Qamousequr`an Vav

‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬و ‪:‬‬ ‫ﻭﺀﺩ = ]ﺗﻜﻮﻳﺮ‪ .[٩-٨:‬ﻭﺃﺩ ﺑﻪ ﻣﻌﲎ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﻛﺮﺩﻥ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪»:‬ﻭ‪‬ﺍ ‪‬ﺩ ‪‬ﺑ ‪‬ﻨ ‪‬ﺘ ‪‬ﻪ« ﻳﻌﲎ ﺩﺧﺘﺮﺵ ﺭﺍ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﻛﺮﺩ‪ .‬ﻣ‪‬ﻮ‪ ‬ﺅﺩ‪‬ﺓ ﻭ ﻭ‪‬ﺋﻴﺪﺓ ﺩﺧﺘﺮ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﻳﻌﲎ‪ :‬ﺁﻥﮔﺎﻩ ﻛﻪ ﺩﺧﺘﺮ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﺷﺪﻩ ﺳﻮﺍﻝ ﺷﻮﺩ ﻛﻪ ﺑﭽﻪ ﮔﻨﺎﻫﻰ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻓﺮﺯﺩﻕ ﺷﺎﻋﺮ ﺩﺭ ﺑﺎﺭﻩ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﻳﺶ ﮔﻮﻳﺪ‪:‬‬ ‫ﺕ‬ ‫‪‬ﻭ ﻣِﻨ‪‬ﺎ ﺍﻟﺬﱠﻯ ‪‬ﻣ ‪‬ﻨ ‪‬ﻊ ﺍﻟﹾﻮﺍﺋِﺪﺍ ِ‬ ‫ﹶﻓﺎﹶﺣ‪‬ﻴ‪‬ﺎ ﺍﻟﹾﻮ‪‬ﺋﻴ ‪‬ﺪ ﹶﻓ ﹶﻠ ‪‬ﻢ ﺗﻮ‪‬ﺋﹶﺪ‬ ‫ﻳﻌﲎ‪ :‬ﺍﺯ ﻣﺎﺳﺖ ﺁﻧﻜﻪ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﺷﺪﻩﻫﺎ ﺭﺍ ﺍﺯ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﺷﺪﻥ ﻣﻨﻊ ﻛﺮﺩ ﻭﺁﻥ ﺭﺍﺍﺯ ﺯﻧﺪﻩ ﻛﺮﺩ ﭘﺲ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﻧﺸﺪ‪ .‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺟﺪ ﺧﻮﻳﺶ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮﺍﻥ ﻋﺮﺏ ﺭﺍ ﻣﻰﺧﺮﻳﺪ‬ ‫ﻭ ﳕﻴﮕﺬﺍﺷﺖ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﺷﻮﻧﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﻋﺮ‪‬ﺎ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺗﺮﺱ ﮔﺮﺳﻨﮕﻰ ﻣﻰﻛﺸﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻣﻠﻖ« ﮔﻔﺘﻪ ﺷﺪ ﻭ ﺑﻌﻀﻰ ﻭﺟﻮﺩ ﺩﺧﺘﺮ ﺭﺍ ﻋﺎﺭ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﻣﻰﻛﺮﺩﻧﺪ‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪ :‬ﻗﺒﻴﻠﻪ ﻛﻨﺪﻩ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺮﺏ ﺍﺯ ﺗﺮﺱ ﮔﺮﺳﻨﮕﻰ ﺩﺧﺘﺮﺍﻥ ﺭﺍ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﻣﻰﻛﺮﺩﻧﺪ ﻇﺎﻫﺮﺍ ﺩﺭﺳﺖ ﻧﺒﺎﺷﺪ ﺯﻳﺮﺍ ﻛﺸﱳ‬ ‫ﻓﺮﺯﻧﺪﺍﻥ ﺩﺭ ﺻﻮﺭﺕ ﺧﻮﻑ ﺍﺯ ﻓﻘﺮ ﻣﻨﺤﺼﺮﺍ ﺑﻪ ﺩﺧﺘﺮﺍﻥ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺁﻣﺪﻩ ﻓﻘﻂ ﺭﺍﺟﻊ ﺑﻪ ﺩﺧﺘﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪] :‬ﳓﻞ‪.[٥٩-٥٨:‬‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻗﺘﺎﺩﻩ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻋﺎﺻﻢ ﺑﻦ ﻗﻴﺲ ﲤﻴﻤﻰ ﭘﻴﺶ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺁﻣﺪ ﮔﻔﺖ‪:‬ﻣﻦ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﻫﺸﺖ ﺩﺧﺘﺮ ﺯﻧﺪﻩ ﺑﮕﻮﺭ ﻛﺮﺩﻩﺍﻡ‪ .‬ﻓﺮﻣﻮﺩ ﺑﻌﻮﺽ ﻫﺮﻳﻚ‬ ‫ﺑﻨﺪﻩﺍﻯ ﺁﺯﺍﺩ ﻛﻦ‪ .‬ﮔﻔﺖ‪ :‬ﻣﻦ ﺷﺘﺮﺍﻥ ﺩﺍﺭﻡ‪ .‬ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻋﻮﺽ ﻫﺮ ﺩﺧﺘﺮ ﻳﻚ ﺷﺘﺮ ﺑﻪ ﻫﺮ ﻛﻪ ﺧﻮﺍﻫﻰ ﻫﺪﻳﻪ ﻛﻦ‪.‬‬ ‫ﺍﻳﻀﺎ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺯﻥ ‪‬ﻨﮕﺎﻡ ﻭﻻﺩﺕ ﮔﻮﺩﺍﱃ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺳﺮﺁﻥ ﻣﻰ ﻧﺸﺴﺖ ﺍﮔﺮ ﺩﺧﺘﺮ ﻣﻰﺯﺍﻳﻴﺪ ﺩﺭ ﳘﺎﻥ ﮔﻮﺩﺍﻝ ﺩﻓﻨﺶ ﻣﻰ ﻛﺮﺩ ﻭ ﺍﮔﺮ ﻧﻮﺯﺍﺩ ﭘﺴﺮ ﺑﻮﺩ‬ ‫ﺍﻭ ﺭﺍ ﻧﮕﺎﻩ ﻣﻰﺩﺍﺷﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﻛﺎﺭ ﺷﻮﻡ ﻋﺎﺩﺕ ﳘﻪ ﻗﺒﺎﺋﻞ ﻋﺮﺏ ﻧﺒﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺋﻞ = ﳒﺎﺕ ﺧﻮﺍﺳﱳ ﻭ ﭘﻨﺎﻩ ﺁﻭﺭﺩﻥ‪ .‬ﻣﻮﺋﻞ ‪:‬ﭘﻨﺎﻫﮕﺎﻩ ]ﻛﻬﻒ‪ .[٥٨:‬ﺑﻠﻜﻪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻭﻋﺪﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﭘﻨﺎﻫﮕﺎﻫﻰ ﻧﺪﺍﺭﻧﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﻮﻋﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ‬ ‫ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺍﺩﻯ = ﺳﻴﻠﮕﺎﻩ‪ .‬ﺩﺭﻩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﺍﺩﻯ ﺩﺭ ﺍﺻﻞ ﳏﻞ ﺟﺮﻳﺎﻥ ﺁﺏ ﺍﺳﺖ ﻭﺩﺭﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﻭﺍﺩﻯ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﺍﺩﻯ ﻛﺮﺍﻧﻪ ﻛﻮﻩ ﺍﺳﺖ‪ .‬ﳎﺮﺍﻯ ﺑﺰﺭﮒ ﺁﺏ ﺭﺍ ﻧﻴﺰ‬ ‫ﻭﺍﺩﻯ ﮔﻮﻳﻨﺪ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﺍﺻﻞ ﺑﺰﺭﮔﻰ ﺍﻣﺮ ﺍﺳﺖ ﻭ ﺧﻮﻧﺒﻬﺎ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﻳﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻄﺎﱙ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻣﺮ ﻋﻈﻴﻢ ﻳﻌﲎ ﻗﺘﻞ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ ﺁﻥ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪ » :‬ﻭﺩ‪‬ﻯ ﺍﻟﺸ‪ ‬ﻰﺀ« ﻳﻌﲎ ﺟﺎﺭﻯ ﺷﺪ ﻭ ﻭﺍﺩﻯ ﺑﻪ ﻣﻌﲎ ﺩﺭﻩ ﺍﺯ ﺁﻥ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ .[١٢١:‬ﺩﺭﻩﺍﻯ ﺭﺍ ﳕﻰﭘﻴﻤﺎﻳﻨﺪ‬ ‫ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﺮ ﺁ‪‬ﺎ ﻧﻮﺷﺘﻪ ﺷﻮﺩ‪.‬‬ ‫*]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٧:‬ﺧﺪﺍﻳﺎ ﻣﻦ ﺫﺭﻳﻪﺍﻡ ﺭﺍ ﺩﺭ ﺩﺭﻩ ﰉ ﻛﺸﺖ ﺍﺳﻜﺎﻥ ﺩﺍﺩﻡ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻏﻠﺐ ﺍﻭﻗﺎﺕ ﺑﻜﺴﺮﻩ ﺩﺍﻝ ﺍﻛﺘﻔﺎ ﻛﺮﺩﻩ ﻭ ﻳﺎﺀ ﺭﺍ ﺣﺬﻑ ﻣﻰﻛﻨﻨﺪ ﻣﺜﻞ ]ﻃﻪ‪ .[١٢:‬ﺩﺭ‬ ‫ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ .[٢٢٥:‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻃﺮﻳﻘﻪ ﻭ ﻧﻮﻉ ﺍﺳﺖ ﺍﺯ ﺍﻧﻮﺍﻉ ﻣﺪﺡ ﻭ ﺫﻡ‪ ‬ﻭ ﺧﻴﺎﻝ ﻭ ﻏﲑﻩ‪.‬‬ ‫ﲨﻊ ﻭﺍﺩﻯ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺍﻭﺩﻳﻪ ﺍﺳﺖ ]ﺭﻋﺪ‪ .[١٧:‬ﺍﺯ ﺁﲰﺎﻥ ﺑﺎﺭﺍﻥ ﻧﺎﺯﻝ ﻛﺮﺩ ﺩﺭﻩﻫﺎ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻭ ﻭﺳﻌﺖ ﺧﻮﺩ ﺟﺎﺭﻯ ﺷﺪﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺍﻭ = ﺣﺮﻑ ﺑﻴﺴﺖ ﻭﻫﻔﺘﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ﻋﺪﺩ ﺷﺶ ﺍﺳﺖ‪ .‬ﺍﻫﻞ ﻟﻐﺖ ﺑﺮﺍﻯ ﺁﻥ ﺷﺎﻧﺰﺩﻩ ﻣﻌﲎ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﲨﻠﻪ ‪:‬‬ ‫‪ -١‬ﻋﻄﻒ‪ .‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻌﲎ ﺁﻥ ﻣﻄﻠﻖ ﲨﻊ ﻣﻴﺎﻥ ﺩﻭﭼﻴﺰ ﻳﺎ ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺖ ﮔﺎﻫﻰ ﺷﻰﺀ ﺭﺍ ﺑﺮ ﺻﺎﺣﺒﺶ ﻋﻄﻒ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ]ﻋﻨﻜﺒﻮﺕ‪ .[١٥:‬ﻳﻌﲎ ﻧﻮﺡ ﻭ ﺍﻫﻞ ﻛﺸﱴ ﺭﺍ‬ ‫ﳒﺎﺕ ﺩﺍﺩﱘ ﻭ ﮔﺎ ﻫﻰ ﺑﺮ ﺳﺎﺑﻘﺶ ﻋﻄﻒ ﻣﻰﻛﻨﺪ ﻣﺎﻧﻨﺪ ]ﺣﺪﻳﺪ‪ .[٢٦:‬ﻭ ﻧﻴﺰ ﺑﻼﺣﻘﺶ ﻋﻄﻒ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ]ﺷﻮﺭﻯ‪.[٣:‬‬ ‫ﺲ ﻃﺎِﻟ ‪‬ﻌﺔﹲ« ﺯﻳﺪ ﺁﻣﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﻓﺘﺎﺏ ﺑﺮﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﻭﺍﻭ ﺍﺑﺘﺪﺍﺀ ﮔﻮﻳﻨﺪ‪.‬‬ ‫‪ -٢‬ﻭﺍﻭ ﺣﺎﻟﻴﻪ‪ .‬ﻣﺜﻞ »ﺟﺎ َﺀ ‪‬ﺯ ‪‬ﻳﺪ‪ ‬ﻭ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫‪ -٣‬ﻭﺍﻭ ﻗﺴﻢ‪ .‬ﻣﺜﻞ ]ﻳﺲ‪.[٣-٢:‬‬ ‫_______________________________________________‬ ‫ﻭﺑﺎﻝ = ]ﺣﺸﺮ‪] .[١٥:‬ﻣﺎﺋﺪﻩ‪ .[٩٥:‬ﻳﺎﺑﺮﺍﺑﺮ ﻃﻌﺎﻡ ﻣﺴﺎﻛﲔ ﺭﻭﺯﻩ ﺑﮕﲑﺩ ﺗﺎ ﺳﺰﺍﻯ ﻛﺎﺭﺵ ﺭﺍ ﺑﭽﺸﺪ‪ .‬ﻭ‪‬ﺑﺎﻝ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻭ‪‬ﺑ‪‬ﻞ« ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﺷﺪﺕ ﻭﺛﻘﻞ ﺍﺳﺖ ﻭ ﺁﻥ ﻋﺒﺎﺭﺕ‬ ‫ﺍﺳﺖ ﺍﺯ ﻋﺬﺍﺏ ﻭ ﻧﺘﻴﺠﻪ ﺯﺷﺖ ﻣﻌﺼﻴﺖ‪ ،‬ﻛﻪ ﺑﺮ ﺍﻧﺴﺎﻥ ﺳﻨﮕﲔ ﻭ ﺳﺨﺖ ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﺰ‪‬ﻣﻞ‪ .[١٦:‬ﻓﺮﻋﻮﻥ ﺑﻪ ﺭﺳﻮﻝ ﻧﺎﻓﺮﻣﺎﱏ ﻛﺮﺩ ﺍﻭ ﺭﺍ ﻣﺆﺍﺧﺬﻩ ﳕﻮﺩﱘ ﻣﺆﺍﺧﺬﻩ ﺳﺨﺖ‪.‬‬ ‫_______________________________________________‬

‫ﻭ‪‬ﺑ‪‬ﺮ = )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﭘﺸﻢ ﺷﺘﺮ )ﻛﺮﻙ( ﲨﻊ ﺁﻥ ﺍﹶﻭ‪‬ﺑﺎﺭ ﺍﺳﺖ ﻭ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﳓﻞ‪ .[٨٠:‬ﺍﺯ ﭘﺸﻤﻬﺎﻯ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﻭ ﺍﺯ ﻛﺮﻛﻬﺎ ﻭ ﻣﻮﻫﺎﻯ ﺁﻧﺎﻥ ﺍﺛﺎﺙ ﻣﱰﻝ‬ ‫ﻭ ﻣﺎﻝ ﺑﺪﺳﺖ ﻣﻰﺁﻭﺭﻳﺪ ﺗﺎ ﻣﺪﺗﻰ‪ .‬ﭘﺸﻢ ﺍﺯ ﮔﻮﺳﻔﻨﺪ‪ ،‬ﻭﺑﺮ ﺍﺯ ﺷﺘﺮ‪ ،‬ﻣﻮﻯ ﺍﺯ ﺑﺰ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺑ‪‬ﻖ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻫﻼﻛﺖ‪ .‬ﻭ ﺍﻳﺒﺎﻕ ﺑﻪ ﻣﻌﲎ ﻫﻼﻙ ﻛﺮﺩﻥ ﺍﺳﺖ ]ﺷﻮﺭﻯ‪ .[٣٤:‬ﺍﻳﺒﺎﻕ ﺑﻪ ﻣﻌﲎ ﺣﺒﺲ ﻛﺮﺩﻥ ﻧﻴﺰ ﺁﻣﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺍﺳﺖ‬ ‫ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺩﺭ »ﲝﺮ« ﺫﻳﻞ ﻓﺼﻞ ‪‬ﺮﻫﺎﻯ ﺩﺭﻳﺎﱙ ﮔﻔﺘﻪﺍﱘ »‪‬ﻳ ‪‬ﻮِﺑ ﹾﻘ ‪‬ﻬﻦ‪ «‬ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺣﺒﺲ ﻛﺮﺩﻧﺴﺖ ﻳﻌﲎ‪ :‬ﻳﺎ ﺁﻥ ‪‬ﺮﻫﺎ ﺭﺍ ﺣﺒﺲ ﻭ ﻣﺘﻮﻗﻒ ﻣﻰﻛﻨﺪ‪ .‬ﺩﺭ ﺍﺛﺮ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﻭ ﻋﻔﻮ‬ ‫ﻣﻰﻛﻨﺪ ﺍﺯ ﻣﻌﺎﺻﻰ ﺑﺴﻴﺎﺭﻯ‪.‬‬ ‫* ]ﻛﻬﻒ‪ .[٥٢:‬ﻣﻮ‪‬ﺑِﻖ )ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭ ﻛﺴﺮ ﺑﺎﺀ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻫﻼﻙ ﻭ ﻧﻴﺰ ﺍﺳﻢ ﻣﻜﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻇﺎﻫﺮﺍ ﺍﺳﻢ ﻣﻜﺎﻥ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ ﺑﻄﻼﻥ ﺭﺍﺑﻄﻪ ﻣﻴﺎﻥ ﻣﻌﺒﻮﺩﺍﺕ‬ ‫ﻭ ﻋﺒﺎﺩﺕ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ ﻭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻣﻬﻠﻜﻪﺍﻯ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺭﺍﺑﻄﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﮔﻤﺎﻥ ﻣﻰﻛﺮﺩﻧﺪ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩ ﺍﺳﺖ ﻭ ﻣﻌﺒﻮﺩﺍﻥ ﺍﻋﻢ ﺍﺯ ﺟﻦ ﻭﺍﻧﺲ ﻭﻏﲑﻫﻢ ﻧﻔﻌﻰ ﺑﻪ ﺣـﺎﻝ‬ ‫ﻋﺒﺎﺩﺕ ﻛﻨﻨﺪﮔﺎﻥ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﻳﻌﲎ ﻳﺎﺩﻛﻦ ﺭﻭﺯﻯ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﮔﻮﻳﺪ‪ :‬ﺷﺮﻳﻜﺎﻥ ﻣﺮﺍ ﻛﻪ ﺑﺰﻋﻢ ﴰﺎ ﺷﺮﻳﻚ ﻣﻦ ﺑﻮﺩﻧﺪ ﺑﺎ ﺁﻭﺍﺯ ﺑﻠﻨﺪ ﲞﻮﺍﻧﻴﺪ‪ ،‬ﺁﻥﻫﺎ ﺷﺮﻳﻜﺎﻥ ﺭﺍ ﻧﺪﺍ ﻣﻰﻛﻨﻨﺪ ﺍﻣﺎﺷﺮﻳﻜﺎﻥ ﺟﻮﺍﺏ ﳕﻰﺩﻫﻨﺪ )ﻭﻛﺎﺭﻯ‬ ‫ﻧﺘﻮﺍﻧﻨﺪ( ﻭ ﻣﻴﺎﻥ ﺷﺮﻳﻜﺎﻥ ﻭ ﺁ‪‬ﺎ ﻣﻜﺎﱏ ﭘﺮ ﺍﺯ ﻫﻼﻛﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﱘ ﻭ ﺭﺍﺑﻄﻪ ﻣﻮﻫﻮﻡ ﺩﻧﻴﺎﱙ ﻗﻄﻊ ﺷﺪﻩ ﻭﻫﻴﭻ ﻧﺘﻮﺍﻧﻨﺪ ﺁﻥ ﻓﺎﺻﻠﻪ ﺭﺍ ﭘﻴﻤﻮﺩﻩ ﻭ ‪‬ﻢ ﺩﻳﮕﺮ ﺑﺮﺳﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﺩﻭ ﻟﻔﻆ‬ ‫ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺪﺍﺭﱘ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺑ‪‬ﻞ = ﺍﺻﻞ ﻭ‪‬ﺑ‪‬ﻞ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻣﻌﲎ ﺷﺪﺕ ﺍﺳﺖ‪ ،‬ﻭﺍﺑِﻞ ﺑﻪ ﻣﻌﲎ ﺑﺎﺭﺍﻥ ﺷﺪﻳﺪ ﻭ ﺗﻨﺪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪» :‬ﻭﺯ‪‬ﺑ ﹶﻞ ﺍﻟﺸ‪ ‬ﻰﺀ‪ِ:‬ﺍ ‪‬ﺷﺘ‪‬ﺪ‪ «‬ﻭ‪‬ﺑﻴﻞ ﺑﻪ ﻣﻌﲎ ﺷﺪﻳﺪ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭ‪‬ﺑ‪‬ﻞ ﻭﺍﺑِﻞ ﺑﺎﺭﺍﱏ ﺍﺳﺖ ﺳﻨﮕﲔ ﺩﺍﻧﻪ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺳﻨﮕﻴﲎ ﺑﻪ ﻛﺎﺭﻳﻜﻪ ﺍﺯ ﺿﺮﺭﺵ ﺗﺮﺳﻨﺪ ﮔﻮﻳﻨﺪ ﻭ‪‬ﺑﺎﻝ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[٢٦٥:‬ﻣﺎﻧﻨﺪ ﺑﺎﻏﻴﻜﻪ ﺩﺭ ﺑﻠﻨﺪﻯ ﻭﺍﻗﻊ ﺍﺳﺖ‪ ،‬ﺑﺎﺭﺍﻥ ﺗﻨﺪﻯ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪﻩ ﻭ ﻣﻴﻮﻩﺍﺵ ﺭﺍ ﺩﻭﺑﺮﺍﺑﺮ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻭﺍﺑﻞ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪] :‬ﺑﻘﺮﻩ‪-٢٦٤:‬‬ ‫‪.[٢٦٥‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺗ‪‬ﺪ = ﻣﻴﺦ‪ .‬ﲨﻊ ﺁﻥ ﺍﻭﺗﺎﺩ ﺍﺳﺖ‪] .‬ﻧﺒﺎﺀ‪ .[٧-٦:‬ﺁﻳﺎ ﺯﻣﲔ ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺁﻣﺎﺩﻩ ﻧﻜﺮﺩﱘ؟ ﺁﻳﺎ ﻛﻮﻫﻬﺎ ﺭﺍ ﻣﻴﺨﻬﺎﱙ ﺑﺮﺍﻯ ﺯﻣﲔ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ؟ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺟﺒـﻞ« ﻓـﺼﻞ‬ ‫»ﻛﻮﻫﻬﺎﻣﻴﺦ ﺯﻣﲔﺍﻧﺪ«‪.‬‬ ‫* ]ﺹ‪ [١٢:‬ﻛﻠﻤﻪ »ﺫﹸﻭﺍ ﹾﻟﺎﹶﻭ‪‬ﺗﺎ ِﺩ« ﺩﺭ ﺳﻮﺭﻩ ﻓﺠﺮ ﺁﻳﻪ ‪ ١٠‬ﻧﻴﺰ ﺩﺭ ﻭﺻﻒ ﻓﺮﻋﻮﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻭ ﭼﻮﻥ ﻣﻰﺧﻮﺍﺳﺖ ﻛﺴﻰ ﺭﺍ ﺷﻜﻨﺠﻪ ﺩﻫﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﭼﻬﺎﺭ ﻣﻴﺦ ﻣﻰﻛﺸﻴﺪ ﻭ‬ ‫ﺳﺒﺐ ﺗﺴﻤﻴﻪ ﺫﻭﺍﻻﻭﺗﺎﺩ ﳘﲔ ﺍﺳﺖ ﻭﱃ ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻟﺸﻜﺮﻳﺎﻥ ﻭ ﺳﺎﺯ ﻭﺑﺮﮒ ﺁ‪‬ﺎ ﻭ ﻭﺳﺎﺋﻞ ﺣﻜﻮﻣﺖ ﺍﺳﺖ ﻛﻪ ﳘﭽﻮﻥ ﻣﻴﺨﻬﺎ ﭘﺎﺩﺷﺎﻫﻰ ﻭ ﺣﻜﻮﻣﺖ ﺍﻭ ﺭﺍ ﳏﻜﻢ ﻛـﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﺷﺎﻋﺮ ﮔﻮﻳﺪ‪:‬‬ ‫ﺸ ٍﺔ‬ ‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﻏﹶﻨ‪‬ﻮ‪‬ﺍﻓﻴﻬﺎ ِﺑﺎﹶﻧ‪‬ﻌ‪‬ﻢ ﻋﻴ ‪‬‬ ‫ﺖ ﺍﹾﻟﺎﹶﻭ‪‬ﺗﺎ ِﺩ‬ ‫ﻚ ﺛﺎِﺑ ِ‬ ‫ﰱ ِﻇﻞﱠ ‪‬ﻣ ﹾﻠ ٍ‬ ‫ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺑﺎﮔﻮﺍﺭﺍﺗﺮﻳﻦ ﺯﻧﺪﮔﻰ ﰉ ﻧﻴﺎﺯ ﺑﻮﺩﻧﺪ ﺩﺭ ﺳﺎﻳﻪ ﺣﻜﻮﻣﱴ ﻛﻪ ﭘﺎﻳﻪ ﻫﺎﻳﺶ ﳏﻜﻢ ﺑﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺗ‪‬ﺮ = ﻓﺮﺩ‪ .‬ﻣﻘﺎﺑﻞ ‪‬ﺷ ﹾﻔ ‪‬ﻊ ﻭ ﺯﻭﺝ ]ﻓﺠﺮ‪ .[٣-١:‬ﻗﺴﻢ ﺑﻪ ﻓﺠﺮ ﻭ ﺷﺒﻬﺎﻯ ﺩﻩ ﮔﺎﻧﻪ ﻭ ﻗﺴﻢ ﺑﻪ ﺟﻔﺖ ﻭ ﻃﺎﻕ‪» .‬ﻭﺗﺮ« ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻓﺘﺢ ﻭﺍﻭ ﻭ ﻛﺴﺮ ﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ‬ ‫ﻣﻌﲎ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﻓﺮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﻭﺗﺮ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﻏﲑ ﻗﻄﻊ ﺷﺪﻩ ﻭ ﺗﻨﻬﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺕ ﺍﻟﺮ‪ ‬ﺟ ﹶﻞ« ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﺍﻭ ﻛﺴﻰ ﺭﺍ ﻛﺸﺘﻢ ﻭ ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﺼ ‪‬ﻪ ﺍِﻳ‪‬ﺎ ‪‬ﻩ« ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺍﺯ » ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬‬ ‫* ]ﳏﻤ‪‬ﺪ‪ .[٣٥:‬ﻭﺗﺮ ﺩﺭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻧﻘﺺ ﺍﺳﺖ » ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﻣﺎﹶﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ﹶﻘ ‪‬ﻪ‪ :‬ﻧ ﹶﻘ ‪‬‬ ‫ﺼ ِﺮ ﹶﻓ ﹶﻜﺎﹶﻧ‪‬ﻤﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﹶﺍ ‪‬ﻫ ﹶﻠ ‪‬ﻪ ‪‬ﻭ ﻣﺎﹶﻟ ‪‬ﻪ« ﻫﺮ ﻛﻪ‬ ‫ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﺎﻝ ﻳﺎ ﻛﺴﺎﻧﺶ ﺗﻨﻬﺎ ﮔﺬﺍﺷﺘﻢ ﻭ ﺟﺪﺍ ﻛﺮﺩﻡ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻦ ﻓﺎ‪‬ﻧ ‪‬ﻪ ﺻ‪‬ﻠﻮ ﹸﺓ ﺍﹾﻟ ‪‬ﻌ ‪‬‬ ‫ﳕﺎﺯ ﻋﺼﺮ ﺍﺯ ﺍﻭ ﻓﻮﺕ ﺷﻮﺩ ﮔﻮﱙ ﺍﺯ ﺍﻫﻞ ﻭﻣﺎﻟﺶ ﺗﻨﻬﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺧﺪﺍ ﺑﺎ ﴰﺎﺳﺖ ﻭ ﺍﻋﻤﺎﻝ ﴰﺎ ﺭﺍ ﺗﻨﻬﺎ ﻭ ﰉ ﺛﻮﺍﺏ ﳕﻰ ﮔﺬﺍﺭﺩ‪ .‬ﻋﻤﻞ ﰉ ﺛﻮﺍﺏ ﻋﻤﻞ‬ ‫ﺗﻨﻬﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﭼﻪ ﺗﻌﺒﲑ ﺷﮕﻔﱴ!!!‪.‬‬ ‫]ﻣﺆﻣﻨﻮﻥ‪ .[٤٤:‬ﺗ‪‬ﺘ‪‬ﺮﻯ ﺩﺭ ﺍﺻﻞ ﻭ‪‬ﺗ‪‬ﺮﻯ ﺍﺳﺖ ﺑﺎ ﻭﺍﻭ‪ ،‬ﺍﻟﻒ ﺁﻥ ﺑﺮﺍﻯ ﺗﺄﻧﻴﺚ ﻣﻰﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺭﺳﻞ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﲨﺎﻋﺖ ﻣﻮﻧﺚ ﺍﺳﺖ )ﻛﺸﺎﻑ ﻭ ﺑﻴﻀﺎﻭﻯ( ﻭ‪‬ﺗﺘ‪‬ﺮﻯ ﺑﻪ ﻣﻌﲎ ﭘﻰ ﺩﺭﭘﻰ‬ ‫ﻯ‬ ‫ﺍﺳﺖ ﻳﻌﲎ ﻓﺮﺩﻯ ﺑﻌﺪ ﺍﺯ ﻓﺮﺩﻯ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺳﭙﺲ ﭘﻴﺎﻣﱪﺍﻥ ﺧﻮﺩ ﺭﺍ ﭘﺸﺖ ﺳﺮﻫﻢ ﻓﺮﺳﺘﺎﺩﱘ ﻫﺮ ﻭﻗﺖ ﺑﺎ ﻣﱴ ﭘﻴﺎﻣﱪﺷﺎﻥ ﺁﻣﺪ ﺗﻜﺬﻳﺒﺶ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ‪» :‬ﺟﺎﺀ ‪‬ﻭ ﺍﹶﺗﺘ‪‬ﺮﻯ ﹶﺍ ‪‬‬ ‫ﺖ ﺗِﺒﺎﻋﹰﺎ« ﮔﺎﻫﻰ ﺍﺯﭘﺮﻫﺎﻳﺶ ﻛﻨﺎﺭ ﻭ ﺍﺯ‬ ‫ﻂ ﺗ‪‬ﺘ‪‬ﺮﻯ ‪‬ﻭ ‪‬ﻳ ‪‬ﻨ‪‬ﺒ ‪‬‬ ‫ﺴ ﹸﻘ ﹸ‬ ‫ﺸ ِﻪ ﻭ‪‬ﻳ‪‬ﻌ‪‬ﺮﻯ ِﻣ ‪‬ﻦ ﻟِﺒﺎ ِﺳ ِﻪ ﹶﻓ ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺭﻳ ِ‬ ‫ﺤِ‬ ‫ﲔ ﻭ‪‬ﺗ‪‬ﺮﹰﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ‪‬ﺗ ٍﺮ« ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٦٣‬ﺩﺭ ﺑﺎﺭﻩ ﻃﺎﻭﻭﺱ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻭ‪‬ﻗﹶﺪ‪‬ﻳﻨ ‪‬‬ ‫ﻣ‪‬ﺘ‪‬ﺘﺎﺑِﻌ ‪‬‬ ‫ﻟﺒﺎﺳﺶ ﻋﺮﻳﺎﻥ ﻣﻰﺷﻮﺩ ﭘﺮﻫﺎﻳﺶ ﭘﻰ ﺩﺭﭘﻰ ﻣﻰﺍﻓﺘﺪ ﻭ ﭘﺸﺖ ﺳﺮ ﺁﻥ ﻣﻰﺭﻭﻳﺪ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺻﺤﻴﺢ ﺁﻥ ﺍﺳﺖ‪ :‬ﺗﻮﺍﺗﺮ ﺑﲔ ﺍﺷﻴﺎﺀ ﺩﺭ ﺻﻮﺭﺗﻰ ﺻﺎﺩﻕ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻣﻬﻠﱴ ﻭ ﻓﺘﺮﺗﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﻣﺘﺼﻞ ﺑﺎﺷﻨﺪ ﺁﻥ ﺭﺍ ﻣﺪﺍﺭﻛﻪ ﮔﻮﻳﻨﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻟﻔﻆ »ﺗ‪‬ﺘ‪‬ﺮﺍﻯ« ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﭘﻴﺎﻣﱪﺍﻥ ﺯﻣﺎ‪‬ﺎﱙ ﻓﺎﺻﻠﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ »ﺗﺘﺮﻯ« ﺭﺍ ﺗﻨﻮﻳﻦ »ﺗ‪‬ﺘ‪‬ﺮﹰﺍ« ﻭ ﺑﺎ ﺍﻟﻒ »ﺗ‪‬ﺘ‪‬ﺮﺍ« ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺗﲔ = ]ﺣﺎﻗﺔ‪ .[٤٦-٤٤:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﺗﲔ ﺭﮔﻰ ﺍﺳﺖ ﻛﻪ ﺟﮕﺮ ﺭﺍ ﺁﺏ )ﺧﻮﻥ( ﻣﻰﺩﻫﺪ ﺍﮔﺮ ﺁﻥ ﺑﺮﻳﺪﻩ ﺷﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻰﻣﲑﺩ ﻣﻮﺗﻮﻥ ﺑﻪ ﻣﻌﲎ ﻣﻘﻄﻮﻉ ﺍﻟﻮﺗﲔ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺭﮔﻰ ﺍﺳﺖ ﺩﺭ ﻗﻠﺐ ﺩﺭﺻﻮﺭﺕ ﻗﻄﻊ ﺷﺪﻥ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻫﺪ ﻣﺮﺩ ﻭ ﺍﺯ ﺍﺑﻦ ﺳﻴﺪﻩ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺭﮔﻰ ﺍﺳﺖ ﭼﺴﺒﻴﺪﻩ ﺑﻪ ﻗﻠﺐ ﺍﺯ ﺑﺎﻃﻦ ﻛﻪ ﺧﻮﻥ ﺭﺍ ﺑﻪ ﳘﻪ‬ ‫ﺭﮔﻬﺎ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﺁﻥ ‪‬ﺮ ﺑﺪﻥ ﺍﺳﺖ )ﺷﺮﻳﺎﻥ(‪.‬‬

‫ﻳﻌﲎ ﺍﮔﺮ ﭘﻴﺎﻣﱪ ﺍﺯﺧﻮﺩ ﭼﻴﺰﻯ ﺟﻌﻞ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻣﺎ ﻧﺴﺒﺖ ﺩﻫﺪ ﺍﺯ ﺩﺳﺖ ﺭﺍﺳﺘﺶ ﮔﺮﻓﺘﻪ ﻭ ﺷﺮﻳﺎﻧﺶ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﻴﻢ‪ .‬ﮔﺮﻓﱳ ﺍﺯ ﺩﺳﺖ ﺭﺍﺳﺖ ﻇﺎﻫﺮﺍ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﺫﻻﻝ ﺍﺳـﺖ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺩﺳﺖ ﳎﺮﻡ ﻣﻰﮔﲑﻧﺪ‪ .‬ﺁﻳﻪ ‪‬ﺪﻳﺪ ﺷﺪﻳﺪﻯ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭ ﺻﻮﺭﺕ ﺟﻌﻞ ﭼﻴﺰﻯ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩﺵ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺛﻖ = ﻭ‪‬ﺛﹸﻮﻕ‪ِ ،‬ﺛ ﹶﻘ ‪‬ﻪ ﺑﻪ ﻣﻌﲎ ﺍﻋﺘﻤﺎﺩ ﺍﺳﺖ‪ » .‬ﻭِﺛ ‪‬ﻖ ِﺑ ِﻪ ﻭ‪‬ﺛﻮ‪‬ﻗﹰﺎ ﻭِﺛ ﹶﻘ ‪‬ﻪ« ﻳﻌﲎ ﺑﻪ ﺍﻭ ﺍﻋﺘﻤﺎﺩ ﻛﺮﺩ‪ .‬ﻭ‪‬ﺛﺎ ﹶﻗ ﹰﺔ ﺑﻪ ﻣﻌﲎ ﳏﻜﻢ ﻭﺛﺎﺑﺖ ﺷﺪﻥ ﺍﺳﺖ » ‪‬ﻭﹸﺛ ‪‬ﻖ ﻭ‪‬ﺛﺎ ِﻗ ﹰﺔ‪ :‬ﻗﻮﻯ ﻭﺛﺒﺖ« ﻓﻌﻞ ﺍﻭﱃ ﺍﺯ ﺑﺎﺏ‬ ‫ﺐ ﻭ ﻓﻌﻞ ﺩﻭﻣﻰ ﺍﺯ ﺑﺎﺏ ﹶﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻡ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺴ ‪‬‬ ‫ﺤِ‬ ‫ﺐ ‪‬ﻳ ‪‬‬ ‫ﺴ ‪‬‬ ‫‪‬ﺣ ِ‬ ‫ﻣ‪‬ﻮﺍﺛﹶﻘﹶﻪ‪ :‬ﻣﻌﺎﻫﺪﻩ ﳏﻜﻢ‪] .‬ﻣﺎﺋﺪﻩ‪ .[٧:‬ﻳﺎﺩ ﻛﻨﻴﺪ ﭘﻴﻤﺎﻥ ﺍﻛﻴﺪ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﺍﺯ ﴰﺎ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻕ ﺍﻳﺜﺎﻗﹰﺎ« ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺑﻪ ﺭﻳﺴﻤﺎﻥ ﺑﺴﺖ ]ﻓﺠﺮ‪.[٢٦-٢٥:‬‬ ‫ﺍﻳﺜﺎﻕ‪ :‬ﺑﺴﱳ‪» .‬ﹶﺍ ‪‬ﻭﹶﺛ ﹶﻘ ‪‬ﻪ ﻓِﻰ ﺍﻟﹾﻮِﺛﺎ ِ‬ ‫ﻭ‪‬ﺛﹾﺎﻕ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺑﺴﱳ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺿﻤﲑ )ﻋ‪‬ﺬﺍ‪‬ﺑ ‪‬ﻪ ‪ -‬ﻭ‪‬ﺛﺎ ﹶﻗ ‪‬ﻪ( ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺭﺍﺟﻊ ﺑﻪ ﺧﺪﺍ ﺍﺳﺖ ﻳﻌﲎ‪:‬‬ ‫ﺁﻥ ﺭﻭﺯ ﻛﺴﻰ ﻣﺎﻧﻨﺪ ﻋﺬﺍﺏ ﺧﺪﺍ ﻋﺬﺍﺏ ﳕﻲﮐﻨﺪ ﻭ ﮐﺴﻲ ﻣﺎﻧﻨﺪ ﺑﺴﱳ ﺧﺪﺍ ﳕﻰﺑﻨﺪﺩ‪.‬‬ ‫***‬ ‫ﻭِﺛﹶﺎﻕ‪ :‬ﺑﻪ ﻛﺴﺮﻭ ﻓﺘﺢ ﺍﻭﻝ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎﺁﻥ ﻣﻰﺑﻨﺪﻧﺪ ﻣﺎﻧﻨﺪ ﺯﳒﲑ ﻭ ﺭﻳﺴﻤﺎﻥ‪ .‬ﻭ ﻧﻴﺰ ﻣﺼﺪﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪ‪] .‬ﳏﻤ‪‬ﺪ‪ .[٤:‬ﭼﻮﻥ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺍﺯ ﻛﺎﺭ ﺍﻧﺪﺍﺧﺘﻪ ﻭ‬ ‫ﺍﺳﲑ ﮔﺮﻓﺘﻴﺪ ﺭﻳﺴﻤﺎﻥ ﺭﺍ ﳏﻜﻢ ﻛﻨﻴﺪ‪.‬‬ ‫ﻣ‪‬ﻮ‪‬ﺛِﻖ‪) :‬ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭﻛﺴﺮﺛﺎﺀ( ﻭ ﻣﻴﺜﺎﻕ ﺑﻪ ﻣﻌﲎ ﭘﻴﻤﺎﻥ ﺍﻛﻴﺪ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[٦٦:‬ﮔﻔﺖ‪ :‬ﻫﺮﮔﺰ ﺍﻭ ﺭﺍ ﺑﺎﴰﺎ ﳔﻮﺍﻫﻢ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﭘﻴﻤﺎﻥ ﳏﻜﻤﻰ ﺍﺯ ﺧﺪﺍ ﺑﺪﻫﻴﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ‪.‬‬ ‫ﻣﻮﺛﻖ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪.[٨٠-٦٦:‬‬ ‫ﻣﻴﺜﺎﻕ‪ :‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﭘﻴﻤﺎﻥ ﳏﻜﻢ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٨٣:‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻴﺜﺎﻕ ﭘﻴﻤﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺳﻮﮔﻨﺪ ﻭ ﻋﻬﺪ ﺗﺄﻛﻴﺪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﻴﺜﺎﻕ ﻣﺼﺪﺭ ﻧﻴﺰ‬ ‫ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ ﺑﻪ ﻣﻌﲎ ﳏﻜﻢ ﻛﺮﺩﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻭ ﻛﺸﺎﻑ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٧:‬ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺿﻤﲑ »ﻣﻴﺜﻘﺎﻗِﻪ« ﺍﮔﺮ ﺑﻪ »ﻋﻬﺪ« ﺑﺮﮔﺮﺩﺩ ﻣﻌﲎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭘﻴﻤﺎﻥ‬ ‫ﺧﺪﺍ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻮﺍﺭ ﻛﺮﺩﻥ ﺁﻥ ﻣﻰﺷﻜﻨﻨﺪ ﻭ ﺍﮔﺮ ﺭﺍﺟﻊ ﺑﻪ »ﺍﷲ« ﺑﺎﺷﺪ ﻣﻨﻈﻮﺭ ﳏﻜﻢ ﻛﺮﺩﻥ ﺧﺪﺍ ﺍﺳﺖ ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺿﻤﲑ ﺭﺍﺟﻊ ﺑﻪ »ﺍﷲ« ﻭ ﻣﻔﻌﻮﻝ ﻣﻴﺜﺎﻕ ﻛﻪ »ﻋﻬﺪ« ﺑﺎﺷﺪ‬ ‫ﳏﺬﻭﻑ ﺍﺳﺖ ﻳﻌﲎ ﻋﻬﺪ ﺧﺪﺍ ﺭﺍ ﻧﻘﺾ ﻣﻰﻛﻨﻨﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺍﺭﺳﺎﻝ ﺭﺳﻞ ﳏﻜﻢ ﻭ ﺍﺳﺘﻮﺍﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ »ﻋﻬﺪ« ﮔﻔﺘﻪﺍﱘ ﻛﻪ ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﻋﻬﺪ ﻓﻬﻢ ﻭ ﻋﻘﻞ‬ ‫ﻭ ﺩﺭﻙ ﺑﺸﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺫﺍﺕ ﺍﻭ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻣﻴﺜﺎﻕ ﳏﻜﻢ ﻛﺮﺩﻥ ﺁﻥ ﺍﺳﺖ ﺑﻮﺳﻴﻠﻪ ﺍﻧﺒﻴﺎﺀ ﻭ ﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺛﹶﻦ = ﺑﺖ‪ .‬ﲨﻊ ﺁﻥ ﺍﻭﺛﺎﻥ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺧﻮﺍﻩ ﺍﺯ ﺳﻨﮓ ﺑﺎﺷﺪ ﻳﺎ ﭼﻮﺏ ﻳﺎ ﻏﲑ ﺁﻥ ]ﺣﺞ‪ .[٣٠:‬ﺍﺯ ﭘﻠﻴﺪ ﺑﻪ ﺩﻭﺭ ﺑﺎﺷﻴﺪ ﻛﻪ ﺑﺘﻬﺎﺍﻧﺪ ﻭ ﺍﺯ ﻗﻮﻝ ﺑﺎﻃﻞ ﺍﺟﺘﻨﺎﺏ ﻛﻨﻴﺪ‪،‬‬ ‫ﺍﻭﺛﺎﻥ ﺩﺭ ﺳﻮﺭﻩ ﻋﻨﻜﺒﻮﺕ ‪ ١٧‬ﻭ ‪ ٢٥‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺝ ﻋِﺒﺎ ‪‬ﺩ ‪‬ﻩ ِﻣ ‪‬ﻦ ﻋِﺒﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟﺎﹶﻭ‪‬ﺛﺎ ِﻥ ﺍِﻟﹶﻰ ﻋِﺒﺎ ِﺩِﺗ ِﻪ« ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ﺷﺮﺡ ﺁﻥ ﮔﻔﺘﻪ » ‪‬ﻭﹶﺛ ‪‬ﻦ‬ ‫ﺨ ِﺮ ‪‬‬ ‫ﺤ ِﻖ ِﻟ‪‬ﻴ ‪‬‬ ‫ﺚ ‪‬ﻣﺤ‪‬ﻤ‪‬ﺪﹰﺍ »ﺻﻠﻰ ﺍﷲ ﻭ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ﺑِﺎ ﹾﻟ ‪‬‬ ‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٤٥‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓ‪‬ﺒ ‪‬ﻌ ﹶ‬ ‫ﻓﹸﻼﻥﹲ ﺑِﺎﻟﹾﻤ‪‬ﻜﺎ ِﻥ« ﻳﻌﲎ‪ :‬ﺩﺭ ﻣﻜﺎﻧﺶ ﺛﺎﺑﺖ ﻭ ﺩﺍﺋﻢ ﺷﺪﻩ ﺻ‪‬ﻨ‪‬ﻢ ﺭﺍ ﺍﺯ ﺁﻥ ﻭ‪‬ﺛﹶﻦ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻧﺼﺐ ﺷﺪﻩ ﻭ ﺩﺭﻳﻚ ﺣﺎﻝ ﺛﺎﺑﺖ ﺍﺳﺖ‪ .‬ﻛﻠﱮ ﺩﺭ ﻛﺘﺎﺏ ﺍﻻﺻﻨﺎﻡ ﺹ ‪ ٥٣‬ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺑﺖ‬ ‫ﺍﮔﺮ ﺑﺼﻮﺭﺕ ﺍﻧﺴﺎﻥ ﺍﺯ ﭼﻮﺏ ﻳﺎ ﻃﻼ ﻳﺎ ﻧﻘﺮﻩ ﺑﺎﺷﺪ ﺻﻨﻢ ﻧﺎﻣﻨﺪ ﻭ ﺍﮔﺮ ﺍﺯ ﺳﻨﮓ ﺑﺎﺷﺪ ﻭﺛﻦ ﮔﻮﻳﻨﺪ‪.‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﻨﺎﺳﺒﺖ ﺩﺍﺭﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﻂ«‬ ‫ﻂ‪ :‬ﺳ ﹶﻘ ﹶ‬ ‫ﺐ ﺍﻟﹾﺤﺎِﺋ ﹸ‬ ‫ﻭﺟﺐ = ]ﺣﺞ‪ .[٣٦:‬ﻭﺟﻮﺏ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﺍﺳﺖ ﻭﺍﺟﺒﺎﺕ ﺭﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﺛﺎﺑﺖﺍﻟﻌﻤﻞ ﺑﻮﺩﻥ ﻭﺍﺟﺒﺎﺕ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻀﺎ ﻭﺟﻮﺏ ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺍﺳﺖ » ‪‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﺐ« ﺍﻭ ﺭﺍ‬ ‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬‬ ‫ﺿﻤﲑ »ﺟ‪‬ﻨ‪‬ﻮﺑ‪‬ﻬﺎ« ﺩﺭ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺷﺘﺮﺍﻥ ﻗﺮﺑﺎﱏ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﺭ ﻣﻮﻗﻊ ﳓﺮ ﺷﺘﺮﺍﻥ ﭼﻮﻥ ‪‬ﻠﻮﻫﺎﻯ ﺁ‪‬ﺎ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ )ﻛﻨﺎﻳﻪ ﺍﺯ ﻣﺮﺩﻥ( ﺍﺯ ﺁ‪‬ﺎ ﲞﻮﺭﻳﺪ ﮔﻮﻳﻨﺪ‪ » :‬‬ ‫ﺯﺩ ﭘﺲ ﻣﺮﺩ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺟﺪ = ﻭ‪‬ﺟﺪ ‪ -‬ﺟِﺪ‪‬ﺓ ﻭ‪‬ﺟ‪‬ﺪ ‪ -‬ﻭ‪‬ﺟ‪‬ﻮﺩ ‪ -‬ﻭِﺟ‪‬ﺪﺍﻥ ﺑﻪ ﻣﻌﲎ ﭘﻴﺪﺍﻛﺮﺩﻥ‪ ،‬ﺭﺳﻴﺪﻥ‪ ،‬ﺩﺳﺖ ﻳﺎﻓﱳ ﻭﻏﲑﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﺩﺭﺧﺪﺍ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘـﻪ ﺑـﻪ ﻣﻌـﲎ ﻋﻠـﻢ ﺍﺳـﺖ ﻣﺜـﻞ‬ ‫]ﺍﻋﺮﺍﻑ‪ .[١٠٢:‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﻭﻓﺎﱙ ﺑﻪ ﻋﻬﺪ ﻧﻴﺎﻓﺘﻴﻢ ﻭ ﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﻭﻓﺎﱙ ﺑﻪ ﻋﻬﺪ ﺧﺪﺍ ﻧﺪﺍﺭﻧﺪ‪] .‬ﻃﻪ‪.[١١٥:‬‬ ‫ﮔﺎﻫﻰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﲤﻜﻦ ﺍﺳﺖ ﻣﺜﻞ ]ﺗﻮﺑﻪ‪] .[٥:‬ﺑﻘﺮﻩ‪.[٢٨٣:‬‬ ‫* ]ﻃﻼﻕ‪ .[٦:‬ﻭ‪‬ﺟ‪‬ﺪ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺑﻪ ﻣﻌﲎ ﲤﻜﻦ ﺍﺳﺖ ﺯﻧﺎﻥ ﻣﻄﻠﻘﻪ ﺭﺍ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﭽﻪ ﻗﺎﺩﺭ ﻫﺴﺘﻴﺪ ﻭ ﺳﻜﲎ ﮔﺰﻳﺪﻩﺍﻳﺪ ﺳﺎﻛﻦ ﻛﻨﻴﺪ ﻭ ﺿﺮﺭﻯ ﺑﻪ ﺁ‪‬ﺎ ﻧﺮﺳﺎﻧﻴﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺟ‪‬ﺲ = ﹶﻓﺰ‪‬ﻉ‪ .‬ﻓﺰﻋﻴﻜﻪ ﺩﺭ ﻗﻠﺐ ﺍﻓﺘﺪ ﻭ ﻳﺎ ﺍﺯ ﭼﻴﺰﻳﻜﻪ ﺷﻨﻴﺪﻩ ﺷﺪﻩ ﺍﺣﺴﺎﺱ ﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺧﻔﺎ ﻭ ﭘﻨﻬﺎﱏ ﺍﺳﺖ‪ .‬ﺍﳚﺎﺱ ﺑﻪ ﻣﻌﲎ ﺍﺣﺴﺎﺱ ﺍﺳﺖ ﻭ‬ ‫ﺲ ﺧ‪‬ﻮ‪‬ﻓﺎ« ﻳﻌﲎ ﺗﺮﺱ ﺭﺍ ﭘﻨﻬﺎﻥ ﻛﺮﺩ‪] .‬ﻃﻪ‪ .[٦٨-٦٧:‬ﻣﻮﺳﻰ ﺩﺭﺧﻮﺩﺵ ﺍﺣﺴﺎﺱ ﺧﻮﻑ ﻛﺮﺩ ﻳﺎ ﺧﻮﻑ ﺭﺍ ﺩﺭ ﺿﻤﲑﺵ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻀﺎ ]ﺫﺍﺭﻳﺎﺕ‪.[٢٨:‬‬ ‫ﻧﻴﺰ ﮔﻮﻳﻨﺪ »ﹶﺍ ‪‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﺲ ﻣ‪‬ﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺧﻴ ﹶﻔﺔﹲ ﻋ‪‬ﻠﻰ ﻧ‪ ‬ﹾﻔﺴِﻪِ‪ ،‬ﹶﺃ ‪‬ﺷ ﹶﻔ ‪‬ﻖ ِﻣ ‪‬ﻦ ﹶﻏ ﹶﻠ‪‬ﺒ ِﺔ ﺍﹾﻟﺠ‪‬ﻬﺎ ِﻝ ‪‬ﻭ ‪‬ﺩ ‪‬ﻭ ِﻝ ﺍﻟﻀ‪‬ﻼ ِﻝ« ﻣﻮﺳﻰ ﺭﺍﺟﻊ ﺑﻪ‬ ‫ﳘﲔ ﻃﻮﺭ ﺩﺭ ]ﻫﻮﺩ‪ .[٧٠:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٤‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﻟ ‪‬ﻢ ﻳ‪‬ﻮ ِﺟ ‪‬‬ ‫ﺧﻮﺩﺵ ﻧﺘﺮﺳﻴﺪ ﺑﻠﻜﻪ ﺍﺯ ﻏﻠﺒﻪ ﻧﺎﺩﺍﻧﺎﻥ ﻭ ﺣﻜﻮﻣﺖ ﮔﻤﺮﺍﻫﺎﻥ ﺗﺮﺳﻴﺪ ﻛﻪ ﺟﺎﻯ ﺣﻖ ﺭﺍ ﺑﮕﲑﻧﺪ ﻭ ﺟﻬﺎﻝ ﺍﺯ ﺳﺤﺮ ﺳﺎﺣﺮﺍﻥ ﻓﺮﻳﺐ ﺧﻮﺭﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻒ ﺍﻟﺸ‪ ‬ﻰﺀ‪ :‬ﺍِﺿ‪‬ﻄِﺮﺍﺏ« ]ﻧﺎﺯﻋﺎﺕ‪ .[٨:‬ﺩﳍﺎﱙ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﻀﻄﺮﺏ ﻭ ﻟﺮﺯﺍﻧﻨﺪ‪ .‬ﺍﻳﻀﺎ ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﺳﲑ ﻭ ﺩﻭﻳﺪﻥ ﺷﺘﺮ‬ ‫ﻭﺟﻒ = ﻭﺟﻒ ﻭ ﻭﺟﻮﻑ ﺑﻪ ﻣﻌﲎ ﺍﺿﻄﺮﺍﺏ ﺁﻳﺪ » ‪‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﲑ ‪‬ﻭ ﺟﻴﻔﹰﺎ‪ :‬ﻋﺪﺍ« ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﺟﻴﻒ ﺳﺮﻋﺖ ﺳﲑ ﺷﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﺱ ﻭ‪‬ﺍﻟﹾﺒﻌ ‪‬‬ ‫ﻒ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﻭ ﺍﺳﺐ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﺁﻣﺪﻩ‪ :‬ﻭ ‪‬ﺟ ‪‬‬

