‪ «...‬ﺟﻌﻞ ﺍﺟﺒﺎﺭﻯ ﺍﺳﺖ ﻳﺎ ﺍﺧﺘﻴﺎﺭﻯ؟‪.‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪ -٤‬ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ »ﹶﻟ ‪‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺍﻭ‪‬ﻝ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺑﺎ ﻣﻼﺣﻈﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﻼﻑ‪ ،‬ﺍﺧﺘﻼﻑ ﺩﺭ ﺩﻳﻦ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻣﺎﺋﺪﻩ‪ [٤٨:‬ﺁﻳﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣ‪‬ﺖ‬ ‫ﻭﺍﺣﺪﻩ ﺍﻣ‪‬ﱴ ﺍﺳﺖ ﻛﻪ ﺩﺍﺭﺍﻯ ﻳﻚ ﺩﻳﻦ ﻭ ﻳﻚ ﺁﺋﲔ ﺑﺎﺷﺪ‪ .‬ﻭﱃ ﺩﺭ ﺁﻳﻪ ‪ ٩٣‬ﳓﻞ ﻭ ‪ ٨‬ﺷﻮﺭﻯ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﲢﺎﺩ ﺩﺭ ﻧﻴﻜﻮﻛﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫ﺱ« ﺟﻌﻞ ﺍﺟﺒﺎﺭﻯ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺧﺪﺍ ﺟﻌﻞ ﺍﺟﺒﺎﺭﻯ ﺭﺍ ﳔﻮﺍﺳﺘﻪ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﻣﺮﺩﻡ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﺩﻳﻦ ﺣﻖ‪ ‬ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻟﺬﺍ ﭘﻴﻮﺳﺸﺘﻪ ﺩﺭ ﺩﻳﻦ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ »ﹶﻟ ‪‬‬ ‫ﲔ«‪.‬‬ ‫ﺍﺧﺘﻼﻑ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ »ﻭ‪‬ﻻ ﻳ‪‬ﺰﺍﻟﹸﻮ ﹶﻥ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬ ‫ﺍﺧﺘﻼﻑ ﺩﺭ ﺩﻳﻦ ﺍﮔﺮ ﺍﺯ ﺭﻭﻯ ﻃﻠﺐ ﻭﺍﻗﻊ ﻭ ﲢﺮ‪‬ﻯ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﻗﻬﺮﹰﺍ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻋﺬﺭ ﻣﻮﺟ‪‬ﻪ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﺧﺘﻼﻑ ﺩﺭ ﺍﺻﻮﻝ ﺍﺻﻼ ﻳﺎ ﺑﻪ ﻭﺟﻮﺩ ﳕﻰﺁﻳﺪ ﻭ ﻳﺎ‬ ‫ﺧﻴﻠﻰ ﻛﻢ ﻭ ﺟﺰﺋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺍﮔﺮ ﻃﺎﻟﺒﺎﻥ ﺩﺭ ﻃﻠﺐ ﺣﻘﻴﻘﺖ ﺑﺎﺷﻨﺪ ﺑﺎ ﻛﻤﺘﺮﻳﻦ ﺗﻼﺵ ﻭ ﺗﻔﻜﹼﺮ ﺣﻖ‪ ‬ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻭ ﳉﺎﺟﺖ ﺑﺎﺷﺪ ﭘﻴﺶ‬ ‫ﺧﺪﺍ ﻣﻮﺟﺐ ﻣﺴﺌﻮﻟﻴ‪‬ﺖ ﻭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻧﻮﻋﹰﺎ ﺍﺧﺘﻼﻓﺎﺕ ﺩﻳﲎ ﺩﺭ ﺍﺛﺮ ﳉﺎﺟﺖ ﻭ ﺍﺧﺘﻼﻑ ﻋﻤﺪﻯ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﺭﻭﺷﻦ ﺷﺪﻥ ﻭﺍﻗﻊ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺑﻘﺮﻩ‪ [٢١٣:‬ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩:‬ﻭ ﺍﻳﻀﹰﺎ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩:‬ﻭ ﺍﻳﻀ ﹰﺎ ﻓﺮﻣـﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪ [٧١:‬ﺍﻳـﻀ ﹰﺎ ]ﺭﻭﻡ‪] - [٣٢:‬ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ‪] - [١٠٥:‬ﺷﻮﺭﻯ‪.[١٤:‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺧﺘﻼﻑ ﻋﻤﺪﻯ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﻭ ﻣﻮﺟﺐ ﺁﻥ ﻋﻨﺎﺩ ﻣﻰﺑﺎﺷﺪ ﻧﻪ ﳐﻔﻰ ﻣﺎﻧﺪﻥ ﺣﻘﻴﻘﺖ‪ ،‬ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﻣﺒﻐﻮﺽ ﺧﺪﺍﺳﺖ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺑﺮ ﻛﻨﺪﻥ ﺁﻥ‬ ‫ﺩﻋﻮﺕ ﺑﻪ ﺍﺗ‪‬ﻔﺎﻕ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺷﻮﺭﻯ‪] ،[١٣:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٦٤:‬‬ ‫ﻭ ﺍﻣ‪‬ﺎ ﺍﺧﺘﻼﻑ ﺩﺭ ﺳﻨﻦ‪ ،‬ﺁﺩﺍﺏ‪ ،‬ﺭﻭﺣﻴﺎﺕ‪ ،‬ﺳﻼﺋﻖ ﻭ ﻏﲑﻩ ﺍﺯ ﺿﺮﻭﺭﺕ ﻋﺎﱂ ﻭ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻏﲑ ﺁﻥ ﺻﻮﺭﺕ ﺩﻧﻴﺎ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗﺮﻗﹼﻰ ﳕﻰﻛﺮﺩ ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ‬ ‫ﺷﺪ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﻣﻮﺭﺩ ﻧﻈﺮ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻧﻴﺴﺖ‪.‬‬ ‫ﲔ«ﻳﻌﲎ ﻣﮕﺮ ﺁﻥ ﻛﺴﻰ ﻛﻪ ﺧﺪﺍﻳﺖ ﺭﺣﻢ ﻛﻨﺪ ﺗﺎﺑﻊ ﺣﻖ‪ ‬ﺑﺎﺷﺪ ﻭ ﳋﺘﻼﻑ ﻧﻜﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﻚ« ﺍﺳﺘﺜﻨﺎ ﺍﺳﺖ ﺍﺯ » ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺩﻭ‪‬ﻡ‪ :‬ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﮔﺬﺷﺖ »ﺍِﻟﹼﺎ ‪‬ﻣ ‪‬ﻨ ‪‬ﺮ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬ ‫ﻚ« ﻣﺼﺪﺍﻕ ﳘﺎﻥ » ﹶﻓﻬ‪‬ﺪ‪‬ﻯ ﺍﻟﻠﹼ ‪‬ﻪ ﺍﻟﱠﺬﻳ ِﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ« ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [٢١٣:‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺻﻮﺭﺕ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬ ‫ﻚ« ﺭﺍﺟﻊ ﺑﻪ ﺭﲪﺖ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﺍﺧﺘﻼﻑ ﻛﻪ ﺍﺧﺘﻼﻑ ﺩﻳﲎ ﻣﻮﺭﺩ ﺭﺿﺎﻯ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﻋﻠﹼﺖ ﺧﻠﻘﺖ‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ‪ :‬ﺑﻨﺎ ﺑﺮ ﲢﻘﻴﻖ ﺑﻪ ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ‪ :‬ﺑﻨﺎ ﺑﺮ ﲢﻘﻴﻖ ﻓﻮﻕ »ﻟِﺬِﻟ ‪‬‬ ‫ﲔ« ﺩﺭ ﺻﻮﺭﺗﻰ ﺻﺤﻴﺢ ﺑﻮﺩ ﻣﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﻼﻑ‪ ،‬ﺍﺧﺘﻼﻑ ﺳﻼﺋﻖ ﻭ ﺭﻭﺣﻴ‪‬ﺎﺕ ﺑﺎﺷﺪ ﻛﻪ ﻋﺎﻣﻞ ﻣﻬﻢ ﭘﻴﺸﺮﻓﺖ ﺑﺸﺮ ﺍﺳﺖ ‪.‬‬ ‫ﳕﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺍﺷﺎﺭﻩ ﺑﻪ » ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬ ‫ﻚ ‪‬ﺧ ﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ« ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺭﲪﺖ ﻣﺆﻧﺚ ﺣﻘﻴﻘﻰ ﻧﻴﺴﺖ ﻟﺬﺍ ﺁﻣﺪﻩ ]ﻛﻬﻒ‪] ،[٩٨:‬ﺍﻋﺮﺍﻑ‪ [٥٦:‬ﻭ ﻧـﻪ‬ ‫ﻭ ﺍﻳﻨﻜﻪ ﺭﲪﺖ ﻣﺆﻧﺚ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻻﺯﻡ ﺑﻮﺩ »ِﻟِﺘ ﹾﻠ ‪‬‬ ‫ﻓﺮﻣﻮﺩﻩ‪» :‬ﻫﺬﺍﻩ ﻗﺮﻳﻨﺔ«‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﻖ = )ﻣﺜﻞ ﻓﻠﺲ( ﺁﻓﺮﻳﺪﻥ ﻭ ﺁﻓﺮﻳﺪﻩ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺻﻞ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻭ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻓﺮﻳﺪﻥ ﺗﻮﺃﻡ ﺑﺎ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻭ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻓﺮﻳﺪﻥ ﺗﻮﺃﻡ ﺑﺎ‬ ‫ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺍﺳﺖ ﻟﺬﺍ ﺧﻠﻖ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺁﻓﺮﻳﺪﻥ ﻣﻌﲎ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺩﺭﺳﺖ ﻣﻰﺑﺎﺷﺪ)ﺍﻟﺘﻘﺪﻳﺮ ﺍﳌﺴﺘﻘﻴﻢ( ﺉ ﺩﺭ ﺍﺑﺪﺍﻉ ﺷﻰ ﺀ‪ ...‬ﻭ‬ ‫ﺍﳚﺎﺩ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪...‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٩‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺍﺻﻞ ﺍﳋﻠﻖ ﺍﻟﺘﻘﺪﻳﺮ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ‪.‬‬ ‫ﺍﻣ‪‬ﺎ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺁﻓﺮﻳﺪﻥ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ [٥٤:‬ﺑﺪﺍﻥ ﺁﻓﺮﻳﺪﻥ ﻭ ﺩﺳﺘﻮﺭ ﻣﺎﻝ ﺧﺪﺍﺳﺖ ﻭ ﺍﻥ ﺑﺪﻳﻦ ﻣﻌﲎ ﺑﻴﺸﺘﺮ ﺍﺯ ﭼﻬﻞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣـﺪﻩ ﺍﺳـﺖ‪] .‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪،[١٩١ :‬‬ ‫]ﻟﻘﻤﺎﻥ‪.[٢٨:‬‬ ‫ﺍﻣ‪‬ﺎ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺁﻓﺮﻳﺪﻩ )ﳐﻠﻮﻕ( ﳓﻮ ]ﺍﺳﺮﺍﺀ‪] ،[٤٩:‬ﺍﺑﺮﺍﻫﻴﻢ‪ [١٩:‬ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ ﺧﻠﻖ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺍﻏﻠﺐ ﻧﺰﺩﻳﻚ ﺑﻪ ﲤﺎﻡ ﺩﺭ ﻛﺎﺭ ﺧﺪﺍ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﻭﱃ ﺑﻌﻀﹰﺎ ﺩﺭ ﻛﺎﺭ‬ ‫ﺁﺩﻣﻰ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺁﺩﻣﻰ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺁﻣﺪﻩ ]ﻣﺎﺋﺪﻩ‪ [١١٠:‬ﻭ ﻣﺜﻞ ]ﻣﺆﻣﻨﻮﻥ‪.[١٤:‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺧﻠﻘﺖ ﺗﺼﺮ‪‬ﻑ ﺩﺭ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻳﻌﲎ ﻣﺜﻼ ﺍﺯ ﺧﺎﻙ ﻭ ﭼﻮﺏ ﺧﺎﻧﻪ ﺩﺭﺳﺖ ﻛﺮﺩﻥ ﻭ ﮔﺮﻧﻪ ﻓﺮﻣﻮﺩﻩ ]ﻓﺎﻃﺮ‪.[٣:‬‬ ‫ﺧﻠﻖ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﻭ ﻋﻨﻖ( ﺑﻪ ﻣﻌﲎ ﻋﺎﺩﺕ ﻭ ﻃﺒﻊ ﻭ ﻣﺮﻭ‪‬ﺕ ﻭ ﺩﻳﻦ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ]ﻗﻠﻢ‪ [٤:‬ﺣﻘﺎ ﻛﻪ ﻧﻮ ﺑﺮ ﺧﻠﻖ ﻋﻈﻴﻤﻰ ﺍﺳﺘﻮﺍﺭﻯ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪:‬‬ ‫ﺧﻠﻖ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ ﻭ ﻗﻔﻞ( ﺩﺭ ﺍﺻﻞ ﻳﻜﻰ ﺍﻧﺪ ﺍﻭ‪‬ﱃ ﳐﺼﻮﺹ ﻫﻴﺌﺖ ﻭ ﺍﺷﻜﺎﻝ ﻭ ﺻﻮﺭ ﻇﺎﻫﺮﻯ ﺍﺳﺖ ﻭ ﺩﻭ‪‬ﻣﻰ ﳐﺼﻮﺹ ﺑﻪ ﻗﻮﺍ ﻭ ﺻﻔﺎﺕ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺑﺼﲑﺕ ﻗﺎﺑﻞ ﺩﺭﻙ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﺧﻼﻕ‪ :‬ﺑﻪ ﻣﻌﲎ ﻧﺼﻴﺐ ﺧﻮﺏ ﺍﺳﺖ )ﳎﻤﻊ( ﻗﺎﻣﻮﺵ ﻭ ﺍﻗﺮﺏ ﻗﻴﺪ ﻭﺍﻓﺮ ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﻧﺪ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻓﻀﻴﻠﱴ ﻛﻪ ﺑﺎ ﺍﺧﻼﻕ ﺧﻮﺏ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻣﻌﲎ ﻣﻰﻛﻨﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪[٧٧:‬‬ ‫ﺁﻧﺎﻥ ‪‬ﺮﻩﺍﻯ ﺩﺭ ﺁﺧﺮﺕ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺧﻠﹼﺎﻕ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺣﺠﺮ‪ - ٨٦‬ﻳﺲ‪.٨١‬‬ ‫ﺍﺧﺘﻼﻕ‪ :‬ﺑﻪ ﻣﻌﲎ ﻛﺬﺏ ﻭ ﺍﻓﺘﺮﺍﺀ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻠﻖ‪ ،‬ﺍﺧﺘﻼﻕ‪ ،‬ﻓﺮﻯ‪ ،‬ﺍﻓﺘﺮﺍﺀ ﺩﺭ ﻣﻌﲎ ﻗﺮﻳﺐ ﻫﻢ ﺍﻧﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻫﺮ ﺟﺎ ﻛﻪ ﺧﻠﻖ ﺩﺭ ﻭﺻﻒ ﻛﻼﻡ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻣﻌﻨﺎﻯ ﻛﺬﺏ‬ ‫ﻣﻰﺩﻫﺪ ]ﺹ‪ [٧:‬ﻣﺎ ﺍﻳﻦ ﭼﻨﲔ ﺳﺨﲎ ﺩﺭ ﻣﻠﹼﺖ ﺁﺧﺮ ﻧﺸﻴﺪﻩﺍﱘ ﺍﻳﻦ ﺟﺰ ﺩﺭﻭﻍ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ [١٣٧:‬ﮔﻔﺘﻪﺍﻧﺪ‪:‬ﻧﻴﺴﺖ ﺍﻳﻦ ﻣﮕﺮ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍﺀ ﭘﻴﺸﻨﻴﺎﻥ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺪ‪‬ﻩﺍﻯ ﺁﻥ ﺭﺍ ﺑﻪ ﻓﺘﺢ ﺧﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺿﻢ‪ ‬ﺧﺎﺀ ﻭ ﻻﻡ‪ .