Qamousequr`an Re

‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ر‪:‬‬ ‫»ﺑﻪ ﻧﺎم آﻧﮑﻪ ﺟﺎن را ﻓﮑﺮت آﻣﻮﺧﺖ«‬ ‫ﺭﺃﺱ = ﺳﺮ‪] .‬ﺍﻋﺮﺍﻑ‪ .[١٥٠:‬ﻳﻌﲎ ﺍﻟﻮﺍﺡ ﺭﺍ ﺍﻧﺪﺍﺧﺖ ﻭ ﺳﺮ ﺑﺮﺍﺩﺭﺵ ﺭﺍ ﮔﺮﻓﺖ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﻣﻰﻛﺸﻴﺪ ]ﺩﺧﺎﻥ‪.[٤٨:‬‬ ‫ﲨﻊ ﺁﻥ ﺭﺅﺱ ﺍﺳﺖ ﳓﻮ ]ﺑﻘﺮﻩ‪.[٢٧٩:‬‬ ‫* ]ﺻﺎﻓﺎﺕ‪.[٦٥:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻴﻮﻩ ﺩﺭﺧﺖ ﺯﻗﻮﻡ ﺑﻪ ﺳﺮﻫﺎﻯ ﺷﻴﺎﻃﲔ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﺑﻪ ﻋﻨﺎﻳﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻭﻫﺎﻡ ﻣﺮﺩﻡ ﺷﻴﺎﻃﲔ ﺩﺭ ﺍﻗﺒﺢ ﺻﻮﺭﺕ ﻣﺼﻮ‪‬ﺭ ﺍﺳﺖ ﭼﻨﺎﻥ‬ ‫ﻛﻪ ﻣﻠﻚ ﺩﺭ ﺍﺣﺴﻦ ﺻﻮﺭﺕ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺁﻧﺴﺖ ﻛﻪ ﻣﻴﻮﻩ ﺁﻥ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﻛﺮﻳﻪ ﻭ ﻧﺎﺧﻮﺵ ﺁﻳﻨﺪ ﻭ ﻧﻔﺮﺕ ﺁﻭﺭ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﻣﺸﺒ‪‬ﻪ ﺑﻪ ﺩﺭ ﺍﺫﻫﺎﻥ ﻣﺮﺩﻡ ﻣﺼ‪‬ﻮﺭ ﺑﻪ ﺷﲕﺀ ﻧﺎ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻳﻦ ﻧﻈﺮ‪ ،‬ﺳﻮ‪‬ﻣﲔ ﻭﺟﻬﻰ ﺍﺳﺖ ﻛﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺩﺭ ﺗﻮﺟﻴﻪ ﺗﺸﺒﻴﻪ ﻓﻮﻕ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺅﺱ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻴﻮﻩ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺍﺳﱳ ﻧﺎﻡ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺷﺒﻴﻪ ﺑﻪ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﻛﺸﺎﻑ ﻧﻴﺰ ﳘﻴﻨﻄﻮﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﺍﺷﻌﺎﺭ ﻋﺮﺏ ﻫﺴﺖ ﻛﻪ ﺍﻣﺮﺀﺍﻟﻘﻴﺲ ﮔﻔﺘﻪ‪:‬‬

‫ﺍﻳﻘﺘﻠﲎ ﻭ ﺍﳌﺸﺮﻓﹼﻰ ﻣﻀﺎﺟﻌﻰ‬

‫ﻭ ﻣﻨﺴﻮﻧﺔ ﺯﺭﻕ ﻛﺎﻧﻴﺎﺏ ﺍﻏﻮﺍﻝ‬

‫ﻳﻌﲎ ﺁﻳﺎ ﺁﻥ ﻣﺮﺩ ﻣﺮﺍ ﻣﻰﻛﺸﺪ ﺣﺎﻝ ﺁﻥ ﻛﻪ ﴰﺸﲑ ﻣﺸﺮﰱ ﻭ ﻧﻴﺰﻩ ﻛﺒﻮﺩﺳﻨﺎﻥ ﳘﭽﻮﻥ ﺩﻧﺪﺍﻥ ﻏﻮﻝﻫﺎ ﳘﺨﻮﺍﺑﻪ ﻣﻦ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﻣﻦ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺷﻌﺮ ﺳﻨﺎﻥ ﻧﻴﺰﻩ ﺑﻪ ﺩﻧﺪﺍﻥ ﻏﻮﻝ ﺭﺍ ﻧﺪﻳﺪﻩ ﺍﺳﺖ ﻭﱃ ﭼﻮﻥ ﻧﻴﺶ ﻏﻮﻝ ﺩﺭ ﺍﺫﻫﺎﻥ ﳎﺴ‪‬ﻢ ﺍﺳﺖ‪ ،‬ﺁﻥ ﻣﺼﺤﺢ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﻧﻴﺰ ﺩﺭ ﻛﺘﺎﺏ ﻭﻃﹼﻮﻝ ﺗﻔﺘﺎﺯﺍﱏ ﻣﺬﻛﻮﺭ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺅﻑ = ﺍﺯ ﺍﲰﺎ ِﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﻳﺎﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﻭﺑﺎﺭﻩ ﺗﻨﻬﺎ ﻭ ﻧﻪ ﺑﺎﺭ ﺗﻮﺃﻡ ﺑﺎ ﺭﺣﻴﻢ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٠:‬ﳘﭽﻨﲔ ﺑﻘﺮﻩ‪ .٢٠٧:‬ﺩﺭ ﺩﻩ ﳏﻞ ﺍﺯ ﻳﺎﺯﺩﻩ ﳏﻞ ﻓﻮﻕ‬ ‫ﺻﻔﺖ ﺧﺪﺍﻭﻧﺪ ﻭ ﺩﺭ ﻳﻚ ﳏﻞ ﺻﻔﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪.[١٢٨:‬‬ ‫ﺁﻳﺎﺗﻰ ﻛﻪ ﺭﺅﻑ ﺩﺭ ﺁ‪‬ﺎ ﺗﻮﺃﻡ ﺑﺎ ﺭﺣﻴﻢ ﺁﻣﺪﻩ ﺍﺳﺖ ﻋﺒﺎﺭﺕﺍﻧﺪ ﺍﺯ ]ﺑﻘﺮﻩ‪ ،[١٤٣:‬ﺗﻮﺑﻪ ‪ ،١١٧‬ﳓﻞ ‪ ٧‬ﻭ ‪ ،٤٧‬ﺣﺞ‪ ،٦٥:‬ﻧﻮﺭ‪ ،٢٠:‬ﺣﺪﻳﺪ‪ ،٩:‬ﺣﺸﺮ‪.١٠:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻋﻤﻮﻡ ﺍﻋ‪‬ﻢ ﺍﺯ ﮔﺮﻓﺘﺎﺭ ﻭ ﻏﲑ ﺁﻥ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ »ﺭﺣﻢ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﺭﺃﻓﺖ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﺗﺄﺛﺮ ﻭ‬ ‫ﺭﻗﹼﺖ ﻗﻠﺐ ﻧﻴﺴﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﺭﺃﻓﺖ ﺧﺪﺍ ﳘﺎﻥ ﻧﻌﻤﺖﻫﺎﻯ ﺧﺪﺍﺳﺖ ﻛﻪ ﺧﻮﺍﻥ ﻛﺮﻣﺶ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﮔﺴﺘﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺭﺃﻓﺖ ﺑﺰﺭﮔﺶ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺑﻮﺳﻴﻠﻪ ﻓﻄﺮﺕ ﻭ‬ ‫ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺃﻓﺔ = ]ﻧﻮﺭ‪ [٢:‬ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻭ ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٤٣‬ﺑﻘﺮﻩ ﺭﺃﻓﺔ ﺭﺍﺭﲪﺖ ﺷﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﻳﻜﻰ ﺍﺯ ﺩﺭﻭ ﻣﻌﲎ ﻗﺎﻣﻮﺱ ﺍﺳﺖ‪ .‬ﻭﱃ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺭﲪـﺖ ﻭ‬ ‫ﻣﻬﺮﺑﺎﱏ ﻣﻄﻠﻖ ﮔﻔﺘﻪ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٤٣‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻓﺮﻕ ﻣﺎ ﺑﲔ ﺭﺃﻓﺖ ﻭ ﺭﲪﺖ ﺑﺎ ﺁﻥ ﻛﻪ ﻫﺮ ﺩﻭ ﺩﺭ ﻣﻌﲎ ﺷﺮﻳﻜﻨﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﺃﻓﺖ ﳐﺼﻮﺹ ﺑﻪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﺒﺘﻠﻰ‬ ‫ﻭ ﮔﺮﻓﺘﺎﺭ ﺑﺎﺷﺪ ﻭﱃ ﺭﲪﺖ ﺍﻋ‪‬ﻢ ﺍﺳﺖ ﺑﻪ ﻣﺒﺘﻠﻰ ﻭ ﻏﲑ ﺁﻥ‪.‬‬ ‫ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺭﺃﻓﺖ ﺭﺍ ﺍﺧ‪‬ﺺ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺭﲪﺖ ﻫﻢ ﺩﺭ ﺷﲕ ﳏﺒﻮﺏ ﺁﻳﺪ ﻭ ﻫﻢ ﺩﺭ ﻣﻜﺮﻭﻩ ﺍﺯ ﺭﻭﻯ ﻣﺼﻠﺤﺖ ﻭﱃ ﺭﺃﻓﺖ ﻓﻘﻂ ﺩﺭ ﳏﺒﻮﺏ ﺍﺳﺖ‪.‬‬ ‫ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ ﻓﺮﻗﻰ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺩﺭ ﺷﺪ‪‬ﺕ ﻭ ﺿﻌﻒ ﻭ ﻳﺎ ﺩﺭ ﮔﺮﻓﺘﺎﺭ ﻭ ﻏﲑ ﮔﺮﻓﺘﺎﺭ ﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﻧﺴﺒﺖ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺍﻋ‪‬ﻢ ﻭ ﺍﺧﺺ ﻣﻄﻠﻖ ﺍﺳﺖ‪ .‬ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻓﺮﻕ ﺩﻭﻡ‬ ‫‪‬ﺘﺮﺍﺳﺖ‪.‬‬ ‫ﻭ ﺁﻳﻪﺍﻯ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻧﻘﻞ ﺷﺪﻩ ﻣﻮﺋﺪ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺮﺩ ﻭ ﺯﻥ ﺯﻧﺎﻛﺎﺭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻩ ﻣﻰﺷﻮﻧﺪ ﮔﺮﻓﺘﺎﺭ ﻭ ﺩﺭ ﻣﺼﻴﺒﺖ ﺍﻧﺪ ﻟﺬﺍ ﻓﺮﻣﻮﺩ »ﻭ‪‬ﻻﺗ‪‬ﺄ ‪‬ﺧ ﹾﺬ ﹸﻛ ‪‬ﻢ ِﺑﻬِﻤﺎ ﺭ‪‬ﺃ ﹶﻓﺔﹲ«‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺃﻯ = ﺩﻳﺪﻥ‪ .‬ﺩﺍﻧﺴﱳ‪ .‬ﻧﮕﺎﻩ ﻛﺮﺩﻥ ]ﺍﻧﻌﺎﻡ‪ .[٧٦:‬ﻳﻌﲎ ﭼﻮﻥ ﺷﺐ ﺍﻭ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﺳﺘﺎﺭﻩﺍﻯ ﺩﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ‪.‬‬ ‫]ﻳﻮﺳﻒ‪.[٢٨:‬‬ ‫ﺤﻖ‪ «‬ﻣﻔﻌﻮﻝ ﺩﻭﻡ »‪‬ﻳﺮ‪‬ﻯ« ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺁﻧﺎﻥ ﻛﻪ‬ ‫ﺍﺭﺑﺎﺏ ﺍﺩﺏ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﺭﺃﻯ ﺑﻪ ﺩﻭ ﻣﻔﻌﻮﻝ ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺁﻳﺪ ﳓﻮ]ﺳﺒﺎﺀ‪» .[٦:‬ﺍﹶﻟﱠﺬﻯ ﺍﹸﻧ ِﺰ ﹶﻝ« ﻣﻔﻌﻮﻝ ﺍﻭﻝ ﻭ » ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬‬ ‫ﺩﺍﻧﺶ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ ﻣﻰﺩﺍﻧﻨﺪ ﺁﻧﭽﻪ ﺑﻪ ﺗﻮ ﻧﺘﺰﻝ ﺷﺪﻩ ﺣﻖ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﻛﻬﻒ‪ .[٣٩:‬ﻳﺎﺀ ﳏﺬﻭﻑ‪ ،‬ﻣﻔﻌﻮﻝ ﺍﻭﻝ ﻭ »ﹶﺍ ﹶﻗﻞﱠ‪ «...‬ﻣﻔﻌﻮﻝ ﺩﻭﻡ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﻣﺮﺍ ﺍﺯ ﺧﻮﺩﺕ ﺩﺭ ﻣﺎﻝ‬ ‫ﻭ ﻭﻟﺪ ﻛﻤﺘﺮ ﻣﻰﺩﺍﱏ‪ .‬ﻭ ﭼﻮﻥ ﺑﺎ ﺍﱃ ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﻣﻌﲎ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻮﺟﺐ ﻋﱪﺕ ﺑﺎﺷﺪ )ﻣﻔﺮﺩﺍﺕ( ﳓﻮ ]ﺑﻘﺮﻩ‪ .[٢٤٣:‬ﻃﱪﺳﻰ ﻓﺮﻣﺪﻩ ﺭﺅﻳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ‬ ‫ﺍﺳﺖ ﻭﱃ ‪‬ﺘﺮ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻣﻌﻨﺎﻯ »ﺍِﻟﹶﻰ« ﺩﺭﺳﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳﻌﲎ‪ :‬ﺁﻳﺎ ﺁﻧﺎﻥ ﻛﻪ ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﺍﺯ ﺩﻳﺎﺭﺷﺎﻥ ﺧﺎﺭﺝ ﺷﺪﻧﺪ ﻧﮕﺎﻩ ﻧﻜﺮﺩﻯ؟‬ ‫ﻣﻨﻈﻮﺭ ﻧﮕﺎﻩ ﻋﱪﺕ ﺍﺳﺖ ﮔﺮ ﭼﻪ ﻣﻨﻈﻮﺭ ﺍﻟﻴﻬﻢ ﺩﺭ ﻭﻗﺖ ﻧﺰﻭﻝ ﺁﻳﻪ ﻧﺒﻮﺩﻧﺪ ﻭﱃ ﻧﮕﺎﻩ ﻋﱪﺕ ﺑﺎ ﺷﻨﻴﺪﻥ ﺍﺧﺒﺎﺭ ﺁ‪‬ﺎ ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﺭﺃﻯ ﺑﺎ ﺍﱃ ﻣﺘﻌﺪﻯ ﺑﺎﺷﺪ‬ ‫ﻣﻌﲎ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﻣﮕﺮ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ***‪.‬‬ ‫ﺖ« ﺟﺎﺭﻯ ﳎﺮﺍﻯ »ﺍﺧﱪﱏ« ﺁﻣﺪﻩ ﻭ ﺑﻪ ﺁﻥ ﻛﺎﻑ ﺧﻄﺎﺏ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺿﻤﲑ ﺩﺍﺧﻞ ﻣﻰﺷﻮﺩ ﳓﻮ ]ﺍﺳﺮﺍﺀ‪ [٦٢:‬ﻳﻌﲎ‪ :‬ﺑﻪ ﻣﻦ ﺧﱪ ﺩﻩ ﻛﻪ ﺍﺯ ﻣﻦ ﺑﺮﺗﺮﻯ ﺩﺍﺩﻯ‪ .‬ﻃﱪﺳﻰ ﺗﺼﺤﻴﺢ‬ ‫»ﹶﺃ ‪‬ﺭﹶﺃ ‪‬ﻳ ‪‬‬ ‫ﻛﺮﺩﻩ ﻛﻪ ﺍﻳﻦ ﻛﺎﻑ ﻓﻘﻂ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺧﻄﺎﺏ ﻭ ﻧﻴﺰ ﺣﺮﻑ ﺧﻄﺎﺏ ﺍﺳﺖ ﻭ ﺍﺳﻢ ﻧﻴﺴﺖ ﻛﻪ ﻣﻔﻌﻮﻝ ﺃﺭﺃﻳﺖ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ‪.‬‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ »ﺃﺭﺃﻳﺘﻢ ﻭ »ﺃﺭﺃﻳﺘﻜﻢ« ﺑﻪ ﻣﻌﲎ‪ :‬ﺧﱪ ﺩﻫﻴﺪ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪] ،[٥٠:‬ﺍﻧﻌﺎﻡ‪.[٤٧:‬‬ ‫ﺭﺃﻯ ﭼﻮﻥ ﺑﻪ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺭﻭﺩ ﭘﻴﻮﺳﺘﻪ ﺩﻭ ﻣﻔﻌﻮﻝ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻣﺜﻞ ]ﺍﻧﻔﺎﻝ‪ [٤٣:‬ﻳﻌﲎ ﺍﮔﺮ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺗﻮ ﺩﺭ ﺣﺎﻝ ﻛﺜﺮﺕ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩ ﺍﻟﺒﺘﻪ ﺳﺴﺖ ﻭ ﻣﺘﻔﺮﻕ ﻣﻰﺷﺪﻳﺪ ﻇـﺎﻫﺮ‬ ‫ﺁﻧﺴﺖ ﻛﻪ »ﻛﹶﺜﲑﹰﺍ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﺿﻤﲑ »ﻫﻢ«‪.‬‬ ‫»ﺗ‪‬ﺮﺍﺋﻰ« ﺩﻳﺪﻥ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ﳓﻮ ]ﺷﻌﺮﺍﺀ‪ .[٦١:‬ﭼﻮﻥ ﺩﻭ ﲨﻊ )ﻓﺮﻋﻮﻧﻴﺎﻥ ﻭ ﻳﺎﺭﺍﻥ ﻣﻮﺳﻰ( ﮔﻔﺘﻨﺪ‪:‬ﻣﺎ ﮔﺮﻓﺘﺎﺭ ﺷﺪﮔﺎﻧﻴﻢ‪.‬‬

‫»ﺭﺛﺎﺀ« ﺑﻜﺴﺮ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺗﻈﺎﻫﺮ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﻏﲑ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺧﻮﰉ ﺍﳒﺎﻡ ﺩﻫﺪ ﻭ ﻗﺼﺪﺵ ﺗﻈﺎﻫﺮ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﻣﺮﺩﻡ ﺑﺎﺷﺪ ﻧﻪ ﺑﺮﺍﻯ ﺗﻘﺮ‪‬ﺏ ﺑﻪ‬ ‫ﺧﺪﺍ ]ﺑﻘﺮﻩ‪ .[٢٦٤:‬ﺻﺪﻗﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﻨ‪‬ﺖ ﻭ ﺍﺫﻳﺖ ﺑﺎﻃﻞ ﻧﻜﻨﻴﺪ ﻣﺜﻞ ﺁﻥ ﻛﺴﻰ ﻛﻪ ﻣﺎﻝ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﺗﻈﺎﻫﺮ ﺑﻪ ﻣﺮﺩﻡ ﺧﺮﺝ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﺮﺝ ﭼﻨﲔ ﺷﺨﺺ ﻧﻴﺰ ﺑﺎﻃﻞ ﺍﺳـﺖ‪.‬‬ ‫]ﻣﺎﻋﻮﻥ‪ .[٦:‬ﺁﻧﺎﻥ ﻛﻪ ﺗﻈﺎﻫﺮ ﻭ ﺭﻳﺎ ﻣﻰﻛﻨﻨﺪ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ١٤٢‬ﻧﺴﺎﺀ ﻭ ‪ ٤٧‬ﺍﻧﻔﺎﻝ‪.‬‬ ‫ِﺭ ﹾﺋ ‪‬ﻰ )ﺑﺮ ﻭﺯﻥ ﻋ ﹾﻠ ‪‬ﻢ(‪ :‬ﻣﻨﻈﺮ ﻭ ﻗﻴﺎﻓﻪ ]ﻣﺮﱘ‪ .[٧٤:‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻛﺴﺎﱏ ﭘﻴﺶ ﺍﺯ ﺁ‪‬ﺎ ﻫﻼﻙ ﺳﺎﺧﺘﻴﻢ ﻛﻪ ﺍﺛﺎﺙ ﻭ ﻣﻨﻈﺮﺷﺎﻥ ﺍﺯ ﺍﻳﻨﻬﺎ ‪‬ﺘﺮ ﺑﻮﺩ‪.‬‬ ‫* ]ﻣﺎﻋﻮﻥ‪.[١:‬‬ ‫ﺃﺭﺃﻳﺖ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﺍﺧﱪﱏ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻣﻌﲎ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺁﻳﺎ ﺩﻳﺪﻯ ﻭ ﺷﻨﺎﺧﱴ ﺁﻥ ﻛﻪ ﺭﺍ ﺟﺰﺍ ﺭﺍ ﺗﻜﺬﻳﺐ ﻣﻰﻛﻨﺪ ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻳﺘﻴﻢ ﺭﺍ ﻃﺮﺩ ﻣﻰﳕﺎﻳﺪ‪.‬‬ ‫* ]ﻋﻠﻖ‪» .[١٣-٩:‬ﺃﺭﺃﻳﺖ« ﺩﺭ ﻫﺮ ﺳﻪ ﻣﻮﺭﺩ ﺑﺮﺍﻯ ﺍﻓﺎﺩﻩ ﺗﻌﺠﺐ ﺍﺳﺖ ﻭ ﺗﻜﺮﺍﺭ ﺁﻥ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺁﻣﺪﻩ ﻭ ﺟﻮﺍﺏ ﺍﺫﺍ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻭ ﺟﻮﺍﺏ ﻫﺮ ﺩﻭ »ﺍﻥ« ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﳏﺬﻭﻑ‬ ‫ﺍﺳﺖ ﻭ ﻓﺎﻋﻞ »ﻛﹼﺬﺏ ﻭ ﺗﻮ‪‬ﱃ« ﳘﺎﻥ ‪‬ﻰ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻣﺬﻛﻮﺭ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺁﻳﺎ ﺩﻳﺪﻯ ﺁﻥ ﻛﺲ ﺭﺍ ﻛﻪ ﳕﺎﺯ ﮔﺰﺍﺭ ﺭﺍ ﺍﺯ ﳕﺎﺯ ‪‬ﻰ ﻣﻰﻛﻨﺪ ﺣﺎﻝ ﭼﻨﲔ ﻛﺴﻰ ﺩﺭ ﭘﻴﺶ‬ ‫ﺧﺪﺍ ﭼﮕﻮﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؟! ﺑﮕﻮ ﺑﻪ ﺑﻴﻨﻢ ﺍﮔﺮ ﻧﺎﻫﻰ ﻣﻜﹼﺬﺏ ﻭ ﺭﻭ ﮔﺮﺩﺍﻥ ﺍﺯ ﺣﻖ ﺑﺎﺷﺪ ﭘﻴﺶ ﺧﺪﺍ ﭼﻪ ﻭﺿﻌﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ؟!‬ ‫ﻫﺮ ﺳﻪ »ﺃﺭﺃﻳﺖ« ﻣﻌﻨﺎﻯ ﺧﱪ ﺑﺪﻩ ﺩﺍﺭﻧﺪ‪.‬‬ ‫* ]ﻫﻮﺩ‪ .[٢٧:‬ﺭﺃﻯ ﺑﻪ ﻣﻌﲎ ﺩﻳﺪﻥ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻧﻈﺮﻳ‪‬ﻪ ﻭ ﺁﻥ ﭼﻪ ﺑﻪ ﻓﻜﺮ ﻣﻰﺭﺳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﺭﺃﻯ ﻣﺸﻬﻮﺭ ﻛﻪ ﲨﻊ ﺁﻥ ﺁﺭﺍﺀ ﺍﺳﺖ ﻣﺮﺍﺩ ﻣﻰﺑﺎﺷﺪ ﺯﳐﺸﺮﻯ‬ ‫ﮔﻔﺘﻪ‪ :‬ﻧﺼﺐ ﺑﺎﺩﻯ ﺍﻟﺮﺃﻯ ﺑﺮﺍﻯ ﻇﺮﻓﻴﺖ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ »ﻭﻗﺖ ﺣﺪﻭﺙ ﺍﻭﻝ ﺭﺃﻳﻬﻢ« ﻳﺎ »ﻭﻗﺖ ﺣﺪﻭﺙ ﻇﺎﻫﺮ ﺭﺃﻳﻬﻢ« ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺩﻡ ﺑﻪ ﻧﻮﺡ ﮔﻔﺘﻨﺪ ﻛﻪ ﻓﻘﻂ ﺍﺷﺨﺎﺹ ﭘﺴﺖ ﺑﻪ‬ ‫ﺗﻮ ﮔﺮﻭﻳﺪﻩﺍﻧﺪ ﺁﻥ ﻫﻢ ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﺭﺃﻯ ﻭ ﺑﺪﻭﻥ ﺗﺪ‪‬ﺑﺮ ﻭ ﺗﻔﻜﹼﺮ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ [١٠٥:‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺭﺃﻯ ﻭ ﻧﻈﺮ ﺍﺳﺖ ﻧﻪ ﺗﻌﻠﻴﻢ ﺍﺣﻜﺎﻡ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ‪.‬‬ ‫ﻼ ﺟﻮﻫﺮﻯ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺭﺃﻯ ﺑﺎ ﭼﺸﻢ ﺑﻪ ﻳﻚ ﻣﻔﻌﻮﻝ‪ ،‬ﻭ‬ ‫ﺩﺭ ﮔﺬﺷﺘﻪ ﮔﻔﺘﻴﻢ‪ :‬ﺭﺃﻯ ﭼﻮﻥ ﺑﺪﻭ ﻣﻔﻌﻮﻝ ﻣﺘﻌﺪﺩﻯ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺁﻳﺪ ﻭ ﺍﺭﺑﺎﺏ ﺍﺩﺏ ﺑﻪ ﺁﻥ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺜ ﹰ‬ ‫ﺭﺃﻯ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺑﺪﻭ ﻣﻔﻌﻮﻝ ﻣﺘﻌﺪﺩﻯ ﻣﻰﺷﻮﺩ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺃﻯ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺩﻭ ﻣﻔﻌﻮﻝ ﮔﲑﺩ ﻣﻌﲎ ﻋﻠﻢ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﺍﻣﺎﻡ ﺩﺭ ﺑﻌﻀﻰ ﺟﺎﻫﺎ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﺑﺎ ﺁﻧﻜﻪ ﻳﻚ ﻣﻔﻌﻮﻝ ﺩﺍﺭﺩ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺁﻣﺪﻩ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪ .[٣٠:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻛﻪ ﺯﻳﺎﺩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ ﺭﺃﻯ ﻭ ﺩﻳﺪﻥ ﺍﻋﻢ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﺎ ﭼﺸﻢ ﺑﺎﺷﺪ ﻳﺎ ﺑﺎ ﻗﻠﺐ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺁﻳﺎﺕ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺩﻳﺪﻥ ﺑﺎ ﻗﻠﺐ ﻣﺮﺍﺩ ﺍﺳﺖ ﻛﻪ ﳘﺎﻥ ﺩﺍﻧﺴﱳ ﻭ ﺩﺭﻙ‬ ‫ﻛﺮﺩﻥ ﺍﺳﺖ ﻭ ﻫﺮ ﺟﺎ ﻛﻪ ﻣﻨﺎﺳﺐ ﺑﺎﺷﺪ ﻣﻰﺗﻮﺍﻥ ﺁﻧﺮﺍ ﻋﻠﻢ ﻳﻌﲎ ﺩﻳﺪﻥ ﺑﺎ ﻗﻠﺐ ﻣﻌﲎ ﻛﺮﺩ ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﺩﻭ ﻣﻔﻌﻮﻝ ﺑﺎﺷﻴﻢ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺅﻳﺎ = ﺁﻥ ﭼﻪ ﺷﺨﺺ ﺩﺭ ﺧﻮﺍﺏ ﺑﺒﻴﻨﺪ ]ﻳﻮﺳﻒ‪ .[٥:‬ﻳﻌﲎ ﺁﻥ ﭼﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩﺍﻯ ﺑﺮ ﺑﺮﺍﺩﺭﺍﻧﺖ ﻣﮕﻮ‪ ،‬ﺗﻮ ﺭﺍ ﺣﻴﻠﻪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺭﺅﻳﺎ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺭﺃﻯ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺷﺨﺺ ﭼﻴﺰﻯ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﻣﻰﺑﻴﻨﺪ ﻟﺬﺍ ﺁﻧﺮﺍ ﺭﺅﻳﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻟﻐﺖ ﻧﻮﻳﺴﺎﻥ ﻋﺮﺏ ﺭﺅﻳﺎ ﺭﺍ ﺁﻥ ﭼﻪ ﺷﺨﺺ ﺩﺭ ﺧﻮﺍﺏ ﺭﺅﻳﺖ‬ ‫ﻣﻰﻛﻨﺪ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﻳﻮﺳﻒ‪ - ١٠٠،٤٣،٥:‬ﺍﺳﺮﺍﺀ‪ - ٦٠:‬ﺻﺎﻓﺎﺕ ‪ - ١٠٥‬ﻓﺘﺢ‪.٢٧:‬‬ ‫‪ -١‬ﺧﻮﺍﺏ ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﺍﺳﺖ ﻛﻪ ﺩﻳﺪ‪ :‬ﻳﺎﺯﺩﻩ ﺳﺘﺎﺭﻩ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺑﻪ ﺍﻭ ﺳﺠﺪﻩ ﻣﻰﻛﻨﻨﺪ ﻭ ﭼﻮﻥ ﺩﺭ ﻣﺼﺮ ﺑﻪ ﻣﻘﺎﻡ ﺑﺰﺭﮒ ﺭﺳﻴﺪ‪ ،‬ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻳﺎﺯﺩﻩ ﺑﺮﺍﺩﺭﺵ ﻭﻗﺖ ﻭﺭﻭﺩ ﺑﻪ‬ ‫ﻣﺼﺮ ﺍﻭ ﺭﺍ ﺗﻌﻈﻴﻢ ﻛﺮﺩﻧﺪ‪ .‬ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﺍﺳﺖ‪.‬‬ ‫ﺕ ﺳِﻤﺎ ٍﻥ‪ «...‬ﻳﻌﲎ‪ :‬ﭘﺎﺩﺷﺎﻩ ﻣﺼﺮ ﮔﻔﺖ‪ :‬ﮔﺎﻭ ﻓﺮﺑﻪ ﺭﺍ ﻫﻔﺖ ﮔﺎﻭ ﻻﻏﺮ ﻣﻰﺧﻮﺭﻧﺪ ﻭ ﻫﻔﺖ‬ ‫ﻚ ﺍِﻧ‪‬ﻰ ﺍﹶﺭﻯ ‪‬ﺳ ‪‬ﺒ ‪‬ﻊ ﺑ‪‬ﻘﹶﺮﺍ ٍ‬ ‫‪ -٢‬ﺧﻮﺍﺏ ﭘﺎﺩﺷﺎﻩ ﻣﺼﺮ ﺍﺳﺖ ﻛﻪ ﭼﻨﲔ ﻧﻘﻞ ﺷﺪﻩ » ‪‬ﻭ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ِﻠ ‪‬‬ ‫ﺧﻮﺷﻪ ﺳﺒﺰ ﻭ ﻫﻔﺖ ﺧﻮﺷﻪ ﺧﺸﻚ ﻣﻰﺑﻴﻨﻢ ﺍﺏ ﺑﺰﺭﮔﺎﻥ ﻗﻮﻡ ﺍﮔﺮ ﻋﻠﻢ ﺧﻮﺍﺏ ﻣﻰﺩﺍﻧﻴﺪ ﻣﺮﺍ ﺍﺯ ﺗﻌﺒﲑ ﺁﻥ ﺧﱪ ﺩﻫﻴﺪ‪ .‬ﮔﻔﺘﻨﺪ ﻣﺸﱴ ﺧﻮﺍﺏﻫﺎﻯ ﭘﺮﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﻪ ﺗﻌﺒﲑ ﭼـﻨﲔ‬ ‫ﺧﻮﺍﺏﻫﺎ ﺩﺍﻧﺎﺋﻰ ﻧﺪﺍﺭﱘ‪ ...‬ﻭ ﭼﻮﻥ ﺩﺭ ﺯﻧﺪﺍﻥ ﺍﻳﻦ ﺧﻮﺍﺏ ﺭﺍ ﺑﻪ ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﮔﻔﺘﻨﺪ‪:‬ﻓﺮﻣﻮﺩ‪ :‬ﻫﻔﺖ ﺳﺎﻝ ﺑﻘﺮﺍﺭ ﻋﺎﺩﺕ ﺯﺭﺍﻋﺖ ﻛﻨﻴﺪ ﻭ ﺁﻥ ﭼﻪ ﺩﺭﻭ ﻛﺮﺩﻳﺪ ﺟﺰ ﻛﻤﻰ ﻛﻪ ﻣﻰﺧﻮﺭﻳﺪ‬ ‫ﳘﻪ ﺭﺍ ﺩﺭ ﺧﻮﺷﻪ ﺫﺧﲑﻩ ﳕﺎﺋﻴﺪ ﭘﺲ ﺍﺯ ﺁﻥ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﭘﻴﺶ ﺁﻳﺪ ﺳﺎﻝﻫﺎﻯ ﻗﺤﻄﻰ‪ ،‬ﺫﺧﲑﻩ ﺷﺪﻩ ﺭﺍ ﻣﻰﺧﻮﺭﻧﺪ )ﺩﺭ ﻋﺮﺽ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﺍﻧﺒﺎﺭ ﺷﺪﻩﻫﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﻣﻰﺧﻮﺭﻳﺪ(‬ ‫ﻭ ﭼﻮﻥ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﺑﮕﺬﺭﺩ ﺳﺎﻝ ﺩﻳﮕﺮﻯ ﻛﻪ ﺩﺍﺭﺍﻯ ﺁﺳﺎﻳﺶ ﻭ ﻓﺮﺍﻭﺍﱏ ﺍﺳﺖ ﻣﻰﺁﻳﺪ )ﺳﻮﺭﻩ ﻳﻮﺳﻒ‪.(٤٩-٤٣:‬‬ ‫ﺗﻔﺎﻭﺕ ﺍﻳﻦ ﺧﻮﺍﺏ ﺑﺎ ﺧﻮﺍﺏ ﻳﻮﺳﻒ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﻳﻚ ﺩﻓﻌﻪ ﺧﻮﺍﺏ ﺩﻳﺪ ﻭﱃ ﭘﺎﺩﺷﺎﻩ ﺑﺎﺭﻫﺎ ﺁﻥ ﺧﻮﺍﺏ ﺭﺍ ﺩﻳﺪﻩ ﺍﺳﺖ ﲨﻠﻪ »ﺍِﻧ‪‬ﻰ ﺍﹶﺭﻯ‪ «...‬ﻣﻔﻴﺪ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺳﺖ ﻳﻌﲎ ﻣﻦ ﭘﻴﻮﺳﺘﻪ‬ ‫ﭼﻨﲔ ﻣﻰﺑﻴﻨﻢ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﭘﺎﻩ ﻣﺼﺮ ﭼﻨﺪﻳﻦ ﺷﺐ ﻣﺘﻮﺍﱃ ﺁﻥ ﺧﻮﺍﺏ ﺭﺍ ﺩﻳﺪﻩ ﺗﺎ ﺑﻪ ﻣﻘﺎﻡ ﺗﻌﺒﲑ ﺁﻣﺪﻩ ﻭ ﺍﮔﺮ ﻳﻜﺒﺎﺭ ﺩﻳﺪﻩ ﺑﻮﺩ ﺷﺎﻳﺪ ﺍﳘﹼﻴﺖ ﳕﻰﺩﺍﺩ‪.‬‬ ‫ﻼ ﺫﻛﺮ ﺷﺪ ﻭ ﺩﺭ ﺁﻥ ﲨﻠﻪ ]ﺻﺎﻓﺎﺕ‪ .[١٠٢:‬ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛـﻪ‬ ‫‪ -٣‬ﺧﻮﺍﺏ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺳﺮﺑﺮﻳﺪﻥ ﻓﺮﺯﻧﺪﺵ ﺍﲰﻌﻴﻞ ﻛﻪ ﺩﺭ »ﺍﺑﺮﺍﻫﻴﻢ« ﻣﻔﺼ ﹰ‬ ‫ﺣﺰﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﺭﻫﺎ ﺁﻥ ﺧﻮﺍﺏ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﺩﺭ ﺍﺛﺮ ﺗﻜﺮﺍﺭ ﺧﻮﺍﺏ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺁﻥ ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺳﻪ ﺧﻮﺍﺏ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ -١‬ﺩﺭﺑﺎﺭﻩ ﺟﻨﮓ ﺑﺪﺭ ﻛﻪ ﺣﻀﺮﺕ ﻛﻔﹼﺎﺭ ﻣﻜﻪ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪ ﻛﻢ ﻭ ﻧﺎﭼﻴﺰﺍﻧﺪ ﻭ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻰ ﺩﺍﺩ ﻟﺬﺍ ﺩﺭ ﺟﻨﮓ ﺩﻟﮕﺮﻡ ﺷﺪﻧﺪ ]ﺍﻧﻔﺎﻝ‪ .[٤٣:‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ‬ ‫ﺧﺪﺍﻭﻧﺪ ﻛﻔﹼﺎﺭ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻧﺎﭼﻴﺰ ﻭ ﻛﻢ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻭ ﺍﮔﺮ ﺯﻳﺎﺩ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩ ﻭ ﺍﻭ ﺑﻪ ﻳﺎﺭﺍﻥ ﺧﻮﺩ ﻣﻰﻓﺮﻣﻮﺩ ﺍﺯ ﻛﺜﺮﺕ ﺁ‪‬ﺎ ﻣﻰﺗﺮﺳﻴﺪﻩ ﻭ ﮔﺮﻓﺘﺎﺭ ﺗﻔﺮﻕ ﻭ ﻣﻨﺎﺯﻋﻪ‬ ‫ﻣﻰﺷﺪﻧﺪ‪ .‬ﻭ ﺩﺭ ﺷﺮﻭﻉ ﺟﻨﮓ ﻳﻚ ﺭﺃﻯ ﳕﻰﺷﺪﻧﺪ‪ .‬ﻣﻼﺣﻈﻪ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺍﻧﻔﺎﻝ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻓﺘﺢ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﺑﻴﺸﺘﺮﺵ ﺍﺯ ﻣﺴﲑ ﻋﺎﺩﻯ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﺧﻮﺍﺑﺴﺖ ﺧﺪﺍ ﺑﻮﺩﻩ ﺍﺳﺖ‬ ‫ﺍﺯ ﲨﻠﻪ ﺧﻮﺍﰉ ﻛﻪ ﮔﺬﺷﺖ‪.‬‬ ‫‪ -٢‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺍﺧﻞ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺧﻮﺍﺏ ﺭﺍ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﻳﺶ ﺑﺎﺯ ﮔﻔﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺁﻥ ﺷﺎﺩ ﺷﺪﻧﺪ ﻭ ﮔﻤﺎﻥ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ‬ ‫ﺳﺎﻝ ﺩﺍﺧﻞ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺣﺪﻳﺒﻴ‪‬ﻪ ﺑﺮﮔﺸﺘﻨﺪ ﻣﻨﺎﻓﻘﺎﻥ ﮔﻔﺘﻨﺪ‪ :‬ﻛﻮ ﺁﻥ ﺧﻮﺍﺏ ﻛﻪ ﺩﻳﺪﻩ ﺑﻮﺩ ﻣﺎ ﻧﻪ ﺑﻪ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﺩﺍﺧﻞ ﺷﺪﱘ ﻭ ﻧﻪ ﺣﻠﻖ ﺭﺃﺱ ﻭ ﻧﻪ ﺗﻘـﺼﲑ )ﺍﺯ ﺍﻋﻤـﺎﻝ‬ ‫ﳐﺼﻮﺹ ﻛﺞ( ﻛﺮﺩﱘ؟ ﺧﺪﺍ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ]ﻓﺘﺢ‪.[٢٧:‬‬ ‫ﻳﻌﲎ ﺍﻟﺒﺘﻪ ﺧﺪﺍ ﺭﺍ ﺁﺷﻜﺎﺭ ﺳﺎﺧﺖ ﻛﻪ ﺩﺍﺧﻞ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﻣﻰﺷﻮﻳﺪ ﺍﮔﺮ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﺍﺯ ﺷﺮ‪ ‬ﻣﺸﺮﻛﺎﻥ ﺍﳝﻦ ﻫﺴﺘﻴﺪ ﻭ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﺳﺮ ﻣﻰﺗﺮﺍﺷﻴﺪ ﻭ ﺗﻘﺼﲑ ﻣﻰﻛﻨﻴﺪ ﻭ ﺍﺯ‬ ‫ﺍﻫﻞ ﺷﺮﻙ ﳕﻰﺗﺮﺳﻴﺪ ﺳﺎﻝ ﺑﻌﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎ ﺍﳝﲎ ﻭﺍﺭﺩ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﺷﺪﻩ ﻭ ﺍﻋﻤﺎﻝ ﺑﻪ ﺟﺎﻯ ﺁﻭﺭﺩﻧﺪ‪.‬‬

‫ﺠ ‪‬ﺮ ﹶﺓ« ﻋﻄﻒ ﺍﺳﺖ ﺑﺮ »ﺍﻟﺮ‪‬ﺅ‪‬ﻳﺎ« ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺭﺅﻳﺎﺋﻰ ﺭﺍ ﻛﻪ‬ ‫‪ -٣‬ﺧﻮﺍﰉ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺩﻳﺪﻧﺪ ]ﺍﺳﺮﺍﺀ‪ .[٦٠:‬ﻇﺎﻫﺮ ﺁﻧﺴﺖ ﻛﻪ »ﹶﺍﹾﻟﺸ‪ ‬‬ ‫ﺑﺮ ﺗﻮ ﳕﻮﺩﺍﺭ ﻛﺮﺩﱘ ﻭ ﳘﭽﻨﲔ ﺩﺭﺧﺖ ﻣﻠﻌﻮﻥ ﺩﺭ ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺘﺤﺎﱏ ﺑﺮ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪ .‬ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﺗﺮﺳﺎﻧﻴﻢ ﻭﱃ ﲣﻮﻳﻒ ﻣﺎ ﺟﺰ ﻃﻐﻴﺎﻥ ﳕﻰﺍﻓﺰﺍﻳﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺭﺅﻳﺎ ﻭ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺧﻮﺍﺏ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺭﺍ ﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺁﻥ ﺍﻣﺘﺤﺎﱏ ﺍﺳﺖ ﺑﺮ ﻣﺮﺩﻡ‪.‬‬ ‫ﺍﺯ ﲨﻠﻪ »ﻣ‪ ‬ﻠﹼﻌ‪‬ﻮ‪‬ﻧ ﹶﺔ ﻓِﻰ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ِﻥ« ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺷﺠﺮﻩ ﺩﺭ ﻗﺮﺁﻥ ﻣﻮﺭﺩ ﻟﻌﻦ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺧﱴ ﻛﻪ ﻣﻮﺭﺩ ﻟﻌﻨﺖ ﺑﺎﺷﺪ ﻧﻴﺴﺖ ﻭ ﺷﺠﺮﻩ ﺯﻗﻮﻡ ﻛﻪ ﺣﺎﻝ ﺁﻥ ﺩﺭ ﺳـﻮﺭﻩ‬ ‫ﺻﺎﻓﺎﺕ ﺁﻳﻪ ‪ ٦٢‬ﺑﻪ ﺑﻌﺪ ﻭ ﺣﻢ ﺩﺧﺎﻥ ﺁﻳﻪ ‪ ٤٣‬ﺑﻪ ﺑﻌﺪ ﺁﻣﺪﻩ ﺩﺭ ﻗﺮﺁﻥ ﻣﻮﺭﺩ ﻟﻌﻦ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﻻﺑﺪ ﻣﺮﺍﺩ ﺍﺯﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﺔ ﻳﻚ ﻧﺴﻞ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﳐﺼﻮﺹ ﺍﺯ ﺑﺸﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻃﻼﻕ‬ ‫ﺷﺠﺮﺓ ﺑﺮ ﻧﺴﻞ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﺷﺎﻳﻊ ﻭ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﺍﺯ ﺷﺠﺮﻩ ﻣﺒﺎﺭﻛﻪ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﺍﺻﻞ ﻣﺒﺎﺭﻙ ﺍﺳﺖ ﻭ ﺩﺭ ﺯﺑﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺯﻳﺎﺩ ﺁﻣﺪﻩ ﻛﻪ »ﺍﹶﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹼﻰ‪ ‬ﻣِﻦ‬ ‫ﺠ ‪‬ﺮ ٍﺓ ﻭﺍ ِﺣ ‪‬ﺪ ٍﺓ«‪.‬‬ ‫‪‬ﺷ ‪‬‬ ‫ﺍﺷﺨﺎﺻﻰ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻮﺭﺩ ﻟﻌﻨﺖ ﻭﺍﻗﻊ ﺷﺪﻩ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ‪ :‬ﻛﻔﹼﺎﺭ ]ﺍﺣﺰﺍﺏ‪ .[٦٤:‬ﻭ ﺷﻴﻄﺎﻥ ]ﻧﺴﺎﺀ‪ .[١١٨:‬ﻭ ﻣﻨﺎﻓﻘﺎﻥ ]ﺗﻮﺑﻪ‪ [٦٨:‬ﻭ ﻧﻴﺰ ﺁﻧﺎﻥ ﻛﻪ ﺭﺳﻮﻝ ﺭﺍ ﺍﺫﻳ‪‬ﺖ ﻣﻰﻛﻨﻨﺪ‬ ‫ﺍﺣﺰﺍﺏ ‪ .٥٧:‬ﻭ ﻧﻴﺰ ﻣﺸﺮﻛﺎﻥ ﻓﺘﺢ‪ .٦:‬ﻭ ﻛﺴﺎﱏ ﻛﻪ ﺑﻴ‪‬ﻨﺎﺕ ﻭ ﺍﺣﻜﺎﻡ ﺧﺪﺍ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻰﻛﻨﻨﺪ ﺑﻘﺮﻩ‪ .١٥٩:‬ﻭ ﳘﭽﻨﲔ ﺳﺘﻤﻜﺎﺭﺍﻥ ﻣﻮﺭﺩ ﻟﻌﻦ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ]ﻫﻮﺩ‪.[١٨:‬‬ ‫ﺧﺎﻧﻮﺍﺩﻩ ﻣﻠﻌﻮﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺎﻳﺪ ﻳﻜﻰ ﺍﺯ ﻧﺎﻣﱪﺩﮔﺎﻥ ﻓﻮﻕ ﺑﺎﺷﺪ‪ .‬ﺩﻗﹼﺖ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﻗﻮﻣﻰ ﺍﺯ ﻣﻨﺎﻓﻘﺎﻥ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﲔ ﺭﻳﺸﻪ ﻣﻴﺪﻭﺍﻧﻨﺪ ﻳﺎ ﺑﻪ‬ ‫ﻧﺴﻞ ﻭ ﻳﺎ ﺑﻪ ﻋﻘﻴﺪﻩ ﻭ ﻣﺴﻠﻚ ﺧﻮﺩ ﻭ ﻳﺎ ﺑﺎ ﻫﺮ ﺩﻭ ﻭ ﺳﺒﺐ ﻓﺘﻨﻪ ﻭ ﺍﺿﻼﻝ ﺍﻫﻞ ﺍﺳﻼﻡ ﻣﻰﮔﺮﺩﻧﺪ )ﺩﺭ ﺗﻔﺴﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺍﳌﻴﺰﺍﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪(.‬‬ ‫ﺍﻣﺎ ﺍﺯ ﳊﺎﻅ ﺭﻭﺍﻳﺎﺕ‪ ،‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻓﺮﻳﻘﲔ ﺁﻣﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﲎ ﺍﻣﻴ‪‬ﻪ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻣﻴﻤﻮ‪‬ﺎ ﺩﻳﺪ ﻛﻪ ﺩﺭ ﻣﻨﱪ ﺍﻭ ﺑﺎﻻ ﻭ ﭘﺎﺋﲔ ﻣﻰﺭﻭﻧﺪ ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺑـﻪ‬ ‫ﺭﻭﺍﻳﺎﺕ ﺯﻳﺮ ﺗﻮﺟ‪‬ﻪ ﺷﻮﺩ‪.‬‬ ‫ﺠ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬ﻌ‪‬ﻨ ﹶﺔ‬ ‫ﻋﻴﺎﺷﻰ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ » ‪‬ﻭ ﻣﺎ ﺟ‪‬ﻌ‪ ‬ﻠﹾﻨ‪‬ﺎ ﺍﻟﺮ‪‬ﺅ‪‬ﻳ‪‬ﺎ ﺍﻟﱠﱴ ﹶﺍﺭ‪‬ﻳ‪‬ﻨﺎ ‪‬ﻙ ﺍﹶﻻ ِﻓ‪‬ﺘ‪‬ﻨ‪‬ﺘ ﹰﺔ« ﺗﺎ ﺩﺭ ﺁﻥ ﻓﺘﻨﻪ ﺳﺮﮔﺮﺩﺍﻥ ﺑﺎﺷﻨﺪ » ‪‬ﻭ ﺍﻟﺸ‪ ‬‬ ‫ﻓِﻰ ﺍﻟﻘﹸﺮﺁ ِﻥ« ﻳﻌﲎ ﺑﲎ ﺍﻣﻴ‪‬ﻪ‪.‬‬ ‫ﻭ ﻧﻴﺰ ﺍﺯ ﻋﻤﺮﺍﻥ ﻭ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ )ﻇﺎﻫﺮ" ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«( ﭘﺮﺳﻴﺪﱘ ﺍﺯ ﻗﻮﻝ ﺧﺪﺍ » ‪‬ﻭ ﻣﺎ ﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ﺍﻟ ‪‬ﺮﺅ‪‬ﻳ‪‬ﺎ ﺍﻟﱠﱴ ﹶﺍﺭ‪‬ﻳ‪‬ﻨﺎ ‪‬ﻙ« ﻓﺮﻣﻮﺩ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ‬ ‫ﺠ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ‪‬ﻤﻠﹾﻌ‪‬ﻮ‪‬ﻧ ﹶﺔ ﻓِﻰ ﺍﻟﹾﻘﹸﺮﺁ ِﻥ« ﻓﺮﻣﻮﺩ‪ :‬ﺁ‪‬ﺎ ﺑﲎ‬ ‫»ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻣﺮﺩﺍﱏ ﺭﺍ ﺑﺮ ﻣﻨﺎﺑﺮ ﺩﻳﺪ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﮔﻤﺮﺍﻩ ﻣﻰﻛﻨﻨﺪ‪ :‬ﺭﺯﻳﻖ ﻭ ﺯﻓﺮ )ﻣﻘﺼﻮﺩ ﺍﻭﻝ ﻭ ﺛﺎﱏ ﺍﺳﺖ( ﻭ ﻗﻮﻝ ﺧﺪﺍ »ﻭ‪‬ﺍﻟﺸ‪ ‬‬ ‫ﺍﻣﻴ‪‬ﻪﺍﻧﺪ‪.‬‬ ‫ﻯﺍ ﺍﻟﱠﱴ ﹶﺍﺭ‪‬ﻳﻨﺎ ‪‬ﻙ« ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﺮﺩﺍﱏ ﺍﺯ ﺑﲎ ﺗﻴﻢ ﻭﻋﺪﻯ ﺑﺮ ﻣﻨﺎﺑﺮ‬ ‫ﻭ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺩﻳﮕﺮ ﺍﺯ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻗﻴﺼﺮ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ » ‪‬ﻭ ﻣ‪‬ﺎ ﺟ‪‬ﻌ‪ ‬ﻠﹾﻨ‪‬ﺎ ﺍﻟﺮ‪ ‬‬ ‫ﺠ ‪‬ﺮ ﹶﺓ ﺍﻟﹾﻤ‪‬ﻠﹾﻌ‪‬ﻮ‪‬ﻧ ﹶﺔ ﰱ ﺍﻟﻘﹸﺮﺁ ِﻥ« ﻳﻌﲎ ﭼﻪ؟ ﻓﺮﻣﻮﺩ ﺁ‪‬ﺎ ﺑﲎ ﺍﻣﻴﻪﺍﻧﺪ‪...‬‬ ‫ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺑﻪ ﻋﻘﺐ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﺪﻧﺪ‪ .‬ﮔﻔﺘﻢ »ﻭ‪‬ﺍﻟﺸ‪ ‬‬ ‫ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺭ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻭ ﻧﻈﺎﺋﺮ ﺁ‪‬ﺎ ﺩﺭ ﳎﻤﻊ ﻭ ﲝﺎﺭ ﻭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻭ ﺻﺎﰱ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻣﻮﺟﺐ ﺳﻪ ﺭﻭﺍﻳﺖ ﻓﻮﻕ ﺭﺅﻳﺎﻯ ﺁﻥ ﺣﻀﺮﺕ ﻏﲑ ﺍﺯ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺍﺳﺘﻮ ﺭﺅﻳﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻭ‪‬ﱃ ﺩﻭ‪‬ﻣﻰ ﻭ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺩﺭﺑﺎﺭﻩ ﺑﲎ ﺍﻣﻴ‪‬ﻪ ﺍﺳﺖ‪ .‬ﻏﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻣﺎ ﺁﻥ‬ ‫ﺭﺅﻳﺎ ﺭﺍ ﻛﻪ ﺑﺮ ﺗﻮ ﳕﻮﺩﺍﺭ ﻛﺮﺩﱘ ﻭ ﻧﻴﺰ ﺷﺠﺮﻩ ﻟﻌﻨﺖ ﺷﺪﻩ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪ ...‬ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﻇﺎﻫﺮ ﺁﻳﻪ ﺑﻴﺸﺘﺮ ﻣﻰﺳﺎﺯﺩ‪.‬‬ ‫ﻋﻠﹼﺎﻣﻪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺩﺭ ﺝ ‪ ٨‬ﺍﻟﻐﺪﻳﺮ ﺹ‪ ٢٤٧‬ﺑﻪ ﺑﻌﺪ ﻓﺼﻠﻰ ﲢﺖ ﻋﻨﻮﺍﻥ ﺑﲎ ﺍﻣﻴ‪‬ﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﺍﺣﺎﺩﻳﺜﻰ ﺍﺯ ﻛﺘﺐ ﺍﻫﻞ ﺳﻨﺖ ﲨﻊ ﺁﻭﺭﺩﻩ ﻭ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺩﺭ ﻣﻨﺜﻮﺭ ﺳـﻴﻮﻃﻰ ﻭ‬ ‫ﺗﻔﺴﲑ ﺷﻮﻛﺎﱏ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﻋﺎﻳﺸﻪ ﺑﻪ ﻣﺮﻭﺍﻥ ﺑﻦ ﺣﻜﻢ ﮔﻔﺖ‪ :‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺷﻨﻴﺪﻡ ﺑﻪ ﭘﺪﺭ ﻭ ﺟﺪ‪ ‬ﺗﻮ ﺍﰉ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻣﻴ‪‬ﻪ ﻣﻰﮔﻔﺖ ﻙ ﴰﺎﺋﻴﺪ ﺷﺠﺮﻩ‬ ‫ﻣﻠﻌﻮﻧﻪ ﺩﺭ ﻗﺮﺁﻥ‪.‬‬ ‫ﻭ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺭﻭﺍﻳﺖ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﺍﺯ ﲨﻠﻪ ﺻﺤﻴﺢ ﲞﺎﺭﻯ‪ ،‬ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﻭﺍﺣﺪﻯ‪ ،‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﺅﻳﺎ ﺍﺳﺮﺍﺀ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﺍﺯ ﻣﻜﻪ ﺑﻪ‬ ‫ﻣﺴﺠﺪ ﺍﻗﺼﻰ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺯﻗﹼﻮﻡ ﺍﺳﺖ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭﺧﺖ ﺯﻗﻮﻡ ﺩﺭ ﻗﺮﺁﻥ ﻟﻌﻨﺖ ﻧﺸﺪﻩ ﻭ ﺍﺳﺮﺍﺀ ﺧﻮﺍﺏ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭﺍﻗﻊ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻭ ﺣﺪﻳﺚ‬ ‫ﺩﻳﮕﺮ ﺭﺍ ﺿﻌﻴﻒ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ ﺗﺎ ﻣﺒﺎﺩﺍ ﺑﺮ ﺑﲎ ﺍﻣ‪‬ﻪ ﺟﺴﺎﺭﺕ ﺷﺪﻩ ﺑﺎﺷﺪ ﺑﻪ ﻛﺘﺎ‪‬ﺎﺋﻴﻜﻪ ﺩﺭ ﻓﻮﻭﻕ ﻧﺎﻡ ﺑﺮﺩﻩﺍﱘ ﺭﺟﻮﻉ ﻛﻨﻴﺪ‪.‬‬ ‫ﺁﻳﺎﺗﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺭﺅﻳﺎ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻘﻞ ﺷﺪ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﺑﺮ ﺁﻥ ﻛﻪ ﺭﺅﻳﺎ ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﱪ ﻣﻰﺩﻫﺪ ﺧﻮﺍﻩ ﺭﺅﻳﺎﻯ ﭘﻴﺎﻣﱪﺍﻥ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁ‪‬ﺎ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺭﺅﻳﺎﻯ ﭘﺎﺩﺷﺎﻩ ﻣﺼﺮ ﺭﻭﺷﻦ‬ ‫ﮔﺮﺩﻳﺪ‪ .‬ﺭﻭﺍﻳﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺭﺑﺎﺭﻩ ﺭﺅﻳﺎ ﻭ ﺍﺣﻜﺎﻡ ﺁﻥ ﻭﺍﺭﺩ ﺷﺪﻩ ﻃﺎﻟﺒﺎﻥ ﺗﻔﺼﻴﻞ ﺑﻪ ﻛﺘﺎﺏ ﺩﺍﺭﺍﻟﺴﻼﻡ ﺗﺄﻟﻴﻒ ﳏﺪ‪‬ﺙ ﻧﻮﺭﻯ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺍﺀ = ﺩﳘﲔ ﺣﺮﻑ ﺍﺯ ﺣﺮﻭﻑ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﺩﻭﺍﺯﺩﳘﲔ ﺣﺮﻑ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ﻋﺪﺩ ﺩﻭﻳﺴﺖ‬ ‫ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺑﺎﺋﺐ = ﲨﻊ ﺭﺑﻴﺒﻪ ﻭ ﺁﻥ ﻧﺎ ﺩﺧﺘﺮﻯ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻮﻫﺮ ﺩﻭ‪‬ﻣﻰ ﺯﻥ‪ ،‬ﺍﻭ ﺭﺍ ﺗﺮﺑﻴﺖ ﻣﻰﻛﻨﺪ ﻭ ﺭﺑﻴﺒﻪ ﺑﻪ ﻣﻌﲎ ﻣﺮﺑﻮﺑﻪ ﺍﺳﺖ ﻣﺜﻞ ﻗﺘﻴﻠﻪ ﺑﻪ ﻣﻌﲎ‬ ‫ﻣﻘﺘﻮﻟﻪ ]ﻧﺴﺎﺀ‪ .[٢٣:‬ﻳﻌﲎ ﺭﺑﻴﺒﻪﻫﺎﻯ ﴰﺎ ﺩﺭ ﻛﻨﺎﺭ ﴰﺎﻳﻨﺪ ﺑﺮﺍﻳﺘﺎﻥ ﺣﺮﺍﻡ ﻣﻰﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺩﺭ ﻓﻘﻪ ﺍﺳﻼﻣﻰ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺭﺑﻴﺒﻪ ﺧﻮﺍﻩ ﺩﺭ ﻣﱰﻝ ﻭ ﲢﺖ ﺣﻔﺎﻇﺖ ﺷﺨﺺ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻗﻴﺪ »ﰱ ‪‬ﺣﺠ‪‬ﻮ ِﺭ ﹸﻛ ‪‬ﻢ« ﺑﺮﺍﻯ ﻏﺎﻟﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﺩﺭ ﻏﺎﻟﺐ ﺯﻥ ﺩﺧﺘـﺮ‬ ‫ﺧﻮﻳﺶ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺧﺎﻧﻪ ﺷﻮﻫﺮ ﺩﻭﻡ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺏ‪ = ‬ﺗﺮﺑﻴﺖ ﻛﺮﺩﻥ »ﺭﺏ‪ ‬ﺍﻟﺼﱮ ﺭﺑ‪‬ﹰﺎ‪ :‬ﺭﺑ‪‬ﺎﻩ ﺣﱴ ﺍﺩﺭﻙ« ﻳﻌﲎ ﺑﭽﻪ ﺭﺍ ﺗﺮﺑﻴﺖ ﻛﺮﺩ ﺗﺎ ﺑﺮﺷﺪ ﺭﺳﻴﺪ‪) .‬ﺍﻗﺮﺏ( ﻭ ﺍﻃﻼﻕ ﺁﻥ ﺑﺮ ﻓﺎﻋﻞ ﻳﻌﲎ ﻣﺮﺑ‪‬ﻰ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺏ‪ ‬ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺗﺮﺑﻴﺖ ﺍﺳﺖ‪ ...‬ﻭ ﺑﺮ ﻓﺎﻋﻞ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺭﺏ‪ ‬ﺑﻄﻮﺭ ﺍﻃﻼﻕ ﻓﻘﻂ ﺑﺮ ﺧﺪﺍﻭﻧﺪ ﺍﻃﻼﻕ ﻣﻰﮔﺮﺩﺩ ﻛﻪ ﻣﺘﻜﹼﻔﻞ ﺑﻪ ﺍﺻـﻄﻼﺡ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ‪.‬‬

‫ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﲪﺪ ﭼﻨﺪ ﻣﻌﲎ ﺍﺯ ﲨﻠﻪ‪ :‬ﺭﺋﻴﺲ‪ ،‬ﻣﻄﺎﻉ ﻣﺎﻟﻚ‪ ،‬ﺻﺎﺣﺐ )ﺭﻓﻴﻖ(‪ ،‬ﻣﺮﺑ‪‬ﻰ ﻭ ﻣﺼﻠﺢ ﺑﺮﺍﻯ ﺭﺏ‪ ‬ﻧﻘﻞ ﺗﺮﺑﻴﺖ ﻣﺸﺘﻖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻄﻮﺭ ﺍﻃﻼﻕ ﺟﺰ‬ ‫ﺑﻪ ﺧﺪﺍ ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ ﻭ ﺩﺭ ﻏﲑ ﺧﺪﺍ ﻣﻘﻴ‪‬ﺪ ﻣﻰﺁﻳﺪ ﳓﻮ‪ :‬ﺭﺏ‪ ‬ﺍﻟﺪﺍﺭ‪ ،‬ﺭﺏ‪ ‬ﺍﻟﺼﻴﻐﺔ‪.‬‬ ‫ﺭﺏ‪ ‬ﺑﻪ ﻣﻌﲎ ﻣﺮﺑ‪‬ﻰ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﻣﻘﺎﻡ ﺭﺑﻮﺑﻴ‪‬ﺖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺻﻔﺖ ﺧﺪﺍ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ‪ .‬ﻣﺮﺍﺩ ﭘﺮﻭﺭﺵ ﺩﺍﺩﻥ ﻭ ﺗﺮﺑﻴﺖ ﻛﺮﺩﻥ ﲤﺎﻡ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ‪.‬‬ ‫ﳘﺎﻧﻄﻮﺭﻯ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﻃﻔﻞ ﺭﺍ ﺗﺮﺑﻴﺖ ﻣﻰﻛﻨﺪ ﻭ ﭘﻴﻮﺳﺘﻪ ﻣﻮﺍﻇﺐ ﺍﻭﺳﺖ ﻭ ﺍﺯ ﻧﺎﻥ ﻭ ﺁﺏ ﻭ ﻟﺒﺎﺱ ﻭ ﺍﺧﻼﻕ ﻭ ﲢﺼﻴﻞ ﺍﻭ ﻏﻔﻠﺖ ﻧﺪﺍﺭﺩ‪ .‬ﻫﻢ ﭼﻨﲔ ﺍﻃﻼﻕ ﻛﻠﻤﻪ ﺭﺏ‪ ‬ﺑﺮ ﺧﺪﺍﻭﻧـﺪ‬ ‫ﺳﺒﺤﺎﻥ ﻣﺒﻴ‪‬ﻦ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺖ‪.‬‬ ‫ﻛﻠﻤﺎﺕ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺭﺑ‪‬ﻜﻢ‪ ،‬ﺭﺑ‪‬ﻨﺎ‪ ،‬ﺭﺑ‪‬ﻪ‪ ،‬ﺭﺑ‪‬ﻰ‪ ،‬ﺭﺑ‪‬ﻜﻤﺎ‪ ،‬ﺭﺏ‪ ،‬ﺭﺑ‪‬ﻚ‪ ،‬ﺭﺑ‪‬ﻬﺎ‪ ،‬ﺭﺑ‪‬ﻬﻢ‪ ،‬ﻭ ﺭﺑ‪‬ﻬﻤﺎ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺮ ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺍﻃﻼﻕ ﺷﺪﻩ ﺑﻨﺎﺑﺮ ﻧﻘﻞ ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﺑﻴﺸﺘﺮ ﺍﺯ ‪‬ﺼﺪ‬ ‫ﻭ ﺷﺼﺖ ﻓﻘﺮﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺁﻣﺪﻩ ]ﻓﺎﲢﻪ‪] .[٢:‬ﺑﻘﺮﻩ‪] [١٣١:‬ﻣﺎﺋﺪﻩ‪] [٢٨:‬ﺍﻋﺮﺍﻑ‪ .[٥٤:‬ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﺩﺭ ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﴰﺮﺩﻩ ﲨﻠﻪ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ﳎﻤﻮﻋﹰﺎ ﭼﻬﻞ ﻭ ﺩﻭﺑﺎﺭﻩ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺽ« ﻧﻈﲑ ]ﺭﻋﺪ‪ .[١٦:‬ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺭﺏ‪ ‬ﺍﻟﻌﺮﺵ ﳓﻮ ]ﳕﻞ‪ [٢٦:‬ﳘﭽﻨﲔ‬ ‫ﺕ ﻭ ﺍ ﹶﻻ ‪‬ﺭ ِ‬ ‫ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺁﻣﺪﻩ » ‪‬ﺭﺏ‪ ‬ﱡﻛ ِﻞ ﺷ‪‬ﲕ« ﳓﻮ ]ﺍﻧﻌﺎﻡ‪ .[١٦٤:‬ﻭ ﺩﺭ ﺑﻌﻀﻰﻫﺎ » ‪‬ﺭﺏ‪ ‬ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬ ‫ﺕ ﺍﻟﱠﺒ‪‬ﻊِ‪ ،‬ﺭﺏ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﺭﺏ‪ ‬ﺍﹾﻟ ﹶﻔ ﹶﻠ ِﻖ ﻭ ﻏﲑﻩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻕ ﻭ ﺍﳌﹶﻐﺎ ِﺭﺏِ‪ ،‬ﺭﺏ‪ ‬ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬ ‫ﺸ ِﺮ ﹶﻗ ‪‬ﻴ ِﻦ ‪‬ﻭ ‪‬ﺭﺏ‪ ‬ﺍﳌﹶﻐﺮِﺑ‪‬ﻴ‪‬ﻦِ‪ ،‬ﺭﺏ‪ ‬ﺍﳌﹶﺸﺎ ِﺭ ِ‬ ‫‪‬ﺭﺏ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻣﻀﻨﻮﻥ ﳎﻤﻮﻉ ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪﻩ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ﻫﻢ ﺧﻠﻘﺖ ﺍﺯ ﺟﺎﻧﺐ ﺍﻭﺳﺖ ﻭ ﻫﻢ ﺗﺮﺑﻴﺖ ﻋﻠﻰ ﻫﺬﺍ ﺧﺎﻟﻖ ﻭ ﻣﺮﺑ‪‬ﻰ ﻭ ﻣﻌﺒﻮﺩ ﻓﻘﻂ ﺧـﺪﺍﻯ‬ ‫ﺳﺒﺤﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺭﺏ‪ ‬ﺑﺮ ﻏﲑ ﺧﺪﺍ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ .[٤٢:‬ﻳﻌﲎ ﻳﻮﺳﻒ ﺑﻴﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻛﻪ ﮔﻤﺎﻥ ﻣﻰﻛﺮﺩ ﳒﺎﺕ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﮔﻔﺖ‪ :‬ﻣﺮﺍ ﻧﺰﺩ ﺭﺋﻴﺲ ﺧﻮﺩ ﻳﺎﺩ‬ ‫ﻛﻦ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٥٠‬ﻭ ‪ .٤١‬ﺍﺯ ﳘﺎﻥ ﺳﻮﺭﻩ ﻭ ﻧﻴﺰ ﲨﻠﻪ ]ﻳﻮﺳﻒ‪ .[٤٢:‬ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭ‪‬ﺏ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻠﻚ ﻭ ﺭﺋﻴﺲ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻘﻞ ﺷﺪ‪.‬‬ ‫* ]ﻳﻮﺳﻒ‪ .[٣٩:‬ﺍﺭﺑﺎﺏ ﲨﻊ ﺭﺏ‪ ‬ﻭ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻌﺒﻮﺩﻫﺎﻯ ﺩﺭﻭﻏﲔ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﺑﺰﺭﮔﺎﻥ ﻗﻮﻡﺍﻧﺪ ﻛﻪ ﻗﺮﺁﻥ ﺍﺯ ﺍﲣﺎﺫ ﺍﺭﺑﺎﺏ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍﻭﻧﺪ‬ ‫‪‬ﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭ ﭼﻬﺎﺭ ﳏﻞ ﻓﻮﻕ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪ :‬ﻳﻮﺳﻒ‪ .٣٩:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ٦٤:‬ﻭ ‪ - ٨٠‬ﺗﻮﺑﻪ‪ .٣١:‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻨﺎﺑﺮ ﺁﻥ ﻛﻪ ﺭﺏ‪ ‬ﻓﻘﻂ ﺑﻪ ﺧﺪﺍ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻻﺯﻡ ﺑﻮﺩ‬ ‫ﻛﻪ ﲨﻊ ﺑﺴﺘﻪ ﻧﺸﻮﺩ ﻭﱃ ﺑﻨﺎﺑﺮ ﺍﻋﺘﻘﺎﺩ ﻛﻔﹼﺎﺭ ﲨﻊ ﺑﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻧﻪ ﺭﺍﺟﻊ ﺑﻪ ﻧﻔﺲ ﺍﻣﺮ ﻭ ﺣﻘﻴﻘﺖ‪ ،‬ﺘﺮ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺮﺍﻯ ﻧﻘﻞ ﻗﻮﻝ ﺁ‪‬ﺎ ﻭ ﺑﺮﺍﻯ ﺗﻔﻬﻴﻢ ﺟﺮﻳﺎﻥ ﲨﻊ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻋﺎﻯ ‪ .٤٨‬ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ »ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ‪ ...‬ﺭﺏ ﺍﻻﺭﺑﺎﺏ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺑ‪‬ﺎﻧﻴ‪‬ﻮﻥ = ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٧٩:‬ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﺭﺑ‪‬ﺎﻥ ﻭﺻﻒ ﺍﺳﺖ ﻣﺜﻞ ﻋﻄﺸﺎﻥ ﻭ ﺳﻜﺮﺍﻥ ﺑﻪ ﻣﻌﲎ ﺗﺮﺑﻴﺖ ﻛﻨﻨﺪﻩ ﻭ ﺁﻥ ﳐﺘﺎﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﻗﺎﻣﻮﺱ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ‬ ‫ﺱ ﺛﹶﻠ ﹶﺜﺔﹲ ﻓﹶﻌﺎِﻟﻢ‪ ‬ﺭ‪‬ﺑ‪‬ﺎِﻧﻰ‪ ‬ﻭ ‪‬ﻣ ‪‬ﺘ ‪‬ﻌﻠﱢﻢ‪ ‬ﻋ‪‬ﻠﻰ ﺳ‪‬ﺒﻴ ِﻞ ‪‬ﻧﺠ‪‬ﺎ ٍﺓ«‬ ‫ﻣﻰﺷﻮﺩ‪ :‬ﻭﻟﻴﻜﻦ ﺗﺮﺑﻴﺖ ﻛﻨﻨﺪﮔﺎﻥ ﺑﺎﺷﻴﺪ ﻛﻪ ﻛﺘﺎﺏ ﺭﺍ ﺗﻌﻠﻴﻢ ﻣﻰﻛﻨﻴﺪ ﻭ ﺩﺭﺱ ﻣﻰﺧﻮﺍﻧﻴﺪ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻢ ‪ .١٤٧‬ﻓﺮﻣﻮﺩﻩ »ﺍﹶﻟﹾﻨ‪‬ﺎ ‪‬‬ ‫ﻀﺮ‪‬ﻭ ‪‬ﻩ ﻗﹸ ﻠﹸﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ« ﺍﺯ ﺍﻳﻦ ﻧﻴﺰ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ‬ ‫ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﻣﺘﻌﻠﹼﻢ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺭﺑ‪‬ﺎﱏ ﻭﺻﻒ ﻭ ﺑﻪ ﻣﻌﲎ ﻣﺮﺑ‪‬ﻰ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺩﺭ ﺧﻄﺒﻪ ‪ .١٠٦‬ﺁﻣﺪﻩ »ﻓﹶﺎﺳ‪‬ﺘ‪‬ﻤِﻌ‪‬ﻮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺭ‪‬ﺑ‪‬ﺎِﻧﻴ‪ ‬ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﺃﹶﺣ‪ِ ‬‬ ‫ﺭﺑ‪‬ﺎﱏ ﻭﺻﻒ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺑﻌﻀﻰﻫﺎ ﺭﺑ‪‬ﺎﱏ ﻣﻨﺴﻮﺏ ﺑﻪ ﺭﺏ‪ ‬ﻭ ﺍﻟﻒ ﻭ ﻧﻮﻥ ﺑﺮﺍﻯ ﺗﻔﺨﻴﻢ ﻭ ﺗﻜﺜﲑ ﺍﺳﺖ ﻣﻪ ﺑﺮﺍﻯ ﻭﺻﻒ ﻣﺜﻞ ﳊﻴﺎﱏ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻛﺜﲑ ﺍﻟﻠﺤﻴﻪ ﺍﺳﺖ ﻭ ﺭﺑ‪‬ﺎﱏ ﻛﺴﻰ ﺍﺳﺖ ﳐﺼﻮﺹ ﺑﻪ ﺧﺪﺍ‬ ‫ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻏﲑ ﺍﻭ ﻣﺸﻐﻮﻝ ﻧﺸﻮﺩ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺍﳌﻴﺰﺍﻥ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﻣﻔﺮﺩﺍﺕ ﺩﺭ ﺿﻤﻦ ﭼﻨﺪ ﻭﺟﻪ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭﱃ ﻗﻮﻝ ﳎﻤﻊ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺻﺢ ﺍﺳﺖ ﻭ‬ ‫ﺑﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ‪‬ﺘﺰ ﻣﻰﺳﺎﺯﺩ‪.‬‬

‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﻣﺎﺋﺪﻩ ‪ ٤٤‬ﻭ ‪ .٦٣‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪.٧٩:‬‬

‫_______________________________________________‬ ‫ﺭﺑ‪‬ﻴﻮﻥ = ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٦:‬ﺭﺑ‪‬ﻰ ﺑﻜﺴﺮ ﺍﻭﻝ ﻣﺜﻞ ﺭﺑ‪‬ﺎﱏ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﳐﺼﻮﺹ ﺑﻪ ﺧﺪﺍ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻏﲑ ﺧﺪﺍ ﻣﺸﻐﻮﻝ ﻧﺸﻮﺩ ﺑﻘﻮﱃ‪ :‬ﺭﺑ‪‬ﻴﻮﻥ ﺑﻪ ﻣﻌﲎ ﻫﺰﺍﺭﺍﻥ ﻭ ﺭﺑ‪‬ﻰ ﺑﻪ ﻣﻌﲎ ﻫﺰﺍﺭ‬ ‫ﺍﺳﺖ‪ .‬ﻭ » ﹶﻛﹶﺎﻳ‪ ‬ﻦ« ﻛﻠﻤﻪ ﺗﻜﺜﲑ ﻣﻰﺑﺎﺷﺪ )ﺍﳌﻴﺰﺍﻥ( ﻳﻌﲎ‪ :‬ﭼﻪ ﺑﺴﺎ ﭘﻴﻐﻤﱪ ﻛﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﳐﺼﻮﺻﺎﻥ ﺧﺪﺍ ﳘﺮﺍﻩ ﻭﻯ ﻛﺎﺭﺯﺍﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺭﺑ‪‬ﻰ ﻭﺍﺣﺪ ﺭﺑ‪‬ﻴﻮﻥ ﺑﻪ ﻣﻌﲎ ﻫﺰﺍﺭﻥ ﻧﻔﺮ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺑﺢ = ﺳﻮﺩ‪] .‬ﺑﻘﺮﻩ‪ [١٦:‬ﻳﻌﲎ‪ :‬ﺩﺍﺩ ﻭ ﺳﺘﺪ ﺁ‪‬ﺎ ﺳﻮﺩ ﻧﺪﺍﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﲡﺎﺭﺕ ﻋﺎﺩﻯ ﻭ ﻣﺼﺎﺩﻳﻖ ﺩﻳﮕﺮﻯ ﺍﺯ ﻗﺒﻴﻞ ﻧﺘﺎﻳﺞ ﻋﻤﻞ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺗﻨﻬﺎ ﻳﻚ ﺩﻓﻌﻪ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺑﺺ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺍﻧﺘﻈﺎﺭ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺗﺮﺑ‪‬ﺺ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺗﺮﺑ‪‬ﺺ ﺍﻧﺘﻈﺎﺭ ﻛﺸﻴﺪﻥ ﺍﺳﺖ ﺑﺮﺍﻯ ﭼﻴﺰﻯ ﻣﺜﻞ ﺍﻧﺘﻈﺎﺭ ﻛﺸﻴﺪﻥ ﺑﺮﺍﻯ ﮔﺮﺍﱏ ﻳﺎ ﻓﺮﺍﻭﺍﱏ ﻣﺘﺎﻉ ﻳﺎ ﺑﺮﺍﻯ‬ ‫ﺍﻣﺮﻯ ﻛﻪ ﺣﺼﻮﻝ ﻭ ﻳﺎ ﺯﻭﺍﻝ ﺁﻥ ﳏ‪‬ﻞ ﺍﻧﺘﻈﺎﺭ ﺍﺳﺖ‪.‬‬ ‫]ﺗﻮﺑﻪ‪ .[٥٢:‬ﺑﮕﻮ ﺁﻳﺎ ﺑﺮﺍﻯ ﻣﺎ ﺟﺰ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻧﻴﻜﻰ ﺍﻧﺘﻈﺎﺭ ﻣﻰﻛﺸﻴﺪ؟ ]ﺑﻘﺮﻩ‪ .[٢٢٨:‬ﺯﻧﺎﻥ ﻃﻼﻕ ﺩﺍﺩﻩ ﺷﺪﻩ ﺳﻪ ﻗﺮﺀ )ﺣﻴﺾ( ﻣﻨﺘﻈﺮ ﻣﻰﻣﺎﻧﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﻋﺪﻩ ﺁ‪‬ﺎ ﲤﺎﻡ ﻣﻰﺷـﻮﺩ‪.‬‬ ‫]ﻃﻮﺭ‪ [٣١:‬ﺑﮕﻮ ﻣﻨﺘﻈﺮ ﲟﺎﻧﻴﺪ ﻣﻦ ﺑﺎ ﴰﺎ ﺍﺯ ﻣﻨﺘﻈﺮﺍﱎ‪] .‬ﻃﻮﺭ‪ .[٣٠:‬ﺭﻳﺐ ﺑﻪ ﻣﻌﲎ ﻗﻠﻖ ﻭ ﺍﺿﻄﺮﺍﺏ ﻭ ﻣﻨﻮﻥ ﺑﻪ ﻣﻌﲎ ﻣﺮﮒ ﺍﺳﺖ ﺭﻳﺐ ﺍﳌﻨﻮﻥ ﻳﻌﲎ ﺁﺷﻔﺘﮕﻰ ﻣﺮﮒ ﻳﻌـﲎ‪ :‬ﺑﻠﻜـﻪ‬ ‫ﻣﻰﮔﻮﻳﻨﺪ ﺷﺎﻋﺮ ﺍﺳﺖ ﻣﻨﺘﻈﺮ ﻣﺮﮒ ﺍﻭ ﺑﺎﺷﻴﻢ ﺗﺎ ﻣﺮﮒ ﻭﻯ ﺩﺭ ﺭﺳﺪ ﻭ ﻧﺎﻡ ﻭ ﻫﺪﻓﺶ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻠﹼﻴﻪ ﻣﻮﺍﺭﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﱳ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬

‫ﺭﺑﻂ = ﺑﺴﱳ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ »ﺭﺑﻂ ﺍﻟﺸﻴﺌﻰ ﺭﺑﻄ ﹰﺎ‪ :‬ﺍﻭﺛﻘﻪ ﻭ ﺷﺪ‪‬ﻩ« ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٠٠‬ﺁﻝ ﻋﻤﺮﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺑﻂ ﺑﻪ ﻣﻌﲎ ﺑﺴﱳ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻨﺪ »ﺭﺑﻂ‬ ‫ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﺼﱪ« ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺻﱪ ﻗﻠﺐ ﺍﻭ ﺭﺍ ﺑﺴﺖ ﻳﻌﲎ ﳏﻜﻢ ﻛﺮﺩ‪.‬‬ ‫]ﻛﻬﻒ‪ .[١٤:‬ﻳﻌﲎ ﺩﳍﺎﻳﺸﺎﻥ ﺭﺍ ﻗﻮﻯ ﻛﺮﺩﱘ ﻛﻪ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺁﲰﺎﻥﻫﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﻗﺼﺺ‪.[١٠:‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٢٠٠:‬‬ ‫»ﺍِﺻِﺒﺮ‪‬ﻭﺍ« ﺻﱪ ﻓﺮﺩﻯ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﻭ )ﺻﺎِﺑﺮ‪‬ﻭﺍ« ﺑﻪ ﺻﱪ ﺩﺳﺘﻪ ﲨﻌﻰ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻭ »ﺭﺍﺑِﻄﹸﻮﺍ« ﺍﺯ ﻣﺮﺍﺑﻄﻪ ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺍﳚﺎﺩ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥ ﻧﲑﻭﻫﺎ ﻭ ﺍﻓﻌﺎﻝ ﺟﺎﻣﻌﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ‬ ‫ﺐ ﻋ‪‬ﻠﹶﻴ ِﻪ« ﻳﻌﲎ ﺑﺮ ﻛﺎﺭ ﻣﻮﺍﻇﺒﺖ ﻛﺮﺩ‪.‬‬ ‫ﻂ ﺍﹾﻟ ﹶﺎ ‪‬ﻣ ‪‬ﺮ‪ :‬ﻭﺍ ﹶﻇ ‪‬‬ ‫ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ »ﺭﺍ‪‬ﺑ ﹶ‬ ‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﻯ ﻣﻮﻣﻨﺎﻥ ﺍﺯ ﺣﻴﺚ ﻓﺮﺩ ﻭ ﻋﻤﻮﻡ ﺧﻮﻳﺸﱳﺩﺍﺭ ﺑﺎﺷﻴﺪ ﻭ ﻣﻴﺎﻥ ﺧﻮﻳﺶ ﺭﺑﻂ ﺍﳚﺎﺩ ﻛﻨﻴﺪ ﻭ ﻣﻮﺍﻇﺐ ﻫﻢ ﺑﺎﺷﻴﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﺗﺎ ﺭﺳﺘﮕﺎﺭ ﺷﻮﻳﺪ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﻣﺮﺍﺑﻄﻪ ﻭ ﻣﺎﻧﺪﻥ ﺩﺭ ﺳﺮ ﺣﺪﺍﺕ ﺑﺮﺍﻯ ﺣﻔﻆ ﳑﻠﻜﺖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻌﻨﺎﻯ ﺩﺭﺳﱴ ﻧﻴﺴﺖ ﻭ ﺁﻳﺎﺕ ﻣﺎﻗﺒﻞ ﺩﺭﺑﺎﺭﻩ ﺟﻨﮓ ﻧﻴﺴﺖ ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﻣﺎﻧﺪﻥ ﺩﺭ‬ ‫ﻣﺮﺯﻫﺎ ﺭﺍ ﻣﺮﺍﺑﻄﻪ ﮔﻮﻳﻨﺪ ﻭﱃ ﺁﻳﻪ ﺩﺭ ﺻﺪﺩ ﺁﻥ ﻧﻴﺴﺖ‪.‬‬ ‫]ﺍﻧﻔﺎﻝ‪ .[٦٠:‬ﺭﺑﺎﻁ ﻣﺜﻞ ﺭﺑﻂ ﺑﻪ ﻣﻌﲎ ﺑﺴﱳ ﺍﺳﺖ ﺭﺑﺎﻁ ﺍﳋﻴﻞ ﻳﻌﲎ ﺫﺧﲑﻫﺊ ﺍﺳﺒﺎﻥ‪ .‬ﺩﺭ ﻛﺸﺎﻑ ﮔﻔﺘﻪ‪ :‬ﺭﺑﺎﻁ ﻧﺎﻡ ﺍﺳﺒﺎﻥ ﺫﺧﲑﻩ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﲨﻊ ﺭﺑﻴﻂ ﺑﺎﺷﺪ ﻧﺎﮔﻔﺘﻪ‬ ‫ﳕﺎﻧﺪ‪ :‬ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺑﲔ ﺍﻻﺛﻨﲔ ﻣﺮﺍﺩ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺷﺎﻳﺪ ﺗﺄﻛﻴﺪ ﻭ ﻣﺒﺎﻟﻐﻪ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻳﻌﲎ ﺑﺮﺍﻯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺩﴰﻨﺎﻥ ﺁﻥ ﭼﻪ ﺑﺘﻮﺍﻧﻴﺪ ﺍﺯ ﻧﲑﻭ ﻭ ﺫﺧﲑﻩ ﺍﺳﺒﺎﻥ ﺟﻨﮕﻰ‪ ،‬ﺁﻣﺎﺩﻩ ﻛﻨﻴﺪ‪) .‬ﻳﺎ‬ ‫ﺍﺳﺒﺎﻥ ﺫﺧﲑﻩ ﺷﺪﻩ ﺁﻣﺎﺩﻩ ﻛﻨﻴﺪ(‪.‬‬ ‫_______________________________________________‬ ‫ﺭ‪‬ﺑ‪‬ﻊ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﻳﻚ ﭼﻬﺎﺭﻡ‪] .‬ﻧﺴﺎﺀ‪ .[١٢:‬ﻳﻌﲎ ﺑﺮﺍﻯ ﺯﻧﺎﻥ ﺍﺳﺖ ﭼﻬﺎﺭ ﻳﻚ ﻣﺎﻩ ﺗﺮﻙ ﴰﺎ ﺍﮔﺮ ﴰﺎ ﺭﺍ ﻓﺮﺯﻧﺪ ﻧﺒﺎﺷﺪ‪ .‬ﺍﺭﺑﻊ‪ :‬ﭼﻬﺎﺭ‪ .‬ﳓﻮ ]ﻧﺴﺎﺀ‪ .[١٥:‬ﺑﺮ ﺁ‪‬ﺎ ﭼﻬﺎﺭ ﻧﻔـﺮ ﺍﺯ‬ ‫ﺧﻮﺩﺗﺎﻥ ﮔﻮﺍﻩ ﮔﲑﻳﺪ‪.‬‬ ‫ﺭﺑﺎﻉ‪ :‬ﭼﻬﺎﺭ ﭼﻬﺎﺭ ﺑﻪ ﻗﻮﻝ ﳓﻮﻯﻫﺎ ﺍﺯ ﺍﺭﺑﻌﺔ ﺍﺭﺑﻌﺔ ﻣﻌﺪﻭﻝ ﺍﺳﺖ‪] .‬ﻧﺴﺎﺀ‪ .[٣:‬ﺗﻔﺴﲑ ﺁﻳﻪ ﺩﺭ »ﺛﻼﺙ« ﮔﺬﺷﺖ‪] .‬ﻓﺎﻃﺮ‪ .[١:‬ﲝﺚ ﻣﻔﺼ‪‬ﻞ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻨﺢ« ﮔﺬﺷﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﲟﺎ = ]ﺣﺠﺮ‪ .[٢:‬ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻡ ﻋﺎﺻﻢ »ﺭﲟﺎ« ﺭﺍ ﳐﻔﹼﻒ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﺸﺪ‪‬ﺩ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ )ﳎﻤﻊ( ﺭﺏ‪ ‬ﻭ ﺭﺑ‪‬ﺔ ﻭ ﺭﺑ‪‬ﻤﺎ ﺣﺮﻑ ﺟﺮ‪ ‬ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﳐﻔﻒ ﺁﻳﺪ )ﺍﻗﺮﺏ( ﻳﻌﲎ‪ :‬ﺍﻯ ﺑﺴﺎ ﻛﻪ‬ ‫ﻛﻔﹼﺎﺭ ﺁﺭﺯﻭ ﻛﻨﻨﺪ ﺍﻯ ﻛﺎﺵ ﻣﺴﻠﻤﺎﻥ ﻣﻰﺑﻮﺩﻧﺪ‪.‬‬

‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫_______________________________________________‬ ‫ﺭﺑﻮ = ﺯﻳﺎﺩﺕ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٧٥‬ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ ﺍﺻﻞ ﺭﺑﺎ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﺍﺳﺖ ﮔﻮﻳﻨﺪ »ﺭﺑﺎﻳﺮﺑﻮ« ﻳﻌﲎ ﺯﻳﺎﺩ ﺷﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ »ﺭ‪‬ﺑ‪‬ﺎ ﺍﻟﹾﻤﺎ ﹸﻝ ‪‬ﻳﺮ‪‬ﺑ‪‬ﻮ ﺭ‪‬ﺑ‪‬ﻮﹰﺍ ‪‬ﻭ ﺭِﺑ‪‬ﺎ ًﺀ‪ :‬ﺯﺍ ‪‬ﺩ ‪‬ﻭ‬ ‫ﻧ‪‬ﻤﺎ« ﻳﻌﲎ ﻣﺎﻝ ﺯﻳﺎﺩ ﺷﺪ ﻭ ﳕﻮ ﻛﺮﺩ‪ .‬ﺭﺍﻏﺐ ﺯﻳﺎﺩﺕ ﻭ ﺑﺎﻻ ﺁﻣﺪﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[٢٧٦:‬ﺧﺪﺍ ﺭﺑﺎ ﺭﺍ ﭘﺎﳝﺎﻝ ﻭ ﺻﺪﻗﺎﺕ ﺭﺍ ﺯﻳﺎﺩﺕ ﻣﻰﺩﻫﺪ ﻭ ﻣﻰﺭﻭﻳﺎﻧﺪ‪.‬‬ ‫ﺖ« ﺑﺎﻻ ﺁﻣﺪﻥ ﻭ ﺍﻧﺘﻔﺎﺥ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺁﻣﺪﻥ ﺑﺎﺭﺍﻥ ﺑﻪ ﺍﻫﺘﺰﺍﺯ ﺁﻣﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺁﻣﺪﻥ ﲬﲑ ﺑﺎﻻ ﻣﻰﺁﻳﺪ ﻭ ﻫﺮ ﮔﻴﺎﻩ ‪‬ﺠﺖﺍﻧﮕﻴﺰ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﺪ‬ ‫]ﺣﺞ‪ .[٥:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻻﺯﻡ ﺍﺳﺖ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ‪:‬‬ ‫‪] -١‬ﻣﺆﻣﻨﻮﻥ‪.[٥٠:‬‬ ‫ﺭﺑﻮﻩ ﺑﻪ ﻣﻌﲎ ﺗ‪‬ﭙﻪ ﻭ ﺑﻠﻨﺪﻯ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ :‬ﺭﺑﻮﻩ )ﺑﻀﻢ ﻭ ﻓﺘﺢ ﻭ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﻭ ﺭﺍﺑﻴﻪ ﺑﻪ ﻣﻌﲎ ﺯﻣﲔ ﺑﻠﻨﺪ ﺍﺳﺖ‪ .‬ﳓﻮ ]ﺑﻘﺮﻩ‪ .[٢٦٥:‬ﻳﻌﲎ ﻣﺎﻧﻨﺪ ﺑﺎﻏﻰ ﺍﺳﺖ ﺩﺭ‬ ‫ﺯﻣﲔ ﺑﻠﻨﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻋﻴﺴﻰ ﻭ ﻣﺎﺩﺭﺵ ﻣﺮﱘ ﺭﺍ ﻧﺸﺎﻧﻪ ﻗﺪﺭﺕ ﺧﻮﺩ ﮔﺮﺩﺍﻧﺪﱘ ﻭ ﺁﻥ ﺩﻭ ﺭﺍ ﺩﺭ ﻣﻜﺎﻥ ﺑﻠﻨﺪﻯ ﻭ ﺯﻣﲔ ﻣﺮﺗﻔﻌﻰ ﻛﻪ ﻗﺮﺍﺭﮔﺎﻩ ﻭ ﺁﺏ ﺟﺎﺭﻯ ﺩﺍﺷﺖ ﺳﺎﻛﻦ‬ ‫ﻛﺮﺩﱘ‪.‬‬ ‫ﻭﻻﺩﺕ ﻋﻴﺴﻰ ﻭ ﺯﺍﺋﻴﺪﻥ ﻣﺮﱘ ﻫﺮ ﺩﻭ ﺍﺯ ﻃﺮﻳﻖ ﻏﲑ ﻋﺎﺩﻯ ﺍﺳﺖ ﻟﺬﺍ ﻳﻚ ﺁﻳﻪ ﴰﺮﺩﻩ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﱘ ﻭ ﻋﻴﺴﻰ ﺩﺭ ﺯﻣﲔ ﻣﺮﺗﻔﻌﻰ ﺳﺎﻛﻦ ﺷﺪﻩﺍﻧﺪ ﺩﺭ ﳎﻤﻊ‬ ‫ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﻓﻼﺕ ﻓﻠﺴﻄﲔ ﺍﺳﺖ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺩﻣﺸﻖ ﻭ ﻣﺼﺮ ﻭ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺍﺳﺖ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺻﺎﺣﺐ ﺍﳌﻨﺎﺭ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﻗﻮﱃ ﻫﺴﺖ ﻛﻪ ﺷﺎﻳﺪ ﺩﺭ »ﻋﻴﺴﻰ« ﻧﻘﻞ ﺷﻮﺩ‪.‬‬ ‫‪] -٢‬ﺣﺎﻗﺔ‪ .[١٠:‬ﺭﺍﺑﻴﺔ ﺑﻪ ﻣﻌﲎ ﺯﺍﻳﺪﻩ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺷﺪﻳﺪ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻋﻘﻮﺑﱴ ﺷﺪﻳﺪ ﮔﺮﻓﺖ‪.‬‬ ‫‪] -٣‬ﺭﻋﺪ‪» .[١٧:‬ﺭﺍﺑِﻴﹰﺎ« ﺻﻔﺖ ﺯﺑﺪ ﺍﺳﺖ ﻳﻌﲎ ﺳﻴﻞ ﻛﻔﻰ ﺑﺎﻻ ﺁﻣﺪﻩ ﺑﺮﺩﺍﺷﺖ‪.‬‬ ‫‪] -٤‬ﳓﻞ‪ .[٩٢:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺭﰉ ﺯﻳﺎﺩﺕ ﻳﺎﻓﺘﻪ ﻭ ﺛﺮﻭﲤﻨﺪ ﺍﺳﺖ ﻳﻌﲎ ﺳﻮﮔﻨﺪﻫﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻣﺎﻳﻪ ﻓﺮﻳﺐ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻴﺪ ﻛﻪ ﺗﺎ ﺍﻣ‪‬ﱴ ﺛﺮﻭﲤﻨﺪﺗﺮ ﺍﺯ ﺍﻣﺖ ﺩﻳﮕﺮ ﺑﺎﺷﻴﺪ ﺍﻣﺖ ﺛﺮﻭﲤﻨﺪﺗﺮ ﺷﻮﻧﺪﻩ‬ ‫ﳘﺎﻥ ﺻﺎﺣﺒﺎﻥ ﻗﺴﻢ ﺩﺭﻭﻍ ﺍﺳﺖ ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺑﺎ ﻗﺴﻢﻫﺎﻯ ﺩﺭﻭﻍ ﻣﻰﺧﻮﺍﻫﻴﺪ ﴰﺎ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﺎﻟﺪﺍﺭﺗﺮ ﺑﺎﺷﻴﺪ‪.‬‬ ‫‪] -٥‬ﺍﺳﺮﺍﺀ‪» .[٢٤:‬ﺭﺑ‪‬ﻴﺎﱏ« ﺍﺯ ﺭﺑﻮ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﺩﺍﺩﻥ ﻭ ﺑﺰﺭﮒ ﻛﺮﺩﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍﻳﺎ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻡ ﺭﲪﺖ ﻓﺮﺳﺖ ﻛﻪ ﺁﻥ ﺩﻭ ﻣﺮﺍ ﺩﺭ ﺻﻐﺮ ﺳ‪‬ﻦ ﺑﺰﺭﮒ ﻛﺮﺩﻧﺪ ﳘﭽﻨﲔ‬ ‫ﺍﺳﺖ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ .[١٨:‬ﺁﻳﺎ ﺗﻮ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺧﻮﺩ ﺑﺰﺭﮒ ﻧﻜﺮﺩﱘ‪.‬‬ ‫ﻣﻌﺎﻣﻠﻪ ﺭﺑﻮﻯ ﺭﺍ ﺍﺯ ﺁﻥ ﺭﺑﺎ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻳﺎﺩﺕ ﻫﺴﺖ ﻭ ﺭﺑﺎ ﺑﻪ ﺿﺮﻭﺭﺕ ﻗﺮﺁﻥ ﻭ ﺩﻳﻦ ﻣﺒﲔ ﺍﺳﻼﻡ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺭﺑﺎ ﺧﻮﺭﻧﺪﻩ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ ﻭ ‪‬ﺪﻳﺪ ﻗﺮﺁﻥ ﺩﺭﺑـﺎﺭﻩ ﺁﻥ‬ ‫ﺑﺴﻴﺎﺭ ﺳﺨﺖ ﺍﺳﺖ‪ .‬ﺁﻣﺪﻩ ]ﺑﻘﺮﻩ‪ .[٢٧٥:‬ﺍﻳﻦ ﳘﺎﻥ ﻭﻋﺪﻩ ﺻﺮﻳﺢ ﺁﺗﺶ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﺭﺑﺎﺧﻮﺍﺭ‪ .‬ﳘﭽﻨﲔ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﻭ ﺁﻳﻪ ‪ .١٣٠‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺻﺮﻳﺢ ﺁﻳﺎﺗﻰ ﻛﻪ ﲨﻠﻪ »ﻳ‪‬ﺄﻛﹸ ﻠﹸﻮ ﹶﻥ ﺍﻟﺮ‪‬ﺑﺎ« »ﻻ ﺗ‪‬ﺄﻛﹸﻠﹸﻮﺍ ﺍﻟﺮ‪‬ﺑﺎ« ﺩﺍﺭﻧﺪ ﺍﺧﺘﺼﺎﺹ ﺣﺮﻣﺖ ﺭﺑﺎ ﺑﺮ ﺭﺑﺎﺧﻮﺍﺭ ﺍﺳﺖ ﻧﻪ ﺭﺑﺎ ﺩﻫﻨﺪﻩ ﳘﭽﻨﲔ ﺍﺳﺖ ﻇﻬﻮﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪ ،‬ﺭﻭﺯﻯ ﺑﺎ ﻳﻜﻰ‬ ‫ﺍﺯ ﻣﺮﺍﺟﻊ ﺻﺤﺒﺖ ﻣﻰﻛﺮﺩﻡ ﻛﻪ ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﺑﺮ ﺣﺮﻣﺖ ﺭﺑﺎ ﺩﺍﺩﻥ ﺩﻟﻴﻞ ﺩﺍﺭﱘ ﻳﺎ ﻧﻪ؟ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻳﻪ »ﹶﺍ ‪‬ﺣﻞﱠ ﺍﻟ ﻠﹼ ‪‬ﻪ ﺍ ﹾﻟ‪‬ﺒ ‪‬ﻴ ‪‬ﻊ ‪‬ﻭ ‪‬ﺣﺮ‪ ‬ﻡ ﺍﻟﺮ‪‬ﺑﺎ« ﺑﻪ ﻃﻮﺭ ﺍﻃﻼﻕ ﺑﺮ ﺣﺮﻣﺖ ﻫﺮ ﺩﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻭﱃ‬ ‫ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻟﱢﺒﺎ« ﳘﺎﻥ ﺯﻳﺎﺩﺕ ﺑﺎﺷﺪ ﻧﻪ ﻣﻌﺎﻣﻠﻪ ﺷﺎﻳﺪ ﻇﻬﻮﺭﺵ ﺩﺭ ﺭﺑﺎ ﺧﻮﺍﺭ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ ﻣﻌﺎﻣﻠﻪ ﺑﺎﺷﺪ ﺷﺎﻣﻞ ﺣﺮﻣﺖ ﺭﺑﺎ ﺩﺍﺩﻥ ﻭ ﮔﺮﻓﱳ ﻫﺮ ﺩﻭ ﺍﺳﺖ ﻭ ﺩﺭ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ‬ ‫ﺛﺎﺑﺖ ﺍﺳﺖ ﻛﻪ ﺩﺍﺩﻥ ﺭﺑﺎ ﻣﺎﻧﻨﺪ ﮔﺮﻓﱳ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﺑﻮﺍﺏ ﺍﻟﺮﺑﺎ ﺑﺎﺏ ‪ ٤‬ﺭﻭﺍﻳﺎﺗﻰ ﺩﺭﺑﺎﺭﻩ ﮔﺮﻓﱳ ﺭﺑﺎ ﻭ ﺩﺍﺩﻥ ﺁﻥ ﻭ ﻧﻮﺷﱳ ﻭ ﮔﻮﺍﻫﻰ ﺑﺮ ﺁﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﮔﲑﻧﺪﻩ ﺭﺑﺎ ﻭ‬ ‫ﺴ ﹰﺔ ﺁﻛِﻠﹶﻪ‪ ،‬ﻭ‬ ‫ﺩﻫﻨﺪﻩ ﺁﻥ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﺩﻭ ﺷﺎﻫﺪ ﺁﻥ ﳘﻪ ﺩﺭ ﮔﻨﺎﻩ ﺑﺎ ﻫﻢﺍﻧﺪ ﻭ ﻧﻴﺰ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓِﻰ ﺍﻟﺮ‪‬ﺑﺎ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫ﻣ‪‬ﻮ‪‬ﻛﱢﻠﹶﻪ‪ ،‬ﻭ ﺷﺎ ِﻫ ‪‬ﺪ‪‬ﻳ ‪‬ﻪ ﻭ ﻛﺎِﺗ‪‬ﺒ ‪‬ﻪ«‬ ‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭ ﳎﻤﻊ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﻧﺎﻣﺎﻧﺪ‪ :‬ﺭﺑﺎ ﺩﺭ ﺍﺩﻳﺎﻥ ﭘﻴﺸﲔ ﻧﻴﺰ ﲢﺮﱘ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻋﺼﻴﺎﻥ ﻳﻬﻮﺩ ﻓﺮﻣﻮﺩﻩ ]ﻧﺴﺎﺀ‪.[١٦١:‬‬ ‫_______________________________________________‬ ‫ﺭﺗﻊ = ]ﻳﻮﺳﻒ‪ .[١٢:‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﺯﻳﺪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺭﺗﻊ ﺑﻪ ﻣﻌﲎ ﮔﺮﺩﺵ ﺍﺳﺖ ﺧﻮﺩﺵ ﻧﻴﺰ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﮔﺮﺩﺵ ﺍﺳﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ‬ ‫ﺍﺳﺖ‪ :‬ﺍﻭ ﺭﺍ ﻓﺮﺩﺍ ﺑﺎ ﻣﺎ ﺑﻔﺮﺳﺖ ﺗﺎ ﮔﺮﺩﺵ ﻭ ﺑﺎﺯﻯ ﳕﺎﻳﺪ‪.‬‬ ‫ﺖ ﻣﺎﺷﺎ َﺀﺕ‪ ،‬ﺧﺮ‪‬ﺟ‪‬ﻨﺎ ‪‬ﻧ ‪‬ﺮ‪‬ﺗ ‪‬ﻊ‬ ‫ﺖ ﺍﻟﹾﻤﺎ ِﺷ‪‬ﻴ ﹸﺔ‪ :‬ﹶﺍ ﹶﻛ ﹶﻠ ‪‬‬ ‫ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺗﻨﻌﻢ ﻭ ﺗﻠﺬﺫ ﮔﻔﺘﻪ ﻭ ﻧﻴﺰ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺭﺩﻥ ﻭ ﺁﺷﺎﻣﻴﺪﻥ ﭼﻬﺎﺭ ﭘﺎﺳﺖ ﺩﺭ ﻓﺮﺍﻭﺍﱏ ﻭ ﻭﺳﻌﺖ‪ .‬ﺻﺤﺎﺡ ﻣﻰﮔﻮﻳﺪ » ‪‬ﺭ‪‬ﺗ ‪‬ﻌ ِ‬ ‫ﻯ ﻧﻨﻌﻢ ﻭ ﻧﻠﻬﻮ« ﻳﻌﲎ ﭼﻬﺎﺭ ﭘﺎ ﺁﻥ ﭼﻪ ﻣﻰﺧﻮﺍﺳﺖ ﲞﻮﺭﺩ‪ ،‬ﺑﲑﻭﻥ ﺷﺪﱘ ﻟﺬﺕ ﻣﻰﺑﺮﱘ ﻭ ﺑﺎﺯﻯ ﻣﻰﻛﺮﺩﱘ‪.‬‬ ‫ﺐ ﹶﺍ ‪‬‬ ‫‪‬ﻭ ‪‬ﻧ ﹾﻠ ‪‬ﻌ ‪‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺍﺻﻞ ﺁﻥ ﻋﻠﻒ ﺧﻮﺭﺩﻥ ‪‬ﺎﺋﻢ ﻭ ﺩﺭ ﻛﺜﺮﺕ ﺍﻛﻞ ﺍﻧﺴﺎﻥ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ‪ .‬ﻭ ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻌﲎ ﮔﺮﺩﺵ ﻭ ﺗﻨ‪‬ﻌﻢ ﻭ‬ ‫ﺴ ِﻪ ﻓِﻰ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎﺍﻟ ﱡﺬﻝﱠ‪ «...‬ﺩﺭ ﺻﺤﻴﻔﻪ ﺷﺠﺎﺩﻳﻪ ﺩﻋﺎﻯ ‪ ٢٠‬ﺁﻣﺪﻩ »ﹶﻓﺎِﺫﺍ ﻛﺎ ﹶﻥ ﻋ‪‬ﻤ‪‬ﺮﻯ‬ ‫ﺗﻠﺬﺫ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٢٦‬ﺁﻣﺪﻩ » ‪‬ﻭ ﻣ‪‬ﻦ ﺍﺳ‪‬ﺘ‪‬ﻬﺎ ﹶﻥ ﺑِﺎﻻﹶﻣ‪‬ﺎ‪‬ﻧ ِﺔ ‪‬ﻭ ‪‬ﺭ‪‬ﺗ ‪‬ﻊ ﻓِﻰ ﺍﳋِﻴﺎ‪‬ﻧ ِﺔ‪ ...‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺍ ‪‬ﺣﻞﱠ ‪‬ﺑ‪‬ﻨ ﹾﻔ ِ‬ ‫ﻚ«‬ ‫‪‬ﻣﺮ‪‬ﺗ‪‬ﻌﺎﹰﻟِﻠﺸ‪‬ﻴﻄﺎ ِﻥ ﻓﹶﺎﻗﺒِﻀ‪‬ﲎ ﺍِﻟﹶﻴ ‪‬‬ ‫ﻛﻠﻤﻪ ﻓﻮﻕ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺗﻖ = ﺑﺴﱳ ﻭ ﻣﻨﻈﹼﻢ ﻛﺮﺩﻥ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ » ‪‬ﺭ‪‬ﺗ ﹶﻘ ‪‬ﻪ ﺭ‪‬ﺗ‪‬ﻘ ﹰﺎ‪ :‬ﺳﺪ‪ ‬ﻩ ‪‬ﻭ ﹶﺍ ﹾﻏ ﹶﻠ ﹶﻘ ‪‬ﻪ« ﮔﻮﻳﻨﺪ » ‪‬ﺭ ‪‬ﺟﻞﹲ ﺭﺍِﺗﻖ‪ ‬ﻭ ﻓﺎِﺗﻖ‪ «‬ﻳﻌﲎ ﻣﺮﺩﻯ ﮔﺮﻩﺯﻥ ﻭ ﮔﺸﺎﻳﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻧﺒﻴﺎﺀ‪.[٣٠:‬‬ ‫ﺭﺗﻖ ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻭ ﻓﺘﻖ ﭼﻨﺎﻥ ﻛﻪ ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﮔﺸﻮﺩﻥ ﻭ ﺑﺎﺯ ﻛﺮﺩﻥ ﻭ ﺿﺪ‪ ‬ﺭﺗﻖ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺁﲰﺎﻥﻫﺎ ﻭ ﺯﻣﲔ ﺍﺑﺘﺪﺍ ﺑﺴﺘﻪ ﻭ ﺩﺭﻫﻢ ﻓﺮﻭ‬ ‫ﺕ« ﲨﻊ ﳏﻠﹼﻰ ﺑﺎﻟﻒ ﻭ ﻻﻡ ﻣﻔﻴﺪ‬ ‫ﺭﻓﺘﻪ ﻭ ﺑﺎﻻﺧﺮﻩ ﻣﺜﻞ ﮔﻠﻮﻟﻪ ﻭ ﻳﻚ ﭼﻴﺰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺳﭙﺲ ﺑﻮﺳﻴﻠﻪ ﻓﺘﻖ ﻭ ﺑﺎﺯ ﻛﺮﺩﻥ ﻭ ﺍﳚﺎﺩ ﻓﻮﺍﺻﻞ ﻣﻴﺎﻥ ﺫﺭ‪‬ﺍﺕ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺩﺭ ﺁﻣﺪﻩﺍﻧﺪ‪» .‬ﺍﹶﻟﺴ‪‬ﻤﻮﺍ ِ‬ ‫ﻋﻤﻮﻡ ﻭ ﺷﺎﻣﻞ ﲤﺎﻡ ﺁﲰﺎ‪‬ﺎ ﻭ ﻛﻬﻜﺸﺎ‪‬ﺎﺳﺖ ﻧﻪ ﻓﻘﻂ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ‬ﺯﻣﲔ‪ .‬ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ‬ﺯﻣﲔ ﺑﺎﺷﺪ ﺑﻨﺎﺑﺮ ﺍﺩ‪‬ﻟﻪ ﺩﻳﮕﺮ‪ ،‬ﳎﻤﻮﻉ ﻋﺎﱂ ﺑﻮﺍﺳﻄﻪ ﺭﺗﻖ ﻭ ﻓﺘﻖ ﺑﻪ ﭼﻨﲔ ﻭﺿﻌﻰ ﺁﻣﺪﻩ‬ ‫ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﳘﺎﻥ ﺭﺗﻖ ﺁﲰﺎﻥﻫﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﻓﺼﻠﺖ ﺁﻣﺪﻩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٢٠٩‬ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﻓﻮﻕ ﭼﻨﲔ ﺁﻣﺪﻩ ﺍﺳﺖ » ﹶﻓ ﹶﻄ ‪‬ﺮ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺍﹶﻃﺒﺎﻗ ﹰﺎ ﻓﹶﻔﹶﺘ‪ ‬ﹶﻘﻬ‪‬ﺎ ﺳ‪‬ـ ‪‬ﺒ ‪‬ﻊ‬ ‫ﺕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﺭ‪‬ﺗ‪‬ﺘﺎﻗِﻬﺎ« ﻳﻌﲎ ﺍﺯ ﺁﻥ ﭘﻮﺳﺘﻪ ﺟﺎﻣﺪ ﻃﺒﻘﺎﺗﻰ ﺷﻜﺎﻓﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ ﻭ ﻫﻔﺖ ﺁﲰﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺭﺗﻖ ﻭ ﺩﺭ ﻫﻢ ﻓﺮﻭ ﺭﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻭﱃ ﺳﺨﻦ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ‬ ‫ﺳ‪‬ﻤﻮﺍ ٍ‬ ‫ﺖ ﺍﹶﺑ‪‬ﻮﺍﺑِﻬﺎ«‪.‬‬ ‫ﻕ ﺻ‪‬ﻮﺍ ِﻣ ‪‬‬ ‫ﺍﻟﺴﻼﻡ« ﺩﺭﺑﺎﺭﻩ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ‬ﺯﻣﲔ ﺍﺳﺖ ﻭ ﺍﻳﻀﹰﺎ ﺩﺭ ﺧﻄﺒﻪ ‪ ٨٩‬ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﹶﻓ‪‬ﺘ ‪‬ﻖ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ ِﻻﺭ‪‬ﺗ‪‬ﺘﺎ ِ‬ ‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺍﻳﻦ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﲤﺎﻡ ﻛﺮﺍﺕ ﻭ ﻣﻨﻈﻮﻣﻪﻫﺎﻯ ﻋﺎﱂ ﻭ ﺯﻣﲔ ﻣﺎ ﺩﺭ ﺁﻏﺎﺯ ﺧﻠﻘﺖ ﳘﻪ ﻳﻚ ﭼﻴﺰ ﻓﺸﺮﺩﻩ ﻭ ﳏﻜﻢ ﺑﻮﺩﻩﺍﻧﺪ ﺧﺪﺍ ﺑﻮﺳﻴﻠﻪ ﺍﻧﺒﺴﺎﻁ ﺗﺪﺭﳚﻰ ﺁ‪‬ﺎ ﺑﺪﻳﻦ‬ ‫ﺽ« ﻛﻪ ﺩﺭ ﺳﻮﺭﻩﻫﺎﻯ ﺍﻧﻌﺎﻡ‪ ،١٤:‬ﻳﻮﺳﻒ‪ ،١٠١:‬ﺍﺑﺮﺍﻫﻴﻢ‪ ،١٠:‬ﻓﺎﻃﺮ‪ ،١:‬ﺯﻣﺮ‪ ،٤٦:‬ﺷﻮﺭﻯ‪ .١١:‬ﺁﻣﺪﻩ ﻣﺒﻴ‪‬ﻦ ﺍﻳﻦ ﺣﻘﻴﻘﺖ‬ ‫ﺕ ِﻭ ﺍ ﹶﻻ ‪‬ﺭ ِ‬ ‫ﺷﻜﻞ ﻭ ﻧﻈﻢ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭﺻﻒ »ﻓﺎ ِﻃ ِﺮ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬ ‫ﺍﺳﺖ ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺴﺘﻪ ﺍﺑﺘﺪﺍﺋﻰ ﺑﻮﺳﻴﻠﻪ ﺷﻜﺎﻓﺘﻪ ﺷﺪﻥ ﺑﻪ ﺁﲰﺎﻥﻫﺎ ﻭ ﺯﻣﲔ ﺗﺒﺪﻳﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺗﻞ = ]ﻣﺰ‪‬ﻣﻞ‪ .[٤:‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺗﺮﺗﻴﻞ ﺑﻴﺎﻥ ﻛﺮﺩﻥ ﺍﺳﺖ ﺑﺎﺗﺄﱏ ﻭ ﺗﺪﺭﻳﺞ‪ .‬ﻭ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺮﻣﻮﺩ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺗﺮﺗﻴﻞ‬ ‫ﲞﻮﺍﻥ‪ .‬ﮔﻔﺖ ﺗﺮﺗﻴﻞ ﻳﻌﲎ ﭼﻪ؟ ﻓﺮﻣﻮﺩ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻭ ﺁﺷﻜﺎﺭ ﻛﻦ ﻭ ﺁﻥ ﺭﺍ ﻣﺎﻧﻨﺪ ﺧﺮﻣﺎﻯ ﺧﺮﺍﺏ ﭘﺮﺍﻛﻨﺪﻩ ﻧﻜﻦ ﻭ ﻫﻢ ﭼﻮﻥ ﺷﻌﺮ ﺗﻜﻪ ﺗﻜﻪ ﻣﻨﻤﺎ ﭼﻮﻥ ﺑﻪ ﻋﺠﺎﺋﺐ ﺁﻥ ﺭﺳﻴﺪﻳﺪ ﺗﺄﻣﻞ‬ ‫ﺴ ‪‬ﻦ ‪‬ﺗﺄﹾﻟﻴ ﹶﻔ ‪‬ﻪ«‪.‬‬ ‫ﻛﻨﻴﺪ ﻭ ﺩﳍﺎ ﺭﺍ ﺗﻜﺎﻥ ﺩﻫﻴﺪ ﻭ ﻧﻈﺮﺗﺎﻥ ﻓﻘﻂ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﺧﺮ ﺳﻮﺭﻩ ﻧﺒﺎﺷﺪ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ » ‪‬ﺭﺗ‪ ‬ﹶﻞ ﺍﻟﹾﻜﹶﻼ ‪‬ﻡ‪ :‬ﹶﺍ ‪‬ﺣ ‪‬‬ ‫ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺗﺮﺗﻴﻞ ﻗﺮﺍﺋﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﺗﺄﱏ ﻭ ﺁﺷﻜﺎﺭ ﮔﻔﱳ ﺣﺮﻭﻑ ﻭ ﺣﺮﻛﺎﺕ ﺑﺎﺷﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ ﺗﺮﺗﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﻠﻤﻪ ﺭﺍ ﺑﻪ ﺁﺳﺎﱏ ﻭ ﺻﺤﻴﺢ ﺍﺩﺍ ﻛﻨﻨﺪ‬ ‫ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺑﺎﺗﺄﱏ ﺧﻮﺍﻧﺪﻥ ﻭ ﺩﺭﺳﺖ ﺍﺩﺍ ﻛﺮﺩﻥ ﺣﺮﻭﻑ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﳎﻤﻮﻉ ﺁﻥ ﭼﻪ ﮔﻔﺘﻪ ﺷﺪ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻛﻪ ﺗﺮﺗﻴﻞ ﻳﻌﲎ ﺑﺎ ﺩﻗﹼﺖ ﺧﻮﺍﻧﺪﻥ ﻭ ﺩﺭﺳﺖ ﺍﺩﺍ ﻛﺮﺩﻥ ﻛﻠﻤﺎﺕ ﻭ ﺗﺄﱏ ﺩﺭ ﺁ‪‬ﺎﺳﺖ ﻭ ﺍﻳﻦ ﻗﻬﺮﹰﺍ ﺩﻗﹼﺖ ﺩﺭ ﻣﻌﺎﱏ ﺭﺍ ﺩﺭ ﺑﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﻓﻮﻕ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺩﻗﹼﺖ ﻭ ﺗﺄﱏ ﲞﻮﺍﻥ )ﺩﺭ ﻭﻗﺖ ﺧﻮﺍﻧﺪﻥ ﻣﻌﺎﱏ ﻭ ﻛﻠﻤﺎﺕ ﺁﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑ(‪.‬‬ ‫]ﻓﺮﻗﺎﻥ‪ .[٣٢:‬ﻛﻔﹼﺎﺭ ﻣﻰﮔﻔﺘﻨﺪ ﭼﺮﺍ ﻗﺮﺁﻥ ﻳﻚ ﺩﻓﻌﻪ ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﳕﻰﺷﻮﺩ؟ ﭼﺮﺍ ﺑﻪ ﺗﺪﺭﻳﺞ ﻣﻰﺁﻳﺪ؟! ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺍﻳﻦ ﺑﺮﺍﻯ ﺩﻟﮕﺮﻡ ﻛﺮﺩﻥ ﺗﻮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﻪ ﺗﺪﺭﻳﺞ‬ ‫ﻧﺎﺯﻝ ﮔﺮﺩﺩ ﻭ ﺑﺮ ﻣﺼﺎﺩﻳﻖ ﻭ ﳏﻞﻫﺎﻯ ﳐﺼﻮﺹ ﺗﻄﺒﻴﻖ ﺷﻮﺩ ﺗﻮ ﺭﺍ ﺩﻟﮕﺮﻡ ﻣﻰﻛﻨﺪ ﻭ ﺍﮔﺮ ﻳﻜﺪﻓﻌﻪ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﻭﺣﻰ ﻗﻄﻊ ﻣﻰﮔﺮﺩﻳﺪ ﻭ ﺗﻮ ﺩﻟﮕﺮﻡ ﳕﻰﺷﺪﻯ ﻭﱃ ﺗﺪﺭﳚﻰ ﺑﻮﺩﻥ ﺁﻥ ﺳﺒﺐ‬ ‫ﺍﺭﺗﺒﺎﻁ ﺩﺍﺋﻤﻰ ﺑﺎ ﺧﺪﺍﺳﺖ ﻭ ﺩﺭ ﺁﺧﺮ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺭﺍ ﺑﺪﻗﺖ ﻭ ﺭﻭﺷﲎ ﳐﺼﻮﺹ ﺑﻴﺎﻥ ﻛﺮﺩﱘ ﺗﺎ ﺑﺪﺍﻧﻨﺪ ﺑﺎ ﻭﺟﻮﺩ ﺗﺪﺭﳚﻰ ﺑﻮﺩﻥ ﺩﺍﺭﺍﻯ ﻭﺣﺪﺕ ﻧﻈﻢ ﻭ ﻭﺣﺪﺕ ﻫﺪﻑ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺗﺮﲨﻪ ﻛﻪ ﻣﺎ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﱘ ﺑﺎ ﻣﻌﻨﺎﻯ ﺗﺮﺗﻴﻞ ‪‬ﺘﺮ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﻛﻠﻤﻪ ﻓﻮﻕ ﻓﻘﻂ ﭼﻬﺎﺭ ﳏﻞ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺩﺍﺭﱘ ﻛﻪ ﻧﻘﻞ ﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺟﺂﺀ = ﺍﻣﻴﺪ‪] .‬ﻧﺴﺎﺀ‪ .[١٠٤:‬ﴰﺎ ﺍﺯ ﺧﺪﺍ ﭼﻴﺰﻯ ﺍﻣﻴﺪﺍ ﺩﺍﺭﻳﺪ ﻛﻪ ﺁ‪‬ﺎ ﻧﺪﺍﺭﻧﺪ ]ﻳﻮﻧﺲ‪ .[١١:‬ﺍﻣﻴﺪﻭﺍﺭﻯ ﻟﻘﺎﺀ ﺍﻟﻠﹼﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻨﺘﻈﺮ ﺁﻥ ﺑﺎﺷﻴﻢ ﻭ ﺑﺎﺭﻯ ﺁﻥ ﻛﺎﺭ ﻛﻨﻴﻢ ﺁﻥ ﻛﻪ ﺍﻳﻦ‬ ‫ﺍﻧﺘﻈﺎﺭ ﻭ ﺍﻣﻴﺪ ﺭﺍ ﻧﺪﺍﺭﺩ ﻧﺴﺒﺖ ﺑﺪﺍﻥ ﰉ ﺍﻋﺘﻨﺎ ﺍﺳﺖ ﻡ ﻛﺎﺭﻯ ﳕﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺗﻌﺒﲑ ﻋﺒﺎﺭﺕ ﺍﺧﺮﻯ ﰉ ﻋﻘﻴﺪﻩ ﺑﻮﺩﻥ ﺑﻪ ﻣﻌﺎﺩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫]ﻧﻮﺭ‪ .[٦٠:‬ﻳﻌﲎ ﺍﻣﻴﺪﻯ ﺑﻪ ﻧﻜﺎﺡ ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﻣﻴﺪﺍﻧﻨﺪ ﻛﺴﻰ ﺑﻪ ﺗﺰﻭﻳﺞ ﺁ‪‬ﺎ ﺭﻏﺒﺖ ﳕﻰﻛﻨﺪ‪ .‬ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ ﺁﻥ ﺣﺎﻝ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺭﺟﺎﺀ ﻭ ﺭﺟﻮ ﺭﺍ ﮔﺎﻫﻰ ﺧﻮﻑ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ‪ :‬ﮔﺎﻫﻰ ﺭﺟﺎﺀ ﻭ ﺭﺟﻮ ﺑﻪ ﻣﻌﲎ ﺧﻮﻑ ﺁﻳﺪ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﺩﺭ ﺑﻌﻀﻰ ﺟﺎﻫﺎ ﺁﻥ ﺭﺍ ﮔﻔﺘﻪ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﻋﻠﺖ ﺍﻳﻦ ﺁﻧﺴﺖ‬ ‫ﻛﻪ ﺧﻮﻑ ﺭﺟﺎ ﻣﺘﻼﺯﻡ ﺍﻧﺪ‪ ،‬ﺩﺭ ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ‪ .[٤٠:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻠﻜﻪ ﺍﺯ ﻣﻌﺎﺩ ﳕﻰﺗﺮﺳﻨﺪ ﺩﺭ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪ .[٢١:‬ﺧﻮﻑ ﻭ ﺍﻣﻴﺪ ﻫﺮ ﺩﻭ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫*]ﻧﻮﺡ‪ .[١٣:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﺟﺎﺀ ﺑﻪ ﻣﻌﲎ ﺧﻮﻑ ﺍﺳﺖ ﻭ ﺷﻌﺮﺍﰉ ﺫﻭﻳﺐ ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩ ﻛﻪ ﮔﻮﻳﺪ‪ :‬ﺍﺫﺍ ﻟﺴﻌﺘﻪ ﺍﻟﻨﺤﻞ ﱂ ﻳﺮﺝ ﻟﺴﻌﻬﺎ‬

‫ﻭ‬

‫ﺧﺎﻟﻔﻬﺎ ﰱ ﺑﻴﺖ ﻧﻮﺏ ﻋﻮﺍﺳﻞ‬ ‫ﻳﻌﲎ ﭼﻮﻥ ﺯﺑﻨﻮﺭ ﻋﺴﻞ ﺍﻭ ﺭﺍ ﺑﮕﺰﺩ ﺍﺯ ﮔﺰﻳﺪﻥ ﺁﻥ ﳕﻰﺗﺮﺳﺪ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﻋﺴﻞ ﮔﺮﻓﱳ ﺑﻪ ﺧﺎﻧﻪ ﺯﻧﺒﻮﺭ ﺁﻳﺪ‪ .‬ﻧﻮﺏ ﻧﻮﻋﻰ ﺍﺯ ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﺍﺳﺖ ﻭ ﻋﻮﺍﺳﻞ ﻋﺴﻞ ﮔﲑﻧﺪﻩﻫﺎﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﻧﻴﺰ ﺍﻳﻦ ﺷﻌﺮ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺟﺎﻯ ﻋﻮﺍﺳﻞ ﻋﻮﺍﻣﻞ ﮔﻔﺘﻪ‪ .‬ﺯﳐﺸﺮﻯ ﺁﻥ ﺭﺍ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ]ﻋﻨﻜﺒﻮﺕ‪ .[٥:‬ﺷﺎﻫﺪ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﻮﻳﻨﺪ‪ :‬ﺭﺟﺎﺀ ﺑﻪ ﻣﻌﲎ ﺧﻮﻑ ﺍﺳﺖ‪.‬‬ ‫ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﺭﺍ ﻃﱪﺳﻰ ﺍﻳﻦ ﻃﻮﺭ ﻣﻌﲎ ﻛﺮﺩﻩ‪ :‬ﭼﺮﺍ ﺍﺯ ﻋﻈﻤﺖ ﺧﺪﺍ ﳕﻰﺗﺮﺳﻴﺪ؟ ﻭﱃ ‪‬ﺘﺮ ﺍﺳﺖ ﻛﻪ ﺭﺟﺎﺀ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺍﻣﻴﺪ ﺑﺎﺷﺪ ﻳﻌﲎ ﭼﻪ ﺷﺪﻩ ﻛﻪ ﺑﺮﺍﻯ ﺧﺪﺍ ﻋﻈﻤﱴ ﺍﻣﻴﺪ ﻧﺪﺍﺭﻳﺪ ﻭ‬ ‫ﺧﺪﺍ ﺭﺍ ﻗﻮﻯ ﳕﻰﺩﺍﻧﻴﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺑﻨﺪﮔﻰ ﻛﻨﻴﺪ ﻭ ﺣﻞ ﻣﺸﻜﻼﺕ ﺍﺭ ﺍﻭ ﲞﻮﺍﻫﻴﺪ ﻭ ﺍﺯ ﻭﻯ ﺑﺘﺮﺳﻴﺪ؟‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻋﻨﻜﺒﻮﺕ‪ .[٣٦:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺧﻮﻑ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻴﺪ ﻭ ﺍﺯ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺘﺮﺳﻴﺪ‪ .‬ﻭ ﻳﺎ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﺍﻣﻴﺪﻭﺍﺭ ﺭﻭﺯ ﺁﺧﺮﺕ ﺑﺎﺷﻴﺪ ﻭ ﺑﺮﺍﻯ ﺁﻥ ﻛﺎﺭ ﻛﻨﻴﺪ ﻭ‬ ‫ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻗﻴﺎﻣﺖ ﻫﺴﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﺍﻣﻴﺪ ﻭ ﺧﻮﻑ ﻣﺘﻼﺯﻡﺍﻧﺪ ﭼﻮﻥ ﺑﻪ ﭼﻴﺰﻯ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻴﻢ ﺩﺭ ﳘﺎﻥ ﺣﺎﻝ ﺧﻮﻑ ﻧﺮﺳﻴﺪﻥ ﺑﻪ ﺁﻥ ﻫﻢ ﻫﺴﺖ ﭘﺲ ﺍﮔﺮ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺭﺍ ﺧﻮﻑ ﻳﺎ‬ ‫ﺍﻣﻴﺪ ﻣﻌﲎ ﻛﻨﻴﻢ ﭼﻨﺪﺍﻥ ﺗﻔﺎﻭﺗﻰ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫* ﺍﺭﺟﺎﺀ ﺭﺍ ﺗﺄﺧﲑ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ »ﺍﺭﺟﻰ ﺍﻻﻣﺮ‪ :‬ﺍﺧ‪‬ﺮﻩ« ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﺖ‪» .‬ﺍﺭﺟﻴﺖ ﺍﻻﻣﺮ‪ :‬ﺍﺧ‪‬ﺮﺗﻪ« ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﺘﻢ )ﺻﺤﺎﺡ( ﻃﱪﺳﻰ ﺫﻳﻞ‬ ‫ﺁﻳﻪ ‪ ١١١‬ﺍﻋﺮﺍﻑ ﮔﻮﻳﺪ‪ :‬ﺍﺭﺟﺎﺀ ﺑﻪ ﻣﻌﲎ ﺗﺄﺧﲑ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﺣﺰﺍﺏ‪ .[٥١:‬ﻳﻌﲎ ﺍﺯ ﺯﻧﺎﻥ ﺁﻥ ﻛﻪ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻰ ﺗﺮﻙ ﻭ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻣﻰﮔﺮﺩﺍﱏ ﻭ ﻫﺮ ﻛﻪ ﺭﺍ ﺧﻮﺍﺳﱴ ﻧﺰﺩ ﺧﻮﺩ ﺍﺳﻜﺎﻥ ﻣﻰﺩﻫﻰ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﻛﻨﺎﻳﻪ ﺍﺯ ﺭﺩ‪ ‬ﻭ‬ ‫ﻗﺒﻮﻝ ﺍﺳﺖ ﻭ ﺳﻴﺎﻕ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺭﺩ‪ ‬ﻭ ﻗﺒﻮﻝ ﺯﱏ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺬﻝ ﻛﺮﺩﻩ ﳐﺘﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﳘﻪ ﺯﻧﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﺩﺍﻯ ﺣﻖ ﻭﺍﺟﺐ ﺍﻳﺸﺎﻥ ﺑﻪ ﻫﺮ ﻳﻚ ﻫﺮ ﻗﺪﺭ ﺍﻇﻬﺎﺭ ﻋﻼﻗﻪ ﻛﲎ ﱙ ﻛﻤﺘﺮ ﺑﻪ ﻣﱰﻟﺶ ﺑﺮﻭﻯ‬ ‫ﻭ‪ ...‬ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﺗﻮ ﺍﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪ .‬ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺳﻘﻮﻁ ﻭﻇﻴﻔﻪ ﻫﻢ ﺧﻮﺍﺑﮕﻰ ﻭ ﻏﲑﻩ ﺑﺎﺷﺪ‪.‬‬ ‫* ]ﺷﻌﺮﺍﺀ‪ .[٣٦:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺩﺭ ﺁﻳﻪ ‪ ١١١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺑﻜﺴﺮ ﻫﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﻋﺎﺻﻢ ﻭ ﲪﺰﻩ ﺑﻜﺴﺮ ﺟﻴﻢ ﻭ ﺳﻜﻮﻥ ﻫﺎﺀ ﻭ ﺑﻌﻀﻰ »ﺍﺭﺟﺜﻪ« ﺑﻪ ﺿﻢ‪‬‬ ‫ﻫﺎﺀ ﺧﻮﺍﻧﺪﻩ ﻭ ﻣﻴﺎﻥ ﺟﻴﻢ ﻭ ﻫﺎﺀ‪ ،‬ﳘﺰﻩ ﺁﻭﺭﺩﻩﺍﻧﺪ )ﳎﻤﻊ( ﺍﮔﺮ ﻫﺎﺀ ﺭﺍ ﺳﺎﻛﻦ ﲞﻮﺍﻧﻴﻢ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺣﺮﻑ ﺳﻜﺖ ﺑﺪﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ ‪.‬‬ ‫ﺑﻨﺎ ﺑﻪ ﻗﺮﺍﺋﺖ ﻋﺎﺻﻢ ﻭ ﲪﺰﻩ ﻣﻔﻌﻮﻝ ﺍﺭﺟﻪ ﳏﺬﻭﻑ ﺍﺳﺖ ﻭﻫﺎ ﺑﺮﺍﻯ ﺳﻜﺖ ﺍﺳﺖ ﻧﻪ ﺿﻤﲑ ﻭ ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﺩﻳﮕﺮﺍﻥ ﻫﺎﺀ ﺿﻤﲑ ﺍﺳﺖ ﻭﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻮﺳﻰ ﻣﻰﺑﺎﺷﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ‬ ‫ﺍﺳﺖ‪ :‬ﻣﻮﺳﻰ ﻭ ﺑﺮﺍﺩﺯﺵ ﺭﺍ ﺑﻪ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺯ ﻭ ﺩﺭ ﻋﻘﻮﺑﺖ ﺁ‪‬ﺎ ﻋﺠﻠﻪ ﻧﻜﻦ ﻭ ﻣﺄﻣﻮﺭﺍﱏ ﺑﻪ ﺷﻬﺮﻫﺎ ﺑﻔﺮﺳﺖ ﺗﺎ ﺳﺎﺣﺮﺍﻥ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﻭ ﺑﻴﺎﻭﺭﻧﺪ‪.‬‬ ‫* ]ﺗﻮﺑﻪ‪ .[١٠٦:‬ﻳﻌﲎ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺍﻣﺮ ﺧﺪﺍ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻳﺎ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﻋﺬﺍﺏ ﻭ ﻳﺎ ﺑﺮ ﺁ‪‬ﺎ ﺗﻮﺑﻪ ﻣﻰﻛﻨﺪ ﻭ ﺧﺪﺍ ﺩﺍﻧﺎ ﻭ ﺣﻜﻴﻢ ﺍﺳﺖ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﻛﻴﺴﺘﻨﺪ؟ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ‪ ١٠٠‬ﺍﺯ ﺳﻮﺭﻩ ﺗﻮﺑﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍﺯ ﺍﻋﺮﺍﺏ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﴰﺎ ﺍﻧﺪ ﻭ ﻧﻴﺰ ﺍﺯ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻣﻨﺎﻓﻘﺎﻥ ﻫﺴﺘﻨﺪ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ‬ ‫ﺩﻭ ﺩﻓﻌﻪ ﻋﺬﺍﺏ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻭ ﺁﻳﻪ ‪ .١٠١‬ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ ﺍﺳﺖ‪ :‬ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﻛﺮﺩﻩ ﻋﻤﻞ ﺻﺎﱀ‪ .‬ﺑﺪ ﺭﺍ ﺑﺎ ﻫﻢ ﺁﻣﻴﺨﺘﻪﺍﻧﺪ ﺷﺎﻳﺪ ﺧﺪﺍ ﺑﻪ ﺁ‪‬ﺎ ﺑﺮ ﮔﺮﺩﺩ ﻛﻪ‬ ‫ﺧﺪﺍ ﻏﻔﻮﺭ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪ .‬ﺁﻥ ﻭﻗﺖ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺁﻳﻪ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﺁﻳﻪ ﻣﻮﺭﺩ ﲝﺚ ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ ﻋﻄﻒ ﺍﺳﺖ ﺑﻪ ﺁﻳﻪ ‪ ١٠١‬ﻛﻪ ﻣﻀﻤﻮﻧﺶ ﺫﻛﺮ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﺁﻳﻪ ﻣﻨﻄﺒﻖ ﺍﺳﺖ ﺑﺮ ﻣﺴﺘﻀﻌﻔﲔ ﻛﻪ ﻭﺍﺳﻄﻪﺍﻧﺪ ﻣﻴﺎﻥ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﺑﺪﻛﺎﺭﺍﻥ ﮔﺮﭼﻪ ﺩﺭ ﺍﺳﺒﺎﺏ ﻧﺰﻭﻝ ﻭﺍﺭﺩ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺳﻪ ﻧﻔﺮ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ ﺍﺯ ﺟﻬﺎﺩ‬ ‫ﲣﻞﻑ ﻭ ﺑﻌﺪ ﺗﻮﺑﻪ ﻛﺮﺩﻧﺪ ﻭ ﻛﻴﻒ ﻛﺎﻥ ﺁﻳﻪ ﻣﺎﻝ ﺍﻣﺮ ﺁ‪‬ﺎ ﺭﺍ ﳐﻔﻰ ﻣﻴﺪﺍﺭﺩ ﻭ ﺩﺭ ﻋﻠﻴﻢ ﻭ ﺑﺎﻗﻰ ﻣﻰﮔﺬﺍﺭﺩ ﺣﱴ ﺍﺯ ﺩﻭ ﺍﺳﻢ ﻋﻠﻴﻢ ﻭ ﺣﻜﻴﻢ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻫﺴﺖ ﭼﻴﺰﻯ ﺍﺯ ﻋﺎﻗﺒﺖ ﻛﺎﺭ‬ ‫ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﳕﻰﺷﻮﺩ‪.‬‬ ‫ﻼ ﻋﺎﱃ ﻭ ﺩﻗﻴﻖ ﺍﺳﺖ ﻭﱃ ﺍﻧﻄﺒﺎﻕ ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﺑﺮ ﻣﺴﺘﻀﻌﻔﲔ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻳﻪ ‪ ٩٨‬ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺴﺘﻀﻌﻔﲔ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﺑﻌﺪ ﺁﻥ ﺁﻣﺪﻩ‬ ‫ﺳﺨﻦ ﺍﳌﻴﺰﺍﻥ ﻛﺎﻣ ﹰ‬ ‫]ﻧﺴﺎﺀ‪[٩٩:‬ﺍﻳﻦ ﺁﻳﻪ ﻃﺮﻑ ﻏﻔﺮﺍﻥ ﺭﺍ ﺗﻘﻮﻳﺖ ﻣﻰﻛﻨﺪ ﺑﻪ ﺧﻼﻑ ﻣﺮﺟﻮﻥ ﻻﻣﺮ ﺍﻟﻠﹼﻪ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺁ‪‬ﺎ »ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ﻋ‪‬ﻠﻴﻢ‪ ‬ﺣ‪‬ﻜﻴﻢ‪ «‬ﺁﻣﺪﻩ ﻛﻪ ﻫﻴﭻ ﻃﺮﻑ ﺍﺯ ﻋﺬﺍﺏ ﻭ ﺭﲪﺖ ﺭﺍ ﺗﻘﻮﻳـﺖ‬ ‫ﳕﻰﻛﻨﺪ‪ .‬ﺩﺭ ﻛﺎﰱ ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻥ ﺩﻭ ﮔﺮﻭﻩ ﺑﺎ ﰉ ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩ ﻭ ﺭﻭﺍﻳﺘﺸﺎﻥ ﺑﺮﺧﻼﻑ ﻫﻢ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﺑﺎﺏ ﺍﺻﻨﺎﻑ ﺍﻟﻨﺎﺱ ﺍﺯ ﻛﺘﺎﺏ ﺍﳝﺎﻥ ﻭ ﻛﻔﺮ ﺁﻥ ﺩﻭ ﺭﺍ ﻏﲑ ﻫﻢ ﴰﺮﺩﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻮﻳﺪ‪:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﻋﺪﺍﻩﺍﻯ ﺍﺯ ﲣ ﻠﹼﻒ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺯ ﺟﻬﺎﺩﺍﻧﺪ ﻛﻪ ﻋﺬﺍﺏ ﻭ ﺭﲪﺖ ﺁ‪‬ﺎ ﻣﺒﻬﻢ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﻪ ‪ ١١٨‬ﺗﻮﺑﻪ‪ ،‬ﺣﺎﻝ ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﺷﺪﻩ‪.‬‬ ‫ﺏ ﻋ‪‬ﻠﹶﻴ ِﻬ ‪‬ﻢ ﻟِﻴ‪‬ﺘ‪‬ﻮﺑ‪‬ﻮﺍ‪ «...‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﺳﺨﻦ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻴﺴﺖ‬ ‫ﺁﻳﻪ ‪ .١١٨‬ﺩﺭﺑﺎﺭﻩ ﻗﺒﻮﻝ ﺗﻮﺑﻪ ﺁﻥ ﺳﻪ ﻧﻔﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺟﻬﺎﺩ ﲣ ﻠﹼﻒ ﻛﺮﺩﻧﺪ » ‪‬ﻭ ﻋ‪ ‬ﻠﹶﻰ ﺍﻟﺜﱠﻼﹶﺛ ِﺔ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺧ‪ ‬ﻠِﻔﱡﻮﺍ‪ ...‬ﹸﺛﻢ‪ ‬ﺗﺎ ‪‬‬ ‫ﺏ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ« ﺩﺭ ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻏﻔﺮﺍﻥ ﻭ ﻋﺬﺍﺏ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻧﻪ ﺍﻳﻨﻜﻪ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﺘﻪ ﺷﺪﻩﺍﻧﺪ ﺗﺎ ﺭﻭﺷﻦ ﺷﻮﺩ ﻛﻪ‬ ‫ﺯﻳﺮﺍ ﲨﻠﻪ »ﺍِﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﺬﱢﺑ‪ِ ‬ﻬ ‪‬ﻢ ‪‬ﻭ ﺍِﻣ‪‬ﺎ ﻳ‪‬ﺘ‪‬ﻮ ‪‬‬ ‫ﺗﻮﺑﻪ ﺷﺎﻥ ﻗﺒﻮﻝ ﺧﻮﺍﻫﺪ ﺷﺪ ﻳﺎ ﻧﻪ؟ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ‪ :‬ﻗﺼﻪ ﺁ‪‬ﺎ ﺑﺮ ﺍﻳﻦ ﺁﻳﻪ ﻣﻨﻄﺒﻖ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﺯ ﻛﻼﻡ ﻣﺮﺣﻮﻡ ﻃﱪﺳﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺟﺮﻳﺎﻥ ﲣﻠﻒ ﺁﻥ ﺳﻪ ﻧﻔﺮ ﻭ ﻗﺒﻮﻝ ﺗﻮﺑﻪ ﺷﺎﻥ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻧﻈﺮﺵ ﺗﻄﺒﻴﻖ ﺁﻳﻪ ﺑﺮ ﳐﻠﹼﻔﲔ ﺍﺳﺖ‪.‬‬ ‫ﻋﻴﺎﺷﻰ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﺍ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻓﺮﻣﻮﺩ‪ :‬ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﻣﺮﺩﻣﻰ ﻣﺸﺮﻙ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻣﺜﺎﻝ ﲪﺰﻩ ﻭ ﺟﻌﻔﺮ ﻭ ﻏﲑﻩ ﺭﺍ ﻛﺸﺘﻨﺪ ﺑﻌﺪ ﺑﻪ ﺍﺳﻼﻡ ﺩﺍﺧﻞ ﺷﺪﻧﺪ‬ ‫ﺧﺪﺍ ﺭﺍ ﻳﻜﺘﺎ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺷﺮﻙ ﺭﺍ ﺭﻫﺎ ﳕﻮﻧﺪ‪ .‬ﺍﳝﺎﻥ ﺭﺍ ﺑﻪ ﺣﻘﻴﻘﺖ ﻧﺸﻨﺎﺧﺘﻨﺪ ﻛﻪ ﻣﺆﻣﻦ ﻭ ﻣﺴﺘﺤﻖ ﺑﺸﺖ ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﺍﻧﻜﺎﺭ ﻫﻢ ﻧﺒﻮﺩﻧﺪ ﻛﻪ ﻛﺎﻓﺮ ﻭ ﻣﺴﺘﺤﻖ ﺁﺗﺶ ﺑﺎﺷﻨﺪ ﺁ‪‬ﺎ ﺭﺍ ﻳﺎ‬ ‫ﻋﺬﺍﺏ ﻣﻰﻛﻨﺪ ﻭ ﻳﺎ ﺑﺮ ﺁ‪‬ﺎ ﺗﻮﺑﻪ ﻣﻰﳕﺎﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﻏﲑ ﺍﺯ ﻣﺘﺨﻠﻔﲔ ﺍﺳﺖ ﻭ ﻛﺎﺭ ﺁ‪‬ﺎ ﺑﻪ ﻗﻴﺎﻣﺖ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺁ‪‬ﺎ ﻗﻮﻣﻰ ﺍﺯ ﻣﺸﺮﻛﲔ ﺍﻧﺪ ﺧﻮﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺭﳜﺘﻨﺪ ﻭ ﺑﻌﺪ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻧﺪ ﭘﺲ ﺁ‪‬ﺎﻳﻨﺪ ﻣﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ ﻭ ﺩﺭ‬ ‫ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﺴﺘﻀﻌﻔﲔ ﻗﺎﻝ‪» :‬ﻫﻢ ﻟﻴﺴﻮﺍ ﺑﺎﳌﺆﻣﻨﲔ ﻭ ﻻﺑﺎﻟﻜﻔﺎﺭ ﻭ ﻫﻢ ﺍﳌﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ«‪.‬‬ ‫»ﻗﺎﻝ ﻋﻤﺮﺍﻥ ﺳﺌﻠﺖ ﺍﺑﺎ ﻋﺒﺪﺍﻟﻠﹼﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻋﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻗﺎﻝ‪ :‬ﻫﻢ ﻟﻴﺴﻮﺍ ﺑﺎﳌﺆﻣﻨﲔ ﻭ ﻻ ﺑﺎﻟﻜﻔﺎﺭ ﻭ ﻫﻢ ﺍﳌﺮﺟﻮﻥ ﻻﻣﺮﺍﻟﻠﹼﻪ«‪.‬‬ ‫ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻛﺦﻩ ﻣﺮﺍﺩ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﻣﺴﺘﻀﻌﻔﲔ ﳘﺎ‪‬ﺎ ﺑﻴﺴﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ‪ ٩٨‬ﻧﺴﺎﺀ ﺁﻣﺪﻩ ﺯﻳﺮﺍ ﻛﻪ ﺁ‪‬ﺎ ﺟﺎﻧﺐ ﻏﻔﺮﺍﻧﺸﺎﻥ ﺗﻘﻮﻳﺖ ﺷﺪﻩ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬

‫_______________________________________________‬ ‫ﺭﺟﺎ = ﺟﺎﻧﺐ‪ .‬ﻃﺮﻑ )ﻣﻔﺮﺩﺍﺕ( ﲨﻊ ﺁﻥ ﺍﺭﺟﺎﺀ ﺍﺳﺖ ]ﺣﺎﻗﺔ‪ .[١٧:‬ﺿﻤﲑ »ﻫﺎ« ﺑﻪ ﲰﺎﺀ ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﻳﻌﲎ ﻣﻼﺋﻜﻪ ﺁﻥ ﺭﻭﺯ ﺩﺭ ﺍﻃﺮﺍﻑ ﺁﲰﺎﻥ ﻫﺴﺘﻨﺪ ﺍﻳﻦ ﻧﻈﲑ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ‬ ‫ﻗﻴﺎﻣﺖ ﺁﻣﺪﻩ ]ﺯﻣﺮ‪ .[٧٥:‬ﺩﺭ »ﻋﺮﺝ« ﺍﻧﺸﺎﺀ ﺍﻟﻠﹼﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﻣﻼﺋﻜﻪ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﻣﻴﺎﻥ ﺁﲰﺎﻧﻨﺪ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﺎﻻ ﻣﻰﺭﻭﻧﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﻛﻨﺎﺭﻩﻫﺎﻯ ﺁﲰﺎﻥ ﻣﻰﺭﺳﻨﺪ‪.‬‬ ‫ﺸﹶﺄ ‪‬ﺳﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬ﻪ ﹶﻓ ‪‬ﺘ ‪‬ﻖ ﺍﹾﻟﺎﹶﺟ‪‬ﻮﺍ ِﺀ ‪‬ﻭ ‪‬ﺷﻖ‪ ‬ﺍﹾﻟﹶﺎﺭ‪‬ﺟﺎ ِﺀ« ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ﺍﻭﻝ ﺁﻣﺪﻩ »ﹸﺛﻢ‪ ‬ﹶﺍ ‪‬ﻧ ‪‬‬ ‫_______________________________________________‬ ‫ﺤﺮ‪ ‬ﻙ ‪‬ﻭ ﺍ ‪‬ﻫ ‪‬ﺘﺰ‪) «‬ﺍﻗﺮﺏ( ]ﻭﺍﻗﻌﺔ‪ .[٤:‬ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺯﻣﲔ ﺑﻄﺮﺯ ﻫﻮﻟﻨﺎﻛﻰ ﺑﻠﺮﺯﺩ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ‬ ‫ﲕ ‪‬ﺭﺟ‪‬ﹰﺎ‪ :‬ﺣﺮ‪ ‬ﹶﻛ ‪‬ﻪ ﻭ ‪‬ﻫﺰ‪‬ﻩ‪ ،‬ﺭﺝ‪ :‬ﺗ ‪‬‬ ‫ﺭﺝ‪ = ‬ﺣﺮﻛﺖ ﻛﺮﺩﻥ ﻭ ﺣﺮﻛﺖ ﺩﺍﺩﻥ » ‪‬ﺭﺝ‪ ‬ﺍﻟﺸ‪ ‬‬ ‫ﺩﻳﮕﺮ ﻣﻰﺧﻮﺍﻧﻴﻢ ]ﺯﻟﺰﻟﻪ‪.[١:‬‬ ‫ﺍﺑﻦ ﺍﺛﲑ ﺁﻥ ﺭﺍ ﺣﺮﻛﺖ ﺷﺪﻳﺪ ﮔﻔﺘﻪ ﻭ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ »ﻣﻦ ﺭﻛﺐ ﺍﻟﺒﺤﺮ ﺍﺫﺍ ﺍﺭ‪‬ﺗﺞ ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻪ ﺍﻟﺬﻣﺔ« ﻛﻪ ﻣﺮﺍﺩﺍﺿﻄﺮﺍﺏ ﻭ ﻃﻮﻓﺎﱏ ﺑﻮﺩﻥ ﺩﺭﻳﺎﺳﺖ‪ .‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺭﺍﺟﻊ ﺑﻪ ﺯﻟﺰﻟﻪ‬ ‫ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺁﻳﻪ ﻓﻮﻕ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺟﺰ = )ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ( ﺍﺿﻄﺮﺍﺏ‪] .‬ﺍﻋﺮﺍﻑ‪ .[١٣٤:‬ﻳﻌﲎ ﺍﮔﺮ ﺍﻳﻦ ﺍﺿﻄﺮﺍﺏ ﻭ ﺑﻼ ﺭﺍ ﺍﺯ ﻣﺎ ﺑﱪﻯ ﺣﺘﻤﹰﺎ ﺑﻪ ﺗﻮ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﱘ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺭﺟﺰ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻧﺎﻗﻪ‬ ‫ﺿﻌﻴﻒ ﺷﻮﺩ ﻭ ﻗﺪﻡﻫﺎﻯ ﻛﻮﺗﺎﻩ ﺑﺮ ﺩﺍﺭﺩ ﮔﻮﻳﻨﺪ ﺭﺟﺰﺍﻟﺒﻐﲑ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٣٤‬ﺍﻋﺮﺍﻑ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﻌﲎ ﺍﺻﻠﻰ ﺭﺍ ﻣﻴﻞ ﺍﺯ ﺣﻖ ﮔﻘﺘﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺟﺰ ﻟﺮﺯﺷﻰ ﺍﺳﺖ ﺩﺭ ﭘﺎﻯ ﺷﺘﺮ‬ ‫ﺩﺭ ﺍﺛﺮ ﺩﺭﺩﻯ ﻛﻪ ﺁﻥ ﺭﺍ ﺍﺯ ﺳﲑ ﻣﻌﻤﻮﱃ ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ‪ .‬ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺭﺍ ﺭﺟﺰ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﻟﺰ ﻟﺮﺯﻳﺪﻥ ﭘﺎﻯ ﺷﺘﺮ ﺍﺧﺬ ﺷﺪﻩ ﺯﻳﺮﺍ ﻛﻪ ﺁﻥ ﺷﻌﺮ ﻣﺘﺤﺮﻙ ﻭ ﺳﺎﻛﻦ ﻭ‬ ‫ﺑﺎﺯ ﻣﺘﺤﺮﻙ ﻭ ﺳﺎﻛﻦ ﺍﺳﺖ ﻣﺜﻞ ﭘﺎﻯ ﺷﺘﺮ ﺩﺭﺩ ﺯﺩﻩ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻋﺬﺍﺏ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺯ ﺁﻥ ﺭﺟﺰ ﺍﻃﻼﻕ ﺷﺪﻩ ﻛﻪ ﻋﺬﺍﺏ ﺍﺿﻄﺮﺍﺏ ﳐﺼﻮﺹ ﻭ ﻳﺎ ﺳﺒﺐ ﺍﺿﻄﺮﺍﺏ ﻭ ﭘﺮﻳﺸﺎﱏ ﺍﺳﺖ ]ﺳﺒﺎﺀ‪ .[٥:‬ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻛﻰ ﺍﺯ‬ ‫ﺍﺿﻄﺮﺍﰉ ﺑﻪ ﺧﺼﻮﺹ »ﺍﹶﻟﻴﻢ‪ «‬ﻣﺮﻓﻮﻉ ﻭ ﺻﻔﺖ »ﻋ‪‬ﺬﺍﺏ‪ «‬ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٥٩:‬ﺑﺮ ﺳﺘﻤﮕﺮﺍﻥ ﻋﺬﺍﰉ ﺍﺯ ﺁﲰﺎﻥ ﻧﺎﺯﻝ ﻛﺮﺩﱘ‪.‬‬ ‫]ﺍﻧﻔﺎﻝ‪ .[١١:‬ﺗﺎ ﻭﺳﻮﺳﻪ ﻭ ﺍﺿﻄﺮﺍﰉ ﻛﻪ ﺷﻴﻄﺎﻥ ﺑﻪ ﺩﻝ ﴰﺎ ﺍﻧﺪﺍﺧﺘﻪ ﺍﺯ ﺑﲔ ﺑﱪﺩ‪.‬‬ ‫* ]ﻣﺪﺛﺮ‪ .[٥:‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ »ﺭﺟﺰ« ﺭﺍ ﺍﺑﻮﺟﻌﻔﺮ ﻭ ﺣﻔﺺ ﻭ ﻳﻌﻘﻮﺏ ﻭ ﺳﻬﻞ ﺑﻪ ﺿﻢ‪ ‬ﺭﺍﺀ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻛﺴﺮ ﺁﻥ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﺯﳐﺸﺮﻯ ﻭ ﺟﻮﻫﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﻧﻴﺰ ﺑﺪﻭﺟﻮﺭ ﺧﻮﺍﻧﺪﻩ‬ ‫ﺷﺪﻥ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺁﻧﺮﺍ ﮔﻨﺎﻩ‪ ،‬ﻋﺬﺍﺏ ﻭ ﺑﺖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺯﳐﺸﺮﻯ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻋﺬﺍﺏ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻛﺴﺎﺋﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺟﺰ ﺑﻜﺴﺮ ﺍﻭﻝ ﻋﺬﺍﺏ ﻭ ﺑﻀﻢ ﺍﻭ‪‬ﻝ ﺑﺖ ﺍﺳﺖ‪ .‬ﺑﻴﻀﺎﻭﻯ ﮔﻔﺘﻪ‪:‬‬ ‫ﺭﺟﺰ ﺑﻀﻢ ﺍﻭ‪‬ﻝ ﻟﻐﱴ ﺍﺳﺖ ﺩﺭ ﺭﺟﺰ ﺑﻜﺴﺮ ﺍﻭﻝ ﻳﻌﲎ ﻫﺮ ﺩﻭ ﺑﻴﻚ ﻣﻌﲎﺍﻧﺪ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﳘﺎﻥ ﺍﺿﻄﺮﺍﺏ ﻣﻌﲎ ﻛﻨﻴﻢ ﻭ ﺍﺯ ﻣﺪﻟﻮﻝ ﻟﻔﻆ ﺧﺎﺭﺝ ﻧﺸﻮﱘ ﺁﻥ ﻭﻗﺖ ﻣﻌﲎ‬ ‫ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﺯ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺮﺩﻳﺪ ﺑﻪ ﺩﻭﺭ ﺑﺎﺵ ﻳﻌﲎ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺩﻳﻦ ﺗﺮﺩﻳﺪ ﺑﻪ ﺧﻮﺩ ﺭﺍ ﻩ ﻣﺪﻩ ﻭ ﻳﻘﲔ ﻛﻦ ﻛﻪ ﺗﻮ ﺑﺮ ﺣﻘﻰ ﻭ ﻣﻮﻓﹼﻖ ﺧﻮﺍﻫﻰ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺳﺨﻦ ﺍﻣﺮ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ ﻭ‬ ‫ﺩﻟﮕﺮﻣﻰ ﺍﺳﺖ ﻣﺜﻞ »ﻓﹶﺎﺻ‪‬ﺒِﺮِﺍﻥﱠ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ‪‬ﺣﻖ‪.«‬‬ ‫_______________________________________________‬ ‫ﺭﺟﺲ = ﭘﻠﻴﺪ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺷﲕ ﻗﺬﺭ ﻭ ﭘﻠﻴﺪ ﮔﻘﺘﻪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺟﺲ ﻧﺎﻡ ﻫﺮ ﻛﺎﺭ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺍﺳﺖ ﺍﻗﺮﺏ ﻭ ﺻﺤﺎﺡ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﭘﻠﻴﺪ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‬ ‫ﻛﻪ ﺁﻥ ﻧﻈﲑ ﺭﺟﺰ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺭﺟﺰ ﻭ ﺭﺟﺲ ﻳﻚ ﭼﻴﺰﺍﻧﺪ ﻭ ﺳﲔ ﺑﻪ ﺯﺍﺀ ﺑﺪﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫]ﺗﻮﺑﻪ‪ .[١٢٥:‬ﺍﻣﺎ ﺁﻧﺎﻥ ﻛﺨﻪ ﺩﺭ ﻗﻠﻮﺑﺸﺎﻥ ﻣﺮﺽ ﺍﺳﺖ ﭘﻠﻴﺪﺷﺎﻥ ﺍﻓﺰﻭﺩ‪] .‬ﺍﻧﻌﺎﻡ‪.[١٢٥:‬‬ ‫]ﻣﺎﺋﺪﻩ‪.[٩٠:‬‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭼﻴﺰﻫﺎ ﻭ ﻛﺎﺭﻫﺎﺋﻰ ﻛﻪ ﺑﺎ ﺭﺟﺲ ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﺑﻪ ﻗﺮﺍﺭ ﺯﻳﺮ ﺍﺳﺖ‪ :‬ﲬﺮ‪ ،‬ﻗﻤﺎﺭ‪ ،‬ﺑﺖﻫﺎ‪ :‬ﺍﺯ ﻻﻡ »ﻣﺎﺋﺪﻩ‪ ،(٩٠ :‬ﻣﻴﺘﻪ‪ ،‬ﺧﻮﻥ‪ ،‬ﮔﻮﺷﺖ ﺧﻮﻙ‪) ،‬ﺍﻧﻌﺎﻡ‪.(١٤٥:‬‬ ‫]ﺍﺣﺰﺍﺏ‪ .[٣٣:‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺍﻫﻞ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﮔﺮ ﺟﻪ ﻣﺼﺪﺭ ﺁﻥ ﺭﺍ ﺭﺟﺎﺳﺔ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺟﻊ = ﺭﺟﻮﻉ ﻭ ﺭﺟﻌﻰ ﺑﻪ ﻣﻌﲎ ﺑﺮﮔﺸﱳ ﻭ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﺭﺟﻌﺎﻥ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﻭ ﻣﺮﺟﻊ ﻛﻪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬ ‫]ﻃﻪ‪ [٨٦:‬ﻣﻮﺳﻲ ﺧﺸﻤﮕﲔ ﻭ ﺍﻧﺪﻭﻫﻨﺎﮎ ﺑﻪ ﻗﻮﻡ ﺧﻮﻳﺶ ﺑﺮﮔﺸﺖ‪] .‬ﺗﻮﺑﻪ‪ .[٨٣:‬ﺭﺟﻮﻉ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺘﻌﺪﻯ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﮔﺮﻭﻫﻰ ﺍﺯ ﻣﻨﺎﻓﻘﲔ ﺑﺮﮔﺮﺩﺍﻧﺪ‬ ‫ﻭ ﺍﺯ ﺗﻮ ﺑﺮﺍﻯ ﺧﺮﻭﺝ ﺑﻪ ﺟﻨﮓ ﺍﺟﺎﺯﻩ ﲞﻮﺍﻫﻨﺪ ﺑﮕﻮ‪ :‬ﻫﺮﮔﺰ ﺑﺎ ﻣﻦ ﺧﺎﺭﺝ ﳔﻮﺍﻫﻴﺪ ﺷﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﻃﻪ‪.[٤٠:‬‬ ‫]ﻕ‪] .[٣:‬ﻃﺎﺭﻕ‪ .[٨:‬ﺭﺟﻊ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻻﺯﻡ ﻭ ﺩﺭ ﺩﻭ‪‬ﻣﻰ ﻣﺘﻌﺪﻯ ﺍﺳﺖ‪ .‬ﺗﺮﺍﺟﻊ ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[٢٣٠:‬‬ ‫* ]ﺑﻘﺮﻩ‪ .[٢٤٥:‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻛﻪ ﻛﻠﻤﻪ »ﺗﺮﺟﻌﻮﻥ« ﻭ »ﻳﺮﺟﻌﻮﻥ« ﺫﻛﺮ ﺷﺪﻩ ﻻﺯﻡ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺣﺎﻝ ﻣﻌﲎ ﻛﺮﺩ ﻧﻪ ﺍﺳﺘﻘﺒﺎﻝ ﻳﻌﲎ ﺍﻻﻥ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﻣﻰﺷﻮﻳﺪ‬ ‫ﺯﻳﺮﺍ ﻣﺎ ﻫﺮ ﺁﻥ ﺩﺭ ﺣﺎﻝ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﺋﻴﻢ ﺗﻨﻬﺎ ﻣﺮﮒ ﺑﺎﺯﮔﺸﱳ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍ ﻧﻴﺴﺖ ]ﺑﻘﺮﻩ‪.[١٥٦:‬‬ ‫* ]ﻋﻠﻖ‪ .[٨:‬ﺭﺟﻌﻰ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺭﺟﻮﻉ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﺮﮔﺸﺖ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﺎﺋﺪﻩ‪ .[١٠٥:‬ﻣﺮﺟﻊ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﻭ ﺑﻪ ﻣﻌﲎ ﺭﺟﻮﻉ ﺍﺳﺖ ﻭ ﺁﻥ ﺷﺎﻧﺰﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺏ ﺷ‪‬ﺪﻳﺪﹰﺍ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻥ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﺷﺪﻳﺪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﻧﻴﺰ ﺁﻧﺮﺍ ﺍﺯ ﺯﻟﺰﻟﻪ ﻭ‬ ‫ﺿ ﹶﻄ ‪‬ﺮ ‪‬‬ ‫ﺤﺮ‪ ‬ﻙ ‪‬ﻭ ﺍ ‪‬‬ ‫ﻒ‪ :‬ﺗ ‪‬‬ ‫ﺭﺟﻒ = ﻟﺮﺯﻳﺪﻥ ﻭ ﻟﺮﺯﺍﻧﺪﻥ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ » ‪‬ﺭ ‪‬ﺟ ﹶﻔ ‪‬ﻪ ﺭ‪‬ﺟ‪‬ﻔ ﹰﺎ‪ :‬ﺣﺮ‪‬ﻛﹶﻪ‪ ،‬ﺭ ‪‬ﺟ ‪‬‬ ‫ﺍﺿﻄﺮﺍﺏ ﺷﺪﻳﺪ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺩﺭﻳﺎ ﺭﺍ ﺭﺟ‪‬ﺎﻑ ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﺍﺿﻄﺮﺍﺏ ﻭ ﺣﺮﻛﺖ ﺷﺪﻳﺪ ﻣﻮﺝﻫﺎ ﻣﺜﻞ ﻗﻮﻝ ﺷﺎﻋﺮ »ﺣﱴ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ ﰱ ﺍﻟﺮﺟ‪‬ﺎﻑ« ﺗﺎ ﺁﻓﺘﺎﺏ ﺩﺭ ﺩﺭﻳﺎ ﻓﺮﻭ ﺭﻭﺩ‪.‬‬ ‫ﻃﱪﺳﻰ ﻧﻴﺰ ﺍﺿﻄﺮﺍﺏ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪] .‬ﻣﺰ‪‬ﻣﻞ‪ .[١٤:‬ﺭﻭﺯﻯ ﻛﻪ ﺯﻣﲔ ﻭ ﻛﻮﻩﻫﺎ ﺑﻪ ﺷﺪ‪‬ﺕ ﺑﻠﺮﺯﻧﺪ ﻭ ﻛﻮﻫﻬﺎ ﺗﭙ‪‬ﻪﻫﺎﻯ ﻧﺮﻡ ﺑﺎﺷﻨﺪ‪] .‬ﻧﺎﺯﻋﺎﺕ‪ .[٦:‬ﺭﻭﺯﻯ ﻛﻪ ﻟﺮﺯﻧﺪﻩ ﺑﻠﺮﺯﺩ ﻭ ﺯﻟﺰﻟـﻪ‬ ‫ﺩﻳﮕﺮﻯ ﺩﺭ ﺭﺩﻳﻒ ﺁﻥ‪ ،‬ﺩﺭ ﺁﻳﻪ ﻣﺮﺍﺩ ﺍﺯ ﻟﺮﺯﻧﺪﻩ ﺑﻘﺮﻳﻨﻪ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺯﻣﲔ ﺍﺳﺖ ﻭ »ﺭﺍﺩﻓﻪ« ﺻﻔﺖ ﺭﺟﻔﻪ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻓﻌﻞ ﺗﺮﺟﻒ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬

‫]ﺍﻋﺮﺍﻑ‪ .[٧٨:‬ﺭﺟﻔﺔ ﻟﺮﺯﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺁﻳﻪ ﻓﻮﻕ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﺻﺎﱀ ﻣﻰﺑﺎﺷﺪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻣﺮﺍﺩ ﺍﺯ ﺟﻔﻪ ﺭﻋﺸﻪ ﺑﺪﻥ ﺁ‪‬ﺎ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺻﺎﻋﻘﻪ‬ ‫ﻟﺮﺯﻳﺪﻧﺪ ﻭ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﻟﺮﺯﻳﺪﻥ ﺯﻣﲔ ﺍﺳﺖ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﺰﻭﻝ ﻋﺬﺍﺏ‪.‬‬ ‫* ]ﺍﺣﺰﺍﺏ‪ [٦٠:‬ﻣﺮﺟﻒ ﺑﻪ ﻣﻌﲎ ﺍﺿﻄﺮﺍﺏ ﺁﻭﺭ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺑﺎ ﻧﺸﺮ ﺩﺭﻭﻍ ﻣﺮﺩﻡ ﺭﺍ ﻣﻀﻄﺮﺏ ﻭ ﻧﺎﺭﺍﺣﺖ ﻣﻰﻛﺮﺩﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺖ »ﺍﺭﺟـﻒ‬ ‫ﺍﻟﻘﻮﻡ« ﻳﻌﲎ ﺷﺮﻭﻉ ﺑﻨﺸﺮ ﺍﺧﺒﺎﺭ ﻭ ﻓﺘﻨﻪﻫﺎ ﻛﺮﺩﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺍﺿﻄﺮﺍﺏ ﺁﻭﺭﻧﺪ‪ .‬ﺍﺭﺍﺟﻴﻒ ﺩﺭﻭﻍﻫﺎﻯ ﻭﺣﺸﺖ ﺁﻭﺭ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭ‪‬ﺟ‪‬ﻞ = ﻣﺮﺩ‪].‬ﻫﻮﺩ‪ .[٧٨:‬ﺁﻳﺎ ﺍﺯ ﴰﺎ ﻣﺮﺩ ﻋﺎﻗﻠﻰ ﻧﻴﺴﺖ‪ .‬ﲨﻊ ﺁﻥ ﺭﺟﺎﻝ ﺍﺳﺖ ﳓﻮ ]ﺍﻋﺮﺍﻑ‪ .[٤٦:‬ﺑﺮ ﺑﻠﻨﺪﻯﻫﺎﻯ ﺁﻥ ﺣﺎﻳﻞ‪ ،‬ﻣﺮﺩﺍﱏ ﺍﺳﺖ‪.‬‬ ‫ﮔﺎﻫﻰ ﺍﺯ ﺭﺟﻞ ﻭ ﺭﺟﺎﻝ ﻣﺮﺩ ﺭﺷﻴﺪ ﻭ ﻛﺎﻣﻞ ﻭ ﻣﺮﺩﺍﻥ ﺭﺷﻴﺪ ﺍﺭﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﺗﻨﻬﺎ ﻣﺮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺯﻥ ﻣﻨﻈﻮﺭ ﻧﻴﺴﺖ‪ .‬ﳓﻮ ]ﻳﺲ‪] .[٢٠:‬ﻏﺎﻓﺮ‪] .[٢٨:‬ﺗﻮﺑﻪ‪] .[١٠٨:‬ﺍﺣﺰﺍﺏ‪.[٢٣:‬‬ ‫ﺤﻤ‪‬ﺪ‪ ‬ﺍﹶﺑﺎ ﹶﺍ ‪‬ﺣ ٍﺪ ‪‬ﻣ ‪‬ﻦ ﺭِﺟﺎِﻟ ﹸﻜ ‪‬ﻢ« ﺑﻪ »ﺧﺘﻢ« ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ »ﻣﺎ ﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫_______________________________________________‬ ‫ﺭِﺟ‪‬ﻞ = )ﺑﻜﺴﺮ ﺍﻭﻝ( ﭘﺎ‪] .‬ﺹ‪ .[٤٢:‬ﺑﺎ ﭘﺎﻳﺖ ﻗﺪﻡ ﺑﺰﻥ ﻭ ﺭﺍﻩ ﺑﺮﻭ‪ .‬ﲨﻊ ﺁﻥ ﺍﺭﺟﻞ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ‪.[١٩٥:‬‬ ‫ﺭﺟﺎﻝ ﺑﻪ ﻣﻌﲎ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﻧﻴﺰ ﲨﻊ ﺭﺍﺟﻞ ﺑﻪ ﻣﻌﲎ ﭘﻴﺎﺩﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٣٩:‬ﺭﺟﺎﻝ ﲨﻊ ﺭﺍﺟﻞ ﻭ ﺭﺍﻛﺒﺎﻥ ﲨﻊ ﺭﺍﻛﺐ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﺍﺯ ﺩﴰﻦ ﺑﻴﻢ ﺩﺍﺷﺘﻴﺪ ﺩﺭ‬ ‫ﺣﺎﻝ ﭘﻴﺎﺩﻩ ﻭ ﺳﻮﺍﺭ ﳕﺎﺯ ﲞﻮﺍﻧﻴﺪ‪ .‬ﻭ ﻧﻴﺰ ﺭ‪‬ﺟِﻞ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﻛﺴﺮ ﺩﻭﻡ( ﲨﻊ ﺭﺍﺟﻞ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪ .[٦٤:‬ﺑﺎ ﺳﻮﺍﺭﻩ ﻭ ﭘﻴﺎﺩﻩ ﮔﺎﻧﺖ ﺑﺮ ﺁ‪‬ﺎ ﺻﻴﺤﻪ ﺑﺰﻥ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ »ﺟﻠﺐ«‬ ‫ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺟﻢ = ﺳﻨﮓ ﺯﺩﻥ‪ .‬ﺳﻨﮕﺴﺎﺭ ﻛﺮﺩﻥ » ‪‬ﺭ ‪‬ﺟ ‪‬ﻤ ‪‬ﻪ ﺭ‪‬ﺟ‪‬ﻤﹰﺎ‪ :‬ﺭ‪‬ﻣﺎ ‪‬ﻩ ﺑِﺎﳊِﺠﺎ ‪‬ﺭ ِﺓ« )ﺍﻗﺮﺏ( ﺁﻥ ﺭﺍ ﻗﺘﻞ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ ﺍﺻﻞ ﺁﻥ ﺳﻨﮓ ﺯﺩﻥ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺟﺎﻡ ﺑﻪ ﻣﻌﲎ ﺳﻨﮓﻫﺎ ﻭ ﺭﺟﻢ‬ ‫ﺯﺩﻥ ﺑﺎ ﺳﻨﮓ ﻭ ﻣﺮﺟﻮﻡ ﺑﻪ ﻣﻌﲎ ﺳﻨﮓ ﺯﺩﻩ ﺍﺳﺖ‪] .‬ﻫﻮﺩ‪ .[٩١:‬ﻳﻌﲎ ﺍﮔﺮ ﻋﺸﲑﻩ ﺗﻮ ﻧﺒﻮﺩ ﺗﻮ ﺭﺍ ﺳﻨﮓﻫﺎ ﻣﻰﻛﺸﺘﻴﻢ ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﻓﺤﺶ ﻭ ﺷﺘﻢ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﻧﻈﲑ ﺍﻳﻦ ﲨﻠﻪ ﺩﺭ ﺳﻮﺭﻩ ﻣﺮﱘ ﺁﻳﻪ ‪ .٤٦‬ﺩﺭﺑﺎﺭﻩ ﮔﻔﺘﮕﻮﻯ ﺁﺯﺭ ﺑﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ‪ ١٨‬ﻳﺲ ﻭ ‪ ٢٠‬ﻛﻬﻒ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭﺑﺎﺭﻩ ﻣﻄﻠﻖ ﻗﺘﻞ ﻭ ﻛﺸﱳ‬ ‫ﺩﺭ ﺯﻳﺮ ﺳﻨﮕﺒﺎﺭﺍﻥ ﺑﻜﺎﺭ ﻣﻰﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫*]ﺩﺧﺎﻥ‪ .[٢٠:‬ﺍﻳﻦ ﺳﺨﻦ ﻗﻮﻝ ﻣﻮﺳﻰ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻓﺮﻋﻮﻧﻴﺎﻥ ﻭ ﻇﺎﻫﺮﺵ ﳘﺎﻥ ﺳﻨﮓ ﺯﺩﻥ ﻭ ﻗﺘﻞ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺟﻢ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﺮ ﻧﺴﺒﺖ ﮔﻤﺎﻥ ﻭ ﺗﻮﻫ‪‬ﻢ ﻭ ﻓﺤﺶ‬ ‫ﻭ ﻃﺮﺩ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﳘﺎﻥ ﻧﺴﺒﺖ ﺑﺎﺷﺪ ﻳﻌﲎ ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﺑﺮﺩﻡ ﻛﻪ ﻣﺮﺍ ﺑﺪﺭﻭﻍ ﻧﺴﺒﺖ ﺑﺪﻫﻴﺪ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺷﺘﻢ ﺍﺳﺖ )ﳎﻤﻊ(‪.‬‬ ‫*]ﳓﻞ‪ .[٩٨:‬ﺭﺟﻴﻢ ﺍﺯ ﺍﻭﺻﺎﻑ ﺷﻴﻄﺎﺗﻦ ﻭ ﲨﻌ ﹰﺎ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻣﺮﺟﻮﻡ ﻭ ﺭﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻣﻄﺮﻭﺩ ﺍﺯ ﺧﲑﺍﺕ ﻭ ﺍﺯ ﻣﻨﺎﺯﻝ ﻣﻼﺋﻚ ﻭ ﻃﱪﺳﻰ ﻣﻄﺮﻭﺩ ﺍﺯ ﺁﲰﺎﻥ ﻭ ﺯﺩﻩ ﺷﺪﻩ ﺑﺎ ﺷﻬﺎﺏﻫﺎ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﻣﺮﺟﻮﻡ ﺑﻪ ﻟﻌﻨﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻛﻬﻒ‪ .[٢٢:‬ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺭﺟﻢ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﺮ ﻇﻦ‪ ‬ﺍﻃﻼﻕ ﻣﻰﮔﺮﺩﺩ ﺩﺭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ‪ :‬ﺭﺟﻢ ﺁﻧﺴﺖ ﻛﻪ ﺷﺨﺺ ﺭﻭﻯ ﮔﻤﺎﻥ ﺳﺨﻦ ﮔﻮﻳﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳـﺪ‪:‬‬ ‫»ﺍﻟﺮﺟﻢ ﺍﻥ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻈﻦ« ﻳﻌﲎ ﺍﺯ ﺭﻭﻯ ﮔﻤﺎﻥ ﻭ ﺧﻴﺎﻝ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ ﭘﻨﺞ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﺷﺸﻤﻰ ﺳﮕﺸﺎﻥ ﺑﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺟﻮﻡ = * ]ﻣﻠﻚ‪.[٥:‬‬ ‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺭﺟﻢ ﺍﺳﻢ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﻣﻰﺯﻧﻨﺪ ﲨﻊ ﺁﻥ ﺭﺟﻮﻡ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺭﺟﻢ ﻣﺼﺪﺭ ﻭ ﺍﺳﻢ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﻣﺼﺎﺑﻴﺢ ﻛﻪ ﻫﻢ ﺯﻳﻨﺖ ﺁﲰﺎﻥ ﭘﺎﺋﲔ ﻭ ﻫﻢ ﺗﲑﺍﻧﺪ ﺑﺮ ﺷﻴﺎﻃﲔ ﭼﻴﺴﺖ؟ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ]ﺻﺎﻓﺎﺕ‪ .[٦:‬ﺑﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺼﺎﺑﻴﺢ ﺩﺭ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﳘﺎﻥ ﻛﻮﺍﻛﺐ ﺑﺎﺷﻨﺪ ﭘﺲ ﺍﻳـﻦ‬ ‫ﻛﻮﺍﻛﺐ ﻫﻢ ﭼﺎﻍﻫﺎﻯ ﺁﲰﺎﻥ ﺍﻧﺪ ﻭ ﻫﻢ ﺗﱪﻫﺎﺋﻰﺍﻧﺪ ﻛﻪ ﺷﻴﺎﻃﲔ ﺑﺎ ﺁ‪‬ﺎ ﺯﺩﻩ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁ‪‬ﺎ ﺛﺎﺑﺖ ﻧﻴﺴﺘﻨﺪ ﻭ ﮔﺮﻧﻪ ﺭﺟﻮﻡ ﳕﻰﺷﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﻓﺼ‪‬ﻠﺖ‪ .[١٢:‬ﺩﺭ ﻫﺮ ﺳﻪ ﺁﻳﻪ ﺯﻳﻨﺖ ﻭ ﺁﲰﺎﻥ ﭘﺎﺋﲔ ﻭ ﺣﻔﻆ ﺁﲰﺎﻥ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺩﻭﻣﻰ ﻛﻮﺍﻛﺐ ﻭ ﺩﺭ ﺍﻭ‪‬ﱃ ﻭ ﺳﻮ‪‬ﻣﻰ ﻣﺼﺎﺑﻴﺢ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ‬ ‫ﺐ ﺩ‪‬ﺣ‪‬ﻮﺭﹰﺍ‪ ...‬ﹶﻓ ﹶﺎ‪‬ﺗ ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ﺷِﻬﺎﺏ‪ ‬ﺛﺎ ِﻗﺐ‪«‬‬ ‫ﺻﺎﻓﺎﺕ ﺁﻣﺪﻩ » ‪‬ﻭ ﺣِﻔﹾﻈ ﹰﺎ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺷ‪‬ﻴ‪‬ﻄﺎ ٍﻥ ﻣﺎ ِﺭ ٍﺩ‪ .‬ﻻ ‪‬ﻳﺴ‪‬ﻤ‪‬ﻌ‪‬ﻮ ﹶﻥ ﺍِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﻠﹶﺎ ِﺀ ﺍﹾﻟﺎﹶﻋ‪‬ﻠﻰ ‪‬ﻭ ﻳ‪‬ﻘﺬﹶﻓﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺟﺎِﻧ ٍ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﻣﺼﺎﺑﻴﺢ ﻭ ﻛﻮﺍﻛﺐ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﳘﺎﻥ ﺷﻬﺎﺏﻫﺎ ﻭ ﺳﻨﮓﻫﺎﻯ ﺳﺮﮔﺮﺩﺍﻥ ﺩﺭ ﻓﻀﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺎ ﻭﺭﻭﺩ ﺑﻪ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ‬ﺯﻣﲔ ﺁﺗﺶ ﮔﺮﻓﺘﻪ ﺁﲰﺎﻥ ﭘﺎﺋﲔ ﺭﺍ ﺯﻳﻨﺖ‬ ‫ﻣﻰﲞﺸﻨﺪ ﻭ ﺷﻴﻄﺎﻥﻫﺎ ﺭﺍ ﻣﻰﺭﺍﻧﻨﺪ‪.‬‬ ‫ﻭﱃ ﻗﺮﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﻛﻮﺍﻛﺐ ﺩﺭ ﻗﻴﺎﻣﺖ ﻓﺮﻣﻮﺩﻩ ]ﺍﻧﻔﻄﺎﺭ‪ .[٢:‬ﺑﻪ ﺣﻜﻢ ﺍﻳﻦ ﺁﻳﻪ ﻛﻮﺍﻛﺐ ﺩﺭ ﻗﻴﺎﻣﺖ ﭘﺮﺍﻛﻨﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻟﺬﺍ ﳕﻰﺗﻮﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﳘﺎﻥ ﺭﺟﻮﻡ ﻭ ﻣﺼﺎﺑﻴﺢ ﻛﻪ ﺳﻨﮓﻫﺎ‬ ‫ﺳﺮﮔﺮﺩﺍﻥ ﺑﺎﺷﻨﺪ ﻫﻢ ﺍﻛﻨﻮﻥ ﭘﺮﺍﻛﻨﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺑﻌﻴﺪ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺩﺭ ﺁﻳﻪ ‪ ٦‬ﺻﺎﻓﺎﺕ ﻛﻮﺍﻛﺐ ﺑﻪ ﻣﻌﲎ ﺭﺟﻮﻡ ﺅ ﺩﺭ ﺁﻳﻪ ﺍﻧﻔﻄﺎﺭ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﻏﲑ ﺭﺟﻮﺕ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺎﺑﺮ ﲢﻘﻴﻖ ﻛﺘﺎﺏ ﺁﻏﺎﺯ ﻭ ﺍﳒﺎﻡ ﺟﻬﺎﻥ ﻛﻮﺍﻛﺐ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﺳﻴﺎﺭﺍﺕ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﻭ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ« ﺩﺭ ﺁﻳﻪ ‪ ٦‬ﺻﺎﻓﺎﺕ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺁﲰﺎﻥ ﺟﻬﺎﻥ ﺍﺳﺖ ﻧﻪ ﻧﺰﺩﻳﻚﺗﺮﻳﻦ‬ ‫ﺁﲰﺎﻥﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺯﻣﲔ ﻭ ﻧﺰﺩﻳﻚﺗﺮﻳﻦ ﺁﲰﺎﻥ ﺟﻬﺎﻥ ﻓﻀﺎﻯ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻣﺼﺎﺑﻴﺢ ﻭ ﺭﺟﻮﻡ ﺩﺭ ﺁﻳﻪ ‪ ٥‬ﻣﻠﻚ ﻭ ‪ ١٢‬ﻓﺼ‪‬ﻠﺖ ﺗﲑﻫﺎﻯ ﺷـﻬﺎﺏ ﻭ ﺳـﻨﮓﻫـﺎﻯ‬ ‫ﺳﺮﮔﺮﺩﺍﻥﺍﻧﺪ ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ »ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ« ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺁﲰﺎﻥﻫﺎﻯ ﻫﻔﺖ ﮔﺎﻧﻪ ﺯﻣﲔ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻓﻀﺎﻯ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﺭﺍ ﺑﺎ ﺳﻴﺎﺭﺍﺕ ﻭ ﺁﲰﺎﻥ ﭘﺎﺋﲔ ﺯﻣﲔ ﺑﺎ ﺑﺎ‬ ‫ﭼﺮﺍﻍﻫﺎ ﻭ ﺭﺟﻮﻡ ﺯﻳﻨﺖ ﲞﺸﻴﺪﻩ ﻭ ﳘﺎﻥ ﺳﻨﮓﻫﺎﺍﻧﺪ ﻛﻪ ﻭﺍﺭﺩ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ‬ﺯﻣﲔ ﺷﺪﻩ ﺁﺗﺶ ﻣﻰﮔﲑﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺯﻳﺒﺎﺋﻰ ﻣﻰﲞﺸﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺼﺎﺑﻴﺢ ﻫﻢ ﭼﺮﺍﻍﺍﻧﺪ ﻭ ﻫﻢ ﺗﲑﻫﺎ ﻭ ﺭﺟﻮﻡ ﺍﻧﺪ ﻛﻪ ﺷﻴﺎﻃﲔ ﺭﺍ ﻣﻰﺭﺍﻧﻨﺪ ﻭﱃ ﻛﻮﺍﻛﺐ ﻓﻘﻂ ﺯﻳﻨﺖ ﺍﻧﺪ ﻧﻪ ﺭﺟﻮﻡ ﺉ ﺁﳒﺎ ﻛﻪ ﺳﻮﺭﻩ ﺻﺎﻓﺎﺕ ﺁﻣﺪﻩ » ‪‬ﻭ ﺣِﻔﹾﻈﹰﺎ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ‬ ‫ﺐ ﺩ‪‬ﺣ‪‬ﻮﺭﹰﺍ‪ ...‬ﹶﻓ ﹶﺎ‪‬ﺗ ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ﺷِﻬﺎﺏ‪‬‬ ‫ﺷ‪‬ﻴ‪‬ﻄﺎ ٍﻥ ﻣﺎ ِﺭ ٍﺩ« ﺍﻳﻦ ﺣﻔﻆ ﺑﻮﺳﻴﻠﻪ ﻛﻮﺍﻛﺐ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﻮﺳﻴﻠﻪ ﺩﻳﮕﺮ ﺍﺳﺖ ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ »ﻻ ‪‬ﻳﺴ‪‬ﻤ‪‬ﻌ‪‬ﻮ ﹶﻥ ﺍِﻟﹶﻰ ﺍﻟﹾﻤ‪ ‬ﻠﹶﺎ ِﺀ ﺍﹾﻟﺎﹶﻋ‪‬ﻠﻰ ‪‬ﻭ ﻳ‪‬ﻘﺬﹶﻓﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺟﺎِﻧ ٍ‬ ‫ﺛﺎ ِﻗﺐ‪.«‬‬ ‫ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﻴﻄﺎﻥﻫﺎ ﻫﻢ ﺑﺎ ﺷﻬﺎﺏ ﻭ ﻫﻢ ﺑﺎ ﻭﺳﺎﺋﻞ ﺩﻳﮕﺮ ﻃﺮﺩ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻬﺎﺏ«‪.‬‬

‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻴﻠﻴﻠﺮﺩﻫﺎ ﺳﻨﮓﻫﺎﻯ ﺳﺮﮔﺮﺩﺍﻥ ﺭﻳﺰ ﻭ ﺩﺭﺷﺖ ﺑﻪ ﺑﺰﺭﮔﻰ ﺩﺍﻧﻪﻫﺎﻯ ﺷﻦ ﻭ ﺗﻪ ﺳﻨﺠﺎﻕ ﺑﻪ ﺳﺮﻋﺖ ‪ ٤٨‬ﻫﺰﺍﺭ ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﺳﺎﻋﺖ ﻭﺍﺭﺩ ﺟﻮ‪ ‬ﺯﻣﲔ ﻣﻰﺷﻮﻧﺪ ﻭ ﺩﺭ ﺍﺛـﺮ‬ ‫ﺣﺮﺍﺭﺕ ﺭﻳﺎﺩﻯ ﻛﻪ ﺩﺍﺭﻧﺪ ﺑﺎ ﲤﺎﺱ ﺑﻪ ﮔﺎﺯﻫﺎﻯ ﺟﻮ‪ ‬ﺁﺗﺶ ﻣﻰﮔﲑﻧﺪ ﻭ ﻧﻮﺭ ﻣﺴﻄﺘﻴﻠﻰ ﻛﻪ ﺩﺭ ﻫﻮﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ ﺳﻮﺧﱳ ﺁ‪‬ﺎﺳﺖ ﻭ ﮔﺎﻫﻰ ﺍﻳﻦ ﺳﻨﮓﻫﺎ ﺑﺰﺭﮒ ﺍﻧﺪ ﻛﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺁ‪‬ﺎ‬ ‫ﺑﻪ ﺯﻣﲔ ﻣﻰﺍﻓﺘﺪ ﺩﺭ ﺳﺎﻝ ‪ ١٣٤٨‬ﴰﺴﻰ ﺳﻨﮕﻰ ﺑﻮﺯﻥ ﺷﺶ ﻛﻴﻠﻮ ﺑﻪ ﺁﻣﺮﻳﻜﺎ ﺍﻓﺘﺎﺩ ﻭ ﻫﻢ ﭼﻨﲔ ﺳﻨﮕﻰ ﺑﻪ ﻭﺯﻥ ﭼﻬﻞ ﻫﺰﺍﺭ ﺗﻦ ﺩﺭ ﺳﻴﱪﻯ ﺍﻓﺘﺎﺩ ﻭ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺍﻳﻦ ﺳﻨﮓﻫﺎ ﺩﺭ ﻣﻮﺯﻩ‬ ‫ﳑﺎﻟﻚ ﻧﮕﺎﻫﺪﺍﺭﻯ ﻣﻰﺷﻮﻧﺪ ﻭ ﺷﻬﺎﺏﻫﺎ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﺎﻩ ﻣﺮﺩﺍﺩ ﻭ ﺁﺑﺎﻥ ﻧﺰﺩﻳﻚ ﺻﺒﺢ ﺩﻳﺪﻩ ﻣﻰﺷﻮﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺣﺐ = ﻭﺳﻌﺖ‪ .‬ﻓﺮﺍﺧﻰ ]ﺗﻮﺑﻪ‪ .[٢٥:‬ﺯﻣﲔ ﺑﺎ ﺁﻥ ﻓﺮﺍﺧﻰ ﺑﺮﴰﺎ ﺗﻨﮓ ﺷﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺣﺐ ﻓﺮﺍﺧﻰ ﻣﻜﺎﻥ ﺍﺳﺖ ﻭ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﺮ ﻓﺮﺍﺧﻰ ﺷﻜﻢ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ﺭﺣﺐ‬ ‫ﺐ ﺍﻟﹾﺒ‪‬ﻠﹾﻌ‪‬ﺆ ِﻡ ‪‬ﻣ ‪‬ﻨ ‪‬ﺪ‬ ‫ﻼ ﻳﻌﲎ ﻣﻜﺎﻥ ﻭﺳﻴﻌﻰ ﺑﻴﺎﰉ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٥٧‬ﺁﻣﺪﻩ » ‪‬ﺳ ‪‬ﻴ ﹾﻈ ‪‬ﻬ ‪‬ﺮ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑ‪‬ﻌﺪﻯ ‪‬ﺭ ‪‬ﺟﻞﹲ ‪‬ﺭ ‪‬ﺣ ‪‬‬ ‫ﺍﻟﺒﻄﻦ ﻭ ﻧﻴﺰ ﺑﺴﻌﻪ ﺻﺪﺭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﭼﻮﻥ ﮔﻮﻳﻨﺪ‪ :‬ﻣﺮﺣﺒ ﹰﺎ ﻭ ﺍﻫ ﹰ‬ ‫ِﺣ ‪‬ﻖ ﺍ ﹾﻟ‪‬ﺒ ﹾﻄ ِﻦ« ﭘﺲ ﺍﺯ ﻣﻦ ﻣﺮﺩﻯ ﮔﺸﺎﺩ ﺣﻠﻖ ﺑﺰﺭﮒ ﺷﻜﻢ ﺑﺮ ﴰﺎ ﭼﲑﻩ ﻣﻰﺷﻮﺩ‪ .‬ﳏﻤﺪ ﻋﺒﺪﻩ ﮔﻮﻳﺪ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻭ ﺯﻳﺎﺩﺑﻦ ﺍﺑﻴﻪ ﻭ ﺑﻌﻀﻰ ﻣﻐﲑﺓ ﺑﻦ ﺷﻌﺒﻪ ﻭ ﺑﻌﻀﻰ ﻣﻌﺎﻭﻳﻪ ﮔﻔﺘﻪ‬ ‫ﺍﺳﺖ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻌﻮﻳﻪﻟﻌﲔ ﺍﺳﺖ‪.‬‬ ‫* ]ﺹ‪ .[٥٩:‬ﻃﱪﺳﻰ ﺍﺯ ﺍﺑﻮ ﻋﺒﻴﺪﻩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻻﻣﺮﺣﺒ ﹰﺎ ﺑﻪ ﻳﻌﲎ ﺯﻣﲔ ﺑﺮ ﺍﻭ ﻓﺮﺍﺥ ﻧﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪ ﺩﻋﺎ ﻭ ﻧﻔﺮﻳﻦ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪:‬‬ ‫ﻭﺳﻌﺖ ﻧﺒﺎﺷﺪ ﴰﺎ ﺍﻳﻦ ﻛﻔﺮ ﺭﺍ ﺑﺮ ﻣﺎ ﭘﻴﺶ ﺁﻭﺭﻳﺪ ﺑﺪ ﻗﺮﺍﺭ ﮔﺎﻫﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﴰﺎ‪ .‬ﺳﺨﻦ ﺍﻭ‪‬ﻝ ﺑﻨﺎ ﺑﻪ ﻧﻘﻠﻰ ﻗﻮﻝ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻛﻔﺮ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﺗﺒﺎﻉ ﺧﻮﻳﺶ ﻭ ﻣﺮﺣﺒﺎﻯ ﺩﻭﻡ ﺟﻮﺍﺏ‬ ‫ﭘﲑﻭﺍﻥ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺭﺅﺳﺎ‪.‬‬

‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ٢٠٠‬ﺁﻣﺪﻩ »ﻻ ﻣ‪‬ﺮﺣ‪‬ﺒﹰﺎ ﺑِﻮ‪‬ﺟ‪‬ﻮ ٍﻩ ﻻﺗ‪‬ﺮﻯ ﺍِﻟﱠﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹸﻛﻞﱢ ‪‬ﺳ ‪‬ﻮﹶﺃ ٍﺓ«‪.‬‬

‫_______________________________________________‬ ‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺭ‪‬ﺣﻴ ٍﻖ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻮ ٍﻡ« ﺭﺣﻴﻖ ﺑﻪ ﻣﻌﲎ ﲬﺮ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ‪ ،‬ﺍﻗﺮﺏ( ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺷﺮﺍﺏ ﺧﺎﻟﺺ ﻭ ﺻﺤﺎﺡ ﺷﺮﺍﺏ ﺻﺎﻑ ﮔﻔﺘﻪ ﻳﻌﲎ ﺍﺯ ﺷﺮﺍﺏ ﺧﺎﻟﺺ ﻣﻬﺮ ﺷﺪﻩ ﺳﲑﺍﺏ‬ ‫ﺭﺣﻖ = »‪‬ﻳ ‪‬‬ ‫ﻣﻰﮔﺮﺩﺍﻧﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺧﺘﻢ« ﮔﺬﺷﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺣﻞ = ﻇﺮﻑ )ﻣﺜﻞ ﺧﻮﺭﺟﲔ ﻭ ﺍﻧﺒﺎﻥ( ﻭ ﺑﺎﺭ ﺳﻔﺮ ﻭ ﻛﻮﭺ‪.‬‬ ‫ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﻫﻢ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ ]ﻳﻮﺳﻒ‪ .[٦٢:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﮔﻮﻳﺪ ﺍﺯ ﺭﺣﺎﻝ ﻇﺮﻓﻬﺎ ﻗﺼﺪ ﺷﺪﻩ ﻭ ﻣﻔﺮﺩ ﺁﻥ ﺭﺣﻞ ﮔﻮﻳﻨﺪ ﻭ ﺍﺻﻞ ﺁﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﺮﺍﻯ ﻛﻮﭺ ﺁﻣﺎﺩﻩ ﺷﻮﺩ ﺍﺯ ﻇﺮﻑ ﻣﺘﺎﻉ ﻭ ﭘﺎﻻﻥ ﺷﺘﺮ ﻭ‪...‬‬ ‫ﻛﻠﻤﻪ ﺭﺣﻞ ﻭ ﺭﺣﺎﻝ ﺩﺭ ﺁﻳﺎﺕ ‪ ٧٥،٧٠،٦٢‬ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﺁﻣﺪﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﻇﺮﻓﻬﺎﺋﻰ ﺍﺳﺖ ﻣﺜﻞ ﺧﻮﺭﺟﲔ ﻭ ﺍﻧﺒﺎﻥ ﻛﻪ ﺑﺮ ﺷﺘﺮﺍﻥ ﺑﺴﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ .[٧٦:‬ﺑﻪ ﺟﺎﻯ‬ ‫ﺭﺣﺎﻝ ﺍﻭﻋﻴﻪ ﺁﻣﺪﻩ ﻛﻪ ﳘﺎﻥ ﻇﺮﻓﻬﺎ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﻳﻮﺳﻒ ﺑﻪ ﻏﻼﻣﺎﻥ ﺧﻮﺩ ﮔﻔﺖ ﺳﺮﻣﺎﻳﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﺧﻮﺭﺟﲔ ﻫﺎﻳﺸﺎﻥ ﺑﮕﺬﺍﺭﻳﺪ‪.‬‬ ‫* ]ﻗﺮﻳﺶ‪ .[٢:‬ﺭﺣﺎﺓ ﺑﻪ ﻣﻌﲎ ﻛﻮﭺ ﻭ ﻣﺴﺎﻓﺮﺕ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﳝﻦ ﺩﺭ ﺟﻨﻮﺏ ﻣﻜﹼﻪ ﻭ ﺷﺎﻡ ﺩﺭ ﴰﺎﻝ ﺁﻥ ﻭﺍﻗﻊ ﺍﺳﺖ )ﺑﻪ ﻃﻮﺭ ﺗﻘﺮﻳﺐ(‪ .‬ﺍﻫﻞ ﻣﻜﹼﻪ ﺳﺎﱃ ﺩﻭ ﻣﺴﺎﻓﺮﺕ ﺩﺍﺷﺘﻨﺪ‬ ‫ﻭﻗﺖ ﺯﻣﺴﺘﺎﻥ ﺑﻪ ﳝﻦ ﻭ ﻭﻗﺖ ﺗﺎﺑﺴﺘﺎﻥ ﺑﻪ ﺷﺎﻡ ﻭ ﺍﻳﻦ ﺩﻭ ﻣﺴﺎﻓﺮﺕ ﻧﻮﻋﹰﺎ ﺑﺮﺍﻯ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻭ ﻧﻘﻞ ﻭ ﺍﻧﺘﻘﺎﻝ ﻣﺎﻝ ﺍﻟﺘﺠﺎﺭﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﺣﻠﺔ ﺍﻟﺸﺘﺎﺀ ﻭ ﺍﻟﺼﻴﻒ ﳘﺎﻥ‬ ‫ﺩﻭ ﻣﺴﺎﻓﺮﺕ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻳﻦ ﻛﻪ ﺍﻫﻞ ﻣﻜﹼﻪ ﺳﺎﻛﻨﺎﻥ ﺣﺮﺍﻡ ﺍﻧﺪ ﺍﺯ ﺷﺮ‪ ‬ﺭﺍﻫﺰﻧﺎﻥ ﻭ ﺩﺯﺩﺍﻥ ﺩﺭ ﺍﻣﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﻛﺴﻰ ﺑﻪ ﺁ‪‬ﺎ ﺁﺯﺍﺭ ﳕﻰﺭﺳﺎﻧﺪ ﻭ ﺑﺎ ﺍﳝﲎ ﲤﺎﻡ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻰﻛﺮﺩﻧﺪ ﻟﺬﺍ ﺧﺪﺍ‬ ‫ﺩﺭ ﻣﻘﺎﻡ ﺍﻣﺘﻨﺎﻥ ﺑﻪ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩ ]ﻗﺮﻳﺶ‪.[٤-٢:‬‬ ‫_______________________________________________‬ ‫ﺭﺣﻢ = )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﻛﺴﺮ ﺩﻭ‪‬ﻡ( ﺭﺣﻢ ﺯﻥ‪ .‬ﳏﻞ ﺭﺷﺪ ﺟﻨﲔ‪ .‬ﲨﻊ ﺁﻥ ﺍﺭﺣﺎﻡ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٦:‬ﻟﻘﻤﺎﻥ‪.[٣٤:‬‬ ‫ﺭﺣﻢ ﺑﻪ ﻣﻌﻨﺎﻯ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﳘﻴﺸﻪ ﲨﻊ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻗﻮﻡ ﻭ ﺧﻮﻳﺶ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺭﺣﻢ ﻭ ﺍﺭﺣﺎﻡ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺁ‪‬ﺎ ﺍﺯ ﻳﻚ ﺭﺣﻢ ﺧﺎﺭﺝ ﺷﺪﻩﺍﻧﺪ )ﻣﻔﺮﺩﺍﺕ( ﻳﻌﲎ ﺭﻳﺸﻪ ﳘﻪ ﻳﻚ‬ ‫ﺭﺣﻢ ﺍﺳﺖ‪ .‬ﺫﻭﺭﺣﻢ ﻳﻌﲎ ﺻﺎﺣﺐ ﻗﺮﺍﺑﺖ ﻭ ﺫﻭﻯ ﺍﻻﺭﺣﺎﻡ ﻳﻌﲎ ﺻﺎﺣﺒﺎﻥ ﻗﺮﺍﺑﺖ‪.‬‬ ‫]ﻧﺴﺎﺀ‪ .[١:‬ﻳﻌﲎ ﺍﺯ ﺧﺪﺍ ﻭ ﺍﺯ ﺍﺭﺣﺎﻡ ﺑﺘﺮﺳﺪ ﻭ ﻗﻄﻊ ﺭﺣﻢ ﻧﻜﻨﻴﺪ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺭﺣﺎﻡ‪ ،‬ﺧﻮﻳﺸﺎﻥ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻧﻔﺎﻝ‪ .[٧٥:‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪ [٦:‬ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻭﺍﺭﺙ ﺷﺨﺺ ﻣﺘﻮﻓﹼﻰﻓﻘﻂ ﺍﺭﺣﺎﻡ ﺍﻭﺳﺖ ﻧﻪ ﺩﻳﮕﺮﺍﻥ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺍﺭﺣﺎﻡ ﻫﻢ ﺑﻌﻀﻰ ﺍﺭ ﺑﻌﺾ ﺩﻳﮕﺮ ﺑﺮﺗﺮ ﺍﺳﺖ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﺭﺣﺎﻡ ﻧﺰﺩﻳﻚ ﺍﺭﺣﺎﻡ ﺩﻳﮕـﺮ ﺍﺭﺙ‬ ‫ﻼ ﺑﺎ ﻭﺟﻮﺩ ﺍﻭﻻﺩ‪ ،‬ﻓﺮﺯﻧﺪ ﺍﻭﻻﺩ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﺍﺩﺭﺯﺍﺩﮔﺎﻥ ﺍﺭﺙ ﳕﺐ ﻳﺮﻧﺪ ﻣﺆﻣﻨﲔ ﻭ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﻏﻰ ﻫﻢ ﺑﺎ ﺁﻧﻜﻪ ﺩﻭﺳﺖ ﻭ ﺭﻓﻴﻖ ﺑﺮﺍﺩﺭ ﭘﻴﻤﺎﱏ ﺷﺨﺺﺍﻧﺪ ﺑﺎﺯ ﺣﻘﹼﻰ‬ ‫ﳕﻰﺑﺮﻧﺪ ﻣﺜ ﹰ‬ ‫ﺩﺭ ﺍﺭﺙ ﻧﺪﺍﺭﻧﺪ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺑﻄﻮﺭ ﺍﺣﺴﺎﻥ ﭼﻴﺰﻯ ﺑﺎ ﺁ‪‬ﺎ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﺎﻻﺗﺮ ﺍﺯ ﺧﻮﺩ ﻣﺆﻣﻨﺎﻥ ﺑﺮ ﺁ‪‬ﺎﺳﺖ ﻭ ﺯﻧﺎﻧﺶ ﻣﺎﺩﺭﺍﻥ ﻣﺆﻣﻨﲔﺍﻧﺪ‬ ‫ﺍﻳﻨﻬﺎ ﻫﻴﭻ ﻳﻚ ﺳﺒﺐ ﺍﺯﺙ ﳕﻰﺷﻮﺩ ﻭ ﺗﺮﻛﻪ ﻓﻘﻂ ﻣﺎﻝ ﺍﺭﺣﺎﻡ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯﺩ‪‬ﺭﺍﳌﻨﺜﻮﺭ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﮔﻮﻳﺪ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻣﻴﺎﻥ ﺻﺤﺎﺑﻪ ﺑﺮﺍﺩﺭﻯ ﺍﻓﻜﻨﺪ ﻭ ﮔﻔﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺭﺙ ﺑﱪﻧﺪ ﺗﺎ ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ » ‪‬ﻭ‬ ‫ﺏ ﺍﻟﻠﹼ ِﻪ« ﻭ ﺗﻮﺍﺭﺙ ﺑﺎﻧﺴﺐ ﺑﺮﻗﺮﺍﺭ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺾ ﻓِﻰ ﻛِﺘﺎ ِ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﺍﹶﻭ‪‬ﱃ ﺑِﺒ‪‬ﻌ ٍ‬ ‫ﺍﹶﻭ‪‬ﻟﹸﻮﺍ ﺍ ﹾﻟﹶﺎﺭ‪‬ﺣﺎ ِﻡ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺑﺎ ﺑﺮﺍﺩﺭﻯ ﺍﺭﺙ ﻣﻰﺑﺮﺩﻧﺪ )ﺗﺎ ﺁﻳﻪ ﺁﻥ ﺭﺍ ﻧﺴﺦ ﻛﺮﺩ(‪.‬‬ ‫ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﺩﻭﻡ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺗﻮﺭﺍﺛﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺑﻮﺳﻴﻠﻪ ﻫﺠﺮﺕ ﻭ ﻣﻮﺍﻻﺕ ﺩﺭ ﺩﻳﻦ ﺑﻮﺩ ﻧﺴﺦ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺍﻫﻞ ﺑﻴﺖ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﺑﺎ ﺁﻳﻪ »ﺍﹸﻭﻟﹸﻮﺍ ﺍﹾﻟ ﹶﺎﺭ‪‬ﺣﺎ ِﻡ« ﺁﻥ ﻃﻮﺭ ﻛﻪ ﮔﺬﺷﺖ ﻓﺘﻮﻯ ﺩﺍﺩﻩﺍﻧﺪ ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻛﺎﰱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﭼﻮﻥ ﻳﻜﻰ ﺍﺯ ﻏﻼﻣﺎﻥ ﺁﺯﺍﺩ ﻛﺮﺩﻩ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﻮﺕ‬ ‫ﺾ«‪.‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﺍﹶﻭ‪‬ﱃ ﺑِﺒ‪‬ﻌ ٍ‬ ‫ﻣﻰﻛﺮﺩ ﻭ ﻭﺍﺭﺙ ﺩﺍﺷﺖ ﺍﻣﺎﻡ ﭼﻴﺰﻯ ﺍﺯ ﺗﺮﻛﻪ ﺍﻭ ﺍﺧﺬ ﳕﻰﻛﺮﺩ ﻭ ﻣﻰﻓﺮﻣﻮﺩ‪ » :‬ﻭ ﺍﹶﻭ‪‬ﻟﹸﻮﺍ ﺍﹾﻟ ﹶﺎﺭ‪‬ﺣﺎ ِﻡ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫_______________________________________________‬ ‫ﺭﲪﺔ = ﻣﻬﺮﺑﺎﱏ‪] .‬ﺍﺳﺮﺍﺀ‪ .[٢٤:‬ﺑﺎﻝ ﺗﻮﺍﺿﻊ ﺭﺍ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺍﺯ ﺭﻭﻯ ﻣﻬﺮﺑﺎﱏ ﺑﻪ ﺧﻮﺍﺑﺎﻥ ]ﺭﻭﻡ‪.[٢١:‬‬

‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﲪﺖ ﻣﻬﺮﺑﺎﱏ ﻭ ﺭﻗﺘ‪‬ﻰ ﺍﺳﺖ ﻛﻪ ﻣﻘﺘﻀﻰ ﺍﺣﺴﺎﻥ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺷﺨﺺ ﻣﺮﺣﻮﻡ ﮔﺎﻫﻰ ﻓﻘﻂ ﺩﺭ ﻣﻬﺮﺑﺎﱏ ﻭ ﮔﺎﻫﻰ ﻓﻘﻂ ﺩﺭ ﺍﺣﺴﺎﻥ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜﻞ‪ » :‬ﺭ ِﺣ ‪‬ﻢ ﺍﻟﻠﱠ ‪‬ﻪ‬ ‫ﻓﹸﻼﻧ ﹰﺎ«‪ .‬ﻭ ﭼﻮﻥ ﺧﺪﺍ ﺑﺎ ﺭﺣﻢ ﻭﺻﻒ ﺷﻮﺩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻓﻘﻂ ﺍﺣﺴﺎﻥ ﺍﺳﺖ ﻧﻪ ﺭﻗﹼﺖ ﻗﻠﺐ ﻟﺬﺍﺳﺖ ﻛﻪ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﺭﲪﺖ ﺍﺯ ﺧﺪﺍ ﺍﻧﻌﺎﻡ ﻭ ﺗﻔﹼﻀﻞ ﻭ ﺍﺯ ﺁﺩﻣﻴﺎﻥ ﺭﻗﹼﺖ ﻗﻠﺐ ﻭ ﻋﺎﻃﻔﻪ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺗﻔﺴﲑ ﺑﺴﻤﻠﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﲪﺖ ﺍﻧﻔﻌﺎﻝ ﻭ ﺗﺄﺛﺮ ﺧﺎﺻﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﻗﺖ ﺩﻳﺪﻥ ﳏﺘﺎﺝ ﻋﺎﺭﺽ ﻗﻠﺐ ﻣﻰﺷﻮﺩ ﻭ ﺷﺨﺺ ﺭﺍ ﺑﻪ ﺭﻓﻊ ﺍﺣﺘﻴﺎﺝ ﻭ ﻧﻘﻴﺼﻪ ﻃـﺮﻑ ﻭﺍﺩﺍﺭ‬ ‫ﻣﻰﻛﻨﺪ ﺍﻳﻦ ﻣﻌﲎ ﺑﻪ ﺣﺴﺐ ﲢﻠﻴﻞ ﺑﻪ ﻋﻄﺎﺀ ﻭ ﻓﻴﺾ ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﻭ ‪‬ﻤﲔ ﻣﻌﲎ ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺑﺎ ﺭﲪﺖ ﺩﺭ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﻋﻄﺎ ﻭ ﺍﺣﺴﺎﻥ ﺍﺳﺖ ﻧﻪ ﺗﺄﺛﺮ ﻭ ﺍﻧﻔﻌﺎﻝ ﻗﻠﺐ ﺯﻳﺮﺍ ﺩﺭ ﺫﺍﺕ‬ ‫ﺑﺎﺭﻯ ﺍﻧﻔﻌﺎﻝ ﻧﻴﺴﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺩﺭ ﻣﻮﺍﺭﺩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﲪﺪ ﻭ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٥٧‬ﺑﻘﺮﻩ ﺭﲪﺖ ﺭﺍ ﻧﻌﻤﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﲪﺪ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺑﺎ‬ ‫ﺭﻗﹼﺖ ﻭ ﺍﻧﻔﻌﺎﻝ ﺗﻮﺻﻴﻒ ﳕﻰﺷﻮﺩ ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ ﺭﲪﺖ ﻧﻌﻤﺖ ﻭ ﺍﻃﻔﺎﻝ ﺍﺳﺖ )ﻧﻘﻞ ﺁﺯﺍﺩ(‪.‬‬ ‫ﺯﳐﺸﺮﻯ ﺩﺭ ﺗﻔﺴﲑ ﺑﺴﻤﻠﻪ ﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﮔﻮﺋﻰ ﻣﻌﲎ ﺗﻮﺻﻴﻒ ﺧﺪﺍ ﺑﺎ ﺭﲪﺖ ﻳﻌﲎ ﭼﻪ؟ ﺑﺎ ﺁﻥ ﻛﻪ ﺭﲪﺖ ﺑﻪ ﻣﻌﲎ ﻋﺎﻃﻔﻪ ﻭ ﻣﻬﺮﺑﺎﱏ ﺍﺳﺖ؟ ﮔﻮﱘ‪ :‬ﺁﻥ ﳎﺎﺯ ﺍﺳﺖ ﺍﺯ ﺍﻧﻌﺎﻡ ﺧﺪﺍ ﺑﺒﻨﺪﮔﺎﻧﺶ‬ ‫ﭼﻮﻥ ﻓﺮﻣﺎﻧﺮﻭﺍ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﻣﺮﺩﻡ ﻣﻬﺮﺑﺎﻥ ﺑﺎﺷﺪ ﺑﻪ ﺁ‪‬ﺎ ﺍﻧﻌﺎﻡ ﻭ ﺍﺣﺴﺎﻥ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﻛﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﻜﻪ ﺭﲪﺖ ﺑﻪ ﻣﻌﲎ ﻣﻬﺮﺑﺎﱏ ﻭ ﺭﻗﺖ ﻗﻠﺐ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺩﻳﺪﻥ ﺷﺨﺺ ﳏﺘﺎﺝ ﻋﺎﺭﺽ ﻣﻰﺷﻮﺩ ﻭ ﺷﺨﺺ ﺭﺍ ﺑﻪ ﺍﺣﺴﺎﻥ ﻭ ﺍﻣﻴﺪﺍﺭﺩ ﻭﱃ ﺩﺭ ﺧﺪﺍ ﻓﻘﻂ ﺑﻪ ﻣﻌﲎ ﺍﺣﺴﺎﻥ ﻭ‬ ‫ﻒ ﺑِﺎﻟﺮ‪‬ﻗﱠ ِﺔ«‪.‬‬ ‫ﺻ ‪‬‬ ‫ﻧﻌﻤﺖ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﺎ ﺭﻗﹼﺖ ﻭ ﺍﻧﻔﻌﺎﻝ ﺗﻮﺻﻴﻒ ﳕﻰﺷﻮﺩ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٧٧‬ﻓﺮﻣﻮﺩﻩ »ﺭ‪‬ﺣﻴﻢ‪ ‬ﻻ ﻳﺔﻭ ‪‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[١٦:‬ﻫﺮ ﻛﻪ ﺁﻥ ﺭﻭﺯ ﻋﺬﺍﺏ ﺍﺯ ﻭﻯ ﺩﻓﻊ ﺷﻮﺩ ﺧﺪﺍ ﺍﺣﺴﺎﻧﺶ ﻛﺮﺩﻩ ﺍﺳﺖ ]ﻋﻨﻜﺒﻮﺕ‪ .[٢١:‬ﻫﺮ ﻛﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﻋﺬﺍﺏ ﻛﻨﺪ ﻭ ﻫﺮ ﻛﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﻣﻰﲞﺸﺪ ﻭ ﺍﺯ ﻋﺬﺍﺏ‬ ‫ﳒﺎﺗﺶ ﻣﻰﺩﻫﺪ‪] .‬ﺑﻘﺮﻩ‪ .[١٥٧:‬ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﻋﻨﺎﻳﺎﺕ ﻭ ﺍﺣﺴﺎﱏ ﺍﺳﺖ‪] .‬ﺍﻧﻌﺎﻡ‪ .[١٣٣:‬ﺧﺪﺍﻯ ﺗﻮ ﰉ ﻧﻴﺎﺯ ﻭ ﺻﺎﺣﺐ ﺍﺣﺴﺎﻥ ﻭ ﻧﻌﻤﺖ ﺍﺳﺖ‪.‬‬ ‫* ]ﻛﻬﻒ‪ .[٨١:‬ﺭ‪‬ﺣ‪‬ﻢ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺩﺭ ﺍﻛﺜﺮ ﻛﺘﺐ ﻟﻐﺖ ﻣﺜﻞ )ﺭ‪‬ﺣ‪‬ﻢ( ﺑﻪ ﻣﻌﲎ ﻣﻬﺮﺑﺎﱏ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻗﺎﻣﻮﺱ‪ ،‬ﺻﺤﺎﺡ‪ ،‬ﺍﻗﺮﺏ‪ ،‬ﺎﻳﻪ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻟﺬﺍ ﺭﺣﻢ ﺩﺭ ﺁﻳﻪ ﺑﻪ‬ ‫ﺏ ﺭ‪‬ﺣ‪‬ﻤ ﹰﺎ« ﻳﻌﲎ ﻧﺰﺩﻳﻜﺘﺮ ﺍﺯ ﺟﻬﺖ ﻣﻬﺮ ﻭ ﻋﺎﻃﻔﻪ‪.‬‬ ‫ﻣﻌﲎ ﻣﻬﺮﺑﺎﱏ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﺭﺣﻢ ﺑﻪ ﻣﻌﲎ ﻗﺮﺍﺑﺖ ﻣﻌﲎ »ﹶﺍ ﹾﻗ ‪‬ﺮ ‪‬‬ ‫ﻼ ﺑﻪ ﺑﻌﻀﻰ ﺍﺷﺎﺭﻩ ﻣﻰﺷﻮﺩ‪:‬‬ ‫ﻳﻨﺎﺑﺮ ﺁﻥ ﭼﻪ ﮔﺬﺷﺖ ﳘﻪ ﻧﻌﻤﺖﻫﺎﻯ ﺧﺪﺍ ﺭﲪﺖ ﺍﻭ ﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﭼﻴﺰﻫﺎ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺧﺼﻮﺹ ﺑﺎ ﻛﻠﻤﻪ ﺭﲪﺖ ﺗﻮﺻﻴﻒ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺫﻳ ﹰ‬ ‫‪ -١‬ﺸﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٧:‬‬ ‫‪ -٢‬ﻗﺮﺁﻥ ]ﺍﻋﺮﺍﻑ‪.[٥٢:‬‬ ‫‪ -٣‬ﺗﻮﺭﺍﺕ ]ﻫﻮﺩ‪.[١٧:‬‬ ‫‪ -٤‬ﻧﺒﻮ‪‬ﺕ ]ﻫﻮﺩ‪.[٦٣:‬‬ ‫‪-٥‬ﭘﻴﻐﻤﱪ ]ﻣﺮﱘ‪] ،[٢١:‬ﺍﻧﺒﻴﺎﺀ‪.[١٠٧:‬‬ ‫‪ -٦‬ﺑﺎﺭﺍﻥ ]ﺭﻭﻡ‪ .[٥٠:‬ﺍﻳﻀﹰﺎ ‪ ٤٦‬ﺭﻭﻡ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﺭﲪﺖ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺣﺘﻤﻰ ﻓﺮﻣﻮﺩﻩ ﻭ ﺭﲪﺘﺶ ﺑﻪ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭ ﺍﻭ ﺍﺯ ﲤﺎﻡ ﻣﻬﺮﺑﺎﻥﻫﺎ ﻣﻬﺮﺑﺎﻧﺘﺮ ﺍﺳـﺖ ]ﺍﻧﻌـﺎﻡ‪] .[٥٤:‬ﻏـﺎﻓﺮ‪] .[٧:‬ﺍﻋـﺮﺍﻑ‪.[١٥١:‬‬ ‫]ﺍﻧﺒﻴﺎﺀ‪] .[٨٣:‬ﻳﻮﺳﻒ‪] .[٦٤:‬ﻳﻮﺳﻒ‪.[٩٢:‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﲪﺖ ﺧﺪﺍ ﺩﻭ ﮔﻮﻧﻪ ﺍﺳﺖ ﻳﻜﻰ ﺭﲪﺖ ﻋﺎﻡ ﻛﻪ ﺷﺎﻣﻞ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﲪﺖ ﺧﻠﻘﺖ ﻭ ﺭﺯﻕ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﻋﺮﺍﻑ‪] .[١٥٦:‬ﻏﺎﻓﺮ‪.[٧:‬‬ ‫ﻭ ﻳﻜﻰ ﺭﲪﺖ ﺧﺎﺹ‪ ‬ﻛﻪ ﳐﺼﻮﺹ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺁﻥ ﺳﻬﻴﻮ ﻧﻴﺴﺘﻨﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] .[١٥٧:‬ﺑﻘﺮﻩ‪] .[١٠٥:‬ﺍﺣﺰﺍﺏ‪.[٤٣:‬‬ ‫_______________________________________________‬ ‫ﺭﲪﻦ = ﺍﺯ ﻧﺎﻡﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺍﺳﺖ ﻭ ﻏﲑ ﺧﺪﺍ ﺑﺎ ﺁﻥ ﺗﻮﺻﻴﻒ ﳕﻰﺷﻮﺩ‪ .‬ﻭ ‪ ١٦٩‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺻﺪ ﻭ ﺳﻴﺰﺩﻩ ﺑﺎﺭ ﺩﺭ ﺁﻭ‪‬ﻝ ﺳﻮﺭﻩﻫﺎ ﺿﻤﻦ ﺑﺴﻤﻠﻪ ﻭ ﭘﻨﺠﺎﻩ ﻭ‬ ‫ﺷﺶ ﺑﺎﺭ ﺩﺭ ﺍﺛﻨﺎﺀ ﺁﻳﺎﺕ ‪.‬‬ ‫ﺍﻛﺜﺮ ﻗﺮﻳﺐ ﺑﻪ ﺍﺗﻔﺎﻕ ﺍﻫﻞ ﻟﻐﺖ ﻭ ﺗﻔﺴﲑ ﺁﻥ ﺭﺍ ﻛﻠﻤﻪ ﻋﺮﰉ ﻭ ﻣﺸﺘﻖ ﺍﺭ ﺭﲪﺖ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﺍﺣﺴﺎﻥ ﻛﻨﻨﺪﻩ ﻭ ﻧﻌﻤﺖ ﺩﻫﻨﺪﻩ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﺻﺤﺎﺡ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﲪﻦ ﻭ ﺭﺣﻴﻢ ﺩﻭ ﺍﺳﻢﺍﻧﺪ ﻣﺸﺘﻖ ﺍﺯ ﺭﲪﺖ ﻣﺜﻞ ﻧﺪﻣﺎﻥ ﻭ ﻧﺪﱘ ﻭ ﻫﺮ ﺩﻭ ﺑﻴﻚ ﻣﻌﲎ ﺍﻧﺪ ﻭ ﭼﻮﻥ ﺻﻴﻐﻪ ﺩﻭ ﺍﺳﻢ ﳐﺘﻠﻒ ﺑﺎﺷﺪ ﺗﻜﺮﺍﺭ ﺁ‪‬ﺎ ﺑﺮ ﻭﺟﻪ ﺗﺄﻛﻴﺪ ﺟﺎﻳﺰ‬ ‫ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺟﺎﺩ ﳎ‪‬ﺪ ﺗﻨﻬﺎ ﻓﺮﻕ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﲪﻦ ﳐﺘﺺ ﺑﻪ ﺧﺪﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﺭﺣﻴﻢ‪.‬‬ ‫ﺭﺍﻏﺐ ﻧﻴﺰ ﻫﺮ ﺩﻭ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﮔﺮﻓﺘﻪ ﻭ ﺭﲪﻦ ﺭﺍ ﻛﺴﻰ ﻛﻪ ﺭﲪﺘﺶ ﺑﻪ ﻫﺮ ﭼﻴﺰ ﻭﺳﻌﺖ ﺩﺍﺩﻩ ﻭ ﺭﺣﻴﻢ ﺭﺍ ﻛﺜﲑ ﺍﻟﺮﲪﺔ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺭﲪﻦ ﻭ ﺭﺣﻴﻢ ﻫﺮ ﺩﻭ ﺍﺯ ﺭﲪﺖ ﻣﺸﺜﻖ ﺍﻧﺪ ﻣﺜﻞ ﻧﺪﻣﺎﻥ ﻭ ﻧﺪﱘ ﻭ ﻫﺮ ﺩﻭ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪﺍﻧﺪ ﻭ ﺭﻛﻤﻦ ﺍﺯ ﺭﺣﻴﻢ ﺭﺳﺎﺗﺮ ﺍﺳﺖ‪ .‬ﺭﲪﻦ ﺍﺳﻢ ﺧﺎﺹ‪ ‬ﺧﺪﺍﺳﺖ ﻏﲑ ﺧﺪﺍ‬ ‫ﺑﺎ ﺁﻥ ﺗﻮﺻﻴﻒ ﳕﻰﺷﻮﺩ ﺑﺮ ﺧﻼﻑ ﺭﺣﻴﻢ‪.‬‬ ‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩ‪ :‬ﺭﲪﻦ ﻭ ﺭﺣﻴﻢ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪﺍﻧﺪ ﻭ ﻫﺮ ﺩﻭ ﺍﺯ ﺭﲪﺖ ﻣﺸﺘﻖ ﻣﻰﺑﺎﺷﻨﺪ ﺟﺰ ﺁﻥ ﻛﻪ ﻭﺯﻥ ﻓﻌﻼﻥ ﺩﺭ ﻣﺒﺎﻟﻐﻪ ﺍﺯ ﻓﻌﻴﻞ ﺭﺳﺎﺗﺮ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ‬ ‫ﻛﻪ ﻫﺮ ﺩﻭ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﮔﺮﻓﺘﻪ ﻭ ﺭﲪﻦ ﺭﺍ ﺩﺭ ﻣﺒﺎﻟﻐﻪ ﺍﺯ ﺭﺣﻴﻢ ﺭﺳﺎﺗﺮ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺍﳌﻨﺎﺭ ﮔﻮﻳﺪ‪ :‬ﺭﲪﻦ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﻛﺜﺮﺕ ﺩﺍﺭﺩ ﻭ ﺭﺣﻴﻢ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﺛﺒﻮﺕ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﺩﻭ ﺗﺄﻛﻴﺪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﻫﺮ ﻳﻚ ﻣﻌﲎ ﻣﺴﺘﻘﻞ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺍﳌﻨﺎﺭ ﺭﲪﻦ ﺭﺍ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﻭ ﺭﺣﻴﻢ ﺭﺍ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﻟﺬﺍ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻛﻪ ﺭﲪﻦ ﺩﻻﻟﺖ ﺑﺮ ﺭﲪﺖ ﻛﺜﲑﻩ ﻛﻨﺪ ﻛﻪ ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ ﺍﻓﺎﺿﻪ ﺷﺪﻩ ﻭ ﺁﻥ‬ ‫ﺭﲪﺖ ﻋﺎﻡ‪ ‬ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﺍﻳﻦ ﻣﻌﲎ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ ...‬ﻭ ﻟﺬﺍ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻛﻪ ﺭﺣﻴﻢ ﺩﻻﻟﺖ ﺑﺮ ﻧﻌﻤﺖ ﺩﺍﺋﻢ ﻭ ﺭﲪﺖ ﺛﺎﺑﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺑﺮ ﻣﺆﻣﻦ ﺍﻓﺎﺿﻪ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻥ‬ ‫ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﺣﺰﺍﺏ‪ ...[٤٣:‬ﻭ ﺑﺮﺍﻯ ﳘﲔ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﲪﻦ ﺑﺮ ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ ﻋﻤﻮﻣﻴ‪‬ﺖ ﺩﺍﺭﺩ ﻭ ﺭﺣﻴﻢ ﺧﺎﺹ‪ ‬ﻣﺆﻣﻦ ﺍﺳﺖ‪.‬‬ ‫ﺻﺪﻭﻕ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺩﺭ ﻛﺘﺎﺏ ﺗﻮﺣﻴﺪ ﺑﻌﺪ ﺍﺯ ﺫﻛﺮ ﻣﻌﻨﺎﻯ ﺭﲪﻦ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﲪﻦ ﺑﺮﺍﻯ ﲨﻴﻊ ﻋﺎﱂ ﻭ ﺭﺣﻴﻢ ﻓﻘﻂ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ‪.‬‬

‫ﺧﻼﺻﻪ ﺳﺨﻦ ﺁﻥ ﻛﻪ‪ :‬ﺭﲪﻦ ﻭ ﺭﺣﻴﻢ ﻫﺮ ﺩﻭ ﺍﺯ ﺭﲪﺖ ﻣﺸﺘﻖ‪‬ﺍﻧﺪ ﻭ ﻫﺮ ﺩﻭ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﻭ ﻳﺎ ﺭﲪﻦ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﻭ ﺭﺣﻴﻢ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﮔﺮ ﻫﺮ ﺩﻭ ﺍﺯ ﺭﲪﺖ‬ ‫ﺑﺎﺷﻨﺪ ‪‬ﺘﺮ ﺍﺳﺖ ﺭﲪﻦ ﺭﺍ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﻭ ﺭﺣﻴﻢ ﺭﺍ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺑﮕﲑﱘ ﺗﺎ ﺗﻜﺮﺍﺭ ﻻﺯﻡ ﻧﻴﺎﻳﺪ ﻭ ﻧﻴﺰ ﺧﻴﻠﻰ ﺟﺎﻟﺐ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺭﲪﻦ ﺑﺮ ﺩﻭﺍﻡ ﺩﺍﺭﺩ ‪.‬‬ ‫ﻼ ﺩﺭ‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻳﻜﻰ ﺍﺯ ﳐﺘﺼ‪‬ﺎﺕ »ﺭﲪﻦ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻫﺮ ﺟﺎ ﻛﻠﻤﻪ ﺭﲪﻦ ﺁﻣﺪﻩ ﻣﻰﺷﻮﺩﺑﻪ ﺟﺎﻯ ﺁﻥ »ﺍﻟﻠﹼﻪ« ﺫﻛﺮ ﻛﺮﺩ ﻭ ﺑﺎﻟﻌﻜﺲ ﺑﺮ ﺧﻼﻑ ﻧﺎﻣﻬﺎﻯ ﺩﻳﮕﺮ ﺧﺪﺍ‪ .‬ﻣﺜ ﹰ‬ ‫ﺟﺎﻯ ]ﺑﻘﺮﻩ‪ .[١٦٣:‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ » ‪‬ﻫ ‪‬ﻮ ﺍﻟﻠﱠﻪ ﺍﻟﺮ‪‬ﺣﻴ ‪‬ﻢ« ﻭ ﺑﻪ ﺟﺎﻯ ]ﺭﻋﺪ‪ .[٣٠:‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ » ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﹶﻥ ﺑِﺎﻟ ﻠﱠ ِﻪ« ]ﻣﺮﱘ‪] .[١٨:‬ﻣﺮﱘ‪] .[٢٦:‬ﻣﺮﱘ‪ .[٥٨:‬ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻧﻴﺰ‬ ‫ﻣﻰﺷﻮﺩ ﺑﻪ ﺟﺎﻯ ﺭﲪﻦ ﺍﻟﻠﱠﻪ ﮔﺬﺍﺷﺖ ﻭ ﺧﻼﺻﻪ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺭﲪﻦ ﺩﺭ ﻗﺮﺁﻥ ﭼﻨﲔ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻣﻰﺷﻮﺩ ﺑﻪ ﺟﺎﻯ »ﺍﻟﻠﱠﻪ« ﺭﲪﻦ ﮔﺬﺍﺷﺖ ﭼﻨﺎﻥ ﻛﻪ ﺁﻣﺪﻩ ]ﺑﻘﺮﻩ‪] .[١١٦:‬ﻣﺮﱘ‪ .[٨٨:‬ﻫﺮ ﻳﻚ ﺑﻪ ﺟﺎﻯ ﺩﻳﮕﺮ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪] .[٤٠:‬ﺍﻧﻌﺎﻡ‪] .[٤٧:‬ﻣﺮﱘ‪ .[٤٥:‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺩﻭ ﺁﻳﻪ ﻧﻴﺰ ﻳﻜﻰ ﺑﻪ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﺁﻣﺪﻩ ﻭ ﻣﺘﻌﻠﻖ ﻫﺮ ﺩﻭ ﻋﺬﺍﺏ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪ .[١١٠:‬ﻧﻴﺰ ﻫﺮ ﺩﻭ ﻣﺴﺎﻭﻯ ﺁﻣﺪﻩﺍﻧﺪ‪.‬‬ ‫]ﻣﺮﱘ‪] .[٦١:‬ﻣﺮﱘ‪ .[٧٨:‬ﻧﻈﲑ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪] .[٧٢:‬ﺑﻘﺮﻩ‪.[٨٠:‬‬ ‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺭﲪﻦ ﺑﺎ ﺍﻟﻠﱠﻪ ﻣﺴﺎﻭﻯ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﻧﺪ ﻧﻊ ﺍﻳﻨﻜﻪ ﺭﲪﻦ ﺻﻔﱴ ﺍﺯ ﺻﻔﺎﺕ ﺧﺪﺍ ﺑﺎﺷﺪ‪.‬‬ ‫ﲔ ﺍﻟﻠﱠﻪ« ﻭ ﺩﺭ ﺟﺎﻯ ]ﺑﻘﺮﻩ‪ .[١٦٠:‬ﳕﻰﺷﻮﺩ ﮔﻔﺖ » ‪‬ﻭ ﺍﹶﻧ‪‬ﺎ‬ ‫ﻼ ﺩﺭ ﺟﺎﻯ ]ﺍﺣﺰﺍﺏ‪ .[٤٣:‬ﳕﻰﺷﻮﺩ ﮔﻔﺖ » ‪‬ﻭ ﻛﺎ ﹶﻥ ﺑِﺎﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬ ‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﻋﻤﻮﻣﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ ﻣﺜ ﹰ‬ ‫ﺏ ﺍﻟﻠﱠ ‪‬ﻪ« ﳘﭽﻨﲔ ﺳﺎﻳﺮ ﺍﲰﺎﺀ ﺣﺴﲎ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﻣﻌﻨﺎﻯ ﺧﺎﺹ‪ ‬ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺍﻟﺘ‪‬ﻮ‪‬ﺍ ‪‬‬ ‫ﻼ ﺭﺣﻴﻢ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻣﻮﺍﺭﺩ ﺭﲪﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﺭﲪﻦ ﻣﺜﻞ ﺍﻟﻠﱠﻪ ﺩﺭ ﻣﻮﺍﺭﺩ ﺭﲪﺖ ﻭ ﻋﺬﺍﺏ ﻭ ﺳﻠﻄﻨﺖ‬ ‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺭﲪﻦ ﻣﺜﻞ ﺍﻟﻠﱠﻪ ﺩﺭ ﳘﻪ ﺟﺎ ﺁﻣﺪﻩ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻣﻮﺍﺭﺩ ﺭﲪﺖ ﻣﺘ ﹰ‬ ‫ﻭ ﻏﲑﻩ ﺍﺳﺘﻌﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ ﻣﺜﻞ ]ﺭﻋﺪ‪] .[٣٠:‬ﻣﺮﱘ‪] .[٢٦:‬ﻣﺮﱘ‪] .[٤٥:‬ﻣﺮﱘ‪ .[٩٢-٩١:‬ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﳏﻞ ﺭﲪﺖ ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﳏﻞ ﻋﺬﺍﺏ ﻭ ﺍﻗﺘﺪﺍﺭ ﻭ ﻛﻔﺮﺍﻧﺪ‪.‬‬ ‫]ﻃﻪ‪] .[٥:‬ﻃﻪ‪] .[٩٠:‬ﻃﻪ‪] .[١٠٨:‬ﻓﺮﻗﺎﻥ‪] .[٢٦:‬ﻓﺮﻗﺎﻥ‪.[٦٣:‬‬ ‫]ﺯﺧﺮﻑ‪] .[٢٠:‬ﻣﻠﻚ‪] .[٣:‬ﻧﺒﺎﺀ‪ ،[٣٨:‬ﻣﻼﺣﻈﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﻏﲑﻩ ﺷﻜﻰ ﳕﻰﮔﺬﺍﺭﺩ ﺩﺭ ﺍﻳﻨﻜﻪ ﺭﲪﻦ ﺑﺎ ﺍﻟﻠﱠﻪ ﻣﺴﺎﻭﻯ ﺍﺳﺖ ﻭ ﳘﭽﻮﻥ ﺍﻭﺻﺎﻑ ﺩﻳﮕﺮ ﺧﺪﺍ ﳕﻰﺑﺎﺷﺪ ﻛﻪ ﺑﻴﻚ ﻣﻌﲎ‬ ‫ﺧﺎﺹ‪ ‬ﺩﻻﻟﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﻣﺆﻳﺪ ﺁﻧﺴﺖ ﻛﻪ ﺭﲪﻦ ﻣﺜﻞ ﺍﺍﻟﻠﱠﻪ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﺧﺪﺍﺳﺖ ﻭ ﻭﺻﻒ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺭﲪﺖ ﻣﺸﺘﻖ ﳕﻰﺑﺎﺷﺪ ﻭ ﻋﺮﰉ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺩﺧﻴﻞ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻏﲑ ﻟﻐﺖ ﻋﺮﰉ ﺑﻪ ﻣﻌﲎ ﺍﻟﻠﱠﻪ ﻭ‬ ‫ﺧﺪﺍ ﻭ »ﮔﺎﺩ« ﺍﻧﮕﻠﻴﺴﻰ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻃﺮﳛﻰ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﻣﺎﺩﻩ ﺭﻫﻢ ﺳﺨﲎ ﺍﺯ ﺣﻀﺮﺕ ﻧﻮﺡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻭﻗﺖ ﻧﺸﺴﱳ ﻛﺸﱴ ﮔﻔﺖ »ﺭﳘﺎﻥ ﺍﺗﻘﻦ« ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺍﺣﺴﺎﻥ ﻛﻦ‪.‬‬ ‫ﺍﻳﻦ ﲨﻠﻪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺭﳘﺎﻥ ﺩﺭ ﻟﻐﺖ ﻧﻮﺡ ﳘﺎﻥ ﺭﲪﻦ ﻋﺮﰉ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﺍﻟﻠﱠﻪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻃﱪﺳﻰ ﺭﺣﻢﺀ ﺍﻟﻠﱠﻪ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺛﻌﻠﺐ ﺣﻜﺎﻳﺖ ﺷﺪﻩ ﻛﻪ ﺭﲪﻦ ﻋﺮﰉ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﻟﻐﺎﺕ‬ ‫ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺑﺎ ﺁﻳﻪ »ﻗﺎﻟﹸﻮﺍ ‪‬ﻭ ﻣ‪‬ﺎ ﺍﻟﺮ‪‬ﲪ ‪‬ﻦ« ﻛﻪ ﻛﻔﺎﺭ ﻣﻜﻪ ﺁﻥ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻰﮔﺮﺩﻧﺪ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩ ﻭﱃ ﻃﱪﺳﻰ ﺁﻧﺮﺍ ﻗﺒﻮﻝ ﳕﻰﻛﻨﺪ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﻧﺰﺩ ﻋﺮﺏ ﻣﺸﻬﻮﺭ ﻭ ﺩﺭ‬ ‫ﺍﺷﻌﺎﺭ ﺁ‪‬ﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺷﻨﻔﺮﻯ ﮔﻔﺘﻪ‬

‫ﺍﻻ ﺿﺮﺑﺖ ﺗﻠﻚ ﺍﻟﻔﺘﺎﺓ ﻫﺠﻴﻨﻬﺎ‬

‫ﺍﻻ ﻗﻀﺐ ﺍﻟﺮﲪﻦ ﺭﰉ ﳝﻴﻨﻬﺎ‬

‫ﻭ ﺳﻼﻣﺔ ﺑﻦ ﺟﻨﺪﻝ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﻭ ﻣﺎ ﻳﺸﺎﺀ ﺍﻟﺮﲪﻦ ﻳﻌﻘﺪ ﻭ ﻳﻄﻠﻖ«‬ ‫ﻭﱃ ﻓﺮﻣﺎﻳﺶ ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺳﺨﻦ ﭘﻴﺸﲔ ﻣﺎ ﺭﺍ ﻛﻪ ﺭﲪﻦ ﺑﺎ ﺍﻟﻠﱠﻪ ﻣﺴﺎﻭﻯ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺎﻧﻨﺪ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﺧﺎﺹ‪ ‬ﻧﻴﺴﺖ ﺭﺩ ﳕﻰﻛﻨﺪ ﺩﻭ ﺷﻌﺮ ﻓﻮﻕ ﺩﺭ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‬ ‫ﺫﻳﻞ ﺁﻳﻪ ﺑﺴﻤﻠﻪ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺍﺑﻦ ﻛﺜﲑ ﺍﺯ ﺍﺑﻦ ﺍﻧﺒﺎﺭﻯ ﺍﺯ ﻣﱪ‪‬ﺩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﲪﻦ ﻋﱪﺍﱏ ﺍﺳﺖ ﻭ ﻋﺮﰉ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺯﺟﺎﺝ ﺍﺯ ﺍﲪﺪ ﺑﻦ ﳛﲕ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺭﺣﻴﻢ ﻋﺮﰉ‬ ‫ﻭ ﺭﲪﻦ ﻋﱪﺍﱏ ﺍﺳﺖ ﻟﺬﺍ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺩﺭ )ﺑﺴﻤﻠﻪ( ﲨﻊ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺣﺒﻴﺐ ﺍﻟﻠﱠﻪ ﻧﻮﲞﺖ ﺩﺭ ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺩﻳﻦ ﺹ ‪ ١٠٣‬ﺍﺯ ﻛﺘﺎﺏ ﺍﳌﺰ‪‬ﻫﺮ ﻭ ﺍﺗﻘﺎﻥ ﺳﻴﻮﻇﻰ ﻧﻘﻞ ﳕﻮﺩﻩ ﻛﻪ ﺭﲪﻦ ﻋﱪﻯ ﻭ ﻣﻌﺮ‪‬ﺏ ﺭﲬﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺹ ‪ ١٢٩‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻠﻤﻪ ﺭﲪﻦ ﭼﻨﺎﻥ‬ ‫ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﳌﺰ‪‬ﻫﺮ ﺁﻣﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﺿﻤﻦ ﻣﻌﺮ‪‬ﺑﺎﺕ ﺍﻧﻦ ﻧﻘﻴﺐ‪ ،‬ﻟﻐﱴ ﺍﺳﺖ ﻣﻌﺮ‪‬ﺏ ﻭ ﻋﱪﻯ ﻭ ﻧﻈﲑ ﺭﲬﺎﻥ‪.‬‬ ‫ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ‪ .[٦٠:‬ﻧﻴﺰ ﻣﺆﻳﺪ ﻭ ﻳﺎ ﺩﻟﻴﻞ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﻛﻠﻤﻪ » ‪‬ﻭ ﻣ‪‬ﺎ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ ‪‬ﻦ« ﺍﮔﺮ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻧﺒﺎﺷﺪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺁ‪‬ﺎ ﺍﺯ ﺭﲪﻦ ﰉ ﺍﻃﻼﻉ ﺑﻮﺩﻧﺪ ﻭ ﳕﻴﺪﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺭﲪﻦ ﺍﺯ‬ ‫ﻧﺎﻡﻫﺎﻯ ﺧﺪﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﻛﻪ ﺭﲪﻦ ﻧﺎﻣﻰ ﺍﺯ ﻧﺎﻡﻫﺎﻯ ﺧﺪﺍﺳﺖ ﻭ ﺩﺭ ﻛﺘﺐ ﻗﺒﻠﻰ ﺫﻛﺮ ﺷﺪﻩ ﻭ )ﻋﺮﺏ( ﺁﻥ ﺭﺍ ﺍﺯ ﻧﺎﻡﻫﺎﻯ ﺧﺪﺍ ﳕﻰﺩﺍﻧﺴﺘﻨﺪ ﺑﻪ ﺁ‪‬ﺎ ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ‬ ‫ﺭﲪﻦ ﺍﺯ ﻧﺎﻡﻫﺎﻯ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺟﺮﻳﺎﻥ ﺻﻠﺢ ﺣﺪﻳﺒﻴ‪‬ﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ‪ :‬ﺑﻨﻮﻳﺲ »ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ«‪ .‬ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮ ﻭ ﻣﺸﺮﻛﺎﻥ ﮔﻔﺘﻨﺪ‪:‬‬ ‫ﻣﺎ ﺭﲪﻦ ﺭﺍ ﳕﻰﺷﻨﺎﺳﻴﻢ ﻣﮕﺮ ﺻﺎﺣﺐ ﳝﺎﻣﻪ )ﻣﺴﻴﻠﻤﻪ ﻛﺬﺍﺏ( ﺑﻨﻮﻳﺲ‪ :‬ﺑﺴﻤﻚ ﺍﻟﻠﻬ‪‬ﻢ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﻧﻴﺰ ﺣﺎﻛﻰ ﺍﺯ ﻋﺪﻡ ﺷﻨﺎﺳﺎﺋﻰ ﺁ‪‬ﺎ ﺍﺯ ﺭﲪﻦ ﺍﺳﺖ‪.‬‬ ‫ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺑﺴﻤﻠﻪ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻭ ﳉﺎﺟﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﮔﺮﻧﻪ ﺭﲪﻦ ﺩﺭ ﺍﺷﻌﺎﺭﺷﺎﻥ ﻣﺬﻛﻮﺭ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﺩﻭ ﺷﻌﺮ ﮔﺬﺷﺘﻪ ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﳌﻴﺰﺍﻥ‬ ‫ﮔﻮﻳﺪ‪» :‬ﻭ ﻣﺎ ﺍﻟﺮﲪﻦ« ﺳﺆﺍﻝ ﺍﺯ ﻫﻮﻳ‪‬ﺖ ﻭ ﻣﺎﻫﻴﺖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﺯ ﺁ‪‬ﺎ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﲡﺎﻫﻞ ﻭ ﺍﺳﺘﻜﺒﺎﺭﻯ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍﻭﻧﺪ‪.‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ‪ :‬ﻟﻔﻆ ﺭﲪﻦ ﻳﺎ ﻏﲑ ﻋﺮﰉ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﺍﻟﻠﹼﻪ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻫﺮ ﻳﻚ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﻭﺍﻗﻊ ﻣﻰﺷﻮﻧﺪ ﻭ ﻣﻌﲎ ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﺍﻟﺮﻛﻤﻦ ﺍﻟﺮﺣﻴﻢ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪:‬‬ ‫ﺑﻨﺎﻡ ﺧﺪﺍ ‪،‬ﺧﺪﺍﺋﻴﻜﻪ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﻳﺎ ﺑﻮﺍﺳﻄﻪ ﺩﻻﻟﺖ ﺑﺮ ﺭﲪﺖ ﻋﺎﻣﻪ ﺩﺭ ﺟﱴ ﺍﻟﻠﹼﻪ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ ﻭﱃ ﺍﻳﻦ ﺍﺷﻜﺎﻝ ﻣﻴﻤﺎﻧﺪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻣﻮﺍﻗﻊ ﺭﲪﺖ ﺑﻜﺎﺭ ﻧﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺣﻴﻢ = ﻣﻬﺮﺑﺎﻥ‪ .‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺻﺪ ﻭ ﺳﻴﺰﺩﻩ ﺑﺎﺭﺩﺭ ﺿﻤﻦ ﺑﺴﻤﻠﻪ ﻭ ﺻﺪﻭ ﭼﻬﺎﺭﺩﻩ ﺑﺎﺭ ﺩﺭ ﺍﺛﻨﺎﺀ ﺁﻳﺎﺕ‪ .‬ﺁﻥ ﺑﺮ‬ ‫ﺧﺪﺍ ﻭ ﻏﲑ ﺧﺪﺍ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ«ﺩﺁﻣﺪﻩ ]ﺗﻮﺑﻪ‪ .[١٢٨:‬ﺩﺭ ﲤﺎﻡ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﻤﻮﺭﺩ ﻓﻮﻕ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﻣﻮﺍﺭﺩ ﺩﻳﮕﺮ ﺻﻔﺖ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺳﺒﺤﺎﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻋﻜﺲ ﺭﲪﻦ ﻓﻘﻂ ﺩﺭ ﻣﻮﺍﺭﺩ ﺭﲪﺖ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﺻﻒ ﺭﺣﻴﻢ ﳐﺼﻮﺹ ﺑﺮﺍﻯ ﺁﺧﺮﺕ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﻴﺸﺘﺮ ﺁﻳﺎﺕ ﻋﻤﻮﻣﻴ‪‬ﺖ ﺁﻧﺮﺍ ﻣﻰﺭﺳﺎﻧﺪ ]ﺑﻘﺮﻩ‪] .[١٧٣:‬ﻓﺼ‪‬ﻠﺖ‪ .[٢:‬ﻭ ﺩﻩﻫﺎ ﺁﻳﻪ ﺩﻳﮕﺮ ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺭﺣﻴﻢ ﻳﻌﲎ ﺧﺪﺍﺋﻰ ﻛﻪ ﻓﻘﻂ‬ ‫ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﺭﺣﻴﻢ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺩﺭ ﻗﻴﺎﻣﺖ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻗﺮﺁﻥ ﺗﺼﺪﻳﻖ ﳕﻰﻛﻨﺪ ﺩﺭ ﺩﻋﺎﻯ ‪ ٥٤‬ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳﻪ ﺁﻣﺪﻩ »ﻳﺎ ﺭ‪‬ﺣ‪‬ﻤﻨ‪‬ﺎﻟﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬ﻭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭ ﺭ‪‬ﺣﻴ ‪‬ﻤﻬ‪‬ﻤﺎ« ﭼﻨﺎﻥ ﻛﻪ ﻣﻼﺣﻈﻪ‬

