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      ‬‬

‫ﺍﻳﻦ ﻗﺮﺁﻥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺭﺍ ﺑﻪ ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬
‫)ﺟﻠﺪ ﺍﻭﻝ(‬

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 ‫ﻓﻬﺮﺳﺖ‬

‫ﻓﻬﺮﺳﺖ ‪1..........................................................................................................‬‬
‫ﭘﻴﺸﮕﻔﺘﺎﺭ ‪5.........................................................................................................‬‬
‫ﻣﻘﺪ‪‬ﻣﻪ ‪11 .........................................................................................................‬‬
‫‪ -1‬ﻗﺮﺁﻥ ﻭ ﺗﻮﺍﺗﺮ ﺁﻥ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ‪14.............................................................‬‬
‫‪ -2‬ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻨﺎﻡ ﻭ ﻧﺸﺎﻥ ﺣﺎﻓﻆ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ ﺍﺯ ﺻﺤﺎﺑﻪ ‪18 .....................................‬‬
‫‪ -3‬ﻛﺘﺎﺑﺖ ﻗﺮﺁﻥ ﺩﺭ ﺣﻀﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ‪19 .......................................................‬‬
‫‪ -4‬ﺑﻪ ﻧﻮﺷﺘﻦ ﻗﺮﺁﻥ ﺃﻫﻤ‪‬ﻴ‪‬ﺖ ﻣﻲﺩﺍﺩﻧﺪ ‪20 ...................................................................‬‬
‫‪ -5‬ﻧﻮﻳﺴﻨﺪﮔﺎﻧﻲ ﻛﻪ ﻗﺮﺁﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﻛﺮﺩﻧﺪ ‪22 ....................‬‬
‫‪ -6‬ﻋﺜﻤﺎﻥ ﺑﻪ ﺭﺃﻱ ﺍﻛﺜﺮﻳ‪‬ﺖ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩ ‪23 ...................................‬‬
‫‪ -7‬ﻋﺜﻤﺎﻥ ﻛﺎﺭ ﻭﺍﺟﺒﻲ ﺭﺍ ﺑﻪ ﺗﺄﻳﻴﺪ ﻋﻠﻲ‪ ‬ﺍﻧﺠﺎﻡ ﺩﺍﺩ ‪25 ..........................................‬‬
‫‪ -8‬ﺩﻻﺋﻞ ﺩﻳﮕﺮ ﺑﺮ ﺟﻤﻊ ﻗﺮﺁﻥ ﺯﻳﺮ ﻧﻈﺮ ﺣﻀﺮﺕ ﺭﺳﻮﻝص ‪27...............................‬‬
‫‪ -9‬ﺗﺮﺗﻴﺐ ﻗﺮﺁﻥ ﻓﻌﻠﻲ ﺯﻳﺮﻧﻈﺮ ﺭﺳﻮﻝ ﺧﺪﺍص ‪33 ...................................................‬‬
‫‪ -10‬ﻗﺮﺁﻥ ﺍﺯ ﻧﻈﺮ ﻋﻠﻲ‪ ‬ﻭ ﺃﺋﻤﻪ † ‪34.............................................................‬‬
‫‪ -11‬ﻗﺮﺁﻥ ﺣﺠ‪‬ﺖ ﻛﺎﻓﻴﻪ ﻭ ﻣﻌﺠﺰﺓ ﺑﺎﻗﻴﻪ ﻭ ﺍﻣﺎﻡ ﺍﺳﺖ ‪43 ...........................................‬‬
‫‪ -12‬ﻗﺮﺁﻥ ﺍﻣﺎﻡ ﻫﺮ ﻣﺴﻠﻤﺎﻥ ﻭ ﭘﺮﭼﻢ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ‪48 ..............................................‬‬
‫‪ -13‬ﻗﺮﺁﻥ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺩﺍﻓﻊ ﮔﻤﺮﺍﻫﻲ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ‪53 ..................................‬‬
‫ﻫﺮ ﮔﻤﺮﺍﻫﻲ ﺍﺯ ﺑﻲﺍﻃﻼﻋﻲ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ ‪56.............................................................‬‬
‫‪ -14‬ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺒﻴ‪‬ﻦ ﻣﺠﻤﻼﺕ ﻗﺮﺁﻥ ﺍﺳﺖ ‪57 ......................................‬‬
‫‪ -15‬ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻫﻤﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ ‪64 ..................................................................‬‬
‫‪ -16‬ﻗﺮﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻔﺴﻴﺮ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ ‪74 ........................................................‬‬
‫‪ -17‬ﻗﺮﺁﻥ ﺍﺯ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻣﺼﻮﻥ ﻣﺎﻧﺪﻩ ﻭ ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ ﻧﺸﺪﻩ ‪79.............................‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪2‬‬

‫ﺃﺩﻟّﺔ ﺩﻳﮕﺮ ﺑﺮ ﻧﻔﻲ ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ ‪83 .........................................................................‬‬

‫‪ -18‬ﻗﺎﺋﻠﻴﻦ ﺑﻪ ﺗﺤﺮﻳﻒ‪ ،‬ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺎﺯﻱ ﻛﺮﺩﻩﺍﻧﺪ ‪87 ...........................................‬‬
‫‪ -19‬ﻣﺘﺸﺎﺑﻬﺎﺕ ﻗﺮﺁﻥ ﭼﻪ ﺁﻳﺎﺗﻲ ﺍﺳﺖ؟ ‪103.............................................................‬‬
‫‪ -20‬ﻣﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻗﺎﺑﻞ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺍﺳﺖ ‪108...........................................................‬‬
‫‪ -21‬ﻣﻴﺰﺍﻥ ﺻﺤﺖ ﻭ ﺑﻄﻼﻥ ﻣﻄﺎﻟﺐ ﺍﺳﻼﻣﻲ ﻗﺮﺁﻥ ﺍﺳﺖ ‪112 ...................................‬‬
‫ﻭ ﺍﻣﺎ ﺭﻭﺍﻳﺎﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡص ﻭ ﺍﻣﺎﻡ‪114......................................................... ‬‬
‫‪ -22‬ﺩﺭ ﺗﺮﺟﻤﺔ ﻗﺮﺁﻥ ﻧﺒﺎﻳﺪ ﺧﻴﺎﻧﺖ ﻛﺮﺩ ‪121............................................................‬‬
‫‪ -23‬ﺗﻘﻠﻴﺪ ﻳﻌﻨﻲ ﭼﻪ‪ ،‬ﻭ ﭼﻪ ﻭﻗﺖ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺁﻣﺪﻩ؟! ‪125 ....................................‬‬
‫ﻣﻀّﺮﺍﺕ ﺗﻘﻠﻴﺪ ﻭ ﺯﻳﺎﻧﻬﺎﻱ ﺁﻥ ‪127.............................................................................‬‬
‫ﺣﻖ ﺻﺪﻭﺭ ﺣﻜﻢ ﻣﻨﺤﺼﺮ ﺑﻪ ﺧﺪﺍ ﺍﺳﺖ ‪137.......................................................‬‬
‫ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻭﺍﺟﺐ‪ ،‬ﻭ ﺗﻘﻠﻴﺪ ﺣﺮﺍﻡ ﺍﺳﺖ ‪139....................................................‬‬
‫ﺍﺧﺒﺎﺭ ﻣﺘﻮﺍﺗﺮﻩ ﺩﺭ ﺫّﻡ ﺗﻘﻠﻴﺪ ‪141.................................................................................‬‬
‫ﺁﻳﺎ ﺗﻘﻠﻴﺪ ﻣﺪﺭﻛﻲ ﺩﺍﺭﺩ؟ ‪144.................................................................................‬‬
‫‪ -24‬ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﺿﺮﺭﻫﺎﻱ ﻣﺎﺩ‪‬ﻱ ﻭ ﻣﻌﻨﻮﻱ ﺩﺍﺭﺩ ‪153.....................................‬‬
‫‪ -25‬ﺟﻬﺎﺕ ﺇﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻭ ﻛﻴﻔﻴ‪‬ﺖ ﺁﻥ ‪167..............................................................‬‬
‫ﻣﻌﺠﺰﻩ ﺑﺮ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ ‪169..................................................................................‬‬
‫‪ -26‬ﻣﻌﺠﺰﺓ ﻫﺮ ﭘﻴﻐﻤﺒﺮﻱ ﺑﺎﻳﺪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ ﺍﻭ ﺑﺎﺷﺪ ‪170........................................‬‬
‫ﺍﻣﺘﻴﺎﺯ ﻗﺮﺁﻥ ﺍﺯ ﺳﺎﻳﺮ ﻣﻌﺠﺰﺍﺕ ‪171........................................................................‬‬
‫ﺍﺷﻜﺎﻝ ﻭ ﺟﻮﺍﺏ ﺁﻥ ‪172......................................................................................‬‬
‫‪ -27‬ﻗﺮﺁﻥ ﺍﺯ ﺟﻬﺎﺗﻲ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ‪172 ....................................................................‬‬
‫ﻭﺟﻪ ﺍﻭﻝ‪ :‬ﻫﺪﺍﻳﺖ ‪173.........................................................................................‬‬
‫ﻗﺮﺁﻥ ﺩﺍﻧﺶ ﺟﺪﻳﺪ ﻭ ﺭﺍﻩ ﻧﻮﻱ ﺁﻭﺭﺩ ‪176...............................................................‬‬
‫ﻟﻐﺖ ﻫﺮ ﻛﺲ ﻧﻤﺎﻳﻨﺪﺓ ﺍﻓﻜﺎﺭ ﺍﻭﺳﺖ ‪177..............................................................‬‬
‫ﻗﺮﺁﻥ ﺳﺮﭼﺸﻤﻪ ﻋﻠﻮﻡ ﻣﻲﺑﺎﺷﺪ ‪178......................................................................‬‬
 ‫‪3‬‬ ‫ﻓﻬﺮﺳﺖ‬

‫ﺧﺼﺎﺋﺺ ﻗﺮﺁﻥ ﻭ ﺍﻣﺘﻴﺎﺯ ﺁﻥ ‪179...........................................................................‬‬

‫ﺩﺭﻛﻼﻡ ﻓﺼﺤﺎء‪ ،‬ﺟﺎﻱ ﻣﻌﺎﺭﺿﻪ ﻭ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ‪180...........................................‬‬
‫ﺍﺷﻜﺎﻝ ﻭ ﺟﻮﺍﺏ ﺁﻥ ‪192......................................................................................‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ‪١٩٩ ........ ................................ ................................‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪٢٠٣ ......... ................................ ................................‬‬
‫ﻓﺮﻕ ﺑﻴﻦ ﺩﻳﻦ ﻭ ﻣﺬﻫﺐ ‪305....................................................................................‬‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪٣٠٦ ..... ................................ ................................‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪٣٠٦ ........ ................................ ................................‬‬
 ‫‪‬‬
‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﻪ ﻧﺎﻡ ﺍﻭ ﻛﻪ ﺯﻳﻨﺖ ﺯﺑﺎﻧﻬﺎ ﻭﻳﺎﺩﮔﺎﺭ ﺟﺎﻧﻬﺎ ﻧﺎﻡ ﺍﻭ‪...‬‬

‫ﺑﻪ ﻧﺎﻡ ﺍﻭ ﻛﻪ ﺁﺳﺎﻳﺶ ﺩﻟﻬﺎ ﻭﺁﺭﺍﻳﺶ ﻛﺎﺭﻫﺎ ﻧﺎﻡ ﺍﻭ‪...‬‬
‫ﺑﻪ ﻧﺎﻡ ﺍﻭ ﻛﻪ ﺭ‪‬ﻭﺡ ﺭ‪‬ﻭﺣﻬﺎ ﻭﻣﻔﺘﺎﺡ ﻓﺘﻮﺣﻬﺎ ﻧﺎﻡ ﺍﻭ‪...‬‬
‫ﺑﻪ ﻧﺎﻡ ﺍﻭ ﻛﻪ ﻓﺮﻣﺎﻧﻬﺎ ﺭﻭﺍﻥ ﻭﺣﺎﻟﻬﺎ ﺑﺮ ﻧﻈﺎﻡ ﺍﺯ ﻧﺎﻡ ﺍﻭ‪...‬‬
‫ﺑﺲ ﻗﻔﻠﻬﺎ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻧﺎﻡ ﺍﺯ ﺩﻟﻬﺎ ﺑﺮﺩﺍﺷﺘﻪ‪ ،‬ﺑﺲ ﺭﻗﻤﻬﺎﻱ ﻣﺤﺒﺖ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻧﺎﻡ ﺩﺭ ﺳﻴﻨﻪ ﻫﺎ‬
‫ﻧﮕﺎﺷﺘﻪ‪ ،‬ﺑﺲ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻛﻪ ﺑﻪ ﻭﻱ ﺁﺷﻨﺎ ﮔﺸﺘﻪ‪ ،‬ﺑﺲ ﻏﺎﻓﻼﻥ ﻛﻪ ﺑﻪ ﻭﻱ ﻫﺸﻴﺎﺭ ﺷﺪﻩ‪ ،‬ﺑﺲ‬
‫ﻣﺸﺘﺎﻗﺎﻥ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻧﺎﻡ ﺩﻭﺳﺖ ﺭﺍ ﻳﺎﻓﺘﻪ‪...‬‬
‫ﻫﻢ ﻳﺎﺩ ﺍﺳﺖ ﻭﻫﻢ ﻳﺎﺩﮔﺎﺭ‪ ،‬ﺑﻪ ﻧﺎﺯﺵ ﻣﻲ ﺩﺍﺭ ﺗﺎ ﻭﻗﺖ ﺩﻳﺪﺍﺭ‪...‬‬
‫ﺟﺎﻥ ﺭﺍ ﺳﺨﻦ ﺧـﻮﺏ ﺗـﻮ ﻣـﺪﻫﻮﺵ ﻛﻨـﺪ‬ ‫ﮔ‪‬ــﻞ ﺭﺍ ﺍﺛــﺮ ﺭﻭﻱ ﺗــﻮ ﮔُﻠﭙــﻮﺵ ﻛﻨــﺪ‬
‫ﺍﺯ ﻟﻄــﻒ ﺗــﻮ ﺳــﻮﺧﺘﻦ ﻓﺮﺍﻣــﻮﺵ ﻛﻨــﺪ!‬ ‫ﺁﺗﺶ ﻛﻪ ﺷﺮﺍﺏ ﻭﺻـﻞ ﺗـﻮ ﻧـﻮﺵ ﻛﻨـﺪ‬

‫ﺩﺭ ﻫﺮ ﺳﺨﻨﻲ ﺍﺯ ﺳﺨﻨﺎﻥ ﮔﻬﺮ ﺑﺎﺭ ﺭﺳﻮﻝ ﺍﻛﺮﻡ ص ﻣﻌﺠﺰﺍﺗﻲ ﻭﺩﻧﻴﺎﻳﻲ ﺍﺯ ﻣﻌﺎﻧﻲ ﻧﻬﻔﺘﻪ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﺸﺖ ﻛﻮﻫﻬﺎﻱ ﺳﺮ ﺑﻔﻠﻚ ﻛﺸﻴﺪﻩ ﺯﻣﺎﻥ ﻳﻜﻲ ﻳﻜﻲ ﻃﻠﻮﻉ ﻣﻲ ﻛﻨﻨﺪ‪ .‬ﺍﺯ ﺁﻧﺠﻤﻠﻪ‬
‫ﺍﺳﺖ؛ ﺁﻥ ﺳﺨﻦ ﮔﺮﺍﻧﺒﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻧﺸﺎﻥ ﻓﺨﺮﻱ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﻳﺮﺍﻧﻴﺎﻥ؛ ﺑﺪﺍﻥ ﺍﻓﺘﺨﺎﺭ‬
‫ﻣﻲ ﻭﺭﺯﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺗﺎﺝ ﺳﺮ ﺧﻮﺩ ﻣﻲ ﺩﺍﻧﻨﺪ!‪ ..‬ﺁﻥ ﺭﻭﺯﻱ ﻛﻪ ﭘﻴـﺎﻡ ﺁﻭﺭ ﺁﺳـﻤﺎﻥ ﺑـﻪ ﺳـﻠﻤﺎﻥ‬
‫ﻓﺎﺭﺳﻲ؛ ﭘﻴﻚ ﻫﺪﺍﻳﺖ ﺳﺮﺯﻣﻴﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﻣﻌﺠﺰﻩ ﻭﺷﻬﺎﺩﺕ ﺭﺍﺳﺘﻴﻨﻲ ﻛﻪ ﺍﻳﺮﺍﻥ ﺯﻣـﻴﻦ ﺑـﺎ ﺍﻭ‬
‫ﻣﻬﺮ "ﺻﺪﻗﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ" ﺑﺮ ﺩﻋﻮﺕ ﺗﻮﺣﻴﺪ ﻭﻳﻜﺘﺎﭘﺮﺳﺘﻲ ﺯﺩﻧﺪ‪ ،‬ﺧﻴﺮﻩ ﺷﺪﻩ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬
‫" ﻟﻮ ﻛﺎن ﻫﺬا اﻟﺪﻳﻦ ﺑﺎﻟﺜﺮﻳﺎ ﻟﺒﻠﻐﻪ رﺟﺎل ﻣﻦ ﻫﺆﻻء"‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪6‬‬

‫ﺍﮔﺮ ﺍﻳﻦ ﺩﻳﻦ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻣﻲ ﺑﻮﺩ‪ ،‬ﻣﺮﺩﺍﻧﻲ ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﻓﺎﺭﺱ ﺁﻧﺮﺍ ﺩﺭ ﻣﻲ ﻳﺎﻓﺘﻨﺪ‪...‬‬
‫ﺣﻘﺎ! ﭼﻪ ﺭﺍﺳﺖ ﮔﻔﺘﺎﺭﻱ ﺍﻱ ﺭﺳﻮﻝ ﭘﺎﻙ ﻫﺪﺍﻳﺖ‪ ...‬ﺳﻼﻡ ﻭﺩﺭﻭﺩ ﺧﺪﺍ ﺑﺮ ﺗﻮ ﺑﺎﺩﺍ ﺑﻪ‬
‫ﻋﺪﺩ ﺩﺍﻧﻪ ﻫﺎﻱ ﺑﺎﺭﺍﻥ ﻭﻗﻄﺮﻩ ﻫﺎﻱ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﺗﺎ ﺑﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﺑﻪ ﺑﻲﻧﻬﺎﻳﺘﻬﺎ ﺑﺎﺭ‪...‬‬
‫ﺳﺮﺯﻣﻴﻦ ﻓﺎﺭﺱ ﺍﺯ ﺍﺑﺘﺪﺍﻱ ﻃﻠﻮﻉ ﺧﻮﺭﺷﻴﺪ ﻫﺪﺍﻳﺖ ﺑﺮ ﺁﻥ ﻫﻤﻴﺸﻪ ﭼﻮﻥ ﺳﺘﺎﺭﻩ ﺍﻱ ﺗﺎﺑﺎﻥ‬
‫ﺩﺭ ﺁﺳﻤﺎﻥ ﺩﻋﻮﺕ ﻭﻋﻠﻢ ﺍﺳﻼﻣﻲ ﺗﺠﻠﻲ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﺑﺮ ﻓﻄﺮﺕ ﺯﻣﻴﻦ ﮔَﻪ ﮔُﺪﺍﺭﻱ ﻣﻮﺭﺩ‬
‫ﺗﺎﺧﺖ ﻭﺗﺎﺯ ﺑﺪﻋﺘﻬﺎ ﻭﮔﻤﺮﺍﻫﻴﻬﺎ ﻧﻴﺰ ﺑﻮﺩﻩ‪ ،‬ﻭﻟﻲ ﻫﻤﻴﺸﻪ ﭘﺮﭼﻢ ﺗﻮﺣﻴﺪ "ﻻ إﻟﻪ إﻻ اﷲ ﻣﺤﻤﺪ‬
‫رﺳﻮل اﷲ" ﻳﮕﺎﻧﻪ ﭘﺮﭼﻤﻲ ﺑﻮﺩﻩ ﻛﻪ ﺳﻘﻒ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺭﺍ ﺯﻳﻨﺖ ﻣﻲ ﺑﺨﺸﻴﺪﻩ‪...‬‬
‫ﻭﺗﻨﻬﺎ ﺳﻪ ﻗﺮﻥ ﺍﺳﺖ ﻛﻪ ﭘﺮﭼﻢ ﺗﻮﺣﻴﺪ ﺑﺎ ﺁﻣﺪﻥ ﻣﻮﺝ ﺗﻜﻔﻴﺮﻱ ﻭﺧﻮﻥ ﺁﺷﺎﻡ ﺻﻔﻮﻳﺖ‬
‫ﺳﺮﻧﮕﻮﻥ ﮔﺸﺘﻪ ﺍﺳﺖ!‪..‬‬
‫ﺍﻣﺎ ﺑﺎﻳﺪ ﻛﻪ ﺻﺪﻕ ﻛﻼﻡ ﺭﺳﺎﻟﺖ ﻫﻤﻮﺍﺭﻩ ﺗﺠﻠﻲ ﮔﺮﺍ ﺑﺎﺷﺪ‪ ...‬ﻭﭼﻨﻴﻦ ﺍﺳﺖ‪...‬‬
‫ﺩﺭ ﺑﻴﻦ ﺍﻳﻦ ﮔﺮﺩ ﺑﺎﺩﻫﺎﻱ ﻫﻮﻟﻨﺎﻙ ﺑﺪﻋﺖ ﻭﮔﻤﺮﺍﻫﻲ ﻫﻤﻴﺸﻪ ﻣﻬﺮﻩ ﻫﺎﻱ ﺗﺎﺑﺎﻧﻲ ﺍﺯ ﻟﻌﻞ‬
‫ﻭﻳﺎﻗﻮﺕ ﻭﺯﻣﺮﺩ ﺩﺭﺧﺸﻴﺪﻩ ﺍﻧﺪ‪...‬‬
‫ﺣﻀﺮﺕ ﺁﻳﺖ ﺍﷲ ﺍﻟﻌﻈﻤﻲ ﺍﺑﻮ ﺍﻟﻔﻀﻞ ﺑﺮﻗﻌﻲ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺳﺘﺎﺭﻩ ﻫﺎﻱ ﺗﺎﺑﺎﻥ ﺁﺳﻤﺎﻥ‬
‫ﺗﺎﺭﻳﻚ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺍﺳﺖ‪ .‬ﺍﻳﺸﺎﻥ ﺳﺎﻟﻬﺎﻱ ﻣﺘﻤﺎﺩﻱ ﻋﻤﺮ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﮔﻤﺮﺍﻫﻲ‬
‫ﻭﺑﺪﻋﺘﻬﺎﻱ ﺟﺎﻣﻌﻪ ﺑﺴﺮ ﺑﺮﺩﻧﺪ‪ ...‬ﻭﻟﻲ ﭼﻮﻥ ﺭﻭﺣﻲ ﭘﻮﻳﺎ ﻭﻗﻠﺒﻲ ﺷﻴﺪﺍﻱ ﺣﻘﻴﻘﺖ ﺩﺍﺷﺘﻨﺪ‬
‫ﺳﻠﻤﺎﻥ ﮔﻮﻧﻪ ﺩﺭ ﭘﻲ ﺣﻘﻴﻘﺖ ﺍﺯ ﻛﺘﺎﺑﻲ ﺑﻪ ﻛﺘﺎﺑﻲ ﻭ ﺍﺯ ﺷﻬﺮﻱ ﺑﻪ ﺩﻳﺎﺭﻱ ﻭ ﺍﺯ ﺁﻳﻪ ﺍﻱ ﺑﻪ‬
‫ﺣﺪﻳﺜﻲ ﭘﺮﻳﺪﻧﺪ‪ ،‬ﺗﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﺷﺎﻫﻴﻦ ﻭﺍﺭ ﺑﺮ ﻓﺮﺍﺯ ﻗﻠﻪ ﺗﻮﺣﻴﺪ ﺟﺎﻱ ﮔﺮﻓﺘﻨﺪ‪...‬‬
‫ﺳﺨﺘﻴﻬﺎ ﻭﻣﺮﺍﺭﺗﻬﺎﻳﻲ ﻛﻪ ﺍﻳﻦ ﺍﻣﺎﻡ ﻣﻮﺣﺪ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻦ ﻣﻌﺎﺻﺮ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﺣﻖ ﮔﻮﻳﻲ‬
‫ﻭﺣﻘﻴﻘﺖ ﺟﻮﻳﻲ ﺗﺤﻤﻞ ﻛﺮﺩﻩ ﺍﻧﺪ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﻛﻮﺗﺎﻩ ﺳﺨﻦ ﻣﻴﺪﺍﻥ ﺁﻥ ﻧﻴﺴﺖ‪..‬‬
‫ﺍﻳﺸﺎﻥ ﭼﻮﻥ ﺍﺯ ﺷﺮﺍﺏ ﺣﻘﻴﻘﺖ ﺗﻮﺣﻴﺪ ﻣﺪﻫﻮﺵ ﺷﺪﻧﺪ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﺍﺻﻼﺡ ﻫﻢ ﻛﻴﺸﺎﻥ‬
‫ﺧﻮﻳﺶ ﻗﻠﻢ ﺑﺪﺳﺖ ﺟﻬﺎﺩﻱ ﺑﺰﺭگ ﺭﺍ ﺁﻏﺎﺯ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﺑﺮ ﺍﺛﺮ ﺁﻥ ﻣﻮﺟﻲ ﺍﺯ ﺧﺪﺍﭘﺮﺳﺘﻲ‬
‫ﻭﺍﺻﻼﺡ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﺷﺮﻙ ﺁﻟﻮﺩ ﺍﻳﺮﺍﻥ ﺷﺎﻫﺪﻳﻢ‪.‬‬
‫ﺷﺎﻫﻜﺎﺭ ﻋﻠﻤﻲ ﺍﻳﺸﺎﻥ ﺗﻔﺴﻴﺮ ﺗﺎﺑﺶ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻣﺎﻡ ﺗﻮﺣﻴﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﺭ ﺳﻌﻲ‬
‫ﻧﻤﻮﺩﻩ ﻭﺍﻗﻌﻴﺖ ﺩﻳﻦ ﺭﺍ ﺑﺎ ﺳﺨﻨﺎﻥ ﻗﺮﺁﻥ ﻭﻛﻼﻡ ﭘﺎﻙ ﻳﺰﺩﺍﻥ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻔﻬﻤﺎﻧﺪ‪.‬‬
 ‫‪7‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺗﻔﺴﻴﺮ ﺗﺎﺑﺶ ﺑﻪ ﻣﺮﺩﻡ ﻣﻲ ﮔﻮﻳﺪ ﻛﻪ ﻛﺘﺎﺏ ﺍﻟﻬﻲ ﺑﺮﺍﻱ ﻫﻤﮕﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺑﺮﺍﻱ‬
‫ﻫﻤﮕﺎﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﻭ ﻫﻀﻢ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺳﺪﻫﺎﻱ ﺳﺎﺧﺘﮕﻲ ﺑﻴﻦ ﻗﺮﺁﻥ ﻭ ﻣﻠﺖ‬
‫ﺭﺍ ﺩﺭﻫﻢ ﻣﻲ ﺷﻜﻨﺪ‪ ،‬ﻭ ﺗﺮﺱ ﻭ ﻭﺍﻫﻤﻪ ﺍﻱ ﻛﻪ ﻣﺮﺩﻡ ﺍﺯ ﻗﺮﺁﻥ ﻛﺘﺎﺏ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺩﺍﺭﻧﺪ ﺭﺍ‬
‫ﺑﻪ ﻳﻜﺒﺎﺭﻩ ﺍﺯ ﺑﻴﻦ ﻣﻲ ﺑﺮﺩ‪.‬‬
‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻣﺎﻡ ﺍﺑﻮ ﺍﻟﻔﻀﻞ ﺑﺮﻗﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﺣﻤﻪ ﺍﺯ ﻣﺘﻦ ﺟﺎﻣﻌﻪ ﺗﺸﻴﻊ ﺑﺮﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ‪،‬‬
‫ﺑﺎ ﺑﺪﻋﺘﻬﺎ ﻭ ﺗﺼﻮﺭﺍﺕ ﺟﺎﻫﻼﻧﻪ ﺍﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎﻣﻌﻪ ﺭﺳﻮﺥ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺁﺷﻨﺎﺋﻲ ﻛﺎﻣﻞ ﺩﺍﺭﺩ‬
‫ﺩﺭ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺍﻳﺸﺎﻥ ﺑﺎ ﺍﺳﻠﻮﺑﻲ ﺑﺴﻴﺎﺭ ﺷﻴﻮﺍ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﺑﺮﺍﻱ ﻫﻤﮕﺎﻥ ﻋﻤﺪﻩ ﺗﺮﻳﻦ‬
‫ﻗﻀﺎﻳﺎﻱ ﻓﺴﺎﺩ ﺩﻳﻨﻲ ﺭﺍ ﺑﺎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﻛﻼﻡ ﭘﺎﻙ ﺍﻟﻬﻲ ﻭ ﻓﺮﻣﻮﺩﻩ ﻫﺎﻱ ﮔﻬﺮﺑﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺍﻛﺮﻡ‬
‫ص ﻭ ﺭﻭﺍﻳﺎﺕ ﻭﺍﺭﺩﻩ ﺍﺯ ﺍﺋﻤﻪ ﺍﻫﻞ ﺑﻴﺖ ﺑﻪ ﺑﻬﺘﺮﻳﻦ ﻭﺟﻬﻲ ﺍﺻﻼﺡ ﻣﻲ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺗﻬﻴﻪ ﻳﻚ ﻓﻬﺮﺳﺖ ﺗﻔﺼﻴﻠﻲ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﻛﺘﺎﺏ ﺗﻔﺴﻴﺮﻱ ﻛﺎﺭﻱ ﺍﺳﺖ‬
‫ﺑﺴﻴﺎﺭ ﻃﻮﻻﻧﻲ ﻭ ﭘﺮ ﺣﺠﻢ ﺍﺯ ﺁﻥ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ ﺗﻨﻬﺎ ﺑﻪ ﻣﻬﻤﺘﺮﻳﻦ ﺍﺷﻜﺎﻻﺕ ﻣﺬﻫﺒﻲ ﺍﻱ ﻛﻪ‬
‫ﺟﺎﻣﻌﻪ ﺗﺸﻴﻊ ﻣﺎ ﺑﺸﺪﺕ ﺑﺎ ﺁﻥ ﺩﺳﺖ ﺑﻪ ﮔﺮﻳﺒﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﺳﺪ ﺭﺍﻫﻬﺎﻳﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﻨﺎﻓﻘﻴﻦ ﻛﻮﺭ ﺩﻝ ﻭ ﺩﻛﺎﻧﺪﺍﺭﺍﻥ ﻣﺬﻫﺒﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﻬﻢ ﺩﺭﺳﺖ ﻭ ﺻﺤﻴﺢ ﺩﻳﻦ ﻗﺮﺍﺭ‬
‫ﺩﺍﺩﻩ ﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺟﺎﻫﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﻣﺒﺎﺭﻙ ﻣﻲ ﺗﻮﺍﻧﻴﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺎﺑﻴﺪ ﺍﺷﺎﺭﻩ‬
‫ﻣﻲ ﻛﻨﻴﻢ‪:‬‬
‫‪ .1‬ﺷﻔﺎﻋﺖ‪ .‬ﺁﻳﻪ ‪ 254‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ .‬ﻭ ﺳﻮﺭﻩ ﺳﺒﺄ‪ ،‬ﺁﻳﻪ‪ ،23/‬ﺝ‪ .3/‬ﻭ ﺳﻮﺭﻩ ﺯﻣﺮ‪ ،‬ﺁﻳﻪ‪،19/‬‬
‫ﺝ‪ .4/‬ﻭ ﺳﻮﺭﻩ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﺁﻳﻪ‪ ،86‬ﺝ‪.4/‬‬
‫‪ .2‬ﺍﻭﻟﻮ ﺍﻷﻣﺮ‪ ،‬ﺳﻮﺭﻩ ﻧﺴﺎء‪ ،‬ﺁﻳﻪ ‪ 58‬ﻭ ‪. 59‬‬
‫‪ .3‬ﻛﺮﺍﻣﺎﺕ ﺃﻭﻟﻴﺎء ﺳﻮﺭﻩ ﻛﻬﻒ ﺁﻳﻪ ‪ 12‬ﺝ‪3/‬‬
‫‪ .4‬ﺍﺳﺘﺨﻼﻑ ﺍﺋﻤﻪ ﺳﻮﺭﻩ ﻧﻮﺭ ﺁﻳﻪ ‪ ،55‬ﺝ‪3/‬‬
‫‪ .5‬ﻋﺪﻡ ﺍﻧﺤﺼﺎﺭ ﺍﻣﺎﻣﺖ ﺳﻮﺭﻩ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﻪ‪،74‬ﺝ‪.3/‬‬
‫‪ .6‬ﻣﻔﺎﺳﺪ ﺍﺷﻌﺎﺭ ﺷﻌﺮﺍء ﺳﻮﺭﻩ ﺍﻟﺸﻌﺮء ﺁﻳﻪ‪ ،227/‬ﺝ‪.3/‬‬
‫‪ .7‬ﺣﻜﻢ ﺷﻨﻴﺪﻥ ﻣﺮﺩﮔﺎﻥ‪ ،‬ﻭ ﮔﻨﺒﺪ ﻭ ﺳﻨﮓ ﻗﺒﺮ ﺳﺎﺯﻱ ﺑﺮ ﻗﺒﺮﻫﺎ؛ ﺳﻮﺭﻩ ﻧﻤﻞ ﺁﻳﻪ ‪،80‬‬
‫ﺝ‪ .3/‬ﻭ ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ‪،22/‬ﺝ‪.3/‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪8‬‬

‫‪ .8‬ﺍﻧﺘﺨﺎﺏ ﺍﻣﺎﻡ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍﺳﺖ ﻳﺎ ﻣﺮﺩﻡ‪ ،‬ﺳﻮﺭﻩ ﻗﺼﺺ ﺁﻳﻪ‪ ،68‬ﺝ‪.3/‬‬

‫‪ .9‬ﺣﻜﻢ ﺯﻛﺎﺕ‪ ،‬ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ ﺁﻳﻪ‪ ،4/‬ﺝ‪.3/‬‬
‫‪ .10‬ﺍﻫﻞ ﺑﻴﺖ ﭼﻪ ﻛﺴﺎﻧﻴﺪ ﻭ ﻃﻬﺎﺭﺕ ﺁﻧﻬﺎ ﺑﻪ ﭼﻪ ﻣﻌﻨﺎﺳﺖ؟ ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ‪ ،‬ﺁﻳﻪ‪،33/‬‬
‫ﺝ‪.3/‬‬
‫‪ .11‬ﺁﻳﺎ ﺍﺋﻤﻪ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﻪ ﻫﺴﺘﻨﺪ؟ ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ ﺁﻳﻪ‪ ،38/‬ﺝ‪3/‬‬
‫‪ .12‬ﺣﻜﻢ ﺗﻌﻮﻳﺬﺍﺕ ﻭﺷﮕﻮﻥ‪ ،‬ﺳﻮﺭﻩ ﻳﺲ‪ ،‬ﺁﻳﻪ‪ ،18/‬ﺝ‪.4/‬‬
‫‪ .13‬ﺁﻳﺎ ﺍﻣﺎﻣﺎﻥ ﻣﻌﺼﻮﻣﻨﺪ؟! ﺳﻮﺭﻩ ﺍﻟﺰﻣﺮ‪ ،‬ﺁﻳﻪ ‪ ،13‬ﺝ‪ .4/‬ﻭ ﺳﻮﺭﻩ ﻏﺎﻓﺮ‪ ،‬ﺁﻳﻪ‪ ،55/‬ﺝ‪.4/‬‬
‫‪ .14‬ﺁﻳﺎ ﺻﺤﺎﺑﻪ ﻣﺮﺗﺪ ﺷﺪﻧﺪ؟ ﺳﻮﺭﻩ ﺍﻟﻔﺘﺢ‪ ،‬ﺁﻳﻪ‪18/‬ﻭ ﺁﻳﻪ‪ ،29/‬ﺝ‪ .4/‬ﻭ ﺳﻮﺭﻩ ﺍﻟﻮﺍﻗﻌﻪ‪،‬‬
‫ﺁﻳﻪ‪ ،39/‬ﺝ‪ .4/‬ﻭ ﺳﻮﺭﻩ ﺍﻟﺤﺪﻳﺪ‪ ،‬ﺁﻳﻪ‪،10/‬ﺝ‪ .4/‬ﻭ ﺳﻮﺭﻩ ﺍﻟﺤﺸﺮ‪ ،‬ﺁﻳﻪ‪9/‬ﻭ‪ ،10‬ﺝ‪.4/‬‬
‫‪ .15‬ﺧﻮﺍﻧﺪﻥ ﻏﻴﺮ ﺧﺪﺍ ﺩﺭ ﺩﻋﺎء‪ ،‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ‪،213/‬ﺝ‪ .3/‬ﻭ ﺳﻮﺭﻩ ﺟﻦ‪ ،‬ﺁﻳﻪ ‪.20‬‬
‫‪ .16‬ﺷﻔﺎ ﺩﻫﻨﺪﻩ ﺗﻨﻬﺎ ﺧﺪﺍﺳﺖ! ﺳﻮﺭﻩ ﻋﺒﺲ‪ ،‬ﺁﻳﻪ ‪ ،2‬ﺝ‪ .4/‬ﻭ ﺳﻮﺭﻩ ﻏﺎﺷﻴﻪ‪،‬‬
‫ﺁﻳﻪ‪،3/‬ﺝ‪.4/‬‬
‫‪ .17‬ﺁﻳﺎ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻣﺎﻣﺎﻥ ﻋﻠﻢ ﻏﻴﺐ ﺩﺍﺭﻧﺪ؟ ﻭ ﺳﻮﺭﻩ ﻗﺼﺺ‪ ،‬ﺁﻳﻪ‪44/‬ـ‪ ،46‬ﺝ‪.3/‬‬
‫ﻧﻘﻄﻪ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻣﺎ ﺩﺭ ﻃﻮﻝ ﻣﺴﻴﺮ ﺗﻬﻴﻪ ﻭ ﺗﺮﺗﻴﺐ ﺍﻳﻦ ﻛﺘﺎﺏ ﺳﻌﻲ ﻧﻤﻮﺩﻩ ﺍﻳﻢ ﻣﺘﻦ‬
‫ﺍﺻﻠﻲ ﺗﻔﺴﻴﺮ ﺍﻣﺎﻡ ﺑﺮﻗﻌﻲ ﺭﺍ ﺑﻪ ﺧﻮﺍﻧﻨﺪﻩ ﺁﻧﭽﻨﺎﻥ ﻛﻪ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﻧﻘﺶ ﺯﺩﻩ ﺍﻧﺪ ﻋﻴﻨﺎ ﺑﺮﺳﺎﻧﻴﻢ‪،‬‬
‫ﺗﻨﻬﺎ ﺩﺭ ﻣﻮﺍﺭﺩﻱ ﻛﻪ ﻛﻠﻤﻪ ﺍﻱ ﻋﺮﺑﻲ ﺭﺍ ﻣﺆﻟﻒ ﺩﺭ ﺿﻤﻦ ﺟﻤﻠﻪ ﻓﺎﺭﺳﻲ ﺟﺎﻱ ﺩﺍﺩﻩ ﺍﻧﺪ ﻭ‬
‫ﮔﻤﺎﻥ ﺑﺮﺩﻩ ﺍﻳﻢ ﻛﻪ ﻓﻬﻢ ﺁﻥ ﺷﺎﻳﺪ ﺑﺮﺍﻱ ﺑﺮﺧﻲ ﺍﺯ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻭﺍﺿﺢ ﻧﺒﺎﺷﺪ ﺗﻨﻬﺎ ﻣﺮﺍﺩﻑ‬
‫ﻓﺎﺭﺳﻲ ﺁﻥ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭ ﺑﻴﻦ ﺩﻭ ﭘﺮﺍﻧﺘﺰ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﺗﺎ ﺩﺭﻙ ﺟﻤﻠﻪ ﺑﺮﺍﻱ ﺧﻮﺍﻧﻨﺪﻩ ﺁﺳﺎﻧﺘﺮ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺭﺍ ﻻﺯﻡ ﻣﻲ ﺩﺍﻧﻴﻢ ﻛﻪ ﺍﻣﺎﻡ ﺑﺮﻗﻌﻲ ﺩﺭ ﻃﻮﻝ ﻣﺴﻴﺮ ﻋﻠﻤﻲ ﻭﭘﮋﻭﻫﺸﻲ‬
‫ﺧﻮﺩ ﻛﻪ ﺑﺪﻭﻥ ﺗﻌﺼﺐ ﻭ ﺑﺎ ﭼﺸﻤﺎﻧﻲ ﺑﺎﺯ ﻭ ﺑﺎ ﻗﻠﺒﻲ ﺁﻣﺎﺩﻩ ﭘﺬﻳﺮﺵ ﺣﻘﻴﻘﺖ ﻃﻲ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‬
‫ﺗﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺍﺯ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻭ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻧﺎﺩﺭﺳﺖ ﻭ ﻳﺎ ﺿﻌﻴﻒ ﺧﻮﺩ ﺭﺍ ﺳﺎﻟﻢ‬
‫ﺑﻴﺮﻭﻥ ﻛﺸﻨﺪ ﻛﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺩﺭ ﻣﺆﻟﻔﺎﺕ ﺍﻳﺸﺎﻥ ﻭﺍﺿﺢ ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻣﺴﺎﺋﻠﻲ ﻛﻪ‬
‫ﺷﺎﻳﺪ ﻋﻤﺮ ﺑﺪﻭ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩﻩ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﻣﺪﺍﺩ ﻗﺮﻣﺰ ﺑﺮ ﺁﻧﻬﺎ ﺧﻂ ﺑﻄﻼﻥ ﺯﻧﺪ ﺑﺮﺧﻲ ﺭﺳﻮﺑﺎﺗﻲ‬
 ‫‪9‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻋﻘﻴﺪﻩ ﺍﻋﺘﺰﺍﻟﻲ ﭘﻴﺸﻴﻦ ﺍﻳﺸﺎﻥ ﻫﻨﻮﺯ ﺑﺮ ﺫﻫﻨﺸﺎﻥ ﻣﺎﻧﺪﻩ ﺑﻮﺩ‪ ،‬ﭼﻮﻥ؛ ﻋﺪﻡ ﻣﻼﻗﺎﺕ‬
‫ﻣﺆﻣﻨﺎﻥ ﺑﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﻳﺶ! ﻛﻪ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻛﺮﻡ ص ﺁﻧﺮﺍ ﺩﻗﻴﻘﺎ ﺭﻭﺷﻦ ﺳﺎﺧﺘﻪ‬
‫ﺍﻧﺪ‪ ،‬ﻭ ﺗﻔﺴﻴﺮ ﺑﻲ ﻣﻮﺭﺩ ﺑﺮﺧﻲ ﺍﺯ ﺻﻔﺎﺕ ﺍﻟﻬﻲ ﺑﻪ ﻣﻌﺎﻧﻲ ﻣﺠﺎﺯﻱ ﺁﻧﻬﺎ! ﻛﻪ ﺍﻳﻨﭽﻨﻴﻦ ﻣﻮﺍﺭﺩ ﺭﺍ‬
‫ﻣﺎ ﺩﺭ ﭘﺎﻭﺭﻗﻲ ﺳﺨﻨﺎﻥ ﻣﺆﻟﻒ ﺑﺰﺭﮔﻮﺍﺭ ﺭﻭﺷﻦ ﺳﺎﺧﺘﻪ ﺍﻳﻢ ﺗﺎ ﺧﻮﺍﻧﻨﺪﻩ ﻣﺤﺘﺮﻡ ﺑﺎ ﺣﻘﻴﻘﺖ ﺍﻣﺮ‬
‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻛﺮﻡ ص ﺁﺷﻨﺎ ﮔﺮﺩﺩ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺑﺎﺯ ﻫﻢ ﺟﺎﻱ ﺩﺍﺭﺩ ﺍﺷﺎﺭﻩ ﻛﻨﻴﻢ ﻛﻪ ﻭﺟﻮﺩ ﺍﻳﻨﮕﻮﻧﻪ ﻣﺴﺎﺋﻞ ﻧﻪ ﺗﻨﻬﺎ ﻗﺪﺣﻲ ﺑﺮ ﻣﺆﻟﻒ‬
‫ﺣﻘﻴﻘﺖ ﺟﻮﻱ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺟﺎﺋﺰ ﺍﻟﺨﻄﺎ ﻣﻲ ﺑﺎﺷﺪ‪ ،‬ﻭ‬
‫ﺳﺨﻦ ﻫﺮ ﻛﺲ ﺟﺰ ﺧﺪﺍﻱ ﻣﺘﻌﺎﻥ ﻭ ﭘﻴﺎﻡ ﺁﻭﺭ ﺍﻭ ﻗﺎﺑﻞ ﺑﺎﺯﻧﮕﺮﻱ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻲ ﺟﺰ‬
‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﻫﺮ ﭼﻨﺪ ﻋﺎﻟﻢ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺻﺎﺣﺐ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﻣﺆﻟﻔﺎﺕ ﺑﺰﺭگ ﺑﺎﺷﺪ ﺑﺎﺯ ﻫﻢ‬
‫ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺷﺘﺒﺎﻩ ﻛﻨﺪ ﻭ ﻣﺆﻣﻦ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﭘﻲ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﭘﻲ ﻣﺮﺩﺍﻥ ﻭ ﻳﺎ ﺑﻪ‬
‫ﺍﺻﻄﻼﺡ ﺑﺰﺭﮔﺎﻥ! ﻭ ﺍﻭ ﺑﺰﺭﮔﺎﻥ ﺭﺍ ﺑﺎ ﻣﻴﺰﺍﻥ ﺣﻖ ﻣﻲ ﺳﻨﺠﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺣﻖ ﺭﺍ ﺑﺎ ﺯﺑﺎﻥ‬
‫ﺑﺰﺭﮔﺎﻥ!‬
‫ﺑﺎ ﺍﻳﻦ ﺍﻣﻴﺪ ﻛﻪ ﺧﻮﺍﻧﻨﺪﻩ ﻣﺤﺘﺮﻡ ﭘﺲ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺍﻳﻦ ﮔﻨﺠﻴﻨﻪ‪ ،‬ﺁﻧﺮﺍ ﺑﻪ ﺳﺎﻳﺮ ﺩﻭﺳﺘﺎﻥ ﻭ‬
‫ﺁﺷﻨﺎﻳﺎﻥ ﺧﻮﻳﺶ ﻣﻌﺮﻓﻲ ﻛﻨﺪ‪ ،‬ﺩﺳﺖ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭ ﺑﺎﺯﻧﮕﺮﻱ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺭﺯﺷﻤﻨﺪ ﺯﺩﻩ ﺍﻳﻢ‪.‬‬
‫ﺷﺎﻳﺪ ﻛﻪ ﻣﺎ ﻧﻴﺰ ﺍﺯ ﺟﻤﻠﻪ ﺁﻥ ﻛﺴﺎﻧﻲ ﺑﺎﺷﻴﻢ ﻛﻪ ﺩﺭ ﺯﻳﺮ ﭼﺘﺮ ﺁﻥ ﺳﺨﻦ ﮔﻬﺮ ﺑﺎﺭ ﻭ ﻣﻌﺠﺰﻩ‬
‫ﺁﺳﺎﻱ ﺭﺳﻮﻝ ﻫﺪﺍﻳﺖ ﺟﺎﻳﻲ ﺩﺍﺭﻧﺪ‪.‬‬
‫" ﺍﷲ ﺃﺭﻧﺎ ﺍﻟﺤﻖ ﺣﻘﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ‪ ،‬ﻭﺃﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃﻼ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ"‬
‫ﺑﺎﺭ ﺍﻟﻬﺎ! ﺯﻳﺒﺎﻳﻲ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﻪ ﻣﺎ ﺑﻨﻤﺎﻳﺎﻥ ﻭ ﻣﺎ ﺭﺍ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﭘﻴﺮﻭﻱ ﺁﻥ ﻳﺎﺭﻱ ﺩﻩ‪ .‬ﻭ‬
‫ﺯﺷﺘﻲ ﺑﺎﻃﻞ ﺭﺍ ﺑﺮ ﻣﺎ ﺁﺷﻜﺎﺭ ﺳﺎﺯ‪ ،‬ﻭ ﻣﺎ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﻭﺭﻱ ﺩﻩ!‬

‫ﺍﻟﻬﻲ ﺁﻣﻴﻦ!‬
‫ﻧﺎﺷﺮ‪،،،‬‬
 ‫ﻣﻘﺪ‪‬ﻣﻪ‬

‫اﻟﺤﻤﺪﷲ اﻟﺬی ﻫﺪاﻧﺎ ﺑﮑﺘﺎﺑﻪ و ﻣﺎ ﮐﻨﺎ ﻟﻨﻬﺘﺪی ﻟﻮ ﻻ أن ﻫﺪاﻧﺎ اﷲ‪.‬‬

‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺗﻮ ﺭﺍ ﺷﻜﺮ ﻭ ﺳﭙﺎﺱﮔﺬﺍﺭﻳﻢ‪ ،‬ﻭﻓﻘﻂ ﻫﺪﺍﻳﺖ ﺗﻮ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﺩﺍﻧﻴﻢ ﻭ ﭼﻨﺎﻧﭽﻪ‬
‫ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩﺍﻱ‪ " :‬إِ ﱠن ُﻫ َﺪى اﻟﻠﱠ ِﻪ ُﻫ َﻮ اﻟ ُْﻬ َﺪى"‪ ،‬ﻣﺎ ﻧﻴﺰ ﺑﻪ ﺍﻳﻦ ﻧﻌﻤﺖ ﺍﻗﺮﺍﺭ ﻭ ﺍﺫﻋﺎﻥ ﺩﺍﺭﻳﻢ‬
‫ﺎب أَﻧْـ َﺰﻟْﻨَﺎﻩُ إِﻟَْﻴ َ‬
‫ﻚ‬ ‫ِ‬
‫ﱠﺎس" ﻣﻲﺩﺍﻧﻴﻢ‪ ،‬ﻭ ﺑﻪ ﺃﻣﺮ ﺗﻮ ﻛﻪ ﻓﺮﻣﻮﺩﻩﺍﻱ‪ " :‬ﻛﺘَ ٌ‬ ‫ﺪى ﻟِﻠﻨ ِ‬ ‫ﻭ ﻛﺘﺎﺏ ﺗﻮ ﺭﺍ " ُﻫ ً‬
‫ﺎب"‪ ،‬ﺩﺭ ﻛﺘﺎﺑﺖ ﺗﺪﺑ‪‬ﺮ ﻛﺮﺩﻩ ﻭ ﺁﻧﺮﺍ ﻣﺒﺎﺭﻙ ﻭ ﺑﺎ ﺑﺮﻛﺖ‬ ‫ﺎر ٌك ﻟِﻴَ ﱠﺪﺑﱠـﺮوا آﻳَﺎﺗِِﻪ َوﻟِﻴَﺘَ َﺬ ﱠﻛﺮ أُوﻟُﻮ ْاﻷَﻟْﺒَ ِ‬
‫ُﻣﺒَ َ‬
‫َ‬ ‫ُ‬
‫ﻭ ﺧﻴﺮ ﻣﻲﺩﺍﻧﻴﻢ‪ ،‬ﻭ ﻃﺒﻖ "ﻟِﻴَﺘَ َﺬ ﱠﻛ َﺮ" ﺑﺘﺬﻛﺮﺍﺕ ﻛﺘﺎﺑﺖ ﻓﻜﺮ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﻣﻲﺍﻧﺪﺍﺯﻳﻢ‪ ،‬ﺗﺎ ﺍﺯ‬
‫ﺻﺎﺣﺒﺎﻥ ﺍﻧﺪﻳﺸﻪ ﻭ ﺧﺮﺩ ﻣﺤﺴﻮﺏ ﺷﻮﻳﻢ‪ ،‬ﻭ ﻗﻔﻞ ﺟﻬﺎﻟﺖ ﻭ ﺳﻔﺎﻫﺘﻲ ﻛﻪ ﺑﻮﺍﺳﻄﺔ ﻋﺪﻡ‬
‫ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﻛﺘﺎﺑﺖ ﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﻓﺮﺍﻫﻢ ﺁﻣﺪﻩ ﺑﺪﻟﻴﻞ ﺁﻳﺔ‪:‬‬

‫)ﳏﻤﺪ‪(٢٤/‬‬ ‫‪        ‬‬
‫ﻣﻲﺷﻜﻨﻴﻢ ﻭ ﻣﺎ ﻗﺮﺁﻥ ﺗﻮ ﺭﺍ ﺷﻔﺎء ﻭ ﻧﻮﺭ ﻭ ﺭﺣﻤﺖ ﻭ ﺑﺮﻫﺎﻥ ﻫﺪﺍﻳﺖ ﻭ ﻛﻤﺖ ﻭ ﭘﻨﺪ ﻭ‬
‫ﻣﻮﻋﻈﺔ ﺭﻭﺷﻦ ﻣﻲﺩﺍﻧﻴﻢ ﻭ ﺑﻪ ﺁﻳﺔ‪:‬‬
‫)اﻹﺳﺮاء‪(۸۲/‬‬ ‫‪        ‬‬
‫ﻭ ﺁﻳﺔ‬

‫‪)            ‬اﻟﻨﺴﺎء‪(۱۷۴/‬‬ ‫‪‬‬
‫ﻭ ﺁﻳﺔ‪:‬‬

‫)اﳉﺎﺛﻴﺔ‪(۲۰/‬‬ ‫‪        ‬‬
‫ﺍﻳﻤﺎﻥ ﺩﺍﺭﻳﻢ ﻭ ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩﺍﻱ‪:‬‬

‫)اﻟﻌﻨﻜﺒﻮت‪(۵۱/‬‬ ‫‪‬‬ ‫‪     ‬‬ ‫‪‬‬

 ‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪12‬‬

‫ﻭ ﻓﺮﻣﻮﺩﻩﺍﻱ‪:‬‬

‫)اﻟﻨﺤﻞ‪(۸۹/‬‬ ‫‪       ‬‬

‫ﺁﻧﺮﺍ ﺑﺮﺍﻱ ﺭﺍﻫﻨﻤﺎﺋﻲ ﺍﻣﻮﺭ ﺩﻳﻨﻲ ﻛﺎﻓﻲ ﻭ ﺟﺎﻣﻊ ﻣﻲﺩﺍﻧﻴﻢ‪.‬‬
‫ﻭ ﺻﻠﻮﺍﺕ ﻭ ﺳﻼﻡ ﺑﺮ ﭘﻴﺮﻭﺍﻥ ﻛﺘﺎﺏ ﺗﻮ ﺣﻀﺮﺕ ﻣﺤﻤ‪‬ﺪص ﻭ ﻳﺎﺭﺍﻥ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﻭ‬
‫ﺃﺗﺒﺎﻉ ﺍﻭ ﻛﻪ ﺭﺍﻩﻳﺎﻓﺘﮕﺎﻥ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﻭ ﺑﻌﺪ؛ ﭼﻮﻥ ﺍﻛﺜﺮ ﺍﻫﻞ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﻧﺎﻡ ﻣﺴﻠﻤﺎﻧﻲ ﺑﺮﺧﻮﺩ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﺍﺯ ﻛﺘﺎﺏ ﺩﻳﻨﻲ ﻭ‬
‫ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﺑﻲﺧﺒﺮﻧﺪ ﻭ ﻟﺬﺍ ﺑﻌﻘﺎﺋﺪ ﻣﺘﻔﺮﻗﺔ ﺑﺎﻃﻠﻪ ﻭ ﺫﻟّﺖ ﻧﻔﺎﻕ ﻭ ﺗﻔﺮﻗﻪ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩ ﻭ‬
‫ﺑﺮﺍﻱ ﺗﻤﻴﺰ ﺑﻴﻦ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺑﻤﻴﺰﺍﻧﻲ ﭼﻨﮓ ﻧﺰﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﺪﻧﺒﺎﻝ ﻫﺮ ﻋﺎﻟﻢ ﻧﻤﺎﺋﻲ‬
‫ﺭﻓﺘﻪ ﻭ ﺑﻮﺍﺳﻄﺔ ﺩﻳﻦ ﺗﻘﻠﻴﺪﻱ ﺗﺤﻘﻴﻘﺎﺕ ﺩﻳﻨﻲ ﺭﺍ ﺟﺎﺋﺰ ﻧﻤﻲﺷﻤﺮﺩ‪ ،‬ﻭ ﺩﺭﺻﺪﺩ ﺗﺤﻘﻴﻖ‬
‫ﻧﻤﻲﺑﺎﺷﺪ‪ .‬ﻭ ﺍﮔﺮ ﮔﺎﻫﻲ ﺑﻪ ﻓﻜﺮ ﺗﺤﻘﻴﻖ ﺍﻓﺘﺎﺩﻩ ﻣﻌﻴﺎﺭﻱ ﻛﻪ ﺣﻖ ﺭﺍ ﺍﺯ ﻧﺎﺣﻖ ﺟﺪﺍ ﺳﺎﺯﻧﺪ‬
‫ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺩﺭ ﺍﻣﺮ ﺩﻳﻦ ﺣﻴﺮﺍﻥ ﻭ ﺳﺮﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺭﺍﻩﻧﻤﺎﻳﺎﻥ ﺩﻟﺴﻮﺯ ﺧﻴﺮﺧﻮﺍﻩ‬
‫ﺑﻴﺪﺍﺭﻱ ﻛﻪ ﺍﺯ ﻣﻴﺰﺍﻥ ﻭ ﻣﻌﻴﺎﺭ ﺩﻳﻦ ﺁﮔﺎﻩ ﺑﺎﺷﻨﺪ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭ ﻏﺎﻟﺒﺎً ﺩﻧﻴﺎ ﻃﻠﺒﺎﻧﻲ ﺑﻨﺎﻡ ﺩﻳﻦ‬
‫ﺑﺮﮔﺮﺩﻥ ﺍﻳﺸﺎﻥ ﺳﻮﺍﺭ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﻋﺎﻟﻢ ﻭ ﺟﺎﻫﻞ ﺗﻮﺟ‪‬ﻬﻲ ﻛﻪ ﺷﺎﻳﺪ ﻭ ﺑﺎﻳﺪ ﺑﻜﺘﺎﺏ ﺇﻟﻬﻲ‬
‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺁﻧﺮﺍ ﻣﻬﺠﻮﺭ ﻭ ﻣﺘﺮﻭﻙ ﻧﻤﻮﺩﻩ ﻭ ﺑﻬﺮﺓ ﺷﺎﻳﺴﺘﻪ ﺍﺯ ﺁﻥ ﻧﺒﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺣﺘّﻲ ﺩﺭ‬
‫ﺣﻮﺯﻩﻫﺎﻱ ﻋﻠﻤﻲ ﺩﻳﻨﻲ ﺗﺪﺭﻳﺲ ﺁﻥ ﺟﺰء ﺑﺮﻧﺎﻣﻪ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ‬
‫ﺳﺎﻳﺮ ﭘﻴﺸﻮﺍﻳﺎﻥ ﺍﺳﻼﻡ ﺗﻤﺎﻣﺎً ﻗﺮﺁﻥ ﺭﺍ ﻣﻴﺰﺍﻥِ ﺣﻖّ ﻭ ﺑﺎﻃﻞ ﻭ ﺭﻫﻨﻤﺎﻱ ﺳﻌﺎﺩﺕ ﻭ ﺑﺮﺍﻱ ﻫﻤﻪ‬
‫ﺁﻧﺮﺍ ﺍﻣﺎﻡ ﻭ ﺣﺠ‪‬ﺖ‪ ،‬ﻭ ﭘﻴﺸﻮﺍﻱ ﺧﻮﺩ ﻭ ﺳﺎﻳﺮﻳﻦ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﺮﺍﻱ ﺗﺼﻔﻴﺔ ﺣﻘﺎﻳﻖ ﺩﻳﻦ ﺍﺯ‬
‫ﺧﺮﺍﻓﺎﺕ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﻣﻌﺮّﻓﻲ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﻋﻠﻞ ﻓﺮﺍﻭﺍﻧﻲ ﺑﺎﻋﺚ ﺷﺪﻩ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺍﻳﻦ‬
‫ﻭﺍﻗﻌﻴ‪‬ﺎﺕ ﺩﻭﺭ ﻭ ﺑﻲﺧﺒﺮ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻗﺮﺁﻥ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﻦ ﻭ ﺩﻧﻴﺎ ﺑﻲﺍﻃﻼﻋﻨﺪ‪ .‬ﻭ‬
‫ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻮﺭﺓ ﻓﺮﻗﺎﻥ ﺁﻳﺔ ‪ 30‬ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻭﺯ ﻗﻴﺎﻣﺖ‬
‫ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﻋﺪﻝ ﺇﻟﻬﻲ ﺍﺯ ﻗﻮﻡ ﻭ ﺍﺯ ﺃﻣ‪‬ﺖ ﺩﺭ ﻋﻮﺽ ﺷﻔﺎﻋﺖ ﺷﻜﺎﻳﺖ ﻣﻲﻛﻨﺪ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ‬
‫ﻓﺮﻗﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﻓﺮﻗﺎن‪(۳۰ :‬‬ ‫‪‬‬ ‫‪        ‬‬ ‫‪‬‬
‫»ﺭﺳﻮﻝ ﺧﺪﺍ ﮔﻮﻳﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻗﻮﻡ ﻣﻦ ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﻣﺘﺮﻭﻙ ﻧﻤﻮﺩﻧﺪ«‪.‬‬
 ‫‪13‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻳﻜﻲ ﺍﺯ ﻋﻠﻞ ﺑﻲﺧﺒﺮﻱ ﻣﺮﺩﻡ ﺍﺯ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻧﻲ ﻫﻤﺎﻧﺎ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺍﺯ ﺑﻴﺪﺍﺭﻱ ﻣﺮﺩﻡ‬
‫ﺑﺘﻮﺳﻂ ﻗﺮﺁﻥ ﻭﺣﺸﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺣﻔﻆ ﺧﺮﺍﻓﺎﺕ ﺧﻮﺩ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﻓﻬﻢ ﻗﺮﺁﻥ ﺩﻭﺭ‬
‫ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻫﻤﺎﻥ ﮔﻮﻳﻨﺪﮔﺎﻧﻲ ﻛﻪ ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﻣﺒﻠﻎ ﻗﺮﺁﻥ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺑﺎﻗﺮﺍﺭ‬
‫ﺧﻮﺩ ﻗﺮﺁﻥ ﺭﺍ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﺑﺎﻳﺪ ﺍﻣﺎﻡ ﺑﻴﺎﻳﺪ ﻭ ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻛﻨﺪ‪ .‬ﻛﺴﻲ‬
‫ﻧﻴﺴﺖ ﺑﻪ ﺁﻧﺎﻥ ﺑﮕﻮﻳﺪ‪ :‬ﭘﺲ ﭼﺮﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﺎﺯﺩﻩ ﺍﻣﺎﻡ ﺑﻴﺎﻥ ﻧﻜﺮﺩﻧﺪ؟! ﻭ ﺍﮔﺮ ﺑﻴﺎﻥ‬
‫ﻛﺮﺩﻧﺪ ﭘﺲ ﻗﺎﺑﻞ ﻓﻬﻢ ﺷﺪﻩ ﭼﺮﺍ ﻣﻲﮔﻮﺋﻴﺪ ﻧﻤﻲﻓﻬﻤﻴﻢ؟ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﺎﻣﺖ ﻳﻬﻮﺩ ﻛﻪ ﺑﻪ ﺩﺭﻭﻍ‬
‫ﻣﺪﻋﻲ ﻳﭙﺮﻭﻱ ﻛﺘﺎﺏ ﺗﻮﺭﺍﺕ ﺑﻮﺩﻧﺪ ﻭ ﺑﮕﻔﺘﺎﺭ ﺁﻥ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺷﺘﻨﺪ ﺩﺭ ﺳﻮﺭﺓ ﺟﻤﻌﻪ ﺁﻳﺔ ‪5‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪           ‬‬ ‫‪‬‬
‫‪             ‬‬
‫)ﲨﻌﻪ‪(۵ :‬‬
‫»ﺁﻧﺎﻧﻜﻪ ﻣﺪﻋﻲ ﺣﻤﻞ ﺗﻮﺭﺍﺗﻨﺪ ﺳﭙﺲ ﺣﺎﻣﻞ ﺁﻥ ﻧﺸﺪﻩﺍﻧﺪ ﺑﻤﺎﻧﻨﺪ ﺧﺮﻱ ﺑﺎﺷﻨﺪ ﻛﻪ ﺑﺎﺭ ﺁﻥ‬
‫ﻛﺘﺎﺏ ﺑﺎﺷﺪ‪ ،‬ﺑﺪ ﺍﺳﺖ ﻣ‪‬ﺜَﻞ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺍﻳﻦ ﻗﻮﻡ‬
‫ﺳﺘﻤﮕﺮ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻲﻛﻨﺪ‪.«.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺧﺮ ﻭ ﺳﺘﻤﮕﺮ ﻭ ﻣﺤﺮﻭﻡ ﺍﺯ ﻫﺪﺍﻳﺖ ﺧﻮﺍﻧﺪﻩ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺻﻮﺭﺕ؛ ﺑﻜﺴﺎﻧﻴﻜﻪ ﻣﺪﻋﻲ ﺣﻤﻞ ﻗﺮﺁﻥ ﻭ ﺍﺯ ﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ ﭼﻪ ﺑﺎﻳﺪ ﮔﻔﺖ؟ ﻭ ﺁﻳﺎ ﻧﺒﺎﻳﺪ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺳﺘﻤﮕﺮ ﻭ ﺩﻭﺭ ﺍﺯ ﻫﺪﺍﻳﺖ ﻭ ﺑﻲﺳﻌﺎﺩﺕ ﺩﺍﻧﺴﺖ؟‬
‫ﺑﻪ ﻫﺮﺣﺎﻝ ﻣﺎ ﺑﺮﺍﻱ ﻭﻇﻴﻔﺔ ﺩﻳﻨﻲ ﻭ ﻭﺟﺪﺍﻧﻲ ﺑﺮ ﺁﻥ ﺷﺪﻳﻢ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﺪﺍﺭ ﻭ‬
‫ﺑﺮﺍﻫﻨﻤﺎﺋﻲ ﻗﺮﺁﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﺸﻴﺎﺭ ﺳﺎﺯﻳﻢ‪ ،‬ﻭ ﺑﺎ ﻗﻠﻢ ﺳﺎﺩﻩ ﻭ ﺭﻭﺍﻥ ﺑﺎ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺑﻤﺮﺩﻡ‬
‫ﺧﻮﺩ ﺍﻋﻼﻥ ﻧﻤﺎﺋﻴﻢ ﻛﻪ ﺍﻳﻦ ﺫﻟّﺖ ﻭ ﺑﻴﭽﺎﺭﮔﻲ ﻭ ﺳﺮﮔﺮﺩﺍﻧﻲ ﺷﻤﺎ ﺑﻮﺍﺳﻄﺔ ﺑﻲﺍﻃﻼﻋﻲ ﻭ ﻋﺪﻡ‬
‫ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺑﺎﺷﺎﺭﻩ ﻭ ﻣﺸﻮﺭﺕ ﺩﻭﺳﺘﺎﻥ ﺑﻨﻮﺷﺘﻦ ﻛﺘﺎﺏ )ﺗﺎﺑﺸﻲ ﺍﺯ‬
‫ﻗﺮﺁﻥ( ﭘﺮﺩﺍﺧﺘﻴﻢ‪ .‬ﻭ ﺍﻣﻴﺪ ﺃﺟﺮ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻥ ﻭ ﻧﺎﺯﻝﻛﻨﻨﺪﺓ ﻗﺮﺁﻥ ﺩﺍﺭﻳﻢ‪ .‬ﺷﺎﻳﺪ ﺟﻮﺍﻧﺎﻥ‬
‫ﺭﻭﺷﻦ ﺩﻝِ ﺣﻖﺟﻮ ﺑﻮﺳﻴﻠﺔ ﺁﻥ ﺭﺍﻫﻨﻤﺎﺋﻲ ﺷﺪﻩ ﻭ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﻫﺮ ﻳﻚ ﺧﻮﺩ ﭘﺮﭼﻤﺪﺍﺭ‬
‫ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮﺍﻥ ﺷﻮﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﻓﺼﻞ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻣﻔﻴﺪﻩ‪ ،‬ﺗﺮﺟﻤﺔ ﺭﻭﺍﻧﻲ ﺍﺯ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪14‬‬

‫ﻗﺮﺁﻥ ﻭ ﺗﻮﺿﻴﺤﺎﺗﻲ ﺍﺯ ﺑﻌﻀﻲ ﺍﺯ ﻧﻜﺎﺕ ﺁﻥ ﻧﮕﺎﺷﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﻭ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻻﺯﻣﻪ ﻛﻪ ﺩﺍﻧﺴﺘﻦ‬
‫ﺁﻥ ﺑﺮ ﻫﺮ ﻣﺴﻠﻤﺎﻧﻲ ﻭﺍﺟﺐ ﻣﻲﺑﺎﺷﺪ ﺫﻳﻼً ﺫﻛﺮ ﻣﻲﺷﻮﺩ‪:‬‬

‫‪ -1‬ﻗﺮﺁﻥ ﻭ ﺗﻮﺍﺗﺮ ﺁﻥ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص‬

‫ﺩﻻﺋﻞ ﺑﺴﻴﺎﺭﻱ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﺩﺭ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻫﻤﺎﻥ ﻗﺮﺁﻧﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﻣﺪﻭ‪‬ﻥ ﺁﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺣﻀﻮﺭ ﺍﻭ ﻭ‬
‫ﺑﺪﺳﺘﻮﺭ ﺍﻭ ﺟﻤﻊﺁﻭﺭﻱ ﻭ ﺗﻨﻈﻴﻢ ﻭ ﺗﺪﻭﻳﻦﺷﺪﻩ ﻭ ﺑﻌﺪ ﺑﻪ ﺻﻮﺭﺕ ﻓﻌﻠﻲ ﺩﺭﺁﻣﺪﻩ‪ ،‬ﻭ ﺍﺻﺤﺎﺏ‬
‫ﮔﺮﺍﻣﻴﺶ ﺩﺭ ﺯﻳﺮ ﻧﻈﺮ ﺍﻭ ﺑﻬﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺩﺭﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺁﻥ ﺟﻨﺎﺏ ﺗﺼﻮﻳﺐ ﻧﻤﻮﺩﻩ ﻭ ﺑﺮﺍﻱ‬
‫ﺃﻣ‪‬ﺖ ﺧﻮﺩ ﮔﺬﺍﺷﺘﻪ‪:‬‬
‫ﺩﻟﻴﻞ ﺍﻭﻝ‪ :‬ﺍﺣﺎﺩﻳﺚ ﻭ ﺭﻭﺍﻳﺎﺕ ﺑﺴﻴﺎﺭﻱ ﺭﺳﻴﺪﻩ ﻛﻪ ﻫﺮ ﭼﻪ ﻧﺎﺯﻝ ﻣﻲﺷﺪ ﺑﻪ ﺍﺻﺤﺎﺏ‬
‫ﺧﻮﺩ ﻗﺮﺍﺋﺖ ﻣﻲﻧﻤﻮﺩ ﻭ ﻣﻲﻓﺮﻣﻮﺩ‪ :‬ﺑﻨﻮﻳﺴﻴﺪ ﻭ ﺍﺯ ﺣﻔﻆ ﻛﻨﻴﺪ‪ .‬ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺩﺭ‬
‫ﻛﺘﺎﺏ "ﺍﻻﺗﻘﺎﻥ" ﺳﻴﻮﻃﻲ ﻭ ﻛﺘﺎﺏ "ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ" ﺯﻧﺠﺎﻧﻲ ﺹ ‪ 35‬ﻭ ﺗﻔﺴﻴﺮ‬
‫"ﻣﺠﻤﻊﺍﻟﺒﻴﺎﻥ" ﻭ "ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ" ﻭ "ﺗﻔﺴﻴﺮﺍﻟﺒﻴﺎﻥ" ﺧﻮﺋﻲ ﻭ ﺳﺎﻳﺮ ﻛﺘﺐ ﺁﻣﺪﻩ‪ .‬ﺍﺯ ﺁﻥ‬
‫ﺟﻤﻠﻪ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻛﻪ ﮔﻔﺖ‪ :‬ﻣﻦ ﻫﻔﺘﺎﺩ ﻭ ﭼﻨﺪ ﺳﻮﺭﻩ ﺍﺯ ﺩﻫﺎﻥ‬
‫ﻣﺒﺎﺭﻙ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﺍ ﮔﺮﻓﺘﻢ‪ .‬ﻭ ﻧﻴﺰ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﮔﻔﺖ‪ :‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺩﺭﻏﺎﺭﻱ ﺑﻮﺩ ﻛﻪ ﺳﻮﺭﺓ ﺍﻟﻤﺮﺳﻼﺕ ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻣﻦ ﺍﺯ ﺍﻭ ﻓﺮﺍﮔﺮﻓﺘﻢ‪ .‬ﻭ ﻧﻴﺰ‬
‫ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﺑﻮﻋﺒﻴﺪﻩ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭ ﺍﺑﻦ ﻣﻨﺬﺭ ﻭ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﺍﺯ ﻋﻤﺮ ﺑﻦ ﻋﺎﻣﺮ‬
‫ﺍﻧﺼﺎﺭﻱ ﻛﻪ ﮔﻔﺖ ﻋﻤﺮ ﺑﻦ ﺧﻄﺎﺏ ﻗﺮﺍﺋﺖ ﻛﺮﺩ‪:‬‬
‫‪      ‬‬ ‫‪‬‬
‫)ﺗﻮﺑﻪ‪(۱۰۰ :‬‬ ‫‪‬‬
‫ﻭ ﻛﻠﻤﺔ "ﺍﻷﻧﺼﺎﺭ" ﺭﺍ ﺑﺮﻓﻊ ﺧﻮﺍﻧﺪ ﻭ ﺑﺪﻭﻥ "ﻭﺍﻭ" ﻗﺒﻞ ﺍﺯ ﻛﻠﻤﺔ "ﺍﻟﺬﻳﻦ"‪ ،‬ﺯﻳﺪ ﺑﻦ‬
‫ﺛﺎﺑﺖ ﮔﻔﺖ‪" :‬ﻭﺍﻟﺬﻳﻦ" ﺑﺎ "ﻭﺍﻭ" ﺍﺳﺖ‪ ،‬ﻋﻤﺮ ﮔﻔﺖ ﺑﺮﻭﻳﺪ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ‪،‬‬
‫ﭼﻮﻥ ﺁﺑﻲ ﺁﻣﺪ ﻋﻤﺮ ﺍﺯ ﺍﻭ ﺳﺆﺍﻝ ﻛﺮﺩ ﻛﻪ؛ ﺍﻟّﺬﻳﻦ ﺑﺎ "ﻭﺍﻭ" ﺍﺳﺖ ﻳﺎ ﺧﻴﺮ؟ ﺍﺑﻲ ﮔﻔﺖ‪ :‬ﺑﻠﻲ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺁﻧﺮﺍ ﺑﺎ "ﻭﺍﻭ" ﺑﺮﺍﻱ ﻣﻦ ﻗﺮﺍﺋﺖ ﻛﺮﺩ ﻭﻗﺘﻴﻜﻪ ﺗﻮ ﻣﺸﻐﻮﻝ ﻓﺮﻭﺵ ﮔﻨﺪﻡ‬
 ‫‪15‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﻮﺩﻱ‪ .‬ﻋﻤﺮ ﻗﺒﻮﻝ ﻛﺮﺩ‪ .‬ﻭ ﺑﺎﺯ ﻋﺎﻣﺔ ﻭ ﺧﺎﺻ‪‬ﻪ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺃﺑﻲ‪ ‬ﺑﻦ ﻛﻌﺐ‬
‫ﮔﻔﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻤﻦ ﻓﺮﻣﻮﺩ ﺧﺪﺍ ﻣﺮﺍ ﺃﻣﺮ ﻛﺮﺩﻩ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮ ﺗﻮ ﻗﺮﺍﺋﺖ ﻧﻤﺎﻳﻢ ﻭ‬
‫ﺑﺘﻮ ﻳﺎﺩ ﺩﻫﻢ‪ ،‬ﺃﺑﻲ ﮔﻔﺖ ﺁﻳﺎ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﻣﺮﺍ ﻧﺎﻡ ﺑﺮﺩﻩ؟ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﻲ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻥ ﺗﻮ ﺭﺍ ﻳﺎﺩ ﻧﻤﻮﺩﻩ‪ .‬ﺍﺑﻲ ﺍﺯ ﺷﻮﻕ ﭼﺸﻤﻬﺎﻳﺶ ﭘﺮ ﺍﺯ ﺍﺷﻚ ﺷﺪ‪.‬‬
‫ﻭﺑﺎﺯ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺳﻮﺭﻩﻫﺎﺋﻲ ﺍﺯ ﻗﺮﺁﻥ ﺑﻪ ﻣﻦ‬
‫ﺁﻣﻮﺧﺖ‪ .‬ﻭ ﻣﻦ ﺷﻨﻴﺪﻡ ﻛﻪ ﻫﺸﺎﻡ ﺑﻦ ﺣﻜﻴﻢ ﺳﻮﺭﺓ ﻓﺮﻗﺎﻥ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص‪ .‬ﻣﻦ ﮔﻮﺵ ﺩﺍﺩﻡ ﺩﻳﺪﻡ ﺁﻥ ﻃﻮﺭﻳﻜﻪ ﺍﻭ ﻗﺮﺍﺋﺖ ﻣﻲﻛﻨﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﻣﻦ‬
‫ﻧﻴﺎﻣﻮﺧﺘﻪ‪ .‬ﺻﺒﺮ ﻛﺮﺩﻡ ﺗﺎ ﻧﻤﺎﺯﺵ ﺗﻤﺎﻡ ﺷﺪ‪ ،‬ﺭﺩﺍء ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻢ ﻭ ﮔﻔﺘﻢ‪ :‬ﭼﻪ ﻛﺲ ﭼﻨﻴﻦ‬
‫ﻗﺮﺍﺋﺖ ﺭﺍ ﺑﺘﻮ ﺁﻣﻮﺧﺘﻪ؟ ﮔﻔﺖ ﺭﺳﻮﻝ ﺧﺪﺍص‪ .‬ﮔﻔﺘﻢ‪ :‬ﺩﺭﻭﻍ ﻣﻲﮔﻮﺋﻲ‪ ،‬ﭼﻮﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﻳﻦ ﺳﻮﺭﻩ ﺭﺍ ﺑﻪ ﻣﻦ ﺁﻣﻮﺧﺘﻪ ﻧﻪ ﺍﻳﻦ ﭼﻨﻴﻦ ﻛﻪ ﺗﻮ ﻣﻲﺧﻮﺍﻧﻲ‪ ،‬ﭘﺲ ﺑﺎ ﺍﻭ ﺑﻪ‬
‫ﺧﺪﻣﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻓﺘﻴﻢ‪ ،‬ﻣﻦ ﻋﺮﺽ ﻛﺮﺩﻡ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻳﻦ ﺳﻮﺭﺓ ﻓﺮﻗﺎﻥ ﺭﺍ ﺑﻪ‬
‫ﻟﻬﺠﻪﺍﻱ ﻣﻲﺧﻮﺍﻧﺪ ﻛﻪ ﺑﻤﻦ ﻧﻴﺎﻣﻮﺧﺘﻪﺍﻱ؟ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻭ ﺭﺍ ﺭﻫﺎ ﻛﻦ ﻭ ﺑﻪ ﻫﺸﺎﻡ‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺑﺨﻮﺍﻥ‪ .‬ﭘﺲ ﺍﻭ ﻫﻤﺎﻧﻄﻮﺭﻳﻜﻪ ﻣﻦ ﺍﺯ ﺍﻭ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻡ ﻗﺮﺍﺋﺖ ﻛﺮﺩ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺻﺤﻴﺢ ﻣﻲﺧﻮﺍﻧﺪ ﺍﻳﻦ ﭼﻨﻴﻦ ﻧﺎﺯﻝ ﺷﺪﻩ! ﭘﺲ ﺍﺯﻫﺸﺎﻡ ﻣﻦ ﻗﺮﺍﺋﺖ ﻛﺮﺩﻡ‪ ،‬ﺣﻀﺮﺕ‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﻗﺮﺍﺋﺖ ﺗﻮ ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ‪ ،‬ﻗﺮﺁﻧﻲ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻫﺮ ﻃﻮﺭ ﻭ ﻫﺮ ﻟﻬﺠﻪ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﺷﻤﺎ ﺁﺳﺎﻥ ﺍﺳﺖ ﺑﺨﻮﺍﻧﻴﺪ‪ .‬ﻭ ﺑﺎﺯ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺮﺍﻱ ﺗﺸﻮﻳﻖ‬
‫ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﺑﻪ ﺣﻔﻆ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩ‪» :‬ﻓﻠﻴﺆﻣﮑﻢ أﻗﺮﺋﮑﻢ«‪ .‬ﻳﻌﻨﻲ ﺩﺭ ﻧﻤﺎﺯﻫﺎ ﻫﺮ ﻛﺲ ﺑﻪ‬
‫ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﻭ ﺣﻔﻆ ﺁﻥ ﺑﻬﺘﺮ ﻭﺍﺭﺩ ﺍﺳﺖ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﻣﺎﻣﺖ ﻛﻨﺪ‪ .‬ﻭ ﺑﺎﺯ ﺭﻭﺍﻳﺖ ﻣﺸﻬﻮﺭ‬
‫ﺁﻣﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪» :‬أﺑﯽ أﻗﺮﺋﮑﻢ«‪ .‬ﻭ ﻧﻴﺰ ﻋﺎﻣﻪ ﻭ ﺧﺎﺻﻪ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ‬
‫ﺁﻳﺔ ‪ 12‬ﺳﻮﺭﺓ ﺍﻟﺤﺎﻗّﻪ‪:‬‬

‫)ﺣﺎﻗّﻪ‪(۱۲ :‬‬ ‫‪‬‬ ‫‪  ‬‬ ‫‪‬‬

‫ﻧﺎﺯﻝ ﺷﺪ ﺩﺭ ﻣﺪﺡ ﻛﺴﺎﻧﻲ ﻛﻪ ﭼﻮﻥ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﻣﻲﺷﺪ ﺁﻧﺮﺍ ﺍﺯ ﺣﻔﻆ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ‬
‫ﻗﺒﻴﻞ ﺍﺧﺒﺎﺭ ﻣﺘﻮﺍﺗﺮ ﺍﺳﺖ ﻛﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺑﺰﺭگ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪16‬‬

‫ﻛﻮﭼﻚ ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﻳﺎﺩ ﻣﻲﺩﺍﺩﻩ ﻭ ﻫﻤ‪‬ﺖ ﻣﻲﮔﻤﺎﺷﺘﻪ ﻛﻪ ﺍﺯ ﺣﻔﻆ ﻛﻨﻨﺪ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ‬
‫ﭼﻮﻥ ﻋﺮﺏ ﻓﺼﻴﺢ ﺑﻮﺩﻧﺪ ﻭ ﻟﻄﺎﻓﺖ ﻣﻌﺎﻧﻲ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻟﺬﺍ ﺑﺎ ﺷﻮﻕ ﻭ ﺷﻐﻒ‬
‫ﺯﻳﺎﺩﻱ ﺑﻪ ﺣﻔﻆ ﺁﻥ ﻣﻲﻛﻮﺷﻴﺪﻧﺪ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﻣﺬﺍﻕ ﺍﻳﺸﺎﻥ ﺑﺴﻴﺎﺭ ﺷﻴﺮﻳﻦ ﻭ ﺩﻝﻧﺸﻴﻦ‬
‫ﺑﻮﺩ‪ .‬ﻭ ﺑﺎﺯ ﻋﺪﺓ ﺯﻳﺎﺩﻱ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺁﻳﻪﺍﻱ ﺭﺍ ﻛﻪ ﻓﺮﺍ ﻣﻲﮔﺮﻓﺘﻨﺪ‬
‫ﻣﻜﺮّﺭ ﻣﻲﺁﻣﺪﻧﺪ ﻧﺰﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﺧﻮﺍﻧﺪﻧﺪ ﺗﺎ ﺩﺭ ﺣﺎﻓﻈﺔ ﺍﻳﺸﺎﻥ ﺑﻤﺎﻧﺪ‪ ،‬ﻭ ﻋﺮﺽ‬
‫ﻣﻲﻛﺮﺩﻧﺪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺁﻥ ﻃﻮﺭﻳﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺁﻳﺎ ﻣﻦ ﺣﻔﻆ ﻛﺮﺩﻩﺍﻡ ﻳﺎ ﺧﻴﺮ؟ ﺗﺎ ﺍﻳﻨﻜﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﻲ‪ ،‬ﻭ ﺣﻔﻆ ﺍﻳﺸﺎﻥ ﺭﺍ ﺗﻘﺮﻳﺮ ﻣﻲﻧﻤﻮﺩ‪ .‬ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﭼﻨﺎﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﺣﻀﺮﺕ ﻋﻠﻲ‪ ‬ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﺧﻮﺩ ﺩﺭ ﺧﻄﺒﺔ ‪ 121‬ﻳﺎﺩﻱ‬
‫ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﻤﻮﺩ ﻭ ﺑﺮ ﻓﻘﺪﺍﻥ ﺍﻳﺸﺎﻥ ﺗﺄﺳ‪‬ﻒ ﻣﻲﺧﻮﺭﺩ ﻭ ﺁﺭﺯﻭﻱ ﻣﻼﻗﺎﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺍﺷﺖ ﻭ‬
‫ﻣﻲﻓﺮﻣﻮﺩ‪» :‬أﻳﻦ اﻟﻘﻮم اﻟﺬﻳﻦ دﻋﻮا إﻟﯽ اﻹﺳﻼم ﻓﻘﺒﻠﻮﻩ و ﻗﺮؤا اﻟﻘﺮآن ﻓﺄﺣﮑﻤﻮﻩ«‪ .‬ﻳﻌﻨﻲ؛‬
‫ﻛﺠﺎﻳﻨﺪ ﺁﻥ ﻋﺪﻩﺍﻱ ﻛﻪ ﺑﻪ ﺍﺳﻼﻡ ﺩﻋﻮﺕ ﺷﺪﻩ ﻭ ﺁﻧﺮﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻗﺮﺍﺋﺖ ﻧﻤﻮﺩﻩ ﻭ‬
‫ﻣﺤﻜﻢ ﻛﺮﺩﻧﺪ‪.‬‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻮﺭ‪‬ﺧﻴﻦ ﻭ ﻣﺤﺪ‪‬ﺛﻴﻦ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺧﺎﺭﺟﻪ ﺑﻦ ﺯﻳﺪ ﺍﺯ ﭘﺪﺭﺧﻮﺩ ﻛﻪ‬
‫ﮔﻔﺖ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻭﺍﺭﺩ ﻣﺪﻳﻨﻪ ﺷﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻦ ﻫﻔﺪﻩ ﺳﻮﺭﻩ ﻗﺮﺍﺋﺖ ﻛﺮﺩﻩ ﻭ ﺍﺯ‬
‫ﺣﻔﻆ ﺩﺍﺷﺘﻢ ﻭ ﺑﺮ ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﻮﺍﻧﺪﻡ‪ ،‬ﺣﻀﺮﺕ ﺭﺍ ﺧﻮﺵﺁﻣﺪ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻱ ﺯﻳﺪ‬
‫ﻧﻮﺷﺘﻦ ﻳﻬﻮﺩ ﺭﺍ ﻳﺎﺩ ﺑﮕﻴﺮ ﺯﻳﺮﺍ ﻣﻦ ﺍﺯ ﻳﻬﻮﺩ ﺑﺮ ﺍﻳﻦ ﻗﺮﺁﻥ‪ ،‬ﺍﻳﻤﻦ ﻧﻴﺴﺘﻢ‪ .‬ﺯﻳﺪ ﮔﻔﺖ‪ :‬ﻣﻦ‬
‫ﻧﻮﺷﺘﻦ ﻳﻬﻮﺩ ﺭﺍ ﺩﺭ ﻧﺼﻒ ﻣﺎﻩ ﺑﻪ ﺧﻮﺑﻲ ﻳﺎﺩ ﮔﺮﻓﺘﻢ‪ .‬ﻭ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﻋﺎﺩﺕ‬
‫ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﭼﻮﻥ ﻗﺮﺁﻥ ﺭﺍ ﻳﺎﺩ ﻣﻲﮔﺮﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺗﻌﻠﻴﻢ ﻣﻲﻧﻤﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺍﻭﻻﺩ ﺧﻮﺩ ﻭ‬
‫ﺑﻪ ﻛﺴﺎﻧﻴﻜﻪ ﻭﻗﺖ ﻧﺰﻭﻝ ﺣﺎﺿﺮ ﻧﺒﻮﺩﻧﺪ ﺍﺯ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻭ ﻣﻜﻪ ﻭ ﺍﻃﺮﺍﻑ ﺁﻥ ﻭ ﺑﻪ ﻫﻤﻪ ﻗﺮﺍﺋﺖ‬
‫ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﻳﻚ ﺭﻭﺯ ﻭ ﻳﺎ ﺩﻭ ﺭﻭﺯ ﺍﺯ ﻧﺰﻭﻝ ﺳﻮﺭﻩﺍﻱ ﻧﻤﻲﮔﺬﺷﺖ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺍﺷﺨﺎﺹ‬
‫ﺑﺴﻴﺎﺭﻱ ﺁﻧﺮﺍ ﺩﺭ ﺳﻴﻨﻪﻫﺎﻱ ﺧﻮﺩ ﺣﻔﻆ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﻲﺁﻣﺪﻧﺪ ﻧﺰﺩ ﺣﻀﺮﺕ ﺭﺳﻮﻝص‬
‫ﻗﺮﺍﺋﺖ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﺃﻣﺮ ﺍﻭ ﻣﻲﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺧﺘﻢ ﻣﻲﻛﺮﺩﻧﺪ‪" .‬ﺁﻣ‪‬ﺪﻱ" ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺎﻥ‬
‫ﻋﻠﻤﺎ ﻣﻲﺑﺎﺷﺪ ﻭ ـ ﻫﻢ ﺩﻳﮕﺮﺍﻥ ـ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻗﺮﺁﻥﻫﺎﺋﻲ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺑﻮﺩ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﻋﺮﺿﻪ ﻭ ﻗﺮﺍﺋﺖ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺁﺧﺮﻳﻦ ﻗﺮﺁﻧﻬﺎﺋﻲ ﻛﻪ ﺑﺮ ﺁﻥ‬
 ‫‪17‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺣﻀﺮﺕ ﻋﺮﺿﻪ ﺷﺪ ﻗﺮﺁﻥ ﻋﺜﻤﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﻧﻤﺎﺯ ﺭﺍ ﻃﺒﻖ ﻗﺮﺁﻥ ﻋﺜﻤﺎﻥ ﻣﻲﺧﻮﺍﻧﺪﻧﺪ‪ .‬ﺗﺎ ﺍﻳﻨﻜﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻭﻓﺎﺕ ﻧﻤﻮﺩ‪ .‬ﻭ ﻧﻴﺰ ﺍﺯ ﻋﺒﻴﺪﺓ ﺳﻠﻤﺎﻧﻲ ﻛﻪ ﺍﺯ ﺛﻘﺎﺕ ﺍﺻﺤﺎﺏ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬
‫ﻋﻠﻲ‪ ‬ﺍﺳﺖ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﮔﻔﺘﻪ‪ :‬ﻗﺮﺁﻧﻲ ﺭﺍ ﻛﻪ ﺍﻣﺮﻭﺯﻩ ﻣﺮﺩﻡ ﻗﺮﺍﺋﺖ ﻣﻲﻛﻨﻨﺪ ﻫﻤﺎﻥ‬
‫ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﺷﺪ ﺩﺭ ﺳﺎﻟﻴﻜﻪ ﺁﻥ ﺣﻀﺮﺕ ﻭﻓﺎﺕ ﻧﻤﻮﺩ‪ .‬ﻭ‬
‫ﻧﻴﺰ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻛﻪ ﮔﻔﺖ‪ :‬ﺩﺭ ﺁﺧﺮﻳﻦ ﻣﺮﺗﺒﻪﺍﻳﻜﻪ ﻗﺮﺁﻥ ﺑﻪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻋﺮﺿﻪ ﺷﺪ ﻣﻦ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻢ ﻭ ﺩﺭ ﺣﻀﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺘﻨﺴﺎﺥ ﺷﺪ‪ .‬ﻭ ﺧﻮﺩ‬
‫ﺯﻳﺪ ﮔﻮﻳﺪ‪ :‬ﻣﻦ ﺑﺮﺍﻱ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺁﻧﻲ ﻧﻮﺷﺘﻢ ﻭ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﻗﺮﺍﺋﺖ‬
‫ﻛﺮﺩﻡ ﻭ ﻣﺮﺩﻡ ﻃﺒﻖ ﻫﻤﺎﻥ ﻗﺮﺍﺋﺖ‪ ،‬ﻗﺮﺍﺋﺖ ﻣﻲﻛﺮﺩﻧﺪ ﺗﺎ ﺁﻧﻜﻪ ﺣﻀﺮﺕ ﻭﻓﺎﺕ ﻧﻤﻮﺩ‪ .‬ﻭ ﻟﺬﺍ‬
‫ﺍﻳﻦ ﺯﻳﺪ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﺧﻠﻔﺎء ﻭ ﺳﺎﻳﺮ ﻣﺮﺩﻡ ﺑﻮﺩ ﻭﺣﺘّﻲ ﺑﺮﺍﻱ ﻋﺜﻤﺎﻥ ﭼﻨﺎﻧﭽﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪،‬‬
‫ﻳﻚ ﻣﺮﺗﺒﺔ ﺩﻳﮕﺮ ﺑﻪ ﺗﺼﻮﻳﺐ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﻗﺮﺁﻧﻲ ﻧﻮﺷﺖ‪ ،‬ﻭ ﭼﻨﺪﻳﻦ ﻗﺮﺁﻥ ﺩﻳﮕﺮ‬
‫ﻃﺒﻖ ﻫﻤﺎﻥ ﻧﻮﺷﺖ‪ .‬ﻭ ﺑﺎﺯ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺯﻣﺎﻧﻴﻜﻪ ﻣﻜّﻪ ﺑﻮﺩ ﺟﻤﺎﻋﺘﻲ‬
‫ﺭﺍ ﺑﻪ ﺳﻮﻱ ﻣﺪﻳﻨﻪ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺑﻪ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻗﺮﺁﻥ ﺑﻴﺎﻣﻮﺯﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻛﺴﺎﻧﻲ ﻭﺟﻮﺍﻧﺎﻧﻲ ﻛﻪ‬
‫ﻓﺮﺳﺘﺎﺩ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﻭ ﻋﻤﺎﺭ ﻭ ﺑﻼﻝ ﻭ ﺍﺑﻦ ﺍﻡ‪ ‬ﻣﻜﺘﻮﻡ ﺑﻮﺩ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻫﺠﺮﺕ ﺑﺴﻮﻱ‬
‫ﻣﺪﻳﻨﻪ ﭼﻮﻥ ﻣﻜّﻪ ﺭﺍ ﻓﺘﺢ ﻛﺮﺩ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺍ ﺩﺭﻣﻜّﻪ ﮔﺬﺍﺷﺖ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﺑﻪ ﻣﺮﺩﻡ‬
‫ﻳﺎﺩ ﺩﻫﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﻪ ﺳﻮﻱ ﻣﺪﻳﻨﻪ ﻫﺠﺮﺕ ﻣﻲﻛﺮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻭ ﺭﺍ ﺑﻪ ﻳﻜﻲ ﺍﺯ‬
‫ﺣﺎﻓﻈﻴﻦ ﻗﺮﺁﻥ ﻣﻲﺳﭙﺮﺩ‪ ،‬ﻛﻪ ﺑﻪ ﺍﻭ ﻗﺮﺁﻥ ﺗﻌﻠﻴﻢ ﺩﻫﺪ‪ .‬ﻣﺨﺘﺼﺮ ﺍﻳﻨﻜﻪ ﺷﻬﺮ ﻣﺪﻳﻨﻪ ﻣﺎﻧﻨﺪ‬
‫ﺩﺍﻧﺸﮕﺎﻫﻲ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩ ﻭ ﺯﻥ ﻭ ﻛﻮﭼﻚ ﻭ ﺑﺰﺭگ ﺁﻥ ﺩﺭ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﻪ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ‬
‫ﻭ ﻳﺎ ﺗﻌﻠﻴﻢ ﻭ ﻳﺎ ﺗﻌﻠّﻢ ﻭ ﻳﺎ ﻛﺘﺎﺑﺖ ﺁﻥ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪ ،‬ﻳﻜﻲ ﻣﻲﮔﻔﺖ ﺩﻳﮕﺮﻱ ﻣﻲﻧﻮﺷﺖ‪ .‬ﻭ‬
‫ﺩﺭﺱ ﺩﻳﮕﺮ ﻭ ﺣﺪﻳﺚ ﺩﻳﮕﺮ ﻭ ﻋﻠﻢ ﺩﻳﮕﺮ ﻧﺒﻮﺩ ﺟﺰ ﻗﺮﺁﻥ ﺗﺎ ﺍﻳﻨﻜﻪ ﺻﺪﻫﺎ ﻭ ﻫﺰﺍﺭﻫﺎ ﺣﺎﻓﻆ‬
‫ﻗﺮﺁﻥ ﻭ ﻗﺎﺭﻱ ﻗﺮﺁﻥ ﺑﻮﺟﻮﺩ ﺁﻣﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺩﺍﻧﺸﮕﺎﻩ ﺷﺎﮔﺮﺩ ﻣﻜﺘﺒﻲ ﻣﺎﻧﻨﺪ ﺃﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬
‫ﻋﻠﻲ‪ ‬ﺑﻮﺩ ﻛﻪ ﺍﻓﺘﺨﺎﺭ ﺩﺍﺷﺖ ﺑﻪ ﺷﺎﮔﺮﺩﻱ ﻣﻜﺘﺐ ﻗﺮﺁﻥ‪ .‬ﻭﺣﺘّﻲ ﺁﻥ ﺣﻀﺮﺕ ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ‬
‫ﺧﻮﺩ ﻣﻲﺩﺍﻧﺴﺖ ﭼﻨﺎﻧﭽﻪ ﺑﻨﺎﻡ »ﻗﺮﺁﻥ ﺍﺯ ﻧﻈﺮﻋﻠﻲ‪ «‬ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻛﺎﺭ ﺑﻪ ﺟﺎﺋﻲ ﺭﺳﻴﺪ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﺟﻬﺎﺩ ﺳﭙﺎﻫﻴﺎﻧﻲ ﺗﺸﻜﻴﻞ ﻣﻲﺷﺪ ﻛﻪ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ ﺁﻥ ﺳﭙﺎﻩ ﺣﺎﻓﻈﺎﻥ ﻭ ﻗﺎﺭﻳﺎﻥ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ‬
‫ﻭ ﺳﭙﺎﻫﻲ ﻛﻪ ﺑﻨﺎﻡ ﻛﺘﻴﺒﺔ ﺍﻟﻘﺮﺁء ﺑﻮﺩ ﺍﺯ ﺗﻤﺎﻡ ﺳﭙﺎﻫﻴﺎﻥ ﻛﺎﺭﻱﺗﺮ ﻭ ﺷﺠﺎﻋﺘﺮ ﺑﻮﺩ ﻭ »ﮐﺘﻴﺒﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪18‬‬

‫اﻟﻘﺮآء ﺑﻮﺩ ﺑﺮ ﺳﺎﻳﺮ ﺳﭙﺎﻫﻴﺎﻥ ﺍﻓﺘﺨﺎﺭ ﻭ ﻣﺰﻳ‪‬ﺖ ﺩﺍﺷﺖ‪ .‬ﻳﻜﻲ ﺍﺯ‬

‫اﻟﻘﺮاء« ﻛﻪ ﭘﺮﭼﻢ ﺁﻥ ﮐﺘﻴﺒﻪ ّ‬
‫ﻏﺰﻭﺍﺕ ﭼﻨﺎﻧﻜﻪ ﺗﻤﺎﻡ ﻣﻮﺭﺧﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻏﺰﻭﺓ ﺑﺌﺮ ﻣﻌﻮﻧﻪ ﺍﺳﺖ ﻛﻪ ﻏﺰﻭﺓ ﻛﻮﭼﻜﻲ ﺑﻮﺩ‬
‫ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺍﺯ ﻗﺮﺍء ﻭ ﺣﺎﻓﻈﺎﻥ ﻗﺮﺁﺕ ﻛﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝص ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺳﺎﻝ ﻗﺎﺭﻳﺎﻥ‬
‫ﻛﻤﺘﺮ ﺑﻮﺩﻧﺪ ﺩﺭ ﺁﻥ ﻏﺰﻭﻩ ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪ .‬ﻭ ﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺴﻴﺎﺭ ﻣﺘﺄﺛّﺮ ﺷﺪ‪ ،‬ﺩﺭﺣﺎﻟﻲ‬
‫ﻛﻪ ﻏﺰﻭﺓ ﺑﺌﺮ ﻣﻌﻮﻧﻪ ﺩﺭ ﺳﺎﻝ ﭼﻬﺎﺭﻡ ﻫﺠﺮﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﺳﺎﻝ ﻗﺎﺭﻳﺎﻥ ﻭ ﺣﺎﻓﻈﺎﻥ ﻗﺮﺁﻥ‬
‫ﻛﻤﺘﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺳﺎﻝ ﻛﻪ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﻓﻬﻤﻴﺪ ﺳﺎﻟﻬﺎﻱ ﺑﻌﺪ ﻛﻪ ﺍﺳﻼﻡ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﻭ‬
‫ﻣﺴﻠﻤﻴﻦ ﻳﻚ ﺑﻪ ﺻﺪ ﺑﺮﺍﺑﺮ ﺯﻳﺎﺩ ﺷﺪﻩﺍﻧﺪ ﭼﮕﻮﻧﻪ ﺑﻮﺩ‪ ،‬ﺧﺼﻮﺻﺎ ﺍﻫﻞ ﺣﺠﺎﺯ ﻛﻪ ﺁﻧﺠﺎ ﻫﻮﺍﻱ‬
‫ﺧﺸﻚ ﻭﮔﺮﻣﻲ ﺩﺍﺭﺩ ﻭ ﺣﺎﻓﻈﺔ ﺍﻫﺎﻟﻲ ﺁﻥ ﺑﺴﻴﺎﺭ ﺧﻮﺑﺴﺖ ﻛﻪ ﺑﺨﻮﺍﻧﺪﻥ ﻭ ﻳﺎ ﺑﺸﻨﻴﺪﻥ ﻳﻚ‬
‫ﻣﺮﺗﺒﻪ ﺍﻛﺜﺮﺍً ﻫﺮ ﭼﻴﺰ ﺭﺍ ﺣﻔﻆ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ ﻛﻪ ﻛﺘﺎﺏ ﺍﻭ ﻣﺤﻔﻮﻅ ﺑﻤﺎﻧﺪ ﻭ‬
‫ﺍﺯ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻣﺼﻮﻥ ﺑﺎﺷﺪ ﻭﻟﺬﺍ ﺁﻥ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻣﻲ ﻗﻮﻱ ﺣﺎﻓﻈﻪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ‪.‬‬

‫‪ -2‬ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻨﺎﻡ ﻭ ﻧﺸﺎﻥ ﺣﺎﻓﻆ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ ﺍﺯ ﺻﺤﺎﺑﻪ‬

‫ﺩﺭ ﻛﺘﺐ ﻓﺮﻳﻘﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻳﻜﻲ ﺍﺯ ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺁﻥ ﺭﺍ ﺣﻔﻆ‬
‫ﻛﺮﺩﻩ ﺑﻮﺩ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩ‪ .‬ﻭ ﺍﺯﺟﻤﻠﻪ ﻛﺴﺎﻧﻴﻜﻪ ﻧﺎﻡ ﺍﻳﺸﺎﻥ ﻣﺨﺼﻮﺻﺎً ﺑﺮﺩﻩ ﺷﺪﻩ ﻛﻪ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺣﻔﻆ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ؛ ﺣﻀﺮﺕ ﺍﻣﻴﺮ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﻭ‬
‫ﻃﻠﺤﻪ ﻭ ﺯﺑﻴﺮ ﻭ ﺳﻌﺪ ﺑﻦ ﻭﻗﺎﺹ ﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﺣﺬﻳﻔﻪ ﺑﻦ ﻳﻤﺎﻥ ﻭ ﺳﺎﻟﻢ ﻭ ﺍﺑﻮﻫﺮﻳﺮﻩ ﻭ‬
‫ﻋﺒﻴﺪﺍﷲ ﺍﺑﻦ ﺍﻟﺴﺎﺋﺐ ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺧﻄﺎﺏ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﺹ ﻭ ﻋﺜﻤﺎﻥ‬
‫ﺑﻦ ﻋﻔﺎﻥ ﻭ ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﻭ ﺍﻡ‪ ‬ﺳﻠﻤﻪ ﻭ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﻭ ﻋﻤ‪‬ﺎﺭ ﻭ ﺑﻼﻝ ﻭ ﺍﺑﻦ ﺍﻡ‪‬‬
‫ﻣﻜﺘﻮﻡ‪.‬‬
‫ﻭ ﺃﻣﺎ ﺍﺯ ﺍﻧﺼﺎﺭ ﻧﻴﺰ ﻛﺴﺎﻧﻲ ﺭﺍ ﺑﻪ ﺧﺼﻮﺻﻪ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺟﻤﻠﻪ‪ :‬ﻋﺒﺎﺩﻩ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻭ‬
‫ﻣﻌﺎﺫ ﻣﻜﻨﻲ ﺑﻪ ﺃﺑﻲ ﺣﻠﻴﻤﻪ ﻭ ﻣﺠﻤﻊ ﺑﻦ ﺟﺎﺭﻳﻪ ﻭ ﻓﻀﺎﻟﻪ ﺑﻦ ﻋﺒﻴﺪ ﻭ ﻣﺴﻠﻤﻪ ﻣﻦ ﻣﺨﻠﺪ‪ .‬ﻭ‬
‫ﺃﻣﺎ ﻛﺴﺎﻧﻴﻜﻪ ﻧﺎﻡ ﺍﻳﺸﺎﻥ ﺫﻛﺮ ﻧﺸﺪﻩ ﻭ ﺣﺎﻓﻆ ﻗﺮﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻪ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻩ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﺍﻓﺮﺍﺩ ﻛﻪ ﺣﺎﻓﻆ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ ﺃﻣﺎ ﻧﻪ ﺗﻤﺎﻡ ﺁﻥ ﻭ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺁﻧﺮﺍ ﻛﺎﻣﻞ ﻧﻤﻮﺩﻧﺪ‬
‫ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ‪ :‬ﺗﻤﻴﻢﺩﺍﺭﻱ ﻭ ﻋﻘﺒﻪ ﺑﻦ ﻋﺎﻣﺮ ﺭﺍ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺍﺯ ﺍﺻﺤﺎﺏ ﺑﻮﺩﻧﺪ ﻛﻪ‬
‫ﺑﻌﻀﻲ ﺍﺯ ﺳﻮﺭﻩﻫﺎﻱ ﻗﺮﺁﻥ ﺭﺍ ﺣﻔﻆ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﻧﻤﺎﺯﻫﺎ ﻗﺮﺍﺋﺖ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ‬
 ‫‪19‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻛﺴﺎﻧﻲ ﻛﻪ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺭﺍ ﺣﻔﻆ ﺩﺍﺷﺘﻪ ﻭﻣﻮﺭﺧﻴﻦ ﻭ ﻣﺤﺪﺛﻴﻦ ﺍﺯ ﺍﻭ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ ﺯﻧﻲ ﺑﻮﺩ ﺑﻨﺎﻡ‬
‫ﺍﻡ‪ ‬ﻭﺭﻗﻪ ﺑﻨﺖ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻜﺮﺭ ﺑﻪ ﺯﻳﺎﺭﺕ ﺍﻭ ﻣﻲﺭﻓﺘﻪ ﻭ ﺍﻭ ﺭﺍ‬
‫ﺷﻬﻴﺪﻩ ﻣﻲﺧﻮﺍﻧﺪﻧﺪ‪ ،‬ﺍﻭ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺗﻮ‬
‫ﺍﻣﺎﻣﺖ ﻛﻦ ﺑﺮﺍﻱ ﺧﺎﻧﻮﺍﺩﻩﺍﺕ‪ .‬ﻭ ﭼﻨﺎﻧﭽﻪ ﻣﻮﺭﺧﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺁﻥ ﻗﺪﺭ ﺣﺎﻓﻆ ﻗﺮﺁﻥ ﺯﻳﺎﺩ ﺷﺪ‬
‫ﻛﻪ ﺳﭙﺎﻫﻴﺎﻥ ﻣﺮﺗﺐ ﻣﻲﺷﺪ ﺍﺯ ﺻﻒﻫﺎﻱ ﻣﺠﺎﻫﺪﻳﻦ ﻗﺮّﺍء ﻛﻪ ﺩﺭ ﺟﻨﮓ ﻳﻤﺎﻣﻪ ﺑﺎ ﻣﺴﻴﻠﻤﺔ‬
‫ﻛﺬﺍﺏ ﻫﻔﺘﺼﺪ ﻧﻔﺮ ﻗﺎﺭﻱ ﻗﺮﺁﻥ ﺷﻬﻴﺪ ﺷﺪ‪ ،‬ﻭ ﻋﺪﺓ ﺯﻳﺎﺩﻱ ﺩﺭ ﺟﻨﮓ ﻗﺎﺩﺳﻴﻪ‪ ،‬ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪.‬‬
‫ﻭ ﭘﻲﺩﺭﭘﻲ ﻛﺘﻴﺒﻪﻫﺎﺋﻲ ﻛﻪ ﻣﺮﻛﺐ ﺍﺯ ﻗﺎﺭﻳﺎﻥ ﻗﺮﺁﻥ ﺑﻮﺩ ﺑﻪ ﻃﺮﻑ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﻳﺮﺍﻥ ﻭ‬
‫ﺷﺎﻣﺎﺕ ﻭ ﺍﺭﻣﻨﻴﻪ ﻭ ﺳﺎﻳﺮ ﺑﻼﺩ ﺩﺭ ﺣﺮﻛﺖ ﺑﻮﺩﻧﺪ ﻭ ﻫﻤﺎﻥ ﻗﺮﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺍﻭﺝ‬
‫ﻋﺰّﺕ ﻭ ﻋﻈﻤﺖ ﻭ ﭘﻴﺮﻭﺯﻱ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺭﺳﺎﻧﻴﺪ‪.‬‬

‫‪ -3‬ﻛﺘﺎﺑﺖ ﻗﺮﺁﻥ ﺩﺭ ﺣﻀﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍص‬

‫ﺑﺮﺍﻱ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻮﻳﺴﻨﺪﮔﺎﻧﻲ ﺑﻮﺩ ﻛﻪ ﻛﺘﺎﺑﺖ ﻗﺮﺁﻥ ﻣﻲﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﺑﻮﻋﺒﺪﺍﷲ ﺯﻧﺠﺎﻧﻲ ﺩﺭ‬
‫ﺹ ‪" 42‬ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ" ﻭ ﺳﻴﻮﻃﻲ ﺩﺭ ﻛﺘﺎﺏ "ﺍﻻﺗﻘﺎﻥ" ﺹ ‪ 57‬ﺗﺎ ﺹ ‪ 73‬ﻭ ﺟﻤﻊ‬
‫ﺩﻳﮕﺮﻱ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭﺣﻲ ‪ 43‬ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻣﺄﻣﻮﺭ ﺑﻪ ﻧﻮﺷﺘﻦ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻛﺴﺎﻧﻲ ﺭﺍ ﻛﻪ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﺑﻲﻃﺎﻟﺐ‪ ‬ﻭ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮﻭ ﺍﺑﻮﺳﻔﻴﺎﻥ ﻭﻣﻌﺎﻭﻳﻪ ﺑﻦ ﺍﺑﻲ ﺳﻔﻴﺎﻥ ﻭ ﻳﺰﻳﺪ ﺑﻦ ﺍﺑﻲﺳﻔﻴﺎﻥ‬
‫ﻭ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﺹ ﻭ ﺩﻭ ﻓﺮﺯﻧﺪﺵ‪ :‬ﺍﺑﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﻭ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﻭ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭ‬
‫ﺯﺑﻴﺮ ﺑﻦ ﻋﻮﺍﻡ ﻭ ﻃﻠﺤﻪ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﻭ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻭ ﻋﺎﻣﺮ ﺑﻦ ﻓﻬﻴﺮﻩ ﻭﻋﺒﺪﺍﷲ ﺑﻦ‬
‫ﺭﻭﺍﺣﻪ ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﺳﻌﻴﺪﺑﻦ ﺃﺑﻲ ﺍﻟﺴﺮﺡ ﻭ ﺃﺑﻲ‪ ‬ﺑﻦ ﻛﻌﺐ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﻷﺭﻗﻢ ﻭ ﺛﺎﺑﺖ ﺑﻦ‬
‫ﻗﻴﺲ ﻭ ﺣﻨﻈﻠﻪ ﺑﻦ ﺍﻟﺮّﺑﻴﻊ ﻭ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﺣﺴﻨﻪ ﻭ ﻋﻼء ﺍﻟﺤﻀﺮﻣﻲ ﻭ ﺧﺎﻟﺪ ﺑﻦ ﻭﻟﻴﺪ ﻭ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﺹ ﻭ ﻣﻐﻴﺮﻩ ﺑﻦ ﺷﻌﺒﻪ ﻭ ﻣﻌﻴﻘﺐ ﺍﺑﻦ ﺍﺑﻲ ﻓﺎﻃﻤﻪ ﺍﻟﺪ‪‬ﻭﺳﻲ ﻭ ﺣﺬﻳﻔﻪ ﺑﻦ ﻳﻤﺎﻥ‬
‫ﻭﺣﻮﻳﻄﺐ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻭ ﺍﺯ ﺟﻤﻠﺔ ﺁﻧﺎﻥ ﻛﻪ ﺑﻴﺸﺘﺮ ﻣﻼﺯﻡ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﻮﺩﻧﺪ ﻭ ﻛﺘﺎﺑﺖ ﻣﻲﻛﺮﺩﻧﺪ ﻳﻜﻲ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭ ﺩﻳﮕﺮﻱ ﻋﻠﻲ ﺑﻦ ﺍﺑﻲﻃﺎﻟﺐ‪ ‬ﺑﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ‬
‫ﺑﻌﺪﺍً ﻛﺎﺗﺒﺎﻥ ﻭ ﻗﺎﺭﻳﺎﻥ ﻭ ﺣﺎﻓﻈﺎﻥ ﻗﺮﺁﻥ ﺩﺭ ﻣﻴﺎﻥ ﺍﺻﺤﺎﺏ ﻭ ﺗﺎﺑﻌﻴﻦ ﺑﻪ ﻗﺪﺭﻱ ﺯﻳﺎﺩ ﺷﺪﻧﺪ ﻛﻪ‬
‫ﻣﺴﺎﺟﺪ ﺍﺳﻼﻣﻲ ﺷﺐ ﻭ ﺭﻭﺯ ﭘﺮ ﺑﻮﺩ ﺍﺯ ﻣﺘﻌﻠّﻢ ﻭ ﻣﻌﻠّﻢ ﻭ ﺍﺳﺘﺎﺩ ﻭ ﺷﺎﮔﺮﺩ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪20‬‬

‫ﮔﻮﻳﻨﺪﺓ ﻗﺮﺁﻥ ﻭ ﻣﺎﻧﻨﺪ ﺭﺑﻴﻊ ﺑﻦ ﺧﺸﻴﻢ ﭼﻬﺎﺭﺻﺪ ﺷﺎﮔﺮﺩ ﻗﺎﺭﻱ ﻗﺮﺁﻥ ﺩﺍﺷﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻛﺜﺮ‬
‫ﻣﻮﺭﺧﻴﻦ ﻭ ﻣﺤﺪﺛﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ‪.‬‬

‫‪ -4‬ﺑﻪ ﻧﻮﺷﺘﻦ ﻗﺮﺁﻥ ﺃﻫﻤ‪‬ﻴ‪‬ﺖ ﻣﻲﺩﺍﺩﻧﺪ‬

‫ﺍﺯﺗﺎﺭﻳﺦ ﻭ ﺭﻭﺍﻳﺎﺕ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺎﺑﻌﻴﻦ‬
‫ﺑﻌﺪﻱ ﺑﻪ ﻧﻮﺷﺘﻦ ﻗﺮﺁﻥ ﺍﻫﻤ‪‬ﻴ‪‬ﺖ ﺑﺴﻴﺎﺭ ﻭ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﻣﻲﺩﺍﺩﻧﺪ ﻭ ﻫﺮ ﻭﻗﺖ ﺁﻳﻪ ﻭ ﻳﺎ ﺳﻮﺭﻩﺍﻱ‬
‫ﻧﺎﺯﻝ ﻣﻲﺷﺪ‪ ،‬ﻓﻮﺭﻱ ﻣﻲﻧﻮﺷﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺧﺒﺮ ﺁﻣﺪﻩ ﻛﻪ ﭼﻮﻥ »ﻻﻳﺴﺘﻮی اﻟﻘﺎﻋﺪون« ﻧﺎﺯﻝ‬
‫ﺷﺪ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ ﺑﻪ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺑﮕﻮﺋﻴﺪ ﺑﻴﺎﻳﺪ ﻭ ﻛﺎﻏﺬ ﻭ ﺩﻭﺍﺕ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﭘﺲ‬
‫ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ ﺑﻨﻮﻳﺲ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﺯ ﺍﻭ‪‬ﻝ ﺑﻌﺜﺖ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﺳﻌﻲ‬
‫ﺩﺍﺷﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﺧﺒﺎﺭ ﺁﻣﺪﻩ ﻛﻪ ﻋﻤﺮ ﺑﻦ ﺧﻄﺎﺏ ﺩﺭ ﺍﻭﺍﺋﻞ ﺑﻌﺜﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﭼﻮﻥ‬
‫ﺷﻨﻴﺪ ﺧﻮﺍﻫﺮﺵ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻩ ﺑﻪ ﺣﺎﻟﺖ ﻏﻀﺐ ﺑﻪ ﺧﺎﻧﺔ ﺍﻭ ﻭﺍﺭﺩ ﺷﺪ‪ ،‬ﺩﻳﺪ ﮔﻮﺷﻪﺍﻱ ﺍﺯ‬
‫ﺧﺎﻧﻪ ﺻﻔﺤﻪﺍﻳﺴﺖ ﻭ ﺩﺭ ﺁﻥ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺳﻮﺭﺓ ﺣﺪﻳﺪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﻭ ﺻﻔﺤﺔ ﺩﻳﮕﺮﻱ‬
‫ﺩﻳﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺳﻮﺭﺓ ﻃﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ .‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺩﺭﺍﻳﻦ ﻛﺎﺭ ﺟﺪ‪‬ﻳ‪‬ﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻭ ﺣﺘّﻲ‬
‫ﻛﺎﺗﺒﺎﻥ ﻭﺣﻲ ﻭ ﻗﺎﺭﻳﺎﻥ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺍﻓﺘﺨﺎﺭ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻫﺮ ﻛﺲ ﻛﺎﻏﺬ ﺩﺍﺷﺖ ﺩﺭ ﻛﺎﻏﺬ ﻭ ﻫﺮ‬
‫ﻛﺲ ﻧﺪﺍﺷﺖ ﺩﺭ ﻛﺘﻒ ﮔﻮﺳﻔﻨﺪ ﻭ ﻳﺎ ﭘﻮﺳﺖ ﺁﻫﻮ ﻭ ﻳﺎ ﺑﺮگ ﻭ ﻳﺎ ﺳﻨﮓ ﺻﺎﻑ ﻣﻲﻧﻮﺷﺖ‪.‬‬
‫ﺍﺯ ﺁﻳﺔ ‪ 7‬ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ‪:‬‬
‫)أﻧﻌﺎم‪(۷ :‬‬ ‫‪         ‬‬
‫ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﺎﻏﺬ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﭼﻮﻥ ﻗﺮﻃﺎﺱ ﺑﻪ ﻣﻌﻨﻲ ﻛﺎﻏﺬ ﺍﺳﺖ ﻭ‬
‫ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺁﻳﺔ ‪ 91‬ﻫﻤﺎﻥ ﺳﻮﺭﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺗﺠﻌﻠﻮﻧﻪ ﻗﺮاﻃﻴﺲ ﺗﺒﺪوﻧﻬﺎ و ﺗﺨﻔﻮن ﮐﺜﻴﺮاً«‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺁﻧﻘﺪﺭ ﺑﻪ ﻛﺘﺎﺑﺖ ﻭ ﺣﻔﻆ ﻗﺮﺁﻥ ﺍﻫﻤﻴ‪‬ﺖ ﻣﻲﺩﺍﺩﻧﺪ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ‬
‫ﺹ ‪" 169‬ﺗﻔﺴﻴﺮﺍﻟﺒﻴﺎﻥ" ﻣﻲﻧﻮﻳﺴﺪ ﻛﻪ؛ ﺯﻧﺎﻥ ﻣﺴﻠﻤﻪ ﻣﻬﺮﻳ‪‬ﺔ ﺧﻮﺩ ﺭﺍ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠّﻢ ﺳﻮﺭﺓ‬
‫ﻗﺮﺁﻥ ﻗﺮﺍﺭ ﻣﻲﺩﺍﺩﻧﺪ‪ .‬ﻭ ﻣﻌﻠﻤﻴﻦ ﺻﺪﺭ ﺍﺳﻼﻡ ﻣﻮﺍﻇﺐ ﺑﻮﺩﻧﺪ ﻛﻪ ﻗﺮﺁﻧﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﻣﻄﺎﺑﻖ‬
‫ﻗﺮﺁﻧﻲ ﻛﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﺷﺪﻩ ﺑﻮﺩ ﺑﻨﻮﻳﺴﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻗﺮﺁﻥ ﻋﺮﺿﻪ ﺷﺪﻩ ﺩﺭ‬
‫ﻛﻠﻤﻪﺍﻱ ﺗﺎء ﻣﺴﺘﻄﻴﻞ ﺩﺍﺷﺖ ﺁﻧﻬﺎ ﻣﻮﺍﻇﺒﺖ ﻣﻲﻛﺮﺩﻧﺪ ﻛﻪ ﻣﺴﺘﻄﻴﻞ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﺗﺎء‬
 ‫‪21‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﺪﻭ‪‬ﺭ ﺑﻮﺩ ﻣﻮﺍﻇﺒﺖ ﻣﻲﺭﺩﻧﺪ ﻣﺪﻭ‪‬ﺭ ﻧﻮﺷﺘﻪ ﺷﻮﺩ‪ .‬ﻭ ﻣﺜﻼً ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﻭﺍﻭ ﺟﻤﻊ ﻫﺮ ﺟﺎ ﺍﻟﻒ‬
‫ﺑﻮﺩ ﻫﻤﻪ ﺍﻟﻒ ﻣﻲﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﻭ ﺑﻌﺪ ﺍﺯ ﻭﺍﻭ ﻣﻔﺮﺩ ﺍﻟﻒ ﻧﻤﻲﮔﺬﺍﺷﺘﻨﺪ ﻣﮕﺮ ﺟﺎﺋﻴﻜﻪ ﻗﺮﺁﻥ‬
‫ﺍﺻﺤﺎﺏ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ‪ ،‬ﺍﻟﻒ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﺠﺎ ﺭﺍ ﻣﻮﺍﻇﺐ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻟﻒ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﭼﻨﺎﻥ ﺳﻌﻲ‬
‫ﻭ ﻛﻮﺷﺶ ﺩﺭ ﺿﺒﻂ ﻛﻤ‪‬ﻴ‪‬ﺖ ﻭ ﻛﻴﻔﻴ‪‬ﺖ ﺁﻥ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺩﺭ ﻫﻴﭻ ﻛﺘﺎﺑﻲ ﭼﻨﻴﻦ ﻣﻮﺍﻇﺒﺖ ﻧﺸﺪﻩ‪.‬‬
‫ﺤﺎﻓِﻈُﻮ َن﴾‪ :‬ﺍﻭ ﺧﻮﺍﺳﺖ ﻛﻪ‬
‫ﭼﻮﻥ ﺣﻖ ﺗﻌﺎﻟﻲ ﻭﻋﺪﻩ ﻓﺮﻣﻮﺩﻩ ﴿إِﻧﱠﺎ ﻧَ ْﺤ ُﻦ ﻧَـ ﱠﺰﻟْﻨَﺎ اﻟ ﱢﺬ ْﻛ َﺮ َوإِﻧﱠﺎ ﻟَﻪُ ﻟَ َ‬
‫ﭼﻨﻴﻦ ﻣﻮﺍﻇﺒﺘﻲ ﺍﺯ ﻗﺮﺁﻥ ﺑﻌﻤﻞ ﺁﻳﺪ‪ ،‬ﻧﺎﮔﻔﺘﻪ ﻧﻤﺎﻧﺪ ﭼﻪ ﺑﺴﻴﺎﺭ ﻋﻮﺍﻡ ﻭ ﻧﻔﻬﻤﻨﺪ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﮔﻮﻳﻨﺪﮔﺎﻥ ﻣﺬﻫﺒﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻦ ﻗﺮﺁﻧﻬﺎ ﺍﻫﻤﻴﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻛﺎﻏﺬ ﻭ ﻣﺮﻛّﺐ ﺍﺳﺖ ﻭ‬
‫ﻗﺮﺁﻥ ﺣﻘﻴﻘﻲ ﺧﻮﺩ ﺭﺳﻮﻝ ﻭ ﻳﺎ ﺧﻮﺩ ﺍﻣﺎﻡ ﺍﺳﺖ‪ .‬ﺍﻳﻨﺎﻥ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﺧﻮﺩ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺗﺎﺑﻊ ﻫﻤﻴﻦ ﻗﺮﺁﻧﻬﺎﻱ ﻛﺎﻏﺬﻱ ﺑﻮﺩ ﻛﻪ ﺭﻭﻱ ﻛﺎﻏﺬ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﻀﻴﻊ أَﺟﺮ اﻟْﻤ ِ ِ‬
‫ِ‬ ‫‪ ‬واﻟﱠ ِﺬﻳﻦ ﳝَُ ﱢﺴ ُﻜﻮ َن ﺑِﺎﻟْ ِﻜﺘَ ِ‬
‫ﲔ‪‬‬
‫ﺼﻠﺤ َ‬‫ﺼﻼ َة إِﻧﱠﺎ ﻻ ﻧُ ُ ْ َ ُ ْ‬
‫ﺎب َوأَﻗَ ُﺎﻣﻮا اﻟ ﱠ‬ ‫َ َ‬
‫)ﺍﻷﻋﺮﺍﻑ‪(170 :‬‬
‫ﻭ ﺧﻮﺩ ﺭﺳﻮﻝ ﺑﺎﻳﺪ ﺑﻪ ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﺗﺎ ﻣﺼﺪﺍﻕ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﺑﺎﺷﺪ‪ .‬ﻭ‬
‫ﻛﺘﺎﺏ ﺇﻟﻬﻲ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﻫﻤﻴﻦ ﻗﺮﺁﻥﻫﺎ ﻛﻪ ﺭﻭﻱ ﻛﺎﻏﺬﻫﺎ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ .‬ﻫﻤﻴﻦ ﮔﻮﻳﻨﺪﻩ ﻛﻪ‬
‫ﺗﻮﻫﻴﻦ ﺑﻪ ﻗﺮﺁﻥ ﻣﻲﻛﻨﺪ ﻭ ﻣﻲﮔﻮﻳﺪ ﻛﺎﻏﺬ ﻭ ﻣﺮﻛّﺐ ﺍﺳﺖ ﺑﺮﻭﺩ ﺩﺭ ﺩﺍﺩﮔﺴﺘﺮﻱ ﺣﻀﻮﺭ‬
‫ﺩﺍﺩﺳﺘﺎﻥ ﻭ ﺑﮕﻮﻳﺪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻗﺎﻧﻮﻥ ﺭﺍ ﺩﻭﺭ ﺑﻴﻨﺪﺍﺯﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﻛﺎﻏﺬ ﻭ ﻣﺮﻛّﺐ ﺍﺳﺖ ﺍﻭ ﺭﺍ‬
‫ﺯﻧﺠﻴﺮﻱ ﻭ ﺯﻧﺪﺍﻧﻲ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻭ ﻣﻲﻓﻬﻤﺎﻧﻨﺪ ﻛﻪ ﻫﺮ ﻗﺎﻧﻮﻧﻲ ﺩﺭ ﻛﺎﻏﺬ ﻭ ﺻﻔﺤﺎﺕ‬
‫ﻛﺘﺎﺑﺴﺖ‪ ،‬ﻧﻪ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ‪ .‬ﺣﺎﻝ ﺑﺒﻴﻨﻴﺪ ﭼﻪ ﻗﺪﺭ ﻧﺎﺩﺍﻧﺴﺖ ﺁﻥ ﮔﻮﻳﻨﺪﺓ ﺩﺷﻤﻦ ﻋﻠﻲ‪ ‬ﻛﻪ‬
‫ﻣﺪ‪‬ﻋﻲ ﺩﻭﺳﺘﻲ ﺍﻭﺳﺖ ﻭ ﻣﻲﮔﻮﻳﺪ ﺩﺭ ﺟﻨﮓ ﺻﻔّﻴﻦ ﭼﻮﻥ ﻣﻌﺎﻭﻳﻪ ﻗﺮﺁﻥﻫﺎ ﺭﺍ ﺳﺮﻧﻴﺰﻩ ﻛﺮﺩ‪،‬‬
‫ﻋﻠﻲ‪ ‬ﻓﺮﻣﻮﺩ‪ :‬ﻧﻌﻮﺫ ﺑﺎﷲ ﺍﻳﻦ ﻗﺮﺁﻥﻫﺎ ﻛﺎﻏﺬ ﻭﻣﺮﻛﺐ ﺍﺳﺖ! ﺩﺭﻭﻍ ﺑﻪ ﺍﻳﻦ ﺑﺰﺭﮔﻲ ﺭﺍ ﺑﻪ‬
‫ﺁﻥ ﺍﻣﺎﻡ ﻧﺴﺒﺖ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺗﻤﺎﻡ ﻣﻮﺭ‪‬ﺧﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺣﺘّﻲ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻣﻮﺟﻮﺩ‬
‫ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﻓﺮﻣﻮﺩ ﻣﺎ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻢ ﻛﻪ ﺑﺪﻋﻮﺕ ﺑﻪ ﻗﺮﺁﻥ ﻟﺒ‪‬ﻴﻚ ﺑﮕﻮﺋﻴﻢ ﻭ ﺍﺟﺎﺑﺖ‬
‫ﻛﻨﻴﻢ‪ .‬ﻭ ﺗﻤﺎﻡ ﻓﻘﻬﺎ ﻭ ﺃﺋﻤ‪‬ﻪ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻫﺮﻛﺲ ﺑﻪ ﻫﻤﻴﻦ ﻗﺮﺁﻧﻬﺎﻱ ﻣﻌﻤﻮﻝ ﺩﺭ ﻛﺎﻏﺬ ﻭ‬
‫ﻣﺮﻛﺐ ﺗﻮﻫﻴﻦ ﻛﻨﺪ‪ ،‬ﻛﺎﻓﺮ ﻭ ﻣﺮﺗﺪ‪ ‬ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻴﭻ ﺗﺎﺭﻳﺨﻲ ﺫﻛﺮ ﻧﺸﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﭼﻨﻴﻦ ﺗﻮﻫﻴﻦ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﻧﺤﻦ أﺣﻖ ﺑﻤﺘﺎﺑﻌﺔ اﻟﻘﺮآن« ﻭ ﻣﺎ ﺍﺯ ﺍﻳﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪22‬‬

‫ﺩﻋﻮﺕ ﺑﻪ ﻗﺮﺁﻥ ﺳﺮﭘﻴﭻ ﻧﻴﺴﺘﻴﻢ‪ .‬ﻋﻠﻲ‪ ‬ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﻭﻟﻲ ﻣﺪ‪‬ﻋﻴﺎﻥ ﺩﻭﺳﺘﻲ ﺍﻭ ﻛﻪ‬
‫ﺩﺷﻤﻦ ﺍﺳﻼﻡ ﻭ ﻗﺮﺁﻧﻨﺪ ﭼﻨﺎﻥ ﻧﺴﺒﺖﻫﺎ ﺑﺎﻭ ﺑﺴﺘﻪﺍﻧﺪ‪ .‬ﻭ ﻣﺎ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺗﻬﻤﺖﻫﺎ‬
‫ﭘﺎﻙ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ .‬ﺩﺭ ﺫﻳﻞ ﻋﻨﻮﺍﻥ »ﻗﺮﺁﻥ ﺍﺯ ﻧﻈﺮ ﻋﻠﻲ‪.«‬‬

‫‪ -5‬ﻧﻮﻳﺴﻨﺪﮔﺎﻧﻲ ﻛﻪ ﻗﺮﺁﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﻛﺮﺩﻧﺪ‬

‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻮﺭ‪‬ﺧﻴﻦ ﻭ ﻣﺤﺪ‪‬ﺛﻴﻦ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺍﺑﻮﻋﺒﻴﺪﻩ ﺩﺭ ﻛﺘﺎﺏ "ﺍﻟﻘﺮﺍءﺍﺕ" ﻭ ﺍﺑﻮﻋﺒﺪﺍﷲ‬
‫ﺯﻧﺠﺎﻧﻲ ﺩﺭ "ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ" ﻭ ﻣﺠﻠﺴﻲ ﺩﺭ ﺹ‪ ،77‬ﺝ ‪" 92‬ﺑﺤﺎﺭ" ﺟﺪﻳﺪ ﻭ ﺳﻴﻮﻃﻲ ﺩﺭ‬
‫ﻛﺘﺎﺏ "ﺍﺗﻘﺎﻥ" ﻭ ﻣﺤﻤﺪ ﺑﻦ ﺍﺳﺤﻖ ﺩﺭ "ﻓﻬﺮﺳﺖ" ﺧﻮﺩ ﻭ ﺑﺨﺎﺭﻱ ﺩﺭ ﺻﺤﻴﺢ ﺧﻮﺩ‬
‫ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻌﻀﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﻭ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﺣﻀﻮﺭ ﺍﻭ ﺟﻤﻊ‬
‫ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻋﺮﺿﻪ ﻣﻲﺩﺍﺷﺘﻨﺪ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﻭ ﺳﻌﺪ ﺑﻦ‬
‫ﻋﺒﻴﺪ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻭ ﺍﺑﻮﺍﻟﺪﺭﺩﺍء ﻭ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻭ ﺍﺑﻮﺯﻳﺪ ﺛﺎﺑﺖ ﺑﻦ ﺯﻳﺪ ﻭ ﺃﺑﻲ‪ ‬ﺑﻦ ﻛﻌﺐ ﻭ‬
‫ﻋﺒﻴﺪ ﺑﻦ ﻣﻌﺎﻭﻳﻪ ﻭ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪.‬‬
‫ﺑﺨﺎﺭﻱ ﺩﺭ ﻳﻚ ﺟﺎ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﻗﺘﺎﺩﻩ ﻛﻪ ﮔﻔﺖ ﺳﺆﺍﻝ ﻛﺮﺩﻡ ﺍﺯ ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺧﺎﺩﻡ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﻐﻤﺒﺮ ﭼﻪ ﻛﺴﻲ ﺟﻤﻊ ﻛﺮﺩ ﻗﺮﺁﻥ ﺭﺍ؟ ﺍﻭ ﭼﻬﺎﺭ ﻧﻔﺮ ﺭﺍ‬
‫ﻧﺎﻡ ﺑﺮﺩ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﺍﻧﺼﺎﺭ ﺑﻮﺩﻧﺪ‪ -1 :‬ﺍﺑﻲ‪ ‬ﺑﻦ ﻛﻌﺐ‪ -2 ،‬ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ -3 ،‬ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪،‬‬
‫‪ -4‬ﺍﺑﻮ ﺯﻳﺪ‪ .‬ﻭ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺟﻤﻊﻛﻨﻨﺪﮔﺎﻥ ﻗﺮﺁﻥ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﺑﻮﺍﻟﺪﺭﺩﺍء ﺑﻮﺩ ﻭ ﺩﺭ ﻛﺘﺎﺏ "ﺍﺗﻘﺎﻥ" ﺳﻴﻮﻃﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺟﺎﻣﻌﻴﻦ ﻗﺮﺁﻥ‬
‫ﻋﺪﻩﺍﻱ ﺑﻮﺩﻧﺪ ﻭ ﭘﻨﺞ ﻧﻔﺮ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩﻩ‪ :‬ﻣﻌﺎﺫ ﻭ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻭ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻭ‬
‫ﺍﺑﻮﺍﻟﺪﺭﺩﺍء ﻭ ﺍﺑﻮ ﺍﻳ‪‬ﻮﺏ ﺍﻧﺼﺎﺭﻱ‪ .‬ﻭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻳﻜﻲ ﺍﺯ ﺟﻤﻊﻛﻨﻨﺪﮔﺎﻥ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺜﻤﺎﻥ ﺷﻤﺮﺩﻩ ﻭ ﺩﻳﮕﺮ ﺗﻤﻴﻢﺩﺍﺭﻱ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩﻩ‪ .‬ﺑﻴﻬﻘﻲ ﻭ ﺍﺑﻲﺩﺍﻭﺩ ﻭ ﺷﻌﺒﻲ‬
‫ﺷﺶ ﻧﻔﺮ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ ﻭ ﺍﺿﺎﻓﻪ ﺑﺮ ﻛﺴﺎﻧﻴﻜﻪ ﺫﻛﺮ ﺷﺪ ﻣﺠﻤﻊ ﺑﻦ ﺟﺎﺭﻳﻪ ﺭﺍ ﺷﻤﺮﺩﻩ‪ .‬ﻭ‬
‫ﺧﻮﺍﺭﺯﻣﻲ ﺩﺭ ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺧﻮﺩ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻭ ﺩﻭ ﻧﻔﺮ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩﻩ ﻛﻪ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻛﺮﺩﻧﺪ‪ :‬ﻋﻠﻲ‪ ‬ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﻭ ﺃﺑﻲ‪ ‬ﺑﻦ ﻛﻌﺐ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﺯ ﻣﺠﻤﻮﻉ ﺍﺧﺒﺎﺭ ﻭ ﺭﻭﺍﻳﺎﺕ ﻣﺴﻠﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﻋﺪﻩﺍﻱ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﺟﻤﻊﻛﻨﻨﺪﺓ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ ﺩﺭ ﺣﻀﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺣﻀﻮﺭ‬
 ‫‪23‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺍﺻﺤﺎﺏ ﺍﻭ‪ .‬ﻭ ﻫﻤﺎﻥ ﻗﺮﺁﻥﻫﺎ ﺑﺘﻮﺳﻂ ﺭﻭﻧﻮﻳﺲ ﺑﺘﺪﺭﻳﺞ ﺯﻳﺎﺩ ﺷﺪ ﻛﻪ ﺩﺭ ﺧﺎﻧﺔ‬
‫ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﭼﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝص ﻭ ﭼﻪ ﺗﺎﺑﻌﻴﻦ‪ ،‬ﻳﻚ ﻗﺮﺁﻥ ﻳﺎ ﺑﻴﺸﺘﺮ ﻣﻮﺟﻮﺩ‬
‫ﺑﻮﺩﻩ‪ ،‬ﺗﺎ ﺑﺠﺎﺋﻴﻜﻪ ﻳﻚ ﻧﻔﺮﻱ ﻣﺎﻧﻨﺪ ﺭﺑﻴﻊ ﺑﻦ ﺧﺜﻴﻢ ﭼﻬﺎﺭ ﺻﺪ ﻧﻔﺮ ﺷﺎﮔﺮﺩ ﻗﺎﺭﻱ ﻗﺮﺁﻥ‬
‫ﺩﺍﺷﺖ‪ ،‬ﻭ ﺍﻭ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺣﻀﺮﺕ ﺃﻣﻴﺮ‪ ‬ﻣﺄﻣﻮﺭ ﺳﺮﺣﺪ ﻗﺰﻭﻳﻦ ﺷﺪ‪ .‬ﻭ ﺁﻥ ﻗﺪﺭ‬
‫ﻧﺴﺨﻪﻫﺎﻱ ﻗﺮﺁﻥ ﺩﺭ ﻋﺼﺮ ﺻﺤﺎﺑﻪ ﻭ ﺗﺎﺑﻌﻴﻦ ﺯﻳﺎﺩ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺩﺳﺘﺮﺱ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ‬
‫ﺑﻮﺩ ﻭ ﺑﻬﻤﻴﻦ ﺻﻮﺭﺕ ﻧﺴﺨﻪﻫﺎ ﺭﻭ ﺑﻪ ﺍﺯﺩﻳﺎﺩ ﺑﻮﺩ‪ ،‬ﻭ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﭘﺪﺭﺍﻥ ﺧﻮﻳﺶ ﮔﺮﻓﺘﻨﺪ ﻭ‬
‫ﺑﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺳﺎﻧﻴﺪﻧﺪ ﻭ ﻧﺸﺮ ﺷﺪﻩ ﻭ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﺳﺎﺑﻘﻴﻦ ﻭ ﻻﺣﻘﻴﻦ ﺭﺍﻭﻳﺎﻥ ﻭ‬
‫ﻧﺎﻗﻼﻥ ﻭ ﻛﺎﺗﺒﺎﻥ ﺍﻳﻦ ﻗﺮﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﺍﺯ ﺯﻣﺎﻥ ﻣﺎ ﺗﺎ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺘﻮﺍﺗﺮ ﺭﺳﻴﺪﻩ‪ ،‬ﻭ‬
‫ﻫﻴﭻ ﻛﺘﺎﺑﻲ ﺍﻳﻦ ﭼﻨﻴﻦ ﺗﻮﺍﺗﺮﻱ ﺑﺨﻮﺩ ﻧﺪﻳﺪﻩ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻣﺴﻠﻤﻴﻦ ﻛﻪ ﺑﺎﻳﺪ ﺗﻮﺍﺗﺮ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺑﺪﺍﻧﻨﺪ ﻭ ﻣﺘﻮﺟﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﻗﺮﺁﻥ ﺳﻨﺪ ﺩﻳﻦ ﻭ ﻣﺪﺭﻙ ﺭﺳﺎﻟﺖ ﭘﻴﻐﻤﺒﺮ ﻭ ﺳﻨﺪ ﺷﺮﻳﻌﺖ ﺍﻳﺸﺎﻥ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﻋﻴﻦ ﺑﻲﺧﺒﺮﻱ ﻣﺎﻧﺪﻩ ﻭ ﻣﺘﻮﺟﻪ ﻧﺸﺪﻩﺍﻧﺪ ﺗﺎ ﺟﺎﺋﻴﻜﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺧﻴﺎﻝ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﺍﻳﻦ ﻗﺮﺁﻥ ﻧﻮﺷﺘﺔ ﻳﻜﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﻭ ﺭﺍﻭﻱ ﺁﻥ ﻋﺜﻤﺎﻥ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻏﺎﻓﻞ ﺍﺯ ﺁﻧﻜﻪ‬
‫ﻋﺜﻤﺎﻥ ﻣﺮﺩﻡ ﺭﺍﺑﻪ ﻗﺮﺍﺋﺖ ﻭﺍﺣﺪ ﺩﻋﻮﺕ ﻛﺮﺩ‪ ،‬ﺁﻥ ﻫﻢ ﻗﺮﺁﻧﻲ ﻛﻪ ﺑﻴﻦ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﻣﺸﻬﻮﺭ‬
‫ﺑﻮﺩ ﻭ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻋﻤﻞ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝص‬
‫ﺑﺎ ﺗﺄﻳﻴﺪ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﺏ‪ ‬ﺑﻮﺩ ﻧﻪ ﺍﻳﻨﻜﻪ ﻋﺜﻤﺎﻥ ﻗﺮﺁﻥ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﻣﺪﻭ‪‬ﻥ ﻛﺮﺩﻩ ﺑﺰﻭﺭ ﺑﺮ‬
‫ﺳﺎﻳﺮﻳﻦ ﺗﺤﻤﻴﻞ ﻛﺮﺩﻩ ﺑﺎﺷﺪ! ﺧﻴﺮ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ‪ ،‬ﭼﻮﻥ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭ ﻛﻴﻔﻴ‪‬ﺖ‬
‫ﻚ ﻳَـ ْﻮِم اﻟﺪﱢﻳ ِﻦ" ﻭ ﺩﻳﮕﺮﻱ‬
‫ﻗﺮﺍﺋﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ ﺍﺧﺘﻼﻑ ﺑﻮﺩ ﻣﺜﻼ ﻳﻜﻲ "ﻣﺎﻟِ ِ‬
‫َ‬
‫"ﻣﻠﮏ ﻳﻮم اﻟﺪﻳﻦ" ﻣﻲ ﺧﻮﺍﻧﺪ ﻳﻜﻲ "ﻳَﻄ ُْﻬ ْﺮ َن" ﺑﺘﺨﻔﻒ ﻭ ﺩﻳﮕﺮﻱ "ﻳﻄّﻬﺮن" ﺑﺘﺸﺪﻳﺪ ﻃﺎء‬
‫ﻗﺮﺍﺋﺖ ﻣﻲﻧﻤﻮﺩ‪ .‬ﺧﻠﻴﻔﺔ ﺳﻮﻡ ﻛﻪ ﺁﻧﺮﻭﺯ ﺯﻣﺎﻣﺪﺍﺭ ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺭﺍﺧﻮﺍﺳﺖ ﺑﺮﺍﻱ ﺭﻓﻊ ﺍﺧﺘﻼﻑ ﭼﻨﺎﻧﻜﻪ ﺫﻳﻼ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ‪:‬‬

‫‪ -6‬ﻋﺜﻤﺎﻥ ﺑﻪ ﺭﺃﻱ ﺍﻛﺜﺮﻳ‪‬ﺖ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩ‬

‫ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﻛﺘﺎﺏ "ﺍﻟﺒﻴﺎﻥ" ﺹ ‪ 171‬ﻭ ﺍﺑﻮﻋﺒﺪﺍﷲ ﺯﻧﺠﺎﻧﻲ ﺩﺭ "ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ" ﺹ‬
‫‪ 65‬ﻭ ﺳﻴﻮﻃﻲ ﺩﺭ "ﺍﺗﻘﺎﻥ" ﻭ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻓﻬﺮﺳﺖ ﺩﺭ "ﺍﻟﻔﻬﺮﺳﺖ" ﻭ ﺑﺨﺎﺭﻱ ﺩﺭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪24‬‬

‫ﺻﺤﻴﺢ ﺧﻮﺩ ﻭ ﻫﻢ ﺩﻳﮕﺮﺍﻥ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺧﺘﻼﻑ ﻗﺮﺍﺋﺖ ﺩﺭ‬

‫ﺑﻌﻀﻲ ﺍﺯ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ ﺁﻥ ﻫﻢ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺯﻳﺎﺩ ﻣﻮﺟﺐ ﺗﺸﺘﺖ ﻭ ﻧﻔﺎﻕ ﺑﻮﺩ ﺗﺎ ﺯﻣﺎﻥ‬
‫ﻋﺜﻤﺎﻥ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺷﺪ‪‬ﺕ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻣﺂﻝﺍﻧﺪﻳﺶ ﺑﻪ ﻓﻜﺮ ﺭﻓﻊ ﺍﺧﺘﻼﻑ‬
‫ﺍﻓﺘﺎﺩﻧﺪ‪ ،‬ﻛﺎﺭ ﺑﻪ ﺟﺎﺋﻲ ﺭﺳﻴﺪ ﻛﻪ ﻣﻌﻠّﻤﻴﻦ ﻗﺮﺁﻥ ﺑﺎ ﺷﺎﮔﺮﺩﺍﻥ ﺧﻮﺩ ﺑﻪ ﻧﺰﺍﻉ ﻭ ﻣﺸﺎﺟﺮﻩ‬
‫ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﻗﺮّﺍء ﻭ ﺣﺎﻓﻈﺎﻥ ﻗﺮﺁﻥ ﺩﺭ ﺷﺎﻡ ﻭ ﻳﻤﻦ ﻭ ﻋﺮﺍﻕ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ ﻭ ﺑﻮﺍﺳﻄﺔ ﻣﺠﺎﻭﺭﺕ ﻋﺮﺏ ﺑﺎ ﻋﺠﻢ ﻭ ﺍﺧﺘﻼﻁ ﻟﻐﺎﺕ‪ ،‬ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺯﻳﺎﺩﺗﺮ‬
‫ﻣﻲﺷﺪ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺑﺎﻋﺚ ﺗﺄﺛﺮ ﻳﻚ ﻧﻔﺮ ﻣﺴﻠﻤﺎﻥ ﻓﻬﻤﻴﺪﻩ ﻣﻲﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺣﺬﻳﻔﻪ ﺑﻦ‬
‫ﻳﻤﺎﻥ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩ ﺍﺯ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺍﺣﺴﺎﺱ‬
‫ﺧﻄﺮ ﻛﺮﺩ ﻭ ﺍﻭ ﺑﺎ ﺍﻫﻞ ﺷﺎﻡ ﺩﺭ ﻓﺘﺢ ﺍﺭﻣﻨﻴ‪‬ﻪ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺷﺮﻛﺖ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭ ﺍﺧﺘﻼﻑ ﻭ‬
‫ﺟﺪﺍﻝ ﻗﺮﺍء ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩ‪ ،‬ﭼﻮﻥ ﻭﺍﺭﺩ ﺑﺮ ﻋﺜﻤﺎﻥ ﺷﺪ ﻋﺎﻗﺒﺖ ﺳﻮء ﺍﺧﺘﻼﻑ ﻗﺮﺍء ﺭﺍ ﺍﻋﻼﻡ ﻭ‬
‫ﺍﻇﻬﺎﺭ ﻭﺣﺸﺖ ﻛﺮﺩ‪ ،‬ﻭ ﻓﺮﻳﺎﺩ ﺯﺩ ﺍﻱ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ‪ ،‬ﺃﻣ‪‬ﺖ ﺍﺳﻼﻣﻲ ﺭﺍ ﺩﺭﻳﺎﺏ‪ ،‬ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ‬
‫ﻣﺎﻧﻨﺪ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻱ ﺩﺭ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﺍﺧﺘﻼﻑ ﻛﻨﻨﺪ‪ .‬ﻟﺬﺍ ﻋﺜﻤﺎﻥ ﻓﺮﺳﺘﺎﺩ ﻧﺰﺩ ﺣﻔﺼﻪ‬
‫ﻭ ﻗﺮﺁﻧﻴﻜﻪ ﻧﺰﺩ ﺍﻭ ﺑﻮﺩ ﺧﻮﺍﺳﺖ‪ ،‬ﺳﭙﺲ ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﺍﺯ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ ﺭﺍ ﻛﻪ ﺍﻛﺜﺮﺷﺎﻥ‬
‫ﺟﻮﺍﻥ ﻭ ﺑﺎ ﺳﻮﺍﺩ ﺑﻮﺩﻧﺪ ﺧﻮﺍﺳﺖ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺑﻮﺩ‪ :‬ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺯﺑﻴﺮ ﻭ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﺹ ﻭ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺣﺎﺭﺙ‪ .‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺃﻣﺮ ﻛﺮﺩ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﭼﻨﺪ ﻧﺴﺨﺔ‬
‫ﻣﻮﺍﻓﻖ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺘﻨﺴﺎﺥ ﻛﻨﻨﺪ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺍﮔﺮ ﺩﺭ ﻛﻴﻔﻴ‪‬ﺖ ﻧﻮﺷﺘﻦ ﻳﻚ ﻛﻠﻤﻪ ﺍﺧﺘﻼﻑ‬
‫ﻛﺮﺩﻳﺪ ﺁﻥ ﻃﻮﺭﻳﻜﻪ ﺩﺭ ﺯﺑﺎﻥ ﻗﺮﻳﺶ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﺑﻨﻮﻳﺴﻴﺪ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺑﻪ ﺯﺑﺎﻥ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ‬
‫ﺷﺪﻩ‪ ،‬ﻭ ﺧﻮﺩ ﻋﺜﻤﺎﻥ ﻧﻴﺰ ﻧﻈﺎﺭﺕ ﻣﻲﻛﺮﺩ ﻭ ﺳﺎﻳﺮ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﻧﻴﺰ‬
‫ﺧﻮﺍﺳﺖ ﻭﮔﻔﺖ ﺁﻧﭽﻪ ﻧﻮﺷﺘﻪ ﻣﻲﺷﻮﺩ ﻧﻈﺎﺭﺕ ﻛﻨﻴﺪ ﻭ ﺁﻥ ﻗﺮﺍﺋﺘﻲ ﻛﻪ ﻣﺤﻞّ ﺍﺗّﻔﺎﻕ ﻭ ﻣﺸﻬﻮﺭ‬
‫ﺑﻴﻦ ﺍﺻﺤﺎﺏ ﻭ ﻣﺤﻘّﻖ ﺑﺎﺷﺪ ﻛﻪ ﻫﻤﺎﻥ "ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ" ﻣﻲﺑﺎﺷﺪ ﺩﺭﺝ ﻛﻨﻴﺪ‪ .‬ﺗﺎ ﺍﻳﻨﻜﻪ ﭼﻬﺎﺭ‬
‫ﻧﺴﺨﺔ ﻗﺮﺁﻥ ﻣﻮﺍﻓﻖ ﻳﻜﺪﻳﮕﺮ ﺩﺭ ﺣﻀﻮﺭ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﻋﺮﺿﻪ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﻃﺒﻖ ﻫﻤﺎﻥ‬
‫ﻗﺮﺍﺋﺘﻲ ﻛﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﺷﺪﻩ ﺑﻮﺩ ﺗﻬﻴ‪‬ﻪ ﻛﺮﺩﻧﺪ‪ .‬ﻭ ﺳﭙﺲ ﻳﻚ ﻧﺴﺨﻪ ﺑﺒﺼﺮﻩ ﻭ‬
‫ﻳﻜﻲ ﺑﻪ ﻛﻮﻓﻪ ﻭ ﻳﻜﻲ ﺑﻪ ﺷﺎﻡ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﻳﻜﻲ ﺭﺍ ﺩﺭ ﻣﺪﻳﻨﻪ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﻣﻘﺮّﺭ ﺷﺪ ﻛﻪ ﻫﺮ‬
‫ﻛﺲ ﺩﺭ ﻫﺮ ﺷﻬﺮﻱ ﻗﺮﺍﺋﺖ ﻭ ﺍﺳﺘﻨﺴﺎﺥ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﻄﺎﺑﻖ ﻫﻤﺎﻥ ﻧﺴﺦ ﺑﺎﺷﺪ ﻛﻪ ﺩﻳﮕﺮ‬
 ‫‪25‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﺧﺘﻼﻓﻲ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ ﻧﺒﺎﺷﺪ‪ .‬ﺩﺭ "ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ" ﺯﻧﺠﺎﻧﻲ ﻣﻲﻧﻮﻳﺴﺪ ﻧﺴﺨﻪﺍﻳﻜﻪ ﺑﻪ ﺷﺎﻡ‬
‫ﻓﺮﺳﺘﺎﺩﻧﺪ ﺗﺎ ﻗﺮﻥ ﻫﺸﺘﻢ ﻫﺠﺮﻱ ﺩﺭ ﻣﺴﺠﺪ ﺩﻣﺸﻖ ﺑﺎﻗﻲ ﺑﻮﺩ ﻭ ﺑﻌﺪﺍً ﺑﻪ ﻟﻨﻴﻨﻜﺮﺍﺩ ﻭ ﺳﭙﺲ ﺑﻪ‬
‫ﺟﺎﻱ ﺩﻳﮕﺮ ﻧﻘﻞ ﺷﺪ‪.‬‬

‫‪ -7‬ﻋﺜﻤﺎﻥ ﻛﺎﺭ ﻭﺍﺟﺒﻲ ﺭﺍ ﺑﻪ ﺗﺄﻳﻴﺪ ﻋﻠﻲ‪ ‬ﺍﻧﺠﺎﻡ ﺩﺍﺩ‬

‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ "ﺗﺎﺭﻳﺦﺍﻟﻘﺮﺁﻥ" ﺯﻧﺠﺎﻧﻲ ﺹ ‪ 68‬ﻣﺴﻄﻮﺭ ﺷﺪﻩ ﻭ ﺍﺑﻦ ﻃﺎﻭﺱ ﺩﺭ ﻛﺘﺎﺏ‬
‫"ﺳﻌﺪﺍﻟﺴﻌﻮﺩ" ﻭ ﺳﻴﻮﻃﻲ ﺩﺭ "ﺍﻻﺗﻘﺎﻥ" ﻭ ﺷﻬﺮﺳﺘﺎﻧﻲ ﺩﺭ ﻣﻘﺪﻣﺔ ﺗﻔﺴﻴﺮﺧﻮﺩ ﻧﻮﺷﺘﻪﺍﻧﺪ‪:‬‬
‫ﻋﺜﻤﺎﻥ ﺑﺮﺍﻱ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﻭ ﺑﻪ ﺗﺄﻳﻴﺪ ﺍﻭ ﻭ ﺑﻪ ﺍﺷﺎﺭﺓ ﺍﻭ ﻗﺮﺁﻥﻫﺎ ﺭﺍ ﺟﻤﻊ ﻭ‬
‫ﻧﺴﺨﻪﻫﺎﻱ ﻣﺘّﺤﺪﻩﺍﻱ ﻣﺎﻧﻨﺪ ﻳﻜﺪﻳﮕﺮ ﻧﻤﻮﺩ‪ .‬ﻛﺘﺐ ﻣﺬﻛﻮﺭﻩ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺳﻮﻳﺪ ﺑﻦ‬
‫ﻋﻠﻘﻤﻪ ﻛﻪ ﮔﻔﺖ ﺷﻨﻴﺪﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﺩﺭ ﺧﻄﺎﺑﻪ ﻭ ﺧﻄﺒﺔ ﺧﻮﺩ ﻣﻲﻓﺮﻣﻮﺩ‪ » :‬أﻳﻬﺎ‬
‫ﻣﺎﺣﺮﻗﻬﺎ إﻻ ﻣﻦ‬
‫ﺣﺮاق اﻟﻤﺼﺎﺣﻒ ﻓﻮاﷲ ّ‬ ‫اﻟﻨﺎس أﷲ أﷲ إﻳﺎﮐﻢ و اﻟﻐﻠﻮ ﻓﯽ أﻣﺮ ﻋﺜﻤﺎن وﻗﻮﻟﮑﻢ ّ‬
‫ﻣﻼ ﻣﻦ أﺻﺤﺎب رﺳﻮل اﷲ‪ ،‬ﺟﻤﻌﻨﺎ و ﻗﺎل‪ :‬ﻣﺎ ﺗﻘﻮﻟﻮن ﻓﯽ ﻫﺬﻩ اﻟﻘﺮاﺋﺔ اﻟﺘﯽ اﺧﺘﻠﻒ اﻟﻨﺎس‬‫ٍ‬
‫ﻓﻴﻬﺎ‪ :‬ﻳﻠﻘﯽ اﻟﺮﺟﻞ اﻟﺮﺟﻞ ﻓﻴﻘﻮل ﻗﺮاﺋﺘﯽ ﺧﻴﺮ ﻣﻦ ﻗﺮاﺋﺘﮏ و ﻫﺬا ﻳَ ُﺠ ﱡﺮ إﻟﻲ اﻟﮑﻔﺮ‪ .‬ﻓﻘﻠﻨﺎ‪ :‬ﻣﺎ‬
‫اﻟﺮأي؟ ﻗﺎل‪ :‬أرﻳﺪ أن أﺟﻤﻊ اﻟﻨﺎس ﻋﻠﯽ ﻣﺼﺤﻒ واﺣﺪ ﻓﺈﻧﮑﻢ إن اﺧﺘﻠﻔﺘﻢ اﻟﻴﻮم ﮐﺎن ﻣﻦ‬ ‫ّ‬
‫ﻌﻢ ﻣﺎ رأﻳﺖ‪ .‬ﻓﺄرﺳﻞ إﻟﯽ زﻳﺪ ﺑﻦ ﺛﺎﺑﺖ و ﺳﻌﻴﺪ ﺑﻦ اﻟﻌﺎص و‬‫ِ‬
‫ﺑﻌﺪﮐﻢ أﺷ ّﺪ اﺧﺘﻼﻓﺎ‪ .‬ﻓﻘﻠﻨﺎ‪ :‬ﻧ َ‬
‫ﻗﺎل‪ :‬ﻳﮑﺘﺐ أﺣﺪﮐﻤﺎ و ﻳﻤﻠﯽ اﻵﺧﺮ‪ ،‬ﻓﻠﻢ ﻳﺨﺘﻠﻔﺎ ﻓﯽ ﺷﻲء إﻻ ﻓﻲ ﺣﺮف واﺣﺪ ﻓﯽ ﺳﻮرة‬
‫اﻟﺒﻘﺮة ﻓﻘﺎل أﺣﺪﻫﻤﺎ »اﻟﺘﺎﺑﻮت« و ﻗﺎل اﻵﺧﺮ »اﻟﺘﺎﺑﻮة« و اﺧﺘﺎر ﻗﺮاﺋﺔ زﻳﺪﺑﻦ ﺛﺎﺑﺖ ﻷﻧﻪ‬
‫ﮐﺘﺐ اﻟﻮﺣﯽ«‪ .‬ﻳﻌﻨﻲ ﻓﺮﻣﻮﺩ ﺍﻱ ﻣﺮﺩﻡ ﺧﺪﺍ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺍﺯ‬
‫ﺯﻳﺎﺩﻩﺭﻭﻱ ﺩﺭ ﺍﻣﺮ ﻋﺜﻤﺎﻥ ﻭ ﺑﺪﮔﻮﺋﻲ ﺑﻪ ﺍﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﻴﺪ ﻭ ﺍﺯ ﮔﻔﺘﻦ ﺳﻮﺯﺍﻧﻨﺪﺓ ﻣﺼﺎﺣﻒ‬
‫ﺑﻪ ﺍﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﺎﺋﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻋﺜﻤﺎﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﻜﺮﺩ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺍﺷﺎﺭﺓ‬
‫ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص‪ .‬ﻋﺜﻤﺎﻥ ﻣﺎ ﺭﺍ ﺟﻤﻊ ﻛﺮﺩ ﻭ ﺑﻤﺎ ﮔﻔﺖ ﭼﻪ ﻣﻲﮔﻮﺋﻴﺪ‬
‫ﺩﺭ ﺍﻳﻦ ﻗﺮﺍﺋﺖ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﻣﺮﺩ ﺁﻥ ﻣﺮﺩ ﺭﺍ ﻣﻼﻗﺎﺕ ﻣﻲﻛﻨﺪ ﻭ‬
‫ﻣﻲﮔﻮﻳﺪ ﻗﺮﺍﺋﺖ ﻣﻦ ﺑﻬﺘﺮ ﺍﺯ ﻗﺮﺍﺋﺖ ﺗﻮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﻣﻨﺠﺮ ﺑﻪ ﻛﻔﺮ ﻣﻲﺷﻮﺩ؟ ﭘﺲ ﻣﺎ‬
‫ﮔﻔﺘﻴﻢ ﺭﺃﻱ ﺧﻮﺩ ﺭﺍ ﺑﮕﻮ‪ .‬ﮔﻔﺖ ﻣﻲﺧﻮﺍﻫﻢ ﻣﺮﺩﻡ ﺭﺍ ﺟﻤﻊ ﻛﻨﻢ ﻭ ﻣﺘّﺤﺪ ﻧﻤﺎﻳﻢ ﺑﺮ ﻣﺼﺤﻒ‬
‫ﻭﺍﺣﺪ ﻭ ﻗﺮﺍﺋﺖ ﻭﺍﺣﺪ‪ ،‬ﺯﻳﺮﺍ ﮔﺮ ﺷﻤﺎ ﺍﻣﺮﻭﺯ )ﻛﻪ ﺻﺪﺭ ﺍﺳﻼﻡ ﺍﺳﺖ( ﺍﺧﺘﻼﻑ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺍﺯ‬
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‫ﺷﻤﺎ ﺍﺧﺘﻼﻑ ﺷﺪﻳﺪﺗﺮ ﺧﻮﺍﻫﺪ ﺷﺪ؟ ﻣﺎ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺭﺃﻱ ﺧﻮﺑﻲ ﺍﺳﺖ‪ ،‬ﻫﻤﻴﻦ ﻛﺎﺭ ﺭﺍ ﺑﻜﻦ‪.‬‬
‫ﭘﺲ ﻋﺜﻤﺎﻥ ﻓﺮﺳﺘﺎﺩ ﻭ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﺹ ﺭﺍ ﺣﺎﺿﺮ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﻳﻜﻲ ﺍﺯ‬
‫ﺷﻤﺎ ﺑﻨﻮﻳﺴﺪ ﻭ ﺩﻳﮕﺮﻱ ﺑﺨﻮﺍﻧﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺍﺧﺘﻼﻓﻲ ﻧﻜﺮﺩﻧﺪ ﺩﺭ ﻛﺘﺎﺑﺖ ﻗﺮﺁﻥ ﻣﮕﺮ‬
‫ﺩﺭ ﻳﻚ ﺣﺮﻑ ﻛﻪ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪ 248‬ﻣﻲﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﮔﻔﺖ »ﺗﺎﺑﻮﺕ«‬
‫ﺑﺘﺎء ﻣﺴﺘﻄﻴﻞ ﻭ ﺩﻳﮕﺮﻱ ﮔﻔﺖ »ﺗﺎﺑﻮﻩ« ﺑﺘﺎء ﻣﺴﺘﺪﻳﺮ‪ .‬ﻭ ﻗﺮﺍﺋﺖ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺍﻧﺘﺨﺎﺏ ﺷﺪ‬
‫ﺯﻳﺮﺍ ﻛﺎﺗﺐ ﻭﺣﻲ ﺑﻮﺩ ﻧﺰﺩ ﺭﺳﻮﻝ ﺧﺪﺍص )ﻭ ﺑﺘﺎء ﻣﺴﺘﻄﻴﻞ ﻧﻮﺷﺘﻪ ﺷﺪ(‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ ﻗﺮﺁﻧﻲ ﻛﻪ ﻓﻌﻼً ﺩﺭ ﺩﺳﺘﺮﺱ ﻫﺸﺘﺼﺪ ﻣﻴﻠﻴﻮﻥ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﻫﻤﺎﻥ‬
‫ﻗﺮﺁﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﺳﺖ ﻭ ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻧﻈﺎﺭﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬
‫ﻋﻠﻲ‪ ‬ﻭ ﺗﺼﻮﻳﺐ ﻭ ﺗﺄﻳﻴﺪ ﺍﻭ ﺗﻬﻴ‪‬ﻪ ﺷﺪﻩ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺧﻄﺐ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻫﻤﻴﻦ‬
‫ﻗﺮﺁﻥ ﻣﻌﻤﻮﻝ ﺭﺍ ﺣﺠ‪‬ﺖ ﺑﺮ ﺧﻠﻖ ﻭ ﺍﻣﺎﻡ ﻫﻤﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺃﻣﺮ ﺑﺎﻧﺘﻔﺎﻉ ﻭ ﺍﺗّﺒﺎﻉ ﺍﺯ ﺁﻥ ﻧﻤﻮﺩﻩ‪،‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻭ ﺍﮔﺮ ﻛﻢ ﻭ ﻳﺎ ﺯﻳﺎﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﻭﺍﺟﺐ ﺑﻮﺩ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺧﻼﻓﺖ ﺧﻮﺩ ﺁﻧﺮﺍ ﺗﺼﺤﻴﺢ ﻭ ﻳﺎ ﻻﺍﻗﻞّ ﮔﻮﺷﺰﺩ ﻛﻨﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﻛﺎﺭ ﺍﺯ ﻫﺮ ﻛﺎﺭﻱ ﻭﺍﺟﺐﺗﺮ ﻭ‬
‫ﻣﻮﺟﺐ ﺣﻔﻆ ﺳﻨﺪ ﺷﺮﻳﻌﺖ ﻭ ﻣﻴﺰﺍﻥ ﺣﻖّ ﻭ ﺑﺎﻃﻞ ﺑﻮﺩ‪ .‬ﺍﺿﺎﻓﻪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺍﺷﻜﺎﻟﻲ ﻧﻜﺮﺩﻩ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺘﺶ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺣﻀﻮﺭ ﻣﺴﺘﻤﻌﻴﻦ ﺧﻮﺩ ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﺭﺍ ﻭﺍﺟﺐ‬
‫ﺍﻻﺗّﺒﺎﻉ ﻭ ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪ ﻭ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺍﺧﺘﻼﻓﺎﺕ ﺩﻳﻨﻲ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ‬
‫ﻛﻠﻤﺎﺕ ﺍﻭ ﺩﺭ ﻓﺼﻞ ﺩﻫﻢ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺮﺍﻱ ﺍﺣﺪﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻋﺬﺭﻱ ﭘﺬﻳﺮﻓﺘﻪ‬
‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺩﺭ ﺗﺮﻙ ﺗﻤﺴ‪‬ﻚ ﺑﻪ ﻗﺮﺁﻥ‪ .‬ﻭ ﺍﻳﻦ ﺣﺠ‪‬ﺖ ﺑﺎﻗﻴﻪ ﻭ ﻣﻌﺠﺰﺓ ﻣﺘﻮﺍﺗﺮﻩ ﻣﻮﺟﻮﺩ ﻣﺎﻧﺪﻩ‬
‫ﺑﺪﻭﻥ ﻧﻘﺺ ﻭ ﺗﺤﺮﻳﻒ‪.‬‬
‫ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﺹ ‪ 170‬ﻛﺘﺎﺏ "ﺍﻟﺒﻴﺎﻥ" ﻣﻲﻧﻮﻳﺴﺪ‪ .‬ﻧﺴﺒﺖﺩﺍﺩﻥ ﺟﻤﻊ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ‬
‫ﺧﻠﻔﺎء ﺍﻣﺮ ﻣﻮﻫﻮﻣﻲ ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻟﻒ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝص ﻭ ﺍﺟﻤﺎﻉ ﺃﻣ‪‬ﺖ ﻭ‬
‫ﻣﺨﺎﻟﻒ ﻋﻘﻞ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺟﻤﻊﻛﻨﻨﺪﺓ ﻗﺮﺁﻥ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩﻩ ﺩﺭ ﺃﻳ‪‬ﺎﻡ ﺧﻼﻓﺘﺶ‪،‬‬
‫ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻫﻤﺎﻥ ﻗﺮﺁﻥ ﻣﺸﻬﻮﺭ ﺑﻴﻦ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺭﻭﻧﻮﻳﺴﻲ ﻛﺮﺩﻩ ﻭ‬
‫ﺗﺪﻭﻳﻦ ﻧﻤﻮﺩﻩ‪ .‬ﻭﺷﻜﻲ ﻧﻴﺴﺖ ﻛﻪ ﻋﺜﻤﺎﻥ ﻧﻴﺰ ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻭ ﻣﺪﻭ‪‬ﻥ ﻧﻤﻮﺩﻩ ﺯﻣﺎﻥ ﺧﻼﻓﺘﺶ‪،‬‬
‫ﺃﻣﺎ ﻧﻪ ﺑﻤﻌﻨﺎﻱ ﺍﻳﻨﻜﻪ ﺁﻳﺎﺕ ﻭ ﺳﻮﺭ ﺁﻧﺮﺍ ﺑﺴﻠﻴﻘﺔ ﺧﻮﺩ ﺟﻤﻊ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺧﻴﺮ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﻦ‬
 ‫‪27‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﻌﻨﻲ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺟﻤﻊ ﻧﻤﻮﺩﻩ ﺑﺮ ﻳﻚ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﻣﺘﻮﺍﺗﺮ ﺑﻴﻦ ﺍﺻﺤﺎﺏ ﻭ ﺍﺯ ﺗﺸﺘّﺖ‬
‫ﻭ ﺗﻔﺮﻗﺔ ﺩﺭ ﻗﺮﺍﺋﺖ ﺟﻠﻮﮔﻴﺮﻱ ﻛﺮﺩﻩ‪ ،‬ﻭﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺩﺭ ﻗﺮﺍﺋﺖ ﺑﺎﺯﺩﺍﺷﺘﻪ‪ .‬ﻭ‬
‫ﮔﻔﺘﺎﺭ ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺭﺍ ﺟﻤﻌﻲ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﻧﻮﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺣﺎﺭﺙ ﻣﺤﺎﺳﺒﻲ ﮔﻔﺘﻪ‪ :‬ﻣﺸﻬﻮﺭ ﺑﻴﻦ ﻣﺮﺩﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﻋﺜﻤﺎﻥ ﺟﻤﻊ ﻧﻤﻮﺩﻩ‪،‬‬
‫ﻭﻟﻲ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺷﻬﺮﺕ ﺍﺻﻠﻲ ﻭ ﻣﺪﺭﻛﻲ ﻧﺪﺍﺭﺩ ﻓﻘﻂ ﻋﺜﻤﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﻗﺮﺍﺋﺖ‬
‫ﺑﻪ ﻃﺮﻳﻖ ﻭﺍﺣﺪ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﻭ ﺁﻧﻬﻢ ﺑﺎﺷﺎﺭﻩ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ‪ .‬ﺁﻗﺎﻱ ﺧﻮﺋﻲ‬
‫ﻣﻲﻧﻮﻳﺴﺪ ﻋﺜﻤﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﺑﻪ ﻗﺮﺍﺋﺖ ﻭﺍﺣﺪﻩ ﻫﻤﺎﻥ ﻗﺮﺍﺋﺘﻲ ﻛﻪ ﻣﺘﻌﺎﺭﻑ ﺑﻴﻦ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩ ﻭ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﻋﺜﻤﺎﻥ ﻛﺎﺭ ﺧﻮﺑﻲ ﺑﻮﺩ ﻭ‬
‫ﺧﺪﻣﺘﻲ ﺑﻮﺩ ﻛﻪ ﺍﺣﺪﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺑﺮ ﺍﻭ ﺍﻧﺘﻘﺎﺩ ﻧﻜﺮﺩ‪ .‬ﺃﻣﺎ ﺍﻧﺘﻘﺎﺩﻱ ﻛﻪ ﺑﺮ ﺍﻭ ﺩﺍﺷﺘﻨﺪ ﺍﻳﻦ ﺑﻮﺩ‬
‫ﻛﻪ ﭼﺮﺍ ﻭﻻﻳﺎﺕ ﺭﺍ ﺑﻪ ﺑﺴﺘﮕﺎﻥ ﻭ ﻓﺎﻣﻴﻞ ﺧﻮﺩ ﺳﭙﺮﺩﻩ ﻭ ﺑﻴﺖﺍﻟﻤﺎﻝ ﺭﺍ ﺣﻴﻒ ﻭ ﻣﻴﻞ ﻣﻲﻛﻨﻨﺪ‪.‬‬
‫ﻭ ﭼﺮﺍ ﺑﻌﻀﻲ ﺍﺯ ﻗﺮﺁﻧﻬﺎﻱ ﻣﺨﺎﻟﻒ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﺍﺷﺖ‪ .‬ﻭ ﺩﺭ ﺹ ‪173‬‬
‫ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﺍﮔﺮ ﻗﺮﺁﻧﻲ ﺑﺮﺧﻼﻑ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﻃﺒﻖ ﺭﻭﺍﻳﺎﺕ ﺁﺣﺎﺩ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪‬‬
‫ﺑﻮﺩﻩ‪ ،‬ﺩﻟﻴﻞ ﺑﺮ ﺍﻳﻦ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺁﻥ ﻗﺮﺁﻥ ﻛﻤﺘﺮ ﻭ ﻳﺎ ﺯﻳﺎﺩﺗﺮ ﺍﺯ ﺍﻳﻦ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﺑﻮﺩﻩ‪،‬‬
‫ﺑﻠﻜﻪ ﺩﺭ ﺁﻥ ﭼﻴﺰﻱ ﺍﺯ ﺗﺄﻭﻳﻞ ﻭ ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﻭ ﻳﺎ ﺷﺮﺡ ﻣﺮﺍﺩ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺩﺭ ﻣﻮﺭﺩ‬
‫ﻧﺰﻭﻝ ﻧﺎﻡ ﺑﻌﻀﻲ ﺍﺯ ﻣﻨﺎﻓﻘﻴﻦ ﺑﻮﺩﻩ ﻛﻪ ﺍﻧﺘﺸﺎﺭ ﺁﻧﺮﺍ ﻣﺼﺤﻠﺖ ﻧﺪﺍﻧﺴﺘﻪ‪ ،‬ﻭﻟﺬﺍ ﻋﻠﻲ‪ ‬ﺁﻧﺮﺍ ﺍﺯ‬
‫ﺟﺎﻣﻌﻪ ﺑﺮﻛﻨﺎﺭ ﺩﺍﺷﺘﻪ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺭﻭﺵ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺣﺴﻦ ﺍﺧﻼﻕ ﺍﻭ ﻣﻨﺎﻓﺎﺕ ﺩﺍﺷﺖ ﺑﺎ‬
‫ﺍﻳﻨﻜﻪ ﺍﺳﻤﺎء ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻳﻌﻨﻲ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﺫﻛﺮ ﻛﻨﺪ‪ .‬ﻭ ﺳﻨﺖ ﺧﺪﺍ ﻧﻴﺰ ﺑﺮ ﺍﻳﻦ‬
‫ﺟﺎﺭﻱ ﻧﺸﺪﻩ ﻛﻪ ﺍﺳﺮﺍﺭ ﻭ ﻧﻔﺎﻕ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﻓﺎﺵ ﻛﻨﺪ ﻭ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﻭﺍﺩﺍﺭ ﻛﻨﺪ ﻛﻪ ﺑﻪ‬
‫ﻳﻜﺪﻳﮕﺮ ﻓﺤﺶ ﻭ ﺳﺐ‪ ‬ﻭ ﻟﻌﻦ ﻛﻨﻨﺪ ﻭ ﺑﺠﺎﻥ ﻫﻢ ﺑﻴﻔﺘﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﺳﻤﺎء ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﻋﻠﻲ‪ ‬ﺑﻮﺩﻩ ﺩﺭ ﻣﺘﻦ ﺁﻥ ﻗﺮﺁﻥ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﺑﻌﻨﻮﺍﻥ ﺗﻮﺿﻴﺢ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺩﺍﻧﺴﺘﻦ ﺁﻥ ﻫﻢ ﺑﺮ‬
‫ﻛﺴﻲ ﻻﺯﻡ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ -8‬ﺩﻻﺋﻞ ﺩﻳﮕﺮ ﺑﺮ ﺟﻤﻊ ﻗﺮﺁﻥ ﺯﻳﺮ ﻧﻈﺮ ﺣﻀﺮﺕ ﺭﺳﻮﻝص‬

‫ﺍﺯ ﺗﻮﺍﺭﻳﺦ ﻭ ﺭﻭﺍﻳﺎﺕ ﻣﺴﻠﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺁﻥ ﺟﻤﻊ ﻭ ﻣﺪﻭﻥ‬
‫ﺷﺪﻩ ﺑﺸﻜﻞ ﻛﺘﺎﺑﻲ‪ ،‬ﺍﺿﺎﻓﻪ ﺑﺮ ﺩﻻﺋﻠﻲ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﺩﻻﺋﻞ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺑﺎﺷﺪ‪:‬‬
 ‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪28‬‬

‫ﺩﻟﻴﻞ ﺍﻭﻝ‪ :‬ﺧﺒﺮ ﻣﺘﻮﺍﺗﺮﻳﻜﻪ ﻓﺮﻕ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪» :‬إﻧﯽ ﺗﺎرک ﻓﻴﮑﻢ اﻟﺜﻘﻠﻴﻦ ﮐﺘﺎب اﷲ و ﻋﺘﺮﺗﯽ« ﻭ ﻳﺎ »ﮐﺘﺎب اﷲ و ﺳﻨﺘﯽ«‪ .‬ﻳﻌﻨﻲ ﻣﻦ‬
‫ﺩﻭ ﭼﻴﺰ ﮔﺮﺍﻥ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎ ﻣﻲﮔﺬﺍﺭﻡ ﻳﻜﻲ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﻫﻮ "اﻟﺜﻘﻞ اﻻﮐﺒﺮ" ﻛﻪ ﺁﻥ‬
‫ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﺘﺎﺑﻲ ﺩﺍﺷﺘﻪ ﻭ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﻛﻪ ﺩﺭ ﺩﺳﺘﺮﺱ ﻭ‬
‫ﻣﻴﺎﻥ ﺃﻣ‪‬ﺖ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﻭ ﭼﻨﻴﻦ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﺑﻪ ﺷﻜﻞ ﻛﺘﺎﺑﻲ ﺑﻮﺩﻩ ﻣﺪﻭ‪‬ﻥ‪ ،‬ﻧﻪ‬
‫ﺍﻳﻨﻜﻪ ﺁﻳﺎﺕ ﻣﺘﻔﺮﻗﻪﺍﻱ ﺩﺭ ﺍﺣﺠﺎﺭ ﻭ ﺑﺮگﻫﺎ ﻭ ﺳﻨﮕﻬﺎ ﻭ ﭘﻮﺳﺘﻬﺎ ﺑﺎﺷﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻣﺘﻌﺪ‪‬ﺩ‬
‫ﺑﻮﺩﻩ‪ ،‬ﻛﻪ ﺩﺭ ﺩﺳﺘﺮﺱ ﻫﻤﻪ ﺑﺎﺷﺪ ﻭ ﺇﻻ ﺍﮔﺮ ﻳﻚ ﻗﺮﺁﻥ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﻬﻢ ﺗﺤﺖ ﻧﻈﺮ ﻭﺻﻲ ﺧﻮﺩ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﺻﻨﺪﻭﻗﻲ ﻣﻘﻔﻞ ﺑﮕﺬﺍﺭﺩ ﺻﺪﻕ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﻧﻤﻲﻛﻨﺪ‪.‬‬
‫ﺩﻟﻴﻞ ﺩﻭﻡ‪ :‬ﺁﻳﺎﺕ ﺧﻮﺩ ﻗﺮﺁﻥ ﻛﻪ ﻣﻜﺮﺭ ﺍﻃﻼﻕ ﻛﺘﺎﺏ ﺑﺮ ﻗﺮﺁﻥ ﺷﺪﻩ ﻭ ﺍﮔﺮ ﺑﺸﻜﻞ ﻛﺘﺎﺏ‬
‫ﻣﺪﻭ‪‬ﻥ ﻧﺒﻮﺩ ﺍﻃﻼﻕ ﻛﺘﺎﺏ ﺑﺮ ﺍﻭ ﺻﺤﻴﺢ ﻧﺒﻮﺩ‪ ،‬ﻣﺜﻼً ﺩﺭ ﺁﻳﺔ ‪ 119‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)آل ﻋﻤﺮان‪(۱۱۹ :‬‬ ‫‪    ‬‬

‫ﻛﻪ ﺍﻳﻦ ﺻﺮﻳﺢ ﺍﺳﺖ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﻣﺠﻤﻮﻉ ﻭ ﻣﺪﻭﻥ ﺑﻮﺩﻩ ﺑﺸﻜﻞ ﻛﺘﺎﺑﻲ ﻛﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺑﻪ‬
‫ﺗﻤﺎﻡ ﺁﻧﺮﺍ ﺧﻮﺍﺳﺘﻪ‪ .‬ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪ 2‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﺑﻘﺮﻩ‪(۲ :‬‬ ‫‪       ‬‬

‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 7‬ﺁﻝ ﻋﻤﺮﺍﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪            ‬‬

‫)آل ﻋﻤﺮان‪(۷ :‬‬ ‫‪  ‬‬

‫»ﺁﻥ ﺧﺪﺍ ﺧﺪﺍﺋﻲ ﺍﺳﺖ ﻛﻪ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﺑﺮ ﺗﻮ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻛﻪ ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻥ‬
‫ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺗﺴﺖ ﻭ ﺁﻥ ﺍﻡ‪‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﺻﻞ ﻛﺘﺎﺑﺴﺖ‪ ،‬ﻭ ﻗﺴﻤﺖ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ‬
‫ﻣﺘﺸﺎﺑﻬﺎﺗﺴﺖ«‪.‬‬
‫ﻭ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﺩﺭ ﺟﺎﺋﻲ ﮔﻔﺖ ﻣﻲﺷﻮﺩ ﻛﻪ ﻛﺘﺎﺏ ﻣﺪﻭ‪‬ﻥ ﻣﺠﻤﻮﻋﻲ ﺑﺎﺷﺪ ﺩﺍﺭﺍﻱ ﺩﻭ‬
‫ﻗﺴﻤﺖ‪ ،‬ﺳﭙﺲ ﺑﮕﻮﻳﺪ ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻥ ﭼﻨﻴﻦ ﻭ ﻗﺴﻤﺖ ﺩﻳﮕﺮ ﭼﻨﺎﻧﺴﺖ‪ .‬ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﺩﺭ‬
‫ﺳﻮﺭﺓ ﻧﺤﻞ ﺁﻳﺔ ‪ 89‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫‪29‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫) ﳓﻞ‪(۸۹ :‬‬ ‫‪       ‬‬
‫ﻛﻪ ﺑﻪ ﻛﺘﺎﺏ ﻣﺪﻭ‪‬ﻥ ﻣﻌﻴ‪‬ﻨﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻴﺎﻥ ﻫﺮ ﭼﻴﺰﻱ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ‬
‫ﺁﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪ 3‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       *    ‬‬
‫)آل ﻋﻤﺮان‪(۳ :‬‬
‫ﭼﻨﺎﻧﭽﻪ ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻛﺘﺎﺏ ﻣﺪﻭ‪‬ﻧﻲ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ‬
‫ﭘﺲ ﺍﺯ ﻣﻮﺳﻲ ﻭ ﻋﻴﺴﻲ‪ ‬ﻣﺪﻭ‪‬ﻥ ﺷﺪﻩ ﻫﻤﻴﻨﻄﻮﺭ ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﺘﺎﺑﻲ ﻣﺪﻭ‪‬ﻥ‬
‫ﻧﺰﺩ ﻣﺤﻤﺪص ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﭘﺲ ﺍﺯ ﻓﻮﺕ ﺍﻭ ﻣﺪﻭ‪‬ﻥ ﺷﺪﻩ‪ ،‬ﺍﮔﺮ ﺑﺤﻀﺮﺕ ﻣﻮﺳﻲ‬
‫ﻭ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﻛﺘﺎﺑﻲ ﻣﺪﻭ‪‬ﻥ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩﺷﺎﻥ ﻧﺎﺯﻝ ﻧﺒﻮﺩﻩ ‪ ‬‬

‫‪   ‬ﻛﻪ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪ 53‬ﺫﻛﺮ ﺷﺪﻩ ﻧﻌﻮﺫ ﺑﺎﷲ ﻏﻠﻂ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺩﺭ ﺯﻣﺎﻥ ﻣﻮﺳﻲ‪ ‬ﻛﺘﺎﺑﻲ ﻧﺒﻮﺩﻩ ﻭ ﭘﺲ ﺍﺯ‬
‫ﻓﻮﺕ ﺍﻭ ﻛﺘﺎﺑﻲ ﺷﺪﻩ‪ ،‬ﻫﻤﻴﻦﻃﻮﺭ ﻧﺴﺒﺖ ﺑﻪ ﻗﺮﺁﻥ ﻧﻤﻲﺗﻮﺍﻥ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﮔﻔﺖ‪.‬‬
‫ﻭ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ 38‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)اﻧﻌﺎم‪(۳۸ :‬‬ ‫‪        ‬‬
‫ﻛﻪ ﺍﻟﻒ ﻭ ﻻﻡ ﺍﻟﻜﺘﺎﺏ ﺍﺷﺎﺭﻩ ﺑﻪ ﻫﻤﺎﻥ ﻛﺘﺎﺏ ﻣﺪﻭ‪‬ﻧﻲ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﺪﺳﺖ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺑﻮﺩﻩ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺩﺭ ﺁﻥ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﺒﻮﺩ ﻣﺮﺩﻡ ﺳﺆﺍﻝ ﻣﻲﻛﺮﺩﻧﺪ‪ :‬ﻛﻮ‬
‫ﺁﻥ ﻛﺘﺎﺏ؟ ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻳﻜﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﺎر ٌك ﻓَﺎﺗﱠﺒِ ُﻌﻮﻩُ‪...‬‬ ‫ِ‬
‫)اﻷﻧﻌﺎم‪ :‬ﻣﻦ اﻵﻳﺔ‪(۱۵۵‬‬ ‫ﺎب أَﻧْـ َﺰﻟْﻨَﺎﻩُ ُﻣﺒَ َ‬
‫‪َ ‬و َﻫ َﺬا ﻛﺘَ ٌ‬
‫ﻭ ﻓﺮﻣﻮﺩﻩ ﺍﷲ‪:‬‬
‫ِ‬
‫ْﻜﺘَﺎب ﺑِﺎﻟْﺤ ﱢﻖ واﻟ ِ‬ ‫ﱠِ‬
‫ْﻤ َﻴﺰا َن ‪) ‬ﺍﻟﺸﻮﺭﻯ‪(17 :‬‬ ‫‪ ‬اﻟﻠﱠﻪُ اﻟﺬي أَﻧْـ َﺰ َل اﻟ َ َ َ‬
‫ْﺤ ﱢﻖ ﻟِﺘَ ْﺤ ُﻜ َﻢ ﺑَـ ْﻴ َﻦ اﻟﻨ ِ‬
‫ﱠﺎس‪) ...‬اﻟﻨﺴﺎء‪ :‬ﻣﻦ اﻵﻳﺔ‪(۱۰۵‬‬ ‫ﺎب ﺑِﺎﻟ َ‬
‫ﻭ‪ :‬إِﻧﱠﺎ أَﻧْـﺰﻟْﻨَﺎ إِﻟَﻴ َ ِ‬
‫ﻚ اﻟْﻜﺘَ َ‬ ‫َ ْ‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪ 37‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪30‬‬

‫‪            ‬‬

‫)ﻳﻮﻧﺲ‪(۳۷ :‬‬ ‫‪       ‬‬

‫ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﻃﻼﻗﺎﺕ ﻭ ﻣﻮﺍﺭﺩ ﻣﻘﺼﻮﺩ ﻣﺠﻤﻮﻋﺔ ﻣﺪﻭ‪‬ﻧﻲ ﺑﻮﺩﻩ ﺑﻪ ﺷﻜﻞ ﻛﺘﺎﺏ‪ ،‬ﻭ ﺇﻟّﺎ‬
‫ﭼﻨﺪ ﺁﻳﺔ ﻣﺘﻔﺮّﻗﻪ ﻣﻴﺰﺍﻥ ﺻﺤ‪‬ﺖ ﻭ ﺳﻘﻢ ﺗﻤﺎﻡ ﻣﻄﺎﻟﺐ ﺩﻳﻨﻲ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ‬
‫ﭼﻨﻴﻦ ﻛﺘﺎﺑﻲ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺒﻮﺩﻩ ﻭ ﺑﻌﺪﺍً ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ‪ ،‬ﻳﻌﻨﻲ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺑﺪﺳﺖ ﻋﻠﻲ‪ ‬ﻭ ﻳﺎ ﺑﺪﺳﺖ ﻋﺜﻤﺎﻥ ﻣﺪﻭ‪‬ﻥ ﺷﺪﻩ‪ ،‬ﺗﻤﺎﻡ ﺍﻳﻦ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﭼﻨﻴﻦ ﻛﺴﻲ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﻣﺴﻠﻤﺎﻥ ﻧﺎﻣﻴﺪ‪ .‬ﺁﺭﻱ ﺗﻔﺮﻗﻪ ﻭ ﻧﻔﺎﻕ ﺭﻳﺸﺔ ﺍﺳﻼﻡ‬
‫ﺭﺍ ﻣﺘﺰﻟﺰﻝ ﻛﺮﺩﻩ ﻭ ﺁﺑﺮﻭ ﻭ ﺣﻴﺜﻴ‪‬ﺖ ﻣﺴﻠﻤﻴﻦ ﻭ ﻛﺘﺎﺏ ﺇﻟﻬﻲ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮﺩﻩ ﻭ ﺧﻮﺩﺷﺎﻥ ﺑﺪﺳﺖ‬
‫ﺧﻮﺩ ﺍﺣﺎﺩﻳﺚ ﺿﺪ‪ ‬ﻗﺮﺁﻧﻲ ﺟﻌﻞ ﻛﺮﺩﻧﺪ ﻭ ﮔﻮﻳﺎ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻛﻪ ﻟﻄﻤﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻗﺮﺁﻥ ﺑﺰﻧﻨﺪ‪،‬‬
‫ﺍﮔﺮﭼﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪ ‬ﻳ‪‬ﺮِﻳﺪ‪‬ﻭﻥَ ﻟ‪‬ﻴ‪‬ﻄْﻔ‪‬ﺌُﻮﺍ ﻧُﻮﺭ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﺄَﻓْﻮ‪‬ﺍﻫ‪‬ﻬِﻢ‪ ‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﺘ‪‬ﻢ‪ ‬ﻧُﻮﺭِﻩ‪)  ...‬اﻟﺼﻒ‪ :‬ﻣﻦ اﻵﻳﺔ‪(۸‬‬
‫ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺩﻭ ﻓﺮﻗﺔ ﺷﻴﻌﻪ ﻭ ﺳﻨّﻲ ﺁﻣﺪﻧﺪ ﻫﺮ ﻳﻚ ﺑﺮﺍﻱ ﺍﻋﺘﺒﺎﺭ ﺧﻮﺩ ﻭ ﻛﻮﺑﻴﺪﻥ ﻃﺮﻑ‬
‫ﺍﺧﺒﺎﺭﻱ ﺟﻌﻞ ﻛﺮﺩﻧﺪ ﺿﺪ‪ ‬ﺗﻤﺎﻡ ﺁﻥ ﺁﻳﺎﺗﻲ ﻛﻪ ﻓﻮﻗﺎً ﺫﻛﺮ ﺷﺪ ﻭ ﺍﺻﻞ ﻣﺪﺭﻙ ﺍﺳﻼﻡ ﻭ ﺳﻨﺪ‬
‫ﺷﺮﻳﻌﺖ ﺧﻮﺩ ﻗﺮﺁﻥ ﺭﺍ ﺗﻀﻌﻴﻒ ﻛﺮﺩﻧﺪ‪ .‬ﻳﻜﻲ ﺧﺒﺮﻱ ﺟﻌﻞ ﻛﺮﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص‪ ،‬ﻋﻠﻲ‪ ‬ﺧﺎﻧﻪ ﻧﺸﺴﺖ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻛﺮﺩ ﻭ ﺑﺸﻜﻞ ﻛﺘﺎﺏ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﻗﺮﺁﻧﻲ‬
‫ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﺟﻬﺎﻧﻴﺎﻥ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩ ﻧﺰﺩ ﺧﻮﺩ ﺩﺭ ﺻﻨﺪﻭﻗﻲ ﻣﻘﻔﻞ ﮔﺬﺍﺷﺖ ﻭ‬
‫ﺁﻧﺮﺍ ﻧﺰﺩ ﻭﺻﻲ ﺧﻮﺩ ﺍﻣﺎﻡ ﺣﺴﻦ‪ ‬ﻣﺨﻔﻲ ﻛﺮﺩ ﻭ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺍﺯ ﻓﻴﺾ ﻗﺮﺁﻥ ﻣﺤﺮﻭﻡ ﻛﺮﺩ‪.‬‬
‫ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺭﺍﻭﻱ ﺍﻳﻦ ﺧﺒﺮ ﺑﻪ ﺧﺪﺍ ﻭ ﺍﺳﻼﻡ ﻭ ﻗﺮﺁﻥ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺷﺘﻪ ﺯﻳﺮﺍ ﻋﻠﻲ‪ ‬ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺧﻼﻓﺖ ﺧﻮﺩ ﺩﺭ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﺭﺍ ﺣﺠﺖ ﻭ ﺍﻣﺎﻡ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭ ﺧﻄﺒﺔ‬
‫‪ 133‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻭﺳﺎﻳﺮ ﺧﻄﺐ ﺧﻮﺩ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺁﻥ ﺗﺮﻏﻴﺐ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺧﻮﺩ ﺍﺯ ﻗﺮﺁﻥ ﻣﺨﻔﻲ‬
‫ﻧﺎﻡ ﻧﺒﺮﺩﻩ ﺑﻪ ﺍﺿﺎﻓﻪ ﺣﻖ ﺗﻌﺎﻟﻲ ﻣﻜﺮﺭ ﺩﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻱ ﻣﺴﻠﻤﻴﻦ ﻗﺮﺁﻥ ﺑﺴﻮﻱ ﺷﻤﺎ ﻭ‬
‫ﺑﺮﺍﻱ ﺷﻤﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 174‬ﺳﻮﺭﺓ ﻧﺴﺎء‪:‬‬

‫‪            ‬‬
 ‫‪31‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪ 136‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 185‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﺑﻘﺮﻩ‪(۱۸۵ :‬‬ ‫‪         ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺯﻣﺮ ﺁﻳﺔ ‪ 41‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫ﺑﺎﻳﺪ ﮔﻔﺖ ﻧﻌﻮﺫ ﺑﺎﷲ ﺗﻤﺎﻡ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭﻭﻍ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﺘﺎﺑﻲ‬
‫ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻫﻢ ﻛﺘﺎﺑﻲ ﺩﺭ ﺻﻨﺪﻭﻗﻲ ﻣﻘﻔّﻞ ﺷﺪﻩ ﻭ ﻣﺮﺩﻡ ﻣﺴﻠﻤﻴﻦ‬
‫ﻫﻤﻪ ﺑﻲﻛﺘﺎﺏ ﺑﻮﺩﻧﺪ ﺗﺎ ﻋﻠﻲ‪ ‬ﭘﺲ ﺍﺯ ﻣﺪ‪‬ﺗﻲ ﺁﻣﺪﻩ ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﻛﺮﺩﻩ‪.‬‬
‫ﻭ ﺍﺯ ﺁﻥ ﻃﺮﻑ ﺳﻨّﻴﺎﻥ ﺑﺮﺍﻱ ﺑﺎﻻ ﺑﺮﺩﻥ ﺧﻠﻔﺎء ﻭ ﺟﻌﻞ ﻓﻀﻴﻠﺖ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺁﻣﺪﻧﺪ‬
‫ﺍﺧﺒﺎﺭﻱ ﺟﻌﻞ ﻛﺮﺩﻧﺪ ﻛﻪ ﺟﻤﻊﻛﻨﻨﺪﺓ ﻗﺮﺁﻥ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩ ﻭ ﺍﻭ ﺑﻮﺩ‬
‫ﻛﻪ ﭼﻨﻴﻦ ﺧﺪﻣﺘﻲ ﺑﻪ ﺟﺎﻣﻌﺔ ﻣﺴﻠﻤﻴﻦ ﻧﻤﻮﺩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺑﻲﻛﺘﺎﺑﻲ ﻧﺠﺎﺕ ﺩﺍﺩ‪ ،‬ﻭ ﺩﺭ ﺑﻌﻀﻲ‬
‫ﺍﺯ ﺍﺧﺒﺎﺭ ﺩﻳﮕﺮﺷﺎﻥ ﺟﺎﻣﻊ ﻗﺮﺁﻥ ﺧﻠﻴﻔﺔ ﺩﻭﻡ ﻋﻤﺮ ﺑﻮﺩ ﻭ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﺍﺧﺒﺎﺭ ﺩﻳﮕﺮ ﺟﺎﻣﻊ‬
‫ﻗﺮﺁﻥ ﻋﺜﻤﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﻭ ﻫﻢ ﺳﻴﻮﻃﻲ ﺩﺭ ﻛﺘﺎﺏ "ﺍﻟﺒﻴﺎﻥ" ﻭ "ﺍﻻﺗﻘﺎﻥ" ﺍﻳﻦ ﺍﺧﺒﺎﺭ‬
‫ﺭﺍ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﻣﻲﮔﻮﻳﺪ ﺍﻳﻦ ﺍﺧﺒﺎﺭ؛ ﺍﺧﺒﺎﺭ ﺁﺣﺎﺩ ﻭ ﺗﻤﺎﻣﺎً ﺑﻲﺍﻋﺘﺒﺎﺭ ﺍﺳﺖ‬
‫ﻭ ﮔﻮﻳﺎ ﺩﺳﺖ ﺩﺷﻤﻦ ﺍﺳﻼﻡ ﺩﺭ ﻛﺎﺭ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﺎﻥ ﻣﺘﻮﺟﻪ ﻧﺸﺪﻩﺍﻧﺪ‪ .‬ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﺹ‬
‫‪ 171‬ﻛﺘﺎﺏ "ﺍﻟﺒﻴﺎﻥ" ﻣﻲﮔﻮﻳﺪ ﻧﺴﺒﺖﺩﺍﺩﻥ ﺟﻤﻊ ﻗﺮﺁﻥ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺧﻠﻔﺎ ﺍﻣﺮ ﻣﻮﻫﻮﻣﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻟﻒ ﺍﺳﺖ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝص ﻭ ﻋﻘﻞ ﻭ ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﻴﻦ‪.‬‬
‫ﺩﻟﻴﻞ ﺳﻮﻡ‪ :‬ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻭ ﺷﻴﺮﻳﻨﻲ ﻭ ﺩﻝﻧﺸﻴﻨﻲ ﻗﺮﺁﻥ ﻣﺤﺮّﻙ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ‬
‫ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝص ﺁﻧﺮﺍ ﺟﻤﻊ ﻛﻨﻨﺪ‪ ،‬ﻋﺮﺑﻲ ﻛﻪ ﺍﺷﻌﺎﺭ ﻭ ﺧﻄﺐ ﻓﺼﻴﺢ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺭﺍ ﺟﻤﻊ‬
‫ﻣﻲﻛﺮﺩﻩ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻗﺮﺁﻧﻲ ﺭﺍ ﻛﻪ ﻫﺮ ﻓﺼﻴﺢ ﻭ ﺑﻠﻴﻐﻲ ﺭﺍ ﻋﺎﺟﺰ ﻛﺮﺩﻩ ﺑﻮﺩ ﺟﻤﻊ‬
‫ﻧﻜﻨﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺗﻤﺎﻡ ﻋﺮﺏ ﺩﻟﺒﺎﺧﺘﺔ ﺁﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﺆﻣﻦ ﻋﺮﺏ ﺑﺮﺍﻱ ﺍﻳﻤﺎﻧﺶ ﻭ ﻛﺎﻓﺮ‬
‫ﻋﺮﺏ ﺑﺮﺍﻱ ﻣﻌﺎﺭﺿﻪ ﻭ ﺁﻭﺭﺩﻥ ﻣﺜﻞ ﺁﻳﺎﺗﺶ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪32‬‬

‫ﺩﻟﻴﻞ ﭼﻬﺎﺭﻡ‪ :‬ﺯﻋﺎﻣﺖ ﻭ ﺳﻠﻄﻨﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻣﻴﻞ ﻭ ﺭﻏﺒﺖ ﺍﻭ ﺑﻪ ﻗﺮﺁﻥ‪ ،‬ﻭ‬
‫ﺣﻔﻆ ﻭ ﻧﻮﺷﺘﻦ ﺁﻥ‪ .‬ﺍﮔﺮ ﺳﻠﻄﺎﻥ ﻗﻮﻣﻲ ﺑﻪ ﭼﻴﺰﻱ ﻣﺘﻤﺎﻳﻞ ﺷﺪ‪ ،‬ﺗﻤﺎﻡ ﻣﻠّﺘﺶ ﺑﻪ ﺁﻥ ﺭﻏﺒﺖ‬
‫ﭘﻴﺪﺍ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺧﺼﻮﺻﺎً ﺳﻠﻄﻨﺘﻲ ﻛﻪ ﻋﻨﻮﺍﻥ ﺩﻳﻨﻲ ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺮﺩﻡ‬
‫ﺑﺮﺍﻱ ﻃﻠﺐﺩﻧﻴﺎ ﻭ ﺩﻳﻦ ﺑﻪ ﻗﺮﺁﻥ ﺭﺍﻏﺐ ﺑﻮﺩﻧﺪ ﻭ ﺣﺎﻓﻆ ﻗﺮﺁﻥ ﻣﺎﻧﻨﺪ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﻣﻘﺎﻣﻲ‬
‫ﺩﺍﺷﺖ ﻛﻪ ﺑﺮﺍﻱ ﻫﺮ ﻛﺲ ﻣﻮﺭﺩ ﺭﻏﺒﺖ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﻧﺒﺎﺷﺪ ﻣﮕﺮ ﻫﻤﻴﻦ ﻋﻠﻞ ﺑﺮﺍﻱ ﺗﺪﻭﻳﻦ‬
‫ﻗﺮﺁﻥ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﻛﺎﻓﻲ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺩﻟﻴﻞ ﭘﻨﺠﻢ‪ :‬ﺍﺟﺮﻫﺎ ﻭ ﺛﻮﺍﺑﻬﺎ ﻭ ﺑﻬﺮﻩﻫﺎﺋﻴﻜﻪ ﺑﺮﺍﻱ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﺮﺍﻱ ﻗﺮﺍﺋﺖ ﻭ ﺣﻔﻆ ﻭ ﺟﻤﻊ ﻭ ﻛﺘﺎﺑﺖ ﺁﻥ ﭼﻘﺪﺭ ﺑﻴﺎﻧﺎﺕ ﺩﺍﺭﺩ‪ ،‬ﺷﻴﺦ ﺻﺪﻭﻕ ﺩﺭ "ﺟﺎﻣﻊ‬
‫ﺍﻻﺧﺒﺎﺭ" ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻳﺎ ﺳﻠﻤﺎن ﻟﻴﺲ ﺷﻲء ﺑﻌﺪ ﺗﻌﻠﻴﻢ‬
‫اﻟﻌﻠﻢ أﺣﺐ إﻟﯽ اﷲ ﺗﻌﺎﻟﯽ ﻣﻦ ﻗﺮأة اﻟﻘﺮآن«‪ .‬ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩ‪» :‬ﻓﻀﻞ اﻟﻘﺮآن ﻋﻠﯽ ﺳﺎﺋﺮ اﻟﮑﻼم‬
‫ﮐﻔﻀﻞ اﷲ ﻋﻠﯽ ﺧﻠﻘﻪ«‪ .‬ﻭ ﻓﺮﻣﻮﺩ‪» :‬اﻟﻘﺮآن أﻓﻀﻞ ﮐﻞ ﺷﯽ دون اﷲ«‪ .‬ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ‬
‫أﻋﻄﺎﻩ اﷲ اﻟﻘﺮآن ﻓﺮآی أن أﺣﺪا أُﻋﻄﻲ ﺷﻴﺌﺎ أﻓﻀﻞ ﻣﻤﺎ أﻋﻄﻲ ﻓﻘﺪ ﺻﻐﱠﺮ ﻋﻈﻴﻤﺎ و ﻋﻈﱠﻢ‬
‫ﺻﻐﻴﺮا«‪ .‬ﻭ ﻓﺮﻣﻮﺩ‪» :‬إﻗﺮؤا اﻟﻘﺮآن و اﺳﺘﻈﻬﺮوﻩ ﻓﺈن اﷲ ﺗﻌﺎﻟﯽ ﻻ ﻳُـ َﻌ ﱠﺬ ُ‬
‫ب ﻗﻠﺒﺎ وﻋﯽ اﻟﻘﺮآن«‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﻛﻨﻴﺪ ﻭ ﺁﻧﺮﺍ ﺗﻜﻴﻪﮔﺎﻩ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﺯﻳﺮﺍ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻋﺬﺍﺏ ﻧﻤﻲﻛﻨﺪ‬
‫ﺩﻟﻴﺮﺍ ﻛﻪ ﻇﺮﻑ ﻗﺮﺁﻥ ﺑﺎﺷﺪ‪ .‬ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻘﺎﺭﻱ ﻗﺮﺁﻥ ﮔﻔﺘﻪ ﺷﻮﺩ »إﻗﺮء و ارﻗﺄ«‬
‫ﻳﻌﻨﻲ‪ :‬ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﺨﻮﺍﻥ ﻭ ﺑﺎﻻ ﺑﺮﻭ‪ .‬ﺯﻳﺮﺍ ﺩﺭﺟﺎﺕ ﺑﻬﺸﺖ ﺑﻪ ﻣﻘﺪﺍﺭ ﺷﻤﺎﺭﺓ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﻬﺮ ﺁﻳﻪ ﺩﺭﺟﻪﺍﻱ ﻋﻨﺎﻳﺖ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻫﺰﺍﺭﺍﻥ ﺣﺪﻳﺚ ﺩﻳﮕﺮ ﻛﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﺭﺍ‬
‫ﺍﺯ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻧﻘﻞ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻭ ﻟﺬﺍ ﺣﻔﻆ ﻭ ﺟﻤﻊ ﻗﺮﺁﻥ ﻣﻮﺭﺩ ﺭﻏﺒﺖ ﺟﻮﺍﻧﺎﻥ ﺑﻮﺩ‪ .‬ﺁﻗﺎﻱ‬
‫ﺧﻮﺋﻲ ﺩﺭ ﺹ ‪ 165‬ﻛﺘﺎﺏ "ﺍﻟﺒﻴﺎﻥ" ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﻛﻪ ﮔﻔﺖ‬
‫ﺟﻤﻊ ﻛﺮﺩﻡ ﻗﺮﺁﻥ ﺭﺍ ﻭ ﻫﺮ ﺷﺐ ﻣﻲﺧﻮﺍﻧﺪﻡ‪ ،‬ﺧﺒﺮ ﻣﻦ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺳﻴﺪ‪ ،‬ﻓﺮﻣﻮﺩ‪:‬‬
‫ﻗﺮﺁﻥ ﺭﺍ ﻣﺎﻫﻲ ﻳﻚ ﻣﺮﺗﺒﻪ ﺧﺘﻢ ﻛﻦ‪ .‬ﻭ ﺑﺮﺍﻱ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺟﻤﻊ ﻗﺮﺁﻥ ﻭ‬
‫ﻗﺮﺍﺋﺖ ﺁﻥ ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﺒﺎﺩﺕﻫﺎ ﺑﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻛﻠﻴﺐ ﺍﺳﺪﻱ ﮔﻮﻳﺪ‪ :‬ﺁﻧﻘﺪﺭ ﺻﺪﺍﻱ‬
‫ﺯﻣﺰﻣﻪ ﻭ ﺿﺠ‪‬ﻪ ﻗﺎﺭﻳﺎﻥ ﻗﺮﺁﻥ ﺩﺭ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻠﻨﺪ ﺑﻮﺩ ﻛﻪ ﻋﻠﻲ‪ ‬ﻣﻲﻓﺮﻣﻮﺩ‪:‬‬
‫»ﻃﻮﺑﯽ ﻟﻬﻮﻻء« ﻳﻌﻨﻲ؛ ﺧﻮﺷﺎ ﺑﻪ ﺣﺎﻝ ﺍﻳﻦ ﻗﻮﻡ! ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﭼﻮﻥ ﻛﺜﺮﺕ ﺿﺠﻪ‬
 ‫‪33‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻗﺎﺭﻳﺎﻥ ﺭﺍ ﺑﺘﻼﻭﺕ ﻗﺮﺁﻥ ﺩﻳﺪ‪ ،‬ﺃﻣﺮ ﻧﻤﻮﺩ ﻛﻪ؛ ﺻﺪﺍﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻛﻮﺗﺎﻩ ﻛﻨﻴﺪ ﺗﺎ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻪ‬
‫ﻏﻠﻂ ﻧﻴﻔﻜﻨﻴﺪ‪.‬‬
‫ﺩﻟﻴﻞ ﺷﺸﻢ‪ :‬ﺍﺟﻤﺎﻉ ﺃﻣ‪‬ﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻣﺘﻮﺍﺗﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻗﺮﺁﻥ ﭘﺲ ﺍﺯ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺟﻤﻊ ﻭ ﻣﺪﻭ‪‬ﻥ ﺷﺪﻩ ﺑﺪﺳﺖ ﺩﻭ ﻧﻔﺮ‪ ،‬ﺑﺮﺧﻼﻑ ﺍﺟﻤﺎﻉ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻳﻢ ﻭ‬
‫ﺍﻳﻦ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﭘﺲ ﭼﻨﺎﻧﻜﻪ ﺫﻛﺮ ﺷﺪ ﻋﺪﺓ ﺯﻳﺎﺩﻱ ﺩﺭ ﺣﻀﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺩﺭ‬
‫ﻣﺤﻀﺮ ﺻﺪﻫﺎ ﻧﻔﺮ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻭ ﻣﺪﻭ‪‬ﻥ ﻭ ﻧﺸﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺧﻠﻔﺎﻱ ﭘﺲ ﺍﺯ ﺍﻭ ﻫﺮ ﻛﺲ ﻗﺮﺁﻥ ﺭﺍ ﻧﻮﺷﺘﻪ ﺑﻨﻈﺎﺭﺕ ﻭ ﺗﺄﻳﻴﺪ ﺳﺎﻳﺮ‬
‫ﺍﺻﺤﺎﺏ ﺑﻮﺩﻩ ﻭ ﺧﺼﻮﺻﺎً ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﻧﻈﺎﺭﺕ‬
‫ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﻛﺜﺮ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ‬ﻗﺎﺭﻳﺎﻥ ﻗﺮﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻟﺬﺍ ﻗﺮﺁﻥ ﺍﺯ ﻛﻢ ﻭ ﺯﻳﺎﺩ‬
‫ﻣﺼﻮﻥ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻓﺼﻞ ‪ 17‬ﺑﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫‪ -9‬ﺗﺮﺗﻴﺐ ﻗﺮﺁﻥ ﻓﻌﻠﻲ ﺯﻳﺮﻧﻈﺮ ﺭﺳﻮﻝ ﺧﺪﺍص‬

‫ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻓﺼﻮﻝ ﮔﺬﺷﺘﻪ ﻇﺎﻫﺮ ﺷﺪ ﺗﺪﻭﻳﻦ ﻭ ﺗﻨﻈﻴﻢ ﺍﻳﻦ ﻗﺮﺁﻥ ﻓﻌﻠﻲ ﺯﻳﺮ ﻧﻈﺮ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﻭ ﺍﺯ ﻓﺮﻳﻘﻴﻦ ﺑﻜﺜﺮﺕ ﺭﻭﺍﻳﺎﺕ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻫﺮ ﺁﻳﻪ ﻭ ﺳﻮﺭﻩﺍﻱ ﻧﺎﺯﻝ‬
‫ﻣﻲﺷﺪ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻜﺎﺗﺒﺎﻥ ﻭﺣﻲ ﻣﻲﻓﺮﻣﻮﺩ‪ :‬ﺁﻧﺮﺍ ﺩﺭ ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﻭ ﺁﻳﻪ ﺭﺍ ﺩﺭ ﻛﺪﺍﻡ‬
‫ﺳﻮﺭﻩ ﻗﺮﺍﺭ ﺩﻫﻴﺪ‪ ،‬ﻭ ﻓﻼﻥ ﺳﻮﺭﻩ ﺭﺍ ﭘﺲ ﺍﺯ ﻓﻼﻥ ﺳﻮﺭﻩ ﻗﺮﺍﺭ ﺩﻫﻴﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺣﺪﻳﺜﻲ ﻛﻪ ﺩﺭ‬
‫ﻣﻘﺪﻣﺔ ﻣﺠﻤﻊﺍﻟﺒﻴﺎﻥ ﻃﺒﺮﺳﻲ ﻭ ﺳﺎﻳﺮ ﻛﺘﺐ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﺑﺠﺎﻱ‬
‫ﺗﻮﺭﺍﺕ ﺳﻮﺭﻩﻫﺎﻱ ﻃﻮﻻﻧﻲ ﻛﻪ ﺍﻭﻝ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﻤﻦ ﻋﻄﺎ ﺷﺪﻩ ﻭ ﺑﺠﺎﻱ ﺯﺑﻮﺭ ﺳﻮﺭﻩﻫﺎﻱ‬
‫ﻣﺌﻴﻦ ﻳﻌﻨﻲ ﺳﻮﺭﻩﻫﺎﺋﻴﻜﻪ ﺩﺍﺭﺍﻱ ﺻﺪ ﺁﻳﻪ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻭﺳﻂ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﻤﻦ ﻋﻄﺎ ﺷﺪﻩ‪،‬‬
‫ﻭ ﺑﺎ ﺳﻮﺭﻩﻫﺎﻱ ﻣﻔﺼ‪‬ﻞ‪ ،‬ﺑﺮﺗﺮﻱ ﻳﺎﻓﺘﻢ ﺑﺮ ﺳﺎﻳﺮ ﺃﻧﺒﻴﺎء‪ ،‬ﺳﻮﺭﻩﻫﺎﻱ ﻃﻮﻻﻧﻲ ﺍﺯ ﺑﻘﺮﻩ ﻣﻲﺑﺎﺷﺪ ﺗﺎ‬
‫ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ ،‬ﻭ ﺳﻮﺭﻩﻫﺎﻱ ﻣﻔﺼ‪‬ﻞ‪ ،‬ﺳﻮﺭﻩﻫﺎﻱ ﻛﻮﭼﻚ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻨﺎ ﺑﻮﺩ ﺗﺮﺗﻴﺐ ﻭ‬
‫ﺗﻨﻈﻴﻢ ﻗﺮﺁﻥ ﺑﻨﻈﺮ ﻣﺮﺩﻡ ﻭﺍﮔﺬﺍﺭ ﺷﻮﺩ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﻗﺮﺁﻥﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺍﻟﺘّﺮﺗﻴﺐ ﺑﺎﺧﺘﻼﻑ ﺫﻭﻕ‬
‫ﻫﺎ ﺑﻮﺟﻮﺩ ﻣﻲﺁﻣﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺑﻨﻈﺮ ﻣﺮﺩﻡ ﻧﺒﻮﺩﻩ‪ .‬ﺍﺯ ﺧﻮﺩ‬
‫ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺳﻮﺭﻩﻫﺎﻱ ﻗﺮﺁﻥ ﻣﻌﻴ‪‬ﻦ ﻭ ﻣﺮﺗّﺐ ﺑﻮﺩﻩ‪ ،‬ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪34‬‬

‫ﻟﺬﺍ ﺑﺎ ﻛﻔﺎﺭ ﻣﺒﺎﺭﺯﻩ ﻛﺮﺩﻩ ﻛﻪ ﺍﮔﺮ ﻣﻲﺗﻮﺍﻧﻴﺪ ﻳﻚ ﺳﻮﺭﻩ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻓَﺄْﺗُﻮا‬
‫ﺑِﺴ ٍ ِ ِ ِ‬
‫ﺎﻫﺎ« ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺳﻮﺭﻩ ﺳﻮﺭﻩ‬ ‫ﻮرةٌ أَﻧْـ َﺰﻟْﻨَ َ‬
‫ﻮرة ﱢﻣ ْﻦ ﻣﺜْﻠﻪ« ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻧﻮﺭ ﻓﺮﻣﻮﺩﻩ‪ُ » :‬ﺳ َ‬
‫ُ َ‬
‫ﺑﻮﺩﻥ ﺭﺍ ﻧﻴﺰ ﺧﺪﺍ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﻭ ﻧﻴﺰ ﺭﻭﺍﻳﺘﻲ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﻣﻘﺪ‪‬ﻣﺔ ﺍﻭ‪‬ﻝ ﺗﻔﺴﻴﺮ "ﺻﺎﻓﻲ" ﻭ‬
‫ﺗﻔﺴﻴﺮ "ﻧﻮﺭﺍﻟﺜّﻘﻠﻴﻦ" ﺩﺭ ﺗﻔﺴﻴﺮ ﺁﻳﺔ ‪ 7‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻣﻲﻓﺮﻣﻮﺩ‪:‬‬
‫» ﺟﻤﻴﻊ ﺳﻮر اﻟﻘﺮآن ﻣﺂة و أرﺑﻊ ﻋﺸﺮة ﺳﻮرة و ﺟﻤﻴﻊ آﻳﺎت اﻟﻘﺮآن ﺳﺘﺔ آﻻف آﻳﺔ ﻣﺄة آﻳﺔ‬
‫و ﺳﺖ و ﺛﻼﺛﻮن آﻳﺔ «‪.‬‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﻭﺷﻦ ﻣﻲﻛﻨﺪ ﻛﻪ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﺯﻣﺎﻥ ﻣﺎ‪ ،‬ﻫﻤﺎﻥ ﻗﺮﺁﻥ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺭﺳﻮﻝص ﺗﻨﻈﻴﻢ ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﺯﻳﺮ ﻧﻈﺮ ﺁﻥ ﺣﻀﺮﺕ ﺗﺮﺗﻴﺐ ﻭ‬
‫ﺗﺪﻭﻳﻦ ﻳﺎﻓﺘﻪ ﻭ ﻣﻘﺪﺍﺭ ﺳﻮﺭﻩﻫﺎﻱ ﺁﻥ ‪ 114‬ﻭ ﺁﻳﺎﺗﺶ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ‪ 6336‬ﻋﺪﺩ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺩﻟﻴﻞ ﺩﻳﮕﺮ ﺑﺮ ﺗﻨﻈﻴﻢ ﺳﻮﺭﻩﻫﺎ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻣﻲﻓﺮﻣﻮﺩ‪» :‬ﺷﻴﺒﺘﻨﯽ ﺳﻮرة ﻫﻮد« ﺍﻛﺜﺮ ﺍﺻﺤﺎﺏ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﺳﻮﺭﺓ ﻫﻮﺩ ﻛﺪﺍﻡ ﻭ‬
‫ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﻣﻲﻓﺮﻣﻮﺩ ﺩﺭ ﺷﺐ ﻗﺪﺭ ﺳﻮﺭﺓ ﺭﻭﻡ ﻭﻋﻨﻜﺒﻮﺕ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﻳﺎ‬
‫ﺳﻮﺭﺓ ﺩﺧﺎﻥ ﻗﺮﺍﺋﺖ ﻛﻨﻴﺪ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﺍﻳﻦ ﺳﻮﺭﻩﻫﺎ ﻛﺪﺍﻡ ﻭ ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﺍﺳﺖ‪،‬‬
‫ﻭ ﻧﻤﻲﭘﺮﺳﻴﺪﻧﺪ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺳﻮﺭﺓ ﺭﻭﻡ ﻳﻌﻨﻲ ﭼﻪ‪.‬‬

‫‪ -10‬ﻗﺮﺁﻥ ﺍﺯ ﻧﻈﺮ ﻋﻠﻲ‪ ‬ﻭ ﺃﺋﻤﻪ †‬

‫ﭼﻮﻥ ﺩﺭ ﻓﺼﻮﻝ ﮔﺬﺷﺘﻪ ﺛﺎﺑﺖ ﺷﺪ ﻛﻪ ﻗﺮﺁﻥ ﺯﻣﺎﻥ ﻣﺎ ﻫﻤﺎﻥ ﻗﺮﺁﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﺍﺻﺤﺎﺑﺶ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﺘﻮﺍﺗﺮ ﺑﻤﺎ ﺭﺳﻴﺪﻩ‪ ،‬ﺍﻛﻨﻮﻥ ﻣﺪﺍﺭﻛﻲ ﺍﺯ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻭ ﺳﺎﻳﺮ ﺳﺨﻨﺎﻥ‬
‫ﺃﺋﻤﻪ )ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ( ﻣﻲﺁﻭﺭﻳﻴﻢ ﺗﺎ ﺑﺮﺍﻱ ﭘﻴﺮﻭﺍﻥ ﺍﻳﺸﺎﻥ ﻋﺬﺭﻱ ﻧﻤﺎﻧﺪ ﻭ ﺍﺯ ﺗﻮﺟﻪ ﺑﻪ ﻗﺮﺁﻥ ﻭ‬
‫ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠّﻢ ﻭ ﻋﻤﻞ ﺑﻪ ﺁﻥ ﻛﻮﺗﺎﻫﻲ ﻧﻜﻨﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺃﻣﻴﺮ‪ ‬ﺻﺮﻳﺤﺎً ﺩﺭ ﻛﻠﻤﺎﺕ ﺧﻮﺩ‬
‫ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﺑﻴﻦ ﺃﻣﺖ ﺭﺍ ﺍﻣﺎﻡ ﻭ ﺣﺠ‪‬ﺖ ﺑﺮﺍﻱ ﻫﻤﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺃﻣﺮ ﺑﺎﺗﺒﺎﻉ ﺁﻥ ﻧﻤﻮﺩﻩ‪،‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 1‬ﻓﺮﻣﻮﺩﻩ‪ » :‬و ﺧﻠﱠﻒ ﻓﻴﮑﻢ ﻣﺎ ﺧﻠﻔﺖ اﻷﻧﺒﻴﺎء ﻓﯽ أﻣﻤﻬﺎ إذ ﻟﻢ ﻳﺘﺮﮐﻮﻫﻢ َﻫ َﻤﻼ ﺑﻐﻴﺮ‬
‫ﻃﺮﻳﻖ واﺿﺢ و ﻻ ﻋﻠﻢ ﻗﺎﺋﻢ‪ ،‬ﮐﺘﺎب رﺑﮑﻢ ﻓﻴﮑﻢ‪ :‬ﻣﺒﻴﻨﺎ ﺣﻼﻟﻪ و ﺣﺮاﻣﻪ«‪ .‬ﻳﻌﻨﻲ ﭼﻮﻥ‬
‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﺩﻧﻴﺎ ﺑﺮﺩ‪ ،‬ﮔﺬﺍﺷﺖ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎ ﺁﻧﭽﻪ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﺃﻣﻢ‬
 ‫‪35‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺧﻮﺩ ﮔﺬﺍﺷﺘﻨﺪ ﺯﻳﺮﺍ ﺃﻧﺒﻴﺎ ﺃﻣﻢ ﺧﻮﺩ ﺭﺍ ﻣﻬﻤﻞ ﻭ ﺑﻼﺗﻜﻠﻴﻒ ﻧﮕﺬﺍﺷﺘﻨﺪ ﺑﺪﻭﻥ ﺭﺍﻩ ﺭﻭﺷﻦ ﻭ‬
‫ﻧﺸﺎﻧﺔ ﺑﺮﭘﺎ‪ ،‬ﮔﺬﺍﺷﺖ ﻣﻴﺎﻥ ﺷﻤﺎ ﻛﺘﺎﺏ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺭﺍ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﺁﻥ‬
‫ﺭﻭﺷﻦ ﻭ ﺑﻴﺎﻥ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺧﻄﺒﻪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ‬
‫ﺩﺳﺘﺮﺱ ﺃﻣ‪‬ﺖ ﺧﻮﺩ ﮔﺬﺍﺭﺩﻩ ﻭ ﺭﻓﺘﻪ ﻧﻪ ﺍﻳﻨﻜﻪ ﻓﻘﻂ ﺑﻮﺻﻲ ﺧﻮﺩ ﺳﭙﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 2‬ﻓﺮﻣﻮﺩﻩ‪ » :‬أرﺳﻠﻪ ﺑﺎﻟﺪﻳﻦ اﻟﻤﺸﻬﻮر و اﻟﻌﻠﻢ اﻟﻤﺄﺛﻮر و اﻟﮑﺘﺎب اﻟﻤﺴﻄﻮر و‬
‫اﻟﻨﻮر اﻟﺴﺎﻃﻊ و اﻟﻀﻴﺎء اﻟﻼﻣﻊ و اﻷﻣﺮ اﻟﺼﺎدع ازاﺣﺔ ﻟﻠﺸﺒﻬﺎت و اﺣﺘﺠﺎﺟﺎً ﺑﺎﻟﺒﻴﻨﺎت و‬
‫ﺗﺤﺬﻳﺮا ﺑﺎﻵﻳﺎت«‪ .‬ﻳﻌﻨﻲ ﺧﺪﺍ ﻓﺮﺳﺘﺎﺩﻩ ﺭﺳﻮﻝ ﺧﻮﺩ ﺭﺍ ﺑﺪﻳﻦ ﻣﺸﻬﻮﺭ ﻭ ﻧﺸﺎﻧﺔ ﻣﺄﺛﻮﺭ ﻭ ﻛﺘﺎﺏ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﻧﻮﺭ ﺩﺭﺧﺸﺎﻥ ﻭ ﺭﻭﺷﻨﻲ ﻧﻮﺭﺍﻓﺸﺎﻥ ﻭ ﺍﻣﺮ ﺁﺷﻜﺎﺭ ﺑﺮﺍﻱ ﺑﺮﻃﺮﻑ ﻛﺮﺩﻥ‬
‫ﺷﺒﻬﺎﺕ ﻭ ﺣﺠ‪‬ﺖﺁﻭﺭﺩﻥ ﺑﻪ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻭ ﺣﺬﺭﺩﺍﺩﻥ ﺑﻮﺍﺳﻄﺔ ﺁﻳﺎﺕ )ﻳﻌﻨﻲ ﻗﺮﺁﻥ ﻛﻪ ﻛﺘﺎﺑﻲ‬
‫ﺑﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﻧﻮﺷﺘﻪ ﺷﺪﻩ(‪.‬‬
‫ﺎب ِﻣ ْﻦ َﺷ ْﻲ ٍء & وﻓﻴﻪ‬ ‫ﺩﺭ ﺧﻄﺒﺔ ‪ 18‬ﻓﺮﻣﻮﺩﻩ‪ » :‬واﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮل‪* :‬ﻣﺎ ﻓَـ ﱠﺮﻃْﻨَﺎ ﻓِﻲ اﻟ ِ‬
‫ْﻜﺘَ ِ‬ ‫َ‬
‫ﺗﺒﻴﺎن ﮐﻞ ﺷﯽ و ذﮐﺮ أن اﻟﮑﺘﺎب ﻳﺼ ّﺪق ﺑﻌﻀﻪ ﺑﻌﻀﺎ و أﻧﻪ ﻻ اﺧﺘﻼف ﻓﻴﻪ ﻓﻘﺎل‪* :‬أَﻓَﻼ‬
‫ﻳَـﺘَ َﺪﺑﱠـ ُﺮو َن اﻟْ ُﻘ ْﺮآ َن َوﻟَ ْﻮ َﻛﺎ َن ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﻏَْﻴ ِﺮ اﻟﻠﱠ ِﻪ ﻟََﻮ َﺟ ُﺪوا ﻓِ ِﻴﻪ ا ْﺧﺘِﻼﻓﺎً َﻛﺜِﻴﺮاً&‪ ،‬و إن اﻟﻘﺮآن ﻇﺎﻫﺮﻩ‬
‫أﻧﻴﻖ و ﺑﺎﻃﻨﻪ ﻋﻤﻴﻖ ﻻ ﺗﻔﻨﯽ ﻋﺠﺎﺋﺒﻪ و ﻻ ﺗﻨﻘﻀﯽ ﻏﺮاﺋﺒﻪ و ﻻ ﺗﮑﺸﻒ اﻟﻈﻠﻤﺎت إﻻ ﺑﻪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺧﺪﺍﻱ ﺳﺒﺤﺎﺋﻨﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻣﺎ ﻓﺮﻭﮔﺬﺍﺭ ﻧﻜﺮﺩﻳﻢ ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ ﭼﻴﺰﻱ ﺭﺍ ﻭ ﺩﺭ ﺍﻳﻦ‬
‫ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﻫﺮ ﭼﻴﺰﻳﺴﺖ ﻭ ﺫﻛﺮ ﻧﻤﻮﺩ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻌﻀﻲ ﺍﺯ ﺁﻥ ﺑﻌﺾ ﺩﻳﮕﺮ ﺭﺍ ﺗﺼﺪﻳﻖ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﺍﺧﺘﻼﻓﻲ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﺧﺪﺍ ﺳﺒﺤﺎﻧﻪ ﻓﺮﻣﻮﺩ ﻭ ﺍﮔﺮ ﻗﺮﺁﻥ ﺍﺯ ﻧﺰﺩ ﻏﻴﺮﺧﺪﺍ ﺑﻮﺩ‬
‫ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭﻱ ﭘﻴﺪﺍ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﻗﺮﺁﻥ ﻇﺎﻫﺮﺵ ﺯﻳﺒﺎ ﻭ ﺑﺎﻃﻨﺶ ﻋﻤﻴﻖ‬
‫ﺍﺳﺖ‪ .‬ﻋﺠﺎﺋﺐ ﺁﻥ ﺍﺯ ﺑﻴﻦ ﻧﻤﻲﺭﻭﺩ ﻭ ﻣﻄﺎﻟﺐ ﺑﻠﻨﺪ ﺁﻥ ﺗﻤﺎﻡ ﻧﻤﻲﺷﻮﺩ ﺗﺎﺭﻳﻜﻴﻬﺎ ﺟﺰ ﺑﺎ ﺁﻥ‬
‫ﺑﺮﻃﺮﻑ ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 83‬ﻓﺮﻣﻮﺩﻩ‪» :‬و ﮐﻔﯽ ﺑﺎﻟﮑﺘﺎب ﺣﺠﻴﺠﺎ و ﺧﺼﻴﻤﺎ«‪ ،‬ﻳﻌﻨﻲ ﺍﻳﻦ ﻗﺮﺁﻥ ﺑﺮﺍﻱ‬
‫ﺣﺠﺖ ﻭ ﺑﺤﺚ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﻛﺎﻓﻲ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 86‬ﻓﺮﻣﻮﺩﻩ‪» :‬و أﻧﺰل ﻋﻠﻴﮑﻢ اﻟﮑﺘﺎب ﺗﺒﻴﺎﻧﺎ ﻟﮑﻞ ﺷﻲء و َﻋ ﱠﻤﺮ ﻓﻴﮑﻢ ﻧﺒﻴﻪ أزﻣﺎﻧﺎ‬
‫ﺣﺘﯽ أﮐﻤﻞ ﻟﻪ و ﻟﮑﻢ ﻓﻴﻤﺎ أﻧﺰل ﻣﻦ ﮐﺘﺎﺑﻪ دﻳﻨﻪ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺧﺪﺍ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﻧﺎﺯﻝ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪36‬‬

‫ﻧﻤﻮﺩ ﻛﻪ ﺑﻴﺎﻥﻛﻨﻨﺪﺓ ﻫﺮ ﭼﻴﺰﻱ ﺍﺳﺖ ﻭ ﭘﻴﻐﻤﺒﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎ ﻋﻤﺮ ﺩﺍﺩ‪ ،‬ﺗﺎ ﺑﺮﺍﻱ ﺍﻭ ﻭ‬
‫ﺷﻤﺎ ﺩﺭ ﻛﺘﺎﺑﻴﻜﻪ ﻧﺎﺯﻝ ﻧﻤﻮﺩ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﻛﺎﻣﻞ ﻧﻤﻮﺩ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 91‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻓﻤﺎ ذﻟﮏ اﻟﻘﺮآن ﻋﻠﻴﻪ ﻣﻦ ﺻﻔﺘﻪ ﻓﺄﺋﺘﻢ ﺑﻪ«‪ .‬ﻳﻌﻨﻲ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ‬
‫ﻗﺮﺁﻥ ﺗﻮ ﺭﺍ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻛﺮﺩﻩ ﺍﺯ ﺻﻔﺖ ﺣﻘّﺘﻌﺎﻟﻲ ﺑﻪ ﺁﻥ ﺍﻗﺘﺪﺍ ﻛﻦ ﻭ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ ﻗﺮﺍﺭ ﺩﻩ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 110‬ﻓﺮﻣﻮﺩﻩ‪» :‬و ﺗﻌﻠﻤﻮا اﻟﻘﺮان ﻓﺈﻧﻪ أﺣﺴﻦ اﻟﺤﺪﻳﺚ و ﺗﻔﻘﻬﻮا ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ رﺑﻴﻊ‬
‫اﻟﻘﻠﻮب و اﺳﺘﺸﻔﻮا ﺑﻨﻮرﻩ ﻓﺈﻧﻪ ﺷﻔﺎء اﻟﺼﺪور و أﺣﺴﻨﻮا ﺗﻼوﺗﻪ ﻓﺈﻧﻪ أﻧﻔﻊ اﻟﻘﺼﺺ«‪ .‬ﻳﻌﻨﻲ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﻳﺪ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺣﺪﻳﺚ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻴﻪ ﺷﻮﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ‬
‫ﺯﻧﺪﻩﻛﻨﻨﺪﺓ ﺩﻟﻬﺎ ﺍﺳﺖ ﻭ ﺑﻨﻮﺭ ﻗﺮﺁﻥ ﺷﻔﺎ ﺟﻮﺷﻴﺪ ﺯﻳﺮﺍ ﺷﻔﺎء ﺳﻴﻨﻪﻫﺎ ﺍﺳﺖ ﻭ ﺁﻧﺮﺍ ﻧﻴﻜﻮ‬
‫ﺗﻼﻭﺕ ﻛﻨﻴﺪ ﻛﻪ ﻧﺎﻓﻊﺗﺮﻳﻦ ﻗﺼ‪‬ﻪﻫﺎ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 127‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻓﺈﻧﻤﺎ ُﺣ ّﮑﻢ اﻟﺤﮑﻤﺎن ﻟﻴﺤﻴﻴﺎ ﻣﺎ أﺣﻴﺎ اﻟﻘﺮآن و ﻳﻤﻴﺘﺎ ﻣﺎ أﻣﺎت‬
‫اﻟﻘﺮآن و إﺣﻴﺎؤﻩ اﻻﺟﺘﻤﺎع ﻋﻠﻴﻪ و إﻣﺎﺗﺘﻪ اﻻﻓﺘﺮاق ﻋﻨﻪ«‪ .‬ﻳﻌﻨﻲ ﻫﻤﺎﻧﺎ ﺩﻭ ﻧﻔﺮ ﺣﺎﻛﻢ ﺷﺪﻧﺪ‬
‫)ﺩﺭ ﺻﻔّﻴﻦ( ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺁﻧﭽﻪ ﻗﺮﺁﻥ ﺯﻧﺪﻩ ﻛﺮﺩﻩ ﺯﻧﺪﻩ ﻛﻨﻨﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻗﺮﺁﻥ ﻣﻴﺮﺍﻧﻴﺪﻩ‬
‫ﺑﻤﻴﺮﺍﻧﻨﺪ‪ ،‬ﻭ ﺍﺣﻴﺎء ﻗﺮﺁﻥ ﺍﺟﺘﻤﺎﻉ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻭ ﻣﻴﺮﺍﻧﻴﺪﻥ ﻗﺮﺁﻥ ﺟﺪﺍ ﺷﺪﻥ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺩﺭ‬
‫ﺍﻳﻦ ﺧﻄﺒﻪ ﻣﺮﺩﻡ ﺭﺍ ﺗﺮﻏﻴﺐ ﻛﺮﺩﻩ ﻛﻪ ﺑﺮ ﻗﺮﺁﻥ ﺍﺟﺘﻤﺎﻉ ﻛﻨﻨﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻗﺮﺁﻥ ﺩﺭ‬
‫ﺩﺳﺘﺮﺱ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﻧﻪ ﺁﻧﻜﻪ ﺩﺭ ﺻﻨﺪﻭﻕ ﻣﺨﻔﻲ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 133‬ﻓﺮﻣﻮﺩﻩ‪» :‬وﮐﺘﺎب اﷲ ﺑﻴﻦ أﻇﻬﺮﮐﻢ ﻧﺎﻃﻖ ﻻﻳﻌﻴﺎ ﻟﺴﺎﻧﻪ و ﺑﻴﺖ ﻻ ﺗﻬﺪم‬
‫أرﮐﺎﻧﻪ و ﻋﺰ ﻻﺗﻬﺰم أﻋﻮاﻧﻪ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻴﻦ ﺷﻤﺎ ﺍﺳﺖ )ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﺻﻨﺪﻭﻗﻲ‬
‫ﻣﺨﻔﻲ ﺑﺎﺷﺪ( ﻛﺘﺎﺏ ﺧﺪﺍ ﻧﺎﻃﻘﻲ ﺍﺳﺖ ﻛﻪ ﺧﺴﺘﻪ ﻧﻤﻲﺷﻮﺩ ﻭ ﺧﺎﻧﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﺧﺮﺍﺏ‬
‫ﻧﻤﻲﮔﺮﺩﺩ‪ ،‬ﻭ ﻋﺰّﺗﻲ ﺍﺳﺖ ﻛﻪ ﻳﺎﺭﺍﻧﺶ ﺷﻜﺴﺖ ﻧﻤﻲﺧﻮﺭﻧﺪ‪) .‬ﺩﺭ ﺍﻳﻦ ﺧﻄﺒﻪ ﺻﺮﻳﺤﺎً ﻫﻤﺎﻥ‬
‫ﻗﺮﺁﻧﻲ ﻛﻪ ﺑﻴﻦ ﻣﺮﺩﻡ ﺑﻮﺩ ﺭﺍ ﺗﻮﺻﻴﻒ ﻣﻲﻛﻨﺪ(‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 133‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﮐﺘﺎب اﷲ ﺗﺒﺼﺮون ﺑﻪ و ﺗﻨﻄﻘﻮن ﺑﻪ و ﺗﺴﻤﻌﻮن ﺑﻪ و ﻳﻨﻄﻖ‬
‫ﺑﻌﻀﻪ ﺑﺒﻌﺾ و ﻳﺸﻬﺪ ﺑﻌﻀﻪ ﻋﻠﯽ ﺑﻌﺾ و ﻻﻳﺨﺘﻠﻒ ﻓﯽ اﷲ و ﻻﻳﺨﺎﻟﻒ ﺑﺼﺎﺣﺒﻪ ﻋﻦ اﷲ«‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﻛﺘﺎﺏ ﺧﺪﺍ ﻗﺮﺁﻥ ﺭﺍ ﻣﻲﺑﻴﻨﻴﺪ ﻭ ﺑﻪ ﺁﻥ ﺗﻜﻠﻢ ﻣﻲﻛﻨﻴﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻲﺷﻨﻮﻳﺪ ﻭ ﺍﻳﻦ ﻛﺘﺎﺏ‬
 ‫‪37‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﻌﻀﻲ ﺍﺯ ﺁﻥ ﺑﺒﻌﺾ ﺩﻳﮕﺮ ﮔﻮﺍﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺷﻨﺎﺳﺎﻧﻴﺪﻥ ﺧﺪﺍ ﻭ ﺭﺍﻩ ﺍﻭ ﺍﺧﺘﻼﻑ ﻧﺪﺍﺭﺩ ﻭ‬
‫ﺭﻓﻴﻖ ﺧﻮﺩ ﺭﺍ ﺩﻭﺭ ﻧﮕﺮﺩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 138‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳﻌﻄﻒ اﻟﻬﻮی ﻋﻠﯽ اﻟﻬﺪی إذا ﻋﻄﻔﻮا اﻟﻬﺪی ﻋﻠﯽ اﻟﻬﻮى‪ ،‬و‬
‫ﻳﻌﻄﻒ اﻟﺮأي ﻋﻠﯽ اﻟﻘﺮآن إذا ﻋﻄﻔﻮا اﻟﻘﺮآن ﻋﻠﯽ اﻟﺮأي«‪ .‬ﻳﻌﻨﻲ ﻣﺮﺩ ﻋﺎﻗﻞ ﺩﻳﻦﺩﺍﺭ‪ ،‬ﻣﻴﻞ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻫﺪﺍﻳﺖ ﻣﻲﮔﺮﺩﺍﻧﺪ ﻭﻗﺘﻴﻜﻪ ﻣﻲﺭﻭﻧﺪ ﻣﺮﺩﻡ ﺑﻪ ﻫﻮﻱ‪ ،‬ﻭ ﺭﺃﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻗﺮﺁﻥ‬
‫ﺑﺮﻣﻲﮔﺮﺩﺍﻧﺪ‪ ،‬ﻳﻌﻨﻲ ﺭﺃﻱ ﺧﻮﺩ ﺭﺍ ﺗﺎﺑﻊ ﻗﺮﺁﻥ ﻣﻲﻛﻨﺪ ﻭﻗﺘﻴﻜﻪ ﺩﻳﮕﺮﺍﻥ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮ ﺭﺃﻱ ﺧﻮﺩ‬
‫ﺑﺮﻣﻲﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 156‬ﻓﺮﻣﻮﺩﻩ‪» :‬و ﻋﻠﻴﮑﻢ ﺑﮑﺘﺎب اﷲ ﻓﺈﻧﻪ اﻟﺤﺒﻞ اﻟﻤﺘﻴﻦ و اﻟﻨﻮر اﻟﻤﺒﻴﻦ و‬
‫اﻟﺮي اﻟﻨﺎﻓﻊ واﻟﻌﺼﻤﺔ ﻟﻠﻤﺘﻤﺴﮏ و اﻟﻨﺠﺎة ﻟﻠﻤﺘﻌﻠﻖ ﻻ ﻳﻌﻮج ﻓﻴﻘﺎم و ﻻ ﻳﺰﻳﻊ‬
‫اﻟﺸﻔﺎء اﻟﻨﺎﻓﻊ و ّ‬
‫ﻓﻴﺴﺘﻌﺘﺐ و ﻻﺗﺨﻠﻘﻪ ﮐﺜﺮة اﻟﺮد و ﻟﻮج اﻟﺴﻤﻊ ﻣﻦ ﻗﺎل ﺑﻪ ﺻﺪق و ﻣﻦ ﻋﻤﻞ ﺑﻪ ﺳﺒﻖ«‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫ﺑﺮ ﺷﻤﺎ ﺑﺎﺩ ﺑﻜﺘﺎﺏ ﺧﺪﺍ؛ ﺯﻳﺮﺍ ﻛﻪ ﺁﻥ ﺭﻳﺴﻤﺎﻧﻲ ﺍﺳﺖ ﻣﺤﻜﻢ‪ ،‬ﻭ ﻧﻮﺭﻱ ﺍﺳﺖ ﺭﻭﺷﻦ‪ ،‬ﻭ‬
‫ﺷﻔﺎﺋﻲ ﺍﺳﺖ ﻧﺎﻓﻊ‪ ،‬ﺍﺯ ﻋﻄﺶ ﺳﻴﺮﺍﺏ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﭼﻨﮓﺯﻧﻨﺪﻩ ﺩﺳﺘﮕﻴﺮﻱ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺠﺎﺗﻲ‬
‫ﺍﺳﺖ ﺑﺮﺍﻱ ﺩﺳﺖﺁﻭﻳﺰ‪ ،‬ﻛﺞ ﻧﺸﻮﺩ ﺗﺎ ﺁﻥ ﺭﺍ ﺭﺍﺳﺖ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﻨﺤﺮﻑ ﻧﻜﻨﺪ ﺗﺎ ﻣﻮﺭﺩ ﻋﺘﺎﺏ‬
‫ﮔﺮﺩﺩ‪ ،‬ﺑﻪ ﺷﻨﻴﺪﻥ ﻛﻬﻨﻪ ﻧﺸﻮﺩ‪ ،‬ﻛﺴﻴﻜﻪ ﺑﺮ ﻃﺒﻖ ﻗﺮﺁﻥ ﺳﺨﻦ ﮔﻮﻳﺪ ﮔﻔﺘﺎﺭﺵ ﺭﺍﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﻭ‬
‫ﻛﺴﻴﻜﻪ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﻨﺪ ﭘﻴﺸﻲ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 158‬ﻓﺮﻣﻮﺩ‪» :‬ﻓﺠﺎءﻫﻢ ﺑﺘﺼﺪﻳﻖ اﻟﺬی ﺑﻴﻦ ﻳﺪﻳﻪ و اﻟﻨﻮر اﻟﻤﻘﺘﺪی ﺑﻪ؛ ذﻟﮏ‬
‫اﻟﻘﺮآن ﻻﺳﺘﻨﻄﻘﻮﻩ و ﻟﻦ ﻳﻨﻄﻖ وﻟﮑﻦ أﺧﺒﺮﮐﻢ ﻋﻨﻪ‪ :‬أﻻ إن ﻓﻴﻪ ﻋﻠﻢ ﻣﺎ ﻳﺄﺗﯽ و اﻟﺤﺪﻳﺚ ﻋﻦ‬
‫اﻟﻤﺎﺿﯽ و دوآء دآﺋﮑﻢ و ﻧﻈﻢ ﻣﺎ ﺑﻴﻨﮑﻢ«‪ .‬ﻳﻌﻨﻲ ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﻓﺘﺮﺕ‪ ،‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻓﺮﺳﺘﺎﺩ‬
‫ﻛﺘﺎﺑﻲ ﺁﻭﺭﺩ ﻛﻪ ﺗﺼﺪﻳﻖ ﻛﺘﺐ ﮔﺬﺷﺘﻪ ﻭ ﻧﻮﺭ ﻣﻮﺭﺩ ﺍﻗﺘﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻗﺮﺍﻥ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺍﻭ ﺳﺨﻦ‬
‫ﺑﺨﻮﺍﻫﻴﺪ ﻭ ﺍﻭ ﻫﺮﮔﺰ ﺑﺰﺑﺎﻥ ﺳﺨﻦ ﻧﮕﻮﻳﺪ‪ ،‬ﺁﮔﺎﻩ ﺑﺎﺷﻴﺪ ﺩﺭ ﺍﻭﺳﺖ ﻋﻠﻢ ﺁﻧﭽﻪ ﺑﻴﺎﻳﺪ ﻭ ﺧﺒﺮ ﺍﺯ‬
‫ﺁﻧﭽﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻭﺳﺖ ﺩﻭﺍء ﺩﺭﺩ ﺷﻤﺎ ﻭ ﻧﻈﻢ ﺑﻲﺳﺮﻭﺳﺎﻣﺎﻧﻲ ﺷﻤﺎ‪ .‬ﻣﺆﻟﻒ ﮔﻮﻳﺪ‬
‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻧﺎﻣﺔ ﺍﻋﻤﺎﻝ ﻭ ﻛﺘﺐ ﺁﺳﻤﺎﻧﻲ ﺭﺍ ﻧﺎﻃﻖ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﺟﺎﺛﻴﻪ ﺁﻳﺔ ‪ 29‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪38‬‬

‫ﭘﺲ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻛﺘﺎﺑﻴﻜﻪ ﻣﻄﺎﻟﺐ ﺁﻥ ﺭﻭﺷﻦ ﺑﺎﺷﺪ ﻧﺎﻃﻖ ﮔﻔﺘﻪ ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ‪ ،‬ﻭ‬
‫ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ‬ﻗﺮﺁﻥ ﺭﺍ ﻧﺎﻃﻖ ﺧﻮﺍﻧﺪﻩ ﺩﺭ ﺧﻄﺒﺔ ‪ 145‬ﻭ ‪ 181‬ﻭ ﺧﻄﺒﺔ ‪ ،131‬ﻭ ﭼﻮﻥ‬
‫ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ ﺯﺑﺎﻥ ﮔﻮﺷﺘﻲ ﻧﺪﺍﺭﺩ ﺑﺎﻋﺘﺒﺎﺭﻱ ﺁﻧﺮﺍ ﺻﺎﻣﺖ ﺧﻮﺍﻧﺪﻩ ﺩﺭ ﺧﻄﺒﺔ ‪ 145‬ﻭ ‪.181‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 176‬ﻓﺮﻣﻮﺩﻩ‪» :‬واﻋﻠﻤﻮا أن ﻫﺬا اﻟﻘﺮآن ﻫﻮ اﻟﻨﺎﺻﺢ اﻟﺬی ﻻ ﻳﻐﺶ و اﻟﻬﺎدي‬
‫اﻟﺬی ﻻ ﻳﻀﻞ و اﻟﻤﺤﺪث اﻟﺬی ﻻ ﻳﮑﺬب‪ ،‬وﻣﺎ ﺟﺎﻟﺲ ﻫﺬا اﻟﻘﺮآن أﺣﺪ إﻻ ﻗﺎم ﻋﻨﻪ ﺑﺰﻳﺎدة‬
‫أو ﻧﻘﺼﺎن‪ :‬زﻳﺎدة ﻓﯽ ﻫﺪی و ﻧﻘﺼﺎن ﻣﻦ ﻋﻤﯽ‪ ،‬و اﻋﻠﻤﻮا أﻧﻪ ﻟﻴﺲ ﻋﻠﯽ أﺣﺪ ﺑﻌﺪ اﻟﻘﺮآن ﻣﻦ‬
‫ﻓﺎﻗﺔ و ﻻ ﻷﺣﺪ ﻗﺒﻞ اﻟﻘﺮآن ﻣﻦ ﻏﻨﯽ‪ ،‬ﻓﺎﺳﺘﺸﻔﻮﻩ ﻣﻦ أدواﺋﮑﻢ و اﺳﺘﻌﻴﻨﻮا ﺑﻪ ﻋﻠﯽ ﻷواﺋﮑﻢ‬
‫ﻓﺈن ﻓﻴﻪ ﺷﻔﺎءا ﻣﻦ أﮐﺒﺮ اﻟﺪاء و ﻫﻮ اﻟﮑﻔﺮ و اﻟﻨﻔﺎق و اﻟﻐﯽ و اﻟﻀﻼل‪ ،‬ﻓﺎﺳﺌﻠﻮا اﷲ ﺑﻪ و‬
‫ﺗﻮﺟﻬﻮا إﻟﻴﻪ ﺑﺤﺒﻪ و ﻻ ﺗﺴﺌﻠﻮا ﺑﻪ ﺧﻠﻘﻪ إﻧﻪ ﻣﺎ ﺗﻮﺟﻪ اﻟﻌﺒﺎد إﻟﯽ اﷲ ﺑﻤﺜﻠﻪ‪ ،‬و اﻋﻠﻤﻮا أﻧﻪ ﺷﺎﻓﻊ‬
‫و ﻣﺸﻔﻊ وﻗﺎﺋﻞ و ﻣﺼﺪق و أﻧﻪ ﻣﻦ ﺷﻔﻊ ﻟﻪ اﻟﻘﺮآن ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺷﻔﻊ ﻓﻴﻪ و ﻣﻦ ﻣﺤﻞ ﺑﻪ‬
‫اﻟﻘﺮآن ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺻﺪق ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻳﻨﺎدی ﻣﻨﺎد ﻳﻮم اﻟﻘﻴﺎﻣﺔ أﻻ إن ﮐﻞ ﺣﺎرث ﻣﺒﺘﻠﯽ ﻓﯽ ﺣﺮﺛﻪ‬
‫و ﻋﺎﻗﺒﺔ ﻋﻤﻠﻪ‪ ،‬ﻏﻴﺮ ﺣﺮﺛﺔ اﻟﻘﺮآن‪ ،‬ﻓﮑﻮﻧﻮا ﻣﻦ ﺣﺮﺛﺘﻪ و أﺗﺒﺎﻋﻪ و اﺳﺘﺪﻟﻮﻩ ﻋﻠﯽ رﺑﮑﻢ‪ ،‬و‬
‫اﺳﺘﻨﺼﺤﻮﻩ ﻋﻠﯽ أﻧﻔﺴﮑﻢ و اﺗﻬﻤﻮا ﻋﻠﻴﻪ آراﺋﮑﻢ و اﺳﺘﻐﺸﻮا ﻓﻴﻪ أﻫﻮاﺋﮑﻢ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﺪﺍﻧﻴﺪ‬
‫ﻛﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ﻫﻤﺎﻥ ﻧﺼﻴﺤﺖﮔﻮﺋﻲ ﺍﺳﺖ ﻛﻪ ﮔﻮﻝ ﻧﻤﻲﺯﻧﺪ ﻭ ﺭﻫﻨﻤﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﮔﻤﺮﺍﻩ‬
‫ﻧﻤﻲﻛﻨﺪ‪ ،‬ﻭ ﮔﻮﻳﻨﺪﻩﺍﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭﻭﻍ ﻧﻤﻲﮔﻮﻳﺪ‪ ،‬ﻭ ﻛﺴﻲ ﺑﺎ ﺁﻥ ﻧﻨﺸﺴﺖ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﭘﺲ‬
‫ﺍﺯ ﻛﻨﺎﺭ ﺁﻥ‪ ،‬ﺑﺰﻳﺎﺩﻩ ﻭ ﻳﺎ ﻧﻘﺼﺎﻥ ﺑﺮﺧﺎﺳﺖ‪ ،‬ﺯﻳﺎﺩﺗﻲ ﺩﺭ ﻫﺪﺍﻳﺖ‪ ،‬ﻭ ﻧﻘﺼﺎﻥ ﺍﺯ ﻛﻮﺭﻱ‪ ،‬ﻭ‬
‫ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺑﺮﺍﻱ ﺍﺣﺪﻱ ﭘﺲ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺁﺷﻨﺎﺋﻲ ﺑﺎ ﺁﻥ‪ ،‬ﺍﺣﺘﻴﺎﺟﻲ ﻭ ﻛﻤﺒﻮﺩﻱ ﻧﻤﻲﻣﺎﻧﺪ )ﻳﻌﻨﻲ‬
‫ﺑﻪ ﻫﻴﭻ ﻛﺘﺎﺑﻲ ﻣﺤﺘﺎﺝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ( ﻭ ﺑﺮﺍﻱ ﺍﺣﺪﻱ ﭘﻴﺶ ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ )ﻳﻌﻨﻲ‬
‫ﺍﮔﺮ ﻫﺰﺍﺭﺍﻥ ﻛﺘﺎﺏ ﺑﺨﻮﺍﻧﻲ ﺑﺪﻭﻥ ﻗﺮﺁﻥ ﻓﻘﻴﺮ ﺧﻮﺍﻫﻲ ﺑﻮﺩ(‪ ،‬ﺍﺯ ﻗﺮﺁﻥ ﺷﻔﺎ ﺑﺠﻮﺋﻴﺪ ﺑﺮﺍﻱ‬
‫ﺩﺭﺩﻫﺎﻱ ﺧﻮﺩ‪ ،‬ﻭ ﺑﺮ ﺳﺨﺘﻴﻬﺎ‪ ،‬ﺑﻪ ﺁﻥ ﻳﺎﺭﻱ ﺟﻮﺋﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺷﻔﺎء ﺍﺳﺖ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ‬
‫ﺩﺭﺩ ﻭ ﺁﻥ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ ﻭ ﮔﻤﺮﺍﻫﻲ ﻭ ﺿﻼﻟﺖ ﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﺑﺮﻛﺖ ﻗﺮﺁﻥ ﺍﺯ ﺧﺪﺍ ﺩﺭﺧﻮﺍﺳﺖ‬
‫ﻛﻨﻴﺪ )ﻳﺎ ﺑﺪﺳﺘﻮﺭ ﺍﻭ ﻭ ﺑﺎ ﺩﻭﺳﺘﻲ ﻗﺮﺁﻥ ﻭﻳﺎﺭﻱ ﺍﻭ ﺑﺴﻮﻱ ﺧﺪﺍ ﺗﻮﺟﻪ ﻛﻨﻴﺪ(‪ ،‬ﻭ ﺑﺎ ﺑﻮﺩﻥ‬
‫ﻗﺮﺁﻥ ﺍﺯ ﻣﺨﻠﻮﻕ ﭼﻴﺰﻱ ﻧﺨﻮﺍﻫﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﻨﺪﮔﺎﻥ ﺗﻮﺟﻪ ﻧﻜﺮﺩﻩﺍﻧﺪ ﺑﺴﻮﻱ ﺧﺪﺍ ﺑﺪﺳﺘﻮﺭ‬
‫ﭼﻴﺰﻱ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ‪ ،‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ﺷﺎﻓﻌﻲ ﺍﺳﺖ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻭ ﮔﻮﻳﻨﺪﻩﺍﻳﺴﺖ ﻣﻮﺭﺩ‬
 ‫‪39‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺗﺼﺪﻳﻖ‪ ،‬ﻭ ﻣﺤﻘﻘﺎ ﻫﺮ ﻛﻪ ﺭﺍ ﻗﺮﺁﻥ ﺷﻔﺎﻋﺖ ﻛﻨﺪ ﭘﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ‪ ،‬ﻭ ﻛﺴﻴﻜﻪ ﻗﺮﺁﻥ ﻋﻠﻴﻪ ﺍﻭ‬
‫ﺑﮕﻮﻳﺪ ﺗﺼﺪﻳﻖ ﮔﺮﺩﺩ‪ ،‬ﻣﺤﻘﻘﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻨﺎﺩﻱ ﻧﺪﺍ ﻛﻨﺪ ﻛﻪ ﺁﮔﺎﻩ ﺑﺎﺷﻴﺪ ﻫﺮ ﺯﺍﺭﻋﻲ ﻣﺒﺘﻼ‬
‫ﺑﺰﺭﺍﻋﺖ ﻭ ﻋﺎﻗﺒﺖ ﻋﻤﻞ ﺧﻮﺩ ﻣﻲﺑﺎﺷﺪ ﺟﺰ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﺑﺬﺭ ﻗﺮﺁﻥ ﻛﺎﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﺯ‬
‫ﺣﺎﻓﻈﺎﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﻗﺮﺁﻥ ﺑﺎﺷﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﻟﻴﻞ ﻭ ﺭﺍﻫﻨﻤﺎﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﻨﺪ‬
‫ﺑﺨﻮﺍﻫﻴﺪ‪ ،‬ﻭ ﻋﻘﺎﺋﺪﺧﻮﺩ ﺭﺍ ﻣﺘّﻬﻢ ﺑﺪﺍﻧﻴﺪ ﻭ ﺑﺮ ﻗﺮﺁﻥ ﻋﺮﺿﻪ ﺑﺪﺍﺭﻳﺪ ﻭ ﺁﺭﺍء ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﺗﺼﻔﻴﻪ ﻛﻨﻴﺪ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 176‬ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪» :‬و إن اﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻢ ﻳﻌﻆ أﺣﺪا ﺑﻤﺜﻞ ﻫﺬا اﻟﻘﺮآن ﻓﺈﻧﻪ ﺣﺒﻞ‬
‫اﷲ اﻟﻤﺘﻴﻦ و ﺳﺒﺒﻪ اﻷﻣﻴﻦ و ﻓﻴﻪ رﺑﻴﻊ اﻟﻘﻠﺐ‪ ،‬و ﻳﻨﺎﺑﻴﻊ اﻟﻌﻠﻢ‪ ،‬وﻣﺎ ﻟﻠﻘﻠﺐ ﺟﻼء ﻏﻴﺮﻩ«‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﺧﺪﺍﻱ ﺳﺒﺤﺎﻧﻪ ﺑﻪ ﺍﺣﺪﻱ ﭘﻨﺪ ﻧﺪﺍﺩﻩ ﺑﻤﺎﻧﻨﺪ ﺍﻳﻦ ﻗﺮﺁﻥ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺭﻳﺴﻤﺎﻥ ﻣﺤﻜﻢ‬
‫ﺧﺪﺍ‪ ،‬ﻭ ﺳﺒﺐ ﻭ ﻭﺳﻴﻠﺔ ﺍﻣﻦﺁﻭﺭ ﺍﻭﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﺯﻧﺪﮔﻲ ﺩﻟﻬﺎ ﻭ ﭼﺸﻤﻪﻫﺎﻱ ﺩﺍﻧﺶ ﺍﺳﺖ‪،‬‬
‫ﻭ ﺑﺮﺍﻱ ﺩﻝ ﺟﺰ ﻗﺮﺁﻥ ﺟﻼﺋﻲ ﻧﻴﺴﺖ‪.‬‬
‫ﻭ ﺩﺭ ﺻﺪﺭ ﻫﻤﻴﻦ ﺧﻄﺒﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬إﻧﺘﻔﻌﻮا ﺑﺒﻴﺎن اﷲ و اﺗﻌﻈﻮا ﺑﻤﻮاﻋﻆ اﷲ و اﻗﺒﻠﻮا‬
‫ﻧﺼﻴﺤﺔ اﷲ ﻓﺈن اﷲ ﻗﺪ أﻋﺬر إﻟﻴﮑﻢ ﺑﺎﻟﺠﻠﻴﺔ و أﺧﺬ ﻋﻠﻴﮑﻢ اﻟﺤﺠﺔ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﺒﻴﺎﻥ ﺧﺪﺍ ﺑﻬﺮﻩ‬
‫ﺑﺮﻳﺪ ﻭ ﻧﺼﺎﻳﺢ ﺧﺪﺍ ﺭﺍ ﺑﮕﻴﺮﻳﺪ ﻭ ﭘﻨﺪﻫﺎﻱ ﺧﺪﺍ ﺭﺍ ﺑﭙﺬﻳﺮﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺭﺍﻩ ﻋﺬﺭ ﺭﺍ ﺑﺮ ﺷﻤﺎ‬
‫ﺑﺴﺘﻪ ﻭ ﺑﺮ ﺷﻤﺎ ﺣﺠ‪‬ﺖ ﮔﺮﻓﺘﻪ‪) .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻗﺮﺁﻥ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺻﺤﻴﺢ ﻧﺒﻮﺩ ﭼﮕﻮﻧﻪ ﺁﻧﺮﺍ‬
‫ﺣﺠ‪‬ﺖ ﺧﻮﺍﻧﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﺑﺮﻳﺪ(‪.‬‬
‫ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪ 183‬ﻓﺮﻣﻮﺩ‪» :‬ﻓﺎﻟﻘﺮآن آﻣﺮ زاﺟﺮ و ﺻﺎﻣﺖ ﻧﺎﻃﻖ‪ ،‬ﺣﺠﺔ اﷲ ﻋﻠﯽ ﺧﻠﻘﻪ‬
‫أﺧﺬ ﻋﻠﻴﻪ ﻣﻴﺜﺎﻗﻬﻢ و ارﺗﻬﻦ ﻋﻠﻴﻪ أﻧﻔﺴﻬﻢ‪ ،‬أﺗﻢ ﻧﻮرﻩ‪ ،‬و أﮐﻤﻞ ﺑﻪ دﻳﻨﻪ و ﻗﺒﺾ ﻧﺒﻴﻪ وﻗﺪ ﻓﺮغ‬
‫إﻟﯽ اﻟﺨﻠﻖ ﻣﻦ أﺣﮑﺎم اﻟﻬﺪی ﺑﻪ‪ ،‬ﻓﻌﻈﻤﻮا ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻋﻈﻢ ﻣﻦ ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻟﻢ ﻳﺨﻒ‬
‫ﻋﻨﮑﻢ ﺷﻴﺌﺎ ﻣﻦ دﻳﻨﻪ و ﻟﻢ ﻳﺘﺮک ﺷﻴﺌﺎ رﺿﻴﺔ أو ﮐﺮﻫﻪ إﻻ وﺟﻌﻞ ﻟﻪ ﻋﻠﻤﺎ ﺑﺎدﻳﺎ و آﻳﺔ ﻣﺤﮑﻤﺔ‬
‫ﺗﺰﺟﺮ ﻋﻨﻪ أو ﺗﺪﻋﻮ إﻟﻴﻪ‪ .‬و أﻋﻠﻤﻮا أﻧﻪ ﻟﻦ ﻳﺮﺿﯽ ﻋﻨﮑﻢ ﺑﺸﯽء ﺳﺨﻄﻪ ﻋﻠﯽ ﻣﻦ ﮐﺎن ﻗﺒﻠﮑﻢ و‬
‫ﻟﻦ ﻳﺴﺨﻂ ﻋﻠﻴﮑﻢ ﺑﺸﯽء رﺿﻴﻪ ﻣﻤﻦ ﮐﺎن ﻗﺒﻠﮑﻢ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﭘﺲ ﻗﺮﺁﻥ ﺍﻣﺮﻱ ﺍﺳﺖ ﻧﻬﻲﻛﻨﻨﺪﻩ‬
‫ﻭ ﺳﺎﻛﺘﻲ ﺍﺳﺖ ﮔﻮﻳﺎ‪ ،‬ﺣﺠ‪‬ﺖ ﺧﺪﺍ ﺍﺳﺖ ﺑﺮ ﺧﻠﻖ ﺍﻭ‪ ،‬ﺑﺮ ﻗﺮﺁﻥ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻪ ﻭ‬
‫ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺑﺮ ﺁﻥ ﮔﺮﻭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﻧﻮﺭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﺗﻤﺎﻡ‪ ،‬ﻭ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﻛﺎﻣﻞ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪40‬‬

‫ﻧﻤﻮﺩﻩ ﻭ ﭘﻴﻐﻤﺒﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻧﻴﺎ ﺑﺮﺩ‪ ،‬ﺩﺭﺣﺎﻟﻴﻜﻪ ﺍﺯ ﺍﺣﻜﺎﻡ ﻫﺪﺍﻳﺖ ﺑﻮﺍﺳﻄﺔ ﻗﺮﺁﻥ ﻓﺎﺭﻍ ﺷﺪﻩ‬
‫ﺑﻮﺩ‪ ،‬ﭘﺲ ﺁﻧﭽﻪ ﺍﻭ ﺑﺰﺭگ ﺷﻤﺮﺩﻩ ﺷﻤﺎ ﺑﺰﺭﮔﺶ ﺷﻤﺎﺭﻳﺪ‪ ،‬ﺑﺪﺭﺳﺘﻴﻜﻪ ﺍﺯ ﺷﻤﺎ ﭘﻨﻬﺎﻥ ﻧﻜﺮﺩﻩ‬
‫ﭼﻴﺰﻱ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﻭ ﻓﺮﻭﮔﺬﺍﺭ ﻧﻜﺮﺩﻩ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻣﻮﺭﺩ ﺭﺿﺎﻳﺖ ﻭ ﻛﺮﺍﻫﺖ ﺍﻭ ﺑﺎﺷﺪ‪،‬‬
‫ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻧﺸﺎﻧﺔ ﻇﺎﻫﺮﻱ ﻭ ﺁﻳﺔ ﻣﺤﻜﻤﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺗﺎ ﺍﺯ ﺁﻥ ﻣﻜﺮﻭﻩ ﺭﺍ‬
‫ﻧﻬﻲ ﻛﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻮﺭﺩ ﺭﺿﺎﻳﺖ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﻭ ﺑﺪﺍﻧﻴﺪﻛﻪ ﺧﺪﺍ ﻫﺮﮔﺰ ﺧﻮﺷﻨﻮﺩ ﻧﺸﻮﺩ ﺍﺯ ﺷﻤﺎ‬
‫ﺑﻮﺍﺳﻄﺔ ﭼﻴﺰﻳﻜﻪ ﺑﺮ ﮔﺬﺷﺘﮕﺎﻥ ﻏﻀﺐ ﻧﻤﻮﺩ‪ ،‬ﻭ ﻏﻀﺒﻨﺎﻙ ﻧﻤﻲﺷﻮﺩ ﺑﺮ ﺷﻤﺎ ﺑﻮﺍﺳﻄﺔ‬
‫ﭼﻴﺰﻳﻜﻪ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ ﺧﻮﺷﻨﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 198‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﺛﻢ أﻧﺰل ﻋﻠﻴﻪ اﻟﮑﺘﺎب ﻧﻮرا ﻻﺗﻄﻔﺄ ﻣﺼﺎﺑﻴﺤﻪ‪ ،‬و ﺳﺮاﺟﺎ ﻻﻳﺨﺒﻮ‬
‫ﺗﻮﻗﺪﻩ‪ ،‬و ﺑﺤﺮا ﻻ ﻳﺪرک ﻗﻌﺮﻩ و ﻣﻨﻬﺎﺟﺎ ﻻ ﻳﻀﻞ ﻧﻬﺠﻪ و ﺷﻌﺎﻋﺎ ﻻ ﻳﻈﻠﻢ ﺿﻮؤﻩ‪ ،‬ﻓﺮﻗﺎﻧﺎ ﻻ‬
‫ﻳﺨﻤﺪ ﺑﺮﻫﺎﻧﻪ‪ ،‬و ﺗﺒﻴﺎﻧﺎ ﻻ ﺗﻬﺪم أرﮐﺎﻧﻪ و ﺷﻔﺎءا ﻻ ﺗﺨﺸﯽ أﺳﻘﺎﻣﻪ‪ ،‬و ﻋﺰا ﻻ ﺗﻬﺰم أﻧﺼﺎرﻩ و‬
‫ﺣﻘﺎ ﻻ ﺗﺨﺬل أﻋﻮاﻧﻪ‪ ،‬ﻓﻬﻮ ﻣﻌﺪن اﻹﻳﻤﺎن و ﺑﺤﺒﻮﺣﺘﻪ‪ ،‬و ﻳﻨﺎﺑﻴﻊ اﻟﻌﻠﻢ و ﺑﺤﻮرﻩ‪ ،‬و رﻳﺎض‬
‫اﻟﻌﺪل و ﻏﺪراﻧﻪ‪ ،‬و أﺛﺎﻓﻲ اﻹﺳﻼم و ﺑﻨﻴﺎﻧﻪ‪ ،‬و أودﻳﺔ اﻟﺤﻖ و ﻏﻴﻄﺎﻧﻪ و ﺑﺤﺮ ﻻ ﻳﻨﺰﻓﻪ‬
‫اﻟﻤﺴﺘﻨﺰﻓﻮن و ﻋﻴﻮن ﻻ ﻳﻨﻀﺒﻬﺎ اﻟﻤﺎﺗﺤﻮن و ﻣﻨﺎﻫﻞ ﻻ ﻳﻐﻴﻀﻬﺎ اﻟﻮاردون‪ ،‬و ﻣﻨﺎزل ﻻ ﻳﻀﻞ‬
‫ﻧﻬﺠﻬﺎ اﻟﻤﺴﺎﻓﺮون‪ ،‬و أﻋﻼم ﻻ ﻳﻌﻤﯽ ﻋﻨﻬﺎ اﻟﺴﺎﺋﺮون‪ ،‬و آﮐﺎم ﻻ ﻳﺠﻮز ﻋﻨﻬﺎ اﻟﻘﺎﺻﺪون‪،‬‬
‫ﺟﻌﻠﻪ اﷲ رﻳّﺎ ﻟﻌﻄﺶ اﻟﻌﻠﻤﺎء‪ ،‬و رﺑﻴﻌﺎ ﻟﻘﻠﻮب اﻟﻔﻘﻬﺎء‪ ،‬و ﻣﺤﺎج ﻟﻄﺮق اﻟﺼﻠﺤﺎء‪ ،‬و دواء‬
‫ﻟﻴﺲ ﺑﻌﺪﻩ داء‪ ،‬و ﻧﻮرا ﻟﻴﺲ ﻣﻌﻪ ﻇﻠﻤﺔ‪ ،‬و ﺣﺒﻼ وﺛﻴﻘﺎ ﻋﺮوﺗﻪ‪ ،‬وﻣﻌﻘﻼ ﻣﻨﻴﻌﺎ ذروﺗﻪ‪ ،‬ﻋﺰا ﻟﻤﻦ‬
‫ﺗﻮﻻﻩ‪ ،‬و ﺳﻠﻤﺎ ﻟﻤﻦ دﺧﻠﻪ‪ ،‬و ﻫﺪی ﻟﻤﻦ اﺋﺘﻢ ﺑﻪ و ﻋﺬرا ﻟﻤﻦ اﻧﺘﺤﻠﻪ‪ ،‬وﺑﺮﻫﺎﻧﺎ ﻟﻤﻦ ﺗﮑﻠﻢ ﺑﻪ‪،‬‬
‫و ﺷﺎﻫﺪا ﻟﻤﻦ ﺧﺎﺻﻢ ﺑﻪ وﻓﻠﺠﺎ ﻟﻤﻦ ﺣﺎج ﺑﻪ ‪ «....‬ﺗﺎ ﺁﺧﺮ‪.‬‬
‫ﻳﻌﻨﻲ »ﻭ ﺳﭙﺲ ﻧﺎﺯﻝ ﻧﻤﻮﺩ ﺑﺮ ﺍﻭ ﻛﺘﺎﺑﻲ ﺭﺍ ﻛﻪ ﻧﻮﺭﻳﺴﺖ ﺧﺎﻣﻮﺵ ﻧﺸﺪﻧﻲ‪ ،‬ﻭ ﭼﺮﺍﻏﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﻓﺮﻭﻍ ﺁﻥ ﻣﺤﻮ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭ ﺩﺭﻳﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﻗﻌﺮ ﺁﻥ ﻧﺎﭘﻴﺪﺍﺳﺖ‪ ،‬ﻭ ﺭﺍﻫﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﺭﻭﻧﺪﺓ ﺁﻥ ﮔﻢ ﻧﺸﻮﺩ ﻭ ﭘﺮﺗﻮﻱ ﺍﺳﺖ ﻛﻪ ﺷﻌﺎﻉ ﺁﻥ ﺑﺮﻃﺮﻑ ﻧﺸﻮﺩ‪ ،‬ﻭ ﺟﺪﺍﻛﻨﻨﺪﺓ ﺣﻖ ﻭ‬
‫ﺑﺎﻃﻠﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮﻫﺎﻧﺶ ﺳﺴﺖ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺑﻴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺍﺭﻛﺎﻧﺶ ﺧﺮﺍﺏ ﻧﮕﺮﺩﺩ‪ ،‬ﻭ‬
‫ﺷﻔﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻣﺮﺍﺽ ﺗﺮﺱ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﻋﺰّﺗﻲ ﺍﺳﺖ ﻛﻪ ﻳﺎﺭﺍﻧﺶ ﺷﻜﺴﺖ ﻧﺨﻮﺭﻧﺪ‪ ،‬ﻭ‬
‫ﺣﻘّﻲ ﺍﺳﺖ ﻛﻪ ﻳﺎﺭﺍﻥ ﺁﻥ ﻣﻨﻜﻮﺏ ﻧﮕﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﻗﺮﺁﻥ ﻣﻌﺪﻥ ﺍﻳﻤﺎﻥ ﻭ ﻣﺮﻛﺰ ﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ‬
 ‫‪41‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﭼﺸﻤﻪﻫﺎﻱ ﻋﻠﻢ ﻭ ﺩﺭﻳﺎﻫﺎﻱ ﺁﻧﺴﺖ‪ ،‬ﻭ ﺑﺎﻏﻬﺎﻱ ﻋﺪﺍﻟﺖ ﻭ ﻣﻨﺎﺑﻊ ﺁﻧﺴﺖ‪ ،‬ﻭ ﺭﻳﺸﺔ ﺍﺳﻼﻡ ﻭ‬
‫ﺑﻨﻴﺎﻥ ﺁﻥ‪ ،‬ﻭ ﻭﺍﺩﻳﻬﺎﻱ ﺣﻖّ ﻭ ﻣﺤﻞّ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺩﺭﻳﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮﻧﺪﮔﺎﻥ ﺗﻤﺎﻣﺶ ﻧﻜﻨﻨﺪ ﻭ‬
‫ﭼﺸﻤﻪﻫﺎﺋﻲ ﻛﻪ ﻧﻮﺷﻨﺪﮔﺎﻥ ﻛﻤﺶ ﻧﻜﻨﻨﺪ‪ ،‬ﻧﻬﺮﻫﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﻭﺍﺭﺩﻳﻦ ﺑﺮ ﺁﻥ‪ ،‬ﺍﺯ ﺁﻥ ﻧﻜﺎﻫﻨﺪ‪،‬‬
‫ﻭ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺭﺍﻫﻲ ﺍﺳﺖ ﻛﻪ ﺳﻴﺮﻛﻨﻨﺪﮔﺎﻥ ﮔﻤﺶ ﻧﻨﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﺗﭙ‪‬ﻪﻫﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﻗﺎﺻﺪﻳﻦ ﺍﺯ‬
‫ﺁﻥ ﻧﮕﺬﺭﻧﺪ‪ ،‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﻗﺮﺍﺭ ﺩﺍﺩ ﺁﻧﺮﺍ ﺳﻴﺮﺍﺏﻛﻨﻨﺪﻩ ﺑﺮﺍﻱ ﺗﺸﻨﮕﻲ ﻋﻠﻤﺎ‪ ،‬ﻭ ﺯﻧﺪﮔﻲ ﺑﺮﺍﻱ‬
‫ﻗﻠﻮﺏ ﻓﻘﻬﺎ‪ ،‬ﻭ ﺭﺍﻩﮔﺸﺎﺩﻩ ﺑﺮﺍﻱ ﺻﻠﺤﺎ‪ ،‬ﻭ ﺩﻭﺍﺋﻴﻜﻪ ﭘﺲ ﺍﺯﺁﻥ ﺩﺭﺩﻱ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﻧﻮﺭﻳﻜﻪ ﺑﺎ ﺁﻥ‬
‫ﻇﻠﻤﺘﻲ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺭﻳﺴﻤﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺭﺷﺘﺔ ﺁﻥ ﻣﺤﻜﻢ‪ ،‬ﻭ ﭘﻨﺎﻫﮕﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺭﻭﻱ ﺁﻥ‬
‫ﺑﻠﻨﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻋﺰّﺗﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺩﻭﺳﺘﺎﻧﺶ ﻭ ﻧﺮﺩﺑﺎﻧﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺑﺎﻻﺭﻭﻧﺪﮔﺎﻥ‪ ،‬ﻭ ﺍﻣﺎﻡ‬
‫ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺄﻣﻮﻣﻴﻨﺶ‪ ،‬ﻭ ﻋﺬﺭ ﺍﺳﺖ ﺑﺮﺍﻱ ﭼﻨﮓﺯﻧﻨﺪﮔﺎﻥ ﻭ ﺑﺮﻫﺎﻧﻲ ﺍﺳﺖ ﺑﺮﺍﻱ‬
‫ﺳﺨﻦ ﮔﻮﻳﺎﻧﺶ‪ ،‬ﻭ ﺷﺎﻫﺪ ﭘﻴﺮﻭﺯﻱ ﺍﺳﺖ ﺑﺮﺍﻱ ﺑﺤﺚﻛﻨﻨﺪﮔﺎﻥ ﻭ ﺭﺳﺘﮕﺎﺭﻱ ﺍﺳﺖ ﺑﺮﺍﻱ‬
‫ﺣﺠ‪‬ﺖﺁﻭﺭﻧﺪﮔﺎﻧﺶ‪ ،‬ﺗﺎ ﺁﺧﺮ«‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 145‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻓﺒﻌﺚ اﷲ ﻣﺤﻤﺪا ‪ ‬ﺑﺎﻟﺤﻖ ﻟﻴﺨﺮج ﻋﺒﺎدﻩ ﻣﻦ ﻋﺒﺎدة اﻷوﺛﺎن‬
‫إﻟﯽ ﻋﺒﺎدﺗﻪ‪ ،‬و ﻣﻦ ﻃﺎﻋﺔ اﻟﺸﻴﻄﺎن إﻟﯽ ﻃﺎﻋﺘﻪ ﺑﻘﺮآن ﻗﺪ ﺑﻴﻨﻪ و أﺣﮑﻤﻪ‪ ،‬ﻓﺘﺠﻠﯽ ﻟﻬﻢ ﺳﺒﺤﺎﻧﻪ‬
‫ﺧﻮﻓﻬﻢ ﻣﻦ ﺳﻄﻮﺗﻪ و إﻧﻪ ﺳﻴﺄﺗﯽ‬
‫ﻓﯽ ﮐﺘﺎﺑﻪ ﻣﻦ ﻏﻴﺮ أن ﻳﻜﻮﻧﻮا رأوﻩ ﺑﻤﺎ أراﻫﻢ ﻣﻦ ﻗﺪرﺗﻪ و ّ‬
‫ﻋﻠﻴﮑﻢ ﻣﻦ ﺑﻌﺪی زﻣﺎن ﻟﻴﺲ ﻓﻴﻪ ﺷﻲء أﺧﻔﯽ ﻣﻦ اﻟﺤﻖ و ﻻ أﻇﻬﺮ ﻣﻦ اﻟﺒﺎﻃﻞ و ﻻ أﮐﺜﺮ ﻣﻦ‬
‫اﻟﮑﺬب ﻋﻠﯽ اﷲ و رﺳﻮﻟﻪ و ﻟﻴﺲ ﻋﻨﺪ أﻫﻞ ذﻟﻚ اﻟﺰﻣﺎن ﺳﻠﻌﺔ أﺑﻮر ﻣﻦ اﻟﮑﺘﺎب إذا ﺗﻠﻲ ﺣﻖ‬
‫ﺗﻼوﺗﻪ‪ ،‬و ﻻ أﻧﻔﻖ ﻣﻨﻪ إذا ﺣﺮف ﻋﻦ ﻣﻮاﺿﻌﻪ‪ ،‬و ﻻ ﻓﯽ اﻟﺒﻼد ﺷﻲء أﻧﮑﺮ ﻣﻦ اﻟﻤﻌﺮوف و ﻻ‬
‫أﻋﺮف ﻣﻦ اﻟﻤﻨﮑﺮ‪ ،‬ﻓﻘﺪ ﻧﺒﺬ اﻟﮑﺘﺎب ﺣﻤﻠﺘﻪ و ﺗﻨﺎﺳﺎﻩ ﺣﻔﻈﺘﻪ‪ ،‬ﻓﺎﻟﮑﺘﺎب ﻳﻮﻣﺌﺬ و أﻫﻠﻪ‬
‫ﻃﺮﻳﺪان ﻣﻨﻔﻴﺎن و ﺻﺎﺣﺒﺎن ﻣﺼﻄﺤﺒﺎن ﻓﯽ ﻃﺮﻳﻖ واﺣﺪ ﻻ ﻳﺆوﻳﻬﻤﺎ ﻣﺆو‪ ،‬ﻓﺎﻟﮑﺘﺎب و أﻫﻠﻪ ﻓﯽ‬
‫ذﻟﮏ اﻟﺰﻣﺎن ﻓﯽ اﻟﻨﺎس و ﻟﻴﺴﺎ ﻓﻴﻬﻢ و ﻣﻌﻬﻢ و ﻟﻴﺴﺎ ﻣﻌﻬﻢ ﻷن اﻟﻀﻼﻟﺔ ﻻ ﺗﻮاﻓﻖ اﻟﻬﺪی و‬
‫إن اﺟﺘﻤﻌﺎ ﻓﺎﺟﺘﻤﻊ اﻟﻘﻮم ﻋﻠﯽ اﻟﻔﺮﻗﺔ و اﻓﺘﺮﻗﻮا ﻋﻦ اﻟﺠﻤﺎﻋﺔ ﮐﺄﻧﻬﻢ إﺋﻤﺔ اﻟﮑﺘﺎب و ﻟﻴﺲ‬
‫اﻟﮑﺘﺎب إﻣﺎﻣﻬﻢ ﻓﻠﻢ ﻳﺒﻖ ﻋﻨﺪﻫﻢ ﻣﻨﻪ إﻻ اﺳﻤﻪ و ﻻ ﻳﻌﺮﻓﻮن إﻻ ﺧﻄﻪ و زﺑﺮﻩ«‪.‬‬
‫ﻳﻌﻨﻲ‪» :‬ﭘﺲ ﺧﺪﺍ ﻣﺤﻤ‪‬ﺪص ﺭﺍ ﺑﺤﻖّ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺍﻳﻨﻜﻪ ﺑﻨﺪﮔﺎﻧﺶ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ ﺑﺖﻫﺎ‬
‫ﺑﺴﻮﻱ ﻋﺒﺎﺩﺕ ﺧﻮﺩﺵ‪ ،‬ﻭ ﺍﺯ ﺍﻃﺎﻋﺖ ﺷﻴﻄﺎﻥ ﺑﻄﺎﻋﺖ ﺧﻮﺩﺵ ﺑﻜﺸﺎﻧﺪ ﺑﻮﺳﻴﻠﺔ ﻗﺮﺁﻧﻴﻜﻪ ﺁﻥ‬
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‫ﺭﺍ ﺭﻭﺷﻦ ﻭ ﻣﺤﻜﻢ ﻧﻤﻮﺩ‪ .‬ﭘﺲ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﺵ ﺩﺭ ﻛﺘﺎﺑﺶ ﺗﺠﻠّﻲ ﻧﻤﻮﺩ ﺑﺪﻭﻥ‬
‫ﺁﻧﻜﻪ ﺍﻭ ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﺑﻮﺍﺳﻄﺔ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺑﺶ ﺍﺯ ﻗﺪﺭﺕ ﺧﻮﺩ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﺍﺯ ﺳﻄﻮﺕ ﺧﻮﺩ‬
‫ﺗﺮﺳﺎﻧﻴﺪ‪ .‬ﻭ ﻣﺤﻘّﻘﺎً ﭘﺲ ﺍﺯ ﻣﻦ ﺯﻣﺎﻧﻲ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﭼﻴﺰﻱ ﺍﺯ ﺣﻖّ ﻣﺨﻔﻲﺗﺮ‬
‫ﻭ ﭼﻴﺰﻱ ﺍﺯ ﺑﺎﻃﻞ ﺁﺷﻜﺎﺭﺗﺮ ﻧﻴﺴﺖ‪ ،‬ﻭ ﭼﻴﺰﻱ ﺍﺯ ﺩﺭﻭﻍ ﺑﺮ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝص ﺑﻴﺸﺘﺮ ﻧﺒﺎﺷﺪ‪،‬‬
‫ﻭ ﻣﺘﺎﻋﻲ ﻧﺰﺩ ﺍﻫﻞ ﺁﻧﺰﻣﺎﻥ ﺑﻲﺍﺭﺯﺵﺗﺮ ﺍﺯ ﻗﺮﺁﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻫﺮﮔﺎﻩ ﭼﻨﺎﻧﭽﻪ ﺷﺎﻫﺪ ﻭ ﺑﺎﻳﺪ‬
‫ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﻭ ﭼﻴﺰﻱ ﺑﺎ ﺍﺭﺯﺵﺗﺮ ﺍﺯ ﻗﺮﺁﻥ ﻧﺒﺎﺷﺪ ﻫﺮﮔﺎﻩ ﻣﻌﻨﻲ ﺁﻧﺮﺍ ﺍﺯ ﻣﻮﺿﻊ ﺧﻮﺩ‬
‫ﺗﺤﺮﻳﻒ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺟﻮﺍﻣﻊ ﭼﻴﺰﻱ ﺍﺯ ﻛﺎﺭ ﺧﻮﺏ ﺯﺷﺖﺗﺮ ﻭ ﭼﻴﺰﻱ ﺧﻮﺑﺘﺮ ﺍﺯ ﻛﺎﺭ ﺯﺷﺖ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﭘﺲ ﻣﺤﻘّﻘﺎً ﺣﺎﻣﻠﻴﻦ ﻗﺮﺁﻥ ﺁﻧﺮﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩﺍﻧﺪ )ﻳﻌﻨﻲ ﻣﺒﻠّﻐﻴﻦ ﻗﺮﺁﻥ ﻭ ﻣﺮﺍﺟﻊ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﻜﻠّﻲ ﺍﺯ ﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ ﺁﻧﺎﻥ ﻛﻪ ﻣﺪ‪‬ﻋﻲ ﻧﺸﺮ ﻗﺮﺁﻧﻨﺪ ﭼﻨﻴﻦ ﺑﺎﺷﻨﺪ( ﭘﺲ ﻗﺮﺁﻥ‬
‫ﻭﺍﻫﻠﺶ ﻫﺮ ﺩﻭ ﻣﻄﺮﻭﺩ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﺩﻭﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺩﻭ ﺭﻓﻴﻖ ﻫﻢ ﺳﻔﺮ ﺩﺭ ﻳﻜﺮﺍﻫﻨﺪ ﻛﺴﻲ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺟﺎ ﻧﺪﻫﺪ‪ .‬ﭘﺲ ﻗﺮﺁﻥ ﻭ ﺍﻫﻞ ﺁﻥ ﺩﺭ ﺁﻧﺰﻣﺎﻥ ﻣﻴﺎﻥ ﻣﺮﺩﻣﻨﺪ ﻭﻟﻲ ﮔﻮﻳﺎ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ‬
‫ﮔﻤﺮﺍﻫﻲ ﺑﺎ ﻫﺪﺍﻳﺖ ﻣﻮﺍﻓﻖ ﻧﺒﺎﺷﻨﺪ ﺍﮔﺮﭼﻪ ﺑﺎﻫﻢ ﺩﺭ ﻳﻜﺠﺎ ﺑﺎﺷﻨﺪ‪ ،‬ﭘﺲ ﻣﺮﺩﻡ ﺑﺮ ﺗﻔﺮﻗﻪ ﺍﺗّﺤﺎﺩ‬
‫ﻛﻨﻨﺪ ﻭ ﺗﻤﺎﻣﺎً ﺑﺘﻔﺮﻗﻪ ﺧﻮﺵ ﺑﺎﺷﻨﺪ‪ ،‬ﮔﻮﻳﺎ ﺍﻳﺸﺎﻥ ﺇﻣﺎﻡ ﻭ ﭘﻴﺸﻮﺍﻱ ﻗﺮﺁﻧﻨﺪ ﻭ ﻗﺮﺁﻥ ﺍﻣﺎﻡ ﺍﻳﺸﺎﻥ‬
‫ﻧﻴﺴﺖ )ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﺍﻣﺎﻡ ﺑﺎﺷﺪ( ﭘﺲ ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪ ﺍﺯ ﻗﺮﺁﻥ ﻣﮕﺮ ﻧﺎﻣﺶ ﻭ ﻧﺸﻨﺎﺳﻨﺪ‬
‫ﺍﺯ ﻗﺮﺁﻥ ﻣﮕﺮ ﺧﻂ ﻭ ﺣﺮﻭﻓﺶ«‪.‬‬
‫ﻣﺎ ﻓﻌﻼ ﺗﺎ ﻫﻤﻴﻨﺠﺎ ﺍﻛﺘﻔﺎ ﻣﻲﻛﻨﻴﻢ ﺑﻜﻠﻤﺎﺕ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﺧﻮﺍﻧﻨﺪﺓ ﻋﺰﻳﺰ ﻣﻼﺣﻈﻪ‬
‫ﻛﻦ ﻣﺼﺪﺍﻕ ﺍﻳﻦ ﺧﻄﺒﻪ ﺍﻫﻞ ﺯﻣﺎﻥ ﻣﺎ ﻣﻲﺑﺎﺷﻨﺪ‪ .‬ﺗﻮ ﺍﮔﺮ ﺍﺯ ﻣﺒﻠّﻐﻴﻦ ﻭ ﻣﺮﺍﺟﻊ ﺍﺳﻼﻣﻲ ﻫﺴﺘﻲ‬
‫ﺑﻴﺪﺍﺭ ﺷﻮ ﻭ ﺧﻮﺩﺕ ﺭﺍ ﺁﺷﻨﺎﻱ ﻗﺮﺁﻥ ﻛﻦ‪ .‬ﻓﻌﻼً ﺩﺭ ﺗﻤﺎﻡ ﻣﻨﺎﺑﺮ ﻭ ﺩﺭ ﺗﻤﺎﻡ ﻣﻄﺒﻮﻋﺎﺕ ﺁﻧﭽﻪ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻣﻔﺎﻫﻴﻢ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭﮔﻮﻳﻨﺪﮔﺎﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺑﺮﺍﻱ ﺣﻔﻆ ﺧﺮﺍﻓﺎﺕ ﺿﺪ‪‬‬
‫ﻗﺮﺁﻧﻲ ﻭ ﺍﻳﺠﺎﺩ ﻧﻔﺎﻕ ﺍﺗّﺤﺎﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﺗﻌﺠﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻋﻠﻲ‪ ‬ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ ﻫﻤﻪ‬
‫ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﻣﺎﻡ ﺧﻮﺩ‪ ،‬ﻭﻟﻲ ﺍﻳﻨﺎﻥ ﺑﺮﻋﻜﺲ ﻗﺮﺁﻥ ﻋﻤﻞ ﻧﻤﻮﺩﻩ‪ ،‬ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ ﺧﻮﺩ ﻧﻤﻲﺩﺍﻧﻨﺪ‪،‬‬
‫ﻧﻌﻮﺫ ﺑﺎﷲ ﺁﻥ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺍﻋﺪﺍءﺍﻟﻘﺮﺁﻥ ﺷﺪﻩ ﺍﺳﺖ!‬
‫ﺩﺭ ﻓﺼﻮﻝ ﺑﻌﺪ ﻛﻠﻤﺎﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻭ ﺳﺎﻳﺮ ﺃﺋﻤ‪‬ﻪ‪ ‬ﺭﺍ ﻛﻪ ﺩﺭ ﺣﻖّ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪،‬‬
‫ﺫﻛﺮ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻭ ﺣﺘّﻲ ﺣﻀﺮﺕ ﺃﻣﻴﺮ‪ ‬ﺩﺭ ﺻﺤﻴﻔﺔ ﻋﻠﻮﻳﻪ ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ ﺧﻮﺩ ﺩﺍﻧﺴﺘﻪ‪.‬‬
 ‫‪43‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫‪ -11‬ﻗﺮﺁﻥ ﺣﺠ‪‬ﺖ ﻛﺎﻓﻴﻪ ﻭ ﻣﻌﺠﺰﺓ ﺑﺎﻗﻴﻪ ﻭ ﺍﻣﺎﻡ ﺍﺳﺖ‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻗﺮﺁﻥ ﻛﺘﺎﺑﻲ ﺍﺳﺖ ﻛﺎﻓﻲ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﺑﻲﺧﺒﺮﺍﻥ ﻓﻮﺭﻱ ﺍﻭ ﺭﺍ ﺑﺒﻬﺎﻧﺔ ﺍﻳﻨﻜﻪ‬
‫"ﻋﻤﺮ" ﮔﻔﺘﻪ ﺣﺴﺒﻨﺎ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻣﻲﻛﻮﺑﻨﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺑﻬﺎﻧﻪ ﺍﺯ ﺳﺨﻦ ﺣﻖّ ﺍﻋﺮﺍﺽ ﻣﻲﻛﻨﻨﺪ‪،‬‬
‫ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﺃﺋﻤﺔ ﻫﺪﻱ ﺗﻤﺎﻣﺎً ﻗﺮﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺃﻣ‪‬ﺖ ﺍﺳﻼﻣﻲ ﻛﺎﻓﻲ ﺷﻤﺮﺩﻩ‬
‫ﻭ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ "ﻋﻤﺮ" ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺑﺎﺷﺪ ﭼﻪ ﺿﺮﺭ ﺩﺍﺭﺩ‪ ،‬ﺍﮔﺮ "ﻋﻤﺮ" ﮔﻔﺖ ﻣﻦ‬
‫ﻣﺴﻠﻤﺎﻧﻢ ﻧﺒﺎﻳﺪ ﻛﺴﻲ ﺍﺯ ﻣﺴﻠﻤﺎﻧﻲ ﻓﺮﺍﺭ ﻛﻨﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻠﻤﺎﺕ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ‬
‫ﺍﺋﻤ‪‬ﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴ‪‬ﻼﻡ ﺭﺍ ﻣﻲﺁﻭﺭﻳﻢ ﺑﺮﺍﻱ ﺍﺗﻤﺎﻡ ﺣﺠ‪‬ﺖ‪:‬‬
‫‪ -1‬ﺧﺪﺍ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻛﺎﻓﻲ‪ ،‬ﻭ ﻫﺪﺍﻳﺖ ﺭﺍ ﻣﻨﺤﺼﺮ ﺑﻪ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﻭ ﭼﻴﺰ‬
‫ﺩﻳﮕﺮﻱ ﺭﺍ ﻫﺎﺩﻱ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ‪ .‬ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ 71‬ﻭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪ 120‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫‪ ‬‬
‫»ﺑﮕﻮ ﻣﺤﻘّﻘﺎً ﻫﺪﺍﻳﺖ ﺧﺪﺍ ﻓﻘﻂ ﻫﺪﺍﻳﺖ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺿﻤﻴﺮ ﻓﺼﻞ ﺩﻟﻴﻞ ﺑﺮ ﺣﺼﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻳﺔ ‪ 56‬ﺳﻮﺭﺓ ﻗﺼﺺ ﺑﺮﺳﻮﻝ‬
‫ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪            ‬‬
‫»ﻣﺤﻘّﻘﺎً ﺗﻮ ﻫﺮ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺑﺨﻮﺍﻫﻲ ﻫﺪﺍﻳﺖ ﻧﻤﻲﻛﻨﻲ ﻭﻟﻴﻜﻦ ﺧﺪﺍ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ ﻫﺮ‬
‫ﻛﻪ ﺭﺍ ﺑﺨﻮﺍﻫﺪ«‪.‬‬
‫ﻭ ﺧﺪﺍ ﻫﺪﺍﻳﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻗﺮﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﺇﺳﺮﺍء ﺁﻳﺔ ‪ 9‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪     ‬‬
‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 272‬ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪    ‬‬
‫»ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﺑﺮ ﻋﻬﺪﺓ ﺗﻮ ﻧﻴﺴﺖ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺭﻭﻡ ﺁﻳﺔ ‪ 53‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪44‬‬

‫»ﺗﻮ ﻫﺪﺍﻳﺖﻛﻨﻨﺪﺓ ﮔﻤﺮﺍﻫﺎﻥ ﺍﺯ ﺿﻼﻟﺖ ﻧﺒﻮﺩﻩﺍﻱ«‪.‬‬

‫ﭘﺲ ﺟﺎﺋﻴﻜﻪ ﭘﻴﻐﻤﺒﺮص ﻫﺎﺩﻱ ﻧﺒﺎﺷﺪ ﺁﻳﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﻣﺎﻡ ﻳﺎ ﻛﺲ ﺩﻳﮕﺮ ﺭﺍ ﻫﺎﺩﻱ‬
‫ﺑﺪﺍﻧﻴﻢ؟! ﻭ ﺍﮔﺮ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﺁﻳﺎﺕ ﭘﻴﻐﻤﺒﺮص ﺭﺍ ﻫﺎﺩﻱ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﻓﺮﻣﻮﺩﻩ ﺗﻮ ﺑﻮﺳﻴﻠﺔ ﻗﺮﺁﻥ‬
‫ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﻲ ﻭ ﻭﺳﻴﻠﺔ ﻫﺪﺍﻳﺖ ﺧﻮﺩ ﺗﻮ ﻭ ﺩﻳﮕﺮﺍﻥ ﻗﺮﺁﻧﺴﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 52‬ﺳﻮﺭﺓ‬
‫ﺷﻮﺭﻱ‪:‬‬

‫‪            ‬‬

‫‪     ‬‬

‫»ﺗﻮ ﻧﻤﻲﺩﺍﻧﺴﺘﻲ ﻛﺘﺎﺏ ﻭ ﺍﻳﻤﺎﻥ ﭼﻴﺴﺖ ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﻧﻮﺭﻱ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﻛﻪ ﺑﺴﺒﺐ ﺁﻥ‬
‫ﻫﺮ ﻛﺲ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﻛﻪ ﺑﺨﻮﺍﻫﻴﻢ ﻫﺪﺍﻳﺖ ﻛﻨﻴﻢ«‪.‬‬
‫ﻭ ﻟﺬﺍ ﺣﻀﺮﺕ ﺃﻣﻴﺮ‪ ‬ﺩﺭ ﺧﻄﺐ ﺧﻮﺩ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺳﻴﻠﺔ ﻗﺮﺁﻥ‬
‫ﻫﺪﺍﻳﺖ ﻣﻲﻛﺮﺩﻩ‪ ،‬ﻳﻌﻨﻲ ﻋﺮﺑﻲ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻨﺪ ﺑﻮﺍﺳﻄﺔ ﻗﺮﺁﻥ ﻫﺪﺍﻳﺖ‬
‫ﻣﻲﺷﺪﻧﺪ ﻭ ﺑﺎﻭ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﺩﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺧﻄﺒﺔ ‪ 2‬ﻭ ﺧﻄﺒﺔ ‪ 86‬ﻭ ﺧﻄﺒﺔ ‪ 147‬ﺗﺬﻛﺮ‬
‫ﺩﺍﺩﻩ ﻛﻪ؛ ﻓﺒﻌﺚ اﷲ ﻣﺤﻤﺪاص ﺑﺎﻟﺤﻖ ﻟﻴﺨﺮج ﻋﺒﺎدﻩ ‪ ...‬ﺑﻘﺮآن ﻗﺪ ﺑﻴﻨﻪ – ﺑﻪ ﻓﺼﻞ ﺳﺎﺑﻖ‬
‫ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ – ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻳﺎﺕ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ ﻫﺪﺍﻳﺖ ﺍﻭ ﻭ ﻫﺎﺩﻱ ﺑﻮﺩﻥ‬
‫ﺭﺳﻮﻝ ﺍﻭ ﺑﺴﺒﺐ ﻗﺮﺁﻥ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 15‬ﻭ ‪ 16‬ﺳﻮﺭﺓ ﻣﺎﺋﺪﻩ ﻛﻪ ﻣﻲ ﻓﺮﻣﺎﻳﺪ‪:‬‬

‫‪    *        ‬‬
‫»ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻧﻮﺭ ﻭ ﻛﺘﺎﺏ ﺭﻭﺷﻨﻲ ﺁﻣﺪ ﻛﻪ ﺧﺪﺍ ﺑﻮﺳﻴﻠﺔ ﺁﻥ ﻫﺪﺍﻳﺖ ﻣﻲ‬
‫ﻛﻨﺪ«‪.‬‬
‫ﻭ ﺣﺘّﻲ ﻗﺮﺁﻥ ﺭﺍ ﻫﺎﺩﻱ ﺑﺮﺍﻱ ﺧﻮﺩ ﻣﺤﻤ‪‬ﺪص ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ .‬ﺩﺭ ﺳﻮﺭﺓ ﺳﺒﺎ ﺁﻳﺔ ‪ 50‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪             ‬‬

‫‪ ‬‬
‫»ﺑﮕﻮ ﺍﮔﺮ ﮔﻤﺮﺍﻩ ﺷﻮﻡ ﭘﺲ ﻫﻤﺎﻧﺎ ﮔﻤﺮﺍﻫﻴﻢ ﺑﺮ ﺿﺮﺭ ﺧﻮﺩﻡ‪ ،‬ﻭ ﺍﮔﺮ ﻫﺪﺍﻳﺖ ﻳﺎﺑﻢ ﭘﺲ‬
‫ﺑﻪ ﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻭﺣﻲ ﻣﻲﻛﻨﺪ«‪.‬‬
 ‫‪45‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺣﺎﻝ ﺍﮔﺮ ﻗﺮﺁﻥ ﻛﻪ ﻛﻼﻡ ﺧﺪﺍ ﺍﺳﺖ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻛﺎﻓﻲ ﻧﺒﺎﺷﺪ ﻛﻼﻡ ﭘﻴﻐﻤﺒﺮﺍﻥ ﻭ ﺃﻭﺻﻴﺎ‬
‫ﻳﻘﻴﻨﺎً ﻛﺎﻓﻲ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺳﺨﻦ ﺧﺪﺍ ﻛﻪ ﻧﻮﺭ ﻣﺒﻴﻦ ﻭ ﻫﺪﺍﻳﺖ ﺭﻭﺷﻨﻲ ﺍﺳﺖ ﺍﮔﺮ ﺑﺮﺍﻱ‬
‫ﻃﺎﻟﺐ ﻫﺪﺍﻳﺖ ﻛﺎﻓﻲ ﻧﺒﺎﺷﺪ ﺳﺨﻦ ﻣﺸﻜﻞ ﺩﻳﮕﺮﺍﻥ ﻳﻘﻴﻨﺎً ﻫﺎﺩﻱ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﻋﺠﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻋﺪ‪‬ﻩﺍﻱ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺩﻡ ﺍﺯ ﺍﺳﻼﻡ ﻣﻲﺯﻧﻨﺪ‪ ،‬ﻭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﻛﺎﻓﻲ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ ﻭﻟﻲ ﻛﺘﺎﺏ ﻛﻠﻴﻨﻲ ﺭﺍ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻛﺎﻓﻲ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻛﺘﺎﺏ ﻛﻠﻴﻨﻲ ﻛﻪ ﺻﺪﻫﺎ‬
‫ﺧﺮﺍﻓﺎﺕ ﻭ ﺿﺪ ﻭ ﻧﻘﻴﺾ ﻭ ﻣﻄﺎﻟﺐ ﺑﺎﻃﻠﻪ ﺩﺍﺭﺩ ﻛﺎﻓﻲ ﻣﻲﺩﺍﻧﻨﺪ! ﻭ ﺑﻪ ﺩﺭﻭﻍ ﺟﻌﻞ ﻛﺮﺩﻧﺪ‬
‫ﻛﻪ‪" :‬ﺍﻟﻜﺎﻓﯽ ﻛﺎﻑ ﻟﺸﻴﻌﺘﻨﺎ"‪ .‬ﺑﻬﺮﺣﺎﻝ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﺭ ﺟﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻛﺘﺎﺏ ﺧﻮﺩ ﺭﺍ‬
‫ﻛﺎﻓﻲ ﻭ ﻛﺎﻣﻞ ﻧﺪﺍﻧﺴﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﺧﺪﺍ ﺻﺮﻳﺤﺎً ﻛﺘﺎﺏ ﺧﻮﺩ ﺭﺍ ﻛﺎﻓﻲ ﻭ ﻛﺎﻣﻞ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﺩﺭ‬
‫ﺳﻮﺭﺓ ﻋﻨﻜﺒﻮﺕ ﺁﻳﺔ ‪ 51‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪          ‬‬
‫»ﺁﻳﺎ ﻛﻔﺎﻳﺖ ﺍﻳﺸﺎﻥ ﻧﻜﺮﺩﻩ ﻛﻪ ﺑﺮ ﺗﻮ ﻛﺘﺎﺑﻲ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻳﻢ ﺗﺎ ﺑﺮ ﺍﻳﺸﺎﻥ ﺗﻼﻭﺕ ﺷﻮﺩ«‪.‬‬
‫ﭘﺲ ﺧﺪﺍ ﺑﺪﻭﻥ ﻗﻴﺪ ﻭ ﺑﻄﻮﺭ ﺍﻃﻼﻕ ﻛﺘﺎﺏ ﺧﻮﺩ ﺭﺍ ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﺯ ﺟﻬﺖ ﻣﻌﺠﺰﻩﺑﻮﺩﻥ ﻛﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ ﻳﻬﻮﺩﻳﺎﻥ ﻛﻪ ﻣﻌﺠﺰﻩ‬
‫ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﻧﺎﺯﻝ ﺷﺪﻩ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺍﻭ‪‬ﻻً؛ ﺁﻳﻪ ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﻭ ﻣﻮﺭﺩ ﻧﺰﻭﻝ‬
‫ﻣﺨﺼ‪‬ﺺ ﺁﻳﻪ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺛﺎﻧﻴﺎً؛ ﺍﮔﺮ ﺷﻤﺎ ﻗﺒﻮﻝ ﺩﺍﺭﻳﺪ ﻛﻪ ﺍﺯ ﺟﻬﺖ ﻣﻌﺠﺰﻩﺑﻮﺩﻥ ﻛﺎﻓﻲ ﺍﺳﺖ‬
‫ﭘﺲ ﭼﺮﺍ ﺻﺪﻫﺎ ﻣﻌﺠﺰﻩ ﺑﺮﺍﻱ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻘﻞ ﻛﺮﺩﻩﺍﻳﺪ؟! ﺁﻳﺎ ﺧﺪﺍ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ﻗﺮﺁﻥ ﺍﺯ‬
‫ﺟﻬﺖ ﻣﻌﺠﺰﻩ ﻛﺎﻓﻲ ﺍﺳﺖ ﺑﻘﻮﻝ ﺧﻮﺩ ﻋﻤﻞ ﻧﻜﺮﺩﻩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺭﺳﻮﻝ ﺧﻮﺩ ﻣﻌﺠﺰﺍﺕ ﺩﻳﮕﺮﻱ‬
‫ﺍﻳﺠﺎﺩ ﻛﺮﺩﻩ‪ ،‬ﻭ ﻳﺎ ﻣﻲﮔﻮﺋﻴﺪ ﻣﻌﺠﺰﺍﺕ ﻣﻨﻘﻮﻟﻪ ﺩﺭﻭﻍ ﺍﺳﺖ‪ .‬ﺛﺎﻟﺜﺎً؛ ﻛﺘﺎﺑﻴﻜﻪ ﺍﺯ ﺟﻬﺖ ﺍﻋﺠﺎﺯ‬
‫ﻛﺎﻓﻲ ﺑﻮﺩﻩ ﺧﻮﺩ ﻣﻲﮔﻮﻳﺪ ﻣﻦ ﻫﺪﺍﻳﺘﻢ ﻭ ﺑﺮﺍﻱ ﻫﺮ ﭼﻴﺰ ﻭ ﻫﺮ ﻛﺲ ﺑﻴﺎﻧﻢ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ‬
‫ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ 38‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪        ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻧﺤﻞ ﺁﻳﺔ ‪ 89‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪46‬‬

‫»ﻣﺎ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﺮ ﺗﻮ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻳﻢ ﻛﻪ ﺑﺮﺍﻱ ﻫﺮ ﭼﻴﺰﻱ ﺑﻴﺎﻥ ﺍﺳﺖ«‪.‬‬

‫ﺍﻟﺒﺘﻪ ﺑﺮﺍﻱ ﻫﺮ ﭼﻴﺰﻱ ﺍﺯ ﺍﻣﻮﺭ ﺩﻳﻨﻲ ﻭ ﻗﺎﻧﻮﻧﻲ‪ .‬ﺣﺎﻝ ﻣﺎ ﻣﻲﭘﺮﺳﻴﻢ ﺑﻴﺎﻥ ﻫﺮ ﭼﻴﺰﻱ ﺷﺪﻩ‬
‫ﺑﺮﺍﻱ ﻛﻪ ﻭ ﺑﺮﺍﻱ ﭼﻪ ﻛﺴﺎﻧﻲ؟ ﻗﺮﺁﻥ ﺟﻮﺍﺏ ﺩﺍﺩﻩ ﻛﻪ؛ ﺑﻴﺎﻥ ﺑﺮﺍﻱ ﻫﻤﺔ ﻣﺮﺩﻡ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺩﺭ‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪ 138‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪       ‬‬
‫ﭘﺲ ﺍﮔﺮ ﻛﺴﻲ ﻗﺮﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻛﺎﻓﻲ ﻭ ﻫﺎﺩﻱ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻧﺪﺍﻧﺪ ﻗﺮﺁﻥ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ‬
‫ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ‪ ،‬ﺍﺯﻣﻠّﺖ ﺧﻮﺩ ﻣﻲﭘﺮﺳﻴﻢ ﺁﻳﺎ ﺍﺯ ﻋﻘﻞ ﻭ ﺩﻳﺎﻧﺖ ﺍﺳﺖ ﻛﻪ ﻛﺴﻲ ﻗﺮﺁﻥ‬
‫ﺭﺍ ﻛﻪ ﺭﺳﻮﻝص ﻭ ﺍﻣﺎﻡ‪ ‬ﻭﻫﻤﺔ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﭘﻴﺮﻭﻱ ﻛﻨﻨﺪ‪ ،‬ﻛﺎﻓﻲ ﻧﺪﺍﻧﺪ‪ ،‬ﻭﻟﻲ‬
‫ﻛﺘﺎﺏ ﻳﻚ ﻧﻔﺮ ﺁﺧﻮﻧﺪ ﺭﺍ ﻛﺎﻓﻲ ﺑﺪﺍﻧﺪ‪ ،‬ﺁﻳﺎ ﺍﻳﻦ ﺍﺯ ﺍﻧﺼﺎﻑ ﻭ ﻋﺪﺍﻟﺖ ﻭ ﻭﺟﺪﺍﻥ ﺍﺳﺖ؟!!‬
‫ﻳﻌﻨﻲ ﺑﮕﻮﺋﻴﻢ ﻣﻠّﺖ ﺍﺳﻼﻡ ﻭ ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﺘﺎﺏ ﻛﻔﺎﻳﺖﻛﻨﻨﺪﻩ ﻧﺪﺍﺷﺖ ﺗﺎ ﭘﺲ ﺍﺯ‬
‫ﺳﻴﺼﺪ ﺳﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﺯ ﻛﻠﻴﻦ ﺁﻣﺪ ﻭ ﻛﺘﺎﺏ ﻛﺎﻓﻲ ﻛﻔﺎﻳﺖﻛﻨﻨﺪﻩ ﺭﺍ ﺁﻭﺭﺩ‪،‬‬
‫ﻣﺴﻠﻤﺎﻧﻲ ﻛﻪ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ ﻻﺑﺪ‪ ‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺭﺍ ﺍﺯﻣﺤﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪﺍﷲص ﺍﻓﻀﻞ ﻭ‬
‫ﺑﺮﺗﺮ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﻳﻦ ﻣﺴﻠﻤﺎﻥ ﺗﺎﺑﻊ ﻛﻴﺴﺖ‪ ،‬ﺍﮔﺮ ﭘﻴﺮﻭ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻭ ﺃﺋﻤ‪‬ﺔ ﻫﺪﻱ ﺍﺳﺖ‪ ،‬ﺍﻳﺸﺎﻥ ﻫﻤﻪ ﻗﺮﺁﻥ ﺭﺍ ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺃﻣ‪‬ﺎ ﺧﺪﺍ ﻛﻪ ﻛﺘﺎﺏ ﻭ ﺁﻳﺎﺕ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺫﻛﺮ ﺷﺪ‪.‬‬
‫ﻭ ﺃﻣ‪‬ﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﺧﺒﺎﺭ ﻭﺍﺭﺩﻩ ﻓﺮﻣﻮﺩﻩ ﻗﺮﺁﻥ ﺍﻣﺎﻡ ﻫﻤﻪ ﻭ ﺣﺠ‪‬ﺖ‬
‫ﻛﺎﻓﻴﻪ ﺑﺮﺍﻱ ﻫﻤﻪ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ ﺟﺪﻳﺪ ﺹ ‪ 17‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻓﺈذا اﻟﺘﺒﺴﺖ ﻋﻠﻴﮑﻢ‬
‫اﻟﻔﺘﻦ ﮐﻘﻄﻊ اﻟﻠﻴﻞ اﻟﻤﻈﻠﻢ ﻓﻌﻠﻴﮑﻢ ﺑﺎﻟﻘﺮآن‪ ،‬ﻣﻦ ﺟﻌﻠﻪ اﻣﺎﻣﻪ ﻗﺎدﻩ إﻟﯽ اﻟﺠﻨﺔ‪ ،‬و ﻫﻮ اﻟﺪﻟﻴﻞ‬
‫ﻋﻠﯽ ﺧﻴﺮ ﺳﺒﻴﻞ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻫﺮﮔﺎﻩ ﻓﺘﻨﻪﻫﺎﻱ ﺩﻳﻨﻲ ﺭﺍﻩ ﺭﺍ ﻣﺎﻧﻨﺪ ﭘﺎﺭﻩﻫﺎﻱ ﺷﺐ ﺗﺎﺭﻳﻚ ﺑﺮ ﺷﻤﺎ‬
‫ﻣﺸﺘﺒﻪ ﻛﺮﺩ ﺑﺮ ﺷﻤﺎ ﺑﺎﺩ ﺑﻪ ﻗﺮﺁﻥ‪ ،‬ﻫﺮ ﻛﺲ ﺁﻧﺮﺍ ﺍﻣﺎﻡ ﻭ ﭘﻴﺸﻮﺍﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﻗﺮﺁﻥ ﺍﻭ ﺭﺍ‬
‫ﺑﻪ ﺑﻬﺸﺖ ﻣﻲﺑﺮﺩ ﻭ ﻗﺮﺁﻥ ﺭﺍﻫﻨﻤﺎﺋﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ«‪ .‬ﻭ ﺩﺭ ﺹ ‪ 19‬ﻫﻤﺎﻥ ﺟﻠﺪ ﻭ‬
‫ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺑﺎﺏ ﺍﻭﻝ ﻗﺮﺍﺋﺔ ﺍﻟﻘﺮﺁﻥ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫»اﻟﻘﺮآن ﻏﻨﯽ ﻻ ﻏﻨﯽ دوﻧﻪ و ﻻ ﻓﻘﺮ ﺑﻌﺪﻩ و ﻧﺠﺎة ﻟﻤﻦ ﺗﺒﻌﻪ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻗﺮﺁﻥ ﺳﺒﺐ ﺑﻲﻧﻴﺎﺯﻱ‬
‫ﺍﺳﺖ ﻭ ﭘﺲ ﺍﺯ ﻗﺮﺁﻥ ﻫﻴﭻ ﺍﺣﺘﻴﺎﺟﻲ ﺑﻪ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﻭ ﺑﺮﺍﻱ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﻧﺠﺎﺗﺴﺖ«‪ .‬ﻭ‬
 ‫‪47‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﺭ ﺹ ‪ 12‬ﻫﻤﺎﻥ ﺟﻠﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪» :‬ﻣﻦ أﻋﻄﺎﻩ اﷲ اﻟﻘﺮآن ﻓﺮآی أن أﺣﺪا‬
‫أﻋﻄﻲ ﺷﻴﺌﺎ أﻓﻀﻞ ﻣﻤﺎ أﻋﻄﻲ ﻓﻘﺪ ﺻﻐﺮ ﻋﻈﻴﻤﺎ و ﻋﻈﻢ ﺻﻐﻴﺮا«‪ .‬ﻭ ﺩﺭ ﺹ ‪ 14‬ﻫﻤﺎﻥ ﺟﻠﺪ‬
‫ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﻃﻠﺐ اﻟﻬﺪی ﻣﻦ ﻏﻴﺮ اﻟﻘﺮآن أﺿﻠﻪ اﷲ«‪.‬‬
‫ﻳﻌﻨﻲ‪» :‬ﻫﺮ ﻛﺲ ﻫﺪﺍﻳﺖ ﺭﺍ ﺩﺭ ﻏﻴﺮ ﻗﺮﺁﻥ ﻃﻠﺐ ﻛﻨﺪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﮔﻤﺮﺍﻫﻲ ﺧﻮﺩﺵ‬
‫ﻭﺍﮔﺬﺍﺭﺩ«‪.‬‬
‫ﻭ ﺃﻣ‪‬ﺎ ﻋﻠﻲ‪ ‬ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﻛﻪ ﻛﻠﻤﺎﺕ ﺍﻭ ﺩﺭ ﻓﺼﻞ ﺳﺎﺑﻖ ﺫﻛﺮ ﺷﺪ‪ ،‬ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪83‬‬
‫ﻭﺧﻄﺒﺔ ‪ 159‬ﻭ ﺳﺎﻳﺮ ﺧﻄﺐ ﻗﺮﺁﻥ ﺭﺍ ﻫﻢ ﺍﻣﺎﻡ ﻭ ﻫﻢ ﺣﺠ‪‬ﺖ ﻭ ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬
‫ﺧﻄﺒﺔ ‪ 86‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻓﺄﻟﻘﯽ ذﻟﮑﻢ اﻟﻤﻌﺬرة‪ ،‬و اﺗﺨﺬ ﻋﻠﻴﮑﻢ اﻟﺤﺠﺔ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﭘﺲ ﺧﺪﺍ ﺑﺎ‬
‫ﻗﺮﺁﻥ ﺟﺎﻱ ﻋﺬﺭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺗﻤﺎﻡ ﻛﺮﺩ« ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪ 161‬ﻓﺮﻣﻮﺩﻩ‪» :‬أرﺳﻠﻪ ﺑﺤﺠﺔ ﮐﺎﻓﻴﺔ«‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺭﺳﻮﻝ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺣﺠ‪‬ﺖ ﻛﺎﻓﻴﻪ ﻛﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪90‬‬
‫ﻓﺮﻣﻮﺩﻩ‪» :‬ﺗﻤﺖ ﺑﻨﺒﻴﻨﺎ ﻣﺤﻤﺪص ﺣﺠﺘﻪ«‪ ،‬ﻭ ﺩﺭ ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ ﺹ ‪ 26‬ﺩﺭ ﺧﻄﺒﺔ ﺧﻮﺩ‬
‫ﻓﺮﻣﻮﺩ‪» :‬ﻓﺠﻌﻞ ﻓﯽ اﺗّﺒﺎﻋﻪ ﮐﻞ ﺧﻴﺮ ﻳﺮﺟﯽ‪ ،‬ﺷﺮع ﻓﻴﻪ اﻟﺪﻳﻦ إﻋﺬارا أﻣﺮ ﻧﻔﺴﻪ و ﺣﺠﺔ ﻋﻠﯽ‬
‫ﺧﻠﻘﻪ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺧﺪﺍ ﺩﺭ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﻫﺮ ﺧﻴﺮﻱ ﻛﻪ ﺍﻣﻴﺪ ﺑﺎﺷﺪ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﻭ ﺩﺭ ﻗﺮﺁﻥ ﺩﻳﻦ ﺭﺍ‬
‫ﺗﺸﺮﻳﻊ ﻛﺮﺩ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻋﺬﺭ ﺭﺍ ﺗﻤﺎﻡ ﻭ ﺣﺠ‪‬ﺖ ﺭﺍ ﺑﺮ ﺧﻠﻖ ﺑﺮﺳﺎﻧﺪ«‪.‬‬
‫ﻭ ﺃﻣﺎ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‪ ‬ﺩﺭ ﺧﻄﺒﺔ ﺧﻮﺩ ﻛﻪ ﺩﺭ ﺝ ‪ 92‬ﺑﺤﺎﺭ ﺹ ‪ 13‬ﺫﻛﺮ ﺷﺪﻩ ﻓﺮﻣﻮﺩ‪:‬‬
‫»ﮐﺘﺎب اﷲ ﺑﻴﻨﺔ ﺑﺼﺎﺋﺮﻫﺎ و آي ﻣﻨﮑﺸﻔﺔ ﺳﺮاﺋﺮﻫﺎ و ﺑﺮﻫﺎن ﻣﺘﺠﻠﻴﺔ ﻇﻮاﻫﺮﻩ ﻣﺪﻳﻢ ﻟﻠﺒﺮﻳﺔ‬
‫اﺳﺘﻤﺎﻋﻪ و ﻗﺎﺋﺪ إﻟﯽ اﻟﺮﺿﻮان اﺗّﺒﺎﻋﻪ و ﻣﺆدﻳﺎ إﻟﯽ اﻟﻨﺠﺎة أﺷﻴﺎﻋﻪ ﻓﻴﻪ ﺗﺒﻴﺎن ﺣﺠﺞ اﷲ اﻟﻤﻨﻴﺮة‬
‫و ﺟﻤﻠﻪ اﻟﮑﺎﻓﻴﺔ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﻻﺋﻞ ﺁﻥ‪ ،‬ﻭ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺭﺍﺯﻫﺎﻱ‬
‫ﺁﻥ ﺁﺷﻜﺎﺭ ﺍﺳﺖ ﻭ ﺑﺮﻫﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﻇﻮﺍﻫﺮ ﺁﻥ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ ،‬ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺁﻧﺮﺍ‬
‫ﺍﺳﺘﻤﺎﻉ ﻛﻨﻨﺪ‪ ،‬ﻭ ﭘﻴﺮﻭﻱ ﺍﺯ ﺁﻥ ﺑﺴﻮﻱ ﺧﻮﺷﻨﻮﺩﻱ ﺧﺪﺍ ﻣﻲﻛﺸﺎﻧﺪ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺭﺍ ﺑﻪ ﻧﺠﺎﺕ‬
‫ﻣﻲﺭﺳﺎﻧﺪ‪ ،‬ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺑﻴﺎﻥ ﺣﺠﺖﻫﺎﻱ ﻧﻮﺭﺍﻧﻲ ﻭ ﺟﻤﻼﺕ ﻛﻔﺎﻳﺖ ﻛﻨﻨﺪﻩ«‪.‬‬
‫ﻭ ﺃﻣﺎ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ ﻭ ﺳﺎﻳﺮ ﺃﺋﻤﻪ‪‬؛ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺩﺭ ﺑﺎﺏ ﺍﻭﻝ ﺍﺯ ﺍﺑﻮﺍﺏ ﻗﺮﺍﺋﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻗﺮﺁﻥ ﺑﻪ ﻧﻴﻜﻮﺗﺮ ﺻﻮﺭﺗﻲ ﺩﺭ‬
‫ﻣﺤﻜﻤﺔ ﻋﺪﻝ ﺇﻟﻬﻲ ﻣﻲﺁﻳﺪ ﻭ ﻋﺮﺽ ﻣﻲﻛﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ »ﻣﻨﻬﻢ ﻣﻦ ﺿﻴﻌﻨﯽ و اﺳﺘﺨﻒ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪48‬‬

‫ﺑﺤﻘﯽ و ﮐﺬﺑﻨﯽ و أﻧﺎ ﺣﺠﺘﮏ ﻋﻠﯽ ﺧﻠﻘﮏ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺧﺪﺍﻳﺎ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﻦ ﻣﺮﺩﻡ ﻣﺮﺍ ﺿﺎﻳﻊ‬
‫ﮔﺬﺍﺷﺘﻪ ﻭ ﺑﺤﻖّ ﻣﻦ ﺍﺳﺘﺨﻔﺎﻑ ﻛﺮﺩﻧﺪ ﻭ ﻣﺮﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﻦ ﺣﺠ‪‬ﺖ ﺗﻮ ﺑﺮ‬
‫ﺑﻨﺪﮔﺎﻧﺖ ﺑﻮﺩﻡ‪.‬‬
‫ﺩﺭ ﻫﻤﺎﻥ ﺑﺎﺏ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳﺪﻋﯽ اﺑﻦ آدم ﻟﻠﺤﺴﺎب‬
‫ﻓﻴﺘﻘﺪم اﻟﻘﺮآن أﻣﺎﻣﻪ ﻓﯽ أﺣﺴﻦ ﺻﻮرة ﻓﻴﻘﻮل‪ :‬ﻳﺎ رب أﻧﺎ اﻟﻘﺮآن و ﻫﺬا ﻋﺒﺪک اﻟﻤﺆﻣﻦ‬
‫ﻗﺪﮐﺎن ﻳﺘﻌﺐ ﻧﻔﺴﻪ ﺑﺘﻼوﺗﯽ«‪ .‬ﻳﻌﻨﻲ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﻋﻮﺕ ﻣﻲﺷﻮﺩ ﻓﺮﺯﻧﺪ ﺁﺩﻡ ﺑﺮﺍﻱ ﺣﺴﺎﺏ‪،‬‬
‫ﭘﺲ ﻗﺮﺁﻥ ﺟﻠﻮ ﺍﻭ ﻣﻲﺁﻳﺪ ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺻﻮﺭﺗﻲ‪ ،‬ﺳﭙﺲ ﻣﻲﮔﻮﻳﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﻨﻢ ﻗﺮﺁﻥ ﻭ ﺍﻳﻦ‬
‫ﺑﻨﺪﺓ ﻣﺆﻣﻦ ﺗﻮ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﻮﺍﺳﻄﺔ ﺗﻼﻭﺕ ﻣﻦ ﺑﺮﻧﺞ ﺍﻓﻜﻨﺪﻩ‪.‬‬
‫ﻭ ﺩﺭ ﺑﺎﺏ ﺳﻮﻡ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪ » :‬ﻓﻌﻠﻴﮑﻢ ﺑﺎﻟﻘﺮآن ﻣﻦ‬
‫ﺟﻌﻠﻪ أﻣﺎﻣﻪ ﻗﺎدﻩ إﻟﯽ اﻟﺠﻨﺔ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﺮ ﺷﻤﺎ ﺑﺎﺩ ﺑﻘﺮﺁﻥ‪ ،‬ﻫﺮﻛﺲ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ‪،‬‬
‫ﻗﺮﺁﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺑﻬﺸﺖ ﺳﻮﻕ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﻭ ﺝ ‪ 92‬ﺑﺤﺎﺭ ﺹ ‪ 14‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ‪ ‬ﻛﻪ‪» :‬ذﮐﺮ اﻟﺮﺿﺎ‪ ‬ﻳﻮﻣﺎ‬
‫اﻟﻘﺮآن‪ ،‬ﻓﻌﻈﻢ اﻟﺤﺠﺔ ﻓﻴﻪ و اﻵﻳﺔ اﻟﻤﻌﺠﺰة ﻓﯽ ﻧﻈﻤﻪ ﻓﻘﺎل‪ :‬ﻫﻮ ﺣﺒﻞ اﷲ اﻟﻤﺘﻴﻦ و ﻋﺮوﺗﻪ‬
‫اﻟﻮﺛﻘﯽ و ﻃﺮﻳﻘﺘﻪ اﻟﻤﺜﻠﯽ اﻟﻤﻮدی إﻟﯽ اﻟﺠﻨﺔ و اﻟﻤﻨﺠﯽ ﻣﻦ اﻟﻨﺎر ﻻﻳﺨﻠﻖ ﻣﻦ اﻷزﻣﻨﺔ ﻷﻧﻪ ﻟﻢ‬
‫ﻳﺠﻌﻞ ﻟﺰﻣﺎن دون زﻣﺎن ﺑﻞ ﺟﻌﻞ دﻟﻴﻞ اﻟﺒﺮﻫﺎن و اﻟﺤﺠﺔ ﻋﻠﯽ ﮐﻞ إﻧﺴﺎن«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺭﻭﺯﻱ‬
‫ﺍﻣﺎﻡ ﺭﺿﺎ‪ ‬ﻳﺎﺩ ﻗﺮﺁﻥ ﻧﻤﻮﺩ ﻭ ﺣﺠ‪‬ﺖ ﺩﺭ ﺁﻥ ﻭ ﻧﺸﺎﻧﺔ ﺍﻋﺠﺎﺯﻳﻜﻪ ﺩﺭﻧﻈﻢ ﺁﻧﺴﺖ ﺑﺰﺭگ‬
‫ﺷﻤﺮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﻗﺮﺁﻥ ﺭﻳﺴﻤﺎﻧﻲ ﺍﺳﺖ ﻣﺘﻴﻦ‪ ،‬ﻭ ﺩﺳﺖﺁﻭﻳﺰ ﻣﺤﻜﻢ ﺑﺴﻮﻱ ﺧﺪﺍ ﺍﺳﺖ ﻭ‬
‫ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ‪ .‬ﺍﻭ ﺍﺳﺖ ﻛﻪ ﺑﺴﻮﻱ ﺑﻬﺸﺖ ﻣﻲﺑﺮﺩ ﻭ ﺍﺯ ﺁﺗﺶ ﺩﻭﺯﺥ ﻧﺠﺎﺕ ﻣﻲﺩﻫﺪ‪ ،‬ﺑﻪ‬
‫ﮔﺬﺷﺖ ﺯﻣﺎﻧﻬﺎ ﻛﻬﻨﻪ ﻧﺸﻮﺩ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺍﻳﻦ ﺯﻣﺎﻥ ﻭ ﺁﻥ ﺯﻣﺎﻥ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﻗﺮﺁﻥ ﺑﺮﺍﻱ‬
‫ﻫﺮ ﺍﻧﺴﺎﻧﻲ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﻭ ﺣﺠ‪‬ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ‪.‬‬

‫‪ -12‬ﻗﺮﺁﻥ ﺍﻣﺎﻡ ﻫﺮ ﻣﺴﻠﻤﺎﻥ ﻭ ﭘﺮﭼﻢ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‬

 ‫‪49‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﺭﻛﻠﻤﺎﺕ ﻭ ﺧﻄﺒﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺳﺎﻳﺮ ﺃﺋﻤﻪ‪ ‬ﺩﺭ ﻓﺼﻞ ﺳﺎﺑﻖ ﺫﻛﺮ ﺷﺪ ﻛﻪ ﻗﺮﺁﻥ‬
‫ﺑﺮﺍﻱ ﻫﻤﻪ ﺣﺘّﻲ ﺑﺮﺍﻱ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺃﺋﻤﺔ ﻫﺪﻱ‪ ‬ﺍﻣﺎﻡ ﻭ ﻣﻘﺘﺪﺍ ﻭ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺩﻻﺋﻞ ﻭ ﻛﻠﻤﺎﺗﻲ ﺫﻛﺮ ﻣﻲﺷﻮﺩ‪:‬‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ ‪ 17‬ﺗﻮﺭﺍﺕ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ ﻧﺎﻣﻴﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪             ‬‬

‫‪   ‬‬

‫»ﺁﻳﺎ ﺁﻧﻜﻪ ﺑﺮ ﺩﻟﻴﻞ ﺭﻭﺷﻨﻲ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﺎﺷﺪ )ﻳﻌﻨﻲ ﻗﺮﺁﻧﻲ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﺎﺷﺪ(‬
‫ﻭ ﺑﺎ ﺍﺿﺎﻓﻪ ﺩﺭ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﺷﺎﻫﺪﻱ ﺍﺯ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﭘﻴﺶ ﻛﺘﺎﺏ ﻣﻮﺳﻲ‬
‫ﻳﻌﻨﻲ ﺗﻮﺭﺍﺕ ﺍﻣﺎﻡ ﻭ ﺭﺣﻤﺖ ﺑﻮﺩ«‪.‬‬
‫ﺧﺪﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻮﺭﺍﺕ ﺭﺍ ﺍﻣﺎﻡ ﻭ ﺭﺣﻤﺖﺧﻮﺍﻧﺪﻩ ﺟﺎﺋﻴﻜﻪ ﺗﻮﺭﺍﺕ ﺍﻣﺎﻡ ﻭ ﺭﺣﻤﺖ ﺑﺎﺷﺪ‪،‬‬
‫ﺑﻪ ﻃﺮﻳﻖ ﺃﻭﻟﻲ ﻗﺮﺁﻥ ﺍﻣﺎﻡ ﻭ ﺭﺣﻤﺖ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻣﻜﺮّﺭ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﺍﻧﻌﺎﻡ‪(106 :‬‬ ‫‪       ‬‬
‫ﻭ ﺩﺭ ﺍﺣﺰﺍﺏ ﺁﻳﺔ ‪ 2‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪       ‬‬
‫ﻭ ﺩﺭ ﺍﻋﺮﺍﻑ ﺁﻳﺔ ‪ 203‬ﻓﺮﻣﻮﺩ‪:‬‬
‫‪    ‬‬
‫‪      ‬‬

‫»ﺑﮕﻮ ﻓﻘﻂ ﻣﻦ ﺍﺯ ﺁﻧﭽﻪ ﺍﺯ ﻃﺮﻑ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺑﻤﻦ ﻭﺣﻲ ﻣﻲﺷﻮﺩ ﭘﻴﺮﻭﻱ ﻣﻲﻛﻨﻢ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺯﺧﺮﻑ ﺁﻳﺔ ‪ 43‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫»ﭼﻨﮓ ﺑﺰﻥ ﺑﻪ ﺁﻧﭽﻪ ﺑﻪ ﺗﻮ ﻭﺣﻲ ﻣﻲﺷﻮﺩ«‪.‬‬
‫ﭘﺲ ﭼﻮﻥ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭﺍﺟﺐ ﺷﺪﻩ ﭘﻴﺮﻭ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻳﻘﻴﻨﺎً ﺑﻪ ﺣﻜﻢ ﺁﻳﺔ‪:‬‬
‫)اﻷﺣﺰاب‪ :‬ﻣﻦ اﻵﻳﺔ‪(۲۱‬‬ ‫*ﻟَﻘَﺪ‪ ‬ﻛَﺎﻥَ ﻟَﻜُﻢ‪ ‬ﻓ‪‬ﻲ ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪ‪ ‬ﺃُﺳ‪‬ﻮ‪‬ﺓٌ ﺣ‪‬ﺴ‪‬ﻨَﺔٌ&‬
 ‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪50‬‬

‫ﺑﺮ ﺗﻤﺎﻡ ﺍﻣﺎﻣﺎﻥ‪ ‬ﻭ ﺳﺎﻳﺮ ﺍﻓﺮﺍﺩ ﺃﻣ‪‬ﺖ ﻭﺍﺟﺐ ﺍﺳﺖ ﭘﻴﺮﻭ ﻗﺮﺁﻥ ﺑﺎﺷﻨﺪ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺣﻖّ‬
‫ﺗﻌﺎﻟﻲ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺑﺮ ﻋﻤﻮﻡ ﻣﺴﻠﻤﻴﻦ ﻭﺍﺟﺐ ﻓﺮﻣﻮﺩﻩ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﺭﺍ ﻭ ﺩﺭ ﺁﻳﺔ ‪3‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)اﻋﺮاف‪(۳ :‬‬ ‫‪       ‬‬
‫»ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺷﻤﺎ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ«‪.‬‬
‫ﺍﮔﺮﭼﻪ ﺩﺭ ﻓﺼﻮﻝ ﺳﺎﺑﻖ ﺍﺯ ﻛﻠﻤﺎﺕ ﻋﻠﻲ‪ ‬ﻭ ﺳﺎﻳﺮ ﺍﺋﻤ‪‬ﻪ‪ ‬ﺑﺴﻴﺎﺭ ﻧﻘﻞ ﻛﺮﺩﻳﻢ ﻛﻪ‬
‫ﺻﺮﻳﺤﺎً ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻗﺮﺁﻥ ﺇﻣﺎﻡ ﻭ ﻣﻘﺘﺪﺍﻱ ﻫﻤﻪ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺍﻛﻨﻮﻥ ﻣﻲﮔﻮﺋﻴﻢ ﺣﻀﺮﺕ ﻋﻠﻲ‪‬‬
‫ﺩﺭ ﺻﺤﻴﻔﺔ ﻋﻠﻮﻳﻪ ﺩﺭ ﺩﻋﺎﻱ ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﺍﻟﺼ‪‬ﻼﻩ ﻋﺮﺽ ﻣﻲﻛﻨﺪ‪» :‬أن رﺳﻮﻟﮏ ﻣﺤﻤﺪاص‬
‫ﻧﺒﻴﯽ و أن اﻟﺪﻳﻦ اﻟﺬی ﺷﺮﻋﺖ ﻟﻪ دﻳﻨﯽ و أن اﻟﮑﺘﺎب اﻟﺬی أﻧﺰل إﻟﻴﻪ إﻣﺎﻣﯽ«‪ ،‬ﻳﻌﻨﻲ‪:‬‬
‫»ﺧﺪﺍﻳﺎ ﻣﻦ ﺷﻬﺎﺩﺕ ﻣﻲﺩﻫﻢ ﻛﻪ ﭘﻴﻐﻤﺒﺮﺕ ﻣﺤﻤ‪‬ﺪص ﭘﻴﻐﻤﺒﺮ ﻣﻦ ﺍﺳﺖ ﻭ ﻣﺤﻘﻘﺎ ﺁﻥ ﺩﻳﻨﻲ‬
‫ﻛﻪ ﺑﺮﺍﻱ ﺍﻭ ﺗﺸﺮﻳﻊ ﻛﺮﺩﻱ ﺩﻳﻦ ﻣﻦ ﺍﺳﺖ ﻭ ﻣﺤﻘّﻘﺎ ﺁﻥ ﻛﺘﺎﺑﻲ ﻛﻪ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻱ ﺇﻣﺎﻡ‬
‫ﻣﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺎﺿﺎﻓﻪ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺧﻄﺒﺔ ‪ 180‬ﻭ ﺳﺎﻳﺮ ﺧﻄﺐ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ؛‬
‫ﻗﺮﺁﻥ ﺣﺠ‪‬ﺖ ﺍﷲ ﻋﻠﻲ ﺧﻠﻘﻪ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﺧﻠﻖ ﺣﺠ‪‬ﺖ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﻭ ﺧﻮﺩ ﺍﻭ ﺍﺯ ﺍﻳﻦ‬
‫ﺣﺠ‪‬ﺖ ﭘﻴﺮﻭﻱ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﻟﺸّﻴﻌﻪ ﺑﺎﺏ ﺳﻮ‪‬ﻡ ﺍﺯ أﺑﻮاب اﻟﻘﺮاءة ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬أﻻ أﺧﺒﺮﮐﻢ ﺑﺎﻟﻔﻘﻴﻪ ﺣﻘﺎ ﻣﻦ ﻟﻢ ﻳﺘﺮک اﻟﻘﺮآن رﻏﺒﺔ ﻋﻨﻪ إﻟﯽ ﻏﻴﺮﻩ«‪.‬‬
‫ﻳﻌﻨﻲ ﺁﻳﺎ ﺧﺒﺮﺩﻫﻢ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻓﻘﻴﻪ ﺣﻘﻴﻘﻲ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺭﻫﺎ ﻧﻜﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﺯ‬
‫ﺁﻥ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﻭ ﺑﻪ ﻏﻴﺮ ﻗﺮﺁﻥ ﺗﻮﺟ‪‬ﻪ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﭘﺲ ﭼﻨﺎﻧﻜﻪ ﺫﻛﺮ ﺷﺪ ﺁﻥ ﺣﻀﺮﺕ‪ ‬ﻗﺮﺁﻥ ﺭﺍ ﻫﻢ ﺇﻣﺎﻡ ﻭ ﻫﻢ ﺣﺠ‪‬ﺖ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺧﻮﺩ‬
‫ﻣﺘﺪ‪‬ﻳﻦ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺍﺣﻜﺎﻡ ﻭ ﺁﻳﺎﺕ ﺁﻥ ﺑﻮﺩﻩ‪ ،‬ﭼﮕﻮﻧﻪ ﻋﺪ‪‬ﻩﺍﻱ ﺍﺯ ﻋﻮﺍﻡ ﺧﻮﺩ ﺭﺍ ﭘﻴﺮﻭ ﻋﻠﻲ‪‬‬
‫ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮ ﻭ ﺑﻠﻜﻪ ﺑﻪ ﺁﻥ ﺗﻮﻫﻴﻦ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﻛﺎﻓﻲ ﻧﻴﺴﺖ‪،‬‬
‫ﺁﻥ ﻭﻗﺖ ﻫﻤﺎﻥ ﻋﻮﺍﻡ ﭼﻮﻥ ﺑﺨﻮﺍﻫﻨﺪ ﺍﺛﺒﺎﺕ ﺍﻣﺎﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﻛﻨﻨﺪ ﺑﻪ ﻗﺮﺁﻥ ﭼﻨﮓ‬
‫ﻣﻲﺯﻧﻨﺪ‪ ،‬ﺁﻳﺎﺗﻲ ﺭﺍ ﺑﻪ ﻣﻴﻞ ﺧﻮﺩ ﺗﺄﻭﻳﻞ ﺑﺎﻣﺎﻣﺖ ﻣﻲﻛﻨﻨﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺗﺄﻭﻳﻞ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻏﻴﺮ‬
‫ﺧﺪﺍ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﺤﺚ ﺗﺄﻭﻳﻞ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺣﺎﻝ ﺑﺎﻳﺪﮔﻔﺖ ﺩﻭﺳﺖ ﺍﺩ‪‬ﻋﺎﺋﻲ‬
‫ﻋﻠﻲ‪ ‬ﻛﻪ ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮ ﻭ ﺑﺮﺧﻼﻑ ﺁﻳﺎﺕ ﺁﻥ ﺭﻓﺘﺎﺭ ﻭ ﻋﻘﺎﺋﺪﻱ ﺩﺍﺭﺩ ﻗﻄﻌﺎً ﺩﺷﻤﻦ‬
 ‫‪51‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻋﻠﻲ‪ ‬ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﭘﻴﻐﻤﺒﺮﻱ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻛﺘﺎﺑﻲ ﺁﻭﺭﺩ ﻭ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺫﻛﺮ ﺷﺪﻩ ﺑﺎﺷﺪ‬
‫ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻫﺮ ﭼﻴﺰﻱ ﺑﻴﺎﻥ ﺷﺪﻩ ﻭ ﺑﺮﺍﻱ ﺭﺳﺎﻟﺖ ﻣﻦ ﻭ ﺗﻜﺎﻟﻴﻒ ﺃﻣ‪‬ﺘﻢ ﻛﺎﻓﻲ ﺍﺳﺖ‪،‬‬
‫ﺳﭙﺲ ﺑﻌﺪ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﻋﺪﻩﺍﻱ ﺑﻴﺎﻳﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﺮﺍﻱ ﺃﻣ‪‬ﺘﺶ ﻛﺎﻓﻲ ﻧﻴﺴﺖ‪ ،‬ﺁﻳﺎ‬
‫ﻣﻲﺗﻮﺍﻥ ﺁﻧﺎﻥ ﺭﺍ ﭘﻴﺮﻭ ﺍﻭ ﺷﻤﺮﺩ؟‬
‫ﻻ واﷲ‪ ،‬ﭼﮕﻮﻧﻪ ﺩﺭﺻﺪﺭ ﺍﺳﻼﻡ ﻛﻪ ﻫﻴﭻ ﻛﺘﺎﺑﻲ ﻧﺒﻮﺩ ﺟﺰ ﻗﺮﺁﻥ‪ ،‬ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ ﻭ ﺣﺠﺒﺖ‬
‫ﺧﺪﺍ ﻭ ﺑﺮﺍﻱ ﺧﻮﺩ ﻛﺎﻓﻲ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺗﺮﻗّﻲ ﻧﻤﻮﺩﻩ ﻭ ﺑﺮ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺁﻥ‬
‫ﺭﻭﺯ ﻣﺴﻠّﻂ ﺷﺪﻧﺪ‪ ،‬ﻭﻟﻲ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻫﺰﺍﺭ ﻛﺘﺎﺏ ﺩﻳﻨﻲ ﭘﻴﺪﺍ ﺷﺪ ﻣﺴﻠﻤﻴﻦ ﺭﻭﺯ ﺑﺮﻭﺯ ﺩﺭ‬
‫ﺍﻧﺤﻄﺎﻁ ﻭ ﭘﺴﺘﻲ ﻭ ﺫﻟّﺖ ﺧﺮﺍﻓﺎﺕ ﻓﺮﻭ ﻣﻲﺭﻭﻧﺪ‪ .‬ﺁﻳﺎ ﻣﻲﺗﻮﺍﻥ ﻋﻠّﺘﻲ ﭘﻴﺪﺍ ﻛﺮﺩ ﺟﺰ ﺩﻭﺭﻱ ﺍﺯ‬
‫ﻗﺮﺁﻥ؟ ﭘﺲ ﻣﺴﻠﻤﻴﻦ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺗﺮﻗّﻲ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻋﺰّﺕ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺑﺮﺳﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺗﻤﺎﻣﺎً‬
‫ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻣﺘﻦ ﻗﺮﺁﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﺇﻟّﺎ ﺭﻭﺯ ﺑﺮﻭﺯ ﺟﻬﻞ ﻭ ﭘﺮﺍﻛﻨﺪﮔﻲ ﻭ ﺑﻴﭽﺎﺭﮔﻲ ﺍﻳﺸﺎﻥ ﺍﻓﺰﻭﻥ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺁﻳﺎ ﻛﻠﻤﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﺩﺭ ﻓﺼﻞ ﺳﺎﺑﻖ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﺟﻌﻠﻪ أﻣﺎﻣﻪ ﻗﺎدﻩ‬
‫إﻟﯽ اﻟﺠﻨﺔ«‪ ،‬ﻭ ﺧﻄﺒﺎﺕ ﺩﻳﮕﺮ ﺑﺮﺍﻱ ﺑﻴﺪﺍﺭﻱ ﻣﺮﺩﻡ ﻣﺎ ﻛﺎﻓﻲ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺑﻪ ﺧﻄﺒﺔ ‪ 145‬ﻭ‬
‫‪ 198‬ﻛﻪ ﺣﻀﺮﺕ ﺃﻣﻴﺮ‪ ‬ﺻﺮﻳﺤﺎً ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻗﺮﺁﻥ ﺇﻣﺎﻡ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﺍﻋﺘﻨﺎ ﻛﺮﺩ؟‬
‫ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺁﻳﺔ ‪ 170‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪         ‬‬

‫‪ ‬‬
‫»ﺁﻧﺎﻧﻜﻪ ﺑﻜﺘﺎﺏ ﺇﻟﻬﻲ ﺗﻤﺴ‪‬ﻚ ﺟﻮﻳﻨﺪ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﻪ ﭘﺎﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺎ ﺿﺎﻳﻊ‬
‫ﻧﻤﻲﮔﺬﺍﺭﻳﻢ ﺃﺟﺮ ﺍﺻﻼﺡ ﻛﻨﻨﺪﮔﺎﻥ ﺭﺍ«‪.‬‬
‫ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎﻳﺪ ﻣﺴﻠﻤﻴﻦ ﺑﻪ ﻛﺘﺎﺏ ﺇﻟﻬﻲ ﺗﻤﺴ‪‬ﻚ ﺟﻮﻳﻨﺪ ﺗﺎ ﺍﻣﻮﺭ ﺩﻳﻦ ﻭ ﺩﻧﻴﺎﻳﺸﺎﻥ‬
‫ﺗﻨﻈﻴﻢ ﺷﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﻫﻤﻪ ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎﻡ ﺧﻮﺩ ﺑﺪﺍﻧﻨﺪ ﻭ ﺁﻳﺎﺕ ﺁﻧﺮﺍ ﺑﻔﻬﻤﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ‬
‫ﻣﺠﻬ‪‬ﺰ ﺳﺎﺯﻧﺪ ﺗﺎ ﻧﺠﺎﺕ ﻳﺎﺑﻨﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺑﻌﻀﻲ ﺍﺯ ﺍﻓﺮﺍﺩ ﻛﻪ ﺍﺻﻼﺡ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺧﻮﺍﺳﺘﻪ ﻭ‬
‫ﺑﻪ ﺍﺻﻼﺡ ﺧﻮﺩ ﻧﭙﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻧﺒﺎﺷﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﻣﺎﻡ ﻭ ﻣﺼﻠﺤﻲ ﺑﻴﺎﻳﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﭘﻴﺮﻭﻱ‬
‫ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﺩﻋﻮﺕ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺑﺮﺧﻮﺩ ﺍﻭ ﻧﻴﺰ ﻭﺍﺟﺐ ﺍﺳﺖ ﺍﺯ ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﭘﻴﺮﻭﻱ‬
‫ﻛﻨﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺭﻭﺍﻳﺘﻲ ﺍﺯ ﺣﻀﺮﺕ ﻋﺴﻜﺮﻱ‪ ‬ﻭﺍﺭﺩ ﺷﺪﻩ ﺩﺭ ﻣﻘﺪﻣﺔ ﺍﻭﻝ ﺗﻔﺴﻴﺮ ﺻﺎﻓﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪52‬‬

‫ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻗﺎل رﺳﻮل اﷲص‪ :‬إن ﻫﺬا اﻟﻘﺮآن ﻫﻮ اﻟﻨﻮر اﻟﻤﺒﻴﻦ‪ ،‬و اﻟﺤﺒﻞ اﻟﻤﺘﻴﻦ‪ ،‬و‬
‫اﻟﻌﺮوة اﻟﻮﺛﻘﯽ‪ ،‬و اﻟﺪرﺟﺔ اﻟﻌﻠﻴﺎ‪ ،‬و اﻟﺸﻔﺎء اﻷﺷﻔﯽ‪ ،‬و اﻟﻔﻀﻴﻠﺔ اﻟﮑﺒﺮی‪ ،‬و اﻟﺴﻌﺎدة اﻟﻌﻈﻤﯽ‪،‬‬
‫ﻣﻦ اﺳﺘﻀﺎء ﺑﻪ ﻧﻮرﻩ اﷲ‪ ،‬و ﻣﻦ ﻋﻘﺪ ﺑﻪ أﻣﻮرﻩ ﻋﺼﻤﻪ اﷲ‪ ،‬و ﻣﻦ ﺗﻤﺴﮏ ﺑﻪ أﻧﻘﺬﻩ اﷲ‪ ،‬و ﻣﻦ‬
‫ﻟﻢ ﻳﻔﺎرق أﺣﮑﺎﻣﻪ رﻓﻌﻪ اﷲ‪ ،‬و ﻣﻦ اﺳﺘﺸﻔﯽ ﺑﻪ ﺷﻔﺎﻩ اﷲ‪ ،‬و ﻣﻦ آﺛﺮ ﻋﻠﯽ ﻣﺎﺳﻮاﻩ ﻫﺪاﻩ اﷲ‪،‬‬
‫و ﻣﻦ ﻃﻠﺐ اﻟﻬﺪی ﻓﯽ ﻏﻴﺮﻩ أﺿﻠﻪ اﷲ‪ ،‬و ﻣﻦ ﺟﻌﻠﻪ ﺷﻌﺎرﻩ و دﺛﺎرﻩ أﺳﻌﺪﻩ اﷲ و ﻣﻦ ﺟﻌﻠﻪ‬
‫اﻣﺎﻣﻪ اﻟﺬی ﻳﻘﺘﺪی ﺑﻪ و ﻣﻌﻮﻟﻪ اﻟﺬی ﻳﻨﺘﻬﯽ إﻟﻴﻪ أداﻩ اﷲ إﻟﯽ ﺟﻨﺎت اﻟﻨﻌﻴﻢ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﻣﺤﻘّﻘﺎً ﺍﻳﻦ ﻗﺮﺁﻥ ﻫﻤﺎﻥ ﻧﻮﺭ ﺭﻭﺷﻦ‪ ،‬ﻭ ﺭﻳﺴﻤﺎﻥ ﻣﺘﻘﻦ ﻭ ﻃﻨﺎﺏ ﻣﺤﻜﻢ‪ ،‬ﻭ‬
‫ﺩﺭﺟﺔ ﺑﺎﻻ‪ ،‬ﻭ ﺷﻔﺎء ﺑﻬﺘﺮ‪ ،‬ﻭ ﻓﻀﻴﻠﺖ ﺑﺰﺭﮔﺘﺮ‪ ،‬ﻭ ﺳﻌﺎﺩﺕ ﻋﻈﻴﻢﺗﺮ ﺍﺳﺖ‪ ،‬ﻛﺴﻴﻜﻪ ﺑﻪ ﻧﻮﺭ ﺍﻭ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‪ ،‬ﻭ ﻛﺴﻴﻜﻪ ﺑﻪ ﺁﻥ ﭼﻨﮓ ﺯﻧﺪ ﺧﺪﺍ ﻧﺠﺎﺗﺶ ﺩﻫﺪ‪ ،‬ﺁﻧﻜﻪ ﺍﺯ‬
‫ﺍﺣﻜﺎﻡ ﺍﻭ ﺟﺪﺍ ﻧﮕﺮﺩﺩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺎ ﺑﺎﻻ ﺑﺮﺩ‪ ،‬ﻭ ﺁﻧﻜﻬﺎﺯ ﺁﻥ ﺷﻔﺎﺟﻮﻳﺪ ﺧﺪﺍﻳﺶ ﺷﻔﺎ ﺩﻫﺪ‪ ،‬ﻭ‬
‫ﺁﻧﻜﻪ ﻗﺮﺁﻧﺮﺍ ﺑﺮ ﻏﻴﺮ ﻗﺮﺁﻥ ﺗﺮﺟﻴﺢ ﺩﻫﺪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻫﺪﺍﻳﺖ ﺭﺍ ﺩﺭ‬
‫ﻏﻴﺮ ﺁﻥ ﺟﻮﻳﺪ ﺧﺪﺍ ﺑﻪ ﮔﻤﺮﺍﻫﻴﺶ ﻭﺍﮔﺬﺍﺭﺩ‪ ،‬ﻭ ﻛﺴﻴﻜﻪ ﻗﺮﺁﻥ ﺭﺍ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺧﻮﺩ ﻗﺮﺍﺭ‬
‫ﺩﻫﺪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻧﻴﻚ ﺑﺨﺖ ﻛﻨﺪ‪ ،‬ﻭ ﻛﺴﻴﻜﻪ ﺁﻧﺮﺍ ﺇﻣﺎﻡ ﻭ ﭘﻴﺸﻮﺍﻱ ﺧﻮﺩ ﻛﻨﺪ ﻛﻪ ﻣﻘﺘﺪﺍ ﻭ‬
‫ﻣﺮﺟﻊ ﺍﻭ ﺑﺎﺷﺪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺑﻬﺸﺘﻬﺎﻱ ﻧﻌﻤﺖ ﺧﻮﺩ ﺑﻜﺸﺎﻧﺪ‪ .‬ﻭﺣﻀﺮﺕ ﺃﻣﻴﺮ‪ ‬ﺩﺭ‬
‫ﺧﻄﺒﺔ ‪ 98‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬و ﻧﺸﻬﺪ أن ﻻ إﻟﻪ ﻏﻴﺮﻩ‪ ،‬و أن ﻣﺤﻤﺪ ﻋﺒﺪﻩ و رﺳﻮﻟﻪ‪،‬‬
‫أرﺳﻠﻪ ﺑﺄﻣﺮﻩ ﺻﺎدﻋﺎ‪ ،‬و ﺑﺬﮐﺮﻩ ﻧﺎﻃﻘﺎ ﻓﺄدی أﻣﻴﻨﺎ‪ ،‬و ﻣﻀﯽ رﺷﻴﺪا‪ ،‬و ﺧﻠﻒ ﻓﻴﻨﺎ راﻳﺔ اﻟﺤﻖ‪،‬‬
‫ﻣﻦ ﺗﻘﺪﻣﻬﺎ ﻣﺮق‪ ،‬و ﻣﻦ ﺗﺨﻠﻒ ﻋﻨﻬﺎ زﻫﻖ‪ ،‬و ﻣﻦ ﻟﺰﻣﻬﺎ ﻟﺤﻖ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﻣﺎ ﮔﻮﺍﻫﻴﻢ ﻛﻪ‬
‫ﺑﺮﺁﻭﺭﺩﻧﺪﺓ ﺣﺎﺟﺘﻲ ﻏﻴﺮ ﺧﺪﺍ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﺤﻤ‪‬ﺪص ﺑﻨﺪﺓ ﺍﻭ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺍﺳﺖ‪ ،‬ﺍﻭ ﺭﺍ ﺑﻪ ﺃﻣﺮ‬
‫ﺧﻮﺩ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺁﺷﻜﺎﺭ ﻛﻨﺪ ﻭ ﺑﻪ ﻳﺎﺩ ﺍﻭ ﻧﻄﻖ ﻛﻨﺪ‪ ،‬ﭘﺲ ﻭﻇﻴﻔﺔ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻣﺎﻧﺖ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪،‬‬
‫ﻭ ﺩﺭ ﺣﺎﻝ ﻛﻤﺎﻝ ﺭﻓﺖ‪ ،‬ﻭ ﮔﺬﺍﺷﺖ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎ ﭘﺮﭼﻢ ﺣﻖّ )ﻗﺮﺁﻥ( ﺭﺍ‪ ،‬ﻫﺮ ﻛﺲ ﺑﺮ ﻗﺮﺁﻥ‬
‫ﺗﻘﺪ‪‬ﻡ ﺟﻮﻳﺪ ﺍﺯ ﺩﻳﻦ ﺧﺎﺭﺝ ﺷﺪﻩ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺍﺯ ﺁﻥ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻫﻼﻙ ﺷﺪﻩ‪ ،‬ﻭ ﻫﺮ ﻛﺲ‬
‫ﻻﺯﻡ ﺁﻥ ﺑﺎﺷﺪ ﺑﻪ ﻣﻘﺼﺪ ﺭﺳﺪ‪.‬‬
 ‫‪53‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭ ﻛﺘﺎﺏ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺑﺎﺏ ‪ 27‬ﻗﺮﺍﺋﺔ ﺍﻟﻘﺮﺁﻥ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ‪ ‬ﻛﻪ‪» :‬ﮐﺎن‬
‫ﮐﻼﻣﻪ ﮐﻠﻪ و ﺟﻮاﺑﻪ و ﺗﻤﺜﻠﻪ إﻧﺘﺰاﻋﺎت ﻣﻦ اﻟﻘﺮآن«‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻋﺎﺩﺕ ﺣﻀﺮﺕ ﺭﺿﺎ‪ ‬ﭼﻨﻴﻦ‬
‫ﺑﻮﺩ ﻛﻪ ﺳﺨﻦ ﺍﻭ ﻭ ﺟﻮﺍﺏ ﺍﻭ ﻭ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻭ ﺩﺭ ﻣﻄﺎﻟﺐ‪ ،‬ﺟﻤﻼﺗﻲ ﺍﺯ ﻗﺮﺁﻥ ﺑﻮﺩ‪.‬‬
‫ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﻛﻠﻤﺎﺕ ﺍﻳﺸﺎﻥ ﺑﺎﺯ ﺍﮔﺮ ﻣﺮﺩﻡ ﺍﺯ ﺧﻮﺍﺏ ﻏﻔﻠﺖ ﻭ ﺟﻬﻞ ﺑﻴﺪﺍﺭ ﻧﺸﻮﻧﺪ ﺩﻳﮕﺮ‬
‫ﻛﺴﻲ ﺟﺰ ﺧﻮﺩﺷﺎﻥ ﻣﺴﺌﻮﻝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫‪ -13‬ﻗﺮﺁﻥ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺩﺍﻓﻊ ﮔﻤﺮﺍﻫﻲ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ‬

‫ﻣﺴﻠﻤﻴﻦ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪ ﻋﺰّﺕ ﻭ ﺑﺮﺗﺮﻱ ﻭ ﺩﻭﻟﺖ ﺣﻘّﺔ ﺍﺯ ﺩﺳﺖ ﺭﻓﺘﺔ ﺧﻮﺩ ﺑﺮﺳﻨﺪ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﺧﻮﺩ ﺭﺍ ﺣﻞّ ﻛﻨﻨﺪ ﻭ ﺣﻞّ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻳﺸﺎﻥ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺎ ﻣﺮﺍﺟﻌﺔ ﺑﻪ‬
‫ﻗﺮﺁﻥ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻗﺮﺁﻥ ﺭﺍ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﺁﻧﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﻭ ﻓﺮﻕ ﻣﺴﻠﻤﻴﻦ ﺗﻤﺎﻣﺎً ﻗﺮﺁﻥ‬
‫ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﺰﺑﺎﻥ ﺑﺎﺷﺪ‪» ،‬ﺍﮔﺮ ﻛﺴﻲ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺳﺨﻦ ﺧﺪﺍ ﺭﺍ‬
‫ﺑﭙﺬﻳﺮﺩ ﻭ ﺑﺮﺍﻱ ﺭﻓﻊ ﺍﺧﺘﻼﻑ ﻭ ﺩﻓﻊ ﻋﺪﺍﻭﺕ ﺭﺟﻮﻉ ﺑﻪ ﻗﺮﺁﻥ ﻛﻨﺪ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﻧﺤﻞ ﺁﻳﺔ ‪64‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪            ‬‬

‫‪   ‬‬

‫»ﻣﺎ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻳﻢ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻣﮕﺮ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺑﻴﺎﻥ ﻛﻨﻲ ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ‬
‫ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺖ ﻭ ﺭﺣﻤﺖ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﺎ ﺍﻳﻤﺎﻥ«‪.‬‬
‫ﭘﺲ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡص ﺑﻪ ﺗﻮﺳ‪‬ﻂ ﻗﺮﺁﻥ ﺭﻓﻊ ﺍﺧﺘﻼﻑ ﻣﻲﻛﺮﺩﻩ‪ ،‬ﭘﺲ ﻣﺮﺟﻊ ﺣﻞّ‬
‫ﺍﺧﺘﻼﻑ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻓﺮﻕ ﺍﺳﻼﻣﻲ ﻫﺮ ﻓﺮﻗﻪ ﺑﻨﻔﻊ ﺧﻮﺩ ﺍﺧﺒﺎﺭﻱ ﺩﺍﺭﻧﺪ ﻛﻪ ﻣﺮﺟﻊ‬
‫ﺍﻳﺸﺎﻥ ﻫﻤﺎﻥ ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺧﺒﺎﺭ ﺍﺧﺘﻼﻑ ﻭ ﺷﻘﺎﻕ ﻭ ﻧﻔﺎﻕ ﻭ ﻋﺪﺍﻭﺕ ﺭﺍ ﺩﺍﻣﻦ ﻣﻲﺯﻧﺪ‬
‫ﻭ ﺯﻳﺎﺩ ﻣﻲﮔﺮﺩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﺎ ﺍﻣﺎﻡ‪ ‬ﺑﺎﻳﺪ ﺭﻓﻊ ﺍﺧﺘﻼﻑ‬
‫ﻛﻨﻨﺪ‪ ،‬ﺟﻮﺍﺏ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ؛ ﺍﻭ‪‬ﻻً‪ :‬ﺭﺳﻮﻝص ﻭ ﺍﻣﺎﻡ‪ ‬ﻫﺮ ﺩﻭ ﺗﺎﺑﻊ ﻗﺮﺁﻧﻨﺪ‪ ،‬ﻭ ﺧﺪﺍ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ .‬ﺛﺎﻧﻴﺎً‪ :‬ﺯﻣﺎﻥ ﻣﺎ ﻧﻪ ﺭﺳﻮﻟﻲ ﻭ ﻧﻪ ﺍﻣﺎﻣﻲ ﺣﺎﺿﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪54‬‬

‫ﺻﺮﻳﺤﺎً ﻫﻴﭻ ﻛﺲ ﻭ ﻫﻴﭻ ﭼﻴﺰ ﺭﺍ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺟﺰ ﻗﺮﺁﻥ ﺭﺍ‪ ،‬ﻭ ﺩﺭ ﺁﻳﺔ ‪213‬‬
‫ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩ‪:‬‬

‫‪          ‬‬

‫‪           ‬‬

‫‪           ‬‬
‫»ﻣﺮﺩﻡ ﻳﻚ ﺃﻣ‪‬ﺖ ﺑﻮﺩﻩﺍﻧﺪ )ﻭ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪ 19‬ﻓﺮﻣﻮﺩﻩ ﭘﺲ ﺍﺯﻭﺣﺪﺕ‬
‫ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ‪ ،‬ﺭﻭﻱ ﻫﻮﻱ ﻭ ﻫﻮﺱ( ﭘﺲ ﺧﺪﺍ ﭘﻴﻐﻤﺒﺮﺍﻧﺮﺍ ﺑﺮﺍﻱ ﺑﺸﺎﺭﺕ ﻭ ﺍﻧﺬﺍﺭ‬
‫ﻓﺮﺳﺘﺎﺩ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﻃﺒﻖ ﻭﺍﻗﻊ ﻛﺘﺎﺏ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺁﻥ ﻛﺘﺎﺏ ﺣﻜﻢ ﻛﻨﺪ ﺑﻴﻦ ﻣﺮﺩﻡ ﺩﺭ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻥ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺍﺧﺘﻼﻑ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﻧﻜﺮﺩﻧﺪ ﻣﮕﺮ ﻛﺴﺎﻧﻴﻜﻪ ﻛﺘﺎﺏ‬
‫ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺁﻣﺪ ﺑﺮﺍﻱ ﺳﺘﻢ ﺑﻴﻦ‬
‫ﺧﻮﺩﺷﺎﻥ ﺍﺧﺘﻼﻑ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻧﺪ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺣﻖّ ﺗﻌﺎﻟﻲ ﻗﺮﺁﻥ ﺭﺍ ﺣﺎﻛﻢ ﻭ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﻧﻤﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺿﻤﻴﺮ"ﻳﺤﻜﻢ" ﻛﻪ‬
‫ﻓﺎﻋﻞ ﺁﻥ ﺑﺎﺷﺪ ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻛﺘﺎﺏ ﻛﻪ ﻧﺰﺩﻳﻚﺗﺮﻳﻦ ﻣﺮﺟﻊ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ‪ ،‬ﻭ ﺑﻪ ﺍﻧﺒﻴﺎ‬
‫ﺑﺮﻧﻤﻲﮔﺮﺩﺩ‪ .‬ﺯﻳﺮﺍ ﺃﻧﺒﻴﺎء ﺟﻤﻊ ﻭﻟﻲ ﺿﻤﻴﺮ ﻣﻔﺮﺩ ﺍﺳﺖ‪ ،‬ﻭﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺃﻫﻞ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻣﻮﺟﺪ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻛﺴﻴﻜﻪ ﺧﻮﺩ ﻣﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺑﺎﺷﺪ‪ ،‬ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﻧﻤﻲﺷﻮﺩ‬
‫ﺑﺪﻟﻴﻞ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻣﺎ اﺧﺘﻠﻒ ﻓﻴﻪ إﻻ اﻟﺬﻳﻦ أوﺗﻮﻩ«‪ ،‬ﭘﺲ ﺑﻪ ﺧﻮﺩ ﻗﺮﺁﻥ ﺑﺎﻳﺪ ﺭﺟﻮﻉ ﺩﺍﺩﻩ‬
‫ﺷﻮﺩ ﻧﻪ ﺑﻪ ﺍﻫﻞ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺗﺮﺟﻤﺔ ﺁﻳﺎﺕ ﺑﻴﺎﻥ ﺷﺪ‪ .‬ﺣﻀﺮﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﻧﻴﺰ‬
‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺩﺭ ﻓﺼﻞ ‪ 21‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺳﺎﻳﺮ ﺃﺋﻤ‪‬ﻪ‪ ‬ﺍﺯ ﺍﻭﻻﺩﺵ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﺁﻳﺎ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﺓ ﺭﻭﻡ ﺁﻳﺔ ‪ 31‬ﻧﻔﺮﻣﻮﺩﻩ‪:‬‬

‫‪     *     ‬‬

‫)ﺭﻭﻡ‪(32-31 :‬‬ ‫‪       ‬‬

‫»ﻧﺒﺎﺷﻴﺪ ﺍﺯ ﻣﺸﺮﻛﻴﻦ‪ ،‬ﺁﻧﺎﻧﻜﻪ ﺗﻔﺮﻗﻪ ﺁﻭﺭﺩﻧﺪ ﺩﺭ ﺩﻳﻦ ﺧﻮﺩ ﻭ ﺷﻴﻌﻪ ﺷﻴﻌﻪ ﺷﺪﻧﺪ ﻭ ﻫﺮ‬
‫ﺩﺳﺘﻪ ﻭ ﺣﺰﺑﻲ ﺑﻪ ﺁﻧﭽﻪ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺧﻮﺷﻨﺪ«‪.‬‬
 ‫‪55‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺁﺭﻱ ﺍﻳﻦ ﺁﻳﻪ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻛﻪ ﺣﻖﱢ ﺗﻌﺎﻟﻲ ﺑﻴﺪﺍﺭ ﺑﺎﺵ ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﺯﺩﻩ ﻭ ﺩﺭ ﺣﺎﻝ ﺗﻔﺮﻗﻪ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺸﺮﻙ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﻭ ﻣﺎ ﻣﻲﺑﻴﻨﻴﻢ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻫﺮ ﺷﻴﻌﻪ ﻭ ﻫﺮ ﺩﺳﺘﻪ ﺑﻪ ﺷﻌﺎﺋﺮ ﻭ‬
‫ﻣﻄﺎﻟﺐ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻱ ﺧﻮﺩ ﺧﻮﺷﻨﺪ‪ ،‬ﻭﻟﻲ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺷﻌﺎﺋﺮ ﺍﺳﻼﻣﻲ ﺑﻲﺧﺒﺮﻧﺪ‪ .‬ﺩﺭ ﺳﻮﺭﺓ‬
‫ﺷﻮﺭﻱ ﺁﻳﺔ ‪ 13‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫»ﺩﻳﻦ ﺭﺍ ﺑﭙﺎ ﺩﺍﺭﻳﺪ ﻭ ﺩﺭ ﺁﻥ ﺗﻔﺮﻗﻪ ﻧﻴﻔﻜﻨﻴﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪ 105‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪           ‬‬
‫»ﻧﺒﺎﺷﻴﺪ ﻣﺎﻧﻨﺪ ﺁﻧﺎﻧﻜﻪ ﺍﻳﺠﺎﺩ ﺗﻔﺮﻗﻪ ﻛﺮﺩﻩ ﻭ ﺍﺧﺘﻼﻑ ﻧﻤﻮﺩﻧﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺁﻣﺪ«‪.‬‬
‫ﭘﺲ ﺁﻥ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻗﺮﺁﻥ ﺍﺳﺖ ﻧﻪ ﭼﻴﺰ ﺩﻳﮕﺮ‪ ،‬ﻭ ﺗﺎ‬
‫ﻣﺴﻠﻤﻴﻦ ﺭﺟﻮﻉ ﺑﻪ ﻗﺮﺁﻥ ﻧﻜﻨﻨﺪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺿﻼﻟﺖ ﻭ ﮔﻤﺮﺍﻫﻴﻨﺪ‪ ،‬ﻭﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﺃﺋﻤ‪‬ﻪ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻫﺮ ﻣﻄﻠﺐ ﺩﻳﻨﻲ ﺭﺍ ﺑﺎ ﻗﺮﺁﻥ ﺑﺴﻨﺠﻴﺪ‪ .‬ﻣﺎ ﻛﻪ ﻣﻲﮔﻮﺋﻴﻢ ﺑﻪ ﻗﺮﺁﻥ ﺭﺟﻮﻉ‬
‫ﻛﻨﻴﺪ ﻣﻘﺼﻮﺩ ﻣﺎ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻣﺠﺎﻟﺲِ ﻗﺮﺍﺋﺖ ﻭ ﺗﺠﻮﻳﺪ ﻭﻳﺎ ﻣﺠﺎﻟﺲ ﺑﺪﻋﺖ ﻓﺎﺗﺤﻪ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻳﺎ ﺳﺮ ﻗﺒﺮ ﻭ ﻳﺎ ﺩﺭ ﺿﺒﻂ ﺻﻮﺕﻫﺎ ﺑﺮﺍﻱ ﺧﻮﺷﻲ ﺻﻮﺕ ﺿﺒﻂ ﻛﻨﻨﺪ‪،‬‬
‫ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ ﻣﺎ ﻓﻬﻤﻴﺪﻥ ﻭ ﻋﻤﻞﻧﻤﻮﺩﻥ ﻭ ﺑﺎ ﺁﻳﺎﺕ ﺁﻥ ﺣﻞّ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺴﺖ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺇﻣﺎﻡ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ﺍﻛﺜﺮ ﻣﻠّﺖ ﺍﺯ ﺍﺳﻼﻡ ﺑﻲﺧﺒﺮ ﻭ ﻓﺮﻗﻪ ﻓﺮﻗﻪ ﺍﺯ ﺍﺳﻼﻡ ﺑﻴﺰﺍﺭﻧﺪ ﻭ‬
‫ﺑﻪ ﻛﻔﺮ ﻭ ﺑﻲﺩﻳﻨﻲ ﻫﺠﻮﻡ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺘﺪﻳ‪‬ﻨﻴﻦ ﻭ ﻣﻘﺪ‪‬ﺳﻴﻦ ﻣﺎ ﻏﺮﻕ ﺧﺮﺍﻓﺎﺕ ﻭ‬
‫ﻣﺒﻠّﻐﻴﻦ ﻣﺎ ﺍﻛﺜﺮﺍً ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﻣﺠﺎﻟﺲ ﺩﻳﻨﻲ ﻣﺎ ﻭ ﻣﺪﺍﺭﺱ ﻣﺎ ﻫﻤﻪ ﭼﻴﺰ ﺩﺍﺭﺩ ﺟﺰ‬
‫ﻗﺮﺁﻥ‪.‬‬
‫ﺩﺭ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪ 101‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪         ‬‬

‫»ﻭ ﭼﮕﻮﻧﻪ ﻛﺎﻓﺮ ﻣﻲﺷﻮﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺗﻼﻭﺕ ﻣﻲﺷﻮﺩ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪56‬‬

‫ﻳﻌﻨﻲ ﻣﻠّﺘﻲ ﻛﻪ ﻗﺮﺁﻥ ﺩﺍﺭﺩ‪ ،‬ﻧﺒﺎﻳﺪ ﻛﺎﻓﺮ ﺷﻮﺩ‪ ،‬ﭘﺲ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﺎﺟﻲ ﺍﺯ ﻛﻔﺮ ﻭ ﺗﻔﺮﻗﻪ‬
‫ﺍﺳﺖ‪.‬‬

‫ﻫﺮ ﮔﻤﺮﺍﻫﻲ ﺍﺯ ﺑﻲﺍﻃﻼﻋﻲ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ‬

‫ﺣﻖ ﺗﻌﺎﻟﻲ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺁﻳﺔ ‪ 146‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪             ‬‬

‫‪            ‬‬
‫»ﻭ ﺍﮔﺮ ﻫﺮ ﺁﻳﻪﺍﻱ ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﺑﻪ ﺁﻥ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻧﺪ ﻭ ﺍﮔﺮ ﺭﺍﻩ ﺭﺷﺪ ﻭ ﺳﻌﺎﺩﺕ ﺭﺍ ﺑﺒﻴﻨﻨﺪ‬
‫ﺑﺮﺍﻱ ﺧﻮﺩ ﺁﻧﺮﺍ ﺭﺍﻩ ﻧﻤﻲﮔﻴﺮﻧﺪ ﻭ ﺍﮔﺮ ﺭﺍﻩ ﺿﻼﻟﺖ ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﺁﻧﺮﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺭﺍﻩ‬
‫ﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﺍﻳﻦ ﮔﻤﺮﺍﻫﻲ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻳﺎﺕ ﻣﺎ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺁﻥ‬
‫ﻏﺎﻓﻠﻨﺪ«‪.‬‬
‫ﭘﺲ ﺧﺪﺍ ﮔﻤﺮﺍﻫﻲ ﺭﺍ ﺩﺭ ﺍﻋﺮﺍﺽ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﻏﻔﻠﺖ ﺍﺯ ﺁﻥ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﺯﻣﺎﻥ ﻣﺎ ﻫﺮ ﻓﺮﻗﻪ ﺍﺯ‬
‫ﻓﺮﻕ ﻣﺴﻠﻤﻴﻦ ﺑﻨﺎﻡ ﻣﺬﻫﺐ ﻭ ﺑﺰﺭﮔﺎﻥ ﻣﺬﻫﺐ‪ ،‬ﻗﺼ‪‬ﻪ ﻭ ﻣﻌﺠﺰﺍﺕ ﻭ ﺧﻮﺍﺑﻬﺎ ﻭ ﻛﺮﺍﻣﺎﺕ‬
‫ﺗﺮﺍﺷﻴﺪﻩ ﻭ ﻣﻌﺮﻓﺖ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﻭ ﻣﺬﻫﺐ ﺭﺍ ﻭﺍﺟﺐﺗﺮ ﺍﺯ ﺧﻮﺩ ﺩﻳﻦ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺍﺯ ﺍﺳﻼﻡ‬
‫ﺑﻲﺧﺒﺮ ﻭ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻥ ﻣﺪ‪‬ﺍﺣﻲ ﻭﻧﻮﺣﻪﺳﺮﺍﺋﻲ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﻣﻌﺮﻓﺖ ﻣﺘﺪﻳ‪‬ﻨﻴﻦ ﺭﺍ ﻛﺎﻓﻲ ﺍﺯ‬
‫ﺷﻨﺎﺧﺖ ﺩﻳﻦ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺑﻠﻜﻪ ﺍﺯ ﺧﻮﺩ ﺩﻳﻦ ﺑﻴﺰﺍﺭﻧﺪ‪ .‬ﭼﺮﺍ ﺍﻳﻦ ﻃﻮﺭ ﺷﺪﻩ‪ ،‬ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻣﺘﺪﻳ‪‬ﻦﺷﻨﺎﺳﻲ ﻏﻴﺮ ﺍﺯ ﺩﻳﻦﺷﻨﺎﺳﻲ ﺍﺳﺖ‪ ،‬ﻫﺰﺍﺭ‬
‫ﺳﺎﻝ ﺍﺳﺖ ﺑﺮ ﺳﺮ ﺧﻼﻓﺖ ﺍﻳﻦ ﻭ ﺁﻥ ﻧﺰﺍﻉ ﺩﺍﺭﻧﺪ‪ ،‬ﺃﻣ‪‬ﺎ ﺩﻳﻦ ﺍﻳﻦ ﻭ ﺁﻥ ﭼﻪ ﺑﻮﺩﻩ ﻧﻤﻲﺩﺍﻧﻨﺪ!‬
‫ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻓﻬﻤﺎﻧﻴﺪ ﺍﻇﻬﺎﺭ ﺍﺭﺍﺩﺕ ﺑﻪ ﻣﺘﺪﻳ‪‬ﻨﻴﻦ ﺻﺪﺭ ﺍﺳﻼﻡ ﻛﺎﻓﻲ ﺍﺯ ﺷﻨﺎﺧﺖ ﺍﺳﻼﻡ‬
‫ﻧﻴﺴﺖ ﻭ ﺷﻨﺎﺧﺖ ﻭﺍﺳﻼﻡ ﺑﻪ ﺷﻨﺎﺧﺖ ﻗﺮﺁﻥ ﻭ ﺍﻃّﻼﻉ ﻛﺎﻣﻞ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻭ ﺇﻟّﺎ ﺍﺛﺒﺎﺕ‬
‫ﺧﻼﻓﺖ ﺑﺮﺍﻱ ﻛﺴﻴﻜﻪ ﻓﻌﻼً ﺩﺭ ﺩﻧﻴﺎ ﻧﻴﺴﺖ ﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﻗﺒﻞ ﺑﻮﺩﻩ‪ ،‬ﭼﻪ ﻓﺎﺋﺪﻩ ﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﻣﻘﺪﻣﺔ ﺗﻔﺴﻴﺮ ﺻﺎﻓﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬اﻟﻘﺮآن ﻫﺪی ﻣﻦ‬
‫اﻟﻀﻼﻟﺔ‪ ،‬و ﺗﺒﻴﺎن ﻣﻦ اﻟﻌﻤﯽ‪ ،‬و اﺳﺘﻘﺎﻟﺔ ﻣﻦ اﻟﻌﺜﺮة‪ ،‬و ﻧﻮر ﻣﻦ اﻟﻈﻠﻤﺔ‪ ،‬و ﺿﻴﺎء ﻣﻦ‬
‫اﻷﺣﺪاث‪ ،‬و ﻋﺼﻤﺔ ﻣﻦ اﻟﻬﻠﮑﺔ‪ ،‬و رﺷﺪ ﻣﻦ اﻟﻐﻮاﻳﺔ‪ ،‬و ﺑﻴﺎن ﻣﻦ اﻟﻔﺘﻦ‪ ،‬و ﺑﻼغ ﻣﻦ اﻟﺪﻧﻴﺎ‬
 ‫‪57‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫إﻟﯽ اﻵﺧﺮﻩ‪ ،‬و ﻓﻴﻪ ﮐﻤﺎل دﻳﻨﮑﻢ‪ ،‬و ﻣﺎ ﻋﺪل أﺣﺪ ﻣﻦ اﻟﻘﺮآن إﻻ إﻟﯽ اﻟﻨﺎر«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻗﺮﺁﻥ‬
‫ﺭﻫﻨﻤﺎﻱ ﺍﺯ ﮔﻤﺮﺍﻫﻲ‪ ،‬ﻭ ﺑﻴﺎﻥ ﻧﺠﺎﺕ ﺍﺯ ﻛﻮﺭﻱ‪ ،‬ﻭ ﺩﺳﺘﮕﻴﺮ ﺍﺯ ﻟﻐﺰﺵ‪ ،‬ﻧﻮﺭ ﺍﺯ ﻇﻠﻤﺖ ﻭ‬
‫ﻧﮕﻬﺪﺍﺭﻧﺪﺓ ﺍﺯ ﻫﻼﻛﺖ‪ ،‬ﻭ ﻧﺠﺎﺕ ﺍﺯ ﮔﻤﺮﺍﻫﻲ‪ ،‬ﻭ ﺑﻴﺎﻥ ﻓﺮﺍﺭ ﺍﺯ ﻓﺘﻨﻪﻫﺎ‪ ،‬ﻭ ﺯﺍﺩ ﻭ ﺗﻮﺷﺔ ﺭﺍﻩ‬
‫ﺁﺧﺮﺗﺴﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﻛﻤﺎﻝ ﺩﻳﻦ ﺷﻤﺎ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻴﭻ ﻛﺲ ﺍﺯ ﻗﺮﺁﻥ ﺳﺮﭘﻴﭽﻲ ﻧﻜﺮﺩ ﻣﮕﺮ ﺑﻪ‬
‫ﺳﻮﻱ ﺁﺗﺶ ﺭﻫﺴﭙﺎﺭ ﺷﺪ«‪.‬‬
‫ﺁﻳﺎ ﻧﻔﺎﻕ ﻭ ﺷﻘﺎﻕ ﮔﻤﺮﺍﻫﻲ ﻭ ﻟﻐﺰﺵ ﻭ ﻓﺘﻨﻪ ﻧﻴﺴﺖ؟! ﺍﮔﺮ ﻫﺴﺖ ﭘﺲ ﺑﺎﻳﺪ ﺑﺪﺳﺘﻮﺭ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺍﺳﻄﺔ ﻗﺮﺁﻥ ﺍﺯ ﺍﻳﻨﻬﺎ ﻧﺠﺎﺕ ﻳﺎﻓﺖ‪ ،‬ﻣﺴﻠّﻤﺎ ﺩﺳﺘﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﺮﺍﻱ ﺃﻣ‪‬ﺖ ﺍﻭ ﺣﺠ‪‬ﺖ ﺍﺳﺖ‪.‬‬

‫‪ -14‬ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺒﻴ‪‬ﻦ ﻣﺠﻤﻼﺕ ﻗﺮﺁﻥ ﺍﺳﺖ‬

‫ﻗﺮﺁﻥ ﻛﻪ ﺩﺭ ﺍﻭ ﺗﺒﻴﺎﻥ ﻫﺮ ﭼﻴﺰﻱ ﻣﻲﺑﺎﺷﺪ ﺩﺳﺘﻮﺭ ﺍﺗّﺒﺎﻉ ﺍﺯ ﺳﻨّﺖ ﺭﺍ ﻧﻴﺰ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺣﻖّ ﺗﻌﺎﻟﻲ‬
‫ﺑﺮﺍﻱ ﻣﺴﻠﻤﻴﻦ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﻮﺩ ﺭﺍ ﺣﺠ‪‬ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺁﻥ ﺭﺟﻮﻉ ﻛﻨﻴﺪ‪ ،‬ﺩﺭ‬
‫ﺳﻮﺭﺓ ﺍﺣﺰﺍﺏ ﺁﻳﺔ ‪ 21‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪         ‬‬
‫»ﺑﻪ ﻃﻮﺭ ﺗﺤﻘﻴﻖ ﺑﺮ ﺷﻤﺎ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺗﺄﺳ‪‬ﻲ ﻛﻨﻴﺪ‪ ،‬ﺗﺄﺳ‪‬ﻲ ﻧﻴﻚ«‪.‬‬
‫ﺍﮔﺮﭼﻪ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻝ ﺗﻤﺎﻡ ﺃﻧﺒﻴﺎ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄﺳ‪‬ﻲ ﻣﺴﻠﻤﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﺑﺮﻭﺵ ﺁﻧﺎﻥ ﺗﺄﺳ‪‬ﻲ ﻛﺮﺩ‪ ،‬ﻭ ﺳﻨّﺖ ﺑﻪ ﻓﺎﺭﺳﻲ ﺑﻪ ﻣﻌﻨﻲ ﺭﻭﺵ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﻣﻤﺘﺤﻨﻪ‬
‫ﺁﻳﺔ ‪ 4‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪          ‬‬
‫»ﺑﺘﺤﻘﻴﻖ ﺑﺮﺍﻱ ﺷﻤﺎ ﺳﺰﺍﻭﺍﺭ ﺑﻮﺩﻩ ﻛﻪ ﺗﺄﺳﻲ ﻧﻴﻜﻮ ﻛﻨﻴﺪ ﺩﺭ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﺎ ﺍﻭ‬
‫ﺑﻮﺩﻧﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ 90‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪         ‬‬

‫»ﺍﻳﺸﺎﻧﻨﺪ ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍ ﻫﺪﺍﻳﺘﺸﺎﻥ ﻛﺮﺩﻩ‪ ،‬ﭘﺲ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻥ ﺍﻗﺘﺪﺍ ﻛﻦ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪58‬‬

‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻳﻜﻲ ﺍﺯ ﺩﻭ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻭ ﺁﻳﺎﺕ‬
‫ﺑﻪ ﻣﺘﺎﺑﻌﺖ ﺁﻥ ﺃﻣﺮ ﺷﺪﻩ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪» :‬إﻧﯽ ﺗﺎرک ﻓﻴﮑﻢ اﻟﺜﻘﻠﻴﻦ ﮐﺘﺎب اﷲ و‬
‫ﺳﻨﺘﯽ«‪ ،‬ﻭ ﺩﺭ ﺑﻌﻀﻲ ﺭﻭﺍﻳﺎﺕ ﺁﻣﺪﻩ‪» :‬ﮐﺘﺎب اﷲ و ﻋﺘﺮﺗﯽ«‪ ،‬ﻭﻟﻲ ﻣﺨﻔﻲ ﻧﻤﺎﻧﺪ ﻋﺘﺮﺕ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻴﺰ ﺗﺎﺑﻊ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺳﻨّﺖ ﻳﻌﻨﻲ ﺭﻭﺵ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص‪ ،‬ﻣﺒﻴ‪‬ﻦ ﻣﺠﻤﻼﺕ ﻗﺮﺁﻥ ﺍﺳﺖ ﺍﮔﺮﭼﻪ ﻣﺠﻤﻼﺕ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺳﻨّﺖ ﺍﺳﺖ ﻳﻌﻨﻲ ﺍﮔﺮ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬أﻗﻴﻤﻮا ِ‬
‫اﻟﺼﻼة‪ ،‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻗﺎﺑﻞ ﻓﻬﻢ‬
‫ﺍﺳﺖ ﻭﻟﻲ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎﻳﺪ ﺑﻌﻤﻞ ﺧﻮﺩ ﻛﻴﻔﻴ‪‬ﺖ ﻭ ﺣﺪﻭﺩ ﻧﻤﺎﺯ ﺭﺍ ﻣﻌﻴ‪‬ﻦ ﻛﻨﺪ ﻭ ﺩﺭ‬
‫ﺧﺎﺭﺝ ﻧﺸﺎﻥ ﺩﻫﺪ‪ ،‬ﻭﻗﺘﻴﻜﻪ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺧﺪﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪» :‬اﺗﱠﺒِﻊ ﻣﺎ أ ِ‬
‫ُوﺣ َﻲ‬ ‫ْ َ‬
‫ﻚ«‪ ،‬ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺗﺎﺑﻊ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻋﺘﺮﺕ ﺍﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﺎﺑﻊ ﻗﺮﺁﻥ ﻭ ﺭﺍﻭﻱ ﺳﻨّﺖ ﺍﻭ‬ ‫إِﻟَْﻴ َ‬
‫ﺑﺎﺷﻨﺪ‪ ،‬ﭘﺲ ﺫﻛﺮ ﻋﺘﺮﺕ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻣﻘﺼﻮﺩ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ ﻋﺘﺮﺕ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ‬
‫ﻫﻤﺎﻥ ﺍﻓﺮﺍﺩﻳﻜﻪ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺟﺪﺍ ﻧﺸﻮﻧﺪ ﻭ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﻋﻤﻞ ﻧﻜﻨﻨﺪ‪،‬‬
‫ﻫﻤﺎﻥ ﻃﻮﺭﻳﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻤﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﻨﺪ ﻋﺘﺮﺕ ﺍﻭ ﻧﻴﺰ‬
‫ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﭼﻴﺰﻱ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺍﺿﺎﻓﻪ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺧﻮﺩ ﻋﺘﺮﺕ ﺩﺭ ﺻﺪﻫﺎ ﺭﻭﺍﻳﺖ ﺳﻨّﺖ ﺭﺍ‬
‫ﺣﺠ‪‬ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﭘﻴﺮﻭ ﺳﻨّﺖ ﻣﻌﺮّﻓﻲ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻌﻀﻲ ﺍﺯ ﻛﻠﻤﺎﺕ‬
‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺭﺍ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺳﻨّﺖ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺁﻣﺪﻩ ﻣﻲﺁﻭﺭﻳﻢ‪:‬‬
‫ﺩﺭﺧﻄﺒﺔ ‪ 108‬ﻓﺮﻣﻮﺩﻩ‪» :‬و اﻗﺘﺪوا ﺑﻬﺪي ﻧﺒﻴﮑﻢ ﻓﺈﻧﻪ أﻓﻀﻞ اﻟﻬﺪی‪ ،‬واﺳﺘﻨﻮا ﺑﺴﻨﺘﻪ ﻓﺈﻧﻬﺎ‬
‫أﻫﺪی اﻟﺴﻨﻦ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺍﻗﺘﺪﺍء ﻛﻨﻴﺪ ﺑﻪ ﻫﺪﺍﻳﺖ ﭘﻴﻐﻤﺒﺮﺗﺎﻥ ﺯﻳﺮﺍ ﻛﻪ ﺁﻥ ﺑﻬﺘﺮﻳﻦ ﻫﺪﺍﻳﺖ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﺳﻨّﺖ ﻭ ﺭﻭﺵ ﺍﻭ ﻋﻤﻞ ﻛﻨﻴﺪ ﻛﻪ ﺁﻥ ﺭﻭﺷﻦﺗﺮﻳﻦ ﺳﻨّﺖ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 203‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻧﻈﺮت إﻟﯽ ﮐﺘﺎب اﷲ و ﻣﺎ وﺿﻊ ﻟﻨﺎ و أﻣﺮﻧﺎ ﺑﺎﻟﺤﮑﻢ ﺑﻪ‬
‫ﻓﺎﺗﺒﻌﺘﻪ‪ ،‬و ﻣﺎ اﺳﺘﻦ اﻟﻨﺒﯽص ﻓﺎﻗﺘﺪﻳﺘﻪ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻧﻈﺮ ﻛﺮﺩﻡ ﺑﻜﺘﺎﺏ ﺧﺪﺍ ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻱ ﻣﺎ‬
‫ﻣﻘﺮّﺭ ﻧﻤﻮﺩ ﻛﻪ ﺑﻪ ﺁﻥ ﺣﻜﻢ ﺩﻫﻴﻢ ﭘﻴﺮﻭﻱ ﻛﺮﺩﻡ ﻭ ﺑﻪ ﺁﻥ ﭼﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﻤﻞ ﻧﻤﻮﺩﻩ‬
‫ﺑﺴﻨّﺖ ﺍﻭ ﺍﻗﺘﺪﺍ ﻛﺮﺩﻡ‪.‬‬
 ‫‪59‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭ ﺩﺭ ﻭﺻﻴ‪‬ﺖ ﺧﻮﺩ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺣﺎﺟﺠﻬﻢ ﺑﺎﻟﺴﻨّﺔ ﻓﺈﻧﻬﻢ ﻟﻦ ﻳﺠﺪوا ﻋﻨﻬﺎ‬
‫ﻣﺤﻴﺼﺎ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﺎ ﺧﻮﺍﺭﺝ ﺍﺣﺘﺠﺎﺝ ﻭ ﺍﺳﺘﺪﻻﻝ ﻛﻦ ﺑﺴﻨّﺖ ﺭﺳﻮﻝص ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ‬
‫ﺳﻨّﺖ ﺭﺳﻮﻝ ﭼﺎﺭﻩﺍﻱ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 16‬ﻓﺮﻣﻮﺩﻩ‪» :‬واﻟﻄﺮﻳﻖ اﻟﻮﺳﻄﯽ ﻫﯽ اﻟﺠﺎدة‪ ،‬ﻋﻠﻴﻬﺎ ﺑﺎﻗﯽ اﻟﮑﺘﺎب و آﺛﺎر‬
‫اﻟﻨﺒﻮة‪ ،‬و ﻣﻨﻬﺎ ﻣﻨﻔﺬ اﻟﺴﻨﺔ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺭﺍﻩ ﻣﻴﺎﻧﻪ ﻛﻪ ﺭﺍﻩ ﻧﺠﺎﺕ ﺑﺎﺷﺪ ﻫﻤﺎﻥ ﺟﺎﺩ‪‬ﻩﺍﻳﺴﺖ ﻛﻪ‬
‫ﺗﻤﺎﻡ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺁﺛﺎﺭ ﻧﺒﻮ‪‬ﺕ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻭ ﺭﻭﺵ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺯ ﺁﻥ ﺍﺳﺘﺨﺮﺍﺝ‬
‫ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 103‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻟﻴﺲ ﻋﻠﯽ اﻹﻣﺎم إﻻ ﻣﺎ ﺣﻤﻞ ﻣﻦ أﻣﺮ رﺑﻪ اﻹﺑﻼغ ﻓﯽ‬
‫اﻟﻤﻮﻋﻈﺔ‪ ،‬و اﻹﺟﺘﻬﺎد ﻓﯽ اﻟﻨﺼﻴﺤﺔ‪ ،‬و اﻹﺣﻴﺎء ﻟﻠﺴﻨﺔ‪ ،‬و إﻗﺎﻣﺔ اﻟﺤﺪود ﻋﻠﯽ ﻣﺴﺘﺤ ّﻘﻴﻬﺎ‪ ،‬و‬
‫اﻟﺴﻬﻤﺎن ﻋﻠﯽ أﻫﻠﻬﺎ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺑﺮ ﻋﻬﺪﺓ ﺍﻣﺎﻡ ﻧﻴﺴﺖ ﻣﮕﺮ ﺁﻧﭽﻪ ﺍﺯ ﺍﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ‬
‫إﺻﺪار ّ‬
‫ﺑﺮ ﻋﻬﺪﺓ ﺍﻭ ﺁﻣﺪﻩ‪ ،‬ﻭ ﺁﻥ ﭘﻨﺞ ﭼﻴﺰﺍﺳﺖ‪ :‬ﺭﺳﺎﻧﻴﺪﻥ ﻣﻮﻋﻈﻪ‪ ،‬ﻭ ﺩﺭ ﻧﺼﻴﺤﺖ ﻛﻮﺷﺶ ﻧﻤﻮﺩﻥ‪،‬‬
‫ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺭﺍ ﺯﻧﺪﻩﻛﺮﺩﻥ‪ ،‬ﻭ ﺣﺪﻭﺩ ﺭﺍ ﺑﺮ ﻣﺴﺘﺤﻘّﻴﻦ ﺟﺎﺭﻱ ﺳﺎﺧﺘﻦ‪ ،‬ﻭ ﺳﻬﻢ ﻫﺮ ﻛﺴﻲ‬
‫ﺭﺍ ﺍﺯ ﺑﻴﺖﺍﻟﻤﺎﻝ ﺭﺳﺎﻧﻴﺪﻥ«‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 129‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻻ ﻳﻨﺒﻐﯽ أن ﻳﮑﻮن اﻟﻮاﻟﯽ ﻋﻠﯽ اﻟﻔﺮوج و اﻟﺪﻣﺎء و اﻟﻤﻐﺎﻧﻢ و‬
‫اﻷﻣﺔ« ﻳﻌﻨﻲ‪» :‬ﺳﺰﺍﻭﺍﺭ ﻧﻴﺴﺖ ﻛﻪ‬
‫اﻷﺣﮑﺎم و إﻣﺎﻣﺔ اﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﻌﻄﻞ ﻟﻠﺴﻨﺔ ﻓﻴﻬﻠﮏ ّ‬
‫ﺯﻣﺎﻣﺪﺍﺭﻭ ﻣﺘﻮﻟّﻲ ﺑﺮ ﻓﺮﻭﺝ ﻭ ﺩﻣﺎء ﻭ ﻏﻨﺎﺋﻢ ﻭ ﺍﻣﺎﻣﺖ ﻣﺴﻠﻤﻴﻦ ﺁﻥ ﻛﺴﻲ ﺑﺎﺷﺪ ﻛﻪ ﺳﻨّﺖ‬
‫ﺭﺳﻮﻝص ﺭﺍ ﺗﻌﻄﻴﻞ ﻛﻨﺪ ﻛﻪ ﺃﻣ‪‬ﺖ ﺭﺍ ﺑﻪ ﻫﻼﻛﺖ ﻣﻲﺭﺳﺎﻧﺪ«‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 180‬ﺗﺄﺳﻒ ﻣﻲﺧﻮﺭﺩ ﺍﺯ ﻓﺮﺍﻕ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺻﺤﺎﺏ ﺑﺰﺭﮔﻮﺍﺭ ﺍﻭ‪ ،‬ﻭ‬
‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪» :‬أوة ﻋﻠﯽ إﺧﻮاﻧﯽ اﻟﺬﻳﻦ ﺗﻠﻮا اﻟﻘﺮآن ﻓﺄﺣﮑﻤﻮﻩ‪ ،‬و ﺗﺪﺑﺮوا اﻟﻔﺮض ﻓﺄﻗﺎﻣﻮﻩ‪ ،‬أﺣﻴﻮا‬
‫اﻟﺴﻨّﺔ و أﻣﺎﺗﻮا اﻟﺒﺪﻋﺔ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺁﻩ ﺍﺯ ﺟﺪﺍﺋﻲ ﺑﺮﺍﺩﺭﺍﻧﻢ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺗﻼﻭﺕ ﻭ ﺁﻥ ﺭﺍ ﻣﺤﻜﻢ‬
‫ﻧﻤﻮﺩﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻭﺍﺟﺒﺎﺕ ﺗﺪﺑ‪‬ﺮ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﭘﺎ ﺩﺍﺷﺘﻪ‪ ،‬ﺳﻨّﺖ ﺭﺳﻮﻝ ﺭﺍ ﺯﻧﺪﻩ ﻭ ﺑﺪﻋﺖ ﺭﺍ‬
‫ﻣﻲﺭﺍﻧﻴﺪﻧﺪ«‪.‬‬
‫ﺩﺭ ﻭﺻﻴ‪‬ﺖ ﺧﻮﺩ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺶ ﭘﺲ ﺍﺯ ﺿﺮﺑﺖ ﺍﺑﻦ ﻣﻠﺠﻢ)ﺭ ‪ (23‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪ » :‬وﺻﻴﺘﯽ‬
‫ﻟﮑﻢ‪ :‬أن ﻻﺗﺸﺮﮐﻮا ﺑﺎﷲ ﺷﻴﺌﺎ‪ ،‬و ﻣﺤﻤﺪص ﻓﻼﺗﻀﻴﻌﻮا ﺳﻨﺘﻪ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻭﺻﻴ‪‬ﺖ ﻣﻦ ﺑﻪ ﺷﻤﺎ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪60‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﺮﻳﻚ ﺑﺮﺍﻱ ﺧﺪﺍ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ ﻭ ﺳﻨّﺖ ﻭ ﺭﻭﺵ ﻣﺤﻤ‪‬ﺪص ﺭﺍ ﺿﺎﻳﻊ‬
‫ﻧﻜﻨﻴﺪ«‪.‬‬
‫ﺩﺭ ﺧﻄﺒﺔ ‪ 92‬ﺩﺭ ﺗﻌﺮﻳﻒ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪» :‬ﺳﻴﺮﺗﻪ اﻟﻘﺼﺪ و ﺳﻨﺘﻪ اﻟﺮﺷﺪ‪ ،‬و‬
‫ﮐﻼﻣﻪ اﻟﻔﺼﻞ‪ ،‬و ﺣﮑﻤﻪ اﻟﻌﺪل«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺳﻴﺮﺓ ﺍﻭ ﻣﻴﺎﻧﻪﺭﻭﻱ ﻭ ﻣﻌﺘﺪﻝ‪ ،‬ﻭ ﺭﻭﺵ ﺍﻭ‬
‫ﻣﻮﺟﺐ ﺗﺮﻗّﻲ‪ ،‬ﻭ ﺳﺨﻦ ﺍﻭ ﺟﺪﺍ ﻛﻨﻨﺪﺓ ﺣﻖّ ﻭ ﺑﺎﻃﻞ‪ ،‬ﻭ ﻓﺮﻣﺎﻥ ﺍﻭ ﻋﺪﺍﻟﺖ ﺑﻮﺩ«‪.‬‬
‫ﺩﺭ ﻋﻬﺪﻧﺎﻣﺔ ﺑﻤﺎﻟﻚ ﺍﺷﺘﺮ ﻧﺨﻌﻲ)ﺭﻩ( )ﻧﺎﻣﺔ ‪ (53‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪» :‬و اردد إﻟﯽ اﷲ و رﺳﻮﻟﻪ ﻣﺎ‬
‫ﻳﻀﻠﻌﮏ ﻣﻦ اﻟﺨﻄﻮب‪ ،‬و ﻳﺸﺘﺒﻪ ﻋﻠﻴﮏ ﻣﻦ اﻷﻣﻮر‪ ،‬ﻓﻘﺪ ﻗﺎل اﷲ ﺗﻌﺎﻟﯽ ﻟﻘﻮم أﺣﺐ‬
‫َﻃﻴﻌﻮا اﻟ ﱠﺮﺳ َ ِ‬
‫ﻮل َوأُوﻟﻲ ْاﻷ َْﻣ ِﺮ ِﻣ ْﻨ ُﻜ ْﻢ ﻓَِﺈ ْن ﺗَـﻨَ َ‬
‫ﺎز ْﻋﺘُ ْﻢ‬ ‫ُ‬
‫ِ‬
‫ﻴﻌﻮا اﻟﻠﱠﻪَ َوأ ُ‬
‫ِ‬
‫آﻣﻨُﻮا أَﻃ ُ‬‫ﻳﻦ َ‬
‫ﱠِ‬
‫إرﺷﺎدﻫﻢ‪* :‬ﻳَﺎ أَﻳﱡـ َﻬﺎ اﻟﺬ َ‬
‫ﻮل & ﻓﺎﻟﺮد إﻟﯽ اﷲ‪ :‬اﻷﺧﺬ ﺑﻤﺤﮑﻢ ﮐﺘﺎﺑﻪ‪ ،‬و اﻟﺮد إﻟﯽ‬ ‫ﻓِﻲ َﺷﻲ ٍء ﻓَـﺮدﱡوﻩُ إِﻟَﻰ اﻟﻠﱠ ِﻪ واﻟ ﱠﺮ ُﺳ ِ‬
‫َ‬ ‫ْ ُ‬
‫اﻟﺮﺳﻮل‪ :‬اﻷﺧﺬ ﺑﺴﻨﺘﻪ اﻟﺠﺎﻣﻌﺔ ﻏﻴﺮ اﻟﻤﻔﺮﻗﺔ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﻣﺸﻜﻠﻲ ﻛﻪ ﻣﻮﺟﺐ‬
‫ﺩﺭﻣﺎﻧﺪﮔﻲ ﻭ ﻛﺎﺭﻫﺎﺋﻲ ﻛﻪ ﺑﺮ ﺗﻮ ﻣﺸﺘﺒﻪ ﮔﺮﺩﺩ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺑﺎﺯﮔﺮﺩﺩ‪ ،‬ﻛﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺑﺮﺍﻱ ﻗﻮﻣﻴﻜﻪ ﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﺧﻮﺍﺳﺘﻪ‪ ،‬ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ ) :‬ﺍﻱ ﺍﻓﺮﺍﺩ ﺑﺎ‬
‫ﺍﻳﻤﺎﻥ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﺧﺪﺍ ﺭﺍ‪ ،‬ﻭ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﭘﻴﻐﻤﺒﺮ ﻭ ﺻﺎﺣﺒﺎﻥ ﻓﺮﻣﺎﻥ ﺍﺯ ﺧﻮﺩﺗﺎﻥ ﺭﺍ‪ ،‬ﭘﺲ‬
‫ﺍﮔﺮ ﺩﺭ ﭼﻴﺰﻱ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻧﺰﺍﻉ ﻧﻤﻮﺩﻳﺪ ﺁﻧﺮﺍ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺑﺎﺯﮔﺮﺩﺍﻧﻴﺪ(ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ‬
‫ﺭﺩ‪‬ﻛﺮﺩﻥ ﻭ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﺑﻪ ﺧﺪﺍ ﮔﺮﻓﺘﻦ ﻣﺤﻜﻤﺎﺕ ﻛﺘﺎﺏ ﺍﻭ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﺩ‪‬ﻛﺮﺩﻥ ﻭ‬
‫ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺭﺳﻮﻝ‪ ،‬ﮔﺮﻓﺘﻦ ﺳﻨّﺖ ﺟﺎﻣﻌﺔ ﭘﻴﻐﻤﺒﺮ )ﺳﻨّﺖ ﻣﻮﺭﺩ ﺍﺗﻔﺎﻕ ﻭ ﻣﻮﺟﺐ ﺍﺗّﺤﺎﺩ ﻭ‬
‫ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ( ﻛﻪ ﺑﺎﻋﺚ ﺗﻔﺮﻗﻪ ﻧﻴﺴﺖ‪ ،‬ﻣﻲﺑﺎﺷﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪ 123‬ﻭﻗﺘﻴﻜﻪ ﺩﺭ ﺟﻨﮓ ﺻﻔﻴﻦ ﻗﺮﺁﻥﻫﺎ ﺭﺍ ﺑﺮ ﺳﺮ ﻧﻴﺰﻩ ﻛﺮﺩﻧﺪ ﻭ ﺑﻨﺎ ﺑﺮ ﻧﺼﺐ‬
‫ﺣﻜﻤﻴﻦ ﺷﺪ ﻛﻪ ﺩﻭ ﻧﻔﺮ ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﺩﺭ ﺃﻣﺮ ﺧﻼﻓﺖ ﻃﺒﻖ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﻗﻀﺎﻭﺕ ﻛﻨﻨﺪ‪ ،‬ﻭ‬
‫ﻫﺮ ﭼﻪ ﺻﻼﺡ ﺑﺎﺷﺪ ﺍﻇﻬﺎﺭ ﺑﺪﺍﺭﻧﺪ‪ ،‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪» :‬وﻟﻤﺎ دﻋﺎﻧﺎ اﻟﻘﻮم إﻟﯽ أن ﻧﺤﮑﻢ ﺑﻴﻨﻨﺎ‬
‫اﻟﻘﺮآن ﻟﻢ ﻧﮑﻦ اﻟﻔﺮﻳﻖ اﻟﻤﺘﻮﻟﯽ ﻋﻦ ﮐﺘﺎب اﷲ ﺳﺒﺤﺎﻧﻪ و ﺗﻌﺎﻟﯽ‪ ،‬و ﻗﺪ ﻗﺎل اﷲ ﺳﺒﺤﺎﻧﻪ‪* :‬‬
‫ﺎز ْﻋﺘُﻢ ﻓِﻲ َﺷﻲ ٍء ﻓَـﺮدﱡوﻩُ إِﻟَﻰ اﻟﻠﱠ ِﻪ واﻟ ﱠﺮ ُﺳ ِ‬
‫ﻮل& ﻓﺮدﻩ إﻟﯽ اﷲ؛ أن ﻧﺤﮑﻢ ﺑﮑﺘﺎﺑﻪ‪ ،‬و ردﻩ‬ ‫َ‬ ‫ْ ُ‬ ‫ﻓَِﺈ ْن ﺗَـﻨَ َ ْ‬
‫إﻟﯽ اﻟﺮﺳﻮل؛ أن ﻧﺄﺧﺬ ﺑﺴﻨﺘﻪ‪ ،‬ﻓﺈذا ﺣﮑﻢ ﺑﺎﻟﺼﺪق ﻓﯽ ﮐﺘﺎب اﷲ‪ ،‬ﻓﻨﺤﻦ أﺣﻖ اﻟﻨﺎس ﺑﻪ‪ ،‬و‬
‫إن ﺣﮑﻢ ﺑﺴﻨﺔ رﺳﻮل اﷲص‪ ،‬ﻓﻨﺤﻦ أﺣﻖ اﻟﻨﺎس و أوﻻﻫﻢ ﺑﻬﺎ«‪.‬‬
 ‫‪61‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻳﻌﻨﻲ‪» :‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻗﻮﻡ‪،‬ـ ﻟﺸﻜﺮ ﻣﻌﺎﻭﻳﻪ ـ ﻣﺎ ﺭﺍ ﺩﻋﻮﺕ ﻛﺮﺩﻧﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺑﻴﻦ ﺧﻮﺩﻣﺎﻥ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺣﺎﻛﻢ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ ،‬ﻣﺎ ﮔﺮﻭﻩ ﺍﻋﺮﺍﺽﻛﻨﻨﺪﻩ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻧﺒﻮﺩﻳﻢ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ‬
‫ﺧﺪﺍﻱ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻲ ﻓﺮﻣﻮﺩﻩ‪) :‬ﺍﮔﺮ ﺩﺭ ﭼﻴﺰﻱ ﻧﺰﺍﻉ ﻛﺮﺩﻳﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ‬
‫ﻣﺮﺍﺟﻌﻪ ﺩﻫﻴﺪ ( ﭘﺲ ﺍﺭﺟﺎﻉ ﺑﻪ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﺘﺎﺏ ﺍﻭ ﺭﺍ ﺣﺎﻛﻢ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ ،‬ﻭ ﻃﺒﻖ‬
‫ﺁﻥ ﺣﻜﻢ ﻧﻤﺎﺋﻴﻢ ﻭ ﺍﺭﺟﺎﻉ ﺑﻪ ﺳﻮﻱ ﺭﺳﻮﻝ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ؛ ﺳﻨّﺖ ﺍﻭ ﺭﺍ ﺑﮕﻴﺮﻳﻢ‪ .‬ﭘﺲ ﭼﻮﻥ‬
‫ﺑﺮﺍﺳﺘﻲ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﻃﺒﻖ ﺍﻥ ﺣﻜﻢ ﺷﻮﺩ ﻣﺎ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﻣﻲﺑﺎﺷﻴﻢ ﺑﻪ ﺁﻥ ﻭ ﻗﺒﻮﻝ‬
‫ﺁﻥ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻪ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻜﻢ ﺷﺪ ﺑﺎﺯ ﻣﺎ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﻭ ﺍﻭﻻﻱ ﺑﺴﻨّﺖ‬
‫ﻣﻲﺑﺎﺷﻴﻢ‪.‬‬
‫ﺧﻮﺍﻧﻨﺪﻩ ﻋﺰﻳﺰ ﻣﻼﺣﻈﻪ ﻛﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺩﺭ ﻗﺼ‪‬ﻪ ﺣﻜﻤﻴﻦ ﻭ ﻫﻨﮕﺎﻡ ﻗﺮﺁﻥ ﺳﺮﻧﻴﺰﻩ‬
‫ﻛﺮﺩﻥ ﻟﺸﻜﺮ ﻣﻌﺎﻭﻳﻪ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻗﺒﻮﻝ ﺣﻜﻤﻴ‪‬ﺖ ﻗﺮﺁﻥ ﭘﻴﺸﻘﺪﻡ‬
‫ﻣﻲﺷﻤﺎﺭﺩ‪ ،‬ﻭﻟﻲ ﻳﻚ ﻋﺪ‪‬ﻩ ﺭﻭﺿﻪﺧﻮﺍﻥ ﺑﻲﺍﻃّﻼﻉ ﺑﻲﺧﺒﺮ ﺍﺯ ﺩﻳﻦ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﺗﻬﻤﺖ ﺑﻪ ﺁﻥ‬
‫ﺣﻀﺮﺕ‪ ‬ﺯﺩﻩ ﻭ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﻧﻌﻮﺫ ﺑﺎﷲ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﻣﻦ ﻗﺮﺁﻥ ﻧﺎﻃﻘﻢ ﻭ ﺁﻥ‬
‫ﻗﺮﺁﻥﻫﺎ ﻛﺎﻏﺬ ﻭ ﻣﺮﻛﺐ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻧﻌﻮﺫ ﺑﺎﷲ ﻗﺮﺁﻥﻫﺎ ﺭﺍ ﭘﺎﺭﻩ ﻛﻨﻴﺪ‪ .‬ﺁﻳﺎ ﻫﻴﭻ ﺩﻳﻨﺪﺍﺭﻱ ﭼﻨﻴﻦ‬
‫ﺟﺴﺎﺭﺗﻲ ﺑﻪ ﻗﺮﺁﻥ ﻛﺮﺩﻩ ﻭ ﭼﻨﻴﻦ ﻛﻔﺮﻱ ﺑﻪ ﺍﻣﺎﻡ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﺍﺩﻩ؟! ﺁﻥ ﻭﻗﺖ ﻣﺴﻠﻤﻴﻦ ﻭ‬
‫ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﺍﻣﺎﻡ ﺯﺑﺎﻥ ﭼﻨﻴﻦ ﺍﺷﺨﺎﺹ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﺑﺒﺮﻧﺪ ﺩﺭ ﻋﻮﺽ ﻣﺰﺩ ﻣﻨﺒﺮ ﻣﻲﺩﻫﻨﺪ ﻭ ﺑﻠﻜﻪ‬
‫ﺍﮔﺮ ﺭﻭﺣﺎﻧﻲ ﻧﻤﺎﺋﻲ ﺩﺭ ﺯﻳﺮ ﻣﻨﺒﺮ ﺑﺎﺷﺪ ﺑﺎﻭ ﻃﻴﺐ ﺍﷲ ﻫﻢ ﻣﻲﮔﻮﻳﺪ‪.‬‬
‫ﻭ ﺍﻣﺎ ﺳﺎﻳﺮ ﺍﻣﺎﻣﺎﻥ‪ ‬ﻧﻴﺰ ﺧﻮﺩ ﺭﺍ ﺗﺎﺑﻊ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺩﺍﻧﺴﺘﻪ ﻭ ﺁﻧﺮﺍ ﻭﺍﺟﺐﺍﻻﺗّﺒﺎﻉ‬
‫ﻣﻲﺩﺍﻧﻨﺪ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﻛﺘﺎﺏ ﺑﺤﺎﺭ ﺟﻠﺪ ﺩﻭﻡ ﺑﺎﺏ ‪ 29‬ﺣﺪﻳﺚ ‪ 62‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ‬
‫ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪ » :‬ﻻ ﺗﻘﺒﻠﻮا ﻋﻠﻴﻨﺎ ﻣﺎ ﺧﺎﻟﻒ ﻗﻮل رﺑﻨﺎ و ﺳﻨﺔ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪا ص‪ ،‬ﻓﺈﻧﺎ‬
‫إذا ﺣ ّﺪﺛﻨﺎ ﻗﻠﻨﺎ ﻗﺎل اﷲ ﻋﺰوﺟﻞ و ﻗﺎل رﺳﻮل اﷲص«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺣﺪﻳﺚ ﻣﺨﺎﻟﻒ ﻗﻮﻝ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﻣﺎﻥ ﻭ ﺳﻨّﺖ ﭘﻴﻐﻤﺒﺮﻣﺎﻥ ﻣﺤﻤﺪص ﺭﺍ ﺍﺯ ﻗﻮﻝ ﻣﺎ ﻧﭙﺬﻳﺮﻳﺪ ﺯﻳﺮﺍ ﻫﺮ ﺣﺪﻳﺜﻲ ﻛﻪ ﻣﺎ‬
‫ﺑﮕﻮﺋﻴﻢ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﺋﻴﻢ‪» :‬ﺧﺪﺍﻱ ﻋﺰﻭﺟﻞ ﻓﺮﻣﻮﺩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ«‪ .‬ﻭ‬
‫ﺩﺭ ﻫﻤﺎﻧﺠﺎ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻻ ﺗﻘﺒﻠﻮا ﻋﻠﻴﻨﺎ ﺧﻼف اﻟﻘﺮآن ﻓﺈﻧﺎ‬
‫إن ﺗﺤﺪﺛﻨﺎ ﺣﺪﺛﻨﺎ ﺑﻤﻮاﻓﻘﺔ اﻟﻘﺮآن و ﻣﻮاﻓﻘﺔ اﻟﺴﻨّﺔ‪ ،‬و إﻧﺎ ﻋﻦ اﷲ و ﻋﻦ رﺳﻮﻟﻪ ﻧﺤﺪث«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪62‬‬

