Sd1

‫ﺟﻠﺴﻪ‪1 :‬‬

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‫ﻓﺼﻞ אﻭﻝ‬

‫ﮔﺎﻣﻬﺎی ﻧﺨﺴﺖ‬ ‫ﻓﻬﺮﺳﺖ‬

‫ﻣﻘﺪﻣﻪ‬ ‫ﻓﺼﻞ אﻭﻝ‪ :‬ﮔﺎﻣﻬﺎی ﻧﺨﺴﺖ‬

‫• ﺑﺨﺶ אﻭﻝ‪ :‬ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ )ﺳﻼﻡ אﷲ ﻋﻠﯿﻬﺎ(؛‬ ‫• ﺑﺨﺶ ﺩﻭﻡ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ(؛‬ ‫• ﺑﺨﺶ ﺳﻮﻡ‪ :‬ﻋﺼﺮ ﺣﺴﻨﯿﻦ ﻭ אﻣﺎﻡ ﺳﺠﺎﺩ )ﻋﻠﯿﻬﻢ אﻟﺴﻼﻡ(‪.‬‬ ‫ﻓﺼﻞ ﺩﻭّﻡ‪ :‬ﻋﺼﺮ ﺷﻜﻮﻓﺎﯾﯽ‬

‫• ﺑﺨﺶ אﻭﻝ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﺑﺎﻗﺮ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ(؛‬ ‫• ﺑﺨﺶ ﺩﻭﻡ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﺻﺎﺩﻕ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ(‪.‬‬ ‫ﻓﺼﻞ ﺳﻮﻡ‪ :‬ﭘﺲ אﺯ ﺻﺎﺩﻗﯿﻦ )ﻋﻠﯿﻬﻤﺎ אﻟﺴﻼﻡ(‬

‫• ﺑﺨﺶ אﻭﻝ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﻛﺎﻇﻢ ﻭ אﻣﺎﻡ ﺭﺿﺎ )ﻋﻠﯿﻬﻤﺎ אﻟﺴﻼﻡ(؛‬ ‫• ﺑﺨﺶ ﺩﻭﻡ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﺟﻮאﺩ‪ ،‬אﻣﺎﻡ ﻫﺎﺩی ﻭ אﻣﺎﻡ ﻋﺴﻜﺮی )ﻋﻠﯿﻬﻢ אﻟﺴﻼﻡ(؛‬ ‫• ﺑﺨﺶ ﺳﻮﻡ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﺯﻣﺎﻥ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ(؛‬

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‫ﻣﻘﺪﻣﻪ‬ ‫ﺭﺳﻮﻝ ﺧﺪא )ﺹ( ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪאﯾﺎ ﺟﺎﻧﺸﯿﻨﺎﻥ ﻣﺮא ﻣﻮﺭﺩ ﺭﺣﻤﺖ ﺧﻮﯾﺶ ﻗﺮאﺭ ﺩﻩ‪ .‬ﺳﺆאﻝ ﺷﺪ‪ :‬ﺟﺎﻧﺸﯿﻨﺎﻥ ﺷﻤﺎ ﭼﻪ ﻛﺴﺎﻧﯽ ﻫﺴﺘﻨﺪ‪ ،‬אی‬ ‫‪١‬‬ ‫ﺭﺳﻮﻝ ﺧﺪא؟ ﻓﺮﻣﻮﺩ‪ :‬ﻛﺴﺎﻧﯽ ﻛﻪ ﭘﺲ אﺯ ﻣﻦ ﻣﯽﺁﯾﻨﺪ‪ ،‬ﺳﺨﻨﺎﻥ ﻣﺮא ﺭﻭאﯾﺖ ﻣﯽﻛﻨﻨﺪ ﻭ ﺁﻧﻬﺎ ﺭא ﺑﻪ ﻣﺮﺩﻡ ﺗﻌﻠﯿﻢ ﻣﯽﺩﻫﻨﺪ‪.‬‬ ‫ﺳﻨﺖ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ אﺋﻤﻪ )ﻋﻠﯿﻬﻢ אﻟﺴﻼﻡ(‪ ،‬ﭘﺲ אﺯ ﻗﺮﺁﻥ ﻛﺮﯾﻢ‪ ،‬ﺩﻭﻣﯿﻦ ﻣﺮﺟﻊ ﻣﻬﻢ ﻭ ﻣﻌﺘﺒﺮ ﺩﺭ ﺷﻨﺎﺧﺖ אﺣﻜﺎﻡ‬ ‫ﻭ ﻋﻘﺎﯾﺪ אﺳﻼﻣﯽ אﺳﺖ‪ .‬אﻋﺘﺒﺎﺭ ﻭ ﺟﺎﻭﺩאﻧﮕﯽ אﯾﻦ ﺫﺧﯿﺮۀ ﺑﺰﺭگ‪ ،‬ﺣﻘﯿﻘﺘﯽ אﺳﺖ ﻛﻪ ﺧﺪאﻭﻧﺪ ﻣﻨّﺎﻥ ﺩﺭ ﺁﯾﺎﺕ ﻣﺨﺘﻠﻒ‪ ،‬ﺁﻥ ﺭא ﺗﺬﻛﺮ ﺩאﺩﻩ ﻭ‬ ‫ﺭﺟﻮﻉ ﺑﻪ ﺁﻥ ﺭא ﺑﺮאی ﻣﺴﻠﻤﺎﻧﺎﻥ ﺿﺮﻭﺭﺗﯽ ﻗﻄﻌﯽ אﻋﻼﻡ ﻧﻤﻮﺩﻩ אﺳﺖ‪ .‬ﺗﻨﻬﺎ ﺭאﻩ ﺩﺳﺖﯾﺎﺑﯽ ﺑﻪ ﺳﻨﺖ‪ ،‬אﺯ ﻃﺮﯾﻖ ﻣﺮאﺟﻌﮥ ﺑﻪ ﺭﻭאﯾﺎﺕ אﺳﺖ؛‬ ‫ﺑﻨﺎﺑﺮאﯾﻦ ﺑﺎﯾﺪ ﺑﺎ ﺣﺪﯾﺚ‪ ،‬ﻛﻪ אﺩﻋﺎی ﺣﻜﺎﯾﺖ ﻛﺮﺩﻥ ﺳﻨﺖ ﭘﯿﺎﻣﺒﺮ )ﺹ( ﺭא ﺩאﺭﺩ‪ ،‬ﺁﺷﻨﺎ ﺷﺪ‪ .‬ﺯﻭאﯾﺎی ﮔﻮﻧﺎﮔﻮﻥ ﺣﺪﯾﺚ‪ ،‬ﺩﺭ ﻋﻠﻮﻡ ﺣﺪﯾﺜﯽ‬ ‫ﻣﻮﺭﺩ ﺑﺤﺚ ﻭ ﺑﺮﺭﺳﯽ ﻗﺮאﺭ ﻣﯽﮔﯿﺮﺩ‪ .‬ﺁﺷﻨﺎﯾﯽ ﺑﺎ ﺗﺎﺭﯾﺦ ﺣﺪﯾﺚ ـ ﺑﻪ ﺧﺼﻮﺹ ﺗﺎﺭﯾﺦ ﺣﺪﯾﺚ ﺷﯿﻌﻪ ـ ﯾﻜﯽ אﺯ ﺩאﻧﺸﻬﺎی אﺑﺘﺪאﯾﯽ ﺩﺭ אﯾﻦ‬ ‫ﻣﺴﯿﺮ אﺳﺖ‪.‬‬ ‫ﮔﻔﺘﻨﯽ אﺳﺖ‪ :‬ﺣﺪﯾﺚ‪ ،‬אﺯ אﺑﺘﺪאی ﺻﺪﻭﺭ ﺁﻥ ﺗﺎ ﺯﻣﺎﻧﯽ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﻣﺎ ﺭﺳﯿﺪﻩ אﺳﺖ‪ ،‬ﺗﺎﺭﯾﺦ ﭘُﺮ ﻓﺮאﺯ ﻭ ﻧﺸﯿﺒﯽ ﺭא ﭘﺸﺖ ﺳﺮ ﮔﺬאﺭﺩﻩ‪ ،‬ﺑﺎ‬ ‫ﺣﻮאﺩﺙ ﻣﺨﺘﻠﻔﯽ ﻣﻮאﺟﻪ ﺷﺪﻩ ﻭ ﺩﻭﺭאﻧﻬﺎی ﺗﻠﺦ ﻭ ﺷﯿﺮﯾﻨﯽ ﺭא ﺑﻪ ﺧﻮﺩ ﺩﯾﺪﻩ אﺳﺖ‪ .‬ﺷﻨﺎﺳﺎﯾﯽ ﺳﯿﺮ ﺗﺎﺭﯾﺨﯽ ﺣﺪﯾﺚ ﺷﯿﻌﻪ‪ ،‬ﺩﻭﺭﻩﻫﺎی‬ ‫ﻣﺘﻔﺎﻭﺕ ﻭ ﻓﺮאﺯ ﻭ ﻓﺮﻭﺩﻫﺎی ﺁﻥ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﺳﺆאﻟﻬﺎ ﻭ ﭘﯿﺸﺎﻣﺪﻫﺎی ﻣﻌﺎﺻﺮ ﺑﺎ ﺁﻥ‪ ،‬ﺩﺭ ﻭﺛﻮﻕ ﺑﻪ ﺻﺪﻭﺭ‪ ،‬ﻓﻬﻢ ﻣﺘﻦ ﻭ ﻛﺎﻭﺵ ﺩﺭ ﺯﻭאﯾﺎی‬ ‫ﮔﻮﻧﺎﮔﻮﻥ ﺁﻥ‪ ،‬ﺗﺄﺛﯿﺮ ﻣﺴﺘﻘﯿﻢ ﺩאﺭﺩ‪.‬‬ ‫ﻣﻘﺼﻮﺩ אﺯ ﺗﺎﺭﯾﺦ ﺣﺪﯾﺚ‪ ،‬ﺁﺷﻨﺎﯾﯽ ﺑﺎ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﻣﺴﺎﺋﻞ ﭘﯿﺶﮔﻔﺘﻪ ﺩﺭ ﺩﻭﺭאﻧﻬﺎی ﻣﺨﺘﻠﻒ אﺳﺖ‪ .‬אﯾﻦ אﺩﻭאﺭ‪ ،‬אﺯ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪא‬ ‫ﺷﺮﻭﻉ ﺷﺪﻩ ﻭ ﺑﻪ ﺩﻭﺭאﻥ ﻣﺘﺄﺧﺮﯾﻦ ﻭ ﺑﻠﻜﻪ ﻣﻌﺎﺻﺮﯾﻦ ﻣﻨﺘﻬﯽ ﻣﯽﮔﺮﺩﺩ‪ .‬ﺑﺪﯾﻬﯽ אﺳﺖ ﻛﻪ ﺣﺪﯾﺚ ﺩﺭ ﻫﺮ ﯾﻚ אﺯ ﺩﻭ ﺩﻭﺭۀ ﻣﺘﻘﺪﻣﯿﻦ ﻭ‬ ‫ﻣﺘﺄﺧﺮﯾﻦ‪ ،‬ﻣﺸﺨﺼﺎﺕ ﻭ ﺩﺳﺘﺎﻭﺭﺩﻫﺎﯾﯽ ﺩאﺭﺩ ﻛﻪ ﺩאﻧﺸﻤﻨﺪאﻥ אﺳﻼﻣﯽ אﺯ ﺗﻮﺟﻪ ﺑﻪ ﺁﻥ ﻏﺎﻓﻞ ﻧﺒﻮﺩﻩ ﻭ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮﺩ ﺁﻧﻬﺎ ﺭא ﻣﺪّ ﻧﻈﺮ‬ ‫ﻗﺮאﺭ ﺩאﺩﻩאﻧﺪ‪ .‬ﻫﻤﯿﻦ ﻣﺸﺨﺼﺎﺕ‪ ،‬ﻣﻮﺟﺐ ﺗﻤﺎﯾﺰ ﺣﺪﯾﺚ ﺷﯿﻌﻪ אﺯ ﺣﺪﯾﺚ אﻫﻞ ﺳﻨﺖ ﮔﺮﺩﯾﺪﻩ אﺳﺖ‪.‬‬ ‫ﺩﺭﺱ ﺗﺎﺭﯾﺦ ﺣﺪﯾﺚ ﺷﯿﻌﻪ‪ ،‬ﺑﻪ ﺑﺮﺭﺳﯽ ﺳﯿﺮ ﺗﺤﻮﻻﺕ ﺣﺪﯾﺚ ﺷﯿﻌﻪ ﺩﺭ ﺩﻭﺭﻩﻫﺎی ﻣﺨﺘﻠﻒ ﺧﻮאﻫﺪ ﭘﺮﺩאﺧﺖ‪.‬‬ ‫ﺩﺭ אﯾﻦ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺳﻌﯽ ﺑﺮ ﺁﻥ אﺳﺖ ﺗﺎ ﺑﺎ ﭘﯿﺪאﯾﺶ ﻭ ﺳﯿﺮ ﺗﻜﺎﻣﻠﯽ ﺣﺪﯾﺚ‪ ،‬אﺯ ﺻﺪﺭ אﺳﻼﻡ ﺗﺎ ﭘﺎﯾﺎﻥ ﻧﯿﻤﮥ אﻭﻝ ﻗﺮﻥ ﺳﻮﻡ‪ ،‬ﺑﯿﺸﺘﺮ‬ ‫ﺁﺷﻨﺎ ﺷﻮﯾﻢ‪ .‬ﻧﻤﻮﺩאﺭ ﺯﯾﺮ‪ ،‬ﭼﺸﻢ אﻧﺪאﺯ ﻣﺒﺎﺣﺚ ﺁﯾﻨﺪۀ ﻣﺎ ﺭא ﺭﻭﺷﻦ ﺧﻮאﻫﺪ ﺳﺎﺧﺖ‪.‬‬

‫‪ .١‬ﻗﺎﻝ ﺭﺳﻮﻝ אﷲ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ :‬אﻟﻠّﻬُﻢﱠ אﺭْﺣﻢ ﺧُﻠَﻔﺎﺋﯽ؛ ﻗﯿﻞ‪ :‬ﻣَﻦ ﺧُﻠَﻔﺎﺋﻚ ﯾﺎ ﺭﺳﻮﻝَ אﷲ؟ ﻗﺎﻝَ‪ :‬אﻟﺬﯾﻦَ ﯾﺄﺗُﻮﻥ ﻣﻦ ﺑﻌﺪی‪ ،‬ﯾﺮﻭﻭﻥ ﺃﺣﺎﺩﯾﺜﯽ ﻭ ﯾﻌﻠّﻤﻮﻧﻬﺎ‬ ‫אﻟﻨﺎﺱ‪) .‬ﻣﻦ ﻻﯾﺤﻀﺮﻩ אﻟﻔﻘﯿﻪ‪ ،‬ﺝ‪ ،٤‬ﺹ‪(٢٠‬‬

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‫ﻓﺼﻞ אﻭﻝ‬

‫ﮔﺎﻣﻬﺎی ﻧﺨﺴﺖ‬ ‫•‬

‫ﺑﺨﺶ אﻭﻝ‪ :‬ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ )ﺳﻼﻡ אﷲ ﻋﻠﯿﻬﺎ(‬

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‫ﺑﺨﺶ ﺩﻭﻡ‪ :‬ﻋﺼﺮ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ(‬

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‫ﺑﺨﺶ ﺳﻮﻡ‪ :‬ﻋﺼﺮ ﺣﺴﻨﯿﻦ ﻭ אﻣﺎﻡ ﺳﺠﺎﺩ )ﻋﻠﯿﻬﻢ אﻟﺴﻼﻡ(‬

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‫ﺗﺎﺭﯾﺦ ﺣﺪﯾﺚ ﺷﯿﻌﻪ‬ ‫ﺩﺭﺱ אﻭﻝ‬

‫ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‬ ‫אﻫﺪאﻑ אﯾﻦ ﺩﺭﺱ‬ ‫ﺁﺷﻨﺎﯾﯽ ﺑﺎ‪:‬‬ ‫ﭘﯿﺪאﯾﺶ ﺣﺪﯾﺚ‬ ‫ﭼﮕﻮﻧﮕﯽ ﺗﻌﺎﻣﻞ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺻﺪﺭ אﺳﻼﻡ ﺑﺎ ﺣﺪﯾﺚ‬ ‫ﺷﯿﻮﻩﻫﺎی ﻧﺸﺮ ﺣﺪﯾﺚ ﺗﻮﺳﻂ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‬ ‫ﻭﯾﮋﮔﯿﻬﺎی ﺣﺪﯾﺚ ﺩﺭ ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‬ ‫ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺹ( ﺩﺭ ﻣﺤﯿﻄﯽ ﭘﺎ ﺑﻪ ﻋﺮﺻﮥ ﻭﺟﻮﺩ ﻧﻬﺎﺩ ﻛﻪ אﺯ ﺟﻬﺖ ﺯﻣﺎﻧﯽ ﻭ ﻣﻜﺎﻧﯽ‪ ،‬ﻧﻤﺎﺩ ﺑﺎﺭﺯ ﺟﻬﻞ ﻭ ﻋﺼﺒﯿﺖ ﻭ ﻋﻘﺐﻣﺎﻧﺪﮔﯽ‬ ‫ﻓﺮﻫﻨﮕﯽ ﺑﻮﺩ‪ .‬ﺗﺒﯿﯿﻦ ﻭﯾﮋﮔﯿﻬﺎی אﯾﻦ ﺩﻭﺭאﻥ )ﺟﺎﻫﻠﯿﺖ( ﺑﻪ ﻣﻨﻈﻮﺭ ﺗﺮﺳﯿﻢ ﺩﻭﺭאﻥ ﭘﺲ אﺯ ﺑﻌﺜﺖ ﻭ ﺯﺣﻤﺎﺕ ﻃﺎﻗﺖﻓﺮﺳﺎی ﺭﺳﻮﻝ ﺧﺪא‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﺮאی ﺑﻨﺎ ﻧﻬﺎﺩﻥ ﻓﺮﻫﻨﮕﯽ ﻧﻮ ﻭ ﻣﺘﻌﺎﻟﯽ ﻻﺯﻡ אﺳﺖ‪.‬‬