‫ﲑ‪ :‬ﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ« ﺷﺘﺮ ﺭﺍ ﺑﻪ ﺳﺮﻋﺖ ﺭﺍﻩ ﺑﺮﺩﻡ ]ﺣﺸﺮ‪ .[٦:‬ﺁﻥ ﭼﻴﺰﻫﺎ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁ‪‬ﺎ ﻋﺎﻳﺪ ﭘﻴﻐﻤﱪﺵ ﻛﺮﺩ ﴰﺎ ﺍﺳﱮ ﻭ ﺷﺘﺮﻯ ﺑـﺮ ﺁﻥ‬ ‫ﺖ ﺍﻟﹾﺒ‪‬ﻌ ‪‬‬ ‫ﺍﳚﺎﻑ‪ :‬ﺗﺎﺧﱳ ﺷﺘﺮ ﻭ ﺍﺳﺐ »ﹶﺍ ‪‬ﻭ ‪‬ﺟ ﹾﻔ ‪‬‬ ‫ﻧﺘﺎﺧﺘﻴﺪ‪ .‬ﻣﺸﺮﻭﺡ ﺁﻳﻪ ﺩﺭ »ﰱﺀ« ﮔﺬﺷﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺟ‪‬ﻞ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ]ﺣﺠﺮ‪ .[٥٣:‬ﮔﻔﺘﻨﺪ‪ :‬ﻧﺘﺮﺱ ﻣﺎ ﺑﻪ ﺗﻮ ﭘﺴﺮ ﺩﺍﻧﺎﺋﻰ ﺭﺍ ﻣﮋﺩﻩ ﻣﻰﺩﻫﻴﻢ ﻛﻪ ﻣﺘﻮﻟﺪ ﺧﻮﺍﻫﺪ ﺷﺪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﺟﻞ‪ ،‬ﻓﺰﻉ‪ ،‬ﺧﻮﻑ‪ ،‬ﻳﻚ ﭼﻴﺰ ﺍﻧﺪ‪.‬‬ ‫ﻭ‪‬ﺟِﻞ‪) :‬ﺑﻪ ﻓﺘﺢ ﻭﺍﻭ ﻭ ﻛﺴﺮ ﺟﻴﻢ( ﺗﺮﺳﺎﻥ ﻭ ﺧﺎﺋﻒ ]ﻣﺆﻣﻨﻮﻥ‪ .[٦٠:‬ﻭ ﺩﳍﺎﻳﺸﺎﻥ ﺗﺮﺳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﺮ ﻣﻰﮔﺮﺩﻧﺪ‪] .‬ﺣﺠﺮ‪ .[٥٢:‬ﮔﻔﺖ ﻣﺎ ﺍﺯ ﴰـﺎ‬ ‫ﺗﺮﺳﺎﻧﻴﻢ‪.‬‬ ‫* ]ﺍﻧﻔﺎﻝ‪ .[٢:‬ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﺧﻮﻑ ﻣﺜﻞ ﺧﺸﻴﺖ ﺩﺭ ﺍﺛﺮ ﺗﻌﻈﻴﻢ ﺧﺪﺍﺳﺖ ﺭﺍﻏﺐ ﻭﺟﻞ ﺭﺍ ﺍﺣﺴﺎﺱ ﺧﻮﻑ ﮔﻔﺘﻪ ﻭ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ‪‬ﺘﺮ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ‪ .‬ﻳﻌﲎ‪ :‬ﺍﻫﻞ ﺍﳝﺎﻥ ﺁ‪‬ﺎﺍﻧﺪ ﻛﻪ‬ ‫ﭼﻮﻥ ﺧﺪﺍﻳﺎﺩ ﺷﻮﺩ ﺩﳍﺎﻯ ﺁﻧﺎﻥ ﺍﺣﺴﺎﺱ ﺧﻮﻑ ﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺴ‪‬ﺘ ﹾﻘِﺒ ﹸﻞ ﹸﻛ ِﻞ ‪‬ﺷ ‪‬ﻰﺀ« ﻭﺟﻪ ﺭﻭﻯ‬ ‫ﻭﺟﻪ = ﭼﻬﺮﻩ ﺭﻭﻯ‪ .‬ﺻﻮﺭﺕ‪] .‬ﺑﻘﺮﻩ‪ .[١٤٤:‬ﮔﺮﺩﺵ ﺭﻭﻯ ﺗﻮ ﺭﺍ ﺑﻪ ﺁﲰﺎﻥ ﻣﻰﺑﻴﻨﻴﻢ ]ﻣﺎﺋﺪﻩ‪ .[٦:‬ﺩﺭﳎﻤﻊ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ »ﹶﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ‪ :‬ﻣ ‪‬‬ ‫ﻫﺮ ﭼﻴﺰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﺭﻭﺑﺮﻭ ﺷﻮﻧﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﺟﻪ ﺩﺭﺍﺻﻞ ﺻﻮﺭﺕ ﻭ ﭼﻬﺮﻩ ﺍﺳﺖ‪ ...‬ﻭ ﭼﻮﻥ ﺻﻮﺭﺕ ﺍﻭﻟﲔ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺗﻮ ﺭﻭﺑﺮﻭ ﻣﻰﺷﻮﺩ ﻭ ﻧﻴﺰ ﺍﺯ ﳘﻪ ﺍﻋﻀﺎﺀ ﺑﺪﻥ ﺍﺷﺮﻑ ﺍﺳﺖ ﻟﺬﺍﺑﻪ ﻣﻌﲎ ﺭﻭﻯ‬ ‫ﻫﺮ ﭼﻴﺰ‪ ،‬ﺍﺷﺮﻑ ﻫﺮﭼﻴﺰ‪ ،‬ﺍﻭﻝ ﻫﺮﭼﻴﺰ‪ ،‬ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻭﺟﻪ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺻﻮﺭﺕ ﻭ ﺛﺎﻧﻴﺎ ﺑﻪ ﻣﻌﲎ ﺭﻭﺑﺮﻭ ﺷﺪﻩ ﻫﺮ ﭼﻴﺰ ﻭ ﺍﺷﺮﻑ ﻫﺮﭼﻴﺰ‪ ...‬ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺍﻣﻮﺭﻯ ﺗﻮﺟﻪ ﺷﻮﺩ‪.‬‬ ‫‪١‬‬ ‫ﻓﻌﻞ ﻭﺟﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﻭ ﺗﻔﻌﻞ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[٧٩:‬ﻣﻦ ﮔﺮﺩﺍﻧﺪﻡ ﺭﻭﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺴﻴﻜﻪ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﺭﻭ‬ ‫ﻛﺮﺩﻡ‪.‬‬ ‫]ﻗﺼﺺ‪ .[٢٢:‬ﻭ ﭼﻮﻥ ﺭﻭﻛﺮﺩ ﺑﻪ ﻃﺮﻑ ﻣﺪﻳﻦ ﮔﻔﺖ‪ :‬ﺍﻣﻴﺪﺍﺳﺖ ﺧﺪﺍﱘ ﻣﺮﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ )ﻛﻪ ﺍﺯ ﻓﺮﻋﻮﻥ ﺧﻼﺹ ﺷﻮﻡ( ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪.‬‬ ‫‪٢‬‬ ‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭﺟﻪ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻭ ﻗﺴﻢﺍﻧﺪ‪ .‬ﺍﻭﻝ ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ ]ﺭﲪﻦ‪ .[٢٧-٢٦:‬ﻣﺮﻓﻮﻉ ﺑﻮﺩﻥ »ﺫﻭﺍ ﹾﻟﺠ‪‬ﻼﻝ« ﺭﺍ ﻛﻪ ﻭﺻﻒ »ﻭﺟﻪ«‬ ‫ﺍﺳﺖ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﺍﻳﻀﺎ ]ﻗﺼﺺ‪ .[٨٨:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻭﺟﻪ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺫﺍﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ]ﺑﻘﺮﻩ‪ .[١١٢:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺮﺏ ﻭﺟﻪ ﺍﻟﺸﻰ ﺀ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﺫﺍﺕ ﺷﻰﺀ ﺍﺭﺍﺩﻩ‬ ‫ﻚ ﺍِﻻ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ« ‪» -‬ﻭﺑ‪‬ﻴ‪‬ﻘﻰ‬ ‫ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺑﺎﺏ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻟﻔﻆ ﺍﺷﺮﻑ ﻭ ﳏﺘﺮﻡ ﺑﺬﺍﺕ ﺷﻰﺀ ﻭ ﺧﻮﺩ ﺷﻰ ﺀ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍﻯ ﺳﺒﺤﺎﻥ ﻓﺮﻣﺎﻳﺪ‪ » :‬ﹸﻛ ﹸﻞ ‪‬ﺷ ‪‬ﻰﺀ ﻫﺎِﻟ ‪‬‬ ‫ﻚ« ﻳﻌﲎ ﻓﻘﻂ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻣﻰﻣﺎﻧﺪ‪.‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ‪‬ﺭِﺑ ‪‬‬ ‫ﺩﺭ ﻣﺼﺒﺎﺡ‪ ،‬ﺻﺤﺎﺡ‪،‬ﻗﺎﻣﻮﺱ‪ ،‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﻣﻔﺮﺩﺍﺕ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﻛﻪ ﻭﺟﻪ ﺑﻪ ﻣﻌﲎ ﺫﺍﺕ ﻭ ﻧﻔﺲ ﺷﻰﺀ ﺁﻳﺪ‪ .‬ﻭ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ‪ ،‬ﳎﻤﻊ‪ ،‬ﻛﺸﺎﻑ‪ ،‬ﺗﻔﺴﲑ ﺑﻴﻀﺎﻭﻯ ﻭ ﻏﲑ ﺁ‪‬ﺎ‬ ‫ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﻭﺟﻪ ﺧﺪﺍ ﺭﺍ ﺫﺍﺕ ﺧﺪﺍ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺆﻳﺪ ﺁﻥ ﻟﻔﻆ »ﺫﹸﻭﺍﳉﻼﻝ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺍﺳﺖ ﻛﻪ ﻭﺻﻒ »ﻭﺟﻪ« ﺁﻣﺪﻩ ﻧﻪ ﻭﺻﻒ »ﺭﺑﻚ« ﻭ ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻭﺟﻪ ﺫﻭﺍﳉﻼﻝ‬ ‫ﺫﺍﺕ ﺫﻭﺍﳉﻼﻝ ﺍﺳﺖ‪.‬‬ ‫ﻳﻌﲎ‪ :‬ﻫﺮ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﲔ ﺍﺳﺖ ﻓﺎﱏ ﻭ ﺯﺍﺋﻞ ﻣﻰﺑﺎﺷﺪ ﺍﻣﺎﺫﺍﺕ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﺎﻗﻰ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ‪ -‬ﻫﺮ ﭼﻴﺰ ﻓﺎﱏ ﻭﻓﺎﺋﺖ ﺍﺳﺖ ﺟﺰ ﺫﺍﺕ ﺧﺪﺍ‪ .‬ﺍﮔﺮ »ﺫﻭﺍﳉﻼﻝ« ﺻﻔﺖ »ﻭﺟﻪ«‬ ‫ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩ ‪‬ﺘﺮ ﺑﻮﺩ ﻛﻪ ﻭﺟﻪ ﺭﺏ ﺭﺍﺻﻔﺎﺕ ﻭ ﺗﺪﺑﲑﺧﺪﺍ ﻣﻌﲎ ﻛﻨﻴﻢ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬ ‫‪٣‬‬ ‫ﻗﺴﻢ ﺩﻭﻡ ﺍﺯ ﺁﻳﺎﺗﻴﻜﻪ ﻭﺟﻪ ﺭﺍ ﲞﺪﺍ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ ]ﺭﻋﺪ‪] .[٢٢:‬ﺭﻭﻡ‪] .[٣٨:‬ﺍﻧﺴﺎﻥ‪] .[٩:‬ﺍﻧﻌﺎﻡ‪ .[٥٢:‬ﻣﺮﺍﺩ ﺍﺯ ﻭﺟﻪ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﻇﺎﻫﺮﺍ ﺭﲪـﺖ ﻭ‬ ‫ﺛﻮﺍﺏ ﻭ ﺭﺿﺎﻳﺖ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﺟﺎﻯ ﻭﺟﻪ ﻣﺮﺿﺎﺓ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] .[٢٠٧:‬ﺑﻘﺮﻩ‪.[٢٦٥:‬‬ ‫ﻇﺎﻫﺮﺍ ﺳﺮ ﺍﻳﻨﻜﻪ ﻭﺟﻪ ﺩﺭ ﺟﺎﻯ ﺛﻮﺍﺏ ﻭ ﺭﺿﺎﻳﺖ ﺁﻣﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﻮﺍﻝ ﻭ ﻃﻠﺐ ﺧﻮﻳﺶ ﺍﻭﻝ ﻭﺟﻪ ﻭ ﭼﻬﺮﻩ ﻃﺮﻑ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺗﺎ ﺭﻭﺑﺮﻭ ﺷﺪﻩ ﻭ ﻣﻄﻠﺐ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﺍﻇﻬﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻫﻢ ﺩﺭ ﻋﻤﻞ ﺧﻮﻳﺶ ﭼﻨﲔ ﺍﻧﺪ‪ ،‬ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﻭﺟﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﺗﻮﺟﻪ ﻭ ﺭﻭﻛﺮﺩﻥ ﺑﺎﺷﺪ ﻳﻌﲎ ﻣﻮﻣﻨﺎﻥ ﺑﺮﺍﻯ ﺗﻮﺟﻪ ﻭ ﺭﻭﻛﺮﺩﻥ ﺧﺪﺍ‬ ‫ﭼﻨﲔ ﻣﻰﻛﻨﻨﺪ ﻭ ﺗﻮﺟﻪ ﺧﺪﺍ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺛﻮﺍﺏ ﻭ ﺭﺿﺎﻳﺖ ﺧﺪﺍ ﺍﺳﺖ‪.‬‬ ‫‪٤‬‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﻧﺴﺒﺖ ﻭﺟﻪ ﺑﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﭼﻬﺮﻩ ﻭ ﺻﻮﺭﺕ ﻧﻴﺴﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] .[١١٢:‬ﻧﺴﺎﺀ‪] .[١٢٥:‬ﻟﻘﻤﺎﻥ‪.[٢٢:‬‬ ‫ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﻭﺟﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﻔﺲ ﻭ ﺫﺍﺕ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﻠﻰ ﺁﻧﻜﻪ ﻧﻔﺲ ﺧﻮﻳﺶ ﺑﻪ ﺧﺪﺍ ﺗﺴﻠﻴﻢ ﻛﻨﺪ ﻭ ﺧﺎﻟﺺ ﻛﻨﺪ ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺷﺮﻳﻚ ﺍﻭ ﻧﺪﺍﻧﺪ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﺑﺎﺷﺪ ﭘﺎﺩﺍﺵ ﺍﻭ‬ ‫ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺕ« ﻣﻄﺎﺑﻖ ﺍﻧﺪ‪،‬‬ ‫ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺗﺴﻠﻴﻢ ﻭﺟﻪ ﺑﻪ ﺧﺪﺍ ﺍﳝﺎﻥ ﺑﻪ ﺧﺪﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﺣﺴﺎﻥ ﻋﻤﻞ ﺻﺎﱀ ﺍﺳﺖ ﺁﻳﺎﺕ ﺳﻪ ﮔﺎﻧﻪ ﻓﻮﻕ ﺑﺎ ﺁﻳﺎﺕ »ﺍﹶﻟﺬﱠﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ‪‬ﻭ ﻋ‪‬ﻤِﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎﻟِﺤﺎ ِ‬ ‫ﭘﺲ ﺗﺴﻠﻢ ﻭﺟﻪ ﺑﻪ ﺧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻓﻘﻂ ﺑﻪ ﺧﺪﺍ ﺭﻭ ﻛﺮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﻣﻌﺒﻮﺩ ﻭ ﻣﺎﻟﻚ ﺧﻮﻳﺶ ﺑﺪﺍﻧﺪ ﻭ ﺑﻪ ﻭﻯ ﺗﺴﻠﻴﻢ ﺷﻮﺩ‪ .‬ﺩﺭ ﺧﺎﲤﻪ ﺑﻪ ﭼﻨﺪ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻴﻢ‪.‬‬ ‫‪] -١‬ﺑﻘﺮﻩ‪ .[١١٥:‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﻭﺟﻪ ﺩﺭ ﺁﻳﻪ ﺟﻬﺖ ﺍﺳﺖ ﻳﻌﲎ ‪‬ﺮﻛﺠﺎ ﺭﻭ ﻛﺮﺩﻳﺪ ﺟﻬﱴ ﻛﻪ ﺧﺪﺍ ﺍﻣﺮ ﻛﺮﺩﻩ ﺑﻪ ﺁﻥ ﺭﻭ ﻛﻨﻴﺪ ﺩﺭ ﺁﳒﺎﺳﺖ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺫﺍﺕ ﺑﺎﺷﺪ‬ ‫ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺖ »‪‬ﺗﻮ‪‬ﻟﹼﻮ‪‬ﺍ« ﻭﺟﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﳕﺎﺯﺧﻮﺍﻥ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎ ﺧﺪﺍ ﺭﻭﺑﺮﻭ ﺷﻮﺩ ﻳﻌﲎ‪ :‬ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻣﺎﻝ ﺧﺪﺍﺳﺖ ‪‬ﺮﻛﺠﺎ ﺭﻭ ﻛﻨﻴﺪ ﺧﺪﺍ ﺩﺭ ﺁﳒﺎﺳﺖ ﻭ ﺑﺎ ﺧﺪﺍ ﺭﻭﺑﺮﻭ‬ ‫ﻫﺴﺘﻴﺪ‪.‬‬

‫ﺩﺭ ﺗﻔﺴﲑﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻳﻪ ﻓﻘﻂ ﺩﺭ ﺑﺎﺭﻩ ﳕﺎﺯ ﻣﺴﺘﺤﱮ ﺍﺳﺖ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺭﻭﻯ ﻣﺮﻛﺐ ﺧﻮﻳﺶ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺧﻴﱪ‬ ‫ﻣﻰﺭﻓﺖ ﳕﺎﺯ ﺧﻮﺍﻧﺪ‪ ،‬ﻣﺮﻛﺒﺶ ﺑﻪ ﻫﺮ ﻃﺮﻑ ﺭﻭ ﻣﻴﻜﺮﺩ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺯﺧﻴﱪ ﺑﺮ ﻣﻰﮔﺸﺖ ﭘﺸﺖ ﺑﻪ ﻣﻜﻪ ﳕﺎﺯ ﺧﻮﺍﻧﺪ‪ .‬ﻧﻈﲑ ﺁﻥ ﺭﺍ ﺍﺯ ﺯﺭﺍﺭﻩ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻴﺰ‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺗﻮﺳﻌﻪ ﻗﺒﻠﻪ ﺍﺳﺖ ﺍﺯ ﺣﻴﺚ ﺟﻬﺖ ﻧﻪ ﻣﻜﺎﻥ‪ .‬ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ‪ :‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺍﻳﻦ ﺁﻳﻪ ﭘﻴﺶ ﺍﺯ ﺩﺳﺘﻮﺭ ﺑﻪ ﻗﺒﻠﻪ ﻣﻌﲔ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪...‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺍﮔﺮ ﺛﺎﺑﺖ ﺷﻮﺩ ﻛﻪ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﳕﺎﺯ ﺍﺳﺘﺤﺒﺎﰉ ﺍﺳﺖ ﻫﻴﭻ ﻭﮔﺮﻧﻪ‪ :‬ﻇﺎﻫﺮﹰﺍ ﻣﻘﺪ‪‬ﻣﻪ ﲢﻮﻳﻞ ﻗﺒﻠﻪ ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍﺳﺘﻪ ﺑﺎ ﺍﻳﻦ ﺁﻳﻪ ﺯﻣﻴﻨﻪ ﲢﻮﻳﻞ ﻗﺒﻠﻪ ﺭﺍ ﻓﺮﺍﻫﻢ‬ ‫ﺁﻭﺭﺩ ﻛﻪ ﺍﮔﺮ ﺭﻭﺯﻯ ﻗﺒﻠﻪ ﺍﺯ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺑﻪ ﻛﻌﺒﻪ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪ ﻧﺒﺎﻳﺪ ﻭﺣﺸﺖ ﻛﺮﺩ ﻭ ﻏﲑﳑﻜﻦ ﺩﺍﻧﺴﺖ ﺯﻳﺮﺍ ﳘﻪ ﺟﻬﺎﺕ ﻣﺎﻝ ﺧﺪﺍ ﺍﺳﺖ ﻭ ‪‬ﺮﻛﺠﺎ ﺭﻭ ﻛﻨﻴﺪ ﺑﺎ ﺧﺪﺍ ﺭﻭﺑﺮﻭ‬ ‫ﻫﺴﺘﻴﺪ‪.‬‬ ‫ﻭ ﻳﺎ ﻣﻨﻈﻮﺭ ﳕﺎﺯﺧﻮﺍﻧﺪﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﺣﺎﻃﻪ ﺧﺪﺍﺳﺖ ﻧﺴﺒﺖ ‪‬ﺮﺟﺎ ﻭ ﻫﺮﻣﻜﺎﻥ‪.‬‬ ‫‪] -٢‬ﺑﻘﺮﻩ‪» .[١٤٨:‬ﻭِ ‪‬ﺟﻬ‪‬ﺔ« ﺑﻪ ﻛﺴﺮ ﻭﺍﻭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﺁﻥ ﺭﻭ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ﻗﺒﻠﻪ‪ .‬ﻳﻌﲎ ﺑﺮﺍﻯ ﻫﺮ ﻗﻮﻡ ﻗﺒﻠﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﺭﻭ ﻣﻰﻛﻨﺪ)ﻭ ﲝﺴﺐ ﺍﻗﺘﻀﺎﺀ ﻭﻗﺖ ﺑﺮ‬ ‫ﺁ‪‬ﺎ ﺗﺸﺮﻳﻊ ﻭ ﺗﻌﻴﲔ ﺷﺪ ﻭ ﺣﻜﻢ ﺗﻜﻮﻳﲎ ﻧﻴﺴﺖ ﻛﻪ ﻗﺎﺑﻞ ﺗﺒﺪﻳﻞ ﻧﺒﺎﺷﺪ( ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺧﻮﺏ ﭘﻴﺸﺮﻭﻯ ﻛﻨﻴﺪ ﻛﻪ ﺁﻥ ﻣﻬﻢ ﺍﺳﺖ‪.‬‬ ‫‪] -٣‬ﺍﺣﺰﺍﺏ‪ .[٦٩:‬ﻭﺟﻴﻪ ﺑﻪ ﻣﻌﲎ ﺫﻭﺟﺎﻩ ﻭ ﳏﺘﺮﻡ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﻣﻮﺳﻰ ﺭﺍ ﺍﺯ ﺍﺫﻳﺘﻴﻜﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻧﺴﺒﱴ ﻛﻪ ﻣﻰﺩﺍﺩﻧﺪ ﻣﱪﻯ ﳕﻮﺩ ﻭ ﺍﻭ ﭘﻴﺶ ﺧﺪﺍ ﳏﺘﺮﻡ ﻭﻋﺰﻳﺰ ﺑﻮﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺣﺪ = ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭ‪‬ﺣ‪‬ﺪ‪‬ﺓ ﺑﻪ ﻣﻌﲎ ﺍﻧﻔﺮﺍﺩ ﺍﺳﺖ‪ ،‬ﻭﺍﺣﺪ ﺩﺭ ﺍﺻﻞ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﻣﻄﻠﻘﺎ ﺟﺰﱙ ﻧﺪﺍﺭﺩ‪ ،‬ﺳﭙﺲ ﺁﻥ ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[٦١:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﮔﻔﺘﻴﺪ‪ :‬ﺍﻯ ﻣﻮﺳﻰ ﻫﺮﮔﺰ ﺑﻪ ﻳﻚ ﻃﻌﺎﻡ )ﻣﻦ ﻭﺳﻠﻮﻯ( ﺻﱪ ﳔﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[٢١٣:‬ﻣﺮﺩﻡ ﳘﻪ ﻳﻚ ﺍﻣﺖ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺁﻳﺎﺗﻴﻜﻪ »ﻭﺍﺣﺪ« ﻭﺻﻒ ﺧﺪﺍﺁﻣﺪﻩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] .[١٦٣:‬ﻣﺎﺋﺪﻩ‪] .[٧٣:‬ﺭﻋﺪ‪] .[١٦:‬ﳓﻞ‪ .[٥١:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﻭﺍﺣﺪ ﻋﺪﺩﻯ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍﻳﺎﻥ ﺑﺴﻴﺎﺭ‪،‬ﻣﺜﻞ ]ﺹ‪.[٥:‬‬ ‫ﷲ ﹶﺍ ‪‬ﺣﺪ‪ «‬ﺑﺪﺍﻥ ﻣﻌﲎ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻮﺣﻴﺪ ﺻﺪﻭﻕ ﺑﺎﺏ ‪ ٣‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﺑﻮﺟﻌﻔﺮ ﻫﺎﴰﻰ ﺍﺯ ﺍﻣﺎﻡ ﺟـﻮﺍﺩ‬ ‫ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ ﻭﺍﺣﺪ ﺩﺭ ﺁﻳﺎﺕ ﺑﻪ ﳘﺘﺎ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ »ﺍﹶﺣ‪‬ﺪ« ﺩﺭ » ﹸﻗ ﹾﻞ ‪‬ﻫﻮ‪‬ﺍ ُ‬ ‫ﷲ« ﺭﺍ‬ ‫ﺽ ﻟﹶﻴ‪‬ﻘﹸﻮﹸﻟﻦ‪ ‬ﺍ ُ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬ ‫ﺴ ِﻦ ﺑِﺎﻟﹾﻮ‪‬ﺣﺪﺍِﻧﻴ‪ِ ‬ﺔ« ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺁﻳﻪ » ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ‪‬ﺳ‪‬ﺘ ﹾﻠِﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬ ‫ﺠ ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﺑﺠ‪‬ﻤﻴ ِﻊ ﺍﹾﻟ ﹶﺎﹾﻟ ‪‬‬ ‫»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺯ ﻣﻌﲎ ﻭﺍﺣﺪ ﭘﺮﺳﻴﺪ ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩ ﻭﱃ ﺭﻭﺍﻳﺖ ﺳﻮﻡ ﻭﺍﺣﺪ ﺭﺍ »ﺍﺣﺪ« ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﻭﺍﺣﺪ ﻭﺻﻒ ﺧﺪﺍ ﺁﻳﺪ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ ‪:‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﲡﺰﻯ ﻭ ﺗﻜﺜﺮ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻧﺪﺍﺭﺩ‪ .‬ﻭﱃ ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﺳﺨﻦ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺍﻥ ﳎﻴﺪ ﻧﻴﺴﺖ ﺁﻳﻪ ﺍﺧﲑ‬ ‫ﻭ ﻟﻔﻆ »ﺍﺛﻨﲔ« ﻭ ﺛﻼﺛﻪ ﻣﺆﻳﺪ ﻧﻈﺮ ﻣﺎ ﺍﺳﺖ‪.‬‬ ‫ﻭﺣﺪ‪) :‬ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﻧﻔﺮﺍﺩ ﻭﺗﻨﻬﺎﱙ‪] .‬ﻏﺎﻓﺮ‪ .[١٢:‬ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ »ﻣﻨﻔﺮﺩﹰﺍ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺧﺪﺍ ﺩﺭ ﺣﺎﻝ ﺍﻧﻔﺮﺍﺩ ﻭ ﺗﻨﻬﺎﱙ ﻭ‬ ‫ﰉ ﺷﺮﻳﻚ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﺪ ﻛﺎﻓﺮ ﻣﻰﺷﺪﻳﺪ‪.‬‬ ‫ﺖ« ﻭ ﻭﺻﻒ ﺧﺪﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﮕﺬﺍﺭ ﻣﺮﺍ ﺑﺎ ﺁﻥ ﺑﻨﺪﻩ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺗﻨﻬﺎﱙ ﺁﻓﺮﻳﺪﻡ ﻭ ﺩﺭ‬ ‫* ]ﻣﺪﺛﺮ‪ .[١٢-١١:‬ﻭﺣﻴﺪ ﺑﻪ ﻣﻌﲎ ﻭﺍﺣﺪ ﺍﺳﺖ ﮔﻔﺘﻪﺍﻧﺪ ﺁﻥ ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﻓﺎﻋﻞ » ‪‬ﺧ ﹶﻠ ﹾﻘ ‪‬‬ ‫ﺧﻠﻘﺖ ﺍﻭ ﺷﺮﻳﻜﻰ ﻧﺪﺍﺷﺘﻢ ﻭ ﺑﻪ ﺍﻭ ﻣﺎﻝ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺩﻡ‪.‬‬ ‫ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﻓﻮﻕ ﺑﺎ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﻛﻪ ﺩﺭﺣﺪﻭﺩ ﺑﻴﺴﺖ ﺁﻳﻪ ﺍﺳﺖ ﺩﺭ ﺑﺎﺭﻩ ﻭﻟﻴﺪﺑﻦ ﻣﻐﲑﻩ ﻧﺎﺯﻝ ﺷﺪ ﻭ ‪‬ﺪﻳﺪ ﻋﺠﻴﱮ ﺩﺭ ﺑﺎﺭﻩ ﺍﻭ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺣﺶ = ]ﺗﻜﻮﻳﺮ‪ .[٥:‬ﻭﺣﺸﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻫﻠﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﺣﺶ ﺧﻼﻑ ﺍﻧﺲ ﺍﺳﺖ‪ ،‬ﺣﻴﻮﺍﻧﺎﺗﻰ ﻛﻪ ﺑﺎ ﺍﻧﺴﺎﻥ ﺍﻧﺲ ﻧﺪﺍﺭﻧﺪ ﻭﺣﺶ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﻧﺪ ﲨﻊ ﺁﻥ‬ ‫ﻭﺣﻮﺵ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ .[٣٨:‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺣﺸﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻠﻜﻪ ﳘﻪ ﺟﻨﺒﻨﺪﮔﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﻃﺎﻟﺒﺎﻥ ﺗﻔﺼﻴﻞ ﺑﻪ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﺍﺧﲑ ﻭ ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﻣﺒﺤﺚ ﻣﻌﺎﺩ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺑﻴﺸﺘﺮﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺣﻰ = ﻭﺣﻰ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺍﺷﺎﺭﻩ ﺳﺮﻳﻊ ﺍﺳﺖ ﻭ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺳﺮﻋﺖ ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﹶﺍ ‪‬ﻣﺮ‪ ‬ﻭ ‪‬ﺣﻰ‪ «‬ﻳﻌﲎ ﻛﺎﺭ ﺳﺮﻳﻊ )ﺭﺍﻏﺐ( ﻓﻴﻮﻣﻰ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ ﻭﺣﻰ ﺑﻪ ﻣﻌﲎ ﺍﺷﺎﺭﻩ ﻭ ﺭﺳﺎﻟﺖ ﻭ‬ ‫ﻛﺘﺎﺑﺖ ﺍﺳﺖ ﻭﻫﺮ ﺁﻧﭽﻪ ﺑﻪ ﺩﻳﮕﺮﻯ ﺍﻟﻘﺎ ﻛﲎ ﺗﺎ ﺑﻔﻬﻤﺪ ﻭﺣﻰ ﺍﺳﺖ‪...‬‬ ‫ﺭﺍﻏﺐ ﻛﺘﺎﺑﺖ ﻭ ﺭﻣﺰ ﻭ ﻏﲑﻩ ﺭﺍ ﺍﺯ ﺍﺳﺒﺎﺏ ﴰﺮﺩﻩ ﻭ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺭﺍ ﺍﺷﺎﺭﻩ ﻣﻰﺩﺍﻧﺪ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ»ﻭ‪‬ﺣﻰ ﻳ‪‬ﺤﻰ« ﻭ »ﺍﹶﻭ‪‬ﺣﻰ ﻳﻮ‪‬ﺣﻰ« ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺼﺒﺎﺡ‬ ‫ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﳛﺎﺀ ﺍﻟﻘﺎﺀ ﻣﻌﲎ ﺍﺳﺖ ﺑﻄﻮﺭ ﳐﻔﻰ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺍﳍﺎﻡ ﻭ ﺍﺷﺎﺭﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺟﺎﻣﻊ ﲤﺎﻡ ﻣﻌﺎﱏ ﺗﻔﻬﻴﻢ ﺧﻔﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻭﺣﻰ ﻭ ﺍﳛﺎﺀ ﺭﺍ ﺗﻔﻬﻴﻢ ﺧﻔﻰ ﻭ ﻛﻼﻡ ﺧﻔﻰ ﻣﻌﲎ ﻛﻨﻴﻢ ﺟﺎﻣﻊ ﲤﺎﻡ ﻣﻌﺎﱏ ﺧﻮﺍﻫﺪﺑﻮﺩ‪.‬‬ ‫* ﺁﻧﭽﻪ ﺍﺯ ﻣﻌﺎﱏ ﺍﻳﻦ ﻟﻔﻆ ﻧﻘﻞ ﺷﺪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪ .[٦٨:‬ﻣﺮﺍﺩ ﺍﺯ ﻭﺣﻰ ﺗﻔﻬﻴﻢ ﺫﺍﺗﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺫﺍﺕ ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﮔﺬﺍﺷﺘﻪ ﻭ‬ ‫ﻃﺮﻳﻖ ﻋﺴﻞ ﺳﺎﺯﻯ ﺭﺍ ﺑﻪ ﻭﻯ ﺁﻣﻮﺧﺘﻪ ﺍﺳﺖ ﻭﻟﻔﻆ »ﺃﹶﻭ‪‬ﺣﻰ« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﺎﺭ ﻋﺴﻞﮔﲑﻯ ﺍﻳﻦ ﺣﺸﺮﻩ ﺗﺼﺎﺩﰱ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺎ ﺗﻔﻬﻴﻢ ﻭ ﺗﻌﻠﻴﻢ ﺧﺪﺍﱙ ﺍﺳﺖ‪.‬‬ ‫* ]ﻓﺼ‪‬ﻠﺖ‪ .[١٢:‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻭﺣﻰ ﺧﻠﻘﺖ ﻭ ﺍﳚﺎﺩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﺭ ﻫﺮ ﺁﲰﺎﻥ ﺍﻣﺮ ﻭ ﺗﺪﺑﲑ ﺁﻥ ﺭﺍ ﺍﳚﺎﺩ ﻛﺮﺩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻛﺎﺭ ﻫﺮ ﺁﲰﺎﻥ ﺭﺍ ﺑﻪ ﺍﻫﻞ ﺁﲰﺎﻥ ﻛﻪ ﻣﻼﺋﻜﻪ ﺑﺎﺷﻨﺪ‬ ‫ﻭﺣﻰ ﻛﺮﺩ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻭﺣﻰ ﺑﻪ ﻣﻌﲎ ﻣﺘﻌﺎﺭﻑ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ »ﲰﺎﺀ« ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﺁﲰﺎ‪‬ﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﳏﻴﻂ ﺑﺮ ﺯﻣﲔ ﺍﻧﺪ ﻭ ﺩﺭﻫﺮ ﻳﻚ ﺍﺯ ﺁ‪‬ﺎﺁﺛﺎﺭﻯ ﺍﺳﺖ ﻏﲑ ﺍﺯ ﺁﺛﺎﺭ ﺁﻥ ﺩﻳﮕﺮﻯ ﻭ ﳘﻪ ﺩﺭﺯﻧﺪﮔﻰ ﻭ‬ ‫ﺗﺪﺑﲑ ﺣﻴﺎﺕ ﺍﺭﺿﻰ ﺩﺧﻴﻞ ﺍﻧﺪ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻭ‪‬ﺣﻰ« ﺍﻟﻘﺎﺀ ﻭ ﻗﺮﺍﺭﺩﺍﺩﻥ ﺁﻥ ﺁﺛﺎﺭ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﻃﺒﻘﺎﺕ ﺟﻮ ﺍﺳﺖ‪.‬‬

‫* ]ﺯﻟﺰﻟﻪ‪ .[٥-٤:‬ﺁﻥ ﺭﻭﺯ ﺯﻣﲔ ﺍﺧﺒﺎﺭ ﺧﻮﻳﺶ ﺭﺍ ﺣﻜﺎﻳﺖ ﻛﻨﺪ ﻛﻪ ﺧﺪﺍﻳﺖ ﺑﻪ ﻭﻯ ﻭﺣﻰ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﲝﺚ ﻗﻴﺎﻣﺖ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻪﺍﱘ ﻛﻪ ﺯﻣﲔ ﺩﺭ ﺍﺛﺮ ﺗﻜﺎﻣﻞ ﺳﺨﻦ‬ ‫ﺧﻮﺍﻫﺪ ﮔﻔﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻭﺣﻰ ﺑﻪ ﻣﻌﲎ ﺗﻔﻬﻴﻢ ﻭ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻳﺎ ﺁﻥ ﻣﺜﻞ » ‪‬ﻭ ﺃﹶﻭ‪‬ﺣﻰ ﰱ ﹸﻛ ِﻞ ﺳ‪‬ﻤﺎ ٍﺀ ﺃﹶ ‪‬ﻣﺮ‪‬ﻫﺎ« ﺍﺳﺖ ‪.‬‬ ‫***‬ ‫ﺩﺭ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﱘ ﻭﺣﻰ ﺩﺭ ﲨﺎﺩ ﻭ ﺣﺸﺮﻩ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ﺯﻳﺮ ﻣﻮﺍﺭﺩﻯ ﺩﺭ ﺑﺸﺮ ﻭ ﺍﺣﺘﻤﺎﻻ ﺩﺭ ﺟﻦ ﺧﻮﺍﻫﺪﺷﺪ‪.‬‬ ‫* ]ﻣﺮﱘ‪ .[١١:‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﺁﻳﺎﺕ ﻣﺎﻗﺒﻞ ﺑﻪ ﺯﻛﺮﻳﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭﺣﻰ ﺷﺪ ﻛﻪ‪ :‬ﻋﻼﻣﺖ ﲪﻞ ﺯﻧﺖ ﺑﻪ ﻓﺮﺯﻧﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺭﻭﺯ ﺯﺑﺎﻥ ﺗﻮﺍﺯ ﺳﺨﻦ ﮔﻔﱳ ﺑﺎﺯ ﺧﻮﺍﻫـﺪ‬ ‫ﺝ ﻋ‪‬ﻠﻰ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ‪ «...‬ﺍﻳﻦ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﺧﺎﺭﺝ ﺷﺪﻥ ﺑﺮ ﻗﻮﻡ ﭘﺲ ﺍﺯ ﺍﻋﺘﻘﺎﻝ ﺯﺑﺎﻧﺶ ﺑﻮﺩﻩ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ » ﹶﻓﺎﹶﻭ‪‬ﺣﻰ« ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﺯ ﻣﻌﺒﺪ‬ ‫ﺨ ‪‬ﺮ ‪‬‬ ‫ﻣﺎﻧﺪﺁﻧﻮﻗﺖ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓ ‪‬‬ ‫ﺑﺮ ﻗﻮﻣﺶ ﺧﺎﺭﺝ ﺷﺪ ﻭ ﺑﻪ ﺁ‪‬ﺎ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻛﻪ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻛﻨﻴﺪ‪.‬‬ ‫* ]ﻗﺼﺺ‪ .[٧:‬ﻭﺣﻰ ﺩﺭ ﺍﻳﻨﺠﺎﳘﺎﻥ ﺍﳍﺎﻡ ﻭ ﺗﻔﻬﻴﻢ ﺧﻔﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻗﻠﺐ ﻣﺎﺩﺭ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﻧﺪﺍﺧﺖ ﻭ ﺁﻥ ﻣﺼﺪﺍﻗﹰﺎ ﻧﻈﲑ ﺁﻥ ﺑﻮﺩﻛﻪ ﺑﻪ ﺩﻝ ﺍﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬ ‫ﺍﻧﺪﺍﺧﺘﻪ ﻣﻰﺷﺪ ﻭ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺑﻪ ﺍﻭ ﺍﳍﺎﻡ ﺷﺪﻩ ﺑﻮﺩ ﲢﻘﻖ ﻭﺍﻗﻌﻰ ﭘﻴﺪﺍﻛﺮﺩ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[١٢١:‬ﺁﻳﻪ ﺩﺭ ﺧﻮﺭﺩﻥ ﺫﺑﻴﺤﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﻧﺎﻡ ﺧﺪﺍ ﺑﺮ ﺁﻥ ﺑﺮﺩﻩ ﻧﺸﺪﻩ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺷﻴﺎﻃﲔ ﺍﻧﺴﺎ‪‬ﺎﻯ ﺑﺪﻛﺎﺭ ﻭ ﻳﺎ ﺷﻴﺎﻃﲔ ﺟﻦ ﺑﺎﺷﺪ ﻳﻌﲎ ﺍﺯ ﺁﻧﭽﻪ ﻧﺎﻡ ﺧﺪﺍ ﺑﺮ‬ ‫ﺁﻥ ﺑﺮﺩﻩ ﻧﺸﺪﻩ ﳔﻮﺭﻳﺪ ﺷﻴﺎﻃﲔ ﺑﻪ ﺩﻭﺳﺘﺎﻥ ﺧﻮﺩ ﺍﻟﻘﺎﺀ ﻭﺳﻮﺳﻪ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺭﺩﻥ ﻣﻴﺘﻪ ﺑﺎ ﴰﺎ ﳎﺎﺩﻟﻪ ﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻀﺎ ]ﺍﻧﻌﺎﻡ‪ .[١١٢:‬ﻣﺮﺍﺩ ﺍﺯ ﻭﺣﻰ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﻛﻼﻡ ﺧﻔﻰ ﻭ ﻭﺳﻮﺳﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﺣﻰ ﺍﻧﺒﻴﺎﺀ‬ ‫ﻭﺣﻰ ﺍﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﳘﺎﻥ ﺗﻔﻬﻴﻢ ﺧﻔﻰ ﻭ ﻛﻼﻡ ﺧﻔﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻘﺎﺀ ﻣﻰﺷﻮﺩ ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻥ ﺑﺎ »ﺳﺨﻦ ﮔﻔﱳ« ﺗﻌﺒﲑ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‬ ‫‪:‬ﻭﺣﻰ‪ ،‬ﺍﳚﺎﺩﺻﺪﺍ‪ ،‬ﺁﻣﺪﻥ ﻓﺮﺷﺘﻪ‪] .‬ﺷﻮﺭﻯ‪ .[٥١:‬ﻳﻌﲎ ﺑﺮﺍﻯ ﻫﻴﭻ ﺑﺸﺮﻯ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﮔﻮﻳﺪ ﻣﮕﺮ ﺑﻄﻮﺭ ﻭﺣﻰ ﻭ ﺍﻟﻘﺎﺀ ﺑﻪ ﺩﻝ ﺍﻭ‪ ،‬ﻳﺎ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ )ﻣﺜﻞ ﻣﻮﺳـﻰ‬ ‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻛﻪ ﺧﺪﺍ ﺻﺪﺍ ﺁﻓﺮﻳﺪ ﻭ ﻣﻮﺳﻰ ﺁﻥ ﺭﺍ ﺍﺯ ﺩﺭﺧﺖ ﺷﻨﻴﺪ( ﻭ ﻳﺎ ﻓﺮﺷﺘﻪﺍﻯ ﻣﻰﻓﺮﺳﺘﺪ ﻭ ﺍﻭ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺑﻪ ﭘﻴﺎﻣﱪ ﻭﺣﻰ ﻭ ﺗﻔﻬﻴﻢ ﻣﻰﻛﻨﺪ ﻛﻪ‬ ‫ﺧﺪﺍ ﻭﺍﻻﻣﻘﺎﻡ ﻭ ﺣﻜﻤﺖ ﻛﺮﺩﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻯ ﭘﻴﺎﻣﱪ ﳘﺎﻧﻄﻮﺭ ﺑﺎ ﻫﺮ ﺳﻪ ﺭﺍﻩ ﺩﻳﲎ ﺑﺘﻮ ﻭﺣﻰ ﻛﺮﺩﱘ ‪.‬‬ ‫ﻣﻰﺷﻮﺩ ﺧﻮﺍﺏ ﺍﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﻗﺴﻢ ﺍﻭﻝ ﺩﺍﻧﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺑﺎﺭﻩ ﺫﺑﺢ ﻓﺮﺯﻧﺪﺵ ﻭ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭ ﺑﺎﺭﻩ ﺩﺧﻮﻝ ﺑﻪ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﻭ ﻏﲑﻩ ﻛﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺍﺯ ﺍﻗﺴﺎﻡ ﻭﺣﻰ ﻭ ﺗﻔﻬﻴﻢ ﺧﻔﻰ ﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺱ« ﻭ ﻳﺎ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻳﻚ ﺍﻣﺮ ﻃﺒﻴﻌﻰ‬ ‫ﻭﺩ = ﻭﺩ‪) ‬ﺑﻪ ﻓﺘﺢ ﻭ ﺿﻢ ﻭ ﻛﺴﺮ ﺍﻭﻝ( ﻭﺩﺍﺩ‪ ،‬ﻣ‪ ‬ﻮﺩ‪‬ﺓ ﳘﻪ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﺍﺳﺖ ]ﻣﺮﱘ‪ .[٩٦:‬ﺗﻘﺪﻳﺮ ﺁﻥ » ‪‬ﻭﺩ‪‬ﹰﺍ ﰱ ﻗﹸ ﻠﹸﻮ ِ‬ ‫ﺍﺳﺖ ﻫﺮ ﻛﻪ ﻣﻮﻣﻦ ﻭﻧﻴﻜﻮﻛﺎﺭ ﺑﺎﺷﺪ ﻣﺮﺩﻡ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﺍﮔﺮ ﺍﺯ ﺭﻭﻯ ﻏﺮﺿﻰ ﺍﻇﻬﺎﺭ ﻋﺪﺍﻭﺕ ﻛﻨﻨﺪ ﺑﺎﺯ ﺩﺭ ﺗﻪ ﻗﻠﺐ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩ ﻭ ﺍﺭﺍﺩﺕ ﺧﻮﺍﻫﻨﺪ ﻭﺭﺯﻳﺪ‪.‬‬ ‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋﻠﻰ ﺍﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ ﻭﱃ ﻋﻤﻮﻡ ﺁﻳﻪ‬ ‫ﺑﻪ ﻗﻮﺕ ﺧﻮﺩ ﺑﺎﻗﻰ ﺍﺳﺖ‪.‬‬ ‫ﺷﺒﻠﻨﺠﻰ ﺩﺭ ﻧﻮﺭﺍﻻﺑﺼﺎﺭ ﺹ ‪ ١١٢‬ﺍﺯ ﻧﻘﺎﺵ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺳﺒﻂ ﺍﺑﻦ ﺟﻮﺯﻯ ﺩﺭ ﺗﺬﻛﺮﻩ ﺹ ‪ ١٠‬ﺩﺭ ﺫﻛﺮ ﻓﻀﺎﺋﻞ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ‬ ‫ﲔ« ﻋﻼﻣﻪ ﺍﻣﻴﲎ ﺩﺭ ﺟﻠﺪ ‪ ٢‬ﺍﻟﻐﺪﻳﺮ ﺹ ‪ ٥٥‬ﻭ ‪ ٥٦‬ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﻣﺼﺎﺩﺭ ﺁﻥ ﺭﺍ ﺍﺯ ﻛﺘﺐ ﺍﻫﻞ‬ ‫ﺏ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬ ‫ﷲ ِﻟ ‪‬ﻌ ِﻠ ٍﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﰱ ﹸﻗﻠﹸﻮ ِ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﻫﺬﹶﺍ ﺍ ﹾﻟﻮ‪ ‬ﺩ ِﺟ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﺍ ُ‬ ‫ﺳﻨﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﺁﻥ ﺍﻗﻮﺍﱃ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﺁﻥ ﳐﺼﻮﺹ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻛﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﮔﻔﺘﻪ‪ :‬ﻣﺆﻣﲎ ﻧﻴﺴﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺩﺭ ﻗﻠﺒﺶ ﳏﺒﺖ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ‬ ‫ﲔ ‪‬ﻭﺩ‪‬ﹰﺍ« ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭼﻨﺎﻥ‬ ‫ﺏ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬ ‫ﷲ ِﻟ ‪‬ﻌ ِﻠ ٍﻰ ﻋ‪ ‬ﻠﹶﻴ‪‬ﻬﻤ‪‬ﺎ ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ‪:‬ﹸﻗ ِﻞ ﺍﻟ ﻠﱠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﱃ ﰱ ﻗﹸﻠﹸﻮ ِ‬ ‫ﺗﻔﺴﲑ ﺍﺑﻮﲪﺰﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻗﺎ ﹶﻝ ﺭ‪‬ﺳ ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﮔﻔﺖ ﻭ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ‪ .‬ﻧﻈﲑ ﺁﻥ ﺭﺍ ﺍﺑﻮﲪﺰﻩ ﺍﺯ ﺟﺎﺑﺮﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻧﺼﺎﺭﻯ ﻧﻴﺰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﺭﻭﻡ‪ .[٢١:‬ﺧﺪﺍ ﻣﻴﺎﻥ ﴰﺎ ﺩﻭﺳﱴ ﻭ ﻣﻬﺮﺑﺎﱏ ﮔﺬﺍﺷﺖ‪.‬‬ ‫ﻣ‪‬ﻮﺍ ‪‬ﺩﺩ‪‬ﺓ‪ :‬ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﻳﺎ ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﳘﺪﻳﮕﺮ‪] .‬ﳎﺎﺩﻟﻪ‪ .[٢٢:‬ﳔﻮﺍﻫﻰ ﻳﺎﻓﺖ ﻗﻮﻣﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺁﺧﺮﺕ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﺁﻥ ﻛﻪ ﺭﺍ ﻛﻪ ﺑﺎﺧﺪﺍﻭ ﺭﺳﻮﻝ‬ ‫ﺩﴰﲎ ﻭﺭﺯﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭ‪‬ﺩﻭ‪‬ﺩ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪﻩ‪] .‬ﻫﻮﺩ‪ .[٩٠:‬ﺍﻳﻀﺎ ]ﺑﺮﻭﺝ‪ .[١٤:‬ﺁﻥ ﺩﻭ ﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺩ = ]ﻧﻮﺡ‪ .[٢٣:‬ﻭﺩ‪ ‬ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﻪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻧﺎﻡ ﺑﱴ ﺍﺳﺖ ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﲰﺎﺀ ﭘﻨﺠﮕﺎﻧﻪ ﻧﺎﻡ ﺍﺻﻨﺎﻡ ﻗﻮﻡ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩﻩ ﻭ ﺭﺑﻄﻰ ﺑﻪ‬ ‫ﺍﺻﻨﺎﻡ ﺟﺎﻫﻠﻴﺖ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﺩ‪ ‬ﻧﺎﻡ ﺑﱴ ﺍﺳﺖ ﻭ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺷﺘﻨﺪ ﻭﻳﺎ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﻛﻪ ﻣﻴﺎﻥ ﺍﻭ ﻭ ﺧﺪﺍ ﺩﻭﺳﱴ ﻫﺴﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ‬ ‫ﺍﺳﺖ ﻛﻪ »ﻭﺩ‪ «‬ﻋﺮﰉ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﺑﻦ ﻛﻠﱮ ﺩﺭ ﻛﺘﺎﺏ ﺍﻻﺻﻨﺎﻡ ﺑﱴ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﺑﻨﺎﻡ ﻭﺩ‪ ‬ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺭ ﺩﻭﻣﺔﺍﳉﻨﺪﻝ ﺑﻮﺩﻩ ﻭ ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﺍﺳﻼﻡ ﺑﻪ ﺩﺳﺘﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻣﻨﻬﺪﻡ ﺷﺪﻩ‬ ‫)ﺍﻻﺻﻨﺎﻡ ﺹ ‪ ٥٥‬ﻭ ‪ (٥٦‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺻﻨﻢ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰ ﺍﺯ ﻋﺮ‪‬ﺎ ﻧﺎﻡ ﻓﺮﺯﻧﺪ ﺧﻮﻳﺶ ﺭﺍ ﻋﺒﺪﻭ‪‬ﺩ ﻣﻰﮔﺬﺍﺷﺘﻨﺪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ‬ ‫ﺻﻨﻤﻰ ﺑﻨﺎﻡ ﻭﺩ‪ ‬ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬ ‫_______________________________________________‬

‫ﻉ ﺍﻟﺸ‪ ‬ﻰﺀ‪ :‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ« ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻋﻠﻤﺎﺀ ﳓﻮ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻋﺮﺏ ﻣﺎﺿﻰ ﻭ ﻣﺼﺪﺭ ﻭﺍﺳﻢ ﻓﺎﻋﻞ »ﻳﺪﻉ« ﺭﺍ ﻛﺸﺘﻪﺍﻧﺪ ﻭﱃ ﻣﺎﺿﻰ ﺁﻥ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﻭﺩﻉ = ﺗﺮﻙ ﻛﺮﺩﻥ‪ » .‬ﻭ ‪‬ﺩ ‪‬‬ ‫ﺍﺷﻌﺎﺭ ﻋﺮﺏ ﺁﻣﺪﻩ ﺍﺳﺖ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﳓﻮﻯﻫﺎ ﻗﻠﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺑﺎﺷﺪ‪.‬‬ ‫]ﺍﺣﺰﺍﺏ‪ .[٤٨:‬ﺑﻪ ﻛﻔﺎﺭ ﻭ ﻣﻨﺎﻓﻘﺎﻥ ﺍﻃﺎﻋﺖ ﻧﻜﻦ ﻭ ﺍﺯ ﺍﺫﻳﺘﻴﻜﻪ ﻣﻰﻛﻨﻨﺪ ﭼﺸﻢ ﭘﻮﺵ ﻭ ﻧﺎﺩﻳﺪﻩ ﺑﮕﲑ ﻭ ﺑﺮ ﺧﺪﺍ ﺗﻮﻛﻞ ﻛﻦ‪.‬‬ ‫* ]ﺿﺤﻰ‪ .[٣:‬ﺗﻮﺩﻳﻊ ﺑﻪ ﻣﻌﲎ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺷﱳ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺗﻮ ﺭﺍ ﭘﺸﺖ ﺳﺮﻧﮕﺬﺍﺷﺘﻪ )ﺗﺮﻙ ﻧﻜﺮﺩﻩ( ﻭ ﺩﴰﻦ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪] .[٩٨:‬ﻫﻮﺩ‪ .[٦:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻗﺮﺭ‪ -‬ﻣﺴﺘﻘﺮ«‪.‬‬ ‫_______________________________________________‬ ‫ﻀ ﹶﻠ ﹰﺔ ﻣِﺪ‪‬ﺭﺍﺭﹰﺍ‬ ‫ﺨ ِ‬ ‫‪‬ﻭﺩ‪‬ﻕ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﺑﺎﺭﺍﻥ‪] .‬ﻧﻮﺭ‪] .[٤٣:‬ﺭﻭﻡ‪ .[٤٨:‬ﻣﻰﺑﻴﲎ ﻛﻪ ﺑﺎﺭﺍﻥ ﺍﺯ ﺧﻼﻝ ﺍﺑﺮ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١١٣‬ﺁﻣﺪﻩ‪ » :‬ﻭﹶﺍ ‪‬ﻧ ِﺰ ﹾﻝ ﻋ‪‬ﻠﹶﻴ‪‬ﻨﺎ ﺳ‪‬ﻤﺎ ًﺀ ‪‬ﻣ ‪‬‬ ‫ﻕ«‪.‬‬ ‫ﻕ ﻣِ ‪‬ﻨﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺩ ‪‬‬ ‫ﻫﺎ ِﻃ ﹶﻠ ﹰﺔ ﻳ‪‬ﺪﺍ ِﻓ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺩ ‪‬‬ ‫ﻳﻌﲎ‪ :‬ﺧﺪﺍﻳﺎ ﺑﺎﺭﺍﱏ ﭘﺮﺁﺏ ﭘﺮ ﺑﺮﻛﺖ‪ ،‬ﺩﺍﻧﻪ ﺩﺭﺷﺖ ﺑﻪ ﻣﺎ ﻧﺎﺯﻝ ﻓﺮﻣﺎ ﻛﻪ ﻗﻄﺮﺍﺕ ﺁﻥ ﺩﺭ ﺑﺎﺭﻳﺪﻥ ﻣﺰﺍﺣﻢ ﻭ ﻣﺪﺍﻓﻊ ﻳﻜﺪﻳﮕﺮ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺫﺭ = ﺗﺮﻙ ﻛﺮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﺍﻧﺪﺍﺧﱳ ﺍﺯ ﺭﻭﻯ ﰉ ﺍﻋﺘﻨﺎﱙ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﺁﻥ ﺩﺭﳘﻪ ﺟﺎ ﺻﺎﺩﻕ ﻧﻴﺴﺖ‪.‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻋﺮﺍﺏ ﻣﺎﺿﻰ ﻭﻣﺼﺪﺭ ﻭ ﺍﺳﻢ ﻓﺎﻋﻞ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ‬ ‫ﻣﺎﺿﻰ ﻭﻣﺼﺪﺭ ﻭ ﻓﺎﻋﻞ ﺁﻥ ‪‬ﺗ ‪‬ﺮﻙ‪ ،‬ﺗﺮ‪‬ﻙ ﻭ ﺗﺎﺭِﻙ ﺑﻜﺎﺭ ﻣﻰﺑﺮﻧﺪ‪.‬‬ ‫]ﻧﻮﺡ‪ .[٢٦:‬ﻧﻮﺡ ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﺍﺣﺪﻯ ﺍﺯ ﻛﻔﺎﺭ ﺭﺍ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺯﻧﺪﻩ ﻧﮕﺬﺍﺭ ]ﺍﻧﻌﺎﻡ‪ .[١٢٠:‬ﮔﻨﺎﻩ ﺁﺷﻜﺎﺭ ﻭ ﺑﺎﻃﻦ ﺭﺍ ﺗﺮﻙ ﻛﻨﻴﺪ‪] .‬ﻳﻮﺳﻒ‪ .[٤٧:‬ﺁﻧﭽﻪ ﺩﺭﻭ ﻛﺮﺩﻳـﺪ ﺩﺭ‬ ‫ﺳﻨﺒﻠﺶ ﺑﮕﺬﺍﺭﻳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺭﺍﺀ = ﻭﺭﺍ ﺑﻪ ﻣﻌﲎ ﭘﺲ ﻭ ﭘﻴﺶ ﺍﺳﺖ )ﺍﻣﺎﻡ ﻭ ﺧﻠﻒ( ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺍﻧﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺍﺯ ﺍﺿﺪﺍﺩ ﺍﺳـﺖ‬ ‫ﻃﱪﺳﻰ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺁﻥ ﺭﺍ »ﭘﺲ« ﻣﻰﺩﺍﻧﺪ ﻭ ﺩﺭ ﺟﻠﻮ ﻭ ﭘﻴﺶ ﺑﻄﻮﺭ ﺍﺗﺴﺎﻉ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻓﻴﻮﻣﻰ ﺩﺭ ﻣﺼﺒﺎﺡ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﺭﺍﺀ ﻛﻠﻤﻪ ﺍﻳﺴﺖ ﻛﻪ ﻣﻮﻧﺚ ﺑﻪ ﻣﻌﲎ ﺯﻣﺎﻥ ﺑﻌﺪ ﻭ ﺯﻣﺎﻥ ﻗﺒﻞ ﻭ ﺍﻛﺜﺮ ﺩﺭ ﺍﻭﻗﺎﺕ ﺑﻜﺎﺭ ﺭﻭﺩ ﺯﻳﺮﺍ ﻭﻗﺖ ﭘﺲ ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﻰﺁﻳﺪ ﻭ ﺩﺭ ﻭﺭﺍﺀ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻊ‬ ‫ﺷﻮﺩ ﻭ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ ﺩﺭ ﭘﻴﺶ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻊ ﮔﺮﺩﺩ‪ ،‬ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﺍﻣﺎﻛﻦ ﺟﺎﻳﺰ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺮﺍﻥ ﺁﻣﺪﻩ ]ﻛﻬﻒ‪ .[٧٩:‬ﻳﻌﲎ ﭘﻴﺶ ﺍﺯ ﺁ‪‬ﺎ ﭘﺎﺩﺷﺎﻫﻰ ﺑـﻮﺩ )ﺑـﻪ‬ ‫ﺍﺧﺘﺼﺎﺭ(‪.‬‬ ‫]ﻫﻮﺩ‪ .[٧١:‬ﺁﻥ ﺯﻥ ﺭﺍ ﺑﻪ ﺍﺳﺤﻖ ﻭ ﺍﺯ ﭘﻰ ﺍﺳﺤﻖ‪ ،‬ﻳﻌﻘﻮﺏ ﺭﺍﻧﻮﻳﺪ ﺩﺍﺩﱘ‪.‬‬ ‫]ﺍﻧﺴﺎﻥ‪ .[٢٧:‬ﺍﮔﺮ ﻭﺭﺍﺋﻬﻢ ﻭﺻﻒ »ﻳﻮﻣﹰﺎ« ﺑﺎﺷﺪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﭘﻴﺶ ﺍﺳﺖ ﻳﻌﲎ ﺭﻭﺯ ﺳﺨﱴ ﺭﺍ ﻛﻪ ﺩﺭ ﺟﻠﻮ ﺩﺍﺭﻧﺪ ﻭﺍ ﻣﻰﮔﺬﺍﺭﻧﺪ ﻭ ﻧﺎﺩﻳﺪﻩ ﻣﻰﮔﲑﻧﺪ‪ .‬ﻭﺍﮔﺮ ﻇﺮﻑ »ﻳﺬﺭﻭﻥ« ﺑﺎﺷﺪ‬ ‫ﺑﻪ ﻣﻌﲎ ﻋﻘﺐ ﻭ ﭘﺲ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻛﻬﻒ‪ .[٧٩:‬ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﭘﻴﺶ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﻛﺎﺭ ﻛﺸﱴ ﺭﺍﱏ ﺭﺍ ﺷﺮﻭﻉ ﻛﻨﻨﺪ ﭘﺎﺩﺷﺎﻫﻰ ﺑﻮﺩ ﻛﻪ ﻛﺸﺘﻴﻬﺎ ﺭﺍ ﻏـﺼﺐ‬ ‫ﻣﻰﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺣﺸﺮ‪ .[١٤:‬ﺩﺭ ﺍﺟﺴﺎﻡ ﻭ ﺍﻣﺎﻛﻦ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫* ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٨٧:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺗﻌﺒﲑ ﺑﻪ ﭘﺸﺖ ﺳﺮﺍﻧﺪﺍﺧﱳ ﻭ ﻋﺪﻡ ﺍﻋﺘﻨﺎﺀ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺭﺙ = ﻭﺭﺍﺗﺚ ﻭ ﺍﺭﺙ ﻣﻨﺘﻘﻞ ﺷﺪﻥ ﻣﺎﱃ ﺍﺳﺖ ﺑﻪ ﺗﻮ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﺪﻭﻥ ﺧﺮﻳﺪﻥ ﻭ ﻧﻈﲑ ﺁﻥ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﻣﺎﻝ ﻣﻴﺖ ﺭﺍ ﻣﲑﺍﺙ‪ ،‬ﺍﺭﺙ ﻭ ﺗ‪‬ﺮﺍﺙ ﮔﻔﺘﻪﺍﻧﺪ)ﺭﺍﻏﺐ( ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪:‬‬ ‫ﺙ ﻣﺎﺻﺎ ‪‬ﺭ ﻟِ ﻠﹾﺒﺎﻗﻰ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻬ ِﺔ ﺍﻟﹾﺒﺎﺩﻯ« ﻣﲑﺍﺙ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﮔﺬﺷﱳ ﻛﺴﻰ ﺑﻪ ﺩﻳﮕﺮﻯ ﻣﺎﻧﺪ ﺗﻌﺒﲑ ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﷲ ﺍﺯ ﺭﺍﻏﺐ ﺟﺎﻣﻌﺘﺮ ﻭ ﺭﺳﺎﺗﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺭﺍﺟﻊ ﺑﻪ‬ ‫»ﺍﹶﻟﹾﻤﲑﺍ ﹸ‬ ‫ﺍﺭﺙ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻻﺯﻡ ﺍﺳﺖ ﺑﺮﺭﺳﻰ ﺷﻮﺩ‪:‬‬ ‫‪١‬‬ ‫ﺍﻭﻝ ﺍﺯ ﺟﻬﺖ ﺍﺭﺙ ﻣﻌﻤﻮﱃ ﻛﻪ ﺍﺯ ﺍﺭﻗﺎﺏ ﺑﻪ ﺍﻧﺴﺎﻥ ﻣﻰﺭﺳﺪ‪ .‬ﺍﺭﺙ ﺍﺳﻼﻣﻰ ﺭﻭﻯ ﻗﺮﺍﺑﺖ ﭘﺎﻳﻪ ﮔﺬﺍﺭﻯ ﺷﺪﻩ ﻭ ﺁﻧﻜﻪ ﺍﺯ ﳊﺎﻅ ﻧﺴﺐ ﺑﻪ ﻣﺮﺩﻩ ﻧﺰﺩﻳﻚﺗﺮ ﺍﺳﺖ ﺍﺭﺙ ﺭﺍ ﺍﺯ ﺍﻭ ﻣﻰﺑﺮﺩ‬ ‫ﻭ ﺗﺎ ﺍﻭ ﻫﺴﺖ ﺩﻳﮕﺮﺍﻥ ﭼﻴﺰﻯ ﳕﻰﺑﺮﻧﺪ ﻭ ﺍﮔﺮ ﺩﻗﺖ ﺷﻮﺩﺧﻮﺍﺳﺘﻪ ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻣﺮﺍﺗﺐ ﺍﺭﺙ ﺭﺍ ﺑﻪ ﺳﻪ ﻣﺮﺗﺒﻪ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩﺍﻧﺪ‪:‬‬ ‫‪ -١‬ﭘﺪﺭﺍﻥ‪ ،‬ﻣﺎﺩﺭﺍﻥ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ‬ ‫‪ -٢‬ﺑﺮﺍﺩﺭﺍﻥ‪ ،‬ﺧﻮﺍﻫﺮﺍﻥ‪ ،‬ﺍﺟﺪﺍﺩ‬ ‫‪ -٣‬ﻋﻤﻮﻫﺎ‪ ،‬ﻋﻤﻪﻫﺎ‪ ،‬ﺩﺍﱙﻫﺎ‪ ،‬ﺧﺎﻟﻪﻫﺎ‪.‬‬ ‫ﺑﻠﻰ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺩﺭ ﻫﺮ ﻣﺮﺗﺒﻪ ﺍﺭﺙ ﻣﻰﺑﺮﻧﺪ ]ﻧﺴﺎﺀ‪ .[١١:‬ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ‪:‬‬ ‫‪ -١‬ﺍﮔﺮ ﻣﻴﺖ ﭘﺴﺮﺍﻥ ﻭﺩﺧﺘﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻫﺮ ﭘﺴﺮ ﻣﻘﺎﺑﻞ ﺩﻭ ﺩﺧﺘﺮ ﺍﺭﺙ ﻣﻰ ﺑﺮﺩ‪.‬‬ ‫‪ -٢‬ﻭ ﺍﮔﺮ ﻣﻴﺖ ﻓﻘﻂ ﻳﻚ ﺩﺧﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﺼﻒ ﻣﺎﻝ ﺑﻪ ﺍﻭ ﻣﲑﺳﺪ ﻭ ﺍﮔﺮ ﺩﻭ ﺩﺧﺘﺮ ﻳﺎ ﺑﻴﺸﺘﺮ ﺑﺎﺷﻨﺪ ﺩﻭﺳﻮﻡ ﻣﺎﻝ ﺭﺍ ﻣﻰﺑﺮﻧﺪ‪.‬‬ ‫‪ -٣‬ﭘﺪﺭﻭ ﻣﺎﺩﺭ ﻣﻴﺖ ﺩﺭ ﺻﻮﺭﺕ ﺑﻮﺩﻥ ﺍﻭﻻﺩ ﻫﺮﻳﻚ‪ ،‬ﻳﻚ ﺷﺸﻢ ﻣﻰﺑﺮﻧﺪ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻧﺒﻮﺩﻥ ﺍﻭﻻﺩ‪ ،‬ﻣﺎﺩﺭ ﻳﻚ ﺳﻮﻡ ﻭ ﭘﺪﺭ ﺑﻘﻴﻪ ﺭﺍ ﻣﻰﺑﺮﺩ ﻭ ﺍﮔﺮ ﻣﻴﺖ ﺩﻭﺑﺮﺍﺩﺭ ﻳﺎ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﺪ ﻣﺎﺩﺭ ﻳﻚ ﺷﺸﻢ ﻭ ﺑﻘﻴﻪ ﻣﺎﻝ ﭘﺪﺭ ﺍﺳﺖ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪.[١٢:‬‬ ‫‪ -٤‬ﺍﮔﺮ ﻣﻴﺖ ﻳﻚ ﺧﻮﺍﻫﺮ ﻳﺎ ﻳﻚ ﺑﺮﺍﺩﺭ ﻣﺎﺩﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻫﺮ ﻛﺪﺍﻡ ﻳﻚ ﺷﺸﻢ ﻣﻰﺑﺮﻧﺪ ﻭ ﺍﮔﺮ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﻧﻔﺮ ﺑﺎﺷﻨﺪ ﻳﻚ ﺳﻮﻡ ﻣﺎﻝ ﺭﺍ ﻣﻰﺑﺮﻧﺪ‪.‬‬