‫ﻳﻌﻨﻲ‪ :‬ﺣﺪﻳﺜﻲ ﻛﻪ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﺍﺯ ﻗﻮﻝ ﻣﺎ ﻗﺒﻮﻝ ﻧﻜﻨﻴﺪ ﭼﻮﻥ ﺍﮔﺮ ﻣﺎ ﺣﺪﻳﺜﻲ ﮔﻮﺋﻴﻢ‪،‬‬
‫ﺑﺮ ﻃﺒﻖ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﻣﻲﮔﻮﺋﻴﻢ ﺯﻳﺮﺍ ﻣﺎ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻘﻞ ﻗﻮﻝ ﻣﻲﻛﻨﻴﻢ‪.‬‬
‫ﻭﺩﺭ ﺟﻠﺪ ﺩﻭﻡ ﺑﺤﺎﺭ ﺻﻔﺤﺔ ‪ 175‬ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪» :‬ﻟﻴﺲ ﺷﯽ إﻻ‬
‫ﻓﯽ اﻟﮑﺘﺎب واﻟﺴﻨﺔ«‪ .‬ﻳﻌﻨﻲ ﻫﻴﭻ ﭼﻴﺰ)ﺍﺯ ﺍﻣﻮﺭ ﺩﻳﻦ( ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻳﺎ ﺩﺭ ﻛﺘﺎﺏ ﺍﺳﺖ ﻭ‬
‫ﻳﺎ ﺩﺭ ﺳﻨّﺖ ﻭ ﺩﺭ ﺣﺪﻳﺜﻲ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺣﺪﻳﺚ ﻓﻮﻕ ﺁﻭﺭﺩﻩ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺳﺆﺍﻝ‬
‫ﻣﻲﺷﻮﺩ‪:‬‬
‫»ﻳﮑﻮن ﺷﯽ ﻻ ﻳﮑﻮن ﻓﯽ اﻟﮑﺘﺎب و اﻟﺴﻨﺔ؟ ﻗﺎل‪ :‬ﻻ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﺁﻳﺎ ﭼﻴﺰﻱ )ﺍﺯ ﺍﻣﻮﺭ ﺩﻳﻦ(‬
‫ﻫﺴﺖ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﻭ ﺳﻨّﺖ ﻧﺒﺎﺷﺪ؟ ﺍﻣﺎﻡ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻧﻪ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻛﺎﻓﻲ ﺟﻠﺪ ﺍﻭﻝ ﺹ‬
‫‪ 70‬ﻭ ﻫﻢ ﺑﺤﺎﺭ ﺟﻠﺪ ﺩﻭﻡ ﺹ ‪ 262‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ‬
‫ﺧﺎﻟﻒ ﮐﺘﺎب اﷲ و ﺳﻨﺔ ﻣﺤﻤﺪص ﻓﻘﺪ ﮐﻔﺮ« ﻳﻌﻨﻲ‪» :‬ﻫﺮﻛﺲ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ‬
‫ﻣﺤﻤ‪‬ﺪص ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ ﻛﺎﻓﺮ ﺍﺳﺖ«‪ .‬ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺻﻔﺤﻪ ﺍﺯ ﺑﺤﺎﺭ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﺗﻤﺴﮏ ﺑﺴﻨﺘﯽ ﻓﯽ اﺧﺘﻼف أﻣﺘﯽ ﮐﺎن ﻟﻪ أﺟﺮ ﻣﺄة ﺷﻬﻴﺪ«‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫ﻫﺮ ﻛﺲ ﭼﻨﮓ ﺯﻧﺪ ﺑﻪ ﺳﻨّﺖ ﻣﻦ ﺩﺭ ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﺃﻣ‪‬ﺖ ﻣﻦ ﺑﺮﺍﻱ ﺍﻭ ﺍﺟﺮ ﺻﺪ ﺷﻬﻴﺪ‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺻﻔﺤﺔ ‪ 266‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﻋﻠﻲ‪ ‬ﻓﺮﻣﻮﺩ‪» :‬اﻟﺴﻨﺔ ﻣﺎ ﺳﻦ رﺳﻮل‬
‫اﷲ‪ ،‬و اﻟﺒﺪﻋﺔ ﻣﺎ أﺣﺪث ﺑﻌﺪﻩ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺳﻨّﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﻤﻞ ﻧﻤﻮﺩﻩ‬
‫ﺑﺎﺷﺪ ﻭ ﺑﺪﻋﺖ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﭘﻴﺪﺍ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﻭ ﺍﺯ ﺍﻣﺎﻡ‬
‫ﻛﺎﻇﻢ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺛﻼث ﻣﻮﺑﻘﺎت‪ :‬ﻧﮑﺚ اﻟﺼﻔﻘﺔ و ﺗﺮک اﻟﺴﻨﺔ‪ ،‬و ﻓﺮاق‬
‫اﻟﺠﻤﺎﻋﺔ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺳﻪ ﭼﻴﺰ ﻣﻮﺟﺐ ﻫﻼﻙ ﻭ ﻧﻜﺒﺖ ﺍﺳﺖ‪ :‬ﺷﻜﺴﺘﻦ ﭘﻴﻤﺎﻥ‪ ،‬ﻭ ﺗﺮﻙ ﺳﻨّﺖ‪،‬‬
‫ﻭﺟﺪﺍﺷﺪﻥ ﺍﺯ ﺟﻤﺎﻋﺖ‪ ،‬ﻭ ﻓﺮﻳﻘﻴﻦ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻣﻦ‬
‫رﻏﺐ ﻋﻦ ﺳﻨﺘﯽ ﻓﻠﻴﺲ ﻣﻨﯽ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﻛﺲ ﺍﺯ ﺳﻨّﺖ ﻣﻦ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ‪ .‬ﻭ‬
‫ﺩﺭ ﺟﻠﺪ ﺍﻭ‪‬ﻝ ﺳﻔﻴﻨﻪ ﺍﻟﺒﺤﺎﺭ ﺹ ‪ 665‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﺩ‬
‫ﻓﺮﻣﻮﺩ‪» :‬ﻋﻠﻴﮑﻢ ﺑﺂﺛﺎر رﺳﻮل اﷲ و ﺳﻨﺘﻪ«‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺑﺮ ﺷﻤﺎ ﻭﺍﺟﺐ ﺍﺳﺖ ﻛﻪ ﺑﮕﻴﺮﻳﺪ ﺁﺛﺎﺭ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺳﻨّﺖ ﺍﻭ ﺭﺍ ﻭ ﺻﺪﻫﺎ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ‪ .‬ﭘﺲ ﻣﻌﻨﻲ ﻛﺎﻓﻲ ﻭ ﺟﺎﻣﻊﺑﻮﺩﻥ‬
 ‫‪63‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻗﺮﺁﻥ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺗﺒﻴﺎﻥ ﻫﺮ ﭼﻴﺰﻱ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻣﻄﻠﺒﻲ ﺭﺍ ﻗﺮﺁﻥ ﺑﻴﺎﻥ‬
‫ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﺨﺼﻮﺹ ﺗﻤﺎﻡ ﻋﻘﺎﻳﺪﻱ ﺭﺍ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﻳﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﻭ ﺃﻣ‪‬ﺎ ﺳﻨّﺖ ﻳﻌﻨﻲ ﺭﻭﺵ‪ ،‬ﻛﻪ ﻋﻤﻠﻜﺮﺩﻫﺎﻱ ﭘﻴﻐﻤﺒﺮ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﺑﻪ ﻃﻮﺭ ﺍﺟﻤﺎﻝ ﺳﻨّﺖ‬
‫ﺭﺳﻮﻝ ﺭﺍ ﺣﺠ‪‬ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺩﺭ ﺳﻨّﺖ ﺭﺳﻮﻝ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﺩﺳﺘﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻗﺮﺁﻥ ﺳﻨّﺖ‬
‫ﺭﺳﻮﻝ ﺭﺍ ﺣﺠ‪‬ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﻨﻴﺪ‪ .‬ﺑﻪ ﻃﻮﺭ ﻛﻠّﻲ‪ ،‬ﺍﻳﻦ ﺣﻜﻢ ﺷﺎﻣﻞ ﻫﺮ‬
‫ﺳﻨّﺘﻲ ﺍﺯ ﺭﺳﻮﻝ ﻣﻲﮔﺮﺩﺩ‪ ،‬ﻭ ﮔﻮﻳﺎ ﺗﻤﺎﻡ ﺩﺳﺘﻮﺭﺍﺕ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ‪،‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻗﺮﺁﻥ ﺣﻜﻢ ﻋﻘﻞ ﺭﺍ ﺗﺼﻮﻳﺐ ﻛﺮﺩﻩ ﻭ ﻫﺮ ﺟﺰﺋﻲ ﺟﺰﺋﻲ ﺍﺯ ﺍﺣﻜﺎﻡ ﻋﻘﻞ ﺣﺠ‪‬ﺖ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﮔﻮﻳﺎ ﺗﻤﺎﻡ ﺁﻥ ﺩﺭ ﻗﺮﺁﻧﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺗﻤﺎﻡ ﺭﺍ ﺗﺼﻮﻳﺐ ﻛﺮﺩﻩ ﺑﻄﻮﺭ ﻛﻠّﻲ‪ .‬ﭘﺲ‬
‫ﻗﺮﺁﻥ ﺑﻄﻮﺭ ﻛﻠّﻲ ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻭ ﺗﻔﺮﻳﻊ ﺟﺰﺋﻴﺎﺕ ﺑﺮ ﺁﻥ‪ ،‬ﻛﺎﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﺳﺎﻳﺮ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺳﻼﻣﻲ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﮔﺮ ﭼﻴﺰﻱ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺠﻤﻞ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺭﺟﻮﻉ ﻛﺮﺩ ﺩﺭ ﺟﺰﺋﻴﺎﺕ ﻭﺗﻔﺼﻴﻞ ﺁﻥ ﺑﻪ ﺳﻨّﺖ ﺭﺳﻮﻝص ﻭ ﻛﻴﻔﻴ‪‬ﺖ ﻭ ﻛﻤ‪‬ﻴ‪‬ﺖ ﻭ ﺣﺪﻭﺩ‬
‫ﺁﻧﺮﺍ ﺑﺎﻳﺪ ﺍﺯ ﺳﻨّﺖ ﮔﺮﻓﺖ‪ .‬ﭘﺲ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺁﻧﭽﻪ ﻣﺤﻞّ ﺍﺣﺘﻴﺎﺝ ﺑﺸﺮ ﺑﻮﺩﻩ ﺑﻴﺎﻥ ﺷﺪﻩ ﺑﻪ‬
‫ﻃﻮﺭ ﻛﻠّﻲ ﻭ ﺩﻳﮕﺮ ﻧﺎﻗﺺ ﻧﻤﺎﻧﺪﻩ ﺗﺎ ﻋﻠﻤﺎﻱ ﺑﺸﺮﻱ ﺗﻜﻤﻴﻞ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺩﺭ‬
‫ﺝ ‪ 2‬ﺑﺤﺎﺭ ﺟﺪﻳﺪ ﺹ ‪ 170‬ﻛﻪ ﺍﻣﺎﻡ ﻛﺎﻇﻢ‪ ‬ﻓﺮﻣﻮﺩ‪» :‬أﺗﺎﻫﻢ رﺳﻮل اﷲ ﺑﻤﺎ ﻳﺴﺘﻐﻨﻮن ﺑﻪ‬
‫ﻓﯽ ﻋﻬﺪﻩ و ﻣﺎ ﻳﮑﺘﻔﻮن ﺑﻪ ﻣﻦ ﺑﻌﺪﻩ‪ :‬ﮐﺘﺎب اﷲ و ﺳﻨﺔ ﻧﺒﻴﻪ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺮﺍﻱ‬
‫ﻣﺮﺩﻡ ﺁﻭﺭﺩ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺁﻥ ﺑﻲﻧﻴﺎﺯ ﮔﺮﺩﻧﺪ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩﺵ ﻭ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﺍﻛﺘﻔﺎ ﻛﻨﻨﺪ‬
‫ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﺧﻮﺩﺵ؛ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝص‪.‬‬
‫ﺩﺭ ﺳﻮﺭﺓ ﺣﺠﺮﺍﺕ ﺁﻳﺔ ‪ 1‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪           ‬‬
‫»ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺟﻠﻮ ﻧﻴﻔﺘﻴﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻧﺴﺎء ﺁﻳﺔ ‪ 80‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫»ﻫﺮ ﻛﺲ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﺪ ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪64‬‬

‫ﻭ ﻫﻤﻴﻦ ﺁﻳﺎﺕ ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺗﺼﻮﻳﺐ ﺳﻨّﺖ ﻭ ﻟﺰﻭﻡ ﺍﺗّﺒﺎﻉ ﺍﺯ ﺁﻥ‪ .‬ﺩﺭ ﻛﺎﻓﻲ ﺟﻠﺪ ‪ 2‬ﺹ‬
‫‪ 606‬ﻭ ﻣﻘﺪ‪‬ﻣﺔ ﺍﻭ‪‬ﻝ ﺗﻔﺴﻴﺮ ﺻﺎﻓﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻓﺮﻣﻮﺩ‪» :‬ﻳﺎ ﻣﻌﺎﺷﺮ اﻟﻘﺮآء اﺗﻘﻮا اﷲ ﻓﻴﻤﺎ ﺣﻤﻠﮑﻢ ﻣﻦ ﮐﺘﺎﺑﻪ ﻓﺈﻧﯽ ﻣﺴﺌﻮل و إﻧﮑﻢ ﻣﺴﺌﻮﻟﻮن‪،‬‬
‫إﻧﯽ ﻣﺴﺌﻮل ﻋﻦ ﺗﺒﻠﻴﻎ اﻟﺮﺳﺎﻟﺔ و أﻣﺎ أﻧﺘﻢ ﻓﺘﺴﺌﻠﻮن ﻋﻤﺎ ﺣﻤﻠﺘﻢ ﻣﻦ ﮐﺘﺎب اﷲ و ﺳﻨﺘﯽ«‪.‬‬
‫ﻳﻌﻨﻲ‪» :‬ﺍﻱ ﮔﺮﻭﻩ ﻗﺎﺭﻳﺎﻥ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺩﺭ ﺁﻧﭽﻪ ﺣﻤﻞ ﻛﺮﺩﻩﺍﻳﺪ‬
‫ﺍﺯ ﻛﺘﺎﺏ ﺍﻭ ﺯﻳﺮﺍ ﻛﻪ ﻣﻦ ﻣﺴﺌﻮﻟﻢ ﻭ ﺷﻤﺎ ﻣﺴﺌﻮﻟﻴﺪ‪ ،‬ﻣﻦ ﻣﺴﺌﻮﻟﻢ ﺍﺯ ﺭﺳﺎﻧﻴﺪﻥ ﺭﺳﺎﻟﺖ ﻭ ﺃﻣ‪‬ﺎ‬
‫ﺷﻤﺎ ﻣﺴﺌﻮﻟﻴﺪ ﺍﺯ ﺁﻧﭽﻪ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﻣﻦ ﻓﺮﺍ ﮔﺮﻓﺘﻪﺍﻳﺪ«‪ .‬ﻭ ﺍﻳﻦ ﻓﺮﻣﺎﻳﺶ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺷﺎﻣﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﻧﻴﺰ ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﺍﻭ ﻧﻴﺰ ﻣﺴﺌﻮﻝ ﺍﺳﺖ ﻧﺰﺩ ﺧﺪﺍ ﺍﺯ‬
‫ﺳﻨّﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻧﻤﻮﺩﻩ ﻭ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﻫﻤﻴﻦ ﺣﻜﻢ ﺭﺍ ﺩﺍﺭﻧﺪ‪ ،‬ﻫﻴﭻ ﻛﺲ ﻏﻴﺮ ﺍﺯ‬
‫ﺭﺳﻮﻝ ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺳﻨﺘّﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺭﻭﺵ ﻭ ﻳﺎ ﺳﻨّﺘﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﻃﺒﻖ ﺳﻨّﺖ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﻧﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﺯ ﺧﻮﺩ ﺳﻨّﺘﻲ ﺁﻭﺭﺩﻩ ﻭ ﻧﻪ ﺍﻣﺎﻣﺎﻥ ﺩﻳﮕﺮ ﻭ‬
‫ﻫﻤﻪ ﺗﺎﺑﻊ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬

‫‪ -15‬ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻫﻤﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‬

‫ﻗﺮﺁﻥ ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ ﺑﻜﺘﺎﺑﻲ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﻮﺍﻧﺪﻥ ﻭ ﻓﻬﻢ ﺁﻥ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﻣﺎ‬
‫ﻧﻤﻲﮔﻮﺋﻴﻢ ﻫﻤﻪ ﻛﺲ ﻗﺮﺁﻥ ﺭﺍ ﻣﻲﻓﻬﻤﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﭘﺮﻭﺍﺿﺢ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺴﻲ ﺧﺼﻮﺻﺎً‬
‫ﻏﻴﺮﻋﺮﺏ ﻗﺮﺁﻥ ﺭﺍ ﻧﻤﻲﻓﻬﻤﻨﺪ‪ ،‬ﻭﻟﻲ ﻫﺮ ﻛﺴﻲ ﺍﮔﺮ ﺯﺣﻤﺖ ﺑﻜﺸﺪ ﻭ ﻣﻘﺪﺍﺭﻱ ﺑﺰﺑﺎﻥ ﻋﺮﺏ ﻭ‬
‫ﺍﺩﺑﻴ‪‬ﺖ ﻋﺮﺏ ﺁﺷﻨﺎ ﮔﺮﺩﺩ ﻭ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻤﺎﻳﺪ‪ ،‬ﺁﻧﺮﺍ ﻣﻲﻓﻬﻤﺪ‪ .‬ﭘﺲ ﻫﺮ ﻛﺴﻲ ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﺪ ﻭ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺍﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﺑﺎﺷﺪ‪ ،‬ﺍﻟﺒﺘّﻪ ﭘﺲ ﺍﺯ ﺯﺣﻤﺖ ﻭ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠّﻢ‪.‬‬
‫ﺯﻳﺮﺍ ﻓﺮﺍﮔﺮﻓﺘﻦ ﺍﺳﻼﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﺑﺎﻳﺪ ﺍﺯ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﺯ ﺣﺪﻳﺚ ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ‬
‫ﺑﺎﺷﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺄﻣﻮﺭ ﺁﻣﻮﺧﺘﻦ ﻗﺮﺁﻥ ﺑﻪ ﻣﺮﺩﻡ ﺑﻮﺩﻩ؛ ﻃﺒﻖ ﺁﻳﺔ ‪ 2‬ﺳﻮﺭﺓ ﺟﻤﻌﻪ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﺎﺷﺪ ﭼﮕﻮﻧﻪ ﺑﻪ ﻣﺮﺩﻡ ﺑﻴﺎﻣﻮﺯﺩ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻟﻴﻠﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻨﻲ‬
‫ﺩﺍﺭﻳﻢ ﺑﺮ ﺍﻳﻨﻜﻪ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‪.‬‬
 ‫‪65‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﻟﻴﻞ ﺍﻭﻝ – ﺣﺴ‪‬ﻲﺑﻮﺩﻥ ﺁﻥ ﻛﻪ ﺣﺴﺎً ﻣﻲﺑﻴﻨﻴﻢ ﺍﺷﺨﺎﺻﻲ ﺭﺍ ﻛﻪ ﺁﻥ ﺭﺍ ﻣﻲ ﻓﻬﻤﻨﺪ ﻭ ﺍﺯ‬

‫ﺁﻥ ﺑﻬﺮﻩ ﻣﻲ ﺑﺮﻧﺪ‪.‬‬
‫ﺩﻟﻴﻞ ﺩﻭﻡ – ﺍﮔﺮ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﻪ ﻃﻮﺭ ﻳﻘﻴﻦ ﺍﺣﺎﺩﻳﺚ ﻣﺸﻜﻞﺗﺮﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ‬
‫ﻭ ﺑﺎﻳﺪ ﺍﺣﺎﺩﻳﺚ ﻧﻴﺰ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﻮﺩ ﺃﺋﻤ‪‬ﻪ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬أﺣﺎدﻳﺜﻨﺎ ﺻﻌﺐ‬
‫ﻣﺴﺘﺼﻌﺐ‪ .‬ﻳﻌﻨﻲ‪ :‬ﺍﺣﺎﺩﻳﺚ ﻣﺎ ﺳﺨﺖ ﻭ ﻣﺸﻜﻞ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻧﻪ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ‬
‫ﺍﺳﺖ ﻭ ﻧﻪ ﺍﺣﺎﺩﻳﺚ ﻭ ﺑﺎﻳﺪ ﺩﻭﺭ ﺩﻳﻦ ﺭﺍ ﻗﻠﻢ ﻛﺸﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﺪﺭﻙ ﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ‪.‬‬
‫ﺃﺋﻤ‪‬ﻪ‪ ‬ﺍﺣﺎﺩﻳﺚ ﺭﺍ ﻣﺸﻜﻞ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﻗﺮﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺢ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻓﺼﻞ‬
‫ﺩﻩ ﻣﺪﺍﺭﻙ ﺁﻥ ﮔﺬﺷﺖ‪ .‬ﻭ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻗﺮﺁﻥ ﺭﺍ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﻗﻤﺮ ﭼﻬﺎﺭ‬
‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﺁﺳﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻭ‬ ‫ﻣﺮﺗﺒﻪ ﻣﻜﺮّﺭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭﻟﻘﺪ ﻳﺴﺮﻧﺎ‬
‫ﺩﺭ ﺳﻮﺭﺓ ﻣﺮﻳﻢ ﺁﻳﺔ ‪ 97‬ﻭ ﺳﻮﺭﺓ ﺩﺧﺎﻥ ﺁﻳﺔ ‪ 58‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪      ‬‬
‫»ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﺁﺳﺎﻥ ﻧﻤﻮﺩﻳﻢ ﺑﻪ ﺯﺑﺎﻥ ﺗﻮ )ﻳﻌﻨﻲ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻲ( ﺗﺎ ﺷﺎﻳﺪ ﺍﻳﻦ ﻣﺮﺩﻡ ﻣﺘﺬﻛّﺮ‬
‫ﺷﻮﻧﺪ«‪.‬‬
‫ﺩﻟﻴﻞ ﺳﻮ‪‬ﻡ – ﺁﻳﺎﺗﻴﻜﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺑﻴﺎن ﻟﻠﻨﺎس« ﻭ ﻳﺎ »ﻣﻬﺪی ﻟﻠﻨﺎس« ﻭ ﻳﺎ »ﺑﺼﺎﺋﺮ‬
‫ﻟﻠﻨﺎس« ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 187‬ﻭ ﺁﻳﺔ ‪ 221‬ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬

‫‪     ‬‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺇﺳﺮﺍء ﺁﻳﺔ ‪ 106‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫»ﻭ ﻗﺮﺁﻧﻴﻜﻪ ﺟﺰء ﺟﺰء ﻓﺮﺳﺘﺎﺩﻳﻢ ﺗﺎ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻗﺮﺍﺋﺖ ﻛﻨﻲ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪ 57‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪        ‬‬
‫»ﺁﻫﺎﻱ ﻣﺮﺩﻡ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﺮﺍﻱ ﺷﻤﺎ‪ ،‬ﻣﻮﻋﻈﻪﺍﻱ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺁﻣﺪ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪66‬‬

‫ﭘﺲ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﻗﺮﺁﻥ ﻣﻮﻋﻈﻪ ﻭ ﺑﻴﻨﺎﺋﻲ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻧﻔﻬﻤﻨﺪ ﭼﮕﻮﻧﻪ‬
‫ﺑﻴﻨﺎﺋﻲ ﻣﺮﺩﻡ ﺍﺳﺖ‪ .‬ﻭ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻱ ﺁﻣﺪﻩ ﻛﻪ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺍﮔﺮ ﺧﺪﺍ‬
‫ﭼﻴﺰﻱ ﺭﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻧﺎﺯﻝ ﻛﻨﺪ ﻛﻪ ﻧﻔﻬﻤﻨﺪ ﻛﺎﺭ ﻟﻐﻮﻱ ﻛﺮﺩﻩ ﻧﻌﻮﺫ ﺑﺎﷲ‪.‬‬
‫ﺑﻌﻀﻲ ﺧﻴﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻗﺮﺁﻥ ﻭ ﺁﻳﺎﺕ ﺁﻥ ﻣﻌﻤﻲ ﻭ ﺭﻣﺰﻱ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻣﻲﻓﻬﻤﻴﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺧﻴﺎﻝ ﺑﺎﻃﻠﻲ ﺍﺳﺖ ﻭ ﻣﺪﺭﻛﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺍﮔﺮ ﻓﻬﻢ ﺁﻥ‬
‫ﻣﻨﺤﺼﺮ ﺑﻪ ﺭﺳﻮﻝ ﻭ ﻳﺎ ﺍﻣﺎﻡ ﺑﻮﺩ ﺑﺎﻳﺪ »ﻳﺎ أﻳﻬﺎ اﻹﻣﺎم« ﺑﮕﻮﻳﺪ ﻭ ﻳﺎ »ﻫﺪی ﻟﻺﻣﺎم« ﻭ »ﻳﺎ‬
‫ﺑﻴﺎن ﻟﻺﻣﺎم«‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻧﻔﺮﻣﻮﺩﻩ ﺑﻠﻜﻪ ﺑﺮﺳﻮﻝ ﺧﻮﺩ ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﺒﻴﺎء ﺁﻳﺔ ‪ 109‬ﺩﺳﺘﻮﺭ‬
‫ﻣﻲﺩﻫﺪ ﻛﻪ‪:‬‬

‫‪     ‬‬

‫»ﺑﮕﻮ ﻛﻪ ﻣﻦ ﺍﻋﻼﻡ ﻭ ﺍﺧﺒﺎﺭ ﻣﻲﻛﻨﻢ ﺷﻤﺎ ﺭﺍ ﺑﻄﻮﺭ ﻳﻜﺴﺎﻥ ﻭ ﺑﺪﻭﻥ ﻓﺮﻕ«‪.‬‬
‫ﭘﺲ ﻗﺮﺁﻥ ﻭ ﺍﺳﻼﻡ ﻛﻪ ﺩﻳﻦ ﺳﺮّﻱ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ 19‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪         ‬‬
‫»ﺑﺴﻮﻱ ﻣﻦ ﻭﺣﻲ ﺷﺪ ﺍﻳﻦ ﻗﺮﺁﻥ ﺗﺎ ﺑﻮﺍﺳﻄﺔ ﺁﻥ ﺑﺘﺮﺳﺎﻧﻢ ﺷﻤﺎ ﻭ ﻫﺮ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻭ‬
‫ﺑﺮﺳﺪ«‪.‬‬
‫ﻛﻪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﻧﺬﺍﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎﻳﺪ ﺑﻪ ﻗﺮﺍﺋﺖ ﺁﻳﺎﺕ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‬
‫ﺁﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻫﻤﮕﺎﻥ ﻭ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺍﺳﺖ ﺣﺘّﻲ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﺎﺗﺶ‬
‫ﻧﻴﺰ ﻗﺎﺑﻞ ﻓﻬﻢ ﻣﺮﺩﻡ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻓﺼﻞ ‪ 20‬ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺩﻟﻴﻞ ﭼﻬﺎﺭﻡ – ﺍﺧﺒﺎﺭ ﻭ ﺍﺣﺎﺩﻳﺚ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﻭﺍﺿﺢﺗﺮﻳﻦ ﺳﺨﻦ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ‬
‫ﻣﺮﺩﻡ ﺍﺳﺖ ﻭ ﺳﺮّﻱ ﻭ ﺭﻣﺰﻱ ﻧﻴﺴﺖ‪ .‬ﻋﻠﻲ‪ ‬ﺩﺭ ﺧﻄﺒﺔ ‪ 1‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺧﻠﻒ‬
‫ﻓﻴﮑﻢ ﻣﺎ ﺧﻠﻔﺖ اﻷﻧﺒﻴﺎء ﻓﯽ أﻣﻤﻬﺎ ﮐﺘﺎب رﺑﮑﻢ ﻓﻴﮑﻢ‪ ،‬ﻣﺒﻴﻨﺎ ﺣﻼﻟﻪ و ﺣﺮاﻣﻪ«‪ .‬ﻭ ﻫﻢ ﺩﺭ‬
‫ﺳﺎﻳﺮ ﺧﻄﺐ ﺧﻮﺩ ﻛﻪ ﺩﺭ ﻓﺼﻞ ‪ 10‬ﮔﺬﺷﺖ‪ .‬ﺩﺭ ﺹ ‪ 31‬ﺑﺤﺎﺭ ﺟﻠﺪ ‪ 92‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬إن ﻫﺬا اﻟﻘﺮآن ﻫﻮ اﻟﻨﻮر اﻟﻤﺒﻴﻦ ﻣﻦ اﺛﺮﻩ ﻋﻠﯽ ﻣﺎﺳﻮاﻩ ﻫﺪاﻩ‬
‫اﷲ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻣﺤﻘﻖ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ﻧﻮﺭ ﺭﻭﺷﻨﻲ ﺍﺳﺖ‪ ،‬ﻫﺮﻛﺲ ﺁﻧﺮﺍ ﺑﺮ ﻏﻴﺮ ﺁﻥ ﻣﻘﺪﻡ‬
 ‫‪67‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﺪﺍﻧﺪ ﻭ ﺑﺪﺍﺭﺩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﺪ«‪ .‬ﻭ ﺩﺭ ﺹ ‪ 27‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ اﺑﺘﻐﯽ اﻟﻌﻠﻢ ﻓﯽ ﻏﻴﺮﻩ أﺿﻠﻪ اﷲ و ﻫﻮ اﻟﺬﮐﺮ اﻟﺤﮑﻴﻢ و اﻟﻨﻮر اﻟﻤﺒﻴﻦ«‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫»ﻫﺮ ﻛﺲ ﺩﺍﻧﺶ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻏﻴﺮ ﻗﺮﺁﻥ ﺟﻮﻳﺪ‪ ،‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﮔﻤﺮﺍﻫﻴﺶ ﻭﺍﮔﺬﺍﺭﺩ ﻭ ﻗﺮﺁﻥ‬
‫ﺫﻛﺮ ﺑﺎ ﺣﻜﻤﺖ ﻭ ﻧﻮﺭ ﺭﻭﺷﻨﻲ ﺍﺳﺖ«‪ .‬ﻭ ﻋﻴ‪‬ﺎﺷﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪:‬‬
‫»اﻟﻘﺮآن ﻫﺪی ﻣﻦ اﻟﻀﻼﻟﺔ و ﺗﺒﻴﺎن ﻣﻦ اﻟﻌﻤﯽ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻗﺮﺁﻥ ﺭﺍﻫﻨﻤﺎﻱ ﺍﺯ ﮔﻤﺮﺍﻫﻲ ﻭ‬
‫ﺑﻴﺎﻥﻛﻨﻨﺪﺓ ﺍﺯ ﻛﻮﺭﻱ ﺍﺳﺖ«‪ .‬ﻭ ﻋﻠﻲ‪ ‬ﺩﺭ ﺧﻄﺒﺔ ‪ 19‬ﻓﺮﻣﻮﺩﻩ‪» :‬و ﻧﻮرا ﻟﻴﺲ ﻣﻌﻪ ﻇﻠﻤﺔ‪ ،‬و‬
‫ﻫﺪی ﻟﻤﻦ أﺋﺘﻢ ﺑﻪ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻗﺮﺁﻥ ﻧﻮﺭﻳﺴﺖ ﻛﻪ ﻇﻠﻤﺖ ﻧﺪﺍﺭﺩ ﻭ ﻫﺪﺍﻳﺖ ﺑﺮﺍﻱ ﻛﺴﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻗﺘﺪﺍ ﻛﻨﺪ«‪.‬‬
‫ﺩﻟﻴﻞ ﭘﻨﺠﻢ – ﺧﻄﺎﻳﺎﺕ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻜﺮّﺭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس« و »ﻳﺎ ﺑﻨﯽ آدم« و‬
‫"ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ آﻣﻨﻮا«‪ ،‬ﻭ ﻣﺨﺎﻃﺐ ﺁﻥ ﻣﺮﺩﻣﻨﺪ ﻭ ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﺑﻔﻬﻤﻨﺪ ﻭ ﺍﮔﺮ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﺎﺷﺪ‬
‫ﺑﺮﺍﻱ ﻣﺨﺎﻃﺐ‪ ،‬ﭘﺲ ﭼﻪ ﻛﺴﻲ ﺑﺎﻳﺪ ﺑﻔﻬﻤﺪ؟‬
‫ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻓﺮﻣﻮﺩﻩ‪ :‬إﻧﻤﺎ ﻳﻌﺮف اﻟﻘﺮآن ﻣﻦ ﺧﻮﻃﺐ ﺑﻪ‪ .‬ﻳﻌﻨﻲ‪» :‬ﻫﻤﺎﻧﺎ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻣﺨﺎﻃﺐ ﻣﻲﺷﻨﺎﺳﺪ«‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﻋﻮﺍﻡ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﺭﺍ ﻓﻘﻂ ﺍﻣﺎﻡ ﺑﺎﻳﺪ ﺑﻔﻬﻤﺪ ﻭ ﺑﻴﺎﻥ‬
‫ﻛﻨﺪ‪ ،‬ﺩﺭ ﺟﻮﺍﺏ ﺍﻭ ﺑﺎﻳﺪ ﮔﻔﺖ‪:‬‬
‫ﺍﻭ‪‬ﻻً‪ :‬ﺧﻄﺎﺏ ﺑﻪ ﺍﻣﺎﻡ ﻧﻴﺴﺖ‪ .‬ﺛﺎﻧﻴﺎً‪ :‬ﺑﺎﻳﺪ ﺍﻣﺎﻡ ﺑﻔﻬﻤﺪ ﺑﺮﺍﻱ ﭼﻪ؟! ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺑﻪ ﻣﺮﺩﻡ‬
‫ﺑﻴﺎﻥ ﻛﻨﺪ‪ ،‬ﭘﺲ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺳﺎﻳﺮ ﺃﺋﻤ‪‬ﻪ‪ ‬ﭼﺮﺍ ﺑﻴﺎﻥ ﻧﻜﺮﺩﻧﺪ؟ ﺁﻳﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ‬
‫ﻳﺎﺯﺩﻩ ﺍﻣﺎﻡ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻳﺎ ﺧﻴﺮ؟ ﺍﮔﺮ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﭘﺲ ﻣﺮﺩﻡ ﻓﻬﻤﻴﺪﻧﺪ ﻭ ﺍﮔﺮ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻭ ﺃﺋﻤ‪‬ﻪ ﺑﻪ ﻣﺮﺩﻡ ﻧﻔﻬﻤﺎﻧﻴﺪﻧﺪ ﻭ ﺑﻴﺎﻥ ﻧﻜﺮﺩﻧﺪ ﺁﻳﺎ ﺑﺨﻞ ﻛﺮﺩﻧﺪ ﻭ ﭼﺮﺍ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﻪ‬
‫ﻧﻜﺮﺩﻧﺪ؟! ﺛﺎﻟﺜﺎً‪ :‬ﺷﻤﺎ ﺍﮔﺮ ﻗﻮﻝ ﺭﺳﻮﻝ ﻭ ﺍﻣﺎﻡ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻳﺪ ﺁﻧﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻗﺮﺁﻥ ﺑﻴﺎﻥ‬
‫ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺢ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‪.‬‬
‫ﺩﻟﻴﻞ ﺷﺸﻢ – ﺗﻤﺎﻡ ﻋﻠﻤﺎﻱ ﻣﺴﻠﻤﻴﻦ ﻗﺮﺁﻥ ﺭﺍ ﺣﺠ‪‬ﺖ ﺩﺍﻧﺴﺘﻪ ﺑﻪ ﺁﻳﺎﺕ ﺁﻥ ﺩﺭ ﻣﻄﺎﻟﺐ‬
‫ﺧﻮﺩ ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﭼﮕﻮﻧﻪ ﺁﻥ ﺭﺍ ﺣﺠ‪‬ﺖ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﻪ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﻨﻨﺪ ﻭ‬
‫ﭼﮕﻮﻧﻪ ﺧﻮﺩﺷﺎﻥ ﻓﻬﻤﻴﺪﻧﺪ‪.‬‬
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‫ﺩﻟﻴﻞ ﻫﻔﺘﻢ – ﻗﺮﺁﻥ ﺩﻟﻴﻞ ﺑﺮ ﺭﺳﺎﻟﺖ ﻭ ﺣﺠ‪‬ﺖ ﺑﺮ ﺻﺪﻕ ﻧﺒﻮ‪‬ﺕ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﺮﺩﻡ ﺩﻟﻴﻞ‬
‫ﻭ ﺣﺠ‪‬ﺖ ﺭﺍ ﻧﻔﻬﻤﻨﺪ ﭼﮕﻮﻧﻪ ﺭﺳﺎﻟﺖ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺩﻟﻴﻞ ﻭ ﺣﺠ‪‬ﺖ ﻛﻪ‬
‫ﺑﺪﻭﻥ ﻓﻬﻢ ﺑﺎﺷﺪ ﺩﻟﻴﻞ ﻭ ﺣﺠ‪‬ﺖ ﻧﻤﻲﺷﻮﺩ ﻭ ﺑﺎﻋﺚ ﺍﻳﻤﺎﻥ ﻣﺮﺩﻡ ﻧﻤﻲﮔﺮﺩﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻗﺮﺁﻥ‬
‫ﻣﻌﻤ‪‬ﺎ ﻭ ﻣﺒﻬﻢ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﻮﺩ ﺩﻳﮕﺮ ﻣﺒﺎﺭﺯﻩﻃﻠﺒﻴﺪﻥ ﻣﻌﻨﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻗﺮﺁﻥ ﻛﻪ ﻣﻜﺮّﺭ ﻣﺒﺎﺭﺯ‬
‫ﻣﻲﻃﻠﺒﺪ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺍﮔﺮ ﻣﻲ ﺗﻮﺍﻧﻴﺪ ﻳﻚ ﺳﻮﺭﻩ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ‪ ،‬ﭘﺲ ﭼﻴﺰﻱ ﺭﺍ ﺍﮔﺮ‬
‫ﻧﻔﻬﻤﻨﺪ ﭼﮕﻮﻧﻪ ﻣﺎﻧﻨﺪ ﺁﻧﺮﺍ ﺑﻴﺎﻭﺭﻧﺪ؟ ﺍﮔﺮ ﺯﻳﺪﻱ ﺑﻪ ﻋﻤﺮﻭ ﺑﻨﻮﻳﺴﺪ ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﭘﻮﻝ ﺑﺪﻫﻴﺪ‬
‫ﺑﺤﺎﻣﻞ ﻧﺎﻣﻪ‪ ،‬ﻭ ﭼﻮﻥ ﻧﺎﻣﻪ ﺭﺍ ﺁﻭﺭﺩ ﺑﺮﺍﻱ ﻋﻤﺮﻭ‪ ،‬ﺍﻭ ﻧﻔﻬﻤﺪ ﻭ ﻧﺪﺍﻧﺪ ﭼﻪ ﻧﻮﺷﺘﻪ‪ ،‬ﺁﻳﺎ ﻳﻚ‬
‫ﻣﻴﻠﻴﻮﻥ ﭘﻮﻝ ﻣﻲﺩﻫﺪ؟ ﺣﺎﻝ ﺧﺪﺍﺋﻴﻜﻪ ﻧﺎﻣﻪﺍﻱ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻧﺶ ﻓﺮﺳﺘﺎﺩﻩ ﻛﻪ ﻣﺎﻝ ﻭ ﺟﺎﻥ ﻭ‬
‫ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﻣﻦ ﺑﺪﻫﻴﺪ ﻭﻟﻲ ﺑﻨﺪﮔﺎﻥ ﻧﻔﻬﻤﻨﺪ ﺍﻭ ﭼﻪ ﺧﻮﺍﺳﺘﻪ‪ ،‬ﭼﮕﻮﻧﻪ ﺟﺎﻥ ﻭ‬
‫ﻣﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﺪﻫﻨﺪ؟‪.‬‬
‫ﺩﻟﻴﻞ ﻫﺸﺘﻢ – ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺃﺋﻤ‪‬ﻪ ﻫﺪﻱ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺍﺣﺎﺩﻳﺚ ﻣﺎ ﺭﺍ ﺑﻪ ﻗﺮﺁﻥ‬
‫ﻋﺮﺿﻪ ﺑﺪﺍﺭﻳﺪ ﻭ ﺑﺴﻨﺠﻴﺪ‪ ،‬ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﺑﻮﺩ‪ ،‬ﺑﭙﺬﻳﺮﻳﺪ ﻭ ﺍﮔﺮ ﻣﺨﺎﻟﻒ ﺁﻥ ﺑﻮﺩ ﻧﭙﺬﻳﺮﻳﺪ‪،‬‬
‫ﭘﺲ ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﺗﺎ ﺑﻪ ﺁﻥ ﻋﺮﺿﻪ ﺑﺪﺍﺭﻧﺪ ﻭﮔﺮﻧﻪ ﺑﺎ ﭼﻴﺰﻳﻜﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﺎﺷﺪ‪،‬‬
‫ﭼﮕﻮﻧﻪ ﺑﺴﻨﺠﻨﺪ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﺭﻭﺣﺎﻧﻲ ﻧﻤﺎﻳﺎﻥ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺧﺒﺮ ﺍﻣﺎﻡ ﻣﻲﺳﻨﺠﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ‬
‫ﻣﻮﺍﻓﻖ ﺧﺒﺮ ﺍﻣﺎﻡ ﺷﺪ ﻣﻲﭘﺬﻳﺮﻧﺪ ﻭﮔﺮﻧﻪ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﻧﻤﻲﻓﻬﻤﻴﻢ‪ .‬ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ‬
‫ﺑﺎﻳﺪﮔﻔﺖ ﻫﻴﭻ ﻛﺲ ﻧﮕﻔﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺧﺒﺮ ﺑﺴﻨﺠﻴﺪ‪ ،‬ﻭﻟﻲ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺃﺋﻤ‪‬ﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬
‫ﺧﺒﺮ ﺭﺍ ﺑﺎ ﻗﺮﺁﻥ ﺑﺴﻨﺠﻴﺪ‪ ،‬ﺑﺎﺿﺎﻓﻪ ﺁﻥ ﻭﻗﺖ ﻛﻪ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﺷﺪ ﺧﺒﺮﻱ ﻧﺒﻮﺩ ﻛﻪ ﺑﻪ ﺁﻥ‬
‫ﺑﺴﻨﺠﻨﺪ‪ .‬ﻭ ﺑﻪ ﺧﺒﺮ ﻋﺮﺿﻪ ﻧﻜﺮﺩﻩ ﻓﻬﻤﻴﺪﻧﺪ‪.‬‬
‫ﺩﻟﻴﻞ ﻧﻬﻢ – ﻛﻔّﺎﺭ ﻗﺮﻳﺶ ﻗﺮﺁﻥ ﺭﺍ ﻣﻲﻓﻬﻤﻴﺪﻧﺪ ﺑﺎ ﺍﻳﻨﻜﻪ ﺧﺒﺮ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﻗﺒﻮﻝ‬
‫ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺑﺮﻛﺖ ﻓﻬﻢ ﻗﺮﺁﻥ ﻫﺪﺍﻳﺖ ﺷﺪﻧﺪ ﻭ ﺣﺘّﻲ ﺍﺑﻮﺟﻬﻞ ﻭ ﺍﺑﻮﺳﻔﻴﺎﻥ ﻛﻪ ﺑﻪ ﻣﺮﺩﻡ‬
‫ﻣﻲﮔﻔﺘﻨﺪ ﺑﻪ ﻗﺮﺁﻥ ﮔﻮﺵ ﻧﺪﻫﻴﺪ ﻭ ﻳﺎ ﭘﻨﺒﻪ ﺩﺭ ﮔﻮﺵ ﺧﻮﺩ ﺑﮕﺬﺍﺭﻳﺪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺁﻥ‬
‫ﺍﻋﺮﺍﺏ ﻣﻲﻓﻬﻤﻴﺪﻧﺪ‪ .‬ﺁﻥ ﻋﺮﺏ ﭘﺎﺑﺮﻫﻨﺔ ﺑﻲﺳﻮﺍﺩ ﻗﺮﺁﻥ ﺭﺍ ﻣﻲﻓﻬﻤﻴﺪ ﭼﮕﻮﻧﻪ ﻣﺪ‪‬ﻋﻴﺎﻥ ﺩﺍﻧﺶ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ؟! ﻭ ﻧﺒﺎﻳﺪ ﻣﺮﺩﻡ ﺑﻪ ﺁﻥ ﺗﻤﺴ‪‬ﻚ ﺟﻮﻳﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻣﺮﺩﻡ‬
‫ﻣﺘﻮﺟ‪‬ﻪ ﻗﺮﺁﻥ ﺑﺸﻮﻧﺪ ﺩﻛّﺎﻥ ﺍﻳﺸﺎﻥ ﻛﺴﺎﺩ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭﺍﮔﺮ ﻣﺮﺩﻡ ﺑﻪ ﻗﺮﺁﻥ ﺗﻮﺟﻪ ﻛﻨﻨﺪ‬
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‫ﺩﺭﻭﻏﻬﺎﻱ ﺳﺎﺧﺘﻪ ﺍﻳﺸﺎﻥ ﺁﺷﻜﺎﺭ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻭ ﻟﺬﺍ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ ﻭ ﻳﺎ‬
‫ﺑﺎﻳﺪ ﺍﻣﺎﻡ ﺑﻴﺎﻳﺪ‪ ،‬ﻣﺜﻼً ﻛﺴﺎﻧﻴﻜﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻣﺎﻡ ﻭ ﺍﻣﺎﻡﺯﺍﺩﻩ ﺍﺯ ﻧﻮﺭ ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ ﺁﻳﺔ ﻗﺮﺁﻥ ﺑﺮ‬
‫اب ﺛُ ﱠﻢ ِﻣﻦ‬
‫ﺿﺮﺭ ﺍﻳﺸﺎﻥ ﺧﻄﺎﺏ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﻓﺮﻣﺎﻳﺪ‪ُ * :‬ﻫ َﻮ اﻟﱠ ِﺬي َﺧﻠَ َﻘ ُﻜﻢ ﱢﻣﻦ ﺗُـﺮ ٍ‬
‫َ‬
‫ﻧﺴﺎ َن ِﻣﻦ ﻧﱡﻄْ َﻔ ٍﺔ&‪ .‬ﻳﻌﻨﻲ ﻣﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﻧﻄﻔﻪ‬ ‫ﻧﱡﻄْ َﻔ ٍﺔ&‪ ،‬ﻭ ﻳﺎ ﻣﻲﻓﺮﻣﺎﻳﺪ‪* :‬إِﻧﱠﺎ َﺧﻠَ ْﻘﻨَﺎ ِْ‬
‫اﻹ َ‬
‫ﺁﻓﺮﻳﺪﻳﻢ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻫﺮ ﺍﻧﺴﺎﻧﻲ ﻭ ﺣﺘّﻲ ﺭﺳﻮﻝ ﻭ ﺍﻣﺎﻡ ﺍﺯ ﻧﻄﻔﻪ ﺧﻠﻖ ﺷﺪﻩ ﻭ‬
‫ﺩﺭﻭﻏﮕﻮ ﺭﺳﻮﺍ ﻣﻲﺷﻮﺩ ﻭ ﻟﺬﺍ ﺑﻨﺎﭼﺎﺭﻱ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ‪.‬‬
‫ﺛﺎﻧﻴﺎً ﻋﺪ‪‬ﻩﺍﻱ ﻛﻪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻣﺠﻌﻮﻟﻪ ﻧﺎﻥ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﺭﻭﺍﻳﺎﺕ ﻧﺎﻣﻌﻘﻮﻟﻲ ﺩﺭ ﺗﻔﺴﻴﺮ‬
‫ﻗﺮﺁﻥ ﺍﺯ ﻗﻮﻝ ﺍﻣﺎﻡ ﭘﻴﺶ ﺧﻮﺩ ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺑﺎ ﻗﺮﺁﻥ ﻧﻤﻲﺳﺎﺯﺩ ﻧﺎﭼﺎﺭ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ‬
‫ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ ﺗﺎ ﻣﺮﺩﻡ ﻣﺠﻌﻮﻻﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﺁﻥ‬
‫ﻣﺠﻌﻮﻻﺕ ﺭﺍ ﺩﻭﺭ ﻣﻲﺭﻳﺰﻧﺪ ﻭ ﺟﺎﻋﻞ ﺁﻥ ﺭﺍ ﻟﻌﻦ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻣﺜﻼً ﺩﺭ ﺗﻔﺴﻴﺮ ﺁﻳﺔ‪ :‬ﻭﺍﻟﺘﻴﻦ ‪...‬‬
‫ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺗﻴﻦ ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺯﻳﺘﻮﻥ ﺍﻣﺎﻡ ﺣﺴﻴﻦ‪ ‬ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻗﺴﻢ‬
‫ﺧﻮﺭﺩﻩ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻜّﻲ ﺍﺳﺖ ﻭ ﺁﻥ ﻭﻗﺖ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻧﺎﺯﻝ ﺷﺪ ﻧﻪ ﺍﻣﺎﻡ‬
‫ﺣﺴﻨﻲ ﺑﻮﺩﻩ ﻭ ﻧﻪ ﺍﻣﺎﻡ ﺣﺴﻴﻨﻲ! ﻣﺜﻼً ﺩﺭ ﺟﻠﺪ ﺍﻭﻝ ﻛﺎﻓﻲ ﺹ ‪ 195‬ﻧﻮﺷﺘﻪﺍﻧﺪ ﺍﺯ ﻗﻮﻝ ﺍﻣﺎﻡ‬
‫ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﺔ ﻧﻮﺭ ﺩﺭ ﻫﺮ ﺟﺎﻱ ﻗﺮﺁﻥ‪ ،‬ﺃﺋﻤ‪‬ﻪ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺧﺪﺍ‬
‫َﻧﺰﻟْﻨَﺎ إِﻟَْﻴ ُﻜ ْﻢ ﻧُﻮراً ﱡﻣﺒِﻴﻨﺎً &‪ ،‬ﺑﺼﺮﻳﺢ ﺁﻳﺎﺕ‪ ،‬ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻪ ﺍﻣﺎﻡ‪ ،‬ﺩﺭ‬
‫ﻓﺮﻣﻮﺩﻩ‪َ * :‬وأ َ‬
‫ﺟﻮﺍﺏ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﻧﻤﻲﻓﻬﻤﻴﻢ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﺮﺳﻴﺪ ﭼﮕﻮﻧﻪ ﺍﮔﺮ ﺑﺮﺧﻼﻑ ﻟﻐﺖ‬
‫ﻋﺮﺏ‪ ،‬ﻧﻮﺭ ﺑﻪ ﻣﻌﻨﻲ ﺍﻣﺎﻡ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺗﻴﻦ ﺑﻪ ﻣﻌﻨﻲ ﺍﻣﺎﻡ ﺣﺴﻦ‪ ‬ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻟﻴﻞ ﺑﻪ ﻣﻌﻨﻲ‬
‫ﻋﻤﺮ ﺑﺎﺷﺪ ﻗﺮﺁﻥ ﺭﺍ ﻣﻲﻓﻬﻤﻴﺪ‪ ،‬ﻭ ﺃﻣ‪‬ﺎ ﺍﮔﺮ ﻃﺒﻖ ﻟﻐﺖ ﻭ ﻋﺮﻑ ﻋﺮﺏ‪ ،‬ﻧﻮﺭ ﺑﻪ ﻣﻌﻨﻲ ﺭﻭﺷﻨﻲ ﻭ‬
‫ﻳﺎ ﺗﻴﻦ ﺑﻪ ﻣﻌﻨﻲ ﺍﻧﺠﻴﺮ ﻭ ﻳﺎ ﻟﻴﻞ ﺑﻪ ﻣﻌﻨﻲ ﺷﺐ ﺑﺎﺷﺪ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ؟! إن ﻫﺬا ﻟﺸﻲء‬
‫ﻋﺠﺎب و إن ﻫﻮ إﻻ ﻗﻮل اﻟﺰور‪ .‬ﻫﺮ ﻛﺲ ﻣﻲﺩﺍﻧﺪ ﻟﻴﻞ ﺑﻪ ﻣﻌﻨﻲ ﺷﺐ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﻣﻌﻨﻲ‬
‫ﺧﻠﻴﻔﻪ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﺑﻪ ﻣﻌﻨﻲ ﺷﺐ ﺑﺎﺷﺪ ﻗﺒﻮﻝ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺑﻪ ﻣﻌﻨﻲ ﺧﻠﻴﻔﻪ ﺑﺎﺷﺪ ﭼﮕﻮﻧﻪ‬
‫ﻗﺒﻮﻝ ﺍﺳﺖ!!‬
‫ﺩﻟﻴﻞ ﺩﻫﻢ – ﻗﺮﺁﻥ ﻧﻮﺭ ﻣﺒﻴﻦ ﻭ ﺩﺭ ﻧﻮﺭﺍﻧﻴ‪‬ﺖ ﻭ ﺭﻭﺷﻨﻲ ﻭ ﻭﺍﺿﺤﻲ ﺑﺎﻻﺗﺮﻳﻦ ﻛﻼﻡ ﺍﺳﺖ‬
‫ﻭ ﻛﻼﻡ ﺑﺰﺭﮔﺎﻥ ﺑﺸﺮ ﭼﻪ ﺍﻣﺎﻡ ﻭ ﭼﻪ ﭘﻴﻐﻤﺒﺮ ﻧﺴﺒﺖ ﺑﻪ ﻛﻼﻡ ﺧﺪﺍ ﻣﺎﻧﻨﺪ ﭼﺮﺍﻍﺩﺳﺘﻲ ﻭ ﻳﺎ‬
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‫ﺷﻤﻊ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺁﻳﺎ ﺍﺯ ﺟﻬﺎﻟﺖ ﻧﻴﺴﺖ ﻛﻪ ﻛﺴﻲ ﻛﻼﻡ ﺭﻭﺷﻦ ﺧﺪﺍ ﺭﺍ‬
‫ﻧﻔﻬﻤﺪ ﻭ ﺑﺨﻮﺍﻫﺪ ﺑﻮﺍﺳﻄﺔ ﻛﻠﻤﺎﺕ ﺩﻳﮕﺮﺍﻥ ﺑﻔﻬﻤﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻛﻼﻡ ﺧﺪﺍ ﻧﻮﺭ ﻣﺒﻴﻦ ﻭ‬
‫ﻧﻮﺭ ﻳﻘﻴﻦ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﮔﻔﺖ ﺷﻤﺎ ﻣﻲﺧﻮﺍﻫﻴﺪ ﺑﺎ ﺷﻤﻊ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﺪ‪:‬‬
‫ﺑــﻪ ﻧــﻮﺭ ﺷــﻤﻊ ﺟﻮﻳــﺪ ﺩﺭ ﺑﻴﺎﺑــﺎﻥ‬ ‫ﺯﻫــﻲ ﻧــﺎﺩﺍﻥ ﻛــﻪ ﺍﻭ ﺧﻮﺭﺷــﻴﺪ ﺗﺎﺑــﺎﻥ‬
‫ﺩﻟﻴﻞ ﻳﺎﺯﺩﻫﻢ – ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ ﺍﻳﻨﻜﻪ ﻫﺮ ﻭﻗﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﻳﺎ ﺃﺋﻤ‪‬ﻪ‪ ‬ﻣﻄﻠﺒﻲ ﺭﺍ ﺑﻴﺎﻥ ﻣﻲﻛﺮﺩﻧﺪ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻣﻄﻠﺐ ﺧﻮﺩ ﺁﻳﻪﺍﻱ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﻟﻴﻞ‬
‫ﻣﻲﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﻲﮔﻔﺖ ﻣﺪﺭﻙ ﺷﻤﺎ ﺩﺭ ﻓﻼﻥ ﺣﻜﻢ ﭼﻴﺴﺖ؟ ﺍﻳﺸﺎﻥ‬
‫ﻓﻮﺭﻱ ﺁﻳﻪﺍﻱ ﺭﺍ ﻧﺸﺎﻥ ﻣﻲﺩﺍﺩﻧﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺩﺭ ﺑﺎﺏ ﻣﺴﺢ ﺳﺮ ﺩﺭ‬
‫ﻭﺿﻮء ﺯﺭﺍﺭﻩ ﺷﻨﻴﺪ ﻛﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻣﻲﮔﻮﻳﺪ؛ ﻣﺴﺢ ﺭﺍ ﺑﺒﻌﺾ ﺳﺮ ﺑﺎﻳﺪ ﻛﺸﻴﺪ‪ ،‬ﺯﺭﺍﺭﻩ‬
‫ﭘﺮﺳﻴﺪ‪ :‬ﺍﺯ ﭼﻪ ﻣﺪﺭﻙ ﻣﻲ ﻓﺮﻣﺎﺋﻴﺪ؟ ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺪﻟﻴﻞ "ﺑﺎء" ﺩﺭ ﺁﻳﻪ *واﻣﺴﺤﻮاْ ﺑِﺮُؤ ِ‬
‫وﺳ ُﻜ ْﻢ‬ ‫ََُْ ُ‬
‫& ﻛﻪ ﺑﺮﺍﻱ ﺗﺒﻌﻴﺾ ﺍﺳﺖ‪ .‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﺑﻪ ﻣﻨﺼﻮﺭ ﺩﻭﺍﻧﻘﻲ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻘﻮﻝ ﻧﻤ‪‬ﺎﻡ‬
‫ﺎﺳ ٌﻖ ﺑِﻨَﺒٍَﺄ ﻓَـﺘَﺒَـﻴﱠـﻨُﻮا&‪ ،‬ﻭ ﻣﻨﺼﻮﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﮔﻮﺵ ﻣﺪﻩ ﺯﻳﺮﺍ ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪* :‬إِن ﺟﺎء ُﻛﻢ ﻓَ ِ‬
‫َ ْ‬
‫ﺭﺍ ﺷﻨﻴﺪ ﻭ ﻓﻬﻤﻴﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﺑﻪ ﻛﺴﻴﻜﻪ ﺩﺭ ﺑﻴﺖ ﺍﻟﺨﻼ ﻣﻲﻧﺸﺴﺖ ﺑﺮﺍﻱ‬
‫ﺍﺳﺘﻤﺎﻉ ﺻﻮﺕ ﺯﻧﺎﻥ ﻣﻐﻨﻴﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻱ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪* :‬إِ ﱠن اﻟ ﱠ‬
‫ﺴ ْﻤ َﻊ‬
‫ﺴ ُﺆوﻻً&‪ ،‬ﻭ ﺍﻭ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻓﻬﻤﻴﺪ ﻭ ﺍﺯ ﻧﺸﺴﺘﻦ ﺩﺭ ﺁﻧﺠﺎ‬ ‫اد ُﻛ ﱡﻞ أُوﻟـﺌِ َ‬
‫ﻚ َﻛﺎ َن َﻋ ْﻨﻪُ َﻣ ْ‬ ‫ﺼ َﺮ َواﻟْ ُﻔ َﺆ َ‬
‫َواﻟْﺒَ َ‬
‫ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺑﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺍﺳﻤﺎﻋﻴﻞ ﻓﺮﻣﻮﺩ ﻫﺮﮔﺎﻩ‬
‫ﻣﺆﻣﻨﻮﻥ ﻧﺰﺩ ﺗﻮ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻧﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﻦ ﺑﺪﻟﻴﻞ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‬
‫)ﺍﻟﺘﻮﺑﻪ‪(61 :‬‬ ‫ﲔ‪‬‬ ‫‪ ‬ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ ﺑﹺﺎﷲﹼﹺ ﹶﻭ ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ ﻟ ﹺ ﹾﻠ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹺ ﹶ‬
‫ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﻓﺮﻣﻮﺩ ﺍﮔﺮ ﻣﻄﻠﻘﺔ ﺛﻼﺛﻪ ﺭﺍ ﺑﻨﺪﻩﺍﻱ ﻧﻜﺎﺡ ﻛﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻃﻼﻕ‬
‫ﺩﻫﺪ ﺑﺮﺍﻱ ﺷﻮﻫﺮ ﺳﺎﺑﻖ ﺍﻭ ﺑﻪ ﻋﻘﺪ ﺟﺪﻳﺪ ﺣﻼﻝ ﻣﻲﺷﻮﺩ ﺑﺪﻟﻴﻞ ﺍﻳﻨﻜﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ*‬
‫ﺢ َزْوﺟﺎً ﻏَْﻴـ َﺮﻩُ &‪ ،‬ﻭ ﺑﻨﺪﻩ ﻫﻢ ﺯﻭﺝ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﺑﻪ ﻛﺴﻴﻜﻪ‬ ‫ﺣﺘ ِ‬
‫ﱠﻰ ﺗَﻨﻜ َ‬
‫َ َ‬
‫ﺯﻣﻴﻦ ﺧﻮﺭﺩﻩ ﺑﻮﺩ ﻭ ﻧﺎﺧﻦ ﺍﻭ ﻛﻨﺪﻩ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺮ ﺩﺳﺖ ﺧﻮﺩ ﺩﻭﺍ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ ﻭ ﻋﺮﺽ‬
‫ﻛﺮﺩ ﺩﺭ ﻭﺿﻮء ﭼﻪ ﻛﻨﻢ؟ ﻓﺮﻣﻮﺩ ﺍﻳﻦ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ‬
‫ﻓﺮﻣﻮﺩﻩ‪َ * :‬ﻣﺎ َﺟ َﻌ َﻞ َﻋﻠَْﻴ ُﻜ ْﻢ ﻓِﻲ اﻟﺪﱢﻳ ِﻦ ِﻣ ْﻦ َﺣ َﺮ ٍج &‪ .‬ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﻛﺘﺎﺏ ﻛﺎﻓﻲ ﻭ ﺗﻔﺴﻴﺮ‬
 ‫‪71‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺻﺎﻓﻲ ﺩﺭ ﻣﻘﺪﻣﻪ ﻫﻔﺘﻢ ﻛﺘﺎﺑﺶ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﻛﻪ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﻓﺮﻣﻮﺩ‪:‬‬
‫»إذا ﺣﺪﺛﺘﮑﻢ ﺑﺸﯽء ﻓﺎﺳﺌﻠﻮﻧﯽ أﻳﻦ ﻫﻮ ﻣﻦ ﮐﺘﺎب اﷲ«‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻫﺮﮔﺎﻩ ﻣﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺣﺪﻳﺜﻲ‬
‫ﺑﻴﺎﻥ ﻛﺮﺩﻡ ﺍﺯ ﻣﻦ ﺑﭙﺮﺳﻴﺪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﺯ ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ‪ .‬ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪ :‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻧﻬﻲ ﻧﻤﻮﺩ ﺍﺯ ﻗﻴﻞ ﻭ ﻗﺎﻝ ﻭ ﻓﺴﺎﺩ ﻣﺎﻝ ﻭﻛﺜﺮﻩ ﺳﺆﺍﻝ‪ ،‬ﻳﻜﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺁﻥ ﺟﻨﺎﺏ‬
‫ﻋﺮﺽ ﻛﺮﺩ ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺯ ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ؟ ﻓﺮﻣﻮﺩ ﺍﺯ ﺁﻳﺔ‪:‬‬
‫ٍ‬ ‫‪ ‬ﻻﱠ َﺧﻴـﺮ ﻓِﻲ َﻛﺜِﻴ ٍﺮ ﱢﻣﻦ ﻧﱠﺠﻮاﻫﻢ إِﻻﱠ ﻣﻦ أَﻣﺮ ﺑِ ٍ‬
‫ﺼ َﺪﻗَﺔ أ َْو َﻣ ْﻌ ُﺮوف أ َْو إِ ْ‬
‫ﺻﻼَ ٍح ‪‬‬ ‫ْ َ ُ ْ َ ْ ََ َ‬ ‫َْ‬
‫)اﻟﻨﺴﺎء‪(۱۱۴ :‬‬
‫ﻭ ﺁﻳﺔ‪:‬‬
‫)اﻟﻨﺴﺎء‪(۵ :‬‬ ‫ﺴ َﻔ َﻬﺎء أ َْﻣ َﻮاﻟَ ُﻜ ُﻢ ‪‬‬
‫‪َ ‬وﻻَ ﺗُـ ْﺆﺗُﻮاْ اﻟ ﱡ‬
‫ﻭ ﺁﻳﺔ‪:‬‬
‫ِ‬
‫)اﳌﺎﺋﺪﻩ‪(۱۰۱ :‬‬ ‫‪ ‬ﻻَ ﺗَ ْﺴﺄَﻟُﻮاْ َﻋ ْﻦ أَ ْﺷﻴَﺎء إن ﺗُـ ْﺒ َﺪ ﻟَ ُﻜ ْﻢ ﺗَ ُ‬
‫ﺴ ْﺆُﻛ ْﻢ ‪‬‬
‫ﻭ ﻫﺰﺍﺭﺍﻥ ﻭﺭﺩ ﺩﻳﮕﺮ ﻛﻪ ﺃﺋﻤ‪‬ﻪ‪ ‬ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﺳﺘﺪﻻﻝ ﻭ ﺍﺳﺘﺸﻬﺎﺩ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ‬
‫ﻣﻄﺎﻟﺐ ﺧﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻣﺮﺩﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻧﻤﻲﻓﻬﻤﻴﺪﻧﺪ ﺍﻳﻦ ﺍﺳﺘﺸﻬﺎﺩ ﺻﺤﻴﺢ ﻧﺒﻮﺩ‪.‬‬
‫ﺩﻟﻴﻞ ﺩﻭﺍﺯﺩﻫﻢ – ﺧﻮﺩ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺃﻣﺮ ﺑﻪ ﺗﺪﺑ‪‬ﺮ ﻭ ﺗﻔﻜّﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻤﻮﺩﻩ‪،‬‬
‫ﺍﮔﺮ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﻮﺩ ﭼﮕﻮﻧﻪ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺩﺭ ﺳﻮﺭﺓ ﻧﺴﺎء ﺁﻳﺔ ‪ 82‬ﺃﻣﺮ ﺑﻪ ﺗﺪﺑ‪‬ﺮ ﻧﻤﻮﺩﻩ‪:‬‬

‫‪    ‬‬

‫»ﺁﻳﺎ ﭼﺮﺍ ﺩﺭ ﻗﺮﺁﻥ ﺗﺪﺑ‪‬ﺮ ﻧﻤﻲﻛﻨﻨﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻣﺤﻤ‪‬ﺪص ﺁﻳﺔ ‪ 24‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪        ‬‬
‫»ﺁﻳﺎ ﭼﺮﺍ ﺩﺭ ﻗﺮﺁﻥ ﺗﺪﺑ‪‬ﺮ ﻧﺪﺍﺭﻧﺪ ﺑﻠﻜﻪ ﺑﺮ ﺩﻟﻬﺎ ﻗﻔﻞ ﺯﺩﻩ ﺷﺪﻩ ﺍﺳﺖ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ ‪ 29‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫»ﻛﺘﺎﺏ ﺑﺎ ﺑﺮﻛﺘﻲ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻳﻢ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺗﺪﺑ‪‬ﺮ ﻛﻨﻨﺪ ﺩﺭ ﺁﻳﺎﺗﺶ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪72‬‬

‫ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺁﻳﺎﺕ‪ .‬ﭘﺲ ﺩﺭ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺑﺎﻳﺪ ﺗﺪﺑ‪‬ﺮ ﻧﻤﻮﺩ ﻭ ﺣﺘﻲ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﺎﺗﺶ‬
‫ﻗﺎﺑﻞ ﺗﺪﺑ‪‬ﺮ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻓﺼﻞ ‪ 20‬ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‬
‫ﻭﺍﺟﺐ ﺍﺳﺖ‪.‬‬
‫ﺩﻟﻴﻞ ﺳﻴﺰﺩﻫﻢ – ﺍﻭﺍﻣﺮﻳﺴﺘﻜﻪ ﺩﺭ ﻗﺮﺁﻥ ﺃﻣﺮ ﺷﺪﻩ ﺑﻪ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﻭ ﺍﮔﺮ ﺑﻨﺎ ﺑﻮﺩ ﻛﺴﻲ‬
‫ﻧﻔﻬﻤﺪ ﭼﮕﻮﻧﻪ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺃﻣﺮ ﺑﺎﺗّﺒﺎﻉ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 3‬ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ‪:‬‬

‫‪       ‬‬

‫»ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ ﺁﻧﭽﻪ ﺑﺴﻮﻱ ﺷﻤﺎ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ«‪.‬‬
‫ﻭ ﺁﻳﺔ ‪:157‬‬
‫‪           ‬‬

‫)ﺍﻋﺮﺍﻑ‪(157 :‬‬ ‫‪   ‬‬

‫»ﭘﺲ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺍﻳﻦ ﺭﺳﻮﻝ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺰﺭگ ﺷﻤﺮﻧﺪ ﻭ ﻳﺎﺭﻱ ﻛﻨﻨﺪ ﻭ ﺁﻥ‬
‫ﻧﻮﺭﻳﻜﻪ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪﻩ ﭘﻴﺮﻭﻱ ﻛﻨﻨﺪ ﺍﻳﺸﺎﻥ ﺭﺳﺘﮕﺎﺭﻧﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪:171‬‬

‫‪               ‬‬
‫»ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﮔﻮﻳﻨﺪ ﺑﻠﻜﻪ ﭘﻴﺮﻭﻱ‬
‫ﻣﻲﻛﻨﻴﻢ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺁﻥ ﻳﺎﻓﺘﻪﺍﻳﻢ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ ‪ 134‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫»ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﭼﺮﺍ ﻧﻔﺮﺳﺘﺎﺩﻱ ﺑﻪ ﺳﻮﻱ ﻣﺎ ﺭﺳﻮﻟﻲ ﻛﻪ ﭘﻴﺮﻭﻱ ﻛﻨﻴﻢ ﺁﻳﺎﺕ ﺗﻮ ﺭﺍ«‪.‬‬
‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺳﻮﺭﺓ ﻗﺼﺺ ﺁﻳﺔ ‪ 47‬ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﺁﻳﺔ ‪ 21‬ﻓﺮﻣﻮﺩﻩ‪ .‬ﭘﺲ ﺗﻤﺎﻡ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﺗﺎﺑﻊ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺎﺷﻨﺪ‪ ،‬ﻭﻟﻲ ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺯﻣﺎﻥ ﻣﺎ ﺍﮔﺮ ﺑﺸﻴﻌﻪ ﻭ ﻳﺎ ﺳﻨّﻲ‬
‫ﺑﮕﻮﺋﻲ ﺑﻴﺎﺋﻴﺪ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﻛﻨﻴﻢ‪ ،‬ﺍﻳﺸﺎﻥ ﻣﺎﻧﻨﺪ ﻛﻔّﺎﺭ ﺟﺎﻫﻠﻴ‪‬ﺖ ﻣﻲﮔﻮﻳﻨﺪ ﭘﺪﺭﺍﻥ ﻭ ﻋﻠﻤﺎء ﻣﺎ‬
‫ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﭘﺲ ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺍﻳﻦ ﻫﻤﻪ ﺁﻳﺎﺕ ﻛﻪ ﺃﻣﺮ ﺑﻪ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﻭ ﺗﺪﺑ‪‬ﺮ‬
 ‫‪73‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﺭ ﺁﻥ ﺷﺪﻩ‪ ،‬ﺍﮔﺮ ﻣﺴﻠﻤﺎﻧﻲ ﻧﺪﻳﺪﻩ ﺑﮕﻴﺮﺩ ﻭ ﺑﺎﺯ ﺑﺪﻧﺒﺎﻝ ﺍﻓﻜﺎﺭ ﺧﻮﺩ ﻭ ﻳﺎ ﺍﻓﻜﺎﺭ ﻣﻠّﺖ ﺧﻮﺩ‬
‫ﺑﺮﻭﺩ ﺍﺯ ﻛﻔّﺎﺭ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺑﺪﺗﺮ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻛﻔّﺎﺭ ﺟﺎﻫﻠﻴ‪‬ﺖ ﻗﺮﺁﻧﻲ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﭼﻮﻥ ﺁﻣﺪ‬
‫ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﻣﺘّﺤﺪ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻧﻔﺎﻕ ﻭ ﻋﺪﺍﻭﺕ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﻧﮕﻔﺘﻨﺪ ﻣﺎ ﻧﻤﻲﻓﻬﻤﻴﻢ‪،‬‬
‫ﻭﻟﻲ ﻣﺮﺩﻡ ﻣﺎ ﺑﺒﻬﺎﻧﺔ ﺍﻳﻨﻜﻪ ﻧﻤﻲﻓﻬﻤﻴﻢ ﺍﺯ ﻛﻼﻡ ﺧﺪﺍ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻛﺎﺭ ﺑﺠﺎﺋﻲ‬
‫ﺭﺳﻴﺪﻩ ﻛﻪ ﺷﻴﻌﻪ ﺍﺯ ﺳﻨّﻲ‪ ،‬ﻭ ﺳﻨّﻲ ﺍﺯ ﺷﻴﻌﻪ ﻭﺣﺸﺖ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺩﺷﻤﻦ ﺟﺎﻧﻲ ﻳﻜﺪﻳﮕﺮﻧﺪ‪ ،‬ﻭ‬
‫ﻳﻚ ﻋﺪ‪‬ﻩ ﺑﻨﺎﻡ ﺭﻭﺿﻪﺧﻮﺍﻥ ﺷﺐ ﻭ ﺭﻭﺯ ﺩﺭ ﮔﻮﻳﻨﺪﮔﻲ ﺧﻮﺩ ﻣﺎﺩ‪‬ﺓ ﻓﺴﺎﺩ ﻭ ﺩﺷﻤﻨﻲ ﺭﺍ ﺯﻳﺎﺩ‬
‫ﻣﻲﻛﻨﻨﺪ ﻭ ﺷﻴﻄﺎﻥ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﻭ ﺩﺷﻤﻨﺎﻥ ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ‪ ،‬ﺍﺯ ﺧﻮﺩ ﺧﻮﺷﻨﻮﺩ ﻭ ﻣﺴﺮﻭﺭ‬
‫ﻣﻲﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﻣﻨﺸﺈ ﺗﻤﺎﻡ ﺍﻳﻦ ﺑﺪﺑﺨﺘﻴﻬﺎ ﻭ ﺯﻳﺎﻧﻬﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﻮﺯﻩﻫﺎﻱ ﻋﻠﻤﻴ‪‬ﻪ ﺑﻪ‬
‫ﻃﻠّﺎﺏ ﻋﻠﻮﻡ ﺩﻳﻨﻲ ﺗﺰﺭﻳﻖ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻗﺮﺁﻥ ﻇﻨّﻲ‪ ‬ﺍﻟﺪ‪‬ﻻﻟﺔ ﻭ ﺣﺪﻳﺚ ﻗﻄﻌﻲ ﺍﻟﺪ‪‬ﻻﻟﻪ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﻃﻠّﺎﺏ ﺳﺎﺩﺓ ﺧﻮﺵﺑﺎﻭﺭ ﺧﺒﺮ ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﻛﺠﺎ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﻛﺪﺍﻡ ﺩﺷﻤﻦ ﺍﻳﻦ‬
‫ﻛﻼﻡ ﺭﺍ ﺑﻪ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺍﻳﻦ ﻛﻼﻡ ﺑﺎﻃﻠﻲ ﺍﺳﺖ ﻭ ﻧﺘﺎﺋﺞ ﺑﺴﻴﺎﺭ ﺳﻮﺋﻲ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﺁﻥ‬
‫ﺟﻤﻠﻪ ﻋﺪﻡ ﺗﻮﺟ‪‬ﻪ ﻣﺤﺼﻠﻴﻦ ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭ ﻗﻄﻌﻲﻧﺪﺍﻧﺴﺘﻦ ﻣﻔﺎﺩ ﺁﻥ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﻻﻟﺖ‬
‫ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﺮ ﻣﻌﺎﻧﻲ ﺁﻥ ﺍﺯ ﻫﺮ ﻛﻼﻣﻲ ﺑﻬﺘﺮ ﻭ ﻗﻄﻌﻲﺗﺮ ﺍﺳﺖ‪ ،‬ﺷﻤﺎ ﻳﻚ ﺧﻂ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺭﺍ‬
‫ﻛﻪ ﺣﺪﻳﺚ ﺍﺳﺖ ﺑﮕﺬﺍﺭﻳﺪ ﺩﺭ ﺟﻨﺐ ﻳﻚ ﺁﻳﻪ ﺍﺯ ﻗﺮﺁﻥ‪ ،‬ﻫﺮ ﻛﻢ ﺳﻮﺍﺩﻱ ﻣﻲﻓﻬﻤﺪ ﻛﻪ ﺁﻳﺎﺕ‬
‫ﻗﺮﺁﻥ ﺍﺯ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻭﺍﺿﺢﺗﺮ ﻭ ﺩﻻﻟﺘﺶ ﺑﺮ ﻣﻌﻨﻲ ﻗﻄﻌﻲﺗﺮ ﺍﺳﺖ‪ ،‬ﺁﻳﺎ ﺩﻻﻟﺖ ﺟﻤﻠﻪ ﺁﻳﺔ‪:‬‬
‫ﻮل ‪‬‬
‫ﻴﻌﻮاْ اﻟ ﱠﺮ ُﺳ َ‬ ‫ِ‬ ‫ِ‬
‫ﻴﻌﻮاْ اﻟﻠّﻪَ َوأَﻃ ُ‬
‫‪ ‬أَﻃ ُ‬
‫)اﻟﻨﺴﺎء‪ ،۵۹ :‬واﳌﺎﺋﺪﻩ‪ ،۹۲ :‬واﻟﻨﻮر‪ ،۵۴ :‬وﳏﻤﺪ‪ ،۳۳ :‬واﻟﺘﻐﺎﺑﻦ‪(۱۲ :‬‬
‫ﻭ ﻳﺎ ﺁﻳﺔ‪:‬‬
‫)اﻟﻨﺤﻞ‪(۹۰ :‬‬ ‫‪ ‬إِ ﱠن اﻟﻠّﻪَ ﻳﺄْﻣﺮ ﺑِﺎﻟْﻌ ْﺪ ِل وا ِﻹﺣﺴ ِ‬
‫ﺎن‪‬‬ ‫َ ُُ َ َ ْ َ‬
‫ﻗﻄﻌﻲ ﻧﻴﺴﺖ‪ ،‬ﺍﮔﺮ ﺑﮕﻮﻳﻨﺪ ﺩﻻﻟﺖ ﻗﺮﺁﻥ ﺑﺮ ﻣﻄﺎﻟﺐ ﺁﻥ ﻗﻄﻌﻲ ﺍﺳﺖ ﻭﻟﻴﻜﻦ ﻣﻄﺎﻟﺐ ﺁﻥ‬
‫ﺍﺟﻤﺎﻟﻲ ﺍﺳﺖ ﻛﻪ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﻧﺸﺪﻩ‪ ،‬ﮔﻮﺋﻴﻢ ﺑﺎﺷﺪ ﺍﺧﺒﺎﺭ ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺖ‪،‬‬
‫ﺍﺧﺒﺎﺭﻫﻢ ﻣﺠﻤﻞ ﺩﺍﺭﺩ‪ ،‬ﺁﻳﺎ ﺣﺪﻳﺚ‪ :‬ﻣﺎ ﺑﻌﺚ ﺍﷲ ﻧﺒﻴﺎ ﺇﻻ ﺑﺼﺪﻕ ﺍﻟﺤﺪﻳﺚ ﻭ ﺃﺩﺍء ﺍﻷﻣﺎﻧﺔ‪،‬‬
‫ﻣﻄﻠﺐ ﺁﻥ ﻣﺠﻤﻞ ﻧﻴﺴﺖ ﻭ ﺗﻔﺼﻴﻞ ﻣﻮﺍﺭﺩ ﺻﺪﻕ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﺍﻟﺒﺘّﻪ ﻣﺠﻤﻞ ﺍﺳﺖ‪ ،‬ﺣﺪﻳﺚ‬
‫ﻓﻮﻕ ﺑﺎ ﺁﻳﺔ‪:‬‬
‫) اﻟﻨﺴﺎء‪(۵۸ :‬‬ ‫ﺎت إِﻟَﻰ أ َْﻫﻠِ َﻬﺎ‪‬‬
‫‪ ‬إِ ﱠن اﻟﻠّﻪَ ﻳﺄْﻣﺮُﻛﻢ أَن ﺗُﺆدﱡواْ اﻷَﻣﺎﻧَ ِ‬
‫َ‬ ‫َ ُُ ْ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪74‬‬

‫ﻫﻴﭻ ﻓﺮﻗﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺁﻳﻪ ﺭﻭﺷﻦﺗﺮ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭﻳﻜﻪ ﻗﺮﺁﻥ ﮔﺎﻫﻲ ﺑﺎﺟﻤﺎﻝ ﺳﺨﻦ‬
‫ﮔﻔﺘﻪ ﻭ ﮔﺎﻫﻲ ﺑﻪ ﺗﻔﺼﻴﻞ‪ ،‬ﺍﺧﺒﺎﺭ ﻭ ﺍﺣﺎﺩﻳﺚ ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺖ‪ ،‬ﻛﻼﻡ ﺍﺟﻤﺎﻟﻲ ﺩﻻﻟﺖ ﻗﻄﻌﻲ‬
‫ﺑﺮ ﻣﻌﻨﻲ ﺍﺟﻤﺎﻟﻲ ﺩﺍﺭﺩ ﻭ ﻛﻼﻡ ﻣﻔﺼ‪‬ﻞﺗﺮ ﺩﻻﻟﺖ ﺑﺮ ﻣﻌﻨﻲ ﺗﻔﺼﻴﻠﻲ‪ ،‬ﭼﻪ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻭ ﭼﻪ‬
‫ﺧﺒﺮ‪ .‬ﻋﺪﻩﺍﻱ ﺍﺯ ﺑﻲﺳﻮﺍﺩﺍﻥ ﭼﻮﻥ ﺗﺰﺭﻳﻘﺎﺕ ﺳﻮء ﺩﺭ ﺁﻧﺎﻥ ﺍﺛﺮ ﻛﺮﺩﻩ‪ ،‬ﻣﻲﮔﻮﻳﻨﺪ ﺩﺭ ﺟﻤﻠﺔ‬
‫»أﻗﻴﻤﻮا اﻟﺼﻼة و آﺗﻮا اﻟﺰﮐﺎة« ﭼﻮﻥ ﺷﺮﺍﺋﻂ ﻭ ﺁﺩﺍﺏ ﻭ ﻛﻴﻔﻴ‪‬ﺎﺕ ﺫﻛﺮ ﻧﺸﺪﻩ ﻭ ﻣﺠﻤﻞ ﺍﺳﺖ‬
‫ﭘﺲ ﻇﻨّﻲ‪ ‬ﺍﻟﺪ‪‬ﻻﻟﺔ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺩﻻﻟﺖ ﺟﻤﻠﺔ‪ :‬ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼ‪‬ﻼﺓ‬
‫ﻗﻄﻌﻲ ﺍﺳﺖ ﻭﻟﻮﺍﻳﻨﻜﻪ ﺑﺮ ﻣﻌﻨﻲ ﺍﺟﻤﺎﻟﻲ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺩﻻﻟﺖ ﺣﺪﻳﺚ‪» :‬ﺑﻨﯽ اﻹﺳﻼم ﻋﻠﯽ‬
‫ﺧﻤﺲ اﻟﺼﻼة و اﻟﺰﮐﺎة و‪ «...‬ﻛﻪ ﺗﻔﺼﻴﻞ ﺩﺭ ﺍﻳﻦ ﺣﺪﻳﺚ ﻧﻴﺰ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻛﻼﻡ ﺧﺪﺍ ﺍﺯ ﻫﺮ ﻛﻼﻣﻲ ﺑﻬﺘﺮ ﻭ ﺩﻻﻟﺖ ﺁﻥ ﻭﺍﺿﺢﺗﺮ ﻭ ﻗﻄﻌﻲﺗﺮ ﺍﺳﺖ‪ ،‬ﭘﺲ‬
‫ﺣﻮﺯﻩﻫﺎﻱ ﻋﻠﻤﻴ‪‬ﻪ ﺩﺭ ﻋﻮﺽ ﺍﻳﻨﻜﻪ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﻃﺮﻑ ﻗﺮﺁﻥ ﺳﻮﻕ ﺩﻫﻨﺪ‪،‬‬
‫ﺧﻮﺍﺏ ﺁﻧﺎﻥ ﺭﺍ ﻋﻤﻴﻖﺗﺮ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﻮﻥ ﻗﺮﺁﻥ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﺩﺍﺭﺩ ﻭ‬
‫ﻣﺘﺸﺎﺑﻪ ﺁﻧﺮﺍ ﻛﺴﻲ ﻧﻤﻲﻓﻬﻤﺪ‪ .‬ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻭ‪‬ﻻً ﻣﺘﺸﺎﺑﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﻓﺼﻞ ‪ 20‬ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺛﺎﻧﻴﺎً ﺍﮔﺮ ﻋﻠّﺖ ﻇﻨّﻲ ﻭ ﻗﻄﻌﻲ‪‬ﺍﻟﺪﻻﻟﻪ ﺑﻮﺩﻥ ﻭﺟﻮﺩ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ‬
‫ﺍﺣﺎﺩﻳﺚ ﻧﻴﺰ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﺎﺿﺎﻓﻪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺿﺪ‪ ‬ﻭ ﻧﻘﻴﺾ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺑﺮ‬
‫ﺍﻳﻨﻜﻪ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﺣﺎﺩﻳﺚ‪ .‬ﭘﺲ ﭼﺮﺍ ﺍﺧﺒﺎﺭ ﺭﺍ ﺑﺪﻳﻦ ﻭﺍﺳﻄﻪ ﻇﻨّﻲ‪‬‬
‫ﺍﻟﺪ‪‬ﻻﻟﻪ ﻧﻤﻲﺩﺍﻧﻴﺪ‪ ،‬ﺍﺧﺒﺎﺭ ﺑﺴﻴﺎﺭﻱ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﺍﺧﺒﺎﺭ ﺩﻳﻨﻲ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﺩﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ‬
‫ﻣﺜﻼً ﺩﺭ ﺝ ‪ 2‬ﺑﺤﺎﺭ ﺹ ‪ 185‬ﭼﻨﺪﻳﻦ ﺧﺒﺮ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﺣﻀﺮﺕ ﺭﺿﺎ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬إن‬
‫ﻓﯽ أﺧﺒﺎرﻧﺎ ﻣﺘﺸﺎﺑﻬﺎ ﮐﻤﺘﺸﺎﺑﻪ اﻟﻘﺮآن‪ ،‬و ﻣﺤﮑﻤﺎ ﮐﻤﺤﮑﻢ اﻟﻘﺮآن‪ ،‬ﻓﺮدوا ﻣﺘﺸﺎﺑﻬﻬﺎ دون‬
‫ﻣﺤﮑﻤﻬﺎ«‪ .‬ﻳﻌﻨﻲ‪» :‬ﻣﺤﻘﻘﺎً ﺩﺭ ﺍﺧﺒﺎﺭ ﻣﺎ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﻣﺘﺸﺎﺑﻪ ﻗﺮﺁﻥ‪ ،‬ﻭ ﻣﺤﻜﻢ ﺍﺳﺖ‬
‫ﻣﺎﻧﻨﺪ ﻣﺤﻜﻢ ﻗﺮﺁﻥ‪ ،‬ﭘﺲ ﻣﺘﺸﺎﺑﻪ ﺧﺒﺮ ﺭﺍ ﺭﺩ‪ ‬ﻛﻨﻴﺪ ﺑﻪ ﻣﺤﻜﻢ ﺁﻥ«‪.‬‬

‫‪ -16‬ﻗﺮﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻔﺴﻴﺮ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ‬

‫ﻗﺮﺁﻥ ﭼﻮﻥ ﺁﻳﺎﺗﺶ ﻧﺎﺯﻝ ﺷﺪ ﻋﺮﺏ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻲ ﺁﻥ ﺭﺍ ﻓﻬﻤﻴﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻥ ﻣﺘﺄﺛّﺮ ﺷﺪ ﻭ ﺑﺎ‬
‫ﺷﻨﻴﺪﻥ ﺁﻳﺎﺗﺶ ﻣﺠﺬﻭﺏ ﮔﺸﺖ‪ ،‬ﻭ ﺑﻮﺍﺳﻄﺔ ﺁﻥ ﺍﺯ ﻋﻘﺎﺋﺪ ﻭ ﺧﺮﺍﻓﺎﺕ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻱ ﻭ ﻗﻮﻣﻲ‬
 ‫‪75‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﺳﺖ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﻪ ﺑﺮﻛﺖ ﺁﻥ ﺑﺮ ﺟﻬﺎﻥ ﺁﻥ ﺭﻭﺯ ﺗﻔﻮ‪‬ﻕ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﺪﻭﻥ ﺗﻔﺴﻴﺮ‬
‫ﻓﻬﻤﻴﺪﻩ ﻧﻤﻲﺷﺪ ﭼﮕﻮﻧﻪ ﻋﺮﺏ ﺟﺎﻫﻞ ﺁﻥ ﺭﺍ ﻓﻬﻤﻴﺪ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺍﮔﺮ ﻗﺮﺁﻥ ﻣﺤﺘﺎﺝ ﺑﻪ ﺗﻔﺴﻴﺮ ﺑﻮﺩ‬
‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺗﻔﺴﻴﺮﻱ ﺑﺮﺍﻱ ﺁﻥ ﻧﺎﺯﻝ ﻣﻲﻧﻤﻮﺩ‪ ،‬ﻭ ﻳﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﺗﻔﺴﻴﺮﻱ ﺑﺮ ﺁﻥ‬
‫ﻣﻲﻧﻮﺷﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻧﻨﻮﺷﺘﻪ ﻭ ﺣﺘّﻲ ﺃﺋﻤﺔ ﻫﺪﻱ‪ ‬ﻛﻪ ﻧﺴﺒﺘﺎً ﻭﻗﺖ ﺩﺍﺷﺘﻨﺪ ﺗﻔﺴﻴﺮﻱ ﺑﺮ‬
‫ﻗﺮﺁﻥ ﻧﻨﻮﺷﺘﻨﺪ‪ ،‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻔﺴﻴﺮﻱ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺛﺎﻧﻴﺎً ﺗﻔﺴﻴﺮﻫﺎﺋﻲ ﻛﻪ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻫﻤﻪ ﻛﻼﻡ ﺑﺸﺮﻱ ﺍﺳﺖ ﻭ ﻛﻼﻡ ﺧﺪﺍ ﺭﻭﺷﻦﺗﺮﺍﺯ ﻛﻼﻡ‬
‫ﺍﻳﺸﺎﻧﺴﺖ‪ ،‬ﺣﻘّﺘﻌﺎﻟﻲ ﺩﺭﻭﺍﺿﺢﮔﻮﺋﻲ ﻭ ﻓﻬﻤﺎﻧﻴﺪﻥ ﻣﻄﺎﻟﺐ ﺍﺯ ﻫﺮ ﺑﺸﺮﻱ ﺍﺳﺘﺎﺩﺗﺮ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ‬
‫ﻛﺴﻲ ﻛﻼﻡ ﺭﻭﺷﻦ ﺧﺪﺍ ﺭﺍ ﻧﻔﻬﻤﺪ ﻛﻼﻡ ﻣﻔﺴ‪‬ﺮﻳﻦ ﺭﺍ ﺑﻄﺮﻳﻖ ﺍﻭﻟﻲ ﻧﺨﻮﺍﻫﺪ ﻓﻬﻤﻴﺪ‪ ،‬ﺷﻤﺎ‬
‫ﺑﻴﺎﺋﻴﺪ ﺍﻳﻦ ﺗﻔﺴﻴﺮﻫﺎﺋﻲ ﻛﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﮕﺬﺍﺭﻳﺪ ﻛﻨﺎﺭ ﻗﺮﺁﻥ ﻭ ﺣﺴﺎ ﺑﺒﻴﻨﻴﺪ ﻛﺪﺍﻡ ﻣﺸﻜﻞﺗﺮ‬
‫ﺍﺳﺖ‪ ،‬ﺑﻠﻲ ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﻟﻐﺖ ﻋﺮﺏ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺪ ﺗﺮﺟﻤﺔ ﻗﺮﺁﻥ ﻻﺯﻡ ﺍﺳﺖ ﻭﻟﻲ ﺗﺮﺟﻤﻪ‬
‫ﻏﻴﺮ ﺍﺯ ﺗﻔﺴﻴﺮ ﺍﺳﺖ ﻭ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﺛﺎﻟﺜﺎًَ ﺗﻔﺎﺳﻴﺮﻱ ﻛﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺩﺭ ﻋﻮﺽ ﺍﻳﻨﻜﻪ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﺭﺍ ﺭﻭﺷﻦﺗﺮ ﻛﻨﺪ‬
‫ﺗﺎﺭﻳﻚﺗﺮ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻣﺜﻼً ﺗﻔﺴﻴﺮ ﻣﻨﻬﺞ ﺍﻟﺼ‪‬ﺎﺩﻗﻴﻦ ﻭ ﻣﺠﻤﻊﺍﻟﺒﻴﺎﻥ ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﺗﻔﺎﺳﻴﺮ ﺍﺳﺖ‬
‫ﺑﺮﺍﻱ ﻳﻚ ﺁﻳﻪ ﭼﻨﺪﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺑﺮﺍﻱ ﻳﻚ ﻛﻠﻤﻪ ﭼﻨﺪ ﻣﻌﻨﻲ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ‬
‫ﺫﻳﻞ ﺁﻥ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻣﺘﻌﺎﺭﺽ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﻧﻔﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﺪﺍﻡ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻻﺕ ﺻﺤﻴﺢ ﻭ‬
‫ﻛﺪﺍﻡ ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﺳﺮﮔﺮﺩﺍﻥ ﻣﻲﮔﺬﺍﺭﻧﺪ ﻭ ﻣﻲ ﺭﻭﻧﺪ‪ ،‬ﻣﺜﻼ ﺷﻤﺎ ﺑﻪ ﺟﻤﻠﺔ‪:‬‬

‫)ﺑﻘﺮﻩ‪(۱۸۴ :‬‬ ‫‪    ‬‬

‫ﻛﻪ ﺩﺭ ﺁﻳﺔ ‪ 184‬ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻣﻲﺑﺎﺷﺪ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻴﺪ‪ .‬ﺗﺎ ﺻﺪﻕ ﮔﻔﺘﺎﺭ ﻣﺎ ﺭﻭﺷﻦ ﺷﻮﺩ‪ .‬ﺍﮔﺮ‬
‫ﻛﺴﻲ ﺍﻳﻦ ﺗﻔﺎﺳﻴﺮ ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﺎﺷﺪ ﻭ ﺧﻮﺩ ﺑﻪ ﻗﺮﺁﻥ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ ﻭ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﻭ ﻟﻐﺖ‬
‫ﻗﺮﺁﻥ ﻭﺍﺭﺩ ﺑﺎﺷﺪ ﻫﺮ ﻣﻌﻨﻲ ﻛﻪ ﻇﺎﻫﺮﺗﺮ ﻭ ﺭﻭﺷﻦﺗﺮ ﺍﺳﺖ ﺑﮕﻴﺮﺩ ﺭﺍﺣﺖ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺭﺍﺑﻌﺎً ﺍﻳﻦ ﺗﻔﺎﺳﻴﺮﻱ ﻛﻪ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻏﺎﻟﺒﺎً ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺣﻤﻞ ﺑﺮ ﺧﺮﺍﻓﺎﺕ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﻭﺍﺧﺒﺎﺭ ﻏﻠﻮ‪‬ﺁﻣﻴﺰ ﺭﺍ ﺩﺭ ﺿﻤﻦ ﺁﻳﺎﺕ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻗﺮﺁﻧﻲ ﻛﻪ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺣﻘﺎﺋﻖ ﺍﺳﺖ ﻓﻌﻼ‬
‫ﻣﻤﻠﻮ‪ ‬ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﺜﻼ ﺣﻖّ ﺗﻌﺎﻟﻲ ﺑﺮﺍﻱ ﻗﺪﺭﺕﻧﻤﺎﺋﻲ ﺧﻮﺩ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺁﻳﺔ ‪26‬‬
‫ﻣ‪‬ﺜًﻞ ﺑﻪ ﭘﺸﻪ ﺯﺩﻩ ﻭ ﺑﻌﻮﺿﻪ ﻛﻪ ﺣﻴﻮﺍﻥ ﻛﻮﭼﻜﻲ ﺍﺳﺖ ﻭ ﺗﻤﺎﻡ ﻗﻮﺍﻱ ﻇﺎﻫﺮﻱ ﻭ ﺑﺎﻃﻨﻲ ﺭﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪76‬‬

‫ﻭﺍﺟﺪ ﺍﺳﺖ ﺁﻭﺭﺩﻩ ﻛﻪ ﻫﻢ ﺧﺮﻃﻮﻡ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﻣﻜﻴﺪﻥ ﺧﻮﻥ ﻭ ﻫﻢ ﭘﺮ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﻓﺮﺍﺭ‪ ،‬ﺑﻪ‬
‫ﻃﻮﺭﻱ ﻛﻪ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻠﻤﺎﻱ ﺑﺸﺮﻱ ﺟﻤﻊ ﺷﻮﻧﺪ ﺑﻪ ﻛﻴﻔﻴ‪‬ﺖ ﺧﻠﻘﺖ ﺁﻥ ﭘﻲ ﻧﻤﻲﺑﺮﻧﺪ‪ ،‬ﺁﻥ‬
‫ﻭﻗﺖ ﻣﻔﺴﺮّﻳﻦ ﺷﻴﻌﻪ – ﻣﺎﻧﻨﺪ ﻋﻠﻲ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺗﻔﺴﻴﺮ ﺑﺮﻫﺎﻥ ﻭ ﻧﻮﺭ ﺍﻟﺜﻘﻠﻴﻦ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ‬
‫ﻮﺿﺔً" »ﭘﺸﻪ« ﻋﻠﻲِ ﺑﻦ ﺍﺑﻲ ﻃﺎﻟﺐ‪ ‬ﻭ‬‫ﺑﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﻳﻜﺪﻳﮕﺮ – ﮔﻔﺘﻪﺍﻧﺪ ﻣﻘﺼﻮﺩ ﺍﺯ " ﺑَـ ُﻌ َ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ "ﻓَ َﻤﺎ ﻓَـ ْﻮﻗَـ َﻬﺎ" ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺳﺖ! ﻛﺴﻲ ﻧﺒﻮﺩﻩ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﮕﻮﻳﺪ‪ :‬ﻣﮕﺮ ﺧﺪﺍ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺴﺖ ﻭ ﻳﺎ ﻣﻲﺗﺮﺳﻴﺪ ﻧﺎﻡ ﻋﻠﻲ‪ ‬ﺭﺍ ﺑﺒﺮﺩ ﻛﻪ ﺩﺭ ﻋﻮﺽ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺑﻨﺎﻡ‬
‫ﺑﻌﻮﺿﻪ ـ ﭘﺸﻪ ـ ﺫﻛﺮ ﻛﺮﺩﻩ‪ ،‬ﺍﻳﻨﺎﻥ ﻫﺮ ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﻧﺎﻡ ﺣﻴﻮﺍﻧﻲ ﺁﻣﺪﻩ ﻣﺎﻧﻨﺪ ﺑﻌﻮﺿﻪ ﻭ ﺍﺑﻞ ﻭ‬
‫ﺩﺍﺑ‪‬ﻪ ﻫﻤﻪ ﺭﺍ ﺗﺄﻭﻳﻞ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺑﻪ ﻋﻠﻲ‪ ‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺑﻪ ﺳﺎﻳﺮ ﻓﺮﻕ ﺍﺳﻼﻣﻲ ﺑﻔﻬﻤﺎﻧﻨﺪ ﺁﻳﺎﺗﻲ‬
‫ﺩﺭ ﺷﺄﻥ ﻋﻠﻲ‪ ‬ﻧﺎﺯﻝ ﺷﺪﻩ! ﻭ ﺑﻪ ﺍﻳﻦ ﻭﺍﺳﻄﻪ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﺗﻮﻫﻴﻦ ﻭ ﺑﺎ ﻗﺮﺁﻥ‬
‫ﺑﺎﺯﻱ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﻣﻮﻫﻮﻥ ﻭ ﻣﻤﻠﻮ‪ ‬ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻧﺸﺎﻥ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﺷﻤﺎ ﺍﮔﺮ ﺗﻔﺴﻴﺮﻱ ﺭﺍ ﻛﻪ ﺑﻪ‬
‫ﻧﺎﻡ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﺴﻜﺮﻱ‪ ‬ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻄﺎﻟﻌﻪ ﻧﻤﺎﺋﻴﺪ ﺗﻌﺠ‪‬ﺐ ﻣﻲﻛﻨﻴﺪ ﻭ ﻣﻲﺑﻴﻨﻴﺪ‬
‫ﺍﻣﺎﻣﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻋﻠﻢ ﻣﺮﺩﻡ ﻣﻲﺑﺎﺷﺪ ﺍﺯ ﺗﺎﺭﻳﺦ ﻭ ﻗﺮﺁﻥ ﻭ ﺳﺎﻳﺮ ﺍﻣﻮﺭ ﺑﻲﺍﻃّﻼﻉ ﺑﻮﺩﻩ‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﺧﺒﺎﺭ ﺍﻟﺪ‪‬ﺧﻴﻠﻪ ﺑﻌﻀﻲ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺩﻳﻨﻲ ﻧﺰﺩ ﻣﻦ ﺁﻣﺪ ﻭ ﮔﻔﺖ ﺷﻤﺎ ﻗﺒﻮﻝ ﺩﺍﺭﻳﺪ ﻛﻪ ﺳﻮﺭﺓ ﺍﻧﺴﺎﻥ)ﺩﻫﺮ(‬
‫ﻛﻪ ﺩﺭ ﺟﺰء ‪ 29‬ﻗﺮﺁﻥ ﺍﺳﺖ ﺩﺭ ﺷﺄﻥ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺧﺎﻧﻮﺍﺩﺓ ﺍﻭ‪ ‬ﻧﺎﺯﻝ ﺷﺪﻩ؟ ﮔﻔﺘﻢ ﺑﻠﻲ‬
‫ﻣﻦ ﻗﺒﻮﻝ ﺩﺍﺭﻡ‪ ،‬ﻭﻟﻲ ﺷﻤﺎ ﭼﻄﻮﺭ؟ ﻣﻦ ﻣﻌﺘﻘﺪﻡ ﺷﻤﺎ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﺪ‪ ،‬ﺑﻠﻜﻪ ﺁﻥ ﺍﻣﺎﻡ‪ ‬ﺭﺍ‬
‫ﻳﻴﺮﻭ ﻋﻘﻞ ﻭ ﻗﺮﺁﻥ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻫﻢ ﻣﻮﻫﻮﻥ ﻛﺮﺩﻩﺍﻳﺪ ﮔﻔﺖ‪ :‬ﭼﮕﻮﻧﻪ ﺗﻬﻤﺖ‬
‫ﻣﻲﺯﻧﻴﺪ؟ ﮔﻔﺘﻢ‪ :‬ﺗﻬﻤﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺩ‪‬ﻋﺎﻱ ﺑﺎ ﺩﻟﻴﻞ ﺍﺳﺖ‪ ،‬ﺣﺎﻝ ﺛﺎﺑﺖ ﻣﻲﻛﻨﻢ ﺑﻄﻮﺭﻱ ﻛﻪ‬
‫ﺧﻮﺩ ﺷﻤﺎ ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻲ‪ ،‬ﺁﻳﺎ ﺷﻤﺎ ﻗﺒﻮﻝ ﺩﺍﺭﻱ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﺍﺯ ﺍﻭ‪‬ﻝ ﺗﺎ ﺑﻪ ﺁﺧﺮ ﺁﻥ ﺩﺭ‬
‫ﺷﺄﻥ ﻋﻠﻲ‪ ‬ﻧﺎﺯﻝ ﺷﺪﻩ؟ ﮔﻔﺖ‪ :‬ﺑﻠﻲ‪ ،‬ﮔﻔﺘﻢ‪ :‬ﺧﻴﻠﻲ ﺧﻮﺏ ﺩﺭ ﺍﻭ‪‬ﻝ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻲﮔﻮﻳﺪ‪:‬‬

‫)اﻧﺴﺎن‪(۲ :‬‬ ‫‪    ‬‬

‫»ﻣﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻳﻢ«‪.‬‬
‫ﺩﺭ ﺗﻔﺎﺳﻴﺮ ﺷﻴﻌﻪ ﺁﻣﺪﻩ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻧﺴﺎﻥ ﻋﻠﻲ‪ ‬ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺷﻤﺎ ﻗﺒﻮﻝ ﺩﺍﺭﻳﺪ؟‬
‫ﮔﻔﺖ‪ :‬ﺑﻠﻲ‪ ،‬ﮔﻔﺘﻢ‪ :‬ﺑﺴﻴﺎﺭ ﺧﻮﺏ‪ ،‬ﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫‪77‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫)اﻧﺴﺎن‪(۲ :‬‬ ‫‪     ‬‬

‫»ﻣﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﻧﻄﻔﺔ ﻣﺨﻠﻮﻁ ﺁﻓﺮﻳﺪﻳﻢ«‪.‬‬
‫ﺁﻳﺎ ﺷﻤﺎ ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ ﻗﺒﻮﻝ ﺩﺍﺭﻳﺪ ﻛﻪ ﻋﻠﻲ‪ ‬ﺍﺯ ﻧﻄﻔﺔ ﺣﻀﺮﺕ ﺍﺑﻮﻃﺎﻟﺐ ﻭ ﻓﺎﻃﻤﺔ‬
‫ﺑﻨﺖ ﺍﺳﺪ ﺧﻠﻖ ﺷﺪﻩ؟ ﺩﻳﺪﻡ ﺗﺄﻣﻞ ﻛﺮﺩ ﻭ ﺟﻮﺍﺏ ﻧﺪﺍﺩ‪ ،‬ﻭ ﺳﭙﺲ ﮔﻔﺖ‪ :‬ﺧﻴﺮ ﻋﻠﻲ‪ ‬ﺍﺯ‬
‫ﻧﻮﺭ ﺧﻠﻖ ﺷﺪﻩ ﻭ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻭﺟﻮﺩ ﭘﺪﺭﺵ ﺑﻮﺩ‪ ،‬ﮔﻔﺘﻢ‪ :‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ‬
‫ﺷﻤﺎ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﺪ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺍﻳﻦ ﺳﻮﺭﻩ ﺩﺭ ﺷﺄﻥ ﻋﻠﻲ‪ ‬ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﭘﺲ ﭼﺮﺍ ﺍﻭ‪‬ﻝ‬
‫ﺍﻗﺮﺍﺭ ﻛﺮﺩﻱ؟ ﻭ ﭼﺮﺍ ﺩﺭ ﺗﻔﺎﺳﻴﺮ ﺧﻮﺩ ﻧﻮﺷﺘﻪﺍﻳﺪ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﺩﺭ ﺷﺄﻥ ﺍﻭ ﺍﺳﺖ؟ ﺑﺎﺿﺎﻓﻪ‬
‫ﺩﺭ ﺗﻔﺎﺳﻴﺮ ﺷﻴﻌﻪ ﺁﻣﺪﻩ ﻛﻪ ﭼﻮﻥ ﺣﻀﺮﺍﺕ ﺣﺴﻨﻴﻦ‪ ‬ﺑﻴﻤﺎﺭ ﺷﺪﻧﺪ ﺑﺮﺍﻱ ﺳﻼﻣﺘﻲ ﺍﻳﻨﺎﻥ‬
‫ﻋﻠﻲ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﺬﺭ ﻛﺮﺩﻧﺪ ﺳﻪ ﺭﻭﺯ‪ ،‬ﺭﻭﺯﻩ ﺑﮕﻴﺮﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺑﻴﻤﺎﺭﻱ ﺁﻧﺎﻥ‬
‫ﺭﻓﻊ ﺷﺪ‪ ،‬ﻋﻠﻲ‪ ‬ﺑﺮﺍﻱ ﮔﺮﻓﺘﻦ ﺭﻭﺯﻩ ﺳﻪ ﺻﺎﻉ ﺟﻮ ﺗﻬﻴﻪ ﻛﺮﺩﻩ ﺑﺮﺍﻱ ﺳﻪ ﺭﻭﺯ ﺁﺭﺩ ﻛﺮﺩﻧﺪ‬
‫ﻭ ﻫﺮ ﺭﻭﺯ ﺑﺮﺍﻱ ﺍﻓﻄﺎﺭ ﺧﻮﺩ ﭘﻨﺞ ﮔﺮﺩﺓ ﻧﺎﻥ ﺗﻬﻴﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺭﻭﺯ ﺍﻭ‪‬ﻝ ﻣﻮﻗﻊ ﺍﻓﻄﺎﺭ ﻣﺴﻜﻴﻨﻲ ﺁﻣﺪ‬
‫ﻭ ﻫﺮ ﭘﻨﺞ ﮔﺮﺩﺓ ﻧﺎﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺣﻀﺮﺍﺕ ﺑﺎ ﺣﺴﻨﻴﻦ ﻭ ﻛﻨﻴﺰ ﺍﻳﺸﺎﻥ ﻓﻀّﻪ ﺑﺪﻭﻥ‬
‫ﻏﺬﺍ ﻣﺎﻧﺪﻩ ﺑﺎ ﺁﺏ ﺍﻓﻄﺎﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﺭﻭﺯ ﺩﻭﻡ ﻧﻴﺰ ﻫﺮ ﭘﻨﺞ ﮔﺮﺩﺓ )ﻗﺮﺹ( ﻧﺎﻥ ﺭﺍ ﺑﻪ ﻳﺘﻴﻢ ﺩﺍﺩﻧﺪ ﻭ‬
‫ﺧﻮﺩ ﮔﺮﺳﻨﻪ ﻣﺎﻧﺪﻧﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺭﻭﺯ ﺳﻮﻡ‪ ،‬ﻛﻪ ﺍﺯ ﺿﻌﻒ ﻭ ﮔﺮﺳﻨﮕﻲ ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ‬
‫ﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﺁﻳﺔ‪:‬‬
‫)اﻹﻧﺴﺎن‪(۸ :‬‬ ‫‪ ‬وﻳﻄ ِْﻌﻤﻮ َن اﻟﻄﱠﻌﺎم َﻋﻠَﻰ ﺣﺒﱢ ِﻪ ِﻣﺴ ِﻜﻴﻨﺎً وﻳﺘِﻴﻤﺎً وأ ِ‬
‫َﺳﻴﺮاً ‪‬‬ ‫ُ ْ ََ َ‬ ‫ََ‬ ‫َُ ُ‬
‫ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪ ،‬ﺁﻳﺎ ﺷﻤﺎ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻳﺪ؟ ﮔﻔﺖ‪ :‬ﺑﻠﻲ‪ ،‬ﮔﻔﺘﻢ‪ :‬ﺧﻮﺏ ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﻋﻠﻲ‪ ‬ﻭ ﺍﻫﻞ ﺑﻴﺖ ﺍﻭ‪ ‬ﺍﺯ ﻋﻘﻞ ﻭ ﻗﺮﺁﻥ ﭘﻴﺮﻭﻱ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻭ‬
‫ﺑﺮﺧﻼﻑ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﺭﻓﺘﺎﺭ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﮔﻔﺖ‪ :‬ﭼﻄﻮﺭ؟ ﮔﻔﺘﻢ‪ :‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺍﻭ‪‬ﻻ ﻣﮕﺮ ﺑﺮﺍﻱ ﻳﻚ‬
‫ﻣﺴﻜﻴﻦ ﻭﻳﺎ ﻳﻚ ﻧﻔﺮ ﻳﺘﻴﻢ ﻳﻚ ﻧﺼﻒ ﻧﺎﻥ ﻛﺎﻓﻲ ﻧﺒﻮﺩ؟ ﻣﮕﺮ ﺁﻥ ﻳﺘﻴﻢ ﻣﻲﺧﻮﺍﺳﺘﻪ ﺑﺮﻭﺩ ﺩﻛّﺎﻥ‬
‫ﻧﺎﻧﻮﺍﺋﻲ ﺑﺎﺯ ﻛﻨﺪ؟ ﺑﺎﺿﺎﻓﻪ ﮔﻮﻳﻨﺪ ﭼﺮﺍﻏﻲ ﻛﻪ ﺑﻪ ﺧﺎﻧﻪ ﺭﻭﺍ ﺍﺳﺖ ﺑﻪ ﻣﺴﺠﺪ ﺣﺮﺍﻡ ﺍﺳﺖ!‬
‫ﻛﺴﺎﻧﻴﻜﻪ ﺧﻮﺩ ﮔﺮﺳﻨﻪﺍﻧﺪ ﻧﺼﻒ ﻳﻚ ﻧﺎﻥ ﺭﺍ ﺑﻪ ﻣﺴﻜﻴﻦ ﻣﻲﺩﺍﺩﻧﺪ ﻭ ﺧﻮﺩ ﺑﺮﺍﻱ ﺣﻔﻆ‬

‫ﺍﻟﺼ‪‬ﺤﻪ ﻭ ﺳﺪ‪ ‬ﺟﻮﻉ ﺑﺎ ﺑﺎﻗﻲ ﻧﺎﻧﻬﺎ ﺍﻓﻄﺎﺭ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺑﻔﺮﻣﺎﻥ ﺧﺪﺍ ﻛﻪ ﻓﺮﻣﻮﺩﻩ * َوﻻَ‬
‫ﻂ & ﻋﻤﻞ ﻧﻜﺮﺩﻧﺪ‪ .‬ﻭ ﺍﺯ ﻋﻘﻞ ﻫﻢ ﻛﻪ ﺧﺪﺍ ﺣﺠ‪‬ﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﭘﻴﺮﻭﻱ‬ ‫ﺗَـﺒﺴﻄْﻬﺎ ُﻛ ﱠﻞ اﻟْﺒﺴ ِ‬
‫َْ‬ ‫ُْ َ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪78‬‬

‫ﻧﻜﺮﺩﻧﺪ‪ ،‬ﺁﻳﺎ ﭘﻴﻐﻤﺒﺮص ﻭ ﺍﻣﺎﻡ‪ ‬ﺗﺎﺑﻊ ﻗﺮﺁﻥ ﻧﻴﺴﺘﻨﺪ؟ ﭼﮕﻮﻧﻪ ﺧﺪﺍ ﺑﺮﺳﻮﻝ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﻚ ِﻣﻦ ﱠرﺑﱢ َ‬
‫ﻚ& »ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺗﻮﻭﺣﻲ ﺷﺪﻩ ﭘﻴﺮﻭﻱ ﻛﻦ« ﺁﻳﺎ ﺧﺎﻧﻮﺍﺩﺓ ﺍﻭ‬ ‫* اﺗﱠﺒِﻊ ﻣﺎ أ ِ‬
‫ُوﺣ َﻲ إِﻟَْﻴ َ‬ ‫ْ َ‬
‫ﻧﺒﺎﻳﺪ ﺑﺎﻣﺮ "ﺍﺗﺒﻊ ‪ "..‬ﻋﻤﻞ ﻛﻨﻨﺪ!؟ ﺧﺪﺍ ﭘﻴﺮﻭﻱ ﻋﻘﻞ ﺭﺍ ﺣﺘّﻲ ﺑﺮ ﺭﺳﻮﻝ ﺧﻮﺩ ﻭﺍﺟﺐ ﻧﻤﻮﺩﻩ‬
‫ﭼﮕﻮﻧﻪ ﻋﻠﻲ‪ ‬ﻭ ﺍﻫﻞ ﺑﻴﺖ ﺍﻭ ﭘﻴﺮﻭﻱ ﻋﻘﻞ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻧﻜﺮﺩﻧﺪ؟ ﭼﮕﻮﻧﻪ ﻋﻠﻲ‪ ‬ﺍﻫﻞ‬
‫ﺑﻴﺖ ﻭ ﺍﻃﻔﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺿﻌﻒ ﻭ ﮔﺮﺳﻨﮕﻲ ﻣﺒﺘﻼ ﻛﺮﺩ؟ ﺁﻳﺎ ﺍﻣﺎﻣﻲ ﻛﻪ ﺑﻪ ﻭﻇﺎﺋﻒ ﻋﻘﻠﻲ ﻭ‬
‫ﻗﺮﺁﻧﻲ ﺧﻮﺩ ﺁﺷﻨﺎ ﻧﺒﺎﺷﺪ ﺍﻣﺎﻡ ﺍﺳﺖ؟ ﺑﺎﺿﺎﻓﻪ ﻛﻨﻴﺰ ﺑﻴﭽﺎﺭﻩ ﭼﻪ ﺗﻘﺼﻴﺮﻱ ﻛﺮﺩﻩ؟ ﺑﺎﺿﺎﻓﻪ ﻣﮕﺮ‬
‫ﻳﺘﻴﻢ ﭼﻪ ﻗﺪﺭ ﺷﻜﻢ ﺩﺍﺷﺘﻪ؟ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺁﻥ ﮔﻮﻳﻨﺪﺓ ﺩﻳﻨﻲ ﺑﻪ ﻓﻜﺮ ﻓﺮﻭﺭﻓﺖ ﻭ ﮔﻔﺖ‬
‫ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻲ ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﭼﻴﺴﺖ؟ ﮔﻔﺘﻢ ﻣﺎ ﺍﻣﺎﻡ ﺭﺍ ﻋﺎﻟﻢ ﻭ ﻋﺎﻗﻞ ﻣﻲﺩﺍﻧﻴﻢ‬
‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻫﻢ ﻃﺒﻖ ﻟﻐﺖ ﻋﺮﺏ ﻣﻌﻨﻲ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﭼﻮﻥ ﻗﺮﺁﻥ ﺑﻪ ﻟﻐﺖ ﻋﺮﻑ ﻋﺮﺏ ﻧﺎﺯﻝ‬
‫ﺷﺪﻩ‪ ،‬ﺁﻳﻪ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﺴﻜﻴﻨﺎ ﻭ ﻳﺘﻴﻤﺎ ﻭ ﺃﺳﻴﺮﺍ ﻭ ﺍﻳﻦ ﺳﻪ ﺭﺍ ﺑﺎ ﻭﺍﻭ ﻋﺎﻃﻔﻪ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺟﻤﻊ‬
‫ﺩﺍﺭﺩ ﺁﻭﺭﺩﻩ ﻭ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻫﺮ ﺳﻪ ﺑﺎ ﻫﻢ ﺩﺭ ﻳﻚ ﺷﺐ ﺁﻣﺪﻩ ﺍﻧﺪ ﺩﺭﺏ ﺧﺎﻧﺔ‬
‫ﻋﻠﻲ‪ ‬ﻭ ﺍﻳﺸﺎﻥ ﻳﻚ ﺷﺐ ﻧﺎﻧﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩ ﻭ ﺍﻟﺒﺘّﻪ ﺑﺮﺍﻱ ﺳﺤﺮ ﺧﻮﺩ ﻧﺎﻥ ﺗﻬﻴ‪‬ﻪ‬
‫ﻛﺮﺩﻧﺪ ﺍﺯ ﻫﻤﺎﻥ ﺩﻭﺻﺎﻉ ﺟﻮ ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺑﻪ ﺳﻪ ﺭﻭﺯ ﺑﻲﻣﻮﺭﺩ ﺍﺳﺖ ﻫﺮ‬
‫ﻛﺴﻲ ﻣﻤﻜﻦ ﺍﺳﺖ ﻳﻚ ﻣﺮﺗﺒﻪ ﺍﺯ ﻏﺬﺍ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺪﻫﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﻣﺴﻜﻴﻨﺎ ﻭ ﻳﺘﻤﻴﺎ ﻭ ﺍﺳﻴﺮﺍ ﺑﺎ ﻛﻠﻤﺔ "ﺛﻢ" ﻧﻴﺎﻣﺪﻩ ﺗﺎ ﺍﻳﻨﻜﻪ ﺑﻪ ﺳﻪ ﺭﻭﺯ ﺗﻔﺴﻴﺮ ﺷﻮﺩ‪ ،‬ﭘﺲ ﺁﻧﭽﻪ‬
‫ﺩﺭ ﺗﻔﺎﺳﻴﺮ ﺁﻣﺪﻩ ﻫﻢ ﺑﺮ ﺧﻼﻑ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻫﻢ ﺑﺮﺧﻼﻑ ﻋﻘﻞ‪ ،‬ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻣﻮﻫﻮﻥ ﺳﺎﺧﺘﻪ‬
‫ﻭ ﺧﺎﻧﻮﺍﺩﺓ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﺟﺎﻫﻞ ﺑﻪ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﺩﺍﺩﻩ‪.‬‬
‫ﺧﺪﺍ ﺑﺮﺍﻱ ﺗﺠﻠﻴﻞ ﻛﺴﻴﻜﻪ ﺟﺎﻫﻞ ﺑﻪ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﻋﻘﻞ ﭘﻴﺮﻭﻱ ﻧﻜﻨﺪ ﺁﻳﻪ ﻧﺎﺯﻝ‬
‫ﻧﻤﻲﻛﻨﺪ ﻭ ﺩﺭ ﻣﺪﺡ ﺍﻳﺸﺎﻥ ﺳﻮﺭﻩ ﻧﻤﻲﺁﻭﺭﺩ‪ .‬ﻋﻘﻴﺪﺓ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ‬
‫ﺣﻘﺎﺋﻖ ﺍﺳﺖ ﻭ ﺧﺎﻧﻮﺍﺩﺓ ﺭﺳﻮﻝ ﻫﻢ ﻋﺎﻗﻞ ﻭ ﻋﺎﻟﻢ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺁﻧﭽﻪ ﺷﻴﻌﻪ ﻧﻮﺷﺘﻪ ﺗﻬﻤﺖ‬
‫ﺑﺎﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﺗﻤﺎﻡ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻭﻗﺘﻲ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﺪﻧﻲ ﺍﺳﺖ‪،‬‬
‫ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻔﺴﺮﻳﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻜّﻲ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﻜّﻪ ﻧﻪ ﺣﺴﻨﻲ‬
‫ﺑﻮﺩﻩ ﻭ ﻧﻪ ﺣﺴﻴﻨﻲ‪ ‬ﻭ ﻧﻪ ﻧﺬﺭﻱ ﺗﺎ ﺧﺪﺍ ﺳﻮﺭﻩ ﻧﺎﺯﻝ ﻛﻨﺪ!‬
 ‫‪79‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺧﺎﻣﺴﺎً‪ :‬ﺩﺭ ﺍﻳﻦ ﺗﻔﺎﺳﻴﺮﻱ ﻛﻪ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ .‬ﻫﺮ ﻛﺲ ﻫﺮﻣﺬﻫﺒﻲ ﺩﺍﺷﺘﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻃﺒﻖ‬
‫ﻣﺬﻫﺐ ﺧﻮﺩ ﻣﻌﻨﻲ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺑﺎ ﻫﺮ ﻛﺲ ﺑﺪ ﺑﻮﺩﻩ ﺁﻳﺎﺕ ﻛﻔﺮ ﻭﺳﺘﻢ ﻭ ﻧﻔﺎﻕ ﺭﺍ ﺩﺭ ﺷﺄﻥ ﺍﻭ‬
‫ﻧﺎﺯﻝ ﺩﺍﻧﺴﺘﻪ ﻭ ﺣﻤﻞ ﺑﻪ ﺍﻭ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺑﺎ ﻫﺮ ﻛﺲ ﺧﻮﺏ ﺑﻮﺩﻩ ﺁﻳﺎﺕ ﺍﻳﻤﺎﻥ ﻭ ﺍﻧﻔﺎﻕ ﻭ ﻧﻴﻜﻲ‬
‫ﺭﺍ ﺩﺭ ﺷﺄﻥ ﺍﻭ‪ ،‬ﺩﺭ ﻣﺪﺡ ﺍﻭ‪ ،‬ﺩﺍﻧﺴﺘﻪ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻣﺪ‪‬ﺍﺡﻧﺎﻣﻪ ﻭ ﻳﺎ ﻗﺪ‪‬ﺍﺡﻧﺎﻣﺔ ﺍﺷﺨﺎﺹ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪،‬‬
‫ﻭ ﺟﻨﮓ ﺩﺍﺧﻠﻲ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ ﺷﻌﻠﻪﻭﺭ ﻧﻤﻮﺩﻩ‪ ،‬ﺍﮔﺮ ﺟﺒﺮﻱ ﺑﻮﺩﻩ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺣﻤﻞ ﺑﻪ‬
‫ﺟﺒﺮ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺍﮔﺮ ﺍﺧﺘﻴﺎﺭﻱ ﺑﻮﺩﻩ ﺣﻤﻞ ﺑﺎﺧﺘﻴﺎﺭ ﻧﻤﻮﺩﻩ‪ ،‬ﺳﺎﺑﻘﻴﻦ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﻭ ﺍﻳﻦ‬
‫ﺧﻴﺎﻧﺖ ﺭﺍ ﻣﺮﺗﻜﺐ ﺷﺪﻩﺍﻧﺪ ﻭ ﻻﺣﻘﻴﻦ ﺳﺎﺩﻩﺩﻝ ﻧﻴﺰ ﺍﺯ ﺍﻳﺸﺎﻥ ﺗﻘﻠﻴﺪ ﻛﺮﺩﻩ ﻭ ﺗﻤﺎﻡ ﻫﻤ‪‬ﺖ‬
‫ﺍﻳﺸﺎﻥ ﻟﻌﻦ ﻭ ﻳﺎ ﻣﺪﺡ ﻧﻤﻮﺩﻥ ﺍﺯ ﺯﻳﺪ ﻭ ﻋﻤﺮﻭ ﺍﺳﺖ‪ .‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺭﺟﻮﻉ ﺑﻪ ﺗﻔﺎﺳﻴﺮ ﺑﺮﺍﻱ‬
‫ﺩﺍﻧﺴﺘﻦ ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﻭ ﻛﺸﻒ ﺍﻗﻮﺍﻝ ﺑﺮﺍﻱ ﻛﺴﻴﻜﻪ ﻣﻘﻠّﺪ ﻧﺒﺎﺷﺪ ﻭ ﻗﻮ‪‬ﺓ ﻣﻤﻴ‪‬ﺰﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
‫ﺧﻮﺑﺴﺖ ﺗﺎ ﮔﻮﻝ ﺍﻗﻮﺍﻝ ﺭﺍ ﻧﺨﻮﺭﺩ ﻭ ﻗﻮﻟﻲ ﺭﺍ ﻛﻪ ﺑﺎ ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﻣﻮﺍﻓﻖ ﺍﺳﺖ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻭ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺣﻤﻞ ﺑﺮ ﺭﺃﻱ ﺍﻳﺸﺎﻥ ﻧﻜﻨﺪ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺁﻳﺎﺕ ﻣﺠﻤﻠﻪ ﺭﺍ ﺑﻮﺳﻴﻠﺔ‬
‫ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻗﺮﺁﻥ ﺑﻔﻬﻤﺪ ﺯﻳﺮﺍ‪» :‬ﺍﻟﻘﺮﺍﻥ ﻳﻔﺴﺮ ﺑﻌﻀﻪ ﺑﻌﻀﺎ« ﻭ ﻳﺎ ﺍﺯ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻓﺼﻞ ﺳﺎﺑﻖ ﺫﻛﺮ ﺷﺪ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﻭ ﻧﻴﺰﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻗﺮﺁﻥ ﺍﮔﺮﭼﻪ ﺑﻴﺎﻥ‬
‫ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺤﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﻛﺴﻴﻜﻪ ﺑﺰﺑﺎﻥ ﻋﺮﺏ ﻭ ﺍﺩﺑﻴ‪‬ﺎﺕ ﻋﺮﺏ ﺁﺷﻨﺎ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﻫﺮ‬
‫ﭼﻪ ﺩﺍﻧﺎﺗﺮ ﺑﺎﺷﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﺍﺯ ﻗﺮﺁﻥ ﺑﻬﺮﻩ ﻣﻲﺑﺮﺩ‪ ،‬ﻋﺎﻟﻢ ﻣﺘﺒﺤ‪‬ﺮ ﻣﻲﺗﻮﺍﻧﺪ ﺍﺯﺗﻔﺮﻳﻊ ﻗﻮﺍﻋﺪ ﻭ‬
‫ﺍﻧﻄﺒﺎﻕ ﻛﻠﻴﺎﺕ ﻗﺮﺁﻥ ﺑﺮ ﺟﺰﺋﻴﺎﺕ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﻗﻮﺍﻋﺪ ﻓﻘﻬﻴ‪‬ﻪ ﻭ ﻋﻘﻠﻴ‪‬ﻪ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻄﺎﻟﺐ ﺑﻪ‬
‫ﻗﺪﺭ ﺣﻮﺻﻠﺔ ﺧﻮﺩ ﻭ ﺯﻳﺎﺩﻱ ﺩﺭﻙ ﺧﻮﺩ ﺑﻬﺮﻩ ﺑﺮﺩ‪ ،‬ﺷﺨﺺ ﺩﺍﻧﺸﻤﻨﺪﺍﺯ ﺗﻘﺪﻳﻢ ﻭ ﺗﺄﺧﻴﺮ‬
‫ﻛﻠﻤﻪ ﻭ ﺍﺯ ﻓﺘﺢ ﻭ ﻛﺴﺮ ﺣﺮﻭﻑ ﻭ ﺍﺯ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﻭ ﺗﻨﺎﺳﺐ ﺁﻧﻬﺎ ﭼﻴﺰﻫﺎ ﺩﺭﻙ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ‬
‫ﺩﺭﻙ ﺟﺰﺋﻴﺎﺕ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺍﺷﺨﺎﺹ ﻧﺴﺒﺖ ﺑﻔﻬﻤﺸﺎﻥ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﻛﻠﻤﺎﺕ‪ ،‬ﻳﺎ ﺟﻤﻼﺕ ﻗﺮﺁﻥ ﺗﻮﺳ‪‬ﻂ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻭ ﻛﻠﻤﺎﺕ ﻣﺸﺎﺑﻪ ﺁﻥ ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﻣﺨﺘﺼﺮ ﺍﻳﻨﻜﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻛﺘﺎﺏ ﻛﺎﻣﻠﻲ ﺍﺳﺖ ﻭ ﻣﺤﺘﺎﺝ ﺑﻪ ﺍﻳﻨﻜﻪ ﺑﻨﺪﻩﺍﻱ ﺁﻧﺮﺍ ﻛﺎﻣﻞ ﻧﻤﺎﻳﺪ‬
‫ﻧﻴﺴﺖ ﻭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻣﺴﺘﻐﻨﻲ ﺍﺯ ﻣﺨﻠﻮﻕ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻣﻄﻠﺒﻲ ﺭﺍ ﺑﻴﺎﻥ‬
‫ﻧﻜﺮﺩﻩ ﻳﺎ ﻻﺯﻡ ﻧﺒﻮﺩﻩ ﻋﻠﻢ ﺁﻧﺮﺍ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﻧﺨﻮﺍﺳﺘﻪ‪ ،‬ﻭ ﻳﺎ ﺩﺭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ -17‬ﻗﺮﺁﻥ ﺍﺯ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻣﺼﻮﻥ ﻣﺎﻧﺪﻩ ﻭ ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ ﻧﺸﺪﻩ‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪80‬‬

‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻓﺼﻞ ﺗﻮﺍﺗﺮ ﻗﺮﺁﻥ ﺗﺬﻛّﺮ ﺩﺍﺩﻳﻢ ﻗﺮﺁﻥ ﻣﺘﻮﺍﺗﺮ ﺍﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﮔﺮ ﻳﻚ ﻛﻠﻤﻪ ﻛﻢ ﻭ‬
‫ﻳﺎ ﺯﻳﺎﺩ ﻣﻲﺷﺪ ﻣﺴﻠﻤﻴﻦ ﻣﻄّﻠﻊ ﻣﻲﺷﺪﻧﺪ ﻭ ﺟﻠﻮﮔﻴﺮﻱ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﺑﺎﺿﺎﻓﻪ ﭼﻮﻥ ﻗﺮﺁﻥ ﻫﻤﻪ‬
‫ﺟﺎ ﻭ ﺩﺭ ﻫﺮ ﺧﺎﻧﻪ ﻭ ﺩﺭ ﺗﻤﺎﻡ ﻣﻤﺎﻟﻚ ﺩﻧﻴﺎ ﻧﺸﺮ ﺷﺪ‪ ،‬ﻣﻤﻜﻦ ﻧﺒﻮﺩ ﻛﺴﻲ ﺑﻪ ﺗﻤﺎﻡ ﻧﺴﺦ ﺁﻥ‬
‫ﺩﺳﺖﺑﺮﺩ ﻛﻨﺪ ﻭ ﺍﮔﺮ ﻳﻚ ﻧﺴﺨﻪ ﺭﺍ ﻛﻢ ﻳﺎ ﺯﻳﺎﺩ ﻣﻲﻛﺮﺩ ﺑﺎ ﻣﻄﺎﺑﻘﺔ ﺑﺎ ﻧﺴﺦ ﺩﻳﮕﺮ ﻣﻌﻠﻮﻡ‬
‫ﻣﻲﺷﺪ‪ .‬ﻭ ﺑﻬﺮ ﺣﺎﻝ ﺩﻻﺋﻞ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺘﺎﺏ ﻭ ﺳﻨّﺖ ﻭ ﺍﺟﻤﺎﻉ ﻭ ﻋﻘﻞ ﺩﺍﺭﻳﻢ ﻛﻪ ﻗﺮﺁﻥ‬
‫ﺩﺳﺖﻧﺨﻮﺭﺩﻩ ﻭ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻧﺸﺪﻩ ﻳﻌﻨﻲ ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ ﻧﺸﺪﻩ‪:‬‬
‫ﺃﻣ‪‬ﺎ ﺁﻳﺎﺕ‪ :‬ﺁﻳﻪ ﺍﻭﻝ‪ :‬ﺳﻮﺭﺓ ﺣﺠﺮ ﺁﻳﺔ ‪:9‬‬

‫‪        ‬‬

‫»ﺍﻳﻦ ﻗﺮﺁﻧﺮﺍ ﻣﺎ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﻭ ﺑﺪﺭﺳﺘﻲ ﻭ ﺗﺤﻘﻴﻖ ﺧﻮﺩ ﻣﺎ ﻧﮕﺎﻫﺪﺍﺭﻧﺪﺓ ﺁﻥ ﻣﻲﺑﺎﺷﻴﻢ«‪.‬‬
‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺫﻛﺮ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﻘﺮﻳﻨﺔ ﺁﻳﺔ ﻗﺒﻞ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪َ * :‬وﻗَﺎﻟُﻮاْ ﻳَﺎ أَﻳﱡـ َﻬﺎ اﻟﱠ ِﺬي ﻧُـ ﱢﺰ َل‬
‫ﻚ ﻟَ َﻤ ْﺠﻨُﻮ ٌن&‪ .‬ﺣﻖّﺗﻌﺎﻟﻲ ﺩﺭ ﺁﻳﺔ ‪ 9‬ﻭﻋﺪﻩ ﻛﺮﺩﻩ ﻛﻪ ﺧﻮﺩ ﺣﺎﻓﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻧﺪﺓ‬ ‫َﻋﻠَْﻴ ِﻪ اﻟ ﱢﺬ ْﻛ ُﺮ إِﻧﱠ َ‬
‫ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻳﻚ ﻛﻠﻤﻪ ﺍﺯ ﺁﻥ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﺷﺪﻩ‪ ،‬ﻳﺎ ﺧﺪﺍ ﺭﺍ ﻗﺎﺩﺭ‬
‫ﻧﻤﻲﺩﺍﻧﺪ ﻳﺎ ﺳﺨﻦ ﺍﻭ ﺭﺍ ﺩﺭﻭﻍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻛﺴﻲ ﻗﻄﻌﺎً ﺑﻲﺩﻳﻦ ﻭ ﺧﺪﺍﻧﺸﻨﺎﺱ ﻭﺍﺯ‬
‫ﻓﺮﻕ ﻣﺴﻠﻤﻴﻦ ﺧﺎﺭﺝ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﻔﻆ ﻗﺮﺁﻥ ﻣﺤﻔﻮﻅﺑﻮﺩﻥ ﺁﻥ‬
‫ﺍﺳﺖ ﺍﺯ ﻗﺪﺡ ﻭ ﻋﻴﺒﺠﻮﺋﻲ ﻣﺮﺩﻡ‪ ،‬ﺟﻮﺍﺏ ﮔﻮﺋﻴﻢ؛ ﺍﻳﻦ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﻗﺮﺁﻥ ﻫﺰﺍﺭ ﻋﻴﺠﺒﻮ ﺩﺍﺷﺖ‪ ،‬ﻭ ﭼﻪ ﻗﺪﺭ ﺍﺯ ﺁﻥ ﻋﻴﺠﺒﻮﺋﻲ ﻛﺮﺩﻧﺪ؛ ﮔﺎﻫﻲ‬
‫ﺳﺤﺮﺵ ﺧﻮﺍﻧﺪﻧﺪ‪ ،‬ﻭ ﮔﺎﻫﻲ ﺷﻌﺮﺵ ﮔﻔﺘﻨﺪ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﻃﺒﻖ ﺍﻧﺼﺎﻑ ﻧﺒﻮﺩ ﻣﺆﺛّﺮ ﻧﺸﺪ ﻭ‬
‫ﻓﻌﻼً ﻧﺼﺎﺭﻱ ﻭ ﻳﻬﻮﺩ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﻋﻴﺒﺠﻮﺋﻲ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﮕﻮﻧﻪ ﺧﺪﺍ ﻗﺮﺁﻥ‬
‫ﺭﺍ ﺣﻔﻆ ﻛﺮﺩ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻫﺰﺍﺭﺍﻥ ﻧﺴﺨﻪ ﺍﺯ ﺁﻥ ﭘﻮﺳﻴﺪﻩ ﻭ ﭘﺎﺭﻩ ﺷﺪﻩ ﻳﺎ ﺑﻪ ﺁﺏ ﻭ ﺁﺗﺶ‬
‫ﺭﻓﺘﻪ‪ ،‬ﺟﻮﺍﺏ ﮔﻮﺋﻴﻢ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﻔﻆ ﻗﺮﺁﻥ ﺣﻔﻆ ﻫﺮ ﻧﺴﺨﻪ ﺍﺯ ﻧﺴﺨﻪﻫﺎﻱ ﺁﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ‬
‫ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻛﺎﻏﺬﻱ ﺩﻭﺍﻡ ﻧﺪﺍﺭﺩﻭ ﭘﻮﺳﻴﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﮔﻔﺘﻴﻢ‪ :‬ﻓﻼﻥ ﻗﺼﻴﺪﺓ ﻓﻼﻥ‬
‫ﺷﺎﻋﺮ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪﻩ ﻭ ﻳﺎ ﻓﻼﻥ ﻛﺘﺎﺏ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪﻩ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﻫﻴﭻ ﻧﺴﺨﺔ ﺍﺯ‬
‫ﺁﻥ ﭘﺎﺭﻩ ﻧﺸﺪﻩ ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻭ‪‬ﻝ ﺗﺎ ﺑﻪ ﺁﺧﺮ ﺁﻥ ﻣﺎﻧﺪﻩ ﻭ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ ﺍﺯ‬
‫ﺑﻴﻦ ﻧﺮﻓﺘﻪ ﻭ ﻟﻮ ﺍﻳﻨﻜﻪ ﺍﺯ ﻧﺴﺨﻪﻫﺎﻱ ﻣﺘﻌﺪ‪‬ﺩ ﺁﻥ ﭼﻨﺪ ﻧﺴﺨﻪ ﭘﺎﺭﻩ ﻭ ﻳﺎ ﻣﻔﻘﻮﺩ ﺑﺎﺷﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ‬
 ‫‪81‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺧﺪﺍ ﻗﻮﻝ ﺩﺍﺩﻩ ﻗﺮﺁﻥ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‪ ،‬ﺣﺎﻝ ﺗﻮ ﺑﮕﻮ ﺍﺯ ﺗﻤﺎﻡ ﺟﻬﺎﺕ ﺣﻔﻆ ﻛﺮﺩﻩ ﻣﺎ ﻧﺰﺍﻋﻲ‬
‫ﻧﺪﺍﺭﻳﻢ‪.‬‬
‫ﺁﻳﺔ ﺩﻭﻡ‪ :‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ ‪ 41‬ﻭ ‪:42‬‬

‫‪          *    ‬‬

‫‪    ‬‬

‫»ﺑﻪ ﺗﺤﻘﻴﻖ ﺍﻳﻦ ﻗﺮﺁﻥ ﻛﺘﺎﺑﻲ ﺍﺳﺖ ﻋﺰﻳﺰ ﻛﻪ ﺍﺯ ﺟﻠﻮ ﻭ ﻋﻘﺐ ﺁﻥ ﺑﺎﻃﻠﻲ ﻧﻴﺎﻳﺪ‪ ،‬ﻧﺎﺯﻝ‬
‫ﺷﺪﻩ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻱ ﺣﻜﻴﻢ ﺑﻲﻧﻴﺎﺯ«‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﻴﭻ ﺑﺎﻃﻠﻲ ﺑﺮ ﻗﺮﺁﻥ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ ﺗﺤﺮﻳﻒ ﻳﻜﻲ ﺍﺯ ﺍﻓﺮﺍﺩ‬
‫ﺑﺎﻃﻠﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻗﺮﺁﻥ ﻭﺍﺭﺩ ﻧﺸﺪﻩ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﺎﻃﻞ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺗﻨﺎﻗﺾ ﻭﻛﺬﺏ ﻭ ﺑﻴﻬﻮﺩﻩ ﺩﺭ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﻭﺍﺭﺩ ﻧﻤﻲﺷﻮﺩ ﻭ ﻛﺘﺎﺑﻴﻜﻪ ﻗﺒﻞ ﻳﺎ ﺑﻌﺪ‬
‫ﺍﺯ ﺁﻥ ﺑﻴﺎﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎﻃﻞ ﺳﺎﺯﺩ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ‪ ،‬ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﻠﻤﺔ ﺑﺎﻃﻞ‬
‫ﻋﺎﻡ‪ ‬ﺍﺳﺖ ﻭ ﺗﻤﺎﻡ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﺷﺎﻣﻞ ﻣﻲﺷﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺷﺎﻣﻞ ﺗﺤﺮﻳﻒ ﻧﻴﺰ ﻣﻲ‬
‫ﺷﻮﺩ‪ ،‬ﭘﺲ ﭼﻨﻴﻦ ﺑﺎﻃﻠﻲ ﺑﺮ ﻗﺮﺁﻥ ﻭﺍﺭﺩ ﻧﺸﺪﻩ‪ ،‬ﺍﻟﺒﺘﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺩﺭ ﻗﺮﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬
‫ﻛﻪ ﺑﺮ ﺑﻄﻼﻥ ﺗﺤﺮﻳﻒ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺍﮔﺮﭼﻪ ﺻﺮﻳﺢ ﻧﺒﺎﺷﺪ ﻭ ﺑﻪ ﺍﺷﺎﺭﻩ ﺩﻻﻟﺖ ﻛﻨﺪ ﻣﺎﻧﻨﺪ ﺁﻳﺔ‬
‫‪ 77‬ﻭ ‪ 78‬ﺳﻮﺭﺓ ﻭﺍﻗﻌﻪ‪:‬‬
‫‪        ‬‬
‫»ﺑﻪ ﺗﺤﻘﻴﻖ ﺍﻳﻦ ﻛﺘﺎﺏ ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﺑﺰﺭگ ﺩﺭ ﻛﺘﺎﺏ ﻣﺤﻔﻮﻅ«‪.‬‬
‫ﻳﻌﻨﻲ ﺩﺭ ﭘﻨﺎﻩ ﻗﺪﺭﺕ ﺣﻖ ﻣﺼﻮﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻳﺔ ‪ 21‬ﻭ ‪ 22‬ﺳﻮﺭﺓ ﺑﺮﻭﺝ‪:‬‬

‫‪    *     ‬‬

‫»ﺑﻠﻜﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﺩﺍﺭﺍﻱ ﻣﺠﺪ ﻭﺩﺭ ﻟﻮﺣﻲ ﻣﺼﻮﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ«‪.‬‬
‫ﻭ ﺁﻳﺔ ‪ 34‬ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ‪:‬‬

‫‪           ‬‬
‫ﻭ ﺁﻳﺔ ‪ 114‬ﻭ ‪ 115‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪82‬‬

‫‪           ‬‬

‫‪ *           ‬‬

‫‪            ‬‬
‫)اﻧﻌﺎم‪(۱۱۵-۱۱۴ :‬‬
‫ﻭ ﺁﻳﺔ ‪ 27‬ﺳﻮﺭﺓ ﻛﻬﻒ‪:‬‬

‫‪             ‬‬

‫‪   ‬‬

‫ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﻳﺤﺎً ﻣﻲﮔﻮﻳﺪ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻛﺴﻲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺗﺒﺪﻳﻞ ﻛﻨﺪ ﻭ‬
‫ﻳﺎ ﻋﻮﺽ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﻭ ﺃﻣ‪‬ﺎ ﺳﻨّﺖ‪ :‬ﻳﻜﻲ ﺍﺧﺒﺎﺭ ﺛﻘﻠﻴﻦ ﺍﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪» :‬إﻧﯽ ﺗﺎرک ﻓﻴﮑﻢ‬
‫اﻟﺜﻘﻠﻴﻦ ﮐﺘﺎب اﷲ و ﻫﻮ اﻟﺜﻘﻞ اﻷﮐﺒﺮ و ﻋﺘﺮﺗﯽ و ﻫﻢ اﻟﺜﻘﻞ اﻷﺻﻐﺮ ﻟﻦ ﻳﻔﺘﺮﻗﺎ ﺣﺘﯽ ﻳﺮدا ﻋﻠﯽ‬
‫اﻟﺤﻮض‪ ،‬إن ﺗﻤﺴﮑﺘﻢ ﺑﻬﻤﺎ ﻟﻦ ﺗﻀﻠﻮا ﺑﻌﺪی أﺑﺪا«‪ ،‬ﻭ ﺩﺭ ﺑﻌﻀﻲ ﺭﻭﺍﻳﺎﺕ‪ :‬ﻛﺘﺎﺏ ﺍﷲ ﻭ‬
‫ﺳﻨﺘﻲ ﻛﻪ ﺻﺤﻴﺢﺗﺮ ﻳﻌﻨﻲ ﻣﻮﺍﻓﻖ ﺑﺎ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﺁﻣﺪﻩ‪ .‬ﭘﺲ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﻣﻴﺎﻥ ﺷﻤﺎ ﻣﻲﮔﺬﺍﺭﻡ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﻪ ﺁﻥ ﻣﺘﺴﻤ‪‬ﻚ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺗﺤﺮﻳﻒ ﺩﺭ‬
‫ﺁﻥ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻗﺎﺑﻞ ﺗﻤﺴ‪‬ﻚ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻗﺮﺁﻥ ﺣﺠ‪‬ﺘﻲ ﺍﺳﺖ ﻣﺴﺘﻘﻞّ ﭼﻨﺎﻧﭽﻪ ﻣﺪﺍﺭﻙ ﺁﻥ‬
‫ﺫﻛﺮ ﺷﺪ‪ ،‬ﻭ ﺳﻨّﺖ ﻧﻴﺰ ﺣﺠ‪‬ﺘﻲ ﺍﺳﺖ ﻣﺴﺘﻘﻞّ‪ ،‬ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺩﻻﻟﺖ ﺑﺮ ﻣﻄﻠﺒﻲ ﻛﺮﺩ‬
‫ﺁﻥ ﻣﻄﻠﺐ ﺻﺤﻴﺢ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺩﻭ ﺣﺠ‪‬ﺖ ﻣﻲﺑﺎﺷﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﺠﻤﻮﻋﺎً ﻳﻚ‬
‫ﺣﺠ‪‬ﺖ ﺑﺎﺷﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﻫﺮ ﻳﻚ ﺩﻻﻟﺖ ﺑﺮ ﻣﻄﻠﺒﻲ ﻛﻨﺪ ﻛﺎﻓﻲ ﻭ ﻻﺯﻡ ﺍﻷﺧﺬ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ‬
‫ﺃﺋﻤ‪‬ﻪ‪ ‬ﻛﻪ ﻋﺘﺮﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻧﺪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻣﻄﺎﻟﺐ ﺧﻮﺩ ﻭ ﺍﺛﺒﺎﺕ ﺁﻥ ﺍﺳﺘﺪﻻﻝ‬
‫ﺑﻪ ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﻣﻲﻛﺮﺩﻧﺪ ﻭﮔﺎﻫﻲ ﻧﻴﺰ ﺑﻪ ﺳﻨّﺖ ﺭﺳﻮﻝص ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺧﺼﻮﺻﺎً‬
‫ﺩﺭ ﻣﻮﺭﺩ ﻧﺰﺍﻉ ﻛﻪ ﺩﺭ ﻛﻠﻤﺎﺕ ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ‬ﺩﺭ ﺧﻄﺒﺔ ‪ 23‬ﻭ ﻧﺎﻣﺔ ‪ 53‬ﺫﻛﺮ ﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ‬
‫ﺗﻤﺴ‪‬ﻚ ﻭ ﺍﺳﺘﺪﻻﻝ ﻣﺴﻠّﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﺣﺠ‪‬ﺖ ﻳﻌﻨﻲ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺩﺳﺖﻧﺨﻮﺭﺩﻩ‪ ،‬ﻭ ﺇﻟّﺎ‬
‫ﺍﺯ ﺣﺠ‪‬ﻴ‪‬ﺖ ﺳﺎﻗﻂ ﻣﻲﺷﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ؛ ﻛﺘﺎﺏ ﻣﺪﻭ‪‬ﻧﻲ ﺑﻮﺩﻩ ﻛﻪ ﻣﻴﺎﻥ ﺃﻣ‪‬ﺖ ﺧﻮﺩ ﮔﺬﺍﺷﺘﻪ‪.‬‬
 ‫‪83‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﻭﻡ‪ :‬ﺩﺭ ﻣﻘﺪ‪‬ﻣﺔ ﭼﻬﺎﺭﻡ ﺗﻔﺴﻴﺮ ﺻﺎﻓﻲ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﺯ ﺃﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺳﺆﺍﻝ ﻛﺮﺩﻧﺪ‪:‬‬
‫»ﻫﻞ ﻋﻨﺪﮐﻢ ﻣﻦ رﺳﻮل اﷲ ﺷﯽء ﻣﻦ اﻟﻮﺣﯽ ﺳﻮی اﻟﻘﺮآن؟ ﻗﺎل‪ :‬ﻻ و اﻟّﺬی ﻓﻠﻖ اﻟﺤﺒّﺔ‬
‫و ﺑﺮد اﻟﻨﺴﻤﺔ إﻻ أن ﻳﻌﻄﯽ ﻋﺒﺪا ﻓﻬﻤﺎ ﻓﯽ ﮐﺘﺎﺑﻪ«‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺁﻳﺎ ﻧﺰﺩ ﺷﻤﺎ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻏﻴﺮ ﺍﺯ ﻗﺮﺁﻥ ﭼﻴﺰﻱ ﺍﺯ ﻭﺣﻲ ﻣﺎﻧﺪﻩ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻧﻪ‪ ،‬ﻗﺴﻢ ﺑﻪ ﺁﻧﻜﻪ ﺣﺒ‪‬ﻪ ﺭﺍ ﺷﻜﺎﻓﺖ ﻭ‬
‫ﺟﺎﻥ ﺭﺍ ﺍﻳﺠﺎﺩ ﻛﺮﺩ ﺟﺰ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺑﻪ ﺑﻨﺪﻩﺍﻱ ﻓﻬﻢ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩﺵ ﺭﺍ ﺑﺪﻫﺪ )ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺍﺯ‬
‫ﻗﺮﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺘﺨﺮﺍﺝ ﻛﻨﺪ(‪ .‬ﺍﺯ ﺍﻳﻦ ﺧﺒﺮ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻏﻴﺮ ﺍﺯ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﭼﻴﺰﻱ ﻧﺰﺩ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻭﺣﻲ ﻧﺒﻮﺩﻩ ﭼﻪ ﺑﻌﻨﻮﺍﻥ ﻗﺮﺁﻥ ﻭ ﭼﻪ ﺑﻌﻨﻮﺍﻥ ﺩﻳﮕﺮ‪.‬‬

‫ﺃﺩﻟّﺔ ﺩﻳﮕﺮ ﺑﺮ ﻧﻔﻲ ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ‬

‫‪ -1‬ﻗﺮﺁﻥ ﻣﻴﺰﺍﻥ ﺻﺤ‪‬ﺖ ﻭ ﺳﻘﻢ ﻭ ﻛﻢ ﻭ ﺯﻳﺎﺩﻱ ﻣﻄﺎﻟﺐ ﺍﺳﻼﻣﻲ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﻣﻴﺰﺍﻥ‬
‫ﺧﺮﺍﺏ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻳﺎ ﻳﻜﻲ ﺍﺯ ﺍﺑﺰﺍﺭ ﻭ ﺍﺳﺎﺱ ﺁﻥ ﻛﻢ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻧﻤﻲﺗﻮﺍﻥ ﺑﺎ ﺁﻥ ﻣﻴﺰﺍﻥ‬
‫ﺩﺭﺳﺖ ﺳﻨﺠﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻗﺮﺁﻥ ﺗﺤﺮﻳﻒ ﺷﺪﻩ ﺑﺎﺷﺪ ﻧﻤﻲﺷﻮﺩ ﺁﻧﺮﺍ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﻧﻌﻮﺫ‬
‫ﺑﺎﷲ ﺧﺪﺍ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ ﻛﻪ ﺁﻧﺮﺍ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﻭ ﻳﺎ ﻧﺘﻮﺍﻧﺴﺘﻪ ﻣﻴﺰﺍﻥ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‬
‫ﻭ ﺍﻳﻦ ﺳﺨﻦ ﻛﻔﺮ ﻭ ﺯﻧﺪﻗﻪ ﺍﺳﺖ ﻭ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪.‬‬
‫‪ -2‬ﺗﻤﺎﻡ ﻓﻘﻬﺎﻱ ﺷﻴﻌﻪ ﻣﻲﮔﻮﻳﻨﺪ ﭘﺲ ﺍﺯ ﺳﻮﺭﺓ ﺣﻤﺪ ﺑﺎﻳﺪ ﺩﺭ ﻧﻤﺎﺯ ﻳﻚ ﺳﻮﺭﺓ ﺗﺎﻣ‪‬ﻪ ﺍﺯ‬
‫ﺳﻮﺭ ﻗﺮﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﻭ ﺩﺭ ﺻﻼة ﺁﻳﺎﺕ ﭘﺲ ﺍﺯ ﻗﺮﺍﺋﺖ ﺣﻤﺪ ﺑﺎﻳﺪﻳﻚ ﺳﻮﺭﺓ ﺗﺎﻣ‪‬ﻪ ﺑﺮ ﭘﻨﺞ‬
‫ﺭﻛﻮﻉ ﺗﻘﺴﻴﻢ ﺷﻮﺩ‪ ،‬ﻭ ﻫﺮ ﺳﻮﺭﻩ ﺍﺯ ﺳﻮﺭ ﻗﺮﺁﻥ ﺭﺍ ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ‬
‫ﺳﻮﺭﻩﻫﺎﻱ ﻗﺮﺁﻥ ﺭﺍ ﺗﺎﻡ‪ ‬ﻭ ﺗﻤﺎﻡ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﻫﺮ ﺳﻮﺭﻩﺍﻱ ﺭﺍ ﺍﺯ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻣﺼﻮﻥ ﻣﻲﺩﺍﻧﻨﺪ ﻭ‬
‫ﺇﻻّ ﻛﺎﻓﻲ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ‪.‬‬
‫‪ -3‬ﻧﺒﻮﺩﻥ ﺩﻟﻴﻠﻲ ﺑﺮ ﺗﺤﺮﻳﻒ‪ ،‬ﺧﻮﺩ ﺩﻟﻴﻞ ﺑﺮ ﻋﺪﻡ ﺗﺤﺮﻳﻒ ﺍﺳﺖ ﺯﻳﺮﺍ ﺁﻧﻜﻪ ﻣﺪ‪‬ﻋﻲ‬
‫ﺗﺤﺮﻳﻒ ﺍﺳﺖ‪ ،‬ﻳﺎ ﻣﻲﮔﻮﻳﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺮﺍﻱ ﺍﻣﺖ ﺧﻮﺩ ﻗﺮﺁﻧﻲ ﻧﮕﺬﺍﺷﺘﻪ ﻭﺭﻓﺘﻪ ﻭ ﻳﺎ‬
‫ﻣﻲﮔﻮﻳﺪ ﮔﺬﺍﺷﺘﻪ ﻭﻟﻲ ﺧﻠﻔﺎء ﭘﺲ ﺍﺯ ﺍﻭ ﻭ ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺑﮕﻮﻳﺪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺁﻧﻲ ﻧﮕﺬﺍﺷﺘﻪ ﻛﻪ ﺳﺨﻦ ﺍﻭ ﺑﺮ ﺧﻼﻑ ﺍﺟﻤﺎﻉ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻢ ﺑﺮ ﺿّﺪ‬
‫ﺳﺨﻦ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﮔﺬﺍﺷﺘﻪ ﺑﺎﻳﺪ ﻣﻌﻠﻮﻡ ﻛﻨﺪ ﭼﻪ ﻛﺲ ﺁﻧﺮﺍ‬
‫ﺗﺤﺮﻳﻒ ﻛﺮﺩﻩ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺩﻟﻴﻠﻲ ﺑﺮ ﺗﺤﺮﻳﻒ ﺷﺨﺺ ﻣﻌﻴ‪‬ﻨﻲ ﻧﻴﺴﺖ‪ ،‬ﺍﮔﺮ ﺷﺨﺺ‬
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‫ﺑﻲﺍﻃﻼﻋﻲ ﺑﮕﻮﻳﺪ‪" :‬ﺷﻴﺨﻴﻦ"‪ ،‬ﻣﻲﮔﻮﺋﻴﻢ ﭼﮕﻮﻧﻪ ﻭ ﺑﺮﺍﻱ ﭼﻪ‪ .‬ﻗﺮﺁﻧﻲ ﺭﺍ ﻛﻪ ﺗﻤﺎﻡ ﺍﺻﺤﺎﺏ‬
‫ﺭﺳﻮﻝ ﻭ ﺳﺎﻳﺮ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﺣﻔﻆ ﻭ ﻧﺸﺮﺵ ﻣﻲﻛﻮﺷﻴﺪﻧﺪ ﻭ ﺁﻥ ﻫﻤﻪ ﺑﺮﺍﻱ ﺣﻔﻆ ﺁﻥ ﻫﻤﺖ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﺟﺎﻥﻓﺸﺎﻧﻲ ﻣﻲﻛﺮﺩﻧﺪ ﭼﮕﻮﻧﻪ "ﺷﻴﺨﻴﻦ" ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﺮﺩﻧﺪ ﻛﻪ ﻫﻴﭻ ﻛﺲ ﻣﻄﻠﻊ‬
‫ﻧﺸﺪ ﻭ ﻳﺎ ﻣﻄﻠﻊ ﺷﺪ ﻭ ﺍﻋﺘﺮﺍﺿﻲ ﻧﻜﺮﺩ‪ ،‬ﻗﺮﺁﻧﻲ ﻛﻪ ﺑﺮﺍﻱ ﺁﻥ ﺍﺯ ﺟﺎﻥ ﻣﻲﮔﺬﺷﺘﻨﺪ ﻭ ﺩﺭ ﺭﺍﻩ‬
‫ﺁﻥ ﺍﺯ ﺧﺎﻧﻪ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﻣﺎﻝ ﺧﻮﺩ ﺻﺮﻓﻨﻈﺮ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺗﻤﺎﻡ ﻫﺴﺘﻲ ﺧﻮﺩ ﺭﺍ ﻧﺜﺎﺭ ﺁﻥ‬
‫ﻣﻲﻧﻤﻮﺩﻧﺪ ﭼﻪ ﺷﺪ ﻛﻪ ﺍﻋﺘﻨﺎ ﺑﺘﺤﺮﻳﻒ ﻭ ﻣﺤﺮّﻑ ﺁﻥ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﺣﺘﻲ ﺍﺷﺨﺎﺻﻲ ﻣﺎﻧﻨﺪ‬
‫ﻋﻠﻲ‪ ‬ﻭ ﺍﺑﻮﺫﺭ ﻭ ﻋﻤ‪‬ﺎﺭ ﻭ ﺳﺎﻳﺮ ﻓﺪﺍﺋﻴﺎﻥ ﺍﺳﻼﻡ ﺑﺎ ﺁﻥ ﺷﺪﺕ ﺍﻳﻤﺎﻥ‪ ،‬ﺑﻘﺪﺭ ﻳﻜﻨﻔﺮ ﺍﺯ ﻋﻮﺍﻡ‬
‫ﺯﻣﺎﻥ ﻣﺎ ﺑﺮﺍﻱ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﺩﻟﺴﻮﺯﻱ ﻧﻜﺮﺩﻧﺪ؟! ﭘﺲ ﺍﻳﻦ ﻣﻄﻠﺐ ﻳﻘﻴﻨﺎ ﺑﺎﻃﻞ ﻭ‬
‫ﮔﻮﻳﻨﺪﺓ ﺁﻥ ﺍﺯ ﻋﻘﻞ ﺗﻬﻲ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻣﻲﮔﻮﺋﻴﻢ ﺩﺭ ﻛﺪﺍﻡ ﻳﻚ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺳﺖ‬
‫ﺑﺮﺩﻧﺪ ﻭ ﻳﺎ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﺮﺩﻧﺪ؟ ﺁﻳﺎﺗﻲ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﺮﻳﺎﺳﺖ ﺍﻳﺸﺎﻥ ﻧﺒﻮﺩﻩ ﻛﻪ ﻗﻄﻌﺎً ﻛﻢ‬
‫ﻧﻜﺮﺩﻩﺍﻧﺪ ﺯﻳﺮﺍ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﻏﺮﺿﻲ ﻧﺒﻮﺩﻩ ﻭ ﻛﺴﻲ ﻫﻢ ﭼﻨﻴﻦ ﺍﺩﻋﺎﺋﻲ ﻧﻜﺮﺩﻩ ﻭ ﻫﻴﭻ‬
‫ﺗﺎﺭﻳﺨﻲ ﻣﺘﻌﺮﺽ ﺁﻥ ﻧﺸﺪﻩ‪ ،‬ﺣﺘﻲ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﻛﻪ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﻛﻠﻤﺎﺕ ﺧﻮﺩ ﮔﻠﻪ‬
‫ﺍﺯ ﺧﻠﻔﺎء ﺩﺍﺷﺘﻪ ﺍﺯ ﭼﻨﻴﻦ ﻣﻮﺿﻮﻋﻲ ﻳﺎﺩ ﻧﻜﺮﺩﻩ ﻭ ﺍﺩﻋﺎ ﻭ ﺍﻋﺘﺮﺍﺽ ﻧﻨﻤﻮﺩﻩ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺑﮕﻮﻳﻲ‬
‫ﺁﻳﺎﺗﻲ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﺰﻋﺎﻣﺖ ﻭ ﺣﻜﻮﻣﺖ ﺑﻮﺩﻩ ﻛﻢ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪‬‬
‫ﻭ ﺳﺎﻳﺮ ﺩﻭﺳﺘﺎﻥ ﺍﻭ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﺍﻣﺮ ﺧﻼﻓﺖ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭ ﺍﻣﺮ‬
‫ﺧﻼﻓﺖ ﺑﺎ "ﺷﻴﺨﻴﻦ" ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﺭﺍﺟﻊ ﺑﺎﻳﻦ ﻣﻮﺿﻮﻉ ﺩﺭ ﺍﺣﺘﺠﺎﺟﺎﺕ‬
‫ﺧﻮﺩ ﻧﮕﻔﺘﻨﺪ ﻭ ﻧﺎﻣﻲ ﺍﺯ ﻛﻢ ﻛﺮﺩﻥ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﺒﺮﺩﻧﺪ‪ .‬ﺍﮔﺮ ﺁﻳﺎﺗﻲ ﺭﺍﺟﻊ ﺑﺨﻼﻓﺖ ﻭ ﺯﻋﺎﻣﺖ‬
‫ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ‬ﺑﻮﺩ ﺑﺎﻳﺪ ﺧﻮﺩ ﺁﻧﺤﻀﺮﺕ ﻭ ﺳﺎﻳﺮ ﻣﻌﺘﺮﺿﻴﻦ ﻛﻪ ﺍﻋﺘﺮﺍﺽ ﺩﺍﺷﺘﻨﺪ ﺗﺬﻛﺮ‬
‫ﺩﻫﻨﺪ ﻭ ﺑﺮﺍﻱ ﺁﻧﺠﻨﺎﺏ ﺍﺳﺘﺪﻻﻝ ﻭ ﺍﺳﺘﺸﻬﺎﺩ ﻛﻨﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﺍﮔﺮ‬
‫ﭼﻨﻴﻦ ﺁﻳﻪﺍﻱ ﺑﻮﺩ ﺗﺬﻛﺮ ﺁﻥ ﺑﺮﻫﺮ ﺳﺨﻨﻲ ﻣﻘﺪﻡ ﺑﻮﺩ‪ ،‬ﭘﺲ ﺩﺭ ﺍﻭﻝ ﺍﻣﺮ ﺧﻼﻓﺖ ﻗﺒﻞ ﺍﺯ‬
‫ﺍﺳﺘﻘﺮﺍﺭ ﺧﻼﻓﺖ ﭼﻨﻴﻦ ﺻﺤﺒﺘﻲ ﻧﺸﺪﻩ ﻭ ﺳﺨﻨﻲ ﺑﻤﻴﺎﻥ ﻧﻴﺎﻣﺪﻩ‪ .‬ﺍﻣﺎ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﻋﺜﻤﺎﻥ‬
‫ﭘﺲ ﺍﻭ ﻣﺤﺘﺎﺝ ﺑﭽﻨﻴﻦ ﻛﺎﺭﻱ ﻧﺒﻮﺩ ﺯﻳﺮﺍ ﭘﺲ ﺍﺯ ﺍﺳﺘﻘﺮﺍﺭ ﺧﻼﻓﺖ ﺷﻴﺨﻴﻦ ﻭ ﮔﺬﺷﺖ ﺳﺎﻟﻬﺎ‬
‫ﻛﻪ ﺧﻼﻓﺖ ﺑﻌﺜﻤﺎﻥ ﻣﻨﺘﻘﻞ ﺷﺪ ﺍﮔﺮ ﭼﻨﻴﻦ ﺁﻳﺎﺗﻲ ﺑﻮﺩ ﺑﺎﻳﺪ ﺩﺭ ﺍﻭﻝ ﺍﻣﺮ ﺧﻼﻓﺖ ﻛﻢ ﻳﺎ‬
‫ﺗﺤﺮﻳﻒ ﻛﻨﻨﺪ ﻧﻪ ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺳﺎﻟﻬﺎ‪ ،‬ﺁﻳﺎﺗﻲ ﻛﻪ ﺑﺮﺍﻱ ﺧﻼﻓﺖ ﺷﻴﺨﻴﻦ ﺿﺮﺭ ﻧﺪﺍﺷﺖ‬
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‫ﺑﺮﺍﻱ ﺧﻼﻓﺖ ﻋﺜﻤﺎﻥ ﺑﻄﺮﻳﻖ ﺍﻭﻟﻲ ﺿﺮﺭ ﻧﺪﺍﺷﺘﻪ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺯﻣﺎﻥ ﻋﺜﻤﺎﻥ ﻗﺮﺁﻥ ﺩﺭ ﺷﺮﻕ ﻭ‬
‫ﻏﺮﺏ ﺟﻬﺎﻥ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺮﺍﻱ ﻋﺜﻤﺎﻥ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﺁﻥ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺷﺖ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺍﮔﺮ‬
‫ﻋﺜﻤﺎﻥ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻣﻲﻛﺮﺩ ﻗﺎﺗﻠﻴﻦ ﺍﻭ ﻛﻪ ﺑﺪﻭﺭ ﺧﺎﻧﺔ ﺍﻭ ﺍﺟﺘﻤﺎﻉ ﻛﺮﺩﻧﺪ ﺑﺮﺍﻱ ﻗﺘﻞ ﺍﻭ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺍﺣﺘﺠﺎﺝ ﺑﺎﻳﻦ ﻛﺎﺭ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻻﺍﻗﻞ ﻳﻜﻤﺮﺗﺒﻪ ﺑﺎﻭ ﺍﻳﺮﺍﺩ ﻛﻨﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﭼﻨﻴﻦ ﺍﻳﺮﺍﺩﻱ‬
‫ﻧﻜﺮﺩﻧﺪ‪ .‬ﻭ ﻫﻴﭻ ﺗﺎﺭﻳﺨﻲ ﻧﺸﺎﻥ ﻧﻤﻲﺩﻫﺪ ﻛﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺮﺍﻱ ﺗﺤﺮﻳﻒ ﺑﺎﻭ‬
‫ﺍﺷﻜﺎﻟﻲ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﺮﺍﺩ ﺍﻳﺸﺎﻥ ﺑﻌﺜﻤﺎﻥ ﺭﺍﺟﻊ ﺑﺤﻴﻒ ﻭ ﻣﻴﻞ ﺑﻴﺖﺍﻟﻤﺎﻝ ﻭ ﻧﺼﺐ‬
‫ﻣﺄﻣﻮﺭﻳﻦ ﻧﺎﻻﻳﻖ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻣﺮ ﻗﺮﺁﻥ ﻣﻬﻤﺘﺮ ﺑﻮﺩ‪ ،‬ﺑﺎﺿﺎﻓﻪ ﺑﺮ ﻋﻠﻲﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪‬‬
‫ﻭﺍﺟﺐ ﺑﻮﺩ ﻛﻪ ﺍﮔﺮ ﻋﺜﻤﺎﻥ ﻗﺮﺁﻥ ﺭﺍ ﻛﻢ ﻳﺎ ﺯﻳﺎﺩ ﻧﻤﻮﺩﻩ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﺧﻮﺩ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺑﺎﺻﻞ ﺁﻥ ﺑﺮﮔﺮﺩﺍﻧﺪ ﻭ ﻛﺎﻣﻞ ﻧﻤﺎﻳﺪ ﻭ ﻗﺮﺁﻥ ﻛﺎﻣﻞ ﺭﺍ ﻧﺸﺎﻥ ﺩﻫﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺳﻜﻮﺕ ﻛﻨﺪ ﻭ‬
‫ﻻﺍﻗﻞ ﺍﺷﺎﺭﻩ ﻫﻢ ﻧﻜﻨﺪ‪ ،‬ﻋﻠﻲ‪ ‬ﻛﻪ ﺩﺭ ﺧﻼﻓﺖ ﺧﻮﺩ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻓﺮﻣﺎﻥ ﺩﺍﺩ‬
‫ﺍﻣﻼﻛﻲ ﻛﻪ ﺩﺭ ﺗﺼﺮﻑ ﻣﺄﻣﻮﺭﻳﻦ ﻋﺜﻤﺎﻥ ﺑﻮﺩ ﺑﺼﺎﺣﺒﺎﻧﺶ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻭ ﺣﺘﻲ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ‬
‫ﺩﺭ ﺧﻄﺒﻪ ‪ 15‬ﻓﺮﻣﻮﺩﻩ‪» :‬واﷲ ﻟﻮ وﺟﺪﺗﻪ ﻗﺪ ﺗﺰوج ﺑﻪ اﻟﻨﺴﺂء‪ ،‬و ﻣﻠﮏ ﺑﻪ اﻹﻣﺂء ﻟﺮددﺗﻪ‪ ،‬ﻓﺈن‬
‫ﻓﯽ اﻟﻌﺪل ﺳﻌﺔ«‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﮔﺮ ﺑﻴﺎﺑﻢ ﻛﻪ ﺑﺂﻥ ﺍﻣﻼﻙ ﺯﻧﺎﻧﻲ ﺗﺰﻭﻳﺞ ﺷﺪﻩ ﻭ ﻛﻨﻴﺰﺍﻧﻲ‬
‫ﺧﺮﻳﺪﻩ ﺷﺪﻩ ﻫﺮ ﺁﻳﻨﻪ ﺁﻥ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻢ ﺯﻳﺮﺍ ﺩﺭ ﻋﺪﺍﻟﺖ ﻭﺳﻌﺘﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺟﻮﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﻛﺴﻲ ﻛﻪ ﺑﺮﺍﻱ ﻳﻚ ﻭﺟﺐ ﺯﻣﻴﻦ ﺑﻴﺖﺍﻟﻤﺎﻝ ﺍﻳﻦ ﻫﻤﻪ ﺩﻟﺴﻮﺯﻱ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺩﺳﺖ ﻣﺄﻣﻮﺭﻳﻦ‬
‫ﻋﺜﻤﺎﻥ ﮔﺮﻓﺘﻪ ﭼﮕﻮﻧﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺒﻴﻨﺪ ﻗﺮﺁﻥ ﻛﻢ ﻣﻲﺷﻮﺩ ﻭ ﺑﺮﻭﻱ ﺧﻮﺩ ﻧﻴﺎﻭﺭﺩ ﻭ ﻛﻠﻤﻪﺍﻱ‬
‫ﻧﮕﻮﻳﺪ؟! ﺑﺎﺿﺎﻓﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﻣﺮ ﻛﻨﺪ ﺑﻪ ﺭﺟﻮﻉ ﺑﻘﺮﺁﻥ ﻣﻌﻤﻮﻟﻲ ﻭ ﺁﻧﺮﺍ ﺍﻣﺎﻡ ﻭ ﺣﺠﺖ ﺑﺨﻮﺍﻧﺪ‪.‬‬
‫ﭘﺲ ﻣﺴﻠﻢ ﺑﺪﺳﺖ ﻋﺜﻤﺎﻥ ﭼﻨﻴﻦ ﻋﻤﻠﻲ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺍﻭ ﻛﻪ ﺩﻳﮕﺮ ﺑﺮﺍﻱ ﺍﺣﺪﻱ‬
‫ﭼﻨﻴﻦ ﺍﺣﺘﻤﺎﻟﻲ ﺩﺍﺩﻩ ﻧﺸﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﺁﻧﻘﺪﺭ ﺩﺭ ﺑﻼﺩ ﺍﺳﻼﻣﻲ ﺩﺭ ﻣﺴﺎﺟﺪ ﻭ ﻣﺤﺎﻓﻞ ﺣﺎﻓﻆ ﻭ‬
‫ﻗﺎﺭﻱ ﺯﻳﺎﺩ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﺣﺪﻱ ﺩﺳﺘﺮﺳﻲ ﺑﻪ ﺗﻤﺎﻡ ﺁﻧﺎﻥ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺷﺖ ﻭ ﭼﻨﺎﻥ ﺑﻘﺮﺁﻥ‬
‫ﺗﻮﺟﻪ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﺩﺭ ﻗﺮﺁﻥ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻳﻚ ﻭﺍﻭ ﺩﺭ ﺟﺎﻳﻲ ﺍﺯ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ‬
‫ﺑﻮﺩ‪ ،‬ﻳﺎ ﭘﺲ ﺍﺯ ﻭﺍﻭ ﺍﻟﻔﻲ ﺑﻮﺩ ﻫﻤﻪ ﺧﻮﺩ ﺭﺍ ﻣﻮﻇﻒ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺁﻥ ﻭﺍﻭ ﻳﺎ ﺍﻟﻒ ﺭﺍ ﺩﺭ‬
‫ﺳﺎﻳﺮ ﻗﺮﺁﻥﻫﺎ ﺑﮕﺬﺍﺭﻧﺪ ﻭﺍﮔﺮ ﺗﺎﺋﻲ ﻣﺪ‪‬ﻭﺭ ﺑﻮﺩ ﻫﻤﻪ ﺳﻌﻲ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﻧﺴﺨﻪﻫﺎ ﻣﺪ‪‬ﻭﺭ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻣﻮﺍﻇﺒﺘﻲ ﻛﻪ ﺩﺭ ﻧﺴﺨﻪﺑﺮﺩﺍﺭﻱ ﻗﺮﺁﻥ ﺷﺪﻩ ﺩﺭ ﻫﻴﭻ ﻛﺘﺎﺑﻲ ﻧﺸﺪﻩ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻤﻜﻦ‬
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‫ﺍﺳﺖ ﻛﺴﻲ ﺩﺭ ﻗﺮﺁﻥ ﺩﺳﺖ ﺑﺮﺩ ﻭ ﻛﺴﻲ ﻣﻄﻠﻊ ﻧﺸﻮﺩ‪ ،‬ﺁﺭﻱ ﺧﺪﺍ ﺭﻭﻱ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻲ ﺭﺍ‬
‫ﺳﻴﺎﻩ ﻛﻨﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﻳﻜﻌﺪ‪‬ﻩ ﻋﻮﺍﻡ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺗﻔﺮﻗﻪ ﻭ ﻋﻨﺎﺩ ﻭ‬
‫ﺑﺪﮔﻮﻳﻲ ﺑﻔﺮﻕ ﻣﺴﻠﻤﻴﻦ ﭼﻨﺪ ﻧﻔﺮ ﺍﺧﺒﺎﺭﻱ ﻛﺞ ﺳﻠﻴﻘﺔﺳﻔﻴﻪ ﺁﻣﺪﻧﺪ ﺍﺧﺒﺎﺭﻱ ﺭﺍ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ‬
‫ﺗﺤﺮﻳﻒ ﺍﺯ ﻛﺘﺐ ﻣﺠﻌﻮﻟﻪ ﺟﻤﻊﺁﻭﺭﻱ ﻛﺮﺩﻧﺪ ﻛﻪ ﻫﻤﺎﻥ ﺍﺧﺒﺎﺭ ﻧﻴﺰ ﺩﻻﻟﺖ ﺑﺮ ﺗﺤﺮﻳﻒ ﻧﺪﺍﺭﺩ‪،‬‬
‫ﻣﮕﺮ ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﻫﻤﻪ ﺟﺎ ﺑﻲﺧﺒﺮﺑﺎﺷﺪ‪ ،‬ﻣﺎ ﺁﻥ ﺍﺧﺒﺎﺭ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺧﻮﺍﻧﻨﺪﻩ ﻣﻲﮔﺬﺍﺭﻳﻢ‬
‫ﺗﺎ ﺧﻮﺩ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪.‬‬
‫‪ -4‬ﺍﻗﻮﺍﻝ ﺑﺰﺭﮔﺎﻥ ﻭ ﻋﻠﻤﺎﻱ ﻓﺮﻳﻘﻴﻦ ﻭ ﺗﺼﺮﻳﺢ ﺍﻳﺸﺎﻥ ﺑﺮ ﻋﺪﻡ ﺗﺤﺮﻳﻒ‪ :‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺎ‬
‫ﻛﻠﻤﺎﺕ ﺑﻌﻀﻲ ﺭﺍ ﺍﺯ ﺑﺎﺏ ﻧﻤﻮﻧﻪ ﺫﻛﺮ ﻣﻲﻛﻨﻴﻢ‪ :‬ﻋﻼّﻣﺔ ﻃﺒﺮﺳﻲ ﺩﺭ ﻣﺠﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﻴﻦ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻗﺮﺁﻥ ﭼﻴﺰﻱ ﺯﻳﺎﺩ ﻧﺸﺪﻩ‪ ،‬ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﻛﻢ ﺷﺪﻩ ﻳﺎ ﺧﻴﺮ‪،‬‬
‫ﻧﻈﺮ ﺻﺤﻴﺢ ﺍﺯ ﻣﺬﻫﺐ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻱ ﻛﻢ ﻧﺸﺪﻩ‪ .‬ﻭ ﺳﻴﺪ ﻣﺮﺗﻀﻲ ﻧﻴﺰ ﭼﻨﻴﻦ‬
‫ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﭼﻨﺪ ﻣﻮﺿﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﻠﻢ ﺑﺼﺤ‪‬ﺖ ﻧﻘﻞ ﻗﺮﺁﻥ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺯﻳﺎﺩ ﻭ‬
‫ﻛﻢ ﻧﺸﺪﻧﺶ ﻣﺎﻧﻨﺪ ﻋﻠﻢ ﻣﺎ ﺍﺳﺖ ﺑﻪ ﺷﻬﺮﻫﺎ ﻭ ﻣﺎﻧﻨﺪ ﻋﻠﻢ ﻣﺎ ﺑﻮﻗﺎﻳﻊ ﺗﺎﺭﻳﺨﻲ ﻭ ﻛﺘﺐ‬
‫ﻣﺸﻬﻮﺭﻩ‪ ،‬ﺯﻳﺮﺍ ﻋﻨﺎﻳﺖ ﻣﺴﻠﻤﻴﻦ ﺷﺪﻳﺪ ﻭ ﺩﻭﺍﻋﻲ ﺑﺴﻴﺎﺭﻱ ﺑﺮ ﻧﻘﻞ ﻭ ﺣﻔﻆ ﻗﺮﺁﻥ ﺍﺯ ﻛﻢ ﻭ‬
‫ﺯﻳﺎﺩ ﺑﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﻣﻌﺠﺰﻩ ﺭﺳﺎﻟﺖ ﻭ ﻣﺄﺧﺬ ﻋﻠﻮﻡ ﺷﺮﻋﻴ‪‬ﻪ ﻭ ﺍﺣﻜﺎﻡ ﺩﻳﻨﻴﻪ ﺑﻮﺩﻩ ﻭ ﻋﻠﻤﺎﻱ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﻨﻬﺎﻳﺖ ﺩﺭ ﺣﻔﻆ ﻭ ﺣﺮﺍﺳﺖ ﺁﻥ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ‪ ،‬ﺣﺘﻲ ﺷﻤﺎﺭﺓ ﺣﺮﻭﻑ ﻭ ﺍﻋﺮﺍﺏ ﻭ‬
‫ﺳﻜﻨﺎﺕ ﺁﻧﺮﺍ ﺣﻔﻆ ﻛﺮﺩﻩﺍﻧﺪ )ﺗﺎ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻧﺸﻮﺩ( ﻭ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﻤﺎﻧﻄﻮﺭﻱ‬
‫ﻛﻪ ﻣﺎ ﻋﻠﻢ ﺑﺪﻳﻬﻲ ﺩﺍﺭﻳﻢ ﻭ ﺑﻜﺘﺐ ﻣﺼﻨﻔﻪ ﻣﺎﻧﻨﺪ ﻛﺘﺎﺏ "ﺳﻴﺒﻮﻳﻪ" ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﻛﻪ ﺗﻔﺼﻴﻞ‬
‫ﻓﺼﻮﻝ ﻭ ﺍﺑﻮﺍﺏ ﺁﻥ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻛﺴﻲ ﭼﻴﺰﻱ ﺑﻪ ﺁﻥ ﺑﻴﻔﺰﺍﻳﺪ ﻭ ﻳﺎ ﻛﻢ ﻛﻨﺪ‪ .‬ﻣﻌﻠﻮﻡ ﻭ‬
‫ﻣﻤ‪‬ﻴﺰ ﻣﻲﺷﻮﺩ ﻛﻪ ﻣﻠﺤﻖ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﺯ ﺍﺻﻞ ﻛﺘﺎﺏ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﺍﺳﺖ ﻗﺮﺁﻥ ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﻋﻨﺎﻳﺖ ﺑﻀﺒﻂ ﻗﺮﺁﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ﻛﺘﺐ ﺩﻳﮕﺮ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻧﻴﺰ ﺳﻴﺪ ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﻗﺮﺁﻥ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺟﻤﻊ ﻭ ﻣﺪﻭﻥ ﺷﺪﻩ ﺑﻤﺎﻧﻨﺪ ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﻛﻪ ﻧﺰﺩ ﻣﺎ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻜّﺮﺭ ﺑﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺮﺿﻪ ﺷﺪﻩ‪ ،‬ﻭ ﺟﻤﺎﻋﺘﻲ ﺍﺯ ﺻﺤﺎﺑﻪ ﺑﺮ ﺍﻭ ﺗﻼﻭﺕ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻋﺪﻩﺍﻱ‬
‫ﺍﺯ ﺣﺸﻮ‪‬ﻳﻪ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﺧﺒﺎﺭﻳﻪ ﺑﺮ ﺧﻼﻑ ﺍﻳﻦ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﺍﻋﺘﻨﺎﻳﻲ ﺑﻪ ﺳﺨﻨﺎﻥ ﺍﻳﺸﺎﻥ ﻧﺒﺎﻳﺪ‬
‫ﻛﺮﺩ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻨﺎﻥ ﺑﮕﻤﺎﻥ ﺧﻮﺩ ﺑﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﺧﺒﺎﺭ ﺿﻌﻴﻔﻪ ﺍﺳﺘﻨﺎﺩ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻋﻠﻢ ﻗﻄﻌﻲ ﺑﺮ‬
 ‫‪87‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺧﻼﻑ ﺁﻧﻬﺎ ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﺻﺪﻭﻕ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﺍﻋﺘﻘﺎﺩ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﻗﺮﺁﻥ ﻣﻴﺎﻥ ﺟﻠﺪ ﻫﻤﺎﻥ ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﻭ ﺯﻳﺎﺩﺗﺮ ﺍﺯ ﺍﻳﻦ‬
‫ﻧﺒﻮﺩﻩ ﻭ ﻛﺴﻲ ﻛﻪ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﺑﻤﺎ ﻧﺴﺒﺖ ﺩﻫﺪ ﺩﺭﻭﻍ ﮔﻔﺘﻪ ﺍﺳﺖ )ﭼﻨﺎﻧﻜﻪ ﺍﺯ‬
‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺑﻪ ﻫﻤﻴﻦ ﻣﻀﻤﻮﻥ ﻧﻘﻞ ﺷﺪ(‪ .‬ﻭ ﺷﻴﺦ ﻃﻮﺳﻲ ﺩﺭ ﺗﻔﺴﻴﺮ‬
‫ﺗﺒﻴﺎﻥ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺳﺨﻦ ﮔﻔﺘﻦ ﺩﺭ ﺯﻳﺎﺩﻩ ﻭ ﻧﻘﺼﺎﻥ ﻗﺮﺁﻥ ﺳﺨﻨﻲ ﺍﺳﺖ ﻏﻴﺮ ﻻﺋﻖ ﺯﻳﺮﺍ‬
‫ﺍﺟﻤﺎﻉ ﺑﺮ ﺑﻄﻼﻥ ﺯﻳﺎﺩﺗﻲ ﺩﺭ ﻗﺮﺁﻧﺴﺖ ﻭ ﻣﺬﻫﺐ ﺻﺤﻴﺢ ﻣﺎ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ‬
‫ﻛﻢ ﻧﺸﺪﻩ‪ .‬ﻭ ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﺍﺩﻋﺎﻱ ﺍﺟﻤﺎﻉ ﻧﻤﻮﺩﻩ ﺑﺮ ﺗﻮﺍﺗﺮ ﻗﺮﺁﻥ ﻭ ﻋﺪﻡ ﺯﻳﺎﺩﻩ‬
‫ﻭ ﻧﻘﺼﺎﻥ ﺩﺭ ﺁﻥ‪ ،‬ﻭ ﺷﻴﺦ ﻃﻮﺳﻲ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺧﺒﺎﺭﻳﻜﻪ ﺩﺭ ﺯﻳﺎﺩﻩ ﻭ ﻧﻘﺼﺎﻥ ﻭﺍﺭﺩ ﺷﺪﻩ ﺗﻤﺎﻣﺎ‬
‫ﺧﺒﺮ ﻭﺍﺣﺪ ﻭ ﻗﺎﺑﻞ ﺗﺄﻭﻳﻞ ﺍﺳﺖ ﻭ ﻋﻠﻤﻲ ﺑﺼﺤﺖ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻋﻼﻡ‬
‫ﺩﻳﮕﺮ ﺍﺩﻋﺎﻱ ﺍﺟﻤﺎﻉ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺑﺮ ﻋﺪﻡ ﺗﺤﺮﻳﻒ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺷﻴﺦ ﺑﻬﺎﺋﻲ ﻭ ﻣﺤﻘﻖ ﻛﻠﺒﺎﺳﻲ‬
‫ﻭ ﻣﺤﻘﻖ ﺑﻐﺪﺍﺩﻱ ﺷﺎﺭﺡ ﻭﺍﻓﻴﻪ ﻭ ﻣﺤﻘﻖ ﻛﺮﻛﻲ ﻭ ﺍﺟﻤﺎﻉ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼﻱ ﺍﻫﻞ ﺳﻨّﺖ ﻧﻴﺰ‬
‫ﻫﻤﻴﻦ ﺭﺍ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﻭ ﺍﻟﺒﺘﻪ ﺩﻟﻴﻠﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺑﺮ ﻋﺪﻡ ﺗﺤﺮﻳﻒ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﻧﻤﻲﮔﻨﺠﺪ‪.‬‬

‫‪ -18‬ﻗﺎﺋﻠﻴﻦ ﺑﻪ ﺗﺤﺮﻳﻒ‪ ،‬ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺎﺯﻱ ﻛﺮﺩﻩﺍﻧﺪ‬

‫ﻣﺪﻋﻴﺎﻥ ﺗﺤﺮﻳﻒ‪ ،‬ﺑﻪ ﺭﻭﺍﻳﺎﺗﻲ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺗﻤﺎﻣﺎ ﺿﻌﻴﻒ ﺍﻟﺴﻨﺪ ﻭ ﻓﺎﺳﺪ ﺍﻟﻤﺘﻦ ﻭ ﻳﺎ‬
‫ﻣﺨﺪﻭﺵ ﺍﻟﻤﺘﻦ ﻭ ﻳﺎ ﻗﺎﺑﻞ ﺗﺄﻭﻳﻞ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻳﻚ ﺭﻭﺍﻳﺖ ﻛﻪ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺻﺤﻴﺢ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﻧﻴﺴﺖ‪ .‬ﻣﺘﻦ ﺗﻤﺎﻡ ﺁﻧﻬﺎ ﺩﻻﻟﺖ ﺑﺮ ﺟﻌﻞ ﻭ ﻏﺮﺽ ﻭ ﻋﺪﺍﻭﺕ ﺩﺍﺭﺩ‪ .‬ﻣﺎ ﻣﻘﺪﺍﺭﻱ ﺍﺯ‬
‫ﺁﻥ ﺭﻭﺍﻳﺎﺕ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺁﻭﺭﻳﻢ ﺗﺎ ﺧﻮﺍﻧﻨﺪﻩ ﺧﻮﺩ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪ ،‬ﻧﺎﻗﻞ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ‬
‫ﺭﻭﺍﻳﺎﺕ‪ ،‬ﺍﺣﻤﺪﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺴﻴﺎﺭﻱ ﺍﺳﺖ ﻛﻪ ﺗﻤﺎﻡ ﻋﻠﻤﺎﻱ ﺭﺟﺎﻝ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﻭ ﻓﺎﺳﺪ‬
‫ﺍﻟﻤﺬﻫﺐ ﻭ ﻗﺎﺋﻞ ﺑﻪ ﺗﻨﺎﺳﺦ ﺑﻮﺩﻩ‪ .‬ﻳﺎ ﺍﺯ ﻋﻠﻲ ﺍﺣﻤﺪ ﺍﻟﻜﻮﻓﻲ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻋﻠﻤﺎﻱ ﺭﺟﺎﻝ ﺍﻭ‬
‫ﺭﺍ ﻛﺬﺍﺏ ﻭ ﻓﺎﺳﺪ ﺍﻟﻤﺬﻫﺐ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺑﺮ ﭼﻨﺪ ﺩﺳﺘﻪ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺩﺳﺘﻪﺍﻱ ﺍﺯ ﺁﻧﻬﺎ‬
‫ﻣﻲﮔﻮﻳﺪ‪ :‬ﻧﺎﻡ ﻋﻠﻲ ﻭ ﺃﺋﻤﻪ‪ ‬ﻳﺎ ﻧﺎﻡ ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ ﻗﺮﺁﻥ ﺑﻮﺩﻩ‪ ،‬ﺭﺍﻭﻳﺎﻥ ﺍﻳﻦ ﺩﺳﺘﻪ ﺍﺯ ﻏﻼة‬
‫)ﻏﻠﻮﻛﻨﻨﺪﮔﺎﻥ( ﻣﻲﺑﺎﺷﺪ ﻭ ﻏﻼة ﺍﺯ ﺍﺳﻼﻡ ﺧﺎﺭﺝ ﻭ ﻣﺤﻜﻮﻡ ﺑﻪ ﻛﻔﺮ ﻭ ﺷﺮﻛﻨﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﺤﻤﺪ‬
‫ﺑﻦ ﻓﻀﻴﻞ ﻭ ﺟﺎﺑﺮ ﺑﻦ ﻳﺰﻳﺪ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﺸﺎﻥ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪88‬‬

‫ﺭﻭﺍﻳﺖ ﺍﻭﻝ‪ :‬ﻛﺎﻓﻲ ﺍﺯ ﻣﺤﻤﺪ ﺑﻦ ﻓﻀﻴﻞ ﺍﺯ ﺣﻀﺮﺕ ﺭﺿﺎ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﻭﻻﻳﺖ‬
‫ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ‬ﺩﺭ ﺟﻤﻴﻊ ﻛﺘﺐ ﺍﻧﺒﻴﺎء ﻭ ﺍﺯ ﺁﻧﺠﻤﻠﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻜﺘﻮﺏ ﺑﻮﺩﻩ ﺩﺭ ﺟﻤﻠﺔ‪:‬‬
‫»وﻟﻦ ﻳﺒﻌﺚ اﷲ رﺳﻮﻻ إﻻ ﺑﻨﺒﻮة ﻣﺤﻤﺪ و وﻻﻳﺔ وﺻﻴﻪ«‪ ،‬ﺣﺎﻝ ﺷﻤﺎ ﺑﺮﻭﻳﺪ ﺁﻳﺔ‪:‬‬

‫)ﻏﺎﻓﺮ‪(34 :‬‬ ‫‪       ‬‬
‫ﺭﺍ ﺩﺭ ﺳﻮﺭﻩ ﻏﺎﻓﺮ ﺁﻳﺔ ‪ 34‬ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺗﺎ ﺑﺒﻨﻴﺪ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺭﺍﻭﻱ ﺧﺪﺍﻧﺸﻨﺎﺱ ﺑﺎ ﺁﻳﺔ‬
‫ﻗﺮﺁﻥ ﺑﺎﺯﻱ ﻛﺮﺩﻩ‪ ،‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺧﺪﺍ ﺍﺯ ﻗﻮﻝ ﻛﻔﺎﺭ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‬
‫ِ‬
‫ﺎف َﻋﻠَْﻴ ُﻜ ْﻢ ﻳَـ ْﻮَم‬‫َﺧ ُ‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩ‪ ،‬ﺩﺭ ﺁﻧﺠﺎ ﻛﻪ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻣﻲﮔﻮﻳﺪ‪َ  :‬وﻳَﺎ ﻗَـ ْﻮم إِﻧﱢﻲ أ َ‬
‫ﺎد* َوﻟََﻘ ْﺪ‬ ‫ﻀﻠِ ِﻞ اﻟﻠﱠﻪُ ﻓَﻤﺎ ﻟَﻪُ ِﻣﻦ َﻫ ٍ‬ ‫ﺎﺻ ٍﻢ َوَﻣﻦ ﻳُ ْ‬‫ﺎد*ﻳـﻮم ﺗُـﻮﻟﱡﻮ َن ﻣ ْﺪﺑِ ِﺮﻳﻦ ﻣﺎ ﻟَ ُﻜﻢ ﱢﻣﻦ اﻟﻠﱠ ِﻪ ِﻣﻦ َﻋ ِ‬ ‫ِ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫اﻟﺘـﱠﻨَ َ ْ َ َ ُ َ َ‬
‫ﻚ ﻗُـﻠْﺘُ ْﻢ ﻟَﻦ‬ ‫ﻚ ﱢﻣ ﱠﻤﺎ َﺟﺎء ُﻛﻢ ﺑِ ِﻪ َﺣﺘﱠﻰ إِ َذا َﻫﻠَ َ‬ ‫ﻒ ِﻣﻦ ﻗَـ ْﺒﻞ ﺑِﺎﻟْﺒـﻴﱢـﻨَ ِ‬
‫ﺎت ﻓَ َﻤﺎ ِزﻟْﺘُ ْﻢ ﻓِﻲ َﺷ ﱟ‬ ‫ﻮﺳ ُ‬
‫ُ َ‬ ‫َﺟﺎء ُﻛ ْﻢ ﻳُ ُ‬
‫ﻀ ﱡﻞ اﻟﻠﱠﻪُ َﻣ ْﻦ ُﻫ َﻮ ُﻣ ْﺴ ِﺮ ٌ‬‫ﻚﻳِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬
‫ﺎب&‪ .‬ﻳﻌﻨﻲ‪ :‬ﻣﺆﻣﻦ ﺁﻝ‬ ‫ف ﱡﻣ ْﺮﺗَ ٌ‬ ‫ﺚ اﻟﻠﱠﻪُ ﻣﻦ ﺑَـ ْﻌﺪﻩ َر ُﺳﻮﻻً َﻛ َﺬﻟ َ ُ‬ ‫ﻳَـ ْﺒـ َﻌ َ‬
‫ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪ :‬ﺍﻱ ﻗﻮﻡ ﻣﻦ‪ ،‬ﻣﻦ ﻣﻲﺗﺮﺳﻢ ﻋﺬﺍﺑﻲ ﺑﺮ ﺷﻤﺎ ﻧﺎﺯﻝ ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﺭﻭﺯ ﺍﺣﺰﺍﺏ‪،‬‬
‫ﻣﺜﻞ ﻗﻮﻡ ﻧﻮﺡ ﻭ ﻋﺎﺩ ﻭ ﺛﻤﻮﺩ‪ ،‬ﺍﻱ ﻗﻮﻡ ﻣﻦ ﻣﻲﺗﺮﺳﻢ ﺑﺮ ﺷﻤﺎ ﺍﺯ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﺭﻭﺯﻱ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﻋﺬﺍﺏ ﭘﺸﺖ ﻛﻨﻴﺪ ﻭ ﻫﻴﭻ ﭘﻨﺎﻫﻲ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﺧﺪﺍ ﺣﻔﻆ ﻧﻜﻨﺪ‪ ،‬ﻳﻮﺳﻒ‬
‫ﻗﺒﻼً ﺑﺎ ﺩﻟﻴﻞﻫﺎﻱ ﺭﻭﺷﻦ ﺁﻣﺪ ﻭ ﺷﻤﺎ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺷﻚ ﺑﻮﺩﻳﺪ ﺗﺎ ﻭﻓﺎﺕ ﻛﺮﺩ‪ ،‬ﭼﻮﻥ ﺍﺯ ﺩﻧﻴﺎ‬

‫ﺭﻓﺖ‪ ،‬ﮔﻔﺘﻴﺪ‪ :‬ﺧﺪﺍ ﭘﺲ ﺍﺯ ﺍﻭ ﭘﻴﻐﻤﺒﺮﻱ ﻧﺨﻮﺍﻫﺪ ﻓﺮﺳﺘﺎﺩ‪      :‬‬

‫‪  ‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺍﻫﻞ ﺷﻚ ﻭ ﺍﺳﺮﺍﻑ ﺭﺍ ﺍﻳﻨﻄﻮﺭ ﮔﻤﺮﺍﻩ ﻣﻲﻛﻨﺪ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻗﻮﻡ ﻛﺎﻓﺮ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪ ،        :‬ﺧﺪﺍ ﺍﻳﻦ‬
‫ﮔﻔﺘﺎﺭ ﺭﺍ ﺍﺯ ﺿﻼﻟﺖ ﺍﻳﺸﺎﻥ ﺷﻤﺮﺩﻩ‪ ،‬ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ ﺧﺪﺍ ﻭ ﺃﻧﺒﻴﺎء ﻧﮕﻔﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﻛﺘﺐ ﺃﻧﺒﻴﺎء‬
‫ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﺳﺨﻦ ﻛﻔﺎﺭ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺭﺍﻭﻱ ﺍﻳﻦ ﻗﻮﻝ ﺑﺎﻃﻞ ﺭﺍ ﺑﻜﺘﺐ ﺍﻧﺒﻴﺎء ﺑﺴﺘﻪ ﻭﻣﺤﻤﺪ ﻭ‬
‫ﻋﻠﻲ ﺭﺍ ﻧﻴﺰ ﺿﻤﻴﻤﺔ ﺍﻳﻦ ﻗﻮﻝ ﻧﻤﻮﺩﻩ ﻭ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺎﺯﻱ ﻛﺮﺩﻩ‪ ،‬ﻧﻌﻮذ ﺑﺎﷲ و » ِﻣ ْﻦ ﺑَـ ْﻌ ِﺪﻩِ«‬
‫ﺭﺍ ﺧﻼﻑ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﺩﻭﻡ‪ :‬ﻛﺎﻓﻲ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺟﺒﺮﺋﻴﻞ ﺁﻳﻪ ‪ 23‬ﺳﻮﺭﻩ ﺑﻘﺮﺓ ﺭﺍ ﭼﻨﻴﻦ‬
‫ﻧﺎﺯﻝ ﻛﺮﺩ‪:‬‬
 ‫‪89‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫‪             ‬‬
‫»ﻳﻌﻨﻲ ﺍﮔﺮ ﺷﻤﺎ ﺩﺭ ﺣﻖ ﻋﻠﻲ ﺍﺯ ﺁﻧﭽﻪ ﺑﺮ ﺑﻨﺪﺓ ﺧﻮﺩ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﺩﺭ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪ‬
‫ﻫﺴﺘﻴﺪ‪ ،‬ﺳﻮﺭﻩﺍﻱ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ«‪.‬‬
‫ﺧﻮﺍﻧﻨﺪﺓ ﺑﺎ ﺍﻧﺼﺎﻑ ﻣﻼﺣﻈﻪ ﻛﻦ ﺧﺪﺍ ﺑﻪ ﻛﻔﺎﺭﻱ ﻛﻪ ﻧﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﻗﺒﻮﻝ‬
‫ﺩﺍﺷﺘﻨﺪ ﻧﻪ ﻗﺮﺁﻥ ﺭﺍ‪ ،‬ﻣﻲﮔﻮﻳﺪ‪ :‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻗﺮﺁﻥ ﺍﮔﺮ ﺷﻚ ﺩﺍﺭﻳﺪ‪ ،‬ﺳﻮﺭﻩﺍﻱ ﻣﺜﻞ ﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ‬
‫ﻭ ﻫﺮﮔﺰ ﻧﺨﻮﺍﻫﻴﺪ ﺁﻭﺭﺩ‪ .‬ﺍﻳﻦ ﭼﻪ ﺭﺑﻄﻲ ﺑﻪ ﻋﻠﻲ ﺩﺍﺭﺩ؟! ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﺁﻥ ﺁﻳﺎﺗﻲ ﻛﻪ ﺧﺪﺍ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻋﻠﻲ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻛﻔﺎﺭ ﺧﻮﺍﺳﺘﻪ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ ﻛﺠﺎﺳﺖ؟ ﻛﻔﺎﺭ ﻛﻪ ﺧﺪﺍ‬
‫ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧﺪ ﭼﮕﻮﻧﻪ ﻳﻚ ﺳﻮﺭﻩ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻲ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﺑﻘﻮﻝ ﺷﻤﺎ ﻗﺮﺁﻧﻲ ﺭﺍ ﻛﻪ ﻛﺴﻲ ﺟﺰ‬
‫ﺍﻣﺎﻡ ﻧﻤﻲﺩﺍﻧﺪ ﭼﮕﻮﻧﻪ ﻛﻔﺎﺭ ﻓﻬﻤﻴﺪﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻲ ﻧﺎﺯﻝ ﺷﺪﻩ؟ ﺁﻳﺎ ﺭﺍﻭﻱ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻋﻘﻞ ﻭ‬
‫ﺍﺩﺭﺍﻙ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﻛﻪ ﭼﻨﻴﻦ ﺩﺭﻭﻏﻲ ﺟﻌﻞ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺁﻳﺔ ﻗﺮﺁﻥ ﺑﺎﺯﻱ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﺳﻮﻡ‪ :‬ﺩﺭ ﺗﻔﺴﻴﺮ ﺁﻳﺔ ‪ 143‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪:‬‬

‫‪         ‬‬

‫ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦ ﺁﻳﻪ »أﺋﻤﺔ وﺳﻄﺎ« ﺑﻮﺩﻩ! ﻫﻤﭽﻨﻴﻦ ﺁﻳﻪ‬
‫‪ 110‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬

‫‪        ‬‬

‫»ﺧﻴﺮ أﺋﻤﺔ« ﺑﻮﺩﻩ ﻭ ﺗﺤﺮﻳﻒ ﺷﺪﻩ‪.‬‬

‫ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺭﺍﻭﻱ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﻳﻦ ﺍﺳﻼﻡ ﻭ ﺍﻣﺖ ﺍﺳﻼﻣﻲ ﺭﺍ ﺩﻳﻦ ﻣﻌﺘﺪﻝ ﻭ ﺍﻣﺖ‬
‫ﻣﻌﺘﺪﻝ ﻧﻤﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﻧﻬﻲ ﺍﺯ ﻣﻨﻜﺮ ﺭﺍ ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﻭﺍﺟﺐ ﻧﻤﻲﺩﺍﻧﺪ ﻭ ﻓﻘﻂ‬
‫ﺃﺋﻤﻪ ﺭﺍ ﻣﺘﺼﻒ ﺑﻪ ﺍﻳﻦ ﺻﻔﺖ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﻧﻬﻲ ﺍﺯ ﻣﻨﻜﺮ ﻛﻨﻨﺪ‪ ،‬ﻧﻪ‬
‫ﺳﺎﻳﺮﻳﻦ‪ ،‬ﻛﻪ ﺧﺪﺍ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍ ﺑﻪ ﺃﺋﻤﻪ ﺧﻄﺎﺏ ﻛﺮﺩﻩ‪.‬‬
‫ﺑﺎﻳﺪ ﺍﺯ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﻳﻦ ﺭﺍﻭﻱ ﭘﺮﺳﻴﺪ‪ :‬ﻭﻗﺘﻲ ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﻣﺨﺎﻃﺐ ﺟﻌﻠﻨﺎﮐﻢ و‬
‫ﮐﻨﺘﻢ و ﺗﺄﻣﺮون ﻛﺪﺍﻡ ﺍﺷﺨﺎﺹ ﺑﻮﺩﻩﺍﻧﺪ؟! ﺁﻥ ﺃﺋﻤﻪ ﻛﻪ ﻫﻨﻮﺯ ﺑﺪﻧﻴﺎ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩﻧﺪ ﭼﮕﻮﻧﻪ‬
‫ﻣﺨﺎﻃﺐ ﺷﺪﻧﺪ؟ ﻭﻟﻲ ﻣﺴﻠﻤﻴﻦ ﺣﺎﺿﺮ ﻭ ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺨﺎﻃﺐ ﻧﺒﻮﺩﻩﺍﻧﺪ‪ ،‬ﺧﻮﺏ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪90‬‬

‫ﺑﻮﺩ ﺧﺪﺍ ﺑﻔﺮﻣﺎﻳﺪ‪ :‬ﺟﻌﻠﻨﺎﻫﻢ و ﮐﺎﻧﻮا و ﻳﺄﻣﺮون ﻛﻪ ﺑﺮ ﻏﺎﺋﺒﻴﻦ ﺻﺪﻕ ﻛﻨﺪ ﻧﻪ ﺑﺮ ﺣﺎﺿﺮﻳﻦ‪،‬‬
‫ﺁﻧﻬﻢ ﺑﻪ ﺻﻴﻐﻪ ﺍﺳﺘﻘﺒﺎﻝ ﻧﻪ ﺻﻴﻐﻪ ﻣﺎﺿﻲ‪ .‬ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺍﻳﻦ ﺩﺷﻤﻨﺎﻥ ﺩﻳﻦ ﭼﮕﻮﻧﻪ ﺑﻨﺎﻡ‬
‫ﺍﻣﺎﻡ ﺑﺎ ﻗﺮﺁﻥ ﺑﺎﺯﻱ ﻣﻲﻛﻨﻨﺪ!!!‬
‫ﺭﻭﺍﻳﺖ ﭼﻬﺎﺭﻡ‪ :‬ﻣﺠﻠﺴﻲ ﺩﺭ ﺻﻔﺤﺔ ‪ 64‬ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭﺍﻻﻧﻮﺍﺭ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ‬
‫ﻛﻪ ﺁﻳﻪ ‪ 89‬ﺳﻮﺭﻩ ﺇﺳﺮﺍء‪:‬‬

‫‪      ‬‬

‫ﭼﻨﻴﻦ ﺑﻮﺩﻩ‪" :‬ﻓﺄﺑﻰ أﻛﺜﺮ اﻟﻨﺎس ﺑﻮﻻﻳﺔ ﻋﻠﻲ إﻻ ﻛﻔﻮرا"!‬

‫ﺑﺎﻳﺪ ﺍﺯ ﺭﺍﻭﻱ ﭘﺮﺳﻴﺪ ﺳﻮﺭﺓ ﺇﺳﺮﺍء ﻛﻪ ﻣﻜﻲ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻭﺍﺋﻞ ﺑﻌﺜﺖ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺁﻥ‬
‫ﻭﻗﺖ ﺻﺤﺒﺖ ﻭ ﺑﺤﺜﻲ ﺍﺯ ﺧﻼﻓﺖ ﻭﻻﻳﺖ ﻋﻠﻲ ﻧﺒﻮﺩﻩ ﺗﺎ ﺍﻛﺜﺮ ﻣﺮﺩﻡ ﺑﻪ ﻭﻻﻳﺖ ﺍﻭ ﻛﺎﻓﺮ‬
‫ﺷﻮﻧﺪ‪ ،‬ﺑﺎﺿﺎﻓﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﺮﺩﻡ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﺍﻛﺜﺮ ﺍﻳﺸﺎﻥ ﻛﺎﻓﺮ ﺷﻮﻧﺪ‪.‬‬
‫ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻛﺘﺐ ﺣﺪﻳﺚ ﭼﻪ ﺑﺮ ﺳﺮ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﭼﮕﻮﻧﻪ‬
‫ﺍﺯ ﺣﻖ ﺗﻌﺎﻟﻲ ﻧﺘﺮﺳﻴﺪﻧﺪ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﭘﻨﺠﻢ‪ :‬ﺩﺭ ﺻﻔﺤﻪ ‪ 61‬ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ )ﭼﺎپ ﺁﺧﻮﻧﺪﻱ( ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺯ ﺍﻣﺎﻡ‬
‫ﺻﺎﺩﻕ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭ ﺳﻮﺭﻩ ﻋﻢ‪ ‬ﺟﻤﻠﻪ‪:‬‬
‫ﻮل اﻟْ َﻜﺎﻓِ ُﺮ ﻳَﺎ ﻟَْﻴﺘَﻨِﻲ ُﻛ ُ‬
‫ﻨﺖ ﺗُـ َﺮاﺑﺎً&ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‪" :‬ﺗﺮاﺑﻴﺎ" ﻳﻌﻨﻲ "ﻋﻠﻮﻳﺎً" ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫* َوﻳَـ ُﻘ ُ‬
‫ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻜﻲ ﺍﺳﺖ – ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‪ -‬ﻣﺮﺩﻡ ﻣﺸﺮﻙ ﺑﻮﺩﻧﺪ ﻭ ﻣﺬﻫﺐ‬
‫ﻋﻠﻮﻱ ﺍﺑﻮﺗﺮﺍﺑﻲ ﺩﺭ ﻛﺎﺭ ﻧﺒﻮﺩﻩ ﺗﺎ ﻣﺸﺮﻛﻴﻦ ﺗﻤﻨﺎ ﻛﻨﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪ ﻳﺎ ﻟﻴﺘﻨﯽ ﻳﻌﻨﻲ ﺍﻱ ﻛﺎﺵ ﻣﻦ‬
‫ﻋﻠﻮﻱ ﺑﻮﺩﻡ‪ ،‬ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﺳﻼﻡ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻨﺪ ﭼﮕﻮﻧﻪ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﺍﻱ ﻛﺎﺵ ﻣﺎ ﻋﻠﻮﻱ‬
‫ﺑﻮﺩﻳﻢ؟ ﺁﻳﺎ ﻗﺎﺋﻠﻴﻦ ﺑﺘﺤﺮﻳﻒ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﭼﻨﻴﻦ ﺭﻭﺍﻳﺎﺗﻲ ﻗﻮ‪‬ﺓ ﺗﻌﻘﻞ ﻧﺪﺍﺷﺘﻨﺪ؟ ﺁﻳﺎ ﺑﺎ ﭼﻨﻴﻦ‬
‫ﺭﻭﺍﻳﺎﺕ ﻣﻮﻫﻮﻡ ﺛﺎﺑﺖ ﻣﻲﺷﻮﺩ ﻛﻪ ﻧﺎﻡ ﻋﻠﻲ ﻭ ﻋﻠﻮﻱ ﺩﺭ ﻗﺮﺁﻥ ﺑﻮﺩﻩ؟‬
‫ﻣﺎ ﻣﻲﺑﻴﻨﻴﻢ ﻓﺮﺯﻧﺪ ﻫﻤﻴﻦ ﻋﻠﻲ ﻳﻌﻨﻲ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻣﻄﺎﻟﺐ ﻣﻨﺪﺭﺟﺔ ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ‬
‫ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻧﺎﻡ ﻋﻠﻲ‪ ‬ﻭ ﺍﻭﻻﺩﺵ ﺩﺭ ﻗﺮﺁﻥ ﻧﺒﻮﺩﻩ ﭼﻨﺎﻧﻜﻪ ﻛﺎﻓﻲ‬
‫ﺑﺮﻭﺍﻳﺖ ﺻﺤﻴﺢ ﺍﺯ ﺍﺑﻮﺑﺼﻴﺮ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻭ ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﺭﻭﺍﻳﺖ‬
‫ﻮل َوأ ُْوِﱄ‬ ‫َﻃﻴﻌﻮاْ اﻟﻠّﻪ وأ ِ‬
‫َﻃ ُﻴﻌﻮاْ اﻟﱠﺮ ُﺳ َ‬ ‫ِ‬
‫ﻛﺮﺩﻩ ﻛﻪ ﺍﺑﻮﺑﺼﻴﺮ ﻣﻲﮔﻮﻳﺪ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺩﺭﺑﺎﺭﺓ ﺁﻳﺔ‪* :‬أ ُ َ َ‬
 ‫‪91‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫اﻷ َْﻣ ِﺮ ِﻣﻨ ُﻜ ْﻢ& ﺳﻮﺍﻝ ﻛﺮﺩﻡ ﻭ ﮔﻔﺘﻢ ﻣﺮﺩﻡ ﻣﻲﮔﻮﻳﻨﺪ ﭼﺮﺍ ﻧﺎﻡ ﻋﻠﻲ‪ ‬ﻭ ﺣﺴﻦ‪ ‬ﻭ‬
‫ﺣﺴﻴﻦ‪ ‬ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﻧﺸﺪﻩ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﻣﺮﺩﻡ ﺑﮕﻮﺋﻴﺪ‪ :‬ﻫﻤﺎﻧﻄﻮﺭﻱ ﻛﻪ ﻧﺎﻡ ﺳﻪ ﺭﻛﻌﺖ ﻭ‬
‫ﭼﻬﺎﺭ ﺭﻛﻌﺖ ﻧﻤﺎﺯ ﺭﺍ ﺩﺭ ﺧﺪﺍ ﻗﺮﺁﻥ ﻧﻴﺎﻭﺭﺩﻩ ﺗﺎ ﺭﺳﻮﻝ ﺍﻭ ﺑﻴﺎﻥ ﻛﻨﺪ ﻫﻤﺎﻧﻄﻮﺭ ﻧﺎﻡ ﻋﻠﻲ‪ ‬ﻭ‬
‫ﺣﺴﻨﻴﻦ‪ ‬ﺭﺍ ﻫﻢ ﻗﺮﺁﻥ ﻧﻴﺎﻭﺭﺩﻩ ﺗﺎ ﺭﺳﻮﻝ ﺧﺪﺍ‪ ‬ﺑﻴﺎﻥ ﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺑﻪ ﺗﺼﺪﻳﻖ‬
‫ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧﺎﻡ ﻋﻠﻲ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﺍﻭ ﺩﺭ ﻗﺮﺁﻥ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺎﻣﺪﻩ ﻭ ﺗﻤﺎﻡ ﺭﻭﺍﻳﺎﺗﻲ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‬
‫ﻧﺎﻡ ﻋﻠﻲ ﺩﺭ ﻗﺮﺁﻥ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻣﺮﺩﻭﺩ ﻭ ﻣﺠﻌﻮﻝ ﺍﺳﺖ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺩﻟﻴﻞ ﺑﺮ ﺍﻳﻨﻜﻪ ﻧﺎﻡ ﻋﻠﻲ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﻧﺒﻮﺩﻩ ﻗﺼ‪‬ﺔ ﻏﺪﻳﺮ ﻭ ﺣﺪﻳﺚ ﻏﺪﻳﺮ ﺍﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﻋﻠﻲ ﺭﺍ ﻣﻌﺮﻓﻲ‬
‫ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ "ﻣﻦ ﮐﻨﺖ ﻣﻮﻻﻩ ﻓﻌﻠﯽ ﻣﻮﻻﻩ"‪ ،‬ﻭ ﺍﮔﺮ ﻧﺎﻡ ﻋﻠﻲ ﺩﺭ ﻗﺮﺁﻥ ﻣﺬﻛﻮﺭ ﺑﻮﺩ ﻗﺒﻼً‬
‫ﻣﻌﺮﻓﻲ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻫﻤﻪ ﻣﺴﻠﻤﻴﻦ ﺩﺍﻧﺴﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﻣﺤﺘﺎﺝ ﺑﻪ ﻣﻌﺮﻓﻲ ﻭ ﺍﻋﻼﻡ ﻧﺒﻮﺩ ﻭ ﺁﻧﻬﻤﻪ‬
‫ﻣﻘﺪﻣﺎﺕ ﻭ ﺍﺟﺘﻤﺎﻉ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻻﺯﻡ ﻧﺒﻮﺩ‪ ،‬ﺣﺪﻳﺚ ﻏﺪﻳﺮ ﺑﻪ ﻛﺬﺏ ﺗﻤﺎﻡ ﺭﻭﺍﻳﺎﺗﻲ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‬
‫ﻧﺎﻡ ﻋﻠﻲ ﺩﺭ ﻗﺮﺁﻥ ﺑﻮﺩﻩ ﺣﻜﻢ ﻣﻲﻛﻨﺪ‪ .‬ﺑﺎﺿﺎﻓﻪ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﻗﺒﻞ ﺍﺯ ﺍﺳﺘﻘﺮﺍﺭ ﺣﻜﻮﻣﺖ ﺑﺮ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﺑﺎﻳﺪ ﺧﻮﺩ ﻋﻠﻲ‪ ‬ﻭ ﺩﻭﺳﺘﺎﻧﺶ ﻛﻪ ﺑﻪ ﻣﺴﺠﺪ ﺁﻣﺪﻧﺪ‬
‫ﻭ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻣﺤﺎﺟ‪‬ﻪ ﻛﺮﺩﻧﺪ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺁﻳﺎﺗﻲ ﻛﻪ ﻧﺎﻡ ﻋﻠﻲ‪ ‬ﺩﺭ ﺁﻥ ﺑﻮﺩﻩ ﺑﺮ ﻣﺮﺩﻡ‬
‫ﺑﺨﻮﺍﻧﻨﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻛﻪ ﻫﻨﻮﺯ ﻗﺮﺁﻥ ﺗﺤﺮﻳﻒ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﮔﺮ ﻗﻮﻝ ﻗﺎﺋﻠﻴﻦ ﺑﻪ ﺗﺤﺮﻳﻒ‬
‫ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻴﻢ‪ ،‬ﺧﻮﺏ ﺑﻮﺩ ﺁﻥ ﺁﻳﺎﺕ ﺭﺍ ﺗﺬﻛﺮ ﻣﻲﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺩﺭ‬
‫ﺻﻮﺭﺗﻲ ﻛﻪ ﭼﻨﻴﻦ ﮔﻔﺘﮕﻮ ﻭ ﺍﺳﺘﺪﻻﻟﻲ ﺍﺯ ﻛﺴﻲ ﻧﺸﺪﻩ‪ ،‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﭼﻨﻴﻦ ﺁﻳﺎﺗﻲ‬
‫ﺩﺭ ﻛﺎﺭ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﺷﺸﻢ‪ :‬ﻣﺠﻠﺴﻲ ﺩﺭ ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ ﺻﻔﺤﺔ ‪ 42‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﭼﻮﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻭﻓﺎﺕ ﻛﺮﺩ‪ ،‬ﻋﻠﻲ‪ ‬ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻣﺴﺠﺪ ﺭﻓﺖ ﻭ ﺑﻪ ﺍﺻﺤﺎﺏ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍ ﻋﺮﺿﻪ ﻛﺮﺩ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻭﺻﻴﺖ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺑﻮﺑﻜﺮ‬
‫ﭼﻮﻥ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ ﺩﺭ ﺍﻭﻟﻴﻦ ﺻﻔﺤﻪ ﺭﺳﻮﺍﺋﻲﻫﺎﻱ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺩﻳﺪ‪ ،‬ﻋﻤﺮ ﺑﺮﺧﺎﺳﺖ ﻭ‬
‫ﮔﻔﺖ‪ :‬ﻳﺎ ﻋﻠﻲ ﺁﻥ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻥ ﻣﺎ ﺑﻪ ﻗﺮﺁﻥ ﺗﻮ ﺍﺣﺘﻴﺎﺝ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺑﻌﺪ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ‬
‫ﮔﻔﺖ‪ :‬ﻋﻠﻲ ﻗﺮﺁﻧﻲ ﺁﻭﺭﺩﻩ ﻛﻪ ﺭﺳﻮﺍﺋﻲ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﺩﺭ ﺁﻥ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻣﺎ ﭼﻨﻴﻦ ﺻﻼﺡ‬
‫ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻗﺮﺁﻧﻲ ﺗﺄﻟﻴﻒ ﻛﻨﻴﻢ‪ ،‬ﻭ ﺭﺳﻮﺍﺋﻲ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﺭﺍ ﺍﺯ ﺁﻥ ﺳﺎﻗﻂ ﺳﺎﺯﻳﻢ‪ .‬ﺯﻳﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪92‬‬

‫ﺍﺟﺎﺑﺖ ﻛﺮﺩ ﻗﺮﺁﻧﻲ ﻧﻮﺷﺖ ‪ ...‬ﺗﺎ ﺁﺧﺮ‪ .‬ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺭﻭﺍﻳﺖ‪ ،‬ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻱ ﺩﺭ ﺻﻔﺤﺔ ‪60‬‬
‫ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻛﻪ ﻋﻠﻲ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﻗﺮﺁﻥ‪ ،‬ﺁﻥ ﻗﺮﺁﻧﻲ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺩﺭ ﺁﻥ ﻗﺮﺁﻥ‪ ،‬ﻧﺎﻡ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺍﺯ ﻣﻨﺎﻓﻘﻴﻦ ﺑﺎ ﻧﺎﻡ ﭘﺪﺭﺍﻧﺸﺎﻥ ﺑﻮﺩﻩ ﻛﻪ ﺁﻥﻫﺎ ﺭﺍ ﭘﺎﻙ ﻛﺮﺩﻩﺍﻧﺪ ﻭ‬
‫ﻧﺎﻡ ﺍﺑﻮﻟﻬﺐ ﺭﺍ ﺑﺮﺍﻱ ﺍﺫﻳﺖ ﺭﺳﻮﻝ ﺧﺪﺍ ﮔﺬﺍﺷﺘﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﺑﻮﻟﻬﺐ ﻋﻤﻮﻱ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻮﺩ‪.‬‬
‫ﺧﻮﺍﻧﻨﺪﺓ ﻋﺰﻳﺰ ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﻭ ﺑﺒﻴﻦ‪:‬‬
‫ﺍﻭﻻً‪ :‬ﺍﻳﻦ ﺩﻭ ﺭﻭﺍﻳﺖ ﺩﻻﻟﺘﻲ ﺑﺮ ﺗﺤﺮﻳﻒ ﻧﺪﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻧﺎﻡ ﻣﻨﺎﻓﻘﻴﻦ‬
‫ﺩﺭ ﻗﺮﺍﻧﻲ ﻛﻪ ﻋﻠﻲ‪ ‬ﻣﻲﮔﻮﻳﺪ ﺑﻌﻨﻮﺍﻥ ﺗﻔﺴﻴﺮ ﻳﺎ ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﻳﺎ ﺑﻌﻨﻮﺍﻥ ﺗﺄﻭﻳﻞ ﺑﻮﺩﻩ‪ ،‬ﺍﻳﻦ‬
‫ﭼﻪ ﺭﺑﻄﻲ ﺑﻪ ﺧﻮﺩ ﻗﺮﺁﻥ ﺩﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﺭﺍ ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﺻﻔﺤﺔ ‪ 184‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺒﻴﺎﻥ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪ‪ ،‬ﺍﺿﺎﻓﻪ ﺑﺮ ﺍﻳﻦ‪ ،‬ﺳﻴﺮﺓ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭﻣﻌﺎﺷﺮﺕ ﺍﻭ ﺑﺎ ﺍﺻﺤﺎﺏ ﺧﻮﺩ‬
‫ﭼﻪ ﻣﺆﻣﻦ ﭼﻪ ﻣﻨﺎﻓﻖ ﻳﻜﺴﺎﻥ ﺑﻮﺩﻩ ﻭ ﺑﺎ ﻫﻤﻪ ﺑﺨﻮﺑﻲ ﻣﻌﺎﺷﺮﺕ ﻣﻲﻛﺮﺩﻩ ﻭ ﺑﻨﺎﻱ ﺍﻭ ﺑﺮ ﺗﺄﻟﻴﻒ‬
‫ﻗﻠﻮﺏ ﺑﻮﺩﻩ ﻭ ﺑﻨﺎ ﻧﺒﻮﺩﻩ ﻧﻔﺎﻕ ﻛﺴﻲ ﺭﺍ ﻇﺎﻫﺮﻛﻨﺪ‪.‬‬
‫ﺧﺪﺍ ﻫﻢ ﺳﺘﺎﺭ ﺍﻟﻌﻴﻮﺏ ﺍﺳﺖ‪ ،‬ﺑﻨﺎ ﻧﺒﻮﺩﻩ ﺍﺳﺮﺍﺭ ﺩﺭﻭﻥ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺑﮕﻮﻳﺪ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ‬
‫ﻋﻠﻨﻲ ﻛﻨﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺧﺪﺍﻱ ﺳﺘﺎﺭ ﺍﻟﻌﻴﻮﺏ ﺍﺳﻤﺎء ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﺩﺭ ﻛﺘﺎﺑﺶ ﺑﮕﻮﻳﺪ‬
‫ﻭ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﺠﺎﻥ ﻳﻜﺪﻳﮕﺮ ﺑﻴﻨﺪﺍﺯﺩ ﻛﻪ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺳﺐ‪ ‬ﻭ ﻟﻌﻦ ﻛﻨﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ‬
‫ﺍﺧﺘﻼﻑ ﻭ ﺗﺸﺘّﺖ ﺗﺤﺮﻳﻚ ﻛﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﻭﺍﻗﻌﺎ ﻣﻨﺎﻓﻖ ﻫﻢ ﺑﺎﺷﺪ ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﺩﺭ ﺁﺧﺮ ﻋﻤﺮ ﺗﻮﺑﻪ ﻛﻨﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﮔﺮ ﻧﺎﻡ ﺍﻭ ﺩﺭ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺑﻤﺎﻧﺪ ﺻﺤﻴﺢ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺍﮔﺮ ﻧﺎﻡ ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭ ﻗﺮﺁﻥ ﺑﻮﺩ‪ ،‬ﺑﻮﺍﺳﻄﺔ ﻧﺸﺮ ﺁﻥ ﻣﻨﺎﻓﻘﻴﻦ‬
‫ﺍﺯ ﺍﻃﺮﺍﻑ ﭘﻴﻐﻤﺒﺮ ﻣﺘﻔﺮﻕ ﻣﻲﺷﺪﻧﺪ ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺧﺠﺎﻟﺖ ﻧﺰﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺻﺤﺎﺑﺶ‬
‫ﻧﻤﻲﻣﺎﻧﺪﻧﺪ ﻭ ﺑﻜﻠﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺟﺪﺍ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺟﻲ ﺑﻪ ﺳﻔﺎﺭﺷﺎﺕ ﺩﺭ ﻏﺪﻳﺮ‬
‫ﻭ ﻏﻴﺮ ﻏﺪﻳﺮ ﻧﺒﻮﺩ‪ ،‬ﺁﻳﺎ ﻫﻴﭻ ﻣﺴﻠﻤﺎﻥ ﻋﺎﻗﻠﻲ ﭼﻨﻴﻦ ﺍﺣﺘﻤﺎﻟﻲ ﻣﻲﺩﻫﺪ ﻛﻪ ﺧﺪﺍﻱ ﺳﺘﺎﺭ‬
‫ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻛﺸﺎﻑ ﺍﻟﻌﻴﻮﺏ ﺷﻮﺩ ﻭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺗﻔﺮﻗﻪ ﺍﻧﺪﺍﺯﺩ‪ ،‬ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻮﺩ ﭘﺲ ﭼﺮﺍ ﺩﺭ‬
‫ﺁﻳﺔ ‪ 101‬ﺗﻮﺑﻪ ﺑﺮﺳﻮﻝ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪          ‬‬

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‫»ﺑﻌﻀﻲ ﺍﺯ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻣﻨﺎﻓﻘﻨﺪ‪ ،‬ﺗﻮ ﺍﻱ ﺭﺳﻮﻝ ﻣﺎ‪ ،‬ﺁﻧﺎﻥ ﺭﺍ ﻧﻤﻲﺷﻨﺎﺳﻲ‪ ،‬ﻣﺎ ﻛﻪ ﺧﺪﺍﺋﻴﻢ‬
‫ﺁﻧﺎﻥ ﺭﺍ ﻣﻲﺷﻨﺎﺳﻴﻢ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﭼﮕﻮﻧﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﺑﻘﻮﻝ ﺷﻤﺎ ﻧﺎﻡ ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ ﻗﺮﺁﻧﺶ ﺑﻮﺩﻩ‪ ،‬ﺁﻧﻬﺎ‬
‫ﺭﺍ ﻧﻤﻲﺷﻨﺎﺳﺪ‪ ،‬ﻭﻟﻲ ﻗﺎﺋﻠﻴﻦ ﺑﺘﺤﺮﻳﻒ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻧﻬﺎ ﻣﻲﺷﻨﺎﺳﻨﺪ؟ ﺁﻳﺎ ﺍﻳﻦ ﺗﻜﺬﻳﺐ‬
‫ﻗﻮﻝ ﺧﺪﺍ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﻧﺒﺎﻳﺪ ﮔﻔﺖ‪" :‬ﻟﻌﻨﻪ اﷲ ﻋﻠﯽ اﻟﮑﺎذﺑﲔ"‪ .‬ﺑﺎﺿﺎﻓﻪ ﺍﮔﺮ ﺣﻀﺮﺕ ﻋﻠﻲ‪‬‬
‫ﻣﺼﺤﻔﻲ ﺩﺍﺷﺘﻪ‪ ،‬ﻣﺘﻦ ﺁﻥ‪ ،‬ﺑﺎ ﺳﺎﻳﺮ ﻗﺮﺁﻧﻬﺎﻱ ﺭﺍﻳﺞ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ ﻫﻴﭻ ﺍﺧﺘﻼﻓﻲ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‬
‫ﻭ ﺍﺷﺨﺎﺻﻲ ﻛﻪ ﻗﺮﺁﻥ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺩﻳﺪﻩﺍﻧﺪ ﺑﺎﻳﻦ ﻣﻄﻠﺐ ﺗﺼﺪﻳﻖ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ‬
‫ﻛﺴﺎﻧﻲ ﻛﻪ ﻣﺼﺤﻒ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺩﻳﺪﻩ‪ ،‬ﺍﺑﻦ ﻧﺪﻳﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻔﻬﺮﺳﺖ ﻧﻮﺷﺘﻪ‬
‫ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻧﻲ ﺭﺍ ﻛﻪ ﺑﺨﻂ ﺣﻀﺮﺕ ﻋﻠﻲ‪ ‬ﺑﻮﺩﻩ ﻭ ﻣﻄﺎﺑﻖ ﻣﻌﻤﻮﻝ ﺍﻭﻻﺩ ﺍﻣﺎﻡ‬
‫ﺣﺴﻦ‪ ‬ﺁﻧﺮﺍ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺑﺎﺭﺙ ﻣﻲﺑﺮﺩﻧﺪ‪ ،‬ﺩﺭ ﻧﺰﺩ ﺍﺑﻲ ﻳﻌﻠﻲ ﺣﻤﺰﻩ ﺍﻟﺤﺴﻨﻲ)ﺭﻩ( ﻳﻜﻲ ﺍﺯ‬
‫ﻓﺮﺯﻧﺪﺍﻥ ﺍﻣﺎﻡ ﺣﺴﻦ‪ ‬ﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﮔﻔﺖ ﻗﺎﺋﻠﻴﻦ ﺑﺘﺤﺮﻳﻒ ﻣﺮﺩﻣﺎﻧﻲ ﺍﺣﻤﻖ ﻳﺎ‬
‫ﻣﻐﺮﺽ ﻭ ﻣﻠﻌﺒﺔ ﺩﺳﺖ ﻳﻬﻮﺩ ﻭﺳﺎﻳﺮ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ‬
‫ﺳﻨﺪ ﺍﺳﻼﻡ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﭘﻮچ ﻭ ﺭﻭﺍﻳﺎﺕ ﺟﻌﻠﻲ ﺑﻲﺍﻋﺘﺒﺎﺭ ﻛﻨﻨﺪ‪ .‬ﺭﺍﺳﺘﻲ ﺭﺍﺳﺘﻲ ﺑﺎﻋﺚ‬
‫ﺧﺠﺎﻟﺖ ﻭﺷﺮﻣﻨﺪﮔﻲ ﺍﺳﺖ ﻛﻪ ﭼﻨﺪ ﻧﻔﺮ ﺁﺧﻮﻧﺪﻱ ﺑﻨﺎﻡ ﺣﺠﺖ ﺍﻻﺳﻼﻡ ﻭ ﻣﺤﺪﺙ ﺛﻘﻪ ﺧﻮﺩ‬
‫ﺭﺍ ﻋﺎﻟﻢ ﻧﺎﻣﻴﺪﻩ ﻭ ﺑﻜﺘﺎﺏ ﺧﺪﺍ ﺑﺘﺎﺯﻧﺪ ﻭ ﺑﺮﺍﻱ ﺍﺑﻄﺎﻝ ﺳﻨﺪ ﺍﺳﻼﻡ ﻛﺘﺎﺑﻲ ﺑﻨﺎﻡ‪» :‬ﻓﺼﻞ اﻟﺨﻄﺎب‬
‫ﻓﯽ ﺗﺤﺮﻳﻒ ﮐﺘﺎب رب اﻷرﺑﺎب« ﺑﻨﻮﻳﺴﻨﺪ ﻭ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺧﺰﻋﺒﻼﺕ ﺭﺍ ﺩﺭﺁﻥ‬
‫ﺟﻤﻊ ﻛﻨﻨﺪ‪ ،‬ﻭ ﭼﺎپ ﻛﺮﺩﻩ ﺑﺪﺳﺖ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺑﺪﻫﻨﺪ ﺗﺎ ﺁﻧﺎﻥ ﻣﻜﺮﺭ ﭼﺎپ ﻛﺮﺩﻩ ﻭ ﺁﻥ‬
‫ﺭﺍ ﺑﺮﺥ ﻣﺴﻠﻤﻴﻦ ﺑﻜﺸﻨﺪ ﻛﻪ ﻫﺎﻥ ﺍﻳﻦ ﻣﺴﻠﻤﻴﻦ ﺑﺘﺼﺪﻳﻖ ﺷﻴﺦ ﺍﻟﻌﻠﻤﺎء ﻭ ﺧﺎﺗﻢ ﺍﻟﻤﺤﺪﺛﻴﻦ‬
‫ﺧﻮﺩﺗﺎﻥ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺷﻤﺎ ﺗﺤﺮﻳﻒ ﺷﺪﻩ ﻭ ﺑﻲﺍﻋﺘﺒﺎﺭ ﺍﺳﺖ ﻭ ﺑﻘﻮﻝ ﺍﻳﺸﺎﻥ ﺷﺼﺖ ﺟﺰء‬
‫ﻗﺮﺁﻥ ﺳﺎﻗﻂ ﺷﺪﻩ )ﻗﺮﺁﻥ ﻣﻮﺟﻮﺩ ﺳﻲ ﺟﺰء ﺍﺳﺖ( ﻭ ﻗﺮﺁﻥ ﻣﺎﻧﻨﺪ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻣﺎ‬
‫ﺑﻲﺍﻋﺘﺒﺎﺭ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﺑﻪ ﭼﻨﻴﻦ ﺍﻓﺮﺍﺩﻱ ﻣﺴﻠﻤﺎﻥ ﻭ ﻋﺎﻟﻢ ﺍﺳﻼﻣﻲ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻭ ﻛﺘﺎﺏ‬
‫ﺩﻋﺎﺋﻲ ﻛﻪ ﭼﻨﻴﻦ ﺍﺷﺨﺎﺻﻲ ﻣﻲﻧﻮﻳﺴﻨﺪ ﻣﻲﺗﻮﺍﻥ ﺑﺪﺳﺖ ﻣﺆﻣﻨﻴﻦ ﺩﺍﺩ؟ ﻧﻪ ﻭ ﺍﷲ‪ .‬ﻣﺎ ﭼﻮﻥ‬
‫ﻃﺮﻓﺪﺍﺭ ﺣﻖ ﻭ ﺣﻘﻴﻘﺘﻴﻢ ﻭ ﺍﻳﻦ ﻣﻮﻫﻮﻣﺎﺕ ﺭﺍ ﻣﻲﺑﻴﻨﻴﻢ‪ ،‬ﻧﺎﭼﺎﺭ ﺑﺎﻳﺪ ﺑﺎ ﺍﻳﺸﺎﻥ ﭘﻴﻜﺎﺭ ﻛﻨﻴﻢ ﻭ‬
‫ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻴﺪﺍﺭ ﻭ ﺍﺯ ﺷﺮّ ﺁﻧﻬﺎ ﻭ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﻛﺘﺎﺏ ﭘﺮ ﺍﺯ ﺷﺮﻙ ﻭ ﺧﺮﺍﻓﺎﺕ ﺁﻧﺎﻥ ﺑﺮﻫﺎﻧﻴﻢ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪94‬‬

‫ﺍﮔﺮ ﭼﻪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺭﻭﺣﺎﻧﻲﻧﻤﺎﻳﺎﻥ ﺑﻲﺧﺒﺮ ﻳﺎ ﺗﺮﺳﻮ ﻛﻪ ﺍﺯ ﻋﻮﺍﻡ ﺑﻲﺍﻃﻼﻉ ﻭ ﮔﻤﺮﺍﻩ‬

‫ﻣﻲﺗﺮﺳﻨﺪ ﺍﺯ ﺗﺮﺱ ﻋﻮﺍﻡ ﺍﺯ ﻣﺎ ﺑﺪﮔﻮﺋﻲ ﻛﻨﻨﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻣﺤﺎﻝ ﺍﺳﺖ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﻣﻘﻠّﺪ‬
‫ﺷﻴﻌﻴﺎﻥ ﺻﻔﻮﻳﻪ ﺷﻮﺩ ﻭ ﺗﻤﺎﻡ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﻣﺮﺗﺪ ﺑﺨﻮﺍﻧﺪ ﻭ ﺭﺳﻮﺍ ﻛﻨﺪ ﻭ ﻧﺎﻡ‬
‫ﺑﺰﺭﮔﺎﻥ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﻣﻨﺎﻓﻖ ﺑﮕﺬﺍﺭﺩ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﺑﻴﺎﻭﺭﺩ ﻭ ﺩﺭ‬
‫ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﺟﻨﮓ ﺩﺍﺧﻠﻲ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ ﺍﻳﺠﺎﺩ ﻛﻨﺪ‪ ،‬ﻭﻟﻲ ﻛﺴﻲ ﺍﺯ‬
‫ﻣﺴﻠﻤﻴﻦ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﺃﺳﻤﺎء ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﻧﺪﺍﻧﺪ ﻭ ﻧﺸﻨﺎﺳﺪ ﻭ ﻫﻤﻪ ﺑﻲﺍﻃﻼﻉ ﺑﻤﺎﻧﻨﺪ ﺟﺰ‬
‫ﻋﻠﻲ‪ ‬ﻭ ﺟﺰ ﺣﺎﺟﻲ ﻧﻮﺭﻱ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ‪ ،‬ﻭ ﻋﻠﻲ ﻫﻢ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺻﻨﺪﻭﻗﻲ‬
‫ﻣﻘﻔّﻞ ﺑﮕﺬﺍﺭﺩ ﻭ ﭘﻨﻬﺎﻥ ﻛﻨﺪ ﺗﺎ ﺷﻴﻌﺔ ﺻﻔﻮﻳﻪ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﻣﻄﻠﻊ ﺷﻮﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ‬
‫ﻛﻨﻨﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎ – ﺍﮔﺮ ﺫﻛﺮ ﺍﺑﻮﻟﻬﺐ ﺩﺭ ﻗﺮﺁﻥ ﻣﺎﻧﺪﻩ ﻭ ﻣﻮﺟﺐ ﺍﺫﻳﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻩ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻩ ﺑﺎﺷﺪ ﺗﻘﺼﻴﺮ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍ ﭼﻴﺴﺖ؟ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺍﺑﻮﻟﻬﺐ‬
‫ﻛﺎﻓﺮ ﺑﻮﺩﻩ‪ ،‬ﻛﺎﻓﺮ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻭ ﻋﻠﻨﺎً ﺗﻜﺬﻳﺐ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﻛﺮﺩﻩ‪ ،‬ﺍﻳﻦ ﭼﻪ ﺭﺑﻄﻲ ﺑﻪ‬
‫ﺳﺎﻳﺮ ﻣﺆﻣﻨﻴﻦ ﺩﺍﺭﺩ؟ ﺁﻳﺎ ﺷﻤﺎ ﻛﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺍﻛﺜﺮﺍ ﻣﻨﺎﻓﻖ ﻣﻲﺩﺍﻧﻴﺪ ﻭ ﻫﻤﺖ ﺷﻤﺎ‬
‫ﺍﺛﺒﺎﺕ ﺗﺤﺮﻳﻒ ﻗﺮﺁﻥ ﺍﺳﺖ ﺍﺯ ﻛﺠﺎ ﺧﻮﺩﺗﺎﻥ ﻣﻨﺎﻓﻖ ﻧﺒﺎﺷﻴﺪ ﻭ ﻧﺨﻮﺍﻫﻴﺪ ﺗﻴﺸﻪ ﺑﻪ ﺭﻳﺸﻪ ﺍﺳﻼﻡ‬
‫ﺑﺰﻧﻴﺪ؟‬
‫ﺭﻭﺍﻳﺖ ﻫﻔﺘﻢ‪ :‬ﺗﻔﺴﻴﺮ ﺻﺎﻓﻲ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺘﺐ ﺩﻳﮕﺮ ﺩﺭ ﺗﻔﺴﻴﺮ ﺁﻳﺔ ‪ 67‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‬
‫ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ‪:‬‬

‫‪              ‬‬

‫‪             ‬‬

‫ﺩﺭ ﺧﻢ‪ ‬ﻏﺪﻳﺮ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺁﻳﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﺑﻠﻎ ﻣﺎ أﻧﺰل اﻟﻴﮏ ﻣﻦ رﺑﮏ ﻓﯽ ﻋﻠﯽ‪ ،‬ﻭ‬
‫ﻛﻠﻤﻪ »ﻓﯽ ﻋﻠﯽ« ﺭﺍ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﻪ ﻧﺎس ﻭ ﻛﻠﻤﻪ اﻟﻘﻮم اﻟﮑﺎﻓﺮﻳﻦ ﺍﺻﺤﺎﺏ‬
‫ﺭﺳﻮﻟﻨﺪ ﻛﻪ ﻫﻤﻪ ﻛﺎﻓﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﻣﻮﺭﺩ ﺍﻇﻬﺎﺭ ﺧﻼﻓﺖ‬
‫ﻋﻠﻲ‪ ‬ﻣﻲﺗﺮﺳﻴﺪ‪.‬‬
 ‫‪95‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭﻣﻌﻨﻲ ﺁﻳﻪ ﭼﻨﻴﻦ ﺍﺳﺖ‪» :‬ﻫﺎﻥ ﺍﻱ ﺭﺳﻮﻝ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﺓ ﻋﻠﻲ‪ ‬ﺍﺯ ﻃﺮﻑ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﻪ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻪ ﻣﺮﺩﻡ ﺑﺮﺳﺎﻥ ﻭ ﺍﮔﺮ ﺍﻳﻨﻜﺎﺭ ﺭﺍ ﻧﻜﻨﻲ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺖ‬
‫ﺧﻮﺩ ﺭﺍ ﻧﻜﺮﺩﻩﺍﻱ‪ ،‬ﺧﺪﺍ ﺗﺮﺍ ﺍﺯ ﻣﺮﺩﻡ )ﻳﻌﻨﻲ ﺍﺯ ﺍﺻﺤﺎﺑﺖ( ﺣﻔﻆ ﻣﻲﻛﻨﺪ‪ ،‬ﺧﺪﺍ ﻗﻮﻡ‬
‫ﻛﻔﺎﺭ )ﻳﻌﻨﻲ ﺍﺻﺤﺎﺑﺖ( ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻲﻛﻨﺪ«‪.‬‬
‫ﺑﺎﻳﺪ ﮔﻔﺖ‪:‬‬
‫ﺍﻭﻻ‪ :‬ﻣﺎ ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﻛﻪ ﺩﺭ ﻏﺪﻳﺮ ﺧﻢ‪ ‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﻲ‪ ‬ﺳﻔﺎﺭﺵ‬
‫ﻧﻤﻮﺩﻩ‪ ،‬ﻭﻟﻲ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﺍ ﻛﻪ ﻣﻲﮔﻮﻳﺪ ﻛﻠﻤﺔ »ﻓﯽ ﻋﻠﯽ« ﺩﺭ ﺁﻳﻪ ﺑﻮﺩﻩ ﺑﻌﺪﺍً ﺁﻥ ﺭﺍ ﺣﺬﻑ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﻢ ﻭ ﺁﻥ ﺭﺍ ﺩﺭﻭﻍ ﻣﺤﺾ ﻣﻲﺩﺍﻧﻴﻢ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺭﺍﺳﺘﮕﻮ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ‬
‫ﺤﺎﻓِﻈُﻮ َن&‪ ،‬ﻭ ﻗﻮﻝ ﺩﺍﺩﻩ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﻛﻢ ﻭ ﺯﻳﺎﺩ‬
‫ﻓﺮﻣﻮﺩﻩ‪* :‬إِﻧﱠﺎ ﻧَ ْﺤ ُﻦ ﻧَـ ﱠﺰﻟْﻨَﺎ اﻟ ﱢﺬ ْﻛ َﺮ َوإِﻧﱠﺎ ﻟَﻪُ ﻟَ َ‬
‫ﺷﺪﻥ ﺣﻔﻆ ﻛﻨﺪ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺑﻮﺩﻥ ﻛﻠﻤﻪ »ﻋﻠﯽ« ﺭﺍ ﺩﺭ ﻗﺮﺁﻥ ﺗﻜﺬﻳﺐ ﻧﻤﻮﺩﻩ ﻭ‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺫﻳﻞ ﺭﻭﺍﻳﺖ ﭘﻨﺠﻢ ﻓﺮﻣﺎﻳﺶ ﺍﻭ ﺫﻛﺮ ﺷﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﺔ‪" :‬ﻧﺎس" ﻭ ﻛﻠﻤﻪ "اﻟﻘﻮم اﻟﮑﺎﻓﺮﻳﻦ" ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﺎﺷﺪ ﻭ ﺑﮕﻮﺋﻴﻢ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺟﺰ ﺳﻪ ﻧﻔﺮ ﻫﻤﻪ ﻛﺎﻓﺮﻧﺪ ﺑﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻩﺍﻳﻢ‪،‬‬
‫ﺁﻳﺎﺗﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺗﻌﺮﻳﻒ ﻛﺮﺩﻩ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺆﻣﻦ ﺻﺎﺩﻕ ﻭ ﻣﻮﺭﺩ ﺭﺿﺎﻳﺖ ﺧﺪﺍ‬
‫ﺧﻮﺍﻧﺪﻩ ﻭ ﻣﻜﺮﺭ ﺩﺭ ﻗﺮﺁﻥ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺪﺡ ﻛﺮﺩﻩ‪ .‬ﺩﺭ ﺳﻮﺭﺓ ﺗﻮﺑﻪ ﺁﻳﻪ ‪ 100‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫‪    ‬‬

‫ﻳﻌﻨﻲ‪» :‬ﺧﺪﺍ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭﻱ ﻛﻪ ﺩﺭ ﺍﻳﻤﺎﻥ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺳﺒﻘﺖ ﮔﺮﻓﺘﻨﺪ ﻭ ﺍﻭﻝ‬
‫ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﺎ ﻧﻴﻜﻮﻛﺎﺭﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺗﺒﻌﻴﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺭﺍﺿﻲ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﻓﺘﺢ ﺁﻳﻪ ‪ 29‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪ ......             ‬‬

‫‪         ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪96‬‬

‫ﻳﻌﻨﻲ‪» :‬ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﺎ ﺍﻭ ﻫﺴﺘﻨﺪ ﺑﺮ ﻛﻔﺎﺭ ﺳﺨﺘﮕﻴﺮ ﻭ ﻣﻴﺎﻥ ﺧﻮﺩ‬
‫ﺑﺴﻴﺎﺭ ﻣﻬﺮﺑﺎﻥ ﻫﺴﺘﻨﺪ ‪ ...‬ﻭ ﺧﺪﺍ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺍﻳﺸﺎﻧﺮﺍ ﻛﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻋﻤﻠﻬﺎﻱ‬
‫ﺷﺎﻳﺴﺘﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ ﻭﻋﺪﺓ ﺁﻣﺮﺯﺵ ﻭ ﭘﺎﺩﺍﺵ ﺑﺰﺭﮔﻲ«‪.‬‬
‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 18‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻓﺘﺢ ﺭﺍﺟﻊ ﺑﺘﻤﺎﻡ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﻛﻪ ﺩﺭ ﺣﺪﻳﺒﻴ‪‬ﻪ ﺯﻳﺮ ﺩﺭﺧﺘﻲ‬
‫ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪          ‬‬
‫ﻳﻌﻨﻲ‪» :‬ﺧﺪﺍ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻛﻪ ﺯﻳﺮ ﺩﺭﺧﺖ ﺑﺎ ﺗﻮ ﺑﻴﻌﺖ ﻣﻲﻛﻨﻨﺪ ﺭﺍﺿﻲ ﺍﺳﺖ«‪.‬‬

‫ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺆﻣﻦ ﺧﻮﺍﻧﺪﻩ‪ .‬ﭘﺲ ﺁﻳﺔ » ﺑَـﻠﱢ ْﻎ َﻣﺎ أُﻧْ ِﺰ َل إِﻟَْﻴ َ‬
‫ﻚ ‪ ،«...‬ﺑﺎ ﺍﻳﻦ‬
‫ﻫﻤﻪ ﺁﻳﺎﺕ ﻣﻨﺎﻓﺎﺕ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﻭ ﺁﺧﺮ ﻋﻤﺮ ﺭﺳﻮﻝ ﻫﻤﺔ‬
‫ﺍﺻﺤﺎﺏ ﺭﺍ ﻛﺎﻓﺮ ﺧﻮﺍﻧﺪﻩ ﺟﺰ ﺳﻪ ﻧﻔﺮ ﻛﻪ ﻧﻪ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﺑﻮﺩﻧﺪ ﻭ ﻧﻪ ﺍﺯ ﺍﻧﺼﺎﺭ‪ ،‬ﻳﺎ ﺑﺎﻳﺪ‬
‫ﺑﮕﻮﺋﻴﻢ ﺧﺪﺍ ﺍﺯ ﺑﺎﻃﻦ ﺍﻳﺸﺎﻥ ﻭﻋﺎﻗﺒﺖ ﺍﻣﺮ ﺍﻳﺸﺎﻥ ﺍﻃﻼﻉ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﭼﻨﻴﻦ ﺳﺨﻦ ﻋﻴﻦ ﻛﻔﺮ‬
‫ﻭﻧﻔﺎﻕ ﺍﺳﺖ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﮔﺮ ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻴﺎﻥ ﺻﻔﻮﻱ ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﻭﺍﺻﺤﺎﺏ ﺭﺳﻮﻝص ﻫﻤﻪ ﻛﺎﻓﺮﺑﻮﺩﻧﺪ‬
‫ﺟﺰ ﺳﻪ ﻧﻔﺮ‪ ،‬ﺩﻳﮕﺮ ﺑﺮﺍﻱ ﺍﺳﻼﻡ ﺁﺑﺮﻭﺋﻲ ﻧﻤﻲﻣﺎﻧﺪ‪ ،‬ﺍﺳﻼﻣﻲ ﻛﻪ ﺗﻤﺎﻡ ﻣﻄﺎﻟﺒﺶ ﺍﺯ ﺍﻳﻦ ﻛﻔﺎﺭ‬
‫ﻧﻘﻞ ﺷﺪﻩ ﭼﻪ ﺍﻋﺘﺒﺎﺭ ﺩﺍﺭﺩ؟! ﺍﺳﻼﻣﻲ ﻛﻪ ﻓﻘﻂ ﺳﻪ ﻳﺎ ﭼﻬﺎﺭ ﻧﻔﺮ ﺭﻭﺍﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﺧﺒﺎﺭﺵ‬
‫ﺧﺒﺮ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺧﺒﺮ ﻭﺍﺣﺪ ﺩﺭ ﺍﺻﻞ ﺩﻳﺎﻧﺖ ﺣﺠﺖ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻛﺘﺎﺏ ﺍﺳﻼﻡ ﻭ ﻣﻄﺎﻟﺐ‬
‫ﺍﺳﻼﻣﻲ ﻣﺜﻞ ﺍﻧﺠﻴﻞ ﻋﻴﺴﻲ‪ ‬ﻭ ﻣﻄﺎﻟﺐ ﻧﺼﺎﺭﻱ ﻭ ﻳﻬﻮﺩ ﻣﻲﺷﻮﺩ ﻭ ﺍﺯ ﺳﻪ ﻧﻔﺮ ﻣﺎﻧﻨﺪ‬
‫ﻳﻮﺣﻨﺎ ﻭ ﻣﺮﻗﺲ ﻭ ﻟﻮﻗﺎ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﺁﻳﺎ ﻣﻲﺷﻮﺩ ﮔﻔﺖ ﭘﻴﻐﻤﺒﺮص ﺍﺯ ﺩﻧﻴﺎﻥ ﺭﻓﺖ ﻭ ﺑﺎﻧﺪﺍﺯﺓ‬
‫ﻳﻜﻲ ﺍﺯ ﻋﻠﻤﺎﻱ ﺍﻣﺖ ﺧﻮﺩ ﭘﻴﺮﻭ ﻭ ﺍﺭﺍﺩﺗﻤﻨﺪ ﻧﺪﺍﺷﺖ ﻭ ﺗﻤﺎﻡ ﺍﺻﺤﺎﺑﺶ ﺑﻲﺩﻳﻦ ﺑﻮﺩﻧﺪ؟ ﺁﻳﺎ‬
‫ﺍﻳﻦ ﺑﺎﻭﺭﻛﺮﺩﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﻳﻌﻨﻲ ﺣﺎﻣﻴﺎﻥ ﻗﺮﺁﻥ ﻭ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﺳﻼﻡ‬
‫ﺭﺍ ﺩﺭ ﻋﺮﺑﺴﺘﺎﻥ ﻭ ﺍﻳﺮﺍﻥ ﻭ ﻣﺼﺮ ﻭ ﺭﻭﻡ ﻧﺸﺮ ﺩﺍﺩﻧﺪ ﻫﻤﻪ ﻛﺎﻓﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﭼﻨﺪ ﺁﺧﻮﻧﺪ ﻗﺎﺋﻞ‬
‫ﺑﺘﺤﺮﻳﻒ )ﻛﻪ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻧﻨﺪ ﻭ ﺳﻌﻲ ﻣﻲﻛﻨﻨﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﺣﺠ‪‬ﺖ ﺑﻮﺩﻥ ﺑﻴﻨﺪﺍﺯﻧﺪ( ﻣﺴﻠﻤﺎﻧﻨﺪ!؟‬
‫ﺭﺍﺑﻌﺎً‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺩﻳﻒ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﻋﻼﻥ ﺧﻄﺮ ﺩﺍﺩﻩ‬
‫ﻭ ﻃﺮﻑ ﺷﺪﻩ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻛﺎﻓﺮ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﺩﺭ ﺁﻳﺔ ﺑﻌﺪ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﻣﻲﮔﻮﻳﺪ ﺑﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ‬
 ‫‪97‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ِ ِ‬ ‫ﺎب ﻟَﺴﺘُﻢ َﻋﻠَﻰ َﺷﻲ ٍء ﺣﺘ ِ‬ ‫ِ‬

‫ﻴﻞ ﻭ ﺩﺭ ﺁﺧﺮ‬‫ﻴﻤﻮاْ اﻟﺘـ ْﱠﻮَراةَ َواﻹﻧﺠ َ‬
‫ﱠﻰ ﺗُﻘ ُ‬
‫ْ َ َ‬ ‫ﺑﮕﻮ‪ :‬ﻗُ ْﻞ ﻳَﺎ أ َْﻫ َﻞ اﻟْﻜﺘَ ِ ْ ْ‬
‫ِ ِ‬
‫ﻳﻦ‪ .‬ﻳﻌﻨﻲ‪» :‬ﺑﮕﻮ ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﺮ ﭼﻴﺰﻱ ﻧﻴﺴﺘﻨﺪ ﺗﺎ‬ ‫س َﻋﻠَﻰ اﻟْ َﻘ ْﻮم اﻟْ َﻜﺎﻓ ِﺮ َ‬
‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻓَﻼَ ﺗَﺄْ َ‬
‫ﻣﻮﻗﻌﻲ ﻛﻪ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺭﺍ ﺍﻗﺎﻣﻪ ﻛﻨﻴﺪ ‪ ...‬ﺑﺮﺍﻱ ﻗﻮﻡ ﻛﻔﺎﺭ ﻏﺼ‪‬ﻪﺍﻱ ﻧﺨﻮﺭ‪ «.‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺻﺮﺍﺣﺘﺎ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻱ ﺭﺍ ﻛﺎﻓﺮ ﺧﻮﺍﻧﺪﻩ ﻧﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺭﺍ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺍﻟﻒ ﻭﻻﻡ ﻛﺎﻓﺮ‬
‫ﻮل ﺑَـﻠﱢ ْﻎ ‪ ...‬ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﻛﺎﻓﺮ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﻭ‬
‫ﺧﻮﺍﻧﺪﻩ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﻳَﺎ أَﻳﱡـ َﻬﺎ اﻟ ﱠﺮ ُﺳ ُ‬
‫ِ‬
‫ﻳﻦ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﺍﺷﺎﺭﻩ ﺑﻪ ﻫﻤﺎﻥ ﻛﺎﻓﺮﻳﻦ ﻣﻌﻬﻮﺩ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻧﺎﺱ ﻭ ﻗﻮﻡ‬ ‫اﻟْ َﻜﺎﻓ ِﺮ َ‬
‫ﻛﺎﻓﺮﻳﻦ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﺑﺮﺍﻱ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺍﻳﺸﺎﻥ ﻭ ﺍﻋﻼﻡ ﺧﻄﺮ ﺑﻪ ﺍﻳﺸﺎﻥ‬
‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﻧﻴﺰ ﺻﺤﺒﺖ ﺍﺯ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﺁﻳﻪ ‪66‬‬
‫ﻣﻲﮔﻮﻳﺪ‪» :‬ﺍﮔﺮ ﺁﻧﻬﺎ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻭ ﻛﺘﺎﺏﻫﺎﻱ ﺁﺳﻤﺎﻧﻲ ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻗﺎﻣﻪ‬
‫ﻛﻨﻨﺪ‪ «...‬ﺩﺭ ﻭﻗﺘﻲ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻧﺎﺯﻝ ﺷﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻪ ﺍﺯ ﺍﻫﻞ ﺣﺠﺎﺯ ﻭﺣﺸﺖ‬
‫ﺩﺍﺷﺖ‪ ،‬ﻧﻪ ﺍﺯ ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﺯﻳﺮﺍ ﺍﺳﻼﻡ ﺗﻤﺎﻡ ﺣﺠﺎﺯ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻭ ﺍﺻﺤﺎﺏ‬
‫ﺁﻧﺤﻀﺮﺕ ﺗﻤﺎﻡ ﺑﺮﺍﻱ ﺍﺳﻼﻡ ﻭ ﻧﺸﺮ ﺁﻥ ﺟﺎﻧﻔﺸﺎﻧﻲ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺟﺰ ﺍﺯ‬
‫ﻚ ﻛﻪ ﺩﺭ‬‫ﺍﻣﭙﺮﺍﻃﻮﺭﻱ ﻛﻔﺎﺭ ﻛﻪ ﺩﺍﺭﺍﻱ ﻗﺪﺭﺕ ﻭ ﺳﻄﻮﺕ ﺑﻮﺩﻧﺪ ﺗﺮﺳﻲ ﻧﺪﺍﺷﺖ َﻣﺎ أُﻧ ِﺰ َل إِﻟَْﻴ َ‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻥ ﺭﺍ ﺑﺮﺳﺎﻥ‪ ،‬ﻫﻤﺎﻥ ﺁﻳﺎﺕ ﺭ‪‬ﺩ ﺑﺮ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺑﻮﺩﻩ ﻛﻪ ﺩﺭ ﺍﻳﻦ‬
‫ﺳﻮﺭﻩ )ﻣﺎﺋﺪﻩ( ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻪ ﻗﺮﻳﻨﺔ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ‪.‬‬
‫ﻚ ﺭﺍﺟﻊ ﺑﻪ ﺍﺑﻼﻍ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﺧﺎﻣﺴﺎً‪ :‬ﻛﺴﻲ ﻛﻪ ﻣﻲﮔﻮﻳﺪ َﻣﺎ أُﻧ ِﺰ َل إِﻟَْﻴ َ‬
‫ﺧﻼﻓﺖ ﻋﻠﻲ‪ ‬ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩﻩ ﻭ ﺧﺪﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺁﻥ ﺁﻳﺎﺕ ﺭﺍ ﺑﺮﺳﺎﻥ ﻭ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺁﻧﻬﺎ ﺭﺍ ﺭﺳﺎﻧﻴﺪ‪ ،‬ﺁﻥ ﺁﻳﺎﺕ ﺭﺍ ﺑﻤﺎ ﻧﺸﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﺍﻳﻦ ﺁﻳﺎﺕ ﻛﺪﺍﻡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻛﺠﺎﻱ‬
‫ﻗﺮﺁﻥ ﺍﺳﺖ؟ ﺩﺭ ﻛﺠﺎﻱ ﺳﻮﺭﺓ ﻣﺎﺋﺪﻩ ﺍﺳﺖ؟ ﻣﺎ ﻛﻪ ﭼﻨﻴﻦ ﺁﻳﻪﺍﻱ ﺩﺭ ﻗﺮﺁﻥ ﻧﺪﻳﺪﻳﻢ‪ ،‬ﺍﮔﺮ‬
‫ﻛﺴﻲ ﺩﻳﺪﻩ ﺑﻤﺎ ﻧﺸﺎﻥ ﺑﺪﻫﺪ ﺗﺎ ﻣﺎ ﻫﻢ ﺑﺪﺍﻧﻴﻢ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻫﻢ ﻛﻪ ﻣﻲﮔﻮﻳﺪ ﻧﺎﻡ‬
‫ﻋﻠﻲ‪ ‬ﺩﺭ ﻗﺮﺁﻥ ﻧﺒﻮﺩﻩ ﻧﻴﺰ ﺑﺪﺍﻧﺪ ﻭ ﺍﺯ ﺍﺷﺘﺒﺎﻩ ﺩﺭﺁﻳﺪ‪ .‬ﭼﻮﻥ ﭼﻨﻴﻦ ﺁﻳﻪﺍﻱ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪،‬‬
‫ﭘﺲ ﺑ‪‬ﻠﱢﻎْ ﻣ‪‬ﺎ ﺃُﻧﺰِﻝَ ﺇِﻟَﻴ‪‬ﻚ‪ ‬ﻫﻢ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﺳﺎﺩﺳﺎً‪ :‬ﺟﻤﻠﻪ ﻣﺎ أﻧﺰل إﻟﻴﮏ ﺩﺭ ﻗﺮﺁﻥ ﻣﻜﺮﺭ ﺁﻣﺪﻩ ﺍﺯ ﺁﻧﺠﻤﻠﻪ ﺩﺭ ﺍﻭﻝ ﺳﻮﺭﻩ ﺑﻘﺮﻩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪98‬‬

‫)ﺑﻘﺮﻩ‪(4 :‬‬ ‫‪     ‬‬

‫ﭼﮕﻮﻧﻪ ﻫﻴﭽﻜﺪﺍﻡ ﺁﻧﻬﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻼﻓﺖ ﻧﺒﻮﺩﻩ ﻭ ﻓﻘﻂ ﺍﻳﻦ ﺟﻤﻠﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻼﻓﺖ‬
‫ﺍﺳﺖ!؟ ﺍﺯ ﻛﺠﺎﻱ ﻣﺎ أﻧﺰل ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺭﺍﺟﻊ ﺑﻪ ﺧﻼﻓﺖ ﭼﻴﺰﻱ ﻧﺎﺯﻝ ﺷﺪﻩ؟ ﺁﻥ ﻛﺴﻲ‬
‫ﻛﻪ ﺭﻭﻱ ﺗﻌﺼﺒﺎﺕ ﺟﺎﻫﻼﻧﻪ ﻣﻲﺧﻮﺍﻫﺪ ﺑﺰﻭﺭ ﻧﺎﻡ ﻋﻠﻲ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺩﺍﺧﻞ ﻛﻨﺪ‪ ،‬ﻧﺎﭼﺎﺭ ﺍﺳﺖ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺗﺤﺮﻳﻒ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﺤﺮّﻑ ﺑﺨﻮﺍﻧﺪ ﻭ ﺑﺎ ﻗﺮﺁﻥ ﺑﺎﺯﻱ ﻛﻨﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﻗﺎﺩﺭ ﺑﺮ‬
‫ﺣﻔﻆ ﻗﺮﺁﻥ ﻧﺪﺍﻧﺪ‪ ،‬ﭼﻨﻴﻦ ﻛﺴﻲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺧﺪﺍ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﻭ ﺑﻪ ﻛﺘﺎﺏ ﺍﻭ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﺩ‬
‫ﻭ ﺑﻴﻬﻮﺩﻩ ﺑﺮﺍﻱ ﻋﻠﻲ ﺳﻴﻨﻪ ﻣﻲﺯﻧﺪ‪ .‬ﻳﻘﻴﻨﺎ ﻋﻠﻲ‪ ‬ﻛﻪ ﺑﻪ ﻗﺮﺁﻥ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﺍﺯ ﺍﻭ ﻭ ﺍﺯ‬
‫ﺧﻴﺎﻧﺘﻲ ﻛﻪ ﺑﻘﺮﺁﻥ ﻣﻲﻛﻨﺪ ﺑﻴﺰﺍﺭ ﺍﺳﺖ‪ ،‬ﻋﻠﻲ‪ ‬ﺑﻴﺰﺍﺭ ﺍﺳﺖ ﺍﺯ ﺁﻧﻜﻪ ﺑﻨﺎﻡ ﺍﻭ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻮل ﺑَـﻠﱢ ْﻎ‪ «...‬ﺭﺑﻄﻲ ﺑﻪ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ‬
‫ﺗﺨﺮﻳﺐ ﻭ ﺗﺤﺮﻳﻒ ﻛﻨﺪ ﻭ ﺑﮕﻮﻳﺪ ﺁﻳﻪ‪» :‬ﻳَﺎ أَﻳﱡـ َﻬﺎ اﻟ ﱠﺮ ُﺳ ُ‬
‫ﺧﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺣﻖ ﺗﻌﺎﻟﻲ ﺁﻥ ﺭﺍ ﻣﺮﺑﻮﻁ ﺑﻬﻢ ﻧﻴﺎﻭﺭﺩﻩ ﻭ ﻧﻌﻮﺫ ﺑﺎﷲ ﻧﺎﻣﺮﺑﻮﻁ ﮔﻔﺘﻪ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ‬
‫ﺣﺮﻑ ﺧﻮﺩ ﻗﺮﺁﻥ ﺭﺍ ﺭﺍ ﺍﺯ ﺗﻨﺎﺳﺐ ﺁﻳﺎﺕ ﺑﻴﻨﺪﺍﺯﺩ ﻭﻓﺼﺎﺣﺖ ﺁﻥ ﺭﺍ ﻣﻨﻜﺮ ﺷﻮﺩ‪.‬‬
‫ﺳﺎﺑﻌﺎً‪ :‬ﺩﻟﻴﻞ ﺑﺮ ﺭﺳﺎﻟﺖ ﻭ ﻧﺒﻮﺕ ﻣﺤﻤﺪص ﻫﻤﻴﻦ ﻗﺮﺁﻥ ﻭ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻭ‬
‫ﺗﻨﺎﺳﺐ ﺁﻳﺎﺕ ﺁﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﺗﻨﺎﺳﺐ ﻭ ﻓﺼﺎﺣﺖ ﺑﻴﻨﺪﺍﺯﺩ‪ ،‬ﺍﺻﻞ ﺍﺳﻼﻡ‬
‫ﺑﻲﺩﻟﻴﻞ ﻣﻲﻣﺎﻧﺪ‪ ،‬ﭘﺲ ﺁﻧﻜﻪ ﻧﺎﻡ ﻋﻠﻲ‪ ‬ﺭﺍ ﺭﻭﻱ ﺗﻌﺼﺐ ﺟﺎﻫﻼﻧﻪ ﻣﻲﺧﻮﺍﻫﺪ ﻭﺍﺭﺩ ﺁﻳﻪ‬
‫ﻛﻨﺪ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻭ ﺗﻨﺎﺳﺐ ﻣﻲﺍﻧﺪﺍﺯﺩ‪ ،‬ﺩﻭﺳﺖ ﺍﺳﻼﻡ ﻧﻴﺴﺖ‪ ،‬ﻳﺎ‬
‫ﺩﻭﺳﺖ ﻧﺎﺩﺍﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻠﻲ‪ ‬ﺍﺣﺘﻴﺎﺟﻲ ﺑﻪ ﭼﻨﻴﻦ ﺩﻭﺳﺘﺎﻧﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻭﻗﺘﻲ ﻛﻪ ﺧﻮﺩ‬
‫ﺁﻧﺤﻀﺮﺕ ﺯﻧﺪﻩ ﺑﻮﺩ ﭼﻨﻴﻦ ﺩﻭﺳﺘﺎﻥ ﻧﺎﺩﺍﻧﻲ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻌﺎﻭﻳﻪ ﻭ ﻃﻠﺤﻪ ﻭ ﺯﺑﻴﺮ ﻳﺎﺭﻱ‬
‫ﻧﻜﺮﺩﻧﺪ‪ .‬ﺣﺎﻝ ﻛﻪ ﻋﻠﻲ‪ ‬ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﻭ ﺧﻼﻓﺖ ﻭ ﺯﻋﺎﻣﺘﻲ ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪﻩ ﻭ ﻛﻔﺎﺭ ﺳﺎﻝﻫﺎ‬
‫ﺑﺮ ﻣﻤﺎﻟﻚ ﺍﺳﻼﻣﻲ ﭼﻴﺮﻩ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻻﺯﻡ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎ ﻗﺮﺁﻥ ﻭ ﺍﺳﻼﻡ ﺭﺍ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﺑﻴﻨﺪﺍﺯﻳﻢ‬
‫ﺑﺮﺍﻱ ﺧﻼﻓﺖ ﻛﻪ ﺍﻣﺮﻭﺯ ﻣﻮﺿﻮﻋﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﻫﺸﺘﻢ‪ :‬ﻣﺠﻠﺴﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ )ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ ﺟﺪﻳﺪ ﺻﻔﺤﺔ ‪ (48‬ﻛﻪ ﺭﺍﻭﻱ‬
‫ﮔﻔﺖ‪ :‬ﺧﺪﻣﺖ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺑﻮﺩﻡ‪ ،‬ﺁﻥ ﺍﻣﺎﻡ ﻗﺮﺁﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ‪ ،‬ﺩﺭ ﺁﻥ ﻗﺮﺁﻥ ﺁﻳﺔ ‪43‬‬
‫ﺳﻮﺭﻩ ﺍﻟﺮﺣﻤﻦ ﭼﻨﻴﻦ ﺑﻮﺩ‪:‬‬
 ‫‪99‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻳﻌﻨﻲ‪:‬‬ ‫" ﻫﺬﻩ ﺟﻬﻨﻢ اﻟﺘﯽ ﮐﻨﺘﻤﺎ ﺑﻬﺎ ﺗﮑﺬﺑﺎن ﻓﺎﺻﻠﻴﺎ ﻓﻴﻬﺎ ﻻﺗﻤﻮﺗﺎن و ﻻﺗﺤﻴﻴﺎن "‬
‫ﺍﻷﻭﻟﻴﻦ!‬
‫»ﺍﻳﻦ ﺩﻭﺯﺧﻲ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺁﻥ ﺭﺍ ﺗﻜﺬﻳﺐ ﻣﻲﻛﺮﺩﻳﺪ‪ ،‬ﭘﺲ ﺩﺭ ﺁﻳﻴﺪ ﺩﺭ ﺁﻥ ﻧﻪ‬
‫ﻣﻲﻣﻴﺮﻧﺪ ﻭ ﻧﻪ ﺯﻧﺪﻩ ﻣﻲﻣﺎﻧﻴﺪ ﺍﻱ ﺩﻭ ﺧﻠﻴﻔﻪ«!‬
‫ﺣﺎﻝ ﺑﺎﻳﺪ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺭﻭﺍﻳﺖ‪ ،‬ﺁﻳﺎ ﺧﺪﺍ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ )ﻧﻌﻮﺫ ﺑﺎﷲ( ﭼﻮﻥ‬
‫ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺧﻄﺎﺏ ﺑﻪ ﮔﺮﻭﻩ ﺟﻦ ﻭ ﺍﻧﺲ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻳﺎ ﻣﻌﺸﺮ اﻟﺠﻦ و اﻹﻧﺲ"‬
‫ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﺑﺎﺷﺪ ﻳﺎ أﻳﻬﺎ اﻟﺸﻴﺨﺎن ﻛﻪ ﺑﺎ ﺫﻳﻞ ﺁﻥ ﺟﻮﺭ ﺑﻴﺎﻳﺪ‪ ،‬ﻳﺎ ﺍﻣﺎﻡ‬
‫ﺻﺎﺩﻕ‪ ‬ﻋﺮﺑﻲ ﻧﻤﻲﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺻﺪﺭ ﺁﻳﻪ )ﻳﺎ ﻣﻌﺸﺮ اﻟﺠﻦ و اﻹﻧﺲ( ﺧﺒﺮ ﻧﺪﺍﺷﺘﻪ؟! ﻳﺎ‬
‫ﺭﺍﻭﻱ ﺧﻮﺍﺳﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﻣﺴﺨﺮﻩ ﻛﻨﺪ ﻭ ﺑﻪ ﺑﺎﺯﻱ ﺑﮕﻴﺮﺩ‪ ،‬ﻳﺎ ﺁﻥ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺭﺍ ﺩﺭ‬
‫ﻛﺘﺐ ﺧﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺩﺷﻤﻦ ﺍﺳﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻳﺎ ﺩﻭ ﺧﻠﻴﻔﻪ ﺁﻧﻘﺪﺭ ﻣﻬﻢ ﺑﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﺩﺭ‬
‫ﻋﻮﺽ ﺟﻦّ ﻭ ﺍﻧﺲ ﺑﻪ ﺍﻳﺸﺎﻥ ﺧﻄﺎﺏ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻜﻲ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﺁﻥ ﺯﻣﺎﻥ ﺷﻴﺨﺎﻥ ﺧﻠﻴﻔﺘﺎﻥ ﻧﺒﻮﺩﻩﺍﻧﺪ ﺗﺎ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﻮﺩ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﻧﻬﻢ‪ :‬ﻣﺠﻠﺴﻲ ﺩﺭ ﺻﻔﺤﻪ ‪ 50‬ﺟﻠﺪ ‪ 92‬ﺑﺤﺎﺭ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﻣﺎﻡ‬
‫ﺻﺎﺩﻕ‪ ‬ﺑﻪ ﺍﺑﻦ ﺳﻨﺎﻥ ﻓﺮﻣﻮﺩ‪ :‬ﻳﺎﺑﻦ ﺳﻨﺎن إن ﺳﻮرة اﻻﺣﺰاب ﻓﻀﺤﺖ ﻧﺴﺎء ﻗﺮﻳﺶ ﻣﻦ‬
‫اﻟﻌﺮب و ﮐﺎﻧﺖ أﻃﻮل ﻣﻦ ﺳﻮرة اﻟﺒﻘﺮة وﻟﮑﻦ ﻧﻘﺼﻮﻫﺎ وﺣﺮﻓﻮﻫﺎ‪ .‬ﻳﻌﻨﻲ‪» :‬ﺍﻱ ﭘﺴﺮ ﺳﻨﺎﻥ‬
‫ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ ﺯﻧﺎﻥ ﻗﺮﻳﺶ ﺭﺍ ﺭﺳﻮﺍ ﻛﺮﺩ ﻭ ﺍﻳﻦ ﺳﻮﺭﻩ ﺍﺯ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﻃﻮﻻﻧﻲﺗﺮ ﺑﻮﺩﻩ ﻭﻟﻴﻜﻦ‬
‫ﺁﻥ ﺭﺍ ﻛﻢ ﻭ ﺗﺤﺮﻳﻒ ﻛﺮﺩﻧﺪ‪«.‬‬
‫ﺍﺯ ﺭﺍﻭﻳﺎﻥ ﭼﻨﻴﻦ ﺭﻭﺍﻳﺖ ﻣﻲﭘﺮﺳﻴﻢ‪ :‬ﺧﺪﺍ ﭼﻪ ﺩﺷﻤﻨﻲ ﺑﺎ ﺯﻧﺎﻥ ﻗﺮﻳﺶ ﺩﺍﺷﺘﻪ ﻛﻪ ﺍﺣﺪﻱ‬
‫ﺍﺯ ﻣﺮﺩﺍﻥ ﺭﺍ ﺭﺳﻮﺍ ﻧﻜﺮﺩﻩ ﻭ ﺧﻮﺩ ﺍﺯ ﺍﻳﻨﻜﺎﺭ ﻧﻬﻲ ﻛﺮﺩﻩ ﻭﻟﻲ ﺯﻧﺎﻥ ﺭﺍ ﺭﺳﻮﺍﻛﺮﺩﻩ؟ ﺑﻪ ﺍﺿﺎﻓﻪ‬
‫ﺯﻧﺎﻥ ﻣﻤﺎﻟﻚ ﺩﻳﮕﺮ ﻛﻪ ﺑﺪﺗﺮ ﺍﺯ ﺯﻧﺎﻥ ﻋﺮﺏ ﺑﻮﺩﻩﺍﻧﺪ ﺭﺳﻮﺍ ﻧﻜﺮﺩﻩ ﻭ ﺯﻭﺭﺵ ﺑﻪ ﺯﻧﺎﻥ ﻋﺮﺏ‬
‫)ﺁﻧﻬﻢ ﻗﺮﻳﺶ( ﺭﺳﻴﺪﻩ؟ ﺑﻪ ﺍﺿﺎﻓﻪ ﺧﻠﻔﺎ ﻭ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺑﺪ ﻛﺮﺩﻧﺪ )ﻛﻪ ﻫﻤﻪ ﻣﺮﺗّﺪ ﺷﺪﻧﺪ‬
‫ﺟﺰ ﺳﻪ ﻧﻔﺮ ﻃﺒﻖ ﺧﺒﺮ ﺟﻌﺎﻟﻴﻦ ﻭ ﻛﺬﺍﺑﻴﻦ( ﭼﺮﺍ ﻛﻪ ﺯﻧﺎﻥ ﻗﺮﻳﺶ ﺑﺎﻳﺪ ﺭﺳﻮﺍ ﺷﻮﻧﺪ؟ ﺑﻪ ﺍﺿﺎﻓﻪ‬
‫ﭼﻪ ﻛﺲ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺧﺎﻃﺮ ﺭﺳﻮﺍﺋﻲ ﺯﻧﺎﻥ ﻗﺮﻳﺶ ﻛﻢ ﻭ ﺗﺤﺮﻳﻒ ﻧﻤﻮﺩﻩ؟ ﭼﮕﻮﻧﻪ ﺍﺣﺪﻱ‬
‫ﺍﺯ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺧﺒﺮ ﻧﺪﺍﺷﺘﻪ ﺟﺰ ﺍﺑﻦ ﺳﻨﺎﻥ؟ ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺑﺎ ﭼﻨﻴﻦ ﺭﻭﺍﻳﺎﺕ ﻭ ﺍﺧﺒﺎﺭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪100‬‬

‫ﺁﺣﺎﺩ ﻛﻪ ﻛﺬﺏ ﺍﺯ ﺳﺮ ﻭ ﺭﻭﻱ ﺁﻥ ﻣﻲﺑﺎﺭﺩ‪ ،‬ﺍﻳﻨﺎﻥ ﺑﻪ ﺟﻨﮓ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﻣﻲﺧﻮﺍﻫﻨﺪ ﻧﻘﺺ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﭼﻨﻴﻦ ﺍﺧﺒﺎﺭﻱ ﺛﺎﺑﺖ ﻛﻨﻨﺪ ﻭ ﻗﺪﺭﺕ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﻓﺮﻣﻮﺩﻩ إِﻧﱠﺎ ﻧَ ْﺤ ُﻦ ﻧَـ ﱠﺰﻟْﻨَﺎ اﻟ ﱢﺬ ْﻛ َﺮ َوإِﻧﱠﺎ‬
‫ﺤﺎﻓِﻈُﻮ َن ﻣﻨﻜﺮ ﺷﻮﻧﺪ‪.‬‬
‫ﻟَﻪُ ﻟَ َ‬
‫ﺭﻭﺍﻳﺖ ﺩﻫﻢ‪ :‬ﻛﺎﻓﻲ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺑﻪ ﺳﻌﺪ ﺍﻟﺨﻴﺮ ﻧﻮﺷﺖ‪ :‬و ﮐﺎن ﻣﻦ‬
‫ﻧﺒﺬﻫﻢ اﻟﮑﺘﺎب أن أﻗﺎﻣﻮا ﺣﺮوﻓﻪ و ﺣﺮﻓﻮا ﺣﺪوده ﻓﻬﻢ ﻳﺮووﻧﻪ و ﻻﻳﺮﻋﻮﻧﻪ و اﻟﺠﻬﺎل ﻳﻌﺠﺒﻬﻢ‬
‫ﺣﻔﻈﻬﻢ ﻟﻠﺮواﻳﺔ و اﻟﻌﻠﻤﺎء ﻳﺤﺰﻧﻬﻢ ﺗﺮﮐﻬﻢ ﻟﻠﺮﻋﺎﻳﺔ‪ .‬ﻳﻌﻨﻲ‪» :‬ﻣﻌﻨﻲ ﺍﻳﻨﻜﻪ ﻛﺘﺎﺏ ﺭﺍ ﭘﺸﺖ‬
‫ﺳﺮﺍﻧﺪﺍﺧﺘﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺣﺮﻭﻑ ﺁﻥ ﺭﺍ ﻧﮕﺎﺷﺘﻨﺪ )ﻳﻌﻨﻲ ﺩﺭ ﺿﺒﻂ ﺣﺮﻭﻑ ﻭ ﻛﻠﻤﺎﺕ ﻭ‬
‫ﺁﻳﺎﺗﺶ ﺳﻌﻲ ﻛﺮﺩﻧﺪ( ﻭﻟﻲ ﺣﺪﻭﺩ ﺁﻥ ﺭﺍ ﺗﺤﺮﻳﻒ ﻛﺮﺩﻧﺪ )ﻳﻌﻨﻲ ﺣﺪﻭﺩ ﺍﻟﻬﻲ ﻭ ﺍﻭﺍﻣﺮ ﻭ‬
‫ﻧﻮﺍﻫﻲ ﺁﻥ ﺭﺍ ﻋﻤﻼً ﺑﻪ ﭘﺸﺖ ﺳﺮ ﺍﻧﺪﺍﺧﺘﻨﺪ( ﭘﺲ ﺍﻳﺸﺎﻥ ﻣﺘﻦ ﻛﺘﺎﺏ ﺭﺍ ﺭﻭﺍﻳﺖ ﻣﻲﻛﺮﺩﻧﺪ‬
‫ﻭﻟﻲ ﺍﺣﻜﺎﻡ ﺁﻥ ﺭﺍ ﺭﻋﺎﻳﺖ ﻧﻤﻲﻛﺮﺩﻧﺪ‪ ،‬ﻧﺎﺩﺍﻥﻫﺎ ﺍﺯ ﺍﻳﻨﻜﻪ ﺁﻧﺎﻥ ﻣﺘﻦ ﻛﺘﺎﺏ ﺭﺍ ﺣﻔﻆ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﺧﻮﺷﺸﺎﻥ ﺁﻳﺪ ﻭ ﻋﻠﻤﺎء ﭼﻮﻥ ﻃﺒﻖ ﺁﻥ ﻋﻤﻞ ﻧﻤﻲﻛﻨﻨﺪ‪ ،‬ﻣﺤﺰﻭﻥ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﺍ ﺁﻗﺎﻱ‬
‫ﺧﻮﺋﻲ ﺩﺭ ﺻﻔﺤﺔ ‪ 136‬ﺑﻴﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ‪» :‬ﺍﺯﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺮﻙ‪ ،‬ﺗﺮﻙ ﻋﻤﻞ ﺑﻪ ﺣﺪﻭﺩ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ‪ ،‬ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﺮﺩﻥ‬
‫ﻛﻠﻤﺎﺕ ﻭ ﺁﻳﺎﺕ ﻧﻴﺴﺖ«‪.‬‬
‫ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﻳﻨﺎﻥ ﺭﻭﺍﻳﺖ ﻗﺮﺁﻥ ﺭﺍ ﺧﻮﺏ ﺣﻔﻆ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﻛﻠﻤﺎﺕ ﻭ ﺁﻳﺎﺕ ﺁﻥ‬
‫ﺩﺳﺖ ﻧﺰﺩﻧﺪ‪ ،‬ﻟﺬﺍ ﻛﻼﻡ ﺧﺪﺍ ﻣﺼﻮﻥ ﻭ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﻳﺎﺯﺩﻫﻢ‪ :‬ﺁﻗﺎﻱ ﺧﻮﺋﻲ ﺩﺭ ﺻﻔﺤﺔ ‪ 176‬ﺍﻟﺒﻴﺎﻥ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺍﻣﺎﻡ ﺣﺴﻴﻦ‪‬‬
‫ﺭﻭﺯ ﻋﺎﺷﻮﺭﺍ ﺧﻄﺒﻪ ﺧﻮﺍﻧﺪ ﻭﺧﻄﺎﺏ ﺑﻪ ﻣﺮﺩﻡ ﻓﺮﻣﻮﺩ‪ :‬إﻧﻤﺎ أﻧﺘﻢ ﻣﻦ ﻃﻮاﻏﻴﺖ اﻷﻣﺔ وﻧﺒﺬة‬
‫اﻟﮑﺘﺎب و ﻧﻔﺜﺔ اﻟﺸﻴﻄﺎن و ﻋﺼﺒﺔ اﻵﺛﺎم و ﻣﺤﺮﻓﯽ اﻟﮑﺘﺎب‪ ،‬ﻳﻌﻨﻲ »ﺷﻤﺎ ﻣﺮﺩﻡ ﻛﻮﻓﻪ ﺍﺯ‬
‫ﻃﺎﻏﻮﺕﻫﺎﻱ ﺍﻣﺖ ﻭ ﺭﻫﺎﻛﻨﻨﺪﮔﺎﻥ ﻛﺘﺎﺏ )ﻗﺮﺁﻥ( ﻭ ﺑﺮﺍﻧﮕﻴﺨﺘﻪﺷﺪﮔﺎﻥ ﺷﻴﻄﺎﻥ ﻭ ﺟﺮﺛﻮﻣﺔ‬
‫ﮔﻨﺎﻫﺎﻥ ﻭ ﺗﺤﺮﻳﻒﻛﻨﻨﺪﮔﺎﻥ ﻛﺘﺎﺑﻴﺪ«‪ .‬ﺣﺎﻝ ﻣﻲﮔﻮﺋﻴﻢ ﺍﻳﻦ ﺩﺭ ﺗﻤﺎﻡ ﺗﻮﺍﺭﻳﺦ ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ‬
‫ﻟﺸﻜﺮ ﻛﺮﺑﻼ ﻗﺮﺁﻥ ﺭﺍ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﻘﺼﻮﺩ ﺍﻣﺎﻡ ﺍﺯ ﺗﺤﺮﻳﻒﻛﺘﺎﺏ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﻣﻌﻨﻲ ﺁﻥ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻳﺪ ﻭ ﺩﺭ ﻋﻤﻞ ﺑﻪ ﻗﺮﺁﻥ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻳﺪ‪ ،‬ﻣﺜﻼً ﺁﻳﺎﺕ ﺟﻬﺎﺩ ﺭﺍ ﻣﻨﻄﺒﻖ‬
‫ﺑﺎ ﻗﺘﻞ ﺁﻝ ﺭﺳﻮﻝ ﺍﷲ ﻧﻤﻮﺩﻳﺪ‪ .‬ﭘﺲ ﺗﺤﺮﻳﻒ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺍﺗﻔﺎﻕ ﺍﻫﻞ ﻟﻐﺖ ﻭ ﻣﻔﺴﺮﻳﻦ‬
 ‫‪101‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﻤﻌﻨﻲ‪» :‬ﺣﻤﻞ ﻛﺮﺩﻥ ﻣﻌﺎﻧﻲ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﺮﺧﻼﻑ ﻣﻘﺼﻮﺩ ﮔﻮﻳﻨﺪﺓ ﺁﻥ« ﻭ ﺍﻳﻦ ﺭﺍ ﺗﺤﺮﻳﻒ‬
‫ﻣﻌﻨﻮﻱ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﻣﺜﻼً ﺩﺭ ﺁﻳﺎﺕ ﺭﺑﺎ ﺣﻴﻠﺔ ﺷﺮﻋﻲ ﺗﺮﺍﺷﻴﺪﻥ ﻭ ﺁﻥ ﺭﺍ ﺣﻼﻝ ﻧﻤﻮﺩﻥ ﻭ ﺍﻣﺜﺎﻝ‬
‫ﺁﻥ‪ .‬ﺍﻳﻦ ﭼﻨﻴﻦ ﺗﺤﺮﻳﻔﻲ ﺭﺍ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﻣﺮﺗﻜﺐ ﺷﺪﻩ ﻭ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺧﺼﻮﺻﺎً‬
‫ﮔﻮﻳﻨﺪﮔﺎﻥ ﻭ ﻋﺎﻟﻢﻧﻤﺎﻳﺎﻥ ﻣﺎ‪ ،‬ﻭ ﻣﺨﺼﻮﺹ ﺑﻪ ﺻﺪﺭ ﺍﺳﻼﻡ ﻧﻴﺴﺖ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺭﻭﺍﻳﺎﺗﻲ ﻛﻪ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﺭﺍ ﺗﺤﺮﻳﻒ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻘﺼﻮﺩ ﺗﺤﺮﻳﻒ ﻣﻌﻨﻮﻱ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻧﻜﺮﺩﻩ‬
‫ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺩﻻﻟﺘﻲ ﺑﺮ ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﺩﻭﺍﺯﺩﻫﻢ‪ :‬ﻋﻠﻲ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﭘﺪﺭﺵ ﺍﺯ ﺣﻤﺎﺩ ﺍﺯ ﺣﺮﻳﺰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪‬‬

‫ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺩﺭ ﺳﻮﺭﺓ ﺣﻤﺪ‪ « » :‬ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ »ﺻﺮاط ﻣﻦ أﻧﻌﻤﺖ« ﻗﺮﺍﺋﺖ‬

‫ﻛﺮﺩﻩ ﻭ ﻛﻠﻤﻪ »‪ «  ‬ﺭﺍ »و ﻏﻴﺮ اﻟﻀﺎﻟﻴﻦ« ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺑﺎﻳﺪ ﮔﻔﺖ‪:‬‬
‫ﺍﻭﻻ‪ :‬ﺭﺍﻭﻳﺎﻥ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﻛﺜﺮﺍ ﻣﺠﻬﻮﻝ ﺍﻟﺤﺎﻟﻨﺪ‪.‬‬
‫ﻭ ﺛﺎﻧﻴﺎ‪ :‬ﺍﻳﻦ ﺧﺒﺮ‪ ،‬ﺧﺒﺮ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻗﺮﺁﻥ ﻣﺘﻮﺍﺗﺮﻛﻪ ﻣﻴﻠﻴﻮﻥﻫﺎ ﻣﺴﻠﻤﺎﻥ‬
‫ﺭﺍﻭﻱ ﺁﻧﻨﺪ ﻛﻪ ﺗﻤﺎﻣﺎ ﺍﺯ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺧﻮﺩ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻄﻮﺭ ﻣﺴﻠﺴﻞ ﻭ‬

‫ﻣﺘﻮﺍﺗﺮ ﺗﺎ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻫﻤﻪ »‪ « ‬ﻭ »‪ «  ‬ﺧﻮﺍﻧﺪﻩ ﻭ‬

‫ﻧﻮﺷﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺧﻮﺍﻧﺪﻥ ﺳﻮﺭﻩ ﺣﻤﺪ ﺑﺮ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﻧﻤﺎﺯ‪ ،‬ﻭﺍﺟﺐ ﺑﻮﺩﻩ ﻭ ﻋﺎﻟﻢ ﻭ ﺟﺎﻫﻞ‬
‫ﻭ ﺻﻐﻴﺮ ﻭﻛﺒﻴﺮ ﺗﻤﺎﻡ ﻓﺮﻕ ﻣﺴﻠﻤﻴﻦ ﺁﻧﺮﺍ ﺧﻮﺍﻧﺪﻩ ﻭ ﻣﻲﺧﻮﺍﻧﻨﺪ ﻭ ﺗﻮﺍﺗﺮﻱ ﺍﺯ ﺍﻳﻦ ﺷﺪﻳﺪﺗﺮ ﻭ‬
‫ﻣﺤﻜﻢﺗﺮ ﻧﻴﺴﺖ‪ ،‬ﺍﮔﺮ ﻛﺴﻲ ﺑﻪ ﺧﺒﺮ ﻭﺍﺣﺪ ﻋﻠﻲ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﭼﻨﻴﻦ ﻗﺮﺁﻥ ﻣﺘﻮﺍﺗﺮﻱ ﺭﺍ ﺑﺎﻃﻞ‬
‫ﺳﺎﺯﺩ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﺗﻤﺎﻡ ﻣﻄﺎﻟﺐ ﺍﺳﻼﻣﻲ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺧﺒﺮ ﺗﺨﺮﻳﺐ ﻛﻨﺪ ﻭ ﻓﺎﺗﺤﻪ ﺍﺳﻼﻡ‬
‫ﺭﺍ ﺑﺨﻮﺍﻧﺪ ﻭ ﺗﻜﻠﻴﻒ ﺍﺯ ﻣﺮﺩﻡ ﺳﺎﻗﻂ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺣﺎﺻﻞ‪ :‬ﺧﻮﺍﻧﻨﺪﺓ ﻋﺰﻳﺰ ﺧﻮﺏ ﺗﺪ‪‬ﺑﺮ ﻛﻦ ﺑﺒﻴﻦ ﻧﺎﻗﻠﻴﻦ ﭼﻨﻴﻦ ﺍﺧﺒﺎﺭﻱ ﺧﻴﺮﺧﻮﺍﻩ ﺍﺳﻼﻡ‬
‫ﺑﻮﺩﻩﺍﻧﺪ ﻳﺎ ﻣﺨﺮﺏ ﺍﺳﻼﻡ ﻭ ﻗﺼﺪﺷﺎﻥ ﺍﺯ ﺫﻛﺮ ﭼﻨﻴﻦ ﺭﻭﺍﻳﺘﻲ ﭼﻪ ﺑﻮﺩﻩ ﺍﺳﺖ؟ ﺍﺗﻔّﺎﻗﺎ ﺩﺭ‬
‫ﺯﻣﺎﻥ ﻣﺎ ﻭ ﺩﺭ ﻫﻤﺴﺎﻳﮕﻲ ﻣﺎ ﻋﺪ‪‬ﻩﺍﻱ ﺳﺎﺩﻩﺩﻝ ﮔﻮﻝ ﺑﺨﻮﺭ ﺍﺯ ﺍﺳﻼﻡ ﺑﻲﺧﺒﺮ ﭘﻴﺪﺍ ﺷﺪﻩﺍﻧﺪ ﻭ‬
‫ﺑﻨﺎﻡ ﻫﻤﻴﻦ ﺭﻭﺍﻳﺖ ﺩﻛّﺎﻥ ﺗﻔﺮﻗﻪ ﻭ ﻧﻔﺎﻕ ﺑﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺑﻨﺎﻡ »ﺻﺮاط ﻣﻦ أﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ«‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪102‬‬

‫»ﺑﺮﺍﻱ ﺧﻮﺩ ﺣﺰﺑﻲ ﺩﺭﺳﺖ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺳﺎﻳﺮ ﻣﺴﻠﻤﻴﻦ ﺟﺪﺍ ﺷﺪﻩﺍﻧﺪ ﻭ ﻧﻤﺎﺯ ﻫﻤﻪ ﺭﺍ ﺟﺰ ﻧﻤﺎﺯ‬
‫ﺧﻮﺩ ﺑﺎﻃﻞ ﻣﻲﺩﺍﻧﻨﺪ »و ﺻﺮاط ﻣﻦ أﻧﻌﻤﺖ« ﻣﻲﺧﻮﺍﻧﻨﺪ‪ .‬ﻳﻚ ﻧﺘﻴﺠﺔ ﻧﻮﺷﺘﻦ ﺗﻔﺴﻴﺮ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻓﻌﻼً ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﻳﻚ ﺩﻛّﺎﻥ ﺑﺮ ﺩﻛّﺎﻥﻫﺎﻱ ﺗﻔﺮﻗﻪ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺍﻳﺖ ﺳﻴﺰﺩﻫﻢ‪ :‬ﺩﺭ ﻛﺎﻓﻲ ﻛﺘﺎﺏ ﻓﻀﻞ ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ )ﺟﻠﺪ ﺩﻭﻡ ﺻﻔﺤﻪ ‪(634‬‬
‫ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻓﺮﻣﻮﺩ‪ " :‬إن اﻟﻘﺮآن اﻟﺬی ﺟﺎء ﺑﻪ ﺟﺒﺮﺋﻴﻞ إﻟﯽ ﻣﺤﻤﺪ ﺳﺒﻌﺔ‬
‫ﻋﺸﺮ أﻟﻒ آﻳﺔ"‪ .‬ﻳﻌﻨﻲ‪» :‬ﻗﺮﺁﻧﻲ ﻛﻪ ﺟﺒﺮﺋﻴﻞ ﺑﺮﺍﻱ ﻣﺤﻤﺪص ﺁﻭﺭﺩﻩ ﻫﻔﺪﻩ ﻫﺰﺍﺭ ﺁﻳﻪ ﺑﻮﺩ«‪.‬‬
‫ﺧﻮﺍﻧﻨﺪﺓ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻠﻴﻨﻲ ﺧﻮﺍﺳﺘﻪ ﺑﮕﻮﻳﺪ‪ :‬ﻳﺎﺯﺩﻩ ﻫﺰﺍﺭ ﺁﻳﻪ )ﺗﻘﺮﻳﺒﺎً( ﺍﺯ ﻗﺮﺁﻥ‬
‫ﺭﺑﻮﺩﻩ ﺷﺪﻩ ﻭ ﻫﻴﭻ ﻛﺲ ﻣﻄﻠﻊ ﻧﺸﺪﻩ‪ ،‬ﻧﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﻭ ﻧﻪ ﺃﻋﻮﺍﻥ ﻭ ﻧﻪ ﺃﻧﺼﺎﺭ ﻭﻧﻪ‬
‫ﺗﺎﺑﻌﻴﻦ ﺗﺎ ﺯﻣﺎﻥ ﻛﻠﻴﻨﻲ‪ ،‬ﻭ ﻓﻘﻂ ﺍﻭ ﻣﺘﻮﺟﻪ ﺷﺪﻩ ﻛﻪ ﺩﻭ ﺛﻠﺚ ﻗﺮﺁﻥ )ﻧﻌﻮﺫ ﺑﺎﷲ( ﺭﺑﻮﺩﻩ ﺷﺪﻩ‪،‬‬
‫ﺁﻳﺎ ﻛﻠﻴﻨﻲ ﺭﻭﻱ ﺳﺎﺩﮔﻲ ﭼﻨﻴﻦ ﺭﻭﺍﻳﺎﺗﻲ ﺭﺍ ﺁﻭﺭﺩﻩ ﻳﺎ ﺟﻬﺖ ﺩﻳﮕﺮﻱ ﺩﺍﺷﺘﻪ؟ ﻣﻦ ﻧﻤﻲﺩﺍﻧﻢ‪.‬‬
‫ﻭﻟﻲ ﻣﺴﻠﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻡ ﻛﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺑﻮﺩﻧﺪ ﺍﺗﺤ‪‬ﺎﺩ ﻭ ﺷﻮﻛﺖ ﻭ‬
‫ﻗﺪﺭﺕ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺩﻳﺪﻧﺪ ﻭ ﻧﺎﭼﺎﺭ ﺗﺴﻠﻴﻢ ﺷﺪﻧﺪ‪ .‬ﻭﻟﻲ ﺑﻌﺪﺍً ﺑﺎ ﺟﻌﻞ ﭼﻨﻴﻦ ﺍﺣﺎﺩﻳﺚ‬
‫ﻭﺍﺧﺒﺎﺭﻱ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺟﺪﺍ ﻛﺮﺩﻧﺪ )ﭼﻮﻥ ﻗﺮﺁﻥ ﺳﺒﺐ ﺭﻓﻌﺖ ﻭ ﺷﻮﻛﺖ ﻣﺴﻠﻤﻴﻦ‬
‫ﺑﻮﺩ( ﻭ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻪ ﭼﻨﻴﻦ ﺫﻟّﺖ ﻭ ﺭﻭﺯ ﺳﻴﺎﻫﻲ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﻣﻠﺖ ﺑﻴﭽﺎﺭﻩ ﻣﺎ ﻫﻨﻮﺯ ﺑﻪ‬
‫ﭼﻨﻴﻦ ﻛﺘﺐ ﻭ ﺑﻪ ﺍﻳﻦ ﻣﺤﺪ‪‬ﺛﻴﻦ ﻭ ﻣﻔﺴﺮﻳﻦ ﺩﻝ ﺑﺴﺘﻪ ﻭ ﺧﻴﺎﻝ ﻣﻲﻛﻨﻨﺪ ﭼﻨﻴﻦ ﺍﺣﺎﺩﻳﺜﻲ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﻣﻔﻴﺪ ﺳﻌﺎﺩﺕ ﻭ ﻧﺠﺎﺕ ﺍﺳﺖ‪.‬‬
‫ﻋﺪﻩ ﺩﻳﮕﺮ ﻣﻲﺑﻴﻨﻨﺪ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﺁﻧﻬﺎ ﺑﻬﺸﺖﻓﺮﻭﺷﻲ ﻭ ﺷﻔﻴﻊﺗﺮﺍﺷﻲ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻋﻤﻞ ﺑﻪ ﻗﺮﺁﻥ ﺯﺣﻤﺖ ﺩﺍﺭﺩ‪ ،‬ﻟﺬﺍ ﺑﻪ ﭼﻨﻴﻦ ﺍﺣﺎﺩﻳﺜﻲ ﺭﻭ ﺁﻭﺭﺩﻩ ﻭ ﺩﻳﻦ ﺧﺪﺍ‬
‫ﺭﺍ ﻋﻮﺽ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻣﺠﻠﺴﻲ ﺩﺭ ﺟﻠﺪ ‪ 22‬ﺑﺤﺎﺭ ﺟﺪﻳﺪ ﺻﻔﺤﺔ ‪ 385‬ﺍﺯ ﺍﻣﺎﻡ‬
‫ﺑﺎﻗﺮ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺁﻧﺠﻨﺎﺏ ﺍﺯ ﺳﻠﻤﺎﻥ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺳﻠﻤﺎﻥ ﻣﻜﺮﺭ ﻣﻲﮔﻔﺖ‪:‬‬
‫ﻫﺮﺑﺘﻢ ﻣﻦ اﻟﻘﺮآن إﻟﯽ اﻷﺣﺎدﻳﺚ‪ ،‬وﺟﺪﺗﻢ اﻟﻘﺮآن ﮐﺘﺎﺑﺎً دﻗﻴﻘﺎ ﺣﻮﺳﺒﺘﻢ ﻓﻴﻪ ﻋﻠﯽ اﻟﻨﻘﻴﺮ‬
‫واﻟﻘﻄﻤﻴﺮ و اﻟﻔﺘﻴﻞ وﺣﺒﺔ ﺧﺮدل ﻓﻀﺎق ﻋﻠﻴﮑﻢ ذﻟﮏ وﻫﺮﺑﺘﻢ إﻟﯽ اﻷﺣﺎدﻳﺚ اﻟﺘﯽ اﺗﺴﻌﺖ‬
‫ﻋﻠﮑﻴﻢ‪ .‬ﻳﻌﻨﻲ‪» :‬ﺷﻤﺎ ﺍﺯ ﻗﺮﺁﻥ ﮔﺮﻳﺨﺘﻴﺪ ﻭ ﺑﻪ ﺍﺣﺎﺩﻳﺚ ﺭﻭ ﺁﻭﺭﺩﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺭﺍ ﻛﺘﺎﺑﻲ‬
 ‫‪103‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻳﺎﻓﺘﻴﺪ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﭘﻮﺳﺖ ﭘﻴﺎﺯﻱ ﻭ ﭘﻮﺳﺖ ﻫﺴﺘﺔ ﺧﺮﻣﺎﺋﻲ ﻭ ﺣﺒﺔ ﺧﺮﺩﻟﻲ ﻣﺤﺎﺳﺒﻪ‬
‫ﻣﻲﻛﻨﺪ )ﻣﻮ ﺭﺍ ﺍﺯ ﻣﺎﺳﺖ ﻣﻲﻛﺸﺪ( ﺍﻳﻦ ﺑﺮ ﺷﻤﺎ ﺳﺨﺖ ﺁﻣﺪ‪ ،‬ﻟﺬﺍ ﺑﻪ ﺳﻮﻱ ﺍﺣﺎﺩﻳﺜﻲ ﻛﻪ‬
‫ﺟﻠﻮﻱ ﺷﻤﺎ ﺭﺍ ﺑﺎﺯ ﻣﻲﻛﻨﺪ ﮔﺮﻳﺨﺘﻴﺪ«‪ .‬ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﻛﻪ ﺟﻠﻮﻱ ﺷﻤﺎ ﺭﺍ ﺑﺎﺯ ﺑﮕﺬﺍﺭﺩ ﻭ ﻛﺎﺭﻫﺎ‬
‫ﺭﺍ ﺑﺪﻭﻥ ﺣﺴﺎﺏ ﺑﺪﺍﻧﺪ ﻭ ﺑﻲﺑﻨﺪ ﻭﺑﺎﺭﻱ ﺷﻤﺎ ﺭﺍ ﺗﺄﻳﻴﺪ ﻛﻨﺪ ﻭ ﺑﺸﻤﺎ ﻭﻋﺪﺓ ﺑﻬﺸﺖ ﺑﺪﻫﺪ‬
‫ﻣﻲﺧﻮﺍﺳﺘﻴﺪ ﻭ ﺩﻧﺒﺎﻝ ﺍﺣﺎﺩﻳﺜﻲ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻜﻨﺪ‪ ،‬ﺭﻓﺘﻴﺪ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺭﺣﻤﺖ ﻛﻨﺪ ﺳﻠﻤﺎﻥ ﺭﺍ‪ ،‬ﺯﻣﺎﻥ ﺍﻭ ﻛﻪ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﻭﺿﻊ ﺯﻣﺎﻥ ﻣﺎ‬
‫ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﻣﻲﺑﻴﻨﻲ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻭ ﺭﻭﺣﺎﻧﻴﻮﻥ )ﺭﻭﺣﺎﻧﻲﻧﻤﺎﻳﺎﻥ( ﺯﻣﺎﻥ ﻣﺎ ﺑﻪ ﺍﺣﺎﺩﻳﺚ ﻭ‬
‫ﻓﻀﺎﻳﻞ ﻭ ﻗﺼ‪‬ﻪﻫﺎ ﭼﻨﺎﻥ ﺭﻏﺒﺘﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺻﺪ ﻳﻚ ﺁﻥ ﺭﺍ ﺑﻪ ﻗﺮﺁﻥ ﻧﺪﺍﺭﻧﺪ‪.‬‬

‫‪ -19‬ﻣﺘﺸﺎﺑﻬﺎﺕ ﻗﺮﺁﻥ ﭼﻪ ﺁﻳﺎﺗﻲ ﺍﺳﺖ؟‬

‫ﻗﺮﺁﻥ ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ ﻛﺘﺎﺑﻲ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﻬﻞ اﻟﻘﺮاﺋﺔ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﺑﺎﺷﺪ ﻭ ﺍﻃﻼﻗﺎﺕ ﺁﻳﺎﺕ‪:‬‬
‫ﺴ ْﺮﻧَﺎ اﻟْ ُﻘ ْﺮآ َن& ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺳﻬﻞ ﺍﻟﻘﺮﺁﺋﻪ ﻭ ﺳﻬﻞ ﺍﻟﺘﻨﺎﻭﻝ‬
‫* َوﻟََﻘ ْﺪ ﻳَ ﱠ‬
‫ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻳﺔ ﺍﻭﻝ ﺳﻮﺭﻩ ﻫﻮﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﻫﻮﺩ‪(1 :‬‬ ‫‪      ‬‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺤﻜﻢ ﻭ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺗﺴﺖ‪ .‬ﻭ ﻣﻌﻨﻲ ﻣﺤﻜﻢ‬
‫ﻓﺼﻴﺢ ﺍﻟﻤﻌﺎﻧﻲ ﻣﻲﺑﺎﺷﺪ ﻭ ﺑﻄﻮﺭ ﻣﺴﻠﻢ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﺫﻛﺮ ﺷﺪ‬
‫ﺗﻤﺎﻡ ﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‪ ،‬ﻭﺩﺭ ﺳﻮﺭﻩ ﺯﻣﺮ ﺁﻳﺔ ‪ 23‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪       ‬‬
‫»ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺑﻬﺘﺮﻳﻦ ﺣﺪﻳﺚ ﺭﺍ ﻛﺘﺎﺑﻲ ﺍﺳﺖ ﻣﺘﺸﺎﺑﻪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺁﻳﺎﺕ ﺁﻥ ﺷﺒﻴﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ﺩﺭ ﺯﻳﺒﺎﻳﻲ ﻭ ﻓﺼﺎﺣﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﺘﺸﺎﺑﻪ ﺍﺯ ﺑﺎﺏ‬
‫ﺗﻔﺎﻋﻞ‪ ،‬ﻭ ﻣﺘﺸﺎﺑﻪ ﺗﺸﺎﺑﻪ ﻃﺮﻓﻴﻦ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺧﺪﺍ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺭﺍ ﻣﺘﺸﺎﺑﻪ ﺧﻮﺍﻧﺪﻩ‬
‫ﻳﻌﻨﻲ ﺁﻳﺎﺕ ﺑﺎ ﻳﻜﺪﻳﮕﺮﻱ ﺷﺒﻴﻪ ﻣﻲﺑﺎﺷﺪ ﭼﻨﺎﻧﭽﻪ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺩﺭ ﻭﺻﻒ ﻣﻴﻮﻩﻫﺎﻱ ﺑﻬﺸﺖ‬
‫ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪:25‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪104‬‬

‫‪               ‬‬

‫‪  ‬‬

‫»ﻫﺮ ﭼﻪ ﺭﻭﺯﻱ ﺩﺍﺩﻩ ﺷﻮﻧﺪ ﺍﺯ ﻣﻴﻮﻩ ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ﺁﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺭﻭﺯﻱ ﻣﺎ ﺷﺪﻩ ﺑﻮﺩ‬
‫ﻭ ﺁﻭﺭﺩﻩ ﺷﻮﻧﺪ ﺑﻤﻴﻮﻩ ﺷﺒﻴﻪ ﻳﻜﺪﮔﺮ )ﺩﺭ ﻃﻌﻢ ﻭﻟﺬﺕ ﻭ ﻣﻨﻈﺮﻩ( «‪.‬‬
‫ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﻓﺼﺎﺣﺖ ﻭ ﺻﺤﺖ ﻣﻌﻨﻲ ﻭ ﺯﻳﺒﺎﻳﻲ ﺷﺒﻴﻪ ﻳﻜﺪﻳﮕﺮﻧﺪ‪،‬‬
‫ﭘﺲ ﻗﺮﺁﻥ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻛﻪ ﺗﻤﺎﻡ ﺁﻳﺎﺗﺶ ﻣﺤﻜﻢ ﺍﺳﺖ ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ ﺗﻤﺎﻣﺶ ﻣﺘﺸﺎﺑﻪ‬
‫ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺩﺭ ﺯﻳﺒﺎﻳﻲ ﺷﺒﻴﻪ ﻫﻤﺪﮔﺮ ﺍﺳﺖ‪.‬‬
‫ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﭼﮕﻮﻧﻪ ﺣﻘﺘﻌﺎﻟﻲ ﮔﺎﻫﻲ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺭﺍ ﻣﺤﻜﻤﺎﺕ ﻭ ﮔﺎﻫﻲ ﻣﺘﺸﺎﺑﻪ ﻭ‬
‫ﮔﺎﻫﻲ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩ ﺁﻧﺮﺍ ﺑﻪ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﻪ ‪ 7‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪      ‬‬

‫»ﺁﻥ ﺧﺪﺍ ﺧﺪﺍﺋﻲ ﺍﺳﺖ ﻛﻪ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺑﺮ ﺗﻮ ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﺁﻥ ﺁﻳﺎﺕ‬
‫ﻣﺤﻜﻤﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺍﺻﻞ ﻛﺘﺎﺑﻨﺪ ﻭ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺁﻥ ﻣﺘﺸﺎﺑﻬﺎﺗﺴﺖ‪ ،‬ﺍﻣﺎ ﺁﻧﻜﻪ ﺩﺭ‬
‫ﺩﻟﺸﺎﻥ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺍﺳﺖ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺭﺍ ﭘﻴﺮﻭﻱ ﻛﻨﻨﺪ ﺑﺮﺍﻱ ﻓﺘﻨﻪﺟﻮﺋﻲ ﻭ ﺑﺮﺍﻱ ﺟﺴﺘﻦ‬
‫ﺗﺄﻭﻳﻞ ﺁﻥ‪ ،‬ﻭ ﻧﻤﻲﺩﺍﻧﺪ ﺗﺄﻭﻳﻞ ﺁﻧﺮﺍ ﺟﺰ ﺧﺪﺍ‪ ،‬ﻭ ﺛﺎﺑﺘﺎﻥ ﺩﺭ ﺩﺍﻧﺶ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﺩﻩﺍﻳﻢ ﺑﻪ ﺁﻥ‪ ،‬ﺗﻤﺎﻡ ﺁﻥ ﺍﺯ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻳﺎﺕ ﺭﺍ ﭼﮕﻮﻧﻪ ﺑﺪﻭ ﻗﺴﻢ ﻛﺮﺩﻩ ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯﺍﻳﻦ ﺗﻘﺴﻴﻢ ﭼﻴﺴﺖ؟ ﮔﻮﺋﻴﻢ‬
‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﭼﻮﻥ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺗﻤﺎﻣﺎ ﻓﺼﻴﺢ ﻭ ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺢ ﺍﻟﺪ‪‬ﻻﻟﻪ ﻣﻲﺑﺎﺷﺪ‬
‫ﺑﻪ ﺍﻳﻦ ﺍﻋﺘﺒﺎﺭ ﺗﻤﺎﻣﺎ ﻣﺤﻜﻢ ﺍﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﻓﺼﺎﺣﺖ ﺷﺒﻴﻪ ﺑﻴﻜﺪﮔﺮ ﺍﺳﺖ ﺗﻤﺎﻣﺎ ﻣﺘﺸﺎﺑﻪ‬
‫ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺗﺤﻘﻖ ﻭ ﻭﻗﻮﻉ ﺧﺎﺭﺟﻲ ﺑﻌﻀﻲ ﺍﺯ ﺁﻳﺎﺕ ﺩﺭ ﺧﺎﺭﺝ ﻭ ﻛﻴﻔﻴﺖ ﻭ ﻛﻤﻴ‪‬ﺖ ﻭﺟﻮﺩ‬
‫ﺁﻧﻬﺎ ﺩﺭ ﺧﺎﺭﺝ ﭼﻮﻥ ﻣﻌﻠﻮﻡ ﻛﺴﻲ ﻧﻴﺴﺖ ﺟﺰ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺧﺪﺍ ﺁﻧﻬﺎ ﺭﺍ ﻣﺘﺸﺎﺑﻪ‬
 ‫‪105‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺧﻮﺍﻧﺪﻩ ﻭ ﻣﻤ‪‬ﻴﺰﻱ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﻓﺮﻕ ﺑﻴﻦ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ‬
‫ﺗﺤﻘّﻖ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﺁﻳﻪﺍﻱ ﺭﺍ ﻛﺴﻲ ﻧﺪﺍﻧﺪ ﺁﻥ ﺁﻳﻪ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ ﻭ ﻟﻮ ﺍﻳﻨﻜﻪ ﻣﻌﻨﻲ‬
‫ﻭﺗﺮﺟﻤﻪ ﻫﻤﺎﻥ ﺁﻳﻪ ﺭﻭﺷﻦ ﺑﺎﺷﺪ‪ ،‬ﻣﺜﻼ ﺁﻳﻪ ‪ 18‬ﺳﻮﺭﻩ ﻋﻢ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪ ‬ﻳَـ ْﻮَم ﻳُﻨ َﻔ ُﺦ ﻓِﻲ اﻟ ﱡ‬
‫ﺼﻮِر ﻓَـﺘَﺄْﺗُﻮ َن أَﻓْـ َﻮاﺟﺎً‪‬‬
‫»ﺭﻭﺯﻱ ﻛﻪ ﺩﻣﻴﺪﻩ ﺷﻮﺩ ﺩﺭ ﺻﻮﺭ‪ ،‬ﭘﺲ ﺷﻤﺎ ﻓﻮﺝ ﻓﻮﺝ ﻣﻲﺁﻳﻴﺪ«‪.‬‬
‫ﻣﻌﻨﻲ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﺿﺢ ﺍﺳﺖ ﻭ ﻫﻤﻪ ﻛﺲ ﻣﻲﻓﻬﻤﺪ‪ ،‬ﻭﻟﻲ ﺗﺤﻘّﻖ ﻭ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﺁﻥ ﺭﺍ‬
‫ﻛﻪ ﺩﺭ ﺧﺎﺭﺝ ﺑﻪ ﭼﻪ ﻛﻴﻔﻴﺘﻲ ﺍﺳﺖ ﻧﻤﻲﺩﺍﻧﺪ ﻛﻪ ﻣﺎﺩﻩ ﺻﻮﺭ ﭼﻴﺴﺖ‪ ،‬ﻭ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﻭ‬
‫ﻛﻴﻔﻴﺖ ﺁﻥ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﻭ ﭼﮕﻮﻧﻪ ﺩﺭ ﺁﻥ ﺩﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ ﻣﺮﺩﻡ ﺍﺯ ﻛﺠﺎ ﻣﻲﺁﻳﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﺍﺳﺖ ﻣﻴﺰﺍﻥ ﻗﻴﺎﻣﺖ ﻭ ﺗﻄﺎﻳﺮ ﻛﺘﺐ ﻭ ﺳﺎﻳﺮ ﺍﻣﻮﺭ ﺁﺧﺮﺕ‪ ،‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻫﺮ ﺁﻳﻪﺍﻱ ﻛﻪ ﭼﻨﻴﻦ‬
‫ﺑﺎﺷﺪ ﻭ ﺗﺄﻭﻳﻞ ﻳﻌﻨﻲ ﺗﺤﻘﻖ ﺁﻥ ﺭﺍ ﻛﺴﻲ ﻧﺪﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﻧﻈﺮ ﻣﺘﺸﺎﺑﻪ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﺗﺄﻭﻳﻞ‬
‫ﺑﻤﻌﻨﻲ ﺍﻭﻝ ﻭ ﺑﺮﮔﺸﺖ ﺍﺯ ﻇﺎﻫﺮ ﺑﻮﺍﻗﻊ ﻭ ﺗﺤﻘﻖ ﺩﺭ ﺧﺎﺭﺝ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ‬
‫ﺲ َواﻟْ َﻘ َﻤ َﺮ َرأَﻳْـﺘُـ ُﻬ ْﻢ ﻟِﻲ‬ ‫ﺸ َﺮ َﻛ ْﻮَﻛﺒﺎً َواﻟ ﱠ‬
‫ﺸ ْﻤ َ‬ ‫َﺣ َﺪ َﻋ َ‬
‫ﺖأَ‬‫ﻳﻮﺳﻒ‪ ‬ﺧﻮﺍﺏ ﺩﻳﺪ ﻭﮔﻔﺖ‪ * :‬إِﻧﱢﻲ َرأَﻳْ ُ‬
‫ﻳﻦ& ﻳﻌﻨﻲ‪ :‬ﻣﻦ ﺩﺭ ﻋﺎﻟﻢ ﺭﺅﻳﺎ ﺩﻳﺪﻡ ﻛﻪ ﻳﺎﺯﺩﻩ ﺳﺘﺎﺭﻩ ﺑﺎ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﺑﺮﺍﻳﻢ ﺳﺠﺪﻩ‬ ‫ِِ‬
‫َﺳﺎﺟﺪ َ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺧﻮﺍﺏ ﺭﺍ ﻓﻬﻤﻴﺪ ﻭ ﻫﺮ ﻛﺲ ﺑﺸﻨﻮﺩ ﻣﻲﻓﻬﻤﺪ ﻭﻟﻲ ﺗﺄﻭﻳﻞ ﺁﻥ ﻳﻌﻨﻲ ﻭﻗﻮﻉ‬
‫ﺧﺎﺭﺟﻲ ﺁﻥ ﭼﮕﻮﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺣﻀﺮﺕ ﻳﻮﺳﻒ‪ ‬ﭘﺲ ﺍﺯ ﭼﻬﻞ‬
‫ﺳﺎﻝ ﻛﻪ ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺁﻣﺪﻧﺪ ﻭ ﺩﺭ ﺗﻌﻈﻴﻢ ﺍﻭ ﺷﺮﻛﺖ‬
‫ﺎي ِﻣﻦ‬ ‫ِ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﻭﻗﻮﻉ ﺧﺎﺭﺟﻲ ﻳﻌﻨﻲ ﺗﺄﻭﻳﻞ ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻛﺮﺩ ﻭﮔﻔﺖ‪* :‬ﻳَﺎ أَﺑَﺖ َﻫـ َﺬا ﺗَﺄْ ِو ُ‬
‫ﻳﻞ ُرْؤﻳَ َ‬
‫ﻗَـ ْﺒ ُﻞ& ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺍﻱ ﭘﺪﺭ ﺍﻳﻦ ﺍﺳﺖ ﺗﺄﻭﻳﻞ ﻭ ﺗﺤﻘﻖ ﺧﺎﺭﺟﻲ ﺁﻥ ﺧﻮﺍﺑﻢ‪ ،‬ﻭ ﺍﻣﺎ ﺁﻳﺎﺕ‬
‫ﻣﺤﻜﻤﺎﺕ ﺑﻪ ﺍﻳﻦ ﻧﻈﺮ ﻫﺮ ﺁﻳﻪﺍﻳﺴﺖ ﻛﻪ ﻭﻗﻮﻉ ﻭ ﺗﺤﻘﻖ ﺧﺎﺭﺟﻲ ﺁﻥ ﺑﺮﺍﻱ ﻫﺮ ﻛﺲ ﺩﺍﻧﺴﺘﻨﻲ‬
‫ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﻩ ﻛﻪ ﻫﺮ ﻛﺲ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻧﻤﺎﺯ ﺭﺍ ﺩﺭﻙ ﻛﺮﺩﻩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﻭﻗﺎﻳﻊ ﺁﺧﺮﺕ ﻭ ﺩﺭ ﺻﻔﺎﺕ ﺍﻟﻬﻲ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﮔﺮ ﭼﻪ ﺑﺮﺍﻱ ﻫﻤﻪ ﻛﺲ ﻗﺎﺑﻞ ﻓﻬﻢ‬
‫ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺑﻮﺟﻮﺩ ﺧﺎﺭﺟﻲ ﺁﻥ ﻛﺴﻲ ﭘﻲ ﻧﺒﺮﺩﻩ ﻭ ﻧﻤﻲﺩﺍﻧﺪ ﺣﺘﻲ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﺁﻧﻬﺎ‬
‫ﺭﺍ ﻣﺘﺸﺎﺑﻪ ﺑﺎﻳﺪ ﮔﻔﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻧﻈﺮﻫﺎﻱ ﺩﻳﮕﺮ ﺩﺭﺑﺎﺭﻩ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﭼﻮﻥ ﺑﺎ ﻣﻤ‪‬ﻴﺰﻳﻜﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪106‬‬

‫ﺣﻖّ ﺗﻌﺎﻟﻲ ﺫﻛﺮ ﻧﻤﻮﺩﻩ ﻣﻮﺍﻓﻖ ﻧﻴﺴﺖ ﺑﻨﻈﺮ ﻣﺎ ﺻﺤﻴﺢ ﻧﻤﻲﺑﺎﺷﺪ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺫﻛﺮ ﻣﻲﻛﻨﻴﻢ ﺗﺎ‬
‫ﺧﻮﺍﻧﻨﺪﻩ ﺧﻮﺩ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪:‬‬
‫‪ -1‬ﻣﺘﺸﺎﺑﻪ ﺁﻧﺴﺘﻜﻪ ﻣﺠﻤﻞ ﺑﺎﺷﺪ ﻳﻌﻨﻲ ﻳﻚ ﺁﻳﻪ ﻣﻌﺎﻧﻲ ﻣﺘﻌﺪﺩﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺷﺒﻴﻪ ﺑﻪ‬
‫ﻳﻜﺪﮔﺮ ﻛﻪ ﻣﻌﻠﻮﻡ ﻧﺒﺎﺷﺪ ﻛﺪﺍﻡ ﻣﺮﺍﺩ ﻣﺘﻜﻠﻢ ﺍﺳﺖ‪ .‬ﺑﻄﻼﻥ ﺍﻳﻦ ﻗﻮﻝ ﻭﺍﺿﺢ ﺍﺳﺖ ﺯﻳﺮﺍ ﭼﻨﻴﻦ‬
‫ﺁﻳﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﭼﻨﻴﻦ ﻣﻤﻴﺰﻱ ﺑﺮﺍﻱ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻪ ﻭﻣﺤﻜﻢ ﻣﺪﺭﻙ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﻗﺎﺋﻞ ﺍﻳﻦ ﻗﻮﻝ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ ﻣﺘﺸﺎﺑﻪ ﺭﺍ ﺑﻪ ﻣﺠﻤﻞ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺩﺭ ﻟﻐﺖ ﻣﺘﺸﺎﺑﻪ‬
‫ﺑﻤﻌﻨﻲ ﻣﺠﻤﻞ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -2‬ﻣﺘﺸﺎﺑﻪ ﺁﻧﺴﺘﻜﻪ ﻇﺎﻫﺮ ﺍﻟﻔﺎﻅ ﺁﻥ ﺩﻻﻟﺖ ﻛﻨﺪ ﺑﺮ ﻣﻌﻨﺎﺋﻴﻜﻪ ﺍﺯ ﻧﻈﺮ ﻋﻘﻞ ﻣﺮﺟﻮﺡ ﺑﺎﺷﺪ‬
‫ﻭ ﻣﺘﻜﻠﻢ ﺁﻧﺮﺍ ﻗﺼﺪ ﻧﻜﺮﺩﻩ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ ﻣﺘﻜﻠﻢ ﻣﻌﻨﺎﻳﻲ ﺑﺎﺷﺪ ﻛﻪ ﻋﻘﻼً ﺭﺍﺟﺢ ﺍﺳﺖ‪،‬‬
‫ﻭﻟﻲ ﻟﻔﻆ ﻇﻬﻮﺭ ﺩﺭ ﺁﻥ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫‪ -3‬ﻣﺘﺸﺎﺑﻪ ﺣﺮﻭﻑ ﻫﺠﺎ ﻳﻌﻨﻲ ﺣﺮﻭﻑ ﻣﻘﻄﻌﻪ ﺍﻭﺍﺋﻞ ﺳﻮﺭﻩ ﻗﺮﺁﻥ ﺍﺳﺖ ﻣﺎﻧﻨﺪ‪ :‬ﺍﻟﻢ‪ ،‬ﻭ‬
‫ﺣﻢ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﺣﺮﻭﻑ ﻳﻬﻮﺩ ﺭﺍ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺍﻧﺪﺍﺧﺖ ﻭﮔﻔﺘﮕﻮ ﻣﻲﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﺣﺮﻭﻑ‬
‫ﺍﺷﺎﺭﻩ ﺑﺤﺴﺎﺏ ﺍﺑﺠﺪ ﻭ ﻳﺎ ﺣﺴﺎﺏ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﺍﺯ ﺍﻳﻦ ﺣﺮﻭﻑ ﻣﺪﺕ ﺑﻘﺎء‬
‫ﺩﻭﻟﺖ ﺍﺳﻼﻡ ﺭﺍ ﺍﺳﺘﺨﺮﺍﺝ ﻛﻨﻨﺪ‪.‬‬
‫‪ -4‬ﻣﺤﻜﻤﺎﺕ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺍﺣﻜﺎﻡ ﻣﻨﺪﺭﺟﻪ ﺩﺭ ﺁﻧﻬﺎ ﺗﻐﻴﻴﺮﭘﺬﻳﺮ ﻧﺒﺎﺷﺪ ﻣﺎﻧﻨﺪ ﻣﻨﻊ‬
‫ﻇﻠﻢ ﻭ ﺍﻣﺮ ﺑﻌﺪﺍﻟﺖ‪ .‬ﻭ ﻣﺘﺸﺎﺑﻪ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺍﺣﻜﺎﻡ ﻭ ﺗﻜﺎﻟﻴﻒ ﻣﻨﺪﺭﺟﻪ ﺩﺭ ﺁﻥ ﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ‬
‫ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﻛﻪ ﺩﺭ ﻫﺮ ﺷﺮﻋﻲ ﺍﺧﺘﻼﻑ ﺩﺍﺭﺩ ﺑﺎ ﺷﺮﻉ ﺩﻳﮕﺮ‪.‬‬
‫‪ -5‬ﻣﺤﻜﻤﺎﺕ ﺁﻳﺎﺕ ﻧﺎﺳﺨﻪ ﻭ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺁﻳﺎﺕ ﻣﻨﺴﻮﺧﻪ‪.‬‬
‫‪ -6‬ﻣﺤﻜﻢ ﺁﻳﻪﺍﻳﺴﺖ ﻛﻪ ﺩﻟﻴﻞ ﺭﻭﺷﻨﻲ ﺍﺯ ﻋﻘﻞ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻓﻬﻢ ﺁﻥ ﻣﺤﺘﺎﺝ‬
‫ﺑﺪﻗﺖ ﻭ ﺗﺄﻣﻞ ﻧﺒﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺁﻳﻪ‪...* :‬ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠْﻨَﺎ ﻣ‪‬ﻦَ ﺍﻟْﻤ‪‬ﺎء ﻛُﻞﱠ ﺷَﻲ‪‬ء‪ ‬ﺣ‪‬ﻲ‪ ،&...‬ﻭ ﻣﺘﺸﺎﺑﻪ‬
‫ﺁﻧﺴﺘﻜﻪ ﺩﺭ ﻓﻬﻢ ﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﺎﻣ‪‬ﻞ ﻭ ﺗﺪﺑﺮ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ ﺟﺒﺮ ﻭ ﻗﺪﺭ ﻭ ﺁﻳﺎﺕ ﻗﻴﺎﻣﺖ‪.‬‬
‫‪ -7‬ﻣﺤﻜﻢ ﺁﻳﻪﺍﻳﺴﺖ ﻛﻪ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﺑﻪ ﺁﻥ ﺑﺮﺍﻱ ﻏﻴﺮ ﺧﺪﺍ ﻣﻤﻜﻦ ﺑﺎﺷﺪ ﻭ ﻣﺘﺸﺎﺑﻪ‬
‫ﺁﻧﺴﺘﻜﻪ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﺑﻪ ﺁﻥ ﺑﺮﺍﻱ ﻏﻴﺮ ﺧﺪﺍ ﻣﺴﺪﻭﺩ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ ﻭ ﻗﺎﻳﻊ ﻗﻴﺎﻣﺖ‪.‬‬
 ‫‪107‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫‪ -8‬ﻫﺮ ﺁﻳﻪ ﻛﻪ ﻇﺎﻫﺮ ﺁﻥ ﺑﺎ ﻋﻘﻴﺪﻩ ﺷﺨﺺ ﺳﺎﺯﺵ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻮﺍﻓﻖ‬
‫ﺷﺪ ﻣﺤﻜﻢ‪.‬‬
‫ﻋﺪ‪‬ﻩﺍﻱ ﺍﺯ ﻛﺴﺎﻧﻴﻜﻪ ﻋﺮﺑﻴ‪‬ﺖ ﻭ ﺍﺩﺑﻴ‪‬ﺖ ﻛﺎﻣﻞ ﻧﺪﺍﺭﻧﺪ ﻭ ﺯﺑﺎﻧﺸﺎﻥ ﻋﺮﺑﻲ ﻧﺒﻮﺩﻩ ﺑﻬﺮ ﺁﻳﻪ ﻛﻪ‬
‫ﺭﺳﻴﺪﻩﺍﻧﺪ ﻭ ﻣﻌﻨﻲ ﻇﺎﻫﺮ ﺁﻥ ﺭﺍ ﺍﺯ ﻏﻴﺮ ﻇﺎﻫﺮ ﺗﻤﻴﺰ ﻧﺪﺍﺩﻩ ﻭ ﭼﻴﺰ ﻗﻄﻌﻲ ﻧﻔﻬﻤﻴﺪﻩ ﻫﻤﺎﻥ ﺭﺍ‬
‫ﻣﺘﺸﺎﺑﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭ ﻧﻈﺮ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻧﻤﻲﻓﻬﻤﻴﻢ ﻭ ﺑﺎﻳﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﻳﺎ ﺍﻣﺎﻡ ﺑﻴﺎﻳﺪ ﺑﺮﺍﻱ ﻣﺎ ﻣﻌﻨﻲ ﻛﻨﺪ ﻭ ﺍﮔﺮ ﭘﻴﻐﻤﺒﺮ ﻭ ﺍﻣﺎﻡ‬
‫ﻧﻴﺎﻣﺪ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﻣﻬﺠﻮﺭ ﻭ ﻣﺘﺮﻭﻙ ﺑﻤﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻧﻈﺮ ﺍﺯ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻲ ﻭ ﺑﻠﻜﻪ ﺍﺯ ﺩﺷﻤﻨﺎﻥ‬
‫ﺍﺳﻼﻡ ﻭﻗﺮﺁﻥ ﺗﺰﺭﻳﻖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻬﺮﺣﺎﻝ ﺑﻨﻈﺮ ﻣﺎ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﻣﺪﺭﻛﻲ ﻧﺪﺍﺭﺩ ﻭ ﺍﮔﺮ ﻣﺪﺭﻛﻲ ﺩﺍﺷﺘﻨﺪ ﺫﻛﺮ‬
‫ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻣﻤ‪‬ﻴﺰﺍﺗﻲ ﻛﻪ ﺍﻳﺸﺎﻥ ﺑﻴﻦ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﻧﻈﺮ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩﻩ ﻭ‬
‫ﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﺣﺠﺖ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ ﻧﻈﺮ ﺧﻮﺩ ﻗﺮﺁﻥ ﭼﻴﺴﺖ ﻳﻌﻨﻲ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻥ‬
‫ﺑﺮﺍﻱ ﺁﻳﺎﺕ ﻣﺤﻜﻢ ﻭ ﻣﺘﺸﺎﺑﻪ ﭼﻪ ﭼﻴﺰ ﺭﺍ ﻣﻤ‪‬ﻴﺰ ﻭ ﻓﺎﺭﻕ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻫﻤﺎﻥ ﻣﻤ‪‬ﻴﺰ ﺍﻟﻬﻲ ﻛﺎﻓﻲ‬
‫ﺍﺳﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﻣﻤﻴ‪‬ﺰ ﻣﺘﺸﺎﺑﻪ ﺭﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻛﻪ‪َ :‬ﻣﺎ ﻳَـ ْﻌﻠَ ُﻢ ﺗَﺄْ ِوﻳﻠَﻪُ إِﻻﱠ اﻟﻠّﻪُ ‪ ،‬ﻫﺮ ﺁﻳﻪ ﻛﻪ ﺗﺄﻭﻳﻞ‬
‫ﻳﻌﻨﻲ ﺗﺤﻘﻖ ﻭ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﺁﻥ ﺭﺍ ﻛﺴﻲ ﺟﺰ ﺧﺪﺍ ﻧﺪﺍﻧﺪ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ ﻭ ﻟﻮﺍﻳﻨﻜﻪ ﻣﻌﻨﻲ ﻭ‬
‫ﻣﻔﻬﻮﻡ ﻭ ﻣﻨﻄﻖ ﺁﻳﻪ ﻭﺍﺿﺢ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ ﻗﻴﺎﻣﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺁﻳﻪ ‪53‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪              ‬‬

‫‪        ‬‬

‫»ﺁﻳﺎ ﺍﻳﺸﺎﻥ ﻣﻨﺘﻈﺮﻧﺪ ﺗﺄﻭﻳﻞ ﻗﺮﺁﻥ ﺭﺍ ﺭﻭﺯﻳﻜﻪ ﺗﺄﻭﻳﻞ ﺁﻥ ﺑﻴﺎﻳﺪ )ﺭﻭﺯ ﻗﻴﺎﻣﺖ( ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﭘﻴﺶ ﺁﻧﺮﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺘﺤﻘﻴﻖ ﺭﺳﻮﻻﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﺑﺤﻖ ﺁﻣﺪﻧﺪ‪،‬‬
‫ﭘﺲ ﺁﻳﺎ ﺑﺮﺍﻱ ﻣﺎ ﺷﻔﻴﻌﺎﻧﻲ ﻣﻲﺑﺎﺷﺪ ‪.«...‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪108‬‬

‫ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﻣﻲﮔﻮﻳﺪ ﺗﺄﻭﻳﻞ ﺁﻳﺎﺕ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻲﺁﻳﺪ ﻳﻌﻨﻲ ﺗﺤﻘﻖ ﻭﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ‬
‫ﺁﻳﺎﺕ ﺭﺍﺟﻊ ﺑﻘﻴﺎﻣﺖ‪ ،‬ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻲﺁﻳﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺁﻳﻪ ﺗﺄﻳﻴﺪ ﻣﻲﻛﻨﺪ ﻧﻈﺮ ﻣﺎ ﺭﺍ‪ ،‬ﻭ ﺩﺭ‬
‫ﺳﻮﺭﻩ ﻳﻮﻧﺲ ‪ 39‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪          ‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺗﺄﻳﻴﺪ ﻣﻲﻛﻨﺪ ﻧﻈﺮ ﻣﺎ ﺭﺍ‪.‬‬
‫ﻭ ﺍﺯ ﺧﻄﺒﻪ ‪ 89‬ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﻛﻪ ﺩﺭ ﻓﺼﻞ ﺑﻌﺪ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ‬
‫ﻓﺮﻣﻮﺩﻩ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ ﺁﻳﺎﺗﻲ ﻛﻪ ﺩﺭ ﺍﻭﺻﺎﻑ ﺣﻘﺘﻌﺎﻟﻲ ﻭﺍﺭﺩ ﺷﺪﻩ ﻧﻴﺰ ﺍﺯ‬
‫ﻨﺐ اﻟﻠﱠ ِﻪ‬
‫ﻃﺖ ﻓِﻲ َﺟ ِ‬ ‫ﻣﺘﺸﺎﺑﻬﺎﺕ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺁﻳﻪ ﻳ َﺪاﻩُ ﻣ ْﺒﺴﻮﻃَﺘَ ِ‬
‫ﺎن ﻭ ﺁﻳﻪ ﻳَﺎ َﺣ ْﺴ َﺮﺗَﻰ ﻋﻠَﻰ َﻣﺎ ﻓَـ ﱠﺮ ُ‬ ‫َ َ ُ‬
‫ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﺗﺤﻘﻖ ﻭ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻭﺍﻗﻌﻲ ﺍﻳﻦ ﺻﻔﺎﺕ ﺭﺍ ﻛﺴﻲ ﺍﺣﺎﻃﻪ ﻧﺪﺍﺭﺩ ﺟﺰ ﺧﺪﺍ‪،‬‬
‫ﺍﮔﺮ ﭼﻪ ﻣﻌﻨﺎ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺎ ﺗﻮﺟﻪ ﺑﺨﻮﺩ ﺁﻳﺎﺕ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‬
‫ﭼﻨﺎﻧﻜﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻳﺪ اﷲ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻱ ﻛﻪ ﺩﺭ ﺁﻧﻬﺎ ﻛﻠﻤﻪ »ﻳﺪ« ﺫﻛﺮ ﺷﺪﻩ‪،‬‬
‫ﺩﺍﻧﺴﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﻭ ﺍﻣﺎ ﺑﻘﻮﻝ ﺁﻧﻜﻪ ﺣﺮﻭﻑ ﻫﺠﺎ ﻭ ﻣﻘﻄﻌﻪ ﺭﺍ ﻣﺘﺸﺎﺑﻪ ﺩﺍﻧﺴﺘﻪ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪،‬‬
‫ﺯﻳﺮﺍ ﺣﺮﻭﻑ ﻣﻘﻄﻌﻪ ﻣﺎﻧﻨﺪ ﺍﻟﻒ ﻭ ﺑﺎء ﻭ ﻓﺎء ﻭ ﻻﻡ ﻭﺿﻊ ﻧﺸﺪﻩ ﺑﺮﺍﻱ ﻣﻌﻨﻲ ﺗﺎ ﺍﻳﻨﻜﻪ ﻣﺘﺸﺎﺑﻪ‬
‫ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻣﺤﻜﻢ‪ ،‬ﺣﺮﻭﻑ ﻣﻘﻄﻌﻪ ﻣﻌﻨﻲ ﻧﺪﺍﺭﺩ ﺗﺎ ﺗﺤﻘﻖ ﺧﺎﺭﺟﻲ ﻭ ﻣﻌﻨﻲ ﺗﺄﻭﻳﻠﻲ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﺍﻳﻦ ﺣﺮﻭﻑ ﺭﺍ ﺗﻬﻴﻪ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ ﺗﺮﻛﻴﺐ ﻛﻪ ﺍﺯ ﺗﺮﻛﻴﺐ ﻭ ﺿﻤﻴﻤﻪ ﺍﻳﻨﻬﺎ‬
‫ﺑﻴﻜﺪﻳﮕﺮ ﻛﻠﻤﻪ ﺑﺴﺎﺯﻧﺪ ﻭ ﺍﺯ ﻛﻠﻤﻪ ﺟﻤﻠﻪ ﺑﺴﺎﺯﻧﺪ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﻛﺎﻑ ﻭ ﺗﺎء ﻭ ﺍﻟﻒ ﻭ ﺑﺎء ﺭﺍ‬
‫ﺑﻴﻜﺪﮔﺮ ﺗﺮﻛﻴﺐ ﻣﻲﻛﻨﻨﺪ ﻭ ﻛﻠﻤﻪ ﻛﺘﺎﺏ ﺭﺍ ﻣﻲﺳﺎﺯﻧﺪ‪ ،‬ﻭ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺻﺪﺭ ﺑﻌﻀﻲ‬
‫ﺍﺯ ﺳﻮﺭ ﺫﻛﺮ ﻛﺮﺩﻩ ﻳﻌﻨﻲ ﺩﺭ ﺳﻮﺭﻩﻫﺎﺋﻴﻜﻪ ﺧﻮﺍﺳﺘﻪ ﻋﻈﻤﺖ ﻗﺮﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ ﻭ ﺍﺯ ﺁﻥ‬
‫ﺗﻤﺠﻴﺪ ﻧﻤﺎﻳﺪ ﻭ ﺑﮕﻮﻳﺪ ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺕ ﻗﺮﺁﻥ ﺍﺯ ﻫﻤﻴﻦ ﺣﺮﻭﻑ ﻣﺘﺪﺍﻭﻝ ﺑﻴﻦ ﺷﻤﺎ ﻛﻪ‬
‫ﺗﻠﻔﻆ ﻭ ﺗﺮﻛﻴﺐ ﺁﻧﻬﺎ ﺑﺮﺍﻱ ﺷﻤﺎ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻥ ﺍﺳﺖ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭ ﺁﺟﺮ ﺍﻭﻝ ﺟﻤﻼﺕ ﻗﺮﺁﻥ‬
‫ﻫﻤﻴﻦ ﺣﺮﻭﻓﺴﺖ‪ ،‬ﺷﻤﺎ ﺍﮔﺮ ﻣﻲﺗﻮﺍﻧﻴﺪ ﻣﺎﻧﻨﺪ ﺟﻤﻼﺕ ﻗﺮﺁﻥ ﺍﺯ ﻫﻤﻴﻦ ﺣﺮﻭﻑ ﺑﺴﺎﺯﻳﺪ ﻭ‬
‫ﺑﻴﺎﻭﺭﻳﺪ‪.‬‬

‫‪ -20‬ﻣﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻗﺎﺑﻞ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺍﺳﺖ‬

 ‫‪109‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻣﺎ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺭﺍ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻳﻢ ﺣﺎﻝ ﻣﻲﮔﻮﺋﻴﻢ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺭﺍ‬
‫ﻣﻲﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻭ ﻫﻤﻪ ﻓﺼﻴﺢ ﻭ ﺭﻭﺷﻦ ﻭ ﻗﺎﺑﻞ ﺩﺭﻙ ﻭ ﺗﺮﺟﻤﻪ ﻭ ﻣﻔﻬﻮﻡ ﺁﻧﻬﺎ ﺳﻬﻞ ﻭ‬
‫ﺁﺳﺎﻧﺴﺖ‪ ،‬ﻭ ﺣﻖ ﺗﻌﺎﻟﻲ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﺭﺍ ﻟﻐﻮ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﻛﻪ ﻛﺴﻲ ﻧﻔﻬﻤﺪ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ‬
‫ﻧﺎﺩﺍﻥ ﻭ ﻳﺎ ﻣﻐﺮﺽ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﺑﻘﺮﺁﻥ ﺗﻤﺴ‪‬ﻚ ﺟﻮﻳﺪ‪ ،‬ﻭ ﺁﻳﻪﺍﻱ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻣﻄﻠﺒﻲ‬
‫ﺫﻛﺮ ﻛﻨﺪ ﻓﻮﺭﻱ ﺍﻭ ﺭﺍ ﺑﺎﺯ ﻣﻲﺩﺍﺭﻧﺪ ﺑﻪ ﺑﻬﺎﻧﻪ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻣﺘﺸﺎﺑﻪ ﺩﺍﺭﺩ ﻭ ﻧﺒﺎﻳﺪ ﺑﻘﺮﺁﻥ ﺗﻤﺴ‪‬ﻚ‬
‫ﺟﺴﺖ‪ ،‬ﻣﺎ ﺑﺮﺍﻱ ﺭﻭﺷﻦ ﺷﺪﻥ ﻣﻄﻠﺐ ﻭ ﺩﻓﻊ ﺍﻳﺸﺎﻥ ﻣﻲﮔﻮﺋﻴﻢ‪:‬‬
‫ﻣﺘﺸﺎﺑﻬﺎﺕ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺍﺳﺖ ﻭ ﻛﺴﻲ ﻧﮕﻔﺘﻪ ﻣﺘﺸﺎﺑﻬﺎﺕ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ‪،‬‬
‫ﻧﻪ ﺧﺪﺍ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩ ﻭ ﻧﻪ ﺭﺳﻮﻝص ﺩﺭ ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﻪ ‪ 7‬ﻛﻪ ﺩﺭ ﻓﺼﻞ ﺳﺎﺑﻖ ﺫﻛﺮ‬
‫ﺷﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﺄﻭﻳﻞ ﻣﺘﺸﺎﺑﻪ ﺭﺍ ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ ﺟﺰ ﺧﺪﺍ‪ ،‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﺗﺮﺟﻤﻪ ﻭ ﻣﻌﻨﻲ ﺁﻧﺮﺍ‬
‫ﻛﺴﻲ ﻧﻤﻲﻓﻬﻤﺪ‪ ،‬ﻣﺎ ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﺗﺄﻭﻳﻞ ﻣﺘﺸﺎﺑﻪ ﺭﺍ ﻛﺴﻲ ﺟﺰ ﺧﺪﺍ ﻧﻤﻲﺩﺍﻧﺪ ﻭ ﻣﺎ ﻣﺄﻣﻮﺭ‬
‫ﺑﻔﻬﻢ ﺗﺄﻭﻳﻞ ﺁﻥ ﺁﻳﺎﺕ ﻧﻴﺴﺘﻴﻢ‪ .‬ﺍﻣﺎ ﺗﺮﺟﻤﻪ ﻭ ﺗﻔﺴﻴﺮ ﻭ ﻣﻔﻬﻮﻡ ﻭ ﻣﻨﻄﻮﻕ ﺁﻧﻬﺎ ﺭﺍ ﭼﺮﺍ ﻧﺪﺍﻧﻴﻢ‪،‬‬
‫ﭘﺲ ﺑﻪ ﺁﻥ ﺷﺨﺺ ﻧﺎﺩﺍﻥ ﻭ ﻳﺎ ﻣﻐﺮﺽ ﺑﺎﻳﺪ ﻓﻬﻤﺎﻧﻴﺪ ﻛﻪ ﺗﺄﻭﻳﻞ ﻏﻴﺮ ﺍﺯ ﺗﺮﺟﻤﻪ ﻭ ﺗﻔﺴﻴﺮ‬
‫ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺑﻨﺎ ﺑﺎﺷﺪ ﻛﺴﻲ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﺭﺍ ﻧﻔﻬﻤﺪ ﻧﺰﻭﻝ ﺁﻥ ﺁﻳﺎﺕ ﻟﻐﻮ ﻣﻲﺷﻮﺩ ﻭ ﺧﺪﺍﻱ‬
‫ﺣﻜﻴﻢ ﻛﺎﺭ ﻟﻐﻮ ﻧﻤﻲﻛﻨﺪ‪ .‬ﻣﺎ ﺩﻟﻴﻞﻫﺎ ﺩﺍﺭﻳﻢ ﺑﺮ ﺍﻳﻨﻜﻪ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﺩﺭﻛﺴﺖ‪:‬‬
‫ﺴ ْﺮﻧَﺎ اﻟْ ُﻘ ْﺮآ َن ﻳﻌﻨﻲ‪» :‬ﻣﺤﻘﻘﺎ‬
‫ﺩﻟﻴﻞ ﺍﻭﻝ‪ :‬ﺣﻖّ ﺗﻌﺎﻟﻲ ﻣﻜﺮّﺭ ﺩﺭ ﺳﻮﺭﻩ ﻗﻤﺮ ﻓﺮﻣﻮﺩﻩ‪َ :‬وﻟََﻘ ْﺪ ﻳَ ﱠ‬
‫ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﺁﺳﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ« ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﻭ ﺷﺎﻣﻞ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﻧﻴﺰ ﻣﻲﺷﻮﺩ‬
‫ﺯﻳﺮﺍ ﺁﻳﻪ ﻣﺘﺸﺎﺑﻪ ﻧﻴﺰ ﻗﺮﺁﻥ ﻭ ﺳﻬﻞ ﺍﻟﺘﻨﺎﻭﻝ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﺁﺳﺎﻥ ﻧﺒﻮﺩ‬
‫ﻣﻲﻓﺮﻣﻮﺩ‪» :‬و ﻟﻘﺪ ﻳﺴﺮﻧﺎ ﺑﻌﺾ اﻟﻘﺮآن!!« ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻧﻔﺮﻣﻮﺩﻩ!‬
‫ﺩﻟﻴﻞ ﺩﻭﻡ‪ :‬ﺁﻳﺎﺗﻲ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻟﻴﺪﺑﺮوا آﻳﺎﺗﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﻴﺰ ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﻭ ﺷﺎﻣﻞ ﺗﻤﺎﻡ‬
‫ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﺩﺭ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﻧﻴﺰ ﺗﺪﺑﺮ ﻛﺮﺩ ﻭ ﻓﻬﻤﻴﺪ‪.‬‬
‫ﺩﻟﻴﻞ ﺳﻮﻡ‪ :‬ﺁﻳﺎﺗﻲ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺪی ﻟﻠﻨﺎس و ﺑﻴﺎن ﻟﻠﻨﺎس و ﻣﻮﻋﻈﺔ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﺁﻳﺎﺕ ﺘﺸﺎﻬﺑﻪ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺒﺎﺷﺪ ﻫﺪی ﻟﻠﻨﺎس ﻧﻤﻲﺷﻮﺩ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻣﺎ ﻣﻲﭘﺮﺳﻴﻢ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻪ‬
‫ﻛﺪﺍﻡ ﺍﺳﺖ ﻣﻤﻜﻦ ﺍﺳﺖ ﻫﺮ ﺁﻳﻪﺍﻱ ﺭﺍ ﻣﺎ ﺩﺳﺖ ﺑﮕﺬﺍﺭﻳﻢ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻣﻄﻠﺒﻲ ﺷﻤﺎ ﺑﮕﻮﺋﻴﺪ‬
‫ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺘﺸﺎﺑﻪ ﻣﻲﺷﻮﺩ ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻣﻬﺠﻮﺭ ﻭ ﺑﻲﻓﺎﺋﺪﻩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪110‬‬

‫ﺩﺍﻧﺴﺖ‪ ،‬ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺩﺷﻤﻨﺎﻥ ﻗﺮﺁﻥ ﻣﺎﻧﻨﺪ ﻧﺼﺎﺭﻱ ﻭ ﻳﻬﻮﺩ ﺧﻮﺷﺤﺎﻝ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ ،‬ﻭ‬
‫ﺣﺪﺍﻛﺜﺮ ﻋﺪﺍﻭﺕ ﺑﺎ ﻗﺮﺁﻥ ﻫﻤﻴﻦ ﺍﺳﺖ‪.‬‬
‫ﺑﻌﻀﻲ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﺭﺍ ﻓﻘﻂ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻣﻲﻓﻬﻤﻨﺪ ﻭ‬
‫ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻣﻨﺤﺼﺮ ﺑﻪ ‪ 12‬ﻧﻔﺮ ﺍﻣﺎﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻟﻴﻞ ﺍﻳﺸﺎﻥ ﺁﻳﻪ ‪ 7‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺖ‪:‬‬
‫‪ -1‬ﺧﺪﺍ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺭﺍ ﻣﻨﺤﺼﺮ ﺑﻪ ‪ 12‬ﻧﻔﺮ ﻧﻨﻤﻮﺩﻩ ﺯﻳﺮﺍ ﺩﺭ ﺳﻮﺭﻩ ﻧﺴﺎء ﺁﻳﻪ‪162‬‬
‫ﻣﺆﻣﻨﻴﻦ ﻳﻬﻮﺩ ﺭﺍ ﺍﺯ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺷﻤﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪            ‬‬

‫‪ ...  ‬‬

‫»ﻭﻟﻴﻜﻦ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺍﺯ ﻳﻬﻮﺩ ﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪﮔﺎﻧﺸﺎﻥ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﺑﺘﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﭘﻴﺶ ﺍﺯ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ«‪.‬‬
‫ﭘﺲ ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ ﻫﺮ ﻛﺲ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﻭ ﺑﻤﻄﺎﻟﺐ ﺩﻳﻨﻲ ﺩﺍﻧﺎ ﺑﺎﺷﺪ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﺍﺳﺖ‬
‫ﻭﻟﻮ ﻳﻬﻮﺩﻱ ﺑﺎﺷﺪ‪.‬‬
‫‪ -2‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺩﺭ ﺧﻄﺒﻪ ‪ 89‬ﺑﻨﺎﻡ ﺍﺷﺒﺎﺡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﺁﻧﺴﺘﻜﻪ ﺍﻗﺮﺍﺭ‬
‫ﺑﻨﺎﺩﺍﻧﻲ ﺧﻮﺩ ﻛﻨﺪ ﺩﺭ ﺍﻣﻮﺭ ﻏﻴﺒﻲ‪ .‬ﻭﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬واﻋﻠﻢ أن اﻟﺮاﺳﺨﻴﻦ ﻓﯽ اﻟﻌﻠﻢ ﻫﻢ اﻟﺬﻳﻦ‬
‫أﻏﻨﺎﻫﻢ ﻋﻦ اﻗﺘﺤﺎم اﻟﺴﺪد اﻟﻤﻀﺮوﺑﻪ دون اﻟﻐﻴﻮب‪ ،‬اﻹﻗﺮار ﺑﺠﻤﻠﻪ ﻣﺎ ﺟﻬﻠﻮا ﺗﻔﺴﻴﺮﻩ ﻣﻦ‬
‫اﻟﻐﻴﺐ اﻟﻤﺤﺠﻮب‪ ،‬ﻓﻤﺪح اﷲ – ﺗﻌﺎﻟﯽ – اﻋﺘﺮاﻓﻬﻢ ﺑﺎﻟﻌﺠﺰ ﻋﻦ ﺗﻨﺎول ﻣﺎ ﻟﻢ ﻳﺤﻴﻄﻮا ﺑﻪ‬
‫ﻋﻠﻤﺎ‪ ،‬و ﺳﻤﯽ ﺗﺮﮐﻬﻢ واﻟﺘﻌﻤﻖ ﻓﯽ ﻣﺎ ﻟﻢ ﻳﮑﻠﻔﻬﻢ اﻟﺒﺤﺚ ﻋﻦ ﮐﻨﻬﻪ رﺳﻮﺧﺎ‪ ،‬ﻓﺎﻗﺘﺼﺮ ﻋﻠﯽ‬
‫ذﻟﮏ‪ ،‬ﻳﻌﻨﻲ‪» :‬ﻭ ﺑﺪﺍﻧﻜﻪ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﺁﻧﺎﻧﻨﺪ ﻛﻪ ﺍﻗﺮﺍﺭﺷﺎﻥ ﺑﺠﻬﻞ ﺁﻧﭽﻪ ﺗﻔﺴﻴﺮﺵ ﺭﺍ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ ﺍﺯ ﻏﻴﺐﻫﺎﻱ ﻣﺴﺪﻭﺩ‪ ،‬ﺑﻲﻧﻴﺎﺯﺷﺎﻥ ﻧﻤﻮﺩﻩ ﻛﻪ ﺑﺪﺭﻫﺎﻱ ﺑﺴﺘﻪ ﺷﺪﻩ ﻧﺰﺩ ﻏﻴﺐﻫﺎ‬
‫ﻭﺍﺭﺩ ﺷﻮﻧﺪ‪ ،‬ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺍﻋﺘﺮﺍﻑ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﻋﺠﺰ ﻭ ﻧﺎﺗﻮﺍﻧﻲ ﺍﺯ ﺩﺳﺖ ﻳﺎﻓﺘﻦ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﺍﺣﺎﻃﻪ ﻋﻠﻤﻲ ﺑﻪ ﺁﻥ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻣﺪﺡ ﻧﻤﻮﺩﻩ ﻭ ﺗﺮﻙ ﺗﻌﻤﻖ ﻭ ﻛﻨﺠﻜﺎﻭﻱ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺁﻧﭽﻪ‬
‫ﻣﻜﻠﻒ ﺑﻪ ﺑﺤﺚ ﺍﺯ ﻛﻨﻪ ﺁﻥ ﻧﻴﺴﺘﻨﺪ ﺭﺳﻮﺥ ﻧﺎﻣﻴﺪﻩ« ﻭ ﺣﻀﺮﺕ ﺳﺠﺎﺩ‪ ‬ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬
‫ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻪ ﻫﺮ ﻛﺲ ﻛﻠﻤﺎﺕ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺩﺭ ﻫﻤﻴﻦ ﺗﻔﺴﻴﺮ ﺑﻨﻜﺎﺕ ﺫﻳﻞ‬
 ‫‪111‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺁﻳﻪ ‪ 52‬ﺳﻮﺭﻩ ﺷﻮﺭﻱ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﺮ ﻛﺴﻲ ﻛﻪ ﺩﺭ ﻣﻄﺎﻟﺐ ﻏﻴﺒﻲ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ‬
‫ﺍﻗﺮﺍﺭ ﺑﻪ ﻋﺠﺰ ﻭ ﺟﻬﻞ ﺧﻮﺩ ﻛﻨﺪ ﺩﺭ ﻣﻮﺍﺭﺩﻱ ﻛﻪ ﻣﺄﻣﻮﺭ ﺑﺘﺤﻘﻴﻖ ﻧﻴﺴﺖ ﭼﻨﻴﻦ ﻛﺲ ﺍﺯ‬
‫ﺭﺍﺳﺨﻴﻦ ﺩﺭ ﻋﻠﻢ ﺍﺳﺖ ﺑﻘﻮﻝ ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﺪﻋﻴﺎﻥ ﺗﺸﻴﻊ ﻗﻮﻝ ﺣﻀﺮﺕ‬
‫ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﺮﺧﻼﻑ ﺁﻥ ﺍﻣﺎﻡ ﺭﺍﺳﺨﻮﻥ ﺭﺍ ﻣﻨﺤﺼﺮ ﺑﻪ ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -3‬ﺍﻳﻨﻜﻪ ﺭﺳﻮﺥ ﺩﺭ ﻋﻠﻢ ﺩﺭ ﻟﻐﺖ ﺑﻤﻌﻨﻲ ﺍﺳﺘﻮﺍﺭﻱ ﻭ ﻣﺤﻜﻤﻲ ﺩﺭ ﺁﻧﺴﺖ‪ ،‬ﻭ ﻫﺮ ﻛﺲ‬
‫ﺩﺭ ﻋﻠﻢ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﻫﺮ ﻣﻌﻠﻮﻣﻲ ﺍﺳﺘﻮﺍﺭ ﻭ ﻣﺤﻜﻢ ﺑﺎﺷﺪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﺍﻭ ﺭﺍ ﺭﺍﺳﺦ ﻧﺎﻣﻴﺪ ﻭ‬
‫ﺍﻳﻦ ﺍﻧﺤﺼﺎﺭﻱ ﻧﻴﺴﺖ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﻗﺮﺁﻥ ﺭﺍ ﻣﻴﺦﻛﻮﺏ ﻭ ﻣﻨﺤﺼﺮ ﻛﻨﻴﻢ ﺑﺮﺍﻱ ﺍﺷﺨﺎﺹ‬
‫ﻣﻌﻴﻦ‪ ،‬ﻭ ﻫﺮ ﻛﺠﺎ ﺻﻔﺖ ﺧﻮﺏ ﻭ ﻳﺎ ﺻﻔﺖ ﺑﺪﻱ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﺨﺼﻮﺹ ﺍﺷﺨﺎﺹ‬
‫ﻣﻌﻴﻨﻲ ﺍﺳﺖ‪ ،‬ﻛﺴﺎﻧﻴﻜﻪ ﻗﺮﺁﻥ ﺭﺍ ﻣﺪ‪‬ﺍﺡ ﻭ ﻳﺎ ﻗﺪ‪‬ﺍﺡ ﺍﺷﺨﺎﺹ ﻣﺨﺼﻮﺻﻲ ﺷﻤﺮﺩﻩﺍﻧﺪ ﻛﺘﺎﺏ‬
‫ﺧﺪﺍ ﺭﺍ ﻛﻮﭼﻚ ﺷﻤﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻗﺎﻧﻮﻥ ﺍﻟﻬﻲ ﺭﺍ ﺍﺯ ﻋﻤﻮﻣﻴ‪‬ﺖ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ ﻭ ﻧﺒﺎﻳﺪ ﺁﻧﺎﻥ ﺭﺍ ﻋﺎﻗﻞ‬
‫ﻧﺎﻣﻴﺪ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺣﺪﻳﺜﻲ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩﻩ ﺭﺍﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﻣﺎﺋﻴﻢ‪ ،‬ﺩﺭ‬
‫ﺟﻮﺍﺏ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺑﺎﺷﺪ؛ ﺍﻣﺎﻡ ﺍﺯ ﺭﺍﺳﺨﻮﻥ ﺑﺎﺷﺪ‪ ،‬ﻣﺎ ﻣﻨﻜﺮ ﻧﻴﺴﺘﻴﻢ ﺍﻣﺎ ﻧﻔﺮﻣﻮﺩﻩ ﻛﺲ ﺩﻳﮕﺮ‬
‫ﺍﺯ ﺭﺍﺳﺨﻮﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺣﺪﻳﺜﻲ ﺑﮕﻮﻳﺪ ﻫﻴﭽﻜﺲ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﻧﻴﺴﺖ ﺟﺰ ﺍﻣﺎﻡ‪ ،‬ﺁﻥ‬
‫ﺣﺪﻳﺚ ﺿﺪ‪ ‬ﻗﺮﺁﻥ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺟﺎﺋﻴﻜﻪ ﻋﻠﻤﺎء ﻳﻬﻮﺩ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺑﻪ ﻣﺤﻤﺪص ﺁﻭﺭﻧﺪ‬
‫ﺧﺪﺍ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺭﺍﺳﺨﻮﻥ ﺷﻤﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﻓﻼﻥ ﺍﻣﺎﻡ‪ ‬ﻧﻴﺰ ﺍﺯ ﺭﺍﺳﺨﻮﻥ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫ﺍﻳﻦ ﺩﻟﻴﻞ ﺑﺮ ﺍﻧﺤﺼﺎﺭ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﭼﻮﻥ ﻗﺮﺁﻥ ﻣﻄﻠﺒﻲ ﺭﺍ ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺢ ﻛﺮﺩ ﻣﺎ‬
‫ﻧﺒﺎﻳﺪ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﻛﻨﻴﻢ ﻭ ﺑﺤﺪﻳﺚ ﺯﻳﺪ ﻭ ﻋﻤﺮﻭ ﺭﺟﻮﻉ ﻛﻨﻴﻢ‪.‬‬
‫ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﮔﺬﺷﺘﻪ ﺍﮔﺮ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﻪ ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﺗﺪﺑﺮ ﺷﻮﺩ ﻣﻄﻠﺐ ﺭﻭﺷﻦ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺗﺄﻭﻳﻞ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺭﺍ ﻣﺨﺼﻮﺹ ﺧﻮﺩ ﻧﻤﻮﺩﻩ ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﺭﺍﺳﺨﻮﻥ‬
‫ﺨﻮ َن« ﻭﺍﻭ ﺁﻥ ﺍﺳﺘﻴﻨﺎﻑ ﺍﺳﺖ ﻧﻪ ﻭﺍﻭ ﻋﺎﻃﻔﻪ‪ ،‬ﻭ ﺍﮔﺮ ﻭﺍﻭ‬ ‫ﺩﺭ ﻋﻠﻢ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺯﻳﺮﺍ »واﻟ ﱠﺮ ِ‬
‫اﺳ ُ‬ ‫َ‬
‫ﻋﺎﻃﻔﻪ ﺑﺪﺍﻧﻴﻢ ﻣﻮﺟﺐ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﻋﻄﻒ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ‬
‫»ﺧﺪﺍ ﻭ ﺭﺍﺳﺨﻮﻥ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﺗﻤﺎﻣﺎ ﺍﺯ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﻣﻲﺑﺎﺷﺪ« ﻭ ﺍﻳﻦ‬
‫ﻏﻠﻂ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﺒﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭﻣﻲ ﮔﻮﻳﺪ‪ :‬ﺗﻤﺎﻡ ﺍﺯ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﻣﺎﺳﺖ‪،‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪112‬‬

‫ﺯﻳﺮﺍ ﺧﺪﺍ ﭘﺮﻭﺭﺩﮔﺎﺭﻱ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﺩ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻭﺍﻭ ﻋﺎﻃﻔﻪ ﺑﺎﺷﺪ ﻣﻌﻄﻮﻑ ﻭ‬
‫ﻣﻌﻄﻮﻑﻋﻠﻴﻪ ﺩﺭ ﺣﻜﻢ ﻭﺍﺣﺪ ﻭ ﺑﺎﻳﺪ ﻫﺮ ﺩﻭ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﻳﻌﻨﻲ »ﺍﷲ«‬
‫ﻛﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺑﺎﺷﺪ ﻭ »ﺭﺍﺳﺨﻮﻥ« ﻛﻪ ﻣﻌﻄﻮﻑ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻛﻔﺮ ﻭ ﺷﺮﻛﺴﺖ‪ .‬ﺣﺎﻝ‬
‫ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺑﻲﺳﻮﺍﺩﻱ ﻛﻪ ﺁﻧﺮﺍ ﻭﺍﻭ ﻋﺎﻃﻔﻪ ﮔﺮﻓﺘﻪ ﻭ ﻣﻲﮔﻮﻳﺪ ﺭﺍﺳﺨﻮﻥ ﻋﺎﻟﻢ ﺑﺘﺄﻭﻳﻞ‬
‫ﻣﺘﺸﺎﺑﻪ ﻣﻲﺑﺎﺷﻨﺪ ﭼﮕﻮﻧﻪ ﺑﺮﺍﻱ ﺗﻌﺼ‪‬ﺐ ﻣﺬﻫﺒﻲ ﺩﺭ ﻛﻔﺮ ﺍﻓﺘﺎﺩﻩ‪ .‬ﺑﻬﺮ ﺣﺎﻝ ﺗﺎﻛﺴﻲ ﺗﻌﺼﺐ ﺭﺍ‬
‫ﻛﻨﺎﺭ ﻧﮕﺬﺍﺭﺩ ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﺭﺍ ﻧﻤﻲﻓﻬﻤﺪ‪.‬‬
‫‪ -4‬ﻣﺎ ﺍﺯ ﺁﻧﻜﻪ ﺑﮕﻮﻳﺪ ﻣﺘﺸﺎﺑﻬﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ ﺟﺰء ‪ 12‬ﻧﻔﺮ ﻭ ﺁﻧﺎﻥ ﻓﻌﻼً ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺑﺸﺮ ﻧﻴﺴﺘﻨﺪ ﻣﻲﭘﺮﺳﻴﻢ‪ :‬ﺷﻤﺎ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻪ ﺭﺍ ﻧﺸﺎﻥ ﺩﻫﻴﺪ‪ ،‬ﺍﮔﺮ ﺑﮕﻮﻳﺪ ﻫﺮ ﺁﻳﻪ ﻛﻪ ﻣﻌﻨﻲ‬
‫ﻣﻌﻴﻨﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﻏﻴﺮ ﺁﻥ ﻧﺮﻭﺩ ﻣﺤﻜﻢ ﺍﺳﺖ ﻭ ﺑﺎﻗﻲ ﻣﺘﺸﺎﺑﻪ‪ ،‬ﮔﻮﺋﻴﻢ ﭼﻨﻴﻦ‬
‫ﺁﻳﻪﺍﻱ ﺩﺭ ﻗﺮﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺁﻳﻪ ﺍﻣﻜﺎﻥ ﺍﺣﺘﻤﺎﻝ ﻏﻴﺮ ﻣﻌﻨﻲ ﻇﺎﻫﺮﻱ ﺁﻥ ﺩﺍﺩﻩ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺘﺸﺎﺑﻬﺎﺗﺴﺖ ﻭ ﺑﻘﻮﻝ ﺍﻭ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺖ ﺗﺎ‬
‫ﺧﻮﺏ ﺑﻪ ﺍﺳﺘﻌﻤﺎﺭ ﺳﻮﺍﺭﻱ ﺩﻫﻨﺪ ﻭ ﺧﺮﺍﻓﺎﺕ ﺿﺪ‪ ‬ﻗﺮﺁﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ‪ ،‬ﺑﺒﻬﺎﻧﻪ ﺍﻳﻨﻜﻪ ﻧﻤﻲﺩﺍﻧﻴﻢ‬
‫ﻗﺮﺁﻥ ﭼﻪ ﻣﻲﮔﻮﻳﺪ ﺷﻴﻄﺎﻥ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺧﻮﺭﺳﻨﺪ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﻳﻨﺎﻥ ﻧﺮﻓﺘﻨﺪ‬
‫ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﻭ ﺍﺯ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺗﻤﻴﺰ ﺩﻫﻨﺪ ﻭ ﻓﻘﻂ ﻫﻢ ﺍﻳﺸﺎﻥ ﺩﻭﺭ ﻛﺮﺩﻥ‬
‫ﻣﺮﺩﻡ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪ -5‬ﻣﺎ ﺍﺯ ﺍﻳﻦ ﻣﺪﻋﻴﺎﻥ ﻣﻲﭘﺮﺳﻴﻢ ﺁﻳﺎ ﺍﻳﻦ ‪ 12‬ﻧﻔﺮ ﻛﻪ ﻋﺎﻟﻢ ﺑﻤﺘﺸﺎﺑﻬﺎﺕ ﻗﺮﺁﻧﻨﺪ ﺑﺮﺍﻱ‬
‫ﻣﺮﺩﻡ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ ﻳﺎ ﺧﻴﺮ؟ ﺍﮔﺮ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ ﭘﺲ ﻗﺎﺑﻞ ﻓﻬﻢ ﺷﺪﻩ‪ ،‬ﻭ ﻣﻲﺷﻮﺩ ﻓﻬﻤﻴﺪ‪ ،‬ﭘﺲ‬
‫ﭼﺮﺍ ﻣﻲﮔﻮﺋﻴﺪ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ؟ ﻭ ﺍﮔﺮ ﺁﻥ ‪ 12‬ﻧﻔﺮ ﺑﻴﺎﻥ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻣﻲﮔﻮﺋﻴﻢ ﭼﺮﺍ ﺑﻴﺎﻥ‬
‫ﻧﻜﺮﺩﻩﺍﻧﺪ؟ ﺁﻳﺎ ﺁﻧﺎﻥ ﺑﺨﻞ ﻛﺮﺩﻧﺪ ﻭ ﻳﺎ ﺧﺪﺍ ﻛﺎﺭ ﻟﻐﻮﻱ ﻛﺮﺩﻩ ﻭ ﺁﻳﺎﺗﻲ ﺭﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﻛﻪ ﺟﺰ‬
‫‪ 12‬ﻧﻔﺮ ﻛﺴﻲ ﻧﻔﻬﻤﺪ ﻭ ﺁﻥ ‪ 12‬ﻧﻔﺮ ﻫﻢ ﺑﻪ ﻛﺴﻲ ﻳﺎﺩ ﻧﺪﻫﻨﺪ ﻭ ﺍﻧﺤﺼﺎﺭﻱ ﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﺧﺪﺍ‬
‫ﺧﻮﺩﺵ ﻓﻜﺮﻱ ﻛﻨﺪ ﻭ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻧﺤﺼﺎﺭ ﺩﺭ ﺁﻭﺭﺩ‪ ،‬ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ اﻟﺠﻬﻞ‬
‫واﻟﺘﻌﺼﺐ‪.‬‬

‫‪ -21‬ﻣﻴﺰﺍﻥ ﺻﺤﺖ ﻭ ﺑﻄﻼﻥ ﻣﻄﺎﻟﺐ ﺍﺳﻼﻣﻲ ﻗﺮﺁﻥ ﺍﺳﺖ‬

 ‫‪113‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻫﺮ ﻣﺘﺎﻋﻲ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺰﺍﻧﻲ ﺩﺍﺭﺩ ﻛﻪ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﺁﻥ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻴﺰﺍﻥ ﻣﻲﺳﻨﺠﻨﺪ ﻭ ﻣﻌﻠﻮﻡ‬

‫ﻣﻲﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﺩﻛّﺎﻥ ﺧﻮﺍﺭ ﻭﺑﺎﺭ ﻓﺮﻭﺷﻲ ﻣﻴﺰﺍﻥ ﻳﻌﻨﻲ ﺗﺮﺍﺯﻭﺋﻲ ﺩﺍﺭﺩ ﻛﻪ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﺟﻨﺲ ﺭﺍ ﺑﺎ‬
‫ﺁﻥ ﻣﻌﻠﻮﻡ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺩﻛﺎﻥ ﺑﺰّﺍﺯ‪‬ﻱ ﻣﺘﺮﻱ ﺩﺍﺭﺩ ﻛﻪ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻫﺮ ﭘﺎﺭﭼﻪﺍﻱ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﺘﺮ‬
‫ﻣﻌﻠﻮﻡ ﻣﻲﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﺁﻳﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻥ ﺑﺮﺍﻱ ﺩﻳﻦ ﺍﺳﻼﻡ ﻣﻴﺰﺍﻧﻲ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ‪ ،‬ﺍﺳﻼﻣﻲ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﻤﺎﻧﺪ ﻭ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻧﺸﻮﺩ ﻫﺮ ﻛﺲ ﺁﻧﺮﺍ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﻨﺪ ﻭ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﻛﻢ‬
‫ﻧﻤﺎﻳﺪ ﻧﺒﺎﻳﺪ ﻣﻴﺰﺍﻧﻲ ﺑﺎﺷﺪ ﻛﻪ ﺁﻧﺮﺍ ﻣﻌﻠﻮﻡ ﻛﻨﻨﺪ‪ ،‬ﺁﻳﺎ ﺧﺪﺍ ﺩﺳﺘﮕﺎﻩ ﺗﺼﻔﻴﻪﺍﻱ ﺑﺮﺍﻱ ﺍﺳﻼﻡ‬
‫ﻧﮕﺬﺍﺷﺘﻪ ﻛﻪ ﺣﻘﺎﺋﻖ ﺍﺳﻼﻡ ﺭﺍ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻭﺍﺭﺩﻩ ﺩﺭ ﺁﻥ ﺗﺼﻔﻴﻪ ﻛﻨﻨﺪ؟ ﺍﮔﺮ ﺁﺏ ﺯﻻﻝ ﺻﺎﻓﻲ‬
‫ﻛﻪ ﻣﺎﻳﻪ ﺣﻴﺎﺕ ﺍﺳﺖ ﭼﻨﺪﻳﻦ ﻓﺮﺳﺦ ﺩﺭ ﻫﺰﺍﺭ ﻭ ﭼﻬﺎﺭ ﺻﺪ ﻛﻮﭼﻪ ﻭ ﺧﻴﺎﺑﺎﻥ ﮔﺮﺩﺵ ﻛﻨﺪ ﻭ‬
‫ﻫﺮ ﮔﻮﻧﻪ ﺁﺷﻐﺎﻝ ﻭ ﻛﺜﺎﻓﺎﺕ ﺩﺭ ﺁﻥ ﻭﺍﺭﺩ ﻛﻨﻨﺪ ﺑﻄﻮﺭﻳﻜﻪ ﺁﺏ ﻣﻀﺎﻑ ﺷﻮﺩ ﻭ ﺩﺭ ﻋﻮﺽ‬
‫ﺍﻳﻨﻜﻪ ﻣﺎﻳﺔ ﺯﻧﺪﮔﻲ ﺑﺎﺷﺪ ﻣﺎﻳﻪ ﺑﻴﻤﺎﺭﻱ ﻭ ﺑﻴﭽﺎﺭﮔﻲ ﮔﺮﺩﺩ ﺁﻳﺎ ﻧﺒﺎﻳﺪ ﺁﻥ ﺁﺏ ﺭﺍ ﭘﺲ ﺍﺯ ﺗﺼﻔﻴﻪ‬
‫ﺁﺷﺎﻣﻴﺪ؟ ﺩﻳﻦ ﺍﺳﻼﻡ ﻛﻪ ﻫﺰﺍﺭ ﻭ ﭼﻬﺎﺭ ﺻﺪ ﺳﺎﻝ ﺍﺳﺖ ﻣﻴﺎﻥ ﺑﺸﺮ ﺁﻣﺪﻩ‪ ،‬ﺩﺳﺘﺮﺱ ﻫﺮ ﻣﻨﺎﻓﻖ‬
‫ﻭ ﻛﺎﻓﺮﻱ ﺷﺪﻩ ﻭ ﻫﺮ ﻛﺲ ﺗﺎ ﺗﻮﺍﻧﺴﺘﻪ ﺑﻨﺎﻡ ﺍﺳﻼﻡ ﻭ ﻳﺎ ﺍﻣﺎﻡ ﻭ ﺭﺳﻮﻝ ﺑﻌﻨﻮﺍﻥ ﺧﻴﺮﺧﻮﺍﻫﻲ‬
‫ﻣﻄﺎﻟﺒﻲ ﺩﺭ ﺁﻥ ﻭﺍﺭﺩ ﻛﺮﺩﻩ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﺑﻔﻬﻤﺪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺍﺯ ﺍﺳﻼﻡ ﺍﺳﺖ ﻭ ﻳﺎ‬
‫ﺿﺪ ﺍﺳﻼﻡ ﭼﻪ ﺑﻜﻨﺪ؟ ﺁﻳﺎ ﺧﺪﺍﻱ ﺟﻬﺎﻥ ﺑﺮﺍﻱ ﺩﻳﻦ ﺧﻮﺩ ﻣﻴﺰﺍﻥ ﻭ ﻣﻌﻴﺎﺭﻱ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻳﺎ‬
‫ﻫﺮﺝ ﻭ ﻣﺮﺝ ﮔﺬﺍﺷﺘﻪ؟‬
‫ﺑﺎﻳﺪ ﻓﻬﻤﻴﺪ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺩﻳﻦ ﻣﻴﺰﺍﻧﻲ ﮔﺬﺍﺷﺘﻪ ﻛﻪ ﻫﺮ ﻛﺲ ﺻﺤﺖ ﻭ ﺑﻄﻼﻥ ﻣﻄﺎﻟﺐ‬
‫ﺍﺳﻼﻣﻲ ﺭﺍ ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﺁﻥ ﻣﻴﺰﺍﻥ ﻣﻌﻠﻮﻡ ﻛﻨﺪ ﻭ ﺁﻥ ﻣﻴﺰﺍﻥ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ‬
‫ﺫﻛﺮ ﻛﺮﺩﻩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺋﻤﻪ‪ ‬ﻧﻴﺰ ﺻﺮﻳﺤﺎ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ‪:‬‬
‫ﺍﻣﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‪ :‬ﺩﺭ ﺳﻮﺭﻩ ﺷﻮﺭﻱ ﺁﻳﻪ ‪ 17‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫»ﺧﺪﺍ ﺁﻧﺴﺘﻜﻪ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩ ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﻭ ﺍﻳﻦ ﻣﻴﺰﺍﻥ ﺭﺍ ﺑﺤﻖ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺣﺪﻳﺪ ﺁﻳﻪ ‪ 25‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪114‬‬

‫‪         ‬‬

‫‪   ‬‬

‫»ﺑﺘﺤﻘﻴﻖ ﻛﻪ ﻣﺎ ﻓﺮﺳﺘﺎﺩﻳﻢ ﺭﺳﻮﻻﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺩﻟﻴﻞﻫﺎﻱ ﺭﻭﺷﻦ ﻭ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﺑﺎ‬
‫ﺍﻳﺸﺎﻥ ﻛﺘﺎﺏ ﻭ ﻣﻴﺰﺍﻥ ﺭﺍ ﺗﺎ ﻣﺮﺩﻡ ﺑﻌﺪﺍﻟﺖ ﻗﻴﺎﻡ ﻛﻨﻨﺪ«‪.‬‬
‫ﭘﺲ ﺑﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﻟﻬﻲ ﻣﻴﺰﺍﻧﺴﺖ ﺑﺮﺍﻱ ﺣﻖ ﻭ ﺑﺎﻃﻞ‪ ،‬ﻭﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻋﻄﻒ‬
‫ﻣﻴﺰﺍﻥ ﺑﺮ ﻛﺘﺎﺏ ﻋﻄﻒ ﺧﺎﺹ ﺍﺳﺖ ﺑﺮ ﻋﺎﻡ‪ ،‬ﻭ ﺣﻖ ﺗﻌﺎﻟﻲ ﻗﺮﺁﻥ ﺭﺍ ﻓﺮﻗﺎﻥ ﻧﺎﻣﻴﺪﻩ ﺩﺭ ﺍﻭﻝ‬
‫ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)ﻓﺮﻗﺎن‪(۱ :‬‬ ‫‪       ‬‬
‫»ﺑﺎ ﺑﺮﻛﺖ ﺍﺳﺖ ﺁﻥ ﺧﺪﺍﺋﻴﻜﻪ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﺑﺮ ﺑﻨﺪﻩ ﺧﻮﺩ ﻓﺮﻗﺎﻥ ﺭﺍ«‪.‬‬
‫ﻭ ﻓﺮﻗﺎﻥ ﻳﻌﻨﻲ ﺟﺪﺍﻛﻨﻨﺪﻩ ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﺻﺤﻴﺢ ﺍﺯ ﺳﻘﻴﻢ‪ ،‬ﻳﻌﻨﻲ ﺑﻮﺍﺳﻄﻪ ﺁﻳﺎﺗﺶ ﺣﻖ‬
‫ﺍﺯ ﻧﺎﺣﻖ ﺟﺪﺍ ﻭ ﻣﻌﻠﻮﻡ ﻣﻴﮕﺮﺩﺩ‪ .‬ﭘﺲ ﻫﺮ ﭼﻪ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﺣﻖ ﻭ ﮔﺮ ﻧﻪ ﺑﺎﻃﻞ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺧﺪﺍ ﻗﺮﺁﻥ ﺭﺍ ﻓﺼﻞ ﻧﺎﻣﻴﺪﻩ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻪ ‪ 13‬ﺳﻮﺭﻩ ﻃﺎﺭﻕ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪    ‬‬
‫»ﻭ ﻓﺼﻞ ﺟﺪﺍﻛﻨﻨﺪﻩ ﺣﻖ ﺍﺳﺖ ﺍﺯ ﺑﺎﻃﻞ«‪.‬‬

‫ﻭ ﺍﻣﺎ ﺭﻭﺍﻳﺎﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡص ﻭ ﺍﻣﺎﻡ‪‬‬

‫ﺑﺤﺪ‪ ‬ﺗﻮﺍﺗﺮ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﻗﺮﺁﻥ ﻣﻴﺰﺍﻥ ﻣﻄﺎﻟﺐ ﺍﺳﻼﻣﻲ ﺍﺳﺖ ﻭ ﻣﻌﻴﺎﺭ ﺻﺤﺖ ﻭ ﺑﻄﻼﻥ ﻫﺮ‬
‫ﺩﻋﺎ ﻭ ﻗﺼﻪ ﻭ ﺷﻌﺮ ﻭ ﻓﻀﻴﻠﺖ ﻭ ﺣﻜﻢ ﻭ ﺭﻭﺍﻳﺖ ﻭ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﻫﻤﻪ ﺭﺍ ﺑﺎﻳﺪ ﺑﺎ‬
‫ﻗﺮﺁﻥ ﺳﻨﺠﻴﺪ‪ ،‬ﺍﮔﺮ ﻗﺮﺁﻥ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩ ﺻﺤﻴﺢ ﻭ ﺇﻻ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﻣﺎ‬
‫ﺑﻌﻀﻲ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺁﻭﺭﻳﻢ‪:‬‬
‫‪ -1‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺝ ‪ 18‬ﺹ ‪ 78‬ﺍﺯ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‪ ‬ﺍﺯ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪ " :‬إن ﻋﻠﯽ ﮐﻞ ﺣﻖ ﺣﻘﻴﻘﻪ و ﻋﻠﯽ ﮐﻞ ﺻﻮاب ﻧﻮرا‪ ،‬ﻓﻤﺎ واﻓﻖ‬
‫ﮐﺘﺎب اﷲ ﻓﺨﺬوﻩ و ﻣﺎ ﺧﺎﻟﻒ ﮐﺘﺎب اﷲ ﻓﺪﻋﻮﻩ"‪ ،‬ﻳﻌﻨﻲ‪» :‬ﻣﺤﻘﻘﺎ ﺑﺮﺍﻱ ﻫﺮ ﺣﻘﻴﻘﺘﻲ ﻭ ﺑﺮﺍﻱ‬
‫ﻫﺮ ﺻﻮﺍﺑﻲ ﻧﻮﺭﻱ ﺍﺳﺖ ﭘﺲ ﺁﻧﭽﻪ ﻣﻮﺍﻓﻖ ﻛﺘﺎﺏ ﺧﺪﺍ ﺷﺪ ﺑﮕﻴﺮﻳﺪ ﻭ ﺁﻧﭽﻪ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ‬
 ‫‪115‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﺨﺎﻟﻒ ﺷﺪ ﻭﺍﮔﺬﺍﺭﻳﺪ« ﻭ ﺑﺮﻗﻲ ﺩﺭ ﻣﺤﺎﺳﻦ ﻭ ﺻﺪﻭﻕ ﺩﺭ ﺍﻣﺎﻟﻲ ﻫﻤﻴﻦ ﺭﻭﺍﻳﺖ ﺭﺍ ﻧﻘﻞ‬

‫ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -2‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺩﺭ ﻫﻤﺎﻥ ﺻﻔﺤﻪ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬
‫"إذا ورد ﻋﻠﻴﮑﻢ ﺣﺪﻳﺚ ﻓﻮﺟﺪﺗﻢ ﻟﻪ ﺷﺎﻫﺪا ﻣﻦ ﮐﺘﺎب اﷲ أو ﻣﻦ ﻗﻮل رﺳﻮل اﷲ وإﻻ ﻓﺎﻟﺬی‬
‫ﺟﺎءﮐﻢ ﺑﻪ أوﻟﯽ ﺑﻪ" ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﮔﺎﻩ ﺣﺪﻳﺜﻲ ﺑﺮ ﺷﻤﺎ ﻭﺍﺭﺩ ﺷﺪ ﭘﺲ ﺷﺎﻫﺪﻱ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ‬
‫ﻳﺎ ﺍﺯ ﻗﻮﻝ ﺭﺳﻮﻝص ﺑﺮ ﺁﻥ ﻳﺎﻓﺘﻴﺪ ﺑﭙﺬﻳﺮﻳﺪ ﻭ ﺇﻻ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻥ ﺣﺪﻳﺚ ﺭﺍ ﺁﻭﺭﺩﻩ‬
‫ﺧﻮﺩﺵ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ ﺑﻪ ﺁﻥ ﺣﺪﻳﺚ‪.‬‬
‫‪ -3‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺩﺭ ﻫﻤﺎﻥ ﺻﻔﺤﻪ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﻣﺎ ﻟﻢ ﻳﻮاﻓﻖ ﻣﻦ اﻟﺤﺪﻳﺚ اﻟﻘﺮآن ﻓﻬﻮ زﺧﺮف ﻳﻌﻨﻲ‪ :‬ﺁﻥ ﺣﺪﻳﺜﻲ ﻛﻪ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﻧﺒﺎﺷﺪ‬
‫ﻣﺰﺧﺮﻓﺴﺖ‪.‬‬
‫‪ -4‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺹ ‪ 79‬ﺟﻠﺪ ‪ 18‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻣﻲ ﻓﺮﻣﻮﺩ‪:‬‬
‫"ﮐﻞ ﺷﯽء ﻣﺮدود إﻟﯽ اﻟﮑﺘﺎب واﻟﺴﻨﻪ وﮐﻞ ﺣﺪﻳﺚ ﻻﻳﻮاﻓﻖ ﮐﺘﺎب اﷲ ﻓﻬﻮ زﺧﺮف"‪ ،‬ﻳﻌﻨﻲ‬
‫ﻫﺮ ﭼﻴﺰﻱ ﺑﺎﻳﺪ ﺑﻪ ﻛﺘﺎﺏ ﻭ ﺳﻨﺖ ﺑﺮﮔﺮﺩﺍﻧﻴﺪﻩ ﺷﻮﺩ ﻭ ﻫﺮ ﺣﺪﻳﺜﻲ ﻛﻪ ﻣﻮﺍﻓﻖ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﻧﺒﺎﺷﺪ ﻣﺰﺧﺮﻓﺴﺖ‪.‬‬
‫‪ -5‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﻫﻤﺎﻥ ﺟﻠﺪ ﺹ ‪ 79‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﻫﻤﺎﻥ ﺍﻣﺎﻡ‪ ‬ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪ " :‬ﺧﻄﺐ اﻟﻨﺒﯽ ﺑﻤﻨﯽ‪ :‬ﻓﻘﺎل‪ :‬أﻳﻬﺎ اﻟﻨﺎس ﻣﺎ ﺟﺎءﮐﻢ ﻋﻨﯽ ﻳﻮاﻓﻖ ﮐﺘﺎب اﷲ ﻓﺄﻧﺎ ﻗﻠﺘﻪ و‬
‫ﻣﺎﺟﺎءﮐﻢ ﻳﺨﺎﻟﻒ ﮐﺘﺎب اﷲ ﻓﻠﻢ أﻗﻠﻪ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭ ﻣﻨﻲ ﺧﻄﺒﻪ ﺧﻮﺍﻧﺪ ﻭ‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺍﻱ ﻣﺮﺩﻡ ﺁﻧﭽﻪ ﺍﺯ ﻗﻮﻝ ﻣﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻣﺪ ﻛﻪ ﻣﻮﺍﻓﻖ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺎﺷﺪ ﭘﺲ ﻣﻦ ﺁﻥ‬
‫ﺭﺍ ﮔﻔﺘﻪﺍﻡ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻗﻮﻝ ﻣﻦ ﺁﻣﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﻛﻪ ﻣﺨﺎﻟﻒ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻮﺩ ﻣﻦ ﻧﮕﻔﺘﻪﺍﻡ‪.‬‬
‫‪ -6‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 79‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﻫﻤﺎﻥ ﺍﻣﺎﻡ‪ ‬ﻛﻪ‬
‫ﻣﻲﻓﺮﻣﻮﺩ‪" :‬ﻣﻦ ﺧﺎﻟﻒ ﮐﺘﺎب اﷲ و ﺳﻨﻪ ﻧﺒﻴﻪ ﻓﻘﺪ ﮐﻔﺮ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﻛﺲ ﻣﺨﺎﻟﻒ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﻭ ﺳﻨﺖ ﭘﻴﻤﺒﺮص ﺑﮕﻮﻳﺪ ﻛﺎﻓﺮ ﺍﺳﺖ‪.‬‬
‫‪ -7‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺟﻠﺪ ‪ 18‬ﺹ‪ 80‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‪ ‬ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪" :‬إذا ﺟﺎءﮐﻢ ﻋﻨﺎ ﺣﺪﻳﺚ ﻓﻮﺟﺪﺗﻢ ﻋﻠﻴﻪ ﺷﺎﻫﺪا أو ﺷﺎﻫﺪﻳﻦ ﻣﻦ ﮐﺘﺎب اﷲ ﻓﺨﺬوا ﺑﻪ وإﻻ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪116‬‬

‫ﻓﻘﻔﻮا ﻋﻨﺪﻩ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﮔﺎﻩ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﺯ ﻗﻮﻝ ﻣﺎ ﺣﺪﻳﺜﻲ ﺁﻣﺪ ﻛﻪ ﻳﻚ ﺷﺎﻫﺪ ﻭ ﻳﺎ ﺩﻭ ﺷﺎﻫﺪ‬
‫ﺍﺯ ﻛﻼﻡ ﺧﺪﺍ ﺑﺮﺍﻱ ﺁﻥ ﻳﺎﻓﺘﻴﺪ ﺁﻧﺮﺍ ﺑﮕﻴﺮﻳﺪ ﻭ ﺇﻻ ﺗﻮﻗّﻒ ﻛﻨﻴﺪ‪.‬‬
‫‪ -8‬ﻛﺎﻓﻲ ﻭ ﻭﺳﺎﺋﻞ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 80‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﻣﻮﺳﻲ ﺑﻦ ﺟﻌﻔﺮ‪ ‬ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪" :‬أﻋﺮﺿﻮﻫﻤﺎ ﻋﻠﯽ ﮐﺘﺎب اﷲ ﻋﺰوﺟﻞ ﻓﻤﺎ واﻓﻖ ﮐﺘﺎب اﷲ ﻋﺰوﺟﻞ ﻓﺨﺬوﻩ وﻣﺎ ﺧﺎﻟﻒ‬
‫ﮐﺘﺎب اﷲ ﻓﺮدوﻩ"‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺩﻭ ﺧﺒﺮ ﻣﺨﺎﻟﻒ ﻭ ﻣﻌﺎﺭﺽ ﺭﺍ ﺑﺮ ﻛﺘﺎﺏ ﺧﺪﺍ ﻋﺮﺿﻪ ﺑﺪﺍﺭﻳﺪ‪،‬‬
‫ﺁﻧﭽﻪ ﻣﻮﺍﻓﻖ ﻛﺘﺎﺏ ﺧﺪﺍﻱ ﻋﺰﻭﺟﻞ ﺑﻮﺩ ﺑﮕﻴﺮﻳﺪ ﻭ ﺁﻧﭽﻪ ﻣﺨﺎﻟﻒ ﻛﺘﺎﺏ ﺧﺪﺍﻱ ﻋﺰﻭﺟﻞ ﺑﻮﺩ‬
‫ﺭﺩ ﻛﻨﻴﺪ‪.‬‬
‫‪ -۹‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 72‬ﻛﻪ ﺍﻣﺎﻡ ﺭﺿﺎ‪ ‬ﻓﺮﻣﻮﺩ‪ " :‬ﻓﻤﺎ‬
‫ورد ﻋﻠﻴﮑﻢ ﻣﻦ ﺧﺒﺮﻳﻦ ﻣﺨﺎﻟﻔﻴﻦ ﻓﺄﻋﺮﺿﻮﻫﻤﺎ ﻋﻠﯽ ﮐﺘﺎب اﷲ ﻓﻤﺎ ﮐﺎن ﻓﯽ ﮐﺘﺎب اﷲ ﻣﻮﺟﻮدا‬
‫ﺣﻼﻻ أو ﺣﺮاﻣﺎ ﻓﺎﺗﺒﻌﻮا ﻣﺎ واﻓﻖ اﻟﮑﺘﺎب وﻣﺎ ﻟﻢ ﻳﮑﻦ ﻓﯽ اﻟﮑﺘﺎب ﻓﺄﻋﺮﺿﻮﻩ ﻋﻠﯽ ﺳﻨﻦ رﺳﻮل‬
‫اﷲ‪ ،"‬ﻳﻌﻨﻲ‪ :‬ﺁﻧﭽﻪ ﺑﺮ ﺷﻤﺎ ﻭﺍﺭﺩ ﺷﺪ ﺍﺯ ﺩﻭ ﺧﺒﺮ ﻣﺨﺘﻠﻒ‪ ،‬ﻋﺮﺿﻪ ﺑﺪﺍﺭﻳﺪ ﺑﺮ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﭘﺲ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻮﺩ ﭼﻪ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ ﺁﻧﭽﻪ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﻣﻮﺍﻓﻖ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻬﻲ ﻧﺒﻮﺩ ﻋﺮﺿﻪ ﺩﺍﺭﻳﺪ ﺑﺮ ﺳﻨﺘﻬﺎﻱ ﺭﺳﻮﻝ ﺧﺪﺍص‪.‬‬
‫‪ -۱۰‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 84‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻋﻦ ﺍﻟﺼﺎﺩﻕ‪" :‬إذا ورد‬
‫ﻋﻠﻴﮑﻢ ﺣﺪﻳﺜﺎن ﻣﺨﺘﻠﻔﺎن ﻓﺄﻋﺮﺿﻮﻫﻤﺎ ﻋﻠﯽ ﮐﺘﺎب اﷲ ﻓﻤﺎ واﻓﻖ ﮐﺘﺎب اﷲ ﻓﺨﺬوﻩ و ﻣﺎ‬
‫ﺧﺎﻟﻒ ﮐﺘﺎب اﷲ ﻓﺮدوﻩ"‪.‬‬
‫‪ -۱۱‬ﻭﺳﺎﺋﻞ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 86‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪" :‬ﻓﻤﺎ واﻓﻖ‬
‫ﮐﺘﺎب اﷲ ﻓﺨﺬوﻩ"‪.‬‬
‫‪ -12‬ﺷﻴﺦ ﻃﻮﺳﻲ ﺩﺭ ﺍﻣﺎﻟﻲ ﻭ ﻭﺳﺎﺋﻞ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 86‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺎﻡ ﻣﺤﻤﺪ‬
‫ﺑﺎﻗﺮ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪" :‬أﻧﻈﺮوا أﻣﺮﻧﺎ و ﻣﺎ ﺟﺎءﮐﻢ ﻋﻨﺎ ﻓﺈن وﺟﺪﺗﻤﻮﻩ ﻟﻠﻘﺮآن ﻣﻮاﻓﻘﺎ ﻓﺨﺬوﻩ و‬
‫إن ﻟﻢ ﺗﺠﺪوﻩ ﻣﻮاﻓﻘﺎ ﻓﺮدوﻩ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﻪ ﺍﻣﺮ ﻣﺎ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻣﺎ ﺑﻪ ﺷﻤﺎ ﺭﺳﻴﺪ ﻧﻈﺮ ﻛﻨﻴﺪ ﺍﮔﺮ‬
‫ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻴﺪ ﺑﮕﻴﺮﻳﺪ ﻭ ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﻧﻴﺎﻓﺘﻴﺪ ﺁﻧﺮﺍ ﺭ‪‬ﺩ ﻛﻨﻴﺪ‪.‬‬
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‫‪ -13‬ﺩﺭ ﻣﻘﺪﻣﻪ ﻫﻔﺘﻢ ﻛﺘﺎﺏ ﺗﻔﺴﻴﺮ ﺻﺎﻓﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‪ ‬ﻛﻪ ﺑﻪ‬
‫ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﻓﺮﻣﻮﺩ‪" :‬إذا ﺣﺪﺛﺘﮑﻢ ﺑﺸﯽء ﻓﺎﺳﺌﻠﻮﻧﯽ أﻳﻦ ﻫﻮ ﻣﻦ ﮐﺘﺎب اﷲ"‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﮔﺎﻩ‬
‫ﻣﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺣﺪﻳﺜﻲ ﮔﻔﺘﻢ ﺍﺯ ﻣﻦ ﺳﺌﻮﺍﻝ ﻛﻨﻴﺪ ﺍﻳﻦ ﺣﺪﻳﺚ ﻛﺠﺎﻱ ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﺳﺖ‪.‬‬
‫‪ -14‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻋﻴﺎﺷﻲ ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮﺩ ﻭ ﻛﺘﺎﺏ ﻭﺳﺎﺋﻞ ﺟﻠﺪ ‪ 18‬ﺹ ‪ 89‬ﻛﻪ ﺍﻣﺎﻡ‬
‫ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻧﺪ‪" :‬ﻻ ﺗﺼﺪق ﻋﻠﻴﻨﺎ إﻻ ﻣﺎ واﻓﻖ ﮐﺘﺎب اﷲ و ﺳﻨﻪ ﻧﺒﻴﻪ"‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﺑﺮ ﻣﺎ ﺗﺼﺪﻳﻖ ﻣﻜﻦ ﻣﮕﺮ ﺁﻧﭽﻪ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝ ﺍﻭ ﻣﻮﺍﻓﻖ ﺑﺎﺷﺪ‪.‬‬
‫‪ -15‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺟﻠﺪ ﺍﻭﻝ ﺑﺤﺎﺭ ﻭ ﺟﻠﺪ ﺩﻭﻡ ﺍﺣﺘﺠﺎﺝ ﻃﺒﺮﺳﻲ ﺹ ‪ 251‬ﻛﻪ ﺍﻣﺎﻡ ﻋﻠﻲ‬
‫ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻌﺴﻜﺮﻱ‪ ‬ﺩﺭ ﺭﺳﺎﻟﻪ ﺧﻮﺩ ﺑﻪ ﺍﻫﻞ ﺍﻫﻮﺍﺯ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻧﺪ‪ " :‬اﺟﺘﻤﻌﺖ اﻷﻣﺔ‬
‫ﻗﺎﻃﺒﻪ ﻻ اﺧﺘﻼف ﺑﻴﻨﻬﻢ ﻓﯽ ذﻟﮏ ان اﻟﻘﺮآن ﺣﻖ ﻻرﻳﺐ ﻓﻴﻪ ﻋﻨﺪ ﺟﻤﻴﻊ ﻓﺮﻗﻬﺎ ﻓﻬﻢ ﻓﯽ ﺣﺎﻟﺔ‬
‫اﻹﺟﺘﻤﺎع ﻋﻠﻴﻪ ﻣﺼﻴﺒﻮن و ﻋﻠﯽ ﺗﺼﺪﻳﻖ ﻣﺎ أﻧﺰل اﷲ ﻣﻬﺘﺪون‪ ،‬و ﻟﻘﻮل اﻟﻨﺒﯽص‪ :‬ﻻ ﺗﺠﺘﻤﻊ‬
‫أﻣﺘﯽ ﻋﻠﯽ ﺿﻼﻟﺔ ﻓﺎﺧﺒﺮ ان ﻣﺎ اﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ اﻷﻣﺔ وﻟﻢ ﻳﺨﺎﻟﻒ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ﻫﻮ اﻟﺤﻖ‪،‬‬
‫ﻓﻬﺬا ﻣﻌﻨﯽ اﻟﺤﺪﻳﺚ ﻻ ﻣﺎ ﺗﺄوﻟﻪ اﻟﺠﺎﻫﻠﻮن وﻻ ﻣﺎﻗﺎﻟﻪ اﻟﻤﻌﺎﻧﺪون ﻣﻦ إﺑﻄﺎل ﺣﮑﻢ اﻟﮑﺘﺎب و‬
‫اﺗﺒﺎع ﺣﮑﻢ اﻷﺣﺎدﻳﺚ اﻟﻤﺰورة و اﻟﺮوﻳﺎت اﻟﻤﺰﺧﺮﻓﺔ‪ ،‬ﻓﺈذا ﺷﻬﺪ اﻟﮑﺘﺎب ﺑﺘﺼﺪﻳﻖ ﺧﺒﺮ و‬
‫ﺗﺤﻘﻴﻘﻪ ﻓﺄﻧﮑﺮت ﻃﺎﺋﻔﺔ ﻣﻦ اﻷﻣﺔ و ﻋﺎرﺿﺘﻪ ﺑﺤﺪﻳﺚ ﻣﻦ ﻫﺬﻩ اﻷﺣﺎدﻳﺚ اﻟﻤﺰورة ﻓﺼﺎرت‬
‫ﺑﺈﻧﮑﺎرﻫﺎ و دﻓﻌﻬﺎ اﻟﮑﺘﺎب ﮐﻔﺎرا ﺿﻼﻻ"‪ .‬ﻳﻌﻨﻲ‪» :‬ﺗﻤﺎﻡ ﺍﻣﺖ ﺑﺪﻭﻥ ﺍﺧﺘﻼﻑ ﺩﺭ ﺍﻳﻦ ﻣﻄﻠﺐ‬
‫ﺍﺟﻤﺎﻉ ﺩﺍﺭﻧﺪ ﻛﻪ ﻗﺮﺁﻥ ﺑﺪﻭﻥ ﺷﻚ ﻧﺰﺩ ﺗﻤﺎﻡ ﻓﺮﻕ ﺍﺳﻼﻣﻲ ﺣﻖ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﻳﺸﺎﻥ ﺩﺭ‬
‫ﺣﺎﻟﺖ ﺍﺟﺘﻤﺎﻉ ﺑﺮ ﻗﺮﺁﻥ ﺑﺼﻮﺍﺏ ﺭﻓﺘﻪﺍﻧﺪ ﻭ ﺑﻮﺍﺳﻄﺔ ﺗﺼﺪﻳﻖ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺑﻪ‬
‫ﻫﺪﺍﻳﺖ ﺭﺳﻴﺪﻩﺍﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺑﻮﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ ﺍﻣﺖ ﻣﻦ ﺑﺮ ﺿﻼﻟﺖ‬
‫ﺍﺟﺘﻤﺎﻉ ﻧﻤﻲﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﺒﺮ ﺩﺍﺩﻩ ﻛﻪ ﺁﻧﭽﻪ ﺍﻣﺖ ﺍﻭ ﺍﺟﺘﻤﺎﻉ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ ﻭ‬
‫ﺑﻌﻀﻲ ﺑﺎ ﺑﻌﻀﻲ ﻣﺨﺎﻟﻔﺖ ﻧﻜﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﻫﻤﺎﻥ ﺣﻖ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻣﻌﻨﻲ ﺣﺪﻳﺚ ﺍﻳﻦ ﺍﺳﺖ‪،‬‬
‫ﻧﻪ ﺁﻧﭽﻪ ﻧﺎﺩﺍﻧﻬﺎ ﺗﺄﻭﻳﻞ ﻛﺮﺩﻧﺪ ﻭ ﻧﻪ ﺁﻧﭽﻪ ﺩﺷﻤﻨﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﺍﺑﻄﺎﻝ ﺣﻜﻢ ﻛﺘﺎﺏ ﻭ ﭘﻴﺮﻭﻱ‬
‫ﺍﺣﺎﺩﻳﺚ ﺗﺰﻭﻳﺮ ﺷﺪﻩ ﻭ ﺭﻭﺍﻳﺎﺕ ﻣﺰﺧﺮﻓﻪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﻛﺘﺎﺏ ﺧﺪﺍ ﮔﻮﺍﻫﻲ ﺩﻫﺪ ﻭ ﺧﺒﺮﻱ ﺭﺍ‬
‫ﺗﺼﺪﻳﻖ ﻧﻤﺎﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﺤﻘﻖ ﺷﻤﺮﺩ‪ ،‬ﺳﭙﺲ ﻃﺎﺋﻔﻪﺍﻱ ﺍﺯ ﺍﻣﺖ ﺁﻥ ﺭﺍ ﺍﻧﻜﺎﺭﻛﻨﻨﺪ ﻭ ﺑﺤﺪﻳﺜﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪118‬‬

‫ﺍﺯ ﺍﻳﻦ ﻣﺠﻌﻮﻻﺕ ﻣﻌﺎﺭﺽ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻧﻜﺎﺭ ﺧﺒﺮ ﻣﻮﺍﻓﻖ ﻛﺘﺎﺏ ﻭ ﺗﺮﻙ‬
‫ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﺯ ﮔﻤﺮﺍﻫﺎﻥ ﻭ ﻛﺎﻓﺮﺍﻥ ﮔﺸﺘﻪﺍﻧﺪ«‪.‬‬
‫ﻭ ﺻﺪﻫﺎ ﺧﺒﺮ ﺩﻳﮕﺮ ﺑﻪ ﻫﻤﻴﻦ ﻣﻀﺎﻣﻴﻦ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﻧﮕﻨﺠﺪ‪ .‬ﭘﺲ ﺑﻨﺎ ﺑﺮ »ﺍﻳﻦ‬
‫ﺍﺧﺒﺎﺭ« ﻗﺮﺁﻥ ﻣﻴﺰﺍﻥ ﺻﺤﺖ ﻭ ﺑﻄﻼﻥ ﺭﻭﺍﻳﺎﺕ ﺍﺳﻼﻣﻲ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﻫﺮ ﺣﺪﻳﺜﻲ ﺭﺍ ﺑﺎ ﻗﺮﺁﻥ‬
‫ﺳﻨﺠﻴﺪ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻛﺎﺭ ﺑﻌﻜﺲ ﺷﺪﻩ‪ ،‬ﻳﻌﻨﻲ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺧﺒﺮ ﻣﻲﺳﻨﺠﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺑﺎﻳﺪ ﺑﺒﻴﻨﻴﻢ ﺣﺪﻳﺚ ﭼﻪ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﺍﮔﺮ ﺁﻳﻪﺍﻱ ﻣﻮﺍﻓﻖ ﺣﺪﻳﺚ ﻧﺸﺪ ﺁﻥ ﺁﻳﻪ ﺭﺍ ﻧﻤﻲﭘﺬﻳﺮﻧﺪ ﻭ‬
‫ﻳﺎ ﻗﺮﺁﻥ ﺭﺍ ﺗﺄﻭﻳﻞ ﻭ ﺑﺰﻭﺭ ﺣﻤﻞ ﺑﻪ ﺁﻥ ﺧﺒﺮ ﻣﻲﻛﻨﻨﺪ ﻭ ﻳﺎ ﭼﻴﺰﻱ ﺩﺭ ﺁﻳﻪ ﺗﻘﺪﻳﺮ ﻣﻲﮔﻴﺮﻧﺪ ﺗﺎ‬
‫ﻣﻮﺍﻓﻖ ﺧﺒﺮ ﺷﻮﺩ ﻭ ﺁﻳﻪﺍﻱ ﻛﻪ ﻣﻮﺍﻓﻖ ﺧﺒﺮ ﻣﺠﻌﻮﻝ ﺍﺯ ﺍﻣﺎﻣﻲ ﻧﺒﺎﺷﺪ ﺁﻥ ﺭﺍ ﺗﺮﻙ ﻣﻲﻛﻨﻨﺪ ﻭ‬
‫ﻟﺬﺍ ﻫﺮﻛﺲ ﻃﺒﻖ ﺍﺣﺎﺩﻳﺚ ﻣﺠﻌﻮﻟﻪ ﻋﻘﻴﺪﻩ ﻭ ﻣﺬﻫﺒﻲ ﺿﺪ ﻗﺮﺁﻥ ﺍﺧﺘﺮﺍﻉ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺁﻳﺎﺗﻲ ﻛﻪ‬
‫ﺿﺪ ﻋﻘﺎﺋﺪ ﺍﻭ ﺍﺳﺖ ﺗﺄﻭﻳﻞ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺭﺍﺳﺘﻲ ﻋﺪﺍﻭﺗﻲ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﺑﺎ ﻗﺮﺁﻥ ﺩﺍﺭﻧﺪ‬
‫ﻫﻴﭻ ﻣﻠﺘﻲ ﺑﺎ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ‪ .‬ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺍﺳﻼﻡ ﺭﺍ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻭ‬
‫ﻣﻮﻫﻮﻣﺎﺕ ﻧﺠﺎﺕ ﺩﻫﻴﻢ ﻭ ﺁﻟﻮﺩﮔﻴﻬﺎﻱ ﺍﺳﻼﻡ ﺭﺍ ﺍﺯ ﺭﺥ ﺁﻥ ﺑﺸﻮﺋﻴﻢ ﻭ ﺣﻘﺎﺋﻖ ﺁﻥ ﺭﺍ ﺍﺯ‬
‫ﺧﺮﺍﻓﺎﺕ ﺩﺷﻤﻨﺎﻥ ﺁﻥ ﺟﺪﺍ ﺳﺎﺯﻳﻢ ﺑﺎﻳﺪ ﭘﻴﻜﺎﺭ ﺷﺪﻳﺪﻱ ﻧﻤﻮﺩﻩ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﻘﺮﺁﻥ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ‬
‫ﻭ ﺑﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﻳﻦ ﺍﻭ ﺭﺍ ﺗﺼﻔﻴﻪ ﻧﻤﺎﺋﻴﻢ ﻭ ﺁﺏ ﺯﻻﻝ ﺻﺎﻑ ﺩﻳﻦ ﺭﺍ ﺑﺎ ﺩﺳﺘﮕﺎﻩ ﺗﺼﻔﻴﻪ‬
‫ﻗﺮﺁﻥ ﺍﺳﺘﺨﺮﺍﺝ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺗﺸﻨﮕﺎﻥ ﺑﺮﺳﺎﻧﻴﻢ‪ .‬ﺗﺎ ﺗﻴﺮﻩﮔﻲ ﺍﺯ ﭼﻬﺮﺓ ﺣﻖ ﺯﺍﺋﻞ ﻧﺸﻮﺩ ﺑﺮ‬
‫ﺑﺎﻃﻠﻬﺎ ﻏﺎﻟﺐ ﻧﮕﺮﺩﺩ ﭼﻮﻥ ﺣﻖ ﺗﻴﺮﻩ ﻭ ﺗﺎﺭ ﺍﺳﺖ ﺑﺎﻃﻠﻬﺎ ﺭﺍ ﮔﺮﻣﻲ ﺑﺎﺯﺍﺭ ﺍﺳﺖ‪ ،‬ﺟﻮﺍﻧﺎﻥ ﻣﺎ‬
‫ﻛﻪ ﺑﻪ ﺍﺳﻼﻡ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺭﻧﺪ ﺣﻖ ﺩﺍﺭﻧﺪ ﺯﻳﺮﺍ ﺍﺳﻼﻡ ﺣﻘﻴﻘﻲ ﺭﺍ ﻧﺪﻳﺪﻩﺍﻧﺪ‪ ،‬ﻫﺮ ﻛﺲ ﺣﻘﺎﺋﻖ ﺭﺍ‬
‫ﺧﺮﻳﺪﺍﺭ ﺍﺳﺖ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﺩﻳﻨﻲ ﺑﻴﺰﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻛﺜﺮ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻭ ﻣﺮﺍﺟﻊ ﺩﻳﻨﻲ ﻣﺎ ﻣﺮﻭ‪‬ﺝ ﻭ‬
‫ﻧﺎﺷﺮ ﺧﺮﺍﻓﺎﺕ ﻭ ﻣﻮﻫﻮﻣﺎﺗﻨﺪ ﻭ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺍﺳﻼﻡ ﺑﻲﺧﺒﺮ ﻭ ﺑﻪ ﺑﺎﻓﺘﻪﻫﺎﻱ ﺧﻴﺎﻟﻲ‬
‫ﻣﻐﺮﻭﺭﻧﺪ‪ ،‬ﻭ ﻋﺠﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﺧﻮﺩ ﺭﺍ ﻣﺒﻠّﻎ ﺁﻥ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺩﺭ‬
‫ﺣﻮﺯﻩﻫﺎﻱ ﻋﻠﻤﻴ‪‬ﻪ ﻗﺮﺁﻥ ﺗﺪﺭﻳﺲ ﻧﻤﻲﺷﻮﺩ ﻭ ﺗﺪ‪‬ﺑﺮ ﺩﺭ ﺁﻥ ﺭﺳﻤﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺳﺎﻟﻬﺎ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﺯ ﺑﺮﻧﺎﻣﺔ ﺗﺤﺼﻴﻠﻲ ﺣﺬﻑ ﺷﺪﻩ ﻭ ﺑﻠﻜﻪ ﺍﻓﻜﺎﺭ ﺿﺪ‪ ‬ﻗﺮﺁﻥ ﺑﻄﻼّﺏ ﺗﺰﺭﻳﻖ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ‬
‫ﺑﺪﺗﺮﻳﻦ ﺩﺷﻤﻦ ﻗﺮﺁﻥ ﻣﻘﺪ‪‬ﺳﻴﻦ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﺩﺭ ﻣﻬﺠﻮﺭ ﺷﺪﻥ ﻗﺮﺁﻥ ﻣﺎ ﺭﺍ ﺍﺷﻌﺎﺭﻱ ﺍﺳﺖ‪:‬‬
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‫ﻛـــﻪ ﺍﺯ ﺁﻳـــﺎﺕ ﺁﻥ ﮔﻴﺮﻳـــﺪ ﺍﻳﻤـــﺎﻥ‬
‫ﻛــﻪ ﺍﺯ ﻫﺠــﺮﺍﻥ ﮔــﻞ ﺷــﺪ ﺣﺎﻟﺘــﺎﻥ ﺯﺍﺭ‬
‫ﺯ ﺁﻳـــﺎﺗﺶ ﺷـــﻤﺎ ﻫﺸـــﻴﺎﺭ ﮔﺸـــﺘﻴﺪ‬
‫ﺃﺳﻒ ﺑﺎﺷـﺪ ﻛـﻪ ﻣﻠّـﺖ ﺯﺍﻥ ﺟـﺪﺍ ﺷـﺪ‬
‫ﻣﺮﺍ ﮔﻠﺰﺍﺭ ﺩﻳﻦ ﺧﻮﻧﻴﻦ ﺟﮕﺮ ﻛﺮﺩ‬
‫ﺑﻴﺎﻭﺭﺩﻧــﺪ ﻫــﺮ ﻛﻔــﺮﻱ ﺑــﻪ ﺭﺍﺣــﺖ‬
‫ﻛ ـﻪ ﻫــﺮ ﺳــﺪﻱ ﺷــﺪﻩ ﻧــﺎﻧﻲ ﻭ ﺩﻛّــﺎﻥ‬
‫ﻛــﻪ ﺑــﻲ ﺩﻳــﻦ ﻧــﺎﻡ ﺩﻳــﻦ ﺍﺑــﺰﺍﺭ ﻛــﺮﺩﻩ‬
‫ﻳﻜﻲ ﺑﺎ ﻻﻑ ﻋﺮﻓﺎﻥ ﻣﻴﺰﻧﺪ ﺳﻨﮓ‬
‫ﻳﻜـــﻲ ﺍﺧﺒـــﺎﺭﻱ ﺍﺯ ﺑﻬـــﺮ ﻭﺟﻮﻫـــﺎﺕ‬
‫ﻛﻨـــﺪ ﺍﺯ ﺛﻘـــﻞ ﺍﻛﺒـــﺮ ﺧﻠـــﻖ ﺭﺍ ﺩﻭﺭ‬
‫ﺯ ﻗـــﺮﺁﻥ ﺩﻭﺭ ﻭ ﺍﺯ ﺩﺍﻧـــﺶ ﺧﻠّﻮﻧـــﺪ‬
‫ﻳﻜـــﻲ ﺻـــﻮﻓﻲ ﺑﻴـــﺎﻭﺭﺩﻩ ﺧﺮﺍﻓـــﺎﺕ‬
‫ﺷــــﺪﻩ ﺍﺯ ﭼﺎﭘﻠﻮﺳــــﻲ ﺍﻭ ﺛﻨــــﺎﺧﻮﺍﻥ‬
‫ﺷــﺪﻩ ﺩﻳــﻦ ﮔﺮﻳــﻪ ﻭ ﺯﺍﺭ‪‬ﻱ ﻭ ﺍﻓﻐــﺎﻥ‬
‫ﻛــﻪ ﺗــﺎ ﺑﻴﻨــﻲ ﻓــﻼﻥ ﺑﺴــﻴﺎﺭ ﻭ ﺑﻬﻤــﺎﻥ‬
‫ﻧﺒﺎﺷــﺪ ﭼــﺎﺭﻩﺍﻱ ﺟــﺰ ﻓﻬــﻢ ﺁﻳــﺎﺕ‬
‫ﺑﺪﺳـــﺖ ﺁﺭﻳـــﺪ ﺁﻳـــﺎﺗﻲ ﺯ ﺍﺧـــﻼﺹ‬
‫ﺳــﻼﺣﻲ ﺑﻬــﺮ ﺩﻓــﻊ ﺍﻳــﻦ ﺧﺮﺍﻓــﺎﺕ‬
‫ﻧﺒﺎﺷــﺪ ﻣــﺮﺩﻩ ﺭﺍ ﺗﻜﻠﻴــﻒ ﻭ ﻓﺮﻣــﺎﻥ‬
‫ﻛــﻪ ﺗــﺎ ﻛﺎﻣــﻞ ﻛﻨــﺪ ﺭﻓﺘــﺎﺭ ﻭ ﻛــﺮﺩﺍﺭ‬
‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬
‫ﺃﻻ ﺍﻱ ﺑﻠــــــﺒﻼﻥ ﺑــــــﺎﻍ ﻗــــــﺮﺁﻥ‬
‫ﺷــــﻤﺎ ﻃﻮﻃﻴــــﺎﻥ ﺑــــﺎﻍ ﻭ ﮔﻠــــﺰﺍﺭ‬
‫ﺍﮔـــﺮ ﻗـــﺮﺁﻥ ﺷـــﻤﺎ ﺭﺍ ﻧـــﻮﺭ ﺑﺨﺸـــﻴﺪ‬
‫ﺷــﻤﺎ ﺭﺍ ﮔــﺮ ﻛــﻪ ﻗــﺮﺁﻥ ﺭﻫﻨﻤــﺎ ﺷــﺪ‬
‫ﺷـﻤﺎ ﺭﺍ ﻫﺠـﺮ ﮔـﻞ ﮔــﺮ ﻧﻮﺣـﻪﮔـﺮ ﻛــﺮﺩ‬
‫ﭼـــﻮ ﺍﺯ ﻗـــﺮﺁﻥ ﺟـــﺪﺍ ﻛﺮﺩﻧـــﺪ ﻣﻠّـــﺖ‬
‫ﻫـــــﺰﺍﺭﺍﻥ ﺳـــــﺪ ﺭﻩ ﺩﺭ ﺭﺍﻩ ﻗـــــﺮﺁﻥ‬
‫ﻣـــﺮﺍ ﺍﻳـــﻦ ﻏﺼ‪‬ـــﻪ ﻭ ﻏـــﻢ ﺯﺍﺭ ﻛـــﺮﺩﻩ‬
‫ﻫﻤــﻪ ﺩﺍﺭﻧــﺪ ﺑــﺎ ﻗــﺮﺁﻥ ﺣــﻖّ ﺟﻨــﮓ‬
‫ﻳﻜـــﻲ ﺑـــﺎ ﻓﻠﺴـــﻔﻪ ﺑﺎﻓـــﺪ ﺩﺭ ﺁﻳـــﺎﺕ‬
‫ﻳﻜــﻲ ﺑــﺎ ﺭﻭﺿــﻪﻫــﺎﻱ ﺟــﻮﺭ ﻭﺍﺟــﻮﺭ‬
‫ﻫﻤــــﻪ ﮔﻮﻳﻨــــﺪﮔﺎﻥ ﺍﻧــــﺪﺭ ﻏﻠّﻮﻧــــﺪ‬
‫ﻳﻜـــﻲ ﺷـــﻴﺨﻲ ﺷـــﺪﻩ ﺁﻭﺭﺩﻩ ﺁﻓـــﺎﺕ‬
‫ﻳﻜـــﻲ ﻣـــﺪ‪‬ﺍﺡ ﻭ ﺑﺎﻓـــﺪ ﺿـــﺪ‪ ‬ﻗـــﺮﺁﻥ‬
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‫ﺑـــــﺮﺍﻱ ﺣﻴـــــﺪﺭ ﻭ ﺍﻭﻻﺩ ﭘـــــﺎﻛﺶ‬
‫ﺑﻘـــﺮﺁﻥ ﺣﻤﻠـــﻮﺍ ﻟـــﻢ ﻳﺤﻤﻠـــﻮﺍ ﺧـــﻮﺍﻥ‬
‫ﺑـــــﺮﺍﻱ ﺭﺩ‪ ‬ﺃﻭﻫـــــﺎﻡ ﻭ ﺧﺮﺍﻓـــــﺎﺕ‬
‫ﺑــﺮﺍﻱ ﺩﻓــﻊ ﺷــﺮﻙ ﻭ ﺩﻋــﻮﺕ ﻧــﺎﺱ‬
‫ﺑــــﻮﺩ ﻻﺯﻡ ﺷــــﻤﺎ ﺭﺍ ﺣﻔــــﻆ ﺁﻳــــﺎﺕ‬
‫ﺑـــﺮﺍﻱ ﻣـــﺮﺩﻩﻫـــﺎ ﺧﻮﺍﻧﻨـــﺪ ﻗـــﺮﺁﻥ‬
‫ﺑـــﺮﺍﻱ ﺯﻧـــﺪﻩ ﻗـــﺎﻧﻮﻥ ﺍﺳـــﺖ ﻭ ﺍﻧـــﺬﺍﺭ‬
 ‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬
‫ﺑﻪ ﺍﻫﻞ ﺩﻳﻦ ﻧﻪ ﺳـﺮ ﻣﺎﻧـﺪ ﻭﻧـﻪ ﺩﺳـﺘﺎﺭ‬
‫ﻫﻤــﻪ ﺩﺍﺭﻧــﺪ ﺯﺍﻥ ﺍﻋــﺮﺍﺽ ﻭ ﺍﻧﻜــﺎﺭ‬
‫ﻭﻟــﻲ ﻧﺘــﻮﺍﻥ ﺳــﻨﺪ ﺭﺍ ﻛــﺮﺩ ﺍﻇﻬــﺎﺭ‬
‫ﻣﻘّــﺪﺱﻫــﺎﺵ ﺑــﺎ ﻗــﺮﺁﻥ ﺑــﻪ ﭘﻴﻜــﺎﺭ‬
‫ﻭﻟﻲ ﺩﺭ ﺍﻫﻞ ﺩﻳـﻨﺶ ﻧﻴﺴـﺖ ﺟـﺰ ﻛـﻴﻦ‬
‫ﺩﺭ ﺍﻳﻨﺠــﺎ ﻣﻮﺫﻳــﺎﻥ ﻫﺴــﺘﻨﺪ ﺩﻳﻨــﺪﺍﺭ‬
‫ﺯ ﺟـــــﻮﺭ ﻫﻮﭼﻴـــــﺎﻥ ﺍﻫـــــﻞ ﺁﺯﺍﺭ‬
‫ﺑــﻪ ﺷــﺒﻬﻪ ﺣــﻖ ﺑﭙﻮﺷــﺎﻧﻨﺪ ﺯ ﺍﺧﺒــﺎﺭ‬
‫ﺯ ﻗـــﺮﺁﻥ ﺑـــﻲﺧﺒـــﺮ ﻫﺴـــﺘﻨﺪ ﺑـــﺎﺯﺍﺭ‬
‫ﺑﺠـــﺰ ﭼﻨـــﺪﻱ ﺯ ﺍﺑـــﺮﺍﺭ ﻭ ﺯ ﺍﺧﻴـــﺎﺭ‬
‫ﻧﻪ ﻳـﺎﺭﻱ ﻧـﻲ ﻃﺮﻓـﺪﺍﺭﻱ ﻧـﻪ ﻫﻮﺷـﻴﺎﺭ‬
‫ﻣﮕـــﺮ ﺁﻳﻨـــﺪﻩ ﻋـــﺪﻝ ﺁﻳـ ـﺪ ﭘﺪﻳـــﺪﺍﺭ‬
‫ﺑـــﺮﻭ ﺁﻳﻨـــﺪﻩ ﺭﺍ ﻧﺰﺩﻳـــﻚ ﺑﺸـــﻤﺎﺭ‬
‫ﻛــﻪ ﻗــﺮﺁﻥ ﻣــﻲﻛﻨــﺪ ﺍﻓــﺮﺍﺩ ﺑﻴــﺪﺍﺭ‬
‫ﻛــﻪ ﻗــﺮﺁﻥ ﺁﻭﺭﺩ ﺩﺍﻧــﺶ ﺩﮔــﺮ ﺑــﺎﺭ‬
‫ﻛﻪ ﺩﻳﻦ ﺑﺮ ﻣﻔﺖ ﺧـﻮﺍﺭﻱ ﮔﺸـﺘﻪ ﺍﺑـﺰﺍﺭ‬
‫ﻫﻤـــﻪ ﻣﺤـــﺮﻭﻡ ﺍﺯ ﺍﻳـــﻦ ﻧـــﻮﺭ ﺩﺍﺩﺍﺭ‬
‫ﺷــﺪﻩ ﺗﻌﻄﻴــﻞ ﺍﻳــﻦ ﮔــﻨﺞ ﮔﻬﺮﺑــﺎﺭ‬
‫ﺷـــﺪﻩ ﺑﺮﻧﺎﻣـــﻪﻫـــﺎ ﺧـــﺎﻟﻲ ﺯ ﺍﻧـــﻮﺍﺭ‬
‫ﻫــﺪﻱ ﻟﻠﻨــﺎﺱ ﻧــﻲ ﺑﺎﺷــﺪ ﺳــﺮ ﻭ ﻛــﺎﺭ‬
‫ﻛﺘﺎﺑـــﺖ ﺭﺍ ﻳﻜـــﻲ ﺑﺎﺷـــﺪ ﺯ ﺍﻧﺼـــﺎﺭ‬
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‫ﺍﺯ ﺍﻳــﻦ ﺑــﺎﺯﻱ ﻛــﻪ ﺑــﺎ ﻗــﺮﺁﻥ ﻧﻤﻮﺩﻧــﺪ‬
‫ﺍﮔـــﺮ ﺧـــﻮﺍﻧﻲ ﻳﻜـــﻲ ﺁﻳـــﺎﺕ ﺗﻮﺣﻴـــﺪ‬
‫ﺑـــﻮﺩ ﻗـــﺮﺁﻥ ﺳـــﻨﺪ ﺩﺭ ﺩﻳـــﻦ ﺍﺳـــﻼﻡ‬
‫ﺩﺭﻳــﻦ ﺷــﻬﺮﻱ ﻛــﻪ ﻣــﺎ ﻫﺴــﺘﻴﻢ ﺳــﺎﻛﻦ‬
‫ﺍﮔﺮﭼـــﻪ ﺍﻛﺜـــﺮﺵ ﺑﺎﺷـــﻨﺪ ﺑـــﻲﺩﻳـــﻦ‬
‫ﺍﮔﺮ ﺍﻣﻦ ﻭ ﺍﻣـﺎﻥ ﻫـﺮ ﺟـﺎ ﺯ ﺩﻳـﻦ ﺍﺳـﺖ‬
‫ﺷــﺪﻩ ﻗــﺮﺁﻥ ﻫﻤــﻲ ﻣﻬﺠــﻮﺭ ﻭ ﻣﺘــﺮﻭﻙ‬
‫ﻫﻤـــــﻪ ﻏﺎﻓـــــﻞ ﺯ ﺁﻳـــ ـﺎﺕ ﺍﻟﻬـــــﻲ‬
‫ﺷـــﺪﻩ ﺩﻳـــﻦ ﺯﺍﺭﻱ ﻭ ﺍﻓﻐـــﺎﻥ ﻭ ﻧﺪﺑـــﻪ‬
‫ﺍﻧﻴﺴــﻲ ﺯ ﺍﻫــﻞ ﻗــﺮﺁﻥ ﻧﻴﺴــﺖ ﺍﻳﻨﺠــﺎ‬
‫ﺑـــــﺮﺍﻱ ﻧﺸـــــﺮ ﺁﻳـــــﺎﺕ ﺍﻟﻬـــــﻲ‬
‫ﻧﺪﻳـــﺪﻡ ﺳــــﺎﻋﺘﻲ ﺃﻣـــﻦ ﻭ ﻋــــﺪﺍﻟﺖ‬
‫ﺑﺸﺎﺭﺕ ﺑﺮ ﺗﻮ ﭘﺲ ﺧـﻮﺵ ﺑـﺎﺵ ﺍﻱ ﺩﻝ‬
‫ﺑـــﻪ ﺍﻳـــﻦ ﺯﻭﺩﻱ ﺷـــﻮﺩ ﺑﻴـــﺪﺍﺭ ﻣﻠّـــﺖ‬
‫ﻣﺸــــﻮ ﺑــــﻲﺗــــﺎﺏ ﺍﺯ ﺁﺯﺍﺭ ﺟﻬــــﺎﻝ‬
‫ﺑﺴــــﻮﺯﺩ ﺩﻝ ﻧــــﻪ ﺑﺘــــﻮﺍﻧﻢ ﻣــــﺪﺍﻭﻱ‬
‫ﺑــﺎ ﺭﺷــﺎﺩﺵ ﺗــﺪ‪‬ﺑﺮ ﻧﻴﺴــﺖ ﻛــﺲ ﺭﺍ‬
‫ﻧﺪﺍﻧـــﺪ ﻛـــﺲ ﺩﻳﮕـــﺮ ﺁﻳـــﺎﺕ ﺗﻨﺰﻳـــﻞ‬
‫ﺗﻤـــﺎﻡ ﺣـــﻮﺯﻩﻫـــﺎ ﺧـــﺎﻟﻲ ﺯ ﺁﻳـــﺎﺕ‬
‫ﻧﺒﺎﺷــــﺪ ﺩﺭ ﻣــــﺪﺍﺭﺱ ﺩﺭﺱ ﺁﻳــــﺎﺕ‬
‫ﺧـــﺪﺍ ﺍﻳـــﻦ ﺑﻨـــﺪﻩ ﺭﺍ ﺗﺄﻳﻴـــﺪ ﻛـــﻦ ﺗـــﺎ‬
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‫‪ -22‬ﺩﺭ ﺗﺮﺟﻤﺔ ﻗﺮﺁﻥ ﻧﺒﺎﻳﺪ ﺧﻴﺎﻧﺖ ﻛﺮﺩ‬