‬ﺍﺑﻮ ﻋﻠﻰ‬ ‫ﲔ ﻳﻌﲎ ﻋﺎﺩﺕ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻭ ﺩﺭﻭﻍ ﺁ‪‬ﺎ ﻃﱪﺳﻰ ﺧﻮﺩﺵ ﺁﻥ ﺭﺍ ﻛﺬﺏ ﻣﻌﲎ ﻛﺮﺩﻩ ﻳﻌﲎ ﻗﻮﻡ ﻋﺎﺩ ﺑﻪ ﻫﻮﺩ ﮔﻔﺘﻨﺪ‪ :‬ﺳﺨﻨﺎﻥ ﺗﻮ ﳘﺎﻥ ﺩﺭﻭﻍ ﮔﺬﺷﺘﮕﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﺎﺭ‬ ‫ﮔﻔﺘﻪ‪ :‬ﺧ ﹸﻠ ‪‬ﻖ ﺍ ﹾﻟﺎﹶﻭ‪‬ﻟ ‪‬‬ ‫ﻣﺎ ﻭ ﺍﻳﻦ ﺑﻨﺎﺀ ﻭ ﻣﺼﺎﻧﻊ‪ ،‬ﻋﺎﺩﺕ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻣﺎﺳﺖ‪] * .‬ﻓﺮﻗﺎﻥ‪ [٢:‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳐﻠﻮﻗﺎﺕ ﺑﻪ ﻃﻮﺭ ﻛﻠﹼﻰ ﺁﻓﺮﻳﺪﻩ ﺧﺪﺍ ﺍﻧﺪ ﻭ ﻏﲑ ﺍﺯ ﺍﻭ ﺧﺎﻟﻖ ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‬ ‫ﺑﺮ ﺧﻼﻑ ﻗﻮﻝ ﺛﻨﻮﻳ‪‬ﻪ ﻛﻪ ﻣﺒﺪﺃ ﻋﺎﱂ ﺭﺍ ﺩﻭ ﺗﺎ ﺩﺍﻧﺴﺘﻪ ﻭ ﺷﺮﻭﺭ ﻭ ﻇﻠﻤﺖ ﺭﺍ ﳐﻠﻮﻕ ﺍﻫﺮﳝﻦ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﺎﺕ ]ﺍﻧﻌﺎﻡ‪] ،[١٠٢:‬ﺭﻋﺪ‪ [١٦:‬ﳘﭽﻨﲔ ﺁﺳﺖ ﺁﻳﻪ ‪٦٢‬‬ ‫ﺯﻣﺮ ﻭ ‪ ٦٢‬ﻏﺎﻓﺮ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﲝﺚ ﻟﻔﻆ ﺟﻼﻟﻪ »ﺍﻟﻞﹼ« ﮔﺬﺷﺖ‪.‬‬ ‫* ]ﻣﻠﻚ‪ [٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﮒ ﳘﭽﻮﻥ ﺯﻧﺪﮔﻰ ﳐﻠﻮﻕ ﻭ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﻋﺪﻡ ﺻﺮﻑ ﻧﻴﺴﺖ‪.‬‬ ‫* ]ﻋﻨﻜﺒﻮﺕ‪ [١٧:‬ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﺗﺨ‪‬ﻠﹸﻘﹸﻮ ﹶﻥ ﺍِﻓﹾﻜﹰﺎ« ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﺑﻪ ﺩﺭﻭﻍ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻌﺒﻮﺩ ﻣﻰﺧﻮﺍﻧﻴﺪ ﺍﻳﻨﻬﺎ ﻣﻌﺒﻮﺩ ﻧﻴﺴﺘﻨﺪ ﻭ ﻻ ﻳﻀﺮ‪ ‬ﻭ ﻻ ﻳﻨﻔﻊ ﺍﻧﺪ ﻣﺜﻞ ]ﳒﻢ‪ [٢٣:‬ﻣﻌﲎ ﺁﻳﻪ‬ ‫ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻏﲑ ﺍﺯ ﺧﺪﺍ ﺑﺘﻬﺎﺋﻰ ﺭﺍ ﻣﻰﭘﺮﺳﺘﻴﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺩﺭﻭﻍ ﻣﻌﺒﻮﺩ ﻣﻰﺧﻮﺍﻧﻴﺪ ﻭ ﺩﺭﻭﻍ ﻣﻰﺳﺎﺯﻳﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﻭﻍ ﻣﻰﺳﺎﺯﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﻭﻍ ﺳﺎﺯﻯ ﺧﻠﻖ ﺍﻻﻓﻚ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ]ﻓﺠﺮ‪ [٨:‬ﺍﺯﺳﺎﺧﱳ ﺑﻨﺎﻯ ﺍﺭﻡ ﺧﻠﻖ ﺗﻌﺒﲑ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ [١١٩:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺍﻣﺮ ﺧﺪﺍﺳﺖ ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﺍﻣﺮ ﻣﻰﻛﻨﻢ ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺭﺍ ﺗﻐﻴﲑ ﻣﻰﺩﻫﻨﺪ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻗﺪ ﻣﺎﺀ ﻣﻔﺴ‪‬ﺮﻳﻦ ﻣﺜﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭ ﻣﺆﻳﺪ ﺁﻥ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺭﻭﻡ‪ [٣٠:‬ﻛﻪ ﺑﺪﻳﻦ ﻓﻄﺮﺓ ﺍﻟﻠﹼﻪ ﻭ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻃﻼﻕ ﺷﺪﻩ ﻭ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺳﺎﺑﻖ ﲢﻠﻴﻞ ﺣﺮﺍﻡ ﻭ ﲢﺮﱘ ﺣﻼﻝ ﺍﺳﺖ )ﳎﻤﻊ( ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﺧﺼ‪‬ﻰ ﻭ ﺍﺧﺘﻪ ﻛﺮﺩﻥ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺗﻐﻴﲑ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﻣﻨﻄﺒﻖ ﻣﻰﺷﻮﺩ ﺑﺮ ﺍﺧﺘﻪ ﻛﺮﺩﻥ ﻭ ﺍﻧﻮﺍﻉ ﻣﺜﻠﻪ ﻭ ﻟﻮﺍﻁ ﻭ ﺳﺤﻖ ﻭ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﻐﻴﲑ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺧﺮﻭﺝ ﺍﺯ ﺣﻜﻢ ﻓﻄﺮﺕ ﻭ ﺗﺮﻙ ﺩﻳﻦ‬ ‫ﻚ ﻟﹶﻠﺪ‪‬ﻳ ِﻦ ﺣ‪‬ﻨﻴﻔﹰﺎ‪ «...‬ﻋﻴﺎﺷﻰ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻣﺮﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺪﻳﺚ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻧﻘﻞ‬ ‫ﺣﻖ‪ ‬ﺑﺎﺷﺪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ » ﹶﻓﹶﺎ ِﻗ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﻟﮕﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺎ ﻗﺒﻞ ﲨﻠﻪ ﻓﻮﻕ ﺩﺭﺑﺎﺭﻩ ﺑﺮﻳﺪﻥ ﻭ ﺷﻜﺎﻓﱳ ﮔﻮﺷﻬﺎﻯ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺳﺖ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺗﻐﻴﲑ ﺩﻳﻦ ﺑﺎﺷﺪ ﻭ ﺻﺪﺭ ﺁﻳﻪ ﺩﺭ ﺍﺿﻼﻝ ﻣﻄﻠﻖ ﺍﺳﺖ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺫﻛﺮ ﺧﺼﻮﺹ‬ ‫ﮔﻮﺵ ﺑﺮﻳﺪﻥ ﻣﻴﺎﻥ ﺩﻭ ﻋﻤﻮﻡ ﺍﺯ ﺑﺎﺑﺖ ﺍﳘﻴ‪‬ﺖ ﺁﻥ ﺑﺪﻋﺖ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻫﻞ ﺟﺎﻫﻠﻴ‪‬ﺖ ﻣﺘﻌﺎﺭﻑ ﺑﻮﺩ‪.‬‬ ‫* ]ﺣﺸﺮ‪ [٢٤:‬ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺩﺭ »ﺑﺮﺀ« ﮔﺬﺷﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﻭﺳﺖ ﺧﺪﺍﻯ ﺍﻧﺪﺍﺯﻩ ﮔﲑ‪ ،‬ﺁﻓﺮﻳﻨﻨﺪﻩ‪ ،‬ﺻﻮﺭﺕ ﺩﻩ‪ ،‬ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﻧﺎﻣﻬﺎﻯ ﻧﻴﻜﻮﺗﺮ‪.‬‬ ‫* ]ﺣﺞ‪ [٥:‬ﳐﻠﹼﻘﻪ ﻭ ﻏﲑ ﳐ ﻠﹼﺜﻪ ﺭﺍ ﺗﺎﻡ ﺍﳋﻠﻘﺔ ﻭ ﻏﲑ ﺗﺎﻡ ﺍﳋﻠﻘﺔ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻧﻴﺰ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﻭ ﻏﲑ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫)ﳎﻤﻊ( ﻛﺸ‪‬ﺎﻑ ﰉ ﻋﻴﺐ ﮔﻔﺘﻪ ﺩﺭ ﺝ ‪ ٦‬ﻛﺎﰱ ﺹ‪ ١٢‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ‪ :‬ﳐ ﻠﹼﻘﻪ ﺁ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺻﻠﺐ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻠﻖ ﻭ ﺍﺧﺬ ﻣﻴﺜﺎﻕ ﻛﺮﺩﻩ‪ ...‬ﻭ‬ ‫ﺁ‪‬ﺎ ﳘﺎﻥ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﺩﻧﻴﺎ ﻣﻰﺁﻳﻨﺪ‪ ...‬ﺍﻣ‪‬ﺎ ﻏﲑ ﳐﻠﹼﻘﻪ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻠﺐ ﺁﺩﻡ ﺧﻠﻘﺶ ﻧﻜﺮﺩﻩ‪ ...‬ﻭ ﺁ‪‬ﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﻧﻄﻔﻪﻫﺎﻯ ﻋﺰﻝ ﺷﺪﻩ ﻭ ﺑﭽﻪﻫﺎﻯ ﺳﻘﻂ ﺷﺪﻩ ﻗﺒﻞ ﺍﺯ‬ ‫ﻭﻟﻮﺝ ﺭﻭﺡ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﻞ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﮔﺸﺎﺩﮔﻰ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ‪ .‬ﲨﻊ ﺁﻥ ﺧﻼﻝ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ ‪ -‬ﳎﻤﻊ( ]ﻧﻮﺭ‪ [٤٣:‬ﻣﻰﺑﻴﲎ ﺑﺎﺭﺍﻥ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺧﻼﻝ ﻣﺼﺪﺭ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﻧﻴﺰ ﺁﻣﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﻧﻴﺰ ﻣﻔﺮﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺑﻪ ﻣﻌﲎ ﻭﺳﻂ ﭼﻨﺎﻧﻜﻪ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ [٤٧:‬ﻣﻴﺎﻥ ﴰﺎ ﺍﺭﺍﺟﻴﻒ ﻣﻰﺳﺎﺧﺘﻨﺪ ﻭ‬ ‫ﻓﺘﻨﻪ ﺟﻮﺋﻰ ﻣﻰﻛﺮﺩﻧﺪ ]ﺍﺳﺮﺍﺀ‪ [٥:‬ﻛﺎﻭﺵ ﻣﻰﻛﻨﻨﺪ ﻣﻴﺎﻥ ﺧﺎﻧﻪﻫﺎ ﺭﺍ‪.‬‬ ‫ﺧﻠﹼﺔ‪ :‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﻣﻮﺩ‪‬ﺕ ﻭ ﺩﻭﺳﱴ ﺍﺳﺖ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻣﻮ‪‬ﺩﺕ ﺧﺎﻟﺺ ﮔﻔﺘﻪ ﺍﺳﺖ ﺭﺍﻏﺐ ﺩﺭ ﻭﺟﻪ ﺁﻥ ﺳﻪ ﻋﻠﹼﺖ ﺫﻛﺮ ﻛﺮﺩﻩ ﻳﻜﻰ ﺁﻧﻜﻪ ﺩﻭﺳﱴ ﻭ ﻣﻮ‪‬ﺩﺕ ﺩﺭ ﻭﺳﻂ ﻧﻔﺲ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺁﻧﻜﻪ ﻧﻔﺲ ﺭﺍ ﻣﻰﺷﻜﺎﻓﺪ ﻭ ﺩﺭ ﺁﻥ ﺍﺛﺮ ﻣﻰﮔﺬﺍﺭﺩ ﻣﺜﻞ ﺗﲑ ﺩﺭ ﻫﺪﻑ‪ .‬ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺁﻥ ﻣﻮ‪‬ﺩﺕ ﺯﻳﺎﺩ ﺍﺳﺖ )ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﻣﻌﻨﺎﻯ ﺧ ﻠﹼﺖ )ﺍﺣﺘﻴـﺎﺝ( ﺩﺭ ﺁﻥ‬ ‫ﻣﻨﻈﻮﺭ ﺑﺎﺷﺪ ﻭﺟﻪ ﺍﻭ‪‬ﻝ ﺭﺍ ﺍﺑﻦ ﺍﺛﲑ ﻧﻴﺰ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [٢٥٤:‬ﺭﻭﺯﻳﻜﻪ ﺩﺭ ﺁﻥ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ‪ ،‬ﺩﻭﺳﱴ ﻭ ﺷﺎﻓﻌﺖ ﻧﻴﺴﺖ‪] .‬ﺍﺑﺮﺍﻫﻴﻢ‪ [٣١:‬ﺧﻼﻝ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﺼﺪﺭ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﻭ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﱴ ﺍﺳﺖ‪.‬‬ ‫ﺧﻠﻴﻞ‪ :‬ﺩﻭﺳﺖ ]ﻓﺮﻗﺎﻥ‪] ،[٢٨:‬ﻧﺴﺎﺀ‪ [١٢٥:‬ﲨﻊ ﺧﻠﻴﻞ ﺍﺧﻼﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ [٦٧:‬ﺩﻭﺳﺘﺎﻥ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﻀﻰ ﺩﴰﻦ ﺍﻧﺪ ﻣﮕﺮ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻠﻮ‪ = ‬ﺧﻼﺀ ﻭ ﺧﻠﻮ‪ ‬ﺑﻪ ﻣﻌﲎ ﺧﺎﱃ ﺷﺪﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺍﻳﻀﹰﺎ ﺧﻠﻮ‪ ‬ﺑﻪ ﻣﻌﲎ ﮔﺬﺷﱳ ﺯﻣﺎﻥ ﺏ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻮ‪ ‬ﺩﺭ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻫﺮ ﺩﻭ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻟﻴﻜﻦ‬ ‫ﭼﻮﻥ ﺍﺯ ﺧﺎﱃ ﺷﺪﻥ‪ ،‬ﮔﺬﺷﱳ ﺁﻥ ﺑﻪ ﻧﻈﺮ ﺁﻣﺪﻩ ﻟﺬﺍ ﺍﻫﻞ ﻟﻐﺖ »ﺧﻼ ﺍﻟﺰﻣﺎﻥ« ﺭﺍ‪ :‬ﺯﻣﺎﻥ ﮔﺬﺷﺖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﺳﺘﻌﻤﺎﻻﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﳘﻪ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪ [٢٤:‬ﻫﻴﭻ ﺍﻣ‪‬ﱴ ﻧﻴﺴﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺩﺭ ﺁﻥ ﺍﻧﺬﺍﺭ ﻛﻨﻨـﺪﻩﺍﻯ ﮔﺬﺷـﺘﻪ ﺍﺳـﺖ‪] .‬ﺑﻘـﺮﻩ‪] ،[١٣٤:‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪،[١٤٤:‬‬ ‫]ﺍﺣﺰﺍﺏ‪.[٣٨:‬‬ ‫* ]ﺑﻘﺮﻩ‪ [١٤:‬ﺧﻠﻮﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﻠﻮﺕ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﺍﻏﻴﺎﺭ ﺧﺎﱃ ﺍﺳﺖ »ﺧﻼﺍﻟﻴﻪ« ﻳﻌﲎ ﺩﺭ ﺧﻠﻮﺕ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻭ ﭼﻮﻥ ﺩﺭ ﺧﻠﻮﺕ ﺑﻪ‬ ‫ﺷﻴﺎﻃﲔ ﺧﻮﺩ ﺭﺳﻴﺪﻧﺪ ﻣﻰﮔﻮﻳﻨﺪ ﻣﺎ ﺑﺎ ﴰﺎﺋﻴﻢ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٩:‬ﻭ ﭼﻮﻥ ﺧﻠﻮﺕ ﻛﻨﻨﺪ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺭﺍ ﺍﺯ ﺧﺸﻢ ﺑﺮ ﴰﺎ ﺑﺪ ﺩﻧﺪﺍﻥ ﮔﺰﻧﺪ‪.‬‬ ‫* ]ﻳﻮﺳﻒ‪ [٩:‬ﻳﻮﺳﻒ ﺭﺍ ﺑﻜﺸﻴﺪ ﻭ ﻳﺎ ﺑﻪ ﺯﻣﲔ ﻧﺎ ﻣﻌﻠﻮﻣﻰ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ ﺗﺎ ﺗﻮﺟ‪‬ﻪ ﭘﺪﺭﺗﺎﻥ ﺑﺮﺍﻯ ﴰﺎ ﺧﺎﱃ ﺍﺯ ﺣﺐ‪ ‬ﻳﻮﺳﻒ ﻭ ﺧﺎﻟﺺ ﺑﺎﺷﺪ ‪.‬‬