‫ﻣﻰﺷﻮﺩ ﻫﺮ ﺩﻭ ﺩﺭﺑﺎﺭﻩ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺣﻴﻢ ﭼﻮﻥ ﺑﺮ ﺧﺪﺍ ﺍﻃﻼﻕ ﺷﻮﺩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻧﻌﻤﺖ ﺩﻫﻨﺪﻩ ﻭ ﺍﺣﺴﺎﻥ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﺮ ﻏﲑ ﺧﺪﺍ ﮔﻔﺘﻪ ﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫ﺁﻥ ﻣﻬﺮﺑﺎﱏ ﻭ ﺭﻗﹼﺖ ﻗﻠﺐ ﺍﺳﺖ ﳏﺎﻝ ﺍﺳﺖ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺗﺄﺛﺮ ﻭ ﺍﻧﻔﻌﺎﻝ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﻒ ﺑِﺎﻟﺮ‪‬ﻗﱠ ِﺔ« ﻳﻌﲎ ﺧﺪﺍ ﺑﻴﻨﺎﺳﺖ ﻭﱃ‬ ‫ﺻ ‪‬‬ ‫ﻒ ﺑِﺎﻟﹾﺤﺎﺳ‪ِ ‬ﺔ ﺭ‪‬ﺣﻴﻢ‪ ‬ﻻ ﻳ‪‬ﻮ ‪‬‬ ‫ﺻ ‪‬‬ ‫ﻣﻮﻻ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻭ ﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺩﺭ ﺧﻄﺒﻪ ‪ ١٧٧‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﻭﺻﻒ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ »ﺑ‪‬ﺼﲑ‪ ‬ﻻ ﻳ‪‬ﻮ ‪‬‬ ‫ﳕﻰﺷﻮﺩ ﮔﻔﺖ ﭼﺸﻢ ﺩﺍﺭﺩ‪ .‬ﺭﺣﻴﻢ ﺍﺳﺖ ﻭﱃ ﺭﻗﺖ ﻭ ﺗﺄﺛﺮ ﻭ ﺍﻧﻔﻌﺎﻝ ﺗﻮﺻﻴﻒ ﳕﻰﺷﻮﺩ‪.‬‬ ‫ﺻﺪﻭﻕ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺩﺭ ﺗﻮﺣﻴﺪ ﺩﺭ ﻣﻌﲎ ﺭﺣﻴﻢ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻌﲎ ﺭﲪﺖ ﻧﻌﻤﺖ ﺍﺳﺖ ﻭ ﺭﺍﺣﻢ ﺑﻪ ﻣﻌﲎ ﻣﻨﻌﻢ ﺍﺳﺖ‪ ...‬ﻣﻌﻨﺎﻯ ﺭﲪﺖ )ﺩﺭ ﺧﺪﺍ( ﺭﻗﹼﺖ ﻧﻴﺴﺖ ﻛﻪ ﺁﻥ ﺍﺯ ﺧﺪﺍ ﻣﻨﺘﻔﻰ ﺍﺳﺖ‬ ‫ﻓﻘﻂ ﺑﻪ ﺷﺨﺺ ﺭﻗﻴﻖ ﺍﻟﻘﻠﻰ ﺭﺣﻴﻢ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺴﻴﺎﺭ ﺭﺣﻢ ﻛﻨﻨﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺮﲪﺖ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺭﲪﺖ ﺍﺳﺖ ]ﺑﻠﺪ‪ .[١٧:‬ﲨﻊ ﺭﺣﻴﻢ ﺩﺭ ﻗﺮﺁﻥ ﺭﲪﺂﺀ ﺁﻣﺪﻩ ]ﻓﺘﺢ‪.[٢٩:‬‬ ‫_______________________________________________‬ ‫ﺭﺧﻮ = ]ﺹ‪ .[٣٦:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺭﺧﺎﺀ )ﺑﻪ ﺿﻢ( ﺑﺎﺩ ﻣﻼﳝﻰ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺭﺍ ﺣﺮﻛﺖ ﳕﻰﺩﻫﺪ‪.‬‬ ‫ﺭﺧﺎﺀ ﺑﻪ ﻣﻌﲎ ﻧﺮﻣﻰ ﻭ ﺁﺭﺍﻣﻰ ﺣﺎﻝ ﺍﺯ ﺭﻳﺢ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﺎﺩ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﻣﺴﺨ‪‬ﺮ ﻛﺮﺩﱘ ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻭ ﺑﻪ ﺁﺭﺍﻣﻰ ﺟﺎﺭﻯ ﻣﻰﺷﺪ ﺭﻩ ﻫﺮ ﺟﺎ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻣﻰﺧﻮﺍﺳﺖ‪.‬‬ ‫ﺟﺮﻳﺎﻥ ﺗﺴﺨﲑ ﺑﺎﺩ ﺳﻠﻴﻤﺎﻥ ﺩﺭ »ﺭﻳﺢ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ »ﺭﺧﺎﺀ« ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺩﺀ = ﻳﺎﺭﻯ ﻭ ﻛﻤﻚ‪ .‬ﻣﺼﺪﺭ ﻭ ﺍﺳﻢ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﺩﺀ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﺍﻯ ﻳﺎﺭﻯ ﺩﺭ ﭘﻰ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪﺭﺩﻯ ﻧﻴﺰ ﺩﺭ ﺍﺻﻞ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﻣﺘﻌﺎﺭﻑ ﺷﺪﻩ‬ ‫ﻛﻪ ﺩﺭ ﻣﺘﺄﺧﺮ ﻣﺬﻣﻮﻡ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ]ﻗﺼﺺ‪[٣٤:‬ﻭ‬ ‫ﺩﺭ ﳎﻤﻊ ﺁﻧﺮﺍ ﻣﻌﲔ ﻭ ﻳﺎﺭ ﮔﻔﺘﻪ ﻭ ﭼﻮﻥ ﻛﺴﻰ ﺑﻪ ﻛﺴﻰ ﻳﺎﺭﻯ ﻛﻨﺪ ﮔﻮﻳﻨﺪ »ﻓﻼﻥ ﺭﺩﺀ ﻟﻔﻼﻥ« ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﺮﺍﺩﺭﻡ ﻫﺎﺭﻭﻥ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﺍﺯ ﻣﻦ ﻓﺼﻴﺢﺗﺮ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺎ‬ ‫ﻣﻦ ﻳﺎﺭ ﻭ ﻛﻤﻚ ﺑﻔﺮﺳﺖ ﺗﺎ ﻣﺮﺍ ﺗﺼﺪﻳﻖ ﻛﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫_______________________________________________‬ ‫ﺭﺩﺩ = ﺭﺩ‪ ‬ﺑﻪ ﻣﻌﲎ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻥ ﺍﺳﺖ‪ .‬ﺧﻮﺍﻩ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﺫﺍﺕ ﺷﲕ ﺀ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪] .[٢٥:‬ﻗﺼﺺ‪ .[١٣:‬ﻭ ﺥ‪.‬ﺍﻩ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﺣﺎﻟﺖ ﺑﺎﺷﺪ ﳓﻮ ]ﺗـﲔ‪ .[٥:‬ﻭ ﻣﺜـﻞ ]ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ‪ .[١٠٠:‬ﺗﺮﺭ‪‬ﺩﺩ ﻳﻌﲎ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﭘﻰ ﺩﺭ ﭘﻰ )ﳎﻤﻊ( ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﮔﺎﻫﻰ ﲢﲑ ﺩﺭ ﻛﺎﺭ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ .[٤٥:‬ﻳﻌﲎ ﻗﻠﻮﺑﺸﺎﻥ ﻣﻀﻄﺮﺏ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺍﺿﻄﺮﺍﺑﺸﺎﻥ ﻣﺘﺤﲑ ﻭ ﺳـﺮ‬ ‫ﮔﺮﺩﺍﻧﻨﺪ‪.‬‬ ‫ﺍﺭﺗﺪﺍﺩ ﻳﻌﲎ ﺑﺮﮔﺸﱳ ]ﻣﺎﺋﺪﻩ ‪ .[٢١:‬ﺑﻪ ﻋﻘﺐ ﻭ ﺣﺎﻟﺖ ﺍﻭ‪‬ﻟﻴﻪ ﺑﺮ ﻧﮕﺮﺩﻳﺪ ﺍﺯ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﻣﻰﺷﻮﻳﺪ‪.‬‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺍﺭﺗﺪﺍﺭ ﻣﻌﺮﻭﻑ ﻛﻪ ﺑﺮ ﮔﺸﱳ ﺍﺯ ﺩﻳﻦ ﺍﺳﺖ ﳓﻮ ]ﺑﻘﺮﻩ‪ .[٢١٧:‬ﻣﺮ‪‬ﺩ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ )ﺻﺤﺎﺡ ‪ -‬ﺍﻗﺮﺏ( ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻻﺯﻡ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‬ ‫ﳓﻮ ]ﻏﺎﻓﺮ‪ .[٤٣:‬ﺭﺍﺳﱴ ﺑﺎﺯﮔﺸﺖ ﻣﺎ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺭﻋﺪ‪ .[١١:‬ﳑﻜﻦ ﺑﻪ ﻣﻌﲎ ﺑﺎﺯﮔﺸﺖ ﻭ ﻳﺎ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪﻥ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺮﺩﻭﺩ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎﺯﮔﺸﺖ ﺷﺪﻩ !]ﻫﻮﺩ‪.[٧٦:‬‬ ‫* ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٩:‬ﺩﺭﺑﺎﺭﻩ ﻣﺮﺟﻊ ﺿﻤﲑ »ﺍﻳﺪﻳﻬﻢ ﻭ ﺍﻓﻮﺍﻫﻬﻢ« ﭼﻨﺪ ﻗﻮﻝ ﻫﺴﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻫﺮ ﺩﻭ ﺭﺍﺟﻊ ﺑﻪ »ﺭﺳﻞ« ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺩﻡ ﺩﺳـﺖ ﭘﻴـﺎﻣﱪﺍﻥ ﺭﺍ ﺑﺪﻫﺎﻧـﺸﺎﻥ‬ ‫ﺑﺮﮔﺮﺩﺍﻧﺪﻧﺪ ﻳﻌﲎ ﺑﮕﻔﺘﻪ ﺁ‪‬ﺎ ﰉ ﺍﻋﺘﻨﺎ ﺷﺪﻧﺪ ﮔﻔﱳ ﺁ‪‬ﺎ ﺑﺎ ﻧﮕﻔﱳ ﻳﻜﺴﺎﻥ ﺷﺪ ﳘﭽﻨﲔ ﺍﺳﺖ ﺍﮔﺮ ﺿﻤﲑ ﺍﻭ‪‬ﱃ ﺑﻪ ﻣﺮﺩﻡ ﻭ ﺩﻭ‪‬ﻣﻰ ﺑﺮﺳﻞ ﺑﺮﮔﺮﺩﺩ‪ ،‬ﭘﺲ ﺍﺯ ﻧﻈﺮ ﻓﻮﻕ ﺩﻳﺪﱘ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﻫﺮ ﺩﻭ‬ ‫ﺿﻤﲑ ﺭﺍ ﺑﻪ ﺭﺳﻞ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻛﻨﺎﻳﻪ ﺍﺳﺖ ﺍﺯ ﺍﻳﻨﻜﻪ ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﺑﺮ ﺳﻜﻮﺕ ﻭ ﺧﻮﺩﺩﺍﺭﻯ ﺍﺯ ﺗﻜﻠﹼﻢ ﻭﺍﺩﺍﺷﺘﻨﺪ ﮔﻮﺋﻰ ﺩﺳﺖ ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﺪﻫﺎﻧﺸﺎﻥ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺍﻋﻼﻡ‬ ‫ﻛﺮﺩﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺳﺎﻛﺖ ﺷﻮﻳﺪ‪...‬‬ ‫*]ﻳﻮﺳﻒ‪ .[٩٦:‬ﺍﺭﺗﺪﺍﺩ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻋﻮﺩ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﺑﺮﮔﺸﺖ ﻭ ﺑﻴﻨﺎ ﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺑﻴﺾ«‪.‬‬ ‫]ﻛﻬﻒ‪ .[٦٤:‬ﻳﻌﲎ ﺑﺮ ﺁﺛﺎﺭ ﺭﺍﻫﻰ ﮐﻪ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺑﺮﮔﺸﺘﻨﺪ‪.‬‬ ‫*]ﻗﺼﺺ‪.[٨٥:‬‬ ‫ﻃﱪﺳﻰ ﻧﻘﻞ ﻣﻰﮐﻨﺪ‪ :‬ﭼﻮﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻌﺪ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﻣﮑﻪ ﺑﻪ ﺟﺤﻔﻪ ﺭﺳﻴﺪ ﺑﻪ ﻣﮑﹼﻪ ﺍﺷﺘﻴﺎﻕ ﭘﻴﺪﺍ ﮐﺮﺩ ﺟﱪﺋﻴﻞ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺑﻪ ﺷﻬﺮ ﻭ ﺯﺍﺩﮔﺎﻩ ﺧﻮﺩ ﻣﺸﺘﺎﻕ ﺷﺪﻩﺍﻯ ﻓﺮﻣﻮﺩ‬ ‫ﺁﺭﻯ ﺟﱪﺋﻴﻞ ﺁﻳﻪ ﻓﻮﻕ ﺭﺍ ﺧﻮﺍﻧﺪ )ﮐﻪ ﻭﻋﺪﻩ ﺭﺟﻮﻉ ﺑﻪ ﻣﮑﹼﻪ ﺍﺳﺖ( ﺁﻧﮕﺎﻩ ﺍﺯ ﻗﺘﻴﱮ ﻧﻘﻞ ﻣﻰﮐﻨﺪ‪ :‬ﺷﻬﺮ ﺭﺍ ﻣﻌﺎﺩ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺷﺨﺺ ﺩﺭ ﺷﻬﺮﻫﺎ ﻣﺴﺎﻓﺮﺕ ﮐﺮﺩﻩ ﺳـﭙﺲ ﺑـﻪ ﺁﻥ‬ ‫ﺑﺮﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫ﻣﻌﺎﺩ ﺩﺭ ﺁﻳﻪ ﺍﺳﻢ ﻣﮑﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﮑﹼﻪ ﻭ ﺗﻨﮑﲑ ﺑﺮﺍﻯ ﻋﻈﻤﺖ ﻭ ﺑﺰﺭﮔﻰ ﻋﻮﺩ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮﮔﺸﱳ ﺗﻮ ﺑﻪ ﻣﮑﹼﻪ ﺑﺮﮔﺸﺖ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻧﻪ ﺁﻧﻄﻮﺭ ﮐﻪ ﺍﺯ ﺁﻥ‬ ‫ﺧﺎﺭﺝ ﺷﺪﻩﺍﻯ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺣﺎﻝ ﺧﻮﻑ ﻭ ﳐﻔﻴﺎﻧﻪ ﺍﺯ ﻣﮑﹼﻪ ﺧﺎﺭﺝ ﺷﺪ ﻭ ﻓﺎﺗﺢ ﻭ ﻣﻈﹼﻔﺮ ﺑﺮ ﺁﻥ ﺑﺎﺯﮔﺸﺖ‪ .‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﺑﻌﺪ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﻓﺮﺍﺭ ﻣﻮﺳﻰ ﺍﺯ ﻣﺼﺮ ﻭ ﺑﺮﮔﺸﱳ ﭘﺲ ﺍﺯ‬ ‫ﺑﻌﺜﺖ ﺁﻣﺪﻩ ﻟﺬﺍ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻧﻮﻳﺪ ﻣﻰﺩﻫﺪ ﮐﻪ ﺗﻮ ﻫﻢ ﭘﺲ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﻣﮑﹼﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﻄﻠﻮﰉ ﺑﻪ ﺁﳒﺎ ﺑﺮ ﺧﻮﺍﻫﻰ ﮔﺸﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺩﻑ = ﺗﺒﻌﻴ‪‬ﺖ »ﺭﺩﻓﻪ ﺭﺩﻓﺎﹰﺗﺒﻌﻪ«‪) :‬ﺍﻗﺮﺏ( ]ﳕﻞ‪ .[٧٢:‬ﺑﮕﻮ ﺷﺎﻳﺪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ ﭼﻪ ﺑﻪ ﻋﺠﻠﻪ ﻣﻰﺧﻮﺍﻫﻴﺪ ﺩﺭ ﭘﻰ ﴰﺎﺳﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﺑﻦ ﺍﻋﺮﺍﰉ ﻻﺣﻖ ﺷﺪﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ ﺩﺧﻮﻝ ﻻﻡ ﺩﺭ »ﻟﻜﻢ« ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﺩﻑ ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻜﻰ ﺍﺳﺖ ﻳﻌﲎ ﺑﻌﺾ ﺍﺯ ﺁﻥ ﭼﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺑﻪ ﴰﺎ‬ ‫ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺩﻑ )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﺗﺎﺑﻊ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﺭﺍﺩﻓﻪ ]ﻧﺎﺯﻋﺎﺕ‪ .[٧-٦:‬ﺭﻭﺯﻯ ﻛﻪ ﻟﺮﺯﻧﺪﻩ ﻣﻰﻟﺮﺯﺩ ﺩﺭ ﭘﺲ ﺁﻥ ﻟﺮﺯﻩ ﺩﻳﮕﺮﻯ ﻛﻪ ﺩﺭ ﺭﺩﻳﻒ ﺁﻥ ﺍﺳﺖ ﻣﻰﺁﻳﺪ‪.‬‬ ‫ﻣﺮﺩﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﺭ ﺭﺩﻳﻒ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﺍﺑﻮ ﻋﺒﻴﺪﻩ ﺭﺍﺩﻑ ﻭ ﻣﺮﺩﻑ ﺭﺍ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﮔﺮﻓﺘﻪ ﺍﺳﺖ )ﺭﺍﻏﺐ( ]ﺍﻧﻔﺎﻝ‪ .[٩:‬ﻣﻦ ﴰﺎ ﺭﺍ ﻳﺎﺭﻯ ﻣﻰﻛﻨﻢ ﺑﺎ ﻫﺰﺍﺭ ﻧﻔﺮ ﻣﻠﻚ‬ ‫ﺑﻪ ﻣﻼﺋﻜﻪ ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﺭ ﺭﺩﻳﻒ ﻭ ﭘﺸﺖ ﺳﺮ ﺧﻮﺩ ﺩﺍﺭﻧﺪ‪.‬‬

‫_______________________________________________‬ ‫ﺭﺩﻡ = ﮔﺮﻓﱳ ﺷﻜﺎﻑ ﺑﺎ ﺳﻨﮓ )ﻣﻔﺮﺩﺍﺕ( »ﺭﺩﻣﺖ ﺍﻟﺜﻠﻤﺔ‪ :‬ﺳﺪﺩ‪‬ﺎ« ﻭ ﻧﻴﺰ ﺭﺩﻡ ﺑﻪ ﻣﻌﲎ ﺳﺪ‪ ‬ﺁﻣﺪﻩ )ﺻﺤﺎﺡ( ]ﻛﻬﻒ‪ .[٩٥:‬ﺑﺎ ﻧﲑﻭﱙ ﺑﻪ ﻣﻦ ﻛﻤﻚ ﻛﻨﻴﺪ ﺗﺎ ﻣﻴﺎﻥ ﴰﺎ ﻭ ﺁ‪‬ﺎ ﺳﺪﻯ‬ ‫ﻗﺮﺍﺭ ﺑﺪﻫﻢ‪ .‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺳﺪ‪ ‬ﺫﻭﺍﻟﻘﺮﻧﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﻗﺮﻥ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ‪ .‬ﺩﺭ ﺩﻋﺎﻯ ‪ ١٧‬ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ » ِﻭ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﺑﻴ‪‬ﻨ‪‬ﻨﺎ ﻭ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻪ‪ .‬ﺭﺩ‪‬ﻣﹰﺎ ﻣ‪‬ﺼ‪‬ﻤِﺘ ﹰﺎ« ﻳﻌﲎ ﻣﻴﺎﻥ ﻣﺎ ﻭ ﺷﻴﻄﺎﻥ ﺳﺪ‪‬‬ ‫ﺢ« ﺻﻔﻴﺢ ﺑﻪ ﻣﻌﲎ ﺳﻨﮓ ﻋﺮﻳﺾ ﺍﺳﺖ ﻳﻌﲎ ﺳﺪ‪ ‬ﺳﻨﮓ ﻋﺮﺽ‪.‬‬ ‫ﳏﻜﻤﻰ ﻗﺮﺍﺭ ﺩﻩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٨‬ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ِﻡ ﺍﻟﺼ‪‬ﻔﻴ ِ‬ ‫_______________________________________________‬ ‫ﺭﺩﻯ = ﻫﻼﻛﺖ‪ .‬ﺗﺮﺩ‪‬ﻯ‪ :‬ﻗﺮﺍﺭ ﮔﺮﻓﱳ ﺩﺭ ﻣﻌﺮﺽ ﻫﻼﻛﺖ‪) .‬ﻣﻔﺮﺩﺍﺕ(‪] .‬ﻃﻪ‪ .[١٦:‬ﺗﻮ ﺭﺍ ﺁﻥ ﻛﻪ ﺑﻪ ﻗﻴﺎﻣﺖ ﺍﳝﺎﻥ ﻧﺪﺍﺭﺩ ﻭ ﺗﺎﺑﻊ ﻫﻮﺍﺭ ﻧﻔﺲ ﺍﺳﺖ ﺍﺯ ﻗﻴﺎﻣﺖ ﺑـﺎﺯ ﻧـﺪﺍﺭﺩ ﻫـﻼﻙ‬ ‫ﻣﻰﮔﺮﺩﻯ‪.‬‬ ‫]ﺻﺎﻓﺎﺕ‪ .[٥٦:‬ﮔﻔﺖ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﻫﻼﻛﻢ ﻛﲎ‪] .‬ﻟﻴﻞ‪ .[١١:‬ﻳﻌﲎ ﭼﻮﻥ ﺩﺭ ﻣﻌﺮﺽ ﻫﻼﻛﺖ ﻗﺮﺍﺭ ﮔﲑﺩ ﻣﺎﻝ ﻭﻯ ﰉ ﻧﻴﺎﺯﺵ ﳕﻰﻛﻨﻨﺪ ﻣﺘﺮ‪‬ﺩﻳﻪ ﺑﻪ ﻣﻌﲎ ﺳﺎﻗﻂ ﺷﺪﻩ ﻭ ﺁﻥ‬ ‫ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺑﻠﻨﺪﻯ ﺍﻓﻜﻨﺪﻩ ﺷﻮﺩﺉ ﺗﺎ ﲟﲑﺩ ﻭ ﺁﻥ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﺭﺳﻢ ﺑﻮﺩ ﻛﻪ ﺍﺳﻼﻡ ﺁﻥ ﺭﺍ ﳑﻨﻮﻉ ﻛﺮﺩ ﻭ ﺩﺭ »ﲝﺮ« ﮔﺬﺷﺖ ]ﻣﺎﺋﺪﻩ‪ .[٣:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٨٧‬ﻓﺮﻣﻮﺩﻩ‬ ‫ﻑ ﺳ‪‬ﺒﻴ ِﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺩﻯ«‪.‬‬ ‫ﻚ ﺑِﻨﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺘ‪‬ﻘﻰ ﺧِﻼ ‪‬‬ ‫ﺕ ﺍﹶﻋ‪‬ﻼ ‪‬ﻡ ﺍﻟﺮ‪‬ﺩﻯ« ﻭ ﺩﺭ ﺩﻋﺎﻯ ‪ ١٧‬ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ » ‪‬ﻭ ﺍ ‪‬ﺳ ﹸﻠ ‪‬‬ ‫» ‪‬ﻭ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬‬ ‫_______________________________________________‬ ‫ﺭﺫﻝ = ﻧﺎﭘﺴﻨﺪ‪ .‬ﺭﺫﻝ ﻭ ﺯﺫﺍﻝ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﭘﻠﻴﺪﻯ ﻧﺎﭘﺴﻨﺪ ﺑﺎﺷﺪ‪) .‬ﻣﻔﺮﺩﺍﺕ( ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﺩﻭﻥ ﻭ ﺧﺴﻴﺲ ﮔﻔﺘﻪ‪.‬‬ ‫ﺍﺭﺫﻝ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺭﺫﻝ ﻭ ﺭﺫﻳﻞ ﺍﺳﺖ ]ﳓﻞ‪] .[٧٠:‬ﺷﻌﺮﺍﺀ‪ .[١١١:‬ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺑﻪ ﺗﻮ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﱘ ﺣﺎﻝ ﺁﻥ ﻛﻪ ﭘﻠﻴﺪﺗﺮﻫﺎ ﺍﺯ ﺗﻮ ﭘﲑﻭﻯ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﲨﻊ ﺍﺭﺫﻝ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻫﻮﺩ‪.[٢٧:‬‬ ‫_______________________________________________‬ ‫ﺭ‪‬ﻕ = ]ﻃﻮﺭ‪.[٧-١:‬‬ ‫ﺭﻕ ﺻﻔﺤﻪ ﭘﻮﺳﱴ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻕ‪ ‬ﭘﻮﺳﱴ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﭼﻴﺰﻯ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﳌﻌﺎﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺗﺮﻗﺮﻕ ﺍﻟﺸﲕﺀ‪ :‬ﺍﺫﺍﳌـﻊ«‬ ‫ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺭﻕ‪ ‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ ﻭ ﺁﻥ ﭘﻮﺳﺖ ﻧﺎﺯﻛﻰ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﻭ ﺯﳐﺸﺮﻯ ﭘﻮﺳﺖ ﺑﻮﺩﻥ ﺭﺍ ﻗﻴﺪ ﻧﻜﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﭘﻮﺳﺖ ﻧﺎﺯﻛﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺻﻔﺤﻪ ﺳﻔﻴﺪ ﺍﺳﺖ‪.‬‬

‫ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻮﺭ‪ ،‬ﺳﻴﻨﺎ ﻭ ﳏﻞ ﻧﺰﻭﻝ ﻭﺣﻰ ﲝﻀﺮﺕ ﻣﻮﺳﻰ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ‪ ،‬ﺗﻮﺭﺍﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻔﺤﻪ ﮔﺴﺘﺮﺩﻩ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﺑﻴﺖ ﻣﻌﻤﻮﺭ ﻛﻌﺒﻪ‬ ‫ﺕ« ﻭ ﻳﺎ ﺩﺭﻳﺎﻯ ﮔﺪﺍﺧﺘﻪ ﻭ ﻣﺬﺍﺏ ﻣﺮﻛﺰ ﺯﻣﲔ‬ ‫ﻭ ﺍﺯ ﺳﻘﻒ ﻣﺮﻓﻮﻉ ﺁﲰﺎﻥ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[٣٢:‬ﻭ ﺍﺯ ﲝﺮ ﻣﺴﺠﻮﺭ )ﺩﺭﻳﺎﻯ ﮔﺪﺍﺧﺘﻪ( ﻣﻄﻠﻖ ﺩﺭﻳﺎﻯ ﮔﺪﺍﺧﺘﻪ ﺍﺳﺖ » ‪‬ﻭ ِﺍﺫﹶﺍ ﺍﹾﻟﺒِﺤﺎ ‪‬ﺭ ‪‬ﺳﺠ‪ ‬ﺮ ‪‬‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺳﺠﺮ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺯﻕ = ﺭﻭﺯﻯ‪] .‬ﺑﻘﺮﻩ‪ .[٦٠:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﺯﻕ ﮔﺎﻫﻰ ﺑﻪ ﻋﻄﺎﺀ ﺩﺍﺋﻤﻰ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﺧﻮﺍﻩ ﺩﻧﻴﻮﻯ ﺑﺎﺷﺪ ﻳﺎ ﺍﺧﺮﻭﻯ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻧﺼﻴﺐ ﻭ ‪‬ﺮﻩ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻏﺬﺍﺋﻰ ﻛﻪ ﻭﺍﺭﺩ ﺟﻮﻑ‬ ‫ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ‪ :‬ﺷﺎﻩ ﺭﺯﻕ ﻟﺸﻜﺮ ﺭﺍ ﺩﺍﺩ ﻭ ﺩﺍﻧﺶ ﺭﻭﺯﻯ ﻣﻦ ﺷﺪﻩ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٣‬ﺑﻘﺮﻩ ﺭﺯﻕ ﺭﺍ ﻋﻄﺎﻯ ﺩﺍﺋﻤﻰ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ ﺁﻥ ﻧﻘﻴﺾ ﺣﺮﻣﺎﻥ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﻋﻄﺎ ﻭ ﺁﻥ‬ ‫ﭼﻪ ﺍﺯ ﺁﻥ ﻧﻔﻊ ﺑﺪﻩ ﻣﻰﺷﻮﺩ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﻭ ﮔﺎﻫﻰ ﺑﺒﺎﺭﺍﻥ ﺭﺯﻕ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ ﺭﺯﻕ ﻋﻄﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﻣﻨﺘﻔﻊ ﻣﻰﺷﻮﻧﺪ ﺧﻮﺍﻩ ﻃﻌﺎﻡ ﺑﺎﺷﺪ ﻳﺎ ﻋﻠﻢ ﻭ ﻳﺎ ﻏﲑ ﺁﻥ‪.‬‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﮔﺬﺷﺘﻪ ﺍﺯ ﻣﻌﻨﺎﻯ ﻣﺸﻬﻮﺭ ﺑﻪ ﻧﺒﻮ‪‬ﺕ ﻭ ﻋﻠﻢ ﺭﺯﻕ ﮔﻔﺘﻪ ﺷﺪﻩ ﳓﻮ ]ﻫﻮﺩ‪ .[٨٨:‬ﻭ ﺍﻳﻀ ﹰﺎ ﺑﻪ ﺑﺎﺭﺍﻥ ﳓﻮ ]ﻏﺎﻓﺮ‪ .[١٣:‬ﻭ ﮔﺎﻫﻰ ﻓﻘﻂ ﺑﻪ ﺧﻮﺭﺍﻙ ﺍﻃـﻼﻕ ﺷـﺪﻩ ﻣﺜـﻞ‬ ‫]ﺑﻘﺮﻩ‪ .[٢٣٣:‬ﭼﻨﺎﻥ ﻛﻪ ﻣﻰﺑﻴﻨﻴﻢ ﻛﺴﻮﺭﺍﺕ ﺭﺍ ﺍﺯ ﺭﺯﻕ ﺟﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﺯﻕ ﲤﺎﻡ ﳐﻠﻮﻕ ﺍﻭ‪‬ﻻ ﻭ ﺑﺎﻟﺬﹼﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺫﺍﺭﻳﺎﺕ‪ .[٥٨:‬ﻣﻘﺪ‪‬ﻡ ﺷﺪﻥ »ﻫﻮ« ﺩﻟﻴﻞ ﺣﺼﺮ ﺍﺳﺖ ﻭ ﺍﻳﻀﹰﺎ ﻓﺮﻣﻮﺩﻩ ]ﻫﻮﺩ‪ .[٦:‬ﻭﺍﻧﮕﻬﻰ ﭼﻮﻥ ﺁﻓﺮﻳﻨﻨﺪﻩ ﻫﺮ ﭼﻴﺰ‬ ‫ﺧﺪﺍﺳﺖ ﻗﻬﺮ" ﺭﺍﺯﻕ ﳘﻪ ﳐﻠﻮﻕ ﺍﻭﺳﺖ ﻭ ﺭﺍﺯﻕ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻛﻪ ﳐﺼﻮﺹ ﺧﺪﺍ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺑﻪ ﻏﲑ ﺍﺯ ﺧﺪﺍ ﺍﻃﻼﻕ ﺷﻮﺩ ﺑﺎﻟﻌﺮﺽ ﻭ ﺑﻮﺍﺳﻄﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ .[٥:‬ﺍﻳﻀﹰﺎ‬ ‫ﲔ« ﻛﻪ ﺩﺭ ﺳﻮﺭﻩﻫﺎﻯ ﺣﺞ‪ ،٥٨:‬ﻣﺆﻣﻨﻮﻥ‪ ،٧٢:‬ﺳﺒﺎﺀ‪ ٣٩:‬ﻭ ﺍﺯ ﲨﻠﻪ ]ﻣﺎﺋﺪﻩ‪ .[١١٤:‬ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺧﺪﺍ ﺭﺍﺯﻗﺎﻥ ﺭﺍ‬ ‫]ﻧﺴﺎﺀ‪ .[٨:‬ﺍﻳﻀﹰﺎ ﺍﺯ ﲨﻠﻪ » ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﺍﻟﺮ‪‬ﺍﺯﻗ ‪‬‬ ‫ﺑﺴﻴﺎﺭ ﴰﺮﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ‪‬ﺘﺮﻳﻦ ﺁ‪‬ﺎ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺗﺸﺮﻳﺢ ﻗﺮﺁﻥ ﺗﻮﺳﻌﻪ ﻭ ﺗﻨﮕﻰ ﺭﻭﺯﻯ ﺩﺭ ﺩﺳﺖ ﺧﺪﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪ .[٣٠:‬ﺍﺯ ﺫﻳﻞ ﺁﻳﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻗﺒﺾ ﻭ ﺑﺴﻂ ﺭﻭﻯ ﻋﻠﻠﻰ ﺍﺳﺖ ﻭ ﺟﺰﺍﰱ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺑﺒﻨﺪﮔﺎﻥ ﺩﺍﻧﺎ ﻭ ﺑﻪ‬ ‫ﺻﻼﺡ ﺁ‪‬ﺎ ﻋﺎﱂ ﺍﺳﺖ ]ﺭﻋﺪ‪ .[٢٦:‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺕ ﻗﺼﺺ‪ ،٨٢:‬ﻋﻨﻜﺒﻮﺕ‪ ،٦٢:‬ﺳﺒﺎﺀ‪ ،٣٦:‬ﺯﻣﺮ‪ ٥٢:‬ﻭ ﻏﲑﻩ‪ .‬ﳘﲔ ﻃﻮﺭ ﺍﺳﺖ ﺁﻳﻪ ]ﳓﻞ‪.[٧١:‬‬ ‫ﺗﺄﺛﲑ ﺗﻼﺵ ﺍﻧﺴﺎﻥ ﻭ ﻭﺍﺭﺩ ﺷﺪﻥ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﺻﺤﻴﺢ ﺭﺍ ﺩﺭ ﻛﺜﺮﺕ ﺭﻭﺯﻯ ﳕﻰ ﺷﻮﺩ ﰉ ﺗﺄﺛﲑ ﺩﺍﻧﺴﺖ ﻭﱃ‬ ‫ﺟﺰﺀ ﺍﻟﻌﻠﺔ ﻭ ﻳﺎ ﺍﺯ ﺁﻥ ﻫﻢ ﻛﻤﺘﺮ ﺍﺳﺖ‪ .‬ﺁﻧﻜﻪ ﻳﻚ ﻟﻴﻮﺍﻥ ﺁﺏ ﺍﺯ ﺷﲑ ﻟﻮﻟﻪ ﻛﺸﻰ ﺷﻬﺮ ﭘﺮ ﻣﻰﻛﻨﺪ ﳕﻰﺗﻮﺍﻥ ﺑﮕﻮﻳﻴﺪ ﻣﻦ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﻣﺴﺘﻘﻠﹼﻢ ﺯﻳﺮﺍ ﺁﻥ ﺷﲑ ﺑﻪ ﻟﻮﻟﻪ ﻭ ﺁﻥ ﺑﻪ ﻟﻮﻟﻪ ﺑﺰﺭﮒ‬ ‫ﻭ ﺁﻥ ﺑﻪ ﺗﺼﻔﻴﻪ ﺧﺎﳕﻪ ﻭ ﺁﻥ ﺑﻪ ﻛﺎﻧﺎﻝ ﻭ ﺁﻥ ﺑﻪ ﺭﻭﺩ ﺧﺎﻧﻪ ﻭ ﺁﻥ ﺑﻪ ﻛﻮﻩ ﻣﺘ‪‬ﺼﻞ ﺍﺳﺖ ﺑﺎﺭﺍﻥ ﻭ ﺑﺮﻑ ﺑﻪ ﻭﺳﻴﻠﻪ ﺍﺑﺮﻫﺎ ﺑﻪ ﻛﻮﻩ ﻣﻰﺑﺎﺭﻧﺪ ﻭ ﺩﺭﻳﺎﻫﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﺣﺮﺍﺭﺕ ﺍﻓﺘﺎﺏ ﺗﺒﺨﲑ ﻣﻰﺷﻮﻧﺪ‬ ‫ﭘﺲ ﭘﺮ ﻛﺮﺩﻥ ﻳﻚ ﻟﻴﻮﺍﻥ ﺁﺏ ﻣﺘﺼﻞ ﺑﻪ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ﭼﻄﻮﺭ ﻣﻴﺸﻮﺩ ﮔﻔﺖ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﻦ ﺍﳒﺎﻡ ﺩﺍﺩﻡ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﮔﻔﺖ ﺧﺪﺍ ﺷﺮﺍﻳﻂ ﺭﺍ ﺟﻮﺭ ﺁﻭﺭﺩﻩ ﻭ ﻣـﻦ ﺩﺭ ﺑﺮﺩﺍﺷـﺖ ﺁﺏ‬ ‫ﺟﺰﺀﺍﻟﻌﻠﹼﻪ ﺑﻮﺩﻩﺍﻡ‪.‬‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﻛﺎﺭ ﻣﻴﻠﻴﻮ‪‬ﺎ ﺷﺮﺍﺋﻂ ﻭ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺟﻮﺭ ﻛﺮﺩﻥ ﳘﻪ ﺁ‪‬ﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺑﺸﺮ ﻧﻴﺴﺖ ﻟﺬﺍ ﻗﺒﺾ ﻭ ﺑﺴﻂ ﺩﺭ ﺩﺳﺖ ﺧﺪﺍ ﺍﺳﺖ ﮔﺮ ﭼﻪ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﺑﺸﺮ‬ ‫ﻧﻴﺰ ﰉﺗﺄﺛﲑ ﻧﻴﺴﺖ]ﺯﺧﺮﻑ‪ [٣٢:‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻼ ﻭﻗﱴ ﺍﻧﺎﺭﻯ ﻣﻰﺧﻮﺭﱘ ﺩﺭ‬ ‫* ]ﺑﻘﺮﻩ ‪.[٢٥:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ‪‬ﺸﺖ ﺍﺳﺖ ﻛﻪ ﺟﻮﻥ ﻣﻴﻮﻩﺍﻯ ﺑﻪ ﺩﺳﺖ ﺁ‪‬ﺎ ﺑﺮﺳﺪ ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺑﻪ ﻣﺎ ﺩﺍﺩﻩ ﺷﺪ ﺗﻮﺿﻴﺢ ﺍﻳﻨﻜﻪ ﻣﺎ ﻣﺜ ﹰ‬ ‫ﻭﺟﻮﺩ ﻣﺎ ﻣﺒﺪ‪‬ﻝ ﺑﻪ ﻣﺎﺩ‪‬ﻩ ﻣﻰﺷﻮﺩ ﻭ ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺩﻭ ﺭﻛﻌﺖ ﳕﺎﺯ ﲞﻮﺍﻧﻴﻢ ﳘﺎﻥ ﻣﺎﺩﻩ ﻣﺒﺪ‪‬ﻝ ‪‬ﻨﲑﻭ ﺷﺪﻩ ﺑﻪ ﺻﻮﺭﺕ ﳕﺎﺯ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﻭ ﺣﻘﻴﻘﺖ ﳕﺎﺯ ﺟﺰ ﻣﻘﺪﺍﺭﻯ ﻧﲑﻭ‬

‫ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﺛﺰ ﺫﻛﺮ ﻭ ﺣﺮﻛﺖ ﺍﺯ ﺑﺪﻥ ﻣﺎ ﻣﻰﺭﻳﺰﺩ‪ .‬ﺍﻳﻦ ﻧﲑﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﳎﺴ‪‬ﻢ ﺷﺪﻩ ﻭ ﺑﻪ ﺍﻧﺎﺭﻩ ‪‬ﺸﱴ ﻣﺒﺪ‪‬ﻝ ﻣﻰﮔﺮﺩﺩ ﻭ ﲢﻮﻳﻞ ﺍﻧﺴﺎﻥ ﻣﻰﺷﻮﺩ ﻭ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺩﻳﺪ ﮔﻮﻳﺪ‪:‬‬ ‫ﺍﻳﻦ ﳘﺎﻥ ﻣﻴﻮﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺩﺍﺷﺘﻢ ﻭ ﭼﻮﻥ ﻣﻴﻮﻩ ‪‬ﺸﱴ ﺩﺍﺋﻤﻰ ﻭ ‪‬ﺘﺮ ﺍﺯ ﻣﻴﻮﻩ ﺩﻧﻴﺎ ﺍﺳﺖ ﻟﺬﺍ ﺑﻌﺪ ﺍﺯ »ﻫﺬﹶﺍ ﺍﻟﱠﺬﻯ ‪‬ﺭﺯِﻗﻨﺎ ﻣِﻦ ﻗﹶﺒ ﹸﻞ ‪‬ﻭ ﺍﹸﺗ‪‬ﻮﺍِﺑ ِﻪ ﻣ‪‬ﺘ‪‬ﺸﺎﺑِﻬﹰﺎ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﻋﲔ ﺁﻥ‬ ‫ﻛﻪ ﻫﺮ ﺩﻭ ﻳﻜﻰﺍﻧﺪ ﻣﺘﺸﺎﺑﻪﺍﻧﺪ ﻛﻪ ﻣﻴﻮﻩ ‪‬ﺸﱴ ‪‬ﺘﺮ ﺍﺯ ﻣﻴﻮﻩ ﺩﻧﻴﺎ ﺍﺳﺖ‪.‬‬ ‫* ]ﳓﻞ‪.[٧١:‬‬ ‫ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪﻛﻪ ﺿﻤﲑﻩ ﻓﻴﻪ ﺑﻪ »ﺭﺯﻕ« ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ ﻣﻔﻀﻞ ﻭ ﻣﻔﻀﻞ ﻋﻠﻴﻬﻢ ﺩﺭ ﺭﻭﺯﻯ ﺑﺮﺍﺑﺮﺍﻧﺪ ﻭ ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﳘﻪ ﺧﺪﺍ ﺭﻭﺯﻯ ﻣﻰﺩﻫﺪ ﺑﻌﻀﻰ ﺭﺍ ﺑﻪ ﻭﺍﺳـﻄﻪ‬ ‫ﺍﺳﺘﻘﻼﻝ ﻭ ﺣﺮ‪‬ﻳﺖ ﻭ ﻭﺳﺎﺋﻠﻰ ﻛﻪ ﺩﺍﺭﻧﺪ ﻭ ﺑﻌﻀﻰ ﺭﺍ ﻛﻪ ﻏﻼﻣﺎﻥ ﻭ ﻏﲑ ﻫﻢ ﺑﺎﺷﻨﺪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﺭﺑﺎﺑﺎﻥ ﻭ ﭘﺪﺭﺍﻥ‪ .‬ﻟﺬﺍ ﭘﺪﺭﺍﻥ ﻭ ﺍﺭﺑﺎﺑﺎﻥ ﺣﻖ ﻧﺪﺍﺭﻧﺪ ﺑﮕﻮﻳﻨﺪ‪ :‬ﻣﺎ ﺑﻪ ﻏﻼﻣﺎﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ‬ ‫ﻼ‪.‬‬ ‫ﺭﻭﺯﻯ ﻣﻰﺩﻫﻴﻢ ﺑﻠﻜﻪ ﺭﺍﺯﻕ ﳘﻪ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﻪ ﺭﻭﺯﻯ ﺁ‪‬ﺎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺑﺰﺭﮔﺎﻥ ﺍﺳﺖ ﺍﻳﻦ ﻓﻀﻴﻠﱴ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﻮﱃ ﻫﺎﻭ ﭘﺪﺭﺍﻥ ﻣﺜ ﹰ‬ ‫ﺾ« ﻭﱃ ﻭﺍﺳﻄﻪ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺩﺭ ﺍﺛﺒﺎﺕ ﻓﻀﻴﻠﺖ‬ ‫ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺍﮔﺮ ﻣﺮﺍﺩ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﳘﻪ ﺩﺭ ﺭﻭﺯﻯ ﺑﺮﺍﺑﺮﺍﻧﺪ ﺍﻳﻦ ﻧﻘﺾ ﺻﺪﺭ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ﻓﹶﻀ‪‬ﻞ ﺑ‪‬ﻌﻀ‪‬ﻜﹸﻢ ﻋ‪‬ﻠﻰ ﺑﻐ ٍ‬ ‫ﻛﺎﰱ ﺍﺳﺖ‪.‬‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻓﺮﻣﻮﺩﻩ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﺧﺪﺍ ﺑﻌﻀﻰ ﺭﺍ ﺩﺭ ﺭﻭﺯﻯ ﺑﺮﺑﻌﻀﻰ ﺑﺮﺗﺮﻯ ﺩﺍﺩﻩ ﻭ ﺑﺮﺗﺮﺍﻥ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ ﺭﻭﺯﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺪﻫﻨﺪ ﺗﺎ ﳘﻪ ﺑﺎ ﻫﻢ ﻣﺴﺎﻭﻯ ﺑﺎﺷﻨﺪ‬ ‫ﻭ ﺁ‪‬ﺎ ﻣﺴﺎﻭﻯ ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﻓﻀﻴﻠﺖ ﺩﺭ ﺭﺯﻕ ﳐﺼﻮﺹ ﺑﻪ ﺁ‪‬ﺎﺳﺖ ﺁﻳﺎ ﻧﻌﻤﺖ ﺧﺪﺍ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻰﻛﻨﻨﺪ؟!‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻓﻬﻢ ﺍﻳﻦ ﻣﻌﲎ ﺍﺯ ﺁﻳﻪ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭ ﻣﺸﻜﻞﺗﺮ ﺍﺯ ﺁﻥ ﻓﻬﻢ »ﻓﻴﻪ ﺳﻮﺍﺀ« ﺍﺳﺖ ﻛﻪ ﻣﻴﮕﻮﺋﻴﻢ ﻳﻌﲎ ﻣﺴﺎﻭﻯ ﻧﻴﺴﺘﻨﺪ ]ﺷﻮﺭﻯ‪.[٢٧:‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﺧﺎﺻﻴﺖ ﻭﺳﻌﺖ ﻣﺎﻝ ﺗﻜﱪ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻭ ﻃﻐﻴﺎﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ »ِﺍﻥﱠ ﺍﻻِﻧﺴﺎ ﹶﻥ ﻟﹶﻴ‪‬ﻄﻐﻰ ﺍﹶﻥ ﺭ‪‬ﺍ ‪‬ﻩ ﺍﺳﺘ‪‬ﻐﲎ« ﻟﺬﺍ ﺍﮔﺮ ﺧﺪﺍ ﳘﻪ ﺭﺍ ﺳﲑ ﻣﻰﻛﺮﺩ ﺳﺘﻢ‬ ‫ﻣﻰﻛﺮﺩﻧﺪ ﻋﻠﻰ ﻫﺬﺍ ﺧﺪﺍ ﺍﺳﺘﺤﻘﺎﻕ ﻫﺮ ﺷﺨﺺ ﺭﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﺭﺯﻕ ﺭﺍ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻧﺎﺯﻝ ﻣﻰﻛﻨﺪ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﳘﻪ ﺭﻭﺯﻯ ﺭﺍ ﺑﺴﻂ ﻣﻰﻛﺮﺩ‬ ‫ﳘﻪ ﺩﺍﺭﺍ ﻭ ﻏﲎ ﻣﻰﺷﺪﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺍﺛﺮ ﺭﻓﻊ ﺍﺣﺘﻴﺎﺝ‪ ،‬ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭ ﻗﻮﻯ ﻭ ﺿﻌﻴﻒ ﺑﻮﺩﻥ ﺍﺯ ﺑﲔ ﻣﻰﺭﻓﺖ ﻭ ﻣﺮﺩﻡ ﺩﺭ ﺍﺛﺮ ﺛﺮﻭﺕ ﲡﺎﻭﺯ ﺷﺪﻩ ﻭ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﲤﻜﲔ ﳕﻰﻛﺮﺩﻧﺪ ﻭ ﺟﻮﺍﻣـﻊ‬ ‫ﺑﺸﺮﻯ ﻣﺘﻼﺷﻰ ﻣﻰﮔﺮﺩﻳﺪ‪.‬ﻭﱃ ﺣﻜﻤﺖ ﺑﺎﻟﻐﻪ ﺍﻗﺘﻀﺎﺀ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺴﻂ ﺩﺭ ﻛﺎﺭ ﻧﺒﺎﺷﺪ ﻭ ﻣﺮﺩﻡ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺩﺭ ﻛﺎﺭ ﺗﺴﺨﲑ ﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺯﺧﺮﻑ‪.[٣٢:‬‬ ‫ﺁﺭﻯ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺑﺸﺮﻯ ﳐﺘﻠﻒ ﺍﺳﺖ ﻫﺮ ﻳﻚ ﻛﺎﺭﻯ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﻭ ﳘﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﺴﺨﺮﺍﻧﺪ ﺗﺎ ﻛﺎﺭ ﺯﻧﺪﮔﻰ ﭘﻴﺸﺮﻓﺖ ﻛﻨﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍﺳﺘﻪ ﻣﺮﺩﻡ‬ ‫ﮔﺮﺳﻨﻪ ﺷﻮﻧﺪ ﺑﻠﻜﻪ ﻏﺮﺽ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﻣﺮﺩﻡ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺩﻧﻴﺎﺩﺭ ﺍﺛﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻭﺳﺎﺋﻞ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﳏﺘﺎﺝ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻃﻐﻴﺎﻥ ﻧﻜﻨﻨﺪ‪.‬‬ ‫* ]ﺫﺍﺭﻳﺎﺕ‪.[٢٢:‬‬ ‫ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭﺯﻕ ﺑﺎﺭﺍﻥ ﺍﺳﺖ ﻭ ﺑﺎﺭﺍﻥ ﺭﺍ ﺭﺯﻕ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺳﺒﺐ ﺭﺯﻕ ﺍﺳﺖ ﻭ ﮔﻔﺘﻬﺎﻧﺪ ﺩﺭ ﺁﻥ ﻣﻀﺎﻑ ﻣﻘﺪ‪‬ﺭ ﺍﺳﺖ ﻳﻌﲎ »ﰱ ﺍﻟﺴﻤﺎﺀ ﺳﺒﺐ ﺭﺯﻗﻜﻢ« ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺳﺒﺎﺏ‬ ‫ﺭﺯﻕ ﺍﺳﺖ ﻛﻪ ﻛﻮﺍﻛﺐ ﻭ ﺍﺧﺘﻼﻑ ﻓﺼﻮﻝ ﻭ ﭘﻰ ﺩﺭ ﭘﻰ ﺑﻮﺩﻥ ﺷﺐ ﻭ ﺭﻭﺯ ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ »ﺍﺳﺒﺎﺏ ﺭﺯﻗﻜﻢ« ﺍﺳﺖ‪.‬‬ ‫ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺗﻘﺪﻳﺮ ﺍﺭﺯﺍﻕ ﺩﺭ ﲰﺎﺀ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺍﺭﺯﺍﻕ ﺩﺭ ﻟﻮﺡ ﳏﻔﻮﻅ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﻭ ﻣﺎ ﺗ‪‬ﻮﻋ‪‬ﺪ‪‬ﻭ ﹶﻥ« ‪‬ﺸﺖ ﺍﺳﺖ ﻭ ﮔﻔﺘﻬﺎﻧﺪ ‪‬ﺸﺖ ﻭ ﺁﺗﺶ ﻭﻳﺎ‬ ‫ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺍﺳﺖ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺑﺮﺍﻯ ﻣﻦ ﻗﺎﻧﻊ ﻛﻨﻨﺪﻩ ﻧﻴﺴﺖ ﺧﻮﺩ ﻧﻴﺰ ﭼﻴﺰﻯ ﻛﻪ ﺁﺭﺍﻡ ﻛﻨﻨﺪﻩ ﻭﺟﺪﺍﻥ ﺑﺎﺷﺪ ﳕﻰﺩﺍﱎ‪ .‬ﺩﺭ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﻫﺴﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﴰﺎ ﺍﺯ ﺁﲰﺎﻥ ﻭ‬ ‫ﺯﻣﲔ ﺭﻭﺯﻯ ﻣﻰﺩﻫﺪ ﳓﻮ ]ﻳﻮﻧﺲ‪ [٣١:‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٦٢‬ﳕﻞ‪ ٢٤ ،‬ﺳﺒﺎﺀ‪ ٣،‬ﻓﺎﻃﺮ‪ .‬ﺑﺎ ﻣﻼﺣﻈﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻰﺷﻮﺩ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﻋﻮﺍﻣﻞ ﺁﲰﺎﱏ ﻭ ﺯﻣﲔ‬ ‫ﻭ ﻣﻮﺍﺩ ﺁ‪‬ﺎﺳﺖ ﻛﻪ ﻣﺒﺪﻝ ﺑﺮﺯﻕ ﻣﻰﺷﻮﻧﺪ ﻭ ﺁ‪‬ﺎ ﻣﻮﺍﺩ ﺍﻭﻟﻴﻪ ﺭﺯﻕ ﻫﺴﺘﻨﺪ‪.‬‬ ‫* ]ﻭﺍﻗﻌﺔ‪ .[٨٢-٨١:‬ﮔﻮﻳﻨﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭﺯﻕ ﻧﺼﻴﺐ ﺁ‪‬ﺎﺳﺖ ﺍﺯ ﺧﲑ ﻳﻌﲎ ﻧﺼﻴﺐ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﲑﻯ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﻗﺮﺁﻥ ﺑﺮﺩﺍﺭﻳﺪ ﺗﻜﺬﻳﺐ ﺁﻥ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻴﺪ ﻭ ﺗﻜﺬﻳﺐ ﺭﺍ ﺟﺎﻯ ﺧﲑ ﻭ‬ ‫ﻓﺎﻳﺪﻩ ﻣﻰﮔﺬﺍﺭﻳﺪ ﻭ ﮔﻮﻳﻨﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭﺯﻕ ﻗﺮﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺗﻜﺬﻳﺐ ﺭﺍ ﺑﻪ ﻋﻮﺽ ﺍﻳﻦ ﻗﺮﺁﻥ ﻣﻰﮔﲑﻳﺪ‪ .‬ﻭ ﮔﻮﻳﻨﺪ ﻛﻠﻤﻪ ﺷﻜﺮ ﺍﺯ ﺁﻥ ﳏﺬﻭﻑ ﺍﺳﺖ ﻳﻌﲎ »ﻭ ﲡﻌﻠﻮﻥ ﺷﻜﺮ ﺭﺯﻗﻜﻢ ﺍﻧﻜﻢ‬ ‫ﺗﻜﹼﺬﺑﻮﻥ« ﻗﻮﻝ ﺍﻭﻝ ‪‬ﺘﺮ ﺑﻨﻈﺮ ﻣﲑﺳﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺳﺦ = ﺭﺳﻮﺥ ﺑﻪ ﻣﻌﲎ ﺭﻳﺸﻪ ﺩﺍﺭﻯ ﻭ ﺛﺒﺎﺕ ﺍﺳﺖ‪ .‬ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻛﺴﺎﱏﺍﻧﺪ ﻛﻪ ﺩﺭ ﺩﺍﻧﺶ ﺭﻳﺸﻪ ﺩﺍﺭﻧﺪ ﻭ ﻋﻠﻢ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﺭﺳﻮﺥ ﻛﺮﺩﻩ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏـﺐ‬ ‫ﻣﻰﮔﻮﻳﺪ ‪:‬ﺭﺳﻮﺥ ﺛﺒﺎﺕ ﺷﲕﺀ ﺛﺒﻠﱴ ﳏﻜﻢ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺭﺳﺦ ﺍﻟﺸﲕﺀ ﺭﺳﻮﺧ ﹰﺎ‪ :‬ﺛﺒﺖ ﰱ ﻣﻮﺿﻌﻪ« ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﺩﺍﻧﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺷﺒﻬﻪ ﺑﺮ ﺍﻭ ﻋـﺎﺭﺽ‬ ‫ﳕﻰﺷﻮﺩ‪.‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧:‬‬ ‫» ‪‬ﻭ ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ‪ «...‬ﻣﺒﺘﺪﺍ ﻭ ﺧﱪ ﺩﺭ ﺁﻥ »ﻳ‪‬ﻘﹸﻮﻟﹸﻮ ﹶﻥ« ﺍﺳﺖ ﻭ ﺁﻥ ﲨﻠﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﺳﺖ ﺑﻌﻀﻰ ﻧﺪﺍﻧﺴﺘﻪ ﻓﻜﺮ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻋﻄﻒ ﺍﺳﺖ ﺑﻪ ﺟﺎﻯ »ﺍﻟﻠﹼﻪ« ﻭ ﺧﻼﺻﻪ ﻣﻀﻤﻮﻥ‬ ‫ﺁﻳﻪ ﺁﻧﺴﺖ ﻛﻪ‪ :‬ﻗﺮﺁﻥ ﺩﻭ ﻗﺴﻤﺖ ﺍﺳﺖ ﳏﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ‪ .‬ﻣﺮﺩﻡ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﻗﺮﺁﻥ ﺩﻭ ﮔﺮﻭﻩﺍﻧﺪ ﺁ‪‬ﺎ ﻛﻪ ﺍﳓﺮﺍﻑ ﻗﻠﱮ ﺩﺍﺭﻧﺪ ﺑﻪ ﻣﺘﺸﺎﺑﻪ ﻗﺮﺁﻥ ﻣﻰﭼﺴﺒﻨﺪ ﻛﻪ ﺍﳚﺎﺩ ﻓﺘﻨﻪ ﻛﻨﻨﺪ ﻭ ﺁ‪‬ﺎ ﻛﻪ‬ ‫ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻤﻨﺪ ﮔﻮﻳﻨﺪ ‪‬ﺮ ﺩﻭ ﻗﺴﻤﺖ ﺍﳝﺎﻥ ﺁﻭﺭﱘ ﳘﻪ ﺁﻥ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﻭ ﻭ ﺗﺄﻭﻳﻞ ﻗﺮﺁﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻛﺴﻰ ﳕﻰﺩﺍﻧﺪ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺭﺍﺳﺨﻮﻥ ﻋﻄﻒ ﺑﻪ ﺍﻟﻠﹼﻪ ﺑﺎﺷﺪ ﻭ ﻣﻌﲎ ﺁﻥ‬ ‫ﺑﺎﺷﺪ ﻛﻪ ﺗﺄﻭﻳﻞ ﻗﺮﺁﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻭ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻛﺴﻰ ﳕﻰﺩﺍﻧﺪ‪ .‬ﻭ ﺍﻳﻨﻜﻪ ﺗﺄﻭﻳﻞ ﻣﻔﺼ‪‬ﻞ ﻗﺮﺁﻥ ﺭﺍ ﻓﻘﻂ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺪ ﺩﺭ »ﺍﻭ‪‬ﻝ« ﮔﺬﺷﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺗﻮﺻﻴﻒ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁ‪‬ﺎ ﺑﻪ ﺧﺪﺍ ﻭ ﺁﻳﺎﺕ ﺍﻭ ﭼﻨﺎﻥ ﻋﻠﻤﻰ ﺩﺍﺭﻧﺪ ﻛﻪ ﺷﻜﻰ ﺩﺭ ﺁﻥ ﻭﺍﺭﺩ ﳕﻰﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﳏﻜﻤﺎﺕ ﻣﻰﺩﺍﻧﻨﺪ ﺛﺎﺑﺖ ﺍﺳﺖ‬ ‫ﻭ ﺑﻪ ﺁﻥ ﺍﳝﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﻋﻤﻞ ﻣﻰﻛﻨﻨﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﺁﻳﻪ ﻣﺘﺸﺎ‪‬ﻰ ﺑﺮﺧﻮﺭﺩﻧﺪ ﻗﻠﻮﺑﺸﺎﻥ ﻣﻀﻄﺮﺏ ﳕﻰﺷﻮﺩ ﺑﻠﻜﻪ ﺑﻪ ﺁﻥ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﻋﻤﻞ ﻣﺘﻮﻗﹼﻒ ﻣﻰﺷﻮﻧﺪ‪) .‬ﲤﺎﻡ ﺷﺪ(‪.‬‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٨٩‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﺪﺍﻥ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺁ‪‬ﺎﺍﻧﺪ ﻛﻪ ﺑﻪ ﺟﻬﻞ ﺁﻥ ﭼﻪ ﳕﻴﺪﺍﻧﻨﺪ ﺍﻗﺮﺍﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﻳﻦ ﺍﻗﺮﺍﺭ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻭﺭﻭﺭﺩ ﺑﻪ ﺩﺭﻫﺎﻯ ﻣﺴﺪﻭﺩ ﻏﻴﺐ ﰉ ﻧﻴﺎﺯ ﻛﺮﺩﻩ‪.‬‬ ‫ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ‬ ‫ﻧﻈﺮ ﺑﻪ ﻣﻌﲎ ﻛﻠﻤﻪ ﻫﺮ ﻛﻪ ﺩﺍﻧﺶ ﻭ ﻋﻠﻢ ﺩﺭ ﻭﺟﻮﺩﺵ ﺍﺳﺘﻘﺮﺍﺭ ﻳﺎﻓﺘﻪ ﻭ ﺭﻳﺸﻪ ﺩﻭﺍﻧﺪﻩ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﺍﺳﺖ ﻭﱃ ﻣﺼﺪﺍﻕ ﺍﻭﱃ ﻭ ﺣﻘﻴﻘﻰ ﺁﻥ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬ ‫ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ‪ ١١‬ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﻓﻀﻞ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺍﺯ‬ ‫ﺤﻤ‪ٍ ‬ﺪ«ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ‪.‬‬ ‫ﺤ ‪‬ﻦ ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ« ﻭ ﺩﺭ ﺑﺮﺧﻰ » ‪‬ﻭ ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻫ ‪‬ﻢ ﺁ ﹸﻝ ‪‬ﻣ ‪‬‬ ‫ﻭﻯ ﺍﻭﺻﻴﺎﺀ ﺍﻭﺍﻧﺪ ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺁﻣﺪﻩ »‪‬ﻧ ‪‬‬

‫ﻟﻔﻆ ﺁﻳﻪ ﻭ ﳘﭽﻨﲔ ﲨﻠﻪ ﺍﻓﻀﻞ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺑﻮﺩﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻣﻨﺤﺼﺮ ﺑﻪ ﺁﻧﺎﻥ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﻧﻴﺴﺖ ﻭﱃ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺁ‪‬ﺎ ﻣﺼﺪﺍﻕ ﺍﻭﱃ‬ ‫ﺁﻥﺍﻧﺪ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ .[١٦٢:‬ﺿﻤﲑ »ﻣﻨﻬﻢ« ﺑﻪ ﻳﻬﻮﺩ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺍﺳﺖ ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺩﺍﻧﺶ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﺍﺳﺘﻘﺮﺍﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺱ‪] = ‬ﻓﺮﻗﺎﻥ‪.[٣٨:‬‬ ‫]ﻕ‪.[١٢:‬‬ ‫ﺭﺱ‪ ‬ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﺍﺛﺮ ﺟﺰﺋﻰ ﻭ ﺍﻭﻝ ﺗﺐ ﻭ ﺩﻓﻦ ﻣﺮﺩﻩ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ ﻣﻼﺣﻈﻪ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﳏﻠﻰ ﺍﺳﺖ ﻛﻪ ﻗﻮﻣﻰ ﺑﺪﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩﻩ‬ ‫ﲔ« ﺍﺯ ﻓﺮﻣﺎﻳﺶ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺷﻬﺮﻫﺎﺋﻰ ﺑﻮﺩﻩ ﺑﻨﺎﻡ ﺷﻬﺮﻫﺎﻯ ﺭ‪‬ﺱ ﮔﻪ‬ ‫ﺏ ﻣ‪‬ﺪﺍِﺋ ِﻦ ﺍﻟﺮ‪‬ﺱ‪ ‬ﺍﻟﱠﺬﻳ ‪‬ﻦ ﻗﹶﺘ‪‬ﻠﹸﻮﺍ ﺍﻟﻨ‪ِ‬ﺒ ِﻴ ‪‬‬ ‫ﺷﺪﻩﺍﻧﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٠‬ﺁﻣﺪﻩ »ﹶﺍ‪‬ﻳ ‪‬ﻦ ﺍﹶﺻ‪‬ﺤﺎ ‪‬‬ ‫ﻣﺮﺩﻡ ﺁ‪‬ﺎ ﭘﻴﺎﻣﱪﺍﻥﺷﺎﻥ ﺭﺍ ﻛﺸﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﻛﻪ ﺍﺻﺤﺎﺏ ﺭ‪‬ﺱ ﺩﺭ ﺭﺩﻳﻒ ﺍﻫﻞ ﻋﺬﺍﺏ ﺍﺯ ﻋﺎﺩ ﻭ ﲦﻮﺩ ﻧﻘﻞ ﺷﺪﻩ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﺍﺛﺮ ﻋﺬﺍﺏ ﺁﲰﺎﱏ ﻫﻼﻙ ﺷﺪﻩ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪﺍﻧﺪ ﻭ ﻣﺎ ﺑﻌﺪ ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ‬ ‫ﻫﻼﻛﺖ ﺁ‪‬ﺎ ﺻﺮﻳﺢ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭ‪‬ﺱ ﺭﻭﺩﺧﺎﻧﻪ ﺍﺭﺱ ﻓﻌﻠﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﴰﺎﻝ ﺁﺫﺭﺑﺎﳚﺎﻥ ﺑﻄﻮﻝ ‪ ٨٠٠‬ﻛﻴﻠﻮ ﻣﺘﺮ ﺍﺯ ﻛﻮﻩﻫﺎﻯ ﺍﺭﺽ ﺭﻭﻡ ﺩﺭ ﺗﺮﻛﻴﻪ ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﭘﺲ ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﺩﺷﺖ‬ ‫ﻣﻐﺎﻥ ﺑﻪ ﺭﻭﺩ ﻛﻮﺭﺍ ﻣﺘﺼﻞ ﻣﻰﮔﺮﺩﺩ ﻭ ﺑﻪ ﺩﺭﻳﺎﻯ ﺧﺰﺭ ﻣﻰﺭﻳﺰﺩ‪ .‬ﻗﺴﻤﺖ ﻋﻤﺪﻩ ﺁﻥ ﻣﺮﺯ ﺍﻳﺮﺍﻥ ﻭﺷﻮﺭﻭﻯ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﻣﺪﺍﺋﻦ ﺭ‪‬ﺱ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﳘﺎﻥ ﲤﺪ‪‬ﻥ ﻭ ﺷﻬﺮﻫﺎﺳﺖ‪.‬‬ ‫ﺩﺭ ﻗﺴﻤﱴ ﺍﺯ ﻛﺮﺍﻧﻪﻫﺎﻯ ﺍﻳﻦ ﺭﻭﺩ ﺑﺰﺭﮒ‪ ،‬ﲤﺪ‪‬ﱏ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻛﻪ ﻓﻌ ﹰ‬ ‫ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ﺷﺮﺡ ﲨﻠﻪ ﻓﻮﻕ ﺍﺯ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺭ ﺭ‪‬ﺱ ﺭﻭﺩ ﺍﺭﺱ ﻓﻌﻠﻰ ﺩﺭ ﺁﺫﺭﺑﺎﳚﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻗﻤﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺭ‪‬ﺱ ‪‬ﺮﻯ ﺍﺳـﺖ ﺩﺭ ﻧﺎﺣﻴـﻪ‬ ‫ﺁﺫﺭﺑﺎﳚﺎﻥ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻋﻴﻮﻥ ﺍﺧﺒﺎﺭ ﺍﻟﺮﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺣﺪﻳﺜﻰ ﺭﺍ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺗﻠﺨﻴﺺ ﻛﺮﺩﻩ ﻛﻪ‪ :‬ﺍﺻﺤﺎﺏ ﺭ‪‬ﺱ ﺩﺭﺧﺖ ﺻﻨﻮﺑﺮ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﺁﻥ‬ ‫ﺷﺎﻩ ﺩﺭﺧﺖ ﻣﻰﮔﻔﺘﻨﺪ ﺁﻥ ﺭﺍ ﻳﺎﻓﺖ ﭘﺴﺮ ﻧﻮﺡ ﺩﺭ ﻛﻨﺎﺭ ﭼﺸﻤﻪﺍﻯ ﻛﻪ ﺑﻪ ﺁﻥ ﺭﻭﺷﻦ ﺁﺏ ﻣﻰﮔﻔﺘﻨﺪ ﻛﺎﺷﺘﻪ ﺑﻮﺩ‪ .‬ﺁﻥ ﻗﻮﻡ ﺭﺍ ﺩﻭﺍﺯﺩﻩ ﺷﻬﺮ ﺑﻮﺩ ﺩﺭ ﻛﻨﺎﺭ ‪‬ﺮﻯ ﻛﻪ ﺁﻥ ﺭﺍ ﺭ‪ ‬ﺱ ﻣﻰﮔﻔﺘﻨﺪ‬ ‫ﻧﺎﻡ ﺁﻥ ﺷﻬﺮﻫﺎ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺁﺑﺎﻥ‪ ،‬ﺁﺫﺭ‪ ،‬ﺩﻯ‪ ،‬ﻤﻦ‪ ،‬ﺍﺳﻔﻨﺪﺍﺭ‪ ،‬ﻓﺮﻭﺭﺩﻳﻦ‪ ،‬ﺍﺭﺩﻯ‪‬ﺸﺖ‪ ،‬ﺧﺮﺩﺍﺩ‪ ،‬ﻣﺮﺩﺍﺩ‪ ،‬ﺗﲑ‪ ،‬ﻣﻬﺮ‪ ،‬ﺷﻬﺮﻳﻮﺭ‪ ،‬ﻋﺠﻢ ﻧﺎﻡ ﻣﺎﻩﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻧﺎﻡ ﺁﻥ ﺷﻬﺮﻫﺎ ﮔﺮﻓﺘﻪ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻫﺮ ﺷﻬﺮ ﺍﺯ ﺁﻥ ﺻﻨﻮﺑﺮ ﺩﺍﻧﻪﺍﻯ ﻛﺎﺷﺘﻪ ﻭ ﺁﺏ ﭼﺸﻤﻪ ﻓﻮﻕ ﺭﺍ ﺑﺮ ﺁﻥ ﺟﺎﺭﻯ ﻛﺮﺩﻧﺪ ﺁﺏ ﺁﻥ ﭼﺸﻤﻪ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﻭ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﲢﺮﱘ ﻛﺮﺩﻧﺪ ﻭ ﻫﺮ ﻛﻪ ﺍﺯ ﺁﻥ ﭼﺸﻤﻪ ﻣﻰﺧـﻮﺭﺩ‬ ‫ﻣﻰﻛﺸﺘﻨﺪ ﻭ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﺁﻥ ﭼﺸﻤﻪ ﺯﻧﺪﮔﻰ ﺧﺪﺍﻳﺎﻥ ﺍﺳﺖ ﻭ ﻛﺴﻰ ﺣﻖ ﻧﺪﺍﺭﺩ ﺍﺯ ﺣﻴﺎﺕ ﺧﺪﺍﻳﺎﻥ ﻛﺴﺮ ﻛﻨﺪ‪.‬‬ ‫ﺩﺭ ﻫﺮ ﺷﻬﺮ ﺑﺮﺍﻯ ﺧﻮﺩ ﻋﻴﺪﻯ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ ،‬ﺭﻭﺯ ﻋﻴﺪ ﻛﻨﺎﺭ ﺁﻥ ﺻﻨﻮﺑﺮ ﺭﻓﺘﻪ ﻣﺮﺍﺳﻢ ﻭ ﻗﺮﺑﺎﱏ ﺑﻪ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺁﻧﮕﺎﻩ ﮔﻮﺷﺖ ﻗﺮﺑﺎﱏ ﺭﺍ ﺩﺭ ﺁﺗﺸﻰ ﻣﻰﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﻭﻗﺖ ﺍﺭﺗﻔﺎﻉ ﺩﻭﺩ‬ ‫ﺁﻥ‪ ،‬ﺑﻪ ﺩﺭﺧﺖ ﺳﺠﺪﻩ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺗﻀﺮ‪‬ﻉ ﻭ ﻧﺎﻟﻪ ﻣﻰﳕﻮﺩﻧﺪ‪ ...‬ﺍﻳﻦ ﺑﻮﺩ ﻋﺎﺩﺕ ﺁ‪‬ﺎ ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﭼﻮﻥ ﻭﻗﺖ ﻋﻴﺪ ﺷﻬﺮ ﺑﺰﺭﮔﺸﺎﻥ ﻓﺮﺍ ﻣﻰﺭﺳﻴﺪ ﻭ ﺩﺭ ﺁﻥ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺑﻪ ﻧﺎﻡ ﺍﺳﻔﻨﺪﺍﺭ‬ ‫ﺳﻜﻮﻧﺖ ﺩﺍﺷﺖ ﺍﻫﻞ ﺷﻬﺮﻫﺎ ﺑﻪ ﺁﳒﺎ ﺁﻣﺪﻩ ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ﻋﻴﺪ ﻣﻰﮔﺮﻓﺘﻨﺪ‪...‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﭘﻴﺎﻣﱪ ﺑﺮ ﺁ‪‬ﺎ ﻣﺒﻌﻮﺙ ﻛﺮﺩ ﺑﻪ ﺍﻭ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪ .‬ﻭﻯ ﺩﻋﺪ ﻛﺮﺩ ﺩﺭﺧﺖ ﺻﻨﻮﺑﺮ ﺧﺸﻜﻴﺪ‪ ،‬ﺍﻳﻦ ﻋﻤﻞ ﺭﺍ ﺳﺨﺖ ﻧﺎﭘﺴﻨﺪ ﴰﺮﺩﻧﺪ‪ ...‬ﺗﺼﻤﺼﻢ ﺑﻪ ﻗﺘﻞ ﭘﻴﺎﻣﱪ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﭼﺎﻫﻰ‬ ‫ﻛﻨﺪﻩ ﻭﻯ ﺭﺍ ﺩﺭ ﺁﻥ ﺍﻓﻜﻨﺪﻩ ﻭ ﺳﺮ ﺁﻥ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﭘﻴﻮﺳﺘﻪ ﻧﺎﻟﻪ ﺍﻭ ﻣﻰﺷﻨﻴﺪﻧﺪ ﻛﻪ ﻓﻮﺕ ﺷﺪ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺧﺪﺍﻭﻧﺪ ﻋﺬﺍﰉ ﻓﺮﺳﺘﺎﺩ ﻭ ﳘﻪ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩ‪.‬‬ ‫ﻣﺸﺮﻭﺡ ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﻣﺮﺣﻮﻡ ﺻﺪﻭﻕ ﻭ ﻧﻴﺰ ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻋﻴﻮﻥ ﺍﺧﺒﺎﺭ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﺑﺮﻫﺎﻥ ﻭ ﺻﺎﰱ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﻛﺎﺭﻫﺎﻯ ﻧﺎﭘـﺴﻨﺪ ﺍﺻـﺤﺎﺏ ﺭ‪‬ﺱ‬ ‫ﻣﺴﺎﺣﻘﻪ ﺯﻧﺎﻥ ﺑﻮﺩ‪ ،‬ﺍﻳﻀ ﹰﺎ ﺣﺪﻳﺚ ﻓﻮﻕ ﺭﺍ ﳏﻢ ﺑﻦ ﻋﺒﺪﻩ ﺩﺭ ﺷﺮﺡ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺯ ﺳﻴﺪ ﺭﺿﻰ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﺍﺯ ﻋﻜﺮﻣﻪ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺭ‪‬ﺱ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﭘﻴﺎﻣﱪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﺩﻓﻦ ﻛﺮﺩﻧﺪ‪ .‬ﺍﺯ ﻭﻫﺐ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺻﺤﺎﺏ ﺭ‪‬ﺱ ﻗﻮﻡ ﺷﻌﻴﺐ ﺍﺳﺖ ﻭ ﺍﻳﻀ ﹰﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺷﻬﺮﻯ ﺍﺳﺖ ﺩﺭ‬ ‫ﳝﺎﻣﻪ ﻭ ﭼﺎﻫﻰ ﺩﺭ ﺍﻧﻄﺎﻛﻴﻪ ﻭ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻭﺭﺩﻩ ﻛﻪ ﺯﻧﺎﻥ ﺍﺻﺤﺎﺕ ﺭ‪‬ﺱ ﺍﻫﻞ ﻣﺴﺎﺣﻘﻪ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﳎﻮﺱ ﻛﻪ ﺩﺭ ﺁﻳﻪ ‪ ١٧‬ﺳﻮﺭﻩ ﺣﺞ ﺁﻣﺪﻩ ﺍﺻﺤﺎﺑﺮ‪‬ﺱ ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﳎﻮﺱ ﺍﺯ ﺍﺧﻼﻑ ﺁ‪‬ﺎ ﺑﺎﺷﺪ ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺳﻞ = ﺭﺳﻞ )ﺑﻜﺴﺮ ﺍﻭﻝ( ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺑﺮﺧﺎﺳﱳ ﺑﺎ ﺗﺄﱏ ﺍﺳﺖ‪ .‬ﻭ ﺭﺳﻮﻝ ﺑﻪ ﻣﻌﲎ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﳘﺎﻥ ﺍﺳﺖ ﺭﺳﻮﻝ ﮔﺎﻫﻰ ﺑﻪ ﭘﻴﺎﻡ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ﻗﻮﻝ ﺷﺎﻋﺮ »ﺍﻻ ﺍﺑﻠﻎ ﺍﺑﺎ‬ ‫ﺣﻔﺾ ﺭﺳﻮﻻ« ﻭ ﮔﺎﻫﻰ ﺑﻪ ﺷﺨﺺ ﭘﻴﺎﻡ ﺁﻭﺭ )ﻣﻔﺮﺩﺍﺕ( ﺍﺭﺳﺎﻝ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﺎﺩﻥ ﻭ ﺗﺴﻠﻴﻂ‪ ...‬ﻭ ﺭﺳﻮﻝ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ )ﻗﺎﻣﻮﺱ( ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺭﺳﻮﻝ ﺍﺳﻢ ﺍﺳﺖ‬ ‫ﺑﻪ ﻣﻌﲎ ﺭﺳﺎﻟﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻣﺮﺳﻞ ﻭ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ ﺭﺳﻮﻝ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﻭ ﺩﺭ ﺍﻃﻼﻕ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﭘﻴﺎﻡ ﺁﻭﺭ ﺍﺳﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٤:‬ﲨﻊ ﺭﺳﻮﻝ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺭﺳﻞ ﺁﻣﺪﻩ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﳓـﻮ‬ ‫]ﺑﻘﺮﻩ‪.[٢٥٣:‬‬ ‫ﻣﺮﺳﻞ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ .[٧٥:‬ﲨﻊ ﺁﻥ ﻣﺮﺳﻠﻮﻥ ﺍﺳﺖ ]ﺣﺠﺮ‪ .[٥٧:‬ﻭ ﻣﺮﺳﻼﺕ ﺩﺭ ]ﻣﺮﺳﻼﺕ‪ .[١:‬ﲨﻊ ﻣﺮﺳﻠﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﺮﺳﻞ )ﺑﻜﺴﺮ ﺳﲔ( ﺍﺳﻢ ﻓﺎﻋﻞ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﻨﺪﻩ ﻭ ﺭﻫﺎ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ]ﻓﺎﻃﺮ‪ .[٢:‬ﲨﻊ ﺁﻥ ﻣﺮﺳﻠﻮﻥ ﺍﺳﺖ ]ﻗﺼﺺ‪.[٤٥:‬‬ ‫ﺭﺳﺎﻟﺖ )ﺑﻜﺴﺮ ﺍﻭﻝ ﻭ ﮔﺎﻫﻰ ﻣﻔﺘﻮﺡ ﺁﻳﺪ( ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭘﻴﺎﻡ )ﺍﻗﺮﺏ ‪ -‬ﻗﺎﻣﻮﺱ( ]ﺍﻋﺮﺍﻑ‪ .[٧٩:‬ﲨﻊ ﺁﻥ ﺭﺳﺎﻻﺕ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ‪.[٦٢:‬‬ ‫ﺍﺭﺳﺎﻝ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﺎﺩﻥ ﺍﺳﺖ ﺧﻮﺍﻩ ﻓﺮﺳﺘﺎﺩﻥ ﭘﻴﺎﻣﱪ ﺑﺎﺷﺪ ﻳﺎ ﺑﺎﺩ ﻳﺎ ﻋﺬﺍﺏ ﻳﺎ ﻣﻌﺠﺰﻩ ﻭ ﻏﲑﻩ‪ .‬ﺍﻫﻞ ﻟﻐﺖ ﺑﺮﺍﻯ ﺁﻥ ﻣﻌﺎﱏ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﻯ ﻣﻌﻨﺎﻯ ﻓﻮﻕ ﺍﺳﺖ‬ ‫]ﺗﻮﺑﻪ‪] .[٣٣:‬ﻓﺮﻗﺎﻥ‪] .[٤٨:‬ﻓﻴﻞ‪] .[٣:‬ﺍﻋﺮﺍﻑ‪ .[١٦٢:‬ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﺍﺭﺳﺎﻝ ﺩﺭ ﻓﺮﺳﺘﺎﺩﻩﻫﺎﻯ ﳐﺘﻠﻒ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻋﺮﺍﻑ‪ .[١٣٦:‬ﺍﺭﺳﺎﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﺭﻫﺎ ﻛﺮﺩﻥ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﻓﺮﺳﺘﺎﺩﻥ ﺑﺎﺷﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ]ﺷﻌﺮﺍﺀ‪.[١٧:‬‬