‫* ]ﻧﺴﺎﺀ‪.[١٧٦:‬‬ ‫‪ -٥‬ﺍﮔﺮ ﻣﻴﺖ ﻓﻘﻂ ﻳﻚ ﺧﻮﺍﻫﺮ ﭘﺪﺭﻯ ﻭ ﻳﺎﭘﺪﺭﻯ ﻭ ﻣﺎﺩﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﺼﻒ ﻣﺎﻝ ﺭﺍ ﻣﻰﺑﺮﺩ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻋﻜﺲ ﳘﻪ ﻣﺎﻝ ﺧﻮﺍﻫﺮ ﺭﺍ ﺑﺮﺍﺩﺭ ﻣﻰﺑﺮﺩ‪.‬‬ ‫‪ -٦‬ﻭ ﺍﮔﺮ ﻣﻴﺖ ﺩﻭ ﺧﻮﺍﻫﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﻭﺳﻮﻡ ﻣﺎﻝ ﺭﺍ ﻣﻰﺑﺮﻧﺪ ﻭ ﺍﮔﺮ ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺎﺷﻨﺪ ﻫﺮ ﺑﺮﺍﺩﺭ ﻣﻘﺎﺑﻞ ﺩﻭ ﺧﻮﺍﻫﺮ ﺍﺭﺙ ﻣﻰﺑﺮﺩ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﻪ ﺍﺧﲑ ﺩﺭ ﺑﺎﺭﻩ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﭘﺪﺭ ﻭﻣﺎﺩﺭﻯ ﻭﻳﺎ ﭘﺪﺭﻯ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ ﺩﻭﻡ ﺩﺭ ﺑﺎﺭﻩ ﺑﺮﺍﺩﺭﺍﻥ ﻭﺧﻮﺍﻫﺮﺍﻥ ﻣﺎﺩﺭﻯ ﺍﺳﺖ ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪.[١٢:‬‬ ‫‪ -٧‬ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺍﺭﺙ ﺯﻥ ﻭﺷﻮﻫﺮ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﺯﻥ ﲟﲑﺩ ﻭ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﺼﻒ ﻣﺎﻝ ﺍﻭ ﺑﻪ ﺷﻮﻫﺮ ﻣﻰﺭﺳﺪ ﻭ ﺍﮔﺮ ﻓﺮﺯﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻳﻚ ﭼﻬﺎﺭﻡ ﻣﺎﻝ ﺭﺍ ﺷﻮﻫﺮ‬ ‫ﻣﻰﺑﺮﺩ ﻭ ﺍﮔﺮ ﺷﻮﻫﺮ ﲟﲑﺩ ﻭ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺯﻧﺶ ﻳﻚ ﭼﻬﺎﺭﻡ ﻣﻰﺑﺮﺩ ﻭ ﺍﮔﺮ ﻓﺮﺯﻧﺪﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻓﻘﻂ ﻳﻚ ﻫﺸﺘﻢ ﻣﻰﺑﺮﺩ‪.‬‬ ‫ﺳﻬﺎﻣﻴﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺍﻥ ﻋﻈﻴﻢ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻪ ﳘﲔ ﻫﺎﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻘﻴﻪ ﻣﺮﺍﺗﺐ ﺑﻪ ﺣﻜﻢ ]ﺍﻧﻔﺎﻝ‪ .[٧٥:‬ﺍﺣﺰﺍﺏ‪ .[٦:‬ﺍﺭﺙ ﻣﻰﺑﺮﻧﺪ ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﻓﻘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻋﺼﺒﻪ‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺍﺭﺙ ﮔﺎﻫﻰ ﺳﻬﺎﻡ ﲤﺎﻡ ﻣﺎﻝ ﺭﺍﺍﺣﺎﻃﻪ ﳕﻰﻛﻨﺪ ﻭ ﻣﻘﺪﺍﺭﻯ ﺯﻳﺎﺩ ﻣﻰﻣﺎﻧﺪ ﻣﺜﻼ ﺍﮔﺮ ﻣﻴﺖ ﻳﻚ ﭘﺪﺭ ﻭ ﻳﻚ ﺩﺧﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺎﻝ ﺍﻭ ﺭﺍ ﺷﺶ ﻗﺴﻤﺖ ﻣﻰﻛﻨﻨﺪ ﺳـﻪ‬ ‫ﻗﺴﻤﺖ ﻣﺎﻝ ﺩﺧﺘﺮ ﻭ ﻳﻚ ﻗﺴﻤﺖ ﻣﺎﻝ ﭘﺪﺭ ﺍﺳﺖ ﻭ ﺑﻘﻴﻪ ﺭﺍ ﻛﻪ ﺩﻭ ﻗﺴﻤﺖ ﺍﺳﺖ ﺍﺭﺑﺎﻋﹰﺎ ﺑﻪ ﺩﺧﺘﺮ ﻭ ﭘﺪﺭ ﻣﻰﺩﻫﻨﺪ‪.‬‬ ‫ﻧﺼﻴﺐ ﺍﻭﱃ ﭘﺪﺭ ﻭ ﺩﺧﺘﺮ ﺭﺍ ﻓﺮﺽ ﻭ ﻧﺼﻴﺐ ﺩﻭﻡ ﺭﺍ ﺭﺩ ﻧﺎﻣﻨﺪ ﻭ ﭼﻮﻥ ﭘﺪﺭﻭ ﺩﺧﺘﺮ ﺍﺯ ﻫﺮ ﻛﺲ ﺑﻪ ﻣﻴﺖ ﻧﺰﺩﻳﻜﺘﺮﺍﻧﺪ ﻟﺬﺍ ﺑﻘﻴﻪ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺁﻥ ﺩﻭ ﺭﺩ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﻭﱃ ﺍﻫﻞ ﺳﻨﺖ ﺑﻘﻴﻪ ﺭﺍ ﻛﻪ ﺯﺍﻳﺪ ﺑﺮ ﺳﻬﺎﻡ ﺍﺳﺖ ﺑﻪ ﺍﻗﻮﺍﻡ ﭘﺪﺭﻯ ﺍﺯ ﻗﺒﻴﻞ ﺑﺮﺍﺩﺭ ﻭ ﻋﻤﻮ ﻭ ﻏﲑﻩ ﻣﻰﺩﻫﻨﺪ ﻭ ﺑﻪ ﺁﻥ »ﺍﺭﺙ ﻋﺼﺒﻪ« ﮔﻮﻳﻨﺪ ﺍﻣﺎﺷﻴﻌﻪ ﺑﻪ ﭘﲑﻭﻯ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠـﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﻭ ﺑﻪ ﻣﻀﻤﻮﻥ ﺁﻳﻪ »ﺃﹸﻟﻮ‪‬ﻭﺍ ﺍﹾﻟ ﹶﺎﺭ‪‬ﺣﺎ ِﻡ« ﺍﻳﻦ ﻧﻈﺮ ﺭﺍ ﻣﺮﺩﻭﺩ ﻣﻰﺩﺍﻧﺪ ﺩﺭ ﺍﺳﺘﺒﺼﺎﺭ ﺑﺎﺏ ﻣﲑﺍﺙ ﺫﻭﻯ ﺍﻻﺭﺣﺎﻡ ﺍﺯ ﺣﺴﲔ ﺑﺰﺍﺯ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﻪ ﻛﺴﻰ ﮔﻔﺘﻢ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‬ ‫ﺏ« ﻣﺎﻝ ﺍﺯ ﺁﻥ ﺍﻗﺮﺏ‬ ‫ﺼ‪‬ﺒ ﹸﺔ ﰱ ﻓﻴ ِﻪ ﺍﻟﺘ‪‬ﺮﺍ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬ ‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺳﻮﺍﻝ ﻛﻨﺪ ﻛﻪ‪ :‬ﺁﻳﺎ ﺗﺮﻛﻪ ﻣﻴﺖ ﻣﺎﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻭ ﻧﺰﺩﻳﻜﺘﺮ ﺍﺳﺖ ﻳﺎ ﻣﺎﻝ ﻋﺼﺒﻪ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪»:‬ﺍﹶﻟﹾﻤﺎ ﹸﻝ ِﻟ ﹾﻠ ﹶﺎ ﹾﻗ ‪‬ﺮ ِ‬ ‫ﺍﺳﺖ‪ ،‬ﺧﺎﻙ ﺑﺪﻫﺎﻥ ﻋﺼﺒﻪ ﺑﺎﺩ‪.‬‬ ‫‪٢‬‬ ‫ﺩﻭﻡ ﺁﻳﺎﺕ ﺍﺭﺙ ﺩﺭ ﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺍﻧﺴﺎ‪‬ﺎﺳﺖ‪.‬‬ ‫ﻣﺜﻞ ]ﳕﻞ‪] .[١٦:‬ﻣﺮﱘ‪ .[٦-٥:‬ﺁﻳﻪ ﺩﻭﻡ ﺩﺭ ﺑﺎﺭﻩ ﺯﻛﺮﻳﺎ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﻓﺮﺯﻧﺪﻯ ﺧﻮﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺩﻋﺎﻯ ﻭﻯ ﭼـﻨﲔ ﻧﻘـﻞ ﺷـﺪﻩ‪:‬‬ ‫]ﺍﻧﺒﻴﺎﺀ‪.[٨٩:‬‬ ‫ﺩﺭﺍﻳﻦ ﺩﻋﺎ ﺯﮔﺮﻳﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻳﺎ ﺗﻨﻬﺎﱘ ﻧﮕﺬﺍﺭ ﻭ ﻓﺮﺯﻧﺪﻯ ﺑﻪ ﻣﻦ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎ ﮔﺮﭼﻪ ﺗﻮ ‪‬ﺘﺮﻳﻦ ﻭﺍﺭﺛﺎﻥ ﻫﺴﱴ‪.‬‬ ‫‪‬ﺮﺣﺎﻝ ﻣﺮﺍﺩ ﺍﺯ »ﻭﺭﺙ ‪ -‬ﻳﺮﺛﲎ« ﳕﻰﺷﻮﺩﻧﺒﻮﺕ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻧﺒﻮﺕ ﻣﻘﺎﻡ ﻭ ﻣﻨﺼﱮ ﺍﺳﺖ ﺧﺪﺍﱙ ﻭ ﳕﻰﺷﻮﺩ ﭘﺪﺭ ﲟﲑﺩ ﻭ ﻧﺒﻮﺕ ﺍﻭ ﺭﺍ ﭘﺴﺮﺵ ﺻﺎﺣﺐ ﺷﻮﺩ ]ﺍﻧﻌﺎﻡ‪ .[١٢٤:‬ﭘﺲ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﻭﺭﺍﺛﺖ ﻣﺎﻝ ﺍﺳﺖ ﺍﻳﻨﮑﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭﺭﺍﺛﺖ ﻧﺒﻮﺕ ﺍﺳﺖ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻧﺒﻮﺕ ﻣﻮﺭﻭﺛﻰ ﻧﻴﺴﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﻭﺍﻧﻴﺴﺖ ﻣﻨﻈﻮﺭ ﻣﺎﻝ ﺑﺎﺷﺪ‬ ‫ﻛﻪ ﻣﺎﻝ ﺩﻧﻴﺎ ﭘﺴﻨﺪﺍﻥ ﺍﺭﺯﺵ ﻧﺪﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﻣﻄﺮﺡ ﺷﻮﺩ‪ .‬ﻣﻴﮕﻮﱘ ﭼﺮﺍ؟ ﭼﻪ ﺍﺷﻜﺎﱃ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﻣﻄﺮﺡ ﻛﻨﺪ ﺁ‪‬ﺎﻫﻢ ﺑﺸﺮ ﺑﻮﺩﻧﺪ ﻭ ﺍﻭﻻﺩ ﺩﺍﺷﺘﻨﺪ‪.‬‬ ‫ﻚ ‪‬ﻭ ِﻟﻴ‪‬ﹰﺎ ‪‬ﻳﺮِﺛﹸﲎ‪ «...‬ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻗﻮﺍﻡ ﺩﻳﮕﺮﺵ ﻣﻰﺗﺮﺳﺪ ﻟﺬﺍ ﻓﺮﺯﻧﺪ ﻣﻰﺧﻮﺍﻫﺪ ﻛﻪ‬ ‫ﺐ ﱃ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ‪‬ﻧ ‪‬‬ ‫ﺖ ﺍﻟﹾﻤ‪‬ﻮﺍِﻟ ‪‬ﻰ ِﻣ ‪‬ﻦ ﻭ‪‬ﺭﺍﺛﻰ‪ ...‬ﹶﻓ ‪‬ﻬ ‪‬‬ ‫ﻭﺍﻧﮕﻬﻰ ﺯﻛﺮﻳﺎ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭﺍِﻧ‪‬ﻰ ِﺧ ﹾﻔ ‪‬‬ ‫ﻭﺍﺭﺙ ﻣﺎﻝ ﺍﻭ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭﺻﻮﺭﺕ ﻧﺒﻮﺩﻥ ﺑﻪ ﻣﻮﺍﱃ ﻣﻨﺘﻘﻞ ﺧﻮﺍﻫﺪﺷﺪ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﻴﺪﻫﻢ‪:‬ﻛﻪ ﻣﻄﺮﺡ ﺷﺪﻥ ﺍﺭﺙ ﺩﺭ ﺍﻳﻦ ﺩﻭﺁﻳﻪ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﺍﺭﺙ ﮔﺬﺍﺷﱳ ﺍﻧﺒﻴﺎﺀ ﺷﻜﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺁﻥﭼﻪ ﺍﺯ ﺍﺑﻮﺑﻜﺮ ﻧﻘﻞ ﺷﺪﻩ ﻛـﻪ‬ ‫ﺻ ‪‬ﺪ ﹶﻗﺔﹲ« ﺍﺯ ﺩﺭﺟﻪ ﺍﻋﺘﺒﺎﺭ ﺳﺎﻗﻂ ﻭ ﳐﺎﻟﻒ‬ ‫ﺙ ﻣﺎ ‪‬ﺗﺮ‪‬ﻛﹾﻨﺎ ‪‬ﻩ ‪‬‬ ‫ﺤ ‪‬ﻦ ﻣ‪‬ﻌﺎ ِﺷ ‪‬ﺮ ﺍﹾﻟﺎﹶﻧ‪‬ﺒﻴﺎﺀ ﻻ‪‬ﻧﻮ‪ِ ‬ﺭ ﹸ‬ ‫ﺩﺭﻋﻠﺖ ﻣﺼﺎﺩﺭﻩ ﺍﻣﻮﺍﻝ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﮔﻔﺖ‪ :‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺷﻨﻴﺪﻡ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻧ ‪‬‬ ‫ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﻋﻤﻮﻣﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﭼﻨﲔ ﭼﻴﺰﻯ ﻣﻰﺑﻮﺩ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺯ ﺁﻥ ﰉ ﺧﱪ ﻧﺒﻮﺩﻧﺪ‪.‬‬ ‫‪٣‬‬ ‫ﺳﻮﻡ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﮔﺬﺷﱳ ﻭ ﻳﺎ ﻫﻼﻙ ﻣﺮﺩﻣﺎﻥ ﺳﺎﺑﻖ ﻭ ﺟﺎﻧﺸﲔ ﻭ ﻭﺍﺭﺙ ﺑﻮﺩﻥ ﺁﻳﻨﺪﮔﺎﻥ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ .[٢٧:‬ﺯﻣﲔ ﻭ ﺩﻳﺎﺭ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﺍﺭﺙ ﮔﺬﺍﺷﺖ ﻭ ﴰﺎ ﻣﺎﻟﻚ‬ ‫ﺁ‪‬ﺎ ﺷﺪﻳﺪ ]ﺷﻌﺮﺍﺀ‪] .[٥٩:‬ﺍﻧﺒﻴﺎﺀ‪.[١٠٥:‬‬ ‫‪٤‬‬ ‫ﭼﻬﺎﺭﻡ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﺍﺭﺙ ﺑﺮﺩﻥ ‪‬ﺸﺖ ﻣﺜﻞ ]ﻣﺮﱘ‪] .[٦٣:‬ﻣﺆﻣﻨﻮﻥ‪] .[١١:‬ﺷﻌﺮﺍﺀ‪] .[٨٥:‬ﺯﻣﺮ‪.[٧٤:‬‬ ‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﺑﺮﺍﻯ ﻫﺮ ﻛﺲ ﻣﱰﱃ ﺩﺭ ‪‬ﺸﺖ ﻭ ﻣﱰﱄ ﺩﺭ ﺁﺗﺶ ﺍﺳﺖ ﻛﺎﻓﺮ ﻣﱰﻝ ﻣﺆﻣﻦ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﻭﺍﺭﺙ ﻣﻰﺷﻮﺩ ﻭ‬ ‫ﻣﺆﻣﻦ ﻣﱰﻝ ﻛﺎﻓﺮ ﺭﺍ ﺩﺭ ‪‬ﺸﺖ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[٤٣:‬ﳘﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺗﻮﺟﻴﻪ ﺍﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻮﺭﻭﺙ ﺑﻮﺩﻥ ﺟﻨﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺲ ﺍﺯ ﻣﻮﻣﻦ ﻭ ﻛﺎﻓﺮ ﻣﻰﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺑﺎﻋﻤﻞ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ ،‬ﻭﱃ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﺷﺮﻙ ﻭ ﻋﺼﻴﺎﻥ ﺍﺯ ﭼﻨﮓ ﻛﺎﻓﺮ‬ ‫ﺑﲑﻭﻥ ﺷﺪﻩ ﻭ ﺑﻪ ﻣﻮﻣﻦ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻭ ﻣﻮﻣﻦ ﺩﺭ ﺍﺛﺮ ﻋﻤﻠﺶ ﻭﺍﺭﺙ ﺁﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻨﺎﺭ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻣﺎﻧﻨﺪ ﺭﻭﺍﻳﺖ ﮔﺬﺷﺘﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﮔﻮﻳﺪ‪ :‬ﺍﺭﺙ ﺑﻮﺩﻥ ﺑﻪ ‪‬ﺸﺖ ﺑﻴﻜﻰ ﺍﺯ ﺩﻭ ﻭﺟﻪ ﺍﺳﺖ ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﮔﻮﻳﻨﺪ‪ :‬ﺍﺭﺙ ﻣ‪‬ﻠﻜﻰ ﺍﺳﺖ ﺑﻼﻣﻨﺎﺯﻉ )ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻪ‬ ‫‪‬ﺸﺖ ﺍﺭﺙ ﺍﻃﻼﻕ ﺷﺪﻩ( ﺩﻭﻡ ﻣﻀﻤﻮﻥ ﺣﺪﻳﺚ ﻛﻪ ﻣﻮﻣﻨﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ‪‬ﺸﺖ ﻭﺍﺭﺙ ﻛﺎﻓﺮﺍﻧﻨﺪ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻭﺟﻮﻩ ﺩﺭ ﺻﻮﺭﺗﻰ ﺻﺤﻴﺢ ﺍﻧﺪ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻣﺆﻣﻦ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ‪‬ﺸﺖ ﺭﺍ ﺍﺯ ﻛﻔﺎﺭ ﺍﺭﺙ ﺑﺮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﻣﻘﺪﺍﺭﻯ ﻧﻴﺰ ﺍﺛﺮ ﺍﻋﻤﺎﻝ ﺧﻮﺩﺵ ﻣﻰﺑﺎﺷﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻳﺎﺕ‬ ‫ﳘﻪ ‪‬ﺸﺖ ﺭﺍ ﺍﺭﺙ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬ ‫ﻭﺍﻧﮕﻬﻰ »ﺑِﻤﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺗ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮ ﹶﻥ« ﻭ » ‪‬ﻣ ‪‬ﻦ ﻛﺎ ﹶﻥ ‪‬ﺗ ِﻘﻴ‪‬ﹰﺎ« ﺩﺭ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺎﻳﺪ ﺣﻞ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻋﻤﻞ ﺻﺎﱀ ﻭ ﺗﻘﻮﻯ ﺟﺴﺘﺠﻮ ﻛﺮﺩ‪.‬‬

‫ﻛﺴﻰ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﻣﻰﺭﻭﺩ ﺍﻣﻮﺍﻝ ﺍﻭ ﺑﻪ ﻭﺭﺛﻪﺍﺵ ﻣﻨﺘﻘﻞ ﻣﻰﺷﻮﺩ ﻭﺭﺛﻪ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺑﺎ ﻣﻴﺖ ﺍﺭﺗﺒﺎﻁ ﻧﺴﱮ ﺩﺍﺭﻧﺪ ﻟﺬﺍ ﺍﺷﻜﺎﻝ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺸﺖ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﻋﻤﺎﻝ ﺩﻧﻴﻮﻯ‬ ‫ﺍﺳﺖ ﻭ ﻭﺍﺭﺙ ﺁﻥ ﻣﻮﻣﲎ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺑﺎ ﻋﻤﻞ ﺭﺍﺑﻄﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﭘﺲ ﺍﻋﻤﺎﻝ ﺩﻧﻴﺎ ﻣﻮﺭﻭﺙ ﻭ ‪‬ﺸﺖ ﺍﺭﺙ ﻭ ﻣﻮﻣﻦ ﻭﺍﺭﺙ ﺍﺳﺖ‪ .‬ﻭﺍﻋﺘﺒﺎﺭ ﻟﻔﻆ ﺍﺭﺙ ﺩﺭ ‪‬ﺸﺖ ﺩﺭ ﺍﺛـﺮ‬ ‫ﺍﺭﺗﺒﺎﻁ ﻣﻮﻣﻦ ﺑﺎ ﻋﻤﻞ ﺩﻧﻴﻮﻯ ﺍﺳﺖ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪ .‬ﺩﻗﺖ ﺷﻮﺩ ﺩﺭ ﺗﻌﺒﲑ ﻃﱪﺳﻰ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪»:‬ﺍﳌﲑﺍﺙ ﻣﺎﺻﺎﺭ ﻟﻠﺒﺎﻗﻰ ﻣﻦ ﺟﻬﺔﺍﻟﺒﺎﺩﻯ«‪.‬‬ ‫_______________________________________________‬ ‫ﺲ ﺑِﺎﻟﺪ‪‬ﺧ‪‬ﻮ ِﻝ« ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﺭﻭﺩ ﺩﺭ ﺍﺻﻞ ﻗﺼﺪ‬ ‫ﻑ ﻋ‪ ‬ﻠﹶﻰ ﺍﻟﺪ‪‬ﺧ‪‬ﻮ ِﻝ ‪‬ﻭ ﹶﻟ ‪‬ﻴ ‪‬‬ ‫ﺻ ﹸﻞ ﺍﻟﹾﻮ‪‬ﺭ ‪‬ﻭ ِﺩ ﺍﹶﹾﻟﺎِﺷ‪‬ﺮﺍ ‪‬‬ ‫ﻭﺭﺩ = ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪»:‬ﻭ‪‬ﺭﻭ‪‬ﺩ ﺩﺭ ﺍﺻﻞ ﻣﺸﺮﻑ ﺷﺪﻥ ﺑﺪﺧﻮﻝ ﺍﺳﺖ ﻧﻪ ﺩﺧﻮﻝ‪» :‬ﹶﺍ ‪‬‬ ‫ﺁﺏ ﺍﺳﺖ ﺳﭙﺲ ﺩﺭ ﻏﲑ ﺁﻥ ﺑﻜﺎﺭ ﺭﻭﺩ‪.‬‬ ‫ﲑ ‪‬ﻭ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﺍﻟﹾﻤﺎ َﺀ ﻭ‪‬ﺭﻭ‪‬ﺩﹰﺍ« ﻳﻌﲎ ﺑﻪ ﺁﺏ ﺭﺳﻴﺪ ﰉ ﺁﻧﻜﻪ ﺩﺍﺧﻞ ﺷﻮﺩ ﻭ ﮔﺎﻫﻰ ﻧﻴﺰ ﺩﺧﻮﻝ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﻫﺴﺖ‪ :‬ﺩﺭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ‪ »:‬ﻭ ‪‬ﺭ ‪‬ﺩ ﻭﺭ‪‬ﺭﻭ‪‬ﺩﹰﺍ‪:‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ‪ »:‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﻟﹾﺒ‪‬ﻌ ‪‬‬ ‫ﻀ ‪‬ﺮ«‪.‬‬ ‫‪‬ﺣ ‪‬‬ ‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻭﺭﻭﺩ ﺑﻪ ﻣﻌﲎ ﺍﺷﺮﺍﻑ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺩﺧﻮﻝ ﺍﺳﺖ ]ﻗﺼﺺ‪ .[٢٣:‬ﭼﻮﻥ ﺑﻪ ﺁﺏ ﻣﺪﻳﻦ ﺭﺳﻴﺪ ﺩﻳﺪ ﮔﺮﻭﻫﻰ ﺑﻪ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺁﺏ ﻣﻰﺩﻫﻨﺪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻚ ﺷﺪﻥ‬ ‫ﻭ ﺭﺳﻴﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺩﺭﺁﻳﺎﺕ ]ﺍﻧﺒﻴﺎﺀ‪] .[٩٩-٩٨:‬ﻫﻮﺩ‪ .[٩٨:‬ﻣﻨﻈﻮﺭ ﺩﺧﻮﻝ ﺍﺳﺖ‪.‬‬ ‫ﻭﺍﺭﺩ‪ :‬ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﻓﻘﺎ ﺑﺮﺍﻯ ﺁﺏ ﺁﻭﺭﺩﻥ ﺟﻠﻮ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[١٩:‬ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺍﺯ ﺁﳒﻬﺖ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﭘﻴﺶ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺁﺏ ﻣﻰﺭﺳﺪ ﻳﻌﲎ ﻛﺎﺭﻭﺍﱏ‬ ‫ﺑﻴﺎﻣﺪ ﺁﺑﺪﺍﺭ ﺧﻮﻳﺶ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺩﻟﻮ ﺭﺍ ﺑﺎﻻ ﻛﺸﻴﺪ ﮔﻔﺖ‪ :‬ﺍﻯ ﻣﮋﺩﻩ ﺍﻳﻦ ﭘﺴﺮﻯ ﺍﺳﺖ‪.‬‬ ‫***‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ ‪:‬‬ ‫‪] -١‬ﻣﺮﱘ‪ .[٧٢-٧١:‬ﺿﻤﲑ »ﻭﺍ ِﺭﺩ‪‬ﻫﺎ« ﺭﺍﺟﻊ ﺑﻪ ﺟﻬﻨﻢ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﳘﻪ ﴰﺎ ﺍﻋﻢ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺑﺪﻛﺎﺭ ﻭﺍﺭﺩ ﺟﻬﻨﻢ ﺧﻮﺍﻫﻴﺪﺷﺪ‪ ،‬ﺳﭙﺲ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺭﺍ ﳒـﺎﺕ ﻣﻴـﺪﻫﻴﻢ ﻭ‬ ‫ﺳﺘﻤﻜﺎﺭﺍﻥ ﺭﺍ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭﺁﻣﺪﻩ ﺩﺭ ﺁﻥ ﻣﻰﮔﺬﺍﺭﱘ‪.‬‬ ‫ﺠﻰ‪ ‬ﺍﻟﺬﱠﻳ ‪‬ﻦ ﺍﺗ‪ ‬ﹶﻘﻮ‪‬ﺍ« ﺩﻭ ﭼﻴﺰ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﳘﻪ ﻣﺮﺩﻡ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻭﺍﺭﺩ ﺟﻬﻨﻢ ﺧﻮﺍﻫﻨﺪﺷﺪ ﻭﮔﺮﻧﻪ ﺑﺮﺍﻯ ﺍﻳﻦ‬ ‫ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﻭﺭﻭﺩ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ ﻳﺎ ﺩﺧﻮﻝ؟ ﻛﻠﻤﻪ »ﹸﺛﻢ‪ ‬ﻧ ‪‬ﻨ ِ‬ ‫ﲔ ﻓﻴﻬﺎ« ﺗﺮﻙ ﻛﺮﺩﻥ ﺩﺭ ﺁﺗﺶ ﺍﺳﺖ ﻧﻪ‬ ‫ﻛﻠﻤﻪ ﳏﻠﻰ ﳕﻰﻣﺎﻧﺪ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻭﺭﻭﺩ ﺩﺧﻮﻝ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ﺩﺧﻮﻝ ﳒﺎﺕ ﺩﺍﺩﻥ ﻣﻌﲎ ﻧﺪﺍﺭﺩ ﻭﺍﻧﮕﻬﻰ » ‪‬ﻭ‪‬ﻧ ﹶﺬ ‪‬ﺭ ﺍﻟﻈﹼﺎﻟِﻤ ‪‬‬ ‫ﺩﺭ ﻛﻨﺎﺭ ﺁﺗﺶ‪ .‬ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺑﻌﺪ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﻪ ﻛﻨﺎﺭ ﺁﺗﺶ ﺑﺎﺯ ﳒﺎﺕ ﻳﺎﻓﱳ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﻇﺎﳌﺎﻥ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭ ﻛﻨﺎﺭ ﺁﺗﺶ ﻣﺎﻧﺪﻧﺪ ﺑﻌﺪﹰﺍ ﺑﻪ ﺁﻥ ﺩﺍﺧﻞ ﻣﻰﺷﻮﻧﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﻭﺭﻭﺩ ﺩﺧﻮﻝ ﺑﺎﺷﺪ‪ ،‬ﻣﻮﻣﻨﺎﻥ ﺩﺭ ﺁﻥ ﺍﺑﺪﹰﺍ ﺭﳒﻰ ﳔﻮﺍﻫﻨﺪﺩﻳﺪ ﺍﻟﻨﻬﺎﻳﻪ ﺩﺭ ﺁﻥ ﺩﺧﻮﻝ ﺑﺮﺍﻯ ﺧﺪﺍ ﻏﺮﺿﻰ ﻫﺴﺖ‪.‬‬ ‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ »:‬ﰱ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﻭ ِﺍ ﹾﻥ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍِﻟﱠﺎ ﻭﺍ ِﺭﺩ‪‬ﻫﺎ« ﺁﻳﺎ ﻧﺸﻨﻴﺪﻯ ﻛﻪ ﺷﺨﺺ ﻣﻰﮔﻮﻳﺪ »ﻭﺯ ‪‬ﺭﺩ‪‬ﻧﺎﻣﺎﺀ ﺑ‪‬ﲎ ﻓﹸﻼ ٍﻥ« ﺁﻥ ﻭﺭﻭﺩ ﺍﺳﺖ ﻧـﻪ‬ ‫ﺩﺧﻮﻝ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﺷﺪﻩ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻨﻜﻪ ﳘﻪ ﻣﺮﺩﻡ ﺑﻪ ﺁﺗﺶ ﺩﺍﺧﻞ ﺧﻮﺍﻫﻨﺪﺷﺪ ﻭﱃ ﳘﻪ ﻧﺒﻮﻯ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﻴﺴﺘﻨﺪ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻟﻌﻠﻢ ﻋﻨﺪﺍﷲ‪ .‬ﮔﺮﭼﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺧﻮﻝ ﺍﺯ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﻗﻮﻯ ﺍﺳﺖ ﻭ ﭼﻨﺪ ﺁﻳﻪ ﻗﺒﻞ ﻛﻪ ﺁﻣﺪﻩ ]ﻣﺮﱘ‪ .[٦٨:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺑﺪﻛﺎﺭﺍﻥ ﺟﻦ ﻭ ﺍﻧﺲ ﺍﺳﺖ ﻧﻪ ﳘﻪ ﻣﺮﺩﻡ ﻟﺬﺍ‬ ‫ﳕﻰﺷﻮﺩ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻗﺮﻳﻨﻪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻭﺭﻭﺩ ﺩﺭ ﺁﻳﻪ ﻣﺎﳓﻦ ﻓﻴﻪ ﺍﺷﺮﺍﻑ ﺍﺳﺖ‪.‬‬ ‫‪] -٢‬ﻫﻮﺩ‪ .[٩٨:‬ﻭِﺭﺩ )ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﺑﻪ ﭼﻨﺪﻳﻦ ﻣﻌﲎ ﺁﻣﺪﻩ‪ :‬ﺍﺷﺮﺍﻑ ﺑﺮ ﺁﺏ‪ .‬ﺁﺑﻴﻜﻪ ﺑﺮ ﺁﻥ ﻭﺍﺭﺩ ﺷﻮﻧﺪ‪ .‬ﲨﺎﻋﺘﻴﻜﻪ ﻭﺍﺭﺩ ﺁﺏ ﻣﻰﺷﻮﻧﺪ‪ .‬ﻋﻄﺶ ﻭ ﻏﲑﻩ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﻭﺭﺩ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻗﺮﻳﻨﻪ ﻣﻮﺭﻭﺩ ﻇﺎﻫﺮﺍ ﺁﺏ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻭ ﺍﳌﻨﺎﺭ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ﺁﺗﺶ ﺑﺪﺁﰉ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺁﻥ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻧﺪ ﻇﺎﻫﺮﺍ ﺁﻥ ﲡﺴﻴﻢ ﻣﻌﻜﻮﺱ‬ ‫ﺍﺳﺖ ﻳﻌﲎ ﺣﻖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭘﻴﺸﻮﺍ ﻭ ﻗﺎﺋﺪ ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍﺑﻪ ﻃﺮﻑ ﺁﺏ ﮔﻮﺍﺭﺍ ﺑﻜﺸﺪ ﺗﺎ ﺍﺯ ﻋﻄﺶ ﺭﻫﺎﱙ ﻳﺎﺑﻨﺪ ﻭﱃ ﻓﺮﻋﻮﻥ ﭘﻴﺶ ﻗﻮﻡ ﺧﻮﻳﺶ ﺍﻓﺘﺎﺩﻩ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻭﺍﺭﺩ ﻣﻰﻛﻨﺪ ﻭ‬ ‫ﺁﻥ ﺑﺪﺁﰉ ﺍﺳﺖ ﻛﻪ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻧﺪ ﺯﻳﺮﺍ ﺑﻪ ﻋﻮﺽ ﺗﺴﻜﲔ ﻋﻄﺶ ﻭﺟﻮﺩﺷﺎﻥ ﺭﺍ ﻣﻰﺳﻮﺯﺍﻧﺪ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻗﻮﻝ ﺍﳌﻨﺎﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺴﺮﺍﻥ ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﺍﺳﺖ‪.‬‬ ‫‪] -٣‬ﻣﺮﱘ‪ِ .[٨٦:‬ﻭﺭ‪‬ﺩ ﺭﺍ ﻋﻄﺎﺵ ﻣﻌﲏ ﮐﺮﺩﻩﺍﻧﺪ‪ ،‬ﻋﻠﻲ ﻫﺬﺍ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﻭ ﺑﺮﺍﻯ ﲨﻊ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺭﺍ ﻋﻄﺸﺎﻥ ﺑﻪ ﺟﻬ‪‬ﻨﻢ ﺳﻮﻕ ﻣﻰﻛﻨﻴﻢ‪ .‬ﺷﺎﻳﺪ ﻭﺭﺩ ﺭﺍ ﺍﺯ ﺁﻥ‬ ‫ﻋﻄﺶ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻋﻠﺖ ﻭﺭﻭﺩ ﺑﻪ ﺁﺏ ﻋﻄﺶ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﻭﺭﺩ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ »ﻭﺍﺭﺩﻳﻦ« ﺑﺎﺷﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﺸﻢ‪ «‬ﻭ ‪‬ﺭﺩ‪‬ﺓ ﺑﺮﺍﻯ ﻣﻔﺮﺩ ﺍﺳﺖ ﻳﻌﲎ ﻳﻚ ﮔﹸﻞ ]ﺭﲪﻦ‪ .[٣٧:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺁﲰﺎﻥ ﺷﻜﺎﻓﺘﻪ ﺷﺪﻩ ﻭ ﮔﻠﮕﻮﻥ ﻣﻰﺷﻮﺩ ﻣﺎﻧﻨﺪ ﭼﺮﻡ ﺳﺮﺥ‬ ‫ﻭ‪‬ﺭﺩ = ﮔﹸﻞ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻮ ‪‬ﺭ ‪‬ﺩ‪ :‬ﺍﹶﻟﺬﹼﻯ ‪‬ﻳ ‪‬‬ ‫ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺩﻫﻦ« ﻋﻠﺖ ﺗﺴﻤﻴﻪ ﮔﻞ ِﺑ ‪‬ﻮ ‪‬ﺭ ‪‬ﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭﻟﲔ ﻭﺍﺭﺩ ﺍﺯ ﻣﻴﻮﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺭﻕ = ﺑﺮﮒ‪] .‬ﻃﻪ‪ .[١٢١:‬ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﺍﺯ ﺑﺮﮒ ﺩﺭﺧﺘﺎﻥ ﺑﺎﻍ ﺑﺮ ﻋﻮﺭﺕ ﺧﻮﻳﺶ ﻣﻰﭼﺴﺒﺎﻧﺪﻧﺪ‪ .‬ﻭﺍﺣﺪ ﺁﻥ ﻭﺭﻗﻪ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪.[٥٩:‬‬ ‫______________________________________________‬ ‫‪‬ﻭﺭِﻕ = )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﻛﺴﺮ ﺩﻭﻡ( ]ﻛﻬﻒ‪ .[١٩:‬ﻭﺭﻕ ﻛﻪ ﺑﺎ ﻛﺴﺮ ﻭ ﺳﻜﻮﻥ ﺭﺍﺀ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺑﻪ ﻣﻌﲎ ﺩﺭﻫﻢ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﲨﻊ ﺁﻥ ﺭﺍ ﺍﺯ ﻓﺎﺭﺍﰉ ﺍﻭﺭﺍﻕ ﻧﻘﻞ ﻛـﺮﺩﻩ ﻭﱃ‬ ‫ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻭﺭﻕ ﺭﺍ ﺩﺭﺍﻫﻢ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ‪ :‬ﻳﻚ ﻧﻔﺮ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺩﺭﺍﻫﻢ ﺑﻪ ﺷﻬﺮ ﺑﻔﺮﺳﺘﻴﺪ‪ ...‬ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ٣٨١‬ﻓﺮﻣﻮﺩﻩ‪...»:‬‬ ‫ﺖ ِﻧ ‪‬ﻌ ‪‬ﻤﺔﹲ« ﺯﺑﺎﻧﺖ ﺭﺍ ﳏﻔﻮﻅ ﺩﺍﺭ ﭼﻨﺎﻧﻜﻪ ﻃﻼ ﻭ ﻧﻘﺮﻩﺍﺕ ﺭﺍ‪ .‬ﺍﻯ ﺑﺴﺎ ﻳﻚ ﻛﻠﻤﻪ ﻧﻌﻤﱴ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﮔـﲑﺩ ﺩﺭ‬ ‫ﻚ ﹶﻓ ‪‬ﺮﺏ‪ ‬ﻛﹶﻠِﻤ‪‬ﺔﺀ ﺳﺰﹶﻟ ‪‬ﺒ ‪‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﻭ ِﺭ ﹶﻗ ‪‬‬ ‫ﻚ ﻛﹶﻤﺎ ﺗ‪‬ﺨ ‪‬ﺰ ﹸﻥ ﹶﺫ ‪‬ﻫ ‪‬ﺒ ‪‬‬ ‫ﻓﹶﺎ ‪‬ﺧ ‪‬ﺰ ﹾﻥ ﻟِﺴﺎ‪‬ﻧ ‪‬‬ ‫ﻣﺼﺒﺎﺡ ﺁﻥ ﺭﺍ ﺍﻋﻢ ﺍﺯ ﻣﺴﻜﻮﻙ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﺳﺖ ﻛﻠﻤﻪ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻴﺰ ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺭﻯ = ﻣﻮﺍﺭﺍﺓ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﻴﺪﻥ ﻭ ﻣﺴﺘﻮﺭ ﻛﺮﺩﻥ ﺍﺳﺖ‪] .‬ﻣﺎﺋﺪﻩ‪ .[٣١:‬ﺍﻯ ﻭﺍﻯ ﺑﺮ ﻣﻦ ﺁﻳﺎ ﻋﺎﺟﺰ ﺷﺪﻡ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺯﺍﻍ ﺑﺎﺷﻢ ﻭ ﺟﻨﺎﺯﻩ ﺑﺮﺍﺩﺭﻡ ﺭﺍ ﻣﺴﺘﻮﺭ ﻛﻨﻢ‪.‬‬ ‫ﺗﻮﺍﺭﻯ‪ :‬ﻣﺴﺘﻮﺭ ﺷﺪﻥ ]ﺹ‪ .[٣٢:‬ﺗﺎ ﺁﻓﺘﺎﺏ ﺑﭙﺮﺩﻩ ‪‬ﺎﻥ ﺷﺪ‪.‬‬

‫***‬ ‫ﺖﻧﺎ ‪‬ﺭ ‪‬ﻩ« ﺁﺗﺶ ﺳﻨﮓ ﺧﺎﺭﺝ ﺷﺪ ]ﻭﺍﻗﻌﺔ‪ .[٧٢-٧١:‬ﺧﱪ ﺩﻫﻴﺪ ﺍﺯ ﺁﺗﺸﻰ ﻛﻪ ﻣﻰﺍﻓﺮﻭﺯﻳﺪ ﺁﻳﺎ ﭼﻮﺏ ﺁﻥ ﺭﺍ ﴰﺎ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩﺍﻳﺪ؟‬ ‫ﻯ ﺍﻟﺰ‪‬ﻧ ‪‬ﺪ‪ :‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺍﻳﺮﺍﺀ‪ :‬ﺁﺗﺶ ﺍﻓﺮﻭﺧﱳ‪ » .‬ﻭ ِﺭ ‪‬‬ ‫]ﻋﺎﺩﻳﺎﺕ‪ .[٢-١:‬ﻗﺴﻢ ﺑﻪ ﺩﻭﻧﺪﮔﺎﻥ ﻧ‪‬ﻔﹶﺲ ﺯﻥ‪ .‬ﭘﺲ ﻗﺴﻢ ﺑﻪ ﺁﺗﺶ ﺍﻓﺮﻭﺯﺍﻥ ﺑﻪ ﺯﺩﻥ ﺳﻢ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻋﺪﻭ«‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﺭﻳﺪ = ]ﻕ‪ .[١٦:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﺭﻳﺪ ﺭﮔﻰ ﺍﺳﺖ ﻣﺘﺼﻞ ﺑﻪ ﻗﻠﺐ ﻭﻛﺒﺪ ﻭ ﺟﺮﻳﺎﻥ ﺧﻮﻥ‪ ...‬ﺩﺭ ﺁﻥ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺷﺮﻳﺎﻥ ﺑﺎﺷﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﺒﻞ«‪ .‬ﺁﻥ ﺭﺍ ﺭﮔﻰ ﺩﺭ‬ ‫ﮔﺮﺩﻥ ﻭ ﳎﺮﺍﻯ ﻧﻔﺲ )ﻧﺎﻯ( ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺍﻃﻼﻉ ﻭﺍﺣﺎﻃﻪ ﺧﺪﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﻧﺴﺎﻥ‪.‬‬ ‫_______________________________________________‬ ‫‪‬ﻭﺯ‪‬ﺭ = )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﭘﻨﺎﻫﮕﺎﻫﻰ ﺍﺯ ﻛﻮﻩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ »‪‬ﻳﺤ‪‬ﻤِﻠﹸﻮ ﹶﻥ ﺃﹶﻭ‪‬ﺯﺍ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ« ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﻗﻴﺎﻣﺔ‪ .[١٢-١١:‬ﻧﻪ ﭘﻨﺎﻫﮕﺎﻫﻰ ﻧﻴﺴﺖ ﻭ ﻗﺮﺍﺭﮔـﺎﻩ ﻳـﺎ‬ ‫ﻗﺮﺍﺭﻳﺎﻓﱳ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻯ ﺗﻮ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭِﺯﺭ = )ﺑﺮ ﻭﺯﻥ ﺟﺴﺮ( ﺑﻪ ﻣﻌﲎ ﺛﻘﻞ ﻭ ﺳﻨﮕﻴﲎ ﺍﺳﺖ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺍﺷﺘﻘﺎﻕ ﺁﻥ ﺍﺯ ‪‬ﻭﺯ‪‬ﺭ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻭﺯﺭ ﺑﻪ ﻣﻌﲎ ﺳﻨﮕﻴﲎ ﺍﺳﺖ ﺑﻪ ﻋﻠﺖ ﺗﺸﺒﻴﻪ ﺑﻪ ﻛﻮﻩ‪.‬‬ ‫ﭘﺲ ﻣﻄﻠﺐ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ‪ .‬ﻗﺮﺍﻥ ﳎﻴﺪ ﻫﺮﻳﻚ ﲜﺎﻯ ﺩﻳﮕﺮﻯ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪] .[٢٥:‬ﻋﻨﻜﺒﻮﺕ‪.[١٣:‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻭﺯﺭ ﻣﺼﺪﺭ ﻭﺍﺳﻢ ﻫﺮﺩﻭﺁﻣﺪﻩ ﺍﺳﺖ )ﺳﻨﮕﻴﲎ‪ ،‬ﺳﻨﮕﲔ ﻳﻌﲎ ﺑﺎﺭ( ﻭ ﺍﻏﻠﺐ ﺩﺭ ﮔﻨﺎﻩ ﺑﻜﺎﺭ ﺭﻓﺘﻪﻛﻪ ﺑﺎﺭ ﺳﻨﮕﻴﲎ ﺍﺳﺖ ﺑﻪ ﮔﺮﺩﻥ ﮔﻨﺎﻫﻜﺎﺭ‪ .‬ﻭﱃ ﺩﺭ ﻏﲑ ﮔﻨﺎﻩ ﻧﻴﺰ ﺁﻣﺪﻩ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬ ‫* ]ﻃﻪ‪ .[١٠٠:‬ﻫﺮ ﻛﻪ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺎﺭ ﮔﻨﺎﻩ ﺭﺍ ﲪﻞ ﺧﻮﺍﻫﺪ ﳕﻮﺩ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[٣١:‬ﺁ‪‬ﺎ ﮔﻨﺎﻫﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺩﻭﺵ ﻣﻰﻛﺸﻨﺪ ﺁﮔﺎﻩ ﺑﺎﺵ ﺑﺪ ﺍﺳﺖ ﺁﻧﭽﻪ ﲪﻞ ﻣﻰﻛﻨﻨﺪ »‪‬ﻳﺰِﺭ ‪‬ﻭ ﹶﻥ« ﲪﻞ ﺑﺎﺭ ﺳﻨﮕﲔ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪» .[١٦٤:‬ﻭﺍ ِﺯ ‪‬ﺭﺓﹲ ‪ -‬ﺍﹸﺧ‪‬ﺮﻯ« ﺻﻔﺖ ﻧﻔﺲ ﺍﻧﺪ ﻳﻌﲎ‪ :‬ﻫﻴﭻ ﻧﻔﺲ ﺣﺎﻣﻞ ﮔﻨﺎﻩ‪،‬ﮔﻨﺎﻩ ﻧﻔﺲ ﺩﻳﮕﺮﻯ ﺭﺍ ﲪﻞ ﳕﻰﻛﻨﺪ ﻭ ﻫﺮ ﻛﺲ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺩﻭﺵ ﻣﻰﻛﺸﺪ‪.‬‬ ‫***‬ ‫* ]ﺷﺮﺡ‪ .[٣-١:‬ﻣﺮﺍﺩ ﺍﺯ ﻭﺯﺭ ﻇﺎﻫﺮﺍ ﺳﻨﮕﻴﲎ ﺭﺳﺎﻟﺖ ﻭ ﺗﻨﮕﻰ ﺳﻴﻨﻪ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﺪﻡ ﻗﺒﻮﻝ ﻣﺮﺩﻡ‪ ،‬ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺳﻨﮕﻴﲎ ﺁﻥ ﺭﺍ ﻛﺎﻣﻼ ﺍﺣﺴﺎﺱ ﻣﻰﻛﺮﺩ ﻭ ﻇﺎﻫﺮﺍ‬ ‫ﺾ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻙ« ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﺣﺴﺎﺱ ﻛﺎﻣﻞ ﺁﻥ ﺍﺳﺖ ﻭ ﻭﺿﻊ ﻭﺯﺭ ﳘﺎﻥ ﺷﺮﺡ ﺻﺪﺭ ﻭ ﺍﻧﻔﺎﺫ ﺩﻳﻦ ﻭ ﺗﻮﻓﻴﻖ ﭘﻴﺸﺮﻓﺖ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻳﺎ ﺳﻴﻨﻪ ﺍﺕ ﺭﺍ ﻭﺳﻴﻊ ﻧﻜﺮﺩﱘ ‪،‬ﺑﺎﺭ ﺳﻨﮕﻴﻨﺖ ﺭﺍ‬ ‫»ﹶﺃ ‪‬ﻧ ﹶﻘ ‪‬‬ ‫ﺍﺯ ﺗﻮ ﺑﺮﺩﺍﺷﺘﻴﻢ ﺑﺎﺭﻯ ﻛﻪ ﺑﻪ ﭘﺸﺘﺖ ﺳﻨﮕﻴﲎ ﻣﻰﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ِﻭﺯ‪‬ﺭ ﺑﻪ ﻣﻌﲎ ﺛﻘﻞ ﺁﻣﺪﻩ ﻧﻪ ﮔﻨﺎﻩ ﺍﻳﻀﺎ ﺩﺭ ﺁﻳﻪ ]ﻃﻪ‪ .[٨٧:‬ﻣﺮﺍﺩ ﺯﻳﻮﺭﺁﻻﺕ ﺍﺳﺖ ﻛﻪ ﺍﻭﺯﺍﺭ ﻭ ﺍﺛﻘﺎﻝ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ‪ ،‬ﺑﻘﻮﱃ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻓﺮﻋﻮﻧﻴﺎﻥ ﻋﺎﺭﻳﻪ ﮔﺮﻓﺘﻪ‬ ‫ﺑﻮﺩﻧﺪﻭ ﭘﺲ ﻧﺪﺍﺩﻧﺪ ﻭﺧﻮﺩ ﺭﺍ ﳎﺮﻡ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﻭﺯﺍﺭ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ]ﳏﻤ‪‬ﺪ‪ .[٤:‬ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﺳﺒﺎﺏ ﺟﻨﮓ ﺍﺳﺖ ﮔﻮﻳﻨﺪ ﺳﻼﺡ ﺟﻨﮓ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﻭﺯﺍﺭ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺮ ﺣﺎﻣﻞ‬ ‫ﺁﻥ ﺛﻘﻴﻞ ﺍﺳﺖ‪.‬‬ ‫* ]ﻓﺮﻗﺎﻥ‪ .[٣٥:‬ﻭﺯﻳﺮ ﺑﻪ ﻣﻌﲎ ﻛﻤﻚ ﻭ ﻳﺎﺭ ﺍﺳﺖ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﻭﻇﺎﺋﻒ ﺑﺎﻻ ﺩﺳﺖ ﺧﻮﻳﺶ ﺭﺍ ﲪﻞ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﺁﻥ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﻫﺮ ﺩﻭ ﺩﺭ ﺑﺎﺭﻩ ﻫﺎﺭﻭﻥ »ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ« ﺍﺳﺖ‪] .‬ﻃﻪ‪] .[٢٩:‬ﻓﺮﻗﺎﻥ‪.[٣٥:‬‬ ‫_______________________________________________‬ ‫ﺴ ‪‬ﻪ« ]ﳕﻞ‪ .[١٧:‬ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻟﺸﻜﺮﻳﺎﻧﺶ ﺍﺯ ﺟﻦ ﻭ ﺍﻧﺲ ﻭ ﭘﺮﻧﺪﻩ ﲨﻊ ﺷﺪﻧﺪ ﻭ ﺁ‪‬ﺎ ﺍﺯ ﺗﻔﺮﻕ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﻣﻰﺷﺪﻧﺪ ﻳﻌﲎ ﲢـﺖ‬ ‫ﻭ‪‬ﺯﻉ = ﻣﻨﻊ ﻭ ﺣﺒﺲ‪ » .‬ﻭ ‪‬ﺯ ‪‬ﻋ ‪‬ﻪ ‪‬ﻋ ِﻦﺍﹾﻟ ﹶﺎ ‪‬ﻣ ِﺮ‪ :‬ﻭ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﺍﻧﻀﺒﺎﻅ ﺑﻮﺩﻧﺪ‪] .‬ﻓﺼ‪‬ﻠﺖ‪ .[١٩:‬ﺁﻥ ﺭﻭﺯ ﺩﴰﻨﺎﻥ ﺧﺪﺍ ﺑﻪ ﺳﻮﻯ ﺁﺗﺶ ﲨﻊ ﺷﻮﻧﺪ ﻭ ﺁ‪‬ﺎ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺷﻮﻧﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﻫﺮﺟﺎ ﺧﻮﺍﺳﺘﻨﺪ ﺑﺮﻭﻧﺪ‪.‬‬ ‫ﻉ ﺑِﺎﻟﺸ‪ ‬ﻰﺀ« ﻳﻌﲎ‬ ‫ﺍﻳﺰﺍﻉ‪ :‬ﺭﺍ ﺍﳍﺎﻡ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ]ﳕﻞ‪ .[١٩:‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﻦ ﺍﳍﺎﻡ ﻛﻦ ﻳﺎ ﻣﺮﺍ ﺣﺮﻳﺺ ﻛﻦ ﻛﻪ ﺷﻜﺮ ﻛﻨﻢ ﺑﺮ ﻧﻌﻤﺘﻴﻜﻪ ﺑﺮﻣﻦ ﻭ ﻭﺍﻟﺪﻳﻨﻢ ﻧﻌﻤﺖ ﺩﺍﺩﻩﺍﻯ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ »ﹶﺍ ‪‬ﻭ ‪‬ﺯ ‪‬‬ ‫ﺣﺮﻳﺺ ﺷﺪ‪.‬‬ ‫ﻃﱪﺳﻰ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﺍﹶ ‪‬ﻭﺯِﻋ‪‬ﲎ« ﺗﺄﻭﻳﻠﺶ ﺩﺭ ﻟﻐﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻣﺮﺍ ﺍﺯ ﳘﻪ ﭼﻴﺰ ﺟﺰ ﺍﺯ ﺷﻜﺮﺕ ﺑﺎﺯﺩﺍﺭ ﻣﺮﺍ ﺑﺎﺯﺩﺍﺭ ﺍﺯ ﺁﻧﭽﻪ ﺍﺯ ﺗﻮ ﺩﻭﺭ ﻣﻰﻛﻨﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺣﻘﻴﻘﺘﺶ‬ ‫ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍ ﺑﻪ ﺷﻜﺮ ﺣﺮﻳﺺ ﻛﻦ ﺑﻄﻮﺭﻳﻜﻪ ﻧﻔﺲ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﻛﻔﺮﺍﻥ ﺑﺎﺯ ﺩﺍﺭﻡ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺯﻥ = ﺳﻨﺠﺶ ﻭ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ‪] .‬ﺷﻌﺮﺍﺀ‪ .[١٨٢:‬ﺑﺎ ﺗﺮﺍﺯﻭﻯ ﺩﺭﺳﺖ ﺑﺴﻨﺠﻴﺪ‪] .‬ﺭﲪﻦ‪ .[٩:‬ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻋﺪﺍﻟﺖ ﺑﺴﻨﺠﻴﺪ ﻭ ﺍﺯ ﻣﻴﺰﺍﻥ ﻧﻜﺎﻫﻴﺪ‪.‬‬ ‫ﺲ ﻟِﻔﹸﻼ ٍﻥ ‪‬ﻭ ‪‬ﺯﻥﹲ« ﻳﻌﲎ ﻗﺪﺭ ﻭﻣﱰﻟﱴ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬ﻭﺯ‪‬ﻧﺎ« ﻛﻨﺎﻳﻪ ﺍﺳﺖ ﺍﺯ ﺍﳘﺎﻝ ﻭ ﺩﻭﺭ ﺍﻧﺪﺍﺧﱳ‪ .‬ﻋﺮﺏ ﮔﻮﻳﺪ‪» :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻭﺯﻥ ﺑﻪ ﻣﻌﲎ ﺍﻋﺘﺒﺎﺭ ﻭ ﻣﱰﻟﺖ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪» :‬ﻣﺎ ﹶﺍ ﹶﻗ ‪‬ﻤ ‪‬‬ ‫ﻧﺪﺍﺭﺩ ﻃﱪﺳﻰ ﻧﻴﺰ ﭼﻨﲔ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ]ﻛﻬﻒ‪ .[١٠٥:‬ﺍﻋﻤﺎﻟﺸﺎﻥ ﭘﻮﭺ ﺷﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮﺍﻯ ﺁ‪‬ﺎﻭﺯﱏ ﺑﻪ ﭘﺎ ﳕﻰﺩﺍﺭﱘ ﻭ ﺍﻋﺘﻨﺎﱙ ﳕﻰﻛﻨﻴﻢ‪.‬ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺳـﺨﲎ‬ ‫ﻫﺴﺖ ﻛﻪ ﺩﺭ ﺗﻮﺯﻳﻦ ﺍﻋﻤﺎﻝ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫ﻣﻮﺯﻭﻥ‪ :‬ﺍﻧﺪﺍﺯﻩ ﺷﺪﻩ ﻭ ﺳﻨﺠﻴﺪﻩ ]ﺣﺠﺮ‪ .[١٩:‬ﺩﺭ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﳏﻜﻢ ﻗﺮﺍﺭﺩﺍﺩﱘ ﻭ ﺍﺯ ﮔﻴﺎﻩ ﻭ ﻣﻴﻮﻩ ﺍﻧﺪﺍﺯﻩ ﺷﺪﻩ ﺩﺭ ﺁﻥ ﺭﻭﻳﺎﻧﺪﱘ ‪.‬ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺭﻭﻳﻴﺪﻧﻴﻬﺎ ﺍﺯ ﻫﺮ ﺟﻬﺖ‬ ‫ﺍﺯ ﺭﻭﻯ ﺣﺴﺎﺏ ﻭ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ‪] .‬ﺣﺠﺮ‪.[٢١:‬‬ ‫***‬ ‫ﻣﻴﺰﺍﻥ‪ :‬ﺁﻟﺖ ﻭﺯﻥ‪ .‬ﻭ ﺁﻥ ﻫﺮ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﺗﻮﺯﻳﻦ ﺷﻮﺩ‪ ،‬ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﻗﻮﻝ ﺑﺎﺷﺪ ﻳﺎ ﻓﻌﻞ ﻭ ﻳﺎ ﺗﺮﺍﺯﻭﻯ ﻣﺘﺪﺍﻭﻝ ‪.‬‬ ‫ﮔﺮﭼﻪ ﺩﺭ ﻟﻐﺖ ﻣﻴﺰﺍﻥ ﺭﺍ ﺗﺮﺍﺯﻭ‪ ،‬ﻭ ﻋﺪﻝ ﻭ ﻣﻘﺪﺍﺭ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﺴﺘﻔﺎﺩ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺍﺳﺘﻌﻤﺎﻻﺕ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٣١‬ﺧﻄﺎﺏ ﺑﻪ ﺍﻣﺎﻡ ﺣﺴﻦ»ﻋﻠﻴﻪ‬ ‫ﻚ ‪‬ﻭﹶﺍ ﹾﻛ ‪‬ﺮ ‪‬ﻩ ﹶﻟ ‪‬ﻪ ﻣﺎ‪‬ﺗ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﻟﹶﻬﺎ« ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﻣﻴﺰﺍﻥ ﺍﺳﺖ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺑﺎ‬ ‫ﺴ ‪‬‬ ‫ﺤﺐ‪ِ ‬ﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺐ ﻟِﻐ‪‬ﻴ‪‬ﺮ ‪‬ﻙ ﻣﺎ ‪‬ﺗ ِ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﻏﹶﻴ‪‬ﺮ ‪‬ﻙ ﹶﻓﹶﺄ ‪‬ﺣِﺒ ‪‬‬ ‫ﻚ ﻣِﻴﺰﺍﻧﹰﺎ ﻓﻴﻤﺎ‪‬ﺑ ‪‬ﻴ ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩﻩ‪ِ» ،‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﻧ ﹾﻔ ‪‬‬