‫ﲣﻠﻴﻪ‪ :‬ﺗﺮﻙ ﻛﺮﺩﻥ‪ ،‬ﺷﺨﺺ ﺍﺯ ﺗﺮﻙ ﻛﺮﺩﻥ‪ ،‬ﺷﺨﺺ ﺍﺯ ﺗﺮﻙ ﺷﺪﻩ ﺧﺎﱃ ﻭ ﻛﻨﺎﺭ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ ﺍﺻﻞ ﺁﻥ ﺭﺍ ﺗﺮﻙ ﻛﺮﺩﻥ ﺩﺭ ﺟﺎﻯ ﺧﺎﱃ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪.[٥:‬‬ ‫ﲣﻠﹼﻰ‪ :‬ﺧﺎﱃ ﺷﺪﻥ ]ﺍﻧﺸﻘﺎﻕ‪ [٤:‬ﺍﻳ‪‬ﺎﻡ ﺧﺎﻟﻴﺔ‪ :‬ﺭﻭﺯﻫﺎﻯ ﮔﺬﺷﺘﻪ ]ﺣﺎﻗﺔ‪.[٢٤:‬‬ ‫* ]ﻓﺎﻃﺮ‪ [٢٤:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻫﻴﭻ ﺍﻣ‪‬ﱴ ﺍﺯ ﺍﻣ‪‬ﺘﻬﺎ ﺑﺪﻭﻥ ﭘﻴﻐﻤﱪ ﻧﺒﻮﺩﻩ ﻭ ﺩﺭ ﲤﺎﻡ ﺁ‪‬ﺎ ﭘﻴﺎﻣﱪﺍﱏ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺁﻣﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺗﻮﺿﻴﺢ ﺁﻧﻜﻪ‪ :‬ﭼﻮﻥ ﺩﺭ ﺍﻣ‪‬ﱴ ﭘﻴﺎﻣﱪﻯ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻣﺒﻌﻮﺙ ﺷﻮﺩ ﺑﻌﺪ ﺍﺯ ﮔﺬﺷﱳ ﺍﻭ ﺩﻳﻨﺶ ﺩﺭ ﺍﺛﺮ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺁﻟﻮﺩﻩ ﺑﻪ ﺷﺮﻙ ﻭ ﻛﻔﺮ ﻭ ﺑﺖ ﭘﺮﺳﱴ ﻣﻰﺷﻮﺩ ﻟﺬﺍ ﮔﻔﺘﻪﺍﻧﺪ ﺭﻳﺸﻪ‬ ‫ﺷﺮﻙ ﻭ ﺑﺖ ﭘﺮﺳﱴﻫﺎ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﻭ ﻫﺮ ﺟﺎ ﻛﻪ ﺁﻥ ﺩﻭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﭘﻰ ﺑﺮﺩ ﻛﻪ ﺍﺑﺘﺪﺍ ﭘﻴﺎﻣﱪﻯ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺗﺎﺭﻳﺦ ﺁﻣﺮﻳﻜﺎ ﺩﻳﺪﻩﺍﻡ‪ :‬ﻛﺎﺷﻔﲔ ﺁﻥ ﭼﻮﻥ ﻭﺍﺭﺩ ﳑﻠﻜﺖ »ﭘﺮﻭ«‬ ‫ﺷﺪﻧﺪ ﺩﺭ ﺁﻥ ﺟﺎ ﻣﻌﺒﺪ ﺁﻓﺘﺎﺏ ﻳﺎﻓﺘﻨﺪ ﺣﱴ ﻣﺮﺩﻡ ﺁﳒﺎ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺗﺎﺯﻩ ﻭﺍﺭﺩﻫﺎ ﭘﺴﺮﺍﻥ ﺁﻓﺘﺎﺏﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﻧﻴﺰ ﭘﻴﺎﻣﱪﺍﱏ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﻄﻮﺭ ﻛﻠﹼﻰ ﺑﺎ ﺩﻗﺖ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﲢﻘﻴﻖ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻣﺘ‪‬ﻬﺎ ﻣﻰﺗﻮﺍﻥ ﺑﻮﺟﻮﺩ ﭘﻴﺎﻣﱪﺍﻥ ﺩﺭ ﺁ‪‬ﺎ ﭘﻰ ﺑﺮﺩ ﻭ ﻋﻤﻮﻡ ﻣﻮﻫﺒﺖ ﺍﳍﻰ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﻛﺸﻒ ﻛﺮﺩ‪ .‬ﮔﺮ ﭼﻪ ﺩﺭ ﳑﺎﻟﻚ ﻏﺮﺏ ﭘﻴﻐﻤﱪﻯ‬ ‫ﺳﺮﺍﻍ ﻧﺪﺍﺭﱘ ﻭ ﲤﺎﻡ ﭘﻴﺎﻣﱪﺍﻥ ﺍﻣﺜﺎﻝ ﻧﻮﺡ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻮﺳﻰ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﳏﻤﺪ »ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ« ﺍﺯ ﺍﻫﻞ ﺷﺮﻕﺍﻧﺪ ﻭﱃ ﺍﮔﺮ ﺩﺭ ﺳﺎﺑﻘﻪ ﺁ‪‬ﺎ ﺩﻗﹼﺖ ﺷﻮﺩ ﺣﺘﻤﹰﺎ ﭘﻴﺎﻣﱪﺍﱏ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﺑﺮ ﺗﻮ ﺣﻜﺎﻳﺖ ﻛﺮﺩﱘ ﻭ ﺑﺮﺧﻰ ﺭﺍ ﺣﻜﺎﻳﺖ ﻧﻨﻤﻮﺩﱘ ]ﻏﺎﻓﺮ‪.[٧٨:‬‬ ‫_______________________________________________‬ ‫ﲬﺪ = ﲬﻮﺩ‪ :‬ﻓﺮﻭ ﻧﺸﺴﱳ ﺯﺑﺎﻧﻪ ﺁﺗﺶ ﺍﺳﺖ »ﲬﺪﺕ ﺍﻟﻨﺎﺭ ﲬﻮﺩﹰﺍ‪ :‬ﻃﻔﻰﺀ ﳍﺒﻬﺎ« )ﻣﻔﺮﺩﺍﺕ( ﻭ ﺁﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﻛﻨﺎﻳﻪ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[١٥:‬ﺍﺩ‪‬ﻋﺎﻳﺸﺎﻥ ﭘﻴﻮﺳﺘﻪ ﭼﻨﲔ ﺑﻮﺩ ﺗﺎ‬ ‫ﺩﺭﻭ ﺷﺪﻩ ﺑﻴﺠﺎﻧﺸﺎﻥ ﻛﺮﺩﱘ‪.‬‬ ‫ﺨ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑﺮ‪‬ﻫﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ﺗِﺒ‪‬ﻴﺎﻧﹰﺎ ﻻ ‪‬ﺗ ‪‬ﻬ ‪‬ﺪ ‪‬ﻡ ﹶﺍﺭ‪‬ﻛﺎ‪‬ﻧ ‪‬ﻪ«‪.‬‬ ‫] ﻳﺲ‪ [٢٩:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٩٦‬ﺩﺭ ﻭﺻﻒ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﹸﻓﺮ‪‬ﻗﺎﻧﹰﺎ ﻻ ‪‬ﻳ ‪‬‬ ‫_______________________________________________‬ ‫ﲬﺮ = ﭘﻮﺷﺎﻧﺪﻥ‪ .‬ﻃﱪﺳﻰ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﲬﺮ ﺑﻪ ﻣﻌﲎ ﺳﺘﺮ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﲬﺮ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﻨﺪ ﲬﺎﺭ ﮔﻮﻳﻨﺪ ﻭﱃ ﺩﺭ ﺗﻌﺎﺭﻑ‪ ،‬ﲬﺎﺭ ﳐﺼﻮﺹ ﺷﺪﻩ ﺑﻪ ﺁﻧﭽﻪ‬ ‫ﺯﻥ ﺳﺮ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﲨﻊ ﺁﻥ ﲬﺮ )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﺍﺳﺖ ]ﻧﻮﺭ‪ [٣١:‬ﺭﻭﺳﺮﻳﻬﺎﻯ ﺧﻮﺩ ﺑﺮ ﮔﺮﻳﺒﺎ‪‬ﺎﻯ ﺧﻮﻳﺶ ﺑﺰﻧﻨﺪ ﻣﻌﲎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻴﺐ« ﮔﺬﺷﺖ‪.‬‬ ‫ﺑﻪ ﺷﺮﺍﺏ ﺍﺯ ﺁﳒﻬﺖ ﲬﺮ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻘﻞ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﻨﺪ ﻭ ﺯﺍﻳﻞ ﻣﻰﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪ [٢١٩:‬ﺁﻳﻪ ‪ ٩‬ﻭ ‪ ٩١‬ﻣﺎﺋﺪﻩ‪.‬‬ ‫* ]ﻳﻮﺳﻒ‪ [٣٦:‬ﻃﱪﺳﻰ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻀﺎﻑ ﻣﻘﺪﺭ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺍﺻﻞ ﺁﻥ »ﺍﻋﺼﺮ ﻋﻨﺐ ﲬﺮ« ﺍﺳﺖ ﻭ ﺍﺯ ﺯﺟﺎﺝ ﻭ ﺍﺑﻦ ﺍﻧﺒﺎﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﲬﺮ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﺎﻳﺆﻝ ﺍﻟﻴﻪ ﺍﺳﺖ ﻭ‬ ‫ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻋﺮﺏ ﺍﻧﮕﻮﺭ ﺭﺍ ﲬﺮ ﻣﻰﻧﺎﻣﻨﺪ‪ .‬ﺍﳌﻴﺰﺍﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﻋﻨﺐ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﺎﻳﺆﻝ ﲬﺮ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ‪.‬‬ ‫ﺍﺣﺘﻤﺎﻝ ﺩﻳﮕﺮﻯ ﻛﻪ ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻰﺭﺳﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﲬﺮﹰﺍ« ﻣﻔﻌﻮﻝ ﺍﻟﻪ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺑﺮﺍﻯ ﺷﺮﺍﺏ ﺩﺭﺳﺖ ﻛﺮﺩﻥ ﻣﻰﻓﺸﺎﺭﻡ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﲬﺮ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺍﻧﮕﻮﺭ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺷﺮﺍﺏ ‪‬ﺸﺖ‬ ‫ﲔ« ﻓﻬﻤﻴﺪﻩ ﺷﻮﺩ ﻛﻪ ﲬﺮ ‪‬ﺸﺖ ﻣﺜﻞ‬ ‫* ]ﳏﻤ‪‬ﺪ‪ [١٥:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺷﺮﺍﺏ ‪‬ﺸﺖ ﺍﺳﺖ ﺁﻥ ﻫﻢ ‪‬ﺮ ‪‬ﺮ‪ ،‬ﺁﻳﺎ ﲬﺮ ‪‬ﺸﱴ ﻣﺴﺖ ﻛﻨﻨﺪﻩ ﻭ ﻣﺰﻳﻞ ﻋﻘﻞ ﺍﺳﺖ؟ ﺷﺎﻳﺪ ﺍﺯ »ﹶﻟﺬﱠ ٍﺓ ِﻟﺸ‪‬ﺎﺭِﺑ ‪‬‬ ‫ﲬﺮ ﺩﻧﻴﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻥ ﻟﺬﹼﺕ ﺧﺎﻟﺺ ﺍﺳﺖ ﻭ ﺿﺮﺭﻯ ﺍﺯ ﻗﺒﻴﻞ ﺍﺯﺍﻟﻪ ﻋﻘﻞ ﻭ ﺩﺭﺩ ﺳﺮ ﻭ ‪‬ﻮ‪‬ﻉ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﲬﺮ ﺩﻧﻴﺎ ﭼﻨﲔ ﺍﺳﺖ ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﺍﺯ ﺁﻳﻪ ﭼﻨﲔ ﻓﻬﻤﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺳﻮﺭﻩ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺷﺮﺍﺏ ‪‬ﺸﱴ ﺁﻣﺪﻩ ]ﺻﺎﻓﺎﺕ‪ [٤٧-٤٥:‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻻﻓﻴﻬﺎ ﹶﻏ ‪‬ﻮ ﹸﻝ« ﻳﻌﲎ ﺷﺮﺍﺏ ‪‬ﺸﺖ ﻋﻘﻞ ﺁ‪‬ﺎ ﺭﺍ ﺍﻏﺘﻴﺎﻝ ﳕﻰﻛﻨﺪ ﻭ ﳕﻰﺑﺮﺩ ﺍﱁ‪ .‬ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬ ‫»ﻏﻮﻝ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺮ ﺩﺭﺩ ﺍﺳﺖ‪ .‬ﻭ ﻫﻜﺬﺍ ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪.[١٩ :‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻧﺰﻑ ﺍﳌﺎﺀ ﺁﻧﮕﺎﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﻛﺴﻰ ﺁﺏ ﭼﺎﻩ ﺭﺍ ﲤﺎﻣﹰﺎ ﺑﻜﺸﺪ ﻭ ﺑﺌﺮ ﻧﺰﻭﻑ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺁﺑﺶ ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻣﺴﺖ ﻧﺰﻳﻒ ﮔﻮﻳﻨﺪ ﻋﻘﻠﺶ ﻧﺰﻑ ﻭ ﻧﺰﻉ‬ ‫ﺷﺪﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ(‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺷﻜﻰ ﳕﻰﻣﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻳﱰﻓﻮﻥ« ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺯﺍﻳﻞ ﺷﺪﻥ ﻋﻘﻞ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﺭ ﲬﺮ ‪‬ﺸﱴ ﻫﻼﻙ ﺷﺪﻥ ﻧﻴﺴﺖ ﻭ ﻧﻪ ﺍﺯ ﺁﻥ ﻋﻘﻞ ﺑﺎﺧﺘﻪ ﻣﻰﺷﻮﻧﺪ )ﺻﺎﻓﺎﺕ( ﺍﺯ ﺁﻥ ﺑﻪ‬ ‫ﺳﺮ ﺩﺭﺩ ﳕﻰﺍﻓﺘﻨﺪ ﻭ ﻋﻘﻞ ﳕﻰﺑﺎﺯﻧﺪ )ﻭﺍﻗﻌﻪ ‪ (١٨‬ﺍﺧﺘﻼﻑ ﻗﺮﺍﺉ »ﻳﱰﻓﻮﻥ« ﺩﺭ »ﻧﺰﻑ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫ﲬﺮ ﺷﺮﺍﺏ ﳐﺼﻮﺹ ﻧﻴﺴﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﷲ ﻓﺮﻣﻮﺩﻩ‪ :‬ﲬﺮ ﻫﺮ ﺷﺮﺍﺏ ﻣﺴﺖﮐﻨﻨﺪﻩ ﻭ ﺁﻣﻴﺰﻧﺪﻩ ﺑﺎ ﻋﻘﻞ ﻭ ﭘﻮﺷﺎﻧﻨﺪﻩ ﺁﻥ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﮐﺜﲑ ﺁﻥ ﻣﺴﺖﮐﻨﻨﺪﻩ ﺑﺎﺷﺪ ﻗﻠﻴﻞ ﺁﻥ ﻧﻴﺰ ﲬﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬ ‫ﺭﻭﺍﻳﺎﺕ ﺍﺻﺤﺎﺏ ﻣﺎ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ﻣﺬﻫﺐ ﺷﺎﻓﻌﻰ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﲬﺮ ﻋﺼﲑ ﺍﻧﮕﻮﺭ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﮐﻪ ﲜﻮﺵ ﺁﻳﺪ ﻭ ﺷﺪﻳﺪ ﺷﻮﺩ‪.‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﲬﺮ ﺩﺭ ﻧﺰﺩ ﺑﻌﻀﻰ ﻧﺎﻡ ﻫﺮ ﻣﺴﺖﮐﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﺑﻌﻀﻰ ﻧﺎﻡ ﺷﺮﺍﰉ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻧﮕﻮﺭ ﻭ ﺧﺮﻣﺎ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﭼﻮﻥ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪» :‬ﲬﺮ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﻭ ﺍﻧﮕﻮﺭ ﺍﺳﺖ‪.«...‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﲬﺮ ﺁﻧﺴﺖ ﮐﻪ ﻣﺴﱴ ﺁﻭﺭﺩ ﻭ ﺍﺯ ﺍﻧﮕﻮﺭ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﻋﻢ‪ ‬ﺍﺯ ﺍﻧﮕﻮﺭ ﻭ ﻏﲑ ﺁﻥ ﻭﱃ ﻋﻤﻮﻡ ﺍﺻ‪‬ﺢ ﺍﺳﺖ ﺯﻳﺮﺍ ﲬﺮ ﲢﺮﱘ ﺷﺪ ﺩﺭ ﺣﺎﱃ ﮐﻪ ﺩﺭ ﻣﺪﻳﻨﻪ ﺷﺮﺍﺏ ﺍﻧﮕﻮﺭ‬ ‫ﻧﺒﻮﺩ ﻭ ﺷﺮﺍﺏ ﺁ‪‬ﺎ ﺍﺯ ﺧﺮﻣﺎﻯ ﺗﺮ ﻭ ﺧﺮﻣﺎﻯ ﺧﺸﮏ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﲬﺮ ﺑﻨﺎ ﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﻟﻐﺖ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻫﺮ ﻣﺎﻳﻌﻰ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﻣﺴﺖ ﮐﺮﺩﻥ ﺩﺭﺳﺖ ﺷﺪﻩ ﺑﺎﺷﺪ ﻋﺮﺏ ﺍﺯ ﺍﻗﺴﺎﻡ ﺁﻥ ﻓﻘﻂ ﺷﺮﺍﺏ ﺍﻧﮕﻮﺭ ﻭ ﺧﺮﻣﺎ ﻭ ﺟﻮ ﺭﺍ‬ ‫ﻣﻰﺩﺍﻧﺴﺖ‪ .‬ﻣﺮﺩﻡ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ ﺍﻗﺴﺎﻡ ﺁﻥ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻧﺪ ﺗﺎ ﺍﻣﺮﻭﺯ ﮐﻪ ﺩﺍﺭﺍﻯ ﺍﻧﻮﺍﻉ ﺯﻳﺎﺩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻣﺴﺖ ﮐﺮﺩﻥ ﻭ ﳘﻪ ﺁﻥ ﲬﺮ ﺍﺳﺖ‪.‬‬ ‫ﺟﺮﻳﺎﻥ ﲢﺮﱘ ﲬﺮ‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻧﻈﺮ ﺍﺳﻼﻡ ﺩﺭ ﲢﺮﱘ ﺷﺮﺍﺏ‪ ،‬ﻣﺴﺖ ﮐﺮﺩﻥ ﺁﻥ ﺍﺳﺖ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﻣﺴﺖﮐﻨﻨﺪﻩ ﺑﺎﺷﺪ ﲬﺮ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﳎﻤﻊ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﺷﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﺏ‬ ‫ﺟﻮ ﺭﻭﺍﻳﺖ ﺷﺪﻩ »ﺍﻟﻔﻘﹼﺎﻉ ﲬﺮ ﺍﺳﺘﺼﻐﺮﻩ ﺍﻟﻨﺎﺱ« ﻳﻌﲎ ﺁﲜﻮ ﲬﺮ ﺍﺳﺖ ﻭﱃ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﮐﻮﭼﮏ ﴰﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺭﺍﺟﻊ ﺑﻪ ﺗﺮﺗﻴﺐ ﺁﻳﺎﺕ ﲬﺮ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﳊﻦ ﺁﻳﺎﺕ ﺗﺎ ﺣﺪ‪‬ﻯ ﺑﺎ ﻫﻢ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁ‪‬ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩ ﮐﻪ ﻗﺮﺁﻥ ﮐﺮﱘ ﺑﺎ ﺯﻣﻴﻨﻪﺳﺎﺯﻯ ﻭ ﻣﻘﺪ‪‬ﻣﻪﭼﻴﲎ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﺎ‬ ‫ﺁﻣﺎﺩﻩ ﮐﺮﺩﻥ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﺣﺮﺍﻡ ﮐﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﱃ ﺩﺭ ﺍﺻﻞ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﻭ ﲤﺎﻡ ﺍﺩﻳﺎﻥ ﻣﻄﻠﻘ ﹰﺎ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻏﲑ ﻣﻌﻘﻮﻝ ﺍﺳﺖ ﮐﻪ ﺑﮕﻮﺋﻴﻢ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﻳﲎ ﻭ ﻳﺎ ﺩﺭ ﺯﻣﺎﱏ‬ ‫ﺣﻼﻝ ﮐﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﻴﺰﻯ ﮐﻪ ﻣﺰﻳﻞ ﻋﻘﻞ ﺍﺳﺖ ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﺣﻼﻝ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻨﮏ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﻣﻰﮐﻨﻴﻢ‪:‬‬ ‫‪] -١‬ﺑﻘﺮﻩ‪ [٢١٩:‬ﳊﻦ ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﺪﺍﻥ ﺗﻨﺪ ﻧﻴﺴﺖ ﻓﻘﻂ ﺣﺎﮐﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺿﺮﺭ ﻗﻤﺎﺭ ﻭ ﺷﺮﺍﺏ ﺍﺯ ﻓﺎﻳﺪﻩ ﺁ‪‬ﺎ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﮔﺮﭼﻪ ﺑﺎ ﻣﻘﺎﻳﺴﻪ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [٣٣:‬ﺣﺮﻣﺖ ﲬﺮ‬ ‫ﺍﺯ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺍﻳﻦ ﺁﻳﻪ ﻣﮑﹼﻰ ﺍﺳﺖ ﻭ ﺭﻭﺷﻦ ﻣﻰﮐﻨﺪ ﮐﻪ »ﺍﰒ« ﲢﺮﱘ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺑﻘﺮﻩ ﻣﺪﱏ ﺍﺳﺖ ﻭ ﺑﻪ ﻭﺟﻮﺩ ﺍﰒ ﺩﺭ ﲬﺮ ﺗﺼﺮﻳﺢ ﻣﻰﮐﻨﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﰒ ﺣﺮﺍﻡ ﻭ‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ ﲬﺮ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺑﺮﺍﻯ ﻣﻬﺪﻯ ﻋﺒﺎﺳﻰ ﭼﻨﲔ ﺍﺳﺘﺪﻻﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪] -٢‬ﻧﺴﺎﺀ‪ [٤٣:‬ﻳﻌﲎ ﴰﺎ ﮐﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﺪ ﺩﺭ ﺣﺎﻝ ﻣﺴﱴ ﺑﻪ ﳕﺎﺯ ﻧﻴﺎﻳﺴﺘﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﺪ ﭼﻪ ﻣﻰﮔﻮﺋﻴﺪ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻓﻘﻂ ﺍﺯ ﻣﺴﱴ ﺩﺭ ﺣﺎﻝ ﳕﺎﺯ ‪‬ﻰ ﻣﻰﮐﻨﺪ‬ ‫ﻭ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﻣﺴﻠﻤﲔ ﻫﻨﻮﺯ ﺍﺯ ﺷﺮﺍﺏ ﺩﺳﺖ ﻧﮑﺸﻴﺪﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺑﻌﻀﻰ ﺣﺎﻻﺕ ﺍﺯ ﺁﻥ ‪‬ﻰ ﺷﺪﻧﺪ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻧﻘﻞ ﺷﺪﻩ ﺑﻌﻀﻰ ﺍﺯ ﺻﺤﺎﺑﻪ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎﺯ ﺷﺮﺍﺏ‬ ‫ﻣﻰﺧﻮﺭﺩﻧﺪ ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫‪] -٣‬ﻣﺎﺋﺪﻩ‪٩٠:‬ﻭ‪ [٩١‬ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻣﺪﱏ ﺍﺳﺖ ﻭ ﺻﺮﻳﺢ ﺩﺭ ‪‬ﻰﺍﻧﺪ‪ ،‬ﲨﻠﻪ »ﻓﹶﺎﺟﺘ‪‬ﻨِﺒﻮ ‪‬ﻩ« ﻭ » ﹶﻓﻬ‪‬ﻞ ﺍﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨﺘ‪‬ﻬ ‪‬ﻮ ﹶﻥ« ﺭﻭﺷﻦ ﻣﻰﮐﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﮐﺴﻰ ﺣﻖ ﻧﺪﺍﺭﺩ ﺑﻪ ﺁﻥ ﻧﺰﺩﻳﮏ ﺷﻮﺩ ﻭ‬ ‫ﺍﻳﻀ ﹰﺎ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ » :‬ﹶﻓﻬ‪‬ﻞ ﺍﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨﺘ‪‬ﻬ ‪‬ﻮ ﹶﻥ« ﻣﻰﻓﻬﻤﺎﻧﺪ ﮐﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺁﻥ ﺭﺍ ﺗﺮﮎ ﻧﮑﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺴ ِﺮ« ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﮏ ‪‬ﻋ ِﻦ ﺍﳋﹶﻤ ِﺮ ﻭ‪‬ﺍﳌﹶﻴ ِ‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٩٠‬ﻣﺎﺋﺪﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺯﳐﺸﺮﻯ ﺩﺭ ﺭﺑﻴﻊﺍﻻﺑﺮﺍﺭ ﻧﻘﻞ ﺷﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭﺑﺎﺭﻩ ﲬﺮ ﺳﻪ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ‪» :‬ﻳ‪‬ﺴﺌﹶﻠﻮ‪‬ﻧ ‪‬‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺷﺮﺏ ﲬﺮ ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﺑﻌﻀﻰ ﺗﺮﮎ ﳕﻮﺩﻧﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﻣﺮﺩﻯ ﺷﺮﺍﺏ ﺧﻮﺭﺩ ﻭ ﺩﺍﺧﻞ ﳕﺎﺯ ﺷﺪ ﻭ ﭘﺮﻳﺸﺎﻥ ﮔﻔﺖ ﺁﻳﻪ »ﻳﺎ ﹶﺍ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺁﻣﻨﻮﺍ ﻻﺗ‪‬ﻘﺮ‪‬ﺑﻮ‪‬ﺍ ﺍﻟﺼ‪‬ﻠﻮ ﹶﺓ ‪‬ﻭ ﺍﹶﻧﺘ‪‬ﻢ ﺳ‪‬ﮑﺎﺭﻯ«‬ ‫ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﺳﭙﺲ ﺑﻌﻀﻰ ﺷﺮﺍﺏ ﺧﻮﺭﺩﻧﺪ ﺣﱴ ﻋﻤﺮﺑﻦﺍﳋﻄﺎﺏ ﻧﻴﺰ ﺧﻮﺭﺩ ﻭ ﺑﺎ ﺍﺳﺘﺨﻮﺍﻥ ﺷﺘﺮﻯ ﺳﺮ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺭﺍ ﺑﺸﮑﺴﺖ ﻭ ﺑﻌﺪ ﻧﺸﺴﺖ ﻭ ﺷﺮﻭﻉ ﮐﺮﺩ ﺑﻪ ﻧﻮﺣﻪ‬ ‫ﺧﻮﺍﻧﺪﻥ ﺑﺮ ﮐﺸﺘﮕﺎﻥ ﺟﻨﮓ ﺑﺪﺭ ﺍﺯ ﻣﺸﺮﮐﺎﻥ ﻭ ﺷﻌﺮ ﺍﺳﻮﺩ ﺑﻦ ﻳﻐﻔﺮ ﺭﺍ ﺩﺭ ﻧﻮﺣﻪ ﺧﻮﺩ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬ ‫ﺐ ﺑ‪‬ﺪ ٍﺭ‬ ‫ﺐ ﻗﹶﻠﻴ ‪‬‬ ‫ﻭ‪ ‬ﹶﮐﺎﹶﻳ‪‬ﻦ ﺑِﺎﻟﻘﹶﻠﻴ ِ‬