‫ﺗﺮﺟﻤﻪﻧﻮﻳﺲ ﺑﺮ ﻗﺮﺁﻥ ﺑﺎﻳﺪ ﻃﺒﻖ ﻟﻐﺖ ﻋﺮﺏ ﺗﺮﺟﻤﺔ ﻫﺮ ﻟﻔﻈﻲ ﺭﺍ ﺑﺪﻭﻥ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﺑﻨﻮﻳﺴﺪ‬
‫ﻭ ﺍﺯ ﺧﻮﺩ ﺍﻋﻤﺎﻝ ﺳﻠﻴﻘﻪ ﻧﻜﻨﺪ ﻭ ﻋﻘﺎﺋﺪ ﺧﻮﺩ ﺭﺍ ﭼﻪ ﺣﻖّ ﻭ ﭼﻪ ﺑﺎﻃﻞ ﺩﺍﺧﻞ ﺗﺮﺟﻤﻪ ﻧﻨﻤﺎﻳﺪ‬
‫ﻭ ﮔﺮﻧﻪ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻩ‪ ،‬ﻣﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﺁﻧﭽﻪ ﺗﺮﺟﻤﻪ ﺑﺮ ﻗﺮﺁﻥ ﺩﻳﺪﻩﺍﻳﻢ ﺧﺎﻟﻲ ﺍﺯ ﻧﻘﺺ ﻭ ﻳﺎ‬
‫ﺧﻴﺎﻧﺖ ﻧﺒﻮﺩﻩ ﻭ ﺍﻳﻦ ﮔﻨﺎﻩ ﺑﺰﺭگ ﺭﺍ ﺍﻛﺜﺮ ﻣﺮﺗﻜﺐ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻋﺒﺎﺭﺕ ﻣﺘﺮﺟﻢ‬
‫ﻣﻮﺍﻓﻘﺖ ﺑﺎ ﻗﺮﺁﻥ ﻧﻤﻲﻛﻨﺪ ﻭ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻓﺎﺣﺸﻲ ﺩﺍﺭﺩ ﻣﺜﻼً ﺩﺭ ﺁﻳﻪ ‪ 5‬ﺑﻘﺮﻩ ﻧﻮﺷﺘﻪﺍﻧﺪ‬

‫‪   ‬‬

‫»ﺍﻳﺸﺎﻥ ﺭﺳﺘﮕﺎﺭﻧﺪ ﻋﺎﻟﻢﺍﻧﺪ«‪.‬‬
‫ﻣﺎ ﻧﻤﻲﺩﺍﻧﻴﻢ ﻛﻠﻤﺔ ﻋﺎﻟﻢﺍﻧﺪ ﺍﺯ ﻛﺠﺎﻱ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺁﻣﺪﻩ‪.‬‬
‫ﺑﻌﻀﻲ ﺍﺯ ﻣﺘﺮﺟﻤﻴﻦ ﻣﻌﻨﻲ ﻟﻐﻮﻱ ﻛﻠﻤﺎﺕ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﻣﻌﻠﻮﻣﺎﺕ ﻛﺎﻓﻲ ﺑﺮﺍﻱ‬
‫ﺗﺮﺟﻤﻪ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻣﺎ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﭼﻨﺪ ﺟﻤﻠﻪ ﺭﺍ ﻛﻪ ﻣﺘﺮﺟﻤﻴﻦ ﺑﺮﺧﻼﻑ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺁﻭﺭﻳﻢ ﺗﺎ ﺧﻮﺍﻧﻨﺪﻩ ﺧﻮﺩ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪ :‬ﻣﺜﻼً ﺩﺭ ﺗﺮﺟﻤﻪ ﺁﻳﻪ ‪7‬‬
‫ﺳﻮﺭﻩ ﺍﻧﺸﺮﺍﺡ‪:‬‬

‫‪    ‬‬

‫ﻛﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪» :‬ﭘﺲ ﭼﻮﻥ ﻓﺎﺭﻍ ﺷﺪﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺭﻧﺞ ﺍﻓﻜﻦ«‪.‬‬
‫ﺍﻣﺎ ﻳﻚ ﻣﺘﺮﺟﻢ ﺑﻲﺳﻮﺍﺩ ﻧﻮﺷﺘﻪ‪ :‬ﭼﻮﻥ ﺍﺯ ﺭﺳﺎﻟﺖ ﻓﺎﺭﻍ ﺷﺪﻱ ﻋﻠﻲ‪ ‬ﺭﺍ ﻧﺼﺐ ﻛﻦ‪،‬‬
‫ﺧﻴﺎﻝ ﻛﺮﺩﻩ ﻓَﺎﻧْﺼ‪‬ﺐ‪ ‬ﻓﻌﻞ ﺍﻣﺮ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﻭ ﺑﻪ ﻛﺴﺮ ﺻﺎﺩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻓﺎﻧﺼﺐ‬
‫ﻓﻌﻞ ﺍﻣﺮ ﺍﺯ ﺛﻼﺛﻲ ﻣﺠﺮﺩ ﻭ ﺑﻪ ﻓﺘﺢ ﺻﺎﺩ ﺍﺳﺖ‪ ،‬ﻭﺁﻥ ﺑﻤﻌﻨﻲ ﺑﺮﻧﺞ ﺍﻓﻜﻦ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ‬
‫ﻣﺘﻮﺟﻪ ﻧﺸﺪﻩ ﺍﻳﻦ ﺳﻮﺭﻩ ﺩﺭ ﺍﻭﺍﺋﻞ ﺑﻌﺜﺖ ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺁﻥ ﻭﻗﺖ ﻧﺼﺐ ﻋﻠﻲ‪ ‬ﻭ‬
‫ﻓﺮﺍﻏﺖ ﺍﺯ ﺭﺳﺎﻟﺖ ﻣﻮﺿﻮﻋﻴ‪‬ﺖ ﻧﺪﺍﺷﺘﻪ‪ .‬ﻣﺘﺮﺟﻢ ﭼﻮﻥ ﺗﻌﺼﺐ ﺩﺍﺷﺘﻪ ﺧﻮﺍﺳﺘﻪ ﺧﻼﻓﺖ‬
‫ﻋﻠﻲ‪ ‬ﺭﺍ ﺍﺳﺘﺨﺮﺍﺝ ﻛﻨﺪ ﻭﻟﻮ ﺑﺮ ﺧﻼﻑ ﻟﻐﺖ ﻭﺑﺮ ﺧﻼﻑ ﻧﺰﻭﻝ ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﺜﻼ ﺩﺭ ﺗﺮﺟﻤﻪ‬
‫ﺁﻳﻪ ‪ 55‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬
‫‪         ‬‬
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‫ﻛﻪ ﺗﺮﺟﻤﻪ ﺍﺵ ﭼﻨﻴﻦ ﺍﺳﺖ‪» :‬ﻭﻗﺘﻲ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﺍﻱ ﻋﻴﺴﻲ ﺑﺪﺭﺳﺘﻲ ﻛﻪ ﻣﻦ ﺗﻮ ﺭﺍ‬
‫ﻣﻲﻣﻴﺮﺍﻧﻢ ﻭ ﺑﺴﻮﻱ ﺧﻮﺩ ﺑﺎﻻ ﻣﻲﺑﺮﻡ«‪.‬‬
‫ﺍﻣﺎ ﭼﻮﻥ ﻣﺘﺮﺟﻢ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻩ ﻛﻪ ﻋﻴﺴﻲ‪ ‬ﻭﻓﺎﺕ ﻧﻜﺮﺩﻩ‪ ،‬ﻋﻘﻴﺪﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺗﺮﺟﻤﻪ‬
‫ﺑﻪ ﺯﻭﺭ ﺩﺍﺧﻞ ﻛﺮﺩﻩ ﻭ ﭼﻨﻴﻦ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ‪" :‬ﺍﻱ ﻋﻴﺴﻲ ﻣﻦ ﺗﻮ ﺭﺍ ﺑﺮﺑﺎﻳﻢ ﺑﺪﻭﻥ ﻧﻘﺼﻲ ﻭ‬
‫ﺯﺣﻤﺘﻲ ﻛﻪ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﺑﻪ ﺗﻮ ﺑﺮﺳﺪ"‪.‬‬
‫ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﻳﻦ ﺗﺮﺟﻤﻪ ﺭﺍ ﺍﺯ ﻛﺪﺍﻡ ﺟﻤﻠﻪ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ‪ ،‬ﭼﻨﻴﻦ ﺟﻤﻠﻪﺍﻱ ﻛﻪ ﻣﻌﻨﻲ ﺁﻥ‬
‫ﭼﻨﺎﻥ ﺑﺎﺷﺪ ﺩﺭ ﺁﻳﻪ ﻧﻴﺴﺖ‪ .‬ﺩﻳﮕﺮﻱ ﭼﻨﻴﻦ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ‪ " :‬ﺍﻱ ﻋﻴﺴﻲ ﺑﻪ ﺩﺭﺳﺘﻲ ﻛﻪ ﻣﻦ‬
‫ﺑﺮﺩﺍﺭﻧﺪﺓ ﺗﻮﺍﻡ ﻭ ﺑﻠﻨﺪﻛﻨﻨﺪﻩ ﺗﻮﺍﻡ"‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺍﻳﻦ ﺗﺮﺟﻤﻪ ﺍﺑﺪﺍً ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭ ﻣﺜﻼً ﺩﺭ ﺁﻳﺔ ‪ 7‬ﺳﻮﺭﻩ ﺿﺤﻲ‪:‬‬

‫‪    ‬‬

‫‪ ‬‬
‫ﻳﺎﺳﺮﻱ ﻧﺎﻣﻲ ﺩﺭ ﺗﺮﺟﻤﺔ ﺧﻮﺩ ﻣﻲﻧﻮﻳﺴﺪ‪» :‬ﻭ ﻳﺎﻓﺖ ﺗﻮ ﺭﺍ ﮔﻤﺸﺪﻩ ﭘﺲ ﺭﺍﻩ ﻧﻤﻮﺩ ﻭﻗﺘﻲ‬
‫ﻛﻪ ﺣﻠﻴﻤﻪ ﺩﺍﻳﻪﺍﺵ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﺗﺎ ﺑﻪ ﺟﺪﺵ ﻋﺒﺪﺍﻟﻤﻄﻠﺐ ﺑﺴﭙﺎﺭﺩ ﻧﺰﺩﻳﻚ ﺩﺭﻭﺍﺯﺓ ﻣﻜﻪ‬
‫ﭘﻴﻐﻤﺒﺮ ﺭﺍ ﮔﻢ ﻛﺮﺩﻩ« ﻭ ﺍﻟﻬﻲ ﻗﻤﺸﻪﺍﻱ ﺩﺭ ﺗﺮﺟﻤﺔ ﺁﻥ ﻣﻲﻧﻮﻳﺴﺪ »ﻭ ﺗﻮ ﺭﺍ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻣﻜﻪ ﺭﻩ‬
‫ﮔﻢ ﻛﺮﺩﻩ ﻳﺎﻓﺖ ﭘﺲ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻛﺮﺩ« ﺑﺎﻳﺪ ﮔﻔﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺍﺯ ﻛﺠﺎﻱ ﺁﻳﻪ ﺩﺭﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬
‫ﺗﺮﺟﻤﻪ ﺻﺤﻴﺢ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪» :‬ﺧﺪﺍ ﺗﻮ ﺭﺍ ﮔﻤﺮﺍﻩ ﻳﺎﻓﺖ ﭘﺲ ﺍﻭ ﻫﺪﺍﻳﺘﺖ ﻛﺮﺩ« ﭼﻨﺎﻧﻜﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻜّﺮﺭ ﺧﻮﺩ ﻓﺮﻣﻮﺩ‪ " :‬اﻟﺤﻤﺪ ﷲ اﻟﺬی ﻫﺪاﻧﺎ ﻟﻬﺬا و ﻣﺎ ﮐﻨﺎ ﻟﻨﻬﺘﺪی ﻟﻮﻻ أن‬
‫ﻫﺪاﻧﺎ اﷲ" ﻳﻌﻨﻲ‪» :‬ﺣﻤﺪ ﺧﺪﺍﺋﻲ ﺭﺍ ﻛﻪ ﻣﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﺮﺩ ﺑﺪﻳﻦ ﺧﻮﺩ ﻭ ﺍﮔﺮ ﻫﺪﺍﻳﺖ ﺍﻭ ﻧﺒﻮﺩ‬
‫ﻣﺎ ﻫﺪﺍﻳﺖ ﻧﺸﺪﻩ ﺑﻮﺩﻳﻢ« ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﻫﺪﺍﻳﺖ ﻫﺪﺍﻳﺖ ﺩﻳﻨﻲ ﻭ ﺭﺍﻫﻨﻤﺎﺋﻲ ﺑﻪ ﻣﺒﺪﺃ ﻭ‬
‫ﻣﻌﺎﺩ ﺍﺳﺖ ﻧﻪ ﮔﻢ ﺷﺪﻥ ﺩﺭ ﻛﻮﭼﻪ ﻭ ﺑﻴﺎﺑﺎﻥ ﺩﺭ ﺣﺎﻝ ﻃﻔﻮﻟﻴ‪‬ﺖ‪ ،‬ﺯﻳﺮﺍ ﮔﻢ ﺷﺪﻥ ﺩﺭ ﻛﻮﭼﻪ‬
‫ﭼﻴﺰ ﻣﻬﻤﻲ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﻣﻨّﺖ ﮔﺬﺍﺭﺩ‪ ،‬ﻫﺮ ﻃﻔﻠﻲ ﮔﻢ ﻣﻲﺷﻮﺩ ﻭ ﭘﻴﺪﺍ ﻣﻲ‬
‫ﺷﻮﺩ ﻭ ﺍﻳﻦ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺪﺍﺭﺩ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﻩ ﺳﺒﺎء ﺁﻳﻪ ‪ 50‬ﺑﻪ ﺭﺳﻮﻝ‬
‫ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪               ‬‬
 ‫‪123‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫»ﺑﮕﻮ ﺍﮔﺮ ﮔﻤﺮﺍﻩ ﺷﻮﻡ ﻫﻤﺎﻧﺎ ﺑﺮ ﺿﺮﺭ ﺧﻮﺩﻡ ﮔﻤﺮﺍﻩ ﺷﺪﻩﺍﻡ ﻭ ﺍﮔﺮ ﻫﺪﺍﻳﺖ ﻳﺎﺑﻢ ﺑﻮﺍﺳﻄﻪ‬
‫ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺑﻪ ﻣﻦ ﻭﺣﻲ ﻧﻤﻮﺩﻩ«‪.‬‬
‫ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺎﺭ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﮕﻮﻳﺪ ﺧﺪﺍﻳﺎ ﻣﺮﺍ ﻫﺪﺍﻳﺖ ﻛﻦ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻭ ﻫﺮ‬
‫ﺭﻭﺯﻱ ﭘﻨﺠﺎﻩ ﻣﺮﺗﺒﻪ ﺩﺭ ﻧﻤﺎﺯﻫﺎ ﻣﻲﻓﺮﻣﻮﺩ‪» :‬إﻫﺪﻧﺎ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﻴﻢ« ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‬
‫ﺁﻳﻪ‪ 161‬ﻣﻲﮔﻮﻳﺪ‪:‬‬

‫‪        ‬‬

‫ﻭﻟﻲ ﻣﺘﺮﺟﻤﻴﻦ ﻏﻠﻮ ﺩﺍﺭﻧﺪ ﻭ ﺧﻴﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻲ ﺑﺮﺍﻱ ﭘﻴﻐﻤﺒﺮص ﻧﻘﺺ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻣﻲﻧﻮﻳﺴﺪ ﺩﺭ ﻛﻮﭼﻜﻲ ﺍﺯ ﺩﺳﺖ ﺩﺍﻳﻪﺍﺵ ﮔﻢ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﻳﻨﺎﻥ ﺧﺒﺮ ﻧﺪﺍﺭﻧﺪ ﻛﻪ‬
‫ﻫﺪﺍﻳﺖ ﺩﻳﻨﻲ ﺍﻟﻬﻲ ﻣﻮﺟﺐ ﺍﻓﺘﺨﺎﺭ ﻭ ﺍﻣﺘﻨﺎﻥ ﻫﺮ ﻛﺴﻲ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻲ‪ ‬ﺩﺭ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ 207‬ﻓﺮﻣﻮﺩﻩ‪" :‬ﻓﺈﻧﻤﺎ أﻧﺎ و أﻧﺘﻢ ﻋﺒﻴﺪ ﻣﻤﻠﻮﮐﻮن ﻟﺮب‬
‫ﻻرب ﻏﻴﺮﻩ‪ ،‬ﻳﻤﻠﮏ ﻣﻨﺎ ﻣﺎ ﻻﻧﻤﻠﮏ ﻣﻦ أﻧﻔﺴﻨﺎ‪ ،‬وأﺧﺮﺟﻨﺎ ﻣﻤﺎ ﮐﻨﺎ ﻓﻴﻪ إﻟﯽ ﻣﺎ ﺻﻠﺤﻨﺎ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﺄﺑﺪﻟﻨﺎ ﺑﻌﺪ اﻟﻀﻼﻟﺔ ﺑﺎﻟﻬﺪی‪ ،‬و أﻋﻄﺎﻧﺎ اﻟﺒﺼﻴﺮة ﺑﻌﺪ اﻟﻌﻤﯽ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻣﻦ ﻭ ﺷﻤﺎ ﺑﻨﺪﮔﺎﻧﻴﻢ‬
‫ﻣﻤﻠﻮﻙ ﭘﺮﻭﺭﺩﮔﺎﺭﻱ ﻛﻪ ﺟﺰ ﺍﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﻱ ﻧﻴﺴﺖ‪ ،‬ﺍﻭ ﻣﺎﻟﻚ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﺁﻧﭽﻪ ﺭﺍ‬
‫ﻛﻪ ﻣﺎ ﺑﺮﺍﻱ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭﻱ ﻧﺪﺍﺭﻳﻢ ﻭ ﺩﺭ ﺗﺤﺖ ﻣﻠﻜﻴ‪‬ﺖ ﻣﺎ ﻧﻴﺴﺖ‪ ،‬ﺁﻥ ﺧﺪﺍﺋﻴﻜﻪ ﻣﺎ ﺭﺍ ﺍﺯ‬
‫ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻮﺩﻳﻢ ﺩﺭ ﺁﻭﺭﺩ ﻭ ﺑﺴﻮﻱ ﺁﻧﭽﻪ ﺻﻼﺡ ﻣﺎ ﺑﻮﺩ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻛﺮﺩ ﻭ‬
‫ﮔﻤﺮﺍﻫﻲ ﻣﺎ ﺭﺍ ﺑﻪ ﻫﺪﺍﻳﺖ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩ ﻭ ﺑﻴﻨﺎﺋﻲ ﭘﺲ ﺍﺯ ﻛﻮﺭﻱ ﺑﻪ ﻣﺎ ﺑﺨﺸﻴﺪ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻣﺎﻡ ﺩﺭ ﺣﻖ ﺧﻮﺩ ﭼﻨﻴﻦ ﮔﻮﻳﺪ ﻭﻟﻲ ﻣﺪﻋﻴﺎﻥ ﭘﻴﺮﻭﻱ ﺍﻭ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ‬
‫ﺳﺨﻦ ﺍﻣﺎﻡ ﻭ ﭘﻴﻐﻤﺒﺮ ﺧﻮﺩ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﻻﺃﻗﻞ ﺳﺨﻦ ﺧﺪﺍ ﺭﺍ ﺑﺎﻭﺭ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﻫﺎﺩﻱ‬
‫ﺭﺳﻮﻝ ﺧﻮﺩ ﺑﺪﺍﻧﻨﺪ‪.‬‬
‫ﻳﺎﺳﺮﻱ ﻧﺎﻣﻲ ﻛﻪ ﺑﻪ ﻗﺮﺁﻥ ﺗﺮﺟﻤﻪ ﻧﻮﺷﺘﻪ ﺩﺭ ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ ﺁﻳﻪ ‪:33‬‬

‫‪      ‬‬

‫»ﻭ ﺧﺪﺍ ﻣﺴﺨّﺮ ﻛﺮﺩﻩ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﺭﺍ ﻛﻪ ﺩﺍﺋﻤﺎ ﺩﺭ ﺷﺘﺎﺑﻨﺪ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪124‬‬

‫ﭼﻨﻴﻦ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ‪ :‬ﻭ ﻗﺮﺍﺭ ﺩﺍﺩ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﺭﺍ ﻣﺆﺩ‪‬ﺏ ﺑﺮ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ‪،‬‬
‫ﻛﻪ ﺧﻴﺎﻝ ﻛﺮﺩﻩ ﺩﺍﺋﺒﻴﻦ ﺍﺯ ﻣﺎﺩﺓ ﺍﺩﺏ ﻣﻲﺑﺎﺷﺪ ﻭ ﻣﺘﻮﺟﻪ ﻧﺸﺪﻩ ﻛﻪ ﺩﺃﺏ ﻣﻬﻤﻮﺯﺍﻟﻌﻴﻦ ﺍﺳﺖ‪.‬‬
‫ﻫﻤﻴﻦ ﻣﺘﺮﺟﻢ ﺩﺭ ﺗﺮﺟﻤﺔ ﺁﻳﻪ ‪ 94‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ ﺩﺭ ﺟﻤﻠﺔ‪:‬‬

‫‪     ‬‬

‫ﻣﻲﻧﻮﻳﺴﺪ‪" :‬ﻭ ﺑﺰﻭﺩﻱ ﺑﺒﻴﻨﻴﺪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﻋﻤﻞ ﺷﻤﺎ ﺭﺍ ﻛﻪ ﺗﻮﺑﻪ ﻣﻲﻛﻨﻴﺪ ﻳﺎ ﻧﻪ‪ ،‬ﻣﺎ‬
‫ﻧﻤﻲﺩﺍﻧﻴﻢ ﺗﻮﺑﻪ ﻣﻲﻛﻨﻴﺪ ﻳﺎ ﻧﻪ ﺭﺍ ﺍﺯ ﻛﺠﺎﻱ ﺁﻳﻪ ﺩﺭﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺍﻟﻬﻲ ﻗﻤﺸﻪﺍﻱ ﻧﻴﺰ ﺩﺭ ﺗﺮﺟﻤﻪ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﻭ ﺑﺰﻭﺩﻱ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﻛﺮﺩﺍﺭ ﻭ ﻧﻔﺎﻕ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺩﻳﺪﻩﻫﺎ ﺁﺷﻜﺎﺭ‬
‫ﺳﺎﺯﺩ ﺗﺎ ﻧﺰﺩ ﻣﺆﻣﻨﺎﻥ ﺭﺳﻮﺍ ﺷﻮﻳﺪ‪ ،‬ﻣﺎ ﻧﻤﻲﺩﺍﻧﻴﻢ ﺟﻤﻠﻪ ﻛﺮﺩﺍﺭ ﻭ ﻧﻔﺎﻕ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺩﻳﺪﻩﻫﺎ‬
‫ﺁﺷﻜﺎﺭ ﺳﺎﺯ ﺗﺎ ﻧﺰﺩ ﻣﺆﻣﻨﺎﻥ ﺭﺳﻮﺍ ﺷﻮﻳﺪ ﺭﺍ ﺍﺯ ﻛﺠﺎﻱ ﺁﻳﻪ ﺩﺭ ﺁﻭﺭﺩﻩ ﻣﮕﺮ ﺧﺪﺍ ﻫﺘﺎﻙ ﺍﻟﺴﺘﻮﺭ‬
‫ﺍﺳﺖ ﻭ ﺍﺯ ﺳﺘﺎﺭ ﺍﻟﻌﻴﻮﺑﻲ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ؟! ﻭ ﺍﺷﺮﺍﻗﻲ ﻧﺎﻣﻲ ﺩﺭ ﺗﺮﺟﻤﺔ ﺍﻳﻦ ﺟﻤﻠﻪ‬
‫ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﻭ ﺑﻪ ﺯﻭﺩﻱ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﻛﺮﺩﺍﺭ ﻭ ﻧﻔﺎﻕ ﺷﻤﺎ ﺭﺍ ﺑﺪﻳﺪﻩﻫﺎ ﺁﺷﻜﺎﺭ ﻣﻲﺳﺎﺯﺩ‪،‬‬
‫ﺍﻳﻨﺎﻥ ﻳﺎ ﺍﺯ ﻫﻢ ﺗﻘﻠﻴﺪ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺑﺎ ﻗﺮﺁﻥ ﺑﺎﺯﻱ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻧﻴﺰ ﺍﻟﻬﻲ ﻗﻤﺸﻪﺍﻱ ﺩﺭ‬
‫ﺗﺮﺟﻤﻪ ﺁﻳﻪ ‪ 4‬ﺳﻮﺭﻩ ﻗﺪﺭ‪:‬‬
‫‪ ...  *          ‬‬
‫ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﺩﺭ ﺍﻳﻦ ﺷﺐ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺭﻭﺡ )ﺟﺒﺮﺋﻴﻞ( ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺑﺮ ﺍﻣﺎﻡ ﻋﺼﺮ ﺍﺯ ﻫﺮ‬
‫ﻓﺮﻣﺎﻥ ﻭ ﺩﺳﺘﻮﺭ ﺍﻟﻬﻲ ﻭ ﺳﺮﻧﻮﺷﺖ ﺧﻠﻖ ﻧﺎﺯﻝ ﮔﺮﺩﺍﻧﺪ ﺍﻳﻦ ﺷﺐ ﺭﺣﻤﺖ ﻭ ﺳﻼﻣﺖ ﻭ‬
‫ﺗﻬﻨﻴﺖ ﺍﺳﺖ!‬
‫ﺍﺷﺮﺍﻗﻲ ﻧﻴﺰ ﺑﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﺍﻭ ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﺩﺭ ﺍﻳﻦ ﺷﺐ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺭﻭﺡ ﻳﻌﻨﻲ ﺟﺒﺮﺋﻴﻞ ﺑﻪ‬
‫ﺍﺫﻥ ﺧﺪﺍ ﺑﺮ ﺍﻣﺎﻡ ﻋﺼﺮ ﺍﺯ ﻫﺮ ﻓﺮﻣﺎﻥ ﻭ ﺩﺳﺘﻮﺭ ﺍﻟﻬﻲ ﻭ ﺳﺮﻧﻮﺷﺖ ﺧﻠﻖ ﻧﺎﺯﻝ ﮔﺮﺩﻧﺪ‪ .‬ﻣﺎ‬
‫ﻧﻤﻲﺩﺍﻧﻴﻢ ﺍﻳﻦ ﺗﺮﺟﻤﻪﻫﺎ ﺭﺍ ﺍﺯ ﻛﺠﺎﻱ ﺁﻳﻪ ﺩﺭﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺍﺧﺒﺎﺭﻱ ﺭﺍ ﻛﻪ‬
‫ﺟﻌ‪‬ﺎﻟﻴﻦ ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻪ ﺣﺴﺎﺏ ﻗﺮﺁﻥ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺳﻮﺭﻩ ﻗﺪﺭ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﻮﺩ ﺷﺐ ﻗﺪﺭ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺪ ﻭ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﻧﺸﺪﻩ ﻛﻪ ﻣﻼﺋﻜﻪ ﺑﺮ ﭼﻪ ﻛﺲ‬
‫ﻧﺎﺯﻝ ﻣﻲﺷﻮﻧﺪ ﻭ ﺣﺘّﻲ ﻧﻔﺮﻣﻮﺩﻩ ﺑﺮ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺎﺯﻝ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺍﺯ ﻛﺠﺎ ﺍﻣﺎﻡ‬
‫ﻋﺼﺮ ﺭﺍ ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﺁﻳﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻣﻼﺋﻜﻪ ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺗﺮﺟﻤﻪ‬
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‫ﺻﺤﻴﺢ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪" :‬ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺭﻭﺡ ﻧﺎﺯﻝ ﻣﻲﮔﺮﺩﺍﻧﻨﺪ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺑﻪ ﺍﺫﻥ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺍﺯ ﻫﺮ ﺍﻣﺮﻱ ﺳﻼﻡ ﻭ ﺭﺣﻤﺖ ﺭﺍ ﺗﺎ ﺑﻪ ﺻﺒﺢ"‪ ،‬ﺍﻣﺎ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺗﺮﺟﻤﻪ ﺑﺪﻭﻥ‬
‫ﻣﺮﺍﻋﺎﺕ ﺁﻳﻪ ﻫﺮ ﭼﻪ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺩﺭ ﺗﺮﺟﻤﻪ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻃﺒﻖ ﻋﻘﺎﺋﺪ ﺧﻮﺩ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﺍﻥ‬
‫ﺷﺎء ﺍﷲ ﻣﺎ ﭘﺲ ﺍﺯ ﺍﺗﻤﺎﻡ ﻣﻘّﺪﻣﻪ ﺑﻪ ﺗﺮﺟﻤﻪ ﺳﺎﺩﻩ ﻭ ﺭﻭﺍﻥ ﺑﺪﻭﻥ ﻏﻞّ ﻭ ﻏﺶ‪ ‬ﻣﻲﭘﺮﺩﺍﺯﻳﻢ‪ .‬ﻭ‬
‫ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ ﻳﻚ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﻣﺸﺘﻲ ﺍﺯ ﺧﺮﻭﺍﺭ ﺍﺳﺖ‪ ،‬ﺣﺎﻝ ﭼﮕﻮﻧﻪ ﺍﻣﻮﺭ ﺩﻳﻦ ﻭ ﻗﺮﺁﻥ‬
‫ﺩﺭﻫﻢ ﻭ ﺑﺮﻫﻢ ﻭ ﭼﻨﻴﻦ ﺷﺪﻩ ﻭﭼﺮﺍ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﺴﺌﻮﻝ ﺗﻌﻠﻴﻢ ﻭ‬
‫ﺗﻌﻠّﻢ ﻗﺮﺁﻥ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ ،‬ﻳﻜﻲ ﺍﺯ ﻋﻠﻞ ﺑﺰﺭگ ﺍﻳﻦ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ؛ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﺗﻘﻠﻴﺪ ﻛﻔﺎﻳﺖ ﻣﻲﻛﻨﺪ ﺍﺯ ﺗﻌﻠﻴﻢ ﻛﺘﺎﺏ ﻭ ﺳﻨّﺖ‪ ،‬ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﺗﻘﻠﻴﺪ ﭼﻴﺴﺖ ﻭ ﻣﺪﺍﺭﻙ ﺁﻥ‬
‫ﻛﺪﺍﻡ ﺍﺳﺖ؟‬

‫‪ -23‬ﺗﻘﻠﻴﺪ ﻳﻌﻨﻲ ﭼﻪ‪ ،‬ﻭ ﭼﻪ ﻭﻗﺖ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺁﻣﺪﻩ؟!‬

‫ﺩﺭ ﻣﺠﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﻣﻲﮔﻮﻳﺪ‪" :‬اﻟﺘﻘﻠﻴﺪ ﻓﯽ اﺻﻄﻼح أﻫﻞ اﻟﻌﻠﻢ ﻗﺒﻮل ﻗﻮل اﻟﻐﻴﺮ ﻣﻦ ﻏﻴﺮ‬
‫دﻟﻴﻞ ﻷن اﻟﻤﻘﻠﺪ ﻳﺠﻌﻞ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﻣﻦ ﻗﻮل اﻟﻐﻴﺮ ﻣﻦ ﺣﻖ أو ﺑﺎﻃﻞ ﻗﻼدة ﻓﯽ ﻋﻨﻘﻪ"‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫ﺗﻘﻠﻴﺪ ﺩﺭ ﺍﺻﻄﻼﺡ ﻋﻠﻤﺎء ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﭘﺬﻳﺮﻓﺘﻦ ﻗﻮﻝ ﻏﻴﺮ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﺯﻳﺮﺍ ﻣﻘﻠّﺪ ﺁﻧﭽﻪ‬
‫ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﺍﺯ ﻗﻮﻝ ﻏﻴﺮ‪ ،‬ﭼﻪ ﺣﻖ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﺑﺎﻃﻞ‪ ،‬ﺁﻧﺮﺍ ﺩﺭ ﮔﺮﺩﻥ ﺧﻮﺩ ﻣﺎﻧﻨﺪ ﻗﻼﺩﻩﺍﻱ‬
‫ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺁﺭﻱ ﺗﻘﻠﻴﺪ ﺍﺯ ﻣﺎﺩﺓ ﻗﻼﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺣﻴﻮﺍﻧﻲ ﺭﺍ ﻛﻪ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺧﻮﺩ ﺑﺒﺮﻧﺪ‬
‫ﻗﻼﺩﻩﺍﻱ ﺑﻪ ﮔﺮﺩﻥ ﺍﻭ ﻣﻲﺍﻓﻜﻨﻨﺪ ﻭ ﻫﻤﺮﺍﻩ ﻣﻲﺑﺮﻧﺪ‪ .‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻛﻔﺎﻳﻪ ﺍﻷﺻﻮﻝ ﻛﻪ ﺍﺯ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺠﺘﻬﺪﻳﻦ ﺑﻮﺩﻩ ﺩﺭ ﻛﺘﺎﺏ ﻣﺬﻛﻮﺭ ﻣﻲﮔﻮﻳﺪ‪" :‬اﻟﺘﻘﻠﻴﺪ ﻫﻮ أﺧﺬ ﻗﻮل اﻟﻐﻴﺮ و رأﻳﻪ‬
‫ﻟﻠﻌﻤﻞ ﺑﻪ ﻓﯽ اﻟﻔﺮﻋﻴﺎت أو ﻟﻺﻟﺘﺰام ﺑﻪ ﻓﯽ اﻹﻋﺘﻘﺎدﻳﺎت ﺗﻌﺒﺪا ﺑﻼﻣﻄﺎﻟﺒﺔ دﻟﻴﻞ ﻋﻠﯽ رأﻳﻪ"‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﺗﻘﻠﻴﺪ ﮔﺮﻓﺘﻦ ﻗﻮﻝ ﻭ ﺭﺃﻱ ﻏﻴﺮ ﺍﺳﺖ ﺑﺮﺍﻱ ﻋﻤﻞ ﺑﻪ ﺁﻥ ﺩﺭ ﻓﺮﻭﻉ ﻭﻳﺎ ﺑﺮﺍﻱ ﻣﻠﺘﺰﻡ‬
‫ﺑﻮﺩﻥ ﺑﻪ ﺁﻥ ﺩﺭ ﻋﻘﺎﻳﺪ ﺑﻌﻨﻮﺍﻥ ﺑﻨﺪﮔﻲ ﺑﺪﻭﻥ ﺧﻮﺍﺳﺘﻦ ﺩﻟﻴﻠﻲ ﺑﺮﺍﻱ ﺭﺃﻱ ﺍﻭ‪.‬‬
‫ﺍﺯ ﻛﻼﻡ ﺍﻳﺸﺎﻥ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﻋﻘﺎﻳﺪ ﻧﻴﺰ ﺑﺪﻭﻥ ﻣﺪﺭﻙ ﻭ ﺑﺪﻭﻥ ﺧﻮﺍﺳﺘﻦ ﺩﻟﻴﻞ‬
‫ﻣﻲﺗﻮﺍﻥ ﺗﻘﻠﻴﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻋﻘﻞ ﻭ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺗﻘﻠﻴﺪ ﺩﺭ ﻋﻘﺎﻳﺪ ﺟﺎﺋﺰ‬
‫ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺗﻤﺎﻡ ﻓﺮﻗﻪﻫﺎﻱ ﺑﺎﻃﻠﻪ ﻛﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ ﺩﺭ ﻋﻘﺎﻳﺪ ﺗﻘﻠﻴﺪ ﻣﻲﻛﻨﻨﺪ ﺍﻫﻞ ﻧﺠﺎﺕ‬
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‫ﺑﺎﺷﻨﺪ ﻭ ﺩﻳﮕﺮ ﻛﻔﺮ ﻭ ﺍﺳﻼﻣﻲ ﻣﻌﻨﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﻟﺬﺍ ﻣﺠﺘﻬﺪﻳﻦ ﺩﻳﮕﺮ ﺩﺭ ﺍﻭﻝ ﺭﺳﺎﻟﺔ ﺧﻮﺩ‬
‫ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺗﻘﻠﻴﺪ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﻭ ﻋﻘﺎﺋﺪ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻋﺮﻑ ﺁﻥ ﺭﺍ ﺗﻘﻠﻴﺪ‬
‫ﻛﻮﺭﻛﻮﺭﺍﻧﻪ ﻣﻲﮔﻮﻳﻨﺪ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﺎ ﻫﺮ ﭼﻪ ﺗﻔﺤ‪‬ﺺ ﻛﺮﺩﻳﻢ ﺩﺭ ﻣﺪﺍﺭﻙ ﺩﻳﻨﻲ ﺩﻟﻴﻞ ﻣﺤﻜﻢ ﻗﺎﺑﻞ ﻗﺒﻮﻟﻲ ﺑﺮﺍﻱ‬
‫ﻭﺟﻮﺏ ﻭ ﻳﺎ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﻧﻴﺎﻓﺘﻴﻢ ﺑﻠﻜﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﻃﺒﻖ ﺍﺣﺎﺩﻳﺚ ﻣﻌﺘﺒﺮﻩ‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺗﺤﺮﻳﻢ ﺗﻘﻠﻴﺪ ﻭ ﻭﺟﻮﺏ ﺗﻌﻠّﻢ ﺍﺣﻜﺎﻡ ﺍﺳﻼﻡ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ‪.‬‬
‫ﺩﺭ ﺍﺳﻼﻡ ﻧﻬﻲ ﺷﺪﻳﺪ ﺷﺪﻩ ﺍﺯ ﺗﻘﻠﻴﺪ ﭼﻨﺎﻧﭽﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺁﺭﻱ ﺩﺭ ﻣﻴﺎﻥ ﻧﺼﺎﺭﻱ ﻣﻌﻤﻮﻝ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻟﻲ ﻛﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺍﺯ ﻛﺸﻴﺸﺎﻥ ﺧﻮﺩ ﺗﻘﻠﻴﺪ ﻣﻲﻛﻨﻨﺪ‪،‬‬
‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺠﺪ ﻛﻪ ﺻﺎﺣﺐ ﺁﻥ ﻣﺴﻴﺤﻲ ﺍﺳﺖ ﻣﻲﮔﻮﻳﺪ‪" :‬اﻟﺘﻘﻠﻴﺪ و اﻟﺘﻘﺎﻟﻴﺪ ﻋﻨﺪ‬
‫اﻟﻨﺼﺎری ﻫﯽ ﻣﺎ اﺗﺼﻞ ﺑﻨﺎ ﻣﻦ اﻟﻌﻘﺎﺋﺪ أو أﻣﻮر اﻟﻌﺒﺎدة دون أن ﻳﺴﻄﺮ ﻓﯽ اﻟﮑﺘﺎب اﻟﻤﻘﺪس"‪،‬‬
‫ﻳﻌﻨﻲ‪ :‬ﺗﻘﻠﻴﺪ ﻧﺰﺩ ﻧﺼﺎﺭﻱ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﻣﺎ ﺭﺳﻴﺪﻩ ﺍﺯ ﻋﻘﺎﺋﺪ ﻭ ﻳﺎ ﻋﺒﺎﺩﺍﺕ ﺑﺪﻭﻥ‬
‫ﺁﻧﻜﻪ ﺩﺭ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺍﻟﻬﻲ ﺫﻛﺮ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺍﻳﻦ ﺗﻘﻠﻴﺪ ﺍﺯ ﻧﺼﺎﺭﻱ ﻣﻴﺎﻥ‬
‫ﻣﺴﻠﻤﻴﻦ ﺳﺮﺍﻳﺖ ﻛﺮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺗﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻳﻌﻨﻲ ﺩﻩ ﻗﺮﻥ ﺗﻘﻠﻴﺪ ﻭ ﻣﻘﻠﱢﺪ ﻭ‬
‫ﻣﻘﻠﱠﺪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﺷﺎﻫﺪ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﻳﻨﻜﻪ ﻋﻠﻤﺎﻱ ﻣﺘﻘﺪ‪‬ﻣﻴﻦ ﺷﻴﻌﻪ ﻣﺎﻧﻨﺪ‬
‫ﺷﻴﺦ ﺻﺪﻭﻕ ﻭ ﻣﻔﻴﺪ ﻭ ﺳﻴﺪ ﻣﺮﺗﻀﻲ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﺸﺎﻥ ﺭﺳﺎﻟﻪ ﻋﻤﻠﻴﻪ ﺑﺮﺍﻱ ﺗﻘﻠﻴﺪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ‬
‫ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﻛﺘﺐ ﻋﻠﻤﺎء ﺳﺎﺑﻖ ﺫﻛﺮ ﻧﺸﺪﻩ ﻛﻪ ﺗﻘﻠﻴﺪ ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﺍﺯ ﺯﻣﺎﻧﻲ ﻛﻪ‬
‫ﺻﻨﻌﺖ ﭼﺎپ ﺍﺧﺘﺮﺍﻉ ﻭ ﻃﺒﻊ ﻛﺘﺎﺏ ﺁﻏﺎﺯ ﺷﺪ ﻛﻢ ﻛﻢ ﺭﺳﺎﻟﻪﻫﺎﻱ ﻣﺠﺘﻬﺪﻳﻦ ﻣﻌﻤﻮﻝ ﺷﺪ ﻭ‬
‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪ ﻭ ﮔﺮﻧﻪ ﺳﺎﺑﻘﺎً ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻣﻘﺪﻭﺭ ﻧﺒﻮﺩﻩ‪ ،‬ﻳﻌﻨﻲ ﻳﻜﻨﻔﺮ ﻋﺎﻟﻢ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺴﺖ ﻫﺰﺍﺭﻫﺎ ﻭ ﺻﺪﻫﺎ ﺭﺳﺎﻟﻪ ﺑﻨﻮﻳﺴﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻨﺘﺸﺮ ﻛﻨﺪ‪ ،‬ﻭ ﺣﺘﻲ ﺧﻮﺩ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﻭ ﺳﺎﻳﺮ ﺍﺋﻤﻪ ﻭ ﺧﻠﻔﺎ ﺭﺳﺎﻟﻪ ﺗﻘﻠﻴﺪﻳ‪‬ﻪ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﺮﺍﻱ‬
‫ﻛﺴﻲ ﺭﺳﺎﻟﺔ ﺗﻘﻠﻴﺪﻳﻪ ﻧﻨﻮﺷﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺻﺪﺭ ﺍﺳﻼﻡ ﺗﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠّﻢ ﺩﻳﻦ‬
‫ﻭﺍﺣﻜﺎﻡ ﺁﻥ ﺍﺯ ﺭﻭﻱ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝ ﻃﺒﻖ ﺍﺣﺎﺩﻳﺚ ﻣﻌﺘﺒﺮﻩ ﻭﺍﺟﺐ ﻭ ﻣﻌﻤﻮﻝ‬
‫ﺑﻮﺩﻩ ﻭ ﻟﺬﺍ ﻣﺮﺩﻡ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺁﺷﻨﺎ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻟﻲ ﺍﺯ ﻭﻗﺘﻲ ﻛﻪ ﺭﺳﺎﻟﻪ‬
‫ﺗﻘﻠﻴﺪﻳ‪‬ﻪ ﻣﻨﺘﺸﺮ ﺷﺪ ﻣﺮﺩﻡ ﻣﺴﻠﻤﺎﻥ ﺑﻜﻠﻲ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝص ﺑﻲﺧﺒﺮ ﻣﺎﻧﺪﻧﺪ‪.‬‬
 ‫‪127‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﻣﺎ ﻋﻠﻤﺎﻱ ﺍﺧﺒﺎﺭﻱ ﻣﺎﻧﻨﺪ ﻣﺤﺪﺙ ﻓﻴﺾ ﻛﺎﺷﺎﻧﻲ ﻭ ﺻﺎﺣﺐ ﺣﺪﺍﺋﻖ ﻭ ﺍﺳﺘﺮﺁﺑﺎﺩﻱ ﻭ ﺻﺪﻫﺎ‬
‫ﻧﻔﺮ ﺩﻳﮕﺮ ﺗﻘﻠﻴﺪ ﺭﺍ ﺣﺮﺍﻡ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪.‬‬

‫ﻣﻀّﺮﺍﺕ ﺗﻘﻠﻴﺪ ﻭ ﺯﻳﺎﻧﻬﺎﻱ ﺁﻥ‬

‫ﺩﺭ ﺍﺳﻼﻡ ﻫﺮ ﭼﻴﺰﻱ ﻛﻪ ﺿﺮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺣﺮﺍﻡ ﺷﺪﻩ ﻭ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﻠﺪ ﺩﻭﻡ ﺳﻔﻴﻨﻪ‬
‫ﺍﻟﺒﺤﺎﺭ ﺻﻔﺤﻪ ‪ 72‬ﻭ ﺟﻠﺪ ﺍﻭﻝ ﺻﻔﺤﻪ ‪ 54‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﻻﺿﺮر و ﻻﺿﺮار ﻓﯽ اﻹﺳﻼم‪ ،‬ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻛﺘﺎﺏ ﻭ ﺳﺎﻳﺮ ﻛﺘﺐ ﻣﻌﺘﺒﺮﻩ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ‪ :‬ﮐﻞ‬
‫ﻣﻀﺮ ﺣﺮام‪ .‬ﺗﻘﻠﻴﺪ ﺩﺭ ﺩﻳﻦ ﻣﻀﺮﺍﺕ ﺑﺴﻴﺎﺭﻱ ﺩﺍﺭﺩ ﻛﻪ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺿﺮﺭ ﺁﻥ ﺍﺯ ﺍﻛﺜﺮ‬
‫ﻣﺤﺮﻣﺎﺕ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﻣﺎ ﺑﻪ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﻴﻢ‪:‬‬
‫ﺍﻭﻝ – ﭘﻴﺮﻭﻱ ﻇﻦّ ﻭ ﮔﻤﺎﻥ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﺷﺪﻳﺪﺍً ﻣﻤﻨﻮﻉ ﻭ ﻣﻮﺭﺩ ﻧﻬﻲ ﺍﻟﻬﻲ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﺳﻮﺭﻩ ﻳﻮﻧﺲ ﺁﻳﻪ ‪ 36‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪               ‬‬
‫»ﻭ ﺍﻛﺜﺮ ﺍﻳﺸﺎﻥ ﭘﻴﺮﻭﻱ ﻧﻤﻲﻛﻨﻨﺪ ﻣﮕﺮ ﺍﺯ ﻇﻦّ‪ ،‬ﻭ ﺑﻪ ﻫﻴﭽﻮﺟﻪ ﻇﻦّ ﻭ ﮔﻤﺎﻥ ﻛﻔﺎﻳﺖ ﺍﺯ‬
‫ﺣﻖ ﻧﻤﻲﻛﻨﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻧﺠﻢ ﺁﻳﻪ ‪ 28‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫ﻛﻠﻤﻪ »ﺷﯽء« ﻧﻜﺮﻩ ﺩﺭ ﺳﻴﺎﻕ ﻧﻔﻲ ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﮔﻤﺎﻥ ﻭ ﻇﻦّ ﺩﺭ ﻫﻴﭻ ﺍﻣﺮﻱ‬
‫ﺍﺯ ﺍﻣﻮﺭ ﺩﻳﻦ ﻛﻔﺎﻳﺖ ﻧﻜﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺤﻖ ﻧﺮﺳﺎﻧﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﻋﻤﻮﻡ ﻓﻘﻬﺎ ﻭ‬
‫ﻣﺠﺘﻬﺪﻳﻦ ﻓﺘﺎﻭﻱ ﺧﻮﺩ ﺭﺍ ﻇﻨّﻲ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺎﻟﻢ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺭﺳﺎﺋﻞ ﻭ ﺳﺎﻳﺮ‬
‫ﻛﺘﺐ ﺧﻮﺩ ﺩﺭ ﺑﺎﺏ ﺣﺠ‪‬ﻴ‪‬ﺖ ﻇﻦّ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ "اﺟﺘﻬﺎد ﻫﻮ اﺳﺘﻔﺮاغ اﻟﻮﺳﻊ و ﻳﺎ اﺳﺘﻔﺮاغ‬
‫ّﻦ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺍﺟﺘﻬﺎﺩ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﺍﻳﻨﻜﻪ ﻓﻘﻴﻪ ﻧﻴﺮﻭﻱ ﺧﻮﺩ ﺭﺍ‬
‫اﻟﻔﻘﻴﻪ وﺳﻌﻪ ﻓﯽ ﺗﺤﺼﻴﻞ اﻟﻈ ّ‬
‫ﻣﺼﺮﻑ ﻛﻨﺪ ﺩﺭ ﺗﺤﺼﻴﻞ ﻇﻦّ ﺑﺤﻜﻢ ﺷﺮﻋﻲ ﻭ ﺑﺎﺯ ﺧﻮﺩ ﻓﻘﻬﺎ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺣﻜﻢ ﻇﻨّﻲ ﻣﺠﺘﻬﺪ‬
‫ﺑﺮﺍﻱ ﻣﻘﻠﺪ ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ﻣﻲﺑﺎﺷﺪ ﻭ ﮔﻮﻳﻨﺪ‪ " :‬ﻫﺬا ﻣﺎ أدی إﻟﻴﻪ ﻇﻨﯽ و ﮐﻞ ﻣﺎ أدی إﻟﻴﻪ‬
‫ﻇﻨﯽ ﻓﻬﻮ ﺣﮑﻢ اﷲ"‪) .‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ﺑﻪ ﺑﺎﺏ ﺣﺠ‪‬ﻴ‪‬ﺖ ﻇﻦّ ﺭﺳﺎﺋﻞ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺳﺎﻳﺮ ﻛﺘﺐ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪128‬‬

‫ﺍﺻﻮﻝ( ﻳﻌﻨﻲ ﺍﻳﻦ ﺣﻜﻢ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﻇﻦ ﻣﻦ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪﻩ ﻭ ﻫﺮ ﭼﻪ ﮔﻤﺎﻥ ﻣﻦ ﺑﻪ ﺁﻥ‬

‫ﺑﺮﺳﺪ ﺣﻜﻢ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻘﻠﻴﺪ ﺍﺯ ﻣﺠﺘﻬﺪ ﭘﻴﺮﻭﻱ ﺍﺯ ﻇﻦّ ﻭ ﮔﻤﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺣﺎﻝ‬
‫ﺁﻧﻜﻪ ﺧﺪﺍ ﻧﻬﻲ ﻧﻤﻮﺩﻩ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ ﺍﺳﺮﺍء ﺁﻳﻪ ‪ 36‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪         ‬‬

‫»ﭘﻴﺮﻭﻱ ﻣﻜﻦ ﺍﺯ ﺁﻧﭽﻪ ﺑﺪﺍﻥ ﻋﻠﻢ ﻧﺪﺍﺭﻱ"‪.‬‬
‫ﻭ ﻧﻬﻲ ﻣﻔﻴﺪ ﺗﺤﺮﻳﻢ ﺍﺳﺖ‪.‬‬
‫ﺩﻭﻡ – ﭘﻴﺮﻭﻱ ﺭﺃﻱ ﺍﺷﺨﺎﺹ – ﻳﻜﻲ ﺍﺯ ﻣﻀّﺮﺍﺕ ﺗﻘﻠﻴﺪ ﭘﻴﺮﻭﻱ ﺁﺭﺍء ﺍﺷﺨﺎﺹ‬
‫ﻣﻲﺑﺎﺷﺪ ﻭ ﺁﻥ ﺩﺭ ﺍﺳﻼﻡ ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻛﺴﻲ ﺣﻖّ ﺻﺪﻭﺭ ﺭﺃﻱ ﻧﺪﺍﺭﺩ ﺟﺰ ﺧﺪﺍ‪ .‬ﺍﻟﺒﺘﻪ‬
‫ﻣﻘﺼﻮﺩ ﺭﺃﻱ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﻨﻲ ﺍﺳﺖ ﻭ ﺣﺘﻲ ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻖ ﺍﻇﻬﺎﺭ ﺭﺃﻱ ﻧﺪﺍﺷﺖ‬
‫ﻣﮕﺮ ﻃﺒﻖ ﺍﺭﺍﺋﺔ ﻭﺣﻲ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ ﻧﺴﺎء ﺁﻳﻪ ‪ 105‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪             ‬‬
‫»ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺎ ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺗﻮ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻳﻢ ﺑﺤﻖ ﺗﺎ ﺑﻴﻦ ﻣﺮﺩﻡ ﻃﺒﻖ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ‬
‫ﺗﻮ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩ ﺣﻜﻢ ﻛﻨﻲ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺧﺪﺍ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩ ﻗﺮﺁﻧﺴﺖ«‪.‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﺁﻳﻪ ‪ 40‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪      ‬‬
‫ﻳﻌﻨﻲ‪» :‬ﺣﻖّ ﺻﺪﻭﺭ ﺣﻜﻢ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺮﺍﻱ ﺧﺪﺍ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﺁﻳﻪ ‪ 44‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪          ‬‬
‫»ﻫﺮ ﻛﺲ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺣﻜﻢ ﻧﻜﻨﺪ ﻛﺎﻓﺮ ﺍﺳﺖ«‪.‬‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺩﺭ ﻛﺘﺎﺏ ﻗﻀﺎ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬إن اﷲ‬
‫ﻗﻀﯽ اﻟﺠﻬﺎد ﻋﻠﯽ اﻟﻤﺆﻣﻨﻴﻦ ﺑﻌﺪی ﻳﺠﺎﻫﺪون ﻋﻠﯽ اﻷﺣﺪاث ﻓﯽ اﻟﺪﻳﻦ إذا ﻋﻤﻠﻮا ﺑﺎﻟﺮأی ﻓﯽ‬
‫اﻟﺪﻳﻦ‪ ،‬و ﻻ رأی ﻓﯽ اﻟﺪﻳﻦ إﻧﻤﺎ اﻟﺪﻳﻦ ﻣﻦ اﻟﺮب أﻣﺮﻩ و ﻧﻬﻴﻪ"‪ .‬ﻳﻌﻨﻲ‪» :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍﻱ‬
‫ﺗﻌﺎﻟﻲ ﺟﻬﺎﺩ ﺭﺍ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻦ ﭘﺲ ﺍﺯ ﻣﻦ ﻭﺍﺟﺐ ﻛﺮﺩﻩ ﻛﻪ ﺑﺎ ﭼﻴﺰﻫﺎﻱ ﺗﺎﺯﻩ ﭘﻴﺪﺍ ﺷﺪﺓ ﺩﻳﻨﻲ‬
 ‫‪129‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺟﻬﺎﺩ ﻭ ﭘﻴﻜﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭﻗﺘﻴﻜﻪ ﺑﻪ ﺭﺃﻱ ﻋﻤﻞ ﻛﻨﻨﺪ ﺩﺭ ﺩﻳﻦ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺭﺃﻱ ﺩﺭ ﺩﻳﻦ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﻫﻤﺎﻧﺎ ﺩﻳﻦ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ﺍﻣﺮ ﻭ ﻧﻬﻲ ﺁﻥ ﻣﻨﺤﺼﺮ ﺍﺳﺖ ﺑﻪ ﺍﻭ« ﭘﺲ ﻣﺆﻣﻨﻴﻦ‬
‫ﺯﻣﺎﻥ ﻣﺎ ﺑﺎﻳﺪ ﺟﻬﺎﺩ ﻭ ﭘﻴﻜﺎﺭ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺑﺪﻋﺖ ﺗﻘﻠﻴﺪ ﺭﺍ ﺑﺮﺩﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﺁﻳﻪ ‪48‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪          ‬‬
‫»ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺣﻜﻢ ﻧﻤﺎ ﻭ ﭘﻴﺮﻭﻱ ﺁﺭﺍء ﺍﻳﺸﺎﻥ ﻣﻜﻦ«‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﻳﺤﻪ ﻭ ﺍﺧﺒﺎﺭ ﺻﺤﻴﺤﻪ ﭘﻴﺮﻭﻱ ﺭﺃﻱ ﺍﺷﺨﺎﺹ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ‬
‫ﻛﻮﺷﺶ ﻛﺮﺩ ﺗﺎ ﺍﻳﻦ ﺑﺎﻃﻞ ﺑﺮ ﻃﺮﻑ ﮔﺮﺩﺩ‪ .‬ﺁﻳﺎ ﺑﻪ ﻣﺠﺘﻬﺪﻳﻦ ﺣﻖ ﺻﺪﻭﺭ ﺭﺃﻱ ﺩﺍﺩﻩ ﺷﺪﻩ؟!‬
‫ﺁﻳﺎ ﺁﺭﺍء ﺍﻳﺸﺎﻥ ﺍﺯ ﻭﺣﻲ ﺍﺳﺖ؟ ﺍﮔﺮ ﺍﺯ ﻭﺣﻲ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﺑﻪ ﻓﻮﺕ ﻣﺠﺘﻬﺪ ﺁﺭﺍء ﺍﻭ ﺑﺎﻃﻞ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ؟ ﭼﺮﺍ ﭘﺲ ﺍﺯ ﻓﻮﺕ‪ ،‬ﺗﻘﻠﻴﺪ ﺍﺯ ﺍﺣﻜﺎﻡ ﺍﻭ ﺑﺎﻃﻞ ﺍﺳﺖ؟ ﺁﻳﺎ ﺣﻜﻢ‬
‫ﺧﺪﺍ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻨﻲ ﺍﺳﺖ؟ ﺁﻳﺎ ﺣﻜﻢ ﺧﺪﺍ ﺗﻐﻴﻴﺮ ﻣﻲﻛﻨﺪ؟ ﺍﻳﻦ ﺁﺭﺍء ﺍﮔﺮ ﺍﺯ ﺧﺪﺍﺳﺖ ﭘﺲ ﭼﺮﺍ‬
‫ﺑﺮﺧﻼﻑ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ؟‬
‫ﺳﻮﻡ – ﺿﺮﺭ ﺳﻮﻡ ﻣﺎﻧﺪﻥ ﺩﺭ ﺟﻬﻞ ﻭ ﻛﻔﺮ ﺍﺳﺖ – ﻧﺘﻴﺠﺔ ﺗﻘﻠﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺑﺮﺍﻱ ﻫﺮ‬
‫ﺧﺮﺩﻣﻨﺪﻱ ﻣﺤﺴﻮﺱ ﺍﺳﺖ‪ ،‬ﺑﻲﺧﺒﺮﻱ ﻭ ﺟﻬﻞ ﻣﺮﺩﻡ ﻣﻘﻠّﺪ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﻳﻌﻨﻲ‬
‫ﺭﻭﺵ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺍﺣﺎﺩﻳﺚ ﺩﻳﻨﻲ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﻣﻘﻠﺪﻳﻦ ﺑﮕﻮﺋﻲ‬
‫ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻣﻜﺮﺭ ﻓﺮﻣﻮﺩﻩ ﺟﺰ ﻣﺮﺍ ﻣﺨﻮﺍﻧﻴﺪ‪ ،‬ﻭ ﺩﻋﺎ ﻋﺒﺎﺩﺗﺴﺖ‪ ،‬ﻭ ﺧﻮﺍﻧﺪﻥ ﻏﻴﺮ ﺧﺪﺍ ﺩﺭ‬
‫ﻋﺒﺎﺩﺕ ﺷﺮﻛﺴﺖ ﻭ ﺧﺪﺍ ﺁﻧﺮﺍ ﺷﺮﻙ ﺩﺍﻧﺴﺘﻪ ﻭ ﻧﻔﺮﻣﻮﺩﻩ‪ :‬ﺑﻨﺪﮔﺎﻥ ﻣﻘﺮﺏ ﻣﺮﺍ ﺑﺨﻮﺍﻧﻴﺪ‪ ،‬ﺑﻪ‬
‫ﻋﻼﻭﻩ ﻃﺒﻖ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻨﺪﮔﺎﻥ ﻣﻘﺮﺏ ﺧﺪﺍ ﭘﺲ ﺍﺯ ﻣﺮگ ﺑﻪ ﺩﺍﺭﺍﻟﺴﻼﻡ ﺑﻬﺸﺖ ﺧﻮﺍﻫﻨﺪ‬
‫ﺭﻓﺖ ﻭ ﺭﻭﺣﺸﺎﻥ ﺍﺯ ﺩﻧﻴﺎ ﺑﻲﺧﺒﺮ ﺍﺳﺖ‪ ،‬ﺷﻤﺎ ﭼﺮﺍ ﺩﺭ ﻣﺠﻠﺲ ﺩﻳﻨﻲ ﺁﻧﺎﻥ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻴﺪ؟ ﺩﺭ‬
‫ﺟﻮﺍﺏ ﻣﺎ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﻣﺎ ﻣﻘﻠّﺪﻳﻢ‪ .‬ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺍﺯ ﺑﺮﻛﺖ ﺗﻘﻠﻴﺪ ﺩﺭ ﺷﺮﻙ ﻭﺍﺭﺩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ‬
‫ﺩﻳﮕﺮﻱ ﻣﻲﭘﺮﺳﻲ ﺁﻳﺎ ﺧﺪﺍ ﻛﻪ ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ ﺩﺭ ﻫﺮ ﻣﻜﺎﻥ ﻭ ﺷﺎﻫﺪ ﺑﺮ ﻫﺮ ﭼﻴﺰﻳﺴﺖ‪ ،‬ﺁﻳﺎ‬
‫ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺻﻔﺎﺕ ﺑﺎ ﺧﺪﺍ ﺷﺮﻳﻜﻨﺪ ﻭ ﺍﻳﻦ ﺻﻔﺎﺕ ﺭﺍ ﺩﺍﺭﻧﺪ؟ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺑﻠﻲ‪،‬‬
‫ﺲ َﻛ ِﻤﺜْﻠِ ِﻪ َﺷ ْﻲءٌ ‪ ،‬ﺩﺭ ﺟﻮﺍﺏ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﺎ‬
‫ﻣﻲﭘﺮﺳﻲ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ؟ ﻣﮕﺮ ﺧﺪﺍ ﻧﻔﺮﻣﻮﺩﻩ‪ :‬ﻟَْﻴ َ‬
‫ﻣﻘﻠّﺪﻳﻢ!‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪130‬‬

‫ﺑﻪ ﻳﻚ ﻣﺮﺩ ﺷﺼﺖ ﺳﺎﻟﻪ ﮔﻔﺘﻢ ﺑﻴﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻢ‪ ،‬ﮔﻔﺖ‪ :‬ﻣﺎ ﻣﻘﻠّﺪﻳﻢ‪ ،‬ﺁﻗﺎ ﻓﺮﻣﻮﺩﻩ‬
‫ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴﺴﺖ ﻭ ﻫﺮ ﻛﺲ ﺑﻔﻬﻤﺪ ﮔﻤﺮﺍﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﻦ ﻣﻘﻠﺪ ﺷﺶ ﻧﻔﺮ ﺍﺯ ﻋﻠﻤﺎ‬
‫ﻣﻲﺑﺎﺷﻢ‪.‬‬
‫ﺑﻨﻈﺮ ﺍﻳﻦ ﺑﻴﭽﺎﺭﻩ ﻗﺮﺁﻥ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺖ ﻧﻴﺴﺖ ﻭ ﻛﺘﺎﺏ ﮔﻤﺮﺍﻫﻲ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ؟ ﭼﻮﻥ ﻣﻘﻠّﺪ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﺣﻖ ﺗﻌﺎﻟﻲ ﺩﺭ ﺳﻮﺭﻩ ﻳﻮﺳﻒ ‪ 108‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪              ‬‬
‫ﻳﻌﻨﻲ‪» :‬ﺑﮕﻮ ﺭﺍﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻲﺧﻮﺍﻧﻢ ﺑﺴﻮﻱ ﺧﺪﺍ ﺑﺎ ﺑﺼﻴﺮﺕ ﻭ ﺑﻴﻨﺎﺋﻲ‪ ،‬ﻣﻦ ﻭ ﻫﺮ‬
‫ﻛﺲ ﭘﻴﺮﻭ ﻣﻦ ﺍﺳﺖ«‪.‬‬
‫ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﭘﻴﺮﻭ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﺑﺼﻴﺮﺕ ﻭ ﻓﻬﻢ ﻋﻘﻠﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻧﺒﺎﻳﺪ‬
‫ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﺑﻔﻬﻤﺪ؟‬
‫ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺁﻳﻪ ‪ 104‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫»ﺍﻳﻦ ﻗﺮﺁﻥ ﺑﻴﻨﺎﺋﻴﻬﺎ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺷﻤﺎ ﺁﻣﺪﻩ ﺍﺳﺖ«‪.‬‬
‫ﭼﻬﺎﺭﻡ – ﺍﻧﺤﻄﺎﻁ ﻓﻜﺮﻱ – ﺍﻛﺜﺮ ﻣﻠﺖ ﺍﺳﻼﻡ ﺩﺭ ﺍﺛﺮ ﺗﻘﻠﻴﺪ‪ ،‬ﻓﻜﺮ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ‬
‫ﻧﻴﻨﺪﺍﺧﺘﻪ ﻭ ﺭﺷﺪ ﻓﻜﺮﻱ ﻭ ﻋﻘﻠﻲ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﻫﺮ ﻗﺪﺭ ﻓﻜﺮ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﺍﻧﺪﺍﺯﺩ ﻭ‬
‫ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ ﻣﻌﻄﻞ ﻧﮕﺬﺍﺭﺩ ﺗﺮﻗﻲ ﻭ ﺭﺷﺪ ﻋﻘﻠﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﻭ ﻓﻜﺮ ﺍﻭ ﺿﻌﻴﻒ ﻧﻤﻲﻣﺎﻧﺪ‪،‬‬
‫ﻭﻟﻲ ﻣﻠﺖ ﻭ ﺗﻮﺩﻩ ﻣﺎ ﺍﻣﺮﻭﺯﻩ ﺣﺎﺿﺮ ﻧﻴﺴﺖ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﻣﺴﺎﺋﻞ ﺩﻳﻨﻲ ﺧﻮﺩ ﻓﻜﺮ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ‬
‫ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﺎ ﻣﻘﻠّﺪﻳﻢ‪ ،‬ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ »ﻣﻘﻠّﺪﻳﻢ« ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻳﺎﺩ ﺩﺍﺩﻩﺍﻧﺪ ﺗﺎ ﻣﺒﺎﺩﺍ ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ ﻭ‬
‫ﺑﻪ ﺑﺮﻛﺖ ﻗﺮﺁﻥ ﺑﺼﻴﺮﺕ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ ،‬ﺗﺎﺯﻩ ﺍﮔﺮ ﺑﺮﺍﻱ ﺑﻴﺪﺍﺭﻱ ﺍﻳﻦ ﻣﺮﺩﻡ ﻛﺴﻲ ﻛﺘﺎﺏ ﻋﻠﻤﻲ ﻭ‬
‫ﻳﺎ ﺗﺤﻘﻴﻘﻲ ﺑﻨﻮﻳﺴﺪ ﻓﻮﺭﻱ ﻓﺘﻮﻱ ﺻﺎﺩﺭ ﻣﻲﺷﻮﺩ ﻛﻪ ﻛﺘﺎﺏ ﺍﻭ ﺭﺍ ﻧﺨﻮﺍﻧﻴﺪ‪ ،‬ﻛﺘﺎﺏ ﺧﺮﺍﻓﺎﺕ ﺭﺍ‬
‫ﻣﻲﺧﻮﺍﻧﻨﺪ ﺍﻣﺎ ﻛﺘﺎﺑﻲ ﻛﻪ ﺑﺮﺍﻱ ﻧﺸﺮ ﺣﻘﺎﺋﻖ ﺑﺎﺷﺪ ﻧﺒﺎﻳﺪ ﺑﺨﻮﺍﻧﻨﺪ‪.‬‬
‫ﭘﻨﺠﻢ – ﻋﺪﻡ ﺗﻤﻴﺰ ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ – ﻋﺪﻡ ﺗﻤﻴﺰ ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻣﺤﻞ ﺍﺑﺘﻼﻱ ﺍﻛﺜﺮ ﻣﺮﺩﻡ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻣﻲﺑﻴﻨﻲ ﮔﻮﻳﻨﺪﻩﺍﻱ ﺑﺮ ﻣﻨﺒﺮ ﻣﻲﺭﻭﺩ ﻭ ﺑﻪ ﻧﺎﻡ ﺩﻳﻦ ﻫﺮﭼﻪ ﺑﺎﻃﻞ ﺍﺳﺖ ﻣﻲﮔﻮﻳﺪ‬
‫ﻭ ﻛﺴﻲ ﺟﺮﺋﺖ ﺟﻠﻮﮔﻴﺮﻱ ﻭ ﺍﻳﺮﺍﺩ ﻧﺪﺍﺭﺩ ﺯﻳﺮﺍ ﺑﺎﻃﻠﻬﺎﻱ ﺍﻭ ﻣﺸﺘﺮﻱ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﺍﻭ ﺑﺮﺍﻱ‬
 ‫‪131‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﺮﺩﻡ ﺷﻔﻴﻊ ﻣﻲﺗﺮﺍﺷﺪ ﻭ ﮔﻨﺎﻩ ﺭﺍ ﻣﻲﺑﺨﺸﺪ ﻭ ﺑﻬﺸﺖﻫﺎ ﺣﻮﺍﻟﻪ ﻣﻲﺩﻫﺪ ﻭ ﺑﻪ ﻧﻈﺮ ﻣﺮﺩﻡ‬
‫ﻣﻄﺎﻟﺐ ﺍﻭ ﻣﻄﺎﻟﺐ ﺍﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻮﺍﻡ ﻫﻢ ﻣﺸﺘﺮﻱ ﻫﻤﻴﻦ ﭼﻴﺰﻫﺎ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻲ ﺍﺯ ﻳﻜﻨﻔﺮ‬
‫ﻣﻨﺒﺮﻱ ﻓﺎﺿﻞ ﻣﻄﺎﻟﺐ ﺿﺪ ﻗﺮﺁﻧﻲ ﺷﻨﻴﺪﻩ ﻣﻲﺷﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺷﻴﻌﻪ ﻋﻠﻲ‪ ‬ﻧﻪ‬
‫ﺳﺌﻮﺍﻝ ﺩﺍﺭﺩ ﻧﻪ ﺟﻮﺍﺏ ﻧﻪ ﺣﺴﺎﺏ‪ ،‬ﻭ ﻳﻜﺴﺮﻩ ﺑﻪ ﺑﻬﺸﺖ ﻣﻲﺭﻭﺩ‪ ،‬ﻭ ﻫﻴﭻ ﻓﺮﺷﺘﻪﺍﻱ ﺟﺮﺋﺖ‬
‫ﺳﺌﻮﺍﻝ ﺍﺯ ﺍﻭ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺿّﺪ ﻗﺮﺁﻧﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺩﺭ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺁﻳﻪ ‪6‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪       ‬‬
‫»ﺍﻟﺒﺘﻪ ﻣﺎ ﺍﺯ ﺗﻤﺎﻡ ﺍﻣﺘﻬﺎ ﺳﺌﻮﺍﻝ ﻣﻲﻛﻨﻴﻢ ﻭ ﺍﻟﺒﺘﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺳﺌﻮﺍﻝ ﻣﻲﻛﻨﻴﻢ«‪.‬‬
‫ﭼﮕﻮﻧﻪ ﺍﺯ ﺷﻴﻌﻪ ﻋﻠﻲ‪ ‬ﺳﺌﻮﺍﻝ ﻧﻤﻲﺷﻮﺩ ﻣﮕﺮ ﺷﻴﻌﻪ ﺍﺯ ﺍﻣﺖ ﭘﻴﻐﻤﺒﺮ ﻧﻴﺴﺖ؟ ﺩﺭ‬
‫ﺟﻮﺍﺏ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺧﺮﻳﺪﺍﺭ ﺩﺍﺭﺩ ﻭﻟﻲ ﺳﺨﻦ ﺣﻖ ﺧﺮﻳﺪﺍﺭ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻣﻘﺪﺳﻴ‪‬ﻦ ﻣﺎ ﺍﺯ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﭼﺮﺍ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﻘﻠّﺪﻧﺪ‪ .‬ﻳﻚ ﻧﻔﺮ ﺟﻮﺍﻥ ﻓﺎﺭﻍ‬
‫ﺍﻟﺘﺤﺼﻴﻞ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ ﺭﻓﺘﻪ ﺑﻮﺩ ﺍﺭﻭﭘﺎ ﺑﺎ ﻳﻚ ﻧﻔﺮ ﻣﺒﻠﻎ ﻣﺴﻴﺤﻲ ﻣﺬﺍﻛﺮﻩ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ‬
‫ﺷﻤﺎ ﻣﺒﻠﻎ ﻣﺴﻴﺤﻲ ﺁﻳﺎ ﺩﺭ ﺍﺳﻼﻡ ﺗﺤﻘﻴﻘﺎﺗﻲ ﻛﺮﺩﻩﺍﻳﺪ؟ ﺁﻳﺎ ﺍﺣﺘﻤﺎﻝ ﻧﻤﻲﺩﻫﻴﺪ ﺍﺳﻼﻡ ﺣﻖ‬
‫ﺑﺎﺷﺪ؟ ﺍﻭ ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺘﻪ ﺑﻮﺩ ﺧﻮﺩ ﺷﻤﺎ ﻛﻪ ﻳﻜﻨﻔﺮ ﺩﺍﻧﺸﺠﻮﻱ ﻣﺴﻠﻤﺎﻧﻴﺪ ﺩﺭﺑﺎﺭﻩ ﺍﺳﻼﻡ‬
‫ﺗﺤﻘﻴﻘﺎﺗﻲ ﻛﺮﺩﻩﺍﻳﺪ؟ ﺟﻮﺍﻥ ﻣﺴﻠﻤﺎﻥ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﺎ ﻭﺟﻮﻫﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻳﻚ ﻋﺪﻩ ﺁﺧﻮﻧﺪ‬
‫ﻣﻲﺩﻫﻴﻢ ﺗﺎ ﺁﻧﻬﺎ ﺑﺮﻭﻧﺪ ﺗﺤﻘﻴﻖ ﻛﻨﻨﺪ ﻭ ﻣﺎ ﻣﻮﻇّﻒ ﺑﻪ ﺗﺤﻘﻴﻖ ﻧﻴﺴﺘﻴﻢ ﺯﻳﺮﺍ ﻣﺎ ﻣﻘﻠﺪﻳﻢ‪.‬‬
‫ﻣﻼﺣﻈﻪ ﺑﻔﺮﻣﺎﺋﻴﺪ ﻳﻜﻨﻔﺮ ﺩﺍﻧﺸﺠﻮﻱ ﺍﺳﻼﻣﻲ ﺍﺯ ﺍﺳﻼﻡ ﺑﻲﺧﺒﺮ ﺍﺳﺖ ﺑﻌﻨﻮﺍﻥ ﺍﻳﻨﻜﻪ ﻣﻘﻠﺪ‬
‫ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺛﺮ ﺗﻘﻠﻴﺪ ﺁﻧﭽﻪ ﻋﻘﺎﺋﺪ ﺑﺎﻃﻠﻪ ﺑﻮﺩﻩ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﮔﺎﻫﻲ ﻓﻼﻥ ﺁﻳﺖ ﺍﷲ ﻛﻪ ﻣﺮﺟﻊ ﺷﺪﻩ ﺩﺭ ﺍﺛﺮ ﻓﻌﺎﻟﻴﺖ ﺗﺒﻠﻴﻐﺎﺗﻲ‪ ،‬ﺍﺯ ﻗﺮﺁﻥ ﺑﻜﻠﻲ ﺑﻲﺍﻃّﻼﻉ‬
‫ﺍﺳﺖ ﻭ ﻣﻌﻠﻮﻣﺎﺗﺶ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﻋﻘﺎﺋﺪ ﻓﻼﺳﻔﻪ ﻳﻮﻧﺎﻥ ﻭ ﺗﺼﻮﻑ ﻭ ﻳﺎ ﻛﺘﺐ ﻏﻼﻩ ﺷﻴﻌﻪ‪ ،‬ﻭ‬
‫ﺩﺭ ﺍﺛﺮ ﻣﺮﺟﻌﻴﺖ ﺍﻭ ﻋﻘﺎﺋﺪ ﺑﺎﻃﻠﻪ ﻓﻼﺳﻔﻪ ﻭ ﻛﻔﺮﻳﺎﺕ ﻏﻼة ﻭ ﺻﻮﻓﻴﻪ ﻧﺸﺮ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫ﻋﻮﺍﻡ ﺑﻴﭽﺎﺭﻩ ﺧﺒﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﺍﻭ ﻣﻘﻠﺪ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺩﺭ ﺍﺛﺮ ﺟﻬﻞ ﻣﺮﺩﻡ ﻭ ﺗﻘﻠﻴﺪ ﺍﻳﺸﺎﻥ‬
‫ﺑﺪﺗﺮﻳﻦ ﺧﻠﻖ ﺧﺪﺍ ﭼﻨﺎﻧﭽﻪ ﺣﻀﺮﺕ ﻋﺴﻜﺮﻱ‪ ‬ﻓﺮﻣﻮﺩﻩ ﻣﺮﺟﻊ ﺗﻘﻠﻴﺪ ﺷﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﺳﻔﻴﻨﻪ ﺍﻟﺒﺤﺎﺭ ﺟﻠﺪ ﺩﻭﻡ ﺻﻔﺤﻪ ‪ 57‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﺴﻜﺮﻱ‪ ‬ﻛﻪ ﺑﻪ ﺍﺑﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪132‬‬

‫ﻫﺎﺷﻢ ﻓﺮﻣﻮﺩﻩ‪" :‬ﺳﻴﺄﺗﯽ زﻣﺎن ﻋﻠﯽ اﻟﻨﺎس وﺟﻮﻫﻬﻢ ﺿﺎﺣﮑﺔ ﻣﺴﺘﺒﺸﺮة‪ ،‬و ﻗﻠﻮﺑﻬﻢ ﻣﻈﻠﻤﺔ‬
‫ﻣﻨﮑﺪرة‪ ،‬اﻟﺴﻨﺔ ﻓﻴﻬﻢ ﺑﺪﻋﺔ‪ ،‬و اﻟﺒﺪﻋﺔ ﻓﻴﻬﻢ ﺳﻨﺔ‪ ،‬اﻟﻤﺆﻣﻦ ﺑﻴﻨﻬﻢ ﻣﺤﻘﺮ‪ ،‬و اﻟﻔﺎﺳﻖ ﺑﻴﻨﻬﻢ‬
‫ﻣﻮﻗﺮ‪ ،‬أﻣﺮآﺋﻬﻢ ﺟﺎﺋﺮون‪ ،‬و ﻋﻠﻤﺂﺋﻬﻢ ﻓﯽ أﺑﻮاب اﻟﻈﻠﻤﺔ ﺳﺂﺋﺮون‪ ،‬أﻏﻨﻴﺎﺋﻬﻢ ﻳﺴﺮﻗﻮن زاد‬
‫اﻟﻔﻘﺮاء‪ ،‬وأﺻﺎﻏﺮﻫﻢ ﻳﺘﻘﺪﻣﻮن ﻋﻠﯽ اﻟﮑﺒﺮآء‪ ،‬ﮐﻞ ﺟﺎﻫﻞ ﻋﻨﺪﻫﻢ ﺧﺒﻴﺮ‪ ،‬ﻻﻳﻤﻴﺰون ﺑﻴﻦ‬
‫اﻟﻤﺨﻠﺺ و اﻟﻤﺮﺗﺎب‪ ،‬و ﻻﻳﻌﺮﻓﻮن اﻟﻀﺄن ﻣﻦ اﻟﺬﺋﺎب‪ ،‬ﻋﻠﻤﺂﺋﻬﻢ ﺷﺮار ﺧﻠﻖ اﷲ ﻋﻠﯽ وﺟﻪ‬
‫اﻷرض ﻷﻧﻬﻢ ﻳﻤﻴﻠﻮن إﻟﯽ اﻟﻔﻠﺴﻔﺔ و اﻟﺘﺼﻮف و أﻳﻢ اﷲ أﻧﻬﻢ ﻣﻦ أﻫﻞ اﻟﻌﺪوان‬
‫واﻟﺘﺤﺮﻳﻒ‪) "...‬ﺗﺎ ﺁﺧﺮ(‪ .‬ﻳﻌﻨﻲ‪» :‬ﺑﻪ ﺍﻳﻦ ﺯﻭﺩﻱ ﺯﻣﺎﻧﻲ ﺑﺮ ﻣﺮﺩﻡ ﺑﻴﺎﻳﺪ ﻛﻪ ﭼﻬﺮﻩﻫﺎﻳﺸﺎﻥ ﺷﺎﺩ‬
‫ﻭ ﺧﻨﺪﺍﻥ ﻭ ﺩﻟﻬﺎﻳﺸﺎﻥ ﺗﻴﺮﻩ ﻭ ﺗﺎﺭ ﺍﺳﺖ‪ ،‬ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺰﺩﺷﺎﻥ ﺑﺪﻋﺖ‪ ،‬ﻭ ﺑﺪﻋﺖ‬
‫ﻧﺰﺩﺷﺎﻥ ﺳﻨﺖ‪ ،‬ﻣﺆﻣﻦ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﻣﺤﻘﺮ‪ ،‬ﻭ ﻓﺎﺳﻖ ﻧﺰﺩﺷﺎﻥ ﻣﻮﻗﺮ ﺍﺳﺖ‪ ،‬ﺃﻣﺮﺍء ﺍﻳﺸﺎﻥ ﺳﺘﻤﮕﺮ‬
‫ﻭ ﻋﻠﻤﺎء ﺍﻳﺸﺎﻥ ﺑﺎ ﺳﺘﻤﮕﺮﺍﻥ ﻫﻤﻘﺪﻡﺍﻧﺪ ﺛﺮﻭﺗﻤﻨﺪﺍﻧﺸﺎﻥ ﺗﻮﺷﻪ ﻓﻘﺮﺍء ﺭﺍ ﺑﺪﺯﺩﻧﺪ ﻭ ﻛﻮﭼﻚﻫﺎ‬
‫ﺑﺮ ﺑﺰﺭﮔﺎﻥ ﻣﻘﺪﻡ ﺷﻮﻧﺪ‪ ،‬ﻫﺮ ﻧﺎﺩﺍﻧﻲ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﺧﺒﻴﺮﺍﺳﺖ‪ ،‬ﺑﻴﻦ ﻣﺨﻠﺺ ﻭ ﻣﻨﺎﻓﻖ ﻓﺮﻕ‬
‫ﻧﮕﺬﺍﺭﻧﺪ‪ ،‬ﻭ ﻣﻴﺶ ﺭﺍ ﺍﺯ ﮔﺮگ ﻧﺸﻨﺎﺳﻨﺪ‪ ،‬ﻋﻠﻤﺎء ﺍﻳﺸﺎﻥ ﺑﺪﺗﺮﻳﻦ ﺧﻠﻖ ﺧﺪﺍﻳﻨﺪ ﺑﺮ ﺭﻭﻱ ﺯﻣﻴﻦ‪،‬‬
‫ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﻣﺎﻳﻠﻨﺪ ﺑﻪ ﻓﻠﺴﻔﻪ ﻭ ﺗﺼﻮﻑ‪ ،‬ﻭ ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﻳﺸﺎﻧﻨﺪ ﺍﻫﻞ ﻋﺪﺍﻭﺕ ﻭ ﺍﻧﺤﺮﺍﻑ ﺗﺎ‬
‫ﺁﺧﺮ ﻛﻼﻡ ﺍﻣﺎﻡ‪.«‬‬
‫ﺍﻣﺮﻭﺯﻩ ﻫﺮ ﺩﺍﻧﺸﻤﻨﺪ ﻣﻮﺣﺪ ﺑﻴﺪﺍﺭ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﺪ ﻭ ﻛﺘﺎﺑﻲ ﺑﻨﻮﻳﺴﺪ‬
‫ﺧﻮﺍﻧﺪﻥ ﻛﺘﺎﺏ ﺍﻭ ﺭﺍ ﺗﺤﺮﻳﻢ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻋﻘﺎﻳﺪ ﻗﺮﺁﻧﻲ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ ﻭ ﻳﺎ ﻳﻜﻲ ﺍﺯ ﻋﻘﺎﻳﺪ‬
‫ﺑﺎﻃﻠﻪ ﻭ ﺧﺮﺍﻓﺎﺕ ﺭﺍ ﻣﻌﺮﻓﻲ ﻛﻨﺪ‪ ،‬ﻫﻤﻴﻦ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻓﻠﺴﻔﻪﻣﺂﺏ ﺍﻭ ﺭﺍ ﻣﻲﻛﻮﺑﻨﺪ ﻭ ﻳﺎ ﺗﻜﻔﻴﺮ‬
‫ﻛﺮﺩﻩ ﻭ ﻣﻠﺖ ﺑﻴﭽﺎﺭﻩ ﺭﺍ ﺩﺭ ﻛﻔﺮ ﻭ ﺧﺮﺍﻓﺎﺕ ﻧﮕﻪ ﻣﻲﺩﺍﺭﻧﺪ‪.‬‬
‫ﺷﺸﻢ – ﭘﺴﺘﻲ ﻭ ﺍﺿﻤﺤﻼﻝ‪ :‬ﺗﻘﻠﻴﺪ ﻣﺸﺘﻖ ﺍﺯ ﻗﻼﺩﻩ ﺍﺳﺖ ﻭ ﻗﻼﺩﻩ ﺭﺍ ﺑﮕﺮﺩﻥ ﺣﻴﻮﺍﻧﻲ‬
‫ﻣﻲﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﻫﻤﺮﺍﻩ ﻣﻲﺑﺮﻧﺪ‪ ،‬ﮔﻮﻳﺎ ﺁﻧﻜﻪ ﺗﻘﻠﻴﺪ ﺭﺍ ﻭﺍﺟﺐ ﻣﻲﺩﺍﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺣﻴﻮﺍﻥ‬
‫ﻓﺮﺽ ﻛﺮﺩﻩ ﻭ ﻣﻘﻠﺪﻳﻦ ﺍﻭ ﺑﻪ ﭼﻨﻴﻦ ﭘﺴﺘﻲ ﺗﻦ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﺳﺘﻘﻼﻝ ﻓﻜﺮﻱ ﺑﺎﺯ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﺍﻃﺎﻋﺖ ﺑﺪﻭﻥ ﻣﺪﺭﻙ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﺑﺮ ﭘﺴﺘﻲ ﻭ ﺍﺿﻤﺤﻼﻝ‬
‫ﻣﻠﺘﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻤﻴﻦ ﺭﺍ ﺧﺪﺍ ﻣﺬّﻣﺖ ﻛﺮﺩﻩ ﻭ ﻟﺬﺍ ﺗﻤﺎﻡ ﺍﻗﺴﺎﻡ ﺁﻥ ﺭﺍ ﺑﺎﻃﻞ ﺷﻤﺮﺩﻩ‪:‬‬
‫ﺍﻭﻝ – ﺗﻘﻠﻴﺪ ﺍﺯ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﺁﻳﻪ ‪ 104‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫‪133‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫‪              ‬‬

‫‪           ‬‬
‫»ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﻴﺎﺋﻴﺪ ﺑﺴﻮﻱ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﻭ ﺑﺴﻮﻱ ﺭﺳﻮﻝ‪،‬‬
‫ﮔﻮﻳﻨﺪ ﻫﻤﺎﻥ ﺭﻭﺵ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﻳﺎﻓﺘﻪﺍﻳﻢ ﺑﺮﺍﻱ ﻣﺎ ﻛﺎﻓﻲ ﺍﺳﺖ«‪.‬‬
‫ﺁﻳﺎ ﻭ ﺍﮔﺮ ﭼﻪ ﭘﺪﺭﺍﻧﺸﺎﻥ ﻧﺎﺩﺍﻥ ﻭ ﺍﺯ ﻫﺪﺍﻳﺖ ﺩﻭﺭ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ )ﺑﺎﺯ ﺁﻧﺎﻥ ﭘﻴﺮﻭﻱ ﻣﻲﻛﻨﻨﺪ(‪.‬‬
‫ﺩﻭﻡ – ﺗﻘﻠﻴﺪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﺁﻗﺎﻳﺎﻥ ﻭ ﻋﻠﻤﺎء ﺩﻳﻨﻲ ﺧﻮﺩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ ﺁﻳﺎﺕ‬
‫‪ 66‬ﻭ ‪ 67‬ﻭ ‪ 68‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪*            ‬‬

‫‪   *        ‬‬

‫‪     ‬‬

‫»ﺭﻭﺯﻱ ﻛﻪ ﺻﻮﺭﺕ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﺗﺶ ﺩﻭﺯﺥ ﺑﮕﺮﺩﺩ‪ ،‬ﻣﻲﮔﻮﻳﻨﺪ ﺍﻱ ﻛﺎﺵ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ‬
‫ﺑﻮﺩﻳﻢ ﺧﺪﺍ ﺭﺍ ﻭ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ ﺑﻮﺩﻳﻢ ﺭﺳﻮﻝ ﺭﺍ‪ ،‬ﻭ ﮔﻮﻳﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺎ ﻭﺁﻗﺎﻳﺎﻥ ﻭ‬
‫ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻳﻢ ﻛﻪ ﻣﺎ ﺭﺍ ﮔﻤﺮﺍﻩ ﻛﺮﺩﻧﺪ‪ ،‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻋﺬﺍﺏ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺩﻭ ﻣﻘﺎﺑﻞ ﻛﻦ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻟﻌﻦ ﻧﻤﺎ ﻟﻌﻦ ﺑﺰﺭﮔﻲ«‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺩﺭ ﺫﻡ‪ ‬ﺗﻘﻠﻴﺪ ﺁﻣﺪﻩ ﻣﺎﻧﻨﺪ ﺁﻳﻪ ‪ 21‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺁﻳﻪ ‪ 47‬ﺳﻮﺭﻩ‬
‫ﻏﺎﻓﺮ‪ ،‬ﻭ ﺁﻳﻪ ‪ 31‬ﺗﺎ ‪ 33‬ﺳﻮﺭﻩ ﺳﺒﺎء‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻣﻠﺖ ﻣﺎ ﺩﺭ ﺍﺛﺮ ﺗﻘﻠﻴﺪ ﻭ ﻓﻘﺪﺍﻥ ﺗﺤﻘﻴﻖ ﺍﺯ ﺍﻳﻦ‬
‫ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﺑﻲﺧﺒﺮﻧﺪ‪ .‬ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺍﺳﻼﻡ ﺩﻳﻦ ﺗﺤﻘﻴﻘﻲ ﺍﺳﺖ ﻧﻪ ﺗﻘﻠﻴﺪﻱ‪ ،‬ﺩﻳﻦ‬
‫ﻋﻠﻤﻲ ﺍﺳﺖ ﻧﻪ ﻇﻨﻲ ﻭ ﮔﻤﺎﻧﻲ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺩﻳﻦ ﺗﻘﻴﻠﺪﻱ ﺩﻳﻦ ﺗﺤﻘﻴﻘﻲ ﺭﺍ ﭘﺎﻣﺎﻝ ﻛﺮﺩﻩ ﻭ‬
‫ﺗﻤﺎﻡ ﺧﺮﺍﻓﺎﺕ ﻭ ﻣﻮﻫﻮﻣﺎﺕ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺩﻳﻦ ﻭﺍﺭﺩ ﺍﺳﻼﻡ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺣﺘﻲ ﺑﻘﻮﻝ ﺻﺎﺣﺐ‬
‫ﻣﻌﺎﻟﻢ ﺗﻤﺎﻡ ﻣﺠﺘﻬﺪﻳﻦ ﻣﺘﺄﺧﺮﻳﻦ ﺧﻮﺩﺷﺎﻥ ﻣﻘﻠﺪ ﻣﺘﻘﺪﻣﻴﻦ ﺑﻮﺩﻩ ﻭ ﺧﻮﺩ ﻣﻘﻠﺪ ﺳﺎﺑﻘﻴﻦ‬
‫ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪134‬‬

‫ﺍﻣﻴﺪ ﺍﺳﺖ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻴﺪﺍﺭ ﻭ ﻣﺠﺘﻬﺪﻳﻦ ﺣﻘﻴﻘﻲ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻨﺪ ﻭ ﺣﺮﻣﺖ ﺗﻘﻠﻴﺪ ﺭﺍ‬
‫ﻛﺘﻤﺎﻥ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﻭﺟﻮﺏ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺍﻣﻮﺭ ﺩﻳﻦ ﺭﺍ ﺍﻋﻼﻡ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺮﺩﻡ ﻧﻴﺰ ﻃﺒﻖ ﺁﻳﻪ‬
‫‪ 108‬ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﺑﺼﻴﺮﺕ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪.‬‬
‫ﺿﺮﺭ ﻫﻔﺘﻢ ﻭ ﻫﺸﺘﻢ ﺗﻘﻠﻴﺪ – ﻋﺪﻡ ﺍﺣﺴﺎﺱ ﻣﺴﺌﻮﻟﻴﺖ‪ :‬ﻋﺪﻡ ﺍﺣﺴﺎﺱ ﻣﺴﺌﻮﻟﻴﺖ ﮔﻨﺎﻩ‬
‫ﺑﺰﺭﮔﻲ ﺍﺳﺖ‪ .‬ﻣﻠﺘﻲ ﻛﻪ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﺭﺍ ﺗﻘﻠﻴﺪ ﻣﻲﺩﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﻣﺴﺌﻮﻝ ﺗﺤﻘﻴﻖ ﻧﻤﻲﺩﺍﻧﺪ ﻭ‬
‫ﺣﺲ ﻛﻨﺠﻜﺎﻭﻱ ﻭ ﺗﺤﻘﻴﻖ ﺍﻭ ﺭﺍ ﻛﻮﺭ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻫﻴﭻ ﻛﺲ ﺧﻮﺩ ﺭﺍ‬
‫ﻣﺴﺌﻮﻝ ﻓﻬﻢ ﺣﻘﺎﻳﻖ ﺩﻳﻨﻲ ﻭ ﻧﺸﺮ ﺁﻥ ﻧﻤﻲﺩﺍﻧﺪ ﻭ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻧﻤﻲﻛﻨﺪ‪ .‬ﻣﺮﺩﻣﻲ‬
‫ﻛﻪ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﻨﻲ ﺗﺤﻘﻴﻘﻲ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻫﺮﭼﻪ ﺑﻨﺎﻡ ﺩﻳﻦ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺎﻭﺭ ﻣﻲﻛﻨﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﺁﻥ ﭘﻮﻝ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻓﻌﻼً ﺩﺭ ﺍﻳﺮﺍﻥ ﻫﺮ ﺳﺎﻟﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺗﻮﻣﺎﻥ ﺧﺮﺝ ﺗﺮﻭﻳﺞ ﺧﺮﺍﻓﺎﺕ ﺯﻳﺮ ﻋﻨﻮﺍﻥ‬
‫ﺗﺮﻭﻳﺞ ﺩﻳﻦ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻧﻈﺮ ﻣﺮﺩﻡ ﺑﻪ ﺩﻫﺎﻥ ﻣﻼّ ﻭ ﻣﺮﺟﻊ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﻣﺮﺟﻊ ﺍﻭ ﺑﻪ ﻛﺴﻲ ﻛﻪ‬
‫ﺩﺭ ﻣﻨﺒﺮ ﺧﺮﺍﻓﻪ ﻭ ﺑﺎﻃﻞ ﺑﺎﻓﺘﻪ ﻃﻴﺐ ﺍﷲ ﮔﻔﺖ ﻭ ﻳﺎ ﺳﻜﻮﺕ ﻛﺮﺩ‪ ،‬ﺍﻭ ﺧﻴﺎﻝ ﻣﻲﻛﻨﺪ ﺗﻤﺎﻣﺶ‬
‫ﺣﻖ ﺑﻮﺩ ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺍﻋﺘﺮﺍﺽ ﻛﻨﺪ‪ ،‬ﻣﻲﮔﻮﻳﺪ‪ :‬ﺗﻮ ﺑﻬﺘﺮ ﻣﻲﻓﻬﻤﻲ ﻭ ﻳﺎ ﺁﻥ ﻣﺠﺘﻬﺪﻱ ﻛﻪ ﺩﺭ‬
‫ﻣﺠﻠﺲ ﺑﻮﺩ؟ ﭘﺲ ﭼﺮﺍ ﺍﻭ ﺍﻋﺘﺮﺍﺽ ﻧﻜﺮﺩ؟‬
‫ﺿﺮﺭ ﻧﻬﻢ – ﺗﻘﻠﻴﺪ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ‪ :‬ﺑﺮﺍﻱ ﻣﺮﺩﻣﻲ ﻛﻪ ﺗﻘﻠﻴﺪ ﻋﺎﺩﺕ ﺷﺪﻩ ﺍﺳﺖ ﺣﺘﻲ ﺩﺭ‬
‫ﺍﺻﻮﻝ ﺩﻳﻦ ﺧﻮﺩ ﺗﻘﻠﻴﺪ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﻣﺠﺘﻬﺪ ﺍﻳﺸﺎﻥ ﺑﻨﻮﻳﺴﺪ ﻛﻪ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﺗﻘﻠﻴﺪ‬
‫ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ ،‬ﻧﻪ ﻣﻘﻠﺪﻳﻦ ﺍﻭ ﮔﻮﺵ ﺑﻪ ﺍﻳﻦ ﻓﺘﻮﻱ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﻧﻪ ﺧﻮﺩ ﺁﻥ ﻣﺠﺘﻬﺪ ﺑﻪ ﺍﻳﻦ‬
‫ﻓﺘﻮﺍﻳﺶ ﻋﻤﻞ ﻣﻲﻛﻨﺪ ﻭ ﺑﺎﺯ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﻓﺘﻮﻱ ﻣﻲﺩﻫﺪ ﻭ ﻣﻘﻠﺪﻳﻦ ﺍﻭ ﻣﻲﭘﺬﻳﺮﻧﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻳﻜﻲ ﺍﺯ ﻣﺠﺘﻬﺪﻳﻦ ﺯﻣﺎﻥ ﻣﺎ ﻧﻮﺷﺘﻪ‪ :‬ﺗﻘﻠﻴﺪ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﻭ ﺧﻮﺩ‬
‫ﻓﺘﻮﻱ ﺩﺍﺩﻩ ﻛﻪ ﺍﻣﺎﻡ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻫﻤﻪ ﺟﺎ ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺠﺘﻬﺪ ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ ﺍﻭ‬
‫ﻓﺘﻮﻱ ﺩﺍﺩ ﺑﺮ ﺿﺪ‪ ‬ﺻﺪ ﺁﻳﻪ ﺍﺯ ﻗﺮﺁﻥ ﻛﻪ ﺍﻣﺎﻡ ﺧﺎﻟﻖ ﻭ ﻣﻜّﻮﻥ ﺟﻬﺎﻧﺴﺖ ﻭ ﻣﻲﺗﻮﺍﻧﺪ ﭼﻴﺰﻱ ﺭﺍ‬
‫ﺍﺯ ﻋﺪﻡ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﻗﺪﺭﺗﻲ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻋﻄﺎ ﻛﺮﺩﻩ ﻭﻻﻳﺖ ﺗﻜﻮﻳﻨﻲ ﺩﺍﺭﺩ‪ ،‬ﻭ‬
‫ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺑﻪ ﭼﻨﻴﻦ ﻛﻔﺮﻳﺎﺕ ﻭ ﺷﺮﻛﻴﺎﺕ ﻓﺘﻮﻱ ﺩﺍﺩ‪ ،‬ﻋﻤﻮﻡ ﻋﻮﺍﻡ ﭘﺬﻳﺮﻓﺘﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﻘﻠﺪﻧﺪ‬
‫ﻭ ﻋﻘﺎﻳﺪ ﺣﻘّﻪ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﻣﺪﺍﺭﻙ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﺗﻘﻠﻴﺪ ﻋﺎﺩﺕ ﻛﺮﺩﻩﺍﻧﺪ ﻟﺬﺍ ﺣﻮﺻﻠﻪ‬
 ‫‪135‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺗﺤﻘﻴﻖ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭ ﻟﺬﺍ ﺑﻴﺸﺘﺮ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻟﻲ ﻛﻪ ﺩﺍﺭﻧﺪ ﻣﻮﻫﻮﻣﺎﺕ ﻭ ﺧﺮﺍﻓﺎﺕ ﻣﻲﺑﺎﺷﺪ ﻭ ﺍﺯ‬
‫ﺍﺳﻼﻡ ﻧﻴﺴﺖ‪.‬‬
‫ﺿﺮﺭ ﺩﻫﻢ – ﺩﻛّﺎﻥ ﺩﻳﻨﻲ‪ :‬ﻣﺎ ﺑﻪ ﻣﺠﺘﻬﺪﻳﻦ ﺣﻘﻴﻘﻲ ﺍﻳﺮﺍﺩﻱ ﻧﺪﺍﺭﻳﻢ ﻭﻟﻲ ﺩﺭ ﺍﺛﺮ ﺗﻘﻠﻴﺪ‬
‫ﻋﻮﺍﻡ ﻭ ﺩﺍﺩﻥ ﻭﺟﻮﻫﺎﺕ‪ ،‬ﻫﺮ ﻃﺎﻟﺐ ﺩﻧﻴﺎ ﻭ ﻧﺎﺍﻫﻠﻲ ﺑﻪ ﻓﻜﺮ ﻣﺮﺟﻌﻴﺖ ﻭ ﮔﺮﻓﺘﻦ ﻭﺟﻮﻫﺎﺕ‬
‫ﺍﻓﺘﺎﺩﻩ‪ ،‬ﺣﺎﻝ ﺁﻥ ﻭﺟﻮﻫﺎﺕ ﻣﺪﺭﻙ ﺩﻳﻨﻲ ﺩﺍﺭﺩ ﻳﺎ ﻧﺪﺍﺭﺩ ﺑﺤﺜﻲ ﺍﺳﺖ ﺟﺪﺍ‪ ،‬ﻣﺎ ﻛﺎﺭﻱ ﻧﺪﺍﺭﻳﻢ‪،‬‬
‫ﻭﻟﻲ ﺍﻛﺜﺮ ﺩﺭ ﺭﺍﻩ ﻫﻮﻱ ﻭﻫﻮﺱ ﻭ ﺗﺤﻜﻴﻢ ﻣﺮﺟﻌﻴﺖ ﺻﺮﻑ ﻣﻲﺷﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺍﺻﺤﺎﺏ‬
‫ﺍﻭ ﻣﻨﺰﻟﻬﺎ ﺧﺮﻳﺪﻩ ﻭﺩﺳﺘﮕﺎﻫﻲ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺩﺭﺑﺎﺭﻱ ﺳﺎﺧﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺷﻬﺮ ﻭﻛﻼﺋﻲ‬
‫ﮔﺬﺍﺷﺘﻪ ﻛﻪ ﻛﺎﺭﻱ ﻧﺪﺍﺭﻧﺪ ﺟﺰ ﺭﻓﺘﻦ ﺩﺭﺏ ﺩﻛّﺎﻥ ﺍﻳﻦ ﻭ ﺁﻥ ﻭ ﺣﺴﺎﺏ ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ‬
‫ﺯﺣﻤﺘﻜﺶ ﺭﺍ ﻛﺸﻴﺪﻥ‪ ،‬ﻓﻼﻥ ﺯﻥ ﭼﺮﺥﺭﻳﺲ ﻭ ﻓﻼﻥ ﺑﺎﺭﻛﺶ ﻗﺪ ﺧﻤﻴﺪﻩ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﻘﺪﺍﺭﻱ‬
‫ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﺪﻫﺪ ﺗﺎ ﻣﺎﻝ ﺍﻭ ﺣﻼﻝ ﺷﻮﺩ‪ ،‬ﻭ ﺁﻗﺎ ﻫﺮ ﭼﻪ ﺧﻮﺍﺳﺖ ﺑﻬﺮ ﻛﺲ ﻣﻴﻞ ﺩﺍﺭﺩ‬
‫ﺧﺼﻮﺻﺎً ﺑﻪ ﻣﺘﻤﻠﻘﻴﻦ ﻭ ﭼﺎﭘﻠﻮﺳﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﺗﺎ ﺁﻧﺎﻥ ﺩﺭ ﻣﻨﺒﺮﻫﺎ ﺗﻌﺮﻳﻒ ﻛﺮﺩﻩ ﻭ ﻧﻈﺮ ﻣﺮﺩﻡ‬
‫ﻋﻮﺍﻡ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺟﻠﺐ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺣﺘﻲ ﺩﺭ ﻣﺸﺎﻫﺪ ﭘﻮﻝ ﺑﻪ ﺧﺪﺍﻡ ﺁﺳﺘﺎﻧﻪ ﻣﻲﺩﻫﻨﺪ ﻛﻪ‬
‫ﺯﻭ‪‬ﺍﺭ ﺭﺍ ﺑﺮﺍﻱ ﺣﺴﺎﺏ ﻣﺎﻝ ﻧﺰﺩ ﺁﻗﺎ ﺑﺒﺮﻧﺪ‪ .‬ﻣﻦ ﺧﻮﺩ ﺳﻴ‪‬ﺪﻱ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﻣﻴﻼﻧﻲ ﺳﺮﺍﻍ ﺩﺍﺭﻡ‬
‫ﭼﻮﻥ ﺍﺯ ﻧﺠﻒ ﺑﺮﮔﺸﺖ ﻭ ﺑﻪ ﻣﺸﻬﺪ ﺁﻣﺪ‪ ،‬ﻧﺎﻥ ﺧﺎﻟﻲ ﻧﺪﺍﺷﺖ ﺁﻗﺎﻳﺎﻥ ﻭ ﻃﻼﺏ ﻣﺸﻬﺪ‬
‫ﭘﻴﺸﻨﻬﺎﺩ ﻛﺮﺩﻧﺪﻛﻪ ﻣﺎ ﺣﺎﺿﺮﻳﻢ ﻛﺘﺐ ﺧﻮﺩ ﺭﺍ ﺑﻔﺮﻭﺷﻴﻢ ﻭ ﺷﻤﺎ ﺭﺍ ﺍﺩﺍﺭﻩ ﻛﻨﻴﻢ ﻛﻪ ﺩﺭ ﻣﺸﻬﺪ‬
‫ﺑﻤﺎﻧﻴﺪ‪ ،‬ﻭ ﺍﻛﻨﻮﻥ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﻓﺮﺯﻧﺪ ﺍﻭ ﻣﻴﻠﻴﻮﻧﻬﺎ ﻣﻠﻚ ﺧﺮﻳﺪﻩ‪ ،‬ﻭ ﺍﻭ ﺑﺎ ﺍﻳﻦ‬
‫ﺧﺮﺍﺑﻜﺎﺭﻱﻫﺎ ﺧﻮﺩ ﺭﺍ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﻪ ﻭ ﻧﺎﻳﺐ ﺍﻻﻣﺎﻡ ﻭ ﺳﻠﻄﺎﻥ ﺑﻲﺗﺎﺝ ﻭ ﺗﺨﺖ ﻣﻲﺩﺍﻧﺪ ﻭ‬
‫ﺑﺎ ﺣﻜﻮﻣﺘﻬﺎ ﺩﺭ ﻇﺎﻫﺮ ﻣﺨﺎﻟﻔﺖ ﻣﻲﻭﺭﺯﺩ‪ ،‬ﻭ ﻫﻤﻮﺍﺭﻩ ﺑﺮ ﮔﺮﺩﻥ ﻣﺮﺩﻡ ﺳﺎﺩﻩ ﻟﻮﺡ ﺳﻮﺍﺭ ﺍﺳﺖ‪،‬‬
‫ﺑﺎ ﺍﻳﻨﻜﻪ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺧﺪﺍ ﻭ ﺍﻣﺎﻣﺎﻥ‪ ‬ﻛﺎﺭ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﻛﺎﺭﻱ ﻧﺪﺍﺭﻧﺪ ﺟﺰ ﺭﻳﺎﻛﺎﺭﻱ ﻭ‬
‫ﮔﺮﻓﺘﻦ ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ ﺑﻪ ﻧﺎﻡ ﻓﻘﺮﺍ ﻭ ﺍﻳﺘﺎﻡ‪ ،‬ﻭ ﺻﺮﻑ ﺗﻌﻴ‪‬ﻨﺎﺕ ﻭ ﺧﻮﺩ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﻪ ﻣﻼﻗﺎﺕ‬
‫ﺁﻗﺎ ﺑﺮﻭﺩ ﺍﮔﺮ ﻭﺟﻮﻫﺎﺕ ﺁﻭﺭﺩﻩ ﺍﺫﻥ ﻣﻼﻗﺎﺕ ﻣﻲﺩﻫﺪ ﻭ ﺇﻻ ﻓﻼ‪ .‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﻫﺰﺍﺭﺍﻥ ﺣﻜﻢ‬
‫ﻏﻴﺮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﺍﮔﺮ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺤ‪‬ﺮﻣﺎﺕ ﺻﺪ ﺑﻮﺩﻩ ﻓﻌﻼ ﺯﻣﺎﻥ ﻣﺎ‬
‫ﻫﺰﺍﺭﺷﺪﻩ‪ ،‬ﻭ ﺩﻳﻦ ﻣﺸﻜﻞ ﺳﻨﮕﻴﻨﻲ ﻛﻪ ﻗﺮﺁﻥ ﻣﺨﺎﻟﻒ ﺁﻧﺴﺖ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﭘﺲ ﻣﻠﺖ ﺑﺎﻳﺪ‬
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‫ﺑﻴﺪﺍﺭﺷﻮﺩ ﻭ ﺯﻳﺮ ﺑﺎﺭ ﺍﺣﻜﺎﻡ ﺳﻨﮕﻴﻦ ﺍﻳﺸﺎﻥ ﻧﺮﻭﺩ‪ .‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺩﺭ ﻭﺻﻒ ﺭﺳﻮﻝ ﺧﻮﺩ ﺩﺭ‬
‫ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺁﻳﻪ ‪ 157‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪         ‬‬

‫»ﺍﻳﻦ ﭘﻴﻐﻤﺒﺮ ﺑﺮ ﻣﻲﺩﺍﺭﺩ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺎﺭﻫﺎﻱ ﺳﻨﮕﻴﻦ ﻭ ﻏﻠﻬﺎﺋﻲ ﻛﻪ ﺑﺮ ﮔﺮﺩﺓ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ‬
‫)ﺍﺯ ﻃﺮﻑ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻭ ﺍﺣﺒﺎﺭﺷﺎﻥ(«‪.‬‬
‫ﺍﺳﻼﻡ ﺩﻳﻨﻲ ﺳﻬﻞ ﻭ ﺳﺎﺩﻩ ﺑﻮﺩﻩ‪ ،‬ﻭﻟﻲ ﺍﻳﻨﺎﻥ ﺁﻥ ﻗﺪﺭ ﺍﺣﻮﻁ ﻭ ﺍﻗﻮﺍﻱ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﻭ ﺁﻥ‬
‫ﻗﺪﺭ ﺷﺎﺥ ﻭ ﺑﺮگ ﺑﺮﺍﻱ ﺁﻥ ﺗﺮﺍﺷﻴﺪﻩﺍﻧﺪ ﻛﻪ ﺑﻜﻠﻲ ﻋﻮﺽ ﺷﺪﻩ‪.‬‬
‫ﺿﺮﺭ ﻳﺎﺯﺩﻫﻢ – ﺍﻳﺠﺎﺩ ﺍﺧﺘﻼﻑ‪ :‬ﻳﻜﻲ ﺍﺯ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺰﺭگ ﺗﻘﻠﻴﺪ ﺍﻳﺠﺎﺩ ﺍﺧﺘﻼﻑ ﻣﻴﺎﻥ‬
‫ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ‪ ،‬ﺁﻥ ﻣﺠﺘﻬﺪ ﻣﻲﮔﻮﻳﺪ ﻧﻤﺎﺯ ﺟﻤﻌﻪ ﻭﺍﺟﺐ ﻋﻴﻨﻲ ﺍﺳﺖ‪ ،‬ﻣﺠﺘﻬﺪ ﺩﻳﮕﺮ‬
‫ﻣﻲﮔﻮﻳﺪ ﻭﺍﺟﺐ ﺗﺨﻴﻴﺮﻱ ﺍﺳﺖ‪ ،‬ﺳﻮﻣﻲ ﻣﻲﮔﻮﻳﺪ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﭼﻬﺎﺭﻣﻲ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﺴﺘﺤﺐ‬
‫ﺍﺳﺖ‪ .‬ﭘﻨﺠﻤﻲ ﻣﻲ ﮔﻮﻳﺪ‪ :‬ﻣﻜﺮﻭﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﻣﺠﺘﻬﺪ ﻣﻲ ﮔﻮﻳﺪ‪ :‬ﻓﺮﻭ ﺭﻓﺘﻦ ﺩﺭ ﺁﺏ ﻣﺒﻄﻞ‬
‫ﺭﻭﺯﻩ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮﻱ ﻣﻲﮔﻮﻳﺪ ﻣﺒﻄﻞ ﻧﻴﺴﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻛﺜﺮ ﻣﺴﺎﺋﻞ ﺍﺧﺘﻼﻑ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ‬
‫ﻛﻤﺘﺮ ﻣﺴﺌﻠﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﻧﺒﺎﺷﺪ‪ .‬ﺷﻤﺎ ﻋﺮﻭﻩﺍﻟﻮﺛﻘﻲ ﺭﺍ ﺑﺎ ﺣﻮﺍﺷﻲ ﺁﻥ‪ ،‬ﻭ ﻳﺎ‬
‫ﻛﺘﺎﺏ ﻣﻨﻬﺎﺝ ﺍﻟﻜﺮﺍﻣﻪ‪ ،‬ﻭﻳﺎ ﻣﺨﺘﻠﻒ ﻋﻼﻣﻪ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺗﺎ ﺑﻪ ﺍﺧﺘﻼﻑ ﻓﻘﻬﺎ ﺩﺭ ﺍﻛﺜﺮ‬
‫ﻣﺴﺎﺋﻞ ﭘﻲ ﺑﺮﻳﺪ‪ .‬ﺁﻳﺎ ﺧﺪﺍ ﺍﻣﺮ ﺑﻪ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩ ﻭ ﺍﻳﻨﺎﻥ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻳﺎ ﺧﺪﺍ ﺍﺯ‬
‫ﺍﺧﺘﻼﻑ ﻧﻬﻲ ﻛﺮﺩﻩ ﻭ ﺍﻳﻨﺎﻥ ﻋﺼﻴﺎﻥ ﺧﺪﺍ ﻛﺮﺩﻧﺪ‪.‬‬
‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﺩﺭﺧﻄﺒﻪ ‪ 18‬ﺩﺭ ﺫﻡ‪ ‬ﺍﺧﺘﻼﻑ ﻋﻠﻤﺎء ﺩﺭ ﻓﺘﻮﻱ ﻓﺮﻣﻮﺩﻩ‪" :‬ﺗﺮد ﻋﻠﯽ‬
‫أﺣﺪﻫﻢ اﻟﻘﻀﻴﺔ ﻓﯽ ﺣﮑﻢ ﻣﻦ اﻷﺣﮑﺎم ﻓﻴﺤﮑﻢ ﻓﻴﻬﺎ ﺑﺮأﻳﻪ‪ ،‬ﺛﻢ ﺗﺮد ﺗﻠﮏ اﻟﻘﻀﻴﺔ ﺑﻌﻴﻨﻬﺎ ﻋﻠﯽ‬
‫ﻏﻴﺮﻩ ﻓﻴﺤﮑﻢ ﺑﺨﻼف ﻗﻮﻟﻪ‪ ،‬ﺛﻢ ﻳﺠﺘﻤﻊ اﻟﻘﻀﺎة ﺑﺬﻟﮏ ﻋﻨﺪ اﻹﻣﺎم اﻟﺬی اﺳﺘﻘﻀﺎﻫﻢ‪،‬‬
‫ﻓﻴﺼﻮب آرآءﻫﻢ ﺟﻤﻴﻌﺎ‪ .‬وإﻟﻬﻬﻢ واﺣﺪ! و ﻧﺒﻴﻬﻢ واﺣﺪ! و ﮐﺘﺎﺑﻬﻢ واﺣﺪ! أﻓﺄﻣﺮﻫﻢ اﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺑﺎﻹﺧﺘﻼف ﻓﺄﻃﺎﻋﻮﻩ! أم ﻧﻬﺎﻫﻢ ﻋﻨﻪ ﻓﻌﺼﻮﻩ! أم أﻧﺰل اﷲ ﺳﺒﺤﺎﻧﻪ دﻳﻨﺎ ﻧﺎﻗﺼﺎ‬
‫ﻓﺎﺳﺘﻌﺎن ﺑﻬﻢ ﻋﻠﯽ إﺗﻤﺎﻣﻪ! أم ﮐﺎﻧﻮا ﺷﺮﮐﺂء ﻟﻪ‪ ،‬ﻓﻠﻬﻢ أن ﻳﻘﻮﻟﻮا‪ ،‬و ﻋﻠﻴﻪ أن ﻳﺮﺿﯽ؟ أم أﻧﺰل‬
‫اﷲ ﺳﺒﺤﺎﻧﻪ دﻳﻨﺎ ﺗﺎﻣﺎ ﻓﻘﺼﺮ اﻟﺮﺳﻮلص ﻋﻦ ﺗﺒﻠﻴﻐﻪ و أدآﺋﻪ و اﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮل‪ * :‬ﱠﻣﺎ‬
‫ﺎب ِﻣﻦ َﺷ ْﻲ ٍء & و ﻓﻴﻪ ﺗﺒﻴﺎن ﻟﮑﻞ ﺷﯽء‪ ،‬و ذﮐﺮ أن اﻟﮑﺘﺎب ﻳﺼﺪق ﺑﻌﻀﻪ‬ ‫ﻓَـ ﱠﺮﻃْﻨَﺎ ﻓِﻲ ِ‬
‫اﻟﻜﺘَ ِ‬
 ‫‪137‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﻌﻀﺎ‪ ،‬و أﻧﻪ ﻻ اﺧﺘﻼف ﻓﻴﻪ ﻓﻘﺎل ﺳﺒﺤﺎﻧﻪ‪* :‬وﻟَﻮ َﻛﺎ َن ِﻣﻦ ِﻋ ِ‬
‫ﻨﺪ ﻏَْﻴ ِﺮ اﻟﻠ ِّﻪ ﻟََﻮ َﺟ ُﺪواْ ﻓِ ِﻴﻪ ا ْﺧﺘِﻼَﻓﺎً‬ ‫ْ‬ ‫َْ‬
‫َﻛﺜِﻴﺮاً &"‪ .‬ﻳﻌﻨﻲ‪» :‬ﻗﻀﻴﻪﺍﻱ ﺑﺮ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﻋﻠﻤﺎء ﺩﺭ ﺣﻜﻤﻲ ﺍﺯ ﺍﺣﻜﺎﻡ ﻭﺍﺭﺩ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﻭ‬
‫ﺩﺭ ﺁﻥ ﻗﻀﻴﻪ ﺣﻜﻢ ﻣﻲﻛﻨﺪ ﺑﻪ ﺭﺃﻱ ﺧﻮﺩ‪ ،‬ﺳﭙﺲ ﻫﻤﺎﻥ ﻗﻀﻴﻪ ﺑﻌﻴﻨﻪ ﺑﺮ ﺩﻳﮕﺮﻱ ﻭﺍﺭﺩ‬
‫ﻣﻲﺷﻮﺩ ﺍﻭ ﺑﻪ ﺧﻼﻑ ﻗﻮﻝ ﺍﻭﻟﻲ ﺣﻜﻢ ﻣﻲﻛﻨﺪ‪ ،‬ﺳﭙﺲ ﻫﻤﺔ ﺍﻳﺸﺎﻥ ﻧﺰﺩ ﺁﻧﻜﻪ ﺑﻪ ﺍﻳﺸﺎﻥ‬
‫ﻗﻀﺎﻭﺕ ﺩﺍﺩﻩ )ﺗﺼﺪﻳﻖ ﺍﺟﺘﻬﺎﺩ ﻭ ﻗﻀﺎﻭﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﻛﺮﺩﻩ( ﺟﻤﻊ ﻣﻲﺷﻮﻧﺪ ﺍﻭ ﺭﺍﻱ ﻫﻤﻪ ﺭﺍ‬
‫ﺻﻮﺍﺏ ﻣﻲﺷﻤﺮﺩ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍﻱ ﺍﻳﺸﺎﻥ ﻳﻜﻲ ﻭ ﭘﻴﻐﻤﺒﺮﺷﺎﻥ ﻳﻜﻲ‪ ،‬ﻭ ﻛﺘﺎﺑﺸﺎﻥ ﻳﻜﻲ‪ ،‬ﻭ‬
‫ﺩﻳﻨﺸﺎﻥ ﻳﻜﻲ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺮ ﺑﻪ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﺸﺎﻥ ﺍﺯ ﺍﻭ‬
‫ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩﺍﻧﺪ؟! ﻭ ﻳﺎ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻬﻲ ﺍﺯ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩ ﻭ ﺁﻧﺎﻥ ﻋﺼﻴﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ؟ ﻭ‬
‫ﻳﺎ ﺧﺪﺍ ﺩﻳﻦ ﻧﺎﻗﺼﻲ ﻓﺮﺳﺘﺎﺩﻩ ﻛﻪ ﺑﻪ ﻛﻤﻚ ﺍﻳﺸﺎﻥ ﺁﻥ ﺭﺍ ﻛﺎﻣﻞ ﻭ ﺗﻤﺎﻡ ﻛﻨﺪ ﻭ ﻳﺎ ﺍﻳﻨﺎﻥ‬
‫ﺷﺮﻳﻜﺎﻥ ﺧﺪﺍﻳﻨﺪ ﺑﺮﺍﻱ ﺍﺗﻤﺎﻡ ﺩﻳﻦ ﺍﻭ‪ ،‬ﻛﻪ ﺍﻳﺸﺎﻥ ﺑﮕﻮﻳﻨﺪ ﻭ ﺧﺪﺍ ﺑﭙﺬﻳﺮﺩ! ﻭ ﺧﺪﺍﻱ ﺳﺒﺤﺎﻥ‬
‫ﺩﻳﻦ ﺗﺎﻡ ﻭ ﺗﻤﺎﻣﻲ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺍﺯ ﺭﺳﺎﻧﻴﺪﻥ ﻛﻮﺗﺎﻫﻲ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍﻱ‬
‫ﺳﺒﺤﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ ) :‬ﻣﺎ ﻓﺮﻭﮔﺬﺍﺭ ﻧﻜﺮﺩﻳﻢ ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ ﭼﻴﺰﻱ ﺭﺍ(‪ ،‬ﻭ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫)ﺑﻴﺎﻥ ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ ﺍﺳﺖ(‪ ،‬ﻭ ﻳﺎﺩﺁﻭﺭﻱ ﻧﻤﻮﺩﻩ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﺁﻳﺎﺕ ﺁﻥ ﺑﻌﺾ‬
‫ﺩﻳﮕﺮ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻓﻲ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﻓﺮﻣﻮﺩﻩ‪ ) :‬ﻭ ﺍﮔﺮ ﺍﺯ ﻧﺰﺩ ﻏﻴﺮ ﺧﺪﺍ‬
‫ﺑﻮﺩ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺁﻥ ﻣﻲﻳﺎﻓﺘﻴﺪ(‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ ﺗﻌﺠﺐ ﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﻛﻼﻡ‪ ،‬ﭼﮕﻮﻧﻪ ﺷﻴﻌﻴﺎﻥ ﺍﻭ ﺑﺮ ﺧﻼﻑ ﻗﻮﻝ ﺍﻭ ﺍﺯ‬
‫ﭼﻨﻴﻦ ﻣﺠﺘﻬﺪﺍﻥ ﺗﻘﻠﻴﺪ ﻛﺮﺩﻩ ﻭ ﺑﻴﺪﺍﺭ ﻧﻤﻲﺷﻮﻧﺪ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﻋﺬﺭﺗﺮﺍﺷﻲ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﺍﺧﺘﻼﻑ ﺩﺭ ﻓﺮﻭﻉ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺷﻜﺎﻝ ﺷﺪﻳﺪ ﺩﺍﺭﺩ‪ ،‬ﻭ‬
‫ﺣﻀﺮﺕ ﻫﻤﻴﻦ ﺍﺧﺘﻼﻑ ﺩﺭ ﻓﺮﻭﻉ ﺭﺍ ﻣﺬّﻣﺖ ﻛﺮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﻣﺮﺩﻡ ﺍﺧﺘﻼﻑ ﺩﺭ‬
‫ﺍﺻﻮﻝ ﺩﻳﻦ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺧﻄﺒﻪ ﺍﻣﺎﻡ ﺩﺭ ﻣﺬّﻣﺖ ﺍﺧﺘﻼﻑ ﺩﺭ ﺣﻜﻢ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ‪ ،‬ﻭ‬
‫ﺣﺎﻝ ﺁﻧﻜﻪ ﻛﺴﻲ ﺣﻖ ﺻﺪﻭﺭ ﺣﻜﻢ ﻧﺪﺍﺭﺩ ﺟﺰ ﺧﺪﺍ‪.‬‬

‫ﺣﻖ ﺻﺪﻭﺭ ﺣﻜﻢ ﻣﻨﺤﺼﺮ ﺑﻪ ﺧﺪﺍ ﺍﺳﺖ‬

‫ﻗﺮﺁﻥ ﻣﻴﺰﺍﻥ ﺍﺳﺖ ﺑﺮﺍﻱ ﺗﻌﻴﻴﻦ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺳﻮﺭﻩ ﺷﻮﺭﻱ ﺁﻳﻪ ‪ 17‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪138‬‬

‫»ﺧﺪﺍ ﺁﻧﺴﺖ ﻛﻪ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺍﻳﻦ ﻗﺮﺁﻥ ﻭ ﻣﻴﺰﺍﻥ ﺭﺍ ﺑﺤﻖّ«‪.‬‬

‫ﭘﺲ ﻫﺮ ﻣﻄﻠﺐ ﺩﻳﻨﻲ ﺑﺎﻳﺪ ﺑﺎ ﻗﺮﺁﻥ ﺳﻨﺠﻴﺪﻩ ﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﺻﺤﻴﺢ ﻭ ﺇﻻ‬
‫ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﺎ ﺍﻣﺎﻡ ﻭ ﻳﺎ ﻣﺠﺘﻬﺪ ﺣﻖ ﻧﺪﺍﺭﻧﺪ ﭼﻴﺰﻱ ﺑﺮ ﺧﻼﻑ‬
‫ﻛﻼﻡ ﺧﺪﺍ ﻭ ﺑﺮ ﺿﺪ ﺁﻥ ﺑﮕﻮﻳﻨﺪ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﻭ ﻫﺸﻴﺎﺭ ﻧﻤﻮﺩﻥ ﻭ ﭼﺸﻢ ﺑﺼﻴﺮﺕ‬
‫ﺭﺍ ﺑﺎﺯﻛﺮﺩﻥ ﺁﻣﺪﻩ ﻭ ﻧﻪ ﺑﺮﺍﻱ ﺗﻘﻠﻴﺪ ﻭ ﺑﺎ ﭼﺸﻢ ﺑﺴﺘﻪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻳﻦ ﻭ ﺁﻥ ﺭﻓﺘﻦ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ‬
‫ﻳﻮﺳﻒ ﺁﻳﻪ ‪ 108‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪              ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ ﺩﺭ ﻭﺻﻒ ﻗﺮﺁﻥ ﺩﺭ ﺁﻳﻪ ‪ 20‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫ﻳﻌﻨﻲ ﺍﻳﻦ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺑﺼﻴﺮﺕ ﻫﺮ ﺍﻧﺴﺎﻧﻲ ﺁﻣﺪﻩ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻣﻘﻠّﺪ ﺍﺯ ﻛﻠﻤﻪ ﻧﺎﺱ ﻭﺍﻧﺴﺎﻥ‬
‫ﺧﺎﺭﺝ ﺑﺎﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻭ ﻫﻢ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻣﻘﻠﺪﻱ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺩﺳﺖ ﺍﺯ ﻛﻮﺭﻱ ﺑﺮﺩﺍﺭﺩ ﻭ‬
‫ﺑﻴﻨﺎ ﺷﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﮔﻔﺖ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﺁﻳﻪ ‪ 40‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫»ﻛﺴﻲ ﺣﻖ ﺍﻇﻬﺎﺭ ﺣﻜﻢ ﻧﺪﺍﺭﺩ ﺟﺰ ﺧﺪﺍ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ ﺁﻳﻪ ‪ 26‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪      ‬‬
‫»ﺧﺪﺍ ﻫﻴﭻ ﻛﺲ ﺭﺍ ﺷﺮﻳﻚ ﺩﺭ ﺣﻜﻢ ﻭ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ«‪.‬‬
‫ﭘﺲ ﺁﻧﻜﻪ ﺑﻪ ﺍﻣﺎﻡ ﻣﻲﮔﻮﻳﺪ‪ :‬اﻟﺴﻼم ﻋﻠﻴﮏ ﻳﺎ ﺷﺮﻳﮏ اﻟﻘﺮآن!‪ ..‬ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﻗﺮﺁﻥ ﻛﺮﺩﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺭﻭﺍﻳﺎﺕ ﻣﺠﻌﻮﻟﻪ ﻫﺰﺍﺭﺍﻥ ﺣﻜﻢ ﻭ ﻣﻄﺎﻟﺐ ﺿﺪ‪ ‬ﻗﺮﺁﻧﻲ‬
‫ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﻣﺮﺩﻡ ﺑﻲﺧﺒﺮ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭ ﺍﺛﺮ ﺗﻘﻠﻴﺪ ﻫﻤﻪ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﻣﺎ ﻣﻲﭘﺮﺳﻴﻢ‪:‬‬
‫ﺁﻳﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻖ ﺻﺪﻭﺭ ﺭﺍﻱ ﻭ ﻳﺎ ﺍﻳﺠﺎﺩ ﺣﻜﻢ ﺍﺯ ﺧﻮﺩﺵ ﺩﺍﺷﺖ ﻳﺎ ﺧﻴﺮ؟ ﺁﻳﺎ ﺍﻭ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﭼﻴﺰﻱ ﺭﺍ ﺣﺮﺍﻡ ﻛﻨﺪ ﻳﺎ ﺧﻴﺮ؟ ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺧﻴﺮ‪ .‬ﺩﺭ ﺍﻭﻝ ﺳﻮﺭﻩ ﺗﺤﺮﻳﻢ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﲢﺮﱘ‪(۱ :‬‬ ‫‪          ‬‬
 ‫‪139‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫»ﻫﺎﻥ‪ ،‬ﺍﻱ ﭘﻴﻐﻤﺒﺮ‪ ،‬ﭼﺮﺍ ﺣﺮﺍﻡ ﻣﻲﻛﻨﻲ ﺁﻧﭽﻪ ﺭﺍ ﺧﺪﺍﻳﺖ ﺣﻼﻝ ﻛﺮﺩﻩ ﺑﺮﺍﻱ ﺗﻮ«‪.‬‬
‫ﺟﺎﺋﻲ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻖ ﻭﺿﻊ ﺣﻜﻢ ﻧﺪﺍﺭﺩ‪ .‬ﭼﮕﻮﻧﻪ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ؟ ﺩﺭ ﺍﻳﻦ‬
‫ﺻﻮﺭﺕ ﭼﺮﺍ ﺑﺮﺍﻱ ﻗﺒﻮﺭ ﻭ ﺣﺮﻡ ﺍﻭﻻﺩ ﺍﻭ ﺻﺪﻫﺎ ﺣﻜﻢ ﺗﺤﺮﻳﻢ ﺟﻌﻞ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺩﺧﻮﻝ ﺣﺎﻳﺾ ﺩﺭ ﺣﺮﻡ ﻭ ﺭﻭﺍﻕ ﺁﻧﺎﻥ ﺣﺮﺍﻡ ﻭ ﺩﺧﻮﻝ ﺟﻨﺐ ﺣﺮﺍﻡ ﻭ ﺩﺧﻮﻝ ﻧﻔﺴﺎء ﺣﺮﺍﻡ‬
‫ﺍﺳﺖ؟ ﺁﻳﺎ ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺑﺮﺍﻱ ﺣﺮﻡ ﻭ ﺭﻭﺍﻗﻬﺎ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻳﺎ ﭘﺲ‬
‫ﺍﺯ ﺳﺎﺧﺘﻦ ﺣﺮﻣﻬﺎ‪ ،‬ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﻧﺎﺯﻝ ﺷﺪﻩ؟ ﺁﻳﺎ ﺯﻧﺎﻥ ﻭ ﻛﻨﻴﺰﺍﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ ﺩﺭ ﺧﺎﻧﻪ ﺍﻳﺸﺎﻥ ﺟﻨﺐ ﻭ ﺣﺎﺋﺾ ﻭ ﻧﻔﺴﺎ ﻧﻤﻲﺷﺪﻧﺪ ﻭ ﻳﺎ ﻓﻮﺭﻱ ﺍﻣﺮ ﺑﻪ ﺍﺧﺮﺍﺝ‬
‫ﻣﻲﺷﺪﻧﺪ؟ ﺁﻳﺎ ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﺳﺖ ﻭ ﻳﺎ ﺳﺎﺧﺘﻪ ﺩﻳﮕﺮﺍﻥ؟ ﻣﺮﺩﻡ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ ﺯﻳﺮﺍ ﻣﻘﻠﺪﻧﺪ‪ .‬ﺁﻳﺎ ﺁﻳﻪ‪َ * :‬وَﻣﻦ ﻟﱠ ْﻢ ﻳَ ْﺤ ُﻜﻢ ﺑِ َﻤﺎ أ َ‬
‫َﻧﺰ َل اﻟﻠّﻪُ ‪ &...‬ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺩﺭ‬
‫ﺍﺳﻼﻡ ﺗﻘﻠﻴﺪ ﻭﺍﺟﺐ ﺷﺪﻩ ﻳﺎ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ؟‬

‫ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻭﺍﺟﺐ‪ ،‬ﻭ ﺗﻘﻠﻴﺪ ﺣﺮﺍﻡ ﺍﺳﺖ‬

‫ﺍﺳﻼﻡ ﺩﻳﻦ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺍﺳﺖ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪ " :‬ﻃﻠﺐ اﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ ﻋﻠﯽ ﮐﻞ‬
‫ﻣﺴﻠﻢ"‪ .‬ﺩﺭ ﺁﻳﻪ ‪ 2‬ﺳﻮﺭﻩ ﺟﻤﻌﻪ ﺣﻖ ﺗﻌﺎﻟﻲ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪           ‬‬

‫‪   ‬‬

‫»ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺩﺭ ﻣﻴﺎﻥ ﺑﻲﺳﻮﺍﺩﺍﻥ ﺭﺳﻮﻟﻲ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍﻧﮕﻴﺨﺖ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ‬
‫ﻛﺘﺎﺏ ﺍﻭ ﺭﺍ ﺗﻼﻭﺕ ﻛﻨﺪ ﻭ ﭘﺎﻛﻴﺰﻩﺷﺎﻥ ﻧﻤﺎﻳﺪ ﻭ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﻴﺎﻣﻮﺯﺩ«‪.‬‬
‫ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ ﻭﻇﻴﻔﺔ ﺭﺳﻮﻝ ﻳﺎﺩ ﺩﺍﺩﻥ ﻋﻠﻢ ﻭﺣﻜﻤﺖ ﺍﺳﺖ‪ ،‬ﻋﻠﻤﺎ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﻪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﻗﺘﺪﺍ ﻛﻨﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﻋﻮﺽ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺗﻘﻠﻴﺪ ﻭﺍ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻳﺎ‬
‫ﺍﺧﺬ ﻓﺘﻮﺍﻱ ﺑﺪﻭﻥ ﻓﻬﻢ ﺩﻟﻴﻞ‪ ،‬ﻋﻠﻢ ﺍﺳﺖ؟ ﺭﺍﻱ ﻣﺠﺘﻬﺪ ﻇﻨّﻲ ﺍﺳﺖ ﻭ ﮔﺮﻓﺘﻦ ﺭﺍﻱ ﻇﻨّﻲ ﻋﻠﻢ‬
‫ﻧﻴﺴﺖ‪ .‬ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﻳﺎﺩ ﮔﺮﻓﺘﻦ ﭼﻴﺰﻱ ﺍﺯ ﻣﺪﺍﺭﻙ ﻭ ﺩﻟﻴﻞ‪ ،‬ﻭﻟﻲ ﺗﻘﻠﻴﺪ‬
‫ﮔﺮﻓﺘﻦ ﺭﺍﻱ ﺍﺳﺖ ﺑﺪﻭﻥ ﻣﺪﺭﻙ ﻭ ﺩﻟﻴﻞ‪ .‬ﭘﺲ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺑﺎ ﺗﻘﻠﻴﺪ ﺗﻔﺎﻭﺕ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ‪.‬‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺭﻓﻊ ﻣﺴﺌﻮﻟﻴﺖ ﺩﺭ ﻗﻴﺎﻣﺖ ﻭ ﺭﻓﻊ ﻣﺆﺍﺧﺬﺓ ﺍﻟﻬﻲ ﻳﻚ ﺭﺳﺎﻟﻪ ﻣﻲﮔﻴﺮﻧﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪140‬‬

‫ﻭ ﺩﺭ ﻣﻨﺰﻝ ﻣﻴﮕﺬﺍﺭﻧﺪ ﺗﺎ ﺩﻩ ﺳﺎﻝ ﻭ ﺍﺻﻼً ﻧﻤﻲﺩﺍﻧﻨﺪ ﺩﺭ ﺁﻥ ﺭﺳﺎﻟﻪ ﭼﻴﺴﺖ‪ ،‬ﻓﻘﻂ ﻭﺟﺪﺍﻥ‬

‫ﺧﻮﺩ ﺭﺍ ﻗﺎﻧﻊ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺑﻜﻠﻲ ﺑﻲﺧﺒﺮ ﻣﺎﻧﺪﻩ ﻭ ﺑﻪ ﺁﻥ ﻛﺎﺭﻱ‬
‫ﻧﺪﺍﺭﻧﺪ‪ .‬ﻳﻚ ﻣﺮﺗﺒﻪ ﭘﺲ ﺍﺯ ﺩﻩ ﺳﺎﻝ ﺧﺒﺮ ﻣﻲﺭﺳﺪ ﻛﻪ ﺁﻥ ﻣﺠﺘﻬﺪ ﺻﺎﺣﺐ ﺭﺳﺎﻟﻪ ﻓﻮﺕ ﺷﺪﻩ‬
‫ﻭ ﺭﺳﺎﻟﻪ ﺍﻭ ﺑﻪ ﺩﺭﺩ ﻧﻤﻲﺧﻮﺭﺩ‪ .‬ﺍﻳﻨﺎﻥ ﭼﮕﻮﻧﻪ ﺩﻝ ﺧﻮﺩ ﺭﺍ ﺧﻮﺵ ﻛﺮﺩﻩﺍﻧﺪ‪،‬‬
‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺩﺭ ﻛﻠﻤﺎﺕ ﻗﺼﺎﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬ﺍﻟﻨﺎﺱ ﺛﻼﺛﺔ‪ :‬ﻓﻌﺎﱂ ﺭﺑﺎﻧﯽ‪ ،‬ﻭ‬
‫ﻣﺘﻌﻠﻢ ﻋﻠﯽ ﺳﺒﻴﻞ ﻧﺠﺎﺓ‪ ،‬ﻭ ﳘﺞ ﺭﻋﺎﻉ ﺃﺗﺒﺎﻉ ﻛﻞ ﻧﺎﻋﻖ‪ ،‬ﻳﻤﻴﻠﻮﻥ ﻣﻊ ﻛﻞ ﺭﻳﺢ‪ ،‬ﱂ ﻳﺴﺘﻀﻴﺌﻮﺍ‬
‫ﺑﻨﻮﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﻭ ﱂ ﻳﻠﺠﺆﻭﺍ ﺇﻟﯽ ﺭﻛﻦ ﻭﺛﻴﻖ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻣﺮﺩﻡ ﺳﻪ ﺩﺳﺘﻪﺍﻧﺪ‪ :‬ﻋﺎﻟﻢ ﺭﺑﺎﻧﻲ‪ ،‬ﻭ ﻣﺘﻌﻠﻢ‬
‫ﻳﻌﻨﻲ ﺩﺍﻧﺸﺠﻮﺋﻲ ﻛﻪ ﺑﺎ ﻛﺴﺐ ﻋﻠﻢ ﺭﺍﻩ ﻧﺠﺎﺕ ﺭﺍ ﻣﻲﺟﻮﻳﺪ‪ ،‬ﺩﺳﺘﻪ ﺳﻮﻡ ﻣﮕﺴﻬﺎﻱ ﺁﻟﻮﺩﻩﺍﻱ‬
‫ﻛﻪ ﺑﻪ ﻧﻮﺭ ﻋﻠﻢ ﺭﻭﺷﻦ ﻧﺸﺪﻩ ﻭﺑﻪ ﺗﻜﻴﻪﮔﺎﻩ ﻣﺤﻜﻤﻲ ﭘﻨﺎﻩ ﻧﺒﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺣﺎﻝ ﻣﺎ ﺍﺯ ﻣﺮﺩﻡ ﻣﻘﻠّﺪ ﻣﻲﭘﺮﺳﻴﻢ ﺷﻤﺎ ﺍﺯ ﻛﺪﺍﻣﻴﻚ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﺩﺳﺘﻪ ﻣﻲﺑﺎﺷﻴﺪ؟ ﭘﺲ ﭼﺮﺍ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻧﻮﺭ ﻋﻠﻢ ﺭﻭﺷﻦ ﻧﻜﺮﺩﻩ ﻭ ﺩﺍﺧﻞ ﻓﺮﻗﻪ ﺳﻮﻡ ﻣﺎﻧﺪﻩﺍﻧﺪ؟ ﺁﻳﺎ ﻗﻮﻝ ﺍﻣﺎﻡ ﺧﻮﺩ ﺭﺍ‬
‫ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﺪ؟‬
‫ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﻩ ﺭﻋﺪ ﺁﻳﻪ ‪ 19‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪            ‬‬
‫ﻳﻌﻨﻲ‪ » :‬ﺁﻳﺎ ﺁﻧﻜﻪ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺁﻧﭽﻪ ﺑﺴﻮﻱ ﺗﻮ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻧﺎﺯﻝ ﺷﺪﻩ ﺣﻖ ﺍﺳﺖ ﻭ‬
‫ﺑﻪ ﺁﻥ ﺩﺍﻧﺎ ﺷﺪﻩ ﻣﺎﻧﻨﺪ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﻛﻮﺭ ﺍﺳﺖ؟«‪.‬‬
‫ﺣﺎﻝ ﺍﻱ ﺍﻫﻞ ﺗﻘﻠﻴﺪ ﺷﻤﺎ ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺍﻧﺎﺋﻴﺪ ﻳﺎ ﻛﻮﺭﻳﺪ؟ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺑﻪ‬
‫ﺍﺻﺤﺎﺑﺶ ﻓﺮﻣﻮﺩ‪" :‬ﻋﻠﻴﮑﻢ ﺑﺎﻟﺘﻔﻘﻪ ﻓﯽ دﻳﻦ اﷲ و ﻻﺗﮑﻮﻧﻮا أﻋﺮاﺑﺎ ﻓﺈﻧﻪ ﻣﻦ ﻟﻢ ﻳﻨﻔﻘﺔ ﻟﻢ ﻳﻨﻈﺮ‬
‫اﷲ إﻟﻴﻪ ﻳﻮم اﻟﻘﻴﺎﻣﺔ و ﻟﻢ ﻳﺰک ﻟﻪ ﻋﻤﻼ"‪ .‬ﻳﻌﻨﻲ‪ » :‬ﺑﺮ ﺷﻤﺎ ﻭﺍﺟﺐ ﺍﺳﺖ ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﺩﺍﻧﺎ ﻭ‬
‫ﻓﻘﻴﻪ ﺷﻮﻳﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻋﺮﺍﺏ ﺑﻴﺎﺑﺎﻧﻲ ﻧﺒﺎﺷﻴﺪ ﺯﻳﺮﺍ ﻫﺮ ﻛﺲ ﺑﻪ ﺩﻳﻦ ﺧﻮﺩ ﺩﺍﻧﺎ ﻧﺸﻮﺩ ﺧﺪﺍ ﺭﻭﺯ‬
‫ﻗﻴﺎﻣﺖ ﻧﻈﺮ ﺭﺣﻤﺖ ﺑﻪ ﺍﻭ ﻧﻜﻨﺪ ﻭ ﻋﻤﻞ ﺍﻭ ﺭﺍ ﻧﭙﺬﻳﺮﺩ«‪ .‬ﻭ ﺻﺪﻫﺎ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﻭﺍﺭﺩ ﺷﺪﻩ‬
‫ﻛﻪ ﺑﺎﻳﺪ ﺩﻳﻦ ﺭﺍ ﺗﻌﻠﻢ ﻧﻤﻮﺩ ﻧﻪ ﺗﻘﻠﻴﺪ‪ .‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺭﺍ ﺧﻠﻖ ﻧﻤﻮﺩ ﺗﺎ ﺑﺸﺮ ﻋﺎﻟﻢ‬
‫ﮔﺮﺩﺩ‪ ،‬ﻭﺩﺭ ﺳﻮﺭﻩ ﻃﻼﻕ ﺁﻳﻪ ‪ 12‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫‪141‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫‪             ‬‬
‫»ﺧﺪﺍ ﺧﻠﻖ ﻧﻤﻮﺩ ﻫﻔﺖ ﻃﺒﻘﻪ ﺁﺳﻤﺎﻥ ﺭﺍ ﻭ ﻫﻤﭽﻨﻴﻦ ﺯﻣﻴﻦ ﺭﺍ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ‪ ،‬ﻓﺮﻣﺎﻥ ﺭﺍ‬
‫ﻧﺎﺯﻝ ﻣﻲﻛﻨﺪ ﺑﻴﻦ ﺁﻧﻬﺎ‪ ،‬ﺗﺎ ﺩﺍﻧﺸﻤﻨﺪ ﺷﻮﻳﺪ«‪.‬‬
‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺗﻌﻠﻢ ﻋﻠﻢ ﺭﺍ ﻭﺍﺟﺐ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺯ ﺗﻘﻠﻴﺪ ﻣﺬﻣﺖ ﻛﺮﺩﻩ ﻭ ﺗﻘﻠﻴﺪ ﺭﺍ ﻋﺒﺎﺩﺕ‬
‫ﻏﻴﺮ ﺧﺪﺍ ﻭ ﺷﺮﻙ ﺷﻤﺮﺩﻩ‪ ،‬ﺩﺭ ﺁﻳﻪ ‪ 79‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪             ‬‬

‫‪            ‬‬

‫‪  ‬‬

‫»ﺑﺸﺮﻱ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ ﻭ ﻧﺒﻮﺕ ﺩﺍﺩﻩ ﺣﻖ ﻧﺪﺍﺭﺩ ﺑﮕﻮﻳﺪ ﺑﻨﺪﮔﺎﻥ ﻣﻦ‬
‫ﺷﻮﻳﺪ )ﻳﻌﻨﻲ ﺍﺣﻜﺎﻡ ﻣﺮﺍ ﺑﭙﺬﻳﺮﻳﺪ ﺑﺪﻭﻥ ﺍﺫﻥ ﺧﺪﺍ( ﻭﻟﻴﻜﻦ ﺑﮕﻮﻳﺪ ﺧﺪﺍ ﭘﺮﺳﺖ ﺑﺎﺷﻴﺪ‬
‫ﺑﻮﺍﺳﻄﻪ ﻳﺎﺩ ﮔﺮﻓﺘﻦ ﻭ ﺗﻌﻠﻢ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺑﻮﺍﺳﻄﻪ ﺧﻮﺍﻧﺪﻥ ﺩﺭﺱ ﺁﻥ«‪.‬‬

‫ﺍﺧﺒﺎﺭ ﻣﺘﻮﺍﺗﺮﻩ ﺩﺭ ﺫّﻡ ﺗﻘﻠﻴﺪ‬

‫ﻣﺎ ﭼﻨﺪ ﺧﺒﺮﻱ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﺯ ﻛﺘﺎﺏ ﺳﻔﻴﻨﻪ ﻣﺮﺣﻮﻡ ﻓﻴﺾ ﺻﻔﺤﻪ ‪ 70‬ﻛﻪ ﺍﻳﺸﺎﻥ ﺍﺯ ﻛﺘﺎﺏ‬
‫ﻛﺎﻓﻲ ﻭ ﺳﺎﻳﺮ ﻛﺘﺐ ﻣﻌﺘﺒﺮﻩ ﺷﻴﻌﻪ ﺟﻤﻊ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻱ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻣﻲﺁﻭﺭﻳﻢ‪:‬‬
‫‪ -1‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﻓﺮﻣﻮﺩ‪" :‬ﻳﺎ ﻣﻌﺸﺮ ﺷﻴﻌﺘﻨﺎ اﻟﻤﻨﺘﺤﻠﻴﻦ وﻻﻳﺘﻨﺎ إﻳﺎﮐﻢ و‬
‫أﺻﺤﺎب اﻟﺮأی ﻓﺈﻧﻬﻢ أﻋﺪاء اﻟﺴﻨﻦ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺍﻱ ﮔﺮﻭﻩ ﺷﻴﻌﻴﺎﻥ ﻣﺎ ﻭ ﻣﻨﺴﻮﺏ ﺑﻪ ﺩﻭﺳﺘﻲ ﻣﺎ‬
‫ﺑﭙﺮﻫﻴﺰﻳﺪ ﺍﺯ ﺻﺎﺣﺒﺎﻥ ﺭﺃﻱ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﺩﺷﻤﻨﺎﻥ ﺳﻨﺘﻬﺎﻱ ﺍﺳﻼﻣﻨﺪ‪.‬‬
‫‪ -2‬ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ 50‬ﻓﺮﻣﻮﺩﻩ‪" :‬إﻧﻤﺎ ﺑﺪء وﻗﻮع اﻟﻔﺘﻦ أﻫﻮاء ﺗﺘﺒﻊ و أﺣﮑﺎم‬
‫ﺗﺒﺘﺪع"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺁﻏﺎﺯ ﻓﺘﻨﻪﻫﺎ ﺁﺭﺍﺋﻲ ﺍﺳﺖ ﻛﻪ ﭘﻴﺮﻭﻱ ﺷﻮﺩ ﻭ ﺍﺣﻜﺎﻣﻲ ﺍﺳﺖ ﻛﻪ ﺳﺎﺧﺘﻪ ﮔﺮﺩﺩ‪.‬‬
‫‪ -3‬ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‪ ‬ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ أﻓﺘﯽ اﻟﻨﺎس ﺑﺮأﻳﻪ ﻓﻘﺪ دان اﷲ ﺑﻤﺎ ﻻﻳﻌﻠﻢ و ﻣﻦ‬
‫دان اﷲ ﺑﻤﺎ ﻻﻳﻌﻠﻢ ﻓﻘﺪ ﺿﺎد اﷲ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﻛﺲ ﻣﺮﺩﻡ ﺭﺍ ﻓﺘﻮﻱ ﺑﺮﺃﻱ ﺧﻮﺩ ﺩﻫﺪ ﭘﺲ‬
‫ﻣﺤﻘﻘﺎ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﻧﻤﻲﺩﺍﻧﺪ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﻭ ﻫﺮ ﻛﺲ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻧﺎﺩﺍﻧﻲ‬
‫ﺁﻭﺭﺩ ﺑﺎ ﺧﺪﺍ ﺿﺪ‪‬ﻳ‪‬ﺖ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪142‬‬

‫‪ -4‬ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ دان اﷲ ﺑﺎﻟﺮأی ﻟﻢ ﻳﺰل دﻫﺮﻩ ﻓﯽ ارﺗﻤﺎس" ﻳﻌﻨﻲ‪:‬‬
‫ﺁﻧﻜﻪ ﺑﻪ ﺭﺃﻱ ﺧﻮﺩ ﺩﻳﻦﺩﺍﺭﻱ ﻛﻨﺪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺿﻼﻟﺖ ﺍﺳﺖ‪.‬‬
‫‪ -5‬ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‪ ‬ﻓﺮﻣﻮﺩﻩ‪" :‬ﻟﻮ ﺣﺪﺛﻨﺎ ﺑﺮأﻳﻨﺎ ﺿﻠﻠﻨﺎ ﮐﻤﺎ ﺿﻞ ﻣﻦ ﮐﺎن ﻗﺒﻠﻨﺎ"‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫»ﺍﮔﺮ ﻣﺎ ﺑﻪ ﺭﺃﻱ ﺧﻮﺩ ﺣﺪﻳﺚ ﮔﻮﺋﻴﻢ ﮔﻤﺮﺍﻩ ﻣﻲﺑﺎﺷﻴﻢ ﻣﺎﻧﻨﺪ ﮔﻤﺮﺍﻫﻲ ﭘﻴﺸﻴﻨﻴﺎﻥ« ﺧﻮﺍﻧﻨﺪﻩ‬
‫ﻋﺰﻳﺰ ﺟﺎﺋﻲ ﻛﻪ ﺭﺃﻱ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‪ ‬ﻃﺒﻖ ﺍﻳﻦ ﺣﺪﻳﺚ ﺟﺎﻳﺰ ﻧﺒﺎﺷﺪ ﺭﺃﻱ ﺳﺎﻳﺮ ﻋﻠﻤﺎء‬
‫ﺑﻪ ﻃﺮﻳﻖ ﺍﻭﻟﻲ ﮔﻤﺮﺍﻫﻲ ﺍﺳﺖ‪.‬‬
‫‪ -6‬ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‪ ‬ﻓﺮﻣﻮﺩ‪" :‬أﻧﻬﺎک ﻋﻦ ﺧﺼﻠﺘﻴﻦ ﻓﻔﻴﻬﻤﺎ ﻫﻠﮏ اﻟﺮﺟﺎل أﻧﻬﺎک‬
‫أن ﺗﺪﻳﻦ اﷲ ﺑﺎﻟﺒﺎﻃﻞ و ﺗﻔﺘﯽ اﻟﻨﺎس ﺑﻤﺎ ﻻ ﺗﻌﻠﻢ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺗﻮ ﺭﺍ ﺍﺯ ﺩﻭ ﺧﺼﻠﺖ ﻧﻬﻲ ﻣﻲﻛﻨﻢ‬
‫ﻛﻪ ﺩﺭ ﺁﻥ ﺩﻭ‪ ،‬ﻣﺮﺩﺍﻥ ﺑﺰﺭگ ﻫﻼﻙ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺗﻮﺭﺍ ﻧﻬﻲ ﻣﻲﻛﻨﻢ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﻳﻦ ﺑﺎﻃﻠﻲ ﺑﻪ ﻧﺎﻡ‬
‫ﺩﻳﻦ ﺧﺪﺍ ﺍﺧﺘﻴﺎﺭ ﻛﻨﻲ ﻭ ﻳﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﻧﻤﻲﺩﺍﻧﻲ ﻓﺘﻮﻱ ﺩﻫﻲ‪.‬‬
‫‪ -7‬ﺍﻣﺎﻡ ﻣﻮﺳﻲ ﺑﻦ ﺟﻌﻔﺮ‪ ‬ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ ﻧﻈﺮ ﺑﺮأﻳﻪ ﻫﻠﮏ و ﻣﻦ ﺗﺮک ﮐﺘﺎب اﷲ و‬
‫ﻗﻮل ﻧﺒﻴﻪ ﮐﻔﺮ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﻛﺲ ﺑﻪ ﺭﺃﻱ ﺧﻮﺩ ﻧﻈﺮ ﻛﻨﺪ ﻫﻼﻙ ﺷﺪﻩ ﻭ ﺁﻧﻜﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ‬
‫ﮔﻔﺘﺎﺭ ﭘﻴﻐﻤﺒﺮﺵ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﻛﺎﻓﺮ ﺍﺳﺖ‪.‬‬
‫‪ -8‬ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‪ ‬ﻓﺮﻣﻮﺩﻩ‪" :‬ﮐﻞ ﻣﻔﺖ ﺿﺎﻣﻦ" ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﻛﺲ ﻓﺘﻮﻱ ﺩﻫﺪ‬
‫ﺿﺎﻣﻦ ﻓﺘﻮﺍﻱ ﺧﻮﺩ ﺍﺳﺖ‪.‬‬
‫‪ -9‬ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‪ ‬ﻓﺮﻣﻮﺩﻩ‪" :‬إﻧﺎ إذا وﻗﻔﻨﺎ ﺑﻴﻦ ﻳﺪی اﷲ ﺗﻌﺎﻟﯽ ﻗﻠﻨﺎ ﻳﺎ رب أﺧﺬﻧﺎ‬
‫ﺑﮑﺘﺎﺑﮏ وﻗﺎل اﻟﻨﺎس رأﻳﻨﺎ رأﻳﻨﺎ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﭼﻮﻥ ﻣﺎ ﺩﺭ ﺣﻀﻮﺭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎﻳﺴﺘﻴﻢ ﺑﺮﺍﻱ‬
‫ﺣﺴﺎﺏ ﻭ ﻛﺘﺎﺏ‪ ،‬ﮔﻮﺋﻴﻢ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺎ ﺑﻪ ﻛﺘﺎﺏ ﺗﻮ ﺗﻤﺴﻚ ﺟﺴﺘﻴﻢ ﻭ ﻣﺮﺩﻡ ﮔﻮﻳﻨﺪ ﺑﺮﺃﻱ‬
‫ﺧﻮﺩ ﻋﻤﻞ ﻛﺮﺩﻳﻢ‪.‬‬
‫‪ -10‬ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‪ ‬ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺗﻔﺴﻴﺮ ﺁﻳﻪ ‪ 31‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪:‬‬

‫‪          ‬‬

‫‪             ‬‬

‫‪ ‬‬
 ‫‪143‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫»ﻋﻠﻤﺎ ﻭ ﻣﻘﺪ‪‬ﺳﻴﻦ ﺧﻮﺩ ﺭﺍ ﺍﺭﺑﺎﺏ ﺑﻪ ﺟﺰ ﺧﺪﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺄﻣﻮﺭ ﻧﺒﻮﺩﻧﺪ ﺟﺰ‬
‫ﺑﻌﺒﺎﺩﺕ ﺇﻟﻪ ﻭﺍﺣﺪ ﻳﻌﻨﻲ ﻣﻘﺼﺪ ﻭﺍﺣﺪ )ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺭﺍ ﺩﺭ ﺣﻮﺍﺋﺞ‬
‫ﻣﻘﺼﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﻣﺎﻧﻨﺪ ﺍﻳﺸﺎﻧﺴﺖ ﻭ ﺷﺮﻙ ﻭ ﻛﻔﺮ ﻣﻲﺑﺎﺷﺪ ﭼﻮﻥ ﺇﻟﻪ ﺑﻪ ﻣﻌﻨﻲ ﻣﺎ‬
‫ﻳﻘﺼﺪ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺤﻮﺍﺋﺞ‪ ،‬ﻣﻲﺑﺎﺷﺪ( ﻧﻴﺴﺖ ﻣﻌﺒﻮﺩﻱ ﻭ ﻣﻘﺼﺪﻱ ﺟﺰ ﺍﻭ‪ ،‬ﻣﻨﺰﻩ ﺍﺳﺖ ﺍﺯ‬
‫ﺁﻧﭽﻪ ﺷﺮﻳﻚ ﺍﻭ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻨﺪ«‪.‬‬
‫ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺍﻳﻨﺠﺎ ﻋﻠﻤﺎء ﻭ ﻣﻘﺪﺳﻴﻦ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩﺕ ﺧﻮﺩ‬
‫ﺩﻋﻮﺕ ﻧﻜﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺩﻋﻮﺕ ﻣﻲﻛﺮﺩﻧﺪ ﺍﻳﺸﺎﻥ ﻧﻤﻲﭘﺬﻳﺮﻓﺘﻨﺪ ﻭﻟﻜﻦ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺍﺣﻜﺎﻣﻲ‬
‫ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﻫﻤﻴﻦ ﻛﺎﺭ ﻋﺒﺎﺩﺗﺸﺎﻥ ﻣﺤﺴﻮﺏ ﺷﺪﻩ ﻭ ﺑﻪ ﺷﺮﻙ ﻭﺍﺭﺩ‬
‫ﺷﺪﻧﺪ‪ ،‬ﻭﻟﻲ ﻣﺘﻮﺟﻪ ﻧﺸﺪﻧﺪ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻋﺪﻩﺍﻱ ﺍﺯ ﻧﺼﺎﺭﻱ ﺑﻨﺎﻡ ﺍﺭﺗﺪﻭﻛﺲ ﺑﻴﺪﺍﺭ ﺷﺪﻩﺍﻧﺪ ﻭ ﺩﻳﮕﺮ‬
‫ﺗﻘﻠﻴﺪ ﺍﺯ ﻛﺸﻴﺸﺎﻥ ﻭ ﻋﻠﻤﺎء ﺧﻮﺩ ﺭﺍ ﺭﻭﺍ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻭ ﻋﻠﻴﻪ ﺧﺮﺍﻓﺎﺕ ﻛﺸﻴﺸﻲ ﻗﻴﺎﻡ ﻛﺮﺩﻩﺍﻧﺪ ﻭ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺧﺪﺍ ﻭ ﺍﻧﺠﻴﻞ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﻭﻟﻲ ﻛﺸﻴﺶ ﻻﺯﻡ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺍﻱ‬
‫ﻛﺎﺵ ﻣﺴﻠﻤﻴﻦ ﻧﻴﺰ ﺑﻴﺪﺍﺭﺷﻮﻧﺪ ﻭ ﺑﺮﺍﻱ ﺣﻔﻆ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺗﻌﻠﻢ ﺁﻥ ﻗﻴﺎﻡ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺟﻬﺎﺩ ﻭ‬
‫ﭘﻴﻜﺎﺭ ﺍﺯ ﺯﻳﺮ ﺑﺎﺭ ﺍﺣﻜﺎﻡ ﻭ ﺁﺭﺍء ﻭ ﺑﻠﻜﻪ ﺧﺮﺍﻓﺎﺕ ﺑﻴﺮﻭﻥ ﺭﻭﻧﺪ ﻭ ﺍﺯ ﺁﺭﺍء ﺑﺸﺮﻱ ﺧﻮﺩ ﺭﺍ‬
‫ﻧﺠﺎﺕ ﺩﻫﻨﺪ‪ .‬ﻭﻟﻲ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺍﻣﺖ ﺍﺳﻼﻡ ﻣﺎﻧﻨﺪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﺍﻱ ﺍﻭﻟﻴﻪ ﺩﺳﺖ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﻛﺸﻴﺪﻩ ﻭ ﺑﻪ ﺗﻘﻠﻴﺪ ﺑﺪﻭﻥ ﻣﺪﺭﻙ ﭼﺴﺒﻴﺪﻩﺍﻧﺪ ﻭ ﻟﺬﺍ ﺧﺪﺍ ﭘﺲ ﺍﺯ ﺁﻳﻪ ﻓﻮﻕ ﻛﻪ ﺩﺭ ﻛﻔﺮ ﺍﻫﻞ‬
‫ﻛﺘﺎﺑﺴﺖ ﺧﻄﺎﺏ ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﻧﻤﻮﺩﻩ ﺑﺮﺍﻱ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﺁﻧﺎﻥ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫‪          ‬‬

‫)ﺗﻮﺑﻪ‪(۳۴ :‬‬ ‫‪       ‬‬

‫»ﺁﻫﺎﻱ ﻣﺆﻣﻨﻴﻦ‪ ،‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻋﻠﻤﺎء ﻭ ﻣﻘﺪﺳﻴﻦ ﻣﺤﻘﻘﺎﻥ ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺑﺎﻃﻞ‬
‫ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎﺯﻣﻲﺩﺍﺭﻧﺪ«‪.‬‬
‫ﻣﺆﻟﻒ ﮔﻮﻳﺪ‪ :‬ﻋﻠﻤﺎﻱ ﺯﻣﺎﻥ ﻣﺎ ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺯﻭﺭ ﻭ ﻏﻀﺐ ﻭ ﺳﺮﻗﺖ ﻧﻤﻲﺧﻮﺭﻧﺪ‪،‬‬
‫ﺑﻠﻜﻪ ﺑﻌﻀﻲ ﺑﻨﺎﻡ ﺳﻬﻢ ﺍﻣﺎﻡ ﻭ ﺳﺎﻳﺮ ﻭﺟﻮﻩ ﺟﻌﻠﻴﻪ ﺷﺮﻋﻴﻪ‪ ،‬ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺣﻴﻒ ﻭ ﻣﻴﻞ‬
‫ﻣﻲﻛﻨﻨﺪ‪ .‬ﺣﺎﻝ ﻛﺴﻲ ﻛﻪ ﻣﻲﮔﻮﻳﺪ ﻣﻦ ﻣﺴﻠﻤﺎﻥ ﻭ ﻳﺎ ﺷﻴﻌﻪ ﻣﻲﺑﺎﺷﻢ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﻫﻤﻪ ﺁﻳﺎﺕ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪144‬‬

‫ﻭ ﺍﺧﺒﺎﺭﺭﺍ ﻧﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ‪ ،‬ﺑﺎﺯ ﺑﻪ ﺩﻧﺒﺎﻝ ﺭﺃﻱ ﺍﻳﻦ ﻭ ﺁﻥ ﻣﻲﺭﻭﺩ ﻭ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﻭ ﺳﻨﺖ ﺭﺳﻮﻝ ﻧﻤﻲﮔﻴﺮﺩ؟ ﺁﻳﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﻪ ﺑﺮﺍﻱ ﺗﻘﻠﻴﺪ ﻫﻴﭻ ﻣﺪﺭﻛﻲ ﻧﻴﺴﺖ؟‬

‫ﺁﻳﺎ ﺗﻘﻠﻴﺪ ﻣﺪﺭﻛﻲ ﺩﺍﺭﺩ؟‬

‫ﺑﺎ ﺩﻻﺋﻞ ﺑﺴﻴﺎﺭ ﺛﺎﺑﺖ ﺷﺪ ﻛﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﺁﺭﺍء ﺍﻣﺮ ﺑﺎﻃﻠﻲ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﻛﻪ ﻣﺪﻋﻴﺎﻥ‬
‫ﻭﺟﻮﺏ ﺗﻘﻠﻴﺪ ﻣﺪﺭﻛﻲ ﺩﺍﺭﻧﺪ ﻳﺎ ﺧﻴﺮ؟ ﺯﻳﺮﺍ ﻣﺪﻋﻲ ﺑﺎﻳﺪ ﻣﺪﺭﻙ ﺑﻴﺎﻭﺭﺩ ﻧﻪ ﻣﻨﻜﺮ‪ .‬ﻣﺎ ﻣﺪﺍﺭﻙ‬
‫ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺁﻭﺭﻳﻢ ﺗﺎ ﺧﻮﺍﻧﻨﺪﻩ ﺧﻮﺩ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪:‬‬
‫ﺍﻭﻝ‪ :‬ﺧﺒﺮ ﻭﺍﺣﺪﻱ ﺍﺳﺖ ﻛﻪ ﺭﺍﻭﻱ ﺍﺯ ﺗﻮﻗﻴﻊ ﻳﻌﻨﻲ ﺍﺯ ﻧﺎﻣﻪ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻏﻴﺒﺖ‬
‫ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺧﻮﺩ ﺍﻣﺎﻡ ﺭﺍ ﻧﺪﻳﺪﻩ‪ ،‬ﻭﻟﻲ ﻧﺎﻣﻪﺍﻱ ﺩﻳﺪﻩ ﻛﻪ ﺩﺭ ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ :‬و أﻣﺎ اﻟﺤﻮادث‬
‫اﻟﻮاﻗﻌﺔ ﻓﺎرﺟﻌﻮا ﻓﻴﻬﺎ إﻟﯽ رواة أﺣﺎدﻳﺜﻨﺎ‪ .‬ﻳﻌﻨﻲ‪» :‬ﺩﺭ ﭘﻴﺶﺁﻣﺪﻫﺎﺋﻲ ﻛﻪ ﻭﺍﻗﻊ ﻣﻲﺷﻮﺩ ﺑﻪ‬
‫ﺭﻭﺍﻳﺎﻥ ﺍﺧﺒﺎﺭ ﻣﺎ ﺭﺟﻮﻉ ﻛﻨﻴﺪ«‪ .‬ﺍﻳﻦ ﺧﺒﺮ ﺍﮔﺮ ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﺩﻻﻟﺖ ﺑﺮ ﺗﻘﻠﻴﺪ ﻧﺪﺍﺭﺩ‪ ،‬ﺧﺼﻮﺻﺎ‬
‫ﺩﺭ ﺍﺣﻜﺎﻡ ﺩﻳﻦ‪ ،‬ﺯﻳﺮﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﺣﻮﺍﺩﺛﻲ ﻛﻪ ﺭﺥ ﻣﻲﺩﻫﺪ ﺭﺟﻮﻉ ﺑﻪ ﺭﺍﻭﻳﺎﻥ ﺍﺧﺒﺎﺭ ﻛﻨﻴﺪ‪ ،‬ﻭ‬
‫ﻧﻔﺮﻣﻮﺩﻩ ﺩﺭ ﺍﺣﻜﺎﻡ ﺩﻳﻦ‪ ،‬ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﻛﻪ ﺍﺯ ﺣﻮﺍﺩﺙ ﻧﻴﺴﺖ‪ ،‬ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺛﺎﺑﺖ ﻭ ﭘﺎ ﺑﺮﺟﺎ‬
‫ﺑﻮﺩﻩ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﺗﻮﻗﻴﻊ‪ ،‬ﻭ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺛﺎﻧﻴﺎً‪ :‬ﺭﺍﻭﻳﺎﻥ ﺍﺧﺒﺎﺭ ﻣﺠﺘﻬﺪ ﻧﺒﻮﺩﻩﺍﻧﺪ ﺍﺻﻼ ﺭﺍﻭﻱ ﺣﺪﻳﺚ ﻻﺯﻡ ﻧﻴﺴﺖ ﻣﺠﺘﻬﺪ ﺑﺎﺷﺪ‪،‬‬
‫ﺯﻳﺮﺍ ﻧﺎﻣﻬﺎﻱ ﺭﺍﻭﻳﺎﻥ ﺍﺧﺒﺎﺭ ﺩﺭ ﻛﺘﺐ ﺭﺟﺎﻝ ﻭ ﺣﺪﻳﺚ ﺫﻛﺮ ﺷﺪﻩ ﻫﻴﭻ ﻛﺪﺍﻡ ﻣﺠﺘﻬﺪ ﻧﺒﻮﺩﻧﺪ‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﻛﻪ ﻛﺎﺗﺐ ﺁﻥ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺟﺘﻬﺎﺩ ﻭ ﺗﻘﻠﻴﺪ ﻧﻴﺴﺖ‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﺩﺭ ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﺍﻣﺮ ﺷﺪﻩ ﺑﻪ ﺭﺍﻭﻳﺎﻥ ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﺮﺍﻱ ﺗﻌﻠﻢ ﻭ ﺗﻌﻠﻴﻢ ﻧﻪ ﺑﺮﺍﻱ ﺗﻘﻠﻴﺪ‪،‬‬
‫ﺑﻪ ﺍﺿﺎﻓﻪ ﺭﺍﻭﻳﺎﻥ ﺣﺪﻳﺚ ﺭﺍ ﺣﺠ‪‬ﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﺪ ﭘﺲ ﺍﺯ ﺍﻧﺒﻴﺎء‬
‫ﺣﺠﺘﻲ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﻭﻡ – ﺧﺒﺮﻱ ﻣﺠﻌﻮﻝ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺗﻔﺴﻴﺮ ﺟﻌﻠﻲ ﺑﻪ ﻧﺎﻡ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﺴﻜﺮﻱ‪ ‬ﺩﺭ‬
‫ﺫﻳﻞ ﺁﻳﻪ ‪ 78‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪:‬‬

‫‪            ‬‬
 ‫‪145‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫»ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻲﺳﻮﺍﺩﻧﺪ ﻛﻪ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﭼﻴﺰﻱ ﻧﻤﻲﺩﺍﻧﻨﺪ ﺟﺰ‬

‫ﺁﺭﺯﻭﻫﺎﻱ ﺧﻴﺎﻟﻲ‪ ،‬ﻭ ﻧﻴﺴﺘﻨﺪ ﺟﺰ ﺍﻫﻞ ﮔﻤﺎﻥ«‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻣﺬّﻣﺖ ﺗﻘﻠﻴﺪ ﻋﻮﺍﻡ ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﭼﻴﺰﻱ‬
‫ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ ﺟﺰ ﺁﺭﺯﻭﻫﺎ‪ ،‬ﻭ ﺗﻤﺎﻣﺎ ﺍﻫﻞ ﮔﻤﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﻋﻠﻤﻲ ﺑﻪ ﻣﻄﺎﻟﺐ ﺩﻳﻦ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻨﺪ‬
‫ﻣﺎﻧﻨﺪ ﻣﻠﺖ ﻣﺎ‪ .‬ﭘﺲ ﺍﻳﻦ ﺁﻳﻪ ﺭﺩ‪ ‬ﺍﺳﺖ ﺑﺮ ﺍﻫﻞ ﺗﻘﻠﻴﺪ ﻭ ﻣﺬّﻣﺖ ﻣﻲﻛﻨﻨﺪ ﻛﺴﺎﻧﻲ ﺭﺍ ﻛﻪ‬
‫ﺑﻮﺍﺳﻄﻪ ﺗﻘﻠﻴﺪ‪ ،‬ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﺑﻲﺧﺒﺮﻧﺪ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﮔﻤﺎﻥ ﺭﻓﺘﻨﺪ‪ ،‬ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﮔﻮﻳﺪ‪" :‬ﻓﻤﻦ ﻗﻠﺪ ﻣﻦ ﻋﻮاﻣﻨﺎ ﻣﺜﻞ ﻫﺆﻵء اﻟﻔﻘﻬﺎء ﻓﻬﻢ ﻣﺜﻞ اﻟﻴﻬﻮد اﻟﺬﻳﻦ ذﻣﻬﻢ اﷲ ﺑﺎﻟﺘﻘﻠﻴﺪ‬
‫ﻓﺄﻣﺎ ﻣﻦ ﮐﺎن ﻣﻦ اﻟﻔﻘﻬﺎء ﺻﺎﺋﻨﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﺣﺎﻓﻈﺎ ﻟﺪﻳﻨﻪ‪ ،‬ﻣﺨﺎﻟﻔﺎ ﻋﻠﯽ ﻫﻮاﻩ‪ ،‬ﻣﻄﻴﻌﺎ ﻷﻣﺮﻩ ﻣﻮﻻﻩ‪،‬‬
‫ﻓﻠﻠﻌﻮام أن ﻳﻘﻠﺪوﻩ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮ ﻛﺲ ﺍﺯ ﻋﻮﺍﻡ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﭼﻨﻴﻦ ﻓﻘﻬﺎء ﺗﻘﻠﻴﺪ ﻛﻨﺪ ﻣﺎﻧﻨﺪ‬
‫ﻳﻬﻮﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻛﻪ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺬّﻣﺖ ﻛﺮﺩﻩ ﺑﻪ ﺳﺒﺐ ﺗﻘﻠﻴﺪ‪ ،‬ﻭ ﺍﻣﺎ ﻫﺮ ﻛﺲ ﺍﺯ ﻓﻘﻬﺎ‬
‫ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻧﮕﻬﺪﺍﺭﺩ ﻭ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ ﻭ ﺑﺎ ﻫﻮﺍﻱ ﻧﻔﺲ ﻣﺨﺎﻟﻔﺖ ﻭﺭﺯﺩ ﻭ ﺑﻪ ﺍﻣﺮ‬
‫ﻣﻮﻻﻱ ﺧﻮﺩ ﺍﻃﺎﻋﺖ ﻛﻨﺪ ﺑﺮ ﻋﻮﺍﻡ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻭ ﺗﻘﻠﻴﺪ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺧﺒﺮ ﺍﻭﻻً‪ :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﺑﺮ ﻣﺬّﻣﺖ ﺗﻘﻠﻴﺪ ﺍﺯ ﺭﺃﻱ ﻇﻨّﻲ‪ ،‬ﭘﺲ ﺻﺪﺭ ﺣﺪﻳﺚ ﺭﺩ‪ ‬ﺍﺳﺖ ﺑﺮ ﺍﻫﻞ ﺗﻘﻠﻴﺪ ﻭ ﻣﻮﺍﻓﻖ‬
‫ﻫﻤﺎﻥ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﺁﻣﺪﻩ‪ ،‬ﻭﻟﻲ ﺫﻳﻞ ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﺨﺎﻟﻒ ﺁﻳﻪ ﺍﺳﺖ‬
‫ﻭ ﺍﻣﺮ ﺑﻪ ﺗﻘﻠﻴﺪ ﻣﻲﺑﺎﺷﺪ ﻭ ﺑﺎﻳﺪ ﺫﻳﻞ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩ ﭼﻮﻥ ﻣﺨﺎﻟﻒ ﺑﺎ ﺁﻳﻪ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎً‪ :‬ﺗﻔﺴﻴﺮﻱ ﻛﻪ ﺍﻳﻦ ﺧﺒﺮ ﺩﺭ ﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﻣﺠﻌﻮﻝ ﺍﺳﺖ ﻭ ﺑﻄﻮﺭ ﻣﺴﻠّﻢ ﺍﺯ ﺍﻣﺎﻡ‬
‫ﻋﺴﻜﺮﻱ‪ ‬ﻧﻴﺴﺖ‪ ،‬ﺍﮔﺮ ﻛﺴﻲ ﺩﺭﻭﻍﻫﺎ ﻭ ﺧﺮﺍﻓﺎﺗﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﺒﻴﻨﺪ‬
‫ﺧﻮﺍﻫﺪ ﮔﻔﺖ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺍﻣﺎﻣﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﺑﻲﺍﻃﻼﻉ ﺑﻮﺩﻩ‪ ،‬ﺩﺭ ﻛﺘﺎﺏ ﺍﺧﺒﺎﺭ‬
‫ﺍﻟﺪﺧﻴﻠﻪ ﻛﻪ ﻣﺆﻟﻒ ﺁﻥ ﻋﺎﻟﻢ ﺟﻠﻴﻞ ﻣﺘﺒﺤﺮ ﺁﻗﺎﻱ ﺣﺎﺝ ﺷﻴﺦ ﻣﺤﻤﺪ ﺗﻘﻲ ﺷﻮﺷﺘﺮﻱ ﺍﺳﺖ ﺍﺯ‬
‫ﺻﻔﺤﻪ ‪ 152‬ﺗﺎ ‪ 80‬ﺻﻔﺤﻪ ﺩﺭﻭﻏﻬﺎ ﻭ ﺟﻬﺎﻟﺘﻬﺎﻱ ﺭﻭﺷﻦ ﻭ ﭼﻴﺰﻳﻬﺎﻱ ﺑﺮﺧﻼﻑ ﺗﻮﺍﺭﻳﺦ ﺁﻥ‬
‫ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻭ ﻣﻲﮔﻮﻳﺪ ﺍﮔﺮ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﮔﻔﺖ ﺍﺳﻼﻡ ﺍﺯ ﺭﻳﺸﻪ ﺩﺭﻭﻍ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺍﺯ ﻏﻀﺎﺋﺮﻱ ﻛﻪ ﺍﺳﺘﺎﺩ ﻧﺠﺎﺷﻲ ﻭ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻢ ﺭﺟﺎﻝ ﺍﺳﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﻭ‬
‫ﮔﻔﺘﻪ ﺭﺍﻭﻱ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺿﻌﻴﻒ ﻭ ﻛﺬّﺍﺏ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﺬّﺍﺏ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺭﺍ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ‬
‫ﺩﻭ ﻧﻔﺮ ﻣﺮﺩ ﻣﺠﻬﻮﻝ ﻭ ﻣﻲﻧﻮﻳﺴﺪ ﺩﺭ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﻣﻨﻜﺮﺍﺗﻲ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺩﺭ ﺍﻳﻦ‬
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‫ﺗﻔﺴﻴﺮ ﺁﻣﺪﻩ ﻛﻪ ﺣﺠ‪‬ﺎﺝ ﺑﻦﻳﻮﺳﻒ ﻛﻪ ﺣﺎﻛﻢ ﺍﺯ ﻃﺮﻑ ﻋﺒﺪﺍﻟﻤﻠﻚ ﺑﻮﺩﻩ ﺩﺭ ﻋﺮﺍﻗﻴﻦ‪ ،‬ﭼﻨﺪﻳﻦ‬
‫ﻣﺮﺗﺒﻪ ﺧﻮﺍﺳﺖ ﻣﺨﺘﺎﺭ ﺭﺍ ﺑﻘﺘﻞ ﺑﺮﺳﺎﻧﺪ ﻭ ﻣﻮﻓﻖ ﻧﺸﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﻧﺎﻣﻪ ﺍﺯ ﻋﺒﺪﺍﻟﻤﻠﻚ ﻣﻲﺁﻣﺪ ﻛﻪ‬
‫ﺍﻭ ﺭﺍ ﺭﻫﺎ ﻛﻦ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﻣﺨﺘﺎﺭ ﺩﺭ ﺳﻨﻪ ‪ 67‬ﺑﻪ ﺩﺳﺖ ﻣﺼﻌﺐ ﺑﻦ ﺯﺑﻴﺮ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺗﺴﻠﻂ ﺍﺑﻦ ﺯﺑﻴﺮ ﺑﺮ ﻋﺮﺍﻗﻴﻦ ﻛﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻛﻪ ﻧﺎﻣﻲ ﺍﺯ ﺣﺠ‪‬ﺎﺝ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺣﺠ‪‬ﺎﺝ‬
‫ﭼﻨﺪ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺳﻨﻪ ‪ 75‬ﺑﺮ ﻋﺮﺍﻗﻴﻦ ﺣﻜﻮﻣﺖ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﻭ ﻣﻲﮔﻮﻳﺪ ﭼﮕﻮﻧﻪ ﺍﻣﺎﻡ ﺍﺯ‬
‫ﺗﺎﺭﻳﺦ ﺑﻲﺍﻃﻼﻉ ﺑﻮﺩﻩ‪ ،‬ﭘﺲ ﺛﺎﺑﺖ ﻛﺮﺩﻩ ﻛﻪ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﻣﻤﻠّﻮ ﺍﺯ ﻛﺬﺏ ﻭ ﺧﺮﺍﻓﺎﺕ ﺍﺳﺖ ﻭ‬
‫ﺷﺄﻥ ﺍﻣﺎﻡ ﺃﺟﻞّ ﺍﺳﺖ ﺍﺯ ﭼﻨﻴﻦ ﻛﺘﺎﺑﻲ‪ .‬ﻫﺮ ﻛﻪ ﺧﻮﺍﻫﺪ ﺑﻪ ﻛﺘﺎﺏ ﺍﺧﺒﺎﺭ ﺍﻟﺪﺧﻴﻠﻪ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ‪.‬‬
‫ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﺑﺎ ﺭﻭﺍﻳﺖ ﭼﻨﻴﻦ ﻛﺘﺎﺑﻲ ﻣﻲﺗﻮﺍﻥ ﺑﺮ ﺧﻼﻑ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝص‬
‫ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩ ﻭ ﺗﻘﻠﻴﺪﻱ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﻧﻬﻲ ﻛﺮﺩﻩ ﺍﺛﺒﺎﺕ ﻧﻤﻮﺩ؟ ﺍﻟﺒﺘﻪ ﺧﻴﺮ‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﺍﻳﻦ ﺧﺒﺮ ﺿﺪ‪ ‬ﺁﻥ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﻭﺍﺭﺩ ﺷﺪﻩ‪ :‬ﺁﻳﻪ ﻣﻲﮔﻮﻳﺪ ﺑﻪ ﺩﻧﺒﺎﻝ‬
‫ﺗﻘﻠﻴﺪ ﻣﺮﻭ‪ ،‬ﻭﻟﻲ ﺍﻳﻦ ﺧﺒﺮ ﻣﻲﮔﻮﻳﺪ ﺗﻘﻠﻴﺪ ﺭﻭﺍ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺩ ﺁﻳﻪ ﻋﻤﻞ ﻛﻨﻴﻢ ﺑﻬﺘﺮ ﺍﺳﺖ‬
‫ﺍﺯ ﻋﻤﻞ ﺑﻪ ﺧﺒﺮ ﻣﺠﻌﻮﻟﻲ‪.‬‬
‫ﺭﺍﺑﻌﺎً‪ :‬ﺍﻳﻦ ﺧﺒﺮ ﺣﻮﺍﻟﻪ ﺑﻪ ﻣﺠﻬﻮﻝ ﻭ ﺑﻠﻜﻪ ﺣﻮﺍﻟﻪ ﺑﻪ ﻣﺤﺎﻝ ﻛﺮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﻣﺮﺩﻡ ﭼﻪ‬
‫ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺍﺯ ﻛﺠﺎ ﺑﺸﻨﺎﺳﻨﺪ ﻓﻘﻴﻬﻲ ﺭﺍ ﻛﻪ ﻣﺨﺎﻟﻒ ﻫﻮﺍﻱ ﻧﻔﺲ ﺑﺎﺷﺪ؟ ﭼﻪ ﺑﺴﻴﺎﺭ ﻛﺴﺎﻧﻲ ﻛﻪ‬
‫ﻇﺎﻫﺮﺍً ﺑﺮﺍﻱ ﺭﻳﺎ ﻭ ﮔﻮﻝ ﺯﺩﻥ ﻣﺮﺩﻡ ﺯﺍﻫﺪ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫ﺧﺎﻣﺴﺎً‪ :‬ﺍﻳﻦ ﺧﺒﺮ ﺑﻴﺎﻥ ﻧﻜﺮﺩﻩ ﺩﺭ ﭼﻪ ﭼﻴﺰ ﺗﻘﻠﻴﺪ ﻛﻨﻨﺪ ﺩﺭ ﺍﻓﻌﺎﻝ ﻭ ﺍﻋﻤﺎﻝ ﺍﻭ ﻭ ﻳﺎ ﺩﺭ‬
‫ﺍﻣﻮﺭ ﺩﻳﻦ ﻭ ﻳﺎ ﺍﻣﻮﺭ ﻋﺮﻓﻲ؟ ﺍﻳﻦ ﺧﺒﺮ ﻣﺒﻬﻢ ﮔﺬﺍﺷﺘﻪ ﻣﺜﻼ ﺍﮔﺮ ﺍﻭ ﺳﻪ ﺯﻥ ﮔﺮﻓﺖ ﺗﻮ ﻫﻢ ﺳﻪ‬
‫ﺯﻥ ﺑﮕﻴﺮ ﻳﺎ ﺍﮔﺮ ﺍﻭ ﺑﻪ ﺯﺭﺍﻋﺖ ﭘﺮﺩﺍﺧﺖ ﺗﻮ ﻫﻢ ﺯﺭﺍﻋﺖ ﻛﻦ‪ .‬ﺍﺻﻼً ﺩﺭ ﭼﻴﺰﻫﺎﻱ ﻛﻪ ﺧﺪﺍ ﻭ‬
‫ﺭﺳﻮﻝ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ ﺗﻘﻠﻴﺪ ﺍﻳﻦ ﻭ ﺁﻥ ﺟﺎ ﻧﺪﺍﺭﺩ ﻭ ﻣﻮﺟﺐ ﭘﺸﻴﻤﺎﻧﻲ ﻭ ﺧﻠﻮﺩ ﺩﻭﺯﺥ ﺍﺳﺖ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺍﻫﻞ ﺩﻭﺯﺥ ﺩﺭ ﺁﻳﻪ ‪ 66‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ ﻣﻲﮔﻮﻳﻨﺪ‪:‬‬

‫‪      ‬‬

‫»ﺍﻱ ﻛﺎﺵ ﻣﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ ﺑﻮﺩﻳﻢ ﻭ ﺩﻧﺒﺎﻝ ﺩﻳﮕﺮﺍﻥ ﻭ ﺍﻃﺎﻋﺖ ﺁﻧﺎﻥ‬
‫ﻧﻤﻲﺭﻓﺘﻴﻢ«‪.‬‬
 ‫‪147‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺳﺎﺩﺳﺎً‪ :‬ﺻﺎﺣﺐ ﻛﻔﺎﻳﻪ ﺍﻷﺻﻮﻝ ﻣﻲﮔﻮﻳﺪ ﺍﻳﻦ ﺧﺒﺮ ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﺗﻘﻠﻴﺪ ﻧﺪﺍﺭﺩ ﻭ‬
‫ﻟﻔﻆ ﻭﺟﻮﺏ ﺩﺭ ﺁﻥ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻣﻌﻨﻲ ﺗﻘﻠﻴﺪ ﻗﺒﻮﻝ ﺍﺣﻜﺎﻡ ﺍﻭ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺗﻘﻠﻴﺪ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺎﺭﻱ ﺍﻭ ﻣﻲﻛﻨﺪ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺑﻜﻨﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺫﻛﺮ ﺷﺪ‪.‬‬
‫ﺳﻮﻡ – ﺍﺧﺒﺎﺭﻱ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺟﻮﺍﺯ ﻓﺘﻮﻱ ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ ﺧﺒﺮﻱ ﻛﻪ ﺍﻣﺎﻡ ﺑﻪ ﺍﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ‬
‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻨﺸﻴﻦ ﺩﺭ ﻣﺴﺠﺪ ﻭ ﻓﺘﻮﻱ ﺑﺪﻩ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻦ ﺧﺒﺮ ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩﺍﻧﺪ ﺣﺮﻣﺖ ﭘﻴﺮﻭﻱ‬
‫ﻇﻦّ ﺭﺍ‪ ،‬ﻭ ﮔﻮﻳﻨﺪ ﭘﻴﺮﻭﻱ ﻇﻦّ ﺣﺮﺍﻡ ﺍﺳﺖ ﺟﺰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺣﺮﻣﺖ ﭘﻴﺮﻭﻱ‬
‫ﻇﻦّ ﺭﺍ ﻫﻤﻪ ﻗﺒﻮﻝ ﺩﺍﺭﻧﺪ‪ .‬ﺟﻮﺍﺏ ﺍﻳﻦ ﺧﺒﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪:‬‬
‫ﺍﻭﻻً‪ :‬ﻗﺮﺁﻥ ﻭ ﺍﺧﺒﺎﺭ ﺑﺴﻴﺎﺭﻱ ﻧﻬﻲ ﻧﻤﻮﺩﻩ ﺍﺯ ﻓﺘﻮﻱ ﺩﺍﺩﻥ‪ ،‬ﻭ ﺍﻳﻦ ﺧﺒﺮ ﻣﻌﺎﺭﺽ ﺑﺎ ﻗﺮﺁﻥ‬
‫ﺍﺳﺖ ﻭ ﻣﺮﺩﻭﺩ ﻭ ﻣﻄﺮﻭﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻧﺴﺎء ﺁﻳﻪ ‪ 127‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫ﻭ ﺩﺭ ﺁﻳﻪ ‪ 176‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬

‫ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺘﻮﻱ ﻣﻲﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﮕﻮ‬
‫ﺧﺪﺍ ﻓﺘﻮﻱ ﻣﻲﺩﻫﺪ ﻧﻪ ﺭﺳﻮﻝ ﺍﻭ‪ .‬ﺟﺎﺋﻲ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻖ ﻓﺘﻮﻱ ﻧﺪﺍﺭﺩ ﭼﮕﻮﻧﻪ ﺍﺑﺎﻥ‬
‫ﻓﺘﻮﻱ ﺑﺪﻫﺪ‪ .‬ﻭ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻦ أﻓﺘﯽ اﻟﻨﺎس ﺑﺮأﻳﻪ ﻓﻘﺪ ﺿﺎد اﷲ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﮔﻔﺖ‬
‫ﺁﻥ ﺧﺒﺮﻱ ﻛﻪ ﺍﻣﺎﻡ ﺑﻪ ﻓﻼﻥ ﻛﺲ ﻓﺮﻣﻮﺩﻩ ﻓﺘﻮﻱ ﺑﺪﻩ ﺷﺎﻳﺪ ﻓﺘﻮﺍﻱ ﺍﻭ ﺑﺎ ﺫﻛﺮ ﺩﻟﻴﻞ ﺑﻮﺩﻩ ﻛﻪ‬
‫ﻫﻤﺎﻥ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺑﻬﺮ ﺣﺎﻝ ﺍﻳﻦ ﺧﺒﺮ ﻧﻤﻲﮔﻮﻳﺪ ﻣﺮﺩﻡ ﻋﻠﻢ ﺩﻳﻦ ﻧﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﻓﺘﻮﻱ ﺑﺮﻭﻧﺪ ﻭ ﻛﺘﺎﺏ‬
‫ﺧﺪﺍ ﺭﺍ ﻣﻬﺠﻮﺭ ﮔﺬﺍﺭﻧﺪ ﻭ ﻣﺸﻤﻮﻝ ﺁﻳﻪ ‪ 30‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪:‬‬

‫‪          ‬‬
‫ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪148‬‬

‫ﺛﺎﻧﻴﺎً‪ :‬ﺍﻣﺎﻡ ﺑﻪ ﺍﻭﮔﻔﺘﻪ ﺍﺳﺖ ﻓﺘﻮﻱ ﺑﺪﻩ‪ ،‬ﺍﻳﻦ ﺗﻜﻠﻴﻒ ﺷﺨﺺ ﺍﻭ ﺑﻮﺩﻩ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﭼﻪ‬
‫ﻣﺮﺑﻮﻁ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻔﺮﻣﻮﺩﻩ ﺑﺮﻭﻳﺪ ﺍﺯ ﺍﺑﺎﻥ ﺗﻘﻠﻴﺪ ﻛﻨﻴﺪ‪ .‬ﭘﺲ ﭼﻨﻴﻦ ﺧﺒﺮﻱ‬
‫ﺩﻟﻴﻞ ﺑﺮ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫ﭼﻬﺎﺭﻡ – ﺩﻟﻴﻞ ﻋﻘﻠﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﭼﻮﻥ ﻫﻤﻪ ﻛﺲ ﻭﻗﺖ ﻧﺪﺍﺭﺩ ﻭ ﻧﻤﻲﺗﻮﺍﻧﺪ‬
‫ﺗﺤﺼﻴﻞ ﺍﺟﺘﻬﺎﺩ ﻛﻨﺪ ﻧﺎﭼﺎﺭ ﺑﺎﻳﺪ ﺗﻘﻠﻴﺪ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﺎﻳﺪ ﺩﻧﻴﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﺩﺍﺭﻩ ﻛﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ‬
‫ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﻭ ﭼﻨﺪﻳﻦ ﺟﻮﺍﺏ ﺩﺍﺭﺩ‪:‬‬
‫‪ -1‬ﻫﺮ ﻛﺲ ﻭﻗﺖ ﻧﺪﺍﺭﺩ ﻻﺯﻡ ﻧﻴﺴﺖ ﺗﻘﻠﻴﺪ ﻛﻨﺪ ﻭ ﻧﻪ ﺍﺟﺘﻬﺎﺩ ﻛﻨﺪ ﺑﻠﻜﻪ ﭼﻨﺪ ﻣﺴﺌﻠﻪ‬
‫ﻣﺤﻞ ﺍﺣﺘﻴﺎﺝ ﺧﻮﺩ ﺭﺍ ﺗﻌﻠﻢ ﻛﻨﺪ ﻭ ﺍﺯ ﻋﺎﻟﻢ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺩﻟﻴﻞ ﺑﺨﻮﺍﻫﺪ ﻭ ﻳﺎ ﺑﻪ ﻛﺘﺎﺑﻲ‬
‫ﭼﻮﻥ ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺭﺟﻮﻉ ﻛﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺁﺳﺎﻧﺘﺮ ﺍﺳﺖ ﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻋﻠﻢ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺑﻴﺎﻥ ﺧﻮﺍﻫﺪ‬
‫ﺷﺪ‪.‬‬
‫‪ -2‬ﻣﺮﺍﺟﻊ ﺗﻘﻠﻴﺪ ﻣﻲﮔﻮﻳﻨﺪ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﻭ ﻋﻘﺎﻳﺪ ﺑﺎﻳﺪ ﺍﺟﺘﻬﺎﺩ ﻛﻨﻴﺪ ﻭ ﺗﻘﻠﻴﺪ ﺟﺎﻳﺰ‬
‫ﻧﻴﺴﺖ‪ .‬ﭼﮕﻮﻧﻪ ﻛﺴﻲ ﻛﻪ ﻭﻗﺖ ﻧﺪﺍﺭﺩ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﺩﻧﻴﺎﻱ ﺧﻮﺩ ﺑﺮﺳﺪ ﺩﺭ ﻋﻘﺎﺋﺪ ﺍﺟﺘﻬﺎﺩ ﻛﻨﺪ ﺑﺎ‬
‫ﺍﻳﻨﻜﻪ ﺩﺭ ﻫﺮ ﻋﻘﻴﺪﻩ ﺍﻗﻮﺍﻝ ﻣﺨﺘﻠﻔﻪ ﻭﺍﺭﺩ ﺷﺪﻩ‪ ،‬ﻭ ﻫﺮ ﻗﻮﻟﻲ ﺩﻻﺋﻞ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻓﻜﺮﻱ ﻭ ﻋﻘﻠﻲ‬
‫ﺩﺍﺭﺩ‪ .‬ﺍﻳﻨﺠﺎ ﻭﻗﺖ ﺍﻭ ﻛﻔﺎﻑ ﻣﻲﺩﻫﺪ ﻭﻟﻲ ﺩﺭ ﺗﻌﻠﻢ ﺑﻌﻀﻲ ﺍﺯ ﻣﺴﺎﺋﻞ ﻓﺮﻋﻲ ﻛﻪ ﺁﺳﺎﻧﺘﺮ ﺍﺳﺖ‬
‫ﻭﻗﺖ ﻧﺪﺍﺭﺩ‪ .‬ﭘﺲ ﺩﺭ ﻣﺴﺌﻠﻪ ﻓﺮﻋﻲ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﺤﻘﻴﻖ ﻭ ﺗﻌﻠﻢ ﻧﻤﺎﻳﺪ‪.‬‬
‫‪ -3‬ﺷﻤﺎ ﺗﻘﻠﻴﺪ ﺍﻋﻠﻢ ﺭﺍ ﻭﺍﺟﺐ ﻣﻲﺩﺍﻧﻴﺪ ﻭ ﺗﺸﺨﻴﺺ ﺍﻋﻠﻢ ﺍﮔﺮ ﻣﺤﺎﻝ ﻧﺒﺎﺷﺪ ﺍﺯ ﻫﺮ‬
‫ﻣﺴﺌﻠﻪﺍﻱ ﻣﺸﻜﻞﺗﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺗﻌﻠﻢ ﻣﺴﺌﻠﻪﺍﻱ ﻣﺤﻞ ﺍﺣﺘﻴﺎﺝ ﺍﺯ ﺗﺸﺨﻴﺺ ﺍﻋﻠﻢ ﺁﺳﺎﻧﺘﺮ ﺍﺳﺖ‪،‬‬
‫ﺯﻳﺮﺍ ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﺩﻩ ﻧﻔﺮ ﻣﺠﺘﻬﺪ ﺩﺭ ﺑﻼﺩ ﺍﺳﻼﻣﻲ ﻣﻲﺑﺎﺷﺪ ﻭ ﻫﺮﻳﻚ ﻣﺪﻋﻲ ﺍﻋﻠﻤﻴ‪‬ﺖ‬
‫ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺭﺳﺎﻟﻪ ﺍﺯ ﺧﻮﺩ ﻧﺸﺮ ﻛﺮﺩﻩ ﻭ ﺗﻘﻠﻴﺪ ﺍﻋﻠﻢ ﺭﺍ ﻭﺍﺟﺐ ﻣﻲﺩﺍﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺧﻮﺩ‬
‫ﺭﺍ ﺍﻋﻠﻢ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﺭﺳﺎﻟﻪ ﺑﺮﺍﻱ ﻣﻘﻠّﺪﻳﻦ ﻧﻮﺷﺘﻪ‪ ،‬ﺣﺎﻝ ﺑﮕﻮﺋﻴﺪ ﺍﻳﻦ ﺩﻩ ﻣﺠﺘﻬﺪ ﻛﻪ ﻏﺎﻟﺒﺎً ﺩﺭ‬
‫ﻳﻚ ﺣﻮﺯﻩ ﺑﻮﺩﻩﺍﻧﺪ ﭼﮕﻮﻧﻪ ﺧﻮﺩﺷﺎﻥ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﺍﻋﻠﻤﺸﺎﻥ ﻛﻴﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺩﻳﮕﺮﺍﻥ‬
‫ﺗﺸﺨﻴﺺ ﺩﻫﻨﺪ؟‬
‫ﻭ ﺍﮔﺮ ﺧﻮﺩﺷﺎﻥ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﭼﮕﻮﻧﻪ ﻣﻘﻠﺪﺷﺎﻥ ﺑﺸﻨﺎﺳﻨﺪ؟ ﻣﻲﮔﻮﻳﻨﺪ ﻫﺮﻛﺲ ﺷﻬﺮﻳ‪‬ﻪ‬
‫ﺑﻴﺸﺘﺮ ﺑﺪﻫﺪ ﺍﻭ ﺍﻋﻠﻢ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﺪ ﺍﻳﻦ ﺩﻩ ﻧﻔﺮ‪ ،‬ﺍﻋﻠﻢ ﺭﺍ ﻣﻲﺷﻨﺎﺳﻨﺪ ﻭﻟﻲ ﻛﺘﻤﺎﻥ‬
 ‫‪149‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﮔﻮﺋﻴﻢ ﻛﺴﻲ ﻛﻪ ﺣﻘﻲ ﺭﺍ ﻛﺘﻤﺎﻥ ﻛﻨﺪ ﻋﺎﺩﻝ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﻘﻠﻴﺪ ﺍﻭ ﺣﺮﺍﻡ‬
‫ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺁﻥ ﻋﻮﺍﻣﻲ ﻛﻪ ﻭﻗﺖ ﺍﺟﺘﻬﺎﺩ ﻧﺪﺍﺭﺩ ﺍﮔﺮ ﻣﺴﺌﻠﻪ ﻣﺤﻞ ﺍﺣﺘﻴﺎﺝ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﻭﻱ‬
‫ﻣﺪﺭﻙ ﺗﻌﻠﻴﻢ ﻛﻨﺪ ﺑﺮﺍﻱ ﺍﻭ ﺁﺳﺎﻧﺘﺮ ﺍﺳﺖ ﺍﺯ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﺍﻋﻠﻢ‪ .‬ﻳﻚ ﻣﺴﺌﻠﻪ ﺭﺍ ﺑﺎ ﻣﺪﺭﻙ‬
‫ﻳﺎﺩﮔﺮﻓﺘﻦ ﺑﻬﺘﺮ ﺍﺯ ﻫﺰﺍﺭ ﻣﺴﺌﻠﻪ ﺗﻘﻠﻴﺪﻱ ﺑﺪﻭﻥ ﻣﺪﺭﻙ ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﻛﺴﻲ ﻛﻪ ﺣﻜﻢ ﺧﺪﺍ ﺭﺍ‬
‫ﺍﺯ ﻛﺘﺎﺏ ﻭ ﺳﻨّﺖ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﻧﻪ ﻣﺒﺘﻼ ﺑﻪ ﻓﻮﺕ ﻣﺠﺘﻬﺪ ﻭ ﺗﻐﻴﻴﺮ ﺭﺳﺎﻟﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﻧﻪ ﮔﺮﻓﺘﺎﺭ‬
‫ﺗﻐﻴﻴﺮ ﺭﺍﻱ ﻭ ﻧﻪ ﺑﻪ ﺍﺧﺘﻼﻑ ﻭ ﺳﺮﮔﺮﺩﺍﻧﻲ ﮔﺮﻓﺘﺎﺭ ﻣﻲﺷﻮﺩ‪.‬‬
‫‪ -4‬ﺭﺍﻱ ﻣﺠﺘﻬﺪ ﺣﻜﻢ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﻟﺬﺍ ﺑﻪ ﻣﺮﺩﻥ ﺍﻭ ﺣﻜﻢ ﺍﻭ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ ﻭﺗﻘﻠﻴﺪ‬
‫ﺍﻭ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﻭ ﻟﺬﺍ ﻣﺘﻘﺪ‪‬ﻣﻴﻦ ﺍﺯ ﻋﻠﻤﺎء ﺣﺘّﻲ ﺍﺋﻤ‪‬ﻪ ﻫﺪﻱ‪ ‬ﺭﺳﺎﻟﻪ ﺗﻘﻠﻴﺪﻳﻪ ﻧﺪﺍﺷﺘﻨﺪ ﻭ‬
‫ﻣﺮﺩﻡ ﺻﺪﺭ ﺍﺳﻼﻡ ﭼﻪ ﻛﺎﺭﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﻋﻮﺍﻡ ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﻛﺎﺭ ﺭﺍ ﺑﻜﻨﺪ‪ .‬ﺁﻧﺎﻥ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﻳﺎﺩ ﻣﻲﮔﺮﻓﺘﻨﺪ‪ ،‬ﻭﻟﻮ ﺍﻳﻨﻜﻪ ﺑﻲﺳﻮﺍﺩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻋﻠﻢ ﺩﻳﻦ ﻣﺎﻧﻨﺪ ﻋﻠﻢ‬
‫ﻃﺐ‪ ‬ﻧﻴﺴﺖ ﻛﻪ ﻳﻜﻨﻔﺮ ﺩﻛﺘﺮ ﺑﺮﺍﻱ ﻣﺤﻠﻲ ﻛﺎﻓﻲ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻋﻠﻢ ﺩﻳﻦ ﺑﺮ ﻫﻤﻪ ﻛﺲ ﻭﺍﺟﺐ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺴﺎﺋﻞ ﻣﺤﻞ ﺍﺣﺘﻴﺎﺝ ﺧﻮﺩ ﺭﺍ ﻳﺎﺩ ﮔﻴﺮﺩ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬ﻃﻠﺐ اﻟﻌﻠﻢ‬
‫ﻓﺮﻳﻀﺔ ﻋﻠﯽ ﮐﻞ ﻣﺴﻠﻢ"‪ .‬ﻣﻲﮔﻮﻳﻨﺪ ﺑﺎﻳﺪ ﺑﻪ ﻣﺘﺨﺼ‪‬ﺺ ﺭﺟﻮﻉ ﻛﺮﺩ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻋﻠﻢ‬
‫ﺩﻳﻦ ﺑﺮ ﻫﺮ ﻛﺲ ﻭﺍﺟﺐ ﺍﺳﺖ ﻋﻴﻨﺎً ﻭﺍﺟﺐ ﻛﻔﺎﺋﻲ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻭﺍﺟﺒﺎﺕ ﻛﻔﺎﺋﻲ ﺑﺎﻳﺪ ﺑﻪ‬
‫ﻣﺘﺨﺼﺺ ﺭﺟﻮﻉ ﻛﺮﺩ ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﺩﻟﻴﻞ ﺑﺴﻴﺎﺭﻱ ﺩﺍﺭﻳﻢ ﻛﻪ ﻣﺠﺘﻬﺪﻳﻦ ﺗﺨﺼﺼﻲ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫‪ -5‬ﻓﺘﻮﺍﻱ ﻣﺠﺘﻬﺪ ﻇﻨّﻲ ﺍﺳﺖ ﻭ ﺣﻖ ﺗﻌﺎﻟﻲ ﺍﺯ ﺍﺗّﺒﺎﻉ ﻇﻦّ ﻧﻬﻲ ﺷﺪﻳﺪ ﻧﻤﻮﺩﻩ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ‬
‫ﺍﻧﻌﺎﻡ ﺁﻳﻪ ‪ 148‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪         ‬‬
‫»ﭘﻴﺮﻭﻱ ﻧﻤﻲﻛﻨﻴﺪ ﺟﺰ ﮔﻤﺎﻥ ﺭﺍ ﻭ ﻧﻴﺴﺘﻨﺪ ﺷﻤﺎ ﻣﮕﺮ ﺍﻫﻞ ﺣﺪﺱ ﻭ ﺗﺨﻤﻴﻦ«‪.‬‬
‫اءﻫﻢ ﺑِﻐَْﻴ ِﺮ ِﻋﻠ ٍْﻢ&‪ .‬ﻭ ﻣﺬﻣﺖ ﻛﺮﺩﻩ‬ ‫ﱠِ‬
‫ﻭ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪ * :‬ﺑَ ِﻞ اﺗﱠـﺒَ َﻊ اﻟﺬ َ‬
‫ﻳﻦ ﻇَﻠَ ُﻤﻮا أ َْﻫ َﻮ ُ‬
‫ﺍﺯ ﭘﻴﺮﻭﻱ ﺁﺭﺍء ﻇﻨّﻲ‪ ،‬ﻭ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻳﺎﺕ ﻗﻮﻝ ﺑﺪﻭﻥ ﻋﻠﻢ ﺭﺍ ﺗﺤﺮﻳﻢ ﻧﻤﻮﺩﻩ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ‬
‫ﺍﻋﺮﺍﻑ ﺁﻳﻪ ‪ 33‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ...      ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪150‬‬

‫»ﺑﮕﻮ ﻫﻤﺎﻧﺎ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﻓﻮﺍﺣﺶ ﺭﺍ‪ ،‬ﻭ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﮔﻔﺘﻦ ﺁﻧﭽﻪ ﺭﺍ‬
‫ﻧﻤﻲﺩﺍﻧﻴﺪ«‪.‬‬
‫ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﺩﺭ ﺧﻄﺒﻪ ‪ 17‬ﻭ ‪ 18‬ﻭ ‪ 85‬ﻭ ‪ 86‬ﻭ ﺧﻄﺐ ﺩﻳﮕﺮ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‬
‫ﺍﺯ ﺍﻇﻬﺎﺭ ﺭﺍﻱ ﻭ ﭘﻴﺮﻭﻱ ﺁﻥ ﻣﺬّﻣﺖ ﻛﺮﺩﻩ‪ ،‬ﭼﮕﻮﻧﻪ ﭘﻴﺮﻭﺍﻥ ﺍﻭ ﺑﺮ ﺧﻼﻑ ﻗﻮﻝ ﺍﻭ ﺑﻠﻜﻪ‬
‫ﺑﺮﺧﻼﻑ ﻗﻮﻝ ﺧﺪﺍ ﻳﻚ ﻋﺪ‪‬ﻩ ﺍﻇﻬﺎﺭ ﺭﺍﻱ ﻭ ﻋﺪﻩ ﺩﻳﮕﺮ ﭘﻴﺮﻭﻱ ﻣﻲﻛﻨﻨﺪ‪ .‬ﭘﺲ ﻋﻮﺍﻡ ﺑﺎﻳﺪ‬
‫ﺗﻌﻠﻢ ﺩﻳﻦ ﺍﺯ ﻛﺘﺎﺏ ﻭ ﺳﻨﺖ ﻛﻨﺪ ﺗﺎ ﺛﻮﺍﺏ ﻭ ﺳﻌﺎﺩﺕ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺭﺍ ﺑﺒﺮﺩ ﻣﺎ ﻛﺘﺎﺏ‬
‫ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺍﺗﻤﺎﻡ ﺣﺠ‪‬ﺖ ﻭ ﺭﻓﻊ ﺳﺮﮔﺮﺩﺍﻧﻲ ﻋﻮﺍﻡ ﻭ ﺗﻌﻠّﻢ ﺍﻳﺸﺎﻥ ﻧﻮﺷﺘﻴﻢ ﺑﻪ ﺁﻥ‬
‫ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬
‫‪ -4‬ﻏﺎﻟﺐ ﻣﺠﺘﻬﺪﻳﻦ ﺗﻐﻴﻴﺮ ﺭﺍﻱ ﻣﻲﺩﻫﻨﺪ ﺍﮔﺮ ﺭﺍﻱ ﺍﻭﻝ ﺍﻳﺸﺎﻥ ﺻﺤﻴﺢ ﺑﻮﺩﻩ ﭘﺲ ﺭﺍﻱ‬
‫ﺩﻭﻡ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺭﺍﻱ ﺩﻭﻡ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﭘﺲ ﺭﺍﻱ ﺍﻭﻝ ﺑﺎﻃﻞ ﺑﻮﺩﻩ‪.‬‬
‫ﻋﻠﻲ‪ ‬ﺩﺭ ﺧﻄﺒﻪ ‪ 174‬ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬إن اﻟﻤﺆﻣﻦ ﻳﺴﺘﺤﻞ اﻟﻌﺎم ﻣﺎ اﺳﺘﺤﻞ‬
‫ﻋﺎﻣﺎ اول‪ ،‬و ﻳﺤﺮم اﻟﻌﺎم ﻣﺎ ﺣﺮم ﻋﺎﻣﺎ اول ‪ ...‬وﻟﮑﻦ اﻟﺤﻼل ﻣﺎ أﺣﻞ اﷲ‪ ،‬و اﻟﺤﺮام ﻣﺎ ﺣﺮم‬
‫اﷲ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻣﺆﻣﻦ ﺣﻼﻝ ﻣﻲﺩﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﺳﺎﻝ ﺍﻭﻝ ﺣﻼﻝ ﺩﺍﻧﺴﺘﻪ ﻭ ﺣﺮﺍﻡ ﻣﻲﺩﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ‬
‫ﺳﺎﻝ ﺍﻭﻝ ﺣﺮﺍﻡ ﺩﺍﻧﺴﺘﻪ‪ .‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬ﺣﻼل ﻣﺤﻤﺪ ﺣﻼل إﻟﯽ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪،‬‬
‫وﺣﺮاﻣﻪ ﺣﺮام إﻟﯽ ﻳﻮم اﻟﻘﻴﺎﻣﺔ"‪ .‬ﻳﻌﻨﻲ ﺗﺎ ﻗﻴﺎﻣﺖ ﺗﻐﻴﻴﺮ ﻧﻤﻲﻛﻨﺪ‪ .‬ﺁﻳﺎ ﺍﺯ ﻛﺴﻲ ﻛﻪ ﭼﻴﺰﻱ ﺭﺍ‬
‫ﮔﺎﻫﻲ ﺣﻼﻝ ﻭ ﮔﺎﻫﻲ ﺣﺮﺍﻡ ﻣﻲﺩﺍﻧﺪ ﻣﻲﺗﻮﺍﻥ ﺗﻘﻠﻴﺪ ﻛﺮﺩ؟ ﺁﻳﺎ ﺗﻘﻠﻴﺪ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻬﺘﺮ‬
‫ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺍﺯ ﺗﻐﻴﻴﺮ ﺁﺭﺍء ﺑﺸﺮﻱ ﻭ ﺗﺒﺪﻳﻞ ﺭﺳﺎﻟﻪﻫﺎ ﺭﺍﺣﺖ ﺷﺪﻥ ﺑﺪ ﺍﺳﺖ؟ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫وﻟﻘﺪ ﻳﺴﺮﻧﺎ اﻟﻘﺮآن‪ .‬ﺁﻳﺎ ﺭﺳﺎﻟﻪ ﺧﺪﺍ ﺁﺳﺎﻥ ﻧﻴﺴﺖ؟ ﻳﻜﻌﺪ‪‬ﻩ ﺍﺯ ﻧﺼﺎﺭﻱ ﺍﺯ ﺣﻤﻞ ﺑﺎﺭ ﻛﺸﻴﺸﺎﻥ‬
‫ﺧﺴﺘﻪ ﺷﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﻣﺎ ﺧﺪﺍ ﻭ ﻋﻴﺴﻲ‪ ‬ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﻭ ﺍﺯ ﺩﺳﺘﮕﺎﻩ ﺍﺳﺘﺤﻤﺎﺭ ﻛﺸﻴﺸﻲ‬
‫ﺑﻴﺰﺍﺭﻳﻢ‪ .‬ﺁﻳﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺴﻠﻤﻴﻦ ﻧﻴﺰ ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ؟ ﻣﺴﺎﺋﻞ ﺍﺳﻼﻣﻲ ﺍﻛﺜﺮ ﺿﺮﻭﺭﻱ ﻭ‬
‫ﺑﺪﻳﻬﻲ ﻭ ﻣﺤﻞ ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ‪ ،‬ﺍﺻﻼً ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺍﺟﺘﻬﺎﺩ ﻭ ﺗﻘﻠﻴﺪ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻣﺪﻋﻴﺎﻥ‬
‫ﺍﺟﺘﻬﺎﺩ ﺗﻤﺎﻣﺎً ﻣﻘﻠّﺪ ﻓﻘﻬﺎء ﺳﺎﺑﻘﻨﺪ ﺩﺭ ﺍﺻﻞ ﻓﺘﻮﻱ‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﻋﻤﻞ ﻣﻘﻠﺪ ﻋﻮﺍﻣﻨﺪ ﻭ ﺑﻪ ﻣﻴﻞ‬
‫ﻋﻮﺍﻡ ﻓﺘﻮﻱ ﻣﻲﺩﻫﺪ‪ ،‬ﻳﻌﻨﻲ ﻫﺮﻃﻮﺭﻱ ﻛﻪ ﻋﻮﺍﻡ ﻣﻴﻞ ﺩﺍﺭﺩ ﺍﻳﺸﺎﻥ ﻃﺒﻖ ﺭﺿﺎﻱ ﻋﻮﺍﻡ ﻓﺘﻮﻱ‬
 ‫‪151‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﻲﺩﻫﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻋﻮﺍﻡ ﺭﺍ ﻧﺮﻣﺎﻧﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺣﻘﺎﺋﻖ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﻭ ﻣﺸﻤﻮﻝ ﺁﻳﻪ ‪159‬‬
‫ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﭘﻨﺠﻢ – ﺍﻳﺸﺎﻥ ﺑﻪ ﺁﻳﺎﺗﻲ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻫﻤﺎﻥ ﺁﻳﺎﺕ ﺭﺩ‪ ‬ﺍﺳﺖ ﺑﺮ ﺍﻫﻞ‬
‫ﺗﻘﻠﻴﺪ‪ .‬ﻳﻜﻲ ﺁﻳﻪ‪:‬‬
‫ﺎﺳﺄَﻟُﻮاْ أ َْﻫ َﻞ اﻟ ﱢﺬ ْﻛ ِﺮ إِن ُﻛﻨﺘُ ْﻢ ﻻَ ﺗَـ ْﻌﻠَ ُﻤﻮ َن ‪‬‬
‫‪ ‬ﻓَ ْ‬
‫»ﺍﮔﺮ ﻧﻤﻲﺩﺍﻧﻴﺪ ﺍﺯ ﺍﻫﻞ ﻗﺮﺁﻥ ﻭ ﻳﺎ ﺍﻫﻞ ﺗﻮﺭﺍﺕ ﺳﺌﻮﺍﻝ ﻛﻨﻴﺪ«‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺳﺌﻮﺍﻝ ﻛﻨﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﺪ ﭘﺲ ﺍﻳﻦ ﺁﻳﻪ ﺩﻟﻴﻞ ﺑﺮ ﻭﺟﻮﺏ ﺗﻌﻠﻢ‬
‫ﺍﺳﺖ ﻧﻪ ﺗﻘﻠﻴﺪ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺗﻘﻠﻴﺪ ﺭﺍ ﻣﺠﺎﺯﺍً ﺑﻤﻌﻨﻲ ﺗﻌﻠﻢ ﺑﮕﻴﺮﻳﻢ ﻭ ﭼﻨﻴﻦ ﻣﺠﺎﺯﻱ ﺩﺭ ﻟﻐﺖ‬
‫ﻧﻴﺎﻣﺪﻩ‪ .‬ﺻﺎﺣﺐ ﻛﻔﺎﻳﻪ ﺍﻷﺻﻮﻝ ﻣﻲﮔﻮﻳﺪ ﺍﻳﻦ ﺁﻳﻪ ﻇﺎﻫﺮﺍﺳﺖ ﺩﺭ ﺗﻌﻠﻢ‪ ،‬ﻧﻪ ﺩﺭ ﺗﻘﻠﻴﺪ‪ .‬ﭘﺲ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺭﺩ‪ ‬ﺍﺳﺖ ﺑﺮ ﻗﺎﺋﻠﻴﻦ ﺑﻪ ﺗﻘﻠﻴﺪ‪ .‬ﻭ ﺩﻳﮕﺮﻱ ﺁﻳﻪ‬
‫‪ ...‬ﻓَﻠَﻮ‪‬ﻻَ ﻧَﻔَﺮَ ﻣ‪‬ﻦ ﻛُﻞﱢ ﻓ‪‬ﺮْﻗَﺔٍ ﻣ‪‬ﻨْﻬ‪‬ﻢ‪ ‬ﻃَﺂﺋ‪‬ﻔَﺔٌ ﻟﱢﻴ‪‬ﺘَﻔَﻘﱠﻬ‪‬ﻮﺍْ ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦِ ﻭ‪‬ﻟ‪‬ﻴ‪‬ﻨﺬ‪‬ﺭ‪‬ﻭﺍْ ﻗَﻮ‪‬ﻣ‪‬ﻬ‪‬ﻢ‪‬‬ ‫‪‬‬
‫ﺇِﺫَﺍ ﺭ‪‬ﺟ‪‬ﻌ‪‬ﻮﺍْ ﺇِﻟَﻴ‪‬ﻬِﻢ‪...‬‬
‫»ﭘﺲ ﭼﺮﺍ ﺍﺯ ﻫﺮ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻋﺪ‪‬ﻩﺍﻱ ﺑﺮﺍﻳﺖ ﻋﻠﻢ ﺟﻬﺎﺩ ﻭ ﻓﺮﺍﮔﺮﻓﺘﻦ ﺍﺣﻜﺎﻡ ﺩﻳﻦ‬
‫ﻛﻮچ ﻧﻤﻲﻛﻨﻨﺪ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﺑﺮﮔﺮﺩﻧﺪ ﻗﻮﻡ ﺧﻮﺩ ﺭﺍ ﺑﺘﺮﺳﺎﻧﻨﺪ«‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺗﻔﻘّﻪ ﻭ ﺗﻌﻠﻢ ﻧﻪ ﺩﺭ ﺗﻘﻠﻴﺪ‪ .‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﻗﻮﻡ ﺍﻳﺸﺎﻥ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﺗﻘﻠﻴﺪ ﻛﻨﻨﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺩ‪ ‬ﺍﺳﺖ ﺑﺮ ﺍﻫﻞ ﺗﻘﻠﻴﺪ‪ .‬ﭼﮕﻮﻧﻪ ﺑﻪ ﭼﻨﻴﻦ ﺁﻳﺎﺕ ﺍﺳﺘﺪﻻﻝ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﺑﺮ ﻭﺟﻮﺏ ﺗﻘﻠﻴﺪ ﻭ ﻣﺪﺭﻙ ﺩﻳﮕﺮﻱ ﻫﻢ ﺫﻛﺮ ﻧﻜﺮﺩﻩﺍﻧﺪ؟‬
‫ﭘﺲ ﻣﺴﻠﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﻟﻴﻠﻲ ﺑﺮﺍﻱ ﺗﻘﻠﻴﺪ ﻧﻴﺴﺖ‪ .‬ﺣﺎﻝ ﺧﺪﺍ ﻛﻨﺪ ﺣﺴﺪ ﻭ ﺗﻜﺒ‪‬ﺮ ﺭﺍ ﻛﻨﺎﺭ‬
‫ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ ﺳﺨﻦ ﻣﺎ ﮔﻮﺵ ﺩﻫﻨﺪ ﻭ ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺑﺮﻛﺖ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ‬
‫ﺳﻨّﺖ ﺭﺳﻮﻝ ﺑﻪ ﺗﻮﺳﻂ ﺍﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﻪ ﺑﻪ ﺣﻘﺎﺋﻖ ﺩﻳﻦ ﺁﮔﺎﻩ ﺷﻮﻧﺪ ﻭ ﺧﺮﺍﻓﺎﺕ ﺩﻳﻨﻲ ﺭﺍ‬
‫ﺩﻭﺭ ﺑﺮﻳﺰﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺯﻳﺎﻥ ﺗﻘﻠﻴﺪ ﺩﻭﺭﻱ ﺟﻮﻳﻨﺪ‪ .‬ﭼﻪ ﻧﻴﻜﻮ ﮔﻔﺘﻪ ﺁﻧﻜﻪ ﮔﻔﺘﻪ‪:‬‬
‫در ﺑـ ـ ـ ـ ـ ــﺮ آﻳـ ـ ـ ـ ـ ــﺎت ﮐﻔـ ـ ـ ـ ـ ــﺮ اﺳـ ـ ـ ـ ـ ــﺖ و ﻋﻨـ ـ ـ ـ ـ ــﺎد‬ ‫دم ﻣ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـﺰن از رأی رأی و اﺟﺘﻬـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎد‬
‫ﻫﺴـ ـ ـ ــﺖ ﻣـ ـ ـ ــﺎ را ﺑـ ـ ـ ــﺲ ﺧﻄﺮﻫـ ـ ـ ــﺎ در ﮐﻤـ ـ ـ ــﲔ‬ ‫ﻫ ـ ـ ــﺎن و ﻫ ـ ـ ــﺎن ای رﻫـ ـ ـ ـﱪان ﺷ ـ ـ ــﺮع و دﻳ ـ ـ ــﻦ‬
‫در ﻃﺮﻳـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻖ ﺣـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻖ ﳕﺎﺋﻴـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪ اﺗ ّﻔـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎق‬ ‫ﺑـ ـ ــﺲ ﮐﻨﻴـ ـ ــﺪ اﻳـ ـ ــﻦ اﺧـ ـ ــﺘﻼف و اﻳـ ـ ــﻦ ﻧﻔـ ـ ــﺎق‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬
‫ﻧ ـ ـ ـ ــﯽ ﮐ ـ ـ ـ ــﻪ از ﻓﺘـ ـ ـ ـ ـﻮای ﺧ ـ ـ ـ ــﻮد ﮔﻤ ـ ـ ـ ــﺮﻩ ﮐﻨﻴ ـ ـ ـ ــﺪ‬
‫ّاﲢـ ـ ـ ـ ـ ـ ــﺎد اﺳـ ـ ـ ـ ـ ـ ــﺖ ّاﲢـ ـ ـ ـ ـ ـ ــﺎد اﺳـ ـ ـ ـ ـ ـ ــﺖ ّاﲢـ ـ ـ ـ ـ ـ ــﺎد‬
‫ﺧﺼـ ـ ـ ـ ــﻢ ﭼـ ـ ـ ـ ــﻮن داﻧﺴـ ـ ـ ـ ــﺖ آن را در رﺑـ ـ ـ ـ ــﻮد‬
‫ﭼـ ـ ـ ـ ــﻮن اذان ﲨﻌـ ـ ـ ـ ــﻪ ﺻـ ـ ـ ـ ــﻮﺗﺶ ﺷـ ـ ـ ـ ــﺪ ﺑﻠﻨـ ـ ـ ـ ــﺪ‬
‫ﺑ ـ ـ ـ ـ ـ ـ ـ ــﺮ ﳕ ـ ـ ـ ـ ـ ـ ـ ــﺎز ﲨﻌ ـ ـ ـ ـ ـ ـ ـ ــﻪ رو آرﻳ ـ ـ ـ ـ ـ ـ ـ ــﺪ ﺑ ـ ـ ـ ـ ـ ـ ـ ــﺎز‬
‫ﮔﺸ ـ ـ ـ ـ ــﺖ ﺳ ـ ـ ـ ـ ـ ّﺪ ﺑ ـ ـ ـ ـ ــﺮ راﻩ ﻗ ـ ـ ـ ـ ــﺮآن و ﮐﺘ ـ ـ ـ ـ ــﺎب‬
‫اﻫ ـ ـ ـ ـ ــﻞ اﺳ ـ ـ ـ ـ ــﻼم اﺳ ـ ـ ـ ـ ــﺖ ﻓ ـ ـ ـ ـ ــﺮض و ﻣﻌﺘ ـ ـ ـ ـ ــﱪ‬
‫در ﺣﻴـ ـ ـ ـ ـ ــﺎت ﻣـ ـ ـ ـ ـ ــﻦ و ﻳـ ـ ـ ـ ـ ــﺎ ﺑﻌـ ـ ـ ـ ـ ــﺪ از ﳑـ ـ ـ ـ ـ ــﺎة‬
‫ﺗ ـ ـ ـ ـ ــﺎ أﺑـ ـ ـ ـ ـ ــﺪ ﻣﺎﻧـ ـ ـ ـ ـ ــﺪ ذﻟﻴـ ـ ـ ـ ـ ــﻞ و ﺧ ـ ـ ـ ـ ـ ـﻮار و زار‬
‫ﺣﺠ ـ ـ ـ ــﺶ ﻗﺒ ـ ـ ـ ــﻮل و ﻧ ـ ـ ـ ــﯽ زﮐ ـ ـ ـ ــﺎة‬
‫ﻧ ـ ـ ـ ــﯽ ﺑ ـ ـ ـ ــﻮد ّ‬
‫زادة ﻧﻔ ـ ـ ـ ـ ـ ـ ـ ـﺮﻳﻦ ﺧ ـ ـ ـ ـ ـ ـ ـ ــﺘﻢ اﻷﻧﺒﻴ ـ ـ ـ ـ ـ ـ ـ ــﺎء اﺳ ـ ـ ـ ـ ـ ـ ـ ــﺖ‬
‫ﻫ ـ ـ ــﺮ ﭼ ـ ـ ــﻪ ﮔ ـ ـ ــﻮﱘ از ﻣﺰاﻳ ـ ـ ــﺎﻳﺶ ﮐ ـ ـ ــﻢ اﺳ ـ ـ ــﺖ‬
‫ﻧﻴﺴـ ـ ـ ـ ــﺖ ﺟ ـ ـ ـ ـ ــﺎﻳﺰ اﻧ ـ ـ ـ ـ ــﺪر آن ﺗﻘﻠﻴ ـ ـ ـ ـ ــﺪ ﮐ ـ ـ ـ ـ ــﺲ‬
‫دﻳـ ـ ـ ـ ـ ـ ـ ــﺪﻩ ﺑﮕﺸـ ـ ـ ـ ـ ـ ـ ــﺎﺋﻴﺪ و ﺑﺮﺧﻴﺰﻳـ ـ ـ ـ ـ ـ ـ ــﺪ ﻫـ ـ ـ ـ ـ ـ ـ ــﺎن‬
‫ﻌــ ـ ـﺪ از اﻳــ ـ ـﻦ ﻋﻠــ ـ ـﻢ اﺳـ ـ ــﺖ ﻬﺑـ ـ ــﺮ ﺧـ ـ ــﺎص وﻋـ ـ ــﺎم‬
‫آری از ﻓﺘ ـ ـ ـ ــﻮی ﺑ ـ ـ ـ ــﻪ ﺧ ـ ـ ـ ــﻮن آﻏﺸ ـ ـ ـ ــﺘﻪ ﺷ ـ ـ ـ ــﺪ‬
‫ﭼﺸ ـ ـ ــﻢ ﻋﻘﻠ ـ ـ ــﺖ ﺑ ـ ـ ــﺎز ﮐ ـ ـ ــﻦ ﺑ ـ ـ ــﺎز ای رﻓﻴ ـ ـ ــﻖ‬
‫ﺑﺎﻧ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﮓ واوﻳ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻼ ﺑﺮآرﻧ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪ أﻣﺘّ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎن‬
‫ﭘﻴﺸـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـﻮاﻳﺎن راﻩ ﻣﻠّ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺖ را زدﻧ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪ‬
‫ﭘـ ـ ـ ـ ـ ـ ـ ــﻴﺶ ﻗـ ـ ـ ـ ـ ـ ـ ــﺮآن رأی او ﺑﺎﺷـ ـ ـ ـ ـ ـ ـ ــﺪ ﻋﻠﻴـ ـ ـ ـ ـ ـ ـ ــﻞ‬
‫داﺋﻤ ـ ـ ـ ـ ـ ـﺎً از ﺑـ ـ ـ ـ ـ ــﺎد ﺷ ـ ـ ـ ـ ـ ــﮏ و ﻟـ ـ ـ ـ ـ ــﺮزان ﺑ ـ ـ ـ ـ ـ ــﻮد‬
‫ﻧﻴﺴـ ـ ـ ـ ـ ـ ــﺖ اﻳـ ـ ـ ـ ـ ـ ــﻦ ﺟـ ـ ـ ـ ـ ـ ــﺰ ﭘـ ـ ـ ـ ـ ـ ــﲑوی اﻫـ ـ ـ ـ ـ ـ ــﺮﻣﻦ‬
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‫ﺧﻠـ ـ ـ ـ ـ ـ ـ ــﻖ را از راﻩ ﺣـ ـ ـ ـ ـ ـ ـ ــﻖ آﮔـ ـ ـ ـ ـ ـ ـ ــﻪ ﮐﻨﻴـ ـ ـ ـ ـ ـ ـ ــﺪ‬
‫ﺷـ ـ ـ ــﺮط اﺻ ـ ـ ـ ــﻼح ﺟﻬـ ـ ـ ــﺎن از اﻳ ـ ـ ـ ــﻦ ﻓﺴ ـ ـ ـ ــﺎد‬
‫ﻣﺎﻳـ ـ ـ ـ ـ ـ ـ ــﺔ ﲨﻌﻴّـ ـ ـ ـ ـ ـ ـ ــﺖ ﻣـ ـ ـ ـ ـ ـ ـ ــﺎ ﲨﻌـ ـ ـ ـ ـ ـ ـ ــﻪ ﺑـ ـ ـ ـ ـ ـ ـ ــﻮد‬
‫ﺣـ ـ ـ ـ ـ ـ ــﻖ ﺑﮕﻔـ ـ ـ ـ ـ ـ ــﺖ ای ﻣـ ـ ـ ـ ـ ـ ــﺆﻣﻨﲔ ارﲨﻨـ ـ ـ ـ ـ ـ ــﺪ‬
‫ﻠـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـﻪ ﺑﺸــ ـ ـ ـ ـ ـ ـ ـ ـ ــﺘﺎﺑﻴﺪ از ﻬﺑ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮ ﳕ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎز‬
‫ﻟﻴـ ـ ـ ـ ــﮏ ﻓﺘﻮاﻫـ ـ ـ ـ ــﺎی ﺻـ ـ ـ ـ ــﺪ ﻋـ ـ ـ ـ ــﺎﻟﯽ ﺟﻨـ ـ ـ ـ ــﺎب‬
‫ﮔﻔ ـ ـ ـ ـ ـ ـ ــﺖ ﭘﻴﻐﻤ ـ ـ ـ ـ ـ ـ ــﱪ ﳕ ـ ـ ـ ـ ـ ـ ــﺎز ﲨﻌ ـ ـ ـ ـ ـ ـ ــﻪ ﺑ ـ ـ ـ ـ ـ ـ ــﺮ‬
‫ﻫ ـ ـ ـ ــﺮ ﮐ ـ ـ ـ ــﻪ او ﺑﻨﻤ ـ ـ ـ ــﻮد ﺗ ـ ـ ـ ــﺮک اﻳ ـ ـ ـ ــﻦ ﺻ ـ ـ ـ ــﻼة‬
‫ﺣ ـ ـ ـ ـ ـ ـ ــﻖ ﭘﺮﻳﺸ ـ ـ ـ ـ ـ ـ ــﺎﻧﺶ ﮐﻨ ـ ـ ـ ـ ـ ـ ــﺪ در روزﮔ ـ ـ ـ ـ ـ ـ ــﺎر‬
‫ﻧ ـ ـ ــﯽ ﭘ ـ ـ ــﺬﻳﺮد ﺣ ـ ـ ــﻖ ﺻ ـ ـ ــﻴﺎﻣﺶ ﻧ ـ ـ ــﯽ ﺻ ـ ـ ــﻼة‬
‫اﻳ ـ ــﻦ ﭘﺮﻳﺸ ـ ــﺎﻧﯽ ﮐ ـ ــﻪ اﻧ ـ ــﺪر ﲨ ـ ــﻊ ﻣ ـ ــﺎ اﺳ ـ ــﺖ‬
‫ﲨﻌ ـ ـ ـ ــﻪ در اﺳ ـ ـ ـ ــﻼم رﮐ ـ ـ ـ ــﻦ أﻋﻈ ـ ـ ـ ــﻢ اﺳ ـ ـ ـ ــﺖ‬
‫ﲨﻌـ ـ ـ ـ ـ ـ ــﻪ ﺑﺎﺷـ ـ ـ ـ ـ ـ ــﺪ از ﺿـ ـ ـ ـ ـ ـ ــﺮورﻳّﺎت‪ ،‬ﭘـ ـ ـ ـ ـ ـ ــﺲ‬
‫ای ﻣﺴـ ـ ـ ـ ــﻠﻤﺎﻧﺎن از اﻳـ ـ ـ ـ ــﻦ ﺧ ـ ـ ـ ـ ـﻮاب ﮔ ـ ـ ـ ـ ـﺮان‬
‫دورة ﺗﻘﻠﻴ ـ ـ ـ ـ ـ ـ ـ ــﺪ و ﻓﺘ ـ ـ ـ ـ ـ ـ ـ ــﻮی ﺷ ـ ـ ـ ـ ـ ـ ـ ــﺪ ﲤ ـ ـ ـ ـ ـ ـ ـ ــﺎم‬
‫ﺳـ ـ ـ ـ ــﺒﻂ ﭘﻴﻐﻤـ ـ ـ ـ ــﱪ ز ﻓﺘـ ـ ـ ـ ــﻮی ﮐﺸـ ـ ـ ـ ــﺘﻪ ﺷـ ـ ـ ـ ــﺪ‬
‫ﻫﺴ ـ ــﺖ اﻳ ـ ــﻦ ﺗﻘﻠﻴ ـ ــﺪ ﭼ ـ ــﺎﻫﯽ ﺑ ـ ــﺲ ﻋﻤﻴـ ـ ــﻖ‬
‫ﮔ ـ ـ ـ ــﺮ ﮐ ـ ـ ـ ــﻪ آﻳ ـ ـ ـ ــﺪ روز ﻋ ـ ـ ـ ــﺮض و اﻣﺘﺤ ـ ـ ـ ــﺎن‬
‫ﮐ ـ ـ ـ ــﺎی ﺧ ـ ـ ـ ــﺪا ای ﻣﻠﺠ ـ ـ ـ ــﺄ ﻫ ـ ـ ـ ــﺮ ﻣﺴ ـ ـ ـ ــﺘﻤﻨﺪ‬
‫ﳎﺘﻬ ـ ـ ـ ـ ـ ـ ــﺪ ﮐ ـ ـ ـ ـ ـ ـ ــﺰ رأی ﺧ ـ ـ ـ ـ ـ ـ ــﻮد آرد دﻟﻴ ـ ـ ـ ـ ـ ـ ــﻞ‬
‫ﻫـ ـ ـ ـ ــﺮ ﮐـ ـ ـ ـ ــﻪ را ﺗﻘﻠﻴ ـ ـ ـ ـ ــﺪی از اﻳﺸـ ـ ـ ـ ــﺎن ﺑ ـ ـ ـ ـ ــﻮد‬
‫اﳊـ ـ ـ ـ ـ ــﺬر ای ﻣ ـ ـ ـ ـ ـ ــﺆﻣﻦ از ﺗﻘﻠﻴ ـ ـ ـ ـ ـ ــﺪ و ﻇ ـ ـ ـ ـ ـ ـ ّـﻦ‬
 ‫‪153‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫اﳊـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺬر ﰒّ اﳊـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺬر ﰒّ اﳊـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺬر‬
‫ﺗـ ـ ـ ـ ـ ـ ـ ـ ــﺮک ﮐـ ـ ـ ـ ـ ـ ـ ـ ــﻦ ﺗﻘﻠﻴـ ـ ـ ـ ـ ـ ـ ـ ــﺪ رأی ﺑﯽﺛﺒـ ـ ـ ـ ـ ـ ـ ـ ــﺎت‬
‫ﮔﺸـ ـ ـ ـ ـ ـ ـ ــﺖ اﺳـ ـ ـ ـ ـ ـ ـ ــﺘﻌﻤﺎر را ﻗـ ـ ـ ـ ـ ـ ـ ـ ّـﻮت ﻣﺰﻳـ ـ ـ ـ ـ ـ ـ ــﺪ‬
‫ﺑﻨ ـ ــﺪ ﺑﮕﺴ ـ ــﻞ ﮔ ـ ــﻮش ﮐ ـ ــﻦ ﺟ ـ ــﺰ ﭘﻨ ـ ــﺪی ﭘ ـ ــﺬﻳﺮ‬
‫ﻧﻴﺴـ ـ ـ ـ ــﺖ در ﺗﻘﻠﻴـ ـ ـ ـ ــﺪ ﺟـ ـ ـ ـ ــﺰ ﻟﻌـ ـ ـ ـ ــﻦ و ﺿـ ـ ـ ـ ــﺮر‬
‫ﻫـ ـ ـ ـ ـ ـ ـ ـﻢ رﺳ ـ ـ ـ ـ ـ ـ ــﻮل و آل او ﻣﺴ ـ ـ ـ ـ ـ ـ ــﺮور ﮐ ـ ـ ـ ـ ـ ـ ــﻦ‬
‫ای دوﺻـ ـ ـ ــﺪ ﻟﻌﻨـ ـ ـ ــﺖ ﺑـ ـ ـ ــﺮ اﻳـ ـ ـ ــﻦ ﺗﻘﻠﻴـ ـ ـ ــﺪ ﺑـ ـ ـ ــﺎد‬
‫ﺑﺎﻳـ ـ ـ ـ ـ ـ ـ ـ ــﺪ از ﺗﻘﻠﻴـ ـ ـ ـ ـ ـ ـ ـ ــﺪ ﺑﺎﺷـ ـ ـ ـ ـ ـ ـ ـ ــﯽ ﺑﺮﺣـ ـ ـ ـ ـ ـ ـ ـ ــﺬر‬
‫ﮔ ـ ــﺮ ﺗ ـ ــﻮ ﺧ ـ ـ ـﻮاﻫﯽ ﺑﺎﺷ ـ ــﯽ از اﻫ ـ ــﻞ ﳒـ ـ ــﺎت‬
‫ﺧﻠـ ـ ـ ـ ــﻖ ﭼـ ـ ـ ـ ــﻮن ﺗﻘﻠﻴـ ـ ـ ـ ــﺪ و ﻧـ ـ ـ ـ ــﺎداﻧﯽ ﮔﺰﻳـ ـ ـ ـ ــﺪ‬
‫ای ﮐـ ـ ـ ـ ـ ــﻪ اﻧـ ـ ـ ـ ـ ــﺪر ﺑﻨـ ـ ـ ـ ـ ــﺪ ﺗﻘﻠﻴـ ـ ـ ـ ـ ــﺪی اﺳـ ـ ـ ـ ـ ــﲑ‬
‫ﻣـ ـ ـ ـ ـ ـ ــﺎ ﺑﺴـ ـ ـ ـ ـ ـ ــﯽ دﻳـ ـ ـ ـ ـ ـ ــﺪﱘ ﻗـ ـ ـ ـ ـ ـ ــﺮآن و ﺧـ ـ ـ ـ ـ ـ ــﱪ‬
‫ﺟـ ـ ــﺰ ﮐﺘـ ـ ــﺎب و ﺳـ ـ ــﻨّﺖ از ﺧـ ـ ــﻮد دور ﮐـ ـ ــﻦ‬
‫ﺧﻠـ ـ ـ ـ ـ ـ ـ ــﻖ را ﺗﻘﻠﻴﺪﺷـ ـ ـ ـ ـ ـ ـ ــﺎن ﺑـ ـ ـ ـ ـ ـ ـ ــﺮ ﺑـ ـ ـ ـ ـ ـ ـ ــﺎد داد‬

‫و اﻟﺴﻼم ﻋﻠﯽ ﻣﻦ اﺗﺒﻊ اﳍﺪی و ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﻣﻀﻼّت اﻟﻔﱳ و ﺷﺮور اﻫﻞ اﻟﺰﻣﻦ‪) .‬ﺗﺎرﻳﺦ ‪(۱۳۴۴‬‬

‫‪ -24‬ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﺿﺮﺭﻫﺎﻱ ﻣﺎﺩ‪‬ﻱ ﻭ ﻣﻌﻨﻮﻱ ﺩﺍﺭﺩ‬

‫ﺍﻣﺖ ﺍﺳﻼﻡ ﺩﺭ ﺍﺛﺮ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﺑﻪ ﺿﺮﺭ ﻭ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻣﺒﺘﻼ ﺷﺪﻩ‪ ،‬ﻣﺎ ﻧﻤﻮﻧﻪﺍﻱ‬
‫ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﻣﻲﻧﮕﺎﺭﻳﻢ‪:‬‬
‫‪ .1‬ﺩﺭ ﺍﻳﺎﻡ ﺣﺞ‪ ‬ﺩﺭ ﻣﻨﻲ ﻣﻴﻠﻴﻮﻧﻬﺎ ﮔﻮﺳﻔﻨﺪ ﻭ ﮔﺎﻭ ﻭ ﺷﺘﺮ ﻗﺮﺑﺎﻧﻲ ﻣﻲﺷﻮﺩ ﻭ ﺑﺪﻭﻥ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﺩﺭ ﮔﻮﺩﺍﻟﻬﺎﺋﻲ ﺯﻳﺮ ﺧﺎﻙ ﻣﻴﻜﻨﻨﺪ ﺍﺯ ﺗﺮﺱ ﻣﺎﻧﺪﻥ ﺩﺭ ﻫﻮﺍﻱ ﮔﺮﻡ ﻭ ﺑﻮﻱ‬
‫ﺗﻌﻔّﻦ ﺁﻧﻬﺎ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻓﻘﺮﺍء ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﻣﻤﺎﻟﻚ ﺍﺳﻼﻣﻲ ﺑﻪ ﺩﻭ ﺳﻴﺮ‬
‫ﮔﻮﺷﺖ ﺣﻼﻝ ﻣﺤﺘﺎﺟﻨﺪ ﻭ ﺩﺳﺘﺮﺳﻲ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺁﻳﺎ ﺍﻳﻦ ﺍﺳﺮﺍﻑ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺍﻳﻦ‬
‫ﺿﺮﺭ ﺟﺎﺋﺰ ﺍﺳﺖ؟ ﺑﺎﻳﺪ ﺳﺮﺩﺧﺎﻧﻪﺍﻱ ﺑﺴﺎﺯﻧﺪ ﻭ ﺟﻠﻮ ﺍﻳﻦ ﺍﺳﺮﺍﻑ ﻭ ﺗﺒﺬﻳﺮ ﺭﺍ‬
‫ﺑﮕﻴﺮﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺩﺭ ﺁﻳﻪ ‪ 38‬ﺳﻮﺭﻩ ﺣﺞ‪ ‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪            ‬‬

‫‪         ‬‬

‫»ﺣﺎﺿﺮ ﺷﻮﻧﺪ ﺑﻪ ﺣﺞ‪ ‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺑﻬﺮﻩﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺭﻭﺯﻫﺎﻱ‬
‫ﻣﻌﻠﻮﻣﻲ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ ﺑﻴﺎﺩ ﺁﺭﻧﺪ ﺑﺮ ﺁﻧﭽﻪ ﺭﻭﺯﻱ ﺍﻳﺸﺎﻥ ﻛﺮﺩﻩ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﭼﻬﺎﺭ ﭘﺎ ﻛﻪ ﺍﺯ‬
‫ﺁﻥ ﺑﺨﻮﺭﻳﺪ ﻭ ﺑﻪ ﺳﺨﺘﻲ ﻛﺸﻴﺪﺓ ﻓﻘﻴﺮ ﺍﻃﻌﺎﻡ ﻛﻨﻴﺪ«‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪154‬‬

‫ﻭ ﺩﺭ ﺁﻳﻪ ‪ 36‬ﻭ ‪ 37‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪              ‬‬

‫‪           ‬‬

‫‪      *    ‬‬

‫‪   ‬‬

‫»ﺣﻴﻮﺍﻧﺎﺕ ﺗﻨﻮﻣﻨﺪ ﺭﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﺯ ﺷﻌﺎﺋﺮ ﺍﻟﻬﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ‪ ،‬ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﺭ ﺁﻧﻬﺎ ﺧﻴﺮ‬
‫ﺍﺳﺖ‪ ،‬ﭘﺲ ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﻴﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﻧﺎﻡ ﺑﺮﻳﺪ ﺑﺮ ﺫﺑﺢ ﻭ ﻧﺤﺮ ﺁﻧﻬﺎ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺑﺮ ﭘﺎ‬
‫ﺑﺎﺷﻨﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺑﻪ ﭘﻬﻠﻮ ﻓﺮﻭﺩ ﺁﻳﻨﺪ ﺍﺯ ﺁﻧﻬﺎ ﺑﺨﻮﺭﻳﺪ ﻭ ﺑﻪ ﻓﻘﻴﺮ ﻭ ﺳﺎﺋﻞ ﻭﺍﺭﺩ ﺍﻃﻌﺎﻡ‬
‫ﻛﻨﻴﺪ‪ ،‬ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻱ ﺧﺎﻃﺮ ﺷﻤﺎ ﻣﺴﺨﺮّ ﻛﺮﺩﻳﻢ ﻭ ﺗﺎ ﺷﻜﺮ ﮔﺰﺍﺭﻳﺪ‪ ،‬ﮔﻮﺷﺘﻬﺎ‬
‫ﻭ ﺧﻮﻥ ﺁﻧﻬﺎ ﺑﺨﺪﺍ ﻧﺮﺳﺪ ﻭ ﻟﻴﻜﻦ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ ﺷﻤﺎ ﺑﺨﺪﺍ ﻣﻲﺭﺳﺪ«‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﻫﺪﻑ ﻗﺮﺁﻥ ﺍﺯ ﻗﺮﺑﺎﻧﻲ ﺣﻴﻮﺍﻧﺎﺕ‪ ،‬ﺧﻮﺭﺩﻥ‪ ،‬ﻭ ﺑﻪ ﻓﻘﺮﺍء‬
‫ﻭ ﻣﺴﺎﻛﻴﻦ ﺍﻃﻌﺎﻡ ﻧﻤﻮﺩﻥ ﺍﺳﺖ ﻧﻪ ﺯﻳﺮ ﺧﺎﻙ ﻛﺮﺩﻥ‪ .‬ﺍﮔﺮ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎ ﺧﺒﺮﺑﻮﺩﻧﺪ‬
‫ﭼﻨﻴﻦ ﺍﺳﺮﺍﻑ ﺣﺮﺍﻣﻲ ﺭﺍ ﻣﺮﺗﻜﺐ ﻧﻤﻲﺷﺪﻧﺪ‪ ،‬ﻭ ﻳﺎ ﻗﺮﺑﺎﻧﻲ ﺧﻮﺩ ﺭﺍ ﭼﻮﻥ ﻣﺼﺮﻑ ﻧﺪﺍﺭﺩ ﺩﻭ‬
‫ﺭﻭﺯ ﻋﻘﺐ ﻣﻲﺍﻧﺪﺍﺧﺘﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺳﺮﺩﺧﺎﻧﻪﺍﻱ ﻓﺮﺍﻫﻢ ﻣﻲﻛﺮﺩﻧﺪ ﺍﺯ ﮔﻮﺷﺖ ﻭ ﭘﻮﺳﺖ ﻭ ﭘﺸﻢ‬
‫ﻭ ﻛﺮﻙ ﺁﻧﻬﺎ ﺑﻪ ﻧﻔﻊ ﻓﻘﺮﺍء ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﺮﺩﻧﺪ‪.‬‬
‫‪ .2‬ﺿﺮﺭﻱ ﻛﻪ ﺍﺯ ﺩﺍﺩﻥ ﺧﻤﺲ ﻭ ﺳﻬﻢ ﺍﻣﺎﻡ ﺍﺯ ﻣﺎﻟﻲ ﻛﻪ ﺍﺯ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﺑﺪﺳﺖ ﺁﻣﺪﻩ‬
‫ﻭ ﻣﺪﺭﻛﻲ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺑﺮﺍﻱ ﺍﺩﺍء ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﻟﻴﻠﻲ ﺍﺯ ﺣﺪﻳﺚ‬
‫ﻭﻋﻘﻞ ﻭ ﺍﺟﻤﺎﻉ ﻧﻴﺰ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺍﻣﺎ ﻛﺘﺎﺏ ﺧﺪﺍ‪ :‬ﻳﻚ ﺁﻳﻪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺩﺭ ﺧﻤﺲ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻲ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻔﺎﻝ ﺁﻳﻪ ‪ 41‬ﺑﻪ‬
‫ﺻﺮﻳﺢ ﺟﻤﻠﻪ‪:‬‬

‫‪   ‬‬

‫ﻭ‬
‫)اﻧﻔﺎل‪(۴۱ :‬‬ ‫‪      ‬‬
 ‫‪155‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭ‬

‫‪          ‬‬
‫‪‬‬
‫ﻛﻪ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻫﺮ ﭼﻴﺰﻱ ﻛﻪ ﺭﻭﺯ ﺟﻨﮓ ﺑﺪﺭ ﺭﻭﺯ ﺟﺪﺍ ﺷﺪﻥ ﻣﻮﺣﺪ‪‬ﻳﻦ ﺍﺯ ﻣﺸﺮﻛﻴﻦ‬
‫ﻭ ﺑﺮﺧﻮﺭﺩ ﺍﻳﻦ ﺩﻭ ﺟﻤﻊ ﺑﻪ ﻳﻜﺪﻳﮕﺮ‪ ،‬ﺑﺪﺳﺖ ﻣﺴﻠﻤﻴﻦ ﺁﻣﺪﻩ ﺑﻌﻨﻮﺍﻥ ﻏﻨﺎﺋﻢ‪ ،‬ﺑﺎﻳﺪ ﺧﻤﺲ ﺁﻥ‬
‫ﺭﺍ ﺯﻣﺎﻣﺪﺍﺭ ﻣﺴﻠﻤﻴﻦ ﺑﻴﻦ ﺧﻮﺩ ﻭ ﻧﺰﺩﻳﻜﺎﻥ ﺧﻮﺩ ﻭ ﻓﻘﺮﺍء ﻭ ﺍﻳﺘﺎﻡ ﻭ ﻏﺮﺑﺎء ﻣﺴﻠﻤﻴﻦ ﺗﻘﺴﻴﻢ‬
‫ﻛﻨﺪ ﻭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﻬﺮﺓ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﻭ ﺑﺎﺯﺍﺭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭﺗﻤﺎﻡ‬
‫ﻋﻤﺮﺵ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﻭ ﺳﺎﻳﺮ ﺧﻠﻔﺎء ﺍﺳﻼﻣﻲ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﺧﻮﺩ‬
‫ﻳﻜﺪﺭﻫﻢ ﺑﻌﻨﻮﺍﻥ ﺧﻤﺲ ﺍﺭﺑﺎﺡ ﻣﻜﺎﺳﺐ ﺍﺯ ﻛﺎﺳﺒﻲ ﻧﮕﺮﻓﺘﻪ ﻭ ﻣﺮﺩﻡ ﻫﻢ ﻧﺪﺍﺩﻩﺍﻧﺪ ﻭ ﭼﻨﻴﻦ‬
‫ﻣﻮﺿﻮﻋﻲ ﺩﺭ ﺳﻴﺮﻩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺧﻠﻔﺎء ﻣﻄﺮﺡ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﮔﺮﻧﻪ ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ‬ﻭ‬
‫ﺑﺮﺍﺩﺭﺵ ﻋﻘﻴﻞ ﺻﺎﺣﺐ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩﺭﻫﻢ ﻭ ﺩﻳﻨﺎﺭ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻳﻚ ﻗﺮﻥ ﻭ ﺩﻭ ﻗﺮﻥ‬
‫ﺍﺧﺒﺎﺭﻱ ﺑﻪ ﻧﺎﻡ ﺍﺋﻤﻪ‪ ‬ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻛﺎﺳﺐ ﺷﻴﻌﻪ ﺑﺎﻳﺪ ﺧﻤﺲ ﻭ ﺳﻬﻢ ﺍﻣﺎﻡ ﺑﺪﻫﺪ‪،‬‬
‫ﺍﻣﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ‪ ،‬ﺍﺧﺒﺎﺭ ﻭ ﺍﺣﺎﺩﻳﺚ ﺑﺴﻴﺎﺭﻱ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﺧﻤﺴﻲ ﺟﺰ ﺩﺭ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻲ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﺧﺒﺎﺭ ﺑﺴﻴﺎﺭ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺁﻣﺪﻩ ﻛﻪ ﺍﺋﻤﻪ‪ ‬ﺧﻤﺲ ﺭﺍ ﺑﻪ ﺷﻴﻌﻴﺎﻥ ﺧﻮﺩ ﺑﺨﺸﻴﺪﻩ ﻭ‬
‫ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻣﺒﺎﺡ ﻭ ﺣﻼﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻧﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﻣﺜﻼ ﺩﺭ ﺟﻠﺪ ﺷﺸﻢ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﺻﻔﺤﻪ‬
‫‪ 378‬ﺑﻪ ﺑﻌﺪ ‪ 22‬ﺣﺪﻳﺚ ﺭﺍ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺍﺋﻤﻪ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻣﺎ ﺧﻤﺲ ﺭﺍ ﺑﺮﺍﻱ‬
‫ﺷﻴﻌﻴﺎﻥ ﺧﻮﺩ ﺣﻼﻝ ﻛﺮﺩﻩ ﻭ ﺑﺨﺸﻴﺪﻩﺍﻳﻢ‪ ،‬ﻭ ﺩﺭ ﺧﺒﺮ‪ 16‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺗﻮﻗﻴﻊ ﺍﻣﺎﻡ ﺯﻣﺎﻥ‬
‫ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬و أﻣﺎ اﳋﻤﺲ ﻓﻘﺪ أﺑﻴﺢ ﻟﺸﻴﻌﺘﻨﺎ و ﺟﻌﻠﻮا ﻣﻨﻪ ﻓﯽ ﺣﻞ« ﻣﺎ ﻧﻤﻲﺩﺍﻧﻴﻢ ﭼﮕﻮﻧﻪ ﺍﺋﻤﻪ‬
‫ﺣﻜﻤﻲ ﺩﺭ ﻃﻮﻝ ﺍﺣﻜﺎﻡ ﺧﺪﺍ ﺯﻳﺎﺩ ﻛﺮﺩﻩ ﻭ ﺳﭙﺲ ﺁﻧﺮﺍ ﺑﺮﺩﺍﺷﺘﻪ‪ ،‬ﻭ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﺧﻮﺩ ﺍﻳﻦ‬
‫ﺣﻜﻢ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﻛﺎﺭ ﻣﺸﺮﻭﻉ ﻧﻴﺴﺖ‪ .‬ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﺣﻜﻤﻲ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻧﺒﻮﺩﻩ ﺑﺪﻳﻦ ﺑﻴﻔﺰﺍﻳﺪ‪ ،‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﭼﻮﻥ ﻣﺮﺩﻡ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﺍﻳﻦ ﺯﻳﺎﻥ ﺭﺍ ﻣﺘﺤﻤ‪‬ﻞ ﺷﺪﻩ‪ ،‬ﻭ ﺩﺭ ﺩﻳﻦ ﻛﻪ ﺩﻳﻦ ﻣﺴﺎﻭﺍﺕ ﺍﺳﺖ ﻭ ﺩﻳﻦ‬
‫ﺗﺒﻌﻴﺾﻧﮋﺍﺩ ﻧﻴﺴﺖ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺗﺒﻌﻴﺾ ﺭﺍ ﺁﻭﺭﺩﻩﺍﻧﺪ؟ ﺑﺎ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻫﻤﺎﻥ‬
‫ﺧﻤﺲ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻲ ﺭﺍ ﺑﻴﻦ ﻓﻘﺮﺍء ﻭ ﺍﻳﺘﺎﻡ ﻣﺴﻠﻤﻴﻦ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻳﺘﻴﻢ ﺁﻝ ﻣﺤﻤﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪156‬‬

‫ﻧﺪﺍﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﺍﻳﺘﺎﻡ ﻭ ﻣﺴﺎﻛﻴﻦ ﺁﻝ ﻣﺤﻤﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻫﺮ ﻛﺎﺭﻱ ﻛﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﺮﺩﻩ ﻫﻤﺎﻥ ﺍﻟﮕﻮ ﻭ ﺍﺳﻮﻩ ﺍﺳﺖ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺍﻭ ﺍﻗﺘﺪﺍ‬
‫ﻛﻨﻨﺪ‪ .‬ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﺤﺎﺭ ﺝ ‪ 2‬ﺹ‪ 266‬ﻓﺮﻣﻮﺩﻩ‪» :‬اﻟﺴﻨﺔ ﻣﺎ ﺳﻦ رﺳﻮل اﷲ‪‬‬
‫و اﻟﺒﺪﻋﺔ ﻣﺎ أﺣﺪث ﺑﻌﺪﻩ« ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨّﺖ ﺭﺳﻮﻝص ﺧﺒﺮﻱ ﺍﺯ ﺧﻤﺲ ﺍﺭﺑﺎﺡ‬
‫ﻣﻜﺎﺳﺐ ﻧﻴﺴﺖ‪.‬‬
‫ﻭ ﺍﻣﺎ ﻋﻘﻞ‪ :‬ﻫﻴﭻ ﻋﺎﻗﻠﻲ ﺣﻜﻢ ﻧﻤﻲﻛﻨﺪ ﻛﻪ ﻫﺮ ﭘﻴﺮﺯﻥ ﭼﺮﺥ ﺭﻳﺲ ﭘﻴﺮﻣﺮﺩ ﻗﺪ ﺧﻤﻴﺪﻩ‬
‫ﻫﺮﭼﻪ ﺩﺍﺭﺩ ﺍﺯ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﺧﻤﺲ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﻳﮕﺮﻱ ﺑﺪﻫﺪ ﺑﺪﻭﻥ ﺍﻣﺮ ﺍﻟﻬﻲ‪ .‬ﻭ ﺍﻣﺎ ﺍﺟﻤﺎﻉ‪:‬‬
‫ﭘﺲ ﺑﺪﺍﻥ ﻛﻪ ﺑﻴﺸﺘﺮ ﻓﻘﻬﺎء ﻣﺬﺍﻫﺐ ﺍﺳﻼﻣﻲ ﻗﺎﺋﻞ ﺑﻪ ﺧﻤﺲ ﺍﺭﺑﺎﺡ ﻣﻜﺎﺳﺐ ﻧﺸﺪﻩ ﻭ ﺁﻥ ﺭﺍ‬
‫ﺑﺪﻋﺖ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﻭ ﻓﻘﻬﺎء ﺷﻴﻌﻪ ﺩﺭ ﺧﻤﺲ ﺍﺭﺑﺎﺡ ﻣﻜﺎﺳﺐ ﺍﺧﺘﻼﻑ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﺍﻳﺸﺎﻥ ﺧﻤﺲ ﺍﺭﺑﺎﺡ ﺭﺍ ﻣﺨﺼﻮﺹ ﺍﻣﺎﻡ ﻣﻲﺩﺍﻧﻨﺪ ﺗﻤﺎﻡ ﺁﻥ ﺭﺍ ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻣﺎﻡ ﻫﻢ ﺑﻪ‬
‫ﺷﻴﻌﻴﺎﻥ ﺑﺨﺸﻴﺪﻩ ﻭ ﺑﻌﻀﻲ ﺍﺻﻼً ﺧﻤﺲ ﺭﺍ ﻭﺍﺟﺐ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ .‬ﻣﺎ ﻋﺪﻩﺍﻱ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻤﺎء‬
‫ﺷﻴﻌﻪ ﺭﺍ ﻛﻪ ﺧﻤﺲ ﺭﺍ ﻭﺍﺟﺐ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﺫﻛﺮ ﻣﻲﻛﻨﻴﻢ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﻣﺴﺌﻠﻪ ﻣﻮﺭﺩ ﺍﺗﻔﺎﻕ‬
‫ﻧﻴﺴﺖ‪:‬‬
‫ﺍﻭﻝ – ﺍﺑﻦ ﺟﻨﻴﺪ ﻛﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻤﺎﻱ ﺷﻴﻌﻪ ﺑﻮﺩﻩ ﺩﺭ ﺯﻣﺎﻥ ﺩﻳﺎﻟﻤﻪ ﺑﻪ ﻧﻘﻞ ﻋﻼﻣﻪ ﺩﺭ‬
‫ﻛﺘﺎﺏ ﻣﺨﺘﻠﻒ ﺝ ‪ 2‬ﺹ ‪.31‬‬
‫ﺩﻭﻡ – ﻣﺮﺣﻮﻡ ﺍﺑﻦ ﻋﻘﻴﻞ ﺑﻪ ﻧﻘﻞ ﻣﺤﻘﻖ ﺳﺒﺰﻭﺍﺭﻱ ﺩﺭ ﻛﺘﺎﺏ ﺫﺧﻴﺮﻩ ﺍﻟﻤﻌﺎﺩ‪.‬‬
‫ﺳﻮﻡ – ﺷﻴﺦ ﻣﻔﻴﺪ ﺑﻪ ﻧﻘﻞ ﻣﺤﺪﺙ ﺑﺤﺮﺍﻧﻲ ﺩﺭ ﻛﺘﺎﺏ ﺣﺪﺍﺋﻖ ﺝ ‪ 12‬ﺹ ‪.38‬‬
‫ﭼﻬﺎﺭﻡ – ﺷﻴﺦ ﺻﺪﻭﻕ ﻣﺤﻤﺪﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ ﺩﺭ ﻛﺘﺎﺏ ﻣﻦ ﻻﻳﺤﻀﺮ ﻛﻪ ﺳﺨﻨﻲ ﺍﺯ‬
‫ﺍﺭﺑﺎﺡ ﻣﻜﺎﺳﺐ ﻭ ﺧﻤﺲ ﺗﺠﺎﺭﺕ ﻧﻴﺎﻭﺭﺩﻩ‪ ،‬ﻭﻟﻲ ﺍﺣﺎﺩﻳﺚ ﺗﺤﻠﻴﻞ ﺧﻤﺲ ﺭﺍ ﺑﺮﺍﻱ ﺷﻴﻌﻴﺎﻥ‬
‫ﺁﻭﺭﺩﻩ‪ .‬ﻭ ﺍﺯ ﻛﻼﻡ ﺣﺎﺝ ﺷﻴﺦ ﻋﺒﺎﺱ ﻗﻤﻲ ﺩﺭ ﻣﻨﺘﻬﻲﺍﻻﻣﺎﻝ ﺩﺭ ﺫﻛﺮ ﺟﻼﻟﺖ ﺷﺄﻥ ﺯﻛﺮﻳﺎ ﺍﺑﻦ‬
‫ﺁﺩﻡ ﻛﻪ ﻧﻮﺷﺘﻪ‪» :‬ﻭ ﺍﻫﻞ ﻗﻢ ﺍﻭﻝ ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺧﻤﺲ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺑﺴﻮﻱ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ« ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺧﻤﺲ ﻣﻌﻤﻮﻝ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
 ‫‪157‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﭘﻨﺠﻢ – ﺷﻴﺦ ﻃﻮﺳﻲ ﺩﺭﻛﺘﺎﺏ ﺗﻬﺬﻳﺐ ﺝ ‪ 4‬ﺹ ‪ 143‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺋﻤﻪ‪ ‬ﺧﻤﺲ ﻣﺘﺎﺟﺮ‬
‫ﺭﺍ ﺑﺮﺍﻱ ﻣﺎ ﻣﺒﺎﺡ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺗﺼ‪‬ﺮﻑ ﺷﻴﻌﻪ ﺩﺭ ﺁﻥ ﺟﺎﺋﺰ ﺍﺳﺖ‪ ،‬ﻭ ﻧﻴﺰ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻤﺒﺴﻮﻁ ﺝ‬
‫‪ 1‬ﺹ ‪ 263‬ﻭ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻨﻬﺎﻳﻪ ﺹ ‪ 200‬ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺷﺸﻢ – ﺷﻴﺦ ﻓﻘﻴﻪ ﺳﻼّﺭ ﺣﻤﺰﻩ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻪ ﻧﻘﻞ ﻋﻼﻣﻪ ﺩﺭ ﻣﺨﺘﻠﻒ ﺝ ‪ 2‬ﺹ ‪30‬‬
‫ﻭ ‪ 37‬ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺧﻤﺲ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻗﺪ أﺣﻠﻮﻧﺎ ﻣﺎ ﻧﺘﺼﺮف ﻣﻦ ذﻟﮏ ﮐﺮﻣﺎ و ﻓﻀﻼً«‪.‬‬
‫ﻫﻔﺘﻢ – ﻣﺤﻘﻖ ﺛﺎﻧﻲ ﺍﻟﻜﺮﻛﻲ ﺩﺭ ﻛﺘﺎﺏ ﺧﺮﺍﺟﻴﻪ ﺹ ‪ 26‬ﻓﺮﻣﻮﺩﻩ ﺧﻤﺲ ﻣﻨﺎﻛﺢ ﻭ‬
‫ﻣﺘﺎﺟﺮ ﻭ ﻣﺴﺎﻛﻦ ﺑﺮﺍﻱ ﻋﻤﻮﻡ ﺷﻴﻌﻪ ﺣﻼﻝ ﺍﺳﺖ ﻛﻪ ﻧﺪﻫﻨﺪ‪.‬‬
‫ﻫﺸﺘﻢ – ﻣﻘﺪﺱ ﺍﺭﺩﺑﻴﻠﻲ ﺩﺭ ﻛﺘﺎﺏ ﺯﺑﺪﻩ ﺍﻟﺒﻴﺎﻥ ﺹ ‪ 210‬ﻭ ﺩﺭ ﺷﺮﺡ ﺍﺭﺷﺎﺩ ﺹ ‪277‬‬
‫ﺑﻜﻠﻲ ﺧﻤﺲ ﺭﺍ ﺳﺎﻗﻂ ﻧﻤﻮﺩﻩ‪.‬‬
‫ﻧﻬﻢ – ﺍﻟﺸﻴﺦ ﺍﻟﺠﻠﻴﻞ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻄﻴﻔﻲ ﺩﺭ ﺧﺮﺍﺟﻴﻪ ﺧﻮﺩ ﺹ ‪ 101‬ﺗﺎ ﺹ ‪ 116‬ﺷﺮﺡ‬
‫ﺩﺍﺩﻩ ﻛﻪ ﺧﻤﺲ ﺑﺮﺍﻱ ﺷﻴﻌﻪ ﻣﺒﺎﺡ ﺍﺳﺖ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻡ ﻗﺎﺋﻢ ﻭ ﺧﻤﺲ ﻭ ﺍﻧﻔﺎﻝ ﺭﺍ ﺍﺋﻤﻪ‪‬‬
‫ﺣﻼﻝ ﻭ ﻣﺒﺎﺡ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﻫﻢ – ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﺳﻴﺪ ﻣﺤﻤﺪ ﺻﺎﺣﺐ ﻣﺪﺍﺭﻙ ﺩﺭﺫﻳﻞ ﺟﻤﻠﻪ ﺷﺮﺍﺋﻊ‪» :‬اﻟﺨﺎﻣﺲ ﻣﺎ‬
‫ﻳﻔﻀﻞ ﻋﻦ ﻣﺆﻧﺔ اﻟﺴﻨﺔ« ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺧﻤﺲ ﺑﻄﻮﺭ ﻣﻄﻠﻖ ﻋﻔﻮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﺎﺯﺩﻫﻢ – ﻣﺮﺣﻮﻡ ﻣﺤﻘﻖ ﺳﺒﺰﻭﺍﺭﻱ ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺧﺮﺍﺳﺎﻧﻲ ﺩﺭ ﻛﺘﺎﺏ ﺫﺧﻴﺮﻩ‬
‫ﺍﻟﻤﻌﺎﺩ‪.‬‬
‫ﺩﻭﺍﺯﺩﻫﻢ – ﻣﻼﻣﺤﺴﻦ ﺍﻟﻔﻴﺾ ﺩﺭ ﻛﺘﺎﺏ ﻭﺍﻓﻲ ﺝ ‪ 2‬ﺟﺰﻭﺓ ‪ 6‬ﺹ ‪ 48‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺳﻬﻢ‬
‫ﺍﻣﺎﻡ ﭼﻮﻥ ﺩﺳﺘﺮﺳﻲ ﺑﻪ ﺍﻣﺎﻡ ﻧﻴﺴﺖ ﭘﺲ ﺑﻜﻠﻲ ﺳﺎﻗﻂ ﺍﺳﺖ ﻭ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺍﻟﻤﻔﺎﺗﻴﺢ‪ .‬ﻭ‬
‫ﺷﻴﺦ ﻳﻮﺳﻒ ﺑﺤﺮﺍﻧﻲ ﺩﺭ ﻛﺘﺎﺏ ﺣﺪﺍﺋﻖ ﺝ ‪ 12‬ﺹ ‪ 442‬ﺳﻘﻮﻁ ﺣﻖ ﺍﻣﺎﻡ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﻛﺎﺷﺎﻧﻲ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﻴﺰﺩﻫﻢ – ﺍﻟﺸﻴﺦ ﺍﻟﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﻪ ﻛﺘﺎﺏ ﺍﻟﺨﻤﺲ‪ ،‬ﺳﻬﻢ ﺍﻣﺎﻡ ﺭﺍ ﺩﺭ‬
‫ﺻﻮﺭﺕ ﺗﻌﺬّﺭ ﺍﻳﺼﺎﻝ ﺑﻪ ﺍﻣﺎﻡ ﺑﺮﺍﻱ ﺷﻴﻌﻪ ﻣﺒﺎﺡ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺣﺪﺍﺋﻖ ﺝ ‪ 12‬ﺹ‪442‬‬
‫ﻓﺮﻣﻮﺩﻩ ﺍﻭ ﻗﺎﺋﻞ ﺑﻪ ﺳﻘﻮﻁ ﺳﻬﻢ ﺍﻣﺎﻡ ﺍﺳﺖ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪158‬‬

‫ﭼﻬﺎﺭﺩﻫﻢ – ﺻﺎﺣﺐ ﺍﻟﺤﺪﺍﺋﻖ ﺷﻴﺦ ﻳﻮﺳﻒ ﺑﺤﺮﺍﻧﻲ ﺩﺭ ﺣﺪﺍﺋﻖ ﺝ ‪ 2‬ﺹ ‪ 448‬ﻗﺎﺋﻞ‬

‫ﺑﻪ ﺳﻘﻮﻁ ﺳﻬﻢ ﺍﻣﺎﻡ ﺍﺳﺖ‪.‬‬
‫ﭘﺎﻧﺰﺩﻫﻢ – ﺻﺎﺣﺐ ﺟﻮﺍﻫﺮ ﺩﺭ ﺑﺎﺏ ﺧﻤﺲ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻇﺎﻫﺮ ﺍﺧﺒﺎﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺟﻤﻴﻊ‬
‫ﺧﻤﺲ ﻣﺨﺼﻮﺹ ﺍﻣﺎﻡ ﺑﺎﺷﺪ ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ ﺑﻪ ﺷﻴﻌﻴﺎﻥ ﺑﺨﺸﻴﺪﻩﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﻧﺎﻳﺒﺎﻥ ﺍﺩﻋﺎﺋﻲ ﻧﻔﻠﻪ‬
‫ﻛﺮﺩﻩﺍﻧﺪ )ﺷﺎﻩ ﺑﺨﺸﻴﺪﻩ ﺷﻴﺦ ﻋﻠﻲ ﺧﺎﻥ ﻧﻤﻲﺑﺨﺸﺪ( ﭼﺎپ ﺗﺒﺮﻳﺰ ﺹ ‪.164‬‬
‫ﺷﺎﻧﺰﺩﻫﻢ – ﺷﻴﺦ ﺑﺰﺭﮔﻮﺍﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﻟﺼﺎﻟﺢ ﺍﻟﺒﺤﺮﺍﻧﻲ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳﮑﻮن اﻟﺨﻤﺲ‬
‫ﺑﺄﺟﻤﻌﻪ ﻣﺒﺎﺣﺎ ﻟﻠﺸﻴﻌﺔ و ﺳﺎﻗﻄﺎ ﻋﻨﻬﻢ«‪.‬‬
‫ﻫﻔﺪﻫﻢ – ﺑﻪ ﻧﻘﻞ ﻋﻼﻣﻪ ﻣﺠﻠﺴﻲ ﺩﺭ ﻣﺮﺁﺕ ﺍﻟﻌﻘﻮﻝ ﺝ ‪ 1‬ﺹ ‪ 446‬ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺟﻤﻌﻲ‬
‫ﺍﺯ ﻣﺘﺄﺧﺮﻳﻦ ﺧﻤﺲ ﺍﺭﺑﺎﺡ ﺭﺍ ﻭﺍﺟﺐ ﻧﻤﻲﺩﺍﻧﻨﺪ‪.‬‬
‫ﺑﻪ ﺍﺿﺎﻓﻪ ﺍﻛﺜﺮ ﻋﻠﻤﺎﻱ ﺷﻴﻌﻪ ﺗﺄﻟﻴﻔﺎﺗﻲ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﺗﺎ ﺍﺟﻤﺎﻉ ﺍﻳﺸﺎﻥ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ ﻭ ﺗﺎﺯﻩ‬
‫ﺁﻧﺎﻧﻜﻪ ﻗﺎﺋﻞ ﺑﻪ ﺧﻤﺲ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﻛﻪ ﺑﺎﻳﺪ ﻧﺼﻒ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺭﻳﺎ ﺑﻴﻨﺪﺍﺯﺩ‬
‫ﺗﺎ ﻭﻗﺘﻲ ﻛﻪ ﺍﻣﺎﻡ ﺑﻴﺎﻳﺪ ﻭ ﺍﺯ ﺩﺭﻳﺎ ﺧﺎﺭﺝ ﺳﺎﺯﺩ‪ ،‬ﻭ ﻋﺪﻩﺍﻱ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺯﻣﻴﻦ‬
‫ﺩﻓﻦ ﺷﻮﺩ ﭼﻮﻥ ﺍﻣﺎﻡ ﺑﻴﺎﻳﺪ ﺯﻣﻴﻦ ﮔﻨﺠﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻴﺮﻭﻥ ﻣﻲﺭﻳﺰﺩ ﺩﺭ ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﻌﺎﻣﻼﺕ‬
‫ﺑﺎ ﺻﻠﻮﺍﺕ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺟﻤﺎﻋﻲ ﺩﺭ ﻛﺎﺭ ﻧﻴﺴﺖ‪.‬‬
‫‪ .3‬ﺯﻳﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﺯﻛﺎﺕ ﺁﻧﭽﻨﺎﻧﻴﻜﻪ ﻣﻨﺤﺼﺮ ﺑﻪ ﻧﻪ ﭼﻴﺰ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺧﺪﺍ ﺯﻛﺎﺕ ﺭﺍ ﻗﺮﻳﻦ‬
‫ﻧﻤﺎﺯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺑﺮ ﻫﺮ ﻣﺴﻠﻤﺎﻧﻲ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺭﻭﺯﻱ ﻛﺮﺩﻩ‬
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‫ﺍﻧﻔﺎﻕ ﻛﻨﺪ ﻭ ﻣﻨﺤﺼﺮ ﺑﻪ ﻧﻪ ﭼﻴﺰ ﻧﻴﺴﺖ ﻭ ﺟﻤﻠﻪ‪ُ :‬ﺧ ْﺬ ﻣ ْﻦ أ َْﻣ َﻮاﻟ ِﻬ ْﻢ َ‬
‫ﺻ َﺪﻗَﺔً ﻭ ﺟﻤﻠﻪ‪:‬‬
‫ﺴ ْﺒﺘُ ْﻢ َوِﻣ ﱠﻤﺎ أَ ْﺧ َﺮ ْﺟﻨَﺎ ﻟَ ُﻜﻢ ﱢﻣ َﻦ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ﺎﻫ ْﻢ ﻳُﻨﻔ ُﻘﻮ َن ﻭ ﺟﻤﻠﻪ‪ :‬أَﻧﻔ ُﻘﻮاْ ﻣﻦ ﻃَﻴﱢﺒَﺎت َﻣﺎ َﻛ َ‬
‫ِ‬
‫ﻣ ﱠﻤﺎ َرَزﻗـْﻨَ ُ‬
‫ض ﻭ ﺟﻤﻼﺕ ﺩﻳﮕﺮ ﻗﺮﺁﻥ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﻫﺮ ﭼﻴﺰﻱ ﭼﻪ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﻭ‬ ‫اﻷ َْر ِ‬
‫ﭼﻪ ﻣﻌﺎﺩﻥ ﻭ ﺣﺒﻮﺑﺎﺕ ﺯﻛﺎﺕ ﺍﺳﺖ‪ .‬ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻓﯽ ﮐﻞ ﺷﯽء‬
‫زﮐﺎة" ﺍﻣﺎ ﺩﺭ ﺍﺛﺮ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻋﻤﻮﻣﺎﺕ ﻗﺮﺁﻥ ﺯﻛﺎﺕ ﻣﻨﺤﺼﺮ ﺑﻪ ﻧﻪ ﭼﻴﺰ ﺷﺪﻩ ﻭ ﺁﻥ‬
‫ﻧﻪ ﭼﻴﺰ ﻫﻢ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ‪ ،‬ﻣﺜﻼً ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﮔﻴﻼﻥ ﻛﻪ ﺻﺪﻫﺎ ﺧﺮﻭﺍﺭ ﺑﺮﻧﺞ ﺩﺍﺭﻧﺪ‬
‫ﺯﻛﺎﺕ ﻭﺍﺟﺐ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺑﺎﻳﺪ ﻓﻘﺮﺍء ﺁﻧﺠﺎ ﺑﻴﭽﺎﺭﻩ ﺑﻤﺎﻧﻨﺪ ﺯﻳﺮﺍ ﺁﻥ ﻧﻪ ﭼﻴﺰ ﺩﺭ ﺁﻧﺠﺎ‬
‫ﻧﻴﺴﺖ‪ .‬ﻫﺮ ﻛﺲ ﭘﻨﺞ ﺷﺘﺮ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﺳﺎﻝ ﭼﺮﻳﺪﻩ ﺯﻛﺎﺕ ﺑﺪﻫﺪ ﺍﻣﺎ ﺍﮔﺮ ﺻﺪ‬
 ‫‪159‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻋﺪﺩ ﻣﺎﺷﻴﻦ ﺩﺍﺷﺖ ﺯﻛﺎﺕ ﻧﺪﺍﺭﺩ ﻭ ﻟﺬﺍ ﻓﻘﺮﺍﻱ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﻛﻤﺎﻝ ﻓﻘﺮ ﻭ ﺑﺪﺑﺨﺘﻲ‬
‫ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﺯ ﺯﻛﺎﺕ ﻣﺤﺮﻭﻣﻨﺪ ﻭ ﺩﻭﻟﺘﻬﺎ ﺑﺮﺍﻱ ﺍﺩﺍﺭﺓ ﻣﻤﻠﻜﺖ ﻭ ﻧﺪﺍﺷﺘﻦ‬
‫ﺑﻴﺖﺍﻟﻤﺎﻝ ﻛﺎﻓﻲ ﺑﻪ ﻣﺎﻟﻴﺎﺗﻬﺎﻱ ﻧﺎﻣﺸﺮﻭﻉ ﺍﺯ ﻗﺒﻴﻞ ﻣﺎﻟﻴﺎﺕ ﺑﺮ ﻣﺴﻜﺮﺍﺕ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬
‫ﻣﺘﻤﺴ‪‬ﻚ ﻣﻲﺷﻮﻧﺪ ﻭ ﻓﻘﺮﺍء ﻧﻴﺰ ﺩﺭ ﺍﺛﺮ ﻧﺒﻮﺩﻥ ﺑﻴﺖﺍﻟﻤﺎﻝ ﻭ ﺯﻛﺎﺕ ﻛﺎﻓﻲ ﻣﺘﻤﺎﻳﻞ ﺑﻪ‬
‫ﺭژﻳﻤﻬﺎﻱ ﻏﻴﺮ ﺍﺳﻼﻣﻲ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺍﻳﻦ ﺯﻳﺎﻧﻬﺎ ﺩﺭ ﺍﺛﺮ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺍﻳﻦ ﺯﻳﺎﻧﻲ ﺑﺮﺍﻱ ﻓﻘﺮﺍء ﺷﺪﻩ ﺑﻪ ﺑﺮﻛﺖ ﻓﺘﺎﻭﻱ ﻏﻴﺮ ﻗﺮﺁﻧﻲ‪.‬‬
‫‪ .4‬ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺯﻳﺎﻥﻫﺎﻱ ﻛﻪ ﮔﺮﻳﺒﺎﻧﮕﻴﺮ ﻣﺴﻠﻤﻴﻦ ﺷﺪﻩ ﻧﺬﻭﺭﺍﺗﺴﺖ‪ .‬ﻣﺴﻠﻤﻴﻦ ﭼﻪ‬
‫ﻣﻘﺪﺍﺭ ﺍﺯ ﺟﻬﺖ ﻧﺬﺭ ﺿﺮﺭ ﻣﺎﻟﻲ ﺩﺍﺭﻧﺪ‪ ،‬ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﻫﻤﻪ ﻧﺬﻭﺭﺍﺕ ﺑﺎﻃﻠﻪ ﺍﺯ‬
‫ﺟﻴﺐ ﺍﻳﺸﺎﻥ ﻣﻲﺭﻭﺩ‪ ،‬ﺯﻳﺮﺍ ﻧﺬﺭ ﺑﻪ ﻣﻌﻨﻲ ﭘﻴﻤﺎﻥ ﻭ ﻗﺮﺍﺭﺩﺍﺩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﭘﻴﻤﺎﻥ ﻭ‬
‫ﻗﺮﺍﺭﺩﺍﺩ ﺑﺎ ﺧﺪﺍ ﺑﺴﺘﻪ ﺷﻮﺩ ﺗﺎ ﻭﺍﺟﺐ ﺍﻟﻮﻓﺎ ﺑﺎﺷﺪﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﻩ ﻧﺤﻞ ﺁﻳﻪ ‪91‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪      ...    ‬‬
‫»ﻭﻓﺎ ﻛﻨﻴﺪ ﺑﻪ ﭘﻴﻤﺎﻥ ﺧﺪﺍ‪ ....‬ﺯﻳﺮﺍ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ ﭼﻪ ﻣﻲﻛﻨﻴﺪ«‪.‬‬
‫ﺍﻣﺎ ﻧﺬﺭ ﻭ ﭘﻴﻤﺎﻥ ﺑﺎ ﺍﻭﻟﻴﺎء ﻭ ﺑﻨﺪﮔﺎﻥ ﺻﺎﻟﺤﻲ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪﺍﻧﺪ ﻟﻐﻮﺍﺳﺖ ﺯﻳﺮﺍ‪ :‬ﺍﻭﻻً –‬
‫ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻭﺍﺟﺐ ﺍﻟﻮﻓﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ‪ .‬ﻭ ﺛﺎﻧﻴﺎً‪ :‬ﺍﻭﻟﻴﺎء ﺧﺪﺍ ﺍﺯ ﻗﺮﺍﺭﺩﺍﺩ ﻭ ﻧﺬﺭ ﻣﺮﺩﻡ ﺍﻃﻼﻋﻲ‬
‫ﻧﺪﺍﺭﻧﺪ ﻭ ﻃﺒﻖ ﺁﻳﻪ ‪ 32‬ﺳﻮﺭﻩ ﻧﺤﻞ ﺍﺭﻭﺍﺡ ﭘﺎﻛﺎﻥ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺑﻪ ﺩﺍﺭﺍﻟﺴﻼﻡ ﺑﻬﺸﺖ‬
‫ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ‪ ،‬ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﺯ ﺩﻧﻴﺎ ﺑﺎ ﺧﺒﺮ ﺑﺸﻮﻧﺪ ﻧﺎﺭﺍﺣﺖ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﻭﻟﻲ‬
‫ﺧﺪﺍ ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ ﻭ ﺍﺯ ﭘﻴﻤﺎﻥ ﺑﻨﺪﮔﺎﻥ ﻣﻄﻠﻊ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪ 270‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪             ‬‬
‫»ﺁﻧﭽﻪ ﺍﻧﻔﺎﻕ ﻭ ﻳﺎ ﻧﺬﺭ ﻛﻨﻴﺪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻣﻲﺩﺍﻧﺪ«‪.‬‬
‫ﻭ ﻟﺬﺍ ﺣﻀﺮﺕ ﻣﺮﻳﻢ‪ ‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬إِﻧﱢﻲ ﻧَ َﺬر ُ ِ‬
‫ت ﻟﻠ ﱠﺮ ْﺣ َﻤ ِﻦ َ‬
‫ﺻ ْﻮﻣﺎً‪ ،‬ﻓﻘﻬﺎء ﺍﺳﻼﻣﻲ ﻧﺬﺭ‬ ‫ْ‬
‫ﺑﺮﺍﻱ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺑﺎﻃﻞ ﻣﻲﺩﺍﻧﻨﺪ ﺍﻣﺎ ﺩﺭ ﺍﺛﺮ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﻫﻤﻪ ﺳﺎﻟﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺗﻮﻣﺎﻥ‬
‫ﺑﺮﺍﻱ ﻗﺒﻮﺭ ﺻﻠﺤﺎء ﻭ ﺍﻣﺎﻡ ﻭ ﺍﻣﺎﻣﺰﺍﺩﮔﺎﻥ ﻧﺬﺭ ﻣﻲﺷﻮﺩ ﻭ ﺍﺯ ﺟﻴﺐ ﻣﺮﺩﻡ ﻣﻲﺭﻭﺩ ﻭ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺯﻳﺎﻧﻬﺎﻱ ﻣﻌﻨﻮﻱ ﺩﺍﺭﺩ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪160‬‬

‫ﺍﻟﻒ ‪ -‬ﺗﻮﺟﻪ ﺑﻐﻴﺮ ﺧﺪﺍ ﻭ ﺣﺎﺟﺖ ﺧﻮﺍﺳﺘﻦ ﺍﺯ ﻏﻴﺮ ﺍﻭ ﻛﻪ ﺑﺼﺮﻳﺢ ﻗﺮﺁﻥ ﻭ ﺣﻜﻢ ﻋﻘﻞ‬
‫ﻛﺎﺭ ﻣﺸﺮﻛﻴﻦ ﺍﺳﺖ‪.‬‬
‫ﺏ – ﻧﺬﺭ ﭘﻴﻤﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﻃﺮﻓﻴﻦ ﺁﻥ ﺑﺎﻳﺪ ﺣﺎﺿﺮ ﺑﺎﺷﻨﺪ ﻭ ﻏﻴﺮ ﺧﺪﺍ ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ‬
‫ﻫﻤﻪ ﻛﺲ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﻳﻜﻄﺮﻑ ﺁﻥ ﻏﺎﺋﺐ ﻭ ﺩﺭ ﺩﺳﺘﺮﺱ ﻧﻴﺴﺖ‪.‬‬
‫ﺝ – ﻧﺬﺭ ﺑﺮﺍﻱ ﻏﻴﺮ ﺧﺪﺍ ﺗﻘﻮﻳﺖ ﻣﺘﻮﻟﻴﺎﻥ ﺑﻲﺧﺒﺮ ﺍﺯ ﺩﻳﻦ ﻭ ﺍﻛﺜﺮ ﻣﻮﻗﻮﻓﻪﺧﻮﺍﺭﺍﻥ ﺑﻲﺑﻨﺪ‬
‫ﻭ ﺑﺎﺭ ﺍﺳﺖ‪.‬‬
‫‪ .5‬ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺯﻳﺎﻧﻬﺎﻱ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ‪ ،‬ﻭﻗﻒ ﺍﺳﺖ ﻛﻪ ﺑﻮﺍﺳﻄﻪ ﻭﻗﻒ ﺍﻣﻼﻙ ﻭ‬
‫ﺍﻣﻮﺍﻝ ﻭ ﻣﺰﺍﺭﻉ ﻭ ﺧﺎﻧﻪﻫﺎ ﻭ ﻣﺪﺍﺭﺱ ﻭ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﻫﺎ ﻭ ﺑﺎﻏﻬﺎﻱ ﻣﻮﻗﻮﻓﻪ ﺍﻛﺜﺮﺍً‬
‫ﺧﺮﺍﺏ ﻣﺎﻧﺪﻩ ﻧﻪ ﺳﺎﻛﻨﻴﻦ ﺁﻧﻬﺎ ﺗﻌﻤﻴﺮ ﻣﻲﻛﻨﻨﺪ ﻭ ﻧﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻬﻢ ﻭ ﻧﻪ ﻣﺘﻮﻟﻴﺎﻥ‪ ،‬ﻭ‬
‫ﭼﻨﻴﻦ ﻭﻗﻔﻲ ﻣﺪﺭﻙ ﻗﺮﺁﻧﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺿﺮﺭ ﻭ ﺯﻳﺎﻥ ﺩﻳﮕﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻭﻗﻒ‬
‫ﺑﺮ ﻗﺒﻮﺭ ﺍﻭﻟﻴﺎء ﻭ ﺻﻠﺤﺎء ﺑﺎﺷﺪ ﻧﺘﻴﺠﻪ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﻗﺒﻮﺭ ﺍﻳﺸﺎﻥ ﺩﺍﺭﺍﻱ ﺿﺮﻳﺢ‬
‫ﺳﻴﻤﻴﻦ ﻭ ﮔﻨﺒﺪ ﺯﺭﻳﻦ ﻣﻲﺷﻮﺩ ﻭﺩﺭ ﻧﻈﺮ ﻣﺮﺩﻡ ﻣﺮﺍﻗﺪ ﺁﻧﺎﻥ ﺍﺯ ﻣﺴﺎﺟﺪ ﺑﺮﺗﺮ ﻭ‬
‫ﻋﻈﻤﺖ ﻣﺨﻠﻮﻕ ﺩﺭ ﻧﻈﺮﺷﺎﻥ ﺍﺯ ﻋﻈﻤﺖ ﺧﺎﻟﻖ ﺑﻴﺸﺘﺮ ﻣﻲﮔﺮﺩﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ‬
‫ﻋﻮﺍﻡ ﻣﺎ ﺧﺪﺍ ﺭﺍ ﻣﺎﻧﻨﺪ ﺍﻭﻟﻴﺎء ﺍﻭ ﻣﻬﺮﺑﺎﻥ ﻭ ﺩﺍﺩﺭﺱ ﻭ ﺷﻔﺎ ﺑﺪﻩ ﻧﻤﻲﺩﺍﻧﻨﺪ‪.‬‬
‫‪ .6‬ﺩﻳﮕﺮ ﺍﺯ ﺯﻳﺎﻥﻫﺎﻱ ﻛﻪ ﺑﻮﺍﺳﻄﻪ ﺑﻲﺧﺒﺮﻱ ﺍﺯ ﻗﺮﺁﻥ‪ ،‬ﻧﺼﻴﺐ ﻣﺴﻠﻤﻴﻦ ﺷﺪﻩ ﻋﺪﺍﻭﺕ ﻭ‬
‫ﻧﻔﺎﻕ ﻓﺮﻕ ﺍﺳﻼﻣﻲ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻛﺘﺎﺑﺸﺎﻥ ﻭﺍﺣﺪ ﻭ ﺩﻳﻦ ﺍﻳﺸﺎﻥ ﻭﺍﺣﺪ ﻭ ﻗﺒﻠﻪ‬
‫ﺍﻳﺸﺎﻥ ﻭﺍﺣﺪ ﺍﺳﺖ‪ ،‬ﺑﺎﺯ ﺍﺯ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻳﻜﺪﮔﺮ ﺩﺭﻳﻎ ﻧﺪﺍﺭﻧﺪ ﻭ ﻫﺮ ﻓﺮﻗﻪ ﺗﻜﺬﻳﺐ‬
‫ﻭ ﺗﻜﻔﻴﺮ ﻓﺮﻗﺔ ﺩﻳﮕﺮ ﻣﻲﻛﻨﺪ‪ ،‬ﭼﻪ ﻗﺪﺭ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺟﻬﺎﻥ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﻨﺎﻡ ﺳﻨّﻲ‬
‫ﻭ ﺷﻴﻌﻪ ﺑﺠﺎﻥ ﻫﻢ ﺍﻓﺘﺎﺩﻩ ﻭ ﺟﻨﮕﻬﺎ ﻭﻛﺸﺖ ﻭ ﻛﺸﺘﺎﺭﻫﺎ ﻛﺮﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺍﮔﺮ ﺍﺯ ﻗﺮﺁﻥ‬
‫ﺍﻃﻼﻋﻲ ﺩﺍﺷﺘﻨﺪ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺿﺪ‪ ‬ﺍﺳﻼﻡ ﻭ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪ 285‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪ ...        ‬‬

‫ﭘﺲ ﻫﺮ ﻛﺲ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﻛﺘﺐ ﺍﻟﻬﻲ ﻭ ﺭﺳﻮﻻﻥ ﺍﻭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻃﺒﻖ‬
‫ﻗﺮﺁﻥ ﻣﺆﻣﻦ ﺍﺳﺖ ﻭ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﺁﺑﺮﻭﻱ ﺍﻭ ﻣﺤﻔﻮﻅ ﺍﺳﺖ ﭼﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﺧﻠﻴﻔﻪ ﺑﺎﺷﺪ ﻭ‬
 ‫‪161‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻳﺎ ﻧﺒﺎﺷﺪ‪ ،‬ﭼﻪ ﻋﻠﻲ‪ ‬ﺭﺍ ﺧﻠﻴﻔﻪ ﺑﺪﺍﻧﺪ ﻭ ﭼﻪ ﺍﺑﻮﺑﻜﺮ ﺭﺍ‪ ،‬ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﺷﻴﻌﻪ ﻭ ﺳﻨﻲ ﺑﻪ ﺁﻳﻪ‬
‫ﻓﻮﻕ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻧﺪ ﻭ ﻫﻢ ﻣﺆﻣﻦ ﻭ ﻣﺴﻠﻤﺎﻧﻨﺪ‪ .‬ﺍﻣﺎ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺍﻛﺜﺮ ﻋﻮﺍﻡ ﺷﻴﻌﻪ ﻭ ﺳﻨﻲ ﺍﺯ ﺍﻳﻦ‬
‫ﺁﻳﻪ ﺑﻲﺧﺒﺮﻧﺪ ﻭ ﻟﺬﺍ ﺑﺨﻮﻥ ﻳﻜﺪﮔﺮ ﺗﺸﻨﻪ ﺑﻮﺩﻩ ﻭ ﮔﺎﻩ ﮔﺎﻫﻲ ﺑﻪ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻳﻜﺪﮔﺮ‬
‫ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻣﺤﻘﻖ ﻃﻮﺳﻲ ﺑﺎ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﺯﻳﺮ ﺑﺎ ﻟﺸﻜﺮ ﻣﻐﻮﻝ ﺳﺎﺧﺘﻨﺪ ﻭ ﺑﻪ ﻗﺘﻞ‬
‫ﻋﺎﻡ ﺷﻬﺮ ﺑﻐﺪﺍﺩ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺩﻭ ﻣﻴﻠﻴﻮﻥ ﻭ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﻣﺴﻠﻤﺎﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺍﻳﻨﻜﻪ ﺧﻠﻴﻔﻪ‬
‫ﺳﻨﻲ ﺍﺳﺖ ﻛﺸﺘﻨﺪ‪ ،‬ﻭ ﺷﺎﻩ ﻋﺒﺎﺱ ﺑﺎ ﻟﺸﻜﺮ ﻗﺰﻟﺒﺎﺵ ﺧﻮﺩ‪ ،‬ﺷﻬﺮ ﻫﺮﺍﺕ ﺭﺍ ﻛﻪ ﻳﻚ ﻣﺮﻛﺰ‬
‫ﺍﺳﻼﻣﻲ ﺑﻮﺩ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﭼﺎﻟﺪﺭﺍﻥ ﺗﺒﺮﻳﺰ ﺩﻭ ﻟﺸﻜﺮ ﺍﺳﻼﻡ ﺑﻨﺎﻡ ﺳﻨﻲ ﻭ ﺷﻴﻌﻪ‬
‫ﺧﻮﻥ ﻳﻜﺪﮔﺮ ﺭﺍ ﺭﻳﺨﺘﻨﺪ ﻭ ﺑﻪ ﻓﺮﻕ ﻫﻢ ﻛﻮﺑﻴﺪﻧﺪ ﻭ ﻗﺮﻳﺐ ﺑﻪ ﻫﺸﺘﺎﺩ ﻫﺰﺍﺭ ﺍﺯ ﻳﻜﺪﮔﺮ ﻛﺸﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺯﻣﺎﻧﻲ ﻧﺒﻮﺩﻩ ﻛﻪ ﺩﻭ ﻓﺮﻗﻪ ﺳﻨﻲ ﻭ ﺷﻴﻌﻪ ﺑﻪ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳﺖ ﻳﻜﺪﮔﺮ ﻫﻤﺖ‬
‫ﻧﮕﻤﺎﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻃﺒﻖ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻫﺮ ﺩﻭ ﻣﺴﻠﻤﺎﻧﻨﺪ ﻭ ﻗﺘﻞ ﻣﺴﻠﻤﺎﻥ ﻳﻜﻲ ﺍﺯ‬
‫ﮔﻨﺎﻫﺎﻥ ﻛﺒﻴﺮﻩ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﺩﻋﻮﺕ ﺑﻪ ﺍﺗﻔّﺎﻕ ﻭ ﺍﺗّﺤﺎﺩ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬و اﻋﺘﺼﻤﻮا ﺑﺤﺒﻞ اﷲ‬
‫ﺟﻤﻴﻌﺎ و ﻻﺗﻔﺮﻗﻮا‪ ،‬ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺭﻭﻡ ﺁﻳﻪ ‪ 31‬ﻭ ‪ 32‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪    *     ‬‬

‫‪       ‬‬

‫»ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﻧﺒﺎﺷﻴﺪ ﺁﻧﺎﻧﻜﻪ ﺗﻔﺮﻗﻪ ﺩﻳﻨﻲ ﺁﻭﺭﺩﻩ ﻭ ﺷﻴﻌﻪ ﺷﻴﻌﻪ ﻭ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﮔﺮﺩﻳﺪﻩ ﻭ‬
‫ﻫﺮ ﺣﺰﺑﻲ ﺑﻪ ﺁﻧﭽﻪ ﻧﺰﺩﺷﺎﻥ ﺑﻮﺩﻩ ﺷﺎﺩ ﺷﺪﻧﺪ«‪.‬‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﺍﺛﺮ ﺗﻔﺮﻗﻪ ﻣﺬﻫﺒﻲ ﻣﻤﺎﻟﻚ ﺍﺳﻼﻣﻲ ﺭﺍ ﺗﺠﺰﻳﻪ ﻧﻤﻮﺩﻩ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﺑﺮ ﻫﻤﻪ‬
‫ﻣﺴﻠّﻂ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺎﺯ ﻣﺴﻠﻤﻴﻦ ﺑﻴﺪﺍﺭ ﻧﺸﺪﻧﺪ‪ ،‬ﻭ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻣﺬﻫﺒﻲ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻧﺎﻥ ﺷﺐ ﻭ‬
‫ﺭﻭﺯ ﺑﺮ ﺿﺪ‪ ‬ﻗﺮﺁﻥ ﺍﺯ ﻳﻜﺪﮔﺮ ﺗﻜﺬﻳﺐ ﻭ ﺑﺪﮔﻮﺋﻲ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﺧﻴﺮﺧﻮﺍﻫﻲ‬
‫ﺧﻮﺍﺳﺘﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﺪ ﻭ ﻳﺎ ﻣﻮﺍﺩ‪ ‬ﻧﻔﺎﻕ ﺭﺍ ﺑﺮﺩﺍﺭﺩ ﻭ ﻭﺳﺎﺋﻞ ﺗﻔﺮﻗﻪ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﺩ ﻣﻮﺭﺩ‬
‫ﻃﻌﻦ ﻭ ﻟﻌﻦ ﺧﻮﺩ ﻣﺴﻠﻤﻴﻦ ﺷﺪﻩ ﻣﺜﻼً ﻣﺮﺣﻮﻡ ﺁﻳﺖ ﺍﷲ ﺧﺎﻟﺼﻲ ﺍﻋﻼﻡ ﻛﺮﺩ ﻛﻪ ﻳﻜﻲ ﺍﺯ‬
‫ﻭﺳﺎﺋﻞ ﺗﻔﺮﻗﻪ ﻣﻴﺎﻥ ﺳﻨﻲ‪ ‬ﻭ ﺷﻴﻌﻪ ﺯﻳﺎﺩ ﻛﺮﺩﻥ ﺷﻬﺎﺩﺕ ﺑﺮ ﻭﻻﻳﺖ ﺩﺭ ﺍﺫﺍﻧﺴﺖ ﻭ ﻃﺒﻖ ﻛﺘﺐ‬
‫ﻭ ﺍﺣﺎﺩﻳﺚ ﺷﻴﻌﻪ ﺍﻳﻦ ﺷﻬﺎﺩﺕ ﺩﺭ ﺍﺫﺍﻥ ﻧﺒﻮﺩﻩ ﻭ ﺑﺪﻋﺖ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻣﺎﺩ‪‬ﺓ ﺍﻓﺘﺮﺍﻕ ﺭﺍ ﻛﻪ ﺟﺰء‬
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‫ﺍﺫﺍﻥ ﻧﺒﻮﺩﻩ ﺣﺬﻑ ﻛﻨﻴﺪ‪ ،‬ﺩﺭ ﻋﻮﺽ ﺍﻳﻨﻜﻪ ﺍﻣﺜﺎﻝ ﻭ ﺍﻗﺮﺍﻥ ﺍﻭ‪ ،‬ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻭ ﻳﺎﺭﻱ ﻛﻨﻨﺪ‬
‫ﺁﻣﺪﻧﺪ ﺍﺯ ﺭﻭﻱ ﺣﺴﺪ ﺍﻭ ﺭﺍ ﺗﻜﺬﻳﺐ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻋﻮﺍﻡ ﺭﺍ ﺑﺮ ﺍﻭ ﺷﻮﺭﺍﻧﻴﺪﻧﺪ‪.‬‬
‫‪ -7‬ﻳﻜﻲ ﺍﺯ ﺯﻳﺎﻥ ﻭ ﺿﺮﺭﻫﺎ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﻣﺒﺘﻼ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻭ ﺩﺭﺑﺎﺭﺓ ﺁﻥ ﭘﻮﻟﻬﺎ ﺧﺮﺝ‬
‫ﻣﻲﻛﻨﻨﺪ ﭼﺎپ ﻛﺘﺎﺑﻬﺎﻱ ﺿﺪ‪ ‬ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﻣﻄﺎﻟﺒﺶ‪ ،‬ﻣﺎﻧﻨﺪ ﻛﺘﺎﺏ ﺿﺮﺏ ﺷﻤﺸﻴﺮ ﺑﺮ ﻣﻨﻜﺮ ﺧﻄﺒﺔ ﻏﺪﻳﺮ‪ ،‬ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪.‬‬
‫ﻣﺎ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﻳﻦ ﺯﻳﺎﻥﻫﺎ ﺭﺍ ﺗﺬّﻛﺮ ﺩﺍﺩﻳﻢ ﺍﻟﺒﺘﻪ ﺯﻳﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻥ‬
‫ﺷﻤﺮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﺨﺎﺭﺝ ﻋﺰﺍﺩﺍﺭﻳﻬﺎﻱ ﻣﻌﻤﻮﻟﻪ ﻭ ﻃﺒﻞ ﻭ ﺩﻫﻞ ﻭ ﺩﺳﺘﻪﻫﺎ ﻭ ﺣﺠﻠﻪﻫﺎ ﻭ ﻋﻠﻤﻬﺎ ﻭ‬
‫ﺯﻧﺠﻴﺮﻫﺎ ﻭ ﻣﺠﺎﻟﺲ ﻫﻔﺘﮕﻲ ﻭ ﺳﺎﻻﻧﻪ ﻏﻴﺮ ﻣﺸﺮﻭﻉ ﻭ ﻣﺠﺎﻟﺲ ﺩﻋﺎﻫﺎﻱ ﻏﻴﺮ ﻣﺸﺮﻭﻋﻪ ﺿﺪ‪‬‬
‫ﻗﺮﺁﻧﻲ ﺷﺮﻙﺁﻭﺭ ﻭ ﺳﻔﺮﻩﻫﺎﻱ ﺑﻲﺑﻲﻓﻼﻥ ﻭ ﺯﻳﺎﻧﻬﺎﻱ ﻗﻤﻪ ﺯﺩﻥ ﺑﻄﻮﺭﻱ ﻛﻪ ﭘﻮﺳﺖ ﺳﺮ ﺭﺍ‬
‫ﺑﺸﻜﺎﻓﺪ‪ ،‬ﻛﻪ ﻫﺮ ﺗﻴﻐﻲ ﻭﻟﻲ‪ ‬ﻃﻔﻞ ﻭ ﻳﺎ ﺳﻠﻤﺎﻧﻲ ﺑﺮ ﺳﺮ ﺍﻭ ﺑﺰﻧﺪ ﺑﺎﻳﺪ ﻳﻚ ﺷﺘﺮ ﺩﻳﻪ ﺩﻫﺪ ﻭ ﻳﺎ‬
‫ﺩﻩ ﺍﺷﺮﻓﻲ ﻃﻼﻱ ‪ 18‬ﻧﺨﻮﺩﻱ‪ .‬ﺍﻳﻨﻬﺎ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﺗﻤﺎﻡ ﺑﺮﺧﻼﻑ ﺩﺳﺘﻮﺭ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺻﺪﺭ‬
‫ﺍﺳﻼﻡ ﻧﺒﻮﺩﻩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻧﻜﺮﺩﻩ ﺗﺎ ﺍﻣﺖ ﺑﻪ ﺍﻭ ﺍﻗﺘﺪﺍ ﻛﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﻳﻜﻌﺪ‪‬ﻩ‬
‫ﺩﺷﻤﻨﺎﻥ ﺩﻳﻦ ﻭ ﺷﻴ‪‬ﺎﺩﺍﻥ ﻭ ﻫﻮﺱﺭﺍﻧﺎﻥ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩ ﻭ ﺩﺳﺖ ﺑﺮﺩﺍﺭ ﻧﻴﺴﺘﻨﺪ‪،‬‬
‫ﺯﻳﺮﺍ ﺩﻛﺎﻧﻬﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺑﻬﺮﻩ ﺩﺍﺭﺩ‪ ،‬ﺍﻓﺘﺮﺍﻫﺎﺋﻲ ﺍﺳﺖ ﺑﺪﻳﻦ ﺍﺳﻼﻡ ﺑﺴﺘﻪﺍﻧﺪ ﻛﻪ ﺑﺎﻋﺚ ﻏﺮﻭﺭ‬
‫ﻭ ﻏﻔﻠﺖ ﻋﻮﺍﻡ ﺷﺪﻩ ﻭ ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻫﺸﺪﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)آل ﻋﻤﺮان‪(۲۴ :‬‬ ‫‪       ‬‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻴﺪﺍﺭ ﺍﺳﻼﻣﻲ ﺑﺎﻳﺪ ﺑﻜﻮﺷﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﻨﺪ ﻭ ﺑﻔﻬﻤﺎﻧﻨﺪ ﻛﻪ ﺁﻧﭽﻪ ﺫﻛﺮ‬
‫ﺷﺪ ﺍﺯ ﺩﻳﻦ ﻧﻴﺴﺖ ﻭ ﺁﺗﺶ ﻧﻔﺎﻕ ﺑﻴﻦ ﺳﻨّﻲ ﻭ ﺷﻴﻌﻪ ﺭﺍ ﺧﺎﻣﻮﺵ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﺩﺳﺘﻪ‬
‫ﺑﺮﺍﺩﺭﺍﻥ ﺍﺳﻼﻣﻲ ﺍﻳﺠﺎﺩ ﺍﺗّﺤﺎﺩ ﻭ ﺣﺴﻦ ﺗﻔﺎﻫﻢ ﻛﻨﻨﺪ‪.‬‬
‫ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﻳﻜﻌﺪ‪‬ﻩ ﺭﻭﺣﺎﻧﻲﻧﻤﺎﻱ ﻧﺎﺩﺍﻥ ﻣﺘﺼﺪ‪‬ﻱ ﺍﻣﻮﺭ ﺩﻳﻦ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﻫﺮ ﺭﻭﺯ ﻣﻌﺮﻛﻪ‬
‫ﻧﻔﺎﻕ ﻭ ﻏﻮﻏﺎﻱ ﺍﺧﺘﻼﻑ ﺭﺍ ﺯﻳﺎﺩﺗﺮ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻣﺜﻼً ﺩﺭ ﻛﺘﺎﺏ ﺍﺣﺘﺠﺎﺝ ﻃﺒﺮﺳﻲ ﺧﻄﺒﻪﺍﻱ ﺭﺍ‬
‫ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺩﺭ ﺭﻭﺯ ﻋﻴﺪ ﻏﺪﻳﺮ ﻛﻪ ﺁﻥ ﺧﻄﺒﻪ ﻣﺨﺎﻟﻒ ﺻﺪ ﺁﻳﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ‬
‫ﻳﻚ ﺳﻨﺪ ﺿﻌﻴﻒ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﺭﺍﻭﻳﺎﻥ ﺁﻥ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﻣﺤﻤﺪ ﺑﻦ ﻣﻮﺳﻲ ﺍﻟﻬﻤﺪﺍﻧﻲ ﻛﻪ‬
‫ﻋﻠﻤﺎﻱ ﺭﺟﺎﻝ ﺷﻴﻌﻪ‪ ،‬ﺍﻭ ﺭﺍ ﺿﻌﻴﻒ ﻭ ﺟﻌ‪‬ﺎﻝ ﻭ ﻏﺎﻟﻲ ﺷﻤﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺍﻭ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ‬
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‫ﺳﻴﻒ ﺑﻦ ﻋﻤﻴﺮﻩ ﻛﻪ ﻋﻠﻤﺎﻱ ﺭﺟﺎﻝ ﺷﻴﻌﻪ ﺍﻭ ﺭﺍ ﻧﻴﺰ ﻣﻄﻌﻮﻥ ﻭ ﻣﻠﻌﻮﻥ ﻭ ﺿﻌﻴﻒ ﺷﻤﺮﺩﻩﺍﻧﺪ‪،‬‬
‫ﻭ ﺻﺎﻟﺢ ﺑﻦ ﻋﻘﺒﻪ ﻛﻪ ﺍﻭ ﺭﺍ ﻛﺬّﺍﺏ ﻭ ﻏﺎﻟﻲ ﺷﻤﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺍﻗﻮﺍﻝ ﺯﺷﺖ ﺍﻭ ﺑﺴﻴﺎﺭ ﻭ‬
‫ﺣﺪﻳﺚ ﺍﻭ ﻣﺮﺩﻭﺩ ﺍﺳﺖ‪ ،‬ﻣﺎ ﺩﺭ ﻣﺠﻠّﻪﺍﻱ ﺫﻛﺮ ﻛﺮﺩﻳﻢ ﻛﻪ ﺍﻳﻦ ﺧﻄﺒﻪ ﺿﺪ‪ ‬ﻗﺮﺁﻧﻲ ﺭﺍ ﺑﺎ ﭼﻨﻴﻦ‬
‫ﺭﻭﺍﻳﺘﻲ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺮﺍﺋﺖ ﻧﻜﺮﺩﻩ‪ ،‬ﻭﻟﻲ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﻛﻪ ﻣﺎ ﻣﻨﻜﺮ ﺍﺻﻞ ﻗﻀﻴ‪‬ﻪ ﻏﺪﻳﺮ‬
‫ﺧﻢ‪ ‬ﻧﺸﺪﻩﺍﻳﻢ‪ ،‬ﻳﻌﻨﻲ ﻛﻠﻤﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍﻛﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ ﮐﻨﺖ ﻣﻮﻻﻩ ﻓﻌﻠﯽ ﻣﻮﻻﻩ‪،‬‬
‫اﻟﻠﻬﻢ وال ﻣﻦ واﻻﻩ و ﻋﺎد ﻣﻦ ﻋﺎداﻩ" ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ‪ ،‬ﺁﻧﻮﻗﺖ ﻳﻜﻌﺪ‪‬ﻩ ﻣﻐﺮﺽ ﻧﻔﺎﻕﺍﻧﺪﺍﺯ‪،‬‬
‫ﻧﻔﻬﻤﻴﺪﻩ ﻭ ﻧﺴﺠﻴﺪﻩ ﺑﻨﺎ ﻛﺮﺩﻧﺪ ﺑﺪﮔﻮﺋﻲ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﻋﻠﻴﻪ ﻣﺎ ﺗﺤﺮﻳﻚ ﻧﻤﻮﺩﻥ ﻭ ﺣﺘﻲ ﻭﺍﺩﺍﺭ‬
‫ﻛﺮﺩﻧﺪ ﺷﻴﺦ ﭘﻴﺮﻣﺮﺩ ﻣﺤﻼّﺗﻲ ﺳﺎﺩﻩﺍﻱ ﺭﺍ ﻛﻪ ﺑﻘﻮﻝ ﺧﻮﺩﺵ ﻣﺤﺪ‪‬ﺙ ﺟﻠﻴﻞ ﺍﺳﺖ ﺑﺮ ﻣﺎ ﺭﺩ‪‬‬
‫ﺑﻨﻮﻳﺴﺪ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺗﺄﻣ‪‬ﻞ ﻧﻜﺮﺩﻩ ﻭ ﺑﺎ ﺍﻳﻨﺠﺎﻧﺐ ﺗﻤﺎﺱ ﻧﮕﺮﻓﺘﻪ ﺑﺎ ﻳﻚ ﺁﺏ ﻭ ﺗﺎﺑﻲ ﻛﺘﺎﺑﻲ ﻣﻤﻠّﻮ‬
‫ﺍﺯ ﺗﻬﻤﺖ ﻭ ﺩﺭﻭﻍ ﻧﻮﺷﺘﻪ‪ ،‬ﻭ ﻣﺎ ﺭﺍ ﻣﺘّﻬﻢ ﻧﻤﻮﺩﻩ ﺑﻪ ﺍﻧﻜﺎﺭ ﺍﺻﻞ ﻏﺪﻳﺮ ﺧﻢ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﭼﻨﻴﻦ‬
‫ﻧﻴﺴﺖ ﻭ ﺻﺮﻑ ﺍﺗّﻬﺎﻡ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﮕﻮﻧﻪ ﻣﺤﺪ‪‬ﺙ ﺟﻠﻴﻠﻲ ﺧﺒﺮ ﺍﺯ ﺍﻳﻦ‬
‫ﺳﻨﺪ ﺭﺳﻮﺍﻱ ﺍﻳﻦ ﺧﻄﺒﻪ ﻧﺪﺍﺭﺩ ﻭ ﺧﻄﺒﻪ ﺭﺍ ﺑﺎ ﺍﺻﻞ ﻗﻀﻴ‪‬ﻪ ﻏﺪﻳﺮ ﺧﻢ‪ ‬ﻓﺮﻗﻲ ﻧﮕﺬﺍﺷﺘﻪ‪ ،‬ﺁﻳﺎ‬
‫ﻣﻲﺗﻮﺍﻥ ﭼﻨﻴﻦ ﻛﺴﻲ ﺭﺍ ﻣﺤﺪ‪‬ﺙ ﺟﻠﻴﻞ ﮔﻔﺖ؟ ﺁﻳﺎ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﻧﺎﺷﺮﻳﻦ ﭼﻨﻴﻦ ﻛﺘﺒﻲ‬
‫ﻣﺴﻠﻤﺎﻧﻨﺪ؟ ﺭﻭﺣﺎﻧﻲﻧﻤﺎﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺭﺍﻫﻨﻤﺎﻱ ﻣﺮﺩﻡ ﻣﻲﺩﺍﻧﺪ ﻋﺪ‪‬ﻩﺍﻱ ﺍﺯ ﺟﻬ‪‬ﺎﻝ ﺭﺍ‬
‫ﺭﻭﺯ ‪ 19‬ﺭﻣﻀﺎﻥ ‪ 1394‬ﻗﻤﺮﻱ ﺗﺤﺮﻳﻚ ﻧﻤﻮﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﻧﻤﺎﺭ ﺟﻤﺎﻋﺖ ﻣﺎ ﺑﺮﻳﺰﻳﺪ ﺩﺭ‬
‫ﻣﺴﺠﺪ ﻣﺎ ﻭ ﻣﺮﺍ ﺑﻪ ﻗﺘﻞ ﺑﺮﺳﺎﻧﻨﺪ‪ ،‬ﺗﺎ ﻫﻢ ﻛﺎﺭﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﺑﻦ ﻣﻠﺠﻢ ﻣﺮﺍﺩﻱ ﻛﻪ ﺩﺭ ﻛﻮﻓﻪ‬
‫ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩ ﺛﺎﺑﺖ ﻛﻨﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺧﻮﺩ ﺭﺍ ﺩﻭﺳﺖ ﺍﻣﺎﻡ ﺍﻟﻤﺘﻘﻴ‪‬ﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ‪‬‬
‫ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭﻟﻲ ﻣﺎ ﺧﺪﺍ ﺭﺍ ﺷﺎﻫﺪ ﻣﻲﮔﻴﺮﻳﻢ ﻛﻪ ﻗﺼﺪﻱ ﻧﺪﺍﺭﻳﻢ ﺟﺰ ﺍﺻﻼﺡ ﺫﺍﺕﺍﻟﺒﻴﻦ ﻭ ﺭﻓﻊ‬
‫ﺖ َوإِﻟَْﻴ ِﻪ‬ ‫ِ ِ‬ ‫ِِ‬
‫ﺖ َوَﻣﺎ ﺗَـ ْﻮﻓﻴﻘﻲ إِﻻﱠ ﺑِﺎﻟﻠّﻪ َﻋﻠَْﻴﻪ ﺗَـ َﻮﱠﻛْﻠ ُ‬
‫اﺳﺘَﻄَ ْﻌ ُ‬ ‫ﻳﺪ إِﻻﱠ ا ِﻹ ْ‬
‫ﺻﻼَ َح َﻣﺎ ْ‬ ‫ﻋﺪﺍﻭﺕ ﻓﺮﻳﻘﻴﻦ "إِ ْن أُ ِر ُ‬
‫ﻴﺐ"‪ ،‬ﻭ ﺑﻬﺮ ﺣﺎﻝ ﺩﺭ ﻋﻮﺽ ﻳﺎﺭﻱ ﻫﺰﺍﺭﺍﻥ ﺗﻬﻤﺖ ﻭ ﺍﻓﺘﺮﺍء ﺑﻪ ﻣﺎ ﻣﻲﺯﻧﻨﺪ ﺑﺮﺍﻱ ﺣﻔﻆ‬ ‫ِ‬
‫أُﻧ ُ‬
‫ﺧﺮﺍﻓﺎﺕ ﺧﻮﺩ‪ .‬ﻣﺎ ﺍﺯ ﺧﺪﺍ ﺑﻴﺪﺍﺭﻱ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺧﻮﺍﻫﺎﻧﻴﻢ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﺁﮔﺎﻩ ﺷﻮﻧﺪ ﻭ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻣﻌﺎﻭﻳﻪ ﺑﺮﺍﻱ‬
‫ﭘﻴﺸﺒﺮﺩ ﺭﻳﺎﺳﺖ ﻭ ﺍﻫﺪﺍﻑ ﻏﻠﻂ ﺧﻮﺩ ﻗﺮﺁﻥ ﺭﺍ ﺳﭙﺮ ﻛﺮﺩ ﻭ ﺑﺎﻻﻱ ﻧﻴﺰﻩ ﺑﺮﺩ ﻭ ﻣﺴﻠﻤﻴﻦ ﺭﺍ‬
‫ﮔﻮﻝ ﺯﺩ ﻭ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺑﺮ ﻣﺮﺩﻡ ﺗﺴﻠّﻂ ﭘﻴﺪﺍ ﻛﺮﺩ ﻫﻤﻴﻦ ﻃﻮﺭ ﻋﺪ‪‬ﻩﺍﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻧﺎﻡ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪164‬‬

‫ﺣﻀﺮﺕ ﻋﻠﻲ ﻭ ﻧﺎﻡ ﺍﻣﺎﻣﺎﻥ ﺍﻫﻞ ﺑﻴﺖ ﺭﺍ ﻭﺳﻴﻠﻪ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ ﭘﻴﺸﺒﺮﺩ ﺍﻫﺪﺍﻑ ﻏﻠﻂ ﺧﻮﺩ ﻭ‬
‫ﺑﻨﺎﻡ ﻋﺸﻖ ﻋﻠﻲ‪ ‬ﻭ ﻋﺸﻖ ﺣﺴﻴﻦ‪ ‬ﻋﻘﻞ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﺳﻼﻡ ﺭﺍ ﺧﺮﺍﺏ‬
‫ﻛﺮﺩﻩ ﻭ ﻫﺮﭼﻪ ﺑﺪﻋﺖ ﺑﻮﺩﻩ ﺩﺭ ﺯﻳﺮ ﭼﺘﺮ ﻣﺤﺒﺖ ﺩﺭﻭﻏﻲ ﺧﻮﺩ ﺩﺭ ﺍﺳﻼﻡ ﻭﺍﺭﺩ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺷﻌﺎﺋﺮﻱ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﻣﺬﻫﺐ ﺍﻫﻞ ﺑﻴﺖ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻛﻪ ﺭﻭﺡ ﺍﻫﻞ ﺑﻴﺖ ﺍﺯ ﺁﻧﻬﺎ ﺑﻴﺰﺍﺭ ﺍﺳﺖ ﻭ‬
‫ﻋﻘﺎﻳﺪﻱ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﺸﺮ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﻭ ﻋﻘﻞ ﺍﺳﺖ‪ .‬ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﻳﺪ ﺑﻨﺎﻡ‬
‫ﻋﻠﻲ ﻭ ﺳﺎﻳﺮ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ ﺧﺮﺍﺏ ﻛﻨﺪ ﻭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﻧﻔﺎﻕ ﺍﻧﺪﺍﺯﺩ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ‬
‫ﺑﻪ ﺍﻫﻞ ﺳﻨّﺖ ﺑﺪ ﻣﻲﮔﻮﻳﻨﺪ ﺑﻪ ﺑﻬﺎﻧﺔ ﺍﻳﻨﻜﻪ ﺁﻧﺎﻥ ﺩﺷﻤﻦ ﻋﻠﻲ ﻭ ﻣﺎ ﺩﻭﺳﺖ ﻋﻠﻲ ﻫﺴﺘﻴﻢ‪ .‬ﻭ‬
‫ﺍﻳﻦ ﺧﻄﺎ ﻭ ﮔﻨﺎﻩ ﺑﺰﺭﮔﻲ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺍﻭﻻً ﺍﻫﻞ ﺳﻨّﺖ ﺩﺷﻤﻦ ﺍﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﺗﻤﺎﻡ ﻓﻀﺎﺋﻞ ﻭﺍﻗﻌﻲ ﺣﻀﺮﺕ ﻋﻠﻲ ﻭ ﺳﺎﻳﺮ ﺍﻓﺮﺍﺩ ﺍﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺭﺍ ﻗﺒﻮﻝ‬
‫ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﻛﺘﺐ ﺍﻳﺸﺎﻥ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻧﺎﻡ ﻋﻠﻲ ﻭﺣﺴﻦ ﻭ ﺣﺴﻴﻦ ﻭ ﺟﻌﻔﺮ ﻭ‬
‫ﻋﺒﺎﺱ ﺩﺭ ﻣﻴﺎﻥ ﺍﻭﻻﺩ ﺍﻫﻞ ﺳﻨّﺖ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺑﺮ ﻣﺤﺒﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﻪ‬
‫ﺻﺎﺣﺒﺎﻥ ﺍﻳﻦ ﺍﺳﻤﺎء‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺍﻋﻤﺎﻝ ﺿﺪ‪ ‬ﻗﺮﺁﻥ ﻫﻤﻴﻦ ﺯﻳﺎﺭﺕ ﻗﺒﻮﺭ ﺍﻣﺎﻣﺎﻥ ﺍﻫﻞ ﺑﻴﺖ ﻭ‬
‫ﺳﺎﺧﺘﻦ ﺯﻳﺎﺭﺗﻨﺎﻣﻪﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺟﻤﻼﺕ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﺿﺪ‪ ‬ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻣﺜﻼً ﺩﺭ‬
‫ﺯﻳﺎﺭﺕ ﺁﻥ ﺍﻣﺎﻣﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻛﻪ‪ " :‬أﺷﻬﺪ أﻧﮏ ﺗﺴﻤﻊ ﮐﻼﻣﯽ و ﺗﺮد ﺟﻮاﺑﯽ و ﺗﺮی ﻣﻘﺎﻣﯽ"‪،‬‬
‫ﻳﻌﻨﻲ ﻣﻦ ﺷﻬﺎﺩﺕ ﻣﻲﺩﻫﻢ ﺍﻱ ﺑﺰﺭﮔﻮﺍﺭ ﻛﻪ ﺗﻮ ﻛﻼﻡ ﻣﺮﺍ ﻣﻲﺷﻨﻮﻱ ﻭ ﺟﻮﺍﺏ ﻣﺮﺍ ﺭﺩ‪‬‬
‫ﻣﻲﻛﻨﻲ ﻭ ﻣﻲﺩﻫﻲ ﻭ ﺗﻮ ﻣﺤﻞ ﺍﻳﺴﺘﺎﺩﻥ ﻣﺮﺍ ﻣﻲﺑﻴﻨﻲ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﺪ ﺍﻧﺒﻴﺎء ﭘﺲ‬
‫ﺍﺯ ﺭﻓﺘﻦ ﺍﺯ ﺩﻧﻴﺎ‪ ،‬ﺍﺯ ﺩﻧﻴﺎ ﺑﻲﺍﻃّﻼﻋﻨﺪ ﻣﺎﻧﻨﺪ ﺁﻳﻪ ‪ 259‬ﺑﻘﺮﻩ ﻭ ﺁﻳﻪ ‪ 109‬ﻭ ‪ 117‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﻭ‬
‫ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﺪ ﻫﺮ ﻛﺲ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﻭ ﻭﻓﺎﺕ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺑﺨﻮﺍﻧﺪ‬
‫ﺁﻥ ﻛﺴﺎﻥ ﻧﻤﻲﺷﻨﻮﻧﺪ ﻭ ﺟﻮﺍﺏ ﻧﻤﻲﺩﻫﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ‪ 13‬ﻭ ‪ 14‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫‪           ‬‬

‫‪   ‬‬

‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺍﺣﻘﺎﻑ ﺁﻳﻪ ‪ 5‬ﻭ ‪ 6‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫‪165‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫‪              ‬‬

‫‪       *    ‬‬

‫‪  ‬‬

‫»ﻛﻴﺴﺖ ﮔﻤﺮﺍﻩﺗﺮ ﺍﺯ ﺁﻧﻜﻪ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﻛﺴﻲ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ ﻛﻪ ﺟﻮﺍﺏ ﺍﻭ ﺭﺍ‬
‫ﺗﺎ ﻗﻴﺎﻣﺖ ﻧﻤﻲﺩﻫﺪ ﻭ ﺁﻧﺎﻥ ﺍﺯ ﺩﻋﺎﻱ ﺍﻳﺸﺎﻥ ﻏﺎﻓﻠﻨﺪ ﻭ ﭼﻮﻥ ﻣﺮﺩﻡ ﻣﺤﺸﻮﺭ ﺷﻮﻧﺪ ﺁﻧﺎﻥ‬
‫ﺭﺍ ﻛﻪ ﻣﻲﺧﻮﺍﻧﻨﺪ ﺩﺷﻤﻦ ﺍﻳﺸﺎﻥ ﺑﺎﺷﻨﺪ«‪.‬‬
‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺁﻳﺎﺕ ﻟﺒﺚ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻧﺒﻴﺎء ﻭﺍﻭﻟﻴﺎء ﭘﺲ ﺍﺯ ﻣﺮگ ﺍﺯ ﺩﻧﻴﺎ‬
‫ﺑﻲﺧﺒﺮﻧﺪ‪ .‬ﻭ ﺧﺪﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﺩﺭ ﺳﻮﺭﻩ ﻓﺎﻃﺮ ﺁﻳﻪ ‪ 22‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫»ﺍﻱ ﻣﺤﻤﺪ ﺗﻮ ﺑﻪ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﻗﺒﺮﻧﺪ ﻧﻤﻲﺗﻮﺍﻧﻲ ﺑﺸﻨﻮﺍﻧﻲ«‪.‬‬
‫ﺍﺻﻼً ﺧﻮﺍﻧﺪﻥ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﻭ ﺧﻮﺍﻧﺪﻥ ﻏﻴﺮ ﺧﺪﺍ ﺩﺭ ﺣﻮﺍﺋﺞ ﻭ ﺍﺩﻋﻴﻪ ﻛﻪ‬
‫ﻋﺒﺎﺩﺗﺴﺖ‪ ،‬ﻛﻔﺮ ﻭ ﺷﺮﻙ ﻣﺤﺴﻮﺏ ﻣﻲﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﻩ ﺟﻦ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ِ‬
‫)ﺟﻦ‪(۱۸ :‬‬ ‫‪... ‬ﻓَ َﻼ ﺗَ ْﺪﻋُﻮا َﻣ َﻊ اﻟﻠﱠﻪ أ َ‬
‫َﺣﺪاً‪‬‬
‫»ﺑﺎ ﺧﺪﺍ ﺍﺣﺪﻱ ﺭﺍ ﻣﺨﻮﺍﻧﻴﺪ«‪.‬‬
‫ﻭ ﺻﺪﻫﺎ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺒﺎﻳﺪ ﺩﺭ ﻋﺒﺎﺩﺍﺕ ﻣﻮﺟﻮﺩﻱ ﺭﺍ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ‬
‫ﺧﻮﺍﻧﺪ‪.‬‬
‫ﻭ ﺍﺯ ﺟﻤﻠﻪ ﭼﻴﺰﻫﺎﺋﻲ ﻛﻪ ﺑﻨﺎﻡ ﺳﺎﺩﺍﺕ ﺍﻫﻞ ﺑﻴﺖ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻌﻤﻮﻝ ﺷﺪﻩ ﻭ ﺿﺪ‪ ‬ﻗﺮﺁﻥ‬
‫ﺍﺳﺖ ﺳﺎﺧﺘﻦ ﻗﺒﻮﺭ ﺳﻴﻤﻴﻦ ﻭ ﺯﺭﻳ‪‬ﻦ ﻭ ﻧﺬﺭ ﻭ ﻧﻴﺎﺯ ﻭﻭﻗﻒ ﺑﺮ ﺁﻥ ﻗﺒﻮﺭ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﺳﺎﻟﻪ‬
‫ﻣﺨﺎﺭﺝ ﻭ ﭘﻮﻟﻬﺎﻱ ﺯﻳﺎﺩﻱ ﺍﺯ ﺍﻳﻦ ﻣﻠّﺖ ﻓﻘﻴﺮ ﺻﺮﻑ ﺁﻧﻬﺎ ﻣﻲﺷﻮﺩ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺁﻳﺎﺕ ﺯﻳﺎﺩﻱ ﺍﺯ‬
‫ﺍﻳﻦ ﻋﻤﻞ ﻧﻬﻲ ﻛﺮﺩﻩ‪ ،‬ﺍﺯ ﺁﻧﺠﻤﻠﻪ ﺩﺭ ﺳﻮﺭﻩ ﻧﺤﻞ ﺁﻳﻪ ‪ 56‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪            ‬‬

‫‪ ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪166‬‬

‫ﺑﺮﺍﻱ ﭼﻴﺰﻫﺎﻱ ﻛﻪ ﻧﻤﻲﺩﺍﻧﻨﺪ )ﻫﻤﭽﻮﻥ ﮔﻨﺒﺪﻫﺎ ﻭ ﺑﺎﺭﮔﺎﻫﻬﺎ(‪ ،‬ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻧﭽﻪ ﺭﺍ‬

‫ﺭﻭﺯﻳﺸﺎﻥ ﺳﺎﺧﺘﻪﺍﻳﻢ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻨﺪ ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﺯ ﺍﻓﺘﺮﺍﻫﺎﺋﻲ ﻛﻪ ﺑﺴﺘﻪﺍﻧﺪ ﺍﻟﺒﺘﻪ ﻣﺴﺌﻮﻝ‬
‫ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ‪.‬‬
‫ﺑﺎﻳﺪ ﺑﻪ ﻣﺮﺩﻡ ﻋﻮﺍﻡ ﻓﻬﻤﺎﻧﻴﺪ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﺍﺣﺘﻴﺎﺟﻲ ﺑﻪ ﻧﺬﺭ ﻭ ﻧﻴﺎﺯ ﻭ ﻭﻗﻒ ﺷﻤﺎ‬
‫ﻧﺪﺍﺭﺩ ﻭ ﭘﻮﻟﻬﺎﺋﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺿﺮﻳﺢ ﺭﻳﺨﺘﻪ ﻣﻲﺷﻮﺩ ﻭ ﻳﺎ ﻋ‪‬ﻠًﻢ ﻭ ﻛﺘﻞ ﻭ ﺯﻧﺠﻴﺮ ﺧﺮﻳﺪﺍﺭﻱ‬
‫ﻣﻲﺷﻮﺩ ﺗﻤﺎﻣﺎً ﺍﺳﺮﺍﻑ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﻣﺤﺘﺎﺟﺎﻥ ﻭ ﻓﻘﺮﺍء ﺩﺍﺩ‪ .‬ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﻛﺴﻲ‬
‫ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺣﺎﻝ ﺑﻨﺪﮔﺎﻥ ﺧﺒﺮﻧﺪﺍﺭﺩ‪ ،‬ﺍﻭﻟﻴﺎء ﻭ ﺍﻧﺒﻴﺎء ﺍﮔﺮ ﺍﺯ ﺣﺎﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ‬
‫ﺍﻓﻌﺎﻝ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺧﺒﺮﺩﺍﺭ ﺷﻮﻧﺪ ﺩﺭ ﻋﺎﻟﻢ ﺑﺮﺯﺥ ﻣﺤﺰﻭﻥ ﻭ ﻏﻤﮕﻴﻦ ﻣﻲﺷﻮﻧﺪ ﻭ ﻫﻤﻮﺍﺭﻩ‬
‫ف‬
‫ﺑﺎﻳﺪ ﺍﺯ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘﺎﺭ ﺑﺪ ﻣﺮﺩﻡ ﻏﺼ‪‬ﻪ ﺑﺨﻮﺭﻧﺪ ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻓَﻼَ َﺧ ْﻮ ٌ‬
‫َﻋﻠَْﻴ ِﻬ ْﻢ َوﻻَ ُﻫ ْﻢ ﻳَ ْﺤ َﺰﻧُﻮ َن ﻳﻌﻨﻲ‪ :‬ﺍﻭﻟﻴﺎء ﻭ ﺍﻧﺒﻴﺎء ﺍﺯ ﺩﻧﻴﺎ ﺑﻪ ﺟﺎﺋﻲ ﺭﻓﺘﻪﺍﻧﺪ ﻛﻪ ﻧﻪ ﺗﺮﺳﻲ ﻭ ﻧﻪ‬
‫ﻏﺼ‪‬ﻪﺍﻱ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻭ ﺍﺯﺟﻤﻠﻪ ﺑﺪﻋﺘﻬﺎ ﻛﻪ ﺯﻳﺮ ﻧﺎﻡ ﺍﻭﻟﻴﺎء ﻭ ﺍﺋﻤﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻨﺘﺸﺮ ﺳﺎﺧﺘﻪﺍﻧﺪ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﻫﺮ ﻛﺲ ﮔﻨﺎﻫﻲ ﻭ ﺧﻼﻓﻲ ﻭ ﺟﻨﺎﻳﺘﻲ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﻣﺘﻮﺳ‪‬ﻞ ﺑﻪ ﺁﻧﺎﻥ ﺷﻮﺩ ﻛﻪ ﺁﻧﺎﻥ‬
‫ﻭﺍﺳﻄﻪ ﻭ ﻳﺎ ﺷﻔﻴﻊ ﺷﺪﻩ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻗﺎﻧﻮﻥ ﻛﻴﻔﺮﻱ ﻛﻪ ﺧﺪﺍ ﻣﻘﺮّﺭ ﻛﺮﺩﻩ ﻣﻲﺭﻫﺎﻧﻨﺪ ﻭ ﻭﺍﺭﺩ‬
‫ﺑﻬﺸﺖ ﻣﻲﺳﺎﺯﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺯﻳﺎﺭﺍﺕ ﺧﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﺩﺭ‬
‫ﺯﻳﺎﺭﺕ ﺍﻣﺎﻡ ﺑﻪ ﺍﻭ ﻣﻲﮔﻮﻳﻨﺪ‪" :‬ﻣﺴﺘﻨﻘﺬ اﻟﺸﻴﻌﺔ اﳌﺨﻠﺼﲔ ﻣﻦ ﻋﻈﻴﻢ اﻷوزار"‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺍﻣﺎﻡ‬
‫ﻧﺠﺎﺕﺩﻫﻨﺪﺓ ﺷﻴﻌﻴﺎﻥ ﺧﺎﻟﺺ ﺍﺳﺖ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺑﺰﺭگ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﻩ ﺯﻣﺮ ﺁﻳﻪ‬
‫‪ 19‬ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      ‬‬

‫»ﺁﻳﺎ ﺗﻮ ﻣﻲﺗﻮﺍﻧﻲ ﻧﺠﺎﺕ ﺩﻫﻲ ﺁﻧﻜﻪ ﺭﺍ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ«‪.‬‬
‫ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ ﺍﺳﺘﻔﻬﺎﻡ ﺍﻧﻜﺎﺭ ﺍﺳﺖ ﻳﻌﻨﻲ ﺗﻮ ﻧﻤﻲﺗﻮﺍﻧﻲ‪ .‬ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﭼﮕﻮﻧﻪ ﺷﻴﻌﺔ‬
‫ﻣﺨﻠﺺ ﻣﺮﺗﻜﺐ ﮔﻨﺎﻫﺎﻥ ﻣﻲﺷﻮﺩ ﻭ ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﻣﺮﺗﻜﺐ ﮔﻨﺎﻫﺎﻥ ﺑﺰﺭگ ﻣﻲﺷﻮﺩ ﺷﻴﻌﺔ‬
‫ﻣﺨﻠﺺ ﺍﺳﺖ ﭘﺲ ﺗﻤﺎﻡ ﺟﻨﺎﻳﺘﻜﺎﺭﺍﻥ ﺑﺰﺭگ ﺍﻭﻟﻴﻦ ﺷﻴﻌﻪ ﻋﻠﻲ ﻫﺴﺘﻨﺪ! ﺍﺻﻼً ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﺎ‬
‫ﻋﺪﺍﻟﺖ ﻭ ﻓﺮﻣﻮﺩﻩﻫﺎﻱ ﺧﻮﺩ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺩﺭ ﻗﻴﺎﻣﺖ ﺭﻓﺘﺎﺭﻣﻲﻛﻨﺪ ﻭ ﻛﺴﻲ ﻣﻤﻜﻦ‬
 ‫‪167‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻧﻴﺴﺖ ﺑﻪ ﺍﻭ ﺑﮕﻮﻳﺪ ﻛﻪ ﻋﺪﺍﻟﺖ ﻣﻜﻦ‪ ،‬ﻭ ﺑﻪ ﻓﺮﻣﻮﺩﻩﻫﺎﻱ ﺧﻮﺩ ﻋﻤﻞ ﻣﻨﻤﺎ ﻭ ﺍﺯ ﻗﻮﻝ ﺧﻮﺩ‬
‫ﺻﺮﻓﻨﻈﺮ ﻭ ﺧﻼﻑ ﻭﻋﺪﻩ ﻛﺮﺩﻩ ﻭ ﻓﻼﻧﻲ ﺭﺍ ﺑﺮﺍﻱ ﺧﺎﻃﺮ ﻣﻦ ﻋﺬﺍﺏ ﻣﻜﻦ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺍﻧﺒﻴﺎء‬
‫ﻭﺍﻭﻟﻴﺎء ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﻭ ﻃﺒﻖ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻲ ﺍﺯ ﺩﻧﻴﺎ ﺑﻲﺧﺒﺮﻧﺪ ﻭ ﺍﺯ ﺣﺎﻝ ﺑﻨﺪﮔﺎﻥ ﺧﺒﺮﻱ ﻧﺪﺍﺭﻧﺪ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ ﭼﻪ ﻛﺴﺎﻧﻲ ﭼﻪ ﻛﺮﺩﻩ ﻭ ﭼﻪ ﻋﻘﺎﻳﺪﻱ ﺩﺍﺭﻧﺪ ﻭ ﻣﻘﺼﺮﻳﻦ ﻭ ﻳﺎ ﻏﻴﺮ ﻣﻘﺼﺮﻳﻦ ﺭﺍ‬
‫ﻧﻤﻲﺷﻨﺎﺳﻨﺪ ﻭ ﺍﺯ ﺍﻋﻤﺎﻝ ﻭ ﮔﻨﺎﻩ ﺩﻳﮕﺮﺍﻥ ﺣﻖّ ﺗﺠﺴﺲ ﻧﺪﺍﺭﻧﺪ ﻭ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬إِﻧﱠﺎ ﻧَـ ْﻌﻠَ ُﻢ َﻣﺎ‬
‫ﻚ ﻟَﻴـ ْﻌﻠَﻢ ﻣﺎ ﺗُ ِﻜ ﱡﻦ ﺻ ُﺪورُﻫﻢ – إِﻧﱠﻪُ َﻋﻠِﻴﻢ ﺑِ َﺬ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺼ ُﺪوِر –‬ ‫ات اﻟ ﱡ‬ ‫ٌ‬ ‫ُ ُ ْ‬ ‫ﻳُﺴ ﱡﺮو َن َوَﻣﺎ ﻳُـ ْﻌﻠﻨُﻮ َن ‪َ -‬وإِ ﱠن َرﺑﱠ َ َ ُ َ‬
‫ﻮب ِﻋﺒ ِ‬
‫ﺎدﻩِ َﺧﺒِﻴﺮاً ﺑ ِ‬
‫ﺼﻴﺮاً ﻳﻌﻨﻲ‪ :‬ﻭﻛﺎﻓﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﮔﻨﺎﻫﺎﻥ ﺑﻨﺪﮔﺎﻧﺶ‬ ‫َ َ‬ ‫ﻚ ﺑِ ُﺬﻧُ ِ َ‬
‫َﻛ َﻔﻰ ﺑَِﺮﺑﱢ َ‬
‫ﺧﺒﻴﺮ ﻭ ﺑﻴﻨﺎ ﺑﺎﺷﺪ‪ .‬ﺍﺻﻼً ﭘﻴﻐﻤﺒﺮﻱ ﻛﻪ ﺍﻓﺮﺍﺩ ﺍﻣﺖ ﺧﻮﺩ ﺭﺍ ﻧﺪﻳﺪﻩ ﻭ ﻧﻤﻲﺩﺍﻧﺪ ﭼﻪ ﻛﺎﺭﻩﺍﻧﺪ‬
‫ﭼﮕﻮﻧﻪ ﻭﺍﺳﻄﻪ ﻭ ﺷﻔﻴﻊ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻣﺤﻜﻤﺔ ﺍﻟﻬﻲ ﭼﻪ ﺑﮕﻮﻳﺪ؟!‬
‫ﺑﻬﺮﺣﺎﻝ ﻋﺪﻩﺍﻱ ﺑﻨﺎﻡ ﺍﺋﻤﻪ ﻭ ﺩﻭﺳﺘﻲ ﺍﺋﻤﻪ‪ ،‬ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﻋﻮﺽ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﻟﻬﻲ‬
‫ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻭ ﻫﺰﺍﺭﺍﻥ ﺑﺪﻋﺖ ﻭ ﺑﺎﻃﻞ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺍﺧﺒﺎﺭ ﺭﺍ ﻭ ﺍﮔﺮ ﭼﻪ‬
‫ﺧﺒﺮ ﻭﺍﺣﺪ ﺑﺎﺷﺪ ﺑﺮ ﻗﺮﺁﻥ ﻣﺘﻮﺍﺗﺮ ﺗﺮﺟﻴﺢ ﻣﻲﺩﻫﻨﺪ ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﻇﻨّﻲ ﺍﻟﺪ‪‬ﻻﻟﻪ ﻭ ﺧﺒﺮ‬
‫ﻗﻄﻌ‪‬ﻲ ﺍﻟﺪﻻﻟﻪ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺪﻳﻦ ﻭﺍﺳﻄﻪ ﺍﻣﺖ ﺭﺍ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻛﻪ ﻫﺪی ﻟﻠﻨﺎس ﺍﺳﺖ ﺩﻭﺭ‬
‫ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺁﻧﻘﺪﺭﻱ ﻛﻪ ﺑﻪ ﺍﺧﺒﺎﺭ ﺟﻌﻞ ﺷﺪﻩ ﻋﻼﻗﻪ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻋﻼﻗﻪ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭ‬
‫ﺍﺻﻼً ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮ ﻭ ﺑﻲﺍﻋﺘﻨﺎء ﻭ ﻓﻘﻂ ﺑﻨﺎﻡ ﻋﺘﺮﺕ ﻫﺮ ﭼﻪ ﺧﻮﺍﺳﺘﻪ ﮔﻔﺘﻪ ﻭ ﻋﻤﻞ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻣﺆﺍﺧﺬﻩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﺳﻼﻡ ﻳﻚ ﺩﻳﻦ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﺎﻥ ﺑﻨﺎﻡ ﺍﺋﻤﻪ‪ ،‬ﺻﺪ ﻣﺬﻫﺐ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﺑﻨﺎﻡ ﺟﻌﻔﺮﻱ ﻭ ﺯﻳﺪﻱ ﻭ ﺻﻮﻓﻲ ﻭ ﺷﻴﺨﻲ ﻭ ﺍﺳﻤﺎﻋﻴﻠﻲ ﻭ ﻏﻼﻩ ﻭ ﻭ ﻭ ﻭ‪.‬‬

‫‪ -25‬ﺟﻬﺎﺕ ﺇﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻭ ﻛﻴﻔﻴ‪‬ﺖ ﺁﻥ‬

‫ﻳﻜﻲ ﺍﺯ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺻﺪﻕ ﻣﺪ‪‬ﻋﻲ ﻧﺒﻮ‪‬ﺕ ﺁﻭﺭﺩﻥ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻫﺮ ﻛﺲ ﻣﻌﺠﺰﻩ ﺭﺍ ﺩﻳﺪ‪،‬‬
‫ﺑﺎﻳﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﻭ ﺍﮔﺮ ﻧﺪﻳﺪﻩ‪ ،‬ﻭﻟﻲ ﺑﺘﻮﺍﺗﺮ ﺍﺧﺒﺎﺭ ﺑﺮﺍﻱ ﺍﻭ ﺛﺎﺑﺖ ﺷﻮﺩ ﺑﺎﺯ ﺑﺎﻳﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ‪.‬‬
‫ﻣﻌﺠﺰﺍﺕ ﺍﻧﺒﻴﺎء ﺯﻣﺎﻥ ﺳﺎﺑﻖ ﺭﺍ ﻧﻪ ﻛﺴﻲ ﻣﻲﺑﻴﻨﺪ ﻭ ﻧﻪ ﺑﺘﻮﺍﺗﺮ ﻣﻲﺗﻮﺍﻥ ﺛﺎﺑﺖ ﻧﻤﻮﺩ ﻓﻘﻂ‬
‫ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺍﺳﺖ ﻛﻪ ﻣﻌﺠﺰﻩ ﺍﻭ ﻳﻌﻨﻲ ﻗﺮﺁﻥ ﻫﻢ ﻣﺘﻮﺍﺗﺮ ﺍﺳﺖ ﻭ ﻫﻢ ﻣﺤﺴﻮﺱ ﻭ ﻣﺸﺎﻫﺪﻩ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺣﺎﺿﺮ ﻭ ﺑﺮﺍﻱ ﻫﻤﻪ ﻛﺲ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻣﻌﺠﺰﺍﺕ ﺳﺎﻳﺮ ﺍﻧﺒﻴﺎء ﻧﺎﻗﻼﻧﻲ‬
‫ﺟﺰ ﺧﺒﺮ ﻭﺍﺣﺪ ﻣﺠﻬﻮﻝ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻛﺴﻲ ﺑﺘﻮﺳ‪‬ﻂ ﻗﺮﺁﻥ ﻣﻌﺠﺰﺍﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺛﺎﺑﺖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪168‬‬

‫ﻛﻨﺪ‪ .‬ﭘﺲ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﻣﻌﺠﺰﺓ ﻳﻜﻲ ﺍﺯ ﺍﻧﺒﻴﺎء‪ ‬ﺭﺍ ﺛﺎﺑﺖ ﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﻭﻝ ﺑﻪ ﻗﺮﺁﻥ‬
‫ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ‪.‬‬
‫ﺑﻬﺮ ﺣﺎﻝ ﻗﺮﺁﻥ ﻣﻌﺠﺰﻩ ﻭﺳﻨﺪ ﻧﺒﻮ‪‬ﺗﺴﺖ ﻭ ﺑﺎﻳﺪ ﺑﺮﺭﺳﻲ ﻛﺮﺩ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﻣﻲﮔﻮﺋﻴﻢ ﻣﻌﺠﺰﻩ ﺁﻥ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺑﺸﺮ ﺭﺍ ﻋﺎﺟﺰ ﻛﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﻋﻠﻤﺎﻱ ﺑﺸﺮﻱ ﻧﺘﻮﺍﻧﻨﺪ‬
‫ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ ﺻﺮﻳﺤﺎً ﺍﻋﻼﻡ ﺷﺪﻩ ﻛﻪ ﺍﮔﺮ ﺗﻤﺎﻡ ﺟﻦّ ﻭ ﺍﻧﺲ ﺟﻤﻊ‬
‫ﺷﻮﻧﺪ‪ ،‬ﻭ ﺑﻪ ﻳﺎﺭﻱ ﻳﻜﺪﮔﺮ ﺑﺮﺧﻴﺰﻧﺪ ﺑﻤﺎﻧﻨﺪ ﻗﺮﺁﻥ ﻧﻴﺎﻭﺭﻧﺪ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﺑﻨﻲ ﺍﺳﺮﺍﺋﻴﻞ ﺁﻳﻪ ‪88‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ْﺠ ﱡﻦ َﻋﻠَﻰ أَن ﻳﺄْﺗُﻮاْ ﺑِ ِﻤﺜْ ِﻞ َﻫـ َﺬا اﻟْ ُﻘﺮ ِ‬
‫ﺖ ا ِﻹﻧﺲ واﻟ ِ‬ ‫اﺟﺘَﻤﻌ ِ‬ ‫ِ‬
‫آن ﻻَ ﻳَﺄْﺗُﻮ َن‬ ‫ْ‬ ‫َ‬ ‫ُ َ‬ ‫‪ ‬ﻗُﻞ ﻟﱠﺌ ِﻦ ْ َ َ‬
‫ﺾ ﻇَ ِﻬﻴﺮاً ‪‬‬‫ﻀ ُﻬ ْﻢ ﻟِﺒَـ ْﻌ ٍ‬
‫ﺑِ ِﻤﺜْﻠِ ِﻪ َوﻟَ ْﻮ َﻛﺎ َن ﺑَـ ْﻌ ُ‬
‫»ﺑﮕﻮ ﺍﮔﺮ ﺟﻦّ ﻭﺍﻧﺲ ﺍﺟﺘﻤﺎﻉ ﻛﻨﻨﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﻤﺎﻧﻨﺪ ﺍﻳﻦ ﻗﺮﺁﻥ ﺑﻴﺎﻭﺭﻧﺪ ﺑﻤﺎﻧﻨﺪ ﺁﻥ‬
‫ﻧﻴﺎﻭﺭﻧﺪ ﻭ ﺍﮔﺮ ﭼﻪ ﺑﻌﻀﻲ ﭘﺸﺘﻴﺒﺎﻥ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺑﺎﺷﻨﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪ 23‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪             ‬‬

‫‪            ‬‬

‫‪ ...  ‬‬

‫»ﻭ ﺍﮔﺮ ﺍﺯ ﺁﻧﭽﻪ ﻣﺎ ﺑﺮ ﺑﻨﺪﺓ ﺧﻮﺩ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩﺍﻳﻢ ﺩﺭ ﺷﻜّﻴﺪ‪ ،‬ﻳﻚ ﺳﻮﺭﻩ ﺑﻤﺎﻧﻨﺪ ﺁﻥ‬
‫ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﮔﻮﺍﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻧﻴﺪ ﺗﺎ ﮔﻮﺍﻫﻲ ﺩﻫﻨﺪ ﺍﮔﺮ ﺭﺍﺳﺖ‬
‫ﻣﻲﮔﻮﺋﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻧﻴﺎﻭﺭﺩﻳﺪ ﻭ ﻧﺨﻮﺍﻫﻴﺪ ﺁﻭﺭﺩ ﭘﺲ ﺍﺯ ﺁﺗﺶ ﺩﻭﺯﺥ ﺑﺘﺮﺳﻴﺪ«‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﻴﭽﻜﺲ ﺳﺨﻨﻲ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﻴﺎﻭﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ‪ 34‬ﺳﻮﺭﻩ ﻃﻮﺭ‬
‫ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪    ‬‬

‫ﻗﺮﺁﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻣﻜﺮّﺭ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻭ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡص ﺑﺎ ﻛﻤﺎﻝ ﺟﺮﺃﺕ ﻭ ﻛﻤﺎﻝ‬
‫ﺍﻃﻤﻴﻨﺎﻥ ﺍﺑﻼﻍ ﻧﻤﻮﺩﻩ ﺗﺎ ﻫﺮ ﺩﻭﺭﻩ ﻭ ﺯﻣﺎﻧﻲ ﺍﻫﻞ ﺁﻥ ﺑﺸﻨﻮﻧﺪ ﻭ ﻋﺠﺰ ﺑﺸﺮ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﺮﺁﻥ‬
 ‫‪169‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻣﺸﺎﻫﺪﻩ ﻛﻨﻨﺪ ﻭ ﺑﺪﺍﻧﻨﺪ ﺩﺭ ﻣﺤﻴﻂ ﻋﺮﺑﺴﺘﺎﻥ ﻛﻪ ﻛﺎﻧﻮﻥ ﻓﺼﺎﺣﺖ ﺑﻮﺩ ﻳﺎﺭﺍﻱ ﻣﻌﺎﺭﺿﺔ ﺑﺎ ﻗﺮﺁﻥ‬
‫ﻭ ﺁﻭﺭﺩﻥ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺩﻳﮕﺮﺍﻥ‪.‬‬
‫ﺍﻣﺎ ﻛﻴﻔﻴﺖ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ‪ :‬ﭘﺲ ﻣﻲﮔﻮﺋﻴﻢ‪ :‬ﻟﺰﻭﻡ ﻣﻌﺠﺰﻩ ﺑﺮﺍﻱ ﺁﻧﺴﺖ ﻛﻪ ﻣﻘﺎﻡ ﺷﺎﻣﺦ‬
‫ﻧﺒ‪‬ﻮﺕ ﻭ ﺳﻔﺎﺭﺕ ﺍﻟﻬﻲ ﺩﺳﺘﺨﻮﺵ ﺍﻏﺮﺍﺽ ﻛﺴﺎﻥ ﻭ ﻣﻮﺭﺩ ﻃﻤﻊ ﺟﺎﻩﻃﻠﺒﺎﻥ ﻧﺒﺎﺷﺪ ﻭ ﺩﺯﺩﺍﻥ‬
‫ﺩﻳﻦ ﻭ ﺭﺍﻫﺰﻧﺎﻥ ﻧﺘﻮﺍﻧﻨﺪ ﺍﺩ‪‬ﻋﺎﻱ ﻧﺒ‪‬ﻮﺕ ﻛﻨﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﻓﺮﺳﺘﺎﺩﻩ ﺧﺪﺍ ﻣﻲﺑﺎﺷﺪ ﻻﺯﻡ‬
‫ﺍﺳﺖ ﺍﻣﺮﻱ ﺑﻴﺎﻭﺭﺩﻛﻪ ﺍﺯ ﻋﻬﺪﺓ ﺩﻳﮕﺮﺍﻥ ﺧﺎﺭﺝ ﻭ ﮔﻮﺍﻩ ﺭﺍﺳﺘﻲ ﺍﻭ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺍﻣﺮﻱ‬
‫ﻣﻌﺠﺰﻩ ﻧﺒﺎﺷﺪ ﻫﺮ ﻓﺮﺩﻱ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﺍﺩ‪‬ﻋﺎﻱ ﻧﺒ‪‬ﻮﺕ ﺑﺮﺧﻴﺰﺩ ﻭ ﻣﺎﻳﺔ ﺗﻔﺮﻗﻪ ﻭ‬
‫ﺍﺧﺘﻼﻑ ﺷﻮﺩ ﻭ ﺑﺠﺎﻱ ﻫﺪﺍﻳﺖ ﻭﺳﻌﺎﺩﺕ ﻣﻮﺟﺐ ﺿﻼﻟﺖ ﻭﺷﻘﺎﻭﺕ ﮔﺮﺩﺩ‪ .‬ﻟﺰﻭﻡ ﻣﻌﺠﺰﻩ‬
‫ﺍﻣﺮﻱ ﺍﺳﺖ ﻃﺒﻴﻌﻲ ﻭ ﻓﻄﺮﻱ ﻭ ﺑﺠﺰ ﻣﻌﺠﺰﻩ ﻣﺪﺭﻛﻲ ﺑﺮﺍﻱ ﺻﺤ‪‬ﺖ ﺩﻋﻮﺕ ﻧﺒ‪‬ﻮﺕ ﺩﺭ‬
‫ﭘﻴﺸﮕﺎﻩ ﻋﻘﻞ ﭼﻴﺰﻱ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻏﻴﺮ ﺍﻧﺒﻴﺎء ﻣﻌﺠﺰﻩ ﻻﺯﻡ ﻧﻴﺴﺖ‪.‬‬

‫ﻣﻌﺠﺰﻩ ﺑﺮ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‬

‫ﺍﻭﻝ – ﺍﻣﺮﻱ ﻛﻪ ﺑﺮ ﺧﻼﻑ ﻗﻮﺍﻧﻴﻦ ﻭ ﻣﻘﺮّﺭﺍﺕ ﻃﺒﻴﻌﺖ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﺠﺮﺍﻱ ﻃﺒﻴﻌﺖ ﺭﺍ‬
‫ﺗﻐﻴﻴﺮ ﺩﻫﺪ‪ ،‬ﻳﻌﻨﻲ ﺧﺪﺍﺋﻲ ﻛﻪ ﺧﺎﻟﻖ ﻭ ﻣﻮﺟﺪ ﻣﺠﺮﺍﻱ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺭﺷﺘﺔ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺭﺍ ﺍﺯ‬
‫ﻫﻢ ﺑﮕﺴﻠﺪ ﻭ ﺁﻧﺮﺍ ﮔﻮﺍﻩ ﺻﺤ‪‬ﺖ ﺍﺩ‪‬ﻋﺎﻱ ﻓﺮﺳﺘﺎﺩﺓ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﺁﺏ ﺭﺍ ﺑﺸﻜﺎﻓﺪ‬
‫ﻭ ﺁﺗﺶ ﺭﺍ ﺳﺮﺩ ﻛﻨﺪ‪.‬‬
‫ﺩﻭﻡ – ﺍﻣﺮﻱ ﻛﻪ ﺑﺮﺧﻼﻑ ﻃﺒﻴﻌﺖ ﻧﺒﺎﺷﺪ ﻭ ﻭﻗﻮﻉ ﺁﻥ ﻣﻌﻠﻮﻝ ﻳﻜﻲ ﺍﺯ ﻋﻮﺍﻣﻞ ﻃﺒﻴﻌﻲ‬
‫ﺑﺎﺷﺪ ﻭﻟﻲ ﺑﺸﺮ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻧﻜﺮﺩﻩ ﻭ ﺍﺯ ﻧﻈﺮ ﺑﺸﺮ ﻣﺴﺘﻮﺭ ﺑﺎﺷﺪ ﻭ ﺣﻘﻴﻘﺖ ﺁﻧﺮﺍ ﺩﺭﻙ ﻧﻜﻨﺪ‪،‬‬
‫ﻭﻟﻲ ﻣﻤﻜﻦ ﺑﺎﺷﺪ ﺭﻭﺯﻱ ﺑﺮﺳﺪ ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﭘﻴﺸﺮﻓﺖ ﻋﻠﻮﻡ ﺭﺍﺯ ﻛﺸﻒ ﮔﺮﺩﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﺍﻧﻈﺎﺭ‬
‫ﺍﻫﻞ ﺯﻣﺎﻥ ﺑﺮﺧﻼﻑ ﻃﺒﻴﻌﺖ ﺑﺸﻤﺎﺭ ﺁﻳﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻣﻌﺠﺰﺍﺗﻲ ﻛﻪ ﺑﺮﺍﻱ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﺟﺮﺍ‬
‫ﺷﺪﻩ ﺍﺯ ﻛﺪﺍﻡ ﻳﻚ ﺍﻳﻦ ﺍﻗﺴﺎﻡ ﻣﻲﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺟﺮﻳﺎﻥ ﻗﻮﺍﻧﻴﻦ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺑﻘﺪﺭﻱ ﻣﺮﻣﻮﺯ ﻭ‬
‫ﭘﻴﭽﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﺭﺍﻫﻲ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺨﺎﻟﻒ ﻭ ﻳﺎ ﻣﻮﺍﻓﻖ ﻃﺒﻴﻌﺖ ﻛﺪﺍﻡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺩﺳﺖ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫ﺳﻮﻡ – ﺍﺯ ﺍﻗﺴﺎﻡ ﺍﻋﺠﺎﺯ ﺭﺳﻴﺪﻥ ﺑﺴﺮ ﺣﺪ‪ ‬ﻛﻤﺎﻝ ﺩﺭ ﻋﻠﻤﻲ ﺍﺳﺖ ﻛﻪ ﺑﺸﺮ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﻣﺮﺍﺗﺐ ﺁﻧﺮﺍ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺮﺳﺪ‪ ،‬ﻭﻟﻲ ﺑﻪ ﺁﺧﺮﻳﻦ ﺩﺭﺟﺎﺕ ﺁﻥ ﻧﺮﺳﻴﺪﻩ ﻭ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺁﺧﺮﻳﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪170‬‬

‫ﺩﺭﺟﻪ ﺁﻧﺮﺍ ﺑﻪ ﺗﻮﺳ‪‬ﻂ ﺭﺳﻮﻝ ﺧﻮﺩ ﺍﻇﻬﺎﺭ ﻛﻨﺪ‪ ،‬ﺑﻄﻮﺭﻱ ﻛﻪ ﺧﺮﻕ ﻃﺒﻴﻌﺖ ﻧﺒﺎﺷﺪ ﻭ ﺟﺮﻳﺎﻥ‬
‫ﻋﺎﻟﻢ ﺍﺳﺒﺎﺏ ﺭﺍ ﻗﻄﻊ ﻧﻜﻨﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﻭ ﺍﻋﺠﺎﺯ ﺁﻥ ﺍﺯ ﻗﺴﻢ ﺳﻮﻡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺨﺎﻟﻒ ﻃﺒﻴﻌﺖ ﻭ ﺿﺪ‪ ‬ﻗﻮﺍﻧﻴﻦ ﺁﻥ‬
‫ﭼﻴﺰﻱ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺑﻪ ﺩﺭﺟﺔ ﻛﺎﻣﻞ‪ ،‬ﻗﻮﺍﻋﺪ ﻓﺼﺎﺣﺖ ﻭ ﺯﻳﺒﺎﺋﻲ ﻟﻔﻈﻲ ﻭ ﻟﻐﻮﻱ ﺑﺸﺮﻱ ﻭ‬
‫ﻣﻌﺎﺭﻑ ﺣﻘﻴﻘﻲ ﻓﻄﺮﻱ ﺩﺭ ﺁﻥ ﻣﺮﺍﻋﺎﺕ ﺷﺪﻩ‪ ،‬ﺑﻪ ﺩﺭﺟﻪﺍﻱ ﻛﻪ ﺍﺯ ﻋﻬﺪﺓ ﺑﺸﺮ ﺧﺎﺭﺝ ﺍﺳﺖ‪.‬‬
‫ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﻗﺴﺎﻡ ﻣﺬﻛﻮﺭ‪ ،‬ﻛﺎﺭ ﺧﺪﺍ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﺎﻳﺪ ﮔﻮﺍﻫﻲ ﺩﻫﺪ ﺑﻪ ﺻﺪﻕ ﺭﺳﻮﻝ‬
‫ﺧﻮﺩ‪ ،‬ﻭ ﮔﻮﺍﻫﻲ ﺧﺪﺍ ﻫﻤﺎﻥ ﺍﻳﺠﺎﺩ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﻛﺎﺭ ﻣﻌﺠﺰﻩ ﻛﺎﺭ ﭘﻴﻐﻤﺒﺮ ﻧﻴﺴﺖ ﻃﺒﻖ‬
‫ﻴﻢ&ﻭ ﺩﺭ ﻗﺼ‪‬ﻪ ﺣﻀﺮﺕ‬ ‫ِ ِ‬ ‫ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻛﻪ ﻓﺮﻣﻮﻩ‪* :‬ﻗُـﻠْﻨَﺎ ﻳﺎ ﻧَ ِ‬
‫ﺎر ُﻛﻮﻧﻲ ﺑَـ ْﺮداً َو َﺳ َﻼﻣﺎً َﻋﻠَﻰ إﺑْـ َﺮاﻫ َ‬
‫َ ُ‬
‫ﺴ ْﺤ ُﺮ إِ ﱠن اﻟﻠّﻪَ َﺳﻴُْﺒ ِﻄﻠُﻪُ& ﻭ ﺩﺭ ﻗﺼ‪‬ﻪ ﺣﻀﺮﺕ ﻧﻮﺡ‪‬‬ ‫ﻣﻮﺳﻲ‪ ‬ﻓﺮﻣﻮﺩﻩ‪َ * :‬ﻣﺎ ِﺟ ْﺌﺘُﻢ ﺑِ ِﻪ اﻟ ﱢ‬
‫ﻓﺮﻣﻮﺩﻩ‪» :‬إِﻧﱠ َﻤﺎ ﻳَﺄْﺗِﻴ ُﻜﻢ ﺑِ ِﻪ اﻟﻠّﻪُ« ﻭ ﺩﺭ ﻗﺼ‪‬ﻪ ﺣﻀﺮﺕ ﺻﺎﻟﺢ‪ ‬ﻓﺮﻣﻮﺩﻩ‪َ * :‬وآﺗَـ ْﻴـﻨَﺎ ﺛَ ُﻤ َ‬
‫ﻮد‬
‫ْﺤ ِﺪﻳ َﺪ&‬
‫ﺎل& ﻭ *أَﻟَﻨﱠﺎ ﻟَﻪُ اﻟ َ‬
‫اﻟﻨﱠﺎﻗَﺔَ& ﻭ ﺩﺭ ﻗﺼ‪‬ﻪ ﺣﻀﺮﺕ ﺩﺍﻭﺩ‪ ‬ﻓﺮﻣﻮﺩﻩ‪* :‬إِﻧﱠﺎ ﺳﺨﱠﺮﻧَﺎ اﻟ ِ‬
‫ْﺠﺒَ َ‬ ‫َ ْ‬
‫ﻴﻦ & ﻭ ﺭﺍﺟﻊ ﺑﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ * :‬ﻧَ ْﺤ ُﻦ ﻧَـ ﱠﺰﻟْﻨَﺎ اﻟ ﱢﺬ ْﻛ َﺮ& ﻭ ﻗﺮﺁﻥ ﻣﻌﺠﺰﻩ ﻭ ﻛﻼﻡ‬‫ِِ‬
‫ﻭ * ُﻛﻨﱠﺎ ﻓَﺎﻋﻠ َ‬
‫ﺧﺪﺍ ﺍﺳﺖ ﻧﻪ ﻛﻼﻡ ﺭﺳﻮﻝص‪ ،‬ﺍﻟﺒﺘﻪ ﺣﻘّﺘﻌﺎﻟﻲ ﺍﻳﺠﺎﺩ ﻣﻌﺠﺰﻩ ﻣﻲﻛﻨﺪ ﺍﻣﺎ ﺑﺎ ﺷﺮﺍﻳﻄﻲ ﻛﻪ ﻣﺎ‬
‫ﺩﺭ ﻛﺘﺎﺏ ﻋﻘﻞ ﻭ ﺩﻳﻦ ﺫﻛﺮ ﻧﻤﻮﺩﻩﺍﻳﻢ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬

‫‪ -26‬ﻣﻌﺠﺰﺓ ﻫﺮ ﭘﻴﻐﻤﺒﺮﻱ ﺑﺎﻳﺪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ ﺍﻭ ﺑﺎﺷﺪ‬

‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﻋﺼﺎ ﺭﺍ ﺍژﺩﻫﺎ ﻛﺮﺩ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺍﻳﻨﻜﻪ ﺳﺤﺮﺓ ﺯﻣﺎﻥ ﺍﻭ‬
‫ﻛﺎﺭﻫﺎﺋﻲ ﺷﺒﻴﻪ ﺑﻪ ﺁﻥ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﻣﻌﺠﺰﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﺷﻔﺎء ﻣﺮﺿﻲ ﻭ ﺃﺣﻴﺎء ﺃﻣﻮﺍﺕ‬
‫ﺑﻮﺩ‪ ،‬ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺍﻳﻨﻜﻪ ﺩﻛﺘﺮﻫﺎﻱ ﺯﻣﺎﻥ ﺍﻭ ﺩﺭ ﻓﻦّ ﻣﻌﺎﻟﺠﻪ ﺑﻪ ﺩﺭﺟﺔ ﻋﺎﻟﻲ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ‪،‬‬
‫ﻭﻟﻲ ﻣﺮﺿﻬﺎﻱ ﻣﺰﻣﻦ ﺭﺍ ﻣﻌﺎﻟﺠﻪ ﻧﻜﺮﺩﻧﺪ‪ .‬ﺧﺪﺍ ﺑﺮﺍﻱ ﺻﺪﻕ ﺍﺩ‪‬ﻋﺎﻱ ﺍﻭ ﭼﻨﻴﻦ ﺍﻣﺮﺍﺽ ﺳﺨﺖ‬
‫ﺭﺍ ﺑﻪ ﺩﻋﺎﻱ ﺍﻭ ﺷﻔﺎ ﻣﻲﺩﺍﺩ ﻭ ﺍﻛﻤﻪ ﻭ ﺍﺑﺮﺹ ﺭﺍ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﻮﺩ ﺧﻮﺏ ﻣﻲﻛﺮﺩ‪ .‬ﺯﻣﺎﻥ ﺣﻀﺮﺕ‬
‫ﻣﺤﻤﺪص ﻣﺮﺩﻡ ﺩﺭ ﻓﻦّ ﺧﻄﺎﺑﻪ ﻭ ﺳﺨﻦﭘﺮﻭﺭﻱ ﻭ ﺯﻳﺒﺎﮔﻮﺋﻲ ﺍﺳﺘﺎﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﺧﺪﺍ ﺑﺮﺍﻱ‬
‫ﺻﺪﻕ ﻧﺒ‪‬ﻮﺕ ﺍﻭ ﻛﺘﺎﺑﻲ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﻫﺮ ﻛﻼﻣﻲ ﺯﻳﺒﺎﺗﺮ ﻭ ﺷﻴﺮﻳﻦﺗﺮ ﻭ ﺩﻟﻨﺸﻴﻦﺗﺮ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺳﺨﻨﺮﺍﻧﺎﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻋﺎﺟﺰ ﺑﺎﺷﻨﺪ‪.‬‬
 ‫‪171‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﻣﺘﻴﺎﺯ ﻗﺮﺁﻥ ﺍﺯ ﺳﺎﻳﺮ ﻣﻌﺠﺰﺍﺕ‬

‫ﻗﺮﺁﻥ ﺍﺯ ﺟﻬﺎﺗﻲ ﺑﺎ ﺳﺎﻳﺮ ﻣﻌﺠﺰﺍﺕ ﻓﺮﻕ ﺩﺍﺭﺩ‪:‬‬
‫‪ -1‬ﺩﺭ ﻗﺮﺁﻥ ﻭ ﺗﺮﺗﻴﺐ ﺣﺮﻭﻑ ﻭ ﻛﻠﻤﺎﺕ ﺁﻥ ﺧﺮﻕ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﻲ ﻧﺸﺪﻩ ﻭﺍﻳﻦ ﺑﻬﺘﺮ ﺍﺯ‬
‫ﻣﻌﺠﺰﺍﺗﻲ ﺍﺳﺖ ﻛﻪ ﺧﺮﻕ ﻧﻮﺍﻣﻴﺲ ﻃﺒﻴﻌﺖ ﺩﺭ ﺁﻥ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺑﻬﻢ ﺯﺩﻥ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﻛﻪ‬
‫ﺁﺗﺶ ﺭﺍ ﮔﻠﺴﺘﺎﻥ ﻭ ﻳﺎ ﭼﻮﺏ ﺭﺍ ﺍژﺩﻫﺎ ﻛﺮﺩﻥ ﻣﻮﺟﺐ ﻏﻠّﻮ ﻣﺮﺩﻡ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﻟﻮﻫﻴﺖ ﺁﻭﺭﻧﺪﺓ‬
‫ﺁﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡص ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﻛﻪ ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﺳﺘﻨﺪ‬
‫ﺧﻮﺩﺩﺍﺭﻱ ﻣﻲﻛﺮﺩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻭ ﻧﻈﺮ ﺩﺭ ﺁﻥ ﺩﻋﻮﺕ ﻣﻲﻧﻤﻮﺩ‪ ،‬ﺗﺎ ﺑﺒﻴﻨﻨﺪ‬
‫ﻛﻼﻣﻲ ﻛﻪ ﺍﺯ ﺣﺮﻭﻑ ﻣﻌﻤﻮﻟﻲ ﻣﺮﻛّﺐ ﺷﺪﻩ ﭼﻨﺎﻥ ﻣﻌﺎﺭﻑ ﻭ ﻓﺼﺎﺣﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﻤﻪ ﺭﺍ‬
‫ﻣﺘﺤ‪‬ﻴﺮ ﺳﺎﺧﺘﻪ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺑﺮﺧﻼﻑ ﻃﺒﻴﻌﺖ ﻛﻼﻣﻲ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﺗﺎ ﺑﻨﮕﺮﻧﺪ ﻭ ﺩﺭﺑﺎﺭﻩ‬
‫ﻣﺤﻤﺪص ﻏﻠﻮ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺑﻪ ﺑﻨﺪﮔﻲ ﻫﻤﻮﺍﺭﻩ ﺍﻓﺘﺨﺎﺭ ﺩﺍﺷﺖ ﻧﻪ ﺑﻪ ﻛﺎﺭﻫﺎﻱ ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ‪.‬‬
‫‪ -2‬ﺍﻣﺘﻴﺎﺯ ﺩﻳﮕﺮ ﺁﻧﺴﺖ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﺍﺳﻼﻡ ﺑﻪ ﻭﺍﺳﻄﺔ ﺗﺄﻣﻞّ ﻭ ﺗﻔﻜّﺮ ﺩﺭ ﺁﻥ ﺁﺷﻨﺎ ﺑﻪ ﺗﺪ‪‬ﺭ‬
‫ﻭ ﺗﻔﻜّﺮ ﺩﺭ ﺍﻣﻮﺭ ﻣﻌﻨﻮﻱ ﻭ ﻗﻀﺎﻭﺕ ﻓﻜﺮﻱ ﺷﻮﻧﺪ ﻭ ﺗﻌﻘّﻞ ﺍﻳﺸﺎﻥ ﺯﻳﺎﺩ ﺷﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺗﻘﻠﻴﺪ‬
‫ﺍﺟﺘﻨﺎﺏ ﻛﻨﻨﺪ ﺑﻪ ﺧﻼﻑ ﺳﺎﻳﺮ ﻣﻌﺠﺰﺍﺕ ﻛﻪ ﭼﻨﻴﻦ ﻓﺎﺋﺪﻩ ﻧﺪﺍﺷﺖ‪.‬‬
‫‪ -3‬ﺁﻭﺭﺩﻥ ﻣﻌﺠﺰﺍﺕ ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ ﺑﺎﻋﺚ ﻣﻲﺷﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭﺧﻮﺍﺳﺖﻫﺎﻱ ﺑﻲﺧﺮﺩﺍﻧﻪ‬
‫ﻛﻨﻨﺪ ﻭ ﻣﻘﺎﻡ ﻧﺒ‪‬ﻮﺕ ﺩﺳﺘﺨﻮﺵ ﺍﻭﻫﺎﻡ ﺍﻳﻦ ﻭ ﺁﻥ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﻣﺘﻬ‪‬ﻢ ﺑﻪ‬
‫ﺳﺤﺮ ﻭ ﺷﻌﺒﺪﻩ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﻳﻚ ﺭﺷﺘﻪ ﺍﻓﺴﺎﻧﻪ ﻭ ﺧﺮﺍﻓﺎﺕ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﺟﻌﻞ ﻛﻨﻨﺪ‪،‬‬
‫ﺑﻪ ﺧﻼﻑ ﻗﺮﺁﻥ ﻛﻪ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪.‬‬
‫‪ -4‬ﺍﻣﺘﻴﺎﺯ ﺩﻳﮕﺮ ﻗﺮﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺩﻟﻴﻞ ﺑﺮ ﻧﺒ‪‬ﻮﺕ ﻭ ﻧﺒ‪‬ﻮ ﺕ ﻣﺪ‪‬ﻋﺎﻱ ﭘﻴﻐﻤﺒﺮ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺑﻴﻦ ﺩﻟﻴﻞ ﻭ ﻣﺪ‪‬ﻋﻲ ﺗﻨﺎﺳﺐ ﻭ ﺍﺭﺗﺒﺎﻃﻲ ﺍﺳﺖ ﻳﻌﻨﻲ ﻧﺒﻮ‪‬ﺕ ﺑﺮﺍﻱ ﺗﺮﺑﻴﺖ ﻭ ﻗﺮﺁﻥ‬
‫ﺩﺳﺘﻮﺭ ﺗﺮﺑﻴﺖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺧﻼﻑ ﺳﺎﻳﺮ ﻣﻌﺠﺰﺍﺕ ﻛﻪ ﭼﻨﻴﻦ ﺗﻨﺎﺳﺒﻲ ﺑﺎ ﻧﺒ‪‬ﻮﺕ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫‪ -5‬ﺍﻣﺘﻴﺎﺯ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﺍﺯ ﺟﻨﺲ ﺗﻜﻠّﻢ ﻭ ﺳﻬﻞﺗﺮﻳﻦ ﻛﺎﺭ ﺑﺸﺮ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‬
‫ﺍﮔﺮ ﺑﺸﺮ ﻧﺘﻮﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﺑﺨﻮﺑﻲ ﺍﻋﺠﺎﺯ ﺁﻥ ﺛﺎﺑﺖ ﻣﻲﺷﻮﺩ‪ ،‬ﻭﻟﻲ ﻣﻌﺠﺰﺍﺕ ﺩﻳﮕﺮ‬
‫ﺍﺯ ﺟﻨﺲ ﻛﺎﺭﻫﺎﻱ ﺳﻬﻞ ﺑﺸﺮﻱ ﻧﻴﺴﺖ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪172‬‬

‫‪ -6‬ﺍﻣﺘﻴﺎﺯ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﻧﺒ‪‬ﻮﺕ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡص ﺩﺍﺋﻤﻲ ﻭ ﺁﺋﻴﻦ ﺍﻭ ﺟﺎﻭﻳﺪﺍﻥ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻌﺠﺰﺓ ﺍﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﺎﻧﺪﻧﻲ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﺩﻟﻴﻠﻲ ﺑﺮ ﺍﺛﺒﺎﺕ ﻧﺒ‪‬ﻮﺕ ﺍﻭ ﺑﺎﻗﻲ‬
‫ﺑﺎﺷﺪ ﺑﻪ ﺧﻼﻑ ﺳﺎﻳﺮ ﻣﻌﺠﺰﺍﺕ ﻛﻪ ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪﻩ ﻭ ﻭﺟﻮﺩ ﺁﻧﻬﺎ ﺑﺎﻳﺪ ﺑﻮﺳﻴﻠﺔ ﺗﺎﺭﻳﺦ ﺛﺎﺑﺖ‬
‫ﺷﻮﺩ ﻭ ﻫﺮ ﻛﺲ ﻣﻲﺗﻮﺍﻧﺪ ﻭﻗﻮﻉ ﺁﻧﻬﺎ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ‪ ،‬ﻣﺨﺼﻮﺻﺎً ﻛﺎﺭﻫﺎﻱ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﻭ‬
‫ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ ﺭﺍ ﺯﻭﺩ ﺍﻧﻜﺎﺭﻣﻲﻛﻨﻨﺪ‪ ،‬ﺧﺼﻮﺻﺎً ﻣﺮﺩﻣﻲ ﻛﻪ ﻣﺎﺩ‪‬ﻱ ﺑﺎﺷﻨﺪ ﻭ ﺑﺎ ﻣﻌﻨﻮﻳ‪‬ﺎﺕ ﻭ ﺗﺄﺛﻴﺮ‬
‫ﻋﺎﻟﻢ ﻏﻴﺐ ﺍﻟﻬﻲ ﺳﺮ ﻭ ﻛﺎﺭﻱ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫‪ -7‬ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻭ ﻋﻈﻤﺖ ﺁﻥ ﺑﻪ ﻭﺍﺳﻄﻪ ﺗﺮﻗﻲ ﻋﻠﻮﻡ ﻭ ﺍﻓﻜﺎﺭ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﺑﻬﺘﺮ ﺛﺎﺑﺖ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﻋﺠﺰ ﻣﺮﺩﻡ ﻫﺮ ﺩﻭﺭﻩ ﺍﺯ ﻣﻌﺎﺭﺿﻪ ﺁﻥ ﺑﺮ ﺍﻫﻤﻴﺖ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ‬
‫ﺭﺍﻫﻬﺎﻱ ﺟﺪﻳﺪﻱ ﺑﺮﺍﻱ ﺍﻋﺠﺎﺯ ﺁﻥ ﻛﺸﻒ ﻣﻲﺷﻮﺩ‪ ،‬ﻭﻟﺬﺍ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺍﺯ ﻧﻈﺮ ﻋﻠﻮﻡ ﺟﺪﻳﺪﻩ‬
‫ﻳﻜﻲ ﺍﺯ ﻭﺟﻮﻩ ﺍﻋﺠﺎﺯ ﺁﻥ ﺷﻤﺮﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﻋﺠﺎﺯ ﺁﻥ ﺍﺯ ﻧﻈﺮ ﻋﻠﻮﻡ ﻓﻨّﻲ ﻭ ﻃﺒﻴﻌﻲ ﻭ‬
‫ﻓﻴﺰﻳﻮﻟﻮژﻱ ﻭ ﺍﺯ ﻧﻈﺮ ﻋﻠﻢ ﻫﻴﺌﺖ ﻭ ﻧﺠﻮﻡ ﻭ ﺟﻨﻴﻦﺷﻨﺎﺳﻲ ﻭ ﮔﻴﺎﻩﺷﻨﺎﺳﻲ ﻭ ﺗﻠﻘﻴﺢ ﺑﺎﺩﻫﺎ ﻭ‬
‫ﻛﻴﻔﻴﺖ ﺧﻠﻘﺖ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﺳﺎﻳﺮ ﻋﻠﻮﻡ ﺍﻣﺮﻭﺯﻩ ﻛﻪ ﻣﺎ ﺇﻥ ﺷﺎء ﺍﷲ ﺩﺭ ﺿﻤﻦ ﺗﺮﺟﻤﻪ‬
‫ﺁﻳﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ‪.‬‬

‫ﺍﺷﻜﺎﻝ ﻭ ﺟﻮﺍﺏ ﺁﻥ‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻋﺎﻟﻢ ﺑﻪ ﻟﻐﺖ ﻋﺮﺑﻲ ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺭﺍ ﺍﻣﺎ ﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ‬
‫ﭼﮕﻮﻧﻪ ﺍﻋﺠﺎﺯ ﺁﻥ ﺛﺎﺑﺖ ﺷﻮﺩ؟ ﺟﻮﺍﺏ ﺁﻧﺴﺖ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺭﺟﻮﻉ ﻛﻨﻨﺪ ﺑﻪ ﺍﺳﺎﺗﻴﺪ ﺍﻳﻦ‬
‫ﻓﻦّ ﻭ ﻳﺎ ﺑﻪ ﺍﻫﻞ ﺯﺑﺎﻥ‪ ،‬ﻭ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﻈﺮ ﺑﺨﻮﺍﻫﻨﺪ‪ ،‬ﻭ ﺍﻟﺒﺘﻪ ﺍﺳﺎﺗﻴﺪ ﻓﻦّ ﻋﺮﺑﻴ‪‬ﺖ ﺑﻪ ﻗﺪﺭ ﻛﺎﻓﻲ‬
‫ﺩﺭ ﺍﺛﺒﺎﺕ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻛﺘﺎﺑﻬﺎ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭﻧﻈﺮ ﺩﺍﺩﻩﺍﻧﺪ ﻣﺎﻧﻨﺪ‪ :‬ﺍﺑﻮﻋﺒﺪﺍﷲ ﺯﻧﺠﺎﻧﻲ ﻭ ﺍﺑﻮﻋﺒﺪﺍﷲ‬
‫ﻣﺰﺭﺑﺎﻧﻲ ﻭ ﺭﺍﻓﻌﻲ ﻣﺼﺮﻱ ﻭ ﻋﻼﻣﻪ ﺳﻴﻮﻃﻲ ﻭ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺟﻴﻼﻧﻲ ﻭ ﺟﺎﺣﻆ ﻭ ﺑﺎﻗﻼﻧﻲ ﻭ‬
‫ﺳﻜﺎﻛﻲ ﻭ ﻭﺍﺳﻄﻲ ﻭ ﺭﻣﺎﻧﻲ ﻭ ﻓﺨﺮﺍﻟﺪﻳﻦ ﺭﺍﺯﻱ ﻭ ﺍﺑﻦ ﺍﺑﻲ ﺍﻻﺻﺒﺢ ﻭ ﺯﻣﻠﻜﺎﻧﻲ ﻭ ﺷﻴﺦ‬
‫ﻣﺠﺘﺒﻲ ﻗﺰﻭﻳﻨﻲ ﻭ ﺻﺪﻫﺎ ﻧﻔﺮ ﺩﻳﮕﺮ ﻭ ﻓﻌﻼً ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻩ ﻭﺟﻪ ﺍﺯ ﻭﺟﻮﻩ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺭﺍ ﺫﻛﺮ‬
‫ﻣﻲﻛﻨﻴﻢ‪:‬‬

‫‪ -27‬ﻗﺮﺁﻥ ﺍﺯ ﺟﻬﺎﺗﻲ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‬

 ‫‪173‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭﺟﻪ ﺍﻭﻝ‪ :‬ﻫﺪﺍﻳﺖ‬

‫ﻳﻜﻲ ﺍﺯ ﺟﻬﺎﺕ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺍﺯ ﺟﻬﺖ ﺩﺍﺭﺍ ﺑﻮﺩﻥ ﺁﻥ ﺑﺮ ﻣﻌﺎﺭﻑ ﻓﻄﺮﻱ ﻭ ﻋﻠﻮﻡ ﺣﻘﻴﻘﻲ ﺑﺮ‬
‫ﻭﻓﻖ ﻋﻘﻞ‪ ،‬ﻭ ﺩﺭ ﺯﻣﺎﻧﻲ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪ ﭼﻨﻴﻦ ﻋﻠﻮﻣﻲ ﺩﺭ ﺗﻤﺎﻡ ﺭﻭﻱ ﺯﻣﻴﻦ ﻧﺒﻮﺩ‪ ،‬ﻭ ﺍﺣﺪﻱ ﺍﺯ‬
‫ﻋﻠﻤﺎﻱ ﺑﺸﺮﻱ ﭼﻨﻴﻦ ﻣﻌﺎﺭﻓﻲ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺖ‪ .‬ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻋﻤﺪﺓ ﺍﻋﺠﺎﺯﺵ‬
‫ﺍﺯ ﻫﻤﻴﻦ ﺟﻬﺖ ﺑﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﻣﻜّﺮﺭ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻲ ﻛﺮﺩﻩ ﺑﻪ ﻋﻠﻢ ﻭ ﻧﻮﺭ ﻭ ﻫﺪﺍﻳﺖ ﻭ‬
‫ﺎب ﱢﻣﻦ ِﻋ ِ‬
‫ﻨﺪ اﻟﻠﱠ ِﻪ ُﻫ َﻮ أ َْﻫ َﺪى&‪ ،‬ﻳﻌﻨﻲ‪» :‬ﺍﮔﺮ‬ ‫ِ‬
‫ﺣﻜﻤﺖ ﻭ ﺑﺼﻴﺮﺕ ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪ * :‬ﻓَﺄْﺗُﻮا ﺑِﻜﺘَ ٍ ْ‬
‫ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻛﺘﺎﺑﻲ ﺑﻴﺎﻭﺭﻳﺪ ﻛﻪ ﺩﺍﺭﺍﻱ ﻫﺪﺍﻳﺖ ﺑﻴﺸﺘﺮﻱ ﺑﺎﺷﺪ«‪ ،‬ﻭ ﻏﻴﺮ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﮔﻤﺮﺍﻫﻲ ﻭ ﺿﻼﻟﺖ ﻭ ﻇﻠﻤﺎﺕ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﻭ ﺑﻪ ﻃﻮﺭ ﻗﻄﻊ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻋﻠﻤﺎﻱ‬
‫ﺑﺸﺮﻱ ﭼﻨﻴﻦ ﻋﻠﻢ ﻭ ﺣﻜﻤﺘﻲ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﻇﻠﻤﺎﺕ ﺍﻭﻫﺎﻡ ﻭ ﺑﺎﻓﺘﻪﻫﺎﻱ ﺧﻴﺎﻟﻲ ﻓﻼﺳﻔﻪ ﺩﺭ‬
‫ﺗﺎﺭﻳﻜﻲ ﻭ ﺿﻼﻟﺖ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻗﺮﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻜﺮّﺭ‬
‫ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ ﻃﻠﺐ اﳍﺪی ﻣﻦ ﻏﲑ اﻟﻘﺮآن أﺿﻠّﻪ اﷲ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﻫﺮﻛﺲ ﺍﺯ ﻏﻴﺮ ﻗﺮﺁﻥ ﻫﺪﺍﻳﺖ‬
‫ﺟﻮﻳﺪ‪ ،‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﮔﻤﺮﺍﻫﻲ ﺭﻫﺎﻳﺶ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺩﺭ ﺧﻄﺒﻪ ‪ 194‬ﻓﺮﻣﻮﺩﻩ‪" :‬‬
‫ﺑﻌﺜﻪ ﺣﲔ ﻻ ﻋﻠﻢ ﻗﺎﺋﻢ‪ ،‬وﻻ ﻣﻨﺎر ﺳﺎﻃﻊ‪ ،‬و ﻻﻣﻨﻬﺞ واﺿﺢ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺧﺪ ﺭﺳﻮﻝ ﺧﻮﺩ ﺭﺍ ﻓﺮﺳﺘﺎﺩ‬
‫ﻭﻗﺘﻲ ﻛﻪ ﻧﻪ ﻧﺸﺎﻧﻪﺍﻱ ﺍﺯ ﻫﺪﺍﻳﺖ ﻭ ﻧﻪ ﻧﻮﺭ ﺭﻭﺷﻨﻲ ﻭ ﻧﻪ ﺭﺍﻩ ﻭﺍﺿﺤﻲ ﺑﻮﺩ‪.‬‬
‫ﻭ ﺩﺭ ﺧﻄﺒﻪ ‪ 87‬ﻓﺮﻣﻮﺩﻩ‪" :‬أرﺳﻠﻪ ‪ ...‬واﻟﺪﻧﻴﺎ ﮐﺎﺳﻔﺔ اﻟﻨﻮر‪ ،‬ﻇﺎﻫﺮة اﻟﻐﺮور‪ ،‬ﻗﺪ درﺳﺖ ﻣﻨﺎر‬
‫اﻟﻬﺪی‪ ،‬و ﻇﻬﺮت أﻋﻼم اﻟﺮدی"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺧﺪﺍ ﺭﺳﻮﻝ ﺧﻮﺩ ﺭﺍ ﻓﺮﺳﺘﺎﺩ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺩﻧﻴﺎ ﻧﻮﺭ‬
‫ﻫﺪﺍﻳﺘﻲ ﻧﺪﺍﺷﺖ ﻭ ﻋﻠﻮﻣﻲ ﺟﺰ ﻏﺮﻭﺭ ﻧﺒﻮﺩ‪ ،‬ﻏﺮﻭﺭ ﺩﻧﻴﺎ ﺁﺷﻜﺎﺭ‪ ،‬ﻭ ﻧﺸﺎﻧﻪﻫﺎﻱ ﻧﻮﺭ ﻭ ﻫﺪﺍﻳﺖ‬
‫ﻣﻨﺪﺭﺱ ﻭ ﻋﻼﺋﻢ ﭘﺴﺘﻲ ﻫﻮﻳﺪﺍ ﺑﻮﺩ‪.‬‬
‫ﺁﺭﻱ ﺍﮔﺮ ﻛﺴﻲ ﺑﻪ ﺗﺎﺭﻳﺦ ﺩﻧﻴﺎﻱ ﺁﻥ ﺭﻭﺯ ﻧﻈﺮ ﻛﻨﺪ ﻣﻄﻠّﻊ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺗﻤﺎﻡ ﻣﻠﻞ ﻭ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺸﺎﻥ ﮔﻤﺮﺍﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻠﻞ ﺑﺰﺭﮔﻲ ﻣﺎﻧﻨﺪ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻥ ﻭ ﺭﻭﻡ ﻭ ﭼﻴﻦ ﺁﺗﺶﭘﺮﺳﺖ‬
‫ﻭ ﺑﺖﭘﺮﺳﺖ ﻭ ﺳﺘﺎﺭﻩ ﻭ ﮔﺎﻭﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ‪ .‬ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺑﺮﺍﻱ ﺧﺪﺍ ﺩﺧﺘﺮ ﻭ ﭘﺴﺮ ﻗﺎﺋﻞ‬
‫ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺣﻮﺍﺋﺞ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ ﺗﻮﺳ‪‬ﻞ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﺿﻤﻴﻤﺔ ﺧﺮﺍﻓﺎﺕ ﺩﻳﮕﺮ‪ .‬ﻭ ﻓﻼﺳﻔﻪ‬
‫ﻳﻮﻧﺎﻥ ﺟﺰ ﺍﻭﻫﺎﻡ ﻭ ﺧﻴﺎﻻﺕ ﻭ ﺑﺎﻓﻨﺪﮔﻲﻫﺎ‪ ،‬ﻋﻠﻤﻲ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ‬
‫ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻭ ﻭﺻﻞ ﺑﺤﻖّ ﻭ ﻗﺪﻡ ﻋﻘﻮﻝ ﻋﺸﺮﻩ ﻭ ﻣﺎﻧﺪ ﺍﻳﻦ ﺧﺮﺍﻓﺎﺕ ﺩﺭ ﺗﻤﺎﻡ ﺭﻭﻱ‬
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‫ﺯﻣﻴﻦ ﻛﺴﻲ ﻧﺒﻮﺩ ﻛﻪ ﺑﻪ ﺧﺪﺍﻱ ﺣﻘﻴﻘﻲ ﻣﻨﺰّﻩ ﺍﺯ ﺻﻔﺎﺕ ﻣﺨﻠﻮﻕ ﻗﺎﺋﻞ ﺑﺎﺷﺪ ﻭ ﻋﻘﺎﺋﺪﺷﺎﻥ‬
‫ﺑﺮﺧﻼﻑ ﻋﻘﻞ ﺳﻠﻴﻢ ﻭ ﻓﻄﺮﺕ ﭘﺎﻙ ﺑﻮﺩ‪ ،‬ﻋﻠﻢ ﻧﺠﻮﻡ ﻭ ﻫﺌﻴﺖ ﺍﻳﺸﺎﻥ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺯﻣﻴﻦ‬
‫ﻭ ﺁﺳﻤﺎﻥ ﭘﻮﺳﺖ ﭘﻴﺎﺯﻱ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺧﺪﺍ ﻛﺘﺎﺑﻲ ﻓﺮﺳﺘﺎﺩ ﺭﻭﺷﻦ ﺳﺎﺩﻩ ﺩﺍﺭﺍﻱ ﺗﻮﺣﻴﺪ‬
‫ﻓﻄﺮﻱ ﻭ ﺷﻨﺎﺧﺖ ﺧﺪﺍﻱ ﻣﻨﺰّﻩ ﺍﺯ ﺣﺪ ﻭ ﺣﺪﻭﺩ ﻭ ﺳﺎﻳﺮ ﺻﻔﺎﺕ ﺍﻣﻜﺎﻧﻲ‪ .‬ﻭ ﺳﺎﻳﺮ ﻣﻌﺎﺭﻑ ﻭ‬
‫ﺣﻘﺎﺋﻖ ﻋﻮﺍﻟﻢ ﻣﻠﻚ ﻭ ﻣﻠﻜﻮﺕ ﻭ ﻗﻴﺎﻣﺖ‪ ،‬ﺑﻪ ﺍﻧﻀﻤﺎﻡ ﺍﺧﻼﻕ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﻗﻮﺍﻧﻴﻦ ﻫﻤﮕﺎﻧﻲ ﺑﻪ‬
‫ﻧﺎﻡ ﻗﺮﺁﻥ ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﻛﺘﺎﺏ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﺣﻘﺎﺋﻖ ﺑﺮ ﺧﻼﻑ ﺗﻤﺎﻡ ﺍﻓﻜﺎﺭ ﺑﺸﺮ ﺁﻥ‬
‫ﺭﻭﺯﻱ ﺑﻮﺩ ﺁﻥ ﻫﻢ ﺑﻪ ﺗﻮﺳﻂ ﻳﻚ ﻣﺮﺩ ﺑﻲﺳﻮﺍﺩ ﺩﺭﺱ ﻧﺨﻮﺍﻧﺪﻩ‪ ،‬ﻭﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺩﺭﺱ‬
‫ﺧﻮﺍﻧﺪﻩ ﺑﺎﻳﺪﺑﮕﻮﻳﺪ ﻧﺰﺩ ﺍﺳﺎﺗﻴﺪ ﺍﻭﻫﺎﻡ ﻭﺧﺮﺍﻓﺎﺕ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺗﻤﺎﻡ ﺟﻬﺎﻥ‬
‫ﺗﺪﺭﻳﺲ ﻋﻠﻮﻡ ﺣﻘﻴﻘﻲ ﻧﺒﻮﺩ‪ ،‬ﻣﻌﻠﻤﻲ ﻛﻪ ﻭﺍﺟﺪ ﺁﻥ ﺑﺎﺷﺪ ﭘﻴﺪﺍ ﻧﻤﻲﺷﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺧﻮﺍﻧﺪ ﻭ ﺧﻮﺩ ﻗﺮﺁﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻭﺻﺎﻑ ﺫﻳﻞ ﻣﻌﺮﻓﻲ ﻛﺮﺩﻩ‪ :‬ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﻧﻮﺭ‬
‫ِ ِ‬
‫ﺻ ْﺪ َرﻩُ ﻟ ِْﻺ ْﺳ َﻼم ﻓَـ ُﻬ َﻮ َﻋﻠَﻰ ﻧُﻮٍر ﱢﻣﻦ ﱠرﺑﱢ ِﻪ&‪َ * .‬وأ َ‬
‫َﻧﺰﻟْﻨَﺎ‬ ‫ﺍﻟﻬﻲ ﺧﻮﺍﻧﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪* :‬أَﻓَ َﻤﻦ َﺷَﺮ َح اﻟﻠﱠﻪُ َ‬
‫اﳊَ ﱡﻖ& ﮔﺎﻫﻲ‬ ‫ﻚ ْ‬ ‫ﻚ ِﻣﻦ ﱠرﺑﱢ َ‬
‫إِﻟَْﻴ ُﻜ ْﻢ ﻧُﻮراً ﱡﻣﺒِﻴﻨﺎً&‪ ،‬ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﺣﻖ ﻭ ﺣﻘﻴﻘﺖ ﮔﻮﻳﺪ‪* :‬أُﻧ ِﺰَل إِﻟَْﻴ َ‬
‫آن َﻣﺎ ُﻫ َﻮ ِﺷ َﻔﺎء َوَر ْﲪَﺔٌ&‪ .‬ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ‬ ‫ﺧﻮﺩ ﺭﺍ ﺷﻔﺎء ﻭ ﺭﺣﻤﺖ ﻧﺎﻣﻴﺪﻩ« *وﻧـُﻨَﱢﺰُل ِﻣﻦ اﻟْ ُﻘﺮ ِ‬
‫َ ْ‬ ‫َ‬
‫ْﻤ ِﺔ&‪،‬‬ ‫ب و ِْ‬
‫اﳊﻜ َ‬
‫ِ ِ‬
‫َﻧﺰَل َﻋﻠَْﻴ ُﻜ ْﻢ ﱢﻣ َﻦ اﻟْﻜﺘَﺎ َ‬
‫ِ‬
‫ﺖ اﻟﻠّﻪ َﻋﻠَْﻴ ُﻜ ْﻢ َوَﻣﺎ أ َ‬
‫ِ‬
‫ﺣﻜﻤﺖ ﻭ ﻧﻌﻤﺖ ﻧﺎﻣﻴﺪﻩ‪َ * :‬واذْ ُﻛُﺮواْ ﻧ ْﻌ َﻤ َ‬
‫ﱠﺎس ﻗَ ْﺪ َﺟﺎء ُﻛﻢ ﺑـُْﺮَﻫﺎ ٌن ﱢﻣﻦ ﱠرﺑﱢ ُﻜ ْﻢ&‪.‬‬
‫ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﺑﺮﻫﺎﻥ ﻭ ﺑﺼﻴﺮﺕ ﻭﺻﻒ ﻛﺮﺩﻩ‪* :‬ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ ُ‬
‫ﱠﺎس&‪ ،‬ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﺭﺍﻩ ﺭﺷﺪ ﻭ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺧﻮﺍﻧﺪﻩ‪* :‬وأَ ﱠن ﻫـ َﺬا ِﺻﺮ ِ‬
‫اﻃﻲ‬ ‫َ َ َ‬ ‫ﺼﺎﺋُِﺮ ﻟِﻠﻨ ِ‬ ‫* َﻫ َﺬا ﺑَ َ‬
‫ﺠﺒﺎً*ﻳَـ ْﻬ ِﺪي إِ َﱃ اﻟﱡﺮ ْﺷ ِﺪ&‪ ،‬ﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﺭﻭﺡ ﻭ ﺣﻴﺎﺕ‬ ‫ِ ِ‬ ‫ِ‬
‫ُﻣ ْﺴﺘَﻘﻴﻤﺎً ﻓَﺎﺗﱠﺒِ ُﻌﻮﻩُ&‪ * .‬إﻧﱠﺎ َﲰ ْﻌﻨَﺎ ﻗُـ ْﺮآﻧﺎً َﻋ َ‬
‫ﻚ روﺣﺎً ﱢﻣﻦ أَﻣ ِﺮﻧَﺎ&‪ * .‬اﺳﺘَ ِﺠﻴﺒﻮاْ ﻟِﻠّ ِﻪ وﻟِﻠﱠﺮﺳ ِ‬
‫ﻮل إِ َذا َد َﻋﺎ ُﻛﻢ ﻟِ َﻤﺎ ُْﳛﻴِﻴ ُﻜ ْﻢ &‪ .‬ﻭ ﺍﺯ‬ ‫ِ‬
‫َ ُ‬ ‫ْ ُ‬ ‫ْ ْ‬ ‫ﮔﻔﺘﻪ‪ * :‬أ َْو َﺣْﻴﻨَﺎ إﻟَْﻴ َ ُ‬
‫ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﻭﺻﺎﻑ ﺫﻛﺮ ﻧﻤﻮﺩ ﻛﻪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻗﺮﺁﻥ ﻋﻠﻢ ﻭ ﻧﻮﺭ ﻭ ﺣﻜﻤﺖ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ‬
‫ﭼﻪ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻭ ﺯﻳﺒﺎﺋﻲ ﺍﻟﻔﺎﻅ ﺁﻥ ﻣﺎﻧﻨﺪ ﻟﺒﺎﺱ ﺯﻳﺒﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻗﺎﻣﺖ ﻋﻠﻮﻡ ﻭ‬
‫ﻣﻌﺎﺭﻑ ﺁﻥ ﭘﻮﺷﺎﻧﻴﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﻣﻔﺎﺧﺮﻩ ﻭ ﺗﺤﺪ‪‬ﻱ ﻗﺮﺁﻥ ﺑﻪ ﻓﺼﺎﺣﺖ ﺗﻨﻬﺎ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ‬
‫ﻋﺎﺟﺰ ﺳﺎﺧﺘﻦ ﭼﻬﺎﺭ ﻧﻔﺮ ﻋﺮﺏ ﻓﺼﻴﺢ ﻣﺎﻧﻨﺪ ﺍﻣﺮء ﺍﻟﻘﻴﺲ ﺍﻫﻤﻴﺘﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺗﻤﺎﻡ ﻫﺪﻑ‬
 ‫‪175‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻗﺮﺁﻥ ﺍﻳﻦ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻫﺪﻑ ﻗﺮﺁﻥ ﺁﻭﺭﺩﻥ ﻛﻤﺎﻻﺕ ﻭ ﻋﻠﻮﻡ ﺣﻘّﻴﻘﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﺍﻫﻞ‬
‫ﺟﻬﺎﻥ‪.‬‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺷﺄﻥ ﺭﺳﻮﻝ ﺧﺎﺗﻢص ﻣﻌﺎﺭﺿﻪ ﺑﺎ ﺍﻭﻫﺎﻡ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺷﺮﻙ ﺑﺸﺮﻳﺴﺖ ﻛﻪ‬
‫ﻧﺎﻡ ﺁﻧﻬﺎ ﺭﺍ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩﻧﺪ ﻣﺎﻧﻨﺪ ﺍﻓﻜﺎﺭ ﺑﺮﻣﺎﺗﻴﺪﺱ ﺣﻜﻴﻢ ﻛﻪ ‪ 600‬ﺳﺎﻝ ﻗﺒﻞ‬
‫ﺍﺯ ﻣﺴﻴﺢ ﺑﻮﺩﻩ ﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻩ ﻛﻪ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﻳﻚ ﺟﻮﻫﺮﺍﺻﻠﻲ ﻭ ﺁﻥ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ‬
‫ﭘﻠﻮﺵ ﺣﻜﻴﻢ ﻛﻪ ‪ 400‬ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻫﺠﺮﺕ ﺑﻮﺩﻩ ﻭ ﻗﺎﺋﻞ ﺑﻪ ﻭﺣﺪﺕ ﺍﻧﺴﺎﻥ ﺑﺎ ﺧﺪﺍﻱ‬
‫ﺣﻜﻴﻢ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﭘﻮﺭﻓﻴﺮ ﺣﻜﻴﻢ ﻛﻪ ‪ 300‬ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻫﺠﺮﺕ ﺑﻮﺩﻩ ﻭ ﻗﺎﺋﻞ ﺑﻪ ﻭﺣﺪﺕ‬
‫ﻭﺟﻮﺩ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﻓﻴﺜﺎﻏﻮﺭﺙ ﻭ ﺟﺎﻟﻴﻨﻮﺱ ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﺎﻥ ﻛﻪ ﺍﻓﻜﺎﺭ ﻭ ﻣﺬﺍﻫﺒﻲ ﺍﺧﺘﺮﺍﻉ‬
‫ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺗﻤﺎﻣﺎً ﮔﻴﺞﻛﻨﻨﺪﻩ ﻭ ﮔﻤﺮﺍﻫﻲ ﺑﻮﺩ‪ .‬ﻭ ﻫﻨﻮﺯ ﭘﺲ ﺍﺯ ﺻﺪﻫﺎ ﺳﺎﻝ‬
‫ﻓﻴﻠﺴﻮﻑﻧﻤﺎﻳﺎﻥ ﺍﺳﻼﻣﻲ ﺑﻪ ﺁﻥ ﺍﻭﻫﺎﻡ ﻣﻌﺘﻘﺪ ﻭ ﻋﻼﻗﻪ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻣﺪﺍﺭﺱ ﺩﻳﻨﻲ ﺁﻧﻬﺎ ﺭﺍ‬
‫ﺗﺪﺭﻳﺲ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﺗﺪﺭﻳﺲ ﻗﺮﺁﻥ ﺟﺰء ﺑﺮﻧﺎﻣﻪ ﻧﻴﺴﺖ‪ .‬ﺑﻄﻠﻤﻴﻮﺱ ﺣﻜﻴﻢ ﻋﻠﻢ ﻫﺌﻴﺖ ﻭ‬
‫ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﭘﻮﺳﺖ ﭘﻴﺎﺯﻱ ﺍﺯ ﺧﻮﺩ ﺗﺮﺍﺷﻴﺪ ﻛﻪ ﺻﺪﻫﺎ ﺳﺎﻝ ﻓﻼﺳﻔﻪ ﺍﺳﻼﻣﻲ ﺁﻥ ﺭﺍ‬
‫ﺗﺪﺭﻳﺲ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺁﻧﻬﺎ ﺭﺍ ﻇﻠﻤﺎﺕ ﺍﻭﻫﺎﻡ ﻣﻲﺧﻮﺍﻧﺪ‬
‫ﺑﺎﻭﺭ ﻧﻤﻲﻛﺮﺩﻧﺪ ﻭﻫﻨﻮﺯ ﺯﻣﺎﻥ ﻣﺎ ﻳﻜﻌﺪ‪‬ﻩ ﺭﻭﺣﺎﻧﻲﻧﻤﺎ ﻭ ﻣﺮﺍﺟﻊ ﺩﻳﻨﻲ ﻛﻪ ﺍﺯ ﻗﺮﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﻋﻠﻢ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺑﺸﺮ ﺭﺍ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻛﻨﺪ ﺑﻪ ﻓﻄﺮﺕ ﺍﻭ‪‬ﻟّﻴﻪ ﻭ ﺍﻭ ﺭﺍ‬
‫ﺍﺯ ﺍﻭﻫﺎﻡ ﻭ ﺧﻴﺎﻟﺒﺎﻓﻴﻬﺎﻱ ﺑﺸﺮﻱ ﺑﺮﻫﺎﻧﺪ ﻭ ﺭﺍﻩ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﻨﻤﺎﻳﺎﻧﺪ‪ ،‬ﭼﻨﻴﻦ ﻛﺘﺎﺑﻲ‬
‫ﺑﻪ ﻧﺎﻡ ﻗﺮﺁﻥ ﻓﺮﺳﺘﺎﺩ ﻛﻪ ﻋﻠﻢ ﺑﺎﺷﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻬﻞ‪ ،‬ﻭ ﺣﻜﻤﺖ ﺑﺎﺷﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭﻫﺎﻡ‬
‫ﻓﻼﺳﻔﻪ ﻭ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺎﻓﻨﺪﮔﻲ ﻭ ﭼﺎﭘﻠﻮﺳﻲ ﺷﻌﺮﺍ‪ ،‬ﻭ ﻫﺪﺍﻳﺖ ﺑﺎﺷﺪ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﺿﻼﻟﺖ‪ ،‬ﻭ ﺑﻪ ﻫﻤﺔ ﻣﺮﺩﻡ ﺍﻋﻼﻥ ﻧﻤﻮﺩ ﻛﻪ ﺍﻳﻦ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻡ *ﻟِﻴﺨ ِﺮﺟ ُﻜﻢ ﱢﻣﻦ اﻟﻈﱡﻠُﻤ ِ‬
‫ﺎت إِ َﱃ‬ ‫َ َ‬ ‫ُْ َ‬
‫اﻟﻨﱡﻮِر&‪ ،‬ﭘﺲ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺭﻓﻊ ﺳﺮﮔﺮﺩﺍﻧﻲ ﺑﺸﺮ ﻭﻧﺠﺎﺕ ﺍﻭ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ‬
‫ﻣﻌﺠﺰﻩ ﻛﺮﺩﻩ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻌﺠﺰﻩ ﻧﺒﺎﺷﺪ ﻛﻪ ﺍﻭﻫﺎﻡ ﻭ ﺧﺮﺍﻓﺎﺕ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻧﺪﺍﺭﺩ ﻟﺬﺍ ﻛﺴﺎﻧﻲ ﻛﻪ‬
‫ﺩﺷﻤﻦ ﻗﺮﺍﻥ ﺑﻮﺩﻧﺪ ﻣﻲﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻫﻤﺎﻥ ﺧﺮﺍﻓﺎﺕ ﺳﺎﺑﻘﻴﻦ ﺍﺳﺖ *إِ ْن ﻫ َﺬا إِﻻﱠ أ ِ‬
‫َﺳﺎﻃﲑُ‬
‫َ‬ ‫َ‬
‫ﲔ&‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺳﺨﻨﺎﻥ ﺍﻳﺸﺎﻥ ﻧﺰﺩ ﻋﻘﻼ ﻭ ﻣﺮﺍﺟﻌﻴﻦ ﺑﻪ ﻗﺮﺁﻥ ﺟﺰ ﺗﻬﻤﺖ ﻭ ﺩﺭﻭﻍ ﻭ‬ ‫ِ‬
‫اﻷَﱠوﻟ َ‬
‫ﻋﺪﺍﻭﺕ ﻧﺒﻮﺩ ﺭﺳﻮﺍ ﻭ ﻣﻐﻠﻮﺏ ﺷﺪﻧﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪176‬‬