‫ﺨﻔﱠﻦ‪ ‬ﻋِﻨ‪‬ﺪﻯ ﻣﻴﺰﺍﻧﹰﺎ« ﺍﮔـﺮ ﺍﻳﻨﻜـﻪ‬ ‫ﻚ ‪‬ﻋ ﹶﻠﻰ‪ ‬ﻫ‪‬ﻮﺍﻧ ﹰﺎ ‪‬ﻭﹶﻟ ‪‬ﺘ ِ‬ ‫ﺠ ‪‬ﺪﻥﱠ ِﺑ ‪‬‬ ‫ﺁﻥ ﻛﺎﺭﻫﺎ ﻭ ﳏﺒﻮﺑﺎﺕ ﻭ ﻣﺒﻐﻮﺿﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺗﻮﺯﻳﻦ ﻛﻨﻴﻢ ﻭ ﺩﺭ ﻧﺎﻣﻪ ‪ ٤٣‬ﺑﻪ ﻣﺼﻠﻘﻠﺔﺑﻦ ﻫﺒﲑﺓ ﻣﻰﻧﻮﻳﺴﺪ‪ ...» :‬ﹶﻟ ‪‬ﺘ ِ‬ ‫ﻣﻰﮔﻮﻳﻨﺪ ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﺣﺘﻤﺎ ﺧﻮﺩﺕ ﺭﺍ ﭘﻴﺶ ﻣﻦ ﺧﻮﺍﺭ ﺧﻮﺍﻫﻰ ﻳﺎﻓﺖ ﻭ ﻣﻴﺰﺍﻧﺖ ﭘﻴﺶ ﻣﻦ ﺳﺒﻚ ﺧﻮﺍﻫﺪﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺮﺍﺩ ﺍﺯ ﻣﻴﺰﺍﻥ ﻣﻘﺎﻡ ﻭﻣﱰﻟﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤـﻊ ﺫﻳـﻞ‬ ‫]ﺍﻋﺮﺍﻑ‪ .[٨:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﺭﻭﺍﻳﺖ ﺁﻣﺪﻩ‪ِ»:‬ﺍﻥﱠ ﺍﻟﺼ‪‬ﻠﻮ ﹶﺓ ﻣﻴﺰﺍﻥﹲ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭ ﻓﹶﻰ ﺍﺳ‪‬ﺘ‪‬ﻮ‪‬ﰱ«‪.‬‬ ‫ﻒ« ﻳﻌﲎ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺗﺮﺍﺯﻭﻯ ﻋﺪﺍﻟﱴ ﻛﺮﺩﻩﺍﻯ ﻛﻪ ﺯﺑﺎﻧﻪﺍﺵ ﺍﺯ ﺣﻖ ﻧﮕﺮﺩﺩ‪ .‬ﭘﺲ‬ ‫ﻂ ﻻﻳ‪‬ﺤﻴ ‪‬‬ ‫ﺴ ٍ‬ ‫ﺩﺭ ﺩﻋﺎﻯ ﭼﻬﻞ ﻭﺩﻭﻡ ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻗﺮﺍﻥ ﳎﻴﺪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠ‪‬ﺘ ‪‬ﻪ‪ ...‬ﻣﻴﺰﺍ ﹶﻥ ِﻗ ‪‬‬ ‫ﻗﺮﺁﻥ ﺗﺮﺍﺯﻭﱙ ﺍﺳﺖ ﺑﺮﺍﻯ ﺳﻨﺠﺶ ﺣﻖ ﻭﺑﺎﻃﻞ‪.‬‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻳﻦ ﻟﻔﻆ ﺭﺍ ﺩﺭ ﺗﺮﺍﺯﻭﻯ ﻣﺘﺪﺍﻭﻝ ﻭﻏﲑﻩ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[١٥٢:‬ﻳﻌﲎ ﭘﻴﻤﺎﻧﻪ ﻭ ﺗﺮﺍﺯﻭ ﺭﺍ ﺑﻪ ﺍﻧﺼﺎﻑ ﲤﺎﻡ ﻛﻨﻴﺪ ﻭ ﻧﺎﻗﺺ ﻧﻨﻤﺎﻳﻴﺪ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺗـﺮﺍﺯﻭﻯ‬ ‫ﻣﻌﻤﻮﱃ ﻭﺁﻟﺖ ﺳﻨﺠﺶ ﺍﻣﻮﺍﻝ ﺍﺳﺖ‪.‬‬ ‫ﺿ ‪‬ﻊ« ﻇﺎﻫﺮ ﺩﺭ ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ ﺍﺳﺖ‬ ‫* ]ﺭﲪﻦ‪ .[٨-٧:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻴﺰﺍﻥ ﺷﺎﻳﺪ ﺷﺮﻳﻌﺖ ﻭ ﺩﻳﻦ ﺑﺎﺷﺪ ﻭ ﺍﳘﻴﺖ ﺁﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺑﺎﻻ ﻛﺮﺩﻥ ﺁﲰﺎﻥ ﻭ ﺑﻠﻜﻪ ﺯﻳﺎﺩﺗﺮ ﺍﺳﺖ ﻭ ﻟﻔﻆ » ‪‬ﻭ ‪‬‬ ‫ﻳﻌﲎ ﺧﺪﺍﻭﻧﺪ ﺁﲰﺎﻥ ﺭﺍ ﺑﺎﻻ ﺑﺮﺩ ﻭ ﻣﻴﺰﺍﻥ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﻭﺿﻊ ﻛﺮﺩ ﺗﺎ ﺩﺭ ﻣﻴﺰﺍﻥ ﻃﻐﻴﺎﻥ ﻧﻜﻨﻴﺪ‪ .‬ﻭ ﺍﺯ ﺭﺍﻩ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺑﲑﻭﻥ ﻧﺮﻭﻳﺪ‪.‬‬ ‫ﺽ« ﻭﱃ ﺑﻪ ﻗﺮﻳﻨﻪ‪» :‬ﹶﺍﻟﹼﺎ ﺗ‪‬ﻄﹾ ‪‬ﻐﻮ‪‬ﺍ ﻓِﻰ‬ ‫ﺕ ‪‬ﻭ ﺍﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬ ‫ﺖ ﺍﻟﺴ‪‬ﻤﻮﺍ ‪‬‬ ‫ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﻣﻴﺰﺍﻥ ﻋﺪﺍﻟﺖ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﺫﻳﻞ ﺁﻳﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ‪»:‬ﺑِﺎ ﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ﻗﺎ ‪‬ﻣ ِ‬ ‫ﺍﻟﹾﻤﻴﺰﺍ ِﻥ« ﻇﺎﻫﺮﺍ ﺷﺮﻳﻌﺖ ﻭ ﺩﻳﻦ ﻣﺮﺍﺩ ﺍﺳﺖ ‪.‬‬ ‫* ]ﺣﺪﻳﺪ‪ .[٢٥:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻴﺰﺍﻥ ﻇﺎﻫﺮﺍ ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ »ﺍﳌﻴﺰﺍﻥ« ﺑﻴﺎﻥ ﻛﺘﺎﺏ ﻭ ﻳﺎ ﻋﺎﻡ ﺑﻌﺪ ﺍﺯ ﺧﺎﺹ ﺍﺳﺖ ﺍﻳﻀﺎ ﺩﺭ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪.[١٧:‬‬ ‫ﻭﺯﻥ ﺍﻋﻤﺎﻝ‬ ‫ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺍﻋﻢ ﺍﺯ ﻧﻴﻚ ﻭﺑﺪ ﺩﺍﺭﺍﻯ ﻭﺯﻥ ﺍﻧﺪ ﻣﺜﻞ ]ﺯﻟﺰﻟﻪ‪.[٨-٧:‬‬ ‫ﻣﺜﻘﺎﻝ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺛﻘﻞ ﻭ ﺳﻨﮕﻴﲎ ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺑﻪ ﺳﻨﮕﻴﲎ ﺫﺭﻩﺍﻯ ﻋﻤﻞ ﺧﲑ ﻳﺎ ﺷﺮ ﺍﳒﺎﻡ ﺩﻫﺪ ﺁﻥ ﺭﺍﺧﻮﺍﻫﺪ ﺩﻳﺪ‪ ،‬ﺍﻳﻀﺎ ]ﺍﻧﺒﻴﺎﺀ‪ .[٤٧:‬ﻳﻌﲎ ﺍﮔﺮ ﻋﻤﻞ ﺑﻪ ﻭﺯﻥ ﺩﺍﻧﻪ‬ ‫ﺧﺮﺩﻝ ﻫﻢ ﺑﺎﺷﺪ ﻣﺎ ﺁﻥ ﺭﺍ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺣﺎﺿﺮ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬ ‫ﻟﻘﻤﺎﻥ ﺑﻪ ﭘﺴﺮﺵ ﻓﺮﻣﻮﺩ‪] :‬ﻟﻘﻤﺎﻥ‪ .[١٦:‬ﻫﺮ ﺳﻪ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻋﻤﻞ ﻭﺯﻥ ﺩﺍﺭﺩ ﻭ ﺳﻨﮕﻴﲎ ﺩﺍﺭﺩ ﺍﻋﻢ ﺍﺯ ﻋﻤﻞ ﺧﻮﺏ ﻳﺎ ﺑﺪ‪ .‬ﺣﱴ ﺍﮔﺮ ﺑﻪ ﻗﺪﺭ ﺩﺍﻧﻪ ﺧﺮﺩﻝ ﺑﺎﺷﺪ ﺑﺎﺯ ﻣﺜﻞ‬ ‫ﺳﻨﮓ ﻭ ﻏﲑﻩ ﺩﺍﺭﺍﻯ ﻭﺯﻥ ﺍﺳﺖ‪ .‬ﺩﺭ »ﻋﻤﻞ« ﺑﻄﻮﺭ ﻣﺸﺮﻭﺡ ﮔﻔﺘﻪﺍﱘ ﻛﻪ ﻋﻤﻞ ﺟﻮﻫﺮ ﺍﺳﺖ ﻧﻪ ﻋﺮﺽ ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﺍﻳﻨﻚ ﺑﺎﻳﺪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺭﺍ ﺑﺮﺭﺳﻰ‬ ‫ﻛﺮﺩ‪.‬‬ ‫ﺗﻮﺯﻳﻦ ﺍﻋﻤﺎﻝ‬ ‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺗﻮﺯﻳﻦ ﺧﻮﺍﻫﺪﺷﺪ ﻭﱃ ﺁﻳﺎ ﻋﻤﻮﻡ ﺍﻋﻤﺎﻝ ﺍﻋﻢ ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ؟ ﻳﺎ ﻓﻘﻂ ﺍﻋﻤﺎﻝ ﻧﻴﻚ؟ ﻭ ﺁﻳﺎﻓﻘﻂ ﺍﻋﻤﺎﻝ ﻣﻮﻣﻨﺎﻥ ﻳﺎ ﺍﻋﻤﺎﻝ‬ ‫ﻛﻔﺎﺭ ﻫﻢ؟ ﺟﻮﺍﺏ ﺍﻳﻨﻬﺎ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫]ﺍﻋﺮﺍﻑ‪.[٩-٨:‬‬ ‫ﺖ ﻣ‪‬ﻮﺍﺯﻳ‪‬ﻨ ‪‬ﻪ‪ «...‬ﺩﺭﺟﺎﻫﺎﻯ ﺩﻳﮕﺮ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻣﺆﻣﻨﻮﻥ‪ .[١٠٢:‬ﳘﭽﻨﲔ ]ﻗﺎﺭﻋﺔ‪.[٩-٦:‬‬ ‫» ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺛ ﹸﻘ ﹶﻠ ‪‬‬ ‫ﺍﻳﻨﻚ ﺁﻳﻪ ﺍﻭﻝ ﺭﺍﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬ ‫ﺤﻖ‪ ‬ﻳ‪‬ﻮ‪‬ﻣِﺌﺬٍﻛﺎِﺋﻦ‪ «‬ﻳﻌﲎ‪ :‬ﺗﻮﺯﻳﻦ‬ ‫‪» -١‬ﹶﺍ ﹾﻟ ‪‬ﻮ ‪‬ﺯ ﹸﻥ« ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺗﻮﺯﻳﻦ ﺍﺳﺖ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﺍﻟﻮﺯﻥ« ﻣﺒﺘﺪﺍﺀ ﻭ »ﺍﳊﻖ« ﻭﺻﻒ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﻭ ﺗﻘﺪﻳﺮ ﭼﻨﲔ ﺍﺳﺖ‪» :‬ﹶﺍﹾﻟ ‪‬ﻮ ‪‬ﺯ ﹸﻥ ﺍﹾﻟ ‪‬‬ ‫ﺣﻘﻴﻘﻰ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪﺑﻮﺩ‪ ،‬ﺯﳐﺸﺮﻯ »‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ِﺌ ٍﺬ« ﺭﺍ ﺧﱪ ﮔﺮﻓﺘﻪ ﻭ »ﺍﳊﻖ« ﺭﺍ ﻭﺻﻒ‪ ،‬ﻳﻌﲎ ﺗﻮﺯﻳﻦ ﺣﻘﻴﻘﻰ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‬ ‫ﺗﻮﺯﻳﻦ ﺣﻘﻴﻘﻰ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ ﻭﺟﻮﺩ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻃﱪﺳﻰ ﻧﻴﺰ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻣﺜﻞ ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ »ﺍﻟﻮﺯﻥ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺍﺳﻢ ﮔﺮﻓﺘﻪ ﻭ »ﺍﳊﻖ« ﺭﺍ ﺧﱪ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺛﻘﻞ ﻭ ﺳﻨﮕﻴﲎ ﺍﻋﻤﺎﻝ ﳘﺎﻥ ﺣﻖ ﻭ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﺑﻮﺩﻥ ﺁ‪‬ﺎﺳﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‬ ‫ﻣﻌﻴﺎﺭ ﻭ ﻭﺯﻧﻪ ﻋﻤﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﻖ ﻭ ﻣﻄﺎﺑﻖ ﺩﺳﺘﻮﺭ ﺷﺮﻉ ﺑﺎﺷﺪ ﻭ ﻫﺮ ﻗﺪﺭ ﺍﺣﻜﺎﻡ ﻭ ﺷﺮﺍﻳﻂ ﻋﻤﻞ ﻣﺮﺍﻋﺎﺕ ﻧﺸﺪﻩ ﺑﺎﺷﺪ ﺍﺯ ﻭﺯﻥ ﺁﻥ ﻛﺎﺳﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺗﻌﺒﲑ ﺳﻮﻡ ﭼﻨﺎﻧﻜﻪ ﻭﺯﻧﻪ‬ ‫ﻳﻚ ﻣﻦ ﮔﻨﺪﻡ ﻳﻚ ﻗﻄﻌﻪ ﺳﻨﮓ ﻳﻚ ﻣﲎ ﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﻭﺯﻧﻪ ﺍﻋﻤﺎﻝ ﺣﻖ ﺑﻮﺩﻥ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫ﻼ‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ ،‬ﺍﻳﻦ ﺳﺨﻦ ﰱ ﻧﻔﺴﻪ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻋﻤﺎﻝ ﺛﻘﻞ ﻭﺍﻗﻌﻰ ﳔﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﺑﻠﻜﻪ ﺗﻮﺯﻳﻦ ﺑﻪ ﻣﻌﲎ ﺗﻄﺒﻴﻖ ﺧﻮﺍﻫﺪﺑﻮﺩ‪ .‬ﻳﻌﲎ ﺩﻭ ﺭﻛﻌﺖ ﳕﺎﺯ ﺭﺍ ﻛﻪ ﻣﺜ ﹰ‬ ‫ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺧﻮﺍﻧﺪﻩ ﻣﻌﻴﺎﺭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﳕﺎﺯ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺎ ﺁﻥ ﺗﻄﺒﻴﻖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﺍﻣﺎ ﺍﻳﻦ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ -٢‬ﻣﻮﺍﺯﻳﻦ ﲨﻊ ﻣﻴﺰﺍﻥ ﻭ ﺑﻪ ﻗﻮﱃ ﳎﻤﻊ ﻣﻮﺯﻭﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﭼﻨﺪﺍﻥ ﻓﺮﻕ ﻧﺪﺍﺭﺩ ﺧﻮﺍﻩ ﺑﮕﻮﺋﻴﻢ‪ :‬ﻭﺯﻥ ﺷﺪﻩﻫﺎ )ﺍﻋﻤﺎﻝ( ﺳﻨﮕﲔ ﺍﻧﺪ ﻳﺎ ﺗﺮﺍﺯﻭﻫﺎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﻋﻤﺎﻝ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ‬ ‫ﺳﻨﮕﲔ ﺑﻮﺩﻥ ﻣﻴﺰﺍ‪‬ﺎﺩﺭ ﻫﺮ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ﺑﻪ ﻭﺍﺳﻄﻪ ﻛﺜﺮﺕ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﻭ ﺧﻔﻴﻒ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺩﺭ ﺍﺛﺮ ﻧﺒﻮﺩﻥ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﺳﺖ ﻭ ﺛﻘﻞ ﺩﺭ ﺁ‪‬ﺎ ﺭﺍﺟﻊ ﺑﻪ ﺍﻋﻤﺎﻝ ﺑﺪ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ‬ ‫ﺛﻘﻞ ﺩﺭ ﻫﺮ ﺳﻪ ﺁﻳﻪ ﺭﻓﱳ ﺑﻪ ‪‬ﺸﺖ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ‪ :‬ﻧﺘﻴﺠﻪ ﺳﺒﻚ ﺑﻮﺩﻥ ﺩﺭ ﻫﺮ ﺳﻪ ﺁﻳﻪ ﺭﻓﱳ ﺑﻪ ﺁﺗﺶ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺳﺒﻚ ﺑﻮﺩﻥ ﻣﻴﺰﺁ‪‬ﺎﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﻧﺒﻮﺩﻥ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﺗﺮﺍﺯﻭ‪‬ﺎ ﺑﺎ ﻋﻤﺎﻝ ﻧﻴﻚ‬ ‫ﻫﺮﭼﻨﺪ ﻛﻪ ﻛﻢ ﺑﺎﺷﺪ ﺳﻨﮕﲔ ﻭ ﰉ ﻋﻤﻞ ﺳﺒﻚ ﻣﻰﺷﻮﻧﺪ‪.‬‬ ‫ﺍﺯ ﺁﻥ ﻃﺮﻑ‪ :‬ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺣﺴﻨﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻻﺑﺪ ﺳﻴﺌﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ ،‬ﭘﺲ ﺳﺒﻚ ﺑﻮﺩﻥ ﻣﻴﺰﺍﻥ ﻻﺯﻡ ﮔﺮﻓﺘﻪ ﻛﻪ ﺍﻳﻦ ﺷﺨﺺ ﺳﻴﺌﺎﺕ ﺩﺍﺭﺩ ﻭ ﻣﺴﺘﺤﻖ ﺁﺗﺶ ﺍﺳﺖ‪.‬‬ ‫‪ -٣‬ﲨﻊ ﺁﻣﺪﻥ ﻣﻮﺍﺯﻳﻦ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﻫﺮ ﻋﻤﻞ ﻧﻴﻚ ﺛﻘﻞ ﺑﻪ ﺧﺼﻮﺻﻰ ﺩﺍﺭﺩ ﻭ ﺑﺮﺍﻯ ﻫﺮ ﺻﻨﻒ ﺍﺯ ﻋﻤﻞ ﻣﻴﺰﺍﱏ ﻫﺴﺖ‪.‬‬ ‫ﺗﻮﺯﻳﻦ ﮔﻨﺎﻫﺎﻥ‬ ‫ﮔﻨﺎﻫﺎﻥ ﰉ ﺷﻚ ﺩﺍﺭﺍﻯ ﻭﺯﻥ ﺍﻧﺪ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﺗﻮﺯﻳﻦ ﻭ ﻭﺯﻥ ﻛﺮﺩﻥ ﮔﻨﺎﻫﺎﻥ ﺩﻟﻴﻠﻰ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻰ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﻴﺎﻥ ﮔﻨﺎﻫﺎﻥ ﻭ ﻋﺬﺍﺏ ﺗﻨﺎﺳﱮ ﻭ ﺣﺴﺎﰉ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‬ ‫ﺣﺘﻤﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻧﺒﺎﺀ‪ .[٢٦-٢٤:‬ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻯ ﮔﻨﺎﻫﺎﻥ ﻣﻴﺰﺍﱏ ﺑﻪ ﺟﻬﺖ ﻭﺯﻥ ﻛﺮﺩﻥ ﻧﺼﺐ ﺧﻮﺍﻫﺪ ﺷﺪ ﺩﺭ ﻗﺮﺁﻥ ﺩﻟﻴﻠﻰ ﻧﺪﺍﺭﱘ‪.‬‬ ‫ﺍﻋﻤﺎﻝ ﻛﻔﺎﺭ‬

‫ﺍﻋﻤﺎﻝ ﻧﻴﻜﻰ ﻛﻪ ﻛﻔﺎﺭ ﺩﺭ ﺩﻧﻴﺎ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺗﻮﺯﻳﻦ ﳔﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺯﻳﺮﺍ ﻧﻴﺖ ﻭ ﺧﻮﺍﺳﺖ ﺁ‪‬ﺎ ﺍﺟﺮ ﺍﺧﺮﻭﻯ ﻧﺒﻮﺩﻩ ﻭ ﻓﻘﻂ ﻃﺎﻟﺐ ﭘﺎﺩﺍﺵ ﺩﻧﻴﺎ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻧﻴﺰ‬ ‫ﻼ ﺍﺯ ﺭﻭﻯ ﻋﺪﺍﻟﺖ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺑﻪ ﺁﻳﻪ ﺯﻳﺮ ﺗﻮﺟﻪ ﻓﺮﻣﺎﺋﻴﺪ‪] :‬ﻛﻬﻒ‪ .[١٠٥:‬ﻳﻌﲎ‪ :‬ﺩﺭ ﺍﺛﺮ ﻛﻔﺮ ﺍﻋﻤﺎﻝ ﺧﻮﰉ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻛﺮﺩﻩﺍﻧﺪ ﺣﺒﻂ ﻭ‬ ‫ﺍﻏﻠﺐ ﺭﺳﻴﺪﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﻣﻌﺎﻣﻠﻪ ﻛﺎﻣ ﹰ‬ ‫ﺖ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺣﺒﻂ ﺷﺪﻩ ﻟﺬﺍ ﻭﺯﻥ ﻛﺮﺩﻥ‬ ‫ﭘﻮﭺ ﺷﺪﻩ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺗﻮﺯﻳﲎ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺑﺮﭘﺎ ﳕﻰﺩﺍﺭﱘ »ﻭﺯﻥ« ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺗﻮﺯﻳﻦ ﺍﺳﺖ ﻭ ﺑﻌﺪﺍﺯ » ‪‬ﺣ ِﺒ ﹶﻄ ‪‬‬ ‫ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻧﻴﺴﺖ ﺍﻳﻨﻜﻪ ﻭﺯﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﻋﺘﻨﺎ ﻭ ﻣﱰﻟﺖ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻳﻌﲎ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻗﺪﺭﻯ ﻗﺎﺋﻞ ﳕﻰﺷﻮﱘ‪ ،‬ﻣﻄﻠﺐ ﻧﺎﺻﺤﻴﺢ ﺍﺳﺖ‪.‬‬ ‫***‬ ‫ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﮔﻔﺘﻪ ﺷﺪ‪ :‬ﺍﻋﻤﺎﻝ ﺑﺪ ﻣﺆﻣﻨﺎﻥ ﻭ ﻛﺎﻓﺮﺍﻥ ﺗﻮﺯﻳﲎ ﺩﺭ ﺁﺧﺮﺕ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﮔﺮﭼﻪ ﻋﺬﺍﺏ ﺑﻪ ﺣﺴﺎﺏ ﮔﻨﺎﻫﺎﻥ ﺧﻮﺍﻫﺪ ﺑـﻮﺩ ﻭ ﺁﻳـﺎﺕ ]ﻧـﺴﺎﺀ‪.[١٤٥:‬‬ ‫]ﻋﻨﻜﺒﻮﺕ‪ .[١٣:‬ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺸﻮﺍﻳﺎﻥ ﺿﻼﻟﺖ ﺍﺳﺖ‪ ،‬ﺩﻻﻟﺖ ﺑﺮ ﺷﺪﺕ ﻭ ﺿﻌﻒ ﻋﺬﺍﺏ ﺩﺍﺭﺩ ﺩﺭ ﺭﻭﺿﻪ ﻛﺎﰱ ﺹ ‪ ٧٥‬ﺍﺯ ﺍﻣﺎﻡ ﺳﺠﺎﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﺍِﻋ‪‬ﻠﹶﻤ‪‬ـﻮﺍ‬ ‫ﺸ ‪‬ﺮ ﺍﻟﺪ‪‬ﻭﺍﻭﻳ ِﻦ ِﻟ ﹶﺎ ‪‬ﻫ ِﻞ ﺍ ﹾﻟﺎِﺳ‪‬ﻼ ِﻡ« ﻳﻌﲎ‪ :‬ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺑﺪﺍﻧﻴﺪ ﺑﺮﺍﻯ ﺍﻫﻞ ﺷـﺮﻙ‬ ‫ﺐ ﺍﻟﹾﻤ‪‬ﻮﺍﺯﻳ ِﻦ ‪‬ﻭ ‪‬ﻧ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺪ‪‬ﻭﺍﻭﻳ ‪‬ﻦ ‪‬ﻭ ﺍِﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫ﺐ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹾﻤ‪‬ﻮﺍﺯﻳ ‪‬ﻦ ‪‬ﻭ ﻻ‪‬ﻳ ‪‬ﻨ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﻋِﺒﺎﺩ‪‬ﺍﻟﻠﱠ ِﻪ ِﺍﻥﱠ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟﺸ‪ ‬ﺮ ِﻙ ﻻ‪‬ﻳ ‪‬ﻨ ‪‬‬ ‫ﻣﻴﺰﺍ‪‬ﺎﺑﺮﭘﺎ ﻭ ﺩﻓﺘﺮﻫﺎ ﮔﺴﺘﺮﺩﻩ ﳕﻰﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺑﻪ ﺳﻮﻯ ﺟﻬﻨﻢ ﲨﻊ ﺷﻮﻧﺪ‪ ،‬ﻧﺼﺐ ﻣﻴﺰﺍﻥ ﻭ ﻧﺸﺮ ﺩﻳﻮﺍﻥ ﻓﻘﻂ ﺑﺮﺍﻯ ﺍﻫﻞ ﺍﺳﻼﻡ ﺍﺳﺖ‪.‬‬ ‫ﻭﺯﻧﻪﻫﺎﻯ ﺍﻋﻤﺎﻝ‬ ‫ﻀ ‪‬ﻊ‬ ‫ﺍﻋﻤﺎﻝ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺎ ﭼﻪ ﭼﻴﺰ ﻭ ﻛﺪﺍﻡ ﻭﺯﻧﻪ ﺗﻮﺯﻳﻦ ﺧﻮﺍﻫﻨﺪ ﺷﺪ؟ ﺩﺭ ﲝﺎﺭ ﺍﺯ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﺳﺎﱂ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﺮﺳﻴﺪ ﺍﺯ » ‪‬ﻭ ‪‬ﻧ ‪‬‬ ‫ﻂ ِﻟ ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﻘِﻴ ‪‬ﻤ ِﺔ ﻓﹶﻼ ‪‬ﺗ ﹾﻈ ِﻠ ‪‬ﻢ ‪‬ﻧ ﹾﻔﺲ‪ ‬ﺷ‪‬ﻴ‪‬ﺌ ﹰﺎ« ﻓﺮﻣﻮﺩ‪ » :‬ﻫ ‪‬ﻢ ﺍﻻﹶﻧﺒﻴﺎ ُﺀ ‪‬ﻭ ﺍﻻﹶﻭﺻﻴﺎ ُﺀ« ﻳﻌﲎ‪ :‬ﻣﻮﺍﺯﻳﻦ‪ ،‬ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﻭﺻﻴﺎﺀﺍﻧﺪ‪ ،‬ﺩﺭ ﺯﻳﺎﺭﺕ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ‪:‬‬ ‫ﺴ ﹶ‬ ‫ﺍﻟﹾﻤ‪‬ﻮﺍﺯﻳ ‪‬ﻦ ﺍ ﹾﻟ ِﻘ ‪‬‬ ‫»ﺍﹶﻟﺴ‪‬ﻼ ‪‬ﻡ ﻋ‪‬ﻠﻰ‪ ...‬ﻣﻴﺰﺍ ِﻥ ﺍﹾﻟﺎﹶﻋ‪‬ﻤﺎ ِﻝ«‪.‬‬ ‫ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﻣﲔ ﺭﺿﻮﻯ ﺩﺭ ﻛﺘﺎﺏ »ﺳﺎﺧﺘﻤﺎﻥ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎﻥ« ﺩﺭ ﺹ ‪ ٢١‬ﲢﺖ ﻋﻨﻮﺍﻥ »ﺗﻮﺯﻳﻦ ﻋﻤﻞ ﺑﺎ ﺗﻮﺯﻳﻦ ﻋﺎﻣﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ« ﺭﻭﺍﻳﺎﺗﻰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻘﻞ‬ ‫ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﺍﺳﺘﻨﺘﺎﺝ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺹ ‪ ٢٠‬ﺫﻳﻞ ﻓﺼﻞ »ﻭﺯﻧﻪﻫﺎﻯ ﻋﻤﻞ« ﺭﻭﺍﻳﺖ ﻓﻮﻕ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ‪ .‬ﺑﻨﺎﺑﺮ ﲢﻘﻴﻖ ﺍﻳﺸﺎﻥ‪ :‬ﻋﻤﻞ ﺑﺎ ﻋﺎﻣﻞ ﺗﻮﺯﻳﻦ ﺧﻮﺍﻫﺪ‬ ‫ﺷﺪ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﻭﺻﻴﺎﺀ ﻛﻪ ﺑﺎ ﻋﻤﺎﻝ ﺑﻴﻜﺮﺍﻧﺸﺎﻥ ﲨﻊ ﺷﺪﻧﺪ ﻳﻚ ﻭﺯﻧﻪ ﻗﺎﺑﻞ ﻣﻼﺣﻈﻪ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺁ‪‬ﺎ ﻭﺯﻥ ﺷﻮﻧﺪ ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﺑﻪ ﻛﺘﺎﺏ ﻓﻮﻕ ﺭﺟﻮﻉ‬ ‫ﻛﻨﻴﺪ‪.‬‬ ‫ﲢﺎﺑﻂ ﺍﻋﻤﺎﻝ‬ ‫ﲢﺎﺑﻂ ﺍﻋﻤﺎﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﺴﻨﺎﺕ ﻭ ﺳﻴﺌﺎﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺧﺮﺕ ﺑﺎ ﻫﻢ ﺳﻨﺠﻴﺪﻩ ﺷﻮﻧﺪ ﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺣﺒﻂ ﻭ ﺗﺒﺎﻩ ﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺯﻳﺎﺩ ﺷﻮﺩ ﺍﻋﻤﺎﻝ ﺑﺪ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﻭ‬ ‫ﺷﺨﺺ ﺍﻫﻞ ‪‬ﺸﺖ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻋﻜﺲ‪ ،‬ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﻭ ﺷﺨﺺ ﺍﻫﻞ ﺟﻬﻨﻢ ﮔﺮﺩﺩ ﻭ ﺍﮔﺮ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﻭ ﺑﺪ ﻣﺴﺎﻭﻯ ﺑﻮﺩﻧﺪ ﻧﻪ ﺍﻫﻞ ﺭﲪﺖ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﺍﻫـﻞ‬ ‫ﻋﺬﺍﺏ‪.‬‬ ‫ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻣﻄﻠﺐ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺷﺨﺺ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﺴﻨﺎﺗﺶ ﻣﺘﻨﻌﻢ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﻴﺌﺎﺗﺶ ﻋﺬﺍﺏ ﺧﻮﺍﻫﺪ ﺩﻳﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺳﻴﺌﺎﺗﺶ ﺩﺭ ﺍﺛﺮ ﺷﻔﺎﻋﺖ ﻳﺎ ﺭﲪﺖ ﺧﺪﺍ ﲞﺸﻮﺩﻩ‬ ‫ﺷﻮﺩ ﻭﱃ ﺳﻴﺌﺎﺕ ﺑﺎ ﺣﺴﻨﺎﺕ ﺳﻨﺠﻴﺪﻩ ﳔﻮﺍﻫﺪ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﻣِﺜﹾﻘﺎ ﹶﻝ ﹶﺫﺭ‪ٍ ‬ﺓ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﻣِﺜﹾﻘﺎ ﹶﻝ ﹶﺫﺭ‪ٍ ‬ﺓ ‪‬ﺷﺮ‪‬ﹰﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ«‪.‬‬ ‫ﺧﻮﺍﺟﻪ ﻧﺼﲑ ﻃﻮﺳﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺩﺭ »ﲡﺮﻳﺪ« ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺣﺒﺎﻁ ﺑﺎﻃﻞ ﺍﺳﺖ ﻛﻪ ﻣﺴﺘﻠﺰﻡ ﻇﻠﻢ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﻣِﺜﹾﻘﺎ ﹶﻝ ﹶﺫﺭ‪ٍ ‬ﺓ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ« ﻋﻼﻣﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺩﺭ ﺷﺮﺡ‬ ‫ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﲨﺎﻋﱴ ﺍﺯ ﻣﻌﺘﺰﻟﻪ ﺑﻪ ﺍﺣﺒﺎﻁ ﻭ ﺗﻜﻔﲑ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻣﻌﲎ ﺍﺣﺒﺎﻁ ﻭ ﺗﻜﻔﲑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺛﻮﺍﺏ ﻣﺘﻘﺪﻡ ﺍﻧﺴﺎﻥ ﺑﺎ ﮔﻨﺎﻫﻰ ﻛﻪ ﺑﻌﺪﹰﺍ ﻛﺮﺩﻩ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻳﺎ ﮔﻨﺎﻫﺎﻥ ﻗﺒﻠﻰ‬ ‫ﺍﺵ ﺑﺎ ﺛﻮﺍﺏ ﺑﻌﺪﻯ ﺳﺎﻗﻂ ﻣﻰﮔﺮﺩﺩ‪ ،‬ﻭﱃ ﺍﺭﺑﺎﺏ ﲢﻘﻴﻖ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﺭﺩ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺩﻟﻴﻞ ﺑﻄﻼﻥ ﺍﻳﻦ ﺳﺨﻦ ﺁﻥ ﺍﺳﺖ‪ :‬ﻛﺴﻰ ﻛﻪ ﮔﻨﺎﻫﺶ ﺑﻴﺶ ﺍﺯ ﺛﻮﺍﺏ ﺍﺳﺖ ﺍﮔﺮ ﺛﻮﺍﺑﺶ ﺍﺯ ﺑﲔ‬ ‫ﺑﺮﻭﺩ ﻣﺎﻧﻨﺪ ﻛﺴﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻋﻤﻞ ﺧﻮﰉ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺣﺴﻨﺎﺗﺶ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﻛﺴﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﮔﻨﺎﻫﻰ ﺍﺯ ﺍﻭ ﺳﺮ ﻧﺰﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ‬ ‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﻣِﺜﹾﻘﺎ ﹶﻝ ﹶﺫﺭ‪ٍ ‬ﺓ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﻣِﺜﹾﻘﺎ ﹶﻝ ﹶﺫﺭ‪ٍ ‬ﺓ ‪‬ﺷﺮ‪‬ﹰﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ« ﺍﻳﻦ ﻛﻼﻡ ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺧﲑ ﻭ ﺷﺮ ﺣﺒﻂ ﻭ ﺑﺎﻃﻞ ﳔﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﻂ ﺍ ﹾﻟﺎﹶﻋ‪‬ﻤﺎ ِﻝ« ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻴﺎﻥ ﻣﻌﺎﺻﻰ ﻭ ﻃﺎﻋﺎﺕ ﻭ ﻣﻴﺎﻥ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﲢﺎﺑﻄﻰ ﻧﻴﺴﺖ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﲨﺎﻋﱴ ﺍﺯ ﺍﻣﺎﻣﻴﻪ ﻭ‬ ‫ﻣﺮﺣﻮﻡ ﻣﻔﻴﺪ ﺩﺭ ﺍﻭﺍﺋﻞ ﺍﳌﻘﺎﻻﺕ ﲢﺖ ﻋﻨﺎﻭﻥ »ﹶﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﰱ ﺗ‪‬ﺤﺎ‪‬ﺑ ِ‬ ‫ﻣﺮﺟﺌﻪ ﺍﺳﺖ ﻭﱃ ﺑﻨﻮﻧﻮﲞﺖ ﻗﺎﺋﻞ ﺑﻪ ﲢﺎﺑﻄﺎﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻣﻮﺍﻓﻖ ﻣﻌﺘﺰﻟﻪﺍﻧﺪ‪.‬‬ ‫ﳎﻠﺴﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺩﺭ ﲝﺎﺭ ﺝ ‪ ٥‬ﺹ ‪ ٣٣٢‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺸﻬﻮﺭ ﻣﻴﺎﻥ ﻣﺘﻜﻠﻤﲔ ﺍﻣﺎﻣﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺣﺒﺎﻁ ﻭ ﺗﻜﻔﲑ ﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻛﺘﺎﺏ »ﺳﺎﺧﺘﻤﺎﻥ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎﻥ« ﺹ ‪ ١٦‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﲝﺚ ﺷﺪﻩ ﺍﺯ ﺗﻔﺴﲑ ﺗﺒﻴﺎﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ‪ :‬ﺁﻥ ﻗﻮﻝ ﺍﻣﺎﻣﻴﻪ ﺍﺳﺖ ﺑﻪ ﺗﻔﺴﲑ ﺗﺒﻴﺎﻥ ﻣﺮﺍﺟﻌﻪ ﺷﺪ ﻛﻪ ﺷﻴﺦ ﻣﺮﺣﻮﻡ‬ ‫ﺁﻥ ﺭﺍ ﻗﻮﻝ ﺍﻣﺎﻣﻴﻪ ﻣﻰﺩﺍﻧﺪ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻓﺼﻞ ﲢﺎﺑﻂ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻌﺪ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﻛﺘﺎﺏ »ﺳﺎﺧﺘﻤﺎﻥ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎﻥ«‪ ،‬ﺑﺎﺯ ﻛﺮﺩﻡ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻮﺩﻡ‪ ،‬ﺣﻴﻒ ﻛﻪ ﺍﻳﻨﮕﻮﻧﻪ ﻣﺴﺎﺋﻞ ﻫﺮ ﻗﺪﺭ ﲢﻘﻴﻖ ﺷﻮﺩ ﺑﺎﺯ ﺑﻪ‬ ‫ﻃﻮﺭ ﻛﻠﻰ ﺍﺯ ﺍ‪‬ﺎﻡ ﺧﺎﺭﺝ ﳕﻰﺷﻮﱘ‪ ،‬ﺩﺭ ﺧﺎﲤﻪ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺻﻮﺭﺕ ﻗﻮﻝ ﺑﻪ ﺍﺣﺒﺎﻁ ﻭ ﺗﻜﻔﲑ ﺍﻧﺴﺎﻥ ﭘﻴﻮﺳﺘﻪ ﻳﻜﻰ ﺍﺯ ﺣﺴﻨﺎﺕ ﻳﺎ ﺳﻴﺌﺎﺕ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻫﺮ ﻳﻚ ﺍﺯ ﺁ‪‬ﺎ‬ ‫ﺩﻳﮕﺮﻯ ﺭﺍ ﺣﺒﻂ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺟﺎﻯ ﺁﻥ ﻧﺸﺴﺘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﺎ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ .[١٠٢:‬ﲨﻊ ﳕﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺧﻠﻄﻰ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻳﻜﻰ ﺁﻥ ﺩﻳﮕﺮﻯ ﺭﺍ ﭘﻮﭺ ﻭ ﺑﺎﻃﻞ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ ﺍﻳﻀﹰﺎ ﺑﺎ ﺁﻳﻪ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﻣِﺜﹾﻘﺎ ﹶﻝ ﹶﺫﺭ‪ٍ ‬ﺓ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ‪ «...‬ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻂ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﻜﺎ ﹶﻥ ﻭ‪‬ﺳ‪‬ﻄﹰﺎ« ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﻡ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﻜﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ )ﺍﻗﺮﺏ( ]ﻋﺎﺩﻳﺎﺕ‪ .[٥-٤:‬ﺑﺎ ﺁﻥ ﺩﻭﻳـﺪﻥ ﻏﺒـﺎﺭ‬ ‫ﻭﺳﻂ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺩﺭ ﻣﻴﺎﻥ ﻭﺍﻗﻊ ﺷﺪﻥ » ‪‬ﻭ ‪‬ﺳ ﹶ‬ ‫ﻂ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ« ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻧﺸﺴﺘﻢ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻭﺳﻂ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺖ ‪‬ﻭ ‪‬ﺳ ﹶ‬ ‫ﺴ ‪‬‬ ‫ﺑﺮﺍﻧﮕﻴﺨﺘﻨﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﲨﻊ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ‪ .‬ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ »ﺑﲔ« ﺁﻳﺪ » ‪‬ﺟ ﹶﻠ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳﻂ )ﺑﻪ ﻓﺘﺢ ﻭ‪،‬ﺱ( ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﻌﺘﺪﻝ ﻭ ﻣﻴﺎﻧﻪ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ ﻭﺳﻂ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻣﻌﺘﺪﻟﺘﺮﻳﻦ ﺁﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ » ‪‬ﺷ ‪‬ﻰﺀٌ ‪‬ﻭ ‪‬ﺳﻂﹲ« ﻣﻴﺎﻧﻪ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﻏـﻮﺏ ﻭ‬ ‫ﻼ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻇﺎﻫﺮ‬ ‫ﻧﺎﻣﺮﻏﻮﺏ‪ ،‬ﻭﺍﺳﻄﺔﺍﻟﻘﻼﺩﻩ ﺟﻮﻫﺮﻯ ﺍﺳﺖ ﺩﺭ ﻭﺳﻂ ﺩﺍﻧﻪﻫﺎﻯ ﮔﺮﺩﻧﺒﻨﺪ ﻭ ‪‬ﺘﺮﻳﻦ ﺁ‪‬ﺎﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[١٤٣:‬ﺩﺭ »ﺷﻬﺪ« ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﻣﻔﺼ ﹰ‬ ‫ﻋﺎﻡ ﺍﺳﺖ ﻭﱃ ﻓﻘﻂ ﺑﻪ ﻋﺪﻩ ﻣﻌﺪﻭﺩﻯ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ‪.‬‬