‫* ]ﺷﻌﺮﺍﺀ‪ .[١٦:‬ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ :‬ﭼﻮﻥ ﻓﻌﻮﻝ ﻭ ﻓﻌﻴﻞ ﺩﺭ ﺁﻥ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﻭ ﻣﺬﻛﺮ ﻭ ﻣﺆﻧﺚ ﻣﺴﺎﻭﻯ ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ ﺟﺎﻯ ﺭﺳﻮﻝ ﺭﺳﻞ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﮔﻮﻳـﺪ‪:‬‬ ‫ﻚ«‪.‬‬ ‫ﺭﺳﻮﻝ ﻣﻔﺮﺩ ﻭ ﺩﺭ ﻣﻌﲎ ﲨﻊ ﺍﺳﺖ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺳﻮﺭﻩ ﻃﻪ ﺁﻳﻪ ‪٤٧‬ﺗﺜﻨﻴﻪ ﺁﻣﺪﻩ ﺍﺳﺖ » ﹶﻓﺄﹾﺗِﻴﺎ ‪‬ﻩ ﻓﹶﻘﹸﻮﻻ ﺍِﻧ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻻ ‪‬ﺭﺑ‪ ‬‬ ‫* ]ﺗﻜﻮﻳﺮ‪ .[١٩:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﺳﻮﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺟﱪﺋﻴﻞ ﺍﺳﺖ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺭﺳﻞ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻛﺜﺮﺍﹰﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﻭﱃ ﮔﺎﻫﻰ ﺍﺯ ﺁﻥ ﻣﻼﺋﻜﻪ ﻣﺮﺍﺩ ﺍﺳﺖ ﻣﺜﻞ ]ﻫﻮﺩ‪] .[٨١:‬ﺍﻧﻌﺎﻡ‪] .[٦١:‬ﻳﻮﻧﺲ‪ .[٢١:‬ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻫﺴﺖ‪ .‬ﺩﺭ‬ ‫ﺁﻳﻪ ]ﻣﺮﺳﻼﺕ‪ .[١١:‬ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺮﺍﺩ ﻓﺮﺳﺘﺎﺩﻩﻫﺎﻯ ﻋﺎﱂ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﺍﺯ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻏﲑﻩ ﻛﻪ ﺍﻳﻨﻬﺎ ﳘﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﻋﺎﱂ ﺭﻫﺎ ﻭ‬ ‫ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩﺍﻧﺪ ﻭ ﺑﻄﻮﺭ ﺧﻮﺩﻛﺎﺭ ﺑﺮﺍﻩ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﻨﺪ ﻭ ﺩﺭ ﻳﻜﺪﻳﮕﺮ ﺗﺄﺛﲑ ﻣﻰﻛﻨﻨﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﳘﻪ ﺁ‪‬ﺎ ﻣﻰﺍﻳﺴﺘﻨﺪ ﭼﻮﻥ ﺁﻥ ﺭﻭﺯ ﺭﻭﺯ ﻓﺼﻞ ﻭ ﺟﺪﺍﺋﻰ ﺍﺳﺖ ﺩﺭ ﺍﻭﻝ ﺳﻮﺭﻩ‬ ‫ﺖ« ﻇﺎﻫﺮﹰﺍ ﳘﺎﻥ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﺧﺮ ﻭﻗﺖ ﺍﺳﺖ ﻛﻪ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻭ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﺭﺳﻞ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﭘﻴﺎﺑﺮﺍﻥ ﮔﺮﻓﺘﻪ ﻭ‬ ‫ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﲝﺚ ﺧﻮﺍﻫﺪ ﺷﺪ‪ » .‬ﻭ ﺍِﺫﺍ ﺍﻟﺮ‪ ‬ﺳ ﹸﻞ ﹸﺍﻗﱢ ‪‬ﺘ ‪‬‬ ‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻳﻌﲎ ﻭﻗﺖ ﭘﻴﺎﻣﱪﺍﻥ ﺗﻌﻴﲔ ﺷﻮﺩ ﺗﺎ ﺑﺮﺍﻯ ﺷﻬﺎﺩﺕ ﺑﺮ ﺍﻣ‪‬ﺖ ﺧﻮﺩ ﺣﺎﺿﺮ ﺷﻮﻧﺪ ﻭﱃ ﻣﻼﺣﻈﻪ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﻣﻌﲎ ﺩﺭﺳﺖ ﻧﻴﺴﺖ‪.‬‬ ‫* ]ﻣﺮﺳﻼﺕ‪.[٧-١:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺁﻳﻪ ﺍﻭﻝ ﺑﺎ ﻭﺍﻭ ﻗﺴﻢ ﻭ ﺁﻳﻪ ﺩﻭﻡ ﺑﺎ ﻓﺎﺀ ﻧﺘﻴﺠﻪ ﻭ ﺁﻳﻪ ﺳﻮﻡ ﺑﺎﺯ ﺑﺎ ﻭﺍﻭ ﻗﺴﻢ ﻭ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺑﺎ ﻓﺎﺀ ﺗﻔﺮﻉ ﺁﻣﺪﻩ ﻭ ﺍﻣ‪‬ﺎ ﺁﻳﻪ ﭘﻨﺠﻢ ﻧﺘﻴﺠﻪ ﳘﻪ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻣﻰﺗﻮﺍﻥ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‬ ‫ﻛﻪ ﻣﺼﺪﺍﻕ ﺩﻭ ﺁﻳﻪ ﺍﻭﻝ ﻏﲑ ﺍﺯ ﺁﻳﻪ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﺍﺳﺖ‪.‬‬ ‫ﻧﺸﺮ ﺑﻪ ﻣﻌﲎ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻥ ﻭ ﭘﺮﺍﻛﻨﺪﻥ ﻳﻌﲎ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻋﺮﻑ ﺑﻪ ﻣﻌﲎ ﭘﻰ ﺩﺭ ﭘﻰ ﺍﺳﺖ ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺩﻭ ﺁﻳﻪ ﺍﻭﻝ ﺑﺎﺩﻫﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ‬ ‫ﺍﻗﻴﺎﻧﻮﺱﻫﺎ ﻭ ﺩﺭﻳﺎﻫﺎ ﺩﺭ ﺍﺛﺮ ﺍﺧﺘﻼﻑ ﺣﺮﺍﺭﺕ ﻫﻮﺍ ﺳﺮ ﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﻭ ﭘﻰ ﺩﺭ ﭘﻰ ﺑﻪ ﻃﺮﻑ ﻗﺎﺭﻩﻫﺎ ﺭﻭﺍﻥ ﻣﻰﺷﻮﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺷﺪﺕ ﻳﺎﻓﺘﻪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﻃﻮﻓﺎﻥ ﻋﺎﺻﻔﺎﺕ ﻳﻌﲎ ﺷﻜﻨﻨﺪﻩ‬ ‫ﺩﺭ ﻣﻰﺁﻳﻨﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﺑﺎﺩﻫﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﻄﺒﲔ ﻣﻰﺁﻳﻨﺪ ﻭ ﺳﺮﺩ ﻭ ﺑﺎ ﺭﻃﻮﺑﺖﺍﻧﺪ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭﻳﺎﻫﺎ ﻭ ﻗﺎﺭﻩﻫﺎ ﺑﺎ ﺑﺎﺩﻫﺎﻯ ﮔﺮﻡ ﻣﻼﻗﺎﺕ ﻣﻰﻛﻨﻨﺪ ﻭ ‪‬ﻢ ﻣﻰﺁﻣﻴﺰﻧﺪ‬ ‫)ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻧﺎﺷﺮﺍﺕ ﭘﺮﺍﻛﻨﺪﻩ ﺷﻮﻧﺪﻩﻫﺎﺳﺖ( ﻭ ﺁ‪‬ﺎ ﺑﺎﺩﻫﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻣﻰﻛﻨﻨﺪ ﻭ ﻗﺴﻤﺖ ﺷﻬﺮﻫﺎ ﻭ ﺑﻴﺎﺑﺎ‪‬ﺎ ﺭﺍ ﺍﺯ ﻧﻔﻊ ﻭ ﺧﺴﺎﺭﺍﺕ ﺑﻪ ﳏﻞ ﺧﻮﺩ ﻣﻰﺭﺳﺎﻧﻨﺪ‪ .‬ﻭ ﮔﺬﺷﺘﻪ‬ ‫ﺍﺯ ﺁﻥ ﻋﺎﱂ ﺁﺧﺮﺕ ﺭﺍ ﻳﺎﺩ ﺁﻭﺭﻯ ﻣﻰﻛﻨﻨﺪ‪ .‬ﭼﻮﻥ ﺩﺭ ﺍﺛﺮ ﻃﻮﻓﺎﻥ ﳏﻠﻰ ﺧﺮﺍﺏ ﻭ ﺯﻳﺮ ﻭ ﺭﻭ ﺷﻮﺩ ﺍﺯ ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﭘﻰ ﺑﺮﺩ ﻛﻪ ﺧﺮﺍﺏ ﺷﺪﻥ ﲤﺎﻡ ﻋﺎﱂ ﻧﻴﺰ ﳑﻜﻦ ﻭ ﺟﺎﻳﺰ ﺍﺳﺖ ﻣـﺸﺮﻭﺡ‬ ‫ﺕ ﻳ‪‬ﺴﺮﹰﺍ« ﮔﺬﺷﺖ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ ﺁﳒﺎ ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﳕﻰﺗﻮﺍﻥ ﻣﺮﺳﻼﺕ ﻭ ﻏﲑﻩ ﺭﺍ ﻣﻼﺋﻜﻪ ﮔﺮﻓﺖ‪.‬‬ ‫ﺳﺨﻦ ﺩﺭ »ﺟﺮﻯ« ﻣﻮﻗﻊ ﻧﻘﻞ » ‪‬ﻭ ﺍﻟﹾﺠﺎﺭﻳﺎ ِ‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩﻫﺎﻯ ﺫﺍﺭﻳﺎﺕ ﻭ ﻣﺮﺳﻼﺕ ﻭ ﻧﺎﺯﻋﺎﺕ ﳘﻪ ﻧﺰﺩﻳﻚ ‪‬ﻢﺍﻧﺪ ﻭ ﻣﺼﺪﺍﻕ ﺁ‪‬ﺎ ﻳﻜﻰ ﻭ ﺍﺯ ﳘﻪ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺏ ﺁﻏﺎﺯ ﻭ ﺍﳒﺎﻡ ﺟﻬﺎﻥ ﺩﺭ ﺹ‪ ٨٧‬ﺑﻪ ﺑﻌﺪ ﺁﻥ ﻛﺘﺎﺏ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﺳﻼﺕ‪ ،‬ﻋﺎﺻﻔﺎﺕ ‪،‬ﻧﺎﺷﺮﺍﺕ ﻭ‪ ...‬ﺍﰎﻫﺎﻯ ﺗﺸﻜﻴﻞ ﺩﻫﻨﺪﻩ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﻧﲑﻭﻫـﺎﻯ‬ ‫ﺁ‪‬ﺎﺳﺖ ﻛﻪ ﭘﺮﺗﻮﻥﻫﺎﭘﻴﻮﺳﺘﻪ ﺍﻟﻜﺘﺮﻭﻥﻫﺎ ﺭﺍ ﻣﻰﺭﺍﻧﻨﺪ ﻭ ﻧﲑﻭﻫﺎ ﭘﻴﻮﺳﺘﻪ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﲑﻭﻥ ﻣﻰﻭﺯﻧﺪ ﻭ ﺩﺭ ﻭﻗﺖ ﲤﺎﻡ ﺷﺪﻥ ﺍﺭﺳﺎﻝ ﻭ ﻋﺼﻒ ﻭ ﻧﺸﺮ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ‪ .‬ﺑﻴﺎﻥ ﺁﻥ ﻛﺘﺎﺏ‬ ‫ﻼ ﻣﺘﲔ ﻭ ﻫﺮ ﻛﻪ ﻃﺎﻟﺐ ﺗﻔﺼﻴﻞ ﺍﺳﺖ ﺑﻪ ﺁﳒﺎ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ‪.‬‬ ‫ﻛﺎﻣ ﹰ‬ ‫ﺗﻔﺎﻭﺕ ﭘﻴﺎﻣﱪﺍﻥ‬ ‫]ﺑﻘﺮﻩ‪ .[٢٥٣:‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﭘﻴﺎﻣﱪﺍﻥ ﺑﻌﻀﻰ ﺑﺮ ﺑﻌﻀﻰ ﻓﻀﻴﻠﺖ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪ .[٥٥:‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ »ﻓﻀﻞ« ﺑﻴﺸﺘﺮ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ‪.‬‬ ‫*ﻓﺮﻕ ﺭﺳﻮﻝ ﻭ ﻧﱮ*‬ ‫ﺭﺳﻮﻝ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﮔﻘﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺣﺎﻣﻞ ﭘﻴﺎﻡ ﺍﺳﺖ ﻭ ﻧﱮ ﺍﺯ ﻧﺒﺎﺀ ﺑﻪ ﻣﻌﲎ ﺣﺎﻣﻞ ﻧﺒﺎﺀ ﻭ ﺧﱪ ﻣﻰﺑﺎﺷﺪ ﺍﳘﻴ‪‬ﺖ ﻭ ﻋﻈﻤﺖ ﺭﺳﻮﻝ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭘﻴﺎﻡ ﺁﻭﺭﺩﻥ ﻭﺍﺳﻄﻪ ﻣﻴﺎﻥ ﺧﺪﺍ‬ ‫ﻭ ﺧﻠﻖ ﺍﺳﺖ ﻭ ﺑﺰﺭﮔﻰ ﻭ ﺭﻓﻌﺖ ﻧﱮ ﺩﺭ ﺁﻧﺴﺖ ﻛﻪ ﺧﱪ ﺧﺪﺍ ﻭ ﻋﻠﻢ ﺩﺭ ﻧﺰﺩ ﺍﻭﺳﺖ‪.‬‬ ‫ﳕﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺭﺳﻮﻝ ﻭ ﻧﱮ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﻳﻚ ﻣﺼﺪﺍﻕ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﻛﻪ ﺁﻳﻪ ]ﺣﺞ‪ .[٥٢:‬ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﻛﻪ ﺭﺳﻮﻝ ﻭ ﻧﱮ ﻏﲑ ﻫﻢﺍﻧﺪ ﻭ ﻧﻴﺰ ﳕﻰﺷﻮﺩ‬ ‫ﮔﻔﺖ‪ :‬ﻧﱮ ﺁﻧﺴﺖ ﻛﻪ ﺍﻣﺮ ﺑﻪ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺖ ﻧﺸﺪﻩ‪ .‬ﺯﻳﺮﺍ ﻛﻠﻤﻪ » ‪‬ﻭ ﻣﺎ ﹶﺍﺭ‪‬ﺳ‪‬ﻠﹾﻨﺎ« ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﻭ ﻧﱮ ﻫﺮ ﺩﻭ ﻣﺄﻣﻮﺭ ﺑﻪ ﺗﺒﻠﻴﻎ ﺍﻧﺪ‪ .‬ﳘﭽﻨﲔ ﺁﻳﻪ ]ﻣﺮﱘ‪.[٥٤-٥١:‬‬ ‫ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺭ ﻣﻮﺳﻰ ﻭ ﺍﲰﻌﻴﻞ ﻫﺮ ﺩﻭ ﺍﺯ ﺭﺳﺎﻟﺖ ﻭ ﻧﺒﻮﺕ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﻛﻠﻤﻪ »‪‬ﻧِﺒﻴ‪ ‬ﹰﺎ« ﺑﻌﺪ ﺍﺯ »ﺭ‪‬ﺳ‪‬ﻮ ﹰﻻ« ﺑﺮﺍﻯ ﺗﻔﻨ‪‬ﻦ ﺩﺭ ﻋﺒﺎﺭﺕ ﺍﺳﺖ‪.‬‬ ‫ﺭﻳﺸﻪ ﻓﺮﻕ ﺭﺳﻮﻝ ﻭ ﺑﲎ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺁﻳﻪ ﺯﻳﺮ ﺟﺴﺘﺠﻮ ﻛﺮﺩ ]ﺷﻮﺭﻯ‪ .[٥١:‬ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺳﺨﻦ ﮔﻔﱳ ﺧﺪﺍ ﺑﺎ ﭘﻴﺎﻣﱪﺍﻥ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺳﻪ ﺭﺍﻩ ﺍﺳﺖ‬ ‫‪ -١‬ﻭﺣﻰ ﻭ ﺁﻥ ﺍﳍﺎﻡ ﻭ ﺍﻧﺪﺍﺧﱳ ﺑﻪ ﻗﻠﺐ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﻧﻴﺰ ﺟﺰﺀ ﺁﻥ ﺑﺎﺷﺪ‬ ‫‪ -٢‬ﺳﺨﻦ ﮔﻔﱳ ﺍﺯ ﭘﺲ ﺳﺮﺩﻩ ﻛﻪ ﭘﻴﺎﻣﱪ ﺳﺨﻦ ﺧﺪﺍ ﺭﺍ ﻣﻰﺷﻨﻮﺩ ﻣﺜﻞ ﻣﻮﺳﻰ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻧﺴﺎﺀ‪ .[١٦٤:‬ﻭ ﻧﻴﺰ ﺛﺎﺑﺖ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺩﺭ ﻃﻮﺭ ﺑﺎﺭﻫﺎ ﻛﻼﻡ ﺧﺪﺍ ﺭﺍ ﺷﻨﻴﺪ‬ ‫‪ -٣‬ﺁﻣﺪﻥ ﻣﻠﻚ ﭼﻨﺎﻥ ﻛﻪ ﺟﱪﺋﻴﻞ ﺑﻪ ﻧﺰﺩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻭ ﺩﻳﮕﺮ ﭘﻴﺎﻣﱪﺍﻥ ﺁﻣﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﭘﻴﺎﻡ ﺁﻭﺭﺩ ]ﳓﻞ‪.[١٠٢:‬‬ ‫ﺗﺮﺩﻳﺪ ﺑﺎ »ﺍﻭ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺳﻪ ﻗﺴﻢ ﺭﺍﻩ ﺑﻪ ﺧﺼﻮﺻﻰ ﺍﺳﺖ‪ .‬ﻗﻬﺮﹰﺍ ﺑﺎﻳﺪ ﻣﺼﺪﺍﻕ ﻳﻜﻰ ﺭﺳﻮﻝ ﻭ ﻣﺼﺪﺍﻕ ﺑﻘﻴ‪‬ﻪ ﻧﱮ ﺑﺎﺷﺪ ﻳﺎ ﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫ﻣﻔﻴﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﺧﺘﺼﺎﺹ ﺹ ‪ ٣٢٨‬ﻁ ﻣﻜﺘﺒﺔ ﺍﻟﺼﺪﻭﻕ ﺍﺯ ﺯﺭﺍﺭﺓ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ »ﻛﺎ ﹶﻥ ﺭ‪‬ﺳﻮ ﹰﻻ ‪‬ﻧِﺒﻴ‪‬ﹰﺎ« ﺳﺆﺍﻝ ﻛﺮﺩﻡ ﻭ‬ ‫ﮔﻔﺘﻢ‪ :‬ﺭﺳﻮﻝ ﺭﺍ ﺩﺍﻧﺴﺘﻴﻢ ﻧﱮ ﻛﺪﺍﻡ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ ﻧﱮ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﻣﻰﺑﻴﻨﺪ ﻭ ﺻﺪﺍ ﺭﺍ ﻣﻰﺷﻨﻮﺩ ﻭﱃ ﻣﻠﻚ ﺭﺍ ﳕﻰﺑﻴﻨﺪ ﻭ ﺭﺳﻮﻝ ﻣﻠﻚ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻭ ﺑﺎ ﺍﻭ ﺳـﺨﻦ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺭ‪‬ﺳ‪‬ﻮ ٍﻝ‬ ‫ﻣﻰﮔﻮﻳﺪ ﮔﻔﺘﻢ ﻣﱰﻟﺖ ﺍﻣﺎﻡ ﻛﺪﺍﻡ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺻﺪﺍ ﺭﺍ ﻣﻰﺷﻨﻮﺩ ﻭ ﺩﺭﺧﻮﺍﺏ ﳕﻰﺑﻴﻨﺪ ﻭ ﻣﻠﻚ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﳕﻰﻛﻨﺪ ﺳﭙﺲ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺗﻼﻭﺕ ﻓﺮﻣﻮﺩ »ﻭ‪‬ﻣﺎ ﹶﺍ ‪‬ﺭ ‪‬ﺳﻠﹾﻨﺎ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬ ‫‪‬ﻭ ﻻ ‪‬ﻧِﺒﻰ‪) ‬ﻭ ﻻ ﳏﺪﺙ(«‪.‬‬ ‫ﻧﻈﲑ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﺧﺘﺼﺎﺹ ﺍﺯ ﺑﺮﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﻪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﺯ ﺯﺭﺍﺭﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻭ ﺍﺯ ﻣﻌﺮﻭﰱ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﺝ ﺍﻭﻝ ﻛﺎﰱ ﺹ ‪١٧٦‬‬ ‫ﺑﺎﺏ ﻓﺮﻕ ﺑﲔ ﺭﺳﻮﻝ ﻭ ﻧﱮ ﻭ ﳏﺪ‪‬ﺙ‪ .‬ﭼﻬﺎﺭ ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﻪ ﻗﺮﻳﺐ ‪‬ﻢﺍﻧﺪ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﻣﻘﺎﻡ ﻧﺒﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﻫﺮ ﺩﻭ ﺭﺍ‬ ‫ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺁﻧﻄﻮﺭ ﻛﻪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﺑﺪﺳﺖ ﺁﻣﺪ ﻧﱮ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﻣﻰﺑﻴﻨﺪ ﻭ ﺻﺪﺍ ﺭﺍ ﻣﻰﺷﻨﻮﺩ ﻭ ﺍﻳﻦ ﻣﻄﺎﺑﻖ ﺍﻳﺖ ﺑﺎ »ﺍِﻟﱠﺎ ‪‬ﻭﺣ‪‬ﻴـﹰﺎ ﹶﺍ ‪‬ﻭ ﻣِـ ‪‬ﻦ ‪‬ﻭ ﺭﺍ ِﺀ‬ ‫ﺏ« ﻭ ﺭﺳﻮﻝ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮ ﻭﻯ ﻣﻠﻚ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﻭ ﺍﻳﻦ ﻣﺼﺪﺍﻕ »ﹶﺍ ‪‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺳ ﹶﻞ ﺭ‪‬ﺳ‪‬ﻮ ﹰﻻ ﻓﹶﻴ‪‬ﻮ ِﺣ ‪‬ﻰ ِﺑِﺎ ﹾﺫِﻧ ِﻪ ﻣﺎ ﻳ‪‬ﺸﺎ ُﺀ« ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﻗﺴﺎﻡ ﺳﻪ ﮔﺎﻧﻪ ﺳﺨﻦ ﮔﻔﱳ‬ ‫ﺣِﺠﺎ ٍ‬ ‫ﺧﺪﺍ ﺩﻭ ﻗﺴﻢ ﺍﻭﻟﺶ ﺭﺍﺟﻊ ﺑﻪ ﻧﱮ ﻭ ﻗﺴﻢ ﺍﺧﲑﺵ ﻣﺮﺑﻮﻁ ﺑﻪ ﺭﺳﻮﻝ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ ﻭ ﻧﺒﻮﺕ ﻫﺮ ﺩﻭ ﲨﻊ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻣﻮﺳﻰ ﻭ ﺍﲰﻌﻴﻞ ﻛﻪ ﺩﺭ ﺁﻳﻪ ‪ ٥١‬ﻭ ‪ ٥٤‬ﺳﻮﺭﻩ ﻣﺮﱘ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ«‬ ‫ﻛﻪ ﻣﻜﺮﺭ ﺩﺭ ﻭﺻﻒ ﺁﻥ ﺣﻀﺮﺕ ﻧﱮ ﻭ ﺭﺳﻮﻝ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪] .[١٥٧:‬ﺍﻋﺮﺍﻑ‪ .[١٥٨:‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻴﺎﻥ ﺭﺳﻮﻝ ﻭ ﻧﱮ ﻋﻤﻮﻡ ﻭ ﺧﺼﻮﺹ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﻫﺮ ﺭﺳﻮﻝ ﻧﱮ ﺍﺳﺖ‬ ‫ﲔ« ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﭘﺲ ﺧﺎﰎ ﺭﺳﻮﻻﻥ ﻧﻴﺴﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻧﺒﺎﺀ«‪.‬‬ ‫ﻭ ﺍﮔﺮ ﻛﺴﻰ ﻧﱮ ﻧﺒﺎﺳﺪ ﺭﺳﻮﻝ ﻫﻢ ﻧﻴﺴﺖ ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ﺧﺎ‪‬ﺗ ‪‬ﻢ ﺍﻟﻨ‪ِ ‬ﺒﻴ‪ ‬‬ ‫ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪] .[٧٥:‬ﻣﺮﱘ‪ .[٣٠:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻋﻴﺴﻰ ﻫﻢ ﺭﺳﻮﻝ ﻭ ﻫﻢ ﻧﱮ ﺍﺳﺖ‪.‬‬ ‫ﻋﺪﺩ ﺍﻧﺒﻴﺎﺀ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻋﺪﺩ ﺍﻧﺒﻴﺎﺀ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻮﺟ‪‬ﻬﻰ ﺑﻪ ﻋﺪﺩ ﺁ‪‬ﺎ ﻧﺪﺍﺭﺩ ﳘﲔ ﻗﺪﺭ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﻳﺎﺩ ﺁﻭﺭﻯ ﻛﺮﺩﱘ ﻭ ﺑﻌﻀﻰ ﺭﺍ ﺣﻜﺎﻳﺖ ﻧﻨﻤﻮﺩﱘ ]ﻏﺎﻓﺮ‪ .[٧٨:‬ﳎﻤﻮﻉ‬ ‫ﭘﻴﺎﻣﱪﺍﱏ ﻛﻪ ﻧﺎﻡ ﺁ‪‬ﺎ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺑﻴﺴﺖ ﻭ ﺷﺶ ﻧﻔﺮ ﺍﺳﺖ ﺑﻘﺮﺍﺭ ﺫﻳﻞ‪:‬‬ ‫ﺁﺩﻡ‪ ،‬ﻧﻮﺡ‪ ،‬ﺍﺩﺭﻳﺲ‪ ،‬ﻫﻮﺩ‪ ،‬ﺻﺎﱀ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻟﻮﻁ‪ ،‬ﺍﲰﻌﻴﻞ‪ ،‬ﻳﺴﻊ‪ ،‬ﺫﻭﺍﻟﻜﻔﻞ‪ ،‬ﺍﻟﻴﺎﺱ‪ ،‬ﻳﻮﻧﺲ‪ ،‬ﺍﺳﺤﻖ‪ ،‬ﻳﻌﻘﻮﺏ‪ ،‬ﻳﻮﺳﻒ‪ ،‬ﺷﻌﻴﺐ‪ ،‬ﻣﻮﺳﻰ‪ ،‬ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﻭﺩ‪ ،‬ﺍﻳﻮﺏ‪ ،‬ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺯﻛﺮﻳ‪‬ﺎ‪ ،‬ﳛﲕ‪،‬‬ ‫ﺍﲰﻌﻴﻞ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﳏﻤﺪ »ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻭ ﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ‪ ٢‬ﺹ ‪ ١٤٥‬ﭘﺲ ﺍﺯ ﴰﺰﺩﻥ ﻧﺎﻡ ﭘﻴﺎﻣﱪﺍﻥ ﻓﺮﻣﻮﺩﻩ ﺑﻌﻀﻰ ﻫﻢ ﻣﺴﺖ ﻛﻪ ﻧﺎﻣﺸﺎﻥ ﺫﻛﺮ ﻧﺸﺪﻩ ﺑﻠﻜﻪ ﺑﺎ ﻭﺻﻒ ﻭ ﻛﻨﺎﻳﻪ ﺁﻣﺪﻩ ﻣﺜﻞ ﺍﻳﻦ ﺁﻳﻪ ]ﺑﻘـﺮﻩ‪ .[٢٤٦:‬ﻫﻜـﺬﺍ ﺁﻳـﻪ‬ ‫ﺚ« ﻭ ﻧﻴﺰ ﻋﺎﳌﻰ ﻛﻪ ﻣﻮﺳﻰ ﺑﺎ ﺍﻭ ﻣﻼﻗﺎﺕ ﻛﺮﺩ )ﻛﻬﻒ ‪ (٦٦‬ﻭ »ﺍﻻﺳـﺒﺎﻁ«‬ ‫]ﺑﻘﺮﻩ‪ .[٢٥٩:‬ﺍﻳﻀﹰﺎ ﭘﻴﺎﻣﱪﺍﱏ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﻳﺲ ﺁﻣﺪﻩ »ِﺍ ﹾﺫ ﹶﺍﺭ‪‬ﺳ‪‬ﻠﹾﻨﺎ ِﺍﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍ ﹾﺛ‪‬ﻨ ‪‬ﻴ ِﻦ ﻓﹶﻜﹶﺬﹶﺑ‪‬ﻮﻫ‪‬ﻤﺎ ﻓﹶ ‪‬ﻌ ‪‬ﺰﺯ‪‬ﻧﺎ ﺑِﺜﺎِﻟ ٍ‬ ‫ﺑﻘﺮﻩ‪ .١٣٦:‬ﻭ ﺑﻌﻀﻰﻫﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﭘﻴﻐﻤﱪ ﺑﻮﺩﻥ ﻭ ﻧﺒﻮﺩﻧﺸﺎﻥ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﻣﺜﻞ ﻓﺘﺎﻯ ﻣﻮﺳﻰ ]ﻛﻬﻒ‪ .[٦١:‬ﻭ ﺫﻭﺍﻟﻘﺮﻧﲔ ﻭ ﻋﻤﺮﺍﻥ ﭘﺪﺭ ﻣﺮﱘ )ﲤﺎﻡ ﺷﺪ( ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻟﻘﻤﺎﻥ ﻧﻴﺰ‬ ‫ﺍﺯ ﻣﺸﻜﻮﻛﲔ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣ‪‬ﺎ ﻋﺪﺩ ﭘﻴﺎﻣﱪﺍﻥ ﻣﺸﻬﻮﺭ ﺁﻧﺴﺖ ﻛﻪ ﺻﺪ ﻭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺻﺪﻭﻕ ﺩﺭ ﺧﺼﺎﻝ )ﺑﺎﺏ ﺍﻟﻮﺍﺣﺪ ﺍﱃ ﺍﳌﺄﺓ( ﻓﺼﻞ ‪ ١٧‬ﺩﻭ ﺣﺪﻳﺚ ﺍﺯ ﺍﻣﲑ ﺍﳌﻮﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺻﺪ ﻭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﭘﻴﻐﻤﱪ ﺁﻓﺮﻳﺪﻩ ﻣﻦ ﳏﺘﺮﻣﺘﺮﻳﻦ ﺁ‪‬ﺎﱘ ﻭ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺟﻬﺖ ﺍﻓﺘﺨﺎﺭ ﻧﻴﺴﺖ ﻭ ﺧﺪﺍﻭﻧﺪ‬ ‫ﺻﺪﻭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻭﺻﻰ ﺁﻓﺮﻳﺪﻩ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﻛﺮﻡ ﻭ ﺍﻓﻀﻞ ﺁ‪‬ﺎﺳﺖ ﭘﻴﺶ ﺧﺪﺍﻭﻧﺪ‪.‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٢‬ﺹ ‪ ١٤٩‬ﺍﺯ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﻭ ﺧﺼﺎﻝ ﺍﺯ ﺍﺑﻮﺫﺭ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﮔﻔﺘﻢ‪ :‬ﺻﺪ ﻭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻫﺰﺍﺭ‪ .‬ﮔﻔﺘﻢ ﻣﺮﺳﻞ‬ ‫ﺁ‪‬ﺎ ﭼﻨﺪ ﻧﻔﺮﺍﻧﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺳﻴﺼﺪ ﻭ ﺳﻴﺰﺩﻩ ﻧﻔﺮ ﻛﻪ ﲨﻊ ﻛﺜﲑﺍﻧﺪ ﮔﻔﺘﻢ‪ :‬ﺍﻭﻝ ﺁ‪‬ﺎ ﻛﺪﺍﻡ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ ﺁﺩﻡ‪...‬‬ ‫ﺁﻧﮕﺎﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺻﺪﻭﻕ ﺩﺭ ﺍﻣﺎﱃ ﻭ ﺧﺼﺎﻝ ﻭ ﺍﺑﻦ ﻗﻮﻟﻮﻳﻪ ﺩﺭ ﻛﺎﻣﻞ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭ ﺳﻴﺪ ﺩﺭ ﺍﻗﺒﺎﻝ ﺍﺯ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻭ ﺩﺭ ﺑﺼﺎﺋﺮ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﺩﺭ ﲝﺎﺭ ‪ -‬ﺝ ‪ ١٢‬ﺹ ‪ ٢١‬ﻁ ﺟﺪﻳﺪ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﺧﺒﺎﺭ ﺩﺭ ﻋﺪﺩ ﭘﻴﻐﻤﱪﺍﻥ ﳐﺘﻠﻒ ﺍﺳﺖ ﺩﺭ ﺑﻌﻀﻰ ﺻﺪ ﻭ ﺑﻴﺴﺖ ﻭ ﺟﻬﺎﺭ ﻫﺰﺍﺭ ﻭ ﺩﺭ ﺑﻌﻀﻰ‬ ‫ﻫﺸﺖ ﻫﺰﺍﺭ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺟﻬﺎﺭ ﻫﺰﺍﺭ ﺍﺯ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺑﻘﻴﻪ ﺍﺯ ﺍﻗﻮﺍﻡ ﺩﻳﮕﺮﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻬﺪﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٧٨‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ ﮔﻔﺘﻪ ﺷﺪﻩ‪ .‬ﻭ ﻧﻴﺰ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺎﻣﱪﻯ ﺍﺯ ﺳﻴﺎﻩ ﭘﻮﺳﺘﺎﻥ ﺑﺮ ﺍﻧﮕﻴﺨﺖ ﻛﻪ ﺫﻛﺮ ﺁﻥ ﺩﺭ‬ ‫ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺫﻳﻞ ﺁﻳﻪ ‪١٦٤‬ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﺭﻭﺍﻳﺖ ﺍﺑﻮﺫﺭ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﺭﻭﺍﻳﺎﺕ ﻫﺸﺖ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻮﺩﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﮔﻔﺘﻴﻢ ﻗﺮﺁﻥ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺗﻌﺪﺍﺩ ﺍﻧﺒﻴﺎﺀ ﻧﺪﺍﺭﺩ ﻭ ﺩﺍﻧﺴﱳ ﺁﻥ ﻫﻢ ﭼﻨﺪﺍﻥ ﻣﻔﻴﺪ ﻧﻴﺴﺖ ﻭ ﲝﺚ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﺒﺎﻳﺪ ﻃﻮﻝ ﺩﺍﺩ‪ .‬ﭘﻴﺎﻣﱪﺍﻥ ﺍﻭﻟﻮﺍ ﺍﻟﻌﺰﻡ ﻭ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ‬ ‫ﺍﺯ ﺁﻥ ﭼﻴﺴﺖ ﺩﺭ »ﻋﺰﻡ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﻧﺸﺎﺀ ﺍﻟﻠﹼﻪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺳﻮ = ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ )ﺍﻗﺮﺏ( ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ »ﺭﺳﺎ ﺍﻟﺸﲕﺀ ﻳﺮﺳﻮ‪ .‬ﺛﺒﺖ«‪] .‬ﺳﺒﺎﺀ‪ .[١٣:‬ﻳﻌﲎ ﺩﻳﮓﻫﺎﻯ ﺛﺎﺑﺖ‪.‬‬ ‫ﺭﻭﺍﺳﻰ ﲨﻊ ﺭﺍﺳﻴﻪ ﺑﻪ ﻣﻌﲎ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺍﺳﺖ ]ﳓﻞ‪ .[١٥:‬ﻳﻌﲎ ﺩﺋﺮ ﺯﻣ ﲔ ﻛﻮﻫﻬﺎﻯ ﺛﺎﺑﺖ ﻭ ﺭﻳﺸﻪ ﺩﺍﺭ ﻗﺮﺍﺭ ﺩﺍﺩ ﻛﻪ ﴰﺎ ﺭﺍ ﻭﻃﺮﺏ ﻧﻜﻨﺪ ﻭ ﺣﺮﻛﺖ ﻧﺪﻫﺪ‪ .‬ﺭﻭﺍﺳﻰ ﻧﻪ ﺑـﺎﺭ ﺩﺭ‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﭘﻴﻮﺳﺘﻪ ﺻﻔﺖ ﺟﺒﺎﻝ ﺍﺳﺖ‪.‬‬ ‫ﺍﺭﺳﺎﺀ ﺑﻪ ﻣﻌﲎ ﺍﺛﺒﺎﺕ ﺍﺳﺖ ]ﻧﺎﺯﻋﺎﺕ‪.[٣٢:‬‬ ‫ﻣﺮﺳﻰ ﺑﻀﻢ ﺍﻭﻝ ﺟﺎﻳﺰ ﺍﺳﺖ ﻛﻪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ‪ ،‬ﺍﺳﻢ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ‪ ،‬ﻭ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺑﺎﺷﺪ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ .[٤١:‬ﻫﺮ ﺩﻭ ﻣﺼﺪﺭﺍﻧﺪ ﻳﻌﲎ‪ :‬ﺩﺭ ﺁﻥ ﺳﻮﺍﺭ ﺷﻮﻳﺪ ﺑﻪ ﻧﺎﻡ ﺧﺪﺍﺳﺖ ﺣﺮﻛﺖ ﻭ‬ ‫ﺍﻳﺴﺘﺎﺩﻥ ﺁﻥ‪] * .‬ﺍﻋﺮﺍﻑ‪] .[١٨٧:‬ﻧﺎﺯﻋﺎﺕ‪ .[٤٣-٤٢:‬ﻣﺮﺳﻰ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﻭ ﺍﺛﺒﺎﺕ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ‪.‬‬ ‫ﺑﻌﻀﻰﻫﺎ ﺩﺭ ﺁﻳﻪ ﺯﻣﺎﻥ ﻣﻘﺪﺭ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺯﻣﺎﻥ ﺛﺒﻮﺕ ﺁﻥ ﻛﻰ ﺍﺳﺖ؟ ﺑﻌﻀﻰﻫﺎ ﻣﺮﺳﻰ ﺭﺍ ﻭﻗﻮﻉ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﻛﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؟‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﺳﺎﻋﺖ‪ ،‬ﺳﺎﻋﺖ ﺑﻌﺚ ﻭ ﺭﺟﻮﻉ ﺍﱃ ﺍﻟﻠﹼﻪ‪ ...‬ﻣﺮﺳﻰ ﺍﺳﻢ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻭ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﺛﺒﺎﺕ ﻳﻌﲎ ﻭﻗﻮﻉ ﻭ ﺛﺒﻮﺕ ﻗﻴﺎﻣﺖ ﻛﻰ ﺍﺳﺖ؟‪.‬‬ ‫ﻭﱃ ﻭﻗﻮﻉ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﻭ ﻧﻴﺰ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ ﳘﺎﻥ ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ ﻭﻗﻮﻉ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺟﻮﺭ ﺩﺭ ﳕﻰﺁﻳﺪ‪.‬‬ ‫ﺍﺯ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺛﺒﻮﺕ ﺳﺎﻋﺖ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺳﺆﺍﻝ ﻛﺮﺩﻩﺍﻧﺪ ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻣﺸﺮﻛﺎﻥ ﺍﺯ ﺍﻳﺴﺘﺎﺩﻥ ﻭﻗﺖ ﭘﺮﺳﺶ ﻛﺮﺩﻩﺍﻧﺪ‬ ‫ﺑﻌﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻳﺴﺘﺎﺩﻥ ﺯﻣﺎﻥ ﻣﻄﻠﱮ ﺍﺳﺖ ﻛﻪ ﺑﺬﻫﻦ ﺁ‪‬ﺎ ﳕﻰﺭﺳﻴﺪ‪.‬‬ ‫ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻛﻔﹼﺎﺭ ﺍﺯ ﺷﻨﻴﺪﻥ ﺣﺎﻻﺕ ﻗﻴﺎﻣﺖ ﻭ ﺧﻠﻮﺩ ﻛﻪ ﻫﺮ ﭼﻴﺰ ﺩﺭ ﺁﻥ ﺟﺎﻭﺩﺍﱏ ﻭ ﻳﻜﻨﻮﺍﺧﺖ ﺍﺳﺖ ﻭ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪ‪‬ﻝ ﻭ ﲢﻮ‪‬ﱃ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻛـﻪ ﺩﺭ‬ ‫ﻗﻴﺎﻣﺖ ﺯﻣﺎﻥ ﻣﻰﺍﻳﺴﺘﺪ ﻭ ﳏﺴﻮﺱ ﳕﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺍﺣﺴﺎﺱ ﺯﻣﺎﻥ ﺩﺭ ﺍﺛﺮ ﺗﻐﻰ‪ ‬ﻭ ﺗﺒﺪ‪‬ﻝ ﺍﺷﻴﺎﺀ ﻭ ﻓﺎﺻﻠﻪ ﺩﻭ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ ﺩﻳﮕﺮ ﺯﻣﺎﻥ ﳏﺴﻮﺱ ﳕﻰﺷﻮﺩ ﻭ ﺁﻥ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﺗﻮﻗﻒ ﺯﻣﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﻟﺬﺍ ﻣﻰﭘﺮﺳﻴﺪﻧﺪ ﺗﻮﻗﻒ ﻭ ﺍﻳﺴﺘﺎﺩﻥ ﺯﻣﺎﻥ ﻛﻪ ﺁﻣﺪﻥ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ ﻛﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؟ ﺳﺎﻋﺖ ﭼﻨﺎﻥ ﻛﻪ ﺟﻮﻫﺮﻯ ﮔﻔﺘﻪ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻭﻗﺖ ﺣﺎﺿﺮ ﺍﺳﺖ ﻭ ﻗﺎﻣﻮﺱ ﺁﻧﺮﺍ ﺟﺰﺀ ﻭﻗﺖ‬ ‫ﻳﻌﲎ ﺟﺰﺀﻯ ﺍﺯ ﺍﺟﺰﺍﺀ ﺷﺐ ﻭ ﺭﻭﺯ ﻭ ﻧﻴﺰ ﻭﻗﺖ ﺣﺎﺿﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺳﺆﺍﻝ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻭﻗﺖ ﺣﺎﺿﺮ ﻭ ﺟﺎﺭﻯ ﻛﻰ ﺗﻮﻗﻒ ﺧﻮﺍﻫﺪ ﻛﺮﺩ؟ ﻭ ﺍﻳﻦ ﺳﺆﺍﻝ ﺍﺯ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ‬ ‫ﺍﺳﺖ ﺑﻪ ﻻﺯﻡ ﺁﻥ ﻭﱃ ﺑﺎﺯ ﻣﻌﻨﺎﻯ ﻭﻗﻮﻉ ‪‬ﺘﺮ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ‪.‬‬ ‫ﺟﻨﺎﺏ ﳏﻤﺪ ﺭﺿﻮﻯ ﺩﺭ ﻛﺘﺎﺏ ﲡﺴﻢ ﻋﻤﻞ‪ ...‬ﺯﻳﺮ ﻋﻨﻮﺍﻥ ﺯﻣﺎﻥ ﺩﺭ ﺁﺧﺮﺕ ﺗﻮﻗﻒ ﻣﻰﻛﻨﺪ ﲝﺚ ﻣﻔﺼﻞ ﻭ ﻣﻔﻴﺪﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﺍﺭﺩ ﻛﻪ ﺍﺯ ﻫﺮ ﺣﻴﺚ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺳﺖ‪.‬‬

‫_______________________________________________‬ ‫ﺭﺷﺪ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﻭ ﻓﺮﺱ( ﻫﺪﺍﻳﺖ‪ .‬ﳒﺎﺕ‪ .‬ﺻﻼﺡ‪ .‬ﻛﻤﺎﻝ‪ .‬ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻫﺮ ﺩﻭ ﻭﺯﻥ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ‪ .‬ﻓﻴﻮﻣﻰ ﺩﺭ ﻣﺼﺒﺎﺡ ﺭﺷﺪ ﺭﺍ ﺻﻼﺡ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ‬ ‫ﺻﻮﺍﺏ ﮔﻔﺘﻪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺧﻼﻑ ﻏﹼﻰ ﺍﺳﺖ ﻭ ﺑﻪ ﺟﺎﻯ ﻫﺪﺍﻳﺖ ﺑﻜﺎﺭ ﺭﻭﺩ‪ .‬ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ]ﻛﻬﻒ‪.[١٠:‬ﻧﻘﻞ ﻛﺮﺩﻩ ﺭﺷﺪ ﻭ ﳒﺎﺕ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﻧﺪ‪ .‬ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻧﺮﺍ‬ ‫ﻫﺪﺍﻳﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﻃﺮﻳﻖ ﺣﻖ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺎﻏﹼﻰ ﻭ ﺿﺮﺭ ﻭ ﺷ‪‬ﺮ ﻣﻘﺎﺑﻞ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٥٦:‬ﺍﺟﺒﺎﺭﻯ ﺩﺭ ﺩﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺩﺧﻮﻝ ﺩﺭ ﺑﺎﻃﻞ ﺍﺯ ﻫﺪﺍﻳﺖ ﲤﻴﺰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﻣﺜﻞ ]ﺟﻦ‪] .[٢١:‬ﺟﻦ‪ .[١٠:‬ﻳﻌﲎ ‪:‬ﺑﮕﻮ ﻣﻦ ﺑﺮﺍﻯ ﴰﺎ ﻧﻪ ﺿﺮﺭﻯ ﻗﺎﺩﺭﻡ ﻭ ﻧﻪ ﺻﻼﺣﻰ ﻭ ﻣﺎ ﳕﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺷ‪‬ﺮﻯ ﺍﺭﺍﺩﻩ ﺷﺪﻩ ﻳﺎ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺻـﻼﺣﻰ‬ ‫ﺧﻮﺍﺳﺘﻪ‪.‬‬ ‫ﺭﺷﺪ ﺩﺭ ﺁﻳﻪ ﺑﻘﺮﻩ ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﻭ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺟﻦ‪ ‬ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺍﺳﺖ‪.‬‬ ‫*]ﺟﻦ‪ .[٢-١:‬ﻗﺮﺍﱏ ﻋﺠﻴﺐ ﺷﻨﻴﺪﱘ ﻛﻪ ﺑﻪ ﺻﻼﺡ ﻭ ﳒﺎﺕ ﻫﺪﺍﻳﺖ ﻣﻰﻛﺮﺩ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺑﺎﻳﺪ ﺩﺭ ﺁﻳﺎﺕ ﺩﻗﹼﺖ ﻛﺮﺩ ﻭ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﻣﻌﺎﱏ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻛﻪ ﻣﻨﺎﺳﺐ ﺑﺎﺷﺪ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺖ ﮔﺮ ﭼﻪ ﳘﻪ ﺩﺭ ﻭﺍﻗﻊ ﻳﻜﻰ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺭﺷﺎﺩ‪ :‬ﺑﻪ ﻣﻌﲎ ﺭﺷﺪ ﺍﺳﺖ ]ﻏﺎﻓﺮ‪ .[٢٩:‬ﻫﺪﺍﻳﺖ ﳕﻰﻛﻨﻴﻢ ﴰﺎ ﺭﺍ ﻣﮕﺮ ﺑﻪ ﺭﺍﻩ ﺻﻼﺡ‪.‬‬ ‫ﺭﺍﺷﺪ‪ :‬ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺯ ﺭﺷﺪ ﺍﺳﺖ ]ﺣﺠﺮﺍﺕ‪ .[٧:‬ﺁ‪‬ﺎ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪﮔﺎﻥﺍﻧﺪ‪ .‬ﺭﺷﻴﺪ‪ :‬ﺻﺎﺣﺐ ﺭﺷﺪ‪] .‬ﻫﻮﺩ‪ .[٧٨:‬ﺁﻳﺎ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﻣﺮﺩ ﻋﺎﻗﻠﻲ ﻧﻴﺴﺖ ]ﻫﻮﺩ‪ .[٩٧:‬ﺭﺷﻴﺪ ﺩﺭ ﺁﻳﻪ ﺑﻪ‬ ‫ﻣﻌﲎ ﻣﺮﺷﺪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﳎﻤﻊ ﮔﻔﺘﻪ ﻣﺜﻞ ]ﻛﻬﻒ‪ .[١٧:‬ﺩﺳﺘﻮﺭ ﻓﺮﻋﻮﻥ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺻﺪ = ﻣﺮﺍﻗﺒﺖ ﻛﺮﺩﻥ ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﮔﺮﻓﱳ‪ .‬ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻣﺮﺍﻗﺐ ﻭ ﻣﺮﺍﻗﺒﺖ ﺷﺪﻩ ﺁﻣﺪﻩ ﺍﺳﺖ )ﻛﻤﲔ ﻛﺮﺩﻥ ﻭ ﻛﻤﲔ ﻛﻨﻨﺪﻩ( ]ﺟﻦ‪ .[٩:‬ﻫﺮ ﻛﻪ ﺍﻛﻨﻮﻥ ﮔﻮﺵ ﻛﻨﺪ ﺷﻬﺎﰉ‬ ‫ﺭﺍ ﺩﺭ ﻛﻤﲔ ﺧﻮﺩ ﻣﻰﻳﺎﺑﺪ »ﺭﺻﺪ« ﺻﻔﺖ ﺷﻬﺎﺏ ﻭ ﺑﻪ ﻣﻌﲎ ﻛﻤﲔ ﻛﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺻﺪ ﺑﻪ ﻣﻌﲎ ﻛﻤﲔ ﻛﻨﻨﺪﻩ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﻭ ﻣﺆﻧﺚ ﺩﺭ ﺁﻥ ﻳﻜﺴﺎﻥ ﺍﺳﺖ )ﺻﺤﺎﺡ( ]ﺟﻦ‪ .[٢٧:‬ﮔﻔﺘﻪﺍﻧﺪ ﺭﺻﺪ ﺑﻪ ﻣﻌﲎ ﻧﮕﻬﺒﺎﻧﺎﻥ ﻭ ﻣﺮﺍﻗﺒﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺍﺯ ﺟﻠﻮ ﺭﻭﻯ ﻭ ﺍﺯ ﭘﺸﺖ‬ ‫ﺳﺮﺵ ﻧﮕﻬﺒﺎﻧﺎﻥ ﻣﻰﻓﺮﺳﺘﺪ‪.‬‬ ‫ﻣﺮﺻﺪ‪ :‬ﺍﺳﻢ ﻣﻜﺎﻥ ﺑﻪ ﻣﻌﲎ ﻛﻤﻴﻨﮕﺎﻩ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ .[٥:‬ﺑﮕﲑﻳﺪ‪ ،‬ﺣﺒﺴﺸﺎﻥ ﻛﻨﻴﺪ ﻭ ﺑﺮﺍﻯ ﮔﺮﻓﱳ ﺁ‪‬ﺎ ﺩﺭ ﻫﺮ ﻛﻤﻴﻨﮕﺎﻩ ﺑﻨﺸﻴﻨﻴﺪ‪.‬‬ ‫ﻣﺮﺻﺎﺩ‪ :‬ﻧﻴﺰ ﺍﺳﻢ ﻣﻜﺎﻥ ﺍﺳﺖ )ﳎﻤﻊ ‪ -‬ﻣﻔﺮﺩﺍﺕ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻓﺮﻕ ﻣﺮﺻﺎﺩ ﺑﺎ ﻣﺮﺻﺪ ﺁﻧﺴﺖ ﻛﻪ ﻣﺮﺻﺎﺩ ﺑﻪ ﻣﻜﺎﱏ ﻛﻪ ﻓﻘﻂ ﳐﺼﻮﺹ ﻛﻤﲔ ﺍﺳﺖ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪] .‬ﻓﺠﺮ‪.[١٤:‬‬ ‫]ﻧﺒﺎﺀ‪ .[٢١:‬ﺟﻮﻫﺮﻯ ﺁﻥ ﺭﺍ ﻃﺮﻳﻖ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭﱃ ﻣﺮﺍﻗﺒﺖ ﺩﺭ ﺁﻥ ﻣﻨﻈﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﺭﺻﺎﺩ‪ :‬ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ »ﺍﺭﺻﺪﺕ ﻟﻪ‪ :‬ﺍﻋﺪﺩﺕ« ]ﺗﻮﺑﻪ‪ .[١٠٧:‬ﻭ ﺑﺮﺍﻯ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﺑﻪ ﻛﺴﻰ ﻛﻪ ﺑﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺟﻨﮕﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ‪ ،‬ﻗﺎﻣﻮﺱ‪ ،‬ﺍﻗﺮﺏ ﺗﺼﺮﻳﺢ‬ ‫ﺩﺍﺭﻧﺪ ﻛﻪ ﭼﻮﻥ ﺑﻌﺪ ﺍﺯ ﺍﺭﺻﺎﺩ »ﻻﻡ« ﺁﻳﺪ ﺑﻪ ﻣﻌﲎ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺻﺺ = ]ﺻﻒ‪ .[٤:‬ﺭﺹ‪ ‬ﺑﻪ ﻣﻌﲎ ﺍﻟﺼﺎﻕ ﻭ ﺿ‪‬ﻢ ﺍﺟﺰﺍﺀ ﭼﻴﺰﻯ ﺩﺭ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ‪ .‬ﻗﻠﻊ ﻭ ﺳﺮﺏ ﺭﺍ ﺭﺻﺎﺹ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺍﺟﺰﺍﺃﺵ ‪‬ﻢ ﻓﺸﺮﺩﻩﺍﻧﺪ )ﺍﻗﺮﺏ( ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﺻﻮﺹ ﺩﺭ ﺁﻳﻪ‬ ‫ﳏﻜﻢ ﺍﺳﺖ ﺟﻨﺎﻥ ﻛﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ ،‬ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺭ‪‬ﺹ ﳏﻜﻢ ﻛﺮﺩﻥ ﺑﻨﺎﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺭﺻﺎﺹ ﺍﺳﺖ ﮔﻮﺋﻰ ﻛﻪ ﺑﺎ ﺭﺻﺎﺹ ﺑﻨﺎ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻗﺮﺁﻥ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﺟﻨﮓ ﺍﺳﺘﻘﺎﻣﺖ ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﳕﻰﺷﻮﻧﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻳﻜﺪﻝ ﻭ ﻳﻚ ﺟﻬﺖ ﻣﻰﺟﻨﮕﻨﺪ ﺑﻪ ﺑﻨﺎﻯ ﳏﻜﻤﻰ ﺭﳜﺘﻪ ﺍﺯ ﺳﺮﺏ ﺗﺸﺒﻴﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ‬ ‫ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﺿﻊ = ﺭﺿﻊ ﻭ ﺭﺿﺎﻋﺔ ﺑﻪ ﻣﻌﲎ ﺷﲑ ﺧﻮﺭﺩﻥ ﺍﺳﺖ )ﺻﺤﺎﺡ‪ ،‬ﻗﺎﻣﻮﺱ‪ ،‬ﻣﻔﺮﺩﺍﺕ( ]ﺑﻘﺮﻩ‪ .[٢٣٣:‬ﺍﺭﺿﺎﻉ‪:‬ﺷﲑ ﺩﺍﺩﻥ ]ﻗﺼﺺ‪ .[٧:‬ﻣﺮﺿﻌﻪ‪:‬ﺷﲑﺩﻩ ]ﺣﺞ‪ .[٢:‬ﲨﻊ ﺁﻥ ﻣﺮﺍﺿﻊ ﺍﺳﺖ‬ ‫]ﻗﺼﺺ‪ .[١٢:‬ﺍﺳﺘﺮﺿﺎﻉ‪ :‬ﻃﻠﺐ ﻣﺮﺿﻌﻪ ﻛﺮﺩﻥ ]ﺑﻘﺮﻩ‪.[٢٣٣:‬‬ ‫_______________________________________________‬ ‫ﺭﺿﻰ = ﺭﺿﺎ ﻭ ﺭﺿﻮﺍﻥ ﻭ ﻣﺮﺿﺎﺓ ﺑﻪ ﻣﻌﲎ ﺧﻮﺷﻨﻮﺩﻯ ﺍﺳﺖ )ﻗﺎﻣﻮﺱ( ]ﻣﺎﺋﺪﻩ‪ .[١١٩:‬ﺧﺪﺍ ﺍﺯ ﺁ‪‬ﺎ ﻭ ﺁ‪‬ﺎ ﺍﺯ ﺧﺪﺍ ﺧﻮﺷﻨﻮﺩ ﺷﺪﻧﺪ ﺭﺿﻰ ﺩﺭ ﻗﺮﺁﻥ ﻣﺘﻌﺪﻯ ﺑﻪ ﻧﻔﺴﻪ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‬ ‫]ﺗﻮﺑﻪ‪] .[٥٩:‬ﺣﺞ‪ .[٥٩:‬ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺣﺮﻑ ﺟﺮ‪ ‬ﺍﺯ ﺁ‪‬ﺎ ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺭﺿﺎﺀ‪ :‬ﺧﻮﺷﻨﻮﺩ ﻛﺮﺩﻥ ]ﺗﻮﺑﻪ‪ .[٦٢:‬ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻣﻰﺧﻮﺭﻧﺪ ﺗﺎ ﺧﺸﻨﻮﺩﺗﺎﻥ ﻛﻨﻨﺪ‪.‬‬ ‫ﺍﺭﺗﻀﺎﺀ ﺑﻪ ﻣﻌﲎ ﺭﺿﺎﺳﺖ ﻭ ﺷﺎﻳﺪ ﺍﺯ ﺁﻥ ﻣﺒﺎﻟﻐﻪ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺍﻓﺘﻌﺎﻝ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٨:‬ﺭﺿﻮﺍﻥ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺭﺿﺎﺳﺖ ]ﺗﻮﺑﻪ‪.[٢١:‬‬ ‫ﻣﺮﺿﺎﺓ ﻧﻴﺰ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﻔﺮﺩ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺭﺿﺎ ﻭ ﲨﻊ ﻧﻴﺴﺖ ]ﺑﻘﺮﻩ‪.[٢٠٧:‬‬ ‫* ]ﺯﻣﺮ‪ .[٧:‬ﺩﺭ ﺍﺻﻞ »‪‬ﻳﺮ‪‬ﺿﺎ ‪‬ﻩ« ﺍﺳﺖ ﺍﻟﻒ ﺩﺭ ﺍﺛﺮ ﺟﺰﻡ ﺣﺬﻑ ﺷﺪﻩ ﻭ ﺿﻤﲑ ﺭﺍﺟﻊ ﺑﻪ ﺷﻜﺮ ﺍﺳﺖ ﺑﻌﻀﻰ ﻫﺎﺀ ﺁﻥ ﺭﺍ ﺳﺎﻛﻦ ﻭ ﺑﻌﻀﻰ ﻣﻀﻤﻮﻡ ﺑﻼ ﺍﺷﺒﺎﻉ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ )ﳎﻤﻊ( ﻳﻌﲎ‬ ‫ﺍﮔﺮ ﺧﺪﺍ ﺭﺍ ﺷﻜﺮ ﻛﻨﻴﺪ ﺷﻜﺮ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﴰﺎ ﺧﻮﺵ ﻣﻰﺩﺍﺭﺩ‪.‬‬ ‫* ]ﺣﺎﻗﺔ‪ .[٢١:‬ﻗﺎﺭﻋﻪ‪ .٧:‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻓﺎﻋﻞ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ ﻋﻴﺸﺔ ﻣﺮﺿﻴﺔ ﭼﻮﻥ ﺁﻥ ﺩﺭ ﻣﻌﲎ »ﻋﻴﺸﺔ ﺫﺍﺕ ﺭﺿﻰ« ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﺮﱘ‪ .[٦:‬ﺭﺿﻰ ﺑﻪ ﻣﻌﲎ ﻣﺮﺿﻰ ﺍﺳﺖ ﻳﻌﲎ ﺧﻮﺷﻨﻮﺩ ﺷﺪﻩ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻣﺮﻳﻀﹰﺎ ﻋﻨﺪﺍﻟﻠﹼﻪ ﮔﻔﺘﻪ ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﻋ‪‬ﻢ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﻌﲎ ﺭﺿﺎ ﻭ ﺳﺨﻂ ﺧﺪﺍ‬ ‫ﺭﺿﺎ ﺍﺯ ﻣﻌﺎﻧﲕ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻮﺟﻮﺩ ﺫﻯ ﺷﻌﻮﺭ ﻭ ﺑﺎ ﺍﺭﺍﺩﻩ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﻭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺳﺨﻂ ﻭ ﻏﻀﺐ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺍﻣﺮ ﻭﺟﻮﺩﻯ ﻣﻰﺑﺎﺷﻨﺪ‪.‬‬

‫ﺭﺿﺎ ﺑﻪ ﻓﻌﻞ ﻭ ﺻﻔﺖ ﺗﻌﻠﻖ ﻣﻰﮔﲑﺩ ﻧﻪ ﺑﻪ ﺫﺍﺕ ﻣﺜﻞ ]ﻳﻮﻧﺲ‪] .[٧:‬ﺗﻮﺑﻪ‪ .[٥٩:‬ﻭ ﺍﮔﺮ ﻣﺘﻌﻠﻖ ﺑﻪ ﺫﺍﺕ ﺑﺎﺷﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﻭﺻﻒ ﻭ ﻓﻌﻞ ﺍﺳﺖ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪ .[١١٩:‬ﻳﻌﲎ ﺧﺪﺍ ﺍﺯ‬ ‫ﻓﻌﻠﺸﺎﻥ ﺭﺍﺿﻰ ﺷﺪ‪] .‬ﺑﻘﺮﻩ‪ .[١٢٠:‬ﻳﻌﲎ ﺍﺯ ﺩﻳﻦ ﺗﻮ ﻭ ﻋﻤﻞ ﺗﻮ ﻫﺮﮔﺰ ﺧﻮﺷﻨﻮﺩﻯ ﻋﲔ ﺍﺭﺍﺩﻩ ﻧﻴﺴﺖ ﮔﺮ ﭼﻪ ﻫﺮ ﭼﻪ ﺍﺭﺍﺩﻩ ﺑﻪ ﺁﻥ ﺗﻌﻠﻖ ﻳﺎﻓﺖ ﺭﺿﺎ ﻧﻴﺰ ﺑﻪ ﺁﻥ ﺗﻌﻠﻖ ﻣﻰﮔﲑﺩ ﺯﻳﺮﺍ ﭼﻨﺎﻥ‬ ‫ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺭﺍﺩﻩ ﺑﻪ ﻛﺎﺭ ﻏﲑ ﻭﺍﻗﻊ ﺗﻌﻠﻖ ﻣﻰﮔﲑﺩ ﻭ ﺭﺿﺎ ﺑﻌﺪ ﺍﺯ ﻭﻗﻮﻉ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﻓﺮﺽ ﻭﻗﻮﻉ ﺁﻥ‪ .‬ﻭ ﭼﻮﻥ ﺭﺿﺎ ﺑﻌﺪ ﺍﺯ ﲢﻘﻖ ﻣﺮﺿ‪‬ﻰ ﺣﺎﺩﺙ ﻣﻰﺷﻮﺩ ﻟﺬﺍ ﺍﺯ ﺻﻔﺎﺕ ﺫﺍﺕ ﺣﻖ ﳏﺎﻝ‬ ‫ﺍﺳﺖ ﻭﺍﻗﻊ ﺷﻮﺩ ﻭ ﺭﺿﺎﻯ ﺧﺪﺍ ﺻﻔﱴ ﺍﺳﺖ ﻗﺎﺋﻢ ﺑﻪ ﻓﻌﻞ ﺧﺪﺍ ﻭ ﻣﻨﺘﺰﻉ ﺍﺯ ﻓﻌﻞ ﻣﺜﻞ ﺭﲪﺖ ﻭ ﻏﻀﺐ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻛﺮﺍﻫﺖ‪.‬‬ ‫ﭘﺲ ﻫﺮ ﭼﻴﺰﻯ ﻛﻪ ﺧﺪﺍ ﺗﻜﻮﻳﻨﹰﺎ ﺍﳚﺎﺩ ﻛﺮﺩﻩ ﻣﺮﻯ ﺍﻭﺳﺖ ﻭ ﻫﺮ ﻋﻤﻞ ﺗﺸﺮﻳﻌﻰ ﻣﺮﺿﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻼﺋﻢ ﻓﻌﻞ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﻭ ﺧﻼﺻﻪ ﺍﻳﻦ ﻛﻪ ﺍﮔﺮ ﮔﻮﺋﻴﻢ‪ :‬ﺧﺪﺍ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍﻯ ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﻛﺎﺭ ﻣﻼﺋﻢ ﻭ ﻣﻮﺍﻓﻖ ﻓﻌﻞ ﺧﺪﺍ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ )ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ١٧‬ﺹ ‪.(٢٥٥‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺭﺿﺎﻯ ﺑﻨﺪﻩ ﺍﺯ ﺧﺪﺍ ﺁﻧﺴﺖ ﻛﻪ ﻗﻀﺎﻯ ﺧﺪﺍ ﺭﺍ ﻣﻜﺮﻭﻩ ﻧﺪﺍﺭﺩ ﻭ ﺭﺿﺎﻯ ﺧﺪﺍ ﺍﺯ ﺑﻨﺪﻩ ﺁﻧﺴﺖ ﻛﻪ ﺑﻨﺪﻩ ﺍﺯ ﺩﺳﺘﻮﺭ ﺍﻭ ﭘﲑﻭﻯ ﻭ ﺍﺯ ﻣﻨﻬﻰ ﺍﻭ ﻛﻨﺎﺭﻩﮔﲑﻯ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻃﺐ = )ﻓﻠﺲ(ﺗﺮ‪ .‬ﻣﻘﺎﺑﻞ ﺧﺸﻚ ]ﺍﻧﻌﺎﻡ‪.[٥٩:‬‬ ‫ﺲ« ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺧﺰﺍﻧﻪﻫﺎﻯ ﻏﻴﺐ ﻧﺰﺩ ﺧﺪﺍﺳﺖ‪ ،‬ﺟﺰ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﻛﺴﻰ ﳕﻰﺩﺍﻧﺪ‪ .‬ﻫﻴﭻ ﺑﺮﮔﻰ ﺑﻪ‬ ‫ﺐ ‪‬ﻭ ﻻ ﻳِﺒ ٍ‬ ‫» ‪‬ﻭ ﻻ ‪‬ﺣﺒ‪ٍ ‬ﺔ« ﻋﻄﻒ ﺍﺳﺖ ﺑﻪ » ‪‬ﻭ ‪‬ﺭ ﹶﻗ ٍﺔ« ﳘﭽﻨﲔ ﺍﺳﺖ »ﻻ ‪‬ﺭ ﹾﻃ ٍ‬ ‫ﺯﻣﲔ ﳕﻰﺍﻓﺘﺪ ﻣﮕﺮ ﺁﻥ ﺭﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﻫﻴﭻ ﺩﺍﻧﻪﺍﻯ ﺑﻪ ﺷﻜﻢ ﺯﻣﲔ ﳕﻰﺍﻓﺘﺪ )ﺑﻮﺳﻴﻠﻪ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑﻩ( ﻭ ﻫﻴﭻﺗﺮ ﻭ ﺧﺸﻜﻰ ﺳﺎﻗﻂ ﳕﻰﺷﻮﺩ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺩﺭ ﻛﺘﺎﰉ ﺁﺷﻜﺎﺭ ﻣﻮﺟﻮﺩ‬ ‫ﺍﺳﺖ‪ .‬ﮔﻘﺘﻪﺍﻧﺪ ﺁﻥ ﭼﻪ ﺍﺯ ﻣﻴﻮﻩﺗﺮ ﻭ ﺧﺸﻚ ﻣﻰﺍﻓﺘﺪ ﻣﻰﺩﺍﻧﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺁﻥ ﭼﻪ ﻣﻰﺍﻓﺘﺪ ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻃﺐ ﻭ ﻳﺎﺑﺲ‪ ،‬ﻣﻴﻮﻩﻫﺎ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺻﺪﺭ ﺁﻳﻪ‬ ‫ﻂ‪ ...‬ﻭ ﻻ ‪‬ﺣﺒ‪ٍ ‬ﺔ« ﺩﺭﺑﺎﺭﻩ ﺩﺭﺧﺘﺎﻥ ﻭ ﺩﺍﻧﻪﻫﺎﺳﺖ ﻭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻛﻪ ﺭﻃﺐ ﻭ ﻳﺎﺑﺲ ﻣﻴﻮﻩﻫﺎ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺭﻃﺐ ﻭ ﻳﺎﺑﺲ ﺑﻪ ﲤﺎﻡ ﳐﻠﻮﻗﺎﺕ ﺷﺎﻣﻞ ﺍﺳﺖ‪ .‬ﻭﱃ ﺗﺪﺑ‪‬ﺮ‬ ‫ﺴ ﹸﻘ ﹸ‬ ‫» ‪‬ﻭ ﻣﺎ ‪‬ﺗ ‪‬‬ ‫ﺲ ﺷﺎﻣﻞ ﳘﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻣﻰﺷﻮﺩ ﻭ ﻇﺎﻫﺮﹰﺍ ﳘﲔ ﻃﻮﺭ‬ ‫ﺐ ‪‬ﻭ ﻻ ﻳﺎ‪‬ﺑ ٍ‬ ‫ﺐ« ﺑﺮﺍﻯ ﺍﺳﺘﻴﻨﺎﻑ ﺑﺎﺷﺪ ﺁﻥ ﻭﻗﺖ ﻻﺭ‪‬ﻃ ٍ‬ ‫ﺩﺭ ﺁﻳﻪ ﺧﻼﻑ ﺁﻥ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﻭﺍﻭ ﺩﺭ » ‪‬ﻭ ﻻ ‪‬ﺭ ﹾﻃ ٍ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﻣﺒﲔ ﻋﻠﻢ ﺧﺪﺍ ﻭ ﻳﺎ ﻟﻮﺡ ﳏﻔﻮﻅ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻋﺮﻑ ﺷﺎﻳﻊ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻗﺮﺁﻥ ﺍﺳﺖ ﺻﺤﺖ ﻧﺪﺍﺭﺩ‪.‬‬ ‫* ﺭﻃﺐ )ﻣﺜﻞ ﺻﺮﺩ( ﺑﻪ ﻣﻌﲎ ﺧﺮﻣﺎﻯ ﺗﺮ ﺍﺳﺖ ]ﻣﺮﱘ‪.[٢٥:‬‬ ‫_______________________________________________‬ ‫ﺭ‪‬ﻋﺐ = ﺗﺮﺱ‪ .‬ﺩﺳﺘﭙﺎﭼﮕﻰ ﺟﻮﻫﺮﻯ ﺁﻥ ﺭﺍ ﺧﻮﻑ ﻭ ﻃﱪﺳﻰ ﺧﻮﻑ ﻭ ﻓﺰﻉ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺗﺮﺳﻴﺪﻥ ﻭ ﺗﺮﺳﺎﻧﺪﻥ )ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ( ﻭ ﻧﻴﺰ‬ ‫ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻓﺰﻉ ﻭﱃ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺍﻧﻘﻄﺎﻉ )ﻭﻻﻋﻼﺟﻰ( ﺍﺳﺖ ﺍﺯ ﺍﻣﺘﻼﺀ ﺧﻮﻑ ﻭ ﺑﻪ ﺗﺼﻮ‪‬ﺭ ﺍﻣﺘﻼﺀ ﮔﻔﺘﻪﺍﻧﺪ »ﺭﻋﺒﺖ ﺍﳊﻮﺽ« ﺣﻮﺽ ﺭﺍ ﭘﺮ ﻛﺮﺩﻡ »ﺳﻴﻞ ﺭﺍﻋﺐ« ﺳﻴﻠﻰ‬ ‫ﻛﻪ ﺩﺭ‪‬ﻩ ﺭﺍ ﭘﺮ ﻣﻰﻛﻨﺪ‪.‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[١٥١:‬ﺍﺣﺰﺍﺏ‪ [٢٦:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﳘﺎﻥ ﻻﻋﻼﺟﻰ ﺍﺯ ﻛﺜﺮﺕ ﺧﻮﻑ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﮔﻢ ﻛﺮﺩﻥ ﻭ ﺩﺳﺘﭙﺎﭼﻪ ﺷﺪﻥ ﻭ ﭼﻮﻥ ﻭﺟﻮﺩ ﺗﺮﺍﺩﻑ ﺩﺭ ﻟﻐﺎﺕ ﺛﺎﺑﺖ‬ ‫ﻧﻴﺴﺖ ﺑﺎﻳﺪ ﺭﻋﺐ ﺑﺎ ﺧﻮﻑ ﻓﺮﻕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﱘ ﻛﻠﻤﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺍﻧﻔﺎﻝ‪ .١٢:‬ﺣﺸﺮ‪ .٢:‬ﻛﻬﻒ‪.١٨:‬‬ ‫_______________________________________________‬ ‫ﺭﻋﺪ = ﺻﺪﺍﻯ ﺍﺑﺮ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﲣﻠﻴﻪ ﺍﻟﻜﺘﺮﻳﻜﻰ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ ﻭ ﺗﻮﺃﻡ ﺑﺎ ﺑﺮﻕ ﺍﺳﺖ ﻭﱃ ﭼﻮﻥ ﺳﺮﻋﺖ ﻧﻮﺭ ﺩﺭ ﻫﺮ ﺛﺎﻧﻴﻪ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﻛﻴﻠﻮﻣﺘﺮ ﻭ ﺳﺮﻋﺖ ﺻﻮﺕ ﺩﺭ ﻫﺮ ﺛﺎﻧﻴﻪ ‪٢٤٠‬‬ ‫ﻣﺘﺮ ﻟﺬﺍ ﺻﺪﺍﻯ ﺭﻋﺪ ﳘﻴﺸﻪ ﭘﺲ ﺍﺯ ﺑﺮﻕ ﺷﻨﻴﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫]ﺑﻘﺮﻩ‪] ،[١٩:‬ﺭﻋﺪ‪ [١٣:‬ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﻋﺪ ﺩﺭ ﭘﻴﺪﺍ ﺷﺪﻧﺶ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﭘﲑﻭﻯ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﺧﺎﺿﻊ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻰﻛﻨﺪ‪ .‬ﺩﺭ »ﺻﻌﻖ« ﺗﺄﺛﲑ ﺭﻋﺪ‬ ‫ﻭ ﺑﺮﻕ ﺩﺭ ﻋﺎﱂ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬ﺯ ‪‬ﺟ ﹸﻞ ﺍﻟﺮ‪‬ﻋ‪‬ﻮ ِﺩ« ﻳﻌﲎ ﺻﻠﻮﺍﺕ ﻓﺮﺳﺖ ﺑﺮ ﺁﻥ ﻓﺮﺷﺘﻪﺍﻯ ﻛﻪ ﺍﺯ ﺻﺪﺍﻯ ﺯﺟﺮﺵ ﺑﺎﻧﮓ ﺭﻋﺪﻫﺎ ﺷﻨﻴﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻨﻜﻪ ﺍﺯ‬ ‫ﺕ ‪‬ﺯ ‪‬ﺟ ِﺮ ِﻩ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﻮ ِ‬ ‫ﺩﺭ ﺩﻋﺎﻯ ﺳﻮﻡ ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ » ‪‬ﻭ ﺍﻟﱠﺬﻯ ِﺑ ‪‬‬ ‫ﻓﺮﺷﺘﻪ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﳐﺎﻟﻒ ﺁﻧﻜﻪ ﺑﺸﺮ ﻛﺸﻒ ﻛﺮﺩﻩ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻓﺮﺷﺘﮕﺎﻥ ﺧﺪﺍ ﺩﺭ ﻫﺮ ﺟﺎ ﻫﺴﺘﻨﺪ ﻭ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ ﺻﺪﺍﻯ ﺭﻋﺪ ﺍﺯ ﲣﻠﻴﻪ ﺍﻟﻜﺘﺮﻳﻜﻰ ﻭ ﺍﺯ ﻣﻠﻚ ﺍﺳﺖ ﻫﺮ‬ ‫ﺩﻭ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻋﻰ = ﻣﺮﺍﻋﺎﺕ‪ .‬ﳏﺎﻓﻈﺖ ]ﺣﺪﻳﺪ‪ .[٢٧:‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺭﻋﻰ ﺣﻔﻆ ﺣﻴﻮﺍﻥ ﺍﺳﺖ ﺑﻮﺍﺳﻄﻪ ﻏﺬﺍ ﻭ ﻳﺎ ﺩﻓﻊ ﺩﴰﻦ ﺍﺯ ﺁﻥ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺮﺍﻋﺎﺕ‪ ،‬ﳏﺎﻓﻈﺖ‪ ،‬ﻭ ﻣﺮﺍﻗﺒﺖ ﻧﻈﲑ‬ ‫ﻫﻢ ﺍﻧﺪ ﻭ ﻫﺮ ﻛﻪ ﺑﺮ ﻗﻮﻣﻰ ﻭﻻﻳﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺭﺍﻋﻰ ﺁﻥ ﻗﻮﻡ ﺍﺳﺖ ﻭ ﺭﺍﻋﻰ ﺳﺎﺋﺲ ﻭ ﺗﺪﺑﲑ ﻛﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﭼﺮﺍﻧﻴﺪﻥ ﻭ ﺑﻪ ﭼﺮﺍ ﻓﺮﺳﺘﺎﺩﻥ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﻳﻚ ﻧﻮﻉ ﳏﺎﻓﻈﺖ ﺍﺯ ﺁ‪‬ﺎﺳﺖ ]ﻃﻪ‪ [٥٤:‬ﲞﻮﺭﻳﺪ ﻭ ﭼﻬﺎﺭﭘﺎﻳﺎﻧﺘﺎﻥ ﺭﺍ ﺑﭽﺮﺍﻧﻴﺪ‪.‬‬ ‫ﻣﺮﻋﻰ ﺑﻪ ﻣﻌﲎ ﭼﺮﺍﮔﺎﻩ ﺍﺳﺖ ﳏﻠﻴﻜﻪ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺑﺎ ﭼﺮﻳﺪﻥ ﳏﺎﻓﻈﺖ ﻣﻰﺷﻮﺩ ]ﺍﻋﻠﻰ‪ .[٥-٤:‬ﺭﻋﺎﺀ ﻭ ﺭﻋﺎﺓ ﲨﻊ ﺭﺍﻋﻰ ﺑﻪ ﻣﻌﲎ ﭼﻮﭘﺎﻥ ﺍﺳﺖ ]ﻗﺼﺺ‪ .[٢٣:‬ﮔﻔﺘﻨﺪ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺧﻮﺩ‬ ‫ﺭﺍ ﺁﺏ ﳕﻰﺩﻫﻴﻢ ﺗﺎ ﭼﻮﭘﺎ‪‬ﺎ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪ [١٠٤:‬ﺑﺮﺍﻯ ﺭﻭﺷﻦ ﺷﺪﻥ ﺍﻳﻦ ﺁﻳﻪ ﻻﺯﻡ ﺍﺳﺖ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﻘﻞ ﻛﻨﻴﻢ ]ﻧﺴﺎﺀ‪.[٤٦:‬‬ ‫ﺁﻳﻪ ﺍﻭﻝ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﺪ ﻛﻪ ﺑﻪ ﺟﺎﻯ »ﺭﺍﻋﻨﺎ« ﺑﮕﻮﻳﻨﺪ »ﺍﻧﻈﺮﻧﺎ« ﻭ ﺍﮔﺮ ﻋﻤﻞ ﻧﻜﻨﻨﺪ ﺁﻥ ﺑﻪ ﺣﻜﻢ ﻛﻔﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﺳﺨﻦ ﻳﻬﻮﺩ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺷﻨﻴﺪﱘ ﻭ ﻋﺼﻴﺎﻥ‬ ‫ﻛﺮﺩﱘ ﻭ ﺑﺸﻨﻮ ﺍﻯ ﻛﺎﺵ ﻧﺎ ﺷﻨﻮﺍ ﺑﺎﺷﻰ ﻭ ﮔﻮﻳﻨﺪ »ﺭﺍﻋﻨﺎ« ﻣﺎﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻛﻦ ﻭ ﮔﻔﺘﺎﺭﺷﺎﻥ ﺯﺑﺎﻥ ﺑﺎﺯﻯ ﻭ ﻃﻌﻨﻪ ﻭ ﲤﺴﺨﺮ ﺑﺪﻳﻦ ﺍﺳﺖ‪...‬‬ ‫ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻮﻗﻊ ﺳﺨﻦ ﮔﻔﱳ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﮔﻔﺘﻨﺪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺭﺍﻋﻨﺎ ﻳﻌﲎ ﺣﺎﻝ ﻣﺎ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻛﻦ ﻭ ﻣﻬﻠﺖ ﺑﺪﻩ ﺗﺎ ﺑﻔﻬﻤﻴﻢ ﻭ ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﻣﻴﺎﻥ ﻳﻬﻮﺩ ﻭ ﻟﻐﺖ‬ ‫ﺁ‪‬ﺎ ﻣﻌﻨﺎﻯ ﻓﺤﺶ ﻣﻰﺩﺍﺩ )ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﲎ ﺑﺸﻨﻮ ﺍﻯ ﻛﺎﺵ ﻧﺎ ﺷﻨﻮﺍ ﺑﺎﺷﻰ ﺑﻮﺩ( ﻳﻬﻮﺩ ﺍﺯ ﻓﺮﺻﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ ﻭ ﳘﺎﻥ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺑﻜﺎﺭ ﻣﻰﺑﺮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﻧﺎﺳﺰﺍ ﻗﺼﺪ‬