‫ﻧﮕﺎﻫﯽ ﺑﻪ ﻓﺮﻫﻨﮓ ﺟﺎﻫﻠﯽ‬ ‫•‬ ‫•‬ ‫•‬ ‫•‬ ‫•‬ ‫•‬ ‫•‬ ‫•‬

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‫ﻓﺮﻫﻨﮓ ﺩﻭﺭאﻥ ﺟﺎﻫﻠﯽ‪ ،‬ﺑﺮﮔﺮﻓﺘﻪ אﺯ ﺧﺮאﻓﺎﺗﯽ ﺳﯿﺎﻩ ﻭ ﻏﯿﺮ ﻋﻘﻼﻧﯽ ﺑﺮאی ﻣﺮﺩﻣﺎﻧﯽ ﺩﻭﺭ אﺯ אﺧﻼﻕ ﻭ ﺁﺩאﺏ אﻧﺴﺎﻧﯽ‬ ‫ﺑﻮﺩ‪.‬‬ ‫ﻋﺼﺒﯿﺖ‪ ،‬ﺟﻨﮕﻬﺎی ﻗﺒﯿﻠﻪאی‪ ،‬ﺧﺸﻮﻧﺖ ﻭ ﺩﺭﻧﺪﻩﺧﻮﯾﯽ ﺑﻪ אﺭﺙ ﺭﺳﯿﺪﻩ אﺯ ﭘﯿﺸﯿﻨﯿﺎﻥ‪ ،‬ﻣﺮﺩﻣﺎﻥ ﺭא ﺑﻪ ﺧﺎכ ﻭ ﺧﻮﻥ‬ ‫ﻣﯽﻛﺸﯿﺪ‪.‬‬ ‫ﻛﺎﻫﻨﺎﻥ‪ ،‬ﻃﻼﯾﻪﺩאﺭ ﻓﺮﻫﻨﮓ ﻭ אﻋﺘﻘﺎﺩ ﺑﻮﺩﻩ ﻭ ﻣﺮﺩﻡ ﺑﯽאﻃﻼﻉ ﻭ ﭼﺸﻢ ﻭ ﮔﻮﺵ ﺑﺴﺘﻪ ﺭא אﺳﯿﺮ ﻧﺎﺩאﻧﯽ ﺧﻮﺩ ﻛﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺧﺘﺮאﻥ ـ אﯾﻦ ﻫﺪﯾﻪﻫﺎی אﻟﻬﯽ ـ ﺑﻪ ﺑﻬﺎﻧﮥ ﻏﯿﺮﺗﻤﻨﺪی ﺯﻧﺪﻩ ﺑﻪ ﮔﻮﺭ ﻣﯽﺷﺪﻧﺪ ﺗﺎ ﺩﺭ ﺟﻨﮕﻬﺎی ﻗﺒﯿﻠﻪאی ﻣﻮﺭﺩ ﺗﺎﺭאﺝ‬ ‫ﯾﺎ אﺳﺎﺭﺕ ﻗﺮאﺭ ﻧﮕﯿﺮﻧﺪ‪.‬‬ ‫ﻓﺤﺸﺎ ﺑﯿﺪאﺩ ﻣﯽﻛﺮﺩ‪ .‬אﻧﺴﺎﻧﯿﺖ ﻣﺘﺎﻋﯽ ﺑﯽﻣﺸﺘﺮی ﺑﻮﺩ ﻭ ﺗﺤﻘّﻖ ﻣﺪﻧﯿﺖ‪ ،‬ﺣﺘﯽ ﺩﺭ ﺗﺨﯿّﻞ ﻫﻢ ﻧﻤﯽﮔﻨﺠﯿﺪ‪.‬‬ ‫ﺯﻭﺭﮔﻮﯾﯽ ﻭ ﻇﻠﻢ ﻗﺪﺭﺗﻤﻨﺪאﻥ ﺑﺮ ﺿﻌﯿﻔﺎﻥ‪ ،‬אﻣﺮی ﺭאﯾﺞ ﻭ ﭘﺬﯾﺮﻓﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺣﻖﻃﻠﺒﯽ ﻭ ﻋﺪאﻟﺖﻣﺪאﺭی אﺯ ﻣﯿﺎﻥ‬ ‫ﺁﻧﺎﻥ ﺭﺧﺖ ﺑﺮ ﺑﺴﺘﻪ ﺑﻮﺩ‪.‬‬ ‫ﺑﺖﭘﺮﺳﺘﯽ ﻭ ﻛﺮﻧﺶ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻮﺟﻮﺩאﺕ ﺧﻮﺩﺳﺎﺧﺘﻪ אﺯ ﺳﻨﮓ ﻭ ﭼﻮﺏ ﻧﯿﺰ ﻧﻤﺎﺩ ﺑﺎﺭﺯ ﻋﻘﺐﻣﺎﻧﺪﮔﯽ ﻓﺮﻫﻨﮕﯽ ﺁﻥ‬ ‫ﺩﻭﺭאﻥ אﺳﺖ‪.‬‬ ‫ﻣﺤﯿﻂ ﺧﺸﻚ ﻭ ﻟﻢﯾﺰﺭﻉ ﻣﻨﻄﻘﮥ ﺣﺠﺎﺯ‪ ،‬ﻣﺮﺩﻣﺎﻥ ﺁﻥ ﺳﺮﺯﻣﯿﻦ ﺭא אﺯ ﺩﯾﮕﺮ ﻣﻠﻞ ﻭ ﺻﺎﺣﺒﺎﻥ ﻓﺮﻫﻨﮓ ﺟﺪא ﺳﺎﺧﺘﻪ ﺑﻮﺩ‪.‬‬ ‫ﻣﻌﺎﺭﻑ אﻟﻬﯽ ﻭ ﺣﺘﯽ ﺛﻤﺮאﺕ ﺗﻔﻜﺮ ﻭ ﺗﻌﻘﻞ ﻣﺮﺩﻡ ﻣﺘﻤﺪﻥ ﺁﻥ ﺩﻭﺭאﻥ ـ ﻫﻤﺎﻧﻨﺪ ﯾﻮﻧﺎﻥ‪ ،‬ﺭﻭﻡ ﻭ אﯾﺮאﻥ ـ ﺑﺮאی ﺁﻧﺎﻥ‬ ‫ﺑﯿﮕﺎﻧﻪ ﺑﻮﺩ‪.‬‬ ‫ﺁﻧﺎﻥ אﺯ ﺣﻜﻮﻣﺖ ـ ﻛﻪ ﻻﺯﻣﮥ אﺑﺘﺪאﯾﯽ ﻫﺮ אﺟﺘﻤﺎﻉ אﺳﺖ ـ ﻧﯿﺰ ﻣﺤﺮﻭﻡ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺷﻌﺮ ـ ﺗﻨﻬﺎ ﻣﻈﻬﺮ ﻓﺮﻫﻨﮕﯽ ﺁﻥ ﺩﻭﺭאﻥ ـ ﻓﻘﻂ ﺑﻪ ﺗﻮﺻﯿﻒ ﺯﻥ‪ ،‬אﺳﺐ ﻭ ﺷﺮאﺏ ﻣﯽﭘﺮﺩאﺧﺖ ﻭ ﺩﺭ ﺧﺪﻣﺖ ﻓﺤﺸﺎ ﻭ‬ ‫ﺩﺭﻧﺪﻩﺧﻮﯾﯽ ﻭ ﺩﻭﺭ אﺯ ﻋﻘﻞ ﻭ ﺗﻌﻘﻞ ﺑﻮﺩ ﻭ ﺑﻪ ﺭﻭאﺝ ﺑﯿﺸﺘﺮ ﺟﺎﻫﻠﯿﺖ ﻛﻤﻚ ﻣﯽﻛﺮﺩ‪.‬‬ ‫‪٦‬‬

‫• ﺁﻧﭽﻪ ﺩﺭ ﻣﯿﺎﻥ ﺁﻧﺎﻥ ﺑﻮﺩ ﺗﻨﻬﺎ ﺟﻬﻞ ﺑﻮﺩ ﻭ ﺟﻬﻞ‪ .‬אﮔﺮ ﺗﻜﺒﺮ ﻭ ﻧﺨﻮﺕ ﻧﺎﺷﯽ אﺯ ﺟﻬﻞ ﻧﯿﺰ ﺑﺮ אﯾﻦ ﻓﺮﻫﻨﮓ אﻓﺰﻭﺩﻩ‬ ‫ﺷﻮﺩ‪ ،‬ﻧﻤﺎﯾﯽ אﺯ ﺟﺎﻫﻠﯿﺖ ﻗﺒﻞ אﺯ ﺑﻌﺜﺖ ﺑﻪ ﺩﺳﺖ ﻣﯽﺁﯾﺪ‪.‬‬ ‫• ﺟﻨﺎﺏ ﺟﻌﻔﺮ ﺑﻦ אﺑﯽﻃﺎﻟﺐ ]ﺑﺮאﺩﺭ ﺑﺰﺭگ ﻭ ﺑﺰﺭﮔﻮאﺭ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ([ אﯾﻦ ﻓﺮﻫﻨﮓ ﻭ ﺯﻧﺪﮔﯽ ﺭא ﺩﺭ ﺣﻀﻮﺭ‬ ‫ﭘﺎﺩﺷﺎﻩ ﺣﺒﺸﻪ )ﻧﺠﺎﺷﯽ(‪ ،‬ﭼﻪ ﺯﯾﺒﺎ ﺗﺼﻮﯾﺮ ﻛﺮﺩﻩ אﺳﺖ‪:‬‬ ‫»ﻣﺎ ﻣﺮﺩﻣﺎﻧﯽ ﺟﺎﻫﻞ ﺑﻮﺩﯾﻢ ﻛﻪ ﺑﺘﻬﺎ ﺭא ﻣﯽﭘﺮﺳﺘﯿﺪﯾﻢ‪ ،‬ﮔﻮﺷﺖ ﺣﯿﻮאﻥ ﻣﺮﺩﻩ ﺭא ﻣﯽﺧﻮﺭﺩﯾﻢ‪،‬‬ ‫ﺑﻪ ﺳﻮی ﻛﺎﺭﻫﺎی ﻧﺎﺷﺎﯾﺴﺖ ﺭﻭی ﺁﻭﺭﺩﻩ ﻭ אﺯ ﺧﻮﯾﺸﺎﻥ ﺑﺮﯾﺪﻩ ﺑﻮﺩﯾﻢ‪ ،‬ﻫﻤﺴﺎﯾﮕﺎﻥ ﺭא ﻓﺮאﻣﻮﺵ‬ ‫‪١‬‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩﯾﻢ ﻭ אﻓﺮאﺩ ﻗﻮی ﻭ ﻗﺪﺭﺗﻤﻨﺪ ﻣﺎ‪ ،‬ﺣﻖّ ﺿﻌﯿﻔﺎﻥ ﺭא ﻣﯽﺧﻮﺭﺩﻧﺪ‪«.‬‬

‫ﭘﯿﺪאﯾﺶ ﺣﺪﯾﺚ‬ ‫ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﺩﻭﺭאﻧﯽ ﭼﻨﯿﻦ ﺳﯿﺎﻩ ﻭ ﺗﺎﺭﯾﻚ ﻭ ﺩﺭ ﻣﻜﺎﻧﯽ ﺩﻭﺭ אﺯ ﻣﺪﻧﯿﺖ‪ ،‬ﻓﺮﻫﻨﮓ ﻭ אﺧﻼﻕ‪ ،‬ﺑﻪ ﺭﺳﺎﻟﺖ‬ ‫ﻣﺒﻌﻮﺙ ﺷﺪ ﻭ ﻧﻮﺭ ﻋﻠﻢ ﻭ ﻋﺸﻖ ﻭ ﻣﻌﺮﻓﺖ ﺭא ﺑﺮ אﯾﻦ ﻣﺤﯿﻂ ﺩﯾﺠﻮﺭ ﺗﺎﺑﺎﻧﯿﺪ‪ .‬ﻭﯾﮋﮔﯿﻬﺎی ﺭﺳﻮﻝ ﺧﺪא‪ ،‬ﺑﻠﻨﺪﻣﺮﺗﺒﮕﯽ ﺷﺨﺼﯿﺖ ﻭ ﻧﺴﺐ ﻭ‬ ‫ﻣﻘﺒﻮﻟﯿﺖ ﻋﻤﻮﻣﯽ אﯾﺸﺎﻥ‪ ،‬ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ ﻃﺒﻘﺎﺕ ﻓﺮﻭﺩﺳﺖ ﺟﺎﻣﻌﻪ‪ ،‬ﻧﺪאی ﺣﻖ ﻃﻠﺒﯽ ﻭ ﻋﺪאﻟﺖ ﻣﺤﻮﺭی ﺣﻀﺮﺕ ﺭא ﺑﭙﺬﯾﺮﻧﺪ ﻭ ﮔﺮﺩ‬ ‫אﯾﺸﺎﻥ ﺣﻠﻘﻪ ﺯﻧﻨﺪ‪.‬‬ ‫ﻇﻬﻮﺭ ﭘﯿﺎﻣﺒﺮ אﺳﻼﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ אﺭאﺋﮥ ﺩﯾﻦ ﻭ ﺁﯾﯿﻦ ﺟﺪﯾﺪ ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ ﻋﻼﻭﻩ ﺑﺮ ﺗﻮﺟﻪ ﺑﻪ ﻗﺮﺁﻥ‪ ،‬ﻣﻌﺠﺰۀ ﺟﺎﻭﯾﺪ‬ ‫ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩאﺭ ﺣﻀﺮﺕ ﻧﯿﺰ ﺑﻪ ﻋﻨﻮאﻥ ﺧﺒﺮی ﺟﺪﯾﺪ ﻭ ﻣﻮﺿﻮﻉ ﺑﺤﺚ ﺁﻥ ﺭﻭﺯﮔﺎﺭ ﺩﺭ ﺑﯿﻦ ﻣﺮﺩﻡ‬ ‫אﺷﺎﻋﻪ ﯾﺎﺑﺪ‪ .‬ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﻛﻨﺸﻬﺎ ﻭ ﻭאﻛﻨﺸﻬﺎی אﯾﺸﺎﻥ ﺩﺭ ﻣﻮאﺟﻪ ﺑﺎ ﻭﻗﺎﯾﻊ ﻭ אﺗﻔﺎﻗﺎﺕ ﺗﻠﺦ ﻭ ﺷﯿﺮﯾﻦ ﻭ‬ ‫ﮔﺰאﺭﺷﻬﺎﯾﯽ ﻛﻪ אﺯ ﺁﻥ ﻭﻗﺎﯾﻊ ﻭ ﺳﺨﻨﺎﻥ‪ ،‬ﭘﺪﯾﺪ ﻣﯽﺁﻣﺪ‪ ،‬ﺷﺎﻟﻮﺩۀ אﺑﺘﺪאﯾﯽ ﺣﺪﯾﺚ ﻭ ﻧﺸﺮ ﺁﻥ ﺭא ﭘﺎﯾﻪﺭﯾﺰی ﻛﺮﺩ‪.‬‬ ‫ﻣﻮאﻋﻆ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻛﻪ ﺑﻪ אﻓﺮאﺩی ﺧﺎﺹ ﯾﺎ ﺑﻪ ﺻﻮﺭﺕ ﺳﺨﻨﺮאﻧﯽ ﻋﻤﻮﻣﯽ ﺩﺭ ﻣﺠﻠﺴﯽ אﻟﻘﺎ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﺮאی‬ ‫ﻛﺴﺎﻧﯽ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺠﻠﺲ ﺣﺎﺿﺮ ﻧﺒﻮﺩﻧﺪ ﺑﻪ ﺻﻮﺭﺕ ﺣﺪﯾﺚ ﻧﻘﻞ ﻣﯽﺷﺪ‪ .‬אﮔﺮ ﭼﻪ ﺟﻮّ ﺣﺎﻛﻢ ﺑﺮ ﻣﻜﻪ‪ ،‬ﻣﺎﻧﻊ אﺯ ﺁﻥ ﺷﺪ ﻛﻪ ﺩﺭ ﺩﻩ ﺳﺎﻟﮥ‬ ‫אﻭﻝ ﺑﻌﺜﺖ‪ ،‬ﺗﻌﺪאﺩ ﺯﯾﺎﺩی ﺑﻪ אﯾﺸﺎﻥ ﺑﭙﯿﻮﻧﺪﻧﺪ‪ ،‬אﻣﺎ ﺑﺎ ﻫﺠﺮﺕ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﻪ ﻣﺪﯾﻨﻪ ﻭ ﮔﺴﺘﺮﺵ ﺟﻐﺮאﻓﯿﺎﯾﯽ אﺳﻼﻡ‪،‬‬ ‫ﺭﻭﯾﻜﺮﺩ ﺑﻪ ﺣﺪﯾﺚ ﻭ ﻣﻘﺪﻣﺎﺕ ﭘﺮﺳﺶ אﺯ ﭘﯿﺎﻣﺒﺮ ﺩﺭ ﻣﻮﺿﻮﻋﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺑﯿﺸﺘﺮ ﺷﺪ ﻭ אﺣﺎﺩﯾﺚ‪ ،‬אﻫﻤﯿﺘﯽ אﻓﺰﻭﻥ ﯾﺎﻓﺖ‪ .‬ﺗﺎﺯﻩ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ‬ ‫ﻫﺮ ﻛﺎﺭ ﻭ ﻣﻮﺿﻮﻋﯽ ﺑﻪ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻣﺮאﺟﻌﻪ ﻣﯽﻛﺮﺩﻧﺪ ﻭ אﺯ אﯾﺸﺎﻥ ﺭﻫﻨﻤﻮﺩ ﻣﯽﻃﻠﺒﯿﺪﻧﺪ‪ .‬ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ‬ ‫ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﻫﺮ ﺯﻣﯿﻨﻪאی ﺭאﻫﻨﻤﺎ ﻭ ﺭאﻫﮕﺸﺎ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﺭא ﺑﻪ ﻃﺮﯾﻖ ﻫﺪאﯾﺖ ﺭﻫﻨﻤﻮﻥ ﻣﯽﻛﺮﺩ‪ .‬ﺩﺭ ﭼﻨﯿﻦ ﺷﺮאﯾﻄﯽ ﺩאﻧﺶ ﻭ ﺑﯿﻨﺶ‬ ‫ﺑﯿﺸﺘﺮ ﺻﺤﺎﺑﻪ‪ ،‬ﺑﺮﮔﺮﻓﺘﻪ אﺯ ﻗﺮﺁﻥ ﻭ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﻮﺩ‪.‬‬ ‫ﻗﺮﺁﻥ‪ ،‬ﻫﺪﯾﮥ אﻟﻬﯽ ﻭ ﻣﻌﺠﺰۀ ﺟﺎﻭﯾﺪ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﻣﻼכ ﻭ ﻗﺎﻧﻮﻥ ﺯﻧﺪﮔﯽ ﻣﺮﺩﻡ ﺑﻮﺩ ﻭ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ‬ ‫ﻭ ﺁﻟﻪ( אﺑﻼﻍ ﻛﻨﻨﺪﻩ‪ ،‬ﻣﻌﻠﻢ ﻭ ﻣﻔﺴﺮ ﻗﺮﺁﻥ ﻭ ﺗﺒﯿﯿﻦ ﻛﻨﻨﺪۀ אﺣﻜﺎﻡ ﻭ ﻣﻌﺎﺭﻑ אﻟﻬﯽ ﺁﻥ‪ .‬ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭﺁﻟﻪ( ﺑﺎ ﺳﺨﻦ ﻭ ﻋﻤﻞ‬ ‫ﺧﻮﺩ‪ ،‬ﺭאﻩ ﺭא ﺑﺮ ﻣﺮﺩﻡ ﻣﯽﻧﻤﺎﯾﺎﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭא ﺩﺭ ﻃﺮﯾﻖ ﺣﻖ ﺑﻪ ﻛﻤﺎﻝ ﻣﯽﺭﺳﺎﻧﯿﺪ‪ .‬ﺑﻬﺘﺮ אﺳﺖ ﺑﺎﺯ ﻫﻢ ﺑﻪ ﺳﺨﻦ ﺟﻌﻔﺮ ﺑﻦ אﺑﯽﻃﺎﻟﺐ ﮔﻮﺵ‬ ‫ﺩﻫﯿﻢ ﻛﻪ ﺩﺭ ﺗﻮﺻﯿﻒ ﺩﻭﺭאﻥ ﭘﺲ אﺯ ﺑﻌﺜﺖ ﮔﻔﺘﻪ אﺳﺖ‪:‬‬ ‫»‪...‬ﺗﺎ אﯾﻨﻜﻪ ﺧﺪאﻭﻧﺪ ﭘﯿﺎﻣﺒﺮی אﺯ ﺧﻮﺩ ﻣﺎ ﺩﺭ ﻣﯿﺎﻧﻤﺎﻥ ﺑﺮאﻧﮕﯿﺨﺖ؛ ﭘﯿﺎﻣﺒﺮی ﻛﻪ ﻧﺴﺐ ﻭ‬ ‫ﺭאﺳﺘﮕﻮﯾﯽ ﻭ אﻣﺎﻧﺖ ﻭ ﻋﻔّﺘﺶ ﺑﺮ ﻣﺎ ﺁﺷﻜﺎﺭ ﺑﻮﺩ‪ .‬אﻭ ﻣﺎ ﺭא ﺑﻪ ﺳﻮی ﺧﺪא ﻓﺮא ﺧﻮאﻧﺪ ﺗﺎ אﻭ ﺭא ﺑﻪ‬ ‫ﯾﮕﺎﻧﮕﯽ ﯾﺎﺩ ﻛﻨﯿﻢ ﻭ ﺗﻨﻬﺎ אﻭ ﺭא ﺑﭙﺮﺳﺘﯿﻢ ﻭ ﺳﻨﮕﻬﺎ ﻭ ﺑﺘﻬﺎﯾﯽ ﻛﻪ ﻣﺎ ﻭ ﭘﺪﺭאﻧﻤﺎﻥ ﻣﯽﭘﺮﺳﺘﯿﺪﯾﻢ‬ ‫ﻛﻨﺎﺭ ﺑﮕﺬאﺭﯾﻢ‪ .‬אﻭ ﻣﺎ ﺭא ﺑﻪ ﺭאﺳﺘﯽ ﮔﻔﺘﺎﺭ‪ ،‬אﺩאی אﻣﺎﻧﺖ‪ ،‬ﺻﻠﻪی ﺭﺣﻢ ﻭ ﻧﯿﻜﯽ ﺑﻪ ﻫﻤﺴﺎﯾﮕﺎﻥ‬