‫ﻗﺮﺁﻥ ﺩﺍﻧﺶ ﺟﺪﻳﺪ ﻭ ﺭﺍﻩ ﻧﻮﻱ ﺁﻭﺭﺩ‬

‫ﺧﺒﺮ ﻧﻮ ﻭ ﺗﺎﺯﻩ ﺭﺍ ﻋﺮﺏ ﺣﺪﻳﺚ ﻣﻲﻧﺎﻣﺪ‪ ،‬ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﺪ ﻣﻦ ﺣﺪﻳﺚ ﻭﻋﻠﻢ ﺗﺎﺯﻩ ﺣﻴﺎﺕ‬
‫ﻳﺚ& ‪ ،‬ﻳﻌﻨﻲ ﺧﺪﺍ‬ ‫اﳊ ِﺪ ِ‬
‫َﺣ َﺴ َﻦ َْ‬ ‫ﺑﺨﺸﻢ ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺧﺒﺮﻱ ﻧﻴﺴﺖ ﻭ ﻓﺮﻣﻮﺩﻩ‪* :‬اﻟﻠﱠﻪُ ﻧـَﱠﺰَل أ ْ‬
‫ي ﺣ ِﺪ ٍ‬
‫ﻳﺚ ﺑَـ ْﻌ َﺪ اﻟﻠﱠ ِﻪ َوآﻳَﺎﺗِِﻪ ﻳـُ ْﺆِﻣﻨُﻮ َن&‪ ،‬ﻳﻌﻨﻲ ﺑﻪ‬ ‫ﻧﺎﺯﻝ ﻧﻤﻮﺩ ﺑﻬﺘﺮﻳﻦ ﺧﺒﺮ ﺗﺎﺯﻩ ﺭﺍ‪ ،‬ﻭ ﻓﺮﻣﻮﺩﻩ‪* :‬ﻓَﺒِﺄَ ﱢ َ‬
‫ﻛﺪﺍﻡ ﺧﺒﺮ ﺗﺎﺯﻩﺍﻱ ﭘﺲ ﺍﺯ ﺧﺒﺮ ﺍﻟﻬﻲ ﻭ ﺁﻳﺎﺕ ﺍﻭ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ ﻃﻮﺭ ﺁﻳﻪ ‪34‬‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪       ‬‬

‫»ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﻳﻨﺪ ﺳﺨﻦ ﺗﺎﺯﻩﺍﻱ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﺑﻴﺎﻭﺭﻧﺪ«‪.‬‬
‫ﻭ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)اﻟﻘﺼﺺ‪( ۴۹ :‬‬ ‫‪ ‬ﻗُﻞْ ﻓَﺄْﺗُﻮﺍ ﺑِﻜ‪‬ﺘَﺎﺏٍ ﻣ‪‬ﻦْ ﻋ‪‬ﻨﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺃَﻫ‪‬ﺪ‪‬ﻯ‪‬‬
‫»ﺑﮕﻮ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻛﺘﺎﺏ ﺑﻬﺘﺮﻱ ﻛﻪ ﻫﺪﺍﻳﺖﻛﻨﻨﺪﻩﺗﺮ ﺑﺎﺷﺪ‬
‫ﺑﻴﺎﻭﺭﻧﺪ«‪.‬‬
‫ﺗﺎ ﺑﺤﺎﻝ ﻛﻪ ﻧﻴﺎﻭﺭﺩﻩﺍﻧﺪ ﺯﻳﺮﺍ ﻏﻴﺮ ﺍﺯ ﺁﻧﻜﻪ ﭘﻴﺮﻭ ﻗﺮﺁﻧﺴﺖ ﻫﺮ ﭼﻪ ﺁﻭﺭﺩﻩ ﻳﺎ ﻓﻼﺳﻔﻪ ﻭ‬
‫ﺑﺎﻓﺘﻪﻫﺎﻱ ﻳﻮﻧﺎﻥ ﺭﺍ ﺁﻭﺭﺩﻩ ﻭ ﻳﺎ ﻻﻓﻬﺎﻱ ﻋﺮﻓﺎﻥ ﺭﺍ‪ .‬ﺍﻣﺎ ﻓﻼﺳﻔﻪ ﻳﻚ ﻣﺸﺖ ﻗﻮﺍﻋﺪ ﺣﺪﺳﻲ ﻭ‬
‫ﮔﻤﺎﻧﻲ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ ﻗﻮﺍﻋﺪ ﺍﺧﺘﻼﻓﺎﺗﻲ ﺩﺍﺭﻧﺪ ﻭ ﻣﻴﺰﺍﻧﻲ ﻫﻢ ﺩﺭ ﻓﻠﺴﻔﻪ ﻧﻴﺴﺖ ﻛﻪ‬
‫ﺻﺤ‪‬ﺖ ﻭ ﺳﻘﻢ ﺍﻗﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﺴﻨﺠﻨﺪ‪ ،‬ﻭ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻣﻄﺎﻟﺐ ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﻗﻄﻊﺁﻭﺭ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﻣﺎ ﻻﻓﻬﺎﻱ ﻋﺮﻓﺎﻥ‪ ،‬ﺁﻥ ﻧﻴﺰ ﺿﺪ‪ ‬ﻭ ﻧﻘﻴﺾ ﻳﻜﺪﮔﺮ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﻳﻜﻲ ﻻﻑ‬
‫ﺧﺪﺍﺋﻲ ﻣﻲﺯﻧﺪ‪ ،‬ﻭ ﺩﻳﮕﺮﻱ ﻻﻑ ﮔﺪﺍﺋﻲ‪ ،‬ﻭ ﻫﺮ ﺩﻭ ﺭﺍ ﻋﺮﻓﺎﻥ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﻛﺸﻔﻴ‪‬ﺎﺗﻲ ﺩﺍﺭﻧﺪ‬
‫ﻣﺨﺎﻟﻒ ﻳﻜﺪﮔﺮ‪ .‬ﭘﺲ ﺍﮔﺮ ﻛﺴﻲ ﻣﻄﺎﻟﺐ ﻓﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﺑﺎﺷﺪ ﺑﻄﻼﻥ ﺁﻧﺎﻥ ﺭﺍ‬
‫ﻣﻲﻓﻬﻤﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻧﻔﻬﻤﻴﺪﻩ ﺑﺎﺷﺪ ﮔﻮﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻲﺧﻮﺭﺩ‪ .‬ﭘﺲ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻓﻲ ﻣﺎﻧﻨﺪ ﻭﺣﻲ‬
‫ﺍﻧﺒﻴﺎء ﻭ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﻧﻴﺎﻣﺪﻩ‪ .‬ﺣﺎﻝ ﻣﻲﮔﻮﺋﻴﻢ ﭼﻮﻥ ﻗﺮﺁﻥ ﻣﻌﺎﺭﻑ ﺗﺎﺯﻩ ﻭ ﻋﻠﻮﻡ ﺣﻘﻴﻘﻲ ﺭﺍ‬
‫ﺁﻭﺭﺩﻩ ﻣﺤﺎﻝ ﺍﺳﺖ ﭼﻨﻴﻦ ﻣﻌﺎﺭﻓﻲ ﺭﺍ ﻳﻚ ﻣﻠﺖ ﻧﺎﺩﺍﻥ ﺑﺖﭘﺮﺳﺖ ﻳﺎ ﻳﻚ ﻓﺮﺩﻱ ﺍﺯ ﺁﻧﺎﻥ‬
‫ﺑﻴﺎﻭﺭﺩ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺍﺯ ﻭﺣﻲ ﺑﺎﺷﺪ‪.‬‬
 ‫‪177‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻟﻐﺖ ﻫﺮ ﻛﺲ ﻧﻤﺎﻳﻨﺪﺓ ﺍﻓﻜﺎﺭ ﺍﻭﺳﺖ‬

‫ﻟﻐﺖ ﻭ ﺍﻟﻔﺎﻅ ﻧﻤﺎﻳﻨﺪﺓ ﻗﻮﺓ ﻣﺘﻔﻜّﺮﺓ ﺍﻓﺮﺍﺩ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻫﺮ ﻣﺮﺩﻱ ﭘﻨﻬﺎﻥ ﺍﺳﺖ ﺯﻳﺮ ﺯﺑﺎﻧﺶ ﻭ ﺍﺯ‬
‫ﺳﺨﻦ ﺍﻭ ﻫﻮﻳ‪‬ﺖ ﺍﻭ ﭘﻴﺪﺍ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻋﻠﻢ ﻗﻴﺎﻓﻪ ﺍﺯ ﺍﺛﺮ ﺩﺳﺖ ﻭ ﭘﺎ ﻭ ﺻﻮﺭﺕ ﭘﻲ ﺑﻪ‬
‫ﺍﺳﺮﺍﺭ ﻭ ﺍﺧﻼﻕ ﻭ ﺍﻓﻜﺎﺭ ﺻﺎﺣﺒﺶ ﻣﻲﺗﻮﺍﻥ ﺑﺮﺩ‪ ،‬ﺍﺯ ﮔﻔﺘﺎﺭ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﻫﺮ ﻣﻠﺘﻲ ﻣﻲﺗﻮﺍﻥ ﺑﻪ‬
‫ﺍﻓﻜﺎﺭ ﻭ ﺭﻭﺣﻴﺎﺕ ﺁﻧﺎﻥ ﭘﻲ ﺑﺮﺩ‪ ،‬ﻓﻜﺮ ﻫﺮ ﻛﺲ ﺭﺍ ﺩﺭ ﺻﺤﻴﻔﻪ ﺍﻟﻔﺎﻇﺶ ﺑﺎﻳﺪ ﺧﻮﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﻣﻮﺭﺩ ﺭﺍﻓﻌﻲ ﮔﻮﻳﺪ‪ :‬ﻗﺮﺁﻥ ﻭ ﻛﻠﻤﺎﺕ ﺁﻥ ﺑﺎ ﻭﺿﻊ ﻋﺮﺏ ﺩﻭﺭﻩ ﺟﺎﻫﻠﻲ ﻭ ﺍﻓﻜﺎﺭﺷﺎﻥ ﺗﻨﺎﺳﺒﻲ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺭﻭﺵ ﻗﺮﺁﻥ ﻭ ﺗﺮﻛﻴﺐ ﻛﻠﻤﺎﺕ ﻭ ﻣﻄﺎﻟﺐ ﺁﻧﺮﺍ ﻧﻤﺎﻳﻨﺪﺓ ﻓﻜﺮ ﻳﻚ‬
‫ﻋﺮﺏ ﺟﺎﻫﻠﻲ ﺑﺪﺍﻧﻴﻢ ﺑﺴﻲ ﺧﻄﺎ ﺭﻓﺘﻪ ﺍﻳﻢ‪ ،‬ﻭﺍﮔﺮ ﻣﻘﺎﻳﺴﻪ ﻛﻨﻴﻢ ﻭﺿﻊ ﻋﺮﺏ ﺁﻥ ﺩﻭﺭﻩ ﺭﺍ‪،‬‬
‫ﺑﺨﻮﺑﻲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﻣﻮﻟﻮﺩ ﺍﻓﻜﺎﺭ ﺁﻧﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻛﺘﺎﺑﻲ ﺁﺳﻤﺎﻧﻲ ﻧﺪﺍﻧﺪ ﻧﺎﭼﺎﺭ ﺍﺳﺖ ﻛﻪ ﺗﺎﺭﻳﺦ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﺪ ﻭ ﻣﻌﺘﻘﺪ ﺷﻮﺩ ﻛﻪ ﻋﺮﺏ ﺁﻥ‬
‫ﺩﻭﺭﻩ ﺩﺭ ﻣﻨﺘﻬﺎ ﺩﺭﺟﻪ ﻛﻤﺎﻝ ﺑﻮﺩﻩ ﻭ ﺑﻬﺮﺓ ﻛﺎﻓﻲ ﺍﺯ ﻣﺪﻧﻴ‪‬ﺖ ﻭ ﻣﻘﺎﻡ ﺷﺎﻣﺨﻲ ﺩﺭ ﻋﻠﻮﻡ ﻭ‬
‫ﻣﻌﺎﺭﻑ ﺩﺍﺷﺘﻪ ﻛﻪ ﻓﺮﺩﻱ ﺍﺯ ﺁﻧﺎﻥ ﺗﻮﺍﻧﺴﺘﻪ ﭼﻨﻴﻦ ﻛﺘﺎﺏ ﺟﺎﻣﻊ ﭘﺮ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻓﻲ ﺑﻴﺎﻭﺭﺩ‪،‬‬
‫ﺯﻳﺮﺍ ﺍﻳﻦ ﻧﻈﻢ ﻭ ﺍﺳﻠﻮﺏ ﺩﻗﻴﻖ ﻗﺮﺁﻥ ﻭ ﻣﻌﺎﻧﻲ ﻭ ﺣﻜﻢ ﺑﻠﻨﺪ ﭘﺎﻳﺔ ﺁﻥ ﻭ ﺍﺯ ﻃﺮﻓﻲ ﻛﺸﻒ‬
‫ﺣﻘﺎﺋﻖ ﺁﺳﻤﺎﻧﻲ ﻭ ﺩﻗﺎﺋﻖ ﻋﻠﻮﻡ ﻃﺒﻴﻌﻲ ﻭ ﺍﺳﺮﺍﺭ ﺟﻬﺎﻧﻲ ﻭ ﺣﻞّ ﻣﺸﻜﻼﺕ ﺍﺟﺘﻤﺎﻋﻲ ﻭ‬
‫ﺳﻴﺎﺳﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣﺤﺎﻝ ﺍﺳﺖ ﺍﺯ ﺟﻤﻌﻴﺖ ﺑﻴﺎﺑﺎﻧﻲ ﺻﺎﺩﺭ ﺷﻮﺩ‪ ،‬ﺍﺯ ﻣﺮﺩﻣﻲ‬
‫ﻛﻪ ﻓﻘﻂ ﺑﺎ ﺑﺖﭘﺮﺳﺘﻲ ﻭ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﻭ ﻏﺎﺭﺕ ﻭ ﻋﺪﺍﻭﺕ ﻭ ﺣﻖّﻛﺸﻲ ﻭ ﺯﻭﺭﮔﻮﺋﻲ ﻭ‬
‫ﺗﻔﺎﺧﺮ ﻭ ﺗﺒﺨﺘﺮ ﻭ ﻓﺎﻝ ﻭ ﺗﻄﻴ‪‬ﺮ ﺳﺮ ﻭ ﻛﺎﺭ ﺩﺍﺷﺘﻪ ﻭ ﺑﻜﻠﻲ ﺍﺯ ﺷﺮﺍﺋﻊ ﺣﻘﻴﻘﻲ ﻭ ﻗﻮﺍﻧﻴﻦ ﻋﻠﻤﻲ‬
‫ﺩﻭﺭ ﺑﻮﺩﻩ‪ ،‬ﺻﺎﺩﺭ ﮔﺮﺩﺩ‪ .‬ﻭ ﻫﺮ ﻛﺲ ﺩﺭ ﻗﺮﺁﻥ ﻧﻈﺮ ﻛﻨﺪ ﻭ ﻣﻌﺎﺭﻑ ﻭ ﻣﻌﺎﻧﻲ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ‬
‫ﻭ ﺩﺍﺭﺍﻱ ﺫﻭﻕ ﺳﺎﻟﻢ ﻭ ﻧﻈﺮ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﺍﺯ ﺧﻼﻝ ﻛﻠﻤﺎﺕ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﺁﻥ ﻧﻮﺭﻱ ﻣﻲﺑﻴﻨﺪ‬
‫ﻛﻪ ﻭﺿﻊ ﺩﻭﺭﺓ ﺟﺎﻫﻠﻴﺖ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻭﻣﻲﺑﻴﻨﺪ ﻗﺮﺁﻥ ﺗﻨﺎﺳﺐ ﺑﺎ ﻓﻜﺮ ﻣﺮﺩﻡ ﺁﻥ ﺩﻭﺭﻩ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﺎ ﻣﻠﻞ ﺍﻣﺮﻭﺯﻩ ﻛﻪ ﺳﺮﺍﭘﺎ ﺩﺭ ﺷﻬﻮﺕﭘﺮﺳﺘﻲ ﻭ ﺭﺫﺍﺋﻞ ﺍﺧﻼﻗﻲ ﻭ ﺑﻲﺍﻳﻤﺎﻧﻲ‬
‫ﺳﺎﻟﻬﺎ ﻓﺮﻭ ﺭﻓﺘﻪ ﻭ ﺟﺮﺛﻮﻣﺔ ﺍﻣﺮﺍﺽ ﺩﺭ ﺁﻧﺎﻥ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺧﻮﺑﻲ ﻭ ﺑﺪﻱ ﻭ‬
‫ﻛﻔﺮ ﻭﺍﻳﻤﺎﻥ ﺩﺭ ﻧﻈﺮﺷﺎﻥ ﻳﻜﺴﺎﻧﺴﺖ ﺭﻭﺑﺮﻭ ﺷﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺁﻧﺎﻥ ﺧﻄﺎﺏ ﻛﻨﺪ ﻭ ﺑﺨﻮﺍﻫﺪ‬
‫ﻧﺼﻴﺤﺖ ﻭ ﺍﺭﺷﺎﺩ ﻛﻨﺪ ﻣﺤﺎﻝ ﺍﺳﺖ ﺑﻴﺎﻧﺎﺗﻲ ﺯﻳﺒﺎﺗﺮ ﻭ ﺭﺳﺎﺗﺮ ﻭ ﺑﻬﺘﺮ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﺮﺍﻱ‬
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‫ﺁﻧﺎﻥ ﺑﮕﻮﻳﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺻﻮﺭﺕ ﺣﻘﻴﻘﻲ ﺍﺧﻼﻕ ﺁﻧﺎﻥ ﺭﺍ ﻣﺠﺴ‪‬ﻢ ﻭ ﻭﺿﻊ ﻧﻜﺒﺖﺑﺎﺭ ﺍﻳﺸﺎﻥ‬
‫ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺸﺎﻥ ﺩﻫﺪ ﻭ ﺭﺍﻩ ﺍﺻﻼﺡ ﻭ ﺩﻓﻊ ﻣﻔﺎﺳﺪﺷﺎﻥ ﺭﺍ ﺑﮕﻮﻳﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺍﺯ ﺗﺎﺭﻳﺦ‬
‫ﻗﺮﺁﻥ ﻭ ﻧﺰﻭﻝ ﺁﻥ ﻭ ﻣﺤﻴﻂ ﺁﻭﺭﻧﺪﺓ ﺁﻥ ﺑﻲﺧﺒﺮ ﺑﺎﺷﺪ‪ ،‬ﺧﻴﺎﻝ ﻣﻲﻛﻨﺪ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺯ ﻃﺮﻑ‬
‫ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺼﻠﺢ ﺩﻧﻴﺎ ﺑﺮﺍﻱ ﺍﻳﻦ ﻗﺮﻥ ﺻﺎﺩﺭ ﺷﺪﻩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻛﺴﻲ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺑﺨﻮﺑﻲ ﻓﻬﻤﻴﺪ ﻳﺎ ﺑﺎﻳﺪ ﺍﻋﺘﺮﺍﻑ ﻛﻨﺪ ﻛﻪ ﻗﺮﺁﻥ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻱ ﺳﺒﺤﺎﻧﺴﺖ ﻛﻪ ﻋﺎﻟﻢ ﺑﻪ ﺍﺳﺮﺍﺭ‬
‫ﻭ ﺍﺣﻮﺍﻝ ﺑﺸﺮ ﺑﻮﺩﻩ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻳﺎ ﺑﺎﻳﺪ ﻣﻌﺘﻘﺪ ﺷﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﺩﺭ ﺩﻭﺭﻩﺍﻱ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ‬
‫ﻋﺮﺏ ﺩﺭ ﻣﻨﺘﻬﺎﻱ ﺩﺭﺟﺎﺕ ﻋﻠﻢ ﻭ ﻛﻤﺎﻝ ﻭ ﺻﻼﺡ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﻣﻔﺎﺳﺪ‬
‫ﺍﺧﻼﻕ ﺯﻧﺪﮔﻲ ﻣﻲﻛﺮﺩﻩ‪ ،‬ﺍﻳﻦ ﻣﻌﻨﻲ ﺭﺍ ﭼﻮﻥ ﺗﺎﺭﻳﺦ ﺭﺩ‪ ‬ﻣﻲﻛﻨﺪ ﻧﺎﭼﺎﺭ ﺑﺎﻳﺪ ﺷﻜﻞ ﺍﻭﻝ ﺭﺍ ﻛﻪ‬
‫ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﭙﺬﻳﺮﺩ‪.‬‬

‫ﻗﺮﺁﻥ ﺳﺮﭼﺸﻤﻪ ﻋﻠﻮﻡ ﻣﻲﺑﺎﺷﺪ‬

‫ﻋﻠﻮﻡ ﺍﺳﻼﻣﻲ ﺷﻌﺐ ﺯﻳﺎﺩﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺗﻤﺎﻡ ﺷﻌﺐ ﮔﻮﻧﺎﮔﻮﻥ ﺁﻥ ﺍﺯ ﻗﺮﺁﻥ ﺳﺮﭼﺸﻤﻪ‬
‫ﮔﺮﻓﺖ‪ .‬ﻋﺪ‪‬ﻩﺍﻱ ﻣﺘﻮ‪‬ﺟﻪ ﺑﻪ ﺿﺒﻂ ﻟﻐﺎﺕ ﻭ ﻛﻠﻤﺎﺗﺶ ﺷﺪﻧﺪ ﻭ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﺣﺮﻭﻑ ﻭ‬
‫ﻣﺨﺎﺭﺟﺶ ﻛﻮﺷﺶ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﻗﺮﺍﺋﺖ ﻭ ﺗﺠﻮﻳﺪ ﻭ ﻋﻠﻢ ﺣﺮﻭﻑ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﺩﺳﺘﻪ ﺩﻳﮕﺮ‬
‫ﺩﺭ ﺍﻃﺮﺍﻑ ﺍﻋﺮﺍﺏ ﺣﺮﻛﺎﺗﺶ ﻭ ﺗﻐﻴﻴﺮ ﻛﻠﻤﺎﺗﺶ ﻭ ﺩﺭ ﻻﺯﻡ ﻭ ﻣﺘّﻌﺪﺩﻱ ﻭ ﻣﻮﺍﺩ‪ ‬ﻛﻠﻤﺎﺗﺶ‬
‫ﺑﺤﺚ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﻧﺤﻮ ﻭ ﺻﺮﻑ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺍﺯ ﻛﻴﻔﻴﺖ ﻛﺘﺎﺑﺖ ﻭﺭﺳﻢ ﺍﻟﻔﺎﻅ‬
‫ﺁﻥ ﺑﺤﺚ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﺭﺳﻢ ﺍﻟﺨﻂ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺑﻪ ﻣﻌﺎﻧﻲ ﻣﺤﺘﻤﻠﻪ ﻭ ﺗﺮﺟﻴﺢ ﺍﻳﻦ‬
‫ﻣﻌﻨﻲ ﺑﺮ ﺁﻥ ﻣﻌﻨﻲ ﭘﺮﺩﺍﺧﺘﻨﺪ ﺗﺎ ﺍﺯ ﺁﻥ ﻋﻠﻢ ﺗﻔﺴﻴﺮ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺩﺭ ﻗﻮﺍﻋﺪ ﻋﻘﻠﻲ‬
‫ﻭﺷﻮﺍﻫﺪ ﺗﻮﺣﻴﺪﻱ ﻭ ﺩﺭ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﻮﺩ ﺑﺤﺚ ﻧﻤﻮﺩ ﺗﺎ ﺍﺯ ﺁﻥ ﻋﻠﻢ‬
‫ﻛﻼﻡ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪ‪‬ﺓ ﺩﻳﮕﺮ ﺩﺭ ﻛﻴﻔﻴﺖ ﺍﺳﺘﺨﺮﺍﺝ ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﺣﻜﺎﻡ ﻭ ﺑﺤﺚ ﺩﺭ ﺣﻘﻴﻘﺖ ﻭ‬
‫ﻣﺠﺎﺯ ﻭ ﻋﺎﻡ ﻭ ﺧﺎﺹ‪ ‬ﻭ ﻧﺺ‪ ‬ﻭ ﻇﺎﻫﺮ ﻭ ﻣﺠﻤﻞ ﻭ ﻣﺒﻴﻦ ﻗﺮﺁﻥ ﺑﺤﺚ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﺍﺻﻮﻝ‬
‫ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪ‪‬ﻩﺍﻱ ﺩﺭ ﻓﺮﻭﻉ ﻭ ﺍﻓﻌﺎﻝ ﻣﻜﻠّﻔﻴﻦ ﻭ ﺻﺤﺖ ﻭ ﺑﻄﻼﻥ ﺁﻥ ﺗﻔﺤ‪‬ﺺ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ‬
‫ﻓﻘﻪ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪﻩ ﺩﻳﮕﺮ ﺩﺭ ﻗﺼﺺ ﻭ ﺁﺛﺎﺭ ﻭ ﺍﺧﺒﺎﺭ ﻗﺮﺁﻧﻲ ﺗﺠﺴﺲ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﺗﺎﺭﻳﺦ‬
‫ﻣﺮﺗﺐ ﺷﺪ‪ ،‬ﻋﺪﻩ ﺩﻳﮕﺮ ﺩﺭ ﻣﻮﺍﻋﻆ ﻭ ﻭﻋﺪ ﻭ ﻭﻋﻴﺪ ﻭ ﺻﻔﺎﺕ ﺣﺴﻨﻪ ﻭ ﺳﻴﺌﺔ ﺑﻴﺎﻥ ﺷﺪﻩ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﺗﻔﺤ‪‬ﺺ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﺍﺧﻼﻕ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪﻩ ﺩﻳﮕﺮﺩﺭ ﺧﻄﺎﺑﺎﺕ ﻭﺍﻗﺘﻀﺎﻱ ﻣﻘﺎﻣﺎﺕ‬
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‫ﺑﺤﺚ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﺧﻄﺎﺑﻪ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪﻩ ﺩﻳﮕﺮ ﺩﺭ ﺳﻬﺎﻡ ﻭ ﻓﺮﺍﺋﺾ ﻭ ﺗﻘﺴﻴﻤﺎﺕ ﻗﺮﺁﻥ‬
‫ﺗﺤﻘﻴﻖ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﺣﺴﺎﺏ ﺩﺭ ﺍﺳﻼﻡ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪ‪‬ﻩ ﺩﻳﮕﺮ ﺩﺭ ﻋﻠﻮﻡ ﻃﺒﻴﻌﻲ ﻗﺮﺁﻥ ﻭ‬
‫ﻛﻴﻔﻴﺖ ﺍﻳﺠﺎﺩ ﺷﺐ ﻭ ﺭﻭﺯ ﻭ ﮔﺮﺩﺵ ﻛﻮﺍﻛﺐ ﻭ ﺍﻧﺠﻢ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺍﺯ ﺁﻥ ﻋﻠﻢ ﻫﻴﺌﺖ ﺩﺭ‬
‫ﺍﺳﻼﻡ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻋﺪ‪‬ﻩ ﺩﻳﮕﺮ ﺩﺭ ﺍﻃﺮﺍﻑ ﺳﻼﺳﺖ ﻭ ﺭﻭﺍﻧﻲ ﺍﻟﻔﺎﻅ ﻗﺮﺁﻥ ﻭ ﺣﺴﻦ ﻧﻈﻢ ﻭ‬
‫ﺳﻴﺎﻕ ﻭ ﺍﻳﺠﺎﺯ ﻭ ﺍﻃﻨﺎﺏ ﺁﻥ ﺑﺤﺚ ﻛﺮﺩﻧﺪ ﺗﺎ ﻋﻠﻢ ﻣﻌﺎﻧﻲ ﻭ ﺑﻴﺎﻥ ﺑﻮﺟﻮﺩ ﺁﻣﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻋﻠﻢ ﺯ‪‬ﺑ‪‬ﺮ ﻭ ﺑﻴ‪‬ﻨﺎﺕ ﻭﺳﺎﻳﺮ ﻋﻠﻮﻡ ﻛﻪ ﻗﻮﺍﻋﺪ ﻭ ﻗﻮﺍﻧﻴﻦ ﺗﻤﺎﻡ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﮔﺮﻓﺘﻪ ﻭﺍﺯ ﺁﻥ‬
‫ﺍﺳﺘﺨﺮﺍﺝ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻋﻠﻮﻡ ﻓﻮﻕ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻧﻈﺮﻳﻪ ﺧﻮﺩ ﺍﺳﺘﺪﻻﻝ‬
‫ﻭ ﺍﺳﺘﺸﻬﺎﺩ ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭﺳﭙﺲ ﺑﻪ ﻭﺍﺳﻄﻪ ﻛﻮﺷﺶ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺷﺮﻕ ﻭ ﻏﺮﺏ‬
‫ﺗﺮﻗﻴﺎﺗﻲ ﺩﺭ ﺍﻳﻦ ﻋﻠﻮﻡ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻭﻟﻲ ﻣﺎﺩ‪‬ﻩ ﻭ ﻣﻨﺸﺄ ﻭ ﺳﺮﭼﺸﻤﻪ ﺗﻤﺎﻡ ﺍﻳﻦ ﻋﻠﻮﻡ ﻗﺮﺁﻥ ﺑﻮﺩﻩ‪،‬‬
‫ﺍﻣﺎ ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﺍﻣ‪‬ﻲ‪ ‬ﺑﻲﺳﻮﺍﺩﻱ ﻛﻪ ﻣﻴﺎﻥ ﺟﻤﻌﻲ ﺍﺯ ﺑﻲﺳﻮﺍﺩﺍﻥ ﻧﺸﻮ ﻭﻧﻤﺎ‬
‫ﻛﺮﺩﻩ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﭼﻨﻴﻦ ﻛﺘﺎﺑﻲ ﻛﻪ ﻣﺎﺩ‪‬ﻩ ﻫﻤﻪ ﺍﻳﻦ ﻋﻠﻮﻡ ﺑﻮﺩﻩ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻣﮕﺮ ﺁﻧﻜﻪ ﺍﺯ ﻃﺮﻑ‬
‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﻪ ﺍﻭ ﺗﻌﻠﻴﻢ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﺧﺼﺎﺋﺺ ﻗﺮﺁﻥ ﻭ ﺍﻣﺘﻴﺎﺯ ﺁﻥ‬

‫ﻳﻜﻲ ﺍﺯ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻗﺮﺁﻥ ﺍﺯ ﺳﺨﻨﺎﻥ ﺩﻳﮕﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﻧﻐﺰ ﻭ ﺷﻴﻮﺍ ﺳﺨﻦ ﻭ‬
‫ﻳﺎ ﺍﺷﻌﺎﺭ ﺩﻟﺮﺑﺎ ﮔﻔﺘﻪﺍﻧﺪﻛﻼﻡ ﺁﻧﺎﻥ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺗﺨﻴﻼّﺕ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﻳﺎ ﺷﻬﻮﺍﺕ‬
‫ﻭ ﻳﺎ ﻋﺸﻖ ﻭ ﺩﻟﺒﺎﺧﺘﮕﻲ ﻭ ﻳﺎ ﺗﻘﻠﻴﺪ ﺍﺯ ﺩﻳﮕﺮﻱ ﻭ ﻳﺎ ﻣﺪﺡ ﻭ ﺛﻨﺎ ﻭ ﺗﻤﻠّﻖ ﻭ ﺍﻋﺮﺍﻕ ﺑﻮﺩﻩ ﻛﻪ‬
‫ﺩﻟﻴﻞ ﺑﺮ ﭘﺴﺘﻲ ﻓﻜﺮ ﺍﺳﺖ‪ ،‬ﺑﺨﻼﻑ ﻗﺮﺁﻥ ﻛﻪ ﺣﻘﺎﺋﻖ ﻣﺤﺾ ﺭﺍ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺟﻤﻠﻪﺍﻱ ﺍﺯ‬
‫ﺗﺨﻴﻼﺕ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﻳﺎ ﺗﻘﻠﻴﺪﻳﺎﺕ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﺯ ﻋﺸﻖ ﻭ ﻋﺎﺷﻘﻲ ﻭ ﺭﻣﻮﺯ ﻋﺸﻖ ﺩﻡ ﻧﺰﺩﻩ ﻭ‬
‫ﭘﻴﭻ ﻭﺧﻢ ﻓﻜﺮﻱ ﻭ ﻓﻠﺴﻔﻪﺑﺎﻓﻲ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻓﻬﻢ ﻣﻌﺎﻧﻲ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻣﻘﺪﻣﺎﺕ ﻧﺪﺍﺭﺩ‪،‬‬
‫ﻭ ﺩﻗﺖ ﻭ ﺗﻔﻜﺮ ﺩﺭ ﺁﻥ ﻣﻮﺟﺐ ﺧﺴﺘﮕﻲ ﻭ ﻣﻼﻟﺖ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻟﻔﺎﻅ ﺁﻥ ﺑﺎ ﻣﻌﺎﻧﻲ ﻣﻄﺎﺑﻖ ﻭ‬
‫ﺭﺳﺎ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻧﻪ ﻛﻮﺗﺎﻩ ﺍﺳﺖ ﻭ ﻧﻪ ﺑﻠﻨﺪﺗﺮ‪ ،‬ﻭﻟﻲ ﮔﻔﺘﺎﺭ ﺩﻳﮕﺮﺍﻥ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻗﻮﺍﻱ‬
‫ﻓﻜﺮﻱ ﺭﺍ ﺑﻪ ﺯﺣﻤﺖ ﻣﻲﺍﻓﻜﻨﺪ ﻭ ﺑﺮﺍﻱ ﻓﻬﻢ ﻣﻌﺎﻧﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺧﻴﺎﻻﺕ ﻣﻲﻛﺸﺎﻧﺪ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﻔﺎﻅ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺩﺍﺋﺮﺓ ﻣﻌﺎﻧﻲ ﻭ ﻣﻘﺎﺻﺪ ﻳﺎ ﺗﻨﮓﺗﺮ ﻭ ﻳﺎ ﻭﺳﻴﻊﺗﺮ ﺍﺳﺖ‪ ،‬ﺑﻬﻤﻴﻦ ﺟﻬﺖ‬
‫ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﺪ‪ ،‬ﻛﺜﺮﺕ ﻭ ﺗﻜﺮﺍﺭ ﺁﻥ ﻣﻼﻝﺁﻭﺭ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻧﺸﺎﻁﺁﻭﺭ ﺍﺳﺖ‪،‬‬
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‫ﺑﺨﻼﻑ ﮔﻔﺘﺎﺭ ﻭ ﻳﺎ ﻛﺘﺐ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺟﺎﻣﻊ ﺍﻳﻦ ﻣﺰﺍﻳﺎ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻣﺰﺍﻳﺎ ﺑﺎﻻﺗﺮﻳﻦ‬
‫ﻓﺼﺎﺣﺖ ﺍﺳﺖ‪.‬‬

‫ﻭﺟﻪ ﺩﻭﻡ‪ :‬ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ‬

‫ﻳﻜﻲ ﺍﺯ ﺟﻬﺎﺕ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻓﺼﺎﺣﺖ ﺁﻧﺴﺖ‪ ،‬ﻭ ﻓﺼﺎﺣﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﻼﻡ ﺭﺳﺎ ﻭ‬
‫ﺭﻭﺍﻥ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﻛﻠﻤﺎﺕ ﺯﻳﺒﺎ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﻭ ﺍﺯ ﮔﺮﻩ ﻭ ﭘﻴﭻ ﻭ ﻣﺸﻜﻞ ﺧﺎﻟﻲ ﺑﺎﺷﺪ ﻭ ﺑﻪ‬
‫ﺍﺿﺎﻓﻪ ﺯﻧﻨﺪﻩ ﻧﺒﺎﺷﺪ‪ ،‬ﻳﻌﻨﻲ ﺩﻻﻟﺖ ﺁﻥ ﺑﺮ ﻣﻌﻨﻲ ﻃﺒﻴﻌﻲ ﺑﺎﺷﺪ‪ ،‬ﻋﺮﺏ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺩﺭ ﻓﻦّ‬
‫ﻓﺼﺎﺣﺖ ﺑﺤﺪ‪ ‬ﺍﻋﻠﻲ ﻛﻪ ﺑﺮﺍﻱ ﺑﺸﺮ ﻣﻤﻜﻦ ﺑﺎﺷﺪ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻟﻔﺎﻇﻲ ﻛﻪ ﺷﺎﻳﺴﺘﻪ‬
‫ﻣﻘﺼﻮﺩﺷﺎﻥ ﺑﻮﺩ ﺑﻪ ﺁﺳﺎﻧﻲ ﻭ ﺯﻳﺒﺎﺋﻲ ﺑﺮ ﺯﺑﺎﻧﺸﺎﻥ ﺟﺎﺭﻱ ﺑﻮﺩ‪ ،‬ﻭ ﺑﻪ ﻓﺼﺎﺣﺖ ﺍﻓﺘﺨﺎﺭ‬
‫ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺯﻣﻴﻨﻪ ﻣﻬﻴﺎ ﺷﺪﻩ ﺑﻮﺩ ﺑﺮﺍﻱ ﺁﻣﺪﻥ ﻛﻼﻡ ﺧﺪﺍ‪ ،‬ﺯﻳﺮﺍ ﻛﻼﻡ ﺧﺪﺍ ﺍﺯ ﻫﺮ ﻧﻘﺺ ﻭ‬
‫ﻋﻴﺒﻲ ﻣﺒ‪‬ﺮﺍ ﺍﺳﺖ‪ ،‬ﻭ ﻓﺼﻴﺢﺗﺮ ﺍﺯ ﺁﻥ ﺑﺮﺍﻱ ﻣﺨﻠﻮﻕ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺩﺭ‬
‫ﺍﻳﺠﺎﺩ ﻣﻮﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ ﻫﻴﭻ ﮔﻮﻧﻪ ﻋﻴﺒﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺑﻪ ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﺁﻧﭽﻪ ﻟﻮﺍﺯﻡ ﻭ‬
‫ﺍﺣﺘﻴﺎﺟﺎﺕ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻋﻄﺎ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺑﻤﺎﻧﻨﺪ ﺁﻥ ﻛﺴﻲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﻫﻤﺎﻥ ﻃﻮﺭ‬
‫ﻛﻼﻣﻲ ﺭﺍ ﻛﻪ ﺣﻘﺘﻌﺎﻟﻲ ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﺗﻤﺎﻡ ﻛﻤﺎﻻﺕ ﻟﻔﻈﻲ ﺩﺭ ﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻭﻟﻴﻜﻦ‬
‫ﺷﻨﺎﺧﺘﻦ ﻭ ﺗﻤﻴﺰ ﺩﺍﺩﻥ ﻛﻼﻡ ﺣﻖّ ﺍﺯ ﻛﻼﻡ ﻏﻴﺮ ﺑﺮﺍﻱ ﻫﺮ ﻛﺴﻲ ﺁﺳﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﺍﺷﺨﺎﺻﻲ‬
‫ﺩﺭ ﻓﺼﺎﺣﺖ ﺗﺮﻗﻲ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺳﺨﻦﺳﻨﺞ ﺑﺎﺷﻨﺪ ﺗﺎ ﺑﻪ ﺭﻣﻮﺯ ﻓﺼﺎﺣﺖ ﻭ ﺯﻳﺒﺎﺋﻲ ﻛﻼﻡ ﻭﺍﻗﻒ‬
‫ﺑﺎﺷﻨﺪ‪ ،‬ﺗﺎ ﻣﺤﺴﻨﺎﺕ ﻛﻼﻡ ﺧﺪﺍ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﭼﻮﻥ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﺷﺪ ﺩﺭ ﻣﻴﺎﻥ ﻋﺮﺏ‬
‫ﻣﻬﺎﺑﺘﻲ ﺑﻮﺟﻮﺩﺁﻭﺭﺩ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﺮﺁﻥ ﺑﺎﺧﺘﻨﺪ‪ ،‬ﻭ ﻫﻤﻪ ﺑﻪ ﺿﻌﻒ ﺧﻮﺩ ﺩﺭ ﺁﻭﺭﺩﻥ‬
‫ﭼﻨﻴﻦ ﻛﻼﻣﻲ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﭼﻨﺎﻥ ﻣﺠﺬﻭﺏ ﻭ ﺩﻟﺒﺎﺧﺘﻪ ﺁﻥ ﺷﺪﻧﺪ ﻛﻪ ﻳﺎﺭﺍﻱ ﻣﻘﺎﻭﻣﺖ ﻭ‬
‫ﻳﺎ ﻛﺘﻤﺎﻥ ﺣﻖ ﺩﺭ ﺧﻮﺩ ﻧﺪﻳﺪﻧﺪ‪ ،‬ﻭ ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﺍﮔﺮ ﺑﻤﻌﺎﺭﺿﻪ ﺑﺎ ﻗﺮﺁﻥ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﻳﺎ‬
‫ﺑﺪﺳﺎﺋﺲ ﻭ ﺣﻴﻠﻪ ﺍﺯ ﺍﻫﻤﻴﺖ ﺁﻥ ﺑﻜﺎﻫﻨﺪ ﺭﺳﻮﺍ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﻓﺼﺤﺎﻱ ﻋﺮﺏ ﺑﻌﺠﺰ ﺧﻮﺩ‬
‫ﺍﻗﺮﺍﺭ ﻭ ﺍﺯ ﻣﻌﺎﺭﺿﻪ ﻭ ﺗﻔﺎﺧﺮ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺩﺭﻛﻼﻡ ﻓﺼﺤﺎء‪ ،‬ﺟﺎﻱ ﻣﻌﺎﺭﺿﻪ ﻭ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‬

 ‫‪181‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺗﺮﺗﻴﺐ ﺣﺮﻭﻑ ﻭ ﺗﺮﻛﻴﺐ ﻛﻼﻡ ﻓﺼﺤﺎء ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺩﺭ ﺗﻐﺒﻴﺮﺍﺕ ﺍﻳﺸﺎﻥ ﻧﻘﺺ ﻭ‬
‫ﺳﺴﺘﻲ ﺭﺍﻩ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻟﺬﺍ ﻣﺠﺎﻝ ﻣﻌﺎﺭﺿﻪ ﻭ ﺗﻔﺎﺧﺮ ﻭ ﺍﻳﺮﺍﺩ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺩﻭ ﻧﻔﺮ‬
‫ﺧﻄﻴﺐ ﻭ ﻳﺎ ﺩﻭﺷﺎﻋﺮ ﻭ ﻳﺎ ﺩﻭ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﻣﻘﺎﻡ ﺑﺮﺗﺮﻱ ﺩﺭ ﺳﺨﻦ ﺑﺮﺁﻳﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺯﻣﺎﻥ‬
‫ﺟﺎﻫﻠﻴﺖ ﻛﺎﺭﻱ ﺑﻮﺩﻩ ﻣﻌﻤﻮﻟﻲ ﻭ ﻫﺮ ﮔﻮﻳﻨﺪﻩ ﺑﻪ ﺳﺨﻦ ﺯﻳﺒﺎﻱ ﺧﻮﺩ ﻣﻲﺑﺎﻟﻴﺪ‪ ،‬ﻭ ﺑﺎ ﺩﻳﮕﺮﺍﻥ‬
‫ﻣﻌﺎﺭﺿﻪ ﻣﻲﻛﺮﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﻗﺮﺁﻥ ﺁﻧﭽﻪ ﺩﻗﺎﺋﻖ ﺑﻴﺎﻧﻲ ﻭ ﻟﻄﺎﺋﻒ ﻭ ﺯﻳﺒﺎﺋﻲ ﻟﻔﻈﻲ ﺗﺼﻮ‪‬ﺭ ﺷﻮﺩ‬
‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺠﺎﻟﻲ ﺑﺮﺍﻱ ﻣﻌﺎﺭﺿﻪ ﺑﺎﻗﻲ ﻧﻤﻲﻣﺎﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺍﮔﺮ ﻛﺴﻲ ﻳﻚ ﻛﻠﻤﻪ‬
‫ﺍﺯﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻋﻮﺽ ﻛﻨﺪ‪ ،‬ﺍﺯ ﻟﻄﺎﻓﺖ ﻭ ﺩﻗﺎﺋﻖ ﻛﻤﺎﻟﻲ ﺁﻥ ﻛﺎﺳﺘﻪ ﻭ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﻬﺘﺮ ﺍﺯ‬
‫ﺁﻥ ﻭ ﻳﺎ ﻣﺴﺎﻭﻱ ﺁﻥ ﻛﻠﻤﻪﺍﻱ ﺑﻴﺎﻭﺭﺩ ﻛﻪ ﻣﻌﻨﻲ ﻫﻤﺎﻥ ﻛﻠﻤﻪ ﻣﺤﺬﻭﻑ ﺭﺍ ﺑﺪﻫﺪ‪ ،‬ﻭ ﺑﻪ‬
‫ﻓﺼﺎﺣﺖ ﻭ ﺗﻨﺎﺳﺐ ﻛﻠﻤﻪ ﻗﺮﺁﻧﻲ ﺑﺎﺷﺪ‪ .‬ﻣﺎ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻳﻚ ﺁﻳﻪ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫ﻣﻲﺁﻭﺭﻳﻢ ﺗﺎ ﺑﺒﻴﻨﻴﻢ ﺁﻳﺎ ﻣﻲﺷﻮﺩ ﺟﺎﻱ ﻳﻚ ﻛﻠﻤﻪ ﺁﻥ ﺭﺍ ﻋﻮﺽ ﻛﺮﺩ ﻭ ﻳﺎ ﻛﻠﻤﻪ ﺩﻳﮕﺮﻱ ﻣﺎﻧﻨﺪ‬
‫ﺁﻥ ﺭﺍ ﮔﺬﺍﺷﺖ‪ ،‬ﺗﺎ ﺧﻮﺍﻧﻨﺪﻩ ﺑﻪ ﻋﻈﻤﺖ ﻛﻼﻡ ﺣﻖ ﭘﻲ ﺑﺮﺩ‪ ،‬ﻭ ﺑﻪ ﺩﺭﻳﺎﻱ ﺣﻴﺮﺕ ﻓﺮﻭ ﺭﻭﺩ‪.‬‬
‫ﺣﻖ ﺗﻌﺎﻟﻲ ﺩﺭ ﺁﺧﺮ ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪          ‬‬
‫‪    ‬‬

‫‪             ‬‬

‫)ﻟﻘﻤﺎن‪(۳۴ :‬‬ ‫‪   ‬‬

‫»ﻣﺤﻘﻖ ﺑﺪﺍﻥ ﻛﻪ ﻓﻘﻂ ﻧﺰﺩ ﺧﺪﺍ ﺍﺳﺖ ﺩﺍﻧﺶ ﺳﺎﻋﺖ ﻗﻴﺎﻣﺖ ﻭ ﺍﻭ ﺍﺳﺖ ﻛﻪ ﻧﺎﺯﻝ‬
‫ﻣﻲﻛﻨﺪ ﺑﺎﺭﺍﻥ ﻣﻔﻴﺪ ﺭﺍ ﻭ ﻣﻲﺩﺍﻧﺪ ﺁﻧﭽﻪ ﺩﺭ ﺍﺭﺣﺎﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺴﻲ ﺧﻮﺩ ﻧﻤﻲﺩﺍﻧﺪ ﻓﺮﺩﺍ‬
‫ﭼﻪ ﻛﺴﺐ ﻣﻲﻛﻨﺪ ﻭ ﻛﺴﻲ ﺧﻮﺩ ﻧﻤﻲﺩﺍﻧﺪ ﺑﻪ ﻛﺪﺍﻡ ﺯﻣﻴﻦ ﻣﻲﻣﻴﺮﺩ ﻣﺤﻘﻘﺎ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ‬
‫ﺩﺍﻧﺎ ﻭ ﺁﮔﺎﻩ ﺑﻪ ﻇﻮﺍﻫﺮ ﻭ ﺑﻮﺍﻃﻦ ﺍﻣﻮﺭ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻛﻠﻤﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ ﻭ ﻛﻠﻤﻪ ﻣﺸﺎﺑﻪ‬
‫ﺟﺎﻱ ﺁﻥ ﺑﮕﺬﺍﺭﻳﻢ ﺍﺯ ﻟﻄﺎﻓﺖ ﺁﻥ ﻛﺎﺳﺘﻪ ﻣﻲﺷﻮﺩ ﻭ ﻣﻌﻨﻲ ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ‬
‫ﺁﻳﻪ ﺧﺪﺍ ﻋﻠﻢ ﭘﻨﺞ ﭼﻴﺰ ﺭﺍ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﻮﺩ ﺩﺍﺩﻩ ﻭ ﺧﻮﺍﺳﺘﻪ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﻋﻠﻢ ﺍﻳﻦ ﭘﻨﺞ‬
‫ﭼﻴﺰ ﺭﺍ ﺍﺣﺪﻱ ﺟﺰ ﺍﻭ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻋﻠﻲ‪ ‬ﺩﺭ ﺧﻄﺒﻪ ‪ 128‬ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻋﻠﻢ ﺍﻳﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪182‬‬

‫ﭘﻨﺞ ﭼﻴﺰ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﻭ ﺍﺣﺪﻱ ﺣﺘﻲ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﺻﻴﺎء ﻧﻤﻲﺩﺍﻧﻨﺪ« ﺣﺎﻝ ﺷﻤﺎ ﺩﺭ‬
‫ﻛﻠﻤﺎﺕ ﺍﻳﻦ ﺁﻳﻪ ﺩﻗﺖ ﻛﻨﻴﺪ‪:‬‬
‫ﺍﻭﻻً – ﺧﺪﺍ ﻋﻨﺪﻩ ﺭﺍ ﻛﻪ ﺧﺒﺮ ﺍﺳﺖ ﻣﻘﺪﻡ ﺩﺍﺷﺘﻪ ﺑﺮ ﻋﻠﻢ اﻟﺴﺎﻋﺔ ﻛﻪ ﻣﺒﺘﺪﺍء ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﻣﺆﺧﺮّ ﻣﻲﺩﺍﺷﺖ ﻣﻔﻴﺪ ﺍﻧﺤﺼﺎﺭ ﻧﺒﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺑﺠﺎﻱ ﺗﻘﺪﻳﻢ ﻭ ﺗﺄﺧﻴﺮ ﻣﺒﺘﺪﺍء ﻭ ﺧﺒﺮ ﻛﻠﻤﻪ‬
‫»إﻧﻤﺎ« ﻣﻲﺁﻭﺭﺩ ﺻﺤﻴﺢ ﻧﺒﻮﺩ ﺯﻳﺮﺍ ﻋﻠﻢ ﺣﻖ ﻣﻨﺤﺼﺮ ﻣﻲﺷﺪ ﺑﻪ ﺍﻳﻦ ﭘﻨﺞ ﭼﻴﺰ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ‬
‫ﺗﻤﺎﻡ ﻣﻔﺎﺗﻴﺢ ﻋﻠﻮﻡ ﻏﻴﺐ ﻭ ﻏﻴﺮ ﻏﻴﺐ ﻧﺰﺩ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﺧﺪﺍ ﺍﺳﺖ ﻛﻪ ﻣﻲﺩﺍﻧﺪ ﻳﻚ ﺷﻦ‬
‫ﻛﻮﭼﻚ ﻣﻴﺎﻥ ﺗﭙﺔ ﺑﺰﺭگ ﺷﻦ ﺩﺭ ﻃﻮﻓﺎﻥ ﻧﻮﺡ ﻛﺠﺎ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻛﺠﺎ ﺭﻓﺘﻪ ﻭ ﺫﺭﺍﺕ ﻫﺮ ﺗﭙﻪ ﺷﻦ‬
‫ﺍﺯ ﺍﻭﻝ ﺧﻠﻘﺖ ﺗﺎ ﺑﺤﺎﻝ ﭼﻨﺪﻳﻦ ﻣﺮﺗﺒﻪ ﺗﻐﻴﻴﺮ ﻣﻜﺎﻥ ﺩﺍﺩﻩ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﻤﺎﻡ ﺫﺭﺍﺕ ﺁﺑﻬﺎ ﻭ‬
‫ﺑﺨﺎﺭﻫﺎ ﻭ ﻏﺒﺎﺭﻫﺎ ﻭ ﺧﺎﻙﻫﺎ ﻭ ﺳﺎﻳﺮ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ‪ ،‬ﭘﺲ ﻋﻠﻢ ﺧﺪﺍ ﻣﻨﺤﺼﺮ ﺑﻪ ﺍﻳﻦ ﭘﻨﺞ ﭼﻴﺰ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻭ ﻟﺬﺍ »إﻧﻤﺎ« ﻧﻴﺎﻭﺭﺩﻩ ﺑﻠﻜﻪ ﺑﻪ ﺗﻘﺪﻳﻢ ﺧﺒﺮ ﺍﻛﺘﻔﺎ ﻛﺮﺩﻩ ﺗﺎ ﺣﺼﺮ ﻋﻠﻢ ﺍﻳﻦ ﭘﻨﺞ ﭼﻴﺰ‬
‫ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﻴﺎﻥ ﻛﻨﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎً – ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﻠﻢ اﻟﺴﺎﻋﺔ ﻭ ﺍﮔﺮ ﻛﻠﻤﻪ ﺍﻟﺴﺎﻋﻪ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ ﻭ ﻛﻠﻤﻪ »اﻟﻘﻴﺎﻣﺔ« ﺭﺍ ﺟﺎﻱ‬
‫ﺁﻥ ﺑﮕﺬﺍﺭﻳﻢ ﻣﻌﻨﻲ ﻣﻘﺼﻮﺩ ﻭ ﻟﻄﺎﻓﺖ ﺁﻥ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ‪ ،‬ﭼﺮﺍ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻋﻠﻢ ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﻗﻴﺎﻣﺖ ﺩﺍﺭﺩ ﻭ ﻣﻨﺤﺼﺮ ﺑﻪ ﺧﺪﺍ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻫﺮ ﺑﻨﺪﺓ ﻣﺆﻣﻦ ﺑﺎﻳﺪ ﻋﻠﻢ ﻭ‬
‫ﺍﻳﻤﺎﻥ ﺑﻪ ﻗﻴﺎﻣﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻣﺎ ﺳﺎﻋﺖ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﺭﺍ ﺍﺣﺪﻱ ﻧﻤﻲﺩﺍﻧﺪ ﺟﺰ ﺧﺪﺍ ﻭ ﻟﺬﺍ‬
‫ﺗﻌﺒﻴﺮ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻛﻠﻤﻪ اﻟﺴﺎﻋﺔ‪.‬‬
‫ﺛﺎﻟﺜﺎً – ﻓﺮﻣﻮﺩﻩ‪ :‬و ﻳﻨﺰل اﻟﻐﻴﺚ ﻭ ﺁﻥ ﺭﺍ ﻋﻄﻒ ﻛﺮﺩﻩ ﺑﻪ ﺟﻤﻠﻪ ﻋﻠﻢ اﻟﺴﺎﻋﺔ ﻋﻄﻒ ﺟﻤﻠﻪ‬
‫ﻓﻌﻠﻴﻪ ﺑﻪ ﺍﺳﻤﻴﻪ ﻛﻪ ﻫﻤﺎﻥ ﺣﺼﺮﻱ ﻛﻪ ﺩﺭ ﻣﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﺳﺖ ﺩﺭ ﻣﻌﻄﻮﻑ ﺑﻴﺎﻳﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻧﻪ‬
‫ﺍﺧﺘﺼﺎﺹ ﺍﻓﺎﺩﻩ ﻧﻤﻲﺷﺪ‪ ،‬ﻭ ﻛﻠﻤﻪ ﻏﻴﺚ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﻭ ﺍﮔﺮ ﻏﻴﺚ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ ﻭ ﺑﺠﺎﻱ‬
‫ﻣﺎءا ﻭ ﻳﺎ َو ْدق ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻛﻠﻤﺎﺕ‬ ‫ﺁﻥ ﻛﻠﻤﻪ ﻣﻄَﺮ ﻭ ﻳﺎ واﺑِﻞ ﻭ ﻳﺎ ﻃﻞ ﻭ ﻳﺎ ﻛﻠﻤﻪ ﻣﻦ اﻟ ﱠ ِ‬
‫ﺴﻤﺎء ً‬ ‫ّ‬ ‫َ‬
‫ﻛﻪ ﻫﻤﻪ ﺑﻪ ﻣﻌﻨﻲ ﺑﺎﺭﺍﻥ ﺍﺳﺖ ﺑﺠﺎﻱ ﻏﻴﺚ ﺑﮕﺬﺍﺭﻳﻢ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﻌﻨﻲ ﻣﻘﺼﻮﺩ ﻭ‬
‫ﻟﻄﺎﻓﺖ ﻛﻼﻡ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ‪ ،‬ﺯﻳﺮﺍ ﻣﻤﻜﻦ ﺍﺳﺖ ﻫﺮ ﻣﻬﻨﺪﺱ ﻫﻮﺍﺷﻨﺎﺳﻲ ﺑﻪ ﻭﺍﺳﻄﻪ ﻣﻘﺪﻣﺎﺕ‬
‫ﻋﻠﻤﻲ ﺑﺪﺍﻧﺪ ﻓﺮﺩﺍ ﻣﺜﻼ ﺑﺎﺭﺍﻥ ﻣﻲﺁﻳﺪ ﻭ ﺧﺒﺮ ﺩﻫﺪ ﻭ ﺧﺒﺮ ﺍﻭ ﺻﺪﻕ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﺍﻳﻦ ﻋﻠﻢ‬
‫ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﺧﺪﺍ ﻛﻠﻤﻪ ﻏﻴﺚ ﺭﺍ ﺁﻭﺭﺩﻩ ﻛﻪ ﺑﻤﻌﻨﻲ ﺑﺎﺭﺍﻥ ﻣﻔﻴﺪ ﻻﻳﻀﺮ‬
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‫ﺍﺳﺖ‪ ،‬ﻭ ﻫﻴﭻ ﻣﻬﻨﺪﺱ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻋﻠﻢ ﭘﻴﺪﺍ ﻛﻨﺪ ﻛﻪ ﺑﺎﺭﺍﻥ ﻓﺮﺩﺍ ﻣﻔﻴﺪ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﻀﺮ‪ ،‬ﭘﺲ‬
‫ﻋﻠﻢ ﻧﺰﻭﻝ ﻏﻴﺚ ﻏﻴﺮ ﺍﺯ ﻋﻠﻢ ﻧﺰﻭﻝ ﻣﻄﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ‪ ،‬ﺍﮔﺮ‬
‫ﻋﻮﺽ ﺷﻮﺩ ﺑﺎ ﻛﻠﻤﻪ ﻣﺸﺎﺑﻪ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪.‬‬
‫ﺭﺍﺑﻌﺎً – ﻓﺮﻣﻮﺩﻩ‪ :‬و ﻳﻌﻠﻢ ﻣﺎ ﻓﯽ اﻷرﺣﺎم ﻭ ﻣﻌﻨﻲ‪ :‬ﻣﺎ ﻓﯽ اﻷرﺣﺎم ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪ‬
‫ﻫﻮﻳ‪‬ﺖ ﺗﺎﻣ‪‬ﻪ ﺁﻧﭽﻪ ﺩﺭ ﺭﺣﻤﻬﺎﻱ ﺯﻧﺎﻥ ﺍﺳﺖ ﺍﺯ ﺍﺑﺘﺪﺍء ﺗﻜﻮﻳﻦ ﺗﺎ ﺍﻧﺘﻬﺎﻱ ﺍﻣﺮ ﺁﻥ ﺭﺍ ﻛﻪ ﺑﺸﺮ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﺑﻪ ﺳﻌﺎﺩﺕ ﻣﻲﺭﺳﺪ ﻭ ﻳﺎ ﺷﻘﺎﻭﺕ‪ ،‬ﺻﺎﻟﺢ ﻣﻲﺷﻮﺩ ﻭ ﻳﺎ ﻃﺎﻟﺢ‪ ،‬ﺩﻭﺯﺧﻲ ﻣﻲﺷﻮﺩ‬
‫ﻭ ﻳﺎ ﺑﻬﺸﺘﻲ‪ ،‬ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ ﺭﺍ ﻣﻲﺩﺍﻧﺪ‪ .‬ﻭ ﺍﮔﺮ ﻛﻠﻤﻪ "ﻣﺎ" ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ ﻭ ﺑﺠﺎﻱ ﺁﻥ ﻛﻠﻤﻪ‬
‫»ﻣﻦ« ﺑﮕﺬﺍﺭﻳﻢ ﻭ ﺑﮕﻮﺋﻴﻢ ﻣﻦ ﻓﯽ اﻷرﺣﺎم ﻣﻌﻨﻲ ﻋﻮﺽ ﻣﻲﺷﻮﺩ‪ ،‬ﭼﻨﻴﻦ ﻣﻲ ﺷﻮﺩ ﻛﻪ؛ ﺧﺪﺍ‬
‫ﻣﻲ ﺩﺍﻧﺪ ﺁﻧﻜﻪ ﺩﺭ ﺭﺣﻤﻬﺎ ﺍﺳﺖ ﭘﺴﺮ ﻣﻲ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺩﺧﺘﺮ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺷﻜﺎﻟﻲ ﭘﻴﺪﺍ‬
‫ﻣﻲﺷﻮﺩ ﻛﻪ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻫﺮ ﺩﻛﺘﺮ ﺟﻨﻴﻦﺷﻨﺎﺳﻲ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻋﻠﻤﻲ ﻭ ﻳﺎ‬
‫ﺍﺷﻌ‪‬ﻪ ﺑﺮﻕ ﺑﻔﻬﻤﺪ ﻛﻪ ﺩﺭ ﺭﺣﻢ ﻓﻼﻥ ﺯﻥ ﭘﺴﺮ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺧﺘﺮ‪ ،‬ﻭ ﺍﻳﻦ ﻋﻠﻢ ﺍﺧﺘﺼﺎﺹ ﺑﻪ‬
‫ﺧﺪﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺣﻘّﺘﻌﺎﻟﻲ ﻣﺎ ﻓﯽ اﻷرﺣﺎم ﻓﺮﻣﻮﺩﻩ ﺗﺎ ﭼﻨﻴﻦ ﺍﺷﻜﺎﻟﻲ ﻧﺸﻮﺩ‪.‬‬
‫ﺐ َﻏﺪاً& ﻭﻧﻔﺮﻣﻮﺩﻩ ﻣﺎذا ﻳﻘﻊ ﻏ ًﺪا‪ ،‬ﺯﻳﺮﺍ‬ ‫ِ‬ ‫ِ‬
‫ﺲ ﱠﻣﺎذَا ﺗَﻜْﺴ ُ‬
‫ﺧﺎﻣﺴﺎً – ﻓﺮﻣﻮﺩﻩ‪َ * :‬وَﻣﺎ ﺗَ ْﺪري ﻧـَ ْﻔ ٌ‬
‫ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﺁﻧﻜﻪ ﻛﺴﺐ ﻓﺮﺩﺍﻱ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﻧﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﺳﺎﻳﺮ ﺍﻣﻮﺭ ﺭﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﭘﺲ‬
‫ﺑﻪ ﻃﺮﻳﻖ ﺍﻭﻟﻲ ﺍﺯ ﻛﺎﺭ ﺩﻳﮕﺮﺍﻥ ﺑﻲﺧﺒﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻛﻠﻤﻪ ﺗﻜﺴﺐ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺍﮔﺮ ﺁﻥ ﺭﺍ‬
‫ﺑﺮﺩﺍﺭﻳﻢ ﻭ ﺑﺠﺎﻱ ﺁﻥ ﻓﻌﻞ ﺩﻳﮕﺮﻱ ﺑﮕﺬﺍﺭﻳﻢ ﻟﻄﺎﻓﺖ ﻣﻄﻠﺐ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ‪.‬‬
‫ﺳﺎﺩﺳﺎً – ﻓﺮﻣﻮﺩﻩ‪ :‬ﻭ‪‬ﻣ‪‬ﺎ ﺗَﺪ‪‬ﺭِﻱ ﻧَﻔْﺲ‪ ‬ﻭ ﻛﻠﻤﻪ ﻧﻔﺲ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﻭ ﺍﮔﺮ ﺑﺠﺎﻱ ﺁﻥ‬
‫أﺣﺪ ﻳﺎ ﻛﻠﻤﻪ ﺑﺸﺮ ﻭ ﻳﺎ اﻧﺴﺎن ﺑﮕﺬﺍﺭﻳﻢ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻫﺮ ﻓﺮﺩﻱ ﻭ ﻳﺎ ﺑﺸﺮﻱ ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﺑﻪ ﻭﺍﺳﻄﻪ ﻭﺣﻲ ﻭ ﻳﺎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺧﺒﺮﺩﺍﺩﻥ ﺭﺳﻮﻝ ﺍﺯ ﻭﺣﻲ ﺑﺪﺍﻧﺪ ﻓﺮﺩﺍ ﭼﻪ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻣﺎ‬
‫ﻫﻴﭻ ﻛﺲ ﺑﻪ ﺧﻮﺩﻱ ﺧﻮﺩ ﻭ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﻧﻤﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﻛﻠﻤﻪ ﻧﻔﺲ ﻛﻪ ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ‬
‫ﺑﻤﻌﻨﻲ ﺧﻮﺩﺵ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﻣﻌﻨﻲ ﺭﺍ ﻣﻲﻓﻬﻤﺎﻧﺪ ﻛﻪ ﺍﺣﺪﻱ ﺧﻮﺩﺵ ﻧﻤﻲﺩﺍﻧﺪ ﻓﺮﺩﺍ ﭼﻪ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﺍﻳﻦ ﻋﻠﻢ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ‪.‬‬
‫ﻮت& ﺑﺎﺯ ﻛﻠﻤﻪ ﻧﻔﺲ ﺭﺍ ﺁﻭﺭﺩﻩ ﻛﻪ ﻣﻔﻴﺪ‬
‫ض ﲤَُ ُ‬ ‫ﺲ ﺑِﺄَ ﱢ‬
‫ي أ َْر ٍ‬ ‫ِ‬
‫ﺳﺎﺑﻌﺎً – ﻓﺮﻣﻮﺩﻩ‪َ * :‬وَﻣﺎ ﺗَ ْﺪري ﻧَـ ْﻔ ٌ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺣﺪﻱ ﺑﺨﻮﺩﻱ ﺧﻮﺩ ﻧﻤﻲﺩﺍﻧﺪ ﺑﻪ ﻛﺪﺍﻡ ﺯﻣﻴﻦ ﻣﻲﻣﻴﺮﺩ‪ ،‬ﺍﻣﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪184‬‬

‫ﺗﻮﺳﻂّ ﻭﺣﻲ ﺍﻟﻬﻲ ﺑﺪﺍﻧﺪ ﻭ ﻣﻘﺼﻮﺩ ﻧﻘﺾ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭ ﺍﻣﺎ ﺍﮔﺮ ﻛﻠﻤﻪ ﺩﻳﮕﺮﻱ ﺟﺎﻱ ﺁﻥ‬
‫ﺑﮕﺬﺍﺭﻳﻢ ﻫﺪﻑ ﺍﻟﻬﻲ ﻧﻘﺾ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺛﺎﻣﻨﺎً – ﺟﻤﻠﻪ َﻣﺎ ﺗَ ْﺪ ِري ﺭﺍ ﻣﻜﺮﺭ ﻛﺮﺩﻩ ﺑﺮﺍﻱ ﺗﺄﻛﻴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻲﻓﺮﻣﻮﺩ ﺑِﺄَ ﱢ‬
‫ي أ َْر ٍ‬
‫ض ﺑﻪ‬
‫ﻋﻄﻒ ﻣﻌﻤﻮﻝ ﺑﺮ ﻣﻌﻤﻮﻝ ﺑﺪﻭﻥ ﺗﻜﺮﺍﺭ َوَﻣﺎ ﺗَ ْﺪ ِري ﻣﻔﻴﺪ ﺗﺄﻛﻴﺪ ﻧﺒﻮﺩ‪.‬‬
‫ﺐ ﺟﻤﻠﻪ ﺍﺳﻤﻴﻪ ﻣﻲﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺑﺠﺎﻱ ﺁﻥ ﻣﻲﻓﺮﻣﻮﺩ »ﻛﺴﺐ ﻏﺪﻩ«‬ ‫ِ‬
‫ﺗﺎﺳﻌﺎً – ﱠﻣﺎذَا ﺗَﻜْﺴ ُ‬
‫ﺑﻄﻮﺭ ﻣﻀﺎﻑ ﻭ ﻣﻀﺎﻑ ﺍﻟﻴﻪ ﻟﻄﺎﻓﺖ ﺟﻤﻠﻪ ﺍﺳﻤﻴﻪ ﺭﺍ ﻧﺪﺍﺷﺖ‪ ،‬ﺯﻳﺮﺍ ﺟﻤﻠﻪ ﺍﺳﻤﻴﻪ ﺩﻻﻟﺖ ﺑﺮ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﻭ ﺩﻭﺍﻡ ﺩﺍﺭﺩ‪.‬‬
‫ﻭ ﺍﻟﺒﺘﻪ ﺍﻫﻞ ﺍﺩﺏ ﻧﻜﺎﺕ ﺑﻴﺸﺘﺮﻱ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺯ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ َﻣﺎ ﺗَ ْﺪ ِري‬
‫ﻓﺮﻣﻮﺩﻩ وﻻ ﺗﺪری ﺑﺎ "ﻻء" ﻧﻴﺎﻭﺭﺩﻩ ﻛﻪ ﻧﻔﻲ ﺑﻪ ﻛﻠﻤﻪ "ﻣﺎ" ﺩﻻﻟﺖ ﺑﻴﺸﺘﺮﻱ ﺑﺮ ﻧﻔﻲ ﺩﺍﺭﺩ‪ ،‬ﻭ‬
‫ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﻣﺎ ﺗﺪﺭﻱ ﻓﺮﻣﻮﺩﻩ ﻭ ﻣﺎ ﺗﻌﻠﻢ ﻧﻔﺮﻣﻮﺩﻩ ﺯﻳﺮﺍ ﺩﺭﺍﻳﺖ ﻋﻠﻢ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﺑﻪ ﻭﺳﻴﻠﻪ‬
‫ﻧﻈﺮ ﻭ ﺍﺳﺘﺪﻻﻝ ﻭ ﺣﻴﻠﻪ ﻣﻲﺑﺎﺷﺪ ﻭ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﻔﺮﻣﺎﻳﺪ ﺑﻪ ﻫﻴﭻ ﺣﻴﻠﻪ ﻭ ﻧﻈﺮ ﻭ ﻭﺳﺎﺋﻞ‬
‫ﻛﺴﻲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻋﻠﻢ ﺑﻪ ﻣﺬﻛﻮﺭﺍﺕ ﭘﻴﺪﺍ ﻛﻨﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ ﺑﻲﺟﻬﺖ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﻣﻘﺎﻡ ﻣﻌﺎﺭﺿﻪ ﻭ ﺗﺤﺪ‪‬ﻱ ﺍﻋﻼﻡ ﻧﻤﻮﺩﻩ‬
‫ﻛﻪ ﺍﮔﺮ ﻣﻲﺗﻮﺍﻧﻴﺪ ﻳﻚ ﺳﻮﺭﻩ ﻛﻮﭼﻜﻲ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺗﻤﺎﻡ ﻓﺼﺤﺎﻱ ﻋﺮﺏ‬
‫ﺩﺷﻤﻦ ﺍﻭ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﻭ ﺍﮔﺮ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺛﺒﺖ ﻣﻲﺷﺪ‪ ،‬ﻓﺼﺤﺎ‬
‫ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﺟﻤﻼﺗﻲ ﺑﻬﺘﺮ ﺍﺯﻗﺮﺁﻥ ﻣﺤﺎﻝ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺑﻪ ﻛﻠﻤﺎﺕ ﻣﺨﻠﻮﻗﻲ ﻣﺎﻧﻨﺪ ﺧﻮﺩ‬
‫ﺍﻳﺮﺍﺩﻫﺎ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺧﻨﺴﺎء ﻛﻪ ﺯﻥ ﻓﺼﻴﺤﻲ ﺑﻮﺩ ﺑﺪﻭ ﺷﻌﺮ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻫﺸﺖ‬
‫ﺍﻳﺮﺍﺩ ﻛﺮﺩ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺣﺴﺎﻥ ﺍﻭﻝ ﺷﺎﻋﺮ ﻋﺮﺏ ﺑﻮﺩ‪ ،‬ﭼﻮﻥ ﺣﺴﺎﻥ ﮔﻔﺖ‪:‬‬
‫وأﺳ ـ ـ ـ ــﻴﺎﻓﻨﺎ ﻳﻘﻄ ـ ـ ـ ــﺮن ﻣ ـ ـ ـ ــﻦ ﻧﺠ ـ ـ ـ ــﺪة دﻣـ ـ ـ ـ ـﺎً‬ ‫ﻟﻨ ـ ـ ــﺎ اﻟﺠﻔﻨ ـ ـ ــﺎت اﻟﻐ ـ ـ ــﺮ ﻳﻠﻤﻌ ـ ـ ــﻦ ﺑﺎﻟﻀ ـ ـ ــﺤﯽ‬

‫ﻓـ ـ ــﺄﮐﺮم ﺑﻨـ ـ ــﺎ ﺧـ ـ ــﺎﻻً و أﮐـ ـ ــﺮم ﺑﻨـ ـ ــﺎ اﺑﻨﻤ ـ ـ ـﺎً‬ ‫وﻟ ـ ـ ـ ــﺪﻧﺎ ﺑﻨ ـ ـ ـ ــﯽ اﻟﻌﻨﻘ ـ ـ ـ ــﺎء و ﺑﻨ ـ ـ ـ ــﯽ ﻣﺤ ـ ـ ـ ــﺮق‬
‫ﻳﻌﻨﻲ‪» :‬ﻣﺎ ﺭﺍ ﻗﺪﺣﻬﺎﻱ ﺳﻔﻴﺪﻳﺴﺖ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻧﻮﺭﻣﻲﺩﻫﺪ‪ ،‬ﻭ ﺍﺯ ﺷﻤﺸﻴﺮﻫﺎﻱ ﻣﺎ ﺧﻮﻥ‬
‫ﻣﻲﭼﻜﺪ ﺍﺯ ﺑﺰﺭﮔﻮﺍﺭﻱ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﻣﺎ ﻃﺎﺋﻔﻪ ﺑﻨﻲﺍﻟﻌﻨﻘﺎء ﻭ ﻃﺎﺋﻔﻪ ﺑﻨﻲﻣﺤﺮﻗﻨﺪ ﭼﻪ ﺩﺍﺋﻲ ﻭ‬
‫ﭘﺴﺮﺍﻥ ﺑﺰﺭﮔﻮﺍﺭﻱ ﺩﺍﺭﻳﻢ«‪ .‬ﺣﺴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺷﻌﺮ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﻣﻔﺎﺧﺮﻩ ﮔﻔﺖ‪ ،‬ﺳﭙﺲ ﺑﻪ ﺧﻨﺴﺎ‬
‫ﮔﻔﺖ ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﺧﻨﺴﺎ ﮔﻔﺖ ﺩﺭ ﻫﺸﺖ ﻣﻮﺭﺩ ﺁﻥ ﻧﻘﺺ ﺍﺳﺖ‪:‬‬
 ‫‪185‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﻭﻝ – ﮔﻔﺘﻲ ﺍﻟﺠﻔﻨﺎﺕ‪ ،‬ﻭ ﺁﻥ ﺟﻤﻊ ﻗﻠّﻪ ﻭ ﺩﻻﻟﺖ ﺑﺮﻛﻤﻲ ﺩﺍﺭﺩ ﻭ ﺍﮔﺮ ﺟﻔﺎﻥ ﻣﻲﮔﻔﺘﻲ‬
‫ﺟﻤﻊ ﻛﺜﺮﻩ ﺍﺳﺖ ﺑﻬﺘﺮ ﺑﻮﺩ‪.‬‬
‫ﺩﻭﻡ – ﮔﻔﺘﻲ اﻟﻐﺮ ﻭ ﺁﻥ ﺳﻔﻴﺪﻱ ﭘﻴﺸﺎﻧﻲ ﻭ ﻛﻢ ﻭ ﻣﻨﺤﺼﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﻲﮔﻔﺘﻲ اﻟﺒﻴﺾ‬
‫أﺣﺴﻦ و أوﺳﻊ ﺑﻮﺩ‪.‬‬
‫ﺳﻮﻡ – ﮔﻔﺘﻲ ﺑﺎﻟﻀﺤﯽ ﻭ ﺁﻥ ﺭﻭﺯ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﻲﮔﻔﺘﻲ ﺑﺎﻟﻌﺸﯽ أﺑﻠﻎ و أﺣﺴﻦ ﺑﻮﺩ‬
‫ﺯﻳﺮﺍ ﺷﺐ ﺑﻴﺸﺘﺮ ﻣﻬﻤﺎﻥ ﻭﺍﺭﺩ ﻣﻲﺷﻮﺩ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺭﻭﺷﻨﻲ ﺩﺍﺭﺩ‪.‬‬
‫ﭼﻬﺎﺭﻡ – ﮔﻔﺘﻲ واﺳﻴﺎﻓﻨﺎ ﻭ ﺁﻥ ﺟﻤﻊ ﻗﻠﻪ ﺍﺳﺖ ﻭ ﺳﻴﻮﻓﻨﺎ ﻛﻪ ﺟﻤﻊ ﻛﺜﺮﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﻬﺘﺮ‬
‫ﺍﺳﺖ‪.‬‬
‫ﭘﻨﺠﻢ – ﮔﻔﺘﻲ ﻳﻘﻄﺮن ﻭ ﻗﻄﺮﻩ ﺩﻻﻟﺖ ﺑﺮ ﻛﻤﻲ ﺩﺍﺭﺩ ﻭ ﺍﮔﺮ ﻣﻲﮔﻔﺘﻲ ﻳﺠﺮﻳﻦ ﻣﻨﺎﺳﺐﺗﺮ‬
‫ﺑﻮﺩ‪.‬‬
‫ﺷﺸﻢ – ﮔﻔﺘﻲ ﻳﻠﻤﻌﻦ ﻭ ﺁﻥ ﺭﻭﺷﻨﻲ ﺁﻧﻲ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﻲﮔﻔﺘﻲ ﻳﺸﺮﻗﻦ ﻛﻪ ﺭﻭﺷﻨﻲ ﺑﺎ‬
‫ﺩﻭﺍﻡﺗﺮﻱ ﺍﺳﺖ ﺑﻬﺘﺮ ﻭ ﻣﻨﺎﺳﺐﺗﺮ ﺑﻮﺩ‪.‬‬
‫ﻫﻔﺘﻢ – دﻣﺎً ﻣﻔﺮﺩ ﺁﻭﺭﺩﻱ ﻭ ﺍﮔﺮ دﻣﺎء ﺟﻤﻊ ﻣﻲﺁﻭﺭﺩﻱ ﺑﻬﺘﺮ ﺑﻮﺩ‪.‬‬
‫ﻫﺸﺘﻢ – ﮔﺘﻔﻲ وﻟﺪﻧﺎ ﻭ ﺍﻳﻦ ﺍﻓﺘﺨﺎﺭ ﺑﻪ ﺍﻭﻻﺩ ﺍﺳﺖ ﻭ ﺍﮔﺮ اﺑﻮﻧﺎ ﮔﻔﺘﻪ ﺑﻮﺩﻱ ﺍﻓﺘﺨﺎﺭ ﺑﻪ‬
‫ﭘﺪﺭ ﺑﻬﺘﺮ ﺑﻮﺩ‪.‬‬
‫ﻭ ﺍﻳﻦ ﺍﻳﺮﺍﺩﻫﺎ ﺭﺍ ﻛﻪ ﺧﻨﺴﺎ ﮔﺮﻓﺘﻪ ﺗﻤﺎﻡ ﻓﺼﺤﺎ ﭘﺬﻳﺮﻓﺘﻪ ﻭ ﺗﺤﺴﻴﻦ ﻛﺮﺩﻧﺪ ﺑﻪ ﺧﻼﻑ‬
‫ﺍﻳﺮﺍﺩﻫﺎﺋﻲ ﻛﻪ ﺑﻪ ﻗﺮﺁﻥ ﻣﻲﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻫﺮ ﻛﺲ ﺍﻫﻞ ﺯﺑﺎﻥ ﺑﻮﺩ ﺁﻥ ﺭﺍ ﺑﻲﺟﺎ ﻣﻲﺩﺍﻧﺴﺖ‪.‬‬
‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﻗﺪﺭ ﺩﺭ ﺳﺨﻦﺳﻨﺠﻲ ﺩﻗﻴﻖ ﺑﻮﺩﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﺮﺁﻥ‬
‫ﺍﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﻓﺼﺎﺣﺖ ﺁﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﻋﺪﻩﺍﻱ ﺑﺮﺍﻱ ﻃﻤﻊ ﺭﻳﺎﺳﺖ ﻭ ﭘﻴﺸﻮﺍﺋﻲ ﻭ‬
‫ﺧﻮﺩﻧﻤﺎﺋﻲ ﻣﺎﻧﻨﺪ ﻣﺴﻴﻠﻤﺔ ﻛﺬﺍﺏ‪ ،‬ﺁﻣﺪﻧﺪ ﻛﻠﻤﺎﺗﻲ ﺑﺮﺍﻱ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻗﺮﺁﻥ ﮔﻔﺘﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ‬
‫ﺭﺳﻮﺍ ﻭ ﻣﻔﺘﻀﺢ ﻛﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨﺪ ﭼﻴﺰﻱ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﺑﮕﻮﻳﻨﺪ‪ ،‬ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﺭﺍ ﺍﺯ‬
‫ﻗﺮﺁﻥ ﺿﻤﻴﻤﻪ ﻛﺮﺩﻧﺪ ﻳﻌﻨﻲ ﺳﺮﻗﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﻓﺼﺤﺎﻱ ﻋﺮﺏ ﺑﻪ ﺁﻧﺎﻥ ﺧﻨﺪﻳﺪﻧﺪ‪ ،‬ﻣﺴﻴﻠﻤﻪ‬
‫ﺑﺎ ﺍﻳﻨﻜﻪ ﺍﻫﻞ ﻳﻤﺎﻣﻪ ﻭ ﺍﺯ ﻋﺮﺏ ﺧﺎﻟﺺ ﻭ ﺍﺯ ﻓﺼﺤﺎ ﺑﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﻮﺭﻩ ﻛﻮﺛﺮ ﻛﻪ ﺳﻮﺭﻩ‬
‫ﻛﻮﭼﻚ ﻭ ﺩﺍﺭﺍﻱ ﺳﻪ ﺁﻳﻪ ﻣﻲﺑﺎﺷﺪ ﺳﻮﺭﻩﺍﻱ ﺁﻭﺭﺩ ﺗﻘﻠﻴﺪﻱ ﺗﻮ ﺧﺎﻟﻲ ﻭ ﺩﺭﻭﻍ‪ ،‬ﺧﺎﻟﻲ ﺍﺯ‬
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‫ﻓﺼﺎﺣﺖ‪ ،‬ﻭ ﺣﻤﺎﻗﺖ ﺧﻮﺩ ﺭﺍ ﺛﺎﺑﺖ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪» :‬اﻧﺎ اﻋﻄﻴﻨﺎک اﻟﺠﻤﺎﻫﺮ ﻓﺼﻞ ﻟﺮﺑﮏ و‬
‫ﺟﺎﻫﺮ ان ﻣﺒﻐﻀﮏ رﺟﻞ ﮐﺎﻓﺮ« ﺍﻭﻝ ﻫﺮ ﺳﻪ ﺟﻤﻠﻪ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺳﺮﻗﺖ ﻛﺮﺩﻩ ﻭ ﻟﻔﻆ ﺟﻤﺎﻫﺮ‬
‫و ﺟﺎﻫﺮ ﺭﺍ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺭﻳﺎﺳﺖﻃﻠﺒﻲ ﺩﺍﺭﺩ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﻛﻠﻤﻪ ﺷﺎﻧﺌﮏ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ و ﻣﺒﻐﻀﮏ‬
‫ﮐﺎﻓﺮ ﺭﺍ ﺟﺎﻱ ﺁﻥ ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﺯ ﻟﻄﺎﻓﺖ ﺍﻧﺪﺍﺧﺘﻪ‪ ،‬ﺯﻳﺮﺍ ﺟﻤﻠﻪ ‪   ‬ﺧﺒﺮﻱ ﺍﺯ‬
‫ﺁﻳﻨﺪﻩ ﻭ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪ ،‬ﻭ اﻷﺑﺘﺮ ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﺷﻤﻦ ﻣﻌﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﻟﻒ ﻭ ﻻﻡ‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻭﻟﻲ ﻣﺒﻐﻀﮏ رﺟﻞ ﮐﺎﻓﺮ‪ ،‬ﺍﻭﻻً‪ :‬ﺧﺒﺮ ﻏﻴﺒﻲ ﻧﻴﺴﺖ‪ .‬ﺛﺎﻧﻴﺎً‪ :‬ﺭﺟﻞ ﻛﺎﻓﺮ ﻣﺠﻬﻮﻝ ﻭ‬
‫ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﻭ ﺧﺒﺮ ﺩﺍﺩﻥ ﺍﺯ ﻣﺠﻬﻮﻝ ﻟﻐﻮ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﻌﻠﻮﻡ ﻧﻜﺮﺩﻩ رﺟﻞ ﮐﺎﻓﺮ ﻛﻴﺴﺖ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺍﻭﺍﺧﺮ ﻳﻚ ﻧﻔﺮ ﻣﺴﻴﺤﻲ ﺁﻣﺪﻩ ﺑﻪ ﻳﺎﺭﻱ ﻣﺴﻴﻠﻤﻪ ﻭ ﺧﻮﺍﺳﺘﻪ ﻋﻴﺐ ﻛﻼﻡ ﺍﻭ ﺭﺍ‬
‫ﺑﭙﻮﺷﺎﻧﺪ ﻭ ﻛﻼﻡ ﺍﻭ ﺭﺍ ﺯﻳﻨﺖ ﺩﻫﺪ ﻭ ﺗﺎ ﻣﻌﺎﺭﺿﻪ ﺑﺎ ﻗﺮﺁﻥ ﻛﻨﺪ ﻭ ﻛﻠﻤﻪ ﺟﻤﺎﻫﺮ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﻭ‬
‫ﺑﺠﺎﻱ ﺁﻥ ﺟﻮﺍﻫﺮ ﮔﺬﺍﺷﺘﻪ ﻭ ﺑﺪﺗﺮ ﻭ ﻣﺴﺨﺮﻩﺗﺮ ﺷﺪﻩ ﺯﻳﺮﺍ ﺟﻮﺍﻫﺮ ﻣﺎﻝ ﺩﻧﻴﺎﭘﺮﺳﺘﺎﻧﺴﺖ‪ ،‬ﻧﺒﺎﻳﺪ‬
‫ﭘﻴﻐﻤﺒﺮ ﺑﻪ ﺁﻥ ﺍﻓﺘﺨﺎﺭ ﻛﻨﺪ ﻭ ﺁﻳﻪ ﻧﺎﺯﻝ ﻧﻤﺎﻳﺪ ﻭ ﺍﻓﺘﺨﺎﺭ ﺃﻧﺒﻴﺎء‪ ‬ﺑﻪ ﺟﻮﺍﻫﺮ ﻧﻴﺴﺖ ﻭ ﺧﺪﺍ‬
‫ﺍﻧﺒﻴﺎء ﺭﺍ ﺑﻪ ﺟﻮﺍﻫﺮ ﻣﺪﺩ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﺴﻴﺤﻲ ﺁﻣﺪﻩ ﺩﻳﺪﻩ ان ﻣﺒﻐﻀﮏ رﺟﻞ ﮐﺎﻓﺮ ﻛﻼﻡ‬
‫ﺧﻨﻚ ﻭ ﻣﻬﻤﻠﻲ ﺍﺳﺖ‪ ،‬ﺑﺠﺎﻱ ﺁﻥ ﮔﻔﺘﻪ ﻭ ﻻﺗﻌﺘﻤﺪ ﻗﻮﻝ ﺳﺎﺣﺮ ﻭ ﺧﻨﻚ ﺗﺮﺵ ﻛﺮﺩﻩ ﻭ ﺑﻪ‬
‫ﺧﻴﺎﻝ ﺧﻮﺩ ﺧﻮﺏ ﺗﺮﺵ ﻛﺮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﻫﻴﭻ ﺭﺳﻮﻟﻲ ﺑﻘﻮﻝ ﺳﺎﺣﺮ ﺍﻋﺘﻤﺎﺩ ﻧﻜﺮﺩﻩ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ‬
‫ﻧﻬﻲ ﻛﻨﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺩﺭﻭﻏﻲ ﻣﺎﻧﻨﺪ ﻣﺴﻴﻠﻤﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻫﻢ ﺳﺎﺣﺮ ﺭﺍ ﻧﻜﺮﻩ ﺁﻭﺭﺩﻩ ﻛﻪ‬
‫ﻣﻬﻤﻞﺗﺮ ﺷﺪﻩ‪.‬‬
‫ﻭ ﺍﻛﻨﻮﻥ ﻛﻪ ﻫﺰﺍﺭﻭ ﭼﻬﺎﺭﺻﺪ ﺳﺎﻝ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻣﻲﮔﺬﺭﺩ‪ ،‬ﻭ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻡ ﻛﻪ ﺍﺯ ﻫﺮ‬
‫ﮔﻮﻧﻪ ﻋﺪﺍﻭﺕ ﻭ ﺗﻘﻠﺐ ﻭ ﺗﺰﻭﻳﺮ ﻭ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﻭ ﺧﻮﻧﺮﻳﺰﻱ ﻭ ﺗﻬﻤﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﺳﻼﻡ ﻭ‬
‫ﻣﺴﻠﻤﻴﻦ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻫﺮ ﭼﻪ ﺗﻮﺍﻧﺴﺘﻪ ﺩﺭ ﻣﺤﻮ ﺍﺳﻼﻡ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ ﺍﻣﺎ‬
‫ﻧﺘﻮﺍﻧﺴﺘﻪﺍﻧﺪ ﻳﻚ ﺳﻮﺭﻩ ﻛﻮﭼﻜﻲ ﻣﺎﻧﻨﺪ ﺳﻮﺭﻩ ﻗﺮﺁﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﻧﻴﺎ ﺑﻪ ﺗﺴﺎﻭﻱ‬
‫ﺁﻥ ﺑﺎ ﻗﺮﺁﻥ ﺍﻋﺘﺮﺍﻑ ﻛﻨﻨﺪ‪.‬‬
‫ﺍﺯ ﻓﺼﺎﺣﺖ ﻗﺮﺁﻥ ﻫﻤﻴﻦ ﺑﺲ ﻛﻪ ﻫﺮ ﻋﺠﻤﻲ ﺑﺸﻨﻮﺩ ﺍﻣﺘﻴﺎﺯ ﺁﻥ ﺭﺍ ﺍﺯ ﺳﺎﻳﺮ ﺳﺨﻨﺎﻥ ﻋﺮﺏ‬
‫ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﻭ ﻫﺮ ﺟﻤﻠﻪﺍﻱ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭ ﻫﺮ ﻛﺘﺎﺑﻲ ﺑﺎﺷﺪ ﺁﻥ ﻛﺘﺎﺏ ﺭﺍ ﺯﻳﻨﺖ ﻣﻲﺩﻫﺪ ﻭ‬
‫ﻣﺎﻧﻨﺪ ﺟﻮﺍﻫﺮﻱ ﺩﺭ ﻣﻴﺎﻥ ﺭﻳﮕﻬﺎ ﻣﻲﺩﺭﺧﺸﺪ‪.‬‬
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‫ﺍﺑﻦ ﺍﺑﻲ ﺍﻟﻌﻮﺟﺎ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﻋﻠﻤﺎﻱ ﻣﺎﺩ‪‬ﻱ ﺑﻮﺩ ﺑﺎ ﺳﻪ ﻧﻔﺮ ﺩﻳﮕﺮ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻋﺮﺏ ﻛﻪ‬
‫ﻫﺮ ﺳﻪ ﺩﺍﺭﺍﻱ ﻋﻠﻢ ﻭ ﻛﻤﺎﻝ ﻭ ﻓﺼﺎﺣﺖ ﺑﻮﺩﻧﺪ ﻫﻤﺪﺳﺖ ﻭ ﻫﻢ ﺩﺍﺳﺘﺎﻥ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﻣﻜﻪ‬
‫ﺑﺎ ﻫﻢ ﻣﺘﻌﻬﺪ ﺷﺪﻧﺪ ﻛﻪ ﻫﺮ ﻳﻚ ﻛﺘﺎﺑﻲ ﺑﻪ ﻗﺪﺭ ﺭﺑﻊ ﻗﺮﺁﻥ ﺑﻴﺎﻭﺭﺩ ﺗﺎ ﻣﺪﺕ ﻳﻚ ﺳﺎﻝ ﻭ ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﻗﺮﺁﻥ ﺑﮕﺬﺍﺭﻧﺪ‪ .‬ﭼﻮﻥ ﺳﺎﻝ ﺩﻳﮕﺮ ﺷﺪ ﺩﺭ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﺩﺭ ﮔﻮﺷﻪﺍﻱ ﺟﻤﻊ ﺷﺪﻧﺪ‪،‬‬
‫ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺷﻨﻴﺪﻡ‪ ،‬ﺩﺍﻧﺴﺘﻢ‬ ‫ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﮔﻔﺖ ﺭﻓﻘﺎ ﻣﻦ ﭼﻮﻥ ﺁﻳﻪ‪ :‬ﻳ‪‬ﺎ ﺃَﺭ‪‬ﺽ‪ ‬ﺍﺑ‪‬ﻠَﻌ‪‬ﻲ‪...‬‬
‫ﻛﻪ ﻣﻌﺎﺭﺿﻪ ﺑﺎ ﻗﺮﺁﻥ ﻣﻤﻜﻦ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺳﺖ ﺍﺯ ﻣﻌﺎﺭﺿﻪ ﺑﺮﺩﺍﺷﺘﻢ‪ .‬ﺩﻳﮕﺮﻱ ﮔﻔﺖ ﻣﻦ‬
‫ﺼﻮاْ َِﳒﻴّﺎً ‪ ...‬ﺭﺳﻴﺪﻡ ﺍﺯ ﻣﻌﺎﺭﺿﻪ ﻧﺎﺍﻣﻴﺪ ﺷﺪﻡ‪ ،‬ﺩﺭ ﺍﻳﻦ‬ ‫ﭼﻮﻥ ﺑﻪ ﺁﻳﻪ‪ :‬ﻓَـﻠَ ﱠﻤﺎ اﺳﺘَﻴﺄ ِ‬
‫َﺳﻮاْ ﻣْﻨﻪُ َﺧﻠَ ُ‬
‫ْْ ُ‬
‫ﮔﻔﺘﮕﻮ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺍﺯ ﻣﻘﺎﺑﻞ ﺍﻳﺸﺎﻥ ﮔﺬﺷﺖ‪ ،‬ﻭ ﺍﺯ ﺳﺨﻨﺎﻥ ﺍﻳﺸﺎﻥ ﻣﻄﻠﻊ ﺷﺪ‬
‫آن ﻻَ ﻳَﺄْﺗُﻮ َن ﲟِِﺜْﻠِ ِﻪ‪...‬‬
‫اﳉِ ﱡﻦ ﻋﻠَﻰ أَن ﻳﺄْﺗُﻮاْ ﲟِِﺜْ ِﻞ ﻫـ َﺬا اﻟْ ُﻘﺮ ِ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻧﺲ َو ْ َ‬ ‫ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﻗُﻞ ﻟﱠﺌِ ِﻦ ْ ِ ِ‬
‫اﺟﺘَ َﻤ َﻌﺖ اﻹ ُ‬
‫ﻭﺟﻪ ﺳﻮﻡ‪ :‬ﺟﺬﺍﺑﻴﺖ ﻭ ﻧﻔﻮﺫ ﻗﺮﺁﻥ ﺍﺳﺖ‬
‫ﻛﻠﻤﺎﺕ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﮔﻮﻳﻨﺪﮔﺎﻥ‪ ،‬ﺟﺬﺍﺏ ﻭ ﻣﺆﺛﺮ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻧﻪ ﻣﺎﻧﻨﺪ‬
‫ﻗﺮﺁﻥ‪ ،‬ﻋﻠﺖ ﻭ ﺳﺒﺐ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻥ ﺗﻮﺩﺓ ﺑﻲﺳﻮﺍﺩ ﻣﺸﺮﻛﻴﻦ ﻫﻤﺎﻧﺎ ﻗﺮﺁﻥ ﻭ ﺟﺬﺍﺑﻴﺖ ﻭ ﺗﺄﺛﻴﺮ‬
‫ﺁﻥ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺑﺼﺮﻑ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﺗﺴﻠﻴﻢ ﻣﻲﺷﺪﻧﺪ ﻭ ﺩﺳﺖ ﺍﺯ ﻋﺪﺍﻭﺕ ﺑﺮ‬
‫ﻣﻲﺩﺍﺷﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﺳﺖ ﺍﺯ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﻃﺎﺋﻔﻪ ﻭ ﺍﻣﻼﻙ ﻭ ﻋﻼﺋﻖ ﺩﻳﮕﺮ ﺧﻮﺩ‬
‫ﺑﺮﻣﻲﺩﺍﺷﺘﻨﺪ ﻭ ﭘﻴﺮﻭ ﻗﺮﺁﻥ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻣﺤﻘﻖ ﻭ ﻣﺴﻠﻢ ﺍﺳﺖ ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ‬
‫ﻋﺎﺭﻑ ﺑﻪ ﺯﺑﺎﻥ ﻭ ﻟﻐﺖ ﻋﺮﺏ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻡ ﺩﺭ ﺍﻳﻦ ﺍﻭﺍﺧﺮ ﻛﻮﺷﻴﺪﻧﺪ ﻛﻪ‬
‫ﺗﺪﺭﻳﺲ ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﺭﺍ ﺍﺯ ﻓﺮﻫﻨﮓ ﻣﺴﺘﻌﻤﺮﺍﺗﻲ ﺧﻮﺩ ﺣﺬﻑ ﻛﻨﻨﺪ ﻭ ﻳﺎ ﻓﻮﺭﻣﺎﻟﻴﺘﻪ ﻧﻤﺎﻳﻨﺪ ﺗﺎ‬
‫ﻣﺮﺩﻡ ﺑﻪ ﺭﻣﻮﺯ ﻭ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻥ ﺁﺷﻨﺎ ﻧﺸﻮﻧﺪ ﻭﺑﻪ ﺁﻥ ﻧﮕﺮﻭﻧﺪ‪ ،‬ﻭ ﻣﺮﺍﺟﻊ ﺍﺳﻼﻣﻲ ﻧﻴﺰ ﺑﻪ‬
‫ﺍﺳﺘﻌﻤﺎﺭ ﻛﻤﻚ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺘﻮﺍﻱ ﺑﻪ ﻭﺟﻮﺏ ﺗﻘﻠﻴﺪ ﻭ ﺍﻛﺘﻔﺎء ﺁﻥ ﺩﺭ ﺍﻣﻮﺭ ﺍﺳﻼﻣﻲ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺗﻌﻠﻢ ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﺑﺎﺯ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺍﻛﺜﺮ ﻣﻠﺖ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ‬
‫ﺑﻲﺍﻃﻼّﻋﻨﺪ‪ .‬ﻭ ﺍﻣﺎ ﻋﺮﺏ ﻛﻪ ﻟﻐﺖ ﻗﺮﺁﻥ ﺯﺑﺎﻥ ﻣﺎﺩﺭﻱ ﺍﻳﺸﺎﻧﺴﺖ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﺩﺳﺖ ﺍﺯ‬
‫ﻗﺮﺁﻥ ﺑﺮﺩﺍﺭﻧﺪ‪.‬‬
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‫ﻭﻟﻴﺪ ﺑﻦ ﻣﻐﻴﺮﻩ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﺑﺰﺭگ ﻣﻜﻪ ﺑﻮﺩ ﻭ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺳﺘﻬﺰﺍء ﻣﻲﻛﺮﺩ‪،‬‬
‫ﭼﻮﻥ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺷﻨﻴﺪ ﻣﺘﺰﻟﺰﻝ ﺷﺪ‪ ،‬ﺩﺭ ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﺳﻮﺭﻩ ﻣﺪﺛﺮ ﺁﻣﺪﻩ ﻛﻪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻣﻲﻧﺸﺴﺖ ﺩﺭ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﻭ ﻗﺮﺁﻥ ﺗﻼﻭﺕ ﻣﻲﻛﺮﺩ‪ ،‬ﻃﺎﺋﻔﻪ ﻗﺮﻳﺶ ﺍﺟﺘﻤﺎﻉ‬
‫ﻛﺮﺩﻧﺪ ﻧﺰﺩ ﻭﻟﻴﺪ ﻭ ﮔﻔﺘﻨﺪ ﻣﺤﻤﺪ ﻛﻼﻣﺶ ﭼﻴﺴﺖ ﺁﻳﺎ ﺷﻌﺮ ﺍﺳﺖ ﻳﺎ ﺣﻜﺎﻳﺖ ﻳﺎ ﺧﻄﺒﻪ؟‬
‫ﻭﻟﻴﺪ ﮔﻔﺖ ﺑﮕﺬﺍﺭﻳﺪ ﻣﻦ ﻛﻼﻡ ﺍﻭ ﺭﺍ ﺑﺸﻨﻮﻡ‪ ،‬ﭘﺲ ﻧﺰﺩﻳﻚ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻓﺖ ﻭ ﮔﻔﺖ ﺍﺯ‬
‫ﺷﻌﺮﺕ ﺑﺨﻮﺍﻥ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﺷﻌﺮ ﻧﻴﺴﺖ ﻭ ﭼﻨﺪ ﺁﻳﻪ ﺍﺯ ﺳﻮﺭﻩ »ﺣﻢ ﺳﺠﺪﻩ«‬
‫ﻗﺮﺍﺋﺖ ﻛﺮﺩ‪ ،‬ﺑﺪﻥ ﻭﻟﻴﺪ ﻟﺮﺯﻳﺪ ﻭ ﻣﻮ ﺑﺮ ﺗﻦ ﺍﻭ ﺭﺍﺳﺖ ﺷﺪ‪ ،‬ﻭ ﺑﺮﺧﺎﺳﺖ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﺧﻮﺩ‬
‫ﺭﻓﺖ ﻭ ﻧﺰﺩ ﻗﺮﻳﺶ ﻣﺮﺍﺟﻌﺖ ﻧﻜﺮﺩ‪ ،‬ﻗﺮﻳﺶ ﻧﺰﺩ ﺍﺑﻮﺟﻬﻞ ﺭﻓﺘﻨﺪ ﻭﮔﻔﺘﻨﺪ‪ :‬ﻭﻟﻴﺪ ﺑﻪ ﺩﻳﻦ‬
‫ﻣﺤﻤﺪص ﻣﻴﻞ ﻛﺮﺩ‪ .‬ﺍﺑﻮﺟﻬﻞ ﻧﺰﺩ ﺍﻭ ﺁﻣﺪ ﻭ ﮔﻔﺖ ﻣﺎ ﺭﺍ ﺳﺮﺷﻜﺴﺘﻪ ﻛﺮﺩﻱ ﻭ ﻣﻴﻞ ﺑﻪ ﺩﻳﻦ‬
‫ﻣﺤﻤﺪ ﻧﻤﻮﺩﻱ‪ .‬ﮔﻔﺖ‪ :‬ﻣﻦ ﻛﻼﻣﻲ ﺍﺯ ﺍﻭ ﺷﻨﻴﺪﻡ ﻛﻪ ﭘﻮﺳﺖ ﺑﺪﻥ ﺭﺍ ﻣﻲﻟﺮﺯﺍﻧﺪ‪ ،‬ﺍﺑﻮﺟﻬﻞ‬
‫ﮔﻔﺖ ﻛﻼﻡ ﺍﻭ ﭼﻴﺴﺖ ﺷﻌﺮ ﺍﺳﺖ ﻳﺎ ﺧﻄﺎﺑﻪ؟ ﻭﻟﻴﺪ ﮔﻔﺖ ﺧﻄﺎﺑﻪ ﻛﻼﻡ ﻣﺘﺼﻠﻲ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫ﻗﺮﺁﻥ ﻣﺤﻤﺪ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻭ ﺍﻧﻮﺍﻉ ﺷﻌﺮ ﻋﺮﺏ ﺭﺍ ﺷﻨﻴﺪﻩﺍﻡ‪ ،‬ﻛﻼﻡ ﺍﻭ ﺷﻌﺮ ﻧﻴﺴﺖ‪ ،‬ﺑﮕﺬﺍﺭﻳﺪ‬
‫ﻓﻜﺮ ﻛﻨﻢ ﻭ ﻓﺮﺩﺍ ﺟﻮﺍﺏ ﮔﻮﻳﻢ‪ ،‬ﭼﻮﻥ ﻓﺮﺩﺍ ﺷﺪ ﮔﻔﺖ‪» :‬إن ﻫﺬا إﻻ ﺳﺤﺮ ﻳﺆﺛﺮ« ﻛﻼﻣﻲ ﺍﺯ‬
‫ﻣﺤﻤﺪ ﺷﻨﻴﺪﻡ ﻛﻪ ﻧﻪ ﻛﻼﻡ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﻧﻪ ﻛﻼﻡ ﺟﻦ‪ ،‬ﺳﺨﻦ ﺍﻭ ﺷﻴﺮﻳﻨﻲ ﻭ ﺣﻼﻭﺗﻲ ﻭ‬
‫ﻓﻮﺍﺋﺪ ﻭ ﻧﺘﺎﻳﺠﻲ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎﻓﻮﻕ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺳﺨﻨﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﺩﺭﻫﻢ ﻣﻲﺷﻜﻨﺪ‪.‬‬
‫ﺑﻬﺮ ﺣﺎﻝ ﻣﺸﺮﻛﻴﻦ ﭼﻮﻥ ﺩﻳﺪﻧﺪ ﺗﻮﺩﻩ ﺑﻪ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﻣﺠﺬﻭﺏ ﻣﻲﺷﻮﺩ‪ ،‬ﺑﺮ ﺁﻥ ﺷﺪﻧﺪ‬
‫ﻛﻪ ﮔﻮﺵ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺒﻨﺪﻧﺪ ﺗﺎ ﻗﺮﺁﻥ ﺑﻪ ﮔﻮﺷﻬﺎ ﻧﺨﻮﺭﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﺁﻧﺎﻥ ﻛﻪ‬
‫ﻣﻲﺧﻮﺍﻫﻨﺪ ﺧﺮﺍﻓﺎﺕ ﺩﻳﻨﻲ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﻛﻨﻨﺪ ﺑﻪ ﻣﺮﺩﻡ ﻣﻲﮔﻮﻳﻨﺪ ﺑﻪ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﮔﻮﺵ‬
‫ﻧﺪﻫﻴﺪ ﭼﻮﻥ ﻣﺎ ﻭ ﺷﻤﺎ ﺁﻥ ﺭﺍ ﻧﻤﻲﻓﻬﻤﻴﻢ‪ .‬ﻭ ﺍﻧﮕﺸﺖ ﺩﺭ ﮔﻮﺵ ﺧﻮﺩ ﻓﺮﻭ ﻣﻲﺑﺮﺩﻧﺪ ﻭ ﮔﺎﻫﻲ‬
‫ﭘﻨﺒﻪ ﺩﺭ ﮔﻮﺵ ﺧﻮﺩ ﻣﻲﻧﻬﺎﺩﻧﺪ‪ .‬ﻗﺮﺁﻥ ﻭ ﺍﺳﻠﻮﺏ ﻧﻈﻢ ﺁﻥ ﺁﻫﻨﮕﻲ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﺑﺸﻨﻮﺩ‬
‫ﻳﻜﻨﻮﻉ ﻭﺟﺪ ﻭ ﺷﻌﻔﻲ ﺑﻪ ﺍﻭ ﺭﺥ ﻣﻲﺩﻫﺪ‪ ،‬ﺍﺳﻠﻮﺏ ﻗﺮﺁﻥ ﻣﻮﺟﺐ ﭘﻴﺪﺍﻳﺶ ﺁﻫﻨﮕﻲ ﺷﺪ ﻛﻪ‬
‫ﺩﺭﻋﺮﺏ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺖ‪.‬‬
‫ﺩﺭ ﺧﺒﺮ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﻧﻔﺮ ﺍﺯ ﻓﺼﺤﺎﻱ ﻣﻜﻪ ﻭﻟﻴﺪﺑﻦ ﻣﻐﻴﺮﻩ ﻭ ﺍﺧﻨﺲ ﺑﻦ ﻗﻴﺲ ﻭ ﺍﺑﻮﺟﻬﻞ‬
‫ﻛﻪ ﺩﺭ ﺑﻼﻏﺖ ﺳﺨﻦ ﻛﻤﺘﺮ ﻛﺴﻲ ﻣﺎﻧﻨﺪ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻧﻴﻤﻪ ﺷﺒﻲ ﻫﺮ ﻳﻚ ﻣﻨﻔﺮﺩﺍً ﭘﺸﺖ ﺧﺎﻧﻪ‬
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‫ﭘﻴﻐﻤﺒﺮص ﺁﻣﺪﻧﺪ ﺑﺮﺍﻱ ﺷﻨﻴﺪﻥ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‪ ،‬ﻭ ﺑﻪ ﻗﺮﺍﺋﺖ ﺍﻭ ﺩﺭ ﻧﻤﺎﺯ ﮔﻮﺵ ﻣﻲﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ‬
‫ﻫﻤﺪﻳﮕﺮ ﺧﺒﺮ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﭼﻮﻥ ﺍﺯ ﻛﻤﻴﻦ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ ﺑﻪ ﻳﻜﺪﮔﺮ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﺷﺪ‬
‫ﻫﺮﻳﻚ ﭘﻨﻬﺎﻧﻲ ﺑﺮﺍﻱ ﺍﺳﺘﻤﺎﻉ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‪ ،‬ﺑﻬﻢ ﮔﻔﺘﻨﺪ ﺍﮔﺮ ﻛﺴﺎﻥ ﺩﻳﮕﺮ ﺑﺮ ﺍﻳﻦ ﻛﺎﺭ ﻣﺎ ﻣﻄﻠﻊ‬
‫ﺷﻮﻧﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﺎ ﺑﺮﺍﻱ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﺟﻤﻊ ﻣﻲﺷﻮﻧﺪ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﻣﻨﺠﺮ ﺑﻪ ﺍﻳﻤﺎﻥ ﺗﻮﺩﻩ ﺑﻪ‬
‫ﻣﺤﻤﺪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﭘﺲ ﺑﺎ ﻳﻜﺪﮔﺮ ﺗﻌﻬ‪‬ﺪ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺗﻜﺮﺍﺭ ﻧﻜﻨﻨﺪ‪ ،‬ﻭﻟﻲ‬
‫ﭼﻮﻥ ﺷﺐ ﺩﻳﮕﺮ ﺷﺪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﻨﻬﺎﻧﻲ ﺁﻣﺪ ﻭ ﺑﻪ ﻗﺮﺁﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﮔﻮﺵ‬
‫ﻓﺮﺍ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺗﺎ ﺻﺒﺢ ﻧﺨﻮﺍﺑﻴﺪ ﺍﺯ ﻛﺜﺮﺕ ﺍﺛﺮ ﻭ ﺟﺬﺍﺑﻴﺖ‪ ،‬ﭼﻮﻥ ﺻﺒﺢ ﺷﺪ ﻳﻜﺪﮔﺮ ﺭﺍ ﺩﻳﺪﻧﺪ‬
‫ﻭ ﺗﻌﻬ‪‬ﺪ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺗﻜﺮﺍﺭ ﻧﺸﻮﺩ‪ ،‬ﭼﻮﻥ ﺭﻭﺯ ﺑﺎﻻ ﺁﻣﺪ ﻭﻟﻴﺪ ﻧﺰﺩ ﺍﺧﻨﺲ ﺭﻓﺖ ﻭ‬
‫ﮔﻔﺖ ﺩﺭﺑﺎﺭﻩ ﺳﺨﻨﺎﻥ ﻣﺤﻤﺪ ﭼﻪ ﻣﻲﮔﻮﺋﻲ؟ ﮔﻔﺖ ﭼﻪ ﺑﮕﻮﻳﻢ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﻋﺒﺪﺍﻟﻤﻄﻠﺐ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﺩﺭﺑﺎﻧﻲ ﻛﻌﺒﻪ ﺍﺯ ﻣﺎ ﺍﺳﺖ‪ ،‬ﭘﺬﻳﺮﻓﺘﻴﻢ ﻣﻲﮔﻮﻳﻨﺪ ﺳﻘﺎﻳﺖ ﻛﻌﺒﻪ ﺍﺯ ﻣﺎ ﺍﺳﺖ‪ ،‬ﺗﺼﺪﻳﻖ‬
‫ﻛﺮﺩﻳﻢ‪ ،‬ﮔﻔﺘﻨﺪ ﺣﻔﻆ ﻛﻌﺒﻪ ﻧﻴﺰ ﺍﺯ ﻣﺎ ﺍﺳﺖ ﭘﺬﻳﺮﻓﺘﻴﻢ‪ ،‬ﺍﻛﻨﻮﻥ ﻣﻲﮔﻮﻳﻨﺪ ﻧﺒﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﺩﺭ‬
‫ﺧﺎﻧﻪ ﻣﺎ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺭﺍ ﻣﺎ ﺗﺼﺪﻳﻖ ﻧﺨﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺍﺧﻨﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺗﻨﻬﺎ‬
‫ﻣﺎﻧﻊ ﺍﻳﺸﺎﻥ ﺍﺯ ﺍﻳﻤﺎﻥ ﻭ ﻗﺒﻮﻝ ﺍﺳﻼﻡ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻭ ﺗﻌﺼﺐ ﻗﻮﻣﻲ ﺑﻮﺩﻩ ﻭ ﻟﺬﺍ ﺑﻪ ﻣﺮﺩﻡ‬
‫ﻣﻲﮔﻔﺘﻨﺪ ﺑﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ﮔﻮﺵ ﻧﺪﻫﻴﺪ ﻭ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺁﻳﻪ ‪ 26‬ﺳﻮﺭﻩ ﻓﺼﻠﺖ ﺁﻣﺪﻩ ﻣﻲﮔﻔﺘﻨﺪ‪:‬‬

‫‪         ‬‬

‫»ﮔﻮﺵ ﺑﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ﻓﺮﺍ ﻧﺪﻫﻴﺪ ﻭ ﻏﻮﻏﺎ ﻛﻨﻴﺪ ﻭ ﺻﺪﺍ ﺩﺭ ﺻﺪﺍ ﺑﻴﻨﺪﺍﺯﻳﺪ ﺗﺎ ﺷﻤﺎ ﻏﻠﺒﻪ‬
‫ﻛﻨﻴﺪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺻﺪﺍﻫﺎ ﻭ ﺁﻭﺍﺯﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﺑﻴﻨﺪﺍﺯﻳﺪ ﺗﺎ ﺑﺮ ﺁﻥ ﻏﺎﻟﺐ ﺷﻮﻳﺪ‪.‬‬
‫ﻭ ﺣﺘﻲ ﻭﺍﺭﺩﻳﻦ ﻣﻜﻪ ﺭﺍ ﻣﻲﺑﺮﺩﻧﺪ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻱ ﺧﻮﺩ ﻭ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﺳﺎﺯ ﻭ ﻣﻮﺳﻴﻘﻲ ﺑﻪ‬
‫ﺗﻮﺳﻂ ﻛﻨﻴﺰﺍﻥ ﺧﻮﺵ ﺁﻭﺍﺯ ﻓﺮﺍﻫﻢ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺳﻔﺎﺭﺵ ﻣﻲﻧﻤﻮﺩﻧﺪ ﻛﻪ ﮔﻮﺵ ﺑﻘﺮﺍﺋﺖ‬
‫ﻣﺤﻤﺪ ﻧﺪﻫﻴﺪ‪ ،‬ﻭ ﺑﻪ ﺩﻋﻮﺕ ﭘﺮ ﺯﺣﻤﺖ ﺍﻭ ﺍﻋﺘﻨﺎ ﻧﻜﻨﻴﺪ‪ .‬ﻭ ﻟﺬﺍ ﺁﻳﻪ ‪ 6‬ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ‪:‬‬
‫‪           ‬‬
‫ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﻋﻴﻨﺎً ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﻳﻚ ﻋﺪﻩ ﻣﺪﺍﺡ ﻭ ﺭﻭﺿﻪﺧﻮﺍﻥ ﺧﻮﺵ ﺁﻭﺍﺯ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ‬
‫ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﺑﺎﺯﺩﺍﺷﺘﻪ ﻭ ﻣﻄﺎﻟﺐ ﺿﺪ ﻗﺮﺁﻧﻲ ﺗﺰﺭﻳﻖ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺍﻣﺎ ﻣﺮﺩﻡ ﺑﻪ ﻭﺍﺳﻄﻪ ﺷﻨﻴﺪﻥ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪190‬‬

‫ﻗﺮﺁﻥ ﺍﺳﻼﻡ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ‪ .‬ﻗﺮﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﻝ ﺁﻧﺎﻥ ﺭﺍ ﺗﻜﺎﻥ ﻣﻲﺩﺍﺩ‪ ،‬ﻭ ﻣﻲﻟﺮﺯﺍﻧﻴﺪ‪ .‬ﺁﺭﻱ ﺩﻳﺪﻩ‬
‫ﻧﺸﺪﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻣﻠﺘﻲ ﺩﺍﺭﺍﻱ ﻋﺼﺒﻴ‪‬ﺖ ﻭ ﺣﻤﻴ‪‬ﺖ ﺑﺴﻴﺎﺭ ﺑﺎﺷﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﻋﻮﺕ‬
‫ﻛﻨﻨﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺯﻧﺪﮔﻲ ﻭ ﻓﺎﻣﻴﻞ ﻭ ﻋﻘﺎﺋﺪ ﻭ ﻋﻼﺋﻖ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﺍﻓﻜﺎﺭ ﺧﻮﺩ ﺩﺳﺖ‬
‫ﺑﺮﺩﺍﺭﻳﺪ‪ ،‬ﻭ ﺑﺎ ﻛﻤﺎﻝ ﺧﻠﻮﺹ ﻭ ﺭﻏﺒﺖ ﺗﺴﻠﻴﻢ ﺣﻖ ﺷﻮﻳﺪ ﻧﻪ ﺑﻪ ﺍﻛﺮﺍﻩ ﻭ ﺯﻭﺭ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺷﻮﻕ‬
‫ﻭ ﻋﻼﻗﻪ‪ ،‬ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﭼﻨﻴﻦ ﺩﻋﻮﺗﻲ ﺍﺳﺘﻘﺒﺎﻝ ﺷﻮﺩ‪ ،‬ﻭﻟﻲ ﻗﺮﺁﻥ ﻭ ﻧﻔﻮﺫ ﻛﻠﻤﺎﺕ ﺁﻥ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺭﺍ ﻛﺮﺩ‪ ،‬ﻭ ﺣﺘﻲ ﻛﺎﺭ ﺑﺠﺎﺋﻲ ﺭﺳﻴﺪ ﻛﻪ ﺯﻳﺮ ﻭ ﺯﺑﺮ ﺷﺪﻧﺪ‪ ،‬ﻳﻌﻨﻲ ﺍﻧﻘﻼﺏ ﻓﻜﺮﻱ ﻭ ﺩﻳﻨﻲ‬
‫ﻭ ﻋﻠﻤﻲ ﻭ ﺍﺧﻼﻗﻲ ﻭ ﻋﻤﻠﻲ ﻳﻜﺠﺎ ﺑﺎ ﻫﻢ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪ ،‬ﺗﺎ ﺍﻳﻨﻜﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﻋﺮﺏ ﻛﻪ‬
‫ﻣﺘﻬ‪‬ﻢ ﺑﻪ ﻓﺴﺎﺩ ﺍﺧﻼﻕ ﺑﻮﺩ ﻣﻲﮔﻔﺖ ﻣﻦ ﺑﺪ ﺣﺎﻣﻠﻲ ﺑﺮﺍﻱ ﻗﺮﺁﻧﻢ ﻭ ﺍﻳﻦ ﺭﺍ ﺩﺭ ﺫﻡ ﺧﻮﺩ ﻣﻲ‬
‫ﮔﻔﺖ‪ .‬ﻣﺜﻼ ﺩﺭ ﺟﻨﮓ ﻳﻤﺎﻣﻪ ﺑﺎ ﻣﺴﻴﻠﻤﻪ ﻛﺬﺍﺏ ﻛﻪ ﺍﺯ ﺳﺨﺖﺗﺮﻳﻦ ﺟﻨﮕﻬﺎﻱ ﺍﺳﻼﻣﻲ ﺑﻮﺩ‪،‬‬
‫ﭘﺮﭼﻢ ﺑﻪ ﺩﺳﺖ ﺳﺎﻟﻢ ﻣﻮﻟﻲ ﺣﺬﻳﻔﻪ ﺑﻮﺩ ﺑﻪ ﻟﺸﻜﺮﻳﺎﻥ ﮔﻔﺖ ﻣﻲﺧﻮﺍﻫﻴﺪ ﺑﮕﻮﻳﻢ ﺑﺮﺍﻱ ﭼﻪ‬
‫ﺍﻳﻦ ﭘﺮﭼﻢ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻣﻦ ﺳﭙﺮﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﻦ ﺣﺎﻣﻞ ﻗﺮﺁﻧﻢ ﻭ ﻣﺎﻧﻨﺪ ﺻﺎﺣﺐ ﻗﺮﺁﻥ‬
‫ﺍﻳﺴﺘﺎﺩﮔﻲ ﺩﺍﺭﻡ‪ ،‬ﺳﭙﺲ ﮔﻔﺖ ﺑﺪ ﺣﺎﻣﻠﻲ ﺑﺮﺍﻱ ﻗﺮﺁﻧﻢ ﺍﮔﺮ ﺗﺎ ﺁﺧﺮ ﺍﺳﺘﻘﺎﻣﺖ ﻧﻜﻨﻢ‪ ،‬ﺩﺭ ﺍﻳﻦ‬
‫ﻫﻨﮕﺎﻡ ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻧﮓ ﺯﺩ ﻭ ﻫﻤﻪ ﺭﺍ ﻣﻀﻄﺮﺏ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﺍﻱ ﺍﻫﻞ ﻗﺮﺁﻥ ﺯﻳﻨﺖ ﺩﻫﻴﺪ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﻋﻤﻞ‪ ،‬ﺳﭙﺲ ﺣﻤﻠﻪ ﺍﻓﻜﻨﺪ ﻭ ﺩﺷﻤﻦ ﺭﺍ ﻣﻐﻠﻮﺏ ﺳﺎﺧﺖ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﻗﺼﻪ ﺍﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﻩ ﻭ ﺫﻛﻮﺍﻥ ﺑﻦ ﻗﻴﺲ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﺪﻳﻨﻪ ﺁﻣﺪﻧﺪ ﻣﻜﻪ ﻭ‬
‫ﻣﺴﻠﻤﺎﻥ ﺷﺪﻧﺪ ﺑﻪ ﺑﺮﻛﺖ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ‪ ،‬ﻭ ﺳﭙﺲ ﺑﻪ ﺑﺮﻛﺖ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﺍﺳﻼﻡ ﺭﺍ ﺩﺭ ﻣﺪﻳﻨﻪ‬
‫ﻣﻨﺘﺸﺮ ﺳﺎﺧﺘﻨﺪ‪ ،‬ﺑﺨﻮﺍﻧﺪ‪ ،‬ﺗﻌﺠ‪‬ﺐ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ ،‬ﻭ ﻫﻤﻴﻦ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺣﺒﺸﻪ‬
‫ﺑﺎﻋﺚ ﻣﻴﻞ ﻧﺠﺎﺷﻲ ﺑﻪ ﺍﺳﻼﻡ ﺷﺪ‪ ،‬ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺗﻤﺎﻡ ﻣﺠﻠﺲ ﺳﻠﻄﺎﻥ ﺑﻪ ﮔﺮﻳﻪ‬
‫ﺍﻓﺘﺎﺩﻧﺪ‪ ،‬ﻭ ﻏﻠﻐﻠﻪ ﻭ ﻭﻟﻮﻟﻪ ﺑﭙﺎ ﻛﺮﺩ ﻭ ﺍﺷﻚ ﭼﺸﻤﺎﻥ ﺍﻫﻞ ﻣﺠﻠﺲ ﺭﺍ ﺟﺎﺭﻱ ﺳﺎﺧﺖ ﻭ ﺍﺳﻼﻡ‬
‫ﺩﺭ ﺣﺒﺸﻪ ﻧﻔﻮﺫ ﻛﺮﺩ‪ .‬ﻗﺮﺁﻥ ﺩﻝﻫﺎ ﺭﺍ ﻣﻨﻘﻠﺐ ﻭ ﭘﻮﺳﺖ ﺑﺪﻥ ﺭﺍ ﻣﻲﻟﺮﺯﺍﻧﺪ ﻭ ﺷﻴﺮﻳﻨﻲ ﻭ‬
‫ﺟﺬﺍﺑﻴﺖ ﻗﺮﺁﻥ‪ ،‬ﻣﻮﺟﺐ ﺭﻏﺒﺖ ﻣﺴﻠﻤﻴﻦ ﺷﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﻛﻤﺎﻝ ﺷﻮﻕ ﺣﻔﻆ ﻭ ﻧﺸﺮ ﺩﺍﺩﻧﺪ‪.‬‬

‫ﻭﺟﻪ ﭼﻬﺎﺭﻡ‪ :‬ﻣﻌﺠﺰﺍﺕ ﻋﻠﻤﻲ ﻗﺮﺁﻥ‬

‫ﻣﺎ ﺩﺭ ﺗﺮﺟﻤﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ ،‬ﻫﺮ ﻗﺪﺭ ﻣﺠﻬﻮﻻﺕ ﺑﺸﺮ ﻛﺸﻒ ﺷﻮﺩ‬
‫ﻭ ﺍﻛﺘﺸﺎﻓﻲ ﺭﺥ ﺩﻫﺪ ﺣﻘﺎﺋﻖ ﻋﻠﻤﻲ ﻗﺮﺁﻥ ﺑﻴﺸﺘﺮ ﻧﻤﺎﻳﺎﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﻋﻠﻮﻡ ﺟﻬﺎﻧﻲ ﻳﮕﺎﻧﻪ ﻭﺳﻴﻠﻪ‬
 ‫‪191‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭ ﻛﻤﻚ ﺑﻪ ﻛﺸﻒ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻥ ﻭ ﻣﻌﺠﺰﺍﺕ ﺁﻧﺴﺖ‪ ،‬ﻫﺮ ﻗﺪﺭ ﺭﺍﻩ ﻓﻜﺮ ﺑﺎﺯ ﺷﻮﺩ ﻭ ﺣﻘﺎﺋﻖ‬
‫ﺯﻳﺮ ﻃﺒﻘﺎﺕ ﺯﻣﻴﻦ ﻭ ﻳﺎ ﺑﺎﻻﻱ ﺁﺳﻤﺎﻥ ﺟﺴﺘﺠﻮ ﺷﻮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﻛﺸﻒ ﺁﻥ‪ ،‬ﭘﻲ ﻣﻲﺑﺮﻧﺪ ﻛﻪ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﻭ ﻣﻄﺎﻟﺐ ﺻﺤﻴﺢ ﺁﻥ ﺧﻠﻞ ﻭﺍﺭﺩ ﻧﻤﻲﺷﻮﺩ ﻭ ﻗﺪﺭ ﺁﻥ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺮﺁﻥ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫أَﻧﱠﻪُ ْ‬
‫اﳊَ ﱡﻖ&‪ ،‬ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﺯ‬ ‫ﻓﺮﻣﻮﺩﻩ‪َ * :‬ﺳﻨُ ِﺮﻳ ِﻬ ْﻢ آﻳَﺎﺗﻨَﺎ ِﰲ ْاﻵﻓَﺎق َوِﰲ أَﻧ ُﻔﺴ ِﻬ ْﻢ َﺣ ﱠﱴ ﻳَـﺘَﺒَ ﱠ َ‬
‫ﲔ َﳍُ ْﻢ‬
‫ﺍﻋﺠﺎﺯ ﻗﺮﺁﻧﻲ ﻛﻪ ﺩﺭ ﺩﻭﺭﻩ‬ ‫ﻛﺸﻒ ﻋﻠﻮﻡ ﻃﺒﻴﻌﻲ ﻇﻬﻮﺭ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻧﺴﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺟﻬﺎﺕ‬
‫ﻛﻨﻮﻧﻲ ﭘﺮﺩﻩ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺁﻧﺴﺖ ﻛﻪ ﻗﺮﺁﻥ ﻣﺸﺘﻤﻞ ﺍﺳﺖ ﺑﺮ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺣﻘﺎﺋﻖ ﻓﻨّﻲ‬
‫ﻭ ﻃﺒﻴﻌﻲ ﻭ ﻓﻴﺰﻳﻮﻟﻮژﻱ ﻛﻪ ﺑﻪ ﺁﺧﺮﻳﻦ ﺍﻛﺘﺸﺎﻓﺎﺕ ﻋﻠﻤﻲ ﻣﻨﻄﺒﻖ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ ﻛﻪ‬
‫ﺍﺳﺒﺎﺏ ﻭﺁﻻﺕ ﻭ ﺍﺑﺰﺍﺭﻫﺎﻱ ﺩﻗﻴﻖ ﻋﻠﻤﻲ ﻭ ﺍﻛﺘﺸﺎﻓﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻗﺮﺁﻥ ﺧﺒﺮ ﺩﺍﺩﻩ ﺍﺯ‬
‫ﺍﺳﺮﺍﺭ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﻭ ﻋﺠﺎﺋﺐ ﺧﻠﻘﺖ‪ ،‬ﻭ ﻧﻴﺰ ﺍﻣﺮ ﺑﻪ ﺗﻔﻜﺮ ﻭ ﻧﻈﺮ ﺩﺭ ﺁﻧﻬﺎ ﻧﻤﻮﺩﻩ‪ ،‬ﻣﺎﻧﻨﺪ‬
‫ﺣﻘﺎﺋﻖ ﺑﻴﺎﻥ ﺷﺪﻩ ﻫﻴﺌﺖ ﻭ ﻧﺠﻮﻡ ﻭ ﺣﺮﻛﺖ ﻣﺎﻩ ﻭ ﺯﻣﻴﻦ ﻭ ﺳﺎﻳﺮ ﻛﻮﺍﻛﺐ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺁﺛﺎﺭ‬
‫ﻭ ﺧﻮﺍﺹ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﻧﺒﺎﺗﺎﺕ ﻭ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺩﺍﺷﺘﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺗﻜﺎﻣﻞ ﻭ ﺳﻴﺮ ﺟﻨﻴﻦ ﻭ‬
‫ﻓﺴﻴﻞ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﻛﻴﻔﻴﺖ ﺧﻠﻘﺖ ﺟﻬﺎﻥ‪ ،‬ﻭﻏﻴﺮ ﺍﺯ ﺍﻳﻨﻬﺎ‪ .‬ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻗُ ِﻞ اﻧﻈُُﺮواْ َﻣﺎذَا ِﻓﻲ‬
‫ض َوَﻣﺎ َﺧﻠَ َﻖ اﻟﻠّﻪُ ِﻣﻦ‬ ‫ﺴﻤﺎو ِ‬
‫ات َواﻷ َْر ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺴﻤﺎو ِ‬
‫ات َواﻷ َْر ِ‬
‫ض ﻭ ﻳﺎ‪» :‬أ ََوﻟَ ْﻢ ﻳَﻨﻈُُﺮواْ ﻓﻲ َﻣﻠَ ُﻜﻮت اﻟ ﱠ َ َ‬ ‫اﻟ ﱠ َ َ‬
‫ﻒ ﺑَ َﺪأَ اﻟْ َﺨﻠ َ‬
‫ْﻖ‪.‬‬ ‫ض ﻓَﺎﻧﻈُُﺮوا َﻛ ْﻴ َ‬ ‫َﺷ ْﻲ ٍء« ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﻪ ﻗُ ْﻞ ِﺳ ُﻴﺮوا ﻓِﻲ ْاﻷ َْر ِ‬
‫ﻛﻪ ﺍﻣﺮ ﻧﻤﻮﺩﻩ ﺑﻪ ﺗﻔﻜﺮ ﺩﺭ ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﻋﺠﺎﺋﺐ ﺁﻧﻬﺎ‪.‬‬

‫ﻭﺟﻪ ﭘﻨﺠﻢ ﻭ ﺷﺸﻢ‪ :‬ﺗﺎﺭﻳﺦ ﻭ ﺍﺧﺒﺎﺭ ﻏﻴﺒﻲ ﻗﺮﺁﻥ‬

‫ﻳﻜﻲ ﺍﺯ ﻭﺟﻮﻩ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺍﺧﺒﺎﺭ ﺗﺎﺭﻳﺨﻲ ﺁﻧﺴﺖ ﻛﻪ ﻃﺒﻖ ﻭﺍﻗﻊ ﺑﺪﻭﻥ ﺧﻠﻂ ﺧﺮﺍﻓﺎﺕ‬
‫ﺑﻴﺎﻥ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺍﺧﺒﺎﺭ ﺁﻥ ﺑﺎ ﻛﺘﺐ ﻋﻬﺪﻳﻦ ﺻﺪﻕ ﺁﻥ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ‪ ،‬ﻗﺮﺁﻥ ﺩﺭ ﺫﻛﺮ‬
‫ﺗﺎﺭﻳﺦ ﻫﺪﻓﺶ ﭘﻨﺪ ﻭ ﻋﺒﺮﺕ ﻭﻣﻮﻋﻈﻪ ﻭ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺑﻮﺩﻩ ﺑﻪ ﺧﻼﻑ ﻛﺘﺐ ﺩﻳﮕﺮ‪ ،‬ﺍﮔﺮ‬
‫ﻛﺴﻲ ﺑﻪ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ ﻣﻲﺑﻴﻨﺪ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺑﺎ ﺁﻧﻬﺎ ﻗﻴﺎﺱ ﻛﺮﺩ‪،‬‬
‫ﺯﻳﺮﺍ ﺩﺭ ﺁﻧﻬﺎ ﻣﻄﺎﻟﺐ ﺍﻓﺴﺎﻧﻪﺍﻱ ﺑﺪﻭﻥ ﺫﻛﺮ ﻫﺪﻑ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ ﺑﻴﺎﻥ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪192‬‬

‫ﻭﺟﻪ ﺩﻳﮕﺮ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺍﺧﺒﺎﺭ ﻏﻴﺒﻲ ﻓﺮﺍﻭﺍﻥ ﺁﻧﺴﺖ ﻭ ﺁﻧﭽﻪ ﺧﺒﺮ ﺩﺍﺩﻩ ﺭﺍﺳﺖ ﻭ ﺩﺭﺳﺖ‬
‫ﺁﻣﺪﻩ‪ ،‬ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﻭ ﭘﻴﺶﮔﻮﺋﻴﻬﺎﻱ ﺁﻥ ﻛﻪ ﺑﻪ ﺻﺤ‪‬ﺖ ﻣﻘﺮﻭﻥ ﺷﺪﻩ ﻛﺸﻒ ﺍﺯ ﺻﺪﻕ ﺁﻭﺭﻧﺪﺓ‬
‫ﺁﻥ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﻳﻚ ﻗﺴﻢ ﺁﻥ ﺩﺭ ﻋﺼﺮ ﺧﻮﺩ ﭘﻴﻐﻤﺒﺮص ﻭﺍﻗﻊ‬
‫ﺷﺪﻩ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺍﻭ‪ ،‬ﻛﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﺁﻳﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻭ ﻗﺴﻤﺘﻲ‬
‫ﺍﺯ ﺍﺧﺒﺎﺭ ﻏﻴﺒﻴﻪ ﻗﺮﺁﻥ ﺭﺍ ﻣﺎ ﺩﺭ ﻛﺘﺎﺏ ﺩﻳﮕﺮ ﺫﻛﺮ ﻧﻤﻮﺩﻩﺍﻳﻢ‪.‬‬

‫ﺍﺷﻜﺎﻝ ﻭ ﺟﻮﺍﺏ ﺁﻥ‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺟﻮﻛﻴﺎﻥ ﻫﻨﺪ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﻛﻔﺎﺭ ﻭ ﺍﻫﻞ ﺑﺎﻃﻠﻨﺪ ﻭ ﻫﻢ ﻋﺪﻩﺍﻱ ﺍﺯ‬
‫ﻣﺮﺷﺪﺍﻥ ﺻﻮﻓﻴﻪ ﻛﻪ ﺍﻫﻞ ﺑﺪﻋﺘﻨﺪ ﺧﺒﺮ ﺍﺯ ﻏﻴﺐ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﭘﺲ ﺧﺒﺮ ﺩﺍﺩﻥ ﺍﺯ ﻏﻴﺐ ﺩﻟﻴﻞ ﺑﺮ‬
‫ﺣﻘﺎﻧﻴﺖ ﻭ ﺻﺪﻕ ﻧﺒﻮ‪‬ﺕ ﻧﻤﻲﺷﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻗﺮﺁﻥ ﻧﺒﺎﻳﺪ ﺷﻤﺮﺩ‪ .‬ﺟﻮﺍﺏ ﺁﻧﺴﺖ‬
‫ﻛﻪ ﻏﻴﺐ ﺑﺮ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﻏﻴﺐ ﻣﺎﺿﻲ ﻭ ﻏﻴﺐ ﺣﺎﻝ ﻭ ﻏﻴﺐ ﺍﺳﺘﻘﺒﺎﻝ‪ .‬ﻏﻴﺐ ﻣﺎﺿﻲ‬
‫ﻭﺣﺎﻝ ﺭﺍ ﻣﻤﻜﻦ ﺍﺳﺖ ﻛﺴﻲ ﺑﻮﺳﺎﻳﻠﻲ ﺑﺪﺍﻧﺪ‪ ،‬ﻣﺜﻼ ﻏﻴﺐ ﻣﺎﺿﻲ ﺭﺍ ﺍﺯ ﺗﺎﺭﻳﺦ‪ ،‬ﻭ ﻏﻴﺐ ﺣﺎﻝ‬
‫ﺭﺍ ﺍﺯ ﻭﺣﻲ ﺷﻴﺎﻃﻴﻦ ﭼﻨﺎﻧﻜﻪ ﻗﺮﺁﻥ ﺧﺒﺮ ﺩﺍﺩﻩ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺁﻳﻪ ‪:121‬‬
‫‪      ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺷﻌﺮﺍء ﺁﻳﻪ ‪ 221‬ﻭ ‪ 222‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪      *       ‬‬
‫ﻛﻪ ﺷﻴﺎﻃﻴﻦ ﺑﺮﺍﻱ ﺍﻏﻔﺎﻝ ﻭ ﮔﻮﻝ ﺯﺩﻥ ﻣﺮﺩﻡ‪ ،‬ﺩﻛّﺎﻥ ﺑﻌﻀﻲ ﺍﺯ ژﻭﻛﻴﺎﻥ ﻭ ﻣﺮﺷﺪﺍﻥ ﺭﺍ ﺑﻪ‬
‫ﻭﺍﺳﻄﻪ ﭼﻨﻴﻦ ﺍﺧﺒﺎﺭ ﮔﺮﻡ ﻣﻲﻛﻨﻨﺪ ﺗﺎ ﻣﺮﺩﻡ ﺑﻪ ﺁﻧﺎﻥ ﺭﻭ ﺁﻭﺭﻧﺪ‪ .‬ﻭ ﺍﻣﺎ ﻏﻴﺐ ﺍﺳﺘﻘﺒﺎﻝ ﺭﺍ ﻧﻪ‬
‫ژﻭﻛﻲ ﻣﻲﺩﺍﻧﺪ ﻭ ﻧﻪ ﻣﺮﺷﺪ‪ ،‬ﻭ ﻧﻪ ﺍﺳﺘﺎﺩ ﺍﻳﺸﺎﻥ ﺷﻴﻄﺎﻥ‪ .‬ﻭ ﺍﻣﺎ ﻛﺴﻮﻑ ﻭ ﺧﺴﻮﻑ ﻭ ﺳﺎﻳﺮ‬
‫ﺍﺧﺒﺎﺭ ﺟﻮﻱ ﺭﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻋﻠﻞ ﻭ ﻣﻌﻠﻮﻝ ﻭ ﻭﺳﺎﺋﻞ ﻋﻠﻤﻲ ﻣﻲﺗﻮﺍﻥ ﺣﺴﺎﺏ ﻛﺮﺩ ﻭ ﺧﺒﺮ ﺩﺍﺩ‪،‬‬
‫ﻣﺎ ﻣﻲﺩﺍﻧﻴﻢ ﭘﺲ ﺍﺯ ﺯﻣﺴﺘﺎﻥ ﺑﻬﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﺍ ﻧﺒﺎﻳﺪ ﻏﻴﺐ ﮔﻔﺖ‪.‬‬

‫ﻭﺟﻪ ﻫﻔﺘﻢ ﻭ ﻫﺸﺘﻢ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ‬

‫ﻳﻜﻲ ﺍﺯ ﻭﺟﻮﻫﻲ ﻛﻪ ﺍﺯ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻧﺴﺖ ﺧﻮﺍﺹ‪ ‬ﺁﻳﺎﺕ ﻭ ﺳﻮﺭ ﺁﻧﺴﺖ ﻛﻪ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﻴﻦ‪ ،‬ﭼﻪ ﺁﺛﺎﺭ ﻭ ﺑﺮﻛﺎﺗﻲ ﺩﺍﺭﺩ ﻧﻮﺷﺘﻦ ﻭ ﺧﻮﺍﻧﺪﻥ ﻭ ﺗﺪﺑﺮ ﺩﺭ ﺁﻥ‪ ،‬ﻣﻮﺟﺐ‬‫ِﺷ َﻔﺎء ور ْﺣﻤﺔٌ ﻟﱢﻠ ِ ِ‬
‫ْﻤ ْﺆﻣﻨ َ‬
‫ََ َ ُ‬
 ‫‪193‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺷﻔﺎﻱ ﻗﻠﻮﺑﺴﺖ ﺍﺯ ﺟﻬﻞ ﻭ ﺧﺮﺍﻓﺎﺕ‪ ،‬ﻭ ﺷﻔﺎﻱ ﺍﺑﺪﺍﻧﺴﺖ ﺍﺯ ﺍﻣﺮﺍﺽ‪ ،‬ﭼﻪ ﺩﺭﺩﻫﺎ ﻭ ﺧﻴﺎﻻﺕ‬
‫ﻧﻔﺴﺎﻧﻲ ﻭ ﻭﺳﺎﻭﺱ ﺷﻴﻄﺎﻧﻲ ﺑﻪ ﺑﺮﻛﺖ ﺁﻥ ﺩﻓﻊ ﺷﺪﻩ‪ ،‬ﻗﺴﺎﻭﺕ ﺩﻝ ﻭ ﻏﻔﻠﺖ ﺑﺎﻃﻞ ﺑﻪ ﺗﺪﺑﺮ‬
‫ﺩﺭ ﺁﻥ ﺯﺩﻭﺩﻩ ﮔﺮﺩﺩ‪ .‬ﺧﻮﺩ ﻧﮕﺎﺭﻧﺪﻩ ﭘﺲ ﺍﺯ ﻓﺮﺍﻍ ﺍﺯ ﺗﺤﺼﻴﻼﺕ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﺩﺭﺟﻪ ﺍﺟﺘﻬﺎﺩ‬
‫ﺗﺎ ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﺍﺯ ﺁﻥ‪ ،‬ﻏﺮﻕ ﺩﺭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺗﻌﺼﺒﺎﺕ ﻣﺬﻫﺒﻲ ﺑﻮﺩﻡ ﻭ ﺑﻪ ﺑﺮﻛﺖ ﺗﺪﺑﺮ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻢ‪.‬‬
‫ﻭﺟﻪ ﺩﻳﮕﺮ ﺍﺯﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻭ ﻗﻮﺍﻧﻴﻦ ﻋﺪﺍﻟﺖ ﻭ ﺍﺣﻜﺎﻡ ﺻﺤﻴﺤﻪ ﺁﻥ ﺩﺭ ﺗﺴﺎﻭﻱ ﻭ‬
‫ﺳﻴﺎﺳﺖ ﻭ ﺗﺠﺎﺭﺕ ﻭﺯﺭﺍﻋﺖ ﻭ ﻗﺼﺎﺹ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻧﻜﺎﺡ ﻭ ﺟﻬﺎﺩ ﻭ ﺩﻳﺎﺕ‬
‫ﻭ ﺁﻧﭽﻪ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺑﻨﺪﮔﺎﻥ ﻭ ﺻﻼﺡ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻃﻮﺭ ﻛﻠﻲ ﺑﻴﺎﻥ ﺷﺪﻩ ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺗﺼﻮﺭ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺩﺷﻤﻨﺎﻥ ﻗﺮﺁﻥ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﻣﺴﺎﺋﻞ ﺁﻥ ﺧﺪﺷﻪ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺧﺪﺷﻪ ﻭ‬
‫ﺍﻋﺘﺮﺍﺽ ﻛﺮﺩﻧﺪ ﺟﻮﺍﺏ ﻛﺎﻓﻲ ﺷﻨﻴﺪﻧﺪ‪ ،‬ﺣﺘﻲ ﺑﺰﺭﮔﺎﻥ ﻭ ﻣﺴﻴﺤﻲ ﻭ ﻣﺎﺩ‪‬ﻱ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ‬
‫ﺍﻋﺘﺮﻑ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻋﺠﺐ ﺍﻳﻨﻜﻪ ﺗﻤﺎﻡ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﺩﺭ ﻳﻚ ﺷﺐ ﻭ ﻳﺎ ‪ 23‬ﺳﺎﻝ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻪ‬
‫ﻳﻚ ﻣﺮﺩ ﺍﻣﻲ ﺩﺭﺱ ﻧﺨﻮﺍﻧﺪﻩ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﻋﻘﻼ ﻭ ﺑﺰﺭﮔﺎﻥ ﻣﻠﻞ ﺻﺪﻫﺎ ﺳﺎﻝ ﺑﺎ ﺗﺒﺎﺩﻝ‬
‫ﺍﻓﻜﺎﺭ ﻭ ﺍﺟﺘﻤﺎﻉ ﺁﺭﺍء ﻗﻮﺍﻧﻴﻦ ﺟﻌﻞ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﻧﻘﺺ ﺁﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩﻩ‬
‫ﺗﺒﺪﻳﻞ‪ ،‬ﻭ ﻳﺎ ﺗﺒﺼﺮﻩ ﺑﻪ ﺁﻥ ﻣﻠﺤﻖ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻗﺮﺁﻥ ﻗﻮﺍﻧﻴﻨﻲ ﺁﻣﺪﻩ ﻛﻪ ﺗﺎ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ‬
‫ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﻣﺠﺎﻣﻊ ﺑﺸﺮﻱ ﻭ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﻛﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫"ﺣﻼل ﳏﻤﺪ إﻟﯽ ﻳﻮم اﻟﻘﻴﺎﻣﺔ و ﺣﺮاﻣﻪ إﻟﯽ ﻳﻮم اﻟﻘﻴﺎﻣﺔ"‪ ،‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺮﺍﻱ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ‬
‫ﻫﻤﻴﻦ ﺟﻬﺖ ﻛﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﻭﻝ ﺍﺳﺘﻌﻤﺎﺭﻱ ﻭ ﺩﺷﻤﻨﺎﻥ ﺩﺍﺧﻠﻲ ﻭﺧﺎﺭﺟﻲ ﻭﺣﺘﻲ‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺠﺘﻬﺪﺍﻥ ﺩﻳﻨﻲ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ ﺗﺎ ﻗﻮﺍﻧﻴﻦ ﻗﺮﺁﻥ ﺭﺍ ﺗﺒﺪﻳﻞ ﻭ ﻳﺎ ﺍﺯ ﺭﺳﻤ‪‬ﻴ‪‬ﺖ ﺍﻧﺪﺍﺧﺘﻪ‬
‫ﻭ ﻗﻮﺍﻧﻴﻦ ﺩﻳﮕﺮﻱ ﻛﻪ ﺍﺯ ﺩﻣﺎﻏﻬﺎﻱ ﺑﺸﺮﻱ ﺧﺎﺭﺝ ﺷﺪﻩ ﺭﺳﻤ‪‬ﻴ‪‬ﺖ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﻭﻫﻤﻴﻦ ﺳﺒﺐ‬
‫ﺑﻴﭽﺎﺭﮔﻲ ﻭ ﺑﻲﺑﻨﺪ ﻭ ﺑﺎﺭﻱ ﻣﻠﺖ ﺍﺳﻼﻡ ﺷﺪﻩ‪ ،‬ﭘﺲ ﻧﻪ ﺗﻨﻬﺎ ﻣﺴﻠﻤﻴﻦ ﺑﻠﻜﻪ ﺗﻤﺎﻡ ﺍﻫﻞ ﺟﻬﺎﻥ‬
‫ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪ ﺭﺍﺣﺘﻲ ﻭ ﺭﻓﺎﻩ ﻋﻤﻮﻣﻲ ﻧﺎﺋﻠﻲ ﺷﻮﻧﺪ ﭼﺎﺭﻩﺍﻱ ﻧﺪﺍﺭﻧﺪ ﺟﺰ ﺁﻧﻜﻪ ﻗﻮﺍﻧﻴﻦ ﻗﺮﺁﻥ‬
‫ﺭﺍ ﺍﺟﺮﺍء ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﻭﺟﻪ ﻧﻬﻢ ﻭ ﺩﻫﻢ ﺍﺯ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪194‬‬

‫ﻳﻜﻲ ﺍﺯ ﻭﺟﻮﻩ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ ﺩﺭ ﺁﻧﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﻩ‬
‫ﻧﺴﺎء ﺁﻳﻪ ‪ 82‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪             ‬‬

‫‪ ‬‬
‫»ﺁﻳﺎ ﺗﺪ‪‬ﺑﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻤﻲﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﺍﺯ ﻧﺰﺩ ﻏﻴﺮﺧﺪﺍ ﺑﻮﺩ ﻣﺤﻘﻘّﺎ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭﻱ ﺩﺭ‬
‫ﺁﻥ ﻣﻲﻳﺎﻓﺘﻨﺪ «‪.‬‬
‫ﻋﺪﻡ ﺍﺧﺘﻼﻑ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﻣﻲﺑﺎﺷﻨﺪ‪:‬‬
‫‪ -1‬ﺍﺯ ﺟﻬﺖ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻭ ﻣﺤﻜﻤﻲ ﻭ ﺩﺍﺷﺘﻦ ﻣﻄﺎﻟﺐ ﻗﻄﻌﻲ ﻧﻪ ﺷﻜﻲ ﻭ ﻧﻪ‬
‫ﻇﻨّﻲ‪ ،‬ﻛﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﻳﻜﻨﻮﺍﺧﺖ ﻣﻲﺑﺎﺷﺪ ﻭ ﺍﺯ ﺍﻭﻝ ﺗﺎ ﺑﻪ ﺁﺧﺮﺵ ﺩﺭ ﺣﺪ‪‬‬
‫ﺍﻋﻼﻱ ﺯﻳﺒﺎﺋﻲ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻛﺘﺐ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﮔﺎﻫﻲ ﺟﻤﻼﺕ ﻓﺼﻴﺢ ﺯﻳﺒﺎ ﺩﺍﺭﺩ ﻭ‬
‫ﮔﺎﻫﻲ ﻏﻴﺮ ﻓﺼﻴﺢ ﻭ ﻏﻴﺮ ﺯﻳﺒﺎ‪ ،‬ﮔﺎﻫﻲ ﻗﻄﻌﻲ‪ ،‬ﮔﺎﻫﻲ ﻇﻨّﻲ‪ ،‬ﺯﻳﺮﺍ ﺻﺎﺣﺒﺎﻥ ﺁﻧﻬﺎ ﻣﺘﻐﻴﺮ ﺍﻻﺣﻮﺍﻝ‬
‫ﻭﺍﻟﺼﻔﺎﺕ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﺍﻣﺎ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﭼﻮﻥ ﺩﺭ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﺗﻐﻴﻴﺮﻱ ﻧﺪﺍﺭﺩ ﺩﺭ ﻛﻼﻡ ﺍﻭ ﻧﻴﺰ‬
‫ﺗﻐﻴﻴﺮﻱ ﻧﺪﺍﺭﺩ‪.‬‬
‫‪ -2‬ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺟﻬﺎﺕ ﻋﺪﻡ ﺍﺧﺘﻼﻑ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺿﺪ‪ ‬ﻭ ﻧﻘﻴﺾ ﻭ ﺗﻨﺎﻓﻲ ﻭ ﺗﺒﺎﻳﻦ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺖ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺑﺨﻼﻑ ﻛﺘﺐ ﺑﺸﺮﻱ ﻛﻪ ﺩﺭ ﻫﺮ ﻛﺪﺍﻡ ﺁﻧﻬﺎ ﻣﻄﺎﻟﺐ ﻣﺨﺘﻠﻔﻪ ﺿﺪ‪‬‬
‫ﻳﻜﺪﮔﺮ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻭ ﺍﻣﺎ ﻭﺟﻪ ﺩﻫﻢ ﺍﺯ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻋﻤﻮﻡ ﻭ ﺧﺼﻮﺻﻲ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪ ،‬ﻫﺮﻛﺘﺎﺑﻲ ﺩﺭ‬
‫ﻋﺎﻟﻢ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﺮﺍﻱ ﻳﻚ ﻃﺒﻘﻪ ﻭ ﻳﺎ ﻃﺒﻘﺎﺗﻲ ﻣﻌﻴﻦ ﻣﻔﻴﺪ ﺑﻮﺩﻩ ﻧﻪ ﺑﺮﺍﻱ ﻋﻤﻮﻡ‪ ،‬ﻭﻟﻲ ﻗﺮﺁﻥ‬
‫ﺑﺮﺍﻱ ﻋﻤﻮﻡ ﻃﺒﻘﺎﺕ ﻣﻔﻴﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻣﻲﺗﻮﺍﻧﺪ ﺍﺯ ﺁﻥ ﺑﻬﺮ ﺑﺮﺩ‪ ،‬ﻣﺜﻼ ﻛﺘﺎﺏ ﻗﺎﻧﻮﻥ‬
‫ﺍﺑﻮﻋﻠﻲ ﺳﻴﻨﺎ ﺑﺮﺍﻱ ﺩﻛﺘﺮﺍﻥ ﻓﻘﻂ ﻣﻔﻴﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺘﺎﺏ ﻗﻮﺍﻧﻴﻦ ﻣﺤﻘﻖ ﻗﻤﻲ‪ ‬ﻓﻘﻂ ﺑﺮﺍﻱ‬
‫ﺍﺻﻮﻟﻴﻴ‪‬ﻦ ﻣﻔﻴﺪ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﻗﺮﺁﻥ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻣﻨﺘﻬﻲ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻴﺶ ﺍﺯ ﻋﻮﺍﻡ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ‬
‫ﻣﻲﺑﺮﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻋﻮﺍﻡ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﻣﻲﺑﺮﻧﺪ‪ ،‬ﺍﻫﻞ ﻗﺎﻧﻮﻥ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺁﻥ‪ ،‬ﺍﻫﻞ ﺗﺎﺭﻳﺦ ﺍﺯ‬
‫ﺗﻮﺍﺭﻳﺦ ﺁﻥ‪ ،‬ﻓﻘﻬﺎء ﺍﺯ ﻓﻘﻪ ﺁﻥ‪ ،‬ﻃﺎﻟﺒﻴﻦ ﺗﻮﺣﻴﺪ ﺍﺯ ﺗﻮﺣﻴﺪ ﺁﻥ‪ ،‬ﺑﺎﺯﺍﺭﻳﺎﻥ ﺍﺯ ﻣﻌﺎﻣﻼﺕ ﺁﻥ‪،‬‬
‫ﺑﻲﺳﻮﺍﺩﺍﻥ ﺍﺯ ﻧﺼﺎﻳﺢ ﺁﻥ‪ ،‬ﻭ ﻭ ﻭ‪ ،‬ﻭ‪ ...‬ﺍﻳﻦ ﺳﺨﻦ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻫﻤﮕﺎﻥ ﻣﻲﺑﺎﺷﺪ ﭼﻪ‬
 ‫‪195‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺳﻼﻡ ﻭ ﭼﻪ ﺑﻴﮕﺎﻧﮕﺎﻥ‪ ،‬ﺍﮔﺮ ﻛﺴﻲ ﺍﻗﺮﺍﺭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﻛﺘﺐ‬
‫ﺩﻳﮕﺮ ﻣﺎ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ‪.‬‬
‫ﮔــﺮ ﺑﻤﻴــﺮﻱ ﺗــﻮ ﻧﻤﻴــﺮﺩ ﺍﻳــﻦ ﻭﺭﻕ‬ ‫ﻣﺼــﻄﻔﻲ ﺭﺍ ﻭﻋــﺪﻩ ﺩﺍﺩ ﺍﻟﻄــﺎﻑ ﺣــﻖّ‬
‫ﺑــﻴﺶ ﻭ ﻛــﻢ ﻛــﻦ ﺭﺍ ﺯ ﻗــﺮﺁﻥ ﺭﺍﻓﻀــﻢ‬ ‫ﻣــﻦ ﻛﺘــﺎﺏ ﻭ ﻣﻌﺠــﺰﺕ ﺭﺍ ﺣــﺎﻓﻈﻢ‬
‫ﻃﺎﻏﻴــــﺎﻥ ﺭﺍ ﺍﺯ ﻛﺘﺎﺑــــﺖ ﺩﺍﻓﻌــــﻢ‬ ‫ﻣــﻦ ﺗــﻮ ﺭﺍ ﺍﻧــﺪﺭ ﺩﻭ ﻋــﺎﻟﻢ ﺭﺍﻓﻌــﻢ‬
‫ﺑﻬﺘــﺮ ﺍﺯ ﻣــﻦ ﺣــﺎﻓﻈﻲ ﺩﻳﮕــﺮ ﻣﺠــﻮ‬ ‫ﻛــﺲ ﻧﺘﺎﻧــﺪ ﺑــﻴﺶ ﻭ ﻛــﻢ ﻛــﺮﺩﻥ ﺩﺭﻭ‬
‫ﻧــﺎﻡ ﺗــﻮ ﺑــﺮ ﺳــﻴﻢ ﻭ ﺯﺭﻫــﺎ ﻣــﻲﺯﻧــﻢ‬ ‫ﺭﻭﻧﻘـــﺖ ﺭﺍ ﺭﻭﺯ ﺍﻓـــﺰﻭﻥ ﻣـــﻲﻛـــﻨﻢ‬
‫ﺩﺭ ﻏﻀﺐ ﻫﻢ ﻗﻬﺮ ﻣـﻦ ﺷـﺪ ﻗﻬـﺮ ﺗـﻮ‬ ‫ﺩﺭ ﻣﺤﺒــﺖ ﺣ‪‬ــﺐ ﻣــﻦ ﺷــﺪ ﻣﻬــﺮ ﺗــﻮ‬
‫ﺝ‬

‫ﻧـــﺎﻡ ﺗـــﻮ ﺍﻧـــﺪﺭ ﺍﺫﺍﻥ ﺁﻳـــﺪ ﻇﻬـــﻮﺭ‬ ‫ﺣﻔﻴــﻪ ﻣــﻲﮔﻮﻳﻨــﺪ ﻧﺎﻣــﺖ ﺭﺍ ﺑــﺰﻭﺭ‬
‫ﻛـــﻮﺭ ﮔـــﺮﺩﺍﻧﻢ ﺩﻭ ﭼﺸـــﻢ ﻋـــﺎﻕ ﺭﺍ‬ ‫ﺍﺯ ﺍﺫﺍﻧــــﺖ ﭘــــﺮ ﻛــــﻨﻢ ﺁﻓــــﺎﻕ ﺭﺍ‬
‫ﺩﻳــﻦ ﺗــﻮ ﮔﻴــﺮﺩ ﺯ ﻣــﺎﻫﻲ ﺗــﺎ ﺑﻤــﺎﻩ‬ ‫ﭼﺎﻛﺮﺍﻧـــﺖ ﺷـــﻬﺮﻫﺎ ﮔﻴﺮﻧـــﺪ ﻭ ﺟـــﺎﻩ‬
‫ﺟﺞ‬

‫ﻛﻔﺮﻫـــﺎ ﺭﺍ ﺩﺭ ﻛﺸـــﺪ ﭼـــﻮﻥ ﺍژﺩﻫـــﺎ‬ ‫ﻫﺴﺖ ﻗﺮﺁﻥ ﻣـﺮ ﺗـﻮ ﺭﺍ ﻫﻤﭽـﻮﻥ ﻋﺼـﺎ‬
‫ﭼﻮﻥ ﻋﺼﺎﻳﺶ ﺩﺍﻥ ﺗﻮ ﺁﻧﭽـﻪ ﮔﻔﺘـﻪﺍﻱ‬ ‫ﺗــﻮ ﺍﮔــﺮ ﺩﺭ ﺯﻳــﺮ ﺧــﺎﻛﻲ ﺧﻔﺘــﻪﺍﻱ‬
‫ﺍﺯ ﻧﻮﺍﺑـــﻎ ﺟﻤﻠـــﻪ ﺣﺘّـــﻲ ﻣﺮﺳـــﻠﻴﻦ‬ ‫ﺍﻫـــﻞ ﻋـــﺎﻟﻢ ﺍﺯ ﻛﻬـــﻴﻦ ﻭ ﺍﺯ ﻣﻬـــﻴﻦ‬
‫ﺑــﺮ ﻛﻼﻣــﻲ ﻫﻤــﺪﮔﺮ ﻳــﺎﺭﻱ ﻛﻨﻨــﺪ‬ ‫ﮔــﺮ ﺑﻬــﻢ ﺁﻳﻨــﺪ ﻭ ﻫــﻢ ﻛــﺎﺭﻱ ﻛﻨﻨــﺪ‬
‫ﻣــﻲ ﻧــﻪ ﺑﺘﻮﺍﻧﻨــﺪ ﻭ ﻫﺮﮔــﺰ ﻧﺎﻭﺭﻧــﺪ‬ ‫ﭼــﻮﻥ ﻛــﻼﻡ ﺣــﻖ ﺳــﺨﻦ ﻧــﻲ ﻗﺎﺩﺭﻧــﺪ‬
‫ﺗــﺎ ﺷــﻮﺩ ﺣﺠ‪‬ــﺖ ﺑﻬــﺮ ﻓــﺮﺩ ﺑﺸــﺮ‬ ‫ﻫﺴﺖ ﻗـﺮﺁﻥ ﺳـﻬﻞ ﻭ ﺁﺳـﺎﻥ ﺍﻱ ﭘﺴـﺮ‬
‫ﺧـــﻮﺏ ﺑﻨﻤـــﺎ ﺍﻧـــﺪﺭ ﺁﻳـــﺎﺗﺶ ﻧﻈـــﺮ‬ ‫ﺭﻭ ﺗــﻮ »ﻳﺴــﺮﻧﺎ« ﺑﺨــﻮﺍﻥ ﺍﻧــﺪﺭ ﻗﻤــﺮ‬
‫ﺩﺭ ﺧﺎﺗﻤﻪ ﻣﻘﺪﻣﺎﺕ ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ ﺑﺎﻳﺪ ﺗﺬﻛّﺮ ﺩﻫﻢ ﻛﻪ ﺑﻪ ﺗﻮﻓﻴﻖ ﺍﻟﻬﻲ ﺷﺮﻭﻉ ﺧﻮﺍﻫﻴﻢ‬
‫ﻧﻤﻮﺩ ﺑﻪ ﺧﻮﺩ ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ ﻛﻪ ﺗﺮﺟﻤﻪ ﺁﻳﺎﺗﺴﺖ ﺑﺎ ﺫﻛﺮ ﻧﻜﺎﺕ ﻭ ﺗﻮﺿﻴﺤﺎﺗﻲ ﺩﺭ ﺫﻳﻞ‬
‫ﺗﺮﺟﻤﻪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻣﺎ ﺭﻭﺯﻱ ﻛﻪ ﻗﺪﻡ ﺑﻪ ﻣﻴﺪﺍﻥ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺷﺮﻙ ﻭ ﺧﺮﺍﻓﺎﺕ ﻧﻬﺎﺩﻳﻢ ﺟﺰ‬
‫ﺭﺿﺎﻱ ﺧﺪﺍ ﻧﻈﺮﻱ ﻧﺪﺍﺷﺘﻴﻢ‪ ،‬ﻭ ﺑﻪ ﺧﻮﺵﺁﻣﺪ ﻭ ﺑﺪﺁﻣﺪ ﻛﺴﺎﻥ ﻭ ﻳﺎ ﺑﺪﮔﻮﺋﻲ ﻭ ﺗﻬﻤﺖ‬
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‫ﻓﺮﺍﻭﺍﻥ ﺁﻧﺎﻥ ﺍﻋﺘﻨﺎ ﻧﻜﺮﺩﻳﻢ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﻣﺒﺎﺭﺯﻩ ﺗﻜﻠﻴﻒ ﺩﻳﻨﻲ ﻣﺎ ﺑﻮﺩ‪ ،‬ﻭﻟﻲ ﺍﮔﺮ ﺟﺎﻣﻌﻪ ﺍﻣﺖ ﻫﻢ‬
‫ﻧﺎﺩﺍﻥ ﻭ ﻣﺘﻌﺼﺐ ﻭ ﺧﺮﺍﻓﻲ ﻭ ﻣﻘﻠﺪ ﺑﻮﺩﻧﺪ ﻣﻤﻜﻦ ﺑﻮﺩ ﻣﺄﻳﻮﺱ ﺷﻮﻳﻢ‪ ،‬ﺍﻣﺎ ﺍﺣﺴﺎﺳﺎﺕ ﭘﺎﻙ‬
‫ﻋﺪﻩﺍﻱ ﺍﺯ ﺩﺍﻧﺶﺟﻮﻳﺎﻥ ﻭ ﺣﻖﺷﻨﺎﺳﺎﻥ ﭼﻮﻥ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺍﺷﻌﺎﺭ ﺫﻳﻞ ﻣﺎ ﺭﺍ ﺑﻪ ﻧﺘﻴﺠﻪ ﻭ ﻓﺎﺋﺪﻩ‬
‫ﻋﻤﻞ ﻭ ﻛﺎﺭﻣﺎﻥ ﺍﻣﻴﺪﻭﺍﺭ ﻧﻤﻮﺩ ﻛﻪ ﺑﺎﺯ ﻫﻢ ﺩﺭ ﺟﺎﻣﻌﻪ ﻃﺮﻓﺪﺍﺭ ﺣﻖ ﺯﻳﺎﺩﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﺑﻪ ﺩﺭﺝ‬
‫ﻧﺎﻣﻪ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﻣﻴﺎﻥ ﻧﺎﻣﻪﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻛﻪ ﺑﻤﺎ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﻗﺪﺍﻡ ﮔﺮﺩﻳﺪ‪:‬‬
‫ﺍﻭﻝ – ﻧﺎﻣﻪ ﺩﺍﻧﺸﻤﻨﺪ ﻣﺤﺘﺮﻡ ﺳﻴﺪ ﺍﻻﻋﻼﻡ ﺁﻗﺎﻱ ﺳﻴﺪ ﻣﺤﻤﺪ ﺷﺎﻓﻲ ﻗﺮﺷﻲ ﺩﺍﻣﺖ ﺑﺮﻛﺎﺗﻪ‬
‫ﺍﺯ ﻧﻤﻴﻦ ﺍﺭﺩﺑﻴﻞ‪ ،‬ﻭ ﻫﻮ ﻫﺬﺍ‪:‬‬

‫ﻣﺤﻀﺮ ﺷﺮﻳﻒ ﺣﻀﺮﺕ ﺁﻳﺖ ﺍﷲ ﺍﻟﻌﻈﻤﻲ ﺑﺮﻗﻌﻲ ﺩﺍﻣﺖ ﺑﺮﻛﺎﺗﻪ‬

‫ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ )ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻭ ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ( ﺭﺍ ﻣﻼﺣﻈﻪ ﻭ ﻣﻄﺎﻟﻌﻪ ﻧﻤﻮﺩﻡ‪،‬‬
‫ﺍﻧﺼﺎﻑ ﻭ ﻭﺟﺪﺍﻧﻢ ﺑﻪ ﻣﻦ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻫﻤﻪ ﺗﻼﺵ ﻭ ﻛﻮﺷﺶ ﻭ ﺧﺪﻣﺎﺕ‬
‫ﺷﺎﻳﺴﺘﻪ ﺁﻧﺠﻨﺎﺏ ﻧﺴﺒﺖ ﺑﻪ ﺍﺳﻼﻡ ﻭ ﺍﺳﻼﻣﻴﺎﻥ ﺧﺎﻣﻮﺵ ﺑﻤﺎﻧﻢ‪ ،‬ﺿﻤﻦ ﻋﺮﺽ ﺗﺸﻜﺮ ﻭ‬
‫ﻗﺪﺭﺩﺍﻧﻲ ﻭ ﺩﻋﻮﺍﺕ ﺧﻴﺮﻳﻪ‪ ،‬ﻗﻄﻌﻪ ﺷﻌﺮﻱ ﺭﺍ ﻛﻪ ﻫﻤﻴﻦ ﺍﻣﺮﻭﺯ ﺩﺭ ﺣﻖ ﺟﻨﺎﺑﻌﺎﻟﻲ ﺳﺮﻭﺩﻩﺍﻡ‬
‫ﻳ ـ ـ ـ ـ ـ ـ ــﺎ داﻋ ـ ـ ـ ـ ـ ـ ــﯽ اﳋﻠ ـ ـ ـ ـ ـ ـ ــﻖ إﻟ ـ ـ ـ ـ ـ ـ ــﯽ اﻟﻘ ـ ـ ـ ـ ـ ـ ــﺮآن‬
‫ﻳـ ـ ـ ـ ـ ـ ــﺎ ﻫـ ـ ـ ـ ـ ـ ــﺎدی اﻟﻨـ ـ ـ ـ ـ ـ ــﺎس إﻟـ ـ ـ ـ ـ ـ ــﯽ اﳉﻨـ ـ ـ ـ ـ ـ ــﺎن‬
‫ﻳ ـ ـ ـ ـ ـ ــﺎ ﺟ ـ ـ ـ ـ ـ ــﺎﻣﻊ اﳊﮑ ـ ـ ـ ـ ـ ــﻢ ﻣ ـ ـ ـ ـ ـ ــﻦ اﻟﻔﺮﻗ ـ ـ ـ ـ ـ ــﺎن‬
‫ﺑﻴﻨـ ـ ـ ـ ـ ـ ـ ـ ــﺖ ﺣﮑـ ـ ـ ـ ـ ـ ـ ـ ــﻢ أﺣﺴـ ـ ـ ـ ـ ـ ـ ـ ــﻦ اﳌﻴ ـ ـ ـ ـ ـ ـ ـ ـ ـﺰان‬
‫أﺣﺮﻗ ـ ـ ـ ـ ـ ــﺖ أﺻ ـ ـ ـ ـ ـ ــﻞ اﻟﺸ ـ ـ ـ ـ ـ ــﺮک واﳋﺴ ـ ـ ـ ـ ـ ـﺮان‬
‫أﻏﻠﻘـ ـ ـ ـ ـ ـ ـ ـ ــﺖ ﺑـ ـ ـ ـ ـ ـ ـ ـ ــﺎب أﮐﺜـ ـ ـ ـ ـ ـ ـ ـ ــﺮ اﻟ ـ ـ ـ ـ ـ ـ ـ ـ ـ ّﺪﮐﺎن‬
‫ﻻﻳﻘﺒ ـ ـ ـ ـ ـ ـ ـ ـ ــﻞ اﳊ ـ ـ ـ ـ ـ ـ ـ ـ ــﻖ ﻣ ـ ـ ـ ـ ـ ـ ـ ـ ــﻦ اﻻﻧﺴ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎن‬
‫ﻻﳛﺴ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻦ ﻟﺼ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎﺣﺐ اﻹﳝ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎن‬
‫ﺷ ـ ـ ـ ـ ـ ـ ـ ــﻘﺎﻗﻬﻢ ﮐ ـ ـ ـ ـ ـ ـ ـ ــﺎن ﻣ ـ ـ ـ ـ ـ ـ ـ ــﻦ اﻟﺸ ـ ـ ـ ـ ـ ـ ـ ــﻴﻄﺎن‬
‫ﳚﺰﻳـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﮏ ﻋﻨـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎ اﷲ ﺑﺎﻹﺣﺴـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎن‬
‫اﻟﺴﻼم ﻋﻠﻴﮑﻢ و رﲪﺔ اﷲ و ﺑﺮﮐﺎﺗﻪ‬
‫ﺑﺤﻀﻮﺭ ﻣﺒﺎﺭﻙ ﺗﻘﺪﻳﻢ ﻣﻲﺩﺍﺭﻡ‪:‬‬
‫ﻃ ـ ـ ـ ـ ـ ـ ـ ــﻮﺑﯽ ﻟ ـ ـ ـ ـ ـ ـ ـ ــﮏ ﻳ ـ ـ ـ ـ ـ ـ ـ ــﺎ ﺣﺠ ـ ـ ـ ـ ـ ـ ـ ــﺔ اﻟﺮﲪ ـ ـ ـ ـ ـ ـ ـ ــﺎن‬
‫ﻳـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎ ﻣﺮﺷـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪ اﻷﻣـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺔ ﻟﻠﺴـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻌﺎدة‬
‫ﻳـ ـ ـ ـ ـ ـ ـ ـ ــﺎ ﻗـ ـ ـ ـ ـ ـ ـ ـ ــﺎﻟﻊ اﳉﻬـ ـ ـ ـ ـ ـ ـ ـ ــﻞ ﻣـ ـ ـ ـ ـ ـ ـ ـ ــﻦ اﻟﺼـ ـ ـ ـ ـ ـ ـ ـ ــﺪور‬
‫ﻧ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻮرت ﻋ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﲔ ﻣﻌﺸ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮ اﻹﺳ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻼم‬
‫دﻣ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮت ﮐ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻞ ﺑﺪﻋ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺔ ﺿـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻼﻟﺔ‬
‫ﮐﺴ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮت ﻇﻬ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮ ﻣﻌﺸ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮ اﳉﻬ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎل‬
‫ﺟﺎدﻟـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺖ ﮐـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻞ ﻣـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻦ ﺑـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻪ ﻋﻨـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎد‬
‫أﻋﻠﻨـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺖ ان اﻻﻓ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـﱰاق ﺷـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮک‬
‫و اﳌﺴـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻠﻤﻮن ﮐﻠﻬ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻢ إﺧ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـﻮان‬
‫أﻳ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪک اﷲ ﳍ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺬا اﻟ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪﻋﻮة‬
 ‫‪197‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫و آﻟ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻪ ﲝﺮﻣ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺔ اﻟﻘ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮآن‬ ‫ﳛﺸـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮک اﷲ ﻣـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻊ اﻟﻨﺒـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﯽ‬

‫ﺩﻭﻡ – ﻧﺎﻣﻪ ﺟﻨﺎﺏ ﺁﻗﺎﻱ ﺳﻴﺪ ﺍﺣﻤﺪ ﺧﺪﺍﻡ ﺁﻣﻮﺯﮔﺎﺭ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﻗﻮﭼﺎﻥ‪:‬‬
‫ﺑﻨﺎﻡ ﺧﺪﺍ‪ ،‬ﺗﻘﺪﻳﻢ ﺑﻪ ﻣﺠﺎﻫﺪ ﺭﺍﻩ ﺣﻖ ﺣﻀﺮﺕ ﺁﻳﺖ ﺍﷲ ﺍﻟﻌﻈﻤﻲ ﺁﻗﺎﻱ ﺁﻗﺎ ﺳﻴﺪ‬
‫ﺍﺑﻮﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺍﻟﺮﺿﺎ ﻋﻼﻣﻪ ﺑﺮﻗﻌﻲ ﺩﺍﻣﺖ ﺑﺮﻛﺎﺗﻪ‪.‬‬
‫ﺑﻨﺎﻡ ﺧﺪﺍ‬
‫ﺗﻘــﺪﻳﻢ ﺗﺤﻴ‪‬ــﺖ ﺑــﻪ ﺗــﻮ ﺍﻱ ﻗﺎﺋــﺪ ﻏﻤﺨــﻮﺍﺭ‬ ‫ﺗﻘــﺪﻳﻢ ﺍﺭﺍﺩﺕ ﺑــﻪ ﺗــﻮ ﺍﻱ ﻋــﺎﻟﻢ ﺑﻴــﺪﺍﺭ‬
‫ﻛﺎﻳﻦﺳﺎﻥ ﺳﺨﻨﺖ ﻣﻌﺮﻛـﻪ ﻛﺮﺩﺳـﺖ ﺑﻬـﺮ ﻛـﻮ‬ ‫ﺃﺣﺴــﻦ ﺑــﻪ ﺗــﻮ ﺍﻱ ﻋــﺎﻟﻢ ﺭﺑ‪‬ــﺎﻧﻲ ﺧﻮﺷــﮕﻮ‬
‫ﺑــﺎ ﻏــﺎﻟﻲ ﻭ ﻣﺸــﺮﻙ ﺯ ﺳــﺮ ﺟﻨــﮓ ﻛﻨــﺪ ﺭﻭ‬ ‫ﺭﻭﺷﻦ ﻧﻈـﺮﺍﻥ ﺩﺭ ﭘـﻲ ﮔﻔﺘـﺎﺭ ﺗـﻮ ﻫـﺮ ﺳـﻮ‬
‫ﺑﺮ ﮔـﻮ ﻛـﻪ ﺳـﺨﻦﺳـﻨﺞ ﺑـﻮﺩ ﻧﻴـﻚ ﺧﺮﻳـﺪﺍﺭ‬ ‫ﺗﻮ ﻧﻴﺰ ﺳﺨﻦﭘﺮﻭﺭ ﻭ ﺣـﻖ ﺭﺍ ﺑـﻪ ﻋﻴـﺎﻥ ﮔـﻮ‬
‫ﻫﺮ ﻣﻔﻠﺲ ﻭﻋﺎ ﻣـﻲﺷـﺪﻩ ﺑـﺎﺋﻲ ﺑﻴﻜـﻲ ﻛـﻴﺶ‬ ‫ﻫﺮ ﺧﺪﻋﻪ ﻭ ﻫﺮ ﻓﻠﺴـﻔﻪ ﺷـﺪ ﻣـﺄﻣﻦ ﺩﺭﻭﻳـﺶ‬
‫ﺑــﺮ ﻋﺎﻗﺒــﺖ ﺧﻠــﻖ ﺧــﺪﺍ ﻧﻴــﻚ ﺑﻴﻨــﺪﻳﺶ‬ ‫ﻫﺮ ﻳﻚ ﺑﺠﻬﺎﻟﺖ ﺷـﺪﻩ ﻣﻐـﺮﻭﻕ ﻛـﻢ ﻭ ﺑـﻴﺶ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﻳﻜـﻲ ﺭﺍ ﻛﻨـﻲ ﺍﺯ ﺧـﻮﺍﺏ ﺗـﻮ ﺑﻴـﺪﺍﺭ‬ ‫ﻓﺮﻳــﺎﺩ ﺑــﺮﺁﻭﺭ ﺑﺴــﺮ ﺻــﻮﻓﻲ ﻭ ﺩﺭﻭﻳــﺶ‬
‫ﻭﺍﻥ ﺗــﺎﺑﺶ ﻗــﺮﺁﻥ ﺗــﻮ ﭘــﺮ ﺍﺭﺝ ﺟﻬــﺎﻥ ﺍﺳــﺖ‬ ‫ﺁﻥ ﮔﻠﺸﻦ ﻗﺪﺳـﻲ ﺗـﻮ ﮔﻠـﺰﺍﺭ ﺟﻨـﺎﻥ ﺍﺳـﺖ‬
‫ﺁﻳــﺎﺕ ﺧــﺪﺍ ﺩﺭ ﺳــﺨﻨﺎﻥ ﺗــﻮ ﻋﻴــﺎﻥ ﺍﺳــﺖ‬ ‫ﺁﻥ ﻣﻜﺘــﺐ ﺩﻳﻨــﻲ ﺗــﻮ ﭼــﻮﻥ ﺩﺍﺭﻭﻱ ﺟــﺎﻥ ﺍﺳــﺖ‬
‫ﺑﻴــﺪﺍﺭ ﺷــﻮﺩ ﺍﺯ ﺳــﺨﻦ ﻭ ﭘﻨــﺪ ﺗــﻮ ﻫﺸــﻴﺎﺭ‬ ‫ﺧﻠــﻖ ﺍﺯ ﺗــﻮ ﻭ ﺍﺯ ﻋﻠــﻢ ﺗــﻮ ﺍﻧﮕﺸــﺖﮔــﺰﺍﻥ ﺍﺳــﺖ‬
‫ﺁﻳــﺎﺕ ﺧــﺰﺍﻥ ﺑــﺮ ﺳــﺮ ﻫــﺮ ﺷــﺎﺥ ﻭﺯﺍﻥ ﺷــﺪ‬ ‫ﺍﻱ ﻋ ـﺎﻟﻢ ﺣــﻖ ﮔﻠﺸــﻦ ﺩﻳــﻦ ﺭﻭﺑــﻪ ﺧــﺰﺍﻥ ﺷــﺪ‬
‫ﻭﺍﺭﺩ ﺑﺨﺮﺍﻓــﺎﺕ ﻫﻤــﻪ ﭘﻴــﺮ ﻭ ﺟــﻮﺍﻥ ﺷــﺪ‬ ‫ﺭﺧﺴــﺎﺭ ﮔــﻼﻥ ﭘﻴــﺮﻫﻦ ﺭﻧﮕــﺮﺯﺍﻥ ﺷــﺪ‬
‫ﺑﻨﮕـــﺮ ﺑﺮﺳـــﻴﺪﻩ ﺑﻜﺠـــﺎ ﻛـــﺎﺭ ﺩﻏـــﻞﻛـــﺎﺭ‬ ‫ﺍﷲ ﻋﻠﻲ ﮔﺸـﺖ ﻭﺑﺸـﺮ ﻗﻄـﺐ ﺟﻬـﺎﻥ ﺷـﺪ‬
‫ﻗﺮﺁﻥ ﺷـﺪﻩ ﻣﻬﺠـﻮﺭ ﻭ ﻋﻘﺎﺋـﺪ ﻫﻤـﻪ ﻣﻌﻴـﻮﺏ‬ ‫ﻓﻴﻠﺴــﻮﻑ ﺑــﻮﺩ ﻣﺮﺟــﻊ ﻭ ﻣﺴــﻨﺪ ﺷــﺪﻩ ﻣﻐﺼــﻮﺏ‬
‫ﺍﺯ ﺑﻬﺮ ﺭﺿـﺎﻱ ﺩﮔـﺰﺍﻥ ﺣـﻖ ﺷـﺪﻩ ﻣﻐﻀـﻮﺏ‬ ‫ﻧﺎﺷـــﺮ ﺑﺨﺮﺍﻓـــﺎﺕ ﺑـــﻮﺩ ﻣﻨﺒـــﺮ ﻣﺮﻏـــﻮﺏ‬
‫ﺟﻬــﺎﻝ ﺑﺴــﻲ ﺫﺍﻛــﺮ ﻭ ﻭﺍﻋــﻆ ﭘــﻲ ﺩﻳﻨــﺎﺭ‬ ‫ﺟﺰﻧﻮﺣﻪ ﻭ ﻓﺮﻳـﺎﺩ ﻓﻐـﺎﻥ ﻧـﻲﺷـﺪﻩ ﻣﻄﻠـﻮﺏ‬
‫ﺭﻭﺣـــﺎﻧﻲ ﺟﻬـــﺎﻝ ﺑـــﻮﺩ ﺳـــﺪ‪ ‬ﻫـــﺪﺍﻳﺖ‬ ‫ﺍﻓﺴـــﻮﺱ ﺧﺮﺍﻓـــﺎﺕ ﺷـــﺪﻩ ﺩﺭﺝ ﺭﻭﺍﻳـــﺖ‬
‫ﺷــﺎﻋﺮ ﺷــﺪﻩ ﻫــﺎﺩﻱ ﺑــﺮﻩ ﻛﻔــﺮ ﻭ ﻏﻮﺍﻳــﺖ‬ ‫ﺍﻧــﺪﺭ ﻋــﻮﺽ ﻋﻘــﻞ ﺑــﻮﺩ ﻋﺸــﻖ ﻛﻔﺎﻳــﺖ‬
‫ﺍﻓﺴــﻮﺱ ﻛــﻪ ﺑﻴﮕﺎﻧــﻪ ﺯ ﺩﻳــﻦ‪ ،‬ﺁﻣــﺪﻩ ﺩﻳﻨــﺪﺍﺭ‬ ‫ﻫﺮ ﻛﻔـﺮ ﺑـﻮﺩ ﺩﻳـﻦ ﻭ ﻏﻠـﻮ ﮔﺸـﺘﻪ ﻭﻻﻳـﺖ‬
‫ﺻــﺪ ﺣﻴﻠــﻪ ﻭ ﺗﺰﻭﻳــﺮ ﭘــﺲ ﻣﻘﻨﻌــﻪ ﻛﺮﺩﻧــﺪ‬ ‫ﺩﻳﺪﻱ ﻛﻪ ﭼﺴـﺎﻥ ﺑﻴﺨـﺮﺩﺍﻥ ﺗﻮﻃﺌـﻪ ﻛﺮﺩﻧـﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪198‬‬

‫ﻫﻨﮕـــﺎﻡ ﺍﺩﺍﻱ ﺳـــﺨﻨﺖ ﻫﻤﻬﻤـــﻪ ﻛﺮﺩﻧـــﺪ‬
‫ﺑﺎﺷــﺪ ﻛــﻪ ﺑﺘﺎﺑــﺪﺧﻮﺭ ﺣــﻖ ﺑﻌــﺪ ﺷــﺐ ﺗــﺎﺭ‬
‫ﻣﺎﻧﻨــﺪ ﻫﻤــﻪ ﻧــﻲ ﺷــﺪﻩﺍﻱ ﺍﻫــﻞ ﺧﻴﺎﻧــﺖ‬
‫ﺗــﻮ ﺳــﻤﺒﻞ ﺩﻳﻨــﻲ ﻭ ﺑــﻮﺩ ﭘــﺎﻙ ﺭﻭﺍﻧــﺖ‬
‫ﺗــﻮ ﺃﺟــﺮ ﺟﻬــﺎﺩﺕ ﺑﺴــﺘﺎﻥ ﺍﺯ ﺣــﻖ ﺩﺍﺩﺍﺭ‬
‫ﺣﻖ ﮔﻮ ﻛﻪ ﺑﻮﺩ ﺣﻖ ﻫﻤـﻪ ﺟـﺎ ﻳـﺎﺭ‪ ،‬ﻛﺴـﺎﻧﺮﺍ‬
‫ﺣــﺎﻓﻆ ﺷــﻜﻨﻲ ﺑــﺎﺵ‪ ،‬ﺑﻜــﻦ ﻛــﺎﺭﻳﻼﻥ ﺭﺍ‬
‫ﺍﺯ ﺯﻧﺪﻗــــﺔ ﻓﻠﺴــــﻔﻪ ﻭ ﻏــــﺎﻟﻲ ﻣﻜــــﺎﺭ‬
‫ﺻــﺪ ﺗﻬﻤــﺖ ﻧــﺎﺣﻖ ﺑﻮﺟــﻮﺩ ﺗــﻮ ﺑــﻪ ﺑﺴــﺘﻨﺪ‬
‫ﺑـــﺎ ﻋﺘـــﺮﺕ ﻭ ﺍﻭﻻﺩ ﻋﻠـــﻲ ﻋﻬـــﺪ ﺑﺒﺴـــﺘﻨﺪ‬
‫ﺩﻳﮕــﺮ ﭼــﻪ ﺗﻮﻗــﻊ ﺑﺘــﻮ ﮔﺮﺩﻧــﺪ ﻣــﺪﺩﻛﺎﺭ‬
‫ﺑـــﺎ ﭘﺮﺗـــﻮ ﺧـــﻮﺩ ﺭﺍﻩ ﺩﻳﺎﻧـــﺖ ﺑﻔـــﺮﻭﺯﻱ‬
‫ﮔﺮﺩﻧـــﺪ ﻓـــﺮﺍﺭﻱ ﻫﻤـــﻪ ﺍﻫـــﺮﻳﻤﻦ ﻣـــﻮﺫﻱ‬
‫ﺧــﺎﺩﻡ ﺑﺘــﻮﮔﺮﺩﻳﻢ ﻭ ﺗــﻮ ﻣﺨــﺪﻭﻡ ﺑﺎﺧﻴــﺎﺭ‬
‫ﮔﻔﺘــﺎﺭ ﺧﻮﺷــﺖ ﺭﺍ‪ ،‬ﺯ ﺩﻝ ﻭ ﺟــﺎﻥ ﺑﺸــﻨﻮﺩﻡ‬
‫ﭼــﻮﻥ ﺩﻳﮕــﺮ ﻳــﺎﺭﺍﻥ ﺗــﻮ ﺷــﻌﺮﻱ ﺑﺴــﺮﻭﺩﻡ‬
‫ﺑﺎﺷــﺪ ﻛــﻪ ﻗﺒــﻮﻝ ﺍﻓﺘــﺪ ﻭ ﮔــﺮﺩﻱ ﺗــﻮ ﺑﻤﺎﻳــﺎﺭ‬
‫ﮔﻔﺘــﺎﺭ ﺗــﻮ ﺭﺍ ﺑﻬــﺮ ﻛﺴــﺎﻥ ﻣﻐﻠﻄــﻪ ﻛﺮﺩﻧــﺪ‬
‫ﺩﺭ ﻏﻴﺒـــﺖ ﺗـــﻮ ﻫﻤﻬﻤـــﺔ ﺑﻴﻬـــﺪﻩ ﻛﺮﺩﻧـــﺪ‬
‫ﮔﻮﻳﻨــﺪ ﭼــﺮﺍ ﺣــﻖ ﺷــﺪﻩ ﻇــﺎﻫﺮ ﺯ ﺑﻴﺎﻧــﺖ‬
‫ﺧــﺎﺋﻦ ﻧــﻪ ﺗــﻮﺋﻲ ﺳــﺮﻭﺭ ﻣــﺎﺋﻲ ﺑــﺪﻳﺎﻧﺖ‬
‫ﺑﮕــﺬﺍﺭ ﻛــﻪ ﺩﺷــﻤﻦ ﺑﺰﻧــﺪ ﺯﺧــﻢ ﺯﺑﺎﻧــﺖ‬
‫ﺫﺭﻳــــﻪ ﺯﻫــــﺮﺍ‪ ،‬ﻣﺸــــﻨﻮ ﻗــــﺎﻝ ﺩﺩﺍﻧــــﺮﺍ‬
‫ﺑـــﺮﭼﻴﻦ ﺗـــﻮ ﺩﻛﺎﻧـــﺪﺍﺭﻱ ﺁﻥ ﭘﻴﺮﻣﻐـــﺎﻧﺮﺍ‬
‫ﺍﻱ ﻣــﺮﺩ ﻣﺠﺎﻫــﺪ ﺑﺮﻫــﺎﻥ ﺧﻠــﻖ ﺟﻬــﺎﻥ ﺭﺍ‬
‫ﺍﻓﺴﻮﺱ ﻛﻪ ﺩﻭﻧـﺎﻥ ﺩﻝ ﻭ ﻗﻠﺒـﺖ ﺑﺸﻜﺴـﺘﻨﺪ‬
‫ﺍﻳـﻦ ﺧﻠـﻖ ﻫﻤـﺎﻥ ﻛــﺂﺏ ﺑﺠـﺪ‪ ‬ﺗـﻮ ﺑﺒﺴــﺘﻨﺪ‬
‫ﺩﻳﺪﻱ ﻛﻪ ﭼﺴـﺎﻥ ﻋﻬـﺪ ﺧـﺪﺍ ﺭﺍ ﺑﺸﻜﺴـﺘﻨﺪ‬
‫ﭼﻮﻥ ﺷـﻤﻊ‪ ،‬ﺗـﻮ ﺍﻱ ﺑﺮﻗﻌـﻲ ﺍﺯ ﺧـﻮﻳﺶ ﺑﺴـﻮﺯﻱ‬
‫ﺑــﺎ ﻣﻨﻄــﻖ ﺣــﻖ ﻓــﺎﻡ ﺗــﻮ ﺍﻓــﻮﺍﻩ ﺑــﺪﻭﺯﻱ‬
‫ﺑــﺎﺯ ﺁ ﻭ ﺳــﺮﺍﻓﺮﺍﺯ ﻧﻤــﺎ ﺗــﺎ ﻛــﻪ ﺑــﺮﻭﺯﻱ‬
‫ﻣـــﻦ ﻣﺴـــﺘﻤﻊ ﺩﺭ‪ ‬ﺑﻴﺎﻧـــﺎﺕ ﺗـــﻮ ﺑـــﻮﺩﻡ‬
‫ﻣﻬــﺮ ﺗــﻮ ﺑﺸــﺪ ﮔــﻨﺞ ﺩﻝ ﻭ‪ ،‬ﻧــﻮﺭ ﻭﺟــﻮﺩﻡ‬
‫»ﺧّـــﺪﺍﻣﻢ« ﻭ ﻣـــﻦ ﺑﻨـــﺪﺓ ﺩﺭﮔـــﺎﻩ ﻭ‪‬ﺩﻭﺩﻡ‬

‫ﻓﻌﻼً ﺷﺮﻭﻉ ﻣﻲﺷﻮﺩ ﺑﻪ ﺗﺮﺟﻤﻪ ﺳﺎﺩﻩ ﻭ ﺭﻭﺍﻥ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺑﺎ ﺫﻛﺮ ﻧﻜﺎﺕ ﺁﻳﺎﺕ ﻭ‬
‫ﺗﻮﺿﻴﺢ ﺑﻴﺎﻧﺎﺕ ﻭ ﻛﻠﻤﺎﺕ ﺍﻟﻬﻲ‪ ،‬ﺑﺪﻭﻥ ﺁﻭﺭﺩﻥ ﺧﺮﺍﻓﺎﺕ ﻭ ﻋﻘﺎﺋﺪ ﻓﺮﻗﻪﻫﺎﻱ ﻣﺬﻫﺒﻲ‪ ،‬ﻭ ﺧﺎﻟﻲ‬
‫ﺍﺯ ﺗﻌﺼﺒﺎﺕ ﻣﺴﻠﻜﻲ ﻭ ﻣﻮﻫﻮﻣﺎﺕ ﺑﺸﺮﻱ‪ ،‬ﺑﺤﻮﻝ ﻭ ﻗﻮﺓ ﺍﻟﻬﻲ‪.‬‬

‫اﻟﻠﻬﻢ وﻓﻘﻨﺎ ﻹﺗﻤﺎﻣﻪ و ﻧﺸﺮﻩ‬

 ‫ﺳﻮرة اﻟﻔﺎﺗﺤﺔ‬
‫ﻣﮑﻴّﺔ و آﻳﺎﺗﻬﺎ ﺳﺒﻊ‬

‫ﺳﻮﺭﺓ ﺣﻤﺪ ﻭ ﻳﺎ ﻓﺎﺗﺤﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻜﻲ‪ ،‬ﻭ ﺩﺍﺭﺍﻱ ﻫﻔﺖ ﺁﻳﻪ‬
‫ﻣﻲﺑﺎﺷﺪ‪.‬‬

‫*‬
‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻨﺎﻡ ﺧﺪﺍﻱ ﻛﺎﻣﻞ ﺍﻟﺬﺍﺕ ﻭ ﺍﻟﺼﻔﺎﺕ ﺭﺣﻤﻦ ﺭﺣﻴﻢ)‪(1‬‬

‫ﻧﻜﺎﺕ‪» :‬ﺑﺴﻢ« ﺩﺭ ﺍﺻﻞ ﺑﺎﺳﻢ ﺑﻮﺩﻩ‪ ،‬ﺑﺎء ﺣﺮﻑ ﺟﺮ‪ ،‬ﺍﺳﻢ ﻣﺠﺮﻭﺭ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺟﺎﺭ ﻭ‬
‫ﻣﺠﺮﻭﺭ ﺑﺎﻳﺪ ﺑﻔﻌﻠﻲ ﺗﻌﻠﻖ ﮔﻴﺮﺩ‪ ،‬ﻭ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻓﻌﻞ ﺁﻧﺮﺍ ﺫﻛﺮ ﻧﻜﺮﺩﻩ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺑﻨﺪﻩ ﻫﺮ‬
‫ﻓﻌﻠﻲ ﺭﺍ ﻣﻨﺎﺳﺐ ﻣﻲﺩﺍﻧﺪ ﺩﺭ ﻧﻴﺖ ﮔﻴﺮﺩ‪ ،‬ﻣﺜﻼ ﺷﺮﻭﻉ ﺑﻪ ﻗﺮﺁﻥ‪ ،‬ﻭ ﻳﺎ ﻛﺎﺭ ﺩﻳﮕﺮ‪ ،‬ﻣﻨﺎﺳﺐ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ »ﺍﺗﺒﺮﻙ« ﻳﻌﻨﻲ ﺑﻨﺎﻡ ﺧﺪﺍ ﺑﺮﻛﺖ ﻣﻲﺟﻮﻳﻢ ﻳﺎ »ﺍﺑﺘﺪء« ﻳﻌﻨﻲ ﺍﺑﺘﺪﺍ ﻣﻲﻛﻨﻢ‪ ،‬ﻭ ﺩﺭ‬
‫ﻣﺴﺎﻓﺮﺕ »ﺍﺳﺎﻓﺮ« ﻳﻌﻨﻲ ﻣﺴﺎﻓﺮﺕ ﻣﻲﻛﻨﻢ‪ ،‬ﺭﺍ ﺩﺭ ﻧﻴﺖ ﮔﻴﺮﺩ‪.‬‬
‫ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺍﺑﺘﺪﺍء ﻫﺮ ﺳﻮﺭﻩ ﺟﻤﻠﺔ »ﺑﺴﻢ ﺍﷲ‪ «...‬ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﺮﺩﻩ ﺯﻳﺮﺍ ﻫﺮ ﺳﻮﺭﻩﺍﻱ‬
‫ﻛﻨﻔﺮﺍﻧﺴﻲ ﺟﺪﺍ ﻭ ﻣﻄﻠﺒﻲ ﻣﺴﺘﻘﻞ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﺑﻮﺳﺘﺎﻧﻲ ﺍﺳﺖ ﺟﺪﺍﮔﺎﻧﻪ‪ ،‬ﻭ ﺑﺎﺿﺎﻓﻪ ﺩﺭ ﺍﺑﺘﺪﺍء‬
‫ﻫﺮ ﺳﻮﺭﻩ ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺗﻴﺘﺮ ﺁﻭﺭﺩﻩ ﻛﻪ ﺑﻨﺪﮔﺎﻥ ﺑﺪﺍﻧﻨﺪ ﻣﻨﺸﺄ ﻧﺰﻭﻝ ﺗﻤﺎﻡ ﺳﻮﺭ ﻭ‬
‫ﺁﻳﺎﺕ ﺻﻔﺖ ﺭﺣﻤﺎﻧﻴﺖ ﻭ ﺭﺣﻤﺖ ﺍﻭ ﺍﺳﺖ ﻭ ﺁﻳﺎﺕ ﺭﺍ ﺑﺮﺍﻱ ﻟﻄﻒ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ‪.‬‬

‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺪﺡ ﻭ ﺛﻨﺎﻱ‪ ،‬ﻣﺨﺼﻮﺹ ﺑﺮﺍﻱ ﺧﺪﺍﺋﻲ ﺍﺳﺖ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭ ﻣﺮﺑﻲ‬

‫ﺟﻬﺎﻧﻴﺎﻧﺴﺖ‪(2).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪200‬‬

‫ﻧﻜﺎﺕ‪» :‬ﺣﻤﺪ« ﺑﻤﻌﻨﻲ ﻣﺪﺡ ﻭ ﺳﺘﻴﺎﺵ ﻭ ﺗﻤﺠﻴﺪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪ ،‬ﺧﻮﺍﻧﻨﺪﻩ ﻣﻲﺗﻮﺍﻧﺪ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺑﻪ ﻧﻴﺖ ﻣﺪﺡ ﻭ ﺛﻨﺎء ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺨﻮﺍﻧﺪ ﻭ ﺍﮔﺮﭼﻪ ﺩﺭ ﻧﻤﺎﺯ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ‬
‫»ﺍﻟﺤﻤﺪ« ﻣﺒﺘﺪﺍء ﻭﺧﺒﺮ ﺁﻥ »ﷲ« ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺟﻤﻠﺔ ﺍﺳﻤﻴﻪ ﺁﻭﺭﺩﻩ ﻛﻪ‬
‫ﺩﻻﻟﺖ ﺑﺮ ﺩﻭﺍﻡ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﻣﻲﻛﻨﺪ ﻭ ﺍﮔﺮ ﻓﻌﻠﻴﻪ ﻣﻲﺁﻭﺭﺩ ﺩﻻﻟﺖ ﺑﺮ ﻳﻚ ﺯﻣﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﭘﺲ‬
‫ﺟﻤﻠﺔ ﺍﺳﻤﻴﻪ ﻓﺼﻴﺢﺗﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ »ﺍﻟﺤﻤﺪ« ﺭﺍ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻭﺭﺩﻩ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ‬
‫ﺍﺳﺘﻐﺮﺍﻕ ﻭ ﻳﺎ ﺟﻨﺲ ﺩﺍﺭﺩ ﻳﻌﻨﻲ ﻫﺮ ﻣﺪﺡ ﻭ ﺳﺘﺎﻳﺸﻲ ﺯﻳﺒﻨﺪﻩ ﻭ ﻻﺋﻖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﺍﻟﻒ ﻭ ﻻﻡ ﻋﻬﺪ ﺑﺎﺷﺪ ﻣﻲﻓﻬﻤﺎﻧﺪ ﻛﻪ ﺣﻤﺪ ﻣﺨﺼﻮﺹ ﺑﺮﺍﻱ ﺧﺪﺍ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺣﻤﺪ ﻭ‬
‫ﻣﺪﺡ ﻻﺋﻖ ﻣﺨﻠﻮﻕ ﻧﻴﺴﺖ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ ﺍﺯ ﻣﻴﺎﻥ ﺍﺳﻤﺎء ﺍﻟﻬﻲ »ﺍﷲ« ﺍﻧﺘﺨﺎﺏ‬
‫ﺷﺪﻩ ﻛﻪ ﺑﻪ ﻣﻌﻨﻲ ﺧﺪﺍﻱ ﻛﺎﻣﻞ ﺍﻟﺬﺍﺗﻲ ﺍﺳﺖ ﻛﻪ ﻣﺴﺘﺠﻤﻊ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻛﻤﺎﻟﻴﻪ ﺍﺳﺖ‪،‬‬
‫ﻭﻛﻠﻤﺔ »ﺍﷲ« ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﺫﺍﺗﻲ ﻭﺿﻊ ﺷﺪﻩ‪ ،‬ﻭ ﺫﻛﺮ ﺍﻳﻦ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﺗﻌﻠﻴﻞ ﺩﺍﺭﺩ ﻛﻪ ﭼﺮﺍ‬
‫ﺑﺎﻳﺪ ﺍﻭ ﺭﺍﺣﻤﺪ ﻛﺮﺩ ﺯﻳﺮﺍ ﺍﻭ ﻣﺴﺘﺠﻤﻊ ﺟﻤﻴﻊ ﻛﻤﺎﻻﺕ ﻭ ﻣﺴﺘﻐﻨﻲ ﺍﺯ ﺗﻤﺎﻡ ﻣﺨﻠﻮﻗﺎﺕ ﻭ‬
‫ﺳﺰﺍﻭﺍﺭ ﺣﻤﺪ ﻣﻲﺑﺎﺷﺪ ﻭ ﻋﻠﺖ ﺩﻳﮕﺮ ﺣﻤﺪ ﺍﻳﻨﻜﻪ ﺍﻭ ﻣﻨﻌﻢ ﻭﻣﺮﺑﻲ ﺟﻬﺎﻥ ﻭ ﻫﺮ ﻧﻌﻤﺖ ﺍﺯ ﺍﻭ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺷﻜﺮ ﭼﻨﻴﻦ ﻣﻨﻌﻢ ﺑﺎﻳﺪ ﺍﻭ ﺭﺍ ﺣﻤﺪ ﻧﻤﻮﺩ‪.‬‬
‫‪* ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺧﺪﺍﺋﻴﻜﻪ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(3).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺗﻜﺮﺍﺭ ﺻﻔﺎﺕ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﻳﻦ ﺑﺎﺷﺪﻛﻪ ﭼﻮﻥ‬
‫ﺍﻳﻦ ﺩﻭ ﺻﻔﺖ ﺳﺒﺐ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﺑﻮﺩﻩ ﺩﺍﺭﺍﻱ ﺍﻫﻤﻴﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺭﺣﻤﻦ ﺻﻔﺖ ﺧﺎﺹ‬
‫ﺣﻖ ﺗﻌﺎﻟﻲ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﻋﺎﻡ‪ ،‬ﻭﻟﻲ ﺭﺣﻴﻢ ﺻﻔﺘﻲ ﺍﺳﺖ ﻏﻴﺮﺧﺎﺹ ﻭ ﺍﻃﻼﻕ ﺁﻥ ﺑﺮ ﻣﺨﻠﻮﻕ‬
‫ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ‪.‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺎﻟﻚ ﻭ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﺭﻭﺯ ﺟﺰﺍ )ﺭﻭﺯﻛﻴﻔﺮ ﻧﻴﻚ ﻭ ﺑﺪ(‪(4).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭ ﺁﻳﻪ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺫﻛﺮ ﺷﺪﻩ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺗﻮﺣﻴﺪ ﻭ ﻣﻌﺎﺩ ﻭ‬
‫ﺍﻳﻨﻜﻪ ﺍﻭ ﻗﺎﺭ ﺍﺳﺖ ﺑﺮ ﺗﺸﻜﻴﻞ ﺭﻭﺯ ﻛﻴﻔﺮ‪ ،‬ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ‪ ،‬ﺫﻛﺮ ﺷﺪﻩ ﻭﻇﻴﻔﺔ ﺑﻨﺪﮔﺎﻥ ﻭ‬
 ‫‪201‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﭘﺮﺳﺘﺶ ﻭ ﻣﺪﺩﺧﻮﺍﺳﺘﻦ ﺁﻧﺎﻥ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻭ ﺳﺮﻧﻮﺷﺘﺸﺎﻥ‪ .‬ﻭ ﻟﺬﺍ ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﻛﻪ ﺧﺪﺍ‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫"ﻗﺴﻤﺖ ﺳﻮرة ﻓﺎﺗﺤﺔ اﻟﮑﺘﺎب ﺑﻴﻨﯽ و ﺑﻴﻦ ﻋﺒﺪی"‬

‫»ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺍﻟﻜﺘﺎﺏ ﺭﺍ ﺑﻴﻦ ﺧﻮﺩﻡ ﻭ ﺑﻨﺪﻩﺍﻡ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻡ ﻧﺼﻒ ﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﺻﻔﺎﺕ ﺇﻟﻬﻲ‪،‬‬
‫ﻭﻧﺼﻒ ﺁﻥ ﺩﺭ ﻭﻇﻴﻔﺔ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ«‪.‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻓﻘﻂ ﺗﻮ ﺭﺍ ﺑﻨﺪﮔﻲ ﻣﻲﻛﻨﻴﻢ ﻭ ﻓﻘﻂ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣﻲﺟﻮﺋﻴﻢ‪(5).‬‬

‫ﻧﻜﺎﺕ‪» :‬ﺇﻳﺎﻙ« ﺿﻤﻴﺮ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﺑﺮﺍﻱ ﻓﻌﻞ ﺑﻌﺪ ﺍﺯ ﺍﻭﻛﻪ »ﻧﻌﺒﺪ« ﺑﺎﺷﺪ‪ ،‬ﻭ »ﺇﻳﺎﻙ« ﺑﺎﺯ‬
‫ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﺑﺮﺍﻱ ﻓﻌﻞ ﭘﺲ ﺍﺯ ﺍﻭ ﻛﻪ »ﻧﺴﺘﻌﻴﻦ« ﺑﺎﺷﺪ‪ ،‬ﻭﻣﻔﻌﻮﻝ ﻫﺮ ﺩﻭ ﺟﺎ ﻣﻘﺪﻡ ﺷﺪﻩ ﺑﺮ‬
‫ﻓﻌﻞ‪ ،‬ﺑﺮﺍﻱ ﺍﻓﺎﺩﺓ ﺣﺼﺮ‪ ،‬ﻳﻌﻨﻲ ﺑﻨﺪﮔﻲ ﻭ ﻣﺪﺩﺧﻮﺍﺳﺘﻦ ﺑﺎﻳﺪ ﻓﻘﻂ ﺍﺯ ﺧﺪﺍ ﻭ ﺑﺮﺍﻱ ﺧﺪﺍ ﺑﺎﺷﺪ‬
‫ﻧﻪ ﺍﺯ ﻏﻴﺮﺧﺪﺍ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ »ﻧﻌﺒﺪ« ﻭ »ﻧﺴﺘﻌﻴﻦ« ﻣﺘﻜﻠﻢ ﻣﻊﺍﻟﻐﻴﺮ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻧﻤﺎﺯﮔﺰﺍﺭ‬
‫ﻧﺒﺎﻳﺪﺗﻨﻬﺎ ﺧﻮﺩﺵ ﺭﺍ ﺑﻨﺪﻩ ﻭ ﻣﺤﺘﺎﺝ ﺑﺪﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺗﻤﺎﻡ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﻣﺤﺘﺎﺝ ﺑﻴﺎﺭﻱ ﺧﺪﺍ ﺑﺪﺍﻧﺪ ﻭ‬
‫ﺑﺮﺍﻱ ﻫﻤﻪ ﻣﺪﺩ ﻭ ﻫﺪﺍﻳﺖ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺁﻳﺔ ﺑﻌﺪ »اﻫﺪﻧﺎ« ﺫﻛﺮ ﺷﺪﻩ ﻧﻪ "ﺍﻫﺪﻧﻲ"‬
‫ﻳﻌﻨﻲ ﺩﻳﻦ ﻭ ﻋﺒﺎﺩﺕ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ ﻧﻪ ﺍﻧﻔﺮﺍﺩﻱ‪.‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻣﺨﺼﻮﺹ ﻫﺪﺍﻳﺖ ﻛﻦ‪(6).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﺎﺍﻳﻨﻜﻪ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺑﺎﺯ ﺑﺎﻳﺪﺧﻮﺩ ﺭﺍ ﻫﻤﻮﺍﺭﻩ ﻣﺤﺘﺎﺝ ﺑﻪ ﻫﺪﺍﻳﺖ‬
‫ﺑﺪﺍﻧﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﻫﺪﺍﻳﺖ ﺑﺠﻮﻳﺪ‪ ،‬ﺣﺘﻲ ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﻮﺩ ﺭﺍ ﻣﺤﺘﺎﺝ ﺑﻪ ﻫﺪﺍﻳﺖ ﺇﻟﻬﻲ‬
‫ﻣﻲﺩﺍﻧﺴﺖ ﻭ ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺭﺍ ﻣﻲﻛﺮﺩ‪ ،‬ﺯﻳﺮﺍ ﺑﻨﺪﻩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻣﺪﺩ ﻭ ﻫﺪﺍﻳﺖ ﺇﻟﻬﻲ ﺩﺍﺭﺩ‬
‫ﭼﻪ ﺍﺑﺘﺪﺍء‪‬ﺍ ﻭ ﭼﻪ ﺑﻘﺎء‪‬ﺍ‪ ،‬ﻭ "ﻧﺎ" ﻣﺘﻜﻠﻢ ﻣﻊﺍﻟﻐﻴﺮ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺑﺎﻳﺪ ﺑﻪ ﻓﻜﺮ ﺍﺟﺘﻤﺎﻉ ﺑﻮﺩ‪ ،‬ﻭ‬
‫ﺑﺮﺍﻱ ﻫﻤﻪ ﻫﺪﺍﻳﺖ ﺭﺍ ﺩﺭﺧﻮﺍﺳﺖ ﻛﺮﺩ‪.‬‬

‫‪        ‬‬

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪202‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺭﺍﻩ ﺁﻧﺎﻧﻜﻪ ﺑﺎﻳﺸﺎﻥ ﻧﻌﻤﺖ ﺩﺍﺩﻱ )ﻣﺎﻧﻨﺪ ﺍﻧﺒﻴﺎء( ﻧﻪ ﺁﻧﺎﻧﻜﻪ ﻣﻮﺭﺩﺧﺸﻢ ﺗﻮ ﺷﺪﻧﺪ ﻭ‬
‫ﻧﻪ ﮔﻤﺮﺍﻫﺎﻥ‪(7).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ »ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ« ﻭ »ﺿﺎﻟﻴﻦ« ﻫﺮ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻣﻮﺭﺩ ﺧﺸﻢ ﺧﺪﺍ ﻭ‬
‫ﻳﺎ ﮔﻤﺮﺍﻩ ﺑﺎﺷﺪ‪ ،‬ﭼﻪ ﻛﻔﺎﺭ ﻭ ﭼﻪ ﻣﺸﺮﻛﻴﻦ ﻭ ﭼﻪ ﻓﺴﺎﻕ ﻭ ﭼﻪ ﺳﺘﻤﮕﺮﺍﻥ‪ ،‬ﭼﻪ ﻛﺎﻓﺮ ﻭ ﭼﻪ‬
‫ﻣﺴﻠﻤﻲ ﻛﻪ ﺑﻨﺎﻡ ﺍﺳﻼﻡ ﻗﻨﺎﻋﺖ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺍﺳﻼﻡ ﺑﻲﺧﺒﺮ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻧﻤﺎﺯﮔﺰﺍﺭ‬
‫ﻃﺒﻖ ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺑﺎﻳﺪ ﻟﺴﺎﻧﺎً ﻭ ﻋﻤﻼً ﻭ ﻓﻜﺮﺍً ﺭﺍﻩ ﺍﻧﺒﻴﺎء ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻧﻪ ﺭﺍﻩ ﺩﻳﮕﺮﺍﻥ‬
‫ﺭﺍ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﻳﻦ ﺳﻮﺭﻩ ﺍﻭﺻﺎﻑ ﺇﻟﻬﻲ ﻭ ﻭﻇﺎﺋﻒ ﺑﻨﺪﮔﻲ ﺑﻪ ﻃﻮﺭ ﺧﻼﺻﻪ ﻭ ﻓﺸﺮﺩﻩ‬
‫ﻭ ﻣﺨﺘﺼﺮ ﺑﻴﺎﻥ ﺷﺪﻩ ﻭ ﺳﺎﻳﺮ ﺳﻮﺭ ﻗﺮﺁﻥ ﺷﺮﺡ ﻭ ﺗﻔﺼﻴﻞ ﻫﻤﻴﻦ ﺍﺟﻤﺎﻝ ﺍﺳﺖ‪ .‬ﭘﺲ ﻣﻴﺘﻮﺍﻥ‬
‫ﮔﻔﺖ ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﺑﻪ ﻃﻮﺭ ﺍﺟﻤﺎﻝ ﻭ ﻓﺸﺮﺩﻩ ﺩﺭ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﺳﻮﺭﻩ ﺭﺍ‬
‫ﻓﺎﺗﺤﻪﺍﻟﻜﺘﺎﺏ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺍﻓﺘﺘﺎﺡ ﺷﺪﻩ‪ ،‬ﻭ ﺁﻧﺮﺍ ﺳﺒﻊﺍﻟﻤﺜﺎﻧﻲ ﻧﻴﺰ ﮔﻮﻳﻨﺪ‬
‫ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻫﻔﺖ ﺁﻳﻪ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻫﺮ ﻧﻤﺎﺯ ﺩﻭ ﻣﺮﺗﺒﻪ ﺩﺭ ﺩﻭ ﺭﻛﻌﺖ ﺍﻭﻝ ﻧﻤﺎﺯ ﺑﺎﻳﺪ ﺧﻮﺍﻧﺪﻩ‬
‫ﺷﻮﺩ‪ ،‬ﻭ ﺧﻮﺍﻧﺪﻥ ﺳﻮﺭﺓ ﺩﻳﮕﺮ ﻛﻔﺎﻳﺖ ﺍﺯ ﺁﻥ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺳﻮﺭﻩ ﺳﻮﺭﺓ ﺑﺎ ﺑﺮﻛﺘﻲ ﺍﺳﺖ‪،‬‬
‫ﻭ ﻗﺮﺍﺋﺖ ﺁﻥ ﺑﺮﺍﻱ ﺗﺬﻛﺮ ﻣﻄﺎﻟﺐ ﺁﻥ ﻭ ﺭﻓﻊ ﺑﻴﻤﺎﺭﻳﻬﺎ ﻭ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻣﻨﺎﺳﺐ ﺍﺳﺖ‪ ،‬ﻭ ﺗﻤﺮﻳﻦ‬
‫ﺁﻥ ﺩﺭ ﻫﺮ ﻧﻤﺎﺯ ﺑﺮﺍﻱ ﺟﺎﮔﺮﻓﺘﻦ ﻣﻄﺎﻟﺐ ﺁﻥ ﺩﺭ ﻗﻠﻮﺑﺴﺖ‪.‬‬
 ‫ﺳﻮرة اﻟﺒﻘﺮة‬
‫ﻣﺪﻧﻴﺔ و آﻳﺎﺗﻬﺎ ﺳﺖ وﺛﻤﺎﻧﻮن وﻣﺎﺋﺘﺎن‬

‫ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻣﺪﻧﻲ ﻭ ﺩﺍﺭﺍﻱ ‪ 286‬ﺁﻳﻪ ﻣﻲﺑﺎﺷﺪ‬

‫‪ .‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻨﺎﻡ ﺧﺪﺍﻱ ﻛﺎﻣﻞﺍﻟﺬﺍﺕ ﺭﺣﻤﻦ ﺭﺣﻴﻢ‪ .‬ﺍﻟﻒ ﻻﻡ ﻣﻴﻢ‪(1).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺣﺮﻭﻑ ﺍﻟﻒ ﻭ ﻻﻡ ﻭﻣﻴﻢ ﺭﺍ ﺑﻌﻀﻲ ﺍﺯ ﻣﻔﺴﺮﻳﻦ ﺑﺮﺍﻱ ﺭﻣﺰ ﻭ ﺍﺷﺎﺭﻩ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ‬
‫ﻣﺎ ﺩﺭ ﻣﻘﺪﻣﺔ ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭ ﻓﺼﻞ ‪ 19‬ﻭ ‪ 20‬ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﻣﻄﺎﻟﺒﻲ ﺫﻛﺮ ﻛﺮﺩﻳﻢ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﺘﺎﺑﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺷﻜﻲ ﻧﺒﺎﺷﺪ ﻭ ﺭﺍﻫﻨﻤﺎﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺍﺳﺖ‪(2).‬‬

‫ﻧﻜﺎﺕ‪» :‬ذﻟﮏ« ﺍﺳﻢ ﺍﺷﺎﺭﻩ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﺍﮔﺮﻛﺴﻲ ﺑﮕﻮﻳﺪ "ذﻟﮏ" ﻭﺿﻊ‬
‫ﺷﺪﻩ ﺑﺮﺍﻱ ﺍﺷﺎﺭﻩ ﺑﺒﻌﻴﺪ‪ ،‬ﻭ ﺍﻳﻨﺠﺎ ﻛﻪ ﻗﺮﺁﻥ ﻧﺰﺩﻳﻜﺴﺖ ﭼﺮﺍ ﻛﻠﻤﺔ ذﻟﮏ ﺁﻣﺪﻩ؟ ﮔﻮﺋﻴﻢ ﮔﺎﻫﻲ‬
‫ذﻟﮏ ﺍﺷﺎﺭﻩ ﻣﻲﺷﻮﺩ ﺑﻪ ﭼﻴﺰ ﺑﺰﺭﮔﻲ ﻛﻪ ﮔﻮﻳﺎ ﭼﻨﺎﻥ ﻋﻈﻤﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﻧﺎﻇﺮ ﻧﻈﺮ ﺑﻪ ﺁﻥ‬
‫ﻣﺸﻜﻞ ﺍﺳﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﭼﻴﺰ ﺩﻭﺭﻱ ﻛﻪ ﻧﻈﺮ ﺑﻪ ﺁﻥ ﻣﺸﻜﻞ ﺑﺎﺷﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﻛﻠﻤﺔ »ﺭﻳﺐ« ﺑﻤﻌﻨﻲ‬
‫ﺷﻚ ﻭﻳﺎ ﻇﻦ ﻧﺰﺩﻳﻚ ﺑﻪ ﮔﻤﺎﻥ ﻭﺷﻚ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﺭﻳﺐ ﻧﻜﺮﺓ ﺩﺭ ﺳﻴﺎﻕ ﻧﻔﻲ ﻭﻣﻔﻴﺪ ﻋﻤﻮﻡ‬
‫ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻫﻴﭽﮕﻮﻧﻪ ﺷﻚ ﻭﮔﻤﺎﻧﻲ ﺩﺭ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﻄﺎﻟﺐ ﺁﻥ ﻋﻠﻤﻲ ﻭ ﻃﺒﻖ‬
‫ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﺍﺳﺖ ﭘﺲ ﺍﮔﺮ ﻛﺴﻲ ﺷﻚ ﺩﺭ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥ ﺩﺍﺷﺘﻪ ﻳﺎ ﺩﻗﻴﻘﺎ ﻧﻈﺮ ﻧﻜﺮﺩﻩ‪ ،‬ﻭ ﻳﺎ‬
‫ﺑﻲﺍﻧﺼﺎﻑ ﺍﺳﺖ‪ .‬ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻗﺮﺁﻥ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﻫﺪﺍﻳﺖ ﺑﺎﺷﺪ ﻧﻪ‬
‫ﻓﻘﻂ ﺑﺮﺍﻱ ﻣﺘﻘﻴﻦ‪ ،‬ﭘﺲ ﭼﺮﺍ ﻓﺮﻣﻮﺩﻩ "ﻫﺪی ﻟﻠﻤﺘﻘﻴﻦ"؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫"ﻣﺘﻘﻴﻦ" ﺑﻪ ﻣﻌﻨﻲ ﺍﺻﻄﻼﺣﻲ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻣﻌﻨﻲ ﻟﻐﻮﻱ ﻳﻌﻨﻲ ﻫﺮ ﻛﺲ ﺑﻲﺑﻨﺪ ﻭ ﺑﺎﺭ ﻭ‬
‫ﺑﻲﭘﺮﻭﺍ ﺑﺎﺷﺪ‪ ،‬ﻭ ﭘﺮﻫﻴﺰ ﺍﺯ ﺿﺮﺭ ﻧﻜﻨﺪ‪ ،‬ﻭ ﺩﺭﺻﺪﺩ ﺩﻓﻊ ﺯﻳﺎﻥ ﺧﻮﺩ ﻧﺒﺎﺷﺪ ﺑﻪ ﻛﻼﻡ ﺧﺪﺍ‬
‫ﮔﻮﺵ ﻧﻤﻲﺩﻫﺪ ﻭ ﻫﺪﺍﻳﺖ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﭘﺮﻫﻴﺰ ﻛﻨﺪ ﺍﺯ ﺿﺮﺭ ﺍﺣﺘﻤﺎﻟﻲ‪ ،‬ﺍﻭ ﮔﻮﺵ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪204‬‬

‫ﻣﻲﺩﻫﺪ‪ ،‬ﻭ ﻫﺪﺍﻳﺖ ﻣﻲﮔﺮﺩﺩ‪ ،‬ﻭ ﺁﻥ ﻛﺲ ﻟﻐﺘﺎ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺍﺳﺖ‪ .‬ﭘﺲ ﻛﺘﺎﺏ ﺧﺪﺍ ﻫﺪﺍﻳﺖ‬
‫ﺍﺳﺖ ﺑﺮﺍﻱ ﻃﺎﻟﺒﻴﻦ ﻫﺪﺍﻳﺖ ﻧﻪ ﻣﻌﺮﺿﻴﻦ ﺁﻧﺎﻧﻜﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﺑﻪ ﺁﻥ‬
‫ﺑﻲﺍﻋﺘﻨﺎﺋﻲ ﻣﻲﻛﻨﻨﺪ‪.‬‬

‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺑﻪ ﻏﻴﺐ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﺮﭘﺎ ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ‬
‫ﺁﻧﭽﻪ ﺭﻭﺯﻳﺸﺎﻥ ﻛﺮﺩﻩﺍﻳﻢ ﺍﻧﻔﺎﻕ ﻛﻨﻨﺪ‪(3).‬‬
‫ﻧﻜﺎﺕ‪" :‬ﻏﻴﺐ" ﻣﻘﺎﺑﻞ ﻣﺸﻬﻮﺩ ﻭ ﻣﺤﺴﻮﺱ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﭼﻴﺰﻱ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ‬
‫ﻣﺸﺎﻫﺪﻩ ﻭ ﺣﺲ ﻧﮕﺮﺩﺩ‪ ،‬ﭼﻪ ﺩﺍﺋﻤﺎً ﻣﺸﻬﻮﺩ ﻧﺒﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺫﺍﺕ ﺃﺣﺪﻳﺖ‪ ،‬ﻭ ﭼﻪ ﺩﺭ ﺩﻧﻴﺎ‬
‫ﻣﺸﺎﻫﺪﻩ ﻧﮕﺮﺩﺩ ﻣﺎﻧﻨﺪ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺟﻦ ﻭ ﺣﻮﺍﺩﺙ ﻗﻴﺎﻣﺖ‪ .‬ﻭ ﺃﻣﺎ ﺁﻧﭽﻪ ﮔﺎﻫﻲ ﺍﻣﻜﺎﻥ‬
‫ﻣﺸﺎﻫﺪﻩ ﺩﺍﺭﺩ ﺁﻧﺮﺍ ﻧﻤﻲﺗﻮﺍﻥ ﻣﺼﺪﺍﻕ ﻏﻴﺐ ﺷﻤﺮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﺁﻧﺎﻧﻜﻪ ﺑﺴﺒﺐ ﻋﺪﻡ ﺗﻮﺟﻪ ﺑﻪ‬
‫ﻣﻔﺎﺳﺪ ﺳﺨﻦ ﺧﻮﺩ ﮔﻔﺘﻪﺍﻧﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻏﻴﺐ ﺍﻣﺎﻣﻲ ﺍﺳﺖ ﻛﻪ ﻣﺪﺗﻲ ﻏﺎﻳﺐ ﺑﺎﺷﺪ ﺻﺤﻴﺢ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ‪ :‬ﺃﻭﻻ‪ :‬ﺁﻥ ﺍﻣﺎﻡ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺸﺎﻫﺪﻩ ﮔﺮﺩﺩ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻭ ﻣﻌﺎﻧﻲ ﻏﻴﺐ‬
‫ﻧﻴﺴﺖ‪ .‬ﺛﺎﻧﻴﺎً‪ :‬ﻣﻄﻠﻖ ﻏﻴﺐ ﺭﺍ ﻣﻘﻴﺪﻛﺮﺩﻥ ﺑﻪ ﻳﻚ ﭼﻴﺰ ﺩﻟﻴﻠﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺛﺎﻟﺜﺎً‪ :‬ﺧﻮﺩ ﺁﻥ ﺍﻣﺎﻡ ﺁﻳﺎ‬
‫ﺍﺯ ﻣﺘﻘﻴﻦ ﺍﺳﺖ ﻳﺎ ﺧﻴﺮ؟ ﺍﮔﺮ ﺍﺯ ﻣﺘﻘﻴﻦ ﺑﺎﺷﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎﻳﺪ ﺍﻳﻤﺎﻥ ﺑﻪ ﻏﻴﺐ ﻳﻌﻨﻲ ﺍﻳﻤﺎﻥ ﺑﻪ‬
‫ﺧﻮﺩﺵ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﺍﻭ ﭼﮕﻮﻧﻪ ﺍﺯ ﺧﻮﺩﺵ ﻏﺎﻳﺐ ﺍﺳﺖ ﺗﺎ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﻮﺩﺵ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺭﺍﺑﻌﺎً‪:‬‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻳﻜﻲ ﺍﺯ ﻣﺘﻘﻴﻦ ﺑﻮﺩ ﻭ ﺍﻳﻤﺎﻥ ﺍﻭ ﺑﻪ ﺍﻣﺎﻣﻲ ﻛﻪ ﺗﺎﺑﻊ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻣﻌﻨﻲ‬
‫ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ – ﻣﺘﻘﻴﻦ ﺣﺘﻲ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺆﻣﻦ ﺑﻪ ﻏﻴﺐ ﻣﻲﺑﺎﺷﻨﺪ ﻧﻪ ﻋﺎﻟﻢ ﺑﻪ ﻏﻴﺐ‪،‬‬
‫ﻭ ﻋﺎﻟﻢ ﺑﻪ ﻏﻴﺐ ﻃﺒﻖ ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻓﻘﻂ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭ ﻓﺮﻕ ﻣﻴﺎﻥ ﻣﺆﻣﻦ ﺑﻪ ﻏﻴﺐ ﻭ‬
‫ﻋﺎﻟﻢ ﺑﻪ ﻏﻴﺐ ﺍﺳﺖ ﻛﻪ ﻣﺆﻣﻦ ﺑﻪ ﻏﻴﺐ ﻣﻄﺎﺑﻖ ﻭﺣﻲ ﺇﻟﻬﻲ ﻭ ﻳﺎ ﺧﺒﺮ ﺻﺎﺩﻗﻲ ﻛﻪ ﺷﻨﻴﺪﻩ‬
‫ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺒﺮ ﻏﻴﺒﻲ ﺁﻭﺭﺩﻩ‪ ،‬ﭘﺲ ﻣﻨﺸﺄ ﻋﻠﻢ ﻭ ﺍﻳﻤﺎﻥ ﺍﻭ ﺑﻪ ﻏﻴﺐ‪ ،‬ﺧﺒﺮ ﻭﺣﻲ ﻭ ﻳﺎ ﻣﺨﺒﺮ‬
‫ﺻﺎﺩﻕ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻋﺎﻟﻢ ﺑﻪ ﻏﻴﺐ ﻋﺎﻟﻢ ﺑﻪ ﻣﺨﺒﺮﻋﻨﻪ ﺍﺳﺖ ﻧﻪ ﺧﺒﺮ‪ ،‬ﻭ ﺧﻮﺩ ﻏﻴﺐ ﺭﺍ ﻣﻲﺩﺍﻧﺪ‬
‫ﻭ ﻧﺰﺩ ﺍﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﻧﻪ ﺑﻮﺍﺳﻄﺔ ﺧﺒﺮ ﺩﻳﮕﺮﻱ‪ ،‬ﻭ ﻟﺬﺍ ﺻﻔﺖ ﻋﻠﻢ ﺑﻪ ﻏﻴﺐ ﻣﺨﺼﻮﺹ ﺑﻪ‬
‫ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻣﺆﻣﻦ ﺑﻪ ﺧﺒﺮ ﻏﻴﺒﻲ ﻧﻴﺰ ﻋﻠﻢ ﺩﺍﺭﺩ ﺑﻪ ﺁﻥ ﺧﺒﺮ ﻧﻪ ﻇﻦ؟ ﺟﻮﺍﺏ‬
 ‫‪205‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﮔﻮﺋﻴﻢ ﺁﺭﻱ ﺍﻭ ﻋﺎﻟﻢ ﺍﺳﺖ ﺑﻪ ﺧﺒﺮ ﻏﻴﺒﻲ ﻭ ﺑﻪ ﺗﻮﺳﻂ ﺧﺒﺮﺍﺫﻋﺎﻥ ﺩﺍﺭﺩ ﺑﻪ ﻣﺨﺒﺮﻋﻨﻪ‪ .‬ﻭﻟﻲ‬
‫ﻋﺎﻟﻢ ﺑﻪ ﻏﻴﺐ ﻋﺎﻟﻢ ﺍﺳﺖ ﺑﻪ ﻏﺒﻴﺐ ﻣﺨﺒﺮﻋﻨﻪ ﺑﺪﻭﻥ ﻭﺍﺳﻄﺔ ﺧﺒﺮﻱ‪.‬‬
‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ‪ -‬ﺟﻤﻠﺔ‪» :‬ﻣﻤﺎرزﻗﻨﺎﻫﻢ‪ «...‬ﭼﻮﻥ ﺭﺩﻳﻒ ﻧﻤﺎﺯ ﺁﻣﺪﻩ‪ ،‬ﺍﻧﻔﺎﻕ ﻭﺍﺟﺒﻲ ﻭﺯﻛﺎﺕ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎء ﻣﻮﺻﻮﻟﻪ ﺩﺭ ﺁﻥ ﺩﻻﻟﺖ ﺑﺮ ﻋﻤﻮﻡ ﺩﺍﺭﺩ ﻳﻌﻨﻲ ﺩﺭ ﻫﺮ ﭼﻪ ﺑﻪ ﺍﻭ ﺭﻭﺯﻱ ﺩﺍﺩﻩ ﺷﺪﻩ‬
‫ﺑﺎﻳﺪ ﺯﻛﺎﺕ ﺑﺪﻫﺪ‪ ،‬ﻭ ﻣﻨﺤﺼﺮ ﺑﻪ ‪ 9‬ﭼﻴﺰﻳﻜﻪ ﻓﻘﻬﺎء ﮔﻔﺘﻪﺍﻧﺪ ﻧﻴﺴﺖ‪ ،‬ﭼﻪ ﻣﺎﻝﺍﻟﺘﺠﺎﺭﻩ ﺑﺎﺷﺪ ﻭ‬
‫ﭼﻪ ﺣﺒﻮﺑﺎﺕ ﻭ ﭼﻪ ﻣﺎﺷﻴﻦﺁﻻﺕ ﻭ ﭼﻪ ﭘﺎﺭﭼﻪ ﻭ ﭼﻪ ﻏﻴﺮ ﺍﻳﻨﻬﺎ‪.‬‬

‫‪           ‬‬
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‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺁﻧﭽﻪ ﺑﺮ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﭘﻴﺶ ﺍﺯ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻤﺎﻥ‬
‫ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﺑﻪ ﺟﻬﺎﻥ ﺩﻳﮕﺮ )ﺭﻭﺯ ﺟﺰﺍء( ﻳﻘﻴﻦ ﻛﻨﻨﺪ)‪ (4‬ﺁﻧﺎﻥ ﻃﺒﻖ ﻫﺪﺍﻳﺘﻲ ﻛﻪ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺁﻣﺪﻩ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪ ﻭ ﻓﻘﻂ ﺍﻳﺸﺎﻥ ﺭﺳﺘﮕﺎﺭﻧﺪ‪(5).‬‬
‫ﻧﻜﺎﺕ‪" :‬ﻣﺎ"؛ "ﻣﺎأﻧﺰل" ﻣﻮﺻﻮﻟﻪ ﻭ ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺑﻪ ﺗﻤﺎﻡ ﻛﺘﺐ‬
‫ﺇﻟﻬﻲ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ »ﺑﺎﻻﺧﺮة ﻫﻢ ﻳﻮﻗﻨﻮن« ﺟﻤﻠﺔ ﺍﺳﻤﻴﻪ ﻭﺩﻻﻟﺖ ﺑﺮ ﺍﺳﺘﻤﺮﺍﺭ ﺩﺍﺭﺩ‬

‫ﻳﻌﻨﻲ ﻳﻜﻲ ﺍﺯ ﺻﻔﺎﺕ ﻣﺘﻘﻴﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺻﺎﺣﺐ ﻳﻘﻴﻨﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ »ﻋﻠﯽ ﻫﺪی‬
‫ﻦ رﻬﺑﻢ« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺪﺍﻳﺖ ﻣﺘﻘﻴﻦ ﺑﻮﺍﺳﻄﺔ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻲ ﻭﻫﺪﺍﻳﺘﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ‬
‫ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ‪ ،‬ﻭ ﺍﺯ ﻛﺘﺐ ﺩﻳﮕﺮ‪ ،‬ﻭ ﮔﻔﺘﻪﻫﺎﻱ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﻫﺪﺍﻳﺖ‬
‫ﺭﺍ ﻧﮕﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﻫﺪﺍﻳﺖ ﻏﻴﺮﺧﺪﺍ ﻫﺪﺍﻳﺖ ﻭﺍﻗﻌﻲ ﻧﻴﺴﺖ‪ .‬ﻭ ﺿﻤﻴﺮ »ﻫﻢ« ﻛﻪ ﻓﺎﺻﻠﻪ ﺷﺪﻩ‬
‫ﺑﻴﻦ ﻣﺒﺘﺪﺍء ﻭ ﺧﺒﺮ ﺩﺭ ﺟﻤﻠﺔ‪» :‬أوﻟﺌﮏ ﻫﻢ اﳌﻔﻠﺤﻮن« ﺩﻻﻟﺖ ﺑﺮ ﺣﺼﺮ ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﻫﺪﺍﻳﺖ‬
‫ﺇﻟﻬﻲ ﻣﺨﺼﻮﺹ ﺑﻪ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺩﺍﺭﺍﻱ ﺻﻔﺎﺕ ﻣﺬﻛﻮﺭﺓ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺣﻖﺗﻌﺎﻟﻲ ﭘﺲ ﺍﺯ ﻭﺻﻒ ﺭﺳﺘﮕﺎﺭﺍﻥ ﺻﻔﺎﺕ ﺯﻳﺎﻥﻛﺎﺭﺍﻥ ﻭ ﻛﺎﻓﺮﺍﻥ ﻭ ﻏﻴﺮﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺭﺍ ﺑﻴﺎﻥ‬
‫ﻛﺮﺩﻩ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪206‬‬

‫‪ *          ‬‬

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‫‪            ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻘﻘﺎً ﺑﺮﺍﻱ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮﻧﺪ ﻳﻜﺴﺎﻧﺴﺖ ﭼﻪ ﺑﺘﺮﺳﺎﻧﻲﺷﺎﻥ ﻭ ﭼﻪ ﻧﺘﺮﺳـﺎﻧﻲﺷـﺎﻥ‬

‫ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ)‪ (6‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﺮ ﺩﻟﻬﺎ ﻭ ﮔﻮﺵ ﺍﻳﺸﺎﻥ ﻣﻬﺮ ﺯﺩﻩ ﻭ ﺑـﺮ ﭼﺸﻤﺎﻧﺸـﺎﻥ ﭘـﺮﺩﻩ‬
‫ﺍﺳﺖ ﻭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺑﺰﺭﮔﻲ ﺍﺳﺖ‪(7).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﺎﺕ‪ ،‬ﺍﻧﺬﺍﺭ ﺑﺮﺍﻱ ﻛﻔﺎﺭ ﻣﺴﺎﻭﻱ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺧﺪﺍ ﺑﺮﺍﻱ ﭼﻪ ﭘﻴﻐﻤﺒﺮ‬
‫ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻔﺎﺭ ﺑﻪ ﻗﺮﻳﻨﺔ ﺗﻘﺎﺑﻞ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎ‬
‫ﺁﻳﺎﺕ ﻣﺘﻘﻴﻦ ﻛﻔﺎﺭ ﺑﻲﺑﻨﺪ ﻭ ﺑﺎﺭ ﺑﻲﺗﻘﻮﺍﻱ ﺑﻲﭘﺮﻭﺍﻱ ﺑﻲﺑﺎﻛﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺿﺮﺭ ﻭ ﺯﻳﺎﻥ‬
‫ﭘﺮﻫﻴﺰ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺩﻓﻊ ﺧﻄﺮ ﺍﺯ ﺧﻮﺩ ﮔﻮﺵ ﺑﻪ ﺳﺨﻦ ﺍﻧﺒﻴﺎء ﻧﻤﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﮔﺮﻧﻪ‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﻔﺎﺭ ﻃﺎﻟﺐ ﺳﻌﺎﺩﺕ ﻭ ﻗﺎﺑﻞ ﻫﺪﺍﻳﺘﻨﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﺮﺍ ﺧﺪﺍ ﺑﺮ ﺩﻝ ﺍﻳﺸﺎﻥ‬
‫ﻣﻬﺮ ﺯﺩﻩ ﻛﻪ ﻫﺪﺍﻳﺖ ﻭﺍﺭﺩ ﺁﻥ ﻧﺸﻮﺩ‪ ،‬ﭘﺲ ﺍﻳﺸﺎﻥ ﺩﺭ ﻋﺪﻡ ﻫﺪﺍﻳﺖ ﺗﻘﺼﻴﺮﻱ ﻧﺪﺍﺭﻧﺪ؟ ﺟﻮﺍﺏ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺧﺪﺍ ﺭﻭﻱ ﺟﺮﻳﺎﻥ ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻲﺑﻨﺪﻭﺑﺎﺭﻱ ﻭ‬
‫ﻋﺪﻡ ﭘﺮﻫﻴﺰ ﻭ ﺍﻋﺮﺍﺽ ﺍﺯ ﺣﻖ ﺳﺒﺐ ﻣﻲﺑﺎﺷﺪ ﺑﺮﺍﻱ ﻛﻔﺮ ﻭ ﻋﺪﻡ ﻭﺭﻭﺩ ﻫﺪﺍﻳﺖ‪ ،‬ﻭ ﭼﻮﻥ‬
‫ﻛﻔﺎﺭ ﺑﺎﺧﺘﻴﺎﺭ ﺧﻮﺩ ﺳﺒﺐ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﻣﺴﺒﺐ ﻛﻪ ﻣﻬﺮ ﺑﺮﺍﻱ ﻋﺪﻡ ﻭﺭﻭﺩﻫﺪﺍﻳﺖ ﺍﺳﺖ‪،‬‬
‫ﺑﺮ ﺁﻥ ﻣﺘﺮﺗﺐ ﺷﺪﻩ ﻭ ﭼﻮﻥ ﺟﺮﻳﺎﻥ ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ ﺑﺠﻌﻞ ﺇﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﺑﺨﻮﺩ‬
‫ﻧﺴﺒﺖ ﺩﺍﺩﻩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺳﻤﻊ ﻣﻘﺪﻡ ﺑﺮ ﺑﺼﺮ ﺁﻣﺪﻩ ﻟﺸﺮف اﻟﺴﻤﻊ ﻋﻠﯽ‬
‫اﻟﺒﺼﺮ‪ ،‬ﺯﻳﺮﺍ ﺳﻤﻊ ﻭﺳﻴﻠﻪ ﺍﺳﺖ ﺑﺮﺍﻱ ﻭﺻﻮﻝ ﺑﻪ ﻋﻠﻮﻡ ﻭ ﻭﺻﻮﻝ ﺑﻪ ﻫﺪﺍﻳﺖ‪ .‬ﻭ ﺟﻬﺖ ﺍﻳﻨﻜﻪ‬
‫ﺳﻤﻊ ﻣﻔﺮﺩ ﺁﻣﺪﻩ ﻭ ﻗﻠﻮﺏ ﻭ ﺍﺑﺼﺎﺭ ﺟﻤﻊ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺳﻤﻊ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭ ﻣﺼﺪﺭ ﺟﻤﻊ‬
‫ﺑﺴﺘﻪ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭ ﻗﻠﺐ ﻭ ﺑﺼﺮ ﻣﺼﺪﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺻﻔﺎﺕ ﻣﺆﻣﻨﻴﻦ ﻭ ﻛﺎﻓﺮﺍﻥ‪ ،‬ﺻﻔﺎﺕ ﻣﻨﺎﻓﻘﻴﻦ ﻛﻪ ﺩﺳﺘﺔ ﺳﻮﻡ ﺍﺯ ﻗﺎﻓﻠﺔ ﻣﻜﻠﻔﻴﻦ‬
‫ﺑﺎﺷﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺯ ﺁﻳﺔ ‪ 8‬ﺗﺎ ﺁﻳﺔ ‪:20‬‬

‫‪          ‬‬
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‫‪         ‬‬
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 207 – ‫( ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ‬1) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺍﻭﻝ‬

            
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            
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           
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            
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            

         
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         

         
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            
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        

   
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           
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              

          
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‫ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﮔﻮﻳﻨﺪ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﻭ ﺣﺎﻝ ﺍﻳﻨﻜﻪ‬:‫ﺗﺮﺟﻤﻪ‬
‫( ﺧﺪﺍ ﻭ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﺭﺍ ﻓﺮﻳﺐ ﻣﻲﺩﻫﻨﺪ ﻭﺣﺎﻝ ﺁﻧﻜﻪ ﺩﺭ ﻭﺍﻗﻊ ﻓﺮﻳﺐ‬8)‫ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻩﺍﻧﺪ‬
‫( ﺩﻟﻬﺎﻳﺸﺎﻥ ﺑﻴﻤﺎﺭ ﺑﻮﺩﻩ ﭘﺲ ﺧﺪﺍ ﺑﻴﻤﺎﺭﻱ‬9)‫ﻧﻤﻲﺩﻫﻨﺪ ﻣﮕﺮ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻭ ﺩﺭﻙ ﻧﻤﻲﻛﻨﻨﺪ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺯﻳﺎﺩ ﻛﺮﺩ )ﻳﻌﻨﻲ ﺟﻬﻞ ﻭ ﻋﻨﺎﺩ ﻭ ﺍﺳﺘﻜﺒﺎﺭﺷﺎﻥ ﺩﺭ ﺯﻳﺎﺩﺗﻲ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ‬
(10)‫ﻧﻔﺮﻳﻦ ﺇﻟﻬﻲ ﺍﺳﺖ( ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻛﺴﺖ ﺑﻪ ﺳﺒﺐ ﺁﻧﻜﻪ ﺩﺭﻭﻍ ﻣﻲﮔﻔﺘﻨﺪ‬
(11)‫ ﮔﻮﻳﻨﺪ ﻫﻤﺎﻧﺎ ﻣﺎ ﻣﺼﻠﺤﻴﻢ‬،‫ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﻓﺴﺎﺩ ﺩﺭ ﺯﻣﻴﻦ ﺭﻭﺍ ﻣﺪﺍﺭﻳﺪ‬
‫( ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ‬12)‫ﺁﮔﺎﻩ ﺑﺎﺵ ﻛﻪ ﺍﻳﺸﺎﻥ ﻓﻘﻂ ﻣﻔﺴﺪﻧﺪ ﻭﻟﻴﻜﻦ ﻣﺘﻮﺟﻪ ﻧﻴﺴﺘﻨﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪208‬‬

‫ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﭼﻨﺎﻧﻜﻪ ﻣﺮﺩﻡ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻳﺎ ﻣﺎ ﺑﻤﺎﻧﻨﺪ ﺳﻔﻴﻬﺎﻥ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﻢ‪،‬‬
‫ﺁﮔﺎﻩ ﺑﺎﺵ ﻛﻪ ﺧﻮﺩﺷﺎﻥ ﺳﻔﻴﻬﻨﺪ ﻭﻟﻴﻜﻦ ﺗﻮﺟﻪ ﻧﺪﺍﺭﻧﺪ)‪ (13‬ﻭ ﭼﻮﻥ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺑﺮﺧﻮﺭﻧﺪ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﻢ‪ ،‬ﻭ ﭼﻮﻥ ﺑﺎ ﺷﻴﺎﻃﻴﻦ ﺧﻮﺩ ﺧﻠﻮﺕ ﻛﻨﻨﺪ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺑﺎ‬
‫ﺷﻤﺎﺋﻴﻢ ﻭ ﻫﻤﺎﻧﺎ ﻣﺎ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺍﺳﺘﻬﺰﺍء ﻣﻲﻛﻨﻴﻢ)‪ (14‬ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺳﺘﻬﺰﺍء ﻣﻲﻛﻨﺪ ﻭ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺣﻴﺮﺍﻧﻲ ﻭ ﺳﺮﮔﺮﺩﺍﻧﻲ ﺧﻮﺩﺷﺎﻥ ﻣﻲﻛﺸﺎﻧﺪ)‪ (15‬ﺍﻳﺸﺎﻧﻨﺪ ﻛﻪ ﺿﻼﻟﺖ ﺭﺍ ﺑﻪ‬
‫ﺟﺎﻱ ﻫﺪﺍﻳﺖ ﺧﺮﻳﺪﻧﺪ ﭘﺲ ﺗﺠﺎﺭﺗﺸﺎﻥ ﺳﻮﺩﻱ ﻧﻜﺮﺩ ﻭ ﻃﺎﻟﺐ ﻫﺪﺍﻳﺖ ﻧﺒﻮﺩﻧﺪ)‪ (16‬ﻣﺜﻞ‬
‫ﺍﻳﺸﺎﻥ ﻣﺜﻞ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺎﺭﻳﻜﻲ ﺁﺗﺶ ﺑﺮﺍﻓﺮﻭﺯﺩ ﭘﺲ ﭼﻮﻥ ﺁﺗﺶ ﺍﻃﺮﺍﻑ ﺍﻭ ﺭﺍ‬
‫ﺭﻭﺷﻦ ﺳﺎﺯﺩﺧﺪﺍ ﺭﻭﺷﻨﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺒﺮﺩ ﻭ ﺩﺭ ﺗﺎﺭﻳﻜﻲ ﺭﻫﺎﺷﺎﻥ ﺳﺎﺯﺩ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﭼﻴﺰﻱ‬
‫ﻧﺒﻴﻨﻨﺪ)‪ (17‬ﻛﺮﺍﻥ ﻭ ﻻﻻﻥ ﻭﻛﻮﺭﺍﻧﻨﺪ ﻛﻪ ﺍﺯ ﺿﻼﻟﺖ ﺧﻮﺩ ﺑﺮﻧﻤﻲﮔﺮﺩﻧﺪ)‪ (18‬ﻭ ﻳﺎ ﻣﺜﻞ ﺍﻳﺸﺎﻥ‬
‫ﭼﻮﻥ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺎﺭﻱ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﺎﺭﺍﻥ ﺗﻨﺪﻱ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﺒﺎﺭﺩ ﻛﻪ ﺩﺭ ﺁﻥ‬
‫ﻇﻠﻤﺎﺕ ﻭ ﺭﻋﺪ ﻭ ﺑﺮﻗﻲ ﺑﺎﺷﺪ‪ ،‬ﺍﺯ ﺗﺮﺱ ﻋﺬﺍﺏ ﻭ ﻓﺮﺍﺭ ﺍﺯ ﻣﺮگ ﺍﻧﮕﺸﺘﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﮔﻮﺷﻬﺎﻳﺸﺎﻥ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺍﻳﻦ ﻛﺎﻓﺮﺍﻥ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ)‪ (19‬ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻛﻪ ﺑﺮﻕ‬
‫ﭼﺸﻤﺎﻧﺸﺎﻥ ﺭﺍ ﺑﺮﺑﺎﻳﺪ‪ ،‬ﻫﺮ ﺯﻣﺎﻧﻜﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺭﻭﺷﻨﻲ ﺩﻫﺪ ﺑﺮﻭﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺗﺎﺭﻳﻚ ﺷﻮﺩ‬
‫ﺑﺎﻳﺴﺘﻨﺪ )ﺣﻴﺮﺕﺯﺩﻩ ﺩﺭ ﺗﺮﺱ( ﻭ ﺍﮔﺮ ﺧﺪﺍ ﻣﻲﺧﻮﺍﺳﺖ ﮔﻮﺵ ﻭ ﭼﺸﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺩﻩ ﺑﻮﺩ‪،‬‬
‫ﻣﺤﻘﻘﺎً ﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﺗﻮﺍﻧﺎ ﺍﺳﺖ‪(20).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻩ ﻧﺸﺎﻧﻪ ﺑﺮﺍﻱ ﻣﻨﺎﻓﻘﻴﻦ ﺷﻤﺮﺩﻩ ﻭ ﺩﺭ ﺧﺎﺗﻤﻪ ﺩﺭ ﺩﻭ ﻣﺜﻞ ﻧﺸﺎﻧﺸﺎﻥ‬
‫ﺩﺍﺩﻩ‪:‬‬
‫ﻧﺸﺎﻧﺔ ﺍﻭﻝ – ﺩﺭ ﺁﻳﺔ ‪ 9‬ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺍﻫﻞ ﺧﺪﻋﻪ ﻭ ﻧﻴﺮﻧﮕﻨﺪ ﻭ ﺑﻪ ﻓﻜﺮ ﻓﺮﻳﺐ ﻣﺮﺩﻣﻨﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﺩﻭﻡ – ﺩﺭ ﺁﻳﺔ ‪ 9‬ﻭ ‪ 10‬ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺑﻲﺷﻌﻮﺭ ﻭ ﻧﺎﺩﺍﻧﻨﺪ ﻛﻪ ﺁﻣﺎﺩﺓ ﺩﺭﻙ ﺣﻘﺎﺋﻖ‬
‫ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﺳﻮﻡ – ﺩﺭ ﺁﻳﺔ ‪ ،10‬ﺑﺪﺩﻟﻨﺪ ﻭ ﻣﺮﺽ ﺩﺭﻭﻧﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﻪ ﺷﻨﻴﺪﻥ ﺁﻳﺎﺕ ﺇﻟﻬﻲ‬
‫ﺑﻴﻤﺎﺭﻱ ﺍﻳﺸﺎﻥ ﺯﻳﺎﺩ ﻣﻲﮔﺮﺩﺩ)ﺣﺴﺪ ﻭ ﻋﻨﺎﺩ ﻭ ﺩﻧﻴﺎﻃﻠﺒﻲ ﻣﺮﺽ ﺍﻳﺸﺎﻥ ﺍﺳﺖ(‪.‬‬
‫ﻧﺸﺎﻧﺔ ﭼﻬﺎﺭﻡ – ﺩﺭ ﺁﻳﺔ ‪ 11‬ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺧﻮﺩﺑﻴﻦ ﻭ ﺧﻮﺩﺧﻮﺍﻫﻨﺪ ﻛﻪ ﺩﺭ ﻋﻴﻦ ﻓﺴﺎﺩ‬
‫ﺧﻮﺩ ﺭﺍ ﻣﺼﻠﺢ ﻣﻲﺩﺍﻧﻨﺪ‪.‬‬
 ‫‪209‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻧﺸﺎﻧﺔ ﭘﻨﺠﻢ – ﺩﺭ ﺁﻳﺔ ‪ 11‬ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺍﻫﻞ ﻓﺘﻨﻪ ﻭ ﻓﺴﺎﺩﻧﺪ ﻭ ﺗﻤﺎﻳﻞ ﺑﻪ ﺷﺮ ﻭ ﻓﺴﺎﺩ‬
‫ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﺷﺸﻢ – ﺩﺭ ﺁﻳﺔ ‪ ،13‬ﺑﻪ ﻣﺮﺩﻡ ﺧﺼﻮﺻﺎً ﺑﻪ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﺑﺪﺑﻴﻨﻨﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﻫﻔﺘﻢ – ﺩﺭ ﺁﻳﺔ ‪ ،14‬ﺩﻭ ﺭﻧﮕﻲ ﺑﻠﻜﻪ ﻫﺮ ﻟﺤﻈﻪ ﺑﻪ ﺭﻧﮕﻲ ﺩﺭﺁﻣﺪﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻫﺮ‬
‫ﻓﺮﻗﻪ ﻣﻲﭼﺴﺒﺎﻧﻨﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﻫﺸﺘﻢ – ﺩﺭ ﺁﻳﺔ ‪ 14‬ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺍﻫﻞ ﺗﻤﺴﺨﺮ ﻭ ﺍﺳﺘﻬﺰﺍ ﺑﻮﺩﻩ ﻭﺩﺭ ﺗﻤﺴﺨﺮ‬
‫ﻣﺮﺩﻡ ﺍﺳﺘﺎﺩﻧﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﻧﻬﻢ – ﺩﺭ ﺁﻳﺔ ‪ ،15‬ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﻦ ﺣﻴﺮﺍﻥ ﻭ ﺳﺮﮔﺮﺩﺍﻥ‪ ،‬ﻭ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﺭﺍﻩ ﻧﺎﺷﻴﻨﺪ ﻭ‬
‫ﻟﺬﺍ ﺿﻼﻟﺖ ﺭﺍ ﺩﺭ ﻋﻮﺽ ﻫﺪﺍﻳﺖ ﻣﻲﺧﺮﻧﺪ‪.‬‬
‫ﻧﺸﺎﻧﺔ ﺩﻫﻢ – ﻃﺎﻟﺐ ﻫﺪﺍﻳﺖ ﻧﻴﺴﺘﻨﺪ ﻭ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﻦ ﺑﻪ ﺗﺤﻘﻴﻖ ﻧﻤﻲﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ ﺍﻫﻞ ﺯﻣﺎﻥ ﻣﺎ ﻏﺎﻟﺒﺎً ﺩﺍﺭﺍﻱ ﻫﻤﻴﻦ ﻧﺸﺎﻧﻪﻫﺎ ﺑﻮﺩﻩ ﻭ ﻗﻄﻌﺎً ﻣﻨﺎﻓﻘﻨﺪ‪ .‬ﻭ ﺃﻣﺎ ﺁﻥ‬
‫ﺩﻭ ﻣﺜﻞ‪:‬‬
‫ﺑﺪﺍﻧﻜﻪ ﺣﻖﺗﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺍﻣﻮﺭ ﻣﻌﻨﻮﻱ ﻭ ﺣﺎﻻﺕ ﻧﻔﺴﺎﻧﻲ ﺭﺍ ﻣﺠﺴﻢ ﻭ ﻗﺎﺑﻞ ﺩﺭﻙ‬
‫ﺳﺎﺯﺩ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺩ ﻣﺜﻞ ﻣﻲﺯﻧﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺗﺸﺒﻴﻪ ﺑﺎﻣﻮﺭ ﻣﺤﺴﻮﺳﻪ ﻣﻲﻛﻨﺪ‪ .‬ﺩﺭ ﺁﻳﺔ ‪17‬‬
‫ﺗﺎ ‪ 20‬ﺣﺎﻻﺕ ﻭ ﻣﻠﻜﺎﺕ ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺍﻣﻮﺭ ﺩﻳﻦ ﻭ ﺗﻈﺎﻫﺮ ﺑﻪ ﺍﺳﻼﻡ ﻭ ﻧﺘﻴﺠﻪﺑﺮﺩﻥ ﻭ‬
‫ﺩﺭ ﻇﻠﻤﺎﺕ ﻫﻮﻱﭘﺮﺳﺘﻲ ﻭ ﻛﻔﺮ ﻭ ﺻﻔﺎﺕ ﺭﺫﻳﻠﻪﻣﺎﻧﺪﻥ ﻭ ﺩﺭ ﺩﻳﻦ ﺳﺮﮔﺮﺩﺍﻥ ﻭ ﻛﻮﺭ ﻭ ﻛﺮ‬
‫ﻣﺎﻧﺪﻥ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﺃﻭﻻً‪ :‬ﺗﺸﺒﻴﻪ ﻛﺮﺩﻩ ﺑﻪ ﻭﺿﻊ ﻛﺴﻴﻜﻪ ﺩﺭ ﺷﺐ ﺗﺎﺭﻱ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺎﺭﻳﻜﻲ‬
‫ﻫﻴﺰﻣﻲ ﺟﻤﻊ ﻛﻨﺪ ﻭ ﺑﻪ ﺯﺣﻤﺖ ﺁﻧﺮﺍ ﺑﺮﺍﻓﺮﻭﺯﺩ ﺗﺎ ﺳﺒﺐ ﺭﻭﺷﻨﻲ ﺍﻃﺮﺍﻓﺶ ﮔﺮﺩﺩ‪ ،‬ﭘﺲ‬
‫ﻧﺎﮔﻬﺎﻥ ﺑﺎﺩﻱ ﺑﻮﺯﺩ ﻭ ﺁﺗﺶ ﺍﻭ ﺭﺍ ﭘﺮﺍﻛﻨﺪﻩ ﻭ ﺧﺎﻣﻮﺵ ﺳﺎﺯﺩ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺗﺎﺭﻳﻜﻲ ﺣﻴﺮﺍﻥ‬
‫ﮔﺬﺍﺭﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﻛﺲ ﺍﺯ ﺯﺣﻤﺖ ﺧﻮﺩ ﻧﺘﻴﺠﻪ ﻧﺒﺮﺩﻩ ﻭ ﺍﺯ ﺭﻭﺷﻨﻲ ﺑﻬﺮﻩ ﻧﮕﺮﻓﺘﻪ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ‬
‫ﺗﺎﺭﻳﻜﻲ ﭘﺲ ﺍﺯ ﺭﻭﺷﻨﺎﺋﻲ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺑﺎﺻﺮﺓ ﺍﻧﺴﺎﻥ ﺗﻴﺮﻩﺗﺮ ﺍﺳﺖ ﻣﺴﺘﻤﺮ ﻣﺎﻧﺪﻩ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ‬
‫ﻣﻨﺎﻓﻖ ﺍﺯ ﺩﻳﻨﺪﺍﺭﻱ ﻭﺗﻈﺎﻫﺮ ﻭ ﺳﻌﻲ ﺧﻮﺩ ﻧﺘﻴﺠﻪ ﻧﻤﻲﮔﻴﺮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﻇﻠﻤﺎﺕ ﻛﻔﺮ ﻭ ﺗﺮﺩﻳﺪ‬
‫ﺳﺮﮔﺮﺩﺍﻥ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺑﻪ ﻇﻠﻤﺎﺕ ﻋﺬﺍﺏ ﺩﺍﺋﻤﻲ ﮔﺮﻓﺘﺎﺭ ﺷﻮﺩ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪210‬‬

‫ﺛﺎﻧﻴﺎً‪ :‬ﺩﺭ ﺁﻳﺔ ‪ 19‬ﻭ ‪ 20‬ﻭﺿﻊ ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺳﻼﻡ ﻭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺗﺸﺒﻴﻪ‬
‫ﻛﺮﺩﻩ ﺑﻪ ﻭﺿﻊ ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺎﺭﻳﻜﻲ ﻣﺒﺘﻼ ﺷﻮﻧﺪ ﺑﻪ ﺑﺎﺭﺍﻥ ﺗﻨﺪﻱ ﻛﻪ ﺑﻮﺍﺳﻄﺔ ﺍﺑﺮﻫﺎ ﻭ‬
‫ﺭﻋﺪ ﻭ ﺑﺮﻕ‪ ،‬ﻫﻮﺍ ﺗﺎﺭﻳﻜﺘﺮ ﻭﻫﻮﻟﻨﺎﻙﺗﺮ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺗﺮﺱ ﺍﻳﺸﺎﻥ ﺭﺍ ﻓﺮﺍﮔﻴﺮﺩ ﺑﻄﻮﺭﻳﻜﻪ ﺍﺯ ﺗﺮﺱ‬
‫ﺻﺪﺍﻱ ﺭﻋﺪ ﻭ ﺻﺎﻋﻘﺔ ﺑﺮﻕ ﺍﻧﮕﺸﺘﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮔﻮﺵ ﮔﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻣﺮگ ﺧﻮﺩ ﺑﻴﻤﻨﺎﻙ‬
‫ﺷﻮﻧﺪ‪ ،‬ﻭ ﮔﺎﻫﻲ ﺑﻮﺍﺳﻄﺔ ﺭﻭﺷﻨﻲ ﺑﺮﻕ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﺑﺪﻭﻥ ﻓﺎﺻﻠﻪ ﺑﻮﺍﺳﻄﺔ ﺗﺎﺭﻳﻜﻲ ﺣﻴﺮﺍﻥ‬
‫ﺑﺎﻳﺴﺘﻨﺪ‪ ،‬ﻣﻨﺎﻓﻘﻴﻦ ﻣﺎﻧﻨﺪ ﺁﻧﺎﻥ ﺍﺯ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﻭ ﺗﻜﺎﻟﻴﻒ ﻣﺸﻜﻠﺔ ﺟﻨﮓ ﻭ ﺟﻬﺎﺩ‬
‫ﺑﻬﺮﺍﺳﻨﺪ‪ ،‬ﺑﺎﺿﺎﻓﻪ ﺍﺯ ﺑﻲﺍﻳﻤﺎﻧﻲ ﻭ ﺭﺳﻮﺍﺋﻲ ﺧﻮﺩ ﺑﺘﺮﺳﻨﺪ‪ ،‬ﻭ ﮔﺎﻫﻲ ﺑﺒﺮﻛﺖ ﺍﺳﻼﻡ ﻗﺪﻣﻲ‬
‫ﺑﺮﺩﺍﺭﻧﺪ ﻭﻟﻲ ﺑﺎﺯ ﺍﺯ ﺗﺮﺩﻳﺪ ﺗﻮﻗﻒ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﻇﻠﻤﺖ ﻛﻮﺭﻱ ﺣﻴﺮﺍﻥ ﺑﻤﺎﻧﻨﺪ‪ .‬ﺣﺎﻝ ﺍﻳﻦ‬
‫ﺗﺸﺒﻴﻬﺎﺕ ﺭﺍ ﻣﻤﻜﻦ ﺍﺳﺖ ﺗﺸﺒﻴﻪ ﻣﺮﻛﺐ ﮔﻮﺋﻴﻢ ﻭﻣﻤﻜﻦ ﺍﺳﺖ ﺗﺸﺒﻴﻪ ﻣﻔﺮﻕ ﺑﻨﺎﻣﻴﻢ‪ :‬ﺗﺸﺒﻴﻪ‬
‫ﻣﺮﻛﺐ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭﺿﺎﻉ ﻣﻨﺎﻓﻘﻴﻦ ﻣﺠﻤﻮﻋﺎ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ﺑﻪ ﻣﺠﻤﻮﻉ ﺍﺣﻮﺍﻝ ﻛﺴﺎﻧﻴﻜﻪ‬
‫ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺎﺭﻱ ﺁﺗﺶ ﺑﺮﺍﻓﺮﻭﺯﻧﺪ ﻭ ﺍﺯ ﺯﺣﻤﺖ ﺧﻮﺩ ﻧﺘﻴﺠﻪ ﻧﺒﺮﻧﺪ ﻭ ﻳﺎ ﺗﺸﺒﻴﻪ ﺑﻪ ﻣﺠﻤﻮﻉ‬
‫ﺍﺣﻮﺍﻝ ﻛﺴﻴﻜﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺎﺭﻱ ﺑﺒﺎﺭﺍﻥ ﻫﻮﻟﻨﺎﻛﻲ ﮔﺮﻓﺘﺎﺭ ﺷﻮﺩ‪ .‬ﻭ ﺃﻣﺎ ﺗﺸﺒﻴﻪ ﻣﻔﺮﻕ ﺁﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﻣﻔﺮﺩﺍﺕ ﻭ ﺟﺰﺋﻴﺎﺕ ﻣﺜﻞ ﺭﺍ ﺑﺎ ﻣﻔﺮﺩﺍﺕ ﻭ ﺟﺰﺋﻴﺎﺕ ﻣﻤﺜﻞ ﻓﺮﺩﺍً ﻓﺮﺩ ﺗﺸﺒﻴﻪ ﻛﻨﻨﺪ‪ ،‬ﻳﻌﻨﻲ‬
‫ﻛﻠﻤﺎﺗﻴﻜﻪ ﺩﺭﻣﺜﻞ ﺁﻣﺪﻩ ﻫﺮ ﻳﻚ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺑﺎ ﻛﻠﻤﺎﺕ ﻣﻤﺜﻞ ﺗﺸﺒﻴﻪ ﻛﻨﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺗﺸﺒﻴﻪ ﻣﻔﺮﻕ‬
‫ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺩﺭ ﺁﻳﺔ ‪ 19‬ﻭ ‪ 20‬ﺩﻳﻦ ﺍﺳﻼﻡ ﻭ ﺗﻜﺎﻟﻴﻒ ﺁﻥ‪ ،‬ﺑﻪ ﺑﺎﺭﺍﻥ ﺷﺪﻳﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺯﻣﻴﻦ ﺭﺍ‬
‫ﺑﺎﺭﺍﻥ ﺍﺣﻴﺎء ﻣﻲﻛﻨﺪ ﻫﻤﺎﻧﻄﻮﺭ ﺑﻪ ﺍﺳﻼﻡ ﺩﻟﻬﺎ ﺯﻧﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺷﻚ ﻭ ﺷﺒﻬﺎﺕ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ‬
‫ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺑﻪ ﺭﻋﺪ ﻭ ﺑﺮﻕ ﺻﺎﻋﻘﻪ‪ ،‬ﻭ ﺯﻳﺎﻧﻬﺎ ﻭ ﻋﻘﺎﺑﻬﺎﻱ ﻣﻨﺎﻓﻘﻴﻦ ﺗﺸﺒﻪ ﺷﺪﻩ ﺑﻪ ﺻﺎﻋﻘﺔ‬
‫ﺁﺳﻤﺎﻧﻲ‪ ،‬ﻭ ﺣﻴﺮﺕ ﻣﻨﺎﻓﻘﻴﻦ ﺗﺸﻴﻪ ﺷﺪﻩ ﺑﻪ ﻇﻠﻤﺎﺕ ﻭ ﺣﻴﺮﺕ ﻣﺮﺩﻡ ﻣﺎﻧﺪﺓ ﺩﺭ ﺑﻴﺎﺑﺎﻥ‪ ،‬ﻭ‬
‫ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﻔﺮﺩﺍﺕ ﻣﺜﻞ ﺭﺍ ﺑﺎ ﻣﻤﺜﻞ ﺑﻪ ﺣﺴﺐ ﺫﻭﻕ ﻣﻲﺗﻮﺍﻥ ﺗﺸﺒﻴﻪ ﻛﺮﺩ‪ .‬ﻭ ﺃﻣﺎ‬
‫ﺗﺸﺒﻴﻬﺎﺗﻲ ﻛﻪ ﺩﺭ ﺁﻳﺔ ‪ 18‬ﺁﻣﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺣﻘﺎﺋﻖ ﺩﻳﻦ ﺭﺍ ﻣﻨﺎﻓﻘﻴﻦ ﺗﻮﺟﻪ ﻧﺪﺍﺭﻧﺪ‬
‫ﻭﻣﺎﻧﻨﺪ ﻛﺮﺍﻥ ﮔﻮﺵ ﺷﻨﻮﺍ ﻧﺪﺍﺭﻧﺪﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻣﺮﺩﻣﻴﻜﻪ ﺍﺯ ﮔﻮﺵ ﻭﭼﺸﻢ ﻭﺯﺑﺎﻥ ﻓﺎﻗﺪﻧﺪ‬
‫ﺗﺸﺒﻴﻪ ﻛﺮﺩﻩ‪ ،‬ﻭﮔﻮﻳﺎ ﻣﻨﺎﻓﻘﻴﻦ ﻛﺮ ﻭﻻﻝ ﻭﻛﻮﺭﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺭﺍﻩ ﺧﻄﺎﻱ ﺧﻮﺩ ﺑﺮﻧﻤﻲﮔﺮﺩﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ‬
‫ﺍﻳﻨﻜﻪ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺫﻡ ﻣﻨﺎﻓﻘﻴﻦ ﺁﻣﺪﻩ ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 167‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻭ ﺁﻳﺎﺕ ‪ 61‬ﻭ‬
‫‪ 88‬ﻭ ‪ 138‬ﻭ ‪ 140‬ﻭ ‪ 142‬ﻭ ‪ ،145‬ﺳﻮﺭﺓ ﻧﺴﺎء‪ .‬ﻭ ﺁﻳﺔ ‪ 5‬ﺳﻮﺭﺓ ﺍﻧﻔﺎﻝ‪ ،‬ﻭ ﺁﻳﺎﺕ ‪ 64‬ﻭ ‪ 67‬ﻭ‬
 ‫‪211‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪ 73‬ﻭ ‪ 77‬ﻭ ‪ 97‬ﻭ ‪ 101‬ﺳﻮﺭﺓ ﺗﻮﺑﻪ ﻭ ﺁﻳﺔ ‪ 11‬ﺳﻮﺭﺓ ﻋﻨﻜﺒﻮﺕ‪ ،‬ﻭ ﺁﻳﺎﺕ ‪ 1‬ﻭ ‪ 12‬ﻭ ‪ 60‬ﻭ‬
‫‪ 24‬ﻭ ‪ 48‬ﻭ ‪ 73‬ﺳﻮﺭﺓ ﺍﺣﺰﺍﺏ‪ ،‬ﻭ ﺁﻳﺔ ‪ 6‬ﺳﻮﺭﺓ ﻓﺘﺢ ﻭ ﺁﻳﺔ ‪ 13‬ﺣﺪﻳﺪ‪ ،‬ﻭ ﺳﺮﺗﺎﺳﺮ ﺳﻮﺭﺓ‬
‫ﻣﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭ ﺁﻳﺔ ‪ 9‬ﺳﻮﺭﺓ ﺗﺤﺮﻳﻢ ﻭ ﻏﻴﺮ ﺍﻳﻨﻬﺎ‪ ،‬ﻫﺮ ﻛﻪ ﺧﻮﺍﻫﺪ ﺭﺟﻮﻉ ﻛﻨﺪ‪.‬‬

‫‪          ‬‬
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‫‪            ‬‬

‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺮﺩﻡ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺷﻤﺎ ﻭ ﻛﺴﺎﻥ ﭘﻴﺶ ﺍﺯ ﺷﻤﺎ ﺭﺍ ﺁﻓﺮﻳﺪ ﺑﭙﺮﺳﺘﻴﺪ‬
‫ﺗﺎ ﭘﺮﻫﻴﺰﮔﺎﺭ ﺷﻮﻳﺪ)‪ (21‬ﺁﻥ ﺧﺪﺍﺋﻴﻜﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﮔﺴﺘﺮﺩﻩ ﻭ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﺮﺍﻓﺮﺍﺷﺘﻪ ﻭ ﺍﺯ‬
‫ﺁﺳﻤﺎﻥ ﺁﺑﻲ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻩ ﻛﻪ ﺑﻪ ﺁﻥ ﻣﻴﻮﻩﻫﺎ ﺑﺮﺍﻱ ﺭﺯﻕ ﺷﻤﺎ ﺭﻭﻳﺎﻧﻴﺪ‪ ،‬ﭘﺲ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﺧﺪﺍ‬
‫ﻣﺎﻧﻨﺪﻱ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻲﺩﺍﻧﻴﺪ ﺍﻭ ﻣﺎﻧﻨﺪﻱ ﻧﺪﺍﺭﺩ‪(22).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺳﻪ ﺗﻘﺴﻴﻢ ﻗﺴﻤﺖ ﻛﺮﺩ‪ ،‬ﻭ ﺑﻪ ﻃﻮﺭ ﻏﻴﺒﺖ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﺫﻛﺮﻱ ﻧﻤﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺯ ﻏﻴﺒﺖ ﺑﻪ ﺧﻄﺎﺏ ﻣﻨﺘﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺟﻬﺎﺕ ﻓﺼﺎﺣﺖ ﺍﺳﺖ‬
‫ﻭ ﺗﻤﺎﻡ ﺭﺍ ﻣﺨﺎﻃﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﺗﻜﻠﻴﻒ ﺷﺪﻩ ﻭ ﺑﺮﺍﻱ ﺟﺒﺮﺍﻥ ﺯﺣﻤﺖ‬
‫ﺗﻜﻠﻴﻒ ﺑﻪ ﺧﻄﺎﺏ ﻣﺮﺣﻤﺖﺁﻣﻴﺰ ﺑﻴﺎﻥ ﺷﺪﻩ ﺗﺎ ﻣﻮﺟﺐ ﺭﻏﺒﺖ ﻣﻜﻠﻔﻴﻦ ﮔﺮﺩﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ‬
‫ﻣﺨﺎﻃﺐ ﺗﻤﺎﻡ ﻣﺮﺩﻣﻨﺪ ﭼﻪ ﻣﺆﻣﻦ ﻭ ﭼﻪ ﻛﺎﻓﺮ‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﺎﻓﺮ ﻧﻴﺰ ﻣﻜﻠﻒ ﺑﻪ ﻓﺮﻭﻉ ﻭ‬
‫ﺍﺻﻮﻝ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮ ﻫﺮ ﺩﻭ ﻣﺆﺍﺧﺬﻩ ﻣﻲﺷﻮﺩ‪ .‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﻫﺮ ﺟﺎﻱ ﻗﺮﺁﻥ ﺧﻄﺎﺏ ﺑﻪ‬
‫»ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس« ﺑﺎﺷﺪ ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭﺧﻄﺎﺏ ﺑﻪ »ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ آﻣﻨﻮا« ﺩﺭ ﻣﺪﻳﻨﻪ‬
‫ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭﻟﻲ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺴﻠﻢ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﻴﻦ ﺁﻳﻪ ﻛﻪ ﺧﻄﺎﺏ ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس ﺩﺍﺭﺩ‬
‫ﺍﺯ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻭ ﻣﺪﻧﻲ ﺍﺳﺖ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﻨﺪﮔﻲ ﻓﻘﻂ ﺑﺮﺍﻱ‬
‫ﺧﺪﺍ ﺑﺎﻳﺪ ﺑﺎﺷﺪ‪ ،‬ﺑﺪﻟﻴﻞ ﺍﻳﻨﻜﻪ ﺍﻭ ﻣﻮﺟﺪ ﺷﻤﺎ ﻭ ﭘﺪﺭﺍﻥ ﺷﻤﺎ ﻭ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺷﻤﺎ‬
‫ﻣﻲﺗﻮﺍﻧﻴﺪ ﺍﺯ ﺍﻳﻦ ﺁﺛﺎﺭ ﭘﻲ ﺑﻪ ﻣﺆﺛﺮ ﺑﺒﺮﻳﺪ‪ ،‬ﺑﺎ ﺩﻗﺖﻧﻈﺮ ﺩﺭ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺗﺪﺑﺮ ﻋﻠﻤﻲ ﻭ ﻧﻈﺎﻡ‬
‫ﺣﻜﻤﻴﺎﻧﻪ ﺧﺎﻟﻖ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ ﻭ ﺍﮔﺮﭼﻪ ﺩﺭﻙ ﺍﻭ ﺫﺍﺗﺎً ﻣﺤﺎﻝ ﺑﺎﺷﺪ‪ .‬ﻧﻈﻢ ﻭ ﺗﺪﺑﻴﺮ ﻭﺍﺣﺪ‬
‫ﺩﻟﻴﻞ ﺑﺮ ﻧﺎﻇﻢ ﻭ ﻣﺪﺑﺮ ﻭﺍﺣﺪ ﺍﺳﺖ‪ .‬ﭘﺲ ﺩﻳﻦ ﻗﺮﺁﻥ ﺩﻳﻦ ﺍﺳﺘﺪﻻﻟﻲ ﺍﺳﺖ ﻭ ﺗﻘﻠﻴﺪ ﺩﺭ ﺍﻳﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪212‬‬

‫ﻣﺮﺍﺣﻞ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺍﺯ ﺧﻄﺎﺏ »ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس‪ «...‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ‬
‫ﺧﻠﻘﺖ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﺍﺳﺖ ﻧﻪ ﺑﺮﺍﻱ ﻋﺪﺓ ﻣﺨﺼﻮﺻﻲ ﺍﺯ ﺍﻧﺒﻴﺎء ﻭ ﻳﺎ‬
‫ﺍﻭﻟﻴﺎء‪ ،‬ﭘﺲ ﺣﺪﻳﺚ "ﻛﺴﺎ" ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺷﻴﻌﻪ ﻭ ﺣﺪﻳﺚ "ﺑﺌﺮ"ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻫﻞ ﺳﻨﺖ‬
‫ﺟﻌﻞ ﺷﺪﻩ ﻫﺮ ﺩﻭ ﺑﺮﺧﻼﻑ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭﺳﺎﺧﺘﮕﻲ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ »و‬
‫أﻧﺘﻢ ﺗﻌﻠﻤﻮن« ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﺪﺍﻧﺶ ﻓﻄﺮﻱ ﻛﻪ ﻫﺮ ﻛﺲ ﺑﺪﺍﻧﺶ ﻓﻄﺮﻱ ﻣﻲﺩﺍﻧﺪ ﻣﺨﻠﻮﻕ‬
‫ﺧﺎﻟﻘﻲ ﺩﺍﺭﺩ ﻭ ﻧﻈﻢ ﻭ ﺗﺪﺑﻴﺮ ﻋﻠﻤﻲ ﻧﺎﻇﻤﻲ ﻣﻲﺧﻮﺍﻫﺪ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺷﺎﺭﻩ ﺑﺎﺷﺪ ﺑﺪﺍﻧﺶ‬
‫ﺍﻛﺘﺴﺎﺑﻲ ﻛﻪ ﻣﺮﺩﻡ ﻣﻲﺩﻳﺪﻧﺪ ﺑﺘﺎﻥ ﺍﻳﺸﺎﻥ ﺧﺎﻟﻖ ﻧﻈﺎﻡ ﺟﻬﺎﻥ ﻧﻴﺴﺘﻨﺪ ﻭ ﻣﻊﺫﻟﻚ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻱ‬
‫ﺧﺪﺍ ﻣﺎﻧﻨﺪ ﻗﺮﺍﺭ ﻣﻲﺩﺍﺩﻧﺪ‪.‬‬

‫‪            ‬‬

‫‪    ‬‬ ‫‪      ‬‬
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‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺍﺯ ﺁﻧﭽﻪ ﻣﺎ ﺑﺮ ﺑﻨﺪﺓ ﺧﻮﺩ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﺩﺭ ﺷﻜﻴﺪ ﭘﺲ ﺳﻮﺭﻩﺍﻱ‬
‫ﺑﻤﺎﻧﻨﺪ ﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﮔﻮﺍﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻧﻴﺪ )ﺑﺮﺍﻱ ﮔﻮﺍﻫﻲﺩﺍﺩﻥ ﺑﺘﺴﺎﻭﻱ‬
‫ﺁﻧﭽﻪ ﺁﻭﺭﺩﻳﺪ ﺑﺎ ﻗﺮﺁﻥ( ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ)‪ (23‬ﭘﺲ ﺍﮔﺮ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﻜﺮﺩﻳﺪ ﻭ ﻧﺨﻮﺍﻫﻴﺪ‬
‫ﻛﺮﺩ‪ ،‬ﭘﺲ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺁﺗﺸﻲ ﻛﻪ ﺁﺗﺶﺍﻓﺮﻭﺯ ﺁﻥ ﻣﺮﺩﻡ ﻭ ﺳﻨﮕﺴﺖ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺮﺍﻱ ﻛﺎﻓﺮﺍﻥ‬
‫ﻣﻬﻴﺎ ﺷﺪﻩ‪(24).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﺑﺎ ﺩﻟﻴﻞ ﺍﺛﺒﺎﺕ ﺗﻮﺣﻴﺪ ﺫﺍﺗﻲ ﻭ ﻋﺒﺎﺩﻱ ﺷﺪﻩ‪ ،‬ﺍﻛﻨﻮﻥ ﺩﺭ‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺛﺒﺎﺕ ﻧﺒﻮﺕ ﺷﺪﻩ ﺑﺎ ﺩﻟﻴﻞ‪ ،‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺟﻮﺍﺯ ﺍﺳﺘﺪﻻﻝ ﻋﻘﻠﻲ ﺩﺭ ﻋﻘﺎﺋﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺳﺘﺪﻻﻝ ﺷﺪﻩ ﺑﺮ ﺻﺪﻕ ﻧﺒﻮﺕ ﻣﺤﻤﺪص ﺑﻪ ﻧﺰﻭﻝ ﻭ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻛﻪ‬
‫ﺳﻨﺪ ﺷﺮﻳﻌﺖ ﻭ ﻣﻌﺠﺰﺓ ﺑﺎﻗﻴﻪ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﺑﺸﺮﻱ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺳﻮﺭﻩﺍﻱ ﺑﻪ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻴﺎﻭﺭﺩ‪،‬‬
‫ﻭ ﺍﻳﻦ ﻛﻼﻡ ﺭﺍ ﻣﺤﻤﺪص ﺑﺎ ﻛﻤﺎﻝ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺷﻬﺎﻣﺖ ﺍﻋﻼﻡ ﻧﻤﻮﺩ ﻛﻪ ﻫﺮﮔﺰ ﻣﺎﻧﻨﺪ ﺁﻥ‬
‫ﺳﻮﺭﻩﺍﻱ ﻧﺨﻮﺍﻫﻴﺪ ﺁﻭﺭﺩ‪ .‬ﭼﻮﻥ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﻛﺴﻲ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺳﻮﺭﻩﺍﻱ ﺑﻪ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻴﺎﻭﺭﺩ ﭘﺲ‬
‫ﺻﺪﻕ ﻧﺒﻮﺕ ﺍﻭ ﺑﺮ ﻋﻘﻼ ﻣﺴﻠﻢ ﻣﻲﮔﺮﺩﺩ‪.‬‬
 ‫‪213‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪‬‬
‫‪          ‬‬

‫‪               ‬‬

‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻛﺎﺭﻫﺎﻱ ﺷﺎﻳﺴﺘﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺑﺸﺎﺭﺕ ﺑﺪﻩ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﺑﺎﻏﻬﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻥ ﺁﻧﻬﺎ ﻧﻬﺮﻫﺎ ﺟﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺍﺯ ﻣﻴﻮﻩﻫﺎﻱ‬
‫ﺁﻥ ﺭﻭﺯﻱ ﺍﻳﺸﺎﻥ ﮔﺮﺩﺩ ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﻴﺶﺭﻭﺯﻱ ﻣﺎ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﻣﻴﻮﻩﻫﺎﻱ ﺷﺒﻴﻪ ﺑﻪ ﻫﻢ)ﺩﺭ ﻃﻌﻢ ﻭ ﻟﺬﺕ ﻭ ﺭﻧﮓ( ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﻭ ﻣﺨﺼﻮﺹ‬
‫ﺍﻳﺸﺎﻧﺴﺖ ﺩﺭ ﺁﻥ ﺑﺎﻏﻬﺎ ﺯﻧﺎﻥ ﭘﺎﻛﻴﺰﻩ ﻭ ﭘﺎﻙ ﻭ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﻧﻬﺎ ﺟﺎﻭﻳﺪﺍﻧﻨﺪ‪(25).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺗﻮﺣﻴﺪ ﻭ ﻧﺒﻮﺕ‪ ،‬ﺑﻪ ﺍﻳﻤﺎﻥﺁﻭﺭﻧﺪﮔﺎﻥ ﻣﮋﺩﺓ ﺳﻌﺎﺩﺕ ﻭ ﻧﻌﻤﺘﻬﺎﻱ‬
‫ﺑﻲﺣﺪ ﺩﺍﺩﻩ ﺷﺪﻩ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ »أﺗﻮا ﺑﻪ ﻣﺘﺸﺎﺑﻬﺎ« ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﻣﻴﻮﻩﻫﺎﻱ ﺑﻬﺸﺖ ﺩﺭ‬
‫ﻟﺬﺕ ﻭ ﺧﻮﺷﻲ ﺷﺒﻴﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮﻧﺪ‪ ،‬ﻭ ﺷﺒﻴﻪ ﺑﻪ ﻣﻴﻮﻩﻫﺎﻱ ﺩﻧﻴﺎ ﻣﻲﺑﺎﺷﻨﺪ ﺩﺭ ﻛﻴﻔﻴﺖ ﻭ‬
‫ﺻﻮﺭﺕ‪ .‬ﻭ ﺟﻤﻠﺔ ﺍﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ ﺩﻻﻟﺖ ﻣﻲﻛﻨﺪ ﻛﻪ ﻫﻤﺴﺮﻫﺎﻱ ﺑﻬﺸﺘﻲ ﭼﺮﻙ ﻭ ﺁﻟﻮﺩﮔﻲ ﺑﻪ‬
‫ﺣﻴﺾ ﻭ ﺟﻨﺎﺑﺖ ﻧﺪﺍﺭﻧﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﻣﻮﺭﺩ ﺭﻏﺒﺘﻨﺪ‪.‬‬

‫‪             ‬‬

‫‪           ‬‬

‫‪               ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺷﺮﻡ ﻧﺪﺍﺭﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻱ ﻗﺪﺭﺕ ﺧﻮﺩ ﻣﺜﻠﻲ ﺑﺰﻧﺪ ﺑﻪ ﭘﺸﻪ ﻭ‬
‫ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ‪ ،‬ﭘﺲ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﺣﻘﺎﻧﻴﺖ ﺁﻥ ﺭﺍ ﻣﻲﺩﺍﻧﻨﺪ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ‬
‫ﺁﻣﺪﻩ‪ ،‬ﻭ ﺃﻣﺎ ﻛﻔﺎﺭ ﻣﻲﮔﻮﻳﻨﺪ ﺧﺪﺍ ﺑﺎ ﺍﻳﻦ ﻣﺜﻞ ﭼﻪ ﻣﻲﺧﻮﺍﻫﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﺜﻞ ﺑﺴﻴﺎﺭﻱ ﺭﺍ ﮔﻤﺮﺍﻩ‬
‫ﻭ ﺑﺴﻴﺎﺭﻱ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺑﺎ ﺍﻳﻦ ﻣﺜﻞ ﻓﻘﻂ ﻓﺎﺳﻘﺎﻥ ﺭﺍ ﮔﻤﺮﺍﻩ ﻣﻲﻛﻨﺪ‪(26).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪214‬‬

‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺩﺭ ﺁﻳﺔ ﻗﺒﻞ ﻭﻋﺪﺓ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﺩﺍﺩﻩ ﻭ ﺁﻥ ﻓﺮﻉ ﺑﺮ ﻗﺪﺭﺗﺴﺖ‪ ،‬ﻟﺬﺍ ﺩﺭ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺑﻪ ﺧﻠﻘﺖ ﭘﺸﻪ ﻭ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﭘﺸﻪ ﻣﺜﻞ ﺯﺩﻩ‪ ،‬ﻛﻪ ﺩﺭ ﺧﻘﻠﺖ ﭘﺸﻪ‬
‫ﺗﻤﺎﻡ ﻗﻮﺍﻱ ﻇﺎﻫﺮﻱ ﺍﺯ ﺑﺎﺻﺮﻩ ﻭ ﺳﺎﻣﻌﻪ ﻭ ﻻﻣﺴﻪ ﻭ ﺫﺍﺋﻘﻪ ﻭ ﺷﺎﻣﻪ ﻭ ﻗﻮﺍﻱ ﺩﻳﮕﺮﻱ ﺭﺍ ﺍﻳﺠﺎﺩ‬
‫ﻛﺮﺩﻩ ﻭ ﺁﻧﭽﻪ ﻳﻚ ﺣﻴﻮﺍﻥ ﺑﺰﺭگ ﺩﺍﺭﺩ ﺍﺯ ﺳﺮ ﻭ ﭘﻴﻜﺮ ﻭ ﺭگ ﻭ ﭘﻮﺳﺖ ﻭ ﭘﻲ ﻭ ﺍﻋﻀﺎء ﻭ‬
‫ﺟﻮﺍﺭﺡ ﻭ ﺍﺣﺸﺎ ﻭ ﺍﻣﻌﺎء ﻫﻤﻪ ﺭﺍ ﺩﺍﺭﺍ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺧﺮﻃﻮﻣﻲ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﻣﻜﻴﺪﻥ ﺭﻭﺯﻱ‬
‫ﺧﻮﺩ ﻭ ﭘﺮﻫﺎﺋﻲ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﺧﻄﺮ ﻭ ﻧﻴﺮﻭﻱ ﺣﺴﺎﺳﻲ ﺑﻪ ﺍﻭ ﻋﻄﺎ ﺷﺪﻩ ﻛﻪ ﺍﺯﻫﺮ ﻃﺮﻑ‬
‫ﺧﻄﺮﻱ ﺁﻳﺪ ﺩﺭﻙ ﻣﻲﻛﻨﺪ‪ ،‬ﺣﻮﺍﺱ ﺍﻭ ﺑﺴﻴﺎﺭ ﺗﻴﺰ ﻭ ﺩﺍﺭﺍﻱ ﺗﻤﻴﺰ ﺍﺳﺖ‪ .‬ﺧﺪﺍﺋﻴﻜﻪ ﻣﺎﻧﻨﺪ ﺍﻳﻦ‬
‫ﺣﻴﻮﺍﻥ ﺭﺍ ﺩﺭ ﻫﺮ ﺁﻥ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍﺭ ﺍﻳﺠﺎﺩ ﻣﻲﻛﻨﺪ ﻭ ﻟﻮﺍﺯﻡ ﺯﻧﺪﮔﻲ ﺁﻧﻬﺎ ﺭﺍ ﻋﻄﺎ ﻣﻲﻛﻨﺪ ﻛﻪ‬
‫ﺍﮔﺮ ﺗﻤﺎﻡ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺸﺮﻱ ﺍﺟﺘﻤﺎﻉ ﻧﻤﺎﻳﻨﺪ ﺩﺭﻙ ﻗﻮﺍ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﻭﺟﻮﺩﻱ‪ ،‬ﺁﻧﺮﺍ‬
‫ﻧﻤﻲﻛﻨﻨﺪ ﭼﻨﻴﻦ ﺧﺎﻟﻘﻲ ﻗﺎﺩﺭ ﺍﺳﺖ ﺑﺮ ﻭﻓﺎﻱ ﺑﻪ ﻋﻬﺪ‪ .‬ﺑﻌﻀﻲ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﺧﺮﺍﻓﺎﺗﻲ ﺁﻣﺪﻩﺍﻧﺪ‬
‫ﺍﺯ ﻗﻮﻝ ﺍﻣﺎﻡ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﭘﺸﻪ ﺣﻀﺮﺕ ﻋﻠﻲ ﺑﻦ ﺍﺑﻲﻃﺎﻟﺐ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ‬
‫ﺍﺯ ﻣﺎﻓﻮﻗﻬﺎ ﺣﻀﺮﺕ ﻣﺤﻤﺪص ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎ ﻣﻌﺘﻘﺪﻳﻢ ﺑﻪ ﺍﻳﻦ ﺗﻔﺎﺳﻴﺮ ﻧﺒﺎﻳﺪ ﺍﻋﺘﻨﺎ ﻛﺮﺩ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺍﻭﻻ ﺍﻳﻦ ﺗﻮﻫﻴﻦ ﺑﻪ ﻣﻘﺎﻡ ﺍﻣﺎﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺛﺎﻧﻴﺎً ﻛﻴﻔﻴﺖ ﺧﻠﻘﺖ ﻣﺤﻤﺪ ﻭ ﻋﻠﻲ‪ ‬ﺑﺎ ﺧﻠﻘﺖ‬
‫ﺳﺎﻳﺮ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻓﺮﻗﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻗﺪﺭﺕﻧﻤﺎﺋﻲ ﺧﺪﺍ ﺩﺭ ﺧﻠﻖ ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ ﻓﺮﻗﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﭘﺲ‬
‫ﻣﺜﻞﺯﺩﻥ ﺑﻮﺟﻮﺩ ﻣﺆﻣﻦ ﺑﺮﺍﻱ ﻛﻔﺎﺭ ﻟﻄﻔﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻋﺪﻩ ﺍﻱ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﻗﺮﺁﻥ ﺭﺍ ﻧﻤﻲﻓﻬﻤﻴﻢ‪،‬‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﺍﮔﺮ ﺑﻌﻮﺿﻪ ﺑﻪ ﻣﻌﻨﻲ ﺧﻮﺩﺵ ﭘﺸﻪ ﺑﺎﺷﺪ ﻧﻤﻲﻓﻬﻤﻴﻢ‪ ،‬ﻭﻟﻲ ﺍﮔﺮ ﺑﻪ ﻣﻌﻨﻲ ﺍﻣﺎﻡ ﺑﺎﺷﺪ‬
‫ﭼﻮﻥ ﺍﻣﺎﻡ ﮔﻔﺘﻪ ﻣﻲﻓﻬﻤﻴﻢ‪ .‬إن ﻫﻮ إﻻ ﻗﻮل اﻟﺰور‪ .‬ﺑﻪ ﻣﻘﺪﻣﺔ ‪ 16‬ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ‬
‫ﺷﻮﺩ‪.‬‬

‫‪            ‬‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﺎﻧﻜﻪ ﭘﻴﻤﺎﻥ ﺧﺪﺍﺋﻲ ﺭﺍ ﭘﺲ ﺍﺯ ﺑﺴﺘﻦ ﺁﻥ ﻣﻲﺷﻜﻨﻨﺪ ﻭ ﺁﻧﭽﻪ ﺧﺪﺍ ﺃﻣﺮ ﺑﻪ ﻭﺻﻞ‬
‫ﺁﻥ ﻧﻤﻮﺩﻩ ﻗﻄﻊ‪ ،‬ﻭ ﺩﺭ ﺯﻣﻴﻦ ﻓﺴﺎﺩ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺧﻮﺩ ﺯﻳﺎﻥﻛﺎﺭﻧﺪ‪(27).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺩﺭ ﺁﻳﺔ ﺳﺎﺑﻖ ﺫﻛﺮﻱ ﺍﺯ ﻓﺎﺳﻘﻴﻦ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺻﻔﺎﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺫﻛﺮ‬
‫ﻛﺮﺩﻩ‪ :‬ﺍﻭﻝ ﺁﻧﻜﻪ ﭘﻴﻤﺎﻥ ﺇﻟﻬﻲ ﻫﻤﺎﻥ ﭘﻴﻤﺎﻥ ﻓﻄﺮﻱ ﻭ ﻋﻘﻠﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﻓﻄﺮﺕ ﺑﺸﺮ‬
 ‫‪215‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻧﻬﺎﺩﻩ ﻛﻪ ﺑﺮ ﺍﺣﺘﻴﺎﺝ ﻭ ﺑﻨﺪﮔﻲ ﻭ ﺍﻃﺎﻋﺖ ﻧﺴﺒﺖ ﺑﻪ ﺧﺎﻟﻖ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﺪ‪ ،‬ﻭ ﺁﻥ ﺭﺍ ﻓﺎﺳﻘﻴﻦ‬
‫ﻧﻘﺾ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻳﺎ ﭘﻴﻤﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﻛﺘﺐ ﻭﺣﻲ ﺑﻪ ﺗﻮﺳﻂ ﺍﻧﺒﻴﺎ ﺍﺯ ﺍﻣﺘﻬﺎ ﮔﺮﻓﺘﻪ ﻛﻪ‬
‫ﺍﻭ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻳﺎ ﭘﻴﻤﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﻋﻠﻤﺎﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ ﻋﻠﻤﺎﻱ ﺍﺳﻼﻡ‬
‫ﮔﺮﻓﺘﻪ ﻛﻪ ﺣﻘﺎﺋﻖ ﻛﺘﺐ ﺁﺳﻤﺎﻧﻲ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺑﻴﺎﻥ ﻛﻨﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺑﻪ ﺁﻥ ﭘﻴﻤﺎﻥ ﻋﻤﻞ ﻧﻜﺮﺩﻧﺪ‬
‫ﻭ ﺣﻘﺎﺋﻖ ﺭﺍ ﻛﺘﻤﺎﻥ ﻭ ﺑﺠﺎﻱ ﺁﻥ ﺧﺮﺍﻓﺎﺕ ﺭﺍ ﺗﺼﻮﻳﺐ ﻛﺮﺩﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﻄﻊ ﺁﻧﭽﻪ ﺧﺪﺍ‬
‫ﺍﻣﺮ ﺑﻪ ﻭﺻﻞ ﻧﻤﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﺑﺎ ﺩﻭﺳﺘﺎﻥ ﺧﺪﺍ ﺩﺷﻤﻨﻲ ﻧﻤﻮﺩﻩ ﻭ ﺩﻭﺳﺘﻲ ﺭﺍ ﻗﻄﻊ ﻧﻤﻮﺩﻧﺪ‪،‬‬
‫ﻭ ﻣﺜﻼً ﻣﻮﻇﻒ ﺑﻮﺩﻧﺪ ﺑﻪ ﺗﻤﺎﻡ ﻛﺘﺐ ﺍﻧﺒﻴﺎء ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﺍﻳﺠﺎﺩ ﺗﻔﺮﻗﻪ ﻧﻜﻨﻨﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺍﻳﺠﺎﺩ‬
‫ﺗﻔﺮﻗﻪ ﻛﺮﺩﻧﺪ ﻭ ﺍﻳﺠﺎﺩ ﻣﺬﻫﺐ ﻧﻤﻮﺩﻩ ﻭﺍﻳﻤﺎﻥ ﺑﺒﻌﺾ ﺁﻭﺭﺩﻩ ﻭ ﺑﺒﻌﺾ ﺩﻳﮕﺮ ﻛﺎﻓﺮ ﺷﺪﻧﺪ‪،‬‬
‫ﻣﺜﻼ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﺑﺎ ﻭﺍﻟﺪﻳﻦ ﺣﻘﻴﻘﻲ ﻭ ﻳﺎ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﺻﻠﻪ ﻛﻨﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﻗﻄﻊ‬
‫ﻧﻤﻮﺩﻧﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻓﺴﺎﺩ ﻓﻲﺍﻷﺭﺽ ﺿﺮﺭﺯﺩﻥ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻭ ﺭﺍﻩﺯﻧﻲ ﻭ ﻳﺎ ﺗﺮﺳﺎﻧﻴﺪﻥ‬
‫ﻣﺮﺩﻡ ﻭ ﺟﻨﮓ ﻭﺟﺪﺍﻝ ﻭ ﺩﻋﻮﺕ ﺑﻪ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ ﻭ ﺣﺒﺲ ﻭ ﻓﺴﻖ ﻭ ﻓﺠﻮﺭ ﺍﺳﺖ ﻛﻪ ﺗﻤﺎﻣﺎ‬
‫ﻓﺴﺎﺩ ﻓﻲﺍﻷﺭﺽ ﺍﺳﺖ‪.‬‬
‫‪          ‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﭼﮕﻮﻧﻪ ﺑﻪ ﺧﺪﺍ ﻛﺎﻓﺮ ﻣﻲﺷﻮﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺷﻤﺎ ﺑﻲﺟﺎﻥ ﺑﻮﺩﻳﺪ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ‬
‫ﺯﻧﺪﻩ ﻧﻤﻮﺩ ﺳﭙﺲ ﺷﻤﺎ ﺭﺍ ﻣﻲﻣﻴﺮﺍﻧﺪ ﺳﭙﺲ ﺯﻧﺪﻩ ﻣﻲﻛﻨﺪ ﺳﭙﺲ ﺑﺴﻮﻱ ﺍﻭ ﺑﺮﮔﺸﺖ ﺩﺍﺩﻩ‬
‫ﺧﻮﺍﻫﻴﺪ ﺷﺪ‪(28).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺻﻔﺎﺕ ﻛﻔﺎﺭ ﻭ ﻓﺴﺎﻕ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺳﺮﺯﻧﺶ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺎ‬
‫ﻣﻼﺣﻈﺔ ﻗﺪﺭﺕ ﺧﺪﺍ ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻭ ﻛﺎﻓﺮ ﻭ ﻳﺎ ﻋﺎﺻﻲ ﻣﻲﺷﻮﻳﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻱ ﺳﻴﺮ ﺍﻧﺴﺎﻥ‬
‫ﺩﻭ ﻣﻮﺕ ﻭ ﺩﻭﺣﻴﺎﺕ ﺫﻛﺮ ﻛﺮﺩﻩ‪ :‬ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﺍﻭﻝ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻣﺎﺿﻲ ﺁﻭﺭﺩﻩ ﻳﻌﻨﻲ‬
‫ﻣﻮﺕ ﻭ ﺣﻴﺎﺗﻲ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻩ ﻛﻪ ﺍﺯ ﺣﺎﻟﺖ ﺟﻤﺎﺩﻱ ﺧﺎﺭﺝ ﻭﺑﻪ ﺣﻴﺎﺕ ﺩﻧﻴﻮﻱ ﻧﺎﺋﻞ ﺷﺪﻩﺍﻳﺪ‪،‬‬
‫ﻭ ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﺩﻳﮕﺮ ﺩﺭ ﻣﺴﺘﻘﺒﻞ ﺑﻪ ﺷﻤﺎ ﻋﻄﺎ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﺁﻥ ﻣﺮﺩﻥ ﺑﻪ ﺍﺟﻞ ﺩﻧﻴﻮﻱ‬
‫ﻭ ﺣﻴﺎﺕ ﺍﺧﺮﻭﻱ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺩﺭ ﻗﺒﺮ ﺣﻴﺎﺕ ﻭ ﻣﻮﺗﻲ ﺑﺎﺷﺪ ﻳﺎ ﺧﻴﺮ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪216‬‬

‫ﻣﺴﻜﻮﺕ ﻭ ﺑﻠﻜﻪ ﻣﻨﻔﻲ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺍﺯ ﺁﻳﺔ ‪ 56‬ﺳﻮﺭﺓ ﺩﺧﺎﻥ‪    :‬‬

‫)دﺧﺎن‪(۵۶ :‬‬ ‫‪     ‬‬

‫ﻋﺪﻡ ﺣﻴﺎﺕ ﻭ ﻣﻮﺕ ﺩﺭ ﻗﺒﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺁﻳﺔ ‪ 15‬ﻭ ‪ 16‬ﺳﻮﺭﺓ‬
‫ﻣﺆﻣﻨﻮﻥ‪.‬‬

‫‪           ‬‬

‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻭ ﺁﻥ ﺧﺪﺍﺋﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ ﺧﻠﻖ ﻧﻤﻮﺩ‪ ،‬ﺳﭙﺲ ﺑﻪ‬
‫ﺁﺳﻤﺎﻥ ﭘﺮﺩﺍﺧﺖ ﻭ ﺁﻧﺮﺍ ﺑﻪ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﻛﺎﻣﻞ ﻭ ﻣﻌﺘﺪﻝ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺍﻭ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ ﺩﺍﻧﺎ‬
‫ﺍﺳﺖ‪(29).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﺪﺍ ﺑﺮﺍﻱ ﻗﺪﺭﺕﻧﻤﺎﺋﻲ ﻧﻌﻤﺖ ﻭﺟﻮﺩ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﺗﺬﻛﺮ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺍﺯ‬
‫ﺟﻤﻠﺔ "ﺧﻠﻖ ﻟﮑﻢ" ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻭﺟﻮﺩ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ ﻧﻪ‬
‫ﺑﺮﺍﻱ ﻋﺪﻩﺍﻱ ﺍﺯ ﻣﻘﺮﺑﻴﻦ‪ ،‬ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﻣﻲﺑﺎﺷﺪ ﺑﺮﺍﻱ ﺑﺸﺮ ﻣﺒﺎﺡ ﺍﺳﺖ‪،‬‬
‫ﻣﮕﺮ ﺁﻧﭽﻪ ﺑﻪ ﺧﺼﻮﺻﻪ ﻧﻬﻲ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻗﺎﻋﺪﺓ ﺍﺑﺎﺣﺔ ﺍﺷﻴﺎء ﺭﺍ ﺍﺯ ﻫﻤﻴﻦ ﺁﻳﻪ ﺍﺳﺘﺨﺮﺍﺝ‬
‫اﺳﺘَـ َﻮى إِﻟَﻰ اﻟ ﱠ‬
‫ﺴ َﻤﺎء« ﺩﻻﻟﺖ ﻧﺪﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ ﺑﻨﺎﻡ "اﺻﺎﻟﺔ اﻹﺑﺎﺣﺔ"‪ .‬ﻭ ﺟﻤﻠﺔ »ﺛُ ﱠﻢ ْ‬
‫ﺧﻠﻘﺖ ﺁﺳﻤﺎﻧﻬﺎ ﭘﺲ ﺍﺯ ﺯﻣﻴﻦ ﺑﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺍﻭﻻ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺧﻠﻘﺖ ﺁﺳﻤﺎﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ‬
‫ﺩﺭ ﺑﻴﺎﻥ ﻭﻗﺖ ﺗﺴﻮﻳﻪ ﻭ ﺗﻜﻤﻴﻞ ﺁﻥ ﺍﺳﺖ ﺑﻪ ﻫﻔﺖ ﻃﺒﻘﻪ‪ .‬ﻭ ﺛﺎﻧﻴﺎ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﻣﻲﺗﻮﺍﻥ‬
‫ﮔﻔﺖ »ﺛﻢ« ﺑﺮﺍﻱ ﺗﺮﺍﺧﻲ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺍﻱ ﺷﻤﺎﺭﻩ ﻛﺮﺩﻥ ﻧﻌﻤﺖﻫﺎ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺟﻤﻠﺔ »‪‬‬

‫‪ « ‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﺩﻭﺍﻡ ﻭ ﺍﺣﺎﻃﺔ ﻋﻠﻢ ﺧﺪﺍ ﺑﺮ ﺗﻤﺎﻡ ﺟﺰﺋﻴﺎﺕ‪ ،‬ﻭ ﺍﻳﻦ‬
‫‪ ‬‬

‫ﻣﺨﺎﻟﻒ ﻋﻘﺎﺋﺪ ﻓﻼﺳﻔﻪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻋﺎﻟﻢ ﺑﻪ ﻛﻠﻴﺎﺕ ﻣﻲﺩﺍﻧﻨﺪ ﺯﻳﺮﺍ ﺻﻔﺖ ﻣﺸﺒﻬﻪ‬
‫ﺩﻻﻟﺖ ﺑﺮ ﻣﺒﺎﻟﻐﻪ ﻭ ﺩﻭﺍﻡ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻫﺮ ﺟﺰﺋﻲ ﺍﺯ ﺟﺰﺋﻴﺎﺕ ﻣﺸﻮﻝ ﺷﻲ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪            ‬‬
 ‫‪217‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪        ‬‬ ‫‪  ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪           ‬‬

‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﻪ ﻓﺮﺷﺘﮕﺎﻥ ﮔﻔﺖ ﻛﻪ ﻣﻦ ﺩﺭ ﺯﻣﻴﻦ ﺟﺎﻧﺸﻴﻨﻲ ﻗﺮﺍﺭ‬

‫ﺧﻮﺍﻫﻢ ﺩﺍﺩ‪ ،‬ﮔﻔﺘﻨﺪ ﺁﻳﺎ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﻥ ﻓﺴﺎﺩ ﻛﻨﺪ ﻭ ﺧﻮﻥ ﺑﺮﻳﺰﺩ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻲ‪ ،‬ﻭ ﺣﺎﻝ‬
‫ﺁﻧﻜﻪ ﻣﺎ ﺗﻮ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻲﻛﻨﻴﻢ ﻭ ﺑﻪ ﺳﺘﺎﻳﺸﺖ ﻣﻔﺘﺨﺮﻳﻢ ﻭ ﺗﻮ ﺭﺍ ﺗﻘﺪﻳﺲ ﻣﻲﻧﻤﺎﺋﻴﻢ‪ ،‬ﺧﺪﺍ‬
‫ﻓﺮﻣﻮﺩ ﻣﻦ ﭼﻴﺰﻱ ﺭﺍ ﻣﻲﺩﺍﻧﻢ ﻛﻪ ﻧﻤﻲﺩﺍﻧﻴﺪ)‪ (30‬ﻭ ﺁﻣﻮﺧﺖ ﺑﻪ ﺁﺩﻡ ﺗﻤﺎﻡ ﺁﻥ ﻧﺎﻣﻬﺎ ﺭﺍ‪ ،‬ﺳﭙﺲ‬
‫ﻋﺮﺿﻪ ﻛﺮﺩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﻓﺮﻣﻮﺩ ﻣﺮﺍ ﺑﻪ ﺍﺳﻤﺎء ﺍﻳﺸﺎﻥ ﺧﺒﺮ ﺩﻫﻴﺪ ﺍﮔﺮ ﺭﺍﺳﺖ‬
‫ﻣﻲﮔﻮﺋﻴﺪ)‪ (31‬ﮔﻔﺘﻨﺪ ﺗﻮ ﻣﻨﺰﻫﻲ ﺑﺮﺍﻱ ﻣﺎ ﻋﻠﻤﻲ ﻧﻴﺴﺖ ﺟﺰ ﺁﻧﭽﻪ ﺑﻪ ﻣﺎ ﺁﻣﻮﺧﺘﻪﺍﻱ ﺗﻮ ﺧﻮﺩ‬
‫ﺩﺍﻧﺎﻱ ﺣﻜﻴﻤﻲ)‪ (32‬ﮔﻔﺖ ﺍﻱ ﺁﺩﻡ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻧﺎﻣﻬﺎﻱ ﺁﻧﺎﻥ ﺧﺒﺮ ﺩﻩ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺑﻪ ﻧﺎﻣﻬﺎﻱ ﺁﻧﺎﻥ ﺧﺒﺮ ﺩﺍﺩ ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﺁﻳﺎ ﻧﮕﻔﺘﻢ ﻛﻪ ﻣﻦ ﻏﻴﺐ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﻣﻲﺩﺍﻧﻢ ﻭ‬
‫ﺁﻧﭽﻪ ﺁﺷﻜﺎﺭ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﭘﻨﻬﺎﻥ ﻧﻤﺎﺋﻴﺪ ﻣﻲﺩﺍﻧﻢ‪(33).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻟﻒ ﻭ ﻻﻡ »ﺍﻟﻤﻼﺋﻜﻪ« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻼﺋﻜﺔ ﻣﻌﻴﻨﻲ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻟﻔﻆ ﻛﻞ‬
‫ﻭ ﺑﻌﺾ ﺫﻛﺮ ﻧﺸﺪﻩ‪ ،‬ﭘﺲ ﻗﻀﻴﻪ ﻣﺠﻤﻠﻪ ﻭ ﺩﺭ ﺣﻜﻢ ﻗﻀﻴﺔ ﺟﺰﺋﻴﻪ ﻣﻲﺑﺎﺷﺪ‪ .‬ﭘﺲ ﻣﺨﺎﻃﺒﻲ‬
‫ﺴ َﺠ َﺪ اﻟ َْﻤ َﻼﺋِ َﻜﺔُ ُﻛﻠﱡ ُﻬ ْﻢ‬
‫ﺑﻌﻀﻲ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺟﺎﻱ ﺩﻳﮕﺮ ﮔﻔﺘﻪ ﺷﺪﻩ »ﻓَ َ‬
‫َﺟ َﻤﻌُﻮ َن« ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻞ ﻫﻤﺎﻥ ﻣﻼﺋﻜﺔ ﻣﺨﺎﻃﺒﻴﻦ ﺍﺳﺖ ﻧﻪ ﺗﻤﺎﻡ ﻣﻼﺋﻜﺔ ﻛﺮﻭﺑﻴﻴﻦ‪ ،‬ﭘﺲ‬ ‫أْ‬
‫ﻣﺨﺎﻃﺐ ﺑﻪ ﺳﺠﺪﻩ ﺑﻌﻀﻲ ﺍﺯ ﻓﺮﺷﺘﮕﺎﻥ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺷﺮﺍﻓﺖ ﺣﻀﺮﺕ ﺑﺮ ﻫﻤﺎﻥ ﺑﻌﺾ ﺛﺎﺑﺖ‬
‫ﻣﻲﮔﺮﺩﺩ ﻧﻪ ﺑﺮ ﺗﻤﺎﻡ‪.‬‬

‫ﻭ ﺍﺯ ﺟﻤﻠﺔ‪ «    » :‬ﭼﻨﺪ ﻣﻄﻠﺐ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ‪ :‬ﺍﻭﻝ‪ ،‬ﺧﻠﻴﻔﻪ‬
‫ﺑﺎ ﺗﻨﻮﻳﻦ ﺁﻣﺪﻩ ﻳﻌﻨﻲ ﺟﺎﻧﺸﻴﻨﻲ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺿﺎﻓﻪ ﻧﺸﺪﻩ ﺗﺎ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ ﻣﺴﺘﺨﻠﻒ ﻋﻨﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪218‬‬

‫ﻛﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺧﻠﻴﻔﺘﻲ ﻭ ﻳﺎ ﺧﻠﻴﻔﻪﺍﷲ ﻣﻲﻓﺮﻣﻮﺩ ﻭ ﻳﺎ ﺧﻠﻴﻔﻪ ﺍﻟﺴﺎﺑﻘﻴﻦ ﻣﻲﻓﺮﻣﻮﺩ ﻣﻌﻠﻮﻡ‬
‫ﻣﻲﺷﺪ ﺧﻠﻴﻔﺔ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ ﺧﻠﻴﻔﺔ ﺳﺎﺑﻘﻴﻦ‪ .‬ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺧﻠﻴﻔﺔ ﺧﺪﺍ ﺍﺳﺖ ﺻﺤﻴﺢ‬
‫ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﻧﻪ ﺟﺎ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﻣﻜﺎﻥ ﺗﺎ ﻛﺴﻲ ﺑﻪ ﺟﺎﻱ ﺍﻭ ﺟﺎﻧﺸﻴﻦ ﺷﻮﺩ ﻭ ﻣﻘﺎﻡ ﺍﻭ ﺭﺍ‬
‫ﻫﻢ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﻛﺴﻲ ﺍﺣﺮﺍﺯ ﻛﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﻘﺼﻮﺩ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﻣﻼﺋﻜﺔ‬
‫ﻣﺨﺎﻃﺒﻴﻦ ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﺁﺩﻡ ﺑﺎﻳﺪ ﺧﻠﻴﻔﺔ ﺳﺎﺑﻘﻴﻦ ﮔﺮﺩﺩ ﻛﻪ ﺩﺭ ﺯﻣﻴﻦ ﻓﺴﺎﺩ ﻭ ﺧﻮﻧﺮﻳﺰﻱ‬
‫ﻣﻲﻛﺮﺩﻧﺪ ﺍﺯ ﻃﺎﺋﻔﺔ ﺟﻦ ﻭ ﻳﺎ ﻧﺴﻨﺎﺱ ﻭ ﻳﺎ ﺁﺩﻣﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ‬

‫ﮔﻔﺘﻨﺪ‪ «...   » :‬ﻭ ﺍﮔﺮ ﺟﺎﻧﺸﻴﻨﻲ ﺧﺪﺍ ﺑﻮﺩ ﻛﻪ ﻣﻔﺴﺪ ﻭ ﺳﻔﺎﻙ ﻧﺒﻮﺩ‪ .‬ﻭ‬
‫ﺍﺯ ﺳﺆﺍﻝ ﻣﻼﺋﻜﻪ ﻭ ﺟﻮﺍﺏ ﺧﺪﺍ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﻠﻴﻔﻪ ﻓﻘﻂ ﺗﻨﻬﺎ ﺁﺩﻡ ﻧﺒﻮﺩﻩ‪،‬‬
‫ﺑﻠﻜﻪ ﺁﺩﻡ ﺑﻮﺩﻩ ﺑﺎ ﺍﻭﻻﺩﺵ ﻛﻪ ﺩﺭ ﺯﻣﻴﻦ ﻓﺴﺎﺩ ﻭ ﺧﻮﻧﺮﻳﺰﻱ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺧﻮﺩ‬
‫ﺁﺩﻡ ﺑﻮﺩ ﺍﻭ ﻛﻪ ﻣﻔﺴﺪ ﻭ ﺳﻔﺎﻙ ﻧﺒﻮﺩ‪ ،‬ﻭ ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ ﻣﻲﻓﺮﻣﻮﺩ‪ :‬ﻻﻳﻔﺴﺪ وﻻﻳﺴﻔﮏ‪،‬‬

‫ﺑﻠﻜﻪ ﺧﺪﺍ ﺣﺪﺱ ﻣﻼﺋﻜﻪ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩ‪ ،‬ﻭﻟﻲ ﻓﺮﻣﻮﺩ‪ ،      :‬ﻳﻌﻨﻲ ﺑﺎ‬
‫ﺍﻳﻨﻜﻪ ﺧﻠﻴﻔﻪ ﻣﻔﺴﺪ ﻭ ﺳﻔﺎﻙ ﺍﺳﺖ ﻣﻦ ﺩﺭ ﺧﻠﻖ ﺍﻭ ﻣﺼﻠﺤﺘﻲ ﻣﻲﺑﻴﻨﻢ ﻛﻪ ﺷﻤﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻭ‬
‫ﺍﺯ ﺁﻳﺎﺕ ﺑﻌﺪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺷﺮﺍﻓﺖ ﻋﻠﻢ‪ .‬ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻓﺖ ﺁﺩﻡ ﺑﺮ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﻋﻠﻢ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﺗﻌﻠﻴﻢ ﺧﺪﺍ ﺑﻪ ﺁﺩﻡ ﺁﻥ ﺍﺳﻤﺎء ﺭﺍ‪ ،‬ﺳﺮّ ﺧﻠﻘﺖ ﻭ ﺣﻜﻤﺖ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﺍﺳﻤﺎﺋﻲ ﻛﻪ ﺗﻌﻠﻢ ﺁﺩﻡ ﺷﺪ ﭼﻪ ﺍﺳﻤﺎﺋﻲ ﺑﻮﺩﻩ؟ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺳﻤﺎء ﺗﻤﺎﻡ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﺑﻮﺩﻩ ﭼﻪ ﺟﻤﺎﺩﻱ ﻭ ﭼﻪ ﻧﺒﺎﺗﻲ ﻭ ﭼﻪ ﺣﻴﻮﺍﻧﻲ ﻭ ﭼﻪ ﻣﻠﻜﻲ‪ ،‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﺍﺳﻤﺎء ﺍﷲ ﺑﻮﺩﻩ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺍﺳﻤﺎﺋﻬﻢ ﻭ ﻳﺎ ﺃﺳﻤﺎء ﻫﺆﻻء ﺁﻣﺪﻩ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺍﺳﻤﺎء ﻋﻘﻼ ﺍﺯ‬
‫ﺍﻧﺒﻴﺎء ﻭ ﻣﺘّﻘﻴﻦ ﺑﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺿﻤﻴﺮ"ﻫﻢ" ﻭﻳﺎ ﺍﺳﻢ ﺍﺷﺎﺭﺓ "ﻫﺆﻻء" ﻧﻪ ﺑﻪ ﺧﺪﺍ ﺑﺮﻣﻲﮔﺮﺩﺩ ﻭ‬
‫ﻧﻪ ﺑﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻏﻴﺮ ﺫﻭﻱﺍﻟﻌﻘﻮﻝ‪ ،‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺷﺎﻳﺪ ﺃﺳﻤﺎء ﺍﺻﻨﺎﻑ ﻣﻠﻚ ﻭ ﺟﻦ ﻭ ﺑﺸﺮ‬
‫ﺑﻮﺩﻩ‪ ،‬ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﺿﻤﻴﺮ ﻋﻘﻼء ﺑﻌﻨﻮﺍﻥ ﺗﻐﻠﻴﺐ ﺁﻣﺪﻩ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ‬
‫ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﭼﻮﻥ ﻣﻼﺋﻜﺔ ﻗﻮﺍﻱ ﻏﻀﺒﻴ‪‬ﻪ ﻭ ﺷﻬﻮﻳ‪‬ﺔ ﺁﺩﻡ ﺭﺍ‬
‫ﻣﻼﺣﻈﻪ ﻛﺮﺩﻧﺪ ﺍﻭ ﺭﺍ ﻣﻔﺴﺪ ﻭ ﺳﻔﺎﻙ ﺩﻳﺪﻧﺪ‪ ،‬ﺍﻣ‪‬ﺎ ﺧﺪﺍ ﺩﺭ ﺗﺴﻮﻳﺔ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﺼﻠﺤﺘﻲ‬
‫ﺩﻳﺪﻩ ﻛﻪ ﺗﺰﺍﺣﻢ ﺍﻳﻦ ﺻﻔﺎﺕ ﺑﺎ ﺻﻔﺎﺕ ﺣﺴﻨﻪ ﻣﻮﺟﺐ ﺗﻜﻤﻴﻞ ﺍﺳﺖ‪ ،‬ﻣﺜﻼً ﺗﺎ ﺗﺰﺍﺣﻢ ﺻﻔﺎﺕ‬
‫ﻋﻘﻠﻴ‪‬ﻪ ﺑﺎ ﺻﻔﺎﺕ ﺷﻬﻮﻳﻪ ﻧﺒﺎﺷﺪ‪ ،‬ﺭﺷﺪ ﻭ ﺻﻔﺎﺗﻲ ﺍﺯ ﻗﺒﻴﻞ ﻋﻔّﺖ ﭘﻴﺪﺍ ﻧﻤﻲﺷﻮﺩ ﻭ ﺑﺸﺮﻫﺎﻳﻲ‬
 ‫‪219‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻣﺎﻧﻨﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﻭ ﻳﺤﻴﻲ ﺑﻪ ﻛﻤﺎﻝ ﻧﻤﻲﺭﺳﻨﺪ‪ ،‬ﭘﺲ ﻣﺮﺟﻊ ﺿﻤﻴﺮ "ﻫﻢ" ﺩﺭ‬
‫"اﺳﻤﺎﺋﻬﻢ" ﻭ "ﻫﺆﻻء" ﺩﺭ "اﺳﻤﺎء ﻫﺆﻻء" ﻛﻪ ﻣﻼﺋﻜﻪ ﻧﻤﻲﺷﻨﺎﺧﺘﻨﺪ ﻫﻤﺎﻥ ﺍﻧﺒﻴﺎء ﻭ ﻣﺘّﻘﻴﻨﻲ‬
‫ﻣﺎﻧﻨﺪ ﺷﻬﺪﺍ ﻭﺻﺪ‪‬ﻳﻘﻴﻦ ﻣﻲﺑﺎﺷﺪ ﻭﺣﻀﺮﺕ ﺁﺩﻡ ﻫﻤﭽﻮﻥ ﻧﻤﺎﻳﻨﺪﻩﺍﻱ ﺍﺯ ﺑﺸﺮﻫﺎ‪ ،‬ﻣﻼﺋﻜﻪ ﺭﺍ ﺑﺎ‬
‫ﺧﺒﺮ ﻛﺮﺩ‪ .‬ﺍﮔﺮ ﺑﮕﻮﺋﻲ ﭼﮕﻮﻧﻪ ﻣﻼﺋﻜﻪ ﺍﺳﻤﺎء ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺍﮔﺮ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ ﭼﮕﻮﻧﻪ‬
‫ﭘﺲ ﺍﺯ ﺍﺧﺒﺎﺭ ﺁﺩﻡ ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍﺳﺖ ﻣﻲﮔﻮﻳﺪ ﻭ ﭘﺬﻳﺮﻓﺘﻨﺪ؟ ﻣﻤﻜﻦ ﺍﺳﺖ ﺟﻮﺍﺏ‬
‫ﮔﻮﺋﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺫﻛﺮ ﺷﺪ ﺍﻳﻨﺎﻥ ﻳﻚ ﺻﻨﻒ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﻮﺩﻧﺪ ﻭ ﻋﻠﻤﻲ ﺑﻪ ﺍﺳﻤﺎء ﻭ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺁﻥ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺣﻀﺮﺕ ﺁﺩﻡ ﺧﺒﺮ ﺩﺍﺩ ﻳﺎ ﻣﻼﺋﻜﺔ ﺩﻳﮕﺮﻱ ﺑﻮﺩﻧﺪ ﻛﻪ ﮔﻮﺍﻩ‬
‫ﺻﺪﻕ ﺍﻭ ﺑﻮﺩﻧﺪ‪ ،‬ﻭﻳﺎ ﻣﻼﺋﻜﻪ ﺍﺯ ﻗﺮﺍﺋﻦ ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍﺳﺖ ﻣﻲﮔﻮﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻼﺋﻜﻪ‬

‫ﻚ«؛ ﻓﺮﻕ ﺑﻴﻦ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﺴﺒﻴﺢ‬

‫ﱢس ﻟَ َ‬ ‫ِ ِ‬
‫ﮔﻔﺘﻨﺪ »ﻧُ َ‬
‫ﺴﺒﱢ ُﺢ ﺑ َﺤ ْﻤﺪ َك َوﻧُـ َﻘﺪ ُ‬
‫ﺗﻨﺰﻳﻪ ﺍﺯ ﻧﻘﺎﺋﺺ ﺫﺍﺗﻲ‪ ،‬ﻭﻟﻲ ﺗﻘﺪﻳﺲ ﺍﺯ ﻗﺒﺎﻳﺢ ﺍﻓﻌﺎﻟﻲ ﺍﺳﺖ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻣﻘﺼﻮﺩ ﻣﻼﺋﻜﻪ‬
‫ﺍﺯ ﺟﻤﻠﺔ‪» :‬أﺗﺠﻌﻞ‪ «...‬ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺍﻓﻌﺎﻝ ﺧﺪﺍ ﻧﺒﻮﺩ ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﺣﻖ ﺭﺍ ﺗﻘﺪﻳﺲ ﻣﻲﻛﺮﺩﻧﺪ‪،‬‬
‫ﺑﻠﻜﻪ ﻫﺪﻑ ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﺍﺯ ﺣﻜﻤﺖ ﺍﻳﺠﺎﺩ ﺑﻮﺩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪» :‬إن ﮐﻨﺘﻢ ﺻﺎدﻗﻴﻦ«‬
‫ﺍﺛﺒﺎﺕ ﻛﺬﺏ ﻧﺒﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ ﺍﻗﺮﺍﺭ ﺑﻪ ﻋﺠﺰ ﻭ ﺟﻬﻞ ﺑﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﮔﻔﺘﻨﺪ‪» :‬ﻻﻋﻠﻢ ﻟﻨﺎ«‪ .‬ﻭ‬
‫ﺟﻤﻠﺔ "ﻻ ﻋﻠﻢ ﻟﻨﺎ" ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻼﺋﻜﻪ ﭼﻴﺰﻱ ﺭﺍ ﺑﺪﻭﻥ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ ﭘﺲ‬
‫ﺁﻧﺎﻧﻜﻪ ﻣﺪﻋﻲ ﺗﺼﻔﻴﺔ ﺑﺎﻃﻦ ﺷﺪﻩ ﻭ ﮔﻮﻳﻨﺪ ﺑﺮﻳﺎﺿﺖ ﻭ ﺗﺼﻔﻴﻪ ﻣﻲﺗﻮﺍﻥ ﻋﻠﻢ ﻟﺪﻧﻲ ﭘﻴﺪﺍ ﻛﺮﺩ‪،‬‬
‫ﻭ ﻳﺎ ﺑﻪ ﻣﺠﻬﻮﻻﺗﻲ ﭘﻲ ﺑﺮﺩ‪ ،‬ﻭ ﻳﺎ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻛﺎﺭ ﻛﺮﺩ ﺗﻤﺎﻣﺎً ﺩﺭﻭﻍ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻼﺋﻜﻪ ﺑﺎ‬
‫ﻛﺜﺮﺕ ﻋﺒﺎﺩﺕ ﻭ ﻋﺼﻤﺖ ﭼﻴﺰﻱ ﺟﺰ ﺑﻪ ﺗﻌﻠﻢ ﻧﺪﺍﻧﺴﺘﻨﺪ‪ .‬ﺣﺘﻲ ﻣﺪﻋﻴﺎﻥ ﺗﺼﻔﻴﻪ ﺣﺪﻳﺜﻲ‬
‫ﺟﻌﻞ ﻛﺮﺩﻩ ﻛﻪ‪" :‬ﻋﺒﺪی اﻃﻌﻨﯽ ﺣﺘﯽ اﺟﻌﻠﻚ ﻣﺜﻠﯽ"‪ ،‬ﻭ ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﺪﺭﻛﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫»‪ «...     ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﺣﺪﻱ ﺍﺯ ﻣﺨﻠﻮﻕ ﺣﺘﻲ ﻣﻼﺋﻜﻪ ﺑﻪ‬

‫ﻏﻴﺐ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﺍﺯ ﺑﺎﻃﻦ ﻭ ﺍﺳﺮﺍﺭ ﻗﻠﺒﻲ ﻏﻴﺮ ﺧﻮﺩ ﺁﮔﻬﻲ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ »‪‬‬

‫‪ «     ‬ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﻠﻢ ﺣﻖﺗﻌﺎﻟﻲ ﺍﺳﺖ ﺑﻪ ﻋﺎﻗﺒﺖ ﺍﻫﻞ ﻛﻔﺮ ﻭ‬
‫ﺍﻳﻤﺎﻥ ﻛﻪ ﻋﺎﺑﺪﻱ ﻣﺎﻧﻨﺪ ﺷﻴﻄﺎﻥ ﻣﻮﺭﺩ ﻟﻌﻦ‪ ،‬ﻭ ﻣﺬﻧﺒﻲ ﻣﺎﻧﻨﺪ ﺁﺩﻡ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﻣﻮﺭﺩ ﻋﻔﻮ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪220‬‬

‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﻫﺮ ﻛﺴﻲ ﺍﺯ ﻋﺎﻗﺒﺖ ﻛﺎﺭ ﺧﻮﺩ ﺧﺎﺋﻒ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻋﺒﺎﺩﺕ ﺧﻮﺩ‬
‫ﻣﻐﺮﻭﺭ ﻧﮕﺮﺩﺩ ﻭ ﺑﻪ ﺭﺣﻤﺖ ﺣﻖ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﺪ‪.‬‬

‫‪           ‬‬

‫‪*‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺑﻤﻼﺋﻜﻪ ﮔﻔﺘﻴﻢ ﺑﺮﺍﻱ ﺁﺩﻡ ﻓﺮﻭﺗﻦ ﺑﺎﺷﻴﺪ‪ ،‬ﭘﺲ ﻓﺮﻭﺗﻨﻲ ﻛﺮﺩﻧﺪ ﺟﺰ‬
‫ﺍﺑﻠﻴﺲ ﻛﻪ ﺍﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻭ ﺗﻜﺒﺮ ﻛﺮﺩ ﻭ ﺍﺯ ﻛﺎﻓﺮﻳﻦ ﺑﻮﺩ‪(34).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺃﻣﺮ »‪ « ‬ﺧﻄﺎﺑﺴﺖ ﺑﻪ ﻫﻤﺎﻥ ﻓﺮﺷﺘﮕﺎﻥ ﺳﺎﺑﻖﺍﻟﺬﻛﺮ‪ ،‬ﻧﻪ ﺑﻪ ﺗﻤﺎﻡ ﻣﻼﺋﻜﻪ‪.‬‬
‫ﺍﮔﺮ ﺑﮕﻮﺋﻲ ﺳﺠﺪﻩ ﺑﺮﺍﻱ ﺗﻌﻈﻴﻢ ﻋﺒﺎﺩﺗﺴﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻏﻴﺮﺧﺪﺍ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ ،‬ﺟﻮﺍﺏ ﮔﻮﺋﻴﻢ‬
‫ﺳﺠﺪﻩ ﺩﺭ ﻋﺮﻑ ﻣﺘﺸﺮﻋﻪﮔﺬﺍﺷﺘﻦ ﭘﻴﺸﺎﻧﻲ ﺑﺮ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﻨﻲ ﻓﺮﻭﺗﻨﻲ‬
‫ﻭ ﻧﻬﺎﻳﺖ ﻛﺮﻧﺶ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﺑﺮﺍﻱ ﻛﺴﻲ ﻓﺮﻭﺗﻨﻲ ﻛﻨﺪ‪ ،‬ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻭ ﺍﻳﻦ ﺷﺮﻙ ﺩﺭ ﻋﺒﺎﺩﺕ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻓﺮﺷﺘﻪ ﭘﻴﺸﺎﻧﻲ ﻧﺪﺍﺭﺩ ﺗﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﺒﺎﺩﺕ ﺑﺮ ﺯﻣﻴﻦ‬
‫ﺸﺠﺮ ﻳﺴﺠ َﺪ ِ‬
‫ان« ﻣﻲﺑﺎﺷﺪ‬ ‫ﮔﺬﺍﺭﺩ‪ ،‬ﭘﺲ ﺳﺠﺪﺓ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺎﻧﻨﺪ ﺳﺠﺪﺓ ﺩﺭ ﺁﻳﺔ » َواﻟﻨ ْ‬
‫ﱠﺠ ُﻢ َواﻟ ﱠ َ ُ َ ْ ُ‬
‫ﻛﻪ ﻣﻘﺼﻮﺩ ﺳﺠﺪﺓ ﺍ ﻧﺴﺎﻧﻲ ﻭ ﻋﺒﺎﺩﺕ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﺁﻧﭽﻪ ﺑﻌﻀﻲ ﺍﺯﻋﺮﻓﺎ ﺧﻴﺎﻟﺒﺎﻓﻲ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﻛﻪ ﭼﻮﻥ ﺷﻴﻄﺎﻥ ﻋﺎﺭﻑ ﻭ ﻋﺎﺷﻖ ﺣﻖ ﺑﻮﺩ ﻧﺨﻮﺍﺳﺖ ﺑﺮﺍﻱ ﻏﻴﺮ ﺍﻭ ﺳﺠﺪﻩ ﻛﻨﺪ ﻭ ﺍﺯ ﻛﻤﺎﻝ‬
‫ﻣﻌﺮﻓﺖ ﺍﻭ ﺑﻮﺩ ﺑﻪ ﻣﻘﺎﻡ ﺣﻖﺗﻌﺎﻟﻲ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﺮﺧﻼﻑ ﻗﻮﻝ ﺧﺪﺍ ﺑﺎﻓﺘﻪﺍﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫‪ ،   ‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﮐﺎن ﻋﺎرﻓﺎ ﻣﻦ اﻟﻌﺎﺷﻘﻴﻦ! ﻭ ﺳﺠﺪﻩﻧﻜﺮﺩﻥ ﺍﻭ‬
‫ﺍﺯ ﺗﻜﺒﺮ ﺑﻮﺩ ﻛﻪ ﮔﻔﺖ‪ :‬ﺧَﻠَﻘْﺘَﻨ‪‬ﻲ ﻣ‪‬ﻦ ﻧﱠﺎﺭٍ ﻭ‪‬ﺧَﻠَﻘْﺘَﻪ‪ ‬ﻣ‪‬ﻦ ﻃ‪‬ﻴﻦٍ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﻭ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺁﺗﺶ‬
‫ﻓﺮﻭﻏﻲ ﺩﺍﺭﺩ ﻛﻪ ﺧﺎﻙ ﻧﺪﺍﺭﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺁﺩﻡ ﻣﻲﺩﻳﺪ ﺯﻳﺮﺍ ﻧﻈﺮ ﺍﻭ ﺑﻪ ﺑﺪﻥ ﺧﺎﻛﻲ ﺁﺩﻡ‬
‫ﺑﻮﺩ ﻭ ﻣﺘﻮﺟﻪ ﺟﺎﻥ ﺁﺩﻡ ﻭ ﺭﻭﺡ ﺍﻭ ﻧﺒﻮﺩ ﻛﻪ ﺍﺯ ﻋﺎﻟﻢ ﻗﺪﺱ ﻭ ﻣﻨﺴﻮﺏ ﺑﻪ ﺣﻀﺮﺕ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻧﺮﺍﻗﻲ ﺩﺭ ﺟﻮﺍﺏ ﺍﺷﻌﺎﺭ ﻋﺮﻓﺎ ﻛﻪ ﺷﻴﻄﺎﻥ ﺭﺍ ﺳﻠﻄﺎﻥ ﺍﻟﻌﺎﺭﻓﻴﻦ‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﺟــﺰ ﺭﺿــﺎﻱ ﺧﻮﺍﺟــﻪﺍﺵ ﺩﺭ ﭘــﻴﺶ ﻧﻴﺴــﺖ‬ ‫ﺑﻨﺪﻩ ﺁﻥ ﺑﺎﺷـﺪﻛﻪ ﺑﻨـﺪ ﺧـﻮﻳﺶ ﻧﻴﺴـﺖ‬
‫ﺑﺮﺯﻧــــﺪ ﺍﺯ ﺑﻬــــﺮ ﺧــــﺪﻣﺖ ﺍﻭ ﻣﻴــــﺎﻥ‬ ‫ﮔــﺮ ﺑﮕﻮﻳــﺪ ﭼــﺎﻛﺮ ﺍﻳــﻦ ﺑــﺎﺵ ﻭ ﺁﻥ‬
 ‫‪221‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺳـــﺠﺪﻩ ﻛﺮﺩﻧـــﺪ ﻭ ﻧﮕﻔﺘﻨـــﺪ ﺍﺯ ﺳـــﺒﺐ‬ ‫ﻫﻤﭽــﻮﻥ ﺁﻥ ﺭﻭﺣﺎﻧﻴــﺎﻥ ﻛــﺰ ﺃﻣــﺮ ﺭﺏ‬

‫ﺍﻭ ﺯ ﺧـــــﺎﻙ ﭘﺴـــــﺖ ﻭ ﻣـــــﻦ ﺍﺯ ﺁﺫﺭﻡ‬
‫ﺍﻭ ﺯﺧــــﺎﻙ ﻭ ﺧــــﺎﻙ ﻇﻠﻤــــﺎﻧﻲ ﺑــــﻮﺩ‬
‫ﺍﻱ ﺗﻔــــﻮ ﺑــــﺮ ﺍﻭ ﻭ ﭼﺸــــﻢ ﻛــــﻮﺭ ﻭﻱ‬
‫ﺩﻭﺩ ﻭ ﺩﻭﺩﻩ ﺯﺍﺩﺓ ﺁﺗـــــــــﺶ ﺑـــــــــﻮﺩ‬
‫ﺩﻳـــﺪﻱ ﺍﺯ ﺁﺩﻡ ﻫﻤـــﻪ ﺍﺷـــﺮﺍﻕ ﻭ ﻧـــﻮﺭ‬
‫ﺯﺍﺩﺓ ﻗــﺪﺱ ﺍﺳــﺖ ﻭ ﭘــﺮﻭﺭﺩﺓ ﺣــﻖ ﺍﺳــﺖ‬
‫ﻣـــﻦ ﺍﺯ ﺁﻥ ﺧـــﺎﻛﻲ ﻧﺴـــﺐ ﺑـــﺎﻻﺗﺮﻡ‬
‫ﻣـــﻦ ﺯ ﻧـــﺎﺭﻡ ﻧـــﺎﺭ ﻧـــﻮﺭﺍﻧﻲ ﺑـــﻮﺩ‬
‫ﺧــﺎﻙ ﺑــﺮ ﻓــﺮﻕ ﻭﻱ ﻭ ﺑــﺮ ﻧــﻮﺭ ﻭﻱ‬
‫ﻧﻲ ﺍﺯ ﺁﺗﺶ ﻫﺮ ﭼﻪ ﺯﺍﻳـﺪ ﺧـﻮﺵ ﺑـﻮﺩ‬
‫ﮔــﺮ ﻧﺒـــﻮﺩﻱ ﺩﻳــﺪﺓ ﺁﻥ ﻛـــﻮﺭ ﻛـــﻮﺭ‬
‫ﺟﺎﻥ ﺁﻥ ﺩﻳﺪﻱ ﻛـﻪ ﻧـﻮﺭ ﻣﻄﻠـﻖ ﺍﺳـﺖ‬

‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺷﻴﻄﺎﻥ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﺩﺍﺷﺖ ﻭ ﺳﺎﻟﻬﺎ ﺍﻭ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻲﻛﺮﺩ ﭼﻮﻥ‬
‫ﺗﻜﺒﺮ ﻭ ﺳﺮﻛﺸﻲ ﻛﺮﺩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺍﺯ ﻛﺎﻓﺮﻳﻦ ﺧﻮﺍﻧﺪ ﭘﺲ ﻋﺼﻴﺎﻥ ﺍﻭ ﺍﺯ ﻏﻔﻠﺖ ﺑﻮﺩ‪ .‬ﺑﺪﺍﻥ ﻛﻪ‬
‫ﺍﺧﺘﻼﻓﺴﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﻠﻚ ﺍﻓﻀﻞ ﺍﺳﺖ ﻳﺎ ﺑﺸﺮ‪ ،‬ﺍﺯ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ‬
‫ﺍﻓﻀﻠﻴﺖ ﻣﻠﻚ ﻛﻪ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ ﺫﻛﺮ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬

‫‪           ‬‬

‫‪*     ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﮔﻔﺘﻴﻢ ﺍﻱ ﺁﺩﻡ ﺑﺎ ﺟﻔﺖ ﺧﻮﺩ ﺩﺭ ﺑﻬﺸﺖ ﺳﺎﻛﻦ ﺑﺎﺵ‪ ،‬ﺑﺨﻮﺭﻳﺪ ﺍﺯ ﻣﻴﻮﻩﻫﺎ ﻭ‬
‫ﻃﻌﺎﻣﻬﺎﻱ ﺁﻥ ﺑﻪ ﺧﻮﺷﻲ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﺁﻧﭽﻪ ﺑﺨﻮﺍﻫﻴﺪ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻦ ﺩﺭﺧﺖ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ ﻛﻪ ﺍﺯ‬
‫ﺳﺘﻤﮕﺮﺍﻥ ﻣﻲﺷﻮﻳﺪ‪(35).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺁﻳﺔ ‪ 28‬ﺗﺎ ‪ 38‬ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﺮﺍﻱ ﺗﺬﻛﺮ ﻧﻌﻤﺘﻬﺎﻱ ﺇﻟﻬﻲ؛ ﻳﻌﻨﻲ ﺍﻱ ﺑﻨﻲﺁﺩﻡ ﻓﻜﺮ‬
‫ﻛﻦ ﻣﺘﺬﻛﺮ ﺑﺎﺵ ﺧﺎﻟﻘﺖ ﺗﻮ ﺭﺍ ﺧﻠﻴﻔﺔ ﺩﺭ ﺯﻣﻴﻦ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺑﻪ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻣﺮ ﻛﺮﺩ ﺩﺭ ﭘﻴﺸﮕﺎﻩ‬
‫ﺗﻮ ﻓﺮﻭﺗﻦ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺷﻤﺎ ﺭﺍ ﺩﺭ ﺑﻬﺸﺖ ﺳﺎﻛﻦ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺧﺪﺍ‬
‫ﻧﻔﺮﻣﻮﺩ ﺑﻬﺸﺖ ﺭﺍ ﺑﻪ ﺷﻤﺎ ﺑﺨﺸﻴﺪﻡ ﺑﻠﻜﻪ ﭼﻮﻥ ﺁﺩﻡ ﺭﺍ ﺑﺮﺍﻱ ﺯﻧﺪﮔﻲ ﺩﺭ ﺯﻣﻴﻦ ﻭ ﺁﺑﺎﺩﻱ ﺁﻥ‬
‫ﺧﻠﻖ ﻛﺮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺯﺣﻤﺖ ﻭ ﺍﻣﺘﺤﺎﻥ ﻣﺒﺘﻼ ﻛﻨﺪ‪ ،‬ﻭ ﺗﺤﺼﻴﻞ ﻛﻤﺎﻝ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ‬
‫ﻣﺘﺬﻛﺮ ﻧﺸﺪﻩ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﺧﻠﻘﺖ ﺣﻮﺍ‪ ،‬ﺑﻌﻀﻲ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩ ﺑﻪ ﺁﻳﺔ ﺍﻭﻝ ﺳﻮﺭﺓ ﻧﺴﺎء ﺑﻪ‬
‫ﺟﻤﻠﺔ‪* :‬ﺧَﻠَﻖَ ﻣ‪‬ﻨْﻬ‪‬ﺎ ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ﺎ& ﻛﻪ ﺣﻮﺍ ﺍﺯ ﺁﺩﻡ ﺧﻠﻖﺷﺪﻩ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺑﺪﻥ ﺍﻭ ﺑﻮﺩﻩ ﻃﺒﻖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪222‬‬

‫ﺭﻭﺍﻳﺎﺗﻲ‪ .‬ﻭﻟﻲ ﺟﻤﻠﺔ ﺧَﻠَﻖَ ﻣ‪‬ﻨْﻬ‪‬ﺎ ﺩﻟﻴﻞ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﻴﻦ ﺗﻌﺒﻴﺮ ﺑﺮﺍﻱ ﻫﻤﺔ ﺍﻓﺮﺍﺩ ﺑﺸﺮ‬
‫ﺁﻣﺪﻩ ﻭ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)اﻟﺮوم‪(۲۱ :‬‬ ‫‪َ ‬وِﻣ ْﻦ آﻳَﺎﺗِِﻪ أَ ْن َﺧﻠَ َﻖ ﻟَ ُﻜﻢ ﱢﻣ ْﻦ أَﻧ ُﻔ ِﺴ ُﻜ ْﻢ أَ ْزَواﺟﺎً‪‬‬
‫ﻭ ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ ﻫﻤﺴﺮ ﻫﺮ ﻛﺴﻲ ﺍﺯ ﺑﺪﻥ ﺍﻭ ﺧﻠﻖ ﻧﺸﺪﻩ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﺮﺁﻥ ﺍﺯ ﺧﻠﻘﺖ‬
‫ﺣﻮﺍ ﺳﺎﻛﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺎﻳﺪ ﮔﻔﺖ اﺳﮑﺘﻮا ﻋﻤﺎ ﺳﮑﺖ اﷲ ﻋﻨﻪ‪.‬‬

‫ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺑﻪ ﻧﻬﻲ ﺗﺤﺮﻳﻤﻲ ﻓﺮﻣﻮﺩ ‪ ،    ‬ﻧﺰﺩﻳﻚ‬
‫ﺁﻥ ﺩﺭﺧﺖ ﻧﺮﻭﻳﺪ ﻭ ﻣﻌﻴﻦ ﻧﻜﺮﺩﻩ ﺁﻥ ﺩﺭﺧﺖ ﭼﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺑﺮ ﻣﺎ ﻻﺯﻡ ﻧﻴﺴﺖ‬
‫ﺗﻌﻴﻴﻦ ﺁﻥ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺣﻀﺮﺕ ﺁﺩﻡ ﻭ ﺣﻮﺍ ﻋﺼﻴﺎﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻥ ﺩﺭﺧﺖ ﭼﺸﻴﺪﻧﺪ ﻭ ﺧﺪﺍ‬

‫ﺑﻪ ﺍﻳﺸﺎﻥ ﻓﺮﻣﻮﺩ‪ ،   :‬و ﺑﻌﺪﻫﻢ ﺣﻀﺮﺕ ﺁﺩﻡ ﺩﺭ ﺗﻮﺑﺔ ﺧﻮﺩ ﺍﻗﺮﺍﺭ ﻛﺮﺩ ﺑﻪ‬

‫ﻇﻠﻢ ﺧﻮﺩ ﻭ ﮔﻔﺖ‪* :‬ﺭ‪‬ﺑ‪‬ﻨَﺎ ﻇَﻠَﻤ‪‬ﻨَﺎ ﺃَﻧﻔُﺴ‪‬ﻨَﺎ& ‪ ،‬ﭘﺲ ﺁﺩﻡ‪ ‬ﻣﻌﺼﻮﻡ ﻧﺒﻮﺩ؟ ﺟﻮﺍﺏ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ‪ :‬ﺁﺭﻱ‪ ،‬ﺣﻀﺮﺕ ﺁﺩﻡ ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﺎﺕ ﻗﺒﻞ ﺍﺯ ﻧﺒﻮﺕ ﻣﻌﺼﻮﻡ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﺃﻣﺎ ﭘﺲ ﺍﺯ‬
‫ﻧﺒﻮﺕ ﭼﻪ ﻃﻮﺭ؟ ﻣﻲﮔﻮﺋﻴﻢ ﭼﻮﻥ ﻗﺮﺁﻥ ﺳﺎﻛﺖ ﺍﺳﺖ ﺑﺎﻳﺪ ﺳﻜﻮﺕ ﻛﺮﺩ‪.‬‬

‫‪          ‬‬

‫‪              ‬‬
‫*‬

‫‪     ‬‬ ‫‪       ‬‬
‫*‬

‫‪‬‬
‫‪           ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﺷﻴﻄﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻟﻐﺰﺵ ﺍﻓﻜﻨﺪ ﻭ ﺍﺯ ﺟﺎ ﻭ ﻳﺎ ﻣﻘﺎﻡ ﻗﺮﺑﻲ ﻛﻪ ﺩﺍﺷﺘﻨﺪ‬

‫ﺑﻴﺮﻭﻧﺸﺎﻥ ﻧﻤﻮﺩ‪ ،‬ﻭ ﮔﻔﺘﻴﻢ ﻓﺮﻭﺩ ﺁﺋﻴﺪ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﺷﻤﺎ ﺩﺷﻤﻦ ﺑﺮﺥ ﺩﻳﮕﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ‬
‫ﺷﻤﺎ ﺩﺭ ﺯﻣﻴﻦ ﺗﺎ ﻗﻴﺎﻣﺖ ﺟﺎﻱ ﻗﺮﺍﺭ ﻭ ﺑﻬﺮﻩﺍﻳﺴﺖ)‪ (36‬ﭘﺲ ﺁﺩﻡ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻛﻠﻤﺎﺗﻲ‬
‫ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﺳﺒﺐ ﭘﺬﻳﺮﺵ ﺗﻮﺑﺔ ﺍﻭ ﮔﺮﺩﻳﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺗﻮﺑﻪﭘﺬﻳﺮ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (37‬ﮔﻔﺘﻴﻢ‬
 223 – ‫( ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ‬1) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻫﻤﺔ ﺷﻤﺎ ﺍﺯ ﺑﻬﺸﺖ ﻓﺮﻭﺩ ﺁﺋﻴﺪ ﭘﺲ ﺍﮔﺮ ﺍﺯ ﻃﺮﻑ ﻣﻦ ﻫﺪﺍﻳﺘﻲ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻣﺪ ﻫﺮ ﻛﻪ‬
‫( ﻭ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﻮﻧﺪ‬38)‫ﻫﺪﺍﻳﺖ ﻣﺮﺍ ﭘﻴﺮﻭﻱ ﻛﻨﺪ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻧﻪ ﺧﻮﻓﻲ ﻭ ﻧﻪ ﻏﺼﻪﺍﻱ ﺑﺎﺷﺪ‬
(39).‫ﻭ ﺑﻪ ﺁﻳﺎﺕ ﻣﺎ ﺗﻜﺬﻳﺐ ﻛﻨﻨﺪ ﺍﻳﺸﺎﻥ ﺳﺰﺍﻭﺍﺭ ﺁﺗﺶ ﻭ ﺩﺭ ﺁﻥ ﺑﻤﺎﻧﻨﺪ‬
‫« ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺧﺮﺍﺝ ﺍﺯ ﺑﻬﺸﺖ ﺑﺎﺷﺪ ﻭﻳﺎ ﺍﺯ‬...‫ »ﻓﺄﺧﺮﺟﻬﻤﺎ‬:‫ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬:‫ﻧﻜﺎﺕ‬
،‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻫﺒﻮﻁ ﻓﺮﻭﺩﺁﻣﺪﻥ ﺍﺯ ﺑﻬﺸﺖ ﺍﺳﺖ ﻭ ﻳﺎ ﻓﺮﻭﺩﺁﻣﺪﻥ ﺍﺯ ﻣﻘﺎﻡ ﻗﺮﺏ‬،‫ﻣﻘﺎﻡ ﻗﺮﺏ‬
‫« ﺁﺩﻡ ﻭ ﺫﺭﻳﺔ ﺍﻭ ﻭ ﺣﻮﺍ ﻭ ﺷﻴﻄﺎﻥ ﺑﺎ ﺫﺭﻳﺔ ﺍﻭ ﻛﻪ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻋﺪﺍﻭﺕ‬...‫ﻭ ﻣﺨﺎﻃﺐ »ﺍﻫﺒﻄﻮﺍ‬
‫ ﻭ ﺃﻣﺎ ﻛﻠﻤﺎﺗﻲ ﻛﻪ ﺣﻀﺮﺕ ﺁﺩﻡ ﺍﺯ ﺧﺪﺍ ﺩﺭﻳﺎﻓﺖ ﻫﻤﺎﻥ ﻛﻠﻤﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬.‫ﻣﻲﻭﺭﺯﻧﺪ‬
:‫ ﺁﻣﺪﻩ‬23 ‫ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺁﻳﺔ‬
            
(۲۳ :‫)اﻋﺮاف‬
‫ ﻭ ﺍﻳﻦ ﺩﺭ ﺯﻣﺎﻥ ﺑﻌﺜﺖ‬،‫« ﺑﻨﻲﺁﺩﻣﻨﺪ‬... » :‫ﻭ ﺃﻣﺎ ﻣﺨﺎﻃﺐ ﺩﺭ ﺟﻤﻠﺔ‬
‫ ﻭﻟﻲ ﺑﺮﺧﻲ‬،‫ ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺎﺷﺪ‬،‫ﺣﻀﺮﺕ ﺁﺩﻡ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭﻻﺩ ﺍﻭ ﺑﻮﺩﻩ‬
‫ﺍﺯ ﻣﺮﺩﻡ ﺑﻲﺧﺒﺮ ﺧﻴﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺧﻄﺎﺏ ﺑﻪ ﺃﻣﺖ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺷﺪﻩ ﻛﻪ ﺍﮔﺮ ﭘﺲ ﺍﺯ‬
‫ﻦ ﺗَﺒِﻊ‬‫ »ﻓَﻤ‬:‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬.‫ ﻭ ﺍﮔﺮﭼﻪ ﺻﺮﻑ ﺍﺩﻋﺎ ﺑﺎﺷﺪ‬،‫ﺍﻭ ﭘﻴﻐﻤﺒﺮﻱ ﺑﺎﺷﺪ ﺑﭙﺬﻳﺮﻧﺪ‬
‫« ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺲ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ ﻫﺪﺍﻳﺖ ﺇﻟﻬﻲ ﺭﺍ ﺑﭙﺬﻳﺮﺩ ﺧﻮﻓﻲ ﺍﺯ ﻋﺬﺍﺏ‬...‫ﺍﻱ‬‫ﺪ‬‫ﻫ‬
.‫ ﻭ ﺷﻘﻲ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‬،‫ﻧﺪﺍﺭﺩ‬
         

         
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            
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  *      

         
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          

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪224‬‬

‫‪      ‬‬ ‫‪   ‬‬
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‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻓﺮﺯﺍﻧﺪﺍﻥ ﺍﺳﺮﺍﺋﻴﻞ )ﺍﺳﺮﺍﺋﻴﻞ ﺣﻀﺮﺕ ﻳﻌﻘﻮﺑﺴﺖ( ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻧﻌﻤﺘﻢ ﺭﺍ ﻛﻪ‬
‫ﺑﻪ ﺷﻤﺎ ﻋﻄﺎ ﻛﺮﺩﻡ‪ ،‬ﻭ ﺑﻪ ﭘﻴﻤﺎﻥ ﻣﻦ ﻭﻓﺎ ﻛﻨﻴﺪ ﻣﻦ ﺑﻪ ﭘﻴﻤﺎﻥ ﺷﻤﺎ ﻭﻓﺎ ﻣﻲﻛﻨﻢ‪ ،‬ﻭ ﺍﺯﻣﻦ‬
‫ﺑﺘﺮﺳﻴﺪ)‪ (40‬ﻭ ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﻛﺮﺩﻩﺍﻡ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺗﻮﺭﺍﺕ ﺷﻤﺎ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻲﻛﻨﺪ ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﻳﺪ‪ ،‬ﻭ ﺍﻭﻟﻴﻦ ﻛﺎﻓﺮ ﺑﻪ ﺁﻥ ﻣﺒﺎﺷﻴﺪ‪ ،‬ﻭ ﺁﻳﺎﺕ ﻣﺮﺍ ﺑﻪ ﺑﻬﺎء ﺍﻧﺪﻛﻲ ﻧﻔﺮﻭﺷﻴﺪ‪ ،‬ﻭ ﻓﻘﻂ ﺍﺯ ﻗﻬﺮ‬
‫ﻣﻦ ﺑﭙﺮﻫﻴﺰﻳﺪ)‪ (41‬ﻭ ﺣﻖ ﺭﺍ ﺑﻪ ﺑﺎﻃﻞ ﻣﺸﺘﺒﻪ ﻣﺴﺎﺯﻳﺪ ﻭﺣﻖ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻜﻨﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ‬
‫ﻣﻲﺩﺍﻧﻴﺪ)‪ (42‬ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﻪ ﭘﺎ ﺩﺍﺭﻳﺪ ﻭ ﺯﻛﺎﺕ ﺑﺪﻫﻴﺪ ﻭ ﺑﺎ ﺭﻛﻮﻉﻛﻨﻨﺪﮔﺎﻥ ﺭﻛﻮﻉ ﻛﻨﻴﺪ)‪(43‬‬
‫ﺁﻳﺎ ﺷﻤﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻧﻴﻜﻲ ﺃﻣﺮ ﻣﻲﻛﻨﻴﺪﻭ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻲﻧﻤﺎﺋﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﻤﺎ ﻛﺘﺎﺏ‬
‫ﺧﺪﺍ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻴﺪ ﺁﻳﺎ ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻧﻴﻨﺪﺍﺧﺘﻪﺍﻳﺪ)‪ (44‬ﻭ ﺑﻮﺳﻴﻠﺔ ﺻﺒﺮ ﻭ ﻧﻤﺎﺯ ﺍﺯ ﺧﺪﺍ‬
‫ﻳﺎﺭﻱ ﺟﻮﺋﻴﺪ ﻭﻣﺤﻘﻘﺎ ﺁﻥ ﺑﺰﺭﮔﺴﺖ ﻣﮕﺮ ﺑﺮ ﻓﺮﻭﺗﻨﺎﻥ)‪ (45‬ﻓﺮﻭﺗﻨﺎﻧﻴﻜﻪ ﮔﻤﺎﻥ ﻣﻼﻗﺎﺕ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﺑﻪ ﺍﻭ ﺭﺟﻮﻉ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ‪(46).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺣﻖﺗﻌﺎﻟﻲ ﻧﻌﻤﺖ ﺑﻲﺷﻤﺎﺭﻱ ﻭ ﺑﺎﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻨﺎﻳﺖ ﻛﺮﺩ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ‬
‫ﭘﻴﻤﺒﺮﺍﻧﻲ ﺍﺯ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﺑﺮﺍﻧﮕﻴﺨﺖ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻠﻚ ﻭ ﺳﻠﻄﻨﺖ ﺑﺨﺸﻴﺪ ﻭﺍﺯ ﺷﺮ ﺳﺘﻤﮕﺮﺍﻥ‬
‫ﻧﺠﺎﺗﺸﺎﻥ ﺩﺍﺩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻣﻦ ﻭ ﺳﻠﻮﻱ ﻭ ﻣﺎﺋﺪﻩ ﻓﺮﺳﺘﺎﺩ ﻭ ﺩﺭﻳﺎ ﺭﺍ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﺷﻜﺎﻓﺖ‪،‬‬
‫ﻭ ﻛﺘﺎﺑﻬﺎﻱ ﺁﺳﻤﺎﻧﻲ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﻳﻬﻮﺩﻳﺎﻥ ﻭ‬
‫ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺯﻳﺎﺩ ﺑﻮﺩﻧﺪ ﺧﺪﺍ ﺍﻭﻻً ﻧﻌﻤﺘﻬﺎﻱ ﻋﻤﻮﻣﻲ ﺭﺍ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﺑﺮ ﺍﻳﺸﺎﻥ ﺷﻤﺮﺩ‪،‬‬
‫ﺳﭙﺲ ﻧﻌﻤﺖﻫﺎﻱ ﺧﺼﻮﺹ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ‪ ،‬ﺗﺎ ﺑﻪ ﺁﻥ ﻣﺘﻮﺟﻪ ﺷﻮﻧﺪ ﻭ ﺑﺮﺍﻱ ﺷﻜﺮ ﺁﻥ ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﻧﺪ‪ ،‬ﻭ ﻻﺃﻗﻞ ﺍﺯ ﻓﺴﺎﺩ ﻭ ﺿﺪﻳﺖ ﺩﺳﺖ ﺑﺮﺩﺍﺭﻧﺪ‪ .‬ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﭼﻮﻥ ﺑﻪ ﺁﻥ ﻧﻌﻢ ﺍﻓﺘﺨﺎﺭ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺍﻧﺒﻴﺎء ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﻟﺬﺍ ﺧﺪﺍ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺨﺎﻃﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻨﺖ ﻧﻬﺎﺩﻩ ﻭﺍﺯ ﺍﻳﺸﺎﻥ ﻭﻓﺎﻱ ﺑﻪ ﻋﻬﺪ ﺭﺍ ﻣﻲﻃﻠﺒﺪ‪ .‬ﻭ‬
‫ﺍﺯ ﺟﻤﻠﺔ ﻋﻬﻮﺩ ﻭ ﭘﻴﻤﺎﻧﻬﺎﻱ ﺗﻮﺭﺍﺕ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﮔﺮ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎء ﺁﻣﺪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ‪،‬‬
‫ﻭ ﻟﺬﺍ ﻳﻬﻮﺩﻳﺎﻥ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺴﺆﻭﻟﻨﺪ ﻛﻪ ﭼﺮﺍ ﭘﻴﺶﻗﺪﻡ ﺩﺭ ﺍﻳﻤﺎﻥ ﻧﺸﺪﻧﺪ ﺑﻠﻜﻪ‬
‫ﺑﻌﻨﺎﺩ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺍﻭﻝ ﻛﺎﻓﺮ ﺑﻪ ﺁﻥ ﺷﺪﻧﺪ‪ .‬ﻭ ﺃﻣﺎ ﻋﻬﻮﺩ ﻭ ﻛﻠﻤﺎﺗﻲ ﻛﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻣﻲ‬
 ‫‪225‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺑﺎﺷﺪ ﺭﺍﺟﻊ ﺑﻪ ﻣﺤﻤﺪص‪،‬ﭘﺲ ﺗﻮﺻﻴﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﻪ ﺳﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺗﻮﺭﺍﺕ ﺑﺎﺏ ‪17‬‬
‫ﺷﻤﺎﺭﺓ ‪ 20‬ﻭ ﺑﺴﻔﺮ ﺗﺜﻨﻴﻪ ﺑﺎﺏ ‪ 33‬ﻭ ﺑﺎﺏ ‪ 18‬ﺷﻤﺎﺭﺓ ‪ 17‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺍﻧﺠﻴﻞ ﻳﻮﺣﻨﺎ‬
‫ﺑﺎﺏ ‪ 14‬ﻭ ﺑﺎﺏ ‪ 15‬ﺷﻤﺎﺭﺓ ‪ 26‬ﻭ ﺑﺎﻧﺠﻴﻞ ﺑﺮﻧﺎﺑﺎ ﺑﻜﺘﺎﺏ ﺍﻋﻤﺎﻝ ﺭﺳﻮﻻﻥ ﺑﺎﺏ ‪ 13‬ﺷﻤﺎﺭﺓ ‪1‬‬

‫ﺗﺎ ‪ 4‬ﻭ ﺷﻤﺎﺭﺓ ‪ 43‬ﻭ ﺑﻔﺼﻞ ‪ 112‬ﺁﻳﺔ ‪ 13‬ﺗﺎ ‪ 18‬ﻣﺮﺍﺟﻌﻪ ﮔﺮﺩﺩ‪ .‬ﻭ ﺩﺭ ﺟﻤﻠﺔ‪» :‬إِﻳﱠ َ‬
‫ﺎي‬
‫ﻓَﺎرَﻫﺒ ِ‬
‫ﻮن« ﻛﻠﻤﺔ ﺇﻳﺎﻱ ﻣﻘﺪﻡ ﺷﺪﻩ ﺑﺮ ﻓﺎﺭﻫﺒﻮﻥ ﻭ ﻫﻢ ﺑﺮ ﻓﺎﺗﻘﻮﻥ‪ ،‬ﻭ ﺍﻳﻦ ﺩﻻﻟﺖ ﺑﺮ ﺣﺼﺮ‬‫ُْ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﻓﻘﻂ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺍﺯ ﻗﻬﺮ ﺍﻭ ﺑﺮﺣﺬﺭ ﺑﺎﺷﻴﺪ‪ .‬ﻭ ﻛﻠﻤﺔ »ﻣﺼﺪﻗﺎً« ﺣﺎﻝ ﺍﺳﺖ‬
‫ْﺖ"‪ .‬ﻭ ﺍﮔﺮ ﺣﺎﻝ ﺑﺎﺷﺪ ﺍﺯ ﺿﻤﻴﺮ ﺁﻣﻨﻮﺍ‪ ،‬ﻳﻌﻨﻲ ﺍﮔﺮ ﺷﻤﺎ‬ ‫ﺑﺮﺍﻱ ﻣﺎء ﻣﻮﺻﻮﻟﻪ ﺩﺭ ﺟﻤﻠﺔ "ﺑِ َﻤﺎ أ َ‬
‫َﻧﺰﻟ ُ‬
‫ﺑﻪ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺗﺼﺪﻳﻖ ﺩﺍﺭﻳﺪ ﺑﺎﻳﺪ ﺑﻪ ﻣﺤﻤﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﺗﻜﺬﻳﺐ ﺍﻭ ﺗﻜﺬﻳﺐ‬
‫ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺍﺳﺖ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﻳﻜﻲ ﺍﻳﻨﻜﻪ ﻧﺸﺎﻧﻪﻫﺎﻱ ﻧﺒﻮﺕ ﻣﺤﻤﺪص ﺩﺭ ﺁﻥ ﺩﻭ‬
‫ﻛﺘﺎﺏ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﻭ ﺷﻬﺎﺩﺕ ﻛﺘﺐ ﺃﻧﺒﻴﺎء ﺣﻖ ﺍﺳﺖ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻣﺤﻤﺪ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩ‬
‫ﺗﻮﺭﺍﺕ ﺭﺍ‪ ،‬ﻭ ﺍﻳﻤﺎﻥ ﺷﻤﺎ ﺑﺎﻋﺚ ﺍﺯﺩﻳﺎﺩ ﺗﺼﺪﻳﻖ ﺑﻪ ﻛﺘﺐ ﺍﻧﺒﻴﺎء ﺳﺎﺑﻖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ‬
‫ﻣﺤﻤﺪص ﺑﻲﺳﻮﺍﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺗﻮﺭﺍﺕ ﺭﺍ ﻧﺨﻮﺍﻧﺪﻩ‪ ،‬ﭘﺲ ﺧﺒﺮ ﺍﻭ ﻭ ﺗﺼﺪﻳﻖ ﺍﻭ ﺑﻪ ﺗﻮﺭﺍﺕ ﺍﺯ‬
‫ﻭﺣﻲ ﺍﺳﺖ‪ .‬ﻭ ﺿﻤﻴﺮ ﺟﻤﻠﺔ »‪ «   ‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﮔﺮﺩﺩ ﺑﻪ "ﻣﺎ ﺃﻧﺰﻝ"‪ ،‬ﻛﻪ ﻗﺮﺁﻥ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﻲ ﺷﻤﺎ ﻳﻬﻮﺩﻳﺎﻥ ﺍﻭﻟﻴﻦ ﻛﺎﻓﺮ ﺑﻪ ﻗﺮﺁﻥ ﻧﺒﺎﺷﻴﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﮕﻮﻧﻪ ﺍﻳﺸﺎﻥ‬
‫ﺍﻭﻟﻴﻦ ﻛﺎﻓﺮ ﺑﻪ ﻗﺮﺁﻥ ﻧﺒﺎﺷﻨﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻣﺸﺮﻛﻴﻦ ﻗﺮﻳﺶ ﺍﻭﻟﻴﻦ ﻛﺎﻓﺮ ﺑﻪ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ؟‬
‫ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻭﻟﻴﺖ‪ ،‬ﺍﻭﻟﻴﺖ ﺯﻣﺎﻧﻲ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﻭﻟﻴﺖ ﺭﺗﺒﻲ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻛﻔﺮ‬
‫ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺿﺮﺭ ﺁﻥ ﺷﺪﻳﺪﺗﺮ ﻭ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪ .‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﺑﺎﺷﺪ؛‬
‫ﺷﻤﺎ ﻳﻬﻮﺩﻳﺎﻥ ﺣﺎﺿﺮ ﻧﺴﺒﺖ ﺑﻪ ﻳﻬﻮﺩﻳﺎﻥ ﺁﻳﻨﺪﻩ ﺍﻭﻟﻴﻦ ﻛﺎﻓﺮ ﺑﻪ ﻗﺮﺁﻥ ﻧﺒﺎﺷﻴﺪ‪ ،‬ﻳﻌﻨﻲ ﻳﻬﻮﺩﻳﺎﻥ‬
‫ﺑﻌﺪﻱ ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﺍﻗﺘﺪﺍ ﻛﻨﻨﺪ ﺷﻤﺎ ﻣﺴﺆﻭﻟﻴﺪ‪ .‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺿﻤﻴﺮ "ﺍﻭ‪‬ﻝ ﻛﺎﻓﺮ" ﺑﺮﮔﺮﺩﺩ‬
‫ﺑﻪ ﻣﺎء ﻣﻮﺻﻮﻟﻪ ﺩﺭ ﺟﻤﻠﺔ‪... :‬ﻣﺎﻣﻌﮑﻢ‪ ،...‬ﻳﻌﻨﻲ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺑﻪ ﻗﺮﺁﻥ ﻧﻴﺎﻭﺭﻳﺪ ﺍﻭﻟﻴﻦ ﻛﺎﻓﺮ‬
‫ﺑﻪ ﺗﻮﺭﺍﺕ ﻣﻲﺑﺎﺷﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺁﻳﺎﺗﻲ ﺩﺭ ﻭﺻﻒ ﻣﺤﻤﺪص ﺩﺭ ﺗﻮﺭﺍﺕ ﺁﻣﺪﻩ‪ ،‬ﭘﺲ ﺗﻜﺬﻳﺐ‬
‫ﻛﺮﺩﻩﺍﻳﺪ ﻭ ﭘﺲ ﺍﺯ ﺷﻤﺎ ﺑﻪ ﺷﻤﺎ ﺍﻗﺘﺪﺍ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﭘﺲ ﺍﻭﻟﻴﻦ ﻛﺴﻴﻜﻪ ﺑﺎ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ‬
‫ﺳﺘﺮ ﺣﻘﻴﻘﺘﻲ ﺭﺍ ﻛﺮﺩﻩ ﺷﻤﺎﺋﻴﺪ ﻧﻪ ﺍﻫﻞ ﻣﻜﻪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪226‬‬

‫ﻭ ﺟﻤﻠﺔ‪ «     » :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻋﺪﻩﺍﻱ ﺍﺯ ﻋﻠﻤﺎﻱ ﻳﻬﻮﺩ‬
‫ﺑﺮﺍﻱ ﺣﻔﻆ ﺩﻛﺎﻥ ﻭ ﺭﻳﺎﺳﺖ ﺧﻮﺩ ﻭ ﺑﺮﺍﻱ ﮔﺮﻓﺘﻦ ﺗﺤﻒ ﻭ ﻫﺪﺍﻳﺎ ﻭ ﻭﺟﻮﻩ ﺩﻳﻨﻲ ﻛﻪ ﺍﺯ ﻓﻘﺮﺍ‬
‫ﻭ ﺯﻳﺮﺩﺳﺘﺎﻥ ﻭ ﻋﻮﺍﻡ ﻳﻬﻮﺩ ﻣﻲﮔﺮﻓﺘﻨﺪ ﺑﻪ ﻣﺤﻤﺪ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﺍﻳﻤﺎﻥ ﺑﻪ‬
‫ﻣﺤﻤﺪص ﺑﺎﺯﺍﺭﺷﺎﻥ ﻛﺴﺎﺩ ﻣﻲﺷﺪ ﻭ ﻟﺬﺍ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻨﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﻬﺎء ﻛﻢ ﺩﻧﻴﺎ‪،‬‬
‫ﻭ ﺣﺘﻲ ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﻧﻴﺰ ﻛﻪ ﻣﻮﺟﺐ ﺍﺳﻼﻡ ﻋﻮﺍﻡ ﺍﻳﺸﺎﻥ ﻣﻲﺷﺪ ﺑﻪ ﺧﺎﻃﺮ ﻣﻨﺎﻓﻊ ﺩﻧﻴﺎ‬
‫ﻋﻤﻞ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻭ ﺁﻥ ﺁﻳﺎﺕ ﺭﺍ ﺑﻪ ﻋﻮﺍﻡ ﺍﺭﺍﺋﻪ ﻧﻤﻲﺩﺍﺩﻧﺪ‪ ،‬ﻋﻴﻨﺎً ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﻋﻠﻤﺎء ﻭ‬
‫ﺭﺅﺳﺎﻱ ﺩﻳﻨﻲ ﻫﻤ‪‬ﺸﺎﻥ ﮔﺮﻓﺘﻦ ﻭﺟﻮﻫﺎﺕ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺑﺮﺍﻱ ﺑﺮﺩﻥ ﻣﻨﺎﻓﻊ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭﻃﺒﻖ ﻣﻴﻞ ﻋﻮﺍﻡ ﺧﺮﺍﻓﺎﺕ ﺭﺍ ﺗﺮﻭﻳﺞ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ ﻣﻨﺎﻓﻊ ﺩﻧﻴﺎ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﻣﻨﺎﻓﻊ ﺩﻳﻦ ﺑﺴﻴﺎﺭ ﻧﺎﭼﻴﺰ ﻭ ﻗﻠﻴﻞ ﺍﺳﺖ‪.‬‬
‫ﺣﻖﺗﻌﺎﻟﻲ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭ ﺁﻳﺔ ‪ 41‬ﺃﻣﺮ ﺑﺎﻳﻤﺎﻥ ﻭ ﺗﺮﻙ ﻛﻔﺮ ﻧﻤﻮﺩﻩ‪ ،‬ﺩﺭ ﺁﻳﺔ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‬
‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﮔﻤﺮﺍﻩ ﻧﺴﺎﺯﻳﺪ‪ ،‬ﻭ ﮔﻤﺮﺍﻩﻛﺮﺩﻥ ﺩﻳﮕﺮﺍﻥ ﺑﺪﻭ ﻃﺮﻳﻖ ﺍﺳﺖ‪:‬‬
‫ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﺩﺭ ﺭﺍﻩ ﺣﻖ ﻭ ﺩﻻﺋﻞ ﺁﻥ ﺍﻳﺮﺍﺩ ﻭ ﺍﺷﻜﺎﻝﺗﺮﺍﺷﻲ ﻛﻨﺪ ﻭ ﺭﺍﻩ ﺷﻚ ﻭ ﺷﺒﻬﻪ‬
‫ﺑﺎﺯﻛﻨﺪ ﺑﺮﺍﻱ ﻃﺎﻟﺒﻴﻦ ﺣﻖ‪.‬‬
‫ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺭﺍﻩ ﺣﻖ ﻭ ﺩﻻﺋﻞ ﺁﻥ ﺭﺍ ﻛﺘﻤﺎﻥ ﻛﻨﺪ ﻭ ﺑﻴﺎﻥ ﻧﻨﻤﺎﻳﺪ ﺟﻤﻠﺔ‪" :‬ﻻﺗﻠﺒﺴﻮا‪ "...‬ﻧﻬﻲ‬
‫ﺍﺯ ﻃﺮﻳﻖ ﺍﻭﻝ‪ ،‬ﻭ ﺟﻤﻠﺔ‪" :‬ﺗﮑﺘﻤﻮا‪ "...‬ﻧﻬﻲ ﺍﺯ ﻃﺮﻳﻖ ﺩﻭﻡ ﺍﺳﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﻋﻠﻤﺎﻱ ﻳﻬﻮﺩ ﻛﻪ‬
‫ﭼﻨﻴﻦ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻭ ﺟﻤﻠﻪ‪» :‬وأﻧﺘﻢ ﺗﻌﻠﻤﻮن« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺒﺢ ﺍﺷﺘﺒﺎﻩ ﻛﺎﺭﻱ ﻭ ﻳﺎ ﻛﺘﻤﺎﻥ‬
‫ﺑﺮﺍﻱ ﻋﻠﻤﺎ ﺑﺪﺗﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﺮﺍﻱ ﻫﺮ ﻛﺴﻲ ﻗﺒﻴﺢ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﺑﺮﺍﻱ ﻋﺎﻟﻢ ﺍﻇﻬﺎﺭ‬
‫ﺣﻖ ﻭﺍﺟﺐﺗﺮ ﺍﺳﺖ‪ ،‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺍﮔﺮ ﻛﺴﻲ ﺣﻖ ﺭﺍ ﺑﮕﻮﻳﺪ ﺁﻧﺎﻧﻜﻪ ﻋﺎﻟﻤﻨﺪ ﻳﺎ‬
‫ﺍﺷﻜﺎﻝﺗﺮﺍﺷﻲ ﻣﻲﻛﻨﻨﺪ ﻭﻳﺎ ﻛﺘﻤﺎﻥ ﺣﻖ‪ ،‬ﻭ ﺗﻘﻠﻴﺪ ﺭﺍ ﺑﺮﺍﻱ ﺟﻬﺎﻝ ﻭﺍﺟﺐ ﻛﺮﺩﻩﺍﻧﺪ ﺗﺎ ﺍﻳﻨﻜﻪ‬
‫ﻣﺒﺎﺩﺍ ﺟﻬﺎﻝ ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪ "...   " :‬ﺧﻄﺎﺏ ﺑﻪ ﻳﻬﻮﺩ ﺍﺳﺖ ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻛﻔﺎﺭ ﻣﻜﻠﻒ ﺑﺮ ﻓﺮﻭﻋﻨﺪ ﻭ ﺑﺮ ﺗﺮﻙ ﻓﺮﻭﻉ ﻋﻘﺎﺏ ﻣﻲﺷﻮﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪" :‬واﻟﺮﮐﻌﻮا‪ "...‬ﺍﮔﺮ‬
‫ﺭﻛﻮﻉ ﻧﻤﺎﺯﻱ ﺑﺎﺷﺪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﻟﺰﻭﻡ ﻧﻤﺎﺯ ﺟﻤﺎﻋﺖ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻣﻌﻨﻲ ﻓﺮﻭﺗﻨﻲ ﻭ‬
 ‫‪227‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺧﻀﻮﻉ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺣﻖ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻳﺎ ﭼﻮﻥ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻧﻤﺎﺯ ﺧﻮﺩ ﺭﻛﻮﻉ ﻧﺪﺍﺷﺘﻨﺪ‬
‫ﺣﻖﺗﻌﺎﻟﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺃﻣﺮ ﺑﺮﻛﻮﻉ ﻧﻤﻮﺩﻩ‪.‬‬
‫ﻭ ﭼﻮﻥ ﻳﻬﻮﺩ ﺑﻪ ﺳﺎﻳﺮ ﻣﺮﺩﻡ ﻣﻲﮔﻔﺘﻨﺪ ﺑﻪ ﻫﻤﻴﻦ ﺯﻭﺩﻱ ﺭﺳﻮﻟﻲ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻣﺒﻌﻮﺙ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺗﺮﻏﻴﺐ ﺑﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺁﻣﺪ ﺧﻮﺩﺷﺎﻥ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺬﻣﺖ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻧﺤﻮ‬
‫ﺗﻌﺠﺐ ﻓﺮﻣﻮﺩﻩ؛ ﺁﻳﺎ ﺷﻤﺎ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺃﻣﺮ ﺑﻪ ﻧﻴﻜﻲ ﻣﻲﻛﻨﻴﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻤﻮﺩﻳﺪ! ﻭ‬
‫ﺍﻳﻦ ﻋﻤﻞ ﻗﺒﻴﺤﻲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺁﻧﻜﻪ ﺃﻣﺮ ﺑﻪ ﻧﻴﻜﻲ ﻛﻨﺪ ﻭ ﺧﻮﺩ ﺑﺠﺎ ﻧﻴﺎﻭﺭﺩ ﮔﻮﻳﺎ ﺟﻤﻊ ﺑﻴﻦ‬
‫ﺿﺪﻳﻦ ﻭ ﻧﻘﻴﻀﻴﻦ ﻛﺮﺩﻩ‪ ،‬ﺑﺎ ﻗﻮﻝ ﻣﺮﺩﻡ ﺭﺍ ﺗﺮﻏﻴﺐ ﻭ ﺑﺎ ﻓﻌﻞ ﺧﻮﺩ ﻣﺮﺩﻡ ﺭﺍ ﺍﻋﺮﺍﺽ ﺩﺍﺩﻩ‪ ،‬ﺑﺎ‬
‫ﻗﻮﻝ ﺧﻮﺩ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﻋﺼﻴﺎﻥ ﺑﺎﺯﺩﺍﺷﺘﻪ ﻭﻟﻲ ﺑﺎ ﻋﻤﻞ ﺧﻮﺩ ﺟﺮﺋﺖ ﺩﺍﺩﻩ‪ ،‬ﺑﺎ ﻗﻮﻝ ﺩﺭ ﺩﻝ‬
‫ﻣﺮﺩﻡ ﻧﻔﻮﺫ ﻛﺮﺩﻩ ﻭﻟﻲ ﺑﻪ ﻋﻤﻞ ﻣﺮﺩﻡ ﺭﺍ ﺗﻨﻔﺮ ﺩﺍﺩﻩ‪ ،‬ﻭ ﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ " :‬ﻣﺜﻞ‬
‫اﻟﺬی ﻳﻌﻠﻢ اﻟﻨﺎس اﻟﺨﻴﺮ و ﻻ ﻳﻌﻤﻞ ﺑﻪ ﮐﺎﻟﺴﺮاج ﻳﻀﻲء ﻟﻠﻨﺎس و ﻳﺤﺮق ﻧﻔﺴﻪ"‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫ﺩﺍﺳﺘﺎﻥ ﺁﻧﻜﻪ ﺑﻪ ﻣﺮﺩﻡ ﺧﻴﺮ ﻣﻲﺁﻣﻮﺯﺩ ﻭ ﺧﻮﺩ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻧﻤﻲﻛﻨﺪ ﺩﺍﺳﺘﺎﻥ ﭼﺮﺍﻏﻲ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺭﻭﺷﻨﻲ ﻣﻲﺩﻫﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﻲﺳﻮﺯﺍﻧﺪ‪ .‬ﻭ ﺩﺭ ﺭﻭﺍﻳﺘﻲ ﺁﻣﺪﻩ ﻛﻪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﻫﻞ‬
‫ﺑﻬﺸﺖ ﻣﺸﺮﻑ ﻣﻲﺷﻮﻧﺪ ﺑﺮ ﺩﻭﺯﺥ ﻭ ﻋﺪﻩﺍﻱ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﻣﻲﺑﻴﻨﻨﺪ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ‬
‫ﺑﻪ ﺑﺮﻛﺖ ﺗﻌﻠﻴﻢ ﺷﻤﺎ ﻭﺍﺭﺩ ﺑﻬﺸﺖ ﺷﺪﻳﻢ‪ ،‬ﺁﻧﺎﻥ ﮔﻮﻳﻨﺪ ﻋﺎﺩﺕ ﻣﺎ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺃﻣﺮ ﺑﻪ ﺧﻮﺑﻲ‬
‫ﻣﻲﻛﺮﺩﻳﻢ ﻭﻟﻲ ﺧﻮﺩﻣﺎﻥ ﺑﻪ ﺟﺎ ﻧﻤﻲﺁﻭﺭﺩﻳﻢ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ ﻋﻤﻞ ﻳﻚ ﻣﺮﺩ ﭼﻨﺎﻥ ﺍﺛﺮﻱ ﺩﺭ ﻫﺰﺍﺭﺍﻥ‬
‫ﻣﺮﺩ ﻣﻲﮔﺬﺍﺭﺩ ﻛﻪ ﮔﻔﺘﺎﺭ ﻫﺰﺍﺭ ﻣﺮﺩ ﺩﺭ ﻳﻚ ﻧﻔﺮ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻭ ﺿﻤﻴﺮ إﻧﻬﺎ ﻟﮑﺒﻴﺮة ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﺟﻤﻴﻊ ﺃﻭﺍﻣﺮ ﻭ ﺧﻄﺎﺑﺎﺗﻲ ﻛﻪ ﺑﻪ‬
‫ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺷﺪﻩ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﮔﺮﺩﺩ ﺑﺎﺳﺘﻌﺎﻧﻪ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﻧﻤﺎﺯ‪ ،‬ﻫﺮ‬
‫ﻛﺪﺍﻡ ﺑﺎﺷﺪ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻭ ﻇﻦ ﺩﺭ ﺟﻤﻠﺔ‪   :‬ﺭﺍ ﺑﺮﺧﻲ ﺑﻪ ﻣﻌﻨﻲ )ﮔﻤﺎﻥ( ﻭ ﺑﻌﻀﻲ ﺑﻪ ﻣﻌﻨﻲ "ﻋﻠﻢ"‬
‫ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﭼﻮﻥ ﻣﻘﺎﻡ ﻣﺪﺡ ﺍﺳﺖ ﺑﺎﻳﺪ ﻇﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻤﺎﻥ "ﻋﻠﻢ" ﺑﺎﺷﺪ‪.‬‬
‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﻼﻗﺎﺕ ﺭﺏ ﺩﻳﺪﻥ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﻋﺮﻑ ﻣﻲﮔﻮﻳﻨﺪﻓﻼﻧﻲ ﻣﺮگ ﺭﺍ‬
‫ﻣﻼﻗﺎﺕ ﻛﺮﺩ ﻭ ﻳﺎ ﺍﮔﺮ ﻛﻮﺭﻱ ﺭﺍ ﺍﺟﺎﺯﺓ ﻣﻼﻗﺎﺕ ﺷﺎﻩ ﺩﺍﺩﻧﺪ ﻭ ﺍﻭ ﺭﻓﺖ ﺑﺎ ﺷﺎﻩ ﺳﺨﻦ ﮔﻔﺖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪228‬‬

‫ﻣﻲﮔﻮﻳﻨﺪ ﺍﺟﺎﺯﺓ ﻣﻼﻗﺎﺕ ﺩﺍﺷﺘﻪ ﻭ ﻣﻼﻗﺎﺕ ﻛﺮﺩﻩ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺷﺎﻩ ﺭﺍ ﻧﺪﻳﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ‬
‫ﻣﻼﻗﺎﺕ ﻟﻄﻒ ﻭ ﻋﻨﺎﻳﺖ‪ ،‬ﻭ ﻳﺎ ﻋﺘﺎﺏ ﻭ ﺳﻄﻮﺕ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﺭﺏ ﺍﺯ ﺻﻔﺎﺕ ﻓﻌﻞ ﺍﺳﺖ ﻛﻪ‬
‫ﻫﻤﺎﻥ ﻟﻄﻒ ﻭ ﺭﺣﻤﺖ ﻭ ﻳﺎ ﻋﻘﺎﺏ ﻭ ﺳﻄﻮﺕ ﺑﺎﺷﺪ‪.‬‬

‫‪          ‬‬

‫‪            ‬‬
‫*‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻧﻌﻤﺘﻲ ﺭﺍ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﻋﻄﺎ ﻛﺮﺩﻡ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺮﺗﺮﻱ‬
‫ﺩﺍﺩﻡ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ)‪ (47‬ﻭ ﺑﭙﺮﻫﻴﺰﻳﺪ ﺍﺯ ﺭﻭﺯﻳﻜﻪ ﻫﻴﭻ ﻛﺴﺒﻪ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﺟﺰﺍ ﺩﺍﺩﻩ ﻧﺸﻮﺩ ﻭ‬
‫ﺷﻔﺎﻋﺖ ﺍﺯ ﻛﺴﻲ ﭘﺬﻳﺮﻓﺘﻪ ﻧﮕﺮﺩﺩ ﻭ ﻓﺪﺍ ﻭ ﻋﻮﺽ ﺍﺯ ﻛﺴﻲ ﮔﺮﻓﺘﻪ ﻧﺸﻮﺩ ﻭ ﺍﻫﻞ ﻗﻴﺎﻣﺖ‬
‫ﻳﺎﺭﻱ ﻧﺸﻮﻧﺪ‪(48).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﺪﺍ ﺧﻄﺎﺏ ﻧﻤﻮﺩﻩ ﺑﻪ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﺑﺸﻨﻮﻧﺪ ﻭ ﻣﺘﻨﺒﻪ ﺷﻮﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ‬

‫ﺍﺯ "‪ "  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﭘﻴﻐﻤﺒﺮﺍﻥ ﻓﺮﺳﺘﺎﺩﻡ ﻭ ﺳﻠﻄﻨﺖ ﻭ‬
‫ﺗﻤﻜﻦ ﺩﺍﺩﻡ ﺩﺭ ﻣﻴﺎﻥ ﺟﻬﺎﻧﻴﺎﻥ ﺯﻣﺎﻥ ﺧﻮﺩﺗﺎﻥ‪ ،‬ﻳﻌﻨﻲ ﺑﺮ ﻣﻮﺣﺪﻳﻦ ﺁﻥ ﺯﻣﺎﻥ ﺷﻤﺎ ﺭﺍ ﺑﺮﺗﺮﻱ‬
‫ﺩﺍﺩﻡ ﻧﻪ ﺑﺮ ﻣﺮﺩﻡ ﻗﺒﻞ ﻭ ﺑﻌﺪ‪ ،‬ﭘﺲ ﺁﻳﻪ ﺩﻻﻟﺖ ﻧﺪﺍﺭﺩ ﺑﺮ ﺑﺮﺗﺮﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﺗﻤﺎﻡ ﺃﻣﻢ‪ .‬ﻭ‬
‫ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺁﻳﺔ ‪ 48‬ﺻﺮﺍﺣﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﭼﻨﺪ ﭼﻴﺰ ﻧﻴﺴﺖ‪:‬‬
‫‪ -1‬ﻛﺴﻲ ﺭﺍ ﺑﻪ ﺟﺮﻡ ﻛﺲ ﺩﻳﮕﺮ ﺟﺰﺍ ﻧﻤﻲﺩﻫﻨﺪ‪.‬‬
‫‪ -2‬ﺷﻔﺎﻋﺖ ﺍﺯ ﻛﺴﻲ ﭘﺬﻳﺮﻓﺘﻪ ﻧﮕﺮﺩﺩ‪.‬‬
‫‪ -3‬ﻓﺪﺍ ﻭ ﻋﻮﺽ ﻧﻤﻲﮔﻴﺮﻧﺪ‪.‬‬
‫‪ -4‬ﻫﻴﭻ ﻛﺲ ﺑﻴﺎﺭﻱ ﻛﺲ ﺩﻳﮕﺮ ﺗﻮﺍﻧﺎ ﻧﻴﺴﺖ‪.‬‬
‫ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺩﺭ ﻗﻴﺎﻣﺖ ﻣﺎﻧﻨﺪ ﺩﻧﻴﺎ ﭘﺎﺭﺗﻲﺑﺎﺯﻱ ﻭ ﺭﺷﻮﻩ ﻭ ﺗﻤﻠﻖ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻛﺴﻲ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﺭﺃﻱ ﺧﺪﺍ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺟﺰﺍﺋﻲ ﻭ ﻛﻴﻔﺮﻱ ﻛﻪ ﻣﻌﻴﻦ ﺷﺪﻩ ﺍﻭ ﺭﺍ‬
‫ﻣﻨﺼﺮﻑ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭘﺲ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﺷﻔﺎﻋﺖ ﺁﻣﺪﻩ ﭼﻴﺴﺖ؟ ﮔﻮﺋﻴﻢ‬
‫ﺁﻳﻪﺍﻱ ﺩﺭ ﺍﺛﺒﺎﺕ ﺷﻔﺎﻋﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﻠﻖ ﺑﺎﺷﺪ‪ ،‬ﻧﻴﺎﻣﺪﻩ‪ ،‬ﻭ ﺷﻔﺎﻋﺘﻲ ﻛﻪ ﺑﻪ ﺗﻘﺎﺿﺎﻱ ﻣﺮﺩﻡ‬
 ‫‪229‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻭﻣﻴﻞ ﻣﺮﺩﻡ ﺑﺎﺷﺪ ﺩﺭ ﻗﺮﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﭼﻨﻴﻦ ﺷﻔﺎﻋﺘﻲ ﺑﻪ ﻃﻮﺭ‬
‫ﻣﻄﻠﻖ ﻧﻔﻲﺷﺪﻩ‪ ،‬ﻭ ﺍﺯ ﺍﺛﺒﺎﺕ ﺷﻔﺎﻋﺖ ﺑﻪ ﻃﻮﺭ ﻣﻄﻠﻖ ﺧﺒﺮﻱ ﻭ ﺍﺛﺮﻱ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺷﻔﺎﻋﺘﻲ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺍﺛﺒﺎﺕ ﺷﺪﻩ‪ ،‬ﻳﺎ ﺑﺮﺍﻱ ﺍﻣﻮﺭ ﺩﻧﻴﻮﻱ ﺍﺛﺒﺎﺕ ﺷﺪﻩ‪ ،‬ﻭ ﻳﺎ ﻣﺮﺑﻮﻁ ﺍﺳﺖ ﺑﻪ ﺍﺑﻼﻍ ﺭﺣﻤﺖ‬
‫ﺧﺪﺍ ﺩﺭ ﺁﺧﺮﺕ ﻛﻪ ﺑﻮﺳﻴﻠﺔ ﻣﻘﺮﺑﻴﻦ ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ‪ ،‬ﺁﻥ ﻫﻢ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻭ ﻛﺴﺎﻧﻲ ﻛﻪ ﺧﺪﺍ‬
‫ﺍﺯ ﺩﻳﻦ ﺁﻧﺎﻥ ﻭ ﺍﺯ ﺍﻋﻤﺎﻝ ﺁﻧﺎﻥ ﺧﻮﺷﻨﻮﺩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻌﻨﻲ ﺷﻔﺎﻋﺖ ﺍﺳﺘﻐﻔﺎﺭ ﺑﺎﺷﺪ‪ ،‬ﺍﺳﺘﻐﻔﺎﺭ‬
‫ﺍﻧﺒﻴﺎء ﻭ ﻣﻼﺋﻜﻪ‪ ،‬ﻓﻘﻂ ﺍﺯ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻣﻤﻜﻦ ﺍﺳﺖ ﻧﻔﻊ ﺩﻫﺪ‪ .‬ﻭ ﺍﮔﺮ ﺭﻭﺍﻳﺎﺗﻲ ﺩﺭ ﺍﺛﺒﺎﺕ‬
‫ﺷﻔﺎﻋﺖ ﻃﺒﻖ ﺩﻟﺨﻮﺍﻩ ﻣﺮﺩﻡ ﺑﺎﺷﺪ‪ ،‬ﺗﻤﺎﻣﺎً ﺿﻌﻴﻒ ﺍﻟﺴﻨﺪ ﻭ ﻣﺨﺪﻭﺵ ﺍﻟﻤﺘﻦ ﻭ ﺍﺯ ﺟﻌﺎﻻﻥ ﻭ‬
‫ﻛﺬﺍﺑﺎﻥ ﻭ ﻏﺎﻟﻴﺎﻥ ﻭ ﺑﻲﺩﻳﻨﺎﻥ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﻭ ﻣﺜﻼ ﻣﺠﻠﺴﻲ ﺩﺭ ﺟﻠﺪ ﻫﺸﺘﻢ ﺑﺤﺎﺭ ﺟﺪﻳﺪ‬
‫ﺍﺣﺎﺩﻳﺜﻲ ﺁﻭﺭﺩﻩ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺷﻔﺎﻋﺖ ﻛﻪ ﻳﻚ ﺣﺪﻳﺚ ﺻﺤﻴﺢﺍﻟﺴﻨﺪ ﺗﺎﻡ ﺍﻟﺪﻻﻟﻪ ﺩﺭ ﺁﻥ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﻃﺒﻖ ﺩﺳﺘﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺃﺋﻤﺔ ﻫﺪﻱ‪ ‬ﺑﻪ ﺩﻳﻮﺍﺭ ﺯﺩ ﻭ ﺑﺪﻭﺭ‬
‫ﺍﻧﺪﺍﺧﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺍﺣﺎﺩﻳﺜﻲ ﺑﺴﻴﺎﺭ ﻧﻴﺰ ﺩﺭ ﻧﻔﻲ ﺷﻔﺎﻋﺖ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺃﺋﻤﻪ‪ ‬ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﺁﻥ ﺍﺣﺎﺩﻳﺚ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﺁﻧﺮﺍ ﺫﻛﺮ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ‪ .‬ﻭ ﺍﻧﺸﺎءﺍﷲ ﺩﺭ ﺫﻳﻞ ﺁﻳﺔ‬
‫‪ 254‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻣﻌﻨﻲ ﺷﻔﺎﻋﺖ ﻭﺻﺤﺖ ﻭ ﺳﻘﻢ ﻭ ﻛﻴﻔﻴﺖ ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻣﻲﻛﻨﻴﻢ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ‬
‫ﻛﺴﺎﻧﻴﻜﻪ ﻗﻮﺍﻧﻴﻦ ﺧﺪﺍ ﺭﺍ ﻣﻌﻄﻞ ﮔﺬﺍﺭﻧﺪ ﻭ ﻣﺮﺩﻡ ﻣﺴﻠﻤﺎﻥ ﺭﺍ ﺑﻪ ﻣﻌﺎﺻﻲ ﺟﺮﻱ ﻛﻨﻨﺪ ﻭ ﺑﻠﻜﻪ‬
‫ﺍﺳﻼﻡ ﺭﺍ ﻣﺴﺨﺮﻩ ﻛﻨﻨﺪ ﺁﻣﺪﻧﺪ ﺷﻔﺎﻋﺖ ﻭﺳﻴﻌﻲ ﺑﺪﻭﻥ ﻗﻴﺪﻭﺑﻨﺪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺗﺮﺍﺷﻴﺪﻧﺪ ﻭ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺧﺴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﺧﺮﻩ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻳﺎ ﻗﻮﺍﻧﻴﻦ ﺇﻟﻬﻲ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪               ‬‬
‫)زﻟﺰال‪(۸-۷ :‬‬
‫)ﻃﻮر‪(۲۱ :‬‬ ‫‪      ‬‬
‫)ﻣﺪﺛﺮ‪(۳۸ :‬‬ ‫‪      ‬‬
‫‪*   *        ‬‬ ‫‪‬‬
‫)ﻣﻌﺎرج‪(۱۴-۱۱ :‬‬ ‫‪       *   ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪230‬‬

‫ﻣﻲﺗﻮﺍﻥ ﻟﻐﻮ ﺷﻤﺮﺩ؟‪ ،‬ﻭ ﺁﻳﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﺧﺪﺍﺋﻴﻜﻪ ﻗﻮﺍﻧﻴﻦ ﻛﻴﻔﺮﻱ ﺍﻭ ﻃﺒﻖ ﻋﺪﻝ ﺍﺳﺖ‬
‫ﺩﺳﺖ ﺍﺯ ﻛﻴﻔﺮ ﻣﻌﻴﻦ ﺑﺮﺩﺍﺭﺩ؟‪ ،‬ﻭ ﺁﻳﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺨﻠﻮﻗﻲ ﺍﺯ ﺍﺟﺮﺍﻱ ﻛﻴﻔﺮ ﺍﻟﻬﻲ ﻛﻪ ﻃﺒﻖ‬
‫ﻋﺪﻝ ﺍﺳﺖ ﺟﻠﻮﮔﻴﺮﻱ ﻛﻨﺪ؟ ﺟﻮﺍﺏ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﺫﻳﻞ ﻫﻤﺎﻥ ﺁﻳﻪ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬

‫‪         ‬‬

‫‪        ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﻭﺭﻳﺪ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺯﻳﺮ ﺑﺎﺭ ﺳﻠﻄﺔ ﻓﺮﻋﻮﻥ ﻛﻪ ﺑﺪﺗﺮﻳﻦ ﻋﺬﺍﺑﻬﺎ‬
‫ﺭﺍ ﺑﻪ ﺷﻤﺎ ﻣﻲﺩﺍﺩﻧﺪ ﻭ ﭘﺴﺮﺍﻥ ﺷﻤﺎ ﺭﺍ ﻣﻲﻛﺸﺘﻨﺪ ﻭ ﺯﻧﺎﻧﺘﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻣﻲﮔﺬﺍﺷﺘﻨﺪ ﻧﺠﺎﺕ‬
‫ﺩﺍﺩﻳﻢ‪ ،‬ﺍﻳﻦ ﺑﻼ ﻭ ﺍﻣﺘﺤﺎﻥ ﺑﺰﺭﮔﻲ ﺑﻮﺩ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ‪(49).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻳﺴﻮﻣﻮﻧﮑﻢ ‪ ...‬ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴﺎﻡ ﺁﺯﺍﺭ ﻭ ﺷﻜﻨﺠﻪ ﺑﻮﺩ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺍﺯ‬
‫ﻣﺮﺩ ﻭ ﺯﻥ ﺍﻳﺸﺎﻥ ﺑﻴﮕﺎﺭﻱ ﻣﻲﻛﺸﻴﺪﻧﺪ ﻭ ﺑﻜﺎﺭﻫﺎﺋﻲ ﻭﺍ ﻣﻲﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺑﭽﻪﻫﺎ ﺭﺍ ﻣﻲﻛﺸﺘﻨﺪ‪ ،‬ﻭ‬
‫ﺯﻧﺎﻥ ﺭﺍ ﺑﻪ ﻛﻨﻴﺰﻱ ﻣﻲﺑﺮﺩﻧﺪ ﻭ ﺍﺯ ﺗﺮﺱ ﺍﺯﺩﻳﺎﺩ ﺟﻤﻌﻴﺖ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺗﺮﺱ ﺍﺯ ﻗﺪﺭﺕ ﻭ‬
‫ﺳﻄﻮﺕ ﺁﻧﺎﻥ ﺍﻃﻔﺎﻟﺸﺎﻥ ﺭﺍ ﻣﻲﻛﺸﺘﻨﺪ‪.‬‬

‫‪          ‬‬
‫*‬

‫‪          ‬‬

‫‪       ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﻭﺭﻳﺪ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﺭﻳﺎ ﺭﺍ ﺷﻜﺎﻓﺘﻴﻢ ﻭ ﺷﻤﺎ ﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩﻳﻢ‬
‫ﻭ ﭘﻴﺮﻭﺍﻥ ﻓﺮﻋﻮﻥ ﺭﺍ ﻏﺮﻕ ﻧﻤﻮﺩﻳﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﻤﺎ ﻧﻈﺮ ﻣﻲﻛﺮﺩﻳﺪ)‪ (50‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻛﻪ‬
‫ﻣﻮﺳﻲ ﺭﺍ ﭼﻬﻞ ﺷﺐ ﻭﻋﺪﻩ ﻛﺮﺩﻳﻢ‪ ،‬ﭘﺲ ﺍﺯ ﺭﻓﺘﻦ ﺍﻭ ﺷﻤﺎ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﺑﻪ ﺧﺪﺍﺋﻲ ﮔﺮﻓﺘﻴﺪ ﻭ‬
‫ﺣﺎﻝ ﺁﻧﻜﻪ ﺳﺘﻢ ﻛﺮﺩﻳﺪ)‪ (51‬ﺳﭙﺲ ﺍﺯ ﺷﻤﺎ ﺑﻌﺪ ﺍﺯ ﭼﻨﻴﻦ ﻛﺎﺭ ﮔﺬﺷﺘﻴﻢ ﺗﺎ ﺷﺎﻳﺪ ﺷﻤﺎ‬
‫ﺷﻜﺮﮔﺰﺍﺭ ﺑﺎﺷﻴﺪ‪(52).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺣﻖﺗﻌﺎﻟﻲ ﺑﻪ ﻣﻮﺳﻲ ﻓﺮﻣﻮﺩ ﺑﻪ ﻃﻮﺭ ﺑﺮﻭﺩ‪ ،‬ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ،‬ﻫﺎﺭﻭﻥ ﺑﺮﺍﺩﺭﺵ ﺭﺍ‬
‫ﺑﻪ ﺟﺎﻱ ﺧﻮﺩ ﮔﺬﺍﺷﺖ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﻻﺯﻡ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩ‪ ،‬ﺩﺭ ﻣﺪﺗﻲ ﻛﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﺩﺭ‬
‫ﻃﻮﺭ ﺑﻮﺩ‪ ،‬ﺳﺎﻣﺮﻱ ﻛﻪ ﻧﺎﻡ ﺍﻭ ﻧﻴﺰ ﻣﻮﺳﻲ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻛﺴﺎﻧﻲ ﺑﻮﺩ ﻛﻪ ﮔﺎﻭ ﺭﺍ ﻣﻘﺪﺱ‬
 ‫‪231‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﻪ ﻇﺎﻫﺮ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﻏﻴﺎﺏ ﻣﻮﺳﻲ ﻓﺘﻨﻪﺍﻱ ﺑﺮﭘﺎ ﻛﺮﺩ‪ ،‬ﻭ ﺍﻳﻦ‬
‫ﻓﺘﻨﻪ ﺍﻣﺘﺤﺎﻧﻲ ﺷﺪ ﺑﺮﺍﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭ ﻓﺘﻨﺔ ﺍﻭ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﭼﻮﻥ ﻫﺎﺭﻭﻥ ﺑﻪ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ‬
‫ﮔﻔﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺯﻳﻨﺘﻬﺎﻱ ﻓﺮﻋﻮﻧﻴﺎﻥ ﭘﺎﻙ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻃﻼ ﺁﻻﺕ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺩﺍﺭﻳﺪ ﺍﺯ‬
‫ﺧﻮﺩ ﺩﻭﺭ ﻛﻨﻴﺪ‪ ،‬ﺳﺎﻣﺮﻱ ﻓﺮﺻﺘﻲ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻭ ﻫﻤﺎﻥ ﺯﻳﻨﺖﻫﺎ ﻭ ﻃﻼﻫﺎ ﺭﺍ ﺟﻤﻊ ﻭ ﺑﻪ‬
‫ﺷﻜﻞ ﮔﻮﺳﺎﻟﻪﺍﻱ ﺳﺎﺧﺖ ﻭ ﺩﺭ ﺟﻮﻑ ﺁﻥ ﺳﻮﺭﺍﺧﻲ ﺗﻬﻴﻪ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﺻﺪﺍﺋﻲ ﻣﺎﻧﻨﺪ‬
‫ﺻﺪﺍﻱ ﮔﺎﻭ ﺧﺎﺭﺝ ﻣﻲﺷﺪ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺖ ﺍﻳﻦ ﺍﺳﺖ ﺧﺪﺍﻱ ﺷﻤﺎ ﻭ ﺧﺪﺍﻱ ﻣﻮﺳﻲ‪.‬‬
‫ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻛﻪ ﺍﻛﺜﺮﺍ ﻧﺎﺩﺍﻥ ﻭ ﻃﻼ ﺩﻭﺳﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺴﺎﻣﺮﻱ ﺍﻗﺘﺪﺍ ﻛﺮﺩﻩ ﻭﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺑﻪ‬
‫ﺳﺠﺪﻩ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺁﻧﺮﺍ ﺑﻪ ﺧﺪﺍﺋﻲ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻣﮕﺮ ﻋﺪﺓ ﻛﻤﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‪ .‬ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﭘﺲ‬
‫ﺍﺯ ﭼﻬﻞ ﺷﺐ ﺑﺮﮔﺸﺖ ﻭ ﻓﺘﻨﺔ ﺳﺎﻣﺮﻱ ﺭﺍ ﺩﻳﺪ ﻭ ﺑﺎ ﻋﺘﺎﺏ ﻭ ﺧﻄﺎﺏ ﻗﻮﻡ ﺧﻮﺩ ﺭﺍ ﻣﺘﻮﺟﻪ‬
‫ﺣﻘﻪﺑﺎﺯﻱ ﺳﺎﻣﺮﻱ ﻛﺮﺩ ﻭ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﺭﻳﺰﻩﺭﻳﺰﻩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺗﻮﺑﻪ ﺩﺍﺩ‪ ،‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﺗﻮﺑﺔ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﮔﺬﺷﺖ ﻧﻤﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺗﻔﺼﻴﻞ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺩﺭ ﺳﻮﺭﻩﻫﺎﻱ‬
‫ﺑﻌﺪﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺯﺷﺖ ﻣﺴﺘﺤﻖ ﻋﺬﺍﺏ ﺷﺪﻧﺪ‪ ،‬ﺧﺪﺍ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﮔﺬﺷﺖ‪ ،‬ﻭﻟﻲ ﺑﺎﺯ ﭼﻨﺎﻧﭽﻪ ﺷﺎﻳﺪ ﻭ ﺑﺎﻳﺪ ﺷﻜﺮ ﻧﻜﺮﺩﻧﺪ‪.‬‬

‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﻛﻪ ﺑﻪ ﻣﻮﺳﻲ ﻛﺘﺎﺏ ﻭ ﺟﺪﺍﻛﻨﻨﺪﺓ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﻋﻄﺎ‬
‫ﻛﺮﺩﻳﻢ ﺗﺎ ﺷﻤﺎ ﻫﺪﺍﻳﺖ ﻳﺎﺑﻴﺪ‪(53).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻟﻒ ﻭ ﻻﻡﺍﻟﻜﺘﺎﺏ ﺍﺷﺎﺭﻩ ﺑﻪ ﻫﻤﺎﻥ ﻛﺘﺎﺏ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻛﻪ ﺁﻧﺮﺍ ﻓﺮﻗﺎﻥ ﻧﺎﻣﻴﺪﻩ‪،‬‬
‫ﺯﻳﺮﺍ ﺟﺪﺍﻛﻨﻨﺪﺓ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺑﻮﺩ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ‪ ،‬ﻛﻪ ﻓﺎﺭﻕ ﺑﻴﻦ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻳﻦ‬
‫ﻣﻮﺳﻲ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﺑﺮﺍﻱ ﺃﻣﺖ ﺍﻭ ﺗﻮﺭﺍﺕ ﻣﻴﺰﺍﻥ ﻭ ﺍﻣﺎﻡ ﺑﻮﺩﻩ‬
‫ﺑﺮﺍﻱ ﺷﻨﺎﺧﺖ ﺣﻖ ﻭ ﺑﺎﻃﻞ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻳﻦ ﺃﻣﺖ‪ ،‬ﻗﺮﺁﻥ‪ ،‬ﺍﻣﺎﻡ ﻭ ﻣﻴﺰﺍﻥ ﺍﺳﺖ‪.‬‬

‫‪         ‬‬

‫‪          ‬‬

‫‪     ‬‬

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪232‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻴﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﻛﻪ ﻣﻮﺳﻲ ﺑﻪ ﻗﻮﻡ ﺧﻮﺩ ﮔﻔﺖ ﺍﻱ ﻗﻮﻡ ﻣﻦ‪ ،‬ﺷﻤﺎ ﺑﻪ ﺧﻮﺩﺗﺎﻥ‬
‫ﻣﺤﻘﻘﺎ ﺳﺘﻢ ﻛﺮﺩﻳﺪ ﺑﻮﺍﺳﻄﺔ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﻲ‪ ،‬ﭘﺲ ﺑﺴﻮﻱ ﺧﺎﻟﻖ ﺧﻮﺩ ﺑﺮﮔﺮﺩﻳﺪ ﻭ ﺧﻮﺩﺗﺎﻥ ﺭﺍ‬
‫ﺑﻜﺸﻴﺪ‪ ،‬ﺍﻳﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺑﺴﺖ ﻧﺰﺩ ﺧﺎﻟﻘﺘﺎﻥ ﻛﻪ ﺗﻮﺑﺔ ﺷﻤﺎ ﺭﺍ ﻣﻲﭘﺬﻳﺮﺩ ﺯﻳﺮﺍ ﺍﻭ ﺗﻮﺑﻪﭘﺬﻳﺮ‬
‫ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(54).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،   :‬ﺑﻪ ﺣﺴﺐ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺑﻜﺸﻴﺪ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺧﻮﺩﻛﺸﻲ ﻃﺒﻖ ﺁﻳﺔ ‪ 29‬ﺳﻮﺭﺓ ﻧﺴﺎء ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)ﻧﺴﺎء‪(۲۹ :‬‬ ‫‪    ‬‬
‫ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﭼﮕﻮﻧﻪ ﺑﻪ ﻗﻮﻡ ﻣﻮﺳﻲ ﺃﻣﺮ ﺷﺪﻩ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺑﻜﺸﻴﺪ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﻳﺸﺎﻥ ﻣﺄﻣﻮﺭ ﻧﺸﺪﻧﺪ ﻛﻪ ﻫﺮ ﻛﺲ ﺧﻮﺩ ﺭﺍ ﺑﻜﺸﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﺑﻪ ﻗﺘﻞ ﺧﻮﺩﻳﻬﺎ‪ ،‬ﻳﻌﻨﻲ‬
‫ﺑﻪ ﻗﺘﻞ ﻓﺎﻣﻴﻞ ﻭ ﻫﻤﻮﻃﻨﺎﻥ ﺧﻮﺩ‪ ،‬ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﻲ‬
‫ﺷﺮﻛﺴﺖ ﻭﻟﻲ ﺍﺯ ﺗﺮﺱ ﺩ‪‬ﻡ ﻧﺰﺩﻧﺪ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺟﺒﺮﺍﻥ ﺍﻳﻦ ﮔﻨﺎﻩ ﺯﺷﺖ‪ ،‬ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻛﻪ‬
‫ﺍﻳﻦ ﺟﻤﻴﻌﺖ ﻫﻔﺘﺼﺪﻫﺰﺍﺭ ﻧﻔﺮﻱ ﺑﺮﻳﺰﻧﺪ ﺑﺮ ﻳﻜﺪﻳﮕﺮ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺩﻳﮕﺮﻱ ﺭﺍ ﺑﻜﺸﺪ‪،‬‬
‫ﻭﻟﻮﺍﻳﻨﻜﻪ ﺧﻮﺩﺵ ﻛﺸﺘﻪ ﺷﻮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﻴﺪﺍﻥ ﺟﻬﺎﺩ ﺑﺎ ﻣﺸﺮﻛﻴﻦ‪ ،‬ﭼﮕﻮﻧﻪ ﻫﺮ ﻛﺲ ﺍﺣﺘﻤﺎﻝ‬
‫ﻛﺸﺘﻪﺷﺪﻥ ﺧﻮﺩ ﺭﺍ ﻣﻲﺩﻫﺪ‪ ،‬ﻭﻟﻲ ﺑﺮﺍﻱ ﺍﻃﺎﻋﺖ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﺑﺎﻳﺪ ﺟﻬﺎﺩ ﻛﻨﻨﺪ‪ .‬ﭘﺲ ﺑﺮﺍﻱ‬
‫ﺍﻳﻨﻜﻪ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻫﻤﻪ ﺩﻻﻻﺕ ﻭ ﻣﻌﺠﺰﺍﺕ ﻭﺍﺿﺤﻪ ﺑﻪ ﭼﻨﻴﻦ ﻇﻠﻢ ﻭ ﺷﺮﻛﻲ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ ،‬ﻭ‬
‫ﺳﭙﺲ ﺗﻮﺑﻪ ﻭﺍﻇﻬﺎﺭ ﻧﺪﺍﻣﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﻨﺪ ﻛﻪ ﺁﻳﺎ ﺩﺭ ﺍﻇﻬﺎﺭ‬
‫ﻧﺪﺍﻣﺖ ﺻﺎﺩﻗﻨﺪ ﻳﺎ ﻛﺎﺫﺏ‪ ،‬ﻟﺬﺍ ﻣﺄﻣﻮﺭ ﺑﻪ ﻗﺘﺎﻝ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺷﺪﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺷﺮﻭﻉ ﺑﻪ ﻗﺘﻞ‬
‫ﻳﻜﺪﻳﮕﺮ ﻧﻤﻮﺩﻧﺪ ﺗﺎﺭﻳﻜﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﻭ ﻫﺎﺭﻭﻥ‪ ‬ﺩﻋﺎ ﻭ‬
‫ﺗﻀﺮﻉ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍ ﻣﻲﻛﺮﺩﻧﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﻭﺣﻲ ﺁﻣﺪ ﺑﻪ ﺭﻓﻊ ﻗﺘﻞ ﻭ ﻗﺒﻮﻟﻲ ﺗﻮﺑﻪ‪.‬‬
‫‪           ‬‬

‫‪*        ‬‬

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 ‫‪233‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩﺁﺭﻳﺪ ﻭﻗﺘﻴﻜﻪ ﮔﻔﺘﻴﺪ ﺍﻱ ﻣﻮﺳﻲ ﻣﺎ ﺍﻳﻤﺎﻥ ﺑﻪ ﺗﻮ ﻧﻤﻲﺁﻭﺭﻳﻢ ﺗﺎ ﺧﺪﺍ ﺭﺍ‬
‫ﺁﺷﻜﺎﺭﺍ ﺑﺒﻴﻨﻴﻢ‪ ،‬ﭘﺲ ﺷﻤﺎ ﺭﺍ ﺻﺎﻋﻘﺔ ﻣﺮگ ﮔﺮﻓﺖ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻧﺎﻇﺮ ﺑﻮﺩﻳﺪ)‪ (55‬ﺳﭙﺲ ﺷﻤﺎ‬
‫ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩﻳﻢ ﭘﺲ ﺍﺯ ﻣﺮﺩﻧﺘﺎﻥ ﺗﺎ ﺑﺎﺷﺪ ﻛﻪ ﺷﻜﺮﮔﺰﺍﺭﻳﺪ‪(56).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺟﻨﺎﻳﺎﺕ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﻭ ﺍﻟﻄﺎﻑ ﺧﻮﺩ ﺭﺍ‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺑﻪ ﻳﺎﺩ ﺍﻳﺸﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻭ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﭼﻮﻥ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﺗﻮﺭﺍﺕ ﺭﺍ‬
‫ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺁﻭﺭﺩ ﻭ ﮔﻔﺖ ﺣﻖﺗﻌﺎﻟﻲ ﺑﺎ ﻣﻦ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﺭﺍ ﺑﺮﺍﻳﻢ ﻓﺮﺳﺘﺎﺩﻩ‪،‬‬
‫ﻳﻬﻮﺩ ﮔﻔﺘﻨﺪ ﻣﺎ ﺳﺨﻦ ﺗﻮ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻤﻲﻛﻨﻴﻢ ﺗﺎ ﺧﺪﺍ ﺭﺍ ﺑﺎ ﭼﺸﻢ ﺧﻮﺩ ﺑﺒﻴﻨﻴﻢ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ‬
‫ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺳﺆﺍﻝ ﻣﻮﺳﻲ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺩﺭ ﺁﻳﺔ ‪ 143‬ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ‪:‬‬
‫)اﻋﺮاف‪(۱۴۳ :‬‬ ‫‪     ‬‬
‫ﺍﺯ ﻗﻮﻝ ﺧﻮﺩﺵ ﻧﺒﻮﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﻗﻮﻝ ﻗﻮﻣﺶ ﺑﻮﺩﻩ‪ ،‬ﻭﮔﺮﻧﻪ ﺷﺄﻥ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪‬‬

‫ﺑﺎﻻﺗﺮ ﺍﺳﺖ ﺍﺯ ﭼﻨﻴﻦ ﺳﺆﺍﻝ ﻣﺤﺎﻝ ﺟﺎﻫﻼﻧﻪﺍﻱ‪ .‬ﻭ ﺟﻤﻠﺔ‪ «...» :‬ﺧﻄﺎﺑﺴﺖ ﺑﻪ‬
‫ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﻛﻪ ﭘﺲ ﺍﺯ ﺩﺭﺧﻮﺍﺳﺖ ﺩﻳﺪﻥ ﺧﺪﺍ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﻛﻪ ﻣﻨﺰﻩ ﺍﺳﺖ ﺍﺯ ﺩﻳﺪﻩ ﺷﺪﻥ‪،‬‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺻﺎﻋﻘﺔ ﻣﺮگ ﻣﺒﺘﻼ ﻛﺮﺩ‪ ،‬ﻭ ﺳﭙﺲ ﻣﻨﺖ ﮔﺬﺍﺷﺖ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩ ﺗﺎ‬
‫ﺍﻳﻤﺎﻧﺸﺎﻥ ﺯﻳﺎﺩ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺷﻜﺮ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺟﺎ ﺁﺭﻧﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﺩﺭ ﺁﻥ ﺻﺎﻋﻘﻪ‬
‫ﺑﻴﻬﻮﺵ ﮔﺮﺩﻳﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﻫﻮﺵ ﺁﻣﺪ ﺍﺯ ﺍﻳﻦ ﺳﺆﺍﻝ ﺑﻲﺟﺎﻱ ﻗﻮﻡ ﺧﻮﺩ ﻛﻪ ﺑﻪ ﺯﺑﺎﻥ ﺍﻭ‬
‫ﺟﺎﺭﻱ ﺷﺪﻩ ﺑﻮﺩ ﺗﻮﺑﻪ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ ‪ 143‬ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺁﻣﺪﻩ‪.‬‬