‫ﺏ ﺍﻟﮑِﺮﺍ ِﻡ‬ ‫ﺕ ﻭ‪‬ﺍﻟﺸ‪‬ﺮ ِ‬ ‫ﻣ‪‬ﻦ ﺍﻟﻘِﻨﻴﺎ ِ‬

‫ﺐ ﺑ‪‬ﺪ ٍﺭ‬ ‫‪‬ﻭ ﹶﮐﺎﹶﻳ‪‬ﻦ ﺑِﺎﻟﻘﹶﻠﻴﺐ ﻗﹶﻠﻴ ‪‬‬

‫ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺮﻯ ﺍﳌﹶﮑﺎ ِﻣ ِﻞ ﺑِﺎﻟﺴ‪‬ﻨﺎ ِﻡ‬

‫ﺸ ﹶﺔ ﺍﹶﻥ ‪‬ﻧﺤ‪‬ﻴ‪‬ﻰ‬ ‫ﺍﻳﻮ‪‬ﻋِﺪ‪‬ﻧﺎ ﺍﺑ ‪‬ﻦ ﮐﹶﺒ ‪‬‬

‫ﻒ ﺣ‪‬ﻴﺎ ﹸﺓ ﺍﹶﺻﺪﺍ ٍﺀ ﻭ‪‬ﻫﺎ ِﻡ‬ ‫‪‬ﻭ ﮐﹶﻴ ‪‬‬

‫ﺕ ﻋ‪‬ﻨ‪‬ﻰ‬ ‫ﺠ ‪‬ﺰ ﺍﹶﻥ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﺍﳌﹶﻮ ‪‬‬ ‫ﺍﹶﻳ‪‬ﻌ ‪‬‬

‫ﺸﺮ‪‬ﱏ ﺍِﺫﺍ ﺑ‪ ‬ﻠِﻴ‪‬ﺖ ِﻋﻈﺎﻣﻰ‬ ‫ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬

‫ﺍﹶﻻ ﻣ‪‬ﻦ ﻣ‪‬ﺒ ِﻠ ﹸﻎ ﺍﻟﺮ‪‬ﲪ ‪‬ﻦ ﻋ‪‬ﻨ‪‬ﻰ‬

‫ﮎ ﺷ‪‬ﻬ ‪‬ﺮ ﺍﻟﺼ‪‬ﻴﺎ ِﻡ‬ ‫ِﺑﺎﹶﻧ‪‬ﻰ ﺗﺎﺭ ‪‬‬

‫ﻓﹶﻘﹸﻞ ِﻟﻠﹼ ِﻪ‪ :‬ﻳ‪‬ﻤﻨ‪‬ﻌ‪‬ﲎ ﺷ‪‬ﺮﺍﰉ‬

‫ﻭ‪‬ﻗﹸﻞ ِﻟﻠﹼ ِﻪ‪ :‬ﻳ‪‬ﻤﻨ‪‬ﻌ‪‬ﲎ ﻃﹶﻌﺎﻣﻰ‬

‫ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺳﻴﺪ ﺧﺎﺭﺝ ﺷﺪ ﺩﺭ ﺣﺎﱃ ﮐﻪ ﻋﻼﻣﺖ ﺧﺸﻢ ﺩﺭ ﭼﻬﺮﻩﺍﺵ ﳕﺎﻳﺎﻥ ﺑﻮﺩ ﻭ ﺭﺩﺍﻯ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﮐﺸﻴﺪ ﭼﻴﺰﻯ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ‬ ‫ﺑﺎﻻ ﺑﺮﺩ ﺗﺎ ﻋﻤﺮ ﺭﺍ ﺑﺰﻧﺪ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﺍﺯ ﻏﻀﺐ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ‪ .‬ﭘﺲ ﺧﺪﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ‪» :‬ﺍِﻧ‪‬ﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ ‪ -‬ﺗﺎ ‪ -‬ﹶﻓﻬ‪‬ﻞ ﺍﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨﺘ‪‬ﻬ ‪‬ﻮ ﹶﻥ« ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺑﺲ‬ ‫ﮐﺮﺩﱘ‪.‬‬ ‫ﻭ ﻧﻴﺰ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٦‬ﺹ ‪ ١٤٤‬ﺍﺯ ﮐﺎﰱ ﻭ ‪‬ﺬﻳﺐ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﮐﺮﺩﻩ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻫﻴﭻ ﭘﻴﺎﻣﱪﻯ ﻧﻔﺮﺳﺘﺎﺩ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﻋﻠﻢ ﺧﺪﺍ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺩﻳﻦ ﺍﻭ ﮐﺎﻣﻞ‬ ‫ﺷﻮﺩ ﲬﺮ ﺭﺍ ﺩﺭ ﺩﻳﻦ ﺍﻭ ﲢﺮﱘ ﮐﻨﺪ‪ .‬ﲬﺮ ﭘﻴﻮﺳﺘﻪ ﺣﺮﺍﻡ ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﺮﺩﻡ ﻓﻘﻂ ﺍﺯ ﺧﺼﻠﱴ ﺑﻪ ﺧﺼﻠﱴ ﻧﻘﻞ ﻣﻰﺷﻮﻧﺪ ﻭ ﺍﮔﺮ ﳘﻪ ﺍﺣﮑﺎﻡ ﺩﻳﻦ ﻳﮏ ﺑﺎﺭ ﺑﺮ ﻣﺮﺩﻡ ﲪﻞ ﻣﻰﺷﺪ ﺑـﺪﻳﻦ‬ ‫ﳕﻰﺭﺳﻴﺪﻧﺪ ﺭﺍﻭﻯ ﮔﻔﺖ‪ :‬ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ ﮐﺴﻰ ﺍﺭﻓﺎﻕ ﮐﻨﻨﺪﻩﺗﺮ ﺍﺯ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺭﻓﻖ ﺧﺪﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺧﺼﻠﱴ ﺑﻪ ﺧﺼﻠﱴ ﻧﻘﻞ ﻣﻰﮐﻨﺪ ﻭ ﺍﮔﺮ ﳘﻪ ﺍﺣﮑﺎﻡ‬ ‫ﻳﮏ ﺩﻓﻌﻪ ﺑﺮ ﻣﺮﺩﻡ ﺑﺎﺭ ﻣﻰﺷﺪ ﺑﻪ ﻫﻼﮐﺖ ﻣﻰﺍﻓﺘﺎﺩﻧﺪ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﺁﻳﺎﺕ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ‪ :‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺭﺍﺟﻊ ﺑﻪ ﲢﺮﱘ ﲬﺮ ﺯﻣﻴﻨﻪﺳﺎﺯﻯ ﮐﺮﺩﻩ ﻭ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﺑﻪ ﺗﺪﺭﻳﺞ ﺁﻣﺎﺩﻩ ﳕﻮﺩﻩ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺩﺭ ﺍﺻﻞ ﺩﻳﻦ ﺷﺮﺍﺏ ﳘﻮﺍﺭﻩ ﺣﺮﺍﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻀﹰﺎ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٢‬ﺹ ‪ ٢٠٧‬ﺍﺯ ﮐﺎﰱ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﻳﻘﻄﲔ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻣﻬﺪﻯ ﻋﺒﺎﺳـﻰ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﺮﺳﻴﺪ‪ :‬ﺁﻳﺎ ﺷﺮﺍﺏ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﺣﺮﺍﻡ ﺍﺳﺖ ﻣﺮﺩﻡ ﻓﻘﻂ ‪‬ﻰ ﺷﺪﻧﺶ ﺭﺍ ﻣﻰﺩﺍﻧﻨﺪ ﺣﺮﺍﻡ ﺑﻮﺩﻧﺶ ﺭﺍ ﳕﻰﺩﺍﻧﻨﺪ؟ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬ ‫ﺶ ﻣﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻣِﻨﻬﺎ ‪‬ﻭ ﻣﺎ ‪‬ﺑ ﹶﻄ ‪‬ﻦ ‪‬ﻭ ﺍ ِﻻ ﹶﰒ ‪‬ﻭ‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﮑﻪ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﮔﻔﺖ ﺩﺭ ﮐﺪﺍﻡ ﳏﻞ ﺍﺯ ﮐﺘﺎﺏ ﺧﺪﺍ ﲢﺮﱘ ﺷﺪﻩ ﺍﺳﺖ ﻳﺎ ﺍﺑﺎﺍﳊﺴﻦ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻗﻮﻝ ﺧﺪﺍ »ﺍِﻧ‪‬ﻤﺎ ‪‬ﺣﺮ‪ ‬ﻡ ‪‬ﺭﺑ‪ ‬ﻲ ﺍﻟﻔﹶﻮﺍ ِﺣ ‪‬‬ ‫ﺱ ‪‬ﻭ ِﺍ ﹸﲦﻬ‪‬ﻤﺎ ﺍﹶﮐ ‪‬ﺒ ‪‬ﺮ ﻣِﻦ ﻧ‪‬ﻔ ِﻌﻬِﻤﺎ«‬ ‫ﺴ ِﺮ ﻗﹸﻞ ﻓﻴﻬِﻤﺎ ِﺍﰒﹲ ﮐﹶﺒﲑ‪ ‬ﻭ ﻣ‪‬ﻨﺎ ِﻓ ‪‬ﻊ ﻟِﻠﻨ‪‬ﺎ ِ‬ ‫ﮏ ‪‬ﻋ ِﻦ ﺍﳋﹶﻤ ِﺮ ﻭ‪‬ﺍﳌﹶﻴ ِ‬ ‫ﳊﻖ‪ «‬ﺗﺎ ﻓﺮﻣﻮﺩ ﺍﻣ‪‬ﺎ ﺍﰒ‪ ،‬ﺁﻥ ﺑﻌﻴﻨﻪ ﲬﺮ ﺍﺳﺖ ﺧﺪﺍ ﺩﺭ ﳏﻞ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳ‪‬ﺴﺌﹶﻠﻮ‪‬ﻧ ‪‬‬ ‫ﲑﺍﹶ‬ ‫ﺍﻟﺒ‪‬ﻐ ‪‬ﻰ ِﺑ ‪‬ﻐ ِ‬ ‫ﻓﺎﻣ‪‬ﺎ ﺍﰒ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﺁﻥ ﺷﺮﺍﺏ ﻭ ﻗﻤﺎﺭ ﺍﺳﺖ ﻭ ﺍﰒ ﺁ‪‬ﺎ ﺍﺯ ﻧﻔﻌﺸﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﻬﺪﻯ ﮔﻔﺖ‪ :‬ﺍﻯ ﻋﻠﻰ ﺑﻦ ﻳﻘﻄﲔ ﺍﻳﻦ ﻓﺘﻮﺍﻯ ﻫﺎﴰﻴ‪‬ﻪ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﮔﻔﺘﻢ‪:‬‬ ‫ﺭﺍﺳﺖ ﮔﻔﱴ ﻳﺎ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ ﲪﺪ ﺧﺪﺍﺋﻰ ﺭﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﴰﺎ ﺍﻫﻞ ﺑﻴﺖ ﺧﺎﺭﺝ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮔﻮﻳﺪ‪ :‬ﭘﺲ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻣﻬﺪﻯ ﺻﱪ ﻧﮑﺮﺩ ﺗﺎ ﮔﻔﺖ‪ :‬ﺭﺍﺳﺖ ﮔﻔـﱴ ﺍﻯ‬ ‫ﺭﺍﻓﻀﻰ‪.‬‬ ‫ﺩﺭ ﺧﺎﲤﻪ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﮐﻪ ﲤﺎﻡ ﺍﻗﺴﺎﻡ ﺷﺮﺍﺏ‪ ،‬ﺣﺮﺍﻡ ﻭ ﻣﻮﺭﺩ ﻏﻀﺐ ﺧﺪﺍﺳﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺩﻩ ﻧﻔﺮ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻟﻐﺖ ﮐﺮﺩﻩ ﮐﻪ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺍﺳﺖ‪ :‬ﮐﺎﺭﻧﺪﻩ ﺍﻧﮕﻮﺭ ﺑﺮﺍﻯ ﺷﺮﺍﺏ‪،‬‬ ‫ﻧﮕﻬﺒﺎﻥ ﺁﻥ‪ ،‬ﻓﺸﺎﺭﻧﺪﻩ ﺁﻥ‪ ،‬ﻧﻮﺷﻨﺪﻩ ﺁﻥ‪ ،‬ﺳﺎﻗﻰ ﻭ ﺣﺎﻣﻞ ﺁﻥ‪ ،‬ﮐﺴﻰ ﮐﻪ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﲪﻞ ﺷﺪﻩ‪ ،‬ﻓﺮﻭﺷﻨﺪﻩ ﻭ ﺧﺮﻳﺪﺍﺭ ﻭ ﺧﻮﺭﻧﺪﻩ ﻗﻴﻤﺖ ﺁﻥ‪.‬‬ ‫ﺍﻳﻨﮑﻪ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﺍﺭﺑﺎﺏ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ ﺁﻥ ﺭﺍ ﺣﻼﻝ ﻣﻰﺩﺍﻧﻨﺪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺻﻞ ﺍﺩﻳﺎﻥ ﺁﲰﺎﱏ ﻧﻴﺴﺖ ﭼﻨﺎﻧﮑﻪ ﻗﺒﻼ ﮔﻔﺘﻪ ﺷﺪ‪ .‬ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻣﺖ ﺷﺮﺍﺏ ﺩﺭ ﺷﺮﻳﻌﺖ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ‬ ‫ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ﺍﻭ‪‬ﻝ ﺑﻨﺪ ‪ -١٥‬ﺍﻣﺜﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﺎﺏ ‪ ٢٠‬ﺑﻨﺪ ‪ ١‬ﻭ ﺑﺎﺏ ‪ ٢٣‬ﺑﻨﺪ ‪ ٢٩‬ﻭ ‪ - ٣٥‬ﮐﺘﺎﺏ ﺍﺷﻌﻴﺎﺀ ﺑﺎﺏ ‪ ٥‬ﺑﻨﺪ ‪ ٢٢‬ﻭ ﺑﺎﺏ ‪ ٢٨‬ﺑﻨﺪ ‪ ٧-١‬ﻭ‬ ‫ﺑﺎﺏ ‪ ٥٦‬ﺑﻨﺪ ‪ - ١٢‬ﮐﺘﺎﺏ ﻳﻮﺷﻊ ﺑﺎﺏ ‪ ٤‬ﺑﻨﺪ ‪.١١‬‬ ‫_______________________________________________‬ ‫ﲬﺲ = ﭘﻨﺞ ] ﻛﻬﻒ‪ [٢٢ :‬ﻭ ﻣﻰﮔﻮﻳﻨﺪ ﭘﻨﺞ ﻧﻔﺮﺍﻧﺪ ﺷﺸﻢ ﺁ‪‬ﺎ ﺳﮕﺸﺎﻥ ﺍﺳﺖ‪.‬ﺧﺎﻣﺲ‪ :‬ﭘﻨﺠﻢ ]ﻧﻮﺭ‪ [٩:‬ﲬﺴﲔ‪ :‬ﭘﻨﺠﻢ ]ﻋﻨﻜﺒﻮﺕ‪.[١٤:‬‬ ‫* ]ﻣﻌﺎﺭﺝ‪ [٤:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﻋﺮﺝ« ‪‬ﺚ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫* ]ﺍﻧﻔﺎﻝ‪. [٤١:‬‬