‫ﻣﻰﻛﺮﺩﻧﺪ ﻟﺬﺍ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻥ ﺁﻥ ﻛﻠﻤﻪ ‪‬ﻰ ﺷﺪﻧﺪ )ﺗﺎ ﻳﻬﻮﺩ ﻧﻴﺰ ﺑﻪ ﺯﺑﺎﻥ ﻧﻴﺎﻭﺭﻧﺪ( ﻭ ﺩﺳﺘﻮﺭ ﺁﻣﺪ ﻛﻪ ﺑﻪ ﺟﺎﻯ »ﺭﺍﻋﻨﺎ« ﺑﮕﻮﺋﻴﺪ »ﺍﻧﻈﺮﻧﺎ« ﻳﻌﲎ ﻣﻨﺘﻈﺮ ﻣﺎ ﺑﺎﺵ ﻭ ﻣﺎ ﺭﺍ ﻣﻬﻠﺖ‬ ‫ﺑﺪﻩ ﺗﺎ ﺳﺨﻦ ﴰﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﻴﻢ ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻏﺐ = ﺍﺻﻞ ﺭﻏﺒﺖ ﺑﻪ ﻣﻌﲎ ﻭﺳﻌﺖ ﺍﺳﺖ ﮔﻮﻳﻨﺪ »ﺭﻏﺐ ﺍﻟﺸﲕﺀ‪ :‬ﺍﺗﺴ‪‬ﻊ« ﺑﺎﺷﺪ ﻣﻌﻨﺎﻯ ﺩﻭﺳﺖ ﺩﺍﺷﱳ‪ ،‬ﻣﺎﻳﻞ ﺑﻮﺩﻥ ﻭ ﺣﺰﻳﺺ ﺑﻮﺩﻥ ﻣﻰﺩﻫﺪ ﻣﺜﻞ‪] :‬ﺗﻮﺑﻪ‪] ،[٥٩:‬ﺷﺮﺡ‪ [٨-٧:‬ﻭ‬ ‫ﭼﻮﻥ ﺑﺎ »ﻋﻦ« ﺑﺎﺷﺪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﻭ ﻛﻨﺎﺭﻩﮔﲑﻯ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﻣﻰﺩﻫﺪ ﳓﻮ ]ﺑﻘﺮﻩ‪] ،[١٣٠:‬ﻣﺮﱘ‪ [٤٦:‬ﻛﻪ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻧﺒﻴﺎﺀ‪ [٩٠:‬ﺟﻮﻫﺮﻯ ﺭﻏﺐ )ﻣﺜﻞ ﻓﺮﺱ( ﺭﺍ ﺭﻏﺒﺖ ﮔﻔﺘﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺎ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﺑﺮﺍﻯ ﺭﻏﺒﺖ ﺩﺭ ﺛﻮﺍﺏ ﻭ ﺧﻮﻑ ﺍﺯ ﻋﺬﺍﺏ ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺑﻪ ﻣﻌﲎ ﺍﺑﺘﻬﺎﻝ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻏﺪ = )ﻣﺜﻞ ﻓﺮﺱ( ﻭﺳﻌﺖ ﻋﻴﺶ )ﳎﻤﻊ( »ﺭﻏﺪ ﻋﻴﺸﻪ ﺭﻏﺪﹰﺍ‪ :‬ﻃﺎﺏ ﻭ ﺍﺗﺴﻊ« )ﺍﻗﺮﺏ( ﻭ ﺧﻼﺻﻪ ﺭﻏﺪ ﻓﺮﺍﻭﺍﱏ ﻭﺳﺎﺋﻞ ﻋﻴﺶ ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﻭ ﺩﻟﭽﺴﺐ ﺑﻮﺩﻥ ﺁﻥ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪[٣٥:‬‬ ‫ﺍﻯ ﺁﺩﻡ ﺗﻮ ﻭ ﺯﻭﺟﻪ ﺍﺕ ﺩﺭ ﺍﻳﻦ ﺑﺎﻍ ﺳﺎﻛﻦ ﺑﺎﺷﻴﺪ ﻭ ﺍﺯ ﺁﻥ ﺑﻪ ﻃﻮﺭ ﻓﺮﺍﻭﺍﻥ ﻫﺮ ﺟﺎ ﻛﻪ ﺧﻮﺍﺳﺘﻴﺪ ﲞﻮﺭﻳﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﺳﻪ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻘﺮﻩ‪٣٥:‬ﻭ‪ .٥٨‬ﳓﻞ‪ .١١٢:‬ﺩﺭ‬ ‫ﺸ ‪‬ﻪ«‪.‬‬ ‫‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ﺍﻭﻝ ﺁﻣﺪﻩ ﹸﺛﻢ‪ ‬ﹶﺍ ‪‬ﺳ ﹶﻜ ‪‬ﻦ ﺳ‪‬ﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬ﻪ ﺁ ‪‬ﺩ ‪‬ﻡ ﺩﺍﺭﹰﺍ ِﺍﺭ‪‬ﻏﹶﺪ‪‬ﻓﻴﻬﺎ ‪‬ﻋ ‪‬ﻴ ‪‬‬ ‫_______________________________________________‬ ‫ﺭﻏﻢ = ]ﻧﺴﺎﺀ‪.[١٠٠:‬‬ ‫ﻣﺮﺍﻏﻢ )ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ( ﺑﻪ ﻣﻌﲎ ﺟﺎﻳﮕﺎﻩ ﻭ ﻣﻮﺿﻊ ﺍﺳﺖ )ﳎﻤﻊ( ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺍﺯ ﻣﻮﻃﻦ ﺧﻮﺩ ﻫﺠﺮﺕ ﻛﻨﺪ ﺩﺭ ﺯﻣﲔ ﺟﺎﻳﮕﺎﻩ ﺑﺴﻴﺎﺭ ﻭ ﻭﺳﻌﺖ ﻣﻰﻳﺎﺑﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻪ‬ ‫ﺧﺪﺍﻯ ﺧﻮﺩ ﺑﻨﺪﮔﻰ ﻛﻨﺪ‪.‬‬ ‫ﺭﻏﺎﻡ ﺑﻪ ﻓﺘﺢ ﺭﺍﺀ ﺑﻪ ﻣﻌﲎ ﺧﺎﻙ ﻧﺮﻡ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﺧﺎﻙ ﮔﻔﺘﻪﺍﻧﺪ »ﺭﻏﻢ ﺍﻧﻒ ﻓﻼﻥ« ﻳﻌﲎ ﺑﻴﲎ ﺍﺵ ﺑﻪ ﺧﺎﻙ ﺍﻓﺘﺎﺩ »ﺍﺭﻏﻢ ﺍﻟﻠﹼﻪ ﺍﻧﻔﻪ« ﻳﻌﲎ ﺑﻴﲎ ﺍﺵ ﺭﺍ ﺑﻪ‬ ‫ﺧﺎﻙ ﻣﺎﻟﻴﺪ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﻏﻢ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﻣﻬﺎﺟﺮ ﺩﺭ ﺁﻥ ﳏﻞ ﺑﺮﻏﻢ ﺍﻧﻒ ﺩﴰﻦ ﺑﻪ ﺭﺍﺣﱴ ﻣﺸﻐﻮﻝ ﻋﺒﺎﺩﺕ ﺧﺪﺍﻯ ﺧﻮﺩ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻓﺎﺕ = ﺭﻓﺖ ﺩﺭ ﺍﺻﻞ ﺷﻜﺴﱳ ﻭ ﻛﻮﺑﻴﺪﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺭﻓﺘﻪ‪:‬ﻛﺴﺮﻩ ﻭ ﺩﻗﹼﻪ« ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺭﻓﺎﺕ ﻫﺮ ﭼﻴﺰﻯ ﻛﻪ ﺷﻜﺴﺘﻪ ﻭ ﻛﻮﺑﻴﺪﻩ ﺷﻮﺩ‪ .‬ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺭﻓﺎﺕ ﻫﺮ ﭼﻴﺰ‬ ‫ﺷﻜﺴﺘﻪ ﻭ ﭘﻮﺳﻴﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﱪﺩ ﻧﻘﻞ ﻛﺮﺩﻩ ﺭﻓﺎﺕ ﻫﺮ ﭼﻴﺰ ﻛﻮﺑﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﻛﻮﺑﻴﺪﻩ ﺷﺪﻥ ﺳﺎﺋﻴﺪﻩ ﺷﻮﺩ‪.‬‬ ‫]ﺍﺳﺮﺍﺀ‪ [٤٩:‬ﻭ ﺁﻳﻪ ‪ ٩٨‬ﳘﲔ ﺳﻮﺭﻩ ﺍﺯ ﺭﻓﺎﺕ ﺍﺳﺘﺨﻮﺍ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﭘﻮﺳﻴﺪﻩ ﻭ ﺳﺎﺋﻴﺪﻩ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺁﻳﺎﺗﻴﻜﻪ ﺗﺮﺍﺏ ﺑﻪ ﺟﺎﻯ ﺭﻓﺎﺕ ﺁﻣﺪﻩ ﺩﺭ ﳘﻪ ﭘﻴﺶ ﺍﺯ ﻛﻠﻤﻪ ﻋﻈﺎﻡ ﺍﺳﺖ ]ﻣﺆﻣﻨﻮﻥ‪ .[٨٢:‬ﺻﺎﻓﺎﺕ‪ ،١٦:‬ﻭﺍﻗﻌﻪ‪] ،٤٧:‬ﺻﺎﻓﺎﺕ‪.[٥٣:‬‬ ‫ﺍﻳﻦ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﺮﺍﺏ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺧﺎﻛﻰ ﺍﺳﺖ ﻛﻪ ﭘﻮﺳﻴﺪﻥ ﮔﻮﺷﺘﻬﺎﻯ ﺑﺪﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﻭ ﭼﻮﻥ ﺭﻓﺎﺕ ﭘﻴﻮﺳﺘﻪ ﺑﻌﺪ ﺍﺯ ﻋﻈﺎﻡ ﺁﻣﺪﻩ ﻻﺑﺪ ﺁﻥ ﺧﺎﻛﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ‬ ‫ﭘﻮﺳﻴﺪﻥ ﺍﺳﺘﺨﻮﺁ‪‬ﺎﺗﻮﻟﻴﺪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١١٩‬ﺁﻣﺪﻩ »ﻭ ﻣﻦ ﺍﻟﺮﻓﺎﺕ ﺟﲑﺍﻥ« ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ﺗﺮﲨﻪ ﺁﻥ ﮔﻮﻳﺪ‪:‬ﺭﻓﺎﺕ ﺍﺳﺘﺨﻮﺍ‪‬ﺎﻯ ﻛﻮﺑﻴﺪﻩ ﻭ ﺧﻮﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻓﺚ = )ﻓﺮﺱ( ]ﺑﻘﺮﻩ‪ .[١٨٧:‬ﺟﻮﻫﺮﻯ ﺁﻥ ﺭﺍ ﲨﺎﻉ ﻭ ﺳﺨﻦ ﮔﻔﱳ ﺑﺎ ﺯﻥ ﺩﺭﺑﺎﺭﻩ ﲨﺎﻉ ﻭ ﳘﭽﻨﲔ ﻗﻮﻝ ﻧﺎﭘﺴﻨﺪ ﮔﻔﺘﻪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﲨﺎﻉ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺷﺐ ﺭﻣﻀﺎﻥ ﻣﺒﺎﺡ‬ ‫ﻣﻰﺑﺎﺷﺪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩ ﻣﺮﺍﺩ ﺍﺭ ﺭﻓﺚ ﺩﺭ ﺁﻳﻪ ﲨﺎﻉ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻮﻝ ﻗﺒﻴﺢ ﺍﺳﺖ ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻨﺎﻳﻪ ﺑﺮ ﲨﺎﻉ ﺍﻃﻼﻕ ﺷﺪﻩ‪.‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ ﺗﻌﺪ‪‬ﻯ ﺁﻥ ﺑﺎ »ﺍﱃ« ﲜﻬﺔ ﺗﻀﻤﲔ ﻣﻌﲎ ﺍﻓﻀﺎﺀ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺷﺐ ﺻﻴﺎﻡ ﺣﻼﻝ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺳﻮﻯ ﺯﻧﺎﻥ ﻣﻴﻞ ﻛﻨﻴﺪ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[١٩٧:‬ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺍﺣﺮﺍﻡ ﲨﺎﻉ ﺣﺮﺍﻡ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻓﺪ = )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﻋﻄﻴ‪‬ﻪ‪ .‬ﻳﺎﺭﻯ )ﻣﻔﺮﺩﺍﺕ( ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ »ﺭﻓﺪﻩ ﺭﻓﺪﹰﺍ‪ :‬ﺍﻋﻄﺎﻩ ﻭ ﺍﻋﺎﻧﻪ« ﻭ ﮔﻮﻳﺪ ﺭﻓﺪ ﺑﻪ ﻣﻌﲎ ﻋﻄﻴ‪‬ﻪ ﻭﺻﻠﻪ ﺍﺳﺖ ]ﻫﻮﺩ‪ .[٩٩:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭﻓﺪ ﺩﺭ ﺁﻳﻪ ﻋﻄﻴ‪‬ﻪ‬ ‫ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﳎﻤﻊ ﮔﻔﺘﻪ ﻳﻌﲎ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﻪ ﻟﻌﻨﺖ ﻭ ﻏﺮﻕ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺑﺪ ﻋﻄﺎﺋﻰ ﺍﺳﺖ ﻋﻄﺎﻳﺸﺎﻥ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﺩﺍﺩﻩ ﺷﺪﻩ‪ .‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﻋﻠﺖ ﺍﻳﻨﻜﻪ‬ ‫ﻋﺬﺍﺏ ﺭﻓﺪ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺖ ﺍﻫﻞ ‪‬ﺸﺖ ﺍﺳﺖ ﺗﻘﺪﻳﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ »ﺑﺌﺲ ﺍﻟﺮﻓﺪ ﺭﻓﺪﻫﻢ«‪.‬‬ ‫ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪ :‬ﺭﻓﺪ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﻋﻄﺎ ﻭﺻﻠﻪ ﻭ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻣﺼﺪﺭ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﻓﻘﻂ ﺩﻭ ﻛﻠﻤﻪ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻓﺮﻑ = ﻓﺮﺷﻬﺎ‪ .‬ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪ :‬ﺭﻓﺮﻑ ﺛﻴﺎﰉ ﺳﺒﺰ ﺭﻧﮓ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﳏﻞ ﻧﺸﺴﱳ ﺁﻣﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ ﻣﻔﺮﺩ ﺁﻥ ﺭﻓﺮﻓﻪ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ‪ .‬ﻛﻌﺎﱏ ﺩﻳﮕﺮﻯ ﻧﻴﺰ‬ ‫ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ]ﺭﲪﻦ‪ .[٧٦:‬ﺭﻓﺮﻑ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻓﺮﺷﻬﺎﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﲎ ﭘﺸﱴﻫﺎ ﻭ ﳐﺪﻩﻫﺎ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺑﻌﻀﻰ ﻭﺳﺎﺋﺪ ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﻋﺒﻘﺮﻯ ﺭﺍ ﻓﺮﺵ ﻭ‬ ‫ﺣﺮﻳﺮ ﻭ ﺑﺎﻟﺶ ﮔﻔﺘﻪﺍﻧﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺗﻜﻴﻪ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﻓﺮﺷﻬﺎﻯ ﺳﺒﺰ ﻭ ﺑﺎﻟﺸﻬﺎﻯ ﻧﻴﻜﻮ‪.‬‬ ‫]ﺭﲪﻦ‪ [٥٤:‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻋﺒﻘﺮﻯ ﺑﺎﻟﺶ ﻫﺎﺳﺖ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺭﻓﺮﻑ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﻫﻢ ﻧﻜﺮﻩ ﺍﺳﺖ ﻭ ﳕﻰﺷﻮﺩ ﺑﻪ ﻓﺮﺷﻬﺎﻯ ﺩﻧﻴﺎ‬ ‫ﻗﻴﺎﺱ ﻛﺮﺩ‪.‬‬ ‫_______________________________________________‬

‫ﺵ« ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ ﺭﺍ ﺑﻪ ﲣﺖ ﺑﺎﻻ ﺑﺮﺩ‪] .‬ﺑﻘﺮﻩ‪ [٢٥٣:‬ﺁﻳﻪ ﺍﻭﻝ ﺩﺭﺑﺎﺭﻩ ﺑﺎﻻ ﺑﺮﺩﻥ ﻇﺎﻫﺮﻯ ﻭ ﺩﻭﻡ ﺩﺭ ﺑﺎﻻ ﺑﺮﺩﻥ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﻛﻪ ﻓﻀﻴﻠﺖ‬ ‫ﺭﻓﻊ = ﺑﺎﻻ ﺑﺮﺩﻥ‪ » .‬ﻭ ‪‬ﺭ ﹶﻓ ‪‬ﻊ ﹶﺍ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻪ ﻋ‪‬ﻠﹶﻰ ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﻭ ﺷﺮﺍﻓﺖ ﻭ ﻋﻈﻤﺖ ﺑﺎﺷﺪ ]ﻋﺒﺲ‪١٣:‬ﻭ‪ [١٤‬ﳘﲔ ﺳﻮﺭﻩ‪.‬‬ ‫ﺩﺭ ﺻﺤﻴﻔﻪﻫﺎﻯ ﳏﺘﺮﻡ ﻭ ﺑﺎ ﻓﻀﻴﻠﺖ ﻭ ﭘﺎﻛﻴﺰﻩ ]ﻧﻮﺭ‪ .[٣٦:‬ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﺋﻴﻜﻪ ﺧﺪﺍ ﺍﺫﻥ ﺩﺍﺩﻩ ﺑﺎ ﻓﻀﻴﻠﺖ ﻭ ﺑﻠﻨﺪ ﺁﻭﺍﺯﻩ ﺷﻮﻧﺪ ]ﺷﺮﺡ‪ [٤:‬ﺭﻓﻊ ﺩﺭ ﺁﻳﻪ ﻣﻌﲎ ﺑﻠﻨﺪ ﺁﻭﺍﺯﻯ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﺯﻓﻴﻊ‪ :‬ﺑﺎﻻ ﺑﺮﻧﺪﻩ ﻣﺜﻞ ﺭﺍﻓﻊ ]ﻏﺎﻓﺮ‪ [١٥:‬ﺑﺎﻻ ﺑﺮﻧﺪﻩ ﺩﺭﺟﻪﻫﺎ ﻭ ﺻﺎﺣﺐ ﻋﺮﺵ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻓﻖ = )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﻣﺪﺍﺭﺍ‪ .‬ﺍﻳﻀ ﹰﺎ ﻣﺮﻓﻖ )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﻭ ﻓﺘﺢ ﻓﺎﺀ(ﻭ ﺁﻥ ﺿﺪ ﺧﺸﻮﻧﺖ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬ ‫ﺭﻓﻴﻖ‪ :‬ﻣﺪﺍﺭﺍ ﻛﻨﻨﺪﻩ )ﺩﻭﺳﺖ( ]ﻛﻬﻒ‪] ،[١٦:‬ﻧﺴﺎﺀ‪.[٦٩:‬‬ ‫ﻣﺮﻓﻖ ﺭﺍ ﺑﻌﻀﻰ ﺑﻪ ﻓﺘﺢ »ﻡ« ﻭ ﻛﺴﺮ )ﻓﺎﺀ( ﻭ ﺑﻌﻀﻰ ﺭﺍ ﺑﻌﻀﻰ ﺑﻪ ﻋﻜﺲ ﺁﻥ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﻭ ﺁﻥ ﺑﺎ ﺩﻭ ﻭﺯﻥ ﻓﻮﻕ ﻭ ﳘﭽﻨﲔ ﺑﻪ ﻓﺘﺢ »ﻡ« ﻭ »ﻑ« ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻟﻄـﻒ ﻭ‬ ‫ﺳﻬﻮﻟﺖ‪ .‬ﻳﻌﲎ ﺧﺪﺍ ﺑﺮﺍﻯ ﴰﺎ ﺍﺯ ﻣﺸﻜﻠﻰ ﻛﻪ ﺩﺍﺭﻳﺪ ﺳﻬﻮﻟﺖ ﻭ ﮔﺸﺎﻳﺶ ﭘﻴﺶ ﺁﻭﺭﺩ‪.‬‬ ‫* ]ﻛﻬﻒ‪.[٣١:‬‬ ‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﻣﺪﺗﻔﻖ ﻣﺘﻜﹼﺎ ﻭ ﳐﺪ‪‬ﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﺍﺭﺗﻔﻖ ﻳﻌﲎ ﺑﻪ ﺁﺭﻧﺞ ﺧﻮﺩ ﺗﻜﻴﻪ ﻛﺮﺩ ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ )ﺍﻗﺮﺏ( ﻭ ﺩﻳﮕﺮﺍﻥ‪ .‬ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻥ ﳏﻞ ﻣﺮﺍﻓﻘﺖ ﻭ ﻣﻼﻃﻔﺖ‬ ‫ﺑﺎﺷﺪ ﻳﻌﲎ ‪‬ﺘﺮ ﺁﺳﺎﻳﺸﮕﺎﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﺎﺋﺪﻩ‪.[٦:‬‬ ‫ﻣﺮﺍﻓﻖ ﲨﻊ ﻣﺮﻓﻖ ﺑﻪ ﻣﻌﲎ ﺁﺭﻧﺞ ﺍﺳﺖ ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ ﺁﻥ ﺭﺍ ﳎﻤﻊ ﺳﺎﻋﺪ ﻭ ﺑﺎﺯﻭ ﮔﻔﺘﻪﺍﻧﺪ »ﺍِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺮﺍ ِﻓ ِﻖ« ﻗﻴﺪ ﺍﺳﺖ ﺑﺮﺍﻯ »ِﺍ‪‬ﻳ ِﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ« ﻧﻪ ﺑﺮﺍﻯ »ﹶﻓﺎﹶ ﹾﻏﺴِﻠﹸﻮﺍ« ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺣﺪ‪ ‬ﺣﺪ‪‬‬ ‫ﻣﻐﺴﻮﻝ ﺍﺳﺖ ﻧﻪ ﻏﺴﻞ ﺩﺳﺖ ﺩﺭ ﺍﻃﻼﻕ ﻋﺮﺏ ﻣﺼﺎﺩﻳﻖ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺍﺭﺩ ﻳﻚ ﺩﻓﻌﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻥ ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ ﺩﺳﺖ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪.[٣٨:‬‬ ‫ﻳﻚ ﺩﻓﻌﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﭻ ﺑﻪ ﭘﺎﺋﲔ ﺍﺳﺖ ﳓﻮ ]ﻣﺎﺋﺪﻩ‪ ،[٦:‬ﻧﺴﺎﺀ‪.٤٣:‬‬ ‫ﻳﻜﺪﻓﻌﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺗﺎ ﺁﺭﻧﺞ ﺍﺳﺖ ﻣﺜﻞ ﺁﻳﻪ »ﻣﺎﳓﻦ ﻓﻴﻪ«‪ .‬ﻭ ﻳﻜﺪﻓﻌﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺍﺳﺖ ﺗﺎ ﺷﺎﻧﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﻟﺬﺍ ﺍﮔﺮ ﺩﺭ ﺁﻳﻪ ﻗﻴﺪ »ﺍِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺮﺍ ِﻓ ِﻖ« ﻧﺒﻮﺩ ﻣﻌﻠﻮﻡ ﳕﻰﺷﺪ ﻣﺮﺍﺩ ﺍﺯ ﺩﺳﺖ ﻛﺪﺍﻡ ﺍﺳﺖ ﻭﱃ ﻗﻴﺪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺳﺖ ﺗﺎ ﺁﺭﻧﺞ ﻣﺮﺍﺩﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺯﺍﻳﻨﻜﻪ ﺍﺯ ﻣﺮﻓﻖ ﺷﺴﺘﻪ‬ ‫ﺷﻮﺩ ﻳﺎ ﺑﺎﻟﻌﻜﺲ ﺳﺎﻛﺖ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﺎ ﺑﻮﺩﱘ ﻭ ﺁﻳﻪ ﻣﻰﮔﻔﺘﻴﻢ‪ :‬ﻫﺮ ﺩﻭ ﺟﺎﻳﺰ ﺍﺳﺖ‪ .‬ﺷﻴﻌﻪ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﺎﻳﺪ ﻭﺿﻮ ﺍﺯ ﻣﺮﻓﻖ ﺑﻪ ﭘﺎﺋﲔ ﺷﺴﺘﻪ ﺷﻮﺩ ﺩﻟﻴﻠﺸﺎﻥ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻧﻪ ﺁﻳﻪ ﻓﻮﻕ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻭﺳﺎﺋﻞ )ﺍﺑﻮﺍﺏ ﺍﻟﻮﺿﻮﺀ ﺑﺎﺏ ‪.(١٥‬‬ ‫ﺍﻫﻞ ﺳﻨﺖ ﻧﻴﺰ ﻛﻪ ﺍﺯ ﭘﺎﺋﲔ ﺑﻪ ﺑﺎﻻ ﻣﻰﺷﻮﻳﻨﺪ ﺩﺭ ﺍﻳﻦ ﻋﻤﻞ ﺑﻪ ﺁﻳﻪ ﺍﺳﺘﻨﺎﺩ ﳕﻰﻛﻨﻨﺪ ﺑﻠﻜﻪ ﺍﺯ ﺍﻣﺜﺎﻝ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﻭ ﻋﺜﻤﺎﻥ ﺭﻭﺍﻳﺖ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺁ‪‬ﺎﺣﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﺍ‬ ‫ﺩﻳﺪﻩﺍﻧﺪ ﻛﻪ ﺍﺯ ﭘﺎﺋﲔ ﺑﻪ ﺑﺎﻻ ﻣﻰﺷﺴﺘﻪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺳﻨﻦ ﺍﰉ ﺩﺍﻭﺩ ﻭ ﻏﲑﻩ‪ .‬ﺍﻫﻞ ﺳﻨﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﺑﻴﺸﺘﺮ ﺍﳘﻴﺖ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ »ﺍﱃ« ﺭﺍ ﺑﻪ ﻣﻌﲎ »ﻣﻊ« ﺑﮕﲑﻧﺪ ﻛﻪ ﻳﻌﲎ ﻧﺮﻓﻖ ﻧﻴﺰ‬ ‫ﺑﺎﻳﺪ ﺷﺴﺘﻪ ﺷﻮﺩ ﻭﺍﻧﮕﻬﻰ ﺍﻫﻞ ﺳﻨﺖ ﻧﮕﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﺍﺯ ﻣﺮﻓﻖ ﺑﺸﻮﻳﺪ ﻭﺿﻮﻯ ﺍﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ ﺗﻔﺎﺳﲑ ﻭ ﻛﺘﺐ ﺍﺣﺎﺩﻳﺜﺸﺎﻥ ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ‬ ‫ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻣﺖ ﺍﺳﻼﻣﻰ ﺍﺗﻔﺎﻕ ﺩﺍﺭﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﻛﺴﻰ ﺍﺯ ﺑﺎﻻ ﺑﻪ ﭘﺎﺋﲔ ﺑﺸﻮﻳﺪ ﻭﺿﻮﻯ ﺍﻭ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺷﺮﻭﻉ ﺍﺯ ﭘﺎﺋﲔ ﺩﺭ ﻣﺬﻫﺐ ﺍﻫﻞ ﺳﻨﺖ ﻣﺴﺘﺤﺐ ﺍﺳﺖ ﻧﻪ‬ ‫ﻭﺍﺟﺐ ﻛﻪ ﻋﻜﺲ ﺁﻥ ﻣﺒﻄﻞ ﺑﺎﺷﺪ‪.‬‬ ‫ﻓﻘﻬﺎﺀ ﺷﻴﻌﻪ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻓﺘﻮﻯ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺷﺴﱳ ﺍﺯ ﭘﺎﺋﲔ ﺑﻪ ﺑﺎﻻ ﻭﺿﻮ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﻓﻘﻂ ﺍﺯ ﺍﺑﻦ ﺍﺩﺭﻳﺲ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﺭﺍ ﻣﻜﺮﺩﻩ‬ ‫ﺩﺍﻧﺴﺘﻪ ﻭ ﻣﺒﻄﻞ ﳕﻰﺩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺳﻴﺪ ﻣﺮﺗﻀﻰ ﻛﻪ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻓﺘﻮﺍﻳﺶ ﮔﻔﺘﻪ ﺍﺯ ﺑﺎﻻ ﺷﺴﱳ ﻣﺴﺘﺤ‪‬ﺐ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﮔﻔﺘﻴﺪ ﺁﻳﻪ ﺍﺯ ﻛﻴﻔﻴ‪‬ﺖ ﺷﺮﻭﻉ ﺳﺎﻛﺖ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﺎ ﺑﻮﺩﱘ ﻭ ﺁﻳﻪ‪ ،‬ﻫﺮ ﺩﻭ ﻥ‪.‬ﻉ ﺷﺴﱳ ﺟﺎﻳﺰ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻮﺿﻴﺢ ﺑﺪﻫﻴﺪ؟‬ ‫ﻼ ﺍﮔﺮ ﺷﺨﺼﻰ ﺑﻪ ﻧﻘﺎﺵ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺘﻮﻥ ﺭﺍ ﺗﺎ ﻧﺼﻒ ﺑﻪ ﭘﺎﺋﲔ ﺭﻧﮓ ﺑﺰﻧﺪ‪ .‬ﻭ ﺑﺎﻟﻌﻜﺲ‪ .‬ﺩﺭ ﻫﺮ ﺩﻭ ﺻﻮﺭﺕ‬ ‫ﮔﻮﺋﻴﻢ‪ :‬ﺑﻄﻮﺭﺋﻰ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ »ﺍِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺮﺍ ِﻓ ِﻖ« ﺣﺪ‪» ‬ﹶﺍ ‪‬ﻳ ِﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ« ﺍﺳﺖ ﻣﺜ ﹰ‬ ‫ﻣﻰﮔﻮﻳﻨﺪ ﻣﺄﻣﻮﺭﻳﺖ ﺧﻮﺩ ﺭﺍ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ﺷﺮﻳﻔﻪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻗﺐ = ﺭﻗﺒﻪ )ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ( ﻭ ﺭﻗﻮﺏ ﺑﻪ ﻣﻌﲎ ﺣﻔﻆ ﻭ ﺍﻧﺘﻈﺎﺭ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻗﺒﻪ ﻭ ﺍﻧﺘﻈﺎﺭ ﻭ ﻣﺮﺍﻗﺒﺖ ﻭ ﻣﺮﺍﻋﺎﺕ ﻭ ﳏﺎﻓﻈﺖ ﻧﻈﲑ ﻫﻢﺍﻧﺪ‪.‬‬ ‫ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ‪ :‬ﺭﻗﻴﺐ ﺭﺍ ﺣﺎﻓﻆ ﻭ ﻣﻨﺘﻈﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻌﲎ ﺟﺎﻣﻊ ﳘﺎﻥ ﳏﺎﻓﻈﺖ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﮔﺎﻫﻰ ﻣﻌﻨﺎﻯ ﺣﻔﻆ ﻭ ﻣﺮﺍﻋﺎﺕ ﻣﻨﻈﻮﺭ ﺍﺳـﺖ ﻣﺜـﻞ‬ ‫]ﺗﻮﺑﻪ‪ .[١٠:‬ﺩﺭﺑﺎﺭﻩ ﻫﻴﭻ ﻣﺆﻣﻦ ﻗﺮﺍﺑﱴ ﻭ ﭘﻴﻤﺎﱏ ﺭﺍ ﺣﻔﻆ ﻭ ﻣﺮﺍﻋﺎﺕ ﳕﻰﻛﻨﻨﺪ ]ﻧﺴﺎﺀ‪ .[١:‬ﺭﺍﺳﱴ ﺧﺪﺍ ﺑﺮ ﴰﺎ ﺣﺎﻓﻆ ﻭ ﻣﺮﺍﻗﺐ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﮔﺎﻫﻰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻧﺘﻈﺎﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﺘﻌﺎﻝ ﺑﺎﺷﺪ ﳓﻮ ]ﺩﺧﺎﻥ‪] .[٥٩:‬ﺩﺧﺎﻥ‪.[١٠:‬‬ ‫ﺭﻗﻴﺐ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ [٩٣:‬ﺑﻪ ﻣﻌﲎ ﻣﻨﺘﻈﺮ ﺍﺳﺖ‪.‬‬ ‫ﺗﺮﻗﹼﺐ‪ :‬ﺑﻪ ﻣﻌﲎ ﺍﻧﺘﻈﺎﺭ ﺍﺳﺖ )ﳎﻤﻊ ﺻﺤﺎﺡ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺍﺣﺘﺮﺍﺯ ﮔﻔﺘﻪ ]ﻗﺼﺺ‪ .[١٨:‬ﻳﻌﲎ ﻣﻮﺳﻰ ﺻﺒﺢ ﻛﺮﺩ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﺗﺮﺳﺎﻥ ﺑﻮﺩ ﻭ ﺍﻧﺘﻈﺎﺭ ﻣﻰﻛﺸﻴﺪ ﻛﻪ ﻗﺘﻞ ﻗﺒﻄﻰ ﭼﻪ ﺳﺮ ﻭ‬ ‫ﺻﺪﺍﺋﻰ ﺍﳚﺎﺩ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺁﻳﺎ ﺧﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻭ ﻛﺸﺘﻪ ﺍﺳﺖ ﻳﺎ ﻧﻪ؟ ]ﻗﺼﺺ‪ .[٢١:‬ﺍﺯ ﺷﻬﺮ ﺧﺎﺭﺝ ﺷﺪ ﻭ ﺑﻴﻤﻨﺎﻙ ﺑﻮﺩ ﻭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺖ ﻛﻪ ﺗﻌﻘﻴﺒﺶ ﻛﻨﻨﺪ‪.‬‬ ‫ﻭ ﺑﻘﻮﻝ ﺭﺍﻏﺐ ﺍﺯ ﺭﻭﺷﻦ ﺷﺪﻥ ﻗﻀﻴ‪‬ﻪ ﺍﺣﺘﺮﺍﺯ ﺩﺍﺷﺖ ﻭ ﻧﻴﺰ ﺍﺣﺘﺮﺍﺯ ﺩﺍﺷﺖ ﻛﻪ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻗﺒﻪ = ﮔﺮﺩﻥ‪ .‬ﻭﱃ ﺩﺭ ﻣﺘﻌﺎﺭﻑ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺑ‪‬ﺮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺃﺱ ﻭ ﻇﻬﺮ ﻣﺮﻛﻮﺏ ﺍﺭﺍﺩﻩ ﻣﻰﻛﻨﻨﺪ )ﺭﺍﻏﺐ( ]ﻧﺴﺎﺀ‪ .[٩٢:‬ﻫﺮ ﻛﻪ ﻣﺆﻣﲎ ﺭﺍ ﺑﻪ ﺧﻄﺎ ﺑﻜﺸﺪ ﺑﺮ ﺍﻭﺳﺖ ﺁﺯﺍﺩ‬ ‫ﻛﺮﺩﻥ ﻳﻚ ﺑﻨﺪﻩ ﻣﺆﻣﻦ‪.‬‬ ‫ﺍﻃﻼﻕ ﺭﻗﺒﻪ ﺑﺮ ﳑﻠﻮﻙ ﺗﺴﻤﻴﻪ ﺷﲕ ﺑﻪ ﻧﺎﻡ ﺍﺷﺮﻑ ﺍﺟﺰﺍﺀ ﺁﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﲨﻊ ﺁﻥ ﺭﻗﺎﺏ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ .[٦٠:‬ﻣﻨﻈﻮﺭ ﻏﻼﻣﺎﻥ ﻭ ﻛﻨﻴﺰﺍﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎﻝ ﺯﻛﻮﺓ ﺁﺯﺍﺩ ﻣﻰﺷﻮﻧﺪ ﺩﺭ ﺁﻳﻪ‬ ‫]ﳏﻤ‪‬ﺪ‪ .[٤:‬ﻣﻨﻈﻮﺭ ﮔﺮﺩﻥﻫﺎ ﺍﺳﺖ‪.‬‬

‫_______________________________________________‬ ‫ﺭﻗﺪ = ﺧﻮﺍﺑﻴﺪﻥ‪» .‬ﺭﻗﺪ ﺭﻗﺪﹰﺍ‪:‬ﻧﺎﻡ« )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﺭﻗﺎﺩ ﺭﺍ ﺧﻮﺍﺏ ﺭﺍﺣﺖ ﻭ ﻛﻢ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﻛﻬﻒ‪ .[١٨:‬ﺭﻗﻮﺩ ﲨﻊ ﺭﺍﻗﺪ ﺍﺳﺖ ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﺑﻴﺪﺗﮋﺍﺭ ﭘﻨﺪﺍﺷﱴ ﺣﺎﻝ ﺁﻥ ﻛﻪ ﺭﺍﺣﺖ‬ ‫ﺧﻔﺘﮕﺎﻥ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ ﻋﻠﺖ ﺍﻳﻨﻜﻪ ﺧﻮﺍﺏ ﺭﺍﺣﺖ ﻭ ﻃﻮﻳﻞ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺭﻗﺎﺩ )ﺧﻮﺍﺏ ﺭﺍﺣﺖ ﻭ ﻛﻢ( ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﭼﻮﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﮔﺸﺎﻥ ﻛﻢ ﺑﻮﺩ‪ .‬ﻣﺮﻗﺪ ﺑﻪ ﻣﻌﲎ ﻣﻀﺠﻊ ﻭ ﺧﻮﺍﺑﮕﺎﻩ‬ ‫ﺍﺳﺖ ]ﻳﺲ‪ .[٥٢:‬ﺍﻯ ﻭﺍﻯ ﺑﺮ ﻣﺎ ﻛﻰ ﻣﺎ ﺭﺍ ﺍﺯ ﺧﻮﺍﺑﮕﺎﳘﺎﻥ ﺑﺮﺍﻧﮕﻴﺨﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻗﺒﻮﺭ ﺭﺍ ﺧﻮﺍﺑﮕﺎﻩ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻗﻢ = ﻧﻮﺷﱳ‪ .‬ﻭ ﻧﻘﻄﻪ ﮔﺬﺍﺷﱳ ﻭ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺧﻂﹼ ﻏﻠﻴﻆ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻄﻪ ﮔﺬﺍﺷﱳ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﻧﻮﺷﱳ ﺗﺮﲨﻪ ﻣﻰﻛﻨﺪ ﻭ ﻧﻴﺰ‬ ‫ﳎﻤﻊ ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ‪.‬‬ ‫]ﻣﻄﻔﹼﻔﲔ‪ [٧:‬ﻭ ﺁﻳﻪ ‪٨‬ﻭ‪٩‬ﻭ‪١٨‬ﻭ‪١٩‬ﻭ‪ ٢٠‬ﳘﲔ ﺳﻮﺭﻩ‪.‬‬ ‫ﻼ ﻣﻬﻨﺪﺳﻰ ﻛﻪ ﻛﺎﺭﺧﺎﻧﻪﺍﻯ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﻗﻮﻡ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﳎﺴ‪‬ﻢ ﺷﺪﻥ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﺑﻄﻮﺭﻳﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺑﻪ ﺧﺼﻮﺻﻰ ﺍﺳﺖ ﻧﻪ ﻛﺎﻏﺬ ﻳﺎ ﭘﺎﺭﭼﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻣﺜ ﹰ‬ ‫ﺭﺍ ﻧﺼﺐ ﻣﻰﻛﻨﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻓﻼﻥ ﻣﻮﺗﻮﺭ ﺭﺍ ﺩﺭ ﻓﻼﻥ ﺟﺎ ﻧﻮﺷﺖ ﻭ ﻓﻼﻥ ﻟﻮﻟﻪ ﺭﺍ ﺩﺭ ﻓﻼﻥ ﺟﺎ )ﻳﻌﲎ ﮔﺬﺍﺷﺖ ﻭ ﻧﺼﺐ ﻛﺮﺩ(‪.‬‬ ‫ﻛﺘﺎﺏ ﻭ ﺍﻋﻤﺎﻝ ﻓﺎﺟﺮﺍﻥ ﺩﺭ ﺳﺠ‪‬ﲔ ﺍﺳﺖ ﻭ ﺳﺠ‪‬ﲔ ﻛﺘﺎﰉ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻋﻤﺎﻝ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﻋﻤﺎﻝ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻋﻠﻴ‪‬ﻮﻥ‪.‬‬ ‫ﺏ ﺍﻟﹾ ﹸﻔﺠ‪‬ﺎ ِﺭ« ﺍﺳﺖ ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ »ﻭ ﻫﻮ ﻛﺘﺎﺏ ﻣﺮﻗﻮﻡ«‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﳎﻤﻊ »ﻛِﺘﺎﺏ‪ ‬ﻣﺮ‪‬ﻗﹸﻮﻡ‪ «‬ﺗﻔﺴﲑ »ﺳﺠ‪‬ﲔ« ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺳﺠ‪‬ﲔ ﻛﺘﺎﺏ ﻣﺮﻗﻮﻡ ﳕﻰﺑﺎﺷﺪ ﺑﻠﻜﻪ ﺁﻥ ﺗﻔﺴﲑ ﻛﺘﺎﺏ ﺩﺭ »ِﺍﻥﱠ ﻛِﺘﺎ ‪‬‬ ‫ﺍﺳﺖ ﻭﱃ ﺁﻥ ﻃﻮﺭ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺳﺠﲔ ﺭﺍ ﻛﺘﺎﺏ ﺩﺍﻧﺴﱳ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ‪.‬‬ ‫]ﻛﻬﻒ‪.[٩:‬‬ ‫ﺭﻗﻴﻢ ﺑﻪ ﻣﻌﲎ ﻣﺮﻗﻮﻡ ﻭ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﺍﺻﺤﺎﺏ ﺭﻗﻴﻢ ﳘﺎﻥ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺍﺳﺖ ﻋﻠﺖ ﺍﻳﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺎﻡ ﻭ ﺣﻜﺎﻳﺖ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻟﻮﺣﻰ ﻧﻮﺷﺘﻨﺪ ﻭ ﺍﺻﺤﺎﺏ ﺭﻗﻴﻢ ﺧﻮﺍﻧﺪﻧﺪ ﻋﻴﺎﺷﻰ ﺩﺭ‬ ‫ﺗﻔﺴﲑ ﺧﻮﺩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ‪:‬‬ ‫ﻒ ‪‬ﻭ ﺍﻟﺮ‪‬ﻗﻴ ِﻢ«‪.‬‬ ‫ﺏ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬ ‫ﺁ‪‬ﺎ ﻗﻮﻣﻰ ﺑﻮﺩﻧﺪ ﻓﺮﺍﺭ ﻛﺮﺩﻧﺪ ﺷﺎﻩ ﺯﻣﺎﻥ ﻧﺎﻡ ﻭ ﻧﺎﻡ ﭘﺪﺭﺍﻥ ﻭ ﻧﺎﻡ ﻋﺸﺎﻳﺮ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺻﺤﻴﻔﻪﻫﺎﻯ ﻓﻠﺰﻯ ﻧﻮﺷﺖ ﺁﻥ ﺍﺳﺖ ﻗﻮﻝ ﺧﺪﺍ »ﹶﺍﺻ‪‬ﺤﺎ ‪‬‬ ‫ﻃﱪﺳﻰ ﺍﺯ ﲨﻠﻪ ﺍﻗﻮﺍﻝ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ‪ :‬ﺭﻗﻴﻢ ﻟﻮﺣﻰ ﺍﺳﺖ ﺍﺯ ﺳﻨﮓ ﻛﻪ ﻗﺼ‪‬ﻪ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺭﺍ ﺩﺭ ﺁﻥ ﻭ ﺩﺭ ﺑﺎﺏ ﻏﺎﺭ ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﻳﻀ ﹰﺎ ﺍﻳﻦ ﺍﺯ ﺍﻗﻮﺍﱃ ﺍﺳﺖ ﻛـﻪ ﺩﺭ‬ ‫ﻛﺸﺎﻑ ﻛﺮﺩﻩ ﻭﱃ ﮔﻮﻳﺪ‪ :‬ﻟﻮﺡ ﺍﺯ ﻓﻠﺰ ﺑﻮﺩ‪.‬‬ ‫ﻭ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﻗﻴﻢ ﻧﺎﻡ ﺳﮕﺸﺎﻥ ﺑﻮﺩ ﻭ ﻧﻴﺰ ﺭﻗﻴﻢ ﻧﺎﻡ ﺑﻴﺎﺑﺎﱏ ﺍﺳﺖ ﻛﻪ ﻛﻬﻒ ﺩﺭ ﺁﻥ ﺑﻮﺩ ﻭ ﺍﻳﻀﹰﺎ ﺭﻗﻴﻢ ﻧﺎﻡ ﻛﻮﻫﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻏﺎﺭ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﻭ ﺍﻳﻀ ﹰﺎ ﺭﻗﻴﻢ ﻧﺎﻡ ﺷـﻬﺮ‬ ‫ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺍﺳﺖ )ﳎﻤﻊ ‪ -‬ﻛﺸﺎﻑ( ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺁﻥ ﻟﻮﺡ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺧﺰﺍﺋﻦ ﭘﺎﺩﺷﺎﻫﺎﻥ ﳏﻔﻮﻅ ﺑﻮﺩ‪ .‬ﻭ ﻧﻴﺰ ﻃﱪﺳﻰ ﻗﻮﻝ ﺩﻳﮕﺮﻯ ﺩﺭﺑﺎﺭﻩ ﺭﻗﻴﻢ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ‬ ‫ﺍﺻﺤﺎﺏ ﺭﻗﻴﻢ ﻏﲑ ﺍﺯ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﳘﺎﻥ ﺳﻪ ﻧﻔﺮﻧﺪ ﻛﻪ ﺑﻐﺎﺭﻯ ﺭﻓﺘﻨﺪ ﻭ ﺑﺎﺏ ﻏﺎﺭ ﻣﺴﺪﻭﺩ ﮔﺮﺩﻳﺪ ﺩﻋﺎ ﻛﺮﺩﻧﺪ ﺧﺪﺍﻭﻧﺪ ﳒﺎﺗﺸﺎﻥ ﺩﺍﺩ‪.‬‬ ‫ﻗﻀﻴ‪‬ﻪ ﺁﻥ ﺳﻪ ﻧﻔﺮ ﺭﺍ ﺷﻴﻌﻪ ﻭ ﺳﻨ‪‬ﻰ ﺩﺭ ﻛﺘﺎ‪‬ﺎﻯ ﺧﻮﺩ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﺝ ‪ ٢‬ﺍﻣﺎﱃ ﺷﻴﺦ ﻃﻮﺳﻰ ﺟﺰﺀ ‪ ١٢‬ﺣﺪﻳﺚ ‪ ٢٦‬ﺍﺳﺖ‪.‬‬ ‫ﻭﱃ ﺍﻳﻦ ﻗﻮﻝ ﺑﻌﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻓﻘﻂ ﺣﺎﻻﺕ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﺍﮔﺮ ﺍﺻﺤﺎﺏ ﺭﻗﻴﻢ ﻏﲑ ﺍﺯ ﺁ‪‬ﺎ ﺑﻮﺩﻧﺪ ﻻﺯﻡ ﺑﻮﺩ ﺍﺯ ﺁ‪‬ﺎ ﻫﻢ ﺫﻛﺮﻯ ﺑﻪ ﻣﻴﺎﻥ ﺁﻳﺪ‪.‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺍﺻﺤﺎﺏ ﺭﻗﻴﻢ ﳘﺎﻥ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺍﻧﺪ ﻭ ﺩﺭ ﺭﺩ‪ ‬ﺩﻭ ﻗﺼ‪‬ﻪ ﻭ ﺩﻭ ﮔﺮﻭﻩ ﺑﻮﺩﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺟﺪ‪‬ﹰﺍ ﺑﻌﻴﺪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻛﻼﻡ ﺑﻠﻴﻎ ﺧﻮﺩ ﺑﻪ ﺩﻭ ﻃﺎﺋﻔﻪ ﺍﺷﺎﺭﻩ‬ ‫ﻼ ﺍﺷﺎﺭﻩ ﻧﻜﻨﺪ‪.‬‬ ‫ﻛﻨﺪ ﻭ ﺩﺭ ﻳﻜﻰ ﺑﻪ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﮔﻮﻳﺪ ﻭ ﺑﻪ ﺩﻳﮕﺮﻯ ﻧﻪ ﺍﲨﺎ ﹰﻻ ﻭ ﻧﻪ ﺗﻔﺼﻴ ﹰ‬ ‫_______________________________________________‬ ‫ﺭﻗﻰ = ﺑﺎﻻ ﺭﻓﱳ ]ﺍﺳﺮﺍﺀ‪ .[٩٣:‬ﻳﺎ ﺩﺭ ﺁﲰﺎﻥ ﺑﺎﻻ ﺭﻭﻯ ﻭ ﺑﻪ ﺑﺎﻻ ﺭﻓﺘﻨﺖ ﻫﺮﮔﺰ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﱘ ﺗﺎ ﻛﺘﺎﰉ ﺑﺮ ﻣﺎ ﺑﻴﺎﻭﺭﻯ ﻛﻪ ﺁﻥ ﺭﺍ ﲞﻮﺍﻧﻴﻢ‪.‬‬ ‫ﺍﺭﺗﻘﺎﺀ‪ :‬ﺩﺭﺟﻪ ﺩﺭﺟﻪ ﺑﺎﻻ ﺭﻓﱳ ﺍﺳﺖ )ﳎﻤﻊ( ﻭﱃ ﺟﻮﻫﺮﻯ ﻭ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﺑﺎﻻ ﺭﻓﱳ ﻣﻰﺩﺍﻧﺪ ]ﺹ‪ .[١٠:‬ﻳﺎ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﺣﻜﻮﻣﺖ ﻭ ﺯﻣﲔ ﻭ ﺁﻧﭽﻪ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺍﺳﺖ؟ ﭘﺲ‬ ‫ﺩﺭ ﺍﺑﻮﺍﺏ ﺁﲰﺎﻥ ﺑﺎﻻ ﺭﻭﻧﺪ ﻳﺎ ﺑﻪ ﺍﺳﺒﺎﺏ ﻭ ﻋﻠﻞ ﻣﺘﻮﺳﻞ ﺷﻮﻧﺪ ﻳﺎ ﺍﺯ ﺁﻣﺪﻥ ﻭﺣﻰ ﺟﻠﻮﮔﲑﻯ ﳕﺎﻳﻨﺪ‪.‬‬ ‫ﻕ« ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ ٦‬ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﺮ ﺁﻧﻜﻪ ﺑـﺎﻻ‬ ‫ﺖ ﺭﺍ ٍ‬ ‫* ]ﻗﻴﺎﻣﺔ‪ .[٢٧-٢٦:‬ﺭﻗﻰ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ )ﺻﺤﺎﺡ( ﺭﺍﻕ ﺍﺳﻢ ﻓﺎﻋﻞ ﺑﻪ ﻣﻌﲎ ﺑﺎﻻ ﺑﺮﻧﺪﻩ ﺍﺳﺖ » ‪‬ﻭ ﻗﻴ ﹶﻞ ‪‬ﻣ ‪‬‬ ‫ﺑﺮﻧﺪﻩ ﻭ ﲪﺎﻳﺖ ﻛﻨﻨﺪﻩ ﻧﺪﺍﺭﺩ‪ .‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻛﻴﺴﺖ ﻛﻪ ﺩﺋﻜﺘﺮ ﻭ ﺷﻔﺎ ﺩﻫﻨﺪﻩ ﺍﻭ ﺑﺎﺷﺪ ﻭ ﺭﺍﻏﺐ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﻰ ﺭﻭﺡ ﺍﻭ ﺭﺍ ﺑﺎﻻ ﻣﻰﺑﺮﺩ ﻣﻼﺋﻜﻪ ﺭﲪﺖ ﻳﺎ ﻋﺬﺍﺏ‪.‬‬ ‫ﻕ« ﻛﻠﻤﻪ‬ ‫ﻕ«ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻭ » ‪‬ﻣ ‪‬ﻦ ﺭﺍ ٍ‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﺑﺎﺷﺪ ﭼﻨﺎﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻭﺍﻗﻌﺔ‪ .[٨٧-٨٣:‬ﺑﻪ ﺟﺎﻯ »‪‬ﺗﺮ‪‬ﺟِﻌ‪‬ﻮﻧ‪‬ﻬﺎ« ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ » ‪‬ﻭ ﻗﻴ ﹶﻞ ‪‬ﻣ ‪‬ﻦ ﺭﺍ ٍ‬ ‫ﻳﺄﺱ ﺍﺳﺖ ﻳﻌﲎ ﺷﻔﺎ ﺩﻫﻨﺪﻩ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺗﺮﺍﻗﻰ ﲨﻊ ﺗﺮﻗﻮﻩ ﺑﻪ ﻣﻌﲎ ﮔﻠﻮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ ﻣﻘﺪﻡ ﺣﻠﻖ ﺩﺭ ﺑﺎﻻﻯ ﺳﻴﻨﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻋﻠﺖ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﻔﺲ ﺍﺯ ﺁﻥ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﺑﺎﻻ ﻣﻰﺁﻳﺪ )ﳎﻤﻊ( ﻣﻌﲎ ﺁﻳﻪ‪:‬‬ ‫ﺣﻘﹰﺎ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺟﺎﻥ ﺑﮕﻠﻮ ﺭﺳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻰ ﺷﻔﺎ ﺩﻫﻨﺪﻩ ﻭ ﻳﺎ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻗﻴﺐ = ﺍﺯ ﺍﲰﺎﺉ ﺣﺴﻨﺎﻯ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﺣﺎﻓ ﻆ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻃﱪﺳﻰ ﮔﻮﻳﺪ‪ :‬ﺣﺎﻓﻈﻰ ﻛﻪ ﻫﻴﭻ ﭼﻴﺰ ﺍﺯ ﺍﻭ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ ﺻﺪﻭﻕ ﺩﺭ ﺗﻮﺣﻴﺪ ﺧﻮﺩ ﮔﻔﺘﻪ‪ :‬ﺭﻗﻴﺐ ﻳﻌﲎ‬ ‫ﺣﺎﻓﻆ ﻭ ﻓﻌﻴﻞ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺭﻗﻴﺐ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﺭ ﺳﻪ ﳏﻞ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻛﻪ ﻧﻘﻞ ﻣﻰﺷﻮﺩ‪] :‬ﻧﺴﺎﺀ‪] .[١:‬ﺍﺣﺰﺍﺏ‪] .[٥٢:‬ﻣﺎﺋﺪﻩ‪ .[١١٧:‬ﺩﻗﹼﺖ ﺩﺭ ﻫﺮ ﺳﻪ ﺁﻳﻪ ﺭﻭﺷﻦ‬ ‫ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﻗﻴﺐ ﺑﻪ ﻣﻌﲎ ﺣﺎﻓﻆ ﻭ ﻋﺎﱂ ﺑﻪ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻧﻪ ﻣﻄﻠﻖ ﺣﺎﻓﻆ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻳﻦ ﺯﻳﺪ ﻧﻘﺎ ﺷﺪﻩ ﻛﻪ ﺭﻗﻴﺐ ﺑﻪ ﻣﻌﲎ ﻋﺎﱂ ﺍﺳﺖ ﻭ ﮔﻔﺘﻪ ﺣﺎﻓﻆ ﺑﺎ ﻋﺎﱂ ﻣﺘﻘﺎﺭﺏﺍﻧﺪ‪.‬‬ ‫ﺏ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ِﻋ ﹾﻠ ‪‬ﻢ ﺷ‪‬ﲕ ٍﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ِﺑ ﹸﻜﻞﱢ ﺷ‪‬ﻴ‪‬ﻰ ٍﺀ ﻣ‪‬ﺤﻴﻂﹲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻋ‪‬ﻠﻰ ﹸﻛﻞﱢ ﺷ‪‬ﻴ‪‬ﻰ ٍﺀ ﺭ‪‬ﻗ ‪‬ﻴﺐ‪ «‬ﺍﻳﻦ ﻛﻼﻡ ﻧﻴﺰ ﻣﺆﻳﺪ ﻣﻄﻠﺐ ﻓﻮﻕ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻋﺎﻯ ‪ ٤٧‬ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ »ﻻ ‪‬ﻳ ‪‬ﻌ ‪‬ﺰ ‪‬‬ ‫ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺭﻗﻴﺐ ﺍﺳﺖ ﻳﻌﲎ ﺣﺎﻓﻆ ﲤﺎﻡ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻭ ﭼﻴﺰﻯ ﺍﺯ ﺍﻭ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﻕ‪ .[١٨:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﻗﻴﺐ ﺣﺎﻓﻆ ﻭ ﺿﺎﺑﻂ ﺍﻋﻤﺎﻝ ﻭ ﻛﻠﻤﺎﺕ ﺍﺳﺖ‪.‬‬

‫_______________________________________________‬ ‫ﺭﻛﺪ = ﺍﻳﺴﺘﺎﺩﻥ‪] .‬ﺷﻮﺭﻯ‪ .[٣٣:‬ﺭﻭﺍﻛﺪ ﲨﻊ ﺭﺍﻛﺪ ﻳﺎ ﺭﺍﻛﺪﻩ ﺍﺳﺖ ﺩﺭ »ﲝﺮ«‪ .‬ﮔﺬﺷﺖ ﻛﻪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺍﻛﺪ ‪‬ﺮﻫﺎﻯ ﺩﺭﻳﺎﺋﻰ ﺍﺳﺖ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﺭﻭﺍﻛﺪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻛﺰ = )ﺑﻜﺴﺮ ﺍﻭﻝ( ﺻﻮﺕ ﺧﻔﻰ )ﻛﻤﺘﺮﻳﻦ ﺻﺪﺍ( ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ ]ﻣﺮﱘ‪ .[٩٨:‬ﭼﻪ ﺑﺴﺎ ﺍﺯ ﻣﺮﺩﻣﻰ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺁ‪‬ﺎ ﻫﻼﻙ ﻛﺮﺩﱘ ﺁﻳﺎ ﻛﺴﻰ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ‬ ‫ﻣﻰﺑﻴﲎ ﻭ ﻳﺎ ﻛﻤﺘﺮﻳﻦ ﺻﺪﺍﺋﻰ ﺍﺯ ﺁ‪‬ﺎ ﻣﻰﺷﻨﻮﻯ؟! ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻛﺲ = )ﺑﻪ ﻓﺘﺢ ﺭ( ﺳﺮﻧﮕﻮﻥ ﻛﺮﺩﻥ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪» :‬ﻗﻠﺐ ﺍﻟﺸﲕﺀ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭ ﺭﺩ‪‬ﺍ ﻭ ﻟﻪ ﺍﱃ ﺁﺧﺮﻩ« ﺭﻛﺲ ﻭ ﺍﺭﻛﺲ ﻫﺮ ﺩﻭ ﺑﻴﻚ ﻣﻌﲎ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻧﺴﺎﺀ‪.[٨٨:‬‬ ‫ﻳﻌﲎ ﭼﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺩﻭ ﮔﺮﻭﻩ ﺷﺪﻩﺍﻳﺪ ﮔﺮﻭﻫﻰ ﺻﻼﺡ ﺭﺍ ﺩﺭ ﻣﺪﺍﺭﺍ ﺑﺎ ﺁﻧﻜﻪ ﻣﻰﺩﺍﻧﺪ ﻭ ﮔﺮﻭﻫﻰ ﺑﻪ ﺑﻴﺰﺍﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﺩﻋﻮﺕ ﻣﻰﻛﻨﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺳﺮﻧﮕﻮﻥ ﺷﺎﻥ ﻛﺮﺩﻩ )ﺩﻳﮕﺮ‬ ‫ﺑﻪ ﻫﺪﺍﻳﺖ ﺑﺮ ﳕﻰﮔﺮﺩﻧﺪ( ]ﻧﺴﺎﺀ‪ .[٩١:‬ﻫﺮ ﻭﻗﺖ ﺑﻪ ﻓﺘﻨﻪ ﺭﺍﻧﺪﻩ ﺷﻮﻧﺪ ﺑﻪ ﺳﺮ ﺩﺭ ﺁﻥ ﺍﻓﺘﻨﺪ )ﻭ ﻃﺎﻟﺐ ﺁﻥ ﺑﺎﺷﻨﺪ( ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٧٩‬ﺁﻣﺪﻩ »ﻭ‪‬ﺍﺭ‪‬ﺗِﻜﺎ ِﺳ ِﻬ ‪‬ﻢ ﻓِﻰ ﺍﻟـﻀ‪‬ﻼ ِﻝ ‪‬ﻭ‬ ‫ﺱ« ﺍﻳﻦ ﺷﺨﺺ ﻋﻮﺽ ﺷﺪﻩ ﺍﺯ ﻓﻄﺮ‬ ‫ﺴ ‪‬ﻢ ﺍﻟﹾ ‪‬ﻤﺮ‪‬ﻛﹸﻮ ِ‬ ‫ﺠ‪‬‬ ‫ﺱ ‪‬ﻭ ﺍﹾﻟ ِ‬ ‫ﺺ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﻜﹸﻮ ِ‬ ‫ﺨ ِ‬ ‫ﺍﻟﹾﻌ‪‬ﻤﻰ« ﻳﻌﲎ ﺳﺮﻧﮕﻮﻥ ﺷﺪﻥ ﺷﺎﻥ ﺩﺭ ﮔﻤﺮﺍﻫﻰ ﻭ ﺳﺮ ﮔﺮﺩﺍﱏ‪ .‬ﻭ ﺩﺭ ﻧﺎﻣﻪ ‪ ٤٥‬ﺩﺭﺑﺎﺭﻩ ﻣﻌﺎﻭﻳﻪ ﻓﺮﻣﻮﺩﻩ »ﻫﺬﹶﺍ ﺍﺷ‪ ‬‬ ‫ﺗﻮﺣﻴﺪ ﻭﺍﻳﻦ ﺟﺴﺪ ﺳﺮﻧﮕﻮﻥ ﺷﺪﻩ ﻭ ﻣﻘﻠﻮﺏ ﺍﻟﻔﻜﺮ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻛﺾ = ﺑﻪ ﻓﺘﺢ )ﺭ( ﭘﺎ ﺑﻪ ﺯﻣﲔ ﺯﺩﻥ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺯﺩﻥ ﭘﺎ ﺑﻪ ﺯﻣﲔ ﺍﺳﺖ ﻫﺮ ﮔﺎﻩ ﺑﻪ ﺳﻮﺍﺭ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﻮﺩ ﻣﻨﻈﻮﺭ ﺩﻭﺍﻧﺪﻥ ﺍﺳﺐ ﺍﺳﺖ ﻣﺜﻞ ﺭﻛﻀﺖ ﺍﻟﻔﺮﺱ‪ .‬ﻭ ﭼﻮﻥ ﺑﻪ ﺭﺍﻩ‬ ‫ﺭﻭﻧﺪﻩ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﻮﺩ ﻣﻨﻈﻮﺭ ﺭﺍﻩ ﺭﻓﱳ ﺍﺳﺖ ]ﺹ‪ .[٤٢:‬ﭘﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﺯﻥ ﻭ ﺑﺎ ﭘﺎﻳﺖ ﺭﺍﻩ ﺑﺮﻭ ﺍﻳﻦ )ﭼﺸﻤﻪ( ﺷﺴﺘﺸﻮ ﮔﺎﻩ ﺍﺳﺖ ﻭ ﺧﻨﻚ ﻭ ﺁﺷﺎﻣﻴﺪﱏ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‬ ‫ﻛﻪ ﺍﻳ‪‬ﻮﺏ ﻃﺎﻗﺖ ﺭﺍﻩ ﺭﻓﱳ ﻧﺪﺍﺷﺖ ﻭ ﺧﺪﺍ ﺑﻪ ﻭﻯ ﺗﻮﺟ‪‬ﻪ ﻓﺮﻣﻮﺩﻩ ﻭ ﻧﲑﻭ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩ ﭘﺎ ﺑﻪ ﺯﻣﲔ ﺯﻥ‪.‬‬ ‫* ]ﺍﻧﺒﻴﺎﺀ‪.[١٢:‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺭﻛﺾ ﺩﺭ ﺁﻳﻪ ﻓﺮﺍﺭ ﻛﺮﺩﻥ ﻭ ﮔﺮﳜﱳ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﻋﺬﺍﺏ ﻣﺎ ﺭﺍ ﺍﺣﺴﺎﺱ ﻛﺮﺩﻧﺪ ﺁﻧﮕﺎﻩ ﺍﺯ ﺩﻳﺎﺭﺷﺎﻥ ﻣﻰﮔﺮﳜﺘﻨﺪ ﻧﮕﺮﻳﺰﻳﺪ‪...‬‬ ‫_______________________________________________‬ ‫ﺭﻛﻊ = ﺭﻛﻊ ﻭ ﺭﻛﻮﻉ‪ ،‬ﺧﻢ ﺷﺪﻥ ﻭ ﺳﺮ ﭘﺎﺋﲔ ﺁﻭﺭﺩﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪ :‬ﺭﻛﻮﻉ ﺑﻪ ﻣﻌﲎ ﺍﳓﻨﺎﺀ ﺍﺳﺖ ﻭ ﺭﻛﻮﻉ ﳕﺎﺯ ﺍﺯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ »ﺭﻛﻊ ﺍﻟﺸﻴﺦ« ﻳﻌﲎ ﻗﺎﻣﺘﺶ ﺍﺯ ﭘﲑﻯ‬ ‫ﺧﻢ ﺷﺪ‪.‬‬ ‫ﺭﻛﻮﻉ ﳕﺎﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻗﺪﺭﻯ ﺧﻢ ﺷﻮﺩ ﺗﺎ ﺁﮔﺮ ﲞﻮﺍﻫﺪ ﺩ‪‬ﺎ ﺑﻪ ﺯﺍﻧﻮ ﺑﺮﺳﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﻛﻮﻉ ﺑﻪ ﻣﻌﲎ ﺧﻢ ﺷﺪﻥ ﺍﺳﺖ ﮔﺎﻫﻰ ﺩﺭ ﻫﻴﺌﺖ ﳐﺼﻮﺹ ﳕﺎﺯ ﻭ ﮔﺎﻫﻰ ﺩﺭ ﺗﺬﻟﻞ ﻭ‬ ‫ﺗﻮﺍﺿﻊ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺧﻮﺍﻩ ﺗﺬﻟﻞ ﺩﺭ ﻋﺒﺎﺩﺕ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁﻥ‪ .‬ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٣‬ﺑﻘﺮﻩ ﮔﻮﻳﺪ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﺧﻀﻮﻉ ﻣﻰﺑﺎﺷﺪ ]ﻣﺎﺋﺪﻩ‪ .[٥٥:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﻛﻮﻉ ﺭﻛﻮﻉ ﳕﺎﺯ ﻭ » ‪‬ﻫ ‪‬ﻢ‬ ‫ﺭﺍﻛِﻌﻮ ﹶﻥ« ﲨﻠﻪ ﺣﺎﻟﻴ‪‬ﻪ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤٣:‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺳﺠﻮﺩ ﳕﺎﺯ ﺩﺭ ﻣﺬﻫﺐ ﻧﺼﺎﺭﻯ ﭘﻴﺶ ﺍﺯ ﺭﻛﻮﻉ ﺑﻮﺩﻩ ﺍﺳﺖ ﻟﺬﺍ ﺳﺠﻮﺩ ﺟﻠﻮﺗﺮ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻣﺎﻧﻨﺪ ﳕﺎﺯ ﺩﺭ ﺍﺳﻼﻡ ﺩﺍﻧﺴﺘﻪ ﻭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﻭ ﺩﻻﻟﺖ ﺑﺮ‬ ‫ﺍﺷﺘﺮﺍﻙ ﺩﺍﺭﺩ ﻧﻪ ﺗﺮﺗﻴﺐ‪ .‬ﻭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﲨﻠﻪ ﻣﻄﻴﻌﺎﻥ ﺑﺎﺵ ﻧﻪ ﺑﺎ ﺁ‪‬ﺎ ﳕﺎﺯ ﲞﻮﺍﻥ ﻭ ﺑﻌﻀﻰ ﳕﺎﺯ ﲨﺎﻋﺖ ﻭ ﺑﻌﻀﻰ ﺑﺎ ﳕﺎﺯﮔﺰﺍﺭﺍﻥ ﳕﺎﺯ ﲞﻮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬ ‫* ]ﻣﺮﺳﻼﺕ‪] ،[٤٨:‬ﺹ‪ .[٢٤:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭﻛﻮﻉ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺗﺬﻟﻞ ﻭ ﺗﻮﺍﺿﻊ ﺍﺳﺖ‪.‬‬ ‫* ]ﻓﺘﺢ‪ .[٢٩:‬ﺭﻛﹼﻊ ﲨﻊ ﺭﺍﻛﻊ ﻭ ﺳﺠ‪‬ﺪ ﲨﻊ ﺳﺎﺟﺪ ﺍﺳﺖ ﻭ ﺭﻛﹼﻊ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺑﻘﺮﻩ‪ ،١٢٥:‬ﺣﺞ‪ ،٢٦:‬ﻓﻨﺢ‪.٢٩:‬‬ ‫_______________________________________________‬ ‫ﺭﻛﻢ = )ﺑﻪ ﻓﺘﺢ ﺭ( ﺭﻭﻯ ﻫﻢ ﲨﻊ ﻛﺮﺩﻥ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺷﻰﺀ ﺭﺍ ﺑﺎﻻﻯ ﺑﻌﻀﻰ ‪‬ﺎﺩﻥ )ﳎﻤﻊ ‪ -‬ﺍﻗﺮﺏ( ﻭ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﻣﺘﺮﺍﻛﻢ ﺷﺪﻥ ﺍﺑﺮ ﻭ ﻏﲑﻩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﻃﻮﺭ‪.[٤٤:‬‬ ‫ﺳﺤﺎﺏ ﻣﺮﻛﻮﻡ ﻳﻌﲎ ﺍﺑﺮﻫﺎﻯ ﻣﺘﺮﺍﻛﻢ ]ﻧﻮﺭ‪ .[٤٣:‬ﺭﻛﺎﻡ ﺑﻪ ﻣﻌﲎ ﻣﺮﻛﻮﻡ ﻭ ﻣﺘﺮﺍﻛﻢ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﺍﺑﺮﻯ ﺭﺍ ﻣﲑﺍﻧﺪ ﺳﭙﺲ ﻣﻴﺎﻥ ﺁﻥ ﭘﻴﻮﺳﺘﮕﻰ ﻣﻰﺩﻫﺪ ﺳﭙﺲ ﺁﻥ ﺭﺍ ﻣﺘﺮﺍﻛﻢ ﻣﻰﻛﻨﺪ‪.‬‬ ‫* ]ﺍﻧﻔﺎﻝ‪.[٣٧:‬‬ ‫ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻧﻔﺎﻕ ﻛﻔﺎﺭ ﺑﺮﺍﻯ ﺑﺎﺯ ﺩﺍﺷﱳ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻃﻴ‪‬ﺐ ﻣﺎﱃ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺧﺮﺝ ﺷﺪﻩ ﻭ ﺍﺯ ﺧﺒﻴﺚ ﻣﺎﱃ ﻛﻪ ﺑﺮﺍﻯ ﺑﺎﺯ ﺩﺍﺷﱳ ﺍﺯ ﺭﺍﻩ‬ ‫ﺧﺪﺍ ﻣﺼﺮﻑ ﺷﺪﻩ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻥ ﳘﻪ ﻣﺎﳍﺎ ﺩﺭ ﺟﻬﻨ‪‬ﻢ ﺭﻭﻯ ﻫﻢ ﺍﻧﺒﺎﺷﺘﻪ ﺷﺪﻩ ﻭ ﺑﻪ ﺷﻜﻞ ﺗﻮﺩﻩﺍﻯ ﺍﺯ ﻋﺬﺍﺏ ﺩﺭ ﻣﻰﺁﻳﺪ ﻭ ﺑﻪ ﺟﺎﻥ ﺻﺎﺣﺒﺎﻥ ﻣﺎﻝ ﻣﻰﺍﻓﺘﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑـﺎﺭﻩ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﹾﺨﺎ ِﺳﺮ‪‬ﻭ ﹶﻥ« ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺑﻪ »ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ ﻛﹶ ﹶﻔﺮ‪‬ﻭﺍ ﻳ‪‬ﻨ‪‬ﻔِﻘﹸﻮ ﹶﻥ ﺍﹶﻣ‪‬ﻤﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻟِﻴ‪‬ﺼ‪‬ﺪ‪‬ﻭﺍ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺒﻴ ِﻞ ﺍﻟﻠﹼ ِﻪ« ﺭﺍﺟﻊ ﺍﺳﺖ‪.‬‬ ‫ﺍﻧﺪﻭﺧﱳ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﺁﻣﺪﻩ ]ﺗﻮﺑﻪ‪ .[٣٥:‬ﻋﻠﻰ ﻫﺬﺍ ﲨﻠﻪ »ﺍﹸﻟِﺌ ‪‬‬ ‫_______________________________________________‬ ‫ﺭﻛﻮﺏ = ﺳﻮﺍﺭ ﺷﺪﻥ‪] .‬ﻋﻨﻜﺒﻮﺕ‪.[٦٥:‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﻛﻮﺏ ﺩﺭ ﺍﺻﻞ‪ ،‬ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺩﺭ ﭘﺸﺖ ﺣﻴﻮﺍﱏ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻛﺸﲎ ﻧﺸﺴﱳ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﺟﻮﻫﺮﻯ ﺍﺯ ﺍﺑﻦ ﺳﻜﹼﻴﺖ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺭﺍﻛﺐ ﻓﻘﻂ ‪‬ﺸﺘﺮ ﺳـﻮﺍﺭ‬ ‫ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺍﺳﺐ ﺳﻮﺍﺭ ﻭ ﺧﺮ ﺳﻮﺍﺭ ﻓﺎﺭﺱ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﺍﻛﺐ ﺩﺭ ﻋﺮﻑ ﳐﺘﺺ ﺑﻪ ﺷﺘﺮ ﺳﻮﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﺭﻛﺐ ﲨﻊ ﺭﺍﻛﺐ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺷﺘﺮ ﺳﻮﺍﺭﺍﻥ ﮔﻔﺘﻪ ]ﺍﻧﻔﺎﻝ‪ .[٤٢:‬ﻭ ﺁ‪‬ﺎ ﺩﺭ ﻛﻨﺎﺭﻩ ﺩﻭﺭ ﻭﺍﺩﻯ ﺑﻮﺩﻧﺪ ﻭ ﺳﻮﺍﺭﺍﻥ ﭘﺎﺋﲔﺗﺮ ﺍﺯ ﴰﺎ ﺑﻮﺩﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻛﺐ ﻛﺎﺭﻭﺍﻥ ﺍﺑﻮﺳﻔﻴﺎﻥ ﻟﻌﲔ ﺍﺳﺖ‬ ‫ﻭ ﺷﺎﻳﺪ ﺑﻮﺍﺳﻄﻪ ﺷﺘﺮ ﺳﻮﺍﺭ ﺑﻮﺩﻥ ﺭﻛﺐ ﮔﻔﺘﻪ ﺷﺪﻩ‪.‬‬ ‫ﺭ‪‬ﻛﺒﺎﻥ ﻧﻴﺰ ﲨﻊ ﺭﺍﻛﺐ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢٣٩:‬ﺍﮔﺮ ﺗﺮﺳﻴﺪﻳﺪ‪ ،‬ﳕﺎﺯ ﲞﻮﺍﻧﻴﺪ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﭘﻴﺎﺩﻩ ﻳﺎ ﺳﻮﺍﺭﻫﺎ ﻫﺴﺘﻴﺪ‪.‬‬ ‫ﺭﻛﺎﺏ )ﺑﻜﺴﺮ ﺭ( ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺭﻛﺎﺏ ﺷﺘﺮ ﻣﻔﺮﺩ ﺁﻥ ﺭﺍﺣﻠﻪ ﺍﺳﺖ‪] .‬ﺣﺸﺮ‪ .[٦:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﻛﺎﺏ ﺩﺭ ﺁﻳﻪ ﺷﺘﺮ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺁﻥ ﺍﺳﱮ ﻭ ﺷﺘﺮﻯ ﻧﺘﺎﺧﺘﻴﺪ‪.‬‬