‫‪           ‬‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﺑﺮ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﺳﺎﻳﻪﺑﺎﻥ ﻧﻤﻮﺩﻳﻢ ﻭ ﺑﺮ ﺷﻤﺎ ﻣﻦّ ﻭ ﺳﻠﻮﻱ )ﺗﺮﻧﺠﺒﻴﻦ ﻭ ﻣﺮﻍ(‬
‫ﻓﺮﻭﺩ ﺁﻭﺭﺩﻳﻢ ﻭ ﮔﻔﺘﻴﻢ ﺍﺯ ﺭﻭﺯﻳﻬﺎﻱ ﭘﺎﻛﻴﺰﻩ ﺑﺨﻮﺭﻳﺪ ﻭﻟﻴﻜﻦ ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﺎ ﺳﺘﻢ ﻧﻜﺮﺩﻧﺪ ﺑﻪ‬
‫ﺧﻮﺩﺷﺎﻥ ﺳﺘﻢ ﻧﻤﻮﺩﻧﺪ‪(57).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ "‪ "‬ﺁﻧﺴﺖ ﻛﻪ ﭼﻮﻥ ﺑﻪ ﺑﻴﺎﺑﺎﻥ ﺗﻴﻪ ﻣﺒﺘﻼ ﺑﻪ ﺁﻓﺘﺎﺏ ﺷﺪﻧﺪ‬
‫ﺩﺭ ﻣﺪﺗﻴﻜﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﺭﻓﺘﻦ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﻭ ﺟﻨﮓ ﺑﺎ ﻋﻤﺎﻟﻘﻪ ﺑﻮﺩﻧﺪ ﭘﺲ ﻛﻮﺗﺎﻫﻲ ﻛﺮﺩﻧﺪ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪234‬‬

‫ﺑﻪ ﻣﻮﺳﻲ ﮔﻔﺘﻨﺪ ﺗﻮ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﺮﻭﻳﺪ ﻭ ﻗﺘﺎﻝ ﻛﻨﻴﺪﻣﺎ ﺍﻳﻨﺠﺎ ﻣﻲﻧﺸﻴﻨﻴﻢ ﻭ ﻟﺬﺍ ﺩﺭ ﺁﻥ‬
‫ﺑﻴﺎﺑﺎﻥ ﺳﺮ ﺩﺭ ﮔﻢ ﻭ ﺣﻴﺮﺍﻥ ﺷﺪﻧﺪ ﻭ ﻫﺮ ﻗﺪﺭ ﺳﻴﺮ ﻣﻲﻛﺮﺩﻧﺪ ﺑﻪ ﺟﺎﻱ ﺍﻭﻝ ﻣﻲﺭﺳﻴﺪﻧﺪ‪ ،‬ﻭ‬
‫ﻣﺪﺗﻬﺎ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩﻧﺪ ﺗﺎ ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﻓﻮﺕ ﺷﺪ‪ ،‬ﺩﺭ ﺁﻥ ﻣﺪﺕ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺃﻣﺮ ﺣﻖﺗﻌﺎﻟﻲ‬
‫ﺍﺑﺮ ﺑﺮ ﺳﺮ ﺍﻳﺸﺎﻥ ﺳﺎﻳﻪ ﻣﻲﺍﻓﻜﻨﺪﻭ ﻣﻦ ﻭ ﺳﻠﻮﻱ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪.‬‬

‫‪          ‬‬

‫‪         ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻴﻜﻪ ﮔﻔﺘﻴﻢ ﺩﺍﺧﻞ ﺍﻳﻦ ﻗﺮﻳﻪ ﺷﻮﻳﺪ ﻭ ﺍﺯ ﻣﻴﻮﻩ ﻭ ﻃﻌﺎﻡ ﻭ‬
‫ﻏﺬﺍﻱ ﺁﻥ ﻛﻪ ﻓﺮﺍﻭﺍﻥ ﺍﺳﺖ ﺑﺨﻮﺭﻳﺪ ﻭ ﺍﺯ ﺩﺭﺏ ﺁﻥ ﺑﺎ ﺣﺎﻝ ﻓﺮﻭﺗﻨﻲ ﻭﺍﺭﺩ ﺷﻮﻳﺪ ﻭ ﺑﮕﻮﺋﻴﺪ‬
‫ﺧﺪﺍﻳﺎ ﮔﻨﺎﻩ ﻣﺎ ﺭﺍ ﺑﺒﺨﺶ‪ ،‬ﮔﻨﺎﻫﺎﻥ ﺷﻤﺎ ﺭﺍ ﻣﻲﺑﺨﺸﻢ ﻭ ﺃﺟﺮ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ ﺯﻳﺎﺩ‬
‫ﻣﻲﻛﻨﻴﻢ‪(58).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﺮﻳﻪ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﺁﻳﺔ ‪ 21‬ﺳﻮﺭﺓ ﻣﺎﺋﺪﻩ ﻛﻪ ﺣﻀﺮﺕ‬
‫ﻣﻮﺳﻲ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﻣﺎﺋﺪﻩ‪(۲۱ :‬‬ ‫‪     ‬‬

‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺍﻣﻮﺍﻝ ﻛﻔﺎﺭ ﺁﻧﺠﺎ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﺒﺎﺡ ﻛﺮﺩ ﻭﻟﻲ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺍﺯ ﺩﺭﺏ‬
‫ﻗﺒﻪﺍﻳﻜﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺑﺮﺍﻱ ﻋﺒﺎﺩﺕ ﻧﺼﺐ ﻛﺮﺩﻩ ﺑﻮﺩﻩ ﻛﻪ ﺁﻧﺮﺍ ﻣﺠﻤﻊ‬
‫ﻣﻲﮔﻔﺘﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺩﺭ ﺣﺎﻝ ﻋﺒﺎﺩﺕ ﺁﻧﺠﺎ ﺟﻤﻊ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﭼﻮﻥ ﻭﺍﺭﺩ ﺷﺪﻳﺪ ﺧﺪﺍ ﺭﺍ‬

‫ﺳﺠﺪﻩ ﻛﻨﻴﺪ ﻭ ﺭﻳﺰﺵ ﮔﻨﺎﻫﺎﻥ ﺭﺍ ﺑﺨﻮﺍﻫﻴﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،" " :‬ﻫﻤﻴﻦ‬

‫ﺍﺳﺘﻐﻔﺎﺭ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ‪ ‬ﺍﺯ ﺑﺎﺏ ﺣﻂ ﻭ ﺑﻤﻌﻨﻲ ﺭﻳﺰﺵ ﺍﺳﺖ‪.‬‬

‫‪           ‬‬

‫‪     ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﺁﻧﺎﻧﻜﻪ ﺳﺘﻢ ﻛﺮﺩﻧﺪ ﻗﻮﻟﻲ ﻛﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻧﺪ ﺩﺭ‬
‫ﻧﺘﻴﺠﻪ ﺑﺮ ﻫﻤﺎﻧﺎﻥ ﻋﺬﺍﺑﻲ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﻪ ﻛﻴﻔﺮ ﺑﺪﻛﺎﺭﻱ ﻭﻧﺎﻓﺮﻣﺎﻧﻲ ﺍﻳﺸﺎﻥ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻳﻢ‪(59).‬‬
 235 – ‫( ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ‬1) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ ﮔﻔﺘﺎﺭﻳﻜﻪ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻣﺄﻣﻮﺭ ﮔﻔﺘﻦ ﺁﻥ ﺑﻮﺩﻧﺪ ﻭ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻧﺪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺩﺭ‬:‫ﻧﻜﺎﺕ‬

‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻋﺬﺍﺏ‬.‫ ﺑﻄﻮﺭ ﻣﺴﺨﺮﻩ ﺣﻨﻄﺔ ﻣﻲﮔﻔﺘﻨﺪ ﻛﻪ ﺑﻪ ﻣﻌﻨﻲ ﮔﻨﺪﻡ ﺍﺳﺖ‬ ‫ﻋﻮﺽ‬
.‫ ﻧﻔﺮ ﺍﺯ ﺑﺰﺭﮔﺎﻧﺸﺎﻥ ﻫﻼﻙ ﺷﺪﻧﺪ‬24000 ‫ﺁﺳﻤﺎﻧﻲ ﻣﺮﺽ ﻃﺎﻋﻮﻥ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺳﺒﺐ ﺁﻥ‬

         

             

*      

‫ ﭘﺲ ﻣﺎ‬،‫ ﻭ ﺑﻴﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﺭﺍ ﻛﻪ ﻣﻮﺳﻲ ﺑﺮﺍﻱ ﻗﻮﻡ ﺧﻮﺩ ﺍﺯ ﻣﺎ ﺁﺏ ﺧﻮﺍﺳﺖ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﻭﻫﺮ ﺩﺳﺘﻪ ﺍﺯ‬،‫ ﭘﺲ ﺷﻜﺎﻓﺘﻪ ﺷﺪ ﺍﺯ ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﭼﺸﻤﻪ‬،‫ﮔﻔﺘﻴﻢ ﻋﺼﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺳﻨﮓ ﺑﺰﻥ‬
‫ﻣﺮﺩﻡ ﻣﺤﻞ ﺁﺑﺸﺨﻮﺭ ﺧﻮﺩ ﺭﺍ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﮔﻔﺘﻴﻢ ﺍﺯ ﺭﻭﺯﻱ ﺧﺪﺍ ﺑﺨﻮﺭﻳﺪ ﻭ ﺑﻴﺎﺷﺎﻣﻴﺪ ﻭ ﺩﺭ‬
(60).‫ﺭﻭﻱ ﺯﻣﻴﻦ ﺑﻪ ﻓﺴﺎﺩ ﺑﺮﻣﺨﻴﺰﻳﺪ‬
‫ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬،‫ ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﻧﻌﻤﺘﻬﺎﺋﻴﻜﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺷﻤﺎﺭﻩ ﻛﺮﺩﻩ‬:‫ﻧﻜﺎﺕ‬
‫ ﻭ ﺣﻀﺮﺕ ﺍﻭ ﺍﺯ‬،‫ ﺩﺭﺧﻮﺍﺳﺖ ﺁﺏ ﻛﺮﺩﻧﺪ‬‫ﺑﻴﺎﺑﺎﻥ ﺗﻴﻪ ﻣﺤﺘﺎﺝ ﺑﻪ ﺁﺏ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻣﻮﺳﻲ‬
‫ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺳﻨﮓ ﺑﺰﮔﺮﻱ‬،‫ ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﻋﺼﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺳﻨﮓ ﺑﺰﻥ‬،‫ﺧﺪﺍ ﺧﻮﺍﺳﺖ‬
‫ ﭼﻮﻥ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺩﻭﺍﺯﺩﻩ ﺳﺒﻂ ﻭ ﻃﺎﺋﻔﻪ‬،‫ﺑﻮﺩﻩ ﻛﻪ ﺍﺯ ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﭼﺸﻤﻪ ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ‬
.‫ ﻭ ﻫﺮ ﻃﺎﺋﻔﻪ ﺍﺯ ﭼﺸﻤﻪﺍﻱ ﺧﻮﺩ ﺭﺍ ﺳﻴﺮﺍﺏ ﻣﻲﻛﺮﺩ‬،‫ﺑﻮﺩﻧﺪ‬

             

         

          

          

            

*    

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪236‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻴﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﺭﺍ ﻛﻪ ﮔﻔﺘﻴﺪ ﺍﻱ ﻣﻮﺳﻲ ﻣﺎ ﻫﺮﮔﺰ ﺑﺮ ﻳﻚ ﻃﻌﺎﻡ ﺻﺒﺮ‬
‫ﻧﻤﻲﻛﻨﻴﻢ‪ ،‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺑﺨﻮﺍﻥ ﻛﻪ ﺑﻴﺮﻭﻥ ﺁﺭﺩ ﺑﺮﺍﻱ ﻣﺎ ﺍﺯ ﺭﻭﺋﻴﺪﻧﻲﻫﺎﻱ ﺯﻣﻴﻦ ﺍﺯ‬
‫ﺳﺒﺰﻳﺠﺎﺕ )ﺗﺮﻩ ﻭ ﻧﻌﻨﺎ ﻭ ﮔﺸﻨﻴﺰ ﻭ ﺭﻳﺤﺎﻥ( ﻭ ﺧﻴﺎﺭ ﺁﻥ ﻭ ﺳﻴﺮ ﺁﻥ ﻭ ﻋﺪﺱ ﺁﻥ ﻭ ﭘﻴﺎﺯ ﺁﻥ‪،‬‬
‫ﻣﻮﺳﻲ ﮔﻔﺖ ﺁﻳﺎ ﺁﻧﭽﻪ ﺭﺍ ﭘﺴﺖﺗﺮ ﺍﺳﺖ ﺗﻘﺎﺿﺎ ﺩﺍﺭﻳﺪ ﺑﻪ ﺟﺎﻱ ﺁﻧﭽﻪ ﺑﻬﺘﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺷﻬﺮ‬
‫ﻓﺮﻭﺩ ﺁﺋﻴﺪ ﻛﻪ ﻫﺮ ﭼﻪ ﺧﻮﺍﺳﺘﻪﺍﻳﺪ ﺁﻧﺠﺎ ﺑﺮﺍﻱ ﺷﻤﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺫﻟﺖ ﻭ ﺑﻴﭽﺎﺭﮔﻲ ﺑﺮ ﺁﻧﻬﺎ‬
‫ﺯﺩﻩ ﺷﺪ ﻭ ﺩﭼﺎﺭ ﺧﺸﻢ ﺇﻟﻬﻲ ﺷﺪﻧﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﻪ ﺟﻬﺖ ﻛﻔﺮ ﺍﻳﺸﺎﻧﺴﺖ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻭ ﺑﻪ‬
‫ﺳﺒﺐ ﺍﻳﻨﻜﻪ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺭﺍ ﺑﻪ ﻧﺎﺣﻖ ﻣﻲﻛﺸﺘﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﻪ ﺳﺒﺐ ﻋﺼﻴﺎﻥ ﻭ ﻋﺎﺩﺕ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬
‫ﺑﻪ ﺗﺠﺎﻭﺯ‪(61).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺗﻴﻪ ﻃﻌﺎﻣﻲ ﺟﺰ ﻣﻦ ﻭ ﺳﻠﻮﻱ ﻧﺒﻮﺩ ﻭ ﺍﻳﻦ ﻃﻌﺎﻡ ﻫﺮ ﺭﻭﺯ‬
‫ﺍﻳﺸﺎﻥ ﺑﻮﺩ‪ ،‬ﮔﻔﺘﻨﺪ ﻣﺎ ﺑﻪ ﻳﻚ ﻃﻌﺎﻡ ﻗﺎﻧﻊ ﻧﻴﺴﺘﻴﻢ ﻭ ﺩﺭ ﻫﺮ ﺃﻣﺮﻱ ﺍﺯ ﺃﻣﻮﺭ ﻟﺠﺎﺟﺖ ﻛﺮﺩﻩ ﻭ‬
‫ﺣﺘﻲ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍﺋﻲ ﻛﻔﺮ ﻭﺭﺯﻳﺪﻩ ﻭ ﺑﻲﺍﻋﺘﻨﺎﺋﻲ ﻛﺮﺩﻧﺪ ﻭ ﺭﺳﻮﻻﻥ ﺧﺪﺍ ﺭﺍ ﻛﺸﺘﻨﺪ‪ ،‬ﻟﺬﺍ‬
‫ﻣﺒﺘﻼ ﺑﻪ ﺧﺸﻢ ﺇﻟﻬﻲ ﻭ ﺫﻟﺖ ﻭ ﻣﺴﻜﻨﺖ ﺷﺪﻧﺪ ﻭ ﺗﻤﺎﻡ ﺍﻳﻨﻬﺎ ﺑﺮﺍﻱ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻭ ﺗﺠﺎﻭﺯ ﺍﺯ ﺣﺪ‪‬‬
‫ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﻋﻄﺎﻱ ﺇﻟﻬﻲ ﺧﺸﻨﻮﺩ ﻭ ﻗﺎﻧﻊ ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﺘﻞ ﺍﻧﺒﻴﺎء‪ ،‬ﻗﺘﻞ‬
‫ﺣﻀﺮﺕ ﺯﻛﺮﻳﺎ ﻭ ﻳﺤﻴﻲ ﻭ ﺳﺎﻳﺮﻳﻦ ﺍﺳﺖ‪.‬‬

‫‪         ‬‬

‫‪           ‬‬

‫‪* ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﻭ ﻧﺼﺎﺭﻱ ﻭ ﺻﺎﺑﺌﻴﻦ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ‬

‫ﺧﺪﺍ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻋﻤﻞ ﺷﺎﻳﺴﺘﻪ ﻛﻨﺪ ﺑﺮ ﺍﻳﺸﺎﻥ ﺍﺟﺮﺷﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ‬
‫ﻣﺤﻔﻮﻅ ﻭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻪ ﺧﻮﻓﻲ ﻭ ﻧﻪ ﺍﻧﺪﻭﻫﻲ ﺍﺳﺖ‪(62).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺔ ‪ 69‬ﺳﻮﺭﺓ ﻣﺎﺋﺪﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﻗﻴﺎﻣﺖ ﺩﺍﺭﺩ ﻭ ﻋﻤﻞ ﺻﺎﻟﺢ ﻛﻨﺪ ﺍﻫﻞ ﻧﺠﺎﺕ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺻﺎﺑﺌﻴﻦ ﻗﻮﻣﻲ ﺑﻮﺩﻩﺍﻧﺪ‬
‫ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻪ ﻭﻟﻲ ﺑﻪ ﺳﺘﺎﺭﮔﺎﻥ ﺗﻮﺟﻪ ﻭ ﺗﻮﺳﻞ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭ‬
 ‫‪237‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻃﺎﺋﻔﻪﺍﻱ ﺍﺯ ﻣﺠﻮﺱ ﭼﻨﻴﻦ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺁﻳﺔ ‪ 17‬ﺳﻮﺭﺓ ﺣﺞ ﭼﻨﺎﻧﻜﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻘﺎﺑﻞ‬
‫ﻣﻮﺣﺪﻳﻦ ﺁﻭﺭﺩﻩ ﻫﻤﺎﻧﻄﻮﺭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻘﺎﺑﻞ ﻣﺸﺮﻛﻴﻦ ﺁﻭﺭﺩﻩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﺻﻞ ﺩﻳﻦ ﻛﻪ ﻣﺎﻳﺔ‬
‫ﻧﺠﺎﺗﺴﺖ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻣﺒﺪﺃ ﻭ ﻣﻌﺎﺩ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻘﺎﻳﺪ ﺣﻘﺔ ﺩﻳﮕﺮ ﻣﻮﺟﺐ ﻓﻀﻴﻠﺖ ﻭ ﺭﻓﻊ‬
‫ﺩﺭﺟﺎﺗﺴﺖ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺑﮕﻮﺋﻴﻢ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍﻱ ﺣﻘﻴﻘﻲ ﻭ ﺍﻧﺠﺎﻡ ﻋﻤﻞ ﺻﺎﻟﺢ ﺑﺪﻭﻥ ﻗﺒﻮﻝ‬
‫ﺭﺳﺎﻟﺖ ﻣﺤﻤﺪص ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﭘﺲ ﺍﻳﻤﺎﻥ ﺑﻪ ﺭﺳﺎﻟﺖ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﺍﺻﻮﻝ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺍﮔﺮ‬
‫ﺑﺨﻮﺍﻫﻴﻢ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﻗﻴﺎﻣﺖ ﺁﻭﺭﻳﻢ ﺑﺎﻳﺪ ﻛﻴﻔﻴﺖ ﻭ ﺻﻔﺎﺕ ﺧﺪﺍﻱ ﺣﻘﻴﻘﻲ ﻭ ﻗﻴﺎﻣﺖ ﺭﺍ‬
‫ﺑﻮﺍﺳﻄﺔ ﻭﺣﻲ ﺇﻟﻬﻲ ﺩﺭﻙ ﻛﻨﻴﻢ‪ .‬ﻭ ﺭﺳﻞ ﻭ ﻛﺘﺐ ﺇﻟﻬﻲ ﻭ ﻣﻼﺋﻜﻪ ﻭﺳﻴﻠﺔ ﻭﺣﻴﻨﺪ ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ‬
‫ﺁﻧﻬﺎ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻳﻨﻬﺎ ﻛﺎﺷﻒ ﻭ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺖ ﺧﺪﺍ ﻭ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺑﺪﺍﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﻗﻴﺎﻣﺖ ﺭﺍ ﺧﺪﺍ ﻣﻜﺮﺭ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻣﺆﻣﻦ‬
‫ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﺯﻳﺮﺍ ﭼﻮﻥ ﺍﺻﻮﻝ ﺩﻳﻦ ﺍﻳﻤﺎﻧﻲ ﻭ ﺍﻋﺘﻘﺎﺩﻱ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺍﺻﻞ‬
‫ﺍﺳﺘﻘﻼﻟﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﻣﻼﺋﻜﻪ ﻭ ﺭﺳﻮﻝ ﻭ ﻛﺘﺐ ﺇﻟﻬﻲ ﻧﻴﺰ ﺳﻪ ﺍﺻﻞ ﺁﻟﻲ‪ ،‬ﻭ ﻃﺮﻳﻘﻲ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺗﺎﺑﻊ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﻪ ﺍﺻﻮﻟﻲ ﻛﻪ ﺧﺪﺍ ﻣﻌﻴﻦ ﻛﺮﺩﻩ‪ ،‬ﺑﺎﻳﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﭼﻪ‬
‫ﺍﻣﺎﻡ ﻭ ﭼﻪ ﻣﺄﻣﻮﻡ ﺑﺎﺷﺪ ﻓﺮﻗﻲ ﻧﺪﺍﺭﺩ‪.‬‬

‫‪          ‬‬

‫‪             ‬‬
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‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩﺁﺭﻳﺪ ﻭﻗﺘﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﺷﻤﺎ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻴﻢ ﻭ ﻛﻮﻩ ﻃﻮﺭ ﺭﺍ ﺑﺎﻻﻱ ﺳﺮ ﺷﻤﺎ‬
‫ﺑﻠﻨﺪ ﻛﺮﺩﻳﻢ ﻭ ﮔﻔﺘﻴﻢ ﺁﻧﭽﻪ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻩﺍﻳﻢ ﺑﺎ ﻧﻴﺮﻭ ﺑﮕﻴﺮﻳﺪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻳﺎﺩﺁﻭﺭﻱ‬
‫ﻛﻨﻴﺪ ﺗﺎ ﺷﺎﻳﺪ ﭘﺮﻫﻴﺰﻛﺎﺭ ﮔﺮﺩﻳﺪ)‪ (63‬ﺳﭙﺲ ﺷﻤﺎ ﺍﺯ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻪ ﺍﺯ ﺷﻤﺎ ﮔﺮﻓﺘﻴﻢ ﺍﻋﺮﺍﺽ‬
‫ﻛﺮﺩﻳﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻓﻀﻞ ﺧﺪﺍ ﻭ ﺭﺣﻤﺖ ﺍﻭ ﺑﺮ ﺷﻤﺎ ﻧﺒﻮﺩ ﻣﺤﻘﻘﺎ ﺍﺯ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﺑﻮﺩﻳﺪ‪(64).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎﺯ ﺧﻄﺎﺏ ﺑﻪ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﭘﻴﻤﺎﻥ‪ ،‬ﭘﻴﻤﺎﻥ ﺗﻜﻮﻳﻨﻲ‬
‫ﻭ ﻳﺎ ﺗﺸﺮﻳﻌﻲ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﭘﻴﻤﺎﻥ ﺗﻜﻮﻳﻨﻲ ﻫﻤﺎﻥ ﻭﺟﺪﺍﻥ ﻭ ﻓﻄﺮﺕ ﻋﻘﻠﻲ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ‬
‫ﻣﺘﻮﺟﻪ ﻣﻲﻛﻨﺪ ﺑﻪ ﺧﺪﺍﺷﻨﺎﺳﻲ ﻭ ﺍﻃﺎﻋﺖ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﻛﺘﺎﺏ ﺍﻭ‪ .‬ﻭ ﺃﻣﺎ ﭘﻴﻤﺎﻥ ﺗﺸﺮﻳﻌﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 238

‫ﻫﻤﺎﻥ ﻗﺮﺍﺭﺩﺍﺩ ﻭ ﺃﻭﺍﻣﺮﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﺁﺳﻤﺎﻧﻲ ﺑﺎ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺩ ﻧﻤﻮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺁﻥ‬
‫ ﻭﻟﻲ ﻳﻬﻮﺩﻳﺎﻥ ﭘﺸﺖ ﺳﺮ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻣﺎﻧﻨﺪ ﺍﻋﺮﺍﺽ ﻣﺴﻠﻤﻴﻦ ﺍﺯ‬،‫ﻋﻤﻞ ﻛﻨﻴﺪ ﭘﺎﺩﺍﺵ ﻣﻲﺩﻫﻢ‬

‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ؛ ﺑﻪ ﻳﺎﺩ ﭘﻴﻤﺎﻧﻬﺎﻱ ﺇﻟﻬﻲﺑﻮﺩﻥ ﻣﻮﺟﺐ‬،"...  " :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﻗﺮﺁﻥ‬
..‫ ﻭ ﻧﺴﻴﺎﻥ ﺁﻥ ﻣﻮﺟﺐ ﺧﺴﺮﺍﻥ ﺍﺳﺖ‬،‫ﺗﻘﻮﻱ‬
           

        

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‫ ﭘﺲ ﻣﺎ ﺑﻪ‬،‫ ﻭ ﺍﻟﺒﺘﻪ ﻗﺼﺔ ﻳﻬﻮﺩﻳﺎﻧﻲ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﺷﻨﺒﻪ ﺗﺠﺎﻭﺯ ﻛﺮﺩﻧﺪ ﺩﺍﻧﺴﺘﻪﺍﻳﺪ‬:‫ﺗﺮﺟﻤﻪ‬

‫( ﭘﺲ ﺁﻧﺎﻥ ﺭﺍ ﻋﺒﺮﺕ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﺑﺮﺍﻱ‬65)‫ﺍﻳﺸﺎﻥ ﮔﻔﺘﻴﻢ ﻣﻴﻤﻮﻧﻬﺎﻱ ﺭﺍﻧﺪﻩﺷﺪﻩ ﺑﺎﺷﻴﺪ‬
‫ﻛﺴﺎﻧﻴﻜﻪ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﺮﺍﻱ ﺁﻧﺎﻧﻜﻪ ﭘﺲ ﺍﺯ ﺁﻧﺎﻥ ﺑﻴﺎﻳﻨﺪ ﻭ ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﭘﻨﺪﻱ‬
(66).‫ﺍﺳﺖ‬
‫ ﻗﻮﻣﻲ ﺑﻮﺩﻧﺪ ﺍﺯ ﻳﻬﻮﺩ ﻛﻪ ﻣﻨﺰﻝ ﺍﻳﺸﺎﻥ ﻧﺰﺩﻳﻚ‬...‫ اﻟﺬﻳﻦ اﻋﺘﺪوا‬:‫ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬:‫ﻧﻜﺎﺕ‬
‫ ﺑﺮ ﺍﻳﺸﺎﻥ ﺣﻖﺗﻌﺎﻟﻲ ﻣﻘﺮﺭ ﻛﺮﺩ ﻛﻪ ﺭﻭ ﺷﻨﺒﻪ ﺻﻴﺪﻣﺎﻫﻲ ﻧﻜﻨﻨﺪ ﻭ ﺑﺪﻧﺒﺎﻝ ﻋﺒﺎﺩﺕ‬،‫ﺩﺭﻳﺎ ﺑﻮﺩ‬
‫ ﻭ ﻳﺎ ﮔﻮﺩﺍﻟﻬﺎﺋﻲ‬،‫ ﺍﻳﺸﺎﻥ ﺍﺯ ﺣﻜﻢ ﺧﺪﺍ ﺗﺠﺎﻭﺯ ﻧﻤﻮﺩﻩ ﻭ ﻣﺎﻫﻴﺎﻥ ﺭﺍ ﺻﻴﺪ ﻛﺮﺩﻧﺪ‬،‫ﺑﺮﻭﻧﺪ‬
‫ﻧﺰﺩﻳﻚ ﺩﺭﻳﺎ ﻛﻨﺪﻩ ﻭ ﺭﺍﻫﻲ ﺍﺯ ﺩﺭﻳﺎ ﺑﻪ ﺁﻥ ﺑﺎﺯ ﻛﺮﺩﻧﺪ ﻛﻪ ﻣﺎﻫﻴﺎﻥ ﺭﺍ ﺑﻪ ﺁﻥ ﮔﻮﺩﺍﻟﻬﺎ‬
‫ ﺧﺪﺍ ﺑﺪﻳﻦ ﺳﺒﺐ ﺑﻪ ﺍﻣﺮ‬.‫ ﺗﺎ ﺭﻭﺯ ﻳﻜﺸﻨﺒﻪ ﺻﻴﺪ ﻛﻨﻨﺪ‬،‫ﻣﻲﻛﺸﺎﻧﻴﺪﻩ ﻭ ﻣﺤﺒﻮﺱ ﻣﻲﺳﺎﺧﺘﻨﺪ‬
.‫ﺗﻜﻮﻳﻨﻲ ﺑﻪ ﺷﻜﻞ ﻣﻴﻤﻮﻥ ﻣﺴﺨﺸﺎﻥ ﻧﻤﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﺳﻪ ﺭﻭ ﻫﻼﻙ ﺷﺪﻧﺪ‬

              

              
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               

              
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             
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             
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 ‫‪239‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪             ‬‬

‫‪            ‬‬
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‫‪       ‬‬ ‫‪   ‬‬
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‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﺭﺍ ﻛﻪ ﻣﻮﺳﻲ ﺑﻪ ﻗﻮﻡ ﺧﻮﺩ ﮔﻔﺖ ﺑﻪ ﺭﺍﺳﺘﻲ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ‬
‫ﺷﻤﺎ ﺭﺍ ﺑﺬﺑﺢ ﮔﺎﻭﻱ ﺃﻣﺮ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺭﺍ ﻣﺴﺨﺮﻩ ﻣﻲﻛﻨﻲ؟ ﻣﻮﺳﻲ ﮔﻔﺖ‪:‬‬
‫ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻲﺑﺮﻡ ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﺯ ﺍﻓﺮﺍﺩ ﻧﺎﺩﺍﻥ ﺑﺎﺷﻢ)‪ (67‬ﮔﻔﺘﻨﺪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺑﺨﻮﺍﻥ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﻣﺎ ﺑﻴﺎﻥ ﻛﻨﺪ ﺁﻥ ﮔﺎﻭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﻣﻮﺳﻲ ﮔﻔﺖ ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺁﻥ‬
‫ﮔﺎﻭﻳﺴﺖ ﻧﻪ ﺍﺯ ﻛﺎﺭﺍﻓﺘﺎﺩﻩ ﻭ ﻧﻪ ﺟﻮﺍﻥ ﺑﻜﺎﺭ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﺣﺎﻟﺘﻲ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ‪ ،‬ﭘﺲ ﺁﻧﭽﻪ ﺭﺍ‬
‫ﻣﺄﻣﻮﺭﻳﺪ ﺑﺠﺎ ﺁﻭﺭﻳﺪ)‪ (68‬ﮔﻔﺘﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺑﺮﺍﻱ ﻣﺎ ﺑﺨﻮﺍﻥ ﻛﻪ ﺭﻧﮓ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ‪،‬‬
‫ﻣﻮﺳﻲ ﮔﻔﺖ ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺁﻥ ﮔﺎﻭ ﺯﺭﻳﻨﻲ ﺍﺳﺖ ﻛﻪ ﺭﻧﮓ ﺁﻥ ﺑﻴﻨﻨﺪﮔﺎﻥ ﺭﺍ ﺷﺎﺩ‬
‫ﻣﻲﺳﺎﺯﺩ)‪ (69‬ﮔﻔﺘﻨﺪ ﺑﺮﺍﻱ ﻣﺎ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺑﺨﻮﺍﻥ ﻛﻪ ﺑﻴﺎﻥ ﻛﻨﺪ ﭼﮕﻮﻧﮕﻲ ﺁﻥ ﺭﺍ ﺯﻳﺮﺍ ﺁﻥ‬
‫ﮔﺎﻭ ﺑﺮ ﻣﺎ ﻣﺸﺘﺒﻪ ﺍﺳﺖ ﻭ ﺑﻪ ﺭﺍﺳﺘﻲ ﺍﮔﺮ ﺧﺪﺍ ﺑﺨﻮﺍﻫﺪ ﻣﺎ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪﮔﺎﻧﻴﻢ)‪ (70‬ﻣﻮﺳﻲ‬
‫ﮔﻔﺖ ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺁﻥ ﮔﺎﻭﻳﺴﺖ ﻧﻪ ﺭﺍﻡ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺷﻴﺎﺭ ﻛﻨﺪ ﻭ ﻧﻪ ﺑﻪ ﺯﺭﺍﻋﺖ ﺁﺏ‬
‫ﺩﻫﺪ‪ ،‬ﺑﻲﻋﻴﺐ ﻳﻜﺮﻧﮕﻲ ﺍﺳﺖ ﻭ ﻧﻘﻄﻪﺍﻱ ﺍﺯ ﺁﻥ ﺭﻧﮓ ﺩﻳﮕﺮ ﻧﺒﺎﺷﺪ‪ ،‬ﮔﻔﺘﻨﺪ ﺍﻛﻨﻮﻥ ﺣﻖ ﺭﺍ‬
‫ﺭﻭﺷﻦ ﺳﺎﺧﺘﻲ‪ ،‬ﭘﺲ ﻫﻤﺎﻥ ﺭﺍ ﻛﺸﺘﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺍﻧﺠﺎﻡﺩﺍﺩﻧﺸﺎﻥ ﺍﻣﻴﺪﻱ ﻧﺒﻮﺩ)‪ (71‬ﻭ ﺑﻪ‬
‫ﻳﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﻛﻪ ﺷﺨﺼﻲ ﺭﺍ ﻛﺸﺘﻴﺪ ﻭ ﺩﺭ ﻣﻮﺿﻮﻉ ﺁﻥ ﺧﻮﺩ ﺭﺍ ﺑﻲﮔﻨﺎﻩ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺧﻮﺩ‬
‫ﺩﻓﺎﻉ ﻣﻲﻛﺮﺩﻳﺪ ﻭ ﺧﺪﺍ ﺁﻧﭽﻪ ﻣﺨﻔﻲ ﻭ ﻛﺘﻤﺎﻥ ﻣﻲﻛﺮﺩﻳﺪ ﺁﺷﻜﺎﺭ ﻧﻤﻮﺩ)‪ (72‬ﭘﺲ ﮔﻔﺘﻴﻢ‬
‫ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﺍﻋﻀﺎء ﺁﻥ ﮔﺎﻭ ﺭﺍ ﺑﻪ ﺁﻥ ﻛﺸﺘﻪ ﺑﺰﻧﻴﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺑﻨﮕﺮﻳﺪ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺧﺪﺍ ﻣﺮﺩﮔﺎﻥ ﺭﺍ‬
‫ﺯﻧﺪﻩ ﻣﻲﻛﻨﺪ ﻭ ﺁﻳﺎﺕ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺷﻤﺎ ﻣﻲﺩﻫﺪ ﺗﺎ ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﺍﻧﺪﺍﺯﻳﺪ‪(73).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻭﻗﺎﻳﻊ ﮔﺬﺷﺘﺔ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﻭ ﻓﺴﺎﺩ ﺍﺧﻼﻕ ﻭ ﺩﻧﻴﺎﻃﻠﺒﻲ‬
‫ﻳﻬﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﻣﺤﻤﺪص ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺗﺎ ﻣﺎﻳﺔ ﻋﺒﺮﺕ ﻳﻬﻮﺩﻳﺎﻥ ﺯﻣﺎﻥ ﻣﺤﻤﺪص ﮔﺮﺩﺩ‪ ،‬ﻭ‬
‫ﺿﻤﻨﺎً ﺗﺴﻠﻲ ﺑﺎﺷﺪ ﺑﺮﺍﻱ ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺳﺎﺑﻘﻴﻦ ﺧﻮﺩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪240‬‬

‫ﺩﻧﻴﺎﻃﻠﺐ ﻭ ﻟﺠﻮﺝ ﻧﺒﺎﺷﻨﺪ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﻗﻀﻴﺔ ﺍﻳﻦ ﮔﺎﻭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺳﻮﺭﻩ ﺁﻣﺪﻩ ﻭ ﺑﻪ‬
‫ﻫﻤﻴﻦ ﻣﻨﺎﺳﺒﺖ ﺍﻳﻦ ﺳﻮﺭﻩ ﺭﺍ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﮔﻮﻳﻨﺪ‪ ،‬ﻭ ﻗﺼﺔ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ‬
‫ﻣﺮﺩ ﺛﺮﻭﺗﻤﻨﺪﻱ ﺑﻮﺩ ﻛﻪ ﻧﺰﺩﻳﻜﺎﻥ ﺍﻭ ﺑﺮﺍﻱ ﺑﺮﺩﻥ ﻣﺎﻟﺶ ﺍﻭ ﺭﺍ ﻛﺸﺘﻨﺪ ﻭ ﺟﺴﺪ ﺍﻭ ﺭﺍ ﺷﺒﺎﻧﻪ ﺩﺭ‬
‫ﺳﺮ ﺭﺍﻩ ﻃﺎﺋﻔﻪﺍﻱ ﺍﺯ ﻃﻮﺍﺋﻒ ﺑﻨﻲ ﺍﺳﺮﺍﺋﻴﻞ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺧﻮﺩ ﻗﺎﺗﻞ ﻛﻪ ﺧﻮﻳﺶ ﺍﻭ ﺑﻮﺩ ﺑﺮﺍﻱ‬
‫ﺁﻧﻜﻪ ﺍﺿﺎﻓﻪ ﺑﺮ ﺍﺭﺙ ﺍﻭ ﺧﻮﻧﺒﻬﺎﻱ ﺍﻭ ﺭﺍ ﻧﻴﺰ ﺑﺒﺮﺩ ﻭ ﻛﺴﻲ ﺭﺍ ﻣﺘﻬﻢ ﺳﺎﺯﺩ ﻭ ﺧﻮﻧﺒﻬﺎ ﺑﮕﻴﺮﺩ‪،‬‬
‫ﺁﻣﺪ ﺳﺮ ﺟﻨﺎﺯﻩ ﺑﻨﺎ ﻛﺮﺩﻧﺎﻟﻪ ﻭ ﻓﺮﻳﺎﺩﻛﺮﺩﻥ ﻭ ﺑﺎﻷﺧﺮﻩ ﺑﻪ ﺣﺎﻛﻢ ﻭﻗﺖ ﻛﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪‬‬
‫ﺑﺎﺷﺪ ﻣﺮﺍﺟﻌﻪ ﺷﺪ‪ ،‬ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﻛﺸﻒ ﻗﻀﻴﻪ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﺎﻥ ﺩﺍﺩ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﮔﺎﻭﻱ ﺭﺍ ﺑﻜﺸﻨﺪ ﻭ ﺍﺯ ﺍﻋﻀﺎء ﺑﺪﻥ ﺁﻥ ﺑﻪ ﺍﻳﻦ ﻣﻘﺘﻮﻝ ﺑﺰﻧﻨﺪ ﺗﺎ ﻛﺸﺘﻪ ﺯﻧﺪﻩ ﺷﻮﺩ ﻭ ﻗﺎﺗﻞ‬
‫ﺧﻮﺩ ﺭﺍ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ‪ ،‬ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﻓﺮﻣﻮﺩ ﺃﻣﺮ ﺧﺪﺍ ﭼﻨﻴﻦ ﺍﺳﺖ‪ ،‬ﺍﻳﺸﺎﻥ ﺃﻣﺮ ﺧﺪﺍ ﺭﺍ‬
‫ﻓﻮﺭﻱ ﺍﺟﺮﺍ ﻧﻜﺮﺩﻧﺪ ﻭ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺳﺆﺍﻻﺕ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻠﻲ ﻣﺸﻜﻞ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺍﺑﺘﺪﺍء‪‬ﺍ‬
‫ﮔﺎﻭﻱ ﺭﺍ ﻣﻲﻛﺸﺘﻨﺪ ﻛﺎﻓﻲ ﺑﻮﺩ‪ ،‬ﻭﻟﻴﻜﻦ ﺗﻘﺪﻳﺮ ﺇﻟﻬﻲ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﺍﻳﺸﺎﻥ ﺑﻮﺍﺳﻄﺔ ﺳﺆﺍﻻﺕ‬
‫ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﮔﺎﻭ‪ ،‬ﺟﻮﺍﻥ ﻣﺘﺪﻳﻦ ﻧﻴﻜﻮﻛﺎﺭﻱ ﺑﻪ ﺛﺮﻭﺕ ﺑﺮﺳﺪ ﻭ ﺛﺮﻭﺕ ﻗﺎﺗﻞ ﻭ ﻫﻤﺪﺳﺘﺎﻧﺶ‬
‫ﺍﺯ ﺩﺳﺖ ﺁﻧﺎﻥ ﺧﺎﺭﺝ ﺷﻮﺩ ﻭ ﻟﺬﺍ ﺑﻮﺍﺳﻄﺔ ﺳﺆﺍﻻﺕ ﻣﺬﻛﻮﺭﻩ ﺩﺭ ﺁﻳﺎﺕ‪ ،‬ﮔﺎﻭﻱ ﻣﻨﺤﺼﺮﺑﻔﺮﺩ‬
‫ﻣﻌﻴﻦ ﺷﺪ ﻭ ﻧﺎﭼﺎﺭ ﺁﻥ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﮔﺰﺍﻓﻲ ﺧﺮﻳﺪﻧﺪ‪ ،‬ﻭ ﺁﻥ ﮔﺎﻭﻱ ﻛﻪ ﺩﺍﺭﺍﻱ ﺻﻔﺎﺕ ﻣﺬﻛﻮﺭﻩ‬
‫ﺑﺎﺷﺪ ﻧﺰﺩ ﺟﻮﺍﻥ ﻓﻘﻴﺮﻱ ﻳﺎﻓﺘﻨﺪ‪ ،‬ﺍﻭ ﮔﻔﺖ ﻧﻤﻲﻓﺮﻭﺷﻢ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﭘﻮﺳﺖ ﺁﻥ ﺭﺍ ﺍﺯ ﻃﻼ ﭘﺮ‬
‫ﻛﻨﻴﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ ﺍﻳﻦ ﺟﻮﺍﻥ ﻧﻴﻜﻮﻛﺎﺭ ﺑﻮﺍﻟﺪﻳﻦ ﺧﻮﺩ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻭ ﻣﺘﺎﻋﻲ ﺭﺍ ﺧﺮﻳﺪ‬
‫ﻭ ﺁﻣﺪ ﭘﻮﻝ ﺁﻥ ﺭﺍ ﺑﺪﻫﺪ ﺩﻳﺪ ﻛﻠﻴﺪ ﺻﻨﺪﻭﻕ ﺯﻳﺮ ﺳﺮ ﭘﺪﺭﺵ ﻣﻲﺑﺎﺷﺪ ﻭ ﺍﻭ ﺧﻮﺍﺏ ﺍﺳﺖ‪،‬‬
‫ﻧﺨﻮﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﭘﺪﺭﺵ ﺑﻴﺪﺍﺭﺷﺪ ﺍﻭ ﺭﺍ ﺗﺤﺴﻴﻦ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﺍﻳﻦ ﮔﺎﻭ‬
‫ﺭﺍ ﺑﮕﻴﺮ‪ ،‬ﻭ ﮔﺎﻭ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺨﺸﻴﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﮔﺎﻭ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻗﻴﻤﺖ ﻓﺮﻭﺵ ﺭﻓﺖ‪ ،‬ﻭ‬
‫ﭼﻮﻥ ﮔﺎﻭ ﺭﺍ ﺧﺮﻳﺪﻧﺪ ﺁﻥ ﺭﺍ ﺫﺑﺢ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺩﻡ ﺍﻭ ﻭ ﻳﺎ ﺭﺍﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻘﺘﻮﻝ ﺯﺩﻧﺪ ﺍﻭ ﺯﻧﺪﻩ‬
‫ﺷﺪ ﻭ ﻗﺎﺗﻞ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩ‪ ،‬ﻭ ﺩﻭ ﻣﺮﺗﺒﻪ ﻓﻮﺕ ﻛﺮﺩ‪ .‬ﭘﺲ ﺍﻳﻦ ﺁﻳﺎﺕ ﺗﺎﺭﻳﺨﻲ ﺍﺳﺖ ﺑﺮﺍﻱ‬
‫ﻋﺒﺮﺕ ﻭ ﻫﻢﺩﻟﻴﻠﻲ ﺍﺳﺖ ﺑﺮ ﻗﺪﺭﺕ ﺧﺪﺍ ﺑﺮ ﺍﺣﻴﺎء ﻧﻔﻮﺱ ﺩﺭ ﻗﻴﺎﻣﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻧﻜﺎﺭ‬
‫ﻣﺸﺮﻛﻴﻦ ﻗﺮﻳﺶ‪.‬‬
 241 – ‫( ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ‬1) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺍﻭﻝ‬

              

              

           
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‫ ﻛﻪ ﻣﺎﻧﻨﺪ ﺳﻨﮓ ﻭ ﻳﺎ‬،‫ ﺳﭙﺲ ﺩﻟﻬﺎﻱ ﺷﻤﺎ ﻗﺴﻲ ﺷﺪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻫﻤﻪ ﺁﻳﺎﺕ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﺣﻘﺎ ﺑﻌﻀﻲ ﺍﺯ ﺳﻨﮕﻬﺎ ﻣﻲﺷﻜﺎﻓﺪ ﻭ ﺍﺯ ﺁﺏ ﺟﺎﺭﻱ‬،‫ﺳﺨﺖ ﺗﺮ ﺷﺪ ﺍﺯ ﺟﻬﺖ ﻗﺴﺎﻭﺕ‬
‫ ﻭ ﺑﻪ ﺭﺍﺳﺘﻲ ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ ﺗﺮﺱ ﺧﺪﺍ ﻓﺮﻭﺩ ﻣﻲﺁﻳﺪ ﻭ ﺧﺪﺍ ﺍﺯ ﻛﺮﺩﺍﺭ ﺷﻤﺎ‬،‫ﻣﻲﮔﺮﺩﺩ‬
(74).‫ﻏﺎﻓﻞ ﻧﻴﺴﺖ‬
‫ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺁﻳﺎﺕ‬،‫ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺗﺎﺭﻳﺦ ﻳﻬﻮﺩ ﺑﻴﺎﻥ ﺷﺪ‬:‫ﻧﻜﺎﺕ‬
‫ﺇﻟﻬﻲ ﺩﺭ ﺩﻟﺸﺎﻥ ﺍﺛﺮ ﻧﻤﻲﻛﻨﺪ ﻭ ﺍﺯ ﺳﻨﮕﺪﻟﻲ ﺍﺯ ﺳﻨﮓ ﺑﺪﺗﺮﻧﺪ ﺯﻳﺮﺍ ﺳﻨﮓ ﻓﻮﺍﺋﺪﻱ ﺩﺍﺭﺩ ﻭ‬
‫ﮔﺎﻫﻲ ﺳﺮﭼﺸﻤﺔ ﺁﺑﻲ ﻣﻲﺑﺎﺷﺪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺑﻴﺪﺍﺭ ﺑﺎﺷﻨﺪ ﻭ ﮔﻮﻝ ﺍﻳﺸﺎﻥ‬

‫ ﻭ ﺍﮔﺮ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﺣﺠﺎﺭﻩ‬،‫ « ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻗﻠﻮﺏ‬  » ‫ ﻭ ﺿﻤﻴﺮ‬.‫ﺭﺍ ﻧﺨﻮﺭﻧﺪ‬

.‫ﺧﺸﻴﺖ ﺁﻥ ﻣﺠﺎﺯﻱ ﺍﺳﺖ‬

           

           
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           

            
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  

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‫ ﺁﻳﺎ ﻃﻤﻊ ﺩﺍﺭﻳﺪ ﻛﻪ ﺑﺪﻳﻦ ﺷﻤﺎ ﺑﮕﺮﻭﻧﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﻼﻡ‬:‫ﺗﺮﺟﻤﻪ‬
‫ﺧﺪﺍ ﺭﺍ ﺷﻨﻴﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﭘﺲ ﺍﺯ ﺩﺭﻙ ﻭ ﺗﻌﻘﻞ ﺗﺤﺮﻳﻒ ﻣﻲﻛﻨﻨﺪ ﻭ ﺩﺍﻧﺴﺘﻪ ﺧﻴﺎﻧﺖ‬
‫ ﻭ ﭼﻮﻥ ﺑﺎ‬،‫( ﻭ ﭼﻮﻥ ﺑﺎ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻣﻼﻗﺎﺕ ﻛﻨﻨﺪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﻢ‬75)‫ﻣﻲﻛﻨﻨﺪ‬
‫ﻳﻜﺪﻳﮕﺮ ﺧﻠﻮﺕ ﻛﻨﻨﺪ ﺑﺎ ﻫﻢ ﻣﻲﮔﻮﻳﻨﺪ ﺁﻳﺎ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﻣﻜﺸﻮﻑ ﻧﻤﻮﺩﻩ ﺑﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪242‬‬

‫ﻣﺴﻠﻤﻴﻦ ﺧﺒﺮ ﻣﻲﺩﻫﻴﺪ ﺗﺎ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺑﺎ ﺷﻤﺎ ﺍﺣﺘﺠﺎﺝ ﻛﻨﻨﺪ ﺁﻳﺎ ﻋﻘﻞ ﻧﺪﺍﺭﻳﺪ)‪ (76‬ﺁﻳﺎ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ ﻛﻪ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺁﻧﭽﻪ ﭘﻨﻬﺎﻥ ﻛﻨﻨﺪ ﻭ ﺁﻧﭽﻪ ﺁﺷﻜﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻣﻲﺩﺍﻧﺪ‪(77).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻛﺴﻲ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﺑﻪ ﺭﺍﻩ ﺍﻧﺤﺮﺍﻑ ﻣﻲﺭﻭﺩ ﻛﻼﻡ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺩﻟﺨﻮﺍﻩ ﺧﻮﺩ ﺗﻐﻴﻴﺮ‬
‫ﻣﻌﻨﻲ ﻣﻲﺩﻫﺪ‪ ،‬ﭘﺲ ﻧﺒﺎﻳﺪ ﺍﻣﻴﺪ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻭ ﺩﺍﺷﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻛﺜﺮ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺭﻭﺯﮔﺎﺭ ﻣﺎ‪ ،‬ﻭ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺗﺤﺮﻳﻒ ﻣﻌﻨﻲ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﻴﻞ ﺑﻪ ﺑﻴﺪﺍﺭﻱ ﻣﺮﺩﻡ ﻧﺪﺍﺭﻧﺪ ﺧﺼﻮﺻﺎً‬
‫ﻛﺴﺎﻧﻴﻜﻪ ﺩﻛﺎﻥ ﺩﻳﻨﻲ ﺩﺍﺭﻧﺪ ﻭ ﻟﺬﺍ ﺍﮔﺮ ﻛﺴﻲ ﺣﻘﻴﻘﺘﻲ ﺍﺯ ﺣﻘﺎﻳﻖ ﺩﻳﻨﻲ ﺭﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﻇﻬﺎﺭ‬
‫ﻛﻨﺪ ﻧﺎﺭﺍﺣﺖ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺑﻲﻋﻘﻞ ﻣﻲﺩﺍﻧﻨﺪ ﻭ أﻓﻼﺗﻌﻘﻠﻮن ﺑﻪ ﺍﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﻣﺎ‬
‫ﺗﺠﺮﺑﻪ ﻛﺮﺩﻳﻢ ﺍﻛﺜﺮ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺎ ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ ﻳﻬﻮﺩﻳﺎﻥ ﺩﺍﻧﺸﻤﻨﺪ ﺻﺪﺭ ﺍﺳﻼﻣﻨﺪ‪.‬‬

‫‪          ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻲﺳﻮﺍﺩﻧﺪ ﻭ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﭼﻴﺰﻱ ﺟﺰ ﺁﺭﺯﻭﻫﺎﻱ‬
‫ﺧﻴﺎﻟﻲ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻭ ﻓﻘﻂ ﺍﻫﻞ ﭘﻨﺪﺍﺭ ﻭ ﮔﻤﺎﻧﻨﺪ‪(78).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻣﺬﻣﺖ ﻋﻮﺍﻡ ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻛﺘﺎﺏ ﺗﻮﺭﺍﺕ ﭼﻴﺰﻱ ﻓﺮﺍ ﻧﮕﺮﻓﺘﻪ‬
‫ﺑﻮﺩﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﻋﻮﺍﻡ ﺯﻣﺎﻥ ﻣﺎ ﭼﻴﺰﻱ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ ﻣﮕﺮ ﺧﺮﺍﻓﺎﺕ ﺧﻴﺎﻟﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺩﻳﻦ‬
‫ﺷﻨﻴﺪﻩ ﻭ ﺑﺎﻭﺭ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺳﺘﻪ ﻣﻘﻠﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺟﺰ ﺗﻘﻠﻴﺪ ﭼﻴﺰﻱ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺯﻣﺎﻥ ﻣﺎ ﻧﻴﺰ ﺑﻪ ﺍﺣﻜﺎﻡ ﻇﻨﻲ ﻭ ﺧﻴﺎﻟﻲ ﻣﺠﺘﻬﺪﻳﻦ ﺧﻮﺩ ﭼﺴﺒﻴﺪﻩ ﻭ ﺍﺯ‬
‫ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺗﻘﻠﻴﺪ ﻭ ﻇﻦ ﺑﻪ ﺍﺣﻜﺎﻡ‬
‫ﻣﺬﻣﻮﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻃﻠﺐ ﻋﻠﻢ ﺑﺮ ﻫﺮ ﻣﺴﻠﻤﺎﻧﻲ ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻓﺼﻞ ‪ 23‬ﻣﻘﺪﻣﺔ‬
‫ﺍﻳﻦ ﻛﺘﺎﺏ‪ .‬ﺗﻌﺠﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻳﻚ ﺗﻔﺴﻴﺮ ﻣﺠﻌﻮﻟﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﺑﻪ ﻧﺎﻡ ﺍﻣﺎﻡ ﺣﺴﻦ‬
‫ﻋﺴﮕﺮﻱ ﻛﻪ ﺁﻥ ﺍﻣﺎﻡ ﺍﺯ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺑﻴﺰﺍﺭ ﺍﺳﺖ‪ ،‬ﻭ ﺭﻭﺡ ﺍﻭ ﺍﺯ ﺁﻥ ﺧﺒﺮ ﻧﺪﺍﺭﺩ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ‬
‫ﺁﻳﻪ ﻛﻪ ﺩﺭ ﺫﻡ ﺗﻘﻠﻴﺪ ﺍﺳﺖ ﺁﻣﺪﻩ ﺭﻭﺍﻳﺘﻲ ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﻛﻪ‪ " :‬أﻣﺎ ﻣﻦ ﮐﺎن ﻣﻦ‬
‫اﻟﻔﻘﻬﺎء ﺻﺎﺋﻨﺎ ﻟﻨﻔﺴﻪ ﺣﺎﻓﻈﺎ ﻟﺪﻳﻨﻪ ﻣﺨﺎﻟﻔﺎ ﻋﻠﯽ ﻫﻮاﻩ ﻣﻄﻴﻌﺎ ﻷﻣﺮ ﻣﻮﻻﻩ ﻓﻠﻠﻌﻮام أن ﻳﻘﻠﺪوﻩ"‪.‬‬
‫ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺯﻣﺎﻥ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻓﻘﻬﺎﺋﻲ ﻧﺒﻮﺩﻩ ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺯﺩﻩ ﺷﻮﺩ‪ ،‬ﻭ‬
 ‫‪243‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻣﻀﺎﻓﺎً ﺑﻪ ﺍﻳﻨﻜﻪ ﭼﻨﻴﻦ ﻓﻘﻴﻬﻲ ﻛﻪ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﻫﻴﭽﻜﺲ ﻧﻤﻲﺗﻮﺍﻧﺪ‬
‫ﺁﻥ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﺣﻮﺍﻟﻪﺩﺍﺩﻥ ﺑﻪ ﻣﺒﻬﻢ ﺍﺳﺖ‪.‬‬

‫‪           ‬‬

‫‪            ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﻭﺍﻱ ﺑﺮ ﻛﺴﺎﻧﻴﻜﻪ ﻛﺘﺎﺑﻲ ﺑﻪ ﺩﺳﺖ ﺧﻮﺩ ﻣﻲﻧﻮﻳﺴﻨﺪ ﺳﭙﺲ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻦ‬
‫ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ ﺍﺳﺖ ﺗﺎ ﺑﻮﺍﺳﻄﺔ ﺁﻥ ﻣﺘﺎﻉ ﻛﻤﻲ ﺑﺪﺳﺖ ﺁﺭﻧﺪ ﭘﺲ ﻭﺍﻱ ﺑﺮ ﺍﻳﺸﺎﻥ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﺩﺳﺘﻬﺎﻳﺸﺎﻥ ﻧﻮﺷﺘﻪ ﻭ ﻭﺍﻱ ﺑﺮ ﺍﻳﺸﺎﻥ ﺍﺯ ﺁﻧﭽﻪ ﻛﺴﺐ ﻣﻲﻛﻨﻨﺪ‪(79).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﺍﺣﻜﺎﻣﻲ ﺻﺎﺩﺭ ﻣﻲﻛﺮﺩﻧﺪ ﺑﻨﺎﻡ ﺧﺪﺍ ﻭ‬
‫ﺩﻳﻦ‪ ،‬ﻭ ﻣﻲﮔﻔﺘﻨﺪ ﺍﻳﻨﻬﺎ ﺍﺣﻜﺎﻡ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ‬
‫ﺍﻳﻦ ﮔﻮﻧﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺴﻴﺎﺭ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺭﺳﺎﻟﻪﻫﺎ ﻣﻲﻧﻮﻳﺴﻨﺪ ﻭ ﺭﺃﻱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﺪﺍ‬
‫ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺑﻨﺎﻡ ﺩﻳﻦ ﻭ ﺑﻨﺎﻡ ﺧﺪﺍ ﻣﺎﻟﻬﺎ ﺑﺪﺳﺖ ﻣﻲﺁﻭﺭﻧﺪ ﻭ ﺑﺎ ﺑﻮﺩﻥ ﭼﻨﻴﻦ ﺁﻳﺎﺗﻲ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﭼﮕﻮﻧﻪ ﻣﺴﻠﻤﻴﻦ ﻏﺎﻓﻞ ﻣﺎﻧﺪﻩﺍﻧﺪ‪.‬‬

‫‪             ‬‬

‫‪*          ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﮔﻔﺘﻨﺪ ﻫﺮﮔﺰ ﺑﻪ ﻣﺎ ﺁﺗﺶ ﻧﺮﺳﺪ ﻣﮕﺮ ﭼﻨﺪ ﺭﻭﺯﻱ ﻛﻢ‪ ،‬ﺑﮕﻮ ﺁﻳﺎ ﺑﺮ ﺍﻳﻦ ﺍﺩﻋﺎ‬
‫ﭘﻴﻤﺎﻧﻲ ﺍﺯ ﺧﺪﺍ ﮔﺮﻓﺘﻪﺍﻳﺪ؟ ﻛﻪ ﺧﺪﺍ ﻫﺮﮔﺰ ﺧﻠﻒ ﻭﻋﺪﻩ ﻧﻤﻲﻛﻨﺪ ﻭ ﻳﺎ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ‬
‫ﻣﻲﺩﻫﻴﺪ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻧﻤﻲﺩﺍﻧﻴﺪ؟)‪(80‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻫﺮ ﻣﻠﺘﻲ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺳﻮﮔﻠﻲ ﺩﺳﺘﮕﺎﻩ ﺧﺪﺍ ﺑﺪﺍﻧﺪ ﻭ ﺑﻪ ﺍﺧﺒﺎﺭ ﻣﺠﻌﻮﻟﻪ ﻣﻐﺮﻭﺭ‬
‫ﺷﺪﻩ ﺑﺎﺷﺪ ﻣﻲﭘﻨﺪﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺧﺎﻃﺮ ﺍﻳﺸﺎﻥ ﻭ ﻳﺎ ﺧﺎﻃﺮ ﺑﺰﺭﮔﺎﻧﺸﺎﻥ ﻗﺎﻧﻮﻥ ﻛﻴﻔﺮ ﺧﻮﺩ‬
‫ﺭﺍ ﺑﻪ ﻫﻢ ﻣﻲﺯﻧﺪ ﻭ ﻳﺎ ﺗﺮﻙ ﻣﻲﻛﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻛﻴﻔﺮ ﺍﻋﻤﺎﻟﺸﺎﻥ ﻣﻌﺎﻑ ﻣﻲﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﺁﺗﺶ‬
‫ﺩﻭﺯﺥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺲ ﻧﻤﻲﻛﻨﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 244

        

   

      *  

*    

،‫ ﺁﺭﻱ ﻫﺮ ﻛﺲ ﻛﺎﺭﻫﺎﻱ ﺑﺪﻱ ﺍﻧﺪﻭﺧﺖ ﻭ ﻛﺮﺩﺍﺭ ﺧﻄﺎﻱ ﺍﻭ ﺍﻭ ﺭﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩ‬:‫ﺗﺮﺟﻤﻪ‬

‫( ﻭ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻋﻤﻞ‬81)‫ﭼﻨﻴﻦ ﻛﺴﺎﻥ ﺍﻫﻞ ﺩﻭﺯﺥ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺟﺎﻭﻳﺪ ﺑﻤﺎﻧﻨﺪ‬
(82).‫ﺷﺎﻳﺴﺘﻪ ﻛﻨﻨﺪ ﻫﻤﺎﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺖ ﻭ ﺩﺭ ﺁﻥ ﺟﺎﻭﻳﺪﻧﺪ‬
‫ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻴﺌﻪ ﻭ ﺧﻄﻴﺌﻪ ﻛﻪ ﺍﺣﺎﻃﺔ ﺁﻥ ﺑﺮ ﺍﻧﺴﺎﻥ ﻣﻮﺟﺐ ﻋﺬﺍﺏ ﺍﺑﺪﻱ ﺍﺳﺖ‬:‫ﻧﻜﺎﺕ‬
ِ‫ ﺁﺭﻱ ﻓﺴﻖ ﻭ ﻋﺼﻴﺎﻥ‬،‫ ﺯﻳﺮﺍ ﻏﻴﺮ ﺍﻳﻦ ﺩﻭ ﻣﻮﺟﺐ ﺧﻠﻮﺩ ﻧﻴﺴﺖ‬،‫ﻫﻤﺎﻧﺎ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﺍﺳﺖ‬
.‫ ﻭﻱ ﺭﺍ ﺑﻪ ﻛﻔﺮ ﻭﺍﺭﺩ ﻣﻲﻛﻨﺪ‬،‫ ﺑﺸﺮ‬‫ﺯﻳﺎﺩ‬
           

        

         
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          

         
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          

        

             

            
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         

   
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
 ‫‪245‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻴﻢ ﻛﻪ ﻧﭙﺮﺳﺘﻴﺪ ﻣﮕﺮ‬
‫ﺧﺪﺍﻱ ﻛﺎﻣﻞﺍﻟﺬﺍﺕ ﺭﺍ‪ ،‬ﻭ ﺑﻪ ﻭﺍﻟﺪﻳﻦ ﻭ ﺧﻮﻳﺸﺎﻥ ﻭ ﻳﺘﻴﻤﺎﻥ ﻭ ﻣﺴﺎﻛﻴﻦ ﺍﺣﺴﺎﻥ ﻧﻤﺎﺋﻴﺪ ﻭ‬
‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺳﺨﻦ ﺧﻮﺵ ﺑﮕﻮﺋﻴﺪ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﻪ ﭘﺎ ﺩﺍﺭﻳﺪ ﻭ ﺯﻛﺎﺕ ﺭﺍ ﺑﺪﻫﻴﺪ‪ ،‬ﺳﭙﺲ ﺷﻤﺎ ﺟﺰ‬
‫ﻋﺪﺓ ﻗﻠﻴﻠﻲ ﺭﻭﻱ ﮔﺮﺩﺍﻧﻴﺪﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻋﺮﺍﺽ ﺩﺍﺷﺘﻴﺪ)‪ (83‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻭﻗﺘﻲ ﺭﺍ ﻛﻪ ﺍﺯ‬
‫ﺷﻤﺎ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻴﻢ ﻛﻪ ﺧﻮﻥ ﺧﻮﺩﻳﻬﺎ ﺭﺍ ﻧﺮﻳﺰﻳﺪ ﻭ ﺧﻮﺩﻳﻬﺎ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪﻫﺎﺷﺎﻥ ﺧﺎﺭﺝ ﻧﻜﻨﻴﺪ‬
‫ﺳﭙﺲ ﺍﻗﺮﺍﺭ ﻛﺮﺩﻳﺪ ﻭ ﺧﻮﺩ ﮔﻮﺍﻩ ﺷﺪﻳﺪ)‪ (84‬ﺳﭙﺲ ﺷﻤﺎ ﻫﻤﺎﻧﻴﺪ ﻛﻪ ﺧﻮﺩﻳﻬﺎ ﺭﺍ ﻣﻲﻛﺸﺘﻴﺪ‬
‫ﻭ ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪﻫﺎﻱ ﺧﻮﺩ ﺧﺎﺭﺝ ﻣﻲﺳﺎﺯﻳﺪ ﻭﺑﺮ ﮔﻨﺎﻩ ﻭ ﺗﺠﺎﻭﺯ ﭘﺸﺘﻴﺒﺎﻥ ﻳﻜﺪﻳﮕﺮﻳﺪ ﻭ‬
‫ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﺍﺳﻴﺮ ﺷﻤﺎ ﺷﻮﻧﺪ ﻓﺪﻳﻪ ﻣﻲﻃﻠﺒﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻴﺮﻭﻥﻛﺮﺩﻥ ﺍﻳﺸﺎﻥ ﺑﺮ ﺷﻤﺎ ﺣﺮﺍﻡ‬
‫ﺍﺳﺖ‪ ،‬ﺁﻳﺎ ﺷﻤﺎ ﺑﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺇﻟﻬﻲ ﺍﻳﻤﺎﻥ ﻭ ﺑﻪ ﻗﺴﻤﺖ ﺩﻳﮕﺮﻱ ﻛﺎﻓﺮ‬
‫ﻣﻲﺷﻮﻳﺪ؟ ﭘﺲ ﺟﺰﺍ ﻛﺴﺎﻧﻲ ﺍﺯ ﺷﻤﺎ ﻛﻪ ﭼﻨﻴﻦ ﻛﻨﻨﺪ ﺟﺰ ﺧﻮﺍﺭﻱ ﺩﻧﻴﺎ ﭼﻴﺴﺖ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‬
‫ﺑﻪ ﺷﺪﻳﺪﺗﺮﻳﻦ ﻋﺬﺍﺏ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﺧﺪﺍ ﺍﺯ ﻛﺮﺩﺍﺭ ﺷﻤﺎ ﻏﺎﻓﻞ ﻧﻴﺴﺖ)‪ (85‬ﺁﻧﺎﻥ‬
‫ﺍﻓﺮﺍﺩﻱ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﻧﻴﺎ ﺭﺍ ﻋﻮﺽ ﺁﺧﺮﺕ ﺧﺮﻳﺪﻧﺪ ﭘﺲ ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﺑﺮ ﺍﻳﺸﺎﻥ ﺗﺨﻔﻴﻒ‬
‫ﺩﺍﺩﻩ ﻧﺸﻮﺩ ﻭ ﻳﺎﺭﻱ ﻧﮕﺮﺩﻧﺪ‪(86).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺣﻖﺗﻌﺎﻟﻲ ﻇﻠﻢ ﻭ ﺟﻮﺭ ﻭ ﺗﻌﺪﻱ ﻳﻬﻮﺩ ﺭﺍ ﻛﻪ ﻣﻮﺟﺐ ﺫﻟﺖ ﺩﻧﻴﺎ ﻭ ﻋﺬﺍﺏ‬
‫ﺁﺧﺮﺗﺸﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﺗﺎ ﻣﺴﻠﻤﻴﻦ ﺑﺸﻨﻮﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﻧﺸﻮﻧﺪ‪ ،‬ﻣﺘﺄﺳﻔﻴﻢ ﻛﻪ ﻣﺴﻠﻤﻴﻦ‬
‫ﻧﻴﺰ ﻫﺮ ﻓﺮﻗﻪ ﺑﺎ ﻓﺮﻕ ﺩﮔﺮ ﺩﺷﻤﻦ ﻭ ﺍﺯ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﻏﺼﺐ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺍﻛﻨﻮﻥ ﺑﻪ ﺫﻟﺖ ﺧﻮﺩ ﻧﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺁﻳﺔ ‪ 85‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻧﻜﺎﺭ ﻳﻜﻲ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‬
‫ﻣﻮﺟﺐ ﻛﻔﺮ ﺍﺳﺖ‪.‬‬

‫‪           ‬‬

‫‪           ‬‬

‫‪          ‬‬
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‫‪     ‬‬

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪246‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﻪ ﻣﻮﺳﻲ ﻛﺘﺎﺏ ﺗﻮﺭﺍﺕ ﺩﺍﺩﻳﻢ ﻭ ﺍﺯ ﭘﻲ ﺍﻭ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺩﻳﮕﺮ‬

‫ﻓﺮﺳﺘﺎﺩﻳﻢ‪ ،‬ﻭ ﺑﻪ ﻋﻴﺴﻲ ﺑﻦ ﻣﺮﻳﻢ ﺩﻟﻴﻠﻬﺎ ﻭ ﺣﺠﺘﻬﺎﻱ ﺭﻭﺷﻦ ﺩﺍﺩﻳﻢ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬
‫ﺗﺄﻳﻴﺪ ﻧﻤﻮﺩﻳﻢ‪ ،‬ﺁﻳﺎ ﻫﺮ ﭘﻴﻤﺒﺮﻱ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺩﺳﺘﻮﺭﻱ ﺑﺮﺧﻼﻑ ﻣﻴﻞ ﺷﻤﺎ ﺁﺭﺩ ﺗﻜﺒﺮ‬
‫ﻣﻲﻭﺭﺯﻳﺪ‪ ،‬ﭘﺲ ﮔﺮﻭﻫﻲ ﺭﺍ ﺗﻜﺬﻳﺐ ﻣﻲﻛﻨﻴﺪ ﻭ ﮔﺮﻭﻫﻲ ﺭﺍ ﻣﻲﻛﺸﻴﺪ)‪ (87‬ﻭ ﮔﻔﺘﻨﺪ ﺩﻟﻬﺎﻱ‬
‫ﻣﺎ ﺩﺭ ﭘﺮﺩﺓ ﻏﻔﻠﺖ ﺍﺳﺖ ﻭ ﭼﻴﺰﻱ ﺍﺯ ﺳﺨﻦ ﺣﻖ ﻭﺍﺭﺩ ﺁﻥ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﺑﻠﻜﻪ‬
‫ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻮﺍﺳﻄﺔ ﻛﻔﺮﺷﺎﻥ ﺍﺯ ﺭﺣﻤﺖ ﺩﻭﺭ ﻛﺮﺩﻩ ﻛﻪ ﻛﻤﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ‬
‫ﻣﻲﺁﻭﺭﻧﺪ‪(88).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺧﺪﺍ ﺭﺳﻮﻻﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺩﻟﻴﻞ ﻭ ﻣﻨﻄﻖ ﺭﻭﺷﻦ‬
‫ﻓﺮﺳﺘﺎﺩﻩ ﻛﻪ ﻣﺮﺩﻡ ﻋﻮﺍﻡ ﺑﻔﻬﻤﻨﺪ ﻭ ﺣﺠﺖ ﺗﻤﺎﻡ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﻓﻬﻤﻴﺪﻧﻲ‬
‫ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺇﻻ ﺣﺠﺖ ﺗﻤﺎﻡ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﺁﻧﻜﻪ ﻣﻲﮔﻮﻳﺪ ﻧﻤﻲﻓﻬﻤﻴﻢ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‬
‫ﺑﻠﻜﻪ ﺑﻮﺍﺳﻄﺔ ﻛﻔﺮﺵ ﺍﺯ ﺭﺣﻤﺖ ﺩﻭﺭ ﺍﺳﺖ‪.‬‬
‫‪           ‬‬

‫‪           ‬‬

‫‪           ‬‬
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‫‪              ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﻛﺘﺎﺑﻲ )ﻳﻌﻨﻲ ﻗﺮﺁﻥ( ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ ﺑﺴﻮﻱ ﺍﻳﺸﺎﻥ ﺁﻣﺪ ﻛﻪ ﺗﺼﺪﻳﻖ ﻛﺘﺎﺏ‬
‫ﺁﻧﺎﻥ ﻣﻲﻛﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻋﺎﺩﺕ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺑﺎﻣﻴﺪ ﺑﻌﺜﺖ ﺭﺳﻮﻝ ﺧﺪﺍ‬
‫ﺑﺮ ﻛﻔﺎﺭ ﻓﺘﺢ ﻭ ﻏﻠﺒﻪ ﻣﻲﺟﺴﺘﻨﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺷﻨﺎﺧﺘﻨﺪ ﺁﻣﺪ ﺑﻪ ﺁﻥ ﻛﺎﻓﺮ ﺷﺪﻧﺪ‪،‬‬
‫ﭘﺲ ﻟﻌﻨﺖ ﺧﺪﺍ ﺑﺮ ﻛﺎﻓﺮﺍﻥ)‪ (89‬ﺑﺪ ﻣﻌﺎﻣﻠﻪﺍﻱ ﺑﺎ ﺧﻮﺩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ‬
‫ﻛﺎﻓﺮ ﺷﺪﻧﺪ ﺑﺮﺍﻱ ﻋﺪﺍﻭﺕ ﻛﻪ ﭼﺮﺍ ﺧﺪﺍ ﺑﻪ ﻓﻀﻞ ﺧﻮﺩ ﺑﺮﺍﻱ ﺑﻨﺪﻩﺍﻱ ﺍﺯ ﺑﻨﺪﮔﺎﻧﺶ ﻛﻪ‬
‫ﺧﻮﺍﺳﺘﻪ ﻛﺘﺎﺑﻲ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ‪ ،‬ﭘﺲ ﺑﻪ ﺧﺸﻤﻲ ﻋﻼﻭﻩ ﺑﺮ ﺧﺸﻢ ﺳﺎﺑﻖ ﻣﺒﺘﻼ ﺷﺪﻧﺪ ﻭ ﺑﺮﺍﻱ‬
‫ﻛﻔﺎﺭ ﻋﺬﺍﺑﻲ ﺍﺳﺖ ﺧﻮﺍﺭﻛﻨﻨﺪﻩ‪(90).‬‬
 ‫‪247‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻧﻜﺎﺕ‪ :‬ﻳﻬﻮﺩﻳﺎﻥ ﻣﻨﺘﻈﺮ ﭘﻴﺎﻣﺒﺮﻱ ﻣﻨﺠﻲ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﻓﺘﺢ ﻭ ﭘﻴﺮﻭﺯﻱ‬
‫ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﺍﺯ ﻧﺴﻞ ﻳﻬﻮﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺗﺸﻜﻴﻞ ﺩﻭﻟﺖ‬
‫ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ ،‬ﻭ ﻟﺬﺍ ﭼﻮﻥ ﺍﺯ ﻗﻮﻡ ﻋﺮﺏ ﻣﺒﻌﻮﺙ ﺷﺪ ﺍﻧﻜﺎﺭ ﻧﻤﻮﺩﻩ ﻭ ﺣﺴﺪ ﻭﺭﺯﻳﺪﻧﺪ‪ .‬ﻣﻘﺼﻮﺩ‬

‫ﺍﺯ ﻣﺎء ﻣﻮﺻﻮﻟﻪ ﺩﺭ »‪ « ‬ﻗﺮﺁﻥ ﺍﺳﺖ‪.‬‬

‫‪            ‬‬

‫‪              ‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ ﮔﻮﻳﻨﺪ ﺑﻪ‬
‫ﺁﻧﭽﻪ ﺑﺮ ﻣﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻳﻢ‪ ،‬ﻭ ﺑﻪ ﻏﻴﺮ ﺁﻥ ﻛﺎﻓﺮ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺁﻧﭽﻪ‬
‫ﻧﺎﺯﻝ ﺷﺪﻩ ﺣﻖ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺑﺎ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺗﺼﺪﻳﻖ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﮕﻮ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺑﻪ ﺳﺨﻦ‬
‫ﺧﻮﺩ ﺩﺍﺭﻳﺪ ﭘﺲ ﭼﺮﺍ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﻗﺒﻼ ﺁﻣﺪﻧﺪ ﻭ ﻳﻬﻮﺩﻱ ﺑﻮﺩﻧﺪ ﻣﻲﻛﺸﺘﻴﺪ‪(91).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺁﻣﺪﻩ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﺍﮔﺮ ﺗﺴﻠﻴﻢ ﺣﻖ ﺍﺳﺖ ﻭ‬
‫ﻛﺘﺎﺏ ﻣﺎ ﻭ ﻏﻴﺮ ﻣﺎ ﻧﮕﻮﻳﺪ‪ ،‬ﻭ ﺑﻪ ﻫﺮ ﻛﺲ ﻣﺄﻣﻮﺭ ﺧﺪﺍ ﺍﺳﺖ ﺍﺣﺘﺮﺍﻡ ﮔﺬﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﻳﻬﻮﺩ ﻭ‬
‫ﻛﺴﺎﻧﻲ ﻣﺎﻧﻨﺪ ﺍﻳﺸﺎﻥ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻧﺪ ﻭ ﺑﻪ ﺗﻌﺼﺒﻬﺎﻱ ﻗﻮﻣﻲ ﻭ ﻣﺤﻠﻲ ﭘﺮﺩﺍﺧﺘﻪ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻨﻜﻪ ﻧﻬﻲ‬
‫ﺍﺯ ﻗﺘﻞ ﺍﻧﺒﻴﺎء ﺩﺭ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﺑﺎﺯ ﺍﻳﻨﺎﻥ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺧﺪﺍ ﺭﺍ ﻛﺸﺘﻨﺪ‪.‬‬
‫‪         ‬‬

‫‪       ‬‬ ‫‪‬‬

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‫‪          ‬‬

‫‪         ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﻮﺳﻲ ﺑﺎﻣﻌﺠﺰﺍﺗﻲ ﺭﻭﺷﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻣﺪ‪ ،‬ﺷﻤﺎ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﻲ ﺭﺍ‬
‫ﭘﺲ ﺍﺯ ﺍﻭ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻳﺪ ﻭ ﺷﻤﺎ ﺳﺘﻢ ﻛﺮﺩﻳﺪ)‪ (92‬ﻭ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻛﻪ ﺍﺯ ﺷﻤﺎ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻴﻢ‬
‫ﻭ ﻛﻮﻩ ﻃﻮﺭ ﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﺷﻤﺎ ﺑﺪﺍﺷﺘﻴﻢ ﻛﻪ ﺑﻪ ﻧﻴﺮﻭﻱ ﺍﻳﻤﺎﻥ ﺁﻧﭽﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻣﺪﻩ ﺑﮕﻴﺮﻳﺪ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪248‬‬

‫ﺑﺸﻨﻮﻳﺪ‪ ،‬ﺷﻤﺎ ﺑﻪ ﻃﻮﺭ ﻣﺴﺨﺮﻩ ﮔﻔﺘﻴﺪ ﺷﻨﻴﺪﻳﻢ ﻭ ﻋﺼﻴﺎﻥ ﻛﺮﺩﻳﻢ‪ ،‬ﻭ ﺩﻟﻬﺎﻱ ﺍﻳﺸﺎﻥ ﺑﻮﺍﺳﻄﺔ‬
‫ﻛﻔﺮﺷﺎﻥ ﺑﺪﻭﺳﺘﻲ ﻭ ﭘﺮﺳﺘﺶ ﮔﻮﺳﺎﻟﻪ ﺁﺑﻴﺎﺭﻱ ﺷﺪﻩ‪ ،‬ﺑﮕﻮ ﺍﻳﻤﺎﻧﺘﺎﻥ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺑﺪﭼﻴﺰﻱ‬
‫ﻓﺮﻣﺎﻥ ﻣﻲﺩﻫﺪ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪(93).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻌﻠﻮﻡ ﻣﻲﮔﺮﺩﺩ ﻛﻪ ﻫﺮ ﺑﺎﻃﻠﻲ ﺩﺭ ﺩﻝ ﻛﺴﻲ ﺟﺎﻱﮔﺰﻳﻦ ﺷﺪ‬
‫ﺑﺮﻃﺮﻑﻛﺮﺩﻥ ﺁﻥ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺩﻝ ﻳﻬﻮﺩ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﻲ ﺷﺪﻩ ﻣﺮﻏﻮﺏ ﻭ ﺳﺮﺍﺳﺮ‬
‫ﺩﻟﺸﺎﻥ ﺷﺪﻩ ﻣﺸﺮﻭﺏ‪.‬‬
‫‪            ‬‬

‫‪       ‬‬ ‫‪   ‬‬
‫*‬

‫‪      ‬‬ ‫‪ ‬‬

‫*‬

‫‪             ‬‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﺍﮔﺮ ﺧﺎﻧﺔ ﺁﺧﺮﺕ ﻧﺰﺩ ﺧﺪﺍ ﺑﻪ ﺷﻤﺎ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ ﻧﻪ – ﺳﺎﻳﺮ ﻣﺮﺩﻡ‪ ،‬ﺍﮔﺮ‬
‫ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ ﺗﻤﻨﺎﻱ ﻣﺮگ ﻛﻨﻴﺪ)‪ (94‬ﻭ ﻫﺮﮔﺰ ﺗﻤﻨﺎﻱ ﻣﺮگ ﻧﻤﻲﻛﻨﻨﺪ ﺑﻮﺍﺳﻄﺔ ﻛﺎﺭﻫﺎﻱ‬
‫ﺯﺷﺘﻲ ﻛﻪ ﺑﺪﺳﺖ ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺣﺎﻝ ﺳﺘﻤﮕﺮﺍﻥ ﺩﺍﻧﺎ ﺍﺳﺖ)‪ (95‬ﻭ ﻣﺤﻘﻘﺎ‬
‫ﺁﻧﺎﻥ ﺭﺍ ﺣﺮﻳﺼﺘﺮﻳﻦ ﻣﺮﺩﻡ ﺑﻪ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ ﻣﻲﺑﻴﻨﻲ ﻭ)ﺣﺮﻳﺼﺘﺮ( ﺍﺯ ﻛﺴﺎﻧﻲ ﻛﻪ ﺷﺮﻙ‬
‫ﺁﻭﺭﺩﻧﺪ‪ ،‬ﺑﻄﻮﺭﻳﻜﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻫﺰﺍﺭ ﺳﺎﻝ ﻋﻤﺮ ﻛﻨﺪ ﻭﺍﻳﻦ ﻋﻤﺮ ﺍﻭ ﺭﺍ ﺍﺯ‬
‫ﻋﺬﺍﺏ ﻧﺮﻫﺎﻧﺪ ﻭﺧﺪﺍ ﺑﻴﻨﺎ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻨﺪ‪(96).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻏﺎﻟﺒﺎ ﻣﻘﺪﺳﻴﻦ ﻫﺮ ﺩﻳﻨﻲ ﺍﺩﻋﺎ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺍﺯ ﻣﺮگ ﻭ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﻭﺍﻫﻤﻪ ﺩﺍﺭﻧﺪ‬
‫ﻭ ﺍﮔﺮ ﻭﺍﻗﻌﺎ ﺩﻳﻦ ﺩﺍﺭ ﻭ ﺑﻲﻃﻤﻊ ﺑﻪ ﺩﻧﻴﺎ ﻣﻲﺑﺎﺷﻨﺪ ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﺁﺭﺯﻭﻱ ﻣﺮگ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺸﺘﺎﻕ‬
‫ﻣﻼﻗﺎﺕ ﺭﺣﻤﺖ ﺧﺪﺍ ﺑﺎﺷﻨﺪ‪ ،‬ﺃﻣﺎ ﭼﻮﻥ ﻣﺮگ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﻳﻤﺎﻧﺸﺎﻥ‬
‫ﺿﻌﻴﻒ ﺍﺳﺖ‪.‬‬
 ‫‪249‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪            ‬‬

‫‪     *     ‬‬

‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﭼﻪ ﻛﺴﻲ ﺩﺷﻤﻦ ﺟﺒﺮﺋﻴﻞ ﺍﺳﺖ؟ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺟﺒﺮﺋﻴﻞ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﻓﺮﻣﺎﻥ‬
‫ﺧﺪﺍ ﺑﺮ ﺩﻝ ﺗﻮ ﻧﺎﺯﻝ ﻛﺮﺩﻩ‪ ،‬ﻗﺮﺁﻧﻲ ﻛﻪ ﻛﺘﺎﺑﻬﺎﻱ ﺁﺳﻤﺎﻧﻲ ﻗﺒﻞ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻲﻛﻨﺪ ﻭ ﺑﺮﺍﻱ‬
‫ﻣﺆﻣﻨﻴﻦ ﻫﺪﺍﻳﺖ ﻭ ﺑﺸﺎﺭﺕ ﺍﺳﺖ)‪ (97‬ﻫﺮ ﻛﺲ ﻋﺪﺍﻭﺕ ﻭﺭﺯﺩ ﺑﺎ ﺧﺪﺍ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻭ ﻭ‬
‫ﺭﺳﻮﻻﻥ ﺍﻭ ﻭ ﺑﺎ ﺟﺒﺮﺋﻴﻞ ﻭ ﻣﻴﻜﺎﺋﻴﻞ )ﺍﻭ ﻛﺎﻓﺮ ﺍﺳﺖ( ﭘﺲ ﺑﻪ ﺭﺍﺳﺘﻲ ﺧﺪﺍ ﺩﺷﻤﻦ ﻛﺎﻓﺮﺍﻥ‬
‫ﺍﺳﺖ‪(98).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﻬﻮﺩﻳﺎﻥ ﺑﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻇﻬﺎﺭ ﻋﺪﺍﻭﺕ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻫﻢ ﻳﻜﻲ ﺍﺯ ﻋﻘﺎﻳﺪ ﺧﺮﺍﻓﻲ‬
‫ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ ﺟﺒﺮﺋﻴﻞ ﻣﺄﻣﻮﺭ ﻗﺘﻞ ﻭ ﺧﻮﻧﺮﻳﺰﻱ ﺍﺳﺖ ﻭ ﻣﻴﻜﺎﺋﻴﻞ ﻣﺄﻣﻮﺭ ﻓﺮﺍﻭﺍﻧﻲ‬
‫ﻧﻌﻤﺖ ﻭ ﺍﺭﺯﺍﻧﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻤﺪﻩ ﻋﺪﺍﻭﺗﺸﺎﻥ ﺑﺮﺍﻱ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮ ﻣﺤﻤﺪ ﭼﺮﺍ ﻧﺎﺯﻝ‬
‫ﻛﺮﺩﻩ‪ ،‬ﺃﻣﺎ ﻣﺘﻮﺟﻪ ﻧﺒﻮﺩﻧﺪ ﺍﮔﺮ ﻣﻴﻜﺎﺋﻴﻞ ﻧﻴﺰ ﻣﺄﻣﻮﺭ ﻭﺣﻲ ﺑﺎﺷﺪ ﺍﻭ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺟﺒﺮﺋﻴﻞ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﻫﺮ ﻛﺲ ﺍﺯ ﻣﺄﻣﻮﺭ ﺧﺪﺍ ﺗﻨﻘﻴﺪ ﻭ ﻳﺎ ﺑﺎ ﺍﻭ ﺩﺷﻤﻨﻲ ﻛﻨﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﺎ ﺧﺪﺍ ﺩﺷﻤﻨﻲ ﻛﺮﺩﻩ‬
‫ﺍﺳﺖ‪.‬‬

‫‪          ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﺑﻪ ﺳﻮﻱ ﺗﻮ ﺁﻳﺎﺕ ﻭﺍﺿﺢ ﺭﻭﺷﻦ ﺭﺍ‪ ،‬ﻭ ﺟﺰ ﺍﻓﺮﺍﺩ‬
‫ﻓﺎﺳﻘﻲ‪ ،‬ﺑﻪ ﺁﻥ ﻛﺎﻓﺮ ﻧﻤﻲﺷﻮﺩ‪(99).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﻣﺎﻧﻨﺪ ﺻﺪ ﺁﻳﺔ ﺩﻳﮕﺮ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﻭﺍﺿﺢ ﻭ ﺭﻭﺷﻦ‪ ،‬ﻭ ﻫﺮ ﻛﺲ‬
‫ﺍﻧﻜﺎﺭ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﻣﻲﮔﻮﻳﺪ ﻣﺸﻜﻞ ﻭ ﻣﺒﻬﻢ ﺍﺳﺖ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﺯ ﻓﺎﺳﻘﻴﻦ ﻣﻲﺑﺎﺷﺪ‪.‬‬

‫‪           ‬‬
‫*‬

‫‪            ‬‬

‫‪       ‬‬

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪250‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻫﺮ ﻋﻬﺪﻱ ﻛﻪ ﺑﺴﺘﻨﺪ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺁﻥ ﺭﺍ ﺷﻜﺴﺘﻨﺪ ﻭﺑﺪﻭﺭ ﺍﻧﺪﺍﺧﺘﻨﺪ‬

‫)ﻧﻪ ﺗﻨﻬﺎ ﻋﻬﺪ ﻣﻲﺷﻜﻨﻨﺪ( ﺑﻠﻜﻪ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ)‪ (100‬ﻭ ﭼﻮﻥ ﭘﻴﻤﺒﺮﻱ ﺍﺯ‬
‫ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻣﺪ‪ ،‬ﭘﻴﻤﺒﺮﻳﻜﻪ ﻛﺘﺎﺏ ﺍﻳﺸﺎﻥ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩ ﮔﺮﻭﻫﻲ ﺍﺯ ﺁﻧﺎﻥ ﻛﻪ ﺑﻪ‬
‫ﺍﻳﺸﺎﻥ ﻛﺘﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﺍﻧﺪﺍﺧﺘﻨﺪ ﮔﻮﻳﺎ ﺍﺯ ﺁﻥ ﭼﻴﺰﻱ‬
‫ﻧﻤﻲﺩﺍﻧﻨﺪ‪(101).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...       :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻫﻤﺎﻧﻬﺎ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻋﻤﻞ ﻛﻨﻨﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﺣﻤﻠﺔ ﻛﺘﺎﺏ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﭘﺸﺖ‬
‫ﺳﺮ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﺩﺍﺭﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻋﻠﻲ‪ ‬ﺩﺭ ﺧﻄﺒﺔ ‪ 147‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺍﺯ‬
‫ﺣﺎﻣﻠﻴﻦ ﻗﺮﺁﻥ ﻭ ﻣﺮﺍﺟﻊ ﺩﻳﻨﻲ ﺷﻜﺎﻳﺖ ﺩﺍﺭﺩ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬ﻓﻘﺪ ﻧﺒﺬ اﻟﮑﺘﺎب ﲪﻠﺘﻪ‪ ،‬ﺗﻨﺎﺳﺎﻩ‬
‫ﺣﻔﻈﺘﻪ‪ ،‬ﻓﺎﻟﮑﺘﺎب ﻳﻮﻣﺌﺬ و أﻫﻠﻪ ﻃﺮﻳﺪان ﻣﻨﻔﻴﺎن وﺻﺎﺣﺒﺎن ﻣﺼﻄﺤﺒﺎن ﻓﯽ ﻃﺮﻳﻖ واﺣﺪ‬
‫ﻻﻳﺆوﻳﻬﻤﺎ ﻣﺆول ﻓﺎﻟﮑﺘﺎب و أﻫﻠﻪ ﻓﯽ ذﻟﮏ اﻟﺰﻣﺎن ﻓﯽ اﻟﻨﺎس و ﻟﻴﺴﺎ ﻓﻴﻬﻢ! و ﻣﻌﻬﻢ و ﻟﻴﺴﺎ‬
‫ﻣﻌﻬﻢ! ﻷن اﻟﻀﻼﻟﺔ ﻻﺗﻮاﻓﻖ اﳍﺪی و إن اﺟﺘﻤﻌﺎ‪ "...‬ﺗﺎ ﺁﺧﺮ‪ .‬ﻭ ﻓﻌﻼ ﺯﻣﺎﻥ ﻣﺎ ﺁﻧﻘﺪﺭ ﻛﻪ ﺑﻪ‬
‫ﺍﺣﺎﺩﻳﺚ ﻣﺠﻌﻮﻟﻪ ﭘﺮﺩﺍﺧﺘﻪﺍﻳﺪ ﺻﺪﻳﻚ ﺁﻥ ﻋﻼﻗﻪ ﺑﻪ ﻗﺮﺁﻥ ﻧﺪﺍﺭﻧﺪ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﻳﻨﻲ ﺑﻜﻠﻲ‬

‫ﺍﺯ ﺁﻥ ﺑﻲﺧﺒﺮﻧﺪ ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ ﻳﻬﻮﺩﻳﺎﻥ‪ .‬ﻭﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻋﺎﺩﺕ‬
‫ﻳﻬﻮﺩ ﭘﻴﻤﺎﻥﺷﻜﻨﻲ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﻫﺮ ﭘﻴﻤﺎﻧﻲ ﺑﺴﺘﻨﺪ ﺷﻜﺴﺘﻨﺪ‪.‬‬

‫‪           ‬‬

‫‪         ‬‬

‫‪              ‬‬

‫‪           ‬‬

‫‪              ‬‬
 ‫‪251‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪              ‬‬

‫‪  ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻳﻬﻮﺩ ﺍﺯ ﺁﻧﭽﻪ ﺷﻴﺎﻃﻴﻦ ﺑﺮ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﺑﺴﺘﻪ ﻭ ﻣﻲﺧﻮﺍﻧﺪﻧﺪ‪ ،‬ﭘﻴﺮﻭﻱ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺳﻠﻴﻤﺎﻥ ﻛﺎﻓﺮ ﻧﺸﺪ ﻭﻟﻴﻜﻦ ﺷﻴﺎﻃﻴﻦ ﻛﺎﻓﺮ ﺷﺪﻧﺪ ﻛﻪ ﺑﻪ ﻣﺮﻡ ﺳﺤﺮ‬
‫ﻣﻲﺁﻣﻮﺧﺘﻨﺪ ﻭ ﺁﻧﭽﻪ ﺑﺮ ﺩﻭ ﻣﻠﻚ ﻫﺎﺭﻭﺕ ﻭﻣﺎﺭﻭﺕ ﺩﺭ ﺑﺎﺑﻞ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺁﻥ ﺩﻭ ﺑﻪ ﺍﺣﺪﻱ‬
‫ﻧﻤﻲﺁﻣﻮﺧﺘﻨﺪ ﺗﺎ ﺑﻪ ﺍﻭ ﻣﻲﮔﻔﺘﻨﺪ ﻛﻪ ﻫﻤﺎﻧﺎ ﻣﻮﺟﺐ ﺍﻣﺘﺤﺎﻥ ﺗﻮﺋﻴﻢ‪ ،‬ﭘﺲ ﻛﺎﻓﺮ ﻣﺸﻮ‪ ،‬ﻳﻬﻮﺩ ﺍﺯ‬
‫ﺁﻥ ﺩﻭ ﻣﻠﻚ ﭼﻴﺰﻱ ﺭﺍ ﻣﻲﺁﻣﻮﺧﺘﻨﺪ ﻛﻪ ﺑﻪ ﺁﻥ ﺑﺘﻮﺍﻥ ﺑﻴﻦ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺟﺪﺍﺋﻲ ﺍﻓﻜﻨﺪ‪ ،‬ﻭ ﺑﻪ‬
‫ﻛﺴﻲ ﺿﺮﺭ ﻧﻤﻲﺭﺳﺎﻧﻴﺪﻧﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺿﺮﺭ ﺩﺍﺷﺖ ﻭ ﻓﺎﻳﺪﻩ‬
‫ﻧﺪﺍﺷﺖ ﻣﻲﺁﻣﻮﺧﺘﻨﺪ‪ ،‬ﻭﻣﺤﻘﻘﺎ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻫﺮ ﻛﺲ ﭼﻨﻴﻦ ﻣﻌﺎﻣﻠﻪﺍﻱ ﻛﻨﺪ ﺩﺭ ﺁﺧﺮﺕ‬
‫ﺑﻬﺮﻩﺍﻱ ﻧﺪﺍﺭﺩ ﻭ ﻫﺮ ﺁﻳﻨﻪ ﺍﮔﺮ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﺑﻪ ﺑﻬﺎﻱ ﺑﺪﻱ ﻭ ﺑﻪ ﺑﺪ ﭼﻴﺰﻱ ﺧﻮﺩ ﺭﺍ ﻓﺮﻭﺧﺘﻨﺪ‪.‬‬
‫)‪(102‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﺪ ﻧﻜﺘﻪ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﺻﻔﺎﺕ ﻭ‬
‫ﻋﺎﺩﺍﺕ ﻧﻜﻮﻫﻴﺪﺓ ﻳﻬﻮﺩ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻳﻜﻲ ﺍﺯ ﺻﻔﺎﺕ ﺑﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﺸﺎﻥ ﺁﻣﺪﻩ ﻛﻪ ﺑﻪ‬
‫ﺩﻧﺒﺎﻝ ﺳﺤﺮ ﻭ ﺟﺎﺩﻭ ﻭﻃﻠﺴﻤﺎﺕ ﻣﻲﺭﻓﺘﻨﺪ‪ ،‬ﻭﭼﻮﻥ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ‪ ‬ﻣﻄﺎﻟﺒﻲ‬
‫ﻧﺸﺮ ﺷﺪ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﺍﻭﺭﺍﻗﻲ ﺍﺯﻋﻠﻢ ﺭﺍ ﺯﻳﺮ ﺗﺨﺖ ﺧﻮﺩ ﻣﺪﻓﻮﻥ ﺳﺎﺧﺘﻪ ﻛﻪ ﺁﻥ‬
‫ﻋﻠﻮﻡ ﺍﺯ ﺑﻴﻦ ﻧﺮﻭﺩ‪ ،‬ﺳﭙﺲ ﺑﻨﺎﻡ ﻫﻤﺎﻥ ﺍﻭﺭﺍﻕ ﻃﻠﺴﻤﺎﺕ ﻭ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺑﻨﺎﻡ ﻫﻤﺎﻥ ﺩﻓﻴﻨﻪ ﺑﻬﻢ‬
‫ﺑﺎﻓﺘﻨﺪ‪ ،‬ﻭ ﮔﻔﺘﻨﺪ ﭼﻮﻥ ﺟﻦ ﻭ ﺷﻴﺎﻃﻴﻦ ﻣﺴﺨﺮ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩﻧﺪ ﺑﻪ ﺑﺮﻛﺖ ﻫﻤﻴﻦ ﻃﻠﺴﻤﺎﺕ‬
‫ﺑﻮﺩﻩ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﭼﻴﺰﻫﺎ ﺣﻜﻮﻣﺖ ﻭ ﺳﻠﻄﻨﺖ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻣﺮﺩﻡ‬
‫ﺑﻴﭽﺎﺭﻩ ﺭﺍ ﮔﻮﻝ ﻣﻲﺯﺩﻧﺪ‪ ،‬ﻭ ﻣﻄﺎﻟﺐ ﺳﺤﺮﻱ ﻭ ﻃﻠﺴﻤﺎﺕ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺑﻮﺍﺳﻄﺔ‬
‫ﺁﻧﻬﺎ ﺑﻴﻦ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺭﺍ ﺟﺪﺍﺋﻲ ﻣﻲﺍﻓﻜﻨﺪﻧﺪ‪ ،‬ﻭ ﻳﺎ ﺑﻨﺎﻡ ﺍﻳﺠﺎﺩ ﻣﺤﺒﺖ ﭘﻮﻟﻬﺎ ﺍﺯ ﻣﺮﺩﻡ‬
‫ﻣﻲﮔﺮﻓﺘﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺳﺤﺮ ﻭ ﺟﺎﺩﻭ ﺭﺍ ﻣﺆﺛﺮﺩﺍﻧﺴﺘﻦ ﺑﺮﺧﻼﻑ ﺗﻮﺣﻴﺪ ﻭ ﻣﺨﺎﻟﻒ ﺷﺮﺍﻳﻊ‬
‫ﺃﻧﺒﻴﺎء ﺍﺳﺖ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﭘﻴﻤﺒﺮ ﺧﺪﺍ ﺑﻮﺩ‪ ،‬ﻭ ﺍﺯ ﭼﻨﻴﻦ ﻛﺎﺭﻫﺎ ﻣﻨﺰﻩ ﺑﻮﺩ‪ ،‬ﻭﻟﻲ ﻋﻠﻤﺎﻱ‬
‫ﻳﻬﻮﺩ ﺍﻭ ﺭﺍ ﺑﺪﻧﺎﻡ ﻭ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﻛﺎﻧﻲ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﻫﻨﻮﺯ ﺁﺛﺎﺭ ﺁﻥ ﺩﺭ ﻛﺘﺐ ﺍﺳﻼﻣﻲ‬
‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺳﻠﻴﻤﺎﻥ ﻛﺎﻓﺮ ﻧﺸﺪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻫﺮ ﻛﺲ ﺍﺯ ﺍﻳﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪252‬‬

‫ﻛﺎﺭﻫﺎ ﻛﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﻧﺎﻥ ﺑﺨﻮﺭﺩ ﻛﺎﻓﺮ ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﺩﺭ ﺟﻤﻠﺔ‪،    :‬‬
‫ﺍﺯ ﻛﻔﺮ ﺷﻴﺎﻃﻴﻦ ﺗﻌﻠﻴﻢ ﺳﺤﺮ ﺭﺍ ﺷﻤﺮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺳﺤﺮ ﺭﺍ ﻣﺎﻧﻊ ﺍﺯ ﺭﺳﺘﮕﺎﺭﻱ‬
‫ﺩﺍﻧﺴﺘﻪ‪ ،‬ﺩﺭ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪ 77‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﻳﻮﻧﺲ‪(۷۷ :‬‬ ‫‪    ‬‬

‫ﺩﺭ ﺍﺳﻼﻡ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺳﺤﺮ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﻣﮕﺮ ﻛﺴﻴﻜﻪ ﺑﺨﻮﺍﻫﺪ ﺩﻓﻊ ﺳﺎﺣﺮ ﻛﻨﺪ‪ ،‬ﺍﺯ‬
‫ﺁﻳﺔ ﻓﻮﻕ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﻫﺎﺭﻭﺕ ﻭ ﻣﺎﺭﻭﺕ ﺳﺎﺣﺮﺍﻥ ﺯﻳﺎﺩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎﻋﺚ‬
‫ﮔﻤﺮﺍﻫﻲ ﻣﺮﺩﻡ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﭼﻴﺰﻫﺎﺋﻲ ﺭﺍ ﺑﺮ ﺧﻼﻑ ﻭﺍﻗﻊ ﻧﺸﺎﻥ ﻣﻲﺩﺍﺩﻧﺪ‪ .‬ﻭ ﺳﺤﺮ ﻋﺒﺎﺭﺕ‬
‫ﺍﺳﺖ ﺍﺯ ﭼﻴﺰﻱ ﺑﺮﺧﻼﻑ ﻭﺍﻗﻊﺁﻭﺭﺩﻥ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺁﻳﺔ ‪ 116‬ﺩﺭ ﻭﺻﻒ‬
‫ﻮﻫ ْﻢ "‪ ،‬ﻭ ﺑﺨﺪﻋﻪ‬
‫اﺳﺘَـ ْﺮَﻫﺒُ ُ‬ ‫ﻛﺎﺭﻫﺎﻱ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ ﻓﺮﻣﻮﺩﻩ‪ " :‬ﻓَـﻠَ ﱠﻤﺎ أَﻟْ َﻘ ْﻮاْ َﺳ َﺤ ُﺮواْ أَ ْﻋﻴُ َﻦ اﻟﻨ ِ‬
‫ﱠﺎس َو ْ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺑﻮﺍﻫﻤﻪ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺭﻓﻊ ﺳﺤﺮ ﻭ ﺭﻭﺷﻦﻛﺮﺩﻥ ﻣﺮﺩﻡ ﭼﻴﺰﻫﺎﺋﻲ ﺭﺍ‬
‫ﺑﻪ ﻫﺎﺭﻭﺕ ﻭ ﻣﺎﺭﻭﺕ ﻳﺎﺩ ﺩﺍﺩ ﻛﻪ ﺑﻪ ﻣﺮﺩﻡ ﺑﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺍﻳﻦ ﺩﻭ ﻣﺄﻣﻮﺭ ﺇﻟﻬﻲ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﭼﻴﺰﻱ ﻳﺎﺩ ﻣﻲﺩﺍﺩﻧﺪ‪ ،‬ﺑﻪ ﺍﻭ ﻣﻲﮔﻔﺘﻨﺪ ﺁﻧﭽﻪ ﺑﻪ ﺗﻮ ﻳﺎﺩ ﻣﻲﺩﻫﻴﻢ ﺑﺎﻋﺚ ﺳﻮءﺍﺳﺘﻔﺎﺩﻩ ﻭ ﻛﻔﺮ ﺗﻮ‬
‫ﻧﮕﺮﺩﺩ ﻛﻪ ﻣﺎﻧﻨﺪ ﺳﺎﺣﺮﺍﻥ ﺑﻜﺎﺭ ﺑﻨﺪﻱ‪ ،‬ﻳﻌﻨﻲ ﺩﺍﻧﺴﺘﻦ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺑﺮﺍﻱ ﺗﻮ ﺍﻣﺘﺤﺎﻧﻲ ﺍﺳﺖ ﻛﻪ‬
‫ﺁﻳﺎ ﺑﺮﺍﻱ ﺩﻓﻊ ﺳﺎﺣﺮ ﺇﻋﻤﺎﻝ ﻣﻲﻛﻨﻲ‪ ،‬ﻭ ﻳﺎ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺩﻛﺎﻥ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻋﻠﻤﺎﻱ ﻳﻬﻮﺩ ﺍﺯ‬
‫ﺁﻧﭽﻪ ﺷﻴﺎﻃﻴﻦ ﺟﻨﻲ ﻭ ﺍﻧﺴﻲ ﺍﺯ ﺳﺤﺮ ﻭ ﺟﺎﺩﻭ ﻋﻤﻞ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﻫﺎﺭﻭﺕ ﻭ‬
‫ﻣﺎﺭﻭﺕ ﺑﻪ ﻣﺮﺩﻡ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﭼﻴﺰﻫﺎﺋﻲ ﺁﻣﻮﺧﺘﻪ ﻭ ﺩﻛﺎﻧﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﻭ‬
‫ﺟﻤﻠﺔ‪ «        » :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺳﺤﺮ ﻭ ﺟﺎﺩﻭ‬

‫ﻣﺆﺛﺮ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻣﺆﺛﺮ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪«  » :‬‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﻧﻔﻲ ﻋﻠﻢ ﻧﻤﻮﺩﻩ ﺍﺯ ﭼﻨﻴﻦ ﻋﻠﻤﺎﻱ ﺣﻘﻪﺑﺎﺯ ﺟﺎﺩﻭﮔﺮ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺑﻪ ﻋﻠﻢ‬
‫ﺧﻮﺩ ﻋﻤﻞ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺴﻠﻤﻴﻦ ﮔﻮﻝ ﭼﻨﻴﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻲ ﺭﺍ ﻧﺨﻮﺭﻧﺪ‪.‬‬
 ‫‪253‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪            ‬‬
‫*‬

‫‪         ‬‬

‫‪  ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻣﺤﻘﻘﺎ ﺍﮔﺮ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﺩﻧﺪ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺑﻮﺩﻧﺪ ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﭘﺎﺩﺍﺷﻲ‬
‫ﻧﺰﺩ ﺧﺪﺍ ﺑﻬﺘﺮ ﺑﻮﺩﺷﺎﻥ‪ ،‬ﺍﮔﺮ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ)‪ (103‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻣﮕﻮﺋﻴﺪ ﺭﺍﻋ‪‬ﻨﺎ )ﻣﺎ ﺭﺍ ﻣﺮﺍﻋﺎﺕ‬
‫ﻛﻦ( ﻭ ﺑﮕﻮﺋﻴﺪ ﺍﻧﻈﺮﻧﺎ )ﻣﺎ ﺭﺍ ﻧﻈﺮ ﺑﺪﺍﺭ( ﻭ ﺑﺸﻨﻮﻳﺪ ﻭ ﺑﺮﺍﻱ ﻛﺎﻓﺮﺍﻥ ﻋﺬﺍﺏ ﺍﺳﺖ‬
‫ﺩﺭﺩﻧﺎﻙ‪(104).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﻧﻴﺎﭘﺮﺳﺘﻲ ﻭ ﺩﻳﻦﻓﺮﻭﺷﻲ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ‬
‫ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ ﺍﻳﻤﺎﻥ ﻭ ﺗﻘﻮﻱ ﻣﻔﻴﺪﺗﺮ ﺍﺯ ﻋﻠﻢ ﺑﻲﺗﻘﻮﻱ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ ر ِ‬
‫اﻋﻨﺎ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﺍﻛﺜﺮ ﻣﺴﻠﻤﻴﻦ ﺑﻲﺳﻮﺍﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺗﻮﻗﻊ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺮﺍﻋﺎﺕ‬

‫ﻛﻨﺪ ﻭ ﺩﺭ ﺑﻴﺎﻥ ﻣﻄﺎﻟﺐ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮﻱ ﺑﺪﻫﺪ‪ ،‬ﻭ ﻟﺬﺍ ﻣﻲﮔﻔﺘﻨﺪ »‪ «‬ﻳﻬﻮﺩﻳﺎﻥ ﺍﺯ ﺍﻳﻦ‬
‫ﻛﻠﻤﻪ ﺳﻮءﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻭ ﻣﻌﻨﺎﻱ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻟﻐﺖ ﻋﺒﺮﺍﻧﻲ ﺑﻪ ﻣﻌﻨﻲ "ﺑﺸﻨﻮ ﻧﺸﻨﻮﻱ!"‬
‫ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺑﻪ ﻣﻌﻨﻲ ﻧﺰﺩ ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﮔﻔﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ‬
‫ﻧﺴﺎء ﺁﻳﺔ ‪ 46‬ﺩﺭ ﺫﻡ ﻳﻬﻮﺩ ﻭ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺗﻤﺴﺨﺮﺷﺎﻥ ﺁﻣﺪﻩ ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ‪:‬‬

‫)ﻧﺴﺎء‪(۴۶ :‬‬ ‫‪          ‬‬
‫»ﻭ ﺍﻳﺸﺎﻥ ﻣﻲﮔﻮﻳﻨﺪ ﺑﺸﻨﻮ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﻨﻮﺍ ﻧﻴﺴﺘﻲ ﻭ ﮔﻮﻳﻨﺪ ﹺ‬
‫ﺭﺍﻋﻨﺎ ﺑﺮﺍﻱ ﺑﺎﺯﻱ ﺑﺎ ﺯﺑﺎﻥ‬
‫ﻭ ﺗﻤﺴﺨﺮ ﺩﺭ ﺩﻳﻦ«‪.‬‬
‫ﺃﻣﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻘﺼﻮﺩ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺖ‪ ،‬ﺗﺎ ﺍﻳﻨﻜﻪ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺷﻨﻴﺪ ﻭ‬
‫ﻣﻘﺼﻮﺩﺷﺎﻥ ﺭﺍ ﻓﻬﻤﻴﺪ ﻭﺑﻪ ﺍﻳﺸﺎﻥ ﺗﻐﻴﻴﺮ ﻛﺮﺩ ﻭ ﻓﺮﻣﻮﺩ ﺍﻱ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﺍﻳﻦ‬
‫ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﺍﺯ ﺷﻤﺎ ﺑﺸﻨﻮﻡ ﮔﺮﺩﻥ ﺷﻤﺎ ﺭﺍ ﻣﻲﺯﻧﻢ‪ ،‬ﻭ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻃﻼﻉ ﺩﺍﺩ‪ ،‬ﭘﺲ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﻝ ﺷﺪ ﻛﻪ ﺩﻳﮕﺮ ﻛﺴﻲ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﻧﮕﻮﻳﺪ ﻭ ﺩﺭ ﻋﻮﺽ ﺁﻥ ‪ ‬ﺑﮕﻮﻳﺪ‪ ،‬ﻭ‬

‫ﺑﻌﻀﻲ ‪ ‬ﺭﺍ ﺍﺯ ﻣﺎﺩﺓ ﺭﻋﻮﻧﺖ ﻛﻪ ﺑﻪ ﻣﻌﻨﻲ ﺣﻤﺎﻗﺖ ﻭ ﺳﺴﺘﻲ ﺑﺎﺷﺪ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪254‬‬

‫ﻣﻘﺼﻮﺩ ﻳﻬﻮﺩ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻮﺩﻩ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻃﻼﻉ ﻧﺪﺍﺷﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺖ‪ .‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻫﺮ ﻟﻐﺘﻲ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺘﻪ ﭼﻪ ﺑﺮﺳﺪ‬
‫ﺑﻪ ﺍﻣﺎﻡ‪ ،‬ﭘﺲ ﺍﺧﺒﺎﺭﻱ ﻛﻪ ﻣﻲﮔﻮﻳﺪ ﺍﻣﺎﻡ ﻫﺮ ﺯﺑﺎﻧﻲ ﺭﺍ ﻣﻲﺩﺍﻧﺪ ﻣﺠﻌﻮﻝ ﺍﺳﺖ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ‬
‫ﺑﻌﻀﻲ ﺍﺯ ﺯﺑﺎﻧﻬﺎ ﺭﺍ ﺗﻌﻠﻴﻢ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ‪ ‬ﻣﻨﻄﻖ ﻃﻴﺮ ﺭﺍ‬
‫ﻣﻲﺩﺍﻧﺴﺘﻪ ﻻﺯﻡ ﻧﻤﻲﺁﻳﺪ ﻫﺮ ﭘﻴﻤﺒﺮﻱ ﻣﺎﻧﻨﺪ ﺍﻭ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻫﺮ ﭘﻴﻤﺒﺮﻱ ﺭﺍ ﺧﺪﺍ ﭼﻴﺰﻱ‬

‫ﻣﺮﺣﻤﺖ ﻛﺮﺩﻩ ﻛﻪ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪  :‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﺓ ﻧﻈﺮ ﺑﺎﺷﺪ‬
‫ﻳﻌﻨﻲ ﺍﻧﻈﺮ ﺇﻟﻴﻨﺎ‪ ،‬ﺑﻤﺎ ﻧﻈﺮﻱ ﻛﻦ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻣﻌﻨﻲ ﺍﻧﻈﺎﺭ ﻭ ﻣﻬﻠﺖ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﺁﻳﺔ‪" :‬ﻓﻨﻈﺮة إﻟﯽ ﻣﻴﺴﺮة" ﺁﻣﺪﻩ‪ ،‬ﻳﻌﻨﻲ ﺑﻤﺎ ﻣﻬﻠﺖ ﺑﺪﻩ ﻭ ﺑﻪ ﺗﺄﻧﻲ ﺑﻴﺎﻥ ﻛﻦ ﺗﺎ ﺑﻔﻬﻤﻴﻢ‪.‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪                ‬‬
‫*‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻛﻔﺎﺭ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ ﻫﻢ ﻣﺸﺮﻛﻴﻦ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﺑﺮ ﺷﻤﺎ ﺧﻴﺮﻱ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻧﺎﺯﻝ ﮔﺮﺩﺩ ﻭ ﺧﺪﺍ ﺑﻪ ﺭﺣﻤﺖ ﺧﻮﺩ ﺍﺧﺘﺼﺎﺹ ﻣﻲﺩﻫﺪ ﻫﺮ ﻛﺲ ﺭﺍ ﻛﻪ‬
‫ﺑﺨﻮﺍﻫﺪ ﻭ ﺧﺪﺍ ﺻﺎﺣﺐ ﻓﻀﻞ ﺑﺰﺭگ ﺍﺳﺖ)‪ (105‬ﺁﻥ ﺁﻳﻪﺍﻱ ﺭﺍ ﻛﻪ ﻧﺴﺦ ﻛﻨﻴﻢ ﻭ ﻳﺎ ﺑﺪﺳﺖ‬
‫ﻓﺮﺍﻣﻮﺷﻲ ﺳﭙﺎﺭﻳﻢ‪ ،‬ﺁﻳﻪﺍﻱ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﻭ ﻳﺎ ﻣﺜﻞ ﺁﻥ ﺭﺍ ﻣﻲﺁﻭﺭﻳﻢ‪ ،‬ﺁﻳﺎ ﻧﻤﻲﺩﺍﻧﻲ ﻛﻪ ﺧﺪﺍ ﺑﺮ‬
‫ﻫﺮ ﭼﻴﺰﻱ ﺗﻮﺍﻧﺎ ﺍﺳﺖ‪(106).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺁﻳﺎﺕ ﺳﺎﺑﻖ ﺩﺭ ﺻﻔﺎﺕ ﺫﻣﻴﻤﺔ ﻳﻬﻮﺩ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻓﺮﻣﻮﺩﻩ ﻳﻜﻲ ﺍﺯ ﺻﻔﺎﺕ‬
‫ﺑﺪ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﻴﺮ ﺷﻤﺎ ﺭﺍ ﻧﻤﻲﺧﻮﺍﻫﻨﺪ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﻗﺮﺁﻧﻲ ﻧﺎﺯﻝ‬
‫ﻧﻤﻮﺩﻩ ﻧﺎﺭﺍﺣﺖ ﻣﻲﺑﺎﺷﻨﺪ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﻓﻀﻞ ﺧﻮﺩ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ‪،‬‬
‫ﻭ ﺍﺯ ﺩﻳﮕﺮﻱ ﻗﻄﻊ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﻛﺘﺎﺑﻲ ﺭﺍ ﻧﺴﺦ ﻭ ﻛﺘﺎﺏ ﺩﻳﮕﺮﻱ ﺭﺍ ﻧﺎﺯﻝ ﻣﻲﻛﻨﺪ‪ .‬ﺣﺎﻝ ﺑﺎﻳﺪ‬
‫ﺩﻳﺪ ﻛﺘﺐ ﺍﻧﺒﻴﺎء ﺳﺎﺑﻖ ﻧﺴﺦ ﺷﺪﻩ ﻭ ﻳﺎ ﺑﺪﺳﺖ ﻓﺮﺍﻣﻮﺷﻲ ﻣﺘﺮﻭﻙ ﺷﺪﻩ؟ ﺑﻪ ﻧﻈﺮ ﺗﺤﻘﻴﻘﻲ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺘﺮﻭﻙ ﻣﺎﻧﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﻛﻪ ﻧﺴﺦ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺗﻤﺎﻡ ﺍﻧﺒﻴﺎء ﺩﺭ ﻋﻘﺎﻳﺪ ﻭ‬
 ‫‪255‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺩﻋﻮﺕ ﺑﺴﻮﻱ ﺧﺪﺍﻱ ﻭﺍﺣﺪ ﻣﺘﺤﺪﻧﺪ‪ ،‬ﻭ ﺃﻣﺎ ﺩﺭ ﺍﺣﻜﺎﻡ ﻭ ﺷﺮﺍﻳﻊ ﺍﮔﺮ ﺍﺣﻜﺎﻡ ﻭ ﺷﺮﺍﻳﻊ ﻗﺒﻠﻲ‬
‫ﻣﻮﻗﺖ ﺑﻮﺩﻩ ﺗﺎ ﺁﻣﺪﻥ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎء ﻗﻬﺮﺍ ﺑﻪ ﺑﻌﺚ ﺍﻭ ﻭﻗﺖ ﺁﻧﻬﺎ ﺗﻤﺎﻡ ﺷﺪﻩ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻧﺴﺦ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺃﻣﺎ ﺍﮔﺮ ﺍﻃﻼﻕ ﺩﺍﺷﺘﻪ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺎ ﺁﻣﺪﻥ ﻗﺮﺁﻥ ﻧﺴﺦ ﺷﺪﻩ‪ .‬ﻇﺎﻫﺮ ﺍﺣﻜﺎﻡ‬
‫ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻓﻌﻠﻲ ﺍﻃﻼﻕ ﺍﺳﺖ‪ ،‬ﺍﮔﺮﭼﻪ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺻﻠﻲ ﺍﺣﻜﺎﻡ‬
‫ﻣﻮﻗﺖ ﺑﻮﺩﻩ‪ ،‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﮔﺮ ﺍﻃﻼﻕ ﺩﺍﺷﺘﻪ ﻣﺸﻤﻮﻝ ﻧﺴﺦ ﺍﺳﺖ ﻭ ﺇﻻ ﻓﻼ‪.‬‬

‫‪             ‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻧﻤﻲﺩﺍﻧﻲ ﻛﻪ ﻣﻠﻚ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ‬
‫ﺟﺰ ﺧﺪﺍ ﻧﻪ ﺳﺮﭘﺮﺳﺘﻲ ﻭ ﻧﻪ ﻳﺎﻭﺭﻱ ﺍﺳﺖ؟)‪(107‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺗﻘﺪﻳﻢ ﻛﻠﻤﺔ »ﻟﻪ« ﻛﻪ ﺧﺒﺮ ﺍﺳﺖ ﺑﺮ ﻣﺒﺘﺪﺍء ﻛﻪ ﻣﻠﮏ ﺑﺎﺷﺪ ﻣﻔﻴﺪ ﺣﺼﺮ ﻭ‬
‫ﺍﺧﺘﺼﺎﺹ ﺍﺳﺖ‪ .‬ﻭ ﻛﻠﻤﺔ وﻟﯽ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻌﻨﻲ ﻗﻴﻢ ﻭ ﺳﺮﭘﺮﺳﺖ ﻣﻲﺑﺎﺷﺪ ﻭ ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺩﻡ ﺩﻧﻴﺎ ﻭ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﻗﻴﻤﻲ ﺟﺰ ﺧﺪﺍ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ‬
‫ﻧﻔﻲ ﻭﻻﻳﺖ ﻭ ﻗﻴﻤﻮﻣﻴﺖ ﺷﺪﻩ ﺍﺯ ﻏﻴﺮ ﺣﻖﺗﻌﺎﻟﻲ‪ .‬ﻭﻟﻲ ﻣﺸﺮﻛﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﺳﺮﭘﺮﺳﺘﻲ ﻭ‬
‫ﻗﻴﻤﻮﻣﻴﺖ ﺟﻬﺎﻥ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻣﻲﺩﻫﻨﺪ ﮔﻮﻳﺎ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ‬
‫ﺑﻲﺍﻃﻼﻋﻨﺪ‪.‬‬
‫‪            ‬‬

‫‪*     ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻠﻜﻪ ﺁﻳﺎ ﺍﺯ ﺭﺳﻮﻝ ﺧﻮﺩ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻗﺒﻼً ﺍﺯ ﻣﻮﺳﻲ ﺳﺆﺍﻝ ﻣﻲﺷﺪ ﻭ‬
‫ﺁﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺭﺍ ﺑﻪ ﻛﻔﺮ ﺗﺒﺪﻳﻞ ﻛﻨﺪ ﻣﺤﻘﻘﺎ ﺍﺯ ﺭﺍﻩ ﺭﺍﺳﺖ ﮔﻤﺮﺍﻩ ﺍﺳﺖ‪(108).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﺆﺍﻝ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﻳﺪ ﺩﺭ ﺃﻣﻮﺭ ﺩﻳﻦ‬
‫ﺍﺷﻜﺎﻟﺘﺮﺍﺷﻲ ﻭ ﺳﺆﺍﻝ ﺑﻴﺠﺎ ﻛﻨﺪ ﻣﺎﻧﻨﺪ ﺳﺆﺍﻻﺕ ﻳﻬﻮﺩ ﺍﺯ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﻛﻪ ﺳﺆﺍﻻﺕ‬
‫ﺑﻴﺠﺎ ﻭ ﺗﻘﺎﺿﺎﻫﺎﻱ ﺑﻲﻓﺎﻳﺪﻩ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻣﺴﻠﻢ ﺑﺎﻳﺪ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺣﻖ ﺑﺎﺷﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪256‬‬

‫‪           ‬‬

‫‪             ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﺴﺒﺐ ﺣﺴﺎﺩﺗﻲ ﻛﻪ ﺩﺍﺭﻧﺪ ﭘﺲ ﺍﺯ ﺍﻳﻨﻜﻪ ﺣﻖ ﺑﺮ ﺍﻳﺸﺎﻥ‬

‫ﺁﺷﻜﺎﺭ ﺷﺪﻩ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻛﻔﺮ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﭘﺲ ﺷﻤﺎ ﻣﺆﻣﻨﻴﻦ ﮔﺬﺷﺖ ﻛﻨﻴﺪ ﻭ‬
‫ﻧﺎﺩﻳﺪﻩ ﺑﮕﻴﺮﻳﺪ ﺗﺎ ﺧﺪﺍ ﺃﻣﺮ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻭﺭﺩ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰﻱ ﺗﻮﺍﻧﺎ ﺍﺳﺖ‪(109).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻳﻜﻲ ﺍﺯ ﺻﻔﺎﺕ ﻣﺬﻣﻮﻣﺔ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﺷﺪﻩ ﺗﺎ ﻣﺆﻣﻨﻴﻦ ﺑﭙﺮﻫﻴﺰﻧﺪ ﻭ‬
‫ﮔﻮﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﺨﻮﺭﻧﺪ ﻭ ﺁﻥ ﺣﺴﺪ ﺍﺳﺖ ﻛﻪ ﻣﺎﻧﻊ ﺍﺯ ﺍﻗﺮﺍﺭ ﺑﻪ ﺣﻖ‪ ،‬ﻭ ﺑﺎﻋﺚ ﺍﺿﻼﻝ‬
‫ﺩﻳﮕﺮﺍﻥ ﻭ ﻣﻮﺟﺐ ﺗﺮﺟﻴﺢ ﻛﻔﺮ ﺑﺮ ﺍﻳﻤﺎﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻓﻌﻼ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺧﺼﻮﺻﺎ‬
‫ﻣﻴﺎﻥ ﻋﻠﻤﺎ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺭﺍﻳﺞ ﺍﺳﺖ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪" :‬اﻟﺤﺴﺪ ﻳﺄﮐﻞ اﻻﻳﻤﺎن ﮐﻤﺎ‬
‫ﺗﺄﮐﻞ اﻟﻨﺎر اﻟﺤﻄﺐ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺣﺴﺪ ﺍﻳﻤﺎﻥ ﺭﺍ ﻣﻲﺧﻮﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺁﺗﺶ ﻫﻴﺰﻡ ﺭﺍ‪ .‬ﻭ ﻧﻴﺰ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬ﺳﺘﺔ ﻳﺪﺧﻠﻮن اﻟﻨﺎر ﻗﺒﻞ اﻟﺤﺴﺎب‪ :‬اﻷﻣﺮآء ﺑﺎﻟﺠﻮر‪ ،‬و اﻟﻌﺮب ﺑﺎﻟﻌﺼﺒﻴﺔ‪،‬‬
‫و اﻟ ّﺪﻫﺎﻗﻴﻦ ﺑﺎﻟﺘﮑﺒﺮ‪ ،‬و اﻟﺘﺠﺎر ﺑﺎﻟﺨﻴﺎﻧﺔ‪ ،‬و أﻫﻞ اﻟﺮﺳﺘﺎق ﺑﺎﻟﺠﻬﺎﻟﺔ‪ ،‬و اﻟﻌﻠﻤﺂء ﺑﺎﻟﺤﺴﺪ"‪.‬‬
‫ﺣﺎﻝ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻋﻠﻤﺎﻱ ﻳﻬﻮﺩ ﭼﺮﺍ ﻣﻴﻞ ﻧﺪﺍﺷﺘﻨﺪ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﻧﻴﺮﻭﺋﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ‬
‫ﻣﺮﺩﻡ ﺑﻪ ﺍﺳﻼﻡ ﺍﻗﺒﺎﻝ ﻛﻨﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﺎ ﺁﻧﻜﻪ ﻓﻬﻤﻴﺪﻧﺪ ﺍﺳﻼﻡ ﺩﻳﻦ ﻋﻘﻞ ﻭ ﺗﻜﺎﻣﻞ ﺍﺳﺖ‪ ،‬ﻣﻊ‬
‫ﺫﻟﻚ ﺣﺴﺪ ﻣﻲﻭﺭﺯﻳﺪﻧﺪ ﻭ ﻣﻴﻞ ﻧﺪﺍﺷﺘﻨﺪ ﻛﺴﻲ ﺟﺰ ﺍﻳﺸﺎﻥ ﺭﻳﺎﺳﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺣﻘﻲ ﺭﺍ‬
‫ﻛﻪ ﺧﻮﺩ ﺍﻇﻬﺎﺭ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺩﻳﮕﺮﻱ ﺍﻇﻬﺎﺭ ﻛﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺯﻣﺎﻥ ﻣﺎ ﻫﺮ ﻋﺎﻟﻤﻲ ﻛﻪ ﻳﻜﻲ ﺍﺯ‬
‫ﺣﻘﺎﻳﻖ ﺭﺍ ﺍﻇﻬﺎﺭ ﻛﻨﺪ‪ ،‬ﺍﻛﺜﺮ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺳﻼﻣﻲ ﺣﺴﺪ ﻣﻲﻭﺭﺯﻧﺪ ﻭ ﺑﺎ ﺍﻭ ﺩﺷﻤﻨﻲ ﻛﺮﺩﻩ ﺣﺘﻲ‬
‫ﻓﺘﻮﻱ ﺑﻪ ﻗﺘﻞ ﺍﻭ ﻣﻲﺩﻫﻨﺪ ﻭ ﻣﺮﺩﻡ ﻋﻮﺍﻡ ﺭﺍ ﺍﺯ ﺭﺍﻫﻨﻤﺎﺋﻲ ﺍﻭ ﺩﻭﺭ ﻣﻲﻛﻨﻨﺪ ﻭﻋﻠﻴﻪ ﺍﻭ ﺗﺤﺮﻳﻚ‬
‫ﻣﻲﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﺩﺭﻭﻗﺖ ﻧﺰﻭﻝ ﺁﻳﻪ ﻗﺪﺭﺕ ﻳﻬﻮﺩ ﺑﻴﺸﺘﺮ ﺍﺯ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩﻩ‪ ،‬ﭘﺲ ﺧﺪﺍ ﺃﻣﺮ ﻛﺮﺩﻩ ﺑﻪ ﮔﺬﺷﺖ ﻭ ﺑﻲﺍﻋﺘﻨﺎﺋﻲ ﺗﺎ ﻭﻗﺘﻴﻜﻪ ﻣﺴﻠﻤﻴﻦ ﻗﺪﺭﺗﻲ ﭘﻴﺪﺍ‬

‫ﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﻌﻨﻲ ‪    ‬ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺣﺴﺪ ﻳﻬﻮﺩ ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﮕﻴﺮﻧﺪ ﺗﺎ‬
‫ﻧﻴﺮﻭﻣﻨﺪ ﮔﺮﺩﻳﺪﻩ ﻭ ﺃﻣﺮ ﺟﻬﺎﺩ ﻧﺎﺯﻝ ﺷﻮﺩ‪ ،‬ﺁﻧﻮﻗﺖ ﺑﺤﺴﺎﺏ ﺍﻳﺸﺎﻥ ﺑﺮﺳﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺩﺭ‬
 ‫‪257‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺁﻥ ﻭﻗﺖ ﻣﺴﻠﻤﻴﻦ ﻧﻴﺮﻭﻣﻨﺪ ﺑﻮﺩﻧﺪ ﺑﺎﺯ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺎﻳﺪ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﻳﻬﻮﺩ ﮔﺬﺷﺖ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺗﺎ ﻭﻗﺘﻴﻜﻪ ﺃﻣﺮ ﺧﺪﺍ ﺑﻴﺎﻳﺪ ﻳﻌﻨﻲ ﺁﻥ ﻗﺪﺭ ﺇﻋﻤﺎﻝ ﺣﺴﺪ ﻭ ﻋﻬﺪﺷﻜﻨﻲ ﻛﻨﻨﺪ ﺗﺎ‬
‫ﻣﺄﻣﻮﺭ ﺷﻮﻳﺪ ﺑﻪ ﺇﺧﺮﺍﺝ ﺁﻧﺎﻥ ﺍﺯ ﻣﺪﻳﻨﻪ‪.‬‬

‫‪           ‬‬

‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻧﻤﺎﺯﺭﺍ ﺑﻪ ﭘﺎ ﺩﺍﺭﻳﺪ ﺯﻛﺎﺕ ﺭﺍ ﺑﺪﻫﻴﺪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺧﻴﺮ ﺑﺮﺍﻱ ﺧﻮﺩﺗﺎﻥ ﺍﻧﺪﻭﺧﺘﻪ‬
‫ﻛﻨﻴﺪ‪ ،‬ﺁﻥ ﺭﺍ ﻧﺰﺩ ﺧﺪﺍ ﻣﻲﻳﺎﺑﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﺑﻴﻨﺎ ﺍﺳﺖ‪(110).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻓﺮﻣﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﻳﻬﻮﺩ ﻋﻔﻮ ﻭ ﮔﺬﺷﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‬
‫ﺍﻛﻨﻮﻥ ﻓﺮﻣﻮﺩﻩ ﻫﺮ ﭼﻪ ﻣﻲﺗﻮﺍﻧﻴﺪ ﺍﺯ ﺍﻋﻤﺎﻝ ﺻﺎﻟﺤﻪ ﻭ ﻳﺎ ﻧﻴﺮﻭ ﺑﺮﺍﻱ ﺧﻮﺩ ﺗﻬﻴﻪ ﻛﻨﻴﺪ‪ ،‬ﻳﻌﻨﻲ‬
‫ﺩﺭ ﺗﻬﻴﺔ ﺍﻋﺪﺍﺩ ﻗﻮﻱ ﺑﺎﺷﻴﺪ ﺗﺎ ﺩﺭ ﻭﻗﺖ ﺣﺎﺟﺖ ﺑﺪﺭﺩ ﺷﻤﺎ ﺑﺨﻮﺭﺩ‪ .‬ﻭ ﺟﻤﻞ »ﺗﺠﺪﻭﻩ«‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﻛﺎﺭ ﺧﻴﺮﻱ ﻛﻨﺪ‪ ،‬ﻫﻤﺎﻥ ﺧﻴﺮ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﻳﺪ‪ ،‬ﻳﻌﻨﻲ ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫ﺁﻥ ﺧﻴﺮ ﺗﺒﺪﻳﻞ ﺑﻪ ﺟﻮﺍﻫﺮ ﻭ ﻣﺠﺴﻢ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺑﮕﻮ ﺟﺰﺍﻱ ﺁﻥ ﻣﺠﺴﻢ ﮔﺮﺩﺩ‪.‬‬

‫‪              ‬‬

‫‪     ‬‬ ‫‪    ‬‬
‫*‬

‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﮔﻮﻳﻨﺪ ﻫﺮﮔﺰ ﺩﺍﺧﻞ ﺑﻬﺸﺖ ﻧﮕﺮﺩﺩ ﻣﮕﺮ ﻛﺴﻲ ﻛﻪ ﻳﻬﻮﺩﻱ ﻭ ﻳﺎ ﻧﺼﺎﺭﻱ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﺁﺭﺯﻭﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﺑﮕﻮ ﺑﺮﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ‬
‫)‪ (111‬ﺁﺭﻱ ﺁﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﺗﺴﻠﻴﻢ ﺧﺪﺍ ﻛﻨﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻧﻴﻜﻮﻛﺎﺭ ﺑﺎﺷﺪ ﺑﺮﺍﻱ ﺍﻭ ﺍﺳﺖ‬
‫ﺃﺟﺮ ﺍﻭ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ‪ ،‬ﻭ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﺍﺷﺨﺎﺹ ﻧﻪ ﺧﻮﻓﻲ ﺍﺳﺖ ﻭ ﻧﻪ ﻏﻢ ﻭ‬
‫ﻏﺼﻪﺍﻱ‪(112).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﻜﻲ ﺍﺯ ﻋﻨﺎﻭﻳﻦ ﺗﺒﻠﻴﻐﺎﺗﻲ ﻳﻬﻮﺩ ﺑﺮﺍﻱ ﻋﻮﺍﻡ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻓﻘﻂ ﻳﻬﻮﺩ ﺍﺳﺘﺤﻘﺎﻕ‬
‫ﺑﻬﺸﺖ ﺩﺍﺭﺩ ﻭ ﺑﺎﻗﻲ ﻣﺮﺩﻡ ﺩﻭﺯﺧﻴﻨﺪ‪ .‬ﺣﻖ ﺗﻌﺎﻟﻲ ﭼﻨﻴﻦ ﻋﻘﺎﻳﺪ ﺭﺍ ﺁﺭﺯﻭﻱ ﺧﻴﺎﻟﻲ ﻭ ﻏﺮﻭﺭ‬
‫ﺩﺍﻧﺴﺘﻪ ﻭﺑﻬﺸﺖ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺍﻳﻦ ﻭ ﺁﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﻫﺮ ﻛﺲ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪258‬‬

‫ﻭﻇﻴﻔﺔ ﺧﻮﺩ ﻋﻤﻞ ﻛﻨﺪ ﺑﺎﻳﺪ ﺍﻣﻴﺪ ﭘﺎﺩﺍﺵ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﻪ ﺻﺮﻑ ﺍﺩﻋﺎ ﻣﺎﻧﻨﺪ ﺍﺩﻋﺎﻱ ﺗﻤﺎﻡ‬
‫ﻣﻠﺖ ﻣﺎ ﻛﻪ ﺍﻣﺮﻭﺯﻩ ﺍﻋﻤﺎﻟﺸﺎﻥ ﻫﻤﻪ ﺑﺪﻋﺖ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ ﺑﺎﺯ ﺧﻮﺩ ﺭﺍ ﺑﻬﺸﺘﻲ ﻣﻲﺩﺍﻧﻨﺪ‪.‬‬

‫‪         ‬‬

‫‪            ‬‬
‫‪ ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻳﻬﻮﺩ ﮔﻔﺘﻨﺪ ﻧﺼﺎﺭﻱ ﺑﺮ ﺣﻖ ﻧﻴﺴﺘﻨﺪ ﻭ ﭼﻴﺰﻱ ﻧﺪﺍﺭﻧﺪ ﻭ ﻧﺼﺎﺭﻱ ﮔﻔﺘﻨﺪ ﻳﻬﻮﺩ‬
‫ﺑﺮ ﺣﻖ ﻧﻴﺴﺘﻨﺪ ﻭ ﭼﻴﺰﻱ ﺍﺯ ﻫﺪﺍﻳﺖ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻫﻤﻪ ﺃﻫﻞ ﻛﺘﺎﺏ ﻭﺧﻮﺍﻧﻨﺪﺓ‬
‫ﻛﺘﺎﺑﻨﺪ‪ ،‬ﺍﻓﺮﺍﺩ ﻧﺎﺩﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﺳﺨﻦ ﺭﺍ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺎﻧﻨﺪ ﮔﻔﺘﺔ ﺍﻳﺸﺎﻥ‪ ،‬ﭘﺲ ﺧﺪﺍ ﺣﻜﻢ ﻣﻲﻛﻨﺪ‬
‫ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﺁﻧﭽﻪ ﺍﺧﺘﻼﻑ ﻣﻲﻛﻨﻨﺪ‪(113).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻫﻞ ﻫﺮ ﻣﺬﻫﺒﻲ ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ ﺭﺍ ﺑﺎﻃﻞ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ‬
‫ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﮔﻤﺮﺍﻩ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﺳﻨﻲ ﺷﻴﻌﻪ ﺭﺍ ﺑﺎﻃﻞ‪ ،‬ﻭ ﺷﻴﻌﻪ ﺳﻨﻲ ﺭﺍ‬
‫ﮔﻤﺮﺍﻩ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﭘﻴﺮﻭﺍﻥ ﻫﺮ ﻣﺬﻫﺒﻲ ﺑﺮﺍﻱ ﺧﻮﺵﺑﻴﻨﻲ ﺑﻪ ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ‪ ،‬ﺑﻪ ﺁﻧﺎﻥ ﺍﻋﺘﻤﺎﺩ‬
‫ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻮﻥ ﺑﺰﺭﮔﺎﻧﺸﺎﻥ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺑﺮ ﺣﻘﻴﻢ‪ ،‬ﺍﻳﺸﺎﻥ ﺑﺎﻭﺭ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﺍﻧﺼﺎﻑ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ ﺑﺎﻃﻞ ﻭ ﮔﻤﺮﺍﻫﻨﺪ ﺟﺰ ﺁﻧﺎﻧﻜﻪ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺧﺪﺍ ﻭ ﺑﻪ ﻛﺘﺎﺏ ﺍﻭ ﻣﺮﺍﺟﻌﻪ‬
‫ﻛﻨﻨﺪ‪.‬‬
‫‪             ‬‬

‫‪             ‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻛﻴﺴﺖ ﻇﺎﻟﻤﺘﺮ ﺍﺯ ﺁﻧﻜﻪ ﺍﺯ ﺫﻛﺮ ﺧﺪﺍ ﺩﺭ ﻣﺴﺎﺟﺪ ﺟﻠﻮﮔﻴﺮﻱ ﻛﻨﺪ ﻭ ﺩﺭ ﺧﺮﺍﺑﻲ‬
‫ﻣﺴﺎﺟﺪ ﺑﻜﻮﺷﺪ ﭼﻨﻴﻦ ﮔﺮﻭﻫﻲ ﺟﺰ ﺑﺎ ﺗﺮﺱ ﻭ ﻭﺣﺸﺖ ﺩﺍﺧﻞ ﻣﺴﺎﺟﺪ ﻧﻤﻲﺷﻮﻧﺪ‪ ،‬ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺧﻮﺍﺭﻱ ﺩﻧﻴﺎ‪ ،‬ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻋﺬﺍﺑﻲ ﺑﺰﺭگ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ‪(114).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺷﺎﻣﻞ ﻫﺮ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻣﺎﻧﻊ ﺍﺯ ﺁﺑﺎﺩﻱ ﻣﺴﺎﺟﺪ ﺷﻮﺩ ﻣﻨﺘﻬﻲ ﺩﺭ ﺻﺪﺭ‬
‫ﺍﺳﻼﻡ ﻣﺸﺮﻛﻴﻦ ﻭ ﻳﻬﻮﺩ ﻣﺎﻧﻊ ﺑﻮﺩﻧﺪ ﺍﺯ ﺫﻛﺮ ﺧﺪﺍ‪ ،‬ﻭ ﻓﻌﻼ ﺧﻮﺩ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﺍﻟﺒﺘﻪ ﺑﻌﻀﻲ ﺍﺯ‬
 ‫‪259‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺍﻳﺸﺎﻥ‪ .‬ﻭ»‪ «      ‬ﻧﻴﺰﻋﺎﻡ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ‬
‫ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺍﺯ ﺳﻴﻄﺮﺓ ﻣﺴﻠﻤﻴﻦ ﻭﺣﺸﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻭﻟﻲ ﺯﻣﺎﻥ ﻣﺎ ﻣﻮﺣﺪﻳﻦ ﺍﺯ ﺣﻀﻮﺭ‬
‫ﻣﺴﺎﺟﺪ ﻣﻲﺗﺮﺳﻨﺪ ﺑﺮﺍﻱ ﺳﻴﻄﺮﺓ ﺧﺮﺍﻓﺎﺗﻴﻴﻦ ﻭ ﺑﺪﮔﻮﺋﻲ ﻭﻋﺎﻅ ﻭ ﮔﻮﻳﻨﺪﮔﺎﻥ‪ .‬ﻭﻣﺘﺼﺪﻳﺎﻥ‬
‫ﻣﺴﺎﺟﺪ‪ ،‬ﻓﻌﻼ ﻳﻚ ﻣﺸﺖ ﺟﻬﺎﻝ ﻣﻮﺫﻱ ﻭ ﺍﻫﻞ ﺗﻮﻗﻊ ﻭ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭﻧﺪ‪ .‬ﻭ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‬
‫ﺍﻛﺜﺮ ﻣﺴﺎﺟﺪ ﺍﻣﺮﻭﺯﻩ‪ ،‬ﻣﺴﺠﺪ ﺿﺮﺍﺭ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﺯ ﺑﺮﺍﻱ ﺧﺪﺍ ﺍﺳﺖ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ‪ ،‬ﭘﺲ ﺑﻬﺮﺟﺎ ﺭﻭ ﻛﻨﻴﺪ ﺁﻧﺠﺎ ﻣﺤﻞ ﺗﻮﺟﻪ‬
‫ﺑﻪ ﺳﻮﻱ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍﻱﺗﻌﺎﻟﻲ ﺑﻪ ﻫﻤﻪ ﺟﺎ ﻣﺤﻴﻂ ﻭ ﺩﺍﻧﺎ ﺍﺳﺖ‪(115).‬‬
‫ﻧﻜﺎﺕ‪" :‬ﻻﻡ" ﷲ "ﻻﻡ ﺍﺧﺘﺼﺎﺹ" ﺍﺳﺖ ﻭﻣﻠﻜﻴﺖ‪ ،‬ﻳﻌﻨﻲ ﻣﻠﻚ ﺧﺪﺍ ﻭﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺍﻭ‬
‫ﺩﺍﺭﺩ ﻫﺮ ﻃﺮﻓﻲ ﺍﺯ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ‪ .‬ﻭ ﺧﺪﺍ ﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ ﺧﺎﻟﻖ ﻣﻜﺎﻥ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ‬
‫ﺩﺭ ﻳﻚ ﻣﻜﺎﻥ ﺑﺎﺷﺪ ﺍﺯ ﺳﺎﻳﺮ ﻣﻜﺎﻧﻬﺎ ﻏﺎﻳﺐ ﻣﻲﻣﺎﻧﺪ ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﻣﺤﺘﺎﺝ ﺑﻪ ﻣﻜﺎﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ‬
‫ﺧﺎﻟﻖ ﻣﻜﺎﻥ ﻗﺒﻞ ﺍﺯ ﻣﻜﺎﻥ ﺑﻮﺩﻩ ﻭ ﺑﻲﻣﻜﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﻫﺮ ﻃﺮﻑ ﺩﺭ‬
‫ﺣﺎﻝ ﻋﺒﺎﺩﺕ ﺗﻮﺟﻪ ﻛﻨﻲ ﻫﻤﺎﻧﺠﺎ ﺗﻮﺟﻪ ﺑﻪ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺣﻜﻢ ﺑﺮﺍﻱ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ‬
‫ﻃﺮﻑ ﺧﺎﻧﺔ ﻛﻌﺒﻪ ﺭﺍ ﻧﺪﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻃﺮﻑ ﻗﺒﻠﻪ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺪ‪ ،‬ﺑﻪ ﻫﺮ‬
‫ﻃﺮﻑ ﻧﻤﺎﺯ ﻛﻨﺪ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﻧﻤﺎﺯ ﻣﺴﺘﺤﺒﻲ ﻭ ﻳﺎ ﻗﺮﺁﻥ‬
‫ﻣﻲﺧﻮﺍﻧﺪ ﻭ ﻳﺎ ﺩﻋﺎ‪ ،‬ﺑﻪ ﻫﺮ ﻃﺮﻑ ﺭﻭ ﻛﻨﺪ ﺑﻲﺍﺷﻜﺎﻝ ﺍﺳﺖ‪ ،‬ﻭ ‪  ‬ﺫﺍﺕ ﺍﻭ ﺍﺳﺖ ﺯﻳﺮﺍ‬
‫وﺟﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻪ ﻣﻌﻨﻲ ﺻﻮﺭﺕ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺻﻮﺭﺕ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺫﺍﺗﺎً ﻣﻲﺷﻨﻮﺩ ﻭ ﺗﻮﺟﻪ‬
‫ﻣﻲﻛﻨﺪ‪ ،‬ﻭﻟﻲ ﺧﺪﺍ ﺫﺍﺗﺎ ﺷﻨﻮﺍ ﻭ ﺑﻴﻨﺎ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺗﻮﺟﻪ ﺍﻭ ﺑﻪ ﺫﺍﺕ ﺍﺳﺖ‪ ،‬ﻭ ﻭﺟﻪ ﺍﻭ ﺫﺍﺕ ﺍﻭ‬
‫ﺍﺳﺖ‪.‬‬
‫‪               ‬‬

‫‪           ‬‬
‫*‬

‫‪‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪260‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﻓﺮﺯﻧﺪ ﮔﺮﻓﺘﻪ‪ ،‬ﺍﻭ ﻣﻨﺰﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻠﻚ ﺍﻭﺳﺖ ﺁﻧﭽﻪ ﺩﺭ‬
‫ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻫﻤﻪ ﺑﺮﺍﻱ ﺍﻭ ﺧﺎﺿﻊ ﻭ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻧﺪ)‪ (116‬ﺍﻭ ﺑﺪﻭﻥ ﺳﺎﺑﻘﻪ ﻭ‬
‫ﺑﺪﻭﻥ ﻧﻘﺸﺔ ﻗﺒﻠﻲ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻩ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﻭ ﭼﻮﻥ ﺑﺨﻮﺍﻫﺪ ﭼﻴﺰﻱ ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﻫﻤﺎﻧﺎ‬
‫ﻣﻲﮔﻮﻳﺪ ﺑﺎﺵ ﺁﻥ ﭼﻴﺰ ﻣﻲﺷﻮﺩ‪(117).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻓﺎﻋﻞ ﻗﺎﻟﻮا ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﻣﻲﺑﺎﺷﻨﺪ ﻛﻪ ﻳﻬﻮﺩ ﮔﻔﺖ ﻋﺰﻳﺮ اﺑﻦ اﷲ‪ ،‬ﻭﻧﺼﺎﺭﻱ‬
‫ﮔﻔﺖ ﻣﺴﻴﺢ ﺇﺑﻦ ﺍﷲ‪ .‬ﻭﻟﻲ ﺧﺪﺍ ﻣﻨﺰﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺯ ﺫﺍﺕ ﺧﺪﺍ ﭼﻴﺰﻱ ﺻﺎﺩﺭ ﻭ ﺗﻮﻟﻴﺪ‬
‫ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺍﺭﺍﺩﻩ ﻭ ﺑﻪ ﺃﻣﺮ»ﮐﻦ« ﺍﻳﺠﺎﺩ ﺷﺪﻩ‪ ،‬ﻭ ﻓﺮﻗﻲ ﺑﻴﻦ ﭘﻴﻐﻤﺒﺮ ﻭ‬
‫ﻏﻴﺮ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻛﺴﻲ ﻛﻪ ﻓﺮﺯﻧﺪ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺧﻮﺩ ﻓﺮﺯﻧﺪ ﺩﻳﮕﺮﻱ‬
‫ﺑﺎﺷﺪ ﻭ ﻭﺟﻮﺩ ﻓﺮﺯﻧﺪ ﺩﻟﻴﻞ ﺑﺮ ﺗﺠﺴﻢ ﻭ ﺗﺮﻛﻴﺐ ﺍﺳﺖ ﻛﻪ ﺣﻖﺗﻌﺎﻟﻲ ﻣﻨﺰﻩ ﺍﺳﺖ‪ .‬ﻭ ﻛﻠﻤﺔ‬

‫ﺑﺪﻳﻊ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﻠﻘﺖ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺗﺎﺯﻩ ﻭ ﺑﺪﻭﻥ ﻧﻘﺸﺔ ﻗﺒﻠﻲ ﺑﻮﺩﻩ‪ .‬ﻭﺟﻤﻠﺔ‪» :‬‬

‫‪ «... ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﻠﻘﺖ ﺇﻟﻬﻲ ﺑﻪ ﺯﺣﻤﺖ ﻭ ﻣﺸﻘﺖ ﻭﺣﺮﻛﺖ ﻭ ﺍﻋﻀﺎ ﻭ‬

‫ﺟﻮﺍﺭﺡ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺻﺮﻑ ﺍﺭﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ « » :‬ﻟﻔﻆ ﻭ‬
‫ﺻﻮﺕ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺭﺍﺩﻩ ﻋﻴﻦ ﺍﻳﺠﺎﺩ ﺍﺳﺖ ﻧﻪ ﻣﻘﺪﻣﺔ ﺁﻥ‪.‬‬
‫‪             ‬‬

‫‪            ‬‬
‫*‬

‫‪*            ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﻧﻤﻲﺩﺍﻧﻨﺪ ﮔﻔﺘﻨﺪ ﭼﺮﺍ ﺧﺪﺍﻱﺗﻌﺎﻟﻲ ﺑﺎ ﻣﺎ ﺳﺨﻦ ﻧﻤﻲﮔﻮﻳﺪ ﻭ ﻳﺎ ﭼﺮﺍ‬
‫ﺑﺮﺍﻱ ﻣﺎ ﻧﺸﺎﻧﻪﺍﻱ ﻧﻤﻲﺁﻭﺭﺩ‪ ،‬ﺁﻧﺎﻧﻜﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻧﺪ ﻫﻤﻴﻦ ﺳﺨﻦ ﺭﺍ ﮔﻔﺘﻨﺪ‪ ،‬ﺩﻟﻬﺎ ﻭ‬
‫ﺩﺭﻛﺸﺎﻥ ﺷﺒﻴﻪ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺎ ﺁﻳﺎﺕ ﺭﺍ ﺑﺮﺍﻱ ﺍﻫﻞ ﻳﻘﻴﻦ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ)‪ (118‬ﺑﻪ‬
‫ﺭﺍﺳﺘﻲ ﻛﻪ ﻣﺎ ﺗﻮ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻳﻢ ﺑﻪ ﺣﻖ ﺑﺮﺍﻱ ﺑﺸﺎﺭﺕ ﻭ ﺍﻧﺬﺍﺭ ﻭ ﺗﻮ ﻣﺴﺆﻭﻝ ﺍﻫﻞ ﺁﺗﺶ ﺩﻭﺯﺥ‬
‫ﻧﻴﺴﺘﻲ‪(119).‬‬
 ‫‪261‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﻧﻜﺎﺕ‪ :‬ﻳﻜﻲ ﺍﺯ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻛﻔﺎﺭ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﭼﺮﺍ ﺧﺪﺍ ﺑﺎ ﻣﺎ ﺳﺨﻦ ﻧﻤﻲﮔﻮﻳﺪ‪ ،‬ﻭﻳﺎ ﭼﺮﺍ‬
‫ﺑﺮﺍﻱ ﻣﺎ ﻣﻌﺠﺰﺍﺗﻲ ﻧﻤﻲﺁﻭﺭﺩ‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺟﺰ ﻗﺮﺁﻥ ﻣﻌﺠﺰﺓ ﺩﻳﮕﺮﻱ‬

‫ﻧﺪﺍﺷﺘﻪ‪ .‬ﻭﻛﻠﻤﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﻘﻂ ﺑﺮﺍﻱ ﺑﺸﺎﺭﺕ ﻭﺍﻧﺬﺍﺭ‬
‫ﺁﻣﺪﻩ‪ ،‬ﻭ ﻣﺘﺼﺪﻱ ﻛﺎﺭ ﺩﻳﮕﺮﻱ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺧﻮﺍﺳﺘﻪﻫﺎﻱ ﻣﺮﺩﻡ ﺑﻪ ﺍﻭ ﻣﺮﺑﻮﻁ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﻛﻼﻡ ﺧﺪﺍ ﺭﺍ ﻧﭙﺬﻳﺮﺩ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺭﺍ ﻫﻤﻪ ﻛﺎﺭﻩ ﻭﻣﺪﻳﺮ ﺟﻬﺎﻥ ﺑﺪﺍﻧﺪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺴﺆﻭﻝ ﮔﻤﺮﺍﻫﻲ ﺍﻭ ﻧﻴﺴﺖ‪.‬‬
‫‪              ‬‬

‫‪               ‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭﻧﺼﺎﺭﻱ ﻭ ﻳﻬﻮﺩ ﻫﺮﮔﺰ ﺍﺯ ﺗﻮ ﺧﻮﺷﻨﻮﺩ ﻧﺸﻮﻧﺪ ﺗﺎ ﻭﻗﺘﻲ ﻛﻪ ﭘﻴﺮﻭ ﻣﻠﺖ ﺍﻳﺸﺎﻥ‬
‫ﺷﻮﻱ‪ ،‬ﺑﮕﻮ ﻫﺪﺍﻳﺖ ﺧﺪﺍ ﻓﻘﻂ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺗﻮ ﻋﻠﻢ ﺩﺍﺩﻳﻢ ﭘﻴﺮﻭﻱ‬
‫ﻣﻴﻞ ﺍﻳﺸﺎﻥ ﻛﻨﻲ ﺑﺮﺍﻱ ﺗﻮ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺳﺮﭘﺮﺳﺖ ﻭ ﻳﺎﻭﺭﻱ ﻧﻴﺴﺖ‪(120).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪     » :‬‬
‫‪ «‬ﻛﻪ ﻛﻠﻤﺔ ﻫﻮ ﻓﺎﺻﻠﻪ ﺷﺪﻩ ﺑﻴﻦ ﺍﺳﻢ ﻭ‬
‫ﺧﺒﺮ ﺩﻻﻟﺖ ﺑﺮ ﺣﺼﺮ ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﻫﺪﺍﻳﺖ ﺇﻟﻬﻲ ﻓﻘﻂ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺍﺯ ﻛﻼﻡ‬
‫ﺧﺪﺍ ﻭ ﻫﺪﺍﻳﺖ ﺍﻭ ﺑﻬﺮﻩﻣﻨﺪ ﻧﺸﻮﺩ ﺑﻪ ﻛﻼﻡ ﺭﺳﻮﻝ ﻭ ﺳﺎﻳﺮ ﺍﻭﻟﻴﺎ ﻭ ﻋﻠﻤﺎ ﻫﺪﺍﻳﺖ ﻧﺨﻮﺍﻫﺪ‬
‫ﺷﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍ ﻧﻴﺰ ﺑﻪ ﻛﻼﻡ ﺧﺪﺍ ﻫﺪﺍﻳﺖﻳﺎﻓﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‪" :‬ﻭ‪‬ﺇِﻥِ‬
‫ﺍﻫ‪‬ﺘَﺪ‪‬ﻳ‪‬ﺖ‪ ‬ﻓَﺒِﻤ‪‬ﺎ ﻳ‪‬ﻮﺣ‪‬ﻲ ﺇِﻟَﻲ‪ ‬ﺭ‪‬ﺑ‪‬ﻲ"‪ .‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺄﻣﻮﺭ ﺍﺳﺖ ﺑﻪ ﺗﻮﺳﻂ ﻛﻼﻡ ﺧﺪﺍ‬
‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺁﻳﺎﺕ ﺁﻥ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬

‫‪           ‬‬

‫‪   ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻛﺘﺎﺏ ﻓﺮﺳﺘﺎﺩﻳﻢ ﺁﻥ ﻃﻮﺭﻳﻜﻪ ﺳﺰﺍﻭﺍﺭ ﺗﻼﻭﺕ ﺑﺎﺷﺪ ﺗﻼﻭﺕ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺁﻧﺎﻥ ﺑﻪ ﺁﻥ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ‪ ،‬ﻭﻛﺴﺎﻧﻴﻜﻪ ﺑﻪ ﺁﻥ ﻛﺎﻓﺮ ﺷﻮﻧﺪ ﺧﻮﺩ ﺯﻳﺎﻥﻛﺎﺭﻧﺪ‪(121).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪262‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻳﺘﻠﻮﻧﻪ ﺣﻖ ﺗﻼﻭﺗﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﻭ ﺣﻖ ﺗﻼﻭﺕ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺗﺪﺑﺮ ﻭ ﺗﻔﻜﺮ ﺑﺨﻮﺍﻧﺪ ﻭ ﺑﻔﻬﻤﺪ ﻭ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﻨﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻗﺪﺭﺩﺍﻧﻲ ﺍﺯ‬
‫ﻗﺮﺁﻥ ﻛﺮﺩﻩ ﻭ ﺇﻻ ﺍﺯ ﺯﻳﺎﻥﻛﺎﺭﺍﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻋﻠﻲ‪ ‬ﻓﺮﻭﺩﻩ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﺧﻮﺏ ﮔﺮﻓﺘﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﻳﺎﺭﻱ ﻧﻤﻮﺩﻧﺪ )ﺑﻪ ﺧﻄﺒﺔ ‪ 121‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﭼﺎپ ﺑﻴﺮﻭﺕ – ‪1387‬‬
‫ﻫ‪ .‬ﻕ ﺭﺟﻮﻉ ﺷﻮﺩ(‪.‬‬

‫‪          ‬‬

‫‪            ‬‬
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‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻧﻌﻤﺘﻲ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻡ ﺑﻪ ﻳﺎﺩ ﺁﺭﻳﺪ ﻭ ﻣﺘﺬﻛﺮ ﺑﺎﺷﻴﺪﻛﻪ ﺷﻤﺎ ﺭﺍ‬
‫ﺑﺮﺗﺮﻱ ﺩﺍﺩﻡ ﺑﺮ ﺟﻬﺎﻧﻴﺎﻥ)‪ (122‬ﻭ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺭﻭﺯﻱ ﻛﻪ ﻫﻴﭻ ﻛﺲ ﺭﺍ ﻋﻮﺽ ﺩﻳﮕﺮﻱ ﺟﺰﺍء‬
‫ﻧﻤﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺍﺯ ﻛﺴﻲ ﻓﺪﺍﺋﻲ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺸﻮﺩ ﻭ ﻛﺴﻲ ﺭﺍ ﺷﻔﺎﻋﺖ ﺑﻬﺮﻩ ﻧﺪﻫﺪ ﻭﻧﻪ ﺍﻳﺸﺎﻥ‬
‫ﻳﺎﺭﻱ ﺷﻮﻧﺪ‪(123).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻋﺎﻟﻤﻴﻦ ﺍﺻﻨﺎﻑ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ‪ .‬ﻭﻳﻜﻲ ﺍﺯ ﺁﻳﺎﺗﻲ ﻛﻪ ﺩﺭ‬
‫ﺁﻥ ﻧﻔﻲ ﺷﻔﺎﻋﺖ ﻭ ﺭﺷﻮﻩ ﻭ ﭘﺎﺭﺗﻲ ﺷﺪﻩ‪ ،‬ﺑﺮﺍﻱ ﻗﻴﺎﻣﺖ‪ ،‬ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ‬
‫ﺍﻳﻦ ﻧﻔﻲ ﻧﺴﺒﺖ ﺑﻪ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ‪ ،‬ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻭﻻ ﺁﻳﻪ ﻣﻄﻠﻖ ﺍﺳﺖ‪ .‬ﺛﺎﻧﻴﺎ ﺩﺭ‬
‫ﺁﻳﺔ ‪ 254‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻧﻴﺰ ﻧﻔﻲ ﺷﺪﻩ‪.‬‬

‫‪             ‬‬

‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻭ ﺭﺍ ﺑﻪ ﻓﺮﻣﺎﻧﻬﺎ ﻭﺩﺳﺘﻮﺭﺍﺗﻲ ﺁﺯﻣﺎﻳﺶ ﻧﻤﻮﺩ ﻭﺍﻭ ﺁﻧﻬﺎ‬
‫ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﻣﻦ ﺗﻮ ﺭﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﻣﺎﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻡ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ ﻭ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﻓﺮﺯﻧﺪﺍﻧﻢ ﺭﺍ ﻧﻴﺰ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﻋﻬﺪ ﻣﻦ ﺑﻪ ﺳﺘﻤﮕﺮﺍﻥ ﻧﻤﻲﺭﺳﺪ‪(124).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻓﺮﻣﺎﻧﻬﺎﻱ ﺇﻟﻬﻲ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺁﻥ ﺁﺯﻣﺎﻳﺶ ﺷﺪﻩ ﻓﺮﻣﺎﻥ ﺍﻧﻔﺎﻕ ﻣﺎﻝ ﻭ ﺟﺎﻥ ﻭ‬
‫ﺍﻭﻻﺩ ﺑﻮﺩﻩ ﺩﺭ ﺭﺍﻩ ﺣﻖ‪ " :‬إن اﺑﺮاﻫﻴﻢ ﮐﺎن ﻣﻦ اﻟﻔﺘﻴﺎن ﻷﻧﻪ ﺳﻠﻢ ﻗﻠﺒﻪ ﻟﻼﻳﻤﺎن‪ ،‬و ﻟﺴﺎﻧﻪ ﻟﻠﺒﺮﻫﺎن‪،‬‬
 263 – ‫( ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ‬1) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ ﻭ ﺑﻪ‬،‫ ﻭ ﻟﺬﺍ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﭘﻴﺸﻮﺍﻱ ﻣﺮﺩﻡ ﻧﻤﻮﺩ‬."‫ و ﻣﺎﻟﻪ ﻟﻠﻀﻴﻔﺎن‬،‫ و وﻟﺪﻩ ﻟﻠﻘﺮﺑﺎن‬،‫و ﺑﺪﻧﻪ ﻟﻠﻨﻴﺮان‬
‫ ﻭ ﻣﺨﻔﻲ ﻧﻤﺎﻧﺪ ﻫﺮ ﭘﻴﻐﻤﺒﺮﻱ ﺩﺍﺭﺍﻱ‬.‫ﺍﺿﺎﻓﻪ ﺑﺮ ﺍﻣﺎﻣﺖ ﺍﻭ ﺭﺍ ﺍﺳﻮﻩ ﻗﺮﺍﺭ ﺩﺍﺩ ﺑﺮﺍﻱ ﻣﺴﻠﻤﻴﻦ‬
‫ ﻭ ﺍﻳﻦ ﺍﻣﺎﻣﺖ ﻳﻜﻲ ﺍﺯ ﻓﺮﻭﻉ ﻃﺒﻴﻌﻲ ﻧﺒﻮﺕ‬،‫ﻣﻘﺎﻡ ﺍﻣﺎﻣﺖ ﺍﺳﺖ ﻃﺒﻖ ﻧﺺ ﻗﺮﺁﻥ ﺳﻮﺭﺓ ﺍﻧﺒﻴﺎء‬
‫ ﻭ‬،‫ﻭ ﺍﺯ ﺷﺆﻭﻭﻥ ﺁﻥ ﻣﻲﺑﺎﺷﺪ ﻭ ﻣﻘﺎﻣﻲ ﺑﺎﻻﺗﺮ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ ﻏﻼﻩ ﺷﻴﻌﻪ ﺧﻴﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ ﻭ ﺃﻣﺎ ﺍﻣﺎﻣﺖ ﻏﻴﺮ ﺃﻧﺒﻴﺎء ﺑﻪ ﺟﻌﻞ ﺇﻟﻬﻲ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻃﺒﻖ ﺁﻳﺔ‬.‫ﺍﺧﺒﺎﺭﻱ ﻧﻴﺰ ﺟﻌﻞ ﻧﻤﻮﺩﻩﺍﻧﺪ‬
‫ ﺳﻮﺭﺓ ﻓﺮﻗﺎﻥ ﻫﺮ ﻛﺲ ﻣﻲﺗﻮﺍﻧﺪ ﺯﺣﻤﺖ ﻛﺸﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻘﺎﻡ ﺍﻣﺎﻣﺖ ﻣﺘﻘﻴﻦ ﺑﺮﺳﺎﻧﺪ‬74
‫ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﻭ ﺳﻠﻴﻤﺎﻥ ﻭ ﺃﻳﻮﺏ ﻭ ﻳﻮﺳﻒ ﻭ‬84 ‫ﻭ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻃﺒﻖ ﺍﻳﺔ‬
‫ ﻭ ﺟﻌﻞ‬.‫ﻣﻮﺳﻲ ﻭ ﺳﺎﻳﺮ ﺃﻧﺒﻴﺎء ﻣﺬﻛﻮﺭ ﺩﺭ ﺁﻳﺎﺕ ﻣﻲﺑﺎﺷﻨﺪ ﻛﻪ ﺑﻪ ﺍﻣﺎﻣﺖ ﻭ ﻧﺒﻮﺕ ﺭﺳﻴﺪﻧﺪ‬
‫ﺎﻫ ْﻢ أَﺋِ ﱠﻤﺔً ﻳَـ ْﻬ ُﺪو َن ﺑِﺄ َْﻣ ِﺮﻧَﺎ َوأ َْو َﺣ ْﻴـﻨَﺎ‬
ُ َ‫ َو َﺟ َﻌﻠْﻨ‬:‫ﺩﺭﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻃﺮﻳﻖ ﻭﺣﻲ ﺇﻟﻬﻲ ﻣﻲﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ‬
. ...‫إِﻟَْﻴ ِﻬ ْﻢ‬

            

        

          
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             

           
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           
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           

            
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         

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‫ ﻭﺑﻪ ﻳﺎﺩ ﺁﻭﺭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺎ ﺧﺎﻧﺔ ﻛﻌﺒﻪ ﺭﺍ ﺑﺮﺍﻱ ﺑﻬﺮﺓ ﻣﺮﺩﻡ ﻭ ﺑﺮﺍﻱ ﺃﻣﻦ ﻣﺮﺟﻊ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﭘﻴﻤﺎﻥ ﻣﺎ ﺑﻪ‬،‫ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻳﻢ ﻛﻪ ﻣﺤﻞ ﺍﻗﺎﻣﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺟﺎﻱ ﻧﻤﺎﺯ ﺑﮕﻴﺮﻳﺪ‬،‫ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪264‬‬

‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺧﺎﻧﺔ ﻣﺮﺍ ﺑﺮﺍﻱ ﻃﻮﺍﻑﻛﻨﻨﺪﮔﺎﻥ ﻭ ﺍﻋﺘﻜﺎﻑﺩﺍﺭﺍﻥ‬

‫ﻭﻧﻤﺎﺯﮔﺰﺍﺭﺍﻥ ﻛﻪ ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﺩﺍﺭﻧﺪ ﭘﺎﻙ ﻧﻤﺎﺋﻴﺪ)‪ (125‬ﻭ ﭼﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺍﻳﻦ ﺷﻬﺮ ﺭﺍ ﺑﺮﺍﻱ ﻫﺮ ﻛﺲ ﺍﺯ ﺍﻫﻞ ﺁﻥ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﻭﺭﺩ‬
‫ﻣﺤﻞ ﺃﻣﻦ ﻗﺮﺍﺭ ﺩﻩ ﻭﺍﻫﻞ ﺁﻧﺮﺍ ﺍﺯ ﻣﻴﻮﻩﺟﺎﺕ ﺭﻭﺯﻱ ﺑﺪﻩ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﻫﺮ ﻛﺲ ﻛﺎﻓﺮ ﺷﻮﺩ ﺍﻭ‬
‫ﺭﺍ ﺑﻬﺮﺓ ﻛﻤﻲ ﻣﻲﺩﻫﻢ ﺳﭙﺲ ﺍﻭ ﺭﺍ ﺑﻪ ﻧﺎﭼﺎﺭ ﺑﻪ ﺳﻮﻱ ﻋﺬﺍﺏ ﺁﺗﺶ ﻣﻲﻛﺸﻢ‪ ،‬ﻭ ﺑﺪ ﺟﺎﺋﻲ‬
‫ﺍﺳﺖ ﺁﺗﺶ ﺑﺮﺍﻱ ﻭﺭﻭﺩ)‪ (126‬ﻭﻳﺎﺩ ﺁﺭ ﻭﻗﺘﻲ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﺳﺘﻮﻧﻬﺎﻱ ﻛﻌﺒﻪ ﺭﺍ‬
‫ﺑﺮﺍﻓﺮﺍﺷﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺍﺯ ﻣﺎ ﺑﭙﺬﻳﺮ‪ ،‬ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﻓﻘﻂ ﺗﻮ ﺷﻨﻮﺍ ﻭ ﺩﺍﻧﺎﺋﻲ)‪(127‬‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻭ ﻣﺎ ﺭﺍ ﺩﻭ ﻧﻔﺮ ﺗﺴﻠﻴﻢ ﺷﻮﻧﺪﻩ ﻭ ﻣﺴﻠﻢ ﺑﺮﺍﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻩ ﻭ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻣﺎ‬
‫ﺃﻣﺘﻲ ﺭﺍ ﻣﺴﻠﻢ ﺑﺮﺍﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻩ ﻭ ﺭﺍﻩ ﻋﺒﺎﺩﺕ ﻭ ﻃﺎﻋﺘﻬﺎ ﺭﺍ ﺑﻪ ﻣﺎ ﺑﻨﻤﺎ‪ ،‬ﻭ ﺑﺮ ﻣﺎ ﻟﻄﻒ ﻛﻦ‬
‫ﻭ ﺗﻮﺑﺔ ﻣﺎ ﺭﺍ ﺑﭙﺬﻳﺮ‪ ،‬ﺯﻳﺮﺍ ﺗﻮﺋﻲ ﺗﻮﺑﻪﭘﺬﻳﺮ ﻭ ﺭﺣﻴﻢ)‪ (128‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻭ ﺑﺮﺍﻧﮕﻴﺰ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺍﻭﻻﺩ ﻣﺎ ﺭﺳﻮﻟﻲ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻛﻪ ﺁﻳﺎﺕ ﺗﻮ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﺨﻮﺍﻧﺪ ﻭ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ ﺑﻪ‬
‫ﺍﻳﺸﺎﻥ ﺑﻴﺎﻣﻮﺯﺩ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﭘﺎﻙ ﺳﺎﺯﺩ‪ ،‬ﺯﻳﺮﺍ ﻓﻘﻂ ﺗﻮ ﻋﺰﻳﺰ ﺣﻜﻴﻤﻲ‪(129).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺣﻖﺗﻌﺎﻟﻲ ﻳﺎﺩﺁﻭﺭﻱ ﻛﺮﺩﻩ ﺑﺮﺍﻱ ﻋﺮﺏ ﻛﻪ ﺟﺪﺷﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ‪‬‬
‫ﺧﺪﺍﭘﺮﺳﺖ ﺑﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻣﺎﻧﻨﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ‬
‫ﻋﺒﺎﺩﺕ ﻛﻨﻴﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﺸﺎﻥ ﺗﺴﻠﻴﻢ ﻭ ﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﻴﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﺳﺘﺎﻳﺶ ﻭ ﻧﻴﺎﻳﺶ ﻛﻨﻴﺪ‪.‬‬
‫ﺚ ِﻓﻴ ِﻬ ْﻢ َر ُﺳﻮﻻً ‪ «...‬ﺑﻌﺜﺖ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎء ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﻭﻇﻴﻔﻪﺍﺵ‬
‫ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪َ » :‬واﺑْـ َﻌ ْ‬
‫ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﺎﺕ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺑﻮﺩ ﺑﺮﺍﻱ ﺃﻣﺘﺶ ﻧﻪ ﺗﻘﻠﻴﺪ ﺍﻳﻦ ﻭ ﺁﻥ‪.‬‬

‫‪              ‬‬

‫‪             ‬‬
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‫‪           ‬‬
‫*‬

‫‪    ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻛﻴﺴﺖ ﻛﻪ ﺍﺯ ﻣﻠﺖ ﻭﺁﺋﻴﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﻮﺩ ﺳﻔﻴﻪ ﺑﺎﺷﺪ‪،‬‬
‫ﻭ ﻫﺮ ﺁﻳﻨﻪ ﻣﺎ ﺍﻭ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﺑﺮﮔﺰﻳﺪﻳﻢ ﻭ ﻣﺤﻘﻘﺎ ﺍﻭ ﺩﺭ ﺁﺧﺮﺕ ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍﺳﺖ)‪(130‬‬
 ‫‪265‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫ﺍﺑﺮﺍﻫﻴﻢ ﺁﻧﮕﺎﻩ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﻪ ﺍﻭ ﮔﻔﺖ ﻣﻄﻴﻊ ﻓﺮﻣﺎﻥ ﺑﺎﺵ‪ ،‬ﮔﻔﺖ ﻣﻦ‬
‫ﺗﺴﻠﻴﻢ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻧﻴﺎﻧﻢ)‪ (131‬ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺭﺍ ﺑﻪ ﺁﻥ ﺍﻃﺎﻋﺖ ﻭ ﺗﺴﻠﻴﻢ ﺳﻔﺎﺭﺵ‬
‫ﻛﺮﺩ‪ ،‬ﻭ ﻳﻌﻘﻮﺏ ﻧﻴﺰ ﺳﻔﺎﺭﺵ ﻛﺮﺩ‪ ،‬ﻛﻪ ﺍﻱ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻦ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﻳﻦ ﺩﻳﻦ ﺭﺍ ﺍﻧﺘﺨﺎﺏ‬
‫ﻛﺮﺩﻩ ﭘﺲ ﺍﻟﺒﺘﻪ ﻧﻤﻴﺮﻳﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺩﺭ ﺣﺎﻝ ﻣﺮگ ﻫﻢ ﻣﺴﻠﻤﺎﻥ ﻭ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺣﻖ‬
‫ﺑﺎﺷﻴﺪ‪(132).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﻠّﺖ ﺍﺑﺮﺍﻫﻴﻢ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ﻫﺮ ﻛﺲ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﺳﻔﻴﻪ ﺍﺳﺖ‬
‫ﻫﻤﺎﻥ ﺁﺋﻴﻦ ﻳﻜﺘﺎﭘﺮﺳﺘﻲ ﻭ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺧﺪﺍ ﺑﻮﺩﻥ ﺍﺳﺖ ﻭﻧﻴﺰ ﺧﺼﺎﻝ ﺩﻩﮔﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﺯ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺳﻴﺪﻩ ﻭ ﻓﺮﻣﻮﺩ ﺩﺭ ﺳﻨّﺖ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺩﻩ ﭼﻴﺰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺷﺮﻉ‬
‫ﺍﺳﻼﻡ ﻧﻴﺰ ﺳﻨﺖ ﺍﺳﺖ‪ :‬ﭘﻨﺞ ﻋﺪﺩ ﺁﻥ ﺩﺭ ﺳﺮ ﻭ ﭘﻨﺞ ﻋﺪﺩ ﺁﻥ ﺩﺭ ﭘﻴﻜﺮ ﺍﺳﺖ‪ ،‬ﺁﻧﻬﺎ ﻛﻪ ﺩﺭ‬
‫ﺳﺮﺍﺳﺖ ﻣﻀﻤﻀﻪ ﻭ ﺍﺳﺘﻨﺸﺎﻕ ﻭ ﮔﺬﺍﺷﺘﻦ ﺭﻳﺶ ﻭﭼﻴﺪﻥ ﻣﻮﻱ ﺷﺎﺭﺏ ﻭ ﻣﺴﻮﺍﻙ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺃﻣﺎ ﺁﻧﻬﺎ ﻛﻪ ﺩﺭ ﭘﻴﻜﺮ ﺍﺳﺖ ﺧﺘﻨﻪ ﻭ ﻧﻮﺭﻩ ﻛﺸﻴﺪﻥ ﻭ ﻧﺎﺧﻦﮔﺮﻓﺘﻦ ﻭ ﻣﻮﻱ ﺯﻳﺮ ﺑﻐﻞ ﺭﺍ‬
‫ﺑﺮﻃﺮﻑﻛﺮﺩﻥ ﻭ ﺑﻪ ﺁﺏ ﺗﻄﻬﻴﺮﻛﺮﺩﻥ‪ .‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺁﺋﻴﻦ ﺍﻭ ﺑﻪ ﺳﻲ ﺧﺼﻠﺖ ﺃﻣﺮ‬
‫ﺷﺪﻩ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺳﻨّﺖ ﺍﺑﺮﺍﻫﻴﻢ ﻳﻜﺘﺎﭘﺮﺳﺘﻲ ﻭ ﺗﺴﻠﻴﻢ ﺍﺣﻜﺎﻡ ﺧﺪﺍﺑﻮﺩﻥ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫»‪ «... ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﻳﻦ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ‪ ‬ﺍﺳﻼﻡ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻧﻴﺰ‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﺮ ﻫﺮ ﻋﺎﻗﻠﻲ ﻻﺯﻡ ﺍﺳﺖ ﺍﻭﻻﺩ ﺧﻮﺩ ﺭﺍ ﺳﻔﺎﺭﺵ ﻭ ﻭﺻﻴﺖ ﻛﻨﺪ ﺑﻪ‬
‫ﺣﻔﻆ ﺩﻳﻦ ﻭ ﺑﻪ ﺍﻫﻤﻴﺖ ﺍﺳﻼﻡ‪.‬‬

‫‪             ‬‬

‫‪         ‬‬

‫‪               ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪             ‬‬
‫*‬

‫‪          ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪266‬‬

‫‪            ‬‬

‫‪             ‬‬
‫*‬

‫‪        ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﺷﻤﺎ ﺣﺎﺿﺮ ﺑﻮﺩﻳﺪ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻳﻌﻘﻮﺏ ﺭﺍ ﻣﺮگ ﺩﺭﺭﺳﻴﺪ؟ ﻭﻗﺘﻲ ﻛﻪ ﺑﻪ‬
‫ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﮔﻔﺖ‪ :‬ﭘﺲ ﺍﺯ ﻣﻦ ﭼﻪ ﻣﻲﭘﺮﺳﺘﻴﺪ؟ ﮔﻔﺘﻨﺪ‪ :‬ﻣﻌﺒﻮﺩ ﺗﻮ ﭘﺪﺭﺍﻥ ﺗﻮﺍﺑﺮﺍﻫﻴﻢ ﻭ‬
‫ﺍﺳﻤﺎﻋﻴﻞ ﻭ ﺍﺳﺤﺎﻕ ﺭﺍ ﻛﻪ ﻣﻌﺒﻮﺩ ﻭﺍﺣﺪ ﺍﺳﺖ ﻣﻲﭘﺮﺳﺘﻴﻢ‪ ،‬ﻭ ﻣﺎ ﻣﻄﻴﻊ ﻓﺮﻣﺎﻥ ﺍﻭﺋﻴﻢ)‪(133‬‬
‫ﺁﻧﺎﻥ ﺃﻣﺘﻲ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭﮔﺬﺷﺘﻨﺪ ﻫﺮ ﭼﻪ ﻛﺮﺩﻧﺪﻣﺘﻌﻠﻖ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ‪ ،‬ﻭﺁﻧﭽﻪ ﺷﻤﺎ‬
‫ﻣﻲﻛﻨﻴﺪ ﻣﺘﻌﻠﻖ ﺑﻪ ﺷﻤﺎﺳﺖ‪ ،‬ﻭ ﺷﻤﺎ ﻣﺴﺆﻭﻝ ﺍﻋﻤﺎﻝ ﺍﻳﺸﺎﻥ ﻧﺒﺎﺷﻴﺪ)‪ (134‬ﻭ ﮔﻔﺘﻨﺪ ﻳﻬﻮﺩﻱ‬
‫ﻭ ﻳﺎ ﻧﺼﺎﺭﻱ ﺑﺎﺷﻴﺪﺗﺎ ﻫﺪﺍﻳﺖ ﻳﺎﺑﻴﺪ‪ ،‬ﺑﮕﻮ ﺑﻠﻜﻪ ﻣﻠﺖ ﻭ ﺁﺋﻴﻨﻤﻌﺘﺪﻝ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﭘﻴﺮﻭﻳﻢ ﻭ ﺍﻭ ﺍﺯ‬
‫ﻣﺸﺮﻛﻴﻦ ﻧﺒﻮﺩ ﻭ ﺁﺋﻴﻦ ﺍﻭ ﺁﻟﻮﺩﻩ ﺑﻪ ﺷﺮﻙ ﻧﻴﺴﺖ)‪ (135‬ﺑﮕﻮﺋﻴﺪ ﺑﻪ ﺧﺪﺍ ﻭ ﺁﻧﭽﻪ ﺑﻪ ﻣﺎ ﻭ‬
‫ﺁﻧﭽﻪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﻭ ﺍﺳﺤﺎﻕ ﻭ ﻳﻌﻘﻮﺏ ﻭ ﺍﺳﺒﺎﻁ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﺑﻪ ﻣﻮﺳﻲ ﻭ‬
‫ﻋﻴﺴﻲ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﺑﻪ ﭘﻴﻤﺒﺮﺍﻥ ﺍﺯ ﻃﺮﻑ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻳﻢ ﻭ‬
‫ﺑﻴﻦ ﺍﺣﺪﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﻓﺮﻕ ﻧﻤﻲﮔﺬﺍﺭﻳﻢ ﻭ ﻣﺎ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺧﺪﺍﺋﻴﻢ)‪ (136‬ﭘﺲ ﺍﮔﺮ ﺍﻳﺸﺎﻥ‬
‫ﺑﻤﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺷﻤﺎ ﺑﻪ ﺁﻥ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﺪ‪ ،‬ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻧﺪ ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ‬
‫ﺭﺍﻩ ﺻﺤﻴﺢ ﺭﺍ ﺷﻨﺎﺧﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ ﭘﺲ ﻫﻤﺎﻧﺎ ﺍﻳﺸﺎﻥ ﻗﺼﺪ ﺧﻼﻑ ﺩﺍﺭﻧﺪ ﻭ ﺑﻪ‬
‫ﻫﻤﻴﻦ ﺯﻭﺩﻱ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺗﻮ ﺭﺍ ﺍﺯ ﺷﺮ ﺍﻳﺸﺎﻥ ﻛﻔﺎﻳﺖ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺍﻭ ﺷﻨﻮﺍﻱ ﺩﺍﻧﺎ‬
‫ﺍﺳﺖ‪(137).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﻳﻦ ﺗﻤﺎﻡ ﺍﻧﺒﻴﺎء‪ ،‬ﺍﺳﻼﻡ ﺑﻮﺩﻩ‪ .‬ﻭ ﺟﻤﻠﺔ‪» :‬‬

‫‪ «  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﻳﻦ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻱ ﺁﻟﻮﺩﻩ ﺑﻪ ﺷﺮﻙ ﺷﺪﻩ‪ .‬ﻭﻣﻘﺼﻮﺩ‬
‫ﺍﺯ ﺍﺳﺒﺎﻁ ﻧﻮﺍﺩﻩﻫﺎﻱ ﻳﻌﻘﻮﺑﻨﺪ ﻛﻪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﻴﻐﻤﺒﺮ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻳﺎ‬
‫ﺍﻳﻨﻜﻪ ﻛﺘﺎﺏ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﻛﺘﺎﺏ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻛﺘﺎﺏ ﻣﺤﻤﺪص ﻛﺘﺎﺏ‬
‫ﺃﻣﺖ ﺍﻭ ﻧﻴﺰ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬ﻻﻧﻔﺮق‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﻳﺪ ﻛﺘﺐ ﺗﻤﺎﻡ ﺃﻧﺒﻴﺎء ﺭﺍ‬
‫ﺑﭙﺬﻳﺮﺩ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻪ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
 ‫‪267‬‬ ‫ﺳﻮﺭﺓ )‪ (1‬ﺍﻟﻔﺎﺗﺤﻪ – ﻣﻜﻲ –‬ ‫ﺟﺰء ﺍﻭﻝ‬

‫‪‬‬ ‫‪           ‬‬
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‫‪           ‬‬

‫‪      ‬‬ ‫‪‬‬

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‫‪              ‬‬

‫‪  ‬‬ ‫‪          ‬‬
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‫‪             ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮﺋﻴﺪ ﺭﻧﮓ ﺧﺪﺍ ﺩﺍﺭﻳﻢ )ﻓﻄﺮﺕ ﺍﻳﻤﺎﻧﻲ ﻭ ﺍﺳﻼﻡ( ﻭ ﻛﻴﺴﺖ ﻧﻴﻜﻮﺗﺮ ﺍﺯ ﺧﺪﺍ ﺍﺯ‬
‫ﺟﻬﺖ ﺭﻧﮓ ﺁﻣﻴﺰﻱ ﻭ ﻣﺎ ﺍﻭ ﺭﺍ ﺑﻨﺪﮔﺎﻧﻴﻢ)‪ (138‬ﺑﮕﻮ ﺁﻳﺎ ﺩﺭﺑﺎﺭﺓ ﺧﺪﺍﻱ ﻳﻜﺘﺎ ﺑﺎﻣﺎ ﻣﺠﺎﺩﻟﻪ ﻭ‬
‫ﻣﺨﺎﺻﻤﻪ ﻣﻲﻛﻨﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺷﻤﺎﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻣﺎ ﺍﻋﻤﺎﻝ ﻣﺎ‬
‫ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﻋﻤﺎﻝ ﺷﻤﺎ‪ ،‬ﻭ ﻣﺎ ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺧﺎﻟﺺ ﺩﺍﺭﻳﻢ)‪ (139‬ﻳﺎ ﻣﻲﮔﻮﺋﻴﺪ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ‬
‫ﺍﺳﻤﺎﻋﻴﻞ ﻭ ﺍﺳﺤﺎﻕ ﻭ ﻳﻌﻘﻮﺏ ﻭﺍﺳﺒﺎﻁ ﻳﻬﻮﺩﻱ ﻭ ﻳﺎ ﻧﺼﺮﺍﻧﻲ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﮕﻮ ﺁﻳﺎ ﺷﻤﺎ ﺩﺍﻧﺎﺗﺮ‬
‫ﻣﻲﺑﺎﺷﻴﺪﻳﺎ ﺧﺪﺍ‪ ،‬ﻭﻛﻴﺴﺖ ﻇﺎﻟﻤﺘﺮ ﺍﺯ ﺁﻧﻜﻪ ﺷﻬﺎﺩﺗﻲ ﻛﻪ ﻧﺰﺩ ﺍﻭﺳﺖ ﺍﺯ ﺧﺪﺍ‪ ،‬ﻛﺘﻤﺎﻥ ﻛﻨﺪ‪ ،‬ﻭ ﺧﺪﺍ‬
‫ﻏﺎﻓﻞ ﻧﻴﺴﺖ ﺍﺯ ﺁﻧﭽﻪ ﺑﻜﻨﻴﺪ)‪ (140‬ﺍﻳﻨﺎﻥ ﺃﻣﺘﻲ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭﮔﺬﺷﺘﻨﺪ‪ ،‬ﻫﺮﭼﻪ ﻛﺮﺩﻧﺪ ﻣﺎﻝ‬
‫ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺷﻤﺎ ﻣﻲﻛﻨﻴﺪ ﻣﺘﻌﻠﻖ ﺑﻪ ﺷﻤﺎﺳﺖ‪ ،‬ﻭ ﺷﻤﺎ ﻣﺴﺆﻭﻝ ﺍﻋﻤﺎﻝ ﺁﻧﺎﻥ‬
‫ﻧﻴﺴﺘﻴﺪ‪(141).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻓﺘﺨﺎﺭ ﺑﻪ ﺧﻮﺑﻲ ﮔﺬﺷﺘﮕﺎﻥ ﺍﺯ ﺍﻭﻟﻴﺎ ﻭ ﺻﻠﺤﺎ ﻭ ﻳﺎ‬
‫ﺳﻼﻃﻴﻦ ﻛﺎﺭ ﺻﺤﻴﺤﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﻮﺭﺩ ﻧﻬﻲ ﺇﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺪﮔﻮﺋﻲ ﺑﻪ‬
‫ﮔﺬﺷﺘﮕﺎﻥ ﻭ ﺗﻨﻘﻴﺪ ﺍﺯ ﺍﻋﻤﺎﻝ ﺍﻳﺸﺎﻥ‪،‬ﻋﻤﻞ ﺧﻮﺑﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻧﺒﺎﻳﺪﺗﺎﺭﻳﺦ ﮔﺬﺷﺘﮕﺎﻥ ﺭﺍ ﺑﻬﺎﻧﻪ‬
‫ﻛﺮﺩ ﺑﺮﺍﻱ ﺟﻨﮓ ﻭ ﻏﻮﻏﺎ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﺴﻠﻤﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﻣﻮﺭﺩ ﻇﻠﻢ ﻭ ﺳﺘﻢ ﻭ ﺍﺳﺘﻌﻤﺎﺭ‬
‫ﺩﺷﻤﻨﺎﻥ ﺩﻳﻦ ﻣﻲﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﺑﻪ ﻣﺪﺍﺣﻲ ﻭ ﻳﺎ ﺑﺪﮔﻮﺋﻲ ﻣﺮﺩﻡ ﺻﺪﺭ‬
‫ﺍﺳﻼﻡ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﻋﻨﺎﻭﻳﻦ ﺍﻳﺠﺎﺩ ﺗﻔﺮﻗﻪ ﻭ ﻧﻔﺎﻕ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﻛﺮﺩﻩ ﻭ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ‪،‬‬
‫ﻧﺰﺍﻉ ﺩﺭ ﺣﻜﻤﺮﺍﻧﻲ ﮔﺬﺷﺘﮕﺎﻥ ﺩﺍﺭﻧﺪ‪ ،‬ﻭﻟﻲ ﺧﻮﺩ ﺩﺭ ﺗﺤﺖ ﺣﻜﻮﻣﺖ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻣﻨﺪ‪.‬‬
 ‫‪269‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪             ‬‬

‫‪ ‬‬ ‫‪        ‬‬
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‫‪           ‬‬

‫‪            ‬‬

‫‪              ‬‬

‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻲﺧﺮﺩﺍﻥ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﻛﻪ ﭼﻪ ﺑﺎﻋﺚ ﺷﺪﻩ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﻗﺒﻠﻪﺍﻱ ﻛﻪ ﺑﺮ ﺁﻥ‬

‫ﺑﻮﺩﻧﺪ ﺭﻭﻱﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﺑﮕﻮ ﻣﺸﺮﻕ ﻭﻣﻐﺮﺏ ﻣﺎﻝ ﺧﺪﺍﺳﺖ‪ ،‬ﺧﺪﺍ ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﺭﺍﻩ‬
‫ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ )‪ (142‬ﻭ ﺑﺪﻳﻨﮕﻮﻧﻪ ﺷﻤﺎ ﺭﺍ ﺃﻣﺖ ﻣﻴﺎﻧﻪﺭﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﺗﺎ ﺍﻳﻨﻜﻪ ﺷﻤﺎ‬
‫ﮔﻮﺍﻫﺎﻥ ﺑﺮ ﻣﺮﺩﻡ‪ ،‬ﻭﺭﺳﻮﻝ ﮔﻮﺍﻩ ﺑﺮ ﺷﻤﺎ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻗﺒﻠﻪﺍﻱ ﺭﺍ ﻛﻪ ﺗﻮ ﺑﺮ ﺁﻥ ﺑﻮﺩﻱ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻳﻢ‬
‫ﻣﮕﺮ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺑﺪﺍﻧﻴﻢ ﻭ ﺟﺪﺍ ﺳﺎﺯﻳﻢ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﭘﻴﺮﻭﻱ ﺍﻳﻦ ﺭﺳﻮﻝ ﻣﻲﻛﻨﺪ ﺍﺯﺁﻥ ﻛﺴﻲ‬
‫ﻛﻪ ﺑﻪ ﻗﻬﻘﺮﺍ ﺑﻪ ﻛﻔﺮ ﺧﻮﺩ ﺑﺮﻣﻲﮔﺮﺩﺩ‪ ،‬ﻭ ﺍﮔﺮﭼﻪ ﺗﻐﻴﻴﺮ ﻗﺒﻠﻪ ﺑﺲﮔﺮﺍﻥ ﺑﻮﺩﻩ‪ ،‬ﺟﺰ ﺑﺮ ﻛﺴﺎﻧﻲ‬
‫ﻛﻪ ﺧﺪﺍ ﻫﺪﺍﻳﺘﺸﺎﻥ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ ﻛﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺷﻤﺎ ﺭﺍ ﺿﺎﻳﻊ ﮔﺮﺩﺍﻧﺪ ﺑﻪ ﺗﺤﻘﻴﻖ‬
‫ﺧﺪﺍ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﻡ ﺍﻟﺒﺘﻪ ﺭﺋﻮﻑ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(143).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺗﺎ ﺑﻪ ﺳﺎﻝ ﺩﻭﻡ ﻫﺠﺮﺕ ﺭﻭ ﺑﻪ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﻧﻤﺎﺯ ﻣﻲﺧﻮﺍﻧﺪ‪،‬‬
‫ﺳﺎﻝ ﺩﻭﻡ ﭘﺎﻧﺰﺩﻫﻢ ﺭﺟﺐ ﺑﻮﺩ ﻛﻪ ﺁﻳﺔ ﺗﻐﻴﻴﺮ ﻗﺒﻠﻪ ﺑﻪ ﺳﻮﻱ ﻛﻌﺒﻪ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺳﺒﺐ ﺗﻐﻴﻴﺮ‬
‫ﻗﺒﻠﻪ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻳﻬﻮﺩﻳﺎﻥ ﻣﻲﮔﻔﺘﻨﺪ ﻣﺤﻤﺪص ﺑﺮ ﺩﻳﻦ ﻳﻬﻮﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻪ‬
‫ﻗﺒﻠﺔ ﺍﻳﺸﺎﻥ ﺗﻮﺟﻪ ﺩﺍﺭﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺯ ﺧﺪﺍﻱﺗﻌﺎﻟﻲ ﺟﻮﺍﺏ ﺁﻧﺎﻧﺮﺍ ﺧﻮﺍﺳﺖ ﻭ ﺑﻲﻣﻴﻞ‬
‫ﻧﺒﻮﺩ ﻛﻪ ﻛﻌﺒﻪ ﻗﺒﻠﻪﮔﺎﻩ ﻣﺴﻠﻤﻴﻦ ﮔﺮﺩﺩ‪ ،‬ﻟﺬﺍ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺑﺎﻋﺚ‬

‫ﺧﻮﺷﺤﺎﻟﻲ ﻋﺪﻩﺍﻱ ﻭ ﻃﻌﻦ ﻋﺪﺓ ﺩﻳﮕﺮ ﻭ ﻋﻴﺐﺟﻮﺋﻲ ﺁﻧﺎﻥ ﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ »‪« ‬‬
‫ﺃﻣﺖ ﻣﻴﺎﻧﻪﺭﻭ ﻭ ﻣﻌﺘﺪﻝ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﻧﻪ ﺩﺭ ﺣﺪ ﺍﻓﺮﺍﻁ ﺑﺎﺷﺪ ﻭﻧﻪ ﺩﺭ ﺣﺪ ﺗﻔﺮﻳﻂ‪ ،‬ﻧﻪ ﻣﺎﻧﻨﺪ‬
‫ﻳﻬﻮﺩﻳﺎﻥ ﺣﺮﻳﺺ ﺑﻪ ﺩﻧﻴﺎﺩﺍﺭﻱ‪ ،‬ﻭ ﻧﻪ ﻣﺎﻧﻨﺪ ﻧﺼﺎﺭﻱ ﺗﺎﺭﻙ ﺩﻧﻴﺎ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﻣﻌﺒﺪ ﻭ ﺻﻮﻣﻌﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪270‬‬

‫ﺑﻪ ﻋﺒﺎﺩﺕ ﻭ ﺭﻳﺎﺿﺖ ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪«    » :‬‬
‫ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺷﻤﺎ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﺗﻤﺎﻡ ﻋﺒﺎﺩﺗﻬﺎ ﻭ ﻳﺎ ﻣﻌﺼﻴﺘﻬﺎﻱ ﻣﺮﺩﻡ ﺣﺘﻲ ﺩﺭ ﺧﻔﺎء ﻣﻄﻠﻊ‬
‫ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﺷﻬﺎﺩﺕ ﺩﻫﻴﺪ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﻫﻢ ﻧﺴﺒﺖ ﺑﻪ ﺷﻤﺎ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﭼﻨﺎﻧﭽﻪ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﺧﺮﻡ ﻗﺪﺳﻴﻦ ﻏﻼﻩ ﺗﺼﻮﺭ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻃﻼﻉ ﻭ ﺗﺠﺴﺲ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﺣﺮﺍﻡ‬
‫ﺍﺳﺖ‪ .‬ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺷﻤﺎ ﺃﻣﺖ ﻣﻌﺘﺪﻝ ﻫﺴﺘﻴﺪ ﺑﺎﻳﺪ ﻧﺎﻇﺮ ﺟﺎﻣﻌﻪ ﺑﺎﺷﻴﺪ‬
‫ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭﻧﻬﻲ ﺍﺯ ﻣﻨﻜﺮ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺯﻧﺪﻩ ﻭ ﻣﻜﻠﻔﻴﺪ‪ .‬ﻭ ﺷﻬﺎﺩﺕ ﺭﺳﻮﻝ ﻧﻴﺰ ﭼﻨﻴﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺗﺎ ﺯﻧﺪﻩ ﺍﺳﺖ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺍﺻﻼﺡ ﺃﻣﺖ ﺑﺎﺷﺪ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺍﺯ ﺍﻋﻤﺎﻝ‬
‫ﺧﻼﻑ ﻣﻄﻠﻊ ﮔﺮﺩﺩ ﻭ ﻫﻤﻮﺍﺭﻩ ﻏﺼﻪ ﺑﺨﻮﺭﺩ‪ ،‬ﻭ ﻋﺎﻟﻢ ﺑﺮﺯﺥ ﺭﺍ ﺩﺍﺭﺍﻟﻤﺼﻴﺒﻪ ﻧﻤﺎﻳﺪ ﻭ ﺧﺪﺍ ﻫﻢ‬
‫ﻮب ِﻋﺒ ِ‬
‫ﺎدﻩِ َﺧﺒِ َﻴﺮاً‬‫ﻚ ﺑِ ُﺬﻧُ ِ َ‬
‫ﻛﺸﺎﻑ ﺍﻟﻌﻴﻮﺏ ﻣﺮﺩﻡ ﺷﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ » َوَﻛ َﻔﻰ ﺑَِﺮﺑﱢ َ‬
‫ﺼﻴﺮاً« ﻭ ﺧﺪﺍ ﻣﻄﻠﻊ ﺑﺮ ﺍﺣﻮﺍﻝ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺴﻲ ﺷﺮﻳﻚ ﺩﺭ ﺻﻔﺎﺕ ﺍﻭ ﻧﻴﺴﺖ‪ .‬ﭘﺲ‬ ‫ﺑِ‬
‫َ‬
‫ﻛﻠﻤﺔ ﺷﻬﺎﺩﺕ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻜﺮﺭ ﺷﺪﻩ‪ ،‬ﻳﻚ ﻣﺮﺗﺒﻪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‪ ،‬ﻭ ﻳﻚ ﻣﺮﺗﺒﻪ ﺑﺮﺍﻱ ﺭﺳﻮﻝ‪ ،‬ﻭ‬
‫ﺍﻳﻦ ﺩﻭ ﺷﻬﺎﺩﺕ ﺑﻪ ﻗﺮﻳﻨﺔ ﻳﻜﺪﻳﮕﺮ ﺑﻪ ﻳﻚ ﻣﻌﻨﻲ ﺍﺳﺖ‪ ،‬ﺷﻬﺎﺩﺕ ﻣﺆﻣﻨﻴﻦ ﻫﺮ ﻃﻮﺭﻱ ﺑﺎﺷﺪ‬
‫ﺷﻬﺎﺩﺕ ﺭﺳﻮﻝ ﻧﻴﺰ ﻫﻤﺎﻧﮕﻮﻧﻪ ﺍﺳﺖ‪ ،‬ﻭﻳﻚ ﻛﻠﻤﻪ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺩﺭ ﻳﻚ ﺁﻳﻪ ﺩﻭ ﺟﻮﺭ ﻣﻌﻨﻲ‬

‫ﻛﺮﺩ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪    :‬؛ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺗﻐﻴﻴﺮ‬
‫ﻣﻮﺟﺐ ﺷﻚ ﺍﺷﺨﺎﺹ ﺿﻌﻴﻒﺍﻻﻳﻤﺎﻥ ﻭ ﻣﻨﺎﻓﻘﺎﻥ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﮔﻔﺘﻨﺪ ﺍﮔﺮ ﻗﺒﻠﺔ ﺍﻭﻟﻴﻪ ﻭ‬
‫ﻧﻤﺎﺯﻫﺎﺋﻲ ﻛﻪ ﺑﻪ ﻃﺮﻑ ﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺻﺤﻴﺢ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻗﺒﻠﺔ ﺩﻭﻡ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﺩﻭﻡ ﺻﺤﻴﺢ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺁﻧﺎﻧﻜﻪ ﻗﺒﻞ ﺍﺯ ﺗﻐﻴﻴﺮ ﻗﺒﻞ ﻓﻮﺕ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻧﻤﺎﺯﻫﺎﺋﻲ ﻛﻪ‬
‫ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﭼﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺑﻲﺃﺟﺮ ﻣﻲﮔﺮﺩﺩ‪ ،‬ﺧﺪﺍ ﺩﺭﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻩ‪  » :‬‬

‫‪ «  ‬ﺍﺟﺮ ﻧﻤﺎﺯﻫﺎﻱ ﺳﺎﺑﻖ ﺿﺎﻳﻊ ﻧﻤﻲﮔﺮﺩﺩ‪.‬‬

‫‪             ‬‬

‫‪            ‬‬

‫‪            ‬‬
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 ‫‪271‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪              ‬‬

‫‪             ‬‬

‫‪          ‬‬
‫*‬

‫‪          ‬‬

‫‪        ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺎ ﺗﻮﺟﻪ ﺗﻮ ﺭﺍ ﺩﺭ ﺍﻃﺮﺍﻑ ﺁﺳﻤﺎﻥ ﻣﺤﻘﻘﺎ ﻣﻲﺑﻴﻨﻴﻢ‪ ،‬ﭘﺲ ﺍﻟﺒﺘﻪ ﺗﻮ ﺭﺍ ﺑﻪ ﻃﺮﻑ‬
‫ﻗﺒﻠﻪﺍﻱ ﻛﻪ ﻣﻲﭘﺴﻨﺪﻱ ﻣﻲﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﭘﺲ ﺑﮕﺮﺩﺍﻥ ﺭﻭﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺟﺎﻧﺐ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭ‬
‫ﻫﺮ ﺟﺎ ﺑﺎﺷﻴﺪ ﺑﮕﺮﺩﺍﻧﻴﺪ ﺭﻭﻱ ﺧﻮﺩ ﺭﺍﺑﻪ ﺟﺎﻧﺐ ﺁﻥ‪ ،‬ﻭﻣﺤﻘﻘﺎ ﻛﺴﺎﻧﻴﻜﻪ ﺩﺍﺭﺍﻱ ﻛﺘﺎﺑﻨﺪ ﺑﻪ‬
‫ﺧﻮﺑﻲ ﻣﻲﺩﺍﻧﻨﺪ ﻛﻪ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻗﺒﻠﻪ ﺣﻖ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺍﺯ ﻛﺮﺩﺍﺭ ﺍﻳﺸﺎﻥ ﻏﺎﻓﻞ ﻧﻴﺴﺖ)‪ (144‬ﻭ‬
‫ﻣﺤﻘﻖ ﺑﺪﺍﻥ ﻫﺮ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻧﻲ ﺑﺮﺍﻱ ﺃﻫﻞ ﻛﺘﺎﺏ ﺑﻴﺎﻭﺭﻱ ﭘﻴﺮﻭﻱ ﻗﺒﻠﺔ ﺗﻮ ﺭﺍ ﻧﻜﻨﻨﺪ ﻭ ﺗﻮ‬
‫ﭘﻴﺮﻭﻱ ﻗﺒﻠﺔ ﺁﻧﺎﻥ ﻧﺨﻮﺍﻫﻲ ﻛﺮﺩ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺗﺎﺑﻊ ﻗﺒﻠﺔ ﺑﻌﺾ ﺩﻳﮕﺮ ﻧﻴﺴﺘﻨﺪ )ﻳﻬﻮﺩ‬
‫ﺗﺎﺑﻊ ﻗﺒﻠﺔ ﻧﺼﺎﺭﻱ ﻧﻴﺴﺖ ﻭ ﻧﺼﺎﺭﻱ ﺗﺎﺑﻊ ﻗﺒﻠﺔ ﻳﻬﻮﺩ ﻧﻴﺴﺖ( ﻭ ﺍﮔﺮ ﭘﻴﺮﻭﻱ ﺁﺭﺍء ﺍﻳﺸﺎﻥ ﻛﻨﻲ‬
‫ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺩﺍﻧﺶ ﺑﺮﺍﻱ ﺗﻮ ﺁﻣﺪﻩ ﻣﺤﻘﻘﺎ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺯ ﺳﺘﻤﮕﺮﺍﻥ ﺧﻮﺍﻫﻲ‬
‫ﺑﻮﺩ)‪ (145‬ﺁﻧﺎﻥ ﻛﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻛﺘﺎﺏ ﺩﺍﺩﻩﺍﻳﻢ ﻣﻲﺷﻨﺎﺳﻨﺪ ﺍﻳﻦ ﺭﺳﻮﻝ )ﻭ ﻳﺎ ﺍﻳﻦ ﻛﺘﺎﺏ( ﺭﺍ‬
‫ﭼﻨﺎﻧﻜﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﻣﻲﺷﻨﺎﺳﻨﺪ ﻭ ﻣﺤﻘﻖ ﺍﺳﺖ ﻛﻪ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺣﻖ ﺭﺍ ﻛﺘﻤﺎﻥ‬
‫ﻣﻲﻛﻨﻨﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻣﻲﺩﺍﻧﻨﺪ )‪ (146‬ﺍﻳﻦ ﺣﻖ ﺍﺯ ﻃﺮﻑ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮﺍﺳﺖ ﭘﺲ ﺍﻟﺒﺘﻪ ﺍﺯ‬
‫ﺍﻫﻞ ﺷﻚ ﻣﺒﺎﺵ‪(147).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ « » :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻴﻞ ﺩﺍﺷﺖ ﻗﺒﻠﺔ ﺍﻭ‬

‫ﺧﺎﻧﺔ ﻛﻌﺒﻪ ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﺟﺪﺵ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩﻩ‪ .‬ﻭ ﻛﻠﻤﺔ‪   :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺗﺠﻪ ﺍﺷﺨﺎﺹ ﺩﻭﺭ ﺍﺯ ﻣﻜﻪ ﻻﺯﻣﻨﻴﺴﺖ ﺑﻪ ﻋﻴﻦ ﻛﻌﺒﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺗﻮﺟﻪ ﺑﻪ ﺟﺎﻧﺐ‬
‫ﻭ ﻃﺮﻑ ﻛﻌﺒﻪ ﺑﺎﺷﺪ ﻛﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﻛﻪ‪" :‬ﺍﻟﻜﻌﺒﺔ ﻗﺒﻠﺔ ﻷﻫﻞ‬
‫ﺍﻟﻤﺴﺠﺪ ﻭ ﺍﻟﻤﺴﺠﺪ ﻗﺒﻠﺔ ﻣﻜﺔ ﻭ ﻣﻜﺔ ﻗﺒﻠﺔ ﺍﻟﺤﺮﻡ ﻭ ﺍﻟﺤﺮﻡ ﻗﺒﻠﺔ ﺍﻟﺪﻧﻴﺎ"‪ .‬ﻭ ﺣﺮﻡ ﻛﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪272‬‬

‫ﺗﻘﺮﻳﺒﺎ ﭼﻬﺎﺭ ﻓﺮﺳﺦ ﺩﺭ ﭼﻬﺎﺭ ﻓﺮﺳﺦ ﺍﺳﺖ ﻗﺒﻠﺔ ﺍﻫﻞ ﺩﻧﻴﺎ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬ﻭ‪‬ﻟَﺌ‪‬ﻦِ ﺍﺗﱠﺒ‪‬ﻌ‪‬ﺖ‪‬‬
‫ﺃَﻫ‪‬ﻮ‪‬ﺍءﻫ‪‬ﻢ‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ‪ .‬ﺑﺮ ﺍﻳﻨﻜﻪ ﻋﺎﻟﻢ ﻧﺒﺎﻳﺪ ﺗﺎﺑﻊ ﺁﺭﺍء ﺟﻬﺎﻝ ﺑﺎﺷﺪ ﻭ ﻫﺮ ﭼﻪ ﺟﻬﺎﻝ‬
‫ﻣﻲﭘﺴﻨﺪﻧﺪ ﺍﻭ ﺑﻪ ﺳﺨﻦ ﻭ ﻳﺎ ﺑﻪ ﺳﻜﻮﺕ ﺧﻮﺩ ﺍﻣﻀﺎء ﻛﻨﺪ‪ ،‬ﻭﮔﺮﻧﻪ ﺑﻪ ﺻﺮﻳﺢ ﺁﻳﻪ ﺍﺯ‬
‫ﺳﺘﻤﮕﺮﺍﻥ ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻋﻠﻤﺎء ﺯﻣﺎﻥ ﻣﺎ ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﻫﺮ ﭼﻪ ﺑﺪﻋﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺩﺭ‬
‫ﻣﺠﺎﻟﺲ ﻭ ﻣﺤﺎﻓﻞ ﺑﻪ ﺣﻀﻮﺭ ﺧﻮﺩﺷﺎﻥ ﺍﻣﻀﺎء ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺧﺼﻮﺻﺎ ﺑﺪﻋﺘﻬﺎﺋﻲ ﻛﻪ ﺑﻪ ﻧﺎﻡ‬
‫ﻣﺬﻫﺐ ﻭ ﺩﻳﻦ ﻣﻴﺎﻥ ﻋﻮﺍﻡ ﺁﻣﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﺗﺤﺴﻴﻦ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﻣﻨﻊ ﻛﻨﺪ ﺑﺎ‬
‫ﻋﻮﺍﻡ ﻫﻢ ﺳﺨﻦ ﻣﻲﺷﻮﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻲﻛﻮﺑﻨﺪ‪ .‬ﻭ ﻛﻠﻤﺔ‪ :‬ﻣﻦ اﻟﻌﻠﻢ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ‬

‫ﺧﺪﺍص ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺩﺍﻧﺶ ﺑﻪ ﺍﻭ ﻭﺣﻲ ﺷﺪﻩ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪   ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﻣﺬﻣﺖ ﻋﻠﻤﺎﺋﻲ ﻛﻪ ﺣﻖ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﺑﺮﺍﻱ ﺧﺎﻃﺮ‬
‫ﻋﻮﺍﻡ‪ ،‬ﭼﻘﺪﺭ ﺩﻋﺎﻫﺎﻱ ﺷﺮﻙﺁﻣﻴﺰ ﻭ ﻣﻘﺮﺭﺍﺕ ﻛﻔﺮﺍﻧﮕﻴﺰ ﺩﺭ ﻣﻴﺎﻥ ﺁﻣﺪﻩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ‬
‫ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ ﺧﻮﺩ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﺣﺎﺿﺮ ﻭ ﻗﺎﺿﻲﺍﻟﺤﺎﺟﺎﺕ‬
‫ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﺮ ﻛﺲ ﻣﺨﺘﺼﺮ ﺁﺷﻨﺎﺋﻲ ﺑﺎ ﻗﺮﺁﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﻴﺪﺍﻧﺪ ﺍﻳﻨﻬﺎ ﻛﻔﺮ ﻭ‬
‫ﺷﺮﻙ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻊﺫﻟﻚ ﻛﺘﻤﺎﻥ ﺷﺪﻩ‪ .‬ﺟﻤﻠﺔ‪      :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ‬
‫ﺩﻳﺪﻱ ﺍﻛﺜﺮ ﻋﻮﺍﻡ ﺍﺯ ﻋﺎﻟﻢ ﻭ ﺟﺎﻫﻞ ﺑﻪ ﺭﺍﻩ ﺑﺎﻃﻞ ﻣﻲﺭﻭﻧﺪ ﻧﺒﺎﻳﺪ ﺍﺯ ﺭﺍﻩ ﺣﻖ ﺗﺮﺩﻳﺪ ﻛﻨﻲ‪ ،‬ﻭ‬
‫ﻣﻤﻜﻦ ﺍﺳﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﺑﺸﺮﻱ ﺑﻮﺩﻩ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺗﺮﺩﻳﺪ ﻭﺧﻠﺠﺎﺋﻲ ﺩﺭ‬
‫ﺫﻫﻨﺶ ﭘﻴﺪﺍ ﺷﺪﻩ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻧﻬﻲ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪       ‬‬

‫‪      ‬‬
‫*‬

‫‪             ‬‬
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‫‪           ‬‬

‫‪          ‬‬
‫‪ ‬‬

‫‪        ‬‬

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 ‫‪273‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﻱ ﻫﺮ ﺃﻣﺘﻲ ﺟﻬﺘﻲ ﺍﺳﺖ ﻛﻪ ﺑﺪﺍﻥ ﺗﻮﺟﻪ ﺩﺍﺭﻧﺪ‪ ،‬ﭘﺲ ﺷﻤﺎ ﺑﺸﺘﺎﺑﻴﺪ ﺑﻪ‬
‫ﺧﻴﺮﺍﺕ ﻛﻪ ﻫﺮ ﺟﺎ ﺑﺎﺷﻴﺪﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﻣﻲﺁﻭﺭﺩ ﻭ ﺟﻤﻊ ﻣﻲﻛﻨﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰ‬
‫ﺗﻮﺍﻧﺎﺳﺖ)‪ (148‬ﻭ ﺍﺯ ﻫﺮ ﺟﺎ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻱ ﺭﻭﻱ ﺧﻮﺩ ﺭﺍ ﺑﮕﺮﺩﺍﻥ ﺑﻪ ﺟﺎﻧﺐ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ‪،‬‬
‫ﻭ ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺘﻲ ﺍﺳﺖ ﺍﺯ ﺃﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻭ ﺧﺪﺍ ﺍﺯ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﻏﺎﻓﻞ‬
‫ﻧﻴﺴﺖ )‪ (149‬ﻭ ﺍﺯ ﻫﺮ ﺟﺎ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻱ ﭘﺲ ﺭﻭﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﻛﻦ‪ ،‬ﻭ‬
‫ﻫﺮ ﺟﺎ ﺑﻮﺩﻳﺪ ﺭﻭ ﻛﻨﻴﺪ ﺑﻪ ﻃﺮﻑ ﺁﻥ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺭﺍ ﺣﺠﺘﻲ ﺑﺮ ﺷﻤﺎ ﻧﺒﺎﺷﺪ ﻣﮕﺮ‬
‫ﺳﺘﻤﮕﺮﺍﻥ ﺁﻧﺎﻥ ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﺘﺮﺳﻴﺪ ﻭﺍﺯ ﻣﻦ ﺑﺘﺮﺳﻴﺪ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻧﻌﻤﺘﻢ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﺗﻤﺎﻡ‬
‫ﻛﻨﻢ ﻭ ﺷﺎﻳﺪ ﺷﻤﺎ ﺭﺍﻩ ﻳﺎﺑﻴﺪ‪(150).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺗﺄﻛﻴﺪﺍﺗﻲ ﺷﺪﻩ ﺑﺮﺍﻱ ﺗﻮﺟﻪ ﺑﻪ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﺩﺭ ﺣﺎﻝ ﻋﺒﺎﺩﺕ‪،‬‬
‫ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﻪ ﺩﺳﺘﻪ ﺍﺯ ﺷﻜﺎﻛﻴﻦ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻣﺸﺮﻛﻴﻦ ﻭ ﻳﻬﻮﺩﻳﺎﻥ‬
‫ﻭ ﻣﻨﺎﻓﻘﻴﻦ‪ ،‬ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ ﻣﺤﻤﺪ ﺧﻮﺩ ﺩﺭ ﺃﻣﺮ ﺩﻳﻦ ﻣﺘﺤﻴﺮ ﺍﺳﺖ‪ ،‬ﮔﺎﻫﻲ ﺑﻪ ﺍﻳﻦ ﺳﻮ‪ ،‬ﮔﺎﻫﻲ‬
‫ﺑﻪ ﺁﻥ ﺳﻮ ﺭﻭ ﻣﻲﻛﻨﺪ‪ ،‬ﻋﺪﻩﺍﻱ ﻣﻲﮔﻔﺘﻨﺪ ﻣﺤﻤﺪ ﻣﻲﺧﻮﺍﻫﺪ ﺑﺪﻳﻦ ﻗﻮﻡ ﺧﻮﺩ ﻳﻌﻨﻲ ﺷﺮﻙ‬
‫ﺑﺮﮔﺮﺩﺩ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﻛﺲ ﺳﺨﻨﻲ ﻣﻲﮔﻔﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﺑﺮﺍﻱ ﺩﻟﺪﺍﺭﻱ ﻭ ﺑﺴﺘﻦ ﺭﺍﻩ‬
‫ﺗﺮﺩﻳﺪ ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﮔﺎﻫﻲ ﺑﻪ ﺃﻣﺮ ﺧﺼﻮﺻﻲ ﻭ ﮔﺎﻫﻲ ﺑﻪ ﺃﻣﺮ ﻋﻤﻮﻣﻲ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﻭﺍﺩﺍﺭ‬
‫ﻛﺮﺩﻩ‪ ،‬ﻛﻪ ﻧﻌﻤﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﺗﻤﺎﻡ ﻭ ﺯﺑﺎﻥ ﺑﺪﮔﻮﻳﺎﻥ ﺭﺍ ﻗﻄﻊ ﻛﻨﺪ‪ ،‬ﻭ ﻗﺒﻠﺔ ﺍﺟﺪﺍﺩﻱ‬
‫ﺧﻮﺩ ﺭﺍ ﻛﻪ ﻣﻮﺟﺐ ﺩﻟﺨﻮﺷﻲ ﻭ ﻭﺣﺪﺕ ﻭ ﻣﻨﺎﻓﻊ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻗﻄﻌﻲ ﺑﺪﺍﻧﻨﺪ‪ ،‬ﻭ ﺑﮕﻮﻧﮕﻮﻫﺎ‬
‫ﻣﻮﺟﺐ ﺗﺮﺩﻳﺪﺷﺎﻥ ﻧﮕﺮﺩﺩ‪ ،‬ﺯﻳﺮﺍ ﻫﺮ ﻗﺪﺭ ﺩﺷﻤﻦ ﺑﻴﺸﺘﺮ ﺍﺷﻜﺎﻝﺗﺮﺍﺷﻲ ﻛﻨﺪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﺮﺍﻱ‬
‫ﺗﺤﻜﻴﻢ ﺣﻖ ﻭ ﺭﻭﺷﻨﻲ ﺁﻥ ﺑﻴﺸﺘﺮ ﻣﻘﺎﻭﻣﺖ ﻛﻨﺪ‪.‬‬

‫‪        ‬‬

‫‪        ‬‬

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‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﭼﻨﺎﻧﻜﻪ ﻧﻌﻤﺖ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﺗﻤﺎﻡ ﻭ ﻭﺳﺎﺋﻞ ﻫﺪﺍﻳﺖ ﺷﻤﺎ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻳﻢ‪،‬‬
‫ﻫﻢﭼﻨﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎ ﺭﺳﻮﻟﻲ ﺍﺯ ﺧﻮﺩﺗﺎﻥ ﻓﺮﺳﺘﺎﺩﻳﻢ ﺗﺎ ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﺗﻼﻭﺕ ﻧﻤﺎﻳﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪274‬‬

‫ﻭ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺁﻟﻮﺩﮔﻲ ﭘﺎﻙ ﻛﻨﺪ ﻭ ﺑﻪ ﺷﻤﺎ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭﺣﻜﻤﺖ ﺍﻭ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ ﻭ ﺁﻧﭽﻪ‬
‫ﻧﻤﻲﺩﺍﻧﺴﺘﻴﺪ ﺑﻪ ﺷﻤﺎ ﻳﺎﺩ ﺩﻫﺪ)‪ (151‬ﭘﺲ ﻣﺮﺍ ﻳﺎﺩ ﻛﻨﻴﺪ ﺗﺎ ﺷﻤﺎ ﺭﺍ ﻳﺎﺩ ﻛﻨﻢ‪ ،‬ﻭ ﻣﺮﺍ‬
‫ﺷﻜﺮﮔﺰﺍﺭﻳﺪ ﻭﻣﺮﺍ ﻛﻔﺮﺍﻥ ﻣﻜﻨﻴﺪ‪(152).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻧﻌﻤﺖ ﺇﻟﻬﻲ ﺷﺎﻣﻞ ﺣﺎﻝ ﻣﺴﻠﻤﻴﻦ ﺷﺪ ﻛﻪ ﻗﺒﻠﺔ ﺍﻳﺸﺎﻥ ﺩﺭ ﺑﻼﺩ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻭ‬
‫ﺭﺳﻮﻟﻲ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺁﻣﺪ ﺗﺎ ﺁﻳﺎﺕ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﺗﻼﻭﺕ ﻛﻨﺪ ﻭ ﺗﻌﻠﻴﻤﺸﺎﻥ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﺍﺯ‬

‫ﺗﻘﻠﻴﺪ ﻧﺠﺎﺗﺸﺎﻥ ﺩﻫﺪ‪  .‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎ ﺍﺧﻼﻕ ﺣﺴﻨﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺭﺫﺍﺋﻞ‬
‫ﺍﺧﻼﻕ ﺩﻭﺭ ﻛﻨﺪ ﺗﺎ ﺑﻮﺍﺳﻄﺔ ﺗﺄﺳﻲ ﺑﻪ ﺍﻭ ﭘﺎﻙ ﻭ ﭘﺎﻛﻴﺰﻩ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺑﺮﻛﺖ ﻋﺪﺍﻟﺖ ﺍﻭ ﻭ‬

‫ﺍﺻﺤﺎﺑﺶ ﺟﻬﺎﻧﻲ ﺭﺍ ﺑﻪ ﺍﺳﻼﻡ ﺭﻏﺒﺖ ﺩﻫﻨﺪ‪ .‬ﺟﻤﻠﺔ ‪ ‬ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﻛﺎﺭ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺗﻌﻠﻴﻢ ﻋﻠﻢ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻮﺩﻩ ﭘﺲ ﻛﺎﺭ ﻋﻠﻤﺎء ﺃﻣﺖ ﺑﺎﻳﺪ ﻧﻴﺰ ﭼﻨﻴﻦ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﻋﻠﻤﺎء ﺃﻣﺖ ﺍﻭ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺗﻌﻠﻴﻢ ﻗﺮﺁﻥ ﻧﻨﻤﻮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺩﻭﺭ ﻭ ﻫﺮ‬
‫ﻳﻚ ﺭﺳﺎﻟﻪﺍﻱ ﺍﺯ ﺧﻮﺩ ﻧﻮﺷﺘﻪ ﻭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﻣﻬﺠﻮﺭ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻣﺮﺩﻡ ﺑﻪ ﻛﺘﺎﺏ‬
‫ﺧﺪﺍ ﺁﺷﻨﺎ ﺑﻮﺩﻧﺪ ﺩﻳﮕﺮ ﺍﺣﺘﺎﻳﺞ ﺑﻪ ﺭﺳﺎﻟﻪﻫﺎﻱ ﺍﻳﺸﺎﻥ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺗﻘﻠﻴﺪ ﺑﻪ ﺟﺎﻱ ﺗﻌﻠﻴﻢ ﻭﺍﺭﺩ‬

‫ﻧﻤﻲﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ «     » :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻮﺍﺳﻄﺔ‬
‫ﻭﺣﻲ ﺑﻪ ﺷﻤﺎ ﭼﻴﺰﻫﺎﻳﻲ ﻳﺎﺩ ﻣﻲﺩﻫﺪ ﻛﻪ ﺧﻮﺩ ﻧﻤﻲﺗﻮﺍﻧﺴﺘﻴﺪ ﺑﻪ ﺩﺭﺱ ﻭ ﺗﺤﺼﻴﻞ ﺑﻔﻬﻤﻴﺪ‪،‬‬
‫ﻣﺎﻧﻨﺪ ﺗﻌﻠﻴﻢ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎء ﺇﻟﻬﻲ ﻭ ﻋﺒﺎﺩﺕ ﺍﻭ ﻛﻪ ﺑﺸﺮ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺩﺭﻙ ﻛﻨﺪ ﻣﮕﺮ ﺑﻪ‬

‫ﻭﺣﻲ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺟﻤﻠﺔ ‪ ...‬ﻧﺘﻴﺠﺔ ﻭﺣﻲ ﻳﺎﺩﺁﻭﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪          ‬‬
‫*‬
‫‪‬‬

‫‪            ‬‬
‫*‬

‫‪       ‬‬

‫‪  ‬‬

‫‪       ‬‬ ‫‪   ‬‬
‫*‬
 ‫‪275‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪        ‬‬ ‫‪ ‬‬
‫*‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩﺑﻪ ﺻﺒﺮ ﻭ ﻧﻤﺎﺯ ﻳﺎﺭﻱ ﺟﻮﺋﻴﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﺎ‬
‫ﺻﺒﺮﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ)‪ .(153‬ﻭ ﺑﻪ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﻣﻲﺷﻮﻧﺪ ﻣﺮﺩﮔﺎﻥ ﻣﮕﻮﺋﻴﺪ ﺑﻠﻜﻪ‬
‫ﺍﻳﺸﺎﻥ ﺯﻧﺪﻩﺍﻧﺪ ﻭﻟﻴﻜﻦ ﺷﻤﺎ ﺩﺭﻙ ﻧﻤﻲﻛﻨﻴﺪ)‪ (154‬ﻭ ﺍﻟﺒﺘﻪ ﺍﻟﺒﺘﻪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺗﺮﺱ‬
‫ﻭ ﮔﺮﺳﻨﮕﻲ ﻭ ﻛﻤﻲ ﻣﺎﻟﻬﺎ ﻭﺗﻠﻒ ﺟﺎﻧﻬﺎ ﻭ ﻣﻴﻮﻩﻫﺎ ﺁﺯﻣﺎﻳﺶ ﻣﻲﻛﻨﻴﻢ ﻭ ﺑﻪ ﭘﺎﺩﺍﺵ ﻣﮋﺩﻩ ﺩ‪‬ﻩ‬
‫ﺻﺎﺑﺮﺍﻥ ﺭﺍ)‪ (155‬ﺁﻧﺎﻧﻜﻪ ﭼﻮﻥ ﻣﺼﻴﺒﺘﻲ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺳﺪ ﮔﻮﻳﻨﺪ ﻣﺎ ﻣﻠﻚ ﺧﺪﺍﺋﻴﻢ ﻭ ﻣﺤﻘﻘﺎ‬
‫ﺑﺴﻮﻱ ﺍﻭ ﺭﺟﻮﻉ ﻛﻨﻨﺪﻩﺍﻳﻢ)‪ (156‬ﺁﻧﺎﻥ ﺑﺮ ﺍﻳﺸﺎﻥ ﺩﺭﻭﺩﻫﺎ ﻭ ﺭﺣﻤﺖ ﺍﺳﺖ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ‬
‫ﻭ ﺁﻧﺎﻥ ﻓﻘﻂ ﻫﺪﺍﻳﺖﻳﺎﻓﺘﮕﺎﻧﻨﺪ‪(157).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ ‪ 169‬ﻭ ‪ 170‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺣﻴﺎء ﻛﻪ‬
‫ﺩﺭ ﺍﻳﻦ ﻗﺒﻴﻞ ﺁﻳﺎﺕ ﺫﻛﺮ ﺷﺪﻩ ﺣﻴﺎﺕ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺯﻧﺪﻩ ﺩﺭ ﻋﺎﻟﻢ ﺩﻧﻴﺎ‪ ،‬ﻭ ﺍﻳﻦ ﺷﻬﺪﺍء‬
‫ﻭ ﺳﺎﻳﺮ ﭘﺎﻛﺎﻥ ﺯﻧﺪﻩ‪ ،‬ﺑﻪ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺍﺯ ﺑﺪﻥ ﺧﺎﺭﺝ ﻭ ﺑﻪ ﻋﺎﻟﻢ ﺑﻘﺎء ﺭﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺩﺭ ﻋﺎﻟﻢ ﻓﻨﺎ ﻧﻴﺴﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)آل ﻋﻤﺮان‪(۱۶۹ :‬‬ ‫‪ِ ‬ﻋﻨ َﺪ َرﺑﱢِﻬ ْﻢ ﻳُـ ْﺮَزﻗُﻮ َن‪‬‬
‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 127‬ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)اﻧﻌﺎم‪(۱۲۷ :‬‬ ‫‪       ‬‬

‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 4‬ﺳﻮﺭﺓ ﺍﻧﻔﺎﻝ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)اﻧﻔﺎل‪(۴ :‬‬ ‫‪        ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺯﻣﺮ ﺁﻳﺔ ‪ 34‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)زﻣﺮ‪(۳۴ :‬‬ ‫‪       ‬‬

‫ﻭ ﺩﺭ ﺁﻳﺔ ‪ 19‬ﺳﻮﺭﺓ ﺣﺪﻳﺪ ﻣﻄﻠﻖ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﻭﻋﺪﻩ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪276‬‬

‫‪           ‬‬

‫)ﺣﺪﻳﺪ‪(۱۹ :‬‬ ‫‪    ‬‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﻪ ﺁﻳﺔ ‪ 8‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﺑﻴﻨﻪ‪(۸ :‬‬ ‫‪      ‬‬

‫ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻱ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻧﺴﺖ ﺍﺟﺮﺷﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ‬
‫‪ ‬ﻟ َُﻬ ْﻢ أ َْﺟ ُﺮُﻫ ْﻢ ِﻋﻨ َﺪ َرﺑﱢِﻬ ْﻢ‪‬‬
‫ﻛﻪ ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﺎﺕ ﺯﻧﺪﻩ ﺑﻮﺩﻥ ﺍﻳﺸﺎﻥ‪ ،‬ﻧﺰﺩ ﺭﺣﻤﺖ ﺧﺪﺍ ﻭ ﺩﺭ ﺩﺍﺭﺍﻟﺴﻼﻡ ﺑﻬﺸﺖ ﺧﻮﺍﻫﺪ‬
‫ﺑﻮﺩ‪ ،‬ﻧﻪ ﺩﺭ ﺩﻧﻴﺎ‪ ،‬ﻭ ﺑﻪ ﻛﻠﻲ ﺍﺯ ﺩﻧﻴﺎ ﺑﻲﺧﺒﺮﻧﺪ‪ .‬ﺑﻌﻀﻲ ﺍﺯ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺑﻲﺳﻮﺍﺩ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ‬
‫ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﺑﻪ ﻏﻠﻂ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺭﻭﺍﺡ ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﻧﻴﺎ ﻫﺴﺘﻨﺪ ﻭ ﺍﺯ ﺻﺪﺍﻱ ﻣﺎ ﻭ ﻛﺎﺭ ﻣﺎ‬
‫ﺑﺎﺧﺒﺮﻧﺪ‪ ،‬ﺍﻳﻦ ﺳﺨﻦ ﺍﻳﺸﺎﻥ ﺑﺮﺧﻼﻑ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺷﺮﺡ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭﺗﺮﺟﻤﺔ ﺁﻳﺔ‬
‫‪ 32‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﻣﻲﮔﻮﺋﻴﻢ ﺯﻧﺪﻩ ﺑﻮﺩﻥ ﺷﻬﺪﺍء ﻭ ﺍﻭﻟﻴﺎء ﻣﺴﺘﻠﺰﻡ‬
‫ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﺑﻪ ﻫﻤﻪ ﭼﻴﺰ ﻭ ﺑﻪ ﻫﻤﻪ ﺟﺎ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺯﻣﺎﻥ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺩﺭ ﺩﻧﻴﺎ ﻋﻠﻢ ﺑﻪ‬

‫ﻫﻤﻪ ﭼﻴﺰ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ ‪     ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﮔﺸﺖ ﻫﻤﻪ ﺑﻪ‬
‫ﺳﻮﻱ ﺍﻣﺮ ﺍﻭﺳﺖ ﺩﺭ ﺭﻭﺯ ﺟﺰﺍء ﻭ ﻛﻴﻔﺮ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻛﺴﻲ ﺑﻪ ﺍﻭ ﻭﺻﻞ ﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﻧﻔﺮﻣﻮﺩﻩ‪:‬‬
‫إﻧﺎ اﻟﻴﻪ واﺻﻠﻮن‪ ،‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﺇﻧﺎ ﺍﻟﻴﻪ ﻣﺘﺤﺪﻭﻥ‪ ،‬ﭘﺲ ﺁﻧﭽﻪ ﻋﺮﻓﺎ ﻣﺪﻋﻴﻨﺪ ﺟﺰ ﻛﻔﺮ ﭼﻴﺰﻱ‬
‫ﻧﻴﺴﺖ‪.‬‬

‫‪              ‬‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻴﻜﻪ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺍﺯ ﺷﻌﺎﺋﺮ ﺧﺪﺍ ﻭ ﻧﺸﺎﻧﺔ ﺍﻃﺎﻋﺖ ﺑﻨﺪﮔﻲ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ‪،‬‬
‫ﭘﺲ ﻫﺮ ﻛﺲ ﺣﺞ ﺧﺎﻧﺔ ﺧﺪﺍ ﻛﻨﺪ ﻭ ﻳﺎ ﻋﻤﺮﻩ ﺑﻪ ﺟﺎ ﺁﺭﺩ ﺑﺮ ﺍﻭ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﻛﻪ ﺁﻥ ﺩﻭ ﺭﺍ‬
‫ﻃﻮﺍﻑ ﻛﻨﺪ ﻭ ﻫﺮ ﻛﻪ ﻛﺎﺭ ﺧﻴﺮﻱ ﻛﻨﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺷﻜﺮﮔﺰﺍﺭ ﺩﺍﻧﺎﺳﺖ‪(158).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺷﻌﺎﺭ ﺑﻪ ﻣﻌﻨﻲ ﺍﻋﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺷﻌﺎﺋﺮ ﺑﻪ ﭼﻴﺰﻫﺎﻳﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﻳﻜﻲ ﺍﺯ‬
‫ﺃﻭﺍﻣﺮ ﻭ ﺣﺪﻭﺩ ﺇﻟﻬﻲ ﺭﺍ ﺇﻋﻼﻡ ﻛﻨﺪ‪ ،‬ﻭ ﺷﻌﺎﺋﺮ ﺭﺍ ﺑﺎﻳﺪﺣﻖﺗﻌﺎﻟﻲ ﻣﻌﻠﻮﻡ ﻛﻨﺪ‪ ،‬ﻭ ﻧﺸﺎﻧﺔ ﺑﻨﺪﮔﻲ‬
 ‫‪277‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺑﻨﺪﮔﺎﻥ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﻭ ﺳﺎﻳﺮ ﻣﻨﺎﺳﻚ ﺣﺞ ﻣﺎﻧﻨﺪ ﻣﺸﻌﺮﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭ ﻳﺎ‬
‫ﺎﻫﺎ ﻟَ ُﻜﻢ ﱢﻣﻦ َﺷ َﻌﺎﺋِ ِﺮ اﻟﻠﱠ ِﻪ( ﻭ ﺍﻳﻨﻬﺎ ﺭﺍ‬
‫ﺷﺘﺮﻫﺎﻱ ﻗﺮﺑﺎﻧﻲ ﺭﺍ ﺧﺪﺍ ﺷﻌﺎﺋﺮ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ) َواﻟْﺒُ ْﺪ َن َﺟ َﻌﻠْﻨَ َ‬
‫ﺷﻌﺎﺋﺮ ﺍﷲ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﺃﻣﺎ ﺍﮔﺮ ﻣﺮﺩﻡ ﭼﻴﺰﻱ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺷﻌﺎﺋﺮ ﺩﻳﻨﻲ ﻳﺎ ﻣﺬﻫﺒﻲ ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧﺪ‬
‫ﻏﻠﻂ ﺍﺳﺖ‪ ،‬ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﺁﻧﻬﺎ ﺭﺍ ﺷﻌﺎﺋﺮ ﺩﻳﻨﻲ ﺧﻮﺍﻧﺪ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺪﻋﺖ ﺧﻮﺍﻧﺪﻣﺎﻧﻨﺪ‬
‫ﺷﻌﺎﺋﺮ ﺣﺰﺑﻲ ﻭ ﻣﻤﻠﻜﺘﻲ ﻣﺜﻼ ﺑﻴﺮﻕ ﻭ ﻛﺘﻞ ﻭ ﺳﻴﺎﻩﭘﻮﺷﻲ ﻭ ﮔﻨﺒﺪﻭ ﮔﻠﺪﺳﺘﻪ ﺭﺍ ﻛﻪ ﻣﺮﺩﻡ‬
‫ﺷﻌﺎﺋﺮ ﻣﺬﻫﺒﻲ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺍﺳﻼﻡ ﺩﺳﺘﻮﺭ ﻧﺪﺍﺩﻩ ﻭ ﺩﺭ ﺳﻨﺖ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻧﻴﺴﺖ ﻭﻗﻄﻌﺎ ﺑﺪﻋﺖ ﺍﺳﺖ‪ .‬ﻭ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺩﻭ ﻛﻮﻩ ﻛﻮﭼﻜﻲ ﺍﺳﺖ‬
‫ﺩﺭ ﻣﻜﻪ ﺟﻨﺐ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﻭ ﻃﻮﺍﻑ ﺁﻧﻬﺎ ﺩﻭﺭﺯﺩﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺭﻓﺘﻦ ﺍﺯ ﺻﻔﺎ ﺑﻪ ﻣﺮﻭﻩ ﻭ‬
‫ﺑﺮﮔﺸﺘﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺭﺍ ﺳﻌﻲ ﺑﻴﻦ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﻣﻲﮔﻮﻳﻨﺪ ﻭ ﻭﺍﺟﺐ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺍﮔﺮﭼﻪ‬
‫ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﻧﺪﺍﺭﺩ ﺯﻳﺮﺍ ﻓﺮﻣﻮﺩﻩ‪،      :‬‬
‫»ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﻛﻪ ﻃﻮﺍﻑ ﻛﻨﺪ ﺑﻪ ﺁﻥ ﺩﻭ« ﻭ ﻧﻜﺘﻪﺍﻱ ﻛﻪ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﺗﻌﺒﻴﺮ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﭼﻮﻥ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺣﺘﻲ ﺯﻣﺎﻥ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﻣﺸﺮﻛﻴﻦ ﻣﻜﻪ ﺑﺘﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺎﻻﻱ‬
‫ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﻧﺼﺐ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻣﺴﻠﻤﺎﻥ ﺧﻴﺎﻝ ﻣﻲﻛﺮﺩﻧﺪ ﺳﻌﻲ ﺑﻴﻦ ﺻﻔﺎ ﻭﻣﺮﻭﻩ‬
‫ﺑﻮﺍﺳﻄﺔ ﺑﻮﺩﻥ ﺑﺘﻬﺎ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻻﺟﻨﺎح »ﺑﺎﻛﻲ ﺑﺮﺍﻱ ﺳﻌﻲ ﻧﻴﺴﺖ ﻭ ﺧﺪﺍ‬
‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭﺻﻒ ﻛﺮﺩﻩ ﺑﻪ ﻭﺻﻒ ﺷﺎﻛﺮ ﻭ ﺷﻜﺮ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﻨﻲ ﺛﻨﺎﻱ ﻣﻘﺎﺑﻞ‬
‫ﻧﻌﻤﺖ ﻭ ﺍﺣﺴﺎﻥ ﻭ ﻳﺎ ﺻﺮﻑ ﻫﺮ ﻧﻌﻤﺘﻲ ﺍﺳﺖ ﺩﺭ ﺟﺎﺋﻴﻜﻪ ﺧﺪﺍ ﺃﻣﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﺷﻜﺮ ﺑﻪ ﺍﻳﻦ‬
‫ﻣﻌﺎﻧﻲ ﺩﺭﺑﺎﺭﺓ ﺧﺪﺍ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺷﻜﺮ ﺧﺪﺍ ﺟﺰﺍ ﺩﺍﺩﻥ ﺍﻭ ﺑﻪ ﺑﻨﺪﻩ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻤﻞ‬
‫ﺻﺎﻟﺤﻲ ﻛﻪ ﺑﻨﺪﻩ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪   ‬‬ ‫‪      ‬‬
‫*‬

‫‪  ‬‬ ‫‪       ‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 278

         
*

         

*

،‫ ﻣﺤﻘﻘﺎ ﺁﻧﺎﻧﻜﻪ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻭ ﻫﺪﺍﻳﺖ ﻣﺎ ﺭﺍ ﻛﻪ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﺍﻳﺸﺎﻥ ﺭﺍ ﺧﺪﺍ ﻟﻌﻦ ﻣﻲﻛﻨﺪ ﻭ‬،‫ﭘﺲ ﺍﺯ ﺑﻴﺎﻥ ﻣﺎ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ‬
،‫( ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺑﺮﮔﺮﺩﻧﺪ ﻭ ﺗﻮﺑﻪ ﻭ ﺍﺻﻼﺡ ﻛﻨﻨﺪ‬159)‫ﻟﻌﻦﻛﻨﻨﺪﮔﺎﻥ ﻧﻴﺰ ﺁﻧﺎﻥ ﺭﺍ ﻟﻌﻦ ﻣﻲﻛﻨﻨﺪ‬
(160)‫ ﭘﺲ ﻣﻦ ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻲﭘﺬﻳﺮﻡ ﻭ ﻣﻨﻢ ﺗﻮﺑﻪﭘﺬﻳﺮ ﺭﺣﻴﻢ‬،‫ﻭ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﻴﺎﻥ ﻧﻤﺎﻳﻨﺪ‬
‫ﺑﻪ ﺭﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮﻧﺪ ﻭ ﺩﺭ ﺣﺎﻝ ﻛﻔﺮ ﺑﻤﻴﺮﻧﺪ ﻣﺨﺼﻮﺹ ﺍﻳﺸﺎ ﺍﺳﺖ ﻟﻌﻦ ﺧﺪﺍ ﻭ ﻣﻼﺋﻜﻪ‬
‫( ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻟﻌﻨﺖ ﻭ ﺩﻭﺯﺧﻨﺪ ﻧﻪ ﺑﺮ ﺁﻧﺎﻥ ﺗﺨﻔﻴﻒ ﻋﺬﺍﺑﻲ ﺍﺳﺖ ﻭ ﻧﻪ‬161)‫ﻭ ﺗﻤﺎﻡ ﻣﺮﺩﻣﺎﻥ‬
(162).‫ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻈﺮ ﻛﻨﻨﺪ‬
‫ ﻣﻘﺼﻮﺩ ﺍﺯ ﻳﻜﺘﻤﻮﻥ ﺁﻥ ﻋﻠﻤﺎﺋﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻧﻤﻲﮔﻮﻳﻨﺪ‬:‫ﻧﻜﺎﺕ‬
‫ﻭﻳﺎ ﺍﮔﺮ ﻗﺮﺍﺋﺖ ﻛﻨﻨﺪ ﻣﻌﻨﻲ ﺁﻥ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻠﻜﻪ ﺑﻪ ﻣﺮﺩﻡ ﻣﻲﮔﻮﻳﻨﺪ ﺷﻤﺎ ﻣﻌﺎﻧﻲ ﺁﻥ‬
‫ ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﻫﻔﺘﺎﺩ ﻣﻌﻨﻲ ﺩﺍﺭﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺗﻤﺎﻡ ﺍﻳﻦ‬،‫ﺭﺍ ﻧﻤﻲﻓﻬﻤﻴﺪ ﻭ ﻳﺎ ﻛﺴﻲ ﻧﻤﻲﻓﻬﻤﺪ‬
‫ ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﺭﺍ ﺑﺪﻳﻦ ﺑﻬﺎﻧﻪﻫﺎ ﻛﺘﻤﺎﻥ ﻛﺮﺩﻩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ‬،‫ﺳﺨﻨﺎﻥ ﺑﺎﻃﻞ ﺍﺳﺖ‬
159 ‫ ﻭ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﻨﻨﺪ ﻭ ﺑﻴﺎﻥ ﻧﻜﻨﻨﺪ ﻣﺸﻤﻮﻝ ﻟﻌﻨﺖ ﺩﺭ ﺁﻳﺔ‬،‫ﺁﻧﻬﺎ ﺑﻲﺧﺒﺮ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪﺍﻧﺪ‬
.‫ﺧﻮﺍﻫﻨﺪ ﺷﺪ‬

             
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          

             

         

          
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              

             
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 ‫‪279‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪        ‬‬

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‫‪‬‬

‫‪              ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻣﻌﺒﻮﺩ ﻭ ﺇﻟﻪ ﺷﻤﺎ ﻳﻜﻲ ﺍﺳﺖ‪ ،‬ﻧﻴﺴﺖ ﻣﻌﺒﻮﺩﻱ ﺟﺰ ﺍﻭ ﻛﻪ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ‬
‫ﺍﺳﺖ)‪ (163‬ﻣﺤﻘﻘﺎ ﺩﺭ ﺧﻠﻘﺖ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﻭ ﺁﻣﺪ ﺷﺐ ﻭ ﺭﻭﺯ ﻭ ﻛﻢﺷﺪﻥ ﺷﺐ ﻭ ﺭﻭﺯ‬
‫ﻭ ﺁﻥ ﻛﺸﺘﻲ ﻛﻪ ﺑﻪ ﺳﻮﺩ ﻣﺮﺩﻡ ﺩﺭ ﺩﺭﻳﺎ ﺟﺎﺭﻱ ﺍﺳﺖ ﻭ ﺁﺑﻲ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ‬
‫ﺯﻣﻴﻦ ﺭﺍ ﭘﺲ ﺍﺯ ﻣﻮﺍﺕ ﺷﺪﻧﺶ ﺯﻧﺪﻩ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺍﺯ ﻫﺮ ﺟﻨﺒﻨﺪﻩﺍﻱ ﺩﺭ ﺁﻥ ﻣﻨﺘﺸﺮ ﻛﺮﺩﻩ ﻭ‬
‫ﮔﺮﺩﺵ ﺑﺎﺩﻫﺎ ﻭ ﺍﺑﺮﻫﺎﻱ ﺗﺴﺨﻴﺮﺷﺪﺓ ﺑﻴﻦ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ‪ ،‬ﻣﺤﻘﻘﺎ ﻧﺸﺎﻧﻪﻫﺎﺋﻲ ﺍﺯ ﻗﺪﺭﺗﺴﺖ‬
‫ﺑﺮﺍﻱ ﺧﺮﺩﻣﻨﺪﺍﻥ)‪ (164‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﮔﻴﺮﻧﺪ ﻭ ﺁﻧﺎﻥ‬
‫ﺭﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﻧﺪ ﻣﺎﻧﻨﺪ ﺩﻭﺳﺖﺩﺍﺷﺘﻦ ﺧﺪﺍ‪ ،‬ﻭ ﻣﺆﻣﻨﺎﻥ ﺧﺪﺍ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﻭﺳﺖ‬
‫ﻣﻲﺩﺍﺭﻧﺪ ﻭ ﺍﮔﺮﭼﻪ ﺳﺘﻤﮕﺮﺍﻥ ﻫﻨﮕﺎﻡ ﺩﻳﺪﻥ ﻋﺬﺍﺏ ﻣﻲﺑﻴﻨﻨﺪ ﻛﻪ ﺣﻘﺎً ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﺎﺋﻲ‬
‫ﻣﺨﺼﻮﺹ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭ ﺣﻘﺎً ﻋﺬﺍﺏ ﺧﺪﺍ ﺳﺨﺖ ﺍﺳﺖ )‪ (165‬ﻭﻗﺘﻲ ﻛﻪ ﺭﺅﺳﺎء ﻭ‬
‫ﭘﻴﺸﻮﺍﻳﺎﻥ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺑﻴﺰﺍﺭﻱ ﺟﻮﻳﻨﺪ ﻭ ﻋﺬﺍﺏ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩﻩ ﻭ ﺍﺳﺒﺎﺏ ﻭ ﺭﻭﺍﺑﻂ ﻗﻄﻊ‬
‫ﮔﺮﺩﺩ )‪ (166‬ﻭ ﺩﻧﺒﺎﻟﻪﺭﻭ ﻭ ﭘﻴﺮﻭﺍﻥ ﮔﻮﻳﻨﺪ ﺍﮔﺮ ﺑﺮﺍﻱ ﻣﺎ ﺑﺮﮔﺸﺘﻲ ﺑﻮﺩ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻴﺰﺍﺭﻱ‬
‫ﻣﻲﺟﺴﺘﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺍﻳﺸﺎﻥ ﺍﺯ ﻣﺎ ﺑﻴﺰﺍﺭﻱ ﺟﺴﺘﻨﺪ‪ ،‬ﺧﺪﺍ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺭﺍﺑﻪ ﺍﻳﺸﺎﻥ‬
‫ﻣﻲﻧﻤﺎﻳﺎﻧﺪ ﻛﻪ ﻣﻮﺟﺐ ﺍﻓﺴﻮﺳﻬﺎ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺁﺗﺶ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻨﻲ ﻧﺒﺎﺷﻨﺪ‪(167).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :   :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭘﻨﺎﻩ ﻭ ﻣﻠﺠﺄﻱ ﺟﺰ ﺧﺪﺍ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﺭ ﺣﻮﺍﺋﺞ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺟﻮﻉ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﺑﻨﺪﻩ ﺭﺍ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻧﺪﺍﻧﺴﺘﻪ‪ ،‬ﻭ ﻗﺪﺭﺕ‬
‫ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺧﻠﻖ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻨﮕﺮﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﻭ ﺑﻪ ﭼﻪ ﺗﺮﺗﻴﺐ ﺩﻗﻴﻖ ﻭ ﺗﺪﺑﻴﺮ ﻋﻠﻤﻲ‬
‫ﺧﻮﺭﺷﻴﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺭﺍ ﻣﻲﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ ﺍﻧﻮﺍﻉ ﺍﺷﺠﺎﺭ ﻭ ﺭﻳﺎﺣﻴﻦ ﻭ ﮔﻠﻬﺎ ﻭ ﻣﻴﻮﻩﺟﺎﺕ‬
‫ﻣﻲﺭﻭﻳﺎﻧﺪ‪ ،‬ﺑﻪ ﻭﺳﺎﺋﻞ ﻃﺒﻴﻌﻲ ﻭ ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﺑﻨﮕﺮﻧﺪ ﺗﺎ ﺑﺪﺍﻧﻨﺪ ﻛﺎﺭ ﺧﺪﺍ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻣﺨﻠﻮﻕ‬
‫ﺩﺍﺩﻥ ﺍﺯ ﺳﻔﺎﻫﺖ ﻭ ﻧﺎﺩﺍﻧﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺴﺒﺐﺍﻷﺳﺒﺎﺏ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﻧﺪ ﻧﻪ ﺍﺳﺒﺎﺏ ﺭﺍ‪ .‬ﻭ‬
‫ﺟﻤﻠﻪ‪ «   » :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﻳﺪ ﻭ ﻣﺮﺟﻊ ﺍﺯ ﻣﻘﻠﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪280‬‬

‫ﻭ ﺍﻣﺎﻡ ﺍﺯ ﻣﺄﻣﻮﻡ ﻓﺮﺍﺭﻱ ﺍﺳﺖ ﻭ ﺑﻴﺰﺍﺭﻱ ﻣﻲﺟﻮﻳﺪ‪ ،‬ﻭ ﺁﻥ ﺑﺰﺭﮔﺎﻧﻲ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ‬
‫ﻭﺍﺟﺐﺍﻹﻃﺎﻋﻪ ﻣﻲﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﺑﺪﺭﺩ ﺍﻳﺸﺎﻥ ﻧﺨﻮﺭﺩ‪ .‬ﻭ أﻧﺪاد ﺟﻤﻊ ﻧﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺪ ﻳﻌﻨﻲ‬
‫ﻣﺎﻧﻨﺪ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﺗﻜﻮﻳﻨﻲ ﻭ ﺗﺸﺮﻳﻌﻲ ﺧﺪﺍ ﻣﺎﻧﻨﺪ ﻧﺪﺍﺭﺩ‪.‬‬

‫‪            ‬‬

‫‪       ‬‬ ‫‪   ‬‬
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‫‪  ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺮﺩﻡ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ ﺑﺨﻮﺭﻳﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺣﻼﻝ ﻭ ﭘﺎﻛﻴﺰﻩ ﺑﺎﺷﺪ‬
‫ﻭ ﭘﻴﺮﻭﻱ ﮔﺎﻣﻬﺎﻱ ﺷﻴﻄﺎﻥ ﻣﻜﻨﻴﺪ ﺯﻳﺮﺍ ﺍﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﺷﻤﻨﻲ ﺍﺳﺖ ﺁﺷﻜﺎﺭﺍ)‪ (168‬ﻫﻤﺎﻧﺎ‬
‫ﺷﻤﺎ ﺭﺍ ﺃﻣﺮ ﻣﻲﻛﻨﺪ ﺑﻪ ﺑﺪﻱ ﻭ ﺯﺷﺘﻲ‪ ،‬ﻭ ﺷﻤﺎ ﺭﺍ ﺃﻣﺮ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺮ ﺧﺪﺍ ﺑﮕﻮﺋﻴﺪ ﻭ ﻧﺴﺒﺖ‬
‫ﺩﻫﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﻧﻤﻲﺩﺍﻧﻴﺪ‪(169).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺨﺎﻃﺐ ﻗﺮﺁﻥ ﻣﺮﺩﻣﻨﺪ‪ ،‬ﻭ ﺧﻄﺎﺏ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻣﻲﻓﻬﻤﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬ﮐﻠﻮا ‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ إﺻﺎﻟﻪ اﻹﺑﺎﺣﻪ ﻛﻪ ﺁﻧﭽﻪ ﺭﻭﻱ ﺯﻣﻴﻦ ﺍﺳﺖ ﺑﺮﺍﻱ‬
‫ﻣﺮﺩﻡ ﻣﺒﺎﺡ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺷﺮﻃﻴﻜﻪ ﺣﻼﻝ ﻭ ﭘﺎﻛﻴﺰﻩ ﺑﺎﺷﺪ ﻧﻪ ﻣﻀﺮ ﻭ ﻛﺜﻴﻒ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺃﻛﻞ‬

‫ﺟﻤﻴﻊ ﺗﺼﺮﻓﺎﺕ ﺍﺳﺖ‪ .‬ﻭ ﺧﻄﻮﺍﺕ ﺷﻴﻄﺎﻥ ﻫﻤﺎﻥ ﺭﺍﻫﻬﺎﻱ ﺷﻴﻄﺎﻧﻲ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﻴﻄﺎﻥ ﻫﻴﭻ ﻭﻗﺖ ﺃﻣﺮ ﺑﻪ ﺧﻴﺮ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﻭ ﻛﺎﺭ ﺍﻭ‬
‫ﻣﻨﺤﺼﺮ ﺍﺳﺖ ﺑﻪ ﺳﻪ ﭼﻴﺰ‪ :‬ﺍﻭﻝ – ﺃﻣﺮ ﺑﻪ ﺑﺪﻱ ﻳﻌﻨﻲ ﮔﻨﺎﻫﺎﻥ‪ .‬ﺩﻭﻡ – ﺃﻣﺮ ﺑﻪ ﻓﺤﺸﺎء ﻳﻌﻨﻲ‬
‫ﻛﺒﺎﺋﺮ‪ .‬ﺳﻮﻡ – ﺃﻣﺮ ﺑﻪ ﮔﻔﺘﻦ ﻭ ﻧﺴﺒﺖﺩﺍﺩﻥ ﺑﻪ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﻪ ﻫﻤﺎﻥ ﺑﺴﺘﻦ‬
‫ﺑﺪﻋﺘﻬﺎﺳﺖ ﺑﻪ ﺩﻳﻦ‪.‬‬

‫‪               ‬‬

‫‪  ‬‬ ‫‪      ‬‬

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 ‫‪281‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪              ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﺁﻧﭽﻪ ﺭﺍ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ‪ ،‬ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ‪ ،‬ﮔﻮﻳﻨﺪ‬
‫ﺧﻴﺮ ﺑﻠﻜﻪ ﺑﻪ ﺭﺍﻫﻲ ﻛﻪ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﻳﻢ ﭘﻴﺮﻭﻱ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﺁﻳﺎ ﻭ ﺍﮔﺮ ﭼﻪ ﭘﺪﺭﺍﻧﺸﺎﻥ‬
‫ﭼﻴﺰﻱ ﺗﻌﻘﻞ ﻧﻜﺮﺩﻩ ﻭ ﻫﺪﺍﻳﺘﻲ ﻧﻴﺎﻓﺘﻪ ﺑﺎﺷﻨﺪ)‪ (170‬ﺣﻜﺎﻳﺖ ﻛﺎﻓﺮﺍﻥ ﺣﻜﺎﻳﺖ ﺷﺨﺼﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﻪ ﺣﻴﻮﺍﻧﻲ ﺑﺎﻧﮓ ﺯﻧﺪ ﺣﻴﻮﺍﻧﻲ ﻛﻪ ﺟﺰ ﺻﺪﺍﺋﻲ ﻭ ﻧﺪﺍﺋﻲ ﻧﻤﻲﺷﻨﻮﺩ‪ ،‬ﻛﺮﺍﻥ ﻭ ﻻﻻﻥ ﻭ‬
‫ﻛﻮﺭﺍﻧﻨﺪ ﻛﻪ ﺗﻌﻘﻞ ﻧﺪﺍﺭﻧﺪ‪(171).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ... :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﻴﺮﻭﻱ ﻗﺮﺁﻥ ﻭﺍﺟﺐ‪ ،‬ﻭ ﭘﻴﺮﻭﻱ ﻏﻴﺮ ﺁﻥ‬

‫ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﭼﻪ ﺗﻘﻠﻴﺪ ﭘﺪﺭﺍﻥ ﺑﺎﺷﺪ‪ ،‬ﻭ ﭼﻪ ﺗﻘﻠﻴﺪ ﺩﻳﮕﺮﺍﻥ‪ .‬ﻭ »‪  ‬‬

‫‪ «  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻘﻠﺪﻳﻦ‪ ،‬ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﻧﻴﻨﺪﺍﺧﺘﻪﺍﻧﺪ‪ ،‬ﻭ‬

‫ﻛﺮ ﻭ ﻛﻮﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻋﻘﻞ ﺧﺪﺍ ﺩﺍﺩﻩ ﺩﺭ ﺭﺍﻩ ﺩﻳﻦ ﺑﻬﺮﻩ ﺑﺮﺩ‪.‬‬

‫‪          ‬‬

‫‪         ‬‬
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‫‪                 ‬‬

‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺑﺨﻮﺭﻳﺪ ﺍﺯ ﭘﺎﻛﻴﺰﻩﻫﺎﺋﻴﻜﻪ ﺭﻭﺯﻱ ﺷﻤﺎ ﻛﺮﺩﻩﺍﻳﻢ ﻭ ﺑﺮﺍﻱ ﺧﺪﺍ ﺷﻜﺮ‬
‫ﻛﻨﻴﺪ ﺍﮔﺮ ﻣﻲﺧﻮﺍﻫﻴﺪ ﺍﻭ ﺭﺍ ﺑﻨﺪﮔﻲ ﻛﻨﻴﺪ)‪ (172‬ﻫﻤﺎﻧﺎ ﺧﺪﺍ ﺑﺮ ﺷﻤﺎ ﻣﺮﺩﻩ ﻭ ﺧﻮﻥ ﻭ ﮔﻮﺷﺖ‬
‫ﺧﻨﺰﻳﺮ ﻭ ﻫﺮ ﭼﻪ ﺑﺮﺍﻱ ﻏﻴﺮﺧﺪﺍ ﺁﻭﺍﺯ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﺑﺮ ﺍﻭ ﻧﺎﻡ ﻏﻴﺮ ﺧﺪﺍ ﺑﺮﺩﻩ ﺷﻮﺩ ﺣﺮﺍﻡ ﻛﺮﺩﻩ‪،‬‬
‫ﭘﺲ ﻫﺮ ﻛﻪ ﻧﺎﭼﺎﺭ ﮔﺮﺩﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺳﺘﻢ ﻧﻜﻨﺪ ﻭ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﺪ‪ ،‬ﭘﺲ ﮔﻨﺎﻫﻲ ﺑﺮ ﺍﻭ ﻧﻴﺴﺖ‪،‬‬
‫ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(173).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪282‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻳﻜﻲ ﺍﺯ ﺁﻳﺎﺗﻴﻜﻪ ﻗﺎﻋﺪﺓ إﺻﺎﻟﺔ اﻹﺑﺎﺣﺔ ﺍﺯ ﺁﻥ ﺍﺳﺘﺨﺮﺍﺝ ﺷﺪﻩ ﻫﻤﻴﻦ ﺁﻳﺔ ‪172‬‬
‫ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :‬ﻣﺎ أﻫﻞ ﺑﻪ ﻟﻐﻴﺮ اﷲ ﺁﻥ ﺣﻴﻮﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﻭﻗﺖ ﺫﺑﺢ ﺁﻥ‪ ،‬ﻧﺎﻡ‬
‫ﻏﻴﺮﺧﺪﺍ ﺑﺮﺩﻩ ﺷﻮﺩ‪ ،‬ﻭ ﻳﺎ ﺑﺮﺍﻱ ﻏﻴﺮ ﺫﺑﺢ ﮔﺮﺩﺩ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻱ ﺣﻀﺮﺍﺕ ﺃﺋﻤﻪ ﻭ ﻳﺎ‬
‫ﺍﻣﺎﻡﺯﺍﺩﻩ ﻭ ﻳﺎ ﻭﺭﻭﺩ ﻓﻼﻥ ﺃﻣﻴﺮ ﻭ ﻳﺎ ﺩﺍﻣﺎﺩ ﻭ ﻳﺎ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﻋﻠﻢ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺫﺑﺢ ﺷﻮﺩ‪ ،‬ﻛﻪ ﺩﺭ‬

‫ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﻣﺸﻤﻮﻝ ﺣﺮﻣﺖ ﺍﺳﺖ ﮔﻮﺷﺖ ﺁﻥ‪ .‬ﻭ ﺍﺯﺟﻤﻠﺔ‪ ...  :‬ﺍﺛﺒﺎﺕ‬
‫ﻣﻲﺷﻮﺩ ﻗﺎﻧﻮﻥ ﺍﺿﻄﺮﺍﺭ ﻛﻪ ﺣﻜﻢ ﺛﺎﻧﻮﻱ ﺭﺍﻓﻊ ﺍﺣﻜﺎﻡ ﺍﻭﻟﻴﻪ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﺍﺯ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﺿﻄﺮﺍﺭ ﺩﻭ ﺷﺮﻁ ﺍﺳﺖ‪:‬‬
‫ﺍﻭﻝ – ﺁﻧﻜﻪ ﺷﺨﺺ ﻣﻀﻄﺮ ﺳﺘﻢ ﻧﻜﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﻏﺬﺍﻱ ﻣﻀﻄﺮ ﺩﻳﮕﺮﻱ ﺭﺍ ﻧﮕﻴﺮﺩ‪ ،‬ﻭ ﻳﺎ‬
‫ﺑﺮﺍﻱ ﺳﺘﻢ ﻣﺴﺎﻓﺮﺕ ﻧﻜﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻳﺎ ﺑﺮ ﺯﻣﺎﻣﺪﺍﺭ ﺍﺳﻼﻣﻲ ﺧﺮﻭﺝ ﻧﻜﻨﺪ ﻭ ﻳﺎ ﺑﺮﺍﻱ ﻟﺬﺕ‪،‬‬
‫ﺣﺮﺍﻣﻲ ﺭﺍ ﺗﻨﺎﻭﻝ ﻧﻨﻤﺎﻳﺪ‪.‬‬
‫ﺩﻭﻡ – ﺗﺠﺎﻭﺯ ﻧﻜﻨﺪ ﻳﻌﻨﻲ ﺍﺯ ﺣﺪﻱ ﻛﻪ ﺭﻓﻊ ﺍﺿﻄﺮﺍﺭ ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﺪ‪ ،‬ﻳﻌﻨﻲ ﺑﻪ‬
‫ﻗﺪﺭ ﺳﺪ ﺭﻣﻖ ﻭ ﺣﻔﻆ ﺟﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ ،‬ﻧﻪ ﺯﻳﺎﺩﺗﺮ‪.‬‬
‫ﻭ ﻣﻴﺘﻪ ﺷﺎﻣﻞ ﺍﺳﺖ ﺣﻴﻮﺍﻧﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺧﻔﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻳﺎ ﺫﺑﺢ ﺷﺮﻋﻲ‬
‫ﻧﺸﺪﻩ ﺑﺎﺷﺪ‪ .‬ﻭ ﺍﮔﺮ ﺍﺯ ﺣﻴﻮﺍﻥ ﺯﻧﺪﻩ ﻋﻀﻮﻱ ﻗﻄﻊ ﺷﻮﺩ ﺁﻥ ﻋﻔﻮ ﭼﻮﻥ ﺭﻭﺡ ﻧﺪﺍﺭﺩ ﺑﻪ ﺣﻜﻢ‬
‫ﻣﻴﺘﻪ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭﻟﻲ ﭘﺸﻢ ﻭ ﻛﺮﻙ ﻭﻣﻮﻱ ﻣﻴﺘﻪ ﭘﺎﻙ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺍﻳﻨﻬﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻲ ﻧﺪﺍﺷﺘﻪ‪.‬‬
‫‪            ‬‬

‫‪           ‬‬

‫‪         ‬‬
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‫‪           ‬‬
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‫‪         ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺣﻘﻴﻘﺘﺎ ﻛﺴﺎﻧﻴﻜﻪ ﺁﻧﭽﻪ ﺭﺍ ﺧﺪﺍ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﺍﺯ ﻛﺘﺎﺏ‪ ،‬ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻪ ﺑﻬﺎء‬
‫ﻛﻤﻲ ﻣﻲﻓﺮﻭﺷﻨﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺷﻜﻢ ﺧﻮﺩ ﻭﺍﺭﺩ ﻧﻤﻲﻛﻨﻨﺪ ﻣﮕﺮ ﺁﺗﺶ ﺭﺍ‪ ،‬ﻭ ﺧﺪﺍ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﺎ‬
 ‫‪283‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺁﻧﺎﻥ ﺳﺨﻦ ﻧﮕﻮﻳﺪ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﭘﺎﻙ ﻧﮕﺮﺩﺍﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺑﻲ ﺍﺳﺖ ﺩﺭﺩﻧﺎﻙ)‪(174‬‬
‫ﺍﻳﺸﺎﻥ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺧﺮﻳﺪﻩﺍﻧﺪ ﮔﻤﺮﺍﻫﻲ ﺭﺍ ﺑﻪ ﻣﻘﺎﺑﻞ ﻫﺪﺍﻳﺖ‪ ،‬ﻭ ﻋﺬﺍﺏ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻣﺮﺯﺵ‪،‬‬
‫ﭘﺲ ﭼﻪ ﭼﻴﺰ ﺍﻳﺸﺎﻥ ﺭﺍ ﺻﺒﻮﺭ ﻭ ﭘﺮﻃﺎﻗﺖ ﻛﺮﺩﻩ ﺑﺮ ﺁﺗﺶ ﺩﻭﺯﺥ)‪ (175‬ﺍﻳﻦ ﻛﻴﻔﺮ ﺑﺮﺍﻱ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﻪ ﺣﻖ ﻧﺎﺯﻝ ﻛﺮﺩﻩ )ﻭ ﺍﻳﻨﺎﻥ ﺍﻋﺘﻨﺎء ﻧﻜﺮﺩﻧﺪ( ﻭ ﻣﺤﻘﻘﺎ ﺁﻧﺎﻧﻜﻪ ﺩﺭ‬
‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ‪ ،‬ﺩﺭ ﺭﺍﻩ ﻣﺨﺎﻟﻔﺘﻲ ﺩﻭﺭ ﺍﺯ ﺣﻖ ﻣﻲﺑﺎﺷﻨﺪ‪(176).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...  :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺭﺍ ﺑﻴﺎﻥ ﻧﻜﻨﺪ‪ ،‬ﻭ ﻳﺎ‬
‫ﺿﺪ ﺁﻥ ﺭﺍ ﺑﺸﻨﻮﺩ ﺳﻜﻮﺕ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﻳﺎ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﺑﻔﻬﻤﺪ ﻧﮕﺬﺍﺭﺩ‪ ،‬ﻣﺜﻼ ﺑﮕﻮﻳﺪ‪:‬‬
‫ﻓﻬﻤﺶ ﻣﺸﻜﻞ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ ﺑﮕﻮﻳﺪ‪ :‬ﺑﺎﻳﺪ ﭼﻬﻞ ﺳﺎﻝ ﺩﺭﺱ ﺑﺨﻮﺍﻧﻲ ﺗﺎ ﻓﻼﻥ ﺁﻳﻪ ﺭﺍ ﺑﻔﻬﻤﻲ‪ ،‬ﻭ‬
‫ﻳﺎ ﻃﻮﺭﻱ ﺑﻴﺎﻥ ﻛﻨﺪ ﻛﻪ ﻫﺪﻑ ﺁﻳﻪ ﻣﻌﻠﻮﻡ ﻧﺸﻮﺩ‪ ،‬ﻛﻪ ﺗﻤﺎﻡ ﺍﻳﻨﻬﺎ ﻣﻮﺍﺭﺩ ﻛﺘﻤﺎﻥ ﻭ ﻣﺸﻤﻮﻝ‬
‫ﻋﺬﺍﺏ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻛﺒﻴﺮﻩ ﺍﺳﺖ ﻛﻪ ﺍﻛﺜﺮ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺩﻳﻨﻲ ﻣﺮﺗﻜﺐ‬
‫ﻣﻲﺷﻮﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﻛﺴﺎﻧﻲ ﻛﻪ ﺁﻳﺎﺕ ﺇﻟﻬﻲ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺧﻮﺷﻨﻮﺩﻱ ﻣﺮﺩﻡ‬
‫ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﻧﺮﻣﺎﻧﻨﺪ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺭﺯﺍﻕ ﻧﻤﻲﺩﺍﻧﻨﺪ‪.‬‬

‫‪           ‬‬

‫‪         ‬‬

‫‪        ‬‬

‫‪         ‬‬

‫‪           ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻧﻴﻜﻲ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺗﻮﺟﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺑﮕﺮﺩﺍﻧﻴﺪ‪،‬‬
‫ﻭﻟﻴﻜﻦ ﻧﻴﻜﻲ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﻛﺘﺎﺏ‬
‫ﺧﺪﺍ ﻭ ﭘﻴﻤﺒﺮﺍﻥ ﺁﻭﺭﺩ‪ ،‬ﻭ ﻣﺎﻝ ﺭﺍ ﺑﻪ ﺩﻭﺳﺘﻲ ﺍﻭ ﺑﻪ ﺧﻮﻳﺸﺎﻥ ﻭ ﻳﺘﻤﻴﺎﻥ ﻭ ﻣﺴﺎﻛﻴﻦ ﻭ‬
‫ﺑﺮﺍﻩﻣﺎﻧﺪﮔﺎﻥ ﻭ ﺳﺆﺍﻝﻛﻨﻨﺪﮔﺎﻥ ﻭ ﺩﺭ ﺁﺯﺍﺩﻱ ﺑﻨﺪﮔﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﭙﺎ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺯﻛﺎﺕ ﺭﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪284‬‬

‫ﺑﺪﻫﺪ‪ ،‬ﻭ ﺑﻪ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺧﻮﺩ ﮔﺎﻩ ﺑﺴﺘﻦ ﭘﻴﻤﺎﻥ ﻭﻓﺎ ﻛﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺳﺨﺘﻲﻫﺎ ﻭ ﻓﻘﺮ ﻭ ﻣﺮﺽ‬
‫ﻭ ﻫﻨﮕﺎﻡ ﺟﻬﺎﺩ ﺻﺎﺑﺮ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻳﺸﺎﻧﻨﺪ ﺭﺍﺳﺘﮕﻮﻳﺎﻥ‪ ،‬ﻭﺍﻳﺸﺎﻧﻨﺪ ﻫﻤﺎﻥ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ‪(177).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺗﻮﺟﻪ ﺑﻪ ﻗﺒﻠﻪ ﺩﺭ ﻋﺒﺎﺩﺕ ﺍﺯ ﺍﺻﻮﻝ ﺩﺍﺋﻤﻲ ﺍﺳﻼﻡ ﻧﺒﻮﺩﻩ ﻭ ﻟﺬﺍ ﺩﺭ ﺷﺮﺍﻳﻊ‬
‫ﻣﺘﻌﺪﺩﻩ ﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ ﺑﻮﺩﻩ‪ ،‬ﭘﺲ ﺍﻓﺘﺨﺎﺭ ﺑﺨﺼﻮﺹ ﻗﺒﻠﻪ ﭼﻨﺎﻧﻜﻪ ﻳﻬﻮﺩ ﺭﺍ ﻋﺎﺩﺕ ﺑﻮﺩﻩ‪ ،‬ﺷﺎﻳﺴﺘﻪ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻭ ﺁﻳﺔ ﻣﺎﻧﺤﻦ ﻓﻴﻪ‪ ،‬ﻧﺎﻇﺮ ﺑﻪ ﻫﻤﻴﻦ ﻣﻌﻨﻲ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﻧﭽﻪ ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ‬
‫ﻻﺯﻡ ﻭ ﻣﻘﻮﻡ ﺁﻥ ﺑﻮﺩﻩ‪ ،‬ﺷﻤﺮﺩﻩ‪ ،‬ﺍﺯ ﺍﻳﻤﺎﻥ ﻭ ﻋﻤﻞ‪ ،‬ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﭘﻨﺞ ﭼﻴﺰ ﺭﺍ ﻛﺎﻓﻲ ﺩﺍﻧﺴﺘﻪ‪:‬‬
‫ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﻛﺘﺐ ﻭ ﺭﺳﻞ ﺇﻟﻬﻲ‪ .‬ﭘﺲ ﺍﻳﻤﺎﻥ ﺑﻪ ﻫﻤﻴﻦ ﭘﻨﺞ ﭼﻴﺰ ﺩﺭ‬
‫ﺍﺳﻼﻡ ﻭ ﺍﻳﻤﺎﻥ ﻛﺎﻓﻲ ﻭ ﺍﺯ ﺍﺻﻮﻝ ﺩﻳﻦ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﺼﺪﻳﻖ ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‪ .‬ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ‬
‫ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮ ﺷﺮﻁ ﺍﻳﻤﺎﻥ ﻭﺍﺳﻼﻡ ﻭ ﻣﻘﻮﻡ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﺧﺎﻟﺖ ﺩﺭ ﻛﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﺩ‬
‫ﻣﺎﻧﻨﺪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻣﺎﻣﺖ ﻭ ﺭﺟﻌﺖ ﻭ ﻛﺮﺍﻣﺎﺕ ﺍﻭﻟﻴﺎء ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ‪ .‬ﻭ ﺃﻣﺎ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﺻﺮﻳﺤﺎ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﺩﺍﺧﻞ ﻫﻤﻴﻦ ﭘﻨﺞ ﭼﻴﺰ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻳﻤﺎﻥ ﺑﻪ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﻋﺪﻝ ﻭ‬
‫ﺣﻜﻤﺖ ﺇﻟﻬﻲ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺣﺴﺎﺏ ﻭ ﻛﺘﺎﺏ ﻭ ﻣﻴﺰﺍﻥ ﻭ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ‪.‬‬
‫ﻭ ﺃﻣﺎ ﻋﻤﻞ ﻛﻪ ﻓﺮﻭﻉ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﺡ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﭼﻪ ﻛﺎﺭﻱ ﻣﻘﻮﻡ‬
‫ﻧﻴﻜﻲ ﺍﺳﺖ ﺩﻗﺖ ﺷﻮﺩ‪.‬‬
‫ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻝ ﺍﺳﻼﻣﻲ ﺭﺍ ﺑﺪﺍﻧﺪ‪ ،‬ﻧﻈﺮ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﺮﺍﻱ‬
‫ﺍﻭﻛﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﻫﺰﺍﺭﺍﻥ ﻛﺘﺎﺏ ﻭ ﻫﺰﺍﺭﺍﻥ ﻋﺎﻟﻢ ﺭﺍ ﺑﺒﻴﻨﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺭﺍ ﺣﻴﺮﺍﻥ ﻭ‬
‫ﺳﺮﮔﺮﺩﺍﻥ ﻛﻨﺪ‪.‬‬
‫ﻭ ﺿﻤﻴﺮ »‪ « ‬ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﺍﷲ‪ ،‬ﻳﻌﻨﻲ ﺑﺎﺭﻱ ﺩﻭﺳﺘﻲ ﺧﺪﺍ‪،‬‬
‫ﻓﻘﻂ ﻣﺎﻝ ﺭﺍ ﻣﺼﺮﻑ ﻛﻨﺪ‪ ،‬ﻭ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻣﺎﻝ‪ ،‬ﻳﻌﻨﻲ ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﺎﻝ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ‪ ،‬ﺁﻥ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺃﻣﺮ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﻣﺎﻝ ﺗﺮﺟﻴﺢ ﻣﻲﺩﻫﺪ‪ ،‬ﻭ‬
‫ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ اﻳﺘﺎء ﻣﺴﺘﻔﺎﺩ ﺍﺯ »آﺗﯽ« ﻳﻌﻨﻲ ﺇﻋﻄﺎﺉ ﻭ ﺍﻧﻔﺎﻕ ﻣﺎﻝ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﻣﻲﺩﺍﺭﺩ‪.‬‬
‫ﻭ ﺩﺭ ﻛﻠﻤﺔ‪» :‬اﻟﻤﻮﻓﻮن« ﻭ »اﻟﺼﺎﺑﺮﻳﻦ« ﺍﺧﺘﻼﻑ ﺷﺪﻩ ﺩﺭ ﺍﻳﻨﻜﻪ ﭼﺮﺍ ﻳﻜﻲ ﺑﻪ ﺣﺎﻟﺖ ﺭﻓﻌﻲ‬
‫ﻭ ﺩﻳﮕﺮﻱ ﺑﻪ ﺣﺎﻟﺖ ﻧﺼﺒﻲ ﻭ ﻳﺎ ﺟﺮّﻱ ﺁﻣﺪﻩ؟ ﻫﺮ ﻛﺲ ﭼﻴﺰﻱ ﮔﻔﺘﻪ‪ ،‬ﺍﺯ ﺁﻧﺠﻤﻠﻪ ﺍﺑﻮﻋﻠﻲ‬
 ‫‪285‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﻓﺎﺭﺳﻲ ﻛﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﺩﻳﺒﺎﻥ ﺍﺳﺖ ﮔﻔﺘﻪ ﭼﻮﻥ ﺻﻔﺎﺕ ﻛﺜﻴﺮﺓ ﭘﻲﺩﺭﭘﻲ ﺑﺮﺍﻱ ﻣﻮﺻﻮﻑ‬
‫ﻭﺍﺣﺪﻱ ﺫﻛﺮ ﺷﻮﺩ‪ ،‬ﺑﻬﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﺭﻱ ﺟﻠﺐ ﺗﻮﺟﻪ ﺳﺎﻣﻊ ﺇﻋﺮﺍﺏﻫﺎﻱ ﻣﺨﺘﻠﻔﻪ ﺑﻪ ﺁﻥ‬

‫ﺻﻔﺎﺕ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﻭﻟﻲ ﺑﻪ ﻧﻈﺮ ﻣﺎ ﺟﻬﺖ ﺍﺧﺘﻼﻑ ﺇﻋﺮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ "‪‬‬

‫‪ "   ‬ﻭ ﺟﻤﻠﺔ ﻣﺒﺘﺪﺍ ﻭ ﺧﺒﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻄﻒ ﺷﺪﻩ ﺑﺮ ﺟﻤﻠﺔ »‪« ‬‬

‫ﻭ ﺑﺎﻳﺪﻣﺮﻓﻮﻉ ﺑﺎﺷﺪ‪ .‬ﻭﻟﻲ »اﻟﺼﺎﺑﺮﻳﻦ« ﺟﻤﻠﻪ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻋﻄﻒ ﺍﺳﺖ ﺑﺮ"ﻣﻦ ﻣﻮﺻﻮﻟﻪ" ﺩﺭ‬
‫ﺟﻤﻠﺔ ‪ ،  ‬ﻭ ﭼﻮﻥ "ﻣﻦ ﻣﻮﺻﻮﻟﻪ" ﻣﺠﺮﻭﺭ ﺍﺳﺖ اﻟﺼﺎﺑﺮﻳﻦ ﻧﻴﺰ ﻣﺠﺮﻭﺭ ﺁﻣﺪﻩ ﻭ‬
‫ﺑﺎﻳﺪ ﻣﺠﺮﻭﺭ ﺑﺎﺷﺪ‪.‬‬
‫‪           ‬‬

‫‪           ‬‬

‫‪            ‬‬

‫‪          ‬‬
‫*‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻣﻘﺮﺭ ﺷﺪﻩ ﺑﺮ ﺷﻤﺎ ﻗﺼﺎﺹ ﺩﺭﺑﺎﺭﺓ ﻛﺸﺘﻪﺷﺪﮔﺎﻥ‪ ،‬ﺁﺯﺍﺩ ﺑﻪ ﺁﺯﺍﺩ‪ ،‬ﻭ‬
‫ﺑﻨﺪﻩ ﺑﻪ ﺑﻨﺪﻩ‪ ،‬ﻭﺯﻥ ﺑﻪ ﺯﻥ‪ ،‬ﭘﺲ ﺁﻧﻜﻪ ﺑﺮﺍﻳﺶ ﭼﻴﺰﻱ ﮔﺬﺷﺖ ﺷﻮﺩ ﺍﺯ ﻃﺮﻑ ﺑﺮﺍﺩﺭ ﺩﻳﻨﻲ ﺍﻭ‪،‬‬
‫ﺑﺎﻳﺪ ﭘﻴﺮﻭﻱ ﻋﺮﻑ ﻭ ﻣﻌﺮﻭﻑ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺃﺩﺍء ﺩﻳﻪ ﺑﻪ ﺍﻭ ﺑﻪ ﺧﻮﺑﻲ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﺗﺨﻔﻴﻔﻲ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻭ ﺭﺣﻤﺘﻲ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺁﻧﻜﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺗﺠﺎﻭﺯ ﻛﻨﺪ ﺑﺮﺍﻱ ﺍﻭ ﻋﺬﺍﺑﻲ ﺍﺳﺖ‬
‫ﺩﺭﺩﻧﺎﻙ)‪ (178‬ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﺭ ﻗﺼﺎﺹ‪ ،‬ﺯﻧﺪﮔﻲ ﺍﺳﺖ ﺍﻱ ﺻﺎﺣﺒﺎﻥ ﻋﻘﻮﻝ ﺗﺎ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﭘﺮﻫﻴﺰﮔﺎﺭ ﺷﻮﻳﺪ‪(179).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺟﻤﻼﺕ‪ :‬اﻟﺤﺮ ﺑﺎﻟﺤﺮ ‪ ...‬ﻓﻤﺴﺮﻳﻦ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻴﻦ ﻗﺎﺗﻞ ﻭ ﻣﻘﺘﻮﻝ ﺩﺭ‬
‫ﻗﺼﺎﺹ ﺗﺴﺎﻭﻱ ﺭﺍ ﺭﻋﺎﻳﺖ ﻛﺮﺩ‪ ،‬ﻣﺜﻼً ﺍﮔﺮ ﻫﺮ ﺩﻭ ﻋﺎﻗﻞ ﻭ ﺁﺯﺍﺩ ﻭﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﻗﺎﺗﻞ‬
‫ﻗﺼﺎﺹ ﺷﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﻋﺎﻗﻞ ﻧﺒﺎﺷﺪ ﻭ ﻳﺎ ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﺷﻨﺪ‪ ،‬ﺣﻜﻢ ﻗﺼﺎﺹ‬
‫ﺭﻋﺎﻳﺖ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺩﻳﻪ ﻣﻨﺘﻘﻞ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻳﺎ ﺑﻪ ﻃﺮﻳﻖ ﺩﻳﮕﺮ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺟﻤﻠﺔ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪286‬‬

‫"‪ "  ‬ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺯﻥ ﺭﺍ ﻣﻘﺎﺑﻞ ﺯﻥ ﻭ ﺑﻪ ﻋﻮﺽ ﺍﻭ ﻗﺼﺎﺹ ﻣﻲﻛﻨﻨﺪ ﻭﺍﮔﺮ‬

‫ﻗﺎﺗﻞ ﺯﻧﻲ ﻣﺮﺩ ﺑﺎﺷﺪ‪ ،‬ﺩﻳﺔ ﺯﻥ ﻧﺼﻒ ﻣﺮﺩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺁﻥ ﻣﺮﺩ ﺑﺎﻳﺪ ﺩﻳﻪ ﺑﺪﻫﺪ‪ .‬ﻭ ﻳﺎ ﺍﮔﺮ‬
‫ﺧﻮﺍﺳﺘﻨﺪ ﺍﻭ ﺭﺍ ﺑﻜﺸﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﻧﺼﻒ ﺩﻳﺔ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺪﻫﻨﺪ‪ ،‬ﻃﺒﻖ ﺭﻭﺍﻳﺎﺕ ﺭﺳﻴﺪﻩ‪ ،‬ﺍﮔﺮﭼﻪ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮﻱ ﻧﺸﺪﻩ‪ .‬ﻭﻟﻲ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺁﻧﭽﻪ ﺍﺯ ﻣﻔﻬﻮﻡ ﺁﻳﻪ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ ﺁﻳﻪ‬
‫ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﻳﻌﻨﻲ ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ؛ ﻣﺮﺩﻱ ﺯﻧﻲ ﺭﺍ ﻭ ﻳﺎ ﺯﻧﻲ ﻣﺮﺩﻱ ﺭﺍ ﻛﺸﺖ‪،‬‬
‫ﻗﺎﺗﻞ ﺭﺍ ﻧﻜﺸﻴﻢ ﻭ ﻗﺼﺎﺹ ﻧﻨﻤﺎﺋﻴﻢ‪ ،‬ﻛﻪ ﺁﻳﻪ ﭼﻨﻴﻦ ﺩﻻﻟﺘﻲ ﺭﺍ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻠﻜﻪ ﺁﻧﭽﻪ ﺭﺍ ﺁﻳﻪ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﺩﺭ ﻗﺘﻞ‪ ،‬ﻓﻘﻂ ﻗﺎﺗﻞ ﺑﺎﻳﺪ ﻛﺸﺘﻪ ﮔﺮﺩﺩ ﻧﻪ ﻛﺲ‬
‫ﺩﻳﮕﺮ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﮔﺎﻫﻲ ﻏﻴﺮ ﻗﺎﺗﻞ ﺭﺍ ﻧﻴﺰ ﻣﻲﻛﺸﺘﻨﺪ ﻭ ﺍﮔﺮ ﺯﻧﻲ ﺯﻥ ﺩﻳﮕﺮ ﺭﺍ‬
‫ﻣﻲﻛﺸﺖ ﮔﺎﻫﻲ ﺧﺎﻧﻮﺍﺩﺓ ﻣﻘﺘﻮﻝ‪ ،‬ﺍﺯ ﻃﺎﻳﻔﺔ ﻗﺎﺗﻞ‪ ،‬ﻏﻴﺮ ﺍﺯ ﻗﺎﺗﻞ‪ ،‬ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮﻱ ﺭﺍ ﻧﻴﺰ ﻛﻪ‬
‫ﺑﻲﮔﻨﺎﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻲﻛﺸﺘﻨﺪ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎ ﺁﻭﺭﺩﻥ ﺍﻟﻒ ﻭ ﻻﻡ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﻛﻪ ﻫﻤﺎﻥ‬
‫ﻗﺎﺗﻞ ﺭﺍ ﺑﻜﺸﻴﺪ‪ ،‬ﭼﻪ ﺣﺮ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻏﻴﺮ ﺣﺮ‪ ،‬ﻭ ﭼﻪ ﻣﺮﺩ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻏﻴﺮ ﻣﺮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫‪ ، ‬ﻭ ﺑﻌﻼﻭﻩ ﺩﺭ ﺳﻮﺭﺓ ﻣﺎﺋﺪﻩ ﻛﻪ ﺁﺧﺮﻳﻦ‬
‫ﺁﻳﺔ ﺑﻌﺪ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ ‪   ‬‬

‫ﺲ ﺑِﺎﻟﻨﱠـ ْﻔ ِ‬
‫ﺲ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ‬ ‫ﺳﻮﺭﻩ ﻭ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺳﻮﺭﻩ ﻧﺎﺯﻝ ﺷﺪﻩ ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬اﻟﻨﱠـ ْﻔ َ‬
‫ﺎﺣ ُﻜﻢ ﺑَـ ْﻴـﻨَـ ُﻬﻢ ﺑِ َﻤﺎ أ َ‬
‫َﻧﺰ َل اﻟﻠّﻪُ‪ .‬ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺷﻮﺭﻱ ﻓﺮﻣﻮﺩﻩ‪:‬‬ ‫ﺧﻄﺎﺏ ﺑﻪ ﭘﻴﻐﻤﺒﺮص ﻓﺮﻣﻮﺩﻩ‪ :‬ﻓَ ْ‬
‫ﺟ‪‬ﺰَﺍء ﺳ‪‬ﻴ‪‬ﺌَﺔٍ ﺳ‪‬ﻴ‪‬ﺌَﺔٌ ﻣ‪‬ﺜْﻠُﻬ‪‬ﺎ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ ﻓﻤﻦ ﻋﻔﯽ ‪ ...‬ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺍﻭﻟﻴﺎﻱ ﻣﻘﺘﻮﻝ‬
‫ﺑﻪ ﺩﻳﻪ ﺭﺍﺿﻲ ﺷﺪﻧﺪ‪ ،‬ﺍﺣﺴﺎﻧﻲ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬

‫‪          ‬‬

‫‪    ‬‬ ‫‪     ‬‬
‫*‬

‫‪             ‬‬
‫*‬

‫‪           ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﻘﺮﺭ ﺷﺪ ﺑﺮ ﺷﻤﺎ ﻛﻪ ﭼﻮﻥ ﻧﺸﺎﻧﻪﻫﺎﻱ ﻣﺮگ ﻳﻜﻲ ﺍﺯ ﺷﻤﺎ ﺭﺳﻴﺪ‪ ،‬ﺍﮔﺮ ﻣﺎﻟﻲ‬
‫ﮔﺬﺍﺷﺘﻪ‪ ،‬ﻭﺻﻴﺖ ﻧﻤﺎﻳﺪ‪ ،‬ﻳﻌﻨﻲ ﺳﻔﺎﺭﺵ ﻛﻨﺪ ﺑﺮﺍﻱ ﻭﺍﻟﺪﻳﻦ ﻭﺧﻮﻳﺸﺎﻥ ﺑﻪ ﺧﻮﺑﻲ ﻭ ﻋﺪﺍﻟﺖ‬
 ‫‪287‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺍﻳﻦ ﻭﺻﻴﺖ ﻛﺎﺭ‪ ،‬ﺣﻘﻲ ﺍﺳﺖ ﺑﺮ ﻋﻬﺪﺓ ﻣﺘﻘﻴﻦ)‪ (180‬ﭘﺲ ﻫﺮ ﻛﺲ ﻭﺻﻴﺖ ﺭﺍ ﭘﺲ ﺍﺯ‬
‫ﺷﻨﻴﺪﻥ ﺁﻥ‪ ،‬ﺗﺒﺪﻳﻞ ﺩﻫﺪ‪ ،‬ﻫﻤﺎﻧﺎ ﮔﻨﺎﻩ ﺗﺒﺪﻳﻞ‪ ،‬ﺑﺮ ﺗﺒﺪﻳﻞﺩﻫﻨﺪﮔﺎﻥ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﺳﺘﻲ ﺧﺪﺍ ﺷﻨﻮﺍﻱ‬
‫ﺩﺍﻧﺎﺳﺖ)‪ (181‬ﭘﺲ ﺁﻧﻜﻪ ﺍﻧﺤﺮﺍﻓﻲ ﺭﺍ ﺍﺯ ﻭﺻﻴﺖﻛﻨﻨﺪﻩ ﻭ ﻳﺎ ﮔﻨﺎﻫﻲ ﺭﺍ ﺍﺯ ﻭﻱ ﺑﺘﺮﺳﺪ‪ ،‬ﭘﺲ‬
‫ﺍﺻﻼﺡ ﺩﻫﺪ ﺑﻴﻦ ﺍﻳﺸﺎﻥ‪ ،‬ﮔﻨﺎﻫﻲ ﺑﺮ ﺍﻭ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(182).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﻭﺟﻮﺏ ﻭ ﻟﺰﻭﻡ ﻭﺻﻴﺖ ﺑﺮ ﻛﺴﻴﻜﻪ ﻣﺎﻟﻲ ﺩﺍﺭﺩ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺟﻮﺍﺯ ﻭﺻﻴﺖ ﺑﺮﺍﻱ ﻭﺍﺭﺙ ﻭ ﺳﺎﻳﺮ‬
‫ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﻧﺰﺩﻳﻚ ﻛﻪ ﺍﮔﺮ ﻭﺍﺭﺛﻲ ﻧﺰﺩﻳﻜﺘﺮ ﻧﺒﺎﺷﺪ ﺍﺭﺙ ﻣﻲﺑﺮﻧﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﻃﺒﻘﺔ ﺩﻭﻡ ﻳﺎ‬
‫ﻭﺟﻮﺩ ﻃﺒﻘﺔ ﺍﻭﻝ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻃﺒﻘﺔ ﺍﻭﻝ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺮﺍﻱ ﻃﺒﻘﺔ ﺩﻭﻡ‪،‬‬
‫ﻭﺻﻴﺖ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ »ﺧﻴﺮ« ﻣﺎﻝ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﺍﻳﻨﻜﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﻣﺎﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ‬
‫ﻣﻮﺭﺩ ﺍﻳﻦ ﺗﻜﻠﻴﻒ ﺑﺎﺷﺪ‪ ،‬ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ ،‬ﻭ ﻧﻈﺮ ﺻﺤﻴﺢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﺮﻑ ﺍﻭ ﺭﺍ ﻣﺎﻟﺪﺍﺭ‬
‫ﺑﺪﺍﻧﻨﺪ‪ .‬ﻭ ﻛﻠﻤﺔ‪» :‬ﺑﺎﻟﻤﻌﺮوف« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻭﺻﻴﺖ ﺑﺎﻳﺪ ﺑﻪ ﺧﻴﺮ ﻭ ﻋﺪﺍﻟﺖ ﺑﺎﺷﺪ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ‬
‫ﺑﻪ ﺃﻣﺮ ﻣﻨﻜﺮﻱ ﻭﺻﻴﺖ ﻛﻨﺪ‪ ،‬ﻭ ﻣﻌﺮﻭﻑﺑﻮﺩﻥ ﻭﺻﻴﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺃﻭﻻ‪ :‬ﺑﺰﻳﺎﺩﺗﺮ ﺍﺯ ﺛﻠﺚ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺑﻪ ﻭﺭﺛﻪ ﺿﺮﺭ ﻧﺰﺩ‪ .‬ﺛﺎﻧﻴﺎ‪ :‬ﺍﮔﺮ ﻭﺭﺛﺔ ﻓﻘﻴﺮﻱ ﺩﺍﺭﺩ ﺁﻧﺎﻥ ﺭﺍ ﻣﻘﺪﻡ ﺑﺪﺍﻧﺪ ﻭ ﺑﺮﺍﻱ ﻏﻴﺮ‬

‫ﻭﺭﺛﻪ ﻭﺻﻴﺖ ﻧﻜﻨﺪ‪ .‬ﻭ ﻛﻠﻤﺔ ‪   ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﺮﻙ ﻭﺻﻴﺖ ﺍﺯ ﺃﻏﻨﻴﺎء ﺍﺯ‬
‫ﺑﻲﺗﻘﻮﺍﺋﻲ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪» :‬ﻓَ َﻤﻦ ﺑَ ﱠﺪﻟَﻪُ« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻭﺻﻴﺖ ﺟﺎﻳﺰ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ »ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﻪ‪ «...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﮔﻨﺎﻩ ﺗﺒﺪﻳﻞ ﻭﻗﺘﻲ ﺍﺳﺖ ﻛﻪ ﻭﺻﻲ ﻣﻄﻠﻊ‬
‫ﻴﻢ‬‫ﺑﺎﺷﺪ ﺍﺯ ﻣﺘﻦ ﻭﺻﻴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻲﺧﺒﺮ ﺑﺎﺷﺪ‪ ،‬ﮔﻨﺎﻩ ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬إِ ﱠن اﻟﻠّﻪ ﺳ ِﻤ ِ‬
‫ﻴﻊ َﻋﻠ ٌ‬
‫َ َ ٌ‬
‫ﺗﻬﺪﻳﺪ ﺷﺪﻳﺪﻱ ﺩﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ «       » :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﺍﮔﺮ ﻭﺻﻲ ﻭ ﻳﺎ ﺷﺎﻫﺪ ﻭ ﻳﺎ ﻣﻮﺻﻲﻟﻪ ﻭ ﻳﺎ ﻭﺭﺛﻪ ﻭ ﻳﺎ ﻫﻤﻪ ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﻣﻮﺻﻲ ﺩﺭ ﻭﺻﻴﺖ‬
‫ﺧﻮﺩ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﻳﺎ ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮﻳﻂ ﻭ ﻳﺎ ﻭﺻﻴﺖ ﺑﻪ ﮔﻨﺎﻫﻲ ﻛﺮﺩﻩ‪ ،‬ﺍﻭ ﺭﺍ ﻣﻨﻊ ﻛﻨﻨﺪ ﻭ‬
‫ﺍﺭﺷﺎﺩﺵ ﻧﻤﺎﻳﻨﺪ ﻛﻪ ﻭﺻﻴﺖ ﺍﻭ ﻣﻮﺟﺐ ﺍﺻﻼﺡ ﺑﻴﻦ ﻭﺭﺛﻪ ﺑﺎﺷﺪ ﻧﻪ ﻣﻮﺟﺐ ﻓﺴﺎﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬
‫‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻭﺻﻲ ﻣﺘﻮﺟﻪ ﻓﺴﺎﺩ ﻭﺻﻴﺖ ﺷﺪ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 288

‫ ﻭﺑﺎﻳﺪ ﺧﺪﺍ‬،‫ ﻭﻟﻲ ﻓﻘﻂ ﻣﻮﺍﺩ ﺑﺎﻃﻞ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﺣﻖ ﻛﻨﺪ‬،‫ﻣﻮﺍﺩ ﺁﻥ ﺭﺍ ﺗﻐﻴﻴﺮ ﻭ ﺍﺻﻼﺡ ﻧﻤﺎﻳﺪ‬
.‫ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﺩ‬
‫ ﻭ ﻳﺎ‬،‫ ﻭ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭﺻﻴﺘﻲ ﺭﺍ ﻛﻪ ﺑﻪ ﺯﺑﺎﻥ ﻓﺼﻴﺢ ﺑﺎﺷﺪ‬،‫ اﻟﻮﺻﻴﻪ ﺍﻃﻼﻕ ﺩﺍﺭﺩ‬:‫ﻭ ﻛﻠﻤﺔ‬
‫ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﻮﺍﺭﺩ‬،‫ ﻭ ﻳﺎ ﺑﻪ ﻧﻮﺷﺘﻦ‬،‫ ﻣﺎﻧﻨﺪ ﻻﻝ‬،‫ﺍﻟﻜﻦ ﻭ ﻳﺎ ﻣﺠﺮﻭﺡ ﻭ ﻳﺎ ﺑﻪ ﺍﺷﺎﺭﻩ‬
‫ ﻭ‬،‫ ﭼﻪ ﺧﻮﻳﺶ ﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﺪ‬،‫ اﻷﻗﺮﺑﻴﻦ ﻣﻄﻠﻖ ﺍﺳﺖ‬:‫ ﻭ ﻛﻠﻤﺔ‬.‫ﺻﺤﻴﺢ ﻭ ﻗﺎﺑﻞ ﺍﺟﺮﺍء ﺍﺳﺖ‬
‫ ﻋﻠﻴﮑﻢ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﻭﺻﻴﺖﻛﻨﻨﺪﻩ ﻣﺴﻠﻤﺎﻥ ﻭ ﻋﺎﻗﻞ ﻭﻣﺨﺘﺎﺭ‬:‫ ﻭ ﻛﻠﻤﺔ‬.‫ﭼﻪ ﻛﺎﻓﺮ‬
،‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﻧﺸﺎﻧﻪﻫﺎﻱ ﻣﺮگ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﻳﺪ‬...‫ أذا ﺣﻀﺮ‬:‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺑﺎﺷﺪ‬
،‫ ﻭ ﺑﺮﺍﻱ ﺃﻭﻻﺩ ﻭ ﺻﻐﺎﺭ ﺧﻮﺩ ﻗﻴﻤﻲ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ‬،‫ﺑﺎﻳﺪ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﻭﺻﻴﺖ ﺑﻪ ﺣﻖ ﻛﻨﺪ‬
‫ ﻭ ﺍﮔﺮ ﺯﻛﺎﺕ ﻧﺪﺍﺩﻩ ﻓﻮﺭﻱ ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﺍﮔﺮ ﺩﻳﻨﻲ‬،‫ﻭ ﺍﻣﺎﻧﺘﻬﺎﻱ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺻﺎﺣﺒﺎﻧﺶ ﺑﺮﺳﺎﻧﺪ‬
‫ ﻭ ﺗﺎ ﻣﻲﺗﻮﺍﻧﺪﺧﻮﺩ ﺃﺩﺍء‬،‫ ﻭ ﺳﻔﺎﺭﺵ ﺑﻪ ﺃﺩﺍء ﻛﻨﺪ‬،‫ﺩﺭ ﮔﺮﺩﻥ ﺩﺍﺭﺩ ﺑﮕﻮﻳﺪ ﻭ ﺷﺎﻫﺪ ﮔﻴﺮﺩ‬
‫ ﻭ ﻋﻘﺎﻳﺪ‬.‫ ﺗﺬﻛﺮ ﺩﻫﺪ‬،‫ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺿﺎﻳﻊ ﺷﻮﺩ‬،‫ ﻭ ﺍﮔﺮ ﻣﺎﻟﻲ ﺟﺎﺋﻲ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻩ‬.‫ﻧﻤﺎﻳﺪ‬
.‫ ﻭ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺣﻔﻆ ﺁﻥ ﻋﻘﺎﻳﺪ ﺗﻮﺻﻴﻪ ﻧﻤﺎﻳﺪ‬،‫ﺣﻘﺔ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﻛﻨﺪ‬

          

           
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             

              
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         

             

            

       


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 ‫‪289‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻣﻘﺮﺭ ﺷﺪﻩ ﺑﺮ ﺷﻤﺎ ﺭﻭﺯﻩﮔﺮﻓﺘﻦ ﭼﻨﺎﻧﻜﻪ ﻭﺍﺟﺐ ﺷﺪﻩ ﺑﻮﺩ ﺑﺮ‬
‫ﻛﺴﺎﻧﻴﻜﻪ ﻗﺒﻞ ﺍﺯ ﺷﻤﺎﺑﻮﺩﻧﺪ ﺗﺎ ﺑﺎﺷﺪ ﺷﻤﺎ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺷﻮﻳﺪ)‪ (183‬ﭼﻨﺪ ﺭﻭﺯﻱ ﺷﻤﺮﺩﻩ ﺷﺪﻩ‪،‬‬
‫ﭘﺲ ﻫﺮ ﻛﺲ ﺍﺯ ﺷﻤﺎ ﺑﻴﻤﺎﺭ ﻭ ﻳﺎ ﺑﺮ ﺳﻔﺮ ﺑﻮﺩ ﺑﻬﻤﺎﻥ ﺷﻤﺎﺭﻩ ﺍﺯ ﺭﻭﺯﻫﺎﻱ ﺩﻳﮕﺮ‪ ،‬ﻭ ﺑﺮ ﺁﻧﺎﻧﻜﻪ‬
‫ﻃﺎﻗﺖ ﺩﺍﺭﻧﺪ ﺑﻪ ﺯﺣﻤﺖ‪ ،‬ﻃﻌﺎﻡ ﻣﺴﻜﻴﻨﻲ ﻓﺪﺍ ﺩﻫﻨﺪ‪ ،‬ﭘﺲ ﺁﻧﻜﻪ ﺧﻴﺮﻱ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺑﻬﺘﺮ‬
‫ﺍﺳﺖ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﺧﻮﺑﺴﺖ‪ ،‬ﻭ ﺭﻭﺯﻩﮔﺮﻓﺘﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺑﺴﺖ ﺍﮔﺮ ﺑﺪﺍﻧﻴﺪ)‪ (184‬ﻣﺎﻩ‬
‫ﺭﻣﻀﺎﻥ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭ ﺁﻥ ﻗﺮﺍﻥ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻗﺮﺁﻥ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‪ ،‬ﻭ ﺁﻳﺎﺕ‬
‫ﺭﻭﺷﻨﻲ ﺍﺳﺖ ﺍﺯ ﻫﺪﺍﻳﺖ‪ ،‬ﻭ ﺟﺪﺍﻛﻨﻨﺪﺓ ﺣﻖ ﺍﺳﺖ ﺍﺯ ﺑﺎﻃﻞ‪ ،‬ﭘﺲ ﻫﺮ ﻛﺲ ﺍﺯ ﺷﻤﺎ ﺩﺭ ﺍﻳﻦ‬
‫ﻣﺎﻩ ﺣﺎﺿﺮ ﺑﻮﺩ ﺑﺎﻳﺪ ﺭﻭﺯﻩ ﮔﻴﺮﺩ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺑﻴﻤﺎﺭ ﻭ ﻳﺎ ﺑﺮ ﺳﻔﺮ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﺑﻪ ﻫﻤﺎﻥ ﺷﻤﺎﺭﻩ ﺍﺯ‬
‫ﺭﻭﺯﻫﺎﻱ ﺩﻳﮕﺮ‪ ،‬ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﺳﺎﻧﻲ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﻭ ﺳﺨﺘﻲ ﺭﺍ ﻧﺨﻮﺍﺳﺘﻪ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺍﻳﻦ‬
‫ﺷﻤﺎﺭﻩ ﺭﺍ ﻛﺎﻣﻞ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺭﺍ ﺑﺰﺭگ ﺷﻤﺎﺭﻳﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻨﻜﻪ ﺷﻤﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﺮﺩﻩ‪،‬‬
‫ﻭ ﺷﺎﻳﺪ ﺷﻜﺮﮔﺰﺍﺭ ﺑﺎﺷﻴﺪ‪(185).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﻄﺎﺏ ‪ ،  ‬ﻣﻮﺟﺐ ﺍﻓﺘﺨﺎﺭ ﻣﺆﻣﻨﻴﻦ ﻭ ﺟﺒﺮﺍﻥ ﺯﺣﻤﺖ ﻣﻜﻠﻔﻴﻦ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺧﻄﺎﺏ ﻗﺒﻞ ﺍﺯ ﺃﻣﺮ ﻭ ﻧﻬﻲ ﻧﺸﺎﻧﺔ ﺍﻫﻤﻴﺖ ﺁﻥ ﺃﻣﺮ ﻭ ﻧﻬﻲ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬اﻟﺬﻳﻦ‬
‫آﻣﻨﻮا‪ ،‬ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺍﻣﺘﺜﺎﻝ ﺁﻥ ﺍﺯ ﻋﻼﺋﻢ ﺍﻳﻤﺎﻥ ﻭﺗﺮﻙ ﺁﻥ ﻧﺸﺎﻧﺔ ﻋﺪﻡ ﺍﻳﻤﺎﻥ ﺍﺳﺖ‪ .‬ﻭ‬
‫ﺟﻤﻠﺔ‪ :‬ﮐﻤﺎ ﮐﺘﺐ‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺻﻮﻡ ﺑﺮ ﺃﻣﻢ ﺳﺎﺑﻘﻪ ﻭ ﻳﺎ ﺑﺮ ﺃﻧﺒﻴﺎء ﺳﺎﺑﻘﻴﻦ ﻭﺍﺟﺐ‬
‫ﺑﻮﺩﻩ‪ ،‬ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ ﺗﺮﻏﻴﺐ ﺑﻪ ﺻﻮﻡ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻲ ﺍﻳﻦ ﺃﻣﺮ ﺑﺮﺍﻱ ﺷﻤﺎ ﺗﻨﻬﺎ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ‬
‫ﻋﻤﻮﻣﻴﺖ ﺩﺍﺷﺘﻪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬ﻟﻌﻠﮑﻢ ﺗﺘﻘﻮن ﺩﻻﻟﺖ ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﺭﻭﺯﻩ ﻣﻮﺟﺐ ﺗﺤﺼﻴﻞ ﺗﻘﻮﻱ‬
‫ﻣﻲﺑﺎﺷﺪ ﺑﻮﺍﺳﻄﺔ ﺗﺮﻙ ﻟﺬﺍﺕ ﺣﻴﻮﺍﻧﻲ ﻭ ﺗﺸﺒﻪ ﺑﻪ ﻓﺮﺷﺘﮕﺎﻥ‪ .‬ﻭ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺻﻮﻡ‬
‫ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﺗﺮﻙ ﺃﻛﻞ ﻭ ﺷﺮﺏ ﻭ ﺟﻤﺎﻉ‪ ،‬ﻭﻟﻲ ﺑﺎ ﻧﻴﺖ ﺍﻣﺘﺜﺎﻝ ﻓﺮﻣﺎﻥ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻛﺴﻲ ﺗﺮﻙ‬
‫ﺃﻛﻞ ﻭ ﺷﺮﺏ ﻭ ﺟﻤﺎﻉ ﻧﻤﻮﺩ‪ ،‬ﺑﺪﻭﻥ ﻧﻴﺖ ﺻﻮﻡ‪ ،‬ﻓﺎﺋﺪﺓ ﺻﻮﻣﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬ﺃﻳﺎﻣﺎً‬
‫ﻣﻌﺪﻭﺩﺍﺕ‪ ،‬ﻣﺎﻧﻨﺪ ﻋﺬﺭﺧﻮﺍﻫﻲ ﻭ ﺟﺒﺮﺍﻥ ﺗﻜﻠﻴﻒ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﭼﻨﺪ ﺭﻭﺯ ﻣﺨﺘﺼﺮﻱ ﺑﻴﺶ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭ ﻛﻠﻤﺔ‪ :‬ﻋﻠﻲ ﺳﻔﺮ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻴﺖ ﺳﻔﺮ ﺭﺍﻓﻊ ﺗﻜﻠﻴﻒ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ‬
‫ﺑﺎﻳﺪ ﺑﺮ ﺭﺍﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺟﻤﻠﺔ‪ :‬ﻋﻠﻲ ﺍﻟﺬﻳﻦ ﻳﻄﻴﻘﻮﻧﻪ ‪ ...‬ﺭﺍﺟﻊ ﺑﻪ ﭘﻴﺮﺍﻥ ﻭ ﺯﻧﺎﻥ ﭘﻴﺮ ﻭ ﻳﺎ ﺯﻥ‬
‫ﺷﻴﺮﺩﻩ ﻛﻪ ﺭﻭﺯﻩﮔﺮﻓﺘﻦ ﺑﺮ ﺍﻳﺸﺎﻥ ﺯﺣﻤﺖ ﻭ ﻣﺸﻘﺖ ﺯﻳﺎﺩ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮﭼﻪ ﻃﺎﻗﺖ ﺑﻴﺎﻭﺭﻧﺪ‪،‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪290‬‬

‫ﺯﻳﺮﺍ ﺣﻖﺗﻌﺎﻟﻲ ﺗﻜﻠﻴﻒ ﺭﺍ ﺑﻪ ﻗﺪﺭ ﻭﺳﻊ ﺧﻮﺍﺳﺘﻪ‪ ،‬ﻧﻪ ﺑﻪ ﻗﺪﺭ ﻃﺎﻗﺖ‪ ،‬ﻭ ﻭﺳﻊ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ‬
‫ﻃﺎﻗﺖ ﺍﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻘﺪﺭﮔﺮﻓﺘﻦ ﻻءﻧﺎﻓﻴﻪ ﻻﺯﻡ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﭼﻨﻴﻦ ﺍﺷﺨﺎﺹ ﻛﻪ ﻃﺎﻗﺖ‬
‫ﺭﻭﺯﻩﮔﺮﻓﺘﻦ ﺩﺍﺭﻧﺪ‪ ،‬ﻭﻟﻲ ﺑﻪ ﻗﺪﺭ ﻭﺳﻌﺸﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﻓﺪﻳﻪ ﺩﻫﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺭﻭﺯﻩ ﺭﺍ ﮔﺮﻓﺘﻨﺪ‪،‬‬

‫ﻛﺎﺭ ﺧﻮﺑﻲ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺃﻣﺎ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﺍﺟﺐ ﻧﻴﺴﺖ‪ ،‬ﺑﻪ ﺩﻟﻴﻞ ‪     ‬‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻓﺪﻳﻪ ﻃﻌﺎﻡ ﻳﻚ ﻣﺴﻜﻴﻦ ﺍﺳﺖ ﻛﻪ ﺳﻴﺮ ﮔﺮﺩﺩ‪ ،‬ﺃﻣﺎ ﺧﻮﺑﻲ ﺭﻭﺯﻩ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﻗﺘﻲ‬

‫ﺍﺳﺖ ﻛﻪ ﻣﻀﺮ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺇﻻ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ‬
‫ﻛﻪ ﺭﻭﺯﻩ ﻣﻔﻴﺪ ﺑﻪ ﺣﺎﻝ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬ﺻﻮﻣﻮﺍ ﺗﺼﺤﻮﺍ"‪،‬‬

‫ﻳﻌﻨﻲ ﺭﻭﺯﻩ ﺑﮕﻴﺮﻳﺪ ﺗﺎ ﺻﺤﺖ ﻳﺎﺑﻴﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪      :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ‬
‫ﻛﺲ ﺍﻳﻦ ﻣﺎﻩ ﺭﺍ ﺩﺭﻳﺎﺑﺪ‪ ،‬ﺩﺭ ﺣﺎﻝ ﻋﻘﻞ ﻭ ﺑﻠﻮﻍ ﻭ ﻋﺪﻡ ﻣﺎﻧﻊ‪ ،‬ﺑﺎﻳﺪ ﺭﻭﺯﻩ ﮔﻴﺮﺩ‪ ،‬ﻭ ﻧﻴﺰ ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﺣﺎﺿﺮ ﺩﺭ ﻭﻃﻦ ﺍﺳﺖ ﻣﻜﻠﻒ ﺑﻪ ﺻﻮﻡ ﻣﻲﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺷﻬﻮﺩ ﺑﻪ ﻣﻌﻨﻲ‬
‫ﺣﻀﻮﺭ ﺁﻣﺪﻩ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪ ،    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﺩﺭ ﻣﺎﻩ ﻣﺒﺎﺭﻙ ﺭﻣﻀﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‪،‬‬
‫ﻭ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﺑﺰﺭﮔﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﺎ‪ ،‬ﻭ ﺩﺭ ﺁﻳﺔ ‪ 3‬ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺇِﻧﱠﺎ‬
‫ﺃَﻧﺰَﻟْﻨَﺎﻩ‪ ‬ﻓ‪‬ﻲ ﻟَﻴ‪‬ﻠَﺔٍ ﻣ‪‬ﺒ‪‬ﺎﺭ‪‬ﻛَﺔٍ‪ ،‬ﺁﻥ ﺷﺐ ﻣﺒﺎﺭﻙ ﺷﺐ ﻗﺪﺭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻮﺭﺓ ﻗﺪﺭ ﺁﻣﺪﻩ‪ ،‬ﻭ ﺁﻥ ﻫﻢ‬
‫ﺩﺭ ﻣﺎﻩ ﺭﻣﻀﺎﻥ ﺍﺳﺖ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺑﻌﺜﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺩﺭ ﻣﺎﻩ‬
‫ﻣﺒﺎﺭﻙ ﺭﻣﻀﺎﻥ ﻭﺍﻗﻊ ﺷﺪﻩ‪ ،‬ﻭ ﻟﺬﺍ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﺷﻜﺮ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻋﺒﺎﺩﺕ‬
‫ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﺳﭙﺲ ﺭﻭﺯ ﻓﻄﺮ ﺁﻥ ﺭﺍ ﻋﻴﺪ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻧﺰﻭﻝ ﻗﺮﺁﻥ‪ .‬ﻭ ﺟﻤﻠﺔ‬
‫‪ ،      ‬ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﺑﻬﻤﻴﻦ ﻧﺰﻭﻝ ﻗﺮﺁﻥ‬
‫ﻭ ﻋﻴﺪﮔﺮﻓﺘﻦ ﺭﻭﺯ ﻓﻄﺮ ﻭ ﺗﻜﺒﻴﺮﺍﺕ ﺭﺍ ﮔﻔﺘﻦ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻛﻠﻤﺔ‪ :‬ﻫﺪی ﻟﻠﻨﺎس‪ ،‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‪ ،‬ﻭ ﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ‬
‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺍﺯ ﺑﺮﻛﺖ ﺁﻥ ﻫﺪﺍﻳﺖ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻧﻔﻬﻤﻨﺪ ﺑﺮ ﺍﻳﺸﺎﻥ‬
‫ﻫﺪﺍﻳﺖ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﻛﻠﻤﺔ ﻓﺮﻗﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﻓﺎﺭﻭﻕ ﻭ ﻣﻤﻴﺰ ﺑﻴﻦ ﺣﻖ ﻭ‬
 ‫‪291‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺎﻳﺪ ﻫﺮ ﺣﺪﻳﺚ ﻭ ﻫﺮ ﻣﻄﻠﺒﻲ ﺍﺯ ﻣﻄﺎﻟﺐ ﺩﻳﻨﻲ ﻛﻪ ﺑﻨﺎﻡ ﺩﻳﻦ ﻭﺍﺭﺩ ﺍﺳﻼﻡ‬
‫ﺷﺪﻩ‪ ،‬ﺑﺎ ﻗﺮﺁﻥ ﺳﻨﺠﻴﺪﻩ ﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﻧﺒﺎﺷﺪ ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻘﺪﻣﺔ ‪21‬‬

‫ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﻤﺎﻡ ﺁﻳﺎﺕ‬
‫ﻗﺮﺁﻥ‪ ،‬ﺣﺘﻲ ﻣﺘﺸﺎﺑﻬﺎﺗﺶ ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺢ ﻭ ﻫﻤﻪ ﻛﺲ ﻓﻬﻢ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﻣﻘﺪﻣﺔ ‪ 19‬ﻧﻴﺰ‬
‫ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪ .‬ﭘﺲ ﻗﺮﺁﻥ ﻣﻌﻤﺎ ﻭ ﻣﺸﻜﻞ ﻭ ﺭﻣﺰ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻫﻔﺖ ﺑﻄﻦ ﻭﻫﻔﺘﺎﺩ ﺑﻄﻦ ﻧﺪﺍﺭﺩ‪،‬‬

‫ﻓﻘﻂ ﺑﺎﻳﺪ ﺷﺨﺺ ﺭﺟﻮﻉﻛﻨﻨﺪﻩ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺏ ﺁﺷﻨﺎ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﻜﺎﻟﻴﻒ ﺍﺳﻼﻣﻲ ﺗﻤﺎﻣﺶ ﺁﺳﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺩﺭ ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﭼﻴﺰﻱ‬
‫ﻣﺸﻜﻞ ﺑﻪ ﻧﻈﺮ ﻣﻲﺭﺳﺪ ﻧﺎﻗﻠﻴﻦ ﻭ ﭘﻴﺮﻭﺍﻥ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ ﻣﺸﻜﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺻﺪﺭ ﺍﺳﻼﻡ ﭼﻨﻴﻦ‬
‫ﻧﺒﻮﺩﻩ‪ ،‬ﺍﺯ ﻭﻗﺘﻲ ﻛﻪ ﻣﺬﺍﻫﺐ ﺍﻳﺠﺎﺩ ﺷﺪ‪ ،‬ﺩﺭ ﺍﻃﺮﺍﻑ ﻫﺮ ﺣﻜﻤﻲ ﺁﻥ ﻗﺪﺭ ﺩﻗﺘﻬﺎﻱ ﻧﻴﺶ ﻏﻮﻟﻲ‬
‫ﻭ ﺃﺣﻮﻁﻫﺎ ﻭ ﺃﻗﻮﻱﻫﺎ ﺯﻳﺎﺩ ﺷﺪ‪ ،‬ﻭ ﺍﺭﺍﺩﺓ ﺣﻖ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺍﺭﺍﺩﺓ ﻗﺎﻧﻮﻧﻲ ﻭ ﺗﺸﺮﻳﻌﻲ ﺍﺳﺖ‪،‬‬
‫ﻧﻪ ﺍﺭﺍﺩﺓ ﺗﻜﻮﻳﻨﻲ‪ ،‬ﺯﻳﺮﺍ ﺍﺭﺍﺩﺓ ﺗﻜﻮﻳﻨﻲ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺑﺸﺮ ﺩﺭ ﺗﻜﺎﻟﻴﻒ ﺟﻤﻊ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﭘﺲ ﻧﺘﻴﺠﻪ‬

‫ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻗﺎﻧﻮﻧﺎ ﺍﺣﻜﺎﻣﻲ ﺁﺳﺎﻥ ﺧﻮﺍﺳﺘﻪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،   :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩﻛﻪ ﺑﺎﻳﺪ ﺭﻭﺯﻫﺎﻱ ﻣﺎﻩ ﺭﻣﻀﺎﻥ ﺭﺍ ﺑﻄﻮﺭ ﻛﺎﻣﻞ ﺭﻭﺯﻩ ﮔﺮﻓﺖ ﺗﺎ ﺍﻳﻨﻜﻪ ﻣﺎﻩ ﺷﻮﺍﻝ ﺩﻳﺪﻩ‬
‫ﺷﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬أﻓﻄﺮ ﻟﻠﺮؤﻳﺔ و ﺻﻢ ﻟﻠﺮؤﻳﺔ"‪ .‬ﻳﻌﻨﻲ‪ :‬ﺑﺪﻳﺪﻥ ﻣﺎﻩ ﺭﻭﺯﻩ‬

‫ﺑﮕﻴﺮ‪ ،‬ﻭ ﺑﺪﻳﺪﻥ ﻣﺎﻩ ﺍﻓﻄﺎﺭ ﻛﻦ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ ‪ ... ‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻟﺰﻭﻡ‬
‫ﺗﻜﺒﻴﺮﺍﺕ ﺭﻭﺯ ﻋﻴﺪ‪ ،‬ﻫﻢ ﻗﺒﻞ ﺍﺯ ﻧﻤﺎﺯ‪ ،‬ﻭ ﻫﻢ ﺑﻌﺪ ﺍﺯ ﻧﻤﺎﺯ‪.‬‬

‫‪            ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺑﻨﺪﮔﺎﻧﻢ ﺍﺯ ﺗﻮ ﺑﭙﺮﺳﻨﺪ ﺍﺯ ﺩﻭﺭﻱ ﻭﻧﺰﺩﻳﻜﻲ ﻣﻦ‪ ،‬ﭘﺲ ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﻣﻦ‬
‫ﻧﺰﺩﻳﻜﻢ ﻭﺟﻮﺍﺏ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﮔﺎﻫﻲ ﻛﻪ ﻣﺮﺍ ﺑﺨﻮﺍﻧﺪ ﻣﻲﺩﻫﻢ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﻣﺮﺍ ﺍﺟﺎﺑﺖ ﻛﻨﻨﺪ ﻭ‬
‫ﺑﻪ ﻣﻦ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﺗﺎ ﺑﻪ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﺑﺮﺳﻨﺪ‪(186).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪292‬‬

‫ﻧﻜﺎﺕ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﺑﻨﺪﻩﺍﻱ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﭼﻪ ﻣﺆﻣﻦ ﻭ ﭼﻪ‬

‫ﻛﺎﻓﺮ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﻣﻲ ﺷﻨﻮﺩ ﺍﺯ ﻫﺮ ﻛﻪ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ‬

‫ﺧﺪﺍ ﺭﺍ ﺑﺨﻮﺍﻧﺪ ﻧﻪ ﻏﻴﺮ ﺍﻭ ﺭﺍ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﺭ ﺃﺻﻞ إذا دﻋﺎﻧﯽ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻛﺴﺮﺓ ﻧﻮﻥ‬
‫ﺩﻟﻴﻞ ﺑﺮ ﺣﺬﻑ ﻳﺎء ﺍﺳﺖ‪ ،‬ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﺑﻨﺪﻩ ﺑﺎﻳﺪ ﻓﻘﻂ ﺧﺪﺍ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ .‬ﻭ ﻋﺠﺐ‬
‫ﺍﺳﺖ ﺍﺯ ﺯﻣﺎﻥ ﻣﺎ ﺑﺎ ﺑﻮﺩﻥ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻗﺮﺁﻥ‪ ،‬ﮔﻮﻳﺎ ﻣﻠﺖ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‪ ،‬ﻭﻟﺬﺍ ﻭﻗﺘﻲ ﺩﻋﺎ ﺃﻧﺒﻴﺎء‬
‫ﻭ ﺃﻭﻟﻴﺎء ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻭﺍﺳﻄﻪ ﻭ ﻭﺳﻴﻠﻪ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻴﻢ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺧﺪﺍ‬
‫ﻧﻔﺮﻣﻮﺩﻩ ﻭﺍﺳﻄﻪ ﻭ ﻳﺎ ﻭﺳﻴﻠﻪ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ‪ ،‬ﺑﻠﻜﻪ ﺻﺮﻳﺤﺎً ﻓﺮﻣﻮﺩﻩ ﻣﺮﺍ ﺑﺨﻮﺍﻧﻴﺪ‪ .‬ﻭﺍﮔﺮ ﻛﺴﻲ ﺩﺭ‬
‫ﺩﻋﺎ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺑﺨﻮﺍﻧﺪ ﺩﺭ ﻋﺒﺎﺩﺕ ﺷﺮﻙ ﺁﻭﺭﺩﻩ‪ ،‬ﺧﺼﻮﺻﺎً ﺍﮔﺮ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺣﺎﺿﺮ ﻭ ﻧﺎﻇﺮ‬
‫ﺑﺪﺍﻧﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻻﻣﻜﺎﻥ ﻭ ﻣﻄﻠﻊ ﺑﺮ ﻛﻞ ﻣﻜﺎﻥ ﺑﺪﺍﻧﺪ‪ ،‬ﻳﻘﻴﻨﺎً ﻣﺸﺮﻙ ﺍﺳﺖ ﻭ ﺟﻤﻠﺔ‪:‬‬

‫»‪ « ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺷﺪ ﻭﻛﻤﺎﻝ ﺑﻮﺍﺳﻄﺔ ﺗﻮﺟﻪ ﺑﻪ ﺫﺍﺕ ﺃﻗﺪﺱ ﺇﻟﻬﻲ‬
‫ﺍﺳﺖ ﺧﺼﻮﺻﺎ ﺩﺭ ﻣﺎﻩ ﻣﺒﺎﺭﻙ ﺭﻣﻀﺎﻥ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﺳﻂ ﺁﻳﺎﺕ ﺭﻭﺯﻩ‬
‫ﺁﻣﺪﻩ‪ .‬ﺑﺎﻳﺪ ﺑﻨﺪﮔﺎﻥ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﺨﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺷﺮﻙ ﺗﻮﺑﻪ ﻛﻨﻨﺪ‪.‬‬
‫‪            ‬‬

‫‪          ‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺩﺭ ﺷﺐ ﻣﺎﻩ ﺻﻴﺎﻡ ﻧﺰﺩﻳﻜﻲ ﻭ ﺩﺧﻮﻝ ﺑﻪ ﺯﻧﺎﻧﺘﺎﻥ ﺣﻼﻝ ﺷﺪﻩ‪ ،‬ﺍﻳﺸﺎﻥ ﺑﺮﺍﻱ ﺷﻤﺎ‬
‫ﻟﺒﺎﺳﻨﺪ ﻭ ﺷﻤﺎ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻟﺒﺎﺳﻴﺪ‪ ،‬ﺧﺪﺍ ﺩﺍﻧﺴﺖ ﻛﻪ ﺷﻤﺎ ﺑﻪ ﺧﻮﺩ ﺧﻴﺎﻧﺖ ﻣﻲﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺑﺮ‬
‫ﺷﻤﺎ ﺑﺨﺸﻴﺪ‪ ،‬ﻭ ﺍﺯ ﺷﻤﺎ ﮔﺬﺷﺖ‪ ،‬ﭘﺲ ﺍﻛﻨﻮﻥ ﺑﺎ ﺁﻧﺎﻥ ﻣﺒﺎﺷﺮﺕ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ‬
 ‫‪293‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﻣﻘﺮﺭ ﻛﺮﺩﻩ‪ ،‬ﺑﺠﻮﺋﻴﺪ )ﻳﻌﻨﻲ ﺍﺯ ﺭﺧﺼﺖ ﺍﻭ ﺑﻬﺮﻩ ﺑﺮﻳﺪ( ﻭ ﺑﺨﻮﺭﻳﺪ ﻭ ﺑﻴﺎﺷﺎﻣﻴﺪ ﺗﺎ ﻇﺎﻫﺮ ﮔﺮﺩﺩ‬
‫ﺑﺮﺍﻱ ﺷﻤﺎ ﺭﺷﺘﺔ ﺳﻔﻴﺪ ﺭﻭﺯ ﺍﺯ ﺭﺷﺘﺔ ﺳﻴﺎﻩ ﺷﺐ‪ ،‬ﺳﭙﺲ ﺭﻭﺯﻩ ﺭﺍ ﺗﺎ ﺷﺐ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﺎﻧﻴﺪ‪ ،‬ﻭ‬
‫ﺑﺎ ﺯﻧﺎﻥ ﻣﺒﺎﺷﺮﺕ ﻣﻜﻨﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﻤﺎ ﺩﺭ ﻣﺴﺎﺟﺪ ﻣﻌﺘﻜﻔﻴﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﺣﺪﻭﺩ‬
‫ﺧﺪﺍﻱﺗﻌﺎﻟﻲ‪ ،‬ﭘﺲ ﻧﺰﺩﻳﻚ ﺁﻥ ﻧﺸﻮﻳﺪ‪ ،‬ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﺧﺪﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺁﻳﺎﺕ ﺧﻮﺩ ﺭﺍ ﺗﺎ‬
‫ﺷﺎﻳﺪ ﻣﺮﺩﻡ ﺑﭙﺮﻫﻴﺰﻧﺪ‪(187).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪" :‬أﺣﻞ ﻟﮑﻢ‪ "...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻣﺎﻩ ﻣﺒﺎﺭﻙ ﻭ ﺷﺐ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ‬
‫ﺣﺮﺍﻡ ﺑﻮﺩﻩ ﻭ ﺣﻼﻝ ﺷﺪﻩ‪ ،‬ﻭ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﻫﻢ ﺑﺴﺘﺮﺷﺪﻥ ﺑﺎ ﻋﻴﺎﻝ‪ ،‬ﻭﺧﻮﺭﺩﻥ ﻭﺁﺷﺎﻣﻴﺪﻥ‪ ،‬ﻛﻪ‬

‫ﺩﺭ ﺷﺐ ﺣﻼﻝﺷﺪﻩ‪ .‬ﻭ ﻛﻠﻤﺔ‪ ،    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺒﺎﺷﺮﺕ ﺑﺎ ﺯﻧﺎﻥ ﺩﺭ‬

‫‪‬‬
‫ﻫﺮ ﺳﺎﻋﺘﻲ ﺍﺯ ﺳﺎﻋﺎﺕ ﺷﺐ ﺟﺎﻳﺰ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬‬

‫‪ ... ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺣﻜﻢ ﺻﻮﻡ ﻣﺸﻜﻞﺗﺮ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺑﻪ‬
‫‪ ‬‬

‫ﻭﺭﻭﺩ ﺍﻳﻦ ﺁﻳﻪ ﺁﺳﺎﻧﺘﺮ ﺷﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺧﺒﺮ ﺁﻣﺪﻩ ﻛﻪ ﺷﺐﻫﺎﻱ ﻣﺎﻩ ﻣﺒﺎﺭﻙ ﺃﻛﻞ ﻭ ﺷﺮﺏ ﻭ‬
‫ﺟﻤﺎﻉ ﻧﺪﺍﺷﺖ ﺗﺎ ﺇﻓﻄﺎﺭ ﺩﻳﮕﺮ‪ ،‬ﭘﺲ ﻳﻜﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺑﻪ ﻧﺎﻡ ﺧﻮﺍﺕ ﺑﻦ ﺟﺒﻴﺮ ﻛﻪ‬
‫ﭘﻴﺮﻣﺮﺩ ﺿﻌﻴﻔﻲ ﺑﻮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﻓﺮﺍﻍ ﻛﺎﺭ ﺭﻓﺖ ﻣﻨﺰﻝ ﺑﺮﺍﻱ ﺇﻓﻄﺎﺭ‪ ،‬ﻋﻴﺎﻝ ﺍﻭ ﺩﺭ ﺁﻭﺭﺩﻥ ﻃﻌﺎﻡ‬
‫ﻛﻨﺪﻱ ﻛﺮﺩ ﻭ ﭼﻮﻥ ﺍﻭ ﺧﺴﺘﻪ ﺑﻮﺩ ﺧﻮﺍﺑﺶ ﮔﺮﻓﺖ ﻭ ﺩﻳﮕﺮ ﻏﺬﺍﻳﻲ ﻧﺨﻮﺭﺩ‪ ،‬ﻃﺒﻖ ﻣﻘﺮﺭﺍﺕ‬
‫ﺻﻮﻡ‪ ،‬ﻭ ﺑﺪﻭﻥ ﺇﻓﻄﺎﺭ ﺷﺐ ﺭﺍ ﺑﻪ ﺭﻭﺯ ﺁﻭﺭﺩ‪ ،‬ﻭﺭﻭﺯ ﺭﺍ ﺭﻭﺯﻩ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺑﻪ ﺟﻨﮓ ﺧﻨﺪﻕ‬
‫ﺣﺎﺿﺮ ﺷﺪ‪ ،‬ﻭ ﺑﻪ ﺳﺒﺐ ﺿﻌﻒ ﻭ ﮔﺮﺳﻨﮕﻲ ﺩﺭ ﻭﺳﻂ ﻛﺎﺭ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﻪ ﺣﺎﻝ ﺍﻭ ﺭﻗﺖ ﻛﺮﺩ‪ .‬ﻣﺴﺌﻠﺔ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﻣﺴﻤﻠﻴﻦ ﺩﺭ ﺷﺐﻫﺎﻱ ﻣﺎﻩ‬
‫ﻣﺒﺎﺭﻙ ﺑﺎ ﻋﻴﺎﻝ ﺧﻮﺩ ﻫﻢﺑﺴﺘﺮ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﺣﺘﻲ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺧﺪﻣﺖ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺁﻣﺪﻩ ﻭ ﺑﻪ ﺍﻳﻦ ﻋﻤﻞ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﺁﻳﺔ ﻓﻮﻕ ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﻣﺮﺗﻜﺐ‬
‫ﺧﻼﻑ ﻣﻘﺮﺭﺍﺕ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺍﻇﻬﺎﺭ ﻧﺪﺍﻣﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻧﺪﺍﻣﺖ ﻭ ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﭘﺬﻳﺮﻓﺖ ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﻭ ﺍﺟﺎﺯﺓ ﺃﻛﻞ ﻭ ﺷﺮﺏ ﻭ ﺟﻤﺎﻉ ﺩﺭ ﺷﺐﻫﺎ ﺗﺎ ﺳﺎﻋﺖ ﻓﺠﺮ ﻣﺠﺎﺯ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﻴﺎﻧﺖ ﻣﺬﻛﻮﺭ ﻫﻤﻴﻦ ﺧﻼﻓﻲ ﺑﻮﺩ ﻛﻪ ﺟﻮﺍﻧﺎﻥ ﻣﺮﺗﻜﺐ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﻭﺟﻤﻠﺔ‪ ،     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﻬﺎﻳﺖ ﺯﻣﺎﻥ ﺭﻭﺯﻩ‪ ،‬ﺷﺐ ﺍﺳﺖ‪ ،‬ﭘﺲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪294‬‬

‫ﻫﻤﻴﻦ ﻛﻪ ﺷﺐ ﺭﺳﻴﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﻓﻄﺎﺭ ﻛﻨﺪ‪ ،‬ﻭ ﺭﻭﺯﺓ ﻭﺻﺎﻝ ﻛﻪ ﺷﺐ ﺭﺍ ﻧﻴﺰ ﺭﻭﺯﻩ ﮔﻴﺮﺩ‪ ،‬ﻭ ﺭﻭﺯ‬
‫ﺑﻌﺪ ﺭﺍ ﺑﻪ ﺭﻭﺯ ﻗﺒﻞ ﻭﺻﻞ ﻧﻤﺎﻳﺪ‪ ،‬ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﻭﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ‬
‫ﺭﻭﺯ ﺑﺎﻳﺪ ﻧﻴﺖ ﺻﻮﻡ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫‪          ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﻦ ﺧﻮﺩﺗﺎﻥ ﺑﻪ ﺑﺎﻃﻞ ﻧﺨﻮﺭﻳﺪ‪ ،‬ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺣﻜﺎﻡ‬
‫ﻧﻴﻨﺪﺍﺯﻳﺪ ﺗﺎ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﮔﻨﺎﻩ ﺑﺨﻮﺭﻳﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺷﻤﺎ ﻣﻲﺩﺍﻧﻴﺪ‪(188).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺃﻛﻞ ﻫﺮﺗﺼﺮﻓﻲ ﺍﺳﺖ‪ ،‬ﭼﻪﻛﻢﻓﺮﻭﺷﻲ‪ ،‬ﻭ ﭼﻪ ﻏﺼﺐ‪ ،‬ﻭ‬
‫ﭼﻪ ﺭﺷﻮﻩ‪ ،‬ﻭ ﭼﻪ ﻏﻴﺮ ﺍﻳﻨﻬﺎ‪ .‬ﺯﻳﺮﺍ ﻋﺮﻑ ﻣﻲﮔﻮﻳﺪ؛ ﻣﺎﻝ ﻣﺮﺩﻡ ﻣﺨﻮﺭ‪ ،‬ﻭﻟﻮ ﺍﻳﻨﻜﻪ ﺧﺎﻧﻪ ﺑﺎﺷﺪ‬
‫ﻭ ﺗﺼﺮﻑ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ؛ ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺧﻮﺭﺩﻩ‪ ،‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﻃﺒﻖ ﻋﺮﻑ ﺳﺨﻦ‬

‫ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‪ ...    :‬ﻫﻤﺎﻥ ﺩﺍﺩﻥ ﺭﺷﻮﻩ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﻮﺍﺳﻄﺔ ﺁﻥ ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﻣﻲﺧﻮﺭﻧﺪ‪.‬‬

‫‪             ‬‬

‫‪            ‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﺯ ﺗﻮ ﺍﺯ ﻣﺎﻫﻬﺎ ﻣﻲﭘﺮﺳﻨﺪ‪ ،‬ﺑﮕﻮ ﺍﻳﻦ ﻣﺎﻫﻬﺎ ﺑﺮﺍﻱ ﻣﻴﺰﺍﻥ ﺍﻭﻗﺎﺕ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ‬
‫ﺍﻧﺠﺎﻡﺩﺍﺩﻥ ﺣﺞ‪ ،‬ﻭ ﻧﻴﻜﻲ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﭘﺸﺖﺧﺎﻧﻪﻫﺎ ﻭﺍﺭﺩ ﺷﻮﻳﺪ‪ ،‬ﻭﻟﻴﻜﻦ ﻧﻴﻜﻲ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﭙﺮﻫﻴﺰﺩ )ﺑﺎ ﺗﻘﻮﻱ ﺑﺎﺷﺪ(‪ ،‬ﻭ ﺧﺎﻧﻪﻫﺎ ﺭﺍ ﺍﺯ ﺩﺭﺑﺶ ﺑﻴﺎﺋﻴﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ‬
‫ﻭ ﺗﻘﻮﻱ ﭘﻴﺸﻪ ﻛﻨﻴﺪ ﺗﺎ ﺷﺎﻳﺪ ﺭﺳﺘﮕﺎﺭ ﮔﺮﺩﻳﺪ‪(189).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﺎﻩ ﺑﻮﺍﺳﻄﺔ ﮔﺮﺩﺵ ﺯﻣﻴﻦ ﮔﺎﻫﻲ ﺗﻤﺎﻡ ﺳﻄﺤﺶ ﻛﻪ ﻣﻘﺎﺑﻞ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ﺩﻳﺪﻩ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﮔﺎﻫﻲ ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻥ ﻭﮔﺎﻫﻲ ﮔﻮﺷﻪﺍﻱ ﺍﺯ ﺁﻥ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﭼﻨﻴﻦ ﻗﺮﺍﺭ‬
‫ﺩﺍﺩﻩ ﺗﺎ ﺑﻮﺍﺳﻄﺔ ﺁﻥ ﺍﻭﻗﺎﺕ ﺍﻭﻝ ﻭ ﻭﺳﻂ ﻭ ﺁﺧﺮ ﻣﺎﻩ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺟﺎﻫﻠﻴﺖ ﻫﺮ ﻛﺲ ﻛﻪ ﻣﻲﺭﻓﺖ ﺣﺞ ﻭ ﻣﻮﻓﻖ ﺑﻪ ﺍﻧﺠﺎﻡ ﺣﺞ ﻧﻤﻲﺷﺪ ﻣﻲﺑﺎﻳﺴﺖ ﺩﻳﮕﺮ ﺍﺯ‬
 ‫‪295‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺩﺭﺏ ﺧﺎﻧﺔ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﺑﻠﻜﻪ ﺍﺯ ﭘﺸﺖ ﺧﺎﻧﻪ ﺩﺭﺑﻲ ﺑﺎﺯﻛﻨﺪ ﻭ ﻳﺎ ﺍﺯ ﺩﻳﻮﺍﺭ ﻭﺍﺭﺩ ﺷﻮﺩ‬
‫ﺣﻖﺗﻌﺎﻟﻲ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﺬﻣﺖ ﻛﺮﺩﻩ ﺗﺎ ﻣﺮﺩﻡ ﺑﻪ ﺍﻳﻦ ﺧﺮﺍﻓﺎﺕ ﻧﭙﺮﺩﺍﺯﻧﺪ‪.‬‬

‫‪            ‬‬

‫‪     ‬‬ ‫‪‬‬

‫*‬

‫‪           ‬‬

‫‪‬‬ ‫‪          ‬‬
‫*‬

‫‪        ‬‬ ‫‪    ‬‬
‫*‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭﻛﺸﺘﺎﺭ ﻧﻤﺎﺋﻴﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎ ﺁﻧﺎﻧﻜﻪ ﺑﺎ ﺷﻤﺎ ﻗﺘﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻭﺗﺠﺎﻭﺯ ﻣﻜﻨﻴﺪ ﺯﻳﺮﺍ‬
‫ﺧﺪﺍ ﺗﻌﺪﻱﻛﻨﻨﺪﮔﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ)‪ (190‬ﻭ ﻫﺮ ﺟﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﻳﺎﻓﺘﻴﺪ ﺑﻜﺸﻴﺪﺷﺎﻥ ﻭ‬
‫ﺑﻴﺮﻭﻧﺸﺎﻥ ﻛﻨﻴﺪ ﺍﺯ ﺟﻬﺖ ﺍﻳﻨﻜﻪ ﺷﻤﺎ ﺭﺍ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ ﻭ ﺁﺷﻮﺏ ﺑﺪﺗﺮ ﺍﺯ ﻛﺸﺘﻦ ﺍﺳﺖ ﻭﻧﺰﺩ‬
‫ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﺑﺎ ﺍﻳﺸﺎﻥ ﭘﻴﻜﺎﺭ ﻧﻜﻨﻴﺪ ﺗﺎ ﻭﻗﺘﻴﻜﻪ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﻧﺠﺎ ﺑﺎ ﺷﻤﺎ ﭘﻴﻜﺎﺭ ﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ‬
‫ﺍﻳﺸﺎﻥ ﺑﺎ ﺷﻤﺎ ﭘﻴﻜﺎﺭ ﻛﺮﺩﻧﺪ ﺑﻜﺸﻴﺪﺷﺎﻥ‪ ،‬ﻛﻴﻔﺮ ﻛﺎﻓﺮﺍﻥ ﭼﻨﻴﻦ ﺍﺳﺖ)‪ (191‬ﻭ ﺍﮔﺮ ﺧﻮﺩﺩﺍﺭﻱ‬
‫ﻛﺮﺩﻧﺪ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (192‬ﻭﺑﺎ ﺍﻳﺸﺎﻥ ﭘﻴﻜﺎﺭ ﻛﻨﻴﺪ ﺗﺎ ﺁﺷﻮﺑﻲ ﻧﺒﺎﺷﺪ ﻭ ﺩﻳﻦ ﻭ‬
‫ﭘﺬﻳﺮﺵ ﺁﻥ ﺑﺮﺍﻱ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩﻧﺪ ﺟﺰ ﺑﺮ ﺳﺘﻤﮕﺮﺍﻥ ﺳﺘﻤﻲ‬
‫ﻧﻴﺴﺖ‪(193).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ »‪ «  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺘﺎﻝ ﺑﺮﺍﻱ ﺑﺎﺯﺷﺪﻥ ﺭﺍﻩ ﺣﻖ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﻣﺮﺩﻡ ﺁﺯﺍﺩﻩ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍﭘﺮﺳﺘﻲ ﺑﺮﻭﻧﺪ‪ ،‬ﻭ ﻛﺴﻲ ﺍﻳﺠﺎﺩ ﺯﺣﻤﺖ ﻧﻜﻨﺪ‪ ،‬ﻭ ﭘﺬﻳﺮﺵ‬
‫ﺩﻳﻨﻲ ﺑﺮﺍﻱ ﺗﺮﺱ ﺍﺯ ﻣﺨﻠﻮﻕ ﻧﺒﺎﺷﺪ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪» :‬اﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻧﮑﻢ« ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﻗﺎﻧﻮﻥ ﺍﺳﻼﻡ ﻗﺎﻧﻮﻥ ﺁﺩﻡﻛﺸﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺍﻗﺪﺍﻡ ﺑﻪ ﻗﺘﺎﻝ ﻧﻜﻨﺪ ﻧﺒﺎﻳﺪ ﺑﺎ ﺍﻭ ﻗﺘﺎﻝ ﻛﺮﺩ‪،‬‬

‫ﻳﻌﻨﻲ ﻣﺴﻠﻤﻴﻦ ﻧﺒﺎﻳﺪ ﭘﻴﺶﻗﺪﻡ ﺩﺭ ﻗﺘﺎﻝ ﺑﺸﻮﻧﺪ‪ ،‬ﻭ ﻇﺎﻫﺮﺍً ﻣﻘﺼﻮﺩ ﺍﺯ ﻓﺘﻨﻪ ﺩﺭ ﺟﻤﻠﺔ‪ :‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪296‬‬

‫‪ ،   ‬ﮔﻤﺮﺍﻩﻛﺮﺩﻥ ﻭ ﺑﻪ ﺷﺮﻙ ﻛﺸﺎﻧﺪﻥ ﻣﺮﺩﻡ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﻗﺘﻞ ﺑﺪﺗﺮ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺑﻌﻼﻭﻩ ﻓﺘﻨﻪ ﻭﺍﺿﻼﻝ ﻣﺮﺩﻡ ﮔﺎﻫﻲ ﻣﻮﺟﺐ ﺁﺷﻮﺏ ﻭﺗﻠﻒﺷﺪﻥ ﺍﻣﻮﺍﻝ ﻭ ﻧﻔﻮﺱ ﻧﻴﺰ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻓﺘﻨﻪ‪ ،‬ﻛﺎﺭ ﺟﻮﺍﻧﻤﺮﺩﺍﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻛﺎﺭ ﻣﻨﺎﻓﻘﺎﻥ ﻭ ﻧﺎﻛﺴﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺁﻳﺔ ‪217‬‬
‫ﻫﻤﻴﻦ ﺳﻮﺭﻩ‪ ،‬ﮔﻨﺎﻩ ﺻﺪ‪ ‬ﻭ ﺑﺎﺯﺩﺍﺷﺘﻦ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ‪ ،‬ﺍﺯ ﮔﻨﺎﻩ ﻗﺘﺎﻝ ﺩﺭ ﻣﺎﻩ ﺣﺮﺍﻡ ﺑﺰﺭﮔﺘﺮ‬
‫ﺩﺍﻧﺴﺘﻪ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪ ...     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ‪ ،‬ﻣﺤﺘﺮﻡ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻧﺒﺎﻳﺪ ﺩﺭ ﺁﻧﺠﺎ ﺍﻗﺪﺍﻡ ﺑﻪ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﻧﻤﻮﺩ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻛﻔﺎﺭ ﭘﻴﺶﻗﺪﻡ ﺷﻮﻧﺪ‪ ،‬ﻭ‬

‫ﭼﻮﻥ ﻛﻔﺎﺭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩﻧﺪ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﺑﻲﺩﺭﻧﮓ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ‬‬

‫‪    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺟﻬﺎﺩ ﺍﺳﻼﻣﻲ ﺑﺮﺍﻱ ﺭﻓﻊ ﺯﻭﺭﮔﻮﺋﻲ ﻭ ﺩﻓﻊ ﻓﺘﻨﻪ ﻭ‬
‫ﺁﺷﻮﺏ ﻭ ﺷﺮﻙ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺩﻳﻨﻬﺎﻱ ﺑﺎﻃﻞ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺗﺤﻤﻴﻞ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﻫﺮﮔﺎﻩ ﻓﺘﻨﻪ ﺑﺮﻃﺮﻑ‬
‫ﺷﺪ ﺩﻳﮕﺮ ﺟﻬﺎﺩﻱ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﻣﺎﺩﺍﻣﻴﻜﻪ ﺯﻭﺭﮔﻮﻳﺎﻥ ﻭ ﮔﻤﺮﺍﻩﻛﻨﻨﺪﮔﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﺟﻬﺎﺩ‬

‫ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﻭﺍﺟﺐ ﻭ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺟﻬﺎﺩ‬
‫ﺑﺮﺍﻱ ﺗﻌﺪﻱ ﻭ ﺗﺠﺎﻭﺯ ﻧﻴﺴﺖ‪.‬‬
‫‪         ‬‬

‫‪            ‬‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺎﻩ ﺣﺮﺍﻡ ﻣﻘﺎﺑﻞ ﻣﺎﻩ ﺣﺮﺍﻡ ﻭ ﺣﺮﻣﺘﻬﺎ ﺭﺍ ﻗﺼﺎﺹ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻫﺮ ﻛﺲ ﺑﺮ ﺷﻤﺎ‬
‫ﺗﺠﺎﻭﺯ ﻛﻨﺪ ﺷﻤﺎ ﺑﺮ ﺍﻭ ﺗﺠﺎﻭﺯ ﻛﻨﻴﺪ )ﻫﺮﮔﺎﻩ ﺑﻪ ﺟﻮﺭ ﺩﺳﺖﺩﺭﺍﺯﻱ ﻛﺮﺩﻧﺪ ﺷﻤﺎ ﺑﻌﺪﻝ ﻣﻘﺎﺑﻠﻪ‬
‫ﻛﻨﻴﺪ( ﺑﻪ ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺑﺮ ﺷﻤﺎ ﺗﻌﺪﻱ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺑﺎ‬
‫ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ ﺍﺳﺖ‪(194).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﺎﻩ ﺣﺮﺍﻡ‪ ،‬ﻭ ﺷﻬﺮ ﺣﺮﺍﻡ ﺭﺍ ﻛﻪ ﻣﻜﻪ ﺑﺎﺷﺪ ﻭ ﺣﺎﻝ ﺍﺣﺮﺍﻡ ﺭﺍ ﺑﺎﻳﺪ ﻫﺮ ﻛﺴﻲ‬
‫ﻣﺮﺍﻋﺎﺕ ﻛﻨﺪ ﻭ ﺍﺣﺘﺮﺍﻡ ﺁﻧﻬﺎ ﺭﺍ ﻧﮕﺎﻫﺪﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺍﮔﺮ ﻛﻔﺎﺭ ﺣﺮﻣﺖ ﺁﻧﻬﺎ ﺭﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﻪ‬
 297 – ‫( ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ‬2) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ ﻭﻟﻲ ﺑﺎﻳﺪ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻧﻈﺮ‬،‫ﺟﻨﮓ ﻭ ﺁﺷﻮﺏ ﺍﻗﺪﺍﻡ ﻛﺮﺩﻧﺪ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﻣﻌﺎﻣﻠﻪ ﺑﻪ ﻣﺜﻞ ﻛﻨﻨﺪ‬
.‫ﮔﺮﻓﺘﻪ ﻭ ﺯﻳﺎﺩﻩﺭﻭﻱ ﻧﻜﻨﻨﺪ‬

              


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‫ ﻭ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ )ﻳﻌﻨﻲ ﺟﻬﺎﺩ( ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺖ ﺧﻮﺩ ﺑﻬﻼﻛﺖ‬:‫ﺗﺮﺟﻤﻪ‬
(195).‫ﻧﻴﻔﻜﻨﻴﺪ ﻭﻧﻴﻜﻲ ﻛﻨﻴﺪ ﻛﻪ ﺧﺪﺍ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ‬
‫ ﺍﻛﺜﺮ ﺁﻳﺎﺗﻲ ﻛﻪ ﺳﺒﻴﻞ ﺍﷲ ﺩﺍﺭﺩ ﻣﻘﺼﻮﺩ ﺟﻬﺎﺩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺟﻬﺎﺩ ﺭﺍﻩ ﺧﺪﺍ‬:‫ﻧﻜﺎﺕ‬
‫ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻳﺮ ﺑﺎﺭ ﻛﻔﺎﺭ‬     ‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‬،‫ﺑﺎﺯﻣﻲﺷﻮﺩ‬
،‫ ﺑﻌﻀﻲ ﺧﻴﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻻ ﺗﻠﻘﻮا ﻛﻨﺎﺭﻩﮔﻴﺮﻱ ﺍﺯ ﺟﻨﮓ ﺍﺳﺖ‬،‫ﻧﺮﻭﻳﺪ ﻛﻪ ﻫﻼﻙ ﻣﻲﺷﻮﻳﺪ‬
‫ ﻭ ﺍﻳﻦ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﺸﺘﻪﺷﺪﻥ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻫﻼﻛﺖ ﻧﻴﺴﺖ‬.‫ﻭ ﺗﺴﻠﻴﻢ ﺑﺮﺍﻱ ﺣﻔﻆ ﺟﺎﻥ‬
.‫ﻭ ﻣﻮﺟﺐ ﺍﻓﺘﺨﺎﺭ ﻭ ﺳﻌﺎﺩﺕ ﺍﺳﺖ‬


             

             

              

              

             

            
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             

             


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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪298‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﻱ ﺧﺪﺍ ﺣﺞ ﻭ ﻋﻤﺮﻩ ﺭﺍ ﺑﭙﺎﻳﺎﻥ ﺑﺮﺳﺎﻧﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻣﺤﺼﻮﺭ ﺷﺪﻳﺪ ﻭ ﺍﺯ‬
‫ﺭﻓﺘﻦ ﺑﻪ ﺣﺞ ﻣﻤﻨﻮﻉ ﮔﺮﺩﻳﺪﻳﺪ ﭘﺲ ﻫﺮﭼﻪ ﻣﻴﺴﺮ ﺑﺎﺷﺪ ﻗﺮﺑﺎﻥ ﻛﻨﻴﺪ ﻭ ﺳﺮﻫﺎﻱ ﺧﻮﺩ ﺭﺍ‬
‫ﻧﺘﺮﺍﺷﻴﺪ ﺗﺎ ﻗﺮﺑﺎﻧﻲ ﺑﻪ ﻣﺤﻞ ﺫﺑﺢ ﻭ ﻗﺮﺑﺎﻧﮕﺎﻩ ﺑﺮﺳﺪ‪ ،‬ﭘﺲ ﻫﺮ ﻛﻪ ﺍﺯ ﺷﻤﺎ ﺑﻴﻤﺎﺭ ﺑﻮﺩ ﻭ ﻳﺎ‬
‫ﺁﺯﺍﺭﻱ ﺑﺴﺮ ﺩﺍﺷﺖ )ﺑﺘﺮﺍﺷﺪ(‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﺑﻌﻮﺽ‪ ،‬ﺭﻭﺯﻩ ﺍﻱ ﻭ ﻳﺎ ﺻﺪﻗﻪ ﺍﻱ ﻭ ﻳﺎ ﻗﺮﺑﺎﻧﻲ‬
‫ﮔﻮﺳﻔﻨﺪﻱ ﺑﺎﻳﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﻣﺎﻥ ﻳﺎﻓﺘﻴﺪ ﭘﺲ ﻫﺮ ﻛﻪ ﭘﺲ ﺍﺯ ﻋﻤﺮﻩ ﺑﺤﺞ ﭘﺮﺩﺍﺧﺖ ﻫﺮﭼﻪ ﻣﻴﺴﺮ‬
‫ﺷﻮﺩ ﻗﺮﺑﺎﻥ ﻛﻨﺪ ﻭ ﻫﺮ ﻛﻪ ﻗﺮﺑﺎﻧﻲ ﻧﻴﺎﺑﺪ‪ ،‬ﺳﻪ ﺭﻭﺯ ﺩﺭ ﺍﺛﻨﺎﻱ ﺣﺞ ﻭ ﻫﻔﺖ ﺭﻭﺯ ﻭﻗﺖ ﺑﺮﮔﺸﺘﻦ‬
‫ﺭﻭﺯﻩ ﮔﻴﺮﺩ‪ ،‬ﺍﻳﻦ ﺩﻩ ﺭﻭﺯ ﺗﻤﺎﻡ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺣﻜﻢ ﺑﺮﺍﻱ ﻛﺴﻲ ﺍﺳﺘﻜﻪ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺵ ﻣﻘﻴﻢ‬
‫ﻣﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ )ﻣﻜﻪ( ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻋﻘﺎﺏ ﺧﺪﺍ ﺳﺨﺖ ﺍﺳﺖ‪.‬‬
‫)‪ (196‬ﺣﺞ ﺩﺭ ﻣﺎﻩ ﻫﺎﻱ ﻣﻌﻠﻮﻣﻲ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻛﺴﻲ ﻛﻪ ﺑﺮ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﻫﺎ ﺣﺞ ﻭﺍﺟﺐ‬
‫ﺷﺪ ﭘﺲ ﻣﺒﺎﺷﺮﺕ ﺑﺎ ﺯﻥ ﻭ ﺑﺪﻛﺎﺭﻱ ﻭ ﺟﺪﺍﻝ ﺩﺭ ﺣﺞ ﻣﻮﻗﻮﻑ ﺍﺳﺖ‪ .‬ﻭ ﻫﺮ ﻛﺎﺭ ﺧﻴﺮﻱ ﺑﺠﺎ‬
‫ﺁﺭﻳﺪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻣﻲ ﺩﺍﻧﺪ‪ .‬ﻭ ﺗﻮﺷﻪ ﺑﺮﺩﺍﺭﻳﺪ ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﺗﻮﺷﻪ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﻭ ﺍﺯ ﻣﻦ‬
‫ﺑﺘﺮﺳﻴﺪ ﺍﻱ ﺧﺮﺩﻣﻨﺪﺍﻥ )‪.(197‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﺎﻩ ﻫﺎﻱ ﺣﺮﺍﻡ ﻭ ﻣﻌﻠﻮﻣﺎﺕ ﺫﻳﻘﻌﺪﻩ ﻭ ﺫﻳﺤﺠﻪ ﻣﻲ ﺑﺎﺷﺪ ﻛﻪ ﭼﻮﻥ‬
‫ﺍﺣﺮﺍﻡ ﺑﺴﺖ ﺑﺮﺍﻱ ﺣﺞ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﺍﺟﺘﻨﺎﺏ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ‬
‫ﺟﻤﺎﻉ ﻛﺮﺩ ﺑﺎﻳﺪ ﻳﻚ ﺷﺘﺮ ﻧﺤﺮ ﻛﻨﺪ‪ ،‬ﺍﮔﺮ ﺑﻮﺳﻪ ﺯﺩ ﻳﻚ ﮔﺎﻭ ﻛﻔﺎﺭﻩ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻓﺴﻮﻕ ﻭ ﺟﺪﺍﻝ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺑﺪ ﮔﻮﻳﻲ ﻭ ﻓﺤﺶ ﻭ ﺩﺭﻭﻍ ﻭ ﺳﺐ‬
‫ﻭ ﻟﻌﻦ ﻭ ﻏﻴﺒﺖ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻢ ﻣﻔﺎﺧﺮﻩ ﻭ ﺟﺪﺍﻝ ﺭﺍ ﻛﻨﺎﺭ ﮔﺰﺍﺭﺩ‪ ،‬ﻭ ﻣﻜﺮﺭ »ﻻ ﻭﺍﷲ« ﻭ»ﺑﻠﻲ‬
‫ﻭﺍﷲ« ﻧﮕﻮﻳﺪ‪.‬‬
‫ﺩﺭﻭﻍ ﻳﻜﻤﺮﺗﺒﻪ ﻳﻚ ﮔﻮﺳﻔﻨﺪ ﻛﻔﺎﺭﻩ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺩﻭ ﻣﺮﺗﺒﻪ ﻳﻚ ﮔﺎﻭ‪ ،‬ﻭ ﺳﻪ ﻣﺮﺗﺒﻪ ﻳﻚ ﺷﺘﺮ‪.‬‬
‫ﻭ ﺍﺣﻜﺎﻡ ﺩﻳﮕﺮ ﺍﺣﺮﺍﻡ ﺩﺭ ﺁﻳﺎﺕ ‪ 1‬ﻭ ‪ 2‬ﻭ ‪ 95‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫‪           ‬‬

‫‪          ‬‬

‫‪     ‬‬ ‫‪    ‬‬
‫*‬
 ‫‪299‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪  ‬‬ ‫‪      ‬‬

‫*‬

‫‪           ‬‬

‫‪         ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﻓﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺑﺠﻮﺋﻴﺪ )ﻳﻌﻨﻲ ﺩﺭ ﺃﻳﺎﻡ ﺣﺞ‬
‫ﺑﻪ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﭘﺮﺩﺍﺯﻳﺪ( ﭘﺲ ﭼﻮﻥ ﺍﺯ ﻋﺮﻓﺎﺕ ﺑﺮﮔﺸﺘﻴﺪ ﻧﺰﺩ ﻣﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﻴﺪ‬
‫ﻭ ﺍﻭ ﺭﺍ ﻳﺎﺩ ﻛﻨﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺷﻤﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩ ﻭﺍﮔﺮﭼﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺍﺯ ﮔﻤﺮﺍﻫﺎﻥ‬
‫ﺑﻮﺩﻳﺪ)‪ (198‬ﺳﭙﺲ ﺑﺮﮔﺮﺩﻳﺪ ﺍﺯ ﺟﺎﺋﻴﻜﻪ ﻣﺮﺩﻡ ﺑﺮﮔﺸﺘﻪﺍﻧﺪ ﻭﺍﺯ ﺧﺪﺍ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﻛﻨﻴﺪ ﻛﻪ‬
‫ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (199‬ﭘﺲ ﭼﻮﻥ ﻣﻨﺎﺳﻚ ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻳﺪ ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﻴﺪ‬
‫ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻳﺎﺩ ﻣﻲﻛﻨﻴﺪ ﻭ ﻳﺎ ﺫﻛﺮ ﺧﻮﺑﺘﺮﻱ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﺑﻪ ﻣﺎ ﺑﺪﻩ ﻭ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﺩﺭ ﺁﺧﺮﺕ ﺑﻬﺮﻩﺍﻱ ﻧﻴﺴﺖ‪(200).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺗﻤﺎﻡ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﻳﻜﻤﺮﺗﺒﻪ ﺑﻪ ﺍﻋﻤﺎﻝ ﺣﺞ ﻣﻮﻓﻖ ﺷﻮﺩ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﻫﻤﺎﻥ‬
‫ﺃﻳﺎﻡ ﺣﺞ ﻣﺜﻼ ﺩﺭ ﻋﺮﻓﺎﺕ ﻭ ﻣﻨﻲ ﭘﺲ ﺍﺯ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﻛﺴﺐ ﺣﻼﻝ ﺷﻮﺩ‪ ،‬ﻭ ﺍﺯ‬
‫ﻓﻀﻞ ﺧﺪﺍ ﺑﺠﻮﻳﺪ‪ ،‬ﺑﺪﻟﻴﻞ ﺟﻤﻠﺔ‪ :‬أن ﺗﺒﺘﻐﻮا‪ ...‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺩﺭ ﺍﺳﻼﻡ ﺭﻭﺯ ﺗﻌﻄﻴﻞ ﻣﻌﻤﻮﻝ‬
‫ﻧﺒﻮﺩﻩ ﻛﻪ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺗﻌﻄﻴﻞ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺧﺼﻮﺻﺎً ﺍﻳﻦ ﺭﻭﺯﻫﺎﻱ ﻋﺰﺍ ﻭ ﻳﺎ ﺟﺸﻦ ﻛﻪ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﺮﺳﻮﻡ ﺷﺪﻩ ﺍﺳﻼﻣﻲ ﻧﻴﺴﺖ ﻭ ﺑﺪﻋﺖ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬ﻓﺈذا أﻓﻀﺘﻢ‪ ...‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﺭﻭﺯ ﻧﻬﻢ ﺑﻪ ﻋﺮﻓﺎﺕ ﻣﻮﻓﻖ ﺷﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺍﺯ ﻋﺮﻓﺎﺕ ﻛﻪ ﭼﻬﺎﺭ‬
‫ﻓﺮﺳﺨﻲ ﻣﻜﻪ ﻣﻲﺑﺎﺷﺪ ﺑﺮﮔﺮﺩﺩ ﺑﻄﺮﻑ ﻣﻜﻪ ﻭ ﺩﺭ ﺩﻭ ﻓﺮﺳﺨﻲ ﻣﻜﻪ ﺩﺭ ﻣﺸﻌﺮﺍﻟﺤﺮﺍﻡ ﺷﺐ ﺭﺍ‬
‫ﺑﻴﺘﻮﺗﻪ ﻭ ﺫﻛﺮ ﺧﺪﺍ ﻛﻨﺪ ﻭ ﻋﺒﺎﺩﺕ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ ﺛﻢ أﻓﻴﻀﻮا ‪ ...‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﺍﻓﺎﺿﻪ ﺍﺯ ﻋﺮﻓﺎﺕ ﺑﺎﺷﺪ ﺍﺯ ﻫﻤﺎﻥ ﻣﻜﺎﻥ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﺮﺩﻡ ﺍﻓﺎﺿﻪ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﺑﺎ‬
‫ﻣﺮﺩﻡ ﺣﺮﻛﺖ ﻛﻨﺪ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺣﺴﺎﺏ ﺧﻮﺩ ﺭﺍ ﺟﺪﺍ ﻭ ﺍﺯ ﻫﺮ ﻣﻜﺎﻧﻲ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﺍﻓﺎﺿﻪ ﺑﻜﻨﺪ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪      :‬ﻫﻤﺎﻥ ﻧﻤﺎﺯ ﻋﻴﺪ ﺍﺿﺤﻲ ﻭ ﺗﻜﺒﻴﺮﺍﺕ‬
‫ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻛﻪ ﻛﻴﻔﻴﺖ ﺁﻥ ﺑﻴﺎﻳﺪ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻫﺮ ﻛﺲ ﻫﻤﺘﺶ ﺩﻧﻴﺎ ﺑﺎﺷﺪ ﻭ ﺳﻌﻲ‬

‫ﺍﻭ ﺑﻪ ﺩﻧﻴﺎ ﻣﺼﺮﻑ ﺷﻮﺩ ﻭ ﺍﺯ ﺧﺪﺍ ﺩﻧﻴﺎ ﺑﺨﻮﺍﻫﺪ ﻃﺒﻖ ﺟﻤﻠﺔ ‪     ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪300‬‬

‫ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﺁﺧﺮﺕ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﺫﻛﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﺑﺎﻳﺪﺳﻌﻲ ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﺮﺍﻱ ﺩﻧﻴﺎ ﺑﺎﺷﺪ‬
‫ﻭ ﻫﻢ ﺑﺮﺍﻱ ﺁﺧﺮﺕ‪.‬‬

‫‪            ‬‬

‫‪   *          ‬‬
‫*‬

‫‪                ‬‬

‫‪         ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﮔﻮﻳﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺎ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﻧﻴﻜﻲ ﺑﺪﻩ ﻭ ﺩﺭ ﺁﺧﺮﺕ‬
‫ﻧﻴﻜﻲ ﺑﺪﻩ ﻭ ﻣﺎ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﺁﺗﺶ ﻧﮕﻬﺪﺍﺭ)‪ (201‬ﺍﻳﺸﺎﻧﻨﺪ ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﻬﺮﻩﺍﻱ ﺍﺳﺖ ﺍﺯ‬
‫ﻛﺎﺭﺷﺎﻥ ﻭ ﺧﺪﺍ ﺣﺴﺎﺏ ﺭﺍ ﺑﺴﺮﻋﺖ ﻣﻲﺭﺳﺪ)‪ (202‬ﻭ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺭﻭﺯﻫﺎﻱ ﭼﻨﺪﻱ ﻳﺎﺩ‬
‫ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﻫﺮ ﻛﺲ ﺩﺭ ﺩﻭ ﺭﻭﺯ ﺗﻌﺠﻴﻞ ﻛﻨﺪ ﮔﻨﺎﻫﻲ ﺑﺮ ﺍﻭ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻛﺴﻲ ﻛﻪ ﺗﺄﺧﻴﺮ ﻛﻨﺪ‬
‫ﮔﻨﺎﻫﻲ ﺑﺮﺍﻳﺶ ﻧﻴﺴﺖ ﺍﮔﺮ ﭘﺮﻫﻴﺰ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺷﻤﺎ ﺑﻪ ﺳﻮﻱ ﺍﻭ‬
‫ﻣﺤﺸﻮﺭ ﻣﻲﺷﻮﻳﺪ‪(203).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻛﺴﻴﻜﻪ ﻃﺎﻟﺐ ﺁﺧﺮﺕ ﺍﺳﺖ ﻃﺒﻖ » ‪ «    ‬ﺑﺎﻳﺪ ﺳﻌﻲ ﻭ‬

‫ﻛﻮﺷﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ از »‪ «      ‬ﮔﻔﺘﻦ ﺗﻜﺒﻴﺮﺍﺕ‬
‫ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﻧﻤﺎﺯ ﻋﻴﺪ ﺍﺿﺤﻲ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻧﻤﺎﺯﻫﺎﻱ ﻇﻬﺮ ﺭﻭﺯ ﻋﻴﺪ ﺗﺎ ﻧﻤﺎﺯ ﺻﺒﺢ ﺩﻭﺍﺯﺩﻫﻢ‬
‫ﺑﮕﻮﻳﺪ‪ " :‬اﷲ اﮐﺒﺮ اﷲ اﮐﺒﺮ ﻻ إﻟﻪ إﻻ اﷲ‪ ،‬اﷲ اﮐﺒﺮ و ﷲ اﻟﺤﻤﺪ‪ ،‬اﷲ اﮐﺒﺮ ﻋﻠﯽ ﻣﺎ ﻫﺪاﻧﺎ‪ ،‬و‬
‫اﻟﺤﻤﺪاﷲ ﻋﻠﯽ ﻣﺎ اﺑﻼﻧﺎ‪ ،‬اﷲ اﮐﺒﺮ ﻋﻠﯽ ﻣﺎ رزﻗﻨﺎ ﻣﻦ ﺑﻬﻴﻤﺔ اﻷﻧﻌﺎم"‪ .‬ﻭ ﺍﮔﺮ ﺗﺎ ﺭﻭﺯ ‪ 13‬ﻣﺎﻧﺪ ﺗﺎ‬
‫ﺑﻌﺪ ﺍﺯ ﻧﻤﺎﺯ ﺻﺒﺢ ﺭﻭﺯ ‪ 13‬ﺑﮕﻮﻳﺪ‪ ،‬ﻳﻌﻨﻲ ﭘﺲ ﺍﺯ ﺃﺩﺍء ‪ 15‬ﻧﻤﺎﺯ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ،  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺭﺟﻮﻉ ﺑﻪ ﻭﻃﻦ‪ ،‬ﺭﻭﺯ ‪ 12‬ﻋﺠﻠﻪ ﻛﻨﺪ ﻭ ﺍﺯ ﻣﻨﻲ ﺧﺎﺭﺝ‬
‫ﺷﻮﺩ‪ ،‬ﻭ ﻣﻦ ﺗﺄﺧﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﺭﻭﺯ ‪ 13‬ﺑﻤﺎﻧﺪ ﺩﺭ ﻣﻨﻲ‪ .‬ﻭ ﺃﻳﺎﻡ ﻣﻌﺪﻭﺩﺍﺕ ﺭﻭﺯ ﻋﻴﺪ‬
‫ﺍﺳﺖ ﺗﺎ ﺭﻭﺯ‪.13‬‬
 ‫‪301‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪             ‬‬

‫‪           ‬‬
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‫‪        ‬‬ ‫‪     ‬‬
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‫‪     ‬‬ ‫‪    ‬‬
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‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﺎﺭ ﺍﻭ ﺩﺭ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ ﺗﻮ ﺭﺍ ﺑﻪ ﻋﺠﺐ‬
‫ﺁﻭﺭﺩ ﻭ ﺗﻮ ﺭﺍ ﺧﻮﺵ ﺁﻳﺪ ﻭ ﺑﺮ ﺁﻧﭽﻪ ﺩﺭ ﺩﻝ ﺩﺍﺭﺩ ﺧﺪﺍ ﺭﺍ ﺷﺎﻫﺪﻱ ﮔﻴﺮﺩ ﻭﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻭ‬
‫ﺳﺨﺖﺗﺮﻳﻦ ﺩﺷﻤﻦ ﺍﺳﺖ)‪ (204‬ﻭ ﭼﻮﻥ ﺍﺯ ﻧﺰﺩ ﺗﻮ ﺑﺮﻭﺩ )ﻭ ﻳﺎ ﺑﻪ ﺭﻳﺎﺳﺖ ﺑﺮﺳﺪ( ﺑﺮﺍﻱ‬
‫ﺍﻓﺴﺎﺩ ﺩﺭ ﺯﻣﻴﻦ ﺑﻜﻮﺷﺪ ﻭ ﺯﺭﺍﻋﺖ ﻭ ﻧﺴﻞ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﺩ ﻭ ﺧﺪﺍ ﻓﺴﺎﺩ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﻧﻤﻲﺩﺍﺭﺩ)‪ (205‬ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻭ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺱ ﺍﻭ ﺭﺍ ﻋﺰﺕ ﻭ ﺗﻜﺒﺮ ﺑﺮﺍﻧﮕﻴﺰﺍﻧﺪ‪،‬‬
‫ﭘﺲ ﺩﻭﺯﺥ ﺍﻭ ﺭﺍ ﻛﺎﻓﻲ ﻭ ﺑﺪ ﺁﺭﺍﻣﮕﺎﻫﻲ ﺍﺳﺖ)‪ (206‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺟﺴﺘﻦ ﺧﻮﺷﻨﻮﺩﻱ ﺧﺪﺍ ﻣﻲﻓﺮﻭﺷﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺍﻳﻦ ﺑﻨﺪﮔﺎﻥ ﻣﻬﺮﺑﺎﻥ‬
‫ﺍﺳﺖ‪(207).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...     :‬ﻣﺮﺩﻡ ﻣﻨﺎﻓﻖ ﻭ ﭼﺮﺏﺯﺑﺎﻧﻨﺪ‬
‫ﻛﻪ ﺩﺭ ﺍﻣﻮﺭ ﺩﻧﻴﺎ ﻭﺍﺭﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺍﺯ ﺃﻣﻮﺭ ﺧﺪﺍﺷﻨﺎﺳﻲ ﻭﺩﻳﻨﻲ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻛﺎﺭﻱ‬
‫ﺑﺪﺳﺘﺸﺎﻥ ﺑﻴﻔﺘﺪ ﺯﻳﺎﻥﻛﺎﺭﻱ ﻭ ﺧﺮﺍﺏﻛﺎﺭﻱ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻣﻮﺍﻝ ﻭ ﺟﺎﻥ ﻭ ﻋﺮﺽ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ‬
‫ﺑﻴﻦ ﻣﻲﺑﺮﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻳﻚ ﺩﺳﺘﻤﺎﻝ ﺗﻴﻤﭽﻪﺍﻱ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻣﻲﻛﺸﻨﺪ‪ .‬ﻭﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻨﺎﻥ‬
‫ﺍﺷﺨﺎﺻﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﺭﺿﺎﻱ ﺧﺪﺍ ﻓﺪﺍﻛﺎﺭﻱ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭﺍﺯ ﺟﺎﻥ ﺧﻮﺩ ﻣﻲﮔﺬﺭﻧﺪ‪،‬‬

‫ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...     :‬ﺍﻭ ﺍﺳﺖ‪.‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪302‬‬

‫‪         ‬‬

‫‪            ‬‬
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‫‪‬‬
‫‪    ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺗﻤﺎﻣﺎً ﺩﺭﻣﺴﺎﻟﻤﺖ ﻭﺍﺭﺩ ﺷﻮﻳﺪ ﻭ ﭘﻴﺮﻭﻱ ﮔﺎﻣﻬﺎﻱ ﺷﻴﻄﺎﻥ ﻣﻜﻨﻴﺪ‬
‫ﺯﻳﺮﺍ ﺍﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﺷﻤﻨﻲ ﺍﺳﺖ ﺁﺷﻜﺎﺭ )‪ (208‬ﭘﺲ ﺍﮔﺮ ﻟﻐﺰﺵ ﻛﻨﻴﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺁﻳﺎﺕ‬
‫ﺭﻭﺷﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻣﺪ ﭘﺲ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ ﺍﺳﺖ‪(209).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ،‬ﻣﺴﺎﻟﻤﺖ ﺑﺎ ﻣﺮﺩﻡ ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﻧﻔﺎﻕ ﺩﺳﺖ ﺑﺮﺩﺍﺭﻧﺪ ﻭ ﻫﻤﻪ‬

‫ﻣﺆﻣﻦ ﻭ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺣﻖ ﺷﻮﻧﺪ ﻭ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﺘﺤﺪ ﻛﺮﺩﻧﺪ‪ .‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ‬

‫ﺍﺯ‪ ،‬ﺍﺳﻼﻡ ﻭ ﺗﺴﻠﻴﻢ ﺩﻳﻦ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ‪ ‬ﺣﺎﻝ ﺍﺳﺖ ﺑﺮﺍﻱ ‪‬‬

‫‪ ، ‬ﻳﻌﻨﻲ ﻫﻤﺔ ﺷﻤﺎ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺣﻖ ﺑﺎﺷﻴﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ‬
‫ﻧﺪﺍﻧﺴﺘﻪ ﻛﺎﺭﻱ ﻛﻨﻨﺪ ﻗﺎﺑﻞ ﻋﻔﻮ ﺍﺳﺖ‪ ،‬ﻭ ﺃﻣﺎ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﻋﻠﻢ ﻭ ﺁﻣﺪﻥ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻗﺮﺁﻥ‬
‫ﻛﺴﻲ ﺑﻪ ﻃﺮﻑ ﺑﺎﻃﻞ ﺑﻠﻐﺰﺩ ﻭ ﻣﻨﺤﺮﻑ ﺷﻮﺩ ﻗﺎﺑﻞ ﮔﺬﺷﺖ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺍﻳﻦ‬
‫ﻣﻮﺭﺩ ﺗﻬﺪﻳﺪﻱ ﺷﺪﻳﺪﻱ ﻧﻤﻮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺩﺍﺭﺍﻱ ﻗﺪﺭﺕ ﻭﺣﻜﻴﻢ‬
‫ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺑﻴﻬﻮﺩﻩ ﻭ ﺳﺮﺧﻮﺩ ﺷﻤﺎ ﺭﺍ ﻭﺍﮔﺬﺍﺭ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪         ‬‬ ‫‪   ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﺍﻧﺘﻈﺎﺭ ﻣﻲﻣﺎﻧﻨﺪ )ﻭ ﺍﺳﻼﻡ ﻧﻤﻲﺁﻭﺭﻧﺪ( ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺑﺮ ﻣﻼﺋﻜﻪ ﺩﺭ‬
‫ﺳﺎﻳﻪﻫﺎﻱ ﺍﺑﺮ ﺑﻴﺎﻳﺪ ﻭ ﻛﺎﺭ ﺑﮕﺬﺭﺩ‪ ،‬ﻭ ﺑﺴﻮﻱ ﺧﺪﺍﺳﺖ ﺑﺮﮔﺸﺖ ﺃﻣﻮﺭ)‪ (210‬ﺍﺯ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ‬
‫ﺑﭙﺮﺱ ﻛﻪ ﭼﻘﺪﺭ ﺍﺯ ﺁﻳﺎﺕ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺁﻣﺪ ﻭ ﻫﺮ ﻛﺲ ﻧﻌﻤﺖ ﺧﺪﺍ ﺭﺍ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﺍﻭ‬
‫ﺁﻣﺪﻩ ﺗﺒﺪﻳﻞ ﺩﻫﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺷﺪﻳﺪﺍﻟﻌﻘﺎﺏ ﺍﺳﺖ‪(211).‬‬
 303 – ‫( ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ‬2) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ ﻳﻌﻨﻲ ﺍﻳﻦ ﻳﻬﻮﺩ ﻛﻪ ﺑﻪ‬،‫ ﺭﻭﻱ ﺳﺨﻦ ﺑﺎ ﻳﻬﻮﺩ ﺍﺳﺖ‬...   :‫ ﺩﺭ ﺟﻤﻠﺔ‬:‫ﻧﻜﺎﺕ‬
‫ ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ ﻭﻣﻲﮔﻔﺘﻨﺪ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ ﺑﺎ ﻣﻼﺋﻜﻪ ﺑﺮﺍﻱ ﻣﺎ‬‫ﺣﻀﺮﺕ ﻣﻮﺳﻲ‬
‫ ﺍﮔﺮ ﭼﻨﻴﻦ ﺍﻧﺘﻈﺎﺭﻱ ﺩﺍﺷﺘﻪ‬،‫ ﺁﻳﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﻧﺘﻈﺎﺭﻱ ﺩﺍﺭﻧﺪ‬،‫ﺑﻴﺎﻭﺭ‬
‫ ﺍﺯ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ‬،‫ﺑﺎﺷﻨﺪ ﻛﺎﺭ ﺍﻳﺸﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻛﺎﺭ ﺑﮕﺬﺭﺩ ﺑﻪ ﺁﻣﺪﻥ ﻋﺬﺍﺏ‬
‫ ﻭ ﻳﺎ ﺑﮕﻮﺋﻴﻢ‬،‫ﺭﻭﻱ ﺳﺨﻦ ﺑﺎ ﻳﻬﻮﺩ ﺍﺳﺖ ﻭ ﺇﻟّﺎ ﺧﺪﺍ ﻛﻪ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺁﻥ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ‬
33 ‫ ﺁﻣﺪﻥ ﻋﺬﺍﺏ ﻭ ﺃﻣﺮ ﺧﺪﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﻧﺤﻞ ﺁﻳﺔ‬،‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻣﺪﻥ ﺧﺪﺍ‬
:‫ﻓﺮﻣﻮﺩﻩ‬

(۳۳ :‫)ﳓﻞ‬             
:‫ ﺳﻮﺭﺓ ﻧﺤﻞ ﻓﺮﻣﻮﺩﻩ‬26 ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﺔ‬

           
(۲۶ :‫)ﳓﻞ‬  ...  
‫ ﺁﻣﺪﻥ‬،‫ﻭ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺑﻪ ﺭﻭﺷﻨﻲ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﺁﻣﺪﻥ ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺁﻳﻪ‬
» :‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬.‫ ﻫﻤﻴﻦ ﻃﻮﺭ ﺍﺳﺖ ﺩﺭ ﺁﻳﺔ ﻣﺎ ﻧﺤﻦ ﻓﻴﻪ‬،‫ﺃﻣﺮ ﻭ ﻋﺬﺍﺏ ﺧﺪﺍﺳﺖ‬

‫ « ﺗﺒﺪﻳﻞ ﻧﻌﻤﺖ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻭﻋﺪﺓ ﺷﺪﺕ‬      
.‫ﻋﻘﺎﺏ ﺩﺍﺩﻩ ﺍﺳﺖ‬

           

   *          

         

             

           

            
*
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪304‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ ﺑﺮﺍﻱ ﻛﻔﺎﺭ ﺯﻳﻨﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﻣﺴﺨﺮﻩ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ‬
‫ﺁﻧﺎﻧﻜﻪ ﭘﺮﻫﻴﺰﻛﺎﺭﻧﺪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺮﺗﺮﻧﺪ ﻭ ﺧﺪﺍ ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻭﻥ‬
‫ﺣﺴﺎﺏ ﺭﻭﺯﻱ ﻣﻲﺩﻫﺪ)‪ (212‬ﻣﺮﺩﻡ ﻳﻚ ﺃﻣﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﺲ ﺧﺪﺍ ﭘﻴﻤﺒﺮﺍﻥ ﺭﺍ ﺑﺮﺍﻱ ﺍﻧﺬﺍﺭ ﻭ‬
‫ﺗﺒﺸﻴﺮ )ﺗﺮﺳﺎﻧﻴﺪﻥ ﻭ ﺑﺸﺎﺭﺕﺩﺍﺩﻥ( ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﻛﺘﺎﺑﻲ ﺑﻪ ﺣﻖ ﻧﺎﺯﻝ ﻧﻤﻮﺩ ﺗﺎ ﺍﻳﻨﻜﻪ‬
‫ﺁﻥ ﻛﺘﺎﺏ ﺑﻴﻦ ﻣﺮﺩﻡ ﺩﺭ ﺁﻧﭽﻪ ﺍﺧﺘﻼﻑ ﺩﺍﺭﻧﺪ ﺣﻜﻢ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺍﺧﺘﻼﻑ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﻧﻜﺮﺩﻧﺪ‬
‫ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﻛﺘﺎﺏ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﻟﻴﻠﻬﺎﻱ ﺭﻭﺷﻦ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻣﺪ‪،‬‬
‫ﺑﺮﺍﻱ ﺳﺘﻢ ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﭘﺲ ﺧﺪﺍ ﺑﻪ ﺇﺫﻥ ﺧﻮﻳﺶ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﺣﻘﻲ ﻛﻪ ﺩﺭ ﺁﻥ‬
‫ﺍﺧﺘﻼﻑ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻫﺪﺍﻳﺖ ﻛﺮﺩ‪ ،‬ﻭ ﺧﺪﺍ ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ‬
‫ﻣﻲﻛﻨﺪ‪(213).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﺑﺘﺪﺍ ﻣﺮﺩﻡ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍﭘﺮﺳﺘﻲ‬
‫ﻃﺒﻖ ﻓﻄﺮﺕ ﻭ ﻋﻘﻮﻟﺸﺎﻥ‪ ،‬ﻣﺘﺤﺪ ﺑﻮﺩﻧﺪ‪ .‬ﺳﭙﺲ ﺑﻮﺍﺳﻄﺔ ﺣﺴﺪ ﻭ ﻛﻴﻨﻪ ﻭ ﺣﺮﺹ ﻭ ﻃﻤﻊ ﺑﻪ‬
‫ﺩﻧﻴﺎ‪ ،‬ﺍﺧﺘﻼﻓﺎﺗﻲ ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻭ ﺭﻭﻱ ﺍﻏﺮﺍﺽ ﻋﺪﻩﺍﻱ ﺑﺪﻧﺒﺎﻝ ﺑﺎﻃﻞ ﺭﻓﺘﻨﺪ‪،‬‬
‫ﻫﻤﭽﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪ 19‬ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻣ‪‬ﺎ ﻛَﺎﻥَ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺇِﻻﱠ ﺃُﻣ‪‬ﺔً ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺓً‬
‫ﻓَﺎﺧْﺘَﻠَﻔُﻮﺍْ«‪.‬‬
‫ﻭ ﭘﺲ ﺍﺯ ﺍﻳﺠﺎﺩ ﺍﺧﺘﻼﻑ‪ ،‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺩﻋﻮﺕ ﺑﻪ ﺍﺗﺤﺎﺩ ﻭﺗﻮﺣﻴﺪ ﻭ ﺭﻓﻊ‬
‫ﺍﺧﺘﻼﻓﺸﺎﻥ ﺑﺮﺟﻮﻉ ﺑﻪ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ‪ ،‬ﭘﻴﻐﻤﺒﺮﺍﻥ ﺯﻳﺎﺩﻱ ﺑﻴﻨﺸﺎﻥ ﻣﺒﻌﻮﺙ ﻛﺮﺩ‪ .‬ﺃﻣﺎ ﺍﻳﻨﻜﻪ‬
‫ﮔﻔﺘﻴﻢ ﺍﺑﺘﺪﺍ ﻣﺮﺩﻡ ﻭﺣﺪﺕ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺃﻣﻮﺭ ﻓﻄﺮﻱ ﺍﺯ ﻗﺒﻴﻞ ﺩﻻﻟﺖ ﻧﻈﻢ ﻭﺍﺣﺪ ﺑﺮ‬
‫ﻧﺎﻇﻢ ﻭ ﺧﺎﻟﻖ ﻭﺍﺣﺪ ﻭﺃﺛﺮ ﺑﺮ ﻣﺆﺛﺮ‪ ،‬ﺫﺍﺗﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﺑﺸﺮﻱ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺍﺣﺴﺎﻥ ﺧﻮﺏ‬
‫ﺍﺳﺖ ﻭﺩﻭﺭﻍ ﻭ ﻇﻠﻢ ﻭ ﺗﻌﺪﻱ ﺑﺪ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﻳﻦ ﺃﻣﻮﺭ ﺫﺍﺗﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺫﺍﺗﻲ ﻣﻘﺪﻡ ﺑﺮ‬
‫ﻋﺮﺿﻲ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺑﻮﺍﺳﻄﺔ ﺣﺴﺪ ﻭ ﺑﺨﻞ ﻭ ﺟﺎﻩﻃﻠﺒﻲ ﻋﺎﺭﺿﻲ ﺍﺳﺖ‪" ،‬ﻭﻣﺎ‬

‫ﺑﺎﻟﺬات ﻣﻘﺪم ﻋﻠﯽ ﻣﺎ ﺑﺎﻟﻌﺮض" ﻭ ﺃﻣﺎ ﻧﻘﻼ ؛ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻫﻤﻴﻦ ﻣﻌﻨﻲ ﻇﺎﻫﺮ ﻣﻲﺷﻮﺩ‪،‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ ‪ 19‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﻛﻪ ﺩﺭ ﺑﺎﻻ ﺫﻛﺮ ﺷﺪ ﺟﻤﻠﺔ‪" :‬ﻓﺎﺧﺘﻠﻔﻮﺍ" ﺭﺍ ﺑﺎ "ﻓﺎء"‬
‫ﺁﻭﺭﺩﻩ‪ ،‬ﻳﻌﻨﻲ ﭘﺲ ﺍﺯ ﻭﺣﺪﺕ‪ ،‬ﺧﻮﺩﺷﺎﻥ ﺑﺎﺧﺘﻼﻑ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﺔ ﺳﻮﺭﺓ ﺑﻘﺮﻩ‬
 ‫‪305‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﻓﺮﻭﺩﻩ ﺧﺪﺍ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺭﺍ ﺑﺮﺍﻱ ﺭﻓﻊ ﺍﺧﺘﻼﻑ ﻓﺮﺳﺘﺎﺩ‪ .‬ﻭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﺔ ‪ 1‬ﻧﻴﺰ ﻫﻤﻴﻦ‬
‫ﻣﻌﻨﻲ ﺁﻣﺪﻩ‪ ،‬ﺩﺭ ﻓﺼﻞ ﭼﻬﺎﺭﻡ ﺁﻥ ﺧﻄﺒﻪ ﻓﺮﻣﻮﺩﻩ‪ " :‬ﻟﻤﺎ ﺑﺪل أﮐﺜﺮ ﺧﻠﻘﻪ ﻋﻬﺪ اﷲ إﻟﻴﻬﻢ‬
‫ﻓﺠﻬﻠﻮا ﺣﻘﻪ‪ ،‬واﺗﺨﺬوا اﻷﻧﺪاد ﻣﻌﻪ‪ ،‬واﺣﺘﺎﻟﺘﻬﻢ اﻟﺸﻴﺎﻃﻴﻦ ﻋﻦ ﻣﻌﺮﻓﺘﻪ‪ ،‬واﻗﺘﻄﻌﺘﻬﻢ ﻋﻦ‬
‫ﻋﺒﺎدﺗﻪ‪ ،‬ﻓﺒﻌﺚ ﻓﻴﻬﻢ رﺳﻠﻪ ‪ ،"...‬ﺗﺎ ﺁﺧﺮ‪ .‬ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭ ﺩﻻﻟﻞ‪ ،‬ﻛﺴﻲ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‬
‫ﺃﻧﺒﻴﺎء ﻣﻮﺟﺐ ﺍﺧﺘﻼﻑ ﺷﺪﻧﺪ‪ ،‬ﺻﺤﻴﺢ ﻧﮕﻔﺘﻪ‪ ،‬ﻭ ﺻﺤﻴﺢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺃﻧﺒﻴﺎء ﺑﺮﺍﻱ ﺭﻓﻊ‬

‫ﺍﺧﺘﻼﻑ ﻭﺍﻳﺠﺎﺩ ﺍﺗﺤﺎﺩ ﺁﻣﺪﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،      :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺿﻤﻴﺮ "ﻟﻴﺤﻜﻢ" ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻛﺘﺎﺏ ﻧﻪ‬
‫ﺑﻪ ﺍﻧﺒﻴﺎء‪ ،‬ﺯﻳﺮﺍ ﺿﻤﻴﺮ ﻣﻔﺮﺩ ﺍﺳﺖ ﻭ ﺃﻧﺒﻴﺎء ﺟﻤﻊ‪ .‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺿﻤﻴﺮ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﺍﷲ‬
‫ﺻﺤﻴﺢ ﻧﮕﻔﺘﻪ ﺯﻳﺮﺍ ﻛﻠﻤﺔ ﺍﷲ ﺃﺑﻌﺪ ﻭ ﻛﻠﻤﺔ ﻛﺘﺎﺏ ﺃﻗﺮﺏ ﺍﺳﺖ‪ .‬ﭘﺲ ﻓﻘﻂ ﻛﺘﺎﺏ ﺣﺎﻛﻢ ﺍﺳﺖ‬

‫ﺩﺭ ﺭﻓﻊ ﺍﺧﺘﻼﻑ‪ .‬ﻭﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻓﻘﻂ ﻗﺮﺁﻥ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ،  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻮﺟﺪ ﺍﺧﺘﻼﻑ ﭘﺲ ﺍﺯ ﺁﻣﺪﻥ ﺃﻧﺒﻴﺎء ﻭ ﻛﺘﺐ ﺁﺳﻤﺎﻧﻲ‬

‫ﺩﻛﺎﻧﺪﺍﺭﺍﻥ ﻇﻠﻢ ﻭ ﺣﺴﺪ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ ،   :‬ﻭ ﻣﻮﺟﺪ ﺍﺧﺘﻼﻑ ﻭ ﻣﻘﺼﺮ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻨﺪ ﻛﻪ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺁﺷﻨﺎ ﺑﻮﺩﻩ ﻭ ﻛﺘﺎﺏ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺭﻭﻱ ﺣﺮﺹ‬
‫ﻳﻦ أُوﺗُﻮﻩُ ِﻣﻦ ﺑَـ ْﻌ ِﺪ َﻣﺎ‬ ‫ﱠِ‬
‫ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺭﻳﺎﺳﺖ ﺍﻳﺠﺎﺩ ﺍﺧﺘﻼﻑ ﻣﻲﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬إِﻻﱠ اﻟﺬ َ‬
‫ﺎت ﺑَـﻐْﻴﺎً ﺑَـ ْﻴـﻨَـ ُﻬ ْﻢ‪ ،‬ﻳﻌﻨﻲ "واﻟﺬﻳﻦ أوﺗﻮا اﻟﺘﻮراة و أوﺗﻮا اﻹﻧﺠﻴﻞ و أوﺗﻮا اﻟﻘﺮآن"‪،‬‬
‫َﺟﺎءﺗْـ ُﻬ ُﻢ اﻟْﺒَـﻴﱢـﻨَ ُ‬
‫ﻭﺁﻧﺎﻥ ﻫﻤﻴﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻱ ﻭ ﻣﺴﻠﻤﻴﻦ ﻣﻲﺑﺎﺷﻨﺪ ﻛﻪ ﺍﻛﺜﺮﺷﺎﻥ ﺑﺎﻋﺚ ﺍﺧﺘﻼﻑ‬
‫ﺩﺭ ﺃﻣﺖ ﺧﻮﺩ ﺷﺪﻩﺍﻧﺪ ﻭ ﺗﻔﺮﻗﻪ ﻭ ﺷﻘﺎﻕ ﻭ ﻋﻨﺎﺩ ﺭﺍ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻫﺮ ﻛﺲ‬
‫ﻃﺎﻟﺐ ﺣﻖ ﻭ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺁﻥ ﺳﻌﻲ ﻛﻨﺪ ﻭ ﺑﻪ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ‪،‬‬
‫ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﻫﺮ ﻛﺲ ﺑﺎﻳﺪﺧﻮﺩ ﺳﻌﻲ ﻛﻨﺪ ﻭ ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﺍﻧﺪﺍﺯﺩ‬
‫ﻭ ﺑﺎﻣﻴﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻧﺒﺎﺷﺪ‪ .‬ﻭﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺍﺯ ﺩﻳﻦ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺯ ﻣﺬﺍﻫﺐ ﺍﺳﺖ‪:‬‬

‫ﻓﺮﻕ ﺑﻴﻦ ﺩﻳﻦ ﻭ ﻣﺬﻫﺐ‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪306‬‬

‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﻳﻦ ﺗﻮﺣﻴﺪ‪ ،‬ﻭ ﺩﻋﻮﺕ ﺑﻪ ﺍﺗﺤﺎﺩ ﻣﻲﻛﻨﺪ‪ ،‬ﻭﻟﻲ ﻣﺬﺍﻫﺒﻲ ﻛﻪ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﻣﻮﺟﺪ‬
‫ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ ،‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻓﺮﻕﻫﺎﻱ ﺑﻴﻦ ﺩﻳﻦ ﻭﻣﺬﻫﺐ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫‪ -1‬اﻟﺪﻳﻦ ﻣﻦ اﷲ و اﻟﻤﺬﻫﺐ ﻣﻦ اﻟﻨﺎس‪» .‬ﺩﻳﻦ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻭ ﻣﺬﻫﺐ ﺳﺎﺧﺘﺔ ﺑﺸﺮ‬
‫ﺍﺳﺖ«‪.‬‬
‫‪ -2‬اﻟــﺪﻳﻦ ﻳــﺪﻋﻮا إﻟــﯽ اﻹﺗﺤــﺎد واﻟﺘﻮﺣﻴــﺪ و اﻟﻮﻓــﺎق‪ ،‬واﻟﻤــﺬﻫﺐ ﻳــﺪﻋﻮ إﻟــﯽ اﻟﻌﻨــﺎد واﻟﺘﻔﺮﻗــﺔ‬
‫واﻟﺸﻘﺎق‪» .‬ﺩﻳﻦ ﺩﻋﻮﺕ ﺑﻪ ﺍﺗﺤﺎﺩ ﻭ ﺗﻮﺣﻴﺪ ﻣﻲ ﻛﻨﺪ ﻭﻟﻲ ﻣﺬﻫﺐ ﺑﺪﺷﻤﻨﻲ ﻭ ﺗﻔﺮﻗﻪ ﻭ ﺟﻨﮓ‬
‫ﻭ ﺍﺧﺘﻼﻑ‪.‬‬
‫‪ -3‬ﺩﻳﻦ ﻣﺮﺩﻡ ﺭﺍ ﺑﺨﺪﺍ ﺗﻮﺟﻪ ﻣﻲ ﺩﻫﺪ‪ ،‬ﻭﻟﻲ ﻣﺬﻫﺐ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﻭﻟﻴـﺎ ﻭ ﺍﺣﺒـﺎﺭ‬
‫)ﻳﻌﻨﻲ ﺑﺰﺭﮔﺎﻥ ﻳﻬﻮﺩ(‪ ،‬ﻭ ﺩﺭ ﺩﻳﻦ ﺩﺭ ﻋﺒﺎﺩﺕ ﺧﻮﺍﻧﺪﻥ ﻏﻴـﺮ ﺧـﺪﺍ ﺷـﺮﻙ ﺍﺳـﺖ‪ ،‬ﻭﻟـﻲ ﺩﺭ‬
‫ﻣﺬﻫﺐ ﺧﻮﺍﻧﺪ ﺑﻨﺪﮔﺎﻥ ﻣﻘﺮﺏ ﻻﺯﻡ ﻭ ﻣﻮﻛﺪ ﺍﺳﺖ‪.‬‬
‫‪ -4‬ﺩﻳﻦ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﺍﺳﺖ ﻭ ﻳﻚ ﻋﺮﺏ ﺑﻴﺴﻮﺍﺩ ﺑـﺰﻭﺩﻱ ﺁﻥ ﺭﺍ ﻓـﺮﺍ ﻣـﻲ ﮔﺮﻓـﺖ‪ ،‬ﻭﻟـﻲ‬
‫ﻣﺬﻫﺐ ﺳﺨﺖ ﻭ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﭘﻨﺠﺎﻩ ﺳـﺎﻝ ﺗﺤﺼـﻴﻞ ﻭ ﺩﺭﺱ ﺑﺨﻮﺍﻧﻨـﺪ ﺗـﺎ ﺷـﺎﻳﺪ‬
‫ﺑﻔﻬﻤﻨﺪ‪.‬‬
‫‪ -5‬ﺩﻳﻦ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﻣﺆﺛﺮ ﻧﻤﻲ ﺩﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﻣﺬﻫﺐ ﻏﻴﺮ ﺧﺪﺍ ﻣﺆﺛﺮ ﻣﻲ ﺩﺍﻧﺪ‪.‬‬
‫‪ -6‬ﺩﻳﻦ ﻣﻮﺟﺐ ﻋﺰﺕ ﻭ ﺷﻬﺎﻣﺖ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻣـﺬﻫﺐ ﻣﻮﺟـﺐ ﺫﻟـﺖ ﻭ ﺗﻤﻠـﻖ ﺍﺳـﺖ‪ ،‬ﻭ‬
‫ﻣﺪﺍﺣﻲ ﺑﺮﺍﻱ ﺑﺰﺭﮔﺎﻥ ﻣﺬﻫﺐ ﻻﺯﻡ ﺍﺳﺖ ﺣﺘﻲ ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﺒـﺮ ﺷـﺎﻥ ﻧﻴـﺰ ﺑﺎﻳـﺪ ﻣـﺪﺍﺣﻲ ﻭ‬
‫ﭼﺎﭘﻠﻮﺳﻲ ﻫﺎﻱ ﺯﻳﺎﺩ ﻛﺮﺩ‪.‬‬
‫‪ -7‬ﺩﺭ ﺩﻳﻦ ﻛﺴﻲ ﺣﻖ ﺟﻌﻞ ﻗﺎﻧﻮﻥ ﻭ ﺣﻖ ﻓﺘﻮﻱ ﻭ ﺭﺍﻱ ﻭ ﺻﺪﻭﺭ ﺣﻜﻢ ﻧﺪﺍﺭﺩ ﺟـﺰ ﺧـﺪﺍ‪،‬‬
‫ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ‪ ،‬ﺑﺰﺭﮔﺎﻥ ﻣﺬﻫﺐ ﻭ ﻫﺮ ﺍﻣﺎﻡ ﻭ ﻣﻼﺋﻲ ﺣﻖ ﻓﺘﻮﻱ ﺩﺍﺷﺘﻪ ﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﻗﻮﺍﻋـﺪ‬
‫ﻭ ﻗﻮﺍﻧﻴﻨﻲ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﻭ ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﺍﺣﻜﺎﻡ ﺁﻥ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻧﺪﺍﺭﺩ ﻭﻟـﻲ ﺩﺭ ﻣـﺬﻫﺐ ﻫـﺮ‬
‫ﺳﺎﻝ ﻓﺘﻮﻱ ﻭ ﺣﻜﻢ ﻋﻮﺽ ﻣﻲ ﺗﻮﺍﻧﺪ ﻋﻮﺽ ﺷﻮﺩ‪ ،‬ﻭ ﻧﻴﺰ ﺑﻪ ﻓﻮﺕ ﻣﻼ ﺍﺣﻜﺎﻡ ﺍﻭ ﺍﺯ ﺍﻋﺘﺒﺎﺭ‬
‫ﺳﺎﻗﻂ ﻣﻲ ﺷﻮﺩ‪.‬‬
‫‪ -8‬ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﺤﻜﻢ ﺁﻳﻪ )‪ (165‬ﺳﻮﺭﻩ ﻧﺴﺎء‪ ،‬ﭘﺲ ﺍﺯ ﺍﻧﺒﻴﺎ ﻛﺴﻲ ﺩﻳﮕﺮ ﺣﺠﺖ ﻧﻴﺴﺖ‪،‬‬
‫ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ ﻫﺮ ﺍﻣﺎﻡ ﻭ ﻏﻴﺮ ﺍﻣﺎﻡ ﻣﻤﻜﻦ ﺍﺳﺖ ﺣﺠﺖ ﺑﺎﺷﺪ‪.‬‬
 ‫‪307‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪ -9‬ﺩﺭ ﺩﻳﻦ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺍﻭﻟﻮ ﺍﻷﻣﺮ ﺻﺎﻟﺤﻲ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﺠﺮﻱ ﺍﺣﻜﺎﻡ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﺩﺭ‬
‫ﻣﺬﻫﺐ ﻣﻤﻜﻦ ﺍﺳﺖ ﻏﺎﻳﺐ ﻭ ﺍﺯ ﺩﺳﺘﺮﺱ ﻣﺮﺩﻡ ﺧﺎﺭﺝ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺩﺭ ﺩﻳـﻦ ﺍﺳـﻼﻡ ﺍﻧﺘﺨـﺎﺏ‬
‫ﺯﻣﺎﻣﺪﺍﺭ ﻭ ﺍﻭﻟﻮ ﺍﻷﻣﺮ ﺑﺎ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ ﺍﻧﺘﺨﺎﺏ ﺍﻣﺎﻡ ﻭ ﺯﻣﺎﻣﺪﺍﺭ ﺑﺎ ﺧﺪﺍ ﺍﺳﺖ‪،‬‬
‫ﻳﻌﻨﻲ ﺍﻧﺘﺼﺎﺑﻲ ﺍﺳﺖ ﻧﻪ ﺍﻧﺘﺨﺎﺑﻲ‪.‬‬
‫‪ -10‬ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﺤﻜﻢ ﺁﻳﻪ )‪ (74‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ ﻫﺮ ﻛﺲ ﻣﻲ ﺗﻮﺍﻧـﺪ ﺑـﺎ ﻛﺴـﺐ ﻋﻠـﻢ ﻭ‬
‫ﻋﻤﻞ ﺍﻣﺎﻡ ﺍﻟﻤﺘﻘﻴﻦ ﮔﺮﺩﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ ﺍﻣﺎﻡ ﻣﻨﺤﺼﺮ ﺑـﻪ ﭼﻨـﺪ ﻧﻔـﺮﻱ ﺍﺳـﺖ ﻛـﻪ ﺍﻫـﻞ‬
‫ﻣﺬﻫﺐ ﻣﻌﻴﻦ ﻛﻨﻨﺪ‪.‬‬
‫‪ -11‬ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺷﻌﺎﺋﺮ ﺩﻳﻨﻲ ﺑﻪ ﺟﻌﻞ ﺇﻟﻬﻲ ﺑﻮﺩﻩ ﻭ ﻣﻨﺤﺼﺮ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ‬
‫ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﺮﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻣﺬﺍﻫﺐ ﺷﻌﺎﺋﺮ ﻣﺬﻫﺒﻲ ﺍﺯ ﻗﺒﻴﻞ ﺳﺎﺧﺘﻦ‬
‫ﮔﻨﺒﺪ ﻃﻼ ﻭ ﺳﻴﻨﻪﺯﺩﻥ ﻭ ﺩﻡﮔﺮﻓﺘﻦ ﻭ ﻏﻴﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺩﻳﻦ ﻟﻌﻦ ﻭ ﺳﺐ ﻭ‬
‫ﺗﻜﻔﻴﺮ ﻭ ﻗﺬﻑ ﻭ ﻓﺤﺶ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭﻣﺬﻫﺐ ﻟﻌﻦ ﻭ ﻃﻌﻦ ﻭ ﺗﻜﻔﻴﺮ‬
‫ﻣﺴﺘﺤﺐ ﻣﺆﻛﺪ ﻭ ﺍﺯ ﻣﻮﺍﺩ ﻣﺬﻫﺒﻲ ﺍﺳﺖ‪.‬‬
‫‪ -12‬ﻓﺮﻭﻉ ﺩﻳﻦ ﺍﺳﻼﻡ ﻋﺪﺩ ﻣﻌﻴﻨﻲ ﺑﻮﺩﻩ‪ ،‬ﻭﻟﻲ ﺩﺭﻣﺬﻫﺐ ﺯﻳﺎﺩﺗﺮ‪.‬‬
‫‪ -13‬ﺩﺭ ﺩﻳﻦ ﺍﻟﻬﻲ ﺗﻌﻴﻴﻦ ﻋﺪﺩ ﻭ ﺷﻤﺎﺭﺓ ﺍﺻﻮﻝ ﺩﻳﻦ ﺑﺎ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭﻣﺬﻫﺐ‬
‫ﺗﻌﻴﻴﻦ ﺍﺻﻮﻝ ﺩﻳﻦ ﺑﺎ ﻣﺮﺩﻡ ﻣﺬﻫﺒﻲ ﺍﺳﺖ‪.‬‬
‫‪ -14‬ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﻫﺮ ﺍﻣﺎﻡ ﻭ ﻣﺄﻡ ﻭﻣﻲ ﺗﺎﺑﻊ ﺩﻳﻨﻨﺪ ﻭ ﺩﻳﻦ ﻫﺮ ﺩﻭ ﻳﻚ ﺟﻮﺭ ﺍﺳﺖ‪،‬‬
‫ﻭﻟﻲ ﺩﺭﻣﺬﻫﺐ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﻣﺎﻡ ﻭ ﺍﻣﺎﻣﺖ ﺍﺻﻞ ﺩﻳﻦ ﺑﺎﺷﺪ ﻧﻪ ﺗﺎﺑﻊ ﺁﻥ‪ ،‬ﻭ ﺩﺭ ﺩﻳﻦ ﺇﻟﻬﻲ‪،‬‬
‫ﺩﻳﻦ ﺍﻣﺎﻡ ﻭ ﻣﺄﻣﻮﻡ ﻭ ﺗﻜﻠﻴﻒ ﺁﻥ ﻓﺮﻗﻲ ﻧﺪﺍﺭﺩ ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ ﻓﺮﻕ ﺩﺍﺭﺩ‪.‬‬
‫‪ -15‬ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﻳﻦ ﺗﺒﻌﻴﺾﻧﮋﺍﺩ ﻧﻴﺴﺖ ﻭﻫﻤﺔ ﻣﺮﺩﻡ ﻣﺴﺎﻭﻳﻨﺪ ﻭﺍﻣﺘﻴﺎﺯ ﻧﺰﺩ ﺧﺪﺍ ﺑﻪ‬
‫ﺗﻘﻮﻱ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻣﺬﻫﺐ ﺳﻴﺪ ﻭﻏﻴﺮ ﺳﻴﺪ ﻭ ﺭﻭﺣﺎﻧﻲ ﻭ ﻏﻴﺮ ﺭﻭﺣﺎﻧﻲ ﻭ ﺍﻣﺎﻡ ﻭﻣﺄﻣﻮﻡ ﻫﺮ‬
‫ﻛﺪﺍﻡ ﺍﻣﺘﻴﺎﺯﺍﺗﻲ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻳﻦ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺻﺪﺭ ﺍﺳﻼﻡ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺩﻳﻦ ﺇﻟﻬﻲ‬
‫ﺧﻤﺲ ﻭ ﺳﻬﻢ ﺍﻣﺎﻡ ﻧﺒﻮﺩﻩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻋﻠﻲ ﻣﺮﺗﻀﻲ‪ ‬ﺍﺯﻛﺎﺳﺐ ﻭ ﺗﺎﺟﺮ ﺳﻬﻢ‬
‫ﺍﻣﺎﻡ ﻧﮕﺮﻓﺘﻪ‪ ،‬ﻭﻟﻲ ﺩﺭﻣﺬﻫﺐ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﻣﺬﻫﺒﻲ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺩﻳﻦ ﻛﺴﻲ ﺣﻖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪308‬‬

‫ﮔﺮﻓﺘﻦ ﺍﺟﺮ ﺑﺮﺍﻱ ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ ﮔﺮﻓﺘﻦ ﺍﺟﺮ ﺭﺍﺋﺞ ﻭ ﺍﺯ ﻟﻮﺍﺯﻡ ﻣﺬﻫﺒﻲ‬
‫ﺍﺳﺖ‪.‬‬
‫‪ -16‬ﺩﺭ ﺍﺳﻼﻡ ﻧﺬﺭ ﻭ ﻭﻗﻒ ﺑﺮﺍﻱ ﻣﻘﺒﺮﻩﻫﺎ ﻧﺒﻮﺩﻩ ﻭ ﺑﻠﻜﻪ ﺍﺳﺮﺍﻑ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫ﺩﺭ ﻣﺬﻫﺐ ﻧﺬﻭﺭﺍﺕ ﻭ ﻣﻮﻗﻮﻓﺎﺕ ﻭ ﻫﺪﺍﻳﺎ ﺑﺮﺍﻱ ﻣﻘﺒﺮﻩﻫﺎ ﺑﺴﻴﺎﺭ ﻭ ﺍﺯ ﺭﺳﻮﻡ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪ -17‬ﺩﺭ ﺩﻳﻦ ﺇﻟﻬﻲ ﺗﻘﻠﻴﺪ ﻧﺒﻮﺩﻩ ﻭﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﻭﺍﺟﺐ ﺑﻮﺩﻩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻣﺬﻫﺐ ﺗﻘﻠﻴﺪ‬
‫ﻻﺯﻡ ﺑﻠﻜﻪ ﻭﺍﺟﺐ ﺍﺳﺖ‪.‬‬
‫‪ -18‬ﻣﻘﺮﺭﺍﺕ ﺩﻳﻨﻲ ﻣﻮﺟﺐ ﻋﺰﺕ ﻭ ﺭﻓﻌﺖ ﻭﺷﻬﺎﻣﺖ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻣﻘﺮﺭﺍﺕ ﻣﺬﻫﺒﻲ‬
‫ﻣﻮﺟﺐ ﺫﻟﺖ ﻭ ﺗﻤﻠﻖ ﻭ ﭘﺴﺘﻲ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻣﺎ ﺩﺭ ﻛﺘﺎﺏ ﺩﻋﺎﻫﺎﺋﻲ ﺍﺯ ﻗﺮﺁﻥ ﻧﻴﺰ‪ ،‬ﻣﻮﺍﺩ ﻓﺮﻕ ﺑﻴﻦ ﺩﻳﻦ ﻭ ﻣﺬﻫﺐ ﺭﺍ ﺑﻪ ﺍﺷﺎﺭﻩ‬
‫ﺁﻭﺭﺩﻩﺍﻳﻢ‪ ،‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬

‫‪             ‬‬

‫‪           ‬‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﮔﻤﺎﻥ ﺩﺍﺭﻳﺪ ﻛﻪ ﺑﻪ ﺑﻬﺸﺖ ﻣﻲﺭﻭﻳﺪ ﻭ ﻫﻨﻮﺯ ﻣﺎﻧﻨﺪ ﭘﻴﺸﻴﻨﻴﺎﻧﻲ ﻛﻪ ﻗﺒﻞ ﺍﺯ‬
‫ﺷﻤﺎ ﺭﻓﺘﻪﺍﻧﺪ ﮔﺮﻓﺘﺎﺭ ﻧﺸﺪﻩﺍﻳﺪ‪ ،‬ﺳﺨﺘﻲﻫﺎ ﻭ ﺿﺮﺭﻫﺎ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺳﻴﺪ ﺗﺎ ﺣﺪﻱ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﻭ‬
‫ﻣﺆﻣﻨﻴﻦ ﺑﺎ ﺍﻭ ﻣﻲﮔﻔﺘﻨﺪ ﻳﺎﺭﻱ ﺧﺪﺍ ﻛﻲ ﻭ ﻛﺠﺎ ﺍﺳﺖ‪ ،‬ﺁﮔﺎﻩ ﺑﺎﺵ ﻳﺎﺭﻱ ﺧﺪﺍ‬
‫ﻧﺰﺩﻳﻜﺴﺖ‪(214).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺃﻧﺒﻴﺎء ﻭ ﻣﺮﺳﻠﻴﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﻼﻫﺎ ﺻﺎﺑﺮﻧﺪ‪ ،‬ﺁﻧﻘﺪﺭ ﮔﺮﻓﺘﺎﺭ ﺑﻼ ﻭ ﻋﻨﺎﺩ ﻗﻮﻡ‬
‫ﺧﻮﺩ ﻣﻲﺷﺪﻧﺪ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻭﻋﺪﻩﻫﺎﻱ ﺇﻟﻬﻲ ﺑﻲﺻﺒﺮﻱ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻣﻲﮔﻔﺘﻨﺪ ﻳﺎﺭﻱ ﺧﺪﺍ‬
‫ﻛﺠﺎ ﻭﻛﻲ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﺭﻣﻜﻪ ﻣﺒﺘﻼ ﺑﻪ ﺣﺒﺲ ﻭﺷﻜﻨﺠﻪ ﻭ‬
‫ﺁﺯﺍﺭ ﻣﺸﺮﻛﻴﻦ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﻋﺪﺍﻭﺕ ﻭ ﻓﺤﺶ ﻭ ﺳﺮﺯﻧﺶ ﻭ ﻫﻮﻛﺮﺩﻥ ﻭ ﻣﺴﺨﺮﻩ ﻭ ﻣﻨﻊ‬
‫ﻣﻌﺎﻣﻼﺕ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﻲﻛﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﻣﺪﻳﻨﻪ ﺁﻣﺪﻧﺪ ﺑﺎﺯ ﺑﻪ ﻣﺤﺎﺻﺮﺓ ﺍﻗﺘﺼﺎﺩﻱ ﻭ‬
‫ﻃﺮﻓﻴﺖ ﻳﻬﻮﺩ ﻭ ﻣﺸﺮﻛﻴﻦ ﻭﺟﻨﮓ ﻭﺟﺪﺍﻝ ﻭ ﻛﺸﺘﻦ ﻭﻗﻄﻊ ﺩﺳﺖ ﻭ ﭘﺎ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩﻧﺪ‪،‬‬
 ‫‪309‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﭼﻨﺎﻧﻜﻪ ﺧﺒﺎﺏ ﺑﻦ ﺍﺭﺕ ﺭﺍ ﺑﻪ ﺟﺮﻡ ﺗﻮﺣﻴﺪ ﮔﺮﻓﺘﺎﺭ ﻭ ﻣﻴﺎﻥ ﺁﺗﺶ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭﻛﻤﺮ ﺍﻭ ﺭﺍ‬
‫ﺳﻮﺯﺍﻧﻴﺪﻧﺪ ﻛﻪ ﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ ﺧﻮﻥ ﻭ ﭼﺮﻙ ﺍﺯ ﺁﻥ ﻣﻲﺁﻣﺪ‪ ،‬ﮔﻮﻳﺪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺷﻜﺎﻳﺖ ﺍﺯ ﺁﺯﺍﺭ ﻣﺸﺮﻛﻴﻦ ﻛﺮﺩﻳﻢ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺃﻣﻢ ﭘﻴﺶ ﺍﺯ ﺷﻤﺎ ﺑﻪ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴﺎﻡ ﺑﻼ ﺻﺒﺮ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﺣﺘﻲ ﺍﻳﻨﻜﻪ ﺑﻌﻀﻲ ﺭﺍ ﺑﺎ ﺍﺭﻩ ﺩﻭ ﻧﻴﻤﻪ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺷﺎﻧﻪﻫﺎﻱ ﺁﻫﻨﻴﻦ ﺑﺪﻥ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺷﺎﻧﻪ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﮔﻮﺷﺖ ﺑﺪﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺍﺳﺘﺨﻮﺍﻥ ﺟﺪﺍ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﭼﻪ ﻗﺪﺭ ﻋﻤﺎﺭ ﻭ‬
‫ﺑﻼﻝ ﻭ ﺻﻬﻴﺐ ﻭ ﺧﺒﻴﺐ ﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﺳﺎﻳﺮﻳﻦ ﺭﺍ ﺁﺯﺍﺭ ﻛﺮﺩﻧﺪ‪ .‬ﭘﺲ ﻣﺆﻣﻨﻴﻦ ﺯﻣﺎﻥ ﻣﺎ‬
‫ﺑﺎﻳﺪ ﺑﺪﺍﻧﻨﺪ ﺑﻲﺍﻣﺘﺤﺎﻥ ﻭ ﺍﺑﺘﻼء ﺍﺩﻋﺎﻱ ﺍﻳﻤﺎﻥ ﺍﺭﺯﺷﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺑﻲﺻﺒﺮﻱ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﻼﻫﺎ‬
‫ﻳﻜﻲ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺍﻧﺒﻴﺎ ﺑﻮﺩﻩ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﺩﺭ ﺁﻳﺎﺕ ﻣﺘﻌﺪﺩﻩ ﺃﻣﺮ ﺑﻪ ﺍﺳﺘﻐﻔﺎﺭ ﻛﺮﺩﻩ‪.‬‬