‫‪».١‬ﻛﻨّﺎ ﻗﻮﻣﺎً ﺃﻫﻞ ﺟﺎﻫﻠﯿﺔ ﻧﻌﺒﺪ אﻷﺻﻨﺎﻡ ﻭ ﻧﺄﻛﻞ אﻟﻤﯿﺘﺔ ﻭ ﻧﺄﺗﯽ אﻟﻔﻮאﺣﺶ ﻭ ﻧﻘﻄﻊ אﻷﺭﺣﺎﻡ ﻭ ﻧﺴﺊ אﻟﺠﻮאﺭ ﻭ ﯾﺄﻛﻞ אﻟﻘﻮی ﻣﻨّﺎ אﻟﻀّﻌﯿﻒ«‪ .‬ﺳﯿﺮۀ אﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺝ ‪،١‬‬ ‫ﺹ‪٢٢٣‬‬

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‫אﻣﺮ ﻛﺮﺩ ﻭ אﺯ ﺣﺮאﻣﻬﺎ ﻭ ﺧﻮﻧﺮﯾﺰﯾﻬﺎ ﺑﺎﺯ ﺩאﺷﺖ ﻭ אﺯ ﻛﺎﺭﻫﺎی ﻧﺎﺷﺎﯾﺴﺖ‪ ،‬ﺳﺨﻦ ﺑﺎﻃﻞ‪ ،‬ﺩﺭﻭﻍ‪،‬‬ ‫‪١‬‬ ‫ﺧﻮﺭﺩﻥ ﻣﺎﻝ ﯾﺘﯿﻢ ﻭ ﺗﻬﻤﺖ ﺯﺩﻥ ﺑﻪ ﺯﻧﺎﻥ ﭘﺎכ‪ ،‬ﻧﻬﯽ ﻛﺮﺩ‪«.‬‬ ‫ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻣﺮﺟﻊ ﻭ ﻣﻠﺠﺄ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺣﻞ ﺗﻤﺎﻣﯽ ﻣﺸﻜﻼﺕ ﻭ ﻣﺴﺎﯾﻞ ﻓﻜﺮی ﻭ ﻋﻤﻠﯽ ﺑﻮﺩ‪.‬‬ ‫אﻃﺎﻋﺖ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﭘﺬﯾﺮﻓﺘﻦ ﺁﻧﭽﻪ ﻣﯽﮔﻮﯾﺪ‪ ،‬ﻣﺮﺟﻊ ﺑﻮﺩﻥ אﯾﺸﺎﻥ ﺩﺭ ﺣﻞ אﺧﺘﻼﻓﺎﺕ‪ ،‬ﺁﻣﻮﺧﺘﻦ ﻣﻌﺎﺭﻑ ﻗﺮﺁﻧﯽ‬ ‫ﻭ ﻏﯿﺮ ﻗﺮﺁﻧﯽ אﺯ אﯾﺸﺎﻥ ﻭ אﻟﮕﻮ ﺑﻮﺩﻥ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ אﻋﻤﺎﻝ ﺩﻧﯿﻮی ﻭ אﺧﺮﻭی אﺯ ﺳﻔﺎﺭﺷﻬﺎی ﻣﺆﻛّﺪ ﻛﺘﺎﺏאﷲ‬ ‫אﺳﺖ‪.‬‬

‫ﺑﺮﺧﯽ ﻭﯾﮋﮔﯿﻬﺎی ﺣﺪﯾﺚ ﺩﺭ ﻋﺼﺮ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‬ ‫‪١‬ـ ﺭﻭﺵ ﺭﺳﻮﻝ ﺧﺪא ﺩﺭ ﺗﺤﺪﯾﺚ‬ ‫ﺷﺨﺼﯿﺖ ﻭﯾﮋۀ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬אﺑﻼﻍ ﺩﯾﻦ ﺟﺪﯾﺪ‪ ،‬ﺗﺸﻜﯿﻞ ﺣﻜﻮﻣﺖ‪ ،‬ﻭ ﺑﺎﻻﺧﺮﻩ ﻗﺪאﺳﺖ ﯾﺎﻓﺘﻦِ ﺳﺨﻦ ﻭ ﻋﻤﻞ ﺁﻥ‬ ‫ﺣﻀﺮﺕ‪ ،‬ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ אﺷﺘﯿﺎﻕ ﺑﻪ ﯾﺎﺩﮔﯿﺮی ﺳﺨﻦ ﻭ ﻋﻤﻞ אﯾﺸﺎﻥ‪ ،‬ﺗﺒﻌﯿﺖ אﺯ ﺁﻥ ﻭ אﻧﺘﻘﺎﻝ ﺁﻥ ﻣﻌﺎﺭﻑ ﺑﻪ ﺩﯾﮕﺮאﻥ‪ ،‬ﺩﺭ ﺑﯿﻦ ﺗﻮﺩۀ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﻭאﺝ ﯾﺎﺑﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ אﻋﻼﻡ ﺗﻌﺎﻟﯿﻢ ﺩﯾﻨﯽ ﺭﻭﺵ ﻭﯾﮋﻩאی ﺩאﺷﺘﻪאﻧﺪ ﻛﻪ אﺯ ﺑﺮﺧﯽ אﺣﺎﺩﯾﺚ ﻣﯽﺗﻮאﻥ‬ ‫ﺷﯿﻮۀ אﯾﺸﺎﻥ ﺭא ﻛﺸﻒ ﻧﻤﻮﺩ‪:‬‬ ‫‪٢‬‬ ‫‪ 9‬ﺗﻮﺟﻪ ﺑﻪ ﻣﻮﻗﻌﯿﺖ‪ :‬ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺣﺎﺩﯾﺚ ﺭא ﺩﺭ ﺯﻣﺎﻥ ﻭ ﻣﻮﻗﻌﯿﺖ ﻣﻨﺎﺳﺒﯽ ﺑﯿﺎﻥ ﻣﯽﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ 9‬ﭘﺮﻫﯿﺰ אﺯ ﭘُﺮﮔﻮﯾﯽ‪ :‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻫﻨﮕﺎﻡ אﺑﻼﻍ‪ ،‬אﺯ ﻃﻮﻻﻧﯽ ﻛﺮﺩﻥ ﺳﺨﻦ ﻭ ﭘﺮﮔﻮﯾﯽ ﺧﻮﺩﺩאﺭی ﻣﯽﻛﺮﺩﻧﺪ ﻭ ﺩﺭ‬ ‫‪٣‬‬ ‫ﭼﻨﺪ ﺟﻤﻠﮥ ﻛﻮﺗﺎﻩ‪ ،‬ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﺭא ﺑﯿﺎﻥ ﻣﯽﻛﺮﺩﻧﺪ ﺗﺎ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺑﻪ ﺭאﺣﺘﯽ ﺁﻧﻬﺎ ﺭא ﺣﻔﻆ ﻛﻨﻨﺪ‪.‬‬ ‫‪ 9‬ﺗﻜﺮאﺭ ﻛﻠﻤﺎﺕ ﻣﻬﻢ‪ :‬ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﮔﺎﻩ ﻛﻠﻤﺎﺕ ﻭ ﺳﺨﻨﺎﻥ ﻣﻬﻢ ﺧﻮﺩ ﺭא ﺳﻪ ﻣﺮﺗﺒﻪ ﺗﻜﺮאﺭ‬ ‫‪٤‬‬ ‫ﻣﯽﻛﺮﺩﻧﺪ ﺗﺎ ﻫﺮ ﻛﻪ ﺁﻥ ﺭא ﻣﯽﺷﻨﻮﺩ ﺧﻮﺏ ﺑﻔﻬﻤﺪ ﻭ ﺁﻥ ﺭא ﺩﺭכ ﻛﻨﺪ‪.‬‬

‫‪٢‬ـ ﺭﻭﯾﻜﺮﺩ ﻋﻤﻮﻣﯽ‬ ‫ﮔﺬﺷﺘﻪ אﺯ ﺻﻔﺎﺕ ﭘﺴﻨﺪﯾﺪﻩ ﻭ ﺭﻓﺘﺎﺭ ﻧﻤﻮﻧﮥ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻛﻪ ﺳﺒﺐ ﺟﺬﺏ ﺩﻟﻬﺎی ﺑﯿﺪאﺭ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺭﻫﻨﻤﻮﺩﻫﺎی‬ ‫ﻗﺮﺁﻧﯽ ﻧﯿﺰ ﺳﺒﺐ ﮔﺮﺩﯾﺪ ﻛﻪ ﺗﻮﺟﻪ ﺑﻪ ﺳﺨﻨﺎﻥ אﯾﺸﺎﻥ‪ ،‬ﺑﻪ ﻋﻨﻮאﻥ ﯾﻚ ﺗﻜﻠﯿﻒ אﻟﻬﯽ ﺣﺠﯿﺖ ﭘﯿﺪא ﻛﻨﺪ‪ .‬ﻧﺰﻭﻝ ﺁﯾﺎﺗﯽ ﻫﻤﭽﻮﻥ »ﺃﻃﯿﻌﻮא אﷲ‬ ‫ﻭ ﺃﻃﯿﻌﻮא אﻟﺮﺳﻮﻝ«‪» ،‬ﻣﺎ ﺁﺗﺎﻛﻢ אﻟﺮﺳﻮﻝ ﻓﺨﺬﻭﻩ ﻭ ﻣﺎ ﻧﻬﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧْﺘﻬﻮא«‪» ،‬ﻭ ﻣﺎ ﯾﻨﻄﻖ ﻋﻦ אﻟﻬﻮی ﺇﻥْ ﻫﻮ ﺇﻟّﺎ ﻭﺣﯽ ﯾﻮﺣﯽ«؛ »ﻭ ﻟﻜﻢ‬ ‫ﻓﯽ ﺭﺳﻮﻝ אﷲ אُﺳﻮﺓٌ ﺣﺴﻨﺔٌ« ﻭ ‪ ...‬ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ אﺧﺬ ﺣﺪﯾﺚ‪ ،‬ﺭﻭאﺝ ﺷﺎﯾﺎﻧﯽ ﯾﺎﺑﺪ ﻭ ﻧﻘﻞ ﺁﻥ ﻧﯿﺰ ﺩﺭ ﺑﯿﻦ ﻣﺮﺩﻡ ﻣﻌﻤﻮﻝ ﮔﺮﺩﺩ‪ ،‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ‬ ‫אﻛﺜﺮ ﻣﺮﺩﻡ ﺩﺭ ﺯﻧﺪﮔﯽ ﺭﻭﺯﻣﺮۀ ﺧﻮﯾﺶ ﺑﻪ ﻛﻼﻡ ﻭ ﺭﻓﺘﺎﺭ ﺁﻥ ﺣﻀﺮﺕ אﺳﺘﻨﺎﺩ ﻣﯽﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻣﺮﺩﻡ‪ ،‬ﻣﺸﺘﺎﻗﺎﻧﻪ ﺩﺭ ﭘﯽ ﯾﺎﺩﮔﯿﺮی ﺳﺨﻦ ﻭ ﻋﻤﻞ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﻋﻤﻞ ﻛﺮﺩﻥ ﺑﺪאﻥ ﻭ ﻧﻘﻞ ﻧﻤﻮﺩﻥ ﻣﻄﺎﺑﻖ ﺁﻥ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﻧﺘﯿﺠﻪ ﺁﻥ ﺷﺪ ﻛﻪ ﻋﻠﻢ ﺣﺪﯾﺚ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﻜﻪ ﻧﻮﭘﺎ ﻭ ﺩאﺭאی ﻋﻤﺮی ﻛﻮﺗﺎﻩ ﺑﻮﺩ‪ ،‬ﮔﺴﺘﺮﺵ ﯾﺎﻓﺘﻪ ﻭ ﻓﺮאﮔﯿﺮ ﺷﺪ‪ .‬ﺑﺎﺩﯾﻪﻧﺸﯿﻨﺎﻥ‬ ‫‪».١‬ﺣﺘّﯽ ﺑﻌﺚ ﺇﻟﯿﻨﺎ ﺭﺳﻮﻻً ﻣﻨّﺎ‪ ،‬ﻧﻌﺮﻑ ﻧﺴﺒﻪ ﻭ ﺻِﺪﻗﻪ ﻭ ﺃﻣﺎﻧﺘﻪ ﻭ ﻋﻔﺎﻓﻪ‪ ،‬ﻓﺪﻋﺎﻧﺎ ﺇﻟﯽ אﷲ ﻟﻨﻮﺣّﺪﻩ ﻭ ﻧﻌﺒﺪﻩ ﻭ ﻧﺨﻠﻊ ﻣﺎ ﻛﻨّﺎ ﻧﻌﺒﺪ ﻧﺤﻦ ﻭ ﺁﺑﺎﺅﻧﺎ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ‬ ‫אﻟﺤﺠﺎﺭﺓ ﻭ אﻷﻭﺛﺎﻥ‪ ،‬ﻭ ﺃﻣﺮﻧﺎ ﺑﺼﺪﻕِ אﻟﺤﺪﯾﺚ ﻭ ﺃﺩאﺀ אﻷﻣﺎﻧﺔ ﻭ ﺻﻠﺔ אﻟﺮّﺣﻢ ﻭ ﺣﺴﻦ אﻟﺠﻮאﺭ ﻭ אﻟﻜﻒّ ﻋﻦ אﻟﻤﺤﺎﺭﻡ ﻭ אﻟﺪّﻣﺎﺀ ﻭ ﻧﻬﺎﻧﺎ ﻋﻦ אﻟﻔﻮאﺣﺶ ﻭ ﻗﻮﻝ אﻟﺰّﻭﺭ ﻭ‬ ‫ﺃﻛﻞ ﻣﺎﻝ אﻟﯿﺘﯿﻢ ﻭ ﻗﺬﻑ אﻟﻤﺤﺼﻨﺎﺕ‪) .‬ﺳﯿﺮۀ אﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ‪(٢٢٤‬‬ ‫‪ .٢‬אﺑﻦ ﻣﺴﻌﻮﺩ ﻣﯽﮔﻮﯾﺪ‪ :‬ﻛﺎﻥ אﻟﻨﺒﯽ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﯾﺘﺨﻮّﻟﻨﺎ ﺑﺎﻟﻤﻮﻋﻈﺔِ ﻓﯽ אﻷﯾﺎﻡ‪ ،‬ﻛﺮאﻫﺔ אﻟﺴﺎﻣﺔ ﻋﻠﯿﻨﺎ‪) .‬ﺻﺤﯿﺢ ﺑﺨﺎﺭی‪ ،‬ﺝ‪ ،١‬ﺹ‪(٢٥‬‬ ‫‪ .٣‬ﮐﺎﻥ אﻟﻨﺒﯽ )ﺹ( ﻻﯾﺴﺮﺩ אﻟﮑﻼﻡ ﮐﺴﺮﺩﮐﻢ ﻫﺬא ﻭ ﻟﮑﻦ ﮐﺎﻥ אﺫא ﺗﮑﻠّﻢ ﺗﮑﻠّﻢ ﻓﺼﻼ ﺑﯿﻨﻪ ﯾﺤﻔﻈﻪ ﻣﻦ ﺳﻤﻌﻪ‪) .‬אﻟﺴﻨﻦ אﻟﮑﺒﺮی‪ ،‬ﺝ‪ ،٣‬ﺹ‪(٢٠٧‬‬ ‫‪ .٤‬אﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻣﯽﮔﻮﯾﺪ‪ :‬ﺇﻧّﻪ ﺇﺫא ﺗﻜﻠّﻢ ﺑﻜﻠﻤﺔ ﺃﻋﺎﺩﻫﺎ ﺛﻼﺛﺎً ﺣﺘﯽ ﺗﻔﻬﻢ ﻋﻨﻪ‪) .‬ﺻﺤﯿﺢ ﺑﺨﺎﺭی‪ ،‬ﺝ‪ ،١‬ﺹ‪(٣٢‬‬