‫ﲬﺲ ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ ﭘﻨﺞ ﻳﻚ ﻭ ﻳﻚ ﭘﻨﺠﻢ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻳﻚ ﭘﻨﺠﻢ ﻏﻨﺎﺋﻢ ﻣﺎﻝ ﺧﺪﺍ ﻭ ﻓﺮﻕ ﭘﻨﺠﮕﺎﻧﻪ ﺩﻳﮕﺮ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ‪ :‬ﺍﻭ‪‬ﻝ‬ ‫ﺁﻧﻜﻪ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﲬﺲ ﻣﻨﺤﺼﺮ ﺑﻪ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺁﻳﻪ ﻟﻔﻆ » ﹶﻏِﻨ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻀﹰﺎ ﺟﻨﮓ ﺑﺪﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺧﻮﺩ ﺁﻳﻪ ﻭ ﺍﺯ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ‬ ‫ﺑﻌﺪﺵ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻏﻨﻴﻤﺖ ﻓﻘﻂ ﺑﻪ ﻣﻌﲎ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻧﻴﺴﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻭ ﻫﺮ ﭼﻴﺰﻳﻜﻪ ﺑﺪﺳﺖ ﺁﻳﺪ‪ ...‬ﻣﻌﲎ ﻛﺮﺩﻩ‪ .‬ﺩﺭ ﺍﳌﻨﺠﺪ ﺁﻥ ﺭﺍ‬ ‫ﺕ ِﻣ ‪‬ﻦ ﻏﹶﻨﺎﺋِﻤِﻬﺎ ‪‬ﻭ ﹾﻓ ﹰﺎ« ﺑﻪ ﺧﺪﺍ ﺍﺯ ﺩﻧﻴﺎﻯ ﴰﺎ ﺭﻳﺰﻩ ﺯﺭﻯ ﻭ ﺭﻳﺰﻩ ﻧﻘﺮﻩﺍﻯ ﺧﺰﺍﻧﻪ ﻧﻜﺮﺩﻡ ﻭ‬ ‫ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻭ ﻫﺮ ﻓﺎﺋﺪﻩ ﺩﻳﮕﺮ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٤٥‬ﻓﺮﻣﻮﺩﻩ »ﻓﹶﻮ‪‬ﺍﻟﻠﹼ ِﻪ ﻣﺎ ﹶﻛ‪‬ﻨ ‪‬ﺰ ‪‬‬ ‫ﺍﺯ ﻏﻨﺎﺋﻢ ﺁﻥ ﻣﺎﱃ ﻧﻴﺎﻧﺪﻭﺧﺘﻢ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻏﻨﺎﺋﻢ ﺍﻣﻮﺍﻝ ﻭ ﻓﺎﻳﺪﻩﻫﺎﻯ ﺩﻧﻴﺎ ﺍﺳﺖ ﻧﻪ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻛﻪ ﻗﻮﻝ ﺍﻭ ﺍﺯ ﳊﺎﻅ ﻟﻐﺖ ﺳﻨﺪ ﻛﺎﻣﻞ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ‬ ‫ﻋﺮﻑ ﻟﻐﺖ ﺑﻪ ﻫﺮ ﻓﺎﺋﺪﻩ ﻏﻨﻢ ﻭ ﻏﻨﻴﻤﺖ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ [٩٤:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻐﺎﱎ ‪‬ﺮﻩﻫﺎ ﻭ ﻓﺎﺋﺪﻩ ﻫﺎﺳﺖ ﺍﳌﻨﺎﺭ ﻭ ﻃﱪﺳﻰ ﺁﻟﺮﺍ ﻓﻮﺍﺿﻞ ﻭ ﻧﻌﻤﺘﻬﺎ ﻭ ﺭﺯﻕ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﻏﻨﻢ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ ...‬ﻭ ﻏﻨﻢ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺭﺳﻴﺪﻥ ﺑﻪ ﮔﻮﺳﻔﻨﺪ ﻭ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺁﻥ ﺍﺳﺖ ﺳﭙﺲ ﺩﺭ ﻫﺮ ﭼﻴﺰﻳﻜﻪ ﺍﺯ ﺩﴰﻦ ﻭ ﻏﲑﻩ‬ ‫ﺑﺪﺳﺖ ﺁﻳﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺁﻥ ﺭﺍ ﻫﺮ ﻓﺎﺋﺪﻩ ﮔﺮﻓﺘﻪﺍﻧﺪ ﺩﺭ ﻛﺎﰱ ﺍﺯ ﲰﺎﻋﺔ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺑﻮﺍﳊﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﲬﺲ ﭘﺮﺳﻴﺪﻡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺩﺭ ﻫﺮ ﭼﻴﺰﻯ‬ ‫ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﻓﺎﺋﺪﻩ ﺑﺮﺩﻩﺍﻧﺪ ﻛﻢ ﺑﺎﺷﺪ ﻳﺎ ﺯﻳﺎﺩ ‪.‬‬ ‫ﻭﺍﻧﮕﻬﻰ ﺋﺮ ﻣﻮﺭﺩ ﺁﻳﻪ ﮔﺮﭼﻪ ﺟﻨﮓ ﺑﺪﺭ ﺍﺳﺖ ﻭﱃ ﻣﻮﺭﺩ ﳐﺼ‪‬ﺺ ﺁﻳﻪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻏﻨﺎﺋﻢ ﺟﻨﮓ ﺑﺪﺭ ﺳﺒﺐ ﺻﺪﻭﺭ ﺍﻳﻦ ﺣﻜﻢ ﻛ ﻠﹼﻰ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺑﻪ ﻣﻮﺟﺐ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﲬﺲ ﺑﻪ ﻫﻔﺖ ﭼﻴﺰ ﺭﺍﺟﻊ ﺍﺳﺖ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ‪ ،‬ﺍﺭﺑﺎﺡ‪ ،‬ﻣﻜﺎﺳﺐ‪ ،‬ﻛﱰ‪ ،‬ﻣﻌﺎﺩﻥ‪ ،‬ﻣﺎﻝ‪ ،‬ﳐﻠﻮﻁ ﺑﻪ ﺣﺮﺍﻡ‪ ،‬ﺯﻣﻴﻨﻴﻜﻪ ﻛﺎﻓﺮ ﺫﻣ‪‬ﻰ ﺍﺯ ﻣﺴﻠﻤﺎﱏ‬ ‫ﲞﺮﺩ‪ ،‬ﺟﻮﺍﻫﺮﻳﻜﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻏﻮ‪‬ﺍﺻﻰ ﺑﺪﺳﺖ ﺁﻳﺪ‪.‬‬ ‫ﺩﻭ‪‬ﻡ »ﺫِﻯ ﺍﻟﹾﻘﹸﺮﰉ« ﺩﺭ ﺁﻳﻪ ﻣﻔﺮﺩ ﺍﺳﺖ ﻭ ﻳﻚ ﻣﺼﺪﺍﻕ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭﺩ ﻳﻌﲎ ﻛﺴﻰ ﻛﻪ ﺑﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻗﺮﺍﺑﺖ ﺩﺍﺭﺩ ﻭ ﺍﻥ ﺑﺎ ﺍﻣﺎﻡ ﻭ ﺟﺎﻧﺸﲔ ﭘﻴﻐﻤﱪ ﻛﻪ ﺷﻴﻌﻪ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﺗﻄﺒﻴﻖ‬ ‫ﻣﻰﺷﻮﺩ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺍﻣﺎﻡ ﻭ ﺟﺎﻧﺸﲔ ﺁﻥ ﺣﻀﺮﺕ ﻓﻘﻂ ﻳﻚ ﻧﻔﺮ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﲔ ‪‬ﻭ‪‬ﺑ ِﻦ ﺍﻟﺴ‪‬ﺒﻴ ِﻞ« ﺑﺪﻭﻥ ﻻﻡ ﺁﻣﺪﻩ ﻭ ﻋﻄﻒ ﺑﻪ »ﻟِﺬﻯ‬ ‫ﺳﻮ‪‬ﻡ ﺁﻧﻜﻪ »ِﻟ ﻠﹼ ِﻪ ‪‬ﻭ ﻟِﻠﺮ‪‬ﺳﻮ ِﻝ ‪‬ﻭ ﻟِﺪﻯ ﺍﻟﹾﻘﹸﺮﰉ« ﻫﺮ ﺳﻪ ﺑﺎ ﻻﻡ ﻛﻪ ﻣﻔﻴﺪ ﺍﺧﺘﺼﺎﺹ ﻭ ﻣﺎﻛﻴ‪‬ﺖ ﺍﺳﺖ ﺁﻣﺪﻩ ﻭ »ﺍﻟﹾﻴ‪‬ﺘﺎﻣﻰ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺴﺎﻛ ِ‬ ‫ﺍﻟﹾﻘﹸﺮﰉ« ﺍﻧﺪ ﻭ ﺍﻳﻦ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻓﺮﻕ ﺳﻪ ﮔﺎﻧﻪ ﺩﺍﺧﻞ ﺩﺭ ﺫﻯ ﺍﻟﻘﺮﰉ ﺍﻧﺪ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺫﻯ ﺍﻟﻘﺮﰉ ﺑﻮﺩﻥ ﺍﺯ ﲬﺲ ﺳﻬﻢ ﻣﻰﺑﺮﻧﺪ ﻭ ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﮔﺮﻭﻩ‪ ،‬ﻳﺘﺎﻣﻰ ﻭ ﻣﺴﺎﻛﲔ ﻭ ﺍﺑﻦ ﺳﺒﻴﻞ ﺳﺎﺩﺍﺕ ﺑﲎ ﻫﺎﺷﻢ ﺍﻧﺪ ‪.‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﻓﻘﻪ ﺷﻴﻌﻪ ﺑﺎﻳﺪ ﺩﻳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﲬﺺ = ﮔﺮﺳﻨﮕﻰ )‪‬ﺎﻳﻪ( ]ﻣﺎﺋﺪﻩ‪ [٣:‬ﻫﺮ ﻛﻪ ﺩﺭ ﮔﺮﺳﻨﮕﻰ ﻣﻀﻄﹼﺮ ﲞﻮﺭﺩﻥ ﻣﻴﺘﻪ ﻭ ﻏﲑﻩ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﮔﻨﺎﻩ ﰉ ﻣﻴﻞ ﺍﺳﺖ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺻﻞ‬ ‫ﳘﺺ ﻓﺮﻭ ﺭﻓﱳ ﻭ ﻻﻏﺮﻯ ﺷﻜﻢ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﻭ ﻛﺎﺳﱳ ﻭﺭﻡ ﺯﺧﻢ ﻭ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﮔﺮﺳﻨﮕﻰ ﺭﺍ ﺍﺯ ﺁﻥ ﳐﻤﺼﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺒﺐ ﻻﻏﺮﻯ ﺷﻜﻢ ﻭ ﻓﺮﻭ ﺭﻓﱳ ﺁﻥ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ‬ ‫ﳐﻤﺼﻪ ﺭﺍ ﮔﺮﺳﻨﮕﻰ ﻛﻪ ﺑﺎﻋﺚ ﻻﻏﺮﻯ ﺷﻜﻢ ﻣﻰﺷﻮﺩ ﮔﻔﺘﻪ ﺍﻳﻀﹰﺎ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﲬﺺ ﻗﺪﻡ ﺁﻥ ﻗﺴﻤﺖ ﺍﺯ ﺑﺎﻃﻦ ﭘﺎ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺯﻣﲔ ﳕﻰﺭﺳﺪ ﺩﺭ ﺍﺛﺮ ﻓﺮﻭﺭﻓﺘﮕﻰ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ‬ ‫ﺺ ﺍﻟﹾﺒ‪‬ﻄﹸﻮ ِﻥ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﻴﺎ ِﻡ« ﻣﺮﻩ ﻭ ﲬﺺ ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ ﲨﻊ ﺍﻣﺮﻩ ﻭ ﺍﲬﺺ ﺍﺳﺖ ﻳﻌﲎ ﺁﺯﺭﺩﻩ ﭼﺸﻢ ﺍﻧﺪ ﺍﺯ ﮔﺮﻳﻪ ﻭ‬ ‫ﺧﻄﺒﻪ ‪ ١١٩‬ﺩﺭﺑﺎﺭﻩ ﻣﺆﻣﻨﺎﻥ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻮ ِﻥ ِﻣ ‪‬ﻦ ﺍﻟﹾﺒ‪‬ﻜﺎ ِﺀ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫ﺝ ِﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺧ‪‬ﻤﻴﺼ ﹰﺎ« ﺍﺯ ﺩﻧﻴﺎ ﺷﻜﻢ ﺧﺎﱃ ﺑﲑﻭﻥ ﺭﻓﺖ‪.‬‬ ‫ﺷﻜﻢ ﻻﻏﺮ ﺍﻧﺪ ﺍﺯ ﺭﻭﺯﻩ ﻭ ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺧﻄﺒﻪ ‪ ١٥٨‬ﻓﺮﻣﻮﺩﻩ » ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻛﻠﻤﻪ ﳐﻤﺼﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ‪ :‬ﻣﺎﺋﺪﻩ ‪ ،٣‬ﺗﻮﺑﻪ ‪.١٢٠‬‬ ‫_______________________________________________‬ ‫ﲬﻂ = ﺗﻠﺦ ﻭ ﺩﺭﺧﱴ ﻛﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ]ﺳﺒﺎﺀ‪ [١٦:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﲬﻂ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺁﻥ ﺩﺭﺧﺖ ﻣﺴﻮﺍﻙ ﺍﺳﺖ ﻃﱪﺳﻰ ﭼﻨﺪ ﻣﻌﲎ ﺑﺮﺍﻯ ﺁﻥ ﻧﻘﻞ ﻛﺮﺩﻩ‬ ‫ﺍﺯ ﲨﻠﻪ ﮔﻮﻳﺪ‪ :‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺁﻥ ﻫﺮ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﲬﻂ ﻫﺮ ﭼﻴﺰ ﺗﺮﺵ ﻳﺎ ﺗﻠﺦ ﺍﺳﺖ ﻭ ﻫﺮ ﮔﻴﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﻃﻌﻢ ﺗﻠﺦ ﺩﺍﺭﺩ‪ .‬ﻭ ﺍﺯ ﲨﻠﻪ ﻫﺮ ﺩﺭﺧﺖ ﰉ‬ ‫ﺧﺎﺭ ﻭ ﺩﺭﺧﺖ ﻣﺴﻮﺍﻙ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﲬﻂ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﺗﺎﺥ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺻﻔﺖ »ﹸﺍ ﹸﻛ ٍﻞ« ﺍﺳﺖ ﻭ »ﹶﺍ ﹾﺛ ٍﻞ ‪‬ﻭ ‪‬ﺷ ‪‬ﻰ ٍﺀ« ﻋﻄﻒ ﺑﻪ »ﹸﺍ ﹸﻛ ٍﻞ« ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﻭ ﺗﺎ ﺑﺎﻍ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺩﻭ ﺑﺎﻏﻰ‬ ‫ﻛﻪ ﻣﻴﻮﻩ ﺗﻠﺦ ﻭ ﺷﻮﺭﻩ ﮔﺰ ﻭ ﺍﻧﺪﻛﻰ ﻛﻨﺎﺭ ﺩﺍﺷﺖ ﻣﺒﺪ‪‬ﻝ ﻛﺮﺩﱘ‪.‬‬ ‫ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﲬﻂ ﺑﻪ ﻣﻌﲎ ﺩﺭﺧﺖ ﻣﺴﻮﺍﻙ ﺍﺳﺖ ﻭ ﲬﻂ ﻭ ﺍﺛﻞ ﻫﺮ ﺩﻭ ﺑﻴﺎﻥ »ﺍﻛﻞ« ﺍﺳﺖ ﻳﻌﲎ ﺩﻭ ﺑﺎﻍ ﻣﻴﻮﻩ ﺩﺍﺭ ﻛﻪ ﺩﺭﺧﺖ ﺁ‪‬ﺎ ﻣﺴﻮﺍﻙ ﻭ ﺷﻮﺭﻩ ﮔﺰ ﺑﻮﺩ ﻭﱃ ﺍﻳـﻦ‬ ‫ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺷﻮﺭﻩ ﮔﺰ ﺍﺻﻼ ﺩﺍﺭﺍﻯ ﻣﻴﻮﻩ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﱰﻳﺮ = ﺧﻮﻙ‪] .‬ﻣﺎﺋﺪﻩ‪ [٣:‬ﲨﻊ ﺁﻥ ﺧﻨﺎﺯﻳﺮ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪ [٦٠:‬ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﺍﺧﲑ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣﺴﺦ« ﻛﻠﻤﻪ ﺧﱰﻳﺮ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻛﻠﻤﻪ ﺧﻨﺎﺯﻳﺮ‬ ‫ﻳﻜﺒﺎﺭ‪ .‬ﮔﻮﺷﺖ ﺧﻮﻙ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺣﺮﺍﻡ ﻭ ﻗﺎﺑﻞ ﺧﻮﺭﺩﻥ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻨﺲ = ﻛﻨﺎﺭ ﺭﻓﱳ‪ .‬ﻭﺍ ﭘﺲ ﻣﺎﻧﺪﻥ‪ .‬ﭘﻨﻬﺎﻥ ﺷﺪﻥ‪] .‬ﺗﻜﻮﻳﺮ‪.[١٩-١٥:‬‬ ‫ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺧﻨﺲ ﻭ ﺧﻨﻮﺱ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻭ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻟﻮﻯ ﻭ ﻛﺸ‪‬ﺎﻑ ﺫﻳﻞ ﺳﻮﺭﻩ ﻧﺎﺱ‪ ،‬ﺗﺄﺧ‪‬ﺮ ﻭ ﻭﺍﭘﺲ ﻣﺎﻧﺪﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﳏﻀﺮ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﺴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﻓﱳ ﻣﻰﺧﻮﺍﺳﺖ ﳕﺎﺯ ﲞﻮﺍﻧﺪ ﻣﺮﺍ ﭘﻴﺶ ﺭﻭﻯ ﺧﻮﺩ ﻧﺸﺎﻧﺪ »ﻓﹶﻠﹶﻤ‪‬ﺎ ﹶﺍ ﹾﻗ‪‬ﺒ ﹶﻞ ﻋ‪‬ﻠﺐ ﺻ‪‬ﻠﻮِﺗ ِﻪ‬ ‫ﺖ« ﻳﻌﲎ ﭼﻮﻥ ﺷﺮﻭﻉ ﺑﻪ ﳕﺎﺯ ﻛﺮﺩ ﻛﻨﺎﺭ ﺷﺪﻡ‪ .‬ﺭﺍﻏﺐ ﻧﻴﺰ ﺍﻧﻘﺒﺎﺽ ﻭ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﱳ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﺭﺟﻮﻉ‪ ،‬ﻛﻨﺎﺭ ﺷﺪﻥ‪ ،‬ﻭﺍﭘﺲ ﻣﺎﻧﺪﻥ ﻭ ﺍﻧﻘﺒﺎﺽ ﺁﻣﺪﻩ‬ ‫ﺴ ‪‬‬ ‫ﺍِﻧ‪‬ﺨﺬ‪‬ﻧ ‪‬‬ ‫ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻨﺲ ﻭ ﻛﻨﺲ ﻫﺮ ﺩﻭ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺳﺘﺮ ﻭ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺳﺖ ﺷﻴﻄﺎﻥ ﺭﺍ ﺧﻨ‪‬ﺎﺱ ﮔﻮﻳﻨﺪ ﻛﻪ ﻫﻨﮕﺎﻡ ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﭘﻨﻬﺎﻥ ﻣﻰﮔﺮﺩﺩ ﻛﻨﺎﺱ ﺑﻀ‪‬ﻢ‬ ‫ﻛﺎﻑ ﺧﺎﻧﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﭘﺮﻧﺪﻩ ﻭﺣﺸﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺗ‪‬ﺨﺎﺫ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﳐﻔﻰ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﺍﻟﻨ‪‬ﺎﺱ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻨﻮﺱ ﭘﻨﻬﺎﻥ ﺷﺪﻥ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ‪ :‬ﺧﻨﺲ ﻭ ﺧﻨﻮﺱ ﺑﻪ ﻣﻌﲎ ﻛﻨﺎﺭ ﺭﻓﱳ‪ ،‬ﻭﺍﭘﺲ ﻣﺎﻧﺪﻥ ﻭ ﭘﻨﻬﺎﻥ ﺷﺪﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻌﺎﱏ ﻗﺮﻳﺐ ‪‬ﻢﺍﻧﺪ‪ .