‫‪          ‬‬

‫‪            ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﺯ ﺗﻮ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﭼﻪ ﺍﻧﻔﺎﻕ ﺑﻜﻨﻨﺪ‪ ،‬ﺑﮕﻮ ﺁﻧﭽﻪ ﺍﺯ ﺧﻴﺮ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﭘﺲ‬
‫ﺑﺮﺍﻱ ﻭﺍﻟﺪﻳﻦ ﻭﻧﺰﺩﻳﻜﺎﻥ ﻭ ﻳﺘﻴﻤﺎﻥ ﻭ ﻣﺴﺎﻛﻴﻦ ﻭ ﻏﺮﺑﺎء ﺩﺭ ﺭﺍﻩﻣﺎﻧﺪﻩ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻫﺮ ﻛﺎﺭ‬
‫ﺧﻴﺮﻱ ﺑﻜﻨﻴﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺩﺍﻧﺎﺳﺖ‪(215).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺳﺎﺋﻞ ﺳﺆﺍﻝ ﻛﺮﺩﻩ ﺍﺯ ﺍﻳﻨﻜﻪ ﭼﻪ ﭼﻴﺰ ﺍﻧﻔﺎﻕ ﻛﻨﺪ؟ ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ‬
‫ﻓﺮﻣﻮﺩﻩ ﻣﺼﺮﻑ ﺁﻥ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ‪ .‬ﻳﻌﻨﻲ ﻫﺮ ﭼﻪ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﻛﻢ ﻭ ﻳﺎ ﺯﻳﺎﺩ ﺑﺎﻳﺪﺑﻪ‬
‫ﻣﺼﺮﻑ ﺁﻥ ﺍﻫﻤﻴﺖ ﺑﺪﻫﻴﺪ‪.‬‬
‫‪            ‬‬

‫‪              ‬‬

‫‪              ‬‬
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‫‪           ‬‬

‫‪           ‬‬

‫‪           ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪310‬‬

‫‪            ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﻘﺮﺭ ﺷﺪ ﺑﺮ ﺷﻤﺎ ﺟﻬﺎﺩ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺟﻬﺎﺩ ﻧﺎﺧﻮﺵﺁﻣﺪ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺷﺎﻳﺪ ﭼﻴﺰﻱ ﺭﺍ ﻧﺎﺧﻮﺵ ﺩﺍﺭﻳﺪ ﻛﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺏ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺷﺎﻳﺪ ﭼﻴﺰﻱ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺑﺪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ ﻭ ﺷﻤﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ )‪ (216‬ﺍﺯ ﻗﺘﺎﻝ ﺩﺭ‬
‫ﻣﺎﻩ ﺣﺮﺍﻡ ﺍﺯ ﺗﻮ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺑﮕﻮ ﻗﺘﺎﻝ ﺩﺭ ﺁﻥ ﻛﺎﺭ ﺑﺰﺭگ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺻﺪ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻭ‬
‫ﻛﻔﺮ ﺑﻪ ﺍﻭ ﻭ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﻭ ﺑﻴﺮﻭﻥﻛﺮﺩﻥ ﺍﻫﻠﺶ ﺍﺯ ﺁﻥ‪ ،‬ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ ﻧﺰﺩ ﺧﺪﺍ‪ ،‬ﻭ ﻓﺘﻨﻪ‬
‫ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﻛﺸﺘﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﺷﻤﺎ ﻛﺎﺭﺯﺍﺭ ﻣﻲﻛﻨﻨﺪ ﺗﺎ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺩﻳﻨﺘﺎﻥ‬
‫ﺑﺮﮔﺮﺩﺍﻧﻨﺪ ﺍﮔﺮ ﺑﺘﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺍﺯ ﺷﻤﺎ ﺍﺯ ﺩﻳﻨﺶ ﺑﺮﮔﺮﺩﺩ ﺳﭙﺲ ﺩﺭ ﺣﺎﻝ ﻛﻔﺮ ﺑﻤﻴﺮﺩ‪،‬‬
‫ﭘﺲ ﺍﻳﻦ ﻛﺴﺎﻥ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺩﺭ ﺩﻧﻴﺎﻭ ﺁﺧﺮﺕ ﻧﺎﭼﻴﺰ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﺴﺎﻥ ﺍﻫﻞ ﺁﺗﺸﻨﺪ ﻛﻪ ﺩﺭ ﺁﻥ‬
‫ﺟﺎﻭﻳﺪ ﺑﻤﺎﻧﻨﺪ‪(217).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺩﺭﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺳﺆﺍﻻﺗﻲ ﺷﺪﻩ ﻭ ﭼﻮﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻧﻤﻲﺩﺍﻧﺴﺘﻪ‪ ،‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺟﻮﺍﺏ ﺩﺍﺩﻩ‪ ،‬ﻭ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‪ ،   :‬ﺍﺯ‬
‫ﺁﻥ ﺟﻤﻠﻪ ﺣﻜﻢ ﻗﺘﺎﻝ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻫﺠﺮﺕ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﭼﻮﻥ ﺩﺭ ﻣﻜﻪ ﻧﻔﺮﺍﺕ ﻣﺴﻠﻤﻴﻦ‬
‫ﻛﻢ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺗﻤﻜﻦ ﺍﺯ ﺟﻬﺎﺩ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺳﺎﻝ ﺩﻭﻡ ﻫﺠﺮﺕ ﻛﻪ ﻧﻔﺮﺍﺕ ﻻﻳﻘﻲ ﻣﺴﻠﻤﺎﻥ‬
‫ﺷﺪﻧﺪ ﺣﻜﻢ ﺟﻬﺎﺩ ﺁﻣﺪ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺣﻜﻢ ﻗﺘﺎﻝ ﺩﺭ ﻣﺎﻩ ﺣﺮﺍﻡ ﻭ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﺍﺳﺖ ﻛﻪ ﺗﺤﺮﻳﻢ‬
‫ﺷﺪﻩ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺣﻜﻢ ﻣﺮﺗﺪ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺍﺯ ﺍﺳﻼﻡ ﺑﺮﮔﺮﺩﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻧﻜﺎﺭ ﺍﺻﻞ ﻭ ﻳﺎ ﺑﻪ ﺍﻧﻜﺎﺭ‬
‫ﻳﻜﻲ ﺍﺯ ﻓﺮﻭﻋﺎﺕ ﻣﺴﻠﻤﺔ ﺑﺪﻳﻬﻲ ﺍﻭ ﻛﺎﻓﺮ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻪ ﻫﻤﺎﻥ ﺣﺎﻝ ﺑﻤﻴﺮﺩ ﺍﻫﻞ ﺩﻭﺯﺥ‬
‫ﺍﺳﺖ‪.‬‬

‫‪          ‬‬

‫‪     ‬‬

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 ‫‪311‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻘﻘﺎ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﻫﺠﺮﺕ ﻛﻨﻨﺪ ﻭ ﺟﻬﺎﺩ ﻧﻤﺎﻳﻨﺪ ﺩﺭ ﺭﺍﻩ‬
‫ﺧﺪﺍ‪ ،‬ﺁﻧﺎﻥ ﺍﻣﻴﺪﻭﺍﺭﻧﺪ ﺑﻪ ﺭﺣﻤﺖ ﺧﺪﺍ‪ ،‬ﻭ ﺧﺪﺍ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ‬
‫ﺍﺳﺖ‪(218).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ... :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﻣﺘﺼﻒ ﺑﻪ ﺻﻔﺎﺕ ﻣﺆﻣﻨﻴﻦ‬

‫ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﻣﺠﺎﻫﺪﻳﻦ ﺷﺪ ﺑﺎﻳﺪ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻪ ﺭﺣﻤﺖ ﺣﻖ ﺑﺎﺷﺪ‪ ،‬ﻧﻪ ﻫﺮ ﻛﺲ ﻛﻪ ﻓﺎﻗﺪ ﺍﻳﻦ‬
‫ﺍﻭﺻﺎﻑ ﻭ ﺍﻓﻌﺎﻝ ﺍﺳﺖ‪.‬‬

‫‪          ‬‬

‫‪           ‬‬

‫‪           ‬‬
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‫‪             ‬‬

‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﺯ ﺗﻮ ﻣﻲﭘﺮﺳﻨﺪ ﺍﺯ ﺷﺮﺍﺏ ﻭ ﻗﻤﺎﺭ‪ ،‬ﺑﮕﻮ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﮔﻨﺎﻫﻲ ﺑﺰﺭگ ﻭ ﻣﻨﺎﻓﻌﻲ‬
‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻭ ﮔﻨﺎﻫﺸﺎﻥ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺳﻮﺩﺷﺎﻥ ﻭ ﺍﺯ ﺗﻮ ﻣﻲﭘﺮﺳﻨﺪ ﻛﻪ ﭼﻪ ﭼﻴﺰ ﺍﻧﻔﺎﻕ‬
‫ﻛﻨﻨﺪ؟ ﺑﮕﻮ ﺯﻳﺎﺩﻱ ﺭﺍ‪ ،‬ﺧﺪﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻳﺎﺕ ﺭﺍ ﺗﺎ ﺷﺎﻳﺪ ﻓﻜﺮ ﻛﻨﻴﺪ)‪(219‬‬
‫ﺩﺭ ﺩﻧﻴﺎ ﻭﺁﺧﺮﺕ‪ ،‬ﻭ ﺍﺯ ﻳﺘﻴﻤﺎﻥ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻨﺪ؟ ﺑﮕﻮ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺍﺻﻼﺡ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﺑﺎ ﺍﻳﺸﺎﻥ ﻣﺨﺎﻟﻄﻪ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺑﺮﺍﺩﺭﺍﻥ ﺷﻤﺎﻳﻨﺪ ﻭ ﺧﺪﺍﻱﺗﻌﺎﻟﻲ ﻣﻔﺴﺪ ﺭﺍ ﺍﺯ ﻣﺼﻠﺢ‬
‫ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺭﻧﺞ ﺍﻓﻜﻨﺪﻩ ﺑﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ‬
‫ﺍﺳﺖ‪(220).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﻤﺮ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﻣﻨﺎﻓﻌﻲ ﺩﺍﺭﺩ‪ ،‬ﺑﺮﺍﻱ ﺩﻓﻊ ﺑﻌﻀﻲ ﺍﺯ ﺍﻣﺮﺍﺽ ﻧﺎﻓﻊ‬
‫ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﮔﻨﺎﻩ ﺁﻥ ﺑﺰﺭﮔﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﻔﻊ ﺁﻥ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺤﺎ ﺣﺮﺍﻡ ﻧﺸﺪﻩ‪،‬‬
‫ﺃﻣﺎ ﭼﻮﻥ ﺑﻨﺎﻱ ﻗﺮﺁﻥ ﺩﺭ ﺑﻴﺎﻥ ﺍﺣﻜﺎﻡ ﺗﺪﺭﻳﺠﻲ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺑﻪ ﺑﺰﺭﮔﻲ ﮔﻨﺎﻩ‬
‫ﺁﻥ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺣﺮﺍﻡ ﺷﺪﻩ ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 33‬ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ‪ ،‬ﻭ ﺁﻳﺎﺕ ‪ 90‬ﻭ ‪ 91‬ﺳﻮﺭﺓ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪312‬‬

‫ﻣﺎﺋﺪﻩ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﭼﻴﺰﻱ ﺍﺯ ﻣﺨﺎﺭﺝ ﻭ ﻣﺼﺎﺭﻑ ﺍﻧﺴﺎﻥ ﺯﻳﺎﺩ‬

‫ﺁﻣﺪ ﺑﺎﻳﺪ ﺍﻧﻔﺎﻕ ﻛﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﺍﺻﻼﺡ‬
‫ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻳﺘﻴﻤﺎﻥ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺗﺮﺑﻴﺖ ﻛﻨﺪ‪ ،‬ﻭ ﺧﺼﻮﺻﺎ ﺳﺮﭘﺮﺳﺖ ﻭ ﻭﻟﻲ ﺍﻳﺸﺎﻥ‬
‫ﺍﺣﺘﺮﺍﺯ ﻧﻜﻨﺪ ﺑﻠﻜﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﻣﺨﺎﻟﻄﻪ ﻛﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻃﻔﻞ ﻛﻮﺗﺎﻫﻲ ﻧﻨﻤﺎﻳﺪ‪.‬‬

‫‪           ‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺯﻧﺎﻥ ﻣﺸﺮﻛﻪ ﺭﺍ ﻧﻜﺎﺡ ﻣﻜﻨﻴﺪ‪ .‬ﺗﺎ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ‪ ،‬ﻭ ﻫﺮ ﺁﻳﻨﻪ ﻛﻨﻴﺰ ﺑﺎ ﺍﻳﻤﺎﻥ ﺍﺯ ﺯﻥ‬
‫ﻣﺸﺮﻛﻪ ﺑﻬﺘﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮﭼﻪ ﺧﻮﺵﺁﻳﺪ ﺷﻤﺎ ﺭﺍ )ﻳﻌﻨﻲ ﻭﺍﮔﺮﭼﻪ ﺧﻮﺷﮕﻞ ﺑﺎﺷﺪ(‪ ،‬ﻭ ﻣﺮﺩﺍﻥ‬
‫ﻣﺸﺮﻙ ﺭﺍ ﺯﻥ ﻣﺪﻫﻴﺪ ﺗﺎ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﻫﺮ ﺁﻳﻨﻪ ﺑﻨﺪﺓ ﻣﺆﻣﻦ ﺍﺯ ﻣﺮﺩ ﻣﺸﺮﻙ ﺑﻬﺘﺮ ﺍﺳﺖ ﻭ‬
‫ﺍﮔﺮﭼﻪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻋﺠﺐ ﺁﻭﺭﺩ )ﻳﻌﻨﻲ ﺳﻴﻤﺎﻱ ﺍﻭ ﺯﻳﺒﺎ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﻨﺪﻩ ﻭ ﻛﻨﻴﺰ‬
‫ﺍﺳﻴﺮﺍﻥ ﺟﻨﮕﻲ ﺍﺯ ﻛﻔﺎﺭ ﻫﺴﺘﻨﺪ( ﺍﻳﻨﺎﻥ ﺑﺴﻮﻱ ﺁﺗﺶ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﻭﺧﺪﺍ ﺑﻪ ﺍﺫﻥ ﺧﻮﻳﺶ ﺑﻪ‬
‫ﺳﻮﻱ ﺑﻬﺸﺖ ﻭ ﺁﻣﺮﺯﺵ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﻭ ﺁﻳﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﺗﺎ ﺍﻳﺸﺎﻥ‬
‫ﻣﺘﺬﻛﺮ ﺷﻮﻧﺪ‪(221).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻧﻬﻲ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﺮﺍﻱ ﺗﺤﺮﻳﻢ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻋﻘﺪ ﺯﻥ ﻣﺸﺮﻛﻪ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﻭ‬

‫ﺯﻥ ﻣﺴﻠﻤﺎﻥ ﺑﺮ ﻣﺸﺮﻙ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺯﻥ ﺭﺍ ﺑﺎﻳﺪ‬
‫ﺑﺮﺍﻱ ﻣﺎﻝ ﻭ ﺟﻤﺎﻝ ﻓﻘﻂ ﺍﺯﺩﻭﺍﺝ ﻧﻜﻨﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﻳﻦ ﺍﻭ ﺑﺮ ﻣﺎﻝ ﻭ ﺟﻤﺎﻝ ﺗﺮﺟﻴﺢ ﺩﺍﺭﺩ‪ .‬ﻭ‬
‫ﻣﺸﺮﻙ ﺷﺎﻣﻞ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦﻧﻤﺎﻫﺎ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻣﺎﻡ ﻭ ﻣﺮﺷﺪ ﺭﺍ ﺩﺭ ﺻﻔﺎﺕ ﻭﺍﻓﻌﺎﻝ‪،‬‬
‫ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻣﻲﺩﺍﻧﻨﺪ‪.‬‬
‫‪            ‬‬

‫‪             ‬‬
 ‫‪313‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪         ‬‬
‫*‬

‫‪           ‬‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﺯ ﺗﻮ ﺍﺯ ﺣﻴﺾ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺑﮕﻮ ﺁﻥ ﺁﺯﺍﺭﻱ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺩﺭ ﻭﻗﺖ ﺣﻴﺾ‬
‫ﺍﺯ ﺯﻧﺎﻥ ﻛﻨﺎﺭﻩﮔﻴﺮﻱ ﻛﻨﻴﺪ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺰﺩﻳﻜﻲ ﻧﻜﻨﻴﺪ ﺗﺎ ﭘﺎﻙ ﺷﻮﻧﺪ‪ ،‬ﻛﻪ ﭼﻮﻥ ﺗﻄﻬﻴﺮ ﻛﺮﺩﻧﺪ‬
‫ﻧﺰﺩﻳﻚ ﺍﻳﺸﺎﻥ ﺑﻴﺎﺋﻴﺪ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺧﺪﺍ ﺍﻣﺮﺗﺎﻥ ﻛﺮﺩﻩ ﺯﻳﺮﺍ ﺧﺪﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ ﺗﻮﺑﻪﻛﻨﻨﺪﮔﺎﻥ‬
‫ﻭ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ ﺗﻄﻬﻴﺮﻛﻨﻨﺪﮔﺎﻥ ﺭﺍ)‪ (222‬ﺯﻧﺎﻥ ﺷﻤﺎ ﻛﺸﺘﺰﺍﺭ ﺷﻤﺎﻳﻨﺪ ﭘﺲ ﻛﺸﺘﺰﺍﺭ ﺧﻮﺩ‬
‫ﺭﺍ ﺑﻴﺎﺋﻴﺪ ﻫﺮ ﻭﻗﺖ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﭘﻴﺶ ﻓﺮﺳﺘﻴﺪ)ﺍﻋﻤﺎﻝ ﺻﺎﻟﺤﻪ‬
‫ﺍﻧﺪﻭﺧﺘﻪ ﻭ ﺫﺧﻴﺮﻩ ﻧﻤﺎﺋﻴﺪ( ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻣﻼﻗﺎﺕ ﺧﻮﺍﻫﻴﺪ ﻛﺮﺩ‪ ،‬ﻭ‬
‫ﻣﮋﺩﻩ ﺑﺪﻩ ﻣﺆﻣﻨﻴﻦ ﺭﺍ‪(223).‬‬
‫ﻧﻜﺎﺕ‪  :‬ﺍﺳﻢ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻭ ﻣﺼﺪﺭ ﻧﻴﺰ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺩﺭﺍﻳﻦ ﺁﻳﻪ ﻛﻠﻤﺔ ﻣﺤﻴﺾ‬
‫ﺗﻜﺮﺍﺭ ﺷﺪﻩ‪ ،‬ﺍﮔﺮ ﺍﻭﻝ ﺭﺍ ﻣﺼﺪﺭ ﻭ ﺩﻭﻡ ﺭﺍ ﺍﺳﻢ ﺯﻣﺎﻥ ﺑﮕﻴﺮﻳﻢ ﻣﻨﺎﺳﺐﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﭘﺲ‬

‫ﻣﻌﻨﻲ ‪ ‬ﺍﻳﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﺯ ﻣﻜﺎﻥ ﺣﻴﺾ ﻳﻌﻨﻲ ﻓﺮﺝ ﻭ ﻳﺎ ﺯﻣﺎﻥ ﺣﻴﺾ ﻛﻨﺎﺭﻩﮔﻴﺮﻱ‬
‫ﻛﻨﻴﺪ‪ ،‬ﻧﻪ ﺍﺯ ﻣﻌﺎﺷﺮﺕ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻮﺳﻪ ﻭ ﻟﻤﺲ ﺑﺎ ﺳﺎﻳﺮ ﺍﻋﻀﺎﻱ ﺯﻥ ﺩﺭ ﺍﻳﺎﻡ ﺣﻴﺾ ﺍﺷﻜﺎﻟﻲ‬
‫ﻧﺪﺍﺭﺩ ﺑﺮﺧﻼﻑ ﻗﻮﺍﻧﻴﻦ ﻳﻬﻮﺩ ﻭ ﻛﻔﺎﺭ ﺩﻳﮕﺮ ﻛﻪ ﺩﺭ ﺍﻳﺎﻡ ﺣﻴﺾ ﺑﻜﻠﻲ ﺍﺯ ﻣﻌﺎﺷﺮﺕ ﺯﻥ ﺩﻭﺭﻱ‬

‫ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،     :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻧﺎﻥ ﻣﺤﻞ ﺯﺭﺍﻋﺖ ﻭ‬
‫ﺗﺨﻢﺍﻓﺸﺎﻧﻲ ﻭ ﺷﺨﻢﺯﺍﺭ ﺷﻤﺎ ﻭ ﺍﻭﻻﺩ ﺑﻪ ﻣﻨﺰﻟﺔ ﻣﺤﺼﻮﻝ ﺁﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺑﺎ ﻗﺒﻞ ﺍﻭ ﻛﻪ ﻣﺤﻞ‬
‫ﺑﺬﺭ ﺍﺳﺖ ﻧﺰﺩﻳﻜﻲ ﻛﻨﻴﺪ ﻧﻪ ﺑﺎ ﺩ‪‬ﺑﺮ ﺍﻭ‪ .‬ﻭ ﻛﻠﻤﺔ ‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﻮﻥ ﺣﻴﺾ ﺧﻮﻥ‬
‫ﻓﺎﺳﺪ ﺑﺪﺑﻮﺋﻲ ﺍﺳﺖ ﻭ ﺯﻥ ﺭﺍ ﺁﺯﺍﺭ ﻣﻲﺩﻫﺪ ﻭ ﺑﺪﺭﻧﮓ ﻧﻴﺰ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻨﻬﺎ ﻧﺸﺎﻧﺔ ﺧﻮﻥ‬
‫ﺣﻴﺾ ﻭ ﺍﻣﺘﻴﺎﺯ ﺁﻥ ﺍﺳﺖ ﺍﺯ ﺧﻮﻥ ﺑﻜﺎﺭﺕ ﻭ ﺧﻮﻥ ﺍﺳﺘﺤﺎﺿﻪ‪ .‬ﻭ ﺍﺯ ﺳﻨﺖ ﺭﺳﻮﻝص‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺃﻗﻞﻣﺪﺕ ﺣﻴﺾ ﺳﻪ ﺭﻭﺯ ﻭ ﺃﻛﺜﺮ ﺁﻥ ﺩﻩ ﺭﻭﺯ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ ‪‬‬

‫ﺭﺍ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻗﺮﺍء ﺑﻪ ﺗﺨﻔﻴﻒ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻛﻪ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ‪ :‬ﺑﻪ ﺯﻧﺎﻥ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪314‬‬

‫ﺗﺎ ﭘﺎﻙ ﺷﻮﻧﺪ ﻳﻌﻨﻲ ﺧﻮﻥ ﺣﻴﺾ ﻗﻄﻊ ﺷﻮﺩ‪ ،‬ﭼﻪ ﻏﺴﻞ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻏﺴﻞ ﻧﻜﺮﺩﻩ‬
‫ﺑﺎﺷﺪ‪ .‬ﻭ ﺃﻣﺎ ﺍﮔﺮ ﺑﻪ ﺗﺸﺪﻳﺪ ﻃﺒﻖ ﺑﻌﻀﻲ ﺍﺯ ﻗﺮﺍء ﺩﻳﮕﺮ ﻗﺮﺍﺋﺖ ﺷﻮﺩ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﺍﺳﺖ؛ ﺗﺎ‬
‫ﺗﻄﻬﻴﺮ ﻛﻨﻨﺪ ﻳﻌﻨﻲ ﻏﺴﻞ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﺮﺍﺋﺖ‪ ،‬ﻧﺰﺩﻳﻜﻲ ﺑﺎ ﺍﻳﺸﺎﻥ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﺗﺎ ﻏﺴﻞ‬
‫ﻧﻤﺎﻳﻨﺪ‪ .‬ﺃﻣﺎ ﭼﻮﻥ ﻗﺮﺍﺋﺖ ﺑﻪ ﺗﺨﻔﻴﻒ ﺃﻭﻟﻲ ﻣﻲﺑﺎﺷﺪ ﻣﻌﻨﻲ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺗﺨﻔﻴﻒ ﮔﻔﺘﻪ‬
‫ﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﻗﺮﺍﺋﺖ ﺑﻪ ﺗﺸﺪﻳﺪ ﺑﺮﺧﻼﻑ ﺃﺻﻞ ﻭﻣﻮﺟﺐ ﺗﻜﺮﺍﺭ ﺗﻄﻬﻴﺮ ﺍﺳﺖ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫ﺗﻄﻬﻴﺮ‪ ،‬ﺗﻄﻬﻴﺮ ﻓﺮﺝ ﻓﻘﻂ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺗﻄﻬﻴﺮ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭﻣﻘﻴﺪ ﻧﺸﺪﻩ ﺑﻌﻀﻮﻱ ﺍﺯ ﺍﻋﻀﺎ‪،‬‬
‫ﭘﺲ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺑﺪﻥ ﻣﻲﺷﻮﺩ ﻛﻪ ﻫﻤﺎﻥ ﻏﺴﻞ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬‬

‫‪ ، ‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻨﺎﺳﺖ ﻛﻪ ﺷﻜﺮ ﻭﺟﻮﺩ ﺯﻧﺎﻥ ﻭﺑﻬﺮﺓ ﺁﻧﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺩ ﺍﺯ ﺍﻋﻤﺎﻝ‬
‫ﱢﻣﻮاْ ﻷَﻧ ُﻔ ِﺴ ُﻜﻢ ﱢﻣ ْﻦ‬
‫ﺻﺎﻟﺤﻪ ﺫﺧﻴﺮﻩ ﻧﻤﺎﺋﻴﺪ‪ .‬ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻧﻈﻴﺮ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪َ :‬وَﻣﺎ ﺗُـ َﻘﺪ ُ‬
‫َﺧ ْﻴ ٍﺮ ﺗَ ِﺠ ُﺪوﻩُ ِﻋﻨ َﺪ اﻟﻠ ِّﻪ‪.‬‬
‫‪         ‬‬

‫‪    ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﻱ ﻧﻴﻜﻲﻧﻜﺮﺩﻥ ﻭ ﺗﻘﻮﺍ ﻧﺪﺍﺷﺘﻦ ﻭ ﺑﻴﻦ ﻣﺮﺩﻡ ﺍﺻﻼﺡﻧﻜﺮﺩﻥ ﺧﺪﺍ ﺭﺍ ﺩﺭ‬
‫ﻣﻌﺮﺽ ﻗﺴﻤﻬﺎﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ )ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻧﺨﻮﺭﻳﺪ( ﻭ ﺧﺪﺍ ﺷﻨﻮﺍ ﻭ ﺩﺍﻧﺎﺳﺖ‪(224).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺣﻤﻞ ﺷﻮﺩ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺩﻭ ﻣﻌﻨﻲ‪ :‬ﻣﻌﻨﺎﻱ ﺍﻭﻝ ﻫﻤﺎﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﺭﺍ ﺑﻬﺎﻧﺔ ﺗﺮﻙ ﻧﻴﻜﻲ ﻭ ﺗﻘﻮﻱ ﻗﺮﺍﺭ‬
‫ﻧﺪﻫﻴﺪ ﻭ ﻧﮕﻮﺋﻴﺪ ﻣﻦ ﻗﺴﻢ ﺧﻮﺭﺩﻩﺍﻡ ﻛﻪ ﺩﻳﮕﺮ ﻛﺎﺭ ﺧﻴﺮ ﻧﻜﻨﻢ ﭘﺲ ﻓﻼﻥ ﻛﺎﺭ ﺧﻴﺮ ﺭﺍ‬
‫ﻧﻤﻲﻛﻨﻢ ﻭ ﻳﺎ ﻓﻼﻥ ﺍﺻﻼﺡ ﻭﺧﺪﻣﺖ ﺑﻪ ﻣﺮﺩﻡ ﺭﺍ ﻧﻤﻲﻛﻨﻢ ﻭ ﻳﺎ ﺗﺮﻙ ﺗﻘﻮﻱ ﻣﻲﻛﻨﻢ‪ ،‬ﻳﻌﻨﻲ‬
‫ﺍﮔﺮ ﻗﺴﻢ ﺧﻮﺭﺩ ﻛﻪ ﻛﺎﺭ ﺧﻴﺮ ﻧﻜﻨﺪ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﺍﻋﺘﻨﺎء ﻧﻜﻨﺪ‪ ،‬ﭘﺲ ﻧﺒﺎﻳﺪ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ‬
‫ﺭﺍ ﻣﺎﻧﻊ ﺍﺯ ﻧﻴﻜﻲ ﻭ ﺗﻘﻮﻱ ﻭ ﺍﺻﻼﺡ ﺑﻴﻦ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﻳﻌﻨﻲ ﭼﻨﻴﻦ ﻗﺴﻤﻲ ﻧﺨﻮﺭﺩ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﭼﻨﻴﻦ ﻗﺴﻤﻲ ﺧﻮﺭﺩ ﺑﺎﻳﺪ ﺍﻋﺘﻨﺎ ﻧﻜﻨﺪ ﻭ ﻗﺴﻢ ﺧﻮﺩ ﺭﺍ ﺑﺸﻜﻨﺪ ﻭ ﺑﺮﻭﺩ ﺁﻥ ﻛﺎﺭ ﻧﻴﻚ ﺭﺍ ﻭ‬
‫ﻋﻤﻞ ﺻﺎﻟﺢ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﻮﺭﺩ ﻗﺴﻢ ﺩﺭ ﻭﻗﺘﻲ ﻭﺍﺟﺐﺍﻟﻌﻤﻞ ﺍﺳﺖ ﻛﻪ ﺭﺍﺟﺢ ﺑﺎﺷﺪ‪،‬‬
‫ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻮﺭﺩ ﻗﺴﻢ ﺭﺍﺟﺢ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
 ‫‪315‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﻣﻌﻨﺎﻱ ﺩﻭﻡ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﺁﻳﻪ ﺷﺪﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺑﺮﺍﻱ ﻧﻴﻜﻲﻛﺮﺩﻥ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭﺑﻮﺩﻥ ﻭ‬
‫ﺍﺻﻼﺡ ﺑﻴﻦ ﻣﺮﺩﻡ ﻧﻤﻮﺩﻥ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺩﺭﻣﻌﺮﺽ ﻗﺴﻤﻬﺎﻱ ﺧﻮﺩﺗﺎﻥ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫ﺍﻳﻦ ﻣﻌﻨﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺧﺪﺍ ﺩﺭ ﻧﻈﺮ ﻣﺆﻣﻦ ﻋﻈﻤﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﻲﻣﻮﺭﺩ ﺍﻭ ﺭﺍﺩﺭ‬
‫ﻣﻌﺮﺽ ﻗﺴﻢ ﻧﻴﺎﻭﺭﺩ‪ ،‬ﻭﺍﻳﻦ ﺗﺮﻙ ﻗﺴﻢ ﻧﻴﻜﻲ ﻭ ﺗﻘﻮﻱ ﺍﺳﺖ ﻭﻣﻮﺟﺐ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ‬
‫ﻧﻈﺮ ﻣﺮﺩﻡ ﻭﺯﻳﻦ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺍﺻﻼﺡ ﺫﺍﺕﺍﻟﺒﻴﻦ ﻛﻼﻡ ﺍﻭ ﻣﺴﻤﻮﻉ ﺑﺎﺷﺪ‪ .‬ﻭﻟﻲ ﻣﻌﻨﺎﻱ‬
‫ﺍﻭﻝ ﺍﻇﻬﺮ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺣﺮﻑ ﺁﻥ ﺑﺮﺍﻱ ﺗﺮﻙ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﻲ ﻗﺴﻢ ﺑﺮﺍﻱ ﺗﺮﻙ ﺧﻴﺮ ﻭ ﺗﻘﻮﻱ‬
‫ﻀﻠﱡﻮاْ‪ ،‬ﻭ ﺁﻳﺔ‪َ :‬و َﺟ َﻌﻠْﻨَﺎ ﻓِﻲ ْاﻷ َْر ِ‬
‫ض‬ ‫ﻭﺍﺻﻼﺡ ﻧﺒﺎﻳﺪ ﺧﻮﺭﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ‪ :‬ﻳـﺒـﻴﱢﻦ اﻟﻠّﻪُ ﻟَ ُﻜﻢ أَن ﺗَ ِ‬
‫ْ‬ ‫َُ ُ‬
‫اﺳ َﻲ أَن ﺗَ ِﻤﻴ َﺪ ﺑِ ِﻬ ْﻢ‪ ،‬ﻭ ﺁﻳﺎﺕ‪ 15 :‬ﺳﻮﺭﺓ ﻧﺤﻞ ﻭ ‪ 10‬ﻟﻘﻤﺎﻥ‪ ،‬ﻭ ‪ 41‬ﻓﺎﻃﺮ‪ ،‬ﻭ ‪ 17‬ﻧﻮﺭ‪ ،‬ﻭ ‪19‬‬ ‫رو ِ‬
‫ََ‬
‫ﻣﺎﺋﺪﻩ‪ ،‬ﻭ ‪ 173‬ﺍﻋﺮﺍﻑ‪ ،‬ﻭ ‪ 56‬ﺯﻣﺮ‪ ،‬ﻭ ‪ 156‬ﺍﻧﻌﺎﻡ‪ ،‬ﻛﻪ ﺣﺮﻑ »ﺃﻥ« ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺫﻛﺮ ﺷﺪﻩ‪،‬‬
‫ﺍﺯ ﺣﺮﻑ »ﺃﻥ« ﻫﻤﭽﻨﻴﻦ ﺑﺮﺍﻱ ﻣﻨﻊ ﻭ ﺩﻓﻊ ﻧﻴﺰ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ‬
‫ﺳﻌﻲ ﻛﻨﺪ ﻗﺴﻢ ﺭﺍ ﭼﻪ ﺑﺮﺍﻱ ﺃﻣﺮ ﺣﻖ ﻭ ﭼﻪ ﺑﺎﻃﻞ ﺗﺮﻙ ﮔﻮﻳﺪ‪.‬‬

‫‪            ‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻭﺍﺳﻄﺔ ﻟﻐﻮ ﺩﺭ ﻗﺴﻤﻬﺎﻳﺘﺎﻥ ﻣﺆﺍﺧﺬﻩ ﻧﻤﻲﻛﻨﺪ ﻭﻟﻴﻜﻦ ﺷﻤﺎ ﺭﺍ ﺑﻪ‬
‫ﺁﻧﭽﻪ ﺩﻟﻬﺎﻳﺘﺎﻥ ﻛﺴﺐ ﻛﺮﺩﻩ ﻣﺆﺍﺧﺬﻩ ﻣﻲﻛﻨﺪ‪ ،‬ﻭﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺑﺮﺩﺑﺎﺭ ﺍﺳﺖ‪(225).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻟﻐﻮ ﺩﺭ ﻗﺴﻢ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﺍﻭﻝ ﺑﺪﻭﻥ ﻓﻜﺮ ﻭ ﺍﺭﺍﺩﻩ ﻗﺴﻢ ﺧﻮﺭﺩﻥ‪ ،‬ﻛﻪ ﻣﺆﺍﺧﺬﻩ‬
‫ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻗﺴﻢ ﺑﺎ ﺍﺭﺍﺩﻩ ﻛﻪ ﺍﮔﺮ ﺑﺸﻜﻨﺪ ﻣﺆﺍﺧﺬﻩ ﺩﺍﺭﺩ‪ .‬ﺩﻭﻡ ﭼﻴﺰﻱ ﺭﺍ ﺑﻪ ﻋﻘﻴﺪﺓ‬
‫ﺧﻮﺩ ﺩﺭ ﻭﺍﻗﻊ ﻭ ﺧﺎﺭﺝ ﻣﻮﺟﻮﺩ ﻣﻲﺑﻴﻨﺪ ﻭﻟﺬﺍ ﻗﺴﻢ ﻣﻲﺧﻮﺭﺩ‪ ،‬ﺳﭙﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ‬
‫ﺑﺮﺧﻼﻑ ﻭﺍﻗﻊ ﺑﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﻗﺴﻢ ﻣﺆﺍﺧﺬﻩ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ‪ ،‬ﭼﻴﺰﻱ ﺭﺍ ﺑﺮﺧﻼﻑ ﻭﺍﻗﻊ‬
‫ﻣﻲﺩﺍﻧﺪ ﺑﺎﺯ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺁﻥ ﻗﺴﻢ ﻣﻲﺧﻮﺭﺩ ﻛﻪ ﺍﻳﻦ ﻣﺆﺍﺧﺬﻩ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣﺆﺍﺧﺬﻩ ﺑﺮﺍﻱ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﻗﻠﺒﺎ ﻣﻲﺩﺍﻧﺴﺘﻪ ﺑﺮﺧﻼﻓﺴﺖ‪ .‬ﻭ ﻫﺮ ﮔﺎﻩ ﻗﺴﻢ ﺑﺮﺍﻱ ﻓﻌﻞ ﻣﻌﺼﻴﺘﻲ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﻗﺴﻢ‬
‫ﺧﻮﺭﺩﻥ ﺑﺮﺍﻱ ﻓﻌﻞ ﺣﺮﺍﻡ ﻭ ﻳﺎ ﺗﺮﻙ ﻭﺍﺟﺐ‪ ،‬ﺍﮔﺮﭼﻪ ﺧﻮﺭﺩﻥ ﭼﻨﻴﻦ ﻗﺴﻤﻬﺎﺋﻲ ﺣﺮﺍﻡ ﺍﺳﺖ‪،‬‬
‫ﻭﻟﻲ ﻛﻔﺎﺭﻩ ﻧﺪﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻗﺴﻤﻲ ﻣﻨﻌﻘﺪ ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪316‬‬

‫‪             ‬‬

‫‪      ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﻱ ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺯﻧﺎﻧﺸﺎﻥ ﺍﻳﻼء ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﻧﺘﻈﺎﺭ ﺑﺮﺩﻥ ﭼﻬﺎﺭ ﻣﺎﻩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﮔﺮ‬
‫ﺑﺮﮔﺮﺩﺩ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (226‬ﻭ ﺍﮔﺮ ﻗﺼﺪ ﻃﻼﻕ ﻛﻨﻨﺪ ﭘﺲ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺷﻨﻮﺍ‬
‫ﻭ ﺩﺍﻧﺎﺳﺖ‪(227).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻼء ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻱ ﻗﺴﻢ ﺑﺨﻮﺭﺩ ﻛﻪ ﺑﺎ ﺯﻥ ﺧﻮﺩ ﻫﻢﺑﺴﺘﺮ ﻧﺸﻮﺩ‪ ،‬ﭼﻪ‬
‫ﻗﺴﻢ ﺍﻭ ﻣﻄﻠﻖ ﺑﺎﺷﺪ‪ ،‬ﻭ ﭼﻪ ﺍﺑﺪﻱ‪ ،‬ﻭ ﭼﻪ ﻣﻘﻴﺪ ﺑﻪ ﺯﻣﺎﻥ ﺯﻳﺎﺩﺗﺮ ﺍﺯ ﭼﻬﺎﺭﻣﺎﻩ ﻭ ﻗﺼﺪ ﺍﻭ ﺍﺯ‬
‫ﻗﺴﻢ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﻫﻤﺴﺮ ﺧﻮﺩ ﺑﺎﺷﺪ‪ ،‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻗﺴﻤﻲ ﺧﻮﺭﺩ‪ ،‬ﺯﻥ ﺍﻭ ﺑﺮﺍﻱ ﺣﻖ ﺧﻮﺩ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺣﺎﻛﻢ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺣﺎﻛﻢ ﻣﺮﺩ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺑﺮﮔﺸﺖ ﺍﺯ ﻗﺴﻢ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ‬
‫ﻃﻼﻕ ﺩﻫﺪ‪ .‬ﻭ ﺍﮔﺮ ﺧﻮﺩ ﻣﺮﺩ ﺑﺮﮔﺸﺖ ﺍﺯ ﻗﺴﻤﻲ ﻛﻪ ﺧﻮﺭﺩﻩ‪ ،‬ﺁﻳﺎ ﻛﻔﺎﺭﻩ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺧﻴﺮ‪،‬‬
‫ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﻭﺩﺭ ﺁﻳﻪ ﺻﺤﺒﺘﻲ ﺍﺯ ﻛﻔﺎﺭﻩ ﻧﻴﺴﺖ‪ .‬ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻔﺎﺭﺓ ﺁﻥ ﺍﻃﻌﺎﻡ ﺩﻩ‬
‫ﻣﺴﻜﻴﻦ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺍﺩﻥ ﻟﺒﺎﺱ ﺑﻪ ﺩﻩ ﻣﺴﻜﻴﻦ‪ ،‬ﻭ ﺍﮔﺮ ﻧﺪﺍﺭﺩ ﺳﻪ ﺭﻭﺯ ﺭﻭﺯﻩ ﺑﮕﻴﺮﺩ‪ .‬ﻭﻟﻲ ﺑﻪ‬
‫ﻧﻈﺮ ﻣﺎ ﻛﻔﺎﺭﻩ ﻧﺪﺍﺭﺩ ﺯﻳﺮﺍ ﻗﺴﻢﺧﻮﺭﺩﻥ ﺑﻪ ﺗﺮﻙ ﻭﻃﻲ ﺭﺍﺟﺢ ﻭ ﻣﺸﺮﻭﻉ ﻧﻴﺴﺖ ﻭ ﻣﻲﺗﻮﺍﻥ‬
‫ﮔﻔﺖ ﻗﺴﻢ ﻣﻨﻌﻘﺪ ﻧﻤﻲﺷﻮﺩ‪ .‬ﭘﺲ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻔّﺎﺭﻩ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﺯ ﺁﻳﻪ ﻧﻴﺰ ﻛﻔّﺎﺭﻩ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫‪           ‬‬

‫‪             ‬‬

‫‪            ‬‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻃﻼﻕ ﺩﺍﺩﻩ ﺷﺪﮔﺎﻥ ﺳﻪ ﻃﻬﺮ ﺍﻧﺘﻈﺎﺭ ﻣﻲﺑﺮﻧﺪ ﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﻨﺪ ﻭ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﺣﻼﻝ ﻧﻴﺴﺖ ﻛﻪ ﻛﺘﻤﺎﻥ ﻛﻨﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﺧﺪﺍ ﺩﺭ ﺭﺣﻢ ﺍﻳﺸﺎﻥ ﺁﻓﺮﻳﺪﻩ ﺍﮔﺮ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﺭﻭﺯ ﺑﺎﺯﭘﺴﻴﻦ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﺑﻪ ﺑﺎﺯﺁﻭﺭﺩﻧﺸﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ‬
‫ﺳﺰﺍﻭﺍﺭﺗﺮﻧﺪ ﺍﮔﺮ ﺍﺭﺍﺩﺓ ﺍﺻﻼﺡ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻧﻔﻊ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺑﺮ ﺿﺮﺭ ﺍﻳﺸﺎﻥ‬
 ‫‪317‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺍﺳﺖ ﺑﻪ ﺧﻮﺑﻲ ﻭ ﺑﺮﺍﻱ ﻣﺮﺩﺍﻥ ﺑﺮ ﺍﻳﺸﺎﻥ ﻳﻚ ﺩﺭﺟﻪ ﺑﺮﺗﺮﻱ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ‬
‫ﺍﺳﺖ‪(228).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ‬ﻛﻪ ﺟﻤﻊ ﻗﺮء ﺍﺳﺖ‪ ،‬ﻃﻬﺮ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﻗﺮء ﺑﻪ ﻣﻌﻨﻲ ﺣﻴﺾ ﻭ‬
‫ﻃﻬﺮ ﺁﻣﺪﻩ‪ ،‬ﻭﻟﻲ ﺍﻳﻨﺠﺎ ﭼﻮﻥ ﻋﺪﺩ ﺛﻼﺛﻪ ﻣﺆﻧﺚ ﺍﺳﺖ ﺑﺎﻳﺪ ﻗﺮء ﺑﻪ ﻣﻌﻨﻲ ﻃﻬﺮ ﺑﺎﺷﺪ ﻛﻪ ﻣﺬﻛﺮ‬
‫ﺍﺳﺖ ﺑﻪ ﻗﺎﻋﺪﺓ "ﻓﯽ ﺛﻼث و ﺳﺒﺔ ﺑﻌﺪﻩ ذﮐﺮ أﻧﺚ ﺑﻌﮑﺲ ﻣﺎ اﺷﺘﻬﺮا"‪ ،‬ﭘﺲ ﭼﻮﻥ ﻋﺪﺩ‬
‫ﻣﺆﻧﺚ ﺷﺪ ﺗﻤﻴﺰ ﻣﺬﻛﺮ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﻨﻲ ﺣﻴﺾ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺣﻴﺾ ﻣﺆﻧﺚ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺳﻪ ﭼﻴﺰ ﺑﺎﻳﺪ ﺑﻪ ﻗﻮﻝ ﺯﻥ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩ‪ ،‬ﻭ ﻗﻮﻝ ﺍﻭ ﻣﻌﺘﺒﺮ‬
‫ﺍﺳﺖ ﻭ ﻛﺘﻤﺎﻥ ﺍﻳﻦ ﺳﻪ ﺃﻣﺮ ﺑﺮ ﺯﻥ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﻮﺟﺐ ﺍﺑﻄﺎﻝ ﺣﻖ ﺯﻭﺝ ﻣﻲﺷﻮﺩ ﻭ‬
‫ﺁﻥ ﺳﻪ ﭼﻴﺰ ﻃﻬﺮ ﻭ ﺣﻴﺾ ﻭ ﺣﻤﻞ ﺍﺳﺖ‪ ،‬ﻣﺜﻼ ﺍﮔﺮ ﻣﻌﻠﻮﻡ ﻧﺒﺎﺷﺪ ﻛﻪ ﺯﻥ ﺩﺭ ﺣﺎﻝ ﻃﻼﻕ‪،‬‬
‫ﺣﻴﺾ ﺑﻮﺩﻩ ﻳﺎ ﻧﻪ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﭘﺮﺳﻴﺪ‪ .‬ﻭ ﻃﻼﻕ ﺑﻪ ﻣﻌﻨﻲ ﺭﻫﺎﻛﺮﺩﻥ‪ ،‬ﻭﻱ ﺻﻴﻐﺔ ﺁﻥ ﺍﻳﻦ‬
‫ﻃﺎﻟﻖ"‪  .‬‬ ‫ﺍﺳﺖ ﻛﻪ ﻃﻼﻕﺩﻫﻨﺪﻩ ﺩﺭ ﺣﻀﻮﺭ ﺩﻭ ﻋﺎﺩﻝ ﺑﮕﻮﻳﺪ‪" :‬زوﺟﺘﯽ ﻓﻼﻧﻪ‬

‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﻭﻗﻮﻉ ﻃﻼﻕ ﺯﻥ ﺑﺎﻳﺪ ﺳﻪ ﻃﻬﺮ ﻋﺪﻩ ﻧﮕﻪ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣﻄﺎﺑﻖ‪ :‬‬

‫‪ ...‬ﺷﻮﻫﺮ ﺍﻭ ﻣﻲﺗﻮﺍﻧﺪ ﺭﺟﻮﻉ ﻛﻨﺪ ﻭ ﻃﻼﻕ ﻛﺄﻥ ﻟﻢ ﻳﻜﻦ ﻣﻲﺷﻮﺩ‪ ،‬ﻭﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻋﻘﺪ‬

‫ﺟﺪﻳﺪﻱ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺯﻭﺟﻴﻦ ﺣﻘﻮﻗﻲ‬
‫ﺑﺮ ﺩﻳﮕﺮﻱ ﺩﺍﺭﻧﺪ‪ ،‬ﺃﻣﺎ ﺣﻖ ﺯﻭﺟﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻣﻬﺮ ﻭﻧﻔﻘﻪ ﻭ ﺳﻜﻲ ﻭ ﻛﺴﻮﻩ ﻭﺣﻖ‬
‫ﻫﻢﺧﻮﺍﺑﮕﻲ‪ .‬ﻭ ﺃﻣﺎ ﺣﻖ ﺯﻭﺝ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﺍﻃﺎﻋﺖ ﺯﻭﺟﻪ ﺍﺯ ﺍﻭ ﻭﻣﺎﻝ ﻭ ﺁﺑﺮﻭﻱ ﺍﻭ ﺭﺍ‬
‫ﺣﻔﻆﻛﺮﺩﻥ ﻭ ﻧﻄﻔﺔ ﺍﻭ ﺭﺍ ﺩﺭ ﺭﺣﻢ ﻧﮕﻪﺩﺍﺷﺘﻦ‪ ،‬ﻭ ﻛﺴﻲ ﺭﺍ ﺑﺮ ﻓﺮﺍﺵ ﺍﻭ ﻧﻴﺎﻭﺭﺩﻥ‪ ،‬ﻭ ﺍﺯ ﺧﺎﻧﺔ‬
‫ﺍﻭ ﭼﻴﺰﻱ ﺑﺪﻭﻥ ﺍﺫﻥ ﺍﻭ ﺑﺮ ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﻫﻢﺧﻮﺍﺑﮕﻲ ﺟﻠﻮﮔﻴﺮﻱ ﻧﻨﻤﺎﻳﺪ‪ ،‬ﻭ ﺑﺪﻭﻥ ﺍﺫﻥ ﺍﻭ ﺍﺯ‬

‫ﻣﻨﺰﻝ ﺍﻭ ﺧﺎﺭﺝ ﻧﺸﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ ‪  ‬ﺩﺭﺟﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﺼﻤﻴﻢ ﻭ‬
‫ﺗﺸﺨﻴﺺ ﻧﻬﺎﺋﻲ ﺩﺭ ﺃﻣﻮﺭ ﺯﻧﺪﮔﻲ ﺭﺍ ﺯﻭﺝ ﺑﮕﻴﺮﺩ‪ ،‬ﻭ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﺣﻖ ﺯﻭﺝ ﻣﻘﺪﺍﺭﻱ ﺯﻳﺎﺩﺗﺮ‬
‫ﺍﺳﺖ ﻣﺜﻼ ﺯﻭﺟﻪ ﺑﺪﻭﻥ ﺍﺫﻥ ﺍﻭ ﺭﻭﺯﺓ ﻣﺴﺘﺤﺒﻲ ﻧﮕﻴﺮﺩ‪ ،‬ﻭ ﻣﺴﺎﻓﺮﺕ ﻏﻴﺮﻭﺍﺟﺐ ﻧﺮﻭﺩ‪ ،‬ﻭﺍﮔﺮ‬

‫ﺯﻭﺝ ﺭﺟﻮﻉ ﻛﺮﺩ ﺑﭙﺬﻳﺮﺩ ﻃﺒﻖ ﺟﻤﻠﺔ‪.     :‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 318

            

             

              

           
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              

             
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        

             

             

            
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‫ ﭘﺲ ﺍﺯ ﺁﻥ ﻳﺎ ﺑﻪ ﺧﻮﺑﻲ ﻭ ﺧﻮﺷﻲ ﻧﮕﺎﻩﺩﺍﺷﺘﻦ ﻭ ﻳﺎ ﺑﻪ‬،‫ ﻃﻼﻕ ﺩﻭ ﺑﺎﺭ ﺍﺳﺖ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﻣﮕﺮ‬،‫ ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺣﻼﻝ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺍﻳﺪ ﺑﮕﻴﺮﻳﺪ‬،‫ﺧﻮﺑﻲ ﺭﻫﺎﻛﺮﺩﻥ‬
‫ﺁﻧﻜﻪ ﺑﺘﺮﺳﻨﺪ ﻛﻪ ﺣﺪﻭﺩ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﭘﺎﻱ ﻧﺪﺍﺭﻧﺪ ﭘﺲ ﺍﮔﺮ ﺑﺘﺮﺳﻴﺪ ﻛﻪ ﺣﺪﻭﺩ ﺧﺪﺍ ﺭﺍ ﺑﺮﭘﺎﻱ‬
‫ ﺍﺯ ﺁﻥ ﺗﺠﺎﻭﺯ‬،‫ ﺍﻳﻦ ﺍﺳﺖ ﺣﺪﻭﺩ ﺧﺪﺍ‬،‫ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﺑﺮ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﻧﭽﻪ ﺯﻥ ﻓﺪﺍ ﺩﻫﺪ‬،‫ﻧﺪﺍﺭﻧﺪ‬
‫( ﭘﺲ ﺍﮔﺮ‬229)‫ﻣﻜﻨﻴﺪ ﻭ ﻫﺮ ﻛﺲ ﺍﺯ ﺣﺪﻭﺩ ﺧﺪﺍ ﺗﺠﺎﻭﺯ ﻛﻨﺪ ﭘﺲ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﺳﺘﻤﮕﺮﻧﺪ‬
‫ ﺗﺎ ﺍﻳﻨﻜﻪ ﺁﻥ ﺯﻥ‬،‫ ﭘﺲ ﺍﺯ ﻃﻼﻕ ﺩﻳﮕﺮ ﺁﻥ ﺯﻥ ﺑﺮﺍﻱ ﺍﻭ ﺣﻼﻝ ﻧﻴﺴﺖ‬،‫ﺁﻥ ﺯﻥ ﺭﺍ ﻃﻼﻕ ﺩﻫﺪ‬
‫ ﺑﺮ ﺁﻥ ﺩﻭ )ﺯﻭﺝ‬،‫ ﭘﺲ ﺍﮔﺮ ﺯﻭﺝ ﺛﺎﻧﻲ ﺁﻥ ﺯﻥ ﺭﺍ ﻃﻼﻕ ﺩﻫﺪ‬،‫ﺑﺎ ﻣﺮﺩ ﺩﻳﮕﺮﻱ ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ‬
‫ﺍﻭﻝ ﻭ ﺯﻥ( ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻨﺪ ﺍﮔﺮ ﮔﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﺣﺪﻭﺩ‬
‫ ﻭﺍﻳﻦ ﺍﺳﺖ ﺣﺪﻭﺩ ﺧﺪﺍ ﻛﻪ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﺑﺮﺍﻱ ﻗﻮﻣﻲ ﻛﻪ‬،‫ﺧﺪﺍ ﺭﺍ ﺑﺮﭘﺎ ﻣﻲﺩﺍﺭﻧﺪ‬
‫( ﻭ ﭼﻮﻥ ﺯﻧﺎﻥ ﺭﺍ ﻃﻼﻕ ﺩﺍﺩﻳﺪ ﭘﺲ ﺑﻪ ﺁﺧﺮ ﻣﺪﺗﺸﺎﻥ ﺭﺳﻴﺪﻧﺪ ﻳﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ‬230)‫ﺑﺪﺍﻧﻨﺪ‬
‫ ﻭ ﺑﺮﺍﻱ ﺿﺮﺭ ﺯﺩﻥ‬،‫ﺧﻮﺑﻲ ﻭ ﺧﻮﺷﻲ ﻧﮕﻪ ﺩﺍﺭﻳﺪ ﻭ ﻳﺎ ﺳﺮ ﺩﻫﻴﺪﺷﺎﻥ ﺑﻪ ﺧﻮﺑﻲ ﻭ ﺧﻮﺷﻲ‬
 ‫‪319‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﮕﻪ ﻧﺪﺍﺭﻳﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﺗﻌﺪﻱ ﻛﻨﻴﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺍﻳﻦ ﻛﺎﺭ ﻛﻨﺪ ﻣﺤﻘﻘﺎ ﺑﻪ ﺧﻮﺩ ﺳﺘﻢ‬
‫ﻛﺮﺩﻩ‪ .‬ﻭ ﺁﻳﺎﺕ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺍﺳﺘﻬﺰﺍء ﻣﮕﻴﺮﻳﺪ‪ ،‬ﻭ ﺍﺯ ﻧﻌﻤﺖ ﺧﺪﺍ ﺑﺮ ﺷﻤﺎ ﻭ ﺁﻧﭽﻪ ﺑﺮ ﺷﻤﺎ ﻧﺎﺯﻝ‬
‫ﻧﻤﻮﺩﻩ ﺍﺯ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ ﻳﺎﺩ ﻛﻨﻴﺪ‪ ،‬ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺁﻥ ﭘﻨﺪ ﻣﻲ ﺩﻫﺪ ﻭ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍ‬
‫ﻭﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ ﺩﺍﻧﺎﺳﺖ‪(231).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ ﻣﺮّﺗﺎﻥ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺩﺭ ﻳﻚ ﻣﺮﺗﺒﻪ ﺩﻭ ﻃﻼﻕ ﻭﻳﺎ ﺳﻪ ﻃﻼﻕ ﺭﺍ‬
‫ﺑﺨﻮﺍﻧﺪ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺑﮕﻮﻳﺪ" ﻫﯽ ﻃﺎﻟﻖ ﺛﻼﺛﺎ" ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻣﺮة ﺑﻌﺪ ﻣﺮة أﺧﺮى‬
‫ﺍﺟﺮﺍﻱ ﻃﻼﻕ ﺑﻜﻨﺪ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻣﻜﺎﻥ ﺭﺟﻮﻉ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺭﺟﻮﻉ ﻧﺒﺎﺷﺪ‬
‫ﻛﻪ ﻃﻼﻕ ﺛﺎﻧﻲ ﻭ ﺛﺎﻟﺚ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﻭ ﻃﻼﻕ ﻣﻄﻠﻘﻪ ﺗﺤﺼﻴﻞ ﺣﺎﺻﻞ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪      :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻳﺎ ﻣﺮﺩ ﺭﺟﻮﻉ ﻛﻨﺪ ﻭ‬
‫ﻃﺒﻖ ﻋﺮﻑ ﺑﻪ ﺧﻮﺑﻲ ﺍﻭ ﺭﺍ ﻧﮕﻪ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺍﻭ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﺗﺎ ﻋﺪﻩ ﺗﻤﺎﻡ ﺷﻮﺩ ﻭ ﺁﻥ ﺯﻥ‬
‫ﻣﺨﺘﺎﺭﺓ ﺧﻮﺩ ﮔﺮﺩﺩ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪ ...     :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﻃﻼﻕ ﺳﻮﻡ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﻃﻼﻕ‬
‫ﺩﻭﻡ ﺭﺟﻮﻉ ﻛﺮﺩ ﻭ ﻃﻼﻕ ﺩﺍﺩ‪ ،‬ﺩﻳﮕﺮ ﺣﻖ ﺭﺟﻮﻉ ﻧﺪﺍﺭﺩ ﺗﺎ ﺍﻳﻨﻜﻪ ﺯﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﻣﺮﺩ ﺩﻳﮕﺮﻱ‬
‫ﻛﻪ ﻣﻮﺭﺩ ﻋﻼﻗﺔ ﺍﻭ ﻭ ﺩﻟﺨﻮﺍﻫﺶ ﺑﺎﺷﺪ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ‪ .‬ﭘﺲ ﺷﻮﻫﺮ ﺩﻭﻡ ﺍﮔﺮ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ‬
‫ﺁﻥ ﺯﻥ ﺭﺍ ﻃﻼﻕ ﺩﺍﺩ ﻭ ﻋﺪﻩ ﮔﺬﺷﺖ‪ ،‬ﺷﻮﻫﺮ ﺍﻭﻝ ﺩﺭ ﺻﻮﺭﺕ ﺗﻤﺎﻳﻞِ ﺯﻥ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﻋﻘﺪ‬
‫ﺟﺪﻳﺪ ﺑﻪ ﺍﻭ ﻣﺮﺍﺟﻌﺖ ﻛﻨﺪ‪ ،‬ﺃﻣﺎ ﺍﻳﻦ ﺭﺟﻮﻉ ﻫﻢ ﺑﻪ ﺷﺮﻁ ﺍﻗﺎﻣﺔ ﺣﺪﻭﺩ ﺇﻟﻬﻲ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ‬

‫ﻓﺮﻣﻮﺩﻩ‪ ،       :‬ﻛﻪ ﺍﺯ ﺟﻤﻠﻪ ﺷﻮﻫﺮ ﺑﺎﻳﺪ ﺑﺪﺍﺧﻼﻗﻲ ﻭ ﺷﻘﺎﻕ ﺭﺍ‬
‫ﺗﺮﻙ ﻛﻨﺪ‪ .‬ﭘﺲ ﻳﻜﻲ ﺍﺯ ﻋﻠﻞ ﺣﺮﻣﺖ ﺭﺟﻮﻉ ﺩﺭ ﻃﻼﻕ ﺳﻮﻡ ﺗﺄﺩﻳﺐ ﺯﻭﺝ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬
‫‪ ...   ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺯﻭﺝ ﺩﻭﻡ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺯﻥ ﺭﺍ ﺑﻪ ﻋﻘﺪ ﺩﺍﺋﻢ‬
‫ﺩﺭﺁﻭﺭﺩ‪ ،‬ﺍﮔﺮ ﺁﻥ ﺯﻥ ﺭﺍ ﻧﺨﻮﺍﺳﺖ ﻣﻲﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﻃﻼﻕ ﺩﻫﺪ‪ ،‬ﻭ ﺇﻟّﺎ ﻣﻲﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﻃﻼﻕ‬
‫ﻧﺪﻫﺪ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ ‪ ،  ‬ﻭﻃﻲ ﺷﻮﻫﺮ ﺩﻭﻡ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻛﻠﻤﺔ ﺯﻭﺝ‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﻣﺼﺪﺍﻕ ﺯﻭﺝ ﺷﺪ ﻧﻜﺎﺡ ﻛﻨﺪ‪ ،‬ﻭﻧﻜﺎﺡ ﺯﻭﺝ ﻫﻤﺎﻥ وﻃﯽ ﺍﺳﺖ‪،‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 320

‫ ﺯﻳﺮﺍ ﻧﻜﺎﺡ ﻣﺸﺮﻭﻁ ﻭ ﻳﺎ ﻣﻌﻠﻖ‬،‫ﻭ ﺑﺎﻳﺪ ﻋﻘﺪ ﺯﻭﺝ ﺩﻭﻡ ﻣﻨﺠﺰ ﺑﺎﺷﺪ ﻧﻪ ﻣﺸﺮﻭﻁ ﺑﻪ ﻃﻼﻕ‬
.‫ﺻﺤﻴﺢ ﻧﻴﺴﺖ‬

          

            

*           

،‫ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺁﺧﺮ ﻣﺪﺕ ﺧﻮﺩ ﺭﺳﻴﺪﻧﺪ‬،‫ ﻭ ﭼﻮﻥ ﺯﻧﺎﻥ ﺭﺍ ﻃﻼﻕ ﺩﺍﺩﻳﺪ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﺑﻪ ﺍﻳﻦ ﭘﻨﺪ‬،‫ﻣﻨﻌﺸﺎﻥ ﺍﺯ ﻧﻜﺎﺡ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﻭﻗﺘﻲ ﻛﻪ ﺑﻪ ﺭﺿﺎﻱ ﻳﻜﺪﻳﮕﺮ ﺑﺎﺷﻨﺪ ﺑﻪ ﺧﻮﺑﻲ‬
‫ ﺍﻳﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﭘﺎﻛﻴﺰﻩﺗﺮ ﻭ ﭘﺎﻛﺘﺮ‬،‫ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ ﺁﻧﻜﻪ ﺍﺯ ﺷﻤﺎ ﺑﺮﻭﺯ ﺑﺎﺯﭘﺴﻴﻦ ﺍﻳﻤﺎﻥ ﺩﺍﺭﺩ‬
(232).‫ ﻭﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ ﻭ ﺷﻤﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ‬،‫ﺍﺳﺖ‬
‫ ﺩﺭ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﭼﻮﻥ ﺯﻧﻲ ﺭﺍ ﻃﻼﻕ ﻣﻲﺩﺍﺩﻧﺪ ﻣﺎﻧﻊ ﺍﺯ ﺷﻮﻫﺮﻛﺮﺩﻥ ﺑﻪ ﺩﻳﮕﺮﻱ‬:‫ﻧﻜﺎﺕ‬
‫ ﻭﺧﺪﺍ ﺍﻳﻦ ﺳﺘﻢ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺮﺩﺍﺷﺖ ﺑﻮﺍﺳﻄﺔ‬،‫ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺳﺘﻤﻲ ﺑﻮﺩ ﺑﻪ ﺯﻧﺎﻥ ﻣﻄﻠﻘﻪ‬
.‫ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﺎﺕ‬
            

             

             
 

            

            

    

*

‫ ﺍﻳﻦ ﺣﻜﻢ ﺑﺮﺍﻱ‬،‫ ﻭ ﻣﺎﺩﺭﺍﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﻭ ﺳﺎﻝ ﻛﺎﻣﻞ ﺷﻴﺮ ﻣﻲﺩﻫﻨﺪ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﺭﻭﺯﻱ ﺯﻧﺎﻥ ﺷﻴﺮﺩﻩ ﻭ ﺟﺎﻣﺔ‬،‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺷﻴﺮﺩﺍﺩﻥ ﺭﺍ ﺗﻤﺎﻡ ﻭ ﻛﺎﻣﻞ ﮔﺮﺩﺍﻧﺪ‬
‫ ﺑﺮ ﻫﻴﭽﻜﺲ ﺗﻜﻠﻴﻔﻲ ﺑﻴﺶ ﺍﺯ ﺗﻮﺍﻧﺎﺋﻲ ﺍﻭ‬،‫ﺍﻳﺸﺎﻥ ﺑﻪ ﺧﻮﺑﻲ ﻭ ﺑﻪ ﻃﻮﺭ ﻣﺘﻌﺎﺭﻑ ﺑﺮ ﭘﺪﺭ ﺍﺳﺖ‬
‫ ﻧﻪ ﻫﻴﭻ ﻣﺎﺩﺭﻱ ﺑﻪ ﺧﺎﻃﺮ ﻓﺮﺯﻧﺪﺵ ﺯﻳﺎﻥ ﺑﺒﻴﻨﺪ ﻭ ﻧﻪ ﻫﻴﭻ ﭘﺪﺭﻱ ﺑﻪ ﺧﺎﻃﺮ‬،‫ﻧﻤﻲﺷﻮﺩ‬
 ‫‪321‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﻓﺮﺯﻧﺪﺵ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﺮ ﻭﺍﺭﺙ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻭﺍﻟﺪﻳﻦ ﺑﺎﺯﮔﺮﻓﺘﻦ ﺍﺯ ﺷﻴﺮ ﺭﺍ ﺧﻮﺍﺳﺘﻨﺪ ﺍﺯ‬
‫ﺭﻭﻱ ﺧﻮﺷﻨﻮﺩﻱ ﻃﺮﻓﻴﻦ ﻭ ﻣﺸﻮﺭﺕ ﺍﻳﺸﺎﻥ ﺑﺎﻛﻲ ﻧﻴﺴﺖ‪ ،‬ﻭﺍﮔﺮ ﺧﻮﺍﺳﺘﻴﺪ ﺩﺍﻳﺔ ﺷﻴﺮﺩﻫﻲ‬
‫ﺑﺮﺍﻱ ﻓﺮﺯﻧﺪﺍﻧﺘﺎﻥ ﺑﺠﻮﺋﻴﺪ ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﺯﻣﺎﻧﻴﻜﻪ ﺁﻧﭽﻪ ﺑﻪ ﺧﻮﺑﻲ ﺩﺍﺩﻩﺍﻳﺪ ﺗﺴﻠﻴﻢ ﻛﻨﻴﺪ‪،‬‬
‫ﻭ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍ‪ ،‬ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﺑﻴﻨﺎﺳﺖ‪(233).‬‬

‫ﻧﻜﺎﺕ‪  :‬ﺧﺒﺮ ﺑﻪ ﻣﻌﻨﻲ ﺍﻧﺸﺎء ﺍﺳﺖ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺃﻣﺮ ﺩﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺧﺒﺮ ﺑﺎﺷﺪ‬
‫ﻃﺒﻖ ﻭﺍﻗﻊ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻫﺮ ﻣﺎﺩﺭﻱ ﻃﻔﻞ ﺧﻮﺩﺭﺍ ﺷﻴﺮ ﻧﻤﻲﺩﻫﺪ‪ ،‬ﻭ ﺑﺮ ﻣﺎﺩﺭ ﺍﻳﻦ ﺃﻣﺮ ﻭﺍﺟﺐ‬
‫ﺍﺳﺖ ﺩﺭ ﺟﺎﺋﻴﻜﻪ ﺩﺍﻳﺔ ﺷﻴﺮﺩﻫﻲ ﭘﻴﺪﺍ ﻧﺸﻮﺩ‪ ،‬ﻭ ﻳﺎ ﭘﺪﺭ ﺍﺳﺘﻄﺎﻋﺖ ﺃﺟﻴﺮﮔﺮﻓﺘﻦ ﺭﺍ ﻧﺪﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻭ ﺧﺼﻮﺻﺎ ﺍﺭﺿﺎﻉ "ﻟﺒﺎ" ﺑﺮ ﻣﺎﺩﺭ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﻭ "ﻟﺒﺎ" ﺍﻭﻟﻴﻦ ﺷﻴﺮﻱ ﺍﺳﺖ ﻛﻪ ﭘﺲ‬
‫ﺍﺯ ﺗﻮﻟﺪ ﻃﻔﻞ ﺑﻪ ﭘﺴﺘﺎﻥ ﻣﺎﺩﺭ ﻣﻲﺁﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﺎﻋﺚ ﺣﻴﺎﺕ ﻃﻔﻞ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﻏﻴﺮ ﻣﻮﺍﺭﺩ ﻣﺎﺩﺭ‬

‫ﺃﻭﻟﻲ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ ﺑﺮﺍﻱ ﺷﻴﺮﺩﺍﺩﻥ‪ .‬ﻭ ‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺪﺕ ﺭﺿﺎﻉ ﺩﻭ‬

‫ﺳﺎﻝ ﺍﺳﺖ ﻭ ﻛﺎﻣﻠﻴﻦ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ‪ 24‬ﻣﺎﻩ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪...   :‬‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﻴﺮ ﺭﺍ ﺑﺮﺍﻱ ﺧﺎﻃﺮ ﭘﺪﺭ ﻣﻲﺩﻫﻨﺪ ﻭ ﺃﺟﺮﺕ ﺍﺯ ﺍﻭ ﻣﻲﮔﻴﺮﻧﺪ ﺯﻳﺮﺍ »ﻣﻦ ﺃﺭﺍﺩ«‬
‫ﭘﺪﺭ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺎﺗﻤﺔ ﺭﺿﺎﻉ ﺩﻭ ﺳﺎﻝ ﺍﺳﺖ‪ ،‬ﻭﻟﺬﺍ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﺁﻥ ﺷﻴﺮ‬
‫ﺑﺪﻫﻨﺪ‪ ،‬ﺣﻜﻢ ﺭﺿﺎﻉ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﺣﻮﻟﻴﻦ ﺑﺮﺍﻱ ﻣﻮﻟﻮﺩ ﺷﺶ ﻣﺎﻫﻬﻪ ‪ 24‬ﻣﺎﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺎﺭﻱ ﻧﻪ‬
‫ﻣﺎﻫﻪ ‪ 21‬ﻣﺎﻩ‪ ،‬ﺯﻳﺮﺍ ﺑﺎﻳﺪ ﺃﻳﺎﻡ ﺣﻤﻞ ﻭ ﺭﺿﺎﻉ ﻣﺠﻤﻮﻋﺎ ﺳﻲﻣﺎﻩ ﮔﺮﺩﺩ ﺑﺪﻟﻴﻞ ﺁﻳﺔ ‪ 15‬ﺳﻮﺭﺓ‬
‫ﺍﺣﻘﺎﻑ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)اﺣﻘﺎف‪(۱۵ :‬‬ ‫‪      ‬‬
‫ﻭ ﺟﻤﻠﺔ‪ ...     :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺭﺿﺎﻉ ﻣﻮﻗﻮﻑ ﺑﻪ ﺧﻮﺍﺳﺖ ﭘﺪﺭ‬
‫ﺍﺳﺖ‪ ،‬ﻛﻪ ﺩﻭ ﺳﺎﻝ ﺷﻴﺮ ﺑﻪ ﻃﻔﻞ ﺧﻮﺩ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﻭﻭﺍﺟﺐ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﻭﺍﻟﺪﻳﻦ ﺑﺎ‬
‫ﻣﺸﻮﺭﺕ ﻳﻜﺪﻳﮕﺮ ﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﻣﻲﺗﻮﺍﻧﻨﺪ ﻗﺒﻞ ﺍﺯ ﺍﺗﻤﺎﻡ ﺩﻭ ﺳﺎﻝ ﺑﭽﻪ ﺭﺍ ﺍﺯ ﺷﻴﺮ ﺑﺎﺯ ﺩﺍﺭﻧﺪ‪،‬‬

‫ﺍﻟﺒﺘﻪ ﻣﺼﻠﺤﺖ ﻃﻔﻞ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻛﻨﻨﺪ‪ .‬ﻭﺟﻤﻠﺔ‪ ...    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﺪﺭ‬
‫ﺑﺎﻳﺪ ﺃﺟﺮﺕ ﺭﺿﺎﻉ ﺭﺍ ﺑﺪﻫﺪ‪ ،‬ﺯﻳﺮﺍ "ﻋﻠﯽ" ﺑﺮﺍﻱ ﻭﺟﻮﺏ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﭘﺪﺭ ﺭﺍ ﺑﻌﻨﻮﺍﻥ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪322‬‬

‫»ﻣﻮﻟﻮد ﻟﻪ« ﺫﻛﺮ ﻛﺮﺩﻩ ﻧﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﺯﻭﺝ‪ ،‬ﺯﻳﺮﺍ ﮔﺮ ﭘﺪﺭﻱ ﻣﺎﺩﺭ ﻃﻔﻞ ﺭﺍ ﻃﻼﻕ ﺩﺍﺩ ﺯﻭﺝ‬
‫ﻧﻴﺖ‪ ،‬ﺃﻣﺎ ﭘﺪﺭ ﻫﺴﺖ‪ ،‬ﺑﺎﺯ ﺑﺎﻳﺪ ﺃﺟﺮﺕ ﺭﺍ ﺑﭙﺮﺩﺍﺯﺩ‪ .‬ﻭﻣﻮﻟﻮدﻟﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻓﺮﺯﻧﺪ‬

‫ﻣﻨﺴﻮﺏ ﺑﻪ ﭘﺪﺭ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﺪﺭ ﺑﺎﻳﺪ‬

‫ﻣﺨﺎﺭﺝ ﻣﺎﺩﺭ ﻃﻔﻞ ﺭﺍ ﻃﺒﻖ ﻋﺮﻑ ﺑﺪﻫﺪ‪ ،‬ﻳﻌﻨﻲ ﺃﺟﺮﻩ ﺍﻟﻤﺜﻞ ﺑﺪﻫﺪ ﻧﻪ ﻛﻤﺘﺮ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ‬ﺍﮔﺮ ﻓﻌﻞ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ ﻣﺎﺩﺭ ﺑﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺿﺮﺭ ﻧﺰﻧﺪ ﺑﻪ ﺗﺮﻙ‬
‫ﺷﻴﺮﺩﺍﺩﻥ‪ ،‬ﭼﻪ ﺑﺮﺍﻱ ﻟﺞﺑﺎﺯﻱ ﻭ ﻳﺎ ﻧﺎﺳﺎﺯﮔﺎﺭﻱ ﺑﺎ ﭘﺪﺭ ﻃﻔﻞ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﭘﺪﺭ ﺑﻪ ﻃﻔﻞ ﺧﻮﺩ‬
‫ﺿﺮﺭ ﻧﺰﻧﺪ ﻛﻪ ﺑﺮﺍﻱ ﻋﻨﺎﺩ ﺑﭽﻪ ﺭﺍ ﺍﺯ ﻣﺎﺩﺭ ﺟﺪﺍ ﻧﻤﺎﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﺎﺩﺭ ﺍﺯ ﻫﺮ ﻛﺴﻲ ﻣﻬﺮﺑﺎﻥ ﺗﺮ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ ﺍﮔﺮ ﻓﻌﻞ ﻣﺠﻬﻮﻝ ﺑﺎﺷﺪ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ؛ ﺑﻪ ﻣﺎﺩﺭ ﺿﺮﺭ ﻧﺨﻮﺭﺩ ﺑﻮﺍﺳﻄﺔ‬
‫ﻓﺮﺯﻧﺪﺵ ﺑﻪ ﺍﻳﻨﻜﻪ ﭘﺪﺭ ﺍﺟﺮﺕ ﺭﺿﺎﻉ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺪﻫﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻪ ﭘﺪﺭ ﺿﺮﺭ ﻧﺨﻮﺭﺩ‬
‫ﺑﻮﺍﺳﻄﺔ ﻃﻔﻞ ﻛﻪ ﻣﺎﺩﺭ ﺑﺨﺎﻃﺮ ﻣﺮﺍﻋﺎﺕ ﻃﻔﻞ ﺍﺯ ﺟﻤﺎﻉ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﺪﻛﻪ ﻣﺒﺎﺩﺍ ﺣﺎﻣﻠﻪ ﺷﻮﺩ‬
‫ﻭ ﺷﻴﺮﺵ ﻛﻢ ﮔﺮﺩﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪      :‬ﻗﺎﻧﻮﻧﻲ ﺍﺳﺖ ﻛﻠﻲ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ‬
‫ﺍﺑﻮﺍﺏ ﻓﻘﻪ ﺟﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻫﻴﭻ ﻛﺲ ﻣﻜﻠﻒ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﻘﺪﺭ ﻭﺳﻌﺶ‪ ،‬ﻭﺧﺪﺍ ﺯﻳﺎﺩﺗﺮ‬
‫ﺍﺯ ﻭﺳﻊ ﻧﺨﻮﺍﺳﺘﻪ ﻭ ﻭﺳﻊ ﻣﻘﺎﺑﻞ ﺿﻴﻖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺧﺪﺍ ﺗﻜﻠﻴﻔﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﺣﻤﺖ ﻭ‬
‫ﻓﺸﺎﺭ ﺑﺎﺷﺪ ﻧﺨﻮﺍﺳﺘﻪ‪ ،‬ﻭ ﻭﺳﻊ ﻛﻤﺘﺮ ﺍﺯ ﻃﺎﻗﺖ ﺍﺳﺖ‪ ،‬ﻣﺜﻼ ﭘﻴﺮﻱ ﻛﻪ ﻃﺎﻗﺖ ﺩﺍﺭﺩ ﺭﻭﺯﻩ‬
‫ﺑﮕﻴﺮﺩ ﻭﻟﻲ ﺩﺭ ﺯﺣﻤﺖ ﻭ ﻓﺸﺎﺭ ﻭﺍﻗﻊ ﻣﻲﺷﻮﺩ‪ ،‬ﺧﺪﺍ ﺍﺯ ﺍﻭ ﺭﻭﺯﻩ ﻧﺨﻮﺍﺳﺘﻪ‪ ،‬ﻭ ﻓﺮﻣﻮﺩﻩ‪َ :‬و َﻋﻠَﻰ‬
‫ﻜﻴ ٍﻦ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﻔﻘﻪ ﻭﻛﺴﻮﻩﺍﻱ‬ ‫اﻟﱠ ِﺬﻳﻦ ﻳ ِﻄﻴ ُﻘﻮﻧَﻪُ ﻓِ ْﺪﻳﺔٌ ﻃَﻌﺎم ِﻣﺴ ِ‬
‫َ َُ ْ‬ ‫َ ُ‬
‫ﻛﻪ ﺯﻭﺝ ﺑﻪ ﻣﺎﺩﺭ ﻃﻔﻞ ﻣﻲﺩﻫﺪ ﺑﺎﻳﺪ ﻃﺒﻖ ﻭﺳﻊ ﺍﻭ ﺑﺎﺷﺪ ﻭ ﺷﻴﺮﺩﺍﺩﻥ ﻣﺎﺩﺭ ﻧﻴﺰ ﺑﺎﻳﺪ ﻃﺒﻖ‬

‫ﻭﺳﻊ ﺍﻭ ﺑﺎﺷﺪ‪ .‬ﻭﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻃﻔﻞ ﻣﺎﻟﻲ ﺩﺍﺭﺩ‬
‫ﺍﺯﻣﺎﻝ ﺧﻮﺩﺵ ﺍﺟﺮﺕ ﺭﺿﺎﻋﺶ ﺭﺍ ﺑﺪﻫﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﭘﺪﺭﺍﻭ ﻓﻮﺕ ﺷﺪﻩ‪ ،‬ﻭ ﻃﻔﻞ ﻣﺎﻟﻲ ﻧﺪﺍﺭﺩ‪،‬‬
‫ﺭﺿﺎﻉ ﺑﺎ ﺟﺪ ﻭ ﻣﺎﺩﺭ ﺍﺳﺖ ﻛﻪ ﻭﺍﺭﺙ ﺍﻭﻳﻨﺪ‪ ،‬ﻭﺍﮔﺮ ﺟﺪ ﻭ ﻣﺎﺩﺭ ﺍﻭ ﻧﻴﺰ ﻓﻮﺕ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺳﺎﻳﺮ‬

‫ﻭﺭﺛﻪ ﺑﺎﻳﺪ ﻃﻔﻞ ﺭﺍ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺷﻴﺮ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻭﺍﻟﺪﻳﻦ ﺑﭽﻪ ﺧﻮﺍﺳﺘﻨﺪ ﻛﻤﺘﺮ ﺍﺯ ﺩﻭ ﺳﺎﻝ ﺍﻭ ﺭﺍ ﺷﻴﺮ‬
 ‫‪323‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺩﻫﻨﺪ‪ ،‬ﺑﺎﻳﺪﺑﻪ ﺻﻼﺣﺪﻳﺪ ﻭ ﺻﻮﺍﺏ ﺩﻳﺪ ﻭ ﻣﺸﻮﺭﺕ ﻭ ﺭﺿﺎﻳﺖ ﻫﺮ ﺩﻭ ﺑﺎﺷﺪ ﻛﻪ ﻣﺼﻠﺤﺖ‬

‫ﻃﻔﻞ ﻛﺎﻣﻼ ﻣﺮﺍﻋﺎﺕ ﺷﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﺪﺭ ﻣﻲﺗﻮﺍﻧﺪ‬
‫ﻣﺮﺿﻌﻪﺍﻱ ﻏﻴﺮ ﺍﺯﻣﺎﺩﺭ ﺑﮕﻴﺮﺩ ﺑﻪ ﺷﺮﻃﻲ ﻛﻪ ﺑﻪ ﻓﺮﺯﻧﺪ ﻟﻄﻤﻪ ﻭﺍﺭﺩ ﻧﺸﻮﺩ‪.‬‬

‫‪          ‬‬

‫‪             ‬‬

‫‪           ‬‬
‫*‬

‫‪           ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪  ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺷﻤﺎ ﻭﻓﺎﺕ ﻣﻲﻛﻨﻨﺪ ﻭ ﻫﻤﺴﺮﺍﻧﻲ ﻣﻲﮔﺬﺍﺭﻧﺪ‪،‬ﺁﻥ ﻫﻤﺴﺮﺍﻥ ﺑﺎﻳﺪ‬
‫ﺍﻧﺘﻈﺎﺭ ﺑﺮﻧﺪ ﻭ ﺑﻪ ﻗﺪﺭ ﭼﻬﺎﺭ ﻣﺎﻩ ﻭ ﺩﻩ ﺭﻭﺯ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺍﻳﻦ ﻣﺪﺕ ﺭﺍ ﺑﻪ‬
‫ﭘﺎﻳﺎﻥ ﺭﺳﺎﻧﻴﺪﻧﺪ‪ ،‬ﺩﺭ ﺁﻧﭽﻪ ﺩﺭ ﺣﻖ ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﺧﻮﺑﻲ ﻭ ﻣﺘﻌﺎﺭﻑ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻭﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﺑﻜﻨﻴﺪ ﺁﮔﺎﻩ ﺍﺳﺖ )‪ (234‬ﻭ ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﺩﺭ ﺗﻌﺮﻳﺾ ﺷﻤﺎ ﺍﺯ‬
‫ﺧﻮﺍﺳﺘﮕﺎﺭﻱ ﺯﻧﺎﻥ ﻭ ﻳﺎ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﭘﻨﻬﺎﻥ ﻧﻤﻮﺩﻧﺘﺎﻥ‪ ،‬ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﺷﻤﺎ ﺑﻪ ﻳﺎﺩ ﺯﻧﺎﻥ‬
‫ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ‪ ،‬ﻟﻴﻜﻦ ﻭﻋﺪﺓ ﺳﺮﻱ ﻣﮕﺬﺍﺭﻳﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﮔﻔﺘﺎﺭ ﺧﻮﺑﻲ ﺑﮕﻮﺋﻴﺪ‪ ،‬ﻭ ﻋﻘﺪﻧﻜﺎﺡ ﺭﺍ‬
‫ﻗﺼﺪ ﻣﻜﻨﻴﺪ ﺗﺎ ﻋﺪﺓ ﻻﺯﻣﻪ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍﺩﺭ ﺩﻟﻬﺎﻱ ﺷﻤﺎﺳﺖ‬
‫ﻣﻲﺩﺍﻧﺪ ﺍﺯ ﺍﻭ ﺣﺬﺭ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺑﺮﺩﺑﺎﺭ ﺍﺳﺖ‪(235).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭﺍﻳﻦ ﺁﻳﻪ ﻋﺪﺓ ﻭﻓﺎﺕ ﺭﺍ ﭼﻬﺎﺭ ﻣﺎﻩ ﻭﺩﻩ ﺭﻭﺯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺳﭙﺲ ﺩﺭ ﺟﻤﻠﺔ ‪‬‬

‫‪ ... ‬ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﻋﺪﻩ‪ ،‬ﺯﻧﺎﻥ ﺷﻮﻫﺮ ﻣﺮﺩﻩ ﻫﺮ ﻛﺎﺭ ﻣﺸﺮﻭﻋﻲ ﺑﻜﻨﻨﺪ‪،‬‬
‫ﺁﺯﺍﺩﻧﺪ‪ ،‬ﻛﻪ ﺷﻮﻫﺮ ﺑﺮﻭﻧﺪ ﻳﺎ ﺧﻴﺮ‪ .‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻓﺮﻣﻮﺩﻩ ﺍﮔﺮ ﺑﺎ ﺁﻥ ﺯﻧﺎﻥ ﺗﻌﺮﻳﺾ ﻛﻨﻴﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪324‬‬

‫ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﺗﻌﺮﻳﺾ ﺁﻥ ﺍﺳﺖ ﻛﻪ؛ ﺑﻪ ﺁﻥ ﺯﻥ ﺑﮕﻮﻳﺪ ﺩﺭ ﺧﺪﻣﺖ ﺷﻤﺎ ﺣﺎﺿﺮﻡ‪ ،‬ﻭﻳﺎ ﻣﻦ‬
‫ﺷﻤﺎ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻡ‪ ،‬ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺟﻤﻼﺕ ﻛﻪ ﺁﻥ ﺯﻥ ﺑﻔﻬﻤﺪ ﺑﺮﺍﻱ ﺗﺰﻭﻳﺞ ﺍﻭ ﺑﻲﻣﻴﻞ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻲ ﻣﺎﺩﺍﻣﻴﻜﻪ ﻋﺪﻩ ﺗﻤﺎﻡ ﻧﺸﺪﻩ ﺻﺮﻳﺤﺎ ﺧﻮﺍﺳﺘﮕﺎﺭﻱ ﻧﻜﻨﺪ‪ ،‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺩﻝ ﻗﺼﺪ‬
‫ﺧﻮﺍﺳﺘﮕﺎﺭﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻭ ﻭﻋﺪﺓ ﺳﺮﻱ ﺑﻜﺎﺭ ﻧﺎﻣﺸﺮﻭﻉ ﻧﻴﺰﺟﺎﺋﺰ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ‬

‫ﺫﻛﺮ ﺷﺪﻩ‪ .‬ﻭ ﺩﺭ ﺟﻤﻠﺔ‪ ،...     :‬ﺗﻬﺪﻳﺪﻱ ﺷﺪﻳﺪﻱ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺘﺨﻠﻔﻴﻦ‬
‫ﺍﺯ ﻗﺎﻧﻮﻥ ﺇﻟﻬﻲ‪.‬‬
‫‪             ‬‬

‫‪          ‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﺍﮔﺮ ﺯﻧﺎﻥ ﺭﺍ ﻃﻼﻕ ﺩﻫﻴﺪ ﻣﺎﺩﺍﻣﻴﻜﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺲ ﻧﻜﺮﺩﻩ‬
‫ﺑﺎﺷﻴﺪ )ﻳﻌﻨﻲ ﺟﻤﺎﻉ ﻧﻜﺮﺩﻩ ﺍﻳﺪ( ﻭ ﻣﻬﺮﻱ ﻣﻘﺮﺭ ﻧﻜﺮﺩﻩ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﺑﻬﺮﻩﺍﻱ ﺑﺪﻫﻴﺪﺷﺎﻥ‪ ،‬ﺑﺮ‬
‫ﺗﻮﺍﻧﮕﺮ ﺍﺳﺖ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﺧﻮﺩ‪ ،‬ﻭ ﺑﺮ ﺗﻨﮕﺪﺳﺖ ﻓﻘﻴﺮ ﺍﺳﺖ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﺧﻮﺩ‪ ،‬ﺑﻬﺮﻩﺍﻱ ﺑﻪ ﺧﻮﺑﻲ‪،‬‬
‫)‪(236‬‬
‫ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺑﺮ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ‪.‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺩ ﻛﻪ ﺍﮔﺮ ﺩﺭ ﻋﻘﺪﻱ ﻣﻬﺮ ﺫﻛﺮ ﻧﺸﺪﻩ‪ ،‬ﻋﻘﺪ ﺻﺤﻴﺢ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﺩﺧﻮﻝ ﻧﻜﺮﺩﻩ ﻃﻼﻕ ﻭﺍﻗﻊ ﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﺮﺩ ﭼﻴﺰﻱ ﺑﺪﻫﺪ‪ .‬ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﻧﺼﻒ ﻣﻬﺮﺍﻟﻤﺜﻞ ﺭﺍ‬
‫ﺑﺪﻫﺪ‪ ،‬ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪.‬‬

‫‪           ‬‬

‫‪            ‬‬

‫‪            ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﺯﻧﺎﻥ ﺭﺍ ﻃﻼﻕ ﺩﻫﻴﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﻣﺲ ﻛﻨﻴﺪ)ﻗﺒﻞ ﺍﺯ ﺩﺧﻮﻝ( ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻬﺮﻱ ﻣﻘﺮﺭ ﻛﺮﺩﻩﺍﻳﺪ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﻧﺼﻒ ﺁﻧﭽﻪ ﻣﻌﻴﻦ ﻛﺮﺩﻩﺍﻳﺪ ﺑﭙﺮﺩﺍﺯﻳﺪ‪ ،‬ﻣﮕﺮ ﺁﻧﻜﻪ‬
‫ﺁﻥ ﺯﻥ ﺑﺒﺨﺸﺪ‪ ،‬ﻭ ﻳﺎ ﺁﻥ ﻛﺴﻲ ﻛﻪ ﻋﻘﺪ ﻧﻜﺎﺡ ﺑﻪ ﺩﺳﺘﺶ ﻣﻲﺑﺎﺷﺪ ﺑﺒﺨﺸﺪ‪ ،‬ﻭﮔﺬﺷﺖ ﺷﻤﺎ ﺑﻪ‬
 ‫‪325‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﭘﺮﻫﻴﺰﻛﺎﺭﻱ ﻧﺰﺩﻳﻜﺘﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺗﺮﻱ ﻭ ﺍﺣﺴﺎﻥ ﺑﻴﻦ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ‬
‫ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﺑﻴﻨﺎﺳﺖ‪(237).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﺔ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﺯﻭﺝ ﺑﺎﺷﺪ‪ ،‬ﻭﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﻭﻟﻲ ﺯﻭﺟﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﺮ ﻛﺪﺍﻡ ﮔﺬﺷﺖ ﻛﻨﻨﺪ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪.‬‬

‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮ ﻧﻤﺎﺯﻫﺎ ﻭ ﻧﻤﺎﺯ ﻭﺳﻂﺗﺮ ﻣﺤﺎﻓﻈﺖ ﻛﻨﻴﺪ ﻭ ﺑﺮﺍﻱ ﺧﺪﺍ ﺩﺭ ﺣﺎﻝ ﻓﺮﻭﺗﻨﻲ ﻗﻴﺎﻡ‬
‫ﻛﻨﻴﺪ‪(238).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﻤﺎﺯﻫﺎﻱ ﻭﺍﺟﺒﻲ ﻳﻮﻣﻴﻪ ﭘﻨﺞ ﻧﻤﺎﺯ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺃﻣﺮ ﺷﺪﻩ‬
‫ﺑﻪ ﺻﻠﻮﺍﺕ‪ ،‬ﻭ ﺻﻠﻮﺍﺕ ﺟﻤﻊ ﺍﺳﺖ‪ ،‬ﻭ ﺟﻤﻊ ﺍﻃﻼﻕ ﻣﻲﺷﻮﺩ ﺑﺮ ﺳﻪ ﻭ ﺑﺮ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻥ‪ ،‬ﻭﻟﻲ‬
‫ﺑﺎﻳﺪ ﻋﺪﺩﻱ ﺑﺎﺷﺪ ﻛﻪ ﺩﺍﺭﺍﻱ ﻭﺳﻂﺗﺮ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻋﺪﺩﻱ ﻛﻪ ﻭﺳﻂﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﻤﺎﻥ ﭘﻨﺞ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺍﺯ ﭘﻨﺞ ﻛﻤﺘﺮ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﻭﺳﻄﻲ ﻣﺆﻧﺚ ﺃﻭﺳﻂ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺃﻛﺒﺮ ﻭ ﻛﺒﺮﻱ‪ ،‬ﻭ‬
‫ﺃﺻﻐﺮ ﻭ ﺻﻐﺮﻱ‪ ،‬ﻭ ﭼﻮﻥ ﺻﻼﻩ ﺗﺄﻧﻴﺚ ﻟﻔﻈﻲ ﺩﺍﺭﺩ ﺻﻔﺖ ﺁﻥ ﺭﺍ ﻭﺳﻄﻲ ﺁﻭﺭﺩﻩ ﻛﻪ ﺑﻪ ﻣﻌﻨﻲ‬
‫ﻭﺳﻂﺗﺮ ﺍﺳﺖ‪ .‬ﭘﺲ ﻣﻜﻠﻒ ﺑﺎﻳﺪ ﻧﻤﺎﺯﻫﺎ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‪ ،‬ﺧﺼﻮﺻﺎ ﻧﻤﺎﺯ ﻭﺳﻂﺗﺮ ﺭﺍ ﻛﻪ‬
‫ﻭﺳﻄﻲ ﺑﺎﺷﺪ‪ .‬ﺃﻣﺎ ﻧﻤﺎﺯ ﻭﺳﻄﻲ ﺁﻳﺎ ﻇﻬﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ ﺻﺒﺢ‪ ،‬ﻭ ﻳﺎ ﻋﺼﺮ‪ ،‬ﻭ ﻳﺎ ﻣﻐﺮﺏ‪ ،‬ﻭ ﻳﺎ‬
‫ﻧﻤﺎﺯ ﺟﻤﻌﻪ‪ ،‬ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻤﺎﺯ ﻭﺳﻄﻲ ﺭﺍ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﮔﺮﻓﺘﻴﻢ‪ ،‬ﻭ ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﻧﺒﺎﺷﺪ ﻭ ﺑﻪ ﻣﻌﻨﻲ ﻣﻴﺎﻧﻪ ﺑﺎﺷﺪ‪.‬‬
‫‪             ‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﺍﮔﺮ ﺑﺘﺮﺳﻴﺪ )ﺣﺎﻝ ﺟﻨﮓ( ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﭘﻴﺎﺩﻩ ﻭ ﻳﺎ ﺳﻮﺍﺭﻳﺪ ﻧﻤﺎﺯ ﺭﺍ ﺑﺠﺎ‬
‫ﺁﺭﻳﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺍﻳﻤﻦ ﺷﻮﻳﺪ ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﻴﺪ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﺷﻤﺎ ﺁﻣﻮﺧﺘﻪ‬
‫ﺁﻧﭽﻪ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺘﻴﺪ‪(239).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻧﻤﺎﺯ ﺧﻮﻑ ﺩﺭ ﺣﺎﻝ ﺟﻨﮓ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﻫﺮ ﻃﻮﺭ ﺍﻣﻜﺎﻥ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﻳﺎ ﺳﻮﺍﺭﻩ ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻃﻬﺎﺭﺕ ﻧﺪﺍﺭﺩ ﺗﻴﻤﻢ ﻛﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺭﻛﻮﻉ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪326‬‬

‫ﺳﺠﻮﺩ ﺑﺮﺍﻱ ﺍﻭ ﻣﻮﺟﺐ ﺧﻄﺮ ﺍﺳﺖ ﺑﻪ ﺍﺷﺎﺭﻩ ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﻛﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺗﻤﻜﻦ ﺍﺯ‬
‫ﺍﺳﺘﻘﺒﺎﻝ ﻗﺒﻠﻪ ﻧﺪﺍﺭﺩ ﺑﻪ ﻫﺮ ﻃﺮﻑ ﻣﻲﺗﻮﺍﻧﺪ ﺗﻮﺟﻪ ﻛﻨﺪ‪ ،‬ﻭﻟﻲ ﺗﻜﺒﻴﺮﻩﺍﻻﺣﺮﺍﻡ ﺭﺍ ﺭﻭ ﺑﻪ ﻗﺒﻠﻪ‬

‫ﮔﻮﻳﺪ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺩﺭ ﺳﻮﺭﺓ ﺗﻐﺎﺑﻦ ﺁﻳﺔ ‪ 16‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻓَﺎﺗﱠـ ُﻘﻮا اﻟﻠﱠﻪَ َﻣﺎ ْ‬
‫اﺳﺘَﻄَ ْﻌﺘُ ْﻢ‪ ،‬و در‬
‫ﺲ إِﻻﱠ ُو ْﺳ َﻌ َﻬﺎ‪.‬‬ ‫ﻒ اﻟﻠّﻪُ ﻧَـ ْﻔﺴﺎً إِﻻﱠ ُو ْﺳ َﻌ َﻬﺎ‪ .‬و‪ :‬ﻻَ ﺗُ َﻜﻠﱠ ُ‬
‫ﻒ ﻧَـ ْﻔ ٌ‬ ‫ﺳﻮرة ﺑﻘﺮﻩ‪ :‬ﻻَ ﻳُ َﻜﻠﱢ ُ‬
‫‪        ‬‬

‫‪            ‬‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺷﻤﺎ ﻣﻲﻣﻴﺮﻧﺪ ﻭ ﻫﻤﺴﺮﺍﻧﻲ ﻣﻲﮔﺬﺍﺭﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﻫﻤﺴﺮﺍﻧﺸﺎﻥ‪ ،‬ﻣﺘﺎﻋﻲ‬
‫ﺭﺍ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﻭﺻﻴﺖ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺯﻧﺎﻥ ﺍﺯ ﻣﻨﺰﻝ ﺧﺎﺭﺝ ﻧﺸﻮﻧﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺧﺎﺭﺝ‬
‫ﺷﺪﻧﺪ ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﺁﻧﭽﻪ ﺩﺭ ﺣﻖ ﺧﻮﺩ ﺑﻪ ﻃﻮﺭ ﻣﻌﺮﻭﻑ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﻭ ﺧﺪﺍ ﻋﺰﻳﺰ‬
‫ﻭ ﺣﻜﻴﻢ ﺍﺳﺖ‪(240).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺑﻌﻀﻲ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﮔﻤﺎﻥ ﻛﺮﺩﻩ ﻛﻪ ﻭﺻﻴﺖ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﺑﺮﺍﻱ ﺯﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‪،‬‬
‫ﻋﺪﺓ ﺁﻥ ﺯﻥ ﻳﻚ ﺳﺎﻝ ﺍﺳﺖ‪ ،‬ﻭ ﮔﻔﺘﻪ ﻣﻨﺎﻓﺎﺕ ﺩﺍﺭﺩ ﺑﺎ ﺁﻳﺔ ‪ 234‬ﻛﻪ ﻋﺪﻩ ﺭﺍ ﭼﻬﺎﺭ ﻣﺎﻩ ﻭ ﺩﻩ‬
‫ﺭﻭﺯ ﻣﻌﻴﻦ ﻧﻤﻮﺩﻩ‪ ،‬ﭘﺲ ﮔﻔﺘﻪ ﺍﻳﻦ ﻧﺎﺳﺦ ﻭ ﺁﻥ ﻧﺎﺳﺦ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﺩﻭ ﺁﻳﻪ ﺑﻪ ﻫﻢ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺁﻥ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻋﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻛﻪ ﻣﺎﻧﺪﻥ ﻳﻚ‬
‫ﺳﺎﻝ ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﺻﻴﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺯﻥ ﻣﻲﺗﻮﺍﻧﺪ ﻗﺒﻮﻝ ﻧﻜﻨﺪ‪ ،‬ﻭ ﻗﺒﻞ ﺍﺯ ﻳﻜﺴﺎﻝ ﺍﺯ ﻣﻨﺰﻝ‬
‫ﺷﻮﻫﺮﺵ ﺧﺎﺭﺝ ﮔﺮﺩﺩ‪ ،‬ﻭ ﻣﻲﺗﻮﺍﻧﺪ ﺷﻮﻫﺮﻱ ﺍﺧﺘﻴﺎﺭ ﻛﻨﺪ‪.‬‬

‫‪  ‬‬ ‫‪      ‬‬

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‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﻱ ﺯﻧﺎﻥ ﻃﻼﻕ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻪ ﻃﻮﺭ ﻣﻌﺮﻭﻑ ﺑﻬﺮﻩﺍﻱ ﺍﺳﺖ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﻭ‬
‫ﺛﺎﺑﺖ ﺍﺳﺖ ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ)‪ (241‬ﺧﺪﺍ ﺁﻳﺎﺕ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪﺑﺮﺍﻱ ﺷﻤﺎ ﺷﺎﻳﺪ‬
‫ﺗﻌﻘﻞ ﻛﻨﻴﺪ‪(242).‬‬
 ‫‪327‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﻬﺮﺓ ﻣﺬﻛﻮﺭ ﺩﺭ ﺁﻳﻪ ﻇﺎﻫﺮﺍ ﻧﻔﻘﻪ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺯﻥ ﻣﻄﻠﻘﻪ ﺑﺪﻫﻨﺪ‬
‫ﻣﺎﺩﺍﻣﻲ ﻛﻪ ﺩﺭ ﻋﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪             ‬‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﺑﻪ ﺳﻮﻱ ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺧﺎﻧﻪﻫﺎﻱ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪﻧﺪ‪ ،‬ﻧﻈﺮ ﻧﻜﺮﺩﻱ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﻣﺮگ‪ ،‬ﭘﺲ ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﺑﻤﻴﺮﻳﺪ‪ ،‬ﺳﭙﺲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩ‪،‬‬
‫ﺯﻳﺮﺍ ﺧﺪﺍ ﻣﺤﻘﻘﺎ ﺻﺎﺣﺐ ﻓﻀﻞ ﻭﺗﻔﻀﻞ ﺍﺳﺖ‪ ،‬ﻭﻟﻴﻜﻦ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﺷﻜﺮﮔﺰﺍﺭﻱ‬
‫ﻧﻤﻲﻛﻨﻨﺪ‪(243).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﺅﻳﺖ ﻭ ﻧﻈﺮ‪ ،‬ﺩﻳﺪ ﻋﻘﻠﻲ ﻭ ﻋﻠﻤﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ...‬ﻗﻮﻡ ﺣﺰﻗﻴﻞ ﻧﺒﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺟﻬﺎﺩ ﺩﻋﻮﺕ ﻛﺮﺩ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺍﺟﺎﺑﺖ‬
‫ﻧﻜﺮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺟﻬﺎﺩ ﺍﻇﻬﺎﺭ ﻛﺮﺍﻫﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺑﻴﻤﺎﺭﻱ ﻭﺑﺎ ﻭ ﻃﺎﻋﻮﻥ ﻣﻴﺎﻧﺸﺎﻥ‬
‫ﺍﻓﻜﻨﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﻣﺮگ ﺍﺯ ﻭﻃﻦ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﻩ ﻫﺰﺍﺭ ﻭ ﺑﻪ‬
‫ﻗﻮﻟﻲ ﺳﻲﻫﺰﺍﺭ ﻭ ﺑﻪ ﻗﻮﻟﻲ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﺩﺷﺘﻲ ﺭﺳﻴﺪﻧﺪ ﻛﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍ‬
‫ﺭﺳﻴﺪ‪ ، ،‬ﻫﻤﻪ ﻣﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﺯﻧﺪﻩ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺍﺳﺘﺨﻮﺍﻧﻬﺎﻳﺸﺎﻥ‬
‫ﺟﻤﻊ ﻭ ﮔﻮﺷﺖ ﺑﻪ ﺁﻧﻬﺎ ﺭﻭﺋﻴﺪﻩ ﺷﺪ‪ .‬ﻭ ﺧﺪﺍ ﺍﻳﻦ ﻗﻀﻴﻪ ﺭﺍ ﺫﻛﺮ ﻧﻤﻮﺩﻩ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺴﻠﻤﻴﻦ‬
‫ﺍﺯ ﺟﻬﺎﺩ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺩﻭﺭﻱ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺣﻔﻆ ﺣﻴﺎﺕ ﺧﻮﺩ ﻋﺼﻴﺎﻥ ﺃﻣﺮ ﺧﺪﺍ ﻧﻨﻤﺎﻳﻨﺪ‪ ،‬ﻭ‬

‫ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻓﺮﺍﺭ ﺍﺯ ﻣﺮگ ﻓﺎﺋﺪﻩ ﻧﺪﺍﺭﺩ‪ .‬ﻣﺨﻔﻲ ﻧﻤﺎﻧﺪ ‪ ‬ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺟﻤﻊ ﻛﺜﺮﻩ‬
‫ﻣﻲﺑﺎﺷﺪ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺩﻩ ﻫﺰﺍﺭ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺇﺣﻴﺎء ﺁﻧﺎﻥ ﺑﺮﺍﻱ ﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﺷﺎﻥ ﺑﻮﺩ‪ ،‬ﻛﻤﺎ‬
‫ﻧﻘﻞ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 328

             
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          


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‫( ﻛﻴﺴﺖ ﺁﻧﻜﻪ‬244)‫ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ ﻛﻨﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪﻛﻪ ﺧﺪﺍ ﺷﻨﻮﺍ ﻭ ﺩﺍﻧﺎﺳﺖ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﺧﺪﺍ‬،‫ ﭘﺲ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻭ ﺯﻳﺎﺩﮔﺮﺩﺍﻧﺪ ﺑﻪ ﺍﺿﻌﺎﻑ ﺑﺴﻴﺎﺭﻱ‬،‫ﺑﻪ ﺧﺪﺍ ﻗﺮﺽ ﻧﻴﻜﻮ ﺩﻫﺪ‬
(245).‫ ﻭ ﺑﺴﻮﻱ ﺍﻭ ﺑﺎﺯﮔﺮﺩﺍﻧﻴﺪﻩ ﻣﻲﺷﻮﻳﺪ‬،‫ﻣﻲﮔﻴﺮﺩ ﻭ ﻣﻲﺩﻫﺪ‬
‫ ﻭﻟﻲ ﺑﺮﺍﻱ ﺗﺸﻮﻳﻖ‬،‫ ﺑﺎ ﺍﻳﻨﻜﻪ ﻫﺮ ﻛﺲ ﻫﺮ ﭼﻪ ﺩﺍﺭﺩ ﺍﺯ ﺧﺪﺍﺳﺖ ﻭ ﺍﻭ ﻋﻄﺎ ﻛﺮﺩﻩ‬:‫ﻧﻜﺎﺕ‬
‫ ﻛﻪ‬،‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﻧﻔﺎﻕ ﻣﻄﻠﻖ ﺻﺪﻗﺎﺕ ﺍﺳﺖ‬،‫ﺑﻨﺪﮔﺎﻥ ﺑﻪ ﺍﻧﻔﺎﻕ ﺍﺯ ﺑﻨﺪﻩ ﻗﺮﺽ ﺧﻮﺍﺳﺘﻪ‬
‫ ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﻧﻔﺎﻕ ﺩﺭ ﺟﻬﺎﺩ ﺍﺳﺖ‬،‫ ﭼﻮﻥ ﻗﺮﺽ ﻭﺍﺟﺐ ﻧﻴﺴﺖ‬،‫ﺁﻥ ﺭﺍ ﻗﺮﺽﺍﻟﺤﺴﻦ ﺧﻮﺍﻧﺪﻩ‬
‫ ﻭﺑﺎﻳﺪ ﺃﻏﻨﻴﺎء ﺯﺍﺩ ﻭ ﺗﻮﺷﺔ ﺟﻨﮕﻲ ﺭﺍ ﺑﺮﺍﻱ ﻓﻘﺮﺍء‬،‫ ﻛﻪ ﺃﻣﺮ ﺑﻪ ﺟﻬﺎﺩ ﺍﺳﺖ‬،‫ﺑﻪ ﻗﺮﻳﻨﺔ ﺁﻳﺔ ﻗﺒﻞ‬
‫ ﻫﺮ ﻛﺪﺍﻡ ﺑﺎﺷﺪ ﺷﺎﻣﻞ ﺍﻧﻔﺎﻕ ﻓﻲ‬.‫ ﺗﺎ ﻫﺮ ﻛﺴﻲ ﺑﺘﻮﺍﻧﺪ ﺁﻣﺎﺩﺓ ﺟﻬﺎﺩ ﮔﺮﺩﺩ‬،‫ﻓﺮﺍﻫﻢ ﻛﻨﻨﺪ‬

‫ ﺯﻳﺮﺍ ﺑﻮﺍﺳﻄﺔ‬،‫ ﺍﻛﺜﺮ ﺩﺭﺟﻬﺎﺩ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻲﺷﻮﺩ‬   ‫ ﻭﻟﻲ ﻛﻠﻤﺔ‬،‫ﺳﺒﻴﻞﺍﷲ ﺍﺳﺖ‬
.‫ ﻭ ﺁﻳﺔ ﺑﻌﺪ ﻧﻴﺰ ﺩﺭ ﺗﺸﻮﻳﻖ ﺑﻪ ﻗﺘﺎﻝ ﺍﺳﺖ‬،‫ﺟﻬﺎﺩ ﺭﺍﻩ ﺧﺪﺍﭘﺮﺳﺘﻲ ﺑﺮﺍﻱ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺎﺯﻣﻲﮔﺮﺩﺩ‬

               

            

              

            

           
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            

    

       

             
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 ‫‪329‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫‪            ‬‬

‫‪        ‬‬

‫‪     ‬‬

‫‪       ‬‬ ‫‪ ‬‬
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‫‪              ‬‬

‫‪             ‬‬

‫‪           ‬‬

‫‪              ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﺗﻮﺟﻪ ﻧﻜﺮﺩﻱ ﺑﻪ ﮔﺮﻭﻫﻲ ﺍﺯ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﭘﺲ ﺍﺯ ﻣﻮﺳﻲ‪ ،‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺑﻪ‬

‫ﭘﻴﻤﺒﺮﺷﺎﻥ ﮔﻔﺘﻨﺪ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺮﺍﻱ ﻣﺎ ﺑﺮﺍﻧﮕﻴﺰ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ ﻛﻨﻴﻢ‪ ،‬ﮔﻔﺖ ﺁﻳﺎ ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺑﺮ ﺷﻤﺎ ﻗﺘﺎﻝ ﻣﻘﺮﺭ ﺷﻮﺩ ﻗﺘﺎﻝ ﻧﻜﻨﻴﺪ‪ ،‬ﮔﻔﺘﻨﺪ ﺑﺮﺍﻱ ﭼﻪ ﻣﺎ ﻗﺘﺎﻝ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‬
‫ﻧﻜﻨﻴﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﺎ ﺭﺍ ﺍﺯ ﻓﺮﺯﻧﺪ ﻭ ﺧﺎﻧﻤﺎﻥ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﻗﺘﺎﻝ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻘﺮﺭ‬
‫ﺷﺪ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ ﺟﺰ ﻛﻤﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‪ ،‬ﻭﺧﺪﺍ ﺑﻪ ﺣﺎﻝ ﺳﺘﻤﮕﺮﺍﻥ ﺩﺍﻧﺎﺳﺖ)‪ (246‬ﻭ‬
‫ﭘﻴﻤﺒﺮﺷﺎﻥ ﺑﻪ ﺁﻧﺎﻥ ﮔﻔﺖ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﻃﺎﻟﻮﺕ ﺭﺍ ﺑﺮﺍﻱ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺮﺍﻧﮕﻴﺨﺖ‪ ،‬ﮔﻔﺘﻨﺪ‬
‫ﭼﮕﻮﻧﻪ ﺍﻭ ﺑﺮ ﻣﺎ ﭘﺎﺩﺷﺎﻩ ﺑﺎﺷﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺎ ﺑﻪ ﺷﺎﻫﻲ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻢ ﺍﺯ ﺍﻭ ﻭ ﺑﻪ ﺍﻭ ﻭﺳﻌﺘﻲ‬
‫ﺍﺯ ﺟﻬﺖ ﻣﺎﻝ ﺩﺍﺩﻩ ﻧﺸﺪﻩ‪ ،‬ﭘﻴﻤﺒﺮﺷﺎﻥ ﮔﻔﺖ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﺑﺮﮔﺰﻳﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺯﻳﺎﺩﺗﻲ ﺩﺭ‬
‫ﻋﻠﻢ ﻭ ﺟﺴﻢ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺧﺪﺍ ﻣﻠﻜﺶ ﺭﺍﺑﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﻣﻲﺩﻫﺪ‪ ،‬ﻭ ﺧﺪﺍ ﮔﺸﺎﻳﺶﺩﻫﻨﺪﺓ‬
‫ﺩﺍﻧﺎﺳﺖ)‪ (247‬ﻭ ﭘﻴﻤﺒﺮﺷﺎﻥ ﺑﻪ ﺁﻧﺎﻥ ﮔﻔﺖ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻧﺸﺎﻧﺔ ﭘﺎﺩﺷﺎﻫﻲ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺗﺎﺑﻮﺗﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺳﻜﻴﻨﻪ ﻭ ﺁﺭﺍﻣﺸﻲ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻭ ﺑﻘﻴﻪﺍﻱ ﺍﺯ ﺁﻧﭽﻪ ﺧﺎﻧﻮﺍﺩﺓ‬
‫ﻣﻮﺳﻲ ﻭ ﺧﺎﻧﻮﺍﺩﺓ ﻫﺎﺭﻭﻥ ﮔﺬﺍﺷﺘﻨﺪ‪ ،‬ﻧﺰﺩ ﺷﻤﺎ ﺑﻴﺎﻳﺪ‪ ،‬ﻛﻪ ﺁﻥ ﺭﺍ ﻓﺮﺷﺘﮕﺎﻥ ﺣﻤﻞ ﻣﻲﻧﻤﺎﻳﻨﺪ‪،‬‬
‫ﺑﻪ ﺗﺤﻘﻴﻖ ﺩﺭ ﺁﻥ ﻧﺸﺎﻧﻪ ﻭ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ)‪ (248‬ﭘﺲ‬
‫ﭼﻮﻥ ﻃﺎﻟﻮﺕ ﻟﺸﻜﺮﻳﺎﻥ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩ ﻭ ﺍﺯ ﺷﻬﺮ ﺑﻴﺮﻭﻥ ﺑﺮﺩ‪ ،‬ﮔﻔﺖ‪ :‬ﻣﺤﻘﻘﺎ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪330‬‬

‫ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻧﻬﺮﻱ ﺍﻣﺘﺤﺎﻥ ﻣﻲﻛﻨﺪ‪ ،‬ﭘﺲ ﻫﺮ ﻛﺲ ﺍﺯ ﺁﻥ ﺑﻴﺎﺷﺎﻣﺪ‪ ،‬ﺍﺯ ﻣﻦ ﻭ ﭘﻴﺮﻭ ﻣﻦ ﻧﻴﺴﺖ‪ ،‬ﻭ‬
‫ﻫﺮ ﻛﺲ ﺁﻥ ﺭﺍ ﻧﭽﺸﺪ ﺑﺮﺍﺳﺘﻲ ﺍﻭ ﺍﺯ ﻣﻦ ﺍﺳﺖ‪ ،‬ﻣﮕﺮ ﺁﻧﻜﻪ ﻣﺸﺘﻲ ﺍﺯ ﺁﻥ ﺁﺏ ﺑﺪﺳﺖ ﺧﻮﺩ‬
‫ﺑﺮﺩﺍﺭﺩ‪ .‬ﭘﺲ ﺁﺷﺎﻣﻴﺪﻧﺪ ﺍﺯ ﺁﻥ ﻧﻬﺮ ﻣﮕﺮ ﺍﻧﺪﻛﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺍﻭ ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ‬
‫ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﺁﻥ ﻧﻬﺮ ﮔﺬﺷﺘﻨﺪ ﮔﻔﺘﻨﺪ ﺍﻣﺮﻭﺯ ﻣﺎ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﺎﻟﻮﺕ ﻭ ﻟﺸﻜﺮﻳﺎﻧﺶ ﻃﺎﻗﺘﻲ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻲ ﻛﺴﺎﻧﻴﻜﻪ ﺑﻪ ﻣﻼﻗﺎﺕ ﺭﺣﻤﺖ ﺧﺪﺍ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﮔﻔﺘﻨﺪ ﭼﻪ ﺑﺴﺎ ﮔﺮﻭﻩ ﻛﻤﻲ ﻛﻪ‬
‫ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺑﺮ ﮔﺮﻭﻩ ﺑﺴﻴﺎﺭﻱ ﭘﻴﺮﻭﺯﻱ ﻳﺎﻓﺘﻪ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺎ ﺻﺒﺮﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ‪(249).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺑﻮﺍﺳﻄﺔ ﻋﻤﻞﻧﻜﺮﺩﻥ ﺑﻪ ﺃﻭﺍﻣﺮ ﺇﻟﻬﻲ ﻭﺷﻴﻮﻉ ﻓﺤﺸﺎء ﻭﻣﻨﻜﺮﺍﺕ‪،‬‬
‫ﺍﺧﻴﺎﺭﺷﺎﻥ ﻛﻢ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺍﺷﺮﺍﺭﺷﺎﻥ ﺗﺴﻠﻂ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ‪ ،‬ﻭﺑﻪ ﺗﺪﺭﻳﺞ ﺩﻭﻟﺖ ﺍﺯ ﺩﺳﺘﺸﺎﻥ‬
‫ﺭﻓﺖ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪ ﻭ ﻻﻧﻪ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺗﺎ ﺍﻳﻨﻜﻪ ﭘﻴﻤﺒﺮﻱ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ‬
‫ﻣﻮﺳﻲ‪ ‬ﺑﻪ ﻧﺎﻡ ﺍﺷﻤﻮﺋﻴﻞ‪ ‬ﻣﻴﺎﻧﺸﺎﻥ ﻣﺒﻌﻮﺙ ﺷﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺑﻪ ﺍﻭ ﮔﻔﺘﻨﺪ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻩ‬
‫ﺑﺮﺍﻱ ﻣﺎ ﭘﺎﺩﺷﺎﻫﻲ ﻣﻌﻴﻦ ﻛﻨﺪ ﻛﻪ ﺑﻪ ﺳﺮﭘﺮﺳﺘﻲ ﺍﻭ ﺑﺎ ﻛﻔﺎﺭ ﺟﻬﺎﺩ ﻛﻨﻴﻢ‪ ،‬ﭘﻴﻐﻤﺒﺮﺷﺎﻥ ﮔﻔﺖ ﺍﮔﺮ‬
‫ﺟﻬﺎﺩ ﺑﺮ ﺷﻤﺎ ﻭﺍﺟﺐ ﺷﻮﺩ ﻣﻤﻜﻦ ﺍﺳﺖ ﺳﺴﺘﻲ ﻛﻨﻴﺪ‪ ،‬ﮔﻔﺘﻨﺪ ﺑﺮﺍﻱ ﭼﻪ‪ ،‬ﺍﮔﺮ ﺑﺮﺍﻱ ﺣﻔﻆ‬
‫ﺩﻧﻴﺎ ﻫﻢ ﺑﺎﺷﺪ ﻣﺎ ﺍﺯ ﺟﻬﺎﺩ ﻛﻮﺗﺎﻫﻲ ﻧﺨﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ ،‬ﺯﻳﺮﺍ ﻣﺎ ﺭﺍ ﺍﺯ ﻣﺎﻝ ﻭ ﻣﻨﺎﺯﻝ‪ ،‬ﺑﻴﺮﻭﻥ‬
‫ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻃﺎﻟﻮﺕ ﺭﺍ ﺳﻠﻄﻨﺖ ﺩﺍﺩ‪ ،‬ﺁﻧﺎﻥ ﮔﻔﺘﻨﺪ ﻣﺎ ﺑﻬﺘﺮ ﺍﺯ‬
‫ﻃﺎﻟﻮﺗﻴﻢ‪ ،‬ﺯﻳﺮﺍ ﺍﻭ ﻓﻘﻴﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﺩﺍﺭﺓ ﺍﻣﻮﺭ ﻣﺎﻝ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﭘﻴﻐﻤﺒﺮﺷﺎﻥ ﮔﻔﺖ ﺧﺪﺍ ﺍﻭ‬
‫ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺑﻮﺍﺳﻄﺔ ﺩﻭ ﭼﻴﺰ‪ :‬ﻳﻜﻲ ﺯﻳﺎﺩﺗﻲ ﺩﺍﻧﺶ‪ .‬ﻭ ﺩﻳﮕﺮﻱ ﻧﻴﺮﻭﻱ ﺟﺴﻤﻲ ﺍﻭ‪ .‬ﻭ ﻣﻌﻠﻮﻡ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺩﺍﺭﺓ ﻣﻤﻠﻜﺖ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺩﺍﻧﺶ ﻭ ﻓﻜﺮ ﻭ ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ ﺍﺯ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻣﺎﻝ ﻭ‬
‫ﺑﺪﺍﻧﺶ ﻭ ﻓﻜﺮ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﻣﺎﻝ ﺗﻬﻴﻪ ﻛﺮﺩ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ‪:‬‬
‫ﺍﻭﻻ‪ :‬ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﺍﺯ ﻛﻤﺎﻻﺕ ﺣﻘﻴﻘﻲ‪ ،‬ﻭ ﻣﺎﻝ ﻭ ﺛﺮﻭﺕ ﺍﺯ ﻛﻤﺎﻻﺕ ﻣﺠﺎﺯﻱ ﺍﺳﺖ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﺍﺯ ﺍﻧﺴﺎﻥ ﺟﺪﺍ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭﻟﻲ ﻣﺎﻝ ﺟﺪﺍ ﻣﻲﮔﺮﺩﺩ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻋﻠﻢ ﻭﻗﺪﺭﺕ ﺭﺍ ﻛﺴﻲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺳﺮﻗﺖ ﻛﻨﺪ ﺑﻪ ﺧﻼﻑ ﻣﺎﻝ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻋﻠﻢ ﻭ ﺳﻴﺎﺳﺖ ﺑﺮﺍﻱ ﺣﻔﻆ ﻣﻤﻠﻜﺖ ﺑﻪ ﺍﺯ ﻣﺎﻝ ﻭ ﺛﺮﻭﺕ ﺍﺳﺖ‪ ،‬ﭼﻪ ﺑﺴﻴﺎﺭ‬
‫ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻛﻪ ﺍﺳﻴﺮ ﺩﺳﺖ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻧﻨﺪ‪.‬‬
 ‫‪331‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺧﺎﻣﺴﺎ‪ :‬ﺑﺎ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻣﻲﺗﻮﺍﻥ ﺟﺒﺮﺍﻥ ﻓﻘﺮ ﻧﻤﻮﺩ‪ ،‬ﻭﻟﻲ ﺑﺎ ﺛﺮﻭﺕ ﻧﻤﻲﺗﻮﺍﻥ ﺟﺒﺮﺍﻥ‬
‫ﺟﻬﻞ ﻧﻤﻮﺩ‪.‬‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯﺟﻤﻠﺔ ‪ ،    ‬ﻣﺮﺍﺩ ﺍﺯ ﺟﺴﻢ ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫ﺯﻳﺎﺩﺗﻲ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﻭ ﺧﻮﺑﻲ ﻗﺎﻣﺖ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﻇﺎﻫﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻳﺎﺩﺗﻲ ﻧﻴﺮﻭ ﻭ ﻗﻮﻩ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﻪ ﺑﺰﺭﮔﻲ ﻫﻴﻜﻞ ﻭ ﺧﻮﺑﻲ ﺟﻤﺎﻝ ﺩﻓﻊ ﺩﺷﻤﻦ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭ ﺧﺪﺍ ﻋﻠﻢ ﺭﺍ ﺩﺭ ﺍﻳﻦ‬
‫ﺁﻳﺎﺕ ﺑﺮ ﻧﻴﺮﻭﻱ ﺑﺪﻧﻲ ﻣﻘﺪﻡ ﺩﺍﺷﺘﻪ‪ ،‬ﺯﻳﺮﺍ ﻋﻠﻢ ﻧﻴﺮﻭﻱ ﺭﻭﺣﻲ ﺍﺳﺖ "وﻫﻮ أﺷﺮف ﻣﻦ‬
‫اﻟﺒﺪن"‪ ،‬ﻭ ﺁﻣﺪﻥ ﺗﺎﺑﻮﺕ ﻣﻌﺠﺰﻩﺍﻱ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺗﺎﺑﻮﺕ ﺻﻨﺪﻭﻗﻲ ﺑﻮﺩﻩ ﺍﺯ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪‬‬
‫ﻛﻪ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﺩﺭ ﻣﻴﺎﻥ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺟﻨﮕﻬﺎ ﺁﻧﺮﺍ ﺑﺮﺍﻱ ﻓﺘﺢ ﻭ ﻇﻔﺮ ﻫﻤﺮﺍﻩ‬
‫ﻣﻲﺑﺮﺩﻧﺪ‪ ،‬ﻭ ﺁﻥ ﻣﻮﺟﺐ ﻗﻮﺕ ﻗﻠﺐ ﻭ ﺁﺭﺍﻣﺶ ﺩﻟﺸﺎﻥ ﺑﻮﺩ‪ ،‬ﭘﺲ ﻋﻤﺎﻟﻘﻪ ﻭ ﻛﻔﺎﺭ ﺑﺮﺩﻧﺪ‪،‬‬
‫ﭘﻴﻐﻤﺒﺮﺷﺎﻥ ﮔﻔﺖ‪ :‬ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﺃﻣﺮ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻣﻲﺁﻭﺭﻧﺪ‪ ،‬ﻛﻔﺎﺭ ﺑﻪ ﺁﻥ ﺍﻫﻤﻴﺖ ﻧﻤﻲﺩﺍﺩﻧﺪ ﻭ‬
‫ﺩﺭ ﺟﺎﻱ ﻧﺎﻣﻨﺎﺳﺐ ﻛﻪ ﻣﺤﻞ ﻛﺜﺎﻓﺖ ﺑﻮﺩ‪ ،‬ﻣﻲﮔﺬﺍﺷﺘﻨﺪ‪ ،‬ﺭﻭﺯﻱ ﺁﻥ ﺭﺍ ﺑﺴﺘﻨﺪ ﺑﻪ ﺷﺎﺥ ﺩﻭ ﮔﺎﻭ‬

‫ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻧﺪ‪ ،‬ﮔﺎﻭﻫﺎ ﺗﺎﺑﻮﺕ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﻧﺰﺩ ﻃﺎﻟﻮﺕ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪  :‬‬

‫‪ ، ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﻭﻗﻮﻉ ﺟﻨﮓ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺁﺯﻣﺎﻳﺶ ﺷﻮﻧﺪ‪ ،‬ﻃﺎﻟﻮﺕ‬
‫ﺑﻪ ﻗﻮﻡ ﺧﻮﺩ ﮔﻔﺖ ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺑﻪ ﺟﻨﮓ ﻃﺎﻟﻮﺕ ﺑﺮﻭﻳﻢ‪ ،‬ﺑﺎﻳﺪ ﺟﻮﺍﻧﺎﻥ ﺑﺎ ﻧﺸﺎﻁ ﻛﻪ ﺯﻥ‬
‫ﻧﮕﺮﻓﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺳﺎﺧﺘﻤﺎﻥ ﻣﻨﺰﻝ ﻭﺗﺠﺎﺭﺕ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻫﻤﺮﺍﻩ ﻣﻦ ﺑﻴﺎﻳﻨﺪ‪ ،‬ﻭ‬
‫ﻟﺬﺍ ﻫﺸﺘﺎﺩ ﻫﺰﺍﺭ ﺟﻮﺍﻥ ﺑﺪﻭﺭ ﺍﻭ ﺟﻤﻊ ﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﻣﻌﺮﻭﻑ ﺑﻮﺩﻧﺪ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ‬
‫ﺃﻧﺒﻴﺎء ﻭ ﺃﻣﺮﺍء ﺧﻮﺩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﺟﻨﮓ ﺑﻬﺎﻧﻪ ﻣﻲﮔﺮﻓﺘﻨﺪ‪ ،‬ﻟﺬﺍ ﻃﺎﻟﻮﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺘﺤﺎﻥ‬
‫ﻛﺮﺩ‪ ،‬ﻭ ﺑﻪ ﻟﺸﻜﺮ ﺧﻮﺩ ﮔﻔﺖ ﺍﺯ ﻧﻬﺮ ﺁﺑﻲ ﻛﻪ ﺑﻴﻦ ﻓﻠﺴﻄﻴﻦ ﻭ ﺍﺭﺩﻥ ﻣﻲﺑﺎﺷﺪﻭ ﺩﺭ ﻣﺴﻴﺮ ﺭﺍﻩ‬
‫ﺍﺳﺖ‪ ،‬ﻫﺮ ﻛﺲ ﺁﺏ ﺑﻴﺎﺷﺎﻣﺪ‪ ،‬ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ‪ ،‬ﻭﻫﺮ ﻛﺲ ﻧﭽﺸﺪ ﺍﻭ ﺍﺯ ﻣﻦ ﻭ ﭘﻴﺮﻭ ﻣﻦ ﺍﺳﺖ‪،‬‬
‫ﻭ ﺍﻳﻦ ﻭﺳﻴﻠﺔ ﺧﻮﺑﻲ ﺑﻮﺩ ﺑﺮﺍﻱ ﺍﻣﺘﺤﺎﻥ ﻟﺸﻜﺮﻱ ﻛﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺗﺸﻨﻪ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﭼﻪ ﺧﻮﺩﺷﺎﻥ‬
‫ﻭ ﭼﻪ ﺍﺳﺒﻬﺎﺷﺎﻥ ﻭ ﺍﮔﺮ ﺍﺯ ﺁﻥ ﺁﺏ ﻣﻲﺁﺷﺎﻣﻴﺪﻧﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻲﺷﺪ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﻣﻘﺎﻭﻣﺖ‬

‫ﻧﺨﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﻃﺎﻟﻮﺕ ﻓﺮﻣﻮﺩ‪ ،      :‬ﻣﻤﻜﻦ ﺑﮕﻮﻳﻨﺪ ﺁﺏ ﺭﺍ‬
‫ﺑﺮﺩﺍﺭﻧﺪ ﻣﻴﺎﻥ ﻛﻮﺯﻩ ﻭﻃﺮﻑ ﺩﻳﮕﺮ‪ ،‬ﻭ ﺳﭙﺲ ﺁﻥ ﺭﺍ ﺑﻴﺎﺷﺎﻣﻨﺪ ﻭ ﺑﻮﺩﻧﺪ ﻣﺎ ﺍﺯ ﺧﻮﺩ ﻧﻬﺮ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪332‬‬

‫ﻧﻴﺎﺷﺎﻣﻴﺪﻳﻢ ﻭ ﻟﺬﺍ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺍﻳﻦ ﺣﻴﻠﻪ ﻓﺮﻣﻮﺩ‪ ،     :‬ﻳﻌﻨﻲ‬
‫ﻫﺮ ﻛﺲ ﻧﭽﺸﺪ‪ ،‬ﭼﻪ ﺍﺯ ﻧﻬﺮ ﻭ ﭼﻪ ﺍﺯ ﻇﺮﻑ ﺩﻳﮕﺮ‪ ،‬ﺍﻭ ﺍﺯ ﻣﻦ ﺍﺳﺖ‪ .‬ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺑﺪ ﺍﻣﺘﺤﺎﻥ‬
‫ﺩﺍﺩﻧﺪ ﻋﺪﻩﺍﻱ ﻛﻪ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻭ ﻳﺎ ﺳﻴﺼﺪ ﻭ ﺳﻴﺰﺩﻩ ﻧﻔﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﺎﺑﺮﺟﺎ ﻣﺎﻧﺪﻩ ﻭ ﻧﭽﺸﻴﺪﻧﺪ‪ ،‬ﻭ‬
‫ﻫﻤﺎﻧﺎﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺟﻬﺎﺩ ﺍﺳﺘﻘﺒﺎﻝ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﻛﻤﻲ ﻋﺪﺩ ﺟﺎﻟﻮﺕ ﺭﺍ ﺷﻜﺴﺖ ﺩﺍﺩﻧﺪ‪.‬‬
‫‪          ‬‬

‫‪    ‬‬ ‫‪   ‬‬

‫*‬

‫‪           ‬‬

‫‪         ‬‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﻃﺎﻟﻮﺕ ﻭ ﻣﺆﻣﻨﻴﻦ ﺑﺎ ﺟﺎﻟﻮﺕ ﻭ ﻟﺸﻜﺮﻳﺎﻧﺶ‪ ،‬ﺭﻭﺑﺮﻭ ﺷﺪﻧﺪ‪ ،‬ﮔﻔﺘﻨﺪ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺻﺒﺮ ﻭ ﺷﻜﻴﺒﺎﺋﻲ ﺑﺮ ﻣﺎ ﺑﺮﻳﺰ ﻭ ﻗﺪﻣﻬﺎﻱ ﻣﺎ ﺭﺍ ﺛﺎﺑﺖ ﺑﺪﺍﺭ‪ ،‬ﻭ ﻣﺎ ﺭﺍ ﺑﺮ ﮔﺮﻭﻩ‬
‫ﻛﺎﻓﺮﺍﻥ ﻳﺎﺭﻱ ﻧﻤﺎ)‪ (250‬ﭘﺲ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺘﻔﺮﻕ ﺳﺎﺧﺘﻨﺪ ﻭ ﺩﺍﻭﺩ ﺟﺎﻟﻮﺕ ﺭﺍ‬
‫ﻛﺸﺖ‪ ،‬ﻭﺧﺪﺍ ﺍﻭ ﺭﺍ ﭘﺎﺩﺷﺎﻫﻲ ﻭ ﺣﻜﻤﺖ ﺑﺪﺍﺩ‪ ،‬ﻭ ﺍﺯ ﺁﻧﭽﻪ ﻣﻲﺧﻮﺍﺳﺖ ﺑﻪ ﺍﻭ ﺁﻣﻮﺧﺖ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﺧﺪﺍ ﺷﺮ ﻭ ﺳﺘﻢ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﺭﺍ ﺗﻮﺳﻂ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺩﻓﻊ ﻧﻤﻲﻓﺮﻣﻮﺩ ﻫﺮ ﺁﻳﻨﻪ ﺯﻣﻴﻦ‬
‫ﻓﺎﺳﺪ ﺷﺪﻱ‪ ،‬ﻭﻟﻴﻜﻦ ﺧﺪﺍ ﺑﺮ ﺟﻬﺎﻧﻴﺎﻥ ﺻﺎﺣﺐ ﺗﻔﻀﻞ ﺍﺳﺖ‪(251).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺳﺒﺐ ﭘﻴﺸﺮﻓﺖ ﻣﺆﻣﻨﻴﻦ ﻛﻪ ﺩﺍﺭﺍﻱ ﺍﻳﻤﺎﻥ ﻣﺤﻜﻢ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﻫﺮ ﺃﻣﺮﻱ ﺧﺼﻮﺻﺎ‬
‫ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺳﻪ ﭼﻴﺰ ﺑﻮﺩ‪ :‬ﺍﻭﻝ‪ :‬ﺻﺒﺮ ﻭ ﺷﻜﻴﺒﺎﺋﻲ ﺍﻳﺸﺎﻥ‪.‬‬
 ‫‪333‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺩﻭﻡ‬

‫ﺩﻭﻡ‪ :‬ﺛﺒﺎﺕ ﻗﺪﻡ‪ .‬ﺳﻮﻡ‪ :‬ﺩﺍﺷﺘﻦ ﻟﻮﺍﺯﻡ ﻭ ﻭﺳﺎﺋﻞ ﻧﺼﺮﺕ‪ .‬ﻭ ﺍﻳﻦ ﻫﺮ ﺳﻪ ﺭﺍ ﭘﻴﺮﻭﺍﻥ‬
‫ﻃﺎﻟﻮﺕ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻠﻜﻪ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﭘﻴﺮﻭﺯ ﺷﺪﻧﺪ‪ ،‬ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪﺍﺯ ﻗﺼﻪﻫﺎﻱ ﻗﺮﺁﻥ ﻋﺒﺮﺕ‬
‫ﮔﻴﺮﻧﺪ ﺗﺎ ﺑﻪ ﻋﺰﺕ ﺍﻭﻟﻴﺔ ﺧﻮﺩ ﺑﺮﺳﻨﺪ‪.‬‬
 ‫‪335‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫‪          ‬‬
‫*‬

‫‪              ‬‬

‫‪            ‬‬

‫‪           ‬‬

‫‪               ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺧﺪﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﺮ ﺗﻮ ﺑﺮﺍﺳﺘﻲ ﻣﻲﺧﻮﺍﻧﻴﻢ‪ ،‬ﻭﺑﻪ ﺗﺤﻘﻴﻖ ﻭ ﻣﺴﻠﻢ‬

‫ﺗﻮ ﺍﺯ ﻓﺮﺳﺘﺎﺩﮔﺎﻧﻲ)‪ (252‬ﺍﻳﻦ ﺭﺳﻮﻻﻥ ﺭﺍ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻳﻢ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺑﻌﻀﻲ‪ ،‬ﺍﺯ‬
‫ﺟﻤﻠﺔ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺁﻥ ﻛﻪ ﺧﺪﺍ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﮔﻔﺖ‪ ،‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺩﺭﺟﺎﺗﻲ ﺑﺎﻻ‬
‫ﺑﺮﺩ‪ ،‬ﻭ ﺑﻪ ﻋﻴﺴﻲ ﺑﻦ ﻣﺮﻳﻢ ﻣﻌﺠﺰﺍﺕ ﺩﺍﺩﻳﻢ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺭﻭﺡﺍﻟﻘﺪﺱ ﺗﺄﻳﻴﺪ ﻧﻤﻮﺩﻳﻢ‪ ،‬ﻭﺍﮔﺮ‬
‫ﺧﺪﺍ ﻣﻲﺧﻮﺍﺳﺖ ﺁﻧﺎﻧﻜﻪ ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﻛﺎﺭﺯﺍﺭ ﻧﻤﻲﻛﺮﺩﻧﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﻟﻴﻠﻬﺎﻱ‬
‫ﺭﻭﺷﻦ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻣﺪ‪ ،‬ﻭﻟﻴﻜﻦ ﺍﺧﺘﻼﻑ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺑﻌﻀﻲ‬
‫ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﺎﻓﺮ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺧﺪﺍ ﻣﻲﺧﻮﺍﺳﺖ ﻛﺎﺭﺯﺍﺭ ﻧﻤﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭﻟﻴﻜﻦ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ‬
‫ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩ‪(253).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﺪﺍﻱﺗﻌﺎﻟﻲ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺍﺧﺒﺎﺭ ﭘﻴﻤﺒﺮﺍﻥ ﺑﺮﺍﻱ ﺍﻃﻤﻴﻨﺎﻥ ﻗﻠﺐ ﺭﺳﻮﻝ ﺧﻮﺩ‬
‫ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﻮ ﻭﺣﻲ ﺷﺪﻩ‪ ،‬ﻭ ﺗﻮ ﻣﺤﻘﻘﺎ ﭘﻴﻤﺒﺮﻱ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬
‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﻴﻤﺒﺮﺍﻥ ﺑﺮ ﻳﻜﺪﻳﮕﺮ ﻓﻀﻴﻠﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﻭﺑﻌﻀﻲ ﺃﻓﻀﻞ ﺍﺯ ﺩﻳﮕﺮﻱ‬
‫ﺍﺳﺖ‪ ،‬ﻭﻟﻴﻜﻦ ﻧﺎﻡ ﺃﻓﻀﻞ ﻭ ﻏﻴﺮ ﺃﻓﻀﻞ ﺫﻛﺮ ﻧﺸﺪﻩ‪ ،‬ﻭ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺑﻴﺎﻥ ﻧﻜﺮﺩﻩ‪ ،‬ﻋﻠﻢ‬
‫ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﻧﺨﻮﺍﺳﺘﻪ‪ ،‬ﭘﺲ ﻻﺯﻡ ﻧﻴﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧﺪ ﻛﺪﺍﻡ ﺍﻓﻀﻠﻨﺪ‪ ،‬ﻭﻟﻴﻜﻦ ﻣﺴﻠﻤﺎ‬
‫ﻣﺮﺳﻠﻴﻦ ﺍﻓﻀﻠﻨﺪ ﺍﺯ ﻏﻴﺮﻣﺮﺳﻠﻴﻦ‪ .‬ﻭ ﺗﻜﻠﻴﻒ ﻣﺴﻠﻤﻴﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﺭﺍ ﻣﺤﺘﺮﻡ ﺑﺪﺍﻧﻨﺪ ﻭ‬
‫َﺣ ٍﺪ ﱢﻣ ْﻨـ ُﻬ ْﻢ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﻭﺡﺍﻟﻘﺪﺱ ﺭﺍ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﺭﻭﺡ ﺑﺸﺮﻱ‬
‫ﺑﮕﻮﻳﻨﺪ ﻻَ ﻧُـ َﻔ ﱢﺮ ُق ﺑَـ ْﻴ َﻦ أ َ‬
‫ﺍﺳﺖ ﻛﻪ ﺟﺒﺮﺋﻴﻞ ﺩﻣﻴﺪ ﺩﺭ ﺭﺣﻢ ﺣﻀﺮﺕ ﻣﺮﻳﻢ‪ ،‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻧﺠﻴﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﺘﺎﺏ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪336‬‬

‫ﺇﻟﻬﻲ ﻣﻮﺟﺐ ﺣﻴﺎﺕ ﺍﺳﺖ ﺑﺮﺍﻱ ﺟﺎﻣﻌﻪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﺭﺍﺟﻊ ﺑﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪َ :‬وَﻛ َﺬﻟِ َ‬
‫ﻚ‬
‫أ َْو َﺣ ْﻴـﻨَﺎ إِﻟَْﻴ َ‬
‫ﻚ ُروﺣﺎً ﱢﻣ ْﻦ أ َْﻣ ِﺮﻧَﺎ‪ ،‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ؛ ﻣﺮﺍﺩ ﺍﺳﻢ ﺍﻋﻈﻢ ﺍﻟﻬﻲ ﺍﺳﺖ ﻛﻪ ﻋﻴﺴﻲ‪‬‬
‫ﺁﻥ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﻭ ﻣﺮﺩﻩ ﺭﺍ ﺯﻧﺪﻩ ﻣﻲﻛﺮﺩ‪ ،‬ﻭﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ؛ ﻣﺮﺍﺩ ﺟﺒﺮﺋﻴﻞ ﻭ ﻳﺎ ﺁﻧﻜﻪ‬
‫ﻧﻴﺮﻭﺋﻲ ﻣﻦ ﺟﺎﻧﺐ ﺍﷲ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﻣﻌﻨﻲ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺟﺒﺮﺋﻴﻞ‬
‫ﺍﺳﺖ ﺍﺯ ﺳﺎﻳﺮ ﻣﻌﺎﻧﻲ ﮔﻔﺘﻪ ﺷﺪﻩ ﻇﺎﻫﺮﺗﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻮﺍﺳﻄﺔ ﺟﺒﺮﺋﻴﻞ ﺩﻳﻦ ﺇﻟﻬﻲ ﺯﻧﺪﮔﻲ ﻭ‬
‫ﻧﻴﺮﻭ ﮔﺮﻓﺖ‪.‬‬

‫‪              ‬‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﺁﻧﭽﻪ ﺷﻤﺎ ﺭﺍ ﺭﻭﺯﻱ ﻛﺮﺩﻩﺍﻳﻢ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺑﻴﺎﻳﺪ‬
‫ﺭﻭﺯﻱ ﻛﻪ ﺩﺭ ﺁﻥ‪ ،‬ﻧﻪ ﺩﺍﺩ ﻭ ﺳﺘﺪ‪ ،‬ﻭ ﻧﻪ ﺩﻭﺳﺘﻲ ﻭ ﻧﻪ ﺷﻔﺎﻋﺘﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺎﻓﺮﺍﻥ ﺧﻮﺩ‬
‫ﺳﺘﻤﮕﺮﻧﺪ‪(254).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺃﻧﻔﻘﻮﺍ ﻓﻌﻞ ﺃﻣﺮ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﺯﻛﺎﺕ ﺍﺳﺖ‪ ،‬ﻭ‪‬‬

‫‪" ،‬ﻣﺎء" ﺩﺭ ﺁﻥ "ﻣﺎء ﻣﻮﺻﻮﻟﻪ" ﻭ ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﺍﺳﺖ‪ ،‬ﻭﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺍﺯ ﻫﺮ‬

‫ﭼﻴﺰﻱ ﺑﺎﻳﺪ ﺯﻛﺎﺕ ﺩﺍﺩ ﻭ ﻣﺨﺼﻮﺹ ﻧﻪ ﭼﻴﺰ ﻧﻴﺴﺖ‪ .‬و ﻻ ﺷﻔﺎﻋﺔ‪ ،‬ﻧﻔﻲ‪ ،‬ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺷﻔﺎﻋﺘﻲ ﺩﺭ ﻛﺎﺭ ﻧﻴﺴﺖ‪ ،‬ﺣﺘﻲ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻦ‪ ،‬ﺯﻳﺮﺍ ﺧﻄﺎﺏ ﺻﺪﺭ ﺁﻳﻪ ﺑﻪ ﻣﺆﻣﻨﻴﻦ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺷﻔﺎﻋﺘﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﻣﺨﻠﻮﻕ ﻭ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩﺷﺎﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﺴﺌﻠﺔ ﺷﻔﺎﻋﺖ ﺑﻪ ﻗﻮﻝ ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ‪ ،‬ﺑﻪ ﺟﺎﺋﻲ ﺭﺳﻴﺪﻩ ﻛﻪ ﻫﺮ ﮔﻮﻳﻨﺪﺓ ﺑﻲ ﺳﻮﺍﺩ‬
‫ﺑﻲﺍﻃﻼﻉ ﺍﺯ ﺣﻘﺎﺋﻖ ﺩﻳﻦ ﻭ ﺑﻲﺧﺒﺮ ﺍﺯ ﺣﺪ ﻭ ﻣﺮﺯ ﺷﺮﻉ ﻣﺒﻴﻦ ﻛﻪ ﺣﺘﻲ ﻓﺎﻗﺪ ﺧﻮﺍﻧﺪﻥ ﻭ‬
‫ﻧﻮﺷﺘﻦ ﻫﺴﺘﻨﺪ‪ ،‬ﻣﻨﺒﺮ ﻭ ﻣﺴﻨﺪ ﺃﻧﺒﻴﺎء ﻣﺮﺳﻠﻴﻦ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺑﻨﺎﻡ ﺷﻔﺎﻋﺖ ﻣﺮﺩﻡ ﺭﺍ‬
‫ﮔﻤﺮﺍﻩ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺑﺎﻓﺘﻪﻫﺎ ﻭ ﻗﺼﻪﻫﺎﻱ ﺟﻌﻠﻲ ﻭ ﺧﻮﺍﺏﻫﺎ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﭘﺮﺗﮕﺎﻩ ﮔﻨﺎﻩ ﺟﺮﻱ‬
‫ﻭ ﺗﺸﻮﻳﻖ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻳﻚ ﺩﺭﻭﺍﺯﺓ ﺷﻔﺎﻋﺖ ﺑﻪ ﮔﺸﺎﺩﻱ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‬
‫ﺑﺎﺯﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻫﺮ ﻧﺎﭘﺎﻙ ﻭ ﺁﻟﻮﺩﻩ ﻭ ﺟﻨﺎﻳﺘﻜﺎﺭﻱ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﺭﻭﺩ‪ ،‬ﻭ ﺑﺎ ﺃﻧﺒﻴﺎء‬
‫ﻭ ﻣﺮﺳﻠﻴﻦ ﻫﻢﻧﺸﻴﻦ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻦ ﻭﺳﻴﻠﻪ ﺟﻠﺐ ﺗﻮﺟﻪ ﻭ ﺭﺿﺎﻳﺖ ﻋﻮﺍﻡ ﺭﺍ ﻧﻤﻮﺩﻩ ﻭ‬
 ‫‪337‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﭘﻮﻟﻬﺎﻱ ﺯﻳﺎﺩﻱ ﻣﻲﮔﻴﺮﻧﺪ‪ .‬ﺑﺰﺭﮔﻮﺍﺭ ﻣﻮﺭﺩ ﺍﺷﺎﺭﻩ ﺑﺤﺚ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﺍﺩﺍﻣﻪ ﻣﻲﺩﻫﺪ‪:‬‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻳﻲ ﻧﻴﺰ ﺑﺤﺚ ﺷﻔﺎﻋﺖ ﺁﻣﺪﻩ ﻛﻪ ﺩﺳﺖﺁﻭﻳﺰ ﺑﻲﺩﻳﻨﺎﻥ ﻭ ﻳﺎﺭﺍﻥ ﺷﻴﻄﺎﻥ‬
‫ﮔﺸﺘﻪ‪ ،‬ﻭ ﺭﻭﺍﻳﺎﺗﻲ ﺳﺎﺧﺘﻪﺍﻧﺪ ﻛﻪ ﺑﺎ ﺁﻥ ﺭﻭﺍﻳﺎﺕ ﻣﻲﺷﻮﺩ ﺭﻳﺸﺔ ﻗﺎﻧﻮﻥ ﺩﻳﻦ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﻛﻨﺪ‪،‬‬
‫ﻭﻳﺎ ﺑﻲﺃﺛﺮ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺑﺎ ﻗﻮﺍﻧﻴﻦ ﺧﺪﺍ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ؛ ﺯﻧﻲ ﻓﺎﺣﺸﻪ ﺍﺯ ﺯﻧﺎ ﻓﺮﺯﻧﺪﺍﻧﻲ‬
‫ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻭﺍﺯ ﺗﺮﺱ ﺭﺳﻮﺍﺋﻲ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﻣﻴﺎﻥ ﺁﺗﺶ ﻣﻲﺳﻮﺍﺯﻧﻴﺪ‪ ،‬ﻭﻛﺴﻲ ﺟﺰ ﻣﺎﺩﺭﺵ‬
‫ﺍﺯ ﺍﻳﻦ ﻋﻤﻞ ﺧﺒﺮ ﻧﺪﺍﺷﺖ‪ ،‬ﭼﻮﻥ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ‪ ،‬ﻫﺮ ﺟﺎ ﺩﻓﻨﺶ ﻛﺮﺩﻧﺪ‪ ،‬ﺧﺎﻙ ﺍﻭ ﺭﺍ ﺑﻴﺮﻭﻥ‬
‫ﻣﻲﺍﻧﺪﺍﺧﺖ‪ ،‬ﻧﺎﭼﺎﺭ ﻧﺰﺩ ﺍﻣﺎﻡ ﻭﻗﺖ ﺭﻓﺘﻨﺪ‪ ،‬ﻭ ﻗﻀﻴﻪ ﺭﺍ ﺑﻪ ﺍﻭ ﮔﻔﺘﻨﺪ‪ ،‬ﺍﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻣﻘﺪﺍﺭﻱ‬
‫ﺍﺯ ﺗﺮﺑﺖ ﺣﺴﻴﻨﻲ ﺩﺭ ﻗﺒﺮ ﺍﻭ ﺑﮕﺬﺍﺭﻧﺪ‪ ،‬ﺑﺪﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﻗﺒﺮ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﻭﮔﻨﺎﻩ ﺍﻭ ﻋﻔﻮ‬
‫ﺷﺪ‪ .‬ﻣﻼﺋﻲ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻛﻪ؛ ﺯﻥ ﺯﻧﺎﻛﺎﺭﻱ ﻛﻪ ﺧﺎﻧﺔ ﺍﻭ ﻣﺮﻛﺰ ﻓﺴﻖ ﻭ ﻓﺠﻮﺭ ﺑﻮﺩ‪،‬‬
‫ﺭﻭﺯﻱ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻃﻌﺎﻡ ﭘﺨﺘﻪ ﺑﺮﺍﻱ ﻣﺸﺘﺮﻳﺎﻥ ﺗﻬﻴﻪ ﻛﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺁﺗﺶ ﺑﻪ ﺧﺎﻧﺔ ﻫﻤﺴﺎﻳﻪﺍﻱ ﻛﻪ‬
‫ﻣﺠﻠﺲ ﺭﻭﺿﻪ ﺑﻮﺩ ﻣﻲﺭﻭﺩ ﻛﻪ ﺍﺯ ﻣﻄﺒﺦ ﺍﻭ ﺁﺗﺸﻲ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﺑﺮ ﺁﺗﺶ ﺯﻳﺮ ﺩﻳﮓ ﻣﻲﺩﻣﺪ‪ ،‬ﻭ ﺍﺯ‬
‫ﺩﻭﺩ ﺁﻥ ﭼﺸﻢ ﺍﻭ ﺗﺮ ﻣﻲﺷﻮﺩ‪ ،‬ﺳﭙﺲ ﺁﺗﺸﻲ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻩ ﻭﻣﻲﺭﻭﺩ ﺑﻪ ﻣﺸﺘﺮﻳﺎﻥ ﺧﻮﺩ‬
‫ﻣﻲﺭﺳﺪ‪ ،‬ﻫﻤﻴﻦ ﺯﻥ ﺭﺍ ﭘﺲ ﺍﺯ ﻣﺮﮔﺶ ﺧﻮﺍﺏ ﻣﻲﺑﻴﻨﻨﺪ ﻛﻪ ﺩﺭ ﺑﺎﻏﻲ ﺯﻳﺮ ﺍﺷﺠﺎﺭﻱ ﺑﺎ‬
‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻫﻢﻧﺸﻴﻦ ﺷﺪﻩ‪ ،‬ﺍﺯ ﺍﻭ ﻣﻲﭘﺮﺳﻨﺪ ﺗﻮ ﺑﺎ ﺁﻥ ﺍﻋﻤﺎﻝ ﺯﺷﺖ‪ ،‬ﭼﮕﻮﻧﻪ‬
‫ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺳﻴﺪﻱ؟ ﻣﻲﮔﻮﻳﺪ؛ ﺑﻪ ﺑﺮﻛﺖ ﺁﻥ ﺗﺮﻱ ﭼﺸﻢ ﺍﺯ ﺩﻭﺩ ﻣﻄﺒﺦ ﻫﻤﺴﺎﻳﻪ‪ ،‬ﻛﻪ ﺗﻤﺎﻡ‬
‫ﮔﻨﺎﻫﺎﻧﻢ ﻣﻮﺭﺩ ﺷﻔﺎﻋﺖ ﺷﺪ‪ .‬ﻭ ﻫﺰﺍﺭﺍﻥ ﻗﺼﻪ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺳﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻛﻪ ﺩﻳﮕﺮ ﻧﻪ‬
‫ﺍﻳﻤﺎﻧﻲ ﻭﻧﻪ ﻋﻔﺘﻲ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﺎ ﻣﺠﺎﻟﺲ ﺩﻳﻨﻲ ﺳﺮ ﻭﻛﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ‬
‫ﻛﻔﺮﻳﺎﺕ ﺭﺍ ﺷﻨﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﻣﺎ ﻗﺮﺁﻥ ﭼﻨﻴﻦ ﺷﻔﺎﻋﺘﻲ ﺑﻜﻠﻲ ﻧﻔﻲ‬
‫ﺷﺪﻩ ﻭ ﺩﺭ ﺗﻤﺎﻡ ﺁﻳﺎﺕ ﻣﺪﺭﻛﻲ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻗﺮﺁﻥ ﻣﻘﺎﻡ ﻫﺮ ﻛﺲ ﺭﺍ ﺩﺭ ﮔﺮﻭ‬
‫ﺍﻋﻤﺎﻝ ﻭ ﻋﻘﺎﻳﺪﺵ ﻣﻲﺩﺍﻧﺪ‪ .‬ﺃﻣﺎ ﻫﻮﺍﻫﺎﻱ ﻧﻔﺴﺎﻧﻲ ﻣﺮﺩﻡ ﺁﻟﻮﺩﻩ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﻭ ﻏﻠﻮ ﻭ ﺍﻏﺮﺍﻕ‬
‫ﮔﻮﻳﻨﺪﮔﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺍﻣﺎﻣﺎﻥ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ‪ ،‬ﻭ ﺗﺮﻭﻳﺞ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻡ ﺍﺯ ﻫﺮ ﭼﻪ ﺿﺪ ﺍﺳﻼﻡ‬
‫ﺑﺎﺷﺪ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺑﺎﻋﺚ ﺷﺪﻩ ﻛﻪ ﺍﺣﻜﺎﻡ ﺍﺳﻼﻡ ﺭﺍﺟﻊ ﺑﻪ ﺟﻬﺎﺩ ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭﻧﻬﻲ‬
‫ﺍﺯ ﻣﻨﻜﺮ ﻭ ﺣﻔﻆ ﺳﺮﺣﺪﺍﺕ ﻣﻤﻠﻜﺖ ﻭ ﻧﺸﺮ ﻣﻌﺎﺭﻑ ﻭﻏﻴﺮﻩ ﻫﻤﻪ ﻣﻨﺴﻮﺥ ﺷﺪﻩ‪ ،‬ﻭ ﺑﻪ ﺟﺎﻱ‬
‫ﺁﻧﻬﺎ ﮔﺮﻳﻪ ﻭ ﻧﻮﺣﻪ ﺁﻣﺪﻩ‪ ،‬ﻭﻣﺎﻧﻨﺪ ﺩﻳﻦ ﻣﺴﻴﺢ ﻛﻪ ﺩﻭﺳﺘﻲ ﻭ ﻣﺤﺒﺖ ﻣﺴﻴﺢ ﺑﺮﺍﻱ ﺩﻧﻴﺎ ﻭ‬
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‫ﺁﺧﺮﺕ ﻛﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺁﺯﺍﺩﻱ ﺩﺭ ﻓﺴﻖ ﻭ ﻓﺠﻮﺭ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ‪ ،‬ﺩﻳﻦ ﺍﺳﻼﻡ ﻧﻴﺰ ﭼﻨﻴﻦ ﺷﺪﻩ‪،‬‬
‫ﻛﻪ ﻳﻚ ﮔﺮﻳﻪ ﻭ ﻣﺤﺒﺖ ﺩﺭﻭﻏﻲ ﺑﺮﺍﻱ ﻣﺘﺪﻳﻨﻴﻦ ﺻﺪﺭ ﺍﺳﻼﻡ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﻛﺎﻓﻲ ﺍﺳﺖ‪ .‬ﺑﺎ‬
‫ﺍﻳﻨﻜﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺮﺩﻡ ﺭﺍ ﻣﻲﺗﺮﺳﺎﻧﻴﺪﻩ ﻭ ﺑﻪ ﺣﺴﺎﺏ ﺩﻗﻴﻖ ﺇﻟﻬﻲ ﻛﻪ ﻣﻮ ﺭﺍ ﺍﺯ ﻣﺎﺳﺖ‬
‫ﻣﻲﻛﺸﺪ‪ ،‬ﻧﻮﻳﺪ ﻣﻲﺩﻫﺪ‪ ،‬ﻭﻟﻲ ﺑﻮﺍﺳﻄﺔ ﺑﻲﺧﺒﺮﻱ ﻣﺮﺩﻡ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﻧﺸﺮ ﻫﻤﻴﻦ ﺧﺮﺍﻓﺎﺕ‬
‫ﺩﻳﻨﻲ‪ ،‬ﻣﻠﺖ ﺍﺳﻼﻡ ﺭﺍ ﻣﻨﺤﺮﻑ ﻭ ﻣﺎﻧﻨﺪ ﻳﻬﻮﺩ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ‪:‬‬

‫‪            ‬‬

‫)آل ﻋﻤﺮان‪(۲۴ :‬‬ ‫‪ ‬‬

‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﺮﺁﻥ ﺍﻓﺘﺮﺍﺁﺗﻲ ﺑﻨﺎﻡ ﺩﻳﻦ‪ ،‬ﻣﺎﻧﻨﺪ ﺑﺎﺏ ﺗﻮﺳﻞ ﻭ ﺷﻔﺎﻋﺖ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﺧﺪﺍ ﻭ ﻗﺮﺁﻥ‪ ،‬ﭘﻨﺎﻫﮕﺎﻫﻲ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺩﺭﺳﺖ ﺷﺪﻩ‪ ،‬ﻭ ﺍﺯ ﺗﻬﺪﻳﺪﺍﺕ ﻭﺣﺸﺖﺍﻧﮕﻴﺰ ﺇﻟﻬﻲ‬
‫ﻭﺣﺸﺘﻲ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺷﻔﻴﻌﺎﻥ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﻛﻴﻔﺮ ﺇﻟﻬﻲ ﺑﺮﻫﺎﻧﻨﺪ‪ .‬ﻭﺍﮔﺮ ﻧﻤﺎﺯ ﺟﻤﻌﻪ ﻭ‬
‫ﺟﻬﺎﺩ ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﺟﺎﻧﺒﺎﺯﻱ ﻭ ﻓﺪﺍﻛﺎﺭﻱ ﻭ ﻏﻴﺮﺕ ﺍﻳﻤﺎﻧﻲ ﺑﺮﻭﺩ ﻭ ﻣﺤﺮﻣﺎﺕ ﺇﻟﻬﻲ‬
‫ﺭﻭﺍﺝ ﻳﺎﺑﺪ ﺑﺎ ﺩﺍﺷﺘﻦ ﮔﺮﻳﻪ ﻭ ﺗﻮﺳﻞ ﻭ ﺷﻔﺎﻋﺖ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻫﻤﻪ ﻭ ﻫﻤﻪ ﺧﺮﺍﺑﻲﻫﺎ‬
‫ﺟﺒﺮﺍﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﻭﻟﻲ ﻗﺮﺁﻥ ﻣﻜﺮﺭ ﺩﺭ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻱ ﭼﻨﻴﻦ ﺷﻔﺎﻋﺘﻲ ﺭﺍ ﻧﻔﻲ ﻛﺮﺩﻩ ﻭ‬
‫ﻣﻲﮔﻮﻳﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﺭﻭﺯ ﺟﺰﺍﻱ ﻛﻴﻔﺮ ﻫﻴﭽﻜﺲ ﺩﺭﺑﺎﺭﺓ ﻛﺲ ﺩﻳﮕﺮ ﺷﻔﺎﻋﺘﻲ ﺑﻪ ﺍﻳﻦ‬
‫ﻨﺼ ُﺮو َن&‪َ * .‬واﺗﱠـ ُﻘﻮاْ‬ ‫ِ‬
‫ﻛﻴﻔﻴﺖ ﻧﺘﻮﺍﻧﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ‪* :‬ﻳَـ ْﻮَم َﻻ ﻳُـ ْﻐﻨﻲ َﻣ ْﻮﻟًﻰ َﻋﻦ ﱠﻣ ْﻮﻟًﻰ َﺷ ْﻴﺌﺎً َوَﻻ ُﻫ ْﻢ ﻳُ َ‬
‫ﺎﻋﺔٌ َوﻻَ ﻳُـ ْﺆ َﺧ ُﺬ ِﻣ ْﻨـ َﻬﺎ َﻋ ْﺪ ٌل َوﻻَ ُﻫ ْﻢ‬ ‫ِ‬
‫ﺲ َﺷ ْﻴﺌﺎً َوﻻَ ﻳُـ ْﻘﺒَ ُﻞ ﻣ ْﻨـ َﻬﺎ َﺷ َﻔ َ‬ ‫ﺲ َﻋﻦ ﻧﱠـ ْﻔ ٍ‬ ‫ﻳَـ ْﻮﻣﺎً ﻻﱠ ﺗَ ْﺠ ِﺰي ﻧَـ ْﻔ ٌ‬
‫ﺸ ْﻮا ﻳَـ ْﻮﻣﺎً ﱠﻻ ﻳَ ْﺠ ِﺰي َواﻟِ ٌﺪ َﻋﻦ َوﻟَ ِﺪﻩِ َوَﻻ َﻣ ْﻮﻟُﻮ ٌد ُﻫ َﻮ‬ ‫ﱠﺎس اﺗﱠـ ُﻘﻮا َرﺑﱠ ُﻜ ْﻢ َوا ْﺧ َ‬
‫ﻨﺼ ُﺮو َن&‪* .‬ﻳَﺎ أَﻳﱡـ َﻬﺎ اﻟﻨ ُ‬ ‫ﻳُ َ‬
‫ﺲ َﺷ ْﻴﺌﺎً َو ْاﻷ َْﻣ ُﺮ ﻳَـ ْﻮَﻣﺌِ ٍﺬ ﻟِﻠﱠ ِﻪ&‪* .‬ﻓَﺎﻟْﻴَـ ْﻮَم َﻻ‬ ‫ﺲ ﻟﱢﻨَـ ْﻔ ٍ‬
‫ﻚ ﻧَـ ْﻔ ٌ‬ ‫َﺟﺎ ٍز َﻋﻦ َواﻟِ ِﺪﻩِ َﺷ ْﻴﺌﺎً& ‪* .‬ﻳَـ ْﻮَم َﻻ ﺗَ ْﻤﻠِ ُ‬
‫ﺿﺮاً وَﻻ ر َﺷﺪاً&‪* .‬وأ ِ‬
‫َﻧﺬ ْر‬ ‫َ‬ ‫ﻚ ﻟَ ُﻜ ْﻢ َ ّ َ َ‬ ‫ﺿ ّﺮاً&‪* .‬ﻗُ ْﻞ إِﻧﱢﻲ َﻻ أ َْﻣﻠِ ُ‬ ‫ﺾ ﻧﱠـ ْﻔﻌﺎً َوَﻻ َ‬‫ﻀ ُﻜ ْﻢ ﻟِﺒَـ ْﻌ ٍ‬
‫ﻚ ﺑَـ ْﻌ ُ‬ ‫ﻳَ ْﻤﻠِ ُ‬
‫ﻴﻊ ﻟﱠ َﻌﻠﱠ ُﻬ ْﻢ ﻳَـﺘﱠـ ُﻘﻮ َن&‪.‬‬ ‫ِ‬ ‫ِِ ِ‬ ‫ﻳﻦ ﻳَ َﺨﺎﻓُﻮ َن أَن ﻳُ ْﺤ َ ِ ِ‬ ‫ِِ ﱠ ِ‬
‫ﺲ ﻟَ ُﻬﻢ ﱢﻣﻦ ُدوﻧﻪ َوﻟ ﱞﻲ َوﻻَ َﺷﻔ ٌ‬ ‫ﺸ ُﺮواْ إﻟَﻰ َرﺑﱢﻬ ْﻢ ﻟَْﻴ َ‬ ‫ﺑﻪ اﻟﺬ َ‬
‫ﻴﻊ َوإِن ﺗَـ ْﻌ ِﺪ ْل ُﻛﻞﱠ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫*وذَ ﱢﻛﺮ ﺑِ ِﻪ أَن ﺗُـ ْﺒﺴﻞ ﻧَـ ْﻔ ِ‬
‫ﺲ ﻟَ َﻬﺎ ﻣﻦ ُدون اﻟﻠّﻪ َوﻟ ﱞﻲ َوﻻَ َﺷﻔ ٌ‬ ‫ﺖ ﻟَْﻴ َ‬ ‫ﺴﺒَ ْ‬ ‫ﺲ ﺑ َﻤﺎ َﻛ َ‬ ‫ََ ٌ‬ ‫َ ْ‬
‫ِ‬
‫َﻋ ْﺪ ٍل ﻻﱠ ﻳُـ ْﺆ َﺧ ْﺬ ﻣ ْﻨـ َﻬﺎ&‪.‬‬
 ‫‪339‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﺷﻤﺎ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺩﻗﺖ ﻛﻨﻴﺪ ﻭ ﺍﻃﻼﻕ ﺁﻧﻬﺎ ﺭﺍ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﻣﺪﻋﻴﺎﻥ ﺷﻔﺎﻋﺖ ﺍﻳﻦ‬
‫ﺁﻳﺎﺕ ﺭﺍ ﻧﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ ﺁﻳﺎﺗﻲ ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺁﻥ ﺁﻳﺎﺕ ﭼﻨﺎﻧﭽﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺷﻔﺎﻋﺖ ﺑﻪ ﺻﻮﺭﺕ ﻣﺬﻛﻮﺭﻩ ﻧﻴﺴﺖ‪ .‬ﻭ ﻳﺎﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﻨﻨﺪ ﺑﻪ ﺁﻳﺎﺗﻲ ﻣﺎﻧﻨﺪ ﺁﻳﺔ‪:‬‬
‫ﻋﻬﺪاً ‪‬‬ ‫‪ ‬ﻻ ﻳﻤﻠﮑﻮن اﻟﺸﻔﺎﻋﺔ إﻻ ﻣﻦ اﺗﺨﺬ ﻋﻨﺪ اﻟﺮﺣﻤﻦ‬
‫ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﺎﺕ ﻧﻔﻲ ﺷﻔﺎﻋﺖ ﺷﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺑﻄﻮﺭ ﺍﻧﻜﺎﺭ ﻛﻪ ﭼﻪ‬
‫ﻛﺲ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺪﻭﻥ ﺭﺿﺎﻳﺖ ﺧﺪﺍ ﻭ ﺑﺪﻭﻥ ﺍﺫﻥ ﻭ ﺑﺪﻭﻥ ﭘﻴﻤﺎﻥ ﺇﻟﻬﻲ ﺷﻔﺎﻋﺖ ﻛﻨﺪ؟ ﺯﻳﺮﺍ‬
‫ﺧﺪﺍ ﺑﺎ ﻛﺴﻲ ﭘﻴﻤﺎﻧﻲ ﻧﺒﺴﺘﻪ ﻛﻪ ﻫﺮ ﻗﺪﺭ ﺟﻨﺎﻳﺖ ﻭ ﮔﻨﺎﻩ ﻛﻨﺪ ﺍﺯ ﺍﻭ ﺻﺮﻓﻨﻈﺮ ﻛﻨﺪ‪ ،‬ﻭﺷﻔﻴﻊ‬
‫ﺑﺮﺍﻱ ﺍﻭ ﺑﺘﺮﺍﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﻦ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﻇﺎﻫﺮﺍ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻳﻬﻮﺩﻳﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫ﱠﺎر إِﻻﱠ أَﻳﱠﺎﻣﺎً ﱠﻣ ْﻌ ُﺪ َ‬

‫ودةً&‪ .‬ﻣﯽﻓﺮﻣﺎﻳﺪ ﺑﻪ آﻧﺎن ﺑﮕﻮ‪* :‬ﻗُ ْﻞ أَﺗﱠ َﺨ ْﺬﺗُ ْﻢ‬ ‫ﺴﻨَﺎ اﻟﻨ ُ‬
‫ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ‪* :‬ﻟَﻦ ﺗَ َﻤ ﱠ‬
‫ﻒ اﻟﻠّﻪُ َﻋ ْﻬ َﺪﻩُ&‪ .‬ﻳﻌﻨﻲ ﺧﺪﺍ ﺑﺎ ﻛﺴﻲ ﭘﻴﻤﺎﻧﻲ ﺑﺮﺍﻱ ﺷﻔﺎﻋﺖ ﻭ ﻳﺎ‬ ‫ِﻋﻨ َﺪ اﻟﻠ ِّﻪ َﻋ ْﻬﺪاً ﻓَـﻠَﻦ ﻳُ ْﺨﻠِ َ‬
‫ﻋﻔﻮ ﻧﺒﺴﺘﻪ ﺗﺎ ﻣﺠﺒﻮﺭ ﺑﻌﺪﻡ ﺗﺨﻠﻒ ﺷﻮﺩ ﻭ ﻳﺎ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﻛﻴﻔﺮ ﺑﻪ ﻛﺴﻲ ﺍﺫﻥ ﺩﻫﺪ‪.‬‬
‫ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺷﻔﺎﻋﺖ ﺭﺍ ﻣﻮﻛﻮﻝ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﻛﺮﺩﻩ‪ ،‬ﺍﻟﺒﺘﻪ ﺩﺭﺑﺎﺭﺓ ﻛﺴﺎﻧﻲ ﻛﻪ‬
‫ﺧﺪﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍﺿﻲ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﺸﺎﻥ ﻣﺆﻣﻨﻴﻨﻨﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ‪ 22 :‬ﻭ ‪ 23‬ﺳﺒﺄ ﻭ ‪ 84‬ﺗﺎ‬
‫‪ 86‬ﺯﺧﺮﻑ‪ ،‬ﻭ ‪ 27‬ﻭ ‪ 28‬ﺃﻧﺒﻴﺎء‪ ،‬ﻭ ﻳﺎ ﺁﻳﺔ ‪ 109‬ﺳﻮﺭﺓ ﻃﻪ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪* :‬ﻳَـ ْﻮَﻣﺌِ ٍﺬ ﱠﻻ ﺗَﻨ َﻔ ُﻊ‬
‫ﺿ َﻲ ﻟَﻪُ ﻗَـ ْﻮﻻً&‪ .‬ﻳﻌﻨﻲ ﺩﺭ ﺁﻥ ﺭﻭﺯ )ﻗﻴﺎﻣﺖ(‪ ،‬ﺷﻔﺎﻋﺖ‪،‬‬ ‫ﺎﻋﺔُ إِﱠﻻ ﻣﻦ أ َِذ َن ﻟَﻪُ اﻟ ﱠﺮ ْﺣﻤﻦ ور ِ‬ ‫اﻟ ﱠ‬
‫ﺸ َﻔ َ‬
‫َ ُ ََ‬ ‫َْ‬
‫ﻫﻴﭻ ﻧﻔﻌﻲ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﺑﺎﺭﻱ ﺁﻥ ﻛﺴﻲ ﻛﻪ ﺧﺪﺍ ﺑﺪﺍﻥ ﺩﺳﺘﻮﺭﻱ ﻗﺒﻼ ﺩﺍﺩﻩ ﻭ ﮔﺮﻓﺘﺎﺭﻱ ﺭﺍ‬
‫ﻣﺎﺿﯽ(‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﭘﺴﻨﺪﻳﺪﻩ ﺑﺎﺷﺪ )ﮐﻠﻤﺔ "ﻻ ﺗﻨﻔﻊ" ﻣﻀﺎرع‪ ،‬وﻟﯽ "اذن"‬
‫ﺷﻔﺎﻋﺖ ﻛﻪ ﭘﺴﻨﺪﻳﺪﮔﺎﻥ ﺍﺯ ﺁﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻩ ﻭ ﻏﻴﺮ ﺍﺯ ﺷﻔﺎﻋﺖ ﺷﺮﻙﺁﻭﺭ ﻭﻣﺨﺎﻟﻒ ﺁﻥ‬
‫ﺍﺳﺖ‪ ،‬ﻋﺪﻩﺍﻱ ﭼﻨﻴﻦ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﻳﻦ ﺷﻔﺎﻋﺖ ﻛﻪ ﺑﺎ ﺍﺟﺎﺯﺓ ﺧﺪﺍ ﺍﺳﺖ ﻫﻤﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﻃﻠﺐ‬
‫ﺁﻣﺮﺯﺵ ﺍﺳﺖ ﻛﻪ ﺩﺍﺭﺍﻱ ‪ 3‬ﺍﺻﻞ ﻭ ﺷﺮﻁ ﺍﺳﺖ‪:‬‬
‫ﺍﺻﻞ ﻳﺎ ﺷﺮﻁ ﺍﻭﻝ‪ :‬ﺍﺫﻥ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻛﻪ ﻓﻘﻂ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ‬
‫ﺎت&‪َ * .‬وﻟَ ْﻮ‬ ‫ﻚ وﻟِﻠْﻤ ْﺆِﻣﻨِﻴﻦ واﻟْﻤ ْﺆِﻣﻨَ ِ‬ ‫اﺳﺘَـﻐْ ِﻔﺮ ﻟَ ُﻬﻢ&‪*.‬و ْ ِ ِ ِ‬
‫اﺳﺘَـﻐْﻔ ْﺮ ﻟ َﺬﻧﺒ َ َ ُ َ َ ُ‬ ‫ﻒ َﻋ ْﻨـ ُﻬ ْﻢ َو ْ ْ ْ َ‬ ‫ﻓﺮﻣﻮﺩﻩ‪* :‬ﻓَﺎ ْﻋ ُ‬
‫ِ ﱠ‬
‫ﻮل ﻟََﻮ َﺟ ُﺪواْ اﻟﻠّﻪَ ﺗَـ ﱠﻮاﺑﺎً‬
‫اﺳﺘَـ ْﻐ َﻔ َﺮ ﻟَ ُﻬ ُﻢ اﻟ ﱠﺮ ُﺳ ُ‬
‫ﺎﺳﺘَـ ْﻐ َﻔ ُﺮواْ اﻟﻠّﻪَ َو ْ‬
‫وك ﻓَ ْ‬ ‫أَﻧﱠـ ُﻬ ْﻢ إذ ﻇﻠَ ُﻤﻮاْ أَﻧ ُﻔ َ‬
‫ﺴ ُﻬ ْﻢ َﺟﺂ ُؤ َ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪340‬‬

‫ﱠرِﺣﻴﻤﺎً&) ‪(1‬ﻛﻪ ﺣﻘﻴﻘﺖ ﺷﻔﺎﻋﺖ ﻫﻤﻴﻦ ﺍﺳﺖ ﺩﻭ ﻧﻔﺮﻱ )ﻣﺬﻧﺐ ﻭ ﻣﺴﺘﻐﻔﺮ( ﺑﻪ ﺣﻀﻮﺭ ﺧﺪﺍ‬ ‫‪F0‬‬

‫ﺁﻣﺪﻩ ﻭ ﻫﺮ ﺩﻭ ﺍﺯ ﻭﻱ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﺩﺭ ﻋﺪﻡ ﺍﺟﺮﺍﻱ ﺍﻳﻦ ﺷﺮﻁ‬
‫ﻣﻼﻣﺖ ﻣﻲﻛﻨﺪ ﻛﻪ‪* :‬وإِذَا ﻗِﻴﻞ ﻟَﻬﻢ ﺗَـﻌﺎﻟَﻮا ﻳﺴﺘَـﻐْ ِﻔﺮ ﻟَ ُﻜﻢ رﺳ ُ ِ‬
‫ﻮل اﻟﻠﱠﻪ ﻟَﱠﻮْوا ُرُؤ َ‬
‫وﺳ ُﻬ ْﻢ&‪.‬‬ ‫َ ُ ْ َ ْ َ ْ ْ ْ َُ‬ ‫َ‬
‫ﺷﺮﻁ ﺩﻭﻡ‪ :‬ﻛﺴﺎﻥ ﻣﻮﺭﺩ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺷﻔﺎﻋﺖ ﺑﺎﻳﺪ ﻣﺮﺿﻲ ﺧﺪﺍ ﻭ ﻣﺆﻣﻦ ﺑﺎﺷﻨﺪ ﭼﻨﺎﻧﻜﻪ‬
‫ﺿ َﻲ ﻟَﻪُ ﻗَـ ْﻮﻻً&‪ ،‬ﻭ ﻳﺎ ﺁﻳﺔ‪َ * :‬ﻻ‬ ‫ﺎﻋﺔُ إِﱠﻻ ﻣﻦ أ َِذ َن ﻟَﻪُ اﻟ ﱠﺮ ْﺣﻤﻦ ور ِ‬ ‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪ * :‬ﱠﻻ ﺗَﻨ َﻔ ُﻊ اﻟ ﱠ‬
‫ﺸ َﻔ َ‬
‫َ ُ ََ‬ ‫َْ‬
‫ﻀﻰ&‪ .‬ﻳﺎ ﺁﻳﺔ‪* :‬ﻣﺎ َﻛﺎ َن ﻟِﻠﻨﱠﺒِ ﱢﻲ واﻟﱠ ِﺬﻳﻦ آﻣﻨُﻮاْ أَن ﻳﺴﺘَـﻐْ ِﻔﺮواْ ﻟِﻠ ِ‬ ‫ﻳَ ْﺸ َﻔ ُﻌﻮ َن إِﱠﻻ ﻟِ َﻤ ِﻦ ْارﺗَ َ‬
‫ﻴﻦ&‪ .‬ﻭ‬ ‫ْﻤ ْﺸ ِﺮﻛ َ‬ ‫َْ ُ ُ‬ ‫َ َ َ‬ ‫َ‬
‫ت ﻟَ ُﻬ ْﻢ أ َْم ﻟَ ْﻢ ﺗَ ْﺴﺘَـ ْﻐ ِﻔ ْﺮ ﻟَ ُﻬ ْﻢ ﻟَﻦ ﻳَـ ْﻐ ِﻔ َﺮ اﻟﻠﱠﻪُ‬ ‫ﺩﺭﺑﺎﺭﺓ ﻣﻨﺎﻓﻘﻴﻦ ﻣﻲﻓﺮﻣﺎﻳﺪ‪َ * :‬ﺳ َﻮاء َﻋﻠَْﻴ ِﻬ ْﻢ أ ْ‬
‫َﺳﺘَـ ْﻐ َﻔ ْﺮ َ‬
‫ﻴﻦ َﻣ ﱠﺮةً ﻓَـﻠَﻦ ﻳَـ ْﻐ ِﻔ َﺮ اﻟﻠّﻪُ ﻟَ ُﻬ ْﻢ&‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻟَﻬﻢ& ‪ِ *.‬‬
‫اﺳﺘَـ ْﻐﻔ ْﺮ ﻟَ ُﻬ ْﻢ أ َْو ﻻَ ﺗَ ْﺴﺘَـ ْﻐﻔ ْﺮ ﻟَ ُﻬ ْﻢ إِن ﺗَ ْﺴﺘَـ ْﻐﻔ ْﺮ ﻟَ ُﻬ ْﻢ َﺳ ْﺒﻌ َ‬
‫ْ‬ ‫ُْ‬
‫ﺍﻣﺎ ﻣﺆﻣﻨﻴﻨﻲ ﻛﻪ ﻗﺎﺑﻞ ﺷﻔﺎﻋﺘﻨﺪ ﺁﻧﺎﻥ ﺭﺍ ﺧﻮﺩ ﻗﺮﺁﻥ ﺑﺎ ﺻﻔﺎﺕ ﻣﺸﺨﺼﻪ ﻣﻌﺮﻓﻲ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﺖ ﻗُـﻠُﻮﺑُـ ُﻬ ْﻢ َوإِذَا ﺗُﻠِﻴَ ْ‬ ‫ﻳﻦ إِذَا ذُﻛِ َﺮ اﻟﻠّﻪُ َو ِﺟﻠَ ْ‬ ‫ﱠِ‬ ‫ِ‬
‫ﻳﻤﺎﻧﺎً‬‫ادﺗْـ ُﻬ ْﻢ إِ َ‬
‫ﺖ َﻋﻠَْﻴ ِﻬ ْﻢ آﻳَﺎﺗُﻪُ َز َ‬ ‫*إِﻧﱠ َﻤﺎ اﻟ ُْﻤ ْﺆﻣﻨُﻮ َن اﻟﺬ َ‬
‫ﻚ ُﻫ ُﻢ اﻟ ُْﻤ ْﺆِﻣﻨُﻮ َن َﺣ ّﻘﺎً‬ ‫ﺎﻫ ْﻢ ﻳُ ِﻨﻔ ُﻘﻮﻧَﺄ ُْوﻟَـﺌِ َ‬ ‫وﻋﻠَﻰ رﺑﱢ ِﻬﻢ ﻳـﺘـﻮﱠﻛﻠُﻮ َن *اﻟﱠ ِﺬﻳﻦ ﻳ ِﻘﻴﻤﻮ َن اﻟ ﱠ ِ‬
‫ﺼﻼَ َة َوﻣ ﱠﻤﺎ َرَزﻗـْﻨَ ُ‬ ‫َ ُ ُ‬ ‫َ َ َ ْ ََ َ‬
‫________________________________________________________________________‬
‫_‬
‫‪ (1‬ﻣﺮﺣﻮﻡ ﺷﻴﺦ ﻃﻮﺳﻲ ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮﺩ ﺑﻨﺎﻡ "ﺗﺒﻴﺎﻥ" ﺩﺭ ﺫﻳﻞ ﺗﻔﺴﻴﺮ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻋﺒﺎﺭﺗﻲ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ »ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﺍﺯ ﻣﻨﺎﻓﻘﻴﻦ ﻛﻪ ﺑﺮ ﺍﻣﺮﻱ ﺍﺯ ﻧﻔﺎﻕ ﺍﺟﺘﻤﺎﻉ ﻭ ﻫﻢﺁﻫﻨﮕﻲ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺁﻥ‬
‫ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﺧﺪﺍﻱ ﻣﺘﻌﺎﻝ ﺁﻥ ﺭﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﻮﺩ ﺧﺒﺮ ﺩﺍﺩ‪ ،‬ﺍﻳﻨﺎﻥ ﺑﺮ ﺭﺳﻮﻝ ﺧﺪﺍ‪ ‬ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ ،‬ﺁﻥ‬
‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﻛﻪ ‪ :‬ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﺍﺯ ﻣﻨﺎﻓﻘﺎﻥ ﺑﺮ ﺍﻣﺮﻱ ﺍﺯ ﻧﻔﺎﻕ ﻫﻢﺁﻫﻨﮕﻲ ﻭ ﺍﺗﻔﺎﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﻳﻦ ﮔﺮﻭﻩ‬
‫ﺑﺮﺧﻴﺰﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺧﺪﺍﻱ ﺧﻮﺩ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻛﺮﺩﻩ‪ ،‬ﺑﻪ ﮔﻨﺎﻫﺎﻥ ﺧﻮﻳﺶ ﺍﻗﺮﺍﺭ ﻛﻨﻨﺪﺗﺎ ﻣﻦ ﻧﻴﺰ ﺑﺮﺍﻱ‬

‫ﺍﻳﺸﺎﻥ ﺷﻔﺎﻋﺖ ﻧﻤﺎﻳﻢ )ﺣﺘﯽ اﺷﻔﻊ ﻟﻬﻢ( ﺍﻣﺎ ﻫﻴﭽﻴﻚ ﺍﺯ ﺁﻧﺎﻥ ﺑﺮﻧﺨﺎﺳﺘﻨﺪ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍ‪ ‬ﭼﻨﺪ ﻣﺮﺗﺒﻪ ﻓﺮﻣﻮﺩ‬
‫‪ :‬ﺁﻳﺎ ﺑﺮﻧﻤﻲﺧﻴﺰﻳﺪ؟ ﺁﻧﮕﺎﻩ ﺣﻀﺮﺗﺶ ﻫﺮ ﻳﻚ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩﻩ‪ ،‬ﻓﺮﻣﻮﺩ ‪ :‬ﺑﺮﺧﻴﺰ ﺍﻱ ﻓﻼﻥ ﻭ ﺗﻮ ﻧﻴﺰ ﺍﻱ ﻓﻼﻥ‪ .‬ﭘﺲ‬
‫ﺁﻧﺎﻥ ﻋﺮﺽ ﻛﺮﺩﻧﺪ ﻛﻪ ﻣﺎ ﺍﺳﺘﻐﻔﺎﺭ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍﺑﺎﺯﮔﺸﺖ ﻣﻲﻧﻤﺎﺋﻴﻢ ﺗﻮ ﻧﻴﺰ )ﺍﻱ ﺭﺳﻮﻝ ﺧﺪﺍ( ﺑﺮﺍﻱ‬
‫ﻣﺎ ﺷﻔﺎﻋﺖ ﻛﻦ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ‪ :‬ﺁﻳﺎ ﺍﻳﻨﻚ؟ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﻦ ﺩﺭ ﺍﻭﻝ ﺍﻣﺮ ﺷﻤﺎ ﻧﻔﺴﻢ ﺑﺮﺍﻱ ﺷﻔﺎﻋﺖ‬
‫ﺧﻮﺷﻨﻮﺩ‪ ،‬ﻭ ﺁﻣﺎﺩﻩﺗﺮ ﺑﻮﺩ‪ ،‬ﻭ ﺧﺪﺍﻱ ﻧﻴﺰ ﺑﺮﺍﻱ ﺍﺟﺎﺑﺖ ﺳﺮﻳﻌﺘﺮ )اﻃﻴﺐ ﻧﻔﺴﺎ ﻟﻠﺸﻔﺎﻋﻪ(‪ .‬ﺍﺯ ﻧﺰﺩ ﻣﻦ ﺑﻴﺮﻭﻥ‬
‫ﺑﺮﻭﻳﺪ‪ ،‬ﻟﺬﺍ ﺁﻧﺎﻥ ﺍﺯ ﻧﺰﺩ ﺁﻥ ﺣﻀﺮﺕ ﺧﺎﺭﺝ ﺷﺪﻧﺪ«‪ .‬ﻛﻪ ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻲ ﺍﻳﻦ ﻗﻀﻴﻪ ﻧﻴﺰ ﺩﻟﻴﻞ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺷﻔﺎﻋﺖ ﻫﻤﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺁﻥ ﻫﻢ ﺩﺭ ﺩﻧﻴﺎﺳﺖ‪.‬‬
 ‫‪341‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ِ‬ ‫ﻟﱠﻬﻢ درﺟ ٌ ِ‬

‫ﺎت ﻋﻨ َﺪ َرﺑﱢ ِﻬ ْﻢ َوَﻣﻐْﻔ َﺮةٌ َوِر ْز ٌق َﻛ ِﺮ ٌ‬
‫ﻳﻢ&‪ .‬ﺧﺪﺍ ﺑﻪ ﭘﻴﻐﻤﺒﺮﺍﻥ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺟﺰ ﺑﻪ ﺍﺳﺘﻐﻔﺎﺭ‬ ‫ُ ْ َََ‬
‫ﻣﺆﻣﻨﻴﻦ ﺩﺳﺘﻮﺭ ﻧﻤﻲﺩﻫﺪ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ‪* :‬ﺍﻟﱠﺬ‪‬ﻳﻦَ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻠُﻮﻥَ ﺍﻟْﻌ‪‬ﺮْﺵ‪ ‬ﻭ‪‬ﻣ‪‬ﻦْ ﺣ‪‬ﻮ‪‬ﻟَﻪ‪ ‬ﻳ‪‬ﺴ‪‬ﺒ‪‬ﺤ‪‬ﻮﻥَ‬
‫ﺑِﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺭ‪‬ﺑ‪‬ﻬِﻢ‪ ‬ﻭ‪‬ﻳ‪‬ﺆْﻣ‪‬ﻨُﻮﻥَ ﺑِﻪ‪ ‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺘَﻐْﻔ‪‬ﺮُﻭﻥَ ﻟ‪‬ﻠﱠﺬ‪‬ﻳﻦَ ﺁﻣ‪‬ﻨُﻮﺍ&‪ .‬ﻭ ﺩﺭ ﺁﻳﺔ ‪ 7‬ﻏﺎﻓﺮ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ‬
‫ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻣﻲﻛﻨﻨﺪ‪:‬‬

‫‪       ‬‬

‫‪    ‬‬

‫)ﻏﺎﻓﺮ‪(۷ :‬‬ ‫‪   ‬‬

‫آﻣ َﻦ َو َﻋ ِﻤ َﻞ‬ ‫ﺎر ﻟﱢ َﻤﻦ ﺗَ َ‬

‫ﺎب َو َ‬ ‫ﻭﺧﺪﺍ ﻓﻘﻂ ﻛﺴﺎﻧﻲ ﺭﺍ ﻣﻲﺁﻣﺮﺯﺩ ﻛﻪ ﺧﻮﺩ ﻣﻲﻓﺮﻣﺎﻳﺪ‪َ * :‬وإِﻧﱢﻲ ﻟَﻐَ ﱠﻔ ٌ‬
‫ﺻﺎﻟِﺤﺎً ﺛُ ﱠﻢ ا ْﻫﺘَ َﺪى&‪.‬‬
‫َ‬
‫ﺷﺮﻁ ﺳﻮﻡ‪ :‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻼﻭﻩ ﺑﺮ ﻣﺆﻣﻦﺑﻮﺩﻥ‪ ،‬ﺷﺨﺺ ﻣﺸﻔﻮﻉﻟﻪ‪ ،‬ﺩﺭ ﺩﻧﻴﺎ ﺧﻮﺩ ﺭﺍ‬
‫ﻣﺴﺘﺤﻖ ﺷﻔﺎﻋﺖ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ ﺗﺎ ﻣﻮﺭﺩ ﺍﺳﺘﻐﻔﺎﺭ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﭘﻴﻐﻤﺒﺮ ﻭ ﻣﺆﻣﻨﻴﻦ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﻭﮔﺮﻧﻪ ﭘﺲ ﺍﺯ ﻣﺮگ ﻛﺴﻲ ﺍﺳﺘﺤﻘﺎﻕ ﺷﻔﺎﻋﺖ ﭘﻴﺪﺍ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ‪ ،‬ﺯﻳﺮﺍ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺑﺎ‬
‫ﻣﺮگ ﺍﻭ ﺧﺎﺗﻤﻪ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)ﻏﺎﻓﺮ‪(۸۵ :‬‬ ‫ْﺳﻨَﺎ‪‬‬ ‫ﻚ ﻳَﻨ َﻔ ُﻌ ُﻬ ْﻢ إِ َ‬
‫ﻳﻤﺎﻧُـ ُﻬ ْﻢ ﻟَ ﱠﻤﺎ َرأ َْوا ﺑَﺄ َ‬ ‫‪ ‬ﻓَـﻠَ ْﻢ ﻳَ ُ‬
‫ﻭ ﺩﺭﺟﺎﻱ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﺴﻴﱢﺌَ ِ‬
‫ﺎت َﺣﺘﱠﻰ إِذَا َﺣ َ‬ ‫ِِ‬ ‫‪ ‬وﻟَْﻴ ِ‬
‫ﺎل‬
‫ت ﻗَ َ‬
‫َﺣ َﺪ ُﻫ ُﻢ اﻟ َْﻤ ْﻮ ُ‬
‫ﻀ َﺮ أ َ‬ ‫ﺴﺖ اﻟﺘـ ْﱠﻮﺑَﺔُ ﻟﻠﱠﺬ َ‬
‫ﻳﻦ ﻳَـ ْﻌ َﻤﻠُﻮ َن اﻟ ﱠ‬ ‫َ َ‬
‫ﺖ اﻵ َن&‪.‬‬ ‫إِﻧﱢﻲ ﺗُـ ْﺒ ُ‬
‫َﻧﺬرُﻫﻢ ﻳـﻮم اﻟْﺤﺴﺮةِ إِ ْذ ﻗُ ِ‬
‫ﻀ َﻲ ْاﻷ َْﻣ ُﺮ&‪.‬‬ ‫ِ‬
‫ﻭﻓﺮﻣﻮﺩﻩ‪َ * :‬وأ ْ ْ َ ْ َ َ ْ َ‬
‫ﻴﻦ َﻣ ْﻌ ِﺬ َرﺗُـ ُﻬ ْﻢ َوﻟَ ُﻬ ُﻢ اﻟﻠﱠ ْﻌﻨَﺔُ َوﻟَ ُﻬ ْﻢ ُﺳﻮءُ اﻟﺪﱠا ِر ‪‬‬ ‫ِِ‬
‫ﻭﻓﺮﻣﻮﺩﻩ‪ * :‬ﻳَـ ْﻮَم َﻻ ﻳَﻨ َﻔ ُﻊ اﻟﻈﱠﺎﻟﻤ َ‬
‫ﭘﺲ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺟﺰ ﺁﺛﺎﺭﻱ ﻛﻪ ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﺎﻗﻲ ﺑﻤﺎﻧﺪ ﻣﺮگ ﺧﺎﺗﻤﺔ‬
‫ﺍﻋﻤﺎﻝ ﺍﻭ ﺍﺳﺖ ﻳﻌﻨﻲ ﻓﻘﻂ ﭘﺮﻭﻧﺪﺓ ﺍﻧﺴﺎﻥ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﺎﺯ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺍﮔﺮ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ‬
‫ﺳﻨﺖ ﺣﺴﻨﻪﺍﻱ ﮔﺬﺍﺷﺘﻪ ﻭ ﻳﺎ ﺳﻨﺖ ﺳﻴﺌﻪﺍﻱ ﮔﺬﺍﺷﺘﻪ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﻮﺕ ﺑﻮﺍﺳﻄﺔ ﺁﻥ ﺗﻘﻮﻳﺖ‬
‫ﺩﻳﻦ ﺷﻮﺩ ﻳﺎ ﻓﺴﺎﺩﻱ ﺑﺮﻭﺯ ﻛﻨﺪ ﻫﻤﻪ ﺩﺭ ﭘﺮﻭﻧﺪﻩﺍﺵ ﺿﺒﻂ ﻣﻲﺷﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺍﮔﺮ ﺷﺨﺼﻲ‬
‫ﻋﻤﻞ ﺧﻴﺮﻱ ﻛﺮﺩﻩ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﻗﻨﺎﺗﻲ ﺣﻔﺮ ﻳﺎ ﭘﻠﻲ ﺍﺣﺪﺍﺙ ﻛﺮﺩﻩ ﺗﺎ ﻣﺎﺩﺍﻣﻲ ﻛﻪ ﺁﻧﻬﺎ ﺑﺎﻗﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪342‬‬

‫ﺍﺳﺖ ﺩﺭ ﭘﺮﻭﻧﺪﻩﺍﺵ ﺛﺒﺖ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺁﺛﺎﺭ ﻫﻢ ﺑﻪ ﺯﻧﺪﮔﻲ ﺷﺨﺺ ﺩﺭ ﺩﻧﻴﺎ ﺍﺭﺗﺒﺎﻁ‬
‫ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﻗﻮﻝ ﺩﻳﮕﺮﻱ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺷﻔﺎﻋﺖ ﺑﻌﻀﻲ ﮔﻮﻳﻨﺪ ﻭ ﺁﻥ ﻇﺎﻫﺮﺗﺮ‪ ،‬ﻭ ﻧﻴﺰ ﻣﻮﺍﻓﻖ ﺗﻮﺣﻴﺪ‬
‫ﺍﺳﺖ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺷﻔﺎﻋﺖ ﺩﺭ ﻗﻴﺎﻣﺖ‪ ،‬ﺑﻪ ﻣﻌﻨﻲ ﺍﺑﻼﻍ ﺭﺣﻤﺖ ﺧﺪﺍ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻨﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺮﺿﻲ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﻛﻪ ﻳﺎ ﻛﺎﻣﻼ ﭘﺎﻙ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﻳﺎ ﺩﺭ ﻋﻴﻦ ﭘﺎﻛﻲ ﻛﻤﻲ ﺁﻟﻮﺩﮔﻲ‬
‫ﺩﺍﺭﻧﺪ ﻭ ﻧﮕﺮﺍﻧﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺧﺪﺍ ﺃﻣﻮﺭﻱ ﺭﺍ ﺑﻪ ﻭﺳﺎﺋﻞ ﺗﺪﺑﻴﺮ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﻣﺆﻣﻨﻴﻦ ﻭ‬
‫ﭘﺴﻨﺪﻳﺪﮔﺎﻥ ﻧﻴﺰ ﻣﻨﺘﻈﺮ ﺷﻔﻴﻊ ﻭ ﻭﺳﻴﻠﻪﺍﻱ ﻫﺴﺘﻨﺪ ﻛﻪ ﺭﺣﻤﺖ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﺑﻼﻍ ﺷﻮﺩ‪ ،‬ﻭ‬
‫ﺣﺘﻲ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺯ ﺧﺪﺍ ﻃﻠﺐ ﺷﻔﻴﻌﻲ ﻛﻨﻨﺪ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﮋﺩﺓ‬
‫ﺩﺧﻮﻝ ﺑﻬﺸﺖ ﺩﻫﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺫﻛﺮ ﺷﺪ ﺍﻳﻦ ﺷﻔﺎﻋﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺣﻘﻴﻘﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﻬﺸﺖ ﺭﻓﺘﻨﺸﺎﻥ ﻗﻄﻌﻲ ﺷﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ‪ 28‬ﺍﻧﺒﻴﺎء ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺷﻔﺎﻋﺖ ﻣﻼﺋﻜﻪ ﺍﺳﺖ‬
‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫)اﻧﺒﻴﺎء‪(۲۸ :‬‬ ‫‪      ‬‬

‫»ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﺟﺰ ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﺧﺪﺍ ﺑﭙﺴﻨﺪﺩ ﺷﻔﺎﻋﺖ ﻧﻤﻲﻛﻨﻨﺪ«‪.‬‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺳﺒﺎ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫)ﺳﺒﺎ‪(۲۳ :‬‬ ‫ﺎﻋﺔُ ِﻋﻨ َﺪﻩُ إِﱠﻻ ﻟِ َﻤ ْﻦ أ َِذ َن ﻟَﻪُ ‪‬‬ ‫‪َ ‬وَﻻ ﺗَﻨ َﻔ ُﻊ اﻟ ﱠ‬
‫ﺸ َﻔ َ‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺯﺧﺮﻑ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)زﺧﺮف‪(۸۶ :‬‬ ‫‪       ‬‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺩﺭﺑﺎﺭﺓ ﻛﺴﺎﻧﻴﻜﻪ ﻣﺮﺿﻲ ﺧﺪﺍ ﺑﻮﻩ ﻭ ﺑﻬﺸﺘﻲﺑﻮﺩﻥ ﺍﻳﺸﺎﻥ ﻗﻄﻌﻲ ﺷﺪﻩ‪،‬‬
‫ﻭﻟﻲ ﻫﻨﻮﺯ ﺩﺍﺧﻞ ﺑﻬﺸﺖ ﻧﺸﺪﻩ ﻭ ﻃﻤﻊ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺍﺧﻞ ﺷﻮﻧﺪ‪ ،‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺻﺤﺎﺏ ﺍﻋﺮﺍﻑ‬
‫ف َﻋﻠَْﻴ ُﻜ ْﻢ َوﻻَ أَﻧﺘُ ْﻢ ﺗَ ْﺤ َﺰﻧُﻮ َن& ‪ ،‬ﺍﻟﺒﺘﻪ ﺍﺻﺤﺎﺏ‬
‫ْﺠﻨﱠﺔَ ﻻَ َﺧ ْﻮ ٌ‬
‫ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﻲﮔﻮﻳﻨﺪ‪* :‬ا ْد ُﺧﻠُﻮاْ اﻟ َ‬
‫ﺍﻋﺮﺍﻑ ﻛﻪ ﻇﺎﻫﺮﺍً ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ ﻣﻲﺑﺎﺷﻨﺪ ﺍﻫﻞ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﺭﺍ ﺑﺪﻭﻥ ﻣﻌﺮﻓﻲ ﺧﺪﺍ‬
‫ﻧﻤﻲﺷﻨﺎﺳﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻫﻞ ﺑﻬﺸﺖ ﻭ ﺟﻬﻨﻢ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﻋﻼﻣﺎﺗﻲ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻗﺮﺍﺭ‬
‫ِِ‬
‫ﺎﻫ ْﻢ&‪ ،‬ﻳﻌﻨﻲ ﻫﻤﻪ ﺭﺍ‬ ‫ﺩﺍﺩﻩ ﻣﻲﺷﻨﺎﺳﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻥ ﺁﻳﺎﺕ ﻓﺮﻣﻮﺩﻩ‪* :‬ـَﻌْﺮِﻓُﻮنَ ﻛُﻼًّ ﺑﺴ َ‬
‫ﻴﻤ ُ‬
 ‫‪343‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﺑﻌﻼﻣﺘﺸﺎﻥ ﻣﻲﺷﻨﺎﺳﻨﺪ‪) .‬واﺳﺘﻔﻴﺪ ﻫﺬا اﻟﺒﻴﺎن ﻣﻦ ﺻﺪﻳﻘﻨﺎ ﻣﺼﻄﻔﯽ اﻟﺤﺴﻴﻨﯽ اﻟﻄﺒﺎﻃﺒﺎﺋﯽ‬

‫داﻣﺖ ﺑﺮﮐﺎﺗﻪ(‪.‬‬
‫ﺁﺭﻱ ﻫﻴﭽﻜﺲ ﺍﺯ ﺧﺪﺍ ﺭﺣﻴﻢﺗﺮ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﺍﻭ ﻛﻪ ﻣﻘﺎﻡ ﺧﺎﻟﻘﻴﺖ ﺩﺍﺭﺩ ﺑﺮ ﻣﺨﻠﻮﻕ‬
‫ﺗﺮﺣﻢ ﻧﻤﻮﺩﻩ ﻭ ﺑﺎﺭﻱ ﺑﻨﺪﻩ ﺷﻔﻴﻌﻲ ﺗﻌﻴﻴﻦ ﻛﻨﺪ ﻭ ﺍﺑﻼﻍ ﺭﺣﻤﺖ ﺧﻮﺩ ﻛﻨﺪ‪ ،‬ﻛﻪ ﺭﺣﻤﺖ ﺍﺯ‬
‫ﻣﻘﺎﻡ ﺑﺎﻻ ﺑﻪ ﻣﺎﺩﻭﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺑﻨﺪﻩ ﺑﺎﻳﺪ ﻓﻘﻂ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻧﺠﺎﺕ ﺩﻫﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻋﺎﻱ ﺟﻮﺷﻦ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻣﻲﻛﻨﻴﻢ‪" :‬ﻳﺎ ﺷﺎﻓﻊ‪ ،‬ﻳﺎ ﺷﻔﻴﻊ"‪ .‬ﻭ ﺣﻀﺮﺕ ﻋﻠﻲ‬
‫ﺩﺭ ﺩﻋﺎ ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬اﺳﺘﺸﻔﻊ ﺑﻚ إﻟﯽ ﻧﻔﺴﻚ"‪ ،‬ﻭ ﺩﺭ ﺩﻋﺎﻱ ﺭﻭﺯ ‪ 14‬ﻣﺎﻩ ﻓﻘﻂ ﺧﺪﺍ ﺭﺍ ﺷﻔﻴﻊ‬
‫ﺑﻨﺪﮔﺎﻥ ﻣﻌﺮﻓﻲ ﻛﺮﺩﻩ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬واﻟﺸﺎﻓﻊ ﻟﻬﻢ ﻟﻴﺲ اﺣﺪ ﻓﻮﻗﻚ ﻳﺤﻮل دوﻧﻬﻢ"‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻗﺮﺁﻥ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺍﺷﺎﺭﻩ ﺑﻪ ﻭﺟﻮﺩ ﺷﻔﺎﻋﺖ ﺩﺭ ﻗﻴﺎﻣﺖ ﻛﻪ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﻣﺮﺩﻡ‬
‫ﺑﺎﺷﺪ ﻧﺪﺍﺭﺩ ﻭ ﺁﻳﺎﺕ ﺷﻔﺎﻋﺖ ﺁﺧﺮﺗﻲ ﻫﻤﻪ ﺩﺭ ﺁﻧﻬﺎ ﻧﻔﻲ ﭼﻨﻴﻦ ﺷﻔﺎﻋﺘﻲ ﺷﺪﻩ ﻭ ﻓﻘﻂ‬
‫ﺷﻔﺎﻋﺘﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ‪ ،‬ﺷﻔﺎﻋﺘﻲ ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻟﻒ ﺗﻮﺣﻴﺪ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺷﺮﺡ ﺁﻥ‬
‫ﮔﺬﺷﺖ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺜﺒﺘﻴﻦ ﺷﻔﺎﻋﺖ ﺷﺮﻛﻴﻪ ﺩﺭ ﻗﻴﺎﻣﺖ‪ ،‬ﻣﺘﻤﺴﻚ ﺑﻪ ﺁﻳﺎﺗﻲ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ‬
‫ﺻ ِﺪ ٍ‬
‫ﻳﻖ‪ ...‬ﻭ‬ ‫ِِ‬ ‫ِ‬
‫ﻴﻦ* َوَﻻ َ‬
‫ﻛﻔﺎﺭ ﻭ ﻣﺠﺮﻣﻴﻦ ﺍﺯ ﻧﺪﺍﺷﺘﻦ ﺷﻔﻴﻊ ﻣﺘﺤﺴﺮﻧﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﺔ ﻓَ َﻤﺎ ﻟَﻨَﺎ ﻣﻦ َﺷﺎﻓﻌ َ‬
‫ﻣﻲﺧﻮﺍﻫﻨﺪ ﺍﺯ ﻣﻔﻬﻮﻡ ﻣﺨﺎﻟﻒ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﺍﺛﺒﺎﺕ ﭼﻨﻴﻦ ﺷﻔﺎﻋﺘﻲ ﻛﻨﻨﺪ‪ .‬ﺟﻮﺍﺏ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﻛﻔﺎﺭ ﻛﻪ ﺁﺭﻭﺯ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻛﺎﺵ ﺁﻧﺎﻥ ﺭﺍ ﺷﻔﻴﻌﻲ ﻳﺎ ﺩﻭﺳﺖ ﻣﻬﺮﺑﺎﻧﻲ ﺑﻮﺩ‪ ،‬ﺍﻳﻦ‬
‫ﺁﺭﺯﻭ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺁﺭﺯﻭﻫﺎ ﻭﺁﺭﺯﻭﻱ ﺑﺮﮔﺸﺖ ﺑﻪ ﺩﻧﻴﺎ ﻛﻪ ﻣﺼﺪﺍﻕ ﺁﻥ ﺩﺭ ﻗﻴﺎﻣﺖ ﻳﺎﻓﺖ‬
‫ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻣﮕﺮ ﺻﺪﻳﻖ ﺣﻤﻴﻢ ﻛﻪ ﺩﺭ ﺭﺩﻳﻒ ﺷﻔﻴﻊ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻫﺴﺖ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﻛﻔﺎﺭ ﻧﻴﺴﺖ‪ ،‬ﻣﮕﺮ ﺩﺭ ﺳﻮﺭﺓ ﻣﻌﺎﺭﺝ ﻧﻤﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫)ﻣﻌﺎرج‪(۱۰ :‬‬ ‫ﻴﻢ َﺣ ِﻤﻴﻤﺎً‪‬‬ ‫‪ ‬وَﻻ ﻳﺴﺄ ُ ِ‬
‫َل َﺣﻤ ٌ‬ ‫َ َْ‬
‫ﻣﮕﺮ ﺩﺭ ﺳﻮﺭﺓ ﻋﺒﺲ ﻧﻤﻲﻓﺮﻣﺎﻳﺪ‪:‬‬

‫‪  *   *   *      ‬‬

‫)ﻋﺒﺲ‪( ۳۷-۳۳ :‬‬ ‫‪    ‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪344‬‬

‫ﻛﻪ ﺍﻳﻦ ﺣﺎﻻﺕ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﻛﻔﺎﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺮﺍﻱ ﻫﻤﻪ ﺍﺳﺖ‪ .‬ﭘﺲ ﺩﺭ ﻗﻴﺎﻣﺖ ﺷﻔﻴﻌﻲ‬
‫ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺑﺮﮔﺸﺘﻲ ﻭ ﺣﻤﻴﻤﻲ ﻭ ﻓﺪﻳﻪﺍﻱ ﻧﻴﺴﺖ ﻭﻭﻭ‪ ....‬ﻭﺩﺭ ﺁﻳﺔ ‪ 18‬ﺳﻮﺭﺓ ﺭﻋﺪ‬
‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬

‫‪            ‬‬

‫‪             ‬‬

‫ﻭ ﺩﺭ ﺁﻳﺔ ﻣﻮﺭﺩ ﺑﺤﺚ ﺧﻄﺎﺏ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬

‫َﻧﻔ ُﻘﻮاْ ِﻣ ﱠﻤﺎ َرَزﻗـْﻨَﺎ ُﻛﻢ ﱢﻣﻦ ﻗَـ ْﺒ ِﻞ أَن ﻳَﺄْﺗِ َﻲ ﻳَـ ْﻮٌم ﻻﱠ ﺑَـ ْﻴ ٌﻊ ﻓِ ِﻴﻪ َوﻻَ‬
‫*ﻳﺎ أَﻳﱡـﻬﺎ اﻟﱠ ِﺬﻳﻦ آﻣﻨُﻮاْ أ ِ‬
‫َ َ‬ ‫َ َ‬
‫ﺎﻋﺔٌ َواﻟْ َﻜﺎﻓِ ُﺮو َن ُﻫ ُﻢ اﻟﻈﱠﺎﻟِ ُﻤﻮ َن‪‬‬
‫ُﺧﻠﱠﺔٌ َوﻻَ َﺷ َﻔ َ‬
‫ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﺪﺳﺖ ﻫﻤﻪ ﺭﻳﺨﺘﻪ ﻛﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﭼﻨﻴﻦ ﺷﻔﺎﻋﺘﻲ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺧﻠﺘﻲ ﻭ‬
‫ﺑﻴﻌﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﺭ ﺁﺧﺮ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪َ :‬واﻟْ َﻜﺎﻓِ ُﺮو َن ُﻫ ُﻢ اﻟﻈﱠﺎﻟِ ُﻤﻮ َن ‪ ،‬ﺗﻮ ﮔﻮﺋﻲ ﺁﻧﺎﻥ ﻛﻪ ﺍﻳﻦ‬
‫ﻣﻌﻨﻲ ﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻧﺪ ﻭ ﺑﺮﺍﻱ ﺧﻮﺩ ﺷﻔﻴﻌﺎﻧﻲ ﺗﺼﻮﺭ ﻣﻲﻛﻨﻨﺪ ﺑﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻛﺎﻓﺮﻧﺪ‪.‬‬
‫ﺩﺭ ﺧﺎﺗﻤﻪ ﺭﻭﺍﻳﺎﺗﻲ ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻨﻜﻪ ﻓﻘﻂ ﺍﻳﻤﺎﻥ ﻭ ﻋﻤﻞ ﻣﻮﺟﺐ ﻧﺠﺎﺕ‬
‫ﺍﺳﺖ ﻣﻲﺁﻭﺭﻳﻢ‪:‬‬
‫ﺍﻭﻝ‪ :‬ﺷﻴﻌﻪ ﻭ ﺳﻨﻲ ﺑﻪ ﺭﻭﺍﻳﺖ ﺻﺤﻴﺢ ﺩﺭ ﻛﺘﺐ ﺧﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻣﻜﺮﺭ ﺑﻪ ﻛﺴﺎﻥ ﺧﻮﺩ ﻣﻲﻓﺮﻣﻮﺩ‪" :‬ﻳﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻣﺤﻤﺪ و ﻳﺎ ﺻﻔﻴﻪ ﻋﻤﺔ رﺳﻮل اﷲ و ﻳﺎ ‪...‬‬
‫اﻋﻤﻼ ﻟﻤﺎ ﻋﻨﺪاﷲ ‪ ...‬ﻓﺈﻧﻲ ﻻ أﻏﻨﻲ ﻋﻨﮑﻤﺎ ﻣﻦ اﷲ ﺷﻴﺌﺎ"‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺍﻣﺎﻟﻲ ﻃﻮﺳﻲ ﺹ ‪ 381‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻻ ﻳﻨﺎل ﻣﺎ‬
‫ﻋﻨﺪ اﷲ إﻻ ﺑﺎﻟﻌﻤﻞ"‪.‬‬
‫ﺳﻮم‪ – :‬روﺿﺔ ﮐﺎﻓﯽ رواﻳﺖ ﮐﺮدﻩ ﮐﻪ اﻣﺎم ﺻﺎدق‪ ‬ﻓﺮﻣﻮدﻩ‪" :‬اﻧﻪ ﻟﻴﺲ ﻳﻐﻨﻲ ﻋﻨﮑﻢ ﻣﻦ‬
‫اﷲ أﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﺷﻴﺌﺎ ﻻ ﻣﻠﻚ ﻣﻘﺮب و ﻻ ﻧﺒﯽ ﻣﺮﺳﻞ و ﻻ ﻣﻦ دون ذﻟﻚ"‪.‬‬
‫ﭼﻬﺎﺭﻡ‪ :‬ﺑﺤﺎﺭ ﻭ ﺍﻣﺎﻟﻲ ﻃﻮﺳﻲ ﺹ ‪ 302‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﻓﺮﻭﺩ‪" :‬ﻻ ﻗﺮاﺑﺔ‬
‫ﺑﻴﻨﻨﺎ و ﺑﻴﻦ اﷲ ﻋﺰوﺟﻞ و ﻻ ﻳﺘﻘﺮب إﻟﯽ اﷲ إﻻ ﺑﺎﻟﻄﺎﻋﺔ"‪.‬‬
 ‫‪345‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﭘﻨﺠﻢ‪ :‬ﺩﺭ ﺭﻭﺿﺔ ﻛﺎﻓﻲ ﺹ ‪ 26‬ﺍﺯ ﺻﺤﻴﻔﺔ ﺣﻀﺮﺕ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪ ‬ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬
‫"واﻋﻠﻤﻮا أﻧﮑﻢ ﻋﺒﻴﺪ اﷲ و ﻧﺤﻦ ﻣﻌﮑﻢ‪ ،‬ﻳﺤﮑﻢ ﻋﻠﻴﻨﺎ و ﻋﻠﻴﮑﻢ ﺳﻴﺪ ﺣﺎﮐﻢ ﻏﺪا و ﻫﻮ‬
‫ﻳﻮﻗﻔﮑﻢ وﻳﺴﺎﺋﻠﮑﻢ ﻓﺄﻋﺪوا ﻟﺠﻮاب ﻗﺒﻞ اﻟﻮﻗﻮف واﻟﻤﺴﺎﺋﻠﺔ و اﻟﻌﺮض ﻋﻠﯽ رب اﻟﻌﺎﻟﻤﻴﻦ‪"...‬‬
‫‪.‬‬
‫ﺩﺭ ﻛﺘﺎﺏ ﺻﻔﺎﺕ ﺍﻟﺸﻴﻌﻪ ﺍﺯ ﺟﻤﻠﺔ ﻓﺮﻣﺎﻳﺸﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬
‫"إﻧﻲ ﺷﻔﻴﻖ ﻋﻠﻴﮑﻢ ﻻ ﺗﻘﻮﻟﻮا أن ﻣﺤﻤﺪا ﻣﻨﺎ ﻓﻮاﷲ ﻣﺎ أوﻟﻴﺎﺋﯽ ﻣﻨﮑﻢ و ﻻ ﻣﻦ ﻏﻴﺮﮐﻢ إﻻ‬
‫اﻟﻤﺘﻘﻮن‪ ،‬ﻓﻼ أﻋﺮﻓﮑﻢ ﺗﺄﺗﻮﻧﯽ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺗﺤﻤﻠﻮن اﻟﺪﻧﻴﺎ ﻋﻠﯽ رﻗﺎﺑﮑﻢ و ﻳﺄﺗﻮن اﻟﻨﺎس ﻳﺤﻤﻠﻮن‬
‫اﻵﺧﺮة أﻻ و إﻧﯽ ﻗﺪ اﻋﺬرت ﻓﻴﻤﺎ ﺑﻴﻨﯽ و ﺑﻴﻨﮑﻢ و إن ﻟﯽ ﻋﻤﻠﯽ و ﻟﮑﻢ ﻋﻤﻠﮑﻢ"‪ .‬ﻭ‬
‫ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪" :‬أﻳﻬﺎ اﻟﻨﺎس ﻟﻴﺲ ﺑﻴﻦ اﷲ و ﺑﻴﻦ أﺣﺪ‬
‫ﻧﺴﺐ و ﻻ أﻣﺮ ﻳﺆﺗﻴﻪ ﺑﻪ ﺧﻴﺮ و ﻳﺼﺮف ﻋﻨﻪ ﺷﺮا إﻻ اﻟﻌﻤﻞ‪ ،‬أﻻ ﻻ ﻳﺪﻋﻴﻦ ﻣﺪع و ﻻﻳﺘﻤﻨﻴﻦ‬
‫ﻣﺘﻤﻦ‪ ،‬و اﻟﺬی ﺑﻌﺜﻨﯽ ﺑﺎﻟﺤﻖ ﻻ ﻳﻨﺠﯽ إﻻ ﻋﻤﻞ ﻣﻊ رﺣﻤﻪ‪ ،‬وﻟﻮﻋﺼﻴﺖ ﻟﻬﻮﻳﺖ"‪ .‬ﺍﻳﻦ ﺣﺪﻳﺚ‬
‫اب ﻳَـ ْﻮٍم َﻋ ِﻈﻴ ٍﻢ&‪.‬‬
‫ﺖ َرﱢﰊ َﻋ َﺬ َ‬ ‫ﺎف إِ ْن َﻋ َ‬
‫ﺼْﻴ ُ‬ ‫ﻣﻮﺍﻓﻖ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ *ﻗُ ْﻞ إِ ﱢﱐَ أ َ‬
‫َﺧ ُ‬
‫ﻭ ﺻﺪﻫﺎ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﺣﺎﺩﻳﺚ ﻛﻪ ﻓﻘﻂ ﺑﺎ ﻋﻤﻞ ﻣﻲﺗﻮﺍﻥ ﻧﺠﺎﺕ ﻳﺎﻓﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﺣﺎﺩﻳﺜﻲ‬
‫ﻫﻢ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺁﻥ ﺷﻔﺎﻋﺘﻲ ﻛﻪ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﺍﺳﺖ ﻧﻴﺰ ﺁﻣﺪﻩ ﻛﻪ ﺗﻤﺎﻣﺎ ﺿﻌﻴﻒﺍﻟﺴﻨﺪ ﻭ‬
‫ﺧﺎﻟﻒ ﻋﻘﻞ ﻭ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺁﺛﺎﺭ ﻛﺬﺏ ﻭ ﺟﻌﻞ ﺍﺯ ﺳﺮﺍﺳﺮ ﺁﻧﻬﺎ ﻧﻤﻮﺩﺍﺭ ﺍﺳﺖ ﻭ ﻣﺠﻠﺴﻲ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺟﻠﺪ ‪ 8‬ﺑﺤﺎﺭ ﺟﺪﻳﺪ ﺁﻭﺭﺩﻩ‪ ،‬ﻣﺎ ﻳﻚ ﺭﻭﺍﻳﺖ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻧﻘﻞ ﻣﻲﻛﻨﻴﻢ‪ :‬ﺩﺭ‬
‫ﺹ ‪ 45‬ﺝ ‪ 8‬ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻛﻪ ﻣﺎ ﻓﺎﺭﺳﻲ ﺁﻧﺮﺍ ﺑﻄﻮﺭ ﺍﺧﺘﺼﺎﺭ ﻣﻲﺁﻭﺭﻳﻢ ﻛﻪ‪:‬‬
‫ﻣﺮﺩﻡ ﭘﺎﺑﺮﻫﻨﻪ ﻭ ﻋﺮﻳﺎﻥ ﺩﺭ ﺻﺤﺮﺍﻱ ﻣﺤﺸﺮ ﻣﺤﺸﻮﺭ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﻱ ﺩﺭ ﺷﺪﺕ ﻭ‬
‫ﻋﺮﻕ ﮔﺮﻓﺘﺎﺭ ﻣﻲﺷﻮﻧﺪ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻱ ﻛﺎﺵ ﺧﺪﺍ ﺣﻜﻢ ﻣﻲﻛﺮﺩ ﺑﻴﻦ ﻣﺎ‪ ،‬ﻭ ﻟﻮ ﺑﻪ ﺭﻓﺘﻦ ﺩﺭ‬
‫ﺁﺗﺶ‪ ،‬ﺯﻳﺮﺍ ﻧﺴﺒﺘﺎً ﺑﻪ ﺁﻥ ﺣﺎﻟﻲ ﻛﻪ ﺩﺍﺭﻧﺪ ﺩﺭ ﺁﺗﺶ ﺭﺍﺣﺘﻲ ﺍﺳﺖ‪ ...‬ﺗﺎ ﻣﻲﺭﻭﻧﺪ ﻧﺰﺩ‬
‫ﻣﺤﻤﺪص ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻩ ﺑﻴﻦ ﻣﺎ ﺣﻜﻢ ﻛﻨﺪ‪ ،‬ﻣﻲﮔﻮﻳﺪ‪ :‬ﺑﻠﻲ ﻣﻦ ﻫﻤﺮﺍﻩ ﺑﺎ‬
‫ﺷﻤﺎﻳﻢ‪،‬ﭘﺲ ﻣﻲﺁﻳﺪ ﺑﻪ ﺧﺎﻧﺔ ﺧﺪﺍﻱ ﺭﺣﻤﻦ ﻛﻪ ﺩﺭﺏ ﻭﺳﻴﻌﻲ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺣﻠﻘﺔ ﺁﻥ ﺭﺍ ﺣﺮﻛﺖ‬
‫ﻣﻲﺩﻫﺪ‪ ،‬ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ :‬ﻛﻴﺴﺖ ﺍﻳﻨﻜﻪ ﺩﺭﺏ ﺭﺍ ﻣﻲﺯﻧﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ ﺑﻪ‬
‫ﺁﻥ؟ ﭘﺲ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﻦ ﻣﺤﻤﺪﻡ‪ .‬ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﺑﺮﺍﻱ ﺍﻭ ﺩﺭﺏ ﺭﺍ ﺑﺎﺯ ﻛﻨﻴﺪ‪ ،‬ﭼﻮﻥ ﺑﺎﺯ ﺷﻮﺩ‪،‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪346‬‬

‫ﻧﺎﮔﺎﻩ ﻧﻈﺮﻱ ﻛﻨﻢ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻭ ﺍﻭ ﺭﺍ ﺗﻤﺠﻴﺪﻱ ﻛﻨﻢ ﻛﻪ ﺍﺣﺪﻱ ﻗﺒﻞ ﺍﺯ ﻣﻦ ﻭ ﭘﺲ ﺍﺯ ﻣﻦ‬

‫ﻧﻜﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺳﭙﺲ ﺑﻪ ﺳﺠﺪﻩ ﺭﻭﻡ‪ ،‬ﺧﺪﺍ ﻣﻲﮔﻮﻳﺪ ﺳﺮﺕ ﺭﺍ ﺑﺮﺩﺍﺭ‪ ،‬ﻗﻮﻝ ﺗﻮ ﻣﺴﻤﻮﻉ ﺍﺳﺖ‪،‬‬
‫ﻭ ﺷﻔﺎﻋﺖ ﻛﻦ ﺗﺎ ﻋﻄﺎ ﺷﻮﻱ‪ ،‬ﭘﺲ ﻣﻦ ﺳﺮ ﺭﺍ ﺑﻠﻨﺪ ﻛﻨﻢ ﻭ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻧﻈﺮ ﻛﻨﻢ‪ ،‬ﻭ ﺍﻭ ﺭﺍ‬
‫ﺑﻬﺘﺮ ﺍﺯ ﺍﻭﻝ ﺗﻤﺠﻴﺪ ﻛﻨﻢ‪ ،‬ﺳﭙﺲ ﺑﻪ ﺳﺠﺪﻩ ﺑﻴﻔﺘﻢ ﺗﺎ ﺳﻪ ﻣﺮﺗﺒﻪ‪ ،‬ﻭﭼﻮﻥ ﻣﺮﺗﺒﺔ ﺳﻮﻡ‬
‫ﺳﺮﺑﺮﺩﺍﺭﻡ‪ ،‬ﻣﻲﮔﻮﻳﻢ‪ :‬ﺧﺪﺍﻳﺎ ﺣﻜﻢ ﻛﻦ ﺑﻴﻦ ﺑﻨﺪﮔﺎﻧﺖ ﻭﻟﻮ ﺑﺴﻮﻱ ﺁﺗﺶ‪ .‬ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻠﻲ‬
‫ﺍﻱ ﻣﺤﻤﺪ‪ .‬ﺳﭙﺲ ﺷﺘﺮﻱ ﺍﺯ ﻳﺎﻗﻮﺕ ﺳﺮﺥ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﻛﻪ ﺯﻣﺎﻡ ﺁﻥ ﺍﺯ ﺯﺑﺮﺟﺪ ﺳﺒﺰ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ‬
‫ﺍﻳﻨﻜﻪ ﺳﻮﺍﺭ ﺷﻮﻡ‪ ....‬ﺗﺎ ﺍﻳﻨﻜﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻓﺮﻣﺎﻳﺪ ﻣﺎ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﻣﺎﻥ ﺑﺮ ﺗﺨﺖ‬
‫ﺑﻨﺸﻴﻨﺪ ﻭ ﻧﺎﻣﻪﻫﺎ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻣﺎ ﻋﻠﻴﻪ ﺩﺷﻤﻨﺎﻧﻤﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﻴﻢ ﻭ ﻟﻪ ﺩﻭﺳﺘﺎﻧﻤﺎﻥ‪. ...‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ ﺍﮔﺮ ﻛﺴﻲ ﺗﺪﺑﺮ ﻛﻨﺪ ﻛﻔﺮ ﻭ ﺧﺮﺍﻓﺎﺕ ﺍﺯ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻣﻲﺑﺎﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﺑﺮﺍﻱ ﺧﺪﺍ‬
‫ﺧﺎﻧﻪ ﻭ ﺗﺨﺖ ﻭ ﺣﻠﻘﺔ ﺩﺭﺏ ﺗﺮﺍﺷﻴﺪﻩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻪ ﺧﺪﺍ ﻧﻈﺮ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﻗﺪﺭ ﺧﺪﺍ ﺭﺍ‬
‫ﺗﻌﺮﻳﻒ ﻛﺮﺩﻩ ﺗﺎ ﺧﺪﺍ ﺣﻜﻢ ﻛﻨﺪ ﺑﻴﻦ ﺑﻨﺪﮔﺎﻧﺶ‪ ،‬ﻭ ﺍﮔﺮ ﺗﻤﺠﻴﺪﺍ ﻭ ﻧﺒﻮﺩ ﺷﺎﻳﺪ ﺣﻜﻤﻲ‬
‫ﻧﻤﻲﻛﺮﺩ ﻭﻭﻭ‪...‬‬
‫ﺣﺎﻝ ﻣﻲﺷﻮﺩ ﺑﺎ ﺍﻳﻦ ﻗﺒﻴﻞ ﺭﻭﺍﻳﺎﺕ ﺑﺮﺧﻼﻑ ﻗﺮﺁﻥ ﺣﻜﻤﻲ ﻛﺮﺩ‪ .‬ﺩﺭ ﺷﻔﺎﻋﺖ ﺧﻮﺍﺳﺘﻦ‬
‫ﺍﺯ ﭘﻴﻐﻤﺒﺮ ﻭ ﺍﻣﺎﻡ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﻼﻡ ﻧﻮﻉ ﺟﺴﺎﺭﺕ ﻭ ﮔﺴﺘﺎﺧﻲ ﺍﺳﺖ ﻛﻪ ﺷﺮﻳﻌﺖ ﻣﻄﻬﺮﺓ‬
‫ﺍﺳﻼﻡ ﺍﺯ ﺁﻥ ﻣﻨﻊ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﺒﺪﺍﻳﻪ ﻭ ﺍﻟﻨﻬﺎﻳﻪ ﺍﺑﻮﺍﻟﻔﺪﺍء ﺹ ‪ 10‬ﺝ ‪1‬‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪" ... :‬ﻋﻦ ﺣﺒﻴﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﺒﻴﺮ ﺑﻦ ﻣﻄﻌﻢ ﻋﻦ أﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎل‪ :‬أﺗﯽ رﺳﻮل‬
‫اﷲ ‪ ‬اﻋﺮاﺑﯽ ﻓﻘﺎل‪ :‬ﻳﺎ رﺳﻮل اﷲ ‪ ‬ﺟﻬﺪت اﻷﻧﻔﺲ و ﺟﺎﻋﺖ اﻟﻌﻴﺎل وﻧﻬﮑﺖ اﻷﻣﻮال‬
‫وﻫﻠﮑﺖ اﻷﻧﻌﺎم ﻓﺎﺳﺘﺴﻖ اﷲ ﻟﻨﺎ ﻓﺈﻧﺎ ﻧﺴﺘﺸﻔﻊ ﺑﮏ ﻋﻠﯽ اﷲ و ﻧﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻴﮏ‪ .‬ﻗﺎل‬
‫رﺳﻮل اﷲ‪ :‬و ﻳﺤﻚ أﺗﺪری ﻣﺎ ﺗﻘﻮل و ﺳﺒﺢ رﺳﻮل اﷲ ﻓﻤﺎ زال ﻳﺴﺒﺢ ﺣﺘﯽ ﻋﺮف ذﻟﮏ‬
‫ﻓﯽ وﺟﻮﻩ أﺻﺤﺎﺑﻪ ﺛﻢ ﻗﺎل‪ :‬و ﻳﺤﻚ إﻧﻪ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﯽ أﺣﺪ ﻣﻦ ﺧﻠﻖ‪ ،‬ﺷﺄن اﷲ أﻋﻈﻢ‬
‫ﻣﻦ ذﻟﻚ"‪.‬‬
‫ﻭ ﺃﻣﺎ ﺷﻔﺎﻋﺖ ﺍﺯ ﻧﻈﺮ ﻋﻘﻞ‪:‬‬
‫ﺍﻭﻻ‪ :‬ﻣﺤﺎﻝ ﺍﺳﺖ ﺧﺪﺍ ﻗﺎﻧﻮﻧﻲ ﺭﺍ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻥ ﻭﺍﺟﺐﺍﻟﻌﻤﻞ ﻛﻨﺪ ﻭ ﺑﻌﺪ ﺑﮕﻮﻳﺪ ﻫﺮ‬
‫ﻛﺲ ﻋﻤﻞ ﻧﻜﺮﺩ ﺑﺮﻭﺩ ﺑﺮﺍﻱ ﺧﻮﺩ ﺷﻔﻴﻌﻲ ﭘﻴﺪﺍ ﻛﻨﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﻛﻴﻔﺮ ﺭﻫﺎﺋﻲ ﺑﺨﺸﺪ‪.‬‬
 ‫‪347‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺷﻔﻴﻊ ﺑﺎﻳﺪ ﺍﺯ ﺣﺎﻝ ﻣﻘﺼﺮ ﻣﻄﻠﻊ ﺑﺎﺷﺪﻭ ﮔﻨﺎﻫﺎﻥ ﺟﺴﻤﻲ ﻭ ﺭﻭﺣﻲ ﺍﻭ ﺭﺍ ﺑﺪﺍﻧﺪ ﻭﺍﺯ‬
‫ﻣﺎ ﻓﻲﺍﻟﻀﻤﻴﺮ ﻭ ﻋﻘﺎﺋﺪ ﺑﻨﺪﮔﺎﻥ ﻣﻄﻠﻊ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﻴﭽﻜﺲ ﺟﺰ ﺧﺪﺍ ﺍﺯ ﺣﺎﻝ ﺑﻨﺪﮔﺎﻥ‬
‫ﻣﻄﻠﻊ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﺻﻼ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﭘﺲ ﺍﺯ ﻣﻮﺗﺸﺎﻥ ﺩﺭ ﻋﺎﻟﻢ ﺩﻳﮕﺮﻧﺪ ﻭﺍﺯ ﺣﺎﻝ ﻣﺮﺩﻡ ﺩﻧﻴﺎ‬
‫ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﺣﺎﻝ ﻛﺴﻲ ﻛﻪ ﻧﻤﻲﺩﺍﻧﺪ "ﺯﻳﺪ" ﭼﻪ ﻛﺎﺭﻩ ﺍﺳﺖ‪ ،‬ﭼﮕﻮﻧﻪ ﺑﺮﺍﻱ ﺍﻭ ﻭﺍﺳﻄﻪ ﺷﻮﺩ ﻭ‬
‫ﺍﺯ ﺍﻭ ﺩﻓﺎﻉ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ ﺗﻮﺿﻴﺢ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﻛﺘﺎﺏ "ﺷﻔﺎﻋﺖ ﺭﺍﻩ ﻧﺠﺎﺕ"‬
‫ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﺪ‪.‬‬

‫‪                ‬‬

‫‪              ‬‬

‫‪      ‬‬

‫‪        ‬‬

‫‪           ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺧﺪﺍﻱ ﻛﺎﻣﻞﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺗﻲ ﻛﻪ ﻣﻌﺒﻮﺩ ﻭ ﻣﻠﺠﺄﻱ ﻧﻴﺴﺖ ﺟﺰ ﺍﻭ ﻛﻪ ﺯﻧﺪﻩ ﻭ‬

‫ﺑﺮﭘﺎﺩﺍﺭﻧﺪﺓ ﻏﻴﺮ ﺍﺳﺖ‪ ،‬ﺍﻭ ﺭﺍ ﭼﺮﺕ ﻭ ﺧﻮﺍﺏ ﻧﻤﻲﮔﻴﺮﺩ‪ ،‬ﻣﻠﻚ ﺍﻭﺳﺖ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻛﻴﺴﺖ ﻛﻪ ﺷﻔﺎﻋﺖ ﻛﻨﺪ ﺑﺪﻭﻥ ﺍﺭﺍﺩﺓ ﺍﻭ‪ ،‬ﺍﻭ ﻣﻲﺩﺍﻧﺪ ﺁﻧﭽﻪ ﺩﺭ ﺟﻠﻮ‬
‫ﺍﻳﺸﺎﻥ ﻭ ﭘﺸﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﭼﻴﺰﻱ ﺍﺯ ﺩﺍﻧﺶ ﺍﻭ ﺍﺣﺎﻃﻪ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﭼﺰ ﺁﻧﭽﻪ ﺍﻭ ﺑﺨﻮﺍﻫﺪ‪،‬‬
‫ﻛﺮﺳﻲ ﺍﻭ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﻭ ﻧﮕﻬﺪﺍﺭﻱ ﺁﻧﻬﺎ ﺍﻭ ﺭﺍ ﺧﺴﺘﻪ ﻧﻤﻲﻛﻨﺪ ﻭ ﺍﻭﺳﺖ‬
‫ﻭﺍﻻ ﻭ ﺑﺰﺭگ‪(255).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ "ﺁﻳﻪ ﺍﻟﻜﺮﺳﻲ" ﻣﻲﻧﺎﻣﻨﺪ ﭼﻮﻥ ﺫﻛﺮ ﻛﺮﺳﻲ ﺣﻖﺗﻌﺎﻟﻲ ﻭﺍﻭﺻﺎﻑ ﺍﻭ‬
‫ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ ﭼﻮﻥ ﻭﺟﻮﺩ ﻭ ﺃﻭﺻﺎﻑ ﺍﻭ ﺍﺟﻞ ﻭ ﺍﻛﺒﺮ ﻭ ﺍﻋﻈﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺫﻛﺮ‬
‫ﺁﻥ ﻭ ﺳﺨﻦ ﺁﻥ ﺑﻬﺘﺮﻳﻦ ﺳﺨﻦ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ "ﺳﻴﺪﺍﻵﻳﺎﺕ" ﮔﻔﺘﻪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻗﺮﺍﺋﺖ‬
‫ﺁﻥ ﺑﺮﻛﺎﺗﻲ ﺫﻛﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﻗﻴﻮﻡ ﺑﻪ ﻣﻌﻨﻲ ﻭﺟﻮﺩ ﻗﺎﺋﻢ ﺑﺎﻟﺬﺍﺕ ﻭ ﺑﺮﭘﺎﺩﺍﺭﻧﺪﺓ ﻏﻴﺮ ﺍﺳﺖ‪ ،‬ﻭ‬

‫ﺟﻤﻠﺔ‪ "     " :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻧﻲ ﺍﺯ ﻣﺨﻠﻮﻗﺎﺕ ﺧﻮﺩ ﻏﺎﻓﻞ ﻧﻴﺴﺖ‪،‬‬

‫ﻴﻦ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ...    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ‬‫ِِ‬

‫ْﺨﻠ ِْﻖ ﻏَﺎﻓﻠ َ‬
‫ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪َ :‬وَﻣﺎ ُﻛﻨﱠﺎ َﻋ ِﻦ اﻟ َ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪348‬‬

‫ﻛﻪ ﻫﻴﭽﻜﺲ ﻗﺪﺭﺕ ﺷﻔﺎﻋﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻋﻠﺖ ﺁﻥ ﺟﻤﻠﺔ ﺑﻌﺪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪  :‬‬

‫‪    ‬ﻳﻌﻨﻲ ﭘﺸﺖ ﻭ ﺭﻭ ﻭ ﺧﻠﻖ ﻭ ﺧﻮ ﻭﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺑﻨﺪﮔﺎﻥ ﺭﺍ‬
‫ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ ﺟﺰ ﺍﻭ‪ ،‬ﻭ ﭼﻮﻥ ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ ﺍﺯ ﭼﻴﺰﻳﻜﻪ ﻧﻤﻲﺩﺍﻧﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﺷﻔﺎﻋﺖ ﻛﻨﺪ‪،‬‬
‫ﻋﻘﺎﺋﺪ ﻭ ﺍﻓﻜﺎﺭ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺟﺰ ﺍﻭ ﻧﻤﻲﺩﺍﻧﺪ ﺗﺎ ﺷﻔﺎﻋﺖ ﻛﻨﺪ‪ ،‬ﭘﺲ ﺧﺪﺍﺋﻲ ﻛﻪ ﻋﺎﻟﻢ ﺑﻪ ﺍﺣﻮﺍﻝ‬
‫ﻭ ﮔﻨﺎﻫﺎﻥ ﻭ ﺣﺴﻨﺎﺕ ﺑﻨﺪﻩ ﺍﺳﺖ ﻣﻲﺩﺍﻧﺪ ﺍﻭ ﻻﻳﻖ ﻋﻔﻮ ﻫﺴﺖ ﻳﺎ ﺧﻴﺮ؟ ﭘﺲ ﺧﺪﺍ ﺍﮔﺮ‬
‫ﺑﺨﻮﺍﻫﺪ ﻣﺆﻣﻨﻴﻦ ﻣﻮﺭﺩ ﺭﺿﺎﻳﺘﺶ ﺭﺍ ﻣﺸﻤﻮﻝ ﺭﺣﻤﺖ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺷﻔﻴﻊ‬
‫ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻌﻴﻴﻦ ﺷﻔﻴﻊ ﻭ ﻫﻢ ﻣﺸﻔﻮﻉ ﻟﻪ ﻳﻌﻨﻲ ﻣﻘﺼﺮ ﺑﺎ ﺍﻭﺳﺖ ﭘﺲ ﺩﺭ ﺍﻳﻦ‬
‫ﺁﻳﻪ ﺍﺯ ﻏﻴﺮ ﺧﺪﺍ ﻧﻔﻲ ﺷﻔﺎﻋﺖ ﺷﺪﻩ ﺑﺎ ﺩﻟﻴﻞ ﺍﻥ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻔﺎﻋﺖ ﺍﺳﺘﻐﻔﺎﺭ‬
‫ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺍﻧﺒﻴﺎ ﻭ ﻣﺆﻣﻨﻴﻦ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻧﻴﺰ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺁﻳﺔ ﻗﺒﻞ ﺑﻴﺎﻥ ﺷﺪ ﺑﺮﺍﻱ ﻣﺆﻣﻨﻴﻨﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﺤﻖ ﺷﻔﺎﻋﺖ ﻧﻤﻮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺷﻔﺎﻋﺖ ﺩﺭﺍﻳﻦ ﺁﻳﻪ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺷﻔﺎﻋﺖ ﺩﺭ ﺍﻣﺮ ﻣﻌﻴﺸﺖ ﺑﺎﺷﺪ ﺑﻪ ﺗﻮﺿﻴﺢ ﺯﻳﺮ‪:‬‬
‫ﺍﻋﺮﺍﺏ ﺟﺎﻫﻠﻴﺖ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺣﻴﺎﺕ ﺑﻌﺪ ﺍﺯ ﻣﺮگ ﻧﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺍﺯ ﺑﺘﺎﻥ ﺷﻔﺎﻋﺖ ﻧﺠﺎﺕ ﺍﺯ‬
‫ﻋﺬﺍﺏ ﻭ ﺩﺧﻮﻝ ﺑﻬﺸﺖ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭ ﺷﻮﻧﺪ‪ ،‬ﻭ ﭘﻴﻐﻤﺒﺮ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﺧﺒﺮ ﺍﺯ ﺣﻴﺎﺗﻲ ﺑﻲﭘﺎﻳﺎﻥ‬
‫ﭘﺲ ﺍﺯ ﺯﻧﺪﮔﻲ ﺍﻳﻦ ﺩﻧﻴﺎ ﻣﻲﺩﺍﺩ ﻣﺴﺨﺮﻩ ﻛﺮﺩﻩ ﻣﻲﮔﻔﺘﻨﺪ‪:‬‬
‫‪           ‬‬ ‫‪‬‬
‫)ﺳﺒﺎ‪(۷ :‬‬ ‫‪‬‬ ‫‪‬‬

‫»ﺁﻳﺎ ﻣﻲﺧﻮﺍﻫﻴﺪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻣﺮﺩﻱ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻛﻨﻴﻢ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺧﺒﺮ ﻣﻲﺩﻫﺪ ﻛﻪ ﭼﻮﻥ‬
‫ﺭﻳﺰﻩﺭﻳﺰﻩ ﺷﻮﻳﺪ ﺍﺯ ﻧﻮ ﺁﻓﺮﻳﺪﻩ ﻣﻲﺷﻮﻳﺪ«‪.‬‬
‫ﻭ ﻣﻲﮔﻔﺘﻨﺪ ﻣ‪‬ﻦْ ﻳ‪‬ﺤ‪‬ﻴِﻲ ﺍﻟْﻌ‪‬ﻈَﺎﻡ‪ ‬ﻭ‪‬ﻫ‪‬ﻲ‪ ‬ﺭ‪‬ﻣ‪‬ﻴﻢ‪ ‬ﻳﻌﻨﻲ ﭼﻪ ﻛﺴﻲ ﺍﻳﻦ ﺍﺳﺘﺨﻮﺍﻧﻬﺎ ﺭﺍ ﺯﻧﺪﻩ‬
‫ﻣﻲﻛﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﭘﻮﺳﻴﺪﻩ ﺍﺳﺖ؟ﻭﻣﻲ ﮔﻔﺘﻨﺪ‪ :‬ﺃَﺋ‪‬ﺬَﺍ ﻣ‪‬ﺘْﻨَﺎ ﻭ‪‬ﻛُﻨﱠﺎ ﺗُﺮَﺍﺑﺎً ﻭ‪‬ﻋ‪‬ﻈَﺎﻣﺎً ﺃَﺋ‪‬ﻨﱠﺎ‬
‫ﻟَﻤ‪‬ﺒ‪‬ﻌ‪‬ﻮﺛُﻮﻥَ* ﺃَﻭ‪ ‬ﺁﺑ‪‬ﺎﺅُﻧَﺎ ﺍﻟْﺄَﻭ‪‬ﻟُﻮﻥَ‪ .‬ﺃﻣﺎ ﺑﺮﺍﻱ ﺍﻣﻮﺭ ﺩﻧﻴﻮﻱ ﺑﺘﺎﻥ ﺧﻮﺩ ﺭﺍ ﻓﻘﻂ ﺷﻔﻌﺎﺋﻲ ﻧﺰﺩ ﺧﺪﺍ‬
‫ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻔﺘﻨﺪ‪ :‬ﻫ‪‬ـﺆُﻻء ﺷُﻔَﻌ‪‬ﺎﺅُﻧَﺎ ﻋ‪‬ﻨﺪ‪ ‬ﺍﻟﻠّﻪ‪ ‬ﭘﺲ ﺁﻳﺎﺕ ﺷﻔﺎﻋﺘﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ‬
‫ﻣﻮﻗﻮﻑ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﺁﻥ ﻣﻤﻜﻦ ﺍﺳﺖ ﺷﻔﺎﻋﺖ ﺩﺭ ﺍﻣﻮﺭ ﻣﻌﻴﺸﺖ ﺑﺎﺷﺪ‬
 ‫‪349‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﻣﺎﻧﻨﺪ ﻫﻤﻴﻦ ﺁﻳﻪ‪ ،‬ﻭ ﻳﺎ ﺁﻳﺔ‪ :‬ﺃَﺃَﺗﱠﺨ‪‬ﺬُ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻧ‪‬ﻪ‪ ‬ﺁﻟ‪‬ﻬ‪‬ﺔً ﺇِﻥ ﻳ‪‬ﺮِﺩ‪‬ﻥِ ﺍﻟﺮﱠﺣ‪‬ﻤ‪‬ﻦ ﺑِﻀُﺮﱟ ﻻﱠ ﺗُﻐْﻦِ ﻋ‪‬ﻨﱢﻲ‬
‫ﺷَﻔَﺎﻋ‪‬ﺘُﻬ‪‬ﻢ‪ ‬ﺷَﻴ‪‬ﺌﺎً ﻭ‪‬ﻻَ ﻳ‪‬ﻨﻘ‪‬ﺬُﻭﻥِ – ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺯﻣﺮ ﺁﻳﺔ ‪ 43‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬

‫‪             ‬‬ ‫‪‬‬
‫‪            * ‬‬

‫)زﻣﺮ‪(۴۴-۴۳ :‬‬ ‫‪ ‬‬

‫ﻛﻪ ﺷﻔﺎﻋﺘﻲ ﻛﻪ ﺑﺖﭘﺮﺳﺘﺎﻥ ﺍﺯ ﺑﺮﺍﻱ ﺷﻔﻌﺎء ﺧﻮﺩ ﻗﺎﺋﻠﻨﺪ‪ ،‬ﻧﻔﻲ ﻛﺮﺩﻩ ﻭ ﺷﻔﺎﻋﺖ ﺭﺍ‬
‫ﻣﺨﺼﻮﺹ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ ﻭ ﺑﻼﻓﺎﺻﻠﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻭ‪‬ﺇِﺫَﺍ ﺫُﻛ‪‬ﺮَ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺣ‪‬ﺪ‪‬ﻩ‪ ‬ﺍﺷْﻤ‪‬ﺄَﺯ‪‬ﺕ‪ ‬ﻗُﻠُﻮﺏ‪‬‬
‫ﺍﻟﱠﺬ‪‬ﻳﻦَ ﻟَﺎ ﻳ‪‬ﺆْﻣ‪‬ﻨُﻮﻥَ ﺑِﺎﻟْﺂﺧ‪‬ﺮَﺓِ ﻭ‪‬ﺇِﺫَﺍ ﺫُﻛ‪‬ﺮَ ﺍﻟﱠﺬ‪‬ﻳﻦَ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻧ‪‬ﻪ‪ ‬ﺇِﺫَﺍ ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘَﺒ‪‬ﺸ‪‬ﺮُﻭﻥَ‪ ،‬ﻛﻪ ﺑﻴﺎﻥ ﻣﻲﺩﺍﺭﺩ‬
‫ﺑﺖﭘﺮﺳﺘﺎﻥ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺁﺧﺮﺕ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺷﻔﺎﻋﺖ ﻓﺮﺷﺘﮕﺎﻥ ﺩﺭ ﺗﺪﺍﺑﻴﺮ ﺃﻣﻮﺭ ﺑﻪ ﺍﺫﻥ‬

‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪ .‬ﻭ"ﻣﻦ" ﺍﺳﺘﻔﻬﺎﻣﻴﻪ ﺩﺭ ‪ ...   ‬ﺍﺳﺘﻔﻬﺎﻡ ﺍﻧﻜﺎﺭﻱ ﺍﺳﺖ ﻳﻌﻨﻲ‬
‫ﻛﺴﻲ ﻧﻴﺴﺖ ﻛﻪ ﺷﻔﺎﻋﺖ ﻛﻨﺪ ﺑﻲﺍﺫﻥ ﺍﻭ‪.‬‬

‫ﻭ ﺟﻤﻠﺔ‪ ،     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﺮﺳﻲ ﺍﻭ ﻣﺎﻧﻨﺪ ﻛﺮﺳﻲ‬
‫ﻣﺨﻠﻮﻕ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﺣﺎﻃﺔ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ‪ .‬ﻭ‬

‫ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺨﻠﻮﻗﺎﺕ ﺑﻪ ﺫﺍﺕ ﺍﻭ ﻛﻪ ﻋﻴﻦ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﺑﻪ‬

‫ﻣﻌﻠﻮﻣﺎﺕ ﺍﻭ ﻋﻠﻤﻲ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪    :‬ﻫﻤﻴﻦ ﻣﻘﺪﺍﺭﻱ ﺍﺳﺖ ﻛﻪ‬

‫ﻭﺣﻲ ﺷﺪﻩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩﻛﻪ ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺧﺴﺘﮕﻲ ﻧﻤﻲﮔﻴﺮﺩ ﺯﻳﺮﺍ‬
‫ﺍﻭ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻳﺠﺎﺩ ﻭ ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﻧﮕﻪ ﻣﻲﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﺭﺍﺩﻩ ﺭﺍ ﺧﺴﺘﮕﻲ ﻧﺒﺎﺷﺪ‪.‬‬
‫‪              ‬‬

‫‪              ‬‬
‫*‬

‫‪         ‬‬

‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪350‬‬

‫‪        ‬‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺩﺭ ﺩﻳﻦ ﺍﻛﺮﺍﻩ ﻭ ﺍﺟﺒﺎﺭﻱ ﻧﻴﺴﺖ‪ ،‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺭﺍﻩ ﺭﺷﺪ ﺍﺯ ﺿﻼﻟﺖ ﺭﻭﺷﻦ ﻭ‬
‫ﻣﺘﻤﺎﻳﺰ ﺷﺪﻩ‪ ،‬ﭘﺲ ﻫﺮ ﻛﺲ ﺑﻪ ﻃﺎﻏﻮﺕ ﻛﺎﻓﺮ ﻭ ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ‪ ،‬ﭘﺲ ﺣﻘﻴﻘﺘﺎ ﭼﻨﮓ ﺑﻪ‬
‫ﺭﺷﺘﺔ ﻣﺤﻜﻤﻲ ﺯﺩﻩ ﻛﻪ ﺑﺮﺍﻱ ﺁﻥ ﺭﺷﺘﻪ ﺟﺪﺍﺷﺪﻥ ﻭ ﮔﺴﺴﺘﻨﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺷﻨﻮﺍﻱ‬
‫ﺩﺍﻧﺎﺳﺖ)‪ (256‬ﺧﺪﺍ ﺳﺮﭘﺮﺳﺖ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺗﺎﺭﻳﻜﻲﻫﺎ‬
‫ﺑﻴﺮﻭﻥ ﻣﻲﺑﺮﺩ ﺑﺴﻮﻱ ﻧﻮﺭ‪ ،‬ﻭ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻧﺪ ﺳﺮﭘﺮﺳﺘﺸﺎﻥ ﻃﺎﻏﻮﺕ ﺍﺳﺖ ﻛﻪ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺍﺯ ﻧﻮﺭ ﺧﺎﺭﺝ ﻣﻲﻛﻨﺪ ﺑﺴﻮﻱ ﻇﻠﻤﺎﺕ‪ ،‬ﺍﻳﺸﺎﻧﻨﺪ ﺍﻫﻞ ﺁﺗﺶ ﻭ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﻥ ﺟﺎﻭﻳﺪ‬
‫ﺑﻤﺎﻧﻨﺪ‪(257).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻃﺎﻏﻮﺕ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻃﻐﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﻫﺮ ﻃﻐﻴﺎﻧﮕﺮﻱ ﺍﺳﺖ‪ ،‬ﺃﻋﻢ ﺍﺯ‬
‫ﺍﻳﻨﻜﻪ ﺑﺰﺭﮔﻲ ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﻣﻘﺎﻡ ﺧﻮﺩﺵ ﺑﺎﻻﺗﺮ ﺑﺮﻧﺪ‪ ،‬ﻭ ﻳﺎ ﺍﻭ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻳﺎ ﺩﺭ‬
‫ﻋﺒﺎﺩﺕ ﺑﻪ ﺟﺎﻱ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ‪ ،‬ﭘﺲ ﻃﺎﻏﻮﺕ ﺯﻳﺎﺩ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ‬
‫ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩﺍﻳﻢ‪ .‬ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺳﻤﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻣﻔﺮﺩ ﻭ ﺑﺮ ﺟﻤﻊ ﻧﻴﺰ ﺍﻃﻼﻕ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺩﺭ‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺟﻤﻊ ﺍﺳﺖ‪ ،‬ﺑﺪﻟﻴﻞ ﺿﻤﻴﺮ ﻳﺨﺮﺟﻮﻧﻬﻢ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﻭﻟﻲ ﻣﺆﻣﻨﻴﻦ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺧﺪﺍ ﻭﻟﻲ ﻭ ﺳﺮﭘﺮﺳﺖ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﺍﺳﺖ‪ .‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺧﺪﺍ ﻭﻟﻲ ﺍﺳﺖ ﻭ ﺳﺮﭘﺮﺳﺖ ﺗﻜﻮﻳﻨﻲ ﺩﺍﺭﺩ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﺔ‬
‫ﻣﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﻟﻲ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻭﻻﻳﺖ ﺗﻜﻮﻳﻨﻲ ﻭ ﺗﺸﺮﻳﻌﻲ ﻭ ﻋﻨﺎﻳﺖ ﺑﻴﺸﺘﺮﻱ ﺩﺍﺭﺩ‪،‬‬
‫ﻳﻌﻨﻲ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺗﻮﻓﻴﻖ ﻣﻲﺩﻫﺪ‪ ،‬ﻭ ﺁﻧﺎ ﺑﻌﺪ ﺁﻥ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ "ﻇﻠﻤﺎﺕ"‪،‬‬
‫ﻛﻔﺮ ﻭﺧﺮﺍﻓﺎﺕ ﻭ ﺃﻫﺎﻡ ﺍﺳﺖ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ "ﻧﻮﺭ"‪ ،‬ﺍﻳﻤﺎﻥ ﻭ ﻛﺸﻒ ﺣﻘﺎﺋﻖ ﺍﺳﺖ‪.‬‬

‫‪              ‬‬

‫‪            ‬‬
 ‫‪351‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫‪             ‬‬

‫‪*  ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻧﺪﻳﺪﻱ ﻭ ﻧﻈﺮ ﻧﻜﺮﺩﻱ ﺑﻪ ﺁﻧﻜﻪ ﺩﺭﺑﺎﺭﺓ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎ ﺍﻭ ﻣﺤﺎﺟﻪ‬
‫ﻣﻲﻛﺮﺩ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﻣﻠﻜﺶ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﻭﻗﺘﻲ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺍﻭ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺯﻧﺪﻩ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﻣﻲﻣﻴﺮﺍﻧﺪ‪ .‬ﺍﻭ ﮔﻔﺖ ﻣﻦ ﺯﻧﺪﻩ ﻣﻲﻛﻨﻢ ﻭ ﻣﻲﻣﻴﺮﺍﻧﻢ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‬
‫ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﺍﺯ ﻣﺸﺮﻕ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﺗﻮ ﺁﻥ ﺭﺍ ﺍﺯ ﻣﻐﺮﺏ ﺑﻴﺎﻭﺭ‪ ،‬ﭘﺲ ﻣﺒﻬﻮﺕ ﺷﺪ‬
‫ﺁﻧﻜﻪ ﻛﺎﻓﺮ ﺑﻮﺩ‪ ،‬ﻭ ﺧﺪﺍ ﻗﻮﻡ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻲﻛﻨﺪ‪(258).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﮔﺎﻫﻲ ﺍﺯ ﺗﻮﺣﻴﺪ ﻭ ﺷﺮﻙ ﻭ ﮔﺎﻫﻲ ﺍﺯ ﺍﺣﻜﺎﻡ ﻭ ﮔﺎﻫﻲ ﺍﺯ‬
‫ﻗﺼﺺ ﻋﺒﺮﺕﺁﻣﻴﺰ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺑﻬﺘﺮﻳﻦ ﻃﺮﻳﻖ ﺩﻋﻮﺕ ﻭ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ‬
‫ﻗﺎﺭﻱ ﻭ ﻣﺴﺘﻤﻊ ﻣﻠﻮﻝ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭ ﮔﻮﻳﺎ ﺍﺯ ﺍﻳﻦ ﺑﺎﻍ ﺑﻪ ﺑﺎﻍ ﺩﻳﮕﺮ‪ ،‬ﻭﺍﺯ ﺍﻳﻦ ﺑﺴﺘﺎﻥ ﺑﻪ ﺑﺴﺘﺎﻥ‬
‫ﺩﻳﮕﺮ‪ ،‬ﻭ ﺍﺯ ﺍﻳﻦ ﻏﺬﺍﻱ ﻟﺬﻳﺬ ﺑﻪ ﻏﺬﺍﻱ ﻟﺬﻳﺬ ﺩﻳﮕﺮ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫ﭘﺲ ﺍﺯ ﺁﻳﺎﺕ ﺗﻮﺣﻴﺪ ﻭ ﻣﻌﺎﺭﻑ ﺣﻘﻪ ﺩﺭ ﺁﻳﻪﺍﻟﻜﺮﺳﻲ‪ ،‬ﺳﻪ ﻗﺼﻪ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻥ ﺁﻭﺭﺩﻩ‪ :‬ﻳﻜﻲ‬
‫ﺩﺭﺑﺎﺭﺓ ﺗﻮﺣﻴﺪ‪ ،‬ﻭ ﺑﺎﻗﻲ ﺩﺭ ﻣﻌﺎﺩ ﺍﺳﺖ‪ .‬ﺃﻣﺎ ﻗﺼﺔ ﺗﻮﺣﻴﺪ‪ ،‬ﻗﺼﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﻧﻤﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﺑﺎﺳﺘﺪﻻﻝ ﻭ ﺍﺣﺘﺠﺎﺝ ﭘﺮﺩﺍﺧﺘﻪ‪ ،‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﺧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻧﺪﻩ ﻣﻲﻛﻨﺪ‬
‫ﻳﻌﻨﻲ ﻣﻮﺟﻮﺩﺍﺕ ﺟﻬﺎﻥ ﺭﺍ ﺣﻴﺎﺕ ﻣﻲﺑﺨﺸﺪ‪ ،‬ﻭ ﻣﻲﻣﻴﺮﺍﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﺭﻭﺷﻨﻲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ‬
‫ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﻣﻮﺟﻮﺩﻱ ﮔﺎﻫﻲ ﺯﻧﺪﻩ‪ ،‬ﻭ ﮔﺎﻫﻲ ﺑﻲﺟﺎﻥ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺣﻴﺎﺕ ﺍﮔﺮ ﺫﺍﺗﻲ ﺑﻮﺩ‬
‫ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺯﺍﺋﻞ ﻧﮕﺮﺩﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻮﺕ ﺫﺍﺗﻲ ﻣﻮﺟﻮﺍﺕ ﺍﺳﺖ ﺑﺎﻳﺪ ﺩﺍﺋﻤﺎ ﻣﺮﺩﻩ‬
‫ﺑﺎﺷﻨﺪ‪ ،‬ﭼﻮﻥ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﺁﻧﻬﺎ ﻋﺮﺿﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺴﻲ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﺑﺪﻭﻥ ﺍﺧﺘﻴﺎﺭ ﺁﻧﻬﺎ ﻋﻨﺎﻳﺖ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺣﻴﺎﺕ ﻭ ﻣﻮﺕ ﺑﺎﺧﺘﻴﺎﺭ ﺁﻧﻬﺎ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻮﺟﺪ ﻗﺎﺩﺭ ﻭ ﻣﺪﺑﺮ ﻋﺎﻟﻤﻲ ﺁﻧﻬﺎ ﺭﺍ ﻣﻘﻬﻮﺭ ﻧﻤﻮﺩﻩ ﻭ ﺣﻴﺎﺗﺒﺨﺶ ﺟﻬﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻣﻨﻄﻖ ﺭﻭﺷﻦ‪ ،‬ﻧﻤﺮﻭﺩ ﻣﻐﻠﻄﻪ ﻣﻲﻛﻨﺪ ﻭ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻣﻦ ﻧﻴﺰ ﺯﻧﺪﻩ ﻣﻲ ﻛﻨﻢ ﻭ‬
‫ﻣﻲﻣﻴﺮﺍﻧﻢ ﻭ ﺩﺳﺘﻮﺭ ﻣﻲ ﺩﻫﺪ ﺩﻭ ﻧﻔﺮ ﺯﻧﺪﺍﻧﻲ ﺭﺍ ﻣﻲﺁﻭﺭﻧﺪ ﻳﻜﻲ ﺭﺍ ﻣﻲﻛﺸﺪ‪ ،‬ﻭ ﺩﻳﮕﺮﻱ ﺭﺍ‬
‫ﺁﺯﺍﺩ ﻣﻲﻛﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﺑﺮﺍﻱ ﺩﻓﻊ ﻣﻐﻠﻄﺔ ﺍﻭ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺧﻮﺭﺷﻴﺪ ﺭﺍﺍﺯ ﺷﺮﻕ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪352‬‬

‫ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻭ ﺗﻮ ﺍﺯ ﻣﻐﺮﺏ ﺑﻴﺎﻭﺭ‪ ،‬ﻧﻤﺮﻭﺩ ﺍﺯ ﺟﻮﺍﺏ ﻋﺎﺟﺰ ﻣﻲﮔﺮﺩﺩ‪ ،‬ﻭ ﭼﻮﻥ ﻃﺎﻟﺐ ﻫﺪﺍﻳﺖ‬

‫ﻧﺒﻮﺩ ﺑﺎﺯ ﻫﺪﺍﻳﺖ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺖ‪ ،‬ﻭﻟﺬﺍ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪.      :‬‬

‫‪             ‬‬

‫‪                ‬‬

‫‪             ‬‬

‫‪           ‬‬

‫‪             ‬‬

‫‪ ‬‬
‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻳﺎ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﮔﺬﺷﺖ ﺑﺮ ﻗﺮﻳﻪﺍﻱ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﻥ ﻗﺮﻳﺔ ﺧﺮﺍﺑﻪ ﺩﻳﻮﺍﺭﻫﺎﻳﺶ ﺑﺮ‬
‫ﺳﻘﻔﻬﺎﻱ ﺁﻥ ﺭﻳﺨﺘﻪ ﺑﻮﺩ‪ ،‬ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﻗﺮﻳﻪ ﺭﺍ ﭘﺲ ﺍﺯ ﺧﺮﺍﺑﻲ ﺁﻥ ﻭ ﭘﺲ ﺍﺯ‬
‫ﻣﻮﺕ ﺍﻫﻠﺶ ﺯﻧﺪﻩ ﻣﻲﻛﻨﺪ؟ ﭘﺲ ﺧﺪﺍ ﺻﺪ ﺳﺎﻝ ﺍﻭ ﺭﺍ ﻣﻴﺮﺍﻧﻴﺪ‪ ،‬ﺳﭙﺲ ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﻧﻤﻮﺩ‪ ،‬ﻭ‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﭼﻨﺪ ﻣﺪﺕ ﻣﺎﻧﺪﻩﺍﻱ؟ ﮔﻔﺖ ﻳﻚ ﺭﻭﺯ ﻭ ﻳﺎ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺭﻭﺯ ﻣﺎﻧﺪﻩﺍﻡ‪ .‬ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﺑﻠﻜﻪ ﺻﺪ ﺳﺎﻝ ﺩﺭﻧﮓ ﻧﻤﻮﺩﻩﺍﻱ‪ ،‬ﭘﺲ ﺑﻪ ﺧﻮﺭﺩﻧﻲ ﻭ ﺁﺷﺎﻣﻴﺪﻧﻲ ﺧﻮﺩ ﻧﻈﺮ ﻛﻦ ﻛﻪ ﺗﻐﻴﻴﺮ‬
‫ﻧﻜﺮﺩﻩ‪ ،‬ﻭ ﺑﻪ ﺩﺭﺍﺯﮔﻮﺷﺖ ﻧﻈﺮ ﻛﻦ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺗﻮ ﺭﺍ ﺁﻳﺘﻲ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ ،‬ﻭ ﻧﻈﺮ ﻛﻦ‬
‫ﺑﻪ ﺍﻳﻦ ﺍﺳﺘﺨﻮﺍﻧﻬﺎ ﻛﻪ ﭼﮕﻮﻧﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﻣﻲﺧﻴﺰﺍﻧﻴﻢ‪ ،‬ﺳﭙﺲ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﮔﻮﺷﺖ ﻣﻲﭘﻮﺷﺎﻧﻴﻢ‪،‬‬
‫ﭘﺲ ﭼﻮﻥ ﺭﻭﺷﻦ ﺷﺪ ﺑﺮﺍﻳﺶ‪ ،‬ﮔﻔﺖ‪ :‬ﻣﻲﺩﺍﻧﻢ ﻛﻪ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰﻱ ﺗﻮﺍﻧﺎﺳﺖ‪259.‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺁﻥ ﻗﺮﻳﻪ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﻭ ﺁﻧﻜﻪ ﺑﺮ ﺁﻥ ﮔﺬﺷﺖ ﻋﺰﻳﺮ ﭘﻴﻐﻤﺒﺮ ﻭ ﻳﺎ ﺍﺭﻣﻴﺎ‪ ‬ﺑﻮﺩﻩ‪،‬‬
‫ﺑﺪﻟﻴﻞ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎ ﺍﻭ ﺗﻜﻠﻢ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺍﻭ ﻭﺣﻲ ﻧﻤﻮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺁﻳﺘﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪.‬‬
‫ﻗﺮﻳﺔ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﺑﺪﺳﺖ ﺑﺨﺖ ﺍﻟﻨﺼﺮ ﺧﺮﺍﺏ ﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺫﻛﺮ ﺍﻳﻦ ﻗﺼﻪ‪،‬‬
‫ﻗﺪﺭﺕﻧﻤﺎﺋﻲ ﺧﺪﺍ ﻭ ﺍﺛﺒﺎﺕ ﻣﻌﺎﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺳﺆﺍﻝ ﺍﻳﻦ ﭘﻴﻐﻤﺒﺮ‪ :‬أﻧﯽ ﻳﺤﻴﯽ‪ ...‬ﺍﺯ ﺗﻌﺠﺐ ﺑﻮﺩ ﻧﻪ‬
‫ﺍﺯ ﺍﻧﻜﺎﺭ‪ .‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﭘﺲ ﺍﺯﻣﻮﺕ ﺍﺯ ﺩﻧﻴﺎ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﻭ‬

‫ﺣﺘﻲ ﺍﺯ ﺑﺪﻥ ﺧﻮﺩ ﺧﺒﺮ ﻧﺪﺍﺭﻧﺪ ﭼﻪ ﺑﺮﺳﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺧﺒﺮ ﺑﺎﺷﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬‬
 ‫‪353‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻃﻌﺎﻡ ﻭ ﺷﺮﺍﺏ ﺍﻭ ﺗﻐﻴﻴﺮ ﻧﻜﺮﺩﻩ‪ ،‬ﻭ ﻗﺪﺭﺕ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺑﻪ ﻳﻚ ﺣﺎﻝ‬

‫ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﻭﻟﻲ ﺧﺮ ﺍﻭ ﻣﺮﺩﻩ ﻭ ﭘﻮﺳﻴﺪﻩ‪ ،‬ﻭ ﻣﺘﻔﺮﻕﺍﻷﺟﺰﺍء ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ ﺑﺪﻟﻴﻞ‪ :‬‬

‫‪.  ‬‬

‫‪              ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﻨﻤﺎ ﻣﺮﺍ ﭼﮕﻮﻧﻪ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻣﻲﻛﻨﻲ؟‬
‫ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻱ؟ ﮔﻔﺖ ﺁﺭﻱ ﺑﺎﻭﺭ ﺩﺍﺭﻡ ﻭﻟﻴﻜﻦ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺩﻟﻢ ﺑﻴﺎﺭﺍﻣﺪ‪ ،‬ﺧﺪﺍ‬
‫ﻓﺮﻣﻮﺩﻩ ﭘﺲ ﭼﻬﺎﺭ ﻋﺪﺩ ﭘﺮﻧﺪﻩ ﺭﺍ ﺑﮕﻴﺮ ﻭﻣﻴﻞ ﺁﻧﻬﺎ ﺭﺍ ﺑﺨﻮﺩﺕ ﻛﻦ‪) ،‬ﻭ ﻳﺎ ﺑﻪ ﻃﺮﻑ ﺧﻮﺩ‬
‫ﺁﻭﺭ ﭘﺎﺭﻩﭘﺎﺭﻩ ﻛﻦ(‪ ،‬ﺳﭙﺲ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮ ﻫﺮ ﻛﻮﻫﻲ ﺟﺰﺋﻲ ﻗﺮﺍﺭ ﺩﻩ‪ ،‬ﺳﭙﺲ ﺑﺨﻮﺍﻧﺸﺎﻥ ﺑﺎ ﺷﺘﺎﺏ‬
‫ﻧﺰﺩ ﺗﻮ ﻣﻲﺁﻳﻨﺪ‪ ،‬ﻭ ﺑﺪﺍﻥ ﻛﻪ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻋﺰﻳﺰ ﻭﺣﻜﻴﻢ ﺍﺳﺖ‪(260).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺳﺒﺐ ﺳﺆﺍﻝ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﻭﺟﻮﻫﻲ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﭼﻮﻥ ﺣﻀﺮﺕ‬
‫ﺍﻭ ﺟﺴﺪ ﺣﻴﻮﺍﻧﻲ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭﻳﺎ ﺩﻳﺪ – ﺁﺏ ﺩﺭﻳﺎ ﺟﺰﺭ ﻭﻣﺪ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﻭ ﺩﺭ ﻭﻗﺖ‬
‫ﺑﺎﻻﺁﻣﺪﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭﻳﺎﺋﻲ ﺍﺯ ﺁﻥ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﻫﻨﮕﺎﻡ ﭘﺎﺋﻴﻦ ﺭﻓﺘﻦ ﺁﺏ ﺩﺭﻳﺎ ﺣﻴﻮﺍﻧﺎﺕ‬
‫ﺻﺤﺮﺍﺋﻲ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﺍﺯ ﺁﻥ ﻣﻲﺧﻮﺭﻧﺪ – ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﺮﺽ ﻛﺮﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ‬
‫ﭼﮕﻮﻧﻪ ﺍﺟﺰﺍء ﺣﻴﻮﺍﻧﻲ ﻛﻪ ﺩﺭ ﺷﻜﻢ ﺩﺭﻧﺪﮔﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﺩﺭﻳﺎ ﻭ ﺻﺤﺮﺍ ﺍﺯ ﺁﻥ ﺧﻮﺭﺩﻩﺍﻧﺪ‬
‫ﺟﻤﻊ ﻣﻲﻛﻨﻲ ﻭ ﺯﻧﺪﻩ ﻣﻲﮔﺮﺩﺍﻧﻲ؟‪ .‬ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻭﺣﻲ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ‬
‫ﻣﻦ ﺩﻭﺳﺖ ﺧﻮﺩ ﮔﺮﻓﺘﻪﺍﻡ ﻳﻜﻲ ﺍﺯ ﺑﻨﺪﮔﺎﻧﻢ ﺭﺍ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﺮﺽ ﻛﺮﺩ ﻧﺸﺎﻧﺔ ﺍﻭ ﭼﻴﺴﺖ؟‬
‫ﺧﻄﺎﺏ ﺭﺳﻴﺪ ﻧﺸﺎﻧﺔ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺪﻋﺎﻱ ﺍﻭ ﻣﺮﺩﻩ ﺭﺍ ﺯﻧﺪﻩ ﻣﻲﻛﻨﻢ‪ ،‬ﻭ ﻟﺬﺍ ﺣﻀﺮﺕ ﺍﻭ‬
‫ﺧﻮﺍﺳﺖ ﭼﻨﻴﻦ ﺩﻋﺎﺋﻲ ﻛﻨﺪ ﻭ ﺑﻔﻬﻤﺪ ﺁﻳﺎ ﺁﻥ ﺑﻨﺪﻩ ﺷﺎﻳﺪ ﺧﻮﺩﺵ ﺑﺎﺷﺪ‪ .‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ‪:‬‬
‫ﭼﻮﻥ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﻧﺒﻮﺕ ﺑﻪ ﺍﻭ ﻭﺣﻲ ﺷﺪ‪ ،‬ﺧﻮﺍﺳﺖ ﺑﻔﻬﻤﺪ ﻛﻼﻡ ﺇﻟﻬﻲ ﺍﺳﺖ ﻭ ﻳﺎ ﻛﻼﻡ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 354

.‫ﺷﻴﻄﺎﻧﻲ ﻭ ﻟﺬﺍ ﭼﻨﻴﻦ ﺩﺭﺧﻮﺍﺳﺘﻲ ﻛﺮﺩ ﻛﻪ ﺍﮔﺮ ﺍﺟﺎﺑﺖ ﺷﻮﺩ ﺑﺪﺍﻧﺪ ﻛﻼﻡ ﺍﻟﻬﻲ ﺍﺳﺖ‬
‫ ﻭ ﺁﻥ ﭼﻬﺎﺭ ﭘﺮﻧﺪﻩﺍﻱ ﺭﺍ ﻛﻪ ﮔﺮﻓﺖ ﻭ ﺫﺑﺢ ﻧﻤﻮﺩ ﻋﺒﺎﺭﺕ ﺑﻮﺩ‬.‫ﻭﺟﻬﺎﺕ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ ﺳﭙﺲ‬،‫ ﻭ ﻣﺨﻠﻮﻁ ﻧﻤﻮﺩ‬،‫ ﻭ ﺍﻳﻨﻬﺎ ﺭﺍ ﻗﻄﻌﻪﻗﻄﻌﻪ ﻛﺮﺩ‬،‫ ﻃﺎﻭﻭﺱ ﻭﻛﺒﻮﺗﺮ ﻭ ﻛﻼﻍ ﻭﺧﺮﻭﺱ‬:‫ﺍﺯ‬
‫ ﺍﺑﺮﺍﻫﻴﻢ‬:‫ ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﺑﻮﻣﺴﻠﻢ ﮔﻔﺘﻪ‬،‫ﺩﻩ ﻗﺴﻢ ﻭ ﻳﺎ ﻫﻔﺖ ﻗﺴﻢ ﻛﺮﺩ ﻭ ﺑﺮ ﺳﺮ ﺩﻩ ﻛﻮﻩ ﮔﺬﺍﺷﺖ‬
‫ ﻭ ﺳﭙﺲ ﺁﻧﻬﺎ ﺭﺍ‬،‫ﺧﻮﺩ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ ﻋﺎﺩﺕ ﺩﺍﺩﻩ ﺑﻮﺩ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﭼﻮﻥ ﻣﻲﺧﻮﺍﻧﺪ ﻣﻲﺁﻣﺪﻧﺪ‬
‫ ﻭ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺑﻪ ﺍﻭ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﺟﻤﻊ ﺍﺟﺰﺍء‬،‫ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻧﺪ‬،‫ﺑﺮ ﺳﺮ ﭼﻨﺪ ﻛﻮﻩ ﮔﺬﺍﺷﺖ‬
‫ و‬،   :‫ ﻭ ﻟﺬﺍ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‬،‫ﺣﻴﻮﺍﻥ ﻣﺎﻧﻨﺪ ﺧﻮﺍﻧﺪﻥ ﺗﻮ ﺍﺳﺖ ﺍﻳﻦ ﭘﺮﻧﺪﮔﺎﻥ ﺭﺍ‬
،‫ ﻓﺎذﺑﺤﻬﻦ واﻗﻄﻌﻬﻦ! ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﻧﻔﻲ ﻭﻻﻳﺖ ﺗﻜﻮﻳﻨﻲ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ‬:‫ﻧﻔﺮﻣﻮد‬
‫ ﺩﻳﮕﺮ ﺑﻪ‬،‫ﺯﻳﺮﺍ ﺍﮔﺮ ﺁﻥ ﺣﻀﺮﺕ ﺧﻮﺩ ﻗﺪﺭﺕ ﺑﺮ ﺍﺣﻴﺎء ﺩﺍﺷﺖ ﻭﻟﻮ ﺑﻪ ﺇﺫﻥ ﺧﺪﺍ ﻭ ﻋﻄﺎﻱ ﺍﻭ‬

.  :‫ ﻭ ﻧﻤﻲﮔﻔﺖ‬   :‫ﺧﺪﺍ ﻧﻤﻲﮔﻔﺖ‬

            

             
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              

           
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            
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           

           

            

 
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‫ ﭼﻮﻥ ﻣﺜﻞ ﺩﺍﻧﻪﺍﻳﺴﺖ ﻛﻪ‬،‫ ﻣﺜﻞ ﺁﻧﺎﻧﻜﻪ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ‬:‫ﺗﺮﺟﻤﻪ‬
‫ﻫﻔﺖ ﺧﻮﺷﻪ ﺑﺮﻭﻳﺎﻧﺪ ﻛﻪ ﺩﺭ ﻫﺮ ﺧﻮﺷﻪ ﺻﺪ ﺩﺍﻧﻪ ﺑﺎﺷﺪ ﻭﺧﺪﺍ ﺑﻴﻔﺰﺍﻳﺪ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺑﺨﻮﺍﻫﺪ‬
 355 – ‫( ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ‬2) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫( ﺁﻧﺎﻧﻜﻪ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ‬261)‫ﻭ ﺧﺪﺍ ﻭﺳﻌﺖﺩﻫﻨﺪﺓ ﺩﺍﻧﺎﺳﺖ‬
‫ﺳﭙﺲ ﺍﺯ ﭘﻲ ﺍﻧﻔﺎﻕ ﺧﻮﺩ ﻣﻨﺖ ﻭ ﺁﺯﺍﺭﻱ ﻧﻤﻲﺁﻭﺭﻧﺪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺍﺟﺮ‬
‫( ﮔﻔﺘﺎﺭ ﺧﻮﺏ ﻭ ﮔﺬﺷﺖ ﺑﻬﺘﺮ ﺍﺯ‬262)‫ ﻭﺧﻮﻑ ﻭ ﺍﻧﺪﻭﻫﻲ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻧﻴﺴﺖ‬،‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬
‫( ﺍﻱ ﻣﺆﻣﻨﻴﻦ‬263)‫ﺻﺪﻗﻪﺍﻳﺴﺖ ﻛﻪ ﺩﺭ ﭘﻲ ﺁﻥ ﺁﺯﺍﺭﻱ ﺑﺎﺷﺪ ﻭ ﺧﺪﺍ ﺑﻲﻧﻴﺎﺯ ﺑﺮﺩﺑﺎﺭ ﺍﺳﺖ‬
‫ﺻﺪﻗﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻨﺖ ﻭ ﺁﺯﺍﺭ ﺑﺎﻃﻞ ﻧﻜﻨﻴﺪ ﻣﺎﻧﻨﺪ ﺁﻧﻜﻪ ﻣﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺩﻳﺪﻥ ﻣﺮﺩﻡ‬
‫ ﭘﺲ ﻣﺜﻞ ﺍﻭ ﭼﻮﻥ ﺩﺍﺳﺘﺎﻥ ﺳﻨﮓ‬،‫ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﺪ ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺑﺎﺯﭘﺴﻴﻦ ﻧﺪﺍﺭﺩ‬
‫ﺻﺎﻓﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺍﻭ ﺧﺎﻛﻲ ﺑﺎﺷﺪ ﻛﻪ ﺑﺎﺭﺍﻥ ﺩﺭﺷﺖ ﺗﻨﺪﻱ ﺑﻪ ﺍﻭ ﺑﺮﺳﺪ ﻭ ﺁﻥ ﺭﺍ ﺧﺸﻚ ﻭ‬
‫ ﺍﻳﻨﺎﻥ ﺑﺮ ﭼﻴﺰﻱ ﺍﺯ ﻛﺴﺐ ﺧﻮﺩ ﺗﻮﺍﻧﺎ ﻧﻴﺴﺘﻨﺪ ﻭ ﺧﺪﺍ ﻗﻮﻡ ﻛﺎﻓﺮﻳﻦ ﺭﺍ‬،‫ﺑﻲﺣﺎﺻﻞ ﺭﻫﺎ ﻛﻨﺪ‬
(264).‫ﻫﺪﺍﻳﺖ ﻧﻤﻲﻛﻨﺪ‬
‫ ﻣﻨﺖ ﮔﺬﺍﺷﺘﻦ ﺑﺮ‬:‫ ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺖ ﻛﻪ ﻋﻤﻞ ﺭﺍ ﺑﺎﻃﻞ ﻭ ﻣﺎﻧﻨﺪ ﻧﺒﻮﺩ ﻣﻲﮔﺮﺩﺍﻧﺪ‬:‫ﻧﻜﺎﺕ‬
‫ ﻭ‬.‫ ﺧﺼﻮﺻﺎ ﻛﺴﻲ ﻛﻪ ﻓﻘﻴﺮ ﻣﺆﻣﻨﻲ ﺭﺍ ﺑﻴﺎﺯﺍﺭﺩ‬،‫ ﻭ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﻣﺨﻠﻮﻕ‬،‫ﺧﻠﻖ ﻭ ﻳﺎ ﺑﺮ ﺧﺎﻟﻖ‬
‫ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺎﺕ‬،‫ﺩﻳﮕﺮ ﺭﻳﺎ ﻳﻌﻨﻲ ﺑﺮﺍﻱ ﺩﻳﺪﻥ ﻭﻳﺎ ﺷﻨﻴﺪﻥ ﻣﺮﺩﻡ ﻛﺎﺭﻱ ﻭ ﻳﺎ ﺍﻧﻔﺎﻗﻲ ﺑﻜﻨﺪ‬
.‫ﻓﻮﻕ ﺗﺬﻛﺮ ﺩﺍﺩﻩ‬

         

          

            
*

           

          

        

*

            

           
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪356‬‬

‫‪      ‬‬ ‫‪   ‬‬
‫*‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺩﺍﺳﺘﺎﻥ ﺁﻧﺎﻧﻜﻪ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺗﺤﺼﻴﻞ ﺭﺿﺎﻱ ﺧﺪﺍ ﻭﻧﺸﺎﻥ ﺩﺍﺩﻥ‬
‫ﭘﺎﻳﺪﺍﺭﻱ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺧﻮﺩ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺑﻮﺳﺘﺎﻧﻲ ﺍﺳﺖ ﺑﺮ ﻣﻜﺎﻥ ﺑﻠﻨﺪﻱ ﻛﻪ ﺑﻪ ﺁﻥ ﺑﺎﺭﺍﻥ‬
‫ﺩﺭﺷﺘﻲ ﺑﺮﺳﺪ ﻛﻪ ﺛﻤﺮ ﺧﻮﺩ ﺭﺍ ﺩﻭ ﭼﻨﺪﺍﻥ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺑﺎﺭﺍﻥ ﺩﺭﺷﺘﻲ ﺑﻪ ﺁﻥ ﻧﺮﺳﺪ ﺑﺎﺭﺍﻥ‬
‫ﺭﻳﺰﻱ ﺑﺮﺳﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻪ ﺍﻧﺠﺎﻡ ﺩﻫﻴﺪ ﺑﻴﻨﺎﺳﺖ)‪ (265‬ﺁﻳﺎ ﻛﺴﻲ ﺍﺯ ﺷﻤﺎ ﺩﻭﺳﺖ ﺩﺍﺭﺩ‬
‫ﺑﺎﻏﻲ ﺍﺯ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﻭ ﺍﻧﮕﻮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻥِ ﺁﻥ ﺟﻮﻳﻬﺎ ﺭﻭﺍﻥ ﺑﺎﺷﺪ‪ ،‬ﻛﻪ‬
‫ﺍﺯ ﻫﻤﻪ ﻗﺴﻢ ﻣﻴﻮﻩ ﺑﺪﻫﺪ ﻭ ﺻﺎﺣﺐِ ﺑﺎﻍ ﺭﺍ ﭘﻴﺮﻱ ﻓﺮﺍ ﺭﺳﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﻓﺮﺯﻧﺪﺍﻧﻲ ﻧﺎﺗﻮﺍﻥ ﺑﺎﺷﺪ‪،‬‬
‫ﭘﺲ ﺑﺮ ﺁﻥ ﺑﺎﻍ ﮔﺮﺩﺑﺎﺩﻱ ﻛﻪ ﺩﺭ ﺁﻥ ﺁﺗﺶ ﺑﺎﺷﺪ ﺑﻮﺯﺩ ﻭ ﺁﻥ ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ‪ ،‬ﺧﺪﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ‬
‫ﻣﻲﻛﻨﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻳﺎﺕ ﺭﺍ ﺗﺎ ﺷﺎﻳﺪ ﺑﻴﻨﺪﻳﺸﻴﺪ)‪ (266‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﻃﻴﺒﺎﺕ ﺁﻧﭽﻪ ﻛﺴﺐ‬
‫ﻛﺮﺩﻳﺪ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﺯ ﺯﻣﻴﻦ ﺭﻭﻳﺎﻧﻴﺪﻩ ﻭ ﺧﺎﺭﺝ ﻛﺮﺩﻩﺍﻳﻢ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ‪ ،‬ﻭ ﻧﺎﭘﺎﻙ ﺁﻥ‬
‫ﺭﺍ ﺑﺮﺍﻱ ﺍﻧﻔﺎﻕ ﺩﺭ ﻧﻈﺮ ﻧﮕﻴﺮﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﻮﺩﺗﺎﻥ ﻧﺎﭘﺎﻙ ﺭﺍ ﻧﻤﻲﮔﻴﺮﻳﺪ ﻭ ﻧﻤﻲﭘﺬﻳﺮﻳﺪ ﻣﮕﺮ‬
‫ﺁﻧﻜﻪ ﺩﺭﺑﺎﺭﺓ ﺁﻥ ﭼﺸﻢ ﭘﻮﺷﻲ )ﻭ ﺻﺮﻓﻨﻈﺮ( ﻣﻲﻛﻨﻴﺪ‪ ،‬ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺑﻲﻧﻴﺎﺯ ﻭﺳﺘﻮﺩﻩ‬
‫ﺍﺳﺖ )‪ (267‬ﺷﻴﻄﺎﻥ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻓﻘﺮ ﻭﻋﺪﻩ ﻣﻲﺩﻫﺪ‪ ،‬ﻭ ﺑﻪ ﻓﺤﺸﺎء ﺃﻣﺮ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍ ﺷﻤﺎ‬
‫ﺭﺍ ﺑﻪ ﺁﻣﺮﺯﺵ ﻭ ﻓﻀﻞ ﺧﻮﺩ ﻧﻮﻳﺪ ﻣﻲﺩﻫﺪ ﻭ ﺧﺪﺍ ﻭﺳﻌﺖﺩﻫﻨﺪﺓ ﺩﺍﻧﺎﺳﺖ‪(268).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﺑﻮﺍﺳﻄﺔ ﺍﻧﻔﺎﻕ ﻣﺎﻝ‪،‬‬
‫ﺍﻳﻤﺎﻥ ﻭ ﻋﻼﻗﻤﻨﺪﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻣﺴﻠﻤﺎﻥ ﻧﺸﺎﻥ ﻣﻲﺩﻫﻨﺪ ﻛﻪ ﺍﺯ ﺑﺬﻝ ﻣﺎﻝ ﻭ ﺟﺎﻥ‬

‫ﺩﺭﻳﻎ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭ ﺩﺭ ﻣﺜﺎﻝ ‪ ...  ‬ﺧﺪﺍ ﺗﺸﺒﻴﻪ ﻛﺮﺩﻩ ﺍﻧﻔﺎﻕ ﻣﺎﻝ ﺭﺍ ﺑﺮﻳﺎ‪ ،‬ﺑﻪ ﺳﻨﮓ‬
‫– ﺳﺨﺘﻲ ﻛﻪ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ ﻧﻤﻲﺭﻭﻳﺪ ﻭﻟﻲ ﮔﺎﻫﻲ ﻛﻪ ﺭﻭﻱ ﺁﻥ ﻏﺒﺎﺭ ﺍﺳﺖ‪ ،‬ﺷﺎﻳﺪ ﻛﺴﻲ‬
‫ﺧﻴﺎﻝ ﻛﻨﺪ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ ﺭﻭﺋﻴﺪﻩ ﺷﺪﻩ‪ ،‬ﺃﻣﺎ ﭼﻮﻥ ﺑﺎﺭﺍﻥ ﺩﺭﺷﺘﻲ ﺑﺮ ﺁﻥ ﺑﺎﺭﻳﺪ ﻭﺧﺎﻙ ﺁﻥ ﺭﺍ‬
‫ﺑﺮﻃﺮﻑ ﻛﺮﺩ ﺍﺷﻜﺎﺭ ﮔﺮﺩﺩ ﻛﻪ ﭼﻴﺰﻱ ﻧﻤﻲﺭﻭﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺭﻳﺎﻛﺎﺭ ﻧﻴﺰ ﭼﻮﻥ ﻛﺸﻒ ﺣﻘﻴﻘﺖ‬

‫ﺷﻮﺩ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ ﻛﻪ ﻋﻤﻠﺶ ﻧﺘﻴﺠﻪ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺩﺭ ﻣﺜﻞ ‪ ... ‬ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﻧﻔﺎﻕ ﻣﺎﻝ ﺑﻪ‬
‫ﺑﺎﻏﻲ ﻛﻪ ﺩﺭ ﺯﻣﻴﻦ ﺑﻠﻨﺪ ﻭ ﺑﺎﺭﺍﻥﮔﻴﺮﻱ ﺑﺎﺷﺪ ﻭ ﺑﺎﺭﺍﻥ ﺑﻪ ﻣﻮﻗﻊ ﺑﺮ ﺁﻥ ﺑﺒﺎﺭﺩ ﻛﻪ ﺩﻭ ﻣﻘﺎﺑﻞ ﻣﻴﻮﻩ‬
 ‫‪357‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﺑﺪﻫﺪ‪ ،‬ﺍﻳﻦ ﺍﻧﻔﺎﻕ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ ﺑﺎﻍ ﺑﻬﺮﺓ ﭼﻨﺪ ﻣﻘﺎﺑﻞ ﺩﺍﺭﺩ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ‬

‫ﺟﻤﻠﻪ‪ ...   :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺍﮔﺮ ﺑﺎﻏﻲ ﺗﻬﻴﻪ ﻛﻨﻴﺪ ﺑﺮﺍﻱ ﺭﻭﺯ ﭘﻴﺮﻱ ﻭ‬
‫ﺑﺮﺍﻱ ﻧﻔﻘﺔ ﻋﻴﺎﻝ ﻭ ﺻﻐﺎﺭ ﺧﻮﺩ‪ ،‬ﺁﻳﺎ ﻣﻴﻞ ﺩﺍﺭﻳﺪ ﺁﻥ ﺑﺎﻍ ﺑﺴﻮﺯﺩ ﻭ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ‬
‫ﺑﺎﻳﺪ ﺍﺯ ﻋﻤﻞ ﺧﺎﻟﺺ ﻭ ﺍﻧﻔﺎﻕ ﺧﻮﺩ ﺑﻪ ﻓﻜﺮ ﺫﺧﻴﺮﻩ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﻗﺼﺪﺗﺎﻥ ﺭﺿﺎﻱ‬

‫ﺧﺪﺍ ﺑﺎﺷﺪ ﺗﺎ ﺩﺭ ﺭﻭﺯ ﺳﺨﺘﻲ ﻭ ﭘﺮﻳﺸﺎﻧﻲ ﺑﻪ ﺷﻤﺎ ﺑﻬﺮﻩ ﺩﻫﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺯﻛﺎﺕ ﻭﺍﺟﺐ ﺩﺭ ﺗﻤﺎﻡ ﻛﺴﺐﻫﺎﻱ ﺣﻼﻝ ﻭ ﺩﺭ ﻫﺮ ﭼﻪ ﺍﺯ ﺯﻣﻴﻦ ﺧﺎﺭﺝ‬

‫ﺷﻮﺩ ﭼﻪ ﺯﺭﺍﻋﺖ‪ ،‬ﻭ ﭼﻪ ﻣﻌﺎﺩﻥ‪ ،‬ﭼﻪ ﺟﺰﺋﻲ ﻭ ﭼﻪ ﻛﻠﻲ‪ ،‬ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪...   :‬‬
‫ﻣﻲﮔﻮﻳﺪ ﺍﺟﻨﺎﺱ ﻓﺎﺳﺪ ﻭ ﻳﺎ ﺣﻴﻮﺍﻥ ﻣﺮﻳﺾ ﻭ ﻻﻏﺮ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﻪ ﻋﻨﻮﺍﻥِ ﺯﻛﺎﺕ ﺑﭙﺮﺩﺍﺯﺩ‪ ،‬ﺑﻠﻜﻪ‬

‫"ﻣﺎء ﻣﺼﻮﻭﻟﻪ" ﺩﺭ ‪ ،  ‬ﻭ ﺩﺭ‬ ‫ﻫﺮ ﭼﻪ ﻣﺤﺒﻮﺏ ﻭ ﻣﺮﻏﻮﺏ ﺍﺳﺖ ﺑﺪﻫﺪ‪ .‬ﻭ‬
‫‪ ،   ‬ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺧﺪﺍ ﺑﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﺣﻜﻤﺖ ﻋﻄﺎ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﻫﺮ ﻛﻪ ﺑﻪ ﺍﻭ ﺣﻜﻤﺖ ﺩﺍﺩﻩ‬

‫ﺷﻮﺩ ﺧﻮﺑﻲ ﺑﺴﻴﺎﺭﻱ ﻧﺼﻴﺐ ﺍﻭ ﺷﺪﻩ ﻭ ﭘﻨﺪ ﻧﮕﻴﺮﻧﺪ ﻣﮕﺮ ﺻﺎﺣﺒﺎﻥ ﺧﺮﺩ‪(269).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﻜﻤﺖ ﻓﻬﻢ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﻛﺲ ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ‬

‫ﺑﻜﺎﺭ ﺍﻧﺪﺍﺯﺩ ﻭﻣﻌﺮﺽ ﺍﺯ ﺣﻖ ﻧﺒﺎﺷﺪ ﻋﻄﺎ ﻣﻲﻛﻨﺪ ﺑﻪ ﻗﺮﻳﻨﺔ‪.     :‬‬

‫‪             ‬‬

‫‪           ‬‬
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‫‪            ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻫﺮﮔﻮﻧﻪ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﻭ ﻫﺮ ﭼﻪ ﻧﺬﺭ ﻧﻤﺎﺋﻴﺪ ﺑﺪﻭﻥ ﮔﻤﺎﻥ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺑﺮﺍﻱ ﺳﺘﻤﮕﺮﺍﻥ ﻳﺎﻭﺭﺍﻧﻲ ﻧﺒﺎﺷﺪ)‪ (270‬ﺍﮔﺮ ﺻﺪﻗﺎﺕ ﺧﻮﺩ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﺑﺪﻫﻴﺪ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪358‬‬

‫ﺍﮔﺮ ﭘﻨﻬﺎﻥ ﺁﻥ ﺭﺍ ﺑﻪ ﻓﻘﺮﺍء ﺑﺮﺳﺎﻧﻴﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺑﻬﺘﺮ ﺍﺳﺖ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺷﻤﺎ ﺭﺍ ﺟﺒﺮﺍﻥ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﺑﻜﻨﻴﺪ ﺁﮔﺎﻩ ﺍﺳﺖ‪(271).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺻﺪﻗﺔ ﺁﺷﻜﺎﺭ ﻭ ﭘﻨﻬﺎﻥ ﻫﺮ ﺩﻭ ﺧﻮﺏ ﺍﺳﺖ ﻭﻟﻲ ﭘﻨﻬﺎﻥ ﺑﻬﺘﺮ‬

‫ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺳﻌﻲ ﻛﻨﺪ ﺑﻪ ﻣﺤﺘﺎﺟﺎﻥ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﻤﻠﺔ ‪ ‬‬

‫ﺍﺷﺎﺭﻩ ﺷﺪﻩ‪ ،‬ﻭ ﺍﮔﺮ ﺑﺮﺍﻱ ﺗﺮﻏﻴﺐ ﺩﻳﮕﺮﺍﻥ ﺁﺷﻜﺎﺭﺍ ﺍﻧﻔﺎﻕ ﻛﻨﺪ ﺧﺼﻮﺻﺎ ﺩﺭ ﺯﻛﺎﺕ ﻭﺍﺟﺒﻲ‬
‫ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ‪.‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪          ‬‬
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‫‪       ‬‬

‫‪          ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻥ ﺑﺮ ﻋﻬﺪﺓ ﺗﻮ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻴﻜﻦ ﺧﺪﺍ ﻫﺮ ﻛﺴﻲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﻫﺪﺍﻳﺖ‬
‫ﻣﻲﻛﻨﺪ‪ ،‬ﻭﺁﻧﭽﻪ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﺍﺯ ﻣﺎﻝ ﻭ ﻳﺎ ﻏﻴﺮﻣﺎﻝ ﻛﻪ ﺧﻴﺮ ﺑﺎﺷﺪ ﺑﻪ ﺳﻮﺩ ﺧﻮﺩﺗﺎﻥ ﺍﺳﺖ ﻭ‬
‫ﻧﺒﺎﻳﺪ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﺟﺰ ﺑﺮﺍﻱ ﺗﺤﺼﻴﻞ ﺭﺿﺎﻱ ﺧﺪﺍ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺧﻴﺮ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﺑﻪ ﺧﻮﺩ ﺷﻤﺎ‬
‫ﻋﺎﺋﺪ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﺮ ﺷﻤﺎ ﺳﺘﻤﻲ ﻧﺨﻮﺍﻫﺪ ﺷﺪ )‪ (272‬ﺍﻧﻔﺎﻕ ﺑﺮﺍﻱ ﻓﻘﺮﺍﺋﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬
‫ﺭﺍﻩ ﺧﺪﺍ ﻣﺤﺎﺻﺮﻩ ﻭ ﺑﺎﺯﺩﺍﺷﺖ ﺷﺪﻩﺍﻧﺪ ﻭﻣﺴﺎﻓﺮﺕ ﺩﺭ ﺯﻣﻴﻦ ﻧﺘﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻧﺎﺩﺍﻥ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺍﺯ ﺑﻲﻧﻴﺎﺯﺍﻥ ﻣﻲﺷﻤﺎﺭﻧﺪ‪ ،‬ﺗﻮ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺴﻴﻤﺎﻳﺸﺎﻥ ﻣﻲﺷﻨﺎﺳﻲ‪ ،‬ﺑﺎ ﺍﺻﺮﺍﺭ ﺍﺯ ﻣﺮﺩﻡ ﺩﺭﺧﻮﺍﺳﺖ‬
‫ﻧﻤﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻫﺮ ﺧﻴﺮﻱ ﻛﻪ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺩﺍﻧﺎﺳﺖ‪(273).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﺑﺮ ﻋﻬﺪﺓ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﺟﻨﺎﺏ ﺍﻭ ﻭﻻﻳﺖ ﻭ ﺗﺼﺮﻑ ﺑﺮ ﻗﻠﻮﺏ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻣﻘﻠﺐﺍﻟﻘﻠﻮﺏ ﻭ ﻣﺴﻴﻄﺮ ﺑﺮ‬
‫ﻗﻠﻮﺏ ﻓﻘﻂ ﺧﺪﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎﻳﺪ ﻓﻬﻤﻴﺪ ﭼﻪ ﻗﺪﺭ ﮔﻤﺮﺍﻫﻨﺪ ﻛﺴﺎﻧﻴﻜﻪ ﺃﻭﻟﻴﺎء ﺧﺪﺍ ﺭﺍ‬
 ‫‪359‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﻭﻟﻲ ﺍﻣﻮﺭ ﻭ ﻫﺎﺩﻱ ﻗﻠﻮﺏ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﻔﺎﻕ‬
‫ﻣﻨﺤﺼﺮ ﺑﻪ ﻣﺎﻝ ﻧﻴﺴﺖ‪ ،‬ﻫﺮ ﻛﺎﺭ ﺧﻴﺮﻱ ﺩﺭ ﺣﻖ ﻣﺤﺘﺎﺟﺎﻥ ﺍﻧﺠﺎﻡ ﺷﻮﺩ ﺧﻴﺮ ﺍﺳﺖ ﺷﺎﻋﺮ‬
‫ﮔﻮﻳﺪ‪:‬‬
‫ﺑﻪ ﺩﻣﻲ ﻳﺎ ﺩﺭﻣﻲ ﻳﺎ ﻗﺪﻣﻲ ﻳﺎ ﻗﻠﻤﻲ‬ ‫ﺗﺎ ﺗﻮﺍﻧﻲ ﺑﻪ ﺟﻬﺎﻥ ﺣﺎﺟﺖ ﻣﺤﺘﺎﺟﺎﻥ ﺩﻩ‬
‫ﻭ ﺍﺯ ﺁﻳﻪ ‪ 270‬ﺗﺎ ‪ 273‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻓﻘﻂ ﺧﺪﺍ ﺍﺯ ﻧﺬﺭ ﻭ ﺍﻧﻔﺎﻕ ﺑﻨﺪﻩ ﻣﻄﻠﻊ ﺍﺳﺖ‬

‫ﻧﻪ ﻏﻴﺮ ﺍﻭ ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧﻔﺎﻗﺎﺕ ﺧﻮﺩﺑﺎﻳﺪ ﺑﻪ‬
‫ﻇﺎﻫﺮ ﺍﺷﺨﺎﺹ ﻧﻈﺮ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﭼﻪ ﺑﺴﻴﺎﺭﻧﺪ ﺍﺷﺨﺎﺻﻲ ﻛﻪ ﺍﺯ ﻋﻔﺖ ﺭﻭﻱ ﺳﺆﺍﻝ ﻧﺪﺍﺭﻧﺪ‪،‬‬

‫ﭘﺲ ﻭﻗﺖ ﺍﻧﻔﺎﻕ ﺁﺑﺮﻭﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﺮﻳﺰﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ....   :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﺳﺆﺍﻝ ﺍﺯ ﻣﺨﻠﻮﻕ ﺭﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ‪ ،‬ﺧﺼﻮﺻﺎ ﺑﺎﺻﺮﺍﺭ ﻭﺧﺪﺍ ﻋﻔﺖ ﻭ‬
‫ﺍﺳﺘﻐﻨﺎء ﻃﺒﻊ ﺭﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ‪.‬‬
‫‪         ‬‬

‫‪          ‬‬
‫*‬

‫‪           ‬‬

‫‪             ‬‬

‫‪             ‬‬

‫‪     ‬‬ ‫‪     ‬‬
‫*‬

‫‪*     ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺷﺐ ﻭ ﺭﻭﺯ‪ ،‬ﺑﻪ ﭘﻨﻬﺎﻧﻲ ﻭ ﺁﺷﻜﺎﺭ ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﻣﺰﺩﺷﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺍﺳﺖ ﻭ ﺑﺮ ﺁﻧﺎﻥ ﻧﻪ ﺧﻮﻓﻲ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﻣﺤﺰﻭﻥ‬
‫ﺷﻮﻧﺪ)‪ (274‬ﺭﺑﺎﺧﻮﺍﺭﺍﻥ ﺍﺯ ﺟﺎ ﺑﺮﻧﺨﻴﺰﻧﺪ ﺟﺰ ﻣﺎﻧﻨﺪ ﻛﺴﻲ ﻛﻪ ﺷﻴﻄﺎﻥ ﺍﻭ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﻛﻨﺪ‪ ،‬ﺍﻳﻦ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻨﺪ ﻫﻤﺎﻧﺎ ﺑﻴﻊ ﻣﺎﻧﻨﺪ ﺭﺑﺎﺳﺖ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺑﻴﻊ ﺭﺍ ﺣﻼﻝ ﻭ ﺭﺑﺎ ﺭﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 360

‫ ﮔﺬﺷﺘﻪ ﺑﺮﺍﻱ‬،‫ ﭘﺲ ﺁﻧﻜﻪ ﻣﻮﻋﻈﺔ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪ ﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩ‬،‫ﺣﺮﺍﻡ ﻛﺮﺩﻩ‬

‫ ﭘﺲ ﺍﻳﺸﺎﻥ ﺍﻫﻞ ﺁﺗﺸﻨﺪ‬،‫ ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﺮﮔﺮﺩﻧﺪ ﺑﻬﻤﺎﻥ ﺭﺑﺎﺧﻮﺍﺭﻱ‬.‫ ﻭ ﺃﻣﺮ ﺍﻭ ﺑﺴﻮﻱ ﺧﺪﺍﺳﺖ‬،‫ﺍﻭ‬
‫( ﺧﺪﺍ ﺭﺑﺎ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻣﻲﺑﺮﺩ ﻭ ﺻﺪﻗﺎﺕ ﺭﺍ ﻧﻤﻮ ﻣﻲﺩﻫﺪ ﻭ ﺧﺪﺍ‬275)‫ﻭ ﺩﺭ ﺁﻥ ﻣﺎﻧﺪﮔﺎﺭﻧﺪ‬
(276).‫ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ ﻛﻔﺮﺍﻥ ﻛﻦ ﮔﻨﻪﻛﺎﺭ ﺭﺍ‬

‫ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺭﺑﺎ ﺧﻮﺍﺭ‬...      :‫ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬:‫ﻧﻜﺎﺕ‬
‫ ﻭ‬،‫ﺩﺭ ﺩﻧﻴﺎ ﺍﺯ ﻣﺮﺩﻡ ﻭﺣﺸﺖ ﺩﺍﺭﺩ ﻭ ﻗﻴﺎﻡ ﻭ ﺭﻓﺘﺎﺭﺵ ﻣﺎﻧﻨﺪ ﺩﻳﻮﺍﻧﮕﺎﻥ ﺑﺎ ﺣﻮﺍﺱﭘﺮﺗﻲ ﺍﺳﺖ‬
 :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺩﺭ ﺁﺧﺮﺕ ﺑﻪ ﺣﺎﻝ ﺩﻳﻮﺍﻧﮕﺎﻥ ﻣﺤﺸﻮﺭ ﮔﺮﺩﺩ ﭼﻮﻥ ﻣﻨﻜﺮ ﺣﻜﻢ ﺧﺪﺍ ﺷﺪﻩﺍﻧﺪ‬

،‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺣﻜﻢ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﺭﺑﺎ ﺷﻨﻴﺪ ﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩ‬... 
‫ ﻭﻟﻲ ﺍﮔﺮ ﺑﺎﺯ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﺭﺑﺎﺧﻮﺍﺭﻱ ﻣﺎﻧﻨﺪ ﻣﻨﻜﺮﻳﻦ‬،‫ﺣﻖ ﺗﻌﺎﻟﻲ ﮔﻨﺎﻩ ﮔﺬﺷﺘﺔ ﺍﻭ ﺭﺍ ﻣﻲﺑﺨﺸﺪ‬
‫ ﺩﻻﻟﺖ‬     :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺣﻜﻢ ﺧﺪﺍ ﺍﻫﻞ ﺩﻭﺯﺧﻨﺪ ﺑﺪﻭﺍﻡ‬
‫ ﻭﻟﻲ ﺧﺪﺍ ﻣﺎﻝ ﺯﻛﺎﺕ ﺩﺍﺩﻩ ﺷﺪﻩ ﺭﺍ ﻧﻤﻮ‬،‫ ﻭ ﻧﺎﺑﻮﺩ ﻣﻲﺷﻮﺩ‬،‫ﺩﺍﺭﺩ ﻛﻪ ﻣﺎﻝ ﺭﺑﻮﻱ ﺑﺮﻛﺖ ﻧﺪﺍﺭﺩ‬
.‫ﻣﻲﺩﻫﺪ‬
        

          
*

             
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           

            
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           
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          

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‫ ﺑﻪ ﺣﻘﻴﻘﺖ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻋﻤﻞﻫﺎﻱ ﺷﺎﻳﺴﺘﻪ ﻧﻤﻮﺩﻩ ﻭﻧﻤﺎﺯ ﺭﺍ ﺑﺮ ﭘﺎ‬:‫ﺗﺮﺟﻤﻪ‬

‫ﺩﺍﺭﻧﺪ ﻭ ﺯﻛﺎﺕ ﺑﺪﻫﻨﺪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﺰﺩﺷﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺍﺳﺖ ﻭ ﻧﻪ ﺧﻮﻓﻲ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ‬
 ‫‪361‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﺍﻧﺪﻭﻫﮕﻴﻦ ﺷﻮﻧﺪ )‪ (277‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻳﺪ ﺁﻧﭽﻪ ﺍﺯ ﺭﺑﺎ ﺑﺎﻗﻲ‬
‫ﻣﺎﻧﺪﻩ ﻭﺍﮔﺬﺍﺭﻳﺪ )‪ (278‬ﭘﺲ ﺍﮔﺮ ﺭﻫﺎ ﻧﻜﺮﺩﻳﺪ ﺍﻋﻼﻡ ﻛﻨﻴﺪ ﺑﻪ ﺟﻨﮕﻲ ﺍﺯ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ‬
‫)ﻳﻌﻨﻲ ﻋﻤﻞ ﺷﻤﺎ ﺍﻋﻼﻡ ﺟﻨﮓ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﺳﺖ(‪ ،‬ﻭ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﺮﺩﻳﺪ ﺳﺮﻣﺎﻳﻪﻫﺎﻱ‬
‫ﺷﻤﺎ ﺍﺯ ﺧﻮﺩﺗﺎﻥ‪ ،‬ﻧﻪ ﻇﻠﻢ ﻛﺮﺩﻩﺍﻳﺪ ﻭ ﻧﻪ ﻇﻠﻤﻲ ﺑﺸﻤﺎ ﺷﺪﻩ ﺍﺳﺖ )‪ (279‬ﻭ ﺍﮔﺮ ﺑﺪﻫﻜﺎﺭ ﺩﺭ‬
‫ﺗﻨﮕﺪﺳﺘﻲ ﺑﺎﺷﺪ ﻣﻬﻠﺖ ﺩﻫﻴﺪ ﺗﺎ ﮔﺸﺎﻳﺸﻲ ﻳﺎﺑﺪ ﻭ ﺑﺨﺸﺶ ﺷﻤﺎ ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﮔﺮ‬
‫ﺑﺪﺍﻧﻴﺪ)‪ (280‬ﻭ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺭﻭﺯﻱ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﺴﻮﻱ ﺧﺪﺍ )ﻭ ﻣﺤﻜﻤﺔ ﻋﺪﻝ ﺍﻭ( ﺑﺮﻣﻲﮔﺮﺩﻳﺪ‪،‬‬
‫ﺳﭙﺲ ﻫﺮ ﻛﺲ ﺑﻪ ﺗﻤﺎﻣﻲ ﺁﻧﭽﻪ ﻛﺮﺩﻩ ﻣﻲﺭﺳﺪ ﻭ ﺟﺰﺍ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ ﻭﺑﺮ ﺍﻳﺸﺎﻥ ﺳﺘﻤﻲ‬
‫ﻧﺸﻮﺩ‪(281).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪    ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺗﺎﺯﻩ ﻣﺴﻠﻤﺎﻥ ﺍﮔﺮ ﺯﻣﺎﻥ‬
‫ﺟﺎﻫﻠﻴﺖ ﻣﻌﺎﻣﻠﺔ ﺭﺑﻮﻱ ﻛﺮﺩﻩﺍﻳﺪ ﺁﻧﭽﻪ ﺩﺭ ﺣﺎﻝ ﻛﻔﺮﺗﺎﻥ ﮔﺮﻓﺘﻪﺍﻳﺪ ﻋﻔﻮ ﺷﺪﻩ‪ ،‬ﻭﻟﻲ ﺁﻧﭽﻪ‬
‫ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺯﻳﺎﺩﺗﺮ ﺍﺯ ﺳﺮﻣﺎﻳﺔ ﺧﻮﺩﺗﺎﻥ ﻧﮕﻴﺮﻳﺪ ﻭ ﻫﻤﺎﻥ ﺳﺮﻣﺎﻳﻪ ﺭﺍ ﺑﮕﻴﺮﻳﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻫﻴﭻ‬

‫ﻧﮕﺮﻓﺘﻪﺍﻳﺪ ﺍﺯ ﺯﻳﺎﺩﻱ ﺭﺍ‪ ،‬ﺩﻳﮕﺮ ﻧﺒﺎﻳﺪ ﺑﮕﻴﺮﻳﺪ‪ .‬ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﺍﺳﻼﻡ ﺃﺧﺬ ﺯﻳﺎﺩﺗﺮ ﺍﺯ ﺳﺮﻣﺎﻳﻪ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﭼﻪ ﺻﺪ ﻳﻚ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻛﻤﺘﺮ‬

‫ﻭ ﭼﻪ ﺯﻳﺎﺩﺗﺮ‪ ،‬ﭘﺲ ﻛﺴﻲ ﺧﻴﺎﻝ ﻧﻜﻨﺪ ﮔﺮﻓﺘﻦ ﺳﻮﺩ ﻛﻢ ﺟﺎﺋﺰ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪  :‬‬

‫‪ ...   ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﻣﺪﻳﻮﻥ ﺳﺨﺖﮔﻴﺮﻱ ﻧﺸﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻧﺪﺍﺭﺩ ﺍﻭ ﺭﺍ ﺑﻪ ﺣﺒﺲ ﻭ‬
‫ﺯﺟﺮ ﻧﻜﺸﻨﺪ‪ ،‬ﻭ ﺗﺎ ﻭﻗﺖ ﺗﻤﻜﻦ ﺍﻭ ﺭﺍ ﻣﻬﻠﺖ ﺩﻫﻨﺪ‪.‬‬
‫‪          ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪             ‬‬

‫‪           ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 362

         

              

            

           

             

              

             
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           

           
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‫ ﻭ‬،‫ ﺁﻥ ﺭﺍ ﺑﻨﻮﻳﺴﻴﺪ‬،‫ ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﮔﺮ ﻣﻌﺎﻣﻠﺔ ﺩﻳﻨﻲ ﻛﺮﺩﻳﺪ ﺑﻮﺍﻣﻲ ﺗﺎ ﻣﺪﺕ ﻣﻌﻴﻨﻲ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﻨﺪ ﺍﺯ ﺁﻥ ﮔﻮﻧﻪ ﻛﻪ‬،‫ﺑﺎﻳﺪ ﻧﻮﻳﺴﻨﺪﻩﺍﻱ ﺑﻴﻦ ﺷﻤﺎ ﺑﻪ ﻋﺪﺍﻟﺖ ﺑﻨﻮﻳﺴﺪ‬
‫ ﻭ ﺁﻧﻜﻪ ﺣﻖ ﺑﺮ ﺫﻣﺔ ﺍﻭﺳﺖ ﺍﻣﻼ ﻛﻨﺪ )ﻳﻌﻨﻲ ﺍﻭ‬،‫ ﭘﺲ ﺍﻭ ﺑﻨﻮﻳﺴﺪ‬،‫ﺧﺪﺍ ﺑﻪ ﻭﻱ ﺁﻣﻮﺧﺘﻪ‬
‫ ﻭ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ‬،‫ﺑﮕﻮﻳﺪ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻃﺒﻖ ﮔﻔﺘﺎﺭ ﻭ ﺍﻗﺮﺍﺭ ﺍﻭ ﺑﻨﻮﻳﺴﺪ( ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﺪ‬
‫ ﭘﺲ ﺍﮔﺮ ﺁﻧﻜﻪ ﺣﻖ ﺑﺮ ﺫﻣﺔ ﺍﻭﺳﺖ )ﻭﺍﻡﮔﻴﺮﻧﺪﻩ( ﺳﻔﻴﻪ ﻭﻳﺎ ﻧﺎﺗﻮﺍﻥ )ﺍﺯ ﻧﻮﺷﺘﻦ ﻭ‬.‫ﻧﻜﺎﻫﺪ‬
‫ ﭘﺲ ﺍﮔﺮ ﺩﻭ‬،‫ ﻭ ﺩﻭ ﺗﻦ ﺍﺯ ﻣﺮﺩﺍﻧﺘﺎﻥ ﺭﺍ ﮔﻮﺍﻩ ﺑﮕﻴﺮﻳﺪ‬،‫ﺇﻣﻼء( ﺑﺎﺷﺪ ﻭﻟﻲ ﺍﻭ ﻋﺎﺩﻻﻧﻪ ﺍﻣﻼ ﻛﻨﺪ‬
‫ ﺍﺯ ﺁﻥ ﺍﺷﺨﺎﺻﻲ ﻛﻪ ﻣﻲﭘﺴﻨﺪﻳﺪ ﻭ ﮔﻮﺍﻫﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﻗﺒﻮﻝ‬،‫ﻣﺮﺩ ﻧﺒﺎﺷﺪ ﻳﻚ ﻣﺮﺩ ﻭ ﺩﻭ ﺯﻥ‬
‫ ﻭ ﮔﻮﺍﻫﺎﻥ‬.‫ ﺩﻳﮕﺮﻱ ﺑﻪ ﻳﺎﺩﺵ ﺁﻭﺭﺩ‬،‫ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻓﺮﺍﻣﻮﺷﻲ ﻳﻜﻲ ﺍﺯ ﺩﻭ ﮔﻮﺍﻩ‬،‫ﺩﺍﺭﻳﺪ‬
‫ ﻭ ﺍﺯ ﻧﻮﺷﺘﻦ ﺁﻥ ﻭﺍﻡ ﺗﺎ ﻣﻮﻋﺪﺵ ﭼﻪ‬.‫ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﻨﻨﺪ‬،‫ﭼﻮﻥ ﺑﺮﺍﻱ ﮔﻮﺍﻫﻲ ﺩﻋﻮﺕ ﺷﺪﻧﺪ‬
‫ ﻭ ﺑﺮﺍﻱ‬،‫ ﺍﻳﻦ ﻧﺰﺩ ﺧﺪﺍ ﺑﻪ ﺍﻧﺼﺎﻑ ﻭ ﻋﺪﺍﻟﺖ ﻧﺰﺩﻳﻜﺘﺮ‬،‫ ﺧﺴﺘﻪ ﻧﺸﻮﻳﺪ‬،‫ﻛﻮﭼﻚ ﻭ ﭼﻪ ﺑﺰﺭگ‬
‫ ﻣﮕﺮ ﺩﺭ ﺗﺠﺎﺭﺕ ﻧﻘﺪﻱ ﻛﻪ ﺩﺍﺋﺮ ﺑﻴﻦ‬.‫ ﻭ ﺍﺯ ﺷﻚ ﻭ ﺷﺒﻬﻪ ﺩﻭﺭﺗﺮﺍﺳﺖ‬،‫ﮔﻮﺍﻫﻲ ﺍﺳﺘﻮﺍﺭﺗﺮ‬
،‫ ﻭ ﭼﻮﻥ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻛﻨﻴﺪ ﮔﻮﺍﻩ ﮔﻴﺮﻳﺪ‬.‫ ﻛﻪ ﺑﺮ ﺷﻤﺎ ﻧﻨﻮﺷﺘﻦ ﺁﻥ ﺑﺎﻛﻲ ﻧﻴﺴﺖ‬،‫ﺷﻤﺎﺳﺖ‬
‫ ﻭ‬،‫ﻭ ﺑﻪ ﻧﻮﻳﺴﻨﺪ ﻭ ﮔﻮﺍﻩ ﺿﺮﺭﻱ ﻧﺮﺳﺪ ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﻛﻨﻴﺪ ﮔﻨﺎﻫﻲ ﺑﻮﺍﺳﻄﺔ ﺷﻤﺎ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ‬
 ‫‪363‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﺪﺍ ﺑﻪ ﺷﻤﺎ ﻣﻲﺁﻣﻮﺯﺩ‪ ،‬ﻭﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ ﺩﺍﻧﺎﺳﺖ)‪ (282‬ﻭ‬
‫ﺍﮔﺮ ﺩﺭ ﺳﻔﺮﻱ ﺑﻮﺩﻳﺪ ﻭ ﻧﻮﻳﺴﻨﺪﻩﺍﻱ ﻧﻴﺎﻓﺘﻴﺪ‪ ،‬ﭘﺲ ﮔﺮﻭﻱ ﺑﺴﺘﺎﻧﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ‬
‫ﺑﻌﺾ ﺩﻳﮕﺮ ﺭﺍ ﺃﻣﻴﻦ ﺩﺍﻧﺴﺖ ﻭ ﺃﻣﺎﻧﺘﻲ ﺩﺍﺩ‪ ،‬ﺑﺎﻳﺪ ﺃﻣﻴﻦ ﺃﻣﺎﻧﺖ ﺭﺍ ﺃﺩﺍ ﻛﻨﺪ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺑﺘﺮﺳﺪ‪ ،‬ﻭ ﮔﻮﺍﻫﻲ ﺭﺍ ﻛﺘﻤﺎﻥ ﻧﻜﻨﻴﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺁﻥ ﺭﺍ ﻛﺘﻤﺎﻥ ﻛﻨﺪ ﺩﻝ ﺍﻭ‬
‫ﮔﻨﻪﻛﺎﺭ ﺍﺳﺖ‪ .‬ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﺩﺍﻧﺎﺳﺖ‪(283).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺟﻮﺍﺯ ﮔﺮﻓﺘﻦ ﻭﺍﻡ‪ ،‬ﺍﮔﺮﭼﻪ ﺗﺎ ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﻗﺮﺽ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺩ‪‬ﻳﻦ ﻏﺼﺔ ﺷﺐ ﻭ ﺫﻟﺖ ﺭﻭﺯ ﺍﺳﺖ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻓﺮﻣﻮﺩ‪" :‬إﻳﺎﮐﻢ و اﻟﺪﻳﻦ ﻓﺈﻧﻪ ﻏﻢ ﺑﺎﻟﻠﻴﻞ و ذل ﺑﺎﻟﻨﻬﺎر"‪ .‬ﻭﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ‬

‫ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﮔﺮﻓﺘﻦ ﻭﺍﻡ ﺗﻌﻴﻴﻦ ﻣﺪﺕ ﺷﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪  :‬ﺃﻣﺮﺍﺳﺖ ﺑﻪ ﻧﻮﺷﺘﻦ‬

‫ﺩﻳﻦ‪ ،‬ﺗﺎ ﺑﻪ ﻓﺮﺍﻣﻮﺷﻲ ﻣﺎﻝ ﻛﺴﻲ ﺿﺎﻳﻊ ﻧﺸﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ‬
‫ﻧﻮﻳﺴﻨﺪﻩﺍﻱ ﻳﺎﻓﺖ ﻧﺸﻮﺩ ﺟﺰ ﻳﻚ ﻧﻔﺮ ﻛﺎﺗﺐ ﻋﺎﺩﻝ ﺑﺮ ﺍﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﺑﻨﻮﻳﺴﺪ ﻭﺍﺟﺎﺑﺖ‬

‫ﻛﻨﺪ‪ ...   .‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪﺑﻪ ﻛﺎﺗﺐ ﺿﺮﺭ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ ﭘﻮﻝ ﻛﺎﻏﺬ ﻭ ﻟﻮﺍﺯﻡ‬

‫ﺁﻧﺮﺍ ﻣﺪﻳﻮﻥ ﻭ ﻳﺎ ﻃﺮﻓﻴﻨﻢ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﻮﺷﺘﻪ ﺑﺎﻳﺪ‬

‫ﻃﺒﻖ ﻓﺮﺍﻣﻴﻦ ﺇﻟﻬﻲ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺪﻳﻮﻥ ﺑﺎﻳﺪ ﺑﻴﺎﻥ ﺑﻴﺎﻥ ﻭ‬

‫ﺍﻗﺮﺍﺭ ﻛﻨﺪ ﺗﺎ ﻛﺎﺗﺐ ﺑﻨﻮﻳﺴﺪ‪ .‬ﻭ ﺟﻤﻠﺔ ‪    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺪﻳﻮﻥ ﺑﺎﻳﺪ‬
‫ﺑﺮﺍﻱ ﻧﻮﺷﺘﻦ ﭼﻴﺰﻱ ﺭﺍ ﺍﺯ ﺩﻳﻦ ﻧﻜﺎﻫﺪ ﻭﻣﺠﻤﻞ ﺑﻴﺎﻥ ﻧﻜﻨﺪ ﻭ ﺭﻣﻮﺯ ﻭ ﺩﻗﺎﺋﻖ ﺩﻳﻦ ﺭﺍ ﻃﺒﻖ‬

‫ﻭﺍﻗﻊ ﺑﻴﺎﻥ ﻛﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻣﺪﻳﻮﻥ ﺳﻔﻴﻪ ﻭﻳﺎ‬

‫ﻃﻔﻞ ﻭ ﻳﺎ ﻻﻝ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺍﻭ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻗﺮﺍﺭ ﻛﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ... :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﺑﺮ ﺟﻮﺍﺯ ﮔﺮﻭﮔﺮﻓﺘﻦ‪.‬‬
‫‪              ‬‬

‫‪‬‬
‫‪              ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪364‬‬

‫‪           ‬‬ ‫‪‬‬
‫*‬

‫‪           ‬‬

‫‪             ‬‬
‫*‬

‫‪               ‬‬

‫‪             ‬‬

‫‪              ‬‬

‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﻠﻚ ﺧﺪﺍ ﻭ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻭﺳﺖ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺩﺭﻭﻥ ﺷﻤﺎﺳﺖ ﺁﺷﻜﺎﺭ ﻛﻨﻴﺪ ﻭ ﻳﺎ ﭘﻨﻬﺎﻥ‪ ،‬ﺧﺪﺍ ﺑﻪ ﺣﺴﺎﺏ ﺁﻥ ﻣﻲﺭﺳﺪ‪ ،‬ﭘﺲ ﻫﺮ ﻛﻪ‬
‫ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﻣﻲﺁﻣﺮﺯﺩ ﻭ ﻫﺮ ﻛﻪ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﻋﺬﺍﺏ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍ ﺑﺮ ﻫﻤﻪ ﭼﻴﺰ‬
‫ﺗﻮﺍﻧﺎﺳﺖ)‪ (284‬ﺍﻳﻦ ﭘﻴﻤﺒﺮ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﻪ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻤﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﻭﻣﺆﻣﻨﻴﻦ‬
‫ﻫﺮ ﻳﻚ ﺑﻪ ﺧﺪﺍ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻭ ﻭ ﻛﺘﺐ ﺍﻭ ﻭ ﺭﺳﻮﻻﻥ ﺍﻭ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ )ﻭ ﻫﻤﻲﮔﻮﻳﻨﺪ( ﻣﺎ‬
‫ﻓﺮﻗﻲ ﺑﻴﻦ ﻫﻴﭽﻴﻚ ﺍﺯ ﺭﺳﻮﻻﻥ ﺍﻭ ﻧﮕﺬﺍﺭﻳﻢ ﻭ ﮔﻮﻳﻨﺪ ﺷﻨﻴﺪﻳﻢ ﻭ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻳﻢ‪ ،‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ‬
‫ﺁﻣﺮﺯﺵ ﺗﻮ ﺭﺍ )ﻣﻲﺟﻮﺋﻴﻢ( ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺳﻮﻱ ﺗﻮﺳﺖ )‪ (285‬ﺧﺪﺍ ﻫﻴﭽﻜﺲ ﺭﺍ ﺟﺰ ﺑﻪ‬
‫ﺍﻧﺪﺍﺯﺓ ﻭﺳﻌﺶ ﺗﻜﻠﻴﻒ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﺑﺴﻮﺩ ﺍﻭﺳﺖ ﺁﻧﭽﻪ ﺭﺍ ﺍﺯ ﻧﻴﻜﻲ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﻭ ﺑﻪ ﺯﻳﺎﻥ‬
‫ﺍﻭﺳﺖ ﺁﻧﭽﻪ ﺍﺯ ﺑﺪﻱﻫﺎ ﻛﺴﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺍﮔﺮ ﻧﺴﻴﺎﻥ ﻧﻤﻮﺩﻳﻢ ﻭ ﻳﺎ ﺧﻄﺎ ﻛﺮﺩﻳﻢ ﻣﺎ‬
‫ﺭﺍ ﻣﺆﺍﺧﺬﻩ ﻣﻜﻦ‪ ،‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺎﺭ ﺳﻨﮕﻴﻦ ﺑﺮ ﻣﺎ ﻣﻨﻪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻣﺎ ﻧﻬﺎﺩﻱ‪،‬‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺁﻧﭽﻪ ﺭﺍ ﻃﺎﻗﺖ ﻧﺪﺍﺭﻳﻢ ﺑﺮ ﻣﺎ ﺗﺤﻤﻴﻞ ﻣﻜﻦ‪ ،‬ﻭ ﺍﺯ ﻣﺎ ﺩﺭﮔﺬﺭ‪ ،‬ﻭ ﻣﺎ ﺭﺍ ﺑﻴﺎﻣﺮﺯ‪ ،‬ﻭ ﺑﻪ‬
‫ﻣﺎ ﺭﺣﻢ ﻛﻦ‪ ،‬ﺗﻮﺋﻲ ﻣﻮﻻﻱ ﻣﺎ‪ ،‬ﭘﺲ ﻣﺎﺭﺍ ﻳﺎﺭﻱ ﺩﻩ ﺑﺮ ﻗﻮﻡ ﻛﺎﻓﺮﺍﻥ‪(286).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،       :‬ﺷﺮﻙ ﻭ ﻧﻔﺎﻕ ﻭ‬
‫ﺳﻮءﻇﻦ ﺑﺎﷲ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎﺳﺖ ﻛﻪ ﺍﺯ ﺃﻓﻌﺎﻝ ﺟﻮﺍﻧﺢ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺍﮔﺮ ﺍﻇﻬﺎﺭ ﺑﻜﻨﺪ ﻭ ﻳﺎ ﻧﻜﻨﺪ‬
‫ﻣﺴﺌﻮﻟﻴﺖ ﻭﻣﺤﺎﺳﺒﻪ ﻭ ﻣﺆﺍﺧﺬﻩ ﺩﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻧﻴﺘﻲ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻋﻤﺎﻝ ﺟﻮﺍﺭﺡ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﻪ‬
 ‫‪365‬‬ ‫ﺳﻮﺭﺓ )‪ (2‬ﺍﻟﺒﻘﺮﻩ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺳﻮﻡ‬

‫ﻋﻤﻞ ﻧﻴﺎﻳﺪ ﻣﺆﺍﺧﺬﻩ ﻭ ﻣﺤﺎﺳﺒﻪ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻣﻄﻠﻖ ﺍﺳﺖ ﻳﻌﻨﻲ ﻧﻴ‪‬ﺖ ﻫﺮ‬
‫ﮔﻨﺎﻫﻲ ﺣﺴﺎﺏ ﺩﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﻧﻴﺘﻲ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻋﻤﺎﻝ ﺟﻮﺍﺭﺡ ﺑﺎﺷﺪ ﻋﻘﺎﺏ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮﻳﻦ ﺑﺎﻳﺪ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬

‫ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺧﻮﺩﺵ ﭘﻴﺮﻭﻱ ﺁﻥ ﻛﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...    :‬ﺗﺎ ﺁﺧﺮ ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﻭ ﻣﺆﻣﻦ ﺑﺎﻳﺪ ﺑﭽﻪ ﭼﻴﺰ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﺻﻮﻝ ﺩﻳﻦ ﺍﻭ ﻛﻪ ﺑﺎﻳﺪﺑﻪ ﺁﻧﻬﺎ‬
‫ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﮔﺮ ﺑﭙﺬﻳﺮﺩ ﻣﺆﻣﻦ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺯﻳﺎﺩﻩ ﺑﺮ ﺁﻥ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﻻﺯﻡ ﻧﻴﺴﺖ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺧﺪﺍ ﻛﺴﻲ ﺭﺍﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﻣﻼﺋﻜﻪ ﻭ ﻛﺘﺐ ﺁﺳﻤﺎﻧﻲ ﻭ ﺭﺳﻮﻻﻥ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻣﺆﻣﻦ ﺩﺍﻧﺴﺘﻪ‪ .‬ﺑﺎ ﺑﻮﺩﻥ‬
‫ﭼﻨﻴﻦ ﺁﻳﺎﺗﻲ ﺩﺭ ﻗﺮﺁﻥ ﺗﻌﺠﺐ ﺍﺳﺖ ﺍﺯ ﻛﺴﺎﻧﻴﻜﻪ ﻣﺆﻣﻦ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﻛﺘﺐ ﻭ ﻣﻼﺋﻜﻪ‬
‫ﺭﺍ ﻣﺆﻣﻦ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺆﻣﻦ ﻭ ﻣﺴﻠﻤﺎﻥ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻣﺎﻡ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ! ﺣﺎﻝ ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﻛﺠﺎﻱ ﻗﺮﺁﻥ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻣﺎﻡ ﺭﺍ ﺍﺯ ﺍﺻﻮﻝ ﺩﻳﻦ ﺷﻤﺮﺩﻩ‪ ،‬ﺁﻳﺎ ﺍﺻﻮﻝ‬
‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ ﺧﺪﺍ ﺑﺎﻳﺪ ﺑﻴﺎﻥ ﻛﻨﺪ ﻭ ﻳﺎ ﺯﻳﺪ ﻭ ﻋﻤﺮﻭ؟! ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺁﻳﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺁﻧﭽﻪ ﺫﻛﺮ‬
‫ﺷﺪﻩ ﺩﺭ ﺁﻳﻪ ﻻﺯﻡ ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﻏﻴﺮ ﺁﻥ ﻻﺯﻡ ﻧﻴﺴﺖ‪ .‬ﺩﻳﻨﻲ ﻛﻪ ﺧﺪﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﺍﻳﻦ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻣﺎ ﻣﻨﻜﺮ ﻭﺟﻮﺩ ﺍﻣﺎﻡ ﻧﻴﺴﺘﻴﻢ‪ .‬ﻫﺮ ﻛﺲ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﺭﺍﻫﻨﻤﺎ ﺑﺎﺷﺪ‬
‫ﺍﻣﺎﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻠﻲ‪ ‬ﻧﻴﺰ ﺭﺍﻫﻨﻤﺎﻱ ﻣﺮﺩﻡ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻭﺟﻮﺩ ﺍﻣﺎﻡ ﺩﺭ ﺑﻴﺎﻥ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ‬
‫ﺷﻜﻲ ﻧﻴﺴﺖ‪ .‬ﺍﺷﻜﺎﻝ ﺩﺭ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻣﺎﻡ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺍﻳﻤﺎﻥ ﺍﺯ ﻛﺠﺎ ﺍﺯ ﺍﺻﻮﻝ ﺩﻳﻦ ﺷﺪﻩ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﭼﻴﺰﻫﺎﺋﻲ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺁﻥ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﻧﺒﻮﺩﻩ ﺍﺯ ﺍﺻﻮﻝ ﺩﻳﻦ ﺷﻤﺮﺩﻩ ﻧﺸﺪﻩ‪ ،‬ﻭ‬
‫ﺧﻮﺩ ﻋﻠﻲ‪ ‬ﺧﻮﺩ ﺭﺍ ﻣﺆﻣﻦ ﺑﻪ ﺁﻥ ﻧﺪﺍﻧﺴﺘﻪ ﺯﻣﺎﻧﻴﻜﻪ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩ‪ .‬ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﺳﻼﻡ ﺍﻭ ﭼﻪ‬
‫ﺑﻮﺩﻩ ﻭ ﭼﻪ ﮔﻮﻧﻪ ﺑﻮﺩﻩ‪ ،‬ﺁﻳﺎ ﻏﻴﺮ ﺍﺯ ﺍﺳﻼﻡ ﻣﺬﻫﺒﻲ ﺩﺍﺷﺘﻪ ﻳﺎ ﺧﻴﺮ‪ .‬ﻭﺍﻣﺎﻡ ﺗﺎﺑﻊ ﺩﻳﻦ ﺍﺳﺖ ﻧﻪ‬
‫ﺍﺻﻞ ﺩﻳﻦ ﻭ ﻧﻪ ﻓﺮﻉ ﺁﻥ ﺍﺳﺖ‪ .‬ﻭ ﻻﻳﺨﻔﻲ ﺍﻳﻤﺎﻥ ﺑﻪ ﻗﻴﺎﻣﺖ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ‪،‬‬

‫ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺟﻤﻠﺔ‪   :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...  ‬ﺗﺎ ﺁﺧﺮ‪ ،‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﺴﻴﺎﻥ ﻭ ﺧﻄﺎ ﻣﺆﺍﺧﺬﺓ ﺍﺧﺮﻭﻱ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻧﻴﺰ ﺩﻻﻟﺖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪366‬‬

‫ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻴﺰ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺒﺘﻼ ﺑﻪ ﻧﺴﻴﺎﻥ ﻭ ﺧﻄﺎ ﮔﺮﺩﺩ‪ ،‬ﭼﻪ ﺑﺮﺳﺪ‬
‫ﺑﺪﻳﮕﺮﺍﻥ‪.‬‬
 ‫ﺳﻮرة آل ﻋﻤﺮان‬
‫ﻣﺪﻧﻴﺔ و ﻫﯽ ﻣﺎﺋﺘﺎ أﻳﺔ‬

‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻣﺪﻧﻲ ﻭ ﺩﺍﺭﺍﻱ ﺩﻭﻳﺴﺖ ﺁﻳﻪ ﻣﻲﺑﺎﺷﺪ‬

‫‪‬‬

‫‪            ‬‬
‫*‬ ‫*‬

‫‪          ‬‬
‫*‬

‫‪             ‬‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻨﺎﻡ ﺧﺪﺍﻱ ﻛﺎﻣﻞﺍﻟﺬﺍﺕ ﻭ ﺍﻟﺼﻔﺎﺕ ﺭﺣﻤﻦ ﺭﺣﻴﻢ‪ .‬ﺍﻟﻒ‪ ،‬ﻻﻡ‪ ،‬ﻣﻴﻢ)‪ (1‬ﺧﺪﺍﻱ‬
‫ﻛﺎﻣﻞﺍﻟﺬﺍﺕ ﻭ ﺍﻟﺼﻔﺎﺗﻲ ﻛﻪ ﻧﻴﺴﺖ ﻛﻪ ﻣﻌﺒﻮﺩﻱ ﺟﺰ ﺍﻭ ﻛﻪ ﺯﻧﺪﻩ ﻭ ﭘﺎﻳﻨﺪﻩ ﺍﺳﺖ)‪ (2‬ﻧﺎﺯﻝ‬
‫ﻧﻤﻮﺩ ﺑﺮ ﺗﻮ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﻪ ﺣﻖ ﻛﻪ ﺗﺼﺪﻳﻖﻛﻨﻨﺪﺓ ﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺟﻠﻮ ﺁﻥ ﺑﻮﺩﻩ‪ ،‬ﻭ‬
‫ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺭﺍ)‪ (3‬ﺍﺯ ﭘﻴﺶ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﻭ ﻧﺎﺯﻝ ﻧﻤﻮﺩ ﻓﺮﻗﺎﻥ ﺭﺍ‪،‬‬
‫ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻛﺎﻓﺮ ﺷﺪﻧﺪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺳﺨﺘﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺻﺎﺣﺐ‬
‫ﻋﺰﺕ ﻭ ﺻﺎﺣﺐ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ‪(4).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺁﻳﺔ ‪ 3‬ﻛﻠﻤﺔ ‪ ‬ﺑﺘﺸﺪﻳﺪ ﻭ ‪ ‬ﺑﺎ ﻫﻤﺰﻩ ﺁﻣﺪﻩ‪ ،‬ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ ﻓﺮﻕ ﺍﻳﻦ ﺩﻭ‬

‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ‪ ‬ﻧﺰﻭﻝ ﺩﻓﻌﻲ ﺍﺳﺖ ﻭ ﺃﻧﺰﻝ ﻧﺰﻭﻝ ﺗﺪﺭﻳﺠﻲ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺑﻪ ﻣﻮﺍﺭﺩ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺁﻧﻬﺎ ﺭﺟﻮﻉ ﺷﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﺷﺪ ﻓﺮﻗﻲ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﻮﺭﺍﺕ ﻭ‬
‫ﺍﻧﺠﻴﻞ ﻭ ﻗﺮﺁﻥ ﻫﺮ ﺳﻪ ﻣﻔﻴﺪ ﻫﺪﺍﻳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﺗﻮﺭﺍﺕ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪368‬‬

‫ﺍﻧﺠﻴﻞ ﺯﻣﺎﻥ ﻣﻮﺳﻲ ﻭ ﻋﻴﺴﻲ‪ ‬ﻣﺪﻭﻥ ﺑﻮﺩ‪ ،‬ﻗﺮﺁﻥ ﻧﻴﺰ ﺯﻣﺎﻥ ﻣﺤﻤﺪص ﻭ ﺑﺪﺳﺖ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺗﺪﻭﻳﻦ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺍﻭ ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ ‬‬ ‫‪          ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪          ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻘﻘﺎ ﺑﺮ ﺧﺪﺍ ﻣﺨﻔﻲ ﻧﻴﺴﺖ ﭼﻴﺰﻱ ﺩﺭ ﺯﻣﻴﻦ ﻭ ﻧﻪ ﺩﺭ ﺁﺳﻤﺎﻥ)‪ (5‬ﺍﻭﺳﺖ ﻛﻪ‬
‫ﺻﻮﺭﺕ ﺷﻤﺎ ﺭﺍ ﺩﺭ ﺭﺣﻢﻫﺎ ﻫﺮ ﮔﻮﻧﻪ ﺑﺨﻮﺍﻫﺪ ﻣﻲﻛﺸﺪ‪ ،‬ﻧﻴﺴﺖ ﻣﻌﺒﻮﺩ ﻭ ﻣﻠﺠﺄﻱ ﺟﺰ ﺍﻭ ﻛﻪ‬
‫ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ ﺍﺳﺖ)‪ (6‬ﺍﻭﺳﺖ ﻛﻪ ﺑﺮ ﺗﻮ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﺁﻥ ﺁﻳﺎﺕ‬
‫ﻣﺤﻜﻤﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺃﺻﻞ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺳﺖ‪ ،‬ﻭﺑﻌﻀﻲ ﺩﻳﮕﺮ ﻣﺘﺸﺎﺑﻬﺎﺕ‪ .‬ﭘﺲ ﺃﻣﺎ ﺁﻧﺎﻧﻜﻪ‬
‫ﺩﺭ ﻗﻠﺒﺸﺎﻥ ﻣﻴﻞ ﺑﻪ ﺑﺎﻃﻞ ﺍﺳﺖ ﭘﻴﺮﻭﻱ ﻣﺘﺸﺎﺑﻪ ﻣﻲﻛﻨﻨﺪ ﺑﺮﺍﻱ ﻓﺘﻨﻪﺟﻮﺋﻲ ﻭ ﺗﺄﻭﻳﻞ ﺟﺴﺘﻦ ﻭ‬
‫ﺣﺎﻝ ﺁﻧﻜﻪ ﺗﺄﻭﻳﻞ ﺁﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻧﻤﻲﺩﺍﻧﺪ‪ :‬ﻭ ﺛﺎﺑﺘﺎﻥ ﺩﺭ ﺩﺍﻧﺶ ﻣﻲﮔﻮﻳﻨﺪ ﺑﻪ ﺁﻥ ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﺩﻳﻢ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎﺳﺖ‪ ،‬ﻭ ﭘﻨﺪ ﻧﮕﻴﺮﻧﺪ ﺟﺰ ﺻﺎﺣﺒﺎﻥ ﺧﺮﺩ‪(7).‬‬
‫‪ ‬ﺩﻻﻟﺖ ﺑﺮ ﺣﺼﺮ ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﻣﺨﻔﻲ ﻧﺒﻮﺩﻥ ﺃﺷﻴﺎء‬
‫ﻧﻜﺎﺕ‪ :‬ﺗﻘﺪﻳﻢ ﻛﻠﻤﺔ ‪ ‬ﺑﺮ ‪‬‬

‫"و ِﻋﻨ َﺪﻩُ َﻣ َﻔﺎﺗِ ُﺢ اﻟْﻐَْﻴ ِ‬

‫ﺐ" ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻣﺨﺼﻮﺹ ﺑﻪ ﺍﻭﺳﺖ‪ ،‬ﻭ ﺍﺯ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ‪َ :‬‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﻭ ﻣﺨﻔﻲ ﻧﻤﺎﻧﺪ ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻓﺮﻣﻮﺩﻩ ﺗﺄﻭﻳﻞ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺭﺍ ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ‬
‫ﺟﺰ ﺧﺪﺍ‪ ،‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﻣﻌﻨﻲ ﻭ ﺗﺮﺟﻤﺔ ﻣﺘﺸﺎﺑﻬﺎﺕ ﺭﺍ ﻛﺴﻲ ﻧﻤﻲﺩﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻪ‬
‫ﺗﻤﺎﻣﺎ ﻭﺍﺿﺢ ﺍﻟﻤﻌﻨﻲ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﻫﻤﻪ ﻛﺲ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺄﻭﻳﻞ ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪ ... ‬ﻭﺍﻭ ﺁﻥ ﺍﺳﺘﻴﻨﺎﻑ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻭﺍﻭ ﻋﺎﻃﻔﻪ ﺑﮕﻴﺮﻳﻢ ﻛﻔﺮ ﻭﺷﺮﻙ ﻻﺯﻡ‬
‫ﻣﻲﺁﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ ﺧﺪﺍ ﻭ ﺭﺍﺳﺨﻮﻥ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﺑﻪ ﺁﻥ ﻫﺮ ﻳﻚ‬
 ‫‪369‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺧﺪﺍ ﻫﻢ ـ ﻧﻌﻮﺫ ﺑﺎﷲ ـ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺧﺪﺍ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﺪﺍﺭﺩ‪ .‬ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮﻱ ﺍﮔﺮ ﻻﺯﻡ‬
‫ﺑﺎﺷﺪ ﺑﻪ ﻓﺼﻞ ‪ 19‬ﻭ ‪ 20‬ﻣﻘﺪﻣﻪ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬

‫‪              ‬‬

‫‪            ‬‬ ‫‪‬‬
‫*‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺩﻟﻬﺎﻱ ﻣﺎ ﺭﺍ ﺑﻪ ﺑﺎﻃﻞ ﻣﺎﻳﻞ ﻣﻜﻦ ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ ﻣﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩﻱ‪،‬‬
‫ﻭ ﻣﺎ ﺭﺍ ﺍﺯ ﻧﺰﺩ ﺧﻮﺩ ﺭﺣﻤﺘﻲ ﻋﻄﺎ ﻧﻤﺎ‪ ،‬ﺯﻳﺮﺍ ﺗﻮﺋﻲ ﺑﺨﺸﻨﺪﻩ)‪ (8‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺗﻮ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮﺍﻱ‬
‫ﺭﻭﺯﻳﻜﻪ ﺩﺭ ﺁﻥ ﺷﻜﻲ ﻧﻴﺴﺖ ﺟﻤﻊ ﻣﻲﻛﻨﻲ‪ ،‬ﻣﺤﻘﻘﺎ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺧﻼﻑ ﻧﻤﻲﻛﻨﺪ ﻭﻋﺪﻩﮔﺎﻩ‬
‫ﺧﻮﻳﺶ ﺭﺍ‪(9) .‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﻋﺎﻫﺎﻱ ﻗﺮﺁﻥ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﺑﻬﺘﺮﻳﻦ ﺩﻋﺎﻫﺎﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺗﻮﺳﻂ‬
‫ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺧﻮﺩ‪ ،‬ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺁﻣﻮﺧﺘﻪ‪ ،‬ﻭﻟﻲ ﺍﻛﺜﺮ ﺩﻋﺎﻫﺎﺋﻲ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﺩﻋﺎﻫﺎ ﺫﻛﺮ ﺷﺪﻩ‬
‫ﻣﻤﻠﻮ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻭ ﺁﻟﻮﺩﻩ ﺑﻪ ﺷﺮﻙ ﻣﻲﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺑﻬﺘﺮﻳﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻮﻗﻊ‬
‫ﺩﻋﺎ‪ ،‬ﺩﻋﺎﻫﺎﻱ ﻗﺮﺁﻥ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺩﻭ ﺁﻳﺔ ﻓﻮﻕ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﺔ ﺁﺧﺮ ﺳﻮﺭﺓ‬
‫ﺑﻘﺮﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎ ﺩﺭ ﻛﺘﺎﺑﻲ ﺩﻋﺎﻫﺎﺋﻲ ﺍﺯ ﻗﺮﺁﻥ ﺭﺍ ﺟﻤﻊ ﻭ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩﺍﻳﻢ ﻫﺮ ﻛﻪ ﺧﻮﺍﻫﺪ‬
‫ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ‪.‬‬
‫‪            ‬‬

‫‪       ‬‬ ‫‪   ‬‬
‫*‬

‫‪   *        ‬‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﻛﻔﺮ ﻭﺭﺯﻳﺪﻩﺍﻧﺪ ﻧﻪ ﺍﻣﻮﺍﻟﺸﺎﻥ ﺍﺯ ﺧﺪﺍ ﺑﻲﻧﻴﺎﺯﺷﺎﻥ ﻛﻨﺪ ﻭ ﻧﻪ‬
‫ﺍﻭﻻﺩﺷﺎﻥ ﺑﻪ ﻫﻴﭻ ﭼﻴﺰ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺧﻮﺩ ﻫﻴﻤﺔ ﺁﺗﺶ ﻭ ﺑﺮﺍﻓﺮﻭﺯﻧﺪﺓ ﺁﻧﻨﺪ)‪ (10‬ﺷﻴﻮﺓ ﺁﻧﺎﻥ ﻣﺎﻧﻨﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪370‬‬

‫ﺷﻴﻮﺓ ﭘﻴﺮﻭﺍﻥ ﻓﺮﻋﻮﻥ ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺁﻳﺎﺕ ﻣﺎ ﺗﻜﺬﻳﺐ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﭘﺲ‬
‫ﺧﺪﺍ ﺑﻪ ﺳﺒﺐ ﮔﻨﺎﻫﺎﻧﺸﺎﻥ ﮔﺮﻓﺘﺸﺎﻥ ﻭﻋﻘﺎﺏ ﺧﺪﺍ ﺳﺨﺖ ﺍﺳﺖ)‪ (11‬ﺑﮕﻮ ﺑﻪ ﺁﻧﺎﻥ ﻛﻪ ﻛﺎﻓﺮﻧﺪ‬
‫ﺑﻪ ﺯﻭﺩﻱ ﻣﻐﻠﻮﺏ ﺧﻮﺍﻫﻴﺪ ﺷﺪ ﻭﺑﻪ ﺩﻭﺯﺥ ﻣﺤﺸﻮﺭ ﻣﻲﮔﺮﺩﻳﺪ ﻭ ﺩﻭﺯﺥ ﺑﺪ ﺁﺭﺍﻣﮕﺎﻫﻲ‬
‫ﺍﺳﺖ‪(12).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﺓ ﻳﻬﻮﺩ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩ ﻭ ﻧﻔﺮﺍﺕ ﺧﻮﺩ‬
‫ﻣﻐﺮﻭﺭ ﺑﻮﺩﻧﺪ ﻣﺎﻧﻨﺪ ﭘﻴﺮﻭﺍﻥ ﻓﺮﻋﻮﻥ‪ .‬ﺑﺎ ﺣﻀﺮﺕ ﻣﺤﻤﺪص ﺑﻪ ﺿﺪﻳﺖ ﻭ ﻛﺎﺭﺷﻜﻨﻲ‬
‫ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻬﺪﻳﺪﺷﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﻪ ﺯﻭﺩﻱ ﻣﻐﻠﻮﺏ ﻣﺴﻠﻤﻴﻦ ﻭ ﺑﺴﻮﻱ‬
‫ﺩﻭﺯﺥ ﺭﻫﺴﭙﺎﺭ ﺧﻮﺍﻫﻴﺪ ﮔﺸﺖ ﭼﻨﺎﻧﻜﻪ ﻣﺸﺮﻛﻴﻦ ﻗﺮﻳﺶ ﺩﺭ ﺑﺪﺭ ﻣﻐﻠﻮﺏ ﺷﺪﻧﺪ‪.‬‬

‫‪             ‬‬

‫‪              ‬‬

‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺣﻘﺎ ﺩﺭ ﺩﻭ ﮔﺮﻭﻫﻲ ﻛﻪ ﺭﻭﺑﺮﻭ ﺷﺪﻧﺪ )ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ( ﺑﺮﺍﻱ ﺷﻤﺎ ﻛﻔﺎﺭ ﺁﻳﺖ ﻭ‬
‫ﻋﺒﺮﺗﻲ ﺑﺎﺷﺪ‪ ،‬ﮔﺮﻭﻫﻲ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭﮔﺮﻭﻩ ﺩﻳﮕﺮ ﻛﺎﻓﺮﺍﻧﻲ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﻧﺎﻥ ﺩﺭ‬
‫ﺩﻳﺪﻥ ﺑﻪ ﭼﺸﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻭﺑﺮﺍﺑﺮ ﻣﻲﺩﻳﺪﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﻳﺎﺭﻱ ﺧﻮﺩ‬
‫ﺗﺄﻳﻴﺪ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﻪ ﺭﺍﺳﺘﻲ ﺩﺭ ﺍﻳﻦ ﻗﻀﻴﻪ ﺑﺮﺍﻱ ﺻﺎﺣﺒﺎﻥ ﺑﻴﻨﺶ ﻫﺮ ﺁﻳﻨﻪ ﻋﺒﺮﺗﻲ ﺍﺳﺖ‪(13).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﺩﻭ ﮔﺮﻭﻩ‪ ،‬ﮔﺮﻭﻩ ﻣﺴﻠﻤﻴﻦ ﻭ ﻣﺸﺮﻛﻴﻦ ﺩﺭ ﺑﺪﺭ ﺍﺳﺖ ﻛﻪ ﺭﻭﺑﺮﻭ‬
‫ﺷﺪﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﺆﻣﻨﻴﻦ ﻓﺎﻗﺪ ﺍﺳﻠﺤﻪ ﻭﺯﺍﺩ ﻭ ﺗﻮﺷﻪ ﻭ ﻣﺮﻛﺐ ﻭ ﻧﻔﺮﺍﺕ ﺑﻮﺩﻧﺪ‪ ،‬ﻳﻌﻨﻲ ﺩﺭ‬
‫ﺍﻗﻠﻴﺖ ﺑﻮﺩﻧﺪ ﻭ ﺑﻌﻜﺲ ﻣﺸﺮﻛﻴﻦ ﺩﺍﺭﺍﻱ ﺍﺳﻠﺤﻪ ﻭ ﺯﺍﺩ ﻭ ﺑﺮگ ﻭ ﻣﺮﻛﺐ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻨﻜﻪ‬
‫ﺳﻪ ﺑﺮﺍﺑﺮ ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩﻧﺪ‪ ،‬ﺧﺪﺍ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﻳﺎﺭﻱ ﻛﺮﺩ‪ ،‬ﻭ ﺑﺮ ﻣﺸﺮﻛﻴﻦ ﻏﺎﻟﺐ ﺷﺪﻧﺪ‪ ،‬ﺷﻤﺎ‬
‫ﻳﻬﻮﺩ ﻛﻪ ﺑﻪ ﺛﺮﻭﺕ ﻭ ﻧﻔﺮﺍﺕ ﺧﻮﺩ ﻣﻐﺮﻭﺭﻳﺪ ﺑﺎﻳﺪ ﻋﺒﺮﺕ ﮔﻴﺮﻳﺪ‪ .‬ﺩﺭ ﺟﻤﻠﺔ ﻳﺮﻭﻧﻬﻢ ﺿﻤﻴﺮ‬
‫ﻓﺎﻋﻞ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻳﻌﻨﻲ ﻣﺆﻣﻨﻴﻦ ﻛﻔﺎﺭ ﺭﺍ ﺩﻭ ﺑﺮﺍﺑﺮ ﻣﻲﺩﻳﺪﻧﺪ‪ ،‬ﻭﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﺿﻤﻴﺮ ﻓﺎﻋﻞ ﺑﻪ ﻛﻔﺎﺭ ﺑﺮﮔﺮﺩﺩ‪ ،‬ﻳﻌﻨﻲ ﻛﻔﺎﺭ‪ ،‬ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺩﻭ ﺑﺮﺍﺑﺮ ﻣﻲﺩﻳﺪﻧﺪ‪.‬‬
 371 – ‫( ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ‬3) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

        

         

    *   

     

           

          
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          
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    

*

‫ ﻣﺤﺒﺖ ﺷﻬﻮﺍﺕ ﻧﻔﺴﺎﻧﻲ ﺍﺯ ﺯﻧﺎﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﻣﺎﻝﻫﺎﻱ ﺭﻭﻱ ﻫﻢ ﻧﻬﺎﺩﺓ ﺍﺯ ﺯﺭ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﺍﻳﻦ‬،‫ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺯﻳﻨﺖ ﺩﺍﺩﻩ ﺷﺪﻩ‬،‫ﻭ ﺳﻴﻢ ﻭ ﺍﺳﺐﻫﺎﻱ ﻧﺸﺎﻥﺩﺍﺭ ﻭ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﻭﻛﺸﺘﺰﺍﺭ‬
‫( ﺑﮕﻮ ﺁﻳﺎ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ‬14)‫ﻣﺘﺎﻉ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎﺳﺖ ﻭﻧﺰﺩ ﺧﺪﺍ ﺑﺎﺯﮔﺸﺖ ﻧﻴﻜﻮﺳﺖ‬
‫ ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﻮﺳﺘﺎﻥﻫﺎ ﻭ ﺑﺎﻍﻫﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺁﻧﻬﺎ‬،‫ﺁﮔﺎﻩ ﻛﻨﻢ‬
‫ﻧﻬﺮﻫﺎ ﺟﺎﺭﻱ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﻣﺎﻧﺪﮔﺎﺭﻧﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻫﻤﺴﺮﺍﻥ ﭘﺎﻛﻴﺰﻩ ﻭﺧﻮﺷﻨﻮﺩﻱ‬
‫( ﺁﻥ ﺑﻨﺪﮔﺎﻧﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺣﻘﻴﻘﺘﺎ‬15)‫ ﻭﺧﺪﺍ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺑﻴﻨﺎﺳﺖ‬،‫ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‬
‫( ﺁﻥ ﺻﺒﺮﻛﻨﻨﺪﮔﺎﻥ ﻭ‬16)‫ ﭘﺲ ﻣﺎ ﺭﺍ ﺑﻴﺎﻣﺮﺯ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺁﺗﺶ ﻧﮕﻬﺪﺍﺭﻣﺎﻥ‬،‫ﻣﺎ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﻢ‬
(17).‫ﺭﺍﺳﺘﮕﻮﻳﺎﻥ ﻭ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﺍﻥ ﻭﺍﻧﻔﺎﻕﻛﻨﻨﺪﮔﺎﻥ ﻭ ﺁﻣﺮﺯﺵﺧﻮﺍﻫﺎﻥ ﺑﻪ ﺳﺤﺮﻫﺎ‬
‫ ﻭ‬،‫ ﻭ ﮔﻮﻝ ﻣﺘﺎﻉ ﺩﻧﻴﺎ ﺭﺍ ﻧﺨﻮﺭﺩ‬،‫ ﺷﺨﺺ ﻋﺎﻗﻞ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﺗﺪﺑﺮ ﻛﻨﺪ‬:‫ﻧﻜﺎﺕ‬
‫ ﻭ ﻗﺪﺭﻱ ﺑﻪ ﺗﺤﺼﻴﻞ ﺻﻔﺎﺕ ﺣﺴﻨﻪ‬،‫ﻫﻤﺖ ﺍﻭ ﻓﻘﻂ ﺻﺮﻑ ﺯﻥ ﻭﻣﻠﻚ ﻭﻣﺎﻝ ﻭ ﺛﺮﻭﺕ ﻧﺸﻮﺩ‬
.‫ﻭ ﻛﻤﺎﻻﺗﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺫﻛﺮ ﺷﺪﻩ ﺑﭙﺮﺩﺍﺯﺩ‬
              

           
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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪372‬‬

‫‪             ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺧﺪﺍ ﮔﻮﺍﻫﻲ ﺩﺍﺩﻩ ﻛﻪ ﻣﻌﺒﻮﺩ ﻭ ﻣﻠﺠﺄﻱ ﺟﺰ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‬

‫)ﻧﻴﺰ ﮔﻮﺍﻫﻲ ﺩﺍﺩﻧﺪ( ﺑﺮﺍﻱ ﻗﻴﺎﻡ ﺑﻪ ﻋﺪﺍﻟﺖ‪ ،‬ﻭ ﻧﻴﺴﺖ ﻣﻌﺒﻮﺩ ﻭ ﻣﻠﺠﺄﻱ ﺟﺰ ﺍﻭ ﻛﻪ ﻋﺰﻳﺰ ﻭ‬
‫ﺣﻜﻴﻢ ﺍﺳﺖ)‪ (18‬ﺑﺮﺍﺳﺘﻲ ﺩﻳﻦ ﻧﺰﺩ ﺧﺪﺍ ﺍﺳﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻛﺘﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ‪،‬‬
‫ﺍﺧﺘﻼﻑ ﻧﻜﺮﺩﻧﺪ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺩﺍﻧﺴﺘﻦ‪ ،‬ﻭ ﺍﺧﺘﻼﻓﺸﺎﻥ ﺑﺮﺍﻱ ﺳﺘﻢ ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩ‪ .‬ﻭ ﻫﺮ‬
‫ﻛﺲ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻛﺎﻓﺮ ﮔﺮﺩﺩ‪ ،‬ﭘﺲ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺳﺮﻳﻊﺍﻟﺤﺴﺎﺏ ﺍﺳﺖ ﻭ ﺑﻪ ﺣﺴﺎﺏ ﺍﻭ‬
‫ﻣﻲﺭﺳﺪ‪(19).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﮔﻮﺍﻫﻲ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺮ ﺗﻮﺣﻴﺪ ﺭﺩﻳﻒ ﮔﻮﺍﻫﻲ ﺧﺪﺍ ﻭ ﻓﺮﺷﺘﮕﺎﻥ‬
‫ﺁﻣﺪﻩ ﺑﺮﺍﻱ ﻋﻈﻤﺖ ﺩﺍﻧﺶ‪ ،‬ﭘﺲ ﻫﺮ ﭼﻪ ﺩﺍﻧﺶ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ ﺧﺪﺍ ﺑﻬﺘﺮ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺩ‪ .‬ﻋﺎﻟﻢ‬
‫ﮔﻴﺎﻩﺷﻨﺎﺱ ﺍﺯ ﺩﻗﺎﺋﻘﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺧﻠﻘﺖ ﮔﻴﺎﻫﺎﻥ ﺍﺳﺖ ﻣﻲﺗﻮﺍﻧﺪ ﺧﺎﻟﻖ ﺁﻧﻬﺎ ﺭﺍ ﺑﺸﻨﺎﺳﺪ‪ ،‬ﻋﺎﻟﻢ‬
‫ﺳﺘﺎﺭﻩﺷﻨﺎﺱ ﭘﻲ ﺑﻪ ﻋﻈﻤﺖ ﺧﺎﻟﻖ ﻭ ﻣﺪﺑﺮ ﺁﻧﻬﺎ ﻣﻲﺑﺮﺩ ﻭ ﻫﻜﺬﺍ‪ ،‬ﺍﻟﺒﺘﻪ ﺑﻪ ﺷﺮﻃﻲ ﻛﻪ ﺑﻪ‬
‫ﺭﺍﻫﻨﻤﺎﺋﻲ ﻛﺘﺐ ﺇﻟﻬﻲ ﺧﺪﺍ ﺭﺍ ﺑﺸﻨﺎﺳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﻌﻀﻲ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺎ ﻭ ﻳﺎ ﻏﻴﺮ ﻣﺎ ﺑﻮﺟﻮﺩ‬
‫ﺧﺪﺍ ﻭﺗﻮﺣﻴﺪ ﺍﻋﺘﻨﺎء ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻋﺎﻟﻤﻨﺪ ﺑﻪ ﺧﺮﺍﻓﺎﺕ ﻧﻪ ﺑﻪ ﺣﻘﺎﺋﻖ‪ ،‬ﻭ ﻳﺎ‬

‫ﺗﻮﺣﻴﺪﺷﺎﻥ ﺧﺮﺍﻓﻲ ﺗﻘﻠﻴﺪﻱ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺍﻧﺸﻤﻨﺪ ﻧﻤﺎﻳﻨﺪ ﻳﻌﻨﻲ ﻋﺎﻟﻢﻧﻤﺎ‪ .‬ﻭ ‪  ‬‬

‫‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﺨﺺ ﻣﺘﺪﻳﻦ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﻣﺴﻠﻤﺎﻥ ﺑﻨﺎﻣﺪ ﻭﻧﺎﻡ ﻣﺬﻫﺒﻲ ﺭﺍ ﺍﺯ‬
‫ﺧﻮﺩ ﺑﺮﺩﺍﺭﺩ‪ ،‬ﻭﮔﻮﻝ ﻣﺬﻫﺐﺳﺎﺯﺍﻥ ﺭﺍ ﻧﺨﻮﺭﺩ ﻭ ﺑﺤﻤﺪﺍﷲ ﺭﺅﺳﺎﻱ ﻣﺬﺍﻫﺐ ﺍﺳﻼﻣﻲ ﻫﻤﻪ‬
‫ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻣﺴﻠﻤﺎﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﻧﺎﻡ ﻣﺬﻫﺒﻲ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻧﺎﻡ ﻣﺬﻫﺒﻲ ﺑﺮﺧﻮﺩ‬

‫ﮔﺬﺍﺭﺩ ﻃﺒﻖ ﺟﻤﻠﺔ ‪ ...  ‬ﺩﺭ ﺣﻘﻴﻘﺖ ﻛﺎﻓﺮ ﺷﺪﻩ ﻭﻣﺘﻮﺟﻪ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﺳﻼﻡ ﺑﻪ‬
‫ﻣﻌﻨﻲ ﺗﺴﻠﻴﻢ ﺩﺭ ﻣﻮﺍﺭﺩ ﺃﻣﺮ ﻭ ﻧﻬﻲ ﺇﻟﻬﻲ ﺍﺳﺖ‪.‬‬
 373 – ‫( ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ‬3) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

            

           

    

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‫ ﭘﺲ ﺍﮔﺮ ﺑﺎ ﺗﻮ ﻣﺤﺎﺟﻪ ﻛﺮﺩﻧﺪ ﺑﮕﻮ ﻣﻦ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺧﺪﺍ ﺗﺴﻠﻴﻢ ﻧﻤﻮﺩﻩ ﻭ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﺑﮕﻮ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ‬،(‫ﺍﺳﻼﻡ ﺁﻭﺭﺩﻡ ﻭ ﻫﺮ ﻛﺲ ﭘﻴﺮﻭ ﻣﻦ ﺍﺳﺖ )ﺍﻭﻧﻴﺰ ﺗﺴﻠﻴﻢ ﺷﺪﻩ‬
،‫ﺑﻲﺳﻮﺍﺩﺍﻥ ﻛﻪ ﺁﻳﺎ ﺷﻤﺎ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩﺍﻳﺪ؟ ﭘﺲ ﺍﮔﺮ ﺍﺳﻼﻡ ﺁﻭﺭﻧﺪ ﺑﻪ ﺗﺤﻘﻴﻖ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‬
(21).‫ﻭ ﺍﮔﺮ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﭘﺲ ﻫﻤﺎﻧﺎ ﺑﺮ ﺗﻮ ﻓﻘﻂ ﺍﺑﻼﻍ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺑﻴﻨﺎﺳﺖ‬
‫ ﻭ ﻧﻮﻳﺴﻨﺪﻩ‬،‫ ﺁﻳﺔ ﻓﻮﻕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺤﺎﺟﻪﻛﺮﺩﻥ ﺑﺎ ﻣﺮﺩﻡ ﻛﺎﺭﺧﻮﺑﻲ ﻧﻴﺴﺖ‬:‫ﻧﻜﺎﺕ‬
‫ ﻭ ﺑﺎ ﺩﻟﻴﻞ ﻭ‬،‫ ﻭ ﺑﻪ ﻋﻘﺎﺋﺪ ﻗﻮﻣﻲ ﺧﻮﺩ ﺗﻌﺼﺐ ﺩﺍﺭﻧﺪ‬،‫ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﻩﺍﻡ ﻣﺮﺩﻡ ﺗﺎﺑﻊ ﺩﻟﻴﻞ ﻧﻴﺴﺘﻨﺪ‬
‫ ﻭ ﻣﻘﺼﻮﺩ‬،‫ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻲﺳﻮﺍﺩﺍﻥِ ﺃﻫﻞ ﻛﺘﺎﺏ‬  ‫ ﻭﻣﻘﺼﻮﺩ ﺍﺯ‬.‫ﺑﺮﻫﺎﻥ ﻛﺎﺭﻱ ﻧﺪﺍﺭﻧﺪ‬

‫ ﺷﺎﻣﻞ ﻣﻲﺷﻮﺩ‬ ‫ ﻭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬.‫ﺍﺯ ﺃﻫﻞ ﻛﺘﺎﺏ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺸﺎﻥ ﺑﺎﺷﺪ‬
‫ ﻛﻪ ﺟﺎﻫﻞ ﺑﻪ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺑﻮﺩﻩ ﺍﺯ ﺁﻥ ﺑﻲﺧﺒﺮ ﺑﺎﺷﻨﺪ ﻭ ﺍﮔﺮﭼﻪ ﺩﺍﺭﺍﻱ‬،‫ﻛﺴﺎﻧﻲ ﺭﺍ ﻧﻴﺰ‬
.‫ﺳﻮﺍﺩ ﻧﻴﺰ ﺑﺎﺷﻨﺪ‬

        

       

         
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          
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           
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            
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪374‬‬

‫‪          ‬‬
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‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻛﺎﻓﺮﻧﺪ ﻭ ﭘﻴﻤﺒﺮﺍﻥ ﺭﺍ ﺑﻪ ﻧﺎﺣﻖ ﻣﻲﻛﺸﻨﺪ ﻭ ﺁﻣﺮﻳﻦ‬
‫ﺑﻪ ﻋﺪﺍﻟﺖ ﺍﺯ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﻣﻲﺭﺳﺎﻧﻨﺪ‪ ،‬ﭘﺲ ﻣﮋﺩﻩ ﺑﺪﻩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻙ)‪(21‬‬
‫ﺍﻳﺸﺎﻧﻨﺪ ﺁﻧﺎﻧﻜﻪ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻫﺪﺭ ﺷﺪﻩ ﻭ ﻳﺎﻭﺭﺍﻧﻲ ﻧﺪﺍﺭﻧﺪ)‪ (22‬ﺁﻳﺎ ﻛﺴﺎﻧﻲ ﺭﺍ‬
‫ﻛﻪ ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﻛﺘﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ ﻧﺪﻳﺪﻱ ﻛﻪ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﻋﻮﺕ ﻣﻲﺷﻮﻧﺪ ﺗﺎ ﺣﻜﻢ ﻛﻨﺪ‬
‫ﺑﻴﻦ ﺍﻳﺸﺎﻥ‪ ،‬ﻭﻟﻲ ﮔﺮﻭﻫﻲ ﺍﺯ ﺁﻧﺎﻥ ﺭﻭ ﻣﻲﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺍﻋﺮﺍﺽ ﺩﺍﺭﻧﺪ )‪ (23‬ﺍﻋﺮﺍﺿﺸﺎﻥ ﺑﺮﺍﻱ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻨﺪ ﻫﺮﮔﺰ ﺁﺗﺶ ﺩﻭﺯﺥ ﺑﻤﺎ ﻧﺮﺳﺪ ﺟﺰ ﭼﻨﺪ ﺭﻭﺯﻱ ﻭ ﺁﻧﭽﻪ ﺑﻪ ﺩﻳﻦ ﺧﻮﺩ‬
‫ﺑﺴﺘﻪﺍﻧﺪ ﮔﻮﻟﺸﺎﻥ ﺯﺩﻩ ﺍﺳﺖ)‪ (24‬ﭘﺲ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﺣﺎﻟﺸﺎﻥ ﻭﻗﺘﻲ ﻛﻪ ﺧﺪﺍ ﺟﻤﻌﺸﺎﻥ ﻛﻨﺪ‬
‫ﺑﺮﺍﻱ ﺭﻭﺯﻱ ﻛﻪ ﺩﺭ ﺁﻥ ﺷﻜﻲ ﻧﻴﺴﺖ ﻭ ﺟﺰﺍﻱ ﻛﺴﺐ ﻫﺮ ﻛﺲ ﺑﻪ ﺗﻤﺎﻡ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﻭﺑﻪ ﺁﻧﺎﻥ‬
‫ﺳﺘﻢ ﻧﺸﻮﺩ‪(25).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻓﺴﺎﺩ ﻭﺳﺘﻢ ﻫﺮ ﺃﻣﺘﻲ ﻧﺎﺷﻲ ﺍﺯ ﺭﻭﮔﺮﺩﺍﻧﻴﺪﻥ ﻭ ﺑﻲﺍﻋﺘﻨﺎﺋﻲ ﺑﻪ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ‬
‫ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎﻧﻨﺪ ﺑﻌﻀﻲ ﺍﺯ ﻳﻬﻮﺩ ﻭﻣﺴﻠﻤﺎﻧﺎﻥ ﺯﻣﺎﻥ ﻣﺎ ﺣﻖﮔﻮﻳﺎﻥ ﺭﺍ ﺁﺯﺍﺭ ﻣﻲﺭﺳﺎﻧﻨﺪ‬

‫ﻭ ﻣﻲﻛﺸﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺍﺯ ﻛﺘﺎﺏ ﺇﻟﻬﻲ‬
‫ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﻪ ﻛﺘﺐ ﻭ ﺳﺨﻨﺎﻥ ﺑﺸﺮﻱ ﭼﻨﮓ ﺯﺩﻧﺪ‪ ،‬ﺍﻋﻤﺎﻟﺸﺎﻥ ﺑﺪﻋﺖ ﻭﻫﺪﺭ ﺧﻮﺍﻫﺪ‬
‫ﺑﻮﺩ ﻭ ﺍﻋﻤﺎﻟﻲ ﻛﻪ ﺑﺪﻋﺖ ﺑﺎﺷﺪ ﻣﻮﺟﺐ ﺳﻌﺎﺩﺕ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﻮﺟﺐ ﺫﻟﺖ ﺩﻧﻴﺎ ﻭ‬

‫ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪    :‬ﻭ ﺟﻤﻠﺔ ‪ ‬‬

‫‪  ‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﻋﻮﺕ ﻛﻨﻲ‬

‫ﻧﻤﻲﭘﺬﻳﺮﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺣﻜﻤﻴﺖ ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﻋﺮﺍﺽ ﺩﺍﺭﻧﺪ‪.      :‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ ﺯﻣﺎﻥ ﻣﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺳﻼﻣﻲ ﺍﻛﺜﺮﺍ ﻫﺮ ﻛﺘﺎﺑﻲ ﺭﺍ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﻪ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭﻟﻲ‬
‫ﺩﻻﻟﺖ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﻗﻄﻌﻲ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺑﻪ ﺭﺟﻮﻉ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺣﻜﻤﻴﺖ‬
‫ﺁﻥ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻭ ﺗﻤﺎﻡ ﺳﻌﻲ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺣﺪﻳﺜﻲ ﭘﻴﺪﺍ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﺁﻥ‬
‫ﺭﺍ ﻣﺪﺭﻙ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﻛﺘﺎﺑﻬﺎﺋﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻛﻪ ﻣﻤﻠﻮ ﺍﺯ ﺧﺮﺍﻓﺎﺕ‬
 ‫‪375‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻭ ﻣﻨﺎﻓﻲ ﻭ ﻣﻌﺎﺭﺽ ﺑﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻛﺜﺮﺍ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻲﺍﻃﻼﻋﻨﺪ ﻭﻣﺎﻧﻨﺪ ﻳﻬﻮﺩ‬

‫ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ ‪ ،...  ‬ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺻﺪﺭ ﺍﺳﻼﻡ ﺷﻔﻴﻊ ﻭ ﺩﺳﺘﮕﻴﺮ‬

‫ﺍﻳﺸﺎﻧﻨﺪ ﻭﺑﻪ ﻫﻤﻴﻦ ﻣﻐﺮﻭﺭﻧﺪ‪ .‬ﻭ ﺟﻤﻠﻪ‪ ...   :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﻫﻤﻴﻦ ﻏﺮﻭﺭﻱ ﺍﺳﺖ‬
‫ﻛﻪ ﻣﻘﺪﺳﻴﻦ ﻣﺘﺪﻳﻦ ﻧﻤﺎ ﻭﻋﺎﻟﻢﻧﻤﺎﻳﺎﻥ ﺟﺎﻫﻞ ﺑﻪ ﺳﺒﺐ ﺍﺣﺎﺩﻳﺚ ﻣﺠﻌﻮﻟﻪ ﻭ ﻣﻌﺠﺰﺍﺕ ﺳﺎﺧﺘﻪ‬
‫ﺷﺪﻩ ﺧﻴﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺩﻳﻦ ﻳﻌﻨﻲ ﻫﻤﻴﻦ ﻭ ﻫﺮ ﻗﺪﺭ ﻫﺮ ﻛﺲ ﺧﻼﻓﻲ ﻣﺮﺗﻜﺐ ﺷﺪ ﺍﺯ ﺁﻥ‬
‫ﮔﺬﺷﺖ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺍﺧﺒﺎﺭ ﻧﻮﻳﺪﺑﺨﺶ ﻏﺮﻭﺭﺁﻣﻴﺰ ﺷﻔﻴﻊﺗﺮﺍﺵ ﮔﻨﺎﻩﺑﺨﺶ‪ ،‬ﺍﺯ ﺣﻘﺎﺋﻖ‬
‫ﺍﺳﻼﻡ ﺩﻭﺭ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺍﻓﺘﺮﺍﻫﺎﺋﻲ ﻛﻪ ﺑﻪ ﺍﺳﻼﻡ ﺑﺴﺘﻪ ﺷﺪﻩ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝ ﺭﺍ‬
‫ﻣﺘﺮﻭﻙ ﻧﻤﻮﺩﻩ ﻭ ﻣﻐﺮﻭﺭﻧﺪ‪.‬‬
‫ﺯﻣﺎﻥ ﻣﺎ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﭼﻴﺰﻫﺎﺋﻲ ﻛﻪ ﺍﺯ ﺍﺳﻼﻡ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﻛﺴﻲ‬
‫ﺧﺒﺮ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﺍﺯ ﺍﺻﻮﻝ ﻭ ﻓﺮﻭﻉ ﻭﺷﻌﺎﺋﺮ ﺩﻳﻦ ﻧﻤﻮﺩﻩ ﻭ ﺁﻥ ﻗﺪﺭ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺗﺮﻭﻳﺞ ﻣﻲﺷﻮﺩ‬
‫ﻫﺰﺍﺭ ﻳﻚ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺗﺮﻭﻳﺞ ﻧﻤﻲ ﺷﻮﺩ‪ .‬ﻣﺜﻼ ﺭﻭﺿﻪﺧﻮﺍﻧﻲ ﺑﻨﺎﻡ ﺍﻣﺎﻡ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﻗﺴﻢ ﺁﻥ‬
‫ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﮔﻮﻳﻨﺪﺓ ﺑﻲﺧﺒﺮ ﺍﺯ ﻗﺮﺁﻥ ﻣﻌﻤﻮﻝ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﺯﻣﺎﻥ ﺧﻠﻔﺎء ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻧﺒﻮﺩﻩ‪ ،‬ﺣﻀﺮﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ‬ﻛﻪ ﻣﻮ ﺑﻪ ﻣﻮ ﺑﺮﻧﺎﻣﺔ ﺍﺳﻼﻡ‬
‫ﺭﺍ ﻣﻲﺩﺍﻧﺴﺘﻪ ﻭ ﺯﻣﺎﻥ ﺧﻼﻓﺘﺶ ﺍﺟﺮﺍء ﻛﺮﺩﻩ‪ ،‬ﻳﻚ ﺭﻭﺯ ﺑﺮﺍﻱ ﻭﻓﺎﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺰﺍ ﻭ‬
‫ﺗﻌﻄﻴﻞ ﻧﻨﻤﻮﺩﻩ ﻭ ﺑﻪ ﺭﻭﺿﻪﺧﻮﺍﻧﻲ ﺩﺭ ﺗﻤﺎﻡ ﺳﺨﻨﺮﺍﻧﻲ ﺧﻮﺩ ﻧﭙﺮﺩﺍﺧﺘﻪ ﻭ ﺑﺮﺍﻱ ﺗﻮﻟﺪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺟﺸﻦ ﻧﮕﺮﻓﺘﻪ ﻭﺧﻤﺲ ﻭﺳﻬﻢ ﺍﻣﺎﻡ ﻧﮕﺮﻓﺘﻪ ﻛﺴﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻳﻚ ﺩﺭﻫﻢ ﺑﻌﻨﻮﺍﻥ‬
‫ﺳﻬﻢ ﺍﻣﺎﻡ ﻭﺧﻤﺲ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﻋﻠﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﺪﺍﺩﻩ‪ .‬ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ‬
‫ﺯﻧﺠﻴﺮ ﺑﺮ ﺧﻮﺩ ﻣﻲﻛﻮﺑﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﻴﭽﻜﺪﺍﻡ ﺩﻭ ﺁﻳﻪ ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﻧﻤﻲﺩﺍﻧﻨﺪ‪،‬‬
‫ﭘﻴﺸﻮﺍﻳﺎﻥ ﻭ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻧﻴﺰ ﺑﺮﺍﻱ ﺣﻔﻆ ﺩﻛﺎﻧﺸﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﺗﺸﻮﻳﻖ ﻭ ﺗﺮﻏﻴﺐ ﺑﻪ ﺑﺎﻃﻞ‬
‫ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﺪ ﺩﺍﺩ ﻭ ﻓﺮﻳﺎﺩ ﻭ ﻃﻌﻦ ﻭ ﺗﻜﻔﻴﺮﺷﺎﻥ ﺑﻠﻨﺪ‬

‫ﻣﻲﺷﻮﺩ ‪ .      ‬ﻭ ﺟﻤﻠﺔ ‪   ‬‬

‫‪ ، ‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺲ ﮔﺮﻭ ﺍﻋﻤﺎﻟﺶ ﻣﻲﺑﺎﺷﺪ ﻭ ﻛﺎﻣﻼً ﺑﻪ ﺣﺴﻨﺎﺕ ﻭ‬

‫ﺳﻴﺌﺎﺗﺶ ﺭﺳﻴﺪﮔﻲ ﻭ ﺑﺮﺭﺳﻲ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﻏﺮﻭﺭﻫﺎﻱ ﺩﻳﻨﻲ ﺑﻪ ﺩﺭﺩ ﻧﻤﻲﺧﻮﺭﺩ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪376‬‬

‫‪           ‬‬

‫‪  ‬‬

‫‪             ‬‬
‫*‬

‫‪            ‬‬

‫‪        ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﺍﻱ ﺧﺪﺍﻱ ﻣﺎﻟﻚ ﻣﻠﻚ‪ ،‬ﻣﻠﻚ ﺭﺍ ﺑﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﻲ ﻣﻲﺩﻫﻲ ﻭ ﺍﺯ ﻫﺮ‬

‫ﻛﺲ ﺑﺨﻮﺍﻫﻲ ﺑﺎﺯﮔﻴﺮﻱ‪ ،‬ﻭ ﻫﺮ ﻛﻪ ﺭﺍ ﺑﺨﻮﺍﻫﻲ ﻋﺰﺕ ﻣﻲﺩﻫﻲ‪ ،‬ﻭﻫﺮ ﻛﺲ ﺭﺍ ﺧﻮﺍﻫﻲ ﺧﻮﺍﺭ‬
‫ﻣﻲﻛﻨﻲ‪ ،‬ﺧﻴﺮ ﺑﺪﺳﺖ ﺗﻮﺳﺖ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺗﻮ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﺗﻮﺍﻧﺎﺋﻲ)‪ (26‬ﺩﺭﺁﻭﺭﻱ ﺷﺐ ﺭﺍ ﺩﺭ‬
‫ﺭﻭﺯ ﻭ ﺩﺭﺁﻭﺭﻱ ﺭﻭﺯ ﺭﺍ ﺩﺭ ﺷﺐ‪ ،‬ﻭ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻭﺭﻱ ﺯﻧﺪﻩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻩ‪ ،‬ﻭ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻭﺭﻱ‬
‫ﻣﺮﺩﻩ ﺭﺍ ﺍﺯ ﺯﻧﺪﻩ‪ ،‬ﻭ ﺑﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﻲ ﺑﺪﻭﻥ ﺣﺴﺎﺏ ﺭﻭﺯﻱ ﻣﻲﺩﻫﻲ‪(27).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻓﺮﻣﻮﺩﻩ ﻣﻠﻚ ﻭ ﻳﺎ ﻋﺰﺕ ﺭﺍ ﺑﻪ ﻫﺮ ﻛﺲ ﻣﻲﺧﻮﺍﻫﺪ ﻣﻲﺩﻫﺪ‪ ،‬ﺃﻣﺎﻡ‬
‫ﻋﻴﻦ ﻧﻜﺮﺩﻩ ﺑﻪ ﭼﻪ ﻛﺴﺎﻧﻲ ﻣﻲﺩﻫﺪ‪ ،‬ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻣﻌﻴﻦ ﻛﺮﺩﻩ ﻛﻪ ﺗﺤﺖ ﻗﻮﺍﻧﻴﻨﻲ ﻣﻲﺩﻫﺪ‪،‬‬
‫ﻭ ﺁﻥ ﻗﻮﺍﻧﻴﻦ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﻭ ﺳﻌﻲ ﻭﻛﻮﺷﺶ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ ‪ 18‬ﺳﻮﺭﺓ ﺍﺳﺮﺍء‬
‫ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)اﺳﺮاء‪(۱۸ :‬‬ ‫‪          ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻧﺠﻢ ﺁﻳﺔ ‪ 39‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)ﳒﻢ‪(۳۹ :‬‬ ‫‪‬‬ ‫‪     ‬‬ ‫‪‬‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺭﻋﺪ ﺁﻳﺔ ‪ 11‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)رﻋﺪ‪(۱۱ :‬‬ ‫‪            ‬‬
‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ...    ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﻙ ﻣﺮﺩﻩ ﻭ ﻳﺎ ﺍﺯ‬
‫ﺣﺼﺔ ﺑﻴﺠﺎﻥ‪ ،‬ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ‪ ،‬ﻭ ﻧﺒﺎﺗﺎﺕ ﺑﻲﺷﻤﺎﺭ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻭﺭﺩ‪ .‬ﻭ ﺍﺯ ﺩﺭﺧﺖ ﺯﻧﺪﻩ‪ ،‬ﺣﺼﺔ‬
‫ﺑﻴﺠﺎﻥ‪ ،‬ﻭ ﻳﺎ ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﻳﻤﺎﻥ‪ ،‬ﻛﺎﻓﺮ ﻣﺮﺩﻩ ﺩﻝ ﺧﺎﺭﺝ ﻣﻲﺷﻮﺩ‪.‬‬
 ‫‪377‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪           ‬‬

‫‪          ‬‬
‫‪    ‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺆﻣﻨﻴﻦ ﻧﺒﺎﻳﺪ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﺑﮕﻴﺮﻧﺪ ﺑﺠﺎﻱ ﻣﺆﻣﻨﺎﻥ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﭼﻨﻴﻦ ﻛﻨﺪ‬
‫ﭼﻴﺰﻱ ﺍﺯ ﻣﺤﺒﺖ ﺧﺪﺍ ﺩﺭ ﺍﻭ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﭙﺮﻫﻴﺰﺩ)ﺗﻘﻴﻪ ﻛﻨﺪ( ﻭ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ‬
‫ﺍﺯ ﺧﻮﺩﺵ ﻣﻲﺗﺮﺳﺎﻧﺪ‪ ،‬ﻭﺑﻪ ﺳﻮﻱ ﺧﺪﺍ ﺍﺳﺖ ﺑﺎﺯﮔﺸﺖ‪(28).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﻭﺳﺘﻲ ﺑﺎ ﻛﺎﻓﺮﺍﻥ ﺩﺭ ﻗﺮﺁﻥ ﻣﻜﺮﺭ ﻧﻬﻲ ﺷﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﻭﺳﺖ ﺧﺪﺍ ﺩﺷﻤﻦ ﺍﻭ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ ﻣﮕﺮ ﺩﺭ ﻇﺎﻫﺮ‪ ،‬ﺁﻥ ﻫﻢ ﺑﺮﺍﻱ ﺗﻘﻴﻪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ‪ ،‬ﻭﺗﻘﻴﻪ ﺑﺮﺍﻱ‬
‫ﺣﻔﻆ ﺩﻳﻦ ﻭ ﺟﺎﻥ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻣﻮﺭﺩﻳﻜﻪ ﺩﻭﺳﺘﻲ ﺑﺎ ﻛﺎﻓﺮ ﺑﻌﻨﻮﺍﻥ ﺗﻘﻴﻪ ﻣﻮﺟﺐ ﺭﻳﺨﺘﻦ‬
‫ﺧﻮﻥ ﻣﺴﻠﻤﺎﻧﻲ ﮔﺮﺩﺩ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺗﻘﻴﻪ ﮔﺎﻫﻲ ﺣﺮﺍﻡ ﻭ ﮔﺎﻫﻲ ﻭﺍﺟﺐ ﻭ ﮔﺎﻫﻲ‬

‫ﺟﺎﺋﺰ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺑﺮ ﺗﻬﺪﻳﺪ ﻋﻈﻴﻤﻲ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣﺎ ﺩﺭ‬
‫ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺗﻘﻴﻪ ﺭﺍ ﻣﻔﺼﻼ ﻧﻮﺷﺘﻪﺍﻳﻢ‪.‬‬
‫‪              ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﺁﻧﭽﻪ ﺩﺭ ﺳﻴﻨﻪﻫﺎﻱ ﺷﻤﺎﺳﺖ‪ ،‬ﭘﻨﻬﺎﻥ ﺩﺍﺭﻳﺪ ﻭ ﻳﺎ ﻇﺎﻫﺮ ﺳﺎﺯﻳﺪ ﺧﺪﺍ ﺁﻥ ﺭﺍ‬
‫ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻥﻫﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ‬
‫ﺗﻮﺍﻧﺎﺳﺖ‪(29).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺧﺪﺍ ﺍﺯ ﺩﻭﺳﺘﻲ ﻛﻔﺎﺭ ﻧﻬﻲ ﻧﻤﻮﺩ‪ ،‬ﭼﻮﻥ ﺩﻭﺳﺘﻲ ﺃﻣﺮ ﻗﻠﺒﻲ ﺍﺳﺖ‪ ،‬ﺩﺭ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ ﺗﻤﺎﻡ ﺃﻣﻮﺭ ﻗﻠﺒﻲ ﺷﻤﺎ ﺭﺍ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﭼﻪ ﺍﻳﻤﺎﻥ ﻭ ﭼﻪ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﻭ ﭼﻪ‬
‫ﺳﺎﻳﺮ ﺻﻔﺎﺕ‪.‬‬
‫‪              ‬‬

‫‪            ‬‬
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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪378‬‬

‫‪            ‬‬

‫‪            ‬‬
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‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺭﻭﺯﻱ ﻛﻪ ﻫﺮ ﻛﺲ ﻫﺮ ﭼﻪ ﻛﺮﺩﻩ ﺍﺯ ﺧﻴﺮ ﺣﺎﺿﺮ ﻣﻲﻳﺎﺑﺪ‪ ،‬ﻭ ﻫﺮ ﻛﻪ ﻛﺎﺭ ﺑﺪﻱ‬

‫ﻛﺮﺩﻩ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﻴﻦ ﺍﻭ ﻭ ﺁﻥ ﺑﺪﻱ ﻓﺎﺻﻠﺔ ﺩﻭﺭ ﻭ ﺯﻳﺎﺩﻱ ﺑﺎﺷﺪ‪ ،‬ﻭﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺍﺯ‬
‫ﻋﻘﺎﺏ ﺧﻮﺩ ﺑﺮ ﺣﺬﺭ ﻣﻲﺩﺍﺭﺩ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ)‪ (30‬ﺑﮕﻮ ﺍﮔﺮ ﺧﺪﺍ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﻳﺪ ﻣﺮﺍ ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ ﻭ ﮔﻨﺎﻫﺎﻥ ﺷﻤﺎ ﺭﺍ‬
‫ﺑﻴﺎﻣﺮﺯﺩ ﻭ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (31‬ﺑﮕﻮ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ‬
‫ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ‪(32).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺑﺮ ﺗﺠﺴﻢ ﺍﻋﻤﺎﻝ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫ﺑﮕﻮﺋﻴﻢ ﺟﺰﺍﻱ ﻋﻤﻞ ﻛﻪ ﻣﺴﺒﺐ ﺍﺯ ﻋﻤﻞ ﺍﺳﺖ ﺣﺎﺿﺮ ﻣﻲﻳﺎﺑﺪ ﻭ ﻣﺠﺎﺯﺍ ﺍﻃﻼﻕ ﺳﺒﺐ ﺷﺪﻩ‬
‫ﺑﺮ ﻣﺴﺒﺐ‪ ،‬ﻭ ﻳﺎ ﺑﮕﻮﺋﻴﻢ ﭘﺮﻭﻧﺪﻩ ﻭ ﺿﺒﻂ ﺁﻥ ﺭﺍ ﺣﺎﺿﺮ ﻣﻲﻳﺎﺑﺪ‪ .‬ﻭﻟﻲ ﻇﺎﻫﺮ ﻫﻤﺎﻥ ﻣﻌﻨﺎﻱ‬

‫ﺍﻭﻝ ﻭ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺑﺮ ﺗﺠﺴﻢ ﺁﻥ ﺗﻮﺍﻧﺎﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...     :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺍﺩﻋﺎﻱ ﻣﺤﺒﺖ ﺧﺪﺍ ﺑﺪﻭﻥ ﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ ﻭﺍﻗﻌﻴﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ ﻧﺸﺎﻧﺔ‬

‫ﺻﺪﻕ ﺍﺩ‪‬ﻋﺎ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻋﺮﺍﺽ ﺍﺯ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ‬

‫ﻣﻮﺟﺐ ﻛﻔﺮ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻣﺘﻔﺮﻉ ﺑﺮ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪.      :‬‬

‫‪ *          ‬‬

‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺭﺍﺳﺘﻴﻜﻪ ﺧﺪﺍ ﺑﺮﮔﺰﻳﺪ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻭ ﺧﺎﻧﺪﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺧﺎﻧﺪﺍﻥ ﻋﻤﺮﺍﻥ ﺭﺍ ﺑﺮ‬
‫ﺟﻬﺎﻧﻴﺎﻥ)‪ (33‬ﺍﻳﻦ ﺩﻭ ﻧﮋﺍﺩ ﺑﻌﻀﻲ ﺍﺯ ﺑﻌﺾ ﺩﻳﮕﺮ ﻭ ﺧﺪﺍ ﺷﻨﻮﺍ ﻭ ﺩﺍﻧﺎﺳﺖ‪(34).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺻﻨﺎﻑ ﺑﺸﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻝ ﺍﺑﺮﺍﻫﻴﻢ ﺣﻀﺮﺕ‬
‫ﺍﺳﻤﺎﻋﻴﻞ ﻭ ﺍﺳﺤﺎﻕ ﻭ ﻳﻌﻘﻮﺏ ﻭ ﺳﺎﻳﺮ ﺃﻧﺒﻴﺎء ﺗﺎ ﻣﺤﻤﺪص ﺍﺳﺖ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻝﻋﻤﺮﺍﻥ‪،‬‬
 ‫‪379‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻋﻤﺮﺍﻥ ﺑﻦ ﻣﺎﺷﺎﻥ ﭘﺪﺭ ﺣﻀﺮﺕ ﻣﺮﻳﻢ‪ ‬ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻋﻤﺮﺍﻥ ﺍﺯ ﻧﺴﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ‬
‫ﺑﻦ ﺍﻳﺸﺎ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﻋﻤﺮﺍﻥ ﭘﺪﺭ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﺑﺎﺷﺪ ﻛﻪ ﻓﺮﺯﻧﺪ‬
‫ﻳﺼﻬﺮﺑﻦ ﻓﺎﻫﺚ ﺑﻦ ﻻﻭﻱ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﺍﺳﺤﺎﻕ‪ ‬ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،     :‬ﻳﻌﻨﻲ‪ :‬ﻓﯽ اﻷﺧﻼق و اﻻﻧﻘﻴﺎد ﻣﻦ اﷲ‪.‬‬

‫‪              ‬‬

‫‪           ‬‬
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‫‪            ‬‬

‫‪         ‬‬
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‫‪            ‬‬

‫‪                  ‬‬

‫‪ ‬‬
‫*‬

‫ﻗﺼﺔ ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﻭ ﻣﺎﺩﺭﺵ ﺣﻨﻪ ﺯﻭﺟﺔ ﻋﻤﺮﺍﻥ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺯﻥ ﻋﻤﺮﺍﻥ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮﺍﺳﺘﻲ ﻣﻦ ﻧﺬﺭ ﻛﺮﺩﻩﺍﻡ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭ‬
‫ﺷﻜﻢ ﻣﻦ ﺍﺳﺖ ﺑﺮﺍﻱ ﺗﻮ ﺁﺯﺍﺩ ﻧﻤﺎﻳﻢ‪ ،‬ﭘﺲ ﺍﺯ ﻣﻦ ﺑﭙﺬﻳﺮ‪ ،‬ﺯﻳﺮﺍ ﻓﻘﻂ ﺗﻮ ﺷﻨﻮﺍﻱ ﺩﺍﻧﺎﺋﻲ)‪(35‬‬
‫ﭘﺲ ﭼﻮﻥ ﺑﺎﺭ ﺧﻮﺩ ﺑﮕﺬﺍﺷﺖ‪ ،‬ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﻦ ﺣﻤﻞ ﺧﻮﺩ ﺭﺍ ﺩﺧﺘﺮ ﻧﻬﺎﺩﻡ‪ ،‬ﻭ ﺧﺪﺍ‬
‫ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﻧﻬﺎﺩ‪ ،‬ﻭ ﭘﺴﺮ ﻣﺎﻧﻨﺪ ﺩﺧﺘﺮ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﻦ ﺍﻭ ﺭﺍ ﻣﺮﻳﻢ ﻧﺎﻣﻴﺪﻡ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺑﺎ‬
‫ﻓﺮﺯﻧﺪﺍﻧﺶ ﺍﺯ ﺷﺮ ﺷﻴﻄﺎﻥ ﺭﺍﻧﺪﻩ ﺷﺪﻩ ﺩﺭ ﭘﻨﺎﻩ ﺗﻮ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻢ)‪ (36‬ﭘﺲ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺍﻭ ﺭﺍ‬
‫ﭘﺬﻳﺮﻓﺖ ﭘﺬﻳﺮﺵ ﻧﻴﻜﻮ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﻧﻤﻮﻱ ﻭ ﭘﺮﻭﺭﺷﻲ ﻧﻴﻜﻮ ﺩﺍﺩ ﻭ ﺯﻛﺮﻳﺎ ﺭﺍ ﺳﺮﭘﺮﺳﺖ ﻭﻱ‬
‫ﻛﺮﺩ‪ ،‬ﻫﺮﮔﺎﻩ ﺯﻛﺮﻳﺎ ﻭﺍﺭﺩ ﺩﺭ ﻣﺤﺮﺍﺏ ﻋﺒﺎﺩﺕ ﺍﻭ ﻣﻲﺷﺪ ﻧﺰﺩ ﺍﻭ ﺭﻭﺯﻱ ﻣﻲﻳﺎﻓﺖ‪ ،‬ﻣﻲﮔﻔﺖ‪:‬‬
‫ﺍﻱ ﻣﺮﻳﻢ ﺍﻳﻦ ﺍﺯ ﻛﺠﺎ ﺑﺮﺍﻱ ﺗﻮ ﺁﻣﺪﻩ؟ ﺍﻭ ﻣﻲﮔﻔﺖ‪ :‬ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ‪ ،‬ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﺮ‬
‫ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻭﻥ ﺣﺴﺎﺏ ﺭﻭﺯﻱ ﻣﻲﺩﻫﺪ‪(37).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪380‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺣﻨﻪ ﺯﻥ ﻋﻤﺮﺍﻥ ﺩﺭ ﺣﺎﻝ ﭘﻴﺮﻱ ﻭﻧﺎﺯﺍﺩﻱ ﻧﺬﺭ ﻛﺮﺩ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻓﺮﺯﻧﺪﻱ‬

‫ﻋﻄﺎء ﻛﻨﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺁﺯﺍﺩ ﮔﺬﺍﺭﺩ ﺑﺮﺍﻱ ﺧﺪﻣﺖ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺧﺎﻧﻮﺍﺩﺓ ﺃﻧﺒﻴﺎء‪ ‬ﻧﺬﺭ ﺑﺮﺍﻱ ﺧﺪﺍ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺍﺯ ﺁﺧﺮ ﺁﻳﻪ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻧﺬﺭ ﺑﺮﺍﻱ ﻏﻴﺮﺧﺪﺍ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻃﺮﻑ ﻧﺬﺭ ﻭ ﭘﻴﻤﺎﻥ ﺑﺎﻳﺪ ﺷﻨﻮﺍ‬
‫ﻭﺣﺎﺿﺮ ﻭﺩﺍﻧﺎ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻏﻴﺮ ﺧﺪﺍ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ‪.‬‬

‫‪              ‬‬

‫‪           ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫‪             ‬‬

‫‪          ‬‬ ‫‪  ‬‬
‫‪40‬‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺩﺭ ﺁﻧﺠﺎ ﺯﻛﺮﻳﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻧﺪ‪ ،‬ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩ‬
‫ﻓﺮﺯﻧﺪ ﭘﺎﻛﻴﺰﻩﺍﻱ ﺑﻪ ﻣﻦ ﻋﻄﺎ ﻛﻦ‪ ،‬ﺑﻲﮔﻤﺎﻥ ﺗﻮ ﺷﻨﻮﻧﺪﺓ ﺩﻋﺎﺋﻲ)‪ (38‬ﭘﺲ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻭ ﺭﺍ ﻧﺪﺍء‬
‫ﻛﺮﺩﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﻣﺤﺮﺍﺏ ﺑﻪ ﻧﻤﺎﺯ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺗﻮ ﻣﮋﺩﺓ ﻓﺮﺯﻧﺪﻱ ﻣﻲﺩﻫﺪ‬
‫ﺑﻨﺎﻡ ﻳﺤﻴﻲ ﻛﻪ ﺗﺼﺪﻳﻖ ﻛﻨﻨﺪﺓ ﻛﻠﻤﺔ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺁﻗﺎﺋﻲ ﺑﺎﺷﺪ ﺧﻮﺩﺩﺍﺭ ﺍﺯ ﺷﻬﻮﺍﺕ ﻭ‬
‫ﭘﻴﻤﺒﺮﻱ ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍﺳﺖ)‪ (39‬ﺯﻛﺮﻳﺎ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﭼﮕﻮﻧﻪ ﻣﺮﺍ ﻓﺮﺯﻧﺪﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‬
‫ﻭﺣﺎﻝ ﺁﻧﻜﻪ ﭘﻴﺮﻱ ﻣﺮﺍ ﺭﺳﻴﺪﻩ ﻭ ﻫﻤﺴﺮﻡ ﻧﺎﺯﺍ ﺍﺳﺖ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﺳﺖ ﺧﺪﺍ ﺁﻧﭽﻪ‬
‫ﺑﺨﻮﺍﻫﺪ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ)‪ (40‬ﺯﻛﺮﻳﺎ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮﺍﻳﻢ ﻧﺸﺎﻧﻪﺍﻱ ﻗﺮﺍﺭ ﺑﺪﻩ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﻧﺸﺎﻧﺔ‬
‫ﺗﻮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺭﻭﺯ ﺑﺎ ﻣﺮﺩﻡ ﺟﺰ ﺑﻪ ﺭﻣﺰ ﺳﺨﻦ ﻧﮕﻮﺋﻲ‪ ،‬ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺑﺴﻴﺎﺭ ﻳﺎﺩ‬
‫ﻛﻦ ﻭ ﺷﺐ ﻭ ﺭﻭﺯ ﺍﻭ ﺭﺍ ﺑﻪ ﭘﺎﻛﻲ ﺑﺴﺘﺎﻱ ﻭ ﺗﺴﺒﻴﺢ ﺑﮕﻮ‪(41).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﺯﻛﺮﻳﺎ ﺩﻳﺪ ﻣﻴﻮﻩﻫﺎﻱ ﺯﻣﺴﺘﺎﻧﻲ ﺩﺭ‬
‫ﺗﺎﺑﺴﺘﺎﻥ ﻭ ﺗﺎﺑﺴﺘﺎﻧﻲ ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﺑﻪ ﻃﻮﺭ ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ ﺑﺮﺍﻱ ﻣﺮﻳﻢ ﺁﻣﺪﻩ‪ ،‬ﺍﻭ ﻧﻴﺰ ﺩﺭ ﻟﻄﻒ‬
 ‫‪381‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺧﺪﺍ ﻃﻤﻊ ﻛﺮﺩ‪ ،‬ﻭ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺑﻪ ﻃﻮﺭ ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ ﺍﺯ ﺯﻥ ﻧﺎﺯﺍﻱ ﺍﻭ ﻓﺮﺯﻧﺪﻱ ﺑﻪ ﺍﻭ‬

‫ﻋﻄﺎ ﺷﻮﺩ‪   .‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺟﻤﻌﻲ ﺍﺯ ﻣﻠﻚ ﺍﻭ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩﻧﺪ‪ ،‬ﻭﻟﻲ‬
‫ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺟﺒﺮﺋﻴﻞ ﺍﻭ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺟﺒﺮﺋﻴﻞ ﺭﺋﻴﺲ ﻣﻼﺋﻜﻪ ﺑﻮﺩﻩ ﻭ ﻫﻤﺮﺍﻫﺶ‬
‫ﻣﻼﺋﻜﺔ ﺩﻳﮕﺮ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﻳﺤﻴﻲ ﺭﺍ ﺑﻪ ﺧﺼﺎﻟﻲ ﺗﻤﺠﻴﺪ ﻛﺮﺩﻩ‪ :‬ﻳﻜﻲ ﺁﻧﻜﻪ‬

‫ﻣﺼﺪﻕ‪   ‬ﺍﺳﺖ‪ ،‬ﻭ ﻛﻠﻤﺎﺕ ﺍﷲ ﻣﺨﻠﻮﻗﺎﺕ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﻋﻴﺴﻲ ﻧﻴﺰ‬
‫ﻣﺨﻠﻮﻕ ﺧﺪﺍ ﻣﻲﺑﺎﺷﺪ ﻛﻠﻤﺔ ﺍﷲ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺤﻴﻲ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩ ﻭﺑﻪ ﺃﻣﺮ ﻭ ﻧﻬﻲ‬
‫ﺗﺸﺮﻳﻌﻲ ﻛﻠﻤﺎﺕ ﺍﷲ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﺩﺭﻣﻮﻗﻌﻲ ﻛﻪ ﺯﻛﺮﻳﺎ ﻓﺮﺯﻧﺪ ﺧﻮﺍﺳﺖ ﺻﺪ ﻭ ﻳﺎ ﺻﺪ ﻭ‬

‫ﺑﻴﺴﺖ ﺳﺎﻝ ﻋﻤﺮ ﺩﺍﺷﺖ‪ ،‬ﻭ ﻋﻴﺎﻝ ﺍﻭ ‪ 98‬ﺳﺎﻝ ﻋﻤﺮ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ...  ‬ﺍﻳﻦ ﺍﺳﺘﻜﻪ ﻫﺮ ﻭﻗﺖ ﺯﺑﺎﻧﺖ ﺍﺯ ﺳﺨﻦ ﺑﺎ ﻣﺮﺩﻡ ﺑﻨﺪ ﺁﻣﺪ ﻭ ﺭﺍﺟﻊ ﺑﻪ‬
‫ﺃﻣﻮﺭ ﺩﻧﻴﺎ ﻧﺘﻮﺍﻧﺴﺘﻲ ﺟﺰ ﺑﺮﻣﺰ ﺳﺨﻦ ﮔﻮﺋﻲ‪ ،‬ﻧﺸﺎﻧﺔ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻄﻔﺔ ﺣﻀﺮﺕ ﻳﺤﻴﻲ‬
‫ﻣﻨﻌﻘﺪ ﺷﺪﻩ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻌﺠﺰﻩﺍﻱ ﺑﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺯﺑﺎﻥ ﺍﻭ ﺩﺭ ﻣﻮﻗﻊ ﺗﺴﺒﻴﺢ ﻭ ﺫﻛﺮ ﺑﻨﺪ ﻧﻤﻲﺁﻣﺪ ﻭﻟﻲ‬
‫ﺍﺯ ﺗﻜﻠﻢ ﺑﻪ ﺃﻣﻮﺭ ﺩﻧﻴﺎ ﺑﻨﺪ ﻣﻲﺁﻣﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺷﺎﺭﻩ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﻣﻲﻓﻬﻤﺎﻧﺪ‪.‬‬
‫‪         ‬‬

‫‪        ‬‬

‫*‬ ‫*‬

‫‪            ‬‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﻓﺮﺷﺘﮕﺎﻥ ﮔﻔﺘﻨﺪ ﺍﻱ ﻣﺮﻳﻢ ﺑﺮﺍﺳﺘﻲ ﺧﺪﺍ ﺑﺮﮔﺰﻳﺪﺕ ﻭ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﺪﺕ‬
‫ﻭﺗﻮ ﺭﺍ ﺑﺮ ﺯﻧﺎﻥ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺮﺗﺮﻱ ﺩﺍﺩ)‪ (42‬ﺍﻱ ﻣﺮﻳﻢ ﺑﺮﺍﻱ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺧﺎﺿﻊ ﺑﺎﺵ ﻭﺳﺠﺪﻩ‬
‫ﻛﻦ ﻭ ﺑﺎ ﻓﺮﻭﺗﻨﺎﻥ ﻓﺮﻭﺗﻦ ﺑﺎﺵ)‪ (43‬ﺍﻳﻦ ﺧﺒﺮﻱ ﺍﺯ ﺍﺧﺒﺎﺭ ﻏﻴﺐ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﻮ ﻭﺣﻲ ﻛﺮﺩﻳﻢ‬
‫ﻭ ﺗﻮ ﻧﺒﻮﺩﻱ ﻭﻗﺘﻲ ﻛﻪ ﻗﻠﻤﻬﺎﻳﺸﺎﻥ ﺭﺍ ﻣﻲﺍﻧﺪﺍﺧﺘﻨﺪ ﻛﻪ ﻛﺪﺍﻣﺸﺎﻥ ﻣﺮﻳﻢ ﺭﺍ ﻛﻔﺎﻟﺖ ﻛﻨﻨﺪ‬
‫ﻭﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻧﺰﺍﻉ ﻣﻲﻛﺮﺩﻧﺪ ﺗﻮ ﻧﺒﻮﺩﻱ‪(44).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪382‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪  :‬ﻣﻜﺮّﺭ ﺷﺪﻩ ﻭﺑﺮﺍﻱ ﺗﺄﻛﻴﺪ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻭﻝ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ؛ ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺑﺮﺍﻱ ﺧﺪﻣﺖ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺗﺮﺑﻴﺖ ﺗﻮ ﺑﺰﺭﮔﺎﻥ‬
‫ﻭ ﻋﻠﻤﺎﻱ ﺩﻳﻦ ﺭﺍﻭﺍﺩﺍﺷﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺩﻭﻡ ﺁﻥ ﺍﺳﺖ ﻛﻪ؛ ﺗﻮ ﺭﺍ ﺑﺮ ﺯﻧﺎﻥ ﺯﻣﺎﻧﺖ ﺑﺮﺗﺮﻱ‬
‫ﺩﺍﺩ ﻭ ﻓﺮﺯﻧﺪﻱ ﻣﺎﻧﻨﺪ ﻋﻴﺴﻲ ﻛﻪ ﻧﺸﺎﻧﺔ ﻗﺪﺭﺕ ﺣﻖ ﺑﻮﺩ ﺑﻪ ﺗﻮ ﻛﺮﺍﻣﺖ ﻛﺮﺩ‪ .‬ﻭ ﻇﺎﻫﺮ ﺟﻤﻠﺔ‬
‫‪   ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﺑﺮ ﺯﻧﺎﻥ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺑﺮﺗﺮﻱ ﺩﺍﺭﺩ ﻧﻪ‬
‫ﻓﻘﻂ ﺑﺮ ﺯﻧﺎﻥ ﺯﻣﺎﻥ ﺧﻮﺩﺵ‪ ،‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺧﺪﺍ ﭼﻬﺎﺭ ﺯﻥ ﺭﺍ ﺑﺮ ﺯﻧﺎﻥ‬
‫ﺩﻳﮕﺮﻱ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ‪ :‬ﺁﺳﻴﻪ‪ ،‬ﻭ ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﻭ ﺣﻀﺮﺕ ﺧﺪﻳﺠﻪ ﻭﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ‪ .‬ﻭﻟﻲ‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺯﻧﺎﻧﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻌﺮﻓﻲ ﻧﺎﻣﻪ ﺩﺍﺷﺘﻪ ﻭﻣﻤﺪﻭﺡ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﺑﻌﻴﺪ ﺍﺳﺖ ﺑﺎ‬
‫ﺯﻧﺎﻧﻲ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﻣﻌﺮﻓﻲ ﻧﺸﺪﻩﺍﻧﺪ ﻣﺴﺎﻭﻱ ﻭ ﻳﺎ ﺩﺭ ﺩﺭﺟﺔ ﭘﺎﻳﻴﻦﺗﺮ ﺑﺎﺷﻨﺪ ﺑﻠﻜﻪ‬
‫ﺯﻧﺎﻥ ﻣﺬﻛﻮﺭﻩ ﻭﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻣﺎﻧﻨﺪ ﺣﻀﺮﺕ ﻣﺮﻳﻢ‪ ‬ﻭ ﺯﻥ ﻓﺮﻋﻮﻥ ﻭ ﻣﺎﺩﺭ‬
‫ﻣﻮﺳﻲ ﻭ ﺳﺎﺭﺍ ﺯﻥ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﻣﻘﺎﻣﺸﺎﻥ ﺑﺎﻻﺗﺮ ﻭ ﺍﺭﺟﻤﻨﺪﺗﺮ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮﺍﻱ‬
‫ﺍﻫﻤﻴﺖ ﻭ ﺷﺮﺍﻓﺖ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ‪ ‬ﻧﻴﺰ ﺑﻪ ﺁﻳﺔ ﻣﺒﺎﻫﻠﻪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺷﺮﺍﻓﺖ ﺣﻀﺮﺕ‬
‫ﺧﺪﻳﺠﻪ‪ ‬ﺑﻪ ﺁﻳﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺍﺯﻭﺍﺝ ﻧﺒﻲص ﺍﺳﺘﻨﺎﺩ ﻧﻤﻮﺩ‪.‬‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺍﺯ ﺗﻬﻤﺖ ﻳﻬﻮﺩ ﺣﻔﻆ ﻛﺮﺩ‪ ،‬ﻭﺷﻬﺎﺩﺕ ﺑﻪ‬

‫ﭘﺎﻛﻲ ﺩﺍﺩ ﺑﻪ ﺗﻮﺳﻂ ﻫﻤﻴﻦ ﺁﻳﺎﺕ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ...    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍ ﺍﺯ ﺃﺧﺒﺎﺭ ﻣﺬﻛﻮﺭﻩ ﺑﻲﺧﺒﺮ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻦ ﺃﻣﻮﺭ ﻏﻴﺒﻲ ﺍﻃﻼﻋﻲ ﻧﺪﺍﺷﺘﻪ‪،‬‬
‫ﻭﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻣﻨﺖ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﻭ ﺑﻪ ﺗﻮﺳﻂ ﻭﺣﻲ ﺍﻭ ﺭﺍ ﺇﺧﺒﺎﺭ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ‬

‫ﺟﻤﻠﺔ‪ ...   :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺰﺭﮔﺎﻥ ﺑﻴﺖﺍﻟﻤﻘﺪﺱ ﻭ ﻣﺘﻮﻟﻴﺎﻥ ﺁﻥ ﻧﺰﺍﻉ‬
‫ﺩﺍﺷﺘﻨﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻛﺪﺍﻣﺸﺎﻥ ﻛﻔﺎﻟﺖ ﻭ ﺗﺮﺑﻴﺖ ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﮔﻴﺮﻧﺪ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﺭﺍﺩﺗﻲ ﻛﻪ ﺑﻪ ﭘﺪﺭﺵ ﻋﻤﺮﺍﻥ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﻋﻼﻗﺔ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﻛﻨﻨﺪ‪ ،‬ﺑﻪ‬
‫ﺍﺿﺎﻓﻪ ﻛﺮﺍﻣﺎﺗﻲ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻟﺬﺍ ﻗﺮﻋﻪﻛﺸﻲ ﻛﺮﺩﻧﺪ‪ .‬ﻭ ﻗﻠﻤﻬﺎﻱ ﻗﺮﻋﻪ ﺭﺍ ﻛﻪ ﻧﺎﻡ‬
‫ﺍﺷﺨﺎﺹ ﺭﺍ ﺑﺮ ﻗﻠﻤﻬﺎ ﻣﻲﻧﻮﺷﺘﻨﺪ ﺑﺮ ﻫﺮ ﻗﻠﻤﻲ ﻧﺎﻣﻲ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺁﺏ ﻣﻲﺍﻓﻜﻨﺪﻧﺪ‪ ،‬ﭘﺲ‬
 383 – ‫( ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ‬3) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ ﭘﺲ ﻗﻠﻤﻲ ﻛﻪ‬.‫ ﺍﻭ ﻣﻲﺁﻳﺪ ﺗﻜﻔﻞ ﻛﻨﺪ‬،‫ﻗﻠﻤﻲ ﻛﻪ ﺭﻭﻱ ﺁﺏ ﻣﻲﺁﻣﺪ ﻧﺎﻡ ﻫﺮ ﻛﺲ ﺑﺮ ﺁﻥ ﺑﻮﺩ‬

.‫ ﻭ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ ﺍﻭ ﺑﺎﻳﺪ ﺗﻜﻔﻞ ﻛﻨﺪ‬،‫ ﺭﻭﻱ ﺁﺏ ﺁﻣﺪ‬،‫ﺑﻨﺎﻡ ﺣﻀﺮﺕ ﺯﻛﺮﻳﺎ ﺑﻮﺩ‬

           

          
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          
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   

            

  

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‫ ﺍﻱ ﻣﺮﻳﻢ ﺑﺮﺍﺳﺘﻲ ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺑﺸﺎﺭﺕ ﻣﻲﺩﻫﺪ ﺑﻪ‬:‫ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻓﺮﺷﺘﮕﺎﻥ ﮔﻔﺘﻨﺪ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ‬،‫ﻛﻠﻤﻪﺍﻱ ﺍﺯ ﺧﻮﺩ ﻛﻪ ﻧﺎﻡ ﺍﻭ ﻣﺴﻴﺢ ﻋﺴﻲ ﭘﺴﺮ ﻣﺮﻳﻢ ﺍﺳﺖ‬
‫ ﻭ‬،‫( ﻭ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﻭ ﺣﺎﻝ ﻧﻴﺮﻭﻣﻨﺪﻱ ﺑﺎ ﻣﺮﺩﻡ ﺳﺨﻦ ﮔﻮﻳﺪ‬45)‫ﺁﺑﺮﻭﻣﻨﺪ ﻭ ﺍﺯ ﻣﻘﺮﺑﻴﻦ ﺍﺳﺖ‬
‫( ﻣﺮﻳﻢ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﭼﮕﻮﻧﻪ ﺑﺮﺍﻱ ﻣﻦ ﻓﺮﺯﻧﺪﻱ ﻣﻲﺷﻮﺩ ﻭ‬46)‫ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍﺳﺖ‬
‫ ﭼﻮﻥ‬،‫ ﺧﺪﺍ ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﻲﺁﻓﺮﻳﻨﺪ ﺁﻧﭽﻪ ﺑﺨﻮﺍﻫﺪ‬:‫ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺮﺍ ﺑﺸﺮﻱ ﻣﺲ ﻧﻜﺮﺩﻩ؟ ﮔﻔﺖ‬
(47).‫ ﭘﺲ ﻣﻮﺟﻮﺩ ﻣﻲﺷﻮﺩ‬،‫ﺃﻣﺮﻱ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﺁﻥ ﻣﻲﮔﻮﻳﺪ ﺑﺎﺵ‬