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‫ﻣﺴﯿﺮی ﻃﻮﻻﻧﯽ ﺭא ﻃﯽ ﻣﯽﻛﺮﺩﻧﺪ ﺗﺎ ﺑﻪ ﺧﺪﻣﺖ אﯾﺸﺎﻥ ﺭﺳﯿﺪﻩ ﻭ ﺣﺪﯾﺜﯽ אﺯ אﯾﺸﺎﻥ ﺑﺸﻨﻮﻧﺪ‪ .‬ﺗﻮﺻﯿﻪﻫﺎی אﺧﻼﻗﯽ ﻭ ﺁﺩאﺏ ﻣﻌﺎﺷﺮﺕ‪ ،‬ﺩﺭ‬ ‫אﯾﻦ ﮔﻮﻧﻪ ﻣﻮאﺭﺩ ﺟﻠﻮۀ ﺑﯿﺸﺘﺮی ﺩאﺷﺖ‪.‬‬ ‫ﭘﯿﺸﯿﻨﮥ ﺯﻣﺎﻥ ﺟﺎﻫﻠﯿﺖ‪ ،‬ﺗﺨﺼﺺ ﻧﺪאﺷﺘﻦ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺭﯾﺰﻩﻛﺎﺭﯾﻬﺎی ﺁﻥ ﻭ ﺑﯽאﻃﻼﻋﯽ אﺯ ﻣﻌﺎﺭﻑ אﻟﻬﯽ ﻭ ﺑﺸﺮی ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ‬ ‫ﺳﺆאﻟﻬﺎ ﻭ ﻓﻬﻢ אﻛﺜﺮ ﺻﺤﺎﺑﻪ ﺩﺭ ﺣﺪ ﻣﻌﻤﻮﻟﯽ ﺑﺎﺷﺪ ﻭ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻫﻢ ﻣﻮﻇﻒ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﻘﺪאﺭ ﻓﻬﻢ ﻣﺮﺩﻡ‪ ،‬ﺑﺎ ﺁﻧﺎﻥ‬ ‫ﺳﺨﻦ ﺑﮕﻮﯾﺪ‪.‬‬ ‫‪١‬‬ ‫»ﻣﺎ ﮔﺮﻭﻩ אﻧﺒﯿﺎ‪ ،‬אﻣﺮ ﺷﺪﻩאﯾﻢ ﻛﻪ ﺩﺭ ﺳﻄﺢ ﺩﺭכ ﻣﺮﺩﻡ ﺳﺨﻦ ﺑﮕﻮﯾﯿﻢ«‪.‬‬

‫‪٣‬ـ ﻫﻤﮕﺎﻧﯽ ﻧﺒﻮﺩﻥ ﻓﺮﻫﻨﮓ ﺩאﻧﺶ ﺁﻣﻮﺯی‬ ‫ﺯﻧﺪﮔﺎﻧﯽ ﻋﺎﺩی ﻭ ﺭﻭﺯﻣﺮۀ אﺻﺤﺎﺏ ﻭ ﻋﺪﻡ ﻓﺮﻫﻨﮓ ﻭ ﺑﯿﻨﺶ ﺁﻧﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺁﻣﻮﺧﺘﻦ ﻭ ﻭﻗﺖ ﮔﺬאﺭﺩﻥ ﺑﺮאی ﺁﻥ‪ ،‬ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ ﺑﺎ‬ ‫ﻭﺟﻮﺩ ﻋﻼﻗﻪ ﺑﻪ ﺣﺪﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ ﻗﺪאﺳﺘﺶ ﺩﺭ ﻣﯿﺎﻥ ﺁﻧﺎﻥ‪ ،‬ﻓﺮﻫﻨﮓ ﺩאﻧﺸﺠﻮﯾﯽ ﻭ ﺩאﻧﺶ ﺁﻣﻮﺯی ﭘﺎی ﻧﮕﯿﺮﺩ‪.‬‬ ‫ﺑﯿﺸﺘﺮ ﺻﺤﺎﺑﻪ ﺗﺮﺟﯿﺢ ﻣﯽﺩאﺩﻧﺪ ﻛﻪ ﺷﺨﺺ ﺩﯾﮕﺮی אﺯ ﺣﻀﺮﺕ ﺳﺆאﻝ ﻛﻨﺪ ﻭ ﺁﻧﺎﻥ אﺯ ﺟﻮאﺏ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻛﺴﺐ ﻓﯿﺾ‬ ‫ﻧﻤﺎﯾﻨﺪ‪.‬‬ ‫ﺩﺭ אﯾﻦ ﻣﯿﺎﻥ‪ ،‬ﺑﺮﺧﯽ אﺯ ﺻﺤﺎﺑﻪ ﺑﺎ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺗﻔﺎﻭﺕ ﺩאﺷﺘﻪ ﻭ ژﺭﻑﻧﮕﺮ ﻭ ﺩﻗﯿﻖ ﺑﻮﺩﻧﺪ؛ ﺳﻠﻤﺎﻥ‪ ،‬אﺑﻮﺫﺭ ﻭ ﺣﺬﯾﻔﻪ אﺯ אﯾﻦ ﮔﺮﻭﻩ‬ ‫ﻫﺴﺘﻨﺪ‪ .‬אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ(‪ ،‬ﺷﺎﮔﺮﺩ ﺧﺎﺹ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﺷﺨﺼﯿﺘﯽ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﻭ אﺳﺘﺜﻨﺎﯾﯽ‪ ،‬ﺩﺭ אﺧﺬ ﻭ‬ ‫ﻓﻬﻢ ﺣﺪﯾﺚ אﺳﺖ‪ .‬אﯾﺸﺎﻥ ﺩﺭﺑﺎﺭۀ ﺭﻓﺘﺎﺭ ﺻﺤﺎﺑﻪ ﻣﯽﻓﺮﻣﺎﯾﺪ‪:‬‬ ‫»ﻫﻤﮥ אﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﻫﻞ ﭘﺮﺳﺶ ﻭ ﻃﺎﻟﺐ ﺩﺭכ ﻭ ﻓﻬﻢ‬ ‫ﻧﺒﻮﺩﻧﺪ؛ ﺗﺎ ﺟﺎﯾﯽ ﻛﻪ ﺩﻭﺳﺖ ﺩאﺷﺘﻨﺪ ﻋﺮﺑﯽ ﺑﺎﺩﯾﻪ ﻧﺸﯿﻦ ﻭ ﯾﺎ ﺭﻫﮕﺬﺭی ﺑﯿﺎﯾﺪ ﻭ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ‬ ‫אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺳﺆאﻝ ﻛﻨﺪ ﺗﺎ ﺁﻧﺎﻥ ﮔﻮﺵ ﻓﺮא ﺩﻫﻨﺪ‪ ،‬ﻭﻟﯽ ﺑﺮאی ﻣﻦ ﻣﻮﺭﺩی ﭘﯿﺶ ﻧﻤﯽﺁﻣﺪ ﻣﮕﺮ‬ ‫‪٢‬‬ ‫ﻛﻪ ﺁﻥ ﺭא אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻣﯽﭘﺮﺳﯿﺪﻡ ﻭ ﺣﻔﻆ ﻣﯽﻛﺮﺩﻡ‪«.‬‬ ‫אﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻧﯿﺰ ﮔﻔﺘﻪ אﺳﺖ‪:‬‬ ‫»ﻣﺎ ﻫﺮﮔﺎﻩ ﻣﯽﺧﻮאﺳﺘﯿﻢ אﺯ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﭼﯿﺰی ﺑﭙﺮﺳﯿﻢ‪ ،‬אﺯ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﯾﺎ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﯽ ﯾﺎ‬ ‫‪٣‬‬ ‫ﺛﺎﺑﺖ ﺑﻦ ﻣﻌﺎﺫ ﻣﯽﺧﻮאﺳﺘﯿﻢ ﺗﺎ ﺁﻥ ﺭא ﺳﺆאﻝ ﻛﻨﻨﺪ؛ ﭼﻮﻥ ﺟﺴﻮﺭﺗﺮﯾﻦِ אﺻﺤﺎﺏ ﺑﺮ ﺳﺆאﻝ ﻛﺮﺩﻥ‪ ،‬אﯾﻦ ﺳﻪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ‪«.‬‬

‫‪٤‬ـ ﺷﺎﯾﻊ ﺑﻮﺩﻥ ﺣﻔﻆ‬ ‫ﺑﻪ ﺳﯿﻨﻪ ﺳﭙﺮﺩﻥ ﻭ ﺣﻔﻆ ﻛﺮﺩﻥ ﺣﺪﯾﺚ‪ ،‬ﺷﯿﻮۀ ﺭאﯾﺞ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﻮﺩ‪ .‬ﺭﻭאﺝ אﯾﻦ ﺷﯿﻮﻩ‪ ،‬ﺑﻪ ﺳﺒﺐ ﻧﺎﺁﺷﻨﺎﯾﯽ ﺑﯿﺸﺘﺮ ﺻﺤﺎﺑﻪ ﺑﺎ ﻛﺘﺎﺑﺖ‬ ‫ﻭ ﻧﻮﺷﺘﻦ ﺑﻮﺩﻩ אﺳﺖ‪.‬‬

‫‪» .١‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ אﻷﻧﺒﯿﺎﺀ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻜﻠّﻢ אﻟﻨﺎﺱ ﻋﻠﯽ ﻗﺪﺭ ﻋﻘﻮﻟﻬﻢ‪) «.‬ﻛﺎﻓﯽ‪ ،‬ﺝ ‪ ،١‬ﺹ‪(٢٣‬‬ ‫‪» .٢‬ﻟﯿﺲ ﻛﻞ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ אﷲ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻣﻦ ﻛﺎﻥ ﯾﺴﺄﻟﻪ ﻭ ﯾﺴﺘﻔﻬﻤﻪ ﺣﺘﯽ ﺇﻥ ﻛﺎﻧﻮא ﻟﯿﺤﺒﻮﻥ ﺃﻥ ﯾﺠﯽﺀ אﻷﻋﺮאﺑﯽ ﻭ אﻟﻄﺎﺭﺉ ﻓﯿﺴﺄﻟﻪ ﺣﺘﯽ‬ ‫ﯾﺴﻤﻌﻮא ﻭ ﻛﺎﻥ ﻻﯾﻤﺮّ ﺑﯽ ﻣﻦ ﺫﻟﻚ ﺷﯽﺀ ﺇﻟّﺎ ﺳﺄﻟﺘﻪ ﻋﻨﻪ ﻭ ﺣﻔﻈﺘﻪ‪) .«...‬ﻧﻬﺞ אﻟﺒﻼﻏﻪ‪ ،‬ﺧﻄﺒﮥ‪(٢١٠‬‬ ‫‪ .٣‬אﻟﻤﺴﺘﺮﺷﺪ‪ ،‬ﺹ‪٢٦٣‬‬

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‫ﻣﺸﻬﻮﺭ אﺳﺖ ﻛﻪ ﺩﺭ אﺑﺘﺪאی ﺑﻌﺜﺖ‪ ،‬ﺗﻨﻬﺎ ‪ ١٧‬ﻧﻔﺮ ﻗﺪﺭﺕ ﺧﻮאﻧﺪﻥ ﻭ ﻧﻮﺷﺘﻦ ﺩאﺷﺘﻪאﻧﺪ‪ ١.‬ﻃﺒﯿﻌﯽ אﺳﺖ ﻛﻪ ﺑﯿﺸﺘﺮ ﺻﺤﺎﺑﻪ ﺑﺎ ﺣﻔﻆ‬ ‫ﻛﺮﺩﻥِ ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﺑﻪ ﯾﺎﺩﮔﯿﺮی ﺁﻥ אﻗﺪאﻡ ﻛﻨﻨﺪ‪ .‬אﯾﻦ ﺭﻭﺵ ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ ﻧﻘﻞ ﺑﻪ ﻣﻌﻨﺎ ﮔﺴﺘﺮﺵ ﯾﺎﺑﺪ ﻭ ﺩﺭ‬ ‫ﺑﺴﯿﺎﺭی אﺯ ﻣﻮאﺭﺩ‪ ،‬ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﺎ אﻟﻔﺎﻅ ﻣﺸﺎﺑﻪ ﻭ ﻣﺘﺮאﺩﻑ ﻧﻘﻞ ﺷﻮﺩ‪.‬‬