‬ﻛﻨﺲ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ‪‬ﺎﻥ ﺷﺪﻥ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻫﻮ ﻛﻪ ﺩﺭ ‪‬ﺎﻧﮕﺎﻩ‬ ‫ﺲ ﺍﻟ ﻠﱠ ‪‬ﻴ ﹸﻞ« ﻳﻌﲎ ﺷﺐ ﺭﻭﻯ ﺁﻭﺭﺩ ﻭ ﺷﺐ ﺭﻓﺖ ﺩﺭ ﺩﻭ ﺿﺪ‪ ‬ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ )ﳎﻤﻊ(‪.‬‬ ‫ﺴ ‪‬ﻌ ‪‬‬ ‫ﺐ ‪‬ﻭ ﺍﺳ‪‬ﺘ‪ ‬ﺘﺮ‪‬ﰱ ﻛِﻨ‪‬ﺎ ِﺳ ِﻪ« )‪‬ﺎﻳﻪ( » ‪‬ﻋ ‪‬‬ ‫ﺲ ﺍﻟﻈﱠﱮ ُﺀ ﺍِﺫﺍ ‪‬ﺗ ‪‬ﻐﻴ‪ ‬‬ ‫ﺧﻮﺩ ﭘﻨﻬﺎﻥ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ‪ » :‬ﹶﻛ‪‬ﻨ ‪‬‬ ‫ﺲ« ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺮ ﺳﻪ ﺑﻪ ﻣﻮﺻﻮﻓﻬﺎﺋﻰ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﻫﺮ ﺳﻪ ﺻﻔﺖﺍﻧﺪ‪ .‬ﻣﻮﺻﻮﻓﺎﺗﻰ ﻛﻪ ﻭﺍﭘﺲ ﺷﻮﻧﺪﻩ ﻭ ﺩﺍﺭﺍﻯ‬ ‫ﺨﻨ‪ِ ‬‬ ‫ﺲ« ﺻﻔﺖ »ﺍ ﹾﻟ ‪‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ »ﺍﹶ ﹾﻟﺠ‪‬ﻮﺍ ِﺭ ﺍﹾﻟ ﹸﻜﻨ‪ِ ‬‬ ‫ﺍﻧﻘﺒﺎﺽ ﻭ ‪‬ﺎﻥ ﺷﻮﻧﺪﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﺟﺮﻳﺎﻥ ﻭ ﺣﺮﻛﺖﺍﻧﺪ ﻭ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﻻﺯﻡ ﻭ ﺫﺍﺗﻰ ﺁ‪‬ﺎ ﺍﺳﺖ ﻧﻪ ﺁﱏ ﻭ ﺯﻣﺎﱏ‪.‬‬ ‫ﺳﺘﺎﺭﮔﺎﻥ ﰉ ﴰﺎﺭ ﺁﲰﺎﻥ ﭼﻨﺎﻥ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﻰﮔﻮﻳﻨﺪ ﭼﻨﲔﺍﻧﺪ ﺁ‪‬ﺎ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺣﺎﻝ ﲢﻮ‪‬ﻝ ﻭ ﺍﻧﻘﻼﺏﺍﻧﺪ‪ ،‬ﺳﻮﺧﺖ ﺧﻮﻳﺶ ﺭﺍ ﲤﺎﻡ ﻣﻰﻛﻨﻨﺪ ﺑﻌﻀﻰ ﺩﺭ ﺁﺧﺮ ﺩﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺯﻧﺪﮔﻰﺍﻧﺪ‬ ‫ﺑﻌﻀﻰ ﺩﺭ ﺁﺧﺮ ﻋﻤﺮ ﻭ ﺑﻌﻀﻰ ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﺗﺸﻜﻴﻞ‪ :‬ﻟﺬﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﮔﺮﻭﻫﻬﺎﻯ ﳐﺘﻠﻒ ﺍﺯ ﻗﺒﻴﻞ ﺳﺘﺎﺭﮔﺎﻥ ﺗﭙﻨﺪﻩ )ﻛﻪ ﻗﺸﺮ ﻇﺎﻫﺮ ﺁ‪‬ﺎ ﻣﺎﻧﻨﺪ ﺿﺮﺑﺎﻥ ﻧﺒﺾ ﺁﻫﺴﺘﻪ ﻭ ﻣـﻨﻈﹼﻢ ﺍﺳـﺖ(‬ ‫ﻏﻮﻝﻫﺎﻯ ﺁﰉ‪ ،‬ﻏﻮﻝﻫﺎﻯ ﺳﺮﺥ‪ ،‬ﻛﻮﺗﻮﻟﻮﻫﺎﻯ ﺳﺮﺥ‪ ،‬ﻛﻮﺗﻮﻟﻮﻫﺎﻯ ﺳﻔﻴﺪ ﻛﻪ ﻣﻮﺍﺩ ﺁ‪‬ﺎ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺍﻧﻔﻌﺎﻝ ﻭ ﺗﺒﺪ‪‬ﻝ ﺍﺳﺖ ﻭ ﺩﺭﺑﺎﺭﻩ ﻛﻮﺗﻮﻟﻮﻫﺎﻯ ﺳﻔﻴﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻣﺮﺍﺣﻞ ﺁﺧﺮ‬ ‫ﺯﻧﺪﮔﻰ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺁﻣﺪﻥ ﻭ ﺭﻓﱳ ﺩﺍﺋﻤﻰ ﺷﺐ ﻭ ﺭﻭﺷﻦ ﺷﺪﻥ ﺭﻭﺯ ﺣﻜﺎﻳﺖ ﺍﺯ ﲢﻮ‪‬ﻝ ﻭ ﺍﻧﻘﻼﺏ ﺩﺍﺋﻤﻰ ﺟﻬﺎﻥ ﺩﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﺍﻭ‪‬ﻝ ﺳﻮﺭﻩ ﺗﻜﻮﻳﺮ ﺍﺯ ﺗﻜﻮﻳﺮ ﻭ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﺁﻓﺘﺎﺏ ﻭ ﺍﺯ ﻣﻨﻜﺪﺭ ﻭ ﺗﲑﻩ ﺷﺪﻥ ﳒﻮﻡ ﻭ ﺗﺒﺨﲑ ﺩﺭﻳﺎﻫﺎ ﻭ ﻏﲑﻩ ﺳﺨﻦ ﺭﻓﺘﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺧﻨ‪‬ﺲ ﻭ ﻛﻨ‪‬ﺲ ﻗﺴﻢ ﻳﺎﺩ ﺷﺪﻩ ﻛﻪ ﺍﻳﻦ‬ ‫ﺳﺨﻨﺎﻥ ﺍﺯ ﻓﺮﺷﺘﻪ ﻭﺣﻰ ﺍﺳﺖ ﻧﻪ ﺳﺎﺧﺘﻪ ﭘﻴﺎﻣﱪ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﺩﺭﺑﺎﺭﻩ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺧﻮﺭﺷﻴﺪﻫﺎﻯ ﰉﴰﺎﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﻮﺳﺘﻪ‬ ‫ﺩﺭ ﺣﺎﻝ ﺍﻧﻘﻼﺏﺍﻧﺪ ﻭ ﺣﻜﺎﻳﺖ ﺍﺯ ﺍ‪‬ﺪﺍﻡ ﻋﺎﱂ ﺩﺍﺭﻧﺪ ﻣﻌﲎ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﭘﺲ ﻧﻪ‪ ،‬ﻗﺴﻢ ﺑﻪ ﻭﺍﭘﺲ ﺷﻮﻧﺪﮔﺎﻥ ﺭﻭﺍﻥ ﻭ ‪‬ﺎﻥ ﺷﻮﻧﺪﻩ ﻭ ﺑﻪ ﺷﺐ ﻛﻪ ﻣﻰﺁﻳﺪ ﻭ ﻣﻰﺭﻭﺩ ﻭ ﺑﻪ‬ ‫ﺻﺒﺢ ﻛﻪ ﻣﻰﺩﻣﺪ ﻭ ﮔﺴﺘﺮﺵ ﻣﻰﻳﺎﺑﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻗﻮﻝ ﻓﺮﺷﺘﻪ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﻣﻔﺴ‪‬ﺮﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﺳﻴ‪‬ﺎﺭﺍﺕ ﻭ ﻋﻤﻮﻡ ﺳﺘﺎﺭﮔﺎﻥ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﺭ ﺷﺐ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﺩﺭ ﺭﻭﺯ ﻏﺎﺋﺐ ﻣﻰﮔﺮﺩﻧﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺧﻴﻠﻰ ﺳﻄﺤﻰ ﺍﺳﺖ ﻭ‬ ‫ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﺩﺭﺑﺎﺭﻩ ﻏﺎﻳﺐ ﺷﺪﻥ ﺩﺭ ﺭﻭﺯ ﻭ ﺑﺮﮔﺸﱳ ﺩﺭ ﺷﺐ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﭼﻨﺪﺍﻥ ﺩﻻﻟﺖ ﺑﻪ ﻗﻴﺎﻣﺖ ﻧﺪﺍﺭﺩ‪ .‬ﻭﱃ ﻣﺎ ﻫﻢ ﺍﮔﺮ ﺩﺭ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ ﻣﻰﺑﻮﺩﱘ ﻣﺎﻧﻨﺪ ﺁ‪‬ﺎ ﺭﲪﻬﻢ ﺍﻟﻠﹼـﻪ‬ ‫ﻣﻰﮔﻔﺘﻴﻢ ﺯﻳﺮﺍ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﻭ ﺗﺮﻗﹼﻰ ﻋﻠﻢ ﺩﺭ ﳕﺎﻳﺎﻧﺪﻥ ﻣﻔﺎﻫﻴﻢ ﻋﺎﻟﻴﻪ ﻗﺮﺁﻥ ﺳﻬﻢ ﺑﺴﺰﺍﺋﻰ ﺩﺍﺭﺩ‪.‬‬ ‫* ]ﻧﺎﺱ‪ [٤:‬ﺩﺭﺑﺎﺭﻩ ﺧﻨ‪‬ﺎﺱ ﮔﻔﺘﻪﺍﻧﺪ ﻧﺎﻡ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺧﺪﺍ ﻳﺎﺩ ﺷﻮﺩ ﻣﻨﻘﺒﺾ ﻭ ‪‬ﺎﻥ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻭﱃ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻨ‪‬ﺎﺱ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﻔﺖ ﻭﺳﻮﺍﺱ ﺍﺳﺖ ]ﻧﺎﺱ‪-١:‬‬ ‫‪ [٦‬ﻭﺳﻮﺳﻪ ﺩﺭ ﺳﻴﻨﻪ ﻭ ﻗﻠﺐ ﺁﺩﻣﻰ ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭ ﺑﺴﻴﺎﺭ ﳐﻔﻰ ﻭ ‪‬ﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﺩﻣﻰ ﻛﻤﺘﺮ ﻭﺟﻮﺩ ﺁﻧﺮﺍ ﺣﺲ‪ ‬ﻣﻰﻛﻨﺪ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﺧﻨ‪‬ﺎﺱ ﺑﻪ ﻣﻌﲎ ﺳﺨﺖ ‪‬ﺎﻥ ﻭ ﺻـﻔﺖ‬ ‫ﻭﺳﻮﺳﻪ ﺍﺳﺖ ﻧﻪ ﺻﻔﺖ ﺷﻴﻄﺎﻥ ﺁﺭﻯ ﺩﺭ ﺫﻳﻞ ﺳﻮﺭﻩ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺍﻳﻦ ﻭﺳﻮﺳﻪ ﺍﺯ ﺟﻦ‪ ‬ﻭ ﻣﺮﺩﻡ ﻗﻠﺐ ﺁﺩﻣﻰ ﺭﺍﻩ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ .‬ﻣﻌ ﲎ ﺁﻳﺎﺕ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﮕﻮ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ‬ ‫ﻣﺮﺩﻡ‪ ...‬ﺍﺯ ﺷﺮ‪ ‬ﻭﺳﻮﺳﻪ ﻛﻪ ﺑﺴﻴﺎﺭ ‪‬ﺎﻥ ﻭ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻴﻨﻪﻫﺎﻯ ﻣﺮﺩﻡ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﻭﺳﻮﺍﺱ ﺍﺳﻢ ﻭﺳﻮﺳﻪ ﻭ ﲨﻊ ﺁﻥ ﻭﺳﺎﻭﺱ ﺍﺳﺖ ﻭ ﺻﻔﺖ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻨﻖ = ﺧﻔﻪ ﻛﺮﺩﻥ‪] .‬ﻣﺎﺋﺪﻩ‪ [٣:‬ﻣﻨﺨﻔﺘﻪ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺧﻔﻪ ﻛﻨﻨﺪ ﻭ ﮔﻮﺷﺖ ﺁﻥ ﺍﺯ ﳏﺮ‪‬ﻣﺎﺕ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺧﻨﺎﻕ ﺑﻀﻢ ﺍﻭ‪‬ﻝ ﻣﺮﺿﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﻠﻮ ﭘﻴﺪﺍ ﻣﻰﺷﻮﺩ )ﺩﻳﻔﺘﺮﻯ( ﻭ ﺑﻪ ﻛﺴﺮ ﺁﻥ ﺭﻳﺴﻤﺎﻥ ﻭ ﳓﻮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﺣﻴﻮﺍﱏ ﻭ ﻳﺎ ﺍﻧﺴﺎﱏ ﺭﺍ ﺧﻔﻪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻮﺍﺭ = ﺻﺪﺍﻯ ﮔﺎﻭ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺍﺭ ﳐﺼﻮﺹ ﺑﻪ ﺻﺪﺍﻯ ﮔﺎﻭ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﺻﺪﺍﻯ ﺷﺘﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ]ﺍﻋﺮﺍﻑ‪ [١٤٨:‬ﻗﻮﻡ ﺑﻌﺪ ﺍﺯ ﺭﻓـﱳ ﻭﻯ ﺍﺯ‬ ‫ﺯﻳﻮﺭﻫﺎﻯ ﺧﻮﺩ ﮔﻮﺳﺎﻟﻪﺍﻯ ﻛﻪ ﭘﻴﻜﺮ ﺑﻮﺩ ﺑﻪ ﺳﺎﺧﺘﻨﺪ ﻛﻪ ﺻﺪﺍﻯ ﮔﻮﺳﺎﻟﻪ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺍﻋﺮﺍﻑ‪ - ١٤٨:‬ﻃﻪ‪ .٨٨:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ‬ ‫ﺽ ﺍﹾﻟﺨ‪‬ﻮﺍ ‪‬ﺭ ِﺓ« ﺻﺪﺍﻯ ﺯﻣﲔ ﺑﻪ ﻫﻨﮕﺎﻡ ﻟﺮﺯﻩ ﺑﻪ ﺻﺪﺍﻯ ﮔﺎﻭ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ﺳﻜﹼﻪ‬ ‫ﺿ ‪‬ﻬ ‪‬ﻢ ﺑِﺎ ﹾﻟﺨ‪‬ﺴ ﹶﻔ ِﺔ ﺧ‪‬ﻮ‪‬ﺍ ‪‬ﺭ ﺍﻟﺴ‪‬ﻜﱠ ِﺔ ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﻤﺎ ِﺓ ﻓِﻰ ﺍﹾﻟﹶﺎ ‪‬ﺭ ِ‬ ‫ﺕ ﹶﺍ ‪‬ﺭ ‪‬‬ ‫ﺧﻄﺒﻪ ‪ ١٩٩‬ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﲦﻮﺩ ﻓﺮﻣﻮﺩﻩ »ﺧﺎ ‪‬ﺭ ‪‬‬ ‫ﳏﻤﺎﺓ ﻳﻌﲎ ﮔﺎﻭ ﺁﻫﻦ ﺁﺏ ﺩﺍﺩﻩ‪ .‬ﺍﺭﺽ ﺧﻮ‪‬ﺍﺭﻩ ﺯﻣﲔ ﻧﺮﻡ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻮﺽ = ﺩﺍﺧﻞ ﺷﺪﻥ ﺩﺭ ﺁﺏ )ﻗﺎﻣﻮﺱ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺽ ﻭﺍﺭﺩ ﺷﺪﻥ ﺩﺭ ﺁﺏ ﻭ ﺭﻓﱳ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻭ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﻭﺍﺭﺩ ﺷﺪﻥ ﺩﺭ ﺍﻣﻮﺭ‪ ،‬ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﺍﻛﺜـﺮ‬ ‫ﻣﻮﺍﺭﺩ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳏﻠﹼﻰ ﺍﺳﺖ ﻛﻪ ﻭﺭﻭﺩ ﺩﺭ ﺁﻥ ﻣﺬﻣﻮﻡ ﺍﺳﺖ‪] .‬ﻃﻮﺭ‪ [١٢:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺽ ﻭﺍﺭﺩ ﺷﺪﻥ ﺩﺭ ﺁﺑﺴﺖ ﺑﺎ ﻗﺪﻡ‪ ،‬ﺩﺧﻮﻝ ﺩﺭ ﻗﻮﻝ ﺑـﻪ ﺁﻥ‬ ‫ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻳﻌﲎ ﺁﻥ ﺭﻭﺯ ﻭﺍﻯ ﺑﺮ ﻣﻜﺬﹼﺑﲔ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﺑﺎﺯﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﺳﺨﻦ ﺑﺎﻃﻞ ﻣﻰﮔﻮﻳﻨﺪ ]ﺍﻧﻌﺎﻡ‪ [٩١:‬ﺑﮕﻮ ﺧﺪﺍ‪ ،‬ﺳﭙﺲ ﺑﮕﺬﺍﺭ ﺩﺭ ﺑﺎﻃﻠﺸﺎﻥ ﻛﻪ ﻭﺍﺭﺩ ﺷﺪﻩﺍﻧﺪ ﺳﺮﮔﺮﻡ‬ ‫ﺑﺎﺷﻨﺪ ‪.‬‬ ‫ﻀ ‪‬ﺘ ‪‬ﻢ« ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻳﻌﲎ‬ ‫* ]ﻧﺴﺎﺀ‪] ،[١٤٠:‬ﻣﺪﺛﺮ‪ [٤٥:‬ﺑﺎ ﺁﻥ ﻛﻪ ﺑﻪ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﻣﻰﺷﺪﱘ‪] .‬ﺗﻮﺑﻪ‪» ،[٦٩:‬ﺍﹶﻟﱠﺬﻯ« ﺻﻔﺖ ﺧﻮﺽ ﺍﺳﺖ ﻛﻪ ﺍﺯ » ‪‬ﺧ ‪‬‬ ‫ﻭﺍﺭﺩ ﺷﺪﻳﺪ ﻣﺜﻞ ﻭﺭﻭﺩ ﺁﻧﺎﻥ ﻛﻪ ﺑﻪ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ .‬ﻃﱪﺳﻰ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﻳﻮﻧﺲ ﻭ ﺍﺧﻔﺶ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ ﻭ ﺩﺭ ﳘﻪ ﺟﺎ‪ ،‬ﻣﻮﺍﺭﺩ ﺁﻥ ﺧﻮﺽ ﺩﺭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٩٢‬ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺩﺭ ﻭﺭﻭﺩ ﺑﻪ ﺁﺏ ﺍﺻ ﹰ‬ ‫ﻉ ﻓﻴ ِﻪ ﹸﻛﻞﱠ ِﺷﺪ‪ٍ ‬ﺓ«‪.‬‬ ‫ﺠﺮ‪ ‬‬ ‫ﱃ ﺭِﺿﻮﺍ ِﻥ ﺍﻟﻠﹼﻪ ﹸﻛﻞﱠ ﹶﻏ ‪‬ﻤ ‪‬ﺮ ٍﺓ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫ﺽ ِﺍ ﹶ‬ ‫ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﺪﻩ »ﺧﺎ ‪‬‬ ‫_______________________________________________‬ ‫ﺧﻮﻑ = ﺗﺮﺱ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﻑ ﺗﻮ‪‬ﻗﻊ ﻣﻜﺮﻭﻫﻰ ﺍﺳﺖ ﺍﺯ ﺭﻭﻯ ﻋﻼﻣﺖ ﻣﻈﻨﻮﻥ ﻳﺎ ﻣﻌﻠﻮﻡ ﭼﻨﺎﻥ ﻛﻪ ﺭﺟﺎﺀ ﻭ ﻃﻤﻊ ﺗﻮﻗﹼﻊ ﳏﺒﻮﰉ ﺍﺳﺖ ﺍﺯ ﺭﻭﻯ ﺁﻥ ﺩﻭ‪.‬‬ ‫]ﺑﻘﺮﻩ‪.[٣٨:‬‬