‫ ﻇﺎﻫﺮ ﻗﺮﺁﻥ‬،‫ ﻳﻌﻨﻲ ﻣﺨﻠﻮﻗﻲ ﺑﻨﺎﻡ ﻣﺴﻴﺢ‬،‫ ﻛﻠﻤﺔ ﺗﻜﻮﻳﻨﻲ ﺍﺳﺖ‬، ‫ ﻣﻘﺼﻮﺩ ﺍﺯ‬:‫ﻧﻜﺎﺕ‬
:‫ ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬،‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺴﻴﺢ ﻭ ﻋﻴﺴﻲ ﺩﻭ ﻧﺎﻡ ﺍﺳﺖ ﺑﺮﺍﻱ ﻓﺮﺯﻧﺪ ﻣﺮﻳﻢ‬

‫ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﺑﻪ ﻗﺪﺭﺕ ﺧﺪﺍ ﺳﺨﻦ‬،    
‫ ﻭﺑﺎﺯ ﺩﺭﻛﻬﻮﻟﺖ ﺑﻪ ﺃﻣﺮ ﺧﺪﺍ ﺑﺎ ﻣﺮﺩﻡ‬،‫ ﺳﭙﺲ ﺳﺎﻛﺖ ﻣﻲﺷﻮﺩ ﻣﺎﻧﻨﺪ ﺍﻃﻔﺎﻝ ﺩﻳﮕﺮ‬،‫ﻣﻲﮔﻮﻳﺪ‬
.‫ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ ﻭ ﺑﻪ ﺍﺭﺷﺎﺩ ﻣﻲﭘﺮﺩﺍﺯﺩ‬

        

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             

          
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪384‬‬

‫‪              ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﺍﻭ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ ﻭ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻣﻲﺁﻣﻮﺯﺩ)‪ (48‬ﻭ ﺍﻭ ﺭﺍ ﺭﺳﻮﻟﻲ‬

‫ﺑﻪ ﺳﻮﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻣﻲﻓﺮﺳﺘﺪ )ﺗﺎ ﺑﮕﻮﻳﺪ( ﺣﻘﺎ ﻣﻦ ﻧﺸﺎﻧﻪﺍﻱ )ﻣﻌﺠﺰﻩﺍﻱ( ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ‬
‫ﺁﻭﺭﺩﻩﺍﻡ ﻣﻦ ﺧﻠﻖ ﻣﻲﻛﻨﻢ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﺯ ﮔﻞ ﻣﺎﻧﻨﺪ ﻫﻴﻜﻞ ﻣﺮﻍ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻲﺩﻣﻢ ﺩﺭ ﺁﻥ‪،‬‬
‫ﭘﺲ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﭘﺮﻧﺪﻩﺍﻱ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻛﻮﺭ ﻣﺎﺩﺭﺯﺍﺩ ﻭ ﭘﻴﺴﻲ ﺭﺍ ﺷﻔﺎ ﻣﻲﺩﻫﻢ‪ ،‬ﻭ ﻣﺮﺩﻩ ﺭﺍ‬
‫ﺯﻧﺪﻩ ﻣﻲﻛﻨﻢ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ‪ ،‬ﻭ ﺧﺒﺮ ﻣﻲﺩﻫﻢ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﺧﻮﺭﻳﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ‬
‫ﺧﺎﻧﻪﻫﺎﺗﺎﻥ ﺫﺧﻴﺮﻩ ﻣﻲﻛﻨﻴﺪ‪ ،‬ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﺩﺭﺍﻳﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﻧﺸﺎﻧﻪﺍﻱ ﺍﺳﺖ ﺍﮔﺮ ﺍﻳﻤﺎﻥ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪(49).‬‬
‫ﻧﻜﺎﺕ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻲ ﭘﻴﻐﻤﺒﺮﻱ ﺑﻮﺩﻩ ﺑﺮﺍﻱ‬

‫ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﻧﻪ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﺟﻬﺎﻥ‪ ،‬ﺍﮔﺮﭼﻪ ﺍﺛﺒﺎﺕ ﺷﻲ ﻧﻔﻲ ﻣﺎﻋﺪﺍ ﻧﻤﻲﻛﻨﺪ‪ .‬ﻭﺟﻤﻠﺔ‪  :‬‬

‫‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻫﻤﻪ ﺍﺯ ﺧﺪﺍ ﻭ ﻫﻤﻪ ﻓﻌﻞ‬

‫ﺧﺪﺍ ﺑﻮﺩﻩ‪ .‬ﻭ ﺟﻤﻠﺔ‪      :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻋﻴﺴﻲ‪ ‬ﻓﻘﻂ ﺷﻜﻞ‬
‫ﻣﺮﻏﻲ ﺭﺍ ﺳﺎﺧﺘﻪ ﺁﻥ ﻫﻢ ﺍﺯ ﮔﻞ ﻧﻪ ﺍﺯ ﻋﺪﻡ‪ ،‬ﺯﻳﺮﺍ ﮔﻞ ﺁﻥ ﺭﺍ ﺧﺪﺍ ﺧﻠﻖ ﻧﻤﻮﺩﻩ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺍﻭ ﺩﺭ ﮔﻞ ﺩﻣﻴﺪﻩ‪ ،‬ﻭﻟﻲ ﺧﺪﺍ ﺁﻧﺮﺍ ﭘﺮﻧﺪﻩ ﻧﻤﻮﺩﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪  :‬‬

‫‪ ، ‬ﻳﻌﻨﻲ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﭘﺮﻧﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺧﺪﺍ ﺁﻥ ﮔﻞ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﮔﻮﺷﺖ ﻭ‬

‫ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﭘﺮ ﻭ ﻣﻨﻘﺎﺭ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﻳﻨﻬﺎ ﻛﺎﺭ ﺧﺪﺍ ﺑﻮﺩﻩ‪ .‬ﻓﺮﻣﻮﺩﻩ‪   :‬‬

‫‪ ، ‬ﻳﻌﻨﻲ ﻣﺮﻍﺷﺪﻧﺶ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍﺳﺖ‪ .‬ﻣﺨﺘﺼﺮ ﺍﻳﻨﻜﻪ ﺻﻮﺭﺕ ﻣﺮﻍ ﺭﺍ ﺣﻀﺮﺕ‬

‫ﻋﻴﺴﻲ‪ ‬ﺩﺭﺳﺖ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺮﺍﻱ ﺧﺎﻃﺮ ﺩﻋﺎﻱ ﺍﻭ ﻭﺗﺼﺪﻳﻖ ﺑﻪ ﻧﺒﻮﺕ ﺍﻭ ﺁﻥ ﺭﺍ ﭘﺮﻧﺪﺓ‬
‫ﺣﻘﻴﻘﻲ ﻧﻤﻮﺩﻩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﻣﻌﺠﺰﻩ ﻛﺎﺭ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﺗﺒﺪﻳﻞ ﻣﺎﺩﺓ ﮔﻞ ﺑﻪ ﮔﻮﺷﺖ ﻭ ﭘﻮﺳﺖ ﻭ‬
‫ﺗﻐﻴﻴﺮ ﺟﻮﻫﺮ ﻛﺎﺭ ﺧﺪﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺗﻔﺎﺳﻴﺮ ﺁﻣﺪﻩ ﻋﻴﺴﻲ‪ ‬ﺩﻋﺎ ﻛﺮﺩ ﻭ‬
 ‫‪385‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻬﺎﺩﺕ ﺑﻪ ﻧﺒﻮﺕ ﺍﻭ ﺩﻋﺎﻱ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﺟﺎﺑﺖ ﺭﺳﺎﻧﺪﻩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﺷﻔﺎﺩﺍﺩﻥ‬
‫ﻛﻮﺭ ﻭ ﭘﻴﺲ ﻛﺎﺭ ﺧﺪﺍ ﺑﻮﺩﻩ ﺑﺮﺍﻱ ﺷﻬﺎﺩﺕ ﺑﻪ ﻧﺒﻮﺕ ﺍﻭ ﻭ ﺇﺫﻥ ﺍﷲ ﺩﺭ ﺁﻳﻪ ﺍﺭﺍﺩﻩ ﺍﷲ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻭ ﺃﻣﺎ ﺧﺒﺮﺩﺍﺩﻥ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺧﺎﻧﻪ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﻳﺎ ﺫﺧﻴﺮﻩ ﻣﻲﻛﻨﻨﺪ ﺁﻥ ﻧﻴﺰ ﺑﻪ ﻭﺣﻲ ﺇﻟﻬﻲ‬
‫ﺑﻮﺩﻩ‪ ،‬ﻭﮔﺮﻧﻪ ﻫﻴﭻ ﭘﻴﻐﻤﺒﺮﻱ ﻏﻴﺐ ﻧﻤﻲﺩﺍﻧﺪ ﺟﺰ ﺑﻪ ﺍﺧﺒﺎﺭ ﺇﻟﻬﻲ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺫﻳﻞ ﺗﻤﺎﻡ ﺍﻳﻨﻬﺎ‬

‫ﻓﺮﻣﻮﺩﻩ‪.        :‬‬

‫‪          ‬‬

‫‪  ‬‬ ‫‪        ‬‬
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‫‪          ‬‬
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‫‪            ‬‬

‫‪         ‬‬
‫*‬

‫‪        ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻡ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺗﺼﺪﻳﻖ ﻛﻨﻢ ﺁﻧﭽﻪ ﺭﺍ ﺟﻠﻮ ﻣﻦ ﺍﺳﺖ ﺍﺯ ﺗﻮﺭﺍﺕ‪،‬‬
‫ﻭﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺣﻼﻝ ﮔﺮﺩﺍﻧﻢ ﺑﺮﺍﻳﺘﺎﻥ ﺑﻌﻀﻲ ﺍﺯ ﺁﻧﭽﻪ ﺣﺮﺍﻡ ﺷﺪﻩ ﺑﺮ ﺷﻤﺎ‪ ،‬ﻭ ﺁﻭﺭﺩﻩﺍﻡ ﺑﺮﺍﻱ‬
‫ﺷﻤﺎ ﻣﻌﺠﺰﻩ ﻭ ﺁﻳﺘﻲ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﭘﺲ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍ ﻭﻣﺮﺍ ﻓﺮﻣﺎﻥ ﺑﺮﻳﺪ)‪ (50‬ﺑﺮﺍﺳﺘﻲ‬
‫ﻛﻪ ﺧﺪﺍ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺷﻤﺎﺳﺖ‪ ،‬ﺍﻭ ﺭﺍ ﭘﺮﺳﺘﻴﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﺭﺍﻩ ﺭﺍﺳﺖ)‪ (1‬ﭘﺲ‬
‫ﭼﻮﻥ ﻋﻴﺴﻲ ﻛﻔﺮ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ‪ ،‬ﮔﻔﺖ ﻳﺎﻭﺭﺍﻥ ﻣﻦ ﺑﺴﻮﻱ ﺧﺪﺍ ﻛﻴﺎﻧﻨﺪ؟ ﺣﻮﺍﺭﻳﻮﻥ‬
‫ﮔﻔﺘﻨﺪ ﻣﺎ ﻳﺎﻭﺭﺍﻥ ﺧﺪﺍﺋﻴﻢ‪ ،‬ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﻢ ﻭﮔﻮﺍﻩ ﺑﺎﺵ ﺑﻪ ﺍﻳﻨﻜﻪ ﻣﺎ ﻣﺴﻠﻢ ﻭ‬
‫ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻳﻢ)‪ (52‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺎ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﻛﺮﺩﻩﺍﻱ ﻭ ﭘﻴﺮﻭﻱ ﻛﺮﺩﻳﻢ ﺍﻳﻦ‬
‫ﺭﺳﻮﻝ ﺭﺍ‪ ،‬ﭘﺲ ﻣﺎ ﺭﺍ ﺑﺎ ﮔﻮﺍﻫﺎﻥ ﺑﻨﻮﻳﺲ)‪ (3‬ﻭ ﺍﻳﺸﺎﻥ ﻣﻜﺮ ﻛﺮﺩﻧﺪ ﻭﺧﺪﺍ ﻣﻜﺮ ﻧﻤﻮﺩ‪ ،‬ﻭﺧﺪﺍ‬
‫ﺑﻬﺘﺮﻳﻦ ﻣﻜﺮﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ‪(54).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ ‪ ‬ﺩﺭ ﺁﻳﺔ ‪ 49‬ﻣﻔﻌﻮﻝﻟﻪ ﺑﻮﺩ ﺑﺮﺍﻱ ﻓﻌﻞ ﻣﺠﻬﻮﻝ ﻛﻪ ﺑﻌﺜﺖ ﻣﺤﺬﻭﻑ‬

‫ﺑﺎﺷﺪ‪  ،‬ﻋﻄﻒ ﺑﺮ ‪ ‬ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭﻛﻼﻡ ﺩﻻﻟﺖ ﻣﻲﻛﻨﺪ ﺑﺮ ﺍﻳﻦ ﺣﺬﻑ‪ .‬ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪386‬‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،      :‬ﺁﻥ ﻣﺤﺮﻣﺎﺗﻲ ﺍﺳﺖ ﻛﻪ‬
‫ﻋﻠﻤﺎء ﻭ ﻣﺮﺍﺟﻊ ﻳﻬﻮﺩ ﺑﻪ ﺩﻳﻦ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﺍﻓﺰﻭﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭﺩﻳﺎﻧﺖ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ‬
‫ﺳﻨﮕﻴﻦ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﺎﻧﻨﺪ ﻋﻠﻤﺎﻱ ﺍﺳﻼﻡ ﻛﻪ ﺻﺪﻫﺎ ﺣﺮﺍﻡ ﺑﺮ ﻣﺤﺮﻣﺎﺕ ﺩﻳﻦ ﺧﻮﺩ ﺍﻓﺰﻭﺩﻩ‪،‬‬
‫ﻭﺩﻳﻦ ﻣﺸﻜﻞ ﺑﻐﺮﻧﺠﻲ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻣﻲﮔﻮﻳﺪ ﻫﺮ ﻗﻮﻝ ﻭ‬
‫ﺳﺨﻨﻲ ﺭﺍ ﻣﺮﺩ ﻋﺎﻗﻞ ﺃﻫﻞ ﻫﺪﺍﻳﺖ ﺑﺎﻳﺪ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺘﺎﺏ ﺍﻳﻤﺎﻥ ﻭﻳﺎ ﻛﻔﺮﻱ ﺭﺍ ﻣﻼﺣﻈﻪ‬
‫ﻛﻨﺪ ﻫﺮ ﻛﺪﺍﻡ ﺑﻬﺘﺮ ﻭ ﺑﻪ ﻫﺪﺍﻳﺖ ﻧﺰﺩﻳﻚﺗﺮ ﺍﺳﺖ‪ ،‬ﺁﻥ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ‪ ،‬ﻭﻟﻲ ﺁﻗﺎﻳﺎﻥ ﻣﺮﺍﺟﻊ‬
‫ﺍﺳﻼﻣﻲ ﻫﺮ ﻛﺘﺎﺑﻲ ﺭﺍ ﻳﻌﻨﻲ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺭﺍ ﻃﺒﻖ ﻣﻴﻞ ﺧﻮﺩ ﺣﺮﺍﻡ ﻣﻲﻛﻨﻨﺪ ﻭ ﻳﺎ ﺣﻼﻝ‪،‬‬
‫ﺧﺼﻮﺻﺎ ﻛﺘﺎﺑﻲ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﺪ ﻓﺘﻮﺍﻱ ﺣﺮﻣﺖ ﺁﻥ ﺭﺍ ﻛﻪ ﺣﺮﺍﻡ ﺍﺳﺖ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺁﻥ‬
‫ﺭﺍ ﺍﺯ ﻛﺘﺐ ﺿﻼﻝ ﻣﻲﺷﻤﺮﻧﺪ‪ .‬ﺍﮔﺮ ﺻﺪﺭ ﺍﺳﻼﻡ ﻣﺤﺮﻣﺎﺕ ﺻﺪ ﻋﺪﺩ ﺑﻮﺩﻩ‪ ،‬ﺍﻳﻨﺎﻥ ﻫﺰﺍﺭﺍﻥ‬

‫ﻋﺪﺩ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻭﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...  :‬ﺁﻥ ﻣﺤﺮﻣﺎﺗﻲ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﺧﺪﺍ ﺑﺮ ﻳﻬﻮﺩ ﺣﺮﺍﻡ ﻛﺮﺩ ﺑﻮﺍﺳﻄﺔ ﺟﻨﺎﻳﺎﺗﻲ ﻛﻪ ﻣﺮﺗﻜﺐ ﺷﺪﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻓﺮﻭﺩﻩ‪:‬‬

‫‪)         ‬ﻧﺴﺎء‪(۱۶۰ :‬‬ ‫‪‬‬
‫ﻭ ﺁﻥ ﻣﺤﺮﻣﺎﺕ ﺑﺮﺍﻱ ﻳﻬﻮﺩ ﺑﺎﻗﻲ ﻣﺎﻧﺪ ﺗﺎﺍﻳﻨﻜﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﺁﻣﺪ‪ ،‬ﻭ ﺁﻥ ﺍﺣﻜﺎﻡ‬

‫ﺳﻨﮕﻴﻦ ﺭﺍ ﺑﺮﺩﺍﺷﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻨﺎﻓﺎﺕ ﺑﺎ ﺗﺼﺪﻳﻖ ﺍﻭ ﺑﻪ ﺗﻮﺭﺍﺕ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﺗﻮﺣﻴﺪ ﺧﺎﻟﺺ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺁﻭﺭﺩ‪ ،‬ﻭ‬
‫ﺍﻳﺸﺎﻥ ﺁﻥ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﺗﺜﻠﻴﺚ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺩﻋﻮﺕ ﺑﻪ ﺧﻮﺍﻧﺪﻥ‪ ،‬ﻭ ﭘﺮﺳﺘﺶ ﻛﺮﺩﻥ ﻋﻴﺴﻲ‪‬‬
‫ﻧﻤﻮﺩﻧﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،     :‬ﻛﻔﺮ ﻳﻬﻮﺩﻳﺎﻧﻲ ﺍﺳﺖ ﻛﻪ‬
‫ﺩﺭﺻﺪﺩ ﻗﺘﻞ ﺍﻭ ﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﺣﻀﺮﺕ ﺍﻭ ﮔﻔﺖ‪ :‬ﻳﺎﻭﺭ ﻣﻦ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﻴﺴﺖ؟ ﻋﺪﻩﺍﻱ ﺍﺯ‬
‫ﻣﺮﺩﻡ ﭘﺎﻛﺪﻝ ﺟﺎﻣﻪﺳﻔﻴﺪ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﻳﺎﻭﺭﺍﻥ ﺗﻮﺋﻴﻢ‪ ،‬ﻭ ﻟﺬﺍ ﺍﻳﺸﺎﻥ ﺭﺍﻩ ﺣﻮﺍﺭﻳﻴﻦ ﮔﻔﺘﻨﺪ‪ ،‬ﻭ‬
‫ﺍﻳﺸﺎﻥ ﻣﺎﻫﻲﮔﻴﺮ ﻭ ﮔﺎﺯﺭ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ... :‬ﺗﺎ ﺁﺧﺮ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﻳﻬﻮﺩ ﺳﻌﻲ ﻛﺮﺩﻧﺪ ﺩﺭ ﻗﺘﻞ ﻭﻣﺤﻮ ﺍﻭ ﻭ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩ‪ ،‬ﻭ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻛﻪ ﺷﺨﺼﻲ‬
‫ﺭﺍ ﺑﻪ ﺷﻜﻞ ﻋﻴﺴﻲ‪ ‬ﺩﻳﺪﻧﺪ‪ ،‬ﭘﺲ ﺑﻪ ﺧﻴﺎﻝ ﺍﻳﻨﻜﻪ ﺍﻭ ﻋﻴﺴﻲ‪ ‬ﺍﺳﺖ‪ ،‬ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺩﺍﺭ‬
 ‫‪387‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺁﻭﻳﺨﺘﻨﺪ‪ ،‬ﻭﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﺋﻲ ﺟﺒﺮﺋﻴﻞ ﺍﺯ ﻣﻴﺎ ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﺭﻓﺖ‪ ،‬ﻭ ﻟﺬﺍ‬
‫ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪  :‬ﻭ‪‬ﺃَﻳ‪‬ﺪ‪‬ﻧَﺎﻩ‪ ‬ﺑِﺮُﻭﺡِ ﺍﻟْﻘُﺪ‪‬ﺱِ‪‬‬
‫‪          ‬‬

‫‪            ‬‬

‫‪  ‬‬ ‫‪      ‬‬
‫*‬

‫‪         ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺧﺪﺍ ﮔﻔﺖ ﺍﻱ ﻋﻴﺴﻲ ﻣﻦ ﺗﻮ ﺭﺍ ﻭﻓﺎﺕ ﻣﻲﺩﻫﻢ ﻣﻲﻣﻴﺮﺍﻧﻢ ﻭ ﺗﻮ ﺭﺍ ﺑﻪ‬
‫ﺳﻮﻱ ﺧﻮﺩﻡ ﺑﺎﻻ ﻣﻲﺑﺮﻡ ﻭ ﺗﻮ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻛﻔﺎﺭ ﻧﺠﺎﺕ ﻣﻲﺩﻫﻢ ﻭ ﺍﺯ ﻧﺴﺒﺘﻬﺎﻱ ﻧﺎﺭﻭﺍ ﭘﺎﻙ‬
‫ﻣﻲﻛﻨﻢ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﭘﻴﺮﻭ ﺗﻮﺍﻧﺪ‪ ،‬ﺑﺮﺗﺮﻱ ﻣﻲﺩﻫﻢ ﺑﺮ ﻣﻨﻜﺮﻳﻦ ﺗﻮ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﺳﭙﺲ‬
‫ﺑﺴﻮﻱ ﻣﻦ ﺍﺳﺖ ﺑﺎﺯﮔﺸﺖ ﺷﻤﺎ ﺗﺎ ﺣﻜﻢ ﻛﻨﻢ ﺑﻴﻦ ﺷﻤﺎ ﺩﺭ ﺁﻧﭽﻪ ﻫﻤﻮﺍﺭﻩ ﺍﺧﺘﻼﻑ‬
‫ﻣﻲﻛﺮﺩﻩﺍﻳﺪ)‪ (55‬ﭘﺲ ﺃﻣﺎ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﻮﻧﺪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺑﻪ ﻋﺬﺍﺏ ﺳﺨﺘﻲ ﻋﺬﺍﺑﺸﺎﻥ‬
‫ﻣﻲﻛﻨﻢ ﻭ ﻳﺎﻭﺭﺍﻧﻲ ﺑﺮﺍﻳﺸﺎﻥ ﻧﺒﺎﺷﺪ‪(56).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﻗﺒﺾ‬
‫ﺭﻭﺡ ﺷﺪﻩ ﻭ ﻭﻓﺎﺕ ﻧﻤﻮﺩﻩ ﻭ ﺭﻭﺡ ﺍﻭ ﺑﻪ ﻣﻘﺎﻡ ﺃﻋﻠﻲ ﺭﺳﻴﺪﻩ‪ .‬ﭘﺲ ﺍﺧﺒﺎﺭﻱ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ‬
‫ﺣﻴﺎﺕ ﻭ ﻋﺪﻡ ﻓﻮﺕ ﺍﻭ ﺩﺍﺭﺩ ﻛﻼ ﻣﺨﺪﻭﺵ ﺍﻟﺪﻻﻟﺔ ﻭﻣﺨﺪﻭﺵ ﺍﻟﺴﻨﺪ ﻭ ﻣﺠﻌﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺭﺍ ﺍﺯ ﻧﺴﺒﺖﻫﺎﻱ ﻧﺎﺭﻭﺍﻱ ﻳﻬﻮﺩ‬
‫ﻭﺍﺯ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﺍﻳﺸﺎﻥ ﻧﺠﺎﺕ ﺩﺍﺩﻩ ﻭ ﺷﻬﺎﺩﺕ ﺑﻪ ﭘﺎﻛﻲ ﻣﻮﻟﺪ ﺗﻮ ﻣﻲ ﺩﻫﻢ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫ﺑﮕﻮﺋﻴﻢ ﺍﻳﻦ ﻗﻀﻴﻪ ﺷﺪﻩ ﺑﻪ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﻋﻴﺴﻲ ﺗﻔﻮﻕ ﻭ ﺑﺮﺗﺮﻱ ﺩﺍﺭﻧﺪ ﺑﺮ ﻳﻬﻮﺩ ﺗﺎ‬
‫ﻗﻴﺎﻣﺖ‪ .‬ﻭ ﺍﻳﻦ ﺧﺒﺮ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻫﻤﻪ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﻛﻪ ﺩﻭﻟﺘﻬﺎﻱ‬
‫ﻧﺼﺎﺭﻱ ﻭﻣﺴﻠﻤﻴﻦ ﺗﻔﻮﻕ ﺩﺍﺭﻧﺪ ﺑﺮ ﻳﻬﻮﺩﻳﺎﻥ‪ ،‬ﺍﻳﻦ ﺑﻴﺎﻥ ﺭﺍ ﻣﻔﺴﺮﻳﻦ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﺑﻪ ﻧﻈﺮ ﻣﺎ‬
‫ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﺗﻮ ﻛﻪ ﺣﻘﻴﻘﺘﺎ ﭘﻴﺮﻭ ﺗﻮﺍﻧﺪ ﺑﺮﺗﺮﻱ ﻭ ﺗﻔﻮﻕ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪388‬‬

‫ﺭﺗﺒﻪ ﺩﺍﺭﻧﺪ ﺑﺮ ﻣﻨﻜﺮﻳﻦ ﻭ ﻣﺨﺎﻟﻔﻴﻦ ﺗﻮ ﻫﺮ ﻛﺲ ﺑﺎﺷﺪ ﺗﺎ ﻗﻴﺎﻣﺖ‪ ،‬ﻭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﻔﻮﻕ ﺩﻭﻟﺘﻲ‬

‫ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻧﺼﺎﺭﺍﻱ ﻓﻌﻠﻲ ﭘﻴﺮﻭﻱ ﻋﻴﺴﻲ ﻧﻴﺴﺘﻨﺪ ﻭ ﻣﺼﺪﺍﻕ ‪ ‬ﻧﻤﻲﺑﺎﺷﻨﺪ‪ ،‬ﻫﻤﭽﻨﻴﻦ‬
‫ﻣﺴﻠﻤﻴﻦ ﻧﻪ ﭘﻴﺮﻭ ﺍﺳﻼﻣﻨﺪ ﻭ ﻧﻪ ﭘﻴﺮﻭ ﻋﻴﺴﻲ‪ ‬ﻭ ﻧﻪ ﭘﻴﺮﻭ ﻣﺤﻤﺪص‪ ،‬ﺑﻠﻜﻪ ﭘﻴﺮﻭ ﻫﻮﻱ ﻭ‬
‫ﻫﻮﺱ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺑﺪﻋﺖﻫﺎ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬

‫‪          ‬‬

‫‪        ‬‬ ‫‪‬‬
‫*‬ ‫*‬

‫‪             ‬‬
‫*‬

‫‪     ‬‬ ‫‪      ‬‬
‫*‪0‬‬

‫‪          ‬‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺃﻣﺎ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﻋﻤﻞ ﺷﺎﻳﺴﺘﻪ ﻛﻨﻨﺪ ﻣﺰﺩﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺗﻤﺎﻡ‬
‫ﻣﻲﺩﻫﻢ ﻭ ﺧﺪﺍ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ)‪ (57‬ﺍﻳﻦ ﺭﺍ ﻛﻪ ﺑﺮ ﺗﻮ ﺗﻼﻭﺕ ﻣﻲﻛﻨﻴﻢ ﺍﺯ‬
‫ﺁﻳﺎﺕ ﻭ ﺗﺬﻛﺮﺍﺕ ﺣﻜﻴﻤﺎﻧﻪ ﺍﺳﺖ)‪ (58‬ﺑﺮﺍﺳﺘﻲ ﻣﺜﻞ ﻋﻴﺴﻲ ﻧﺰﺩ ﺧﺪﺍ ﭼﻮﻥ ﻣﺜﻞ ﺁﺩﻡ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺧﺎﻙ ﺁﻓﺮﻳﺪ‪ ،‬ﺳﭙﺲ ﺑﻪ ﺍﻭ ﮔﻔﺖ ﺑﺎﺵ‪ ،‬ﺍﻭ ﻭﺟﻮﺩ ﻳﺎﻓﺖ)‪ (59‬ﺍﻳﻦ ﻗﻮﻝ ﺣﻖ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﺷﻚﺁﻭﺭﺍﻥ ﻣﺒﺎﺵ)‪ (60‬ﭘﺲ ﻫﺮ ﻛﻪ ﺑﺎ ﺗﻮ ﻣﺤﺎﺟﻪ ﻛﻨﺪ)ﺩﺭﺑﺎﺭﺓ‬
‫ﻋﻴﺴﻲ( ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺩﺍﻧﺸﻲ ﻛﻪ ﺑﺮﺍﻱ ﺗﻮ ﺁﻣﺪﻩ‪ ،‬ﺑﮕﻮ ﺑﻴﺎﺋﻴﺪ ﭘﺴﺮﺍﻥ ﻣﺎ ﻭ ﭘﺴﺮﺍﻥ ﺷﻤﺎ‪ ،‬ﻭ ﺯﻧﺎﻥ‬
‫ﻣﺎ ﻭ ﺯﻧﺎﻥ ﺷﻤﺎ‪ ،‬ﻭ ﺧﻮﺩ ﻣﺎ ﻭ ﺧﻮﺩ ﺷﻤﺎ ﺭﺍ ﺩﻋﻮﺕ ﻛﻨﻴﻢ ﺗﺎ ﻣﺒﺎﻫﻠﻪ)ﻧﻔﺮﻳﻦ ﺑﺮ ﻳﻜﺪﻳﮕﺮ(‬
‫ﻛﻨﻴﻢ‪ ،‬ﻭ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻟﻌﻨﺖ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ‪(61).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﻧﺼﺎﺭﺍﻱ ﻧﺠﺮﺍﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻧﺠﺮﺍﻥ ﻣﺤﻠﻲ ﺍﺳﺖ ﺑﻴﻦ ﺣﺠﺎﺯ‬
‫ﻭ ﺷﺎﻡ ﻭ ﻳﻤﻦ‪ .‬ﻭ ﻗﺼﺔ ﺍﻳﺸﺎﻥ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺩﻋﻮﺕ ﺍﺳﻼﻡ ﻣﻨﺘﺸﺮ ﺷﺪ‪ ،‬ﺷﺼﺖ ﻧﻔﺮ‬
‫ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻧﺠﺮﺍﻥ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ ﺑﺮﺍﻱ ﺗﺤﻘﻴﻖ ﺩﺭ ﺃﻣﺮ ﻣﺤﻤﺪص ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﭼﻬﺎﺭ‬
‫ﻧﻔﺮ ﻳﻜﻲ ﺍﻣﻴﺮﺷﺎﻥ ﻋﺒﺪﺍﻟﻤﺴﻴﺢ ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺻﺎﺣﺒﺎﻥ ﺗﺪﺑﻴﺮﺷﺎﻥ ﺑﻨﺎﻡ ﺳﻴﺪ ﻭﺩﻳﮕﺮ ﺍﺯ ﻋﻠﻤﺎﻱ‬
 ‫‪389‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺍﻳﺸﺎﻥ ﺑﻨﺎﻡ ﺍﺑﻮﺣﺎﺭﺛﻪ ﻭ ﺑﺮﺍﺩﺭﺵ ﻛﺮﺯ ﺑﻮﺩ‪ ،‬ﻭ ﺳﻼﻃﻴﻦ ﺭﻭﻡ ﺑﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺣﺘﺮﺍﻡ ﻣﻲﮔﺬﺍﺷﺘﻨﺪ‬
‫ﺑﺮﺍﻱ ﻋﻠﻤﻴﺖ ﻭ ﺧﺪﻣﺎﺕ ﺩﻳﻨﻲ ﺍﻭ‪ ،‬ﺍﻣﻮﺍﻟﻲ ﺑﻪ ﺍﻭ ﻣﻲﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺯ ﻧﺠﺮﺍﻥ ﺣﺮﻛﺖ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﻗﺎﻃﺮ ﺍﺑﻮﺣﺎﺭﺛﻪ ﻟﻐﺰﺵ ﻛﺮﺩ ﻭ ﻧﺰﺩﻳﻚ ﺷﺪ ﻛﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﭘﺮﺕ ﻛﻨﺪ‪ ،‬ﺑﺮﺍﺩﺭ ﺍﻭ ﺑﻨﺎﻡ‬
‫ﻛﺮﺯ ﮔﻔﺖ‪ :‬ﺍﻑ ﺑﺮ ﺍﻳﻦ ﻣﺮﺩ‪ ،‬ﻭ ﻣﻘﺼﻮﺩﺵ ﺣﻀﺮﺕ ﻣﺤﻤﺪص ﺑﻮﺩ‪ ،‬ﺍﺑﻮﺣﺎﺭﺛﻪ ﮔﻔﺖ‪ :‬ﭼﺮﺍ‬
‫ﺑﻪ ﺍﻭ ﺑﺪﻣﻲﮔﻮﺋﻲ‪ ،‬ﺍﻳﻦ ﺑﺮﺍﺩﺭ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﺍﻱ ﻫﻤﺎﻥ ﭘﻴﻤﺒﺮﻱ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﭘﻴﻤﺒﺮ‬
‫ﻣﻲﺩﺍﻧﻲ؟ ﺍﺑﻮﺣﺎﺭﺛﻪ ﮔﻔﺖ‪ :‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﺳﻼﻃﻴﻦ ﺍﻣﻮﺍﻝ ﺑﺴﻴﺎﺭ ﺑﻪ ﻣﺎ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﻣﺎ ﺭﺍ‬
‫ﺍﻛﺮﺍﻡ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺑﻪ ﻣﺤﻤﺪص ﺑﻴﺎﻭﺭﻳﻢ ﻫﺮ ﭼﻪ ﺑﻤﺎ ﺩﺍﺩﻩ ﻗﻄﻊ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﭘﺲ‬
‫ﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺩﺭ ﺩﻝ ﻛﺮﺯ ﺍﺛﺮ ﻛﺮﺩ ﻭ ﺩﺭ ﺩﻝ ﮔﺮﻓﺖ ﻛﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﺩ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺧﺪﻣﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺳﻴﺪ‪ ،‬ﻫﺮ ﺳﻪ ﻧﻔﺮ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﺻﺤﺒﺖ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﮔﺎﻫﻲ ﮔﻔﺘﻨﺪ‪ :‬ﻋﻴﺴﻲ ﺧﺪﺍ ﺑﻮﺩ‪ ،‬ﻭ ﮔﺎﻫﻲ ﮔﻔﺘﻨﺪ ﭘﺴﺮ ﺧﺪﺍ‪ ،‬ﻭ ﮔﺎﻫﻲ ﮔﻔﺘﻨﺪ‪:‬‬
‫ﺳﻮﻣﻲ ﺳﻪ ﺗﺎ ﺑﻮﺩ‪ ،‬ﻭ ﺩﻟﻴﻞﻫﺎ ﻣﻲﺁﻭﺭﺩﻧﺪ ﺑﺮﺍﻱ ﮔﻔﺘﺎﺭ ﺧﻮﺩ ﻛﻪ ﺍﻭ ﻣﺮﺩﻩ ﺯﻧﺪﻩ ﻣﻲﻛﺮﺩ ﻭ ﻛﻮﺭ‬
‫ﻭ ﭘﻴﺲ ﺭﺍ ﺷﻔﺎ ﻣﻲﺩﺍﺩ ﻭﺍﺯ ﻏﻴﺐ ﺧﺒﺮ ﻣﻲﺩﺍﺩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻓﺮﺯﻧﺪ ﺧﺪﺍ ﺑﻮﺩﻥ ﻣﻲﮔﻔﺘﻨﺪ‬
‫ﭼﻮﻥ ﭘﺪﺭ ﻧﺪﺍﺷﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺳﻮﻣﻲ ﺳﻪ ﺗﺎﺳﺖ ﻣﻲﮔﻔﺘﻨﺪ ﭼﻮﻥ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﺁﻳﺎﺕ‬
‫ﺁﺳﻤﺎﻧﻲ ﺧﻮﺩ ﻣﺎ ﭼﻨﻴﻦ ﻛﺮﺩﻳﻢ‪ ،‬ﻭ ﻣﺎ ﭼﻨﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ ،‬ﻭ ﺍﮔﺮ ﺧﺪﺍ ﻳﻜﻲ ﺑﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺑﮕﻮﻳﺪ ﻣﻦ‬
‫ﭼﻨﻴﻦ ﻛﺮﺩﻡ‪ ،‬ﻳﻌﻨﻲ ﻣﺘﻜﻠﻢﻭﺣﺪﻩ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﻓﻌﻼ ﻣﺴﻠﻤﺎﻥ ﺷﻮﻳﺪ‪.‬‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﻣﺴﻠﻤﺎﻧﻴﻢ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺍﺳﻼﻣﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺧﺪﺍ ﻓﺮﺯﻧﺪ‬
‫ﻗﺎﺋﻠﻴﺪ ﻭ ﺻﻠﻴﺐ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﺪ ﻭ ﮔﻮﺷﺖ ﺧﻮﻙ ﻣﻲﺧﻮﺭﻳﺪ؟ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺲ ﭘﺪﺭ ﻋﻴﺴﻲ‬
‫ﻛﻪ ﺑﻮﺩ؟ ﺭﺳﻮﻝ ﺧﺪﺍص ﺳﺎﻛﺖ ﺷﺪ‪ ،‬ﺗﺎ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺑﺮﺍﻳﺸﺎﻥ ﺧﻮﺍﻧﺪ‪ ،‬ﻭ ﻣﻨﺎﻇﺮﻩ ﻛﺮﺩ‪ ،‬ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻣﻲﺩﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﺯﻧﺪﺓ ﺩﺍﺋﻢ ﺍﺳﺖ ﻭ‬
‫ﻧﻤﻲﻣﻴﺮﺩ‪ ،‬ﻭ ﻋﻴﺴﻲ ﻣﺤﻞ ﻓﻨﺎ ﻭ ﻧﻴﺴﺘﻲ ﺍﺳﺖ؟ ﮔﻔﺘﻨﺪ‪ :‬ﺑﻠﻲ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﻪ ﻫﺮ‬
‫ﻓﺮﺯﻧﺪﻱ ﺑﺎﻳﺪ ﺷﺒﻴﻪ ﺑﻪ ﭘﺪﺭﺵ ﺑﺎﺷﺪ‪ .‬ﮔﻔﺘﻨﺪ ﺁﺭﻱ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻥ‬
‫ﺑﺮﭘﺎﺩﺍﺭﻧﺪﻩ ﻭ ﺣﺎﻓﻆ ﻭ ﻧﮕﻬﺪﺍﺭ ﻭ ﺭﻭﺯﻱﺩﻫﻨﺪﺓ ﻫﺮ ﭼﻴﺰﻱ ﺍﺳﺖ؟ ﺁﻳﺎ ﻋﻴﺴﻲ ﭼﻨﻴﻦ ﺻﻔﺎﺗﻲ‬
‫ﺩﺍﺭﺩ؟ ﮔﻔﺘﻨﺪ‪ :‬ﻧﻪ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﻪ ﺑﺮ ﺧﺪﺍ ﭼﻴﺰﻱ ﻣﺨﻔﻲ ﻧﻴﺴﺖ ﭼﻪ ﺩﺭ ﺯﻣﻴﻦ ﻭ ﭼﻪ‬
‫ﺩﺭ ﺁﺳﻤﺎﻥ‪ ،‬ﺁﻳﺎ ﻋﻴﺴﻲ ﭼﻨﻴﻦ ﻋﻠﻤﻲ ﺩﺍﺭﺩ؟ ﮔﻔﺘﻨﺪ‪ :‬ﻧﻪ ﺍﻭ ﻧﻤﻲﺩﺍﻧﺪ ﻣﮕﺮ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪390‬‬

‫ﻭﺣﻲ ﻛﻨﺪ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﺻﻮﺭﺕ ﻋﻴﺴﻲ‪ ‬ﺭﺍﺩﺭ ﺭﺣﻢ ﺑﺴﺘﻪ‪ ،‬ﻫﺮ ﻃﻮﺭﻳﻜﻪ‬
‫ﺧﻮﺍﺳﺘﻪ‪ .‬ﭘﺲ ﺁﻳﺎ ﻣﻲﺩﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍ ﻃﻌﺎﻡ ﻧﻤﻲﺧﻮﺭﺩﻭ ﻧﻪ ﻣﻲﺁﺷﺎﻣﺪ‪ ،‬ﻭ ﺣﺪﺛﻲ ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ‬
‫ﻧﻤﻲﺷﻮﺩ‪ ،‬ﻭﻣﻲﺩﺍﻧﻴﺪ ﻛﻪ ﻋﻴﺴﻲ ﺭﺍ ﻣﺎﺩﺭﺵ ﺩﺭ ﺷﻜﻢ ﻧﮕﻬﺪﺍﺷﺖ‪ ،‬ﺳﭙﺲ ﺍﻭ ﺭﺍ ﻭﺿﻊ ﺣﻤﻞ‬
‫ﻧﻤﻮﺩ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺯﻧﺎﻥ‪ ،‬ﻭ ﻋﻴﺴﻲ ﻃﻌﺎﻡ ﺧﻮﺭﺩ ﻭﺁﺏ ﻣﻲﺁﺷﺎﻣﻴﺪ‪ ،‬ﻭ ﺣﺪﺙ ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ‬
‫ﻣﻲﺷﺪ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﺑﻠﻲ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﭘﺲ ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﺩﺭﺑﺎﺭﺓ ﺍﻭ ﻏﻠﻮ ﻣﻲﻛﻨﻴﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺑﺎ ﺍﻳﻨﻜﻪ‬
‫ﻓﻬﻤﻴﺪﻧﺪ ﺑﺎﻗﺮﺍﺭ ﺣﺎﺿﺮ ﻧﺸﺪﻧﺪ‪ ،‬ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﺁﻳﺎ ﻣﮕﺮ ﺗﻮﻧﻤﻲﮔﻮﺋﻲ ﺍﻭﻛﻠﻤﻪ ﺍﷲ ﻭ‬
‫ﺭﻭﺡ ﺍﷲ ﺍﺳﺖ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﻲ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﭘﺲ ﻫﻤﻴﻦ ﻣﺎ ﺭﺍ ﻛﺎﻓﻲ ﺍﺳﺖ )ﭼﻨﺎﻧﻜﻪ ﻣﺪﻋﻴﺎﻥ ﺗﺸﻴﻊ‬
‫ﻳﻦ ﻓﻲ‬ ‫ﱠِ‬
‫ﺩﺭﺑﺎﺭﺓ ﺍﻣﺎﻣﺎﻥ ﺧﻮﺩ ﭼﻨﻴﻦ ﺷﺒﻬﺎﺗﻲ ﺩﺍﺭﻧﺪ ﻭ ﻏﻠﻮ ﻣﻲﻛﻨﻨﺪ(‪ .‬ﭘﺲ ﺧﺪﺍ ﺁﻳﺎﺕ" ﻓَﺄَ ﱠﻣﺎ اﻟﺬ َ‬
‫ﺸﺎﺑَﻪَ ِﻣ ْﻨﻪُ"‪ ...‬ﺭﺍ ﻧﺎﺯﻝ ﻛﺮﺩ ﻛﻪ ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﻟﺸﺎﻥ ﻣﺮﺽ ﻏﻠﻮ ﺍﺳﺖ ﻭ‬
‫ﻗُـﻠُﻮﺑِ ِﻬ ْﻢ َزﻳْ ٌﻎ ﻓَـﻴَﺘﱠﺒِ ُﻌﻮ َن َﻣﺎ ﺗَ َ‬
‫ﺑﺪﻧﺒﺎﻝ ﻛﻠﻤﺎﺕ ﻭﺟﻤﻼﺕ ﻭ ﺭﺍﻫﻲ ﻛﻪ ﺩﺍﺭﺍﻱ ﺗﺄﻭﻳﻞ ﻭ ﻣﻮﺟﺐ ﺍﻧﺤﺮﺍﻑ ﺍﺳﺖ ﻣﻲﺭﻭﻧﺪ‪.‬‬
‫ﭘﺲ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺃﻣﺮ ﻛﺮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﺑﻪ ﻣﺒﺎﻫﻠﺔ ﺑﺎ ﺍﻳﺸﺎﻥ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻳﺸﺎﻥ‬
‫ﺭﺍ ﺩﻋﻮﺕ ﻛﺮﺩ ﺑﻪ ﻣﺒﺎﻫﻠﻪ ﻭ ﻣﻼﻋﻨﺔ ﺍﻳﺸﺎﻥ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻣﺎ ﺭﺍ ﻣﻬﻠﺖ ﺑﺪﻩ ﺩﺭ ﻛﺎﺭ‬
‫ﺧﻮﺩ ﺍﻧﺪﻳﺸﻪ ﻛﻨﻴﻢ‪ ،‬ﺳﭙﺲ ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﻛﺮﺩ ﺍﻇﻬﺎﺭ ﺑﺪﺍﺭﻳﻢ‪ .‬ﻭ ﺭﻓﺘﻨﺪ ﺑﻪ ﻣﻨﺰﻝ ﺧﻮﺩ‪ .‬ﻭ ﺑﻌﻀﻲ‬
‫ﺑﺎ ﺑﻌﻀﻲ ﮔﻔﺘﻨﺪ‪ :‬ﭼﻪ ﺑﺎﻳﺪ ﻛﺮﺩ‪ ،‬ﻭﺍﷲ ﺍﻱ ﮔﺮﻭﻩ ﻧﺼﺎﺭﻱ ﺷﻤﺎ ﻣﻲﺩﺍﻧﻴﺪ ﻛﻪ ﻣﺤﻤﺪ ﭘﻴﻐﻤﺒﺮ‬
‫ﻣﺮﺳﻞ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﻖ ﺷﻤﺎ ﻗﻀﺎﻭﺕ ﺧﻮﺑﻲ ﻛﺮﺩ‪ ،‬ﻭ ﻓﻌﻼ ﭘﻴﺸﻨﻬﺎﺩﻱ ﻛﺮﺩﻩ‪ ،‬ﺍﮔﺮ ﻗﺒﻮﻝ ﻛﻨﻴﺪ‬
‫ﻫﻤﻪ ﺑﻴﭽﺎﺭﻩ ﻭ ﻣﺴﺘﺄﺻﻞ ﻣﻲﺷﻮﻳﺪ‪ ،‬ﻭ ﺷﻤﺎ ﻫﻢ ﻛﻪ ﻧﻤﻲﺧﻮﺍﻫﻴﺪ ﺟﺰ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﭘﺲ‬
‫ﺑﻴﺎﺋﻴﺪ ﺑﺎ ﺍﻭ ﻭﺩﺍﻉ ﻛﻨﻴﺪ ﻭ ﺑﻪ ﺑﻼﺩ ﺧﻮﺩ ﺑﺮﮔﺮﺩﻳﺪ‪ .‬ﺳﭙﺲ ﺁﻣﺪﻧﺪ ﻧﺰﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺗﻮ ﺭﺍ ﺑﻪ ﺩﻳﻦ ﺧﻮﺩﺕ ﻭﺍﻣﻲﮔﺬﺍﺭﻳﻢ ﻭ ﺑﺎ ﺩﻳﻦ ﺧﻮﺩ ﻣﺎ ﺑﺮﻣﻲﮔﺮﺩﻳﻢ‪ ،‬ﻣﺮﺩﻱ ﺍﺯ‬
‫ﺍﺻﺤﺎﺑﺖ ﺭﺍ ﺑﻔﺮﺳﺖ ﺑﺎ ﻣﺎ ﻛﻪ ﻗﻀﺎﻭﺕ ﻛﻨﺪ ﺑﻴﻦ ﻣﺎ ﺩﺭ ﭼﻴﺰﻫﺎﺋﻲ ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩﻣﺎﻥ ﻛﻪ‬
‫ﺍﺧﺘﻼﻑ ﺩﺍﺭﻳﻢ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﺷﺐ ﺑﻴﺎﺋﻴﺪ ﺗﺎ ﺑﺎ ﺷﻤﺎ ﻳﻚ ﻧﻔﺮ ﻗﺎﺿﻲ ﺃﻣﻴﻦ‬
‫ﺑﺎﻧﻴﺮﻭﺋﻲ ﺑﻔﺮﺳﺘﻢ‪ ،‬ﻋﻤﺮ ﻣﻲﮔﻔﺖ‪ :‬ﻣﻦ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺷﺘﻢ ﻗﻀﺎﻭﺕ ﻭ ﺍﻣﺎﺭﺕ ﺭﺍ ﻣﮕﺮ ﺁﻥ‬
‫ﺭﻭﺯ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﻧﻤﺎﺯ ﺧﻮﺍﻧﺪﻳﻢ‪ ،‬ﺣﻀﺮﺕ ﻧﻈﺮﻱ ﺑﻪ ﺭﺍﺳﺖ ﻭ ﭼﭗ‬
‫ﻧﻤﻮﺩ ﺗﺎ ﭼﺸﻢ ﺍﻭ ﺑﻪ ﺍﺑﻮﻋﺒﻴﺪﺓ ﺟﺮﺍﺡ ﺍﻓﺘﺎﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﺮﻭ ﺩﺭ ﺁﻧﭽﻪ‬
‫ﺍﺧﺘﻼﻑ ﺩﺍﺭﻧﺪ ﻗﻀﺎﻭﺕ ﻛﻦ‪ .‬ﺑﻬﺮ ﺣﺎﻝ ﭼﻮﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺒﺎﻫﻠﻪ ﺭﺍ ﭘﻴﺸﻨﻬﺎﺩﻛﺮﺩ‪،‬‬
 ‫‪391‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻓﺮﺩﺍﻱ ﺁﻥ ﺭﻭﺯ ﺑﺮﺍﻱ ﻣﺒﺎﻫﻠﻪ ﺣﺎﺿﺮ ﺷﺪﻧﺪ ﻭ ﺣﻀﺮﺕ ﻧﻴﺰ ﺁﻣﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺣﺴﻴﻦ ﺭﺍ ﺩﺭ‬
‫ﺑﻐﻞ ﻭ ﺩﺳﺖ ﺣﺴﻦ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﭘﺸﺖ ﺳﺮ ﺍﻭ ﻭﻋﻠﻲ‪ ‬ﭘﺸﺖ ﺳﺮ ﺍﻳﺸﺎﻥ‬
‫ﺑﻮﺩ‪ ،‬ﻣﻲﺁﻣﺪﻧﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎ ﺍﻳﺸﺎﻥ ﻓﺮﻣﻮﺩ ﭼﻮﻥ ﻣﻦ ﺩﻋﺎ ﻛﻨﻢ ﺷﻤﺎ ﺁﻣﻴﻦ ﺑﮕﻮﺋﻴﺪ‪ .‬ﺍﺯ‬
‫ﺁﻥ ﻃﺮﻑ ﺍﺳﻘﻒ ﻛﻪ ﻋﺎﻟﻢ ﻧﺠﺮﺍﻥ ﺑﻮﺩ ﺑﻪ ﻧﺼﺎﺭﻱ ﮔﻔﺖ‪ :‬ﺑﺮﺍﺳﺘﻲ ﻣﻦ ﺻﻮﺭﺗﻬﺎﺋﻲ ﻣﻲﺑﻴﻨﻢ ﻛﻪ‬
‫ﺍﮔﺮ ﺍﺯ ﺧﺪﺍ ﺳﺆﺍﻝ ﻛﻨﻨﺪ ﻛﻮﻫﻲ ﺭﺍ ﺍﺯ ﻣﻜﺎﻥ ﺧﻮﺩﺵ ﺯﺍﺋﻞ ﻣﻲﻛﻨﺪ‪ ،‬ﭘﺲ ﻣﺒﺎﻫﻠﻪ ﻧﻜﻨﻴﺪ ﻛﻪ‬
‫ﻫﻼﻙ ﻣﻲﺷﻮﻳﺪ‪ ،‬ﻭ ﺑﺮ ﺭﻭﻱ ﺯﻣﻴﻦ ﻳﻚ ﻧﻔﺮ ﻧﺼﺮﺍﻧﻲ ﻧﻤﻲﻣﺎﻧﺪ‪ .‬ﺳﭙﺲ ﮔﻔﺘﻨﺪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‬
‫ﺭﺃﻱ ﻣﺎ ﺍﻳﻦ ﺷﺪ ﻣﺒﺎﻫﻠﻪ ﻧﻜﻨﻴﻢ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﭘﺲ ﻣﺴﻠﻤﺎﻥ ﺷﻮﻳﺪ‪ ،‬ﻧﭙﺬﻳﺮﻓﺘﻨﺪ‪،‬‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﻗﺘﺎﻝ ﺣﺎﺿﺮ ﺷﻮﻳﺪ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﻃﺎﻗﺖ ﺟﻨﮓ ﺑﺎ ﻋﺮﺏ ﺭﺍ ﻧﺪﺍﺭﻳﻢ‪ ،‬ﻭﻟﻴﻜﻦ ﻣﺼﺎﻟﺤﻪ‬
‫ﻣﻲﻛﻨﻴﻢ ﺑﻪ ﺍﻳﻨﻜﻪ ﻣﺎ ﺭﺍ ﺑﺪﻳﻦ ﺧﻮﺩﻣﺎﻥ ﻭﺍﮔﺬﺍﺭﻱ ﻭ ﺩﺭ ﻫﺮ ﺳﺎﻟﻲ ﺩﻭ ﻫﺰﺍﺭ ﺣﻠﻪ ﺩﺭﻳﺎﻓﺖ‬
‫ﻛﻨﻲ ﻫﺰﺍﺭ ﺣﻠﻪ ﺩﺭ ﻣﺎﻩ ﺻﻔﺮ ﻭ ﻫﺰﺍﺭ ﺣﻠﻪ ﺩﺭ ﻣﺎﻩ ﺭﺟﺐ ﻭ ﺳﻲ ﻋﺪﺩ ﺯﺭﻩ ﺁﻫﻨﻴﻦ‪ .‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﭘﻴﺬﻳﺮﻓﺖ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﻗﺴﻢ ﺑﻪ ﺁﻧﻜﻪ ﺟﺎﻥ ﻣﻦ ﺩﺭ ﺩﺳﺖ ﺍﻭﺳﺖ ﻛﻪ ﻫﻼﻙ ﻧﺰﺩﻳﻚ‬
‫ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﺍﻫﻞ ﻧﺠﺮﺍﻥ ﻭ ﺍﮔﺮ ﻣﺒﺎﻫﻠﻪ ﻣﻲﻛﺮﺩﻧﺪ ﻣﺴﺦ ﻣﻲﺷﺪﻧﺪ ﻭ ﺳﺎﻟﻲ ﻧﻤﻲﮔﺬﺷﺖ ﻣﮕﺮ‬
‫ﺍﻳﻨﻜﻪ ﻫﻤﻪ ﻫﻼﻙ ﻣﻲﺷﺪﻧﺪ‪ .‬ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻫﻞ ﺣﺪﻳﺚ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺒﺎﺋﻲ ﺍﺯ ﭘﺸﻢ ﺩﺍﺷﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﻛﺴﺎ ﻣﻲﮔﻮﻳﻨﺪ ﻭ ﺣﻀﺮﺍﺕ ﺣﺴﻨﻴﻦ ﻭ‬
‫ﻓﺎﻃﻤﻪ ﻭ ﻋﻠﻲ‪ ‬ﺭﺍ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﻋﺒﺎ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺍﺯ ﺟﻤﻠﺔ‪   :‬ﻭ ﺑﺮﺩﻥ ﺣﺴﻨﻴﻦ‬
‫ﻫﻤﺮﺍﻩ ﺧﻮﺩ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺧﺘﺮﺯﺍﺩﻩ ﻓﺮﺯﻧﺪ ﻣﺤﺴﻮﺏ ﻣﻲﮔﺮﺩﺩ‪ ،‬ﻳﻌﻨﻲ ﺣﺴﻨﻴﻦ‪‬‬
‫ﻓﺮﺯﻧﺪﺍﻥ ﺭﺳﻮﻟﻨﺪ‪ .‬ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﻫﻞ ﻏﻠﻮ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻋﻠﻲ‪ ‬ﺧﻮﺩ ﭘﻴﻐﻤﺒﺮ ﻳﻌﻨﻲ ﻧﻔﺲ‬

‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﻛﻠﻤﺔ‪ ،‬ﻭ ﺍﻳﻦ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﻭﻻ ﺧﺪﺍ ﺗﻌﺒﻴﺮ‬

‫ﺚ ﻓِﻴ ِﻬ ْﻢ َر ُﺳﻮﻻً ﱢﻣ ْﻦ‬

‫ﻭ ﻓﺮﻣﻮﺩﻩ‪ * :‬إِ ْذ ﺑَـ َﻌ َ‬ ‫ﻛﺮﺩﻩ ﺍﺯ ﺃﻣﺖ ﺍﻭ ﻭ ﺧﻮﺩ ﺍﻭ ﺑﻜﻠﻤﺔ‪ :‬‬

‫أَﻧ ُﻔ ِﺴ ِﻬ ْﻢ&‪ ،‬ﻭﺍﮔﺮ ﺍﻳﻦ ﻣﻨﻄﻖ ﺻﺤﻴﺢ ﺑﺎﺷﺪ‪ ،‬ﺃﻣﺖ ﺍﻭ ﺧﻮﺩ ﺍﻭ ﻭ ﺟﺎﻥ ﺍﻭﻳﻨﺪ ﻭ ﺍﻳﻦ ﺑﺎﻭﺭﻛﺮﺩﻧﻲ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻣﮕﺮ ﻃﺒﻖ ﻗﺎﻋﺪﺓ ﺑﺎﻃﻞ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻛﻪ ﺍﺯ ﻫﺮ ﻛﻔﺮﻱ ﺑﺪﺗﺮ ﺍﺳﺖ‪.‬‬
‫ﺛﺎﻧﻴﺎً ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﻛﻪ ﻋﻠﻲ‪ ‬ﺗﺎﺑﻊ ﻣﺤﻤﺪص ﻭ ﭘﻴﺮﻭ ﺍﻭ ﻭ ﻣﺆﻣﻦ ﺑﻪ ﺍﻭﺳﺖ ﻧﻪ‬
‫ﺧﻮﺩ ﺍﻭ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪392‬‬

‫‪               ‬‬

‫‪      ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﺍﻳﻦ ﻫﻤﺎﻥ ﻗﺼﻪﻫﺎﻱ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﺍﺳﺖ‪ ،‬ﻭ ﻧﻴﺴﺖ ﻣﻌﺒﻮﺩ ﺑﻪ ﺣﻖ ﻭ‬
‫ﻣﻠﺠﺄﻱ ﺟﺰ ﺧﺪﺍﻱ ﻛﺎﻣﻞ ﺍﻟﺬﺍﺕ ﻭ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺧﻮﺩﺵ ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ‬
‫ﺍﺳﺖ)‪ (62‬ﭘﺲ ﺍﮔﺮ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﻓﺴﺎﺩ ﻣﻔﺴﺪﻳﻦ ﺩﺍﻧﺎﺳﺖ‪(63).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﻗﺼﺔ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﻭ ﺑﻄﻼﻥ ﺍﺩﻋﺎﻫﺎﻱ ﻧﺼﺎﺭﻱ ﺑﻴﺎﻥ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﺍﺳﺖ ﻧﻪ ﺁﻧﭽﻪ ﻧﺼﺎﺭﻱ ﻭ ﻳﻬﻮﺩ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﻭ ﻫﻴﭻ ﺑﻨﺪﻩﺍﻱ‬
‫ﺻﻔﺎﺕ ﺧﺪﺍ ﺭﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻟﻴﺎﻗﺖ ﻣﻌﺒﻮﺩﻳﺖ ﻭ ﺑﺎﺏ ﺍﻟﺤﻮﺍﺋﺠﻲ ﺭﺍ ﻭﺍﺟﺪ ﻧﻴﺴﺖ‪ .‬ﺣﺎﻝ ﺍﮔﺮ‬
‫ﭘﺬﻳﺮﻓﺘﻨﺪ ﻛﻪ ﺧﻮﺏ ﻭ ﺇﻻ ﻣﻔﺴﺪﻧﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺍﺣﻮﺍﻝ ﻣﻔﺴﺪﻳﻦ ﺩﺍﻧﺎﺳﺖ‪.‬‬
‫‪            ‬‬

‫‪              ‬‬

‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻴﺎﺋﻴﺪ ﺑﺴﻮﻱ ﻛﻠﻤﻪﺍﻱ ﻛﻪ ﻣﺴﺎﻭﻱ ﺑﺎﺷﻴﻢ ﻣﺎ ﻭ ﺷﻤﺎ )ﺩﺭ ﺁﻥ‬
‫ﻛﻠﻤﻪ( ﻛﻪ ﻧﭙﺮﺳﺘﻴﻢ ﺟﺰ ﺧﺪﺍ ﺭﺍ ﻭ ﭼﻴﺰﻱ ﺭﺍ ﺷﺮﻳﻚ ﺍﻭ ﻗﺮﺍﺭ ﻧﺪﻫﻴﻢ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﻣﺎ ﺑﻌﻀﻲ‬
‫ﺭﺍ ﺍﺭﺑﺎﺑﻲ ﺟﺰ ﺧﺪﺍ ﻧﮕﻴﺮﺩ‪ .‬ﭘﺲ ﺍﮔﺮ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ ﺑﮕﻮﺋﻴﺪﮔﻮﺍﻩ ﺑﺎﺷﻴﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﻣﺎ ﻣﺴﻠﻤﺎﻥ‬
‫ﻭ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺧﺪﺍﺋﻴﻢ‪(64).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﻄﺎﺏ ‪ ...  ‬ﺧﻄﺎﺑﻲ ﺍﺳﺖ ﻣﺤﺘﺮﻣﺎﻧﻪ ﻭ ﻣﺨﺎﻃﺐ ﺭﺍ ﺑﻪ ﺑﻬﺘﺮﻳﻦ‬
‫ﺍﻟﻘﺎﺏ ﻛﻪ ﻫﻤﺎﻥ ﺍﻫﻠﻴﺖ ﺑﺮﺍﻱ ﻛﺘﺎﺏ ﺇﻟﻬﻲ ﺑﺎﺷﺪ‪ ،‬ﺳﺘﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺧﺼﻮﺻﺎ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻛﻪ‬
‫ﺩﻋﻮﺗﺸﺎﻥ ﻛﺮﺩﻩ ﺑﻪ ﺍﻧﺼﺎﻑ ﻭ ﺍﺗﺤﺎﺩ ﻭ ﺩﻓﻊ ﺷﺮﻙ ﻭﺟﺎﺋﻲ ﺑﺮﺍﻱ ﻣﻌﺎﺭﺿﻪ ﻭ ﻣﺠﺎﺩﻟﻪ‬
‫ﻧﮕﺬﺍﺷﺘﻪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻪ ﭼﻴﺰ ﺭﺍ ﭘﻴﺸﻨﻬﺎﺩ ﻛﺮﺩﻩ‪ :‬ﺍﻭﻝ ﺍﻳﻨﻜﻪ؛ ﺟﺰ ﺧﺪﺍ ﺭﺍ ﻧﭙﺮﺳﺘﻨﺪ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ؛‬
‫ﺩﺭ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﻓﻌﺎﻝ ﻭﻋﺒﺎﺩﺕ ﻭ ﭼﻴﺰﻱ ﺭﺍ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﻧﺪﻫﻨﺪ‪ .‬ﺳﻮﻡ‪ :‬ﭘﻴﻐﻤﺒﺮﺍﻥ ﻭ ﻳﺎ‬
‫ﺑﺰﺭﮔﺎﻥ ﺩﻳﻨﻲ ﻭ ﻏﻴﺮﺩﻳﻨﻲ ﺩﻳﮕﺮ ﺭﺍ ﺍﺭﺑﺎﺏ ﻧﺪﺍﻧﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻫﺮ ﺳﻪ ﺩﺭ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﻣﺎﻧﻨﺪ‬
‫ﻣﺴﻠﻤﻴﻦ ﻓﻌﻠﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ .‬ﻭﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺍﮔﺮ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻧﺪ ﻣﺴﻠﻤﺎﻥ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻭ ﺷﻤﺎ‬
 ‫‪393‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻛﻪ ﭘﺬﻳﺮﻓﺘﻪﺍﻳﺪ ﺑﺎﻳﺪ ﺑﮕﻮﺋﻴﺪ ﻣﺎ ﻣﺴﻠﻤﺎﻧﻴﻢ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻣﻠﺖ ﻣﺎ ﻛﻪ ﺍﻣﺮﻭﺯﻩ ﻧﺎﻡ ﺍﺳﻼﻡ ﺑﺮ ﺧﻮﺩ‬
‫ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻫﺮ ﺳﺔ ﺁﻥ ﭼﻴﺰﻫﺎﺋﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻭﺩ ﻭ ﻣﺨﺎﻟﻒ ﺍﺳﻼﻡ ﺩﺍﻧﺴﺘﻪ ﺑﻄﻮﺭ ﻛﺎﻣﻞ‬
‫ﮔﺮﻓﺘﻪﺍﻧﺪ‪ :‬ﺍﻭﻝ ﻓﺮﻣﻮﺩﻩ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﻭ ﭘﺮﺳﺘﺶ ﻧﻜﻨﻴﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﻫﺮ ﺍﻣﺎﻡ ﻭ ﻳﺎ ﻣﺮﺷﺪ ﻭ‬
‫ﻣﻼﺋﻲ ﺭﺍ ﻣﻮﺭﺩ ﻛﺮﻧﺶ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﻋﺒﺎﺩﺍﺕ ﺧﻮﺩ ﺁﻧﺎﻥ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ‬
‫ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺪﺗﺮ ﺍﻣﺎﻡ ﻭ ﻣﺮﺷﺪ ﻏﻴﺮ ﺣﺎﺿﺮ ﺭﺍ ﻛﻪ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻭﺭﻧﺪ‬
‫ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺍﻳﻦ ﻫﻢ ﺑﺪﺗﺮ ﺍﻳﻨﺎﻥ ﺍﮔﺮ ﺑﻴﻤﺎﺭ ﻭﻳﺎ ﮔﺮﻓﺘﺎﺭ ﺷﻮﻧﺪ ﻭ ﻳﺎ ﻣﺒﺘﻼء ﺑﻪ ﺑﻼﺋﻲ‬
‫ﮔﺮﺩﻧﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭﻟﻲ ﺍﮔﺮ ﺷﻔﺎ ﻭ ﻳﺎ ﻧﻌﻤﺘﻲ ﻧﺼﻴﺒﺸﺎﻥ ﮔﺮﺩﺩ ﺍﺯ ﺍﻣﺎﻡ ﻭ‬
‫ﻣﺮﺷﺪ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﺩﻭﻡ‪ :‬ﻓﺮﻣﻮﺩﻩ ﭼﻴﺰﻱ ﺭﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺩﺭ ﺗﻤﺎﻡ ﺻﻔﺎﺕ‬
‫ﺧﺪﺍ ﺍﻣﺎﻡ ﻭﻣﺮﺷﺪﺍﻥ ﺭﺍ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ ﺑﻨﺪﺓ ﺿﻌﻴﻔﻲ ﺑﻮﺩﻩﺍﻧﺪ ﺷﺮﻛﺖ ﻣﻲﺩﻫﻨﺪ ﺩﺭ ﻻﻣﻜﺎﻧﻲ ﻭ‬
‫ﺣﻀﻮﺭ ﻫﺮ ﻣﻜﺎﻥ ﻭ ﻋﺎﻟﻢ ﺑﻪ ﺍﺳﺮﺍﺭﻭ ﻗﺎﺿﻲﺍﻟﺤﺎﺟﺎﺗﻲ ﻭ ﺧﺎﻟﻘﻴﺖ ﻭ ﻣﻨﻌﻤﻴﺖ ﻭ ﺧﻮﺍﺳﺘﻦ‬
‫ﻣﺪﺩ ﻭ ﺳﺎﻳﺮ ﺍﻭﺻﺎﻑ ﺇﻟﻬﻲ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﻣﺎﻧﻨﺪ ﺭﻫﺒﺎﻥ ﻭ ﺍﺣﺒﺎﺭﻱ ﻛﻪ ﻧﺼﺎﺭﻱ ﻭ‬
‫ﻳﻬﻮﺩ ﺩﺍﺷﺘﻨﺪ ﺩﺧﺎﻟﺖ ﻣﻲﺩﻫﻨﺪ‪ .‬ﺳﻮﻡ‪ :‬ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺍﺭﺑﺎﺏ ﻧﺪﺍﻧﻴﺪ‪ ،‬ﺍﺗﻔﺎﻗﺎ‬
‫ﮔﻮﻳﻨﺪﮔﺎﻥ ﺩﻳﻨﻲ ﺧﺼﻮﺻﺎ ﺭﻭﺿﻪﺧﻮﺍﻧﻬﺎ ﻭ ﻣﺮﺍﺟﻊ ﺗﻘﻠﻴﺪ ﻫﺮ ﺍﻣﺎﻣﻲ ﺭﺍ ﺍﺭﺑﺎﺏ ﺧﻮﺩ ﻣﻲﺩﺍﻧﻨﺪ‬
‫ﻭ ﺛﺮﻭﺕ ﻭ ﺟﺎﻩ ﻭ ﻣﻜﻨﺖ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺧﺎﻧﺔ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﺮﻛﺖ ﻭﺟﻮﺩ ﺁﻥ ﺍﺭﺑﺎﺑﺎﻥ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﻛﺴﻲ ﭘﻴﺪﺍ ﺷﻮﺩ ﺷﺮﻙ ﺍﻳﻦ ﺩﻛﺎﻧﺪﺍﺭﻫﺎ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ ﻭ ﺑﺨﻮﺍﻫﺪ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﻨﺪ‪ ،‬ﺍﻭ‬
‫ﺭﺍ ﻣﻲﻛﻮﺑﻨﺪ‪ ،‬ﻭ ﻣﺘﻬﻢ ﻣﻲﺳﺎﺯﻧﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ‪" :‬إﻧﻬﻢ اﺗﺨﺬوا اﺣﺒﺎرﻫﻢ و رﻫﺒﺎﻧﻬﻢ أرﺑﺎﺑﺎ ﻣﻦ دون اﷲ"‪،‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭ ﺗﻮﺑﻪ ﺁﻳﺔ ‪ 31‬ﻧﻴﺰ ﺁﻣﺪﻩ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﻣﺎﻧﻨﺪ ﻣﺴﻠﻤﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﺍﺯ ﺟﻬﺎﺗﻲ ﻣﺒﺘﻼ‬
‫ﺑﻪ ﺷﺮﻙ ﺑﻮﺩﻧﺪ‪ :‬ﺍﻭﻝ‪ :‬ﺩﺭ ﺗﺤﻠﻴﻞ ﻭ ﺗﺤﺮﻳﻢ ﻣﻄﻴﻊ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﻧﻪ ﻣﻄﻴﻊ ﺧﺪﺍ‪ ،‬ﻭ‬
‫ﺍﻳﻦ ﺍﻃﺎﻋﺖ ﺧﻮﺩ ﻧﻮﻋﻲ ﺍﺯ ﺷﺮﻙ ﺍﺳﺖ‪ .‬ﺩﻭﻡ‪ :‬ﺑﺮﺍﻱ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺧﻮﺩ ﻛﺮﻧﺶ ﻣﻲﻛﺮﺩﻧﺪ‪.‬‬
‫ﺳﻮﻡ‪ :‬ﻣﻲﮔﻔﺘﻨﺪ ﻫﺮ ﻛﺲ ﺭﻳﺎﺿﺖ ﺑﻜﺸﺪ ﻭ ﻋﺒﺎﺩﺕ ﻛﻨﺪ ﺍﺛﺮ ﻻﻫﻮﺕ ﻭ ﻳﺎ ﺻﻔﺎﺕ ﺧﺪﺍﺋﻲ ﺑﻪ‬
‫ﺍﻭ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﭘﺲ ﻣﻲﺗﻮﺍﻧﺪ ﻛﺎﺭ ﺧﺪﺍﺋﻲ ﻛﻨﺪ‪ ،‬ﻣﺮﺩﻩ ﺯﻧﺪﻩ ﻧﻤﺎﻳﺪ ﻭ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺷﻔﺎ ﺩﻫﺪ‬
‫ﺍﮔﺮﭼﻪ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭﻟﻲ ﻣﻌﻨﻲ ﺭﺑﻮﺑﻴﺖ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﭼﻬﺎﺭﻡ‪ :‬ﺩﺭ ﻣﻌﺎﺻﻲ ﻧﻴﺰ ﻣﻄﻴﻊ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ‬
‫ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪ .‬ﻧﻮﻳﺴﻨﺪﻩ ﮔﻮﻳﺪ ﺗﻤﺎﻡ ﺍﻳﻦ ﺟﻬﺎﺕ ﺷﺮﻙ ﺩﺭ ﻣﻠﺖ ﻣﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪394‬‬

‫‪         ‬‬

‫‪            ‬‬
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‫‪             ‬‬
‫*‬

‫‪           ‬‬

‫‪         ‬‬
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‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﭼﺮﺍ ﺩﺭﺑﺎﺭﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻣﺤﺎﺟﻪ ﻣﻲﻛﻨﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺗﻮﺭﺍﺕ ﻭ‬
‫ﺍﻧﺠﻴﻞ ﻧﺎﺯﻝ ﻧﺸﺪ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺍﻭ‪ ،‬ﺁﻳﺎ ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﻧﻤﻲﺍﻧﺪﺍﺯﻳﺪ)‪ (65‬ﻫﻤﺎﻥ ﺷﻤﺎ ﺁﻧﺎﻧﻴﺪ‬
‫ﻛﻪ ﻣﺤﺎﺟﻪ ﻛﺮﺩﻳﺪ ﺩﺭ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﺩﺍﻧﺎ ﺑﻮﺩﻳﺪ‪ ،‬ﭘﺲ ﭼﺮﺍ ﺩﺭ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﻋﻠﻢ ﻧﺪﺍﺭﻳﺪ ﻣﺤﺎﺟﻪ‬
‫ﻣﻲﻛﻨﻴﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ ﻭ ﺷﻤﺎ ﻧﻤﻲﺩﺍﻧﻴﺪ)‪ (66‬ﺍﺑﺮﺍﻫﻴﻢ ﻧﻪ ﻳﻬﻮﺩﻱ ﺑﻮﺩ ﻭ ﻧﻪ ﻧﺼﺮﺍﻧﻲ ﻭﻟﻴﻜﻦ‬
‫ﻣﻌﺘﺪﻝ ﻣﺴﻠﻤﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﻧﺒﻮﺩ)‪ (67‬ﺑﺮﺍﺳﺘﻲ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﭘﻴﺮﻭﻱ ﺍﻭ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﭘﻴﻤﺒﺮ ﻭ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﺧﺪﺍ ﻭﻟﻲ ﻣﺆﻣﻨﻴﻦ‬
‫ﺍﺳﺖ‪(68).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﻫﺮ ﻳﻚ ﻣﺪﻋﻲ ﺑﻮﺩﻧﺪ ﻛﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﺑﺪﻳﻦ ﺍﻳﺸﺎﻥ‬
‫ﺑﻮﺩﻩ ﻭ ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺍﻭ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺧﺪﺍ ﺑﻮﺩ ﻧﻪ ﺧﺮﺍﻓﺎﺕ ﻳﻬﻮﺩ ﺭﺍ ﺩﺍﺷﺖ ﻭﻧﻪ ﺧﺮﺍﻓﺎﺕ‬

‫ﻧﺼﺎﺭﻱ ﺭﺍ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ‪ ...  :‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭﺑﺎﺭﺓ ﭼﻴﺰﻱ ﻛﻪ‬

‫‪... ‬‬ ‫ﻧﻤﻲﺩﺍﻧﺪ ﻧﺒﺎﻳﺪ ﻣﺤﺎﺟﻪ ﻛﻨﺪ ﻭ ﺑﺎ ﻣﺮﺩﻡ ﻃﺮﻑ ﺷﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ‬‬

‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﭘﻴﺮﻭﻱ ﭘﻴﻐﻤﺒﺮﺍﻥ ﻭﻳﺎ ﺑﺰﺭﮔﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﻋﻤﻼ ﻭ ﻓﻜﺮﺍ ﻧﻜﻨﺪ ﻧﺒﺎﻳﺪ‬

‫ﻣﺪﻋﻲ ﭘﻴﺮﻭﻱ ﺁﻧﺎﻥ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻳﻬﻮﺩ ﻭ‬
‫ﻧﺼﺎﺭﻱ ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﺷﺮﻙ ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
 ‫‪395‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪           ‬‬

‫‪        ‬‬

‫*‬ ‫*‬

‫‪        ‬‬

‫‪          ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫‪    ‬‬

‫‪          ‬‬

‫‪              ‬‬

‫‪         ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺟﻤﺎﻋﺘﻲ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻣﻴﻞ ﺩﺍﺭﻧﺪ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﮔﻤﺮﺍﻩ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺟﺰ ﺧﻮﺩ ﺭﺍ‬
‫ﮔﻤﺮﺍﻩ ﻧﻤﻲﻛﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﺩﺭﻙ ﻧﻤﻲﻛﻨﻨﺪ)‪ (69‬ﺍﻱ ﺃﻫﻞ ﻛﺘﺎﺏ ﭼﺮﺍ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻛﺎﻓﺮ‬
‫ﻣﻲﺷﻮﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺷﻤﺎ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﻴﺪ)‪ (70‬ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﭼﺮﺍ ﺣﻖ ﺭﺍ ﺑﻪ ﺑﺎﻃﻞ‬
‫ﻣﻲﭘﻮﺷﺎﻧﻴﺪ ﻭ ﺑﻪ ﻫﻢ ﻣﻲ ﺁﻣﻴﺰﻳﺪ ﻭﺣﻖ ﺭﺍ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻴﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻣﻲﺩﺍﻧﻴﺪ)‪(71‬‬
‫ﻭﺟﻤﺎﻋﺘﻲ ﺍﺯ ﺃﻫﻞ ﻛﺘﺎﺏ ﮔﻔﺘﻨﺪ ﺩﺭ ﺍﻭﻝ ﺭﻭﺯ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﺑﻪ ﺁﻧﭽﻪ ﺑﺮ ﻣﺆﻣﻨﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‬
‫ﻭ ﺩﺭ ﺁﺧﺮ ﺭﻭﺯ ﻛﺎﻓﺮ ﺷﻮﻳﺪ ﺗﺎ ﺷﺎﻳﺪ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﺮﮔﺮﺩﻧﺪ)‪ (72‬ﻭ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻳﺪ ﺟﺰ ﺑﺮﺍﻱ‬
‫ﻛﺴﻴﻜﻪ ﭘﻴﺮﻭﻱ ﺩﻳﻦ ﺷﻤﺎ ﻛﻨﺪ‪ ،‬ﺑﮕﻮ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﻫﺪﺍﻳﺖ‪ ،‬ﻫﺪﺍﻳﺖ ﺧﺪﺍﺳﺖ ﻭﺑﺎﻭﺭ ﻧﺪﺍﺭﻳﺪ ﻛﻪ‬
‫ﺑﻪ ﺍﺣﺪﻱ ﺩﺍﺩﻩ ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﻭ ﻳﺎ ﻣﺤﺎﺟﻪ ﻛﻨﻨﺪ ﺑﺎ ﺷﻤﺎ ﻧﺰﺩ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ‪ ،‬ﺑﮕﻮ ﺑﺮﺍﺳﺘﻲ ﺍﻳﻦ ﺗﻔﻀﻞ ﺑﺪﺳﺖ ﺧﺪﺍﺳﺖ‪ ،‬ﺑﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﻣﻲﺩﻫﺪ‪ ،‬ﻭ‬
‫ﺧﺪﺍ ﺩﺍﺭﺍﻱ ﻭﺳﻌﺖ ﺭﺣﻤﺖ ﻭ ﺩﺍﻧﺎﺳﺖ)‪ (73‬ﺑﻪ ﺭﺣﻤﺖ ﺧﻮﺩ ﺍﺧﺘﺼﺎﺹ ﻣﻲﺩﻫﺪ ﻫﺮ ﻛﺲ‬
‫ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﻭ ﺧﺪﺍ ﺻﺎﺣﺐ ﻓﻀﻞ ﻋﻈﻴﻢ ﺍﺳﺖ‪(74).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺧﺼﻮﺻﺎ ﻳﻬﻮﺩﻳﺎﻥ ﻣﺪﻳﻨﻪ ﻛﻪ ﻫﻢﺷﻬﺮﻳﺎﻥ ﺍﻧﺼﺎﺭ ﺑﻮﺩﻧﺪ ﺑﺮﺍﻱ‬
‫ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﻧﻔﻮﺫ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﮔﺮﻭﻳﺪﻥ ﻣﺮﺩﻡ ﺑﻪ ﺍﻭ‪ ،‬ﺑﺴﻴﺎﺭ ﺳﻌﻲ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺍﺯ‬
‫ﺗﻮﺟﻪ ﻣﺮﺩﻡ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﻮﺷﻨﻮﺩ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﮔﺎﻫﻲ ﺍﻳﺮﺍﺩ ﻣﻲﻛﺮﺩﻧﺪ ﻛﻪ ﭼﺮﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪396‬‬

‫ﻳﻚ ﺭﻭﺯ ﺑﻪ ﺍﻳﻦ ﻗﺒﻠﻪ ﻭ ﺭﻭﺯ ﺩﻳﮕﺮ ﺑﻪ ﻗﺒﻠﺔ ﺩﻳﮕﺮ ﻧﻤﺎﺯ ﺧﻮﺍﻧﺪﻩ‪ .‬ﻭ ﮔﺎﻫﻲ ﻣﻲﮔﻔﺘﻨﺪ ﺣﻀﺮﺕ‬
‫ﻣﻮﺳﻲ‪ ‬ﺩﺭ ﺗﻮﺭﺍﺕ ﮔﻔﺘﻪ ﺩﻳﻦ ﺍﺑﺪﻱ ﺩﻳﻦ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻭ ﮔﺎﻫﻲ ﻣﻲﮔﻔﺘﻨﺪ ﺻﻔﺎﺕ‬
‫ﻧﺒﻮﺕ ﺩﺭ ﻣﺤﻤﺪص ﻧﻴﺴﺖ‪ .‬ﺭﻭﺯﻱ‪ ،‬ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻋﻠﻤﺎﻱ ﺧﻴﺒﺮ ﻭ ﻗﺮﺍﻱ‬
‫ﺩﻳﮕﺮ ﺑﺎ ﻫﻢ ﺗﺒﺎﻧﻲ ﻛﺮﺩﻧﺪ ﻛﻪ ﺑﻴﺎﻳﻨﺪ ﻣﺪﻳﻨﻪ ﻧﺰﺩ ﻣﺤﻤﺪص ﻭ ﺍﻇﻬﺎﺭ ﺍﻳﻤﺎﻥ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻋﻮﺍﻡ‬
‫ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺴﻠﻤﻴﻦ ﺧﻮﺷﺒﻴﻦ ﺷﺪﻧﺪ‪ ،‬ﺳﭙﺲ ﺁﺧﺮ ﺭﻭﺯ ﺍﺯ‬
‫ﻣﺤﻤﺪص ﺑﺮﮔﺮﺩﻳﻢ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻭﺍﻧﻤﻮﺩ ﻛﻨﻴﻢ ﻛﻪ ﻣﺎ ﺍﺯ ﻛﺘﺐ ﻭ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺩﻳﮕﺮ ﻓﻬﻤﻴﺪﻳﻢ ﻛﻪ‬
‫ﺍﻭ ﭘﻴﻐﻤﺒﺮ ﻧﻴﺴﺖ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺎ ﺑﺮﮔﺸﺘﻴﻢ ﻣﺴﻠﻤﻴﻦ ﺑﻪ ﺷﻚ ﻣﻲﺍﻓﺘﻨﺪ‪ ،‬ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻨﺎﻥ ﺍﻫﻞ‬
‫ﻋﻠﻢ ﻭ ﻛﺘﺎﺑﻨﺪ ﻭﺍﺯ ﻣﺎ ﺑﻬﺘﺮ ﻣﻲﻓﻬﻤﻨﺪ ﻻﺑﺪ ﭼﻴﺰﻱ ﻓﻬﻤﻴﺪﻩﺍﻧﺪ ﻛﻪ ﺍﺯ ﺩﻳﻦ ﻣﺤﻤﺪ ﺑﺮﮔﺸﺘﻪﺍﻧﺪ‪،‬‬
‫ﻭﮔﺎﻫﻲ ﻣﻲﮔﻔﺘﻨﺪ ﺑﻪ ﺑﻌﻀﻲ ﺍﺯ ﮔﻔﺘﺎﺭﻫﺎﻱ ﻣﺤﻤﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ ﻭ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺭﺍ ﺍﻧﻜﺎﺭ‬
‫ﻛﻨﻴﺪ ﻛﻪ ﻋﻮﺍﻡ ﻣﺴﻠﻤﻴﻦ ﻧﮕﻮﻳﻨﺪ ﺍﻳﺸﺎﻥ ﻏﺮﺽ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻏﺮﺽ ﺩﺍﺷﺘﻨﺪ ﺗﻤﺎﻡ ﺭﺍ ﺍﻧﻜﺎﺭ‬
‫ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﺑﻌﻀﻲ ﺍﺯ ﻣﻄﺎﻟﺐ ﻣﺤﻤﺪص ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﻫﻞ‬
‫ﺍﻧﺼﺎﻓﻨﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ﻭﺳﺎﺋﻞ ﺍﺷﺘﺒﺎﻩ ﻛﺎﺭﻱ ﻭ ﻛﺘﻤﺎﻥ ﺣﻖ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻭ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺣﻴﻠﻪﻫﺎ ﺑﺮﺍﻱ‬
‫ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻋﻮﺍﻡ ﻳﻬﻮﺩ ﺭﺍ ﻧﮕﻪ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺍﺳﻼﻡ ﻭﻣﺴﻠﻤﻴﻦ ﺑﺪﺑﻴﻦ ﻛﻨﻨﺪ‪ .‬ﻭ ﻟﺬﺍ‬
‫ﺧﺪﺍ ﺑﺮﺍﻱ ﺭﻭﺷﻦﺷﺪﻥ ﻣﺴﻠﻤﻴﻦ ﻭ ﺩﻓﻊ ﻣﻜﺮ ﻳﻬﻮﺩ ﺁﻳﺎﺕ ﻓﻮﻕ ﺭﺍ ﻧﺎﺯﻝ ﻛﺮﺩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫‪   ‬ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺸﺎﻥ ﻣﻲﮔﻔﺘﻨﺪ ﺑﻪ ﻫﻤﺪﻳﮕﺮ ﺷﻤﺎ ﻣﻌﺘﻘﺪ‬

‫ﻧﺒﺎﺷﻴﺪ ﻣﮕﺮ ﺑﻪ ﺍﺗﺒﺎﻉ ﺧﻮﺩ ﻭ ﺣﻔﻆ ﺁﻧﺎﻥ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻳﻬﻮﺩ ﻣﻲﮔﻔﺘﻨﺪ ﻫﺪﺍﻳﺖ ﻣﻨﺤﺼﺮ ﺑﺪﻳﻦ ﻣﺎﺳﺖ ﻭ ﺧﺪﺍ ﺩﻓﻊ ﺣﻴﻠﺔ ﺍﻳﺸﺎﻥ ﻧﻤﻮﺩﻩ‪ .‬ﻭﺿﻤﻴﺮﻫﺎﻱ‬

‫ﺧﻄﺎﺏ"‪ "‬ﻭ "‪ " ‬ﻭ"‪ "‬ﻭ‪ ‬ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻳﻬﻮﺩ ﺑﻪ ﺣﺴﺐ‬

‫ﻇﺎﻫﺮ‪.‬‬
‫‪            ‬‬

‫‪             ‬‬
 ‫‪397‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪          ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﭘﻮﺳﺖ ﮔﺎﻭﻱ ﭘﺮ ﺍﺯ ﺯﺭ ﺑﻪ ﺍﻭ‬
‫ﺃﻣﺎﻧﺖ ﺑﺴﭙﺎﺭﻱ ﺁﻥ ﺭﺍ ﺑﻪ ﺗﻮ ﺑﺮﻣﻲﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺩﻳﻨﺎﺭﻱ‬
‫ﺑﻪ ﺍﻭ ﺑﺴﭙﺎﺭﻱ ﺑﻪ ﺗﻮ ﺑﺎﺯ ﻧﺪﻫﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﭘﻴﻮﺳﺘﻪ ﺑﺮ ﺳﺮ ﺍﻭ ﺍﻳﺴﺘﺎﺩﻩ ﺑﺎﺷﻲ‪ ،‬ﺍﻳﻦ ﺑﺮﺍﻱ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻨﺪ ﺭﺍﻩ ﻗﺪﺭﺕ ﺑﺮ ﻣﻄﺎﻟﺒﻪ ﻭ ﺣﺠﺘﻲ ﺩﺭ ﻣﻴﺎﻥ ﺑﻲﺳﻮﺍﺩﺍﻥ ﻋﻠﻴﻪ ﻣﺎ ﻧﻴﺴﺖ‪ ،‬ﻭﺑﺮ‬
‫ﺧﺪﺍ ﺩﺭﻭﻍ ﻣﻲﮔﻮﻳﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﻲﺩﺍﻧﻨﺪ)‪ (75‬ﺁﺭﻱ ﻫﺮ ﻛﺲ ﺑﻪ ﻋﻬﺪ ﺧﻮﺩ ﻭﻓﺎ ﻛﻨﺪ ﻭ‬
‫ﭘﺮﻫﻴﺰﻛﺎﺭ ﺑﺎﺷﺪ ﭘﺲ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ‪(76).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﻣﺮﺩﻡ ﺧﻮﺏ ﻭﺑﺪ‬
‫ﺩﺍﺭﻧﺪ‪ ،‬ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﻣﺎﻧﺖﺩﺍﺭ ﻭ ﻭﻓﺎﻛﻦ ﺑﻪ ﭘﻴﻤﺎﻥ ﺍﺳﺖ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻌﻜﺲ‪ ،‬ﻭﻟﻲ‬
‫ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﻣﻲﺧﻮﺭﺩﻧﺪ ﻭ ﭘﺲ ﻧﻤﻲﺩﺍﺩﻧﺪ ﺑﻬﺎﻧﺔ ﺩﻳﻨﻲ ﻫﻢ ﺑﺮﺍﻱ ﺧﻮﺩ‬
‫ﺗﺮﺍﺷﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻣﻲﮔﻔﺘﻨﺪ ﺍﮔﺮ ﻣﺎﻝ ﻣﺸﺮﻛﻴﻦ ﻭ ﻳﺎ ﻣﺎﻝ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﺨﻮﺭﻳﻢ ﻭ ﺃﻣﺎﻧﺖ ﺭﺍ‬
‫ﺭﺩ ﻧﻜﻨﻴﻢ ﺣﻖ ﺩﺍﺭﻳﻢ ﺯﻳﺮﺍ ﻣﺸﺮﻙ ﻣﺎﻟﺶ ﺣﻼﻝ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﻣﺎ ﺃﺑﻨﺎء ﺍﷲ ﻭ ﺩﻭﺳﺘﺎﻥ‬
‫ﺧﺪﺍﺋﻴﻢ ﻭ ﻫﺮ ﻛﺲ ﻫﺮ ﭼﻪ ﺩﺍﺭﺩ ﻣﺘﻌﻠﻖ ﺑﻪ ﻣﺎ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﺑﻨﺪﺓ ﻣﺎ ﻣﻲﺑﺎﺷﻨﺪ‪،‬‬
‫ﭘﺲ ﺍﮔﺮ ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﻧﺪﻫﻴﻢ ﺍﻳﺸﺎﻥ ﺣﺠﺘﻲ ﻧﺰﺩ ﺧﺪﺍ ﻭ ﺭﺍﻩ ﺍﺣﻘﺎﻕ ﺣﻖ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺧﺼﻮﺻﺎ ﻣﻘﺪﺳﻴﻦ ﻭﺭﻭﺣﺎﻧﻲ ﻧﻤﺎﻳﺎﻥ ﺭﺍ ﻋﻘﻴﺪﻩ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﻣﻲﺗﻮﺍﻧﻨﺪ ﻣﺎﻝ ﺍﻣﺎﻧﺖ ﺟﻤﺎﻋﺘﻲ ﺍﺯ ﻣﺮﺩﻡ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺍﺭﺗﺪﺍﺩ ﻭ ﻳﺎ ﻛﻔﺮ ﻭ ﻳﺎ ﻣﺎﻝ ﻣﺠﻬﻮﻝ ﺍﻟﺤﺎﻝ‬
‫ﺗﺼﺮﻑ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺣﺘﻲ ﺑﻌﻀﻲ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﺃﺋﻤﺔ ﺧﻮﺩ ﺭﺍ ﻣﺎﻟﻚ ﺗﻤﺎﻡ ﺩﻧﻴﺎ ﺩﺍﻧﺴﺘﻪ ﻭ ﺳﺎﻳﺮ ﻣﺮﺩﻡ‬
‫ﺭﺍ ﺩﺭ ﺣﻜﻢ ﺑﻨﺪﻩ ﻭ ﺟﻴﺮﻩﺧﻮﺍﺭ ﺍﻣﺎﻣﺎﻥ ﻣﻲﺩﺍﺩﻧﻨﺪ ﻭ ﺍﻳﻨﻬﺎ ﻫﻤﺎﻥ ﻋﻘﺎﺋﺪ ﻳﻬﻮﺩ ﺍﺳﺖ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﻣﺴﻠﻤﻴﻦ ﺁﻣﺪﻩ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺧﺎﺋﻦ ﺩﺭ ﺍﻣﺎﻧﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭﻟﻲ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻓﺮﻣﻮﺩﻩ ﺍﻣﺎﻧﺖ ﺑﺎﻳﺪ ﺭﺩ ﺷﻮﺩ ﭼﻪ ﺑﻪ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﭼﻪ ﺑﻪ ﺑﺪﻛﺎﺭ ﻭ ﭼﻪ ﺑﻪ ﻛﺎﻓﺮ ﻭ ﭼﻪ ﺑﻪ‬
‫ﻣﺴﻠﻤﺎﻥ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪398‬‬

‫‪            ‬‬

‫‪           ‬‬

‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﻛﺴﺎﻧﻴﻜﻪ ﭘﻴﻤﺎﻥ ﺧﺪﺍ ﻭ ﺳﻮﮔﻨﺪﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺑﻬﺎء ﻛﻤﻲ ﻣﻲﻓﺮﻭﺷﻨﺪ‪،‬‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺁﺧﺮﺕ ﺑﻬﺮﻩﺍﻱ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﺪﺍ ﺑﺎ ﺍﻳﺸﺎﻥ ﺳﺨﻦ ﻧﮕﻮﻳﺪ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ‬
‫ﻧﻈﺮ ﻟﻄﻒ ﻧﻨﻤﺎﻳﺪ ﻭ ﺍﺯ ﺧﻄﺎ ﭘﺎﻙ ﻧﮕﺮﺩﺍﻧﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻙ ﺍﺳﺖ‪(77).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻓﺮﻭﺧﺘﻦ ﭘﻴﻤﺎﻥ ﺇﻟﻬﻲ ﻭ ﺳﻮﮔﻨﺪﻫﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺭﺩﻥ ﻣﺎﻝ‬
‫ﻣﺮﺩﻡ ﻋﻬﺪ ﺇﻟﻬﻲ ﺭﺍ ﻛﻪ ﺍﻃﺎﻋﺖ ﺍﻭ ﺑﺎﺷﺪ ﺍﺯ ﺩﺳﺖ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻣﺎﻝ ﭘﺴﺖ ﺩﻧﻴﺎ ﺑﻪ ﻧﺎﻡ‬
‫ﺍﻭ ﺳﻮﮔﻨﺪ ﻣﻲﺧﻮﺭﻧﺪ‪ .‬ﻭ ﻋﻬﺪ ﺧﺪﺍ ﺑﺎ ﻫﺮ ﺑﻨﺪﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺧﺪﺍ ﺩﺭﻭﻍ ﻧﺒﻨﺪﺩ ﻭ ﺧﻴﺎﻧﺖ‬
‫ﻧﻜﻨﺪ‪ ،‬ﻭ ﻧﺎﻣﻬﺎﻱ ﺍﻭ ﺭﺍ ﻋﻈﻤﺖ ﺩﻫﺪ‪ ،‬ﭘﺲ ﻛﺴﻲ ﻛﻪ ﺑﺎ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺧﺪﺍ ﻭﻓﺎ ﻧﻜﻨﺪ ﻭ ﻗﺴﻢ‬

‫ﺩﺭﻭﻍ ﺑﺨﻮﺭﺩ ﻣﻮﺭﺩ ﺳﺨﻂ ﺇﻟﻬﻲ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺑﺮ ﺷﺪﺕ‬

‫ﻏﻀﺐ ﺇﻟﻬﻲ ﺍﺳﺖ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...    :‬ﭼﻮﻥ ﻧﻈﺮ ﻣﺘﻌﺪﻱ ﺑﻪ ﺇﻟﻲ ﺷﺪﻩ‬

‫ﺑﻪ ﻣﻌﻨﻲ ﻧﻈﺮ ﻟﻄﻒ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﻣﻌﻨﻲ ﻧﻈﺮ ﺑﺎ ﭼﺸﻢ ﻧﻴﺴﺖ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ... ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺸﻤﻮﻝ ﻋﻔﻮ ﻭ ﻣﻐﻔﺮﺕ ﺣﻖ ﻧﻤﻲﺷﻮﻧﺪ‪.‬‬

‫‪          ‬‬

‫‪            ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺯﺑﺎﻧﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ‬
‫ﻣﻲﭘﻴﭽﺎﻧﻨﺪ ﺗﺎ ﺷﻤﺎ ﺁﻥ ﺭﺍ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺧﻴﺎﻝ ﻛﻨﻴﺪ ﻭﺣﺎﻝ ﺁﻧﻜﻪ ﺍﺯ ﻛﺘﺎﺏ ﻧﻴﺴﺖ‪،‬‬
‫ﻭﻣﻲﮔﻮﻳﻨﺪ ﺁﻥ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ ﻧﻴﺴﺖ‪ ،‬ﻭﺑﺮ ﺧﺪﺍ ﺩﺭﻭﻍ ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻲﺩﺍﻧﻨﺪ‪(78).‬‬
 ‫‪399‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻧﻜﺎﺕ‪ :‬ﻳﻬﻮﺩ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺍﻓﺘﺮﺍءﺍﺕ ﺧﻮﺩ ﭼﻨﺪ ﻛﻠﻤﺔ ﻋﺒﺮﻱ ﺷﺒﻴﻪ ﺑﻪ ﻛﻠﻤﺎﺕ ﺗﻮﺭﺍﺕ ﺑﻪ‬
‫ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭﮔﺎﻫﻲ ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﺎ ﺳﺨﻦ ﺧﻮﺩ ﻣﺨﻠﻮﻁ ﻣﻲﻛﺮﺩﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﮔﻤﺎﻥ‬
‫ﻛﻨﻨﺪ ﻛﻪ ﺳﺨﻦ ﺍﻳﺸﺎﻥ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﭼﻨﻴﻦ ﻧﺒﻮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﻫﺮ‬
‫ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﺧﺮﺍﻓﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺪﻳﻦ ﺑﭽﺴﺒﺎﻧﺪ ﭼﻬﺎﺭ ﻛﻠﻤﻪ ﺣﺪﻳﺚ ﻋﺮﺑﻲ ﻣﻲﮔﻮﻳﺪ ﻭ ﻳﺎ ﺑﺎ‬
‫ﻗﺮﺁﻥ ﻣﺨﻠﻮﻁ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﻋﻮﺽ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﺜﻼً ﺗﻘﻠﻴﺪﻱ ﺭﺍ ﻛﻪ‬
‫ﺎﺳﺄَﻟُﻮاْ أ َْﻫ َﻞ اﻟ ﱢﺬ ْﻛ ِﺮ إِن ُﻛﻨﺘُ ْﻢ ﻻَ‬
‫ﺣﺮﺍﻡ ﺍﺳﺖ ﺑﻌﻨﻮﺍﻥ ﺗﻌﻠﻴﻢ ﻭﺗﻌﻠﻢ ﺑﻪ ﺩﻳﻦ ﺑﺴﺘﻪﺍﻧﺪ ﻭ ﺁﻳﺔ‪ :‬ﻓَ ْ‬
‫ﺗَـ ْﻌﻠَ ُﻤﻮ َن‪ ،‬ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﺮﺍﻱ ﺗﻌﻠﻢ ﺍﺳﺖ ﻧﻪ ﺗﻘﻠﻴﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ‬
‫ﺁﺧﺮ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬إِن ُﻛﻨﺘُ ْﻢ ﻻَ ﺗَـ ْﻌﻠَ ُﻤﻮ َن‪.‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪        ‬‬ ‫‪ ‬‬
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‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﻱ ﺑﺸﺮﻱ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻛﺘﺎﺏ ﻭ ﺣﻜﻢ ﻭ ﻧﺒﻮﺕ ﺑﺪﻫﺪ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ‬
‫ﻣﺮﺩﻡ ﺑﮕﻮﻳﺪ ﺑﻨﺪﮔﺎﻥ ﻣﻦ ﺑﺎﺷﻴﺪ ﻧﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﮕﻮﻳﺪ ﻣﺮﺩﺍﻥ ﺧﺪﺍ ﻭ ﭘﺮﻭﺭﺵ‬
‫ﻳﺎﻓﺘﺔ ﺍﻭ ﺑﺎﺷﻴﺪ ﺑﻮﺍﺳﻄﺔ ﺁﻣﻮﺧﺘﻦ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﻭ ﺑﺴﺒﺐ ﺁﻧﭽﻪ ﺩﺭﺱ ﻣﻲﮔﻴﺮﻳﺪ)‪ (79‬ﻭ ﺑﻪ‬
‫ﺷﻤﺎ ﺃﻣﺮ ﻧﻤﻲﻛﻨﺪ ﻛﻪ ﻣﻼﺋﻜﻪ ﻭ ﭘﻴﻤﺒﺮﺍﻥ ﺭﺍ ﺍﺭﺑﺎﺑﺎﻥ ﺧﻮﺩ ﺑﮕﻴﺮﻳﺪ ﻭ ﺩﺭ ﺣﻮﺍﺋﺞ ﺑﻪ ﺁﻧﺎﻥ ﺭﻭ‬
‫ﻛﻨﻴﺪ‪ ،‬ﺁﻳﺎ ﺷﻤﺎ ﺭﺍ ﺃﻣﺮ ﺑﻪ ﻛﻔﺮ ﻣﻲﻛﻨﺪ ﭘﺲ ﺍﺯ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻧﺘﺎﻥ‪(80).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﺍﺣﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﭘﻴﻤﺒﺮﺍﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﺩﻳﮕﺮ ﻧﺒﺎﻳﺪ ﻛﺮﻧﺶ ﻋﺎﺑﺪﺍﻧﻪ‬
‫ﻧﻤﻮﺩ‪ ،‬ﻭ ﻫﻴﭻ ﭘﻴﻤﺒﺮﻱ ﻧﮕﻔﺘﻪ ﺩﺭ ﺣﻮﺍﺋﺞ ﻣﺮﺍ ﺃﺭﺑﺎﺏ ﻭ ﺑﺎﺏ ﺍﻟﺤﻮﺍﺋﺞ ﺑﺪﺍﻧﻴﺪ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﻪ ﻃﺒﻖ‬
‫ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﻋﻤﻞ ﻛﻨﻴﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭﺱ ﺑﮕﻴﺮﻳﺪ ﺗﺎ ﺑﻪ ﺷﺮﻙ ﺩﺭ‬
‫ﻋﺒﺎﺩﺕ ﻧﻴﻔﺘﻴﺪ‪ .‬ﺗﻌﺠﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺑﺎﺯ ﻣﻠﺖ ﻣﺎ ﺃﻧﺒﻴﺎء ﻭ ﺃﻭﻟﻴﺎء ﺭﺍ‬
‫ﭼﻮﻥ ﺧﺪﺍ ﺍﺭﺑﺎﺏ ﻭ ﺑﺎﺏﺍﻟﺤﻮﺍﺋﺞ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺩﻋﺎﻫﺎﻱ ﺧﻮﺩ ﻛﻪ ﺑﻪ ﺍﻗﺮﺍﺭ ﺧﻮﺩ ﻋﺒﺎﺩﺗﺴﺖ‬
‫ﺁﻧﺎﻥ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺷﺮﻙ ﺑﻪ ﺗﻮﺳﻂ ﺩﻛﺎﻧﺪﺍﺭﺍﻥ ﻣﺬﻫﺒﻲ ﺍﻛﺜﺮ ﻋﻮﺍﻡ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ‪ ،‬ﺑﺎ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪400‬‬

‫ﺍﻳﻨﻜﻪ ﺁﻳﺔ ﻓﻮﻕ ﺑﻪ ﺻﺮﺍﺣﺖ ﻣﻲﮔﻮﻳﺪ ﺍﺭﺑﺎﺏﺩﺍﻧﺴﺘﻦ ﻏﻴﺮ ﺧﺪﺍ ﻛﻔﺮ ﺍﺳﺖ‪ ،‬ﺣﺘﻲ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﺩﻛﺎﻧﺪﺍﺭﺍﻥ ﻣﺬﻫﺒﻲ ﻋﻠﻨﻲ ﻣﻲﮔﻮﻳﻨﺪ ﻓﻼﻥ ﺍﻣﺎﻡ ﺍﺭﺑﺎﺏ ﻣﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺮﺍﻱ‬
‫ﻣﻐﻠﻄﻪ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﺁﻧﺎﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻭﺍﺳﻄﻪ ﻣﻲﺧﻮﺍﻧﻴﻢ‪ .‬ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻭﻻ‪ :‬ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﻣﻄﻠﻘﺎ‬
‫ﻓﺮﻣﻮﺩﻩ ﺁﻧﺎﻥ ﺭﺍ ﺍﺭﺑﺎﺏ ﻧﺪﺍﻧﻴﺪ ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﻭﺍﺳﻄﻪ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ‪ .‬ﺛﺎﻧﻴﺎ‪ :‬ﺑﺰﺭﮔﺎﻥ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ‬
‫ﺭﻓﺘﻪﺍﻧﺪ ﺑﻪ ﻋﺎﻟﻢ ﺩﻳﮕﺮ‪ ،‬ﻧﺰﺩ ﺷﻤﺎ ﻧﻴﺴﺘﻨﺪ ﺗﺎ ﻭﺍﺳﻄﻪ ﺷﻮﻧﺪ‪ .‬ﺛﺎﻟﺜﺎ‪ :‬ﺑﺰﺭﮔﺎﻥ ﺩﻳﻨﻲ ﻣﻄﻴﻊ ﺷﻤﺎ‬
‫ﻧﻴﺴﺘﻨﺪ ﻛﻪ ﺩﺍﺋﻤﺎ ﻫﻤﻪ ﺟﺎ ﻭﺍﺳﻄﻪ ﺷﻮﻧﺪ‪ .‬ﺭﺍﺑﻌﺎ‪ :‬ﻣﮕﺮ ﺧﺪﺍ ﺍﺯ ﺷﻤﺎ ﺑﻲﺧﺒﺮ ﺍﺳﺖ ﻭ ﺣﺎﺟﺖ‬
‫ﺷﻤﺎ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺪ ﻭ ﻳﺎ ﻛﻼﻡ ﺷﻤﺎ ﺭﺍ ﻧﻤﻲﺷﻨﻮﺩ ﻛﻪ ﻭﺍﺳﻄﻪ ﺑﻴﺎﻳﺪ ﻭﺑﻪ ﺍﻭ ﺑﺮﺳﺎﻧﺪ‪ .‬ﺗﻤﺎﻡ ﺍﻳﻦ‬
‫ﻣﻐﻠﻄﻪﻫﺎ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﭘﻴﻤﺒﺮﻱ ﻛﻪ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺑﺎﺷﺪ ﻭ‬
‫ﻗﺎﺿﻲﺍﻟﺤﺎﺟﺎﺕ ﻫﻤﻪ ﻧﺒﺎﺷﺪ ﺍﺯ ﺗﻜﺒﺮ ﭼﻨﻴﻦ ﭘﻴﻤﺒﺮﻱ ﺭﺍ ﻣﺎ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﻢ‪ ،‬ﺑﻠﻜﻪ ﺍﻣﺎﻡ ﻭ ﻳﺎ‬
‫ﺭﺳﻮﻟﻲ ﻣﻲﺧﻮﺍﻫﻴﻢ ﻛﻪ ﻃﺒﻖ ﻣﻴﻞ ﻣﺎ ﻫﻤﻪ ﻛﺎﺭﻩ ﻭ ﺑﻪ ﻫﻤﻪ ﻧﺎﻇﺮ ﻭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪،‬‬
‫ﻣﺎﻧﻨﺪ ﺷﻴﻄﺎﻥ ﺗﻜﺒﺮ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺯﻳﺮ ﺑﺎﺭ ﺭﺳﻮﻟﻲ ﻣﺎﻧﻨﺪ ﺧﻮﺩﺷﺎﻥ ﻧﻤﻲﺭﻭﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬
‫‪ ... ‬ﻭ ‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﻭﺟﻮﺩ ﺗﻌﻠﻴﻢ ﻭ ﻋﺪﻡ ﺟﻮ ﺍﺯ ﺗﻘﻠﻴﺪ ﻭ ﺍﻳﻨﻜﻪ ﺍﻣﺮ ﺩﻳﻦ‬
‫ﺑﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﺪﺭﻳﺲ ﺍﺳﺖ ﻧﻪ ﺗﻘﻠﻴﺪ‪.‬‬
‫‪          ‬‬

‫‪          ‬‬

‫‪            ‬‬

‫‪       ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﭘﻴﻤﺒﺮﺍﻥ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺖ ﻛﻪ ﭼﻮﻥ ﺑﻪ ﺷﻤﺎ ﻛﺘﺎﺏ ﻭ‬
‫ﺣﻜﻤﺖ ﺩﺍﺩﻡ ﺳﭙﺲ ﭘﻴﻤﺒﺮﻱ ﺁﻣﺪ ﻛﻪ ﺁﻧﭽﻪ ﺑﺎ ﺷﻤﺎﺳﺖ ﺗﺼﺪﻳﻖ ﻛﻨﺪ ﺍﻟﺒﺘﻪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﻳﺪ ﻭ ﺍﻟﺒﺘﻪ ﺍﻭ ﺭﺍ ﻳﺎﺭﻱ ﻛﻨﻴﺪ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﻮﺩ ﺁﻳﺎ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩﻳﺪ ﻭ ﭘﻴﻤﺎﻥ ﻣﺮﺍ ﮔﺮﻓﺘﻴﺪ‪ ،‬ﮔﻔﺘﻨﺪ‬
‫ﺍﻗﺮﺍﺭ ﻛﺮﺩﻳﻢ‪ ،‬ﻓﺮﻣﻮﺩ ﭘﺲ ﮔﻮﺍﻩ ﺑﺎﺷﻴﺪ ﻭ ﻣﻦ ﺑﺎ ﺷﻤﺎ ﺍﺯ ﮔﻮﺍﻫﺎﻧﻢ)‪ (81‬ﭘﺲ ﻛﺴﺎﻧﻴﻜﻪ ﭘﺲ ﺍﺯ‬
‫ﺍﻳﻦ ﺍﻋﺮﺍﺽ ﻛﻨﻨﺪ ﺁﻧﺎﻥ ﺧﻮﺩ ﻓﺎﺳﻘﻨﺪ‪(82).‬‬
 ‫‪401‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻧﻜﺎﺕ‪ :‬ﺫﻛﺮ ﺍﻳﻦ ﭘﻴﻤﺎﻥ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻨﺪ ﭘﻴﻤﺒﺮﺍﻥ ﺧﺪﺍ ﺗﺴﻠﻴﻢ ﺃﻣﺮ ﺍﻭﻳﻨﺪ ﻭ‬
‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺁﻧﺎﻥ ﻫﺮ ﭘﻴﻤﺒﺮﻱ ﺑﻴﺎﻳﺪ ﺍﻭ ﺭﺍ ﻳﺎﺭﻱ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﭘﺲ ﺃﻣﺖ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﺴﻠﻴﻢ‬
‫ﺃﻣﺮ ﺧﺪﺍ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺭﺳﻮﻝ ﺧﺎﺗﻢ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﺍﮔﺮﻧﻪ ﺍﺯ ﻣﻌﺮﺿﻴﻦ ﻭ ﻓﺎﺳﻘﻴﻦ ﺧﻮﺍﻫﻨﺪ‬
‫ﺷﺪ‪.‬‬

‫‪          ‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻏﻴﺮ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﻣﻲﺟﻮﺋﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﺧﺪﺍ ﺗﺴﻠﻴﻤﻨﺪ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ‬
‫ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻨﻨﺪ ﭼﻪ ﺑﻪ ﻣﻴﻞ ﻭ ﭼﻪ ﺑﻪ ﻛﺮﺍﻫﺖ‪ ،‬ﻭ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍ ﺭﺟﻮﻉ ﺩﺍﺩﻩ‬
‫ﻣﻲﺷﻮﻧﺪ‪(83).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺍﺳﻼﻡ ﺑﻪ ﻣﻌﻨﻲ ﺗﺴﻠﻴﻢ ﺑﻪ ﺃﻣﺮ ﺧﺪﺍﺳﺖ‪ ،‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ‪    :‬‬

‫‪ ...  ‬ﺗﺴﻠﻴﻢ ﺗﻜﻮﻳﻨﻲ ﻭ ﺗﺸﺮﻳﻌﻲ ﺍﺳﺖ‪ .‬ﻭﻛﻠﻤﺔ "‪ "‬ﻣﻮﺻﻮﻟﻪ‬

‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﺳﻤﺎﻥﻫﺎ ﻧﻴﺰ ﺫﻭﻱﺍﻟﻌﻘﻮﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬
‫‪           ‬‬

‫‪     ‬‬

‫‪      ‬‬

‫‪            ‬‬
‫*‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﺑﻪ ﺧﺪﺍ ﻭ ﺁﻧﭽﻪ ﺑﺮ ﻣﺎ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭﺁﻧﭽﻪ ﺑﺮ ﺍﺑﺮﺍﻫﻴﻢ ﻭ‬
‫ﺍﺳﻤﺎﻋﻴﻞ ﻭﺍﺳﺤﺎﻕ ﻭ ﻳﻌﻘﻮﺏ ﻭ ﺍﺳﺒﺎﻁ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺑﻪ ﻣﻮﺳﻲ ﻭ ﻋﻴﺴﻲ ﻭ ﭘﻴﻤﺒﺮﺍﻥ‬
‫ﺍﺯ ﻃﺮﻑ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﺟﺪﺍﺋﻲ ﻧﻤﻲﺍﻓﻜﻨﻴﻢ ﺑﻴﻦ ﺍﺣﺪﻱ ﺍﺯ ﺍﻳﺸﺎﻥ‪ ،‬ﻭ ﻣﺎ ﺑﺮﺍﻱ‬
‫ﺧﺪﺍ ﺗﺴﻠﻴﻢ ﺷﺪﻩ ﻭ ﻣﺴﻠﻤﺎﻧﻴﻢ)‪ (84‬ﻫﺮ ﻛﺲ ﺩﻳﻨﻲ ﺟﺰ ﺍﺳﻼﻡ ﺑﺠﻮﻳﺪ ﺍﺯ ﺍﻭ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺨﻮﺍﻫﺪ‬
‫ﺷﺪ‪ ،‬ﻭ ﺍﻭ ﺩﺭ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﺍﺯ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﺍﺳﺖ‪(85).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪402‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﺗﻤﺎﻡ ﺃﻧﺒﻴﺎء ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﻭ ﻫﻤﺔ ﻛﺘﺐ‬
‫ﺁﺳﻤﺎﻧﻲ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ ،‬ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺍﺳﺒﺎﻁ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ‪.‬‬

‫‪          ‬‬

‫‪  ‬‬ ‫‪       ‬‬

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‫‪    ‬‬ ‫‪     ‬‬
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‫‪            ‬‬
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‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﭼﮕﻮﻧﻪ ﺧﺪﺍ ﻗﻮﻣﻲ ﺭﺍ ﻛﻪ ﻛﺎﻓﺮ ﺷﺪﻩﺍﻧﺪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻤﺎﻥ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻫﺪﺍﻳﺖ‬
‫ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﮔﻮﺍﻫﻲ ﺩﺍﺩﻧﺪ ﺍﻳﻦ ﺭﺳﻮﻝ ﺣﻖ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻟﻴﻞﻫﺎﻱ ﺭﻭﺷﻦ ﺑﺮ ﺍﻳﺸﺎﻥ‬
‫ﺁﻣﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻗﻮﻡ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍﻫﺪﺍﻳﺖ ﻧﻨﻤﺎﻳﺪ)‪ (86‬ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﺮﺩﻡ ﺟﺰﺍﻳﺸﺎﻥ ﻫﻤﻴﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻟﻌﻨﺖ ﺧﺪﺍ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﺑﺎﺷﺪ)‪ (87‬ﺩﺭ ﺁﻥ ﺟﺎﻭﻳﺪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﻋﺬﺍﺏ‬
‫ﺍﺯ ﺍﻳﺸﺎﻥ ﺗﺨﻔﻴﻒ ﺩﺍﺩﻩ ﻧﺸﻮﺩ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻬﻠﺘﻲ ﻧﺒﺎﺷﺪ)‪ (88‬ﻣﮕﺮ ﻛﺴﺎﻧﻲ ﻛﻪ ﭘﺲ ﺍﺯ ﺍﻳﻦ‬
‫ﺗﻮﺑﻪ ﻛﻨﻨﺪ ﻭ ﺍﺻﻼﺡ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(89).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻤﺎﻥ ﻭ ﺗﻮﺑﺔ ﭘﺲ ﺍﺯ ﺍﺭﺗﺪﺍﺩ ﭘﺬﻳﺮﻓﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﻭ‬

‫ﺟﻤﻠﺔ‪ ...     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻟﻐﺰﺵ ﺩﺍﻧﺎ ﻗﺒﻴﺢﺗﺮ ﺍﺯ ﻟﻐﺰﺵ ﻧﺎﺩﺍﻥ‬
‫ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﮕﻮﻧﻪ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﭼﻨﻴﻦ ﻛﺎﻓﺮﻱ ﺭﺍ ﻟﻌﻦ ﻣﻲﻛﻨﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ‬
‫ﺣﺴﺎ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻛﺜﺮ ﻣﺮﺩﻡ ﺧﻮﺩ ﻛﺎﻓﺮﻧﺪ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ "ﻧﺎس"‬
‫ﻣﺆﻣﻨﻴﻦ ﺑﺎﺷﺪ ﺍﻭﻻ‪ .‬ﻭ ﺛﺎﻧﻴﺎ ﻛﻔﺎﺭ ﻧﻴﺰ ﺑﻪ ﺯﺑﺎﻥ ﺣﺎﻝ ﻭ ﻳﺎ ﺑﻪ ﺯﺑﺎﻥ ﻗﺎﻝ ﺷﺨﺺ ﻧﺎﺳﭙﺎﺱ‬
‫ﻛﻔﺮﺍﻥﻛﻨﻨﺪﻩ ﺭﺍ ﺑﺪ ﻭﺍﺯ ﺧﻴﺮ ﺩﻭﺭ ﻣﻲﺩﺍﺩﻧﺪ‪ ،‬ﻭﻟﻮ ﻣﺘﻮﺟﻪ ﻧﺒﺎﺷﻨﺪ‪ ،‬ﻭ ﻫﻤﻴﻦ ﻣﻌﻨﻲ ﻟﻌﻦ ﺍﺳﺖ‪.‬‬
‫‪            ‬‬

‫‪           ‬‬
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‫‪         ‬‬

‫‪    ‬‬
 ‫‪403‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪             ‬‬
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‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﭘﺲ ﺍﺯ ﺍﻳﻤﺎﻥ ﻛﺎﻓﺮ ﺷﺪﻧﺪ‪ ،‬ﺳﭙﺲ ﻛﻔﺮ ﺧﻮﺩ ﺭﺍ ﺯﻳﺎﺩ ﻛﺮﺩﻧﺪ‪،‬‬
‫ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺒﺎﺷﺪ ﻭ ﺍﻳﺸﺎﻥ ﺧﻮﺩ ﮔﻤﺮﺍﻫﻨﺪ)‪ (90‬ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻩ ﻭ ﺩﺭ‬
‫ﺣﺎﻝ ﻛﻔﺮ ﻣﺮﺩﻧﺪ‪ ،‬ﺯﻣﻴﻦ ﻣﻤﻠﻮ ﺍﺯ ﻃﻼ ﺍﺯ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﺍﮔﺮﭼﻪ ﺁﻥ‬
‫ﺭﺍ ﻓﺪﻳﻪ ﺩﻫﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﻋﺬﺍﺑﻲ ﺍﺳﺖ ﺩﺭﺩﻧﺎﻙ ﻭ ﻧﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻳﺎﻭﺭﺍﻧﻲ ﺍﺳﺖ‪ (91).‬ﻫﺮﮔﺰ‬
‫ﺑﻪ ﻧﻴﻜﻲ ﻧﺎﺋﻞ ﻧﻤﻲﺷﻮﻳﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﺍﺯ ﻫﺮ ﭼﻪ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﻳﺪ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ‪ ،‬ﻭ ﻫﺮ ﭼﻪ ﺍﻧﻔﺎﻕ‬
‫ﻧﻤﺎﺋﻴﺪ ﺁﻧﭽﻪ ﺑﺎﺷﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺩﺍﻧﺎﺳﺖ‪(92).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪    :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ ﻃﺒﻖ‬

‫ﺍﺧﻼﺹ ﻧﻴﺴﺖ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺸﻮﺩ‪ ،‬ﻭ ﻋﺪﻡ ﺍﺧﻼﺹ ﺍﻳﺸﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ، ‬ﺯﻳﺮﺍ ﻛﺴﻲ ﻛﻪ ﻣﻜﺮﺭ ﻣﺮﺗﺪ ﺷﻮﺩ ﻭ ﺗﻮﺑﻪ ﻛﻨﺪ ﺩﻟﻴﻞ ﺑﺮ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪ ﻭﮔﻤﺮﺍﻫﻲ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﻓﺪﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻱ ﻋﻮﺽ ﺟﺎﻥ ﺧﻮﺩ ﺑﺪﻫﺪ ﻭ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺨﺮﺩ‪ .‬ﻭ ﻣﺎء‬

‫ﻣﻮﺻﻮﻟﻪ ﺩﺭ ﺟﻤﻠﺔ ‪   ‬ﺷﺎﻣﻞ ﻣﺎﻝ ﻭ ﺟﺎﻥ ﻭ ﺳﺎﻋﺎﺕ ﻋﻤﺮ ﻣﻲﺷﻮﺩ‪ .‬ﻭ‬

‫‪ ‬ﺩﻻﻟﺖ ﺑﺮ ﺗﺒﻌﻴﺾ ﺩﺍﺭﺩ ﻳﻌﻨﻲ ﭼﻮﻥ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﺭﺍ ﻫﻢ ﺍﻧﻔﺎﻕ‬

‫ﻛﻠﻤﺔ‪  :‬ﺩﺭ ‪ ‬‬

‫ﻛﻨﻴﺪ ﺧﺪﺍ ﺩﺍﻧﺎﺳﺖ‪.‬‬

 ‫‪405‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪            ‬‬

‫‪            ‬‬
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‫‪           ‬‬
‫*‬

‫‪         ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻫﺮﻃﻌﺎﻣﻲ ﺑﺮ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺣﻼﻝ ﺑﻮﺩ ﻣﮕﺮ ﺁﻧﭽﻪ ﺍﺳﺮﺍﺋﻴﻞ )ﻳﻌﻘﻮﺏ( ﺑﺮ ﺧﻮﺩ‬
‫ﺣﺮﺍﻡ ﻛﺮﺩ ﻗﺒﻞ ﺍﺯﻧﺰﻭﻝ ﺗﻮﺭﺍﺕ‪ ،‬ﺑﮕﻮ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺗﻼﻭﺕ ﻛﻨﻴﺪ ﺍﮔﺮ ﺭﺍﺳﺖ‬
‫ﻣﻲﮔﻮﺋﻴﺪ)‪ (93‬ﭘﺲ ﺁﻧﻜﻪ ﺑﺮ ﺧﺪﺍ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺩﺭﻭﻏﻲ ﺭﺍ ﺑﺎﻓﺘﺮﺍء ﺑﺒﻨﺪﺩ ﺁﻧﺎﻥ ﺧﻮﺩ‬
‫ﺳﺘﻤﮕﺮﻧﺪ)‪ (94‬ﺑﮕﻮ ﺧﺪﺍ ﺭﺍﺳﺖ ﮔﻔﺖ‪ ،‬ﭘﺲ ﻣﻠﺖ ﺍﺑﺮﺍﻫﻴﻢ ﺣﻖﮔﺮﺍ ﺭﺍ ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺍﻭ ﺍﺯ‬
‫ﻣﺸﺮﻛﻴﻦ ﻧﺒﻮﺩ‪(95).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻃﺒﻖ ﻓﺮﻣﻮﺩﺓ ﻭﺣﻲ ﮔﻮﺷﺖ ﺷﺘﺮ ﺭﺍ ﺧﺼﻮﺻﺎ ﺷﺘﺮ ﺍﺯ‬
‫ﭘﻨﺞ ﺳﺎﻝ ﺑﻴﺸﺘﺮ ﺭﺍ ﺣﻼﻝ ﻛﺮﺩ‪ ،‬ﻭ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺭﺍ ﺣﻼﻝ ﻛﺮﺩ ﻛﻪ ﻋﻠﻤﺎﻱ ﻳﻬﻮﺩ ﺣﺮﺍﻡ‬
‫ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺑﺎﺷﻜﺎﻝﺗﺮﺍﺷﻲ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﻣﺤﺮﻣﺎﺕ ﺍﺯ ﺯﻣﺎﻥ‬
‫ﻧﻮﺡ ﻭ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﺣﺮﺍﻡ ﺑﻮﺩﻩ ﻭ ﺗﺤﺮﻳﻢ ﻛﺎﺭ ﻣﺎ ﻧﻴﺴﺖ‪ ،‬ﻭﺗﺤﻠﻴﻞ ﻣﺤﻤﺪص ﺻﺤﻴﺢ‬
‫ﻧﻴﺴﺖ‪ .‬ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﻃﻌﺎﻣﻲ ﺑﺮ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺣﻼﻝ ﺑﻮﺩﻩ ﻣﮕﺮ‬
‫ﺁﻧﭽﻪ ﻳﻌﻘﻮﺏ ﺑﺮ ﺧﻮﺩ ﺣﺮﺍﻡ ﻛﺮﺩ ﺁﻥ ﻫﻢ ﺑﻪ ﻧﺬﺭ ﻭ ﻳﺎ ﺗﻌﻬﺪ ﻭ ﻳﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺯﻫﺪ‪ ،‬ﻭ ﺇﻻ ﻗﺒﻞ‬
‫ﺍﺯ ﺍﻭ ﺩﺭ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﺣﺮﺍﻡ ﻧﺒﻮﺩﻩ ﻭ ﺷﻤﺎ ﻳﻬﻮﺩﻳﺎﻥ ﺑﺮ ﺧﺪﺍ ﻭ ﭘﻴﻤﺒﺮﺍﻥ ﺍﻓﺘﺮﺍء ﺑﺴﺘﻪﺍﻳﺪ‪،‬‬
‫ﻭﺳﺨﻦ ﺷﻤﺎ ﺩﺭ ﺗﻮﺭﺍﺕ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﻣﺤﺮﻣﺎﺕ‬
‫ﻣﺰﺑﻮﺭﻩ ﺭﺍ ﻃﺒﻖ ﺗﻮﺭﺍﺕ ﺛﺎﺑﺖ ﻛﻨﻴﺪ‪ .‬ﻭ ﭼﻮﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ ﻭ ﻧﺸﺎﻥ ﻧﺪﺍﺩﻧﺪ ﺻﺪﻕ ﻣﺤﻤﺪص ﻭ‬
‫ﻣﻌﺠﺰﺓ ﺍﻭ ﻣﺴﻠﻢ ﺷﺪ‪.‬‬

‫‪           ‬‬
‫*‬

‫‪              ‬‬

‫‪          ‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪406‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﺍﻭﻟﻴﻦ ﺧﺎﻧﻪﺍﻱ ﻛﻪ ﺑﺮﺍﻱ ﺑﻬﺮﺓ ﻣﺮﺩﻡ ﺑﻨﺎ ﻧﻬﺎﺩﻩ ﺷﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﻜﻪ‬
‫ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﺎ ﺑﺮﻛﺖ ﻭ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﺑﺮﺍﻱ ﺟﻬﺎﻧﻴﺎﻥ)‪ (96‬ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺁﻳﺎﺕ ﺭﻭﺷﻦ‪ ،‬ﻣﻘﺎﻡ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻛﺴﻲ ﻛﻪ ﺩﺍﺧﻞ ﺁﻥ ﺷﻮﺩ ﺍﻳﻤﻦ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺧﺪﺍ ﺑﺮ ﻣﺮﺩﻡ ﺍﺳﺖ ﺣﺞ ﺁﻥ ﺧﺎﻧﻪ‬
‫ﻛﺴﻲ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺴﻮﻱ ﺁﻥ ﺑﺮﻭﺩ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻛﺎﻓﺮ ﺷﻮﺩ ﭘﺲ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻲﻧﻴﺎﺯ ﺍﺯ ﺟﻬﺎﻧﻴﺎﻥ‬
‫ﺍﺳﺖ‪(97).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﺣﺞ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﺮﻁ ﻭﺟﻮﺏ ﺣﺞ ﺍﺳﺘﻄﺎﻋﺖ ﺍﺯ ﺟﻬﺖ ﺭﺍﻩ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﻣﺎﻧﻌﻲ‬

‫ﺑﺎﺷﺪ ﻭﺍﺟﺐ ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﻌﺒﻪ ﺍﻭﻟﻴﻦ ﺧﺎﻧﻪﺍﻱ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﻋﺒﺎﺩﺕ ﺑﻨﺪﮔﺎﻥ ﺑﻨﺎء ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﺣﺞ ﻧﻴﺰ ﺁﻧﺠﺎ ﺑﻪ ﺑﻴﺖﺍﻟﻌﺘﻴﻖ ﻭﺻﻒ ﺷﺪﻩ‬
‫ﻛﻪ ﻋﺘﻴﻖ ﺑﻪ ﭼﻴﺰﻱ ﻛﻬﻨﻪ ﻭ ﻗﺪﻳﻤﻲ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﻭﻣﻤﻜﻦ ﺍﺳﺖ ﺍﻭﻟﻴﺖ ﺯﻣﺎﻧﻲ ﻧﺒﺎﺷﺪ ﺑﻠﻜﻪ‬
‫ﺍﻭﻟﻴﺖ ﺩﺭ ﺷﺮﺍﻓﺖ‪ ،‬ﻭ ﻳﺎ ﺍﺯ ﻫﺮﺩﻭ ﺟﻬﺖ ﺑﺎﺷﺪ‪ .‬ﻭﻛﻠﻤﺔ ﺑﻜﻪ ﻧﺎﻡ ﻣﻜﻪ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻜﻪ ﻧﺎﻣﻬﺎﻱ‬
‫ﻣﺘﻌﺪﺩﻩ ﺩﺍﺭﺩ‪* :‬ﺍﻟْﺒ‪‬ﻠَﺪ‪ ‬ﺍﻟْﺄَﻣ‪‬ﻴﻦِ&– )ﺍﻟﺘﻴﻦ‪* .(3/‬ﺃُﻡ‪ ‬ﺍﻟْﻘُﺮَﻯ&– )ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ‪ 92‬ﻭ ﺷﻮﺭﻱ ‪.(7‬‬
‫*ﻭ‪‬ﺇِﺫْ ﺟ‪‬ﻌ‪‬ﻠْﻨَﺎ ﺍﻟْﺒ‪‬ﻴ‪‬ﺖ‪ ‬ﻣ‪‬ﺜَﺎﺑ‪‬ﺔً ﻟﱢﻠﻨﱠﺎﺱِ ﻭ‪‬ﺃَﻣ‪‬ﻨﺎً& – )ﺑﻘﺮﻩ ‪ (125‬ﻭ ﻏﻴﺮ ﺍﻳﻨﻬﺎ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ‪ ،‬ﻭ ﺁﻧﺮﺍ‬
‫ﺑﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺩﻓﻊﻛﺮﺩﻥ ﻭ ﻛﻮﺑﻴﺪﻥ ﻭ ﺍﺯﺩﺣﺎﻡ ﺁﻣﺪﻩ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﻣﻜﻪ‬
‫ﻣﺮﺩﻡ ﺍﺯﺩﺣﺎﻡ ﻣﻲﻛﻨﻨﺪ ﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﺎ ﺩﺳﺖﻫﺎ ﺩﻓﻊ ﻣﻲﻛﻨﻨﺪ ﻭ ﻣﺘﻜﺒﺮﺍﻥ‪ ،‬ﺧﺎﺿﻊ ﻭﻛﻮﺑﻴﺪﻩ‬

‫ﻣﻲﺷﻮﻧﺪ‪ .‬ﻭ ﻛﻠﻤﺔ ‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻜﻪ ﺑﺎﻋﺚ ﺑﺮﻛﺖ ﻭ ﺧﻴﺮ ﺍﺳﺖ ﺍﺯ ﻛﺜﺮﺕ ﺛﻮﺍﺏ‬
‫ﻭ ﺣﺼﻮﻝ ﻭﺣﺪﺕ ﻭ ﺍﺟﺘﻤﺎﻉ ﻭﺗﻌﺎﻭﻥ ﻣﺮﺩﻡ ﻭ ﺗﺸﻜﻴﻞ ﻛﻨﮕﺮﺓ ﻣﻮﺣﺪﻳﻦ ﻭ ﺑﺮﻃﺮﻑﺷﺪﻥ‬

‫ﻓﻘﺮ ﻭ ﺍﺯﺩﻳﺎﺩ ﺭﺯﻕ ﻣﻌﺘﻜﻔﻴﻦ ﻭ ﻧﻔﻊ ﻓﻘﺮﺍء ﻭ ﻣﺤﺘﺎﺟﻴﻦ ﻭ ﻏﻴﺮ ﺍﻳﻨﻬﺎ‪    .‬‬

‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻜﻪ ﺣﺮﻡ ﺃﻣﻦ ﺇﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻧﺠﺎ ﻛﺴﻲ ﺣﻖ ﺗﻌﺮﺽ ﺑﻪ ﺍﻧﺴﺎﻥ ﻭ‬
‫ﺣﻴﻮﺍﻧﻲ ﻧﺪﺍﺭﺩ ﻭ ﺻﻴﺪ ﺩﺭ ﺁﻧﺠﺎ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺩﺭ ﺧﺎﺭﺝ ﺣﺮﻡ ﺧﻴﺎﻧﺘﻲ ﻛﻨﺪ ﻭ ﺑﻪ‬
‫ﺣﺮﻡ ﭘﻨﺎﻫﻨﺪﻩ ﺷﻮﺩ ﻧﺒﺎﻳﺪ ﻣﻌﺘﺮﺽ ﺍﻭ ﺷﻮﻧﺪ ﺗﺎ ﺍﺯ ﺣﺮﻡ ﺧﺎﺭﺝ ﮔﺮﺩﺩ‪ ،‬ﻭﻟﻲ ﺍﺯ ﻣﻌﺎﻣﻠﻪ‬
‫ﻭﻫﻤﺮﺍﻫﻲ ﺍﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﻣﺠﺒﻮﺭ ﺑﻪ ﺧﺮﻭﺝ ﮔﺮﺩﺩ‪.‬‬
 ‫‪407‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪            ‬‬
‫*‬

‫‪           ‬‬

‫‪            ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫‪            ‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﮕﻮ ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﭼﺮﺍ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻛﺎﻓﺮ ﻣﻲﺷﻮﻳﺪ ﻭ ﺧﺪﺍ ﮔﻮﺍﻩ ﺍﺳﺖ ﺑﺮ‬
‫ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ )‪ (98‬ﺑﮕﻮ ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﭼﺮﺍ ﺑﺎﺯ ﻣﻲﺩﺍﺭﻳﺪ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺍﻳﻤﺎﻥ‬
‫ﺁﻭﺭﺩﻩ ﻭ ﻛﺠﻲ ﺭﺍﻩ ﺧﺪﺍ ﺭﺍ ﻣﻲﺟﻮﺋﻴﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺷﻤﺎ ﮔﻮﺍﻫﻴﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺍﺯ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ‬
‫ﻏﺎﻓﻞ ﻧﻴﺴﺖ)‪ (99‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﮔﺮ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﺷﻤﺎ ﺭﺍ ﭘﺲ ﺍﺯ‬
‫ﺍﻳﻤﺎﻧﺘﺎﻥ ﺑﻪ ﻛﻔﺮ ﺑﺮﻣﻲﮔﺮﺩﺍﻧﻨﺪ)‪ (100‬ﻭ ﭼﮕﻮﻧﻪ ﻛﺎﻓﺮ ﻣﻲﺷﻮﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻳﺎﺕ ﺧﺪﺍ‬
‫ﺑﺮﺷﻤﺎ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎﺳﺖ ﺭﺳﻮﻝ ﺍﻭ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﻪ ﺧﺪﺍ ﭼﻨﮓ ﺯﻧﺪ ﭘﺲ‬
‫ﺣﻘﻴﻘﺘﺎ ﻫﺪﺍﻳﺖ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﺷﺪﻩ ﺍﺳﺖ‪(101).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻪ ﺣﻘﺎﻧﻴﺖ ﺍﺳﻼﻡ ﺁﮔﺎﻩ ﺑﻮﺩﻧﺪ ﻭﻟﻲ ﺑﺮﺍﻱ‬
‫ﺣﺴﺪ ﻭﻋﻨﺎﺩ ﻭ ﺩﻛﺎﻧﺪﺍﺭﻱ ﻫﻤﻮﺍﺭﻩ ﻣﺸﻜﻼﺗﻲ ﺑﺮﺍﻱ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﺑﻮﺟﻮﺩ‬
‫ﻣﻲﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭﮔﻤﺮﺍﻫﻲ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻥ ﺗﺮﺟﻴﺢ ﻣﻲﺩﺍﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﭼﻨﻴﻦ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﺁﻳﺔ‪ 101 :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩﻛﻪ ﺃﻛﺜﺮ ﻣﺆﻣﻨﻴﻦ ﺑﻪ ﺭﺍﻩ ﻛﻔﺮ ﻣﻲﺭﻭﻧﺪ ﻭﺑﺎ ﺍﻳﻨﻜﻪ ﺁﻳﺎﺕ ﺧﺪﺍ‬
‫ﻗﺮﺁﻥ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﺎﺯ ﻛﻔﺮ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﺑﻲﺍﻃﻼﻋﻲ ﺍﺯ ﻗﺮﺁﻥ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﺍﺩﻳﺎﻥ ﺑﺎﻃﻠﻪ ﺑﻪ ﺭﺍﻩ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﺑﺮﻭﻧﺪ ﻋﺠﺒﻲ ﻧﻴﺴﺖ‪ ،‬ﺃﻣﺎ ﻣﺴﻠﻤﻴﻦ ﺑﺎ ﺩﺍﺷﺘﻦ ﺁﻳﺎﺕ ﺗﻮﺣﻴﺪ‬
‫ﭼﮕﻮﻧﻪ ﺑﻪ ﺭﺍﻩ ﺷﺮﻙ ﻣﻲﺭﻭﻧﺪ ﻭﺩﺭ ﻋﺒﺎﺩﺕ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ ﻭ ﺩﺭ ﻧﺬﺭ ﻭ ﻗﺮﺑﺎﻧﻲ ﺑﻪ‬
‫ﻏﻴﺮ ﺧﺪﺍ ﺗﻮﺟﻪ ﺩﺍﺭﻧﺪ ﻭ ﻣﻠﺠﺄ ﻏﻴﺒﻲ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺗﺮﺍﺷﻴﺪﻩﺍﻧﺪ‪ ،‬ﮔﻮﻳﺎ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ‬
‫ﻣﻬﺮﺑﺎﻥﺗﺮ ﻭ ﺑﻪ ﺧﻮﺩ ﻧﺰﺩﻳﻜﺘﺮ ﻣﻲﺩﺍﻧﻨﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪408‬‬

‫‪           ‬‬
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‫‪            ‬‬

‫‪          ‬‬

‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻫﺎﻱ ﻛﺴﺎﻧﻴﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ‪ ،‬ﻭ ﺍﺯ‬
‫ﺩﻧﻴﺎ ﻧﺮﻭﻳﺪ ﻣﮕﺮﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﺴﻠﻢ ﺑﺎﺷﻴﺪ)‪ (102‬ﻭ ﻫﻤﻪ ﭼﻨﮓ ﺑﺰﻧﻴﺪ ﺑﻪ ﺭﻳﺴﻤﺎﻥ ﺧﺪﺍ ﻭ‬
‫ﻣﺘﻔﺮﻕ ﻧﺸﻮﻳﺪﻭ ﻧﻌﻤﺖ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺧﻮﺩﺗﺎﻥ ﺑﻴﺎﺩ ﺁﺭﻳﺪ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺷﻤﻦ ﻳﻜﺪﻳﮕﺮ ﺑﻮﺩﻳﺪ‬
‫ﺧﺪﺍ ﻣﻴﺎﻥ ﺩﻟﻬﺎﻱ ﺷﻤﺎ ﺍﻟﻔﺖ ﺍﻓﻜﻨﺪ‪ ،‬ﭘﺲ ﺑﻪ ﺑﺮﻛﺖ ﻧﻌﻤﺖ ﺍﻭ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪﺍﺭ ﺷﺪﻳﺪ ﺩﺭ‬
‫ﺣﺎﻟﻴﻜﻪ ﺑﺮﺍﺩﺭ ﻳﻜﺪﻳﮕﺮ ﺑﻮﺩﻳﺪ‪ ،‬ﻭ ﺑﺮ ﻛﻨﺎﺭﺓ ﮔﻮﺩﺍﻟﻲ ﺍﺯ ﺁﺗﺶ ﺑﻮﺩﻳﺪ‪ ،‬ﭘﺲ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺁﻥ‬
‫ﺭﻫﺎﻧﻴﺪ‪ ،‬ﺍﻳﻦ ﭼﻨﻴﻦ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻳﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﺗﺎ ﺑﺎﺷﺪ ﻛﻪ ﻫﺪﺍﻳﺖ‬
‫ﻳﺎﺑﻴﺪ‪(103).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﺪ ﻭ ﺁﻧﻲ ﺍﺯ ﺍﻭ ﻏﺎﻓﻞ‬
‫ﻧﺸﻮﻳﺪﻭ ﺷﺮﻙ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺭﺍﻩ ﻧﺪﻫﻴﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪" :‬ﺣﻖ اﷲ ﻋﻠﯽ اﻟﻌﺒﺎد أن‬
‫ﻳﻌﺒﺪوﻩ و ﻻﻳﺸﺮﮐﻮا ﺑﻪ ﺷﻴﺌﺎ"‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﺩﻡ ﻣﺮﺩﻥ‬
‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﻭ ﺍﻋﻮﺟﺎﺝ ﺣﻔﻆ ﻛﻨﻴﺪ‪.‬‬
‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﺒﻞ ﺍﷲ ﺭﻳﺴﻤﺎﻥ ﺧﺪﺍ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ؟ ﺍﻗﻮﺍﻟﻲ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﻌﻀﻲ ﮔﻔﺘﻪ‬
‫ﺗﻮﺣﻴﺪ‪ ،‬ﺑﻌﻀﻲ ﮔﻔﺘﻪ ﺩﻳﻦ ﺧﺪﺍ‪ ،‬ﺑﻌﻀﻲ ﮔﻔﺘﻪ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﻓﻄﺮﻱ ﺇﻟﻬﻲ‪ .‬ﻭﺍﻟﺒﺘﻪ ﻫﺮ ﻛﺲ ﺍﺯ‬
‫ﺟﺎﻱ ﺑﺎﺭﻳﻚ ﭘﺮﺗﮕﺎﻩ ﺗﺎﺭﻳﻚ ﺣﺮﻛﺖ ﻣﻲﻛﻨﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﻟﻐﺰﺵ ﻣﻲﺩﻫﺪ ﺑﺎﻳﺪ ﺑﻪ ﺭﻳﺴﻤﺎﻧﻲ‬
‫ﻣﺤﻜﻢ ﭼﻨﮓ ﺯﻧﺪ ﺗﺎ ﺳﻘﻮﻁ ﻧﻜﻨﺪ‪ ،‬ﻭﺭﺍﻩ ﺩﻳﺎﻧﺖ ﻭ ﺳﻌﺎﺩﺕ‪ ،‬ﺑﺴﻴﺎﺭ ﺑﺎﺭﻳﻚ ﻭ ﺩﻗﻴﻖ ﻭ‬
‫ﺧﻄﺮﻧﺎﻙ ﺍﺳﺖ ﺑﺎﻳﺪ ﺑﻪ ﭼﻴﺰﻱ ﭼﻨﮓ ﺯﺩ ﻛﻪ ﺍﺯ ﺳﻘﻮﻁ ﺩﺭ ﺷﻘﺎﻭﺕ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭ ﻛﺠﻲ‬
‫ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ‪ ،‬ﻭ ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺗﻮﺣﻴﺪ ﻭ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺇﻟﻬﻲ ﻫﻤﻪ ﻭﺳﺎﺋﻞ ﻧﺠﺎﺗﻨﺪ ﺑﻠﻜﻪ ﻫﻤﻪ‬
‫ﻳﻚ ﭼﻴﺰﻧﺪ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﻳﺪ ﺧﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﺎ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﭼﻪ ﭼﻴﺰ ﺭﺍ ﺣﺒﻞﺍﷲ‬
 ‫‪409‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺩﺍﻧﺴﺘﻪ ﻭﻣﻌﺮﻓﻲ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﻛﻪ ﺭﻭﺍﻳﺎﺕ ﺑﺴﻴﺎﺭﻱ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﺣﺒﻞ ﺍﷲ‬
‫ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ‪ :‬ﻋﻠﻲ‪ ‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﻓﺮﻣﻮﺩ‪" :‬أﻣﺎ‬
‫اﻧﻬﺎ ﺳﺘﮑﻮن ﻓﺘﻨﺔ‪ ،‬ﻗﻴﻞ ﻓﻤﺎ اﻟﻤﺨﺮج؟ ﻗﺎل‪ :‬ﮐﺘﺎب اﷲ‪ ،‬ﻓﻴﻪ ﻧﺒﺄ ﻣﻦ ﻗﺒﻠﮑﻢ وﺧﺒﺮ ﻣﻦ ﺑﻌﺪﮐﻢ و‬
‫ﺣﮑﻢ ﻣﺎ ﺑﻴﻨﮑﻢ و ﻫﻮ ﺣﺒﻞ اﷲ اﻟﻤﺘﻴﻦ"‪ .‬ﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪" :‬ﻫﺬا اﻟﻘﺮآن ﺣﺒﻞ اﷲ"‪ .‬ﻭ ﺍﺑﻮﺳﻌﻴﺪ ﺧﺪﺭﻱ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ‬
‫ﻓﺮﻣﻮﺩ‪" :‬ﮐﺘﺎب اﷲ ﻫﻮ ﺣﺒﻞ اﷲ اﻟﻤﻤﺪود ﻣﻦ اﻟﺴﻤﺎء إﻟﯽ اﻷرض"‪ .‬ﻭ ﺃﻣﺎ ﻋﻠﻲ‪ ‬ﺩﺭ‬
‫ﺧﻄﺒﺔ ‪ 156‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻋﻠﻴﮑﻢ ﺑﮑﺘﺎب اﷲ‪ ،‬ﻓﺎﻧﻪ اﻟﺤﺒﻞ اﻟﻤﺘﻴﻦ واﻟﻨﻮر اﻟﻤﺒﻴﻦ‪"...‬‬
‫ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪ 196‬ﻓﺮﻣﻮﺩﻩ‪ ..." :‬و دواء ﻟﻴﺲ ﺑﻌﺪﻩ داء‪ ،‬وﻧﻮرا ﻟﻴﺲ ﻣﻌﻪ ﻇﻠﻤﺔ‪ ،‬و ﺣﺒﻼ وﺛﻴﻘﺎ‬
‫ﻋﺮوﺗﻪ ‪ "...‬ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪ 190‬ﻓﺮﻣﻮﺩﻩ‪ " :‬و اﻧﯽ ﻟﻤﻦ ﻗﻮم ﻻ ﺗﺄﺧﺬﻫﻢ ﻓﯽ اﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪،‬‬
‫ﺳﻴﻤﺎﻫﻢ ﺳﻴﻤﺎء اﻟﺼﺪﻳﻘﻴﻦ و ﮐﻼﻣﻬﻢ ﮐﻼم اﻷﺑﺮار و ﻣﻨﺎر اﻟﻨﻬﺎر ﻣﺘﻤﺴﮑﻮن ﺑﺤﺒﻞ اﻟﻘﺮآن‪،‬‬
‫ﻳﺤﺒﻮن ﺳﻨﻦ اﷲ و ﺳﻨﻦ رﺳﻮﻟﻪ"‪ .‬ﻭ ﺩﺭ ﻛﺘﺎﺏ ‪ 69‬ﺑﻪ – ﺣﺎﺭﺙ ﻫﻤﺪﺍﻧﻲ ﻓﺮﻣﻮﺩﻩ‪" :‬وﺗﻤﺴﮏ‬
‫ﺑﺤﺒﻞ اﻟﻘﺮآن"‪ .‬ﻭ ﺩﺭ ﺧﻄﺒﺔ ‪ 174‬ﻓﺮﻣﻮﺩﻩ‪ " :‬و إن اﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻢ ﻳﻌﻆ أﺣﺪا ﺑﻤﺜﻞ ﻫﺬا‬
‫اﻟﻘﺮآن‪ ،‬ﻓﺎﻧﻪ ﺣﺒﻞ اﷲ اﻟﻤﺘﻴﻦ‪ ،‬و ﺳﺒﺒﻪ اﻷﻣﻴﻦ‪ ،‬و ﻓﻴﻪ رﺑﻴﻊ اﻟﻘﻠﺐ‪ ،‬و ﻳﻨﺎﺑﻴﻊ اﻟﻌﻠﻢ‪ ،‬و ﻣﺎ‬
‫ﻟﻠﻘﻠﺐ ﺟﻼء ﻏﻴﺮﻩ"‪.‬‬
‫ﭘﺲ ﺍﺯ ﺗﻤﺎﻡ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﻣﺴﻠﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﺣﺒﻞ ﺍﷲ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻋﻘﻼ ﻧﻴﺰ ﺑﺎﻳﺪ ﻗﺮﺁﻥ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺩﻳﻦ ﺍﺳﺖ ﻫﺮ ﻛﺲ ﻣﺪﻋﻲ ﺩﻳﻦ ﺍﺳﺖ ﭼﻪ ﺍﻫﻞ ﺣﻖ ﻭ ﭼﻪ ﺍﻫﻞ‬
‫ﺑﺎﻃﻞ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺗﻮﺣﻴﺪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﭼﮕﻮﻧﻪ ﺗﻮﺣﻴﺪﻱ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺯﻣﺎﻥ ﻣﺎ ﻫﺮ ﻣﺸﺮﻛﻲ‬
‫ﺩﻡ ﺍﺯ ﺗﻮﺣﻴﺪ ﻣﻲﺯﻧﺪ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺣﺒﻞﺍﷲ ﭼﻴﺰﻱ ﺑﺎﺷﺪ ﻛﻪ ﺣﺪ ﻭ ﺣﺪﻭﺩ ﺁﻥ ﻣﻌﻠﻮﻡ ﻭ ﺧﻮﺩ‬
‫ﻓﺎﺭﻕ ﺑﻴﻦ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻭ ﭼﻨﮓﺯﺩﻥ ﺑﻪ ﺁﻥ ﮔﺮﻓﺘﻦ ﻭ ﻓﻬﻤﻴﺪﻥ‬
‫ﻣﻄﺎﻟﺐ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪           ‬‬

‫‪          ‬‬
‫*‬

‫‪            ‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪410‬‬

‫‪          ‬‬

‫‪          ‬‬
‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺷﻤﺎ ﺑﺎﺷﺪ ﻣﺮﺩﻣﻲ ﻛﻪ ﺑﻪ ﺳﻮﻱ ﺧﻴﺮ ﺩﻋﻮﺕ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻣﻌﺮﻭﻑ ﺍﻣﺮ‬
‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﻣﻨﻜﺮ ﺑﺎﺯﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺧﻮﺩ ﺭﺳﺘﮕﺎﺭﻧﺪ)‪ (104‬ﻭ ﻧﺒﺎﺷﻴﺪ ﻣﺎﻧﻨﺪ ﺁﻧﺎﻧﻜﻪ ﻣﺘﻔﺮﻕ‬
‫ﺷﺪﻩ ﻭ ﻓﺮﻗﻪﻓﺮﻗﻪ ﮔﺮﺩﻳﺪﻧﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺁﻣﺪﻥ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ‪،‬‬
‫ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺑﺰﺭﮔﻲ ﺍﺳﺖ)‪ (105‬ﺭﻭﺯﻳﻜﻪ ﺻﻮﺭﺗﻬﺎﺋﻲ ﺳﻔﻴﺪ ﻭ ﺻﻮﺭﺗﻬﺎﺋﻲ ﺳﻴﺎﻩ‬
‫ﻣﻲﮔﺮﺩﺩ‪ ،‬ﺃﻣﺎ ﺁﻧﺎﻧﻜﻪ ﺻﻮﺭﺗﺸﺎﻥ ﺳﻴﺎﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﺁﻳﺎ ﺷﻤﺎ ﭘﺲ ﺍﺯ ﺍﻳﻤﺎﻧﺘﺎﻥ‬
‫ﻛﺎﻓﺮ ﺷﺪﻳﺪ ﭘﺲ ﻋﺬﺍﺏ ﺭﺍ ﺑﭽﺸﻴﺪ ﺑﻮﺍﺳﻄﺔ ﺩﺭ ﻛﻔﺮ ﺑﻮﺩﻧﺘﺎﻥ)‪ (106‬ﻭ ﺃﻣﺎ ﺁﻧﺎﻧﻜﻪ ﺻﻮﺭﺗﺸﺎﻥ‬
‫ﺳﻔﻴﺪ ﺷﺪﻩ ﭘﺲ ﺩﺭ ﺭﺣﻤﺖ ﺧﺪﺍ ﺟﺎﻭﺩﺍﻧﻨﺪ‪(107).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺑﺮ ﻫﺮ ﻛﺴﻲ ﻛﻪ ﻣﻜﻠﻒ ﺑﺎﺷﺪ ﺩﻋﻮﺕ ﺑﻪ ﺧﻴﺮ ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﻧﻬﻲ ﺍﺯ ﻣﻨﻜﺮ‬

‫ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭘﺲ ﭼﺮﺍ ﻛﻠﻤﺔ ‪ ‬ﺩﺭ ﺁﻳﻪ ﺁﻣﺪﻩ؟ ﺟﻮﺍﺏ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ‪ :‬ﺍﻭﻻ "ﻣﻦ" ﺑﺮﺍﻱ ﺗﺒﻴﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﺩﺍﻋﻲ ﺇﻟﻲ ﺍﻟﺨﻴﺮ ﺑﺎﻳﺪ ﺍﺯ ﺷﻤﺎ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﺎﺷﺪ ﻧﻪ ﺍﺯ ﻛﻔﺎﺭ ﺍﮔﺮﭼﻪ ﺑﺮ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﺩﻋﻮﺕ ﺇﻟﻲ ﺍﻟﺨﻴﺮ ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ‬
‫ﻭﺍﺟﺐ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﺍﮔﺮ ﻳﻚ ﻋﺪﻩ ﺑﻪ ﺁﻥ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺑﻪ ﻃﻮﺭ ﻛﻔﺎﻳﺖ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺳﺎﻗﻂ ﺍﺳﺖ‪.‬‬

‫ﺟﻤﻠﺔ‪      :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻮﺟﺪ ﺍﺧﺘﻼﻑ ﻭ ﺗﻔﺮﻗﻪ ﻫﻤﻮﺍﺭﻩ‬
‫ﻋﻠﻤﺎﻱ ﻣﺬﻫﺒﻲ ﺑﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺑﻪ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺍﻋﺘﻨﺎء ﻧﻜﺮﺩﻧﺪ ﻭ ﺑﺮﺍﻱ ﺟﺎﻩﻃﻠﺒﻲ‬
‫ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻴﭽﺎﺭﻩ ﻛﺮﺩﻧﺪ ﻭ ﻫﻔﺘﺎﺩ ﻣﺬﻫﺐ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺳﻮﺩﺍﺩ ﻭ ﺍﺑﻴﻀﺎﺽ‬
‫ﻭﺟﻮﻩ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻌﻨﻲ ﺣﻘﻴﻘﻲ ﺑﺎﺷﺪ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺁﺑﺮﻭ ﻭ ﻭﺟﺎﻫﺖ ﻭ ﻋﺪﻡ ﺁﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺑﻴﻀﺎﺽ ﺭﺍ ﺩﺭ ﺍﻭﻝ ﻭ ﺁﺧﺮ ﺁﻭﺭﺩﻩ ﺑﺮﺍﻱ ﺍﺣﺎﻃﺔ ﺭﺣﻤﺖ ﻭﺳﻌﺔ ﺁﻥ‪ ،‬ﻭ ﻟﺬﺍ‬

‫ﺭﺣﻤﺖ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﺩﺍﺩﻩ‪ ،‬ﻭ ‪  ‬ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﻣﻮﺭﺩ ﻋﺬﺍﺏ‪ ،‬ﻋﺬﺍﺏ ﺍﷲ‬
‫ﻧﻔﺮﻣﻮﺩﻩ‪.‬‬
 ‫‪411‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪              ‬‬
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‫‪            ‬‬
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‫‪         ‬‬

‫‪         ‬‬

‫‪           ‬‬
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‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻳﻨﻬﺎ ﺁﻳﺎﺕ ﺧﺪﺍﺳﺖ ﻛﻪ ﺑﺮ ﺗﻮ ﻣﻲﺧﻮﺍﻧﻴﻢ ﺑﻪ ﺣﻖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺮﺍﻱ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺭﺍﺩﺓ‬
‫ﺳﺘﻢ ﻧﺪﺍﺭﺩ)‪ (108‬ﻭ ﻣﻠﻚ ﺧﺪﺍﺳﺖ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺃﻣﻮﺭ‬
‫ﺑﺴﻮﻱ ﺧﺪﺍ ﺑﺮﮔﺸﺖ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ)‪ (109‬ﺷﻤﺎ ﺑﻬﺘﺮﻳﻦ ﺃﻣﺘﻲ ﺑﻮﺩﻳﺪ ﻛﻪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﻧﺘﺨﺎﺏ‬
‫ﺷﺪﻳﺪ‪ ،‬ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﻧﻬﻲ ﺍﺯ ﻣﻨﻜﺮ ﻣﻲﻛﻨﻴﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻳﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺃﻫﻞ‬
‫ﻛﺘﺎﺏ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﺑﺮﺍﻳﺸﺎﻥ ﺑﻬﺘﺮ ﺍﺳﺖ‪ ،‬ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺆﻣﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﺑﻴﺸﺘﺮ ﺍﻳﺸﺎﻥ‬
‫ﻓﺎﺳﻘﻨﺪ)‪ (110‬ﺑﻪ ﺷﻤﺎ ﺯﻳﺎﻥ ﻧﺮﺳﺎﻧﻨﺪ ﻣﮕﺮ ﺁﺯﺍﺭﻛﻲ‪ ،‬ﻭ ﺍﮔﺮ ﺑﺎ ﺷﻤﺎ ﻗﺘﺎﻝ ﻛﻨﻨﺪ ﺑﻪ ﺷﻤﺎ ﭘﺸﺖ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺳﭙﺲ ﻳﺎﺭﻱ ﻧﺸﻮﻧﺪ‪(111).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﻛﺠﺎ ﺧﻄﺎﺏ ‪     ‬ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﺁﻳﺎ‬
‫ﻭﻗﺖ ﻭﺭﻭﺩ ﺑﻬﺸﺖ ﺑﻪ ﺩﻟﻴﻞ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﻭ ﺗﻨﺎﺳﺐ ﺁﻧﻬﺎ؟‪ ،‬ﻭ ﻳﺎ ﺧﻴﺮ‪.‬‬
‫ﻣﺨﺎﻃﺐ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻩ ﺩﺭ ﻫﻤﻴﻦ ﺩﻧﻴﺎ‪ ،‬ﻭﻛﺴﺎﻧﻲ ﻛﻪ ﻣﺘﺼﻒ ﺑﻪ ﺻﻔﺖ‬

‫ﺁﻧﺎﻥ ﺑﺎﺷﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﺻﻔﺎﺕ ﻣﺬﻛﻮﺭﺓ ﺩﺭ ﺁﻳﻪ ﺭﺍ ﺩﺍﺭﺍ ﺑﺎﺷﻨﺪ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ‪ ...  :‬ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻲﺷﻮﺩ ﻛﻪ ﻓﻀﻴﻠﺖ ﻭ ﺑﺮﺗﺮﻱ ﺍﻳﻦ ﺃﻣﺖ ﻣﺎﺩﺍﻣﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﻇﻴﻔﺔ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻗﻴﺎﻡ‬
‫ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮﻧﻪ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺃﻣﻢ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺻﻼﺡ ﻋﻠﻤﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻌﻠﻴﻖ ﺣﻜﻢ ﺑﺮ‬
‫ﻭﺻﻒ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﻔﺎﺭ ﻧﻴﺰ ﻋﺎﺩﻝ ﻭ ﻓﺎﺳﻖ‬
‫ﺩﺍﺭﻧﺪ‪ .‬ﻭ ﺑﺪﺍﻧﻜﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻨﺪ ﺧﺒﺮ ﻏﻴﺒﻲ ﺍﺳﺖ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺍﻋﺠﺎﺯ ﻭﺣﻘﺎﻧﻴﺖ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺩﺍﺭﺩ‪ :‬ﺍﻭﻝ‪ :‬ﺁﻧﻜﻪ ﻭﻋﺪﻩ ﻓﺮﻣﻮﺩﻩ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝص ﺍﺯ ﺁﺯﺍﺭ ﺍﻳﺸﺎﻥ ﺍﻳﻤﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪412‬‬

‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ ،‬ﻭ ﻫﻤﻴﻨﻄﻮﺭ ﺷﺪ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ‪ :‬ﺍﮔﺮ ﻗﺘﺎﻝ ﻛﻨﻨﺪ ﭘﺮﺍﻛﻨﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺳﻮﻡ ﺍﻳﻨﻜﻪ‪:‬‬
‫ﻳﻬﻮﺩﻳﺎﻥ ﻣﺪﻳﻨﻪ ﺑﻪ ﻗﻮﺕ ﻭ ﺷﻮﻛﺘﻲ ﻧﺨﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﺪ‪.‬‬

‫‪             ‬‬

‫‪          ‬‬

‫‪           ‬‬
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‫‪             ‬‬

‫‪       ‬‬

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‫‪         ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻫﺮ ﺟﺎ ﻛﻪ ﻳﺎﻓﺖ ﺷﻮﻧﺪ ﺧﻮﺍﺭﻱ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻘﺮﺭ ﺍﺳﺖ‪ ،‬ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﻪ ﺭﺷﺘﻪﺍﻱ‬
‫ﺍﺯ ﺧﺪﺍ‪ ،‬ﻭ ﺭﺷﺘﻪﺍﻱ ﺍﺯ ﻣﺮﺩﻡ ﭼﻨﮓ ﺯﻧﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺧﺸﻢ ﺧﺪﺍ ﻣﺒﺘﻼ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺩﺭﻣﺎﻧﺪﮔﻲ‬
‫ﺑﺮﺍﻳﺸﺎﻥ ﺯﺩﻩ ﺷﺪ‪ ،‬ﺍﻳﻦ ﺑﺮﺍﻱ ﭘﻴﻮﺳﺘﻪﺑﻮﺩﻥ ﻛﻔﺮ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺑﻪ ﻧﺎﺣﻖ‬
‫ﻛﺸﺘﻦ ﭘﻴﻤﺒﺮﺍﻥ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻧﺎﻓﺮﻣﺎﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺣﺪ ﻣﻲﮔﺬﺷﺘﻨﺪ)‪ (112‬ﺃﻫﻞ ﻛﺘﺎﺏ ﻳﻜﺴﺎﻥ‬
‫ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺎﻋﺎﺕ ﺷﺐ ﺍﻳﺴﺘﺎﺩﻩ‪ ،‬ﺁﻳﺎﺕ ﺧﺪﺍ ﺭﺍ ﺗﻼﻭﺕ ﻣﻲﻛﻨﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ‬
‫ﺑﻪ ﺳﺠﺪﻩ ﻣﻲﺭﻭﻧﺪ)‪ (113‬ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺩﻳﮕﺮ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ‪ ،‬ﻭ ﺃﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﻧﻬﻲ‬
‫ﺍﺯ ﻣﻨﻜﺮ ﻣﻲﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺧﻴﺮﺍﺕ ﺷﺘﺎﺏ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﮔﺮﻭﻩ ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻧﻨﺪ)‪ (114‬ﻭ ﻛﺎﺭ‬
‫ﺧﻴﺮﻱ ﻛﻪ ﺑﺠﺎ ﺁﻭﺭﻧﺪ ﻫﺮﮔﺰ ﻛﻔﺮﺍﻥ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺩﺍﻧﺎﺳﺖ‪(115).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻳﻬﻮﺩ ﻫﻤﻴﺸﻪ ﺧﻮﺍﺭﻧﺪ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻳﺎ ﺑﻪ ﻛﺘﺎﺏ‬
‫ﺁﺳﻤﺎﻧﻲ ﻋﻤﻞ ﻛﻨﻨﺪ ﻛﻪ ﺣﺒﻞ ﺇﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ ﺑﻪ ﺭﻳﺴﻤﺎﻥ ﻣﺮﺩﻡ ﻳﻌﻨﻲ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺣﻜﻮﻣﺘﻬﺎ‬
‫ﻭ ﺩﻭﻟﺘﻬﺎ ﻭ ﻗﺪﺭﺗﻬﺎﻱ ﺑﺸﺮﻱ ﭼﻨﮓ ﺑﺰﻧﻨﺪ ﻳﻌﻨﻲ ﺑﻪ ﻣﺮﺩﻣﻲ ﺗﻜﻴﻪ ﻛﻨﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ‬
‫ﻳﻬﻮﺩﻳﺎﻥ ﻭ ﻳﻬﻮﺩ ﻓﻠﺴﻄﻴﻦ ﺑﻪ ﺩﻭﻟﺖ ﻭﻗﺪﺭﺕ ﺍﻣﺮﻳﻜﺎ ﻭ ﺍﻧﮕﻠﻴﺲ ﭼﻨﮓ ﺯﺩﻩ ﻭ ﺗﻜﻴﻪ ﻛﺮﺩﻩ‪ ،‬ﻭ‬
‫ﺍﻇﻬﺎﺭ ﺣﻴﺎﺕ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺧﺒﺮ ﻗﺮﺁﻧﻲ‪ ،‬ﻳﻜﻲ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻗﺮﺁﻥ ﻭﭘﻴﺶﮔﻮﺋﻲ ﺁﻥ ﺍﺳﺖ‪ .‬ﻭ‬
 413 – ‫( ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ‬3) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺍﺯ ﻛﻔﺎﺭ ﻳﻬﻮﺩ ﻭ ﻏﻴﺮ ﻳﻬﻮﺩ ﻣﺬﻣﺖ‬...   :‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬
‫ ﻭ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﺧﺪﺍﭘﺮﺳﺘﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﺍﺳﺘﺜﻨﺎء ﺯﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‬،‫ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺁﻧﺎﻥ ﻧﻴﺴﺖ‬،‫ﺷﺪﻩ‬
.‫ﻣﮕﺮ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻧﺸﺎﻥ ﻛﻪ ﻋﻤﻞ ﺧﻮﺑﺸﺎﻥ ﻛﻔﺮﺍﻥ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‬

            

            
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          

      

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‫ ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮﻧﺪ ﻫﺮﮔﺰ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩﺷﺎﻥ ﺩﺭ ﻗﺒﺎﻝ ﺧﺪﺍ ﺑﺮﺍﻳﺸﺎﻥ ﻣﻔﻴﺪ‬:‫ﺗﺮﺟﻤﻪ‬
‫( ﺩﺍﺳﺘﺎﻥ ﺁﻧﭽﻪ ﺩﺭ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ‬116)‫ ﻭ ﺍﻳﺸﺎﻥ ﺍﻫﻞ ﺁﺗﺶ ﻭ ﺩﺭ ﺁﻥ ﺟﺎﻭﻳﺪﺍﻧﻨﺪ‬،‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‬
‫ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ ﻣﺎﻧﻨﺪ ﺩﺍﺳﺘﺎﻥ ﺑﺎﺩﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺳﺮﻣﺎ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻛﺸﺖ ﺯﺍﺭ ﻗﻮﻣﻲ ﺑﺮﺳﺪ‬
‫ ﻭﻟﻴﻜﻦ‬،‫ ﻭ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺳﺘﻢ ﻧﻜﺮﺩﻩ‬،‫ ﻭ ﺁﻥ ﺭﺍ ﻧﺎﺑﻮﺩ ﻛﻨﺪ‬،‫ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺳﺘﻢ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ‬
(117).‫ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﺧﻮﺩ ﺳﺘﻢ ﻛﺮﺩﻧﺪ‬
‫ ﻭﻟﻲ ﻣﺎﻝ ﻭ‬،‫ ﻛﻔﺎﺭ ﺑﺮﺍﻱ ﺗﺸﻜﻴﻞ ﺯﻧﺪﮔﻲ ﻭ ﻣﺎﻝ ﻭ ﺍﻭﻻﺩ ﺑﺴﻴﺎﺭ ﺯﺣﻤﺖ ﻣﻲﻛﺸﻨﺪ‬:‫ﻧﻜﺎﺕ‬
‫ﺍﻭﻻﺩﺷﺎﻥ ﻣﻮﺟﺐ ﻭﺯﺭ ﻭ ﻭﺑﺎﻝ ﺯﻳﺎﺩﺗﺮﻱ ﺍﺳﺖ ﻭ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎﻱ ﺍﻳﺸﺎﻥ ﻣﺎﻧﻨﺪ ﺯﺭﺍﻋﺘﻲ ﺍﺳﺖ‬
.‫ﻛﻪ ﺑﻪ ﻳﻚ ﺑﺎﺩ ﺳﻮﺯﺍﻥ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ‬
            

             

          
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           

              
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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪414‬‬

‫‪           ‬‬

‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﻏﻴﺮﺧﻮﺩﺗﺎﻥ ﻫﻤﺮﺍﺯ ﻧﮕﻴﺮﻳﺪ ﻛﻪ ﻛﻔﺎﺭ ﺩﺭ ﺗﺒﺎﻫﻲ ﺷﻤﺎ ﻛﻮﺗﺎﻫﻲ‬
‫ﻧﻜﻨﻨﺪ‪ ،‬ﻫﺮ ﭼﻪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺭﻧﺞ ﺍﻓﻜﻨﺪ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﻐﺾ ﻭ ﻋﻨﺎﺩ ﺍﺯ ﮔﻔﺘﺎﺭﺷﺎﻥ‬
‫ﭘﻴﺪﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺳﻴﻨﻪﻫﺎﺷﺎﻥ ﭘﻨﻬﺎﻥ ﻣﻲﻛﻨﻨﺪ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺎ ﺁﻳﺎﺕ ﺭﺍ ﺑﺮﺍﻱ‬
‫ﺷﻤﺎ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ ﺍﮔﺮ ﺷﻤﺎ ﺑﻴﻨﺪﻳﺸﻴﺪ)‪ (118‬ﺁﮔﺎﻩ ﺑﺎﺷﻴﺪ ﺷﻤﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﻳﺪ‪ ،‬ﻭ‬
‫ﺁﻧﺎﻥ ﺷﻤﺎ ﺭﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺷﻤﺎ ﺑﻪ ﻫﻤﺔ ﻛﺘﺎﺏ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻳﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺷﻤﺎ‬
‫ﺭﺍﻣﻼﻗﺎﺕ ﻛﻨﻨﺪ ﮔﻮﻳﻨﺪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﻢ‪ ،‬ﻭ ﭼﻮﻥ ﺧﻠﻮﺕ ﻛﻨﻨﺪ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺭﺍ ﺍﺯ ﺧﺸﻢ ﺑﺮ‬
‫ﺷﻤﺎ ﺑﮕﺰﻧﺪ‪ ،‬ﺑﮕﻮ ﺑﺨﺸﻢ ﺧﻮﺩ ﺑﻤﻴﺮﻳﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺳﻴﻨﻪﻫﺎ ﻣﻲﺑﺎﺷﺪ‬
‫ﺩﺍﻧﺎﺳﺖ)‪ (119‬ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﺧﻮﺑﻲ ﺭﺳﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺪ ﺁﻳﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺭﺍ ﺑﺪﻱ ﺑﺮﺳﺪ ﺑﻪ ﺁﻥ‬
‫ﺧﻮﺷﺤﺎﻝ ﮔﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺻﺎﺑﺮ ﺑﺎﺷﻴﺪ ﻭ ﭘﺮﻫﻴﺰ ﻛﻨﻴﺪ ﺣﻴﻠﺔ ﺍﻳﺸﺎﻥ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﻪ ﺷﻤﺎ‬
‫ﺿﺮﺭ ﻧﺮﺳﺎﻧﺪ‪ ،‬ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ‪(120).‬‬

‫ﻧﻜﺎﺕ‪ ...    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﻳﺪ ﺍﺳﺮﺍﺭ ﺧﻮﺩ ﻭ ﻳﺎ ﺍﺳﺮﺍﺭ‬
‫ﻣﻠﺖ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﻔﺎﺭ ﺍﻇﻬﺎﺭ ﻛﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺑﺎﻃﻦ ﻧﺒﺎﻳﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺍﺯ‬

‫ﺍﻳﺸﺎﻥ ﺑﺮ ﺣﺬﺭ ﺑﺎﺷﺪ ﻭﮔﻮﻝ ﺧﻮﺵ ﺳﺨﻨﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﺨﻮﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪  :‬‬

‫‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﻛﺘﺎﺑﻲ ﺑﻮﺩﻩ ﻣﺪﻭﻥ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻣﺴﻠﻤﻴﻦ ﺑﻪ‬
‫ﻫﻤﺔ ﺁﻥ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫‪            ‬‬
‫*‬

‫‪          ‬‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺑﻪ ﺻﺒﺢ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩﺍﺕ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻲ ﻛﻪ ﺳﻨﮕﺮﻫﺎﺋﻲ ﺗﻬﻴﻪ ﻛﻨﻲ ﺑﺮﺍﻱ‬
‫ﻣﺆﻣﻨﻴﻦ ﺑﺮﺍﻱ ﺟﻨﮓ ﻭ ﺧﺪﺍ ﺷﻨﻮﺍ ﻭ ﺩﺍﻧﺎﺳﺖ)‪ (121‬ﻭﻗﺘﻲ ﻛﻪ ﺩﻭ ﻃﺎﺋﻔﻪ ﺍﺯ ﺷﻤﺎ ﻗﺼﺪ‬
 ‫‪415‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺳﺴﺘﻲ ﻭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻳﺎﺭﻱ ﻛﺮﺩ‪ ،‬ﻭ ﻓﻘﻂ ﺑﺮ ﺧﺪﺍ ﺑﺎﻳﺪ ﻣﺆﻣﻨﻴﻦ‬
‫ﺗﻮﻛﻞ ﻛﻨﻨﺪ‪(122).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﻗﻮﻝ ﺻﺤﻴﺢ ﺩﺭ ﺟﻨﮓ ﺍﺣﺪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺳﺒﺐ ﺍﻳﻦ ﺟﻨﮓ ﺍﻳﻦ ﺷﺪ‬
‫ﻛﻪ ﭼﻮﻥ ﻗﺮﻳﺶ ﺍﺯ ﺟﻨﮓ ﺑﺪﺭ ﺷﻜﺴﺖ ﺧﻮﺭﺩﻩ ﺑﻪ ﻣﻜﻪ ﺑﺮﮔﺸﺘﻨﺪ‪ ،‬ﺍﺑﻮﺳﻔﻴﺎﻥ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺖ‬
‫ﻣﮕﺬﺍﺭﻳﺪ ﺯﻧﺎﻧﺘﺎﻥ ﮔﺮﻳﻪ ﺑﺮ ﻛﺸﺘﮕﺎﻥ ﺧﻮﺩ ﻛﻨﻨﺪ ﺯﻳﺮﺍ ﺍﺷﻚ ﭼﺸﻢ ﭼﻮﻥ ﺧﺎﺭﺝ ﺷﻮﺩ ﻏﺼﻪ ﻭ‬
‫ﻋﺪﺍﻭﺕ ﻭ ﺣﺮﺍﺭﺕ ﺭﺍ ﺧﺎﺭﺝ ﻣﻲﺳﺎﺯﺩ‪ ،‬ﻭ ﺑﺎ ﻫﻤﻴﻦ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﻭﺳﺎﺋﻞ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻧﺪ‪،‬‬
‫ﻭ ﺍﺯ ﻣﻜﻪ ﺑﻴﺮﻭﻥ ﺷﺪﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺳﻪ ﻫﺰﺍﺭ ﺳﻮﺍﺭﻩ ﻭ ﺩﻭ ﻫﺰﺍﺭ ﭘﻴﺎﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺯﻧﺎﻥ ﺧﻮﺩ ﺭﺍ‬
‫ﻧﻴﺰ ﺑﺎ ﺧﻮﺩ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺍﺯ ﺟﻨﮓ ﻧﮕﺮﻳﺰﻧﺪ‪ ،‬ﭼﻮﻥ ﺧﺒﺮ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺳﻴﺪ‪ ،‬ﺍﺻﺤﺎﺏ‬
‫ﺧﻮﺩ ﺭﺍ ﺟﻤﻊ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺟﻬﺎﺩ ﺗﺮﻏﻴﺐ ﻛﺮﺩ‪ .‬ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﺑﻲﺳﻠﻮﻝ ﮔﻔﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﺯ ﻣﺪﻳﻨﻪ ﺧﺎﺭﺝ ﻧﺸﻮﻳﻢ ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻣﺪﻳﻨﻪ ﺍﺯ ﻛﻮﭼﻪ ﻭ ﺑﺎﻡ ﺑﺎ ﺍﻳﺸﺎﻥ ﺟﻨﮓ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﻣﺮﺩ‬
‫ﻭ ﺯﻥ ﻭ ﻛﻮﭼﻚ ﻭﺑﺰﺭگ ﻫﻤﻪ ﺑﻪ ﺩﻓﺎﻉ ﭘﺮﺩﺍﺯﻳﻢ‪ ،‬ﻭ ﻫﻴﭻ ﻗﻮﻣﻲ ﺩﺭ ﻣﻴﺎﻥ ﺧﺎﻧﻪﻫﺎ ﻭ ﻗﻠﻌﻪﻫﺎﻱ‬
‫ﻣﺎ ﺑﺮ ﻣﺎ ﻇﻔﺮ ﻧﻴﺎﻓﺘﻪ‪ ،‬ﻭ ﻫﻤﻴﺸﻪ ﻇﻔﺮ ﺑﺎ ﻣﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻭ ﻋﺪﻩﺍﻱ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ‪:‬‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺣﺪﻱ ﺍﺯ ﻋﺮﺏ ﺩﺭ ﻣﺎ ﻃﻤﻊ ﻧﻜﺮﺩﻩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﺎ ﻣﺸﺮﻙ ﺑﻮﺩﻳﻢ‪ ،‬ﺍﻛﻨﻮﻥ ﻛﻪ‬
‫ﺗﻮ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎﺋﻲ ﭼﮕﻮﻧﻪ ﺩﺭ ﻣﺎ ﻃﻤﻊ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﺧﻴﺮ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﻤﻲﻣﺎﻧﻴﻢ ﻭ ﺑﻪ ﺍﺳﺘﻘﺒﺎﻝ‬
‫ﺩﺷﻤﻦ ﺧﺎﺭﺝ ﻣﻲﺷﻮﻳﻢ‪ ،‬ﻫﺮ ﻛﺲ ﺍﺯ ﻣﺎ ﻛﺸﺘﻪ ﺷﺪ ﺷﻬﻴﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻧﺠﺎﺕ ﻳﺎﻓﺖ‬
‫ﺟﻬﺎﺩ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻧﻤﻮﺩ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺃﻱ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﻭ ﺑﺎ ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﺻﺤﺎﺏ‬

‫ﺧﺎﺭﺝ ﺷﺪ ﺑﺮﺍﻱ ﺗﻌﻴﻴﻦ ﻣﺤﻞ ﻗﺘﺎﻝ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ ...   :‬ﺗﺎ ﺁﺧﺮ‪ ،‬ﭘﺲ‬
‫ﺣﻀﺮﺕص ﺑﺎ ﻟﺸﻜﺮ ﻣﺠﺎﻫﺪﻳﻦ ﺑﻪ ﺍﺣﺪ ﺗﺸﺮﻳﻒ ﺑﺮﺩ‪ ،‬ﻭ ﺻﻒ ﺁﺭﺍﺋﻲ ﻟﺸﻜﺮ ﻧﻤﻮﺩ‪،‬‬
‫ﻭﻟﺸﻜﺮ ﺭﺍ ﭼﻨﺎﻥ ﺑﺪﺍﺷﺖ ﻛﻪ ﻛﻮﻩ ﺍﺣﺪ ﺩﺭ ﻗﻔﺎ ﻭ ﺟﺒﻞ ﻋﻴﻨﻴﻦ ﺍﺯ ﻃﺮﻑ ﭼﭗ ﻭ ﻣﺪﻳﻨﻪ ﺩﺭ‬
‫ﺟﻠﻮ ﺑﻮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﺟﺒﻞ ﻋﻴﻨﻴﻦ ﺷﻜﺎﻓﻲ ﺑﻮﺩ ﻛﻪ ﺍﮔﺮ ﺩﺷﻤﻦ ﺧﻮﺍﺳﺘﻲ ﻛﻤﻴﻦ ﻛﺮﺩﻱ‪،‬‬
‫ﺣﻀﺮﺕص ﻋﺒﺪﺍﷲ ﺑﻦ ﺟﺒﻴﺮ ﺭﺍ ﺑﺎ ﭘﻨﺠﺎﻩ ﺗﻦ ﻛﻤﺎﻧﺪﺍﺭ ﮔﻤﺎﺷﺖ ﻛﻪ ﻣﺎﻧﻊ ﺍﺯ ﻣﺮﻭﺭ ﺩﺷﻤﻦ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻭ ﻓﺮﻣﻮﺩ ﺍﮔﺮ ﻣﺎ ﻏﻠﺒﻪ ﻛﺮﺩﻳﻢ ﻭ ﻏﻨﻴﻤﺖ ﺟﺴﺘﻴﻢ ﺳﻬﻢ ﺷﻤﺎ ﺭﺍ ﺑﮕﺬﺍﺭﻳﻢ‪ ،‬ﺷﻤﺎ ﺩﺭ ﻓﺘﺢ‬
‫ﻭ ﻳﺎ ﺷﻜﺴﺖ ﻣﺎ ﺍﺯ ﺟﺎﻱ ﺧﻮﺩ ﻧﺠﻨﺒﻴﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺗﺴﻮﻳﺔ ﺻﻔﻮﻑ ﻓﺎﺭﻍ ﺷﺪ‪ ،‬ﺧﻄﺒﻪ ﺧﻮﺍﻧﺪ‪،‬‬
‫ﻭ ﺍﺯ ﺁﻥ ﻃﺮﻑ ﻣﺸﺮﻛﻴﻦ ﺻﻒﻫﺎ ﺁﺭﺍﺳﺘﻨﺪ‪ ،‬ﺧﺎﻟﺪ ﺑﻦ ﻭﻟﻴﺪ ﺑﺎ ﭘﺎﻧﺼﺪ ﺗﻦ ﻣﻴﻤﻨﻪ ﺭﺍ ﮔﺮﻓﺖ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪416‬‬

‫ﻋﻜﺮﻣﻪ ﺑﻦ ﺍﺑﻲﺟﻬﻞ ﺑﺎ ﭘﺎﻧﺼﺪ ﻣﻴﺴﺮﻩ ﺭﺍ‪ ،‬ﺻﻔﻮﺍﻥ ﺍﺑﻦ ﺍﻣﻴﻪ ﻭ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﺹ ﺭﺋﻴﺲ‬
‫ﺳﻮﺍﺭﺍﻥ ﺷﺪﻧﺪ‪ .‬ﻋﺒﺪﺍﷲ ﺑﻦ ﺭﺑﻴﻌﻪ ﻗﺎﺋﺪ ﺗﻴﺮﺍﻧﺪﺍﺯﺍﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺻﺪ ﺗﻦ ﺗﻴﺮﺍﻧﺪﺍﺯ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ‬
‫ﺷﺘﺮﻱ ﻛﻪ ﺑﺮ ﺁﻥ ﺑﺖ ﻫﺒﻞ ﺑﻮﺩ ﺟﻠﻮ ﻟﺸﮕﺮ ﺑﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﭘﺲ ﻟﺸﻜﺮ ﻭﺍﺩﺍﺷﺘﻨﺪ ﻭ‬
‫ﭘﺮﭼﻢ ﺟﻨﮓ ﺭﺍ ﺑﺪﺳﺖ ﻃﻠﺤﻪ ﺑﻦ ﺃﺑﻲ ﻃﻠﺤﻪ ﺳﭙﺮﺩﻧﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﭘﺮﺳﻴﺪ ﻛﻪ‬
‫ﭘﺮﭼﻤﺪﺍﺭ ﻛﻴﺴﺖ؟ ﮔﻔﺘﻨﺪ ﺍﺯ ﻗﺒﻴﻠﺔ ﺑﻨﻲﻋﺒﺪﺍﻟﺪﺍﺭ‪ .‬ﻓﺮﻣﻮﺩ‪ " :‬ﻧﺤﻦ أﺣﻖ ﺑﺎﻟﻮﻓﺂء ﻣﻨﻬﻢ"‪ ،‬ﭘﺲ‬
‫ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﺭﺍ ﻛﻪ ﺍﺯ ﺑﻨﻲ ﻋﺒﺪﺍﻟﺪﺍﺭ ﺑﻮﺩ ﻃﻠﺒﻴﺪﻭ ﭘﺮﭼﻢ ﺍﺳﻼﻡ ﺭﺍﺑﻪ ﺍﻭ ﺳﭙﺮﺩ‪ .‬ﻣﺼﻌﺐ‬
‫ﭘﺮﭼﻢ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺟﻠﻮ ﺣﻀﺮﺕ ﺍﻳﺴﺘﺎﺩ‪ .‬ﭘﺲ ﻃﻠﺤﻪ ﻛﻪ ﻛﺒﺶ ﻛﺘﻴﺒﻪ ﻭ ﭘﺮﭼﻤﺪﺍﺭ ﻣﺸﺮﻛﻴﻦ‬
‫ﺑﻮﺩ ﺍﺳﺐ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻧﺪ ﻭ ﻣﺒﺎﺭﺯﻩ ﻃﻠﺒﻴﺪ‪ ،‬ﻋﻠﻲ‪ ‬ﺑﻪ ﺳﻮﻱ ﺍﻭ ﺗﺎﺧﺘﻦ ﻛﺮﺩ‪ ،‬ﻃﻠﺤﻪ ﺑﺮ ﺍﻭ‬
‫ﺣﻤﻠﻪ ﻛﺮﺩ‪ ،‬ﻭ ﺷﻤﺸﻴﺮﻱ ﺑﺮ ﺍﻭ ﻓﺮﻭﺩ ﺁﻭﺭﺩ‪ ،‬ﻋﻠﻲ‪ ‬ﺑﺎ ﺳﭙﺮ ﺁﻧﺮﺍ ﺩﻓﻊ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺗﻴﻐﻲ ﺑﺮ‬
‫ﻓﺮﻗﺶ ﻛﻮﺑﻴﺪ ﻛﻪ ﻣﻐﺰﺵ ﺑﺮﻓﺖ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺍﻓﺘﺎﺩ ﻭ ﻋﻮﺭﺗﺶ ﻣﻜﺸﻮﻑ ﺷﺪ‪ ،‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻭ ﻣﺴﻠﻤﻴﻦ ﺷﺎﺩ ﺷﺪﻧﺪ ﻭ ﺗﻜﺒﻴﺮ ﮔﻔﺘﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﻃﻠﺤﻪ ﺑﺮﺍﺩﺭﺵ ﻣﺼﻌﺐ ﭘﺮﭼﻢ‬
‫ﮔﺮﻓﺖ ﻭ ﺍﻭ ﻧﻴﺰ ﺑﺪﺳﺖ ﻋﻠﻲ‪ ‬ﻛﺸﺘﻪ ﺷﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺍﺯ ﺑﻨﻲ ﻋﺒﺪﺍﻟﺪﺍﺭ ﭘﺮﭼﻢ ﮔﺮﻓﺖ‬
‫ﻛﺸﺘﻪ ﺷﺪ‪ .‬ﺩﻳﮕﺮ ﻛﺴﻲ ﻧﺒﻮﺩ ﻋﻠﻤﺪﺍﺭ ﮔﺮﺩﺩ‪ ،‬ﻏﻼﻣﻲ ﺍﺯ ﺁﻥ ﻗﺒﻴﻠﻪ ﺑﻨﺎﻡ ﺻﻮﺍﺏ ﭘﺮﭼﻢ ﺭﺍ‬
‫ﮔﺮﻓﺖ‪ ،‬ﻋﻠﻲ‪ ،‬ﺍﻭ ﺭﺍ ﻧﻴﺰ ﻣﻠﺤﻖ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﻤﻮﺩ‪ .‬ﭘﺲ ﻣﺴﻠﻤﻴﻦ ﺣﻤﻠﻪ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻛﻔﺎﺭ ﺭﺍ‬
‫ﺷﻜﺴﺖ ﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﺑﻪ ﻃﺮﻓﻲ ﮔﺮﻳﺨﺖ ﻭ ﻫﺒﻞ ﺍﺯ ﺷﺘﺮ ﺩﺭﺍﻓﺘﺎﺩ‪ ،‬ﻭ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﻪ ﺟﻤﻊ ﻏﻨﺎﺋﻢ ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪ‪ ،‬ﻛﻤﺎﻧﺪﺍﺭﺍﻥ ﻛﻪ ﺷﻜﺎﻑ ﻛﻮﻩ ﺭﺍ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺟﻤﻊ‬
‫ﻏﻨﻴﻤﺖ ﺍﺯ ﺟﺎﻱ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﻫﺮ ﭼﻨﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﺟﺒﻴﺮ ﻣﻤﺎﻧﻌﺖ ﻛﺮﺩ ﻣﺘﺎﺑﻌﺖ ﻧﻜﺮﺩﻧﺪ‪،‬‬
‫ﻋﺒﺪﺍﷲ ﺑﺎ ﻛﻤﺘﺮ ﺍﺯ ﺩﻩ ﻛﺲ ﺑﺎﻗﻲ ﻣﺎﻧﺪ‪ ،‬ﺧﺎﻟﺪ ﺑﺎﺗﻔﺎﻕ ﻋﻜﺮﻣﻪ ﺑﺎ ﺩﻭﻳﺴﺖ ﺗﻦ ﺍﺯ ﻛﻤﻴﻦ‬
‫ﺩﺭﺁﻣﺪﻧﺪ‪ ،‬ﻭﺑﺮ ﻋﺒﺪﺍﷲ ﺣﻤﻠﻪ ﻛﺮﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺎ ﻧﻔﺮﺍﺗﺶ ﺑﻪ ﻗﺘﻞ ﺭﺳﺎﻧﻴﺪﻧﺪ‪ ،‬ﻭ ﺍﺯ ﻗﻔﺎﻱ‬
‫ﻣﺴﻠﻤﻴﻦ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﺗﻴﻎ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻬﺎﺩﻧﺪ‪ ،‬ﻭ ﻋﻠﻢ ﻣﺸﺮﻛﻴﻦ ﺑﺮﭘﺎﻱ ﺷﺪ‪ ،‬ﻭ ﻓﺮﺍﺭﻳﺎﻥ ﻣﺸﺮﻛﻴﻦ‬
‫ﺑﺮﮔﺸﺘﻨﺪ‪ ،‬ﻭ ﺷﻴﻄﺎﻥ ﺻﻔﺘﻲ ﺑﻪ ﺻﻮﺭﺕ ﺟﻌﻴﻞ ﺑﻦ ﺳﺮﺍﻗﻪ ﻧﺪﺍ ﻛﺮﺩ ﻛﻪ‪" :‬أﻻ ﻗﺪ ﻗﺘﻞ ﻣﺤﻤﺪ"‪،‬‬
‫ﻭ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﻭﺣﺸﺖ ﺗﻴﻎ ﺑﺮ ﻳﻜﺪﻳﮕﺮ ﻧﻬﺎﺩﻧﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﭘﺪﺭ ﺣﺬﻳﻔﻪ ﺭﺍ ﺷﻬﻴﺪ ﻛﺮﺩﻧﺪ‪،‬‬
‫ﻭﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﮔﺬﺍﺷﺘﻪ ﻭ ﻓﺮﺍﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎ ﭼﻨﺪﻧﻔﺮﻱ ﺭﺯﻡ ﻣﻲﺩﺍﺩ‪،‬‬
‫ﻋﻠﻲ‪ ‬ﺑﺎ ﺩﻭ ﻧﻔﺮ ﺩﻳﮕﺮ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺣﻤﻠﻪ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺩﺷﻤﻦ ﺭﺍ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص‬
 ‫‪417‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺩﻓﻊ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻋﺒﺪﺍﷲ ﻗﻤﻴﺌﻪ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﺑﻮﺩ ﺑﻪ ﻗﺼﺪ ﻗﺘﻞ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﺗﻴﻎ ﻛﺸﻴﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﭘﺮﭼﻤﺪﺍﺭ ﺣﻀﺮﺕ ﺑﻮﺩ‪ ،‬ﻗﺼﺪ ﻣﺼﻌﺐ ﻛﺮﺩ‪ ،‬ﻭ ﺩﺳﺖ‬
‫ﺭﺍﺳﺖ ﺍﻭ ﺭﺍ ﻗﻄﻊ ﻛﺮﺩ ﺍﻭ ﭘﺮﭼﻢ ﺑﺪﺳﺖ ﭼﭗ ﺩﺍﺩ‪ ،‬ﺍﻭ ﺩﺳﺖ ﭼﭙﺶ ﺭﺍ ﻧﻴﺰ ﻗﻄﻊ ﻛﺮﺩ‪ ،‬ﻭ ﺍﻭ‬
‫ﺭﺍ ﺷﻬﻴﺪ ﻧﻤﻮﺩ‪ ،‬ﻭ ﻋ‪‬ﻠَﻢ ﺑﻴﻔﺘﺎﺩ‪ ،‬ﭘﺲ ﺳﻨﮕﻲ ﭼﻨﺪ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﺴﻮﻱ ﺭﺳﻮﻝ ﺧﺪﺍص ﭘﺮﺍﻧﻴﺪ‪،‬‬
‫ﻧﺎﮔﺎﻩ ﺳﻨﮕﻲ ﺑﺮ ﭘﻴﺸﺎﻧﻲ ﺣﻀﺮﺕ ﺁﻣﺪ‪ ،‬ﻭ ﺩﺭﻫﻢ ﺷﻜﺴﺖ‪ ،‬ﻭ ﺣﻠﻘﻪﻫﺎﻱ ﺧُﻮﺩ ﺑﺮ ﭘﻴﺸﺎﻧﻲ ﺍﻭ‬
‫ﻓﺮﻭ ﺭﻓﺖ‪ ،‬ﻭ ﺧﻮﻥ ﺟﺎﺭﻱ ﺷﺪ‪ ،‬ﺣﻀﺮﺕ ﺁﻥ ﺧﻮﻥ ﺭﺍ ﭘﺎﻙ ﻣﻲﻛﺮﺩ‪ ،‬ﻭ ﻣﻲﻓﺮﻣﻮﺩ‪ " :‬ﮐﻴﻒ‬
‫ﻳﻔﻠﺢ ﻗﻮم ﺷﺠﻮا ﻧﺒﻴﻬﻢ و ﻫﻮ ﻳﺪﻋﻮا إﻟﯽ اﷲ ﺗﻌﺎﻟﯽ"‪ .‬ﻭ ﻋﺘﺒﻪ ﺑﻦ ﺍﺑﻲﻭﻗﺎﺹ ﺳﻨﮕﻲ ﺑﺮ ﻟﺐ ﻭ‬
‫ﺩﻧﺪﺍﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺯﺩ‪ ،‬ﻭ ﺑﻌﺾ ﺩﻳﮕﺮ ﺷﻤﺸﻴﺮﻱ ﺭﺍ ﺑﺮ ﺁﻥ ﺟﻨﺎﺏ ﻓﺮﻭﺩ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭﻟﻲ‬
‫ﭼﻮﻥ ﺩﻭ ﺯﺭﻩ ﺑﺮ ﺗﻦ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩ‪ ،‬ﻛﺎﺭﮔﺮ ﻧﺸﺪ‪ ،‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻫﻔﺘﺎﺩ ﺿﺮﺏ‬
‫ﺷﻤﺸﻴﺮ ﺑﺮ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭﺍﺭﺩ ﺷﺪ‪ ،‬ﻭﻟﻲ ﺧﺪﺍﻳﺶ ﺣﻔﻆ ﻧﻤﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﻭﺣﺸﻲ‬
‫ﺣﺮﺑﺔ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺣﻤﺰﻩ ﭘﺮﺗﺎﺏ ﻛﺮﺩ ﻭ ﺣﻤﺰﻩ ﺭﺍ ﺷﻬﻴﺪ ﻧﻤﻮﺩ‪ ،‬ﭘﺲ ﻭﺣﺸﻲ ﺑﻪ ﺑﺎﻟﻴﻦ‬
‫ﺣﻤﺰﻩ ﺁﻣﺪ‪ ،‬ﻭ ﺟﮕﺮﮔﺎﻩ ﺍﻭ ﺭﺍ ﺑﺮﺁﻭﺭﺩ‪ ،‬ﻭ ﻧﺰﺩ »ﻫﻨﺪ« ﺯﻭﺟﺔ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺑﺮﺩ‪ ،‬ﻭ ﺍﻭ ﺩﺭ ﺩﻫﺎﻥ‬
‫ﮔﺬﺍﺷﺖ ﻭ ﻧﺘﻮﺍﻧﺴﺖ ﺑﺠﻮ‪‬ﺩ ﻭ ﺍﺯ ﺩﻫﺎﻥ ﺑﻴﻔﻜﻨﺪ‪ ،‬ﻭﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻪ ﻫﻨﺪ ﺟﮕﺮﺧﻮﺍﺭ ﻣﺸﻬﻮﺭ‬
‫ﺷﺪ‪ ،‬ﭘﺲ ﺯﻳﻮﺭﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻭﺣﺸﻲ ﻋﻄﺎ ﻛﺮﺩ‪ ،‬ﺁﻧﮕﺎﻩ ﻫﻨﺪ ﺑﻪ ﻣﻘﺘﻞ ﺣﻤﺰﻩ ﺁﻣﺪ‪ ،‬ﻭ‬
‫ﮔﻮﺵﻫﺎ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻋﻀﺎﻱ ﺣﻤﺰﻩ ﺭﺍ ﺑﺮﻳﺪ‪ ،‬ﻭ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﻣﻜﻪ ﺑﺮﺩ‪ .‬ﺯﻧﺎﻥ ﻗﺮﻳﺶ ﻧﻴﺰ ﺑﻪ‬
‫ﻫﻨﺪ ﺗﺄﺳﻲ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﺮ ﺳﺮ ﺷﻬﺪﺍء ﺁﻣﺪﻩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﻣﺜﻠﻪ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺑﺮ ﻣﻘﺘﻞ ﺣﻤﺰﻩ‬
‫ﺁﻣﺪ ﻭ ﭘﻴﻜﺎﻥ ﻧﻴﺰﺓ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺩﻫﺎﻥ ﺣﻤﺰﻩ ﻣﻲﺯﺩ ﻭ ﻣﻲﮔﻔﺖ ﺑﭽﺶ ﺍﻱ ﻋﺎﻕ‪ .‬ﺑﺎﻟﺠﻤﻠﻪ ﺩﺭ‬
‫ﺍﻳﻦ ﺟﻨﮓ ﻫﻔﺘﺎﺩ ﺗﻦ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺍﻛﺜﺮ ﺍﻳﺸﺎﻥ ﺯﺧﻤﻲ ﻭ ﻣﺠﺮﻭﺡ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬
‫ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﭘﺎﻧﺰﺩﻩ ﺯﺧﻢ ﺧﻮﺭﺩ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﺑﻲ ﻃﺎﻟﺐ‪ ‬ﺍﺯ ﻫﻤﻪ ﻛﺲ ﺑﻴﺸﺘﺮ ﺯﺧﻤﻲ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﻪ‪ "         :‬ﺩﻭ‬
‫ﻃﺎﺋﻔﻪ ﺍﺯ ﺍﻧﺼﺎﺭ ﺑﺎﺷﺪ‪ :‬ﺑﻨﻮﺳﻠﻤﻪ ﺍﺯ ﺧﺰﺭﺝ ﻭ ﺑﻨﻮﺣﺎﺭﺛﻪ ﺍﺯ ﻃﺎﺋﻔﺔ ﺍﻭﺱ ﻛﻪ ﺩﺭ ﺧﻴﺎﻝ ﺧﻮﺩ‬
‫ﻗﺼﺪ ﻣﺨﺎﻟﻔﺖ ﻭ ﻋﺪﻡ ﺣﻀﻮﺭ ﺩﺭ ﺍﺣﺪ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﻭﻟﻴﻜﻦ ﺑﻪ ﻗﺼﺪ ﺧﻮﺩ ﻋﻤﻞ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪418‬‬

‫ﺭﺳﻮﻝ ﺧﺪﺍص ﭘﻴﺮﻭﻱ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺣﻔﻆ ﻧﻤﻮﺩ‪ ،‬ﻭﻟﺬﺍ "‪ "‬ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ‬
‫ﺟﻨﮓ ﺍﺣﺪ ﺩﺭ ﺭﻭﺯ ﺷﻨﺒﻪ ﻧﻴﻤﺔ ﺷﻮﺍﻝ ﺳﺎﻝ ﺳﻮﻡ ﻫﺠﺮﺕ ﻭﺍﻗﻊ ﺷﺪ‪.‬‬

‫‪            ‬‬
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‫‪         ‬‬

‫‪           ‬‬
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‫‪     ‬‬ ‫‪    ‬‬
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‫‪            ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺩﺭ ﺑﺪﺭ ﻳﺎﺭﻱ ﻛﺮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺫﻟﻴﻼﻥ ﺑﻮﺩﻳﺪ‪ ،‬ﭘﺲ ﺍﺯ‬
‫ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﺗﺎ ﺷﺎﻳﺪ ﺷﻜﺮﮔﺰﺍﺭ ﺷﻮﻳﺪ)‪ (123‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻣﻲﮔﻔﺘﻲ ﺁﻳﺎ ﺷﻤﺎ ﺭﺍ‬
‫ﻛﻔﺎﻳﺖ ﻧﻜﺮﺩ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺑﻪ ﺳﻪ ﻫﺰﺍﺭ ﻓﺮﺷﺘﺔ ﻓﺮﻭﺩ ﺁﻣﺪﻩ‪ ،‬ﻣﺪﺩﺗﺎﻥ ﻛﺮﺩ)‪ (124‬ﺁﺭﻱ ﺍﮔﺮ‬
‫ﺻﺒﺮ ﻛﻨﻴﺪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭ ﺑﺎﺷﻴﺪ ﺩﺭ ﺣﺎﻝ ﻭﺭﻭﺩ ﻫﻴﺠﺎﻥ ﻭ ﺧﺮﻭﺵ ﺩﺷﻤﻦ‪ ،‬ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺑﻪ‬
‫ﭘﻨﺞ ﻫﺰﺍﺭ ﻓﺮﺷﺘﺔ ﻧﺸﺎﻧﮕﺬﺍﺭ ﻣﺪﺩﺗﺎﻥ ﻣﻲﻛﻨﺪ )‪ (125‬ﻭ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺟﺰ ﺑﺸﺎﺭﺗﻲ ﺑﺮﺍﻱ ﺷﻤﺎ‬
‫ﻗﺮﺍﺭ ﻧﺪﺍﺩ ﻭ ﺗﺎ ﺩﻟﻬﺎﻳﺘﺎﻥ ﻣﻄﻤﺌﻦ ﺷﻮﺩ ﺑﻪ ﺁﻥ‪ ،‬ﻭ ﭘﻴﺮﻭﺯﻱ ﻭﻧﺼﺮﺕ ﺟﺰ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍﻱ ﻋﺰﻳﺰ‬
‫ﺣﻜﻴﻢ ﻧﺒﺎﺷﺪ)‪ (126‬ﺗﺎ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﻗﺴﻤﺘﻲ ﺍﺯ ﻛﻔﺎﺭ ﺭﺍ ﺭﻳﺸﻪﻛﻦ ﻛﻨﺪ ﻭ ﻳﺎ ﺁﻧﺎﻥ ﺭﺍ ﺧﻮﺍﺭ ﻭ‬
‫ﺯﺑﻮﻥ ﻧﻤﺎﻳﺪ ﻛﻪ ﻧﺎﺍﻣﻴﺪ ﺑﺮﮔﺮﺩﻧﺪ‪(127).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻨﮓ ﺑﺪﺭ ﺩﺭ ‪ 17‬ﻣﺎﻩ ﻣﺒﺎﺭﻙ ﺭﻣﻀﺎﻥ ﺳﺎﻝ ﺩﻭﻡ ﻫﺠﺮﻱ ﺑﻮﺩ ﺗﺎ ﺁﻥ ﻭﻗﺖ‬
‫ﻣﺴﻠﻤﻴﻦ ﺧﻮﺍﺭ ﻭ ﺯﺑﻮﻥ ﻭ ﺑﻲﺍﻫﻤﻴﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﭼﻮﻥ ﺟﻬﺎﺩﻱ ﻧﻜﺮﺩﻩ ﻭ ﺗﺮﺳﻲ ﺩﺭ ﺩﻝ ﺩﺷﻤﻦ‬

‫ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ ،   :‬ﻭ ﻫﺮ ﻣﻠﺘﻲ ﻛﻪ ﻧﻴﺮﻭﻱ ﺟﻨﮕﻲ ﻭ ﺩﻓﺎﻋﻲ ﻧﺪﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ ﺧﻮﺍﺭ ﻭ ﺯﺑﻮﻥ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﺑﺪﺭ ﻋﺰﺗﻲ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﻋﺰﺕ ﺭﺍ ﺩﺭ‬
‫ﺟﻬﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ .‬ﻭ ﻧﺰﻭﻝ ﻣﻼﺋﻜﻪ ﺩﺭ ﺑﺪﺭ ﺍﮔﺮ ﺑﺮﺍﻱ ﻣﺒﺎﺷﺮﺕ ﻗﺘﺎﻝ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻇﺎﻫﺮ‬
‫ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻫﻤﻴﻦ ﺍﺳﺖ ﺍﮔﺮﭼﻪ ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻲ ﺍﺯ ﺍﺷﺨﺎﺹ ﻋﻘﻼ ﺻﺤﻴﺢ ﺑﻪ ﻧﻈﺮ ﻧﻤﻲﺭﺳﺪ‬
 ‫‪419‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺯﻳﺮﺍ ﻣﻼﺋﻜﻪ ﻣﺮﺋﻲ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻭﺑﻪ ﺍﺿﺎﻓﻪ ﺟﻨﮓ ﻏﻴﺮﻣﺮﺋﻲ ﺑﺎ ﻣﺮﺋﻲ ﻣﻌﻨﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺩﺭﺑﺎﺭﺓ‬

‫ﺧﺪﺍ ﻭ ﻣﺪﺩ ﻏﻴﺒﻲ ﺍﻭ ﺑﺎﻳﺪ ﺍﺳﺘﺜﻨﺎء ﻗﺎﺋﻞ ﺷﺪ‪ .‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﻃﺒﻖ ﺟﻤﻠﺔ‪ :‬‬

‫‪  ‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻧﺰﻭﻝ ﻣﻠﻚ ﻫﻤﺎﻥ ﺗﺄﻳﻴﺪ ﻭ ﺗﻘﻮﻳﺖ ﻗﻠﻮﺏ ﻭ ﻧﺰﻭﻝ ﻃﻤﺄﻧﻴﻨﻪ ﻭ‬
‫ﺻﺒﺮ ﻭ ﺛﺒﺎﺕ ﻗﺪﻡ ﺑﺎﺷﺪ!‬

‫‪           ‬‬
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‫‪               ‬‬

‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﭼﻴﺰﻱ ﺍﺯ ﻓﺮﻣﺎﻥ ﺑﺪﺳﺖ ﺗﻮ ﻧﻴﺴﺖ‪ ،‬ﺧﺪﺍ ﻳﺎ ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻲﭘﺬﻳﺮﺩ ﻭ ﻳﺎ‬
‫ﻋﺬﺍﺑﺸﺎﻥ ﻣﻲﻛﻨﺪ ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﺳﺘﻤﮕﺮﻧﺪ)‪ (128‬ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﻭ ﻣﺎﻝ ﺍﻭﺳﺖ ﺁﻧﭽﻪ‬
‫ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﻣﻲﺁﻣﺮﺯﺩ ﻭ ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﺪ‬
‫ﻋﺬﺍﺏ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ‪(129).‬‬

‫ﻧﻜﺎﺕ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻣﺮ ﻋﺬﺍﺏ ﻭ ﺁﻣﺮﺯﺵ ﺑﺪﺳﺖ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻧﻴﺴﺖ‪ ،‬ﭼﻮﻥ ﺍﻳﻦ ﺃﻣﺮ ﺑﺪﺳﺖ ﺍﻭ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﻪ ﻃﺮﻳﻖ ﺍﻭﻟﻲ ﺍﻣﻮﺭ ﺑﺰﺭﮔﺘﺮﻱ ﺑﺪﺳﺖ‬
‫ﺍﻭ ﻭ ﻣﻔﻮﺽ ﺑﻪ ﺍﻭ ﻧﻴﺴﺖ ﺍﺯ ﺗﻜﻮﻳﻦ ﻭ ﺗﺸﺮﻳﻊ‪ ،‬ﻭ ﺩﻟﻴﻞ ﺁﻥ ﺁﻳﺔ ﺑﻌﺪ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‪ :‬‬

‫‪ ...      ‬ﺗﺎ ﺁﺧﺮ‪.‬‬

‫‪          ‬‬

‫‪         ‬‬
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‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺭﺑﺎ ﺭﺍ ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﻣﺨﻮﺭﻳﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﺗﺎ ﺷﺎﻳﺪ ﺭﺳﺘﮕﺎﺭ‬
‫ﺷﻮﻳﺪ)‪ (130‬ﻭ ﺑﭙﺮﻫﻴﺰﻳﺪ ﺍﺯ ﺁﺗﺸﻲ ﻛﻪ ﺑﺮﺍﻱ ﻛﺎﻓﺮﺍﻥ ﻣﻬﻴﺎ ﺷﺪﻩ)‪ (131‬ﻭ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺭﺍ‬
‫ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﺗﺎ ﺷﺎﻳﺪ ﻣﺸﻤﻮﻝ ﺭﺣﻤﺖ ﻭﺍﻗﻊ ﺷﻮﻳﺪ‪(132).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪420‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ‪  ‬ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﻣﺨﻮﺭﻳﺪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧﻴﺴﺖ‬
‫ﻛﻪ ﺍﮔﺮ ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﺷﺪ ﻣﺨﻮﺭﻳﺪ ﻭ ﺍﮔﺮ ﻛﻤﺘﺮ ﺷﺪ ﺣﻼﻝ ﺍﺳﺖ‪ .‬ﺑﻠﻜﻪ ﭼﻮﻥ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺟﺎﻫﻠﻴﺖ ﮔﺎﻫﻲ ﭼﻮﻥ ﺑﺪﻫﻜﺎﺭ ﻧﻤﻲﺗﻮﺍﻧﺴﺖ ﺑﺪﻫﻲ ﺧﻮﺩ ﺭﺍ ﺑﭙﺮﺩﺍﺯﺩ ﺁﻥ ﺭﺑﺎﺧﻮﺍﺭﺍﻥ ﺑﺮ ﻣﺪﺕ‬
‫ﻣﻲﺍﻓﺰﻭﺩﻧﺪ‪ ،‬ﻭ ﺳﻮﺩ ﺭﺍ ﻧﻴﺰ ﺯﻳﺎﺩ ﻣﻲﻛﺮﺩﻧﺪ ﺗﺎ ﺑﺘﺪﺭﻳﺞ ﺳﻮﺩ ﻣﻌﺎﻣﻠﻪ ﭼﻨﺪﻳﻦ ﻣﻘﺎﺑﻞ ﺍﺻﻞ‬
‫ﻣﻲﺷﺪ‪ ،‬ﺣﻘﺘﻌﺎﻟﻲ ﺑﻌﻨﻮﺍﻥ ﻣﺬﻣﺖ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﻗﺒﻴﺢ ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ ﺍﻳﻨﻜﻪ ﭼﻪ ﻣﻘﺪﺍﺭ‬
‫وس‬
‫ﺳﻮﺩ ﺣﻼﻝ ﻭ ﻳﺎ ﺣﺮﺍﻡ‪ ،‬ﺩﺭ ﺑﻴﺎﻥ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻓَـﻠَ ُﻜ ْﻢ ُرُؤ ُ‬
‫أ َْﻣ َﻮاﻟِ ُﻜ ْﻢ"‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﺍﻃﺎﻋﺖ ﻓﺮﺍﻣﻴﻦ ﻗﺮﺁﻥ ﻭ ﺍﺯ ﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ ﺍﻃﺎﻋﺖ‬
‫ﻓﺮﻣﺎﻥ ﺳﻨﺖ ﺍﺳﺖ‪.‬‬

‫‪         ‬‬

‫‪        ‬‬

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‫‪           ‬‬
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‫‪          ‬‬

‫‪          ‬‬
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‫‪          ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺸﺘﺎﺑﻴﺪ ﺑﺴﻮﻱ ﺁﻣﺮﺯﺵ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻭ ﺑﺴﻮﻱ ﺑﻬﺸﺘﻲ ﻛﻪ ﭘﻬﻨﺎﻱ ﺁﻥ ﺑﻪ ﻗﺪﺭ‬
‫ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﻣﻬﻴﺎ ﺷﺪﻩ ﺑﺮﺍﻱ ﻣﺘﻘﻴﻦ)‪ (133‬ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﻭﺳﻌﺖ ﻭ ﺳﺨﺘﻲ ﺍﻧﻔﺎﻕ‬
‫ﻣﻲﻛﻨﻨﺪ ﻭﺧﺸﻢ ﺧﻮﺩ ﺭﺍ ﻓﺮﻭ ﻣﻲﺑﺮﻧﺪ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﮔﺬﺭﻧﺪ ﻭ ﺧﺪﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ‬
‫ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ )‪ (134‬ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﭼﻮﻥ ﻛﺎﺭ ﺯﺷﺘﻲ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ ﻭ ﻳﺎ ﺑﻪ ﺧﻮﺩ ﺳﺘﻢ ﻛﺮﺩﻧﺪ‬
‫ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﻨﺪ ﻭ ﺑﺪﻭﻥ ﻓﺎﺻﻠﻪ ﺑﺮﺍﻱ ﮔﻨﺎﻫﺎﻥ ﺧﻮﺩ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻛﻴﺴﺖ ﺟﺰ ﺧﺪﺍ‬
‫ﻛﻪ ﮔﻨﺎﻫﺎﻥ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ‪ ،‬ﻭ ﺍﺻﺮﺍﺭ ﻧﻮﺭﺯﻧﺪ ﺑﺮ ﺁﻧﭽﻪ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﻲﺩﺍﻧﻨﺪ)‪(135‬‬
‫ﺍﻳﺸﺎﻧﻨﺪ ﻛﻪ ﭘﺎﺩﺍﺷﺸﺎﻥ ﺁﻣﺮﺯﺵ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﻭ ﺑﻮﺳﺘﺎﻧﻬﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺁﻧﻬﺎ ﻧﻬﺮﻫﺎ‬
‫ﺟﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺁﻧﻬﺎ ﺟﺎﻭﻳﺪﻧﺪ ﻭﺧﻮﺑﺴﺖ ﺍﺟﺮ ﻋﻤﻞﻛﻨﻨﺪﮔﺎﻥ‪(136).‬‬
 421 – ‫( ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ‬3) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﻭﺟﻮﺏ ﺷﺘﺎﺏ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺩﻳﻨﻲ ﻭ ﺁﻧﺮﺍ ﻣﻘﺪﻡ ﺑﺪﺍﺭﺩ‬ :‫ﻧﻜﺎﺕ‬

‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻭﺳﻌﺖ ﺑﻬﺸﺖ ﺍﺯ ﺁﺳﻤﺎﻧﻬﺎ ﻭ‬...  :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺑﺮ ﻛﺎﺭﻫﺎﻱ ﺩﻳﮕﺮ‬

.‫ ﻣﻜﺮﺭ ﺷﺪﻩ ﻭﺻﻔﺖ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺘﻘﻴﻦ‬ :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺯﻣﻴﻦ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‬

           

      

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‫ ﭘﺲ ﺩﺭ ﺯﻣﻴﻦ ﺳﻴﺮ ﻛﻨﻴﺪ ﻭ‬،‫ ﺑﻪ ﺗﺤﻘﻴﻖ ﻗﺒﻞ ﺍﺯ ﺷﻤﺎ ﺳﻨﺖﻫﺎﺋﻲ ﺑﻮﺩﻩ ﻛﻪ ﮔﺬﺷﺘﻪ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ‬،‫( ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻴﺎﻧﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‬137) ‫ﺑﻨﮕﺮﻳﺪ ﺳﺮﺍﻧﺠﺎﻡ ﺗﻜﺬﻳﺐﻛﻨﻨﺪﮔﺎﻥ ﭼﺎﻥ ﺑﻮﺩ‬
(138).‫ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﻫﺪﺍﻳﺖ ﻭ ﭘﻨﺪﻱ ﺍﺳﺖ‬
‫ ﺧﺪﺍ ﺃﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻧﻈﺮ ﺩﺭ ﺭﻭﺵ ﮔﺬﺷﺘﮕﺎﻥ ﺗﺎ ﻋﺒﺮﺕ ﮔﻴﺮﻧﺪ ﻭ ﺑﻔﻬﻤﻨﺪ ﺭﻭﺵ‬:‫ﻧﻜﺎﺕ‬

‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﺑﻴﺎﻥ ﻭ ﻗﺎﺑﻞ‬   :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺍﺳﻼﻡ ﺑﻬﺘﺮﻳﻦ ﺭﻭﺵ ﺍﺳﺖ‬
‫ ﻭ ﻋﻘﻼ ﻧﻴﺰ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻛﺴﻴﻜﻪ ﻧﺎﻣﻪﺍﻱ ﻣﻲﻓﺮﺳﺘﺪ‬،‫ﻓﻬﻢ ﺍﺳﺖ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﻣﺮﺩﻡ‬
‫ﺑﺮﺍﻱ ﻛﺴﻲ ﻭ ﺩﺭ ﺁﻥ ﻧﺎﻣﻪ ﺫﻛﺮ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺎﻳﺪ ﻣﺎﻝ ﻭ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﻣﻦ ﺑﺪﻫﻲ ﻭ‬
‫ ﭼﮕﻮﻧﻪ ﻣﺎﻝ ﻭﺟﺎﻥ ﺧﻮﺩ ﺭﺍ‬،‫ ﺁﻥ ﻃﺮﻑ ﺍﮔﺮ ﻧﻔﻬﻤﺪ‬،‫ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻃﺒﻖ ﺍﺧﻼﺹ ﺑﮕﺬﺍﺭﻱ‬
.‫ﺑﺪﻫﺪ ﺑﺮﺍﻱ ﻧﺎﻣﻪﺍﻱ ﻛﻪ ﻧﻔﻬﻤﻴﺪﻩ ﺍﺳﺖ ﺍﮔﺮ ﻋﻤﻞ ﻧﻜﻨﺪ ﻣﻌﺬﻭﺭ ﺍﺳﺖ‬

           
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            

          

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          
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          
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       

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪422‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺳﺴﺖ ﻭ ﻣﺤﺰﻭﻥ ﻧﮕﺮﺩﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺷﻤﺎ ﺑﺮﺗﺮﻳﺪ ﺍﮔﺮ ﻣﺆﻣﻦ ﺑﺎﺷﻴﺪ)‪(139‬‬
‫ﺍﮔﺮ ﺯﺧﻢ ﻭ ﺟﺮﺍﺣﺘﻲ ﺑﻪ ﺷﻤﺎ ﺑﺮﺳﺪ ﭘﺲ ﻣﺤﻘﻘﺎ ﺑﺎﻳﻦ ﻗﻮﻡ ﺟﺮﺍﺣﺘﻲ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺳﻴﺪﻩ‪ ،‬ﻭ ﻣﺎ‬
‫ﺍﻳﻦ ﺭﻭﺯﻫﺎ ﺭﺍ ﺑﻴﻦ ﻣﺮﺩﻡ ﻣﻲﮔﺮﺩﺍﻧﻴﻢ ﻭ ﺗﺎ ﺧﺪﺍ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺑﺪﺍﻧﺪ ﻭ ﺑﺸﻨﺎﺳﺪ ﻭﺍﺯ ﺷﻤﺎ‬
‫ﮔﻮﺍﻫﺎﻧﻲ ﺑﮕﻴﺮﺩ‪ ،‬ﻭﺧﺪﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍ)‪ (140‬ﻭ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﭘﺎﻙ‬
‫ﻧﻤﺎﻳﺪ ﻭ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺑﻔﺸﺎﺭ ﮔﺬﺍﺭﺩ)‪ (141‬ﺁﻳﺎ ﮔﻤﺎﻥ ﺩﺍﺭﻳﺪ ﻛﻪ ﺑﻪ ﺑﻬﺸﺖ ﺩﺍﺧﻞ ﻣﻲﺷﻮﻳﺪ ﻭ‬
‫ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﻣﺠﺎﻫﺪﻳﻦِ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺻﺎﺑﺮﻳﻦ ﻣﻌﻠﻮﻡ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ)‪ (142‬ﻭ ﺷﻤﺎ ﺑﻪ ﻳﻘﻴﻦ‬
‫ﺁﺭﺯﻭﻱ ﻣﺮگ ﻣﻲﻛﺮﺩﻳﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺑﺎ ﺁﻥ ﺭﻭﺑﺮﻭ ﺷﻮﻳﺪ‪ ،‬ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻥ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﺑﻪ‬
‫ﻧﻈﺮ ﺁﻭﺭﺩﻳﺪ‪(143).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻣﺴﻠﻤﻴﻦ ﺑﻮﻇﺎﺋﻒ ﺍﻳﻤﺎﻧﻲ ﻋﻤﻞ‬
‫ﻛﻨﻨﺪ ﺍﺯ ﺗﻤﺎﻡ ﻛﻔﺎﺭ ﺑﺮﺗﺮﻱ ﭘﻴﺪﺍ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻣﺮﻭﺯﻩ ﻛﻪ ﺍﺯ ﻫﻤﻪ ﻋﻘﺐﺍﻓﺘﺎﺩﻩ ﻭ ﺫﻟﻴﻞﺗﺮﻧﺪ‬
‫ﺑﺮﺍﻳﺎﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺆﻣﻦ ﻧﻴﺴﺘﻨﺪ ﻭ ﻋﻤﻞ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺳﻨﺖ ﺇﻟﻬﻲ ﺑﺮ ﺍﻳﻦ ﺟﺎﺭﻱ ﺷﺪﻩ ﻛﻪ ﻫﺮ ﻛﺲ ﺑﻪ ﻗﻮﺍﻋﺪ ﻃﺒﻴﻌﻲ ﺳﻌﻲ ﻭ‬
‫ﻛﻮﺷﺶ ﻋﻤﻞ ﻛﻨﺪ ﻏﺎﻟﺐ ﻣﻲﺷﻮﺩ ﻭ ﻫﺮ ﻛﺲ ﺗﻨﺒﻠﻲ ﻛﻨﺪ ﻣﻐﻠﻮﺏ‪ .‬ﻣﺴﻠﻤﻴﻦ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ‬
‫ﻗﺎﻋﺪﻩ ﺧﺎﺭﺝ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻣﺜﻼ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﻫﻤﺖ ﻛﺮﺩﻧﺪ ﻏﺎﻟﺐ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﺟﻨﮓ ﺍﺣﺪ‬
‫ﺑﻄﻤﻊ ﻣﺎﻝ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻣﻐﻠﻮﺏ ﺷﺪﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   :‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻌﻠﻮﻡ ﺧﺪﺍ ﻇﻬﻮﺭ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻋﻤﻞ ﺧﺪﺍ ﺍﺯﻟﻲ ﺍﺳﺖ‪ .‬ﻫﺮ‬
‫ﭼﻴﺰﻱ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﻭﻗﻮﻉ ﺁﻥ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﻃﻼﻕ ﻋﻠﻢ ﺷﺪﻩ ﺑﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﻳﻌﻨﻲ ﺑﺮﺍﻱ‬
‫ﻣﺮﺩﻡ ﻭ ﺧﻮﺩ ﻣﻜﻠﻔﻴﻦ ﻇﺎﻫﺮ ﺷﻮﺩ ﻛﻪ ﻣﺆﻣﻦ ﻭ ﻣﺠﺎﻫﺪ ﻛﻴﺴﺖ‪.‬‬

‫‪              ‬‬

‫‪             ‬‬

‫‪           ‬‬
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‫‪            ‬‬
 ‫‪423‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪           ‬‬
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‫‪            ‬‬
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‫‪             ‬‬

‫‪         ‬‬
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‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻧﻴﺴﺖ ﻣﺤﻤﺪ ﻣﮕﺮ ﭘﻴﻐﻤﺒﺮﻱ ﻛﻪ ﺣﻘﺎ ﭘﻴﺶ ﺍﺯ ﺍﻭ ﭘﻴﻐﻤﺒﺮﺍﻧﻲ ﺑﻮﺩﻧﺪ‪ ،‬ﺁﻳﺎ ﺍﮔﺮ‬
‫ﺑﻤﻴﺮﺩ ﻳﺎ ﻛﺸﺘﻪ ﺷﻮﺩ ﺷﻤﺎ ﺑﺮﻣﻲﮔﺮﺩﻳﺪ )ﺍﺯ ﺍﺳﻼﻡ( ﺑﻪ ﺁﺋﻴﻦ ﺍﻋﻘﺎﺏ ﺧﻮﺩ‪ ،‬ﻭﻛﺴﻴﻜﻪ ﺑﻪ ﻋﻘﺐ‬
‫ﺧﻮﺩ ﺑﺮﮔﺮﺩﺩ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﻪ ﺧﺪﺍ ﺿﺮﺭ ﻧﺮﺳﺎﻧﺪ‪ ،‬ﻭ ﺑﺰﻭﺩﻱ ﺧﺪﺍ ﺷﺎﻛﺮﺍﻥ ﺭﺍ ﭘﺎﺩﺍﺵ‬
‫ﻣﻲﺩﻫﺪ)‪ (144‬ﻭ ﻫﻴﭻ ﻧﻔﺴﻲ ﺟﺰ ﺑﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﻧﻤﻲﻣﻴﺮﺩ‪ ،‬ﺳﺮﻧﻮﺷﺘﻲ ﺍﺳﺖ ﺑﺎ ﻭﻗﺘﻲ ﻣﻌﻴﻦ‬
‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻫﺮ ﻛﻪ ﭘﺎﺩﺍﺵ ﺩﻧﻴﺎ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﺁﻥ ﻣﻲﺩﻫﻴﻢ ﺍﻭ ﺭﺍ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺛﻮﺍﺏ ﺁﺧﺮﺕ‬
‫ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﺁﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ ﺍﻭ ﺭﺍ‪ ،‬ﻭﺑﻪ ﺯﻭﺩﻱ ﺷﺎﻛﺮﺍﻥ ﺭﺍ ﺟﺰﺍء ﻣﻲﺩﻫﻴﻢ)‪ (145‬ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ‬
‫ﭘﻴﻤﺒﺮﻱ ﻛﻪ ﺧﺪﺍﭘﺮﺳﺘﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺑﻪ ﻫﻤﺮﺍﻫﻲ ﺍﻭ ﻗﺘﺎﻝ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺳﻴﺪﻩ‬
‫ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺳﺴﺖ ﻧﺸﺪﻧﺪ ﻭ ﺍﻇﻬﺎﺭ ﻋﺠﺰ ﺑﺮﺍﻱ ﻏﻴﺮ ﺧﺪﺍ ﻧﻜﺮﺩﻧﺪ ﻭ ﺧﺪﺍ ﺻﺎﺑﺮﻳﻦ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ)‪ (146‬ﻭﺳﺨﻨﻲ ﻧﺪﺍﺷﺘﻨﺪ ﺟﺰ ﺍﻳﻨﻜﻪ ﮔﻔﺘﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﮔﻨﺎﻫﺎﻥ ﻣﺎ ﻭ‬
‫ﺯﻳﺎﺩﻩﺭﻭﻱ ﻣﺎ ﺭﺍ ﺑﻴﺎﻣﺮﺯ‪ ،‬ﻭ ﻗﺪﻣﻬﺎﻱ ﻣﺎ ﺭﺍ ﺛﺎﺑﺖ ﺩﺍﺭ ﻭﻣﺎ ﺭﺍ ﺑﺮ ﻗﻮﻡ ﻛﺎﻓﺮﻳﻦ ﻳﺎﺭﻱ ﻧﻤﺎ)‪(147‬‬
‫ﭘﺲ ﺧﺪﺍ ﭘﺎﺩﺍﺵ ﺩﻧﻴﺎ ﻭ ﭘﺎﺩﺍﺵ ﻧﻴﻚ ﺁﺧﺮﺕ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩ ﻭ ﺧﺪﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ‬
‫ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ‪(148).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺟﻨﮓ ﺍﺣﺪ ﭼﻮﻥ ﻛﺸﺘﻪﻫﺎﻱ ﻣﺴﻠﻤﻴﻦ ﺯﻳﺎﺩ ﺷﺪ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﻭ ﻣﺘﻔﺮﻕ ﺷﺪﻧﺪ‪،‬‬
‫ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﭘﺮﭼﻤﺪﺍﺭ ﻣﺴﻠﻤﻴﻦ ﺷﻬﻴﺪ ﺷﺪ ﻭ ﭘﺮﭼﻢ ﺑﺮ ﺯﻣﻴﻦ ﺍﻓﺘﺎﺩ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻗﻤﺌﻪ‬
‫ﭘﺲ ﺍﺯ ﭘﺮﺍﻧﺪﻥ ﺳﻨﮓ ﺧﻴﺎﻝ ﻛﺮﺩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﻛﺸﺘﻪ ﻓﺮﻳﺎﺩ ﻛﺮﺩ ﻛﻪ ﻣﺤﻤﺪ ﺭﺍ ﻛﺸﺘﻢ‪ ،‬ﻭ‬
‫ﻛﺎﻓﺮ ﺩﻳﮕﺮﻱ ﻓﺮﻳﺎﺩ ﻛﺮﺩ‪ " :‬أﻻ ﻗﺪ ﻗﺘﻞ ﻣﺤﻤﺪ"‪ ،‬ﺍﻳﻦ ﺧﺒﺮ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻨﺘﺸﺮ ﺷﺪ ﺑﻌﻀﻲ‬
‫ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺧﻮﺩ ﺭﺍ ﺑﺎﺧﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ ﺍﻱ ﻛﺎﺵ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﺑﻲ ﺑﺮﺍﻳﻤﺎﻥ ﺍﺯ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺍﻣﺎﻧﻲ‬
‫ﺑﮕﻴﺮﺩ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﺳﺴﺖ ﺍﻳﻤﺎﻧﻬﺎ ﮔﻔﺘﻨﺪ ﺑﺮﮔﺮﺩﻳﻢ ﺑﺪﻳﻦ ﺳﺎﺑﻖ ﺧﻮﺩﻣﺎﻥ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪424‬‬

‫ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻱ ﻗﻮﻡ ﺍﮔﺮ ﻣﺤﻤﺪص ﻛﺸﺘﻪ ﺷﺪ ﺧﺪﺍﻱ ﻣﺤﻤﺪص‬
‫ﺯﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﺯﻧﺪﮔﻲ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﭼﻪ ﺩﺭ ﻣﻲﺧﻮﺭﺩ ﺟﻬﺎﺩ ﻛﻨﻴﺪ ﺗﺎ ﻛﺸﺘﻪ‬
‫ﺷﻮﻳﺪ ﻭ ﺑﺮ ﺩﻳﻦ ﻣﺤﻤﺪ ﺑﻤﻴﺮﻳﺪ ﻭ ﺷﻤﺸﻴﺮ ﻛﺸﻴﺪ ﻭ ﺣﻤﻠﻪ ﻛﺮﺩ ﺗﺎ ﺷﻬﻴﺪ ﺷﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ‬
‫ﺧﻮﻥ ﺧﻮﺩ ﻣﻲﻏﻠﻄﻴﺪ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﻣﺤﻤﺪ ﻛﺸﺘﻪ ﺷﺪ ﺩﻳﻦ ﺭﺍ ﺑﻪ ﺷﻤﺎ‬
‫ﺗﺒﻠﻴﻎ ﻧﻤﻮﺩ ﺷﻤﺎ ﺑﺮﺍﻱ ﺩﻳﻦ ﺧﻮﺩ ﻗﺘﺎﻝ ﻛﻨﻴﺪ‪ ،‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻣﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺩﻧﺪﺍﻧﺶ‬
‫ﺷﻜﺴﺖ ﻭ ﻣﻴﺎﻥ ﮔﻮﺩﺍﻟﻲ ﺍﻓﺘﺎﺩ‪ ،‬ﺑﻌﻀﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﻭ ﺭﺍ ﺑﺪﻭﺵ ﮔﺮﻓﺘﻨﺪ ﻭ ﺍﺯ ﺍﻭ ﺩﻓﺎﻉ‬
‫ﻛﺮﺩﻧﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﻻﻱ ﺑﻠﻨﺪﻱ ﺭﺳﻴﺪ ﻭ ﻧﺪﺍ ﻛﺮﺩ‪ :‬ﺁﻫﺎﻱ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺑﻪ ﺳﻮﻱ‬
‫ﻣﻦ ﺁﺋﻴﺪ ﺗﺎ ﺁﻧﻜﻪ ﺟﻤﻌﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﺣﻀﺮﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺬﻣﺖ ﻛﺮﺩ ﺑﺮﺍﻱ‬
‫ﻓﺮﺍﺭﺷﺎﻥ‪ ،‬ﻋﺮﺽ ﻛﺮﺩﻧﺪ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺁﺑﺎء ﻭ ﺃﻣﻬﺎﺕ ﻣﺎ ﻓﺪﺍﻳﺖ‪ ،‬ﭼﻮﻥ ﺧﺒﺮ ﻗﺘﻞ ﺗﻮ ﺑﻤﺎ‬
‫ﺭﺳﻴﺪ ﺗﺮﺱ ﻣﺎ ﺭﺍ ﮔﺮﻓﺖ‪ ،‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﻳﻨﻌﺪﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺩﻓﺎﻉ ﻛﺮﺩﻧﺪ ﺗﺎ ﻟﺸﻜﺮ ﻛﻔﺎﺭ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺤﻤﺪ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﻲﻣﻴﺮﺩ ﻭ ﻳﺎ ﻛﺸﺘﻪ‬
‫ﻳﻢﺷﻮﺩ‪ ،‬ﻭﻇﻴﻔﺔ ﻣﺴﻠﻤﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺪﻳﻦ ﺧﻮﺩ ﭘﺎﻳﺪﺍﺭ ﺑﻤﺎﻧﺪ ﻭ ﺩﻓﺎﻉ ﻛﻨﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫ﺟﻤﻠﺔ‪ :‬وﻣﺎ ﮐﺎن ﻗﻮﻟﻬﻢ ‪ ...‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﻳﺪﻣﺎﻧﻨﺪ ﻣﺮﺩﺍﻥ ﺧﺪﺍ ﻣﻨﺖ ﺑﺮ ﺧﺪﺍ ﻭ‬
‫ﺭﺳﻮﻝ ﻣﮕﺬﺍﺭﺩ ﺑﻠﻜﻪ ﻫﺮ ﻗﺪﺭ ﻣﺠﺎﻫﺪﻩ ﻛﺮﺩﻩ ﺑﺎﺯ ﺧﻮﺩ ﺭﺍ ﻣﻘﺼﺮ ﺑﺪﺍﻧﺪ ﻭﻗﻮﻝ ﺍﻭ ﺍﺳﺘﻐﻔﺎﺭ‬
‫ﺑﺎﺷﺪﻭ ﺛﺒﺎﺕ ﻗﺪﻡ ﻭ ﻧﺼﺮﺕ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺗﺎ ﺧﺪﺍ ﮔﻨﺎﻫﺎﻧﺶ ﺭﺍ ﺑﺒﺨﺸﺪ ﻭ ﺑﻪ ﺍﻭ ﺗﻮﻓﻴﻖ‬
‫ﺟﻬﺎﺩ ﻭ ﺛﺒﺎﺕ ﻗﺪﻡ ﻋﻄﺎ ﻛﻨﺪ‪.‬‬

‫‪         ‬‬

‫‪           ‬‬
‫*‬ ‫*‬

‫‪            ‬‬

‫‪    ‬‬ ‫‪    ‬‬

‫*‬

‫‪           ‬‬

‫‪             ‬‬
 ‫‪425‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪            ‬‬

‫‪        ‬‬

‫*‬

‫‪            ‬‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﮔﺮ ﻛﻔﺎﺭ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺁﺋﻴﻦ ﮔﺬﺷﺘﮕﺎﻧﺘﺎﻥ‬
‫ﺑﺮﻣﻲﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﺧﻮﺍﻫﻴﺪ ﺷﺪ)‪ (149‬ﺑﻠﻜﻪ ﺩﻭﺳﺖ ﻭ ﺳﺮﭘﺮﺳﺖ ﺷﻤﺎ‬
‫ﺧﺪﺍﺳﺖ ﻭ ﺍﻭ ﺑﻬﺘﺮﻳﻦ ﻳﺎﺭﻱﺩﻫﻨﺪﮔﺎﻧﺴﺖ)‪ (150‬ﺑﺰﻭﺩﻱ ﺗﺮﺱ ﺭﺍ ﺩﺭ ﺩﻟﻬﺎﻱ ﻛﻔﺎﺭ ﻣﻲﺍﻓﻜﻨﻴﻢ‬
‫ﺯﻳﺮﺍ ﺑﺪﻭﻥ ﺩﻟﻴﻠﻲ ﻛﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﺷﺮﻙ ﺑﻪ ﺧﺪﺍ ﺁﻭﺭﺩﻧﺪ ﻭﻣﺄﻭﺍﻱ ﺍﻳﺸﺎﻥ ﺁﺗﺶ‬
‫ﺩﻭﺯﺥ‪ ،‬ﻭ ﺟﺎﻳﮕﺎﻩ ﺍﻳﻦ ﺳﺘﻤﮕﺮﺍﻥ ﺑﺪ ﺍﺳﺖ)‪ (151‬ﻭ ﺣﻘﺎ ﺧﺪﺍ ﻭﻋﺪﺓ ﺧﻮﺩ ﺭﺍ ﻭﻓﺎ ﻛﺮﺩ‬
‫ﻭﻗﺘﻴﻜﻪ ﺷﻤﺎ ﺑﻪ ﻓﺮﻣﺎﻥ ﺍﻭ ﺟﺎﻥ ﻛﻔﺎﺭ ﺭﺍ ﮔﺮﻓﺘﻴﺪ‪ ،‬ﺗﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺳﺴﺖ ﺷﺪﻳﺪ ﻭ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‬
‫ﻧﺰﺍﻉ ﻛﺮﺩﻳﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﺷﻤﺎ ﻧﺸﺎﻥ ﺩﺍﺩ ﺁﻧﭽﻪ ﺭﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺷﺘﻲ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻛﺮﺩﻳﺪ‪،‬‬
‫ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﺷﻤﺎ ﺩﻧﻴﺎﺧﻮﺍﻩ ﻣﻲﺑﻮﺩ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﺁﺧﺮﺕﺟﻮ‪ ،‬ﺳﭙﺲ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﻛﻔﺎﺭ‬
‫ﻣﻨﺼﺮﻑ ﻛﺮﺩ ﺗﺎ ﺁﺯﻣﺎﻳﺸﺘﺎﻥ ﻛﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺍﺯ ﺷﻤﺎ ﻋﻔﻮ ﻧﻤﻮﺩ‪ ،‬ﻭﺧﺪﺍ ﺻﺎﺣﺐ ﻓﻀﻞ ﺑﺮ‬
‫ﻣﺆﻣﻨﻴﻦ ﺍﺳﺖ)‪ (152‬ﻭﻗﺘﻲ ﻛﻪ ﺑﻪ ﺗﭙﻪﻫﺎ ﺑﺎﻻ ﻣﻲﺭﻓﺘﻴﺪ ﻭ ﺑﻪ ﺍﺣﺪﻱ ﺗﻮﺟﻪ ﻧﻤﻲﻛﺮﺩﻳﺪ‪ ،‬ﻭ ﺍﻳﻦ‬
‫ﺭﺳﻮﻝ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺩﻧﺒﺎﻝ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﭘﺲ ﺟﺰﺍﻱ ﺷﻤﺎ ﻏﺼﻪﺍﻱ ﺑﻮﺩ ﺑﻪ ﻣﻘﺎﺑﻞ ﻏﺼﻪﺍﻱ ﻛﻪ ﺑﻪ‬
‫ﺩﻝ ﺭﺳﻮﻝ ﺧﺪﺍ ﻛﺮﺩﻳﺪ‪ ،‬ﻋﻔﻮ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺤﺰﻭﻥ ﻧﻤﺎﻧﻴﺪ ﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﺷﻤﺎ‬
‫ﻓﻮﺕ ﺷﺪ ﻭ ﺑﺮ ﺁﻧﭽﻪ ﺑﻪ ﺷﻤﺎ ﺭﺳﻴﺪ‪ ،‬ﻭﺧﺪﺍ ﺁﮔﺎﻩ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ‪(153).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺩﺭ ﺟﻨﮓ ﺍﺣﺪ ﺗﺮﺳﻲ ﺩﺭ ﺩﻝ‬
‫ﻛﻔﺎﺭ ﺍﻧﺪﺍﺧﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﭘﺮﺍﻛﻨﺪﻩﺷﺪﻥ ﻣﺴﻠﻤﻴﻦ ﻭﺍﺳﺘﻴﻼﻱ ﻛﻔﺎﺭ ﺑﺎﺯ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺭﻫﺎ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﻄﺮﻑ ﻣﻜﻪ ﻓﺮﺍﺭ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻛﺎﺭ ﻣﺸﺮﻛﻴﻦ ﺑﻪ ﺟﺎﺋﻲ ﺭﺳﻴﺪ ﻛﻪ ﺑﺖ ﻫﺒﻞ ﺭﺍ ﺑﻠﻨﺪ‬
‫ﻛﺮﺩﻩ ﻭ ﺩﻡ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪" :‬أﻋﻞ ﻫﺒﻞ أﻋﻞ ﻫﺒﻞ"‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﻓﺮﻣﻮﺩ‪ :‬ﭼﺮﺍ‬
‫ﺳﺎﻛﺘﻴﺪ ﺩﺭ ﺟﻮﺍﺏ ﺑﮕﻮﺋﻴﺪ‪ " :‬اﷲ أﻋﻠﯽ و أﺟﻞ"‪ .‬ﻭ ﻣﺸﺮﻛﻴﻦ ﺭﺍ ﻋﻘﻴﺪﻩ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﺑﺖﻫﺎ‬
‫ﺭﺍ ﺧﺪﺍ ﻭﺳﻴﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺷﻔﻴﻊ ﻧﺰﺩ ﺍﻭﻳﻨﺪ‪ ،‬ﺩﺭ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﻛﻪ ﭼﻨﻴﻦ ﻗﻮﻟﻲ ﺑﻪ ﺧﺪﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪426‬‬

‫ﺍﻓﺘﺮﺍء ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﭼﻴﺰﻱ ﻧﺎﺯﻝ ﻧﻨﻤﻮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪   :‬‬

‫‪ .   ‬ﺣﺎﻝ ﺑﺎﻳﺪ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﺗﻌﺠﺐ ﻛﺮﺩ ﻛﻪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺁﻳﺎﺕ‬
‫ﺩﺭ ﺩﻋﺎﻫﺎ ﻭﺳﺨﺘﻲﻫﺎ ﺍﻣﻮﺍﺕ ﻭ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺩﻟﻴﻠﻲ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﺩﺭ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻭﻟﻴﺎء ﺧﺪﺍ ﺑﺎ ﺍﻳﻦ ﺷﺮﻙ ﻣﺨﺎﻟﻔﻨﺪ‪ .‬ﻭﺟﻤﻠﺔ‪ :‬‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﻣﺴﻠﻤﻴﻦ ﻣﺘﺤﺪ ﺑﻮﺩﻧﺪ ﺩﺭ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﺳﻌﻲ‬
‫ﺩﺍﺷﺘﻨﺪ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩ‪ ،‬ﺧﺪﺍ ﻳﺎﺭﻳﺸﺎﻥ ﻛﺮﺩ ﻣﺎﻧﻨﺪ ﻗﻀﻴﺔ ﺑﺪﺭ‪ .‬ﺃﻣﺎ ﺩﺭ ﺭﻓﺘﻦ ﺑﻪ ﺍﺣﺪ ﻧﺰﺍﻉ ﺩﺍﺷﺘﻨﺪ‬
‫ﻭ ﺩﺭ ﺟﻨﮓ ﺳﺴﺘﻲ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮﺍﻱ ﺟﻤﻊ ﻛﺮﺩﻥ ﻏﻨﻴﻤﺖ ﺳﻨﮕﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻧﺪ ﻭ‬
‫ﻟﺬﺍ ﻣﺸﻤﻮﻝ ﻋﻨﺎﻳﺖ ﺇﻟﻬﻲ ﻧﺸﺪﻧﺪ‪.‬‬

‫‪     ‬‬

‫‪         ‬‬

‫‪           ‬‬

‫‪             ‬‬
‫‪   ‬‬

‫‪                ‬‬

‫‪            ‬‬

‫‪         ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺳﭙﺲ ﺑﺮ ﺷﻤﺎ ﻓﺮﻭﺩ ﺁﻭﺭﺩ ﭘﺲ ﺍﺯ ﻏﻢ ﺁﺭﺍﻣﺸﻲ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﭼﺮﺗﻲ ﻛﻪ ﻓﺮﺍﮔﺮﻓﺖ‬

‫ﺟﻤﻌﻲ ﺍﺯ ﺷﻤﺎ ﺭﺍ ﻭ ﮔﺮﻭﻫﻲ ﺑﻪ ﻓﻜﺮ ﺟﺎﻧﻬﺎﻱ ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺧﺪﺍ ﮔﻤﺎﻥ ﺑﻪ ﻧﺎﺣﻖ ﺑﺮﺩﻧﺪ‬
‫ﮔﻤﺎﻥ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺭﺍ‪ ،‬ﻣﻲﮔﻔﺘﻨﺪ ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﭼﻴﺰﻱ ﺑﻪ ﻧﻔﻊ ﻣﺎ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺑﮕﻮ ﻫﺮ‬
‫ﺍﻣﺮﻱ ﻣﺨﺼﻮﺹ ﺧﺪﺍﺳﺖ‪ ،‬ﺩﺭ ﻧﺰﺩ ﺧﻮﺩ ﻣﺨﻔﻲ ﻣﻲﻛﺮﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﺮﺍﻱ ﺗﻮ ﺁﺷﻜﺎﺭ‬
‫ﻧﻤﻲﻛﺮﺩﻧﺪ ﻣﻲﮔﻔﺘﻨﺪ ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﭼﻴﺰﻱ ﺑﻪ ﻧﻔﻊ ﻣﺎ ﺑﻮﺩ ﺩﺭﺍﻳﻨﺠﺎ ﻛﺸﺘﻪ ﻧﻤﻲﺷﺪﻳﻢ‪ ،‬ﺑﮕﻮ‬
‫ﺍﮔﺮ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻳﺘﺎﻥ ﺑﻮﺩﻳﺪ ﺑﺪﻭﻥ ﺷﻚ ﺁﻧﺎﻧﻜﻪ ﻗﺘﻞ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻘﺪﺭ ﺷﺪﻩ‪ ،‬ﺑﻪ ﻣﻘﺘﻞ ﺧﻮﺩ‬
 ‫‪427‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻣﻲﺭﻓﺘﻨﺪ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺳﻴﻨﻪﻫﺎﻳﺘﺎﻥ ﺍﺳﺖ ﺁﺯﻣﺎﻳﺶ ﻛﻨﺪ‪ ،‬ﻭ ﺗﺎ ﺧﺎﻟﺺ ﮔﺮﺩﺩ ﺁﻧﭽﻪ‬
‫ﺩﺭ ﺩﻟﻬﺎﻳﺘﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺳﻴﻨﻪﻫﺎ ﺑﺎﺷﺪ ﺩﺍﻧﺎﺳﺖ‪(154).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺁﻳﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﺗﻤﺎﻡ ﺣﺮﻭﻑ ﻫﺠﺎء ﺍﺯ ﺍﻟﻒ ﺗﺎ ﻳﺎء ﺩﺭ ﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ ‪ ...   ‬ﻗﺪﺭﺕﻧﻤﺎﺋﻲ ﻭ ﻃﺮﺯ ﻳﺎﺭﻱﺩﺍﺩﻥ ﺧﺪﺍ ﺑﻪ ﺭﺳﻮﻝ ﻭ‬
‫ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﺳﻂ ﺟﻨﮓ ﺍﺣﺪ ﻋﺪﻩﺍﻱ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﭼﺮﺕ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻳﻦ ﭼﺮﺕ ﺗﺮﺳﺸﺎﻥ ﺑﺮﻃﺮﻑ ﻭ ﺧﺴﺘﮕﻲ ﺍﻳﺸﺎﻥ ﺭﻓﻊ ﺷﺪ‪ ،‬ﻭ ﺻﺪﻣﺎﺗﻲ ﻛﻪ ﺑﺮﻓﻘﺎﻳﺸﺎﻥ ﻭﺍﺭﺩ‬
‫ﺷﺪﻩ ﺑﻮﺩ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﻭ ﺩﻭ ﻣﺮﺗﺒﻪ ﺑﻪ ﺣﻤﻠﻪ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﻭ ﻋﺪﺓ ﺩﻳﮕﺮ ﻛﻪ ﻣﻨﺎﻓﻖ ﺑﻮﺩﻧﺪ‬
‫ﮔﻤﺎﻥ ﻧﺎﺣﻖ ﺑﻪ ﺧﺪﺍ ﺑﺮﺩﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﺍﻳﻨﻜﻪ ﮔﻔﺘﻨﺪ ﻧﻌﻮﺫ ﺑﺎﷲ ﺧﺪﺍﺋﻲ ﻭﺟﻮﺩﻧﺪﺍﺭﺩ ﻭ ﻳﺎ ﭼﺮﺍ‬
‫ﻭﻋﺪﺓ ﻧﺼﺮﺗﻲ ﻛﻪ ﺩﺍﺩﻩ ﺩﺭﻭﻍ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﻣﺎ ﺣﻖ ﺑﻮﺩﻳﻢ ﭼﺮﺍ ﺍﻳﻦ ﺻﺪﻣﺎﺕ ﺑﺮ ﻣﺎ‬
‫ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺍﻳﻦ ﺧﻴﺎﻻﺕ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﻣﻘﺪﺍﺭﻱ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ‪،‬‬

‫ﻭﻟﺬﺍ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ ...    :‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﻫﺮ ﻗﻮﻣﻲ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺍﺑﺘﻼءﺍﺕ‬
‫ﺁﺯﻣﺎﻳﺶ ﻣﻲﻛﻨﺪ‪.‬‬
‫‪           ‬‬

‫‪              ‬‬
‫*‬

‫‪           ‬‬

‫‪              ‬‬

‫‪             ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺷﻤﺎ ﭘﺸﺖ ﻛﺮﺩﻧﺪ ﺭﻭﺯ ﺑﺮ ﺧﻮﺭﺩ ﺁﻥ ﺩﻭ ﺟﻤﻊ ﻫﻤﺎﻧﺎ ﺷﻴﻄﺎﻥ‬
‫ﺑﻮﺍﺳﻄﺔ ﺑﻌﻀﻲ ﺍﺯ ﻛﺎﺭ ﻭﻛﺴﺒﺸﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻟﻐﺰﺍﻧﻴﺪ ﻭ ﺣﻘﺎ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﻋﻔﻮ ﻧﻤﻮﺩ‪،‬‬
‫ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺑﺮﺩﺑﺎﺭ ﺍﺳﺖ)‪ (155‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻧﺒﺎﺷﻴﺪ ﻣﺎﻧﻨﺪ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻧﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪428‬‬

‫ﻭ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﺩ ﻭﻗﺘﻲ ﻛﻪ ﻗﺪﻡ ﺑﺮ ﺯﻣﻴﻦ ﺯﺩﻩ ﻭ ﻳﺎ ﺑﺮﺍﻱ ﺟﻨﮓ ﺁﻣﺎﺩﻩ ﻣﻲﺷﺪﻧﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ‬
‫ﻧﺰﺩ ﻣﺎ ﻣﻲﻣﺎﻧﺪﻧﺪ ﻧﻤﻲﻣﺮﺩﻧﺪ ﻭ ﻧﻪ ﻛﺸﺘﻪ ﻣﻲﺷﺪﻧﺪ ﺗﺎ ﺧﺪﺍ ﺁﻥ ﮔﻤﺎﻧﺮﺍ ﺩﺭ ﺩﻟﻬﺎﻱ ﺍﻳﺸﺎﻥ‬
‫ﺣﺴﺮﺗﻲ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺯﻧﺪﻩ ﻣﻲﻛﻨﺪ ﻭ ﻣﻲﻣﻴﺮﺍﻧﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ‬
‫ﺑﻴﻨﺎﺳﺖ)‪ (156‬ﻭ ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﺷﻮﻳﺪ ﻭﻳﺎ ﺑﻤﻴﺮﻳﺪ ﺁﻣﺮﺯﺵ ﺧﺪﺍ ﻭ ﺭﺣﻤﺖ ﺍﻭ‬
‫ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺟﻤﻊ ﻣﻲﻛﻨﻨﺪ)‪ (157‬ﻭ ﺍﮔﺮ ﺑﻤﻴﺮﻳﺪ ﻭ ﻳﺎ ﻛﺸﺘﻪ ﺷﻮﻳﺪ ﺍﻟﺒﺘﻪ ﺑﺴﻮﻱ ﺧﺪﺍ‬
‫ﻣﺤﺸﻮﺭ ﻣﻲﮔﺮﺩﻳﺪ‪(158).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻞ‪ ...    :‬ﻫﻤﺎﻥ ﻧﻔﺮﺍﺗﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯﻣﻴﺪﺍﻥ‬
‫ﺟﻨﮓ ﻓﺮﺍﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻋﻔﻮ ﻧﻤﻮﺩ ﻭ ﺗﻮﻓﻴﻖ ﺩﺍﺩ ﺑﻮﺍﺳﻄﺔﺍﻳﻨﻜﻪ‬
‫ﺗﻮﺑﻪ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮﮔﺸﺘﻨﺪ ﻭ ﺑﺤﻤﻠﻪ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﻭ ﺑﺎﺿﺎﻓﻪ ﺩﺭ ﻏﺰﻭﺍﺕ ﺩﻳﮕﺮ ﺛﺒﺎﺕ‬
‫ﻗﺪﻡ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻤﺎﻥ ﺛﺎﺑﺖ ﻛﺮﺩﻧﺪ‪.‬‬
‫‪             ‬‬

‫‪            ‬‬

‫‪              ‬‬
‫*‬

‫‪           ‬‬
‫*‬

‫‪                ‬‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﻭﺍﺳﻄﺔ ﺭﺣﻤﺖ ﺇﻟﻬﻲ ﻧﺮﻣﻲ ﻛﺮﺩﻱ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻭ ﺍﮔﺮ ﺗﻨﺪﺧﻮ ﻭ‬
‫ﺳﺨﺖﺩﻝ ﺑﻮﺩﻱ ﺑﻲﺷﻚ ﺍﺯ ﺩﻭﺭ ﺗﻮ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻋﻔﻮ ﻛﻦ ﻭ ﺑﺮﺍﻱ‬
‫ﺍﻳﺸﺎﻥ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﻧﻤﺎ‪ ،‬ﻭ ﺩﺭ ﻛﺎﺭﻫﺎ ﺑﺎ ﺍﻳﺸﺎﻥ ﻣﺸﻮﺭﺕ ﻛﻦ ﻭﭼﻮﻥ ﻋﺰﻡ ﻭﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻲ‬
‫ﺑﺮ ﺧﺪﺍ ﺗﻮﻛﻞ ﻧﻤﺎ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﺩ ﺗﻮﻛﻞﻛﻨﻨﺪﮔﺎﻥ ﺭﺍ )‪ (159‬ﺍﮔﺮ ﺧﺪﺍ ﺷﻤﺎ‬
‫ﺭﺍ ﻳﺎﺭﻱ ﻛﻨﺪ ﻛﺴﻲ ﺑﺮ ﺷﻤﺎ ﻏﻠﺒﻪ ﻧﻜﻨﺪ ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﭘﺲ ﻛﻴﺴﺖ ﺁﻧﻜﻪ ﺷﻤﺎ ﺭﺍ‬
‫ﭘﺲ ﺍﺯ ﺧﺬﻻﻥ ﻳﺎﺭﻱ ﻛﻨﺪ ﻭ ﻓﻘﻂ ﺑﺮ ﺧﺪﺍ ﺑﺎﻳﺪ ﺗﻮﻛﻞ ﻛﻨﻨﺪ ﻣﺆﻣﻨﺎﻥ)‪ (160‬ﻭ ﻫﻴﭻ ﭘﻴﺎﻣﺒﺮﻱ‬
 ‫‪429‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻧﺒﺎﺷﺪ ﻛﻪ ﺧﻴﺎﻧﺖ ﻛﻨﺪ ﻭ ﻫﺮ ﻛﺲ ﺧﻴﺎﻧﺖ ﻛﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻩ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻲﺁﻭﺭﺩ‪،‬‬
‫ﺳﭙﺲ ﺑﻪ ﻫﺮ ﻛﺲ ﺑﻪ ﺁﻧﭽﻪ ﻛﺴﺐ ﻛﺮﺩﻩ ﺟﺰﺍﻱ ﺗﻤﺎﻡ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﻇﻠﻢ ﻧﺨﻮﺍﻫﺪ‬
‫ﺷﺪ‪(161).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﻜﻲ ﺍﺯ ﺻﻔﺎﺕ ﺑﺮﺟﺴﺘﺔ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻠﻢ ﻭ ﻧﺮﻣﻲ ﺍﻭ ﺑﻮﺩ ﻛﻪ ﻋﺮﺏ ﺑﺪﺧﻮ‬
‫ﺭﺍ ﺑﺪﻭﺭ ﺧﻮﺩ ﺟﻤﻊ ﻛﺮﺩ ﻭ ﺍﮔﺮﻧﻪ ﺍﺯ ﺩﻭﺭ ﺍﻭ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ ﻋﻠﻤﺪﺍﺭ‬
‫ﺍﺭﺷﺎﺩ ﺑﺎﺷﺪ ﻭ ﺛﻮﺍﺏ ﺍﺭﺷﺎﺩ ﺭﺍ ﺑﺒﺮﺩ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺑﺎﺷﺪ‪ .‬ﻭ ﺷﺎﻭﺭﻫﻢ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﺍﺯ ﻓﻜﺮ ﻣﺮﺩﻡ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻱ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪ ...   ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺎﺩﻱ ﻗﻮﻡ ﻧﺒﺎﻳﺪ ﺑﻪ ﺁﻥ ﻗﻮﻡ ﺧﻴﺎﻧﺖ ﻛﻨﺪﻭ ﺍﺯ ﺟﻬﻞ ﺁﻧﺎﻥ‬
‫ﺳﻮءﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ ،‬ﻭﺣﺘﻲ ﺍﺯ ﻏﻨﺎﺋﻢ ﻭ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﭼﻴﺰﻱ ﭘﻨﻬﺎﻧﻲ ﺑﺮﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻓﺮﻣﻮﺩ‪ " :‬ﻣﻦ ﺑﻌﺜﻨﺎﻩ ﻋﻠﯽ ﻋﻤﻞ ﻓﻐﻞ ﺷﻴﺌﺎ ﺟﺂء ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻳﺤﻤﻞ ﻋﻠﯽ ﻋﻨﻘﻪ"‪ .‬ﻭ ﻟﺬﺍ ﻣﺄﻣﻮﺭ‬
‫ﺩﻭﻟﺖ ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﺍﮔﺮ ﺩﺭ ﭼﻴﺰﻱ ﺍﺯ ﺍﻣﻮﺍﻝ ﻭ ﻗﻮﺍﻧﻴﻦ ﺧﻴﺎﻧﺖ ﻭﺭﺯﺩ ﮔﻨﺎﻩ ﺑﺰﺭﮔﻲ ﻣﺮﺗﻜﺐ‬
‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬
‫*‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻛﺴﻴﻜﻪ ﺩﺭ ﭘﻲ ﺧﺸﻨﻮﺩﻱ ﺧﺪﺍ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺸﻢ ﺧﺪﺍ‬
‫ﺑﺮﮔﺮﺩﺩ ﻭﺟﺎﻱ ﺍﻭ ﺩﻭﺯﺥ ﺑﺎﺷﺪ ﻭ ﺩﻭﺯﺥ ﺑﺪﻣﻨﺰﻝﮔﺎﻫﻲ ﺍﺳﺖ)‪ (162‬ﺁﻧﺎﻥ ﺭﺍ ﺩﺭﺟﺎﺗﻲ ﺍﺳﺖ‬
‫ﻧﺰﺩ ﺧﺪﺍ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻨﺪ ﺑﻴﻨﺎﺳﺖ‪(163).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺿﻤﻴﺮ ‪  ‬ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻣﻦ ﻭﺻﻮﻟﻪ ﺩﺭ ﺟﻤﻠﺔ‪ ...   :‬ﻭﺷﺎﻣﻞ‬
‫ﺍﺳﺖ ﺍﻫﻞ ﺭﺿﻮﺍﻥ ﻭ ﺍﻫﻞ ﻧﻴﺮﺍﻥ ﺭﺍ ﺯﻳﺮﺍ ﺑﺮﺍﻱ ﻫﺮ ﻳﻚ ﺩﺭﺟﺎﺗﻲ ﺍﺳﺖ‪.‬‬
‫‪            ‬‬

‫‪         ‬‬

‫‪ ‬‬
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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪430‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﺮ ﻣﺆﻣﻨﻴﻦ ﻣﻨﺖ ﮔﺬﺍﺷﺘﻪ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺍﺯ ﺧﻮﺩﺷﺎﻥ‬
‫ﺭﺳﻮﻟﻲ ﺑﺮﺍﻧﮕﻴﺨﺖ ﻛﻪ ﺁﻳﺎﺕ ﺍﻭ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﺨﻮﺍﻧﺪ ﻭ ﭘﺎﻛﻴﺰﻩﺷﺎﻥ ﻛﻨﺪ ﻭ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ‬
‫ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﻴﺎﻣﻮﺯﺩ ﻭ ﺍﮔﺮﭼﻪ ﻗﺒﻼ ﺩﺭ ﮔﻤﺮﺍﻫﻲ ﺁﺷﻜﺎﺭﺍ ﺑﻮﺩﻧﺪ‪(164).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﺪﺍ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﻏﺮﻕ ﻧﻌﻤﺖ ﻧﻤﻮﺩﻩ ﻭ ﻣﻨﺖ ﻧﮕﺬﺍﺷﺘﻪ ﻣﮕﺮ ﺑﺮﺍﻱ ﻧﻌﻤﺖ ﺍﺭﺳﺎﻝ‬

‫ﺭﺳﻮﻝ‪ ،‬ﭼﻮﻥ ﻧﺘﻴﺠﺔ ﺧﻠﻘﺖ ﺑﺸﺮ ﻫﺪﺍﻳﺖ ﻭ ﺳﻌﺎﺩﺕ ﺍﻭﺳﺖ‪ .‬ﻭﺟﻤﻠﺔ‪ ،  :‬ﻭ ‪...‬‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﺎﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺗﻼﻭﺕ ﻭ ﺗﻌﻠﻴﻢ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﻮﺩﻩ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻣﺖ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺍﻭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺑﻴﺎﻣﻮﺯﻧﺪ ﻧﻪ ﺁﺭﺍء ﺧﻮﺩ ﺭﺍ‪ ،‬ﻭ ﺃﻣﺖ ﻧﻴﺰ‬
‫ﺗﻌﻠّﻢ ﻛﻨﻨﺪ ﻧﻪ ﺗﻘﻠﻴﺪ‪.‬‬

‫‪             ‬‬

‫‪    ‬‬ ‫‪       ‬‬
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‫‪            ‬‬
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‫‪             ‬‬

‫‪             ‬‬

‫‪           ‬‬
‫*‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﭼﺮﺍ ﻭﻗﺘﻲ ﻛﻪ ﻣﺼﻴﺒﺘﻲ ﺑﻪ ﺷﻤﺎ ﺭﺳﻴﺪ ﻛﻪ ﺩﻭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺷﻤﻦ ﺭﺳﺎﻧﺪﻳﺪ‪،‬‬

‫ﮔﻔﺘﻴﺪ ﺍﻳﻦ ﺍﺯ ﻛﺠﺎﺳﺖ؟ ﺑﮕﻮ ﺁﻥ ﺍﺯ ﺳﻮﻱ ﺧﻮﺩﺗﺎﻥ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﺳﺘﻲ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ‬
‫ﺗﻮﺍﻧﺎﺳﺖ)‪ (165‬ﻭ ﺁﻧﭽﻪ ﺭﻭﺯ ﺗﻼﻗﻲ ﺩﻭ ﺟﻤﻊ ﺑﻪ ﺷﻤﺎ ﺭﺳﻴﺪ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﺑﻮﺩ‪ ،‬ﻭ ﺗﺎ ﻣﻌﻠﻮﻡ‬
‫ﻧﻤﺎﻳﺪ ﻣﺆﻣﻨﻴﻦ ﺭﺍ )‪ (166‬ﻭ ﺗﺎ ﻣﻌﻠﻮﻡ ﻧﻤﺎﻳﺪ ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﻧﻔﺎﻕ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﺪ‬
‫ﺑﻴﺎﺋﻴﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ ﻛﻨﻴﺪ ﻭ ﻳﺎ ﺩﻓﺎﻉ ﻧﻤﺎﺋﻴﺪ‪ ،‬ﮔﻔﺘﻨﺪ ﺍﮔﺮ ﻣﺎ ﻗﺘﺎﻝ ﺭﺍ ﻣﻲﺩﺍﻧﺴﺘﻴﻢ ﺍﺯ ﺷﻤﺎ‬
‫ﭘﻴﺮﻭﻱ ﻣﻲﻛﺮﺩﻳﻢ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺑﻪ ﻛﻔﺮ ﻧﺰﺩﻳﻚﺗﺮ ﺑﻮﺩﻧﺪ ﺗﺎ ﺑﻪ ﺍﻳﻤﺎﻥ‪ ،‬ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺑﺪﻫﺎﻧﺸﺎﻥ ﺁﻧﭽﻪ ﺩﺭ ﺩﻟﻬﺎﻳﺸﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﺩﺍﻧﺎﺳﺖ)‪(167‬‬
 ‫‪431‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺁﻧﺎﻧﻜﻪ ﻧﺸﺴﺘﻨﺪ ﻭ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﺩ ﮔﻔﺘﻨﺪ ﺍﮔﺮ ﺁﻥ ﻣﻘﺘﻮﻟﻴﻦ ﻣﺎ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﺸﺘﻪ‬
‫ﻧﻤﻲﺷﺪﻧﺪ‪ ،‬ﺑﮕﻮ ﺍﺯ ﺧﻮﺩﺗﺎﻥ ﻣﺮگ ﺭﺍ ﺩﻓﻊ ﻛﻨﻴﺪ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ‪(168).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ‬ﻣﺼﻴﺒﺖ ﺭﻭﺯ ﺍﺣﺪ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﺷﻜﺴﺘﻲ ﺭﺳﻴﺪ ﻛﻪ‬
‫ﺩﻭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺑﻪ ﻣﺸﺮﻛﻴﻦ ﺩﺭﺟﻨﮓ ﺑﺪﺭ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﻳﺎ ﺩﺭ ﻫﻤﺎﻥ ﺟﻨﮓ ﺍﺣﺪ‪ ،‬ﻇﺎﻫﺮ ﺁﻳﻪ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺣﺪ ﺩﻭ ﻣﻘﺎﺑﻞ ﺑﻪ ﻣﺸﺮﻛﻴﻦ ﺻﺪﻣﻪ ﺭﺳﻴﺪ‪ .‬ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﺴﻠﻤﻴﻦ ﺗﻮﻗﻊ‬
‫ﺩﺍﺷﺘﻨﺪ ﻫﻴﭻ ﺻﺪﻣﻪﺍﻱ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺮﺳﺪ‪ ،‬ﻭ ﺧﻴﺎﻝ ﻛﺮﺩﻧﺪ ﻛﻪ ﭼﻮﻥ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﺁﻭﺭﺩﻩﺍﻧﺪ‬
‫ﻧﺒﺎﻳﺪ ﺷﻜﺴﺖ ﺑﺨﻮﺭﻧﺪ‪ ،‬ﺧﺪﺍ ﻣﻲ ﻓﺮﻣﺎﻳﺪ ﺍﻳﻦ ﻣﺼﻴﺒﺖ ﺍﺯ ﻧﺎﺣﻴﺔ ﺧﻮﺩﺗﺎﻥ ﺍﺳﺖ ﻛﻪ ﭘﺴﺖ‬
‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻳﺪ ﻭ ﺑﺪﻧﺒﺎﻝ ﻏﻨﺎﺋﻢ ﺭﻓﺘﻴﺪ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺗﻨﻬﺎ ﮔﺬﺍﺷﺘﻴﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ‬
‫ﺍﺯ ‪  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺭﺍﺩﺓ ﺧﺪﺍ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺲ ﻋﻤﻞ ﺑﻪ ﻭﻇﻴﻔﻪ ﻧﻜﻨﺪ ﭘﻴﺮﻭﺯ‬

‫ﻧﺸﻮﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﻃﺒﻖ ‪ ...  ‬ﺑﺎﻳﺪ ﻣﺆﻣﻦ ﺍﺯ ﻣﻨﺎﻓﻖ ﺟﺪﺍ ﻭ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ‪ ،‬ﻭ‬

‫ﻣﻌﻨﻲ ﻟﻴﻌﻠﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﻣﻌﻠﻮﻡ ﺧﺪﺍ ﻇﺎﻫﺮ ﺷﻮﺩ‪ .‬ﻭ ﺟﻤﻠﻪ‪ ...    :‬ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ ﺳﻪ ﻣﻌﻨﻲ ﺩﺭ ﺁﻥ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩ‪ :‬ﺍﻭﻝ؛ ﺍﮔﺮ ﻣﻲﺩﺍﻧﺴﺘﻴﻢ ﺟﻨﮕﻲ ﻭﺍﻗﻊ ﻣﻲﺷﻮﺩ ﺷﻤﺎ ﺭﺍ‬
‫ﭘﻴﺮﻭﻱ ﻣﻲﻛﺮﺩﻳﻢ ﻭ ﺑﺮﺍﻱ ﺟﻨﮓ ﺣﺎﺿﺮ ﻣﻲﺷﺪﻳﻢ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺮﺧﻼﻑ ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﺩﻭﻡ؛‬
‫ﺟﻨﮓ ﺭﺍ ﺟﻨﮓ ﻧﻤﻲﺩﺍﻧﺴﺘﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻫﻼﻛﺖ ﺍﻧﺪﺍﺧﺘﻦ ﻣﻲﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﻋﺪﺓ ﻗﻠﻴﻠﻲ‬
‫ﻣﻘﺎﺑﻞ ﻛﺜﻴﺮ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﻧﻴﺰ ﺑﺮﺧﻼﻑ ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﺳﻮﻡ؛ ﺍﮔﺮ ﻣﺎ ﻋﻠﻢ ﺟﻨﮓ ﺩﺍﺷﺘﻴﻢ ﻭ ﻓﻨﻮﻥ‬
‫ﺟﻨﮕﻲ ﺭﺍ ﻣﻲﺩﺍﻧﺴﺘﻴﻢ ﺑﺪﻧﺒﺎﻝ ﻣﺴﻠﻤﻴﻦ ﺣﺎﺿﺮ ﻣﻲﺷﺪﻳﻢ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻌﻨﻲ ﻇﺎﻫﺮ ﺍﺳﺖ‪.‬‬

‫‪            ‬‬
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‫‪ ‬‬

‫‪           ‬‬

‫‪          ‬‬
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‫‪      ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﻟﺒﺘﻪ ﮔﻤﺎﻥ ﻣﺒﺮ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻣﺮﺩﮔﺎﻧﻨﺪ ﺑﻠﻜﻪ ﺯﻧﺪﻩﺍﻧﺪ‬
‫ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺭﻭﺯﻱ ﺩﺍﺩﻩ ﻣﻲﺷﻮﻧﺪ )‪ (169‬ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺯ ﻓﻀﻞ ﺧﻮﺩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪432‬‬

‫ﺷﺎﺩﻣﺎﻧﻨﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﻠﺤﻖ ﻧﺸﺪﻩﺍﻧﺪ ﺍﺯ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻧﺸﺎﻥ ﻃﻠﺐ ﺷﺎﺩﻱ‬

‫ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻧﻪ ﺗﺮﺳﻲ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻧﺪﻭﻫﻲ ﺍﺳﺖ)‪ (170‬ﺧﻮﺷﻨﺪ ﺑﻪ ﻧﻌﻤﺖ ﻭ ﻓﻀﻞ‬
‫ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻭ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺍﺟﺮ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺿﺎﻳﻊ ﻧﻤﻲﻛﻨﺪ‪(171).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭘﺲ ﺍﺯ ﺟﻨﮓ ﺍﺣﺪ ﺑﻌﻀﻲ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﮔﻔﺘﻨﺪ ﻣﺆﻣﻨﻴﻦ ﺑﻲﺟﻬﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﻴﻦ‬
‫ﻣﻲﺑﺮﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺍﺯ ﺟﻬﺎﺩ ﺗﻨﻔﺮ ﻣﻲﺩﺍﺩﻧﺪ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺑﺮﺍﻱ ﺗﺮﻏﻴﺐ‬
‫ﻣﺆﻣﻨﻴﻦ ﺑﻪ ﺟﻬﺎﺩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻨﺎﻥ ﻣﻲﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﺁﻧﺎﻧﻜﻪ ﺟﻬﺎﺩ ﺭﺍ ﺗﺮﻙ‬
‫ﻣﻲﻛﻨﻨﺪ ﺑﺮﺍﻱ ﻣﺎﻧﺪﻥ ﺩﺭ ﺩﻧﻴﺎ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻟﺬﺍﺋﺬ ﻭ ﻧﻌﻤﺖ ﺩﻧﻴﺎ ﺑﺮﺳﻨﺪ ﺗﺎﺯﻩ ﺑﻪ ﭼﻴﺰ ﻛﻢ ﻭ‬
‫ﺣﻘﻴﺮﻓﺎﻧﻲ ﺭﺳﻴﺪﻩﺍﻧﺪ‪ .‬ﻭ ﺃﻣﺎ ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺟﻬﺎﺩ ﻣﻲﺭﻭﺩ ﺍﮔﺮ ﻛﺸﺘﻪ ﺷﻮﺩ ﺑﻪ ﻟﺬﺍﺋﺬ ﻭﺣﻴﺎﺕ ﻭ‬
‫ﻧﻌﻤﺘﻬﺎﻱ ﺩﺍﺋﻤﻲ ﺭﺳﻴﺪﻩ ﻭ ﺍﮔﺮ ﺑﻪ ﺟﻬﺎﺩ ﻧﻤﻲﺭﻓﺖ ﺑﺎﻷﺧﺮﻩ ﺩﺭ ﻧﻜﺒﺖ ﻭ ﺁﻓﺖ ﻣﻲﻣﺮﺩ‪ ،‬ﻭ ﺑﺎ‬
‫ﻛﻤﺎﻝ ﺗﺮﺱ ﻭ ﺍﻧﺪﻭﻩ ﺍﺯ ﺩﻧﻴﺎ ﻣﻲﺭﻓﺖ‪ .‬ﺃﻣﺎ ﺑﺮ ﻣﺠﺎﻫﺪ ﻭ ﺷﻬﻴﺪ ﻧﻪ ﺗﺮﺳﻲ ﺍﺳﺖ ﻭ ﻧﻪ ﺣﺰﻧﻲ‬
‫ﻭﺗﺮﺱ ﺍﺯ ﺁﻳﻨﺪﻩ ﻧﺪﺍﺭﺩ ﻛﻪ ﺁﺧﺮﺕ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﺮ ﺩﻧﻴﺎﻱ ﮔﺬﺷﺘﻪ ﻣﺤﺰﻭﻥ ﻧﻴﺴﺖ ﻭ ﺍﻓﺴﻮﺳﻲ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﭘﺲ ﺷﻬﺎﺩﺕ ﻣﻜﺮﻭﻩ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺭﺳﻴﺪﻥ ﺑﻪ ﺯﻧﺪﮔﺎﻧﻲ ﺍﺑﺪ ﻭﺩﺭﺟﺎﺕ ﻣﻘﺮﺑﻴﻦ ﺍﺳﺖ‪.‬‬
‫ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻋﺪﻩ ﺍﻱ ﺍﺯ ﻋﻮﺍﻡ ﻭ ﻳﺎ ﻋﺎﻟﻢ ﻧﻤﺎﻳﺎﻥ ﺧﻴﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﭼﻮﻥ ﺧﺪﺍ‬
‫ﻓﺮﻣﻮﺩﻩ‪ ، :‬ﭘﺲ ﺷﻬﺪﺍء ﻧﻤﻲﻣﻴﺮﻧﺪ ﻭﺍﺯ ﺩﻧﻴﺎ ﺧﺎﺭﺝ ﻧﻤﻲﺷﻮﻧﺪ‪ ،‬ﺁﻥ ﻭﻗﺖ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ‬
‫ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺏ ﺍﻟﺤﻮﺍﺋﺞ ﻭ ﻳﺎ ﺷﻔﻴﻌﻲ ﺑﺘﺮﺍﺷﻨﺪ ﺍﻣﺎﻣﺎﻥ ﺭﺍ ﻧﻴﺰ ﻗﻴﺎﺱ ﺑﻪ ﺷﻬﺪﺍء‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻨﻄﻖ ﺑﺎﻃﻠﻲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺷﻬﺪﺍء ﺍﺯ ﺩﻧﻴﺎ ﺧﺎﺭﺝ ﻣﻲﺷﻮﻧﺪ ﻭﺑﻪ ﻋﺎﻟﻢ ﺩﻳﮕﺮﻱ‬
‫ﻣﻲﺭﻭﻧﺪ ﻃﺒﻖ ﺁﻳﺔ ‪ 32‬ﺳﻮﺭﺓ ﻧﺤﻞ ﺑﻪ ﺑﻬﺸﺖ ﻣﻨﺘﻘﻞ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﺭﻭﺯﻱﻫﺎﻱ ﻋﺎﻟﻢ ﺩﻳﮕﺮ‬
‫ﻭ ﺣﻴﺎﺕ ﻋﺎﻟﻢ ﺩﻳﮕﺮﻱ ﺭﺍ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﻃﺒﻖ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﻛﻠﻲ ﺍﺯ ﺩﻧﻴﺎ ﺑﻲ ﺧﺒﺮﻧﺪ ﺯﻳﺮﺍ ﺣﻴﺎﺕ‬
‫ﻣﺴﺘﻠﺰﻡ ﻋﻠﻢ ﺑﻪ ﻫﻤﻪ ﭼﻴﺰ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﺍﮔﺮ ﺍﺭﻭﺍﺡ ﺍﻧﺒﻴﺎء ﻭ ﺷﻬﺪﺍء ﺍﺯ ﺩﻧﻴﺎ ﺑﺎ ﺧﺒﺮ‬
‫ﺑﺎﺷﻨﺪ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻱﻫﺎﻱ ﻣﻠﺖﻫﺎ ﻭ ﻣﻈﺎﻟﻢ ﺩﻧﻴﺎ ﻧﺎﺭﺍﺣﺖ ﻣﻲﺷﻮﻧﺪ ﻭﻓﺮﺡ ﺁﻧﻬﺎ ﻣﺒﺪﻝ ﺑﻪ ﻏﻢ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﺎﺕ ﺟﻤﻼﺗﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﺭﺳﺎﻧﺪ ﺷﻬﺪﺍء ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﻓﺘﻪ ﻭ ﺍﺯ‬
‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻲﺧﺒﺮﻧﺪ‪ ،‬ﭘﺲ ﺩﺭ ﺁﻳﺎﺕ ﺗﺪﺑﺮﻧﻤﺎ‪.‬‬
 ‫‪433‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪           ‬‬

‫‪            ‬‬
‫*‬

‫‪        ‬‬

‫*‬

‫‪             ‬‬

‫‪           ‬‬
‫*‬

‫‪‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩﻧﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺟﺮﺍﺣﺖ ﺑﻪ ﺍﻳﺸﺎﻥ‬

‫ﺭﺳﻴﺪ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻧﺸﺎﻥ ﭘﺎﺩﺍﺵ ﺑﺰﺭﮔﻲ ﺍﺳﺖ)‪ (172‬ﺁﻧﺎﻧﻜﻪ ﻣﺮﺩﻡ ﺑﻪ‬
‫ﺍﻳﺸﺎﻥ ﮔﻔﺘﻨﺪ ﻛﻪ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﻗﺘﻞ ﺷﻤﺎ ﺟﻤﻊ ﺷﺪﻩﺍﻧﺪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺘﺮﺳﻴﺪ‪ ،‬ﭘﺲ ﺍﻳﻤﺎﻧﺸﺎﻥ‬
‫ﺍﻓﺰﻭﻥ ﺷﺪ ﻭ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﺑﺮﺍﻱ ﻣﺎ ﻛﺎﻓﻲ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺧﻮﺏ ﻭﻛﻴﻠﻲ ﺍﺳﺖ)‪ (173‬ﭘﺲ‬
‫ﺑﻮﺍﺳﻄﺔ ﻧﻌﻤﺖ ﻭ ﻓﻀﻞ ﺧﺪﺍ ﺑﺮﮔﺸﺘﻨﺪ ﺩﺭﺣﺎﻟﻴﻜﻪ ﭼﻴﺰ ﺑﺪﻱ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺮﺳﻴﺪ‪ ،‬ﻭ ﺧﻮﺷﻨﻮﺩﻱ‬
‫ﺧﺪﺍ ﺭﺍ ﭘﻴﺮﻭﻱ ﻛﺮﺩﻧﺪ ﻭ ﺧﺪﺍ ﺻﺎﺣﺐ ﻓﻀﻞ ﺑﺰﺭگ ﺍﺳﺖ)‪ (174‬ﻫﻤﺎﻧﺎ ﺍﻳﻦ ﺷﻴﻄﺎﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﻭﺳﺘﺎﻥ ﺧﻮﺩ ﺭﺍ ﻣﻲﺗﺮﺳﺎﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﺘﺮﺳﻴﺪ ﻭ ﺍﺯ ﻣﻦ ﺑﺘﺮﺳﻴﺪ ﺍﮔﺮ ﺍﻳﻤﺎﻥ‬
‫ﺩﺍﺭﻳﺪ‪(175).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﭘﺲ ﺍﺯ ﺍﺗﻤﺎﻡ ﺟﻨﮓ ﺍﺣﺪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻣﺪﺣﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺠﺎﻫﺪﻳﻦ‪،‬‬
‫ﺯﻳﺮﺍ ﺑﺎ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﺣﺪ ﻛﺸﺘﻪ ﺩﺍﺩﻩ ﻭ ﺯﺧﻤﻲ ﺷﺪﻧﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﭘﺮﺍﻛﻨﺪﮔﻲ ﺑﺮﮔﺸﺘﻨﺪ ﻭ ﻣﺸﺮﻛﻴﻦ‬
‫ﺭﺍ ﻓﺮﺍﺭﻱ ﻛﺮﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺍﺑﻮﺳﻔﻴﺎﻥ ﻭ ﻟﺸﻜﺮ ﺍﻭ ﭼﻮﻥ ﻣﻘﺪﺍﺭﻱ ﺭﺍﻩ ﺭﻓﺘﻨﺪ ﻭ ﺑﻪ ﺭﻭﺣﺎء ﺭﺳﻴﺪﻩ‬
‫ﭘﺸﻴﻤﺎﻥ ﺷﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﭼﺮﺍ ﻣﺎ ﻛﺎﺭ ﺭﺍ ﺗﻤﺎﻡ ﻧﻜﺮﺩﻳﻢ‪ ،‬ﻣﻲﺑﺎﻳﺪ ﺑﺮﮔﺮﺩﻳﻢ ﻭ ﺑﻜﻠﻲ ﻣﺴﻠﻤﻴﻦ ﺭﺍ‬
‫ﻧﺎﺑﻮﺩ ﻛﻨﻴﻢ‪ ،‬ﺍﻳﻦ ﺧﺒﺮ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺳﻴﺪ ﻭ ﺧﻮﺍﺳﺖ ﻛﻔﺎﺭ ﺭﺍ ﺑﺘﺮﺳﺎﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ‬
‫ﺍﺻﺤﺎﺏ ﺍﻭ ﻣﺠﺮﻭﺡ ﻭ ﺧﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺍﻋﻼﻥ ﻧﻤﻮﺩ ﺑﺎﻳﻨﻜﻪ ﻣﺸﺮﻛﻴﻦ ﺭﺍ ﺑﺎﻳﺪ ﺗﻌﻘﻴﺐ ﻧﻤﻮﺩ‪ ،‬ﻭ‬
‫ﻓﺮﻣﻮﺩ ﻣﻲﺧﻮﺍﻫﻢ ﻛﺴﻲ ﺑﺪﻧﺒﺎﻝ ﻣﻦ ﻧﻴﺎﻳﺪ ﻣﮕﺮ ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺍﺣﺪ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﭘﺲ ﺧﻮﺩ ﺑﺎ‬
‫ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺍﺯ ﺍﺻﺤﺎﺏ ﺣﺮﻛﺖ ﻛﺮﺩ ﺗﺎ ﺑﻪ ﺳﻪ ﻣﻴﻠﻲ ﻣﺪﻳﻨﻪ ﺑﻪ ﺣﻤﺮﺍءﺍﻻﺳﺪ ﺭﺳﻴﺪﻧﺪ‪،‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪434‬‬

‫ﻣﺸﺮﻛﻴﻦ ﻣﻄﻠﻊ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺗﺮﺱ ﺍﻳﺸﺎﻥ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﻓﺮﺍﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﭼﻨﺎﻥ‬
‫ﻣﺠﺮﻭﺡ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻌﻀﻲ ﺑﻌﺾ ﺩﻳﮕﺮ ﺭﺍ ﺑﺎ ﺩﻭﺷﻦ ﻣﻲﺑﺮﺩﻧﺪ ﺯﻳﺮﺍ ﺩﺭ ﺍﺣﺪ ﺑﻪ ﺍﻳﺸﺎﻥ‬
‫ﺻﺪﻣﺎﺗﻲ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻣﺸﺮﻛﻴﻦ ﺣﻤﺰﻩ‪ ‬ﺭﺍ ﻣﺜﻠﻪ ﻛﺮﺩﻧﺪ ﻗﺼﺪ ﺳﺎﻳﺮ ﺷﻬﺪﺍء‬
‫ﺭﺍ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻪ ﺑﺮﻛﺖ ﺑﺮﮔﺸﺖ ﻣﺆﻣﻨﻴﻦ ﺑﺪﻭﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺗﺮﺱ ﺍﻳﺸﺎﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﻭ‬
‫ﻣﻨﻬﺰﻡ ﺷﺪﻧﺪ‪ .‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺷﻬﺪﺍء ﺭﺍ ﺑﺎ ﺧﻮﻥ ﺧﻮﺩﺷﺎﻥ ﺩﻓﻦ ﻧﻤﻮﺩ‪ .‬ﺻﻔﻴﺔ ﺧﻮﺍﻫﺮ‬
‫ﺣﻤﺰﻩ ﺁﻣﺪ ﺗﺎ ﻛﺸﺘﺔ ﺑﺮﺍﺩﺭ ﺭﺍ ﺩﻳﺪﺍﺭ ﻛﻨﺪ‪ ،‬ﺭﺳﻮﻟﺨﺪﺍص ﻓﺮﻣﻮﺩ ﺍﻭ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ ﺗﺎ ﺍﺯ ﻣﺜﻠﺔ‬
‫ﺑﺮﺍﺩﺭﺵ ﺟﺰﻉ ﻧﻜﻨﺪ‪ ،‬ﺻﻔﻴﻪ ﮔﻔﺖ ﻣﻦ ﺍﺯ ﻣﺜﻠﻪ ﻣﻄﻠﻊ ﺷﺪﻩﺍﻡ‪ ،‬ﻭﻟﻲ ﺍﻳﻦ ﺩﺭ ﺟﻨﺐ ﻃﺎﻋﺖ‬
‫ﺧﺪﺍ ﭼﻴﺰ ﻛﻤﻲ ﺍﺳﺖ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺑﮕﺬﺍﺭﻳﺪ ﺑﺮﻭﺩ ﺳﺮ ﺟﻨﺎﺯﺓ ﺑﺮﺍﺩﺭﺧﻮﺩ‪ ،‬ﭘﺲ ﺁﻥ‬
‫ﻣﺨﺪﺭﻩ ﺁﻣﺪ ﻭ ﺟﺰﻉ ﻭ ﻓﺰﻉ ﻧﻜﺮﺩ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺯﻧﻲ ﺁﻣﺪ ﻭ‬
‫ﺩﻳﺪ ﺷﻮﻫﺮ ﻭ ﭘﺪﺭ ﻭ ﺑﺮﺍﺩﺭ ﻭ ﻓﺮﺯﻧﺪﺵ ﻫﻤﻪ ﻛﺸﺘﻪ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺭﻭ ﻛﺮﺩ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﻭ‬
‫ﭼﻮﻥ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺯﻧﺪﻩ ﺩﻳﺪ‪ ،‬ﮔﻔﺖ ﺗﻤﺎﻡ ﻣﺼﻴﺒﺖﻫﺎ ﺑﺎ ﻭﺟﻮﺩ ﺷﻤﺎ ﭼﻴﺰﻱ ﻧﻴﺴﺖ‪.‬‬
‫ﻣﺨﻔﻲ ﻧﻤﺎﻧﺪ ﺩﺭ ﺫﻳﻞ ﺁﻳﺔ ‪ 173‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻏﺰﻭﺓ ﺑﺪﺭ ﺻﻐﺮﻱ‬
‫ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ ﻗﺼﺔ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺧﻮﺍﺳﺖ ﺍﺯ ﻣﺪﻳﻨﻪ ﺑﺮﮔﺮﺩﺩ ﺑﺴﻮﻱ‬
‫ﻣﻜﻪ‪ ،‬ﻓﺮﻳﺎﺩ ﻛﺮﺩ‪ :‬ﺍﻱ ﻣﺤﻤﺪ ﻭﻋﺪﻩﮔﺎﻩ ﻣﺎ ﺑﻘﺘﺎﻝ ﺩﺭ ﻣﻮﺳﻢ ﺑﺪﺭ ﺻﻐﺮﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺑﻪ ﻋﻤﺮ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺍﻭ ﺑﮕﻮ ﻭﻋﺪﻩﮔﺎﻩ ﻣﺎ ﺇﻥ ﺷﺎء ﺍﷲ ﺁﻧﺠﺎ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﭼﻮﻥ ﻣﻮﺳﻢ‬
‫ﺑﺪﺭ ﺻﻐﺮﻱ ﺭﺳﻴﺪ‪ ،‬ﺍﺑﻮﺳﻔﻴﺎﻥ ﺑﺎ ﻗﻮﻡ ﺧﻮﺩ ﺗﺎ ﭼﻨﺪ ﻓﺮﺳﺨﻲ ﻣﻜﻪ "ﻣﺮاﻟﻈﻬﺮان" ﺁﻣﺪ‪ ،‬ﻭﻟﻲ‬
‫ﺧﺪﺍ ﺗﺮﺱ ﺭﺍ ﺩﺭ ﺩﻝ ﺍﻭ ﺍﻓﻜﻨﺪ ﻭ ﻋﺎﺯﻡ ﺷﺪ ﺑﺮﮔﺮﺩﺩ‪ ،‬ﺩﺭ ﺁﻧﺠﺎ ﻧﻌﻴﻢ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺍ ﺩﻳﺪ ﻛﻪ‬
‫ﻟﺒﺎﺱ ﻋﻤﺮﻩ ﭘﻮﺷﻴﺪﻩ‪ ،‬ﮔﻔﺖ‪ :‬ﺍﻱ ﻧﻌﻴﻢ ﻣﺎ ﺑﺎ ﻣﺤﻤﺪ ﻭﻋﺪﻩ ﻛﺮﺩﻳﻢ ﻛﻪ ﺩﺭ ﻣﻮﺳﻢ ﺑﺪﺭ ﻗﺘﺎﻝ‬
‫ﻛﻨﻴﻢ ﻭ ﺍﻳﻦ ﺳﺎﻝ ﺧﺸﻚ ﺑﺪﻱ ﺍﺳﺖ ﻭ ﺻﻼﺡ ﻣﺎ ﻧﻴﺴﺖ‪ ،‬ﻭﻣﻦ ﻣﻲﺧﻮﺍﻫﻢ ﺑﺮﮔﺮﺩﻡ‪ ،‬ﻣﻦ ﺩﻩ‬
‫ﺷﺘﺮ ﻣﻲﺩﻫﻢ ﻛﻪ ﺑﺮﻭﻱ ﻣﺪﻳﻨﻪ ﻭ ﻣﺤﻤﺪ ﻭ ﺍﻓﺮﺍﺩﺵ ﺭﺍ ﺑﺎﺯﺩﺍﺭﻱ ﺍﺯ ﺁﻣﺪﻥ ﺑﻪ ﻣﻮﺳﻢ‪ ،‬ﻧﻌﻴﻢ ﺁﻣﺪ‬
‫ﻣﺪﻳﻨﻪ ﺩﻳﺪ ﻣﺴﻠﻤﻴﻦ ﻣﺠﻬﺰ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﻭﺳﻮﺳﻪ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﻣﺸﺮﻛﻴﻦ ﺩﺭ ﺩﻳﺎﺭ ﺷﻤﺎ‬
‫ﺁﻣﺪﻧﺪ‪ ،‬ﻭ ﺷﻤﺎ ﺭﺍ ﻛﺸﺘﻨﺪ ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺑﺴﻮﻱ ﺍﻳﺸﺎﻥ ﺑﺮﻭﻳﺪ ﻳﻚ ﻧﻔﺮ ﺯﻧﺪﻩ ﺑﺮﻧﮕﺮﺩﺩ‪ ،‬ﭼﻮﻥ‬
‫ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪ ﻣﺴﻠﻤﻴﻦ ﺳﺴﺖ ﺷﺪﻧﺪ‪ .‬ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺧﺪﺍﺋﻲ ﻛﻪ‬
‫ﻣﺮﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﺑﺎﻳﺪ ﺑﻴﺮﻭﻥ ﺭﻭﻳﻢ ﺑﺴﻮﻱ ﺍﻳﺸﺎﻥ‪ ،‬ﻭ ﻟﻮ ﺍﻳﻨﻜﻪ ﺗﻨﻬﺎ ﻣﻦ ﺑﺎﺷﻢ‪ ،‬ﭘﺲ ﺣﻀﺮﺕ ﺑﺎ‬
 ‫‪435‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺣﺮﻛﺖ ﻛﺮﺩ‪ ،‬ﭼﻮﻥ ﺑﻪ ﺑﺪﺭ ﺻﻐﺮﻱ ﺭﺳﻴﺪﻧﺪ ﺩﻳﺪﻧﺪ ﺑﺎﺯﺍﺭ ﻫﺮ ﺳﺎﻟﻪ ﺑﺮﭘﺎ ﺷﺪﻩ‪ ،‬ﻭﻟﻲ‬
‫ﻣﺸﺮﻛﻴﻦ ﺣﺎﺿﺮ ﻧﺸﺪﻩﺍﻧﺪ‪ .‬ﭘﺲ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎ ﺍﺻﺤﺎﺑﺶ ﭼﻴﺰﻫﺎﺋﻲ ﻛﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺷﺘﻨﺪ‬
‫ﻓﺮﻭﺧﺘﻨﺪ ﻭ ﭼﻴﺰﻫﺎ ﺧﺮﻳﺪﻧﺪ ﻭ ﻳﻚ ﺩﺭﻫﻢ ﺑﻪ ﺩﻭ ﺩﺭﻫﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻭ ﺑﺴﻮﻱ ﻣﺪﻳﻨﻪ‬
‫ﺳﺎﻟﻤﺎﻏﺎﻧﻤﺎ ﻣﺮﺍﺟﻌﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺑﺮ ﺟﺮﺋﺖ ﻣﺴﻠﻤﻴﻦ ﻭ ﺫﻟﺖ ﻣﺸﺮﻛﻴﻦ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪ ،‬ﻭ ﺍﻫﻞ‬
‫ﻣﻜﻪ ﺑﻪ ﺍﺑﻮﺳﻔﻴﺎﻥ ﻭ ﻟﺸﻜﺮﺵ ﻣﻲﮔﻔﺘﻨﺪ ﺷﻤﺎ ﺧﺎﺭﺝ ﺷﺪﻳﺪ ﺑﺮﺍﻱ ﺧﻮﺭﺩﻥ ﺁﺭﺩ ﮔﻨﺪﻡ‪ ،‬ﻭ ﻟﺬﺍ‬
‫ﺍﻳﻦ ﺧﺮﻭﺝ ﻭ ﺍﻳﻦ ﻟﺸﻜﺮ ﺭﺍ ﺟﻴﺶ ﺍﻟﺴﻮﻳﻖ ﺧﻮﺍﻧﺪﻧﺪ‪ ،‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻣﺪﺡ ﻧﻤﻮﺩﻩ‬

‫ﻛﻪ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﻧﺘﺮﺳﻴﺪﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﺪ‪      :‬ﺍﻋﺘﻨﺎء‬

‫ﻧﻜﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪   :‬ﻭﺭﻓﺘﻨﺪ ﻭ ﺑﺎ ﻧﻌﻤﺖ ﻭ ﻓﻀﻞ ﺇﻟﻬﻲ ﺑﺮﮔﺸﺘﻨﺪ ﻭ ﮔﺮﻓﺘﺎﺭﻱ‬

‫ﺳﻮﺋﻲ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺮﺳﻴﺪ ﻭﺁﻥ ﺷﻴﻄﺎﻥ ﺑﻮﺩ ﻛﻪ ‪. ‬‬

‫‪               ‬‬

‫‪            ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺭﺍﻩ ﻛﻔﺮ ﺳﺮﻋﺖ ﻣﻲﻛﻨﻨﺪ ﺗﻮ ﺭﺍ ﻣﺤﺰﻭﻥ ﻧﻜﻨﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﻫﻴﭻ‬
‫ﺿﺮﺭﻱ ﺑﻪ ﺧﺪﺍ ﻧﺮﺳﺎﻧﻨﺪ‪ ،‬ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﺧﺮﺕ ﺑﻬﺮﻩﺍﻱ ﻗﺮﺍﺭ ﻧﺪﻫﺪ‪ ،‬ﻭ‬
‫ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺑﺰﺭﮔﻲ ﺍﺳﺖ)‪ (176‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻧﻜﺎﻧﻜﻪ ﻛﻔﺮ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻤﺎﻥ‬
‫ﺧﺮﺩﻳﺪﻧﺪ ﻫﻴﭻ ﺿﺮﺭﻱ ﺑﻪ ﺧﺪﺍ ﻧﺨﻮﺍﻫﻨﺪ ﺯﺩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻛﻲ ﺍﺳﺖ‪(177).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ ‪   ‬ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻛﻔﺎﺭ ﻗﺮﻳﺸﻨﺪ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﭘﻴﺸﺮﻓﺖ ﻛﻔﺮ ﻭ ﻣﺤﻮ ﺍﺳﻼﻡ ﺳﻌﻲ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭﺑﻌﻀﻲ ﮔﻔﺘﻪ ﻣﻘﺼﻮﺩ ﻣﻨﺎﻓﻘﻴﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﻣﻲﮔﻔﺘﻨﺪ ﺍﮔﺮ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻮﺩ ﺩﺭ ﺍﺣﺪ ﺷﻜﺴﺖ ﻧﻤﻲﺧﻮﺭﺩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺭﺍ‬
‫ﻣﻲﺗﺮﺳﺎﻧﻴﺪﻧﺪ ﻭ ﺍﺯ ﺍﺳﻼﻡ ﻣﻨﺰﺟﺮ ﻣﻲﺳﺎﺧﺘﻨﺪ‪ ،‬ﻭﻣﻘﺼﻮﺩ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺮﺗﺪﻳﻦ ﺑﺎﺷﻨﺪ ﻛﻤﺎ‬
‫ﻗﻴﻞ؛ ﺯﻳﺮﺍ ﺑﻪ ﻇﺎﻫﺮ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﻭ ﺑﻪ ﻛﺎﻓﺮ ﻳﺴﺎرع ﻓﯽ اﻟﮑﻔﺮ ﻧﻤﻲﮔﻮﻳﻨﺪ ﺑﻠﻜﻪ ﺑﻪ ﻣﺮﺗﺪ‬
‫ﻭﻣﻨﺎﻓﻖ ﻣﻲﮔﻮﻳﻨﺪ‪ ،‬ﻭﻟﻲ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺁﻳﻪ ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﺣﺘﻲ ﺷﺎﻣﻞ ﺁﻥ ﻃﺎﺋﻔﺔ ﺍﺯ ﻳﻬﻮﺩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪436‬‬

‫ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻭﺻﺎﻑ ﻣﺤﻤﺪ ﺭﺍ ﻛﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺑﻮﺩﻩ ﻛﺘﻤﺎﻥ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﻛﻌﺐ ﺑﻦ‬
‫ﺍﺷﺮﻑ ﺑﺎ ﻣﺸﺮﻛﻴﻦ ﻫﻤﺪﺳﺖ ﻣﻲﺷﺪﻧﺪ ﻭ ﺑﺮﺍﻱ ﻏﻠﺒﺔ ﻛﻔﺮ ﻭ ﻣﺤﻮ ﺍﺳﻼﻡ ﺳﻌﻲ ﻛﺮﺩﻩ ﻭ‬

‫ﺑﺎﻋﺚ ﺣﺰﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﺷﺪﻧﺪ‪ .‬ﻭﺟﻤﻠﺔ‪    :‬ﻗﺮﻳﻨﻪ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﻳﻬﻮﺩ ﻣﻘﺼﻮﺩ ﺇﻟﻬﻲ ﺑﺎﺷﻨﺪ‪.‬‬
‫‪             ‬‬

‫‪              ‬‬
‫*‬

‫‪             ‬‬

‫‪             ‬‬

‫‪              ‬‬
‫*‬

‫‪              ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻧﺪ ﺍﻟﺒﺘﻪ ﮔﻤﺎﻥ ﻧﺒﺮﻧﺪ ﻛﻪ ﻣﻬﻠﺖﺩﺍﺩﻥ ﻣﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ‬
‫ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻧﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻬﻠﺖ ﺩﺍﺩﻳﻢ ﺗﺎ ﮔﻨﺎﻫﺸﺎﻥ ﺭﺍ ﺯﻳﺎﺩ ﻛﻨﻨﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ‬
‫ﺧﻮﺍﺭﻛﻨﻨﺪﻩ ﺍﺳﺖ)‪ (178‬ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ ﻛﻪ ﺧﺪﺍ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺑﺮ ﺁﻧﭽﻪ ﺷﻤﺎ ﻫﺴﺘﻴﺪ ﺭﻫﺎ ﻛﻨﺪ ﺗﺎ‬
‫ﺍﻳﻨﻜﻪ ﺧﺒﻴﺚ ﻭ ﻧﺎﭘﺎﻙ ﺭﺍ ﺍﺯ ﭘﺎﻙ ﺟﺪﺍ ﻛﻨﺪ ﻭ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ ﻛﻪ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺑﺮﻏﻴﺐ ﺁﮔﻬﻲ‬
‫ﺩﻫﺪ‪ ،‬ﻭﻟﻴﻜﻦ ﺧﺪﺍ ﻫﺮ ﻛﻪ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﭘﻴﻤﺒﺮﺍﻧﺶ ﺑﺮﻣﻲﮔﺰﻳﻨﺪ‪ ،‬ﭘﺲ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﺭﺳﻮﻝ ﺍﻭ ﺑﻴﺎﻭﺭﻳﺪ‪ ،‬ﻭﺍﮔﺮ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ ﻭ ﺑﭙﺮﻫﻴﺰﻳﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺃﺟﺮ ﺑﺰﺭﮔﻲ ﺍﺳﺖ)‪ (179‬ﻭ‬
‫ﺁﻧﺎﻧﻜﻪ ﺑﺨﻞ ﻣﻲﺭﺯﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﮔﻤﺎﻥ ﻣﺒﺮﻧﺪ ﻛﻪ ﺁﻥ ﺑﺨﻞ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ‬
‫ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺷﺮ ﺍﺳﺖ‪ ،‬ﺑﺰﻭﺩﻱ ﺁﻧﭽﻪ ﺭﺍ ﺑﻪ ﺁﻥ ﺑﺨﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﻗﻴﺎﻣﺖ‬
‫ﻃﻮﻕ ﮔﺮﺩﻧﺸﺎﻥ ﺷﻮﺩ‪ ،‬ﻣﺨﺼﻮﺹ ﺧﺪﺍﺳﺖ ﻣﻴﺮﺍﺙ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﻣﻲﻛﻨﻴﺪ ﺁﮔﺎﻩ ﺍﺳﺖ)‪(180‬‬
 437 – ‫( ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ‬3) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﺩﺭ ﺍﻣﻮﺭ‬،‫ ﻣﺮﺩﻡ ﻇﺎﻫﺮﺑﻴﻦ ﻣﻲﺑﻴﻨﻨﺪ ﻛﻪ ﺍﻛﺜﺮ ﺍﻭﻗﺎﺕ ﻣﺮﺩﻡ ﻛﺎﻓﺮ ﻭ ﻓﺎﺳﻖ‬:‫ﻧﻜﺎﺕ‬
‫ ﺣﻖﺗﻌﺎﻟﻲ ﺑﺮﺍﻱ‬،‫ﺩﻧﻴﻮﻱ ﺟﻠﻮ ﺭﻓﺘﻪﺍﻧﺪ ﻭ ﮔﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﺍﻳﻦ ﺑﺮ ﺍﻳﺸﺎﻥ ﺧﻴﺮ ﻭ ﺳﻌﺎﺩﺕ ﺍﺳﺖ‬
‫ ﺑﻠﻜﻪ ﺍﻳﻨﻬﺎ ﻣﻮﺟﺐ ﺷﻘﺎﻭﺕ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﻧﻬﺎﻳﺖ ﺁﻥ‬،‫ﺩﻓﻊ ﺍﻳﻦ ﮔﻤﺎﻥ ﻓﺮﻣﻮﺩﻩ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‬

‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﺯﻛﺎﺕ ﻣﺎﻟﻲ ﺩﺍﺩﻩ ﻧﺸﺪ ﺁﻥ ﻣﺎﻝ‬....  :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺍﺳﺖ‬
‫ﻣﺠﺴﻢ ﮔﺮﺩﺩ ﺑﻪ ﺷﻜﻞ ﺍﻓﻌﻲ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﮔﺮﺩﻥ ﺻﺎﺣﺒﺶ ﺑﭙﻴﭽﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺣﺪﻳﺜﻲ‬
.‫ﺁﻣﺪﻩ‬

    

          

          
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           
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            

          
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          

           
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             


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،‫ ﺧﺪﺍ ﺳﺨﻦ ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﻓﻘﻴﺮ ﻭ ﻣﺎ ﺍﻏﻨﺎﺋﻴﻢ ﺷﻨﻴﺪ‬،‫ ﺣﻘﺎ ﺑﺪﻭﻥ ﮔﻤﺎﻥ‬:‫ﺗﺮﺟﻤﻪ‬
‫ﺁﻧﭽﻪ ﺭﺍ ﮔﻔﺘﻨﺪ ﺧﻮﺍﻫﻴﻢ ﻧﻮﺷﺖ ﻭ ﺑﻪ ﻧﺎﺣﻖ ﻛﺸﺘﻦ ﺁﻧﺎﻥ ﭘﻴﻤﺒﺮﺍﻥ ﺭﺍ ﻧﻮﺷﺘﻪﺍﻳﻢ ﻭ ﻣﻲﮔﻮﺋﻴﻢ‬
‫( ﺍﻳﻦ ﻋﺬﺍﺏ ﺑﻮﺍﺳﻄﺔ ﻛﺎﺭﻫﺎﺋﻲ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﻛﺮﺩﻩﺍﻳﺪ‬181)‫ﻋﺬﺍﺏ ﺳﻮﺯﺍﻥ ﺭﺍ ﺑﭽﺸﻴﺪ‬
‫( ﺁﻧﺎﻧﻜﻪ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﺑﺎ ﻣﺎ ﭘﻴﻤﺎﻥ ﺑﺴﺘﻪ‬182)‫ﻭﻣﺤﻘﻘﺎ ﺧﺪﺍ ﻧﺴﺒﺖ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺳﺘﻤﮕﺮ ﻧﻴﺴﺖ‬
،‫ﻛﻪ ﺑﻪ ﻫﻴﭻ ﭘﻴﺎﻣﺒﺮﻱ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻳﻢ ﺗﺎ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﻣﺎ ﻗﺮﺑﺎﻧﻲ ﺑﻴﺎﻭﺭﺩ ﻛﻪ ﺁﺗﺶ ﺁﻥ ﺭﺍ ﺑﺨﻮﺭﺩ‬
‫ ﭘﺲ ﭼﺮﺍ ﺁﻧﺎﻥ ﺭﺍ‬،‫ﺑﮕﻮ ﺑﻪ ﺗﺤﻘﻴﻖ ﻗﺒﻞ ﺍﺯ ﻣﻦ ﭘﻴﻤﺒﺮﺍﻧﻲ ﺑﺎ ﻣﻌﺠﺰﺍﺕ ﻭﺑﺎ ﺁﻧﭽﻪ ﮔﻔﺘﻪﺍﻳﺪ ﺁﻣﺪﻧﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪438‬‬

‫ﻛﺸﺘﻴﺪ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻲﮔﻮﺋﻴﺪ)‪ (183‬ﭘﺲ ﺍﮔﺮ ﺗﻮ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻗﺒﻞ ﺍﺯ ﺗﻮ ﻛﻪ‬
‫ﺑﺎ ﻣﻌﺠﺰﻩﻫﺎ ﻭ ﺻﺤﻴﻔﻪﻫﺎ ﻭ ﻛﺘﺎﺏ ﻧﻮﺭ ﺩﻫﻨﺪﻩ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﻧﻴﺰ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ)‪ (184‬ﻫﺮ‬
‫ﺟﺎﻧﻲ ﭼﺸﻨﺪﺓ ﻣﺮگ ﺍﺳﺖ ﻭ ﻫﻤﺎﻧﺎ ﭘﺎﺩﺍﺵﻫﺎﻱ ﺷﻤﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺗﻤﺎﻡ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﭘﺲ‬
‫ﻫﺮ ﻛﺲ ﺍﺯ ﺁﺗﺶ ﺩﻭﺭ ﻭ ﺩﺍﺧﻞ ﺑﻬﺸﺖ ﮔﺮﺩﺩ ﺑﻪ ﺗﺤﻘﻴﻖ ﻛﺎﻣﻴﺎﺏ ﺷﺪﻩ‪ ،‬ﻭ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ ﺟﺰ‬
‫ﻣﺎﻳﺔ ﻓﺮﻳﺐ ﻧﻴﺴﺖ‪(185).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺁﻳﺎﺕ ﺯﻛﺎﺕ ﻧﺎﺯﻝ ﺷﺪ ﻳﻬﻮﺩ ﻭ ﻣﻨﺎﻓﻘﻴﻦ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﻓﻘﻴﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻣﺎ‬

‫ﺯﻛﺎﺕ ﺧﻮﺍﺳﺘﻪ ﻭ ﺳﺨﻦ ﺍﻳﺸﺎﻥ ﺍﺳﺘﻬﺰﺍء ﻭﻣﻮﺟﺐ ﻋﺬﺍﺏ ﺑﻮﺩ ﻭ ﺟﻤﻠﺔ‪    :‬‬

‫‪ ...‬ﺭﺍ ﻛﻪ ﻳﻬﻮﺩ ﻣﻲﮔﻔﺘﻨﺪ‪ ،‬ﺩﺭﻭﻏﻲ ﺑﻮﺩ ﺯﻳﺮﺍ ﻣﻌﺠﺰﺓ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﻨﺤﺼﺮ ﺑﻪ ﻗﺮﺑﺎﻧﻲ ﻧﺒﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ‬
‫ﻓﺮﻣﻮﺩﻩ‪" :‬ﺟﺎءو ﺑﺎﻟﺒﻴّﻨﺎت" ‪ ...‬ﻛﻪ ﺟﻤﻊ ﺍﺳﺖ ﻭ ﻣﻨﺤﺼﺮ ﺑﻪ ﻳﻚ ﻧﻮﻉ ﻧﺒﻮﺩﻩ‪ ،‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ‬

‫‪ ‬ﻛﺘﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﺯﺑﺮ ﺟﻤﻊ ﺯﺑﻮﺭ ﺑﻪ ﻣﻌﻨﻲ ﻣﺰﺑﻮﺭ ﻳﻌﻨﻲ ﻣﻜﺘﻮﺏ ﺍﺳﺖ ﻛﻪ ﻫﻤﺎﻥ‬
‫ﺻﺤﻴﻔﻪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻛﺘﺎﺏ ﻣﻨﻴﺮ ﺫﻛﺮ ﺧﺎﺹ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﻋﺎﻡ ﻛﻪ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻭ ﻗﺮﺁﻥ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﺯ ﻋﻄﻒ ﺯﺑﺮ ﺑﻪ ﺑﻴﻨﺎﺕ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﻛﺘﺐ ﺍﻧﺒﻴﺎء ﻣﻌﺠﺰﻩ ﻧﺒﻮﺩﻩ ﻭ ﺍﻋﺠﺎﺯ‬

‫ﻣﻨﺤﺼﺮ ﺑﻪ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﺒﻴﺎء ﻭ ﻣﻼﺋﻜﻪ ﻧﻴﺰ‬
‫ﻣﻲﻣﻴﺮﻧﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺍﻫﻞ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﻤﻴﺮﻧﺪ‪ ،‬ﺟﻮﺍﺏ ﮔﻮﺋﻴﻢ‬
‫ﻗﺮﺁﻥ ﻛﺘﺎﺏ ﺗﻜﻠﻴﻒ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﻣﺮگ ﻣﻜﻠﻔﻴﻦ ﺍﺳﺖ ﻭ ﺍﻫﻞ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﻣﻜﻠﻒ‬
‫ﻧﻴﺴﺘﻨﺪ‪.‬‬

‫‪        ‬‬

‫‪           ‬‬

‫‪           ‬‬
‫*‬

‫‪           ‬‬

‫‪            ‬‬
‫*‬
 ‫‪439‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪           ‬‬
‫*‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻟﺒﺘﻪ ﺍﻟﺒﺘﻪ ﺷﻤﺎ ﺩﺭ ﺍﻣﻮﺍﻝ ﻭﺟﺎﻧﻬﺎﻳﺘﺎﻥ ﺁﺯﻣﺎﻳﺶ ﻣﻲﺷﻮﻳﺪ ﻭ ﺍﻟﺒﺘﻪ ﺍﻟﺒﺘﻪ ﺍﺯ ﺍﻫﻞ‬
‫ﻛﺘﺎﺏ ﻛﻪ ﻛﺘﺎﺑﺸﺎﻥ ﻗﺒﻼ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭﻱ ﺑﺴﻴﺎﺭ ﻣﻲﺷﻨﻮﻳﺪ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﺻﺒﺮ ﻛﻨﻴﺪ ﻭ ﭘﺮﻫﻴﺰ ﻧﻤﺎﺋﻴﺪ ﻣﺤﻘﻘﺎ ﺁﻥ ﺻﺒﺮ ﻭ ﺗﻘﻮﻱ ﺍﺯ ﺍﻣﻮﺭ ﻻﺯﻣﻪ ﺍﺳﺖ)‪ (186‬ﻭ ﻫﻨﮕﺎﻣﻲ‬
‫ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁﻧﺎﻧﻜﻪ ﻛﺘﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺖ ﻛﻪ ﺣﺘﻤﺎ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﻴﺎﻥ ﻛﻨﻴﺪ ﻭ ﺁﻧﺮﺍ‬
‫ﻛﺘﻤﺎﻥ ﻣﻨﻤﺎﺋﻴﺪ ﭘﺲ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﭘﻴﻤﺎﻥ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﺧﻮﺩ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺑﻬﺎء ﻛﻤﻲ‬
‫ﻓﺮﻭﺧﺘﻨﺪ‪ ،‬ﭘﺲ ﺑﺪ ﺑﻮﺩ ﺁﻧﭽﻪ ﺧﺮﻳﺪﻧﺪ)‪ (187‬ﺍﻟﺒﺘﻪ ﮔﻤﺎﻥ ﻣﺒﺮ ﺁﻧﺎﻧﻜﻪ ﺑﻜﺮﺩﺍﺭﺷﺎﻥ ﺷﺎﺩﻧﺪ ﻭ‬
‫ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﻧﺪ ﻛﻪ ﺑﻪ ﺁﻧﭽﻪ ﻧﻜﺮﺩﻩ ﺗﻤﺠﻴﺪ ﺷﻮﻧﺪ‪ ،‬ﭘﺲ ﺍﻟﺒﺘﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺭﻫﺎﺋﻲ ﺍﺯ ﻋﺬﺍﺏ‬
‫ﺭﺍ ﮔﻤﺎﻥ ﻣﺒﺮ ﻭ ﺑﺮﺍﻳﺸﺎﻥ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻛﻲ ﺍﺳﺖ)‪ (188‬ﻭ ﻣﺨﺼﻮﺹ ﺧﺪﺍﺳﺖ ﻣﻠﻚ‬
‫ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ‪ ،‬ﻭﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﺗﻮﺍﻧﺎﺳﺖ‪(189).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ... :‬ﺗﺎ ﺁﺧﺮ‪ ،‬ﺧﺒﺮﻱ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺍﺩﻩ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﻛﻔﺎﺭ‬
‫ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺫﻳﺖ ﺑﺴﻴﺎﺭﻱ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ ﻭ ﺷﻨﻴﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﺻﺪﺭ ﺍﺳﻼﻡ ﻛﻪ ﺍﺳﻼﻡ ﻏﺮﻳﺐ ﺑﻮﺩ ﺍﺯ‬
‫ﺁﺯﺍﺭ ﻓﺮﻭﮔﺬﺍﺭ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﻌﺪﺍ ﻧﻴﺰ ﭼﻪ ﺩﺭ ﺟﻨﮓ ﺻﻠﻴﺒﻲ ﻭ ﭼﻪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﺑﺮ ﻣﻤﺎﻟﻚ‬
‫ﺍﺳﻼﻣﻲ ﺗﺴﻠﻂ ﺩﺍﺭﻧﺪ ﻭ ﻫﺴﺘﻲ ﻭ ﻣﻮﺍﺩ ﺍﻭﻟﻴﺔ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﻣﻲﺑﺮﻧﺪ ﻭ ﻗﻮﺍﻧﻴﻦ ﺿﺪ ﺍﺳﻼﻣﻲ‬
‫ﺑﺮﺍﻱ ﻣﺴﻠﻤﻴﻦ ﺁﻭﺭﺩﻩ ﻭ ﺍﻗﻠﻴﺖﻫﺎﻱ ﻓﺎﺳﺪﻩ ﺭﺍ ﺗﻘﻮﻳﺖ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﺯ ﻫﺮ ﭼﻪ ﺍﺳﻼﻡﺷﻜﻦ‬
‫ﺑﺎﺷﺪ ﺗﺮﻭﻳﺞ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﺮﺍﻓﺎﺕ ﺭﺍ ﺑﻨﺎﻡ ﺍﺳﻼﻡ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺗﻘﻮﻳﺖ ﻣﻲﻛﻨﻨﺪ ﻭ‬
‫ﺑﻮﺍﺳﻄﺔ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻣﺬﻫﺒﻲ ﻓﺮﻕ ﺍﺳﻼﻣﻲ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺑﺪﺑﻴﻦ ﻭ ﺑﺪﮔﻮﺋﻲ ﻣﻲﻛﻨﻨﺪ ﻭ ﺣﺘﻲ‬
‫ﺍﺳﻼﻡ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﺑﺪﺳﺖ ﺧﻮﺩ ﻣﺴﻠﻤﻴﻦ ﻣﻲﻛﻮﺑﻨﺪ ﻭ ﺍﮔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﺑﻴﺪﺍﺭﻱ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻴﺪﺍﺭ‬

‫ﻛﻨﺪ ﺑﺪﺳﺖ ﻫﻤﻴﻦ ﻣﺴﻠﻤﻴﻦ ﻣﻲﻛﻮﺑﻨﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﺍﻓﺘﺮﺍء ﺑﻪ ﺍﻭ ﻣﻲﺯﻧﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪  :‬‬

‫‪ ...     ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻧﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺣﻘﺎﺋﻖ ﻛﺘﺎﺏ‬
‫ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﻨﺪ ﻭ ﻛﺘﻤﺎﻥ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻪ ﻋﻜﺲ ﻫﻤﺎﻧﺎﻥ ﻣﻮﺟﺐ ﻛﺘﻤﺎﻥ ﺣﻘﺎﺋﻖ ﻛﺘﺎﺑﻨﺪ ﻣﺎﻧﻨﺪ‬
‫ﺭﻭﺣﺎﻧﻲ ﻧﻤﺎﻳﺎﻥ ﺍﺳﻼﻣﻴﻜﻪ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻥ ﺭﺍ ﻛﺘﻤﺎﻥ ﻛﺮﺩﻩ ﻭ ﻧﺎﺷﺮ ﺧﺮﺍﻓﺎﺕ ﺿﺪ ﻗﺮﺁﻧﻨﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 440

         

         
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          

            
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            

           
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            
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                

          

            

   

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‫ ﺑﺮﺍﺳﺘﻲ ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﻭ ﺍﺧﺘﻼﻑ ﺷﺐ ﻭ ﺭﻭﺯ ﻣﺤﻘﻘﺎ ﺁﻳﺎﺗﻲ‬:‫ﺗﺮﺟﻤﻪ‬

‫( ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﻗﻴﺎﻡ ﻭ ﺟﻠﻮﺱ ﻭ ﺑﺮ ﭘﻬﻠﻮﻫﺎﺷﺎﻥ ﻳﺎﺩ‬190)‫ﺍﺳﺖ ﺑﺮﺍﻱ ﺧﺮﺩﻣﻨﺪﺍﻥ‬
‫ﻣﻲﻛﻨﻨﺪ ﻭ ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﻓﻜﺮ ﻣﻲﻛﻨﻨﺪ ﻛﻪ؛ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎﻃﻞ‬
‫( ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮﺍﺳﺘﻲ ﻫﺮ‬191)‫ﻧﻴﺎﻓﺮﻳﺪﻱ ﺗﻮ ﻭﺍﻻ ﻭﻣﻨﺰﻫﻲ ﻣﺎ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﺁﺗﺶ ﺣﻔﻆ ﻧﻤﺎ‬
‫ﻛﺲ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﺩﺍﺧﻞ ﻛﻨﻲ ﻣﺤﻘﻘﺎ ﻛﻪ ﺧﻮﺍﺭﺵ ﻛﺮﺩﻩﺍﻱ ﻭ ﺑﺮﺍﻱ ﺳﺘﻤﮕﺮﺍﻥ ﻳﺎﻭﺭﺍﻧﻲ‬
‫( ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮﺍﺳﺘﻲ ﻣﺎ ﺷﻨﻴﺪﻳﻢ ﻧﺪﺍﻛﻨﻨﺪﻩﺍﻱ ﺑﻪ ﺳﻮﻱ ﺍﻳﻤﺎﻥ ﻧﺪﺍ ﻣﻲﻛﻨﺪ ﻛﻪ‬192)‫ﻧﻴﺴﺖ‬
‫ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﺮﺍﻱ ﻣﺎ ﮔﻨﺎﻫﺎﻥ ﻣﺎ ﺭﺍ‬،‫ ﭘﺲ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ‬،‫ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ‬
‫( ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻭ ﺁﻧﭽﻪ ﺑﻤﺎ‬193)‫ﺑﻴﺎﻣﺮﺯ ﻭ ﺑﺪﻱﻫﺎﻱ ﻣﺎ ﺭﺍ ﺟﺒﺮﺍﻥ ﻧﻤﺎ ﻭ ﻣﺎ ﺭﺍ ﺑﺎ ﻧﻴﻜﺎﻥ ﺑﻤﻴﺮﺍﻥ‬
‫ﻭﻋﺪﻩ ﻛﺮﺩﻱ ﺑﻪ ﺗﻮﺳﻂ ﭘﻴﻤﺒﺮﺍﻧﺖ ﺑﻤﺎ ﻋﻄﺎ ﻛﻦ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﺎ ﺭﺍ ﺧﻮﺍﺭ ﻣﻜﻦ ﺯﻳﺮﺍ ﻛﻪ ﺗﻮ‬
،‫( ﭘﺲ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺩﻋﺎﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩ‬194)‫ﻭﻋﺪﻩﮔﺎﻫﺖ ﺭﺍ ﺧﻼﻑ ﻧﻤﻲﻛﻨﻲ‬
 ‫‪441‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺑﻪ ﺭﺍﺳﺘﻲ ﻣﻦ ﻋﻤﻞ ﻫﻴﭻ ﻋﻤﻞﻛﻨﻨﺪﻩﺍﻱ ﺭﺍ ﺍﺯ ﺷﻤﺎ ﻣﺮﺩ ﻭ ﻳﺎ ﺯﻥ ﺿﺎﻳﻊ ﻧﻤﻲﻛﻨﻢ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﺷﻤﺎ ﺍﺯ ﺑﻌﺾ ﺩﻳﮕﺮ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺁﻧﺎﻧﻜﻪ ﻫﺠﺮﺕ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺧﺎﻧﻪﻫﺎﻱ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ‬
‫ﺩﺭ ﺭﺍﻩ ﻣﻦ ﺍﺫﻳﺖ ﺷﺪﻧﺪ ﻭ ﺟﻬﺎﺩ ﻛﺮﺩﻩ ﻭ ﻛﺸﺘﻪ ﺷﺪﻧﺪ ﺍﻟﺒﺘﻪ ﺍﻟﺒﺘﻪ ﺑﺪﻳﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺟﺒﺮﺍﻥ‬
‫ﻣﻲﻛﻨﻢ ﻭﺍﻟﺒﺘﻪ ﺍﻟﺒﺘﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺑﻮﺳﺘﺎﻧﻬﺎﺋﻲ ﻛﻪ ﻧﻬﺮﻫﺎ ﺍﺯ ﺯﻳﺮ ﺁﻧﻬﺎ ﺟﺎﺭﻱ ﺍﺳﺖ ﻭﺍﺭﺩ ﻣﻲ‬
‫ﻛﻨﻢ‪ ،‬ﺑﺮﺍﻱ ﭘﺎﺩﺍﺷﻲ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ ﻭ ﺧﺪﺍ ﭘﺎﺩﺍﺵ ﻧﻴﻚ ﻧﺰﺩ ﺍﻭﺳﺖ‪(195).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﻋﺒﺎﺩﺍﺕ ﺗﻔﻜﺮ ﺩﺭ ﺧﻠﻘﺖ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﻮﺍﺳﻄﺔ ﺗﺪﺑﺮ‪ ،‬ﺗﺪﺑﻴﺮ ﻋﻠﻤﻲ ﺩﺭ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻓﻬﻤﻴﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭﻋﻈﻤﺖ ﻣﺨﻠﻮﻕ ﺩﻟﻴﻞ‬
‫ﺑﺮ ﻋﻈﻤﺖ ﺧﺎﻟﻖ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺗﺪﺑﺮ ﻭ ﺗﻔﻜﺮ ﺩﺭ ﻳﻚ ﺑﺮگ ﮔﻞ ﻛﻨﺪ ﭼﮕﻮﻧﻪ ﻗﻮﺓ‬
‫ﺟﺎﺫﺑﻪﺍﻱ ﺩﺭ ﺁﻥ ﻭﺩﻳﻌﻪ ﺷﺪﻩ ﻛﻪ ﺑﻮﺍﺳﻄﺔ ﺭﻳﺸﻪ ﻭ ﺳﺎﻗﻪ ﺁﺏ ﺭﺍ ﺑﻪ ﺑﺎﻻ ﻛﺸﺪ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ‬
‫ﺧﺮﺍﻃﻲ ﻭ ﻧﻘﺎﺷﻲ ﻭ ﺭﻧﮓﺭﻳﺰﻱ ﻛﻪ ﺩﺭﺁﻥ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﻭ ﺑﺪﺍﻧﺪ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﻫﻤﺎﻥ‬
‫ﻧﺤﻮ ﺗﺤﺖ ﻛﻨﺘﺮﻝ ﻗﺎﺩﺭ ﺣﻜﻴﻤﻲ ﺍﺳﺖ‪ .‬ﻭ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ‬
‫ﺷﺐ ﻭ ﺳﺤﺮ ﺑﺮﻣﻲﺧﺎﺳﺖ ﻧﻈﺮ ﺗﺪﺑﺮﻱ ﺑﻪ ﺁﺳﻤﺎﻥ ﻣﻲﮔﺸﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍ ﺗﻼﻭﺕ‬
‫ﻣﻲﻧﻤﻮﺩ‪ ،‬ﻭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺩﺭﺧﻠﻮﺕ ﻭ ﺟﻠﻮﺕ ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﺑﺨﻮﺍﻧﺪ ﻛﻪ ﺑﻬﺘﺮﻳﻦ‬
‫ﺩﻋﺎ‪ ،‬ﺩﻋﺎﻫﺎﻱ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﻨﺎﺩﻱ ﻣﺤﻤﺪص ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﻗﺮﺁﻥ ﺑﺎﺷﺪ‪.‬‬

‫‪             ‬‬
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‫‪ ‬‬
‫‪         ‬‬
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‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻛﺎﻓﺮﺍﻥ ﺩﺭﺷﻬﺮﻫﺎ ﺗﻮ ﺭﺍ ﻧﻔﺮﻳﺒﺪ)‪ (196‬ﺍﻳﻦ ﮔﺮﺩﺵ ﻭ ﺭﻓﺖ ﻭ ﺁﻣﺪ‬
‫ﻣﺘﺎﻉ ﻛﻤﻲ ﺍﺳﺖ‪ ،‬ﺳﭙﺲ ﻣﺄﻭﺍﻱ ﺍﻳﺸﺎﻥ ﺩﻭﺯﺥ ﻭ ﺑﺪﺟﺎﻳﮕﺎﻫﻲ ﺍﺳﺖ)‪ (197‬ﻟﻴﻜﻦ ﻛﺴﺎﻧﻴﻜﻪ ﺍﺯ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺗﺮﺳﺎﻧﻨﺪ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﺎﻏﻬﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺁﻧﻬﺎ ﻧﻬﺮﻫﺎ ﺟﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﺩﺭ‬
‫ﺁﻥ ﻣﺎﻧﺪﮔﺎﺭﻧﺪ‪ ،‬ﻣﺎﺣﻀﺮﻱ ﺍﺳﺖ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ ﻭ ﺁﻧﭽﻪ ﻧﺰﺩ ﺧﺪﺍ ﻣﻲﺑﺎﺷﺪ ﺑﺮﺍﻱ ﻧﻴﻜﺎﻥ ﺧﻮﺏ‬
‫ﺍﺳﺖ‪(198).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪442‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ، ‬ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻭ ﻧﻔﻮﺫ ﻛﻔﺎﺭ ﺍﺳﺖ ﺩﺭ ﻣﻴﺎﻥ ﺑﻼﺩ ﻭ ﻛﻠﻤﺔ ‪‬‬

‫‪   ‬ﺩﻻﻟﺖ ﺑﺮ ﺍﻫﻤﻴﺖ ﻭ ﻋﻈﻤﺖ ﻣﺎ ﺣﻀﺮ ﺇﻟﻬﻲ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻧُﺰل ﻭ ﻳﺎ ﻣﺎﺣﻀﺮ ﺑﻪ ﺁﻥ‬
‫ﭼﻴﺰﻱ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﻭﻗﺖ ﻧﺰﻭﻝ ﻣﻴﻬﻤﺎﻥ ﻣﻘﺪﻣﻪﺍﻱ ﺣﺎﺿﺮ ﻣﻲﻛﻨﻨﺪ ﺗﺎ ﭘﺲ ﺍﺯ ﺧﺴﺘﮕﻲ‬
‫ﻧﻌﻤﺘﻬﺎﻱ ﺑﻴﺸﺘﺮﻱ ﺗﻬﻴﻪ ﻛﻨﻨﺪ‪.‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪          ‬‬
‫*‬

‫‪    ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﻌﻀﻲ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻭﺑﻪ ﺁﻧﭽﻪ ﺑﺮ ﺷﻤﺎ‬
‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻭﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺮﺍﻱ ﺧﺪﺍ ﻓﺮﻭﺗﻨﻲ ﺩﺍﺭﻧﺪ ﻭ‬
‫ﺁﻳﺎﺕ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺑﻬﺎﻱ ﺍﻧﺪﻙ ﻧﻤﻲﻓﺮﻭﺷﻨﺪ‪ ،‬ﺁﻧﺎﻥ ﺍﺟﺮﺷﺎﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺍﺳﺖ‪ ،‬ﺑﻪ‬
‫ﺭﺍﺳﺘﻲ ﺧﺪﺍ ﺑﻪ ﺳﺮﻋﺖ ﺣﺴﺎﺏ ﺭﺍ ﻣﻲﺭﺳﺪ)‪ (199‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺻﺒﻮﺭ ﺑﺎﺷﻴﺪ ﻭ ﺩﺭ ﺻﺒﺮ‬
‫ﻏﻠﺒﻪ ﻛﻨﻴﺪ ﻭ ﺁﻣﺎﺩﻩ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ‪ ،‬ﺷﺎﻳﺪ ﺭﺳﺘﮕﺎﺭ ﺷﻮﻳﺪ‪(200).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﺬﻣﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﺍﻳﻨﺠﺎ ﺧﺪﺍ‬
‫ﻓﺮﻣﻮﺩﻩ ﻫﻤﻪ ﻳﻜﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻫﻞ ﺍﻧﺼﺎﻑ ﻭ ﺍﻳﻤﺎﻥ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﭘﻴﺪﺍ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﭘﺎﻳﺪﺍﺭﻱ ﻛﻨﻴﺪ ﺗﺎ ﺑﺮ ﺁﻧﺎﻥ ﺑﻮﺍﺳﻄﺔ‬

‫ﭘﺎﻳﺪﺍﺭﻱ ﻏﺎﻟﺐ ﺁﺋﻴﺪ‪ .‬ﻭﺟﻤﻠﺔ ‪ ‬ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﻭﺟﻮﺏ ﻣﺮﺍﺑﻄﻪ ﻭ ﺁﻥ ﻣﻬﻴﺎﺑﻮﺩﻥ ﺩﺭ‬
‫ﺳﺮﺣﺪﺍﺕ ﻣﻤﻠﻜﺖ ﺍﺳﻼﻣﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺣﻔﻆ ﺣﺪﻭﺩ ﻭ ﺛﻐﻮﺭ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﻛﻔﺎﺭ‪ .‬ﻭ‬
‫ﺃﻣﺎ ﺯﻣﺎﻥ ﻣﺎ ﻣﻔﺎﺩ ﺻﺎﺑﺮﻭﺍ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭﻣﻘﺎﺑﻞ ﺳﻔﺎﻫﺖ ﺟﻬﺎﻝ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﺠﺎﺩ ﺷﺒﻬﺎﺕ‬
‫ﺍﻫﻞ ﺑﺎﻃﻞ ﺍﺳﺘﻘﺎﻣﺖ ﻭﺭﺯﻳﺪ ﻭ ﺩﺭ ﺑﺤﺚ ﺑﺎ ﺍﻳﺸﺎﻥ ﻏﺎﻟﺐ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﻣﺮﺍﺑﻄﺔ ﺍﻳﻦ ﺯﻣﺎﻥ ﺷﺎﻣﻞ‬
‫ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﺍﺳﻼﻣﻲ ﻭ ﻋﻘﺎﺋﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﺷﺮ ﺍﺟﺎﻧﺐ ﺣﻔﻆ ﻛﻨﻨﺪ ﻭ ﻧﮕﺬﺍﺭﻧﺪ ﻋﺪﻩﺍﻱ‬
 ‫‪443‬‬ ‫ﺳﻮﺭﺓ )‪ (3‬ﺁﻝ ﻋﻤﺮﺍﻥ – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺧﺮﺍﻓﺎﺕ ﺭﺍ ﺑﻨﺎﻡ ﺍﺳﻼﻡ ﻭﺍﺭﺩ ﺍﻓﻜﺎﺭ ﺟﻮﺍﻧﺎﻥ ﺍﺳﻼﻣﻲ ﺑﻨﻤﺎﻳﻨﺪ‪ .‬ﭘﺲ ﺁﻳﺔ ﺁﺧﺮ ﺍﻳﻦ ﺳﻮﺭﻩ ﺑﺮﺍﻱ‬
‫ﻋﻤﻞ ﻭ ﺭﺳﺘﮕﺎﺭﻱ ﺟﺎﻣﻊ ﺍﺳﺖ‪.‬‬
 ‫ﺳﻮرة اﻟﻨﺴﺎء‬
‫ﻣﺪﻧﻴﺔ و ﻫﻲ ﻣﺎﺋﺔ وﺳﺖ وﺳﺒﻌﻮن آﻳﺔ‬

‫ ﺁﻳﻪ ﻣﻲﺑﺎﺷﺪ‬176 ‫ﺳﻮﺭﺓ ﻧﺴﺎء ﻣﺪﻧﻲ ﻭ ﺩﺍﺭﺍﻱ‬



           

             

            
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             
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              

           
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‫ ﺍﻱ ﻣﺮﺩﻡ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺁﻧﻜﻪ ﺷﻤﺎ ﺭﺍ‬.‫ ﺑﻨﺎﻡ ﺧﺪﺍﻱ ﺭﺣﻤﻦ ﺭﺣﻴﻢ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﺍﺯ ﺁﻥ ﺩﻭ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺑﺴﻴﺎﺭﻱ ﻣﻨﺘﺸﺮ‬،‫ﺁﻓﺮﻳﺪ ﺍﺯ ﺗﻦ ﻭﺍﺣﺪ ﻭ ﺟﻔﺖ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻭ ﺁﻓﺮﻳﺪ‬
‫ ﻭ ﺑﭙﺮﻫﻴﺰﻳﺪ ﺍﺯ ﺧﺪﺍﺋﻲ ﻛﻪ ﺑﺎﻭ ﻭ ﺑﺎﺭﺣﺎﻡ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻴﺪ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ‬،‫ﻧﻤﻮﺩ‬
‫( ﻭ ﺍﻣﻮﺍﻝ ﻳﺘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﺪﻫﻴﺪ ﻭ ﺗﺒﺪﻳﻞ ﻣﻜﻨﻴﺪ ﺧﺒﻴﺚ‬1)‫ﺑﺮ ﺷﻤﺎ ﻧﮕﻬﺒﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‬
‫ﺭﺍﺑﻪ ﺟﺎﻱ ﭘﺎﻛﻴﺰﻩ ﻭﺍﻣﻮﺍﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺿﻤﻴﻤﺔ ﺍﻣﻮﺍﻝ ﺧﻮﺩﺗﺎﻥ ﻣﺨﻮﺭﻳﺪ ﺯﻳﺮﺍ ﺁﻥ ﮔﻨﺎﻩ ﺑﺰﺭﮔﻲ‬
‫( ﻭ ﺍﮔﺮ ﺍﺯ ﺑﻲﻋﺪﺍﻟﺘﻲ ﺩﺭ ﺣﻖ ﻳﺘﻴﻤﺎﻥ ﺑﺘﺮﺳﻴﺪ ﭘﺲ ﻧﻜﺎﺡ ﻛﻨﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺵ ﺁﻳﺪ‬2)‫ﺍﺳﺖ‬
‫ ﭘﺲ ﺍﮔﺮ ﺧﻮﻑ ﺑﻲﻋﺪﺍﻟﺘﻲ ﺩﺍﺭﻳﺪ ﭘﺲ ﻳﻜﻲ‬،‫ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺯﻧﺎﻥ ﺩﻭﺩﻭ ﻭ ﺳﻪﺳﻪ ﻭ ﭼﻬﺎﺭﭼﻬﺎﺭ‬
(3).‫ﻮﺭ ﻧﻜﻨﻴﺪ‬‫ ﺍﻳﻦ ﻧﺰﺩﻳﻜﺘﺮ ﺍﺳﺖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺟ‬،‫ﻳﺎ ﺁﻧﭽﻪ ﺩﺳﺘﻬﺎﻱ ﺷﻤﺎ ﻣﺎﻟﻚ ﺷﺪﻩ ﺍﺳﺖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪446‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ،    ‬ﺧﻠﻘﺖ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ ﺁﺩﻣﻲ ﺍﺳﺖ ﺍﺯ‬
‫ﺟﺪﺷﺎﻥ ﺁﺩﻡ ﻛﻪ ﺗﻦ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺁﻓﺮﻳﺪ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺟﻨﺲ ﻭﺍﺣﺪ‬
‫ﻳﻌﻨﻲ ﺷﻤﺎ ﺑﻨﻲﺁﺩﻡ ﺭﺍ ﺍﺯ ﺟﻨﺲ ﻭﺍﺣﺪ ﺁﻓﺮﻳﺪ ﺗﺎ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﺄﻧﻮﺱ ﺷﻮﻳﺪ ﻭ ﺍﮔﺮ ﺍﺯ ﻳﻚ‬

‫ﺟﻨﺲ ﻧﺒﻮﺩﻳﺪ ﺍﺯ ﻫﻢ ﺗﻨﻔﺮ ﺩﺍﺷﺘﻴﺪ ﻭ ‪   ‬ﻧﻴﺰ ﺍﺣﺘﻤﺎﻝ ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﻭ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ ‪   ‬ﻛﻪ ﺩﺭ ﺍﺻﻞ ﺗﺘﺴﺎﺋﻠﻮن ﺑﻮﺩﻩ ﻭ ﺑﺮﺍﻱ ﺗﺨﻔﻴﻒ‬
‫ﻳﻚ ﺗﺎء ﺳﺎﻗﻂ ﺷﺪﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ ﺑﻴﻦ ﻋﺮﺏ ﻛﻪ ﺑﺮﺍﻱ ﺟﻠﺐ ﻋﻄﻮﻓﺖ ﻭ‬
‫ﻟﻄﻒ ﻃﺮﻑ ﺧﻮﺩ ﻣﻲﮔﻔﺘﻨﺪ‪ :‬أﺳﺌﻠﮏ ﺑﺎﷲ وﻳﺎ ﺑﺎﷲ أﺣﻠﻒ ﻋﻠﻴﮏ و ﻳﺎ ﺑﺎﻟﺮﺣﻢ أﺳﺌﻠﮏ ﻭ ﺍﻳﻦ‬
‫ﻣﻌﻨﻲ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭ ‪ ‬ﻋﻄﻒ ﺑﻪ "ﻫﺎء" ‪ ‬ﻭ ﻣﺠﺮﻭﺭ ﺑﺎﺷﺪ ﻭﺃﻣﺎ ﺍﮔﺮ ﻋﻄﻒ‬

‫ﺑﻪ ‪ ‬ﻭﻣﻨﺼﻮﺏ ﺑﺨﻮﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﻫﻤﻴﻦ ﺍﺳﺖ ﭘﺲ ﻣﻌﻨﻲ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ‪:‬‬
‫ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍﺋﻲ ﻛﻪ ﺑﻨﺎﻡ ﺍﻭ ﺳﺆﺍﻝ ﻣﻲ ﻛﻨﻴﺪ ﻭ ﻣﻲﮔﻮﺋﻴﺪ‪ :‬أﺳﺌﻠﮏ ﺑﺎﷲ ﻭ ﺍﻭ ﺭﺍ ﺍﻃﺎﻋﺖ‬

‫ﻛﻨﻴﺪ ﻭ ﺑﺘﺮﺳﻴﺪ ﺍﺭﺣﺎﻡ ﺍﺭﺣﺎﻡ ﺭﺍ ﺑﺎﻳﻨﻜﻪ ﺻﻠﻪ ﻛﻨﻴﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬‬

‫‪ ...       ‬ﺟﻤﻠﺔ ﺷﺮﻁ ﻭ ﺟﺰﺍء ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺑﻌﻀﻲ‬
‫ﮔﻔﺘﻪ ﺗﻨﺎﺳﺒﻲ ﺑﻴﻦ ﺍﻳﻦ ﺷﺮﻁ ﻭ ﺟﺰﺍ ﻧﻴﺴﺖ ﻭ ﻟﺬﺍ ﺑﺎﻳﺪ ﭼﻴﺰﻱ ﺣﺬﻑ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﺑﺎﻳﺪ‬
‫ﮔﻔﺖ ﺗﻨﺎﺳﺐ ﺑﻴﻦ ﺷﺮﻁ ﻭ ﺟﺰﺍ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺩﺧﺘﺮﺍﻥ ﻳﺘﻴﻢ ﺭﺍ ﺑﻪ‬
‫ﺍﺯﺩﻭﺍﺝ ﺧﻮﺩ ﺩﺭﻣﻲﺁﻭﺭﺩﻧﺪ ﺑﺮﺍﻱ ﻣﺎﻝ ﻭ ﺟﻤﺎﻟﺸﺎﻥ ﺑﻪ ﻳﻚ ﻣﻬﺮﻳﺔ ﻣﺨﺘﺼﺮﻱ‪ ،‬ﻭﻛﺴﻲ ﻧﺒﻮﺩ‬
‫ﺷﺮ ﺁﻥ ﺷﻮﻫﺮﺍﻥ ﺭﺍ ﺍﺯ ﺳﺮ ﺁﻥ ﺩﺧﺘﺮﺍﻥ ﻛﻮﺗﺎﻩ ﻛﻨﺪ‪ ،‬ﻭ ﻣﺎﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﭼﻨﮓ ﺷﻮﻫﺮﺍﻥ‬
‫ﺧﺎﺭﺝ ﻛﻨﺪ ﻭ ﻏﺎﻟﺒﺎً ﻣﺎﻝ ﺩﺧﺘﺮﺍﻥ ﺭﺍ ﺗﺼﺎﺣﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﻭﺑﻲﻋﺪﺍﻟﺘﻲ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺍﮔﺮ ﺧﻮﻑ ﺍﺯ ﺑﻲﻋﺪﺍﻟﺘﻲ ﺩﺍﺭﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺩﺧﺘﺮﺍﻥ ﻳﺘﻴﻢ ﺯﻧﺎﻥ ﺑﺰﺭگ ﺭﺍ‬
‫ﺑﺎﺯﺩﻭﺍﺝ ﺩﺭﺁﻭﺭﻳﺪ‪ ،‬ﻭ ﺍﺯ ﺩﺧﺘﺮﺍﻥ ﻳﺘﻴﻢ ﺻﺮﻓﻨﻈﺮ ﻛﻨﻴﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﻲﻋﺪﺍﻟﺘﻲ ﻧﻜﻨﻴﺪ‬
‫ﻭﻣﺎﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﺨﻮﺭﻳﺪﭼﻨﺎﻧﻜﻪ ﺁﻳﺔ ‪ 127‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻧﺎﺯﻝ ﺷﺪﻩ‬

‫ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ ‪     ‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‬
 ‫‪447‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻣﻌﻤﻮﻟﻲ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﺯﻥ ﻧﻜﺎﺡ ﻛﻨﻨﺪ ﻭ ﺍﺳﻼﻡ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﺯﻥ ﺭﺍ ﺑﺮﺍﻱ ﻣﺮﺩ‬
‫ﺟﺎﻳﺰ ﻧﺪﺍﻧﺴﺘﻪ‪.‬‬

‫‪    ‬‬

‫‪         ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻣﻬﺮﻳﻪﻫﺎﻱ ﺯﻧﺎﻥ ﺭﺍ ﺑﻪ ﻃﻴﺐ ﺧﺎﻃﺮ ﺑﺪﻫﻴﺪ ﺑﻌﻨﻮﺍﻥ ﻫﺪﻳﻪ ﻭ ﻋﻄﺎ )ﺑﺪﻭﻥ‬
‫ﺗﻮﻗﻊ(‪ ،‬ﭘﺲ ﺍﮔﺮ ﺑﻤﻴﻞ ﺧﻮﺩ ﺑﺮﺍﻱ ﺷﻤﺎ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ ﺭﺍ ﮔﺬﺷﺘﻨﺪ ﭘﺲ ﺁﻥ ﺭﺍ ﮔﻮﺍﺭﺍ ﻭ‬
‫ﺳﺎﺯﮔﺎﺭ ﺑﺨﻮﺭﻳﺪ‪(4).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻬﺮ ﺯﻥ ﺭﺍ ﺷﻮﻱ ﺍﻭ ﺑﺎﻳﺪ ﺑﺪﻭﻥ ﻛﻢ ﻭ ﻛﺴﺮ ﻭ ﺑﺪﻭﻥ‬
‫ﺗﻮﻗﻊ ﺑﺪﻫﺪ ﻭ ﻛﻢ ﻭ ﻛﺴﺮﻛﺮﺩﻥ ﺍﺯ ﺻﺪﺍﻗﻲ ﻛﻪ ﺿﻤﻦ ﻋﻘﺪ ﺫﻛﺮ ﺷﺪﻩ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‬

‫‪ ...   ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺧﻮﺩ ﺯﻧﺎﻥ ﭼﻴﺰﻱ ﺍﺯ ﻣﻬﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻴﻞ ﺧﻮﺩ ﺑﻪ‬
‫ﺷﻮﻫﺮﺍﻥ ﺑﺒﺨﺸﻨﺪ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫‪          ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻗﻮﺍﻡ ﻛﺎﺭ ﺷﻤﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻪ ﺳﻔﻬﺎء ﻣﻲﺩﻫﻴﺪ‪ ،‬ﻭ‬
‫ﺭﻭﺯﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻥ ﺍﻣﻮﺍﻝ ﺍﺳﺖ ﺑﺪﻫﻴﺪ ﻭ ﺑﭙﻮﺷﺎﻧﻴﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﺳﺨﻦ‬
‫ﻧﻴﻜﻮ ﺑﮕﻮﺋﻴﺪ‪(5).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺁﻳﻪ ﺩﻻﻟﺖ ﻣﻲﻛﻨﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﻳﻜﻲ ﺍﺯ ﻣﺤﺠﻮﺭﻳﻦ ﺍﺯ ﺗﺼﺮﻑ ﺩﺭ ﺍﻣﻮﺍﻝ‪ ،‬ﺳﻔﻴﻪ‬

‫ﺍﺳﺖ‪ .‬ﻭﺟﻤﻠﺔ‪ ...  :‬ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﻣﻜﻠﻔﻴﻦ ﻣﻲﺷﻮﺩ ﭼﻪ ﻛﺴﻲ ﻛﻪ ﻭﻻﻳﺖ ﺑﺮ ﺳﻔﻴﻪ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﭼﻪ ﻏﻴﺮ ﺍﻭ‪ ،‬ﺃﻣﺎ ﻇﻬﻮﺭ ﺻﺪﺭ ﻭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻃﺐ ﺍﻳﻦ ﺧﻄﺎﺏ‪ ،‬ﺍﻭﻟﻴﺎء‬
‫ﺳﻔﻴﻪ ﻣﻲﺑﺎﺷﻨﺪ ﺑﺪﻟﻴﻞ ﺟﻤﻠﺔ‪ ...  :‬ﻛﻪ ﻣﺨﺎﻃﺐ ﻭﻟﻲ ﺳﻔﻴﻪ ﺍﺳﺖ ﻭ ﺍﻭ ﺑﺎﻳﺪ ﺭﻭﺯﻱ‬

‫ﺳﻔﻴﻪ ﺭﺍ ﻣﺮﺗﺐ ﻛﻨﺪ‪ .‬ﺃﻣﺎ ﭼﺮﺍ ‪ ‬ﮔﻔﺘﻪ ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﺎﻝ ﺍﺯ ﺳﻔﻴﻪ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﺍﻭﻟﻴﺎء‪ ،‬ﺑﺮﺍﻱ‬
‫ﺍﻳﻨﻜﻪ ﻣﺎﻝ ﺩﺭ ﺗﺤﺖ ﺗﺼﺮﻑ ﺍﻭﻟﻴﺎء ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﺧﺪﺍ ﺍﻣﻮﺍﻝ ﺭﺍ ﺑﺮﺍﻱ ﻗﻮﺍﻡ ﻛﺎﺭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪448‬‬

‫ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻛﻪ ﺑﺎﻳﺪ ﺍﻣﻮﺍﻝ ﺩﺭ ﺧﺪﻣﺖ ﻭ ﺑﻪ ﻧﻔﻊ ﺟﺎﻣﻌﻪ ﻣﺼﺮﻑ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﺗﺼﺮﻑ ﺳﻔﻬﺎء ﺩﺭ ﺍﻣﻮﺍﻝ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ ﻭ ﺑﻌﻜﺲ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﭼﻨﺎﻧﭽﻪ ﺍﻓﺮﺍﺩ ﺳﻔﻴﻪ ﺭﺍ‬
‫ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮﺍﻥ ﻣﺎﻟﻚ ﻭﻣﺘﺼﺮﻑ ﺩﺭ ﺍﻣﻮﺍﻝ ﺑﺪﺍﻧﻴﻢ‪ ،‬ﺍﻳﻦ ﺳﻔﻴﻬﺎﻥ ﺍﻣﻮﺍﻝ ﺭﺍ ﻧﺎﺑﻮﺩ ﻭ ﺣﺘﻲ‬

‫ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻮﺳﻴﻠﺔ ﺁﻥ ﺍﻣﻮﺍﻝ ﺯﻳﺎﻧﻬﺎ ﻭ ﺧﺴﺎﺭﺍﺗﻲ ﻧﻴﺰ ﺑﻪ ﺍﺟﺘﻤﺎﻉ ﻭﺍﺭﺩ ﺳﺎﺯﻧﺪ‪ .‬ﻭﻛﻠﻤﺔ ‪‬‬

‫ﺩﺭ ﺟﻤﻠﺔ ‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﺯﺍﺻﻞ ﻣﺎﻝ ﻧﺒﺎﻳﺪ ﺑﻪ ﺳﻔﻴﻪ ﺩﺍﺩ‪ ،‬ﺯﻳﺮﺍ ﻣﻨﻬﺎ ﻧﻔﺮﻣﻮﺩﻩ‬
‫ﻭ ﺍﮔﺮ ﻣﻨﻬﺎ ﺑﻮﺩ ﻭ ﺍﺯ ﺍﺻﻞ ﻣﺎﻝ ﺑﻪ ﺍﻭ ﻣﻲﺩﺍﺩﻧﺪ ﻣﺎﻝ ﺍﻭ ﺗﻤﺎﻡ ﻣﻲﺷﺪ‪ ،‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺭ ﻣﺎﻝ ﺍﻭ ﻣﻌﺎﻣﻼﺗﻲ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ ﻭ ﺑﻪ ﻗﺪﺭ ﻧﻔﻘﺔ ﺳﻔﻴﻪ ﺩﺭﺁﻭﺭﻧﺪ ﻭ ﺑﻪ ﺍﻭ ﺑﺪﻫﻨﺪ‪ .‬ﻭ ﺫﻛﺮ‬
‫ﺳﻔﻴﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﻭﺻﻒ ﻣﺸﻌﺮ ﺑﺮ ﻋﻠﻴﺖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺳﻔﻪ ﻋﻠﺖ ﺣﺠﺮ ﺍﺳﺖ ﭼﻪ ﻗﺒﻞ‬
‫ﺍﺯ ﺑﻠﻮﻍ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﺑﻌﺪ‪ ،‬ﻭﻟﻮﺍﻳﻨﻜﻪ ﭘﺲ ﺍﺯ ﺑﻠﻮﻍ ﻋﺎﺭﺽ ﺷﺪﻩ ﺑﺎﺷﺪﻑ ﭼﻪ ﺣﺎﻛﻢ ﺣﻜﻢ‬
‫ﺑﻜﻨﺪ ﻭ ﭼﻪ ﻧﻜﻨﺪ‪ ،‬ﭘﺲ ﺑﻪ ﻣﺠﺮﺩ ﻇﻬﻮﺭ ﺳﻔﺎﻫﺖ ﺍﺯﻣﺎﻝ ﺧﻮﺩ ﻣﺤﺠﻮﺭ ﺍﺳﺖ‪ .‬ﻭﻛﻠﻤﺔ‬
‫‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﺧﺘﺼﺎﺹ ﺣﻜﻢ ﺣﺠﺮ ﺑﻪ ﺍﻣﻮﺍﻝ ﻧﻪ ﺩﺭ ﺣﻘﻮﻕ ﻭ ﻧﻪ ﺩﺭ ﻗﺼﺎﺹ ﻭ‬
‫ﻃﻼﻕ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ‪.‬‬

‫‪           ‬‬

‫‪             ‬‬

‫‪            ‬‬

‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻳﺘﻴﻤﺎﻥ ﺭﺍ ﺑﻴﺎﺯﻣﺎﺋﻴﺪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻪ ﺳﻦّ ﺯﻧﺎﺷﻮﺋﻲ ﺑﺮﺳﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺩﺭ‬
‫ﺍﻳﺸﺎﻥ ﺭﺷﺪﻱ ﻳﺎﻓﺘﻴﺪ ﭘﺲ ﻣﺎﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﺴﭙﺮﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺳﺮﺍﻑ ﻭ ﺷﺘﺎﺏ ﺍﺯ‬
‫ﺑﻴﻢ ﺁﻧﻜﻪ ﺑﺰﺭگ ﺷﻮﻧﺪ ﺻﺮﻑ ﻣﻜﻨﻴﺪ‪ ،‬ﻭ ﻫﺮ ﻛﻪ ﻏﻨﻲ ﺑﺎﺷﺪ ﭘﺲ ﺑﺎﻳﺪ ﻋﻔﺖ ﺟﻮﻳﺪ ﻭ ﻫﺮ ﻛﻪ‬
‫ﻓﻘﻴﺮ ﺍﺳﺖ ﺑﺎﻳﺪ ﺑﻪ ﻃﻮﺭ ﭘﺴﻨﺪﻳﺪﻩ ﺻﺮﻑ ﻛﻨﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺍﻣﻮﺍﻟﺸﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻳﺪ ﺑﺮ‬
‫ﺁﻧﺎﻥ ﮔﻮﺍﻩ ﮔﻴﺮﻳﺪ‪ ،‬ﻭﺧﺪﺍ ﺑﺮﺍﻱ ﺭﺳﻴﺪﮔﻲ ﺑﻪ ﺣﺴﺎﺏ ﻛﺎﻓﻲ ﺍﺳﺖ‪(6).‬‬
 ‫‪449‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﺎﻳﺪ ﻳﺘﻴﻢ ﺭﺍ ﺁﺯﻣﺎﻳﺶ ﻣﺎﻟﻲ ﻛﺮﺩ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻣﻮﺍﻝ ﺍﻭﺳﺖ‪ ،‬ﭘﺲ ﺩﺭ ﺣﻀﻮﺭ ﻃﻔﻞ ﺑﺎ ﻣﺸﻮﺭﺕ ﺍﻭ ﻣﻌﺎﻣﻠﻪ ﻛﻨﻨﺪ ﺍﮔﺮ‬
‫ﺩﻳﺪﻥ ﺿﺮﺭ ﻭ ﻧﻔﻊ ﻣﻌﺎﻣﻠﻪ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﺑﺎﻳﺪ ﻣﺎﻝ ﺍﻭ ﺭﺍ ﺑﺪﺳﺖ ﺍﻭ ﺩﻫﻨﺪ ﺑﺪﻟﻴﻞ ﺟﻤﻠﺔ‪:‬‬

‫‪ ،...  ‬ﻭ ﺍﺯ ﻣﻔﻬﻮﻡ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﮔﺮ ﺭﺷﺪ ﻓﻜﺮﻱ ﻧﺪﺍﺷﺖ ﻧﺒﺎﻳﺪ ﻣﺎﻝ‬

‫ﺍﻭ ﺭﺍ ﺑﺪﺳﺖ ﺍﻭ ﺩﺍﺩ ﻭﻟﻮ ﺍﻳﻨﻜﻪ ﭘﺲ ﺍﺯ ﺑﻠﻮﻍ ﺑﺎﺷﺪ ﻭﻣﻘﺼﻮﺩ ﺍﺯ ‪   ‬ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﻗﺪﺭﺕ ﺑﺮ ﺍﺯﺩﻭﺍﺝ ﻭ ﻧﻜﺎﺡ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﻭ ﻧﺸﺎﻧﺔ ﺁﻥ ﺧﺮﻭﺝ ﻣﻨﻲ ﻭ ﺍﺣﺘﻼﻡ ﺍﺳﺖ ﻭ ﻧﺸﺎﻧﺔ‬
‫ﺩﻳﮕﺮ ﺭﻭﺋﻴﺪﻥ ﻣﻮﻱ ﻋﺎﻧﻪ ﻭ ﻛﻠﻔﺖ ﺷﺪﻥ ﺻﻮﺕ ﻭ ﺑﺎﺭﻳﻚﺷﺪﻥ ﺳﺮ ﺩﻣﺎﻍ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﻫﺮ ﻳﻚ‬

‫ﺍﺯ ﺍﻳﻨﻬﺎ ﻛﺎﺷﻒ ﺗﺎﻡ ﻧﻴﺴﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﺳﺎﻝ‪ .‬ﻭ ﻛﻠﻤﺔ ‪ ‬ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﺷﺎﻣﻞ‬

‫ﺩﺧﺘﺮ ﻳﺘﻴﻢ ﻧﻴﺰ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﻧﺸﺎﻧﺔ ﺑﻠﻮﻍ ﺍﻭ ﺣﻴﺾ ﻭ ﺭﺷﺪ ﻋﻘﻠﻲ ﺍﺳﺖ‪ .‬ﻭ ﻓﺎء ‪‬‬

‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺪﻭﻥ ﻣﻌﻄﻠﻲ ﻭ ﺑﺪﻭﻥ ﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﺭﺷﺪ ﻣﺎﻝ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺪﻫﻨﺪ‪ .‬ﻭ‬

‫ﺟﻤﻠﺔ‪ ...     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺍﺳﺮﺍﻑ ﻭ ﻋﺠﻠﻪ ﺑﺎﻳﺪ ﻣﺎﻝ ﺍﻭ‬
‫ﺭﺍ ﻧﺨﻮﺭﻧﺪ ﻭﺃﻣﺎ ﺑﻪ ﻃﻮﺭ ﻣﺨﺎﻟﻄﻪ ﻛﻪ ﺑﻪ ﺻﺮﻓﺔ ﻳﺘﻴﻢ ﺑﺎﺷﺪ ﺧﻮﺭﺩﻥ ﻭﻟﻲ ﻣﺎﻝ ﺍﻭ ﺭﺍ ﺍﺷﻜﺎﻝ‬

‫ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ‪ ،  :‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﻣﻮﻗﻊ ﺳﭙﺮﺩﻥ ﻣﺎﻝ ﺍﻭ ﺑﺎﻳﺪ‬
‫ﺷﺎﻫﺪ ﮔﺮﻓﺖ ﺑﺮﺍﻱ ﺩﻓﻊ ﺗﻬﻤﺖ ﺍﺯ ﻭﻟﻲ ﻛﻪ ﻧﮕﻮﻳﻨﺪ ﻣﺎﻝ ﺍﻭ ﺭﺍ ﺧﻮﺭﺩﻩ ﻭ ﺍﮔﺮ ﻃﻔﻞ ﻣﻨﻜﺮ ﺷﺪ‬
‫ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻗﺴﻢ ﻧﺒﺎﺷﺪ‪.‬‬

‫‪         ‬‬

‫‪           ‬‬
‫*‬

‫‪         ‬‬

‫‪           ‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪450‬‬

‫‪          ‬‬
‫*‬

‫‪       ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﻱ ﻣﺮﺩﺍﻥ ﺑﻬﺮﻩﺍﻱ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﻭﺍﻟﺪﻳﻦ ﻭ ﻧﺰﺩﻳﻜﺎﻥ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺑﺮﺍﻱ ﺯﻧﺎﻥ‬
‫ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﺁﻧﭽﻪ ﻭﺍﻟﺪﻳﻦ ﻭﻧﺰﺩﻳﻜﺎﻥ ﮔﺬﺍﺭﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﻛﻢ ﺑﺎﺷﺪ ﺍﺯ ﺁﻥ ﻭ ﻳﺎ ﺯﻳﺎﺩ‪ ،‬ﺑﻬﺮﺓ ﻭﺍﺟﺐ‬
‫ﺷﺪﻩ)‪ (7‬ﻭ ﭼﻮﻥ ﻧﺰﺩﻳﻜﺎﻥ ﻭﻳﺘﻴﻤﺎﻥ ﻭ ﻓﻘﻴﺮﺍﻥ ﻭﻗﺖ ﻗﺴﻤﺖ ﺣﺎﺿﺮ ﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﺯ‬
‫ﺁﻥ ﺭﻭﺯﻱ ﺩﻫﻴﺪ ﻭ ﺳﺨﻦ ﭘﺴﻨﺪﻳﺪﻩ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﮕﻮﺋﻴﺪ)‪ (8‬ﻭ ﺑﺎﻳﺪ ﺑﺘﺮﺳﻨﺪ ﺁﻧﺎﻧﻜﻪ ﺍﮔﺮ ﺍﺯ ﭘﺲ‬
‫ﺧﻮﺩ ﻓﺮﺯﻧﺪﺍﻥ ﻧﺎﺗﻮﺍﻧﻲ ﺑﮕﺬﺍﺭﻧﺪ ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﺘﺮﺳﻨﺪ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻨﺪ ﻭﺳﺨﻦ‬
‫ﺍﺳﺘﻮﺍﺭ ﺑﮕﻮﻳﻨﺪ)‪ (9‬ﺑﺮﺍﺳﺘﻲ ﺁﻧﺎﻧﻜﻪ ﺍﻣﻮﺍﻝ ﻳﺘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺳﺘﻢ ﻣﻲﺧﻮﺭﻧﺪ ﻫﻤﺎﻧﺎ ﺩﺭ ﺩﺭﻭﻧﻬﺎﻱ‬
‫ﺧﻮﺩ ﺁﺗﺶ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﺑﻪ ﺯﻭﺩﻱ ﺩﺭ ﺁﺗﺶ ﺳﻮﺯﺍﻥ ﺩﺭﺁﻳﻨﺪ‪(10).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺩﺭ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺍﻃﻔﺎﻝ ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﺍﺭﺙ ﻣﺤﺮﻭﻡ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻣﻲﮔﻔﺘﻨﺪ‬
‫ﺁﻧﻜﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺟﻨﮓ ﺷﻤﺸﻴﺮ ﻭﻧﻴﺰﻩ ﺑﻜﺎﺭ ﺑﺮﺩ ﺍﺭﺙ ﻣﻲﺑﺮﺩ ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺁﻳﺔ ‪ 7‬ﻓﺮﻣﻮﺩﻩ‬
‫ﺩﺭ ﺍﺭﺙﺑﺮﺩﻥ ﺯﻥ ﻭﻣﺮﺩ ﻓﺮﻗﻲ ﻧﺪﺍﺭﻧﺪ ﭼﻪ ﻛﻢ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﺯﻳﺎﺩ‪ ،‬ﻭ ﺩﺭ ﺁﻳﺔ ‪ 8‬ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ‬
‫ﺍﮔﺮ ﺩﺭ ﻭﻗﺖ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ﻧﺰﺩﻳﻜﺎﻥ ﻣﻴ‪‬ﺖ ﻛﻪ ﺍﺯ ﻭﺭ‪‬ﺍﺙ ﻧﻴﺴﺘﻨﺪ ﻭ ﻳﺎ ﻳﺘﻴﻢ ﻭ ﻣﺴﻜﻴﻨﻲ ﺣﺎﺿﺮ‬
‫ﺑﻮﺩﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﻣﺤﺮﻭﻡ ﻧﮕﺮﺩﺍﻧﻴﺪ‪ .‬ﻭ ﺩﺭ ﺁﻳﺔ ‪ 9‬ﺗﻬﺪﻳﺪ ﻧﻤﻮﺩﻩ ﺩﻭ ﺩﺳﺘﻪ ﺭﺍ؛ ﺃﻭﻝ‪ :‬ﺁﻧﺎﻧﻜﻪ‬
‫ﻓﺮﺯﻧﺪﺍﻥ ﺻﻐﻴﺮ ﺿﻌﻴﻒ ﺩﺍﺭﻧﺪ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻗﻴ‪‬ﻤﻲ ﻧﺼﺐ ﻛﻨﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﻭﻗﻒ ﻭﻳﺎ‬
‫ﻭﺻﻴﺖ ﺑﺮﺍﻱ ﻏﻴﺮ ﺁﻧﺎﻥ ﻧﻜﻨﻨﺪ‪ .‬ﺩﻭﻡ‪ :‬ﺗﻬﺪﻳﺪ ﻧﻤﻮﺩﻩ ﻗﻴ‪‬ﻢﻫﺎ ﻭ ﺍﻭﺻﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﺻﻐﺎﺭ ﺭﺍ ﻛﻪ ﺍﺯ‬
‫ﺧﺪﺍ ﺑﺘﺮﺳﻨﺪ ﻭ ﺑﺎ ﺻﻐﻴﺮﺍﻥ ﺑﻪ ﻇﻠﻢ ﺭﻓﺘﺎﺭ ﻧﻜﻨﻨﺪ ﻛﻪ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﻓﺮﺯﻧﺪﺍﻥ ﺻﻐﺎﺭ ﺧﻮﺩﺷﺎﻥ‬
‫ﭼﻨﻴﻦ ﮔﺮﻓﺘﺎﺭ ﻭ ﺯﻳﺮﺩﺳﺖ ﺷﻮﻧﺪ‪.‬‬

‫‪             ‬‬

‫‪              ‬‬

‫‪               ‬‬

‫‪               ‬‬
 ‫‪451‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪               ‬‬
‫*‬
‫‪   ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺷﻤﺎ ﺭﺍ ﺳﻔﺎﺭﺵ ﻣﻲﻛﻨﺪ ﺩﺭﺑﺎﺭﺓ ﻓﺮﺯﻧﺪﺍﻧﺘﺎﻥ ﻛﻪ ﺑﺮﺍﻱ ﭘﺴﺮ ﻣﺎﻧﻨﺪ‬
‫ﻧﺼﻴﺐ ﺩﻭ ﺩﺧﺘﺮ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺩﺧﺘﺮﺍﻥ ﺑﻴﺶ ﺍﺯ ﺩﻭ ﺗﻦ ﺷﺪﻧﺪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺩﻭ ﺛﻠﺚ‬
‫ﻣﺎﺗﺮﻙ‪ ،‬ﻭ ﺍﮔﺮ ﻳﻜﻲ ﺷﺪ ﺑﺮﺍﻱ ﺍﻭ ﻧﺼﻒ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻭﺍﻟﺪﻳﻦ ﻣﻴﺖ ﺑﺮﺍﻱ ﻫﺮ ﻳﻚ ﺳﺪﺱ‬
‫ﻣﺎﺗﺮﻙ ﺍﺳﺖ ﺍﮔﺮ ﺑﺮﺍﻱ ﻣﻴﺖ ﻓﺮﺯﻧﺪﻱ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻓﺮﺯﻧﺪﻱ ﻧﺪﺍﺭﺩ ﻭ ﻭﺍﺭﺙ ﺍﻭ ﻭﺍﻟﺪﻳﻦ ﺍﻭ‬
‫ﺑﻮﺩﻧﺪ ﭘﺲ ﺑﺮﺍﻱ ﻣﺎﺩﺭ ﺍﻭ ﺛﻠﺚ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺑﺮﺍﻱ ﻣﻴﺖ ﺑﺮﺍﺩﺭﺍﻧﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺎﺩﺭ ﺍﻭ‬
‫ﺳﺪﺱ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﻭﺻﻴﺘﻲ ﻛﻪ ﻣﻴﺖ ﻭﺻﻴﺖ ﺑﻪ ﺁﻥ ﻣﻲﻛﻨﺪ ﻭ ﻳﺎ ﺩﻳﻨﻲ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﭘﺪﺭﺍﻧﺘﺎﻥ‬
‫ﻭ ﻳﺎ ﻓﺮﺯﻧﺪﺍﻧﺘﺎﻥ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﺪﺍﻡ ﻳﻚ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻬﺖ ﻧﻔﻊ ﺑﻪ ﺷﻤﺎ ﻧﺰﺩﻳﻜﺘﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ‬
‫ﺗﻘﺴﻴﻢ ﻭﺍﺟﺐﺷﺪﻩﺍﻱ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ‪ ،‬ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺩﺍﻧﺎ ﻭ ﺣﻜﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪(11).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﺭﺙ ﻃﺒﻖ ﺩﺳﺘﻮﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻭﺭﺛﻪ ﺳﻪ ﺩﺳﺘﻪ ﻣﻲﺷﻮﻧﺪ‪ :‬ﺩﺳﺘﺔ ﺍﻭﻝ ﻓﺮﺯﻧﺪﺍﻥ ﻭ‬
‫ﻭﺍﻟﺪﻳﻦ ﻛﻪ ﺗﺎ ﻳﻜﻲ ﺍﺯ ﺍﻓﺮﺍﺩ ﺍﻳﻦ ﺩﺳﺘﻪ ﺑﺎﺷﻨﺪ ﺍﺭﺙ ﺑﻪ ﺩﻭ ﺩﺳﺘﺔ ﺩﻳﮕﺮ ﻧﻤﻲﺭﺳﺪ‪ .‬ﺣﺎﻝ ﺩﺭ‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺟﻤﻠﺔ‪     :‬ﻣﻲﮔﻮﻳﺪ ﺍﮔﺮ ﻣﻴﺘﻲ ﺩﺍﺭﺍﻱ ﭘﺴﺮ ﻭ ﺩﺧﺘﺮ ﺍﺳﺖ‪،‬‬
‫ﭘﺴﺮ ﺩﻭ ﻣﻘﺎﺑﻞ ﺩﺧﺘﺮ ﺍﺭﺙ ﻣﻲﺑﺮﺩ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻭﺍﺭﺙ ﻣﻴﺖ ﻣﻨﺤﺼﺮ ﺑﻪ ﻳﻚ ﭘﺴﺮ ﺍﺳﺖ ﻛﻪ‬
‫ﺗﻤﺎﻡ ﻣﺎﺗﺮﻙ ﺍﺯ ﺍﻭﺳﺖ ﻭ ﺍﮔﺮ ﻫﻢ ﭘﺴﺮ ﺩﺍﺭﺩ ﻭ ﻫﻢ ﺩﺧﺘﺮ‪ ،‬ﭘﺴﺮ ﺩﻭ ﻣﻘﺎﺑﻞ ﺩﺧﺘﺮ ﻣﻲﺑﺮﺩ‪ ،‬ﻛﻪ‬
‫ﺍﮔﺮ ﻳﻚ ﭘﺴﺮ ﺩﺍﺭﺩ ﻭ ﻳﻚ ﺩﺧﺘﺮ ﻣﺎﻝ ﺳﻪ ﻗﺴﻢ ﻣﻲﺷﻮﺩ ﻳﻚ ﻗﺴﻢ ﺍﺯ ﺩﺧﺘﺮ ﻭ ﺩﻭ ﻗﺴﻢ ﺍﺯ‬
‫ﭘﺴﺮ‪ ،‬ﻭ ﺍﮔﺮ ﺩﻭ ﭘﺴﺮ ﺩﺍﺭﺩ ﻭ ﻳﻚ ﺩﺧﺘﺮ‪ ،‬ﻣﺎﻝ ﺍﻭ ﭘﻨﺞ ﻗﺴﻢ ﻣﻲﺷﻮﺩ ﺑﻬﺮ ﭘﺴﺮﻱ ﺩﻭ ﺳﻬﻢ ﻭ‬
‫ﺑﻪ ﺩﺧﺘﺮ ﻳﻚ ﺳﻬﻢ‪ ،‬ﻭ ﺍﮔﺮ ﻳﻚ ﭘﺴﺮ ﺩﺍﺭﺩ ﻭ ﺩﻭ ﺩﺧﺘﺮ ﻣﺎﻝ ﭼﻬﺎﺭ ﺳﻬﻢ ﻣﻲﺷﻮﺩ ﺩﻭ ﺳﻬﻢ ﺍﺯ‬

‫ﭘﺴﺮ ﻭ ﺩﻭ ﺳﻬﻢ ﺍﺯ ﺩﻭ ﺩﺧﺘﺮ ﺑﻬﺮ ﺩﺧﺘﺮﻱ ﻳﻚ ﺳﻬﻢ‪ .‬ﻭ ﺟﻤﻠﺔ‪    :‬‬

‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻭﺍﺭﺙ ﻣﻴﺖ ﭼﻨﺪ ﺩﺧﺘﺮ ﺷﺪﻧﺪ ﺩﻭ ﺛﻠﺚ ﻣﺎﺗﺮﻙ ﺭﺍ ﻣﻲﺑﺮﻧﺪ ﻭ‬
‫ﺍﮔﺮ ﻳﻜﺪﺧﺘﺮ ﺑﺎﺷﺪ ﻧﺼﻒ ﺭﺍ ﻣﻲﺑﺮﺩ‪ ،‬ﻭ ﺃﻣﺎ ﺍﮔﺮ ﺩﻭ ﺩﺧﺘﺮ ﺑﺎﺷﻨﺪ ﺁﻧﻬﺎ ﻧﻴﺰ ﺩﻭ ﺛﻠﺚ ﻣﻲ ﺑﺮﻧﺪ‬
‫ﺑﺪﻟﻴﻞ ‪    ‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻧﺼﻴﺐ ﻫﺮ ﺩﺧﺘﺮﻱ ﺑﺎ ﺑﻮﺩﻥ ﭘﺴﺮ ﺛﻠﺚ ﺑﺎﺷﺪ‪،‬‬
‫ﭘﺲ ﺑﺎ ﺑﻮﺩﻥ ﺩﺧﺘﺮﻱ ﺩﻳﮕﺮ ﺑﻮﻥ ﭘﺴﺮ ﻧﻴﺰ ﺑﺎﻳﺪ ﺛﻠﺚ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﻫﺮﺩﺧﺘﺮﻱ ﺑﺎﻳﺪ ﺳﻬﻤﺶ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 452

...     :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﺛﻠﺚ ﺑﺎﺷﺪ ﻭ ﻣﻲﺷﻮﺩ ﺩﻭ ﺩﺧﺘﺮ ﺩﻭ ﺛﻠﺚ‬
‫ ﺳﻬﻢ ﻫﺮ ﻳﻚ ﺍﺯ ﭘﺪﺭ ﻭﻣﺎﺩﺭ ﺳﺪس‬،‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻣﻴﺖ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺩﺍﺭﺩ ﺑﺎ ﺍﻭﻻﺩ‬
‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻣﻴﺖ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺷﺖ‬...      :‫ ﻭ ﺟﻤﻠﺔ‬،‫ﻣﻲﺷﻮﺩ‬
‫ ﻭ ﺍﮔﺮ ﻛﻼﻟﻪ ﺩﺍﺷﺖ ﺑﺎﺯ ﻫﻤﺎﻥ ﺳﺪﺱ ﺭﺍ‬،‫ﻣﺎﺩﺭ ﺛﻠﺚ ﻣﻲﺑﺮﺩ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻛﻼﻟﻪ ﻧﺒﺎﺷﺪ‬
‫ ﭘﺲ ﺩﺭ ﺗﻘﺴﻴﻢ ﺳﻬﻢ ﭘﺪﺭ ﻭﻣﺎﺩﺭ ﺭﺍ ﻣﻲﺩﻫﻨﺪ ﻭ ﺑﺎﻗﻲ ﺭﺍ ﻫﻤﺎﻧﻄﻮﺭﻳﻜﻪ ﺁﻳﻪ ﺍﺷﺎﺭﻩ‬.‫ﻣﻲﺑﺮﺩ‬

،‫ ﺗﺎ ﺁﺧﺮ‬...   :‫ ﻭ ﺟﻤﻠﺔ‬.‫ﻛﺮﺩﻩ ﺑﻪ ﺍﻭﻻﺩ ﺗﻘﺴﻴﻢ ﻣﻲﻛﻨﻨﺪ ﺍﮔﺮ ﺍﻭﻻﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
‫ ﭘﺲ‬،‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ﭘﺲ ﺍﺯ ﻋﻤﻞ ﺑﻪ ﻭﺻﻴﺖ ﻭ ﭘﺲ ﺍﺯ ﺩﺍﺩﻥ ﺩﻳﻦ ﻣﻴﺖ ﺍﺳﺖ‬
‫ ﺍﮔﺮ ﭼﻴﺰﻱ ﺍﺯ ﻣﺎﺗﺮﻙ ﻣﺎﻧﺪﻩ‬.‫ﺑﺎﻳﺪ ﺩﻳﻦ ﻣﻴﺖ ﺭﺍ ﺑﺪﻫﻨﺪ ﻭ ﻭﺻﻴﺖ ﺍﻭ ﺭﺍ ﻧﻴﺰ ﻣﺮﺍﻋﺎﺕ ﻛﻨﻨﺪ‬
‫ﺗﻘﺴﻴﻢ ﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﻋﻘﻞ ﻧﺎﻗﺺ ﺧﻮﺩ ﻃﻮﺭ ﺩﻳﮕﺮﻱ ﻛﻪ ﺧﺪﺍ ﻧﻔﺮﻣﻮﺩﻩ‬
‫ ﻳﻌﻨﻲ ﺷﻤﺎ ﺍﻓﺮﺍﺩ‬،‫ ﻣﻲﺑﺎﺷﺪ‬      :‫ﺗﻘﺴﻴﻢ ﻛﻨﺪ ﺟﻮﺍﺏ ﺍﻭ ﺟﻤﻠﺔ‬
‫ ﭘﺲ ﺗﺴﻠﻴﻢ‬،‫ﺑﺸﺮ ﻧﻤﻲﺩﺍﻧﻴﺪ ﻛﺪﺍﻣﻴﻚ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻭﻻﺩ ﺑﺮﺍﻱ ﺷﻤﺎ ﻧﺎﻓﻊﺗﺮ ﻭ ﻳﺎ ﻧﺰﺩﻳﻜﺘﺮﻧﺪ‬
:‫ﺳﺨﻦ ﺧﺪﺍ ﺑﺎﺷﻴﺪ ﺯﻳﺮﺍ ﺗﻘﺴﻴﻤﺎﺕ ﺇﻟﻬﻲ ﺍﺯ ﺭﻭﻱ ﻋﻠﻢ ﻭﺣﻜﻤﺖ ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ‬

.    