‫ﺭﻛﻮﺏ )ﺑﻪ ﻓﺘﺢ ﺭ( ﻣﺒﺎﻟﻐﻪ ﻭ ﺷﺘﺮ ﺳﻮﺍﺭﻯ ﻭ ﺑﻪ ﻣﻌﲎ ﻣﺮﻛﻮﺏ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻳﺲ‪ .[٧٢:‬ﺭﻛﻮﺏ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﺮﻛﻮﺏ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺁ‪‬ـﺎ ﺭﺍﻡ ﻛـﺮﺩﱘ‬ ‫ﻣﺮﻛﻮﺑﺸﺎﻥ ﺍﺯ ﺁ‪‬ﺎﺳﺖ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﻣﻰﺧﻮﺭﻧﺪ‪.‬‬ ‫* ]ﻛﻬﻒ‪ .[٧١:‬ﺭﻛﻮﺏ ﺩﺭ ﺁﻳﻪ ﺩﺭ ﺳﻮﺍﺭ ﺷﺪﻥ ﺑﻪ ﻛﺸﱴ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﻳﻀﺎﹰﺩﺭ ]ﻫﻮﺩ‪ .[٤٢:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪.‬‬ ‫* ]ﺍﻧﻔﻄﺎﺭ‪ .[٨:‬ﺗﺮﻛﻴﺐ‪ ،‬ﮔﺬﺍﺷﱳ ﺍﺟﺰﺍﺀ ﺷﲕﺀ ﺑﻌﻀﻰ ﺑﺮ ﺑﻌﻀﻰ ﺍﺳﺖ‪ .‬ﺻﻮﺭﺕ ﻭ ﺷﻜﻞ ﻇﺎﻫﺮﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺛﺮ ﺑﻮﺩﻥ ﺑﻌﻀﻰ ﺍﺯ ﺍﻋﻀﺎﺀ ﺑﺮ ﺑﻌﻀﻰ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[٩٩:‬ﺩﺍﻧﻪ ﻫﺎﺋﻰ ﻛﻪ ﺑﻌﻀﻰ ﺑﺮ ﺑﺎﻻﻯ ﺑﻌﻀﻰ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻧﺸﻘﺎﻕ‪ .[١٩:‬ﺍﺯ ﺣﺎﱃ ﺑﻪ ﺣﺎﱃ ﻣﻰﺍﻓﺘﻴﺪ ﻭ ﺍﺯ ﺩﺭﺟﻪﺍﻯ ﺑﻪ ﺩﺭﺟﻪﺍﻯ ﺑﺎﻻ ﻣﻰﺭﻭﺩ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﻃﻮﺍﺭ ﺣﻴﺎﺕ ﻭ ﻣﺮﮒ ﻭ ﺑﻌﺚ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٢٨:‬‬ ‫_______________________________________________‬ ‫ﺭﻛﻮﻥ = ﻣﻴﻞ ﻭ ﺁﺭﺍﻡ ﮔﺮﻓﱳ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ ]ﻫﻮﺩ‪ .[١١٣:‬ﺑﻪ ﺳﺘﻤﮕﺮﺍﻥ ﻣﻴﻞ ﻧﻜﻨﻴﺪ ﻭ ﮔﺮﻧﻪ ﴰﺎ ﺭﺍ ﻣﻰﮔﲑﺩ‪.‬‬ ‫ﺭﻛﻦ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺐ ﻭ ﻃﺮﻑ ﳏﻜﻢ ﺷﲕﺀ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﻭ ﺑﺮ ﺳﺒﻴﻞ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﻧﲑﻭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ )ﺭﺍﻏﺐ( ]ﻫﻮﺩ‪ .[٨٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺍﻗﻮﺍﻡ ﻭ ﻋﺸﲑﻩ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‬ ‫ﺍﻯ ﻛﺎﺵ ﺩﺭ ﻗﺒﺎﻝ ﴰﺎ ﻧﲑﻭﺋﻰ ﺩﺍﺷﺘﻴﻢ ﻭ ﻳﺎ ﺑﻪ ﺗﻜﻴﻪ ﮔﺎﻩ ﳏﻜﻤﻰ )ﺍﺯ ﻗﺒﻴﻞ ﻋﺸﲑﻩ( ﻻ ﺣﻖ ﻣﻰﺷﺪﻡ ﺗﺎ ﻣﺮﺍ ﻳﺎﺭﻯ ﻛﻨﻨﺪ‪.‬‬ ‫*]ﺫﺍﺭﻳﺎﺕ‪ .[٣٩:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﻛﻦ ﺗﻜﻴﻪ ﮔﺎﻩ ﻭ ﻗﻮﺍﻯ ﻓﺮﻋﻮﻥ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎ ﻗﻮﺍﻯ ﺧﻮﻳﺶ ﺭﻭﻯ ﺑﮕﺮﺩﺍﻧﻴﺪ ﻭ ﮔﻔﺖ‪ :‬ﺟﺎﺩﻭﮔﺮﻯ ﺍﺳﺖ ﻳﺎ ﺩﻳﻮﺍﻧﻪﺍﻯ )ﻳﻌﲎ ﻣﻮﺳﻰ(‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣﺢ = ﺑﻪ ﺿﻢ‪) ‬ﺭ( ﻧﻴﺰﻩ‪ .‬ﲨﻊ ﺁﻥ ﺭﻣﺎﺡ ﻭ ﺍﺭﻣﺎﺡ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻣﺎﺋﺪﻩ‪.[٩٤:‬‬ ‫ﺧﺪﺍ ﺣﺘﻤﹰﺎ ﴰﺎ ﺭﺍ ﺑﺎ ﭼﻴﺰﻯ ﺍﺯ ﺻﻴﺪ ﺍﻣﺘﺤﺎﻥ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺳﺘﻬﺎ ﻭ ﻧﻴﺰﻩﻫﺎﻯ ﴰﺎ ﺑﻪ ﺁﻥ ﻣﻰﺭﺳﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣﺪ = ﺭﻣﺎﺩ ﺑﻪ ﻓﺘﺢ )ﺭ( ﺧﺎﻛﺴﺘﺮ‪] .‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[١٨:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﻋﻤﺎﻝ ﻛﻔﹼﺎﺭ ﺑﻪ ﺧﺎﻛﺴﺘﺮ ﺑﻪ ﻃﻮﺭﻯ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺧﺎﻛﺴﺘﺮ ﺑﻪ ﻃﻮﺭﻯ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻣﻜﺎﻥ ﲨﻊ ﺩﺭ ﺁﻥ‬ ‫ﻧﻴﺴﺖ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﻏﺮﺍﺽ ﺩﻧﻴﻮﻯ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﭼﻴﺰﻯ ﺍﺯ ﺁﻥ ﺑﻪ ﺩﺳﺘﺸﺎﻥ ﳕﻰﺁﻳﺪ ﺑﺮ ﺧﻼﻑ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﺯ ﻣﺆﻣﻨﺎﻥ ﻛﻪ ﺑﺪﻭﻥ ﻛﻢ ﻭ ﻛﺎﺳﺖ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﺭﺩ ﺧﻮﺍﻫﺪ‬ ‫ﺷﺪ‪.‬‬ ‫ﺍﮔﺮ ﮔﻮﺋﻰ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٣٠:‬ﺍﻳﻦ ﺁﻳﻪ ﺑﺎ ﺁﻳﻪ ﻓﻮﻕ ﭼﮕﻮﻧﻪ ﻣﻰﺳﺎﺯﺩ؟‬ ‫ﮔﻮﺋﻴﻢ‪ :‬ﺗﺸﺒﻴﻪ ﻓﻘﻂ ﺩﺭ ﻋﺪﻡ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻋﻤﻞ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺫﻳﻞ ﺁﻳﻪ ﮔﻮﻳﺪ »ﻻ ﻳ‪‬ﻘﹾ ِﺪﺭ‪‬ﻭ ﹶﻥ ﻣِﻤ‪‬ﺎ ﹶﻛﺴ‪‬ﺒ‪‬ﻮﺍ ﻋ‪‬ﻠﻰ ﺷ‪‬ﻰ ِﺀ« ﻭ ﺩﺭ ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ‪ .[٢٣:‬ﻧﻴﺰ ﻇﺎﻫﺮﹰﺍ ﻋﺪﻡ ﻓﺎﻳﺪﻩ ﺑﺮﺩﻥ ﺍﺯ ﻋﻤـﻞ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺭﻣﺎﺩ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣﺰ = ﺍﺷﺎﺭﻩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﻣﺰ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﺎ ﻟﺐ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺻﻮﺕ ﺧﻔﻰ ﺍﺳﺖ ﻭ ﻏﻤﺰ ﺍﺷﺎﺭﻩ ﺑﺎ ﺍﺑﺮﻭ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﻼﻡ ﺭﺍ ﻛﻪ ﻣﺎﻧﻨﺪ ﺍﺷﺎﺭﻩ ﺑﺎﺷﺪ ﺭﻣﺰ ﮔﻮﻳﻨﺪ ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ‪:‬‬ ‫ﺭﻣﺰ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﺎ ﻟﺐ ﻭ ﮔﺎﻫﻰ ﺩﺭ ﺍﺷﺎﺭﻩ ﺑﺎ ﺍﺑﺮ ﻭ ﭼﺸﻢ ﻭ ﺩﺳﺖ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭﱃ ﺍﻭ‪‬ﱃ ﺍﻏﻠﺐ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٤١:‬ﻣﻌﲎ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ »ﺯﻛﺮﻳﺎ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ‬ ‫ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ‪ .‬ﻛﻠﻤﻪ ﺭﻣﺰ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣﻀﺎﻥ = ﻧﺎﻡ ﻣﺎﻩ ‪‬ﻢ ﺍﺯ ﻣﺎﻫﻬﺎﻯ ﻋﺮﰉ ﻭ ﻣﺎﻩ ﺭﻭﺯﻩ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺎﻩ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ [١٨٥:‬ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ‪ :‬ﺭﻣﻀﺎﻥ ﺍﺯ ﺭﻣﺾ ﺑﻪ ﻣﻌﲎ ﺷﺪﺕ ﺗﺎﺑﺶ ﺁﻓﺘﺎﺏ ﺑﺮ ﺧﺎﻙ‬ ‫ﺍﺳﺖ ﻋﻠﺖ ﺍﻳﺖ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﺮﺏ ﻣﺎﻩﻫﺎ ﺭﺍ ﺑﺎ ﺯﻣﺎﱏ ﻛﻪ ﺩﺭ ﺁﻥ ﻭﺍﻗﻊ ﺷﻮﻧﺪ ﻧﺎﻣﮕﺬﺍﺭﻯ ﻛﺮﺩﻩﺍﻧﺪ ﺭﻣﻀﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺷﺪﺕ ﮔﺮﻣﺎ ﺑﻮﺩ ﻭ ﲨﻊ ﺁﻥ ﺭﺍ ﺭﻣﻀﺎﻧﺎﺕ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﮔﻔﺘﻪ‬ ‫ﺷﺪﻩ ﺭﻣﻀﺎﻥ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬ ‫ﺟﻮﻫﺮﻯ ﻭ ﻓﲑﻭﺯ ﺁﺑﺎﺩﻯ ﻧﻴﺰ ﻋﻠﺖ ﺗﺴﻤﻴﻪ ﺭﺍ ﻣﺜﻞ ﳎﻤﻊ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻧﺎﻣﻬﺎﻯ ﻣﺎﻫﻬﺎ ﺩﺭ ﺁﻥ ﻭﺍﻗﻊ ﺷﺪﻧﺪ ﻧﺎﻣﮕﺬﺍﺭﻯ ﻛﺮﺩﻧﺪ‪ ...‬ﺭﻣﻀﺎﻥ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺪﻓﻌﻪ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣ‪‬ﺎﻥ = ﺍﻧﺎﺭ‪ .‬ﻭ ﺁﻥ ﺍﺳﻢ ﺟﻨﺲ ﺍﺳﺖ ﻭ ﻣﻔﺮﺩ ﺁﻥ ﺭﻣ‪‬ﺎﻧﻪ ﻣﻰﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ ﺩﺭ ﺍﻧﺎﺭ ﻭ ﺩﺭﺧﺖ ﺍﻧﺎﺭ ﻫﺮ ﺩﻭ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ]ﺍﻧﻌﺎﻡ‪ .[٩٩:‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﻣ‪‬ﺎﻥ ﺳﻪ ﺑﺎﺭ ﺩﺭ‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺍﻧﻌﺎﻡ‪٩٩:‬ﻭ‪.١٤١‬‬ ‫ﺨﻞﹲ ‪‬ﻭ ﺭ‪‬ﻣ‪‬ﺎﻥﹲ« ﺍﺯ ﺍﻳﻦ ﺭﻭﺷﻦ‬ ‫ﻫﺮ ﺩﻭ ﺍﺯ ﺍﻳﻨﻬﺎ ﺭﺍﺟﻊ ﺑﻪ ﺍﻧﺎﺭ ﺩﻧﻴﺎﺳﺖ ﻭ ﺑﺎ ﻟﻒ ﻭ ﻻﻡ ﺁﻣﺪﻩ ﻭ ﺳﻮ‪‬ﻣﻰ ﺩﺭ ﺳﻮﺭﻩ ﺭﲪﻦ‪ .٦٨:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻧﺎﺭ ‪‬ﺸﱴ ﺍﺳﺖ ﻛﻪ ﻧﻜﺮﻩ ﺁﻣﺪﻩ »ﻓﻴﻬِﻤﺎ ﻓﺎ ِﻛ ‪‬ﻬﺔﹲ ‪‬ﻭ ‪‬ﻧ ‪‬‬ ‫ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻧﺎﺭ ‪‬ﺸﱴ ﺍﻧﺎﺭ ﲞﺼﻮﺻﻰ ﺍﺳﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻧﺎﺭ ﺩﻧﻴﺎ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣﻰ = ﺍﻧﺪﺍﺧﱳ‪ .‬ﺍﻋﻢ‪ ‬ﺍﺭ ﺁﻧﻜﻪ ﺷﻰﺀ ﺑﺎﺷﺪ ﻣﺜﻞ ﺗﲑ ﻭ ﺳﻨﮓ ]ﺍﻧﻔﺎﻝ‪.[١٧:‬‬ ‫ﻭ ﻳﺎ ﻧﺴﺒﺖ ﺩﺍﺩﻥ ﭼﻴﺰﻯ ﺑﻪ ﻛﺴﻰ ﺑﺎﺷﺪ ﳓﻮ ]ﻧﻮﺭ‪ .[٢٣:‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻣﻰ ﻧﺴﺒﺖ ﺩﺍﺩﻥ ﺯﻧﺎ ﺑﻪ ﺯﱏ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﺩﻭ‪‬ﻣﻰ ﺑﻪ ﻃﺮﻳﻖ ﻛﻨﺎﻳﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺍﻭﻝ ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﲨﺎﻋﱴ ﺍﺯ ﻣﻔﺴ‪‬ﺮﺍﻥ ﻣﺜﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﻭﺯ ﺑﺪﺭ ﺟﲑﺋﻴﻞ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﮔﻔﺖ‪ :‬ﻣﺸﱴ ﺧﺎﻙ ﺑﺮﺩﺍﺭ ﻭ ﺑـﻪ‬ ‫ﻃﺮﻑ ﺁ‪‬ﺎ ﺑﻴﺎﻧﺪﺍﺯ‪ .‬ﭼﻮﻥ ﺳﭙﺎﻩ ﺍﺳﻼﻡ ﺑﺎ ﻛﻔﺎﺭ ﺭﻭﺑﻪ ﺭﻭ ﺷﺪﻧﺪ ﺣﻀﺮﺕ ﺑﻪ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ ﻣﺸﱴ ﺍﺯ ﺳﻨﮕﺮﻳﺰﻩﻫﺎﻯ ﺍﻳﻦ ﺑﻴﺎﺑﺎﻥ ﺑﻪ ﻣﻦ ﺩﻩ ﭘﺲ ﺁﻥ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﺩﴰﻨﺎﻥ ﺍﻧﺪﺍﺧﺖ‬ ‫ﻭ ﻓﺮﻣﻮﺩ ﻗﺒﻴﺢ ﺑﺎﺩ ﺻﻮﺭ‪‬ﺎﻳﺸﺎﻥ‪ ...‬ﻭ ﺍﻳﻦ ﺳﺒﺐ ﻫﺰﳝﺖ ﺁ‪‬ﺎ ﺑﻮﺩ ﻗﺘﺎﺩﻩ ﻭ ﺍﻧﺲ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻣﺎ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺭﻭﺯ ﺑﺪﺭ ﺳﻪ ﺳـﻨﮕﺮﻳﺰﻩ‬ ‫ﺑﺮﺩﺍﺷﺖ ﻳﻜﻰ ﺑﻪ ﻣﻴﻤﻨﻪ ﻭ ﻳﻜﻰ ﺭﺍ ﺑﻪ ﻣﻴﺴﺮﻩ ﻭ ﻳﻜﻰ ﺭﺍ ﺑﻪ ﻭﺳﻂ ﻗﻮﻡ ﺍﻧﺪﺍﺧﺖ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﻗﺒﻴﺢ ﺑﺎﺩ ﺭﻭﻳﺸﺎﻥ ﭘﺲ ﻛﻔﺎﺭ ﺷﻜﺴﺖ ﺧﻮﺭﺩﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﮔﻮﻳﺪ‪ :‬ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺳﻨﮓ ﺍﻧﺪﺍﺧﱳ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﺍﺩ ﺯﻳﺮﺍ ﻛﻪ ﺍﺣﺪﻯ ﻏﲑ ﺍﻭ ﺑﺮ ﺍﻳﻦ ﻗﺎﺩﺭ ﻧﺒﻮﺩ ﻋﻴﺎﺷﻰ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺳﻪ ﺭﻭﺍﻳﺖ ﻧﺒﻮﺩ ﻋﻴﻠﺸﻰ ﺩﺭ ﺗﻔﺴﲑ‬ ‫ﺧﻮﺩ ﺳﻪ ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺯ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻥ ﻗﻴﻀﻪ ﺭﺍ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺍﺩ‪ .‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺗﻜﻤﻴﻞ ﺗﺄﺛﲑ‬ ‫ﺁﻥ ﺩﺭ ﺻﻮﺭﺗﻰ ﺑﻮﺩ ﻛﻪ ﺑﺪﺳﺖ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺩﺳﺖ ﻣﺒﺎﺭﻙ ﺁﻥ ﺣﻀﺮﺕ ﻗﺮﺍﺭ ﻣﻰﮔﺮﻓﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻣﻴﻢ = ﺍﺳﺘﺨﻮﺍﻥ ﭘﻮﺳﻴﺪﻩ‪] .‬ﻳﺲ‪ .[٧٨:‬ﻭ ﺍﻳﻦ ﻣﺜﻞ ﺭﻓﺎﺕ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺭﻓﺖ« ﮔﺬﺷﺖ‪ .‬ﺟﻮﻫﺮﻯ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺭﻣﻴﻢ ﺭﺍ ﺍﺳﺘﺨﻮﺍﻥ ﭘﻮﺳﻴﺪﻩ ﻣﻌﲎ ﻛﺮﺩﻩ ﮔﻮﻳﺪ ﻋﻠﺖ ﺍﻳﻨﻜﻪ ﺭﻣﻴﻢ ﺩﺭ‬ ‫ﺁﻳﻪ ﻣﻔﺮﺩ ﺁﻣﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺎﺩﻩ ﻓﻌﻴﻞ ﻣﺬﻛﺮ ﻭ ﻣﺆﻧﺚ ﻭ ﲨﻊ ﻳﻜﺴﺎﻥ ﺁﻳﺪ ]ﺫﺍﺭﻳﺎﺕ‪ .[٤٢:‬ﻳﻌﲎ ﺁﻥ ﺑﺎﺩ ﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﻥ ﻣﻰﻭﺯﻳﺪ ﳕﻰﮔﺬﺍﺷﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﻣﺎﻧﻨﺪ ﺍﺳﺘﺨﻮﺍﻥ‬ ‫ﭘﻮﺳﻴﺪﻩ ﻭ ﺳﺎﺋﻴﺪﻩ ﻣﻰﻛﺮﺩ‪.‬‬ ‫ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ]ﺣﺎﻗﺔ‪.[٧:‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﻡ ﺑﻪ ﻓﺘﺢ )ﺭ( ﺑﻪ ﻣﻌﲎ ﺍﺻﻼﺡ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ )ﺭﻡ‪ ‬ﺍﻟﺒﻨﺎﺀ ﺭﻣ‪‬ﹰﺎ‪ :‬ﺍﺻﻠﺤﻪ« ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﺭ ﻣﻌﻨﺎﻯ ﻓﻮﻕ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻫﺐ = ﺗﺮﺱ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ »ﺍﻟﺮﻫﺒﺔ ﻭ ﺍﻟﺮﻫﺐ‪ :‬ﳐﺎﻓﺔ ﲢﺮﺯ ﻭ ﺍﺿﻄﺮﺍﺏ« ﻭﱃ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﺧﻮﻑ ﮔﻔﺘﻪﺍﻧﺪ ]ﺣﺸﺮ‪ [١٣:‬ﺍﻟﺒﺘﻪ ﴰﺎ ﺩﺭ ﺩﻝ ﺁ‪‬ﺎ ﺍﺯ‬ ‫ﺧﺪﺍ ﭘﺮ ﻣﻬﺎﺑﺘﺘﺮﺍﻳﺪ‪.‬‬ ‫]ﺍﻧﻔﺎﻝ‪ [٦٠:‬ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﺁﻣﺎﺩﮔﻰ‪ ،‬ﺩﴰﻦ ﺧﺪﺍ ﻭ ﺩﴰﻦ ﺧﻮﺩ ﺭﺍ ﻣﻰﺗﺮﺳﺎﻧﻴﺪ‪.‬‬ ‫* ]ﻗﺼﺺ‪ .[٣٢:‬ﻣﻌﲎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻨﺢ« ﮔﺬﺷﺖ‪.‬‬ ‫* ]ﺍﻋﺮﺍﻑ‪ .[١١٦:‬ﺍﮔﺮ ﺩﺭ ﺍﺳﺘﺮﻫﺎﺏ ﻃﻠﺐ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﺳﺘﺎﺭ ﺗﺮﺳﺎﻧﺪﻥ ﺣﺎﺿﺮﻳﻦ ﺷﺪﻧﺪ ﻭ ﻏﺮﺿﺸﺎﻥ ﺗﺮﺳﺎﻧﺪﻥ ﺑﻮﺩ ﻭﱃ ﺑﻴﻀﺎﻭﻯ ﮔﻮﻳﺪ‪ :‬ﺁ‪‬ﺎ ﺯﺍ ﺑﻪ ﺷﺪ‪‬ﺕ‬ ‫ﺗﺮﺳﺎﻧﺪﻧﺪ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ »ﺍﺳﺘﺮﻫﺒﻪ‪ :‬ﺧﻮﻓﹼﻪ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺻﺤﺎﺡ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻫﺒﺎﻥ = ﲨﻊ ﺭﺍﻫﺐ ﺍﺳﺖ ﻭ ﺁﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﻣﻰﺗﺮﺳﺪ ﻭﱃ ﺩﺭ ﻣﺘﻌﺎﺭﻑ ﺑﻪ ﺭﺍﻫﺒﺎﻥ ﻭ ﺻﻮﻣﻌﻪ ﻧﺸﻴﻨﺎﻥ ﻣﺴﻴﺤﻴﺎﻥ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻃﱪﺳﻰ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺁﻥ ﲨـﻊ‬ ‫ﺭﺍﻫﺐ ﺍﺳﺖ ﻣﺜﻞ ﺭﺍﻛﺐ ﻭ ﺭﻛﺒﺎﻥ ﻭ ﻓﺎﺭﺱ ﻭ ﻓﺮﺳﺎﻥ ﻭﱃ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﲨﻊ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫] ﻣﺎﺋﺪﻩ‪] ،[٨٢:‬ﺗﻮﺑﻪ‪ .[٣١:‬ﻗﺴ‪‬ﻴﺲ ﻭ ﺣﱪ ﻋﻠﻤﺎﻯ ﻣﺴﻴﺤﻰ‪ ،‬ﻭ ﺭﺍﻫﺐ ﺩﻳﺮ ﻧﺸﻴﻨﺎﻥ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫* ]ﺣﺪﻳﺪ‪ .[٢٧:‬ﺭﻫﺒﺎﻧﻴﺔ ﻋﺮﻓﹰﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺮﺩﻡ ﺑﺮﻳﺪﻩ ﻭ ﻣﺸﻐﻮﻝ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺷﻮﺩ ﺩﺭ ﺍﺛﺮ ﺧﻮﻑ ﺍﺯ ﺧﺪﺍ )ﺍﳌﻴﺰﺍﻥ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺍﻓﺮﺍﻁ ﺩﺭ ﺗﻌﺒﺪ ﺍﺳﺖ ﺍﺯ ﻓﺮﻁ‬ ‫ﺧﻮﻑ‪.‬‬ ‫ﻟﻴﻜﻦ ﺩﺭ ﺍﺳﻼﻡ ﺭﻫﺒﺎﻧﻴﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺭﻫﺒﺎﻧﻴﺖ ﺍﺳﻼﻡ ﺟﻬﺎﺩ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﳕﺎﺯ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻓﺮﻣﻮﺩﻩ‪:‬‬ ‫»ﻻ ﺭﻫﺒﺎﻧﻴﺔ ﰱ ﺍﻻﺳﻼﻡ« ﺩﺭ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﺫﻳﻞ ﻟﻐﺖ ﺭﻫﺐ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﭘﺴﺮﻯ ﺍﺯ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻓﻮﺕ ﺷﺪ‪ .‬ﺑﺴﻴﺎﺭ ﳏﺰﻭﻥ ﮔﺮﺩﻳﺪ ﺗﺎ ﳏﻠﻰ ﺩﺭ ﻣﱰﻝ ﺧﻮﺩ ﻣﻌﻴ‪‬ﻦ ﻛﺮﺩﻩ ﻣﺸﻐﻮﻝ‬ ‫ﻋﺒﺎﺩﺕ ﺷﺪ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﺳﻴﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻋﺜﻤﺎﻥ ﺧﺪﺍ ﺑﺮ ﻣﺎ ﺭﻫﺒﺎﻧﻴ‪‬ﺖ ﺍﻣ‪‬ﺖ ﻣﻦ ﻓﻘﻂ ﺟﻬﺎﺩ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺭﻫﺒﺎﻧﻴ‪‬ﺖ ﺳﺎﺧﺘﻪ ﻧﺼﺎﺭﻯ ﺍﺳﺖ ﻭ ﺑﺮ ﺁ‪‬ﺎ ﺗﺸﺮﻳﻊ ﻧﺸﺪﻩ ﺍﺳﺖ »ﻣﺎ ﻛﹶﺘ‪‬ﺒ‪‬ﻨﺎﻫﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ« ﻭﱃ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﻋﻤﻞ ﭘﻴﺶ ﺧﺪﺍ ﭘﺴﻨﺪﻳﺪﻩ ﺑﻮﺩﻩ ﺯﻳﺮﺍ ﺍِﻟﹼﺎ‬ ‫ﺍﺑ‪‬ﺘِﻐﺎ َﺀ ﺭِﺿ‪‬ﻮﺍ ِﻥ ﺍﻟﻠﹼ ِﻪ« ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺍﳌﻴﺰﺍﻥ ﻭ ﺑﻴﻀﺎﻭﻯ ﮔﻔﺘﻪ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﺍﺳﺖ ﻳﻌﲎ ﻟﻜﻦ ﺁ‪‬ﺎ ﺑﺮﺍﻯ ﺭﺿﺎﻯ ﺧﺪﺍ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺳﺎﺧﺘﻨﺪ‪.‬‬ ‫ﻃﱪﺳﻰ ﻧﻴﺰ ﺩﺭ ﺗﻔﺴﲑ ﺍﻳﻨﻄﻮﺭ ﮔﻔﺘﻪ ﻭﱃ ﺩﺭ ﺍﻋﺮﺍﺏ ﺟﻮﺭ ﺩﻳﮕﺮ ﺁﻭﺭﺩﻩ ﻛﻪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻃﻠﺐ ﺭﺿﺎﻯ ﺧﺪﺍ ﺭﺍ ﻧﻮﺷﺘﻴﻢ ﻧﻪ ﺭﻫﺒﺎﻧﻴ‪‬ﺖ ﺭﺍ‪.‬‬ ‫ﻭ ﻧﻴﺰ ﺁﻳﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻧﺼﺎﺭﻯ ﺩﺭ ﺍﻳﻦ ﻋﻤﻞ ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮﻳﻂ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﻓﹶﻤﺎﺭ‪‬ﻋِﻮ‪‬ﻫﺎ ‪‬ﺣﻖ‪ ‬ﺭِﻋﺎﻳ‪‬ﺘِﻬﺎ«ﺩﺭ ﺍﻳﻨﺠﺎ ﺭﻭﺍﻳﱴ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﻭﺷﻦ ﻛﻨﻨﺪﻩ ﻣﻄﻠﺐ‬ ‫ﺍﺳﺖ ‪.‬‬ ‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﮔﻮﻳﺪ‪ :‬ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﻪ ﺍﻻﻏﻰ ﺳﻮﺍﺭ ﺑﻮﺩﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﭘﺴﺮ ﺍﻡ‪ ‬ﻋﺒﺪ ﺁﻳﺎ ﻣﻰﺩﺍﱏ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﻛﺠﺎ ﺭﻫﺒﺎﻧﻴﺖ ﺭﺍ ﺳﺎﺧﺘﻨﺪ ﮔﻔﺘﻢ‪ :‬ﺧﺪﺍ ﻭ‬ ‫ﺭﺳﻮﻝ ﺩﺍﻧﺎﺗﺮﺍﻧﺪ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺳﺘﻤﻜﺎﺭﺍﻥ ﭘﺲ ﺍﺯ ﻋﻴﺴﻰ ﺑﺮ ﺁ‪‬ﺎﻣﺴﻠﹼﻂ ﺷﺪﻧﺪ ﻭ ﻋﻤﻞ ﺑﻪ ﻣﻌﺼﻴﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺧﺸﻤﮕﲔ ﺷﺪﻩ ﺑﻪ ﺟﻬﺎﺩ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ .‬ﺳﻪ ﺑﺎﺭ ﺍﺯ ﺳﺘﻤﮕﺮﺍﻥ‬ ‫ﺷﻜﺴﺖ ﺧﻮﺭﺩﻧﺪ‪ .‬ﳕﺎﻧﺪ ﺍﺯ ﺁ‪‬ﺎ ﻣﮕﺮ ﺍﻧﺪﻛﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺣﻜﺎﻡ ﻧﺸﺎﻥ ﺩﻫﻴﻢ ﻣﺎ ﺭﺍ ﻓﺎﱏ ﻣﻰﻛﻨﻨﺪ ﺑﺮﺍﻯ ﺩﻳﻦ ﻃﺮﻓﺪﺍﺭ ﻭ ﺩﻋﻮﺕ ﻛﻨﻨﺪﻩﺍﻯ ﳕﻰﻣﺎﻧﺪ ﺑﻴﺎﺋﻴﺪ ﺩﺭ ﺯﻣﲔ ﻣﺘﻔﻘﺮ‬ ‫ﺷﻮﱘ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﭘﻴﻐﻤﱪﻯ ﺭﺍ ﻛﻪ ﻋﻴﺴﻰ ﻭﻋﺪﻩ ﻓﺮﻣﻮﺩﻩ ﻣﺒﻌﻮﺙ ﻛﻨﺪ ﺍﺯ ﺁﻥ ﳏﻤﺪ ﺭﺍ ﻗﺼﺪ ﻣﻰﻛﺮﺩﻧﺪ ﺩﺭ ﻏﺎﺭﻫﺎﻯ ﻛﻮﻫﻬﺎ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ ﻭ ﺭﻫﺒﺎﻧﻴﱴ ﺍﺯ ﺧﻮﺩ ﺳﺎﺧﺘﻨﺪ ﭘﺲ ﺑﻌﻀﻰ ﺑﻪ ﺩﻳﻦ‬ ‫ﺧﻮﺩ ﭼﻨﮓ ﺯﺩ ﻭ ﺑﻌﻀﻰ ﻛﻔﺮ ﻭﺭﺯﻳﺪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺗﻼﻭﺕ ﻛﺮﺩ » ‪‬ﻭ ﺭ‪‬ﻫ‪‬ﺒﺎِﻧﻴ‪ ‬ﹰﺔ ﺍﺑ‪‬ﺘ‪‬ﺪ‪‬ﻋﻮﻫﺎ ﻣﺎ ﻛﹶﺘ‪‬ﺒ‪‬ﻨﺎﻫﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ« ﭘﺲ ﺍﺯ ﺁﻥ ﻓﺮﻣﻮﺩ‪ :‬ﭘﺴﺮ ﺍﻡ ﻋﺒﺪ ﻣﻴﺪﺍﱏ ﺭﻫﺒﺎﻧﻴﺖ ﺍﻣ‪‬ﺖ ﻣﻦ ﭼﻴﺴﺖ؟‬ ‫ﮔﻔﺘﻢ‪ :‬ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﻫﺠﺮﺕ‪ ،‬ﺟﻬﺎ‪ ،‬ﺻﻠﻮﺓ‪ ،‬ﺻﻮﻡ‪ ،‬ﺣﺞ‪ ،‬ﻭ ﻋﻤﺮﻩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﻭﺷﻦ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻛﻔﺮ ﻭﺭﺯﻧﺪﮔﺎﻥ ﺁﻥ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻧﻜﺮﺩﻩ ﻭ ﺑﲑﺍﻫﻪ ﺭﻓﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﺻﺎﰱ ﻧﻴﺰ ﳐﺘﺼﺮﹰﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻫﻂ = ﻋﺸﲑﻩ ﻭ ﻗﻮﻡ )ﳎﻤﻊ( ]ﻫﻮﺩ‪ .[٩١:‬ﺍﮔﺮ ﻛﺴﺎﻧﺖ ﻭ ﻋﺸﲑﻩ ﺍﺕ ﻧﺒﻮﺩ ﻫﺮ ﺁﻳﻨﻪ ﺳﻨﮕﺴﺎﺭﺕ ﻣﻴﻜﺮﺩﱘ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺍﻃﻼﻕ ﺭﻫﻂ ﺑﺮ ﻋﺸﲑﻩ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺩﻩ ﻛﻤﺘﺮ‬ ‫ﺑﺎﺷﻨﺪ ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﺗﺎ ﭼﻬﻞ ﻧﻔﺮ ﻳﺎ ﻫﻔﺖ ﺗﺎ ﺩﻩ ﻭ ﻳﺎ ﺍﺯ ﺩﻩ ﻛﻤﺘﺮ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺭﻫﻂ ﻗﻮﻡ ﻭ ﻗﺒﻴﻠﻪ ﻣﺮﺩ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺯ ﺩﻩ ﻛﻤﺘﺮ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﻣﺮﺩ ﺑﺎﺷﻨﺪ‪.‬‬ ‫]ﳕﻞ‪ .[٤٨:‬ﺩﺭ ﺷﻬﺮ ﻧﻪ ﻋﺸﲑﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﻓﺴﺎﺩ ﻣﻰﻛﺮﺩﻧﺪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻫﻂ ﺍﺷﺨﺎﺹ ﺍﺳﺖ ﻟﺬﺍ ﲤﻴﺰ ﺗﺴﻌﻪ ﺋﺎﻗﻊ ﺷﺪﻩ ﻳﻌﲎ ﺩﺭ ﺷﻬﺮ ﻧﻪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻛﻪ ﻓﺴﺎﺩ‬ ‫ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺁ‪‬ﺎ ﺭﺍ ﻧﻪ ﻧﻔﺮ ﺍﺯ ﺍﺷﺮﺍﻑ ﻗﻮﻡ ﺻﺎﱀ ﴰﺮﺩﻩ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﻏﻮﺍﺀ ﻣﻰﻛﺮﺩﻥ ﺁﻧﮕﺎﻩ ﻧﺎﻡ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﺁ‪‬ﺎ ﺭﺍ ﺍﺷﺨﺎﺹ ﮔﻔﺘﻪ ﻭ‬ ‫ﻧﺎﻣﻬﺎﻳﺸﺎﻥ ﺭﺍ ﴰﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﻨﻜﻪ ﺑﺎﻳﺪ ﳑﻴ‪‬ﺰ ﻋﺪﺩ ﺍﺯ ﺳﻪ ﺗﺎ ﺩﻩ ﲨﻊ ﺑﺎﺷﺪ؟ ﮔﻮﻳﺪ‪ :‬ﺭﻫﻂ ﺩﺭ ﻣﻌﲎ ﲨﻊ ﺍﺳﺖ ﮔﻮﺋﻰ ﺗﻘﺪﻳﺮ ﭼﻨﲔ ﺍﺳﺖ »ﻭ ﻣﺎﻥ ﰱ ﺍﳌﺪﻳﻨﺔ ﺗﺴﻌﺔ ﺍﻧﻔﺲ«‬ ‫ﻭﱃ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﮔﺮ ﺭﻫﻂ ﺑﻪ ﻣﻌﲎ ﺍﻭ‪‬ﱃ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ‪‬ﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺭﻫﻂ ﻭ »ﻧﻔﺮ« ﻓﺮﻗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﻧﻔﺮ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ‪.‬‬

‫_______________________________________________‬ ‫ﺭﻫﻖ = ﭘﻮﺷﺎﻧﺪﻥ‪ .‬ﺭﺳﻴﺪﻥ‪ .‬ﻣﺜﻼ ﮔﻮﺋﻴﻢ ﺫﻟﹼﺖ ﺍﻭ ﺭﺍ ﭘﻮﺷﻴﺪ ﻭ ﻓﻘﺰ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٧‬ﻳﻮﻧﺲ ﮔﻮﻳﺪ‪ :‬ﺭﻫﻖ ﻻ ﺣﻖ ﺷﺪﻥ ﺍﻣﺮ ﺍﺳﺖ »ﺭﺍﻫﻖ ﺍﻟﻐﻼﻡ« ﻳﻌﲎ ﭘﺴﺮ ﺑﻪ ﻣﺮﺩﺍﻥ‬ ‫ﻻ ﺣﻖ ﺷﺪ »ﺭﻫﻘﻪ ﰱ ﺍﳊﺮﺏ« ﺍﻭ ﺭﺍ ﺩﺭ ﺟﻨﮓ ﺩﺭﻙ ﻣﺮﺩ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺯ ﺭﻭﻯ ﻗﻬﺮ ﻭ ﺻﺤﺎﺡ ﻣﻄﻠﻖ ﭘﻮﺷﺎﻧﺪﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﱃ ﻗﺎﻣﻮﺱ ﭘﻮﺷﺎﻧﺪﻥ ﻭ ﺭﺳﻴﺪﻥ ﻭ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﭘﻮﺷﺎﻧﺪﻥ ﺑﺎ ﺭﺳﻴﺪﻥ ﺗﻮﺃﻡ ﺍﺳﺖ ﻭ ﭘﻮﺷﺎﻧﺪﻥ ﺑﺪﻭﻥ ﺭﺳﻴﺪﻥ ﻏﲑﳑﻜﻦ ﺍﺳﺖ ﮔﺮﭼﻪ ﺭﺳﻴﺪﻥ ﳑﻜﻦ ﺍﺳﺖ ﮔﺎﻫﻰ ﺗﻮﺃﻡ ﺑﺎﭘﻮﺷﺎﻧﺪﻥ ﻧﺒﺎﺷﺪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﭘﻮﺷﺎﻧﺪﻥ ﻭ ﺩﺭ‬ ‫ﺑﻌﻀﻰ ﺭﺳﻴﺪﻥ ﻣﻨﺎﺳﺒﺎﺳﺖ ]ﻋﺒﺲ‪٤٠:‬ﻭ‪ [٤١‬ﺑﻌﻀﻰ ﭼﻬﺮﻩﻫﺎ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻛﺪﺭ ﻭ ﻏﺒﺎﺭﺁﻟﻮﺩ ﺍﺳﺖ ﻭ ﺳﻴﺎﻫﻰ ﺁﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫]ﻳﻮﻧﺲ‪ .[٢٧:‬ﻛﺪﻭﺭﺕ ﻭ ﺗﲑﮔﻰ ﻭ ﺫﻟﺖ ﭼﻬﺮﻩ ﺁ‪‬ﺎ ﺭﺍ ﳕﻰﭘﻮﺷﺎﻧﺪ ﻭ ﻳﺎ ﺑﻪ ﭼﻬﺮﻩ ﺁ‪‬ﺎ ﳕﻰﺭﺳﺪ ‪.‬‬ ‫]ﻛﻬﻒ‪.[٧٣:‬ﺩﺭ ﻛﺎﺭ ﻣﻦ ﺑﺮ ﻣﻦ ﺳﺨﱴ ﻧﺮﺳﺎﻥ ﺑﺮ ﻣﻦ ﺳﺨﺖ ﻣﮕﲑ‪] .‬ﻛﻬﻒ‪ [٨٠:‬ﺗﺮﺳﻴﺪﱘ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﻛﻔﺮ ﻭ ﻃﻐﻴﺎﻥ ﺑﺮﺳﺎﻧﺪ ﻭ ﻭﺍﺩﺍﺭ ﺑﻪ ﻛﻔﺮ ﳕﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ )ﺭﺳﺎﻧﺪﻥ( ‪‬ﺘﺮ‬ ‫ﻚ ﹶﺍ ﹾﻥ ‪‬ﻳ ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹶﺎ ‪‬ﻣ ﹸﻞ ‪‬ﻭ ‪‬ﻳ ‪‬ﺮ ‪‬ﻫ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻟﹶﺎ ‪‬ﺟ ﹸﻞ« ﻛﻪ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺭﺳﻴﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺖ ﮔﺮﭼﻪ ﭘﻮﺷﺎﻧﺪﻥ ﻧﻴﺰ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨١‬ﺁﻣﺪﻩ »ﻳ‪‬ﻮ ِﺷ ‪‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺭﻫﻖ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫* ]ﻣﺪﺛﺮ‪ [١٧:‬ﺍﻭ ﺭﺍ ﺑﻌﻘﺒﻪ ﺳﺨﱴ ﻣﻰﺭﺳﺎﱎ‪ .‬ﺻﻌﻮﺩ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﻋﻘﺒﻪ ﺳﺨﺖ ﻣﻌﲎ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﺟﻦ‪ .[١٣:‬ﺭﻫﻖ ﺑﻪ ﻓﺘﺢ )ﺭ ‪ -‬ﻩ( ﻫﻢ ﻣﺼﺪﺭ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺍﺳﻢ‪ .‬ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭﻡ ﻣﻌﲎ ﺁﻥ ﲢﻤﻞ ﻣﻼ ﻳﻄﺎﻕ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﺍﻳﻦ ﻛﻠﻤﻪ ﴰﺮﺩﻩ‬ ‫ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻇﻠﻢ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺻﺤﺎﺡ ﺁﻥ ﺭﺍ ﻇﻠﻢ ﮔﻔﺘﻪ ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺗﺴﻠﻴﻢ ﺷﻮﺩ ﺍﺯ ﻧﻘﺼﺎﻥ ﻭ ﻇﻠﻢ ﳕﻰﺗﺮﺳﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﻭ ﺑﺎﺭ‬ ‫ﳔﻮﺍﻫﺪ ﺭﺳﻴﺪ ﻣﺜﻞ ]ﻃﻪ‪ .[١١٢:‬ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺧﻔﹼﺖ ﻭ ﺧﻮﺍﺭﻯ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻫﺴﺖ‪.‬‬ ‫* ]ﺟﻦ‪ [٦:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭﻫﻖ ﻃﻐﻴﺎﻥ ﻭ ﺳﻔﺎﻫﺖ ﻭ ﮔﻤﺮﺍﻫﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺍﻃﻼﻕ ﺭﻫﻖ ﺑﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﻪ ﺷﺨﺺ ﻻﺣﻖ ﻣﻰﺷﻮﺩ ﻭ ﻳﺎ ﺍﻭ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﻨﺪ‪ .‬ﻳﻌﲎ ﻣﺮﺩﺍﱏ ﺍﺯ ﺍﻧﺲ ﺑﻪ ﻣﺮﺩﺍﱏ ﺍﺯ ﺟﻦ‪ ‬ﭘﻨﺎﻩ ﻣﻰﺑﺮﺩﻧﺪ‪ .‬ﺟﻦ‪ ‬ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﻪ ﺁ‪‬ﺎﺳﻔﺎﻫﺖ ﻭ ﮔﻤﺮﺍﻫﻰ ﺍﻓﺰﻭﺩﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻫﻦ = ﮔﺮﻭ‪ .‬ﻭﺛﻴﻘﻪ ﳘﭽﻨﲔ ﺍﺳﺖ ﺭﻫﺎﻥ ]ﺑﻘﺮﻩ‪ .[٢٨٣:‬ﺑﻌﻀﻰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺭﻫﻦ ﺑﻪ ﻣﻌﲎ ﻣﺮﻫﻮﻥ ﺍﺳﺖ ﻛﻪ ﺑﻮﺛﻴﻘﻪ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﮔﺮﻧﻪ ﺁﻥ ﻣﺼﺪﺭ ﺍﺳﺖ‪ .‬ﺟﻮﻫﺮﻯ ﺭﻫﺎﻥ‬ ‫ﺭﺍ ﲨﻊ ﺭﻫﻦ ﮔﻔﺘﻪ ﻣﺜﻞ ﺟﺒﻞ ﻭ ﺟﺒﺎﻝ ﻭﱃ ﺩﺭ ﺁﻳﻪ ﺁﻥ ﺭﺍ ﻣﻔﺮﺩ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬ ‫]ﻃﻮﺭ‪ .[٢١:‬ﺭﻫﲔ ﺑﻪ ﻣﻌﲎ ﻣﺮﻫﻮﻥ ﺍﺳﺖ ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﺍﺯ ﺭﻫﻦ ﺣﺒﺲ ﺁﻥ ﺩﺭ ﻧﺰﺩ ﻣﺮ‪‬ﻦ ﺑﻪ ﻧﻈﺮ ﺁﻣﺪﻩ ﻟﺬﺍ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﺣﺒﺲ ﻫﺮ ﭼﻴﺰ ﺭﻫﻦ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ‬ ‫ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﺷﺨﺼﻰ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﺭﻫﻦ ﻭ ﻣﻘﺒﻮﺽ ﻭ ﳏﻔﻮﻅ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﭽﻪ ﺍﺯ ﺧﲑ ﻭ ﺷﺮ ﺑﻪ ﺟﺎﻯ ﺁﻭﺭﺩﻩ ﺗﺎ ﺑﻪ ﺟﺰﺍﻯ ﻋﻤﻠﺶ ﺍﺯ ﺣﻴﺚ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺑﺮﺳﺪ‪.‬‬ ‫* ]ﻣﺪﺛﺮ‪ ٣٨:‬ﻭ ‪.[٣٩‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺭﻫﻴﻖ ﻋﺬﺍﺏ ﺑﻮﺩﻥ ﻫﺮ ﻧﻔﺲ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺳﻴﺎﻕ ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻫﻮ = ﮔﺸﻮﺩﻩ‪ .‬ﺑﺎﺯ )ﺻﺤﺎﺡ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺭﺍﻩ ﻭﺳﻴﻊ ﮔﻔﺘﻪ‪ .‬ﻳﱪﺳﻰ ﺁﻥ ﺭﺍ ﺳﺎﻛﻦ ﻭ ﺁﺭﺍﻡ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭﱃ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻧﭙﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ]ﺩﺧﺎﻥ‪.[٢٤:‬‬ ‫ﺩﺭﻳﺎ ﺭﺍ ﮔﺸﻮﺩﻩ ﺑﮕﺬﺍﺭ ﻛﻪ ﺁ‪‬ﺎ ﻏﺮﻕ ﺷﺪﮔﺎﻧﻨﺪ‪ .‬ﺍﺯ ﺁﻳﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺍﻳﺪ ﻛﻪ ﺍﮔﺮ ﻣﻮﺳﻰ ﻣﻰﺧﻮﺍﺳﺖ ﺑﺎﺭ ﺩﻳﮕﺮ ﻋﺼﺎ ﺭﺍ ﺑﻪ ﺩﺭﻳﺎ ﻣﻰﺯﺩ ﻭ ﺍﺏ ﺑﻪ ﻫﻢ ﻣﻰﺁﻣﺪ ﻭﱃ ﺧﺪﺍ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ‪‬ﻰ‬ ‫ﻛﺮﺩ ﺗﺎ ﻓﺮﻋﻮﻧﻴﺎﻥ ﻏﺮﻕ ﮔﺮﺩﻧﺪ‪ .‬ﻭ ﻣﻨﻈﻮﺭ ﻣﻮﺳﻰ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭﻳﺎ ﺑﺴﺘﻪ ﺷﻮﺩ ﺗﺎ ﺍﻫﻞ ﻣﺼﺮ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍﻩ ﻧﻴﺎﺑﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺕ ﹸﻓﺮ‪‬ﺟِﻬﺎ«ﻳﻌﲎ ﻣﻮﺍﺿﻊ ﮔﺸﻮﺩﻩ ﺁﻥ ﺭﺍ ﻣﻨﻈﹼﻢ ﻛﺮﺩ‪ .‬ﻭ ﮔﻮﻳﺪ‪ :‬ﺭﻫﻮﺍﺕ ﲨﻊ ﺭﻫﻮﺓ ﺍﺳﺖ‪.‬‬ ‫ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﲰﺎﻥ ﻓﺮﻣﻮﺩ » ‪‬ﻭ ‪‬ﻧ ﹶﻈ ‪‬ﻢ ﺭ‪‬ﻫ‪‬ﻮﺍ ِ‬ ‫_______________________________________________‬ ‫ﺭﻭﺡ = ﺑﻪ ﺿﻢ‪) ‬ﺭ( ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻋﺮﻑ ﺑﻪ ﻣﻌﲎ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ ﻣﻘﺎﺑﻞ ﺟﺴﻢ‪ ،‬ﻭ ﺟﻮﻫﺮ ﳎﺮ‪‬ﺩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻛﻪ ﳎﻤﻮﻋﹰﺎ ﺑﻴﺴﺘﻮ ﻳﻚ ﺑﺎﺭ ﺁﻣﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻓﺮﺷﺘﻪ ﻭ ﻏﲑﻩ‬ ‫ﺍﺳﺖ ﻛﻪ ﺫﻳﻼ ﺑﺮﺭﺳﻰ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻓﺮﺷﺘﻪ‬ ‫]ﻣﺮﱘ‪ .[١٧:‬ﺭﻭﺡ ﺧﻮﻳﺶ ﻭ ﻓﺮﺷﺘﻪ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﻓﺮﺳﺘﺎﺩﱘ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺑﺸﺮ ﻛﺎﻣﻞ ﺑﺮ ﺭﻭﻯ ﳕﻮﺩﺍﺭ ﺷﺪ ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﮔﻔﺘﮕﻮﻯ ﻓﺮﺷﺘﻪ ﺑﺎ ﻣﺮﱘ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺮﱘ‬ ‫ﮔﻔﺖ‪ :‬ﻣﻦ ﺭﺳﻮﻝ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﻫﺴﺘﻢ‪] .‬ﳓﻞ‪] ،[١٠٣:‬ﺷﻌﺮﺍﺀ‪١٩٣:‬ﻭ‪ .[١٩٤‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺟﱪﺋﻴﻞ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪﺍﻭﻝ ﺑﺎ »ﻗﺪﺱ« ﺩﺭ ﺩﻭﻡ ﺑﺎ »ﺍﻻﻣﲔ« ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺗﺄﻳﻴﺪ ﻋﻴﺴﻰ ﺑﺎ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪٨٧:‬ﻭ‪] ،[٢٥٣‬ﻣﺎﺋﺪﻩ‪ .[١١٠:‬ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻭ ﺑﻴﻀﺎﻭﻯ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﮔﺮﭼﻪ ﺍﺣﺘﻤﺎﻻﺕ ﺩﻳﮕﺮ ﻫﻢ‬ ‫ﺱ« ﻛﻪ ﮔﺬﺷﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺩﺭ ﺗﺄﻳﻴﺪ ﻋﻴﺴﻰ ﺟﱪﺋﻴﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺑﺎﻻ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻭﺣﻰ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ‬ ‫ﺡ ﺍﹾﻟ ﹸﻘ ‪‬ﺪ ِ‬ ‫ﺩﺍﺩﻩ ﺷﺪﻩ ﻭﱃ ﺁﻳﻪ »‪‬ﻧﺰ‪‬ﹶﻟ ‪‬ﻪ ﺭ‪‬ﻭ ‪‬‬ ‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﺣﺘﻤ ﹰﺎ ﺟﱪﺋﻴﻞ ﻣﻰﺑﺎﺷﺪ‬ ‫ﺷﺮﻳﻌﺖ ﻭ ﺩﻳﻦ‬ ‫ﺳﻪ ﺁﻳﻪ ﺯﻳﺮ ﺩﺭ ﺑﻴﺎﻥ ﻣﻄﻠﺐ ﻓﻮﻕ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ]ﺷﻮﺭﻯ‪[٥٢:‬‬ ‫]ﳓﻞ‪] ،[٢:‬ﻏﺎﻓﺮ‪.[١٥:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻗﻴﺪ » ِﻣ ‪‬ﻦ ﺍﹶ ‪‬ﻣﺮِﻧﺎ ِﻣ ‪‬ﻦ ﹶﺍ ‪‬ﻣ ِﺮ ِﻩ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺭﻭﺡ ﺍﺯ ﺍﻣﺮ ﺧﺪﺍ‪ ،‬ﻭﺣﻰ ﻭ ﻧﺎﺯﻝ ﻭ ﺍﻟﻘﺎ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺍﻧﺰﻭﺍﻝ ﺁﻥ ﺍﻧﺬﺍﺭ ﻭ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺁﻳﻪ ﺳﻮﻡ ﻣﻘﺎﻡ ﻧﺒﻮ‪‬ﺕ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺭﻭﺡ ﻓﻘﻂ ﺑﻪ ﻭﺳﻴﻠﻪ ﺧﺪﺍ ﺍﻟﻘﺎ ﺷﺪﻩ ﻭ ﻓﺮﺷﺘﻪ ﺩﺭ ﺁﻭﺭﺩﻥ ﺁﻥ ﻭﺍﺳﻄﻪ ﻧﻴﺴﺖ ﺑﺮ ﺧﻼﻑ ﺁﻳﻪ‬ ‫ﺩﻭﻡ ﻛﻪ ﺩﺭ ﺑﻴﺎﻥ ﺭﺳﺎﻟﺖ ﺍﺳﺖ ﻭ ﺭﻭﺡ ﺭﺍ ﻣﻠﻚ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻓﺮﻕ ﻣﻴﺎﻥ ﺭﺳﺎﻟﺖ ﺉ ﻧﺒﻮ‪‬ﺕ ﺩﺭ »ﺭﺳﻞ« ﮔﺬﺷﺖ‪.‬‬

‫ﺏ‬ ‫ﺸ ٍﺮ ﹶﺍ ﹾﻥ ‪‬ﻳ ﹶﻜﻠﱢ ‪‬ﻤ ‪‬ﻪ ﺍﻟ ﻠﹼ ‪‬ﻪ ﺍِﻟﹼﺎ ﻭ‪‬ﺣ‪‬ﻴﹰﺎ ﹶﺍ ‪‬ﻡ ِﻣ ‪‬ﻦ ﻭ‪‬ﺭﺍ ِﺀ ﺣِﺠﺎ ٍ‬ ‫ﻭﱃ ﺩﺭ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻭﺣﻰﻫﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎ ﻗﺒﻞ ﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺳﻪ ﻧﻮﻉ ﻭﺣﻰ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﻣﺎ ﻛﺎ ﹶﻥ ِﻟ‪‬ﺒ ‪‬‬ ‫ﻚ ﺭ‪‬ﻭﺣﹰﺎ‪ «...‬ﳘﻪ ﻭﺣﻰﻫﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﻓﻮﻕ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻫﻢ ﺭﺳﻮﻝ‬ ‫ﺍﹶﻣ‪‬ﻴﺮ‪‬ﺳﺮ ﹶﻝ ﺭ‪‬ﺳﻮ ﹰﻻ ﻓﹶﻴ‪‬ﻮ ِﺣ ‪‬ﻰ ِﺑ ِﺎ ﹾﺫِﻧ ِﻪ ﻣﺎ ﻳ‪‬ﺸﺎ ُﺀ‪ «...‬ﻛﻠﻤﻪ »ﻛﺬﻟﻚ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻭ‪‬ﺣ‪‬ﻴ‪‬ﻨﺎ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬ ‫ﺍﺳﺖ ﻭ ﻫﻢ ﻧﱮ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻣﺮ« ﺩﺭ ﺁﻳﺎﺕ ﺳﻪ ﮔﺎﻧﻪ ﻣﻘﺎﻡ ﺗﺪﺑﲑ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﻋﺮﺍﻑ‪ .[٥٤:‬ﻳﻌﲎ ﺧﻠﻘﺖ ﻭ ﺗﺪﺑﲑ ﻋﺎﱂ ﻫﺮ ﺩﻭ ﻣﺎﻝ ﺍﻭﺳﺖ ﻭ ﻣﻘﺎﻡ ﺗﺪﺑﲑ ﺍﻗﺘﻀﺎﺀ ﻣﻰﻛﻨﺪ ﻛﻪ‬ ‫ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺩﻳﻦ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺁﻳﺪ‪.‬‬ ‫ﺗﻘﺮﻳﺒﹰﺎ ﻳﻘﲔ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩﺍﺯ ﺭﻭﺡ ﺩﺭ ﺁﻳﺎﺕ ﺳﻪ ﮔﺎﻧﻪ ﺷﺮﻳﻌﺖ ﻭ ﻛﺘﺎﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﺷﺮﻳﻌﺖ ﻭ ﻛﺘﺎﺏ ﺍﺳﺒﺎﺏ ﺍﻧﺬﺍﺭ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺪ ﻭ ﺍﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻟﻘﺎ ﻭ‬ ‫ﻚ ﺭ‪‬ﻭﺣ ﹰﺎ« ﺑﻌﺪ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺎ ﺍﻥ ﺭﻭﺡ ﺭﺍ ﻧﻮﺭﻯ ﻗﺮﺍﺭ‬ ‫ﺍﻧﺰﺍﻝ ﺍﻳﻦ ﺭﻭﺡ ﳘﺎﻥ ﺍﻧﺬﺍﺭ ﻭ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﻛﺎﰱ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺍﻭﻝ ﻗﺪﺭﻯ ﺗﻮﺿﻴﺢ ﺑﺪﻫﻴﻢ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ »ﺍﹶﺣ‪‬ﻴ‪‬ﻨﺎ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬ ‫ﺩﺍﺩﱘ ﻛﻪ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﻫﺪﺍﻳﺖ ﻛﻨﻴﻢ »ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ﺟ‪‬ﻌ‪ ‬ﻠﹾﻨﺎ ‪‬ﻩ ﻧ‪‬ﻮﺭﹰﺍ ‪‬ﻧﻬ‪‬ﺪﻯ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ﻋِﺒﺎﺩِﻧﺎ« ﺩﺭ ﺟﺎﻫﺎﻯ ﺩﻳﮕﺮ ﺑﻪ ﺟﺎﻯ ﺭﻭﺡ »ﻗﺮﺁﻥ« ﺁﻣﺪﻩ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪] ،[٣:‬ﺷﻮﺭﻯ‪.[٧:‬‬ ‫ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ‪ ١٩‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﻭ ‪ ٢٧‬ﻛﻬﻒ ﻭ ﻏﲑﻩ‪ .‬ﻭ ﺩﺭ ﺟﺎﺧﺎﻯ ﺩﻳﮕﺮ ﺑﻪ ﻗﺮﺁﻥ »ﻧﻮﺭ« ﮔﻔﺘﻪ ﻭ ﻏﲑﻩ‪ .‬ﻭ ﺩﺭ ﺟﺎﻫﺎﻯ ﺩﻳﮕﺮ ﺑﻪ ﻗﺮﺁﻥ »ﻧﻮﺭ« ﮔﻔﺘﻪ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﮔﻔﺘﻪ‬ ‫»ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ﺟ‪‬ﻌﺰﻟﹾﻨﺎ ‪‬ﻩ ﻧ‪‬ﻮﺭﹰﺍ« ﻣﺎﻧﻨﺪ ]ﺗﻐﺎﺑﻦ‪] ،[٨:‬ﻧﺴﺎﺀ‪ [١٧٤:‬ﻭ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻭﺍﺳﻄﻪ ﻫﺪﺍﻳﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻮﺿﻴﺢ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﭼﻮﻥ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ‬ ‫ﺷﺮﻳﻌﺖ ﻭ ﻗﺮﺁﻥ ﺍﺳﺖ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻳﻪ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﻧﻴﺰ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﺯﻳﺮﺍ ﻛﻪ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﻳﻜﻰ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﻭ ﻃﱪﺳﻰ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺭﻭﺡ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻗﺮﺁﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻳﺎﺗﻰ ﺭﺍ ﻛﻪ »ﺭﻭﺡ« ﺩﺭ ﺁ‪‬ﺎﺁﻣﺪﻩ ﺑﻪ ﻫﻢ ﳐﻠﻮﻁ ﻛﺮﺩﻩ ﻭ ﻧﺘﻴﺠﻪﮔﲑﻯ ﳕﺌﺪﻩ ﺍﺳﺖ ﻭﱃ ﺑﻪ‬ ‫ﻧﻈﺮ ﻣﺎ ﺍﻳﻨﻜﺎﺭ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﺑﺎ ﻫﻢ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﺍﻳﺎﺕ ﺳﻪ ﮔﺎﻧﻪ ﻓﻮﻕ ﺩﺭ ﻳﻚ ﺭﺩﻳﻒ ﻭ ﺁﻳﺎﺗﻴﻜﻪ ﺯﻳﺮ ﻋﻨﻮﺍﻥ ﻓﺮﺷﺘﻪ ﻧﻘﻞ ﺷﺪ ﺩﺭ ﺭﺩﻳﻒ ﺩﻳﮕﺮ ﻭ ﺁﻳﺎﺗﻴﻜﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‬ ‫ﺩﺭ ﺭﺩﻳﻒ ﺳﻮﻣﻰ ﻭﺍﻗﻊ ﺷﺪﻩﺍﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ ﺣﱴ ﺁﻳﺎﺕ ﺭﻭﺡ ﺑﻪ ﻓﺘﺢ )ﺭ( ﺭﺍ ﺑﺎ ﺁﻳﺎﺕ ﺭﻭﺡ ﺑﻪ ﺿﻢ‪) ‬ﺭ( ﺑﻪ ﻫﻢ ﺩﺭ ﺁﻣﻴﺨﺘﻪ ﻭ ﳘﻪ ﺭﺍ ﺩﺭ ﻳﻚ ﺭﺩﻳﻒ ﺣﺴﺎﺏ‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫ﻓﺮﺷﺘﻪ ﲞﺼﻮﺹ‬ ‫ﺁﻳﺎﺕ ﺳﻪ ﮔﺎﻧﻪ ﺯﻳﺮ ﻧﻴﺰ ﻣﺜﻞ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺩﺭ ﻳﻚ ﺭﺩﻳﻒ ﺍﻧﺪ ﻗﻬﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺩﺭ ﺁ‪‬ﺎ ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ ]ﻣﻌﺎﺭﺝ‪٤:‬ﻭ‪] ،[٥‬ﻗﺪﺭ‪] ،[٤:‬ﻧﺒﺎﺀ‪.[٣٨:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺳﺨﻦ ﺍﺯ ﺭﻭﺣﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻋﺮﻭﺝ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍ ﻭ ﺩﺭ ﻧﺰﻭﻝ ﺑﺮﺍﻯ ﻫﺮ ﻛﺎﺭ ﻭ ﺩﺭ ﺍﻳﺴﺘﺎﺩﻥ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﺑﺎ ﻣﻼﺋﻜﻪ ﳘﺮﺍﻩ ﺍﺳﺖ‪ .‬ﻣﻼﺋﻜﻪ ﺩﺭ‬ ‫ﻣﺪ‪‬ﺕ ﻋﻤﺮ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺭ ﻋﺮﻭﺝ ﻭ ﻧﺰﻭﻝ ﺍﻧﺪ ﻭ ﭼﻮﻥ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺯ ﻣﺄﻣﻮﺭﻳﺖ ﺧﻮﺩ ﻓﺎﺭﻍ ﺷﺪﻧﺪ ﺑﻪ ﺣﺎﻝ ﺻﻒ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﺧﻮﺍﻫﻨﺪ ﺍﻳﺴﺘﺎﺩ‪ .‬ﺍﻳﻦ ﺭﻭﺡ ﻧﻴﺰ ﺩﺭ ﻫﺮ ﺳﻪ ﻣﺮﺣﻠﻪ ﺑﺎ‬ ‫ﺁ‪‬ﺎﳘﺮﺍﻩ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺟﱪﺋﻴﻞ ﺍﺳﺖ ﻭ ﺑﻪ ﻋﻠﺖ ﻣﺰﻳ‪‬ﺖ ﻭ ﻓﻀﻴﻠﺘﺶ ﺑﻪ ﺧﺼﻮﺹ ﺫﻛﺮ ﺷﺪﻩ ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻥ ﺑﺮﺍﻯ ﻋﻬﺪ ﺍﺳﺖ‪ .‬ﺟﱪﺋﻴﻞ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻣﻘﺎﻥ ﳐﺼﻮﺻﻰ ﺩﺍﺭﺩ‪.‬‬ ‫ﻣﻼﺋﻜﻪ ﺩﻳﮕﺮ ﺍﺯ ﻭﻯ ﻓﺮﻣﺎﻥ ﻣﻰﺑﺮﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺗﻜﻮﻳﺮ‪ .[٢١-١٩:‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻭﺻﻒ ﺟﱪﺋﻴﻞ ﺍﺳﺖ ﻭ ﺗﻮﺿﻴﺢ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﻼﺋﻜﻪ ﻣﻄﺎﻉ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺟﺎ‬ ‫ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ﳘﻪ ﻣﻼﺋﻜﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﳎﻤﻊ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻣﻌﺎﺭﺝ ﺁﻥ ﺭﺍ ﺟﱪﺋﻴﻞ ﺩﺍﻧﺴﺘﻪ ﻭ ﻋﻠﺖ ﺟﺪﺍﮔﺎﻧﻪ ﺁﻣﺪﻥ ﺭﺍ ﺷﺮﺍﻓﺖ ﺍﻭ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﳎﻤﻊ ﮔﻔﺘﻪ‬

‫ﺍﺳﺖ‪ .‬ﺍﻳﻀﹰﺎ ﺩﺭ ﳎﻤﻊ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻧﺒﺎﺀ ﭼﻨﺪ ﻗﻮﻝ ﻳﺎ ﻭﺟﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﺯ ﲨﻠﻪ ﺟﱪﺋﻴﻞ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺭﻭﺡ ﻣﻠﻜﻰ ﺍﺳﺖ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺟﱪﺋﻴﻞ‬ ‫ﻭ ﻣﻴﻜﺎﺋﻴﻞ ﻭ ﺩﺭ ﺫﻳﻞ ﺳﻮﺭﻩ ﻗﺪﺭ ﺁﻥ ﺭﺍ ﺟﱪﺋﻴﻞ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻗﻤﻰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﻭﺡ ﻣﻠﻜﻰ ﺍﺳﺖ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺟﱪﺋﻴﻞ ﻭ ﻣﻜﺎﺋﻴﻞ ﻭ ﺍﻭ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺏ‪.‬ﺩ ﻭ ﺍﻭ ﺑﺎ‬ ‫ﺡ ﺍﻟﱠﺬﻯ ‪‬ﻫ ‪‬ﻮ ِﻣ ‪‬ﻦ‬ ‫ﺐ ‪‬ﻭ ﺍﻟﺮ‪‬ﻭ ِ‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﺡ ﺍﻟﱠﺬﻯ ‪‬ﻫ ‪‬ﻮ ﻋ‪‬ﻠﻰ ﻣ‪‬ﻼِﺋ ﹶﻜ ِﺔ ﺍ ﹾﻟ ‪‬‬ ‫ﺍﻣﺎﻣﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﺩﺭ ﺩﻋﺎﻯ ﺳﻮﻡ ﺻﺤﻴﻔﻪ ﭘﺲ ﺍﺯ ﺻﻠﻮﺍﺕ ﺑﺮ ﺟﱪﺋﻴﻞ ﻭ ﻣﻴﻜﺎﺋﻴﻞ ﻭ ﺍﺳﺮﺍﻓﻴﻞ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﺍﻟﺮ‪‬ﻭ ِ‬ ‫ﹶﺍ ‪‬ﻣ ِﺮ ‪‬ﻙ« ﻳﻌﲎ ﺻﻠﻮﺍﺕ ﻓﺮﺳﺖ ﺑﺮ ﺁﻥ ﺭﻭﺡ ﻛﻪ ﺑﺮ ﻣﻼﺋﻜﻪ ﺣﺠﺐ ﻣﻮﻛﻞ ﺍﺳﺖ ﻭ ﺑﺮ ﺁﻥ ﺭﻭﺡ ﻛﻪ ﺍﺯ ﺍﻣﺮ ﺗﻮ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﲨﻠﻪ ﺭﻭﺡ ﺭﺍ ﺍﺯ ﺟﱪﺋﻴﻞ ﺟﺪﺍ ﻣﻰﻛﻨﺪ ﻣﺸﺮﻭﻁ ﺑﺮ ﺁﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﳘﺎﻥ ﻣﻠﻚ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻣﺎﺩﻩ »ﺧﻠﻖ« ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑـﺎﺭﻩ‬ ‫ﻕ ﺍﻟﹾﻌﺎﹶﻟ ِﻢ ﹶﻟ ‪‬ﻴ ﹶﻠ ‪‬ﻪ ‪‬ﻭ‬ ‫ﻚ ِﺑ ِﻪ ﻃﹶﺮﻳ ‪‬ﻖ ﺍﻟﹾﻤ‪‬ﻜﺎ ِﺭ ِﻡ ‪‬ﻭ ﻣ‪‬ﺤﺎ ِﺳ ‪‬ﻦ ﺍﹶﺧ‪‬ﻼ ِ‬ ‫ﺴ ﹸﻠ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﻣ‪‬ﻼِﺋ ﹶﻜ ِﺘ ِﻪ ‪‬ﻳ ‪‬‬ ‫ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﻛﺮﺩﻩ » ‪‬ﻭ ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻗ ‪‬ﺮ ﹶﻥ ﺍﻟ ﻠﹼ ‪‬ﻪ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﻟﹶﺪ‪‬ﻧ‪‬ﻜﺎ ﹶﻥ ﻓﹶﻄﻴﻤ ﹰﺎ ﹶﺍ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ‪‬ﻣ ﹶﻠ ٍ‬ ‫ﻧ‪‬ﻬﺎ ‪‬ﺭ ‪‬ﻩ« ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﻄﺎﺑﻖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﻤﻰ ﻧﻘﻞ ﺷﺪ‪ :‬ﺭﻭﺡ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﻮﺩ‪...‬ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻫﻢ ﻫﺴﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﱘ ﻋﻘﻞ‬ ‫ﻛﻠﻰ ﻭ ﻭﺳﻴﻌﻰ ﺑﺎﺷﺪ ﻣﻪ ﻋﻘﻮﻝ ﺑﺸﺮ ﻭ ﻏﺮﻳﺰﻩﻫﺎﻯ ﺟﺎﻧﺪﺍﺭﺍﻥ ﻭ ﺍﺣﺴﺎﺱ ﻧﺒﺎﺗﺎﺕ ﺍﺯ ﺷﻌﺒﻪﻫﺎﻯ ﺁﻥ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺑﻪ ﻭﺳﻴﻠﻪ ﻣﻼﺋﻜﻪ ﻭ ﻋﻘﻮﻝ ﺍﻧﺴﺎ‪‬ﺎ ﻭ ﻏﺮﻳﺰﻩ ﺟﺎﻧﺪﺍﺭﺍﻥ ﺍﻳﻦ‬ ‫ﺟﻬﺎﻥ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﻛﻤﺎﻝ ﺳﻮﻕ ﻣﻰﺩﻫﺪ ﻋﻘﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﻭ ﻗﻴﺎﻡ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻖ ﺑﺎ ﻣﻼﺋﻜﻪ ﺗﻮﺃﻡ ﻣﻰﺑﺎﺷﺪ)ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ( ﺍﻭﻟﲔ ﺭﻭﺍﻳﺖ ﻛﺘﺎﺏ ﺍﺻﻮﻝ ﻛﺎﰱ ﺩﺭﺑﺎﺭﻩ ﻋﻘﻞ‬ ‫ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﻣﺴﺘﻘﻞ ﻭ ﳎﺰﺍ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﺩﺭ ﳘﺎﻥ ﺭﻭﺍﻳﺖ ﺁﻣﺪﻩ‪ :‬ﭼﻮﻥ ﺧﺪﺍ ﻋﻘﻞ ﺭﺍ ﺁﻓﺮﻳﺪ ﺁﻥ ﺭﺍ ﮔﻮﻳﺎ ﻛﺮﺩ ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪ :‬ﺭﻭ ﻛﻦ‪ .‬ﺭﻭ ﻛﺮﺩ‪ .‬ﻓﺮﻣﻮﺩ ﻗﺴﻢ ﺑﻪ ﻋﺰ‪‬ﺕ ﻭ ﺟﻼﻝ‬ ‫ﺧﻮﺩﻡ ﺧﻠﻘﻰ ﻛﻪ ﺍﺯ ﺗﻮ ﺑﻪ ﻣﻦ ﳏﺒﻮﺏﺗﺮ ﺑﺎﺷﺪ ﻧﻴﺎﻓﺮﻳﺪﻩﺍﻡ ﻭ ﺗﻮ ﺭﺍ ﺟﺰ ﺩﺭ ﻛﺴﻴﻜﻪ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﻡ ﻛﺎﻣﻞ ﻧﻜﺮﺩﻩﺍﻡ ﻭ ﺑﺪﺍﻥ ﻓﻘﻂ ﺗﻮ ﺭﺍ ﺍﻣﺮ ﻭ ﺗﻮ ﺭﺍ ‪‬ﻰ ﻣﻰﻛﻨﻢ ﻭ ﻓﻘﻂ ﺗﻮ ﺭﺍ ﻋﺬﺍﺏ‬ ‫ﻛﺮﺩﻩ ﻭ ﺗﻮ ﺭﺍ ﺛﻮﺍﺏ ﻣﻰﺩﻫﻢ‪.‬‬ ‫ﺭﻭﺡ ﻣﺴﺘﻘﻞ‬ ‫ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺯﻳﺮ ﻧﻘﻞ ﻣﻰﺷﻮﺩ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ ]ﺳﺠﺪﻩ‪] ،[٩:‬ﺣﺠﺮ‪] ،[٢٩:‬ﺹ‪] ،[٧٢:‬ﺍﻧﺒﻴﺎﺀ‪] ،[٩١:‬ﲢﺮﱘ‪.[١٢:‬‬ ‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪.[١٧١:‬‬ ‫ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﻛﻠﻤﻪ ﺍﺛﺮ ﺑﺎﺷﺪ ﻳﻌﲎ ﻭﺟﻮﺩ ﻋﻴﺴﻰ ﺍﺛﺮﻯ ﺍﺯ ﺧﺪﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻛﻠﻤﻪ »ﻛﻦ« ﺗﻜﻮﻳﲎ ﺑﺎﺷﺪ ﻛﻪ ﻭﺟﻮﺩ ﻋﻴﺴﻰ ﺍﺯ ﻃﺮﻳﻖ ﻋﺎﺩﻯ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﻛﻦ ﻓﻴﻜﻮﱏ‬ ‫ﺍﺳﺖ‪ .‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻋﻴﺴﻰ ﺭﻭﺣﻰ ﻭ ﺣﻴﺎﺗﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻣﺮﱘ ﺩﻣﻴﺪﻩ ﺷﺪ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﺭﺷﺪ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﻭ ﲨﻠﻪ »ﻓﹶﻨ‪ ‬ﹶﻔﺨ‪‬ﻨﺎ ﻓﻴﻬﺎ ِﻣ ‪‬ﻦ ﺭ‪‬ﻭﺣِﻨﺎ« ﻭ »ﻓﹶﻨ‪ ‬ﹶﻔﺨ‪‬ﻨﺎ ﻓﻴ ِﻪ ﻣِ ‪‬ﻨﺮ‪‬ﻭﺣِﻨﺎ« ﻛﻪ ﮔﺬﺷﺖ‬ ‫ﺖ« ﻭ ﺁﻳﺎﺕ ]ﻭﺍﻗﻌﺔ‪] ،[٨٣:‬ﻗﻴﺎﻣﺔ‪ .[٢٦:‬ﻭ ﺻﺮﻳﺢ ﺁﻳـﺎﺕ ﺑـﺮﺯﺥ ]ﺑﻘـﺮﻩ‪] .[١٥٤:‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪،[١٦٩:‬‬ ‫ﺨ ‪‬‬ ‫ﺩﻟﻴﻞ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺖ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻇﻬﻮﺭ ﺁﻳﺎﺕ »‪‬ﻧ ﹶﻔﺨ‪‬ﻨﺎ ‪ -‬ﻧ ﹶﻔ ‪‬‬ ‫]ﻳﺲ‪٢٦:‬ﻭ‪ [٢٧‬ﻛﻪ ﺩﺭ »ﺑﺮﺯﺥ« ﺑﻪ ﻃﻮﺭ ﻣﻔﺼ‪‬ﻞ ﺷﺮﺡ ﺩﺍﺩﻩ ﺷﺪﻩ ﺩﻻﻟﺖ ﺑﺮ ﺍﺳﺘﻘﻼﻝ ﺭﻭﺡ ﻭ ﺣﻴﺎﺕ ﺑﺮﺯﺧﻰ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﻭ ﺍﮔﺮ ﺭﻭﺍﻳﺎﺕ ﰉ ﴰﺎﺭﻯ ﺭﺍ ﻛﻪ ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﻣﻰﺷﻮﺩ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻛﺎﰱ ﺝ ‪ ٣‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ﺹ ‪ ٢٦٣ - ٢٢٨‬ﻃﺒﻊ ﺁﺧﻮﻧﺪﻯ ﻭ ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﺝ ‪ ،٦‬ﺍﺑﻮﺍﺏ ﺑﺮﺯﺥ ﻃﺒـﻊ‬ ‫ﺍﺧﲑ‪ ،‬ﻣﻄﺎﻟﻌﻪ ﺷﻜﹼﻰ ﳔﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﺑﻪ »ﺑﺮﺯﺥ« ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬

‫ﭼﻨﺪ ﳏﻞﹼ ﺯﻳﺮ ﺍﺯ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻭ ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳ‪‬ﻪ ﺩﺭ ﻭﻟﻮﺝ ﻭ ﺧﺮﻭﺝ ﺭﻭﺡ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ ‪:‬‬ ‫ﻯ ﹶﺍ ‪‬ﻫ ِﻠ ِﻪ«‪.‬‬ ‫ﺴ ِﺪ ِﻩ ﻓﹶﺼﺎ ‪‬ﺭ ﺟﻴ ﹶﻔ ﹰﺔ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺡ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬‬ ‫ﺖ ﺍﻟﺮ‪‬ﻭ ‪‬‬ ‫‪ -١‬ﺩﺭ ﺧﻄﺒﻪ ‪ ١٠٧‬ﻓﺮﻣﻮﺩﻩ‪ »:‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ِ‬ ‫ﺡ ﺍﹶﺟﺎ‪‬ﺑ ‪‬ﺘ ‪‬ﻪ ِﺑِﺎﺫﹾﻥﺭ ‪‬ﺭﺑ‪‬ﻬﺎ« ﺟﻨﲔ ﺭﺍ ﺩﺭ ﺷﻜﻢ ﻣﺎﺩﺭ ﭼﻄﻮﺭ ﻣﻰﻣﲑﺍﻧﺪ؟ ﺁﻳﺎ ﺍﺯ‬ ‫ﺾ ﺟ‪‬ﻮﺍﺭِﺣِﻬﺎ ﹶﺍ ِﻡ ﺍﻟﺮ‪‬ﻭ ‪‬‬ ‫ﺞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﲔ ﰱ ‪‬ﺑ ﹾﻄ ِﻦ ﺍﹸﻣ‪‬ﻪِ؟ ﹶﺃ‪‬ﻳ ِﻠ ‪‬‬ ‫ﻒ ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻓﹼﻰ ﺍ ﹾﻟﺠ‪‬ﻨ ‪‬‬ ‫‪ -٢‬ﺩﺭﺑﺎﺭﻩ ﻗﺒﺾ ﺭﻭﺡ ﭼﻨﲔ ﺁﻣﺪﻩ‪ » :‬ﹶﻛ ‪‬ﻴ ‪‬‬ ‫ﺑﻌﺾ ﺍﻋﻀﺎﺀ ﻣﺎﺩﺭ ﻭﺍﺭﺩ ﺷﻜﻢ ﺍﻭ ﻣﻰﺷﻮﺩ ﻳﺎ ﺭﻭﺡ ﺟﻨﲔ ﺩﺭ ﺧﺎﺭﺝ ﺷﺪﻥ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺍﺯ ﻭﻯ ﺍﻃﺎﻋﺖ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺡ ﺍِﻟﹼﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﹾﻟﺤِﻤﺎ ‪‬ﻡ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪ ‪‬ﻩ« ﺧﺪﺍ ﺑﺮ ﺧﻮﺩ ﻭﻋﺪﻩ ﻛﺮﺩﻩ ﻛﻪ‬ ‫ﺞ ﻓﻴ ِﻪ ﺍﻟﺮ‪‬ﻭ ‪‬‬ ‫ﺏ ‪‬ﺷ‪‬ﺒﺢ‪ ‬ﻣِﻤ‪‬ﺎ ﺁﺯ ‪‬ﻭﹶﻟ ‪‬‬ ‫ﺴ ِﻪ ﹶﺍ ﹾﻥ ﻻ ‪‬ﻳ ﹾﻈ ِﺮ ‪‬‬ ‫‪ -٣‬ﺩﺭ ﺧﻄﺒﻪ ‪ ١٦٣‬ﺩﺭﺑﺎﺭﻩ ﺣﺘﻤﻰ ﺑﻮﺩﻥ ﻣﺮﮒ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﻭ‪‬ﺃﹶﻯ ﻋ‪‬ﻠﻰ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﻫﺮ ﺟﻨﺒﻨﺪﻩ ﺭﺍ ﻛﻪ ﺭﻭﺡ ﺩﺭ ﺁﻥ ﺩﻣﻴﺪﻩ ﲟﲑﺍﻧﺪ‪.‬‬ ‫ﺴ ‪‬ﺘ ِﻘﺮ‪ ‬ﹶﺍﺭ‪‬ﻭﺍ ‪‬ﺣ ‪‬ﻬ ‪‬ﻢ ﰱ ﺍﹶﺟ‪‬ﺴﺎ ِﺩ ِﻫ ‪‬ﻢ ﹶﻃ ‪‬ﺮ ﹶﻓ ﹶﺔ ‪‬ﻋ ‪‬ﻴ ٍﻦ«‪.‬‬ ‫‪ -٤‬ﺩﺭ ﺧﻄﺒﻪ ‪ ١٩١‬ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ﺍﳝﺎﻥ ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺡ ‪‬ﻭ ﺍﻟﺪ‪ِ ‬ﻡ« ﺷﻴﻄﺎﻥ ﻣﺎﻧﻨﺪ ﺭﻭﺡ ﻭ ﺧﻮﻥ ﺩﺭ ﻭﺟﻮﺩ ﺗﻮ ﺟﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫ﺠﺮ‪‬ﻯ ﺍﻟﺮ‪‬ﻭ ِ‬ ‫ﻚ ‪‬ﻣ ‪‬‬ ‫‪ -٥‬ﺩﺭ ﻧﺎﻣﻪ ‪ ١٠‬ﺧﻄﺎﺏ ﺑﻪ ﻣﻌﺎﻭﻳﻪ ﻧﻮﺷﺘﻪ‪ » :‬ﻭ ﺟ‪‬ﺮﻯ ِﻣ ‪‬ﻨ ‪‬‬ ‫ﺤﻞﱢ ﺍﹾﻟﺎﹶﻋ‪‬ﻠﻰ«‪.‬‬ ‫ﺻﺤِﺒ‪‬ﻮﺍ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ ِﺑﺎﹶﺑ‪‬ﺪﺍ ِﻥ ﹶﺍﺭ‪‬ﻭﺍﺣِﻬﺎ ‪‬ﻣ ‪‬ﻌﻠﱠ ﹶﻘ ﹰﺔ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪ -٦‬ﺩﺭ ﺣﻜﻤﺖ ‪١٤٧‬ﺑﻪ ﻛﻤﻴﻞ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ‪‬‬ ‫ﺲ ِﻣ ‪‬ﻨﺎﹶﺑ‪‬ﺪﺍﻧِﻬﺎ«‪.‬‬ ‫ﺝ ﺍﹾﻟ ﹶﺎ‪‬ﻧ ﹸﻔ ِ‬ ‫ﺤ ﱡﻞ ِﺑ ِﻬ ‪‬ﻢ ﻳ‪‬ﻮ ‪‬ﻡ ‪‬ﺧﺮ‪‬ﻭ ِ‬ ‫ﺏ ‪‬ﻳ ِ‬ ‫‪ -٧‬ﺩﺭ ﺩﻋﺎﻯ ﭼﻬﺎﺭﻡ ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ » ‪‬ﻭ‪‬ﺗ ‪‬ﻬﻮ‪ ‬ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹸﻛﻞﱠ ﹶﻛ ‪‬ﺮ ٍ‬ ‫ﺩﻭ ﺁﻳﻪ ﺯﻳﺮ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﺟﺪﺍﮔﺎﻧﻪ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬ ‫* ]ﺍﺳﺮﺍﺀ‪.[٨٥:‬‬ ‫ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺟﱪﺋﻴﻞ ﺑﺎﺷﺪ‪ .‬ﭼﻮﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻣﺮﺩﻡ ﻣﻰﻓﺮﻣﻮﺩ ﻛﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭ ﺭﻭﺡ ﺍﻻﻣﲔ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺍﺯ ﺳﻮﻯ ﺧﺪﺍ‬ ‫ﺁﻭﺭﺩ ﺁ‪‬ﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﻳﻦ ﺭﻭﺡ ﭼﻴﺴﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺗﻮﺿﻴﺤﻰ ﺑﺪﻫﻴﺪ؟ ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻩ‪ :‬ﴰﺎ ﺭﺍﻫﻰ ﺑﻪ ﻓﻬﻢ ﺁﻥ ﻧﺪﺍﺭﻳﺪ ﺁﻥ ﺍﺯ ﻛﺎﺭ ﺧﺪﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻮﺍﺏ ﺑﺪﺳـﺖ‬ ‫ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺍﻧﺴﱳ ﺭﻭﺡ ﺍﺯ ﺑﺸﺮ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ ﻭ ﭘﻴﻮﺳﺘﻪ ﺍﻳﻨﻄﻮﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺩﻭﻡ ﺭﺍ ﻣﻰﺭﺳﺎﻧﻨﺪ‪.‬‬ ‫ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﻭﺣﻰ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻛﻪ ﺣﻘﻴﻘﺖ ﻭﺣﻰ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﭘﻰ ﺑﺮﺩﻥ ﺑﻪ ﺁﻥ ﺟﻮﺍﺏ ﻳﺄﺱ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﳏﺘﻤﻞ ﺍﺳﺖ ﻛﻪ ﺭﻭﺡ ﺍﻧﺴﺎﱏ‬ ‫ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺩﺭ ﺣﺪﻳﺚ ﻧﻘﻞ ﺷﺪﻩ ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﻣﻄﻠﻖ ﺭﻭﺡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻼﻡ ﺧﺪﺍ ﺁﻣﺪﻩ ﻭ ﺳﺆﺍﻝ ﺍﺯ ﺣﻘﻴﻘﺖ ﳘﻪ ﺁ‪‬ﺎﺳﺖ‪ .‬ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺗﻔﺴﲑ‬ ‫ﻋﻴﺎﺷﻰ ﻓﺮﺷﺘﻪﺍﻯ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺟﱪﺋﻴﻞ ﻭ ﺭﻭﺣﻴﻜﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﺍﺳﺖ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﺭﻭﺡ ﺍﻧﺴﺎﱏ ﻛﻪ ﻗﻮﺍﻡ ﺑﺪﻥ ﺑﺎ ﺁﻥ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺟﱪﺋﻴﻞ‪ ،‬ﺑﺮﺧﻰ ﻣﻠﻜﻰ ﺍﺯ ﻣﻼﺋﻜﻪ‪ ،‬ﺑﺮﺧﻰ ﻗﺮﺁﻥ‪ ،‬ﺑﻌﻀﻰ ﻭﺣﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻪ ﺁﻳﺎ ﺳﺆﺍﻝ ﻛﻨﻨﺪﮔﺎﻥ‬ ‫ﻣﺴﻠﻤﲔ ﺑﻮﺩﻧﺪ‪ ،‬ﻳﺎ ﻛﻔﹼﺎﺭ ﻭ ﻳﺎ ﺍﻫﻮﺩ ﻭ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻳﻬﻮﺩ ﺑﻪ ﻣﺸﺮﻛﲔ ﮔﻔﺘﻨﺪ ﺍﺯ ﺟﺮﻳﺎﻥ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﻭ ﺫﻭﺍﻟﻘﺮﻧﲔ ﻭ ﺣﻘﻴﻘﺖ ﺭﻭﺡ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺑﭙﺮﺳﻨﺪ ﺍﮔﺮ ﺍﺯ ﳘﻪ ﺟﻮﺍﺏ ﺩﺍﺩ‬ ‫ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﭘﻴﺎﻣﱪ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺭﻭﺡ ﺭﺍ ﻣﺒﻬﻢ ﮔﺬﺍﺷﺖ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺣﻖ ﺍﺳﺖ ‪.‬‬ ‫* ]ﳎﺎﺩﻟﻪ‪ [٢٢:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎ ﺑﺎ ﺭﻭﺣﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺗﺄﻳﻴﺪ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻧﻮﺭ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﺭﻭﺡ ﺑﻪ ﺧﺼﻮﺻﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﺎﺕ‬ ‫ﺩﻳﮕﺮ ﺑﻪ ﺟﺎﻯ ﺁﻥ »ﻧﻮﺭ« ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪.[١٢٢:‬‬ ‫]ﺣﺪﻳﺪ‪ .[٢٨:‬ﻭ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﻣﻠﻚ ﺑﺎﺷﺪ ﻣﻪ ﺍﻣﺪﻩ ]ﻓﺼ‪‬ﻠﺖ‪ .[٣٠:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﭼﻮﻥ ﻣﺆﻣﻦ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺍﺳﺘﻘﺎﻣﺖ ﻭﺭﺯﺩ ﻣﻼﺋﻜﻪ ﺑﺮ ﻭﻯ ﻧـﺎﺯﻝ ﺷـﺪﻩ ﻭ‬ ‫ﺩﻟﮕﺮﻣﺶ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﻣﻌﺎﺩ ﻭ ﺭﻭﺡ‬ ‫ﻗﺮﺁﻥ ﺑﻪ ﻣﺴﺌﻠﻪ ﻣﻌﺎﺩ ﺍﺯ ﺭﺍﻩ ﺑﻪ ﺧﺼﻮﺻﻰ ﻭﺍﺭﺩ ﺷﺪﻩ ﻭ ﺍﺧﺮﺕ ﺭﺍ ﺑﺮﻭﺋﻴﺪﻥ ﻋﻠﻔﻬﺎ ﺍﺯ ﲣﻤﻬﺎ ﺗﺸﺒﻴﻪ ﻣﻰﻛﻨﺪ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻓﺼﻞ ﭘﺎﺋﻴﺰ ﲣﻢ ﻋﻠﻔﻬﺎ ﺩﺭ ﺯﻣﲔ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ ﻭ ﲣﻢ ﺣﺒﻮﺑﺎ‬ ‫ﺑﺪﺳﺖ ﺑﺸﺮ ﻛﺎﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻃﻮﻝ ﺯﻣﺴﺘﺎﻥ ﺑﻪ ﺣﺎﻟﺖ ﺧﻮﺍﺏ ﺩﺭ ﺯﻳﺮ ﺧﺎﻛﻬﺎ ﻣﻰﻣﺎﻧﻨﺪ ﻭ ﭼﻮﻥ ‪‬ﺎﺭ ﺁﻣﺪﻩ ﻭ ﺣﺮﺍﺭﺕ ﻭ ﺭﻃﻮﺑﺖ ﺑﻪ ﺁ‪‬ﺎﺭﺳﻴﺪ ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﻭ ﺑﻪ ﺣﺮﻛﺖ‬ ‫ﺁﻣﺪﻩ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﺭﺷﺪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﳘﺎﻧﻄﻮﺭ ﺫﺭﺍﺕ ﺑﺪﻥ ﻣﺮﺩﮔﺎﻥ ﺩﺭ ‪‬ﺎﺭ ﻗﻴﺎﻣﺖ ﺍﺯ ﺩﺭﻭﻥ ﺑﻪ ﺣﺮﻛﺖ ﺁﻣﺪﻩ ﻭ ﺳﻠﻮﳍﺎﻯ ﺧﻔﺘﻪ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﺭﻭﺋﻴﺪﻥ ﻭ ﺗـﺸﻜﻴﻞ ﺍﻧـﺴﺎﻥ‬ ‫ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﳕﻰﺷﻮﺩ ﮔﻔﺖ ‪:‬ﺭﻭﺡ ﺍﺯ ﺣﺒﻮﺑﺎﺕ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﻭﻗﺖ ﺭﻭﺋﻴﺪﻥ ﺑﺎﺯ ﺩﺍﺧﻞ ﻣﻰﺷﻮﺩ ﺑﻠﻜﻪ ﺑﻪ ﺣﺎﻟﺖ ﺧﻔﺘﻪ ﺍﺳﺖ ﻭ ﻭﻗﺖ ‪‬ﺎﺭ ﺑﻴﺪﺍﺭ ﻣﻰﺷﻮﺩ ﺍﻳﻨﻚ ﺁﻳﺎﺕ‪] :‬ﻕ‪٩:‬ﻭ‪] ،[١١‬ﺭﻭﻡ‪.[١٩:‬‬ ‫ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻗﻴﺎﻣﺖ ﺑﻪ ﺭﻭﺋﻴﺪﻥ ﻋﻠﻔﻬﺎ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٥٧‬ﺍﻋﺮﺍﻑ ﻭ ‪ ١١‬ﺯﺧﺮﻑ ﻭ ‪٥‬ﻭ‪ ٧‬ﺳﻮﺭﻩ ﺣﺞ‪.‬‬ ‫ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﻛﻪ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻴﻔﻴ‪‬ﺖ ﺍﳚﺎﺩ ﺗﺪﺭﳚﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ﻗﻴﺎﺱ ﺁﺧﺮ ﺑﻪ ﺍﻭ‪‬ﻝ ﺍﺳﺖ ﺩﺭ ﺟﻮﺍﺏ ﺁﻧﻜﻪ ﮔﻔﺖ‪ :‬ﺍﺳﺘﺨﻮﺍ‪‬ﺎﻯ ﭘﻮﺳﻴﺪﻩ ﭼﮕﻮﻧﻪ ﺯﻧﺪﻩ ﻣﻰﺷﻮﺩ‬ ‫ﺁﻣﺪ ]ﻳﺲ‪ [٨١:‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ ]ﻣﺮﱘ‪.[٦٧-٦٦:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻪ ﻛﺘﺎﺏ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﻛﻪ ﻧﻮﺷﺘﻪﺍﻡ ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﻧﻴﺰ ﺑﻪ »ﻗﻴﺎﻣﺖ« ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪ .‬ﺍﻳﻦ ﳐﺎﻟﻒ ﺑﺎ ﺍﺳﺘﻘﻼﻝ ﺭﻭﺡ ﻧﻴﺴﺖ ﻭﱃ ﻗﺮﺁﻥ ﺍﺯ ﺭﺍﻫﻰ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ‬ ‫ﻋﻠﻰ ﻓﺮﺽ ﺍﮔﺮ ﺍﺳﺘﻘﻼﻝ ﺭﻭﺡ ﺭﺍ ﻫﻢ ﺍﻧﻜﺎﺭ ﻛﻨﺪ ﺿﺮﺭ ﺑﻪ ﻣﻌﺎﺩ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ؟؟؟؟‬ ‫_______________________________________________‬ ‫ﺭﻭ‪‬ﺡ = ﺑﻪ ﻓﺘﺢ )ﺭ( ﺭﺍﺣﱴ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ [٨٧:‬ﮔﻮﻳﺪ »ﻭﺍﻟﺮﻭﺡ‪ :‬ﺍﻟﺮﺍﺣﺔ« ﻭ ﺍﺻﻞ ﺑﺎﺏ ﺍﺯﺭﳛﻰ ﺍﺳﺖ ﻛﻪ ﺭﲪﺖ ﻣﻰﺁﻭﺭﺩ ﻭ ﺩﺭ ﻣﻌﲎ ﺁﻳﻪ ﮔﻔﺘﻪ‪ :‬ﻣﺄﻳﻮﺱ ﻧﺒﺎﺷﻴﺪ ﺍﺯ‬ ‫ﺭﲪﺘﻴﻜﻪ ﺧﺪﺍ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ»ﺍﻟﺮﻭﺡ ﻭﺍﻟﺮﺍﺣﺔ‪ :‬ﺍﻻﺳﺘﺮﺍﺣﺔ«ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﺭﺍﺣﱴ ﻭ ﺭﲪﺖ ﻭ ﻧﺴﻴﻢ ﻭ ﺭﻳﺢ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫]ﻭﺍﻗﻌﺔ‪ .[٨٩:‬ﺭﺍﺣﱴ ﻭ ﺭﻭﺯﻯ ﺍﺳﺖ ﻭ ‪‬ﺸﺖ ﭘﺮ ﻧﻌﻤﺖ‪.‬‬ ‫ﺭﻭﺍﺡ‪ :‬ﻧﻘﻴﺾ ﺻﺒﺎﺡ ﻭ ﺁﻥ ﺍﺯ ﻇﻬﺮ ﺍﺳﺖ ﺗﺎ ﺑﻪ ﺷﺐ )ﺻﺤﺎﺡ( ]ﺳﺒﺎﺀ‪ .[١٢:‬ﻣﻌﲎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺭﻳﺢ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ]ﳓﻞ‪ [٦:‬ﺍﺭﺍﺣﻪ ﺁﻭﺭﺩﻥ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺳﺖ ﺑﻪ ﺧﻮﺍﺑﮕﺎﻩ ﻭ ﳏﻞ‬ ‫ﺍﺳﺘﺮﺍﺣﺖ ﻭ ﺳﺮﺡ ﻓﺮﺳﺘﺎﺩﻥ ﺑﻪ ﭼﺮﺍﮔﺎﻩ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮﺍﻯ ﴰﺎ ﺩﺭ ﺁ‪‬ﺎ ﲤﺎﺷﺎ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﻛﻪ ﺭﺍﺣﺘﺸﺎﻥ ﻣﻰﻛﻨﻴﺪ ﻭ ﺁﻧﮕﺎﻩ ﮔﻪ ﺑﻪ ﭼﺮﺍ ﺭﻫﺎ ﻣﻰﳕﺎﺋﻴﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻭﺩ = ﺑﻪ ﻓﺘﺢ )ﺭ( ﻃﻠﺐ ﻛﺮﺩﻥ‪.‬‬