‫ﲣﻮﻳﻒ ﺑﻪ ﻣﻌﲎ ﺗﺮﺳﺎﻧﺪﻥ ﺍﺳﺖ ]ﺯﻣﺮ‪] ،[١٦:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٧٥:‬ﺧﻔﻴﺔ‪ :‬ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﻮﻑ ﺑﻪ ﺍﻧﺴﺎﻥ ﻋﺎﺭﺽ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺟﺎﻯ ﺧﻮﻑ ﺑﻪ ﻛﺎﺭ ﻣـﻰﺭﻭﺩ )ﺭﺍﻏـﺐ(‬ ‫]ﻃﻪ‪ [٦٧:‬ﻣﻮﺳﻰ ﺩﺭ ﻧﻔﺲ ﺧﻮﻳﺶ ﺍﺣﺴﺎﺱ ﺧﻮﻑ ﻛﺮﺩ‪.‬‬ ‫ﲣﻮ‪‬ﻑ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ ﺧﻮﻑ ﺍﺳﺖ )ﺭﺍﻏﺐ( ]ﳓﻞ‪ [٤٧-٤٦:‬ﺍﺧﺬ ﺑﻪ ﲣﻮ‪‬ﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺭﺍ ﺑﺎ ﻇﻬﻮﺭ ﺧﻮﻑ ﺑﮕﲑﻧﺪ ﺧﺪﺍﻭﻧﺪ ﻳﻚ ﺩﻓﻌﻪ ﻏﻔﻠﺘ ﹰﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻣﻰﻛﻨﺪ‬ ‫ﻼ »ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻨﻪ« ﻛﻪ ﺷﺨﺺ ﻣﻰﺩﺍﻧﺪ ﺍﻳﻦ ﻣﺮﺽ ﺍﻭ ﺭﺍ ﺍﺯ ﺑﲔ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺑﺎ ﻋﻠﻢ ﺑﻪ ﻣﺮﺩﻥ ﻭ ﺗﺮﺱ ﺍﺯ ﺁﻥ ﺑﻪ‬ ‫ﻣﺜﻞ ﺯﻟﺰﻟﻪ ﻭ ﺳﻜﺘﻪ ﻭ ﺩﻓﻌﻪ ﺩﻳﮕﺮ ﺑﺎ ﻇﻬﻮﺭ ﺧﻮﻑ ﻣﺜﻞ ﺳﺮﻃﺎﻥ ﻣﺜ ﹰ‬ ‫ﺗﺪﺭﻳﺞ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻳﺎ ﻣﺜﻞ ﻛﺴﻰ ﻛﻪ ﻣﻰﺩﺍﻧﺪ ﺍﻭ ﺭﺍ ﺍﻋﺪﺍﻡ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﭼﻨﲔ ﺷﺨﺼﻰ ﺑﺎ ﻇﻬﻮﺭ ﺧﻮﻑ ﮔﺮﻓﺘﺎﺭ ﻣﻰﺷﻮﺩ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﺗﻼﺵ‬ ‫ﮔﺮﻓﺘﺎﺭ ﻛﻨﺪ‪ ،‬ﺁ‪‬ﺎ ﻋﺎﺟﺰ ﻛﻨﻨﺪﻩ ﺧﺪﺍ ﻧﻴﺴﺘﻨﺪ ﻭ ﻳﺎ ﺁ‪‬ﺎ ﺩﺭ ﺣﺎﻝ ﺧﻮﻑ ﻭ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﻣﻰﺗﺮﺳﻨﺪ ﻭ ﻣﻰﻟﺮﺯﻧﺪ ﮔﺮﻓﺘﺎﺭ ﳕﺎﻳﺪ‪...‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻮﻑ ﻳﻜﻰ ﺍﺯ ﺻﻔﺎﺕ ﻧﻴﻚ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺑﺪ ﲞﱴﻫﺎﻯ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﳒﺎﺕ ﻣﻰﺩﻫﺪ ﻣﺜﻞ ﺧﻮﻑ ﺍﺯ ﺧﺪﺍ‪ ،‬ﺧﻮﻑ ﺍﺯ ﻋﺬﺍﺏ ﺁﺧﺮﺕ‪ ،‬ﺧﻮﻑ ﺍﺯ ﺫﻟﹼﺖ ﺩﻧﻴﺎ ﻭ‬ ‫ﺁﺧﺮﺕ ﻭ ﻏﲑﻩ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺻﻔﺎﺕ ﻭ ﺷﻌﺎﺭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﺟﱭ ﻛﻪ ﺿﻌﻒ ﻧﻔﺲ ﻧﺎﺷﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﻋﻼﻣﺎﺕ ﻧﻘﺺ‬ ‫ﺍﺳﺖ‪] .‬ﻧﺎﺯﻋﺎﺕ‪.[٤١-٤٠:‬‬ ‫_______________________________________________‬ ‫ﺧﻮﻝ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻋﻄﹼﻴﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﻝ ﻫﺮ ﻋﻄﹼﻴﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﻧﻌﻤﺘﻬﺎ ﻭ ﻏﻼﻣﺎﻥ ﻭ ﻛﻨﻴﺰﺍﻥ ﻭ ﻏﲑﻩ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﺍﺳﺖ‪] .‬ﺍﻧﻌﺎﻡ‪ [٩٤:‬ﻳﻌﲎ‪ :‬ﺁﻥ‬ ‫ﭼﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﴰﺎ ﻋﻄﺎ ﻛﺮﺩﻩ ﺑﻮﺩﱘ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺷﺘﻴﺪ‪] .‬ﺯﻣﺮ‪ [٨:‬ﻳﻌﲎ‪ :‬ﭘﺲ ﭼﻮﻥ ﻧﻌﻤﱴ ﺑﻪ ﺩﻭ ﻋﻄﺎ ﻛﺮﺩ ﺩﻋﺎﻯ ﻗﺒﻞ ﺧﻮﻳﺶ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﻃﱪﺳﻰ ﮔﻔﺘﻪ‪ :‬ﲢﻮﻳﻞ ﺑﻪ ﻣﻌﲎ ﺍﻋﻄﺎﺀ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﲤﻠﻴﻚ ﻋﻄﹼﻴﻪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﲤﻮﻳﻞ ﺑﻪ ﻣﻌﲎ ﲤﻠﻴﻚ ﻣﺎﻝ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻮﻝ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﲨﻊ ﺧﻮﱃﹼ ﺑﻪ ﻣﻌﲎ ﻏﻼﻡ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٦٢‬ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﻦ ﻧﺎﺭﺍﺣﺘﻢ ﺍﺯ ﺍﻳﻨﻜﻪ ﺳﻔﻴﻬﺎﻥ ﻭ ﺑﺪﻛﺎﺭﺍﻥ ﻭﺍﱃ ﺍﻳﻦ ﺍﻣ‪‬ﺖ ﺷـﻮﻧﺪ‬ ‫»ﻓﹶﻴ‪‬ﺘﺨِﺬﻭ‪‬ﺍ ﻣﺎ ﹶﻝ ﺍﻟﻠﹼ ِﻪ ‪‬ﺩ ‪‬ﻭ ﹰﻻ ‪‬ﻭ ﻋِﺒﺎ ‪‬ﺩ ‪‬ﻩ ‪‬ﺧ ‪‬ﻮ ﹰﻻ« ﺩﻭﻝ ﺑﺮ ﻭﺯﻥ ﺻﺮﺩ ﺑﻪ ﻣﻌﲎ ﮔﺮﺩﺍﻧﺪﻥ ﻣﺎﻝ ﻣﻴﺎﻥ ﭼﻨﺪ ﻧﻔﺮ ﺍﺳﺖ ﻭ ﺧﻮﻝ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﮔﺎﻥ ﻭ ﺑﺮﺩﮔﺎﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎﻝ ﺧﺪﺍ ﺭﺍ ﻣﻴﺎﻥ ﺧﻮﺩ‬ ‫ﺑﻪ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻧﺪﻫﻨﺪ ﻭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﺑﺮﺩﮔﺎﻥ ﺧﻮﺩ ﺑﺪﺍﻧﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﻣﻌﻨﺎﻯ ﻋﻄﹼﻴﻪ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻳﻌﲎ ﺧﻴﺎﻝ ﻛﻨﻨﺪ ﻛﻪ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺁ‪‬ﺎ ﺑﺮﺩﻩ ﻋﻄﺎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﺍِ‪‬ﺗﺨ‪‬ﺬﻭﺍ‬ ‫ﲔ ‪‬ﺭ ‪‬ﺟ ﹰ‬ ‫ﺹ ﺛﹶﻠﺜ ‪‬‬ ‫ﻭ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﺩﺭﺑﺎﺭﻩ ﺑﲎ ﺍﻣﻴ‪‬ﻪ ﻛﻪ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﳘﲔ ﻣﺎﺩ‪‬ﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ »ﺍِﺫﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ﺑ‪‬ﻨ ‪‬ﻮ ﺍﹶﺑِﻰ ﺍﻟﹾﻌﺎ ِ‬ ‫ﻼ ‪‬ﻭ ﻋِﺒﺎ ‪‬ﺩ ﺍﻟ ﻠﹼﻪ ‪‬ﺧ ‪‬ﻮ ﹰﻻ«‪.‬‬ ‫ﻣﺎ ﹶﻝ ﺍﻟ ﻠﹼ ِﻪ ‪‬ﺩ ‪‬ﻭ ﹰﻻ ‪‬ﻭ ﺩﻳ ‪‬ﻦ ﺍﻟﻠﹼ ِﻪ ‪‬ﺩ ‪‬ﺧ ﹰ‬ ‫ﺧﺎﻝ‪ :‬ﺑﻪ ﻣﻌﲎ ﺩﺍﺋﻰ ﻭ ﲨﻊ ﺁﻥ ﺍﺧﻮﺍﻝ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ [٥٠:‬ﻭ ]ﻧﻮﺭ‪.[٦١:‬‬ ‫ﻭﺧﺎﻟﻪ‪ :‬ﺧﻮﺍﻫﺮ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭ ﲨﻊ ﺁﻥ ﺧﺎﻻﺕ ﺍﺳﺖ ﻛﻪ ﮔﺬﺷﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻮﻥ = ﺧﻴﺎﻧﺖ ﻣﻘﺎﺑﻞ ﺍﻣﺎﻧﺖ ﺍﺳﺖ‪ .‬ﻭ ﺍﺻﻞ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٨٦‬ﺑﻘﺮﻩ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﻣﻨﻊ ﺣﻖ ﺍﺳﺖ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻴﺎﻧﺖ ﻭ ﻧﻔﺎﻕ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭﱃ‬ ‫ﺧﻴﺎﻧﺖ ﻧﺴﺒﺖ ﺑﻪ ﻋﻬﺪ ﻭ ﺍﻣﺎﻧﺖ ﻭ ﻧﻔﺎﻕ ﻧﺴﺒﺖ ﺑﻪ ﻋﻬﺪ ﻭ ﺍﻣﺎﻧﺖ ﻭ ﻧﻔﺎﻕ ﻧﺴﺒﺖ ﺑﺪﻳﻦ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺳﭙﺲ ﺑﺎ ﻫﻢ ﻣﻰﺷﻮﻧﺪ‪ .‬ﭘﺲ ﺧﻴﺎﻧﺖ ﳐﺎﻟﻔﺖ ﺣﻖ ﺍﺳﺖ ﺑﺎ ﻧﻘﺾ ﻋﻬﺪ ﺩﺭ ‪‬ﺎﻥ‪.‬‬ ‫ﻼ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﭘﺲ ﺍﺯ ﺁﺯﺍﺩﻯ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺧﻴﺎﻧﺖ ﺑﻪ ﻣﻌﲎ ﻣﻨﻊ ﺣﻖ ﻭ ﳐﺎﻟﻔﺖ ﺑﺎ ﺣﻖ‪ ‬ﺍﺳﺖ‪] .‬ﺍﻧﻔﺎﻝ‪ [٧١:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻴﺎﻧﺖ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻧﻘﺾ ﻋﻬﺪ ﻭ ﳐﺎﻟﻔﺖ ﺣﻖ ﺍﺳﺖ ﻛﻪ ﺍﺳﲑﺍﻥ ﻣﺜ ﹰ‬ ‫ﺑﺎﺯ ﺑﻪ ﺟﻨﮓ ﺁﻥ ﺣﻀﺮﺕ ﺑﻴﺎﻳﻨﺪ ﻳﻌﲎ ﺍﮔﺮ ﲞﻮﺍﻫﻨﺪ ﺑﺎ ﺗﻮ ﺧﻴﺎﻧﺖ ﻭ ﺣﻴﻠﻪ ﻭ ﻧﻘﺾ ﻋﻬﺪ ﻛﻨﻨﺪ ﺍﺯ ﭘﻴﺶ ﺑﻪ ﺧﺪﺍ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻩ ﻭ ﳐﺎﻟﻔﺖ ﺑﺎ ﺣﻖ ﻛﺮﺩﻩﺍﻧﺪ ﭘﺲ ﺧﺪﺍ ﺑﺪﺍﻣﺸﺎﻥ ﺍﻧﺪﺍﺧﺖ‪.‬‬ ‫]ﺍﻧﻔﺎﻝ‪ [٢٧:‬ﺑﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﳐﺎﻟﻔﺖ ﻧﻜﻨﻴﺪ ﻭ ﺩﺭ ﺍﻣﺎﻧﺖ ﺧﻮﺩ ﻧﻴﺰ ﺧﻴﺎﻧﺖ ﻧﻨﻤﺎﺋﻴﺪ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪] ،[١٨٧:‬ﻧﺴﺎﺀ‪.[١٠٧:‬‬ ‫ﺍﺧﺘﻨﺎﻥ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﺑﻪ ﻣﻌﲎ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ ﺍﺧﺘﻨﺎﻥ ﳘﺎﻥ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﺍﻟﹼﺎ ﺍﻳﻦ ﻛﻪ ﺍﺧﺘﻨﺎﻥ ﺍﺯ ﺧﻴﺎﻧﺖ ﺍﺑﻠﻎ ﻭ ﺭﺳﺎﺗﺮ ﺍﺳﺖ‪:‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﲢﺮ‪‬ﻙ ﻣﻴﻞ ﺍﻧﺴﺎﻥ ﺑﻪ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﻧﻪ ﺧﻮﺩ ﺧﻴﺎﻧﺖ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻣﻌﲎ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺧﺪﺍ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻴﺪ ﺑﻪ ﻧﻔﺲ ﺧﻮﻳﺶ ﺧﻴﺎﻧﺖ ﻛﻨﻴﺪ‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ﺩﻭ‪‬ﻡ‪.‬‬ ‫ﺏ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﻋ‪‬ﻔﺎ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁ‪‬ﺎ ﺧﻴﺎﻧﺖ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﻣﻴﻞ ﺑﻪ ﺧﻴﺎﻧﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﳘﭽﻨﲔ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻣﻰﮔﻮﻳﺪ ﺍﺯ ﻛﺴﺎﱏ ﻛﻪ ﺑﺮ ﺧﻮﻳـﺸﱳ‬ ‫ﻭﱃ ﻛﻠﻤﻪ »ﻓﹶﺘﺎ ‪‬‬ ‫ﺧﻴﺎﻧﺖ ﻣﻰﻛﻨﻨﺪ ﺩﻓﺎﻉ ﻣﻜﻦ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﻴﻞ ﲞﻴﺎﻧﺖ ﺩﺍﺭﻧﺪ ﮔﺮ ﭼﻪ ﺁﻥ ﻧﻴﺰ ﻣﻌﻨﺎﻯ ﺻﺤﻴﺢ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﻓﻜﺮ ﺧﻴﺎﻧﺖ ﺑﻪ ﺧﻮﻳﺶﺍﻧﺪ ﺍﺯ ﺁﻧﺎﻥ ﺩﻓﺎﻉ ﻣﻨﻤﺎ‪.‬‬ ‫‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻛﻪ ﺍﻓﺘﻌﺎﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻘﻞ ﺷﺪ ﻭ ﻣﺒﺎﻟﻐﻪ ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﺩﺭ ﺍﳌﻨﺠﺪ ﮔﻔﺘﻪ ﺷﺪﻩ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺍﻓﺘﻌﺎﻝ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺻﻮﺭﺕ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﺧﻴﺎﻧﺖ ﺍﺩﺍﻣﻪ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻳﻌﲎ ﺑﻪ ﻧﻔﻊ ﺧﺎﺋﻨﺎﻥ ﳐﺎﺻﻤﻪ ﻭ ﺩﻓﺎﻉ ﻣﻜﻦ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ [١٠٥:‬ﺑﺮﺍﻯ ﺧﺎﺋﻨﺎﻥ ﻣﺪﺍﻓﻊ ﻭ ﻃﺮﻓﮕﲑ ﻣﺒﺎﺵ ﻭ ﺍﮔﺮ ﮔﻮﺋﻴﻢ »ﻻﻡ« ﺑﺮﺍﻯ ﺍﻧﺘﻔﺎﻉ ﺍﺳﺖ ﻣﻌﲎ ﻛﺎﻣ ﹰ‬ ‫* ]ﲢﺮﱘ‪ [١٠:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻴﺎﻧﺖ ﺑﻪ ﻋﻘﻴﺪﻩ ﺳﺪ‪‬ﻯ ﻛﻔﺮ ﺍﺳﺖ‪ ،‬ﺑﻌﻀﻰ ﻧﻔﺎﻕ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﺿﺤﺎﻙ ﮔﻮﻳﺪ ﳕﹼﺎﻣﻰ ﻭ ﺍﻓﺸﺎﺀ ﺳﺮ‪ ‬ﺑﺮ ﻣﺸﺮﻛﺎﻥ ﺍﺳﺖ ﻭﱃ ‪‬ﺘﺮ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﻣﺮﺍﺩ ﻧﻘﺾ ﻋﻬﺪ‬ ‫ﻭ ﳐﺎﻟﻔﺖ ﺑﺎ ﺣﻖ‪ ‬ﺍﺳﺖ ﻳﻌﲎ ﺯﻥ ﻧﻮﺡ ﻭ ﺯﻥ ﻟﻮﻁ ﺑﺎ ﺁﻥ ﺩﻭ ﻧﺴﺒﺖ ﺑﻪ ﺣﻖ‪ ‬ﻭ ﺩﻳﻦ ﳐﺎﻟﻔﺖ ﻛﺮﺩﻧﺪ ﻭ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪.‬‬ ‫ﺧﻮ‪‬ﺍﻥ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﺧﺎﺋﻦ ﻳﺎ ﳘﻴﺸﻪ ﺧﺎﺋﻦ ]ﺣﺞ‪.[٣٨:‬‬ ‫ﺧﺎﺋﻨﻪ ﺩﺭ ﺁﻳﻪ ]ﻏﺎﻓﺮ‪ [١٩:‬ﳑﻜﻦ ﺍﺳﺖ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺧﻴﺎﻧﺖ ﭼﺸﻤﻬﺎ ﺭﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﺁﻥ ﻧﮕﺎﻩ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺎﺋﻨﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﺧﻴﺎﻧﺖ ﭼﻨﺎﻥ ﻛﻪ ﻛﺎﺫﺑﻪ‬ ‫ﻭ ﻻﻏﻴﻪ ﺑﻪ ﻣﻌﲎ ﻛﺬﺏ ﻭ ﻟﻐﻮ ﺍﺳﺖ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﺍﺿﺎﻓﻪ ﺻﻔﺖ ﺑﻪ ﺳﻮﻯ ﻣﻮﺻﻮﻑ ﺍﺳﺖ ﻳﻌﲎ »‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺍ ﹾﻟﹶﺎ ‪‬ﻋ‪‬ﻴ ‪‬ﻦ ﺍﻟﹾﺨﺎِﺋ‪‬ﻨ ﹶﺔ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ [١٣:‬ﺭﺍﻏﺐ ﲨﺎﻋﺔ ﻣﻘﺪﺭ‬ ‫ﻛﺮﺩﻩ ﻳﻌﲎ »ﻋ‪‬ﻠﻰ ﺟ‪‬ﻤﺎ ‪‬ﻋ ٍﺔ ﺧﺎِﺋ‪‬ﻨ ٍﺔ« ﻭﱃ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪ‪ :‬ﻭﺯﻥ ﻓﺎﻋﻠﻪ ﺩﺭ ﻣﺼﺎﺩﺭ ﺯﻳﺎﺩ ﺍﺳﺖ ﻣﺜﻞ ﻋﺎﻓﻴﺔ‪ ،‬ﻃﺎﻓﻴﻪ‪ ،‬ﻛﺎﺫﻳﻪ‪ .‬ﻗﻮﻝ ﳎﻤﻊ ﺑﻪ ﻧﻈﺮ ﺍﻗﺮﺏ ﻣﻰﺭﺳﺪ‪.‬‬ ‫_______________________________________________‬