‫]ﻣﺎﺋﺪﻩ‪ .[٨٩:‬ﺍﻭﺳﻂ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻭﺳﻂ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺼﺒﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﻛﻔﺎﺭﻩ ﻗﺴﻢ ﺍﻃﻌﺎﻡ ﺩﻩ ﻣﺴﻜﲔ ﺍﺳﺖ ﺍﺯ ﻣﺘﻮﺳﻂ ﺁﻧﭽﻪ ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﺩ‬ ‫ﻣﻰﺧﻮﺭﺍﻧﻴﺪ‪ .‬ﻳﺎ ﻟﺒﺎﺱ ﺩﻩ ﻧﻔﺮ ﻭ ﻳﺎ ﺁﺯﺍﺩ ﻛﺮﺩﻥ ﻳﻚ ﺑﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻂ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ« ﺍﻭ ﺍﺯ ﻧﻴﻜﺎﻥ ﻗﻮﻣﺶ ﺍﺳﺖ ﻳﻌﲎ ﻋﺎﻗﻠﺘﺮ ﺁ‪‬ﺎ‪ .‬ﮔﻔﺖ‪ :‬ﻧﮕﻔﺘﻢ ﭼﺮﺍ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﳕﻰﻛﻨﻴﺪ‪.‬‬ ‫]ﻗﻠﻢ‪ .[٢٨:‬ﺍﻭﺳﻂ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻈﲑ ﺁﻳﻪ ﺳﺎﺑﻖ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﻓﹸﻼﻥﹲ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫]ﺑﻘﺮﻩ‪ .[٢٣٨:‬ﻭﺳﻄﻰ ﻣﻮﻧﺚ ﺍﻭﺳﻂ ﺑﻪ ﻣﻌﲎ ﻣﺘﻮﺳﻂ ﺍﺳﺖ ﺫﻛﺮ ﺻﻠﻮﺓ ﻭﺳﻄﻰ ﺑﻌﺪ ﺍﺯ »ﺍﻟﺼﻠﻮﺍﺕ« ﺩﻟﻴﻞ ﺍﳘﻴﺖ ﺁﻥ ﺍﺳﺖ ﻭ ﺁﻥ ﺫﻛﺮ ﺧﺎﺹ ﺑﻌﺪ ﺍﺯ ﻋﺎﻡ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ ‪‬ﻭ ﺍﻟ ﱡﻈ ‪‬ﻬ ‪‬ﺮ ﰱ ﺳﺎِﺋ ِﺮ‬ ‫ﺠ ‪‬ﻤ ‪‬ﻌ ﹸﺔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬‬ ‫ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﭘﻨﺞ ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺻﻠﻮﺓ ﻭﺳﻄﻰ ﳕﺎﺯ ﻇﻬﺮ ﺍﺳﺖ ﻭ ﺩﺭﺭﻭﺍﻳﺖ ﺷﺸﻢ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪» :‬ﺍِﻧ‪‬ﻬﺎ ﺍﹾﻟ ‪‬‬ ‫ﺍ ﹾﻟﺎﹶﺳ‪‬ﺎ ِﻡ« ﺁﻥ ﺭﻭﺯ ﲨﻌﻪ ﳕﺎﺯ ﲨﻌﻪ ﻭ ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﺩﻳﮕﺮ ﳕﺎﺯ ﻇﻬﺮ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﺭﻭﺍﻳﺖ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺻ‪‬ﻠﻮ ﹸﺓ ﺍﻟﹾﻮ‪‬ﺳ‪‬ﻄﻰ ﻫِـ ‪‬ﻰ‬ ‫ﺍﻟﹾﻮ‪‬ﺳ‪‬ﻄﻰ ِﻣ ‪‬ﻦ ﺻ‪‬ﻠﻮ ِﺓ ﺍﻟﻨ‪‬ﻬﺎ ِﺭ ‪‬ﻭ ِﻫ ‪‬ﻰ ﺍﻟ ﱡﻈ ‪‬ﻬ ‪‬ﺮ‪ «...‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﻠﺖ ﺗﺴﻤﻴﻪ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺭﻭﺯ ﺳﻪ ﳕﺎﺯ ﻭﺍﺟﺐ ﺍﺳﺖ ﻭ ﳕﺎﺯ ﻇﻬﺮ ﺩﺭ ﻭﺳﻂ ﺁ‪‬ﺎﺳﺖ‪ .‬ﻭ ﺍﺯ ﲨﻠﻪ » ‪‬ﻋ ‪‬ﻦ ﺍﹶﰉ‬ ‫ﺖ ﺍﹶﺑﺎﻋ‪‬ﺒ‪‬ﺪِﺍﻟﻠﱠ ِﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻳ‪‬ﻘﹸﻮ ﹸﻝ‪ :‬ﺻ‪‬ﻠﻮ ﹸﺓ ﺍﻟﹾﻮ‪‬ﺳ‪‬ﻄﻰ ﺻ‪‬ﻠﻮ ﹸﺓ ﺍﻟ ﱡﻈ ‪‬ﻬ ِﺮ ﻭ ِﻫ ‪‬ﻰ ﹶﺍﻭ‪ ‬ﹸﻝ ﺻ‪‬ﻼ ٍﺓ ﹶﺍ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﻠﱠ ‪‬ﻪ ﻋ‪‬ﻠﻰ ‪‬ﻧِﺒﻴ‪ِ ‬ﻪ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ«‪ «.‬ﺻﺎﺣﺐ ﻭﺳﺎﺋﻞ ﺩﺭ ﺫﻳـﻞ‬ ‫ﲑ ﻗﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺑ‪‬ﺼ ِ‬ ‫ﺭﻭﺍﻳﺎﺕ ﻓﺮﻣﻮﺩﻩ ﺭﻭﺍﻳﺎﺗﻰ ﻛﻪ ﺍﺷﻌﺎﺭ ﺩﺍﺭﺩ ﺑﻪ ﺍﻳﻨﻜﻪ ﺻﻠﻮﺓ ﻭﺳﻄﻰ ﳕﺎﺯ ﻋﺼﺮ ﺍﺳﺖ ﳏﻤﻮﻝ ﺑﺮ ﺗﻘﻴﻪ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻃﱪﺳﻰ ﺷﺶ ﻗﻮﻝ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ‪ :‬ﳕﺎﺯ ﻇﻬﺮ‪ ،‬ﳕﺎﺯ ﻋﺼﺮ‪ ،‬ﳕﺎﺯ ﻣﻐﺮﺏ‪ ،‬ﳕﺎﺯ ﻋﺸﺎﺀ‪ ،‬ﳕﺎﺯ ﺻﺒﺢ‪ ،‬ﻳﻜﻰ ﺍﺯ ﳕﺎﺯﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻛﻪ ﺗﻌﻴﲔ ﻧﺸﺪﻩ ﺗﺎ ﺑﻪ ﳘﻪ ﺁ‪‬ﺎ ﳏﺎﻓﻈﺖ ﻛﻨﻨﺪ‪.‬‬ ‫ﻭﱃ ﻣﺮﺣﻮﻡ ﻃﱪﺳﻰ ﻗﻮﻝ ﺍﻭﻝ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺁﻥ ﺍﺯ ﺍﺑﻮﺟﻌﻔﺮ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺮﻭﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺧﺘﻴﺎﺭ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺍﺑﻮﺳﻌﻴﺪ ﺧﺪﺭﻯ‪ ...‬ﻭ ﻗﻮﻝ‬ ‫ﺍﺑﻮﺣﻨﻴﻔﻪ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﺳﺖ‪ .‬ﻭ ﺭﻭﺍﻳﱴ ﻛﻪ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪ ﺑﻌﺾ ﺯﻳﺪﻳﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻋﻠﺖ ﺗﻮﺻﻴﻪ ﳕﺎﺯ ﻇﻬﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﻗﺖ ﻛﺜﺮﺕ ﻣﺸﻐﻠﻪ ﻭﺍﻗﻊ ﺷﺪﻩ‪ ،‬ﻣﺴﻠﻤﺎﻥ ﻭﺍﻗﻌﻰ ﻛﻪ ﺑﻪ ﻛﺎﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻫﺮ ﺩﻭ ﺍﳘﻴﺖ ﻣﻰﺩﻫﺪ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﳕـﺎﺯ ﻭ‬ ‫ﻭﻗﺘﺶ ﻏﻠﻔﺖ ﻧﻜﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺳﻊ = ﺳ‪‬ﻌ‪‬ﺔ )ﺑﻪ ﻓﺘﺢ ﺱ‪،‬ﻉ( ﺑﻪ ﻣﻌﲎ ﻓﺮﺍﺧﻰ ﻭ ﮔﺴﺘﺮﺵ ﺍﺳﺖ ﺧﻮﺍﻩ ﺩﺭ ﻣﻜﺎﻥ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ .[٩٧:‬ﻭ ﺧﻮﺍﻩ ﺩﺭ ﺣﺎﻝ ﻣﺜﻞ ]ﻃﻼﻕ‪ .[٧:‬ﺗﺎ ﺁﻧﻜﻪ ﺩﺭ ﻭﺳﻌﺖ ﺯﻧﺪﮔﻰ ﻭ ﺛﺮﻭﲤﻨﺪ‬ ‫ﺍﺳﺖ ﺍﺯ ﺛﺮﻭﺕ ﺧﻮﻳﺶ ﺍﻧﻔﺎﻕ ﻛﻨﺪ‪ .‬ﻭ ﺧﻮﺍﻩ ﺩﺭ ﻓﻌﻞ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ .[١٥٦:‬ﻛﻪ ﺭﲪﺖ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﺴ ‪‬ﻊ ِﺳ ‪‬ﻌ ﹰﺔ« ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜﻞ » ‪‬ﻭ ِﺳ ِﻊ ﺍﻟﹾﻤ‪‬ﻜﺎ ﹸﻥ« ﻳﻌﲎ ﻣﮑﺎﻥ ﻭﺳﻴﻊ ﺷﺪ ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٥٥:‬ﺣﻜﻮﻣﺖ ﺧﺪﺍ ﺑﻪ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﻓﻌﻞ » ‪‬ﻭ ِﺳ ‪‬ﻊ ‪‬ﻳ ِ‬ ‫ﻭﺍﺳﻊ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺑﻪ ﻣﻌﲎ ﺻﺎﺣﺐ ﺳﻌﻪ ﺍﺳﺖ ﻳﻌﲎ ﻋﻠﻢ‪ ،‬ﻗﺪﺭﺕ ﺭﲪﺖ ﻭ ﻓﻀﻞ ﺍﻭ ﻭﺳﻴﻊ ﺍﺳﺖ‪.‬‬ ‫ﺁﻥ ﺩﺭ ﺁﻳﺎﺕ ﻧﻮﻋﹰﺎ ﺑﻪ ﻣﻌﲎ ﻭﺍ ِﺳ ‪‬ﻊ ﺍﹾﻟ ﹸﻘ ‪‬ﺪ ‪‬ﺭ ِﺓ ﻭ ﻭﺍ ِﺳ ‪‬ﻊ ﺍﹾﻟﺎِﺣﺎ ﹶﻃ ِﺔ ﺁﻣﺪﻩ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[١١٥:‬ﺑﻪ ﻫﺮ ﻛﺠﺎ ﺭﻭ ﻛﻨﻴﺪ ﺧﺪﺍ ﺩﺭ ﺁﳒﺎﺳﺖ ﺧﺪﺍ ﻭﺍﺳﻊ ﺍﻻﺣﺎﻃﻪ ﻭ ﺩﺍﻧﺎ ﺍﺳﺖ‪.‬‬ ‫]ﻧﻮﺭ‪ .[٣٢:‬ﺍﮔﺮ ﻓﻘﲑ ﺑﺎﺷﻨﺪ ﺧﺪﺍ ﺍﺯ ﻓﻀﻞ ﺧﻮﺩ ﰉ ﻧﻴﺎﺯﺷﺎﻥ ﻛﻨﺪ ﺧﺪﺍ ﻗﺎﺩﺭ ﻭ ﺩﺍﻧﺎ ﺍﺳﺖ‪.‬‬ ‫ﻣﻮﺳﻊ‪ :‬ﺛﺮﻭﲤﻨﺪ ﻭ ﺁﻧﻜﻪ ﺩﺭ ﻭﺳﻌﺖ ﻧﻌﻤﺖ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﹶﺍ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﺍﻳﺴﺎﻋ ﹰﺎ« ﻳﻌﲎ ﺻﺎﺣﺐ ﻭﺳﻌﺖ ﺷﺪ ]ﺑﻘﺮﻩ‪ .[٢٣٦:‬ﺑﻪ ﺁ‪‬ﺎ ﻣﺘﺎﻉ ﻭ ﻣﺎﻝ ﺩﻫﻴﺪ ﺛﺮﻭﲤﻨﺪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺧﻮﺩ ﻭ ﺗﻨﮕﺪﺳﺖ‬ ‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺧﻮﻳﺶ‪.‬‬ ‫* ]ﺫﺍﺭﻳﺎﺕ‪ .[٤٧:‬ﺍﻳﺴﺎﻉ ﺩﺭ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﻭﺳﻌﺖ ﻭ ﮔﺴﺘﺮﺵ ﺩﺍﺩﻥ ﺍﺳﺖ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺍﻧﺒﺴﺎﻁ ﺁﲰﺎﻥ ﺑﻠﻜﻪ ﺟﻬﺎﻥ ﺩﺍﺭﺩ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺍﻳﺪ« ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭﺳﻊ‪ :‬ﻃﺎﻗﺖ ﻭ ﺗﻮﺍﻧﺎﺋﻰ‪] .‬ﺑﻘﺮﻩ‪ .[٢٨٦:‬ﺧﺪﺍﻭﻧﺪ ﻫﻴﭻ ﻛﺲ ﺭﺍ ﺟﺰ ﺑﻪ ﻗﺪﺭ ﻗﺪﺭﺕ ﺗﻜﻠﻴﻒ ﳕﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻭ ﻳﻚ ﺍﺻﻞ ﻛﻠﻰ ﻭ ﻣﺼﺪﺭ‬ ‫ﻫﺰﺍﺭﺍﻥ ﻣﺴﺎﺋﻞ ﻓﺮﻋﻰ ﺍﺳﺖ‪ ،‬ﺩﻓﻌﻪ ﺩﻳﮕﺮ ﺑﻪ ﺗﻌﺒﲑ ]ﻃﻼﻕ‪ .[٧:‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺳﻖ = ]ﺍﻧﺸﻘﺎﻕ‪ .[١٩-١٧:‬ﻭ‪‬ﺳ‪‬ﻖ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻛﺮﺩﻥ ﺍﺳﺖ » ‪‬ﻭ ‪‬ﺳ ‪‬ﻖ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ :‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ« ﺭﺍﻏﺐ ﲨﻊ ﻛﺮﺩﻥ ﺷﻰﺀ ﻣﺘﻔﺮﻕ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺗﺴﺎﻕ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﺷﺪﻥ‬ ‫ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻳﻌﲎ‪ :‬ﻗﺴﻢ ﺑﻪ ﺗﺎﺭﻳﻜﻰ ﻭ ﺁﻧﭽﻪ ﲨﻊ ﻣﻰﻛﻨﺪ‪ ،‬ﻗﺴﻢ ﺑﻪ ﻣﺎﻩ ﺁﻧﮕﺎﻩ ﻛﻪ ﲨﻊ ﻭ ﺑﺪﺭ ﺷﻮﺩ ﻛﻪ ﺍﺯ ﺣﺎﱃ ﺑﻪ ﺣﺎﱃ ﺑﺎﻻ ﻣﻰﺭﻭﻳﺪ‪ .‬ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﺑﻪ ﺷﻜﻞ ﺳﻴﺎﻩ ﺩﺭ‬ ‫ﻣﻰﺁﻭﺭﺩ ﻭ ﻣﺎﻩ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﺰﺭﮒ ﺷﺪﻩ ﺑﻪ ﺻﻮﺭﺕ ﭼﻬﺎﺭﺩﻩ ﺷﺒﻪ ﻣﻰﺁﻳﺪ‪ .‬ﺁﻣﺪﻥ ﺷﺐ ﭘﺲ ﺍﺯ ﺷﻔﻖ ﺷﺎﻣﮕﺎﻫﻰ‪ ،‬ﺍﺣﺎﻃﻪ ﺗﺎﺭﻳﻜﻰ ﺑﺮ ﻣﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﺳﻌﺖ ﺗﺪﺭﳚﻰ ﻣﺎﻩ‪ ،‬ﺣﻜﺎﻳﺖ ﺍﺯ ﺗﻐﻴﲑ‬ ‫ﺍﺣﻮﺍﻝ ﻋﺎﱂ ﻭ ﺑﺸﺮ ﺩﺍﺭﺩ ﻭ ﺷﺎﻳﺪ ﺑﺪﺍﻥ ﻣﻨﺎﺳﺒﺖ ﺁﻣﺪﻩ »ﹶﻟ‪‬ﺘ ‪‬ﺮ ﹶﻛ‪‬ﺒﻦ‪ ‬ﻃﹶﺒ‪‬ﻘﹰﺎ ‪‬ﻋ ‪‬ﻦ ﹶﻃ ‪‬ﺒ ٍﻖ« ﺑﻘﻴ‪‬ﻪ ﻛﻼﻡ ﺩﺭ »ﻃﺒﻖ« ﺩﻳﺪﻩ ﺷﻮﺩ‪ ،‬ﺍﻳﻦ ﻟﻔﻆ ﺩﻭ ﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺏ« ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺗﻮﺻﻞ ﺍﺯ ﺭﻭﻯ ﺭﻏﺒﺖ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻭﺳﻴﻠﻪ ﻫﻢ ﻣﺼﺪﺭ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺍﺳﻢ ﻳﻌﲎ‬ ‫ﻭﺳﻞ = ]ﻣﺎﺋﺪﻩ‪ .[٣٥:‬ﻭﺳﻴﻠﻪ ﺑﻪ ﻣﻌﲎ ﺗﻘﺮﺏ ﻭ ﻧﺰﺩﻳﻜﻰ ﺍﺳﺖ » ‪‬ﻭ ‪‬ﺳ ﹶﻞ ِﺍﹶﻟ ‪‬ﻴ ِﻪ‪ :‬ﺗ ﹶﻘﺮ‪ ‬‬ ‫ﺁﻧﭽﻪ ﺑﺎ ﺁﻥ ﺗﻘﺮﺏ ﺣﺎﺻﻞ ﺷﻮﺩ‪ .‬ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭﻯ ﺍﺳﺖ ﻳﻌﲎ ﺍﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺑﻪ ﻭﻯ ﺗﻘﺮﺏ ﲜﻮﺋﻴﺪ‪ ،‬ﺷﺎﻳﺪ ﺗﻘﻮﻯ ﳘﺎﻥ ﺗﻘﺮﺏ ﺑﺎﺷﺪ ﺫﻳﻞ ﺁﻳﻪ » ‪‬ﻭ‬ ‫ﺟﺎﻫِﺪ‪‬ﻭﺍ ﰱ ﺳ‪‬ﺒﻴ ِﻠ ِﻪ ﹶﻟ ‪‬ﻌ ﻠﱠ ﹸﻜ ‪‬ﻢ ﺗ‪‬ﻔﹾ ِﻠﺤ‪‬ﻮ ﹶﻥ« ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻄﻠﻖ ﺗﻼﺵ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍﺳﺖ ﻭ ﺗﻘﻮﻯ ﻭ ﺗﻼﺵ ﻣﺼﺪﺍﻕ ﺍﺑﺘﻐﺎﺀ ﺗﻘﺮﺏ ﻭ ﻭﺳﻴﻠﻪﺍﻧﺪ‪.‬‬ ‫]ﺍﺳﺮﺍﺀ‪ .[٥٧:‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﺧﺪﺍ ﺑﺮﺍﻯ ﻣﻦ ﻭﺳﻴﻠﻪ ﲞﻮﺍﻫﻴﺪ‪.‬‬ ‫ﻑ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻙ ‪‬ﻣ ‪‬ﻨ ِﺰﹶﻟ ‪‬ﻪ ‪‬ﻭ ﺁِﺗ ِﻪ‬ ‫ﺁﻥ ﺩﺭﺟﻪ ﺍﻳﺴﺖ ﺩﺭ ‪‬ﺸﺖ ﻓﻘﻂ ﺑﻪ ﻳﻚ ﺑﻨﺪﻩ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﺍﻣﻴﺪﻭﺍﺭﻡ ﻣﻦ ﺍﻭ ﺑﺎﺷﻢ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ .١٠٤‬ﺩﺭ ﺩﻋﺎ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ‪‬ﺷﺮ‪ ‬‬ ‫ﺍﻟﹾﻮ‪‬ﺳﻴ ﹶﻠ ﹶﺔ«‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺳﻢ = ﻋﻼﻣﺖ ﮔﺬﺍﺷﱳ‪ .‬ﻭ ‪‬ﺳ ‪‬ﻢ ﺍﻟﺸ‪ ‬ﻰ َﺀ ﻭ‪‬ﺳ‪‬ﻤﹰﺎ« ﻳﻌﲎ ﺍﻭ ﺭﺍ ﻋﻼﻣﺖ ﮔﺬﺍﺭﻯ ﻛﺮﺩ ﻭ ﻋﻼﻣﺖ ﺭﺍ ﺳِﻤ‪‬ﺔ ﮔﻮﻳﻨﺪ ]ﻗﻠﻢ‪ .[١٦:‬ﺣﺘﻤﺎ ﺑﺮ ﺑﻴﲎ ﺍﻭ ﻋﻼﻣﺖ ﻭ ﺩﺍﻍ ﺫﻟﺖ ﻣﻰ‪‬ﻴﻢ‪ .‬ﺭﺟﻮﻉ‬ ‫ﺷﻮﺩ ﺑﻪ »ﺧﺮﻃﻮﻡ«‪.‬‬ ‫]ﺣﺠﺮ‪ .[٧٥:‬ﻣﺘﻮﺳﻢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﻼﻣﺖ ﻧﮕﺎﻩ ﻛﻨﺪﻭ ﺍﺯ ﺁﻥ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﭘﻰ ﺑﱪﺩ ﻭ ﺗﻔﺮﺱ ﻛﻨﺪ ﻳﻌﲎ ﺩﺭ ﺁﻧﭽﻪ ﺍﺯ ﺍﻭﺿﺎﻉ ﻗﻮﻡ ﻟﻮﻁ ﻳﺎﺩ ﺷﺪ ﺩﺭﺳﻬﺎ ﻭ ﻋﱪ‪‬ﺎﺳﺖ ﺑﻪ ﺍﻫﻞ‬ ‫ﺤ ‪‬ﻦ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮ‪‬ﺳ‪‬ﻤ‪‬ﻮ ﹶﻥ‪ «...‬ﺍﻟﺒﺘﻪ ﻣﺼﺪﺍﻕ ﻭﺍﻗﻌﻰ ﻭ ﺍﻭﱃ ﻣﺘﻮﲰﻮﻥ ﺁ‪‬ﺎ‬ ‫ﻓﺮﺍﺳﺖ ﻭ ﻋﺎﻗﻼﻥ‪ .‬ﺁ‪‬ﺎ ﻛﻪ ﺍﺯ ﭼﻴﺰﻯ ﺑﻪ ﭼﻴﺰﻯ ﭘﻰ ﻣﻰﺑﺮﻧﺪ ﺩﺭﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ »‪‬ﻧ ‪‬‬

‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﻛﺎﰱ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺎﰉ ﻣﻨﻌﻘﺪ ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﭘﻨﺞ ﺣﺪﻳﺚ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺿﻤﻦ ﻳﻜﻰ ﺍﺯ ﺁ‪‬ﺎ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻛـﻪ‪» :‬ﻗـﺎ ﹶﻝ‬ ‫ﷲ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ‪ «...‬ﺍﻳﻦ ﻣﺎﺩﻩ ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﷲ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺍﹶﺗ‪‬ﻘﹸﻮﺍ ﻓِﺮﺍ ‪‬ﺳ ﹶﺔ ﺍﻟﹾﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻓﹶﺄﻧ‪ ‬ﻪ ‪‬ﻳ ‪‬ﻨﻈﹸﺮ‪‬ﺑِﻨ‪‬ﻮﺭِﺍ ِ‬ ‫ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝﺍ ِ‬ ‫_______________________________________________‬ ‫ﻭﺳﻦ = ]ﺑﻘﺮﻩ‪ .[٢٥٥:‬ﺳﻨﻪ‪ ،‬ﻭﺳﻦ‪ ،‬ﻧﻌﺎﺱ ﻫﺮ ﺳﻪ ﺑﻪ ﻣﻌﲎ ﭼﺮﺕ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﺟﺰ ﺍﻭ ﻣﻌﺒﻮﺩﻯ ﻧﻴﺴﺖ ﻭ ﺯﻧﺪﻩ ﻭﻗﺎﺋﻢ ﺑﻪ ﺗﺪﺑﲑ ﻋﺎﱂ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﭼﺮﺗﻰ ﻭ ﺧﻮﺍﰉ ﳕﻰﮔﲑﺩ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﭼﻮﻥ ﺧﻮﺍﺏ ﺿﺮﺭﺵ ﺑﺮ ﻗﻴﻮﻣﻴﺖ ﺑﻴﺸﺘﺮ ﺍﺯ ﭼﺮﺕ ﺍﺳﺖ ﻣﻘﺘﻀﻰ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﻭﻝ ﭼﺮﺕ ﻧﻔﻰ ﺷﻮﺩ ﺁﻧﮕﺎﻩ ﺧﻮﺍﺏ‪ .‬ﻳﻌﲎ ﻧﻪ ﺁﻥ ﻋﺎﻣﻞ ﺿﻌﻴﻒ ﺧﺪﺍ ﺭﺍ ﻣﻰﮔﲑﺩ ﺗﺎ‬ ‫ﳐﺎﻟﻒ ﻗﻴﻮﻣﻴﺖ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﺁﻥ ﻋﺎﻣﻞ ﻗﻮﻯ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ( ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺳﻮﺱ = ﻭﺳﻮﺳﻪ ﺷﺪﻥ ﺑﻪ ﻣﻌﲎ ﺣﺪﻳﺚ ﻧﻔﺲ ﺍﺳﺖ ﻳﻌﲎ ﻛﻼﻣﻰ ﻛﻪ ﺩﺭ ﺑﺎﻃﻦ ﺍﻧﺴﺎﻥ ﻣﻰﺷﻮﺩ ﺧﻮﺍﻩ ﺍﺯ ﺷﻴﻄﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺍﺯﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﺳﻮﺳﻪ ﺑﺎ ﺻﺪﺍﻯ ﺁﻫﺴﺘﻪ‬ ‫ﺱِﺍﹶﻟ ‪‬ﻴ ِﻪ« ﻳﻌﲎ ﻣﻌﻨﺎ ﺭﺍ ﺑﺎ ﺻﻮﺕ ﺧﻔﻰ ﺑﻪ ﺍﻭ ﺍﻟﻘﺎﺀ ﻛﺮﺩ)ﳎﻤﻊ(‪.‬‬ ‫ﺱ ﹶﻟ ‪‬ﻪ« ﻳﻌﲎ ﻧﺼﻴﺤﺖ ﻭ ﺧﲑﺧﻮﺍﻫﻰ ﺑﻨﻈﺮ ﺍﻭ ﺁﻭﺭﺩﻭﱃ » ‪‬ﻭ ‪‬ﺳ ‪‬ﻮ ‪‬‬ ‫ﺑﻪ ﺳﻮﻯ ﭼﻴﺰﻯ ﺧﻮﺍﻧﺪﻥ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ‪ » .[٢٠:‬ﻭ ‪‬ﺳ ‪‬ﻮ ‪‬‬ ‫ﺷﻴﻄﺎﻥ ﺑﻪ ﺁﻥ ﺩﻭ ﻭﺳﻮﺳﻪ ﻛﺮﺩ ﺗﺎ ﺁﻧﭽﻪ ﺍﺯ ﻋﻮﺭﺗﺸﺎﻥ ﭘﻨﻬﺎﻥ ﺑﻮﺩ ﺑﺮ ﺁ‪‬ﺎ ﺁﺷﻜﺎﺭ ﻛﻨﺪ‪.‬‬ ‫]ﻕ‪ .[١٦:‬ﻣﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩﺍﱘ ﻭ ﻣﻰﺩﺍﻧﻴﻢ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﺎﻃﻨﺶ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ)ﺍﺯ ﺍﻓﻜﺎﺭﺵ ﺍﻃﻼﻉ ﺩﺍﺭﱘ(‬ ‫ﺨ ِﻔّ ِﻰ«‪.‬‬ ‫ﺕ ﺍ ﹾﻟ ‪‬‬ ‫ﺱ‪ :‬ﺍﹶﻟﺼ‪ ‬ﻮ ‪‬‬ ‫* ]ﻧﺎﺱ‪ ١:‬ﺗﺎ ‪ .[٦‬ﻭﺳﻮﺍﺱ ﺍﻓﻜﺎﺭ ﺑىﻔﺎﻳﺪﻩ ﻭ ﻣﻀﺮﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺫﻫﻦ ﺧﻄﻮﺭ ﻣﻰﻛﻨﺪ )ﺍﻓﻜﺎﺭﺑﺎﻃﻞ( ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩﻩ‪»:‬ﹶﺍﹾﻟ ‪‬ﻮ ‪‬ﺳ ‪‬ﻮ ‪‬ﺳ ﹸﺔ ‪‬ﻭ ﺍﻟﹾﻮ‪‬ﺳ‪‬ﻮﺍ ‪‬‬ ‫ﻳﻌﲎ ﺑﮕﻮ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺮﺩﻡ‪ ،‬ﻣﻌﺒﻮﺩ ﻣﺮﺩﻡ‪ ،‬ﺣﻜﻤﺮﺍﻥ ﻣﺮﺩﻡ‪) ،‬ﺁﺭﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﺪﺍﺳﺖ ﻣﻌﺒﻮﺩ ﺧﺪﺍﺳﺖ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﺧﺪﺍﺳﺖ( ﺍﺯ ﺿﺮﺭ ﻓﻜﺮ ﺑﺎﻃﻞ ﻭ ﳐﻔﻰ ﻛـﻪ ﺩﺭ‬ ‫ﺳﻴﻨﻪﻫﺎﻯ ﻣﺮﺩﻡ ﺳﺨﻦ ﻣىﮕﻮﻳﺪ‪ .‬ﻭ ﺁﻥ ﮔﺎﻫﻰ ﺍﺯ ﻃﺮﻑ ﺟﻦ ﻭ ﺷﻴﺎﻃﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻝ ﭘﻴﺪﺍ ﻣﻰﺷﻮﺩ ﻭ ﮔﺎﻫﻰ ﺍﺯ ﺟﺎﻧﺐ ﻣﺮﺩﻡ‪.‬‬ ‫ﺍﻓﻜﺎﺭ ﺑﺎﻃﻠﻪ ﻛﻪ ﻣﻨﺸﺄ ﻛﺎﺭﻫﺎﻯ ﺑﺎﻃﻞ ﻭﺣﺮﺍﻡ ﺍﻧﺪ ﮔﺎﻫﻰ ﺍﺯ ﺟﺎﻧﺐ ﺷﻴﺎﻃﲔ ﺑﻪ ﻗﻠﺐ ﺍﻟﻘﺎﺀ ﻣﻰﺷﻮﺩ ﻭ ﮔﺎﻫﻰ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻧﺎﭘﺎﻙ ﺩﺭﻫﺮ ﺻﻮﺭﺕ ﻓﻘﻂ ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﻪ ﺧﺪﺍ ﺍﺯ ﺷﺮ ﺁ‪‬ـﺎ‬ ‫ﻣﺼﻮﻥ ﻣﻴﺪﺍﺭﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﺖ« ﻳﻌﲎ ﺷﻴﺎﻃﲔ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺯﺩﻩ ﻣﻰﺷﻮﻧﺪ ﺗﺎ ﻣﻄﺮﻭﺩ ﮔﺮﺩﻧﺪ ﻭ ﺑـﺮﺍﻯ‬ ‫ﺐ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ﻭ‪‬ﺻ‪‬ﻮﺑ ﹰﺎ‪ :‬ﺩﺍﻡ ‪‬ﻭ ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺻ ‪‬‬ ‫ﻭﺻﺐ = ]ﺻﺎﻓﺎﺕ‪ .[٩-٨:‬ﻭ‪‬ﺻ‪‬ﻮﺏ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﻭ ﺩﻭﺍﻡ ﺍﺳﺖ » ‪‬ﻭ ‪‬‬ ‫ﺁ‪‬ﺎﺳﺖ ﻋﺬﺍﺏ ﺩﺍﺋﻢ‪] .‬ﳓﻞ‪ .[٥٢:‬ﺩﻳﻦ ﺑﻪ ﻣﻌﲎ ﻃﺎﻋﺖ ﻭ ﺑﻨﺪﮔﻰ ﺍﺳﺖ ﻳﻌﲎﺍﻃﺎﻋﺖ ﻭ ﺑﻨﺪﮔﻰ ﺑﻄﻮﺭ ﳘﻴﺸﻪ ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﻭ ﻧﺒﺎﻳﺪ ﺟﺰ ﺍﻭ ﺭﺍ ﺑﭙﺮﺳﺘﻴﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ‬ ‫ﺍﺳﺖ ﻣﻠﻚ ﺍﻭﺳﺖ ﻭ ﺑﻨﺪﮔﻰ ﳘﻴﺸﻪ ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﺁﻳﺎ ﺍﺯ ﻏﲑ ﺧﺪﺍ ﻣﻰﺗﺮﺳﻴﺪ ﻭ ﭘﺮﻫﻴﺰ ﻣﻰﻛﻨﻴﺪ؟! ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻄﺪﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫_______________________________________________‬ ‫ﺻ ‪‬ﺪ ﺍﻟﺸ‪ ‬ﻰ ُﺀ« ﻳﻌﲎ ﺛﺎﺑﺖ ﺷﺪ »ﻭ‪‬ﺻ‪‬ﺪ‪‬ﺑِﺎﻟﹾﻤ‪‬ﻜﺎ ِﻥ« ﻳﻌﲎ ﺩﺭ ﻣﻜﺎﻥ ﻣﻘﻴﻢ ﺷﺪ‪.‬‬ ‫ﺠ ‪‬ﻪ« ﻭ ﮔﻮﻳﻨﺪ» ‪‬ﻭ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺏ‪ :‬ﻧ ‪‬‬ ‫ﻭﺻﺪ = ]ﺑﻠﺪ‪ .[٢٠:‬ﻭﺻﺪ ﺑﻪ ﻣﻌﲎ ﺑﺎﻓﱳ ﻭ ﺛﺒﻮﺕ ﺁﻣﺪﻩ ﺍﺳﺖ » ‪‬ﻭﺻ‪‬ﺪ‪‬ﺍﻟﺜﱠ ‪‬ﻮ ‪‬‬ ‫ﺻ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ‪ :‬ﹶﺍ ﹾﻏ ﹶﻠ ﹾﻘ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ﹶﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ« ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻧﺎﺭ ﻣﺆﺻﺪﻩ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻥ ﺁﺗﺶ ﺑﺎﺷﺪ ﻳﻌﲎ‬ ‫ﺏ ﻭ‪‬ﺁ ‪‬‬ ‫ﺕ ﺍﻟﹾﺒﺎ ِ‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫ﺍﻳﺼﺎﺩ ﺭﺍ ﺑﺴﱳ ﺩﺭ ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻨﮕﻨﺎ ﻗﺮﺍﺭﺩﺍﺩﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﹶﺍ ‪‬ﻭ ‪‬‬ ‫ﺩﺭﺵ ﺑﺴﺘﻪ ﺷﺪﻩ ﺩﻳﮕﺮ ﳒﺎﺗﻰ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ ﻳﻌﲎ‪ :‬ﺁ‪‬ﺎ ﺍﻫﻞ ﺷﻮﻣﻰ ﻭ ﺷﻘﺎﻭﺗﻨﺪ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﺁﺗﺸﻰ ﺩﺭﺑﺴﺘﻪ‪.‬‬ ‫* ]ﻛﻬﻒ‪ .[١٨:‬ﺳﮕﺸﺎﻥ ﺑﺎﺯﻭﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺁﺳﺘﺎﻧﻪ ﺩﺭ ﮔﺸﻮﺩﻩ ﺑﻮﺩ »ﺍﹶﻟﹾﻮ‪‬ﺻﻴ ‪‬ﺪ‪ :‬ﺍﹶﻟﹾﻔِﻨﺎ ُﺀ«‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺻﻒ = ﺫﻛﺮ ﭼﮕﻮﻧﮕﻰ ﺷﻰﺀ )ﺫﻛﺮ ﺍﻭﺻﺎﻑ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﺷﻰﺀ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﺻﻒ ﺫﻛﺮ ﭼﻴﺰﻯ ﺍﺳﺖ ﺑﺎ ﺯﻳﻮﺭ ﻭ ﻧﻌﻤﺖ ﺁﻥ‪ ،‬ﺻﻔﺖ ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺷﻰﺀ ﺑﺮ ﺁﻥ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺘﻪ ﺍﺯ ﺯﻳﻮﺭ ﻭ ﻧﻌﻤﺖ‪ ...‬ﻭﺻﻒ ﮔﺎﻫﻰ ﺣﻖ ﻭ ﮔﺎﻫﻰ ﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻧﺒﻴﺎﺀ‪ .[١٨:‬ﻭﺍﻯ ﺑﺮ ﴰﺎ ﺍﺯ ﺁﻧﭽﻪ ﺗﻌﺮﻳﻒ ﻣﻰﻛﻨﻴﺪ‪ .‬ﻛﻔﺎﺭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺩﻧﻴﺎ ﰉ ﻫﺪﻑ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﻭ ﺁﻓﺮﻳﻨﺶ ﺁﻥ ﺑﺎﺯﻳﭽﻪ ﺍﺳﺖ ﺁﻳﻪ ﺩﺭ ﺭﺩ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪] :‬ﳓﻞ‪ .[٦٢:‬ﺯﺑﺎﻧﺸﺎﻥ‬ ‫ﺑﻪ ﺩﺭﻭﻍ ﺗﻌﺮﻳﻒ ﻣﻰﻛﻨﺪ ﻛﻪ ﭘﺎﺩﺍﺵ ﻧﻴﻚ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺍﺳﺖ‪.‬‬ ‫]ﺍﻧﻌﺎﻡ‪ .[١٠٠:‬ﺁ‪‬ﺎ ﺩﺭ ﻭﺻﻒ ﺧﺪﺍ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺧﺪﺍ ﺩﺍﺭﺍﻯ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﻮﺻﻴﻒ ﺩﺭﻭﻏﻰ ﺑﻮﺩ ﺧﺪﺍ ﺍﺯ ﺁﻧﭽﻪ ﺗﻮﺻﻴﻒ ﻣﻰﻛﻨﻨﺪ ﻣﱰﻩ ﻭ ﺑﺎﻻ ﺍﺳﺖ‪.‬‬ ‫ﺻ ِﻔ ِﻬ ‪‬ﻢ« ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺗﻮﺻﻴﻒ ﻭ ﲢﻠﻴﻞ ﻭ ﲢﺮﱘ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﺩﺭ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺧﺪﺍ ﻛﻴﻔﺮﺷﺎﻥ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﺻ ِﻔ ِﻬ ‪‬ﻢ« ﻳﺎ »ﺟ‪‬ﺰﺍ َﺀ ‪‬ﻭ ‪‬‬ ‫ﺻ ﹶﻔ ‪‬ﻬ ‪‬ﻢ« ﺩﺭ ﺗﻘﺪﻳﺮ »ِﺑ ‪‬ﻮ ‪‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ » .[١٣٩:‬ﻭ ‪‬‬ ‫_______________________________________________‬ ‫ﺨ ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺻ‪‬ﻮ ﹰﻻ« ﺧﱪ ﺑﻪ ﻣﻦ ﺭﺳﻴﺪ ﻭﺁﻥ ﺩﺭ ﻭﺍﻗﻊ ﻣﺘﺼﻞ ﺷﺪﻥ ﭼﻴﺰﻯ ﺑﻪ ﭼﻴﺰﻯ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ .[١٣٦:‬ﺁﻧﭽﻪ ﺑـﺮﺍﻯ‬ ‫ﺻ ﹶﻞ ﺍﹶﻟﱠﻰ ﺍ ﹾﻟ ‪‬‬ ‫ﻭﺻﻞ = ﻭﺻﻮﻝ ﺑﻪ ﻣﻌﲎ ﺭﺳﻴﺪﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ » ‪‬ﻭ ‪‬‬ ‫ﺑﺘﻬﺎﻳﺸﺎﻥ ﺍﺳﺖ ﺑﻪ ﺧﺪﺍ ﳕﻰﺭﺳﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺻﺮﻑ ﳕﻰﺷﻮﺩ ﻭﱃ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺧﺪﺍﺳﺖ ﺑﻪ ﺑﺘﻬﺎ ﻣﻰﺭﺳﺪ‪ .‬ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﺪﻋﺘﻬﺎﻯ ﻣﺸﺮﻛﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺻ ﹶﻠ ﹰﺔ‪ :‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ« ]ﺭﻋﺪ‪ .[٢١:‬ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ ﺑﻪ ﭘﻴﻮﺳﱳ ﺁﻥ ﻓﺮﻣﺎﻥ ﺩﺍﺩﻩ ﭘﻴﻮﺳﺘﻪ ﻣـﻰﺩﺍﺭﻧـﺪ ﻭ ﺍﺯ‬ ‫ﻼﻭ ِ‬ ‫ﺻﹰ‬ ‫ﺻ ﹶﻞ ﺍﻟﺸ‪ ‬ﻰ َﺀ« ﺑِﺎﻟﺸ‪ ‬ﻰ ِﺀ ‪‬ﻭ ‪‬‬ ‫ﻭﺻﻞ ﻣﺘﺼﻞ ﻛﺮﺩﻥ ﲨﻊ ﻛﺮﺩﻥ » ‪‬ﻭ ‪‬‬ ‫ﺧﺪﺍﻳﺸﺎﻥ ﻣﻰﺗﺮﺳﻨﺪ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[٢٧:‬ﻭ ﻗﻄﻊ ﻣﻰﻛﻨﻨﺪ ﺭﺷﺘﻪﺍﻯ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﺎﻥ ﺑﻪ ﭘﻴﻮﺳﱳ ﺁﻥ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﺯﻣﲔ ﻓﺴﺎﺩ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﻣﻌﲎ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻋﺎﻡ ﺍﺳﺖ ﻭ ﺻﻠﻪ ﺍﺭﺣﺎﻡ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ .[٩٠:‬ﻣﺮﺍﺩ ﺍﺯ »ﻳ‪‬ﺼِ ﻠﹸﻮ ﹶﻥ« ﻭﺟﻮﺩ ﻧﺴﺐ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﻓﻼﱏ ﺑﻪ ﻓﻼﱏ ﻣﺘﺼﻞ ﺍﺳﺖ ﻳﻌﲎ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻧﺴﱮ ﻳﺎ ﻣﺼﺎﻫﺮﺗﻰ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻧﺴﺐ ﺑﻪ ﻗـﻮﻣﻰ‬ ‫ﻣﻰﺭﺳﻨﺪ ﻛﻪ ﻣﻴﺎﻥ ﴰﺎ ﻭ ﺁﻧﺎﻥ ﭘﻴﻤﺎﱏ ﻫﺴﺖ‪.‬‬ ‫* ]ﻗﺼﺺ‪ .[٥١:‬ﺗﻮﺻﻴﻞ ﺑﺮﺍﻯ ﻛﺜﺮﺕ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺳﺨﻨﺎﻥ ﺭﺍ ﭘﺸﺖ ﺳﺮﻫﻢ )ﻭ ﺑﻌﻀﻰ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺑﻌﻀﻰ( ﺑﻪ ﺁ‪‬ﺎ ﺭﺳﺎﻧﺪﱘ ﺗﺎ ﭘﻨﺪ ﮔﲑﻧﺪ‪.‬‬ ‫_______________________________________________‬

‫ﻭﺻﻰ = ﻣﺘﺼﻞ ﺷﺪﻥ ﻭ ﻣﺘﺼﻞ ﻛﺮﺩﻥ‪ .‬ﺍﻳﺼﺎﺀ ﻭ ﺗﻮﺻﻴﻪ ﺑﻪ ﻣﻌﲎ ﺳﻔﺎﺭﺵ ﻭ ﺩﺳﺘﻮﺭ ﺍﺳﺖ‪ .‬ﻭﺻﻴﺖ ﺍﺳﻢ ﺍﺳﺖ ﺍﺯ ﺍﻳﺼﺎﺀ‪ .‬ﻭ ﮔﺎﻫﻰ ﺑﻪ ﭼﻴﺰ ﻭﺻﻴﺖ ﺷﺪﻩ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﺑﻪ ﻗﻮﱃ‬ ‫ﻭﺻﻴﺖ ﺭﺍ ﺍﺯ ﺁﻥ ﻭﺻﻴﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻮﺻﻰ ﻛﺎﺭﺵ ﺭﺍ ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﻭﺻﻰ ﻣﺘﺼﻞ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﻛﺎﺭﻫﺎﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﺑﻌﺪﺍﺯ ﻣﺮﮒ ﻣﺘﺼﻞ ﻣﻰﻛﻨﺪ ﻭﱃ ﺍﻳﻦ ﺭﺍﺟﻊ‬ ‫ﺑﻪ ﻭﺻﻴﺖ ﻣﻴﺖ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﺻﻰ‪ ،‬ﺍﻳﺼﺎﺀ‪ ،‬ﺍﻣﺮ ﻭﻋﻬﺪ ﳘﻪ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﻧﺪ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[١٣٢:‬ﺗﻮﺻﻴﻪ ﻛﺮﺩﻥ ﺁﻥ ﺩﻳﻦ ﻭ ﻛﻠﻤﻪ ﺗﻮﺣﻴﺪ ﺭﺍ »ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻳﻌﻘﻮﺏ« ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺶ‪.‬‬ ‫]ﻣﺮﱘ‪ .[٣١:‬ﻣﺮﺍ ﺗﺎ ﺯﻧﺪﻩﺍﻡ ﺑﻪ ﳕﺎﺯ ﻭ ﺯﻛﻮﻩ ﺍﻣﺮ ﻛﺮﺩ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[١٨٠:‬ﻣﺮﺍﺩ ﺍﺯ ﻭﺻﻴﺖ ﳘﺎﻥ ﻭﺻﻴﺖ ﻣﻌﻤﻮﱃ ﺍﺳﺖ ﻭﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﻭﺟﻮﺏ ﻭﺻﻴﺖ ﺍﺳﺖ ﻭﱃ ﺑﺎ ﺍﺩﻟﻪ ﻗﻄﻌﻰ ﺛﺎﺑﺖ ﺷﺪ ﻛﻪ ﻭﺻﻴﺖ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﺭﺩ ﻣﺴﺘﺤﺐ ﺍﺳﺖ ﻧﻪ‬ ‫ﻭﺍﺟﺐ‪.‬‬ ‫]ﻳﺲ‪ .[٥٠:‬ﺗﻮﺻﻴﻪ ﺑﻪ ﻣﻌﲎ ﺳﻔﺎﺭﺵ ﻭ ﻭﺻﻴﺖ ﺍﺳﺖ‪.‬‬ ‫ﻣ‪‬ﻮﺍﺻﺎﺓ‪ :‬ﻭﺻﻴﺖ ﻛﺮﺩﻥ ﺑﻪ ﳘﺪﻳﮕﺮ ]ﻋﺼﺮ‪ .[٣:‬ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺍﻋﻤﺎﻝ ﻧﻴﻜﻮ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺍﻣﺮ ﺑﻪ ﺣﻖ ﻭ ﺍﻣﺮ ﺑﻪ ﺻﱪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺻﻴﻠﺔ = ]ﻣﺎﺋﺪﻩ‪ .[١٠٣:‬ﻭﺻﻴﻠﻪ ﻣﻮﻧﺚ ﻭﺻﻴﻞ ﺑﻪ ﻣﻌﲎ ﻭﺻﻞ ﻛﻨﻨﺪﻩ ﻳﺎ ﻭﺻﻞ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﺍﮔﺮ ﮔﻮﺳﻔﻨﺪ ﺑﭽ‪‬ﻪ ﻣﺎﺩﻩ ﻣﻰﺯﺍﻳﻴﺪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺮ ﻣﻰﺩﺍﺷﺘﻨﺪ ﻭ ﺍﮔﺮ ﻧـﺮ‬ ‫ﻣﻰﺯﺍﻳﻴﺪ ﺑﺮﺍﻯ ﺧﺪﺍﻳﺎﻥ ﺫﺑﺢ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺩﺭ ﻳﻜﺪﻓﻌﻪ ﻫﻢ ﺑﭽﻪ ﻧﺮ ﻭ ﻫﻢ ﻣﺎﺩﻩ ﻣﻰﺯﺍﻳﻴﺪ ﻣﻰﮔﻔﺘﻨﺪ ﻣﺎﺩﻩ ﺑﻪ ﺑﺮﺍﺩﺭﺵ ﻭﺻﻞ ﺷﺪﻩ ﺩﻳﮕﺮ ﺑﭽﻪ ﻧﺮ ﺭﺍ ﺑﺮﺍﻯ ﺧﺪﺍﻳﺎﻥ ﺫﺑﺢ ﳕﻰﻛﺮﺩﻧﺪ‬ ‫ﺍﻳﻨﻜﺎﺭ ﺍﺯ ﺑﺪﻋﺘﻬﺎﻯ ﺁﻧﺎﻥ ﺑﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻨﺴﻮﺥ ﻛﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻭﺻﻴﻞ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﻮﺻﻮﻝ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﲝﲑﻩ ‪ -‬ﺣﺎﻡ«‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﺿﻊ = ﮔﺬﺍﺷﱳ‪ .‬ﻣﺜﻞ ﮔﺬﺍﺷﱳ ﺑﺎﺭ ﺑﻪ ﺯﻣﲔ‪] .‬ﺣﺞ‪ .[٢:‬ﻫﺮ ﺑﺎﺭﺩﺍﺭ ﺑﺎﺭﺵ ﺭﺍ ﻣﻰﮔﺬﺍﺭﺩ‪] .‬ﺭﲪﻦ‪.[١٠:‬ﻣﺮﺍﺩ ﺍﺯ ﻭﺿﻊ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺍﳚﺎﺩ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٦:‬ﻛﻪ ﺑﻪ‬ ‫ﻣﻌﲎ ﺍﺣﺪﺍﺙ ﻭ ﺳﺎﺧﺘﻪ ﺷﺪﻥ ﺍﺳﺖ‪.‬‬ ‫*]ﺗﻮﺑﻪ‪ .[٤٧:‬ﺍﻳﻀﺎﻉ ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﺩﺭ ﺳﲑ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺳﺮﻋﺖ ﻭﺿﻊ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﻣﻨﺎﻓﻘﺎﻥ ﺑﺎ ﴰﺎ ﺑﻪ ﺟﻨﮓ ﺧﺎﺭﺝ ﻣﻰﺷﺪﻧﺪ ﺟﺰ ﺗﺒﺎﻫﻰ ﳕﻰﺍﻓﺰﻭﺩﻧﺪ‬ ‫ﻭ ﺑﻪ ﺳﺮﻋﺖ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﻣﻨﺎﺯﻋﻪ ﻭ ﺳﺴﱴ ﻣﻰﺍﻓﻜﻨﺪﻧﺪ ﻭ ﺑﻪ ﴰﺎ ﻓﺘﻨﻪ ﺁﺭﺯﻭ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻣﻮﺿﻊ‪ :‬ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﻭ ﺍﺳﻢ ﻣﻜﺎﻥ ﺍﺳﺖ ]ﻧﺴﺎﺀ‪ .[٤٦:‬ﺍﺯ ﺁﻧﺎﻧﻜﻪ ﻳﻬﻮﺩﻯ ﺷﺪﻧﺪ ﻛﻠﻤﺎﺕ ﺭﺍ ﺍﺯ ﻣﻮﺍﺿﻊ ﺧﻮﺩ ﻛﻨﺎﺭ ﻭ ﻣﻨﺤﺮﻑ ﻣﻰﻛﻨﻨﺪﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﺮﻑ ‪ -‬ﲢﺮﻳﻒ«‬ ‫* ]ﻏﺎﺷﻴﻪ‪ .[١٤-١٣:‬ﺩﺭ ﺁﻥ ‪‬ﺸﺖ ﺳﺮﻳﺮﻫﺎﱙ ﺍﺳﺖ ﺑﺎﻻ ﺭﻓﺘﻪ ﻭ ﻗﺪﺣﻬﺎﱙ ﺍﺳﺖ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ )ﺩﺭﻛﻨﺎﺭ ﭼﺸﻤﻪﻫﺎ ﻭ ﳓﻮ ﺁﻥ (‬ ‫_______________________________________________‬ ‫ﻭﺿﻦ = ]ﻭﺍﻗﻌﺔ‪ [١٥-١٣:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﺿﻦ ﺑﺎﻓﱳ ﺯﺭﻩ ﺍﺳﺖ ﻭﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ‪‬ﺮ ﺑﺎﻓﱳ ﳏﻜﻢ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺑﺎﻓﱳ ﻣﺘﺪﺍﺧﻞ ﺍﺳﺖ ﻣﺜﻞ ﺯﺭﻩ ﻛﻪ ﺣﻠﻘﻪﻫﺎ ﺑﻪ‬ ‫ﺿ ‪‬ﻮ‪‬ﻧ ٍﺔ« ﲣﺘﻬﺎﱙ ﺍﺳﺖ ﻣﺘﺼﻞ ﺑﻪ ﻫﻢ‪ .‬ﻭ ﺷﺎﻳﺪ ﺭﺩﻳﻒ ﻫﻢ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪ .‬ﻳﻌﲎ‪ :‬ﲨﺎﻋﺖ ﻛﺜﲑﻯ ﺍﺳﺖ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ ﻭ ﻛﻤﻰ ﺍﺯ ﺁﺧﺮ ﻣﺎﻧﺪﻩﻫﺎ‪،‬‬ ‫ﳘﺪﻳﮕﺮ ﻣﺘﺪﺍﺧﻞ ﺍﻧﺪ ﻋﻠﻰ ﻫﺬﺍ » ‪‬ﺳ ‪‬ﺮ ٍﺭ ‪‬ﻣ ‪‬ﻮ ‪‬‬ ‫ﺁ‪‬ﺎ ﺑﺮ ﻛﺮﺳﻴﻬﺎﻯ ﺭﺩﻳﻒ ﻫﻢ ﻳﺎ ﻣﺘﺼﻞ ‪‬ﻢ ﻧﺸﺴﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻃﺆ = ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﻭﻃﺆ ﺯﻳﺮﭘﺎ ﮔﺬﺍﺷﱳ ﻭ ﻗﺪﻡ ‪‬ﺎﺩﻥ ﺍﺳﺖ‪ » .‬ﻭ ِﻃ ﹶﺌ ‪‬ﻪ ِﺑ ِﺮ ‪‬ﺟ ِﻠ ِﻪ‪ :‬ﻋ‪‬ﻼ ‪‬ﻩ ﺑِﻬﺎ ﻭﺩﺍ ‪‬ﺳ ‪‬ﻪ« ‪] .‬ﺗﻮﺑﻪ‪ .[١٢٠:‬ﻣﻮﻃﺌﹰﺎ ﺯﻣﲔ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺯﻳﺮﭘﺎ ﻣﻰﻣﺎﻧﺪ‪ .‬ﻳﻌﲎ ﻗﺪﻡ ﳕﻰ‪‬ﻨﺪ ﻭ‬ ‫ﻭﺍﺭﺩ ﳕﻰﺷﻮﻧﺪ ﺑﻪ ﺯﻣﻴﻨﻴﻜﻪ ﻛﻔﺎﺭ ﺭﺍ ﺧﺸﻤﮕﲔ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﺩﴰﲎ ﺑﻪ ﻣﻘﺼﻮﺩﻯ ﳕﻰﺭﺳﻨﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﻪ ﺁ‪‬ﺎ ﻋﻤﻞ ﺻﺎﱀ ﻧﻮﺷﺘﻪ ﻣﻰﺷﻮﺩ ]ﺍﺣﺰﺍﺏ‪ .[٢٧:‬ﻭ ﺯﻣﻴﲎ ﻛﻪ ﺑﻪ ﺁﻥ ﻗﺪﻡ‬ ‫ﻧﻨﻬﺎﺩﻳﺪ‪.‬‬ ‫ﻣ‪‬ﻮﺍﻃﺎﺓ‪ :‬ﺑﻪ ﻣﻌﲎ ﺗﻮﺍﻓﻖ ﻭ ﺑﺮﺍﺑﺮﻯ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ .[٣٧:‬ﻳﻌﲎ‪ :‬ﻣﺎﻩ ﺣﺮﺍﻡ ﺭﺍ ﺳﺎﱃ ﺣﻼﻝ ﻭ ﺳﺎﱃ ﺣﺮﺍﻡ ﻣﻰﻛﻨﻨﺪ ﺗﺎ ﻣﻮﺍﻓﻖ ﻭ ﺑﺮﺍﺑﺮ ﻛﻨﻨﺪ ﺑﺎ ﻋﺪﺩﻳﻜﻪ ﺧﺪﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﺰ‪‬ﻣﻞ‪ .[٦:‬ﻋﺒﺎﺩﺕ ﺷﺐ ﳏﻜﻢﺗﺮ ﺍﺳﺖ ﺩﺭ ﻗﺪﻡ ﮔﺬﺍﺷﱳ ﺑﻪ ﻋﺒﺎﺩﺕ ﺧﺪﺍ )ﻳﺎ ﳏﻜﻤﺘﺮ ﺍﺳﺖ ﺩﺭ ﺛﺒﺎﺕ ﻗﺪﻡ( ﻭ ﻗﻮﻯﺗﺮ ﺍﺳﺖ ﺍﺯ ﳊﺎﻅ ﮔﻔﺘﺎﺭ ﺩﺭ ﺣﻀﻮﺭ ﻗﻠﺐ ﻭ ﺗﻮﺟﻪ‪ ،‬ﺭﺟﻮﻉ‬ ‫ﺷﻮﺩ ﺑﻪ »ﻧﺸﺎﺀ«‬ ‫_______________________________________________‬ ‫ﻭﻃﺮ = )ﺑﻪ ﻓﺘﺢ ﻭ‪ ،‬ﻁ( ﺣﺎﺟﺖ‪ .‬ﺭﺍﻏﺐ ﺣﺎﺟﺖ ﻣﻬﻢ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ :‬ﺍﺯ ﺁﻥ ﻓﻌﻞ ﺑﻨﺎﺀ ﳕﻰﺷﻮﺩ ﲨﻊ ﺁﻥ ﺍﻭﻃﺎﺭ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ ‪ .[٣٧:‬ﺩﺭ ﳎﻤﻊ ﺍﺯﺧﻠﻴﻞ‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﻃﺮ ﻫﺮ ﺣﺎﺟﱴ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺭﺍ ﺩﺭ ﺁﻥ ﻗﺼﺪﻯ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﺷﺨﺺ ﺑﻪ ﺁﻥ ﻗﺼﺪ ﺭﺳﻴﺪ ﮔﻮﻳﻨﺪ»ﻗﹶﻀﻰ ﺣﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ ﻭﺍﺭﺑﻪ«‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ »ﻗﹶﻀﻰ ﺯ‪‬ﻳ‪‬ﺪ‪‬ﻣِﻨ‪‬ﻬﺎ ‪‬ﻭ ﻃﹶﺮﹰﺍ« ﺁﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﺯﻳﺪ ﺯﻳﻨﺐ ﺭﺍ ﻃﻼﻕ ﺩﺍﺩ ﻭ ﻧﻈﺮﺵ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺮﻳﺪ ﻭ ﺩﻳﮕﺮ ﺣﺎﺟﱴ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺑﺮﺍﻳﺶ ﳕﺎﻧﺪ ﻳﻌﲎ ﭘﺲ ﺍﺯ ﺁﻥ ﺯﻳﻨﺐ ﺭﺍ ﺑﻪ ﺗﻮ )ﺍﻯ ﺭﺳﻮﻝ ﺧﺪﺍ( ﺗﺰﻭﻳﺞ ﻛﺮﺩﱘ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ‬ ‫ﺑﻪ »ﺯﻳﺪ«‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﻃﹾﻦ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﺍﻗﺎﻣﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻫﺴﺖ » ‪‬ﻭ ﹶﻃ ‪‬ﻦ ﺑِﺎﻟﹾﻤ‪‬ﻜﺎ ِﻥ ﻭ‪‬ﻃﹾﻨﹰﺎ‪ :‬ﺃﹶﻗﺎ ‪‬ﻡ« ﻭﻃﻦ )ﺑﻪ ﻓﺘﺢ ﻭ ‪ -‬ﻁ( ﳏﻞ ﺍﻗﺎﻣﺖ ﺍﻧﺴﺎﻥ ﻭ ﻣﻘﺮ ﺍﻧﺴﺎﻥ‪ ،‬ﻭ ﻫﺮ ﻣﻜﺎﻧﻴﻜﻪ ﺍﻧﺴﺎﻥ‬ ‫ﺑﺮﺍﻯ ﻛﺎﺭﻯ ﺩﺭ ﺁﻥ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﻣﻮﺍﻃﻦ ﻣﻰﺑﺎﺷﺪ ]ﺗﻮﺑﻪ‪ .[٢٥:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻮﺍﻃﻦ ﻣﺸﺎﻫﺪ ﻭ ﻣﻮﺍﻗﻒ ﺟﻨﮕﻬﺎﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﴰﺎ ﺭﺍ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺿﻊ ﳐﺼﻮﺻﺎ ﺩﺭ ﺭﻭﺯ‬ ‫ﺣﻨﲔ )ﺟﻨﮓ ﻣﻌﺮﻭﻑ ﺣﻨﲔ( ﻳﺎﺭﻯ ﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ »ﻭﻃﻦ« ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺣﺮ ﻋﺎﻣﻠﻰ ﺭﲪﻪ ﺍﷲ ﺩﺭ ﻣﻘﺪﻣﻪ ﻛﺘﺎﺏ ﺍﻣﻞ ﺍﻵﻣﻞ ﻧﻮﺷﺘﻪ‪ :‬ﺧﻮﺍﺳﺘﻴﻢ ﺍﻭﻝ ﺣﺎﻻﺕ ﻋﻠﻤﺎﺀ ﺟﺒﻞ ﻋﺎﻣﻞ ﺭﺍ ﺑﻨﻮﻳﺴﻴﻢ ﺯﻳﺮﺍ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪» :‬ﺣﺐ‬ ‫ﺍﻟﻮﻃﻦ ﻣﻦ ﺍﻻﳝﺎﻥ« ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬

‫ﺿ ٍﺮ«‪ ...‬ﻭﱃ ﻭﻋﻴﺪ ﻓﻘﻂ ﺩﺭ ﻭﻋﺪﻩ ﺷﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﻓﻌﻞ ﺁﻥ »ﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻳﻌﺎﺩﹰﺍ«ﺍﺳﺖ‪.‬‬ ‫ﻭﻋﺪ = ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﻋﺪ ﺩﺭ ﻭﻋﺪﻩ ﺧﲑ ﻭﺷﺮ ﻫﺮ ﺩﻭ ﺑﻜﺎﺭ ﺭﻭﺩ ﮔﻮﻳﻨﺪ‪ » :‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ِﺑ ‪‬ﻨ ﹾﻔ ٍﻊ ‪‬ﻭ ‪‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﻟﻴﻞ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ‪] .‬ﺍﺳﺮﺍﺀ‪ .[١٠٨:‬ﺍﻳﻦ »ﻭﻋﺪ« ﺩﺭ ﺧﲑ ﺍﺳﺖ ]ﻫﻮﺩ‪ .[٦٥:‬ﺍﻳﻦ »ﻭﻋﺪ« ﺩﺭ ﺷﺮ ﻭ ﺍﺷﺎﺭﻩ ﺑﻮﻋﺪﻩ ﻋﺬﺍﺏ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﻗﻮﻡ ﺻﺎﱀ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﺍﻳﻀﺎ ]ﺍﻋﺮﺍﻑ‪ .[٤٤:‬ﻓﻌﻞ ﺍﻭﻝ ﺩﺭ ﻭﻋﺪﻩ ﺧﲑ ﻭﺩﻭﻡ ﺩﺭ ﻭﻋﺪﻩ ﺷﺮ ﻭﻋﺬﺍﺏ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻀﺎﺁﻳﻪ ]ﻕ‪ .[١٤:‬ﻭ ]ﻕ‪ .[٢٨:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﺷﺮ ﻭ ﻋﺬﺍﺏ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫* ﻣﻮﺍﻋﺪﻩ‪ :‬ﻫﻢ ﺑﺮﺍﻯ ﻣﻔﺮﺩ ﺑﺎﺷﺪ ﻭ ﻫﻢ ﺑﲔ ﺍﻻﺛﻨﲔ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٥١:‬ﻣﻮﺍﻋﺪﻩ ﺩﺭ ﺁﻳﻪ ﺑﲔ ﺍﻻﺛﻨﲔ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﻭﻋﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ‬ ‫ﻣﻮﺳﻰ ﭼﻬﻞ ﺷﺐ ﺭﺍ ﻭﻋﺪﻩ ﻛﺮﺩﱘ ﻛﻪ ﺩﺭ ﻣﻴﻘﺎﺕ ﺑﺎﺷﺪ ﻭ ﺍﻟﻮﺍﺡ ﺗﻮﺭﺍﺕ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻛﻨﺪ‪ ،‬ﺳﭙﺲ ﴰﺎ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﺍﺧﺬ ﻛﺮﺩﻳﺪ‪.‬‬ ‫* ﺗ‪‬ﻮﻋ‪‬ﺪﻭ ﺍِﻧ‪‬ﻌﺎﺩ‪ :‬ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﺳﺖ ﺑﻪ ﻗﻮﱃ ﺗﻮﺍﻋﺪ ﺩﺭ ﺧﲑ ﻭ ﺍﺗﻌﺎﺩ ﺩﺭ ﺷﺮ ﺍﺳﺖ‪] .‬ﺍﻧﻔﺎﻝ‪ .[٤٢:‬ﺍﮔﺮ ﺑﺎ ﳘﺪﻳﮕﺮ ﻭﻋﺪﻩ ﻛﺮﺩﻩ ﺑﻮﺩﻳﺪ ﺩﺭ ﻭﻋﺪﻩ ﺍﺧﺘﻼﻑ ﻣﻰﻛﺮﺩﻳﺪ‪.‬‬ ‫ﺠ ‪‬ﻦ« ]ﺍﻋﺮﺍﻑ‪ .[٨٦:‬ﻧﻨﺸﻴﻨﻴﺪ ﺩﺭ ﻫﺮ ﺭﺍﻫﻰ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﻣﻰﺗﺮﺳﺎﻧﻴﺪ ﻭﺍﺯ ﺭﺍﻩ ﺧﺪﺍ‬ ‫ﺴ‪‬‬ ‫ﺍﻳﻌﺎﺩ‪ :‬ﻇﺎﻫﺮﺍ ﺩﺭ ﺷﺮ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ﺍﻳﻌﺎﺩﹰﺍ ‪‬ﺗ ‪‬ﻬﺪ‪ ‬ﺩ ‪‬ﻩ« ﻳﻌﲎ ﺍﻭ ﺭﺍ ‪‬ﺪﻳﺪ ﻛﺮﺩ »ﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ﺍﻟ ِ‬ ‫ﺑﺎﺯ ﻣﻰﺩﺍﺭﻳﺪ‪ .‬ﻇﺎﻫﺮ ﺍﻥ ﺍﺳﺖ ﻛﻪ ﻗﻮﻡ ﺷﻌﻴﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺳﺮﺍﻩ ﻣﺆﻣﻨﺎﻥ ﻣﻰﻧﺸﺴﺘﻪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ‪‬ﺪﻳﺪ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫***‬ ‫ﻣ‪‬ﻮ‪‬ﻋِﺪ‪) :‬ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭ ﻛﺴﺮ ﻋﲔ( ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺑﻪ ﻣﻌﲎ ﻭﻋﺪ ﻭ ﺍﺳﻢ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺍﺳﺖ ﻣﺜﻞ ]ﻃﻪ‪ .[٨٧-٨٦:‬ﺩﺭ ﻭﻋﺪﻩ ﻭ ﻋﻬﺪ ﻣﻦ ﲣﻠﻒ ﻛﺮﺩﻳﺪ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ‬ ‫ﻭﻋﺪﻩ ﺗﻮ ﺭﺍ ﲣﻠﻒ ﻧﻜﺮﺩﱘ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻣﻮﻋﺪﺓ‪.‬‬ ‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ .[١٧:‬ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺍﺯ ﺩﺳﺘﻪﻫﺎﻯ ﻛﻔﺮ ﺑﻪ ﺁﻥ ﻛﻔﺮ ﻭﺭﺯﺩ ﻭﻋﺪﻩ ﮔﺎﻩ ﻭ ﻣﻜﺎﻥ ﺍﻭ ﺁﺗﺶ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ .[٨١:‬ﻣﺮﺍﺩ ﺯﻣﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﻣﻴﻌﺎﺩ‪ :‬ﻣﻮﺍﻋﺪﻩ‪ .‬ﻭﻋﺪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻴﻌﺎﺩ ﺑﻪ ﻣﻌﲎ ﻭﻋﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻣﻴﻘﺎﺕ ﺑﻪ ﻣﻌﲎ ﻭﻗﺖ‪ .‬ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﻣﻮﺍﻋﺪﻩ ﻭ ﻭﻗﺖ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪] .‬ﺭﻋﺪ‪ .[٣١:‬ﺧﺪﺍﻭﻧـﺪ ﺑـﻪ‬ ‫ﻭﻋﺪﻩﺍﺵ ﲣﻠﻒ ﳕﻰﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻋﻆ = ﺍﻧﺪﺭﺯ ﺩﺍﺩﻥ‪ .‬ﻋِﻈﹶﺔ ﻭ ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔ ﺍﺳﻢ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪] .‬ﻟﻘﻤﺎﻥ‪ .[١٣:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻟﻘﻤﺎﻥ ﺑﻪ ﻭﻗﺖ ﭘﻨﺪ ﺑﻪ ﭘﺴﺮﺵ ﮔﻔﺖ‪ :‬ﭘﺴﺮﻣﻬﺮﺑﺎﱎ ﺑﻪ ﺧﺪﺍ ﳘﺘﺎ ﻭ ﺷﺮﻳﻚ ﻗـﺮﺍﺭ ﻧـﺪﻩ‪] .‬ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ‪ .[١٣٨:‬ﺍﻳﻦ ﺗﺒﻠﻴﻎ ﻭ ﻫﺪﺍﻳﱴ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻭ ﭘﻨﺪﻯ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺘﻘﲔ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻋﻰ = ﺣﻔﻆ‪ .‬ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﺣﺪﻳﺚ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑﺁﻥ‪] .‬ﺣﺎﻗﺔ‪ .[١٢:‬ﻳﻌﲎ‪ :‬ﺗﺎ ﻏﺮﻕ ﻗﻮﻡ ﻧﻮﺡ ﻭ ﳒﺎﺕ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﭘﻨﺪﻯ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻭ ﺗﺎ ﺁﻥ ﺭﺍ ﮔﻮﺷـﻰ ﻛـﻪ ﺣـﺎﻓﻆ‬ ‫ﻣﺴﻤﻮﻋﺎﺕ ﺧﻮﻳﺶ ﺍﺳﺖ ﺑﺸﻨﻮﺩ ﻭ ﺣﻔﻆ ﻛﻨﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﭼﻨﺪ ﺣﺪﻳﺚ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﮔﻔﺖ‪» :‬ﺍﹶﻟﻠﹼ ‪‬ﻬﻢ‪ ‬ﺍﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ﹸﺍ ﹸﺫ ﹶﻥ‬ ‫‪‬ﻋ ِﻠ ٍﻰ« ﺧﺪﺍﻳﺎ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺍﺫﻥ ﻭ ﺍﻋﻴﻪ ﮔﺮﺩﺍﻥ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ‪ :‬ﭘﺲ ﺍﺯ ﺁﻥ ﺩﻋﺎ ﻫﺮ ﭼﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺷﻨﻴﺪﻡ ﺍﺯ ﻳﺎﺩ ﻧﱪﺩﻡ ﺍﻳﻦ‬ ‫ﺣﺪﻳﺚ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻃﱪﺳﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﻭ ﺣﺪﻳﺚ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻌﺎﺀ‪ :‬ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺣﻔﻆ ﻭ ﲨﻊ ﻛﺮﺩﻥ ﺍﺳﺖ ]ﻣﻌﺎﺭﺝ‪ .[١٨-١٧:‬ﺁﺗﺶ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﻣﻰﺧﻮﺍﻧﺪ ﺁﻧﻜﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺣﻖ ﭘﺸﺖ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﳕﻮﺩﻩ ﻭ ﻣﺎﻝ ﺭﺍ ﲨﻊ ﻭ ﺫﺧﲑﻩ‬ ‫ﻉ« ﻳﻌﲎ ﻣﺘﺎﻉ ﺭﺍ ﺩﺭ ﻇﺮﰱ ﮔﺬﺍﺷﺖ ﻭ ﺫﺧﲑﻩ ﻛﺮﺩ‪ ،‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ]ﺗﻮﺑﻪ‪ .[٣٤:‬ﺍﺳﺖ‪.‬‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ»ﺍﹶﻭ‪‬ﻋ‪‬ﻰ ﺍﻟﹾﻤ‪‬ﺘﺎ ‪‬‬ ‫ﻭﻋﺎﺀ‪ :‬ﻇﺮﻑ‪ .‬ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻣﺎﻝ ﺩﺭ ﻇﺮﻑ ﲨﻊ ﻭ ﺣﻔﻆ ﻣﻰﺷﻮﺩ ﺑﻪ ﺳﻴﻨﻪ ﺍﻧﺴﺎﻥ ﮔﻮﻳﻨﺪ‪»:‬ﻭِﻋﺎ ُﺀ ِﻋ ﹾﻠ ِﻤ ِﻪ ‪‬ﻭ ﻋ‪‬ﻘﻴ ‪‬ﺪِﺗ ِﻪ« ﻳﻌﲎ ﺳﻴﻨﻪﺍﺵ ﻇﺮﻑ ﺩﺍﻧﺶ ﻭ ﻋﻘﻴـﺪﻩ‬ ‫ﺍﻭﺳﺖ‪ ،‬ﲨﻊ ﺁﻥ ﺍﻭﻋﻴﻪ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[٧٦:‬ﭘﻴﺶ ﺍﺯ ﺗﻔﺘﻴﺶ ﻇﺮﻑ ﺑﺮﺍﺩﺭﺵ ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﻪ ﺗﻔﺘﻴﺶ ﻇﺮﻭﻑ ﺁ‪‬ﺎ ﺁﻧﮕﺎﻩ ﺳﺎﻗﻴﻪ ﺭﺍ ﺍﺯ ﻇﺮﻑ ﺑﺮﺍﺩﺭﺵ ﺑﲑﻭﻥ ﺁﻭﺭﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻓﺪ = ]ﻣﺮﱘ‪ .[٨٥:‬ﻭﻓﺪ ﺑﻪ ﻣﻌﲎ ﻭﺍﺭﺩ ﺷﺪﻥ ﺑﻪ ﳏﻀﺮ ﺣﻜﻤﺮﺍﻥ ﺑﺮﺍﻯ ﺍﺭﺳﺎﻝ ﭘﻴﺎﻡ ﻭ ﳓﻮ ﺁﻥ ﺍﺳﺖ ﺍﻳﻀﺎ ﻭﻓﺪ )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﲨﻊ ﻭﺍﻓﺪ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻭﺍﺭﺩ ﺷﻮﻧﺪﻩ‪ .‬ﻳﻌﲎ ﺭﻭﺯﻯ‬ ‫ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ ﺭﺍ ﲨﻊ ﻣﻰﻛﻨﻴﻢ ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻧﺪ ﺗﻘﺪﻳﺮ ﺁﻥ »ﻭﺍﻓِﺪﻳ ‪‬ﻦ ﺍِﻟﹶﻰ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ ِﻦ« ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻓﺮ = ﻛﺎﻣﻞ ﺷﺪﻥ ﻭ ﲤﺎﻡ ﺷﺪﻥ‪ .‬ﻣﺘﻌﺪﻯ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪ .[٦٣:‬ﺣﻘﺎ ﻛﻪ ﺟﻬﻨﻢ ﻛﻴﻔﺮ ﴰﺎﺳﺖ ﻛﻴﻔﺮ ﻛﺎﻣﻞ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ]ﻧﺒﺎﺀ‪ .[٢٦-٢١:‬ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻟﻔﻆ ﺑﻴﺶ ﺍﺯ ﻳﻚ‬ ‫ﻣﻮﺭﺩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻓﺾ = ]ﻣﻌﺎﺭﺝ‪ .[٤٣:‬ﻭ ﻓﺾ ﻭﺍﻳﻔﺎﺽ ﺑﻪ ﻣﻌﲎ ﺩﻭﻳﺪﻥ ﻭ ﺷﺘﺎﺏ ﺍﺳﺖ‪ .‬ﻧ‪‬ﺼ‪‬ﺐ )ﺑﺮﻭﺯﻥ ﻋ‪‬ﻨ‪‬ﻖ( ﺑﻪ ﻣﻌﲎ ﻋﻼﻣﺖ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺩﻳﺪﻥ ﺁﻥ ﺭﺍﻩ ﻣﻰﻳﺎﺑﺪ ﻳﻌﲎ ﺭﻭﺯﻯ ﺑﻪ ﻋﺠﻠﻪ ﺍﺯ‬ ‫ﻗﺒﻮﺭ ﺧﺎﺭﺝ ﺷﻮﻧﺪ ﮔﻮﱙ ﺑﻪ ﺳﻮﻯ ﻫﺪﻑ ﻭ ﻋﻼﻣﺖ ﺷﺘﺎﺏ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻫﺮ ﻛﺲ ﺑﻪ ﺳﺮﻧﻮﺷﺖ ﺧﻮﻳﺶ ﺭﻭﺍﻥ ﻭ ﺩﻭﺍﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﻓﹾﻖ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻣﻄﺎﺑﻘﺖ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺑﻪ ﻛﺴﺮ ﻭﺍﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﻧﺒﺎﺀ‪ .[٢٦-٢٥:‬ﻭﻓﺎﻕ ﻣﺼﺪﺭ ﺍﺯ ﺑﺮﺍﻯ ﻓﺎﻋﻞ ﺍﺳﺖ ﻳﻌﲎ »ﺟ‪‬ﺰﺍ ًﺀ ﻣ‪‬ﻮﺍﻓِﻘﹰﺎ« ﺁﺏ ﺟﻮﺷﺎﻥ ﻭ‬ ‫ﭼﺮﻙ ﻛﻴﻔﺮﻯ ﺍﺳﺖ ﻣﻮﺍﻓﻖ ﻭ ﺑﺮﺍﺑﺮ ﺍﻋﻤﺎﻟﺸﺎﻥ )ﻧﻌﻮﺫﺑﺎﷲ ﻣﻨﻬﻤﺎ( ]ﻧﺴﺎﺀ‪ .[٣٥:‬ﺗﻮﻓﻴﻖ ﺍﳚﺎﺩ ﻣﻮﺍﻓﻘﺖ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ ﻳﺎ ﭼﻴﺰﻫﺎ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺻﻼﺡ ﻧﻴﺰ ﻣﻌﲎ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻳﻌﲎ ﺍﮔﺮ ﺯﻥ ﻭﺷﻮﻫﺮ ﺧﻮﺍﺳﺘﺎﺭ ﺍﺻﻼﺡ ﺷﻮﻧﺪ ﺧﺪﺍ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻣﻮﺍﻓﻘﺖ ﺍﳚﺎﺩ ﻛﻨﺪ ﻭ ﺍﺻﻼﺡ ﳕﺎﻳﺪ‪.‬‬ ‫]ﻫﻮﺩ‪ .[٨٨:‬ﻳﻌﲎ ﺟﺰ ﺍﺻﻼﺡ ﻣﻘﺼﺪﻯ ﻧﺪﺍﺭﻡ ﺁﻧﭽﻪ ﺑﺘﻮﺍﱎ ﻭ ﺍﺻﻼﺡ ﻛﺮﺩﱎ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﻴﺎﺭﻯ ﺧﺪﺍ ﻣﺮﺍﺩ ﺍﺯ ﺗﻮﻓﻴﻖ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﻴﺎﻥ ﺁﻥ ﻗﻮﻡ ﻭ ﭘﺬﻳﺮﻓﱳ ﺣﻖ ﻣﻮﺍﻓﻘﺖ ﺍﳚﺎﺩ ﻛﻨﺪ‬ ‫ﻭ ﺗﻮﻓﻴﻖ ﺩﺭ ﺁﻳﻪ ﳘﺎﻥ ﺍﺻﻼﺡ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬

‫ﺖ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹶﻞ ‪‬ﻭ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺯ ﹶﻥ« ﭘﻴﻤﺎﻧﻪ ﻭ ﺗﻮﺯﻳﻦ ﺭﺍ ﲤﺎﻡ‬ ‫ﻭﰱ = ﻭ‪‬ﻓﺎﺀ ﻭ ﺍﻳﻔﺎﺀ ﺑﻪ ﻣﻌﲎ ﲤﺎﻡ ﻛﺮﺩﻥ ﺍﺳﺖ »ﻭ‪‬ﰱ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ِﻩ ‪‬ﻭ ﺃﹶﻭ‪‬ﰱ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ِﻩ« ﻳﻌﲎ ﭘﻴﻤﺎﻧﺶ ﺭﺍ ﺑﻪ ﺍﳒﺎﻡ ﺑﺮﺩ ﻭ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﺮﺩ‪» .‬ﺍﹶﻭ‪‬ﻓ ﹶﻔ ‪‬ﻴ ‪‬‬ ‫ﻭﻛﺎﻣﻞ ﻛﺮﺩﻡ‪ .‬ﻭﻓﺎﺀ ﺑﻪ ﻋﻬﺪ ﻭ ﺍﻳﻔﺎﺀ ﺑﻪ ﻋﻬﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﺪﻭﻥ ﻛﻢ ﻭﻛﺎﺳﺖ ﻣﻄﺎﺑﻖ ﻭﻋﺪﻩ ﺍﳒﺎﻡ ﺩﻫﻰ‪.‬‬ ‫‪‬ﻭﰱﹼ‪) :‬ﺑﻪ ﺿﻢ ﻭﺍﻭ ﻭ ﻛﺴﺮ ﻓﺎﺀ( ﲤﺎﻡ ﺑﻮﺩﻥ ﻭ ﺯﻳﺎﺩ ﺷﺪﻥ‪ .‬ﻭﰱﹼ )ﺑﻪ ﻓﺘﺢ ﻭﺍﻭ( ﺑﻪ ﻣﻌﲎ ﲤﺎﻡ ﺷﺪﻩ ﻭ ﻛﺎﻣﻞ ﺍﺳﺖ ﺍﻳﻀﺎ ﻭﺍﰱ‪.‬‬ ‫]ﻳﻮﺳﻒ‪ .[٥٩:‬ﺁﻳﺎ ﳕﻰﺑﻴﻨﻴﺪ ﻛﻪ ﻣﻦ ﭘﻴﻤﺎﻧﻪ ﺭﺍ ﻛﺎﻣﻞ ﻣﻰﺩﻫﻢ ﻭ ‪‬ﺘﺮﻳﻦ ﭘﺬﻳﺮﺍﱙ ﻛﻨﻨﺪﮔﺎﱎ‪.‬‬ ‫]ﺍﻧﻌﺎﻡ‪ .[١٥٢:‬ﻭ ﭼﻮﻥ ﺳﺨﻦ ﮔﻔﺘﻴﺪ ﺑﻪ ﻋﺪﺍﻟﺖ ﺳﺨﻦ ﮔﻮﻳﻴﺪ ﻭﻟﻮ ﺩﺭ ﺑﺎﺭﻩ ﺍﻗﺮﺑﺎﻯ ﺧﻮﻳﺶ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﭘﻴﻤﺎﻥ ﺧﺪﺍﻭﻓﺎ ﻛﻨﻴﺪ‪.‬‬ ‫ﺍﹶﻭ‪‬ﰱ‪ :‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﲤﺎﻣﺘﺮ‪] .‬ﳒﻢ‪ .[٤١-٤٠:‬ﺗﻼﺵ ﺍﻧﺴﺎﻥ ﺣﺘﻤﺎ ﺑﺰﻭﺩﻯ ﺩﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﺳﭙﺲ ﺑﺎ ﺁﻥ ﺗﻼﺵ ﻭ ﻛﺎﺭ ﳎﺎﺯﺍﺕ ﺷﻮﺩ ﺟﺰﺍﱙ ﻛﺎﻣﻠﺘﺮ‪.‬‬ ‫***‬ ‫ﺗﻮﻓﻴﻪ‪ :‬ﲤﺎﻡ ﺩﺍﺩﻥ ﺣﻖ ﺍﺳﺖ »ﻭ‪‬ﰱ ﻓﹸﻼﻧﹰﺎ ‪‬ﺣﻘﱠ ‪‬ﻪ ‪‬ﺗ ‪‬ﻮ ِﻓ‪‬ﻴ ﹰﺔ« ﻳﻌﲎ ﺣﻖ ﺍﻭ ﺭﺍ ﲤﺎﻡ ﻭ ﻛﻤﺎﻝ ﺩﺍﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٢٥:‬ﻫﺮ ﻧﻔﺲ ﺁﻧﭽﻪ ﻛﺮﺩﻩ ﲤﺎﻡ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﺁ‪‬ﺎ ﺩﺭ ﺑﺎﺭﻩ ﺭﺳﻴﺪﻥ ﺑﻪ ﲤﺎﻡ ﺣﻖ‬ ‫ﻣﻈﻠﻮﻡ ﳕﻰﺷﻮﻧﺪ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٨٥:‬ﺟﺰ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﭘﺎﺩﺍﺷﺘﺎﻥ ﺭﺍ ﺑﺎﻟﺘﻤﺎﻡ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻰﻳﺎﺑﻴﺪ‪.‬‬ ‫* ]ﳒﻢ‪ .[٣٧-٣٦:‬ﺁﻳﺎ ﺑﺎ ﺧﱪ ﻧﺸﺪﻩ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻧﺎﻣﻪﻫﺎﻯ ﻣﻮﺳﻰ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ؟ ﺍﺑﺮﺍﻫﻴﻤﻰ ﻛﻪ ﺁﻧﭽﻪ ﺍﺯ ﺣﻖ ﺧﺪﺍ ﺩﺭ ﻋﻬﺪﻩﺍﺵ ﺑﻮﺩ ﺑﻄﻮﺭ ﲤﺎﻡ ﺍﺩﺍ ﻛﺮﺩ ﻇﺎﻫﺮﺍ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻳﻪ‬ ‫]ﺑﻘﺮﻩ‪ .[١٢٤:‬ﻣﻰﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﺁﻥ ﺣﻀﺮﺕ »ﹶﺃ‪‬ﺗﻤ‪ ‬ﻬﻦ‪ «‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫***‬ ‫ﺗﻮ‪‬ﰱ‪ :‬ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻞ ﺑﻪ ﻣﻌﲎ ﺍﺧﺬ ﺑﻄﻮﺭ ﲤﺎﻡ ﻭ ﻛﻤﺎﻝ ﺍﺳﺖ »ﺍﹶﻟﺘ‪‬ﻮ‪‬ﰱ‪ :‬ﹶﺍ ‪‬ﺧ ﹸﺬ ﺍﻟﺸ‪ ‬ﻰﺀ ﻋ‪‬ﻠﹶﻰ ﺍﻟﺘ‪‬ﻤﺎ ِﻡ« ﺗﻮﰱ ﻭ ﺍﺳﺘﻴﻔﺎﺀ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺮﮒ ﻭﻓﺎﺕ ﮔﻔﺘﻪ‬ ‫ﺷﺪﻩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺑﻜﻠﻰ ﺍﺧﺬ ﺷﺪﻩ ﻭ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ]ﻧﺴﺎﺀ‪ .[١٥:‬ﺁ‪‬ﺎ ﺭﺍ ﺩﺭﺧﺎﻧﻪﻫﺎ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ ﺗﺎ ﻣﺮﮒ ﺁ‪‬ﺎ ﺭﺍ ﺑﮕﲑﺩ ﻭ ﲟﲑﻧﺪ‪.‬‬ ‫]ﻣﺎﺋﺪﻩ‪ .[١١٧:‬ﭼﻮﻥ ﻣﺮﺍ ﲟﲑﺍﻧﺪﻯ ﺧﻮﺩﺕ ﻣﺮﺍﻗﺐ ﺁ‪‬ﺎ ﺑﻮﺩﻯ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[٦٠:‬ﺩﺭ ﺍﻳﻦ ﻣﺎﻧﻨﺪ ﺁﻳﻪ ‪ ٤٢‬ﺳﻮﺭﻩ ﺯﻣﺮ ﺑﻪ ﺧﻮﺍﺑﻴﺪﻥ ﺗﻮﰱ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮﺍﺏ ﺭﻓﱳ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺍﻭ ﻣﺎﻧﻨﺪ ﻳﻚ‬ ‫ﻣﺮﺩﻩ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻳﻌﲎ ﺧﺪﺍ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﴰﺎ ﺭﺍ ﺩﺭ ﺷﺐ ﻣﻰ ﻣﲑﺍﻧﺪ ﻭ ﺑﻪ ﺧﻮﺍﺏ ﻣﻰﺑﺮﺩ ﻭ ﺩﺭ ﺭﻭﺯ ﺁﻧﭽﻪ ﻛﺮﺩﻩﺍﻳﺪ ﻣﻰﺩﺍﻧﺪ‪.‬‬ ‫* ]ﻣﻄﻔﹼﻔﲔ‪ .[٢:‬ﺁﻧﺎﻧﻜﻪ ﭼﻮﻥ ﺍﺯ ﻣﺮﺩﻡ ﭘﻴﻤﺎﻧﻪ ﻣﻰﮔﲑﻧﺪ ﲤﺎﻡ ﻣﻰﮔﲑﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻗﺐ = ﻭﻗﻮﺏ ﺑﻪ ﻣﻌﲎ ﺩﺧﻮﻝ ﺍﺳﺖ‪ .‬ﻭﻗﺐ )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻭ ﻭﻗﺒﻪ ﮔﻮﺩﺍﱃ ﺍﺳﺖ ﺩﺭ ﺳﻨﮓ ﻛﻪ ﺩﺭ ﺁﻥ ﺁﺏ ﲨﻊ ﻣﻰﺷﻮﺩ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﻗﺐ‬ ‫ﺴ ‪‬ﻖ« ﺳﺘﺎﻳﺶ ﺧﺪﺍ ﺭﺍ ﻫﺮ ﻭﻗﺖ ﻛﻪ ﺷﱮ ﺁﻳﺪ ﻭ ﻇﻠﻤﺘﺶ ﺷﺪﻳﺪ ﮔﺮﺩﺩ‪.‬‬ ‫ﺐ ﹶﻟ ‪‬ﻴﻞﹲ ‪‬ﻭ ﹶﻏ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪِﻟﻠﹼ ِﻪ ﻛﹸ ﻠﱠﻤﺎ ‪‬ﻭ ﹶﻗ ‪‬‬ ‫ﺩﺍﺧﻞ ﺷﻮﻧﺪ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٤٨‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﺍﹾﻟ ‪‬‬ ‫]ﻓﻠﻖ‪ .[٣-٢:‬ﺍﺯ ﺷﺮ ﺁﻧﭽﻪ ﺁﻓﺮﻳﺪﻩ ﻭ ﺍﺯ ﺷﺮ ﻏﺎﺳﻖ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺍﺧﻞ ﺷﻮﺩ ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ »ﻏﺴﻖ ‪ -‬ﻓﻠﻖ« ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﳎﻴﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺖ‪ :‬ﻣِﻘﹾﺪﺍﺭ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﺰ‪‬ﻣﺎ ِﻥ ﻣ‪ ‬ﹾﻔﺮ‪‬ﻭﺽ‪ِ ‬ﻟﺎﹶ ‪‬ﻣﺮٍﻣﺎ« ]ﺣﺠﺮ‪ .[٣٨-٣٧:‬ﮔﻔﺖ ﺗﻮ ﺍﺯ ﻣﻬﻠﺖ‬ ‫ﻭﻗﺖ = ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺯﻣﺎﻥ ﻛﻪ ﺑﺮﺍﻯ ﻛﺎﺭﻯ ﻣﻌﲔ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻓﻴﻮﻣﻰ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪ » :‬ﹶﺍ ﹾﻟ ‪‬ﻮ ﹾﻗ ‪‬‬ ‫ﺷﺪﮔﺎﱏ ﺗﺎ ﺭﻭﺯ ﻭﻗﺖ ﻣﻌﻠﻮﻡ ﻛﻪ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ‪.‬‬ ‫ﺖ« ﺩﺭﺍﺻﻞ ﺑﺎ ﻭﺍﻭ ﺍﺳﺖ ﺑﻪ ﺟﺎﻯ ﺍﻟﻒ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺗﻌﻴﲔ ﻭﻗﺖ ﻭ ﺑﻴﺎﻥ ﻭﻗﺖ ﺍﺳﺖ ﺩﺭ »ﺭﺳﻞ« ﺁﻳﻪ ﻓﻮﻕ ﺑﺮﺭﺳﻰ ﺷﺪﻩ ﻭ ﮔﻔﺘﻪﺍﱘ ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ‬ ‫* ]ﻣﺮﺳﻼﺕ‪» .[١٣-١١:‬ﹸﺍ ِﻗﺘ‪ ‬‬ ‫ﺍﺯ »ﺭﺳﻞ« ﺭﻫﺎ ﺷﺪﻩﻫﺎ ﻭ ﻓﺮﺳﺘﺎﺩﻩﻫﺎﻯ ﻋﺎﱂ ﺍﺳﺖ ﻧﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺁﻣﺪﻥ ﻗﻴﺎﻣﺖ ﻭﻗﺖ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﻣﺘﻮﻗﻒ ﺷﺪﻥ ﺁ‪‬ﺎﺳﺖ ﻳﻌﲎ‪ :‬ﺁﻥﮔﺎﻩ ﻛﻪ ﻓﺮﺳﺘﺎﺩﻩﻫﺎ ﻭ ﺭﻫﺎ ﺷﺪﻩﻫﺎ ﻣﻮﻗـﻮﺕ ﻭ‬ ‫ﻣﻌﲔﺍﻟﻮﻗﺖ ﮔﺮﺩﻧﺪ ﺑﺮﺍﻯ ﻣﺘﻮﻗﻒ ﺷﺪﻥ‪ .‬ﺑﺮﺍﻯ ﭼﻪ ﺭﻭﺯﻯ ﺁ‪‬ﺎ ﺑﺎ ﻣﺪﺕ ﺭﻫﺎ ﺷﺪﻩﺍﻧﺪ؟ ﺑﺮﺍﻯ ﺭﻭﺯ ﻓﺼﻞ ﻭ ﺟﺪﺍﱙ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ .[١٠٣:‬ﻛﺘﺎﺏ ﻛﻨﺎﻳﻪ ﺍﺯ ﻭﺟﻮﺏ ﻭ ﻣﻮﻗﻮﺕ ﺑﻪ ﻣﻌﲎ ﻭﻗﺘﺪﺍﺭ ﺍﺳﺖ ﻳﻌﲎ ﳕﺎﺯ ﺑﺮﺍﻯ ﻣﻮﻣﻨﺎﻥ ﻭﺍﺟﱮ ﺍﺳﺖ ﳏﺪﻭﺩﺍﻟﻮﻗﺖ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻭﻗﺎﺗﺶ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬ ‫ﻣﻴﻘﺎﺕ‪ :‬ﻭﻗﺖ ﻣﻌﲔ ﺑﺮﺍﻯ ﻛﺎﺭﻯ‪ .‬ﻭ ﻭﻋﺪﻩ ﺍﻗﺘﺪﺍﺭ ﻭ ﻧﻴﺰ ﻣﻜﺎﱏ ﻛﻪ ﻣﻌﲔ ﺷﺪﻩ ﺑﺮﺍﻯ ﻋﻤﻠﻰ ﻣﺜﻞ ﻣﻮﺍﻗﻴﺖ ﺣ‪‬ﺞ ﻛﻪ ﻣﻜﺎ‪‬ﺎﱙ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﺣﺮﺍﻡ ﺑﺴﱳ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻋﺒﺎﺭﺕ ﺭﺍﻏﺐ ﺩﺭ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﺧﲑ ﮔﻨﮓ ﺍﺳﺖ‪.‬‬ ‫ﲔ ﹶﻟ ‪‬ﻴ ﹶﻠ ﹰﺔ‪ «...‬ﻳﻌﲎ‪ :‬ﺑﻪ ﻣﻮﺳﻰ ﺳﻰ ﺷﺐ ﻭﻋﺪﻩ ﻛﺮﺩﱘ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﺩﻩ‬ ‫]ﺍﻋﺮﺍﻑ‪ .[١٤٢:‬ﻣﻴﻘﺎﺕ ﺩﺭﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻭﻋﺪﻩ ﻣﻌﲔ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﻭﻋ‪‬ﺪ‪‬ﻧﺎﻣ‪‬ﻮﺳﻰ ﺛﹶﻠﺜ ‪‬‬ ‫ﺷﺐ ﺍﲤﺎﻡ ﳕﻮﺩﱘ ﭘﺲ ﻭﻋﺪﻩ ﺍﻗﺘﺪﺍﺭ ﺧﺪﺍ ﭼﻬﻞ ﺷﺐ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻀﺎ ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٥٥:‬ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪.[٣٨:‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻧﺒﺎﺀ‪ .[١٧:‬ﻇﺎﻫﺮﺍ ﺑﻪ ﻣﻌﲎ ﻭﻗﺖ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺭﻭﺯ ﻓﺼﻞ ﻭﻗﺖ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﺴﺎﺏ ﺍﺳﺖ‪ .‬ﻳﺎ ﻭﻗﺖ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪﮔﻰ ﺍﻳﻦ ﻋﺎﱂ ﺍﺳﺖ‪.‬‬ ‫* ]ﺑﻘﺮﻩ‪ .[١٨٩:‬ﺍﺯ ﺗﻮ ﻫﻼﻝﻫﺎ ﭘﺮﺳﻨﺪ ﺑﮕﻮ ﺁ‪‬ﺎ )ﺑﺮﺍﻯ ﺭﻭﺷﻦ ﺷﺪﻥ( ﻭﻗﺖﻫﺎ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻭ ﺣﺞ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻗﺪ = ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪﻥ ﺁﺗﺶ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺍﻳﻘﺎﺩ ﺑﻪ ﻣﻌﲎ ﺍﻓﺮﻭﺧﱳ ﺁﻥ ﺍﺳﺖ‪] .‬ﻳﺲ‪ .[٨٠:‬ﺑﺮﺍﻯ ﴰﺎ ﺍﺯ ﺩﺭﺧﺖ ﺳﺒﺰ ﺁﺗﺸﻰ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﺁﺗﺶ ﻣﻰﻓﺮﻭﺯﻳﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ‬ ‫»ﺧﻀﺮ«‪] .‬ﻗﺼﺺ‪ .[٣٨:‬ﺍﻯ ﻫﺎﻣﺎﻥ ﺑﺮﺍﻯ ﻣﻦ ﺑﺮ ﮔﻞ ﺁﺗﺶ ﺑﻴﺎﻓﺮﻭﺯ ﻭ ﺁﺟﺮ ﺑﭙﺰ‪.‬‬ ‫ﺍﺳﺘﻴﻘﺎﺩ‪ :‬ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪﻥ ﻭ ﺍﻓﺮﻭﺧﱳ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[١٧:‬ﺣﻜﺎﻳﺖ ﺁ‪‬ﺎ ﺣﻜﺎﻳﺖ ﺁﻥ ﻛﺲ ﺍﺳﺖ ﻛﻪ ﺁﺗﺸﻰ ﺭﻭﺷﻦ ﻛﺮﺩ‪.‬‬ ‫ﻭ‪‬ﻗﹸﻮﺩ‪) :‬ﺑﻪ ﻓﺘﺢ ﻭﺍﻭ( ﻫﻴﺰﻡ ﻭ ﳓﻮ ﺁﻥ ﻛﻪ ﻭﺳﻴﻠﻪ ﺁﺗﺶ ﺍﻓﺮﻭﺯﻯ ﺍﺳﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٠:‬ﺁ‪‬ﺎ ﻫﻴﺰﻡ ﺁﺗﺶ ﺍﻧﺪ ]ﺑﻘﺮﻩ‪ .[٢٤:‬ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺁﺗﺸﻰ ﻛﻪ ﺧﻮﺭﺍﻙ ﻭ ﻫﻴﺰﻡ ﺁﻥ ﻣﺮﺩﻡ ﻭ‬ ‫ﺳﻨﮕﻬﺎﺍﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﺠﺮ«‪.‬‬ ‫ﻭ‪‬ﻗﻮﺩ )ﺑﻀﻢ ‪ -‬ﻭ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪﻥ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﺑﻜﺎﺭ ﻧﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫* ]ﳘﺰﻩ‪ .[٦:‬ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪ ﺧﺪﺍ‪.‬‬ ‫_______________________________________________‬

‫ﺱ‪ :‬ﹶﺍ ‪‬ﺳ ﹶﻘ ﹶﻄ ‪‬ﻪ« ﺧﻮﺍﺏ ﺍﻭ ﺭﺍ ﺳﺎﻗﻂ ﻛﺮﺩ »ﺷﺎﺓﹲ ﻣ‪‬ﻮ‪‬ﻗﹸﻮ ﹶﺫﺓﹲ« ﮔﻮﺳﻔﻨﺪﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﭼﻮﺏ ﻭ ﻏﲑﻩ ﺯﻳﺮ ﻛﺘﻚ ﻣﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺁﻥ‬ ‫ﻭﻗﺬ = ﺿﺮﺏ ﺷﺪﻳﺪ‪ .‬ﺍﺳﻘﺎﻁ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ » ‪‬ﻭ ﹶﻗ ﹶﺬ ‪‬ﻩ ﺍﻟﻨ‪‬ﻌﺎ ‪‬‬ ‫ﻣﻴﺘﻪ ﺍﺳﺖ ﻭ ﺣﺮﺍﻡ ]ﻣﺎﺋﺪﻩ‪ .[٣:‬ﻣﻨﺨﻨﻘﻪ ﺣﻴﻮﺍﱏ ﺧﻔﻪ ﺷﺪﻩ‪ .‬ﻳﻌﲎ ﺍﺯ ﲨﻠﻪ ﳏﺮﻣﺎﺕ ﻭ ﻣﻴﺘﻪ ﺣﻴﻮﺍﻥ ﺧﻔﻪ ﺷﺪﻩ ﻭ ﺣﻴﻮﺍﻥ ﺑﺎ ﻛﺘﻚ ﻣﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺟﺎﻫﻠﻴﺖ ﺣﻼﻝ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻗﺮ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﺛﻘﻞ ﺳﺎﻣﻌﻪ‪] .‬ﻓﺼ‪‬ﻠﺖ‪ .[٤٤:‬ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ ﺩﺭ ﮔﻮﺷﻬﺎﻳﺸﺎﻥ ﺳﻨﮕﻴﲎ ﻫﺴﺖ ‪ -‬ﮔﻮﺵ ﺑﺪﻫﻜﺎﺭ ﻧﺪﺍﺭﻧﺪ‪ -‬ﻗﺮﺁﻥ ﺑﺮﺁ‪‬ﺎﺳﺒﺐ ﻛﻮﺭﻯ ﺩﻝ ﺍﺳـﺖ‪.‬‬ ‫ﲔ ﺍِﻟﹼﺎﺧ‪‬ﺴﺎﺭ« ﻣﺮﺍﺩ ﺍﺯ ﻭﻗﺮ ﺛﻘﻞ ﻣﻌﻨﻮﻯ ﺍﺳﺖ‪.‬‬ ‫»ﻭ‪‬ﻻﻳ‪‬ﺰﻳ ‪‬ﺪ ﺍﻟﻈﹼﺎﻟِﻤ ‪‬‬ ‫ﻭﻗِﺮ )ﺑﺮﻭﺯﻥ ﺟﺴﺮ( ﺑﺎﺭ ﺳﻨﮕﲔ‪ .‬ﻳﺎ ﻣﻄﻠﻖ ﺑﺎﺭ‪ ،‬ﺩﺭ ﺻﺤﺎﺡ ﻣﻄﻠﻖ ﺑﺎﺭ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺮ ﺩﻭ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﻟﺒﺘﻪ ﺑﻪ ﺗﺮﺩﻳﺪ‪.‬‬ ‫]ﺫﺍﺭﻳﺎﺕ‪ .[٢-١:‬ﻣﺮﺍﺩ ﺍﺯ ﺣﺎﻣﻼﺕ ﺍﺑﺮﻫﺎﺳﺖ ﻭ ﻭﻗﺮ ﺑﺎﺭ ﺳﻨﮕﲔ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪ :‬ﻭﻗﺮ ﺍﻏﻠﺐ ﺩﺭ ﺑﺎﺭﻩ ﺍﺳﺘﺮ ﻭ ﺍﻻﻍ ﻭ ﻭﺳﻖ ﺩﺭ ﺑﺎﺭﻩ ﺷﺘﺮ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﻭﻗﺎﺭ‪ :‬ﻋﻈﻤﺖ‪ .‬ﺍﺳﻢ ﺍﺳﺖ ﺍﺯ ﺗﻮﻗﲑ ﺑﻪ ﻣﻌﲎ ﺗﻌﻈﻴﻢ ﻭ ﺁﻥ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﺍﺳﺖ )ﳎﻤﻊ( ]ﻧﻮﺡ‪» .[١٤-١٣:‬ﻭ‪‬ﻗﺎﺭﹰﺍ« ﻣﻔﻌﻮﻝ »‪‬ﺗﺮ‪‬ﺟ‪‬ﻮ ﹶﻥ« ﺍﺳﺖ ﻋﺪﻡ ﺭﺟﺎﺀ ﺩﺭ ﺟﺎﻯ ﻧﻔﻰ‬ ‫ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭼﻪ ﺷﺪﻩ ﲞﺪﺍ ﻋﻈﻤﺖ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻴﺪ ﻋﻈﻤﱴ ﻛﻪ ﺑﻪ ﺑﻨﺪﮔﻰ ﺍﻭ ﻭﺍ ﺩﺍﺭﺩ‪ -‬ﺣﺎﻝ ﺁﻧﻜﻪ ﴰﺎ ﺭﺍ ﻃﻮﺭ ﻃﻮﺭ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺍﺯ ﺧﺎﻙ‪ ،‬ﺍﺯ ﻧﻄﻔﻪ‪ ،‬ﺍﺯ ﻋﻠﻘﻪ‪ ،‬ﺍﺯ ﻣﻀﻐﻪ ﺁﻳﺎ ﺍﻳﻦ ﻃﻮﺭ‬ ‫ﺁﻓﺮﻳﺪﻥ ﺩﻟﻴﻞ ﻋﻈﻤﺖ ﻧﻴﺴﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻴﺪ؟‬ ‫* ]ﻓﺘﺢ‪ .[٩:‬ﺗﺎ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﻳﺎﺭﻯ ﻭ ﺗﻌﻈﻴﻢ ﻭ ﺗﺴﺒﻴﺢ ﻛﻨﻴﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻗﻊ = ﻭﻗﻮﻉ ﺑﻪ ﻣﻌﲎ ﺛﺒﻮﺕ ﻭ ﺳﻘﻮﻁ ﺍﺳﺖ‪ ،‬ﻭﺍﻗﻌﻪ ﺩﺭ ﺷﺪﺍﺋﺪ ﻭ ﻧﺎﮔﻮﺍﺭﻳﻬﺎ ﺑﻜﺎﺭ ﺭﻭﺩ)ﻣﻔﺮﺩﺍﺕ( ﺍﻳﻦ ﺩﻭ ﻣﻌﲎ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻧﻴﺰ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﻭﺟﻮﺏ ﻧﻴﺰ ﻣﻌﲎ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻫﺮ ﺳﻪ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ‪] .‬ﻧﺴﺎﺀ‪ .[١٠٠:‬ﻫﺮ ﻛﻪ ﺍﺯ ﺧﺎﻧﻪ ﺧﻮﺩ ﺩﺭ ﺣﺎﻝ ﻫﺠﺮﺕ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺧﺎﺭﺝ ﺷﻮﺩ‪ ،‬ﺳﭙﺲ ﻣﺮﮒ ﺍﻭ ﺭﺍ ﺩﺭﻳﺎﺑﺪ ﭘﺎﺩﺍﺵ‬ ‫ﺍﻭ ﺑﺮ ﺧﺪﺍ ﺣﺘﻤﻰ ﻭ ﺛﺎﺑﺖ ﺍﺳﺖ ‪.‬‬ ‫ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﭼﻮﻥ ﺁﻳﺎﺕ ﻫﺠﺮﺕ ﻧﺎﺯﻝ ﺷﺪ ﻣﺮﺩﻯ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻨﺎﻡ ﺟﻨﺪﺏ ﺑﻦ ﺿﻤﺮﻩ ﻛﻪ ﺩﺭ ﻣﻜﻪ ﺑﻮﺩ ﺁﻳﺎﺕ ﺭﺍ ﺷﻨﻴﺪﻩ‪ ،‬ﮔﻔﺖ‪ :‬ﲞﺪﺍ ﻣﻦ ﺍﺯ ﺁﻧﺎﻥ ﻧﻴﺴﺘﻢ ﻛﻪ ﻗـﺪﺭﺕ‬ ‫ﻣﻬﺎﺟﺮﺕ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻢ‪ ،‬ﺭﺍﻩ ﺭﺍ ﺑﻠﺪﻡ ﻭ ﺩﺭ ﺑﺪﻥ ﻧﲑﻭ ﺩﺍﺭﻡ‪ ،‬ﺑﺎ ﺁﻧﻜﻪ ﺑﻪ ﺷﺪﺕ ﻣﺮﻳﺾ ﺑﻮﺩ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺶ ﮔﻔﺖ‪:‬ﲞﺪﺍ ﻳﻜﺸﺐ ﻫﻢ ﺩﺭ ﻣﻜﻪ ﳔﻮﺍﻫﻢ ﻣﺎﻧﺪ ﻣﻰﺗﺮﺳـﻢ ﺩﺭ ﺁﻥ ﲟـﲑﻡ‬ ‫ﭘﺴﺮﺍﻧﺶ ﺍﻭ ﺭﺍ ﺑﺴﺮﻳﺮﻯ ﮔﺬﺍﺷﺘﻪ ﻭ ﺑﻪ ﺩﻭﺵ ﻛﺸﻴﺪﻧﺪ‪ ،‬ﭼﻮﻥ ﺑﻪ »ﺗﻨﻌﻴﻢ« ﺭﺳﻴﺪ ﻭﻓﺎﺕ ﻛﺮﺩ ﺁﻳﻪ‪ ،‬ﻓﻮﻕ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﺍﻭ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪.‬‬ ‫* ]ﳕﻞ‪ .[٨٥:‬ﻭﻋﺪﻩ ﻋﺬﺍﺏ ﺑﻪ ﺁ‪‬ﺎ ﺩﺭ ﺍﺛﺮ ﻇﻠﻤﺸﺎﻥ ﺛﺎﺑﺖ ﻭ ﺣﺘﻤﻰ ﮔﺮﺩﻳﺪ‪.‬‬ ‫* ]ﺣﺞ‪ .[٦٥:‬ﺁﲰﺎﻥ ﺭﺍ ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺯﻣﲔ ﺑﻴﻔﺘﺪ‪.‬‬ ‫* ]ﺣﺠﺮ‪» .[٢٩:‬ﻗﹶﻌ‪‬ﻮﺍ« ﻓﻌﻞ ﺍﻣﺮ ﲨﻊ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﺍﻭ ﺭﺍ ﭘﺮﺩﺍﺧﺘﻢ ﻭﺍﺯ ﺭﻭﺣﻢ ﺩﺭ ﺁﻥ ﺩﻣﻴﺪﻡ ﺳﺠﺪﻩ ﻛﻨﺎﻥ ﺑﺮﺍﻯ ﺍﻭ ﺑﻴﻔﺘﻴﺪ‪.‬‬ ‫* ]ﻭﺍﻗﻌﺔ‪ .[٢-١:‬ﻭﺍﻗﻌﻪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻣﻌﲎ ﺣﺎﺩﺛﻪ ﺷﺪﻳﺪ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺍﻃﻼﻕ ﺍﻳﻦ ﻟﻔﻆ ﺑﻪ ﻋﻠﺖ ﺛﺒﻮﺕ ﻭ ﺣﺘﻤﻰ ﺑﻮﺩﻥ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭﻗﻌﺔ ﺑﻪ ﻣﻌﲎ ﻭﻗﻮﻉ ﻭ ﻇﻬﻮﺭ ﻭ ﺁﻣﺪﻥ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺣﺎﺩﺛﻪ ﻣﻬﻴﺐ ﻭﺍﻗﻊ ﻭ ﺣﺎﺩﺙ ﺷﻮﺩ‪ .‬ﺩﺭ ﻭﻗﻮﻉ ﺁﻥ ﺩﺭﻭﻏﻰ ﻧﻴﺴﺖ‪.‬‬ ‫* ]ﻭﺍﻗﻌﺔ‪ .[٧٦-٧٥:‬ﻣﻮﺍﻗﻊ ﺑﻪ ﻣﻌﲎ ﻣﻮﺍﺿﻊ ﺍﺳﺖ ﻛﻪ ﳏﻞ ﺍﻳﺴﺘﺎﺩﻥ ﳒﻮﻡ ﺑﺎﺷﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﻣﻮﺍﺿﻊ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺍﮔﺮ ﺑﺪﺍﻧﻴﺪ ﺁﻥ ﺳﻮﮔﻨﺪ ﺑﺰﺭﮔﻰ ﺍﺳﺖ‪.‬‬ ‫* ]ﻛﻬﻒ‪ .[٥٣:‬ﻣﺮﺍﺩ ﺍﺯ »ﻣ‪‬ﻮﺍﻗِﻌ‪‬ﻮ ﹶﻥ« ﺳﺎﻗﻂ ﺷﻮﻧﺪﮔﺎﻧﻨﺪ ﻳﻌﲎ ﮔﻨﺎﻩ ﻛﺎﺭﺍﻥ ﺁﺗﺶ ﺭﺍ ﻣﻰﺑﻴﻨﻨﺪ ﻭ ﻳﻘﲔ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺧﻮﺍﻫﻨﺪ ﺍﻓﺘﺎﺩ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻗﻒ = ﺣﺒﺲ ﺷﺪﻥ ﻭ ﺣﺒﺲ ﻛﺮﺩﻥ ﻣﺘﻮﻗﻒ ﺷﺪﻥ ﻭ ﻣﺘﻮﻗﻒ ﻛﺮﺩﻥ‪ ،‬ﻭﻗﻒ ﺷﺮﻋﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺻﻞ ﭼﻴﺰﻯ ﺭﺍ ﺣﺒﺲ ﻭ ﻧﻔﻊ ﺁﻥ ﺭﺍ ﺁﺯﺍﺩ ﻣﻰﮔﺬﺍﺭﻧﺪ ]ﺻﺎﻓﺎﺕ‪ .[٢٤:‬ﺁ‪‬ﺎ ﺭﺍ‬ ‫ﺑﺎﺯﺩﺍﺭﻳﺪ ﻭ ﻣﺘﻮﻗﻒ ﻛﻨﻴﺪ ﻛﻪ ﺍﺯ ﺍﻋﻤﺎﻟﺸﺎﻥ ﻣﺴﺌﻮﻟﻨﺪ‪.‬‬ ‫ﻒ ﻓﹸﻼﻧ ﹰﺎ ﻋ‪‬ﻠﹶﻰ ﺍﻟﺸ‪ ‬ﻰ ِﺀ‪ِ:‬ﺍﻃﱠ ﹶﻠ ‪‬ﻌ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ« ﻳﻌﲎ‪ :‬ﺍﻯ ﻛﺎﺵ ﺑﺒﻴﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻣﺸﺮﻑ ﺷﺪﻧﺪ‬ ‫]ﺍﻧﻌﺎﻡ‪ .[٢٧:‬ﻭﻗﻒ ﭼﻮﻥ ﺑﺎ ﺣﺮﻑ ﻋﻠﻰ ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﺍﻃﻼﻉ ﺩﺍﺩﻥ ﺑﺎﺷﺪ » ‪‬ﻭ ﹶﻗ ‪‬‬ ‫ﻭ ﻣﻄﻠﻊ ﮔﺸﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ ﺍﻳﻜﺎﺵ ﺑﺪﻧﻴﺎ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﻣﻰﺷﺪﱘ‪.‬‬ ‫* ]ﺳﺒﺎﺀ‪ .[٣١:‬ﺍﻳﻜﺎﺵ ﻣﻰﺩﻳﺪﻯ ﺁﻧﻮﻗﺖ ﻛﻪ ﻇﺎﳌﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻗﻰ = ﻭﻗﺎﻳﻪ ﻭ ﻭﻗﺎﺀ ﺣﻔﻆ ﺷﻰﺀ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺍﺫﻳﺖ ﻭ ﺿﺮﺭ ﻣﻰﺭﺳﺎﻧﺪ )ﺭﺍﻏﺐ( ]ﻃﻮﺭ‪ .[٢٧:‬ﺧﺪﺍ ﺑﻪ ﻣﺎ ﻣﻨﺖ ﮔﺬﺍﺷﺖ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﻧﺎﻓﺬ ﺣﻔﻆ ﻛﺮﺩ ﻭ ﺩﺭ ﺍﻣﺎﻥ ﺩﺍﺷﺖ‪] .‬ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ‪ .[١٦:‬ﮔﻨﺎﻫﺎﻥ ﻣﺎ ﺭﺍ ﺑﻴﺎﻣﺮﺯ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺁﺗﺶ ﳏﻔﻮﻇﻤﺎﻥ ﻓﺮﻣﺎ ]ﺣﺸﺮ‪ .[٩:‬ﻫﺮ ﻛﻪ ﺍﺯ ﲞﻞ ﻧﻔﺴﺶ ﳏﻔﻮﻅ ﺷﻮﺩ ﺁ‪‬ﺎﺍﻧﺪ ﳒﺎﺕ ﻳﺎﻓﺘﮕﺎﻥ‪.‬‬ ‫***‬ ‫ﺗﻘﻮﻯ‪ :‬ﺍﺳﻢ ﺍﺳﺖ ﺍﺯ ﺍﺗﻘﺎﺀ ﻭ ﻫﺮ ﺩﻭﺑﻪ ﻣﻌﲎ ﺧﻮﺩ ﳏﻔﻮﻅ ﺩﺍﺷﱳ ﻭ ﭘﺮﻫﻴﺰ ﻛﺮﺩﻧﺴﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺗﻘﻮﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﻰﺀ ﳐﻮﻑ ﺩﺭ ﻭﻗﺎﻳﻪ ﻭ ﺣﻔﻆ ‪ -‬ﻗﺮﺍﺭ ﺩﻫﻴﻢ‬ ‫ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺗﻘﻮﻯ ﺍﺳﺖ ﺳﭙﺲ ﺧﻮﻑ ﺭﺍ ﺗﻘﻮﻯ ﻭ ﺗﻘﻮﻯ ﺭﺍ ﺧﻮﻑ ﮔﻮﻳﻨﺪ‪«...‬‬ ‫ﺗﻘﻮﻯ ﺩﺭ ﺍﺻﻞ ﻭ ﻗﻮﻯ ﺍﺳﺖ ﻭﺍﻭ ﺑﻪ ﺗﺎﺀ ﻋﻮﺽ ﺷﺪﻩ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[١٩٧:‬ﺗﻮﺷﻪ ﺑﺮﮔﲑﻳﺪ ‪‬ﺘﺮﻳﻦ ﺗﻮﺷﻪ ﭘﺮﻫﻴﺰ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺍﺳﺖ ﻭ ﻳﺎ ﭘﺮﻫﻴﺰ ﺍﺯ ﻋﺬﺍﺏ ﺧﺪﺍﺳﺖ ﺑﻪ ﻭﺳﻴﻠﻪ ﻓﻌﻞ‬ ‫ﻭﺍﺟﺒﺎﺕ ﻭ ﺗﺮﻙ ﳏﺮ‪‬ﻣﺎﺕ‪.‬‬ ‫]ﺍﻋﺮﺍﻑ‪ .[٣٥:‬ﺁﻧﻜﻪ ﺍﺯ ﺑﺪﻳﻬﺎ ﺑﭙﺮﻫﻴﺰﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺻﻼﺡ ﻛﻨﺪ ﺗﺮﺳﻰ ﺑﺮ ﺁ‪‬ﺎ ﻧﻴﺴﺖ ﻭ ﳏﺰﻭﻥ ﳕﻰﺷﻮﻧﺪ‪.‬‬ ‫ﻣﺘﻘﻰ ﻭ ﺗﻘﻰ‪ :‬ﻫﺮﺩﻭ ﺑﻪ ﻣﻌﲎ ﺗﻘﻮﻯ ﻛﺎﺭ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] .[١٧٧:‬ﻣﺮﱘ‪.[٦٣:‬‬ ‫ﻭﺍﻗﻰ‪ :‬ﻣﺼﻮﻥ ﺩﺍﺭﻧﺪﻩ ﻭ ﳏﻔﻮﻅ ﺩﺍﺭﻧﺪﻩ‪] .‬ﻏﺎﻓﺮ‪ .[٢١:‬ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﮔﻨﺎﻫﺎﻧﺸﺎﻥ ﮔﺮﻓﺖ‪ .‬ﻭ ﻛﺴﻰ ﻧﺒﻮﺩ ﻛﻪ ﺍﺯ ﻋﺬﺍﺏ ﺧﺪﺍ ﳏﻔﻮﻇﺸﺎﻥ ﺩﺍﺭﺩ‪.‬‬