‫ﺧﻮﺍﺳﱳ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ»ﺭﺍﺩﻩ ﺭﻭﺩﺍﹰﻭ ﺭﻳﺎﺩﹰﺍ‪ :‬ﻃﻠﺒﻪ« ﺍﺭﺍﺩﻩ ﺑﻪ ﻣﻌﲎ ﻗﺼﺪ ﺍﺯ ﳘﲔ ﻣﺎﺩﻩ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪.[٢٥:‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﮔﺎﻫﻰ ﺩﺭ ﲨﺎﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﻛﻬﻒ‪ [٧٧:‬ﺩﺭ ﺁﻥ ﻗﺮﻳﻪ ﺩﻳﻮﺍﺭﻯ ﻳﺎﻓﺘﻨﺪ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺖ ﺑﻴﺎﻓﺘﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﭘﺎﺩﺍﺷﺖ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ ﺍﺭﺍﺩﻩ ﮔﺎﻫﻰ ﺑﺎ ﻗﻮ‪‬ﻩ ﺗﺴﺨﲑﻯ ﻭ ﺣﺴ‪‬ﻰ‬ ‫ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺑﺎ ﻗﻮ‪‬ﻩ ﺗﺴﺨﲑﻯ ﻭ ﺣﺴ‪‬ﻰ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺑﺎ ﻗﻮ‪‬ﻩ ﺍﺧﺘﻴﺎﺭﻯ ﻭ ﻟﺬﺍ ﺩﺭ ﲨﺎﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ »ﻳ‪‬ﺮﻳ ‪‬ﺪ ﹶﺍ ﹾﻥ ‪‬ﻳ ‪‬ﻨ ﹶﻘﺺ‪ «‬ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﺍﺳﺐ ﻣﻦ ﻛﺎﻩ ﺍﺭﺍﺩﻩ ﻣﻰﻛﻨﺪ »ﻓﺮﺳﻰ ﻳﺮﻳـﺪ‬ ‫ﺍﻟﺘﱭ« ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﻭﺻﻒ ﺟﺪﺍﺭ ﺑﺎ ﺍﺭﺍﺩﻩ ﳎﺎﺯ ﺍﺳﺖ ﻣﻌﻨﺎﻳﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺑﻴﺎﻓﺘﺪ ﻭ ﻣﺸﺮﻑ ﺑﺮ ﺍ‪‬ﺪﺍﻡ ﺑﻮﺩ ﻭ ﺁﻥ ﺍﺯ ﻓﺼﻴﺢ ﻛﻼﻡ ﻋﺮﺏ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺷﻌﺎﺭﺷﺎﻥ ﺯﻳﺎﺩ‬ ‫ﺐ ‪‬ﻋ ‪‬ﻦ ﺩِﻣﺎﺀِﺑﲎ ﻋ‪‬ﻘﻴ ٍﻞ« ﻳﻌﲎ ﻧﻴﺰﻩ ﺳﻴﻨﻪ ﺍﺑﺎ ﺑﺮﺍﺀ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ ﻭ ﺍﺯ ﺧﻮﻥ ﻓﺮﺯﻧﺪﺍﻥ ﻋﻘﻴﻞ ﺍﻋﺮﺍﺽ‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭ ﺍﰉ ﺑ‪‬ﺮﺍ ِﺀ ‪ -‬ﻭ ‪‬ﻳ ‪‬ﺮ ﹶﻏ ‪‬‬ ‫ﺢ ‪‬‬ ‫ﺍﺳﺖ‪ .‬ﺷﺎﻋﺮ ﺩﺭ ﻭﺻﻒ ﻧﻴﺰﻩ ﺧﻮﺩ ﻣﻰﮔﻮﻳﺪ‪» :‬ﻳ‪‬ﺮﻳ ‪‬ﺪ ﺍﻟﺮ‪ ‬ﻣ ‪‬‬ ‫ﻣﻰﻛﻨﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺷﻌﺎﺭ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪.‬‬

‫ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ ﺍﻳﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪.‬‬

‫ﻣﺮﺍﻭﺩﻩ ﺍﺯ ﺭﻭﺩ ﺑﻪ ﻣﻌﲎ ﻃﻠﺐ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﻣﺮﺍﻭﺩﻩ ﺧﻮﺍﺳﱳ ﭼﻴﺰﻳﺴﺖ ﺑﺎ ﻧﺮﻣﻰ ﻭ ﻣﺪﺍﺭﺍ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣﺮﺍﻭﺩﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﺭﺍﺩﻩ ﻧﺰﺍﻉ ﻛﲎ ﻭ ﻗﺼﺪ ﻛﲎ‬ ‫ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﻭ ﻗﺼﺪ ﳕﻰﻛﻨﺪ ﻭ ﻳﺎ ﺑﻪﻃﻠﱮ ﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﺍﻭ ﺭﺍ ﳕﻰﻃﻠﺒﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺑﺎ »ﻋﻦ« ﻳﺎ »ﻋﻠﻰ« ﳘﺮﺍﻩ ﺑﺎﺷﺪ ﳐﺎﺩﻋﻪ ﻭ ﻓﺮﻗﲔ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻳﻦ ﻫﺮ ﺳﻪ ﻗﻮﻝ ﻛﻪ ﻧﻘﻞ ﺷﺪ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢ ﺍﻧﺪ ]ﻳﻮﺳﻒ‪.[٢٣:‬‬ ‫ﺴ ِﻪ« ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﺁﻳﻪ ‪ ٣٧‬ﻗﻤﺮ ﺁﻣﺪﻩ ]ﻳﻮﺳﻒ‪ .[٦١:‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺍﻳﻪ »ﻋﻦ« ﺁﻣﺪﻩ‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﺮﺍﻭﺩﻩ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ‪ ٥١،٣٢،٢٦،٢٣‬ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﺁﻣﺪﻩ ﺍﺳﺖ ﳘﻪ ﻗﻴﺪ » ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﻭﱃ »ﻧﻔﺴﻪ« ﻧﺪﺍﺭﺩ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﻭﺩﻩ ﺩﺭ ﻗﺴﻤﺖ ﺍﻭﻝ ﺩﺭﺑﺎﺭﻩ ﻧﻔﺲ ﻳﻮﺳﻒ ﻭ ﻛﺎﻡ ﺧﻮﺍﺳﱳ ﺍﺯ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﺩﻭ ﺁﻳﻪ ﺑﻌﺪﻯ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻪ ﻧﻜﺘﻪ ﺭﺍ ﻳﺎﺩﺁﻭﺭﻯ ﻛﻨﻴﻢ ﺍﻭ‪‬ﻝ ﺁﻧﻜﻪ ﻣﻔﺎﻋﻠﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺗﻌﻠﻴﻞ ﺍﺳﺖ‪ .‬ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﺍﳌﻨﺠﻤﺪ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺗﻌﻠﻴﻞ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ »ﻋﻦ«‬ ‫ﻼ ﺁﻳﻪ »ﻭ‪‬ﺭﺍ ‪‬ﻭ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ ﺍﻟﱠﱴ ‪‬ﻫ ‪‬ﻮ ﰱ‬ ‫ﺍﺳﺖ‪ .‬ﻭ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ .[١١٤:‬ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺳﻮﻡ ﺍﻳﻨﻜﻪ ﻻﺯﻡ ﺍﺳﺖ ﻣﺮﺍﻭﺩﻩ ﺭﺍ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺑﻪ ﻣﻌﲎ ﻗﺼﺪ ﺑﮕﲑﱘ ﻛﻪ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻃﻠﺐ ﺍﺳﺖ ﻣﺜ ﹰ‬ ‫ﻀ ‪‬ﻴ ِﻔ ِﻪ« ﻳﻌﲎ ﻟﻮﻁ ﺭﺍ‬ ‫ﺴ ِﻪ« ﺭﺍ ﺍﻳﻨﻄﻮﺭ ﻣﻌﲎ ﻛﻨﻴﻢ‪ :‬ﺯﻧﻴﻜﻪ ﻳﻮﺳﻒ ﺩﺭ ﺧﺎﻧﻪ ﺍﻭ ﺑﻮﺩ ﻳﻮﺳﻒ ﺭﺍ ﺑﻪ ﺷﺪ‪‬ﺕ ﻗﺼﺪ ﻛﺮﺩ ﺑﻪ ﺟﻬﺖ ﻧﻔﺲ ﺍﻭ ﻭ ﻛﺎﻡ ﮔﺮﻓﱳ ﺍﺯ ﺍﻭ »ﻭ‪‬ﻟﹶﻘﹶﺪ‪‬ﺭﺍ ‪‬ﻭﺩ‪‬ﻭ ‪‬ﻩ ‪‬ﻋ ‪‬ﻨ ‪‬‬ ‫ﺑ‪‬ﻴ‪‬ﺘِﻬﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﻗﺼﺪ ﻛﺮﺩﻧﺪ ﺑﻪ ﻋﻠﺖ ﻣﻴﻬﻤﺎﻧﺎﻧﺶ ﻭ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﮕﲑﻧﺪ »ﻗﺎﻟﻮ ﺳ‪‬ﻨ‪‬ﺮﺍ ِﻭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ﺍﹶﺑﺎ ‪‬ﻩ« ﻳﻌﲎ ﺑﻪ ﺯﻭﺩﻯ ﺑﺮﺍﻯ ﺁﻭﺭﺩﻥ ﺍﻭ ﭘﺪﺭﺵ ﺭﺍ ﻗﺼﺪ ﻣﻰﻛﻨﻴﻢ ﻭ ﺑﻪ ﭘﻴﺶ ﺍﻭ ﻣﻰﺭﻭﱘ‪ .‬ﺍﮔﺮ‬ ‫ﻼ ﺩﺭﺳﺖ ﻭ ﻣﻄﺎﺑﻖ ﻭ ﻣﻄﺎﺑﻖ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﻛﻠﻤﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﳊﻤﺪﺍﻟﻠﹼﻪ ‪.‬‬ ‫ﺍﻳﻨﻄﻮﺭ ﺑﮕﻮﺋﻴﻢ ﻣﻌﲎ ﺁﻳﺎﺕ ﻛﺎﻣ ﹰ‬ ‫ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﻣﺮﺍﻭﺩﻩ ﺭﺍ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﺗﺼﺮﻳﺢ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ »ﺭﻭﺩ« ﺍﺳﺖ ﻭﱃ ﺁﻧﭽﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﺻﺤﻴﺢﺗﺮ ﻭ ﻣﻄﺎﺑﻖ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺍﺳﺖ‪ .‬ﻭ‬ ‫ﺿ ‪‬ﻴ ِﻔ ِﻪ« ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺭﺳﺖ ﳕﻰﺁﻳﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺎﺭﻫﺎ ﺑﻪ ﺍﻭ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ‬ ‫ﻼ ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ﹶﻟ ﹶﻘ ‪‬ﺪ ﺭﺍ ‪‬ﻭﺩ‪‬ﻭ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﻣﺜ ﹰ‬ ‫* ]ﻃﺎﺭﻕ‪ .[١٧:‬ﺭﻭﻳﺪ ﻣﻌﲎ ﻗﻠﻴﻞ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ‪ ،‬ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺻﻔﺖ ﻣﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺍﺳﺖ ﻳﻌﲎ »ﹶﺍ ‪‬ﻣ ِﻬ ﹾﻠ ‪‬ﻬ ‪‬ﻢ ﺍِﻣ‪‬ﻬﺎ ﹰﻻ ‪‬ﺭ ‪‬ﻭﻳ‪‬ﺪﹰﺍ« ﻭ ﺁﻥ ﺑﻪ‬ ‫ﺗﺼﺮﻳﺢ ﻗﺎﻣﻮﺱ ﺗﺼﻐﲑ »ﺭﻭﺩ« ﺍﺳﺖ‪.‬‬ ‫ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﻳﻌﲎ ﭼﻪ؟‬ ‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﺯ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺳﺨﻦ ﺭﻓﺘﻪ ﻧﻈﲑ ]ﳓﻞ‪] ،[٤٠:‬ﻳﺲ‪] ،[٨٢:‬ﺑﻘﺮﻩ‪] ،[٢٦:‬ﺭﻋﺪ‪ .[١١:‬ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﻚ‬ ‫ﺍﺭﺍﺩﻩ ﺩﺭ ﺑﺸﺮ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ ﺗﻮﺃﻡ ﺑﺎ ﺍﻧﻘﻼﺏ ﻭ ﺷﻮﻕ ﻭ ﺗﻐﻴﲑ ﻓﻜﺮ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﻭﱃ ﺧﺪﺍﻭﻧﺪ ﺛﺎﺑﺖ ﻭ ﻻ ﻳﺘﻐﲑ ﺍﺳﺖ ﻭ ﺣﺘﻤﹰﺎ ﺍﺭﺍﺩﻩ ﺧﺪﺍﻣﺜﺎ ﺍﺭﺍﺩﻩ ﺑﺸﺮ ﻧﻴﺴﺖ »ﺗ‪‬ﻌﺎﻟﹶﻰ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺫِﻟ ‪‬‬ ‫‪‬ﻋ ﹸﻠﻮ‪‬ﹰﺍ ﻛﹶﺒﲑﹰﺍ«‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻳﻨﻜﻪ ﻣﻰﮔﻮﺋﻴﻢ‪ :‬ﺧﺪﺍ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩ‪ .‬ﺧﺪﺍ ﻣﺮﻳﺪ ﺍﺳﺖ ﻳﻌﲎ ﭼﻪ؟ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﺣﻜﻢ ﻭ ﺩﺷﺘﻮﺭ ﺧﺪﺍﺳﺖ ﻭ‬ ‫ﻼ ]ﺭﻋﺪ‪ .[١١:‬ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﺭﺍﺩﻩ ﳘﺎﻥ ﺩﺳﺘﻮﺭ ﻭ ﺣﻜﻢ ﺍﺳﺖ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﻭﻗﻮﻉ ﺧﺎﺭﺟﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﺜﻞ ﺍﺭﺍﺩﻩ ﻭ ﻓﻜﺮ ﺑﺸﺮﻯ ﺑﻮﺩ »ﻓﹶﻼ‬ ‫ﺣﻜﻢ ﻭ ﺍﺭﺍﺩﻩ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﻫﺴﺘﻨﺪ ﻣﺜ ﹰ‬ ‫ﺻ ﹶﻞ ﺍﻟﻠﹼ ‪‬ﻪ ﺳﻮﺀ ِﺑ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﻓﹶﻼ ‪‬ﻣ ‪‬ﺮﺩ‪‬ﹶﻟ ‪‬ﻪ« ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﻛﻬﻒ‪ [٨٢:‬ﻛﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﳘﺎﻥ ﺩﺳﺘﻮﺭ ﺑﻪ ﺁﻥ ﻋﺎﱂ ﺑﻮﺩ ﻛﻪ ﺩﻳﻮﺍﺭ ﺭﺍ ﻣﺮﻣ‪‬ﺖ ﻛﺮﺩ‪.‬‬ ‫‪‬ﻣ ‪‬ﺮﺩ‪ «‬ﺻﺤﻴﺢ ﻧﺒﻮﺩ ﺑﻠﻜﻪ ﻻﺯﻡ ﺑﻮﺩ ﮔﻔﺘﻪ ﺷﻮﺩ »ﺍِﺫﺍ ﹶﺍ ‪‬ﻭ ‪‬‬ ‫ﺩﻭ ﺁﻳﻪ ﺯﻳﺮ ]ﳓﻞ‪] ،[٤٠:‬ﻳﺲ‪ [٨٢:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺳﺎﺑﻖ ﺑﺮ ﺍﻣﺮ ﺧﺪﺍﺳﺖ ﻭﱃ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻛﻪ ﺍﻳﻦ ﺍﻋﺘﺒﺎﺭﻯ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻗﻮﻝ‪ .‬ﺍﻣﺮ ﻭ ﺍﺭﺍﺩﻩ ﻫﺮ ﺳﻪ ﻳﻜﻰ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﺍﺭﺍﺩﻩ ﺩﺭ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﺣﻜﻢ ﻭ ﺍﻣﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٠‬ﳓﻞ ﺑﻌﺪ ﺍﺯ ﺑﺮﺭﺳﻰ ﺁﻳﺎﺕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺭﺍﺩﻩ ﻭ ﺣﻜﻢ ﺧﺪﺍ‬ ‫ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﺣﺴﺐ ﺍﻋﺘﺒﺎﺭ ﺑﺮ ﻗﻮﻝ ﻭ ﺍﻣﺮ ﻣﻘﺪ‪‬ﻡ ﺍﺳﺖ ‪.‬‬ ‫ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﺩﺭ ﲝﺎﺭ )ﺝ ‪ ٤‬ﺹ ‪ ١٣٧‬ﻁ ﺟﺪﻳﺪ( ﺫﻳﻞ ﺣﺪﻳﺚ ﺻﻔﻮﺍﻥ ﺑﻦ ﳛﲕ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻛﺜﺮ ﻣﺘﻜﻠﻤﲔ ﺍﻣ‪‬ﺎﻣﻴ‪‬ﻪ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﳘﺎﻥ ﻋﻠﻢ ﺍﻭﺳﺖ ﺑﻪ ﺧﲑ ﻭ‬ ‫ﻧﻔﻊ ﻭ ﺍﺻﻠﺢ ﻭ ﻣﺘﻜﻠﻤﲔ ﺩﺭ ﺧﺪﺍ ﺟﺰ ﻋﻠﻢ ﺍﺛﺒﺎﺕ ﳕﻰﻛﻨﻨﺪ‪ .‬ﻋﻠﹼﺎﻣﻪ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺩﺭ ﭘﺎﻭﺭﻗﻰ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺗﺼﻮﻳﺮ ﺍﺭﺍﺩﻩ ﺫﺍﺗﻴ‪‬ﻪ ﺍﺳﺖ ﻛﻪ ﻋﻴﺖ ﺫﺍﺕ ﻣﻰﺑﺎﺷﺪ )ﺍﮔﺮ ﺗﺼﻮﻳﺮﺷﺎﻥ ﺻﺤﻴﺢ‬ ‫ﺑﺎﺷﺪ( ﻭ ﺍﻣ‪‬ﺎ ﺍﺭﺍﺩﻩ ﺍﻳﻜﻪ ﺩﺭ ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﺁﻥ ﺍﺭﺍﺩﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺻﻔﺎﺕ ﺍﻓﻌﺎﻝ ﺍﺳﺖ ﻣﺜﻞ ﺭﺯﻕ ﻭ ﺧﻠﻖ ﻭ ﺁﻥ ﻋﲔ ﻣﻮﺟﻮﺩ ﺧﺎﺭﺟﻰ ﺍﺳﺖ ﻣﺜﻞ ﺯﻳﺪ ﻭ ﻋﻤﺮ ﻭ ﺯﻣﲔ ﻭ ﺁﲰﺎﻥ ﭼﻨﺎﻧﻜﻪ‬ ‫ﺷﻴﺦ ﻣﻔﻴﺪ ﺭﲪﺔﺍﻟﻠﹼﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٧٧‬ﻓﺮﻣﻮﺩﻩ » ‪‬ﻣ‪‬ﺘ ﹶﻜﻠﱢﻢ‪ ‬ﻻ ِﺑ ‪‬ﺮ ِﻭﻳ‪ٍ ‬ﺔ‪ .‬ﻣ‪‬ﺮﻳﺪ‪ ‬ﻻ ِﺑ ِﻬﻤ‪ٍ ‬ﺔ‪ .‬ﺻﺎِﻧﻊ‪ ‬ﻻ ﺑِﺠﺎ ِﺭ ‪‬ﺣ ٍﺔ« ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﺝ ‪ ١‬ﺹ ‪ ١٠٩‬ﺑﺎﺏ ﺍﺭﺍﺩﻩ ﺍﺯ ﺻﻔﺎﺕ ﻓﻌﻞ‬ ‫ﺍﺳﺖ‪ ...‬ﭼﻨﺪ ﺣﺪﻳﺚ ﺩﺭﺑﺎﺭﻩ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺻﻔﻮﺍﻥ ﺑﻦ ﳛﲕ ﻧﻘﻞ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺑﻪ ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺘﻢ‪ :‬ﺑﻔﺮﻣﺎﺋﻴﺪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﭼﻴﺴﺖ؟ ﻭ ﺍﺭﺍﺩﻩ ﺧﻠﻖ ﻛﺪﺍﻡ‬ ‫ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺭﺍﺩﻩ ﺍﺯ ﺧﻠﻖ ﺗﻔﻜﹼﺮ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺑﻌﺪ ﺍﺯ ﺗﻔﻜﹼﺮ ﻛﺮﺩﻩ ﻣﻰﺷﻮﺩ )ﻗﺼﺪ ﻭ ﻓﻌﻞ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺼﺪﺍﻕ ﺍﺭﺍﺩﻩﺍﻧﺪ( ﻭ ﺍﻣ‪‬ﺎ ﺍﺯ ﺧﺪﺍ ﭘﺲ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺍﳚﺎﺩ ﺧﺪﺍﺳﺖ ﻻﻏﲑ ﻛﻪ ﺍﻭ‬ ‫ﺗﺄﻣﻞ ﻭ ﻗﺼﺪ ﻭ ﻓﻜﺮ ﳕﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺻﻔﺎﺕ ﺍﺯ ﺍﻭ ﻣﻨﺘﻔﻰ ﺍﺳﺖ ﻻﻏﲑ ﻛﻪ ﺍﻭ ﺗﺄﻣﻞ ﻭ ﻗﺼﺪ ﻭ ﻓﻜﺮ ﳕﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺻﻔﺎﺕ ﺍﺯ ﺍﻭ ﻣﻨﺘﻔﻰ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎﺻﻔﺎﺕ ﺧﻠﻖ ﺍﻧﺪ ﭘﺲ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﻓﻌﻞ‬ ‫ﺍﺳﺖ ﻻﻏﲑ ﺑﻪ ﺁﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ ﺑﺪﻭﻥ ﻟﻔﻆ ﻭ ﺑﺪﻭﻥ ﺗﻜﻠﻢ ﺑﺎ ﺯﺑﺎﻥ‪ ...‬ﻋﺒﺎﺭﺕ ﻋﺮﰉ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻭ ﺍﻣﺎ ﻣﻦ ﺍﻟﻠﹼﻪ ﻓﺎﺭﺍﺩﺗﻪ ﺍﺣﺪﺍﺛﻪ ﻻﻏﲑ ﺫﻟﻚ ﻻﻧﻪ ﻻﻳﺮﻭﻯ ﻭ ﻻ ﻳﻬﻢ ﻭ ﻻ ﻳﺘﻔﻜﹼﺮ‬ ‫ﻭ ﻫﺬﻩ ﺍﻟﺼﺎﻓﺎﺕ ﻣﻨﺘﻔﻴﺔ ﻋﻨﻪ ﻭ ﻫﻰ ﻣﻦ ﺻﻔﺎﺕ ﺍﳋﻠﻖ‪ ،‬ﻓﺎﺭﺍﺩﺓ ﺍﻟﻞﹼ ﺍﻟﻔﻌﻞ ﻻﻏﲑ ﺫﻟﻚ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ﺑﻼ ﻟﻔﻆ ﻭ ﻻ ﻧﻄﻖ ﺑﻠﺴﺎﻥ ﻭ ﻻ ﳘﹼﺔ ﻭ ﻻ ﻛﻴﻒ ﻟﺬﻟﻚ‪ ،‬ﻛﻤﺎ ﺍﻧﻪ ﻻ ﻛﻴﻒ ﻟﻪ‪.‬‬ ‫ﻼ ﮔﻔﺘﻪ ﺷﺪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻮﺣﻴﺪ ﺻﺪﻭﻕ ﺑﺎﺏ ‪ ٥٥‬ﺹ ‪ ٣٣٦-٣٤٤‬ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻩ‬ ‫ﺍﻳﻦ ﺣﺪﻳﺚ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺩﺭ ﻛﺎﰱ ﻭ ﲝﺎﺭ ﭼﻨﺎﻧﻜﻪ ﻗﺒ ﹰ‬ ‫ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺑﺎ ﻓﻌﻞ ﺧﺪﺍ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺣﻜﻢ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﺗﻔﺎﻭﺕ ﻧﺪﺍﺭﺩ ﻛﻪ ﺣﻜﻢ ﺧﺪﺍ ﻧﻴﺰ ﻓﻌﻞ ﺧﺪﺍﺳﺖ ﻭ ﻣﻰﺗﻮﺍﻥ ﮔﻘﺖ ﻛﻊ ﻓﻌﻞ ﻭ ﺍﳚﺎﺩ ﺧﺪﺍ ﺭﺍﺟﻊ ﺑﻪ ﺍﺭﺍﺩﻩ ﺗﻜﻮﻳﲎ ﻭ ﺣﻜﻢ ﻭ ﺩﺳﺘﻮﺭ ﺭﺍﺟﻊ ﺑﻪ ﺍﺭﺍﺩﻩ ﺗﺸﺮﻳﻌﻰ ﺍﺳﺖ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺭﺍﺩﻩ‬ ‫ﺗﻜﻮﻳﲎ ﺧﺪﺍ ﲣ ﻠﹼﻒﭘﺬﻳﺮ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﲕﺀ«‪.‬‬ ‫_______________________________________________‬

‫ﺭﻭﺽ = ﺭﻭﺿﻪ ﺑﺎﻍ ﻭ ﺑﺴﺘﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﺏ ﳘﺮﺍﻩ ﺑﺎﺷﺪ )ﻣﻔﺮﺩﺍﺕ( ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺭﻭﺿﻪ ﻧﮕﻮﻳﻨﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﺎ ﺁﻥ ﻳﺎ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ ﺁﺏ ﺑﺎﺷﺪ ]ﺭﻭﻡ‪ .[١٥:‬ﻭ ﲨﻊ ﺁﻥ ﺭﻭﺿﺎﺕ‬ ‫ﺍﺳﺖ ]ﺷﻮﺭﻯ‪ .[٢٢:‬ﻣﺮﺍﺩ ﺍﺯ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺭﻭﺿﻪﻫﺎﻯ ‪‬ﺸﱴ ﺍﺳﺖ ﺍﻟﻠﻬﻢ ﻟﺮﺯﻗﻨﺎ ﲟﺤﻤﺪ ﺉ ﺍﻟﻪ ﺻﻠﻮﺍﺗﻚ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ‪.‬‬ ‫_______________________________________________‬ ‫ﺚ ﰱ ﺭ‪‬ﻭ‪‬ﻋﻰ« ﻭ ﺑﻪ‬ ‫ﺖ ‪‬ﻧ ﹶﻔ ﹶ‬ ‫ﺡ ﺍﹾﻟﺎﹶﻣﻴ ‪‬‬ ‫ﺭﻭﻉ = ﺗﺮﺱ‪ .‬ﺍﺿﻄﺮﺍﺏ )ﺍﻗﺮﺏ( ]ﻫﻮﺩ‪ .[٧٤:‬ﭼﻮﻥ ﺗﺮﺱ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺮﻓﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﻭﻉ ﺑﻪ ﺿﻢ‪) ‬ﺭ( ﺑﻪ ﻣﻌﲎ ﻗﻠﺐ ﺍﺳﺖ ﻣﺜﻞ »ِﺍﻥﱠ ﺍﻟﺮ‪ ‬ﻭ ‪‬‬ ‫ﻓﺘﺢ )ﺭ( ﻧﺎﺭﺍﺣﺖ ﺑﻮﺩﻥ ﻗﻠﺐ ﺍﺳﺖ ﻭ ﺩﺭ ﺗﺮﺳﻰ ﻣﻪ ﺑﻪ ﻗﻠﺐ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﺭﻭﻉ ﺑﻪ ﺿﻢ‪) ‬ﺭ( ﻗﻠﺐ ﻭ ﺑﻪ ﻓﺘﺢ )ﺭ( ﻓﺰﻉ ﻭ ﺗﺮﺱ ﺍﺳﺖ‪ ...‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ‬ ‫ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻭﻍ = ﻣﻴﻞ ﺑﺮ ﺳﺒﻴﻞ ﺣﻴﻠﻪ‪ .‬ﻭ ﻃﺮﻳﻖ ﺭﺍﺋﻎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺴﺘﻘﻴﻢ ﻧﺒﺎﺷﺪ ﮔﻮﻳﻨﺪ »ﺭﺍﻭﻍ ﻓﻼﻥ ﻓﻼﻧﹰﺎ ﻭ ﺭﺍﻍ ﻓﻼﻥ ﺍﱃ ﻓﻼﻥ« ﻳﻌﲎ ﺑﺮﺍﻯ ﺣﻴﻠﻪ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﻣﻴﻞ ﻛﺮﺩ )ﺭﺍﻏﺐ( ﺩﺭ ﳎﻤﻊ‬ ‫ﺁﻥ ﺭﺍ ﻣﻴﻞ ﺍﺯ ﺟﻬﱴ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺻﺎﻓﺎﺕ‪٩١:‬ﻭ‪.[٩٣‬‬ ‫ﻳﻌﲎ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻳﺎﻥ ﺁ‪‬ﺎ ﻣﻴﻞ ﻛﺮﺩ ﻭ ﺭﻓﺖ ﻭ ﮔﻔﺖ ﺁﻳﺎ ﳕﻰ ﺧﻮﺭﻳﺪ‪ ...‬ﭘﺲ ﻣﻴﻞ ﻛﺮﺩ ﺑﺮ ﺑﺘﺎﻥ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﺭﺍﺳﺘﺶ ﻣﻴﺰﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ »ﻋﻠﻰ« ﺩﺭ ﺁﻳﻪ ﺑﻌﺪﻯ ﺑﺮﺍﻯ ﺗﻔﻬﻴﻢ‬ ‫ﺍﺳﺘﻌﻼ ﺍﺳﺖ ‪.‬‬ ‫]ﺫﺍﺭﻳﺎﺕ‪ .[٢٦:‬ﺍﺯ ﺭﺍﻍ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳔﻮﺍﺳﺘﻪ ﻣﻴﻬﻤﺎﻧﺎﻥ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺑﺮﺍﻯ ﻃﻌﺎﻡ ﺁﻭﺭﺩﻥ ﻣﻰﺭﻭﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﺳﻪ ﺩﻓﻌﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻭﻡ = ]ﺭﻭﻡ‪.[٤-٢:‬‬ ‫ﺭﻭﻡ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺑﺰﺭﮔﻰ ﺑﻮﺩ ﻛﻪ ﺑﺮ ﻣﺘﺼﺮﻓﺎﻥ ﻭﺳﻴﻌﻰ ﺩﺭ ﺁﺳﻴﺎ ﻭ ﺍﺭﻭﭘﺎ ﻭ ﺁﻓﺮﻳﻘﺎ ﺣﻜﻮﻣﺖ ﺩﺍﺷﺖ ﻭ ﺍﻳﺘﺎﻟﻴﺎ ﻧﻴﺰ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﳏﺴﻮﺏ ﻣﻰﺷﺪ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻭ ﺍﻫﻞ ﻓﺎﺭﺱ )ﺍﻳﺮﺍﻧﻴـﺎﻥ(‬ ‫ﺟﻨﮕﻬﺎﻯ ﺑﺰﺭﮔﻰ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﳐﺼﻮﺻ ﹰﺎ ﺩﺭ ﻧﻮﺍﺣﻰ ﺭﺥ ﺩﺍﺩ ﻛﻪ ﺑﻪ ﻫﺰﳝﺖ ﺭﻭﻣﻴﺎﻥ ﲤﺎﻡ ﺷﺪ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﺧﱪ ﺩﺍﺩ ﻛﻪ ﺭﻭﻡ ﭘﺲ ﺍﺯ ﻣﻐﻠﻮﺏ ﺷﺪﻥ ﺩﺭ ﻋﺮﺽ ﺍﺯ ﺳﻪ ﺗﺎ ﻧﻪ ﺳﺎﻝ‬ ‫ﭘﲑﻭﺯ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻻﺭﺽ« ﺩﺭ ﺁﻳﻪ ﺣﺠﺎﺯ ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺑﺮﺍﻯ ﻋﻬﺪ ﺍﺳﺖ ﻭ ﻧﻴﺰ »ﻏﻠﺒﻬﻢ« ﻣﺼﺪﺭ ﺍﺯ ﺑﺮﺍﻯ ﻣﻔﻌﻮﻝ ﻭ ﺑﻪ ﻣﻌﲎ ﻣﻐﻠﻮﺑﻴ‪‬ﺖ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺭﻭﻡ‬ ‫ﺩﺭ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﳏﻞ ﺑﻪ ﺣﺠﺎﺯ ﻣﻐﻠﻮﺏ ﺷﺪ ﺁ‪‬ﺎﭘﺲ ﺍﺯ ﻣﻐﻠﻮﺏ ﺷﺪﻥ ﺩﺭ ﻋﺮﺽ ﺳﻪ ﺗﺎ ﻧﻪ ﺳﺎﻝ ﻏﺎﻟﺐ ﻣﻰﺷﻮﻧﺪ‪ .‬ﻳﻌﻀﻰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﺿﻤﲑ » ﹶﻏ ﹶﻠِﺒ ِﻬ ‪‬ﻢ« ﺑﻪ ﻓﺎﺭﺱ ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ ﺭﻭﻡ‬ ‫ﭘﺲ ﺍﺯ ﻏﻠﺒﻪ ﻓﺎﺭﺱ ﭘﲑﻭﺯ ﻣﻰﺷﻮﻧﺪ )ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﳌﻴﺰﺍﻥ(‬ ‫ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻋﻠﹼﱴ ﺩﺭﺑﺎﺭﻩ ﻧﺰﻭﻝ ﺁﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﺯ ﻏﻠﺒﻪ ﺭﻭﻡ ﺧﱪ ﺑﺪﻫﺪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺯﻫﺮﻯ ﻧﻘﻞ ﺷﺪﻩ ﻛﻬﺦ ﻣﺸﺮﻛﲔ ﺩﺭ ﻣﻜﹼﻪ ﺑﻪ ﻣﺴﻠﻤﲔ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺭﻭﻡ ﺍﻫﻞ‬ ‫ﻛﺘﺎﺏ ﺍﺳﺖ ﻓﺎﺭﺱ ﺑﺮ ﺁ‪‬ﺎ ﻏﻠﺒﻪ ﻛﺮﺩ ﴰﺎ ﻣﻰﮔﻮﺋﻴﺪ ﭼﻮﻥ ﻛﺘﺎﺏ ﺑﺮ ﴰﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﻏﻠﺒﻪ ﻣﻰﻛﻨﺪ ﻭﱃ ﻣﺎ ﺑﺮ ﴰﺎ ﻏﺎﻟﺐ ﺧﻮﺍﻫﻴﻢ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺎﺭﺱ ﺑﺮ ﺭﻭﻡ ﻏﻠﺒﻪ ﻛﺮﺩ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ‬ ‫ﺭﻭﻡ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺮ ﻓﺎﺭﺱ ﭘﲑﻭﺯﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺩﺭ‪ ‬ﻣﻨﺜﻮﺭ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﻣﺸﺮﻛﺎﻥ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﻓﺎﺭﺱ ﺑﺮ ﺭﻭﻡ ﻏﻠﺒﻪ ﻛﻨﺪ ﭼﻮﻥ ﻓﺎﺭﺱ ﺑﺖ ﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺩﻭﺳﺖ ﻣﻰﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺭﻭﻡ ﺑﺮ ﻓﺎﺭﺱ ﭘﲑﻭﺯ ﮔﺮﺩﺩ ﻛﻪ ﺁ‪‬ﺎﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺘﻨﺪ ﺍﺑﻮﺑﻜﺮ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﮔﻔﺖ‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺭﻭﻣﻴﺎﻥ ﺑﻪ ﺯﻭﺩﻯ ﻏﺎﻟﺐ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﻭ ﻧﻈﲑ ﺁﻥ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭ ﺑﺮﻫﺎﻥ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﭼﻮﻥ ﺧﺪﺍ ﺑﺮ ﭘﺎﺩﺷﺎﻩ ﺭﻭﻡ ﻭ ﻓﺎﺭﺱ ﻧﺎﻣﻪ ﻧﻮﺷﺖ ﺷﺎﻩ ﺭﻭﻡ ﻧﺎﻣﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺗﻌﻈﻴﻢ ﻛﺮﺩ ﻭ ﺑﻔﺮﺳﺘﺎﺩﻩﺍﺵ ﺍﺣﺘﺮﺍﻡ ﳕﻮﺩ ﻭﱃ‬ ‫ﭘﺎﺩﺷﺎﻩ ﻓﺎﺭﺱ ﻧﺎﻣﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﭘﺎﺭﻩ ﻛﺮﺩ ﻭ ﺑﻪ ﳕﺎﻳﻨﺪﻩﺍﺵ ﺍﻫﺎﻧﺖ ﳕﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﻣﻮﻗﻊ ﻓﺎﺭﺱ ﻭ ﺭﻭﻡ ﺩﺭ ﺟﻨﮓ ﺑﻮﺩﻧﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺭﻭﻣﻴﺎﻥ ﻏﻠﺒﻪ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺷﺎﻩ‬ ‫ﺭﻭﻡ ﺍﻣﻴﺪ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘﻨﺪ ﻭﱃ ﻏﻠﺒﻪ ﻧﺼﻴﺐ ﻓﺎﺭﺱ ﺷﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻏﻤﮕﲔ ﮔﺸﺘﻨﺪ ﺧﺪﺍ ﺁﻳﻪ ﻏﻠﺒﺖ ﺍﻟﺮﻭﻡ ﺭﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ‪ ...‬ﺭﻭﺍﻳﺖ ﺳﻨﺪﺵ ﺧﻮﺏ ﻧﻴﺴﺖ ﻭ ﺫﻳﻠﺶ ﺑﺴﻴﺎﺭ ﻣﺸﻮ‪‬ﺵ ﺍﺳﺖ ﻭ‬ ‫ﺩﺭ ﺻﻮﺭﺕ ﻗﺒﻮﻝ ﻛﺮﺩﻥ ﺑﺎﻳﺪ ﺁﻳﻪ ﺭﺍ ﻣﺪﱏ ﺩﺍﻧﺴﺖ ﻧﻪ ﻣﻜﹼﻰ ﺣﺎﻝ ﺁﻧﻜﻪ ﺳﻮﺭﻩ ﻣﻜﹼﻰ ﺍﺳﺖ ﺩﺭ ﺳﻮﺭﻩ ﺭﻭﻡ ﺍﺯ ﻣﻐﻠﻮﺏ ﺷﺪﻥ ﺭﻭﻡ ﺳﭙﺲ ﺍﺯ ﻏﻠﺒﻪ ﺁ‪‬ﺎ ﺧـﱪ ﺭﻓﺘـﻪ ﻭ ﺩﺭ ]ﺭﻭﻡ‪ [٦:‬ﻭ‬ ‫ﺻ ِﺒ ‪‬ﺮ ِﺍﻥﱠ ﻭ‪‬ﻋ‪‬ﺪ‪‬ﺍﻟﻠﹼ ِﻪ ‪‬ﺣﻖ‪ «‬ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﻛﻪ ﻭﻋﺪﻩ ﭘﲑﻭﺯﻯ ﺭﻭﻡ ﺭﺍ ﺩﺍﺩﻩ ﻭ ﺁﻥ ﺭﺍ‬ ‫]ﺭﻭﻡ‪ [٤:‬ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﺁﺧﺮ ﺳﻮﺭﻩ ﺩﺭﺑﺎﺭﻩ ﭘﲑﻭﺯﻯ ﺩﻳﻦ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻣﮋﺩﻩ ﻣﻰﺩﻫﺪ ﻛﻪ »ﻓﹶﺎ ‪‬‬ ‫ﺡ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮ ﹶﻥ« ﳘﲔ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺭﻭﻡ ﺍﻫﻞ‬ ‫ﻭﻋﺪﻩ ﰉ ﲣﻠﹼﻒ ﺧﻮﺍﻧﺪﻩ ﺩﺭ ﺻﻮﺭﺕ ﻏﻠﺒﻪ ﺭﻭﻡ ﻣﻌﻠﻮﻡ ﻣﻰﺷﺪ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﻴﺰ ﺑﺮ ﻣﺸﺮﻛﲔ ﻏﻠﺒﻪ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻭ ﻋﻠﺖ ﲨﻠﻪ »‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ِﺌ ٍﺬ ‪‬ﻳ ﹾﻔ ‪‬ﺮ ‪‬‬ ‫ﻛﺘﺎﺏ ﻭ ﻏﻠﺒﻪ ﺁ‪‬ﺎ ﻧﺴﺒﺖ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺭﺑﻄﻰ ﺑﻪ ﻣﺴﻠﻤﲔ ﻧﺪﺍﺷﺖ‪ .‬ﺑﻠﻜﻪ ﺁﻳﺎﺕ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﮕﻮﻳﻨﺪ‪ :‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺭﻭﻡ ﻣﻐﻠﻮﺏ ﺩﺭ ﻛﻤﺘﺮ ﺍﺯ ﺩﻩ ﺳﺎﻝ ﻏﻠﺒﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﻴﺰ‬ ‫ﻛﻪ ﺍﻣﺮﻭﺯ ﻣﻐﻠﻮﺏ ﺍﻧﺪ ﻏﺎﻟﺐ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻳﺐ = ﺷﻚ‪ .‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺭﻳﺐ ﺑﻪ ﻣﻌﲎ ﺷﻚ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺑﺪﺗﺮﻳﻦ ﺷﻚ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﺷﻚ‪ ،‬ﻤﺖ‪،‬ﻇﻦ‪ ‬ﻭ ﺣﺎﺟﺖ ﻣﻌﲎ ﺷﺪﻩ ﺍﺳﺖ ﻭﱃ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﺷﻚ‬ ‫ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺑﻌﻀﻰ ‪‬ﻤﺖ ﻭ ﺍﺿﻄﺮﺍﺏ ﻗﻠﺐ ﻧﻴﺰ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬ ‫]ﻧﻮﺭ‪] ،[٥٠:‬ﺣﺪﻳﺪ‪ .[١٤:‬ﺍﻓﻌﺎﻝ ﺍﻳﻦ ﻣﺎﺩﻩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﳘﻪ ﺍﺯ ﺍﻓﺘﻌﺎﻝ ﺁﻣﺪﻩ ﻭ ﺍﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﺑﻪ ﺷﻚ‪ ‬ﺍﻓﺘﺎﺩﻥ ﻭ ﴰﹼﻜﺮﺩﻥ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﺎ »ﺑﺎﺀ« ﳘﺮﺍﻩ ﺑﺎﺷﺪ ﻣﺜـﻞ‬ ‫»ﺍﺭﺗﺎﺏ ﺑﻪ ﻓﻼﻥ« ﺑﻪ ﻣﻌﲎ ‪‬ﻤﺖ ﺯﺩﻥ ﻣﻰﺁﻳﺪ‪.‬‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﻛﻠﻤﻪ »ﻣ‪‬ﺮﻳﺐ« ﺻﻔﺖ »ﺷﻚ‪ «‬ﺁﻣﺪﻩ ﻣﺜﻞ ]ﻫﻮﺩ‪] ،[٦٢:‬ﺳﺒﺎﺀ‪] ،[٥٤:‬ﻓﺼ‪‬ﻠﺖ‪.[٤٥:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺷﻜﹼﻰ ﻛﻪ ﺷﻚ‪ ‬ﺁﻭﺭﺩﻧﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﭼﻪ؟ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺗﺄﻛﻴﺪ ﺑﺎﺷﺪ ﻳﻌﲎ ﺷﻚ‪ ‬ﺳﺨﺖ‪ .‬ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻣﻨﻈﻮﺭ ‪‬ﻤﺖ ﻭ ﺳﻮﺀ ﻇﻦ ﺑﺎﺷﺪ ﻳﻌﲎ ﭼﻨﺎﻥ ﺩﺭ‬ ‫ﺷﻜﹼﻴﻢ ﻛﻪ ﻣﻮﺟﺐ ﻣﻰﺷﻮﺩ ﺗﻮ ﺭﺍ ﻣﺘ‪‬ﻬﻢ ﻛﻨﻴﻢ‪ .‬ﻭ ﺑﻪ ﺗﻮ ﺳﻮﺀ ﻇﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬ ‫ﺯﳐﺸﺮﻯ ﺭﻳﺐ ﺭﺍ ﻗﻠﻖ ﻭ ﺗﺸﻮﻳﻖ ﻗﻠﺐ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﺣﻘﻴﻘﺖ ﺭﻳﺒﺔ ﻗﻠﻖ ﻭ ﺍﺿﻄﺮﺍﺏ ﻗﻠﺐ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺁﻧﭽﻪ ﺣﺴﻦ ﺑﻦ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻮﻳﺪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﺷﻨﻴﺪﻡ ﻣﻰﻓﺮﻣﻮﺩ »ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺍﱃ ﻣﺎﻻ ﻳﺮﻳﺒﻚ« ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺯﳐﺸﺮﻯ ﻣﻌﲎ »ﺷﻚ ﻣﺮﻳﺐ« ﺷﻚ ﺍﺿﻄﺮﺍﺏ ﺁﻭﺭ ﺍﺳﺖ‪ .‬ﻣﺮﺗﺎﺏ ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺷﻚ‬ ‫ﻛﻨﻨﺪﻩ ]ﻏﺎﻓﺮ‪.[٣٤:‬‬

‫* ]ﻃﻮﺭ‪[٣٠:‬ﺩﺭ ﳎﻤﻊ ﻣﻨﻮﻥ ﺭﺍ ﻣﻮﺕ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ ﺑﻪ ﻣﻌﲎ ﺩﻫﺮﻫﻢ ﻣﻰﺁﻳﺪ‪ :‬ﺭﻳﺐ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﻗﻠﻖ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺯﳐﺸﺮﻯ ﻣﻘﻞ ﺷﺪ ﻭ ﺑﻴﻀﺎﻭﻯ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ‬ ‫ﻳﻌﲎ ﺑﻠﻜﻪ ﻣﻰﮔﻮﻳﻨﺪ ﺷﺎﻋﺮ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻭ ﻣﻨﺘﻈﺮ ﻣﺮﮒ ﺑﺎﺷﻴﻢ ﺗﺎ ﻣﺜﻠﺸﻌﺮﺍﻯ ﺩﻳﮕﺮ ﲟﲑﺩ ﻭ ﺍﺯ ﺍﻭ ﺭﺍﺣﺖ ﺷﻮﱘ‪ .‬ﺻﺤﺎﺡ‪ .‬ﺍﻗﺮﺏ ﺭﻳﺐ ﺍﳌﻨﻮﻥ ﺭﺍ ﺣﻮﺍﺩﺙ ﺭﻭﺯﮔﺎﺭ ﮔﻔﺘﻪﺍﻧﺪ‪) .‬ﻛﻪ ﺷﺨﺺ‬ ‫ﺭﺍ ﻣﻀﻄﺮﺏ ﻣﻰﻛﻨﻨﺪ(‪.‬‬ ‫* ]ﺗﻮﺑﻪ‪ .[١١٠:‬ﺭﻳﺒﻪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺟﻮﻫﺮﻯ ﮔﻔﺘﻪ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﺍﺯ ﺭﻳﺐ ﻳﻌﲎ ﺳﺎﺧﺘﻤﺎﱏ ﻛﻪ ﺳﺎﺧﺘﻪﺍﻧﺪ ﭘﻴﻮﺳﺘﻪ ﻣﺎﻳﻪ ﺍﺿﻄﺮﺍﺏ ﺩﳍﺎﻳﺸﺎﻥ ﺍﺳﺖ ﺗﺎﻭﻗﺘﻴﻜﻪ ﺩﳍﺎﻳﺸﺎﻥ ﭘﺎﺭﻩ ﭘﺎﺭﻩ‬ ‫ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻳﺢ = ﺑﺎﺩ‪ .‬ﺑﻮ‪ .‬ﺍﺻﻞ ﺁﻥ ﺭﻭﺡ ﺍﺳﺖ ﻭﺍﻭ ﺑﻪ ﻳﺎﺀ ﺑﺪﻝ ﺷﺪﻩ )ﺍﻗﺮﺏ( ]ﺷﻮﺭﻯ‪ .[٣٣:‬ﺍﮔﺮ ﲞﻮﺍﻫﺪ ﺑﺎﺩ ﺭﺍ ﺳﺎﻛﻦ ﻣﻰﻛﻨﺪ ﺁ‪‬ﺎ ﺩﺭ ﭘﺸﺖ ﺩﺭﻳﺎ ﺍﺯ ﺟﺮﻳﺎﻥ ﻣﻰﺍﻓﱳ ]ﻳﻮﺳﻒ‪ [٩٤:‬ﺭﻳﺢ ﺩﺭ‬ ‫ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺑﻮ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﻛﺎﺭﻭﺍﻥ ﺍﺯ ﻣﺼﺮ ﺟﺪﺍ ﺷﺪ ﭘﺪﺭﺷﺎﻥ ﮔﻔﺖ ﺑﻮﻯ ﻳﻮﺳﻒ ﺭﺍ ﺍﺳﺘﺸﻤﺎﻡ ﻣﻰﻛﻨﻢ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻔﺎﻝ‪ .[٤٦:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﻳﺢ ﻗﺪﺭﺕ ﻭ ﻧﲑﻭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻳﺢ ﺗﻮﺃﻡ ﺑﺎ ﻧﲑﻭﺳﺖ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﻏﻠﺒﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﻣﻨﺎﺯﻋﻪ ﻧﻜﻨﻴﺪ ﻭ ﮔﺮﻧﻪ ﺯﺑﻮﻥ ﻣﻰﺷﻮﻳﺪ ﻭ ﻧﲑﻭ‬ ‫ﻭ ﻗﺪﺭﺗﺘﺎﻥ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﲨﻊ ﺭﻳﺢ ﺩﺭ ﻗﺮﺁﻥ ﺭﻳﺎﺡ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ]ﺍﻋﺮﺍﻑ‪.[٥٧:‬‬ ‫ﺭﻳﺢ ﺩﺭ ﻗﺮﺁﻥ ﻫﻢ ﺩﺭ ﺑﺎﺩ ﻋﺬﺍﺏ ﺭﻓﺘﻪ ﺍﺳﺖ ﮔﺮ ﭼﻪ ﺩﺭ ﺍﻭ‪‬ﱃ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﺳﺮﺍﺀ‪ .[٦٩:‬ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺑﺎﺩ ﻋﺬﺍﺏ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪ [٢٢:‬ﻛﻪ ﺩﺭ ﺑﺎﺩ ﺭﲪﺖ ﺍﺳﺖ ﻭﱃ ﺭﻳﺎﺡ ﳘﻮﺍﺭﻩ‬ ‫ﺩﺭ ﺑﺎﺩﻫﺎﻯ ﺭﲪﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﮕﺮ ﺩﺭ ]ﻛﻬﻒ‪ .[٤٥:‬ﻛﻪ ﺍﻋﻢ‪ ‬ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﻣﻰﺷﻮﺩ‪:‬‬ ‫ﺑﺎﺩ ﺩﺭ ﻃﺎﻋﺖ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ‬ ‫ﺍﺯ ﻣﻄﺎﻟﺒﻴﻜﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭﺑﺎﺭﻩ ﺑﺎﺩ ﺗﺬﻛﺮ ﻣﻰﺩﻫﺪ ﻳﻜﻰ ﺁﻧﻜﻪ ﺑﺎﺩ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻣﺴﺨ‪‬ﺮ ﺑﻮﺩ ﺍﻳﻨﻚ ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺳﭙﺲ ﺗﻮﺟﻴﻬﻰ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﱘ ﺑﻴﺎﻥ‬ ‫ﻣﻰﻛﻨﻴﻢ‪.‬‬ ‫]ﺍﻧﺒﻴﺎﺀ‪٧٩:‬ﻭ‪ [٨١‬ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺑﺎﺩ ﺩﺭ ﺣﺎﻝ ﻃﻮﻓﺎﻥ ﻭ ﺷﺪ‪‬ﺗﺶ ﻣﻄﻴﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ ﻭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﺗﻐﻴﲑ ﺟﻬﺖ ﻣﻰﺩﺍﺩ ﻭ ﺑﻪ ﻃﺮﻑ ﺯﻣﲔ ﻣﺒﺎﺭﻙ )ﻇﺎﻫﺮﹰﺍ ﺯﻣﲔ ﻓﻠﺴﻄﲔ(‬ ‫ﻣﻰﻭﺯﻳﺪ ﻭ ﺟﺎﺭﻯ ﻣﻰﺷﺪ ]ﺳﺒﺎﺀ‪ .[١٢:‬ﻳﻌﲎ ﺑﺎﺩ ﺭﺍ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﺭﺍﻡ ﻛﺮﺩﱘ ﺳﲑ ﺁﻥ ﺍﺯ ﺻﺒﺢ ﺗﺎ ﻇﻬﺮ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻣﺴﲑ ﻳﻚ ﻣﺎﻩ ﻭ ﺍﺯ ﻇﻬﺮ ﺗﺎ ﺷﺐ ﺑﻪ ﻗﺪﺭ ﻳﻚ ﻣﺎﻩ ﺑﻮﺩ ﻳﻌﲎ ﺩﺭ ﻳﻚ ﺭﻭﺯ‬ ‫ﺑﻪ ﺍﻧﺪﺍﺯﻩﺩﻭ ﻣﺎﻩ ﺳﲑ ﻣﻰﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﺻﺎﰱ ﻭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺑﺎﺩ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺭﺍ ﲪﻞ ﻛﺮﺩﻩ ﺩﺭ ﺻﺒﺢ ﺑﻪ ﻗﺪﺭ ﻳﻚ ﻣﺎﻩ ﻭ ﺩﺭ ﺑﻌﺪ ﺍﺯ ﻇﻬﺮ ﻳﻚ ﻣﺎﻩ ﺭﺍﻩ ﻣﻰﺑﺮﺩ‪.‬‬ ‫]ﺹ‪ [٣٦:‬ﺭﺧﻮ ﻧﺮﻣﻰ ﻭ ﺁﺭﺍﻣﻰ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎﺩ ﺭﺍ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﺭﺍﻡ ﻛﺮﺩﱘ ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻭ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺖ ﺑﻪ ﺁﺳﺎﱏ ﻭ ﺁﺭﺍﻣﻰ ﺟﺎﺭﻯ ﻣﻰﺷﺪ‪.‬‬ ‫ﺍﺯ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ﺭﻭﻯ ﻫﻢ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺎﺩ ﻫﻢ ﺩﺭ ﺣﺎﻝ ﻃﻮﻓﺎﻥ ﻭ ﻫﻢ ﺩﺭ ﺣﺎﻝ ﻋﺎﺩﻯ ﻣﻄﻴﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ‪.‬‬ ‫ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﭼﻨﲔ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺭﺍﺩﻩ ﺑﺴﻴﺎﺭ ﻗﻮﻯ ﻭ ﻧﲑﻭﻣﻨﺪ ﺑﻪ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻄﺎ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺑﺎﺩ ﲢﻤﻴﻞ ﻣﻰﻛﺮﺩ ﺑﺎﺩ‬ ‫ﺗﻐﻴﲑ ﻣﺴﲑ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﺟﻬﱴ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻣﻰﺧﻮﺍﺳﺖ ﻣﻰﻭﺭﺯﻳﺪ ﭼﻨﺎﻧﻜﻪ ﻭﺯﻳﺮ ﺳﻠﻴﻤﺎﻥ ﺁﺻﻒ ﺑﻦ ﺑﺮﺧﻴﺎ ﭼﻨﺎﻥ ﺍﺭﺍﺩﻫﺊ ﻗﻮﻯ ﺩﺍﺷﺖ ﻛﻪ ﺁﻧﺮﺍ ﺑﺮ ﲣﺖ ﻣﻠﻜﻪ ﺳﺒﺎﺀ ﲢﻤﻴﻞ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ‬ ‫ﺍﺯ ﻓﺎﺻﻠﻪ ﺩﻭﺭ ﺩﺭ ﻳﻚ ﭼﺸﻢ ﺑﻪ ﻫﻢ ﺯﺩﻥ ﭘﻴﺶ ﺳﻠﻴﻤﺎﻥ ﺣﺎﺿﺮ ﻛﺮﺩ ﻭ ﺩﺭ »ﺳﻠﻢ« ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺍﻳﻦ ﻋﻤﻞ ﻳﻜﻰ ﺍﺯ ﺻﻔﺎﺕ ﺧﺪﺍﺳﺖ ﻛﻪ ﺑﻪ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻭ ﺁﺻـﻒ‬ ‫ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺍﺩﻩ ﺑﻮﺩ ﻭ ﻧﻈﲑ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﺍﺳﺖ ﻛﺮﺍﻣﺖ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺟﻮﺍﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻛﻪ ﺁﻥ ﺷﺨﺺ ﺭﺍ ﺍﺯ ﺷﺎﻡ ﺑﻪ ﻛﻮﻓﻪ ﻭ ﺍﺯ ﻛﻮﻓﻪ ﺑﻪ ﻣﺪﻳﻨﻪ ﻭ ﺍﺯ ﻣﺪﻳﻨﻪ ﺑﻪ ﻣﻜﹼﻪ ﺑﺮﺩ ﻭ‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﺩﺍﻯ ﻣﻨﺎﺳﻚ ﺣﺞ ﺑﻪ ﺷﺎﻡ ﺁﻭﺭﺩ ﻭ ﺳﺎﻝ ﺑﻌﺪ ﺍﻳﻦ ﻋﻤﻞ ﺭﺍ ﺗﻜﺮﺍﺭ ﻓﺮﻣﻮﺩ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﺗﻮﺍﺭﻳﺦ ﻭ ﻏﲑﻩ ﻣﺸﻬﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﺁﻗﺎﻯ ﻣﻬﻨﺪﺱ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ ﺫﺭ‪‬ﻩ ﰉ ﺍﻧﺘﻬﺎ ﺹ ‪ ٥١‬ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺑﻴﻤﺎﺭﺳﺘﺎﻥﻫﺎﻯ ﻏﺮﺏ ﺷﺨﺺ ﻫﻴﭙﻨﻮﻧﻴﺴﻢ ﻛﻨﻨﺪﻩ ﺍﺭﺍﺩﻩ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺷﺨﺺ ﺑﻴﻤﺎﺭ ﲢﻤﻴﻞ ﻣﻰﻛﻨﺪ ﻭ‬ ‫ﺍﻭ ﺭﺍ ﺑﺪﻭﻥ ﺩﺍﺭﻭﻯ ﺑﻴﻬﻮﺷﻰ ﻋﻤﻞ ﻣﻰﻛﻨﻨﺪ ﻭ ﻛﻤﺘﺮﻳﻦ ﺩﺭﺩﻯ ﺍﺣﺴﺎﺱ ﳕﻰﻛﻨﺪ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﻣﺸﺮﻭﺡ ﺁﻥ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ‪ ،‬ﺩﺭ ﻓﺼﻞ ﻛﺎﺭ ﺑﺪﻭﻥ ﺍﺑﺰﺍﺭ ﺁﻭﺭﺩﻩﺍﻡ‬ ‫ﺁﺭﻯ ﺍﻳﻦ ﺁﺛﺎﺭ ﻋﺠﻴﺐ ﺍﺭﺍﺩﻩ ﺑﺸﺮﻯ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺭﺍﺟﻊ ﺑﺮﺍﻡ ﺷﺪﻥ ﺑﺎﺩ ﺩﺭ ﺩﺳﺖ ﺳﻠﻴﻤﺎﻥ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺳﺮ ﻧﺦ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﱘ‪.‬‬ ‫ﺑﺎﺩﻯ ﻛﻪ ﻗﻮﻡ ﻋﺎﺩ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩ‬ ‫ﻣﻰﺩﺍﻧﻴﻢ ﻗﻮﻡ ﻋﺎﺩ ﻛﻪ ﭘﻴﺎﻣﱪﺷﺎﻥ ﺣﻀﺮﺕ ﻫﻮﺩ ﺑﻮﺩ ﺑﻮﺳﻴﻠﻪ ﺑﺎﺩ ﺍﺯ ﺑﲔ ﺭﻓﺘﻨﺪ ﺁﻳﺎ ﺁﻥ ﺑﺎﺩ ﻃﻮﻓﺎﱏ ﺷﻜﻨﻨﺪﻩ ﺑﻮﺩ ﻛﻪ ﻧﺎﺑﻮﺩﺷﺎﻥ ﻛﺮﺩ ﻳﺎ ﺻﻔﺖ ﺩﻳﮕﺮﻯ ﺩﺍﺷﺖ؟ ﺍﺑﺘﺪﺍ ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻭ‬ ‫ﺳﭙﺲ ﺑﻪ ﺗﻮﺿﻴﺢ ﺁﻥ ﻣﻰﭘﺮﺩﺍﺯﱘ‪:‬‬ ‫‪] -١‬ﺫﺍﺭﻳﺎﺕ‪ .[٤٢-٤١:‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺧﱪﻯ ﺍﺯ ﻃﻮﻓﺎﻥ ﻧﻴﺴﺖ ﻓﻘﻂ ﺑﺎﺩ ﺑﺎ »ﻋﻘﻴﻢ« ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻧﺎﺯﺍ ﺍﺳﺖ ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﻭ ﺁﻥ ﺑﺎﺩ ﺧﲑﻯ ﳕﻰﺯﺍﻳﻴﺪ ﻫﺮ ﭼﻪ ﺩﺍﺷﺖ ﺷﺮ‪ ‬ﺑﻮﺩ ﻭ ﻧﻴﺰ‬ ‫ﺩﺭ ﺻﻔﺖ ﺁﻥ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﺑﻪ ﻫﺮ ﭼﻪ ﻣﻰﺭﺳﻴﺪ ﺁﻥ ﺭﺍ ﻣﺎﻧﻨﺪ ﺍﺳﺘﺨﻮﺍﻥ ﭘﻮﺳﻴﺪﻩ ﻣﻰﻛﺮﺩ‪.‬‬ ‫‪] -٢‬ﺣﺎﻗﺔ‪] .[٦:‬ﻓﺼ‪‬ﻠﺖ‪] .[١٦:‬ﻗﻤﺮ‪ .[٢٠-١٩:‬ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﺁﻣﺪﻩ ]ﺍﺣﻘﺎﻑ‪.[٢٥:‬‬ ‫ﺍﻭﺻﺎﰱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺮﺍﻯ ﺑﺎﺩ ﺫﻛﺮ ﺷﺪﻩ ﻳﻜﻰ »ﺻ‪‬ﺮ ﺻ‪‬ﺮ« ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﺎﺩ ﺑﺴﻴﺎﺭ ﺳﺮﺩ ﻭ ﺑﺎﺩ ﭘﺮ ﺻﺪﺍ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻓﺮ‪‬ﺍﺀ ﻧﻘﻞ ﺷﺪﻩ‪:‬‬ ‫ﺁﻥ ﺑﺎﺩ ﺳﺮﺩﻯ ﺍﺳﺖ ﻛﻪ ﻣﺜﻞ ﺁﺗﺶ ﻣﻰﺳﻮﺯﺍﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١١٧:‬ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺑﺎﺩ ﺑﺴﻴﺎﺭ ﺳﺮﺩ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﳑﻜﻦ ﺍﺳﺖ ﺻﺮ‪ ‬ﺻﺪﺍﻯ ﺑﺎﺩ ﺑﺴﻴﺎﺭ ﺳﺮﺩ ﺑﺎﺷﺪ‪ .‬ﺭﺍﻏﺐ ﻧﻴـﺰ‬ ‫ﺻﺮﺻﺮ ﺭﺍ ﺑﺎﺩ ﺑﺴﻴﺎﺭ ﺳﺮﺩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺻﺎﰱ ﺑﺎﺩ ﺳﺮﺩ ﻧﻘﻞ ﺷﺪﻩ ﺻﻔﺖ ﺩﻳﮕﺮ ﺁﻥ ﺑﺎﺩ »ﻋﺎﺗﻴﻪ« ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻃﻐﻴﺎﻥ ﻛﻨﻨﺪﻩ ﻭ ﻓﺰﻭﻥ ﺍﺯ ﺣﺪ‪‬‬ ‫ﻣﻰﺑﺎﺷﺪ ﻭ ﺁﻥ ﳑﻜﻦ ﺍﺳﺖ ﺩﺭ ﺷﺪ‪‬ﺕ ﻭﺯﻳﺪﻥ ﻭ ﻳﺎ ﺩﺭ ﺷﺪ‪‬ﺕ ﺳﺮﺩﻯ ﺑﺎﺷﺪ‪ .‬ﺻﻔﺖ ﺩﻳﮕﺮ ﺁﻥ »ﺗ‪‬ﺪ‪‬ﻣﲑ ﺑﻪ ﻣﻌﲎ ﻫﻼﻙ ﻛﺮﺩﻥ ﻭ ﻓﻨﺎ ﺳﺎﺧﱳ ﺍﺳﺖ‪.‬‬ ‫ﺭﻭﻯ ﻫﻢ ﺭﻓﺘﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﺎﺩ ﻃﻮﻓﺎﻥ ﺷﻜﻨﻨﺪﻩ ﻧﺒﻮﺩ ﻛﻪ ﺩﻳﺎﺭﺷﺎﻥ ﺭﺍ ﺯﻳﺮ ﻭ ﺭﻭ ﻛﻨﺪ ﻭ ﺍﺯ » ﹶﻓﺎﹶﺻ‪ ‬ﺒﺤ‪‬ﻮﺍ ﺍﻻ ﻳ‪‬ﺮﻯ ﺍِﻟﱠﺎ ﻣ‪‬ﺴﺎ ِﻛ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ﺑﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻨﺎﺯﻟﺸﺎﻥ ﺍﺯ ﺑﲔ ﻧﺮﻓﺘﻪ ﺑﻮﺩ‪ .‬ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺁﻥ ﺑﺎﺩ‪ ،‬ﺑﺎﺩﻯ ﺳﺮﺩ ﻭ ﺳﻮﺯﺍﻥ ﺑﻮﺩﻩ ﻭ ﻗﻮﻡ ﻫﻮﺩ ﺭﺍ ﻣﻨﺠﻤﺪ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺑﺎﺩﻫﺎﺋﻰ ﻛﻪ ﺍﺯ ﻗﻄﺒﲔ ﺑﻪ ﻃﺮﻑ ﺍﺳﺘﻮﺍ ﻣﻰﻭﺯﻧﺪ ﺑﺴﻴﺎﺭ ﺳﺮﺩ ﻭ ﺳﻮﺯﺍﻥﺍﻧﺪ ﺍﮔﺮ ﺑﺎﺩﻫﺎﻯ ﮔﺮﻫﻰ ﻛﻪ ﺍﺯ ﺍﻗﻴﺎﻧﻮﺱﻫﺎ ﺑﺮ ﻣﻰﺧﻴﺰﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﻣﻌﺘﺪﻝ ﺁﻭﺭﺩ‪ .‬ﺁﻥ ﺑﺎﺩ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﻫﻔﺖ ﺷﺐ‬ ‫ﻭ ﻫﺸﺖ ﺭﻭﺯ ﭘﻰ ﺩﺭ ﭘﻰ ﺳﺮﺯﻣﲔ ﻗﻮﻡ ﻋﺎﺩ ﺭﺍ ﻣﻮﺭﺩ ﲪﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﲣﺴﲑ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻃﺒﻖ ﺁﻳﻪ ‪ ٢٤‬ﺍﺣﻘﺎﻑ ﺗﻜﹼﻪ ﺍﺑﺮ ﳘﺮﺍﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺁﻥ ﺑﺎﺩ ﺳﺮﺩ ﺑﺎﺩ ﻋﺎﺗﻰ ﻭ‬ ‫ﺧﺎﺭﺝ ﺍﺯ ﺟﺮﻳﺎﻥ ﻣﻌﻤﻮﱃ ﺑﻮﺩ ﻭ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻧﻮﺍﺣﻰ ﻗﻄﱮ ﺑﺪﻭﻥ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻣﺎﻧﻌﻰ ﺑﻪ ﺳﺮﺯﻣﲔ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺭﻳﺸﻪﻫﺎﻯ ﭘﺮﺍﻛﻨﺪﻩ ﺧﺮﻣﺎ ﺩﺭ ﺁﻭﺭﺩ‪.‬‬ ‫ﺑﺎﺩﻫﺎﻯ ﺁﺑﺴﱳ ﻛﻨﻨﺪﻩ‬ ‫]ﺣﺠﺮ‪ .[٢٢:‬ﺩﺭ ﺍﻳﻦ ﺷﻜﻰ ﻧﻴﺴﺖ ﻛﻪ ﻋﻮﺍﻣﻞ ﺗﻠﻘﻴﺢ ﻣﻴﻮﻩﻫﺎ ﻭ ﮔﻞﻫﺎ ﻭ ﻏﲑﻩ ﻳﻜﻰ ﺣﺸﺮﺍﺕ ﻭ ﻳﻜﻰ ﺑﺎﺩﻫﺎ ﺍﺳﺖ ﻭﱃ ﺁﻳﻪ ﻓﻮﻕ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﭘﺲ ﺍﺯ ﻟﻮﺍﻗﻊ ﻓﺮﻣـﻮﺩﻩ‬ ‫ﺕ« ﭘﺲ ﺍﻳﻦ ﺗﻘﻠﻴﺢ ﭼﻴﺴﺖ؟ ﻛﻪ ﻧﺘﻴﺠﻪﺍﺵ ﻧﺰﻭﻝ ﺑﺎﺭﺍﻥ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺗﻠﻘﻴﺢ ﺳﻮﺯﻥﻫﺎﻯ ﻳﺦ ﻭ ﺑﺮﮔﻪﻫﺎﻯ ﺑﺮﻑ‬ ‫» ﹶﻓ ﹶﺎ‪‬ﻧ ‪‬ﺰ ﹾﻟﻨﺎ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ﻣﺎ ًﺀ« ﻭ ﮔﺮﻧﻪ ﻣﻰﻓﺮﻣﻮﺩ » ﹶﻓﺎﹶ ‪‬ﺧﺮ‪‬ﺟ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ﺍﻟﺜﱠﻤ‪‬ﺮﺍ ِ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃﺒﻘﺎﺕ ﺑﺎﻻﻯ ﺟﻮ‪ ‬ﻫﺴﺘﻨﺪ ﺑﺎﺩﻫﺎﻯ ﮔﺮﻡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁ‪‬ﺎ ﻣﻰﺯﻧﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺗﻠﻘﻴﺢ ﻭ ﺫﻭﺏ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﺑﻪ ﺻﻮﺭﺕ ﺑﺎﺭﺍﻥ ﺑﻪ ﺯﻣﲔ ﺑﻴﺎﻳﻨﺪ ﺍﮔﺮ ﺍﻳﻦ ﺑﺎﺩﻫﺎ ﺁﻥ ﺑﺮﮔﻪﻫﺎ ﺭﺍ ﺑﺎﺭﺩﺍﺭ‬ ‫ﻭ ﺫﻭﺏ ﻧﻜﻨﻨﺪ ﻫﺮﮔﺰ ﺁ‪‬ﺎ ﺑﻪ ﺻﻮﺭﺕ ﺑﺎﺭﺍﻥ ﺑﻪ ﺯﻣﻴﻚ ﳔﻮﺍﻫﻨﺪ ﺁﻣﺪ ﻣﺸﺮﻭﺡ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ »ﺑﺮﺩ« ﺫﻳﻞ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻳ‪‬ﻨﺰ‪ ‬ﹸﻝ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺟِﺒﺎ ٍﻝ ﻓﻴﻬﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ ٍﺩ« ﮔﺬﺷﺖ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ‬ ‫ﺷﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﳛﺎﻥ = ]ﺭﲪﻦ‪] ،[١٢:‬ﻭﺍﻗﻌﺔ‪ .[٨٩:‬ﺩﺭ ﲤﺎﻡ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺭﳛﺎﻥ ﺭﺍ ﺑﻮﺋﻴﺪﱏ‪ .‬ﻭ ﺭ‪.‬ﺯﻯ ﮔﻔﺘﻪﺍﻧﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺭﳛﺎﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺭﺍﺋﺤﻪ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﺯﻕ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﭼﻨﺪ ﻣﻌﲎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﲨﻠﻪ ﺑﻮﺋﻴﺪﱏ ﻭ ﺭﺯﻕ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ‪ :‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺭﳛﺎﻥ ﺑﺮﲪﺖ ﻭ ﺭﺯﻕ ﻭ ﺭﺍﺣﺖ‬ ‫ﺍﻃﻼﻕﻣﻰ ﺷﻮﺩ ﻭ ﺭﳛﺎﻥ ﻫﺮ ﮔﻴﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻮﻯ ﺧﻮﺵ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﺍﻃﻼﻕ ﺑﺮﺯﻕ ﺑﻪ ﻓﺮﺯﻧﺪ ﺭﳛﺎﻥ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ‬ ‫ﻚ ﺑِﺮﳛﺎﻧ‪‬ﺘﻴ‪‬ﻰ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ ﰱ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ «...‬ﻣﺮﺍﺩﺵ ﺣﺴﻨﲔ ﻋﻠﻴﻬﻤﺎﻟﺴﻼﻡ ﺑﻮﺩ‪.‬‬ ‫ﺳﻠﻢ ﻛﻪ ﺑﻪ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻩ »ﺍﹶﻭ‪‬ﺻﻴ ‪‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺁﻥ ﺑﻮﺋﺪﱏ ﺍﺳﺖ ﻭ ﺩﺭ ﺭﺯﻕ ﻭ ﺭﲪﺖ ﺑﺎ ﻋﻨﺎﻳﺖ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺑﻮﺋﻴﺪﱏ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﺭﻭﺯﻯ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻳﺶ = ﺯﻳﻨﺖ‪] .‬ﺍﻋﺮﺍﻑ‪ [٢٦:‬ﺑﻪ ﻧﻈﺮ ﻣﻴﺲ ﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯﻃﺮﻳﺶ ﺯﻳﻨﺖ ﺍﺳﺖ ﺧﻮﺍﻩ ﻃﺒﻴﻌﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ﻣﻮ ﻭ ﻏﲑﻩ ﻭ ﺧﻮﺍﻩ ﻣﺼﻨﻮﻋﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ﻟﺒﺎﺱ ﻓﺎﺧﺮ ﻭ ﻏﲑﻩ‪ .‬ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ‬ ‫ﻛﺮﺩﻩ‪ :‬ﺭﻳﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻳﻨﺖ ﻭ ﺯﻳﺒﺎﺋﻰ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺭﻳﺶ ﺍﻟﻄﺎﺋﺮ )ﭘﺮﻫﺎﻯ ﭘﺮﻧﺪﻩ( ﻭ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﺍﺛﺎﺙ ﺍﻟﺒﻴﺖ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﻣﺎ ﻓﻴﻪ ﺍﳉﻤﺎﻝ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‬ ‫ﻣﺄﺧﻮﺫ ﺍﺳﺖ ﺍﺯ ﺭﻳﺶ ﻃﺎﺋﺮ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻧﻮﺍﻉ ﺯﻳﻨﺖ ﻭ ﺯﻳﺒﺎﺋﻰ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺁﻥ ﳎﻤﻮﻉ ﭘﺮﻫﺎﻯ ﭘﺮﻧﺪﻩ ﺍﺳﺖ ﻭ ﺳﭙﺲ ﺑﻪ ﻟﺒﺎﺱ ﻓﺎﺧﺮ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ‪ ،‬ﻗﺎﻣﻮﺱ‪ ،‬ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﻣﺆﻳﺪ ﮔﻔﺘﻪ ﻣﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﺝ ﻟِﻌِﺒﺎ ِﺩ ِﻩ«‬ ‫ﺠ ٍﺪ ‪ -‬ﹸﻗ ﹾﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺮ‪ ‬ﻡ ﺯﻳ ‪‬ﻨ ﹶﺔ ﺍﻟﻠﹼ ِﻪ ﺍﻟﱠﱴ ﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺴِ‬ ‫ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺩﻭ ﺑﺎﺭ ﻟﻔﻆ ﺯﻳﻨﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ »ﻳﺎ ﺑ‪‬ﲎ ﺁ ‪‬ﺩ ‪‬ﻡ ﺧ‪‬ﺬﹸﻭﺍ ﺯﻳ ‪‬ﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹸﻛﻞﱢ ‪‬ﻣ ‪‬‬ ‫ﺵ« ﺧﻄﺒﻪ ‪٨١‬ﻭ‪ ١٨٠‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺵ ‪‬ﻭﹶﺍ ‪‬ﺳ‪‬ﺒ ﹶﻎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﻌﺎ ‪‬‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﺍﻟﺮ‪‬ﻳﺎ ‪‬‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺭﻳﺎﺵ ﺑﻪ ﻣﻌﲎ ﻟﺒﺎﺱ ﻓﺎﺧﺮ ﺁﻣﺪﻩ ﺍﺳﺖ »ﹶﺍﹾﻟ ‪‬ﺒ ‪‬‬ ‫ﻳﻌﲎ ﺑﺮﺍﻯ ﴰﺎ ﻟﺒﺎﺱ ﻓﺮﺳﺘﺎﺩﱘ ﻛﻪ ﻋﻮﺭﺗﺘﺎﻥ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺯﻳﻨﺖ ﻓﺮﺳﺘﺎﺩﱘ ﻛﻪ ﺑﺎ ﺁﻥ ﻣﺰﻳ‪‬ﻦ ﻭ ﺯﻳﺒﺎ ﻣﻰﺷﻮﻳﺪ ﻭﱃ ﻟﺒﺎﺱ ﺗﻘﻮﻯ‪ ،‬ﺁﻥ ﺍﺯ ﳘﻪ ‪‬ﺘﺮ ﺍﺳﺖ ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﺍﺯ ﺍﰉ ﺍﳉﺎﺭﻭﺩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋ ﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﻳﺶ ﺭﺍ ﻣﺘﺎﻉ ﻭ ﻣﺎﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭﱃ ﺯﻳﺎﺩ ﺑﻦ ﻣﻨﺬﺭ ﻛﻪ ﺍﺑﻮﺍﳉﺎﺭﻭﺩ ﺑﺎﺷﺪ ﺯﻳﺪﻯ ﻣﺬﻫﺐ ﻭ ﻣﺸﻜﻮﻙ‬ ‫ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺭﻳﻊ = ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ ﻛﻪ ﺍﺯ ﺩﻭﺭ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ )ﺭﺍﻏﺐ( ]ﺷﻌﺮﺍﺀ‪ .[١٢٨:‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺭﻳﻊ ﺑﻪ ﻣﻌﲎ ﺻﻮﻣﻌﻪ‪ ،‬ﺑﺮﺝ ﻛﺒﻮﺗﺮﺩﻭ ﺗﭙ‪‬ﻪ ﺑﻠﻨﺪ ﺍﺳﺖ ﻭ ﺍﺯ ﳘﲔ ﻣﻌﲎ ﺍﺳﺖ ﻗﻮﻝ ﻗـﺮﺁﻥ‬ ‫»ﺍﹶﺗ‪‬ﺒ‪‬ﻨ‪‬ﻮ ﹶﻥ ِﺑ ﹸﻜﻞﱢ ﺭﻳ ٍﻊ ﺁ‪‬ﻳ ﹰﺔ ﺗ‪‬ﻌ‪‬ﺒ‪‬ﺜﻮ ﹶﻥ« ﺑﻪ »ﺁﻳﺔ« ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺲ ﺍﻟﱠﺬﻯ ﺭﺍ ﹶﻥ ﺍﻟ ﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ«‪.‬‬ ‫ﺭﻳﻦ = ﺯﻧﮕﺎﺭ‪] .‬ﻣﻄﻔﹼﻔﲔ‪ .[١٤:‬ﻳﻌﲎ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺑﺮ ﺭﻭﻯ ﺩﳍﺎﻳﺸﺎﻥ ﺯﻧﮕﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٥٨‬ﺁﻣﺪﻩ » ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺍﻟﺮ‪‬ﺍ ِﻛ ‪‬‬ ‫ﺭﻳﻦ ﺑﻪ ﻣﻌﲎ ﻏﻠﺒﻪ ﻭ ﺗﻌﻈﻴﻪ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺑﻪ ﻗﻠﻮﺑﺸﺎﻥ ﻏﻠﺒﻪ ﻛﺮﺩﻩ ﻭ ﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[٢٥:‬ﺩﺭ ﻛﺎﰱ ﻛﺘﺎﺏ »ﺍﻻﳝﺎﻥ ﻭ ﺍﻟﻜﻔﺮ« ﺑﺎﺏ ﺍﻟﺬﻧﻮﺏ‬ ‫ﺣﺪﻳﺚ ‪ ٢٠‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭ ﻗﻠﺐ ﻫﺮ ﺑﻨﺪﻩ ﻧﻜﺘﻪﺍﻯ ﻫﺴﺖ ﺳﻔﻴﺪ ﭼﻮﻥ ﮔﻨﺎﻫﻰ ﻛﻨﺪ ﺩﺭ ﺁﻥ‪ ،‬ﻧﻜﺘﻪﺍﻯ ﺳﻴﺎﻩ ﺣﺎﺩﺙ ﻣﻰﺷﻮﺩ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﻨﺪ ﺁﻥ ﺳﻴﺎﻫﻰ ﺍﺯ‬ ‫ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﺍﮔﺮ ﺑﻪ ﮔﻨﺎﻩ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ ﺳﻴﺎﻫﻰ ﺍﻓﺰﻭﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﭼﻮﻥ ﺁﻥ ﭘﺌﺸﻴﺪﻩ ﺷﺪ ﺩﻳﮕﺮ ﺻﺎﺣﺐ ﻗﻠﺐ ﺑﻪ ﻧﻴﻜﻰ ﺭﻭﻯ ﳕﻰﺁﻭﺭﺩ ﻭ ﺁﻥ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ ﺧﺪﺍﻯ ﻋﺰ‪ ‬ﻭﺟ‪‬ﻞ »ﻛﹶﻠﹼﺎ ‪‬ﺑ ﹾﻞ‬ ‫ﺭﺍ ﹶﻥ ﻋ‪‬ﻠﻰ ﻗﹸﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻣﺎ ﻛﺎﻧ‪‬ﻮﺍ ﻳ‪ ‬ﹾﻜﺴِﺒ‪‬ﻮ ﹶﻥ«‪.‬‬ ‫_______________________________________________‬ ‫ﮏ ﺍﻟﻔﹶﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬ ‫ﺍﻟﻠﹼﻬﻢ‪ ‬ﻋ‪‬ﺠ‪‬ﻞ ﻟِﻮ‪‬ﻟ‪‬ﻴ ‪‬‬

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

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

‫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 :‬‬