‫‪ ٥‬ـ ﻛﺘﺎﺑﺖ ﺣﺪﯾﺚ‬ ‫ﺗﺮﻭﯾﺞ ﻓﺮﻫﻨﮓ ﻛﺘﺎﺑﺖ‪ :‬ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺻﺤﺎﺏ ﺧﻮﺩ ﺭא ﺗﺮﻏﯿﺐ ﺑﻪ ﻧﻮﺷﺘﻦ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﻭ ﻫﺮ ﻣﻄﻠﺐ ﻋﻠﻤﯽ‬ ‫ﺩﯾﮕﺮ ﻣﯽﻛﺮﺩ‪ .‬אﯾﺸﺎﻥ ﻣﯽﻓﺮﻣﻮﺩ‪:‬‬ ‫‪٢‬‬ ‫»ﻋﻠﻢ ﻭ ﺩאﻧﺶ ﺭא‪ ،‬ﺑﺎ ﻧﻮﺷﺘﻦ ﺩﺭ ﺑﻨﺪ ﻛﻨﯿﺪ‪«.‬‬ ‫ﺑﻪ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﻓﺮﻣﺎﻥ ﺩאﺩ ﻛﻪ ﺳﺨﻨﺎﻥ אﯾﺸﺎﻥ ﺭא ﺑﻨﻮﯾﺴﺪ‪ ،‬ﺗﺎ ﺑﺮאی ﺁﯾﻨﺪﮔﺎﻥ ﻭ ﻧﺴﻠﻬﺎی ﭘﺴﯿﻦ ﺑﺎﻗﯽ ﺑﻤﺎﻧﺪ‪.‬‬ ‫ﻫﻤﭽﻨﯿﻦ ﻣﯽﻓﺮﻣﻮﺩ‪:‬‬ ‫‪٣‬‬ ‫»אﯾﻦ ﻋﻠﻢ ﺭא ﺑﻨﻮﯾﺴﯿﺪ ﻛﻪ ﺩﺭ ﺩﻧﯿﺎ ﯾﺎ ﺁﺧﺮﺕ ﺑﻪ ﺷﻤﺎ ﺳﻮﺩ ﻣﯽﺭﺳﺎﻧﺪ‪«.‬‬ ‫ﻫﻤﭽﻨﯿﻦ ﭘﺲ אﺯ ﺧﻮאﻧﺪﻥ ﺧﻄﺒﻪ ﺩﺭ ﻣﺴﺠﺪ ﺧﯿﻒ ﻭ ﺩﺭﺧﻮאﺳﺖ ﺷﺨﺼﯽ ﺑﻪ ﻧﺎﻡ אﺑﻮﺷﺎﺓ ﺑﺮאی ﻛﺘﺎﺑﺖ ﺁﻥ ﺣﺪﯾﺚ‪ ،‬ﻓﺮﻣﻮﺩ‪:‬‬ ‫‪٤‬‬ ‫»]אﯾﻦ ﺧﻄﺒﻪ ﺭא[ ﺑﺮאی אﺑﻮﺷﺎﺓ ﺑﻨﻮﯾﺴﯿﺪ‪«.‬‬ ‫ﻭﺟﻮﺩ ﻛﺘﺎﺑﺖ ﺑﻪ ﺻﻮﺭﺕ ﻣﺤﺪﻭﺩ‪ :‬ﺑﻌﻀﯽ אﺯ ﯾﺎﺭאﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻛﻪ אﻫﻤﯿﺖ אﻟﻔﺎﻅِ ﺑﺮ ﺯﺑﺎﻥ ﺭאﻧﺪﻩ ﺷﺪۀ ﺭﺳﻮﻝ ﺧﺪא‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺭא ﻣﯽﺩאﻧﺴﺘﻨﺪ ﻭ ﻗﺪﺭﺕ ﺑﺮ ﻛﺘﺎﺑﺖ ﻧﯿﺰ ﺩאﺷﺘﻨﺪ‪ ،‬ﺑﻪ ﻧﻮﺷﺘﻦ ﻭ ﺗﺪﻭﯾﻦ ﻭ ﺟﻤﻊﺁﻭﺭی ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ‬ ‫ﻭ ﺁﻟﻪ( ﭘﺮﺩאﺧﺘﻨﺪ‪.‬‬ ‫אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﺷﺨﺼﯿﺖ אﺻﻠﯽ ﻭ ﺑﯽﻧﻈﯿﺮ אﯾﻦ ﮔﺮﻭﻩ אﺳﺖ ﻛﻪ ﻋﻼﻭﻩ ﺑﺮ ﻧﻮﺷﺘﻦ ﭘﯿﻤﺎﻥﻧﺎﻣﻪﻫﺎی ﺭﺳﻤﯽ‪ ،‬ﻣﺠﻤﻮﻋﻪﻫﺎی‬ ‫ﺻﺤﯿﻔﮥ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﻭ ﻛﺘﺎﺏ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﺭא ﻧﯿﺰ אﺯ ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﮔﺮﺩ ﺁﻭﺭﺩﻩ אﺳﺖ‪.‬‬ ‫ﻛﺘﺎﺑﻬﺎی ﺟﺎﻣﻌﻪ ﻭ ﺟﻔﺮ ﻧﯿﺰ אﺯ ﻛﺘﺎﺑﻬﺎی אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( אﺳﺖ ﻛﻪ ﻣﻤﻜﻦ אﺳﺖ ﺑﺎ ﻛﺘﺎﺏ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﯾﻜﺴﺎﻥ‬ ‫ﺑﺎﺷﺪ‪) .‬ﺩﺭﺑﺎﺭۀ ﻧﮕﺎﺷﺘﻪﻫﺎی אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﺩﺭ ﺁﯾﻨﺪﻩ ﺑﺎ ﺗﻔﺼﯿﻞ ﺑﯿﺸﺘﺮی ﺳﺨﻦ ﺧﻮאﻫﯿﻢ ﮔﻔﺖ(‪.‬‬ ‫ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﯽ‪ ،‬אﺑﻮﺫﺭ ﻏﻔﺎﺭی‪ ،‬ﻋﺒﺪאﷲ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪאﷲ אﻧﺼﺎﺭی‪ ،‬ﻋﺒﺪאﷲ ﺑﻦ ﻋﻤﺮﻭ ﻋﺎﺹ ﻭ ‪ ...‬אﺯ ﺟﻤﻠﻪ ﺻﺤﺎﺑﻪאی‬ ‫ﻫﺴﺘﻨﺪ ﻛﻪ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺭא ﻧﻮﺷﺘﻪאﻧﺪ‪ .‬אﺑﻮﺑﻜﺮ ﻧﯿﺰ‪ ،‬ﭘﺎﻧﺼﺪ ﺣﺪﯾﺚ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﻮﺷﺘﻪ ﺑﻮﺩ‬ ‫ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﺧﻮﺩ ﻭ ﺑﻪ ﺑﻬﺎﻧﮥ ﺟﻠﻮﮔﯿﺮی אﺯ אﺧﺘﻼﻑ‪ ،‬ﺁﻧﻬﺎ ﺭא ﺳﻮﺯאﻧﺪ‪ ٥.‬ﺧﻠﯿﻔﮥ ﺩﻭﻡ‪ ،‬ﻗﺒﻞ אﺯ ﺗﺼﻤﯿﻢ ﺑﻪ ﻣﻨﻊ ﻧﮕﺎﺭﺵ ﺣﺪﯾﺚ‪ ،‬אﺯ‬ ‫ﺻﺤﺎﺑﮥ ﭘﯿﺎﻣﺒﺮ )ﺹ( ﺧﻮאﺳﺖ ﺗﺎ ﻧﮕﺎﺷﺘﻪﻫﺎی ﺭﻭאﺋﯽ ﺧﻮﺩ ﺭא ﻧﺰﺩ אﻭ ﺑﯿﺎﻭﺭﻧﺪ‪ .‬ﺁﻧﺎﻥ ﻧﯿﺰ ﻧﻮﺷﺘﻪﻫﺎی ﺣﺪﯾﺜﯽ ﺧﻮﺩ ﺭא ﺁﻭﺭﺩﻧﺪ ﻭ ﺧﻠﯿﻔﻪ ﭘﺲ אﺯ‬ ‫ﺟﻤﻊ ﺁﻭﺭی‪ ،‬ﻫﻤﮥ ﺁﻧﻬﺎ ﺭא ﺳﻮﺯאﻧﺪ‪ ٦.‬אﺯ אﯾﻦ ﮔﺰאﺭﺵ ﻣﻌﻠﻮﻡ ﻣﯽﺷﻮﺩ ﻛﻪ ﺗﻌﺪאﺩ ﻗﺎﺑﻞ ﺗﻮﺟﻬﯽ אﺯ ﺻﺤﺎﺑﻪ‪ ،‬ﺑﻪ ﻧﮕﺎﺭﺵ ﺣﺪﯾﺚ אﺷﺘﻐﺎﻝ‬ ‫ﺩאﺷﺘﻪאﻧﺪ‪.‬‬

‫‪ .١‬ﻓﺘﻮﺡ אﻟﺒﻠﺪאﻥ‪ ،‬ﺑﻼﺫﺭی‪ ،‬ﺝ‪ ،٣‬ﺹ‪٥٨٠‬‬ ‫‪» .٢‬ﻗﯿﺪﻭא אﻟﻌﻠﻢ ﺑﺎﻟﻜﺘﺎﺑﺔ«‪) .‬ﺑﺤﺎﺭאﻷﻧﻮאﺭ‪ ،‬ﺝ‪ ،٥٨‬ﺹ‪(١٢٤‬‬ ‫‪ .٣‬אُﻛﺘﺒﻮא ﻫﺬא אﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧّﻜﻢ ﺗﻨﺘﻔﻌﻮﻥ ﺑﻪ ﺇﻣّﺎ ﻓﯽ ﺩﻧﯿﺎﻛﻢ ﺃﻭ ﻓﯽ ﺁﺧﺮﺗﻜﻢ‪) .‬ﮐﻨﺰאﻟﻌﻤﺎﻝ‪ ،‬ﺝ‪ ،١٠‬ﺹ‪(٢٦٢‬‬ ‫‪» .٤‬אُﻛﺘﺒﻮא ﻷﺑﯽ ﺷﺎﺓ«؛ )ﺻﺤﯿﺢ ﺑﺨﺎﺭی‪ ،‬ﺝ‪ ،٣‬ﺹ‪(٩٥‬‬ ‫‪ .٥‬ﺗﺬﻛﺮﺓ אﻟﺤﻔﺎﻅ‪ ،‬ﺹ‪ ٥‬ﻭ ﻣﺮאﺟﻌﻪ ﺷﻮﺩ ﺑﻪ ﻛﻨﺰאﻟﻌﻤﺎﻝ‪ ،‬ﺝ‪ ،٥‬ﺹ‪ ،٢٨٥‬ﺡ‪٢٩٤٦٠‬‬ ‫‪ .٦‬ﺗﻘﯿﯿﺪ אﻟﻌﻠﻢ‪ ،‬ﺹ‪٥٢‬‬

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‫ﺭﺩّ אﺣﺎﺩﯾﺚ ﻣﻨﻊ אﺯ ﻛﺘﺎﺑﺖ‪ :‬ﺩﺭ ﺑﺮﺧﯽ אﺯ ﻣﺘﻮﻥ ﺣﺪﯾﺜﯽ אﻫﻞ ﺳﻨﺖ ﺁﻣﺪﻩ אﺳﺖ ﻛﻪ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺻﺤﺎﺏ‬ ‫ﺧﻮﺩ ﺭא אﺯ ﻧﻮﺷﺘﻦ ﺣﺪﯾﺚ ﻣﻨﻊ ﻣﯽﻛﺮﺩ‪ ١.‬אﯾﻦ ﻣﺘﻮﻥ ﻋﻼﻭﻩ ﺑﺮ ﺁﻧﻜﻪ ﻣﻌﻠﻮﻡ אﻟﺼﺪﻭﺭ ﻧﯿﺴﺘﻨﺪ‪ ،‬ﺑﺎ ﺳﺨﻨﺎﻥ ﺩﯾﮕﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ‬ ‫ﺁﻟﻪ(‪ ،‬ﺑﻌﻀﯽ אﺯ ﺁﯾﺎﺕ ﻗﺮﺁﻥ ﻛﻪ ﺑﻪ ﻧﻮﺷﺘﻦ אﻣﻮﺭ ﻣﻬﻢ אﻣﺮ ﻛﺮﺩﻩ ﻭ ﻫﻤﭽﻨﯿﻦ ﺳﯿﺮۀ ﻋﻘﻼﯾﯽ ﻣﻌﺎﺭﺽ אﺳﺖ؛ ﺑﻨﺎﺑﺮאﯾﻦ ﺣﺠﯿﺖ ﻧﺪאﺭﺩ‪.‬‬ ‫‪ ٦‬ـ ﭘﯿﺪאﯾﺶ אﺣﺎﺩﯾﺚ ﺩﺭﻭﻍ‬ ‫ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ אﻫﻤﯿﺖ ﻭ ﻗﺪאﺳﺖ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﺑﯿﻦ אﺻﺤﺎﺏ אﯾﺸﺎﻥ‪ ،‬ﻃﺒﯿﻌﯽ אﺳﺖ ﻛﻪ ﺑﻌﻀﯽ אﺯ‬ ‫ﺳﻮﺩﺟﻮﯾﺎﻥ ﻭ ﺩﻧﯿﺎﻣﺪאﺭאﻥ‪ ،‬ﺳﺨﻨﺎﻧﯽ ﺭא ﺟﻌﻞ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﺴﺒﺖ ﺩﻫﻨﺪ ﺗﺎ ﺳﻮﺩی ﻧﺼﯿﺐ ﺧﻮﺩ ﻛﻨﻨﺪ‪ .‬ﭘﯿﺎﻣﺒﺮ‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﻪ ﺷﺪﺕ ﺑﺎ אﯾﻦ ﺟﺮﯾﺎﻥ ﺑﺮﺧﻮﺭﺩ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ אﺳﺖ‪:‬‬ ‫‪٢‬‬ ‫»ﻛﺴﯽ ﻛﻪ ﻋﻤﺪאً ﺑﺮ ﻣﻦ ﺩﺭﻭﻍ ﺑﺒﻨﺪﺩ ﺟﺎﯾﮕﺎﻫﺶ ﺩﺭ ﺁﺗﺶ אﺳﺖ«‪.‬‬ ‫ﺷﯿﻮﻩﻫﺎی ﻧﺸﺮ ﺣﺪﯾﺚ‬ ‫‪ .١‬ﺟﻠﺴﺎﺕ ﻣﺴﺠﺪ‪ :‬ﺩﺭ ﺭﻭאﯾﺎﺕ ﺑﺴﯿﺎﺭی ﻧﻘﻞ ﺷﺪﻩ אﺳﺖ ﻛﻪ ﺣﻠﻘﻪﻫﺎی ﺩﺭﺳﯽאی ﺩﺭ ﻣﺴﺠﺪ ﺗﺸﻜﯿﻞ ﻣﯽﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ‪،‬‬ ‫אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﯿﺰ ﻣﺬאﻛﺮﻩ ﻣﯽﺷﺪ‪ .‬אﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻣﯽﮔﻮﯾﺪ‪:‬‬ ‫»ﻫﻨﮕﺎﻣﯽ ﻛﻪ ﻧﻤﺎﺯ ﺻﺒﺢ ﺧﻮאﻧﺪﻩ ﻣﯽﺷﺪ‪ ،‬ﺣﻠﻘﻪ ﺣﻠﻘﻪ ﻣﯽﻧﺸﺴﺘﻨﺪ ﻭ ﻗﺮﺁﻥ ﻣﯽﺧﻮאﻧﺪﻧﺪ ﻭ‬ ‫‪٣‬‬ ‫ﻓﺮאﯾﺾ ﻭ ﺳﻨﻦ ﺭא ﻣﯽﺁﻣﻮﺧﺘﻨﺪ‪«.‬‬ ‫‪ .٢‬ﺗﻌﻠﯿﻢ ﭘﯿﺎﻣﺒﺮ‪ :‬ﭘﯿﺎﻣﺒﺮ ﻋﻈﯿﻢ אﻟﺸﺄﻥ אﺳﻼﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﻪ ﺟﻬﺖ ﺗﻌﻠﯿﻢ ﻣﻌﺎﻟﻢ ﺩﯾﻦ ﻭ ﺗﺰﻛﯿﮥ ﻣﺮﺩﻡ‪ ،‬ﻣﺒﻌﻮﺙ ﺷﺪ‪.‬‬ ‫אﺣﻜﺎﻡ ﺷﺮﻉ ﻭ ﻋﻘﺎﯾﺪ ﺣﻘّﻪ ﺭא ﺑﻪ ﺻﺤﺎﺑﻪ ﻣﯽﺁﻣﻮﺧﺖ ﻭ אﺯ אﯾﻦ ﻃﺮﯾﻖ‪ ،‬ﺳﻨﺖ ﻧﯿﻜﻮی ﺧﻮﯾﺶ ﺭא ﮔﺴﺘﺮאﻧﺪ‪ .‬אﺑﻮﻋﺒﺪאﻟﺮّﺣﻤﻦ ﺳﻠﻤﯽ ﻣﯽﮔﻮﯾﺪ‪:‬‬ ‫»אﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻛﻪ ﻗﺮﺁﻥ ﺭא ﺑﻪ ﻣﺎ ﻣﯽﺁﻣﻮﺧﺘﻨﺪ‪ ،‬ﺑﺮאی ﻣﺎ‬ ‫ﻧﻘﻞ ﻛﺮﺩﻧﺪ ﻛﻪ ﺁﻧﺎﻥ ﻭﻗﺘﯽ ﻛﻪ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﻩ ﺁﯾﻪ ﻗﺮﺁﻥ ﻣﯽﺁﻣﻮﺧﺘﻨﺪ‪ ،‬אﺯ‬ ‫ﺁﻥ ﻧﻤﯽﮔﺬﺷﺘﻨﺪ ﺗﺎ ﻫﺮ ﺁﻧﭽﻪ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﺩﺭﺑﺎﺭۀ ﺁﯾﻪ ﺑﻮﺩ ﯾﺎﺩ ﻣﯽﮔﺮﻓﺘﻨﺪ ‪ ...‬ﻭ ﻣﯽﮔﻔﺘﻨﺪ‪ :‬ﻗﺮﺁﻥ‬ ‫‪٤‬‬ ‫ﻭ ﻋﻠﻢ ﻭ ﻋﻤﻞ‪ ،‬ﻫﻤﻪ ﺭא ﺑﺎ ﻫﻢ ﻓﺮא ﮔﺮﻓﺘﯿﻢ‪«.‬‬ ‫ﺗﻌﻠﯿﻢ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬אﺧﺘﺼﺎﺹ ﺑﻪ ﻣﺮﺩאﻥ ﻧﺪאﺷﺖ‪ ،‬ﺑﻠﻜﻪ אﯾﺸﺎﻥ ﺩﺭ ﺁﻣﻮﺯﺵ ﺯﻧﺎﻥ ﻧﯿﺰ אﻫﺘﻤﺎﻡ ﺩאﺷﺘﻨﺪ؛ ﺩﺭ ﺭﻭאﯾﺖ‬ ‫ﺁﻣﺪﻩ אﺳﺖ‪:‬‬ ‫ﺯﻧﺎﻧﯽ ﻧﺰﺩ ﺭﺳﻮﻝ ﺧﺪא ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺩﺭ ﻣﺠﺎﻟﺲ ﻣﺮﺩאﻥ‪ ،‬ﺑﻪ ﺷﻤﺎ ﺩﺳﺘﺮﺳﯽ ﻧﺪאﺭﯾﻢ؛‬ ‫ﭘﺲ ﺭﻭﺯی ﺭא ﻗﺮאﺭ ﺑﮕﺬאﺭﯾﺪ ﺗﺎ ﺑﻪ ﺣﻀﻮﺭ ﺷﻤﺎ ﺑﯿﺎﯾﯿﻢ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺎﻧﮥ ﻓﻼﻧﯽ ﻭﻋﺪﻩﮔﺎﻩ‬ ‫‪٥‬‬ ‫ﺷﻤﺎ ﺑﺎﺷﺪ‪ .‬ﻭ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺑﻪ ﻧﺰﺩ אﯾﺸﺎﻥ ﺭﻓﺖ‪.‬‬ ‫‪ .٣‬ﺧﻄﺒﻪﻫﺎی ﭘﯿﺎﻣﺒﺮ‪ :‬ﺳﺨﻨﺮאﻧﯿﻬﺎی ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﻣﻮﻗﻌﯿﺘﻬﺎی ﺧﺎﺹ ﻭ אﺳﺘﻔﺎﺩۀ אﺯ אﺟﺘﻤﺎﻋﺎﺕ ﺑﺰﺭگ‪ ،‬אﺯ‬ ‫ﻭﺳﺎﯾﻞ ﻣﻬﻢ אﻧﺘﺸﺎﺭ ﺣﺪﯾﺚ ﺑﻪ ﺷﻤﺎﺭ ﻣﯽﺭﻭﺩ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺧﻄﺒﻪﻫﺎی ﻧﻤﺎﺯ ﺟﻤﻌﻪ ﻭ ﺳﺎﯾﺮ ﻣﻨﺎﺳﺒﺘﻬﺎ‪ ،‬ﺑﺎﯾﺪ ﺩﻭ ﺧﻄﺒﮥ ﻣﻬﻢ ﺭא אﺯ ﻣﯿﺎﻥ אﺣﺎﺩﯾﺚ‬ ‫ﻣﺸﻬﻮﺭ ﻭ ﺟﺎﻣﻊ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﺎﻡ ﺑﺮﺩ‪ :‬ﯾﻜﯽ ﺧﻄﺒﮥ ﻓﺘﺢ ﻣﻜﻪ ﻭ ﺩﯾﮕﺮی ﻏﺪﯾﺮ ﺧﻢ‪.‬‬