‫ﺗﻘﺎﺓ‪ :‬ﺗﻘﺎﺓ ﻭ ﺗﻘﻮﻯ ﻫﺮﺩﻭ ﻳﻜﻰ ﺍﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٠٢:‬ﺍﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍ ﺣﻖ ﺗﺮﺳﻴﺪﻧﺶ‪.‬‬ ‫ﺍﺗﻘﻰ‪ :‬ﭘﺮﻫﻴﺰﮔﺎﺭﺗﺮ‪] .‬ﺣﺠﺮﺍﺕ‪.[١٣:‬‬ ‫ﺗﻘﻴﻪ‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٢٨:‬ﻳﻌﲎ ﻣﻮﻣﻨﺎﻥ ﺑﻪ ﺟﺎﻯ ﺍﻫﻞ ﺍﳝﺎﻥ‪ ،‬ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻧﺪ ﻭ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺻﺪﻳﻖ ﻭ ﺳﺮﭘﺮﺳﺖ ﺍﺧﺬ ﻧﻜﻨﻨﺪ‪ .‬ﻫﺮ ﻛﻪ ﺍﻳﻨﻜﺎﺭ ﻛﻨﺪ ﺭﺍﺑﻄﻪﺍﺵ ﺑﻄﻮﺭ‬ ‫ﻛﻠﻰ ﺍﺯ ﺧﺪﺍ ﻗﻄﻊ ﺷﺪﻩ‪ ،‬ﻣﮕﺮ ﺁﻧﻜﻪ ﺍﺯ ﺁ‪‬ﺎ ﭘﺮﻫﻴﺰ ﻭ ﺗﻘﻴﻪ ﻛﻨﺪ ﭘﺮﻫﻴﺰ ﲞﺼﻮﺻﻰ‪ ،‬ﺧﺪﺍﴰﺎﺭﺍ ﺍﺯ ﺧﻮﻳﺶ ﻣﻰﺗﺮﺳﺎﻧﺪ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺴﻮﻯ ﺍﻭﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺣﻜﻢ ﺍﻭﱃ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﻛﻔﺎﺭ ﺑﺮﻳﺪﻭ ﺑﻪ ﻣﻮﻣﻨﺎﻥ ﭘﻴﻮﺳﺖ ﻭ ﻧﺒﺎﻳﺪﺁ‪‬ﺎ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺖ ﻭﳏﺮﻡ ﺍﺳﺮﺍﺭ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﺁﻳﺎﺕ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١١٨:‬ﺩﺭ ﺍﻳﻦ ﻣﻄﻠﺐ‬ ‫ﺻﺮﻳﺢ ﺍﻧﺪ‪ .‬ﺣﻜﻢ ﺛﺎﻧﻮﻯ‪ ،‬ﺗﻘﻴﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﳎﺒﻮﺭ ﺑﺎﺷﺪ ﺑﺎ ﻇﺎﳌﺎﻥ ﺣﻔﻆ ﻇﺎﻫﺮﻛﻨﺪ ﻭﮔﺮﻧﻪ ﺑﻪ ﺍﻭ ﻳﺎ ﺩﻳﮕﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻳﺎ ﺑﻪ ﺩﻳﻦ ﺻﺪﻣﻪ ﻣﻰﺯﻧﻨﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺍﻥ ﳎﻴﺪ ﻭ ﺍﺧﺒﺎﺭ ﻭ ﺣﺎﻻﺕ ﻣﻌﺼﻮﻣﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﺷﺨﺺ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﺘﻤﻜﺎﺭﺍﻥ ﻭ ﻣﻈﺎﱂ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺎﻥ ﻗﻴﺎﻡ ﻭ ﺗﻘﻴﻪ ﳐﲑ‬ ‫ﺍﺳﺖ‪ .‬ﻳﺎ ﻗﻴﺎﻡ ﻭ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﻨﺪ ﺗﺎ ﻣﻮﻓﻖ ﺷﻮﺩ ﻭ ﻳﺎ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﺷﻬﻴﺪ ﮔﺮﺩﺩ ﻣﺜﻞ ﺣﻀﺮﺕ ﺳﻴﺪﺍﻟﺸﻬﺪﺍﺀ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﻳﺎ ﺗﻘﻴﻪ ﻛﺮﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺸﺘﻪ ﺷﺪﻥ ﳕﻰﺩﻫﺪ ﺑﻠﻜﻪ‬ ‫ﻣﺒﺎﺭﺯﻩ ﻣﻨﻔﻰ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻭ ﺩﻳﮕﺮ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭﱃ ﭘﺸﺘﻴﺒﺎﱏ ﺍﺯ ﻇﻠﻢ ﺩﺭ ﺍﺳﻼﻡ ﺭﻭﺍ ﻧﻴﺴﺖ‪ ،‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ »ﻣﺮﺩ ﻣﺎﻓﻮﻕ ﺍﻧﺴﺎﻥ« ﻛﻪ ﺩﺭ ﲢﻠﻴﻞ ﻗﻴﺎﻡ‬ ‫ﻣﻘﺪﺱ ﻛﺮﺑﻼ ﻧﻮﺷﺘﻪﺍﻡ ﺩﺭ ﻓﺼﻞ »ﻗﻴﺎﻡ ﺍﻣﺎﻡ ﻭ ﺗﻘﻴﻪ« ﺑﻄﻮﺭ ﻣﺸﺮﻭﺡ ﺁﻭﺭﺩﻩﺍﻡ ﻫﺮ ﻛﻪ ﻣﺎﻳﻞ ﺑﺎﺷﺪ ﺑﻪ ﺁﻥ ﺟﺎ ﺭﺟﻮﻉ ﻛﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻛﺎﺀ = ﺗ‪‬ﻮ‪‬ﻛﱡﺆ ﺑﻪ ﻣﻌﲎ ﺗﻜﻴﻪ ﻛﺮﺩﻥ ﺍﺳﺖ ]ﻃﻪ‪ .[١٨:‬ﮔﻔﺖ‪ :‬ﺁﻥ ﻋﺼﺎﻯ ﻣﻦ ﺍﺳﺖ ﺑﻪ ﺁﻥ ﺗﻜﻴﻪ ﻣﻰﻛﻨﻢ ﻭ ﺑﺎ ﺁﻥ ﺑﻪ ﮔﻮﺳﻔﻨﺪﺍﱎ ﺑﺮﮒ ﻣﻰﺗﻜﺎﱎ‪.‬‬ ‫ﺲ ‪‬ﻣ ‪‬ﺘ ‪‬ﻤ ِﻜﻨ‪‬ﹰﺎ« ]ﺯﺧﺮﻑ‪ .[٣٤:‬ﻣﺮﺍﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺼﺎﺡ ﮔﻔﺘﻪ ﻧﺸﺴﱳ ﺑﻪ ﺍﻃﻤﻴﻨﺎﻥ‬ ‫ﺍِﺗِﻜﺎﺀ‪ :‬ﻧﺸﺴﱳ ﺑﻪ ﺣﺎﻟﺖ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ ﺩﺭ ﻣﺼﺒﺎﺡ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪» :‬ﺍِﺗِﻜﹶﺄ ﺍِﺗِﻜﺎ ٍﺀ‪ :‬ﺟ ﹶﻠ ‪‬‬ ‫ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺳﺮﻳﺮﻫﺎﱙ ﻛﻪ ﺑﻪ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ ﺭﻭﻯ ﺁ‪‬ﺎ ﻣﻰﻧﺸﻴﻨﻨﺪ‪.‬‬ ‫ﭘﺲ ﺍﺗﻜﺎﺀ ﺑﻪ ﻣﻌﲎ ﻧﺸﺴﱳ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ ﺍﺳﺖ ﮔﺮﭼﻪ ﺑﻪ ﻣﻌﲎ ﺗﻜﻴﻪ ﻛﺮﺩﻥ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻳﺲ‪ .[٥٦:‬ﺁ‪‬ﺎ ﻭ ﺍﺯﻭﺍﺟﺸﺎﻥ ﺩﺭ ﺳﺎﻳﻪﻫﺎﱙ ﺑﺮ ﲣﺘﻬﺎ ﺑﻪ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ‬ ‫ﺧﺎﻃﺮ ﻧﺸﺴﺘﻪﺍﻧﺪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ]ﻛﻬﻒ‪ .[٣١:‬ﻣﺘﻜﹼﺌﲔ ﺭﺍ ﻣﺘﻨ‪‬ﻌﻤﺎﻥ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﺿﺎﻓﻪ ﻣﻰﻛﻨﺪ‪ :‬ﭼﺮﺍ ﺑﻪ ﺟﺎﻯ ﻣﺘﻨﻌﻤﲔ ﻣﺘﻜﺌﲔ ﻓﺮﻣﻮﺩﻩ؟ ﭼﻮﻥ ﺍﺗﻜﺎﺀ ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﺍﻣﻦ ﻭ‬ ‫ﺭﺍﺣﺖ ﻣﻨﻌﻢﺍﻧﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺗﻜﻴﻪ ﳕﻰﻛﻨﺪ ﻣﮕﺮ ﺩﺭ ﺣﺎﻝ ﺍﻣﻦ ﻭ ﺳﻼﻣﺖ‪.‬‬ ‫* ]ﻳﻮﺳﻒ‪ .[٣١:‬ﻣ‪‬ﺘ‪‬ﻜِﺌ ﹰﺎ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﺍﺯ ﺍﺗﻜﺎﺀ ﻭ ﺁﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﺗﻜﻴﻪ ﻣﻰﻛﻨﻨﺪ ﭘﺸﱴ ﺑﺎﺷﺪ ﻳﺎ ﺳﺮﻳﺮ‪ .‬ﺩﺭ ﻗﺮﺍﺋﺖ ﻧﺎﺩﺭﻩ ﺁﻧﺮﺍ »ﻣ‪‬ﺘ‪‬ﻜﹰﺎ« ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻛﻪ‬ ‫ﺑﻪ ﻣﻌﲎ ﺗﺮﻧﺞ ﺍﺳﺖ ﻭﺑﻌﻀﻰ ﺁﻥ ﺭﺍ »ﻣ‪‬ﺘ‪‬ﻜﹰﺎ« ﺑﺪﻭﻥ ﳘﺰﻩ ﻭ ﻣﺸﺪﺩ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﻳﻌﲎ ﻃﻌﺎﻣﻴﻜﻪ ﺑﺮﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ »ﻣ‪‬ﺘ‪‬ﻜﹶﺌﹰﺎ« ﭘﺸﱴ ﻭ ﺑﺎﻟﺶ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ ﳎﻠﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ ﺩﺭ ﺁﻥ ﻣﻰﻧﺸﻴﻨﻨﺪ ﺩﺭ ﻣﺼﺒﺎﺡ ﺁﻥ ﺭﺍ ﳎﻠﺲ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﻣﻌﲎ‬ ‫ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﭼﻮﻥ ﺍﺯ ﻣﻜﺮ ﻭ ﮔﻔﺘﮕﻮﻯ ﺯﻧﺎﻥ ﺁﮔﺎﻩ ﺷﺪ ﺁ‪‬ﺎ ﺭﺍ ﺩﻋﻮﺕ ﻛﺮﺩ ﻭ ﳎﻠﺴﻰ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺑﻴﺎﺭﺍﺳﺖ ﻭ ﺑﻪ ﻫﺮﻳﻚ ﭼﺎﻗﻮﱙ ﺩﺍﺩ ‪ -‬ﺗﺎ ﺩﺭ ﺧﻮﺭﺩﻥ ﻣﻴﻮﻩ ﻭﻃﻌـﺎﻡ ﺍﺯ ﺁﻥ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪.‬‬ ‫ﻭﱃ ﺍﻳﻦ ﻃﺒﻴﻌﻰ ﳔﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺁ‪‬ﺎ ﺭﺍ ﺩﻋﻮﺕ ﻛﺮﺩ ﻭﺑﺮ ﺍﻳﺸﺎﻥ ﭘﺸﱴ ﺁﻣﺎﺩﻩ ﳕﻮﺩ ﻭ ﺍﮔﺮ ﻗﺮﺍﺋﺖ »ﻣ‪‬ﺘ‪‬ﻜﹰﺎ« ﺑﻪ ﻣﻌﲎ ﺗﺮﻧﺞ ﻣﺸﻬﻮﺭ ﺑﻮﺩ ﺁﻥ ﻛﺎﻣﻼ ﻣﻨﺎﺳﺐ ﺑﻪ ﻧﻈﺮ ﻣﲑﺳﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻛﺪ = ﻭﻛﺪ ﻭ ﺗﻮﻛﻴﺪ ﺑﻪ ﻣﻌﲎ ﳏﻜﻢ ﻛﺮﺩﻥ ﺍﺳﺖ‪] .‬ﳓﻞ‪.[٩١:‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺍﳝﺎﻥ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ﻣﺎﺑﻌﺪ ﻗﺴﻢ ﻭ ﺳﻮﮔﻨﺪ ﺍﺳﺖ ﻭ ﺗﺄﻛﻴﺪ ﺳﻮﮔﻨﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﻗﺼﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻰ ﻭ ﺑﺎ ﺁﻥ ﻭﻇﻴﻔﻪﺍﻯ ﺑﺮﺍﻳﺖ ﻣﻌﲔ ﻛﲎ ﻧﻪ ﻣﺜﻞ ﻭﺍﷲ ﻭﺑﺎﷲ ﮔﻔﱳ ﺍﺯ‬ ‫ﺭﻭﻯ ﻋﺪﻡ ﻗﺼﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ ﺳﻮﮔﻨﺪ ﻟﻐﻮ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ »ﻋﻘﺪ« ﮔﺬﺷﺖ‪ .‬ﻳﻌﲎ ﺳﻮﮔﻨﺪﻫﺎ ﺭﺍ ﭘﺲ ﺍﺯ ﺗﺄﻛﻴﺪ ﻧﺸﻜﻨﻴﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻛﺰ = ]ﻗﺼﺺ‪ .[١٥:‬ﻭﻛﺰ ﺑﻪ ﻣﻌﲎ ﺯﺩﻥ ﻭ ﺍﻧﺪﺍﺧﱳ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻣﺸﺖ ﺯﺩﻥ ﺭﺍ ﻧﻴﺰ ﮔﻮﻳﻨﺪ ﻛﺴﺎﺋﻰ ﮔﻔﺘﻪ‪ » :‬ﻭ ﹶﻛ ‪‬ﺰ ‪‬ﻩ‪ :‬ﹶﻟ ﹶﻜ ‪‬ﻤ ‪‬ﻪ« ﺍﻭ ﺭﺍ ﺑﺎ ﻣﺸﺖ ﺯﺩ )ﻧﻘﻞ ﺍﺯ ﻣﺼﺒﺎﺡ( ﺭﺍﻏﺐ ﻧﻴﺰ ﭼﻨﲔ‬ ‫ﮔﻔﺘﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﻮﺳﻰ ﻣﺸﱴ ﺑﺮ ﺍﻭ ﺯﺩ ﻭ ﻛﺎﺭﺵ ﺭﺍ ﲤﺎﻡ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻋﺰﻳﺰ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﺿ ‪‬ﻪ ﺍِﻟ ‪‬ﻴ ِﻪ« ﻭﻛﻴﻞ ﺑﻪ ﻣﻌﲎ ﻣﻮﻛﻮﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺑﻪ ﺍﻭ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﻭ ﻭ‪‬ﻛﹸﻮ ﹰﻻ‪ :‬ﹶﻓﻮ‪ ‬‬ ‫ﻭ‪‬ﻛﹾﻞ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻭﺍﮔﺬﺍﺭ ﻛﺮﺩﻥ‪ .‬ﳘﭽﻨﲔ ﻭﻛﻮﻝ » ‪‬ﻭ ﹶﻛ ﹶﻞ ﺍﹶﻟ ‪‬ﻴ ِﻪ ﺍ ﹾﻟﹶﺎ ‪‬ﻣ ‪‬ﺮ ‪‬ﻭ ﹾﻛ ﹰ‬ ‫ﻼ« ﺍﺳﻢ ﺁﻥ ﻭﻛﺎﻟﺔ ﺍﺳﺖ ]ﺳﺠﺪﻩ‪ .[١١:‬ﺑﮕﻮ‪ :‬ﴰﺎ ﺭﺍ ﻣﻠﻚ ﺍﳌﻮﺕ ﻣﻰﻣﲑﺍﻧﺪ ﻛﻪ ﺑﺮ ﻣﺮﮒ ﴰﺎ ﻭﻛﻴﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ -‬ﻣﺮﮒ ﴰﺎ‬ ‫ﻼ‪ :‬ﺟ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﻭ‪‬ﻛﻴ ﹰ‬ ‫ﺗﻮﻛﻴﻞ‪ :‬ﻭﻛﻴﻞ ﻛﺮﺩﻥ » ‪‬ﻭﻛﱠ ﹶﻠ ‪‬ﻪ ﺗ‪‬ﻮ‪‬ﻛﻴ ﹰ‬ ‫ﺑﻪ ﺍﻭ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ« ﻳﻌﲎ ﺑﻪ ﺍﻭ ﺍﻋﺘﻤﺎﺩ ﻛﺮﺩﻡ‪ -‬ﻭ‬ ‫ﺖ ﻟِﻔﹸﻼ ٍﻥ« ﻳﻌﲎ ﻗﺒﻮﻝ ﻭﻛﺎﻟﺖ ﺍﺯ ﺍﻭ ﻛﺮﺩﻡ ﻭ »‪‬ﺗ ‪‬ﻮ ﹶﻛ ﹾﻠ ‪‬‬ ‫ﺗﻮﻛﻞ‪ :‬ﻗﺒﻮﻝ ﻭﻛﺎﻟﺖ‪ .‬ﺍﻋﺘﻤﺎﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺗﻮﻛﻞ ﺩﻭ ﺟﻮﺭ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪»:‬ﺗ ‪‬ﻮ ﹶﻛ ﹾﻠ ‪‬‬ ‫ﺍﻣﻴﺪﻭﺍﺭ ﺷﺪﻡ ‪ -‬ﺩﺭ ﻣﺼﺒﺎﺡ ﺍﳌﻨﲑ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﻫﺮ ﺩﻭ ﻣﻌﲎ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﻮﻛﻞ ﺑﻪ ﻣﻌﲎ ﺍﻇﻬﺎﺭ ﻋﺠﺰ ﻭ ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﻏﲑ ﺍﺳﺖ ﻭ ﺗﻮﻛﹼﻞ ﻋﻠﻰ ﺍﷲ ﻭﺍﮔﺬﺍﺭ ﻛﺮﺩﻥ‬ ‫ﻛﺎﺭ ﺑﻪ ﺧﺪﺍ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻪ ﺗﺪﺑﲑ ﺍﻭﺳﺖ‪.‬‬ ‫ﻧﺘﻴﺠﻪ ﺍﻳﻨﻜﻪ‪ :‬ﺗﻮﻛﻞ ﭼﻮﻥ ﺑﺎ »ﻋ‪‬ﻠﻰ« ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﺍﻋﺘﻤﺎﺩ ﻭ ﺗﻔﻮﻳﺾ ﺍﻣﺮ ﺑﺎﺷﺪ‪] .‬ﻳﻮﺳﻒ‪ .[٦٧:‬ﺑﺮﺧﺪﺍﺍﻋﺘﻤﺎﺩ ﻭ ﺗﻔﻮﻳﺾ ﺍﻣﺮ ﻛﺮﺩﻡ ﺗﻔﻮﻳﺾ ﻛﻨﻨﺪﮔﺎﻥ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬ ‫ﻭﺍﮔﺬﺍﺭﻧﺪ ]ﺷﻌﺮﺍﺀ‪ .[٢١٧:‬ﻛﺎﺭﻫﺎﻳﺖ ﺭﺍ ﺑﻪ ﻋﺰﻳﺰ ﺭﺣﻴﻢ ﻭﺍﮔﺬﺍﺭ ﻛﻦ‪.‬‬ ‫ﻭﻛﻴﻞ‪ :‬ﻛﺎﺭﺳﺎﺯ ﻭ ﻣﺪﺑﺮ ﺁﻥ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﻭﻛﻴﻞ ﺍﺳﺖ ﻳﻌﲎ ﻛﺎﺭﺳﺎﺯ ﺍﺳﺖ ﻛﺎﺭ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺗﺪﺑﲑ ﻣﻰﻛﻨﺪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﻛﻴﻞ ﺩﺭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﻣﺘﻮﱃ ﺑﻪ‬ ‫ﺗﺪﺑﲑ ﺧﻠﻖ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[١٧٣:‬ﺍﻧﻌﺎﻡ‪] .[١٠٢:‬ﻫﻮﺩ‪ .[١٢:‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺩﻭ ﻣﻄﻠﺐ ﺗﻮﺟﻪ ﻛﻨﻴﻢ‪:‬‬

‫‪ -١‬ﻭﻛﻴﻞ ﺩﺭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺍﮔﺮ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﻔﻌﻮﻝ ﺑﺎﺷﺪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭﻫﺎ ﭼﻮﻥ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﻗﻬﺮﺍ ﺑﻪ ﺧﺪﺍ ﻣﻮﻛﻮﻝ ﺍﻧﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﻛﺴﻰ ﺑﻪ ﺧﺪﺍ ﻣﻮﻛﻮﻝ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‬ ‫ﻣﺜﻞ ﻭﻛﻼﻯ ﻋﺎﺩﻯ ﻛﻪ ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺁ‪‬ﺎ ﻣﻮﻛﻮﻝ ﻣﻰﻛﻨﻨﺪ ﻭ ﺗﻮﻛﻞ ﺑﻨﺪﻩ ﺑﻪ ﺧﺪﺍ ﻳﻚ ﺍﺳﺘﻤﺪﺍﺩ ﺍﺳﺖ ﺍﺯ ﺧﺪﺍﻭ ﺧﻼﺻﻪ ﺧﺪﺍ ﳏﻜﻮﻡ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺣﺎﻛﻢ ﺍﺳﺖ ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺩﺭ ﺻﻔﺎﺕ‬ ‫ﺧﺪﺍ ﺑﻪ ﻣﻌﻨﺎﻯ ﻓﺎﻋﻠﻰ ﮔﺮﻓﺘﻪ ﻭ ﺣﺎﻓﻆ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﺑﺮ ﻫﺮ ﺷﻰﺀ ﺣﺎﻓﻆ ﺍﺳﺖ‪.‬‬ ‫‪ -٢‬ﻫﺮ ﻛﺎﺭﻳﻜﻪ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻳﺪ ﻭ ﻫﺮ ‪‬ﺮﻩ ﺍﻳﻜﻪ ﺍﺯ ﭼﻴﺰﻯ ﻋﺎﻳﺪ ﻣﻰﺷﻮﺩ ﻣﺸﺮﻭﻁ ﺑﺸﺮﺍﺋﻂ ﰉ ﴰﺎﺭ ﻭ ﺧﺎﺭﺝ ﺍﺯ ﺣﺼﺮ ﺍﺳﺖ‪ ،‬ﺣﱴ ﺑﺪﻭﻥ ﺍﻏﺮﺍﻕ ﻳﻚ ﻟﻘﻤﻪ ﻧﺎﻥ ﺑﺴﺘﮕﻰ ﺑﻪ ﲤﺎﻡ ﺍﺟﺰﺍﺀ‬ ‫ﺍﻳﻦ ﻋﺎﱂ ﺩﺍﺭﺩ‪ ،‬ﺗﻨﻈﻴﻢ ﺍﻳﻦ ﳘﻪ ﺷﺮﺍﺋﻂ ﻭ ﻣﻘﺪﻣﺎﺕ ﺍﺯ ﻋﻬﺪﻩ ﻣﺎ ﺑﺸﺮ ﺧﺎﺭﺝ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺷﺮﺍﺋﻂ ﻭ ﺍﺳﺒﺎﺏ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻴﺎﻭﺭﺩ ﻫﻴﭻ ﻧﻔﻌﻰ ﻋﺎﻳﺪ ﻣﺎ ﳔﻮﺍﻫﺪ ﺷﺪ ﻭ ﻫﻴﭻ‬ ‫ﻣﻘﺪﻣﻪﺍﻯ ﺑﻪ ﻧﺘﻴﺠﻪ ﳔﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ .‬ﭘﺲ ﺧﺪﺍ ﻭﺍﻗﻌﺎ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﻭﻛﻴﻞ ﺍﺳﺖ‪ .‬ﻭ ﳘﻪ ﻛﺲ ﻭ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﻛﺎﺭﺳﺎﺯ ﺧﺪﺍﺳﺖ ﻭ ﻣﺪﺑﺮ‪.‬‬ ‫ﺗﻮﻛﻞ ﺑﺪﺍﻥ ﻣﻌﲎ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﺑﺎﺯﻣﺎﻧﻴﻢ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﭘﻴﻮﺳﺘﻪ ﺗﻼﺵ ﻛﻨﻴﻢ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﲞﻮﺍﻫﻴﻢ ﻛﻪ ﺩﺭﻛﺎﺭ ﻣﺎ ﻛﺎﺭﺳﺎﺯﻯ ﻛﻨﺪ ﻭ ﺷﺮﺍﺋﻂ ﻭ ﺍﺳﺒﺎﺏ ﺭﺍ‬ ‫ﻣﻮﺍﻓﻖ ﻣﺮﺍﻡ ﻣﺎ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[٦٦:‬ﻗﻮﻡ ﺗﻮ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺁﻧﻜﻪ ﺣﻖ ﺍﺳﺖ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﮕﻮ ﻣﻦ ﻣﺪﺑﺮ ﺍﻣﺮﴰﺎ ﻧﻴﺴﺘﻢ ﻛﻪ ﻧﮕﺬﺍﺭﻡ ﺗﻜﺬﻳﺐ ﻛﻨﻴﺪ ﻓﻘﻂ ﻣﻰ ﺗﻮﺍﱎ ﺍﺑﻼﻍ ﻛﻨﻢ‪ .‬ﻣﺜﻞ ]ﻏﺎﺷﻴﻪ‪ .[٢٢:‬ﻭ ﻣﺜﻞ‬ ‫]ﻫﻮﺩ‪.[١٢:‬‬ ‫* ]ﺷﻮﺭﻯ‪ .[٦:‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺣﻔﻴﻆ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻭﻛﻴﻞ ﺍﺳﺖ‪.‬‬ ‫* ]ﻗﺼﺺ‪ .[٢٨:‬ﻭﻛﻴﻞ ﺩﺭ ﺁﻳﻪ ﺩﺭ ﺟﺎﻯ ﺷﺎﻫﺪ ﺍﺳﺖ ﻭﱃ ﭼﻮﻥ ﺷﺎﻫﺪ ﻓﻘﻂ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﺪ ﺍﻣﺎ ﻭﻛﻴﻞ ﺩﺍﺭﺍﻯ ﺗﺼﺮﻑ ﻭ ﺗﺪﺑﲑ ﻭ ﺗﺎﻡ ﺍﻻﺧﺘﻴﺎﺭ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﺟﺎﻯ ﺷﺎﻫﺪ ﺁﻣﺪﻩ‬ ‫ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺩﻭ ﻣﺪﺕ ﺭﺍ ﲤﺎﻡ ﻛﺮﺩﻡ ﺑﺮ ﻣﻦ ﺍﺟﺤﺎﻑ ﻭﺗﻌﺪﻯ ﳔﻮﺍﻫﻰ ﻛﺮﺩ ﻭ ﺧﺪﺍ ﺑﺮ ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﻴﻢ ﻭ ﺷﺮﻁ ﻣﻰﻛﻨﻴﻢ ﮔﻮﺍﻩ ﺍﺳﺖ ﻭ ﻣﺘﺨﻠﻒ ﺭﺍ ﻛﻴﻔﺮ ﻣﻰﺩﻫﺪ ﻧﻈﲑ ﺍﻳﻦ‬ ‫ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪.[٦٦:‬‬ ‫* ]ﺍﺳﺮﺍﺀ‪ .[٨٦:‬ﻭﻛﻴﻞ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﺩﺭ ﺟﺎﻯ ﻧﺼﲑ ﻭ ﺍﻧﺘﻘﺎﻡ ﻛﺶ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ]ﺍﺳﺮﺍﺀ‪ [٧٥:‬ﺁﻣﺪﻩ‪.‬‬ ‫_______________________________________________‬ ‫ﺞ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ﰱ ﹶﻏ ‪‬ﻴ ِﺮ ِﻩ‪ :‬ﺩ ‪‬ﺧ ﹶﻞ« ﺭﺍﻏﺐ ﺩﺧﻮﻝ ﺭﺍ ﺟﺎﻯ ﺗﻨﮓ ﮔﻔﺘﻪ ﺍﺳﺖ ﻇﺎﻫﺮﺍ ﺁﻥ ﻓﻘﻂ ﺩﺧﻮﻝ ﺳﻮﺯﻥ ﺩﺭ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎ ﻓـﺸﺎﺭ ﻭ‬ ‫ﻭﰿ = ﻭﻟﻮﺝ ﺑﻪ ﻣﻌﲎ ﺩﺧﻮﻝ ﺍﺳﺖ‪ » .‬ﻭﹶﻟ ‪‬‬ ‫ﺤﺮ‪ ‬ﻋ‪‬ﻤﻴﻖ‪ ‬ﻓﹶﻼﺗِﻠِﻠﺠ‪‬ﻮ ‪‬ﻩ« ﺣﻜﻤﺖ ‪ .٢٨٧‬ﺍﻭﱃ ﺩﺧﻮﻝ ﻣﻌﻤﻮﱃ ﻭ ﺩﻭﻣﻰ ﺑﻄﻮﺭ ﺟﺎﺑـﺎﺯ‬ ‫ﺠ ‪‬ﻪ ِﺑ ِﻪ ﺍﹾﻟﺠ‪‬ﻨ‪‬ﺘ ﹶﺔ« ﻭ ﻧﻴﺰ ﺁﻣﺪﻩ » ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﺟﺎﺑﺎﺯﻛﺮﺩﻥ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٢٤‬ﺁﻣﺪﻩ‪»:‬ﻟِﻴ‪‬ﻮِﻟ ‪‬‬ ‫ﻛﺮﺩﻥ ﺍﺳﺖ‪.‬‬ ‫]ﺍﻋﺮﺍﻑ‪ .[٤٠:‬ﺩﺍﺧﻞ ‪‬ﺸﺖ ﳕﻰﺷﻮﻧﺪ ﺗﺎ ﺭﻳﺴﻤﺎﻥ ﺿﺨﻴﻢ ﻭﺍﺭﺩ ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ ﺷﻮﺩ ]ﺳﺒﺎﺀ‪ .[٢:‬ﻣﻰﺩﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ‪ -‬ﺍﺯ ﲣﻢ‪ ،‬ﺁﺏ‪ ،‬ﺍﻧﺴﺎﻥ‪ ،‬ﺍﺷﻌﻪ ﻭ ﻏﲑﻩ ‪ -‬ﺩﺍﺧﻞ ﺯﻣـﲔ‬ ‫ﻣﻰﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺯﻣﲔ ﺧﺎﺭﺝ ﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫* ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٢٧:‬ﺷﺐ ﺭﺍ ﺑﻪ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺭﺍ ﺑﻪ ﺷﺐ ﺩﺍﺧﻞ ﻣﻰﻛﲎ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﻛﻮﺗﺎﻩ ﻭ ﺑﻠﻨﺪ ﺷﺪﻥ ﺷﺒﻬﺎ ﻭ ﺭﻭﺯﻫﺎﺳﺖ‪ .‬ﻣﺜﻼ ﺩﺭ ‪‬ﺎﺭ ﻛﻪ ﺭﻭﺯﻫﺎ ﺑﻠﻨﺪ ﻣﻰﺷﻮﺩ ﻗﺴﻤﱴ ﺍﺯ‬ ‫ﺭﻭﺯ ﻭﺍﺭﺩ ﺷﺐ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺩﺍﺧﻞ ﺷﺪﻥ ﺷﺐ ﺑﻪ ﺟﺎﻯ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺑﻪ ﺟﺎﻯ ﺷﺐ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ‪ :‬ﺷﺐ ﻭ ﺭﻭﺯ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﺯﻣﲔ ﻣﻰ ﮔﺮﺩﻧﺪ ‪ -‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﺯﻣﲔ‬ ‫ﻑ ﺍﻟ ﻠﱠ ‪‬ﻴ ِﻞ ‪‬ﻭ ﺍﻟﻨ‪‬ﻬﺎ ِﺭ« ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ ﻭ ﻫﺮ ﻳﻚ ﺁﻥ ﺩﻳﮕﺮﻯ ﺭﺍ ﺗﻌﻘﻴﺐ ﻣﻰﻛﻨﺪ ﭘﺲ ﻣﺮﺗﺒﺎ ﺭﻭﺯ ﺟﺎﻯ ﺷﺐ ﻭ ﺷﺐ ﺟﺎﻯ ﺭﻭﺯ ﺭﺍ ﻣﻰﮔﲑﺩ‪ .‬ﻣﺜﻞ »ﻭ‪‬ﺍﺧ‪‬ﺘِﻼ ‪‬‬‫* ]ﺗﻮﺑﻪ‪ .[١٦:‬ﻭ‪‬ﻟﻴﺞ ﻭ ﻭ‪‬ﻟﻴﺠ‪‬ﺔ ﺑﻪ ﻣﻌﲎ ﺩﺍﺧﻞ ﺷﻮﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﻭﱃ ﺁﻥ ﺭﺍ ﳏﺮﻡ ﺍﺳﺮﺍﺭ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﻓﹸﻼﻥﹲ‬ ‫ﺠﺔﹲ ﻓِﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ« ﻭ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﻮﻡ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻻﺣﻖ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺟﺰ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﻣﻮﻣﻨﺎﻥ ﳏﺮﻡ ﺍﺳﺮﺍﺭ ﻭ ﻣﺸﺎﻭﺭﻯ ﻧﮕﺮﻓﺘﻨﺪ‪.‬‬ ‫ﻭ‪‬ﻟﻴ ‪‬‬ ‫ﻗﺮﺁﻥ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻏﲑ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﺒﺎﻳﺪ ﳏﺮﻡ ﺍﺳﺮﺍﺭ ﻭ ﻣﺴﺘﺸﺎﺭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺁﻣﺪﻩ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١١٨:‬ﻳﻜﻰ ﺍﺯ ﺑﺪﲞﺘﻴﻬﺎﻯ ﺟﺎﻣﻌﻪ ﻣﺴﻠﻤﲔ ﺁﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﺯﻋﻤﺎﻯ ﺁ‪‬ﺎ ﻫﺮ ﻳﻚ ﺁﻟﺖ ﺩﺳﺖ ﻳﻜﻰ ﺍﺯ ﺩﻭﻝ ﻣﻘﺘﺪﺭ ﻭ ﻧﺎﻣﺴﻠﻤﺎﻥ ﺭﻭﻯ ﺯﻣﲔ ﺷﺪﻩ ﻭ ﲤﺎﻡ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﻪ ﺭﺃﻯ ﻭﺻﻼﺣﺪﻳﺪ ﻭ ﻣﺸﻮﺭﺕ ﺁﻧﺎﻥ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻨﺪ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻟﺪ = ﻓﺮﺯﻧﺪﺧﻮﺍﻩ ﻓﺮﺯﻧﺪ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻳﺎﻏﲑ ﺁﻥ ﺑﺮ ﻣﺬﻛﺮ ﻭﻣﻮﻧﺚ‪ ،‬ﺗﺜﻨﻴﻪ ﻭ ﲨﻊ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮﻭﺯﻥ » ﹶﻓ ‪‬ﺮﺱ‪ ،‬ﻓﹶﻠﹾﺲ‪ ،‬ﻗﹸﻔﹾﻞ‪ِ ،‬ﺟﺴ‪‬ﺮ« ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺑﺮ‬ ‫ﻭﺯﻥ ﺍﻭﻝ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻭ‪‬ﻟﹾﺪ ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﲨﻊ ﻭ‪‬ﻟﹶﺪ ﻧﻴﺰ ﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺟﻮﻫﺮﻯ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬ ‫] ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٧:‬ﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﭼﻄﻮﺭ ﻓﺮﺯﻧﺪﻯ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﻛﺴﻰ ﺑﻪ ﻣﻦ ﺩﺳﺖ ﻧﺰﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭِﻻ ‪‬ﺩﺕ‪ ،‬ﻭِﻻﺩ ﻭ ﻣ‪‬ﻮ‪‬ﻟِﺪ )ﺑﻪ ﻛﺴﺮ ﻻﻡ( ﻣﺼﺪﺭﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﺯﺍﻳﻴﺪﻥ‪] .‬ﺻﺎﻓﺎﺕ‪ .[١٥٢-١٥١:‬ﺑﺪﺍﻥ ﺁ‪‬ﺎ ﺍﺯ ﺭﻭﻯ ﺑﺎﻃﻞ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺧﺪﺍ ﻓﺮﺯﻧﺪ ﺯﺍﻳﻴﺪﻩ ﻭ ﺣﻘﺎ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭﻭﻏﮕﻮﻳﺎﻧﻨﺪ‪.‬‬ ‫ﻭﺍﻟﺪ ﭘﺪﺭ ﺣﻘﻴﻘﻰ ﻭ ﻭﺍﻟﺪﻩ ﻣﺎﺩﺭ ﺣﻘﻴﻘﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﺍﺏ ﻭ ﺍﻡ ﻛﻪ ﺍﻋﻢ ﺍﻧﺪ ]ﻟﻘﻤﺎﻥ‪] .[٣٣:‬ﺑﻘﺮﻩ‪.[٢٣٣:‬‬ ‫***‬ ‫ﲨﻊ ﻭﻟﺪ ﺍﻭﻻﺩ ﺍﺳﺖ ﻣﺜﻞ ]ﺳﺒﺎﺀ‪.[٣٥:‬‬ ‫ﻭﻟﻴﺪ ﺑﻪ ﻣﻌﲎ ﺧﺎﺩﻡ ﻭ ﻛﻮﺩﻙ ﺍﺳﺖ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻧﺰﺩﻳﻚ ﺑﻮﺩﻥ ﻭﻻﺩﺗﺶ ﲨﻊ ﺁﻥ ﻭﻟﺪﺍﻥ ﻣﻰﺑﺎﺷﺪ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪» :‬ﺍﹶﻟﹾﻮ‪‬ﻟﻴ ‪‬ﺪ‪:‬ﺍﹶﻟﺼ‪ِ ‬ﺒﻰ‪ «‬ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪» :‬ﺍﹶﹾﻟﻮ‪‬ﻟﻴ ‪‬ﺪ‪:‬ﹶﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻟﹸﻮ ‪‬ﺩ ‪‬ﻭ ﺍﹶﻟﺼ‪ِ‬ﺒﻰ‪‬‬ ‫‪‬ﻭ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺒ ‪‬ﺪ«‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﻟﻴﺪ ﺑﻪ ﻛﺴﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﻭﻻﺩﺗﺶ ﭼﻨﺪﺍﻥ ﻧﮕﺬﺷﺘﻪ‪ ...‬ﻭ ﭼﻮﻥ ﺑﺰﺭﮒ ﺷﺪ ﺩﻳﮕﺮ ﻭﻟﻴﺪ ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ ﲨﻊ ﺁﻥ ﻭﻟﺪﺍﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﻭﻟﻴﺪ ﻗﺮﻳﺐ ﺍﻟﻮﻻﺩﺓ ﺑﻮﺩﻥ ﻣﻌﺘﱪ ﺍﺳﺖ ]ﺷﻌﺮﺍﺀ‪ .[١٨:‬ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺗﻮ ﺭﺍ ﺩﺭ ﻛﻮﺩﻛﻰ ﺗﺮﺑﻴﺖ ﻧﻜﺮﺩﱘ‪ .‬ﻭ ﺳﺎﱃ ﭼﻨﺪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎ ﻣﺎﻧﺪﻯ‪.‬‬ ‫]ﻧﺴﺎﺀ‪ .[٧٥:‬ﭼﻪ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺧﻼﺹ ﺑﻴﭽﺎﺭﮔﺎﻥ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﻛﻮﺩﻛﺎﻥ‪ ،‬ﺟﻨﮓ ﻭ ﺟﻬﺎﺩ ﳕﻰﻛﻨﻴﺪﺃ!!‪.‬‬ ‫* ]ﻭﺍﻗﻌﺔ‪ .[١٧:‬ﻣﺮﺍﺩ ﺍﺯﻭﻟﺪﺍﻥ ﺧﺪﻣﺘﻜﺎﺭﺍﻥ ‪‬ﺸﺖ ﺍﻧﺪ ﻭ ﺍﻃﻼﻕ ﻭﻟﺪﺍﻥ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﳘﻪ ﺗﺎﺯﻩ ﺟﻮﺍﻥ ﺍﻧﺪ‪.‬‬ ‫***‬

‫* ]ﺍﺧﻼﺹ‪ .[٣-١:‬ﺩﺭ »ﺑﻨﻮ ‪ -‬ﺍﺑﻦ« ﺑﻄﻮﺭ ﻣﺸﺮﻭﺡ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﻋﺪﻩﺍﻯ ﺩﺭ ﺑﺎﺭﻩ ﺧﺪﺍ ﺑﻪ ﻓﺮﺯﻧﺪ ﺣﻘﻴﻘﻰ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺯﺍﻳﻴﺪﻩ ﺷﺪﻩ )ﻧﻌﻮﺫﺑﺎﷲ( ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﻭﻟﺪ‬ ‫ﺗﺸﺮﻳﻔﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ ]ﺻﺎﻓﺎﺕ‪ .[١٥٢-١٥١:‬ﻓﺮﺯﻧﺪ ﺣﻘﻴﻘﻰ ﺭﺍ ﻧﻔﻰ ﻣﻰﻛﻨﺪ‪.‬‬ ‫* ]ﺑﻠﺪ‪ .[٤-١:‬ﻗﺴﻢ ﺑﻪ ﺍﻳﻦ ﺩﻳﺎﺭ ﺗﻮ ﺩﺭ ﺍﻳﻦ ﺩﻳﺎﺭ ﺳﺎﻛﲎ‪ ،‬ﻗﺴﻢ ﺑﻪ ﭘﺪﺭﻯ ﺑﺰﺭﮒ ﻭ ﺁﻧﭽﻪ ﻣﺘﻮﻟﺪ ﻛﺮﺩﻩ‪ .‬ﺣﻘﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺭﻧﺞ ﻭ ﺗﻌﺐ ﺁﻓﺮﻳﺪﻩﺍﱘ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﻭﺍﻟﺪ ﺁﺩﻡ ﻭ‬ ‫ﺍﺯ »ﻣﺎﻭ‪‬ﻟﹶﺪ« ﺫﺭﻳﻪ ﺍﻭﺳﺖ‪ .‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻓﺮﺯﻧﺪﺵ ﺍﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻴﺎﻥ ﻗﺴﻢ ﻭ ﻣﻘﺴﻢ ﻋﻠﻴﻪ ﻧﻮﻋﻰ ﺗﻨﺎﺳﺐ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﻭ ﻭﺍِﻟ ِﺪ ‪‬ﻭ ﻣﺎ ‪‬ﻭﹶﻟ ‪‬ﺪ« ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﺍﻭ ﻭ ﺑﻠﺪ ﻣﻘﺴﻮﻡ ﻋﻠﻴﻪ ﻧﺴﺒﱴ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﻨﻄﺒﻖ‬ ‫ﺍﺳﺖ ﺑﺮ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻓﺮﺯﻧﺪﺵ ﺍﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻭ ﺁﻥ ﺩﻭ ﺳﺒﺐ ﺍﺻﻠﻰ ﺑﻨﺎﺀ ﻣﻜﻪ ﻭ ﺑﺎﻧﻴﺎﻥ ﺑﻴﺖ ﺍﳊﺮﺍﻡ ﺍﻧﺪ‪ ...‬ﻭ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﻣﻜﻪ‬ ‫ﺭﺍ ﺑﻠﺪ ﺍﻣﻦ ﻗﺮﺍﺭﺩﻫﺪ‪] .‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٥:‬ﻭ ﺗﻨﻜﲑ ﻭﺍﻟﺪ ﺩﻻﻟﺖ ﺑﺮ ﺗﻌﻈﻴﻢ ﺩﺍﺭﺩ ﻭ ﺁﻣﺪﻥ »ﻣﺎﻭ‪‬ﻟﹶﺪ« ﺩﺭ ﺟﺎﻯ» ‪‬ﻣ ‪‬ﻦ ﻭ‪‬ﻟﹶﺪ« ﺩﺍﻝ ﺑﺮ ﺷﮕﻔﱴ ﺍﻣﺮ ﺍﻭﺳﺖ ﺍﺯ ﺟﻬـﺖ ﻣـﺪﺡ ﻣﺜـﻞ ]ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ‪) .[٣٦:‬ﲤﺎﻡ ﺷﺪ(‪.‬‬ ‫ﭘﺲ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻗﺴﻢ ﻳﺎﺩ ﺷﺪﻩ ﺑﻪ ﺩﻳﺎﺭ ﻣﻜﻪ ﻛﻪ ﺑﺎ ﺳﻜﻮﻧﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺑﺮ ﺷﺮﺍﻓﺘﺶ ﺍﻓﺰﻭﺩﻩ ﺷﺪ ﻭ ﻧﻴﺰ ﻗﺴﻢ ﻳﺎﺩ ﺷﺪﻩ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻓﺮﺯﻧﺪﺵ ﻛﻪ‬ ‫ﺑﺎﻧﻴﺎﻥ ﻛﻌﺒﻪﺍﻧﺪ ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﻟﹾﻰ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻧﺰﺩﻳﻚ ﻭ ﻗﺮﺏ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻣﺼﺒﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺗ‪‬ﺒﺎﻋ‪‬ﺪ‪‬ﻧﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﹾﻟ ٍﻰ« ﭘﺲ ﺍﺯ ﻧﺰﺩﻳﻜﻰ ﺩﻭﺭ ﺷﺪﱘ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭ‪‬ﻻﺀ ﺗﻮﺍﱃ‬ ‫ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻭﭼﻴﺰ ﭼﻨﺎﻥ ﺑﺎﺷﻨﺪ ﻛﻪ ﻣﻴﺎﻧﺸﺎﻥ ﭼﻴﺰﺩﻳﮕﺮﻯ ﻧﺒﺎﺷﺪ ﻭ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﻧﺰﺩﻳﻜﻰ ﻭ‪‬ﻻﺀ ﻭ ﺗ‪‬ﻮﺍﱃ ﮔﻮﻳﻨﺪ ﺧﻮﺍﻩ ﺩﺭ ﻣﻜﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺻﺪﺍﻗﺖ ﻳﺎ ﻧﺼﺮﺕ ﻳﺎ ﺍﻋﺘﻘﺎﺩ‪.‬‬ ‫* ]ﺗﻮﺑﻪ‪ .[١٢٣:‬ﺍﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺑﺎ ﻛﻔﺎﺭﻳﻜﻪ ﺩﺭ ﺩﻳﺎﺭ ﺑﻪ ﴰﺎ ﻧﺰﺩﻳﻚ ﺍﻧﺪ ﲜﻨﮕﻴﺪ‪ .‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎﻳﺪ ﺍﻭﻝ ﺑﻪ ﺟﻬﺎﺩ ﻛﻔﺎﺭ ﻧﺰﺩﻳﻚ ﺑﺸﺘﺎﺑﻨﺪ ﺑﻌﺪ ﺑﻪ ﺟﻬﺎﺩ ﻛﻔﺎﺭ‬ ‫ﺩﻳﮕﺮ ﺑﺮﻭﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﺻﻮﺭﺕ ﻋﻤﻠﻰ ﺑﻮﺩﻥ ﺳﺒﺐ ﮔﺴﺘﺮﺵ ﻭ ﻋﺎﳌﮕﲑ ﺑﻮﺩﻥ ﺍﺳﻼﻡ ﺍﺳﺖ‪.‬‬ ‫‪‬ﺗﻮ‪‬ﻟِﻴ‪‬ﺔ‪ :‬ﺍﮔﺮ ﺑﺎ »ﻋﻦ« ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﻭ ﺍﮔﺮ ﺑﺎ »ﺍﱃ« ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺭﻭﻛﺮﺩﻥ ﻭ ﺍﮔﺮ ﺑﺎ ﺩﻭ ﺣﺮﻑ ﻣﺬﻛﻮﺭ ﻣﺘﻌﺪﻯ ﺑﻪ ﻣﻔﻌﻮﻝ ﺛﺎﱏ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﻭ ﻣﺘﻮﺟﻪ ﻛﺮﺩﻥ‬ ‫ﺁﻳﺪ‪ .‬ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺗﻌﺪﻯ ﺑﻪ ﺩﻭ ﻣﻔﻌﻮﻝ ﺑﻪ ﻣﻌﲎ ﺳﺮﭘﺮﺳﺖ ﻛﺮﺩﻥ ﻭ ﻏﲑﻩ ﺁﻳﺪ ﺍﻳﻨﻚ ﺷﻮﺍﻫﺪﻯ ﺍﺯ ﺁﻳﺎﺕ ‪:‬‬ ‫]ﻟﻘﻤﺎﻥ‪ .[٧:‬ﭼﻮﻥ ﺁﻳﺎﺕ ﻣﺎ ﺑﺮ ﺍﻭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺍﺯ ﺁ‪‬ﺎ ﲝﺎﻟﺖ ﺗﻜﱪ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﮔﻮﱙ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﻧﺸﻨﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺗﻘﺪﻳﺮﺵ »ﻭ‪‬ﻟﱠﻰ ﻋ‪‬ﻨ‪‬ﻬﺎ« ﺍﺳﺖ ]ﺍﺣﻘﺎﻑ‪ .[٢٩:‬ﭼﻮﻥ ﺧﻮﺍﻧﺪﻥ‬ ‫ﻗﺮﺁﻥ ﲤﺎﻡ ﺷﺪ ﺭﻭ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮﮔﺸﺘﻨﺪ ﺑﻪ ﺳﻮﻯ ﻗﻮﻡ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﺍﻧﺬﺍﺭ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[١٤٢:‬ﺳﻔﻴﻬﺎﻥ ﺍﺯ ﻣﺮﺩﻡ ﮔﻮﻳﻨﺪ ﭼﻪ ﭼﻴﺰ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻗﺒﻠﻪ ﺷﺎﻥ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻮﺩﻧﺪ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫]ﻓﺘﺢ‪ .[٢٢:‬ﺁﻥ ﺗﻘﺪﻳﺮ »ﻟﹶﻮ‪‬ﻟﱠﻮﺍِﺍﹶﻟ ‪‬ﻴ ﹸﻜ ‪‬ﻢﺍ ﹾﻟﹶﺎﺩ‪‬ﺑﺎ ‪‬ﺭ« ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﻛﻔﺎﺭ ﺑﺎ ﴰﺎ ﻣﻰﺟﻨﮕﻴﺪﻧﺪ ﺣﺘﻤﺎ ﺑﻪ ﴰﺎ ﭘﺸﺖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻣﻰ ﮔﺮﳜﺘﻨﺪ‪.‬‬ ‫* ]ﺍﻧﻌﺎﻡ‪ .[١٢٩:‬ﻭ ﳘﻴﻨﻄﻮﺭ ﺑﻌﻀﻰ ﺍﺯ ﻇﺎﳌﺎﻥ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺑﻪ ﺑﻌﺾ ﺩﻳﮕﺮ ﻭﱃ ﺍﻣﺮ ﻭ ﺳﺮﭘﺮﺳﺖ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻴﻢ‪.‬‬ ‫***‬ ‫‪‬ﺗ ‪‬ﻮ ّﱃ‪ :‬ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻞ ﺑﻪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﻭ ﺩﻭﺳﺖ ﺍﺧﺬ ﻛﺮﺩﻥ ﻭ ﺳﺮﭘﺮﺳﺖ ﺁﻳﺪﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٨٢:‬ﻫﺮﻛﻪ ﭘﺲ ﺍﺯ ﺍﺧﺬ ﻣﻴﺜﺎﻕ‪ ،‬ﺍﺯ ﻗﺒﻮﻝ ﺣﻖ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﺁ‪‬ﺎ ﻓﺎﺳﻘﺎﻧﻨﺪ‪.‬‬ ‫]ﺣﺞ‪ .[٤:‬ﺑﺮ ﺷﻴﻄﺎﻥ ﺣﺘﻤﻰ ﺍﺳﺖ ﻫﺮ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ ﺍﺿﻼﻟﺶ ﻣﻰﻛﻨﺪ‪] .‬ﻣﺎﺋﺪﻩ‪ .[٥١:‬ﻫﺮ ﻛﻪ ﺍﺯ ﴰﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﻭﺳﺖ ﺍﺧﺬ ﻛﻨﺪ ﺍﺯ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫* ]ﳏﻤ‪‬ﺪ‪ .[٢٣:‬ﻇﺎﻫﺮﺍ ﺗﻮﱃ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﺍﺳﺖ ﻳﻌﲎ ﺁﻳﺎ ﺍﻣﻴﺪ ﺍﺳﺖ ﺍﺯ ﴰﺎ ﺩﺭ ﺻﻮﺭﺕ ﺍﻋﺮﺍﺽ ﺍﺯ ﺍﻣﺮ ﺧﺪﺍ ﻭ ﺍﻣﺮ ﺟﻬﺎﺩ‪ ،‬ﺍﻳﻨﻜﻪ ﺩﺭ ﺯﻣﲔ ﻓﺴﺎﺩ ﻛﻨﻴﺪ ﻭ ﻗﻄﻊ ﺭﺣﻢ‬ ‫ﳕﺎﻳﻴﺪ‪ .‬ﻳﻌﲎ ﺩﺭ ﺻﻮﺭﺕ ﺍﻋﺮﺍﺽ ﺍﺯ ﺟﻬﺎﺩﻭ ﻣﺎﻧﺪﻥ ﺩﺭ ﺷﻬﺮ ﺟﺰ ﺍﻳﻦ ﳔﻮﺍﻫﻴﺪﻛﺮﺩ‪ .‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺣﻜﻮﻣﺖ ﻭ ﺳﺮﭘﺮﺳﱴ ﺍﺳﺖ ﻳﻌﲎ ﺷﺎﻳﺪ ﴰﺎ ﺍﮔﺮ ﺑﻪ ﺣﻜﻮﻣﺖ ﺭﺳﻴﺪﻳﺪ‪...‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٠٥:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺣﻜﻮﻣﺖ ﻭ ﺳﺮﭘﺮﺳﱴ ﺍﺳﺖ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﺑﺎﺷﺪ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪.[١١٥:‬‬ ‫ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺭﻭﺷﻦ ﺷﺪﻥ ﻫﺪﺍﻳﺖ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﳐﺎﻟﻔﺖ ﻛﻨﺪ ﻭ ﺍﺯ ﻏﲑ ﻃﺮﻳﻖ ﻣﺆﻣﻨﲔ ﭘﲑﻭﻯ ﳕﺎﻳﺪ ﺗﺎ ﺍﺯ ﺣﻖ ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﺪ ﺑﻪ ﺍﻋﺮﺍﺽ ﻭﺍﺩﺍﺭﺵ ﻣﻰﻛﻨﻴﻢ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ‬ ‫ﺟﻬﻨﻢ ﻭﺍﺭﺩ ﻣﻰﳕﺎﻳﻴﻢ‪ ،‬ﺁﻥ ﺑﺪﺟﺎﻳﮕﺎﻫﻰ ﺍﺳﺖ ﻇﺎﻫﺮﺍ ﺁﻳﻪ ﺩﺭ ﻣﻀﻤﻮﻥ ]ﺗﻮﺑﻪ‪ .[١٢٧:‬ﺍﺳﺖ‪.‬‬ ‫ﻭﱃ‪ :‬ﺳﺮﭘﺮﺳﺖ ﻭ ﺍﺩﺍﺭﻩ ﻛﻨﻨﺪﻩ ﺍﻣﺮ‪ .‬ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﺖ ﻭ ﻳﺎﺭﻯ ﻛﻨﻨﺪﻩ ﻭ ﻏﲑﻩ ﺁﻳﺪ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ]ﺑﻘﺮﻩ‪ .[٢٥٧:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﻟﹼﻰ ﺍﺯ »ﻭﱃ«ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻜﻰ ﺑﺪﻭﻥ‬ ‫ﻓﺎﺻﻠﻪ ﻭ ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﺪﺑﲑ ﺍﻣﻮﺭ ﺍﺯﺩﻳﮕﺮﻯ ﺍﺣﻖ ﻭ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ‪ .‬ﺑﻪ ﺭﺋﻴﺲ ﻗﻮﻡ ﻭﺍﱃ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﻪ ﺗﺪﺑﲑ ﻭ ﺍﻣﺮ ﻭ‪‬ﻰ ﺍﻣﻮﺭ ﻧﺰﺩﻳﻚ ﻭ ﻣﺒﺎﺷﺮ ﺍﺳﺖ‪ .‬ﺑﻪ ﺁﻗﺎ ﻣﻮﱃ ﮔﻮﻳﻨﺪ‬ ‫ﻛﻪ ﺑﻪ ﺍﻣﺮ ﺑﻨﺪﻩ ﺳﺮﭘﺮﺳﱴ ﻭ ﻣﺒﺎﺷﺮﺕ ﻣﻰﻛﻨﺪ ﺑﻪ ﺑﻨﺪﻩ ﻣﻮﱃ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺎ ﺍﻃﺎﻋﺖ ﻣﺒﺎﺷﺮ ﺍﻣﺮ ﻣﻮﱃ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻭﱃ ﻳﺘﻴﻢ ﻛﻪ ﻣﺒﺎﺷﺮ ﻣﺎﻝ ﻳﺘﻴﻢ ﻭ ﺍﺩﺍﺭﻩ ﺍﻭﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﺼﺒﺎﺡ ﺍﺯ ﺍﺑﻦ ﻓﺎﺭﺱ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻫﺮ ﻛﻪ ﻛﺎﺭ ﻛﺴﻰ ﺭﺍ ﺍﺩﺍﺭﻩ ﻛﻨﺪ ﻭﱃ ﺁﻥ ﻛﺎﺭ ﺍﺳﺖ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[٢٥٧:‬ﺧﺪﺍ ﻳﺎﺭ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﺗﺎﺭﻳﻜﻴﻬﺎ ﺑﻪ ﺳﻮﻯ ﻧﻮﺭ ﺍﳝﺎﻥ ﺧﺎﺭﺝ ﻣﻰﻛﻨﺪ‪.‬‬ ‫]ﺑﻘﺮﻩ‪ .[١٠٧:‬ﴰﺎ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﺳﺮﭘﺮﺳﺖ ﻭﻳﺎﺭﻯ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﻧﺼﲑ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ » ‪‬ﻭِﻟﻰ‪ «‬ﺑﻪ ﻣﻌﲎ ﻣﺘﻮﱃ ﺍﻣﺮ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﻳﺎ ﺍﮔﺮ ﳕﻰﺗﻮﺍﻧﺪ ﻣﻄﻠﺐ ﺭﺍ ﺍﻣﻼﻝ ﻛﻨﺪ ﻭ‬ ‫ﺗﻮﺿﻴﺢ ﺩﻫﺪ ﻭﱃ ﺍﻭ ﺍﻣﻼﺀ ﳕﺎﻳﺪ‪.‬‬ ‫ﲨﻊ ﻭﱃ ﺍﻭﻟﻴﺎﺀ ﺍﺳﺖ ﺑﻪ ﻣﻌﺎﱏ ﻓﻮﻕ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ]ﺍﻧﻔﺎﻝ‪ .[٧٢:‬ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻧﺰﺩ ﺧﻮﺩ ﺟﺎ ﺩﺍﺭﻧﺪ ﻭ ﻳﺎﺭﻯ ﻛﺮﺩﻧﺪ ﺁ‪‬ﺎ ﺑﻌﻀﻰ ﺍﻭﻟﻴﺎﺀ ﺑﻌﻀﻰ ﺍﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٢٨:‬ﻣﺆﻣﻨﺎﻥ ﻛﺎﻓﺮﺍﻥ‬ ‫ﺭﺍ ﺩﺭ ﺟﺎﻯ ﺑﺮﺍﺩﺭﺍﻥ ﻣﺆﻣﻦ ﺧﻮﺩ ﺩﻭﺳﺖ ﻭ ﻳﺎﺭ ﻧﮕﲑﻧﺪ‪.‬‬ ‫***‬ ‫* ]ﻣﺎﺋﺪﻩ‪ .[٥٥:‬ﻳﻌﲎ ﺳﺮﭘﺮﺳﺖ ﻭ ﻣﺪﻳﺮ ﴰﺎ ﻓﻘﻂ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﺁﻧﺎﻧﻨﺪﻛﻪ ﳕﺎﺯ ﻣﻰﺧﻮﺍﻧﻨﺪ ﻭ ﺩﺭﺣﺎﻝ ﺭﻛﻮﻉ ﺯﻛﻮﺓ ﻣﻰﺩﻫﻨﺪ ﻗﻴﺪ » ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺭﺍﻛِﻌ‪‬ﻮ ﹶﻥ« »ﺍﹶﻟﺬﱠﻳ ‪‬ﻦ ﻳ‪‬ﻘﻴﻤ‪‬ﻮ ﹶﻥ‪ «...‬ﺭﺍ ﻣﻘﻴﺪ‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﳕﺎﺯﮔﺰﺍﺭ ﻭ ﺯﻛﻮﺓ ﺑﺪﻩ ﻭﱃ ﴰﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﳕﺎﺯﮔﺰﺍﺭﺍﻧﻴﻜﻪ ﺯﻛﻮﺓ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﺭﻛﻮﻉ ﻣﻰﺩﻫﻨﺪ‪.‬‬

‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺑﺎﻳﺪ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻳﻚ ﻗﻀﻴﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭﮔﺮﻧﻪ ﻫﺮ ﻛﺲ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺭ ﺣﺎﻝ ﺭﻛﻮﻉ ﺍﺣﺴﺎﱏ ﺑﻜﻨﺪ ﻭ ﺑﮕﻮﻳﺪ ﻭﱃ ﻣﺴﻠﻤﲔ ﻫﺴﺘﻢ‪ .‬ﻭﺍﻧﮕﻬﻰ ﺑﺎﻳـﺪ ﻣـﺮﺍﺩ ﺍﺯ‬ ‫» ‪‬ﻭِﻟﻴ‪ ‬ﹸﻜ ‪‬ﻢ« ﻣﺪﻳﺮ ﺍﻣﻮﺭ ﻭ ﺳﺮﭘﺮﺳﺖ ﺑﺎﺷﺪ ﻭﮔﺮﻧﻪ ﳘﻪ ﳕﺎﺯﺧﻮﺍﻧﺎﻥ ﻭ ﺯﻛﻮﺓ ﺩﻫﻨﺪﮔﺎﻥ ﻳﺎﺭ ﻭ ﺩﻭﺳﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﻧﺪ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻗﻴﺪ » ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺭﺍﻛِﻌ‪‬ﻮ ﹶﻥ« ﻧﺪﺍﺭﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ‬ ‫ﺍﻧﺼﺎﻑ ﺍﺯ ﺧﻮﺩ ﺁﻳﻪ ﺧﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺁﻥ ﻋﻤﻮﻡ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺣﻜﺎﻳﺖ ﺍﺯ ﻳﻚ ﻭﺍﻗﻌﻪ ﺧﺼﻮﺻﻰ ﺩﺍﺭﺩ ﻭ ﻟﻔﻆ »ﺍِﻧ‪‬ﻤﺎ« ﻭﻻﻳﺖ ﻏﲑﺧﺪﺍ ﻭ ﺭﺳﻮﻝ »ﻭ‪‬ﺍﻟﹼﺬﻳ ‪‬ﻦ‪ «...‬ﺭﺍ ﻧﻔﻰ ﻣﻰﻛﻨﺪ ﺯﻳﺮﺍ‬ ‫»ﺍِﻧ‪‬ﻤﺎ« ﻧﺺ ﺩﺭ ﲣﺼﻴﺺ ﺍﺳﺖ‪.‬‬ ‫ﷲ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺑﻪ ﻣﺮﺩﻡ ﺣﺪﻳﺚ ﻣﻰﺧﻮﺍﻧﺪ‪ .‬ﻣﺮﺩﻯ ﻛﻪ ﺭﻭﻯ ﺧﻮﺩ‬ ‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺯﻯ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺩﺭ ﻛﻨﺎﺭ ﺯﻣﺰﻡ ﻧﺸﺴﺘﻪ ﻭ ﺑﻪ ﻟﻔﻆ »ﻗﺎ ﹶﻝ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﷲ« ﻣﻰﮔﻔﺖ ﺁﻥ ﻣﺮﺩ ﻧﻴﺰ ﻣﻰﮔﻔﺖ‪ .‬ﺍﺑﻦ ﻋﺒﺎﺱ ﮔﻔﺖ‪ :‬ﺗﻮ ﺭﺍ ﺑﻪ ﺧﺪﺍ ﺗﻮ ﻛﻴﺴﱴ؟ ﻣﺮﺩ ﺻـﻮﺭﺕ‬ ‫ﺭﺍ ﭘﻮﺷﻴﺪﻩ ﺑﻮﺩ ﺩﺭ ﺁﳒﺎ ﺣﺎﺿﺮ ﺷﺪ ﻫﺮ ﭼﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻰﮔﻔﺖ »ﻗﺎ ﹶﻝ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﻣﺮﺩﻡ ﻫﺮ ﻛﻪ ﻣﺮﺍ ﺷﻨﺎﺧﺘﻪ ﻫﻴﭻ ﻭ ﮔﺮﻧﻪ ﺧﻮﺩﻡ ﺭﺍ ﻣﻌﺮﰱ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻦ ﺟﻨﺪﺏ ﺑﻦ ﺟﻨﺎﺩﻩ ﺑﺪﺭﻯ ﺍﺑﻮﺫﺭﻏﻔﺎﺭﻯ ﻫﺴﺘﻢ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺩﻭ ﮔﻮﺷﻢ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ‬ ‫ﺼ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣﺨ‪‬ﺬﹸﻭﻝﹲ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹶﺬﹶﻟ ‪‬ﻪ«‪.‬‬ ‫ﺷﻨﻴﺪﻡ ﻭﮔﺮﻧﻪ ﻛﺮ ﺷﻮﻧﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺩﻭ ﭼﺸﻢ ﺩﻳﺪﻡ ﻭ ﮔﺮﻧﻪ ﻛﻮﺭ ﺑﺎﺷﻨﺪ ﻣﻰﻓﺮﻣﻮﺩ‪ »:‬ﻋ ِﻠﻰ‪ ‬ﻗﺎِﺋ ‪‬ﺪ ﺍ ﹾﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﺭ ِﺓ ‪‬ﻭ ﻗﺎِﺗ ﹸﻞ ﺍﹾﻟ ﹶﻜ ﹶﻔ ‪‬ﺮ ِﺓ ﻭ‪‬ﻣ‪‬ﻨ‪‬ﺼ‪‬ﻮﺭ‪ ‬ﻣ ‪‬ﻦ ‪‬ﻧ ‪‬‬ ‫ﺑﺪﺍﻧﻴﺪ ﺭﻭﺯﻯ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﳕﺎﺯ ﻇﻬﺮ ﺧﻮﺍﻧﺪﻡ ﺳﺎﺋﻠﻰ ﺩﺭ ﻣﺴﺠﺪ ﭼﻴﺰﻯ ﺧﻮﺍﺳﺖ ﺑﻪ ﺍﻭ ﭼﻴﺰﻯ ﻧﺪﺍﺩﻧﺪ‪ ،‬ﺩﺳﺖ ﺑﻪ ﺁﲰﺎﻥ ﺑﺮﺩﺍﺷﺖ ﻛﻪ ﺧﺪﺍﻳﺎ ﮔﻮﺍﻩ ﺑﺎﺵ ﻣﻦ‬ ‫ﺩﺭ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺍﻇﻬﺎﺭ ﺣﺎﺟﺖ ﻛﺮﺩﻡ ﻛﺴﻰ ﭼﻴﺰﻯ ﺑﻪ ﻣﻦ ﻧﺪﺍﺩ‪ ،‬ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻧﻮﻗﺖ ﺩﺭ ﺭﻛﻮﻉ ﳕﺎﺯ ﺑﻮﺩ ﺑﺎ ﺍﻧﮕﺸﺖ ﻛﻮﭼﻚ ﺩﺳﺖ ﺭﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻥ ﺍﻧﮕـﺸﺘﺮ‬ ‫ﻣﻰﻛﺮﺩ ﺑﻪ ﺳﺎﺋﻞ ﺍﺷﺎﺭﻩ ﳕﻮﺩ‪ ،‬ﺳﺎﺋﻞ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻧﮕﺸﺖ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﺮﻓﺖ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺩﺭ ﳕﺎﺯ ﺍﻳﻦ ﻋﻤﻞ ﺭﺍ ﻣﻴﺪﻳﺪ‪ ،‬ﭼﻮﻥ ﺍﺯ ﳕﺎﺯ ﻓﺎﺭﻍ ﺷﺪ ﺳﺮ‬ ‫ﺴ ‪‬ﺮ ﱃ ﺃﹶﻣ‪‬ﺮﻯ‪ ...‬ﻭ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﱃ ﻭ‪‬ﺯﻳﺮﹰﺍ ِﻣ ‪‬ﻦ ﺃﹶﻫ‪‬ﻠﻰ ﻫﺎﺭ‪‬ﻭ ﹶﻥ ﺃﹶﺧﻰ ﹸﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﺩ ِﺑ ِﻪ ﹶﺃﺯ‪‬ﺭﻯ ‪‬ﻭ ﺃﹶ ‪‬ﺷﺮِﻛ ‪‬ﻪ ﰱ ﺍﹶﻣ‪‬ﺮﻯ« ﺩﺭ ﺟﻮﺍﺑﺶ ﻗﺮﺁﻥ ﻧﺎﻃﻖ ﻧﺎﺯﻝ‬ ‫ﺡ ﱃ ﺻ‪‬ﺪ‪‬ﺭﻯ ‪‬ﻭ ‪‬ﻳ ِ‬ ‫ﺏ ﺍ ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﺑﻪ ﺁﲰﺎﻥ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ »:‬ﺭ ِ‬ ‫ﺠ ‪‬ﻌ ﹸﻞ ﻟﹶﻜﹸﻤﺎ ﺳ‪‬ﻠﹾﻄﺎﻧﹰﺎ ﻓﹶﻼﻳ‪‬ﺼِ ﻠﹸﻮ ﹶﻥ ﺍِﻟﹶﻴ‪‬ﻜﹸﻤﺎ« ﺧﺪﺍﻳﺎ ﻣﻨﻬﻢ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﭘﻴﺎﻣﱪ ﺗﻮ ﳏﻤﺪ‪ ،‬ﺳﻴﻨﻪ ﻣﺮﺍ ﻓﺮﺍﺥ ﮔﺮﺩﺍﻥ‪ .‬ﻛﺎﺭﻡ ﺭﺍﺁﺳﺎﻥ ﻛﻦ‪ .‬ﺑﺮﺍﻯ ﻣﻦ‬ ‫ﻚ ‪‬ﻭ ‪‬ﻧ ‪‬‬ ‫ﻀ ‪‬ﺪ ‪‬ﻙ ِﺑﺄﹶﺧﻴ ‪‬‬ ‫ﺸﺪ‪ ‬ﻋ ‪‬‬ ‫ﻓﺮﻣﻮﺩﻯ ﻛﻪ‪ »:‬ﺳ‪‬ﻨ ‪‬‬ ‫ﻭﺯﻳﺮﻯ ﻭ ﻳﺎﺭﻯ ﺍﺯ ﺍﻫﻞ ﻣﻦ ﻣﻌﲔ ﻛﻦ ﻋﻠﻰ ﺑﺮﺍﺩﺭﻡ ﺭﺍ‪ ،‬ﺑﺎ ﺍﻭ ﻣﺮﺍ ﺗﻘﻮﻳﺖ ﻓﺮﻣﺎ‪.‬‬ ‫ﺍﺑﻮﺫﺭ ﮔﻮﻳﺪ‪ :‬ﲞﺪﺍ ﻗﺴﻢ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺳﺨﻦ ﺧﻮﻳﺶ ﺭﺍ ﲤﺎﻡ ﻧﻜﺮﺩ ﺗﺎ ﺟﱪﺋﻴﻞ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﳏﻤﺪ ﲞﻮﺍﻥ‪ .‬ﻓﺮﻣﻮﺩ ﭼﻪ ﲞﻮﺍﱎ؟ ﮔﻔﺖ ﲞﻮﺍﻥ‪» :‬ﺍِﻧ‪‬ﻤﺎ‬ ‫ﷲ ‪‬ﻭ ﺭ‪‬ﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ‪«...‬‬ ‫‪‬ﻭِﻟﻴ‪ ‬ﹸﻜ ‪‬ﻢ ﺍ ُ‬ ‫ﺳﭙﺲ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺧﱪ ﺭﺍ ﺛﻌﻠﱮ ﺑﺎ ﺍﻳﻦ ﺳﻨﺪ ﺑﻪ ﻋﻴﻨﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺍﺑﻮﺑﻜﺮ ﺭﺍﺯﻯ ﺩﺭ ﻛﺘﺎﺏ ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻧﻪ ﻧﻘﻞ ﻣﻐﺮﰉ ﻭ ﺭﻣﺎﱏ ﻭ ﻃﱪﺳﻰ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ‬ ‫ﺣﻖ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﺯﻝ ﺷﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺭﻛﻮﻉ ﺍﻧﮕﺸﺘﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺳﺎﺋﻞ ﲞﺸﻴﺪ‪ .‬ﳎﺎﻫﺪ ﻭ ﺳﺪﻯ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﺍﺯﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ‬ ‫ﻭ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻋﻼﻣﻪ ﺍﻣﻴﲎ ﺭﲪﻪ ﺍﷲ ﺩﺭ ﺟﻠﺪ ﺩﻭﻡ ﺍﻟﻐﺪﻳﺮ ﺹ ‪ ٥٢-٥٣‬ﺁﻥ ﺭﺍ ﺍﺯ ﺗﻔﺴﲑ ﺛﻌﻠﱮ‪ ،‬ﺗﻔﺴﲑﻃﱪﻯ‪ ،‬ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﻭﺍﺣـﺪﻯ‪ ،‬ﺗﻔـﺴﲑﻓﺨﺮ ﺭﺍﺯﻯ‪ ،‬ﺗﻔـﺴﲑﺧﺎﺯﻥ‪،‬‬ ‫ﺗﻔﺴﲑﻧﻴﺸﺎﺑﻮﺭﻯ‪ ،‬ﻓﺼﻮﻝ ﺍﳌﻬﻤﻪ ﺍﺑﻦ ﺻﺒﺎﻍ‪ ،‬ﺻﻮﺍﻋﻖ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻧﻮﺭﺍﻻﺑﺼﺎﺭ ﺷﺒﻠﻨﺠﻰ ﻭ ﺩﻩ ﺩﻭﺍﺯﺩﻩ ﻛﺘﺎﺏ ﺩﻳﮕﺮ ﻛﻪ ﳘﻪ ﺍﺯ ﻛﺘﺐ ﻣﺸﻬﻮﺭ ﺍﻫﻞ ﺳﻨﺖ ﺍﻧﺪ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻃﺎﻟﺒﺎﻥ‬ ‫ﺗﻔﺼﻴﻞ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺍﳌﺮﺍﺟﻌﺎﺕ ﻣﺮﺍﺟﻌﻪ ﭼﻬﻠﻢ ﻣﺮﺣﻮﻡ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻋﺎﻣﻠﻰ ﺁﻥ ﺭﺍ ﺑﻄﻮﺭ ﺗﻔﺼﻴﻞ ﺍﺯ ﻣﻨﺎﺑﻊ ﺍﺻﻴﻞ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﻋﺒﺪﺍ‪‬ﻴﺪ ﺳﻠﻴﻢ ﺭﺋﻴﺲ ﺍﻻﺯﻫﺮ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﺁﻥ ﺍﺳﻨﺎﺩ ﺧﺎﺿﻊ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻃﻼﻕ ﲨﻊ ﺑﺮ ﻣﻔﺮﺩ‬ ‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﭼﺮﺍ ﻟﻔﻆ »ﻭ‪‬ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ‪ «...‬ﺑﻪ ﻟﻔﻆ ﲨﻊ ﺁﻣﺪﻩ ﻻﺯﻡ ﺑﻮﺩ »ﻭ‪‬ﺍﻟﱠﺬﻯ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ﺃﹶﻗﺎ ‪‬ﻡ ﺍﻟﺼ‪‬ﻠﻮ ﹶﺓ ‪‬ﻭ ﺁﺗ‪‬ﻰ ﺍﻟﺰ‪‬ﻛﻮ ﹶﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺭﺍ ِﻛﻊ‪ «‬ﺁﻳﺪ ﻛﻪ ﻣﻔﺮﺩ ﻭ ﻣﻨﻄﺒﻖ ﺑﺮ ﺍﻣﺎﻡ‬ ‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎﺷﺪ؟‬ ‫ﮔﻮﻳﻴﻢ‪ :‬ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﻭﺍﺿﺤﺘﺮﻳﻦ ﺩﻻﺋﻞ ﺑﺮ ﺻﺤﺖ ﺍﻣﺎﻣﺖ ﺑﻼﻓﺼﻞ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻭﭼﻮﻥ ﺛﺎﺑﺖ ﺷﻮﺩ ﻛﻪ ﻟﻔﻆ »ﻭ‪‬ﻟِﻴ‪‬ﻜﹸﻢ« ﺍﻓﺎﺩﻩ ﻣﻰﻛﻨﺪ ﻛﺴﻰ‬ ‫ﺭﺍ ﻛﻪ ﻣﺪﻳﺮ ﺍﻣﻮﺭ ﻭ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﺔ ﺍﺳﺖ ﻭ ﺛﺎﺑﺖ ﺷﻮﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﹶﻟﱠﺬﻳﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«ﺍﺳﺖ‪ ،‬ﻧﺺ ﺑﺮ ﺍﻣﺎﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺭﺟﻮﻉ ﺑﻪ ﻟﻐﺖ ﺛﺎﺑﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﻭﱃ ﺑﻪ ﻣﻌﲎ ﺳﺮﭘﺮﺳﺖ ﻭ ﻣﺪﻳﺮﺍﻣﻮﺭ ﺍﺳﺖ ﻟﻔﻆ »ﺍِﻧ‪‬ﻤﺎ« ﺩﺭ ﻣﻔﻴﺪ ﺍﺧﺘﺼﺎﺹ ﺍﺳﺖ ﻭﻟﺬﺍ ﳕﻰﺷﻮﺩ ﻭﱃ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﱴ ﺩﺭ ﺩﻳﻦ ﻭ ﳏﺒﺖ ﲪﻞ‬ ‫ﺾ« ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻋﺎﻣﻪ ﻭﺧﺎﺻﻪ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋﻠﻰ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﺃﹶﻭ‪‬ﻟِﻴﺎ ُﺀ ‪‬ﺑ ‪‬ﻌ ٍ‬ ‫ﺕ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﻛﺮﺩ ﺯﻳﺮﺍ ﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﳘﻪ ﻣﻮﻣﻨﺎﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﺆﻣِﻨﺎ ‪‬‬ ‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﺯﻝ ﺷﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺎﰎ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺭﻛﻮﻉ ﺻﺪﻗﻪ ﺩﺍﺩ‪.‬‬ ‫ﺗﺎ ﻓﺮﻣﻮﺩﻩ ﻛﺴﻰ ﳕﻰﺗﻮﺍﻧﺪ ﺑﮕﻮﻳﺪ ﻟﻔﻆ »ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ« ﲨﻊ ﺍﺳﺖ ﻭﺑﺮ ﻣﻔﺮﺩ ﺍﻃﻼﻕ ﳕﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺍﻫﻞ ﻟﻐﺖ ﮔﺎﻫﻰ ﺍﺯ ﻣﻔﺮﺩ ﺑﺮﺍﻯ ﺗﻌﻈﻴﻢ ﻭ ﺗﻔﺨﻴﻢ ﺑﻪ ﻟﻔﻆ ﲨﻊ ﺗﻌﺒﲑ ﻣﻰﺁﻭﺭﻧﺪ ﻭﺍﻳﻦ‬ ‫ﺩﺭ ﻛﻼﻣﺸﺎﻥ ﻣﺸﻬﻮﺭﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺍﺳﺘﺪﻻﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺯﳐﺸﺮﻯ ﺩﺭ ﻛﺸﺎﻑ ﭘﺲ ﺍﺯ ﺗﺼﺪﻳﻖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﮔﻮﻳﺪ ﺍﹶﻟﱠﺬﻳﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺑﻪ ﻟﻔﻆ ﲨﻊ ﺁﻣﺪﻩ ﺑﺎ ﺁﻥﻛﻪ ﻣﺮﺍﺩ ﻳﻜﻔﺮﺩ ﺍﺳﺖ ﺗﺎ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺑﻪ ﺍﻳﻦ‬ ‫ﻛﺎﺭ ﺗﺮﻏﻴﺐ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺛﻮﺍﰉ ﻣﺎﻧﻨﺪ ﺛﻮﺍﺏ ﺁﻥ ﺑﺮﺳﻨﺪ ﻭ ﺗﺎ ﺭﻭﺷﻦ ﺷﻮﺩ ﻛﻪ ﺑﺎﻳﺪ ﻋﺎﺩﺕ ﻣﻮﻣﻨﺎﻥ ﺑﺮ ﻛﺴﺐ ﻧﻴﻜﻮﻛﺎﺭﻯ ﺗﺎ ﺁﻥ ﺣﺪ ﺑﺎﺷﺪ ﻛﻪ ﻛﺎﺭ ﻧﻴﻚ ﺭﺍ ﺗﺎﲤﺎﻡ ﺷﺪﻥ ﳕﺎﺯ ﺑﻪ ﺗﺄﺧﲑ‬ ‫ﻧﻴﺎﻧﺪﺍﺯﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﳌﺮﺍﺟﻌﺎﺕ‪ :‬ﻣﺮﺍﺟﻌﻪ ﭼﻬﻞ ﻭ ﺩﻭﻡ ﺩﺭﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺷﻜﺎﻝ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺮﺏ ﺑﻪ ﺟﻬﱴ ﺍﺯ ﻣﻔﺮﺩ ﺑﻪ ﻟﻔﻆ ﲨﻊ ﺗﻌﺒﲑ ﻣﻰﺁﻭﺭﺩ ﺷﺎﻫﺪ ﺁﻥ ﻗﻮﻝ ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺖ ﺩﺭ ﺳـﻮﺭﻩ ]ﺁﻝ‬ ‫ﺱ« ﺑﻪ ﺍﲨﺎﻉ ﻣﻔﺴﺮﺍﻥ ﻭ ﳏﺪﺛﺎﻥ ﻭ ﺍﻫﻞ ﺗﺎﺭﻳﺦ ﻧﻌﻴﻢ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﺷﺠﻌﻰ ﺍﺳﺖ ﻛﻪ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺩﻩ ﺷﺘﺮ ﺑﻮﻯ ﺩﺍﺩ ﺗﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ‬ ‫ﺱ« ﺩﺭ »ﻗﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻋﻤﺮﺍﻥ‪ .[١٧٣:‬ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺸ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ« ﺍﻫﻞ ﻣﻜﻪ ﺑﺮ ﻋﻠﻴﻪ ﴰﺎ ﻟﺸﻜﺮﻳﺎﻥ ﲨﻊ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺘﺮﺳﻴﺪ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺱ ﻗﹶﺪ‪‬ﺟ‪‬ﻨ‪‬ﻌ‪‬ﻮﺍﹶﻟ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺧ ‪‬‬ ‫ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺑﺘﺮﺳﺎﻧﺪ ﻭ ﻣﺘﺰﻟﺰﻝ ﻛﻨﺪ ﻭ ﻛﺮﺩﻭ ﮔﻔﺖ‪ِ »:‬ﺍ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺗﺮﺳﻴﺪﻧﺪ ﻭ ﺑﻪ ﺟﻨﮓ ﺑﲑﻭﻥ ﻧﺸﺪﻧﺪ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻓﻘﻂ ﺑﺎ ﻫﻔﺘﺎﺩﻧﻔﺮ ﺧﺎﺭﺝ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻃﻼﻕ ﻟﻔﻆ ﻧﺎﺱ ﺑﺮ ﻣﻔﺮﺩ ﻧﻜﺘﻪ ﺷﺮﻳﻔﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺪﺡ ﺁﻥ ﻫﻔﺘﺎﺩﻧﻔﺮ‬ ‫ﺩﺭ ﺻﻮﺭﺗﻰ ﻛﺎﻣﻞﺗﺮ ﺍﺳﺖ ﻛﻪ ﻟﻔﻆ ﻧﺎﺱ ﺁﻳﺪ ﺍﺯ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻳﻜﻨﻔﺮ ﺧﱪﺩﺍﺩ ﻳﻌﲎ ﺍﺯ ﺧﱪ ﺩﺍﺩﻥ ﭼﻨﺪﻳﻦ ﻧﻔﺮ ﻫﻢ ﺍﺯ ﺍﳝﺎﻥ ﻭ ﭘﲑﻭﻯ ﭘﻴﻐﻤﱪ ﺑﺮﳕﻰ ﮔﺮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻀﺎ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[١١:‬ﻣﺮﺍﺩ ﺍﺯ »ﻗﹶﻮ‪‬ﻡ« ﻳﻚ ﻧﻔﺮ ﺑﻮﺩ ﺑﻨﺎﻡ ﻏﻮﺭﺙ ﻭ ﺑﻪ ﻗﻮﱃ ﻋﻤﺮﺑﻦ ﺟﺤﺎﺵ ﺍﺯ ﻳﻬﻮﺩ ﺑﲎ ﻧﻀﲑ ﻛﻪ ﴰﺸﲑ ﻛﺸﻴﺪ ﻭ ﺧﻮﺍﺳﺖ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺭﺍ‬ ‫ﺑﺰﻧﺪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﻣﻨﻊ ﻛﺮﺩ ﺣﻜﺎﻳﺘﺶ ﺭﺍ ﳏﺪﺛﺎﻥ ‪،‬ﻣﻔﺴﺮﺍﻥ ﻭ ﺍﻫﻞ ﺗﺎﺭﻳﺦ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ ﺩﺭ ﺟﺰﺀ ‪ ٣‬ﺳﲑﻩ ﺧﻮﺩ ﺩﺭ ﻏﺰﻭﻩ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﺁﻥ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﻟﻔﻆ‬ ‫ﲨﻊ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﺮ ﻣﻔﺮﺩ ﺍﻃﻼﻕ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺟﻬﺖ ﺗﻌﻈﻴﻢ ﻧﻌﻤﺘﺶ ﺑﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺳﻼﻣﺖ ﻭ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﭘﻴﺎﻣﱪﺷﺎﻥ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺍﺯ ﺷﺮ ﺩﴰﻦ‪.‬‬

‫ﻭ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﻫﻠﻪ ﻟﻔﻆ ﺍﺑﻨﺎﺀ ﻭ ﻧﺴﺎﺀ ﻭ ﺍﻧﻔﺲ ﺑﺎ ﺁﻧﻜﻪ ﺣﻘﻴﻘﺖ ﺩﺭ ﻋﻤﻮﻡ ﺍﻧﺪ ﺑﺮ ﺣﺴﻨﲔ ﻭ ﻓﺎﻃﻤﻪ ﻭ ﻋﻠﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪﻩ ﭼﻨﺎﻧﻜﻪ ﳘﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺍﻃﻼﻕ ﺑﺮﺍﻯ‬ ‫ﺗﻌﻈﻴﻢ ﺁ‪‬ﺎﺳﺖ‪.‬‬ ‫ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺁﻳﺎﺕ‪ ،‬ﻗﻮﻝ ﻃﱪﺳﻰ ﻭ ﺯﳐﺸﺮﻯ ﺭﺍ ﻛﻪ ﺩﺭ ﺑﺎﻻ ﻧﻘﻞ ﻛﺮﺩﱘ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﻭﺟﻪ ﺩﻳﮕﺮﻯ ﮔﻔﺘﻪ ﻛﻪ ﺧﻼﺻﻪﺍﺵ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺁﻳﻪ ﺑﻪ‬ ‫ﻟﻔﻆ ﻣﻔﺮﺩ ﻣﻰﺁﻣﺪ ﺩﻳﮕﺮ ﳎﺎﱃ ﳕﻰﻣﺎﻧﺪ ﻛﻪ ﺩﴰﻨﺎﻥ ﻋﻠﻰ ﻭ ﺑﲎ ﻫﺎﺷﻢ ﻭ ﻣﻨﺎﻓﻘﺎﻥ ﻭ ﺍﻫﻞ ﺣﺴﺪ ﻓﻜﺮ ﻣﺮﺩﻡ ﺭﺍ ﺁﺷﻔﺘﻪ ﻛﻨﻨﺪ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺧﻄﺮﻯ ﺑﺮ ﺍﺳﻼﻡ ﻣﺘﻮﺟﻪﻣﻰ ﺷﺪ ﻳﻌﲎ ﻳﺎ ﺁﻳﻪ‬ ‫ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺣﺬﻑ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻳﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﺘﻬﻢ ﻣﻰﳕﻮﺩﻧﺪ ﻛﻪ ﻧﻌﻮﺫﺑﺎﷲ ﺑﺎ ﺧﻮﺍﻫﺶ ﻧﻔﺲ ﺧﻮﺩ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺁﻥ ﻟﻄﻤﻪﺍﻯ ﺑﺮ ﺍﺻﻞ ﺩﻳﻦ ﻣﻰﺷﺪ )ﺍﺯ ﻧﮕﺎﺭﻧﺪﻩ(‪.‬‬ ‫ﻭﱃ ﺁﻳﻪ ﺑﻪ ﻟﻔﻆ ﲨﻊ ﺁﻣﺪﻩ ﺑﻪ ﺁﻧﻜﻪ ﻣﻔﺮﺩ ﻣﺮﺍﺩ ﺑﻮﺩ ﺳﭙﺲ ﻧﺼﻮﺹ ﭘﻰ ﺩﺭﭘﻰ ﺁﻣﺪﻧﺪ ﻭ ﻭﻻﻳﺖ ﺁﳓﻀﺮﺕ ﺁﻓﺘﺎﰉ ﮔﺮﺩﻳﺪ‪.‬‬ ‫***‬ ‫ﻣﻮﱃ‪ :‬ﺳﺮﭘﺮﺳﺖ‪ .‬ﻣﺎﻟﻚ ﻋﺒﺪ‪ .‬ﺻﺪﻳﻖ‪ .‬ﻏﻼﻡ‪] .‬ﺍﻧﻔﺎﻝ‪ .[٤٠:‬ﺑﺪﺍﻧﻴﺪ ﺧﺪﺍ ﺗﺪﺑﲑ ﻛﻨﻨﺪﻩ ﺍﻣﻮﺭ ﴰﺎﺳﺖ ‪‬ﺘﺮ ﻣﺪﻳﺮ ﻭ ‪‬ﺘﺮ ﻳﺎﺭ ﺍﺳﺖ‪] .‬ﳓﻞ‪ .[٧٦:‬ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻻﻝ ﻣـﺎﺩﺭ ﺯﺍﺩ‬ ‫ﺍﺳﺖ‪ ،‬ﺑﻪ ﭼﻴﺰﻯ ﻗﺎﺩﺭ ﻧﻴﺴﺖ ﻭ ﺑﺮ ﺁﻗﺎﻯ ﺧﻮﺩ ﺑﺎﺭ ﻭ ﺳﻨﮕﻴﲎ ﺍﺳﺖ‪.‬‬ ‫* ]ﺩﺧﺎﻥ‪ .[٤١:‬ﺭﻭﺯﻳﻜﻪ ﺩﻭﺳﱴ ﺍﺯ ﺩﻭﺳﱴ ﭼﻴﺰﻯ ﺭﺍ ﻛﻔﺎﻳﺖ ﳕﻰﻛﻨﺪ‪.‬‬ ‫ﻭﺟﻪ ﺍﻃﻼﻕ ﻣﻮﱃ ﺑﺮ ﺍﻳﻦ ﻣﻌﺎﱏ ﺩﺭ ﻟﻔﻆ »ﻭﱃ« ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻛﻪ ﺑﺮ ﺍﻧﺴﺎﻥ ﻧﺰﺩﻳﻚ ﻭ ﺍﻭﱃ ﺍﻧﺪ ﻭ ﻣﺒﺎﺷﺮﺕ ﺍﻣﺮ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﭼﻨﺪ ﺁﻳﻪ ﺗﻮﺟﻪ ﻛﻨﻴﺪ‪:‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺭ« ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻳﺎﺭﺍﻥ ﺁﺗﺶ ﺍﺳﺖ ﺑﺎ ﻣﻼﺣﻈﻪ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺪﻛﺎﺭﺍﻥ ﺭﻓﻴﻖ‬ ‫* ]ﺣﺪﻳﺪ‪ .[١٥:‬ﻣﻮﱃ ﺷﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﺖ ﻭ ﺭﻓﻴﻖ ﺑﺎﺷﺪﻣﺎﻧﻨﺪ »ﹶﺍﺻ‪‬ﺤﺎ ‪‬‬ ‫ﺁﺗﺶ ﻭ ﺁﺗﺶ ﺭﻓﻴﻖ ﺁ‪‬ﺎﺳﺖ ﻭ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺮﺍﻯ ‪‬ﻜﻢ ﺍﺳﺖ‪ ،‬ﺷﺎﻳﺪ ﻣﻮﱃ ﺑﻪ ﻣﻌﲎ ﻣﺘﻮﱃ ﺍﻣﺮ ﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺎﺭﮔﺮﺩﺍﻥ ﻭ ﻣﺪﺑﺮ ﺍﻣﺮ ﴰﺎ ﺁﺗﺶ ﺍﺳﺖ‪ .‬ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﲎ ﺍﻭﱃ‬ ‫)ﺳﺰﺍﻭﺍﺭﺗﺮ( ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﻣﻌﺎﱏ ﻣﻮﱃ ﺍﺳﺖ ﻭ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫* ]ﻣﺮﱘ‪ .[٥:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﻤﻮﺯﺍﺩﻩ ﺭﺍ ﻣﻮﱃ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﻧﺴﺐ ﺑﻪ ﺍﻧﺴﺎﻥ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﻣﻮﺍﱃ ﺩﺭ ﺁﻳﻪ ﻋﻤﻮﻫﺎ ﻭ ﻋﻤﻮﺯﺍﺩﻩﻫﺎ ﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ»ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ :‬ﻳﻌﲎ ﻣﻦ ﺍﺯ ﻋﻤﻮﻫﺎ ﻭ ﻋﻤﻮﺯﺍﺩﻩﻫﺎ ﭘﺲ ﺍﺯ ﺧﻮﺩﻡ ﻣﻰﺗﺮﺳﻢ ﻭ ﺯﱎ ﻧﺎﺯﺍ ﺍﺳﺖ ﲟﻦ ﻓﺮﺯﻧﺪﻯ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎ‪.‬‬ ‫* ]ﻧﺴﺎﺀ‪ .[٣٣:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﻣﻮﱃ ﻭﺭﺛﻪ ﺍﺳﺖ ﻛﻪ ﺍﻭﱃ ﻭﺍﺣﻖ ﺍﺳﺖ ﺑﻪ ﻣﲑﺍﺙ ﻣﻴﺖ )ﻇﺎﻫﺮﺍ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﻧﺰﺩﻳﻜﻰ ﺍﺳﺖ( ﻳﻌﲎ ﺑﺮﺍﻯ ﻫﺮ ﺁﻧﭽﻪ ﭘﺪﺭﺍﻥ ﻭ ﻣﺎﺩﺭﺍﻥ ﻭ‬ ‫ﺧﻮﻳﺸﺎﻥ ﺗﺮﻙ ﻛﺮﺩﻩﺍﻧﺪ ﻭﺍﺭﺛﺎﱏ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﱘ‪ .‬ﺁﻳﻪ ﺭﺑﻄﻰ ﺑﻪ ﻋﺼﺒﻪ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻭﺭﺙ ‪ -‬ﺍﺭﺙ« ﮔﺬﺷﺖ ﻭ ﺁﻥ ﺧﻼﺻﻪ ﺁﻳﺎﺕ ﺍﺭﺙ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺁﻳﻪ‬ ‫ﺖ ﺍﻟﹾﻤ‪‬ﻮﺍِﻟ ‪‬ﻰ« ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻛﻪ ﺍﻭﱃ )ﺳﺰﺍﻭﺍﺭﺗﺮ( ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﻣﻮﱃ ﺍﺳﺖ ﳑﻜﻦ ﺍﺳﺖ ﻣﻮﺍﱃ ﺩﺭ ﺁﻳﻪ ﺑﺪﺍﻥ ﻣﻌﲎ ﺑﺎﺷﺪ ﻳﻌﲎ ﺑﺮﺍﻯ ﺗﺮﻛﻪ ﭘﺪﺭﺍﻥ ﻭ ﻣـﺎﺩﺭﺍﻥ ﻭﺍﻗﺮﺑـﺎﺀ‬ ‫»ﻭ‪‬ﺍِﱏ ِﺧ ﹾﻔ ‪‬‬ ‫ﺳﺰﺍﻭﺍﺭﺗﺮﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﱘ ﻛﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺑﺮﺩﻥ ﺍﺭﺙ ﺳﺰﺍﻭﺍﺭﺗﺮﻧﺪ‪.‬‬ ‫***‬ ‫ﺍﻭﱃ‪ :‬ﻧﺰﺩﻳﻜﺘﺮ‪ .‬ﺳﺰﺍﻭﺍﺭﺗﺮ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٦٨:‬ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﻣﺮﺩﻡ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺁﻧﺎﻧﻨﺪ ﻛﻪ ﺍﺯ ﻭﻯ ﭘﲑﻭﻯ ﻛﺮﺩﻧﺪ ﻭ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻭ ﭘﲑﻭﺍﻥ ﺍﻭﺳﺖ‪.‬‬ ‫]ﺍﺣﺰﺍﺏ‪ .[٦:‬ﺑﻪ ﺣﻜﻢ ﺍﻳﻦ ﺁﻳﻪ ﭘﻴﻐﻤﱪ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻧﺴﺒﺖ ﺑﻪ ﻣﻮﻣﻨﺎﻥ ﺍﺯ ﻧﻔﺲ ﺧﻮﺩﺷﺎﻥ ﻧﺰﺩﻳﻜﺘﺮ ﻭ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ ﻭﺯﻧﺎﻥ ﺍﻭ ﻭ ﻣﺎﺩﺭﺍﻥ ﻣﺆﻣﻨﲔ ﺍﻧﺪ‪ ،‬ﳏﺘﺮﻡ ﺍﻧـﺪ ﻭ‬ ‫ﻧﻜﺎﺣﺸﺎﻥ ﺑﻌﺪ ﺍﺯ ﭘﻴﺎﻣﱪ ﺑﺮ ﻣﻮﻣﻨﺎﻥ ﺣﺮﺍﻡ ﻣﻰﺑﺎﺷﺪ‪ .‬ﭘﺲ ﻣﻘﺎﻡ ﭘﻴﻐﻤﱪ ﻭ ﺍﳘﻴﺖ ﻭﺟﻮﺩ ﭘﻴﻐﻤﱪ ﺑﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﻧﻔﺲ ﺧﻮﻳﺶ ﺑﺎﻻﺗﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺩﺭ ﻛﺎﺭﻯ ﺍﺯ ﻛﺎﺭﻫﺎ ﺍﻋﻢ ﺍﺯ ﺧﲑ ﻳﺎﺷﺮ‬ ‫ﺍﻣﺮ ﺩﺍﺋﺮ ﺑﺎﺷﺪ ﻣﻴﺎﻥ ﭘﻴﻐﻤﱪ ﻭ ﻧﻔﺲ ﻣﻮﻣﻦ‪ ،‬ﭘﻴﻐﻤﱪ ﺍﺭﺟﺢ ﻭ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪ .‬ﺁﻳﻪ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﺍﻭﻟﻮﻳﺖ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻣﻰﺭﺳﺎﻧﺪ‪.‬‬ ‫]ﺍﺣﺰﺍﺏ‪ .[٦:‬ﮔﻮﻳﻨﺪ ﺑﺎ ﺍﻳﻦ ﺁﻳﻪ ﺍﺭﺙ ﺑﺮﺩﻥ ﻏﲑ ﺍﻭﱃ ﺍﻻﺭﺣﺎﻡ ﻛﻪ ﺩﺭ ﺍﻭﺍﺋﻞ ﻫﺠﺮﺕ ﺑﻮﺩ ﻧﺴﺦ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺍﻗﺮﺑﺎ ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﻀﻰ ﺩﺭ ﺍﺭﺙ ﺑﺮﺩﻥ ﺍﺯ ﻣﻮﻣﻨﺎﻥ ﻭ ﻣﻬـﺎﺟﺮﺍﻥ‬ ‫ﺳﺰﺍﻭﺍﺭﺗﺮﻧﺪ‪.‬‬ ‫***‬ ‫ﻭ‪‬ﻻﻳﺔ‪) :‬ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ]ﻛﻬﻒ‪ .[٤٤:‬ﻭﻻﻳﺔ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﺎ ﻛﺴﺮ ﻭ ﻓﺘﺢ ﻭﺍﻭ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ ،‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﻻﻳﺖ ﺑﻪ ﻛﺴﺮ ﻭﺍﻭ ﺑﻪ ﻣﻌﲎ ﻧﺼﺮﺕ ﻭ ﺑﻪ ﻓﺘﺢ ﻭﺍﻭ ﺑﻪ ﻣﻌﲎ ﺗﻮﱃ ﺍﻣﺮ ﺍﺳﺖ ﻭ‬ ‫ﺑﻪ ﻗﻮﱃ ﻫﺮﺩﻭ ﻳﻜﻰ ﻭ ﺣﻘﻴﻘﺘﺶ ﺗﻮﱃ ﺍﻣﺮ ﺍﺳﺖ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﺩﺭ ﺍﻭﻝ ﻫﺮ ﺩﻭ ﺭﺍ ﻳﻜﻰ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﺍﺯ ﺍﺑﻦ ﺳﻜﻴﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﻻﻳﺖ ﺑﻪ ﻛﺴﺮ ﻭﺍﻭ ﺑﻪ ﻣﻌﲎ ﺗﺴﻠﻂ ﻭ ﺑﻪ‬ ‫ﻓﺘﺢ ﻭ ﻛﺴﺮ ﻭﺍﻭ ﺑﻪ ﻣﻌﲎ ﻧﺼﺮﺕ ﻭ ﻳﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﻗﺮﺍﺑﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﻭ ﻣﻄﺎﺑﻖ ﺑﺎ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺗﺴﻠﻂ ﻭ ﺗﺪﺑﲑ ﺍﺳﺖ‪ .‬ﺁﻳﻪ‬ ‫ﺑﻌﺪ ﺍﺯ ﺁﻳﺎﺗﻰ ﺁﻣﺪﻩ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﻣﺒﺎﺣﺜﻪ‪ ،‬ﻳﻚ ﻣﺸﺮﻙ ﻭ ﻣﺆﻣﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻻﺧﺮﻩ ﺍﻣﻴﺪ ﻣﺸﺮﻙ ﻣﺒﺪﻝ ﺑﻪ ﻳﺄﺱ ﺷﺪﻩ ﻭ ﳏﺼﻮﻟﻴﻜﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺩﻝ ﺑﺴﺘﻪ ﺑﻮﺩ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ‬ ‫ﺗﺴﻠﻂ ﺧﺪﺍ ﻭ ﺍﻳﻨﻜﻪ ﳘﻪ ﭼﻴﺰ ﺑﺎ ﺗﺪﺑﲑ ﺧﺪﺍ ﺍﺳﺖ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻳﻌﲎ‪ :‬ﺁﳒﺎ ﺗﺴﻠﻂ ﻭ ﺗﺪﺑﲑ ﺣﻖ ﺑﺮﺍﻯ ﺧﺪﺍﺳﺖ ﺍﻭ ‪‬ﺘﺮ ﺍﺳﺖ ﺍﺯ ﺣﻴﺚ ﺛﻮﺍﺏ ﻭ ﻋﺎﻗﺒﺖ ﻧﻪ ﺁﻧﭽﻪ ﻣﺸﺮﻙ ﺑﻪ ﺁﻥ‬ ‫ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ‪.‬‬ ‫* ]ﺍﻧﻔﺎﻝ‪ .[٧٢:‬ﺍﻳﻦ ﺁﻳﻪ ﻭﻻﻳﺖ ﻭ ﻗﺮﺍﺑﺖ ﻭ ﺁﺛﺎﺭ ﺁﻥ ﺭﺍ ﻛﻪ ﻣﻴﺎﻥ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﺑﻮﺩ ﺍﺯ ﻛﺴﺎﻧﻴﻜﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻫﺠﺮﺕ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻧﻔﻰ ﻣﻰﻛﻨﺪ ﻣﮕﺮ ﻭﻻﻳﺖ ﻧﺼﺮﺕ ﺭﺍ‬ ‫ﺼ ‪‬ﺮ« ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ ﻭﻻﻳﺖ ‪،‬ﻭﻻﻳﺖ ﺍﺭﺙ ﻭ ﻭﻻﻳﺖ ﺍﻣﺎﻥ ﺩﺍﺩﻥ ﻭ ﻏﲑﻩ ﺍﺳﺖ‪.‬‬ ‫ﺼﺮ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻓِﻰ ﺍﻟﹼﺪﻳ ِﻦ ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﻨ‪ ‬‬ ‫ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭِﺍ ِﻥ ﺍﺳ‪‬ﺘ‪‬ﻨ‪ ‬‬ ‫_______________________________________________‬ ‫ﻭﱏ = ]ﻃﻪ‪ .[٤٢:‬ﻭﱏ ﺑﻪ ﻣﻌﲎ ﺳﺴﱴ ﻭ ﺿﻌﻒ ﻭ ﺧﺴﺘﮕﻰ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺗﻮ ﻭ ﺑﺮﺍﺩﺭﺕ ﺑﺎﺁﻳﺎﺕ ﻣﻦ ﺑﺮﻭﻳﺪ ﻭ ﺩﺭ ﺩﻋﻮﺕ ﺑﻪ ﺳﻮﻯ ﻣﻦ ﺳﺴﱴ ﻧﻜﻨﻴﺪ ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﻳﺎﺩ ﺧﺪﺍﺳﺖ‪ ،‬ﻛﻪ‬ ‫ﻚ ﻛﹶﺜﲑﹰﺍ‪ .‬ﻭ ‪‬ﻧ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻙ ﻛﹶﺜﲑﹰﺍ«‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ‬ ‫ﺤ ‪‬‬ ‫ﺴ ِﺒ ‪‬‬ ‫ﺳﺒﺐ ﻗﺪﺭﺕ ﻗﻠﺐ ﻭ ﺁﺳﺎﱏ ﻣﺸﻜﻼﺕ ﺍﺳﺖ ﻭﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﻫﺴﺖ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻛﺮﺩ‪ » :‬ﹶﻛ ‪‬ﻰ ‪‬ﻧ ‪‬‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻫﺐ = ﻫﺒﻪ ﲞﺸﻴﺪﻥ ﻭ ﺩﺍﺩﻥ ﺑﻪ ﻏﲑ ﻋﻮﺽ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪] :‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٩:‬ﲪﺪ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﺩﺭ ﭘﲑﻯ ﺍﲰﺎﻋﻴﻞ ﻭ ﺍﺳﺤﻖ ﺭﺍ ﺑﻪ ﻣﻦ ﻋﻄﺎ ﻓﺮﻣﻮﺩ‪.‬‬ ‫ﻭﻫ‪‬ﺎﺏ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ )ﺑﺴﻴﺎﺭﻋﻄﺎﻛﻨﻨﺪ( ﻭ ﺁﻥ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٨:‬‬

‫_______________________________________________‬ ‫ﺕ« ﻭ‪‬ﻫ‪‬ﺎﺝ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﺸﺘﻌﻞ ﺑﺎ ﻧﻮﺭ ﺑﺰﺭﮒ‪،‬ﻣﺮﺍﺩ ﺍﺯ‬ ‫ﺲ‪ِ :‬ﺍﺗ‪ ‬ﹶﻘ ‪‬ﺪ ‪‬‬ ‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ﺠ ِ‬ ‫ﻭﻫﺞ = ]ﻧﺒﺎﺀ‪ .[١٣-١٢:‬ﻭﻫﺞ ﺑﻪ ﻣﻌﲎ ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪﻥ ﻭ ﺣﺮﺍﺭﺕ ﺩﺍﺩﻥ ﺍﺳﺖ » ‪‬ﻭ ‪‬ﻫ ‪‬‬ ‫ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﺎﻻﻯ ﴰﺎ ﻫﻔﺖ ﺁﲰﺎﻥ ﳏﻜﻢ ﺑﻨﺎﻛﺮﺩﱘ ﻭ ﭼﺮﺍﻏﻰ ﺑﺴﻴﺎﺭ ﺣﺮﺍﺭﺕ ﺩﻩ ﻭ ﻧﻮﺭﺍﻓﺸﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﲰﻮ ‪ -‬ﲰﺎﺀ« ﺭﺍﺟﻊ ﺑﻪ ﻫﻔﺖ ﺁﲰﺎﻥ‪.‬‬ ‫ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻭﻫﺞ ﺣﺼﻮﻝ ﻧﻮﺭ ﻭ ﺣﺮﺍﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﻥ ﺑﺎ ﻭﻫﺎﺝ ﺑﻮﺩﻥ ﺁﻓﺘﺎﺏ ﻛﺎﻣﻼ ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻫﻦ = ﺿﻌﻒ‪ .‬ﻧﺎﺗﻮﺍﱏ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٦:‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﻫﻦ ﺿﻌﻒ ﺍﺳﺖ ﺩﺭ ﺧﻠﻘﺖ ﻳﺎ ﺩﺭﺍﺧﻼﻕ‪ .‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺿﻌﻒ ﺭﻭﺣﻰ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﻼﱙ ﻛﻪ ﺩﺭ‬ ‫ﺭﺍﻩ ﺧﺪﺍ ﺭﺳﻴﺪ ﺭﻭﺣﻴﻪ ﺧﻮﺩ ﺭﺍ ﻧﺒﺎﺧﺘﻨﺪ ﺍﻳﻀﺎ ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٩:‬ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﻣﺮﱘ‪] .[٣:‬ﻋﻨﻜﺒﻮﺕ‪ .[٤١:‬ﻣﺮﺍﺩ ﺿﻌﻒ ﺧﻠﻘﱴ ﺍﺳﺖ‪.‬‬ ‫* ]ﺍﻧﻔﺎﻝ‪ .[١٨:‬ﻣﻄﻠﺐ ﺁﻥ ﺍﺳﺖ ﻭﺧﺪﺍ ﺗﻀﻌﻴﻒ ﻛﻨﻨﺪﻩ ﺣﻴﻠﻪ ﻛﺎﻓﺮﺍﻥ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭﻫﻰ = ]ﺣﺎﻗﺔ‪ .[١٦:‬ﻭ‪‬ﻫ‪‬ﻰ ﺑﻪ ﻣﻌﲎ ﺷﻜﺎﻓﺘﻪ ﺷﺪﻥ ﻭ ﰉ ﻗﻮﺍﻡ ﻭ ﺿﻌﻴﻒ ﺷﺪﻥ ﺩﺭ ﺍﺛﺮ ﺍﻧﺸﻘﺎﻕ ﺍﺳﺖ ﻳﻌﲎ ﺁﲰﺎﻥ ﻣﻰﺷﻜﺎﻓﺪ ﻭ ﺁﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺳﺴﺖ ﻭ ﰉ ﺻﻼﺑﺖ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﻟﻔﻆ ﺗﻨﻬﺎﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻯ« ﻛﻠﻤﻪ ﻧﺪﺍﻣﺖ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻛﻠﻤﻪ ﺗﻌﺠﺐ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫‪‬ﻭ‪‬ﻳ ﹶﻜﹶﺎﻥﱠ = ]ﻗﺼﺺ‪ .[٨٢:‬ﮔﻔﺘﻪﺍﻧﺪ‪ » :‬ﻭ ‪‬‬ ‫ﻗﺎﺭﻭﻥ ﺍﺩﻋﺎ ﻣﻰﻛﺮﺩ ﻛﻪ ﺛﺮﻭﺕ ﺍﻭ ﺩﺭ ﺍﺛﺮ ﻟﻴﺎﻗﺖ ﻭ ﻋﻠﻢ ﺍﻭﺳﺖ ﻭ ﺭﺑﻄﻰ )ﻧﻌﻮﺫﺑﺎﷲ( ﺑﻪ ﺧﺪﺍ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﺎﺻﺤﺎﻥ ﻣﻰﮔﻔﺖ‪»:‬ﺍِﻧ‪‬ﻤﺎ ﺃﹸﻭﺗﻴ‪‬ﺘ ‪‬ﻪ ﻋ‪‬ﻠﻰ ِﻋ ﹾﻠ ٍﻢ ﻋِﻨ‪‬ﺪﻯ«‪.‬‬ ‫ﻋﺪﻩﺍﻯ ﺍﺯ ﻧﺎﺩﺍﻧﺎﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺳﺨﻦ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﭼﻮﻥ ﻗﺎﺭﻭﻥ ﻭ ﺧﺎﻧﻪﺍﺵ ﺩﺭ ﺯﻣﲔ ﻓﺮﻭ ﺭﻓﺖ ﺁ‪‬ﺎ ﺑﻪ ﺧﻮﺩ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﻓﺮﻳﺐ ﺧﻮﺭﺩﮔﻰ ﻣﺘﻨﺒﻪ ﺷﺪﻧﺪ‪.‬‬ ‫ﻯ« ﻛﻠﻤﻪ‬ ‫ﻚ ِﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ﻗﹶﻮ‪‬ﱃ« ﻭﺍﻯ ﺑﺮ ﺗﻮ ﺣﺮﻑ ﻣﺮﺍ ﮔﻮﺵ ﻛﻦ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ » ‪‬ﻭ ‪‬‬ ‫ﻚ« ﺑﺎ ﺍﺿﺎﻓﻪ ﻛﺎﻑ ﻛﻨﺎﻳﻪ ﺍﺯ ﻭﻳﻞ ﺍﺳﺖ ﮔﻮﱙ‪ » :‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ » :‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻯ« ﺑﻪ ﻣﻌﲎ ﺗﻌﺠﺐ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ »ﻭ‪‬ﻳ‪‬ﻜﹶﺄﻥﱠ« ﺩﺭ ﺁﻳﻪ‬ ‫ﻚ« ﻧﻴﺰ ﻣﺎﻧﻨﺪ » ‪‬ﻭ ‪‬‬ ‫ﻯ ِﻟ ‪‬ﺰ‪‬ﻳ ٍﺪ« ﻳﻌﲎ ﻋﺠﺒﺎ ﺍﺯ ﺯﻳﺪ ﺑﻪ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺩﻭ ﻟﻐﻮﻯ » ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺗﻌﺠﺐ ﺍﺳﺖ ﮔﻮﱙ‪» :‬ﻭ‪‬ﻳﻚ‪ ،‬ﻭ ‪‬‬ ‫ﻚ« ﻭ »ﹶﺃﻥﱠ«‪.‬‬ ‫ﻣﺮﻛﺐ ﺍﺳﺖ ﺍﺯ » ‪‬ﻭ ‪‬ﻳ ‪‬‬ ‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﺭﻭﺯ ﭘﻴﺶ ﻣﻘﺎﻡ ﺍﻭ ﺭﺍ ﺁﺭﺯﻭ ﺩﺍﺷﺘﻨﺪ ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﮔﻔﺘﻨﺪ‪ :‬ﻋﺠﺒﺎ ﺭﺍﺳﱴ ﺧﺪﺍ ﺭﻭﺯﻯ ﺭﺍ ‪‬ﺮ ﻛﻪ ﺧﻮﺍﻫﺪ ﻭﺳﻌﺖ ﺩﻫﺪ ﻭ ﺗﻨﮓ ﮔﲑﺩ‪ ،‬ﺍﮔﺮ ﻟﻄﻒ‬ ‫ﻯ« ﺑﻪ » ﹶﻛﹶﺄﻥﱠ« ﺩﺍﺧﻞ ﺷﺪﻩ ﺗﺎ ﺩﺭ ﻣﻘﺎﻡ ﺗﻮﺟﻴﻪ ﺑﺮﺁﻳﻴﻢ‬ ‫ﺧﺪﺍ ﳕﻰﻛﺮﺩ ﻣﺎ ﺭﺍ ﻫﻢ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺑﺮﺩﻩ ﺑﻮﺩ ﻋﺠﺒﺎ ﺭﺍﺳﱴ ﻛﺎﻓﺮﺍﻥ ﺭﺳﺘﮕﺎﺭ ﳕﻰﺷﻮﻧﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻻﺯﻡ ﻧﻴﺴﺖ‪ :‬ﺑﮕﻮﱘ » ‪‬ﻭ ‪‬‬ ‫ﻛﻪ » ﹶﻛﹶﺄﻥﱠ« ﺩﺍﻝ ﺑﺮ ﺷﻚ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬ ‫ﻭ‪‬ﻳ‪‬ﻞ = ﻭﺍﻯ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﻳﻞ ﻟﻔﻈﻰ ﺍﺳﺖ ﻫﺮ ﻛﻪ ﺩﺭ ﻣﻬﻠﻜﻪ ﻭﺍﻗﻊ ﺷﻮﺩ ﺁﻥ ﺭﺍ ﺑﻜﺎﺭ ﺑﺮﺩ ﻭ ﺁﻥ ﺩﺭ ﺍﺻﻞ ﻋﺬﺍﺏ ﻭ ﻫﻼﻙ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺍﺯ ﺍﺻﻤﻌﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﻳﻞ ﺑﻪ ﻣﻌﲎ‬ ‫ﻚ ‪ -‬ﻭ‪‬ﻳ‪‬ﻠﻰ‪.‬‬ ‫ﻗﺒﺢ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺩﺭ ﲢﺴ‪‬ﺮ ﻭ ﺗﺄﺳﻒ ﺑﻜﺎﺭ ﺭﻭﺩ ﻭﱃ ﻭﻳﺢ ﺩﺭ ﺗﺮﺣﻢ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻲﺷﻮﺩ ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻛﻠﻤﻪ ﻋﺬﺍﺏ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﻭ ‪‬ﻳ ﹶﻠ ‪‬ﻪ ‪ -‬ﻭ ‪‬ﻳ ﹶﻠ ‪‬‬ ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻛﻠﻤﻪﺍﻳﺴﺖ ﺣﻜﺎﻳﺖ ﺍﺯ ﺑﺪﲞﱴ ﻭ ﻋﺬﺍﺏ ﺩﺍﺭﺩ ﺧﻮﺍﻩ ﺷﺨﺺ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺩﺵ ﺑﮕﻮﻳﺪ ﻣﺜﻞ ]ﻛﻬﻒ‪ .[٤٩:‬ﻭ ﺧﻮﺍﻩ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﻪ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪ ﻣﺜﻞ‬ ‫]ﺍﺣﻘﺎﻑ‪ .[١٧:‬ﻭﺍﻯ ﺑﺮ ﺗﻮ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭ ]ﻣﺮﺳﻼﺕ‪ .[١٥:‬ﻭﺍﻯ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺑﺮ ﺗﻜﺬﻳﺐ ﻛﻨﻨﺪﮔﺎﻥ‪.‬‬ ‫ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ .[٧٢:‬ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺗﻌﺠ‪‬ﺐ ﺍﺳﺖ‪.‬‬ ‫_______________________________________________‬

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

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

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

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

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