‫ﺧﻮﻯ = ﺳﻘﻮﻁ‪ .‬ﺧﺎﱃ ﺷﺪﻥ ﺩﺭ ﳎﻤﻊ ﻭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻮﺍﺀ ﺧﺎﱃ ﺷﺪﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ »ﺧﻮﻯ ﺑﻄﻨﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ« ﺷﻜﻤﺶ ﺍﺯ ﻃﻌﺎﻡ ﺧﺎﱃ ﺷﺪ‪ .‬ﻭﱃ ﺩﻳﮕﺮﺍﻥ ﺳﻘﻮﻁ ﻭ‬ ‫ﺍ‪‬ﺪﺍﻡ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ »ﺧﻮﺕ ﺍﻟﺪﺍﺭ‪ :‬ﺪ‪‬ﻣﺖ ﻭ ﺧﻮﺕ ﻭ ﺧﻮﻳﺖ‪ :‬ﺧﻠﺖ ﻣﻦ ﺍﻫﻠﻬﺎ ﻭ ﺍﺭﺽ ﺧﺎﻭﻳﺔ ﺍﻯ ﺧﺎﻟﻴﺔ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ [٢٥٩:‬ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻛﻪ ﺧﺎﻭﻳﻪ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺳﺎﻗﻂ ﺑﺎﺷﺪ ﮔﺮ ﭼﻪ ﺩﺭ ﳎﻤﻊ ﺧﺎﻟﻴﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻳﺎ ﻣﺎﻧﻨﺪ ﺁﻥ ﻛﻪ ﺑﺮ ﺩﻫﻜﺪﻩﺍﻯ ﮔﺬﺭ ﻛﺮﺩ ﻭ ﺁﻥ ﺑﺮ ﺳﻘﻔﻬﺎ ﺍﻓﺘﺎﺩﻩ ﻭ‬ ‫ﺑﻌﺪ ﺩﻳﻮﺍﺭﻫﺎ ﺑﺮ ﺭﻭﻯ ﺳﻘﻔﻬﺎ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٩٨‬ﻫﺴﺖ‪] :‬ﳕﻞ‪ [٥٢:‬ﺧﺎﻭﻳﻪ ﺑﻪ ﻣﻌﲎ ﺧﺎﻟﻴﻪ ﻭ ﻳﺎ ﺳﺎﻗﻂ ﺍﺳﺖ ﻭﱃ ﺧﺎﱃ ﺑﻮﺩﻥ ‪‬ﺘﺮ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ ﺯﻳﺮﺍ ﺳﺘﻢ ﺧﺎﻧﻪ‬ ‫ﺭﺍ ﺧﺎﱃ ﻭ ﰉﺻﺎﺣﺐ ﻣﻰﮔﺬﺍﺭﺩ‪] .‬ﺣﺎﻗﺔ‪ [٧:‬ﻗﻮﻡ ﺭﺍ ﺩﺭ ﺁﻥ ﳏﻞ ﻣﻰﺑﻴﲎ ﻛﻪ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ ﮔﻮﺋﻰ ﺗﻨﻪﻫﺎﻯ ﳔﻞ ﺳﻘﻮﻁ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺧﺎﻭﻳﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭘﻨﺞ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺎﺩ‪‬ﻩ ﺁﻥ ﻭﺍﻭﻯ ﻭ ﻳﺎﺋﻰ ﻫﺮ ﺩﻭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﻣﺼﺪﺭ ﻭﺍﻭﻯ ﺁﻥ ﺧﻮ‪ ‬ﻣﺼﺪﺭﻳﺎﺋﻰﺍﺵ ﺧﻮﻯ ﻭ ﺧﻮﺍﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻴﺒﺔ = ﻧﺎ ﺍﻣﻴﺪﻯ‪ .‬ﺧﺴﺮﺍﻥ‪ .‬ﳏﺮﻭﻡ ﺷﺪﻥ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻴﺒﺔ ﺑﻪ ﻣﻌﲎ ﺧﺴﺮﺍﻥ ﻭ ﺣﺮﻣﺎﻥ ﺍﺳﺖ‪ .‬ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﻧﻮﻣﻴﺪﻯ ﻭ ﺯﻳﺎﻥ ﻭ ﺣﺮﻣﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﻃﻪ‪ [٦١:‬ﺍﺯ ﺭﲪﺖ‬ ‫ﺧﺪﺍ ﻧﻮﻣﻴﺪ ﺷﺪ ﻭ ﻳﺎ ﺑﻪ ﺿﺮﺭ ﺍﻓﺘﺎﺩ ﺁﻧﻜﻪ ﺩﺭﻭﻍ ﺑﺴﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٢٧:‬ﭘﺲ ﻧﻮﻣﻴﺪ ﻳﺎ ﺯﻳﺎﻥ ﺩﻳﺪﻩ ﺑﺮ ﮔﺮﺩﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﲑ = ﺩﻟﭙﺴﻨﺪ ﻭ ﻣﺮﻏﻮﺏ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﲑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﺑﺪﺍﻥ ﺭﻏﺒﺖ ﻛﻨﻨﺪ ﻣﺜﻞ ﻋﻘﻞ‪ ...‬ﻣﻘﺎﺑﻞ ﺁﻥ ﺷﺮ‪ ‬ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ »ﺍﳋﲑ ﻣﺎ ﺑﺮﻏﺐ ﻓﻴﻪ ﺍﻟﻜﻞﹼ ﻛﺎﻟﻌﻘﻞ ﻭ‬ ‫ﺍﻟﻌﺪﻝ ﻣﺜﻼ« ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﲎ ﻛﺎﻣﻞ ﺧﲑ ﳘﲔ ﺍﺳﺖ ﻭ ﺩﺭ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺁﻥ ﻣﻌﺘﱪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻣﺎﻝ ﺩﻧﻴﺎ ﺍﺯ ﺁﳒﻬﺖ ﺧﲑ ﮔﻮﻳﻨﺪ ﻛﻪ ﻭﺭﻏﻮﺏ ﻭ ﻣﻮﺭﺩ ﻣﻴﻞ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٨٠:‬ﻳﻌﲎ ﺍﮔﺮ‬ ‫ﻣﺎﱃ ﺑﮕﺬﺍﺭﺩ ﺑﻪ ﭼﻴﺰ ﺧﻮﺏ ﺧﲑ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﺩﺍﭘﺴﻨﺪ ﺍﺳﺖ ﻭ ﺁﺩﻣﻰ ﺑﺪﺍﻥ ﻣﻴﻞ ﻣﻰﻛﻨﺪ ﻧﻈﲑ ]ﺑﻘﺮﻩ‪ [٢٦٩:‬ﭼﻮﻥ ﺣﻜﻤﺖ ﻣﺮﻏﻮﺏ ﻭ ﺩﻟﭙﺴﻨﺪ ﺍﺳﺖ ﻟﺬﺍ ﺑﺪﺍﻥ ﺧﲑ ﺍﻃﻼﻕ ﺷـﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٢٦ :‬ﻇﺎﻫﺮﹰﺍ ﺧﲑ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ ﻳﻌﲎ ﺍﺧﺘﻴﺎﺭ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺩﺭ ﺩﺳﺖ ﺗﻮ ﺍﺳﺖ ‪.‬‬ ‫ﺑﺮﮔﺰﻳﺪﻥ ﻭ ﺍﻧﺘﺨﺎﺏ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮔﻮﺋﻴﻢ ﺯﻳﺮﺍ ﺷﻰﺀ ﺑﺮﮔﺰﻳﺪﻩ ﻧﺴﺒﺖ ﺑﻪ ﺑﺮ ﮔﺰﻳﻨﻨﺪﻩ ﺩﻟﭙﺴﻨﺪ ﻭ ﻣﺮﻏﻮﺏ ﺍﺳﺖ ﳓﻮ ]ﺩﺧﺎﻥ‪[ ٣٢:‬ﺭﻭﻯ ﻋﻠﻤﻰ ﻛﻪ ﺩﺍﺭﱘ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺑﺮﮔﺰﻳﺪﱘ‬ ‫]ﻃﻪ‪.[١٣:‬‬ ‫* ﺍﺧﻴﺎﺭ‪:‬ﲨﻊ ﺧﲑ ﺍﺳﺖ ﻳﻌﲎ ﻧﻴﻜﺎﻥ ]ﺹ‪ [٤٧:‬ﺁ‪‬ﺎ ﺩﺭ ﻧﺰﺩ ﻣﺎ ﺍﺯ ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ﻭ ﻧﻴﻜﺎﻥ ﺍﻧﺪ‪.‬‬ ‫* ﺧﲑﻩ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﻓﺘﺢ ﺩﻭ‪‬ﻡ( ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻴﺎﺭ ﻣﺜﻞ ]ﻗﺼﺺ‪ [٦٨:‬ﻳﻌﲎ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺁﻧﭽﻪ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻣﻰﺁﻓﺮﻳﺪ ﻭ ﺁﻧﭽﻪﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺩﺭ ﻣﻘﺎﻡ ﺗﺸﺮﻳﻊ‬ ‫ﺤﻤ‪‬ﺪ‪‬‬ ‫ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﺪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺣﻖ ﺍﺧﺘﻴﺎﺭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍ ﻧﻴﺴﺖ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺫﻳﻞ ﺷﺒﻴﻪ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ‪ [٣٦:‬ﻭ ﮔﺎﻫﻰ ﺧﲑﻩ ﺑﻪ ﻣﻌﲎ ﺑﺮﮔﺰﻳﺪﻩ ﺁﻳﺪ ﻣﺜﻞ » ‪‬ﻣ ‪‬‬ ‫ﺻ‪ ‬ﻠﹶﻰ ﺍﻟ ﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ﺁِﻟ ِﻪ ِﺧ ‪‬ﻴ ‪‬ﺮ ﹸﺓ ﺍﻟﻠﹼ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ« )ﳎﻤﻊ(‪.‬‬ ‫* ﺧ‪ ‬ﻴﺮ‪‬ﻩ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﺳﻜﻮﻥ ﺩﻭ‪‬ﻡ ﻭ ﻓﺘﺢ ﺳﻮ‪‬ﻡ( ﻳﻌﲎ ﻛﺜﲑ ﺍﳋﲑ ﻭ ﺑﺮﺗﺮ ﻫﺮ ﭼﻴﺰ‪ ،‬ﲨﻊ ﺁﻥ ﺧﲑﺍﺕ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٤:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺧﲑﺍﺕ ﻛﺎﺭﻫﺎﻯ ﭘﺮ ﻓﺎﺋـﺪﻩ‬ ‫ﺍﺳﺖ ]ﺭﲪﻦ‪ [٧٠:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﲑﺍﺕ ﺯﻧﺎﻥ ﻓﺎﺿﻠﻪ ‪‬ﺸﱴ ﺍﻧﺪ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺻﻞ ﺁﻥ ﻣﺸﺪ‪‬ﺩ ﺑﻮﺩﻩ ﳐﻔﹼﻒ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫* ﲣﻴ‪‬ﺮ‪ :‬ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻴﺎﺭ ﺑﻌﺪ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺑﺎﺷﺪ ﻣﺜﻞ ﲡﺮ‪‬ﻉ ﻛﻪ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻧﻮﺷﻴﺪﻥ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪ [٢٠:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺍﺳﺖ ﻣﻴﻮﻩ ﺍﺯ ﺁﻧﭽﻪ‬ ‫ﭘﻰ ﺩﺭ ﭘﻰ ﺍﺧﺘﻴﺎﺭ ﻭ ﻣﻴﻞ ﻣﻰﻛﻨﻨﺪ ﳘﭽﻨﲔ ﺍﺳﺖ ]ﻗﻠﻢ‪.[٣٨:‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﲑ ﻫﻢ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﻭ ﻫﻢ ﺍﺳﻢ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻴﺸﺘﺮ ﺍﺳﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٠٦:‬ﻭ ﳓﻮ ]ﺑﻘﺮﻩ‪[١٩٧:‬‬ ‫ﺑﺎﻳﺪ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺑﺎ ﺑﻮﺩﻥ »ﻣﻦ« ﺗﻔﻀﻴﻞ ﻓﺮﻕ ﮔﺬﺍﺷﺖ ﺑﺎﺯ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻪ ﺭﺍﻏﺐ ﺍﺯ ﺑﻌﻀﻰ ﻋﻠﻤﺎﺀ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺑﻪ ﻣﺎ ﺁﻥ ﻭﻗﺖ ﺧﲑ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺴﻴﺎﺭ ﻭ ﭘﺎﻙ ﺑﺎﺷﺪ ﺍﺯ‬ ‫ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﱰﻝ ﻳﻜﻰ ﺍﺯ ﻣﻮﺍﱃ ﺧﻮﺩ ﺭﻓﺖ ﺍﻭ ﮔﻔﺖ‪ :‬ﻳﺎ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺁﻳﺎ ﻭﺻﻴ‪‬ﺖ ﻧﻜﻨﻢ؟ ﻓﺮﻣﻮﺩﻧﻪ ﭼﻮﻥ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ »ِﺍ ﹾﻥ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ« ﻭ ﺗﻮ ﻣﺎﻝ ﺯﻳـﺎﺩ‬ ‫ﻧﺪﺍﺭﻯ ﻭ ﺑﺮ ﳘﲔ ﻗﻮﻝ ﺍﺳﺖ ﺁﻳﻪ ]ﻋﺎﺩﻳﺎﺕ‪ [٨:‬ﺑﺸﺮ ﺩﺭ ﺩﻭﺳﱴ ﻣﺎﻝ ﻛﺜﲑ ﳏﻜﻢ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻴﻂ = ﺭﺷﺘﻪ‪ .‬ﻧﺦ‪] .‬ﺑﻘﺮﻩ‪ [١٨٧:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﺷﺘﻪ ﺳﻔﻴﺪ‪ ،‬ﻳﻔﻴﺪﻯ ﺻﺒﺢ ﻭ ﺍﺯ ﺧﻴﻂ ﺍﺳﻮﺩ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﺳﺖ ﻃﱪﺳﻰ ﺩﺭ ﻭﺟﻪ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻧﺪﺍﺯﻩﺍﻯ ﺍﺯ ﺻﺒﺢ ﻛﻪ ﺧﻮﺭﺩﻥ ﺑﺎ‬ ‫ﺁﻥ ﺣﺮﺍﻡ ﻣﻰﺷﻮﺩ ﺷﺒﻴﻪ ﺑﻪ ﻧﺦ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻧﺪﺍﺯﻩ ﺁﻥ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻋﺪ‪‬ﻯ ﺑﻦ ﺣﺎﰎ ﻧﻘﻞ ﺷﺪﻩ ﻛﺦ ﺩﻭ ﻧﺦ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﺩﺭ ﺩﺳﺖ ﮔﺬﺍﺷﺘﻢ ﻭ ﺑﻪ ﺁ‪‬ﺎﻧﮕﺎﻩ ﻣﻰﻛﺮﺩﻡ‬ ‫ﺩﺭ ﺍﺛﺮ ﺗﺎﺭﻳﻜﻰ ﺍﺯ ﳘﺪﻳﮕﺮ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ﳕﻰﺷﺪﻧﺪ )ﺧﻴﺎﻝ ﻣﻰﻛﺮﺩ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻮﺍ ﺑﻪ ﺣﺪ‪‬ﻯ ﺭﻭﺷﻦ ﺷﻮﺩ ﺗﺎ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﲤﻴﺰ ﺩﺍﺩﻩ ﺷﻮﻧﺪ( ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ‬ ‫ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻣﺮﺍ ﺩﻳﺪ ﺧﻨﺪﻳﺪ ﺗﺎ ﺩﻧﺪﺍ‪‬ﺎﻳﺶ ﺁﺷﻜﺎﺭ ﺷﺪ ﻓﺮﻣﻮﺩ‪ :‬ﭘﺴﺮ ﺣﺎﰎ ﺁﻥ ﺳﻔﻴﺪﻯ ﺭﻭﺯ ﻭ ﺳﻴﺎﻫﻰ ﺷﺐ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻋﺮﺍﻑ‪ [٤٠:‬ﺧﻴﺎﻁ ﺑﻪ ﻣﻌﲎ ﺳﻮﺯﻥ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺭﺟﻞ« ﮔﺬﺷﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺧﻴﻞ = )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ ﻭ ﻓﻠﺲ( ﮔﻤﺎﻥ‪» .‬ﺧﺎﻝ ﺍﻟﺸﻰﺀ‪:‬ﻇﻨ‪‬ﻪ« )ﺍﻗﺮﺏ( ]ﻃﻪ‪ [٦٦:‬ﺁﻥ ﮔﺎﻩ ﺭﺷﺘﻪﻫﺎ ﻭ ﻋﺼﺎﻫﺎﻯ ﺁ‪‬ﺎ ﺍﺯ ﺳﺤﺮﺷﺎﻥ‪ ،‬ﺑﻪ ﻣﻮﺳﻰ ﮔﻤﺎﻥ ﻣﻰﺭﻓﺖ ﻛﻪ ﺑﻪ ﺷﺘﺎﺏ ﺣﺮﻛﺖ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺧﻴﻼﺀ ﺑﻪ ﻣﻌﲎ ﺗﻜﺒ‪‬ﺮ ﺍﺯ ﺭﻭﻯ ﺧﻴﺎﻝ ﻭ ﻓﺮﺽ ﺍﺳﺖ ﻭ ﳐﺘﺎﻝ ﺑﻪ ﻣﻌﲎ ﻣﺘﻜﺒ‪‬ﺮ ﺍﺯ ﳘﲔ ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪ [١٨:‬ﻓﺨﻮﺭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﻨﺎﻗﺐ ﺧﻮﺩ ﺭﺍ ﻣﻰﴰﺎﺭﺩ ﻭ ﺑﻪ ﺭﺥ ﻣﺮﺩﻡ ﻣﻰﻛﺸﺪ‪.‬‬ ‫ﻭﱃ ﺗﻜﺒ‪‬ﺮ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺩﺭ ﻧﻔﺲ ﺍﺳﺖ‪ .‬ﺍﱘ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺳﻪ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺳﻪ ﺑﺎﺭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺳﻪ ﺑﺎ ﻟﻔﻆ ﻓﺨﻮﺭ ﺗﻮﺃﻡ ﺍﺳﺖ ﮔﻮﺋﻰ ﺍﺯ ﻓﺨﻮﺭ ﺑﻮﺩﻥ ﻗﺎﺑﻞ‬ ‫ﺍﻧﻔﻜﺎﻙ ﻧﻴﺴﺖ‪.‬‬ ‫* ]ﳓﻞ‪ [٨:‬ﺧﻴﻞ ﺑﻪ ﻣﻌﲎ ﺍﺳﺒﺎﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﻟﻔﻆ ﺧﻮﺩ ﻣﻔﺮﺩ ﻧﺪﺍﺭﺩ ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺍﺳﺒﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﻴﻞ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻫﺮ ﻛﻪ ﺑﻪ ﺁﻥ ﺳﻮﺍﺭ ﺷﻮﺩ ﺩﺭ ﺧﻮﺩ ﺍﺣﺴﺎﺱ ﺗﻜﺒ‪‬ﺮ‬ ‫ﻣﻰﻛﻨﺪ ﻭ ﻳﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺳﺐ ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﻣﺘﻜﺒ‪‬ﺮ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻴﻞ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺍﺳﺒﺎﻥ ﻭ ﺳﻮﺍﺭﺍﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ ]ﺍﻧﻔﺎﻝ‪ [٦٠:‬ﻫﺮ ﺩﻭ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﻫﺮ ﻳﻚ ﻣﻨﻔﺮﺩﹰﺍ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ‬ ‫ﺨ ‪‬ﻴ ِﻞ« ﺯﻛﻮﺓ ﺍﺳﺒﺎﻥ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﴰﺎ‬ ‫ﺻ ‪‬ﺪ ﹶﻗ ِﻪ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﺭﻭﺍﻳﺖ ﺷﺪﻩ »ﻳﺎ ‪‬ﺧ ‪‬ﻴ ﹶﻞ ﺍﻟ ﻠﹼ ِﻪ ﹶﺍﺭ‪‬ﻛﹶﱮ« ﺍﻯ ﻟﺸﮕﺮ ﺧﺪﺍ ﺳﻮﺍﺭ ﺷﻮ ﻛﻪ ﻣﺮﺍﺩ ﺳﻮﺍﺭﺍﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ ﻗﻮﻝ ﺁﻥ ﺣﻀﺮﺕ »ﻋ‪‬ﻔﹸﻮ ‪‬‬ ‫ﻋﻔﻮ ﻛﺮﺩﻡ ﻛﻪ ﻣﺮﺍﺩ ﺍﺳﺒﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻠﻤﻪ »ﻳﺎ ﺧﻴﻞ ﺍﻟ ﻠﹼﻪ ﺍﺭﻛﱮ« ﺳﺨﻦ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻛﻪ ﭼﻨﺎﻥ ﺩﺳﺘﻮﺭ ﻣﻰﺩﺍﺩ ﺍﺑﻦ ﺳﻌﺪ ﻋﻠﻴﻪ ﻭ ﻋﻠﻰ ﺍﺗﺒﺎﻋﻪ ﻟﻌﺎﺋﻦ ﺍﻟﻠﹼﻪ‪ ،‬ﺍﻳﻦ ﲨﻠﻪ ﺭﺍ‬ ‫ﺩﺭ ﻛﺮﺑﻼ ﺑﻪ ﻟﺸﮕﺮﻳﺎﻥ ﻣﻨﺤﻮﺱ ﺧﻮﺩ ﮔﻔﺖ‪ .‬ﻭ ﺧﻴﻞ ﺩﺭ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪[ ٦٤:‬ﺍﺳﺒﺎﻥ ﻭ ﺳﻮﺍﺭﺍﻥ ﻫﺮ ﺩﻭ ﻣﺮﺍﺩ ﺍﻧﺪ ﮔﺮﭼﻪ ﺳﻮﺍﺭﺍﻥ ﺷﻴﻄﺎﻥ ﳓﻮﻩ ﺩﻳﮕﺮ ﺍﻧﺪ ﻭ ﺩﺭ »ﺟﻠﺐ« ﮔﺬﺷﺖ ﻭﱃ‬ ‫ﺨ ‪‬ﻴ ِﻞ« ﻇﺎﻫﺮﹰﺍ ﻓﻘﻂ ﺍﺳﺒﺎﻥ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﻛﻠﻤﻪ »ﺭﺑﺎﻁ« ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺑﺴﱳ ﺍﺳﺖ ﻣﺎﻧﻊ ﺍﺯ ﺍﺭﺍﺩﻩ ﺳﻮﺍﺭﺍﻥ ﻭﱃ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻣﻮﺍﺭﺩﻯ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺧﻴﻞ‪،‬‬ ‫ﻁ ﺍﹾﻟ ‪‬‬ ‫ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ِﻣ ‪‬ﻦ ﺭ‪‬ﺑﺎ ِ‬ ‫ﺕ ‪‬ﺧ ‪‬ﻴ ﹸﻠ ‪‬ﻪ ﺍ ﹾﻟﺎﹶﻧ‪‬ﺒﺎ ‪‬ﺭ‪ ...‬ﻭ ﺍﹶﺯﺍ ﹶﻝ ‪‬ﺧ ‪‬ﻴ ﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺴﺎِﻟﺤِﻬﺎ« )ﺧﻄﺒﻪ‪.(٢٧‬‬ ‫ﺍﺳﺒﺎﻥ ﻭ ﺳﻮﺍﺭﺍﻥ ﻫﺮ ﺩﻭ ﺍﺭﺍﺩﻩ ﺷﺪﻩ ﻣﺜﻞ »ﻫﺬﺍ ﺍﹶﺧ‪‬ﻮ ﻏﺎ ِﻣ ٍﺪ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬ ‫_______________________________________________‬ ‫ﺧﻴﻤﻪ = ﭼﺎﺩﺭ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻴﻤﻪ ﻫﺮ ﺧﺎﻧﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﺎﺭﭼﻪ ﺩﺭﺳﺖ ﻛﻨﻨﺪ ﻭ ﺑﺮ ﺳﺘﻮ‪‬ﺎ ﻭ ﻣﻴﺦ ﺗﻜﻴﻪ ﮔﻮﻳﺪ‪ :‬ﺧﻴﻤﻪ ﺧﺎﻧﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺷﺎﺧﻪﻫﺎﻯ ﺩﺭﺧﺘﺎﻥ ﺳـﺎﺧﺘﻪ‬ ‫ﻣﻰﺷﻮﺩ ﻭ ﻗﺎﻣﻮﺱ ﻫﺮ ﺩﻭ ﺭﺍ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ]ﺭﲪﻦ‪ [٧٢:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﻘﺼﻮﺩﺍﺕ‪ ،‬ﳐﺼﻮﺻﺎﺕ ﺑﺎﺷﺪ ﻳﻌﲎ ﺯﻧﺎﻥ ﺳﻔﻴﺪ ﺑﺪﻥ ﻛﻪ ﺑﻪ ﺷﻮﻫﺮﺍﻥ ﺧﻮﺩ ﳐﺼﻮﺹ ﺍﻧﺪ ﻭ‬ ‫ﺩﺭ ﺧﻴﻤﻪﻫﺎﻯ ‪‬ﺸﱴ ﺍﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﻮﺭ«‪.‬‬ ‫ﺑﺎ ﻛﺮﺍﺟﻌﻪ ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺣﻮﺭﻳﺎﻥ ‪‬ﺸﺖ ﻫﻢ ﺩﺭ ﺳﺎﺧﺘﻤﺎ‪‬ﺎﻯ ‪‬ﺸﱴ ﻭ ﻫﻢ ﺩﺭ ﺧﻴﻤﻪﻫﺎﻯ ‪‬ﺸﱴ ﺟﺎ ﺩﺍﺭﻧﺪ‪.‬‬ ‫_______________________________________________‬

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

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

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

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

‫ﻧﺸﺎﻧﯽ ﺻﻔﺤﻪ داﻧﻠﻮد ﮐﺘﺎﺑﻬﺎي اﻟﮑﺘﺮوﻧﯿﮑﯽ دﯾﮕﺮ‪http://www.esnips.com/web/amir-master3298-pdf :‬‬