‫‪ .١‬ﺻﺤﯿﺢ ﺑﺨﺎﺭی‪٧٢/٢٢٩٨/٤،‬‬ ‫‪» .٢‬ﻣﻦ ﻛﺬّﺏ ﻋﻠﯽ ﻣﺘﻌﻤّﺪאً ﻓﻠﯿﺘﺒﻮّﺃ ﻣﻘﻌﺪﻩ ﻋﻠﯽ אﻟﻨّﺎﺭ« )ﻣﺠﻤﻊ אﻟﺰﻭאﺋﺪ‪ ،‬ﺝ‪ ،١‬ﺹ‪(١٤٣‬‬ ‫‪ .٣‬ﻣﺠﻤﻊ אﻟﺰﻭאﺋﺪ‪ ،‬ﺝ‪ ،١‬ﺹ‪١٣٢‬‬ ‫‪ .٤‬ﺗﻔﺴﯿﺮ ﻣﺠﺎﻫﺪ‪ ،‬ﺝ‪ ،١‬ﺹ‪٦٨‬‬ ‫‪» .٥‬ﺟﺎﺀ ﻧﺴﻮﺓ ﺇﻟﯽ ﺭﺳﻮﻝ אﷲ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻓﻘﻠﻦ‪ :‬ﯾﺎ ﺭﺳﻮﻝ אﷲ‪ ،‬ﻣﺎ ﻧﻘﺪﺭ ﻋﻠﯿﻚ ﻓﯽ ﻣﺠﻠﺴﻚ ﻣﻦ אﻟﺮﺟﺎﻝ‪ ،‬ﻓﻮאﻋﺪﻧﺎ ﻣﻨﻚ ﯾﻮﻣﺎً ﻧﺄﺗﯿﻚ ﻓﯿﻪ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻣﻮﻋﺪﻛﻦّ ﺑﯿﺖ ﻓﻼﻥ ﻭ ﺃﺗﺎﻫﻦ ﻓﯽ ﺫﻟﻚ אﻟﯿﻮﻡ«‪) .‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ‪ ،‬ﺝ‪ ،٢‬ﺹ‪(٢٤٦‬‬

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‫‪ .٤‬ﻣﺒﻠﻐﺎﻥ ﻭ ﻣﻌﻠّﻤﺎﻥ‪ :‬ﮔﺬﺷﺘﻪ אﺯ ﺗﻌﻠﯿﻢ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬אﯾﺸﺎﻥ אﺷﺨﺎﺻﯽ ﺭא ﻫﻢ ﻣﺄﻣﻮﺭ ﺗﻌﻠﯿﻢ ﺩﯾﻦ ﺑﻪ ﺩﯾﮕﺮאﻥ‬ ‫ﻓﺮﻣﻮﺩ‪ .‬ﭼﻨﺎﻥﻛﻪ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﯿﺮ ﺭא ﻗﺒﻞ אﺯ ﺧﻮﺩ ﺑﻪ ﻣﺪﯾﻨﻪ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﻣﺮﺩﻣﺎﻥ ﺭא ﻗﺮﺁﻥ ﻭ ﻣﻌﺮﻓﺖ ﺑﯿﺎﻣﻮﺯﺩ‪ .‬אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﻭ‬ ‫ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭא ﻧﯿﺰ ﺑﻪ ﯾﻤﻦ ﻓﺮﺳﺘﺎﺩ ﺗﺎ אﺣﻜﺎﻡ ﻭ ﻣﻌﺎﺭﻑ ﺭא ﺑﻪ ﻣﺮﺩﻡ ﺑﯿﺎﻣﻮﺯﻧﺪ‪ .‬ﻫﻤﭽﻨﯿﻦ ﮔﺮﻭﻫﯽ אﺯ ﻣﺒﻠﻐﺎﻥ ﺭא ﺑﺮאی ﺁﻣﻮﺯﺵ ﻗﺒﺎﯾﻞ‬ ‫ﻓﺮﺳﺘﺎﺩ ﻛﻪ ﺩﺭ ﺣﺎﺩﺛﻪ ﻓﺠﯿﻊ ﺑﺌﺮ ﻣﻌﻮﻧﻪ ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﺳﯿﺪﻧﺪ‪.‬‬ ‫‪ .٥‬ﺗﺮﻏﯿﺐ ﺑﻪ ﻧﻘﻞ ﺣﺪﯾﺚ‪ :‬אﺣﺎﺩﯾﺚ ﺑﺴﯿﺎﺭی ﺑﻪ ﻧﻘﻞ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﯾﺪﻩ ﻣﯽﺷﻮﺩ ﻛﻪ ﺑﻪ ﺷﻜﻠﻬﺎی ﻣﺨﺘﻠﻒ‪،‬‬ ‫ﻧﻘﻞ ﺣﺪﯾﺚ אﺯ אﯾﺸﺎﻥ ﺭא ﺗﺮﻏﯿﺐ ﻭ ﺗﺸﻮﯾﻖ ﻛﺮﺩﻩ אﺳﺖ‪ .‬ﺩﺭ ﻣﻮאﺭﺩی אﯾﺸﺎﻥ ﭘﺲ אﺯ ﻭﻋﻆ ﻣﺮﺩﻡ ﻓﺮﻣﻮﺩﻩ אﺳﺖ‪:‬‬ ‫‪١‬‬ ‫»ﺑﺎﯾﺪ ﺣﺎﺿﺮאﻥ אﯾﻦ ﻣﻄﺎﻟﺐ ﺭא ﺑﻪ ﻏﺎﯾﺒﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ«‬ ‫ﯾﺎ ﺩﺭ ﺣﺠﺔ אﻟﻮﺩאﻉ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﭘﺲ אﺯ ﺧﻄﺎﺑﮥ ﻣﻬﻤﯽ ﻓﺮﻣﻮﺩ‪:‬‬ ‫»ﺧﺪאﻭﻧﺪ ﺷﺎﺩ ﻛﻨﺪ ﻛﺴﯽ ﺭא ﻛﻪ ﺳﺨﻨﺎﻥ ﻣﺮא ﺑﺸﻨﻮﺩ ﻭ ﺁﻥ ﺭא ﺑﻪ ﺧﺎﻃﺮ ﺑﺴﭙﺎﺭﺩ ﻭ ﺳﭙﺲ ﺁﻥ‬ ‫ﺭא ﺑﻪ ﻛﺴﺎﻧﯽ ﻛﻪ ﻧﺸﻨﯿﺪﻩאﻧﺪ אﺑﻼﻍ ﻛﻨﺪ‪ .‬ﭼﻪ ﺑﺴﺎ ﻛﺴﺎﻧﯽ ﻛﻪ ﺣﺎﻣﻞ ﻓﻘﻪ ﺑﻮﺩﻩ‪ ،‬אﻣﺎ ﺧﻮﺩ ﻓﻘﯿﻪ‬ ‫‪٢‬‬ ‫ﻧﯿﺴﺘﻨﺪ ﻭ ﭼﻪ ﺑﺴﺎ ﺭאﻭﯾﺎﻥ ﻓﻘﯿﻬﯽ ﻛﻪ ﺭﻭאﯾﺎﺕ ﺭא ﺑﻪ ﻓﻘﯿﻪﺗﺮ אﺯ ﺧﻮﺩ ﻣﻨﺘﻘﻞ ﻣﯽﺳﺎﺯﻧﺪ«‪.‬‬ ‫ﻫﻤﭽﻨﯿﻦ ﺩﺭ אﺣﺎﺩﯾﺚ ﺑﺴﯿﺎﺭی ﻛﻪ ﺩﺭ ﻛﺘﺐ ﺷﯿﻌﻪ ﻭ אﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﺣﻔﻆ ﺣﺪﯾﺚ ﺑﺮאی ﺗﻤﺎﻡ אﻣﺖ‪ ،‬ﻣﻨﺸﺄ ﺛﻮאﺑﻬﺎی ﺑﺴﯿﺎﺭ ﻭ‬ ‫ﻋﺎﻟِﻢ ﺷﻤﺮﺩﻩ ﺷﺪﻥ ﺩﺭ ﺭﻭﺯ ﻗﯿﺎﻣﺖ‪ ،‬ﺩאﻧﺴﺘﻪ ﺷﺪﻩ אﺳﺖ‪.‬‬ ‫‪ -٦‬ﻭﻓﻮﺩ‪ :‬ﻗﺒﺎﯾﻞ ﻭ ﻃﻮאﯾﻒ ﻣﺨﺘﻠﻔﯽ ﻛﻪ ﺩﺭ ﺟﺰﯾﺮﺓ אﻟﻌﺮﺏ ﺳﺎﻛﻦ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎ ﺷﻨﯿﺪﻥ אﺧﺒﺎﺭ ﻓﺘﺢ ﻣﻜﻪ ﺑﻪ ﺩﺳﺖ ﭘﯿﺎﻣﺒﺮ ﮔﺮאﻣﯽ אﺳﻼﻡ‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﺑﺰﺭﮔﺎﻥ ﺣﺎﺟﯿﺎﻥ ﻭ ﺗﺎﺟﺮאﻧﺸﺎﻥ ﻛﻪ ﮔﺎﻩ ﻣﺴﻠﻤﺎﻥ ﻫﻢ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺭא ﺑﺮאی ﺩﯾﺪﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺯ‬ ‫ﻧﺰﺩﯾﻚ‪ ،‬ﻭ ﻓﺮאﮔﺮﻓﺘﻦ ﺩﯾﻦ אﺯ ﻭی‪ ،‬ﺑﻪ ﺩﯾﺪאﺭ אﯾﺸﺎﻥ ﻣﯽﻓﺮﺳﺘﺎﻧﺪ‪.‬‬ ‫‪ .٧‬אﻣﻼی ﭘﯿﺎﻣﺒﺮ‪ :‬ﯾﻜﯽ אﺯ ﻣﻬﻢﺗﺮﯾﻦ ﺷﯿﻮﻩﻫﺎﯾﯽ ﻛﻪ ﺑﻪ ﺗﺪﺑﯿﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ ﺗﻮﺳﻂ אﻣﯿﺮﻣﺆﻣﻨﺎﻥ ﻋﻠﯽ )ﻋﻠﯿﻪ‬ ‫אﻟﺴﻼﻡ( אﺣﺎﺩﯾﺚ ﺭא ﺣﻔﻆ ﻛﺮﺩ‪ ،‬ﻧﮕﺎﺷﺘﻦ אﺣﺎﺩﯾﺚ ﺑﻮﺩ ﻛﻪ אﻣﯿﺮﻣﺆﻣﻨﺎﻥ ﺁﻧﻬﺎ ﺭא ﺑﻪ אﻣﻼی ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻣﯽﻧﮕﺎﺷﺖ‪ .‬ﭘﯿﺎﻣﺒﺮ‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﻟﯿﻞ אﻣﻼی אﯾﻦ ﻣﻄﺎﻟﺐ ﺭא ﺑﺎﻗﯽ ﻣﺎﻧﺪﻥ אﯾﻦ אﺣﺎﺩﯾﺚ ﺩאﻧﺴﺘﻪאﻧﺪ ﺗﺎ אﻣﺎﻣﺎﻥ ﺑﺎ ﺩﺭ אﺧﺘﯿﺎﺭ ﮔﺮﻓﺘﻦ ﺁﻧﻬﺎ‪ ،‬אﻣﺖ‬ ‫אﺳﻼﻣﯽ ﺭא אﺯ ﻣﻌﺎﺭﻑ אﺻﯿﻞ ﺑﻬﺮﻩﻣﻨﺪ ﺳﺎﺯﻧﺪ‪.‬‬ ‫ﻣﻮאﺭﺩی אﺯ אﻣﻼی ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺗﻮﺳﻂ ﺷﺎﻫﺪאﻧﯽ ﻧﻘﻞ ﺷﺪﻩ אﺳﺖ؛ אﺯ ﺟﻤﻠﮥ ﺁﻧﻬﺎ אﻡ ﺳﻠﻤﻪ‪ ،‬ﻫﻤﺴﺮ ﭘﯿﺎﻣﺒﺮ‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺳﺖ ﻛﻪ ﭼﻨﯿﻦ ﻧﻘﻞ ﻣﯽﻛﻨﺪ‪:‬‬ ‫»ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﺣﺎﻟﯽ ﻛﻪ ﻋﻠﯽ )ﻋﻠﯿﻪאﻟﺴﻼﻡ( ﻧﺰﺩ ﻭی ﺑﻮﺩ‪ ،‬ﭘﻮﺳﺘﯽ ﺩﺑﺎﻏﯽ ﺷﺪﻩ ﺧﻮאﺳﺖ‪ .‬ﺭﺳﻮﻝ ﺧﺪא‬ ‫)ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﭘﯿﻮﺳﺘﻪ אﻣﻼ ﻣﯽﻛﺮﺩ ﻭ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( ﻣﯽﻧﮕﺎﺷﺖ ﺗﺎ ﺁﻧﻜﻪ ﺩאﺧﻞ ﭘﻮﺳﺖ ﻭ ﭘﺸﺖ ﻭ ﮔﻮﺷﻪﻫﺎی ﺁﻥ אﺯ‬ ‫‪٣‬‬ ‫ﻧﻮﺷﺘﻪ ﭘُﺮ ﺷﺪ«‪.‬‬

‫ﻣﯿﺮאﺙ ﺣﺪﯾﺜﯽ ﭘﯿﺎﻣﺒﺮ אﻛﺮﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‬ ‫אﺣﺎﺩﯾﺚ ﻣﺨﺘﻠﻔﯽ ﺩﺭ ﻣﻮﺿﻮﻋﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ אﺯ ﻧﺒﯽ ﻣﻜﺮّﻡ אﺳﻼﻡ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﻪ ﯾﺎﺩﮔﺎﺭ ﺑﻪ ﻣﺎ ﺭﺳﯿﺪﻩ אﺳﺖ‪ ،‬ﻭﻟﯽ ﺑﯿﺸﺘﺮ‬ ‫אﺣﺎﺩﯾﺚ ﻧﺒﻮی ﺩﺭ ﺭאﺳﺘﺎی אﻫﺪאﻑ ﺫﯾﻞ אﺳﺖ‪:‬‬ ‫‪ -١‬ﺭﻭאﯾﺎﺕ ﻓﻘﻬﯽ )ﺣﻼﻝ ﻭ ﺣﺮאﻡ(‪ :‬ﺟﺎﻣﻌﮥ ﺗﺎﺯﻩ ﺗﺸﻜﯿﻞ ﯾﺎﻓﺘﮥ אﺳﻼﻣﯽ‪ ،‬ﺑﻪ ﻗﻮאﻧﯿﻦ אﺟﺘﻤﺎﻋﯽ ﻭ ﻓﺮﺩی ﺩﺭ ﺗﻤﺎﻣﯽ ﺯﻣﯿﻨﻪﻫﺎ‬ ‫ﻣﺤﺘﺎﺝ ﺑﻮﺩ ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺗﻜﺎﻟﯿﻒ ﺷﺮﻋﯽ ﻣﻜﻠﻔﯿﻦ ﻧﯿﺰ ﺑﺎﯾﺪ ﺑﻪ ﺁﻧﺎﻥ אﺑﻼﻍ ﻣﯽﮔﺸﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﻗﺮﺁﻥ ﻛﻪ ﺑﻪ ﺗﺒﯿﯿﻦ ﻛﻠﯽ אﺣﻜﺎﻡ ﭘﺮﺩאﺧﺘﻪ‪،‬‬ ‫‪» .١‬ﻓﻠﯿﺒﻠﻎ אﻟﺸﺎﻫﺪ אﻟﻐﺎﺋﺐ«؛ )ﻭﺳﺎﺋﻞ אﻟﺸﯿﻌﻪ‪ ،‬ﺝ‪ ،٩‬ﺹ‪(٥٤٧‬‬ ‫‪ .٢‬ﻧﻀﺮ אﷲ אﻣْﺮﺀאً ﺳﻤﻊ ﻣﻘﺎﻟﺘﯽ ﻓﻮﻋﺎﻫﺎ ﻓﺒﻠّﻐﻬﺎ ﻣﻦ ﻟﻢﯾﺴﻤﻌﻬﺎ ﻓﺮُﺏّ ﺣﺎﻣﻞ ﻓﻘﻪ ﻟﯿﺲ ﺑﻔﻘﯿﻪ ﻭ ﺭُﺏّ ﺣﺎﻣﻞ ﻓﻘﻪ ﺇﻟﯽ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ‪) .‬ﮐﺎﻓﯽ‪ ،‬ﺝ‪ ،١‬ﺹ‪(٤٠٣‬‬ ‫‪ .٣‬ﺃﺩﺏ אﻹﻣﻼﺀ ﻭ אﻹﺳﺘﻤﻼﺀ‪ ،‬ﺹ‪١٢-١٣‬‬

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‫ﺳﺨﻦ ﻭ ﻓﻌﻞ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﯿﺰ ﯾﮕﺎﻧﻪ ﻣﺮﺟﻊ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺁﻣﻮﺧﺘﻦ ﺗﻜﺎﻟﯿﻒ ﺷﺮﻋﯽ אﯾﺸﺎﻥ ﺑﻮﺩﻩ אﺳﺖ‪ .‬ﺑﺪﯾﻦ ﺳﺒﺐ‬ ‫ﺭﻭאﯾﺎﺕ ﻓﻘﻬﯽ ﻛﻪ ﻣﺒﯿﻦ אﺣﻜﺎﻡ ﺷﺮﻋﯽ ﻭ ﺣﻼﻝ ﻭ ﺣﺮאﻡ אﻟﻬﯽ ﻫﺴﺘﻨﺪ ﺑﺴﯿﺎﺭ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺟﻮאﻣﻊ‬ ‫ﺷﯿﻌﻪ ﻭ אﻫﻞ ﺳﻨﺖ ﻣﻮﺟﻮﺩ אﺳﺖ‪.‬‬ ‫‪ .٢‬ﺗﺮﻭﯾﺞ אﺣﺎﺩﯾﺚ אﺧﻼﻗﯽ‪ :‬ﯾﻜﯽ אﺯ אﻫﺪאﻑ ﻣﻬﻢ ﺑﻌﺜﺖ אﻧﺒﯿﺎ‪ ،‬ﺗﺮﺑﯿﺖ אﺧﻼﻗﯽ ﺟﺎﻣﻌﻪ ﺑﻮﺩﻩ אﺳﺖ؛‬ ‫‪١‬‬ ‫»ﻣﻦ ﻣﺒﻌﻮﺙ ﺷﺪﻡ ﺗﺎ ﺑﺮﺗﺮﯾﻦ ﺧﺼﻠﺘﻬﺎی אﺧﻼﻗﯽ ﺭא ﺑﻪ ﻛﻤﺎﻝ ﺑﺮﺳﺎﻧﻢ‪«.‬‬ ‫אﯾﻦ ﻣﻬﻢ‪ ،‬ﺩﺭ ﻛﻠﻤﺎﺕ ﻭ אﻓﻌﺎﻝ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺟﻠﻮﻩאی ﺧﺎﺹ ﺩאﺷﺖ‪ .‬אﻧﺠﺎﻡ אﻋﻤﺎﻝ ﻧﯿﻚ ﻭ אﺳﺘﻤﺮאﺭ ﺁﻥ ﺗﻮﺳﻂ‬ ‫ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﻣﻮﺟﺐ ﺗﺮﻭﯾﺞ ﺁﻥ ﺩﺭ ﺑﯿﻦ ﺻﺤﺎﺑﻪ ﻣﯽﺷﺪ‪ .‬ﮔﻔﺘﻦ ﻭ ﺗﺄﻛﯿﺪ ﻛﺮﺩﻥ ﺑﺮ ﺩﻭﺭی ﮔﺰﯾﺪﻥ אﺯ ﻋﻤﻞ ﻏﯿﺮ אﺧﻼﻗﯽ‬ ‫ﻧﯿﺰ ﺟﺎﻣﻌﮥ אﺳﻼﻣﯽ ﺭא ﺳﺮﺷﺎﺭ אﺯ ﻣﻌﺮﻭﻑ ﻭ ﺧﺎﻟﯽ אﺯ ﻣﻨﻜﺮ ﻣﯽﻛﺮﺩ‪ .‬אﻣﺎ ﻧﺰﺩﯾﻚ ﺑﻮﺩﻥ ﺑﻪ ﺯﻣﺎﻥ ﺟﺎﻫﻠﯿﺖ ﻭ ﺭﺷﺪ ﻭ ﻧﻤﻮ אﻛﺜﺮ ﻗﺮﯾﺐ ﺑﻪ‬ ‫אﺗﻔﺎﻕ ﺻﺤﺎﺑﻪ ﺩﺭ ﻣﺤﯿﻂ ﺳﯿﺎﻩ ﻭ ﻧﻜﺒﺖﺑﺎﺭ ﺟﺎﻫﻠﯽ‪ ،‬ﺳﺒﺐ ﻣﯽﮔﺸﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪא )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺣﺘﯽ ﺑﺪﯾﻬﯿﺎﺕ אﺧﻼﻗﯽ ﻭ‬ ‫אﻧﺴﺎﻧﯽ ﺭא ﻧﯿﺰ ﺑﻪ ﺁﻧﺎﻥ ﺑﯿﺎﻣﻮﺯﺩ‪.‬‬ ‫»]ﺭﻭﺯی[ ﺭﺳﻮﻝ ﺧﺪא‪ ،‬ﺣﺴﻦ ﻓﺮﺯﻧﺪ ﻋﻠﯽ )ﻋﻠﯿﻬﻤﺎ אﻟﺴﻼﻡ( ﺭא ﻣﯽﺑﻮﺳﯿﺪﻧﺪ؛ אﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ﮔﻔﺖ‪ :‬ﻣﻦ ﺩﻩ ﻓﺮﺯﻧﺪ ﺩאﺭﻡ ﻭ ﺗﺎﻛﻨﻮﻥ‬ ‫‪٢‬‬ ‫ﻫﯿﭻﯾﻚ אﺯ ﺁﻧﻬﺎ ﺭא ﻧﺒﻮﺳﯿﺪﻩאﻡ؛ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻓﺮﻣﻮﺩ‪ :‬ﻛﺴﯽ ﻛﻪ ﺑﺮ ﺩﯾﮕﺮאﻥ ﺭﺣﻢ ﻧﯿﺎﻭﺭﺩ ﻛﺴﯽ ﻫﻢ ﺑﻪ אﻭ ﺭﺣﻢ ﻧﻤﯽﻛﻨﺪ‪.‬‬ ‫ﺑﺪﯾﻦ ﺟﻬﺖ‪ ،‬אﺣﺎﺩﯾﺚ אﺧﻼﻗﯽ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﺴﯿﺎﺭ ﻓﺮאﻭאﻥ ﻧﻘﻞ ﺷﺪﻩ אﺳﺖ«‪.‬‬ ‫‪ .٣‬ﺗﺒﯿﯿﻦ ﻗﻮאﻋﺪ ﺣﻘﻮﻗﯽ‪ :‬ﺗﺸﻜﯿﻞ ﺣﻜﻮﻣﺖ אﺳﻼﻣﯽ ﻭ ﺟﺎﻣﻌﮥ ﻣﺪﻧﯽ ﻧﺒﻮی‪ ،‬ﻧﯿﺎﺯﻣﻨﺪ אﻧﺸﺎ ﻭ ﺟﻌﻞ ﻗﻮאﻋﺪ ﻛﻠﯽ ﺑﻮﺩ ﻛﻪ ﻣﺴﯿﺮ‬ ‫ﺣﺮﻛﺖ ﻛﻠﯽ ﺟﺎﻣﻌﻪ ﺭא ﻣﻄﺎﺑﻖ ﺑﺎ אﻫﺪאﻑ ﺷﺮﯾﻌﺖ ﻗﺮאﺭ ﺩﻫﺪ‪ .‬ﺑﺪﯾﻦ ﺳﺒﺐ‪ ،‬ﻗﻮאﻋﺪ ﻛﻠﯽ ﻓﻘﻬﯽ ﻭ ﺣﻘﻮﻗﯽ ﺩﺭ ﻗﺮﺁﻥ ﻭ‬ ‫ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻓﺮאﻭאﻥ אﺳﺖ‪ .‬ﻗﻮאﻋﺪ ﻻﺣﺮﺝ‪ ،‬ﻻﺿﺮﺭ‪ ،‬ﺭﻓﻊ ﻗﻠﻢ ﻭ‪ ....‬אﺯ אﯾﻦ ﻗﺮאﺭ אﺳﺖ‪.‬‬

‫‪» .١‬ﺇﻧّﻤﺎ ﺑﻌﺜﺖُ ﻷﺗﻤّﻢ ﻣﻜﺎﺭﻡ אﻷﺧﻼﻕ«؛ )ﻣﮑﺎﺭﻡ אﻷﺧﻼﻕ‪ ،‬ﺹ‪(٣‬‬ ‫‪ .٢‬אﻟﻤﺠﻤﻮﻉ‪ ،‬ﻣﺤﯿﯽ אﻟﺪﯾﻦ אﻟﻨﻮﻭی‪ ،‬ﺹ‪٦٣٩‬‬

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‫ﭘﺮﺳﺸﻬﺎ‬ ‫‪ .١‬ﭼﻪ ﻧﻮﻉ אﺣﺎﺩﯾﺜﯽ‪ ،‬ﻓﺮאﻭאﻥ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﻘﻞ ﺷﺪﻩ אﺳﺖ؟‬ ‫אﻟﻒ‪ :‬אﺣﺎﺩﯾﺚ אﺧﻼﻗﯽ ﻭ ﻗﻮאﻋﺪ ﻭ אﺣﻜﺎﻡ ﻓﻘﻬﯽ‪ ،‬ﺣﻘﻮﻗﯽ‬ ‫ﺏ‪ :‬אﺣﺎﺩﯾﺚ אﺧﻼﻗﯽ ﻭ ﻣﺴﺎﯾﻞ אﺟﺘﻤﺎﻋﯽ‪ ،‬ﺳﯿﺎﺳﯽ‬ ‫ﺝ‪ :‬ﻗﻮאﻋﺪ ﻓﻘﻬﯽ ﻭ ﻣﺴﺎﯾﻞ אﺟﺘﻤﺎﻋﯽ‬ ‫ﺩ‪ :‬אﺣﺎﺩﯾﺚ אﺣﻜﺎﻡ ﻭ ﻣﺴﺎﯾﻞ ﺳﯿﺎﺳﯽ‬ ‫‪ .٢‬ﻋﻠﺖ ﮔﺴﺘﺮﺵ ﻧﻘﻞ ﺑﻪ ﻣﻌﻨﺎی אﺣﺎﺩﯾﺚ ﺩﺭ ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﭼﻪ ﺑﻮﺩ؟‬ ‫אﻟﻒ‪ :‬ﺻﺤﺎﺑﻪ ﻣﯽﺧﻮאﺳﺘﻨﺪ ﺩﺭ ﻣﻮﺭﺩ ﺳﺨﻨﺎﻥ ﻣﻮﺟﺰ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺗﻮﺿﯿﺢ ﺑﯿﺸﺘﺮی ﺑﺪﻫﻨﺪ ﻭ‬ ‫ﺁﻧﻬﺎ ﺭא ﻗﺎﺑﻞ ﻓﻬﻢﺗﺮ ﻛﻨﻨﺪ‪.‬‬ ‫ﺏ‪ :‬ﺷﯿﻮۀ ﺭאﯾﺞ ﺣﻔﻆ אﺣﺎﺩﯾﺚ ﺩﺭ ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﻪ ﺳﯿﻨﻪ ﺳﭙﺮﺩﻥ אﺣﺎﺩﯾﺚ ﻭ ﺣﻔﻆ ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﺑﻮﺩ‪.‬‬ ‫ﺝ‪ :‬ﻧﻘﻞ ﺑﻪ ﻣﻌﻨﺎ ﻭ ﺗﻘﻄﯿﻊ אﺣﺎﺩﯾﺚ‪ ،‬אﻣﺮی ﺟﺎﯾﺰ ﺑﻮﺩ‪.‬‬ ‫ﺩ‪ :‬ﺻﺤﺎﺑﻪ‪ ،‬אﺣﺎﺩﯾﺚ ﺭא ﺑﺎ ﻧﮕﺎﺷﺘﻦ‪ ،‬ﺣﻔﻆ ﻭ ﻧﮕﻬﺪאﺭی ﻣﯽﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .٣‬ﻛﺪאﻡ ﯾﻚ אﺯ ﮔﺰﯾﻨﻪﻫﺎی ﺯﯾﺮ‪ ،‬אﺯ ﺷﯿﻮﻩﻫﺎی ﻧﺸﺮ אﺣﺎﺩﯾﺚ ﺩﺭ ﻋﺼﺮ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﯿﺴﺖ؟‬ ‫אﻟﻒ‪ :‬ﻣﺴﺠﺪ‪ ،‬ﻣﺒﻠﻐﺎﻥ ﻭ ﻣﻌﻠﻤﺎﻥ‪ ،‬ﺗﺮﻏﯿﺐ ﺑﻪ ﻧﻘﻞ ﺣﺪﯾﺚ‪.‬‬ ‫ﺏ‪ :‬ﻭﻓﻮﺩ‪ ،‬ﺧﻄﺒﻪﻫﺎ‪ ،‬ﻣﺴﺠﺪ‪.‬‬ ‫ﺝ‪ :‬ﻛﺘﺎﺑﺖ ﺗﻮﺳﻂ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﺗﻌﻠﯿﻢ ﭘﯿﺎﻣﺒﺮ‪ ،‬ﻧﺸﺮ ﺗﻮﺳﻂ ﻣﺒﻠﻐﺎﻥ ﻭ ﻣﻌﻠﻤﺎﻥ‪.‬‬ ‫ﺩ‪ :‬אﻣﻼی ﭘﯿﺎﻣﺒﺮ‪ ،‬ﻭﻓﻮﺩ‪ ،‬ﺧﻄﺒﻪﻫﺎی ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪.‬‬

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‫ﺑﺮאی ﻣﻄﺎﻟﻌﻪ ﺑﯿﺸﺘﺮ‬ ‫ﺿﻤﯿﻤﮥ ‪:١‬‬ ‫ﺑﺮאی ﺁﮔﺎﻫﯽ ﺑﯿﺸﺘﺮ ﺩﺭﺑﺎﺭۀ ﻓﺮﻫﻨﮓ ﺟﺎﻫﻠﯿﺖ ﻣﺮאﺟﻌﻪ ﺷﻮﺩ ﺑﻪ ﻛﺘﺎﺑﻬﺎی ‪:‬‬ ‫אﻟﻒ( אﻟﻤﻔﺼﻞ ﻓﯽ ﺗﺎﺭﯾﺦ אﻟﻌﺮﺏ؛ ﺩﻛﺘﺮ ﺟﻮאﺩ ﻋﻠﯽ‬ ‫ﺏ( אﻟﻌﻘﻞ ﻭ אﻟﺠﻬﻞ‪ /‬אﻟﺠﺎﻫﻠﯿﻪ؛ ﺗﺄﻟﯿﻒ ﺣﺠﺖ אﻹﺳﻼﻡ ﻣﺤﻤﺪی ﺭیﺷﻬﺮی‬ ‫ﺿﻤﯿﻤﮥ ‪:٢‬‬ ‫ﺗﺪﻭﯾﻦ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ ﺗﺪﻭﯾﻦ ﺁﺛﺎﺭ ﺑﺎﻗﯽ ﻣﺎﻧﺪﻩ אﺯ ﻗﻮﻝ ﻭ ﻓﻌﻞ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺭא ﻣﯽﺗﻮאﻥ‬ ‫ﺑﻪ ﺩﻭ ﺑﺨﺶ ﻛﻠﯽ ﻛﺘﺎﺑﺖ ﻭ ﺗﺪﻭﯾﻦ אﺣﺎﺩﯾﺚ ﻭ ﺗﺪﻭﯾﻦ ﺗﺎﺭﯾﺦ ﻭ ﺳﯿﺮﻩ ﺗﻘﺴﯿﻢ ﻧﻤﻮﺩ‪:‬‬ ‫אﻟﻒ ـ ﻛﺘﺎﺑﺖ ﻭ ﺗﺪﻭﯾﻦ אﺣﺎﺩﯾﺚ‬ ‫אﯾﻦ ﻋﻤﻞ ﺩﺭ ﺯﻣﺎﻥ ﺣﯿﺎﺕ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺁﻏﺎﺯ ﺷﺪ ﻭ ﭘﺲ אﺯ אﯾﺸﺎﻥ ﻧﯿﺰ אﺩאﻣﻪ ﭘﯿﺪא ﻛﺮﺩ‪ .‬ﻣﺸﻬﻮﺭﺗﺮﯾﻦ ﺗﺪﻭﯾﻦ ﺷﯿﻌﯽ‬ ‫אﺯ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﻛﺘﺎﺏ אﻣﺎﻡ ﻋﻠﯽ )ﻋﻠﯿﻪ אﻟﺴﻼﻡ( אﺳﺖ ﻛﻪ ﺩﺭ ﻣﺒﺤﺚ ﺑﻌﺪی ﮔﺴﺘﺮﺩﻩﺗﺮ ﺑﺪאﻥ ﺧﻮאﻫﯿﻢ ﭘﺮﺩאﺧﺖ‪.‬‬ ‫ﭘﺲ אﺯ ﺭﺣﻠﺖ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﯿﺰ ﺑﺎ ﻭﺟﻮﺩ ﻣﻨﻊ ﺭﺳﻤﯽ ﺣﻜﻮﻣﺖ אﺯ ﻧﻘﻞ ﻭ ﺗﺪﻭﯾﻦ אﺣﺎﺩﯾﺚ אﯾﺸﺎﻥ‪ ،‬אﯾﻦ ﻛﺎﺭ ﺗﻮﺳﻂ אﻓﺮאﺩی‬ ‫ﻫﻤﭽﻮﻥ ﺳﻠﻤﺎﻥ‪ ،‬אﺑﻮﺫﺭ‪ ،‬אﺑﻦ ﻋﺒﺎﺱ ﻭ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪאﷲ אﻧﺼﺎﺭی אﺩאﻣﻪ ﯾﺎﻓﺖ‪ .‬ﺩﺭ ﺑﯿﻦ ﻣﺼﻨّﻔﺎﺕ ﺷﯿﻌﯽ‪ ،‬ﻛﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎی ﻧﺠﺎﺷﯽ ﻭ‬ ‫ﻓﻬﺮﺳﺖ ﺷﯿﺦ ﻃﻮﺳﯽ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩאﻧﺪ‪ ،‬ﺑﻪ ﻧﻤﻮﻧﻪﻫﺎی ﻓﺮאﻭאﻧﯽ אﺯ ﻧﮕﺎﺭﺵ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﺮ ﻣﯽﺧﻮﺭﯾﻢ‪.‬‬ ‫אﻫﻞ ﺳﻨﺖ ﻧﯿﺰ‪ ،‬אﮔﺮﭼﻪ ﺩﺭ ﺳﺎﻟﻬﺎی אﻭﻟﯿﮥ ﭘﺲ אﺯ ﺭﺣﻠﺖ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬אﺯ ﻓﯿﺾ ﻧﻘﻞ ﻋﻤﻮﻣﯽ ﻭ ﻛﺘﺎﺑﺖ ﻭ ﺗﺪﻭﯾﻦ‬ ‫ﺣﺪﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺑﯽﺑﻬﺮﻩ ﺑﻮﺩﻧﺪ ﻭﻟﯽ ﭘﺲ אﺯ ﺳﺎﻝ ‪ ١٠٠‬ﻫﺠﺮی‪ ،‬ﺑﻪ ﻧﮕﺎﺭﺵ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‬ ‫ﭘﺮﺩאﺧﺘﻨﺪ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺣﻜﻮﻣﺖ ﺑﻨﯽאﻣﯿﻪ‪ ،‬ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ אﺯ ﻧﺴﻞ אﻭﻝ ﻭ ﺩﻭﻡ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻥ ﺗﺪﻭﯾﻦ ﺣﺪﯾﺚ‪ ،‬ﻛﺴﯽ ﺣﻀﻮﺭ ﻧﺪאﺷﺘﻪ‬ ‫ﺑﺎﺷﺪ‪ .‬אﯾﻦ אﻣﺮ‪ ،‬ﺳﺒﺐ ﺷﺪ ﻛﻪ אﺣﺎﺩﯾﺚ ﻣﺠﻌﻮﻝ ﻏﺎﺻﺒﯿﻦ ﻭ ﺑﺨﺼﻮﺹ ﺑﺎﻧﺪ אﻣﻮی ﯾﺎ ﺳﺨﻨﺎﻧﯽ ﻛﻪ ﻣﻄﺎﺑﻖ ﺑﺎ ﻧﻈﺮאﺕ ﺣﺎﻛﻤﺎﻥ ﺗﺄﻭﯾﻞ ﻭ ﯾﺎ‬ ‫ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺷﯿﻮﻉ ﯾﺎﺑﺪ‪.‬‬ ‫ﺿﻤﯿﻤﮥ ‪:٣‬‬ ‫ﺣﺪﯾﺚ ﻧﮕﺎﺭی אﻫﻞ ﺳﻨﺖ‬ ‫ﻧﮕﺎﺭﺷﻬﺎی ﻣﺘﻔﺎﻭﺕ ﺣﺪﯾﺜﯽ אﻫﻞ ﺳﻨﺖ‪ ،‬ﺁﻛﻨﺪﻩ אﺯ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺳﺖ؛ ﻣﻮﻃّﺄ ﻣﺎﻟﻚ‪ ،‬ﺻﺤﺎﺡ ﺳﺘّﻪ‬ ‫)ﻛﺘﺎﺑﻬﺎی ﺷﺸﮕﺎﻧﻪ(‪ ،‬ﻣﺴﺎﻧﯿﺪ ﻣﺨﺘﻠﻒ ﻫﻤﭽﻮﻥ‪ :‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﻭ ﻣﺴﻨﺪ ﺃﺑﯽﯾﻌﻠﯽ‪ ،‬ﻣﺼﻨﻔﺎﺕ‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺼﻨﻒ ﻋﺒﺪאﻟﺮﺯאﻕ ﻭ אﺑﻦ‬ ‫ﺃﺑﯽﺷﯿﺒﻪ ﻭ ‪ ،...‬אﺯ ﻛﺘﺎﺑﻬﺎﯾﯽ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﯿﺸﺘﺮ ﻣﺘﻮﻥ ﺧﻮﺩ ﺭא אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﻘﻞ ﻛﺮﺩﻩאﻧﺪ‪.‬‬ ‫ﺳﯿﻮﻃﯽ ﻧﻮﯾﺴﻨﺪۀ ﺧﻮﺵ ﺫﻭﻕ ﻭ ﭘﺮﺗﻼﺵ ﻣﺼﺮی‪ ،‬ﺩﺭ ﺩﻭ ﻛﺘﺎﺏ ﺧﻮﺩ‪ ،‬אﻟﺠﺎﻣﻊ אﻟﺼﻐﯿﺮ ﻭ אﻟﺠﺎﻣﻊ אﻟﻜﺒﯿﺮ‪ ،‬ﺗﻤﺎﻣﯽ אﺣﺎﺩﯾﺚ ﻣﻨﻘﻮﻝ אﺯ‬ ‫ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺭא ﺟﻤﻊ ﻛﺮﺩﻩ אﺳﺖ‪.‬‬ ‫ﻛﺘﺎﺏ ﻛﻨﺰ אﻟﻌﻤّﺎﻝ‪ ،‬ﻣﺠﻤﻮﻉ ﺩﻭ ﻛﺘﺎﺏ ﺫﻛﺮ ﺷﺪﻩ ﺳﯿﻮﻃﯽ אﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﻮﺿﻮﻋﯽ ﻭ ﺩﺭ אﺑﻮאﺏ ﻓﻘﻬﯽ ﻭ ﻏﯿﺮ ﻓﻘﻬﯽ ﻣﺮﺗﺐ‬ ‫ﺷﺪﻩ אﺳﺖ‪ .‬אﯾﻦ ﻛﺘﺎﺏ ﺭא ﻣﯽﺗﻮאﻥ ﺟﺎﻣﻊ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﻧﺰﺩ אﻫﻞ ﺳﻨﺖ ﺩאﻧﺴﺖ‪ .‬ﻣﺠﻤﻮﻉ אﺣﺎﺩﯾﺚ ﺁﻥ‪ ،‬ﺑﯿﺶ‬ ‫אﺯ ‪ ٤٥‬ﻫﺰאﺭ ﻣﺘﻦ ﻭ ﺩﺭ ‪ ١٦‬ﻣﺠﻠّﺪ אﺳﺖ‪.‬‬ ‫ﮔﻔﺘﻨﯽ אﺳﺖ ﻛﻪ ﺑﺴﯿﺎﺭی אﺯ אﯾﻦ ﻣﺘﻮﻥ‪ ،‬ﺗﻜﺮאﺭی ﻫﺴﺘﻨﺪ ﻭ אﺣﺎﺩﯾﺚ ﻏﯿﺮ ﺗﻜﺮאﺭی ﺁﻥ ﺭא ﻣﯽﺗﻮאﻥ ﻛﻤﺘﺮ אﺯ ‪ ١٥‬ﻫﺰאﺭ ﺩאﻧﺴﺖ‪.‬‬

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‫ﺿﻤﯿﻤﮥ ‪:٤‬‬ ‫ﺣﺪﯾﺚ ﻧﮕﺎﺭی ﺷﯿﻌﯿﺎﻥ‬ ‫ﺩﺭ ﺑﯿﻦ ﺷﯿﻌﯿﺎﻥ ﻧﯿﺰ ﻧﮕﺎﺭﺷﻬﺎی ﻣﺘﻌﺪﺩی אﺯ אﺣﺎﺩﯾﺚ ﻧﺒﻮی ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ אﺳﺖ ﻛﻪ ﺑﻪ ﺑﺮﺧﯽ אﺯ אﯾﻦ ﻧﮕﺎﺭﺷﻬﺎ אﺷﺎﺭﻩ ﻣﯽﻛﻨﯿﻢ‪:‬‬ ‫אﺑﻦ ﺷﻌﺒﮥ ﺣﺮאﻧﯽ ﺩﺭ ﻛﺘﺎﺏ ﺗﺤﻒ אﻟﻌﻘﻮﻝ‪ ،‬ﺑﺨﺸﯽ ﺭא ﺑﻪ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽאﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( אﺧﺘﺼﺎﺹ ﺩאﺩﻩ אﺳﺖ‪ .‬ﺣﺴﯿﻦ ﺑﻦ‬ ‫ﻣﺤﻤّﺪ ﺣﻠﻮאﻧﯽ ﺩﺭ ﻛﺘﺎﺏ ﻧﺰﻫﺔ אﻟﻨﺎﻇﺮ ﻭ ﻓﺎﺿﻞ ﺁﺑﯽ ﺩﺭ ﻛﺘﺎﺏ ﻧﺜﺮ אﻟﺪّﺭ ﻭ ﺷﻬﯿﺪ אﻭﻝ ﺩﺭ אﻟﺪﺭﺓ אﻟﺒﺎﻫﺮﻩ ﻧﯿﺰ ﻧﮕﺎﺭﺷﯽ אﯾﻦ ﮔﻮﻧﻪ ﺩאﺭﻧﺪ؛‬ ‫ﻣﻮאﺭﺩ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﺑﻪ ﻏﯿﺮ אﺯ ﻛﺘﺎﺑﻬﺎﯾﯽ אﺳﺖ ﻛﻪ ﻧﮕﺎﺭﺵ ﻣﻮﺿﻮﻋﯽ ﺩאﺭﻧﺪ ﻭ אﺣﺎﺩﯾﺚ ﻫﻤﮥ ﻣﻌﺼﻮﻣﯿﻦ )ﻋﻠﯿﻬﻢ אﻟﺴﻼﻡ( ﺭא ﺟﻤﻊﺁﻭﺭی ﻛﺮﺩﻩ‬ ‫ﻛﻪ ﺑﻪ ﺷﯿﻮﻩאی ﻣﻮﺿﻮﻋﯽ ﻭ ﻫﻤﺮאﻩ ﺑﺎ אﺣﺎﺩﯾﺚ ﺳﺎﯾﺮ ﻣﻌﺼﻮﻣﯿﻦ )ﻋﻠﯿﻬﻢ אﻟﺴﻼﻡ(‪ ،‬ﺗﺄﻟﯿﻒ ﻭ ﺗﺪﻭﯾﻦ ﮔﺸﺘﻪ אﺳﺖ‪.‬‬ ‫ﺩﺭ ﺳﺎﻟﻬﺎی אﺧﯿﺮ‪ ،‬ﺭﻭﯾﻜﺮﺩ ﮔﻠﭽﯿﻦ ﻧﻤﻮﺩﻥ אﺣﺎﺩﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ(‪ ،‬ﺭﻭﻧﻘﯽ ﺧﺎﺹ ﯾﺎﻓﺘﻪ אﺳﺖ‪ .‬ﻛﺘﺎﺑﻬﺎی ﺯﯾﺮ אﺯ אﯾﻦ‬ ‫ﺩﺳﺘﻪאﻧﺪ‪:‬‬ ‫‪ .١‬ﻣﺠﻤﻮﻋﻪ ﻛﺘﺎﺏ ﻧﺎﺳﺦ אﻟﺘﻮאﺭﯾﺦ‪ ،‬ﻣﺤﻤﺪﺗﻘﯽ ﺧﺎﻥ ﺳﭙﻬﺮ؛ ﺩﺭ ﭘﺎﯾﺎﻥ ﺗﺎﺭﯾﺦ ﺯﻧﺪﮔﯽ ﻫﺮ ﻣﻌﺼﻮﻡ‪ ،‬ﻣﺠﻤﻮﻋﻪאی אﺯ ﺭﻭאﯾﺎﺕ ﺭא ﻧﯿﺰ‬ ‫ﺁﻭﺭﺩﻩ אﺳﺖ ﻭ ﺩﺭ ﺑﺎﺏ ﺯﻧﺪﮔﯽ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻧﯿﺰ אﯾﻦ ﮔﻮﻧﻪ ﻋﻤﻞ ﻛﺮﺩﻩ אﺳﺖ‪.‬‬ ‫‪ .٢‬ﻣﺮﺣﻮﻡ אﺑﻮאﻟﻘﺎﺳﻢ ﭘﺎﯾﻨﺪﻩ‪ ،‬ﻣﺠﻤﻮﻋﻪאی ﺑﺎ ﺑﯿﺶ אﺯ ‪ ٣٢٠٠‬ﺳﺨﻦ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽאﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺭא ﺑﺎ ﻧﺎﻡ ﻧﻬﺞ אﻟﻔﺼﺎﺣﻪ ﻭ ﺩﺭ‬ ‫ﺳﺎﻟﻬﺎی ‪ ١٣٢٤‬ﺷﻤﺴﯽ ﺑﻪ ﺑﻌﺪ‪ ،‬ﺑﺎ ﺗﺮﺟﻤﮥ ﻓﺎﺭﺳﯽ ﻣﻨﺘﺸﺮ ﻛﺮﺩ‪ .‬אﯾﻦ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺑﻪ ﺗﺮﺗﯿﺐ ﺣﺮﻭﻑ אﻭﻝ אﺣﺎﺩﯾﺚ ﻣﺮﺗﺐ ﺷﺪﻩ ﻭ ﺗﺎﻛﻨﻮﻥ‬ ‫ﻧﺰﺩﯾﻚ ﺑﻪ ‪ ٣٠‬ﺑﺎﺭ ﭼﺎپ ﺷﺪﻩ אﺳﺖ‪.‬‬ ‫ﻇﺎﻫﺮאً ﻣﺼﺪﺭ אﺻﻠﯽ אﯾﻦ ﻛﺘﺎﺏ‪ ،‬ﺟﺎﻣﻊ אﻟﺼﻐﯿﺮ ﺳﯿﻮﻃﯽ אﺳﺖ‪.‬‬ ‫‪ .٣‬ﺳﻨﻦ אﻟﻨﺒﯽ‪ ،‬ﻋﻼّﻣﮥ ﻃﺒﺎﻃﺒﺎﯾﯽ )ﻗﺪﺱ ﺳﺮﻩ(؛ ﻣﺠﻤﻮﻋﮥ אﺧﻼﻗﯿﺎﺕ ﻭ ﺁﺩאﺏ ﻣﺴﺘﺤﺒﯽ ﺩﺭ ﺯﻣﯿﻨﻪﻫﺎی ﻣﺨﺘﻠﻒ ﻭ ﺩﺭ ﯾﻚ ﻣﺠﻠﺪ‬ ‫אﺳﺖ‪.‬‬ ‫‪ .٤‬ﻣﻜﺎﺗﯿﺐ אﻟﺮﺳﻮﻝ‪ ،‬ﺁﯾﺖאﷲ אﺣﻤﺪی ﻣﯿﺎﻧﺠﯽ؛ ﺩﺭ אﯾﻦ ﻛﺘﺎﺏ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﻧﻮﺷﺘﻪﻫﺎﯾﯽ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ‬ ‫ﺁﻟﻪ( ﺣﺎﺻﻞ ﺁﻣﺪﻩ‪ ،‬ﮔﺮﺩﺁﻭﺭی ﺷﺪﻩ אﺳﺖ‪ .‬ﻃﺒﯿﻌﯽ אﺳﺖ ﻛﻪ ﺳﺨﻨﺎﻥ ﻏﯿﺮ ﻧﻮﺷﺘﺎﺭی ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ אﯾﻦ ﻣﺠﻤﻮﻋﻪ ﻭﺟﻮﺩ‬ ‫ﻧﺪאﺭﺩ‪ .‬אﯾﻦ ﻛﺘﺎﺏ‪ ،‬ﺳﻨﺪ ﺑﺎﺭﺯی ﺑﺮ ﺟﻮאﺯ ﻛﺘﺎﺑﺖ ﺳﺨﻨﺎﻥ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽאﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﺯﻣﺎﻥ אﯾﺸﺎﻥ אﺳﺖ‪ .‬ﭼﺎپ ﺟﺪﯾﺪ אﯾﻦ ﻛﺘﺎﺏ ﺩﺭ ‪٤‬‬ ‫ﺟﻠﺪ ﻣﻨﺘﺸﺮ ﺷﺪﻩ אﺳﺖ‪.‬‬ ‫‪ .٥‬ﻣﺴﻨﺪ אﻟﺮﺳﻮﻝ אﻷﻋﻈﻢ‪ ،‬ﯾﺤﯿﯽ ﻓﻠﺴﻔﯽ ﺩאﺭאﺑﯽ؛ ﺩﺭ אﯾﻦ ﻛﺘﺎﺏ ‪ ١٢‬ﺟﻠﺪی ﺑﯿﺶ אﺯ ﺷﺶ ﻫﺰאﺭ ﺣﺪﯾﺚ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ‬ ‫ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺩﺭ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺨﺘﻠﻒ ﺟﻤﻊﺁﻭﺭی ﺷﺪﻩ אﺳﺖ‪.‬‬ ‫‪ .٦‬ﺟﻨﺎﺏ ﻣﺤﻤّﺪ ﻫﺎﺩی אﻣﯿﻨﯽ ﻧﯿﺰ ﻛﺘﺎﺏ ﻣﻮﺳﻮﻋﺔ אﻟﻨﺒﯽ אﻷﻋﻈﻢ ﺭא ﺑﺪﯾﻦ ﻣﻨﻈﻮﺭ ﺗﺄﻟﯿﻒ ﻛﺮﺩﻩ אﺳﺖ‪.‬‬ ‫‪ .٧‬ﻛﺘﺎﺏ ﺳﻨﻦ אﻟﻨﺒﯽ‪ :‬אﯾﻦ ﻛﺘﺎﺏ ﻛﻪ ﺩﺭ ‪ ٨‬ﻣﺠﻠﺪ ﻭ ﺯﯾﺮ ﻧﻈﺮ אﺳﺘﺎﺩ ﻛﺎﻇﻢ ﻣﺪﯾﺮ ﺷﺎﻧﻪﭼﯽ ﺟﻤﻊﺁﻭﺭی ﺷﺪﻩ‪ ،‬אﺯ ﺟﺎﻣﻊﺗﺮﯾﻦ‬ ‫ﻛﺘﺎﺑﻬﺎﯾﯽ אﺳﺖ ﻛﻪ ﺭﻭאﯾﺎﺕ ﻓﻘﻬﯽ ﻣﻨﻘﻮﻝ אﺯ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽאﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﻭ ﺻﺤﺎﺑﻪ ﺭא ﺟﻤﻊﺁﻭﺭی ﻛﺮﺩﻩ אﺳﺖ‪ .‬אﯾﻦ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺩﺭ ﭘﯽ ﺁﻥ‬ ‫אﺳﺖ ﻛﻪ אﺳﺘﻨﺎﺩ אﺳﺘﻨﺒﺎﻃﻬﺎی ﻓﻘﻬﺎی ﺷﯿﻌﯽ ﺑﻪ ﭘﯿﺎﻣﺒﺮ )ﺻﻠﯽ אﷲ ﻋﻠﯿﻪ ﻭ ﺁﻟﻪ( ﺭא אﺛﺒﺎﺕ ﻛﻨﺪ‪.‬‬ ‫‪١٦‬‬