             

              

             

              

             

             

            
12
 ‫‪453‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﻧﺼﻒ ﺁﻧﭽﻪ ﺯﻧﺎﻥ ﺷﻤﺎ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﺍﮔﺮ ﺑﺮﺍﻱ ﺯﻧﺎﻥ‬
‫ﻓﺮﺯﻧﺪﻱ ﻧﺒﺎﺷﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺁﻥ ﺯﻧﺎﻥ ﻓﺮﺯﻧﺪﻱ ﺩﺍﺷﺘﻨﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﭼﻬﺎﺭ ﻳﻚ ﻣﺎﺗﺮﻙ ﺍﻳﺸﺎﻥ‬
‫ﺍﺳﺖ ﭘﺲ ﺍﺯ ﻭﺻﻴﺘﻲ ﻛﻪ ﺑﻨﻤﺎﻳﻨﺪ ﻭﻳﺎ ﺩﻳﻨﻲ ﻛﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺯﻧﺎﻧﺘﺎﻥ ﭼﻬﺎﺭ ﻳﻚ ﺍﺯ‬
‫ﻣﺎﺗﺮﻙ ﺷﻤﺎﺳﺖ ﺍﮔﺮ ﺑﺮﺍﻱ ﺷﻤﺎ ﻓﺮﺯﻧﺪﻱ ﻧﺒﺎﺷﺪ ﭘﺲ ﺍﮔﺮ ﺑﺮﺍﻱ ﺷﻤﺎ ﻓﺮﺯﻧﺪﻱ ﺑﻮﺩ ﺑﺮﺍﻱ‬
‫ﺯﻧﺎﻥ ﻫﺸﺖ ﻳﻚ ﺍﺯ ﻣﺎﺗﺮﻙ ﺷﻤﺎﺳﺖ ﭘﺲ ﺍﺯ ﻭﺻﻴﺘﻲ ﻛﻪ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﻨﻴﺪ ﻭ ﻳﺎ ﺩ‪‬ﻳﻦ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﻣﺮﺩﻱ ﺍﺭﺙ ﺑﺮﺩﻩ ﺷﻮﺩ ﺍﺯ ﺟﻬﺖ ﻛﻼﻟﻪ ﻭ ﻳﺎ ﺯﻧﻲ ﻭ ﺑﺮﺍﻱ ﺁﻥ ﻣﺮﺩ ﻣﻴﺖ ﺑﺮﺍﺩﺭ ﻭ ﻳﺎ ﺧﻮﺍﻫﺮﻱ‬
‫ﺑﺎﺷﺪ ﺑﺮﺍﻱ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺳﺪﺱ ﺍﺳﺖ ﭘﺲ ﺍﮔﺮ ﺯﻳﺎﺩﺗﺮ ﺍﺯ ﺍﻳﻦ ﺑﻮﺩﻧﺪ ﭘﺲ ﺍﻳﺸﺎﻥ ﺩﺭ‬
‫ﺛﻠﺚ ﺷﺮﻳﻜﻨﺪ ﭘﺲ ﺍﺯ ﻭﺻﻴﺘﻲ ﻛﻪ ﺑﻪ ﺁﻥ ﻭﺻﻴﺖ ﺷﺪﻩ ﻭ ﻳﺎ ﺩﻳﻨﻲ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺁﻥ ﻭﺻﻴﺖ‬
‫ﺿﺮﺭﻱ ﻭﺍﺭﺩ ﻧﺸﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻭﺻﻴﺖ ﺇﻟﻬﻲ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﻧﻤﻮﺩﻩ ﻭﺻﻴﺘﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ‬
‫ﺩﺍﻧﺎﻱ ﺑﺮﺩﺑﺎﺭ ﺍﺳﺖ‪(12).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﭘﺲ ﺍﺯ ﺗﻌﻴﻴﻦ ﺳﻬﻢ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﺍﺯ ﻣﺎﺗﺮﻙ‪ ،‬ﺑﻴﺎﻥ ﻧﻤﻮﺩﻩ ﺳﻬﻢ ﻃﺒﻘﺔ‬
‫ﺩﻭﻡ ﺍﺯ ﺍﺭﺙ ﺭﺍ ﻛﻪ ﺑﺮﺍﺩﺭ ﻭﺧﻮﺍﻫﺮ ﺑﺎﺷﻨﺪ‪ .‬ﻭ ﺍﺯ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﺑﺎ‬
‫ﻫﺮ ﻃﺒﻘﻪﺍﻱ ﺍﺯ ﻭﺭﺍﺙ ﺑﺎﺷﻨﺪ ﺍﺭﺙ ﻣﻲﺑﺮﻧﺪ‪ ،‬ﻭ ﺍﺭﺙ ﺍﺯ ﺍﺻﻞ ﻣﺎﺗﺮﻙ ﺍﻟﻤﻴﺖ ﻣﻲﺑﺎﺷﺪ ﺑﺪﻟﻴﻞ‬
‫ﺟﻤﻠﺔ ‪  ‬ﻭﺟﻤﻠﺔ ‪ . ‬ﻭﻧﻴﺰ ﺟﻤﻠﺔ‪   :‬ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ‬
‫ﺷﺎﻣﻞ ﻣﻲﺷﻮﺩ ﺯﻣﻴﻦ ﺧﺎﻧﻪ ﻭ ﺑﺎﻍ ﺭﺍ ﻫﺮﮔﺎﻩ ﺯﻭﺝ ﭼﻨﻴﻦ ﺍﻣﻼﻛﻲ ﺩﺍﺷﺘﻪ‪ ،‬ﻭ ﻓﻮﺕ ﻧﻤﻮﺩﻩ‪ ،‬ﻛﻪ‬
‫ﻃﺒﻖ ﺁﻳﻪ ﺯﻭﺟﻪ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﺍﺭﺙ ﻣﻲﺑﺮﺩ ﺯﻳﺮﺍ ﺟﺰء ﻣﺎﺗﺮﻙ ﺯﻭﺝ ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ ﺍﺭﺙ ﺑﺮﺍﺩﺭ ﻭ‬
‫ﺧﻮﺍﻫﺮ‪ ،‬ﭘﺲ ﺩﻭ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺁﻧﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻳﻜﻲ ﻫﻤﻴﻦ ﺁﻳﺔ ‪ 12‬ﻭ ﺩﻳﮕﺮ ﺁﻳﺔ ‪ 176‬ﻛﻪ ﺩﺭ‬
‫ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺃﻣﺎ ﺍﻳﻦ ﺁﻳﻪ ﻛﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻛﻼﻟﻪ ﺧﻮﺍﻧﺪﻩ ﻛﻪ ﺑﻪ ﻣﻌﻨﻲ ﺑﺴﺘﮕﺎﻥ‬

‫ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﻮﺍﻫﺮ ﻭ ﺑﺮﺍﺩﺭ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻣﻴﺖ ﻣﻲﺑﺎﺷﻨﺪ‪ .‬ﺍﺯ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﮔﺮ ﻭﺍﺭﺙ ﻣﻴﺖ ﻳﻚ ﺑﺮﺍﺩﺭ ﺃﻣﻲ ﺑﺎﺷﺪ ﻓﻘﻂ ﻭ ﻳﺎ ﻳﻚ ﺧﻮﺍﻫﺮ‬
‫ﺍﻣﻲ ﻓﻘﻂ‪ ،‬ﭘﺲ ﻳﻚ ﺳﺪﺱ ﺭﺍ ﻣﻲﺑﺮﺩ ﺑﺎﻟﻔﺮﺽ ﻳﻌﻨﻲ ﻃﺒﻖ ﻓﺮﻳﻀﺔ ﻗﺮﺁﻧﻲ ﻭ ﺑﺎﻗﻲ ﻣﺎﻝ ﺭﺍ‬
‫ﭼﻮﻥ ﻣﻴﺖ ﻭﺍﺭﺙ ﺩﻳﮕﺮﻱ ﻧﺪﺍﺭﺩ ﻧﻴﺰ ﺑﻪ ﺍﻭ ﻣﻲﺩﻫﻨﺪ ﺑﺎﻟﺮﺩ‪ ،‬ﻳﻌﻨﻲ ﺑﻮﺍﺳﻄﺔ ﻋﺪﻡ ﻭﺍﺭﺙ ﺑﻪ ﺍﻭ‬

‫ﺭﺩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻳﻚ ﺑﺮﺍﺩﺭ ﻭﻳﺎ ﻳﻚ ﺧﻮﺍﻫﺮ ﺑﻴﺸﺘﺮ ﺑﺎﺷﻨﺪ‪ .‬ﻃﺒﻖ ﻗﺎﻧﻮﻥ ‪ ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪454‬‬

‫‪ ... ‬ﺷﺮﻳﻜﻨﺪ ﺩﺭ ﺛﻠﺚ ﻣﺎﻝ ﺑﺎﻟﻔﺮﺽ‪ ،‬ﻭ ﺑﺎﻗﻲ ﻣﺎﻝ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﻲﺩﻫﻨﺪ ﺑﺎﻟﺮﺩ‪ ،‬ﻭ‬
‫ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﺑﻪ ﺗﺴﺎﻭﻱ ﺗﻘﺴﻴﻢ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺁﻳﻪ ﺩﺭﺑﺎﺭﺓ ﺧﻮﺍﻫﺮ ﻭ ﺑﺮﺍﺩﺭ ﺃﻣ‪‬ﻲ ﻳﻌﻨﻲ‬
‫ﻣﺎﺩﺭﻱ ﻧﺎﺯﻝ ﺷﺪﻩ ﺣﻜﻢ ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺃﻣﻲ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﻭ ﺃﻣﺎ ﺧﻮﺍﻫﺮ ﻭ‬
‫ﺑﺮﺍﺩﺭ ﺃﺑﻲ ﻭ ﻳﺎ ﺍﺑﻮﻳﻨﻲ ﺩﺭ ﺁﻳﺔ ‪ 176‬ﺫﻛﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻭ ﺑﺎﻗﻲ ﻣﺴﺎﺋﻞ ﺍﺭﺙ ﻛﻼﻟﺔ ﺃﻣﻲ‬
‫ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺭﺳﺎﻟﺔ "اﺣﮑﺎم اﻟﻘﺮآن" ﻣﺎ‪.‬‬

‫‪           ‬‬

‫‪          ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻳﻦ ﺍﺳﺖ ﺣﺪﻭﺩ ﺧﺪﺍ ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﻭ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﻛﻨﺪ ﺍﻭ‬
‫ﺭﺍ ﺑﻪ ﺑﻮﺳﺘﺎﻧﻬﺎﻳﻲ ﺩﺍﺧﻞ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺁﻥ ﻧﻬﺮﻫﺎ ﺟﺎﺭﻱ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﺁﻥ‬
‫ﺟﺎﻭﻳﺪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻛﺎﻣﻴﺎﺑﻲ ﺑﺰﺭگ ﺍﺳﺖ)‪ (13‬ﻭ ﺁﻧﻜﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﻭ ﺭﺍ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻛﻨﺪ‬
‫ﻭﺍﺯ ﺣﺪﻭﺩ ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﻭ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻭﺍﺭﺩ ﺳﺎﺯﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﺁﻥ ﺟﺎﻭﻳﺪ‬
‫ﺑﺎﺷﺪ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﻋﺬﺍﺑﻲ ﺍﺳﺖ ﺧﻮﺍﺭﻛﻨﻨﺪﻩ‪(14).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﻗﻮﺍﻧﻲ ﺍﺭﺙ ﺭﺍ ﺫﻛﺮ ﻧﻤﻮﺩ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺗﺬﻛﺮ ﺩﺍﺩﻩ ﻛﻪ ﻫﺮ ﻛﺴﻲ ﺍﺯ ﺣﺪﻭﺩ ﻭ‬
‫ﻗﻮﺍﻧﻴﻦ ﺇﻟﻬﻲ ﺗﺠﺎﻭﺯ ﻛﻨﺪ ﻭ ﻃﺒﻖ ﺁﻥ ﺭﻓﺘﺎﺭ ﻧﻜﻨﺪ ﻳﻜﻲ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺑﺰﺭﮔﻲ ﺭﺍ ﻣﺮﺗﻜﺐ ﺷﺪﻩ‬
‫ﻛﻪ ﻣﺴﺘﺤﻖ ﻋﺬﺍﺏ ﺩﻭﺯﺥ ﺧﻮﺍﺩ ﺷﺪ ﺁﻥ ﻫﻢ ﻋﺬﺍﺏ ﺩﺍﺋﻤﻲ‪ ،‬ﻭ ﭼﻮﻥ ﻗﻮﺍﻧﻴﻦ ﺇﻟﻬﻲ ﺭﺍ ﺧﻮﺍﺭ‬
‫ﺷﻤﺮﺩﻩ ﺑﻪ ﻋﺬﺍﺏ ﺧﻮﺍﺭﻛﻨﺪﻩ ﻣﺒﺘﻼ ﮔﺮﺩﺩ‪.‬‬

‫‪         ‬‬

‫‪           ‬‬

‫‪         ‬‬

‫*‬

‫‪      ‬‬

‫*‬
 ‫‪455‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﺍﺯ ﺯﻧﺎﻥ ﺷﻤﺎ ﻛﺎﺭ ﺯﺷﺘﻲ ﺑﻴﺎﻭﺭﻧﺪ‪ ،‬ﭘﺲ ﮔﻮﺍﻩ ﺑﮕﻴﺮﻳﺪ ﺑﺮ ﺍﻳﺸﺎﻥ ﭼﻬﺎﺭ‬
‫ﻧﻔﺮ ﺍﺯ ﺧﻮﺩﺗﺎﻥ‪ ،‬ﭘﺲ ﺍﮔﺮ ﮔﻮﺍﻫﻲ ﺩﺍﺩﻧﺪ ﺁﻥ ﭼﻬﺎﺭ ﻧﻔﺮ‪ ،‬ﭘﺲ ﺁﻥ ﺯﻧﺎﻥ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪﻫﺎ‬
‫ﻧﮕﻬﺪﺍﺭﻳﺪ ﺗﺎ ﻣﺮگ ﺍﻳﺸﺎﻥ ﺑﺮﺳﺪ ﻭ ﻳﺎ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺭﺍﻫﻲ ﻗﺮﺍﺭ ﺩﻫﺪ)‪ (15‬ﻭ ﺁﻧﺎﻧﻜﻪ ﻛﺎﺭ‬
‫ﺯﺷﺖ ﺭﺍ ﻣﻲﺁﻭﺭﻧﺪ ﺍﺯ ﺷﻤﺎ ﭘﺲ ﺑﻴﺎﺯﺍﺭﻳﺪﺷﺎﻥ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﺮﺩﻩ ﻭ ﺍﺻﻼﺡ ﻧﻤﻮﺩﻧﺪ ﺍﺯ‬
‫ﺍﻳﺸﺎﻥ ﺍﻋﺮﺍﺽ ﻛﻨﻴﺪ‪ ،‬ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺗﻮﺑﻪﭘﺬﻳﺮ ﻭ ﺭﺣﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪(16).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﺎﺭ ﺯﺷﺖ ﻓﺎﺣﺸﻪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺯﻧﺎ‪ ،‬ﻭ ﻳﺎ ﺯﻧﺎ ﻭ ﻣﺴﺎﺣﻘﻪ ﻛﻪ‬

‫ﻣﺎﻟﻴﺪﻥ ﺩﻭ ﺯﻥ ﺍﺳﺖ ﻓﺮﺝ ﺧﻮﺩ ﺭﺍ ﺑﻴﻜﺪﻳﮕﺮ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﺔ ‪ ،  ‬ﺯﻧﺎﻥ‬
‫ﺷﻮﻫﺮﺩﺍﺭ ﻭ ﻣﺴﻠﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﻣﺤﺼﻨﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﺮﺗﻜﺐ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺷﻮﺩ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﻧﻔﺮ ﮔﻮﺍﻫﻲ ﺩﻫﻨﺪ ﻛﻪ ﺍﻭ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﻛﺮﺩﻩ ﺗﺎ ﮔﻨﺎﻩ ﺛﺎﺑﺖ ﺷﻮﺩ‪ .‬ﻭﻛﻠﻤﺔ ‪‬‬

‫ﺩﺭ ‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﺎﻫﺪ ﺑﺎﻳﺪ ﺍﺯ ﺷﻤﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎﺷﺪ ﻧﻪ ﻛﺎﻓﺮ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪ ... ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺯﻧﻲ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪﺍﻱ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﻭ ﻣﺎﻧﻊ‬

‫ﺑﻴﺮﻭﻥﺭﻓﺘﻦ ﺍﻭ ﺷﺪ ﺗﺎ ﻓﻮﺕ ﻛﻨﺪ‪ .‬ﻭ ﻗﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪     :‬؛ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﺧﺪﺍ ﺣﻜﻤﻲ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﺯﻧﺎﻥ ﺯﻧﺎﻛﺎﺭ ﺗﻌﻴﻴﻦ ﻛﻨﺪ ﻭ ﻟﺬﺍ ﭼﻮﻥ ﺁﻳﺔ ﺟ‪‬ﻠﺪ ﻧﺎﺯﻝ ﺷﺪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻓﺮﻣﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﺭﺍﻫﻲ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻩ ﻛﻪ ﺑﺎﻳﺪ ﺗﺎﺯﻳﺎﻧﻪ‬

‫ﺑﺨﻮﺭﻧﺪ‪ ،‬ﺃﻣﺎ ﺯﻣﺎﻥ ﻣﺎ ﭼﻮﻥ ﺣﻜﻢ ﺷﺮﻋﻲ ﺍﺟﺮﺍ ﻧﻤﻲﺷﻮﺩ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪...  :‬‬

‫ﺭﺍ ﺑﺎﻳﺪ ﻋﻤﻞ ﻧﻤﻮﺩ‪ .‬ﻭ ﻇﺎﻫﺮﺍً ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   :‬ﺩﺧﺘﺮ ﻭﭘﺴﺮ ﺑﺪﻭﻥ‬

‫ﻫﻤﺴﺮﻱ ﺍﺳﺖ ﻛﻪ ﺯﻧﺎ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺬﻛﻴﺮ ﺍﺳﻤﺎء ﺑﺮﺍﻱ ﺗﻐﻠﻴﺐ ﺍﺳﺖ ﻭ ﻫﺎ ﺩﺭ ‪‬‬

‫ﺑﺮﻣﻲﮔﺮﺩﺩ ﺑﻪ ﺍﻟﻔﺎﺣﺸﻪ‪ .‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ ﺣﺪ ﻟﻮﺍﻁ ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﺗﺬﻛﻴﺮ ﺍﻟﻠﺬﺍﻥ ﻭ ﺿﻤﻴﺮ‬
‫ﻳﺄﺗﻴﺎﻥ ﻭ ﺿﻤﻴﺮ ﻣﻨﻜﻢ‪ ،‬ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﻮﻝ ‪ ‬ﺣﺪ ﻟﻮﺍﻁ ﺍﺳﺖ‪ .‬ﻭﺟﻤﻠﺔ‪  :‬‬

‫‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺯﻧﺎﻛﺎﺭ ﭘﻴﺶ ﺍﺯ ﻣﺮﺍﺟﻌﺔ ﺑﻪ ﺣﺎﻛﻢ ﺗﻮﺑﻪ ﻛﻨﺪ ﺣﺪ‪‬ﻱ ﺑﺮ ﺍﻭ‬
‫ﺟﺎﺭﻱ ﻧﻤﻲﺷﻮﺩ ﻭ ﺃﻣﺎ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺔ ﺑﻪ ﺣﺎﻛﻢ ﻭﺍﺣﻀﺎﺭ ﻧﺰﺩ ﺍﻭ ﺗﻮﺑﻪ ﺭﻓﻊ ﺣﺪ ﻧﻤﻲﻛﻨﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪456‬‬

‫)ﻣﺆﻣﻦ‪:‬‬ ‫ﺑﺪﻟﻴﻞ ﺁﻳﺔ ‪ 85‬ﺳﻮﺭﺓ ﻣﺆﻣﻦ‪          :‬‬
‫‪(۸۵‬‬
‫‪           ‬‬

‫‪ ‬‬ ‫‪        ‬‬
‫‪17‬‬

‫‪          ‬‬

‫‪           ‬‬
‫‪18‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻫﻤﺎﻧﺎ ﭘﺬﻳﺮﻓﺘﻦ ﺗﻮﺑﻪ ﺑﺮ ﺧﺪﺍﺳﺖ ﺑﺮﺍﻱ ﺁﻧﺎﻧﻜﻪ ﻛﺎﺭ ﺑﺪ ﻣﻲﻛﻨﻨﺪ ﺑﻪ ﺟﻬﺎﻟﺖ‬
‫ﺳﭙﺲ ﺑﻪ ﺯﻭﺩﻱ ﺗﻮﺑﻪ ﻣﻲﻛﻨﻨﺪ ﭘﺲ ﺍﻳﺸﺎﻧﻨﺪ ﻛﻪ ﺧﺪﺍ ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻲﭘﺬﻳﺮﺩ ﻭ ﺧﺪﺍ ﺩﺍﻧﺎ ﻭ‬
‫ﺣﻜﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ)‪ (17‬ﻭ ﻧﻴﺴﺖ ﺗﻮﺑﻪ ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﻛﺎﺭﻫﺎﻱ ﺑﺪ ﻣﻲﻛﻨﻨﺪ ﺗﺎ ﻭﻗﺖ‬
‫ﺣﻀﻮﺭ ﻣﺮگ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﮔﻮﻳﺪ ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﻦ ﺍﻻﻥ ﺗﻮﺑﻪ ﻛﺮﺩﻡ‪ ،‬ﻭ ﻧﻴﺴﺖ ﺗﻮﺑﻪ ﺑﺮ ﺁﻧﺎﻧﻜﻪ‬
‫ﻣﻲﻣﻴﺮﻧﺪ ﺩﺭﺣﺎﻝ ﻛﻔﺮ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺍﻳﺸﺎﻥ ﻣﻬﻴﺎ ﻛﺮﺩﻳﻢ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻙ‪(18).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﻛﻠﻤﺔ ‪ ‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﺁﻧﺎﻧﻜﻪ ﺑﺪﺍﻧﺎﺋﻲ ﻛﺎﺭ ﺑﺪ ﻣﻲﻛﻨﻨﺪ ﺗﻮﺑﺔ ﺍﻳﺸﺎﻥ‬
‫ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻲ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﺴﻲ ﻛﻪ ﺩﺍﻧﺎ ﺑﺎﺷﺪ ﺑﻪ ﺣﻀﻮﺭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭ ﻋﻈﻤﺖ ﺍﻭ‬
‫ﻋﺼﻴﺎﻥ ﻭ ﮔﻨﺎﻩ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﻛﻪ ﻛﻠﻤﺔ ‪ ‬ﺁﻭﺭﺩﻩ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﻨﺪﮔﺎﻥ‬
‫ﺧﻮﺩ ﻳﺎﺑﺪ ﺑﺪﻫﺪ ﻛﻪ ﻫﺮ ﮔﺎﻩ ﮔﻨﺎﻩ ﻛﺮﺩﻳﺪ ﺟﻬﺎﻟﺖ ﺭﺍ ﻋﺬﺭ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻭ ﺗﻮﺑﻪ ﻛﻨﻴﺪ‪ .‬ﻭ‬
‫ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ‪ " :‬ﮐﻞ ذﻧﺐ ﻋﻤﻠﻪ اﻟﻌﺒﺪ و إن ﮐﺎن ﻋﺎﻟﻤﺎ ﻓﻬﻮ ﺟﺎﻫﻞ ﺣﻴﻦ ﺧﺎﻃﺮ ﺑﻨﻔﺴﻪ ﻓﯽ‬
‫ﻒ وأ ِ‬
‫َﺧ ِﻴﻪ إِ ْذ أَﻧﺘُ ْﻢ‬ ‫ِ‬
‫ﻣﻌﺼﻴﺔ رﺑﻪ ﻓﻘﺪ ﺣﮑﯽ اﷲ ﻗﻮل ﻳﻮﺳﻒ ﻹﺧﻮﺗﻪ * َﻫ ْﻞ َﻋﻠ ْﻤﺘُﻢ ﱠﻣﺎ ﻓَـ َﻌﻠْﺘُﻢ ﺑِﻴُ ُ‬
‫ﻮﺳ َ َ‬
‫ﺎﻫﻠُﻮ َن& ﮐﻞ ﻣﻌﺼﻴﺔ ﺟﻬﺎﻟﺔ و إن ﮐﺎن ﻋﻠﯽ ﺳﺒﻴﻞ اﻟﻌﻤﺪ ﻷﻧﻪ ﻳﺪﻋﻮ إﻟﻴﻬﺎ اﻟﺠﻬﻞ و ﻳﺰﻳﻨﻬﺎ‬ ‫ﺟِ‬
‫َ‬
‫ﻟﻠﻌﺒﺪ و ﻷﻧﻪ ﻻ ﻳﻌﻠﻢ ﮐﻨﻪ ﻣﺎ ﻓﻴﻪ ﻣﻦ اﻟﻌﻘﻮﺑﺔ ﻟﻤﺨﺎﻃﺮﺗﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ ﻓﯽ ﻣﻌﺼﻴﺔ اﷲ و ﻷﻧﻪ ﻓﯽ‬
‫اﺧﺘﻴﺎرﻩ ﻟﺬة اﻟﺪﻧﻴﺎ ﻋﻠﯽ اﻟﻌﻘﺒﯽ ﺟﺎﻫﻞ"‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻇﺎﻫﺮ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﺧﺪﺍ‪ ،‬ﻓﻘﻂ‬
‫ﮔﻨﺎﻩ ﻛﺴﺎﻧﻲ ﺭﺍ ﻣﻲﺁﻣﺮﺯﺩ ﻛﻪ ﺍﻭﻻ ﺍﺯ ﺭﻭﻱ ﺟﻬﺎﻟﺖ ﮔﻨﺎﻩ ﻛﺮﺩﻩ ﻭ ﺛﺎﻧﻴﺎ ﻓﻮﺭﻱ ﺗﻮﺑﻪ ﻛﻨﻨﺪ‬

‫ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪.    :‬‬

 ‫‪457‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫‪            ‬‬

‫‪          ‬‬

‫‪       ‬‬

‫‪     ‬‬
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‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺑﺮﺍﻱ ﺷﻤﺎ ﺣﻼﻝ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﺍﻛﺮﺍﻩ ﺍﺯ ﺯﻧﺎﻥ ﻣﻴﺮﺍﺙ ﺑﺮﻳﺪ ﻭ ﺑﺮ‬
‫ﺍﻳﺸﺎﻥ ﺳﺨﺖ ﻣﮕﻴﺮﻳﺪ ﺑﺮﺍﻱ ﺑﺮﺩﻥ ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩﺍﻳﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻛﺎﺭ ﺯﺷﺘﻲ‬
‫ﺑﻪ ﺁﺷﻜﺎﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺁﻧﺎﻥ ﺑﻪ ﻧﻴﻜﻲ ﻣﻌﺎﺷﺮﺕ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻜﺮﻭﻩ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﻴﺪ ﭼﻪ ﺑﺴﺎ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺷﻤﺎ ﻛﺮﺍﻫﺖ ﺩﺍﺭﻳﺪ ﻭﺧﺪﺍ ﺩﺭ ﺁﻥ‪ ،‬ﺧﻴﺮ ﺑﺴﻴﺎﺭﻱ ﻗﺮﺍﺭ‬
‫ﻣﻲﺩﻫﺪ‪(19).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺑﺮﺍﻱ ﻧﻬﻲ ﺍﺯ ﺍﻋﻤﺎﻝ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ ﺭﺳﻢ ﺑﻮﺩ ﺍﮔﺮ ﻣﺮﺩﻱ‬
‫ﻣﻲﻣﺮﺩ ﺯﻧﺎﻥ ﺍﻭ ﻧﻴﺰ ﺩﺭ ﺷﻤﺎﺭﺓ ﺍﺭﺛﻴﺔ ﺍﻭ ﺑﻮﺩ ﻭ ﭘﺴﺮ ﺑﺰﺭگ ﻳﺎ ﺍﻗﻮﺍﻡ ﺍﻭ‪ ،‬ﺯﻥ ﺭﺍ ﺑﻪ ﺍﺭﺙ‬
‫ﻣﻲﺑﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺼﻮﺻﺎ ﭘﺴﺮ ﺑﺰﺭگ ﺍﻭ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺑﺪﻭﻥ ﺻﺪﺍﻕ ﺑﺎ ﺯﻥ ﺯﻧﺎﺷﻮﺋﻲ ﻛﻨﺪ ﻭ ﻳﺎ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻫﻤﺴﺮﻱ ﺩﻳﮕﺮﺍﻥ ﺩﺭﺁﻭﺭﺩ ﻭﺣﺘﻲ ﻗﺎﺩﺭ ﺑﻮﺩ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺯﺩﺍﺭﺩ‪،‬‬
‫ﻭ ﻣﻲﺁﻣﺪ ﭼﺎﺩﺭﻱ ﺑﺮ ﺳﺮ ﺍﻭ ﻣﻲﺍﻓﻜﻨﺪ ﻭﺣﺘﻲ ﮔﺎﻫﻲ ﺍﺭﺛﻴﺔ ﺍﻭ ﺭﺍ ﺗﺼﺮﻑ ﻣﻲﻛﺮﺩ‪.‬‬

‫‪         ‬‬

‫‪          ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻴﺪ ﺯﻧﻲ ﺭﺍ ﺗﺒﺪﻳﻞ ﻛﻨﻴﺪ ﻭ ﺑﻪ ﺟﺎﻱ ﺍﻭ ﺯﻥ ﺩﻳﮕﺮﻱ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺑﻪ‬
‫ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﻮﺳﺖ ﮔﺎﻭﻱ ﺍﺯ ﺯﺭ ﺩﺍﺩﻩ ﺑﺎﺷﻴﺪ ﭘﺲ ﺍﺯ ﺁﻥ ﭼﻴﺰﻱ ﻧﮕﻴﺮﻳﺪ‪ ،‬ﺁﻳﺎ ﺁﻥ ﺭﺍ ﺑﻪ‬
‫ﺑﻬﺘﺎﻥ ﻭ ﮔﻨﺎﻩ ﺁﺷﻜﺎﺭﺍ ﻣﻲﮔﻴﺮﻳﺪ)‪ (20‬ﻭ ﭼﮕﻮﻧﻪ ﺁﻥ ﺭﺍ ﻣﻲﮔﻴﺮﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ‬
‫ﺑﻪ ﺩﻳﮕﺮﻱ ﻛﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺯﻧﺎﻥ ﺍﺯ ﺷﻤﺎ ﭘﻴﻤﺎﻥ ﻣﺤﻜﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ‪(21).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 458

‫ ﻭﻟﻲ‬،‫ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻬﺮ ﺯﻥ ﻫﺮ ﻗﺪﺭ ﺯﻳﺎﺩ ﺑﺎﺷﺪ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‬:‫ﻧﻜﺎﺕ‬

‫« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ‬ » :‫ ﻭﻧﻴﺰ ﻛﻠﻤﺔ‬،‫ﺍﮔﺮ ﺑﻪ ﻗﺪﺭ ﻣﻬﺮ ﺍﻟﺴﻨّﻪ ﺑﺎﺷﺪ ﺑﻬﺘﺮ ﺍﺳﺖ‬
.‫ ﺻﺪﺍﻕ ﺑﺮ ﻋﻬﺪﺓ ﺯﻭﺝ ﻣﺴﺘﻘﺮ ﻣﻲﺷﻮﺩ‬:‫ﺩﺧﻮﻝ‬

             

       

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       

        

           

         

            
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            

           

          

          
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‫ ﻣﮕﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ‬،‫ ﻭ ﻧﻜﺎﺡ ﻣﻜﻨﻴﺪ ﺁﻥ ﺯﻧﺎﻥ ﺭﺍ ﻛﻪ ﭘﺪﺭﺍﻥ ﺷﻤﺎ ﻧﻜﺎﺡ ﻛﺮﺩﻩﺍﻧﺪ‬:‫ﺗﺮﺟﻤﻪ‬
‫( ﺑﺮ ﺷﻤﺎ‬22) ‫ ﺯﻳﺮﺍ ﺁﻥ ﻛﺎﺭ ﺯﺷﺖ ﻭﻣﻮﺟﺐ ﺧﺸﻢ ﺑﻮﺩﻩ ﻭ ﺑﺪ ﺭﺍﻫﻲ ﺍﺳﺖ‬،‫ﮔﺬﺷﺘﻪ ﺍﺳﺖ‬
‫ﺣﺮﺍﻡ ﺷﺪﻩ ﻣﺎﺩﺭﺍﻧﺘﺎﻥ ﻭ ﺩﺧﺘﺮﺍﻧﺘﺎﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻧﺘﺎﻥ ﻭ ﻋﻤﻪﻫﺎﺗﺎﻥ ﻭﺧﺎﻟﻪﻫﺎﺗﺎﻥ ﻭﺩﺧﺘﺮﺍﻥ ﺑﺮﺍﺩﺭ‬
‫ﻭ ﺩﺧﺘﺮﺍﻥ ﺧﻮﺍﻫﺮ ﻭ ﻣﺎﺩﺭﺍﻧﻲ ﻛﻪ ﺷﻴﺮﺗﺎﻥ ﺩﺍﺩﻩﺍﻧﺪ ﻭﺧﻮﺍﻫﺮﺍﻥ ﺭﺿﺎﻋﻲ ﺷﻤﺎ ﻭﻣﺎﺩﺭﺍﻥ ﺯﻧﺎﻥ‬
‫ﺷﻤﺎ ﻭﺩﺧﺘﺮﺍﻥ ﺯﻧﺎﻥ ﺷﻤﺎ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺷﻤﺎﻳﻨﺪ ﺍﺯ ﺁﻥ ﺯﻧﺎﻧﻲ ﻛﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺧﻮﻝ ﻛﺮﺩﻩﺍﻳﺪ‬
‫ ﻭ ﺯﻧﺎﻥ ﭘﺴﺮﺍﻧﺘﺎﻥ ﻛﻪ ﺍﺯ ﻧﺴﻞ‬،‫ﭘﺲ ﺍﮔﺮ ﺩﺧﻮﻝ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﻜﺮﺩﻩﺍﻳﺪ ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﺒﺎﺷﺪ‬
‫ ﺑﻪ ﺭﺍﺳﺘﻲ‬،‫ ﻭﺣﺮﺍﻡ ﺷﺪﻩ ﻛﻪ ﺟﻤﻊ ﻛﻨﻴﺪ ﺑﻴﻦ ﺩﻭ ﺧﻮﺍﻫﺮ ﻣﮕﺮ ﺁﻧﭽﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‬،‫ﺷﻤﺎﻳﻨﺪ‬
 ‫‪459‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭼﻬﺎﺭﻡ‬

‫ﻛﻪ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﺓ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (23‬ﻭ ﺣﺮﺍﻡ ﺷﺪﻩ ﺯﻧﺎﻥ ﺷﻮﻫﺮ ﺩﺍﺭ ﻣﮕﺮ ﺍﻧﻜﻪ ﺷﻤﺎ ﻣﺎﻟﻚ ﺁﻥ‬
‫ﺑﺎﺷﻴﺪ‪ :‬ﻧﻮﺷﺘﺔ ﺧﺪﺍﺳﺖ ﺑﺮﺍﻱ ﺷﻤﺎ ﻣﻘﺮﺭ ﺷﺪﻩ‪ .‬ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﺣﻼﻝ ﺷﺪﻩ ﺁﻧﭽﻪ ﺳﻮﺍﻱ‬
‫ﺍﻳﻨﻬﺎﺳﺖ ﻛﻪ ﺑﺎ ﺩﺍﺩﻥ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮﺍﻱ ﺣﻔﻆ ﻋﻔﺖ ﻧﻪ ﺑﺮﺍﻱ ﺯﻧﺎ ﺑﺠﻮﺋﻴﺪ‪ ،‬ﭘﺲ ﺁﻧﭽﻪ‬
‫ﺑﻬﺮﻩ ﺑﺮﺩﻳﺪ ﺍﺯ ﺁﻥ ﺯﻧﺎﻥ‪ ،‬ﻣﺰﺩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺪﻫﻴﺪ ﺑﻄﻮﺭ ﻭﺟﻮﺏ‪ ،‬ﻭ ﺑﺮ ﺷﻤﺎ ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﺩﺭ‬
‫ﺁﻧﭽﻪ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﺷﻤﺎ ﺑﺎﺷﺪ ﭘﺲ ﺍﺯ ﻣﻬﺮ ﻭﺍﺟﺐ‪ ،‬ﺑﺪﺭﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺩﺍﻧﺎﻱ ﺣﻜﻴﻢ‬
‫ﺍﺳﺖ‪(24).‬‬
 ‫‪461‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ‪    :‬ﺷﺎﻣﻞ ﺍﺳﺖ ﺟﺪﺃﺑﻲ ﻭ ﺟﺪﺃﻣﻲ ﺭﺍ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻧﻜﺎﺡ‬
‫ﺯﻥ ﺟﺪﺃﺑﻲ ﻭ ﺯﻥ ﺟﺪﺃﻣﻲ ﻧﻴﺰ ﺑﺮ ﻧﻮﻩ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺷﻤﺎﺭﻩ ﻛﺮﺩﻩ ﺯﻧﺎﻧﻲ ﺭﺍ ﻛﻪ‬
‫ﺑﺮ ﻣﺮﺩ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺯﻧﺎﻧﻲ ﻛﻪ ﺑﺮ ﻣﺮﺩ ﺣﺮﺍﻡ ﺍﺳﺖ ﺑﻮﺍﺳﻄﺔ ﻧﺴﺐ ﻣﺎﺩﺭﺍﻧﻨﺪ ﻛﻪ‬

‫ﻓﺮﻣﻮﺩﻩ‪ ، :‬ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺷﺎﻣﻞ ﺍﺳﺖ ﻣﺎﺩﺭ ﻭ ﻣﺎﺩﺭ ﻣﺎﺩﺭ ﺭﺍ ﻭ ﺩﻳﮕﺮ ﺩﺧﺘﺮﺍﻧﻨﺪ ﻛﻪ‬

‫ﻓﺮﻣﻮﺩﻩ‪ ، :‬ﻭ ﺁﻥ ﺷﺎﻣﻞ ﺍﺳﺖ ﺩﺧﺘﺮ ﺩﺧﺘﺮ ﺭﺍ ﻭ ﻫﺮ ﻗﺪﺭ ﭘﺎﺋﻴﻦ ﺑﺮﻭﺩ‪ ،‬ﻭ ﺩﺧﺘﺮ ﭘﺴﺮ‬
‫ﻭﻫﺮ ﻗﺪﺭ ﭘﺎﺋﻴﻦ ﺑﺮﻭﺩ‪ ،‬ﭼﻪ ﺗﻮﻟﺪ ﺍﻳﻨﺎﻥ ﺍﺯ ﻧﻜﺎﺡ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﺷﺒﻬﻪ ﻭ ﭼﻪ ﺑﻪ ﺯﻧﺎ‪ ،‬ﺯﻳﺮﺍ‬

‫ﺑﻨﺎﺕ ﺍﻃﻼﻕ ﺩﺍﺭﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﺧﻮﺍﻫﺮ ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﻛﻠﻤﺔ‪ ، :‬ﭼﻪ‬
‫ﺧﻮﺍﻫﺮ ﺃﺑﻮﻳﻨﻲ ﻭ ﭼﻪ ﺃﺑﻲ ﻭ ﭼﻪ ﺃﻣﻲ ﺯﻳﺮﺍ اﺧﻮات ﺍﻃﻼﻕ ﺩﺍﺭﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﻋﻤﻪﻫﺎ ﻣﻲﺑﺎﺷﻨﺪ ﻭ‬
‫ﻋﻤﻪ ﺷﺎﻣﻞ ﺍﺳﺖ ﺧﻮﺍﻫﺮ ﭘﺪﺭ ﻭ ﺧﻮﺍﻫﺮ ﺟﺪ ﭘﺪﺭﻱ ﻭ ﺧﻮﺍﻫﺮ ﺟﺪﻣﺎﺩﺭﻱ ﭘﺪﺭ ﻭ ﻫﺮ ﭼﻪ ﺑﺎﻻ‬

‫ﺭﻭﺩ ﺑﻪ ﺩﻟﻴﻞ ﺍﻃﻼﻕ ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﺧﺎﻟﻪ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻭ ﺧﻮﺍﻫﺮ ﻣﺎﺩﺭ‬

‫ﻭﺧﻮﺍﻫﺮ ﺟﺪﺓ ﺃﺑﻲ ﻭ ﺟﺪﺓ ﺃﻣﻲ ﻭ ﻫﺮ ﭼﻪ ﺑﺎﻻ ﺭﻭﺩ ﺑﻪ ﺩﻟﻴﻞ ﺍﻃﻼﻕ ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﺯ‬
‫ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﺩﺧﺘﺮ ﺑﺮﺍﺩﺭ ﻭ ﺩﺧﺘﺮﺩﺧﺘﺮ ﺍﻭ ﻳﺎ ﺩﺧﺘﺮﭘﺴﺮ ﺍﻭ ﻫﺮ ﭼﻪ ﭘﺎﺋﻴﻦ ﺭﻭﺩ ﺑﻪ ﺩﻟﻴﻞ‬
‫ﺍﻃﻼﻕ ‪ . ‬ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﺩﺧﺘﺮ ﺧﻮﺍﻫﺮ ﻭ ﺩﺧﺘﺮﺩﺧﺘﺮ ﺍﻭ ﺩﺧﺘﺮﭘﺴﺮ ﺍﻭ‬
‫ﻭﻫﺮ ﭼﻪ ﭘﺎﺋﻴﻦ ﺭﻭﺩ ﺑﻪ ﺩﻟﻴﻞ ﺍﻃﻼﻕ ﺑﻨﺎﺕ ﺍﻷﺧﺖ‪ .‬ﻭﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﻛﻪ ﺑﻮﺍﺳﻄﺔ‬
‫ﺭﺿﺎﻉ ﻳﻌﻨﻲ ﺷﻴﺮﺧﻮﺭﺩﻥ ﺑﺮ ﻣﺮﺩ ﺣﺮﺍﻡ ﻣﻲﺷﻮﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﻣﺎﺩﺭ ﺭﺿﺎﻋﻲ‬

‫ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺷﻴﺮ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺧﻮﺍﻫﺮﺍﻥ ﺭﺿﺎﻋﻴﺖ ﺷﻤﺎ ﺑﻪ ﺩﻟﻴﻞ ‪‬‬

‫‪ ،    ‬ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﻣﺎﺩﺭﺯﻥ ﺍﺳﺖ ﺑﻪ‬

‫ﺩﻟﻴﻞ‪ .  :‬ﻭ ﺩﻳﮕﺮ ﺩﺧﺘﺮ ﺯﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺍﻧﺴﺎﻥ ﺑﺰﺭگ ﻣﻲﺷﻮﺩ ﻭ ﻟﺬﺍ‬
‫ﺁﻥ ﺭﺍ ﺭﺑﻴﺒﻪ ﮔﻮﻳﻨﺪ ﺑﻪ ﺷﺮﻃﻲ ﻛﻪ ﺑﻪ ﻣﺎﺩﺭ ﺍﻭ ﺩﺧﻮﻝ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺩﺧﻮﻝ ﻧﻜﺮﺩﻩ ﺑﺎﺷﺪ‬
‫ﺩﺧﺘﺮ ﺍﻭ ﺣﺮﺍﻡ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻥ ﻣﺤﺮﻣﻪ ﻋﺮﻭﺱ ﺍﻧﺴﺎﻥ ﻳﻌﻨﻲ ﺯﻥ ﭘﺴﺮ ﻧﺴﺒﻲ ﺍﻧﺴﺎﻥ‬
‫ﺍﺳﺖ‪ .‬ﻭﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻧﻲ ﻛﻪ ﻧﻜﺎﺡ ﺁﻧﺎﻥ ﺣﺮﺍﻡ ﺍﺳﺖ ﺧﻮﺍﻫﺮ ﺯﻥ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺟﻤﻊ ﺑﻴﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪462‬‬

‫ﺩﻭ ﺧﻮﺍﻫﺮ ﻛﻨﺪ ﺑﻪ ﺩﻟﻴﻞ‪ .    :‬ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺯﻧﺎﻧﻲ ﻛﻪ ﺑﺮ ﻣﺮﺩ‬

‫ﺣﺮﺍﻡ ﺍﺳﺖ ﺯﻥ ﺷﻮﻫﺮﺩﺍﺭ ﺍﺳﺖ ﺑﻪ ﺩﻟﻴﻞ ﺟﻤﻠﺔ‪ .   :‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ... ‬ﺭﺍ ﺑﻌﻀﻲ ﺩﻟﻴﻞ ﺑﺮﺍﻱ ﻣﺘﻌﻪ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻦ ﺟﻤﻠﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻗﺒﻞ‬
‫ﻭ ﺑﻌﺪ ﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﻣﺘﻌﻪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻜﺎﺡ ﺩﺍﺋﻢ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺟﻤﻼﺕ ﻗﺒﻞ‬

‫ﺍﺯ ﺁﻥ ﺍﺑﺘﺪﺍ ﺯﻧﺎﻧﻲ ﺭﺍ ﺷﻤﺎﺭﻩ ﻛﺮﺩﻩ ﻛﻪ ﻧﻜﺎﺡ ﺑﺎ ﺁﻧﺎﻥ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻓﺮﻣﻮﺩﻩ‪   :‬‬

‫‪     ،...   ‬ﻭﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪ ،    ‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺎﻓﺎء ﺗﻔﺮﻳﻊ ﻓﺮﻣﻮﺩﻩ‪    :‬‬

‫‪ ،  ‬ﻳﻌﻨﻲ ﭼﻮﻥ ﺍﺯ ﺁﻥ ﺯﻧﺎﻧﻲ ﻛﻪ ﺑﺮﺍﻳﺘﺎﻥ ﺣﻼﻝ ﺷﺪﻩ ﺗﻤﺘﻊ ﮔﺮﻓﺘﻴﺪ‬

‫ﺑﻄﻮﺭ ﺗﻤﺎﻡ ﻣﻬﺮﺷﺎﻥ ﺭﺍ ﭘﺮﺩﺍﺧﺖ ﻧﻤﺎﺋﻴﺪ ﺯﻳﺮﺍ ﺩﺭ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ ﺍﮔﺮ ﺑﺎ ﺍﻳﺸﺎﻥ ﻫﻤﺨﻮﺍﺑﻲ‬
‫ﺿﺘُ ْﻢ‪ ،‬ﻳﻌﻨﻲ ﻧﺼﻒ ﻣﻬﺮ ﺭﺍ ﺑﭙﺮﺩﺍﺯﻳﺪ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻧﺒﺎﻳﺪ ﺍﺯ ﻭﺳﻂ ﺁﻳﻪ‬
‫ﻒ َﻣﺎ ﻓَـ َﺮ ْ‬ ‫ﻧﻜﺮﺩﻳﺪ ﻓَﻨِ ْ‬
‫ﺼ ُ‬
‫ﻭ ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺑﻪ ﻣﺎﻗﺒﻞ ﻭ ﻣﺎﺑﻌﺪ‪ ،‬ﺍﺳﺘﻨﺎﺩ ﻭ ﻣﻄﻠﺐ ﺁﻳﻪ ﺭﺍ ﻋﻮﺽ ﻧﻤﻮﺩ‪ .‬ﻭ ﺑﻌﻼﻭﻩ ﺍﮔﺮ ﻛﻠﻤﺔ‬
‫ﺍﺳﺘﻤﺘﻌﺘﻢ ﺩﻟﻴﻞ ﺑﺮ ﻣﺘﻌﻪ ﺫﻛﺮ ﺷﻮﺩ ﻋﻴﻦ ﻫﻤﻴﻦ ﻛﻠﻤﻪ ﺩﺭ ﺳﻮﺭﺓ ﺍﺣﻘﺎﻑ ﺁﻣﺪﻩ ﻛﻪ ﺧﺪﺍ‬
‫ِ‬
‫ﻓﺮﻣﻮﺩﻩ‪ :‬أَ ْذ َﻫ ْﺒﺘُ ْﻢ ﻃَﻴﱢﺒَﺎﺗِ ُﻜ ْﻢ ﻓﻲ َﺣﻴَﺎﺗِ ُﻜ ُﻢ اﻟ ﱡﺪﻧْـﻴَﺎ َو ْ‬
‫اﺳﺘَ ْﻤﺘَـ ْﻌﺘُﻢ ﺑِ َﻬﺎ ﻓَﺎﻟْﻴَـ ْﻮ َم ﺗُ ْﺠ َﺰْو َن َﻋ َﺬ َ‬
‫اب‬
‫ﻮن‪ ،‬ﻳﻌﻨﻲ ﺷﻤﺎ ﺩﺭ ﺩﻧﻴﺎ ﻃﻴﺒﺎﻧﺘﺎﻥ ﺭﺍ ﺻﺮﻑ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﺍﺳﺘﻤﺘﺎﻉ ﻧﻤﻮﺩﻳﺪ‪ ،‬ﭘﺲ ﺍﻣﺮﻭﺯ ﺑﻪ‬ ‫اﻟْﻬ ِ‬
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‫ﻋﺬﺍﺏ ﺧﻮﺍﺭﻱ ﺟﺰﺍء ﺩﺍﺩﻩ ﻣﻲﺷﻮﻳﺪ‪ ،‬ﻭﻟﻲ ﻗﺎﺋﻠﻴﻦ ﺑﻪ ﻣﺘﻌﻪ‪ ،‬ﺍﺳﺘﻤﺘﺎﻉ ﺍﺯ ﻃﻴﺒﺎﺕ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺭﺍ ﺩﻟﻴﻠﻲ ﺑﺮ ﻣﺘﻌﻪ ﻧﻤﻲﺁﻭﺭﻧﺪ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﻧﻮﺭ ﺁﻳﺔ ‪ 26‬ﻓﺮﻣﻮﺩﻩ‪ :‬‬
‫)ﻧﻮر‪(۲۶ :‬‬ ‫‪   ‬‬
‫ﻭ ﻣﺎ ﺩﺭ ﻣﻮﺭﺩ ﻣﺘﻌﻪ ﺗﻮﺿﻴﺢ ﻣﺨﺘﺼﺮﻱ ﻧﻴﺰ ﺩﺭ ﻛﺘﺎﺏ ﺩﻋﺎﻫﺎﺋﻲ ﺍﺯ ﻗﺮﺁﻥ ﺩﺍﺩﻩﺍﻳﻢ ﻣﺮﺍﺟﻌﻪ‬

‫ﺷﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،         :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ‬
‫ﺍﻳﻨﻜﻪ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﭘﺲ ﺍﺯ ﺗﻌﻴﻴﻦ ﻣﻬﺮ‪ ،‬ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﺮﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﭼﻴﺰﻱ ﺑﺮ ﻣﻬﺮ ﺑﻴﻔﺰﺍﻳﻨﺪ‬
‫ﻭ ﻳﺎ ﻛﻢ ﻛﻨﻨﺪ‪.‬‬
 463 – ‫( ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ‬4) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

          

           

        

          

           

             
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            
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          

         

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‫ ﭘﺲ‬،‫ ﻭ ﺁﻧﻜﻪ ﺍﺯ ﺷﻤﺎ ﺗﻮﺍﻧﺎﺋﻲ ﻧﺪﺍﺭﺩ ﻛﻪ ﺯﻧﺎﻥ ﺁﺯﺍﺩ ﻣﺆﻣﻨﺎﺕ ﺭﺍ ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻭ ﺧﺪﺍ ﺑﻪ ﺍﻳﻤﺎﻥ ﺷﻤﺎ ﺩﺍﻧﺎﺗﺮ‬،‫ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ ﺍﺯ ﻛﻨﻴﺰﺍﻥ ﻣﺆﻣﻨﺎﺗﻲ ﻛﻪ ﺷﻤﺎ ﻣﺎﻟﻚ ﺁﻧﻬﺎ ﺷﺪﻩﺍﻳﺪ‬
‫ ﭘﺲ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﺍﺟﺎﺯﺓ ﻛﺴﺎﻧﺸﺎﻥ ﺍﺯﺩﻭﺍﺝ ﻛﻨﻴﺪ ﻭ‬،‫ﺍﺳﺖ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﺍﺯ ﺑﻌﺾ ﺩﻳﮕﺮﻧﺪ‬
‫ ﻭ ﻧﻪ ﺁﻧﺎﻧﻜﻪ‬،‫ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﻤﺴﺮﺗﺎﻥ ﺑﺎﺷﻨﺪ ﻧﻪ ﺩﺭ ﺣﺎﻝ ﺯﻧﺎ‬،‫ﻣﻬﺮﻳﺔ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﻧﻴﻜﻲ ﺑﺪﻫﻴﺪ‬
‫ ﭘﺲ ﭼﻮﻥ ﺑﻪ ﻫﻤﺴﺮﻱ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﻛﺎﺭ ﺯﺷﺘﻲ ﻛﺮﺩﻧﺪ ﺑﺮ ﺁﻧﺎﻥ‬،‫ﭘﻨﻬﺎﻧﻲ ﺩﻭﺳﺖ ﮔﺮﻓﺘﻪﺍﻧﺪ‬
‫ ﻭ ﻧﻜﺎﺡ ﺑﺎ ﺁﻥ ﻛﻨﻴﺰﺍﻥ ﺑﺮﺍﻱ ﻛﺴﻲ ﺍﺳﺖ ﺍﺯ ﺷﻤﺎ‬،‫ﻧﺼﻒ ﻋﺬﺍﺑﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺯﻧﺎﻥ ﺁﺯﺍﺩ ﺍﺳﺖ‬
‫ ﻭﻟﻲ ﺻﺒﺮ ﺷﻤﺎ ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﺮﺍﻱ‬،‫ﻛﻪ ﺍﺯ ﻫﻼﻛﺖ ﺑﺘﺮﺳﺪ ﻭ ﺍﺯ ﺯﺣﻤﺖ ﺧﻮﻑ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
‫( ﺧﺪﺍ ﻣﻲﺧﻮﺍﻫﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺑﻴﺎﻥ ﻛﻨﺪ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﻪ‬25)‫ ﻭ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﺓ ﺭﺣﻴﻢ ﺍﺳﺖ‬،‫ﺷﻤﺎ‬
‫ﺭﻭﺵﻫﺎﻱ ﺁﻧﺎﻧﻜﻪ ﭘﻴﺶ ﺍﺯ ﺷﻤﺎ ﺑﻮﺩﻧﺪ ﻫﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ ﻭ ﺗﻮﺑﻪ ﺍﺯ ﺷﻤﺎ ﭘﺬﻳﺮﺩ ﻭ ﺧﺪﺍ ﺩﺍﻧﺎﻱ‬
‫( ﻭ ﺧﺪﺍ ﻣﻲﺧﻮﺍﻫﺪ ﺑﻪ ﺭﺣﻤﺖ ﺑﺮ ﺷﻤﺎ ﺭﺟﻮﻉ ﻛﻨﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﭘﻴﺮﻭﻱ‬26)‫ﺣﻜﻴﻢ ﺍﺳﺖ‬
‫( ﺧﺪﺍ ﻣﻲﺧﻮﺍﻫﺪ‬27)‫ﺷﻬﻮﺍﺕ ﻣﻲﻛﻨﻨﺪ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺷﻤﺎ ﻣﻨﺤﺮﻑ ﺷﻮﻳﺪ ﺑﺎﻧﺤﺮﺍﻑ ﻋﻈﻴﻤﻲ‬
(28).‫ﺗﺨﻔﻴﻒ ﺩﻫﺪ ﺍﺯ ﺷﻤﺎ ﻭ ﺑﺎﺭ ﮔﻨﺎﻩ ﺷﻤﺎ ﺭﺍ ﺳﺒﻚ ﻛﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﻧﺎﺗﻮﺍﻥ ﺧﻠﻖ ﺷﺪﻩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪464‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ ﺑﻪ ﺁﻥ ﻣﻮﻗﻌﻲ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺍﺯ ﺟﻨﮓ ﺑﺎ ﻛﻔﺎﺭ ﻏﻨﺎﺋﻢ ﻭ‬
‫ﺍﺳﻴﺮﺍﻥ ﻣﻲﺁﻭﺭﺩﻧﺪ‪ ،‬ﭘﺲ ﻫﺮ ﺟﻮﺍﻥ ﻓﻘﻴﺮﻱ ﻛﻪ ﺩﭼﺎﺭ ﺭﻧﺞ ﻋﺰﻭﺑﺖ ﺑﻮﺩ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺍﺯ ﺯﻧﺎﻥ‬
‫ﺍﺳﻴﺮ ﺯﻧﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ ﺯﻳﺮﺍ ﺧﺮﺝ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺁﻧﺎﻥ ﻛﻤﺘﺮ ﺑﻮﺩ‪ ،‬ﭘﺲ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﻛﻪ ﻛﻨﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻓﻘﻂ ﺟﻮﺍﻧﻲ ﻣﻲﺗﻮﺍﻧﺴﺖ ﻛﻨﻴﺰ ﺑﺎ‬
‫ﺍﻳﻤﺎﻧﻲ ﺭﺍ ﺑﻨﻜﺎﺡ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ ﻛﻪ ﺍﻭﻻ‪ :‬ﺑﻌﻠﺖ ﺿﻌﻒ ﻣﺎﻟﻲ ﻗﺎﺩﺭ ﻧﺒﺎﺷﺪ ﺑﺎ ﺯﻥ ﺁﺯﺍﺩ ﻣﺆﻣﻨﻪ‬
‫ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ ﻭ ﺛﺎﻧﻴﺎ‪ :‬ﺍﺯ ﻋﺰﻭﺑﺖ ﺭﻧﺞ ﺯﻳﺎﺩ ﺑﺒﺮﺩ ﺑﻪ ﺣﺪﻳﻜﻪ ﺗﺮﺱ ﻭ ﺧﻮﻑ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﻭ‬
‫ﻫﻼﻛﺖ ﭘﻴﺪﺍ ﻛﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ‪ ،      :‬ﻭﻟﻲ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‬
‫ﺑﻬﺘﺮ ﺁﻥ ﺑﻮﺩ ﭼﻨﻴﻦ ﺟﻮﺍﻧﻲ ﺻﺒﺮ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻧﮕﻪ ﺩﺍﺭﺩ ﻭ ﺣﻔﻆ‬
‫ﻋﻔﺖ ﻛﻨﺪ ﺗﺎ ﺍﺳﺘﻄﺎﻋﺖ ﭘﻴﺪﺍﻛﺮﺩﻩ ﻭ ﺑﺎ ﺯﻥ ﺁﺯﺍﺩ ﻣﺆﻣﻨﻪ ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬‬

‫‪ .  ‬ﻭ ﺷﺎﻳﺪ ﻳﻜﻲ ﺍﺯ ﻋﻠﻞ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺯﻥ ﺁﺯﺍﺩ ﻣﺆﻣﻨﻪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺯﻥ ﺁﺯﺍﺩ ﻭ‬
‫ﻣﺆﻣﻨﻪ ﺩﺍﺭﺍﻱ ﺳﺎﺑﻘﺔ ﺍﺳﻼﻣﻲ ﻭ ﺍﻳﻤﺎﻧﻲ ﻭ ﺗﺮﺑﻴﺖ ﺻﺤﻴﺢ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﻮﺩﻩ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺑﺮﺍﻱ‬
‫ﺍﺻﻼﺡ ﻧﺴﻞ ﻣﻔﻴﺪﺗﺮ ﻭ ﻣﻲﺗﻮﺍﻧﺴﺖ ﻓﺮﺯﻧﺪﺍﻧﻲ ﺷﺎﻳﺴﺘﻪ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ‬
‫ﻛﺴﺎﻧﻲ ﻛﻪ ﺗﻮﺍﻧﺎﺋﻲ ﺍﺯﺩﻭﺍﺝ ﻧﺪﺍﺷﺘﻨﺪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﻔﺮﻣﻮﺩﻩ ﻣﺘﻌﻪ ﻛﻨﻨﺪ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺻﺒﺮ ﻭ‬
‫ﺳﻌﻲ ﻛﻨﻨﺪ ﺗﺎ ﺍﺳﺘﻄﺎﻋﺖ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﻫﻤﺴﺮﻱ ﻣﺆﻣﻦ ﺍﺯﺩﻭﺍﺝ ﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﻧﻮﺭ‬
‫ﻧﻴﺰ ﺭﺍﺟﻊ ﺑﻪ ﻛﺴﺎﻧﻲ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﺍﺯﺩﻭﺍﺝ ﻛﻨﻨﺪ ﺧﺪﺍ ﻧﻔﺮﻣﻮﺩﻩ ﻣﺘﻌﻪ ﻛﻨﻨﺪ ﺑﻠﻜﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﻟْﻴﺴﺘَ ْﻌ ِﻔ ِ‬
‫ﻒ‪ ...‬ﻳﻌﻨﻲ ﺑﺎﻳﺪ ﻋﻔﺖ ﻭﺭﺯﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻧﮕﻪ ﺩﺍﺭﻧﺪ‪ .‬ﻭ ﺍﺭﺟﻊ ﻫﻨﺎ ﺇﻟﻲ ﺗﺤﻘﻴﻘﺎﺕ‬ ‫َْ‬
‫ﺍﻟﺴﻴﺪ ﻣﺼﻄﻔﻲ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬‬

‫‪ ،‬ﺩﻻﻟﺖ ﺩﺍﺭﺩﻛﻪ ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﺯﻧﺎﻥ ﺍﺳﻴﺮ ﻛﺎﺭ ﺯﺷﺘﻲ ﻳﻌﻨﻲ ﺯﻧﺎﺋﻲ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﺑﺎﻳﺪ‬
‫ﺑﻪ ﻗﺪﺭ ﻧﺼﻒ ﺯﻥ ﺁﺯﺍﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺨﻮﺭﺩ‪.‬‬
‫‪         ‬‬

‫‪             ‬‬
 ‫‪465‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪          ‬‬
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‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﻦ ﺧﻮﺩﺗﺎﻥ ﺑﻪ ﺑﺎﻃﻞ ﻣﺨﻮﺭﻳﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺗﺠﺎﺭﺗﻲ‬
‫ﺑﺎﺷﺪ ﺍﺯ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﺷﻤﺎ‪ ،‬ﻭﺧﻮﺩﻛﺸﻲ ﻧﻜﻨﻴﺪ‪ ،‬ﺑﺪﺭﺳﺘﻲ ﺧﺪﺍ ﺑﻪ ﺷﻤﺎ ﺭﺣﻴﻢ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ)‪ (29‬ﻭ ﺁﻧﻜﻪ ﺑﻪ ﺳﺘﻢ ﻭ ﺗﻌﺪﻱ ﭼﻨﻴﻦ ﻛﻨﺪ‪ ،‬ﭘﺲ ﺑﻪ ﻫﻤﻴﻦ ﺯﻭﺩﻱ ﺍﻭ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﺩﻭﺯﺥ‬
‫ﻭﺍﺭﺩ ﻣﻲﻛﻨﻴﻢ ﻭ ﺍﻳﻦ ﺑﺮ ﺧﺪﺍ ﺁﺳﺎﻥ ﺍﺳﺖ‪(30).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ...  ‬ﺧﻮﺭﺩﻥ ﺗﻨﻬﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻫﺮ ﺗﺼﺮﻓﻲ ﺑﺎﺷﺪ‬
‫ﻏﻴﺮﻣﺸﺮﻭﻉ ﻣﺎﻧﻨﺪ‪ :‬ﺭﺑﺎ ﻭ ﻏﺼﺐ ﻭ ﺳﺮﻗﺖ ﻭ ﺧﻴﺎﻧﺖ ﻭ ﺍﻧﻜﺎﺭ ﺣﻖ ﺯﻳﺮﺍ ﺑﻪ ﻫﺮ ﻋﻨﻮﺍﻧﻲ ﺑﺎﺷﺪ‬

‫ﻋﺮﻑ ﻣﻲﮔﻮﻳﺪ ﻣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺧﻮﺭﺩ‪ .‬ﻭ ﺍﻃﻼﻕ ‪ ‬ﺷﺎﻣﻞ ﻣﻲﺷﻮﺩ ﺗﺼﺮﻑ ﺑﺎﻃﻞ ﺩﺭ‬
‫ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﻭ ﻳﺎ ﺩﺭ ﺍﻣﻮﺍﻝ ﻏﻴﺮ‪ ،‬ﭘﺲ ﻫﺮﻣﻌﺎﻣﻠﻪﺍﻱ ﻛﻪ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﻧﺒﺎﺷﺪ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ‬
‫ﻣﻮﺭﺩ ﻧﻬﻲ‪ ،‬ﻭ ﺁﻳﺎ ﻧﻬﻲ ﻣﻮﺟﺐ ﻓﺴﺎﺩ ﺍﺳﺖ ﻳﺎ ﺧﻴﺮ؟ ﺑﺎﻳﺪ ﮔﻔﺖ ﺍﮔﺮ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﻧﺒﺎﺷﺪ‬
‫ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻭﻟﻲ ﻣﻌﺎﻣﻠﻪ ﺻﺤﻴﺢ ﻧﺒﻮﺩ ﺗﺼﺮﻑ ﻫﺮ‬
‫ﻳﻚ ﺍﺯ ﻃﺮﻓﻴﻦ ﺩﺭ ﺁﻧﭽﻪ ﺑﻪ ﺍﻭ ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺘﻪ ﺑﻮﺍﺳﻄﺔ ﺭﺿﺎﻳﺖ ﺩﻳﮕﺮ ﺍﺷﻜﺎﻝ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪   ‬ﺷﺎﻣﻞ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻭ ﻣﺴﻠﻤﺎﻥ ﺩﻳﮕﺮﻱ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﻜﺸﺪ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺑﺮﺍﺩﺭ ﺩﻳﻨﻲ ﻧﻴﺰ ﺧﻮﺩﻱ ﻣﻲﺑﺎﺷﺪ ﻭ ﻫﺮ ﺩﻭ ﻣﻮﺭﺩ ﻧﻬﻲ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫‪         ‬‬

‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﮔﺮ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺑﺰﺭگ ﺧﻮﺩﺩﺍﺭﻱ ﻭ ﺩﻭﺭﻱ ﻛﻨﻴﺪ‪ ،‬ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻛﻮﭼﻚ ﺷﻤﺎ‬
‫ﻣﻲﮔﺬﺭﻳﻢ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺍﺭﺟﻤﻨﺪ ﻭﺍﺭﺩ ﻣﻲﻛﻨﻴﻢ‪(31).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻫﺪﻑ ﺩﻳﻦ ﺩﻭﺭﻛﺮﺩﻥ ﻣﺮﺩﻡ ﺍﺳﺖ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺑﺰﺭگ‪ ،‬ﻭ ﺃﻣﺎ ﮔﻨﺎﻫﺎﻥ ﺟﺰﺋﻲ‬
‫ﺍﮔﺮﭼﻪ ﺍﺟﺘﻨﺎﺏ ﻭ ﺩﻭﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﭘﺴﻨﺪ ﺧﺪﺍ ﻭ ﺩﻳﻦ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺟﺰﺋﻴﺎﺕ‬
‫ﺧﻴﻠﻲ ﻏﻮﺭ ﻧﻜﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﺣﻤﺖ ﻧﻴﻔﻜﻨﺪ ﻭﺩﺭ ﺍﻳﻨﻜﻪ ﮔﻨﺎﻫﺎﻥ ﺑﺰﺭگ ﻛﺪﺍﻡ ﺍﺳﺖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪466‬‬

‫ﺍﺧﺘﻼﻑ ﻧﻈﺮ ﺷﺪﻩ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺁﻧﭽﻪ ﺩﺭ ﻗﺮﺁﻥ ﺻﺮﻳﺤﺎ ﺍﺯ ﺁﻥ ﻧﻬﻲ ﺷﺪﻩ ﻭ ﻳﺎ ﻭﻋﺪﺓ‬
‫ﻋﺬﺍﺏ ﺑﻪ ﺁﻥ ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﻭ ﻛﻴﻔﺮ ﺩﻧﻴﻮﻱ ﻭ ﺍﺧﺮﻭﻱ ﺩﺍﺭﺩ ﻛﺒﻴﺮﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻋﺼﻴﺎﻥ ﺧﺪﺍ‬
‫ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﺩﺭ ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ‪.‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪         ‬‬
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‫‪          ‬‬

‫‪ ‬‬
‫‪  ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺑﺪﺍﻥ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺑﻌﻀﻲ ﺩﻳﮕﺮ‪ ،‬ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ‪ ،‬ﺁﺭﺯﻭ‬
‫ﻣﻜﻨﻴﺪ‪ ،‬ﺑﺮﺍﻱ ﻣﺮﺩﺍﻥ ﺑﻬﺮﻩ ﻭ ﻧﺼﻴﺒﻲ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﻛﺴﺐ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺑﺮﺍﻱ ﺯﻧﺎﻥ ﻧﺼﻴﺒﻲ‬
‫ﺍﺳﺖ ﺩﺭ ﺁﻧﭽﻪ ﻛﺴﺐ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﻓﻀﻞ ﺍﻭ ﺳﺆﺍﻝ ﻛﻨﻴﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ‬
‫ﺩﺍﻧﺎ ﺑﻮﺩﻩ ﺍﺳﺖ)‪ (32‬ﻭ ﺑﺮﺍﻱ ﻫﺮ ﻳﻚ ﺍﺯﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺍﺭﺙ ﺧﻮﺭﺍﻧﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﻭﺍﻟﺪﻳﻦ ﻭ ﺧﻮﻳﺸﺎﻥ ﮔﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﺁﻧﺎﻧﻜﻪ ﭘﻴﻤﺎﻥ ﺑﺴﺘﻪﺍﻳﺪ‪ .‬ﭘﺲ ﻧﺼﻴﺐ ﻭ ﺑﻬﺮﺓ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺑﺪﻫﻴﺪ‪ ،‬ﺑﻪ ﺭﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰﻱ ﺷﺎﻫﺪ ﻭﮔﻮﺍﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪(33).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺑﻪ ﺯﻧﺎﻥ ﻭ ﺍﻃﻔﺎﻝ ﺍﺭﺙ ﻧﻤﻲﺩﺍﺩﻧﺪ ﻭ ﻣﺎﻝ ﺯﻥ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺎﺯ‬
‫ﻣﻲﺩﺍﺷﺘﻨﺪ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺑﻮﺍﺳﻄﺔ ﺁﻳﺎﺕ ﻓﻮﻕ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﻧﻬﻲ ﻧﻤﻮﺩﻩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻧﻬﻲ ﺗﻤﻨﻲ‬
‫ﺩﺭ ﺟﻤﻠﺔ‪ ...   :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺩﺭ ﺻﻔﺎﺕ ﺭﻭﺣﻲ ﻭ ﺟﺴﻤﻲ ﻭ ﻳﺎ ﻣﺎﻟﻲ‬
‫ﺑﺮﺗﺮﻱ ﺩﺍﺷﺖ ﺷﻤﺎ ﺑﻪ ﺍﻭ ﺣﺴﺪ ﻧﺒﺮﻳﺪ ﻭﺯﻭﺍﻝ ﺁﻥ ﺭﺍ ﻃﺎﻟﺐ ﻧﺒﺎﺷﻴﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﺍﻋﺘﺮﺍﺽ‬
‫ﻧﻜﻨﻴﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﻴﺪ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﻧﻴﺰ ﻋﻄﺎ ﻛﻨﺪ ﻭ ﺑﻪ ﻋﻄﺎﻱ ﺍﻭ ﺭﺍﺿﻲ ﺑﺎﺷﻴﺪ‪،‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ .    :‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‪ ،   :‬ﺷﺎﻣﻞ‬
‫ﻧﺴﺒﻲ ﻭ ﺳﺒﺒﻲ ﻣﻲﺷﻮﺩ ﻣﺎﻧﻨﺪ ﻃﺒﻘﺔ ﺍﻭﻝ ﻭﺩﻭﻡ ﻭ ﺳﻮﻡ ﻭ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫‪ ...  ‬ﺿﺎﻣﻦ ﺟﺮﻳﺮﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺷﺮﻉ ﺗﺠﻮﻳﺰ ﺷﺪﻩ ﻛﺴﻲ ﺑﺎ ﺩﻳﮕﺮﻱ ﭘﻴﻤﺎﻥ‬
 ‫‪467‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺑﺒﻨﺪﺩ ﻛﻪ ﺩﺭ ﺟﻨﮓ ﻭ ﺻﻠﺢ ﺑﺎ ﻫﻢ ﻫﻤﺮﺍﻫﻲ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻫﺮ ﻳﻚ ﺭﺍ ﺟﻨﺎﻳﺘﻲ ﻭ ﺩﻳﻨﻲ ﺑﺮ‬
‫ﻋﻬﺪﻩ ﺁﻣﺪ ﺩﻳﮕﺮﻱ ﺑﭙﺮﺩﺍﺯﺩ‪ ،‬ﻭ ﺻﻴﻐﺔ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺩﺳﺖ ﺗﻮﻱ ﺩﺳﺖ ﻳﻜﺪﻳﮕﺮ‬
‫ﻣﻲﮔﺬﺍﺭﻧﺪ‪ ،‬ﻳﻜﻲ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻋﺎﻫﺪﻧﺎ أن دﻣﮏ دﻣﯽ و ﺛﺎرک ﺛﺎری و ﺣﺮﺑﮏ ﺣﺮﺑﯽ و ﺳﻠﻤﮏ‬
‫ﺳﻠﻤﯽ ﺗﻮرﺛﻨﯽ و ارﺛﮏ و ﺗﻄﻠﺐ ﺑﯽ و اﻃﻠﺐ ﺑﮏ ﺗﻌﻘﻞ ﻋﻨﯽ و اﻋﻘﻞ ﻋﻨﮏ‪ .‬ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ‬
‫ﻧﺒﻮﺩﻥ ﻭ ﺍﺭﺙ ﻧﺴﺒﻲ ﻭ ﺳﺒﺒﻲ ﺍﻭ ﺍﺭﺙ ﻣﻲﺑﺮﺩ‪.‬‬

‫‪          ‬‬

‫‪           ‬‬

‫‪      ‬‬

‫‪             ‬‬
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‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺮﺩﺍﻥ ﻛﺎﺭﮔﺰﺍﺭﺍﻥ ﻭ ﺳﺮﭘﺮﺳﺘﻨﺪ ﺑﺮ ﺯﻧﺎﻥ ﺑﺴﺒﺐ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﺑﻌﻀﻲ‬
‫ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺑﻌﺾ ﺩﻳﮕﺮ ﻭ ﺑﺴﺒﺐ ﺁﻧﭽﻪ ﺍﻧﻔﺎﻕ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺮﺩﺍﻥ ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩ‪ ،‬ﭘﺲ ﺯﻧﺎﻥ‬
‫ﺷﺎﻳﺴﺘﻪ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪﮔﺎﻧﻴﻨﺪ ﻛﻪ ﻏﻴﺐ ﻣﺮﺩﺍﻥ ﺭﺍ ﺣﻔﻆ ﻛﻨﻨﺪ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍ ﺣﻔﻆ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ‬
‫ﺁﻥ ﺯﻧﺎﻧﻲ ﻛﻪ ﺍﺯ ﺳﺮﻛﺸﻲ ﺁﻧﺎﻥ ﺧﻮﻑ ﺩﺍﺭﻳﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻮﻋﻈﻪ ﻛﻨﻴﺪ ﻭ ﺩﺭ ﺧﻮﺍﺑﮕﺎﻫﻬﺎ‬
‫ﺍﺯﺍﻳﺸﺎﻥ ﺩﻭﺭﻱ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺰﻧﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﺯ ﺷﻤﺎ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻧﺪ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﺮ‬
‫ﺍﻳﺸﺎﻥ ﺳﺘﻢ ﺭﻭﺍ ﻣﺪﺍﺭﻳﺪ‪ ،‬ﺑﻪ ﺩﺭﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﻭﺍﻻ ﻭ ﺑﺰﺭگ ﺍﺳﺖ‪(34).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺣﻖﺗﻌﺎﻟﻲ ﻣﺮﺩﺍﻥ ﺭﺍ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﻭ ﺑﺮ ﺯﻧﺎﻥ ﮔﻤﺎﺭﺩﻩ‪ ،‬ﻭ ﻛﺎﺭﮔﺰﺍﺭ ﻭ ﺳﺮﭘﺮﺳﺖ‬
‫ﺯﻧﺎﻥ ﻧﻤﻮﺩﻩ‪ ،‬ﺑﻮﺍﺳﻄﺔ ﺍﻳﻨﻜﻪ ﺑﻪ ﻣﺮﺩﺍﻥ ﺑﺮﺗﺮﻱ ﺩﺭ ﻧﻴﺮﻭﻱ ﻓﻜﺮﻱ ﻭ ﺑﺪﻧﻲ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺑﺮ‬
‫ﺍﻋﻤﺎﻝ ﺷﺎﻗﻪ ﺗﻮﺍﻧﺎﺋﻲ ﺑﻴﺸﺘﺮﻱ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﺯ ﻧﻈﺮ ﻋﻘﻞ‪ .‬ﻭ ﺍﻣﺎ ﺷﺮﻋﺎ ﺟﻬﺎﺩ ﻭ ﺧﻄﺒﻪ ﻭ ﺍﺫﺍﻥ‬
‫ﻭﺟﻤﻌﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺑﺎﻳﺪ ﺑﺮ ﺯﻧﺎﻥ ﺍﻧﻔﺎﻕ ﻛﻨﻨﺪ ﻭ ﻣﺨﺎﺭﺝ ﺯﻧﺎﻥ ﺭﺍ ﭼﻪ ﺍﺯ‬

‫ﺟﻬﺖ ﻃﻌﺎﻡ ﻭ ﻟﺒﺎﺱ ﻭ ﭼﻪ ﺍﺯ ﺟﻬﺖ ﻣﺴﻜﻦ ﺑﺎﻳﺪ ﻣﺘﺤﻤﻞ ﺷﻮﻧﺪ‪ .‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪468‬‬

‫‪ .‬ﻭ ﺃﻣﺎ ﺍﮔﺮ ﺯﻧﺎﻥ ﻃﻐﻴﺎﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺎ ﺍﻳﺸﺎﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺭﻓﺘﺎﺭ ﻛﺮﺩ‬
‫ﺑﺸﺮﻃﻴﻜﻪ ﺩﻳﻪ ﻭﺍﺭﺩ ﻧﺸﻮﺩ‪.‬‬
‫‪           ‬‬

‫‪          ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﺍﺯ ﻧﺎﺳﺎﺯﮔﺎﺭﻱ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﺧﻮﻑ ﺩﺍﺷﺘﻴﺪ‪ ،‬ﭘﺲ ﺩﺍﻭﺭﻱ ﺍﺯ ﺧﺎﻧﻮﺍﺩﺓ ﻣﺮﺩ‬
‫ﻭﺩﺍﻭﺭﻱ ﺍﺯ ﺧﺎﻧﻮﺍﺩﺓ ﺯﻥ ﺑﻔﺮﺳﺘﻴﺪ‪ ،‬ﺍﮔﺮ ﺁﻥ ﺩﻭ ﺍﺭﺍﺩﺓ ﺍﺻﻼﺡ ﻛﻨﻨﺪ ﺧﺪﺍ ﺗﻮﻓﻴﻖ ﺩﻫﺪ ﻭ ﻭﺳﺎﺋﻞ‬
‫ﺍﺻﻼﺡ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﻓﺮﺍﻫﻢ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺩﺍﻧﺎ ﻭ ﺁﮔﺎﻫﺎﺳﺖ‪(35).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﺨﺎﻃﺐ ‪ ...  ‬ﻣﺮﺩﻡ ﻭ ﺣﺎﻛﻢ ﺷﺮﻉ ﺍﺳﺖ ﻭ ﻳﺎ ﻓﺎﻣﻴﻞ ﻃﺮﻓﻴﻦ ﺍﺳﺖ ﻛﻪ‬

‫ﺑﺎﻳﺪ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﻛﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻔﺮﺳﺘﻨﺪ‪ .‬ﻭﺟﻤﻠﺔ ‪ ... ‬ﺍﻋﻢ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻌﺜﺖ ﺑﻪ‬

‫ﺭﺿﺎﻳﺖ ﺯﻭﺟﻴﻦ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺧﻴﺮ‪ .‬ﻭ ﻛﻠﻤﺔ‪  :‬ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺩﻭ ﻧﻔﺮ ﺑﻌﻨﻮﺍﻥ ﺣﻜﻮﻣﺖ‬

‫ﻭﺍﺭﺩ ﻣﻲﺷﻮﻧﺪ ﻭ ﺯﻭﺟﻴﻦ ﺑﺎﻳﺪ ﺑﻪ ﺣﻜﻢ ﺍﻳﺸﺎﻥ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬‬

‫‪ ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺣﻜﻤﻴﻦ ﻭ ﻳﺎ ﺯﻭﺟﻴﻦ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺍﺻﻼﺡ ﺍﻗﺪﺍﻡ ﻛﻨﻨﺪ ﻭ ﻧﻴﺖ ﺗﻔﺮﻗﻪ‬
‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺍﺻﻼﺡ ﻧﺸﺪ ﻭ ﺑﻨﺎ ﺑﺮ ﺗﻔﺮﻗﻪ ﺷﺪ‪ ،‬ﺑﻬﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﺫﻥ ﺯﻭﺟﻴﻦ‬
‫ﺗﻔﺮﻗﻪ ﺣﺎﺻﻞ ﺷﻮﺩ‪.‬‬
‫‪          ‬‬

‫‪        ‬‬

‫‪             ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻴﺪ‪ ،‬ﻭ ﻫﻴﭻ ﭼﻴﺰﻱ ﺭﺍ ﺷﺮﻳﻚ ﺍﻭ ﻧﻜﻨﻴﺪ‪ ،‬ﻭ ﺑﻪ ﻭﺍﻟﺪﻳﻦ ﻭ‬
‫ﺧﻮﻳﺸﺎﻥ ﻭ ﻳﺘﻴﻤﺎﻥ ﻭ ﻣﺴﺎﻛﻴﻦ ﻭ ﻫﻤﺴﺎﻳﮕﺎﻥ ﻧﺰﺩﻳﻚ ﻭ ﻫﻤﺴﺎﻳﺔ ﺩﻭﺭ ﻭ ﻳﺎﺭ ﻧﺰﺩﻳﻚ ﻭ‬
‫ﺭﺍﻫﮕﺬﺭ ﻭ ﺁﻧﻜﻪ ﺑﻪ ﻣﻠﻜﻴﺖ ﺷﻤﺎ ﺩﺭﺁﻣﺪﻩ‪ ،‬ﺍﺣﺴﺎﻥ ﻛﻨﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﻣﻲﻧﺎﺯﺩ‪(36).‬‬
 ‫‪469‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪     :‬ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﭼﻴﺰﻱ ﺭﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﻧﻜﺮﺩ‬
‫ﻧﻪ ﺩﺭ ﺫﺍﺕ ﻭ ﻧﻪ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻧﻪ ﺩﺭ ﺍﻓﻌﺎﻝ ﻭ ﻧﻪ ﺩﺭ ﻋﺒﺎﺩﺕ ﻭ ﻧﻪ ﺩﺭ ﺣﻜﻢ‪ .‬ﺷﺮﻳﻚ ﺩﺭ‬
‫ﺫﺍﺕ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺩﻭ ﺫﺍﺕ ﺩﺭ ﻗﺪﻳﻢ ﺑﻮﺩﻩ ﻭ ﻳﺎ ﺩﻭ ﻭﺟﻮﺩ ﺩﺭ ﻗﺪﻳﻢ ﺑﻮﺩﻩ‪ .‬ﻭ‬
‫ﺃﻣﺎ ﺷﺮﻙ ﺩﺭ ﺻﻔﺎﺕ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﺪ ﻏﻴﺮ ﺧﺪﺍ ﻫﻤﻪ ﺟﺎ ﺣﺎﺿﺮ ﻭ ﻳﺎ ﻧﺎﻇﺮ ﻭ ﻳﺎ ﻣﺪﻳﺮ ﻭ‬
‫ﻳﺎ ﻣﺪﺑﺮ ﻭ ﻳﺎ ﺷﻨﻮﺍ ﻭ ﻳﺎ ﺑﻴﻨﺎ ﻭ ﻳﺎ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﺧﺪﺍ ﺭﺍ ﻭﺍﺟﺪ ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ ﺷﺮﻙ ﺩﺭ ﺍﻓﻌﺎﻝ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺷﺎﻓﻲ ﻭ ﻳﺎ ﻛﺎﻓﻲ ﻭ ﻳﺎ ﻧﮕﻬﺒﺎﻥ ﻭ ﻳﺎ ﺧﺎﻟﻖ ﻭ ﻳﺎ ﺭﺍﺯﻕ ﺑﺪﺍﻧﺪ‪ .‬ﻭ‬
‫ﺷﺮﻙ ﺩﺭ ﻋﺒﺎﺩﺕ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺑﻨﺪﮔﻲ ﻛﻨﺪ ﻭ ﻳﺎ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻋﺒﺎﺩﺕ‬
‫ﺑﺨﻮﺍﻧﺪ ﻭ ﻳﺎ ﺑﺮﺍﻱ ﻏﻴﺮ ﺧﺪﺍ ﻛﺮﻧﺶ ﻛﻨﺪ ﻣﺎﻧﻨﺪ ﻛﺮﻧﺸﻲ ﻛﻪ ﺑﺮﺍﻱ ﺧﺪﺍ ﻣﻲﻛﻨﺪ‪ .‬ﻭﺷﺮﻙ ﺩﺭ‬
‫ﺣﻜﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻛﺴﻲ ﻏﻴﺮﺧﺪﺍ ﺑﮕﻮﻳﺪ‪" :‬ﻳﺎ ﺷﺮﻳﮏ اﻟﻘﺮآن" ﻭ ﻳﺎ ﺣﻜﻢ ﻛﺲ ﺩﻳﮕﺮ ﺭﺍ‬
‫ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﻪ ﺑﺪﺍﻧﺪ‪.‬‬

‫‪         ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺑﺨﻞ ﻣﻲﻭﺭﺯﻧﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺑﺨﻞ ﺃﻣﺮ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺧﺪﺍ ﺍﺯ ﻓﻀﻞ‬
‫ﺧﻮﺩ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﻛﺘﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻛﺎﻓﺮﻳﻦ ﻋﺬﺍﺏ ﺧﻮﺍﺭﻛﻨﻨﺪﻩ ﻣﻬﻴﺎ ﻛﺮﺩﻩﺍﻳﻢ‪(37).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﺨﻞ‪ ،‬ﺑﺨﻞ ﺩﺭ ﻣﺎﻝ ﻓﻘﻂ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺨﻞ ﺩﺭ ﻋﻠﻢ ﻭ ﺑﺨﻞ ﺩﺭ ﺍﺭﺷﺎﺩ‬
‫ﻭ ﺑﺨﻞ ﺩﺭ ﺍﻇﻬﺎﺭ ﺣﻖ ﻭ ﻛﺘﻤﺎﻥ ﻫﺮ ﭼﻪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﻭ ﻳﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺁﮔﺎﻩ ﺳﺎﺧﺘﻪ‪،‬‬
‫ﻣﺎﻧﻨﺪ ﻳﻬﻮﺩ ﻛﻪ ﺑﺨﻞ ﻭﺭﺯﻳﺪﻧﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺁﮔﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺩﺭ ﺣﻖ ﻣﺤﻤﺪ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﻣﺮﺩﻡ‬
‫ﺍﻇﻬﺎﺭ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺃﻣﺮ ﻣﻲﻛﺮﺩﻧﺪ ﻛﻪ ﺷﻤﺎ ﻧﻴﺰ ﺍﺯ ﺍﻇﻬﺎﺭ ﺣﻖ ﺑﺨﻞ ﺑﻮﺭﺯﻳﺪ ﻭ ﺁﻧﭽﻪ‬
‫ﻣﻲﺩﺍﻧﻴﺪ ﻛﺘﻤﺎﻥ ﻛﻨﻴﺪ‪.‬‬

‫‪         ‬‬

‫‪             ‬‬
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‫‪              ‬‬
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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪470‬‬

‫‪            ‬‬
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‫‪            ‬‬
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‫‪          ‬‬
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‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺑﺮﺍﻱ ﺁﻧﺎﻧﻜﻪ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺩﻳﺪﻥ ﻣﺮﺩﻡ ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﻭ ﺑﻪ‬
‫ﺭﻭﺯ ﺩﻳﮕﺮ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﻧﺪ ﻭ ﻛﺴﻴﻜﻪ ﺷﻴﻄﺎﻥ ﻫﻤﺪﻡ ﺍﻭ ﺑﺎﺷﺪ ﭘﺲ ﺑﺪ ﻫﻤﺪﻣﻲ ﺍﺳﺖ)‪ (38‬ﻭ‬
‫ﭼﻪ ﭼﻴﺰ ﺑﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ )ﻳﻌﻨﻲ ﭼﻪ ﺿﺮﺭﻱ ﺩﺍﺷﺖ( ﺍﮔﺮ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺩﻳﮕﺮ ﺍﻳﻤﺎﻥ‬
‫ﻣﻲﺁﻭﺭﺩﻧﺪ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺧﺪﺍ ﺭﻭﺯﻱ ﺍﻳﺸﺎﻥ ﻛﺮﺩﻩ ﺍﻧﻔﺎﻕ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ‬
‫ﺩﺍﻧﺎﺳﺖ)‪ (39‬ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﻣﻘﺪﺍﺭ ﺫﺭﻩﺍﻱ ﺳﺘﻢ ﻧﻤﻲﻛﻨﺪ ﻭ ﺍﮔﺮ ﻛﺎﺭ ﻧﻴﻜﻲ ﺑﺎﺷﺪ ﺁﻥ ﺭﺍ‬
‫ﻣﻲﺍﻓﺰﺍﻳﺪ ﻭﺍﺯ ﻧﺰﺩ ﺧﻮﺩ ﺍﺟﺮ ﺑﺰﺭگ ﻣﻲﺩﻫﺪ)‪ (40‬ﭘﺲ ﭼﮕﻮﻧﻪ ﺑﺎﺷﺪ ﻭﻗﺘﻲ ﻛﻪ ﺑﻴﺎﻭﺭﻳﻢ ﺍﺯ‬
‫ﻫﺮ ﺃﻣﺘﻲ ﺑﻪ ﮔﻮﺍﻫﻲ ﻭ ﺗﻮﺭﺍﺕ ﺑﺮ ﺍﻳﻨﺎﻥ ﮔﻮﺍﻩ ﺁﻭﺭﻳﻢ)‪ (41‬ﺁﻥ ﺭﻭﺯ ﻛﺎﻓﺮﺍﻥ ﻭ ﺁﻧﺎﻧﻜﻪ ﻧﺎﻓﺮﻣﺎﻧﻲ‬
‫ﺭﺳﻮﻝ ﻛﺮﺩﻧﺪ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺭﻧﺪ ﻛﻪ ﻛﺎﺵ ﺯﻣﻴﻦ ﺑﻪ ﺍﻳﺸﺎﻥ ﻫﻤﻮﺍﺭ ﻣﻲﺷﺪ )ﻳﻌﻨﻲ ﺯﻳﺮ ﺧﺎﻙ‬
‫ﻣﻲﺷﺪﻧﺪ( ﻭ ﺍﺯ ﺧﺪﺍ ﺳﺨﻨﻲ ﺭﺍ ﻛﺘﻤﺎﻥ ﻧﻤﻲﻛﺮﺩﻧﺪ‪(42).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...   :‬ﻋﻄﻒ ﺍﺳﺖ ﺑﺮ ‪ ‬ﺩﺭ ﺁﻳﺔ ﻗﺒﻞ‪ ،‬ﻭ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﺮﻳﻦ ﺑﻮﺩﻥ ﺷﻴﻄﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺍﺋﻤﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭﺳﻮﺳﻪ ﻣﻲﻛﻨﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‪:‬‬

‫‪    ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻳﺮ ﺧﺎﻙ ﺑﻮﺩﻧﺪ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﺑﺮ ﺭﻭﻱ ﺑﺪﻥ ﺍﻳﺸﺎﻥ‬

‫ﻫﻤﻮﺍﺭ ﻣﻲﻛﺮﺩﻧﺪ ﻛﻪ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺧﺎﺭﺝ ﻧﻤﻲﺷﺪﻧﺪ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ‪،    :‬‬
‫ﺍﻳﻦ ﺍﺳﺘﻜﻪ ﻛﻔﺎﺭ ﻛﻔﺮ ﺧﻮﺩ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﺪﺍ ﺍﻋﻀﺎﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺳﺨﻦ ﻣﻲﺁﻭﺭﺩ‪،‬‬
‫ﺳﭙﺲ ﺍﻳﺸﺎﻥ ﭘﺸﻴﻤﺎﻥ ﻣﻲﺷﻮﻧﺪ ﻭ ﺁﺭﺯﻭ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺧﻮﺏ ﺑﻮﺩ ﻛﺘﻤﺎﻥ ﻧﻤﻲﻛﺮﺩﻳﻢ ﻛﻔﺮ ﺧﻮﺩ‬
‫ﺭﺍ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻬﺎﺩﺕ ﺭﺳﻮﻝ ﺧﺪﺍص ﺷﻬﺎﺩﺕ ﺍﻭﺳﺖ ﺑﺮ ﺍﻫﻞ ﺯﻣﺎﻥ ﺧﻮﺩ ﻭ ﺍﺻﺤﺎﺏ‬
‫ﺧﻮﺩ‪ ،‬ﺑﻪ ﻗﺮﻳﻨﺔ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪.‬‬
 ‫‪471‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪           ‬‬

‫‪           ‬‬
‫‪    ‬‬

‫‪           ‬‬

‫‪         ‬‬

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‫‪ ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺑﻪ ﻧﻤﺎﺯ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﻤﺎ ﻣﺴﺘﻴﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﺑﺪﺍﻧﻴﺪ ﭼﻪ‬
‫ﻣﻲﮔﻮﺋﻴﺪ ﻭ ﻧﻪ ﺩﺭ ﺣﺎﻝ ﺟﻨﺎﺑﺖ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﮔﺬﺭﻛﻨﻨﺪﮔﺎﻥ ﺭﺍﻩ ﺑﺎﺷﻴﺪ‪ ،‬ﺗﺎ ﺍﻳﻨﻜﻪ ﻏﺴﻞ ﻛﻨﻴﺪ‪،‬‬
‫ﻭ ﺍﮔﺮ ﺑﻴﻤﺎﺭ ﻭ ﻳﺎ ﺑﺮ ﺳﻔﺮ ﺑﻮﺩﻳﺪ ﻭ ﻳﺎ ﻳﻜﻲ ﺍﺯ ﺷﻤﺎ ﺍﺯ ﻗﻀﺎﻱ ﺣﺎﺟﺖ ﺁﻣﺪ ﻭ ﻳﺎ ﺑﺎ ﺯﻧﺎﻥ‬
‫ﺟﻤﺎﻉ ﻛﺮﺩﻳﺪ ﭘﺲ ﺁﺑﻲ ﻧﻴﺎﻓﺘﻴﺪ ﺗﻴﻤﻢ ﻛﻨﻴﺪ ﺯﻣﻴﻦ ﭘﺎﻛﻲ ﺭﺍ‪ ،‬ﭘﺲ ﺑﻤﺎﻟﻴﺪ ﺑﻪ ﺻﻮﺭﺗﻬﺎ ﻭﺩﺳﺘﻬﺎﻱ‬
‫ﺧﻮﺩﺗﺎﻥ‪ ،‬ﺑﺪﺭﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺑﺨﺸﻨﺪﻩ ﻭ ﺁﻣﺮﺯﻧﺪﻩ ﺍﺳﺖ‪(43).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...    :‬ﺑﻈﺎﻫﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﻣﺴﺘﻲ‬
‫ﺑﻪ ﻧﻤﺎﺯ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ ﻭﺻﻼﻩ ﻣﻌﻨﺎﻱ ﺣﻘﻴﻘﻲ ﺍﻥ ﻳﻌﻨﻲ ﻧﻤﺎﺯ ﻣﺮﺍﺩ ﺍﺳﺖ ﻧﻪ ﻣﺴﺠﺪ ﺯﻳﺮﺍ‬

‫ﻧﻔﺮﻣﻮﺩﻩ‪ :‬ﻻﺗﻘﺮﺑﻮا اﻟﻤﺴﺠﺪ ‪ ...‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‪،        :‬‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺟﻨﺎﺑﺖ ﻧﻤﺎﺯ ﻧﺨﻮﺍﻧﻴﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﻏﺴﻞ ﻧﻤﺎﺋﻴﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻣﺴﺎﻓﺮ ﺑﺎﺷﻴﺪ‬

‫ﻭ ﺁﺏ ﭘﻴﺪﺍ ﻧﻜﻨﻴﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ‪ ،  ‬ﺁﻥ ﻣﺴﺎﻓﺮﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻴﻦ ﺭﺍﻩ ﺁﺏ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻭﻟﻲ ﺑﻌﻀﻲ ﺑﻪ ﻋﻼﻗﺔ ﺣﺎﻝ ﻭ ﻣﺤﻞ ﮔﻔﺘﻪﺍﻧﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺻﻼﻩ ﻣﺤﻞ ﻧﻤﺎﺯ ﺍﺳﺖ ﻛﻪ ﻣﺴﺠﺪ‬
‫ﺑﺎﺷﺪ ﻳﻌﻨﻲ ﺩﺭ ﺣﺎﻝ ﻣﺴﺘﻲ ﺑﻪ ﻣﺴﺠﺪ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﻮﻝ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪:‬‬

‫‪     ‬ﺍﻳﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﺷﺨﺺ ﺟﻨﺐ ﺑﻪ ﻣﺴﺠﺪ ﻧﺮﻭﺩ ﻣﮕﺮ ﺑﻌﻨﻮﺍﻥ‬
‫ﺭﺍﻩﮔﺬﺭ ﻛﻪ ﺍﺯ ﺩﺭﻱ ﻭﺍﺭﺩ ﻭﺍﺯ ﺩﺭ ﺩﻳﮕﺮ ﺧﺎﺭﺝ ﺷﻮﺩﻭ ﺩﺭﻧﮓ ﻧﻜﻨﺪ‪ .‬ﻣﻄﻠﺐ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻜﺎﺭﻱ‪ ،‬ﺳﻜﺮ ﻭ ﻣﺴﺘﻲ ﺣﻘﻴﻘﻲ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺳﻜﺮ ﻣﺠﺎﺯﻱ ﻳﻌﻨﻲ ﺳﻜﺮ‬

‫ﺧﻮﺍﺏ ﻭ ﺍﻏﻤﺎ ﻭ ﻏﻔﻠﺖ ﺑﻬﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻧﻤﺎﺯ ﻧﺰﺩﻳﻚ ﻧﺸﻮﺩ‪ ،‬ﺯﻳﺮﺍ ‪  ‬‬

‫‪ ‬ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻨﻬﺎ ﻣﺼﺪﺍﻕ ﺩﺍﺭﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ‪  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪472‬‬

‫ﺍﻧﺴﺎﻥ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﭼﻪ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﻟﻐﺖ ﻭ ﺯﺑﺎﻥ ﻋﺮﺏ ﺭﺍ‬

‫ﻓﺮﺍﮔﻴﺮﺩ ﺗﺎ ﺑﻔﻬﻤﺪ ﺩﺭ ﻧﻤﺎﺯ ﭼﻪ ﻣﻲﮔﻮﻳﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ‪ ‬ﭼﻮﻥ ﻧﻔﺮﻣﻮﺩﻩ ﻛﺠﺎﻱ‬
‫ﺑﺪﻥ ﺭﺍ ﻏﺴﻞ ﺩﻫﻴﺪ ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﻭ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺑﺪﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﭘﺲ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﻧﻤﺎﺯ ﺍﮔﺮ‬
‫ﺟﻨﺐ ﺷﺪﻩ ﺑﺎﻳﺪ ﺗﻤﺎﻡ ﺑﺪﻥ ﺭﺍ ﻏﺴﻞ ﺩﻫﺪ‪ .‬ﻭ ﺩﺭ ﺗﻴﻤﻢ ﻃﺒﻖ ﻗﺮﺁﻥ ﺑﺎﻳﺪ ﺑﺮ ﺻﻌﻴﺪ ﺗﻴﻤﻢ ﻛﻨﺪ ﻭ‬
‫ﺻﻌﻴﺪ ﺯﻣﻴﻦ ﺧﺎﻛﻲ ﺭﺍ ﮔﻮﻳﻨﺪ‪ ،‬ﭘﺲ ﺑﺎ ﻭﺟﻮﺩ ﺧﺎﻙ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﺗﻴﻤﻢ ﻛﻨﺪ‪.‬‬

‫‪           ‬‬

‫‪            ‬‬
‫*‬ ‫*‬

‫‪         ‬‬

‫‪             ‬‬

‫‪  ‬‬

‫‪          ‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻧﻈﺮ ﻧﻴﻔﻜﻨﺪﻱ ﺑﻪ ﺳﻮﻱ ﺁﻧﺎﻧﻜﻪ ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﻛﺘﺎﺏ ﺗﻮﺭﺍﺕ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ‬
‫ﮔﻤﺮﺍﻫﻲ ﺭﺍ ﻣﻲﺧﺮﻧﺪ ﻭ ﻣﻲ ﺧﻮﺍﻫﻨﺪ ﻛﻪ ﺷﻤﺎ ﺭﺍﻩ ﺭﺍ ﮔﻢ ﻛﻨﻴﺪ)‪ (44‬ﻭ ﺧﺪﺍ ﺑﻪ ﺩﺷﻤﻨﺎﻥ ﺷﻤﺎ‬
‫ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺮﺍﻱ ﺳﺮﭘﺮﺳﺘﻲ ﻛﻔﺎﻳﺖ ﻭ ﺑﺮﺍﻱ ﻳﺎﺭﻱ ﻛﻔﺎﻳﺖ ﻭ ﺑﺲ ﺍﺳﺖ)‪ (45‬ﺍﺯ‬
‫ﺟﻤﻠﻪ ﻛﺴﺎﻧﻲ ﻛﻪ ﻳﻬﻮﺩﻱ ﺷﺪﻩﺍﻧﺪ ﺗﺤﺮﻳﻒ ﻣﻲﻛﻨﻨﺪ ﻛﻠﻤﺎﺕ ﺭﺍ ﺍﺯ ﺟﺎﻫﺎﻳﺶ‪ ،‬ﻭﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺷﻨﻴﺪﻳﻢ ﻭ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻛﺮﺩﻳﻢ‪ ،‬ﻭ ﺑﺸﻨﻮ ﻧﺸﻨﻮﻱ‪ ،‬ﻭ ﻣﺎ ﺭﺍ ﺭﻋﺎﻳﺖ ﻛﻦ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻘﺼﻮﺩﺷﺎﻥ‬
‫ﭘﻴﭽﺎﻧﺪﻥ ﺯﺑﺎﻥ ﻭ ﻃﻌﻨﻪﺯﺩﻥ ﺩﺭ ﺩﻳﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻳﺸﺎﻥ ﺑﮕﻮﻳﻨﺪ ﺷﻨﻴﺪﻳﻢ ﻭ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻳﻢ‬
‫ﻭ ﺑﺸﻨﻮ ﻭ ﺑﻪ ﻣﺎ ﻣﻬﻠﺖ ﺑﺪﻩ ﻫﺮ ﺁﻳﻨﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺑﻬﺘﺮ ﻭ ﺭﺍﺳﺖﺗﺮ ﺑﻮﺩ‪ ،‬ﻭﻟﻴﻜﻦ ﺧﺪﺍ ﺑﺴﺒﺐ‬
‫ﻛﻔﺮﺷﺎﻥ ﻟﻌﻨﺘﺸﺎﻥ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺣﻖ ﺩﻭﺭﺷﺎﻥ ﻛﺮﺩ‪ ،‬ﭘﺲ ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ ﻣﮕﺮ ﻛﻤﻲ‪(46).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﺔ ‪   ‬ﻫﻤﺎﻥ ﻧﻴﻤﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﻣﻘﺪﺍﺭﻱ‬
‫ﺍﺯ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺭﺍ ﻳﺎﺩ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺑﺎﻗﻲ ﺁﻥ ﺭﺍ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ ﻣﺸﺘﺮﻱ ﺿﻼﻟﺘﻨﺪ‪ ،‬ﻭ ﺃﻣﺎ‬
‫ﺍﻳﻨﻜﻪ ﺁﻧﺎﻥ ﭼﮕﻮﻧﻪ ﻣﺸﺘﺮﻱ ﺿﻼﻟﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺎﻳﻨﮕﻮﻧﻪ ﻛﻪ ﺑﺎ ﻋﻠﻢ ﺑﻪ ﻧﺒﻮﺕ‬
 ‫‪473‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻣﺤﻤﺪص ﻛﻔﺮ ﺑﻪ ﺍﻭ ﺭﺍ ﻣﻲﭘﺴﻨﺪﻳﺪﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺗﻌﺼﺐ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﮔﻤﺮﺍﻫﻲ ﺯﺩﻩ ﻭ ﻣﻲ‬

‫ﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﻧﻴﺰ ﮔﻤﺮﺍﻩ ﺑﺎﺷﻨﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ...  ‬ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫ﺗﺤﺮﻳﻒ ﻟﻔﻈﻲ ﺑﺎﺷﺪﻛﻪ ﺍﻟﻔﺎﻅ ﺗﻮﺭﺍﺕ ﺭﺍ ﻋﻮﺽ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﻧﺴﺨﻪﻫﺎﻱ ﺗﻮﺭﺍﺕ ﻛﻢ ﺑﻮﺩ‬
‫ﻭ ﺻﻨﻌﺖ ﭼﺎپ ﺑﻮﺟﻮﺩ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻧﻴﺰ ﺍﻛﺜﺮﺍ ﺑﻲﺳﻮﺍﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﻣﻤﻜﻦ ﺑﻮﺩ‬
‫ﻋﺒﺎﺭﺍﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﻋﻮﺽ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ‪ ،‬ﺗﺤﺮﻳﻒ ﻣﻌﻨﻮﻱ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﻋﺒﺎﺭﺍﺕ ﺁﻥ ﺭﺍ ﻣﻌﻨﻲ ﺩﻳﮕﺮﻱ ﺑﺪﻟﺨﻮﺍﻩ ﺧﻮﺩ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻣﺜﻼ ﺭﺟﻢ ﺭﺍ ﺑﻪ ﻣﻌﻨﻲ ﺣﺪ‬
‫ﻣﻲﮔﺮﻓﺘﻨﺪ‪ .‬ﻭﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﺑﺎ ﻗﺮﺁﻥ ﺑﺎﺯﻱ ﻣﻲﻛﻨﻨﺪ ﻭ ﻣﻌﺎﻧﻲ ﺩﻝﺑﺨﻮﺍﻩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻗﺮﺁﻥ‬
‫ﻧﺴﺒﺖ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﺁﻥ ﺯﻣﺎﻥ ﻧﻴﺰ ﺑﺎ ﺗﻮﺭﺍﺕ ﭼﻨﻴﻦ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ‬‬

‫ﺗﻤﺴﺨﺮ ﺑﻮﺩ‪ .‬ﻭ ﻣﻘﺼﻮﺩﺷﺎﻥ ﺍﺯ ‪ ‬ﺍﻳﻦ ﻧﺒﻮﺩ ﻛﻪ ﻣﺎ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻛﻦ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﺳﺘﻬﺰﺍء‬
‫ﻣﻲﮔﻔﺘﻨﺪ‪ ،‬ﻭ ﻳﺎ ﻣﻘﺼﻮﺩﺷﺎﻥ ﺍﺯ ﺁﻥ راﻋﻴﻨﺎ ﻳﻌﻨﻲ ﭼﻮﭘﺎﻥ ﻣﺎ ﺑﻮﺩ‪.‬‬
‫‪            ‬‬

‫‪           ‬‬

‫‪               ‬‬
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‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺍﺭﺍﻱ ﻛﺘﺎﺑﻴﺪ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﻛﺮﺩﻩﺍﻳﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﺗﺼﺪﻳﻖ ﻣﻲﻛﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﺑﺎ ﺷﻤﺎﺳﺖ‪ ،‬ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺻﻮﺭﺕﻫﺎ ﺭﺍ ﻣﺤﻮ ﻛﻨﻴﻢ ﻭ ﺑﻪ ﭘﺸﺘﻬﺎ‬
‫ﺑﺮﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﻭ ﻳﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﻟﻌﻦ ﻛﻨﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺍﺻﺤﺎﺏ ﺳﺒﺖ )ﺭﻭﺯ ﺷﻨﺒﻪ( ﺭﺍ ﻟﻌﻦ ﻛﺮﺩﻳﻢ‪،‬‬
‫ﻭﺃﻣﺮ ﺧﺪﺍ ﺷﺪﻧﻲ ﺑﻮﺩﻩ ﺍﺳﺖ )‪ (47‬ﺑﺮﺍﺳﺘﻲ ﻭ ﺗﺤﻘﻴﻖ ﻛﻪ ﺧﺪﺍ ﺷﺮﻙ ﺑﻪ ﺍﻭ ﺭﺍ ﻧﻤﻲﺁﻣﺮﺯﺩ‪ ،‬ﻭ‬
‫ﭘﺎﻳﻴﻦﺗﺮ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﻫﺮ ﻛﺲ ﻛﻪ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﻣﻲﺁﻣﺮﺯﺩ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺑﻪ ﺧﺪﺍ ﺷﺮﻙ ﺁﻭﺭﺩ‪ ،‬ﭘﺲ ﺑﻪ‬
‫ﺗﺤﻘﻴﻖ ﮔﻨﺎﻩ ﺑﺰﺭﮔﻲ ﺭﺍ ﻣﺮﺗﻜﺐ ﺷﺪﻩ ﺍﺳﺖ‪(48).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺻﺤﺎﺏ ﺳﺒﺐ ﻛﺴﺎﻧﻲ ﺑﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺭﻭﺯ ﺷﻨﺒﻪ ﺍﺯ ﻣﺎﻫﻲﮔﻴﺮﻱ ﺗﻌﻄﻴﻞ‬
‫ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻭﺣﻴﻠﻪ ﻛﺮﺩﻧﺪ ﺩﺭ ﮔﺮﻓﺘﻦ ﻣﺎﻫﻲ‪ ،‬ﻭ ﺧﺪﺍ ﻣﺴﺨﺸﺎﻥ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪474‬‬

‫ﺁﻳﺔ ‪ 163‬ﻗﺼﺔ ﺍﻳﺸﺎﻥ ﺫﻛﺮ ﺷﺪﻩ‪ .‬ﻭ ﺩﺭ ﺟﻤﻠﺔ‪ ،        :‬ﺍﺷﻜﺎﻝ ﺷﺪﻩ‬
‫ﻛﻪ ﻣﺸﺮﻙ ﺗﻮﺑﻪ ﻧﻤﻲﻛﻨﺪ ﺗﺎ ﺧﺪﺍ ﺑﻴﺎﻣﺮﺯﺩ ﻭﻧﻴﺎﻣﺮﺯﺩ ﻭ ﺑﺎﺿﺎﻓﻪ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﺮﺩ ﻣﺸﺮﻙ ﻧﻴﺴﺖ‪،‬‬
‫ﻭ ﻣﺸﺮﻙ ﺧﺪﺍ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﺩ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﺸﺮﻙ ﺁﻥ ﻛﺴﻲ ﻛﻪ ﺧﺪﺍ‬
‫ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﺩ ﺑﻪ ﻳﻜﺘﺎﺋﻲ ﻭ ﺧﺎﻟﻘﻴﺖ ﻣﺎﻧﻨﺪ ﻣﺸﺮﻛﻴﻦ ﻣﻜﻪ‪ ،‬ﻭﻟﻴﻜﻦ ﻏﻴﺮﺧﺪﺍ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ‬
‫ﻭﺑﺮﺍﻱ ﺧﻮﺍﻧﺪﻥ ﺧﺪﺍ ﻭﺍﺳﻄﻪ ﻗﺎﺋﻞ ﻣﻲﺷﻮﺩ ﻭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺧﺪﺍ ﺩﺧﺎﻟﺖ‬
‫ﻣﻲﺩﻫﺪ ﻭ ﺑﺮﺍﻱ ﻏﻴﺮﺧﺪﺍ ﻧﺬﺭ ﻭ ﻧﻴﺎﺯ ﻣﻲﻛﻨﺪ ﻭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺍﻭ ﻣﻲﻫﺪ ﻣﺎﻧﻨﺪ‬
‫ﺻﻔﺖ ﻻﻣﻜﺎﻧﻲ ﻭ ﺣﻀﻮﺭ ﻛﻞ ﻣﻜﺎﻥ ﺭﺍ ﺑﺮﺍﻱ ﻏﻴﺮﺧﺪﺍ ﻗﺎﺋﻞ ﻣﻲﺷﻮﺩ ﻭ ﻳﺎ ﺍﻭ ﺭﺍ ﺳﻤﻴﻊ ﻛﻞ‬
‫ﺻﻮﺕ ﻣﻲﺩﺍﻧﺪ ﻭ ﻫﻜﺬﺍ‪ ،‬ﺳﭙﺲ ﺑﺎ ﻫﻤﻴﻦ ﻋﻘﺎﻳﺪﻭ ﺍﻋﻤﺎﻝ ﺑﺪﻭﻥ ﺗﻮﺑﻪ ﺍﺯ ﺩﻧﻴﺎ ﺑﺮﻭﺩ‪،‬‬

‫‪              ‬‬
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‫‪             ‬‬
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‫‪        ‬‬

‫‪        ‬‬

‫‪    ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻧﻈﺮ ﻧﻜﺮﺩﻱ ﺑﻪ ﺳﻮﻱ ﺁﻧﺎﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﭘﺎﻙ ﻣﻲﺷﻤﺮﻧﺪ )ﺍﺯ ﺧﻮﺩ ﺗﻤﺠﻴﺪ‬
‫ﻣﻲﻛﻨﻨﺪ( ﺑﻠﻜﻪ ﺧﺪﺍ ﺗﻤﺠﻴﺪ ﻣﻲﻛﻨﺪ ﻫﺮ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﻭﺑﻪ ﻗﺪﺭ ﺭﺷﺘﺔ ﻫﺴﺘﺔ ﺧﺮﻣﺎ‬
‫ﺑﻪ ﺍﻳﺸﺎﻥ ﺳﺘﻢ ﻧﺸﻮﺩ)‪ (49‬ﺑﻨﮕﺮ ﭼﮕﻮﻧﻪ ﺑﺮ ﺧﺪﺍ ﺩﺭﻭﻍ ﻣﻲﺑﻨﺪﻧﺪ‪ ،‬ﻭ ﻛﺎﻓﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﮔﻨﺎﻫﻲ ﺁﺷﻜﺎﺭ ﺑﺎﺷﺪ)‪ (50‬ﺁﻳﺎ ﻧﻈﺮ ﻧﻜﺮﺩﻱ ﺑﻪ ﺳﻮﻱ ﺁﻧﺎﻧﻜﻪ ﻧﺼﻴﺒﻲ ﺍﺯ ﻛﺘﺎﺏ )ﺗﻮﺭﺍﺕ(‬
‫ﺩﺍﺭﻧﺪ‪ ،‬ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺟﺒﺖ ﻭ ﻃﺎﻏﻮﺕ ﻣﻲﺁﻭﺭﻧﺪ )ﺟﺒﺖ ﻭ ﻃﺎﻏﻮﺕ ﻧﺎﻡ ﺩﻭ ﺑﺖ ﺑﻮﺩ( ﻭﺑﻪ‬
‫ﻛﻔﺎﺭ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﺸﺎﻥ )ﻳﻌﻨﻲ ﻣﺸﺮﻛﻴﻦ( ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪﺗﺮﻧﺪ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﺑﺮﺍﻩ )‪ (51‬ﺍﻳﺸﺎﻧﻨﺪ‬
‫ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍ ﻟﻌﻨﺘﺸﺎﻥ ﻛﺮﺩﻩ‪ ،‬ﻭ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﻟﻌﻦ ﻛﻨﺪ ﺑﺮﺍﻱ ﺍﻭ ﻳﺎﻭﺭﻱ ﻧﺨﻮﺍﻫﻲ‬
‫ﻳﺎﻓﺖ‪(52).‬‬
 ‫‪475‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻧﻜﺎﺕ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﺗﺰﻛﻴﻪ ﻭ ﺗﻌﺮﻳﻒ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻳﻬﻮﺩ ﺑﻮﺩﻧﺪ ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﻣﺸﺮﻙ‬
‫ﻧﻴﺴﺘﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﺎﺹ ﺧﺪﺍ ﻭ ﺍﺑﻨﺎء ﺧﺪﺍ ﻭ ﺍﺣﺒﺎء ﺍﻭ ﻣﻲﺑﺎﺷﻴﻢ‪ ،‬ﻭ ﺩﺍﺧﻞ ﺑﻬﺸﺖ‬
‫ﻧﻤﻲﺷﻮﺩ ﻣﮕﺮ ﺁﻧﻜﻪ ﻳﻬﻮﺩﻱ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﻲﮔﻔﺘﻨﺪ‪ :‬ﭘﺪﺭﺍﻥ ﻭ ﺍﺟﺪﺍﺩ ﻣﺎ ﺍﺯ ﺍﻧﺒﻴﺎء ﺑﻮﺩﻩ ﻭ ﺭﻭﺯ‬
‫ﻗﻴﺎﻣﺖ ﺑﺮﺍﻱ ﻣﺎ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﺭﻭﺯﻱ ﻋﺪﻩ ﺍﻱ ﺍﺯ ﻳﻬﻮﺩ ﺍﻃﻔﺎﻝ ﺧﻮﺩ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﻧﺰﺩ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻭﺍﷲ ﻣﺎ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺍﻃﻔﺎﻝ ﻣﻲﺑﺎﺷﻴﻢ ﺁﻧﭽﻪ ﺩﺭ ﺷﺐ ﻋﻤﻞ‬
‫ﻛﺮﺩﻩﺍﻳﻢ ﺑﺮﻭﺯ ﺟﺒﺮﺍﻥ ﻭ ﻋﻔﻮ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺭﻭﺯ ﻛﺮﺩﻩﺍﻳﻢ ﺑﻪ ﺷﺐ ﺟﺒﺮﺍﻥ ﻭ ﻋﻔﻮ‬
‫ﻣﻲﺷﻮﺩ!‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﻋﺪﻩﺍﻱ ﺍﺯ ﻣﻠﺖ ﻣﺎ ﻫﻤﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻳﻬﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻱ ﻣﻲﻛﻨﻨﺪ‬
‫ﻛﻪ ﻣﺎ ﭘﻴﺮﻭ ﺃﺋﻤﻪ ﻫﺴﺘﻴﻢ ﻭ ﻫﺮ ﭼﻪ ﺑﻜﻨﻴﻢ ﻣﻮﺭﺩ ﻋﻔﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﻛﺘﺎﺏ‬
‫ﺁﺳﻤﺎﻧﻲ ﺍﻳﺸﺎﻥ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻗﺮﺁﻥ ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﺭﺍ ﻣﺮﺩﻭﺩ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺭﺍ‬

‫ﺍﻓﺘﺮﺍء ﺑﺮ ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﻭ ﻓﺮﻣﻮﺩﻩ ‪ .     ‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ‪‬‬

‫‪ ، ‬ﻋﺪﻩﺍﻱ ﺍﺯﻳﻬﻮﺩ ﺑﻮﺩﻩ ﻣﺎﻧﻨﺪ ﺣﻲ ﺑﻦ ﺍﺧﻄﺐ ﻭ ﻛﻌﺐ ﺑﻦ ﺍﺷﺮﻑ ﻛﻪ‬

‫ﺑﺮﺍﻱ ﺧﺎﻣﻮﺵﻛﺮﺩﻥ ﺍﺳﻼﻡ ﺭﻓﺘﻨﺪ ﻣﻜﻪ ﻧﺰﺩ ﻗﺮﻳﺶ ﻭ ﺍﺑﻮﺳﻔﻴﺎﻥ‪ ،‬ﻭ ﺑﺎ ﺁﻧﺎﻥ ﻫﻢﻗﺴﻢ ﺷﺪﻧﺪ‬
‫ﺑﺮﺍﻱ ﺩﻓﻊ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﻗﺮﻳﺶ ﮔﻔﺘﻨﺪ ﺷﻤﺎ ﺍﻫﻞ ﻛﺘﺎﺑﻴﺪ‪ ،‬ﻭ ﺑﻪ ﻣﺤﻤﺪ ﻧﺰﺩﻳﻜﺘﺮﻳﺪ ﻭ ﻣﺎ ﺍﺯ‬
‫ﻣﻜﺮ ﺷﻤﺎ ﺧﺎﻃﺮﺟﻤﻊ ﻧﻴﺴﺘﻴﻢ‪ ،‬ﭘﺲ ﺑﻴﺎﺋﻴﺪ ﺑﺮﺍﻱ ﺟﺒﺖ ﻭ ﻃﺎﻏﻮﺕ ﺳﺠﺪﻩ ﻛﻨﻴﺪ ﺗﺎ ﻣﺎ ﺧﺎﻃﺮ‬
‫ﺟﻤﻊ ﺷﻮﻳﻢ‪ ،‬ﭘﺲ ﺑﺮﺍﻱ ﺑﺘﻬﺎ ﺳﺠﺪﻩ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﺑﻮﺳﻔﻴﺎﻥ ﮔﻔﺖ ﺁﻳﺎ ﻣﺎ ﺑﻪ ﻫﺪﺍﻳﺖ ﻧﺰﺩﻳﻜﺘﺮﻳﻢ ﻳﺎ‬
‫ﻣﺤﻤﺪ؟ ﻛﻌﺐ ﮔﻔﺖ‪ :‬ﺷﻤﺎ ﺑﻪ ﻫﺪﺍﻳﺖ ﻧﺰﺩﻳﻜﺘﺮﻳﺪ‪ .‬ﻭ ﺁﻳﺎ ﺟﺒﺖ ﻭ ﻃﺎﻏﻮﺕ ﺩﺭ ﻟﻐﺖ ﻣﻨﺤﺼﺮ‬
‫ﺑﻪ ﺑﺖ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﻳﺎ ﺑﻬﺮ ﭘﺮﭼﻤﺪﺍﺭ ﺑﺎﻃﻠﻲ‪ ،‬ﭼﻪ ﻣﺪﻋﻲ ﻧﺒﻮﺕ‪ ،‬ﻭ ﭼﻪ ﻣﺪﻉ ﺃﻟﻮﻫﻴﺖ‪ ،‬ﻭﭼﻪ‬
‫ﻣﺪﻋﻲ ﻋﻠﻢ ﻏﻴﺐ‪ ،‬ﻭ ﭼﻪ ﺁﻧﻜﻪ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﺍﺯ ﺧﻮﺩ ﺑﻴﺎﻭﺭﺩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﺴﻮﻱ ﺧﻮﺩ‬
‫ﺩﻋﻮﺕ ﻛﻨﺪ‪ ،‬ﻛﻪ ﺗﻤﺎﻡ ﺍﻳﻨﻬﺎ ﺭﺍ ﻟﻐﺖ ﻋﺮﺏ‪ ،‬ﺟﺒﺖ ﻭ ﻃﺎﻏﻮﺕ ﮔﻮﻳﻨﺪ‪.‬‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬

‫‪            ‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪476‬‬

‫‪          ‬‬
‫*‬

‫‪          ‬‬
‫*‬
‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻧﺼﻴﺒﻲ ﺍﺯ ﺳﻠﻄﻨﺖ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﻧﻤﻲﺩﻫﻨﺪ ﻣﺮﺩﻡ‬
‫ﺭﺍ ﻧﻘﻴﺮﻱ)‪ (53‬ﺑﻠﻜﻪ ﺁﻳﺎ ﺑﻪ ﻣﺮﺩﻡ ﺣﺴﺪ ﻣﻲﻭﺭﺯﻧﺪ ﺑﺮ ﺁﻧﭽﻪ ﺧﺪﺍ ﺍﺯ ﻓﻀﻞ ﺧﻮﺩ ﺩﺍﺩﻩ ﺍﻳﺸﺎﻥ‬
‫ﺭﺍ‪ ،‬ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﻪ ﺁﻝ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺍﺩﻳﻢ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ ﺭﺍ‪ ،‬ﻭﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻳﻢ ﭘﺎﺩﺷﺎﻫﻲ‬
‫ﻋﻈﻴﻤﻲ ﺭﺍ)‪ (54‬ﭘﺲ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻪ ﺁﻥ ﻛﺘﺎﺏ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﺑﺎﺯﺩﺍﺷﺘﻨﺪ ﺍﺯ ﺍﻳﻤﺎﻥ‪ ،‬ﻭ ﺩﻭﺯﺥ ﺑﺮﺍﻱ ﺳﻮﺯﺍﻧﻴﺪﻥ ﻛﺎﻓﻲ ﺍﺳﺖ)‪ (55‬ﺑﺮﺍﺳﺘﻲ ﻭﺗﺤﻘﻴﻖ ﺁﻧﺎﻧﻜﻪ ﺑﻪ‬
‫ﺁﻳﺎﺕ ﻣﺎ ﻛﺎﻓﺮ ﺷﺪﻧﺪ ﺑﻪ ﻫﻤﻴﻦ ﺯﻭﺩﻱ ﻭﺍﺭﺩ ﻣﻲﻛﻨﻴﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺁﺗﺸﻲ ﻛﻪ ﻫﺮ ﻗﺪﺭ‬
‫ﭘﻮﺳﺘﻬﺎﻱ ﺍﻳﺸﺎﻥ ﺑﺴﻮﺯﺩ ﺗﺒﺪﻳﻞ ﻣﻲﻛﻨﻴﻢ ﺑﻪ ﭘﻮﺳﺘﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺗﺎ ﺑﭽﺸﻨﺪ ﻋﺬﺍﺏ ﺭﺍ‪ ،‬ﺑﺪﺭﺳﺘﻲ‬
‫ﻛﻪ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪(56).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﺮﺩﻣﻲ ﻛﻪ ﻣﻮﺭﺩ ﺣﺴﺪ ﻳﻬﻮﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﻫﻤﺎﻥ ﻣﺤﻤﺪص ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺑﻮﺩﻧﺪ ﻛﻪ‬
‫ﺣﻖﺗﻌﺎﻟﻲ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﺒﻮﺕ ﻭ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻨﺖ ﺑﺨﺸﻴﺪ‪ ،‬ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﻗﺪﺭﺗﺸﺎﻥ ﺯﻳﺎﺩﺗﺮ‬
‫ﻣﻲﺷﺪ‪ ،‬ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻣﺎ ﺑﻪ ﺁﻝ ﺍﺑﺮﺍﻫﻴﻢ ﻳﻌﻨﻲ ﻳﻌﻘﻮﺏ ﻭﻳﻮﺳﻒ ﻭ ﺳﻠﻴﻤﺎﻥ ﻭ ﺩﺍﻭﺩ ﻧﻴﺰ‬

‫ﺳﻠﻄﻨﺖ ﻭ ﻧﺒﻮﺕ ﺩﺍﺩﻳﻢ‪ ،‬ﺷﻤﺎ ﭼﺮﺍ ﺑﻪ ﺁﻧﺎﻥ ﺣﺴﺪ ﻧﻤﻲﻭﺭﺯﻳﺪ‪ .‬ﻭ ﺩﺭ ﺟﻤﻠﺔ ‪ ‬‬

‫‪ ...‬ﺍﺷﻜﺎﻝ ﺷﺪﻩ ﻛﻪ ﭘﻮﺳﺘﻬﺎﻱ ﺩﻳﮕﺮ ﻛﻪ ﻋﺼﻴﺎﻥ ﻧﻜﺮﺩﻩﺍﻧﺪ ﭼﮕﻮﻧﻪ ﻋﺬﺍﺏ ﻣﻲﺷﻮﺩ؟‬

‫ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﭘﻮﺳﺖ ﺍﺯ ﻋﻮﺍﺭﺽ ﺍﺳﺖ ﺃﻣﺎ ﺟﻮﻫﺮ ﺁﺩﻣﻲ ﻭ ﺭﻭﺡ ﺍﻭ ﻋﻮﺽ ﻧﻤﻲﺷﻮﺩ‪،‬‬
‫ﻭ ﺍﻭﺳﺖ ﻛﻪ ﻣﻌﺬﺏ ﺍﺳﺖ‪ .‬ﻭ »ﻧﻘﲑ« ﻓﺮﻭ ﺭﻓﺘﮕﻲ ﻭ ﺷﻜﺎﻑ ﭘﺸﺖ ﻫﺴﺘﺔ ﺧﺮﻣﺎ ﻭ ﻛﻨﺎﻳﻪ ﺍﺯ‬
‫ﭼﻴﺰ ﺑﺴﻴﺎﺭ ﻛﻮﭼﻚ ﻭ ﻛﻢﺍﺭﺯﺵ ﺍﺳﺖ‪.‬‬
‫‪         ‬‬

‫‪           ‬‬
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 ‫‪477‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺩﺍﺭﺍﻱ ﺍﻳﻤﺎﻥ ﻭ ﺍﻋﻤﺎﻝ ﺷﺎﻳﺴﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺍﺧﻞ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‬
‫ﺑﻪ ﺑﺎﻏﻬﺎﺋﻲ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺁﻧﻬﺎ ﻧﻬﺮﻫﺎ ﺟﺎﺭﻱ ﺍﺳﺖ ﺗﺎ ﺑﻪ ﺃﺑﺪ ﺩﺭ ﺁﻥ ﺑﻤﺎﻧﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ‬
‫ﺟﻔﺖﻫﺎ ﻭ ﻫﻤﺴﺮﻫﺎﻱ ﭘﺎﻛﻴﺰﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭﺍﺭﺩ ﺳﺎﺯﻳﻢ ﺩﺭ ﺳﺎﻳﺔ ﻛﺸﻴﺪﻩ ﺷﺪﺓ‬
‫ﺭﺍﺣﺘﻲ‪(57).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺧﻠﻮﺩ ﺩﺭ ﺑﻬﺸﺖ ﻣﺆﻛﺪ ﺷﺪﻩ ﺑﻪ ﻟﻔﻆ ﺍﺑﺪﺍ‪ ،‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﺭﺣﻤﺖ‬
‫ﺧﺪﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﻗﻄﻊ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫‪            ‬‬

‫‪              ‬‬
‫*‬

‫‪            ‬‬

‫‪             ‬‬
‫‪‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺃﻣﺮ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻣﺎﻧﺎﺕ ﺭﺍ ﺑﻪ ﺃﻫﻞ ﺁﻥ ﺑﺮﺳﺎﻧﻴﺪ‪ ،‬ﻭ ﭼﻮﻥ‬
‫ﺑﻴﻦ ﻣﺮﺩﻡ ﺣﻜﻢ ﻛﺮﺩﻳﺪ ﺑﻪ ﻋﺪﺍﻟﺖ ﺣﻜﻢ ﻧﻤﺎﺋﻴﺪ‪ ،‬ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺧﻮﺏ ﭘﻨﺪ ﻣﻲﺩﻫﺪ‪،‬‬
‫ﺑﺪﺭﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺷﻨﻮﺍ ﻭ ﺑﻴﻨﺎﺳﺖ)‪ (58‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺧﺪﺍ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﻭ ﺭﺳﻮﻝ ﻭ‬
‫ﺻﺎﺣﺒﺎﻥ ﻓﺮﻣﺎﻥ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺩﺭ ﭼﻴﺰﻱ ﻧﺰﺍﻉ ﻛﺮﺩﻳﺪ ﺁﻥ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ‬
‫ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﮔﺮ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻳﺪ‪ ،‬ﺍﻳﻦ ﺑﻬﺘﺮ ﻭ ﻧﻴﻜﻮﺗﺮ ﺍﺳﺖ ﺍﺯ‬
‫ﺟﻬﺖ ﻋﺎﻗﺒﺖ‪(59).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ‪  :‬ﺟﻤﻊ ﺍﺳﺖ ﻭ ﺷﺎﻣﻞ ﺃﻣﺎﻧﺖ ﺧﺎﻟﻖ ﻭﻣﺨﻠﻮﻕ ﻫﺮ ﺩﻭ ﻣﻲﺷﻮﺩ‪:‬‬
‫ﺃﻣﺎ ﺃﻣﺎﻧﺎﺕ ﺧﺎﻟﻖ ﻫﻤﺎﻥ ﺃﻭﺍﻣﺮ ﻭ ﻧﻮﺍﻫﻲ ﻭ ﺍﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻲ ﺍﻭﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﻬﺎ‬
‫ﻋﻤﻞ ﺷﻮﺩ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺃﻣﺎﻧﺖ ﺇﻟﻬﻲ ﺃﻋﻀﺎ ﻭ ﺟﻮﺍﺭﺣﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺍﺩﻩ ﻛﻪ ﺑﺎﻳﺪ ﻫﺮ ﻳﻚ‬
‫ﺭﺍ ﺑﺮﺧﻼﻑ ﺁﻧﭽﻪ ﺍﻭ ﻣﻘﺮﺭ ﻛﺮﺩﻩ ﺻﺮﻑ ﻧﻜﻨﺪ‪ ،‬ﺑﺎ ﺯﺑﺎﻥ ﻏﻴﺒﺖ ﻭ ﺩﺭﻭﻍ ﻭ ﻧﻤﺎﻣﻲ ﻭ ﻓﺤﺶ ﻭ‬
‫ﺗﻬﻤﺖ ﻭ ﺍﻓﺘﺮﺍء ﻧﻴﺎﻭﺭﺩ‪ ،‬ﻭﺑﺎ ﭼﺸﻢ ﻧﻈﺮ ﺑﻪ ﻣﺤﺮﻣﺎﺕ ﻧﻨﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺎ ﺳﺎﻳﺮ ﻗﻮﺍ ﻭ‬
‫ﺟﻮﺍﺭﺡ‪ ،‬ﻛﻪ ﻗﻮﺍ ﻭ ﺣﻮﺍﺱ ﺧﻮﺩ ﺭﺍ ﺑﻴﻬﻮﺩﻩ ﻣﺼﺮﻑ ﻧﻜﻨﺪ ﻭ ﺩﺭﻙ ﻭ ﺷﻌﻮﺭ ﻭ ﻋﻘﻞ ﺧﻮﺩ ﺭﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪478‬‬

‫ﻛﻪ ﻫﺮ ﻳﻚ ﺍﻣﺎﻧﺘﻲ ﺍﺯ ﺃﻣﺎﻧﺎﺕ ﺇﻟﻬﻲ ﺍﺳﺖ ﺻﺮﻑ ﺩﻧﻴﺎﭘﺮﺳﺘﻲ ﻧﻨﻤﺎﻳﺪ‪ .‬ﻭ ﺃﻣﺎﻧﺎﺕ ﻣﺨﻠﻮﻕ‪ ،‬ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﻭﺩﺍﺋﻊ ﻭ ﺍﺳﺮﺍﺭ ﻭ ﺍﻣﺎﻧﺎﺕ ﻣﺮﺩﻡ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‪ ،‬ﻭ ﻫﺮ ﺃﻣﺎﻧﺘﻲ ﺭﺍ ﺑﻪ ﺻﺎﺣﺒﺶ‬
‫ﺑﺮﺳﺎﻧﺪ‪ ،‬ﻭ ﻋﻴﺐ ﻣﺮﺩﻡ ﺭﺍ ﻓﺎﺵ ﻧﻜﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻧﺴﺎﻧﻲ ﺍﺯ ﺃﻣﺮﺍء ﺍﺳﺖ ﺑﺎ ﺭﻋﻴﺖ ﺧﻮﺩ ﺑﻪ ﻋﺪﻝ‬
‫ﺭﻓﺘﺎﺭ ﻛﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﺍﺳﺖ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺗﻌﺼﺒﺎﺕ ﺑﺎﻃﻠﻪ ﻭﻋﻘﺎﻳﺪ ﻓﺎﺳﺪﻩ ﻭ ﺧﺮﺍﻓﻲ‬
‫ﺗﺮﻏﻴﺐ ﻧﻜﻨﺪ‪ ،‬ﻭﺣﻘﺎﻳﻖ ﺭﺍ ﺑﻴﺎﻥ ﻭﻛﺘﻤﺎﻥ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﺯﻥ ﺣﻔﻆ ﻏﻴﺎﺏ ﻫﻤﺴﺮ ﺧﻮﺩ ﻛﻨﺪ‪ ،‬ﻭ ﻣﺮﺩ‬
‫ﺣﻘﻮﻕ ﭘﺪﺭﻱ ﺭﺍ ﺩﺭ ﺣﻖ ﺍﻭﻻﺩ ﻭ ﺳﺮﭘﺮﺳﺘﻲ ﻭ ﺗﺮﺑﻴﺖ ﺭﺍ ﺩﺭ ﺣﻖ ﻋﻴﺎﻝ ﻣﺮﺍﻋﺎﺕ ﻧﻤﺎﻳﺪ‪ .‬ﻭ‬
‫ﺃﻣﺎ ﺃﻣﺎﻧﺎﺕ ﻫﺮ ﻛﺴﻲ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺩﺵ ﺁﻧﭽﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ‬
‫ﻧﺎﻓﻊ ﺗﺮ ﺍﺳﺖ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻭ ﺑﻪ ﺟﺎﻥ ﺧﻮﺩ ﺧﻴﺎﻧﺖ ﻧﻜﻨﺪ‪ .‬ﻭ ﺃﻣﺎ ﺣﻜﺎﻡ ﺣﻜﻮﻣﺖ ﺭﺍ ﭘﺲ ﺍﺯ‬
‫ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﺍﻫﻠﺶ ﻭﺍﮔﺬﺍﺭﻛﻨﻨﺪ‪ ،‬ﻭ ﺳﺎﻳﺮ ﻣﺮﺩﻡ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﺣﺎﻛﻢ ﺭﻋﺎﻳﺖ ﺍﻫﻠﻴﺖ ﺭﺍ ﻧﻤﺎﻳﻨﺪ‬
‫ﻭﺣﻜﺎﻡ ﻧﻴﺰ ﺩﻳﺎﺕ ﻭ ﺣﺪﻭﺩ ﺇﻟﻬﻲ ﺭﺍ ﻛﻪ ﺍﺟﺮﺍﻱ ﺁﻧﻬﺎ ﺑﺮ ﻋﻬﺪﺓ ﺯﻣﺎﻣﺪﺍﺭ ﻭ ﺍﻣﺎﻡ ﺍﺳﺖ ﺍﺟﺮﺍ‬

‫ﻛﻨﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪        :‬ﺍﺷﺎﺭﻩ ﺑﻪ ﻭﻇﺎﺋﻒ ﻗﻀﺎﺕ‬
‫ﺍﺳﺖ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻭﻇﺎﺋﻒ ﺩﻳﮕﺮ ﺣﻜﺎﻡ ﻭ ﺍﻣﺮﺍء ﻭ ﻋﺪﺍﻟﺘﺸﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺭﻋﻴﺖ ﻧﻴﺰ‬
‫ﺍﺷﺎﺭﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻛﻠﻤﺔ ﻧﺎﺱ ﻋﻤﻮﻡ ﻣﺮﺩﻣﻨﺪ ﭼﻪ ﻣﺴﻠﻤﺎﻥ ﻭ ﭼﻪ ﻛﺎﻓﺮ‪ .‬ﻭ ﺍﻳﻦ ﺃﻣﻮﺭ‬
‫ﺍﻧﺤﺼﺎﺭ ﺑﻪ ﺭﺳﻮﻝ ﻭ ﻳﺎ ﺍﻣﺎﻡ ﻣﻌﻴﻨﻲ ﻧﻴﺴﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﺮ ﺃﻣﻴﺮﻱ ﻛﻪ ﺍﺟﺮﺍﻱ ﻋﺪﺍﻟﺖ ﻧﻤﺎﻳﺪ ﻭ‬
‫ﺣﺪﻭﺩ ﻭ ﺩﻳﺎﺕ ﺭﺍ ﻃﺒﻖ ﺣﻜﻢ ﺧﺪﺍ ﺟﺎﺭﻱ ﺳﺎﺯﺩ ﻭ ﺑﻴﺖﺍﻟﻤﺎﻝ ﺭﺍ ﺑﻪ ﺍﻫﻠﺶ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﺣﺎﻛﻢ‬
‫ﺷﺮﻋﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻃﺎﻋﺖ ﺍﻭ ﺑﺮ ﻫﻤﻪ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻭﻇﺎﻳﻒ ﺣﺎﻛﻢ ﻋﻤﻞ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ‬
‫ﻭﺳﻨﺖ ﺭﺳﻮﻝ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﻋﻠﻲ‪ ‬ﻧﻴﺰ ﺭﺍﺟﻊ ﺑﻪ ﻭﻇﺎﻳﻒ ﺣﺎﻛﻢ ﺩﺭ ﺧﻄﺒﺔ‬
‫‪ 103‬ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﺭﺍ ﺫﻛﺮ ﻓﺮﻣﻮﺩﻩ ﻗﺎﻝ‪" :‬إﻧﻪ ﻟﻴﺲ ﻋﻠﯽ اﻻﻣﺎم إﻻ ﻣﺎ ﲪﻞ ﻣﻦ أﻣﺮ رﺑﻪ‪:‬‬
‫اﻻﺑﻼغ ﻓﯽ اﳌﻮﻋﻈﻪ‪ ،‬و اﻻﺟﺘﻬﺎد ﻓﯽ اﻟﻨﺼﻴﺤﻪ‪ ،‬واﻻﺣﻴﺎء ﻟﻠﺴﻨﻪ‪ ،‬و إﻗﺎﻣﻪ اﳊﺪود ﻋﻠﯽ‬
‫ﻣﺴﺘﺤﻘﻴﻬﺎ‪ ،‬و اﺻﺪار اﻟﺴﻬﻤﺎن ﻋﻠﯽ أﻫﻠﻬﺎ"‪ .‬ﻳﻌﻨﻲ ﺑﻪ ﺗﺤﻘﻴﻖ ﻧﻴﺴﺖ ﺑﺮ ﺍﻣﺎﻡ ﻣﮕﺮ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﻪ ﺍﻭ ﺃﻣﺮ ﻛﺮﺩﻩ )ﻭ ﺁﻥ ﭘﻨﺞ ﭼﻴﺰ ﺍﺳﺖ‪ ( :‬ﺭﺳﺎﻧﻴﺪﻥ ﻣﻮﻋﻈﻪ‪ ،‬ﻭ ﻛﻮﺷﺶﻧﻤﻮﺩﻥ‬
‫ﺩﺭ ﭘﻨﺪ ﻭ ﺍﻧﺪﺭﺯﺩﺍﺩﻥ‪ ،‬ﻭ ﺯﻧﺪﻩﻛﺮﺩﻥ ﺳﻨﺖ ﺭﺳﻮﻝص‪ ،‬ﻭ ﺍﺟﺮﺍﻱ ﺣﺪﻭﺩ ﺑﺮ ﻣﺴﺘﺤﻘﻴﻦ ﺁﻥ‪،‬‬
‫ﻭ ﺳﻬﺎﻡ ﺑﻴﺖﺍﻟﻤﺎﻝ ﺭﺍ ﺑﻪ ﺍﻫﻞ ﺁﻥ ﺑﺮﺳﺎﻧﺪ‪.‬‬
‫َﻃﻴﻌﻮا اﻟﻠﱠﻪ وأ ِ‬
‫ِ‬ ‫ﱠِ‬
‫ﻮل‪ ...‬‬
‫َﻃﻴﻌُﻮا اﻟ ﱠﺮ ُﺳ َ‬ ‫آﻣﻨُﻮا أ ُ َ َ‬ ‫ﺩﺭ ﺁﻳﺔ‪  :‬ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﺬ َ‬
‫ﻳﻦ َ‬
 ‫‪479‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺃﻣﺮ ﺷﺪﻩ ﺑﻪ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ‪ ...‬ﺃﻣﺎ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﺍﻃﺎﻋﺖ ﺍﺯ ﺃﻭﺍﻣﺮ ﻛﺘﺎﺏ‬
‫ﺍﻭ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺃﻣﺎ ﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ‪ ،‬ﺍﻃﺎﻋﺖ ﺍﺯ ﺳﻨﺖ ﻭ ﺭﻭﺵ ﺍﻭﺳﺖ‪ ،‬ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ‬
‫ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭﺍﺟﺐ ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﺃﻣﺮ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪ ،‬ﻭ ﺃﻣﺮ ﺑﺮﺍﻱ‬
‫ﻭﺟﻮﺏ ﺍﺳﺖ‪ ،‬ﻭﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ ﺍﻃﺎﻋﺖ ﺩﺍﺭﺩ ﺩﺭ ﻗﻮﻝ ﻭ ﺭﻓﺘﺎﺭ ﻭﺗﻘﺮﻳﺮ ﺍﻭ ﺑﺪﻟﻴﻞ ﺁﻳﺔ ‪31‬‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫)آل ﻋﻤﺮان‪(۳۱ :‬‬ ‫‪       ‬‬
‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍﻋﺮﺍﻑ ﺁﻳﺔ ‪ 158‬ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫‪        ‬‬ ‫‪‬‬
‫)اﻋﺮاف‪(۱۵۸ :‬‬ ‫‪  ‬‬
‫ﻭ ﺟﻤﻠﺔ‪ :‬ﻭ ﺍﺑﺘﻌﻮﻩ ﺍﻃﻼﻕ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﭘﻴﺮﻭﻱ ﺭﺳﻮﻝ ﻛﺮﺩ ﺩﺭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﻭ ﺭﻓﺘﺎﺭ‪،‬‬
‫ﻭ ﺍﻳﻦ ﺃﻣﺮ‪ ،‬ﺣﻘﻴﻘﺖ ﺩﺭ ﻭﺟﻮﺏ ﺍﺳﺖ‪.‬‬
‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ أوﻟﻮااﻷﻣﺮ‪ ،‬ﻛﻪ اوﻟﻮااﻷﻣﺮ ﻛﻴﺎﻧﻨﺪ‪ .‬ﻋﺪﻩﺍﻱ ﮔﻔﺘﻪﺍﻧﺪ ﻫﺮ‬
‫ﺳﻠﻄﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﻃﺒﻖ ﻗﺮﺁﻥ ﻓﺮﻣﺎﻥ ﺩﻫﺪ ﻭ ﺍﻃﺎﻋﺖ ﺍﻭ ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﻋﺪﺓ ﺩﻳﮕﺮ ﮔﻔﺘﻪ‬
‫ﺍﻭﻟﻮﺍﻷﻣﺮ ﻛﻪ ﺟﻤﻊ ﺍﺳﺖ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﻋﻠﻤﺎﺋﻲ ﻛﻪ ﺍﺳﺘﻨﺒﺎﻁ ﺍﺣﻜﺎﻡ ﺧﺪﺍ ﻣﻲﻛﻨﻨﺪ ﺍﺯ ﻛﺘﺎﺏ‬
‫ﺧﺪﺍ ﻭ ﺳﻨﺖ ﺭﺳﻮﻝص‪ .‬ﻋﺪﻩﺍﻱ ﺩﻳﮕﺮ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻭﻟﻮﺍﻷﻣﺮ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﻛﺸﻮﺭﻱ ﻭ ﻟﺸﻜﺮﻱ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻋﺰﺍﻡ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﻣﺠﺎﻫﺪﻳﻦ ﻭ ﺳﺎﻳﺮ ﻃﺒﻘﺎﺕ ﻣﺮﺩﻡ‬
‫ﺍﻃﺎﻋﺖ ﺍﻳﺸﺎﻥ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺑﻮﺩ‪ .‬ﻋﺪﺓ ﺩﻳﮕﺮ ﮔﻔﺘﻪﺍﻧﺪ ﻣﻘﺼﻮﺩ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻡ ﺍﻣﺎﻣﻴﻪ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻭﻫﺮ ﻗﻮﻟﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﻟﻴﻠﻬﺎﻳﻲ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭﻳﺎ ﺍﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﻭ ﻳﺎ ﻗﺮﺍﺋﻦ ﺩﻳﮕﺮ‬
‫ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺗﻘﻠﻴﺪ ﺭﻭﺍﻩ ﻧﻴﺴﺖ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﺑﻪ ﺩﻗﺖ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻣﻼﺣﻈﻪ ﻛﻨﻴﻢ ﺍﮔﺮ ﺍﺯ ﺧﻮﺩ ﻗﺮﺁﻥ ﻣﺴﺌﻠﻪ ﺣﻞ ﺷﺪ ﻛﻪ ﭼﻪ ﺑﻬﺘﺮ‪ ،‬ﻭﺍﮔﺮ ﺣﻞ ﻧﺸﺪ ﺑﭙﺮﺩﺍﺯﻳﻢ ﺑﻪ‬
‫ﺩﻟﻴﻠﻬﺎﻱ ﺩﻳﮕﺮﺍﻥ‪.‬‬
‫ﭘﺲ ﻣﻲﮔﻮﻳﻴﻢ ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺁﻳﺔ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻣﺎﻧﺖ ﺭﺍ‪ ،‬ﻳﻌﻨﻲ ﺣﻜﻮﻣﺖ ﺭﺍ‬
‫ﻧﻴﺰ ﺑﻪ ﺍﻫﻠﺶ ﺭﺩ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺑﻪ ﺣﻜﺎﻡ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ ﺣﻜﻢ ﺑﻪ ﻋﺪﺍﻟﺖ ﻛﻨﻴﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻫﻤﻴﻦ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪480‬‬

‫ﻣﻨﺎﺳﺒﺖ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺍﺯ ﺃﻭﻟﻮﺍﻷﻣﺮ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﻭ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺟﻤﻊ ﺍﺳﺖ ﻳﻌﻨﻲ ﺻﺎﺣﺒﺎﻥ‬
‫ﻓﺮﻣﺎﻥ‪ ،‬ﺑﺎﻳﺪ ﺩﻳﺪ ﺁﻥ ﻭﻗﺖ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻣﺆﻣﻨﻴﻦ ﻣﺨﺎﻃﺒﻴﻦ ﻣﺄﻣﻮﺭ ﺑﻪ ﺍﻃﺎﻋﺖ‬
‫ﺃﻭﻟﻮﺍﻷﻣﺮ ﺑﻮﺩﻧﺪ ﻳﺎ ﺧﻴﺮ؟ ﻭ ﺍﮔﺮ ﺑﻮﺩﻧﺪ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﻳﺸﺎﻥ ﻛﻪ ﺑﻮﺩ‪ .‬ﻗﺮﺍﺋﻨﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ‬
‫ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻩ ﻭ‬
‫ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﻟﺸﻜﺮﻱ ﻭ ﻛﺸﻮﺭﻱ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﻋﺰﺍﻡ ﺷﺪﻩ‬
‫ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺩﻻﺋﻞ ﺑﺴﻴﺎﺭﻱ‪:‬‬
‫ﺍﻭﻻ‪ :‬ﺧﻄﺎﺏ ﺁﻳﻪ ﻛﻪ ﺑﺎﻳﺪ ﻣﺆﻣﻨﻴﻦ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﺷﺎﻣﻞ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﺷﻤﻮﻝ‬
‫ﺍﻳﺸﺎﻥ ﺣﻖ ﺗﻘﺪﻡ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻣﺸﻤﻮﻝ ﭼﻨﻴﻦ ﺧﻄﺎﺑﻲ ﻧﺒﺎﺷﻨﺪ ﺧﻄﺎﺏ ﺑﻪ ﺍﻳﺸﺎﻥ‪ ،‬ﻟﻐﻮ ﺍﺳﺖ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺧﻄﺎﺏ ﻣﻨﮑﻢ‪ ،‬ﻣﺆﻣﻨﻴﻦ ﻭ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺑﻮﺩﻧﺪ ﻳﺎ ﻏﻴﺮ ﺍﻳﺸﺎﻥ؟ ﺑﺎﻳﺪ ﮔﻔﺖ‬
‫ﻗﻄﻌﺎ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ ﻫﻤﺎﻧﻬﺎ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻧﺎﻥ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺍﻭﻟﻮﺍﻷﻣﺮﻱ ﻛﻪ ﺍﺯ‬
‫ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ‪ ،‬ﻭ ﭼﻨﻴﻦ ﺍﻭﻟﻮﺍﻻﻣﺮﻱ ﻧﻤﻲﺗﻮﺍﻥ ﺳﻼﻃﻴﻦ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﻭ ﻳﺎ‬
‫ﻋﻠﻤﺎء ﻭ ﻳﺎ ﺃﺋﻤﺔ ﺁﻳﻨﺪﺓ ﻏﻴﺮﻣﻮﺟﻮﺩ ﺩﺭ ﺣﺎﻝ ﺧﻄﺎﺏ ﺑﺎﺷﻨﺪ ﺑﻪ ﺩﻟﻴﻞ ﺧﻄﺎﺏ ﻣﻨﮑﻢ ﻛﻪ‬
‫ﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﺯ ﺧﻮﺩ ﺣﺎﺿﺮﻳﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﺭ ﺯﻣﺎﻥ ﻧﺰﻭﻝ ﺁﻳﻪ ﻭﺧﻄﺎﺏ‪،‬‬
‫ﺍﻭﻟﻮﺍﻻﻣﺮﻱ ﺑﺎﺷﺪ ﺁﻥ ﻫﻢ ﺍﺯ ﺧﻮﺩ ﻣﺆﻣﻨﻴﻦ ﻣﻮﺟﻮﺩﻳﻦ‪ ،‬ﻭ ﭼﻨﻴﻦ ﺍﻭﻟﻮﺍﻻﻣﺮﻱ ﻫﻤﺎﻥ ﺳﺮﺍﻥ‬
‫ﻟﺸﻜﺮ ﻭ ﻳﺎ ﺣﻜﺎﻡ ﻣﺄﻣﻮﺭﻳﻦ ﺍﺯ ﻃﺮﻑ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﺨﺎﻃﺐ ﺑﻪ ﺟﻤﻠﺔ‪ :‬ﻓﺎن ﺗﻨﺎزﻋﺘﻢ ‪ ...‬ﺑﺎﻳﺪ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ ﻣﺆﻣﻨﻴﻦ ﻭ ﺍﻭﻟﻮﺍﻷﻣﺮﺯﻣﺎﻥ‬

‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺎﺷﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﺍﻭﻟﻮﺍﻷﻣﺮ ﻧﻴﺰ ﺩﺍﺧﻞ ﺍﻓﺮﺍﺩ ‪  ‬ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﺑﺪﻟﻴﻞ‪:‬‬

‫‪ ،   ‬ﻭ ﺍﮔﺮ ﺩﺍﺧﻞ ‪  ‬ﻧﺒﻮﺩﻧﺪ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﻓﺮﺩﻭﻩ ﺇﻟﻲ ﺍﷲ‬
‫ﻭ ﺍﻟﺮﺳﻮﻝ ﻭ ﺍﻭﻟﻲ ﺍﻷﻣﺮ‪ ،‬ﻛﻪ ﺍﻭﻟﻮﺍﻻﻣﺮ ﺭﺍ ﻣﺮﺟﻊ ﺗﻨﺎﺯﻉ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺮﺟﻊ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ‬
‫ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﺘﻨﺎﺯﻋﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﻛﺴﻲ ﺑﺎ ﺍﻭ ﻧﺰﺍﻉ ﻛﻨﺪ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭﻳﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺮﺟﻊ ﺩﺭ ﺗﻨﺎﺯﻉ ﺍﺳﺖ ﻭ‬
‫ﻫﻴﭽﻜﺲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﺎ ﺍﻭ ﻧﺰﺍﻉ ﻛﻨﺪ‪.‬‬
 ‫‪481‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺭﺍﺑﻌﺎ‪ :‬اﻟﻘﺮآن ﻳﻔﺴﺮﺑﻌﻀﻪ ﺑﻌﻀﺎ‪ ،‬ﺧﻮﺩ ﻗﺮﺁﻥ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺍﻭﻟﻮﺍﻻﻣﺮ ﺭﺍ ﺗﻔﺴﻴﺮ ﻛﺮﺩﻩ‪ ،‬ﻭ‬
‫ﺩﺭ ﺁﻳﺔ ‪ 83‬ﻫﻤﻴﻦ ﺳﻮﺭﺓ ﻧﺴﺎء ﻓﺮﻭﺩﻩ‪" :‬و إذا ﺟﺎءﻫﻢ أﻣﺮ ﻣﻦ اﻷﻣﻦ أو اﻟﺨﻮف أذاﻋﻮا ﺑﻪ‬
‫وﻟﻮردوﻩ إﻟﯽ اﻟﺮﺳﻮل و إﻟﯽ أوﻟﯽ اﻷﻣﺮ ﻣﻨﻬﻢ ﻟﻌﻠﻤﻪ اﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﻣﻨﻬﻢ‪ ،‬و ﻟﻮ ﻻﻓﻀﻞ اﷲ‬
‫ﻋﻠﻴﮑﻢ و رﺣﻤﺘﻪ ﻻﺗﺒﻌﺘﻢ اﻟﺸﻴﻄﺎن إﻻ ﻗﻠﻴﻼ"‪.‬‬
‫ﻳﻌﻨﻲ‪ :‬ﻭ ﭼﻮﻥ ﺁﻣﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺮﻱ ﺍﺯ ﺃﻣﻦ ﻭ ﺧﻮﻑ ﻧﺸﺮ ﺩﺍﺩﻧﺪ ﺁﻥ ﺭﺍ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻪ ﺭﺳﻮﻝ‬
‫ﻭ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﺯ ﺧﻮﺩ ﺍﺭﺟﺎﻉ ﻣﻲﻛﺮﺩﻧﺪ ﻫﺮ ﺁﻳﻨﻪ ﺩﺍﻧﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺁﻥ ﺭﺍ ﺁﻧﺎﻧﻜﻪ ﺍﺳﺘﺨﺮﺍﺝ‬
‫ﻣﻲﻛﺮﺩﻧﺪ ﺁﻥ ﺍﻣﺮ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ‪ ،‬ﻭ ﺍﮔﺮ ﻓﻀﻞ ﺧﺪﺍ ﻭ ﺭﺣﻤﺖ ﺍﻭ ﻧﺒﻮﺩ ﻫﺮ ﺁﻳﻨﻪ ﭘﻴﺮﻭﻱ ﺷﻴﻄﺎﻥ‬
‫ﻛﺮﺩﻩ ﺑﻮﺩﻳﺪ ﻣﮕﺮ ﻋﺪﺓ ﻗﻠﻴﻠﻲ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺟﺎء ﻭ أذاﻋﻮا ﻭ ردوا ﻭ ﻋﻠﻢ ﺗﻤﺎﻣﺎ ﺑﻪ ﺻﻐﻴﺔ ﻣﺎﺿﻲ‬
‫ﺁﻣﺪﻩ ﻛﻪ ﺧﺪﺍ ﻣﺬﻣﺖ ﻛﺮﺩﻩ ﺁﻧﺎﻧﻜﻪ ﺍﺧﺒﺎﺭ ﺗﺮﺱﺁﻭﺭ ﻭ ﻳﺎ ﻃﻤﺄﻧﻴﻨﻪ ﻭ ﺁﺭﺍﻣﺶﺁﻭﺭ ﺭﺍ ﻧﺸﺮ ﺩﺍﺩﻩ‬
‫ﺑﻮﺩﻧﺪ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺍﻭﻟﻮﺍﻻﻣﺮ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺍﻭﻟﻮﺍﻷﻣﺮﻱ ﺑﻮﺩﻩ ﻭ ﺃﻭﻟﻮﺍﻷﻣﺮ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﻟﺸﻜﺮﻱ‬
‫ﻭ ﻛﺸﻮﺭﻱ ﺣﻀﺮﺕ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺁﻳﺔ ‪ 83‬ﺭﺍﺟﻊ ﺑﻪ ﻏﺰﻭﺓ ﻣﻮﺗﻪ ﺍﺳﺖ ﻛﻪ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﻪ‬
‫ﻭﺍﻟﻲ ﺑﻮﺩ‪.‬‬
‫ﺧﺎﻣﺴﺎً‪ :‬ﻣﺎ ﺍﺯ ﻣﺴﻠﻤﺎﻧﻲ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺑﻔﻬﻤﺪ ﻣﻲﭘﺮﺳﻴﻢ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺩﺭ ﻛﺘﺎﺏ ‪ 53‬ﻛﻪ‬
‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﺎﻟﻚ ﺍﺷﺘﺮ ﺭﺍ ﻭﺍﻟﻲ ﻣﺼﺮ ﻛﺮﺩﻩ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﺣﲔ وﻻﻩ ﻣﺼﺮ ﻭ ﺧﻄﺎﺏ ﻣﻲﻛﻨﺪ‬
‫ﺑﻪ ﺍﻭ ﻣﻜﺮﺭ ﺑﻌﻨﻮﺍﻥ ﻭﺍﻟﻲ ﻳﻜﺠﺎ ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬ﺗﻨﻈﺮ ﻓﻴﻪ ﻣﻦ أﻣﻮر اﻟﻮﻻﻩ ﻗﺒﻠﮏ"‪ ،‬ﻭ ﺩﺭ ﺟﻤﻠﻪﺍﻱ‬
‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬واﺷﻌﺮ ﻗﻠﺒﮏ اﻟﺮﺣﻤﻪ ﻟﻠﺮﻋﻴﻪ‪ ،‬واﻟﻤﺤﺒﻪ ﻟﻬﻢ‪ ،‬و اﻟﻠﻄﻒ ﺑﻬﻢ‪ ،‬وﻻﺗﮑﻮﻧﻦ ﻋﻠﻴﻬﻢ‬
‫ﺳﺒﻌﺎ ﺿﺎرﻳﺎ ﺗﻐﺘﻨﻢ أﮐﻠﻬﻢ ‪ ...‬ﻓﺈﻧﮏ ﻓﻮﻗﻬﻢ"‪ ،‬ﻭ ﺩﺭ ﺟﻤﻠﻪﺍﻱ ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬و إذا أﺣﺪث ﻟﮏ‬
‫ﻣﺎ أﻧﺖ ﻓﻴﻪ ﻣﻦ ﺳﻠﻄﺎﻧﮏ ‪ ."..‬ﻭ ﻣﺮﺩﻡ ﻣﺼﺮ ﺭﺍ ﺭﻋﻴﺖ ﺍﻭ ﺷﻤﺮﺩﻩ ﻣﻜﺮﺭﺍ ﻭ ﺍﻭ ﺭﺍ ﻳﻜﻲ ﺍﺯ‬
‫ﺍﻓﺮﺍﺩ ﺍﻭﻟﻮﺍﻻﻣﺮ ﺷﻤﺮﺩﻩ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺑﻪ ﺍﻭ ﻣﻲﻧﻮﻳﺴﺪ‪" :‬واردد إﻟﯽ اﷲ و رﺳﻮﻟﻪ ﻣﺎ ﻳﻀﻠﻌﮏ‬
‫ﱠِ‬
‫ﻣﻦ اﳋﻄﻮب و ﻳﺸﺘﺒﻪ ﻋﻠﻴﮏ ﻣﻦ اﻷﻣﻮر ﻓﻘﺪ ﻗﺎل ﺗﻌﺎﻟﯽ ﻟﻘﻮم أﺣﺐ ارﺷﺎﻫﻢ‪ * :‬ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﺬ َ‬
‫ﻳﻦ‬
‫ﻮل‪ "&....‬ﺗﺎ ﺁﺧﺮ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻥ ﺣﻀﺮﺕ ﻣﺎﻟﻚ ﺭﺍ ﻛﻪ ﺍﺯ ﺍﻓﺮﺍﺩ‬ ‫َﻃﻴﻌﻮاْ اﻟﻠّﻪ وأ ِ‬
‫َﻃ ُﻴﻌﻮاْ اﻟﱠﺮ ُﺳ َ‬ ‫ِ‬
‫َآﻣﻨُﻮاْ أ ُ َ َ‬
‫ﱠِ‬
‫آﻣﻨُﻮاْ‪ ...‬ﺷﻤﺮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﻣﻮﻇﻒ ﻛﺮﺩﻩ ﻛﻪ ﺩﺭ ﺃﻣﻮﺭ‬ ‫ﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﺳﺖ ﻣﺼﺪﺍﻕ ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﺬ َ‬
‫ﻳﻦ َ‬
‫ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻛﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﺎﻟﻚ ﺍﺷﺘﺮ ﻧﻪ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ ﺍﺳﺖ ﻭ ﻧﻪ ﺳﻠﻄﺎﻥ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪482‬‬

‫ﺧﻠﻴﻔﻪ ﺍﺳﺖ ﻭ ﺍﻭ ﻓﺮﻣﺎﻧﺪﺍﺭ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺃﻭﻟﻮﺍ ﺍﻷﻣﺮ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻭﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻣﺴﻠﻤﻴﻦ ﻣﻲﺑﺎﺷﻨﺪ‪ .‬ﻭ ﺍﻫﻤﻴﺖ ﻧﻮﺷﺘﺔ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺧﻄﺐ ﺍﻭ‬
‫ﺯﻳﺎﺩﺗﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﻄﺒﻪ ﺭﺍ ﻣﻤﻜﻦ ﺍﺳﺖ ﺳﺎﻣﻊ ﻛﻢ ﻭ ﺯﻳﺎﺩ ﻛﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺩﺭ‬
‫ﻧﻮﺷﺘﻪ ﻧﻤﻲﺭﻭﺩ‪ .‬ﺑﺎﺿﺎﻓﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﺧﻄﺒﺔ ‪ 123‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺑﺎﺏ ﺗﺤﻜﻴﻢ ﺣﻜﻤﻴﻦ‬
‫ﺩﺭ ﺻﻔﻴﻦ ﺧﻮﺩ ﺭﺍ ﻣﺮﺟﻊ ﺗﻨﺎﺯﻉ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺑﻠﻜﻪ ﻃﺮﻑ ﺗﻨﺎﺯﻉ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬وﻟﻤﺎ‬
‫دﻋﺎﻧﺎ اﻟﻘﻮم إﻟﯽ أن ﻧﺤﮑﻢ ﺑﻴﻨﻨﺎ اﻟﻘﺮآن ﻟﻢ ﻧﮑﻦ اﻟﻔﺮﻳﻖ اﻟﻤﺘﻮﻟﯽ ﻋﻦ ﮐﺘﺎب اﷲ ﺗﻌﺎﻟﯽ و ﻗﺪ‬
‫ﻗﺎل اﷲ ﺳﺒﺤﺎﻧﻪ‪ ...         :‬ﻓﺮدﻩ إﻟﯽ اﷲ أن ﻧﺤﮑﻢ‬
‫ﺑﮑﺘﺎﺑﻪ و ردﻩ إﻟﯽ اﻟﺮﺳﻮل أن ﻧﺄﺧﺬ ﺑﺴﻨﺘﻪ"‪ .‬ﻭ ﭼﻮﻥ ﻧﻈﺮ ﻣﺎ ﺍﺧﺘﺼﺎﺭ ﺍﺳﺖ ﺑﻪ ﻫﻤﻴﻦ ﻣﻘﺪﺍﺭ‬
‫ﺍﺯ ﻛﻠﻤﺎﺕ ﺁﻥ ﺣﻀﺮﺕ ﺍﻛﺘﻔﺎء ﻣﻲﻛﻨﻴﻢ‪ .‬ﭘﺲ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻨﺎﺯﻋﺘﻢ ﺷﺎﻣﻞ ﺍﻭﻟﻮﺍﻷﻣﺮ ﻧﻴﺰ ﻣﻲﺷﻮﺩ‪،‬‬
‫ﻳﻌﻨﻲ‪ :‬ﺍﮔﺮ ﻣﺮﺩﻡ ﻳﺎ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺩﺭ ﭼﻴﺰﻱ ﻧﺰﺍﻉ ﻛﺮﺩﻧﺪ‪ ،‬ﻃﺮﻓﻴﻦ ﻧﺰﺍﻉ ﺑﺎﻳﺪﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ‬
‫ﺳﻨﺖ ﺭﺳﻮﻝص ﻣﺮﺍﺟﻌﻪ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ ﺑﻮﺩ ﻣﻲﺑﺎﻳﺪ ﻗﻮﻝ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ‬
‫ﻛﻨﻨﺪ ﻭ ﺑﺎ ﺍﻭ ﻧﺰﺍﻉ ﻧﻜﻨﻨﺪ‪.‬‬

‫ﺳﺎﺩﺳﺎ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪         :‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ‪:‬‬
‫ﻓﺮﺩﻭﻩ ﺇﻟﻲ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻭﻟﻲ ﺍﻷﻣﺮ! ﻭﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ ﺑﻮﺩ ﺑﺎﻳﺪ ﺍﻭ‬
‫ﺭﺍ ﻣﺮﺟﻊ ﻧﺰﺍﻉ ﻗﺮﺍﺭ ﺩﻫﺪ ﻧﻪ ﻃﺮﻓﻴﻦ ﻧﺰﺍﻉ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﺍﺳﺖ ﺍﺯ ﻛﺘﺎﺏ ﺍﷲ ﻭ‬
‫ﺳﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﻛﻪ ﺍﻭﻟﻮﺍﻷﻣﺮ ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺍﻋﺰﺍﻣﻲ ﺍﺯ ﻃﺮﻑ ﺭﺳﻮﻝ ﺧﺪص ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺳﺎﺑﻌﺎ‪ :‬ﻣﺎ ﺍﺯ ﺷﻤﺎ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻴﻢ ﺁﻳﺎ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﻟﺸﻜﺮﻱ ﻭﻛﺸﻮﺭﻱ ﺯﻣﺎﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﻪ ﺑﻮﺩﻧﺪ ﻳﺎ ﺧﻴﺮ‪ ،‬ﻭ ﺁﻳﺎ ﺍﮔﺮ ﻟﺸﻜﺮ ﻭ ﻳﺎ ﻣﺮﺩﻡ ﻛﺸﻮﺭ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺯ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺧﻮﺩ ﺍﻃﺎﻋﺖ ﻧﻤﻲﻛﺮﺩﻧﺪﻭ ﺍﻃﺎﻋﺖ ﺍﻳﺸﺎﻥ ﻭﺍﺟﺐ ﻧﺒﻮﺩ ﻫﺮﺝ‬
‫ﻭﻣﺮﺝ ﻻﺯﻡ ﻣﻲﺁﻣﺪ ﻳﺎ ﺧﻴﺮ؟ ﺍﮔﺮ ﺑﮕﻮﺋﻲ ﻭﺍﺟﺐﺍﻻﻃﺎﻋﻪ ﺑﻮﺩﻧﺪ ﻣﻲ ﮔﻮﺋﻴﻢ ﺑﻪ ﭼﻪ ﻋﻨﻮﺍﻥ‪،‬‬
‫ﺟﺰ ﺑﻌﻨﻮﺍﻥ ﻭﺍﻟﻲ ﺃﻣﺮ ﻭ ﺃﻭﻟﻲ ﺍﻷﻣﺮﻱ‪ .‬ﭘﺲ ﺭﻭﺷﻦ ﻭ ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ ﺍﻭﻟﻲ ﺍﻷﻣﺮ ﺩﺭ ﻣﻮﺭﺩ‬
‫ﻧﺰﻭﻝ ﺁﻳﻪ ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺑﻮﺩﻧﺪ‪.‬‬
 ‫‪483‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺣﺎﻝ ﭼﮕﻮﻧﻪ ﻋﻠﻤﺎء ﻭ ﻣﻘﺪﺳﻴﻦ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻳﻦ ﺭﻭﺷﻨﻲ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﻭ ﺑﺮﺍﻱ ﺗﻌﺼﺐ‬
‫ﺣﺰﺑﻲ ﻭ ﻳﺎ ﺗﻌﺼﺐ ﺷﻴﻌﻪ ﻭ ﺳﻨﻲﮔﺮﻱ ﻓﻬﻢ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻧﻴﻨﺪﺍﺧﺘﻪ ﻭ ﺭﺟﻮﻉ ﺑﻪ ﺭﻭﺍﻳﺎﺕ‬
‫ﺟﻌﻠﻲ ﻃﺮﻓﻴﻦ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﻣﺎ ﺑﻪ ﻧﻈﺮ ﺩﻗﺖ ﺑﻪ ﺁﻥ ﺭﻭﺍﻳﺎﺕ ﻧﻈﺮ ﻛﻨﻴﻢ ﻛﺬﺏ ﺁﻧﻬﺎ ﺭﻭﺷﻦ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﻣﺜﻼً ﺭﻭﺍﻳﺘﻲ ﺍﺯ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﻧﻘﻞ ﺷﺪﻩ ﺭﻭﻧﻮﺷﺖ ﻟﻮﺡ ﺳﺒﺰﻱ ﺍﺯ ﺣﻀﺮﺕ‬
‫ﺯﻫﺮﺍ‪ ‬ﻛﻪ ﺩﺭ ﺁﻥ ﻧﺎﻡ ﺍﻭﺻﻴﺎﻱ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩﻩ ﻭ ﺁﻥ ﺭﻭﻧﻮﺷﺖ ﺭﺍ ﺩﺭﻫﻨﮕﺎﻡ‬
‫ﺍﺣﺘﻀﺎﺭ ﺣﻀﺮﺕ ﺑﺎﻗﺮ‪ ‬ﺩﺭ ﺣﻀﻮﺭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﺁﻭﺭﺩ ﺧﺪﻣﺖ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ،‬ﻭ ﺑﺎ‬
‫ﻧﻮﺷﺘﻪﺍﻱ ﻛﻪ ﻧﺰﺩ ﺍﻣﺎﻡ ﺑﺎﻗﺮ‪ ‬ﺑﻮﺩ ﺗﻄﺒﻴﻖ ﻛﺮﺩ ﻭ ﻣﻄﺎﺑﻖ ﺩﻳﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﭼﻨﺪﻳﻦ ﺳﺎﻝ‬
‫ﻗﺒﻞ ﺍﺯ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﺑﺎﻗﺮ‪ ،‬ﻫﻤﻴﻦ ﺟﺎﺑﺮ ﺭﻓﺘﻪ ﺑﻪ ﺯﻳﺎﺭﺕ ﺍﺭﺑﻌﻴﻦ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻃﺒﻖ‬
‫ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻪ ﻭ ﭼﺸﻢ ﺍﻭ ﻧﻤﻲﺩﻳﺪﻩ ﻭﺍﺯ ﺩﻳﺪﻥ ﻣﺤﺮﻭﻡ ﺑﻮﺩﻩ‪ ،‬ﺣﺎﻝ ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ‪ .‬ﺁﻳﺎ‬
‫ﺑﺎ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻏﻴﺮ ﺻﺤﻴﺤﻪ ﻣﻲﺗﻮﺍﻥ ﻇﺎﻫﺮ ﺑﻠﻜﻪ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ‬
‫ﻛﻪ ﺯﻣﺎﻥ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﺑﺎﻗﺮ‪ ‬ﻭ ﻭﺻﻴﺖ ﺣﻀﺮﺕ ﺻﺎﺩﻕ‪ ‬ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﻧﺒﻮﺩﻩ ﻭ‬
‫ﺑﻪ ﭼﻬﻞ ﺳﺎﻝ ﻗﺒﻞ ﻓﻮﺕ ﺷﺪﻩ‪ .‬ﻭ ﻻﻳﺨﻔﻲ‪ ،‬ﭘﺲ ﺍﺯ ﺗﺤﻘﻴﻖ ﻣﻌﻠﻮﻡ ﮔﺮﺩﻳﺪ ﻧﺼﻲ ﺑﺮﺍﻱ‬
‫ﺧﻼﻓﺖ ﻭ ﺍﻣﺎﻣﺖ ﻭ ﺍﻭﻟﻮﺍﻷﻣﺮﻱ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﺮﺍﻱ ﺷﺨﺺ ﻭ ﻳﺎ ﺍﺷﺨﺎﺹ‬
‫ﻣﻌﻴﻦ ﺍﺯ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺻﺎﺩﺭ ﻧﺸﺪﻩ‪ ،‬ﻭ ﺍﮔﺮ ﻧﺼﻮﺻﻲ ﺩﺭ ﻛﺘﺐ ﺳﺎﺑﻘﻴﻦ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺗﻤﺎﻣﺎ ﺍﺯ‬
‫ﺟﻬﺖ ﺳﻨﺪ ﻭ ﻣﺘﻦ ﻣﺨﺪﻭﺵ ﻭ ﺁﺛﺎﺭ ﺟﻌﻞ ﺍﺯ ﺁﻧﻬﺎ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩﺑﻪ ﻛﺘﺎﺏ‬
‫"ﺑﺮﺭﺳﻲ ﺍﺯ ﻧﺼﻮﺹ ﺍﻣﺎﻣﺖ"‪.‬‬
‫ﺑﻬﺮﺣﺎﻝ ﺍﮔﺮ ﺍﻭﻟﻮﺍﻷﻣﺮ ﻋﺒﺎﺭﺕ ﺑﺎﺷﺪ ﺍﺯ ‪ 12‬ﻧﻔﺮ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ ﻣﻌﻴﻨﻲ ﺑﺎ ﺍﺻﻞ ﺍﺳﻼﻡ ﻭ‬
‫ﺍﺑﺪﻱﺑﻮﺩﻥ ﺁﻥ ﻣﻨﺎﻓﻲ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﻭﻻ ﺩﻳﻦ ﺍﺳﻼﻡ ﻛﻪ ﺣﻼﻝ ﻣﺤﻤﺪ ﺣﻼﻝ ﺇﻟﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﻪ‪،‬‬
‫ﻭﺣﺮﺍﻣﻪ ﺣﺮﺍﻡ ﺇﻟﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﻪ ﻣﻲﺑﺎﺷﺪ ﻣﺠﺮﻱ ﻭ ﺯﻣﺎﻣﺪﺍﺭ ﻻﺯﻡ ﺩﺍﺭﺩ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﻭ ﺯﻣﺎﻧﻲ‪،‬‬
‫ﻭ ﻋﻤﺮ ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﻭ ﻳﺎ ﺣﻜﻮﻣﺖ ﺁﻧﺎﻥ ﻣﺤﺪﻭﺩ ﺑﻪ ﺳﻴﺼﺪ ﺳﺎﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻨﺎﻓﺎﺕ ﺑﺎ‬
‫ﻟﺰﻭﻡ ﺯﻣﺎﻣﺪﺍﺭ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻭﺍﺭ ﺍﺳﺖ‪ .‬ﻭ ﺛﺎﻧﻴﺎ‪ :‬ﺍﮔﺮ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ‬
‫ﻣﺨﺼﻮﺹ ﺑﻪ ‪ 12‬ﻧﻔﺮ ﺑﺎﺷﺪ‪ ،‬ﻛﺴﻲ ﺩﻳﮕﺮﻱ ﺣﻖ ﺯﻣﺎﻣﺪﺍﺭﻱ ﻭ ﺳﻠﻄﻨﺖ ﺑﺮ ﻣﺮﺩﻡ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ‬
‫ﺑﺎﻳﺪ ﻣﺴﻠﻤﻴﻦ ﺩﺳﺖ ﺭﻭﻱ ﺩﺳﺖ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺩﺧﺎﻟﺖ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﻧﻜﻨﻨﺪ ﺗﺎ ﺍﺟﺎﻧﺐ ﻭ‬
‫ﺑﻴﮕﺎﻧﮕﺎﻥ ﺯﻣﺎﻣﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ ﻭ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﺪﺳﺖ ﮔﻴﺮﻧﺪ ﻭ ﻗﻮﺍﻧﻴﻦ ﺍﺳﻼﻣﻲ ﺭﺍ ﺍﺯ ﺍﺟﺮﺍء‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪484‬‬

‫ﺑﻴﻨﺪﺍﺯﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﭘﺲ ﺗﻤﺎﻡ ﺫﻟﺖ ﻭ ﻧﻜﺒﺖ ﻭ ﺑﻲﺳﺮﻭﺳﺎﻣﺎﻧﻲ ﻭ ﻋﺪﻡ ﺍﺟﺮﺍﻱ‬
‫ﻗﻮﺍﻧﻴﻦ ﺇﻟﻬﻲ ﺍﺯ ﺍﻳﻦ ﻓﻜﺮ ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﻛﻪ ﺗﻌﻴﻴﻦ ﺍﻭﻟﻮﺍﻷﻣﺮ ﻓﻘﻂ ﺑﺎ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﺍﻭﻟﻮﺍﻷﻣﺮ ﺇﻟﻬﻲ ﻧﺒﻮﺩ ﻣﻠﺖ ﺍﺳﻼﻡ ﺑﻲﺍﻭﻟﻮﺍﻷﻣﺮ ﺍﺳﺖ ﻭ ﻛﺴﻲ ﺣﻖ ﺍﻭﻟﻮﺍﻷﻣﺮﻱ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﻣﺴﻠﻤﻴﻦ ﺩﺧﺎﻟﺖ ﻧﻜﻨﻨﺪ‪ .‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﻤﻠﻜﺖ ﻭ ﻣﻠﺖ ﺑﻪ ﺩﺳﺖ ﻫﺮ ﻛﺲ ﺍﻓﺘﺎﺩ‬
‫ﺑﻴﻔﺘﺪ‪ ،‬ﻭﻫﻤﻴﻦ ﻓﻜﺮ ﺑﺎﻋﺚ ﺑﺮ ﺍﻧﺤﻄﺎﻁ ﻣﺴﻠﻤﻴﻦ ﻭ ﺗﺴﻠﻂ ﺍﺟﺎﻧﺐ ﮔﺮﺩﻳﺪﻩ‪ .‬ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ‬
‫ﻏﻔﻠﺔ اﻟﻤﺴﻠﻤﻴﻦ و اﻓﮑﺎرﻫﻢ اﻟﺒﺎﻃﻠﻪ‪.‬‬

‫‪             ‬‬

‫‪          ‬‬

‫‪             ‬‬
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‫‪        ‬‬

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‫‪           ‬‬

‫‪          ‬‬
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‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﻧﻈﺮ ﻧﻤﻲﻛﻨﻲ ﺑﻪ ﺳﻮﻱ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺑﻪ ﺗﻮ‬
‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﻗﺒﻞ ﺍﺯ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻣﻲﺧﻮﺍﻫﻨﺪ ﺩﺍﻭﺭﻱ ﺧﻮﺩ ﺭﺍ ﻧﺰﺩ ﻃﺎﻏﻮﺕ ﺑﺮﻧﺪ ﻭ‬
‫ﺣﻜﻢ ﺍﻭ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺄﻣﻮﺭﻧﺪ ﺑﻪ ﻃﺎﻏﻮﺕ ﻛﺎﻓﺮ ﺷﻮﻧﺪ‪ ،‬ﻭﺷﻴﻄﺎﻥ ﻣﻲﺧﻮﺍﻫﺪ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﮔﻤﺮﺍﻫﻲ ﺩﻭﺭﻱ ﻣﺒﺘﻼ ﺳﺎﺯﺩ)‪ (60‬ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﻴﺎﺋﻴﺪ ﺑﻪ ﻃﺮﻑ‬
‫ﺁﻧﭽﻪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺳﻮﻱ ﺭﺳﻮﻝ ﺩﻳﺪﻱ ﻛﻪ ﻣﻨﺎﻓﻘﻴﻦ ﺍﺯ ﺗﻮﺭ ﻭ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺍﺯ ﺭﺟﻮﻉ‬
‫ﺑﻪ ﺗﻮ ﺑﻪ ﺳﺨﺘﻲ ﺑﺎﺯﻣﻲﺩﺍﺭﻧﺪ)‪ (61‬ﭘﺲ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﺣﺎﻝ ﺍﻳﺸﺎﻥ ﻫﺮﮔﺎﻩ ﺑﺮﺳﺪ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﻣﺼﻴﺒﺘﻲ ﺑﻮﺍﺳﻄﺔ ﺁﻧﭽﻪ ﺧﻮﺩ ﺑﺪﺳﺖ ﺧﻮﺩ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺳﭙﺲ ﻧﺰﺩ ﺗﻮ ﺑﻴﺎﻳﻨﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ‬
‫ﺑﺨﻮﺭﻧﺪ ﻛﻪ ﻣﺎ ﺍﺭﺍﺩﻩ ﻧﻜﺮﺩﻳﻢ ﻣﮕﺮ ﻧﻴﻜﻲ ﻭ ﻫﻤﺰﻳﺴﺘﻲ ﺭﺍ)‪ (62‬ﺍﻳﺸﺎﻧﻨﺪ ﻛﻪ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ‬
 ‫‪485‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺁﻧﭽﻪ ﺩﺭ ﺩﻟﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﻋﺮﺍﺽ ﻧﻤﺎ‪ ،‬ﻭ ﭘﻨﺪ ﺩﻩ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺭﺑﺎﺭﺓ‬
‫ﺧﻮﺩﺷﺎﻥ ﺑﮕﻮ ﮔﻔﺘﺎﺭ ﺭﺳﺎﺋﻲ ﺭﺍ‪(63).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﺓ ﺁﻥ ﻣﻨﺎﻓﻘﺎﻧﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ ﺑﺎ ﻳﻬﻮﺩﻳﺎﻥ ﺑﺮ ﺳﺮ‬
‫ﺣﻘﻲ ﻭﺣﻜﻤﻲ ﻧﺰﺍﻉ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﻗﻀﺎﻭﺕ ﻛﻌﺐ ﺑﻦ ﺍﺷﺮﻑ ﻳﻬﻮﺩﻱ ﺭﺍﺿﻲ ﺷﺪﻧﺪ‪ ،‬ﻭﻟﻲ ﺑﻪ‬
‫ﺣﻜﻢ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍﺿﻲ ﻧﺸﺪﻧﺪ‪ ،‬ﺧﺼﻮﺻﺎ ﺁﻧﻜﻪ ﺍﻇﻬﺎﺭ ﺍﻳﻤﺎﻥ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﻛﻌﺐ ﺑﻦ ﺍﺷﺮﻑ ﻭﻳﺎ ﻛﺎﻫﻦ ﻭ ﻳﺎ ﺩﻳﮕﺮﻱ ﺍﻫﻞ ﺭﺷﻮﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﻪ ﺭﺷﻮﻩ‪،‬‬
‫ﺣﻖ ﺭﺍ ﭘﺎﻣﺎﻝ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺭﺳﻮﻝ ﺧﺪﺍص ﭼﻮﻥ ﺍﻫﻞ ﺭﺷﻮﻩ ﻧﺒﻮﺩ‪ ،‬ﺁﻧﻜﻪ ﻏﺎﺻﺐ ﺑﻮﺩ‬
‫ﻧﻤﻲﺧﻮﺍﺳﺖ ﻧﺰﺩ ﺍﻭ ﺑﺮﻭﺩ ﻭ ﺑﻪ ﻗﻀﺎﻭﺕ ﺍﻭ ﺭﺍﺿﻲ ﺷﻮﺩ‪ .‬ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﻥ ﻛﺲ ﺭﺍ‬
‫ﻛﻪ ﺑﻪ ﻏﻴﺮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﻜﻢ ﻛﻨﺪ ﻃﺎﻏﻮﺕ ﺧﻮﺍﻧﺪﻩ‪ ،‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻃﺎﻏﻮﺕ ﻣﻨﺤﺼﺮ‬
‫ﺑﻪ ﺑﺖ ﻧﻴﺴﺖ ﻭ ﻫﺮ ﻛﺲ ﺍﺩﻋﺎﻱ ﺑﻴﺠﺎ ﻭﺣﻜﻢ ﺑﻪ ﻏﻴﺮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻛﻨﺪ ﻃﺎﻏﻮﺕ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺁﻧﻜﻪ ﻧﺰﺩ ﭼﻨﻴﻦ ﻃﺎﻏﻮﺗﻲ ﺑﺮﻭﺩ ﺣﻜﻢ ﻛﺎﻓﺮ ﺭﺍ ﺩﺍﺭﺩ‪ ،‬ﺑﺤﻜﻢ‪ ،     :‬ﻛﻪ‬
‫ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﭘﺲ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﺣﻜﻢ ﺧﺪﺍ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ ﻭ ﺑﺮﺍﻱ ﺟﻴﻔﺔ ﺑﺪﻧﻴﺎ ﺑﺎ‬
‫ﺩﻳﮕﺮﺍﻥ ﻣﻲﺳﺎﺯﻧﺪ ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻣﻘﺼﻮﺩ ﻣﺎ ﻧﻴﻜﻲ ﻭ ﻫﻤﺰﻳﺴﺘﻲ ﺍﺳﺖ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻋﺬﺭﻫﺎ‬

‫ﻣﻲﺁﻭﺭﻧﺪ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺑﻪ ﺣﻜﻢ ‪ ، ‬ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻭﺭﻱ ﻛﺮﺩ ﻭ‪ ،‬ﺑﻪ‬

‫ﺣﻜﻢ‪ ...      :‬ﺑﺎﻳﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻋﻮﺍﻗﺐ ﻛﺎﺭﺷﺎﻥ ﻭﺍﺯ ﻏﻀﺐ‬
‫ﺧﺪﺍ ﻭ ﻗﻴﺎﻣﺖ ﺗﺮﺳﺎﻧﻴﺪ‪.‬‬
‫‪             ‬‬

‫‪         ‬‬
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‫‪            ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻣﺎ ﺭﺳﻮﻟﻲ ﻧﻔﺮﺳﺘﺎﺩﻳﻢ ﻣﮕﺮ ﺍﻃﺎﻋﺖ ﺷﻮﺩ ﺑﺎﺭﺍﺩﺓ ﺧﺪﺍ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ‬
‫ﻭﻗﺘﻲ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺳﺘﻢ ﻛﺮﺩﻧﺪ)ﻭ ﺑﻪ ﺣﻜﻢ ﺗﻮ ﺭﺍﺿﻲ ﻧﺸﺪﻧﺪ( ﻧﺰﺩ ﺗﻮﺁﻣﺪﻩ ﻭ ﺍﺯ ﺧﺪﺍ ﻃﻠﺐ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪486‬‬

‫ﺁﻣﺮﺯﺵ ﻛﺮﺩﻩ ﻭ ﺭﺳﻮﻝ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﺧﺪﺍ ﺭﺍ ﺗﻮﺑﻪﭘﺬﻳﺮ‬
‫ﻭﺭﺣﻴﻢ‪ ،‬ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ)‪ (64‬ﭘﺲ ﻧﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﻗﺴﻢ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ ﺗﺎ‬
‫ﺁﻧﻜﻪ ﺗﻮ ﺭﺍ ﺩﺭ ﻧﺰﺍﻉ ﺑﻴﻦ ﺧﻮﺩ ﺣﺎﻛﻢ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ ،‬ﺳﭙﺲ ﺩﺭ ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ ﺍﺯ ﻗﻀﺎﻭﺕ ﺗﻮ‬
‫ﺩﻟﺘﻨﮓ ﻧﺒﺎﺷﻨﺪ ﻭﺣﻘﻴﻘﺘﺎ ﺗﺴﻠﻴﻢ ﺑﺎﺷﻨﺪ‪(65).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﻣﻨﺎﻓﻘﻴﻦ ﺑﻪ ﺣﻜﻢ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍﺿﻲ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﻭﻧﺰﺍﻉ ﺧﻮﺩ ﺭﺍ ﭘﻴﺶ‬
‫ﺩﺷﻤﻦ ﺍﻭ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺗﻮﻫﻴﻦ ﻭﺁﺯﺍﺭﻱ ﺑﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﻭ ﻭﻇﻴﻔﺔ‬
‫ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺮﻭﻧﺪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص ﻋﺬﺭﺧﻮﺍﻫﻲ ﻛﻨﻨﺪ ﺗﺎ ﺭﺳﻮﻝ ﺧﺪﺍص ﺍﺯ ﺍﻳﻦ‬
‫ﺗﻮﻫﻴﻦ ﺑﮕﺬﺭﺩ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻃﻠﺐ ﺁﻣﺮﺯﺵ ﺍﺯ ﺧﺪﺍ ﻛﻨﺪ‪ ،‬ﻭﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ ﺍﺯ ﻃﻠﺐ ﺁﻣﺮﺯﺵ‬
‫ﺍﺯ ﺧﺪﺍ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻲ ﺑﻮﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺩﻧﻴﺎ ﻧﺮﻓﺘﻪ‬
‫ﺑﻮﺩ ﺍﻟﺒﺘﻪ ﻭﻇﻴﻔﺔ ﺍﻳﺸﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻣﺎ ﺳﺎﻳﺮ ﻣﺆﻣﻨﻴﻦ ﻛﻪ ﮔﻨﺎﻫﻲ ﺑﻴﻦ ﺧﻮﺩ ﻭﺧﺪﺍ ﻣﺮﺗﻜﺐ ﺷﺪﻩ‬
‫ﺍﻧﺪ ﻭ ﺑﻪ ﺭﺳﻮﻝ ﺍﻭ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺑﻴﻦ ﺧﻮﺩ ﻭ ﺧﺪﺍ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﻛﻨﻨﺪ‪ ،‬ﻭﺑﻪ ﺍﺣﺪﻱ ﺍﺯ ﻣﺨﻠﻮﻕ ﻣﺮﺍﺟﻌﻪ ﻧﻜﻨﻨﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺣﻖ ﻣﺨﻠﻮﻗﻲ ﺭﺍ ﭘﺎﻣﺎﻝ‬
‫ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﻳﺎ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭﻱ ﻧﺴﺒﺖ ﺑﻪ ﻣﺨﻠﻮﻗﻲ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‬
‫ﺑﺎﻳﺪﻧﺰﺩ ﺁﻥ ﻣﺨﻠﻮﻕ ﺭﻓﺘﻪ ﻭ ﻋﺬﺭﺧﻮﺍﻫﻲ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻭﺍﻟﺘﻤﺎﺱ ﺩﻋﺎ ﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﺁﻥ ﻛﺴﻲ‬
‫ﻛﻪ ﺁﻳﺔ ﻓﻮﻕ ﺭﺍ ﺩﻟﻴﻞ ﻣﻲﺁﻭﺭﺩ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻫﺮ ﻣﺆﻣﻨﻲ ﻫﺮ ﻛﺠﺎﻱ ﺩﻧﻴﺎ ﮔﻨﺎﻫﻲ ﻛﺮﺩﻩ ﺑﺎﻳﺪ‬
‫ﻣﺘﻮﺳﻞ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺷﻮﺩ ﻭ ﺩﺳﺖ ﺑﻪ ﺩﺍﻣﺎﻥ ﺍﻭ ﺑﺰﻧﺪ‪ ،‬ﺑﺴﻴﺎﺭ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺁﻳﺔ‬
‫ﻓﻮﻕ ﺭﺍﺟﻊ ﺑﻪ ﻣﻨﺎﻓﻘﻴﻦ ﺍﺳﺖ ﻧﻪ ﻣﺆﻣﻨﻴﻦ‪ ،‬ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳﺖ ﻭ ﺗﻮﻫﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬
‫ﺭﺳﻮﻝ ﻭﺍﺭﺩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻧﻪ ﺳﺎﻳﺮ ﮔﻨﺎﻫﺎﻥ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﻪ ﺧﺪﺍ ﺑﻪ ﻫﻤﺎﻥ ﻣﻨﺎﻓﻘﻴﻦ ﻧﮕﻔﺘﻪ ﺑﺮﻭﻳﺪ‬
‫ﻧﺰﺩ ﺭﺳﻮﻝ ﺑﻠﻜﻪ ﻓﺮﻣﻮﺩﻩ ﺍﮔﺮ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﺑﺮﻭﻳﺪ ﻧﺰﺩ ﺭﺳﻮﻝ‪ .‬ﭘﺲ ﺍﺯ ﻛﺠﺎﻱ ﺁﻳﺔ‬
‫ﺗﻮﺣﻴﺪ ﺷﺮﻙ ﺭﺍ ﺍﺳﺘﺨﺮﺍﺝ ﻛﺮﺩﻩﺍﻧﺪ ﻭﺑﻴﻦ ﺧﻮﺩ ﻭﺧﺪﺍ ﻭﺍﺳﻄﻪ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ‬
‫ﻣﺎﻧﻨﺪ ﻣﺸﺮﻛﻴﻦ ﻭﺍﺳﻄﻪ ﻗﺎﺋﻞ ﻣﻲﺷﻮﻧﺪ‪.‬‬
‫‪             ‬‬

‫‪              ‬‬
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 ‫‪487‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪         ‬‬
‫*‬ ‫*‬

‫‪          ‬‬

‫‪          ‬‬
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‫‪  ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﻣﺎ ﺑﺮ ﺁﻧﺎﻥ ﻣﻘﺮﺭ ﻣﻲﺩﺍﺷﺘﻴﻢ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﺸﻴﺪ ﻭ ﻳﺎ ﺍﺯ ﺧﺎﻧﻪﻫﺎﺗﺎﻥ ﺧﺎﺭﺝ‬
‫ﺷﻮﻳﺪ ﺟﺰ ﺍﻧﺪﻛﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺁﻧﺮﺍ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺩﺍﺩﻧﺪ‪ ،‬ﻭﺍﮔﺮ ﺍﻳﺸﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻲﺩﺍﺩﻧﺪ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ‬
‫ﭘﻨﺪ ﺩﺍﺩﻩ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺑﻬﺘﺮ ﻭ ﺍﺳﺘﻮﺍﺭﺗﺮ ﺑﻮﺩ)‪ (66‬ﻭ ﺁﻧﮕﺎﻩ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺍﺯ ﺟﺎﻧﺐ‬
‫ﺧﻮﺩ ﭘﺎﺩﺍﺷﻲ ﻋﻈﻴﻢ ﺑﻪ ﺁﻧﺎﻥ ﻣﻲﺩﺍﺩﻳﻢ)‪ (67‬ﻭ ﺑﻲﺷﻚ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ‬
‫ﻣﻲﻛﺮﺩﻳﻢ)‪ (68‬ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ ﭘﺲ ﺍﻳﺸﺎﻥ ﻫﻤﺪﻡ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‬
‫ﺑﺎ ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍ ﻧﻌﻤﺘﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺭﺍﺳﺘﮕﻮﻳﺎﻥ ﻭ ﺷﻬﻴﺪﺍﻥ ﻭﺷﺎﻳﺴﺘﮕﺎﻥ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ‬
‫ﻧﻴﻜﻮ ﺭﻓﻴﻘﺎﻧﻨﺪ)‪ (69‬ﺁﻥ ﻓﻀﻞ ﻭ ﺑﺮﺗﺮﻱ ﺍﺯ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺩﺍﻧﺎﻱ ﻛﺎﻓﻲ ﺍﺳﺖ‪(70).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﻳﻦ ﺍﺳﻼﻡ‪ ،‬ﺩﻳﻦ ﺳﻬﻞ‪ ،‬ﻭ ﺗﻜﺎﻟﻴﻒ ﺁﻥ ﺳﺨﺖ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺑﻪ ﻗﻮﻡ ﻳﻬﻮﺩ ﻓﺮﻣﺎﻥ ﺩﺍﺩ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﺸﻴﺪ‪ ،‬ﻭﻟﻲ ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﭼﻨﻴﻦ‬
‫ﻓﺮﻣﺎﻧﻲ ﻧﺪﺍﺩ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝص ﮔﻔﺘﻨﺪ ﺍﮔﺮ ﺣﻖ ﺗﻌﺎﻟﻲ ﻣﺎ ﺭﺍ ﺃﻣﺮ ﻛﻨﺪ‬
‫ﺑﻪ ﺧﻮﺩﻛﺸﻲ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺍﻣﻮﺍﻝ‪ ،‬ﺍﻃﺎﻋﺖ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﻛﻪ ﺑﺎ ﻳﻚ‬
‫ﻧﻔﺮ ﻳﻬﻮﺩﻱ ﻣﻨﺎﻇﺮﻩ ﻛﺮﺩ‪ ،‬ﺁﻥ ﻳﻬﻮﺩﻱ ﮔﻔﺖ ﺣﻀﺮﺕ ﻣﻮﺳﻲ‪ ‬ﻣﺎ ﺭﺍ ﺃﻣﺮ ﺑﻪ ﺧﻮﺩﻛﺸﻲ‬
‫ﻛﺮﺩ ﻣﺎ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻳﻢ‪ ،‬ﻭ ﻣﺤﻤﺪص ﺷﻤﺎ ﺭﺍ ﺃﻣﺮ ﺑﻪ ﺟﻬﺎﺩ ﻣﻲﻛﻨﺪ ﺷﻤﺎ ﺭﺍ ﻛﺮﺍﻫﺘﻲ ﺍﺳﺖ‪،‬‬
‫ﺛﺎﺑﺖ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﻣﺤﻤﺪص ﻣﺮﺍ ﺍﻣﺮ ﻛﻨﺪ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﺸﻢ‪ ،‬ﺍﻟﺒﺘﻪ ﺍﻃﺎﻋﺖ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪ .‬ﻭ‬
‫ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﻋﻤﺮ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻨﺪ‪ " :‬ﻟﻮ أﻣﺮﻧﺎ رﺑﻨﺎ ﺑﻘﺘﻞ أﻧﻔﺴﻨﺎ ﻟﻔﻌﻠﻨﺎ‬
‫واﻟﺤﻤﺪﷲ اﻟﺬی ﻟﻢ ﻳﺄﻣﺮﻧﺎ"‪ .‬ﻭﺟﻤﻠﻪ‪   :‬؛ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺗﻤﺎﻡ ﺍﻭﺍﻣﺮ ﻭﻧﻮﺍﻫﻲ‬

‫ﺇﻟﻬﻲ ﺑﺮﺍﻱ ﺑﻨﺪﻩ ﻧﺎﻓﻊ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺍﻃﺎﻋﺖ ﻛﻨﺪ‪ .‬ﻭﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻋﻤﻞﻛﺮﺩﻥ ﺑﻪ ﻓﺮﻣﺎﻥ ﺇﻟﻬﻲ ﻣﻮﺟﺐ ﺛﺎﺑﺖ ﻗﺪﻡ ﻭﺍﺯﺩﻳﺎﺩ ﺍﻳﻤﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻧﺠﺎﻡ ﻫﺮ ﻋﻤﻠﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪488‬‬

‫ﻣﻮﺟﺐ ﺑﺮ ﺍﻗﺪﺍﻡ ﻋﻤﻞ ﺧﻴﺮ ﺩﻳﮕﺮﺍﺳﺖ‪ .‬ﻭﺟﻤﻠﺔ‪ ...    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ؛‬
‫ﻛﻪ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻣﻮﺟﺐ ﺭﻓﺎﻗﺖ ﻭ ﺣﺸﺮ ﺑﺎ ﺃﻧﺒﻴﺎء ﻭ ﺻﺎﻟﺤﻴﻦ ﺍﺳﺖ ﻧﻪ ﺻﺮﻑ‬
‫ﺍﺩﻋﺎﻱ ﻣﺤﺒﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﻛﻪ ﺛﻮﺑﺎﻥ ﻏﻼﻡ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ‬
‫ﺑﺴﻴﺎﺭ ﺩﻭﺳﺖ ﻣﻲﺩﺍﺷﺖ‪ ،‬ﻭ ﺍﺯ ﻓﺮﺍﻕ ﺣﻀﺮﺕ ﻣﺤﺰﻭﻥ ﻣﻲﺷﺪ‪ ،‬ﺭﻭﺯﻱ ﻧﺰﺩ ﺣﻀﺮﺕ ﺁﻣﺪ ﺩﺭ‬
‫ﺣﺎﻟﻴﻜﻪ ﺭﻧﮓ ﺍﻭ ﭘﺮﻳﺪﻩ ﻭ ﻻﻏﺮ ﺷﺪﻩ ﻭ ﺍﻓﺴﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﺣﺎﻟﺖ؟‬
‫ﻋﺮﺽ ﻛﺮﺩﻡ ﻣﻦ ﺩﺭﺩﻱ ﻧﺪﺍﺭﻡ ﺟﺰ ﻭﺣﺸﺖ ﺍﺯ ﺩﻭﺭﻱ ﺷﻤﺎ‪ ،‬ﻭ ﭼﻮﻥ ﻳﺎﺩ ﺁﺧﺮﺕ ﻣﻲﻛﻨﻢ‪،‬‬
‫ﻣﻲﺗﺮﺳﻢ ﺷﻤﺎ ﺭﺍ ﻧﺒﻴﻨﻢ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﺯ ﺍﻫﻞ ﺟﻨﺖ ﺑﺎﺷﻢ ﺩﺭﺟﺔ ﻣﻦ ﺑﻪ ﺩﺭﺟﺔ ﺷﻤﺎ ﻧﻤﻲﺭﺳﺪ‪ ،‬ﻭ‬
‫ﺷﻤﺎ ﺭﺍ ﻧﻤﻲﺑﻴﻨﻢ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻫﻞ ﺑﻬﺸﺖ ﻧﺒﺎﺷﻢ ﻛﻪ ﺍﺑﺪﺍ ﺷﻤﺎ ﺭﺍ ﻧﺨﻮﺍﻫﻢ ﺩﻳﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﺯ ﺍﻳﻦ ﻣﻘﻮﻟﻪ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪ ،‬ﭘﺲ ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ ﻫﺮ ﻛﺴﻲ‬
‫ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝص ﻛﻨﺪ ﺣﺸﺮ ﺍﻭ ﺑﺎ ﺍﻧﺒﻴﺎء ﻭ ﺻﺎﻟﺤﻴﻦ ﻭ ‪ ...‬ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻭ ﺍﮔﺮﭼﻪ‬
‫ﺩﺭ ﺩﺭﺟﺎﺕ ﺁﻧﺎﻥ ﻧﺒﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﺣﺠﺎﺏ ﻭ ﻣﺎﻧﻌﻲ ﺍﺯ ﺯﻳﺎﺭﺕ ﻭﺩﻳﺪﺍﺭ ﺍﻳﺸﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺍﺯ‬

‫ﺟﻤﻠﺔ‪   :‬ﻭ ‪ ...‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﺗﻘﺪﻡ ﺍﻧﺒﻴﺎء ﺑﺮ ﺗﻤﺎﻡ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﻭ‬
‫ﺳﭙﺲ ﺻﺪﻳﻘﻴﻦ ﺗﻘﺪﻡ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺳﭙﺲ ﺷﻬﺪﺍء ﺗﻘﺪﻡ ﺭﺗﺒﻪ ﺩﺍﺭﻧﺪ ﺑﺮ ﺻﺎﻟﺤﻴﻦ‪ ،‬ﻭ‬
‫ﻣﻘﺎﻡ ﺷﻬﺪﺍء ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﻛﻔﺎﺭ ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﻘﺎﻣﺸﺎﻥ ﺍﺯ ﺟﻬﺖ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻨﺎﻥ ﻗﻮﻻ ﻭ ﻋﻤﻼ ﺷﻬﺎﺩﺕ ﺑﻪ ﺣﻖ ﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﺩﻳﮕﺮﺍﻥ ﻗﻮﻻً ﺷﻬﺎﺩﺕ ﻣﻲﺩﻫﻨﺪ‪،‬‬
‫ﻭﻟﻲ ﺍﻳﺸﺎﻥ ﻫﻢ ﺑﺎ ﺯﺑﺎﻥ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻧﺪ ﻭ ﻫﻢ ﺑﺎ ﺷﻤﺸﻴﺮ ﻭ ﺳﻨﺎﻥ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺻﺪﻳﻘﻴﻦ‬
‫ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺯﻭﺩﺗﺮ ﺑﻪ ﺍﻧﺒﻴﺎء ﺗﺼﺪﻳﻖ ﻛﺮﺩﻧﺪ ﻭﻣﻘﺘﺪﺍﻱ ﺩﻳﮕﺮﺍﻥ ﺷﺪﻧﺪ ﺩﺭ ﺗﺼﺪﻳﻖ‪ ،‬ﻣﺎﻧﺪ ﻋﻠﻲ‬
‫ﺑﻦ ﺍﺑﻲ ﻃﺎﻟﺐ‪ ‬ﻭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻣﺆﻣﻦ ﺁﻝ ﻳﺎﺳﻴﻦ ﻭ ﺑﺎﺿﺎﻓﻪ ﻋﺎﺩﺗﺸﺎﻥ‬
‫ﺭﺍﺳﺘﻲ ﻭ ﺩﺭﺳﺘﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪          ‬‬
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‫‪             ‬‬

‫‪           ‬‬
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 ‫‪489‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪           ‬‬
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‫‪            ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺳﻼﺡ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺮﮔﻴﺮﻳﺪ ﻭ ﺑﺮ ﺣﺬﺭ ﺑﺎﺷﻴﺪ‪ ،‬ﭘﺲ ﺩﺳﺘﻪﺩﺳﺘﻪ‬
‫ﺣﻤﻠﻪ ﻛﻨﻴﺪ ﻭ ﻳﺎ ﻫﻤﮕﻲ)‪ (71‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺳﺴﺘﻲ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﭘﺲ‬
‫ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﻣﺼﻴﺒﺘﻲ ﺑﺮﺳﺪ ﻣﻲﮔﻮﻳﺪ ﺣﻘﻴﻘﺘﺎ ﺧﺪﺍ ﺑﺮ ﻣﻦ ﻧﻌﻤﺖ ﺩﺍﺩﻩ ﻛﻪ ﺑﺎ ﺁﻧﺎﻥ ﺣﺎﺿﺮ‬
‫ﻧﺸﺪﻡ)‪ (72‬ﻭ ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻬﺮﻩﺍﻱ ﺑﺮﺳﺪ ﮔﻮﻳﺎ ﺑﻴﻦ ﺷﻤﺎ ﻭ ﺑﻴﻦ ﺍﻭ ﺩﻭﺳﺘﻲ‬
‫ﻧﺒﻮﺩﻩ ﻣﻲﮔﻮﻳﺪ ﺍﻱ ﻛﺎﺵ ﻣﻦ ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻡ ﺑﻪ ﭘﻴﺮﻭﺯﻱ ﻭﺑﻬﺮﺓ ﺑﺰﺭﮔﻲ ﻧﺎﺋﻞ ﺑﻮﺩﻡ)‪ (73‬ﭘﺲ‬
‫ﺑﺎﻳﺪ ﻛﺎﺭﺯﺍﺭ ﻛﻨﻨﺪ ﺁﻧﺎﻧﻜﻪ ﻣﻲﻓﺮﻭﺷﻨﺪ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ ﺭﺍ ﺑﻪ ﺁﺧﺮﺕ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ‬
‫ﻛﻨﺪ ﭘﺲ ﻛﺸﺘﻪ ﺷﻮﺩ ﻭ ﻳﺎ ﭘﻴﺮﻭﺯ ﮔﺮﺩﺩ ﭘﺲ ﺑﻪ ﺯﻭﺩﻱ ﺍﻭ ﺭﺍ ﺃﺟﺮ ﺑﺰﺭﮔﻲ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪(74).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻫﻤﻴﺖ ﺍﺳﻠﺤﻪ ﻭ ﺣﻔﻆ ﺁﻥ‪ ،‬ﻭ‬
‫ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﻣﺴﻠﺢ ﺑﺎﺷﻨﺪ‪ ،‬ﻭﻛﺴﻲ ﺁﻧﺎﻥ ﺭﺍ ﺧﻠﻊ ﺳﻼﺡ ﻧﻜﻨﺪ ﺯﻳﺮﺍ ﺑﻴﺪﺍﺭ ﺑﻮﺩﻥ ﻭ‬
‫ﺑﺮﺣﺬﺭ ﺑﻮﺩﻥ ﺍﺯ ﺩﺷﻤﻦ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﺇﻟﻬﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻣﺴﻠﻤﻴﻦ‬
‫ﺯﻣﺎﻥ ﻣﺎ ﺍﺯ ﺩﺷﻤﻦ ﺍﺳﻼﻡ ﺑﺮﺣﺬﺭ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻭﻟﻲ ﺍﮔﺮ ﻛﺴﻲ ﺑﺮﺧﻼﻑ ﻣﻮﻫﻮﻣﺎﺕ ﺍﻳﺸﺎﻥ ﺳﺨﻦ‬
‫ﮔﻮﻳﺪ ﺑﻴﺪﺍﺭ ﻭ ﻫﺸﻴﺎﺭ ﻭ ﺑﺮﺣﺬﺭﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻲﻛﻮﺑﻨﺪ‪.‬‬

‫‪          ‬‬

‫‪          ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺷﻤﺎ ﺭﺍ ﭼﻪ ﺷﺪﻩ ﻛﻪ ﻗﺘﺎﻝ ﻧﻤﻲﻛﻨﻴﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺩﺭ ﺭﺍﻩ ﻧﺠﺎﺕ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺍﺯ‬
‫ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻗﺮﻳﻪﺍﻱ ﻛﻪ ﺍﻫﻠﺶ‬
‫ﺳﺘﻤﻜﺎﺭ ﺍﺳﺖ ﺧﺎﺭﺝ ﺳﺎﺯ‪ ،‬ﻭ ﻗﺮﺍﺭ ﺑﺪﻩ ﺑﺮﺍﻱ ﻣﺎ ﺍﺯ ﻧﺰﺩ ﺧﻮﺩﺕ ﺳﺮﭘﺮﺳﺘﻲ‪ ،‬ﻭ ﻗﺮﺍﺭ ﺑﺪﻩ‬
‫ﺑﺮﺍﻱ ﻣﺎ ﺍﺯ ﻧﺰﺩﺕ ﻳﺎﺭﻱ ﻛﻨﻨﺪﻩﺍﻱ‪(75).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪490‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ...  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻋﺪﻩﺍﻱ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﮔﻮﺷﻪﺍﻱ‬
‫ﺍﺯ ﺩﻧﻴﺎ ﺿﻌﻴﻒ ﻭ ﺯﻳﺮﺩﺳﺖ ﻛﻔﺎﺭ ﺷﺪﻧﺪ ﻭ ﻳﺎ ﺑﻪ ﺁﻧﺎﻥ ﺳﺘﻢ ﻭ ﺍﺯ ﻣﺮﺍﺳﻢ ﺩﻳﻨﻲ ﻣﻤﻨﻮﻉ‬
‫ﻣﻲﺷﺪﻧﺪ ﺑﺎﻳﺪ ﺳﺎﻳﺮ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﺭﺍﻩ ﻧﺼﺮﺕ ﺍﻳﺸﺎﻥ ﻗﻴﺎﻡ ﻭ ﺍﻗﺪﺍﻡ ﺑﻪ ﺟﻬﺎﺩ ﻛﻨﻨﺪ‪ .‬ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ ﺳﻤﻊ رﺟﻼ ﻳﻘﻮل ﻳﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻠﻢ ﻳﺠﺒﻪ ﻓﻠﻴﺲ ﺑﻤﺴﻠﻢ"‪ .‬ﻳﻌﻨﻲ‪:‬‬
‫ﻛﺴﻲ ﻛﻪ ﺑﺸﻨﻮﺩ ﻣﺮﺩﻱ ﻣﻲﮔﻮﻳﺪ ﺍﻱ ﻣﺴﻠﻤﻴﻦ ﺑﺪﺍﺩﻡ ﺑﺮﺳﻴﺪ ﭘﺲ ﺍﻭ ﺭﺍ ﺍﺟﺎﺑﺖ ﻧﻜﻨﺪ‬

‫ﻣﺴﻠﻤﺎﻥ ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺍﺯ‬
‫ﺧﻮﺩﺷﺎﻥ ﺑﺎﻳﺪ ﺯﻣﺎﻣﺪﺍﺭ ﻭ ﺳﺮﭘﺮﺳﺘﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻧﺪﺍﺭﻧﺪ ﺑﺎﻳﺪ ﺩﺭﺻﺪﺩ ﺗﻬﻴﺔ‬
‫ﺳﺮﭘﺮﺳﺖ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﻨﺪ ﻭﺳﺎﺋﻞ ﺁﻥ ﻓﺮﺍﻫﻢ ﺷﻮﺩ ﻭ ﺇﻻ ﺍﮔﺮ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ‬
‫ﺳﺮﭘﺮﺳﺘﻲ ﻧﺒﺎﺷﺪ ﻫﻤﻮﺍﺭﻩ ﻧﺎﺗﻮﺍﻥ ﻭ ﻣﻐﻠﻮﺑﻨﺪ‪.‬‬
‫‪            ‬‬

‫‪             ‬‬
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‫‪           ‬‬

‫‪             ‬‬

‫‪             ‬‬

‫‪     ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮﻧﺪ ﺩﺭ ﺭﺍﻩ‬
‫ﻃﺎﻏﻮﺕ ﻗﺘﺎﻝ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﻛﺸﺘﺎﺭ ﻛﻨﻴﺪ ﺩﻭﺳﺘﺎﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﺷﻴﻄﺎﻥ ﺭﺍ‪ ،‬ﺯﻳﺮﺍ ﻛﺒﺪ ﺷﻴﻄﺎﻥ‬
‫ﻧﺎﺗﻮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ)‪ (76‬ﺁﻳﺎ ﻧﻈﺮ ﻧﻤﻲﺍﻓﻜﻨﻲ ﺑﻪ ﺳﻮﻱ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻪ ﺷﺪ ﺩﺳﺖ‬
‫ﻧﮕﻬﺪﺍﺭﻳﺪ ﺍﺯ ﺩﻓﺎﻉ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﭙﺎ ﺩﺍﺭﻳﺪ ﻭ ﺯﻛﺎﺕ ﺭﺍ ﺑﺪﻫﻴﺪ‪ ،‬ﭘﺲ ﭼﻮﻥ ﻗﺘﺎﻝ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻘﺮﺭ‬
‫ﺷﺪ ﻧﺎﮔﺎﻩ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﺗﺮﺳﻨﺪ ﻣﺎﻧﻨﺪ ﺗﺮﺱ ﺍﺯ ﺧﺪﺍ ﻭ ﻳﺎ ﺗﺮﺳﻲ ﺷﺪﻳﺪﺗﺮ‪ ،‬ﻭ‬
‫ﮔﻔﺘﻨﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﭼﺮﺍ ﺑﺮ ﻣﺎ ﻗﺘﺎﻝ ﺭﺍ ﻣﻘﺮﺭ ﻛﺮﺩﻱ ﭼﺮﺍ ﻣﺎ ﺭﺍ ﺗﺎ ﺍﺟﻞ ﻧﺰﺩﻳﻚ )ﻣﺮگ( ﻓﺮﺻﺖ‬
 ‫‪491‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻧﺪﺍﺩﻱ‪ ،‬ﺑﮕﻮ ﻣﺘﺎﻉ ﻭ ﺑﻬﺮﺓ ﺩﻧﻴﺎ ﺍﻧﺪﻙ ﺍﺳﺖ‪ ،‬ﻭ ﺁﺧﺮﺕ ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ‬
‫ﺷﻤﺎ ﺑﻘﺪﺭ ﭘﻮﺳﺖ ﻫﺴﺘﺔ ﺧﺮﻣﺎﺋﻲ ﺳﺘﻢ ﻧﻤﻲﺷﻮﺩ‪(77).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﺎ ﻣﻌﻨﻲ ﻃﺎﻏﻮﺕ ﺭﺍ ﻗﺒﻼ ﺩﺭ ﺁﻳﺔ ‪ 256‬ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬
‫ﺑﺎﻳﺪ ﮔﻔﺖ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺍﮔﺮ ﻛﺴﻲ ﺣﻘﻲ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺑﺎﻃﻞ ﺑﺎ ﺍﻭﻣﻘﺎﺗﻠﻪ ﻣﻲﻛﻨﻨﺪ ﻭ‬
‫ﻃﺮﻓﺪﺍﺭﺍﻥ ﺣﻖ ﺑﺎ ﺍﻭ ﻫﻤﺮﺍﻫﻲ ﻧﺪﺍﺭﻧﺪ ﻭﺑﺎ ﺳﻜﻮﺕ ﺧﻮﺩ ﺍﻭ ﺭﺍ ﻣﻨﻜﻮﺏ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪:‬‬

‫‪ .   ‬ﺭﺍﺟﻊ ﺑﻪ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻜﻪ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﺷﺪﻧﺪ ﻭ ﻫﺮ ﭼﻪ‬
‫ﺍﺟﺎﺯﻩ ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﺑﺮﺍﻱ ﺟﻬﺎﺩ ﻭ ﺩﻓﺎﻉ‪ ،‬ﺑﻪ ﺍﻳﺸﺎﻥ ﺇﺫﻥ ﺩﺍﺩﻩ ﻧﻤﻲﺷﺪ ﭼﻮﻥ ﻧﻴﺮﻭﻱ ﺟﻬﺎﺩ ﻭ‬
‫ﺩﻓﺎﻉ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺑﻪ ﻣﺪﻳﻨﻪ ﺁﻣﺪﻧﺪ ﻭﺗﺸﻜﻴﻼﺗﻲ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ ﻭ ﻋﺪﺓ ﻗﺎﺑﻞ ﺩﻓﺎﻉ‬
‫ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩ ﺷﺪ ﺑﻠﻜﻪ ﻭﺍﺟﺐ ﮔﺮﺩﻳﺪ‪ ،‬ﻭﻟﻲ ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻬﺎﺩ‬
‫ﻛﺮﺍﻫﺖ ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﺗﺮﺱ‪.‬‬

‫‪           ‬‬

‫‪            ‬‬

‫‪             ‬‬

‫‪              ‬‬
‫*‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻫﺮ ﻛﺠﺎ ﺑﺎﺷﻴﺪ ﻣﺮگ ﺷﻤﺎ ﺭﺍ ﻣﻲﻳﺎﺑﺪ ﻭ ﺍﮔﺮﭼﻪ ﺩﺭ ﺑﺮﺟﻬﺎﻱ ﻣﺤﻜﻢ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﻴﻜﻲ ﺑﺮﺳﺪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻦ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﺪﻱ ﺑﺮﺳﺪ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﺍﻳﻦ ﺍﺯ ﻧﺰﺩ ﺗﻮ ﺍﺳﺖ‪ ،‬ﺑﮕﻮ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻨﻬﺎ )ﻳﻌﻨﻲ ﺗﻤﺎﻣﺎ( ﺍﺯ ﻧﺰﺩ ﺧﺪﺍﺳﺖ‪ ،‬ﭘﺲ‬
‫ﭼﻪ ﺷﺪﻩ ﺍﻳﻦ ﻗﻮﻡ ﺭﺍ ﻛﻪ ﻧﺰﺩﻳﻚ ﻧﻴﺴﺖ ﺑﻔﻬﻤﻨﺪ ﺣﺪﻳﺜﻲ ﺭﺍ)‪ (78‬ﺁﻧﭽﻪ ﺑﺮﺳﺪ ﺗﻮ ﺭﺍ ﺍﺯ ﻧﻴﻜﻲ‪،‬‬
‫ﭘﺲ ﺍﺯ ﺧﺪﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺑﺮﺳﺪ ﺑﻪ ﺗﻮ ﺍﺯ ﺑﺪ ﺍﺯ ﺧﻮﺩ ﺗﻮ ﺍﺳﺖ‪ ،‬ﻭﻣﺎ ﺗﻮ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻳﻢ ﺑﺮﺍﻱ‬
‫ﻣﺮﺩﻡ ﺑﻌﻨﻮﺍﻥ ﺭﺳﺎﻟﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺮﺍﻱ ﮔﻮﺍﻫﻲ ﻛﺎﻓﻲ ﺍﺳﺖ‪(79).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﺴﻨﻪ ﻭﻧﻴﻜﻲ‪ ،‬ﻓﺘﺢ ﻭ ﭘﻴﺮﻭﺯﻱ ﻭ ﻧﻌﻤﺖ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺑﺎﺭﺍﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﻳﻨﻬﺎ ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ ﻭ ﺗﻘﺪﻳﺮ ﺍﻭﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻴﺌﻪ ﻭ ﺑﺪﻱ‪ ،‬ﺳﺨﺘﻲ ﻭ ﺑﻼء ﻭ ﺷﻜﺴﺖ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪492‬‬

‫ﻣﺼﻴﺒﺖ ﻭ ﻗﺤﻄﻲ ﻭﻛﻤﻲ ﻧﻌﻤﺖ ﻭﻣﻨﻬﺰﻡﺷﺪﻥ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﻗﺪﻡ ﻣﺤﻤﺪص‬
‫ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻳﻬﻮﺩ ﻣﻲﮔﻔﺘﻨﺪ ﺍﺯ ﻭﻗﺘﻲ ﻛﻪ ﻣﺤﻤﺪ ﺑﻪ ﺷﻬﺮ ﻣﺪﻳﻨﻪ ﺁﻣﺪﻩ‪ ،‬ﮔﺮﺍﻧﻲ ﻭ ﺳﺨﺘﻲ ﻭ‬
‫ﻣﺼﻴﺒﺖ ﻭ ﻗﺘﻞ ﺑﺮﺍﻱ ﻣﺎ ﺭﺳﻴﺪﻩ‪ ،‬ﻭﻫﻤﭽﻨﻴﻦ ﻣﻨﺎﻓﻘﻴﻦ ﻣﻲﮔﻔﺘﻨﺪ ﺷﻜﺴﺖ ﺭﻭﺯ ﺍﺣﺪ‬
‫ﻭﻛﺸﺘﻪﺷﺪﻥ ﺍﻓﺮﺍﺩ ﺍﺯ ﻣﺤﻤﺪ ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺗﻤﺎﻡ ﺍﻳﻨﻬﺎ ﻣﻘﺪﺭ ﺍﺳﺖ ﺍﺯ‬
‫ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻮﺍﺳﻄﺔ ﻛﻮﺗﺎﻫﻲ ﻭ ﺗﻨﺒﻠﻲ ﻭ ﺗﺮﺱ ﻭ ﻧﻔﺎﻕ ﺧﻮﺩﺗﺎﻥ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺁﻳﺔ ﺑﻌﺪ ﺭﻭﺷﻦﺗﺮ‬
‫ﻧﻤﻮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﻧﻴﻜﻲ ﺍﺯ ﺧﺪﺍ ﻳﻌﻨﻲ ﺍﺯ ﻟﻄﻒ ﺍﻭ ﻭ ﺗﻔﻀﻞ ﺍﻭﺳﺖ‪ ،‬ﻭﺍﮔﺮ ﻧﻪ ﻋﻠﺖ ﺗﺎﻣﺔ‬
‫ﺑﺮﻛﺎﺕ ﻋﻤﻞ ﺑﻨﺪﻩ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺑﺪﻱ ﺍﺯ ﺧﻮﺩ ﺗﻮ ﺗﻘﺼﻴﺮ ﺧﻮﺩ ﺗﻮ ﺍﺳﺖ ﺍﻱ ﺍﻧﺴﺎﻥ ﻭ ﺍﺯ‬
‫ﻧﺎﻓﺮﻣﺎﻧﻲ ﺗﻮ ﺍﺳﺖ ﭼﻪ ﻗﺤﻂ ﻭ ﻏﻼ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻣﺮﺽ ﻭ ﺑﻼ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻣﻜﺎﺭﻩ ﻭ ﺳﺨﺘﻴﻬﺎ‬

‫ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ،  ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻮﺍﻇﺐ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﺑﺎﺷﻴﺪ ﻭ ﺑﻪ ﺧﻴﺮ‬
‫ﺍﻗﺪﺍﻡ ﻭ ﺍﺯ ﺷﺮ ﺩﻭﺭﻱ ﺟﻮﺋﻴﺪ‪ .‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﺴﻨﻪ ﻭ ﺳﻴﺌﻪ ﻋﻤﻞ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺧﻴﺮ ﻭ ﺷﺮ‬
‫ﺣﻮﺍﺩﺙ ﺍﺳﺖ‪.‬‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬

‫‪             ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﻜﻪ ﺍﻃﺎﻋﺖ ﺭﺳﻮﻝ ﻣﻲﻛﻨﺪ ﺑﻪ ﺗﺤﻘﻴﻖ ﺧﺪﺍ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ ﻭ ﺁﻧﻜﻪ‬
‫ﺭﻭﻱﮔﺮﺩﺍﻥ ﺍﺳﺖ ﭘﺲ ﻣﺎ ﺗﻮ ﺭﺍ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻧﮕﻬﺒﺎﻥ ﻧﻔﺮﺳﺘﺎﺩﻳﻢ)‪ (80‬ﻭﺩﻡ ﺍﺯ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻱ‬
‫ﻣﻲﺯﻧﻨﺪ ﭘﺲ ﭼﻮﻥ ﺍﺯ ﻧﺰﺩ ﺗﻮ ﺑﻴﺮﻭﻥ ﺭﻭﻧﺪ ﻃﺎﺋﻔﻪﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻪ ﺷﺐ ﺗﺪﺑﻴﺮ ﻣﻲﻛﻨﻨﺪ ﻏﻴﺮ‬
‫ﺁﻥ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻣﻲﮔﻮﺋﻲ‪ ،‬ﻭ ﺧﺪﺍ ﺁﻧﭽﻪ ﺑﻪ ﺷﺐ ﺗﺪﺑﻴﺮ ﻣﻲﻛﻨﻨﺪ ﻣﻲﻧﻮﻳﺴﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﺍﻋﺮﺍﺽ ﻛﻦ ﻭ ﺑﺮ ﺧﺪﺍ ﺗﻮﻛﻞ ﻛﻦ ﻭ ﺧﺪﺍ ﺑﺮﺍﻱ ﻭﻛﺎﻟﺖ ﻛﺎﻓﻲ ﺍﺳﺖ‪(81).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﺃﻣﺮ ﺧﺪﺍ‪ ،‬ﺃﻣﺮ ﻣﻲﻛﻨﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﻃﺎﻋﺖ ﺍﻭ‬

‫ﺍﻃﺎﻋﺖ ﺧﺪﺍﺳﺖ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،     :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺑﺮﺍﻱ ﻧﻈﺎﺭﺕ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﻭﻧﮕﻬﺒﺎﻧﻲ ﺍﻳﺸﺎﻥ ﺍﺯ ﻣﻌﺼﻴﺖ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﭘﺲ ﺁﻥ ﻛﺴﻲ‬
 ‫‪493‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻛﻪ ﻣﻲﮔﻮﻳﺪ ﺍﻋﻤﺎﻝ ﻣﺎ ﺭﺍ ﺑﻪ ﻧﻈﺮ ﺭﺳﻮﻝ ﺧﺪﺍ ﻣﻲﺭﺳﺎﻧﻨﺪ ﻭﺑﺎﻳﺪ ﺍﻭ ﻧﻈﺎﺭﺕ ﻛﻨﺪ ﺑﺮﺧﻼﻑ‬
‫ﻋﻘﻞ ﻭﻧﻘﻞ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻨﺎﻓﻘﻴﻦ ﺧﺪﻣﺖ ﺭﺳﻮﻝ ﺧﺪﺍص ﻛﻪ ﺑﻮﺩﻧﺪ ﺍﻇﻬﺎﺭ ﺍﻃﺎﻋﺖ ﻣﻲﻛﺮﺩﻧﺪ ﻭﻟﻲ ﺷﺒﺎﻧﻪ ﺩﻭﺭ‬
‫ﻫﻢ ﻣﻲﻧﺸﺴﺘﻨﺪ ﻭ ﭼﻴﺰﻫﺎﺋﻲ ﺭﺍ ﺗﺪﺑﻴﺮ ﻣﻲﻛﺮﺩﻧﺪ ﺑﺮﺧﻼﻑ ﺭﺳﻮﻝ ﺧﺪﺍص‪ ،‬ﭼﻮﻥ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍ ﺑﻲﺧﺒﺮ ﺑﻮﺩ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﺍﻭ ﺧﺒﺮ ﺩﺍﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺧﺪﺍ ﺍﺯ ﻧﻈﺮ ﮔﻮﺍﻫﻲ ﻭ‬
‫ﻛﻔﺎﻟﺖ ﻭ ﻭﻛﺎﻟﺖ ﻛﺎﻓﻲ ﺍﺳﺖ ﺍﮔﺮﭼﻪ ﻣﺤﻤﺪ ﺑﻲﺧﺒﺮ ﺍﺳﺖ‪.‬‬
‫‪            ‬‬
‫*‬
‫‪‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﺗﺪﺑﺮ ﻧﻤﻲﻛﻨﻨﺪ؟ ﻭ ﺍﮔﺮ ﺍﺯ ﻧﺰﺩ ﻏﻴﺮﺧﺪﺍ ﺑﻮﺩ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ‬
‫ﺑﺴﻴﺎﺭﻱ ﻣﻲﻳﺎﻓﺘﻨﺪ‪(82).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺪﺑﺮ ﺩﺭ ﻗﺮﺁﻥ‪ ،‬ﺗﻔﻜﺮ ﻛﻔﺎﺭ ﻭ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﻛﻪ ﺑﺒﻴﻨﻨﺪ ﺩﺭ‬
‫ﺁﻥ ﺧﻠﻞ ﻭ ﻧﻘﺼﻲ ﻧﻴﺴﺖ ﻧﻪ ﺍﺯ ﺟﻬﺖ ﻟﻔﻆ ﻭ ﻧﻪ ﺍﺯ ﺟﻬﺖ ﻣﻌﻨﻲ‪ .‬ﻣﺨﺘﺼﺮ ﻭ ﻣﻔﻴﺪ ﺍﺳﺖ‬
‫ﻭﻣﻌﺎﻧﻲ ﺁﻥ ﺑﻠﻨﺪ ﻭ ﺍﺣﻜﺎﻡ ﺁﻥ ﻣﺤﻜﻢ‪ ،‬ﻭ ﺑﻪ ﻣﻜﺎﺭﻡ ﺍﺧﻼﻕ ﻭ ﺧﻴﺮ ﻭ ﺯﻫﺪ ﻭ ﺗﻮﺣﻴﺪ ﺩﻋﻮﺕ‬
‫ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺷﺮ ﻭﻓﺴﺎﺩ ﻭ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ ﻭ ﺑﺪﺑﺨﺘﻲ ﺑﺮﺣﺬﺭ ﺩﺍﺷﺘﻪ‪ .‬ﻭ ﺍﮔﺮ ﻛﻼﻡ ﻏﻴﺮﺧﺪﺍ ﺑﻮﺩ ﺩﺭ‬
‫ﺁﻥ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭﻱ ﻳﺎﻓﺖ ﻣﻲﺷﺪ ﺍﺯ ﺟﻬﺎﺗﻲ‪ :‬ﺍﻭﻝ – ﮔﺎﻫﻲ ﺣﻖ ﺑﻮﺩ ﻭ ﮔﺎﻫﻲ ﺑﺎﻃﻞ‪ .‬ﺩﻭﻡ‬
‫– ﮔﺎﻫﻲ ﻣﻄﺎﻟﺐ ﻋﻘﻠﻲ ﺩﺍﺷﺖ ﮔﺎﻫﻲ ﺧﺮﺍﻓﻲ‪ .‬ﺳﻮﻡ – ﮔﺎﻫﻲ ﻣﻄﺎﻟﺐ ﻳﻘﻴﻨﻲ ﺩﺍﺷﺖ ﮔﺎﻫﻲ‬
‫ﻇﻨﻲ ﻭ ﻭﻫﻤﻲ‪ .‬ﭼﻬﺎﺭﻡ – ﮔﺎﻫﻲ ﺑﻪ ﺧﺪﺍ ﺩﻋﻮﺕ ﻣﻲﻛﺮﺩ ﮔﺎﻱ ﺑﻪ ﺧﻮﺩ‪ .‬ﭘﻨﺠﻢ – ﮔﺎﻫﻲ‬
‫ﺍﺧﺒﺎﺭﺵ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﺑﻮﺩ‪ ،‬ﻭ ﮔﺎﻫﻲ ﺑﺮﺧﻼﻑ ﻭﺍﻗﻊ‪ .‬ﺷﺸﻢ – ﮔﺎﻫﻲ ﻛﻼﻣﺶ ﻓﺼﻴﺢ ﺑﻮﺩ‬
‫ﻭﮔﺎﻫﻲ ﻏﻴﺮ ﻓﺼﻴﺢ ﻭ ﮔﺎﻫﻲ ﻣﻄﺎﻟﺐ ﺁﻥ ﺿﺪ ﻭ ﻧﻘﻴﺾ ﺑﻮﺩ ﻭ ﮔﺎﻫﻲ ﻣﻮﺍﻓﻖ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺗﻘﻠﻴﺪ ﺑﺎﻃﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﺃﻣﺮ ﺑﻪ ﺗﺪﺑﺮ ﻧﻤﻮﺩﻩ‪،‬‬
‫ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻣﻲﺭﺳﺎﻧﺪ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ ﻛﻪ ﺃﻣﺮ ﺑﻪ ﺗﺪﺑﺮ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺭﺩ ﻣﻲﻛﻨﺪ ﻗﻮﻝ‬
‫ﻣﻐﺮﺿﻴﻦ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻤﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﻛﻼﻡ ﺑﺸﺮ ﺑﻮﺩ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ‬
‫ﺑﺴﻴﺎﺭﻱ ﺑﻪ ﻧﻈﺮ ﻣﻲﺭﺳﻴﺪ‪ .‬ﻭ ﺍﺧﺘﻼﻑ ﺑﺮ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﺍﺧﺘﻼﻑ ﺗﻨﺎﻗﻀﻲ‪ ،‬ﻭ ﺍﺧﺘﻼﻑ ﺩﺭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪494‬‬

‫ﺗﻔﺎﻭﺕ‪ ،‬ﻭ ﺍﺧﺘﻼﻑ ﺩﺭ ﺗﻼﻭﺕ‪ .‬ﺃﻣﺎ ﺍﺧﺘﻼﻑ ﺗﻨﺎﻗﻀﻲ‪ ،‬ﻭ ﺍﺧﺘﻼﻑ ﺗﻔﺎﻭﺗﻲ ﻛﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ‬
‫ﻗﺮﺁﻥ ﻓﺼﻴﺢ ﺑﺎﺷﺪ ﻭ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﻏﻴﺮﻓﺼﻴﺢ‪ ،‬ﭘﺲ ﺍﻳﻦ ﺩﻭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺖ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭ‬
‫ﺃﻣﺎ ﺍﺧﺘﻼﻑ ﺩﺭ ﺗﻼﻭﺕ ﻣﺎﻧﻨﺪ ﺍﺧﺘﻼﻑ ﺩﺭ ﻗﺮﺍﺋﺖ ﺁﻥ ﻣﻮﺟﻮﺩ ﻭ ﺑﻲﺍﺷﻜﺎﻝ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺍﺧﺘﻼﻑ ﺩﺭ ﺗﻼﻭﺕ ﻣﻮﺟﺐ ﻧﻘﺼﻲ ﻧﻴﺴﺖ‪.‬‬

‫‪             ‬‬

‫‪           ‬‬

‫‪    ‬‬ ‫‪      ‬‬
‫*‪3‬‬

‫‪              ‬‬

‫‪    ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺃﻣﺮﻱ )ﻳﻌﻨﻲ ﺧﺒﺮﻱ( ﺍﺯ ﺍﻳﻤﻨﻲ ﻭ ﻳﺎ ﺗﺮﺱ ﺑﺮﺳﺪ ﻧﺸﺮ ﺩﻫﻨﺪ‪،‬‬
‫ﻭ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﺑﺴﻮﻱ ﭘﻴﺎﻣﺒﺮ ﻭ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺧﻮﺩ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ)ﻭ ﺑﻪ ﺭﺳﻮﻝ ﻭ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﻣﺮﺍﺟﻌﻪ‬
‫ﻛﻨﻨﺪ( ﻛﺴﺎﻧﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﻪ ﻧﻴﺮﻭﻱ ﺩﺭﻙ ﺣﻘﻴﻘﺖ ﺩﺍﺭﻧﺪ ﺁﻧﺮﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻓﻀﻞ‬
‫ﺧﺪﺍ ﻭ ﺭﺣﻤﺖ ﺍﻭ ﺑﺮ ﺷﻤﺎ ﻧﺒﻮﺩ ﺑﻲﮔﻤﺎﻥ ﭘﻴﺮﻭ ﺷﻴﻄﺎﻥ ﻣﻲﺷﺪﻳﺪ ﻣﮕﺮ ﻋﺪﺓ ﻛﻤﻲ)‪ (83‬ﭘﺲ‬
‫ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺘﺎﻝ ﻛﻦ‪ ،‬ﻣﻜﻠﻒ ﻧﻴﺴﺘﻲ ﻣﮕﺮ ﺧﻮﺩﺕ )ﺗﻜﻠﻴﻒ ﻏﻴﺮ ﺗﻮ ﺭﺍ ﺍﺯ ﺗﻮ ﻧﺨﻮﺍﻫﻨﺪ( ﻭ‬
‫ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺑﺮﺍﻧﮕﻴﺰ‪ ،‬ﺍﻣﻴﺪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺁﺳﻴﺐ ﻛﻔﺎﺭ ﺭﺍ ﺑﺎﺯﺩﺍﺭﺩ‪ ،‬ﻭﺧﺪﺍ ﺩﺭ ﻋﺬﺍﺏ ﺳﺨﺖﺗﺮ‬
‫ﻭ ﺩﺭ ﻋﻘﻮﺑﺖ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ‪(84).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺁﻳﺔ ‪ 83‬ﺩﺭﺑﺎﺭﺓ ﺟﻨﮓ ﻣﻮﺗﻪ ﻭ ﻟﺸﻜﺮ ﺭﻭﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺍﻭﻟﻮﺍﻻﻣﺮ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﻪ‬
‫ﺑﻮﺩ‪ .‬ﮔﺎﻫﻲ ﺑﺮﺍﻱ ﻟﺸﻜﺮﻳﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﺒﺮ ﻭﺣﺸﺖ ﺍﺛﺮ ﺍﺯ ﺩﺷﻤﻦ ﻣﻲﺭﺳﻴﺪ ﻛﻪ ﻣﺜﻼ‬
‫ﻟﺸﻜﺮ ﺑﺴﻴﺎﺭﻱ ﻣﺠﻬﺰ ﺷﺪﻩ ﻛﻪ ﺻﺪ ﻣﻘﺎﺑﻞ ﺷﻜﺮ ﺍﺳﻼﻡ ﺩﺭ ﻓﻼﻥ ﻣﺤﻞ ﻣﻬﻴﺎﻱ ﺣﻤﻠﻪ‬
‫ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﻳﺎ ﺧﺒﺮ ﺧﻮﺷﻲ ﻣﻲﺭﺳﻴﺪ ﺑﺮﺍﻱ ﻟﺸﻜﺮ ﺍﺳﻼﻡ ﻛﻪ ﻧﺸﺮ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺑﻪ ﺻﻼﺡ‬
‫ﻣﺠﺎﻫﺪﻳﻦ ﻭﺑﻪ ﺻﻼﺡ ﻣﺴﻠﻤﻴﻦ ﻧﺒﻮﺩ‪ ،‬ﻭﻟﻲ ﻣﻨﺎﻓﻘﻴﻦ ﺁﻥ ﺭﺍ ﻧﺸﺮ ﻣﻲﺩﺍﺩﻧﺪ‪ .‬ﺣﻖﺗﻌﺎﻟﻲ ﺩﺳﺘﻮﺭ‬
‫ﺩﺍﺩﻩ ﻛﻪ ﭼﻨﻴﻦ ﺍﺧﺒﺎﺭ ﺭﺍ ﻗﺒﻼ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﻳﺎ ﺑﻪ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﺍﻃﻼﻉ ﺩﻫﻨﺪ ﺍﮔﺮ ﻧﺸﺮ ﺁﻥ‬
‫ﺻﻼﺡ ﺑﺎﺷﺪﻧﺸﺮ ﺩﻫﻨﺪ ﻭ ﺇﻻ ﺳﺎﻧﺴﻮﺭ ﻛﻨﻨﺪ‪.‬‬
 ‫‪495‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ ﺃﻭﻟﻮﺍﻷﻣﺮ ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧﺪﺍﺭﺍﻥ ﻟﺸﻜﺮﻱ ﺍﺳﻼﻣﻨﺪ ﻭ ﺑﻪ‬
‫ﺍﺗﻔﺎﻕ ﺗﻮﺍﺭﻳﺦ ﻭ ﻣﻔﺴﺮﻳﻦ‪ ،‬ﺃﻭﻟﻮﺍﻷﻣﺮ ﺩﺭ ﺁﻳﻪ ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﻣﻲﺑﺎﺷﻨﺪ‪ .‬ﺩﺭﺍﻳﻦ ﺻﻮﺭﺕ‬
‫ﻣﻌﻨﻲ ﺃﻭﻟﻮﺍﻷﻣﺮﻱ ﻛﻪ ﺩﺭ ﺁﻳﺔ ‪ 59‬ﺫﻛﺮ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻧﺠﺎ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪ‪ ،‬ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ‬

‫ﻛﻪ ﺍﻟﻘﺮﺁﻥ ﻳﻔﺴﺮ ﺑﻌﻀﻪ ﺑﻌﻀﺎ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﺔ‪ ...     :‬ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻲﺷﻮﺩ‪ :‬ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﻜﻠﻒ ﺷﺪﻩ ﺑﻪ ﺟﻬﺎﺩ ﻭ ﺍﮔﺮﭼﻪ ﺗﻨﻬﺎ ﺑﺎﺷﺪ‪ .‬ﺩﻭﻡ‬
‫ﺍﻳﻨﻜﻪ ﺗﻜﻠﻴﻒ ﺍﻭ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﺧﻮﺩ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻛﻨﺪ ﻭﻣﺮﺩﻡ ﺭﺍ ﻧﻴﺰ ﺗﺮﻏﻴﺐ ﻛﻨﺪ ﻭ ﺃﻣﺎ ﻣﺮﺩﻡ‬
‫ﻋﻤﻞ ﺑﻜﻨﻨﺪ ﻭﻳﺎ ﻧﻜﻨﻨﺪ ﺑﻪ ﺍﻭ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ‪ ،‬ﻫﺮ ﻛﺴﻲ ﻣﻜﻠﻒ ﺑﻪ ﻋﻤﻞ ﺧﻮﺩ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ ﺍﺣﺪ ﺑﻮﺩﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻣﺄﻣﻮﺭ ﺷﺪﻩ ﺣﺴﺐ ﺍﻟﻮﻋﺪﺓ ﺍﺑﻮﺳﻔﻴﺎﻥ‬
‫ﺩﺭ ﺑﺪﺭ ﺻﻐﺮﻱ ﻣﻬﻴﺎﻱ ﺟﻨﮓ ﺑﺎﺷﺪ‪.‬‬

‫‪             ‬‬

‫‪             ‬‬
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‫‪                 ‬‬
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‫‪            ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﻜﻪ ﺷﻔﺎﻋﺖ ﻧﻤﺎﻳﺪ ﺷﻔﺎﻋﺖ ﻧﻴﻜﻲ ﺑﺮﺍﻱ ﺍﻭ ﺍﺯ ﺁﻥ ﻧﺼﻴﺒﻲ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﻜﻪ‬
‫ﺷﻔﺎﻋﺖ ﻛﻨﺪ ﺷﻔﺎﻋﺖ‪ ‬ﺑﺪﻱ ﺑﺮﺍﻱ ﺍﻭ ﺑﻬﺮﻩﺍﻱ ﺍﺳﺖ ﺍﺯ ﺁﻥ‪ ،‬ﻭﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰﻱ ﻣﻘﺘﺪﺭ‬
‫ﺍﺳﺖ)‪ (85‬ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺗﺤﻴﺘﻲ ﺩﺍﺩﻧﺪ ﭘﺲ ﺷﻤﺎ ﺑﻪ ﻧﻴﻜﻮﺗﺮ ﺍﺯ ﺁﻥ ﺗﺤﻴﺘﻲ ﺑﺪﻫﻴﺪ ﻭ‬
‫ﻳﺎ ﻫﻤﺎﻥ ﺭﺍ ﺭﺩ ﻛﻨﻴﺪ‪ ،‬ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﺑﺮ ﻫﺮ ﭼﻴﺰﻱ ﻣﺤﺎﺳﺐ ﺑﻮﺩﻩ ﺍﺳﺖ)‪ (86‬ﺧﺪﺍﺋﻲ ﻛﻪ‬
‫ﻫﻴﭻ ﻣﻌﺒﻮﺩ ﻭ ﭘﻨﺎﻫﻲ ﻧﻴﺴﺖ ﺟﺰ ﺍﻭ‪ ،‬ﺷﻤﺎ ﺭﺍ ﺟﻤﻊ ﻣﻲﻛﻨﺪ ﺑﺮﻭﺯ ﺭﺳﺘﺎﺧﻴﺰ ﺷﻜﻲ ﺩﺭ ﺁﻥ‬
‫ﻧﻴﺴﺖ ﻭ ﻛﻴﺴﺖ ﺭﺍﺳﺘﮕﻮﺗﺮ ﺍﺯ ﺧﺪﺍ ﺩﺭ ﺳﺨﻦ ﺗﺎﺯﻩ‪(87).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺩﺭ ﺁﻳﺔ ﻗﺒﻞ ﻓﺮﻣﻮﺩﻩ ‪  ‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺟﻬﺎﺩ ﺗﺮﻏﻴﺐ ﻛﻦ ﺩﺭ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ ﻫﺮ ﻛﺲ ﺷﻔﺎﻋﺖ ﻛﻨﺪ ﺑﺮﺍﻱ ﺃﻣﺮ ﺧﻴﺮﻱ ﺑﻬﺮﻩﺍﻱ ﺑﺮﺍﻱ ﺍﻭ ﺍﺳﺖ ﻳﻌﻨﻲ ﻫﺮ‬
‫ﻛﺲ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺧﻴﺮﻱ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻭ ﺗﺮﻏﻴﺐ ﻛﻨﺪ ﻭ ﻳﺎ ﺑﻴﺎﻣﻮﺯﺩ ﻭ ﻳﺎ ﻭﺳﻴﻠﻪ ﺷﻮﺩ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪496‬‬

‫ﺑﺮﺍﻱ ﺍﻭ ﺛﻮﺍﺑﻲ ﻫﺴﺖ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬ﻣﻦ ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ ﻓﻠﻪ أﺟﺮ ﻣﻦ ﻋﻤﻞ‬
‫ﺑﺎ"‪ .‬ﻳﻌﻨﻲ ﻫﺮ ﻛﺲ ﺭﻭﺵ ﻧﻴﻜﻮﺋﻲ ﺍﻳﺠﺎﺩﻛﻨﺪ ﻫﺮ ﻛﺲ ﺑﻪ ﺁﻥ ﺭﻭﺵ ﻋﻤﻞ ﻛﻨﺪ ﺑﺮﺍﻱ ﺍﻭ ﻧﻴﺰ‬
‫ﺍﺟﺮﻱ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﻛﺲ ﺑﺎﻋﺚ ﻛﺎﺭ ﺑﺪﻱ ﺷﻮﺩ ﻭ ﻳﺎ ﺭﺍﻫﻨﻤﺎﻳﻲ ﻭ ﻳﺎ ﺗﺮﻏﻴﺐ ﻛﻨﺪ‬
‫ﻭﻳﺎ ﺭﺍﻩ ﺑﺪﻱ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺑﻴﺎﻣﻮﺯﺩ ﻫﺮ ﻛﺲ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﻨﺪ ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﻭﺯﺭ ﻭ ﻭﺑﺎﻝ ﺑﺮﺍﻱ ﺍﻭ‬
‫ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   :‬ﺍﻳﻦ ﺍﺳﺘﻜﻪ ﻣﺜﻼ ﺍﮔﺮ ﻛﺴﻲ ﺑﻪ ﺷﻤﺎ‬

‫ﺳﻼﻡ ﻛﺮﺩ ﺷﻤﺎ ﺟﻮﺍﺏ ﺑﻬﺘﺮﻱ ﻭ ﻳﺎ ﻣﺎﻧﻨﺪﻫﻤﺎﻥ ﺳﻼﻡ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺮﮔﺮﺩﺍﻧﻲ‪ .‬ﻭ ﺟﻤﻠﺔ‪... :‬‬
‫ﺃﻣﺮ ﺍﺳﺖ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﺩﺍﺭﺩ ﻛﻪ ﺟﻮﺍﺏ ﺳﻼﻡ ﻭﺍﺟﺐ ﺍﺳﺖ ﻭﺟﻮﺍﺏ ﺑﻬﺘﺮ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺳﻼﻡﻛﻨﻨﺪﻩ ﮔﻔﺖ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺩﺭ ﺟﻮﺍﺏ ﺑﮕﻮﺋﻲ‪ :‬ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭ ﺭﺣﻤﻪ‬
‫ﺍﷲ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻭ ﺭﺣﻤﻪ ﺍﷲ ﺭﺍ ﺍﺿﺎﻓﻪ ﻛﺮﺩ ﺷﻤﺎ ﺑﮕﻮﺋﻲ ﻭ ﺭﺣﻤﻪ ﺍﷲ ﻭ ﺑﺮﻛﺎﺗﻪ‪ .‬ﻭ ﺷﻌﺎﺭ‬
‫ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﻭ ﻣﻼﻗﺎﺕ ﻳﻜﺪﻳﮕﺮ ﺳﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺳﻼﻡ ﻳﻜﻲ ﺍﺯ ﺍﺳﻤﺎء ﺍﻟﻬﻲ ﻭ ﺑﻪ‬
‫ﻣﻌﻨﻲ ﺭﺣﻤﺖ ﺍﻭ ﻭ ﺳﻼﻣﺘﻲ ﺍﺯ ﺟﺎﻧﺐ ﺍﻭ ﺍﺳﺖ ﻛﻪ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺷﺎﻣﻞ ﺣﺎﻝ ﺑﻨﺪﮔﺎﻥ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﻭ ﺣﺘﻲ ﺍﮔﺮ ﻛﺴﻲ ﻭﺍﺭﺩ ﻣﻨﺰﻟﻲ ﻣﻲﺷﻮﺩ ﺑﺎﻳﺪ ﺳﻼﻡ ﻛﻨﺪ ﻭ ﭼﻨﺎﻧﭽﻪ ﻛﺴﻲ ﺩﺭ ﺁﻥ‬
‫ﻣﻨﺰﻝ ﻧﺒﺎﺷﺪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺮ ﺧﻮﺩﺵ ﺳﻼﻡ ﻛﻨﺪ ﻭﺑﮕﻮﻳﺪ‪" :‬اﻟﺴﻼم ﻋﻠﻴﻨﺎ ﻣﻦ رﺑﻨﺎ"‪ .‬ﻧﻜﺘﺔ ﺩﻳﮕﺮ‬
‫ﺟﻤﻠﺔ‪" :‬ﻻ إﻟﻪ إﻻ ﻫﻮ" ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻠﺠﺄ ﻭ ﭘﻨﺎﻩ ﻭ ﻗﺎﺿﻲﺍﻟﺤﺎﺟﺎﺗﻲ ﺟﺰ ﺧﺪﺍ‬
‫ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﻣﻜﺮﺭ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﮔﻮﺷﺰﺩ ﺷﺪﻩ ﻛﻪ ﺇﻟﻪ ﺑﻪ ﻣﻌﻨﻲ "ﻣﺎﻳﺘﺄﻟﻪ إﻟﻴﻪ ﻓﯽ اﻟﺤﻮاﺋﺞ"‬
‫ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﻳﻜﻲ ﺍﺯ ﺩﻻﺋﻞ ﻗﻴﺎﻣﺖ ﻗﻮﻝ ﺻﺪﻕ ﺣﻖﺗﻌﺎﻟﻲ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬ﻟﻴﺠﻤﻌﻨﮑﻢ إﻟﯽ‬
‫ﻳﻮم اﻟﻘﻴﺎﻣﺔ"‪ .‬ﻭ ﺩﻟﻴﻞ ﺑﺮ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻗﺪﻳﻢ ﻧﻴﺴﺖ ﻭ ﺣﺎﺩﺙ ﺍﺳﺖ ﻫﻤﻴﻦ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ‬

‫ﻓﺮﻣﻮﺩﻩ‪ ،     :‬ﭼﻮﻥ ﺣﺪﻳﺚ ﺑﻪ ﻣﻌﻨﻲ ﺧﺒﺮ ﺗﺎﺯﻩ ﻭ ﻧﻮ ﻣﻲﺑﺎﺷﺪ‪.‬‬

‫‪             ‬‬

‫‪              ‬‬
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‫‪             ‬‬

‫‪          ‬‬
 ‫‪497‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪           ‬‬
‫*‬

‫‪           ‬‬

‫‪           ‬‬

‫‪         ‬‬
‫*‬

‫‪             ‬‬

‫‪        ‬‬

‫‪   ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﭼﻪ ﺷﺪﻩ ﺑﺮﺍﻱ ﺷﻤﺎ ﻛﻪ ﺩﺭﺣﻖ ﻣﻨﺎﻓﻘﻴﻦ ﺩﻭ ﺩﺳﺘﻪ ﺷﺪﻩﺍﻳﺪ ﻭ ﺧﺪﺍ‬
‫ﺑﺮﮔﺮﺩﺍﻧﻴﺪ ﺍﻳﺸﺎﻧﺮﺍ )ﺑﻪ ﭘﺴﺘﻲ ﻛﻔﺮ( ﺑﺴﺒﺐ ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ‪ ،‬ﺁﻳﺎ ﻣﻲﺧﻮﺍﻫﻴﺪ ﻫﺪﺍﻳﺖ ﻛﻨﻴﺪ‬
‫ﺁﻧﻜﻪ ﺭﺍ ﺧﺪﺍ ﮔﻤﺮﺍﻩ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺭﺍ ﺧﺪﺍ ﮔﻤﺮﺍﻩ ﻛﻨﺪ ﭘﺲ ﻫﺮﮔﺰ ﺑﺮﺍﻱ ﺍﻭ ﺭﺍﻫﻲ ﻧﺨﻮﺍﻫﻲ‬
‫ﻳﺎﻓﺖ)‪ (88‬ﻭ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﻛﺎﻓﺮ ﺷﻮﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺩﺷﺎﻥ ﻛﺎﻓﺮﻧﺪ ﭘﺲ ﻣﺴﺎﻭﻱ ﻭ ﻣﺎﻧﻨﺪ‬
‫ﻫﻢ ﺑﺎﺷﻴﺪ ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻭﺳﺘﻲ ﻣﮕﻴﺮ ﺗﺎ ﻫﺠﺮﺕ ﻛﻨﻨﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺭﻭﮔﺮﺩﺍﻧﻴﺪﻧﺪ‬
‫ﺑﮕﻴﺮﻳﺪﺷﺎﻥ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻜﺸﻴﺪ ﻫﺮ ﺟﺎ ﻳﺎﻓﺘﻴﺪ‪ ،‬ﻭ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻭﺳﺖ ﻭﻳﺎﻭﺭ ﻣﮕﻴﺮﻳﺪ)‪(89‬‬
‫ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﻣﻲﭘﻴﻮﻧﺪﻧﺪ ﺑﻪ ﻗﻮﻣﻲ ﻛﻪ ﺑﻴﻦ ﺷﻤﺎ ﻭ ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﭘﻴﻤﺎﻧﻲ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻧﺰﺩ ﺷﻤﺎ ﺁﻳﻨﺪ‬
‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﻟﺸﺎﻥ ﺭﺍ ﺍﺯ ﻗﺘﺎﻝ ﺑﺎ ﺷﻤﺎ ﻭ ﺍﺯ ﻗﺘﺎﻝ ﻗﻮﻡ ﺧﻮﺩ ﺑﺎﺯﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ‬
‫ﺑﻮﺩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺷﻤﺎ ﻣﺴﻠﻂ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺷﻤﺎ ﻗﺘﺎﻝ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﺯ ﺷﻤﺎ ﻛﻨﺎﺭﻩ‬
‫ﮔﻴﺮﻧﺪ ﻛﻪ ﺑﺎ ﺷﻤﺎ ﻗﺘﺎﻝ ﻧﻜﻨﻨﺪ ﻭﺩﻡ ﺍﺯ ﺗﺴﻠﻴﻢ ﺯﻧﻨﺪ ﭘﺲ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺭﺍﻫﻲ ﻋﻠﻴﻪ ﺍﻳﺸﺎﻥ‬
‫ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺍﺳﺖ)‪ (90‬ﺑﻪ ﺯﻭﺩﻱ ﻛﺴﺎﻥ ﺩﻳﮕﺮﻱ ﺧﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ ﻛﻪ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺍﺯ ﺷﻤﺎ ﺍﻳﻤﻦ‬
‫ﻭ ﺍﺯ ﻗﻮﻡ ﺧﻮﺩ ﺍﻳﻤﻦ ﺑﺎﺷﻨﺪ‪ ،‬ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺑﻪ ﺳﻮﻱ ﻓﺘﻨﺔ ﻛﻔﺮ ﺑﺮﮔﺸﺖ ﺩﺍﺩﻩ ﺷﻮﻧﺪ ﺩﺭ ﺁﻥ‬
‫ﺳﻘﻮﻁ ﻛﻨﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﺯ ﺷﻤﺎ ﻛﻨﺎﺭﻩ ﻧﮕﻴﺮﻧﺪ ﻭ ﺩﻡ ﺍﺯ ﺗﺴﻠﻴﻢ ﻧﺰﺩﻩ ﻭ ﺩﺳﺖ ﺍﺯ ﺷﻤﺎ‬
‫ﺑﺎﺯﻧﺪﺍﺭﻧﺪ ﺑﮕﻴﺮﻳﺪ ﻭ ﺑﻜﺸﻴﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﺮ ﺟﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﻳﺎﻓﺘﻴﺪ ﻭ ﺁﻧﺎﻧﻨﺪ ﻛﻪ ﺗﺴﻠﻂ ﺁﺷﻜﺎﺭ‬
‫ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻘﺮﺭ ﺩﺍﺷﺘﻴﻢ‪(91).‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪498‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﺣﻖ ﭼﻨﺪﻳﻦ ﻃﺎﺋﻔﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‪ :‬ﻃﺎﺋﻔﺔ ﺍﻭﻝ؛ ﻛﺴﺎﻧﻲ ﺑﻮﺩﻧﺪ ﻛﻪ‬
‫ﺍﻇﻬﺎﺭ ﺍﺳﻼﻡ ﻧﻤﻮﺩﻩ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﻛﻔﺮ ﺑﺮﮔﺸﺘﻨﺪ ﻭ ﺑﻪ ﻫﺠﺮﺕ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺛﺒﺎﺕ ﻗﺪﻡ ﺩﺭ‬
‫ﺍﺳﻼﻡ ﺗﻦ ﻧﺪﺍﺩﻧﺪ ﻭ ﻟﺬﺍ ﺑﻌﻀﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺩﺭ ﺣﻖ ﺍﻳﺸﺎﻥ ﺩﻭ ﺩﻝ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ‬
‫ﻓﺮﻣﻮﺩﻩ ﺩﻭ ﺩﻝ ﻧﺒﺎﺷﻴﺪ ﺍﻳﻨﺎﻥ ﻛﺎﻓﺮ ﻭ ﻭﺍﺟﺐﺍﻟﻘﺘﻞ ﺍﻧﺪ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﺩﻭﺳﺘﻲ ﻣﻜﻨﻴﺪ‪ .‬ﻃﺎﺋﻔﺔ ﺩﻭﻡ؛‬
‫ﻛﻔﺎﺭﻱ ﻛﻪ ﺑﺎ ﻣﺴﻠﻤﻴﻦ ﭘﻴﻤﺎﻧﻲ ﺑﺴﺘﻪ ﻭ ﺩﺭﺍﻣﺎﻧﻨﺪ‪ .‬ﻃﺎﺋﻔﺔ ﺳﻮﻡ؛ ﻛﺴﺎﻧﻲ ﻛﻪ ﭘﻴﻤﺎﻥ ﻧﺒﺴﺘﻪﺍﻧﺪ‬
‫ﻭﻟﻴﻜﻦ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭘﻨﺎﻩ ﻣﻌﺎﻫﺪﻳﻦ ﺩﺭﺁﻭﺭﺩﻩ ﻭﺑﺎ ﺩﺳﺘﺔ ﺩﻭﻡ ﭘﻴﻮﻧﺪ ﻛﺮﺩﻩﺍﻧﺪ ﭘﺲ ﺍﮔﺮ ﺑﺎ‬
‫ﻣﺴﻠﻤﻴﻦ ﻗﺘﺎﻝ ﻧﻜﻨﻨﺪ ﻭﺩﻡ ﺍﺯ ﺗﺴﻠﻴﻢ ﺯﻧﻨﺪ ﻧﺒﺎﻳﺪ ﻣﺴﻠﻤﻴﻦ ﺑﻪ ﺍﻳﺸﺎﻥ ﺗﻌﺮﺽ ﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﺁﻳﺔ ‪ 90‬ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻃﺎﺋﻔﺔ ﭼﻬﺎﺭﻡ؛ ﺩﺳﺘﺔ ﺑﻲﻃﺮﻓﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﮔﺎﻫﻲ ﺑﺮﺍﻱ ﺍﻣﻨﻴﺖ ﺧﻮﺩ‬
‫ﺩﻡ ﺍﺯ ﺍﺳﻼﻡ ﺯﺩﻩ ﻭ ﮔﺎﻫﻲ ﺩﻡ ﺍﺯ ﻛﻔﺮ ﺯﺩﻩ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺍﺯ ﻛﻔﺎﺭ ﺩﺭ ﺍﻣﺎﻥ ﺑﺎﺷﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﺯ‬
‫ﻣﺴﻠﻤﻴﻦ ﻛﻨﺎﺭﻩ ﮔﺮﻓﺘﻪ ﻭ ﺗﻌﺮﺿﻲ ﻧﻜﻨﻨﺪ ﻛﺎﺭﻱ ﺑﺎ ﺁﻧﺎﻥ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﻛﻨﺎﺭﻩﮔﻴﺮﻱ ﻧﻜﻨﻨﺪ ﻭ‬
‫ﺗﺴﻠﻴﻢ ﻣﺴﻠﻤﻴﻦ ﻧﺒﺎﺷﻨﺪ ﺑﺎﻳﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﻃﺮﻑ ﻧﻤﻮﺩ ﺧﺼﻮﺻﺎً ﺍﮔﺮ ﺍﻳﺠﺎﺩ ﻣﺰﺍﺣﻤﺖ ﻛﻨﻨﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﺁﻳﺔ ‪ 91‬ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪             ‬‬

‫‪           ‬‬

‫‪            ‬‬

‫‪            ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺆﻣﻦ‪ ،‬ﻣﺆﻣﻨﻲ ﺭﺍ ﻧﻤﻲﻛﺸﺪ ﻣﮕﺮ ﺑﻪ ﺧﻄﺎ‪ ،‬ﻭ ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺧﻄﺎ ﻣﺆﻣﻨﻲ ﺭﺍ ﺑﻜﺸﺪ‬
‫ﭘﺲ ﺑﻨﺪﺓ ﻣﺆﻣﻨﻲ ﺁﺯﺍﺩ ﻛﻨﺪ ﻭﺩﻳﻪﺍﻱ ﺗﺴﻠﻴﻢ ﻛﺴﺎﻥ ﻣﻘﺘﻮﻝ ﻧﻤﺎﻳﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺍﻳﺸﺎﻥ ﻋﻔﻮ‬
‫ﻧﻤﺎﻳﻨﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻣﻘﺘﻮﻝ ﺍﺯ ﻗﻮﻣﻲ ﺑﻮﺩ ﻛﻪ ﺩﺷﻤﻦ ﺷﻤﺎﻳﻨﺪ)ﻳﻌﻨﻲ ﻛﺎﻓﺮﻧﺪ( ﻭ ﺍﻭ)ﻣﻘﺘﻮﻝ(‬
‫ﻣﺆﻣﻦ ﺑﻮﺩﻩ‪ ،‬ﭘﺲ ﺁﺯﺍﺩ ﻛﻨﺪ ﺑﻨﺪﺓ ﻣﺆﻣﻨﻲ ﺭﺍ‪ ،‬ﻭ ﺍﮔﺮ ﻣﻘﺘﻮﻝ ﺍﺯ ﻗﻮﻣﻲ ﺑﻮﺩ ﻛﻪ ﺑﻴﻦ ﺷﻤﺎ ﻭ‬
‫ﺍﻳﺸﺎﻥ ﭘﻴﻤﺎﻧﻲ ﺍﺳﺖ ﭘﺲ ﺑﺎﻳﺪ ﺑﻪ ﺍﻫﻞ ﺍﻭ ﺩﻳﻪﺍﻱ ﺩﺍﺩ ﻭ ﺑﻨﺪﺓ ﻣﺆﻣﻨﻲ ﺭﺍ ﺁﺯﺍﺩ ﻛﺮﺩ‪ ،‬ﭘﺲ ﻫﺮ‬
 ‫‪499‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻛﺲ ﻧﻴﺎﻓﺖ ﺑﺮ ﺍﻭﺳﺖ ﺩﻭ ﻣﺎﻩ ﺭﻭﺯﻩ ﭘﻲﺩﺭﭘﻲ‪ ،‬ﺍﻳﻦ ﺗﻮﺑﻪﺍﻱ ﺍﺳﺖ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﻭ ﺧﺪﺍ ﺩﺍﻧﺎ‬
‫ﻭ ﺣﻜﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪(92).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ ‪ ... ‬ﺗﺎ ﺁﺧﺮ‪ ،‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻗﺎﺗﻞ ﺩﺭ ﻗﺘﻞ ﺧﻄﺎﻳﻲ ﺑﺎﻳﺪ ﺩﻳﻪ‬

‫ﺑﺪﻫﺪ ﺑﺎﺿﺎﻓﻪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﺎﻳﺪ ﺑﻨﺪﻩﺍﻱ ﺁﺯﺍﺩ ﻛﻨﺪ‪ .‬ﻭ ﻛﻠﻤﺔ‪ ، :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﻨﺪﻩ‬

‫ﻣﺆﻣﻦ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ،    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺩﻳﻪ ﺭﺍ ﺑﻪ ﺍﻫﻞ ﻣﻘﺘﻮﻝ‬
‫ﻳﻌﻨﻲ ﻭﺍﺭﺙ ﺍﻭ ﺑﺪﻫﻨﺪ‪ .‬ﻭ ﺩﻳﺔ ﺍﻧﺴﺎﻧﻲ ﭼﻪ ﺩﺭ ﻋﻤﺪ ﻭ ﭼﻪ ﺩﺭ ﺧﻄﺎ ﻭ ﭼﻪ ﺷﺒﻪ ﻋﻤﺪ ﻫﺰﺍﺭ‬
‫ﻣﺜﻘﺎﻝ ﻃﻼﻱ ﺧﺎﻟﺺ ﺳﻜﻪﺩﺍﺭ‪ 18‬ﻧﺨﻮﺩﻱ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ ﻫﺰﺍﺭ ﮔﻮﺳﻔﻨﺪ ﻭ ﻳﺎ ﺩﻭﻳﺴﺖ ﮔﺎﻭ ﻭ‬

‫ﻳﺎﺻﺪ ﺷﺘﺮ‪ ،‬ﻭ ﺷﺮﺡ ﺁﻥ ﺩﺭ ﻛﺘﺎﺏ ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺟﻤﻠﺔ‪   :‬‬

‫‪ ،   ‬ﻣﻲﮔﻮﻳﺪ ﺍﮔﺮ ﻣﻘﺘﻮﻝ‪ ،‬ﻣﺆﻣﻦ ﺑﻮﺩ‪ ،‬ﻭﻟﻲ ﻗﻮﻡ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﻫﻤﻪ ﺍﺯ ﻛﻔﺎﺭﻧﺪ‪،‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮ ﻗﺎﺗﻞ ﻛﻔﺎﺭﻩ ﻻﺯﻡ ﺍﺳﺖ ﻧﻪ ﺩﻳﻪ ﺯﻳﺮﺍ ﻛﻔﺎﺭ ﺍﺳﺘﺤﻘﺎﻕ ﺩﻳﺔ ﻣﺴﻠﻤﺎﻥ ﺭﺍ ﻧﺪﺍﺭﻧﺪ‪.‬‬

‫ﻭﺟﻤﻠﺔ‪ ...       :‬ﻣﻲﻓﺮﻣﺎﻳﺪ ﺍﮔﺮ ﻣﻘﺘﻮﻝ ﻣﺆﻣﻦ ﺑﻮﺩ‬
‫ﻭﻟﻲ ﻗﻮﻡ ﺍﻭ ﺍﺯ ﻛﻔﺎﺭﻱ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎ ﻣﺴﻠﻤﻴﻦ ﻣﻌﺎﻫﺪﻩ ﺑﺴﺘﻪﺍﻧﺪ ﺑﺎﻳﺪ ﻗﺎﺗﻞ ﺑﻪ ﺍﺿﺎﻓﺔ ﺗﺤﺮﻳﺮ‬
‫ﺭﻗﺒﺔ ﻣﺆﻣﻨﻪ ﺩﻳﻪ ﺭﺍ ﻫﻢ ﺑﭙﺮﺩﺍﺯﺩ ﺃﻣﺎ ﺑﻪ ﻭﺭ‪‬ﺍﺙ ﻣﺴﻠﻤﺎﻧﺶ‪ ،‬ﻭﺍﮔﺮ ﻭﺍﺭﺙ ﻣﺴﻠﻤﺎﻥ ﻧﺪﺍﺭﺩ ﺑﺎﻳﺪ‬
‫ﻛﻤﺘﺮﻳﻦ ﺩﻳﻪ ﺭﺍ ﺑﭙﺮﺩﺍﺯﺩ‪.‬‬

‫‪          ‬‬

‫‪           ‬‬
‫*‬

‫‪           ‬‬

‫‪          ‬‬
‫‪  ‬‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﻛﺴﻲ ﻛﻪ ﻣﺆﻣﻨﻲ ﺭﺍ ﻋﻤﺪﺍ ﺑﻜﺸﺪ ﭘﺲ ﺟﺰﺍﻱ ﺍﻭ ﺩﻭﺯﺥ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ‬
‫ﺁﻥ ﺟﺎﻭﻳﺪ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺑﺮ ﺍﻭ ﺧﺸﻤﻨﺎﻙ ﻭ ﻟﻌﻨﺖ ﻛﺮﺩﻩ ﺍﻭ ﺭﺍ ﻭ ﻣﻬﻴﺎ ﻧﻤﻮﺩﻩ ﺑﺮﺍﻱ ﺍﻭ ﻋﺬﺍﺏ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪500‬‬

‫ﺑﺰﺭﮔﻲ ﺭﺍ)‪ (93‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺟﻬﺎﺩ ﺳﻔﺮ ﻛﺮﺩﻳﺪ ﭘﺲ ﺗﺤﻘﻴﻖ ﻛﻨﻴﺪ‬
‫ﻭ ﻧﺪﺍﻧﺴﺘﻪ ﻛﺎﺭﻱ ﻧﻜﻨﻴﺪ ﻭ ﺑﻪ ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﺍﺳﻼﻡ ﻭ ﺍﻇﻬﺎﺭ ﺍﺳﻼﻡ ﻛﺮﺩﻩ ﻧﮕﻮﺋﻴﺪ ﻛﻪ ﺗﻮ‬
‫ﻣﺆﻣﻦ ﻧﻴﺴﺘﻲ‪ ،‬ﺷﻤﺎ ﻣﺘﺎﻉ ﺯﻧﺪﮔﻲ ﭘﺴﺖ ﺩﻧﻴﺎ ﺭﺍ ﻣﻲﺟﻮﺋﻴﺪ ﭘﺲ ﻧﺰﺩ ﺧﺪﺍ ﺑﻬﺮﻩﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ‬
‫ﺍﺳﺖ‪ ،‬ﺷﻤﺎ ﻛﺎﻓﺮ ﺑﻮﺩﻳﺪ ﺍﺯ ﭘﻴﺶ‪ .‬ﭘﺲ ﺧﺪﺍ ﻣﻨﺖ ﮔﺬﺍﺷﺖ ﺑﺮ ﺷﻤﺎ ﻭ ﺍﻇﻬﺎﺭ ﺍﺳﻼﻡ ﺷﻤﺎ ﺭﺍ‬
‫ﭘﺬﻳﺮﻓﺖ ﭘﺲ ﺟﺴﺘﺠﻮ ﻭ ﺗﺤﻘﻴﻖ ﻛﻨﻴﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﺩﻫﻴﺪ ﻫﻤﻮﺍﺭﻩ ﺁﮔﺎﻩ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪(94).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺁﻳﺔ ‪ 94‬ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ ﻟﺸﻜﺮﻱ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ ﺑﺮ ﺳﺮ ﻗﻮﻣﻲ‬
‫ﺍﺯ ﻛﻔﺎﺭ ﺩﺭ ﺍﻃﺮﺍﻑ ﻓﺪﻙ ﻭ ﺩﺭ ﺣﻖ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ ﺭﻳﺎﺳﺖ ﻟﺸﻜﺮ ﺑﺎ ﻣﻘﺎﺩ ﻭ ﻳﺎ ﺑﺎ‬
‫ﻏﺎﻟﺐ ﻧﺎﻣﻲ‪ ،‬ﺑﻮﺩ‪ ،‬ﭼﻮﻥ ﺑﻪ ﺁﻥ ﻣﺤﻞ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﺗﻤﺎﻡ ﻛﻔﺎﺭ ﻓﺮﺍﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﻣﮕﺮ »ﻣﺮﺩﺍﺱ« ﻧﺎﻣﻲ‬
‫ﻛﻪ ﭼﻮﭘﺎﻧﻲ ﻣﻲﻛﺮﺩ‪ ،‬ﺍﻭ ﺑﻪ ﺍﻋﺘﻤﺎﺩ ﺍﻳﻨﻜﻪ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻩ ﻓﺮﺍﺭ ﻧﻜﺮﺩ‪ ،‬ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﻏﺎﺭﻱ ﺍﺯ ﻛﻮﻩ ﺟﺎﻱ ﺩﺍﺩ‪ .‬ﺳﭙﺲ ﭼﻮﻥ ﻟﺸﻜﺮ ﺍﺳﻼﻡ ﻧﺰﺩﻳﻚ ﺷﺪﻧﺪ ﻭ اﷲ أﮐﱪ ﮔﻔﺘﻨﺪ ﺍﻭ ﻧﻴﺰ‬
‫اﷲ أﮐﱪ ﮔﻔﺖ ﻭ ﺍﺯ ﻛﻮﻩ ﭘﺎﻳﻴﻦ ﺁﻣﺪ ﻭ ﺷﻬﺎﺩﺗﻴﻦ ﺑﺮ ﺯﺑﺎﻥ ﺟﺎﺭﻱ ﻛﺮﺩ‪ .‬ﺃﻣﺎ ﻟﺸﻜﺮ ﺍﺳﻼﻡ ﺍﻋﺘﻨﺎء‬
‫ﻧﻜﺮﺩﻧﺪ ﺑﺎ ﺍﻳﻨﻜﻪ ﺷﻬﺎﺩﺗﻴﻦ ﺍﻭﺭﺍ ﺷﻨﻴﺪﻧﺪ‪ ،‬ﺍﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻭ ﺭﺍ ﻛﺸﺖ ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺍﻭ ﺭﺍ ﺑﻪ‬
‫ﻏﻨﻴﻤﺖ ﺭﺍﻧﺪ‪ .‬ﭼﻮﻥ ﺭﺳﻮﻝ ﺧﺪﺍص ﺧﺒﺮ ﺷﺪ ﺑﺴﻴﺎﺭ ﺁﺷﻔﺘﻪ ﮔﺮﺩﻳﺪ ﻭ ﭘﺮﻳﺸﺎﻥ‪ .‬ﻭ ﺁﻳﺔ ﻓﻮﻕ‬
‫ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪ .‬ﺟﻤﻠﺔ‪  :‬ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﺗﺤﻘﻴﻖ ﻭﺍﺟﺐ ﻣﺆﻛﺪ ﺍﺳﺖ‬
‫ﻭ ﻧﺒﺎﻳﺪ ﻧﺪﺍﻧﺴﺘﻪ ﻛﺎﺭﻱ ﻛﺮﺩ‪ ،‬ﺧﺼﻮﺻﺎ ﺩﺭ ﺗﻜﻔﻴﺮ ﻭ ﻗﺘﻞ ﻛﺴﻲ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺯﻣﺎﻥ ﻣﺎ ﺑﻌﻜﺲ‬
‫ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺭﻭﺣﺎﻧﻲ ﻧﻤﺎﻳﺎﻥ ﺑﻪ ﺯﻭﺩﻱ ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ ﺍﻳﻦ ﮔﻨﺎﻩ ﺑﺰﺭگ ﺭﺍ ﻣﺮﺗﻜﺐ ﻣﻲﺷﻮﻧﺪ‬
‫ﻭﺗﺤﻘﻴﻖ ﻧﻜﺮﺩﻩ ﻭ ﺳﺨﻦ ﻃﺮﻑ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﻧﺸﻨﻴﺪﻩ‪ ،‬ﻓﻮﺭﻱ ﺍﻭ ﺭﺍ ﺗﻜﻔﻴﺮ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺟﻤﻠﺔ‪:‬‬
‫‪ ... ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﺷﻬﺎﺩﺗﻴﻦ ﮔﻔﺖ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ ﻭ ﺧﻮﻥ ﻭﻣﺎﻝ ﻭ‬

‫ﺁﺑﺮﻭﻱ ﺍﻭ ﻣﺤﺘﺮﻡ ﻭ ﻣﺤﻔﻮﻅ ﺍﺳﺖ‪ ،‬ﻭﺟﻤﻠﺔ‪ ،    :‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺗﻜﻔﻴﺮﻛﻨﻨﺪﮔﺎﻥ ﻣﺮﺩﻡ ﻣﺴﻠﻤﺎﻥ ﻭ ﻳﺎ ﺗﻔﺴﻴﻖﻛﻨﻨﺪﮔﺎﻥِ ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ‪ ،‬ﺩﻧﻴﺎﭘﺮﺳﺖ ﺑﻮﺩﻩ‬
‫ﻭ ﻓﻌﻼ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺍﺟﻊ ﺩﻳﻨﻲ ﻛﻪ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺍﺳﻼﻡ ﺑﻴﮕﺎﻧﻪﺍﻧﺪ ﻭﺑﺮﺍﻱ ﺣﺴﺪ ﻭ ﻛﻮﺗﻪﻧﻈﺮﻱ‬
‫ﻭ ﺑﻲﺧﺒﺮﻱ ﻣﺮﺩﻡ ﺭﺍ ﻟﻌﻦ ﻭ ﺗﻜﻔﻴﺮ ﻭ ﺗﻔﺴﻴﻖ ﻣﻲﻛﻨﻨﺪ ﺑﺮﺍﻱ ﻃﻤﻊ ﺩﻧﻴﺎﺳﺖ‪.‬‬
 501 – ‫( ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ‬4) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

          

         

            

          
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
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‫ ﺁﻥ ﻋﺪﻩ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻛﻪ ﺍﺯ ﺟﻬﺎﺩ ﺗﻘﺎﻋﺪ ﻣﻲﻛﻨﻨﺪ ﺑﺎﺳﺘﺜﻨﺎﻱ ﺁﻧﺎﻧﻜﻪ ﺻﺎﺣﺐ ﻋﺬﺭ‬:‫ﺗﺮﺟﻤﻪ‬

‫ ﺧﺪﺍ‬،‫ ﺑﺎ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﻪ ﺍﻣﻮﺍﻝ ﻭﺟﺎﻧﻬﺎ ﺟﻬﺎﺩ ﻣﻲﻛﻨﻨﺪ ﻣﺴﺎﻭﻱ ﻧﻴﺴﺘﻨﺪ‬،‫ﻭ ﺿﺮﺭﻧﺪ‬
‫ ﻭ ﻫﺮ ﻳﻚ ﺭﺍ ﺧﺪﺍ‬،‫ ﺑﻪ ﻳﻚ ﺩﺭﺟﻪ‬،‫ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﻣﺠﺎﻫﺪﻳﻦ ﺑﻪ ﺍﻣﻮﺍﻝ ﻭ ﺟﺎﻧﻬﺎ ﺭﺍ ﺑﺮ ﻣﺘﻘﺎﻋﺪﻳﻦ‬
‫( ﻭ ﺑﻪ‬95)‫ ﻭ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﺧﺪﺍ ﻣﺠﺎﻫﺪﻳﻦ ﺭﺍ ﺑﺮ ﻗﺎﻋﺪﻳﻦ ﺑﻪ ﺃﺟﺮ ﺑﺰﺭگ‬،‫ﻭﻋﺪﺓ ﻧﻴﻜﻮﺗﺮ ﺩﺍﺩﻩ‬
‫ ﻭ ﺧﺪﺍ ﻫﻤﻴﺸﻪ‬،‫ ﻭ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺁﻣﺮﺯﺵ ﻭ ﺭﺣﻤﺖ‬،‫ﺩﺭﺟﺎﺗﻲ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩ‬
(96).‫ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‬
‫ ﺩﺭﺍﻳﻦ ﺁﻳﻪ ﻳﻜﺠﺎ ﺩﺭﺟﻪ ﻣﻔﺮﺩ ﺁﻭﺭﺩﻩ ﻭ ﻳﻜﺠﺎ ﺩﺭﺟﺎﺕ ﺟﻤﻊ ﺁﻭﺭﺩﻩ ﻭﻣﻘﺼﻮﺩ ﺍﻳﻦ‬:‫ﻧﻜﺎﺕ‬
‫ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﻣﺠﺎﻫﺪﻳﻦ ﺭﺍ ﺑﺮ ﻗﺎﻋﺪﻳﻦ ﺑﺎ ﻋﺬﺭ ﺑﻪ ﻳﻚ ﺩﺭﺟﻪ ﺑﺪﻟﻴﻞ ﻛﻠﻤﺔ‬
‫ ﻣﺎﻧﻨﺪ‬،‫ ﻋﺬﺭ ﺑﺪﻧﻲ‬:‫ ﻭ ﻋﺬﺭﻫﻢ ﺑﺮ ﺩﻭﻗﺴﻢ ﺍﺳﺖ‬.‫ﺩﺭﺟﻪ ﻭ ﺑﺮ ﻗﺎﻋﺪﻳﻦ ﺑﺪﻭﻥ ﻋﺬﺭ ﺑﻪ ﺩﺭﺟﺎﺗﻲ‬

‫ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺟﻬﺎﺩ ﺍﺯ‬   :‫ ﻭ ﻛﻠﻤﺔ‬.‫ ﻣﺎﻧﻨﺪ ﻓﻘﺮ‬،‫ ﻭ ﻋﺬﺭ ﻣﺎﻟﻲ‬.‫ﻛﻮﺭ ﻭ ﻟﻨﮓ‬
.‫ﺻﺎﺣﺒﺎﻥ ﻋﺬﺭ ﻣﻮﺟﻪ ﺳﺎﻗﻂ ﺍﺳﺖ‬

           

            

         

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         

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              
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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪502‬‬

‫‪            ‬‬

‫‪            ‬‬

‫‪‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺭﺍﺳﺘﻲ ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﻓﺮﺷﺘﮕﺎﻥ ﻗﺒﺾ ﺭﻭﺡ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺁﻧﺎﻥ ﺑﻪ‬
‫ﺧﻮﺩ ﺳﺘﻢ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻓﺮﺷﺘﮕﺎﻥ ﮔﻮﻳﻨﺪ ﺩﺭ ﭼﻪ ﺣﺎﻟﻲ ﺑﻮﺩﻳﺪ؟ ﮔﻮﻳﻨﺪ ﻣﺎ ﺩﺭ ﺯﻣﻴﻦ ﻧﺎﺗﻮﺍﻥ ﻭ‬
‫ﺯﺑﻮﻥ ﺑﻮﺩﻳﻢ‪) ،‬ﻓﺮﺷﺘﮕﺎﻥ( ﮔﻮﻳﻨﺪ ﺁﻳﺎ ﺯﻣﻴﻦ ﺧﺪﺍ ﻭﺳﻴﻊ ﻧﺒﻮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻬﺎﺟﺮﺕ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ‬
‫ﺁﻧﺎﻥ ﺟﺎﻳﮕﺎﻫﺸﺎﻥ ﺩﻭﺯﺥ ﻭ ﺑﺪﺑﺎﺯﮔﺸﺘﻲ ﺍﺳﺖ)‪ (97‬ﻣﮕﺮ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﺍﻃﻔﺎﻟﻲ‬
‫ﻛﻪ ﺣﻴﻠﻪﺍﻱ ﻧﺘﻮﺍﻧﻨﺪ ﻭ ﺭﺍﻫﻲ ﻧﻴﺎﺑﻨﺪ)‪ (98‬ﭘﺲ ﺁﻧﺎﻥ ﺭﺍ ﺷﺎﻳﺪ ﺧﺪﺍ ﻣﻮﺭﺩ ﻋﻔﻮ ﻧﻤﺎﻳﺪ ﻭﺧﺪﺍ‬
‫ﺑﺨﺸﻨﺪﺓ ﺁﻣﺮﺯﻧﺪﻩ ﺍﺳﺖ)‪ (99‬ﻭ ﻫﺮ ﻛﺲ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻣﻬﺎﺟﺮﺕ ﻛﻨﺪ ﻣﺤﻞ ﺍﻗﺎﻣﺖ ﺑﺴﻴﺎﺭ ﻭ‬
‫ﻭﺳﻌﺘﻲ ﻣﻲﻳﺎﺑﺪ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺍﺯ ﺧﺎﻧﺔ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﻮﺩ ﺑﺮﺍﻱ ﻣﻬﺎﺟﺮﺕ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ‬
‫ﺍﻭ ﺳﭙﺲ ﻣﺮگ ﺍﻭ ﺭﺍ ﺩﺭﻳﺎﺑﺪ ﭘﺲ ﻣﺤﻘﻘﺎ ﺃﺟﺮ ﺍﻭ ﺑﺮ ﺧﺪﺍ ﻻﺯﻡ ﺷﺪﻩ ﻭ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﺓ ﺭﺣﻴﻢ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪(100).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ‪ ،  :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﻼﺋﻜﻪ ﺍﺯ ﻣﺴﺘﻀﻌﻔﻴﻦ ﻭ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﺩﻳﻦ‬
‫ﺧﻮﺩ ﺿﻌﻴﻔﻨﺪ ﻧﻴﺰ ﺳﺆﺍﻝ ﻭ ﺑﺎﺯﺧﻮﺍﺳﺖ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﭼﺮﺍ ﺩﺭ ﺃﻣﺮ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﻋﺎﻟﻢ ﻭ ﺗﻮﺍﻧﺎ‬
‫ﻧﻜﺮﺩﻳﺪ‪ ،‬ﻭ ﻋﺬﺭ ﺍﻳﺸﺎﻥ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ ﻣﮕﺮ ﻛﺴﺎﻧﻲ ﻛﻪ ﭼﺎﺭﻩﺍﻱ ﻧﺪﺍﺷﺘﻪ ﻭ ﺭﺍﻫﻲ ﺑﺮﺍﻱ‬

‫ﺩﺍﻧﺶ ﻭ ﻋﻤﻞ ﺩﻳﻨﻲ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺟﻤﻠﺔ ‪ ،      ...‬ﺩﻻﻟﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺑﺮﺍﻱ ﺗﻌﻠﻴﻢ ﻭﺣﻔﻆ ﺩﻳﻦ ﺧﻮﺩ ﻣﻬﺎﺟﺮﺕ ﻛﺮﺩ ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﻭ ﮔﺸﺎﻳﺸﻲ‬
‫ﺑﻮﺟﻮﺩ ﻣﻲﺁﻭﺭﺩ ﻭ ﻣﺤﻞ ﺑﻬﺘﺮﻱ ﺑﺮﺍﻱ ﺍﻭ ﭘﻴﺪﺍ ﻣﻲﺷﻮﺩ‪ .‬ﻭ ﺍﺯ ﺳﺮﺗﺎﺳﺮ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻲﺷﻮﺩ ﻛﻪ ﻫﺠﺮﺕ ﺑﺮﺍﻱ ﺣﻔﻆ ﺩﻳﻦ ﻭﺍﺟﺐ ﺍﺳﺖ‪.‬‬
‫‪             ‬‬

‫‪             ‬‬
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‫‪         ‬‬
 ‫‪503‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪         ‬‬

‫‪          ‬‬

‫‪          ‬‬

‫‪            ‬‬

‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﭼﻮﻥ ﺩﺭ ﺯﻣﻴﻦ ﻗﺪﻡ ﺯﺩﻳﺪ )ﺑﺮﺍﻱ ﺳﻔﺮ( ﭘﺲ ﺑﺎﻛﻲ ﺑﺮ ﺷﻤﺎ ﻧﻴﺴﺖ ﻛﻪ ﻧﻤﺎﺯ‬
‫ﺧﻮﺩ ﺭﺍ ﻛﻮﺗﺎﻩ ﻛﻨﻴﺪ ﺍﮔﺮ ﺧﻮﻑ ﺩﺍﺭﻳﺪ ﻛﻪ ﻛﻔﺎﺭ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺧﻄﺮ ﻭ ﻓﺘﻨﻪ ﺍﻧﺪﺍﺯﻧﺪ ﺑﺮﺍﺳﺘﻲ ﻛﻪ‬
‫ﻛﺎﻓﺮﺍﻥ ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﺷﻤﻦ ﺁﺷﻜﺎﺭﻧﺪ)‪ (101‬ﻭ ﭼﻮﻥ ﺩﺭﺍﻳﺸﺎﻥ ﺑﻮﺩﻱ ﻭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻤﺎﺯ ﺭﺍ‬
‫ﺑﺮﭘﺎ ﺩﺍﺷﺘﻲ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺎ ﺗﻮ ﺑﺎﻳﺴﺘﻨﺪ ﻭ ﺍﺳﻠﺤﺔ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺮﮔﻴﺮﻧﺪ‪ ،‬ﭘﺲ‬
‫ﭼﻮﻥ ﺳﺠﺪﻩ ﻛﺮﺩﻧﺪ ﺑﺎﻳﺪ )ﺑﺮﻭﻧﺪ ﻭ( ﭘﺸﺖ ﺳﺮﺷﻤﺎ ﺑﺎﺷﻨﺪ‪ .‬ﻭﻋﺪﺓ ﺩﻳﮕﺮﻱ ﻛﻪ ﻧﻤﺎﺯ ﻧﻜﺮﺩﻩﺍﻧﺪ‬
‫ﺑﻴﺎﻳﻨﺪ ﺑﺎ ﺗﻮ ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺑﺮﺣﺬﺭ ﺑﺎﺷﻨﺪ ﻭ ﺍﺳﻠﺤﺔ ﺧﻮﺩ ﺭﺍ ﺩﺭﺑﺮﮔﻴﺮﻧﺪ‪ ،‬ﻛﺎﻓﺮﺍﻥ‬
‫ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﺯ ﺍﺳﻠﺤﻪ ﻭ ﻣﺘﺎﻋﻬﺎﻱ ﺧﻮﺩ ﻏﺎﻓﻞ ﺷﻮﻳﺪ ﭘﺲ ﻳﻚ ﻣﺮﺗﺒﻪ ﺑﺮ ﺷﻤﺎ ﺑﺘﺎﺯﻧﺪ‪،‬‬
‫ﻭ ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﺭﻧﺠﻲ ﺑﺎﺷﺪ ﺍﺯ ﺑﺎﺭﺍﻥ ﻭ ﻳﺎ ﺑﻴﻤﺎﺭ ﺑﺎﺷﻴﺪ ﺑﺎﻛﻲ ﺑﺮ ﺷﻤﺎ ﻧﻴﺴﺖ ﻛﻪ ﺍﺳﻠﺤﺔ ﺧﻮﺩ‬
‫ﺭﺍ ﻓﺮﻭﮔﺬﺍﺭﻳﺪ‪ ،‬ﻭ ﺑﺮ ﺣﺬﺭ ﺑﺎﺷﻴﺪ‪ ،‬ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺧﺪﺍ ﻣﻬﻴﺎ ﻧﻤﻮﺩﻩ ﺑﺮﺍﻱ ﻛﺎﻓﺮﻳﻦ ﻋﺬﺍﺏ‬
‫ﺧﻮﺍﺭﻛﻨﻨﺪﻩ ﺭﺍ‪(102).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ ‪ ...    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩﻛﻪ ﺍﮔﺮ ﺑﻪ ﭘﺎﻱ ﺧﻮﺩ ﻣﺴﺎﻓﺮﺕ ﺩﺭ‬
‫ﺯﻣﻴﻦ ﻛﺮﺩﻳﺪ ﺣﻜﻢ ﻗﺼﺮ ﻣﻲﺁﻳﺪ‪ ،‬ﻭﻟﻲ ﺑﺎ ﻃﻴﺎﺭﻩ ﻭ ﻳﺎ ﺑﺎ ﻣﺎﺷﻴﻦ ﺩﺭﻫﺮ ﺻﻮﺭﺕ‪ ،‬ﭼﻨﻴﻦ‬

‫ﻧﻴﺴﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،      :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺩﺭ ﺳﻔﺮ ﺧﻮﻑ‬
‫ﺍﺯ ﺧﻄﺮ ﻛﻔﺎﺭ ﺑﺎﺷﺪ ﻗﺼﺮ ﺍﺳﺖ ﻭ ﺇﻻ ﺧﻴﺮ‪ .‬ﺁﺭﻱ ﺍﮔﺮ ﺳﻔﺮ ﺑﺎ ﻗﺪﻡ ﺑﺎﺷﺪ ﻭ ﺧﻮﻑ ﻧﻴﺰ ﺑﺎﺷﺪ‪،‬‬
‫ﺩﺭ ﺳﻔﺮ ﻫﺸﺖ ﻓﺮﺳﺨﻲ ﻛﻪ ﺯﺣﻤﺖ ﻭ ﺯﻣﺎﻥ ﺳﻴﺮِ ﺁﻥ ﻛﻤﺘﺮ ﺍﺯ ﻳﻚ ﺭﻭﺯ ﻧﻴﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﻗﺼﺮ‬

‫ﺩﺭ ﺳﻔﺮ ﻫﺸﺖ ﻓﺮﺳﺨﻲ ﻗﺼﺮ ﻧﻤﻮﺩ‪ .‬ﺟﻤﻠﺔ ‪ ‬‬ ‫ﻧﻤﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍص‬

‫‪ ...  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﻤﺎﺯ ﺟﻤﺎﻋﺖ ﺭﺍ ﺩﺭﺣﺎﻝ ﺟﻨﮓ ﻧﺒﺎﻳﺪ ﺗﺮﻙ ﻧﻤﻮﺩ ﻭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪504‬‬

‫ﻃﺮﻳﻘﺔ ﺟﻤﺎﻋﺖ ﺩﺭ ﺟﻨﮓ ﻫﻤﺎﻧﻄﻮﺭﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﻣﺠﺎﻫﺪﻳﻦ ﺩﻭ ﻗﺴﻤﺖ‬
‫ﺷﻮﻧﺪ‪ :‬ﻋﺪﻩﺍﻱ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﻋﺪﻩﺍﻱ ﻣﻲﺭﻭﻧﺪ ﺍﻗﺘﺪﺍء ﺑﻪ ﺍﻣﺎﻡ ﻛﺮﺩﻩ‪ ،‬ﺭﻛﻌﺖ‬
‫ﺍﻭﻝ ﺭﺍ ﺑﺎ ﺍﻣﺎﻡ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ ،‬ﭼﻮﻥ ﺳﺠﺪﺓ ﺭﻛﻌﺖ ﺍﻭﻝ ﺭﺍ ﺗﻤﺎﻡ ﻛﺮﺩﻧﺪ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺟﻠﻮ ﺩﺷﻤﻦ‬
‫ﻣﻲﺭﻭﻧﺪ‪ ،‬ﻭ ﻋﺪﺓ ﺩﻳﮕﺮﻱ ﻛﻪ ﻧﻤﺎﺯ ﻧﺨﻮﺍﻧﺪﻩﺍﻧﺪ ﻣﻲﺭﻭﻧﺪ ﺩﺭ ﺭﻛﻌﺖ ﺩﻭﻡ ﺑﻪ ﺍﻣﺎﻡ ﺍﻗﺘﺪﺍء‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻫﺮ ﻋﺪﻩ‪ ،‬ﺗﺘﻤﻪ ﻭﺑﺎﻗﻲ ﻧﻤﺎﺯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻴﻦ ﺭﺍﻩ ﻭﻳﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﺑﻪ ﺍﺗﻤﺎﻡ‬

‫ﻣﻲﺭﺳﺎﻧﻨﺪ‪ .‬ﺟﻤﻠﺔ ‪ ،  ‬ﻛﻪ ﺩﺭ ﺁﻳﻪ ﻣﻜﺮﺭ ﺷﺪﻩ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻫﻤﻴﺖ‬
‫ﺍﺳﻠﺤﻪ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺍﺳﻠﺤﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺍﺳﻠﺤﻪ ﻭ ﺗﺠﻬﻴﺰﺍﺕ ﺟﻨﮕﻲ‬
‫ﺧﻮﺩ ﻏﻔﻠﺖ ﻧﻮﺭﺯﻧﺪ ﻭ ﻧﻴﺰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﺳﻠﺤﻪ ﭘﺎﻙ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺭﻭﺍﻳﺖ ﻛﺎﻓﻲ )ﺝ ‪3‬‬
‫ﺹ ‪ 400‬ﭼﺎپ ﺁﺧﻮﻧﺪﻱ( ﺩﺭ ﺑﺎﺏ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﺗﻜﺮﻩ ﺍﻟﺼﻼﻩ ﻓﻴﻪ)ﺣﺪﻳﺚ ‪ (13‬ﻛﻪ ﺍﺯ‬
‫ﺣﻀﺮﺕ ﺻﺎﺩﻕ‪ ‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪" :‬ﻻﲡﻮز اﻟﺼﻼﻩ ﻓﯽ ﺷﯽء ﻣﻦ اﳊﺪﻳﺪ ﻓﺈﻧﻪ ﳒﺲ‬
‫ﳑﺴﻮخ")ﻳﻌﻨﻲ ﻧﻤﺎﺯ ﺩﺭ ﻫﻴﭻ ﭼﻴﺰ ﺍﺯ ﺁﻫﻦ ﺍﺋﺰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻫﻦ ﻧﺠﺲ ﺍﺳﺖ ﻭ ﻣﺴﺦ ﺷﺪﻩ(‬
‫ﻣﺠﻌﻮﻝ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ‪   :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﻠﻤﻴﻦ ﻫﻤﻮﺍﺭﻩ ﺑﺎﻳﺪ ﺍﺯ‬
‫ﻛﻔﺎﺭ ﺑﺮﺣﺬﺭ ﻭ ﺍﺣﺘﻴﺎﻃﺎﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻧﺪﻫﻨﺪ‪ ،‬ﻭ ﻣﺒﺎﺩﺍ ﻏﺎﻓﻠﮕﻴﺮ ﺷﻮﻧﺪ‪.‬‬

‫‪          ‬‬

‫‪         ‬‬

‫‪           ‬‬
‫*‬

‫‪             ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭘﺲ ﭼﻮﻥ ﻧﻤﺎﺯ ﺭﺍ ﺑﺠﺎﻱ ﺁﻭﺭﺩﻳﺪ‪ ،‬ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻛﻨﻴﺪ ﺩﺭ ﺣﺎﻝ ﻗﻴﺎﻡ ﻭ ﻧﺸﺴﺘﻪ ﻭ‬
‫ﺑﺮ ﭘﻬﻠﻮﻫﺎﻱ ﺧﻮﺩ )ﻳﻌﻨﻲ ﺧﻮﺍﺑﻴﺪﻩ( ﭘﺲ ﭼﻮﻥ ﻣﻄﻤﺌﻦ ﺷﺪﻳﺪ ﺍﻗﺎﻣﺔ ﻫﻤﺎﻥ ﻧﻤﺎﺯ )ﻣﻌﻬﻮﺩ( ﺭﺍ‬
‫ﻧﻤﺎﺋﻴﺪ ﺯﻳﺮﺍ ﻛﻪ ﻧﻤﺎﺯ ﺑﺮ ﻣﺆﻣﻨﻴﻦ ﺑﻮﻗﺖ ﻣﻌﻴﻦ ﻭﺍﺟﺐ ﺷﺪﻩ ﺍﺳﺖ)‪ (103‬ﻭ ﺳﺴﺖ ﻧﺸﻮﻳﺪ ﺩﺭ‬
‫ﺩﻧﺒﺎﻝﻛﺮﺩﻥ ﺍﻳﻦ ﻗﻮﻡ‪ ،‬ﺍﮔﺮ ﺷﻤﺎ ﺩﺭﺩﻣﻨﺪ ﻣﻲﺷﻮﻳﺪ ﭘﺲ ﻣﺤﻘﻘﺎ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺩﺭﺩﻣﻨﺪ ﻣﻲﺷﻮﻧﺪ‬
 ‫‪505‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﭼﻨﺎﻧﻜﻪ ﺷﻤﺎ ﺩﺭﺩﻣﻨﺪ ﻣﻲﺷﻮﻳﺪ‪ ،‬ﻭ ﺷﻤﺎ ﺍﻣﻴﺪ ﺩﺍﺭﻳﺪ ﺍﺯ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ ﺍﻳﺸﺎﻥ ﺍﻣﻴﺪ ﻧﺪﺍﺭﻧﺪ‪،‬‬
‫ﻭﺧﺪﺍ ﺩﺍﻧﺎﻱ ﺣﻜﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪(104).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪  ‬؛ "إذا أردﺗﻢ ﻓﻌﻞ اﻟﺼﻼﻩ ﻓﯽ اﻟﺤﺮب" ﻣﻲﺑﺎﺷﺪ‪،‬‬
‫ﺯﻳﺮﺍ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻭﻇﺎﺋﻒ ﺣﺎﻝ ﺟﻨﮓ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻓﺮﻣﻮﺩﻩ‪" :‬اﻟﺼﻼﻩ‬
‫ﻻﺗﱰک ﲝﺎل"‪ .‬ﻳﻌﻨﻲ ﻧﻤﺎﺯ ﺭﺍ ﺑﻪ ﻫﻴﭻ ﺣﺎﻟﻲ ﻧﺒﺎﻳﺪ ﺗﺮﻙ ﻧﻤﻮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪...    :‬‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﺆﻣﻦ ﭼﻪ ﺩﺭ ﺣﺎﻝ ﻏﺎﻟﺐﺷﺪﻥ ﻭﭼﻪ ﺩﺭ ﺣﺎﻝ ﻣﻐﻠﻮﺏﺷﺪﻥ‪ ،‬ﺑﻪ ﺧﺪﺍ‬
‫ﺍﻣﻴﺪ ﺩﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﻛﺎﻓﺮ ﻛﻪ ﭘﺸﺖ ﭘﺎ ﺑﻪ ﺩﻳﻦ ﺯﺩﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺑﻪ ﺟﺎﺋﻲ ﺍﻣﻴﺪ ﻧﺪﺍﺭﺩ‪ .‬ﭘﺲ‬
‫ﻣﺆﻣﻦ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺍﻣﻴﺪﻭﺍﺭ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﺩﺭ ﺟﻬﺎﺩ ﺳﺴﺘﻲ ﻛﻨﺪ‪ .‬ﺍﺯ ﺁﻳﺔ ‪ 103‬ﻣﻌﻨﻲ ﺩﻳﮕﺮﻱ ﻧﻴﺰ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﻭﻟﻲ ﻇﺎﻫﺮ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺫﻛﺮ ﺷﺪ‪.‬‬
‫‪             ‬‬

‫‪           ‬‬
‫*‬ ‫*‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬

‫‪           ‬‬
‫*‬

‫‪          ‬‬
‫‪   ‬‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﻣﺎ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﺑﺴﻮﻱ ﺗﻮ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﺤﻖ ﺗﺎ ﺑﻴﻦ ﻣﺮﺩﻡ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﺧﺪﺍ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩ ﺑﻪ ﺗﻮ ﺣﻜﻢ ﻛﻨﻲ‪ ،‬ﻭﺑﺮﺍﻱ ﺧﺎﺋﻨﻴﻦ ﻃﺮﻓﺪﺍﺭ ﻣﺒﺎﺵ )‪ (105‬ﻭﺍﺯ ﺧﺪﺍ ﻃﻠﺐ‬
‫ﺁﻣﺮﺯﺵ ﻛﻦ ﺯﻳﺮﺍ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﺭﺣﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ )‪ (106‬ﻭﺩﻓﺎﻉ ﻣﻜﻦ ﺍﺯ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ‬
‫ﺧﻮﺩ ﺧﻴﺎﻧﺖ ﻣﻲ ﻛﻨﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺧﺪﺍ ﺧﻴﺎﻧﺘﻜﺎﺭ ﮔﻨﻪ ﻛﺎﺭ ﺭﺍ ﺩﻭﺳﺖ ﻧﻤﻲ ﺩﺍﺭﺩ )‪ (107‬ﺧﻴﺎﻧﺖ‬
‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﭘﻨﻬﺎﻥ ﻣﻲ ﻛﻨﻨﺪ ﻭﺍﺯ ﺧﺪﺍ ﭘﻨﻬﺎﻥ ﻧﻤﻲ ﻛﻨﻨﺪ ﻭﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺑﺎ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬
‫ﻫﻨﮕﺎﻣﻴﻜﻪ ﺑﺸﺐ ﺑﺘﺪﺑﻴﺮ ﺳﺨﻨﺎﻧﻲ ﻣﻲ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺧﻮﺵ ﻧﻴﺎﻳﺪ ﻭﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪506‬‬

‫ﻛﻨﻨﺪ ﻣﺤﻴﻂ ﺍﺳﺖ )‪ (108‬ﻭﻫﺎﻥ ﺷﻤﺎﺋﻴﺪ ﺁﻧﺎﻥ ﻛﻪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻓﺎﻉ ﻣﻲ ﻛﻨﻴﺪ ﺩﺭ ﺯﻧﺪﮔﻲ ﺩﻧﻴﺎ‪،‬‬
‫ﭘﺲ ﻛﻴﺴﺖ ﻛﻪ ﻣﺠﺎﺩﻟﻪ ﻛﻨﺪ ﺑﺎ ﺧﺪﺍ ﺍﺯ ﻃﺮﻑ ﺍﻳﺸﺎﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻳﺎ ﭼﻪ ﻛﺲ ﻭﻛﻴﻞ ﺑﺮ‬
‫ﺍﻳﺸﺎﻥ ﻣﻲ ﺑﺎﺷﺪ )‪(109‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ‪ ،       :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻃﺒﻖ ﻭﺣﻲ ﺣﻜﻢ ﻛﻨﺪ ﻭ ﺍﺯ ﺧﻮﺩ ﻧﺒﺎﻳﺪ ﺣﻜﻤﻲ ﺻﺎﺩﺭ ﻛﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ‬
‫ﻣﻲﻛﻨﺪ ﻛﻪ ﺭﺃﻱ ﻋﻠﻤﺎء ﺩﺭ ﺩﻳﻦ ﺣﺠﻴﺖ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻃﺒﻖ ﻭﺣﻲ ﺑﺎﺷﺪ‪ .‬ﻭ ﺟﻤﻠﺔ ‪‬‬

‫‪ ،  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻃﺮﻓﺪﺍﺭﻱ ﺍﺯ ﺧﺎﺋﻦ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻧﺒﺎﻳﺪ ﺍﺯ‬
‫ﺧﺎﺋﻦ ﻃﺮﻓﺪﺍﺭﻱ ﻛﺮﺩ ﻭﻧﺒﺎﻳﺪ ﺑﻪ ﺍﻭ ﻣﻨﺼﺒﻲ ﺩﺍﺩ‪ ،‬ﻭ ﻧﺒﺎﻳﺪ ﺍﻭ ﺭﺍ ﻣﺼﺪﺭ ﺃﻣﻮﺭﻱ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺣﺎﻝ‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﮕﻮﻧﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﺎ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﺑﻌﻀﻲ ﺍﺯ ﺧﺎﺋﻨﻴﻦ ﺭﺍ‬
‫ﻣﺎﻧﻨﺪ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ ﻭ ﻳﺎ ﺍﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﻭ ﻳﺎ ﺍﺑﻮﻣﻮﺳﻲ ﺭﺍ ﻣﺼﺪﺭ ﺃﻣﻮﺭ ﻭ ﻓﺮﻣﺎﻧﺪﺍﺭ ﻛﺮﺩﻧﺪ؟‬
‫ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ؛ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻳﺎ ﺣﻀﺮﺕ ﻋﻠﻲ‪ ‬ﻣﻄﻠﻊ ﺑﻪ ﺍﺣﻮﺍﻝ ﺍﻳﻦ‬
‫ﺍﺷﺨﺎﺹ ﻧﺒﻮﺩﻩ ﻭ ﺍﺯ ﺧﻴﺎﻧﺖ ﺍﻳﺸﺎﻥ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﻫﻢﭼﻨﻴﻦ ﻫﺮ ﻳﻚ ﺍﺯ ﺧﻠﻔﺎء ﻭ‬
‫ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﺍﮔﺮ ﺧﺎﺋﻨﻲ ﺭﺍ ﻣﺼﺪﺭ ﻛﺎﺭﻱ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﺑﺪﻭﻥ ﻋﻠﻢ‪ ،‬ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺑﺎﻳﺪ‬
‫ﻣﺘﻮﺟﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﺍﮔﺮ ﺧﻴﺎﻧﺘﻲ ﻛﺮﺩﻧﺪ ﻓﻮﺭﻱ ﻣﻌﺰﻭﻝ ﺷﻮﻧﺪ‪.‬‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﻜﻪ ﻋﻤﻞ ﺑﺪﻱ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﻭ ﻳﺎ ﺑﻪ ﺧﻮﺩ ﺳﺘﻢ ﻛﻨﺪ ﺳﭙﺲ ﺍﺯ ﺧﺪﺍ‬
‫ﺁﻣﺮﺯﺵ ﻃﻠﺒﺪ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺁﻣﺮﺯﻧﺪﺓ ﺭﺣﻴﻢ ﻣﻲﻳﺎﺑﺪ)‪ (110‬ﻭ ﺁﻧﻜﻪ ﮔﻨﺎﻫﻲ ﻓﺮﺍﻫﻢ ﻛﻨﺪ‪ ،‬ﭘﺲ ﺟﺰ‬
‫ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺑﺮ ﺿﺮﺭ ﺧﻮﺩﺵ ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺩﺍﻧﺎﻱ ﺣﻜﻴﻢ ﺍﺳﺖ)‪ (111‬ﻭ ﺁﻧﻜﻪ‬
‫ﺧﻄﺎﻳﻲ ﻭ ﻳﺎ ﮔﻨﺎﻫﻲ ﻓﺮﺍﻫﻢ ﻛﻨﺪ ﺳﭙﺲ ﺗﻬﻤﺖ ﺁﻥ ﺭﺍ ﺑﻴﻨﺪﺍﺯﺩ ﺑﺮ ﺑﻲﮔﻨﺎﻫﻲ ﭘﺲ ﺣﻘﻴﻘﺘﺎ ﺑﺎﺭ‬
‫ﺑﻬﺘﺎﻥ ﻭ ﮔﻨﺎﻩ ﺁﺷﻜﺎﺭﻱ ﺭﺍ ﺣﻤﻞ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪(112).‬‬
 ‫‪507‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻧﻜﺎﺕ‪ :‬ﻓﺮﻕ ﺑﻴﻦ ﺳﻮء ﻭ ﻇﻠﻢ ﺑﻪ ﻧﻔﺲ ﺷﺎﻳﺪ ﺍﻳﻦ ﺑﺎﺷﺪ ﻛﻪ ﺳﻮء ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ‬
‫ﺿﺮﺭﺵ ﺑﻪ ﻏﻴﺮ ﺑﺮﺳﺪ ﻭﻟﻲ ﻇﻠﻢ ﺑﻪ ﻧﻔﺲ ﮔﻨﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺑﻪ ﺧﻮﺩ ﻋﺎﻣﻞ ﺯﻳﺎﻥ ﺭﺳﺎﻧﺪ‪.‬‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ...  ‬ﻓﻘﻂ ﮔﻔﺘﻦ ﺍﺳﺘﻐﻔﺮﺍﷲ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﮔﻔﺘﻦ ﺁﻥ ﺍﺳﺖ ﺑﺎ‬
‫ﺷﺮﺍﻳﻄﺶ ﻛﻪ ﺗﻮﺑﻪ ﻭ ﺍﺻﻼﺡ ﻭ ﺟﺒﺮﺍﻥ ﻣﺎﻓﺎﺕ ﺑﺎﺷﺪ‪.‬‬
‫‪          ‬‬

‫‪            ‬‬

‫‪           ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﻓﻀﻞ ﻭ ﺭﺣﻤﺖ ﺧﺪﺍ ﺑﺮ ﺗﻮ ﻧﺒﻮﺩ ﺑﺪﻭﻥ ﺷﻚ ﻃﺎﻳﻔﻪﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﻗﺼﺪ‬
‫ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺗﻮ ﺭﺍ ﮔﻤﺮﺍﻩ ﻛﻨﻨﺪ ﻭ ﮔﻤﺮﺍﻩ ﻧﻤﻲﻛﻨﻨﺪ ﻣﮕﺮ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻭ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﻪ ﺗﻮ‬
‫ﺯﻳﺎﻥ ﻧﻤﻲﺭﺳﺎﻧﻨﺪ‪ ،‬ﻭ ﺧﺪﺍ ﻧﺎﺯﻝ ﻧﻤﻮﺩ ﺑﺮ ﺗﻮ ﻛﺘﺎﺏ ﻭ ﺣﻜﻤﺖ ﺭﺍ ﻭ ﺁﻧﭽﻪ ﻧﻤﻲﺩﺍﻧﺴﺘﻲ ﺗﻮ ﺭﺍ‬
‫ﺁﻣﻮﺧﺖ‪ ،‬ﻭ ﻓﻀﻞ ﺧﺪﺍ ﺑﺮ ﺗﻮ ﺑﺰﺭگ ﺑﻮﺩﻩ ﺍﺳﺖ‪(113).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ، ‬ﻧﺒﻮﺕ ﺍﺳﺖ ﻭ ﺍﺯﺭﺣﻤﺖ ﺳﺎﻳﺮ ﻧﻌﻤﺘﻬﺎ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻭ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،  ... :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺻﺤﺎﺏ ﺍﻭ ﻣﻲﺁﻣﺪﻧﺪ ﺳﺨﻨﺎﻧﻲ‬
‫ﺑﺮﺧﻼﻑ ﻭﺍﻗﻊ ﻭ ﺷﻬﺎﺩﺗﻬﺎﻳﻲ ﺑﻪ ﻧﻔﻊ ﻳﻜﺪﻳﮕﺮ ﻣﻲﺩﺍﺩﻧﺪ ﺩﺭ ﻣﺮﺍﻓﻌﺎﺕ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﻣﺄﻣﻮﺭ ﺑﻪ ﻇﺎﻫﺮ ﺑﻮﺩ ﻭ ﺑﺎﻃﻦ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺖ‪ ،‬ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺣﻀﺮﺕ ﺭﺍ‬

‫ﺩﺭ ﺣﻜﻢ ﺑﺎﻃﻞ ﻭﺧﻄﺎ ﻭﺍﺭﺩ ﻣﻲﺳﺎﺧﺘﻨﺪ ﻭﻟﻲ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺁﮔﺎﻩ ﻣﻲﻛﺮﺩ‪ .‬ﻭ ﺟﻤﻠﺔ‪ :‬‬

‫‪ ،    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻗﺒﻞ ﺍﺯ ﻭﺣﻲ ﭼﻴﺰﻱ ﻧﻤﻲﺩﺍﻧﺴﺘﻪ‪ .‬ﻭ‬

‫ﺟﻤﻠﺔ‪      :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﺒﻮﺕ ﺃﻣﺮﻱ ﺍﺳﺖ ﺗﻔﻀﻠﻲ‬
‫ﺑﺮﻳﺎﺿﺖ ﻭ ﺯﻫﺪ ﻭﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ‪ ،‬ﺗﺤﺼﻴﻠﻲ ﻧﻴﺴﺖ‪.‬‬

‫‪             ‬‬

‫‪           ‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪508‬‬

‫‪            ‬‬
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‫‪        ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺠﻮﺍﻱ ﺍﻳﺸﺎﻥ ﺧﻴﺮﻱ ﻧﻴﺴﺖ ﻣﮕﺮ ﻧﺠﻮﺍﻱ ﺁﻧﻜﻪ ﺍﻣﺮ ﺑﻪ ﺻﺪﻗﻪ ﻭ‬
‫ﻳﺎ ﻛﺎﺭ ﻧﻴﻚ ﻭ ﻳﺎ ﺍﺻﻼﺡ ﺑﻴﻦ ﻣﺮﺩﻡ ﻛﻨﺪ)ﻳﻌﻨﻲ ﻧﺠﻮﺍﻱ ﺍﻳﺸﺎﻥ ﺑﻪ ﺍﻳﻦ ﺳﻪ ﺃﻣﺮ ﺑﺎﺷﺪ( ﻭ ﺁﻧﻜﻪ‬
‫ﭼﻨﻴﻦ ﻛﻨﺪ ﺑﺮﺍﻱ ﺟﺴﺘﻦ ﺧﺸﻨﻮﺩﻳﻬﺎﻱ ﺧﺪﺍ ﭘﺲ ﺑﺰﻭﺩﻱ ﺍﺟﺮ ﺑﺰﺭﮔﻲ ﺑﻪ ﺍﻭ ﻣﻲﺩﻫﻴﻢ)‪(114‬‬
‫ﻭ ﺁﻧﻜﻪ ﻣﺨﺎﻟﻔﺖ ﻭ ﺩﺷﻤﻨﻲ ﻛﻨﺪ ﺑﺎ ﺭﺳﻮﻝ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻫﺪﺍﻳﺖ ﺑﺮﺍﻱ ﺍﻭ ﺭﻭﺷﻦ ﺷﺪﻩ ﻭ ﺑﻪ‬
‫ﻏﻴﺮ ﺭﺍﻩ ﻣﺆﻣﻨﻴﻦ ﺑﺮﻭﺩ )ﺭﺍﻫﻲ ﺟﺰ ﺭﺍﻩ ﻣﺆﻣﻨﻴﻦ ﭘﻴﺶ ﮔﻴﺮﺩ( ﻭﺍﮔﺬﺍﺭﻳﻢ ﺍﻭ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﺩﻭﺳﺖ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻭ ﺑﻪ ﺩﻭﺯﺥ ﺩﺭﺁﻭﺭﻳﻢ ﺍﻭ ﺭﺍ ﻛﻪ ﺟﺎﻱ ﺑﺎﺯﮔﺸﺖ ﺑﺪﻱ ﺍﺳﺖ‪(115).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺍﮔﺮﭼﻪ ﻋﺎﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺗﺎ ﻗﻴﺎﻣﺖ‪ ،‬ﺷﺎﻣﻞ ﻫﺮ‬
‫ﻣﻜﻠﻔﻲ ﻣﻲﺷﻮﺩ‪ ،‬ﻭﻟﻲ ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭ ﺣﻖ ﻣﻨﺎﻓﻘﻴﻦ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﻃﻌﻤﻪ ﺑﻦ ﺍﺑﻴﺮﻕ ﺍﺳﺖ ﻛﻪ‬
‫ﺯﺭﻫﻲ ﺍﺯ ﻋﻤﻮﻱ ﺧﻮﺩ ﺩﺯﺩﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﻳﻚ ﻣﺮﺩ ﻳﻬﻮﺩﻱ ﮔﺬﺍﺷﺖ‪ ،‬ﺁﻥ ﻣﺮﺩ ﻳﻬﻮﺩﻱ‬
‫ﻧﺰﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﺁﻣﺪ‪ ،‬ﻭ ﺑﻲﮔﻨﺎﻫﻲ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ‪ ،‬ﻭﻟﻲ ﻗﺒﻴﻠﺔ ﻃﻌﻤﻪ ﻧﺰﺩ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍص ﺁﻣﺪﻩ ﻭ ﺍﺯ ﻃﻌﻤﻪ ﺩﻓﺎﻉ ﻛﺮﺩﻩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺗﺎ ﺍﻳﻨﻜﻪ‬
‫ﺁﻳﺔ ‪ 105‬ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﻭ ﻃﻌﻤﻪ ﭼﻮﻥ ﻓﻬﻤﻴﺪ ﻭﺣﻲ ﻃﺒﻖ ﻭﺍﻗﻊ ﺁﻣﺪﻩ ﻭ ﺣﻖ ﺑﺮ ﺍﻭ ﺭﻭﺷﻦ ﺷﺪ‬
‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺍﺯ ﻣﺪﻳﻨﻪ ﮔﺮﻳﺨﺖ ﻭ ﺑﻪ ﻣﻜﻪ ﺭﻓﺖ ﻭ ﭘﻨﻬﺎﻥ ﺷﺪ‪ ،‬ﺭﻭﺯﻱ ﺑﻪ ﺧﺎﻧﺔ ﺣﺠﺎﺝ ﺭﻓﺖ‬
‫ﻭ ﺍﻭ ﻭﻱ ﺭﺍ ﮔﺮﺍﻣﻲ ﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻃﻌﻤﻪ ﻣﻬﻤﺎﻥ ﺍﻭ ﺷﺪ‪ ،‬ﻭﺩﺭ ﺁﻧﺠﺎ ﭼﻨﺪ ﺭﻭﺯﻱ ﻣﺎﻧﺪ‪ ،‬ﺳﭙﺲ‬
‫ﺧﻴﺎﻝ ﻛﺮﺩ ﺩﺭ ﺩﺭﻭﻥ ﺧﺎﻧﻪ ﺯﺭﻫﻲ ﻧﻬﻔﺘﻪ‪ ،‬ﭼﻮﻥ ﺷﺐ ﺷﺪ ﺁﻧﺠﺎ ﺭﺍ ﻧﻘﺐ ﺯﺩ ﻭ ﺑﻪ ﺩﺭﻭﻥ ﺁﻥ‬
‫ﺭﻓﺖ‪ ،‬ﺩﺭ ﺁﻧﺠﺎ ﭘﻮﺳﺘﻬﺎﻳﻲ ﺧﺎﻡ ﻭ ﺧﺸﻚ ﺑﻮﺩ‪ ،‬ﭘﺎﻳﺶ ﺑﺪﺍﻧﻬﺎ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺯﻣﻴﻦ ﺧﻮﺭﺩ‪،‬‬
‫ﺻﺎﺣﺒﺨﺎﻧﻪ ﺑﻴﺪﺍﺭ ﺷﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ‪ ،‬ﺍﻫﻞ ﻣﻜﻪ ﮔﻔﺘﻨﺪ ﺍﻭ ﺭﺍ ﺳﻨﮕﺴﺎﺭ ﻛﻨﻴﻢ‪،‬‬
‫ﺣﺠﺎﺝ ﮔﻔﺖ ﺍﮔﺮﭼﻪ ﺑﺪ ﻛﺮﺩﻩ ﺃﻣﺎ ﻣﻬﻤﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻬﻤﺎﻥ ﺭﺍ ﻧﺒﺎﻳﺪ ﻛﺸﺖ‪ ،‬ﭘﺲ ﺍﻭ ﺭﺍ ﺑﻪ‬
‫ﺧﻮﺍﺭﻱ ﺍﺯ ﻣﻜﻪ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻭ ﺑﻪ ﻗﺒﻴﻠﺔ ﺑﻨﻲﺳﻠﻴﻢ ﻛﻪ ﺑﺖﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ ﭘﻨﺎﻩ ﺑﺮﺩ‪ ،‬ﻭ ﻣﺮﺗﺪ‬
‫ﮔﺸﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺯﻳﺮ ﺩﻳﻮﺍﺭﻱ ﺭﻓﺖ ﻭ ﻣﺮﺩ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺑﺎ ﺍﻳﻨﻜﻪ ﻓﻬﻤﻴﺪ ﻭﺣﻲ ﺭﺳﻮﻝ‬

‫ﺣﻖ ﺑﻮﺩﻩ ﺑﺎﺯ ﺑﻪ ﺭﺍﻩ ﺧﻼﻑ ﺭﻓﺖ‪ ،‬ﻋﺎﻗﺒﺖ ﺍﻭ ﺩﻭﺯﺥ ﺷﺪ‪ .‬ﻭ ﺩﺭ ﺟﻤﻠﺔ‪  :‬‬ ‫ﺧﺪﺍص‬
 ‫‪509‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪ ،    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩﻳﻦ ﺑﺎﻳﺪ ﺑﺎ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺭﻭﺷﻦ ﺑﺎﺷﺪ ﺗﺎ ﺧﺪﺍ‬

‫ﻣﺨﺎﻟﻒ ﺍﻭ ﺭﺍ ﻋﺬﺍﺏ ﻛﻨﺪ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﻛﻠﻤﺔ ‪ ،‬ﺩﻟﻴﻞ ﺍﺳﺖ ﻭ ﺗﺒﻴﻦ ﻋﻠﻢ ﺑﻪ ﺁﻥ ﺩﻟﻴﻞ‬

‫ﺍﺳﺖ‪ .‬ﺟﻤﻠﺔ‪    :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺣﺮﻣﺖ ﻣﺨﺎﻟﻔﺖ ﺭﺳﻮﻝ ﺧﺪﺍص‪،‬‬
‫ﻭﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﻭ ﺣﺮﺍﻡ ﺍﺳﺖ ﭘﺲ ﺍﻭ ﺻﺎﺩﻕ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﻻﻟﺖ‬

‫ﺑﺮ ﻭﺟﻮﺏ ﻣﺘﺎﺑﻌﺖ ﺭﺳﻮﻝ ﺩﺍﺭﺩ‪ .‬ﻭﺟﻤﻠﺔ‪     :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﻳﺪ ﺍﺯ ﺭﺍﻩ ﻣﺆﻣﻨﻴﻦ ﺟﺪﺍ ﺷﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺭﺍﻫﻲ ﻏﻴﺮ ﺭﺍﻩ ﺁﻧﺎﻥ ﺑﺮﻭﺩ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮﺣﺠﻴﺖ ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﻴﻦ ﺍﮔﺮ ﺗﻤﺎﻡ ﻣﺴﻠﻤﻴﻦ ﺣﻜﻤﻲ ﻭ ﭼﻴﺰﻱ ﺭﺍ ﻣﺴﻠﻢ‬
‫ﺩﺍﻧﺴﺘﻨﺪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁﻧﺎﻥ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﻭ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺣﺮﻣﺖ ﺗﻔﺮﻗﻪ ﻭ ﺟﺪﺍﺳﺎﺧﺘﻦ ﺧﻮﺩ‬
‫ﺍﺯ ﻣﺆﻣﻨﻴﻦ‪.‬‬

‫‪               ‬‬

‫‪           ‬‬
‫*‬

‫‪           ‬‬
‫*‬

‫‪      ‬‬

‫*‬

‫‪            ‬‬

‫‪          ‬‬
‫*‬

‫‪       ‬‬

‫*‬ ‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﻧﻤﻲﺁﻣﺮﺯﺩ ﺷﺮﻙﺁﻭﺭﺩﻥ ﺑﻪ ﺍﻭ ﺭﺍ‪ ،‬ﻭ ﻣﻲﺁﻣﺮﺯﺩ ﭘﺴﺖﺗﺮ ﺍﺯ ﺁﻥ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺷﺮﻳﻚ ﺑﺮﺍﻱ ﺧﺪﺍ ﻗﺎﺋﻞ ﺷﻮﺩ‪ ،‬ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﮔﻤﺮﺍﻩ ﺷﺪﻩ‬
‫ﮔﻤﺮﺍﻫﻲ ﺩﻭﺭﻱ)‪ (116‬ﻧﻤﻲﺧﻮﺍﻧﻨﺪ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﻣﮕﺮ ﺯﻧﺎﻥ ﻭ ﻣﺎﺩﮔﺎﻧﻲ ﺭﺍ‪ ،‬ﻧﻤﻲﺧﻮﺍﻧﻨﺪ ﻣﮕﺮ‬
‫ﺷﻴﻄﺎﻥ ﺳﺮﻛﺸﻲ ﺭﺍ )‪ (117‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺩﻭﺭ ﺍﺯ ﺭﺣﻤﺖ ﻛﺮﺩ‪ .‬ﻭﺍﻭ ﮔﻔﺖ ﺍﻟﺒﺘﻪ ﺧﻮﺍﻫﻢ ﮔﺮﻓﺖ‬
‫ﺍﺯ ﺑﻨﺪﮔﺎﻧﺖ ﺑﻬﺮﺓ ﻣﻌﻴﻨﻲ ﺭﺍ )‪ (118‬ﻭ ﺍﻟﺒﺘﻪ ﻭ ﻣﺤﻘﻘﺎ ﮔﻤﺮﺍﻩ ﺧﻮﺍﻫﻢ ﻛﺮﺩ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭ ﺁﻧﺎﻥ ﺭﺍ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪510‬‬

‫ﺑﻪ ﺁﺭﺯﻭ ﻣﻲﻛﺸﺎﻧﻢ ﻭ ﺍﻟﺒﺘﻪ ﺁﻧﺎﻥ ﺭﺍ ﺃﻣﺮ ﻛﻨﻢ ﻛﻪ ﮔﻮﺷﻬﺎﻱ ﭼﻬﺎﺭﭘﺎﻳﺎﻧﺸﺎﻥ ﺭﺍ ﺑﺸﻜﺎﻓﻨﺪ ﻭ ﺑﻪ‬
‫ﺁﻧﺎﻥ ﺍﻟﺒﺘﻪ ﻓﺮﻣﺎﻥ ﺩﻫﻢ ﻛﻪ ﺧﻠﻖ ﺧﺪﺍ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺷﻴﻄﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﺑﮕﻴﺮﺩ ﻧﻪ‬
‫ﺧﺪﺍ ﺭﺍ ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﺯﻳﺎﻥ ﻛﺮﺩﻩ ﺯﻳﺎﻥ ﺁﺷﻜﺎﺭﻱ)‪ (119‬ﻭﻋﺪﻩ ﻣﻲﺩﻫﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭ ﺑﻪ ﺁﺭﺯﻭ‬
‫ﻣﻲﻛﺸﺎﻧﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻭ ﺷﻴﻄﺎﻥ ﻭﻋﺪﻩ ﻧﻤﻲﺩﻫﺪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﮕﺮ ﻏﺮﻭﺭ ﻭ ﻓﺮﻳﺐ)‪ (120‬ﺍﻳﺸﺎﻥ‬
‫ﻣﺄﻭﺍﻳﺸﺎﻥ ﺩﻭﺯﺥ ﺍﺳﺖ ﻭ ﺍﺯ ﺩﻭﺯﺥ ﮔﺮﻳﺰﻱ ﻧﻴﺎﺑﻨﺪ‪(121).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺟﻤﻠﺔ ‪ ،    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﺮﻙ ﻗﺎﺑﻞ ﻋﻔﻮ ﻧﻴﺴﺖ‪ .‬ﻭ ﺷﺮﻙ‬
‫ﺑﺮ ﭼﻬﺎﺭ ﻧﻮﻉ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺗﻮﺣﻴﺪ ﻧﻴﺰ ﺑﺮ ﭼﻬﺎﺭ ﻧﻮﻉ ﺍﺳﺖ‪ :‬ﺗﻮﺣﻴﺪ ﺫﺍﺗﻲ‪ ،‬ﺗﻮﺣﻴﺪ‬
‫ﺻﻔﺎﺗﻲ‪ ،‬ﺗﻮﺣﻴﺪ ﺍﻓﻌﺎﻟﻲ ﻭ ﺗﻮﺣﻴﺪ ﻋﺒﺎﺩﻱ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻨﻬﺎ ﻳﻚ ﻧﻮﻉ ﺷﺮﻙ‬
‫ﺍﺳﺖ‪ :‬ﺃﻣﺎ ﺗﻮﺣﻴﺪ ﺫﺍﺗﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺫﺍﺕ ﺣﻖ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮﻱ ﺭﺍ ﺟﺰء ﺍﻭ ﻭ ﻳﺎ‬
‫ﻣﻘﺎﺑﻞ ﺍﻭ ﻗﺪﻳﻢ ﻗﺮﺍﺭ ﻧﺪﻫﻴﻢ ﻳﻌﻨﻲ ﺫﺍﺕ ﺍﻭ ﺑﺴﻴﻂ ﻭﺍﺣﺪ ﻗﺪﻳﻢ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺭﺍ‬
‫ﻗﺪﻳﻢ ﻭ ﻳﺎ ﺟﺰء ﺫﺍﺕ ﺍﻭ ﺑﺪﺍﻧﻴﻢ ﺷﺮﻙ ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ ﺗﻮﺣﻴﺪ ﺻﻔﺎﺗﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺻﻔﺎﺕ‬
‫ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻣﺨﻠﻮﻕ ﺍﻭ ﻧﺪﻫﻴﻢ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺻﻔﺎﺕ ﺍﻭ ﺭﺍ ﻋﻴﻦ ﺫﺍﺕ ﺍﻭ ﺑﺪﺍﻧﻴﻢ ﻣﺜﻼ ﻗﺪﺭﺕ‬
‫ﻭ ﻋﻠﻢ ﺍﻭ ﺭﺍ ﻋﻴﻦ ﺫﺍﺕ ﺍﻭ ﺑﺪﺍﻧﻴﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﻋﻠﻢ ﺍﻭ ﺭﺍ ﺑﺮﺍﻱ ﻣﺨﻠﻮﻗﻲ ﻗﺎﺋﻞ ﻧﺸﻮﻳﻢ‪ .‬ﻭ ﺃﻣﺎ‬
‫ﺗﻮﺣﻴﺪ ﺍﻓﻌﺎﻟﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭﻫﺎﻱ ﺍﻭ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻣﺨﻠﻮﻗﻲ ﻧﺪﻫﻴﻢ ﻣﺜﻼ ﺍﻭ ﺧﺎﻟﻖ ﻭ‬
‫ﺭﺍﺯﻕ ﺍﺳﺖ ﻧﻪ ﺩﻳﮕﺮﻱ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻓﻌﺎﻝ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﺨﻠﻮﻗﻲ ﻧﺴﺒﺖ ﺩﻫﻴﻢ ﺷﺮﻙ ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ‬
‫ﺗﻮﺣﻴﺪ ﻋﺒﺎﺩﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻏﻴﺮ ﺍﻭ ﺭﺍ ﻋﺒﺎﺩﺕ ﻭ ﻛﺮﻧﺸﻲ ﭼﻮﻥ ﻛﺮﻧﺶ ﺑﺮﺍﻱ ﺍﻭ ﻧﻨﻤﺎﺋﻴﻢ ﻭ‬
‫ﻏﻴﺮ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻮﻗﻊ ﻋﺒﺎﺩﺕ ﻧﺨﻮﺍﻫﻴﻢ ﻭ ﺑﻌﻨﻮﺍﻥ ﻋﺒﺎﺩﺕ ﻏﻴﺮ ﺍﻭ ﺭﺍ ﻧﺨﻮﺍﻧﻴﻢ‪،‬ﻭ ﻏﻴﺮ ﺍﻭ ﺭﺍ‬
‫ﺧﻴﺮﺧﻮﺍﻩﺗﺮ ﻭ ﻣﻬﺮﺑﺎﻧﺘﺮ ﺍﺯ ﺍﻭ ﻧﺪﺍﻧﻴﻢ‪ ،‬ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺒﺘﻼ ﺑﻪ ﺷﺮﻙ ﺧﻮﺍﻫﻴﻢ ﺷﺪ‪.‬‬
‫ﻭﺟﻤﻠﺔ ‪ ، ...‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺸﺮﻛﻴﻦ ﺑﺘﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺷﻜﻞ ﺯﻥ ﻣﺠﺴﻢ ﻛﺮﺩﻩ‬
‫ﺑﻮﺩﻧﺪ ﻭ ﻣﻼﺋﻜﻪ ﺭﺍ ﻣﻲﺧﻮﺍﻧﻨﺪ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺿﺎﻓﻪ ﭼﻮﻥ ﺑﺘﻬﺎ ﺑﻲﺭﻭﺡ ﻭ‬
‫ﺟﺎﻣﺪ ﺑﻮﺩﻧﺪ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﻛﻪ ﺑﻲﺟﺎﻥ ﺑﺎﺷﺪ ﻋﺮﺏ ﺍﻭ ﺭﺍ ﻣﺆﻧﺚ ﻣﻲﺩﺍﻧﺪ ﻳﻌﻨﻲ ﺑﻜﻠﻤﺔ‬
‫ﺗﺄﻧﻴﺚ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﺪ‪.‬‬
 ‫‪511‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،     :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﻋﻮﺕ ﺷﻴﻄﺎﻥ ﺭﺍ‬
‫ﺍﺟﺎﺑﺖ ﻛﺮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺍﻃﺎﻋﺖ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺃﻣﺮ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍﻣﻄﺎﻉ ﺑﺪﺍﻧﺪ ﮔﻮﻳﺎ‬
‫ﻋﺒﺎﺩﺕ ﻏﻴﺮ ﺭﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﺿﺎﻓﻪ ﻫﺮ ﻛﺲ ﻋﺒﺎﺩﺕ ﻣﻌﺒﻮﺩﻱ ﺭﺍ ﻛﻨﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺣﻮﺍﺋﺞ‬

‫ﻣﻲﺧﻮﺍﻧﺪ ﻭ ﻟﺬﺍ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ .     ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﻮﻝ‬

‫ﺷﻴﻄﺎﻥ ﻛﻪ ﮔﻮﻳﺪ ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻮﺍﺳﻄﺔ ﺁﺭﺯﻭﻫﺎﻱ ﻃﻮﻻﻧﻲ ﻭ ﺣﺮﺹ ﺩﻧﻴﺎﻃﻠﺒﻲ‬

‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻛﻔﺮ ﻭ ﻋﺼﻴﺎﻥ ﻭﺍﺭﺩ ﻣﻲﻛﻨﻢ ﻭ ﺑﻪ ﻭﻋﺪﻩ ﻫﺎﻱ ﭘﻮچ ﻏﺮﻭﺭﺁﻣﻴﺰ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺩﻳﻦ‬

‫ﺧﺪﺍ ﺑﺎﺯ ﻣﻲﺩﺍﺭﻡ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ ،     :‬ﻭ ﺑﻪ ﺃﻣﻮﺭ‬
‫ﺑﺪﻋﺖ ﺑﻨﺎﻡ ﺩﻳﻦ ﻣﻐﺮﻭﺭ ﻣﻲﻛﻨﺪ‪َ ،‬وﻏَ ﱠﺮُﻫ ْﻢ ﻓِﻲ ِدﻳﻨِ ِﻬﻢ ﱠﻣﺎ َﻛﺎﻧُﻮاْ ﻳَـ ْﻔﺘَـ ُﺮو َن‪.‬‬

‫‪        ‬‬

‫‪              ‬‬
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‫‪              ‬‬

‫‪            ‬‬
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‫‪       ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻋﻤﻠﻬﺎﻱ ﺷﺎﻳﺴﺘﻪ ﻛﻨﻨﺪ ﺑﺰﻭﺩﻱ ﺑﻪ ﺑﺎﻏﻬﺎﻳﻴﻜﻪ ﺍﺯ ﺯﻳﺮ‬
‫ﺁﻧﻬﺎ ﻧﻬﺮﻫﺎ ﺟﺎﺭﻱ ﺍﺳﺖ ﻭﺍﺭﺩﺷﺎﻥ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺩﺭ ﺁﻧﻬﺎ ﻫﻤﻮﺍﺭﻩ ﺗﺎ ﺃﺑﺪ ﺑﻤﺎﻧﻨﺪ‪ ،‬ﻭﻋﺪﺓ‬
‫ﺧﺪﺍﻳﺘﻌﺎﻟﻲ ﺣﻖ ﺍﺳﺖ‪ ،‬ﻭ ﻛﻴﺴﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺩﺭ ﻗﻮﻝ ﺭﺍﺳﺘﮕﻮﺗﺮ ﺑﺎﺷﺪ)‪) (122‬ﺛﻮﺍﺏ ﻭ‬
‫ﻋﻘﺎﺏ( ﺑﻪ ﺧﻮﺍﺳﺘﻪﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎﻱ ﺷﻤﺎ ﻭ ﺁﺭﺯﻭﻫﺎﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﻴﺴﺖ‪ ،‬ﻫﺮ ﻛﺲ ﻋﻤﻞ‬
‫ﺑﺪﻱ ﻛﻨﺪ ﺟﺰﺍ ﺩﺍﺩﻩ ﺷﻮﺩ ﺑﻪ ﺁﻥ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﻧﻪ ﺩﻭﺳﺘﻲ ﻳﺎﻓﺖ ﺷﻮﺩ ﻭ ﻧﻪ‬
‫ﻳﺎﻭﺭﻱ)‪ (123‬ﻭ ﻫﺮ ﻛﻪ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺷﺎﻳﺴﺘﻪ ﺑﺠﺎ ﺁﻭﺭﺩ ﺍﺯ ﻣﺮﺩ ﻭ ﻳﺎ ﺯﻥ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻤﺎﻥ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭘﺲ ﺍﻳﺸﺎﻥ ﻭﺍﺭﺩ ﺑﻬﺸﺖ ﻣﻲﺷﻮﻧﺪ ﻭ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﻧﻘﻴﺮﻱ ﺳﺘﻢ ﻧﻤﻲﺷﻮﻧﺪ‪(124).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺣﻖﺗﻌﺎﻟﻲ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﺑﺸﺮ ﻫﺸﺪﺍﺭ ﺩﺍﺩﻩ ﻛﻪ ﮔﻮﻝ ﺷﻴﻄﺎﻥ ﺭﺍ ﻧﺨﻮﺭﻧﺪ ﻭ ﺑﻪ‬
‫ﺍﻳﻤﺎﻥ ﻭ ﻋﻤﻞ ﺻﺎﻟﺢ ﺑﭙﺮﺩﺍﺯﻧﺪ ﻭ ﺑﺮﺍﻱ ﻫﺮ ﻋﻤﻠﻲ ﭘﺎﺩﺍﺵ ﻭ ﻛﻴﻔﺮﻱ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺩﺭ ﺟﻤﻠﺔ‪:‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪512‬‬

‫‪ ... ‬ﻓﺮﻣﻮﺩﻩ ﻫﻴﭻ ﺑﻪ ﺁﺭﺯﻭ ﻭ ﺍﻣﻴﺪ ﺑﻲﻋﻤﻞ ﻧﺒﺎﻳﺪﮔﻮﻝ ﺧﻮﺭﺩ ﻭﻛﺴﻲ ﺧﻮﺩ ﺭﺍ‬
‫ﻟﻮﺱ ﻧﻜﻨﺪ ﻧﻪ ﻣﺴﻠﻤﻴﻦ ﻭ ﻧﻪ ﺍﻫﻞ ﻛﺘﺎﺏ‪ ،‬ﻳﻌﻨﻲ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻱ ﺭﺍ ﻃﺒﻖ ﺧﻴﺎﻝ ﻭ ﺁﺭﺯﻭ ﺟﺰﺍ‬
‫ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻫﺮ ﻛﺲ ﻋﻤﻞ ﺑﺪﻱ ﻛﻨﺪ ﭼﻪ ﻣﺆﻣﻦ ﻭ ﭼﻪ ﻛﺎﻓﺮ ﻛﻴﻔﺮﻱ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﻛﻴﻔﺮ‬
‫ﺧﻮﺩ ﺑﺮﺳﺪ‪ ،‬ﻭ ﺟﺰ ﺧﺪﺍ‪ ،‬ﻧﻪ ﺩﻭﺳﺘﻲ ﻭ ﻧﻪ ﺧﻴﺮ ﺧﻮﺍﻫﻲ ﻭﻧﻪ ﻳﺎﺭ ﻭ ﻳﺎﻭﺭﻱ ﺑﺮﺍﻱ ﺍﺣﺪﻱ‬
‫ﺍﺳﺖ‪ ،‬ﻭﻛﺴﻲ ﺑﻬﺘﺮ ﺍﺯ ﺧﺪﺍ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻧﺶ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺯﻥ ﻭ ﻣﺮﺩ ﺩﺭ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﻓﺮﻗﻲ‬

‫ﻧﺪﺍﺭﻧﺪ ﻃﺒﻖ ﺟﻤﻠﺔ‪ .    :‬ﻭ »‪ «‬ﮔﻮﺩﺍﻟﻲ ﻳﺎ ﺷﻜﺎﻑ ﺭﻭﻱ ﻫﺴﺘﺔ ﺧﺮﻣﺎ ﻭ‬
‫ﻛﻨﺎﻳﻪ ﺍﺯ ﭼﻴﺰ ﺑﺴﻴﺎﺭ ﺍﻧﺪﻙ ﺍﺳﺖ‪.‬‬

‫‪             ‬‬

‫‪            ‬‬
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‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭﻛﻴﺴﺖ ﻛﻪ ﺩﻳﻦ ﺍﻭ ﻧﻴﻜﻮﺗﺮ ﺑﺎﺷﺪ ﺍﺯ ﺁﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﺗﺴﻠﻴﻢ ﺧﺪﺍ ﻛﻨﺪ ﻭ ﺍﺳﻼﻡ‬
‫ﺁﻭﺭﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻧﻴﻜﻮﻛﺎﺭ ﺑﺎﺷﺪ ﻭﺍﺯ ﺁﺋﻴﻦ ﻣﻌﺘﺪﻝ ﺍﺑﺮﺍﻫﻴﻢ ﭘﻴﺮﻭﻱ ﻛﻨﺪ‪ ،‬ﻭﺧﺪﺍ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﮔﺮﻓﺘﻪ ﺍﺳﺖ)‪ (125‬ﻭ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ ﻣﺤﻴﻂ ﺑﻮﺩﻩ ﺍﺳﺖ‪(126).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ‬ﺍﺯﻫﺮ ﺟﻬﺖ ﺗﺴﻠﻴﻢ ﺧﺪﺍ ﮔﺮﺩﻳﺪ‪ ،‬ﺧﺪﺍ ﭘﻴﺮﻭﻱ ﺁﺋﻴﻦ‬
‫ﺍﻭ ﺭﺍ ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﻻﺯﻡ ﻭ ﺁﺋﻴﻦ ﺍﻭ ﺭﺍ ﺟﺰء ﺁﺋﻴﻦ ﻣﺤﻤﺪص ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺍﺑﺮﺍﻫﻴﻢ‪‬‬
‫"ﻣﻨﻊ اﻟﻨﺎس ﻣﻦ ﻋﺒﺎدة اﻷوﺛﺎن‪ ،‬و ﺳﻠﻢ ﻧﻔﺴﻪ ﻟﻠﻨﻴﺮان‪ ،‬و ﺣﻀﺮ وﻟﺪﻩ ﻟﻠﻘﺮﺑﺎن‪ ،‬و ﻣﺎﻟﻪ‬
‫ﻟﻠﻀﻴﻔﺎن‪ ،‬و ﻟﺬا ﺻﺎر ﺧﻠﻴﻼ ﻟﻠﺮﺣﻤﻦ"‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﭼﮕﻮﻧﻪ ﺑﻪ ﺑﻌﻀﻲ ﺍﺯ ﺍﻧﺒﻴﺎء ﺣﺒﻴﺐ‬
‫ﻭ ﺧﻠﻴﻞ ﺧﺪﺍ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺃﻣﺎ ﭘﺴﺮ ﺧﺪﺍ ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺣﺒﻴﺐ ﻭ‬
‫ﺧﻠﻴﻞ ﺟﻨﺴﻴﺖ ﺭﺍ ﻻﺯﻡ ﻧﺪﺍﺭﺩ ﻭﻟﻲ ﺑﻨﻮ‪‬ﺕ ﺟﻨﺴﻴﺖ ﺭﺍ ﻻﺯﻡ ﺩﺍﺭﺩ‪ .‬ﺳﺒﺤﺎناﷲ ﻋﻦ اﻟﺠﻨﺴﻴﺔ‪.‬‬

‫‪           ‬‬

‫‪           ‬‬
 ‫‪513‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪        ‬‬

‫‪        ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﺯ ﺗﻮ ﻓﺘﻮﻱ ﻣﻲﻃﻠﺒﻨﺪ ﺩﺭﺑﺎﺭﺓ ﺯﻧﺎﻥ‪ ،‬ﺑﮕﻮ ﺧﺪﺍ ﺩﺭﺑﺎﺭﺓ ﺍﻳﺸﺎﻥ ﻓﺘﻮﻱ ﻣﻲﺩﻫﺪ‬
‫ﺑﺮﺍﻱ ﺷﻤﺎ ﻭ ﺁﻧﭽﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﺩ ﺑﺮ ﺷﻤﺎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﺓ ﻳﺘﻴﻤﺎﻥِ ﺯﻧﺎﻧﻲ ﻛﻪ ﺁﻧﭽﻪ ﺑﺮ‬
‫ﺍﻳﺸﺎﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻪ ﺍﻳﺸﺎﻥ ﻧﻤﻲﺩﻫﻴﺪ ﻭ ﺭﻏﺒﺖ ﺩﺍﺭﻳﺪ ﻛﻪ ﻧﻜﺎﺣﺸﺎﻥ ﻛﻨﻴﺪ ﻭ ﺩﺭﺑﺎﺭﺓ‬
‫ﻋﺎﺟﺰﺍﻥ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺩﺭﺑﺎﺭﺓ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻱ ﻳﺘﻴﻤﺎﻥ ﺑﻪ ﻋﺪﺍﻟﺖ ﻗﻴﺎﻡ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺧﻮﺑﻲ‬
‫ﺑﺠﺎ ﺁﺭﻳﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺩﺍﻧﺎﺳﺖ‪(127).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﺑﻪ ﺯﻧﺎﻥ ﻭ ﺍﻃﻔﺎﻝ ﻭ ﺩﺧﺘﺮﺍﻥ ﺍﺭﺙ ﻧﻤﻲﺩﺍﺩﻧﺪ ﺍﺭﺙ ﻣﻴﺖ ﺍﺯ‬
‫ﻛﺴﻲ ﺑﻮﺩ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺳﻮﺍﺭ ﺍﺳﺐ ﺷﻮﺩ ﻭﺑﻪ ﻣﻴﺪﺍﻥ ﻛﺎﺭﺯﺍﺭ ﺑﺮﻭﺩ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺧﺘﺮﺍﻥ ﻳﺘﻴﻢ‬
‫ﺭﺍ ﺍﮔﺮ ﺧﻮﺷﮕﻞ ﻭ ﺩﺍﺭﺍﻱ ﻣﺎﻝ ﺑﻮﺩﻧﺪ ﺗﺰﻭﻳﺞ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻣﺎﻝ ﺍﻭ ﺭﺍ ﻣﻲﺧﻮﺭﺩﻧﺪ ﻭ ﺍﮔﺮ‬
‫ﺑﺪﮔﻞ ﺑﻮﺩ ﺍﺯ ﺗﺰﻭﻳﺞ ﻣﻤﻨﻮﻉ ﻣﻲﺷﺪ ﺗﺎ ﺑﻤﻴﺮﺩ ﻭ ﻛﺴﻲ ﻧﺒﻮﺩ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺩﺍﺩﺭﺳﻲ ﻛﻨﺪ ﺗﺎ‬

‫ﺩﺭﺑﺎﺭﺓ ﺍﻳﺸﺎﻥ ﺍﺳﺘﻔﺘﺎء ﺷﺪ‪ .‬ﺟﻤﻠﺔ‪  :‬‬ ‫ﺍﻳﻨﻜﻪ ﺍﺳﻼﻡ ﺁﻣﺪ ﻭ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍص‬

‫‪ ،‬ﺩﻻﻟﺖ ﺩﺍﺭ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺣﻖ ﻓﺘﻮﻱ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻓﺘﻮﺍﻱ ﺧﺪﺍ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﮕﻮﻳﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﮕﻮﻧﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺗﻘﻠﻴﺪﻱ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ‬
‫ﻧﺒﻮﺩﻩ ﻭﺍﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﻋﺪﻩﺍﻱ ﻫﻢ ﺑﻨﺎﻡ ﻣﻔﺘﻲ ﻫﺮ ﭼﻪ ﻇﻦ ﺍﻳﺸﺎﻥ ﺭﺳﻴﺪ ﻓﺘﻮﻱ ﻣﻲﺩﻫﻨﺪ‪ .‬ﻭ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   :‬ﻫﻤﺎﻥ ﺁﻳﺎﺕ ﺍﻭﺍﺋﻞ ﺳﻮﺭﺓ ﻧﺴﺎء ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ‬
‫ﺍﺭﺙ ﺩﺧﺘﺮﺍﻥ ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺑﺪﻫﻨﺪ ﻭﺩﺧﺘﺮﺍﻥ ﻳﺘﻴﻢ ﺭﺍ ﺑﺪﻭﻥ ﺍﺫﻧﺸﺎﻥ ﻧﻜﺎﺡ ﻧﻜﻨﻨﺪ ﻭﻏﻴﺮ ﺍﺯ‬
‫ﻋﺪﺍﻟﺖ ﻛﺎﺭﻱ ﻧﻜﻨﻨﺪ‪ ،‬ﭘﺲ ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩ ﺑﻬﻢ ﻣﺮﺑﻮﻁ ﺍﺳﺖ ﻭ ﭼﻴﺰﻱ ﺳﺎﻗﻂ ﻭ ﻳﺎ‬
‫ﺗﺤﺮﻳﻒ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪            ‬‬

‫‪           ‬‬

‫‪      ‬‬

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‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪514‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﮔﺮ ﺯﻧﻲ ﺍﺯ ﺷﻮﻫﺮﺵ ﺗﺮﺱ ﻧﺎﺳﺎﺯﮔﺎﺭﻱ ﻭ ﺩﻭﺭﻱﮔﺰﻳﺪﻥ ﺩﺍﺷﺖ ﺑﺮ ﺯﻭﺟﻴﻦ‬
‫ﺑﺎﻛﻲ ﻧﻴﺴﺖ ﻛﻪ ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ ﺍﺻﻼﺡ ﻛﻨﻨﺪ ﺻﻠﺢ ﺧﻮﺑﻲ‪ ،‬ﻭ ﺍﻳﻦ ﺻﻠﺢ ﺑﻬﺘﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺨﻞ‬
‫ﺑﺠﺎﻧﻬﺎﻱ ﺁﺩﻣﻲ ﺣﺎﺿﺮ ﺷﺪﻩ‪ ،‬ﻭ ﺍﮔﺮ ﻧﻴﻜﻲ ﻛﻨﻴﺪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭ ﺑﺎﺷﻴﺪ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺁﮔﺎﻩ ﺍﺳﺖ‬
‫ﺑﻪ ﺁﻧﭽﻪ ﻋﻤﻞ ﻣﻲﻛﻨﻴﺪ‪(128).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ...   ... :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺯﻥ ﺍﺯ ﺑﻲﻣﻬﺮﻱ ﻭ‬
‫ﻳﺎ ﻃﻼﻕ ﺷﻮﻫﺮﺵ ﺑﻴﻤﻨﺎﻙ ﺍﺳﺖ ﻣﻲﺗﻮﺍﻧﺪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﻣﻬﺮﻳﺔ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺒﺨﺸﺪ ﻭ ﻳﺎ ﺍﺯ‬
‫ﺣﻖ ﻫﻤﺨﻮﺍﺑﻲ ﻭ ﻳﺎ ﺍﺯ ﻧﻔﻘﻪ ﺻﺮﻓﻨﻈﺮ ﻛﻨﺪ ﺗﺎ ﺯﻭﺝ ﺑﻪ ﺍﻋﺮﺍﺽ ﻭ ﻳﺎ ﻃﻼﻕ ﻧﭙﺮﺩﺍﺯﺩ ﺯﻳﺮﺍ‬
‫ﺑﻴﺸﺘﺮ ﺑﻲﻣﻬﺮﻱ ﻭ ﺑﻴﺪﺍﺩﮔﺮﻱ ﻣﺮﺩﺍﻥ ﺍﺯ ﺑﺨﻞ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺩﺍﺩﻥ ﻧﻔﻘﻪ ﻭ ﻳﺎ ﺣﻘﻮﻕ ﺩﻳﮕﺮ ﺑﺨﻞ‬
‫ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺯﻥ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺣﻖ ﺧﻮﺩ ﺑﮕﺬﺭﺩ ﻭ ﻣﺮﺩ ﺑﻪ ﻧﻴﻜﻲ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ ﻭ ﻋﺪﺍﻟﺖ‬
‫ﮔﺮﺍﻳﺪ ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﺍﺻﻼﺡ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫‪            ‬‬

‫‪          ‬‬
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‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺷﻤﺎ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﻫﺮﮔﺰ ﻧﻤﻲﺗﻮﺍﻧﻴﺪ ﻋﺪﺍﻟﺖ ﻛﻨﻴﺪ ﻭﺍﮔﺮﭼﻪ ﺣﺮﻳﺺ ﺑﺎﺷﻴﺪ )ﺑﻪ‬
‫ﺍﻳﻦ ﻋﺪﺍﻟﺖ(‪ ،‬ﭘﺲ ﺑﻪ ﻛﻠﻲ ﺭﻭﮔﺮﺩﺍﻥ ﻣﺸﻮﻳﺪ ﻛﻪ ﺯﻧﻲ ﺭﺍ ﺳﺮﮔﺮﺩﺍﻥ ﺭﻫﺎ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺑﻪ‬
‫ﺍﺻﻼﺡ ﻭ ﺗﻘﻮﻱ ﺑﭙﺮﺩﺍﺯﻳﺪ ﭘﺲ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ)‪ (129‬ﻭ ﺍﮔﺮ ﺍﺯ‬
‫ﻳﻜﺪﻳﮕﺮ ﺟﺪﺍ ﺷﻮﻧﺪ ﺧﺪﺍ ﻫﺮ ﻳﻚ ﺭﺍ ﺍﺯ ﺳﻌﺔ ﺭﺣﻤﺖ ﺧﻮﺩ ﺑﻲﻧﻴﺎﺯ ﻭ ﻏﻨﻲ ﻣﻲﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺧﺪﺍ ﮔﺸﺎﻳﺶﺩﻫﻨﺪﻩ ﻭ ﺣﻜﻴﻢ ﺍﺳﺖ‪(130).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩ ﺃﻣﺮ ﺑﻪ ﻋﺪﺍﻟﺖ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻫﺮﮔﺰ‬
‫ﻧﻤﻲﺗﻮﺍﻧﻴﺪ ﺑﻪ ﻋﺪﺍﻟﺖ ﻗﻴﺎﻡ ﻛﻨﻴﺪ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﻧﻔﻘﻪ ﻭ ﻛﺴﻮﻩ ﻭ ﺳﻜﻨﻲ‬
‫ﻋﺪﺍﻟﺖ ﻛﻨﻴﺪ ﻭ ﺃﻣﺎ ﻋﺪﺍﻟﺖ ﺩﺭ ﻣﻴﻞ ﻗﻠﺒﻲ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻣﻴﻞ ﻗﻠﺒﻲ ﺑﻪ ﺁﻥ ﺯﻧﻲ ﻛﻪ‬
‫ﺧﻮﺷﮕﻞ ﻭ ﺧﻮﺵﺍﺧﻼﻕ ﻣﻲﺑﺎﺷﺪ ﺑﻴﺸﺘﺮ ﻭ ﺗﺴﺎﻭﻱ ﺩﺭ ﻣﺤﺒﺖ ﻗﻠﺒﻲ ﺑﺮﺍﻱ ﺁﺩﻣﻲ ﻣﻤﻜﻦ‬
‫ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺯﻧﺎﻥ ﻣﺘﻤﺎﻣﻴﻞ ﺷﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﺍﺯ ﺩﻳﮕﺮﻱ ﺭﻭﮔﺮﺩﺍﻥ ﻭ ﺍﻭ ﺭﺍ‬
 ‫‪515‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺳﺮﮔﺮﺩﺍﻥ ﻭ ﺭﻫﺎ ﻛﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺁﻳﻪ ﺑﻴﺎﻥ ﺷﺪﻩ‪ .‬ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﺧﺎﺗﻤﺔ ﺗﻤﺎﻡ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻜﺮﺭ‬
‫ﺷﺪﻩ *ﻓَِﺈ ﱠن اﻟﻠّﻪَ َﻛﺎ َن ﺑِ ِﻪ َﻋﻠِﻴﻤﺎً&‪ *،‬ﻓَِﺈ ﱠن اﻟﻠّﻪَ َﻛﺎ َن ﺑِ َﻤﺎ ﺗَـ ْﻌ َﻤﻠُﻮ َن َﺧﺒِﻴﺮاً& ‪ *،‬ﻓَِﺈ ﱠن اﻟﻠّﻪَ َﻛﺎ َن ﻏَ ُﻔﻮراً‬
‫ﻜﻴﻤﺎً&‪َ *،‬وَﻛﺎ َن اﻟﻠّﻪُ ﻏَﻨِﻴّﺎً َﺣ ِﻤﻴﺪاً&‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬ ‫ﱠرِﺣﻴﻤﺎً&‪ *،‬وَﻛﺎ َن اﻟﻠّﻪُ و ِ‬
‫اﺳﻌﺎً ﺣ ِ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ﻣﺮﺩﺍﻥ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﺧﺪﺍ ﺑﺎ ﺍﻳﻨﻜﻪ ﺩﺍﻧﺎ ﻭ ﺑﻲﻧﻴﺎﺯ ﻭ ﺁﮔﺎﻩ ﻭ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ ﺑﺎ‬
‫ﺍﻳﻦ ﺣﺎﻝ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻥ ﻣﻬﺮﺑﺎﻥ ﻭ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﻭﺳﻌﺖﺩﻫﻨﺪﻩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺷﻤﺎ ﻛﻪ ﺳﺮﭘﺮﺳﺖ‬
‫ﺯﻧﺎﻥ ﻭ ﻳﺎ ﻳﺘﻴﻤﺎﻥ ﻣﻲﺑﺎﺷﻴﺪ ﺍﺯ ﻗﺪﺭﺕ ﺧﻮﺩ ﺳﻮءﺍﺳﺘﻔﺎﺩﻩ ﻣﻜﻨﻴﺪ ﻭ ﺩﺍﺭﺍﻱ ﮔﺬﺷﺖ ﻭ ﻣﻬﺮﺑﺎﻥ‬
‫ﺑﺎﺷﻴﺪ ﻭ ﺗﺎ ﻣﻲﺗﻮﺍﻧﻴﺪ ﺑﻪ ﺻﻠﺢ ﻭ ﺍﺻﻼﺡ ﺑﭙﺮﺩﺍﺯﻳﺪ‪.‬‬
‫‪             ‬‬

‫‪              ‬‬

‫‪              ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪ ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻭ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺤﻘﻘﺎ‬
‫)ﺑﺪﺍﻧﻴﺪ ﻛﻪ( ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﭘﻴﺶ ﺍﺯ ﺷﻤﺎ ﻭ ﺑﻪ ﺷﻤﺎ ﺳﻔﺎﺭﺵ ﻛﺮﺩﻳﻢ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻭ‬
‫ﺗﻘﻮﻱ ﭘﻴﺸﻪ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺎﻓﺮ ﺷﻮﻳﺪ) ﻭ ﻳﺎ ﻛﻔﺮﺍﻥ ﻛﻨﻴﺪ( ﭘﺲ ﺑﻄﻮﺭ ﺗﺤﻘﻴﻖ ﺍﺧﺘﺼﺎﺹ ﺑﻪ‬
‫ﺧﺪﺍ ﺩﺍﺭﺩ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺧﺪﺍ ﺑﻲﻧﻴﺎﺯ ﻭ ﺳﺘﺎﻳﺶ ﺷﺪﻩ ﻭ‬
‫ﺳﺘﻮﺩﻩ ﺍﺳﺖ)‪ (131‬ﻭﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺧﺪﺍ ﺩﺍﺭﺩ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺧﺪﺍ ﺑﺮﺍﻱ ﻭﻛﺎﻟﺖ ﻛﺎﻓﻲ ﺍﺳﺖ)‪ (132‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺷﻤﺎ ﺭﺍ ﻣﻲﺑﺮﺩ)ﻓﺎﻧﻲ ﻣﻲﻛﻨﺪ( ﺍﻱ ﻣﺮﺩﻡ‪،‬‬
‫ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺮ ﺍﻳﻦ ﺗﻮﺍﻧﺎﺳﺖ‪(133).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ‪ :‬ﷲ ﺍﺧﺘﺼﺎﺹ ﺩﺭ ﻣﻠﻜﻴﺖ ﻭ ﻣﺎﻟﻜﻴﺖ ﻭ ﺳﻠﻄﻨﺖ ﻭ ﺍﺧﺘﻴﺎﺭ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ‬
‫ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺍﺯ ﺟﻬﺖ ﻣﻠﻚ ﻭ ﺳﻠﻄﻨﺖ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﺨﺼﻮﺹ ﺧﺪﺍﻱ ﺗﻮﺍﻧﺎﺳﺖ ﻭ ﻛﺴﻲ ﺩﺭ‬
‫ﺁﻥ‪ ،‬ﺍﺧﺘﻴﺎﺭ ﻭ ﺗﺴﻠﻄﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻜﺮﺭ ﻛﺮﺩﻩ ﺗﺎ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺑﻪ‬
‫ﺍﻳﻦ ﺃﻣﺮ ﺁﺷﻨﺎ ﺳﺎﺯﺩ‪ ،‬ﻭ ﺗﺎ ﺑﻨﺪﮔﺎﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺳﺘﻢ ﻧﻜﻨﻨﺪ‪.‬‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ 516

             

          
*

              

             


*

‫ ﻫﺮ ﻛﺲ ﭘﺎﺩﺍﺵ ﺩﻧﻴﺎ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﭘﺲ )ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﺎﺷﺪ ﻛﻪ( ﻧﺰﺩﺧﺪﺍﺳﺖ‬:‫ﺗﺮﺟﻤﻪ‬

‫( ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻫﻤﻮﺍﺭﻩ ﺑﭙﺎﺩﺍﺭﻧﺪﮔﺎﻥ‬134)‫ ﻭ ﺧﺪﺍ ﺷﻨﻮﺍ ﻭ ﺑﻴﻨﺎﺳﺖ‬،‫ﭘﺎﺩﺍﺵ ﺩﻧﻴﺎ ﻭﺁﺧﺮﺕ‬
‫ ﻭ ﺍﮔﺮﭼﻪ ﺑﺮ ﺿﺮﺭ ﺧﻮﺩﺗﺎﻥ ﻳﺎ ﻭﺍﻟﺪﻳﻦ ﻭ ﻳﺎ‬،‫ ﺑﺮﺍﻱ ﺧﺪﺍ ﮔﻮﺍﻫﻲ ﺩﻫﻴﺪ‬،‫ﻋﺪﺍﻟﺖ ﺑﺎﺷﻴﺪ‬
‫ ﭘﺲ ﻫﻮﺍﻱ‬،‫ ﭘﺲ ﺧﺪﺍ ﺑﻪ ﺁﻧﺎﻥ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ‬،‫ ﺧﻮﺍﻩ ﻏﻨﻲ ﺑﺎﺷﻨﺪ ﻳﺎ ﻓﻘﻴﺮ‬،‫ﺧﻮﻳﺸﺎﻧﺘﺎﻥ ﺑﺎﺷﺪ‬
(‫ ﻭ ﺍﮔﺮ ﺑﻪ ﭘﻴﭽﺎﻧﻴﺪ) ﺍﺩﺍﻱ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺭﺍ‬،‫ﻧﻔﺲ ﺭﺍ ﭘﻴﺮﻭﻱ ﻣﻜﻨﻴﺪ ﻛﻪ ﺍﺯ ﺣﻖ ﻋﺪﻭﻝ ﻛﻨﻴﺪ‬
(135).‫ﻭ ﻳﺎ ﺍﻋﺮﺍﺽ ﻛﻨﻴﺪ ﭘﺲ ﻣﺤﻘﻘﺎ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲﻛﻨﻴﺪ ﺁﮔﺎﻩ ﺍﺳﺖ‬
‫ ﻫﺸﺪﺍﺭﺩﺍﺩﻥ ﺑﻪ ﻣﺠﺎﻫﺪﻳﻦ‬...      :‫ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬:‫ﻧﻜﺎﺕ‬
‫ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﺩﺷﺎﻥ ﺑﺮﺍﻱ ﻣﻤﻠﻜﺖﮔﻴﺮﻱ ﻭ ﻏﺎﺭﺕ ﻭ ﻏﻨﻴﻤﺖ ﻧﺒﺎﺷﺪ ﺑﻠﻜﻪ ﺑﺮﺍﻱ ﺧﺪﺍ ﻭﻧﺸﺮ‬
‫ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺧﺪﺍ ﺷﻬﺎﺩﺕ ﺑﺪﻫﻴﺪ ﻭ‬...  :‫ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‬.‫ﺩﻳﻦ ﺍﻭ ﺑﺎﺷﺪ‬
‫ ﻭ ﺩﺭ ﺷﻬﺎﺩﺕ ﻧﻈﺮ ﺑﻪ ﺛﺮﻭﺕ ﻭ ﻳﺎ ﻓﻘﺮ ﻃﺮﻑ ﻧﺪﺍﺷﺘﻪ‬،‫ﻣﺮﺍﻋﺎﺕ ﺧﻮﻳﺸﻲ ﻭ ﻧﺴﺐ ﺭﺍ ﻧﻜﻨﻴﺪ‬
.‫ﺑﺎﺷﻴﺪ ﺑﻠﻜﻪ ﺧﺪﺍ ﻭ ﺃﻣﺮ ﺍﻭ ﺭﺍ ﺍﺯ ﻫﺮ ﻛﺲ ﻭ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻣﻬﻤﺘﺮ ﺑﺪﺍﻧﻴﺪ‬

          

           

            
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             
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    

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 ‫‪517‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ ﺑﻪ ﺧﺪﺍ ﻭ ﭘﻴﻐﻤﺒﺮ ﺍﻭ ﻭ ﺍﻳﻦ ﻛﺘﺎﺑﻲ ﻛﻪ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺑﺮ‬
‫ﺭﺳﻮﻝ ﺧﻮﺩ ﻭ ﺁﻥ ﻛﺘﺎﺑﻲ ﻛﻪ ﻧﺎﺯﻝ ﻧﻤﻮﺩﻩ ﺍﺯ ﭘﻴﺶ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻭ ﻭ‬
‫ﻛﺘﺎﺑﻬﺎﻱ ﺍﻭ ﻭ ﺭﺳﻮﻻﻥ ﺍﻭ ﻭ ﺭﻭﺯ ﺟﺰﺍء ﻛﺎﻓﺮ ﺷﻮﺩ ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﮔﻤﺮﺍﻩ ﺍﺳﺖ ﮔﻤﺮﺍﻫﻲ‬
‫ﺩﻭﺭﻱ)‪ (136‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺳﭙﺲ ﻛﺎﻓﺮ ﺷﺪﻩ ﺳﭙﺲ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺳﭙﺲ‬
‫ﻛﺎﻓﺮ ﺷﺪﻩ ﺳﭙﺲ ﻛﻔﺮ ﺧﻮﺩ ﺭﺍ ﺯﻳﺎﺩ ﻛﺮﺩﻧﺪ‪ ،‬ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﺓ ﺍﻳﺸﺎﻥ ﻧﻴﺴﺖ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ‬
‫ﺭﺍﻫﻲ ﻫﺪﺍﻳﺖ ﻧﻤﻲﻛﻨﺪ)‪ (137‬ﻣﻨﺎﻓﻘﻴﻦ ﺭﺍ ﻣﮋﺩﻩ ﺩﻩ ﺑﻪ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺑﻲ ﺍﺳﺖ‬
‫ﺩﺭﺩﻧﺎﻙ‪(138).‬‬

‫ﻧﻜﺎﺕ‪ :‬ﺃﻣﺮ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺑﻪ ﺍﻳﻤﺎﻥ ﺗﺤﺼﻴﻞ ﺣﺎﺻﻞ ﺍﺳﺖ ﻭ ﻣﺤﺎﻝ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺁﻳﺔ‪ :‬‬

‫‪...  ‬‬

‫ﭼﻨﺪﻳﻦ ﻭﺟﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﻌﻀﻲ ﮔﻔﺘﻪ ﺍﻧﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺧﻄﺎﺏ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﻳﻤﺎﻥ ﺑﻪ ﻛﺘﺎﺏ ﻭ ﺭﺳﻮﻝ ﺧﻮﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻭ ﺑﻪ ﺍﻳﻦ ﺭﺳﻮﻝ ﻧﻴﺰ‬
‫ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ‪ ،‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪ ﻣﺨﺎﻃﺐ ﻣﻨﺎﻓﻘﻴﻦ ﺑﻮﺩﻩ ﻛﻪ ﺑﻪ ﺯﺑﺎﻥ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻨﺪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‬
‫ﺑﺪﻝ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ‪ ،‬ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪ ﻣﺨﺎﻃﺐ ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩﻩ‪ ،‬ﻳﻌﻨﻲ ﺩﺭ ﺍﻳﻤﺎﻥ ﺛﺎﺑﺖﻗﺪﻡ ﺑﺎﺷﻴﺪ‪،‬‬
‫ﻭ ﺑﻌﻀﻲ ﻭﺟﻮﻩ ﺩﻳﮕﺮ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻇﺎﻫﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﻄﺎﺏ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻭﺍﻗﻌﻲ ﺑﺎﺷﺪ ﻭ‬
‫ﻣﻘﺼﻮﺩ ﺑﻴﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﭼﻪ ﭼﻴﺰ ﻭﺍﺟﺐ ﺍﺳﺖ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﺭﺳﻮﻝ ﻭ ﺑﻪ ﻫﺮ ﻛﺘﺎﺑﻲ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻦ ﻗﺮﺁﻥ ﻭ ﺁﻥ ﻛﺘﺐ ﺳﺎﺑﻘﻪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺍﺻﻮﻝ‬
‫ﺩﻳﻦ ﺍﻳﻤﺎﻧﻲ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺻﻮﻝ ﺩﻳﻦ ﺭﺍ ﺧﺪﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻭ ﺍﺻﻮﻝ ﺩﻳﻦ ﻣﻨﺤﺼﺮ ﺑﻪ‬
‫ﻫﻤﻴﻦﻫﺎﺳﺖ‪ ،‬ﺳﺨﻦ ﺍﻭ ﺻﺤﻴﺢ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺩﺭ ﺃﻣﺮ ﺑﻪ ﺍﻳﻤﺎﻥ ﺭﺳﻮﻝ ﺭﺍ‬
‫ﻣﻘﺪﻡ ﺑﺮ ﻛﺘﺎﺏ ﺩﺍﺷﺘﻪ ﻭﻟﻲ ﺩﺭ ﻛﻔﺮ ﻛﺘﺐ ﺭﺍ ﻣﻘﺪﻡ ﺑﺮ ﺭﺳﻮﻻﻥ ﺩﺍﺷﺘﻪ ﻭ ﻧﻜﺘﺔ ﺁﻥ ﭼﻴﺴﺖ؟‬
‫ﺟﻮﺍﺏ ﮔﻮﻳﻴﻢ؛ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻃﺎﻟﺐ ﻫﺪﺍﻳﺖ ﺗﺤﻘﻴﻖ ﻣﻲﻛﻨﺪ ﺍﮔﺮ ﻛﺘﺎﺏ ﭘﻴﻐﻤﺒﺮﻱ ﺭﺍ ﺻﺤﻴﺢ‬
‫ﺩﺍﻧﺴﺖ ﺍﺯ ﺻﺤﺖ ﻛﺘﺎﺏ ﻭ ﻣﻄﺎﻟﺐ ﺁﻥ ﭘﻲ ﻣﻲﺑﺮﺩ ﺑﻪ ﺻﺪﻕ ﻧﺒﻮﺕ ﺍﻭ‪ ،‬ﻭ ﺍﺯ ﺻﺪﻕ ﻧﺒﻮﺕ ﺍﻭ‬
‫ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﺩ ﺑﻪ ﺧﺪﺍﻱ ﺍﻭ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻃﺮﻑ ﻛﻔﺮ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﺍﻭﻝ ﻛﻔﺮ ﺑﻪ ﺧﺪﺍ ﻣﻲﺁﻭﺭﺩ‬

‫ﺳﭙﺲ ﻛﻔﺮ ﺑﻪ ﻛﺘﺎﺏ ﻭ ﺳﭙﺲ ﻛﻔﺮ ﺑﻪ ﺭﺳﻮﻝ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ...     :‬ﺩﻻﻟﺖ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪518‬‬

‫ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻫﺮ ﻛﺲ ﻛﻔﺮ ﻭ ﺍﻳﻤﺎﻧﺶ ﺩﻣﺪﻣﻲ ﺑﺎﺷﺪ ﻳﻌﻨﻲ ﺑﻪ ﻛﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﺍﻫﻤﻴﺖ ﻧﺪﻫﺪ‬

‫ﺗﻮﺑﺔ ﺍﻭ ﺣﻘﻴﻘﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﺭﺍﻩ ﺭﺍ ﻧﻴﺎﻓﺘﻪ‪ ،‬ﻭ ﻟﺬﺍ ﺣﻖﺗﻌﺎﻟﻲ ﻓﺮﻣﻮﺩﻩ‪ ،   :‬ﻭ‬
‫ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻧﻤﻲﺁﻣﺮﺯﺩ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺧﺪﺍ ﺍﺻﻮﻝ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻥ‬
‫ﻛﺮﺩﻩ‪ ،‬ﺗﻮﺟﻪ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬

‫‪         ‬‬

‫‪             ‬‬
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‫‪    ‬‬

‫‪         ‬‬

‫‪            ‬‬
‫*‬

‫‪             ‬‬

‫‪          ‬‬

‫‪           ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺁﻧﺎﻧﻜﻪ ﻛﻔﺎﺭ ﺭﺍ ﺩﻭﺳﺘﺎﻥ ﺧﻮﺩ ﻣﻲﮔﻴﺮﻧﺪ ﺑﺠﺎﻱ ﻣﺆﻣﻨﻴﻦ‪ ،‬ﺁﻳﺎ ﻧﺰﺩ ﻛﻔﺎﺭ ﻋﺰﺕ‬
‫ﻣﻲﺟﻮﻳﻨﺪ‪ ،‬ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﻋﺰﺕ ﻣﺨﺼﻮﺹ ﺧﺪﺍﺳﺖ ﺑﺘﻤﺎﻡ ﺁﻥ)‪ (139‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺩﺭ ﺍﻳﻦ‬
‫ﻛﺘﺎﺏ ﺑﺮ ﺷﻤﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ ﻫﺮﮔﺎﻩ ﺷﻨﻴﺪﻳﺪ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻛﻔﺮﺍﻥ ﻭ ﺍﻧﻜﺎﺭ ﻭﺍﺳﺘﻬﺰﺍء ﻣﻲﺷﻮﺩ‬
‫ﭘﺲ ﺑﺎ ﺍﻳﺸﺎﻥ ﻧﻨﺸﻴﻨﻴﺪ ﺗﺎ ﺑﻪ ﺳﺨﻨﻲ ﺩﻳﮕﺮ ﺑﭙﺮﺩﺍﺯﻧﺪ ﻭ ﺍﮔﺮﻧﻪ ﺑﻲﺗﺮﺩﻳﺪ ﺷﻤﺎ ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ‬
‫ﻣﺎﻧﻨﺪ ﺍﻳﺸﺎﻧﻴﺪ‪ ،‬ﺑﺮﺍﺳﺘﻲ ﺧﺪﺍ ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﻛﻔﺎﺭ ﺭﺍ ﺩﺭ ﺩﻭﺯﺥ ﺟﻤﻊ ﻣﻲﻛﻨﺪ)‪ (140‬ﻛﺴﺎﻧﻲ ﻛﻪ‬
‫ﺑﻪ ﺷﻤﺎ ﭼﺸﻢ ﺩﻭﺧﺘﻪﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﺍﺯ ﺧﺪﺍ ﭘﻴﺮﻭﺯﻱ ﺭﺳﺪ ﮔﻮﻳﻨﺪ ﺁﻳﺎ ﻣﺎ ﺑﺎ ﺷﻤﺎ‬
‫ﻧﺒﻮﺩﻳﻢ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﻧﺼﻴﺒﻲ ﺑﺎﺷﺪ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻳﺎ ﻣﺎ ﺑﺮ ﺷﻤﺎ ﺍﺳﺘﻴﻼ ﻧﺪﺍﺷﺘﻴﻢ ﻭ ﺷﻤﺎ ﺭﺍ ﺍﺯ‬
‫ﮔﺰﻧﺪ ﻣﺆﻣﻨﻴﻦ ﺑﺎﺯﻧﺪﺍﺷﺘﻴﻢ‪ ،‬ﭘﺲ ﺧﺪﺍ ﺣﻜﻢ ﻣﻲﻛﻨﺪ ﺑﻴﻦ ﺷﻤﺎ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﻭ ﻫﺮﮔﺰ ﺧﺪﺍ‬
‫ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺑﺮﺍﻱ ﻛﺎﻓﺮﺍﻥ ﺭﺍﻫﻲ ﺑﺮ ﺿﺮﺭ ﻣﺆﻣﻨﻴﻦ‪(141).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﭼﻮﻥ ﻣﺸﺮﻛﻴﻦ ﻣﻜﻪ ﺩﺭ ﻣﺠﺎﻟﺲ ﺧﻮﺩ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺁﻳﺎﺕ ﺁﻥ ﺍﺳﺘﻬﺰﺍء ﻣﻲﻛﺮﺩﻧﺪ‬
‫ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ 68‬ﻓﺮﻣﻮﺩﻩ‪:‬‬
 ‫‪519‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫‪          ‬‬ ‫‪‬‬
‫)اﻧﻌﺎم‪(۶۸ :‬‬ ‫‪   ‬‬
‫ﺳﭙﺲ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﻴﺰ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻳﻬﻮﺩ ﻫﻤﻴﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺧﺪﺍ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ‬

‫ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻣﻨﺎﻓﻘﺎﻥ ﺑﺮﺍﻱ ﻋﺰﺕ ﻃﻠﺒﻲ ﺑﺎ ﻳﻬﻮﺩ ﺩﻭﺳﺘﻲ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪  :‬‬

‫‪ ...  ‬ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ‪ ،‬ﻳﻌﻨﻲ ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ‪ ،‬ﺩﺳﺘﻮﺭ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ ﺑﺎ ﭼﻨﻴﻦ‬
‫ﺍﺳﺘﻬﺰﺍءﻛﻨﻨﺪﮔﺎﻥ ﻣﺠﺎﻟﺴﺖ ﻧﻜﻨﻴﺪ‪ ،‬ﻭ ﺇﻟّﺎ ﺷﻤﺎ ﻭ ﻣﻨﺎﻓﻘﻴﻦ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻛﻔﺎﺭﻳﺪ‪ ،‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ‬
‫ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺩﺭ ﻣﺠﻠﺴﻲ ﻛﻪ ﺑﻪ ﻗﺮﺁﻥ ﺗﻮﻫﻴﻦ ﻣﻲﺷﻮﺩ ﺑﻨﺸﻴﻨﺪ‪ ،‬ﻭ ﺭﺍﺿﻲ ﺑﺎﺷﺪ ﻛﺎﻓﺮ ﺍﺳﺖ‪،‬‬
‫ﺍﮔﺮ ﻣﻮﺣﺪﻳﻦ ﺩﺭ ﻣﻜﻪ ﺑﺎ ﻣﺸﺮﻛﻴﻦ ﻣﻲﻧﺸﺴﺘﻨﺪ ﻧﺎﭼﺎﺭ ﺑﻮﺩﻧﺪ ﺃﻣﺎ ﻣﻨﺎﻓﻘﻴﻦ ﻣﺪﻳﻨﻪ ﻧﺎﭼﺎﺭ ﻧﺒﻮﺩﻧﺪ‬
‫ﻛﻪ ﺑﺎ ﻳﻬﻮﺩ ﻣﺠﺎﻟﺴﺖ ﻛﻨﻨﺪ ﭘﺲ ﭼﻮﻥ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ ﺩﺭ ﻣﺠﻠﺲ ﺍﺳﺘﻬﺰﺍء ﺍﻳﺸﺎﻥ ﻧﺸﺴﺘﻨﺪ‬
‫ﻣﺎﻧﻨﺪ ﺍﻳﺸﺎﻥ ﻛﺎﻓﺮﻧﺪ‪ ،‬ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺻﻔﺎﺕ ﻣﻨﺎﻓﻘﻴﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻣﺴﻠﻤﻴﻦ ﻏﻠﺒﻪ ﻛﻨﻨﺪ‬
‫ﻭ ﭘﻴﺮﻭﺯﻱ ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﺎﺷﺪ ﺧﻮﺩ ﺭﺍ ﻣﻲﭼﺴﺒﺎﻧﻨﺪ ﻛﻪ ﻣﺎ ﻫﻢ ﺑﺎ ﺷﻤﺎﻳﻴﻢ‪ ،‬ﻭ ﺍﮔﺮ ﻛﻔﺎﺭ ﺑﻬﺮﻩﺍﻱ‬
‫ﺑﺒﺮﻧﺪ ﺑﻪ ﻛﻔﺎﺭ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﻃﺮﻓﺪﺍﺭ ﺷﻤﺎ ﺑﻮﺩﻩ ﻭ ﺷﺮ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺍﺯ ﺷﻤﺎ ﺩﻭﺭ ﻣﻲﻛﺮﺩﻳﻢ‪ ،‬ﻭ‬
‫ﻣﺎ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺩﺧﻮﻝ ﺩﺭ ﺍﺳﻼﻡ ﺑﺎﺯﺩﺍﺷﺘﻴﻢ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﻲﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﺍﺳﻼﻡ ﻓﺎﻳﺪﻩ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﻭﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،  ... :‬ﺣﻜﻢ ﺧﺪﺍﺳﺖ ﺑﻴﻦ ﻣﺆﻣﻨﻴﻦ ﻭﻣﻨﺎﻓﻘﻴﻦ‪ .‬ﻭ ﺟﻤﻠﺔ‬

‫‪ ...    ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﻔﺎﺭ ﺍﺯ ﻧﻈﺮ ﺣﺠﺖ ﻭ ﺩﻟﻴﻞ ﻏﻠﺒﻪ ﺑﺮ ﻣﺴﻠﻤﻴﻦ‬
‫ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﺒﻴﻼً ﺭﺍﻩ ﺍﺳﺘﺪﻻﻝ ﻭ ﺣﺠﺖ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﮕﻮﻳﻴﻢ ﺑﻪ ﻫﻴﭻ‬
‫ﻭﺟﻪ ﻭ ﺑﻪ ﻫﻴﭻ ﻃﺮﻳﻘﻲ ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﺑﺮ ﺿﺮﺭﻣﺴﻠﻤﻴﻦ ﺍﻗﺪﺍﻡ ﻛﻨﺪ‪ ،‬ﺑﻪ ﺷﺮﻃﻲ ﻛﻪ ﻣﺴﻠﻤﻴﻦ‬
‫ﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﻨﺪ ﺣﻘﻴﻘﺘﺎ ﻧﻪ ﺍﺳﻤﺎً‪.‬‬

‫‪          ‬‬

‫‪           ‬‬
‫*‬

‫‪              ‬‬
‫*‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪520‬‬

‫‪            ‬‬

‫‪           ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﺪﺭﺳﺘﻴﻜﻪ ﻣﻨﺎﻓﻘﻴﻦ ﺑﺎ ﺧﺪﺍ ﺧﺪﻋﻪ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﺪﺍ ﺟﺰﺍﺩﻫﻨﺪﺓ ﺁﻧﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﭼﻮﻥ ﺑﻪ ﻧﻤﺎﺯ ﺍﻳﺴﺘﻨﺪ ﺑﻪ ﻛﺴﺎﻟﺖ ﺑﺎﻳﺴﺘﻨﺪ‪ ،‬ﺑﻪ ﻣﺮﺩﻡ ﺧﻮﺩﻧﻤﺎﻳﻲ ﻣﻲﻛﻨﻨﺪ)ﺭﻳﺎﻛﺎﺭﻧﺪ( ﻭ ﺧﺪﺍ ﺭﺍ‬
‫ﻳﺎﺩ ﻧﻤﻲﻛﻨﻨﺪ ﻣﮕﺮ ﺍﻧﺪﻛﻲ)‪ (142‬ﻣﺮﺩﺩﻧﺪ ﺑﻴﻦ ﻛﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﻧﻪ ﺑﺴﻮﻱ ﺍﻳﺸﺎﻧﻨﺪ ﻭ ﻧﻪ ﺑﺴﻮﻱ‬
‫ﺁﻧﺎﻥ‪ ،‬ﻭ ﻫﺮ ﻛﻪ ﺭﺍ ﺧﺪﺍ ﮔﻤﺮﺍﻩ ﻛﻨﺪ ﺑﺮﺍﻳﺶ ﺭﺍﻫﻲ ﻧﺨﻮﺍﻫﻲ ﻳﺎﻓﺖ)‪ (143‬ﺍﻱ ﻣﺆﻣﻨﻴﻦ ﻛﻔﺎﺭ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﻧﮕﻴﺮﻳﺪ ﺑﻪ ﺟﺎﻱ ﻣﺆﻣﻨﻴﻦ‪ ،‬ﺁﻳﺎ ﻣﻲﺧﻮﺍﻫﻴﺪ ﺑﺮﺍﻱ ﺧﺪﺍ ﺣﺠﺘﻲ ﺭﻭﺷﻦ ﺑﺮ ﺿﺮﺭ ﺧﻮﺩ‬
‫ﻗﺮﺍﺭ ﺩﻫﻴﺪ)‪ (144‬ﺑﺮﺍﺳﺘﻴﻜﻪ ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ ﭘﺴﺖﺗﺮﻳﻦ ﺩﺭﺟﺔ ﺍﺯ ﺁﺗﺸﻨﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻳﺎﻭﺭﻱ‬
‫ﻧﺨﻮﺍﻫﻲ ﻳﺎﻓﺖ)‪ (145‬ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺗﻮﺑﻪ ﻛﻨﻨﺪ ﻭ ﺍﺻﻼﺡ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﭼﻨﮓ ﺯﻧﻨﺪ ﻭ ﺩﻳﻦ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺧﺪﺍ ﺧﺎﻟﺺ ﻧﻤﺎﻳﻨﺪ ﭘﺲ ﺍﻳﺸﺎﻥ ﺑﺎ ﻣﺆﻣﻨﺎﻧﻨﺪ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺯﻭﺩﻱ ﺧﺪﺍ ﺑﻪ‬
‫ﻣﺆﻣﻨﻴﻦ ﺃﺟﺮ ﺑﺰﺭﮔﻲ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪(146).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻨﺎﻓﻖ ﻳﻌﻨﻲ ﻛﺎﻓﺮ ﻣﺴﻠﻤﺎﻥ ﻧﻤﺎ‪ ،‬ﻭ ﺁﻧﻘﺪﺭ ﻛﻪ ﻣﻨﺎﻓﻘﻴﻦ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﺩﻳﻦ‬
‫ﺧﺪﺍ ﺧﻴﺎﻧﺖ ﻭ ﺁﺯﺍﺭ ﻛﺮﺩﻧﺪ ﻛﻔﺎﺭ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﮔﻮﻳﻨﺪ ﻳﻜﻲ ﺍﺯ ﻣﻨﺎﻓﻘﻴﻦ ﻣﺰﺍﺣﻢ ﺭﺳﻮﻝ ﺧﺪﺍص‬
‫ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﺑﻲ ﺑﻮﺩ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺭﺳﻮﻝ ﺧﺪﺍص ﺑﻪ ﻣﺪﻳﻨﻪ‪ ،‬ﺑﺮﺍﻱ ﺭﻳﺎﺳﺖ ﺷﻬﺮ ﻣﺪﻳﻨﻪ‬
‫ﻛﺎﻧﺪﻳﺪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺗﺎﺟﻲ ﺍﺯ ﺯﺭﺳﺮﺥ ﺑﺮﺍﻳﺶ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺟﻬﺖ ﺭﻳﺎﺳﺖ ﺧﻮﺩ ﺍﺯ‬
‫ﭘﻴﺮﻭﺍﻧﺶ ﭘﻴﻤﺎﻥ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺃﻣﺎ ﭼﻮﻥ ﭘﻴﺎﻣﺒﺮﺧﺪﺍص ﻭﺍﺭﺩ ﻣﺪﻳﻨﻪ ﺷﺪ ﻭ ﻋﺪﺓ ﺯﻳﺎﺩﻱ ﺑﻪ ﺍﻭ‬
‫ﮔﺮﻭﻳﺪﻧﺪ ﻭ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻜﺎﺭﺷﻜﻨﻲ ﺍﻗﺪﺍﻡ ﻛﺮﺩ‪ ،‬ﭼﻮﻥ ﺩﻳﺪ ﻧﺘﻴﺠﻪ ﻧﺪﺍﺭﺩ ﺁﻣﺪ ﻣﺴﻠﻤﺎﻥ ﺷﺪ‬
‫ﻭ ﺩﺭ ﭘﻨﻬﺎﻥ ﺩﺳﺖ ﺍﺯ ﺩﺳﻴﺴﻪﺑﺎﺯﻱ ﺑﺮﻧﺪﺍﺷﺖ‪ ،‬ﺑﻪ ﻳﻬﻮﺩﻳﺎﻥ ﻣﺪﻳﻨﻪ ﻭ ﻣﺸﺮﻛﻴﻦ ﻣﻜﻪ ﻣﻲﮔﻔﺖ‬
‫ﺑﻈﺎﻫﺮ ﺑﺎ ﻣﺤﻤﺪ ﻭ ﺩﺭ ﺑﺎﻃﻦ ﺑﺎ ﺷﻤﺎﻳﻢ‪ ،‬ﻭ ﺣﺘﻲ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﺟﻨﮕﻬﺎ ﺑﺎ ﭘﻴﻐﻤﺒﺮ ﻣﻲﺁﻣﺪ ﻭﻟﻲ‬
‫ﺑﻪ ﺗﻀﻌﻴﻒ ﻗﻠﻮﺏ ﻭﺑﺮﻫﻢﺯﺩﻥ ﻣﺴﻠﻤﻴﻦ ﻣﻲﭘﺮﺩﺍﺧﺖ ﺑﻪ ﺣﺪﻱ ﻛﻪ ﺩﺭ ﻏﺰﻭﺓ ﺑﻨﻲﺍﻟﻤﺼﻄﻠﻖ‬
‫ﻭﻣﺮﺍﺟﻌﺖ ﺑﻪ ﻣﺪﻳﻨﻪ‪ ،‬ﺩﺭﻭﻏﻲ ﺑﺮﺍﻱ ﻋﺎﻳﺸﻪ ﺳﺎﺧﺖ ﻭﺑﺎ ﺳﺎﻳﺮ ﻣﻨﺎﻓﻘﻴﻦ ﻧﺸﺮ ﺩﺍﺩ ﻛﻪ ﺁﻳﺎﺕ‬
 ‫‪521‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﭘﻨﺠﻢ‬

‫ﺗﻄﻬﻴﺮ ﻋﺎﻳﺸﻪ ﺩﺭ ﺳﻮﺭﺓ ﻧﻮﺭ ﺍﺳﺖ‪ .‬ﺑﻬﺮ ﺣﺎﻝ ﺍﻭ ﻭ ﻳﺎ ﺳﺎﻳﺮ ﻣﻨﺎﻓﻘﻴﻦ ﻣﺴﺠﺪﻱ ﺳﺎﺧﺘﻨﺪ‬
‫ﻭﺧﻮﺍﺳﺘﻨﺪ ﺭﺳﻮﻝ ﺧﺪﺍص ﺭﺍ ﺁﻧﺠﺎ ﺑﺮﻧﺪ‪ ،‬ﺧﻄﺎﺏ ﺭﺳﻴﺪ ﺁﻧﺠﺎ ﻣﺮﻭ ﻛﻪ ﺩﺭ ﺁﻳﺔ ‪ 108‬ﺳﻮﺭﺓ‬
‫ﺗﻮﺑﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ ،‬ﻭ ﺩﺭ ﺳﻮﺭﺓ ﻣﻨﺎﻓﻘﻴﻦ ﻧﻴﺰ ﺫﻛﺮﻱ ﺍﺯ ﺁﺯﺍﺭ ﻣﻨﺎﻓﻘﻴﻦ ﺷﺪﻩ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪،‬‬
‫ﺑﻲﺟﻬﺖ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ ،      :‬ﻭ ﺩ‪‬ﺭ‪‬ﻙ ﺑﻪ ﻣﻌﻨﻲ‬
‫ﺩﺭﺟﻪ ﺍﺳﺖ‪ ،‬ﺃﻣﺎ ﻟﻐﺖ ﺩﺭﺟﻪ ﺑﺮﺍﻱ ﺗﺮﻗﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻭ ﺩﺭﻙ ﺑﺮﺍﻱ ﺗﻨﺰﻝ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻠﺔ‪ ،    :‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻣﻨﺎﻓﻖ ﻭﺍﻗﻌﺎ ﺍﺯ ﺩﻭﺭﻭﻳﻲ‬
‫ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ ﻭ ﺧﺎﻟﺼﺎ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺧﺪﺍ ﺣﻔﻆ ﻛﻨﺪ ﺗﻮﺑﺔ ﺍﻭ ﻗﺒﻮﻝ ﺍﺳﺖ ﻭ ﺇﻻ ﻓﻼ‪.‬‬
 ‫‪523‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺷﺸﻢ‬

‫‪            ‬‬
‫*‬

‫‪              ‬‬
‫*‬

‫‪             ‬‬
‫*‬

‫‪         ‬‬

‫‪         ‬‬

‫‪          ‬‬
‫*‬ ‫*‬

‫‪          ‬‬

‫‪     ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﭼﻪ ﺑﻜﻨﺪ ﺧﺪﺍ ﺑﻪ ﻋﺬﺍﺏ ﺷﻤﺎ)ﺑﺮﺍﻱ ﭼﻪ ﺷﻤﺎ ﺭﺍ ﻋﺬﺍﺏ ﻛﻨﺪ( ﺍﮔﺮ ﺷﻜﺮﮔﺰﺍﺭ ﻭ‬
‫ﻣﺆﻣﻦ ﺑﺎﺷﻴﺪ ﻭ ﺧﺪﺍ ﺳﭙﺎﺳﮕﺰﺍﺭ ﺩﺍﻧﺎﺳﺖ)‪ (147‬ﺧﺪﺍ ﺩﻭﺳﺖ ﻧﻤﻲﺩﺍﺭﺩ ﺑﺪﮔﻔﺘﻦ ﺑﻪ ﺁﺷﻜﺎﺭﺍ‬
‫ﺭﺍ ﻣﮕﺮ ﺍﺯ ﻛﺴﻴﻜﻪ ﺑﻪ ﺍﻭ ﺳﺘﻢ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺷﻨﻮﺍﻱ ﺩﺍﻧﺎﺳﺖ)‪ (148‬ﺍﮔﺮ ﻛﺎﺭ ﺧﻴﺮﻱ ﺭﺍ‬
‫ﺁﺷﻜﺎﺭﺍ ﻭ ﻳﺎ ﭘﻨﻬﺎﻥ ﻛﻨﻴﺪ ﻭ ﻳﺎ ﺍﺯ ﺑﺪﻱ ﺑﮕﺬﺭﻳﺪ ﭘﺲ ﺑﺪﻭﻥ ﺷﻚ ﺧﺪﺍ ﻋﻔﻮﻛﻨﻨﺪﺓ‬
‫ﺗﻮﺍﻧﺎﺳﺖ)‪ (149‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻻﻥ ﺍﻭ ﻛﺎﻓﺮ ﻣﻲﺷﻮﻧﺪ ﻭ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﻴﻦ‬
‫ﺧﺪﺍ ﻭ ﺭﺳﻮﻻﻥ ﺍﻭ ﺟﺪﺍﻳﻲ ﺍﻓﻜﻨﻨﺪ ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﺑﻪ ﺑﻌﻀﻲ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻳﻢ ﻭ ﺑﻪ ﺑﻌﻀﻲ ﻛﻔﺮ‬
‫ﻣﻲﻭﺭﺯﻳﻢ ﻭ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﻴﻦ ﺍﻳﻦ ﺍﻳﻤﺎﻥ ﻭﻛﻔﺮ ﺭﺍﻫﻲ ﺑﮕﻴﺮﻧﺪ)‪ (150‬ﺁﻧﺎﻥ ﺧﻮﺩ ﻛﺎﻓﺮﻧﺪ ﺩﺭ‬
‫ﺣﻘﻴﻘﺖ‪ ،‬ﻭﻣﻬﻴﺎ ﻛﺮﺩﻩﺍﻳﻢ ﺑﺮﺍﻱ ﻛﺎﻓﺮﺍﻥ ﻋﺬﺍﺏ ﺧﻮﺍﺭﻛﻨﻨﺪﻩﺍﻱ)‪ (151‬ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﺭﺳﻮﻻﻥ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺟﺪﺍﻳﻲ ﺑﻴﻦ ﺁﻧﺎﻥ ﻧﻴﻔﻜﻨﻨﺪ ﺑﻪ ﺯﻭﺩﻱ ﺍﺟﺮﺷﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ ﻭ‬
‫ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﺓ ﺭﺣﻴﻢ ﺍﺳﺖ‪(152).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻛﻠﻤﺔ ‪ ‬ﺩﺭ ﺟﻤﻠﺔ‪ ...   :‬ﺑﻌﻀﻲ ﺧﻴﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻧﺎﻓﻴﻪ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﺑﺎﻳﺪ‬
‫ﺍﺳﺘﻔﻬﺎﻣﻴﻪ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻣﺎ ﺫﻛﺮ ﻛﺮﺩﻳﻢ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺷﺎﻛﺮ ﻭ ﺳﭙﺎﺳﮕﺰﺍﺭ ﺍﺳﺖ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺟﺰﺍﻱ ﺷﺎﻛﺮﺍﻥ ﺭﺍ ﺧﻮﺏ ﻣﻲﺩﻫﺪ ﭼﻮﻥ ﺷﺎﻛﺮ ﺍﺯ ﺻﻔﺎﺕ ﻓﻌﻞ ﺍﺳﺖ‪ .‬ﻧﻜﺎﺕ‬
‫ﺩﻳﮕﺮ ﺁﻧﻜﻪ ﻳﻬﻮﺩﻳﺎﻥ ﺧﺮﺍﻓﺎﺕ ﻭ ﺍﺑﺎﻃﻴﻞ ﺯﻳﺎﺩﻱ ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻨﻜﻪ ﻣﻲﮔﻔﺘﻨﺪ ﻣﺎ ﺑﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪524‬‬

‫ﺑﻌﻀﻲ ﺍﺯ ﺃﻧﺒﻴﺎء ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻳﻢ ﻭ ﺑﻪ ﺑﻌﺾ ﺩﻳﮕﺮﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻳﻢ‪ ،‬ﻭ ﺍﻳﻦ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪،‬‬
‫ﺯﻳﺮﺍ ﺍﮔﺮ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺭﺍ ﺭﺍﺳﺘﮕﻮ ﻭ ﻣﺄﻣﻮﺭ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻣﻲﺩﺍﻧﻴﺪ ﺑﺎﻳﺪ ﺑﻪ ﻫﻤﻪ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ‬
‫ﻭ ﺍﮔﺮ ﺩﺭﻭﻏﮕﻮ ﻣﻲﺩﺍﻧﻴﺪ ﺑﺎﻳﺪ ﺑﻪ ﻫﻴﭻ ﻛﺪﺍﻡ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﻣﻌﺠﺰﻩ ﻧﺒﻮﺕ ﻛﺴﻲ‬
‫ﺛﺎﺑﺖ ﺷﺪ ﺑﺎﻳﺪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺮﻫﺎﻧﻲ ﺍﺳﺖ ﻋﻘﻠﻲ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺮﺧﻼﻑ ﺍﻳﻦ‬
‫ﺑﮕﻮﻳﺪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻛﺎﻓﺮ ﺣﻘﻴﻘﻲ ﺩﺍﻧﺴﺘﻪ ﻣﺎﻧﻨﺪ ﺑﻌﻀﻲ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻛﻪ ﺑﻪ ﺑﻌﻀﻲ ﺍﺯ ﺁﻳﺎﺕ‬
‫ﻗﺮﺁﻥ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫‪            ‬‬

‫‪            ‬‬

‫‪            ‬‬
‫‪‬‬

‫‪         ‬‬
‫*‬

‫‪          ‬‬
‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﺯ ﺗﻮ ﺳﺆﺍﻝ ﻣﻲﻛﻨﻨﺪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻛﺘﺎﺑﻲ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻛﻨﻲ‪ ،‬ﭘﺲ‬
‫ﺑﻪ ﺗﺤﻘﻴﻖ ﺍﺯ ﻣﻮﺳﻲ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺍﻳﻦ ﺳﺆﺍﻝ ﻛﺮﺩﻧﺪ ﭘﺲ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻣﺎ ﺁﺷﻜﺎﺭﺍ ﻧﺸﺎﻥ‬
‫ﺩﻩ‪ ،‬ﭘﺲ ﺻﺎﻋﻘﺔ ﻋﺬﺍﺏ ﺍﻳﺸﺎﻥ ﺭﺍ ﮔﺮﻓﺖ ﺑﻮﺍﺳﻄﺔ ﺳﺘﻤﺸﺎﻥ‪ ،‬ﺳﭙﺲ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﺩﻟﻴﻠﻬﺎﻱ ﺭﻭﺷﻦ ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻣﺪ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﭘﺲ ﻋﻔﻮ ﻛﺮﺩﻳﻢ ﺍﺯ ﺁﻥ‪ ،‬ﻭ ﺑﻪ ﻣﻮﺳﻲ ﺳﻠﻄﻨﺖ‬
‫ﺁﺷﻜﺎﺭﺍ ﻭ ﺣﺠﺘﻲ ﭘﻴﺪﺍ ﺩﺍﺩﻳﻢ)‪ (153‬ﻭ ﺑﺎﻻﻱ ﺳﺮﺷﺎﻥ ﻃﻮﺭ ﺭﺍ ﺑﺮﺩﻳﻢ ﺑﺴﺒﺐ ﭘﻴﻤﺎﻧﺸﺎﻥ ﻭ‬
‫ﮔﻔﺘﻴﻢ ﺩﺭ ﺣﺎﻝ ﺗﻮﺍﺿﻊ ﻭﺍﺭﺩ ﺁﻥ ﺩﺭﺏ ﺷﻮﻳﺪ‪ ،‬ﻭ ﮔﻔﺘﻴﻢ ﺩﺭ ﺷﻨﺒﻪ ﺗﺠﺎﻭﺯ ﻧﻜﻨﻴﺪ ﻭ ﮔﺮﻓﺘﻴﻢ ﺍﺯ‬
‫ﺍﻳﺸﺎﻥ ﭘﻴﻤﺎﻥ ﻣﺤﻜﻤﻲ‪(154).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺟﻤﻠﺔ ﺧﺮﺍﻓﺎﺕ ﻳﻬﻮﺩ ﺍﻳﺮﺍﺩﻫﺎﻱ ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻠﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭﺧﻮﺍﺳﺘﻬﺎﻱ ﺑﻲﻣﻮﺭﺩ‬
‫ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﺟﻤﻠﻪ ﻣﺎﻧﻨﺪ ﻣﺸﺮﻛﻴﻦ ﻣﻲﮔﻔﺘﻨﺪ ﺑﺮﺍﻱ ﻣﺎ ﻛﺘﺎﺑﻲ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻧﺎﺯﻝ ﻛﻦ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺎ ﺧﺪﺍ ﻛﺘﺎﺑﻲ ﺑﻔﺮﺳﺘﺪ‪ ،‬ﺧﺪﺍ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺍﻳﻨﺎﻥ ﺍﺯ ﻣﻮﺳﻲ ﺑﺎﻃﻠﻬﺎﻱ ﺑﺰﺭﮔﺘﺮﻱ‬
‫ﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﮔﻔﺘﻨﺪ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻣﺎ ﻧﺸﺎﻥ ﺩﻩ‪ ،‬ﻛﻪ ﺻﺎﻋﻘﻪ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻫﻤﻪ ﻣﺮﺩﻧﺪ‪ .‬ﻭﺩﻳﮕﺮ‬
‫ﺍﻳﻨﻜﻪ ﻣﻮﺳﻲ ﺭﺍ ﮔﺬﺍﺷﺘﻨﺪ ﻭﺭﻓﺘﻨﺪ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﻲ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺑﻪ‬
 525 – ‫( ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ‬4) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺷﺸﻢ‬

‫ﭘﻴﻤﺎﻧﻬﺎﻱ ﺧﻮﺩ ﻋﻤﻞ ﻧﻜﺮﺩﻧﺪ ﺗﺎ ﺧﺪﺍ ﻛﻮﻩ ﻃﻮﺭ ﺭﺍ ﺑﺎﻻﻱ ﺳﺮ ﺍﻳﺸﺎﻥ ﺁﻭﺭﺩ ﺗﺎ ﺑﺘﺮﺳﻨﺪ ﻭﺑﻪ‬
‫ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻓﺮﻣﻮﺩ ﺍﺯ ﺩﺭﺏ ﻛﻪ ﻭﺍﺭﺩ ﻣﻲﺷﻮﻳﺪ‬،‫ﭘﻴﻤﺎﻥ ﺧﻮﺩ ﻋﻤﻞ ﻛﻨﻨﺪ‬
‫ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩ ﺭﻭﺯ ﺷﻨﺒﻪ ﺗﻌﻄﻴﻞ ﻛﻨﻴﺪ ﻭ ﺑﺪﻧﺒﺎﻝ ﻋﺒﺎﺩﺕ‬.‫ﻣﺘﻮﺍﺿﻊ ﺑﺎﺷﻴﺪ ﮔﻮﺵ ﻧﺪﺍﻧﺪ‬
.‫ﺭﻭﻳﺪ ﻧﻜﺮﺩﻧﺪ‬

          

            
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           
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              

                 
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              
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           
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          
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           
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

‫ ﭘﺲ ﺑﻮﺍﺳﻄﺔ ﭘﻴﻤﺎﻥﺷﻜﻨﻲ ﺍﻳﺸﺎﻥ ﻭ ﻛﻔﺮﺷﺎﻥ ﺑﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻭ ﻛﺸﺘﻦ ﺍﻳﺸﺎﻥ‬:‫ﺗﺮﺟﻤﻪ‬

‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ ﺑﻪ ﻏﻴﺮ ﺣﻖ ﻭ ﺑﺴﺒﺐ ﻗﻮﻟﺸﺎﻥ ﻛﻪ ﺩﻟﻬﺎﻱ ﻣﺎ ﺩﺭ ﻏﻼﻑ ﺍﺳﺖ )ﭼﻴﺰﻱ ﺑﻪ ﺁﻥ‬
‫ﻧﻤﻲﺭﺳﺪ( ﺑﻠﻜﻪ ﺧﺪﺍ ﻣﻬﺮ ﺯﺩﻩ ﺑﺮ ﺩﻟﻬﺎﻱ ﺍﻳﺸﺎﻥ ﺑﻮﺍﺳﻄﺔ ﻛﻔﺮﺷﺎﻥ ﭘﺲ ﺍﻳﻤﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ‬
‫( ﻭ‬156)‫( ﻭ ﺑﻮﺍﺳﻄﺔ ﻛﻔﺮﺷﺎﻥ ﻭ ﮔﻔﺘﺎﺭﺷﺎﻥ ﺑﺮ ﻣﺮﻳﻢ ﺗﻬﻤﺖ ﺑﺰﺭگ ﺭﺍ‬155) ‫ﻣﮕﺮ ﺍﻧﺪﻛﻲ‬
‫ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻭ ﺭﺍ‬،‫ﮔﻔﺘﺎﺭﺷﺎﻥ ﻛﻪ ﻣﺎ ﻛﺸﺘﻴﻢ ﻣﺴﻴﺢ ﻋﻴﺴﻲ ﭘﺴﺮ ﻣﺮﻳﻢ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ‬
‫ ﻭ ﻣﺤﻘﻘﺎ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻗﺘﻞ ﺍﻭ‬،‫ﻧﻜﺸﺘﻨﺪ ﻭ ﺑﻪ ﺩﺍﺭ ﻧﻴﺎﻭﻳﺨﺘﻨﺪ ﻭﻟﻴﻜﻦ ﺍﺷﺘﺒﺎﻩ ﺷﺪﻩ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ‬
‫ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻋﻠﻤﻲ ﺑﻪ ﺁﻥ ﻧﻴﺴﺖ ﻣﮕﺮ ﭘﻴﺮﻭﻱ‬،‫ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ ﺍﻟﺒﺘﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﺷﻚ ﺍﻧﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪526‬‬

‫ﮔﻤﺎﻥ‪ ،‬ﻭ ﻳﻘﻴﻨﺎ ﺍﻭ ﺭﺍ ﻧﻜﺸﺘﻨﺪ)‪ (157‬ﺑﻠﻜﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺎﻻ ﺑﺮﺩ ﺑﺴﻮﻱ ﺧﻮﺩ‪ ،‬ﻭ ﺧﺪﺍ ﻋﺰﻳﺰ‬
‫ﻭﺣﻜﻴﻢ ﺍﺳﺖ)‪ (158‬ﻭ ﺍﺣﺪﻱ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﭘﻴﺶ ﺍﺯ ﻣﺮگ ﺧﻮﺩ ﺍﻟﺒﺘﻪ ﺑﻪ‬
‫ﺍﻭ )ﻳﻌﻨﻲ ﺑﻪ ﻋﻴﺴﻲ( ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ )ﻋﻴﺴﻲ( ﮔﻮﺍﻩ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻲﺑﺎﺷﺪ)‪(159‬‬
‫ﭘﺲ ﺑﻮﺍﺳﻄﺔ ﺳﺘﻢ ﺁﻧﺎﻧﻜﻪ ﻳﻬﻮﺩﻱ ﺑﻮﺩﻧﺪ ﺣﺮﺍﻡ ﻛﺮﺩﻳﻢ ﺑﺮ ﺍﻳﺸﺎﻥ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ‬
‫ﺣﻼﻝ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺑﺴﺒﺐ ﺑﺎﺯﺩﺍﺷﺘﻦ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻣﺮﺩﻡ ﺑﺴﻴﺎﺭﻱ ﺭﺍ)‪ (160‬ﻭ ﮔﺮﻓﺘﻦ ﺍﻳﺸﺎﻥ‬
‫ﺭﺑﺎ ﺭﺍ ﻭﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺤﻘﻘﺎ ﺍﺯ ﺁﻥ ﻧﻬﻲ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺴﺒﺐ ﺧﻮﺭﺩﻥ ﺍﻳﺸﺎﻥ ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ ﺭﺍ‬
‫ﺑﺒﺎﻃﻞ‪ ،‬ﻭ ﻣﻬﻴﺎ ﻛﺮﺩﻳﻢ ﺑﺮﺍﻱ ﻛﺎﻓﺮﺍﻥ ﺍﺯ ﺍﻳﺸﺎﻥ ﻋﺬﺍﺑﻲ ﺩﺭﺩﻧﺎﻙ‪(161).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺣﻖﺗﻌﺎﻟﻲ ﻣﺬﻣﺖ ﻛﺮﺩﻩ ﻭ ﺑﻠﻜﻪ ﻛﺎﻓﺮ ﺧﻮﺍﻧﺪﻩ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻳﻬﻮﺩ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘﺎﺭﻱ ﻛﻪ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﻫﻤﺎﻥ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘﺎﺭ ﺑﺪﻭﻥ ﻛﻢ ﻭ ﺯﻳﺎﺩ‬
‫ﺩﺭ ﻣﺴﻠﻤﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺣﻖﺗﻌﺎﻟﻲ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﺭﺍ ﺩﺭ ﻗﺮﺁﻥ ﺁﻭﺭﺩﻩ ﺑﺮﺍﻱ‬
‫ﺍﻳﻨﻜﻪ ﺃﻣﺖ ﺍﺳﻼﻣﻲ ﺑﺪﺍﻧﻨﺪ ﻭ ﺑﻪ ﺭﻭﺵ ﺁﻧﺎﻥ ﻧﺮﻭﻧﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻛﻪ ﺣﻀﺮﺕ‬
‫ﻋﻴﺴﻲ‪ ‬ﺭﺍ ﻳﻬﻮﺩ ﻧﻜﺸﺘﻨﺪ ﻭ ﺑﻪ ﺩﺍﺭ ﻧﻴﺎﻭﻳﺨﺘﻨﺪ‪ ،‬ﻭ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺎﻻ ﺑﺮﺩ ﺑﻪ‬
‫ﺳﻮﻱ ﺧﻮﺩﺵ ﺗﻮﻫﻢ ﻧﺸﻮﺩ ﻛﻪ ﺧﺪﺍ ﻣﻜﺎﻥ ﺩﺍﺭﺩ ﻭﻋﻴﺴﻲ‪ ‬ﺭﺍ ﺑﻪ ﺁﻧﺠﺎ ﺑﺮﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﻣﻘﺼﻮﺩ‬
‫ﺍﺭﺗﻔﺎﻉ ﻣﻘﺎﻡ ﺍﻭ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻘﺼﻮﺩ ﺍﻱ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﺟﺎﻳﻲ ﺑﺮﺩ ﻳﻌﻨﻲ ﺑﻪ ﻋﺎﻟﻢ‬
‫ﺁﺧﺮﺕ ﻛﻪ ﻛﺴﻲ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ ﺃﻣﺮ ﻭ ﻧﻬﻲ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻓﻘﻂ ﺃﻣﺮ ﺍﻭ ﻧﺎﻓﺬ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‬
‫‪ ‬ﭼﻨﺎﻧﻜﻪ ﻣﺎ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺇِﻧﱠﺎ ﻟ‪‬ﻠّﻪ‪ ‬ﻭ‪‬ﺇِﻧﱠـﺎ ﺇِﻟَﻴ‪‬ﻪ‪ ‬ﺭ‪‬ﺍﺟِﻌﻮﻥَ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺯ‪   :‬‬

‫‪ ،‬ﻣﺎﻧﻨﺪ ﺁﻳﺔ‪:‬‬
‫)اﻟﻨﺴﺎء‪(۱۸ :‬‬ ‫ﺎل إِﻧﱢﻲ ﺗُـ ْﺒ ُ‬
‫ﺖ اﻵ َن‪...‬‬ ‫ت ﻗَ َ‬
‫َﺣ َﺪ ُﻫ ُﻢ اﻟ َْﻤ ْﻮ ُ‬ ‫‪َ ‬ﺣﺘﱠﻰ إِذَا َﺣ َ‬
‫ﻀ َﺮ أ َ‬
‫ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺗﻮﺑﻪ ﻭ ﺍﻳﻤﺎﻥ ﺑﻲﻓﺎﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،   :‬ﺩﻻﻟﺖ ﺑﺮ‬
‫ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﺩﺍﺭﺩ ﻛﻪ ﺷﺒﻴﻪ ﺑﻪ ﺷﻬﺎﺩﺕ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ‬
‫ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ ﺁﻳﺔ ‪ 143‬ﺑﻘﺮﻩ ﻭ ‪ 41‬ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻛﻴﻔﻴﺖ ﺁﻥ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻳﻌﻨﻲ ﺷﻬﺎﺩﺕ‬
‫ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪ ‬ﺑﺮ ﺍﻫﻞ ﺯﻣﺎﻥ ﺧﻮﺩﺵ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﻣﺎﺋﺪﻩ ﺁﻳﺔ ‪ 117‬ﺍﺯ ﻗﻮﻝ‬
‫ﺖ ﻓِﻴ ِﻬ ْﻢ‪ ،‬ﻭ ﺃﻣﺎ ﻧﺴﺒﺖ ﺑﻪ ﺍﻫﻞ ﺯﻣﺎﻧﻬﺎﻱ ﭘﺲ ﺍﺯ‬
‫ﻨﺖ َﻋﻠَْﻴ ِﻬ ْﻢ َﺷ ِﻬﻴﺪاً ﱠﻣﺎ ُد ْﻣ ُ‬
‫ﻋﻴﺴﻲ ﺁﻣﺪﻩ ﻛﻪ ُﻛ ُ‬
 ‫‪527‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺷﺸﻢ‬

‫ﺧﻮﺩﺵ‪ ،‬ﭘﺶ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺷﻬﺎﺩﺗﺶ ﺑﻪ ﻭﺳﻴﻠﺔ ﻣﺆﻣﻨﻴﻦ ﺯﻣﺎﻧﻬﺎﻱ ﺑﻌﺪ ﺍﺳﺖ‪ ،‬ﺍﻟﺒﺘﻪ‬
‫ﻣﺆﻣﻨﻴﻨﻲ ﻛﻪ ﻭﺍﻗﻌﺎ ﺑﻪ ﺍﻭ ﻣﺆﻣﻦ ﺑﺎﺷﻨﺪ ﻳﻌﻨﻲ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻟﺸﺎﻥ ﻣﻮﺍﻓﻖ ﺗﻮﺣﻴﺪ ﻭﻭﺣﻲ ﺃﻧﺒﻴﺎ‪،‬‬

‫ﻭ ﺧﺎﻟﻲ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻭﺷﺮﻙ ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ‪ ... ‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺩﺭ ﺩﻧﻴﺎ ﺑﺮ‬
‫ﺍﻳﺸﺎﻥ ﺳﺨﺖ ﮔﺮﻓﺘﻴﻢ ﻭ ﻫﻢ ﺩﺭ ﺁﺧﺮﺕ‪ ،‬ﻛﻪ ﺃﻣﺎ ﺩﺭ ﺩﻧﻴﺎ‪ ،‬ﻣﺒﺘﻼ ﺑﻪ ﺫﻟﺖ ﺷﺪﻧﺪ‪ .‬ﻭ ﺁﻧﭽﻪ ﺑﺮ‬
‫ﺍﻳﺸﺎﻥ ﺣﺮﺍﻡ ﺷﺪﻩ ﻫﻤﺎﻥ ﭼﻴﺰﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﺔ ‪ 146‬ﺳﻮﺭﺓ ﺍﻧﻌﺎﻡ ﺗﺮﺟﻤﻪ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ‪     :‬ﻫﻤﺎﻥ ﺭﺷﻮﻩ ﻭ ﻭﺟﻮﻩ ﺷﺮﻋﻴﻪ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬
‫ﻧﺎﻡ ﺩﻳﻦ ﻣﻲﮔﺮﻓﺘﻨﺪ‪.‬‬

‫‪           ‬‬

‫‪          ‬‬

‫‪    ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﻟﻴﻜﻦ ﺛﺎﺑﺘﺎﻥ ﻭ ﺍﺳﺘﻮﺍﺭﺍﻥ ﺩﺭ ﻋﻠﻢِ ﺍﺯ ﺍﻳﺸﺎﻥ ﻭ ﺍﻳﻤﺎﻥﺁﻭﺭﻧﺪﮔﺎﻧﺸﺎﻥ ﺍﻳﻤﺎﻥ‬

‫ﻣﻲﺁﻭﺭﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺑﻪ ﺳﻮﻱ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﻗﺒﻞ ﺍﺯ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺑﭙﺎﺩﺍﺭﻧﺪﮔﺎﻥ ﺍﻳﻦ‬
‫ﻧﻤﺎﺯ ﻭ ﺩﻫﻨﺪﮔﺎﻥ ﺍﻳﻦ ﺯﻛﺎﻩ ﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪﮔﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﻭﺯ ﺩﻳﮕﺮ‪ ،‬ﺑﺰﻭﺩﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺃﺟﺮ‬
‫ﺑﺰﺭﮔﻲ ﻣﻲﺩﻫﻴﻢ‪(162).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺭﺳﻮﺥ ﺩﺭ ﻋﻠﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺘﺰﻟﺰﻝ ﺩﺭ ﻋﻠﻢ ﺧﻮﺩ ﻧﺒﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻌﻠﻮﻡ‬
‫ﻭﻣﺴﻠﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﻋﻠﻤﺎﻱ ﻳﻬﻮﺩ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﺑﻮﺩﻩ ﻭ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﭘﺲ ﻋﺪﻩﺍﻱ‬
‫ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﻛﻪ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻢ ﺭﺍ ﻣﻨﺤﺼﺮ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﺩﺭ ﺭﺳﻮﻝ ﺧﺪﺍص ﻭ ﻋﺪﻩﺍﻱ ﺍﺯ‬
‫ﻋﻠﻤﺎﻱ ﺍﻫﻞ ﺑﻴﺖ‪ ‬ﺍﻭ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﺔ ﻫﻔﺘﻢ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻧﻴﺰ ﺫﻛﺮ ﺷﺪ‪ .‬ﻭ‬
‫ﺭﺍﺳﺨﻴﻦ ﺩﺭ ﻋﻠﻢ ﻳﻬﻮﺩ ﻛﺴﺎﻧﻲ ﺑﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎء ﻭ ﻛﺘﺎﺏ ﺍﻭ ﺁﻭﺭﺩﻩﺍﻧﺪ‪،‬‬

‫ﭼﻨﺎﻧﻜﻪ ﺩﺭﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ‪ .‬ﻭ ﺑﻪ ﻛﻠﻤﺔ‪ ، :‬ﺍﺷﻜﺎﻝ ﺷﺪﻩ ﺍﺯ ﻧﻈﺮ ﺍﻋﺮﺍﺏ ﻭ ﺑﻪ ﺩﻭ‬
‫ﻭﺟﻪ ﺟﻮﺍﺏ ﺩﺍﺩﻩﺍﻧﺪ‪ :‬ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﻣﻨﺼﻮﺏ ﺷﺪﻩ ﺑﻪ ﺗﻘﺪﻳﺮ ﺃﻋﻨﻲ‪ .‬ﺩﻭﻡ ﻣﺠﺮﻭﺭ ﺷﺪﻩ ﺑﻪ ﻋﻄﻒ‬
‫ﺑﺮ ‪ . ‬ﻳﻌﻨﻲ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ ﺑﻪ ﻛﺴﺎﻧﻲ ﻛﻪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪528‬‬

‫ﺑﺮﭘﺎﺩﺍﺭﻧﺪﺓ ﻧﻤﺎﺯﻧﺪ ﻳﻌﻨﻲ ﺑﻪ ﺭﺳﻮﻻﻥ ﺧﺪﺍ ﻭ ﻳﺎ ﺑﻪ ﻣﻼﺋﻜﻪ‪ .‬ﻭ ﻣﺨﻔﻲ ﻧﻤﺎﻧﺪ واﳌﻘﻴﻤﻮن ﻧﻴﺰ‬
‫ﻗﺮﺍﺋﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪            ‬‬

‫‪       ‬‬

‫‪          ‬‬
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‫‪          ‬‬
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‫‪            ‬‬
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‫‪ ‬‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺎ ﻭﺣﻲ ﻛﺮﺩﻳﻢ ﺑﻪ ﺳﻮﻱ ﺗﻮ ﭼﻨﺎﻧﻜﻪ ﻭﺣﻲ ﻧﻤﻮﺩﻳﻢ ﺑﺴﻮﻱ ﻧﻮﺡ ﻭ‬
‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﭘﺲ ﺍﺯ ﺍﻭ‪ ،‬ﻭ ﻭﺣﻲ ﻧﻤﻮﺩﻳﻢ ﺑﺴﻮﻱ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﻭﺍﺳﺤﺎﻕ ﻭ ﻳﻌﻘﻮﺏ ﻭ‬
‫ﺍﺳﺒﺎﻁ ﻭ ﻋﻴﺴﻲ ﻭ ﺍﻳﻮﺏ ﻭ ﻳﻮﻧﺲ ﻭ ﻫﺎﺭﻭﻥ ﻭ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭ ﺑﻪ ﺩﺍﻭﺩ ﺯﺑﻮﺭ ﺩﺍﺩﻳﻢ )‪ (163‬ﻭ‬
‫ﺭﺳﻮﻻﻧﻲ ﻛﻪ ﺑﻪ ﺗﺤﻘﻴﻖ ﻗﺼﺔ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺗﻮ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﺍﺯ ﭘﻴﺶ ﻭ ﺭﺳﻮﻻﻧﻲ ﻛﻪ ﻗﺼﺔ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺗﻮ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻳﻢ‪ ،‬ﻭ ﺧﺪﺍ ﺗﻜﻠﻢ ﻛﺮﺩ ﻣﻮﺳﻲ ﺭﺍ ﺳﺨﻦ ﮔﻔﺘﻨﻲ)‪ (164‬ﺭﺳﻮﻻﻧﻲ‬
‫ﻛﻪ ﺑﺸﺎﺭﺕﺩﻫﻨﺪﻩ ﻭ ﺗﺮﺳﺎﻧﻨﺪﻩ ﺑﻮﺩﻧﺪ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻧﺒﺎﺷﺪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑﺮ ﺧﺪﺍ ﺣﺠﺘﻲ ﭘﺲ ﺍﺯ‬
‫ﺁﻥ ﺭﺳﻮﻻﻥ‪ ،‬ﻭ ﺧﺪﺍ ﻋﺰﻳﺰ ﺣﻜﻴﻢ ﺍﺳﺖ‪(165).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺃﻧﺒﻴﺎء ﺣﺎﻻﺗﺸﺎﻥ ﺑﻪ ﻣﺤﻤﺪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻣﺤﻤﺪص‬
‫ﺍﺣﻮﺍﻝ ﺁﻧﺎﻥ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺪ ﺑﺪﻟﻴﻞ‪:‬‬

‫)اﺑﺮاﻫﻴﻢ‪(۹ :‬‬ ‫‪       ‬‬

‫ﻛﻪ ﺩﺭ ﺁﻳﺔ ‪ 9‬ﺳﻮﺭﺓ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ‪ .‬ﻭ ﺃﻣﺎ ﺍﻳﻨﻜﻪ ﻭﺣﻲ ﭼﻴﺴﺖ ﻭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ‪،‬‬
‫ﺑﺎﻳﺪﮔﻔﺖ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺍﻋﻼﻡﻛﺮﺩﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﺧﻔﻴﻪ ﻭ ﺭﻣﺰﺍ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺑﺘﺪﺍ ﻛﺮﺩﻩ ﺩﺭ ﺫﻛﺮ ﺃﻧﺒﻴﺎء ﺑﻪ ﻧﻮﺡ‪ ،‬ﺯﻳﺮﺍ ﺍﻭ ﺍﻭﻟﻴﻦ ﭘﻴﻐﻤﺒﺮﻱ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺍﻭ‬

‫ﻗﺎﻧﻮﻥ ﺣﻼﻝ ﻭﺣﺮﺍﻡ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻧﺎﺯﻝ ﺷﺪﻩ‪ .‬ﻭ ﺟﻤﻠﺔ‪     :‬‬
 ‫‪529‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺷﺸﻢ‬

‫‪ ،  ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺣﺠﺘﻲ ﺑﺮ ﺧﺪﺍ ﺩﺍﺭﻧﺪ ﻗﺒﻞ ﺍﺯ ﺁﻣﺪﻥ ﺭﺳﻮﻝ‪،‬‬
‫ﻭﻟﻲ ﭘﺲ ﺍﺯ ﺁﻣﺪﻥ ﺭﺳﻮﻝ ﺩﻳﮕﺮ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺣﺠﺘﻲ ﺑﺎﻗﻲ ﻧﻤﻲﻣﺎﻧﺪ ﻭ ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﺍﻋﺘﺮﺍﺽ‬
‫ﻛﻨﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪ ﭼﺮﺍ ﭘﺲ ﺍﺯ ﺭﺳﻮﻝ ﺣﺠﺖ ﺩﻳﮕﺮﻱ ﺑﺮﺍﻱ ﻣﺎ ﺗﻌﻴﻴﻦ ﻧﻜﺮﺩﻱ‪ ،‬ﭘﺲ ﺑﻌﺪ ﺍﺯ‬
‫ﺃﻧﺒﻴﺎء ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﺷﺪﻩ ﻭ ﺩﻳﮕﺮ ﺃﻭﺻﻴﺎء ﺣﺠﺖ ﻧﻴﺴﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺔ ‪134‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‪:‬‬

‫)ﻃﻪ‪(۱۳۴ :‬‬ ‫‪       ‬‬
‫ﻭ ﺁﻳﺔ ‪ 47‬ﺳﻮﺭﺓ ﻗﺼﺺ‪:‬‬

‫‪          ‬‬
‫)ﻗﺼﺺ‪(۴۷ :‬‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﺃﻧﺒﻴﺎء ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺣﺠﺘﻲ ﻧﻤﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﻨﺪﻩ ﻣﻲﺗﻮﺍﻧﺪ ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺧﺪﺍ ﻛﻨﺪ ﻭ ﻗﻮﻝ ﻛﺴﺎﻧﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ‬
‫ﺍﻋﺘﺮﺍﺿﻲ ﺑﺮ ﺧﺪﺍ ﻧﺒﺎﻳﺪ ﺭﺩ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﻨﺘﻬﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﻌﻨﻮﺍﻥ ﺳﺆﺍﻝ ﺑﺎﺷﺪ ﻧﻪ ﺑﺎ‬
‫ﺳﻮء ﺍﺩﺏ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺟﺎﺋﻴﻜﻪ ﻧﻴﺎﻣﺪﻥ ﺭﺳﻮﻝ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻋﺬﺭ ﺑﺎﺷﺪ ﻋﺪﻡ ﺗﻤﻜﻦ ﻭﻋﺪﻡ‬
‫ﻗﺪﺭﺕ ﻧﻴﺰ ﻋﺬﺭ ﺍﺳﺖ‪ .‬ﻭ ﺣﻀﺮﺕ ﺍﻣﻴﺮ‪ ‬ﺩﺭ ﺧﻄﺒﺔ ‪ 89‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﻓﺮﻣﻮﺩﻩ‪" :‬ﺗﻤﺖ ﺑﻨﺒﻴﻨﺎ‬
‫ﻣﺤﻤﺪ‪ ‬ﺣﺠﺘﻪ"‪ .‬ﻳﻌﻨﻲ ﺑﻮﺍﺳﻄﺔ ﺁﻣﺪﻥ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺣﺠﺖ ﺇﻟﻬﻲ ﺗﻤﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﻛﺎﻓﻲ‬
‫ﺩﺭ ﺟﻠﺪ ﺍﻭﻝ ﺹ ‪ 25‬ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ ‬ﻛﻪ ﺩﻭ ﭼﻴﺰ ﻓﻘﻂ ﺣﺠﺖ ﺍﺳﺖ‪:‬‬
‫ﭘﻴﻐﻤﺒﺮ ﻭ ﻋﻘﻞ‪.‬‬

‫‪             ‬‬

‫‪ ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﻟﻴﻜﻦ ﺧﺪﺍ ﮔﻮﺍﻫﻲ ﻣﻲ ﺩﻫﺪ ﺑﻪ ﺁﻧﭽﻪ ﺑﻪ ﺗﻮ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﻋﻠﻢ ﺧﻮﺩ‬
‫ﻧﺎﺯﻝ ﻛﺮﺩﻩ‪ ،‬ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻬﺎﺩﺕ ﻛﺎﻓﻲ ﺍﺳﺖ‪(166).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻋﺪﻩﺍﻱ ﺍﺯ ﻳﻬﻮﺩ ﮔﻔﺘﻨﺪ ﻛﻪ ﻣﺎ ﻣﺤﻤﺪ ﺭﺍ ﺭﺳﻮﻝ ﺧﺪﺍ ﻧﻤﻲﺩﺍﻧﻴﻢ ﻭﮔﻮﺍﻫﻲ‬
‫ﻧﻤﻲﺩﻫﻴﻢ‪ ،‬ﺣﻖﺗﻌﺎﻟﻲ ﺩﺭﺍﻳﻦ ﺁﻳﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﮔﻮﺍﻫﻲ ﺑﺮ ﺭﺳﺎﻟﺖ ﺍﻭ ﻣﻌﺠﺰﻩ ﻣﻲﺑﺎﺷﺪ ﻭ ﺁﻥ ﻛﺎﺭ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪530‬‬

‫ﺧﺪﺍ ﻭ ﮔﻮﺍﻫﻲ ﺍﻭﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺧﺪﺍ ﮔﻮﺍﻫﻲ ﺩﺍﺩ ﻓﺮﺷﺘﮕﺎﻥ ﺇﻟﻬﻲ ﻛﻪ َﻻ ﻳَ ْﺴﺒِ ُﻘﻮﻧَﻪُ ﺑِﺎﻟْ َﻘ ْﻮ ِل‬
‫ﻫﻤﻪ ﮔﻮﺍﻫﻨﺪ‪ .‬ﻣﺜﻼ ﻭﻗﺘﻲ ﺛﺎﺑﺖ ﺷﺪ ﻛﻪ ﻗﺮﺁﻥ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻭ ﺑﺸﺮﻱ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ‬

‫ﺑﻴﺎﻭﺭﺩ ﭘﺲ ﻗﻮﻝ ﺧﺪﺍ ﻭ ﮔﻮﺍﻫﻲ ﺍﻭ ﺍﺳﺖ‪ .‬ﻭ ﺟﻤﻠﺔ‪ ،  ... :‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ‬
‫ﻛﻤﺎﻝ ﻭ ﺑﺮﺗﺮﻱ ﻭ ﻋﻈﻤﺖ ﻗﺮﺁﻥ‪ ،‬ﺯﻳﺮﺍ ﻧﺎﺯﻝﻛﻨﻨﺪﺓ ﺁﻥ ﻋﺎﻟﻢ ﺑﺎﻟﺬﺍﺗﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﻠﻢ ﺧﻮﺩ‬
‫ﺁﻥ ﺭﺍ ﺗﺮﻛﻴﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻧﻲ ﻇﻨﻲ ﻭ ﻭﻫﻤﻲ ﻧﻴﺴﺖ ﺯﻳﺮﺍ‬
‫ﺑﻌﻠﻢ ﺇﻟﻬﻲ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬
‫*‬

‫‪            ‬‬
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‫‪             ‬‬

‫‪      ‬‬

‫*‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻩ ﻭ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﺎﺯﻣﻲﺩﺍﺭﻧﺪ ﻣﺤﻘﻘﺎ‬
‫ﮔﻤﺮﺍﻫﻨﺪ ﮔﻤﺮﺍﻫﻲ ﺩﻭﺭﻱ)‪ (167‬ﺑﺪﺭﺳﺘﻲ ﻛﻪ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻩ ﻭ ﺳﺘﻢ ﻛﺮﺩﻧﺪ ﺧﺪﺍ ﺍﻳﺸﺎﻥ‬
‫ﺭﺍ ﻣﺸﻤﻮﻝ ﺁﻣﺮﺯﺵ ﻧﻜﺮﺩﻩ ﻭ ﻧﻤﻲﻛﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺍﻫﻲ ﻫﺪﺍﻳﺖ ﻧﻤﻲﻧﻤﺎﻳﺪ)‪ (168‬ﻣﮕﺮ ﺭﺍﻩ‬
‫ﺩﻭﺯﺥ ﻛﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺁﻥ ﺑﻤﺎﻧﻨﺪ ﻭ ﺍﻳﻦ ﺑﺮ ﺧﺪﺍ ﺁﺳﺎﻥ ﺍﺳﺖ)‪ (169‬ﺍﻱ ﻣﺮﺩﻡ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﺮﺍﻱ‬
‫ﺷﻤﺎ ﺍﻳﻦ ﺭﺳﻮﻝ ﺁﻣﺪ ﺣﻖ ﺭﺍ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﭘﺲ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ ﺑﺮﺍﻱ ﺷﻤﺎ‬
‫ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺎﻓﺮ ﺷﻮﻳﺪ ﭘﺲ ﺑﻪ ﺗﺤﻘﻴﻖ ﻣﺨﺼﻮﺹ ﺧﺪﺍ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﺍﺳﺖ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻭﺧﺪﺍ ﺩﺍﻧﺎﻱ ﺣﻜﻴﻢ ﺍﺳﺖ‪(170).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺁﻧﻜﻪ ﻛﺎﻓﺮ ﺍﺳﺖ ﻭ ﺑﺎﺿﺎﻓﻪ ﺍﺯ ﺭﺍﻩ ﻛﺘﻤﺎﻥ‬
‫ﺣﻘﺎﺋﻖ ﻭ ﻳﺎ ﺍﺯ ﺭﺍﻩ ﺳﻜﻮﺕ ﻭ ﻳﺎ ﺑﺎ ﺫﻛﺮ ﺷﺒﻬﺎﺕ ﻭ ﻳﺎ ﺑﺎ ﻧﻬﻲ ﻣﺮﺍﻭﺩﺓ ﺍﻫﻞ ﻫﺪﺍﻳﺖ ﻭ ﻳﺎ ﻧﻬﻲ‬
‫ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﻛﺘﺐ ﻫﺪﺍﻳﺖ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺳﺮﮔﺮﺩﺍﻥ ﻧﻤﻮﺩﻩ ﻭﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎﺯﻣﻲﺩﺍﺭﺩ ﺍﺯ ﺗﻤﺎﻡ ﻛﻔﺎﺭ‬

‫ﺑﺪﺗﺮ ﻭ ﮔﻤﺮﺍﻩﺗﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ‪» ،ً   :‬ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﺪﺍﻳﺖ‬
 531 – ‫( ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ‬4) ‫ﺳﻮﺭﺓ‬ ‫ﺟﺰء ﺷﺸﻢ‬

‫ ﺑﻠﻜﻪ ﺑﻌﻠﺖ ﺍﻋﺮﺍﺽ ﺍﻳﺸﺎﻥ ﺍﺯ‬،‫ ﺧﻴﺮ‬،‫ﻧﻤﻲﻛﻨﺪ« ﻧﻪ ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﻧﻌﻮﺫﺑﺎﷲ ﺑﺨﻞ ﻭﺭﺯﺩ‬
.‫ ﺧﺪﺍ ﻫﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺪﺩ ﻧﺪﺍﺩﻩ ﺗﻮﻓﻴﻖ ﺭﺍﻩﻳﺎﺑﻲ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﻠﺐ ﻣﻲﻛﻨﺪ‬،‫ﺣﻖ ﻭ ﻋﻨﺎﺩ ﺑﺎﺣﻖ‬

             

          

                

               

          
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        

        

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         

         
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‫ ﻭﺑﺮ ﺧﺪﺍ‬،(‫ ﻏﻠﻮ ﺍﺳﺖ‬،‫ ﺍﻱ ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭ ﺩﻳﻦ ﺧﻮﺩ ﻏﻠﻮ ﻧﻜﻨﻴﺪ)ﺗﺠﺎﻭﺯ ﺍﺯ ﺣﺪ‬:‫ﺗﺮﺟﻤﻪ‬
‫ ﻫﻤﺎﻧﺎ ﻣﺴﻴﺢ ﻋﻴﺴﻲ ﺑﻦ ﻣﺮﻳﻢ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭﻛﻠﻤﺔ ﺍﻭ ﺍﺳﺖ ﻛﻪ‬،‫ﻧﮕﻮﺋﻴﺪ ﺟﺰ ﻃﺒﻖ ﻭﺍﻗﻊ‬
‫ ﭘﺲ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻻﻥ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻳﺪ ﻭ‬،‫ﺍﻧﺪﺍﺧﺘﻪ ﺁﻧﺮﺍ ﺑﺴﻮﻱ ﻣﺮﻳﻢ ﻭ ﺭﻭﺣﻲ ﺍﺳﺖ ﺍﺯ ﺍﻭ‬
‫ ﻣﻨﺰﻩ‬،‫ ﻓﻘﻂ ﺧﺪﺍ ﻣﻌﺒﻮﺩﻱ ﺍﺳﺖ ﻳﻜﺘﺎ‬،‫ ﺑﺎﺯﺍﻳﺴﺘﻴﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺏ ﺍﺳﺖ‬،‫ﻣﮕﻮﺋﻴﺪ ﺳﻪ ﺗﺎ‬
‫ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺍﻭ ﺩﺍﺭﺩ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ‬،‫ﺍﺳﺖ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻱ ﺍﻭ ﻓﺮﺯﻧﺪﻱ ﺑﺎﺷﺪ‬
‫( ﻫﺮﮔﺰ ﻣﺴﻴﺢ ﻧﻨﮓ ﻭ ﺍﺑﺎ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﻨﺪﺓ‬171)‫ ﻭﺧﺪﺍ ﺑﺮﺍﻱ ﻭﻛﺎﻟﺖ ﻛﺎﻓﻲ ﺍﺳﺖ‬،‫ﺯﻣﻴﻦ ﺍﺳﺖ‬
‫ ﻭ ﻫﺮ ﻛﺲ ﺍﺯ ﺑﻨﺪﮔﻲ ﺍﻭ ﺍﺑﺎ ﻛﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ‬،‫ﺧﺪﺍ ﺑﺎﺷﺪ ﻭ ﻓﺮﺷﺘﻪﻫﺎﻱ ﻣﻘﺮﺑﻴﻦ ﻧﻴﺰ ﺇﺑﺎء ﻧﺪﺍﺭﻧﺪ‬
‫( ﭘﺲ ﺃﻣﺎ‬172)‫ﺑﺰﺭگ ﺷﻤﺎﺭﺩ ﭘﺲ ﺑﻪ ﺯﻭﺩﻱ ﺧﺪﺍ ﻫﻤﻪ ﺭﺍ ﺑﺴﻮﻱ ﺧﻮﺩ ﻣﺤﺸﻮﺭ ﻣﻲﻛﻨﺪ‬
‫ﺁﻧﺎﻧﻜﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﻋﻤﻠﻬﺎﻱ ﺷﺎﻳﺴﺘﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﭘﺲ ﺧﺪﺍ ﭘﺎﺩﺍﺵ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺗﻤﺎﻡ‬
‫ ﻭ ﺃﻣﺎ ﺁﻧﺎﻧﻜﻪ ﺇﺑﺎ ﻛﺮﺩﻧﺪ ﻭ ﺑﺰﺭﮔﻲ ﻧﻤﻮﺩﻧﺪ ﭘﺲ‬،‫ﻣﻲﺩﻫﺪ ﻭ ﺍﺯ ﻓﻀﻞ ﺧﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻲﺍﻓﺰﺍﻳﺪ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪532‬‬

‫ﺍﻳﺸﺎﻥ ﺭﺍ ﻋﺬﺍﺏ ﻣﻲﻛﻨﺪ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻛﻲ‪ ،‬ﻭ ﺟﺰ ﺧﺪﺍ ﺑﺮﺍﻱ ﺧﻮﺩﺷﺎﻥ ﺩﻭﺳﺖ ﻭﻳﺎﻭﺭﻱ‬
‫ﻧﻤﻲﻳﺎﺑﻨﺪ‪(173).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻳﻜﻲ ﺍﺯﺻﻔﺎﺕ ﺑﺪﻱ ﻛﻪ ﺍﻛﺜﺮ ﻣﻠﺘﻬﺎ ﺑﻪ ﺁﻥ ﮔﺮﻓﺘﺎﺭﻧﺪ ﻏﻠﻮ ﺍﺳﺖ‪ ،‬ﻭ ﺣﺘﻲ ﺑﻌﻀﻲ ﺍﺯ‬
‫ﻏﻼﻩ ﭘﻴﺪﺍ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺻﻔﺎﺕ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺍﻭ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻓﻼﻥ ﺑﻨﺪﻩ ﺭﺍ ﻛﻪ ﺟﻠﻮﻱ ﻣﺮگ‬
‫ﺧﻮﺩ ﺭﺍ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑﮕﻴﺮﺩ ﺯﻧﺪﻩﻛﻨﻨﺪﺓ ﺩﻳﮕﺮﺍﻥ ﻭ ﻣﻴﺮﺍﻧﻨﺪﺓ ﻣﺮﺩﮔﺎﻥ ﻭ ﺣﺎﺿﺮ ﺩﺭ ﻫﺮ ﻣﻜﺎﻥ ﻭ‬
‫ﻣﺪﻳﺮ ﻋﺎﻟﻢ ﺍﻣﻜﺎﻥ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺻﻔﺎﺕ ﺇﻟﻬﻲ ﺑﻪ ﺍﻭ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺧﺼﻮﺻﺎ ﺑﻪ ﺃﻭﻟﻴﺎء ﺧﺪﺍ ﻭ‬
‫ﺑﻨﺪﮔﺎﻥ ﺻﺎﻟﺢ ﺍﻭ ﺑﻴﺸﺘﺮ ﻧﺴﺒﺖ ﺍﻳﻦ ﻛﻔﺮﻳﺎﺕ ﺭﺍ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺣﺪﻱ ﻛﻪ ﺩﺍﺷﺘﻪ‬
‫ﺗﺠﺎﻭﺯ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﺍﻭ ﺧﻮﺩ ﻣﻲﮔﻮﻳﺪ ﻣﻦ ﺑﻨﺪﺓ ﺿﻌﻴﻒ ﻓﻘﻴﺮ ﺑﻴﭽﺎﺭﺓ ﻣﺴﻜﻴﻨﻢ ﻛﻪ ﺍﺧﺘﻴﺎﺭ ﭼﻴﺰﻱ‬
‫ﺭﺍ ﻧﺪﺍﺭﻡ‪ ،‬ﻭ ﺩﺭﻫﺮ ﺁﻥ ﻣﺤﺘﺎﺟﻢ ﺑﻪ ﻋﻨﺎﻳﺖ ﻭ ﻟﻄﻒ ﻭ ﺗﺮﺣﻢ ﺇﻟﻬﻲ ﻻﳝﻠﮏ ﻟﻨﻔﺴﻪ ﻧﻔﻌﺎ و‬
‫ﻻﺿﺮا‪ ،‬ﻭﻟﻲ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﻋﻘﺎﻳﺪ ﺩﻳﻨﻲ ﺍﻭ ﻣﻄﻠﻊ ﻧﻴﺴﺘﻨﺪ ﻫﺮ ﭼﻪ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﺮ ﺿﺪ ﻋﻘﺎﻳﺪ ﺍﻭ‪،‬‬
‫ﺍﻭ ﺭﺍ ﺑﺎﻻ ﻣﻲﺑﺮﻧﺪ ﻭ ﺧﻴﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻛﺎﺭ ﺧﻮﺑﻲ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﺪﺍ ﺗﻤﺎﻡ ﺍﻫﻞ ﻛﺘﺎﺏ ﺭﺍ‬
‫ﭼﻪ ﻳﻬﻮﺩﻱ ﻭ ﭼﻪ ﻧﺼﺎﺭﻱ ﻭ ﭼﻪ ﻣﺴﻠﻤﺎﻥ ﻧﻬﻲ ﻧﻤﻮﺩﻩ ﻛﻪ ﻏﻠﻮ ﻛﻨﻨﺪ ﻭ ﺑﺮ ﺧﺪﺍ ﺑﺒﻨﺪﻧﺪ‪ ،‬ﻳﻌﻨﻲ‬
‫ﺑﻨﺎﻡ ﺩﻳﻦ ﭼﻨﻴﻦ ﺳﺨﻨﺎﻧﻲ ﻧﻴﺎﻭﺭﻧﺪ ﻭ ﺇﻓﺘﺮﺍء ﺑﺮ ﺧﺪﺍ ﻧﺰﻧﻨﺪ‪      :‬‬

‫ﻭﺑﻨﺪﮔﺎﻥ ﺍﻭ ﺭﺍ ﻧﺨﻮﺍﻧﻨﺪ ﻭﺩﺭ ﺣﻮﺍﺋﺞ ﺧﻮﺩ ﺑﻪ ﺁﻧﺎﻥ ﻣﻠﺘﺠﻲ ﻧﺸﻮﻧﺪ ﻭ ﺍﺻﻼ ﺁﻧﺎﻥ ﺭﺍ ﺣﺎﺿﺮ ﻭ‬
‫ﻧﺎﻇﺮ ﻧﺪﺍﻧﻨﺪ ﻣﺎﻧﻨﺪ ﻣﺴﻴﺤﻴﺎﻥ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﻣﺴﻴﺢ ﺑﺸﺮ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍﺳﺖ ﻳﻌﻨﻲ ﺍﺯ ﺍﻧﺪﺍﺯﺓ‬
‫ﺭﺳﺎﻟﺖ ﺍﻭ ﺭﺍ ﺑﺎﻻ ﻧﺒﺮﻳﺪ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺭﺳﻮﻻﻥ‪.‬‬
‫ﻭ ﻛﻠﻤﺔ ﺧﺪﺍﺳﺖ ﻳﻌﻨﻲ ﺧﺪﺍ ﺑﺪﻭﻥ ﭘﺪﺭ ﻭﻭﺳﺎﺋﻂ ﻃﺒﻴﻌﻲ ﺗﻮﺍﻟﺪ ﻭ ﺗﻨﺎﺳﻞ ﺑﻜﻠﻤﺔ‪ُ » :‬ﮐﻦ«‬
‫ﺍﻭ ﺭﺍ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺭﻭﺣﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺧﻠﻖ ﻧﻤﻮﺩﻩ ﻭ ﺍﮔﺮﭼﻪ ﻫﻤﺔ ﺍﺭﻭﺍﺡ ﺭﺍ ﺧﺪﺍ‬
‫ﺧﻠﻖ ﻛﺮﺩﻩ ﻭﻟﻲ ﺑﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻲ‪   ‬ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻱ ﺗﺸﺮﻳﻒ ﺍﻭ ﻣﺎﻧﻨﺪ ﺑﻴﺖ اﷲ‬
‫ﻭﺷﻬﺮاﷲ‪ ،‬ﻭ ﻓﺮﻣﻮﺩﻩ ﻣﮕﻮﺋﻴﺪ ﺛﻼﺛﻪ ﭼﻮﻥ ﻣﺴﻴﺤﻴﺎﻥ ﻗﺎﺋﻞ ﺑﻪ ﺗﺜﻠﻴﺚ ﻣﻲﺑﺎﺷﻨﺪ ﻭ ﺳﻪ ﺍﻗﻨﻮﻡ‬
‫ﻗﺪﻳﻢ ﻗﺎﺋﻠﻨﺪ ﻭﺁﻥ ﺳﻪ ﺭﺍ ﺃﺏ ﻭ ﺇﺑﻦ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻲﻧﺎﻣﻨﺪ ﻭ ﮔﺎﻫﻲ ﭘﺴﺮ ﻭ ﭘﺪﺭ ﻭ‬
‫ﺭﻭﺡﺍﻟﻘﺪﺱ ﻣﻲﮔﻮﻳﻨﺪ‪ ،‬ﻭ ﮔﺎﻫﻲ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﺭﺍ ﺇﻟﻪ ﮔﻔﺘﻪ ﻣﺴﻴﺢ ﻭﻣﺎﺩﺭﺵ ﺭﺍ ﻧﻴﺰ ﺩﻭ ﺇﻟﻪ‬
‫ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻫﺮ ﺳﻪ ﺭﺍ ﻳﻚ ﭼﻴﺰ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﻭ ﺍﻳﻨﻬﺎ ﺷﺮﻙ ﺍﺳﺖ ﻭ ﻗﺎﺋﻞﺷﺪﻥ ﺑﻪ‬
‫ﺳﻪ ﻗﺪﻳﻢ ﻭ ﻗﺎﺋﻞﺷﺪﻥ ﺑﻪ ﺳﻪ ﺫﻟﻪ ﻳﻌﻨﻲ ﺳﻪ ﻣﻠﺠﺄ ﻭ ﺳﻪ ﻗﺎﺿﻲ ﺍﻟﺤﺎﺟﺎﺕ ﻭ ﻳﺎ ﺳﻪ ﻣﻌﺒﻮﺩ‬
 ‫‪533‬‬ ‫ﺳﻮﺭﺓ )‪ (4‬ﺍﻟﻨﺴﺎء – ﻣﺪﻧﻲ –‬ ‫ﺟﺰء ﺷﺸﻢ‬

‫ﺷﺮﻙ ﻭﻛﻔﺮ ﺑﻪ ﺍﷲ ﻭﺍﺣﺪ ﺍﺳﺖ‪ .‬ﻣﺴﻴﺢ ﻭ ﻣﻼﺋﻜﺔ ﻣﻘﺮﺑﻴﻦ ﺍﺯ ﺑﻨﺪﮔﻲ ﺇﺑﺎء ﻧﺪﺍﺭﻧﺪ ﻭ ﺑﻠﻜﻪ‬
‫ﺍﻓﺘﺨﺎﺭ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻋﺒﻮﺩﻳﺖ ﻭﺑﻨﺪﮔﻲ ﺗﺠﺎﻭﺯ ﻧﺪﺍﺩﻩ ﻭ ﺗﻜﺒﺮ ﻧﻮﺭﺯﻳﺪﻩ ﺍﻧﺪ‪ ،‬ﻭﻟﻲ‬
‫ﻣﺪﻋﻴﺎﻥ ﭘﻴﺮﻭﻱ ﻣﺴﻴﺢ ﻳﻚ ﻣﺴﻴﺢ ﺧﻴﺎﻟﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﻛﻪ ﻫﻤﻪ ﻛﺎﺭﺓ ﺟﻬﺎﻥ ﻭﺛﺎﻧﻲ‬
‫ﺧﺪﺍﻱ ﺳﺒﺤﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﭘﻴﺮﻭﺍﻥ ﺧﻴﺎﻟﻲ ﻋﻠﻲ‪ ‬ﻛﻪ ﻳﻚ ﻋﻠﻲ ﺧﻴﺎﻟﻲ ﻣﺎﻧﻨﺪ ﻣﺴﻴﺢ‬
‫ﺧﻴﺎﻟﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﺣﺎﺿﺮ ﺑﻪ ﻓﻜﺮ ﻭ ﺗﻌﻘﻞ ﻧﻴﺴﺘﻨﺪ‪.‬‬

‫‪           ‬‬
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‫‪         ‬‬

‫‪   ‬‬

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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﻱ ﻣﺮﺩﻡ ﺑﻪ ﺗﺤﻘﻴﻖ ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻣﺪ ﺑﺮﻫﺎﻧﻲ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻭ ﺑﺴﻮﻱ ﺷﻤﺎ‬
‫ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﻭﺭ ﺭﻭﺷﻨﻲ ﺭﺍ)‪ (174‬ﭘﺲ ﺃﻣﺎ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺑﻪ ﺍﻭ ﭼﻨﮓ ﺯﻧﻨﺪ‬
‫ﭘﺲ ﺑﺰﻭﺩﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺍﺧﻞ ﻣﻲﻛﻨﺪ ﺩﺭ ﺭﺣﻤﺖ ﻭ ﻓﻀﻞ ﺧﻮﺩ ﻭ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺑﺴﻮﻱ ﺧﻮﺩ ﺑﺮﺍﻩ ﺭﺍﺳﺖ‪(175).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﺮﻫﺎﻥ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻘﻮﻝ ﻣﻔﺴﺮﻳﻦ ﻣﺤﻤﺪص ﻭ ﺑﻌﻀﻲ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﺑﺮﻫﺎﻥ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻄﺎﻟﺐ ﺩﻳﻨﻲ ﻣﺒﺮﻫﻦ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺧﻄﺎﺏ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺩﺭ‬
‫ﺍﻳﻨﺠﺎ ﺩﻟﻴﻞ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﺨﺎﻃﺐ ﻗﺮﺁﻥ ﻣﺮﺩﻣﻨﺪ ﻭ ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﻭ ﻫﺮ‬
‫ﻣﻄﻠﺐ ﺩﻳﻨﻲ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﭘﻴﺪﺍ ﻛﻨﻨﺪ ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻗﺮﺁﻥ ﺭﺍ ﻧﻮﺭ ﺭﻭﺷﻦ ﺧﻮﺍﻧﺪﻩ ﻭ ﺑﻪ ﻧﻮﺭ‬
‫ﻫﺮ ﭼﻴﺰﻱ ﭘﻴﺪﺍ ﻣﻲﺷﻮﺩ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﻧﻮﺭ ﺭﺍ ﺍﺯ ﭼﻴﺰ ﺩﻳﮕﺮ ﻭ ﺑﻪ ﺗﻮﺳﻂ ﭼﻴﺰ ﺩﻳﮕﺮ ﭘﻴﺪﺍ ﻛﺮﺩ‬
‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻄﺎﻟﺐ ﺩﻳﻨﻲ ﺭﺍ ﺑﺎﻳﺪ ﺑﻪ ﺗﻮﺳﻂ ﻗﺮﺁﻥ ﭘﻴﺪﺍ ﻛﺮﺩ ﻭﺃﻣﺎ ﺧﻮﺩ ﻗﺮﺁﻥ ﻭ ﻣﻌﻨﻲ ﻛﻠﻤﺎﺕ‬
‫ﺁﻧﺮﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺑﻪ ﺗﻮﺳﻂ ﻛﻠﻤﺎﺕ ﺩﻳﮕﺮﺍﻥ ﻭ ﻳﺎ ﮔﻔﺘﺎﺭ ﺍﻳﺸﺎﻥ ﻣﻘﺼﻮﺩ ﻗﺮﺁﻥ ﺭﺍ ﺩﺍﻧﺴﺖ‪ .‬ﺣﺎﻝ‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻋﺪﻩﺍﻱ ﺍﺯ ﺟﻬﺎﻝ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﻧﻤﻲ ﻓﻬﻤﻴﻢ ﺟﺰ ﺑﺎ ﻛﻠﻤﺎﺕ ﺭﺳﻮﻝ ﻭ‬
‫ﺍﻣﺎﻡ ﺍﻳﻨﺎﻥ ﮔﻮﻳﺎ ﻛﻠﻤﺎﺕ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺭﻭﺷﻦﺗﺮ ﺍﺯ ﻛﻼﻡ ﺧﺪﺍ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺑﻨﺪﻩ ﺭﺍ ﺩﺭ ﺃﺩﺍء ﺳﺨﻦ‬
‫ﺍﺳﺘﺎﺩﺗﺮ ﺍﺯ ﺧﺪﺍ ﻣﻲﺩﺍﻧﻨﺪ‪:‬‬
‫ﺑﻨﻮﺭ ﺷﻤﻊ ﺟﻮﻳﺪ ﺩﺭ ﺑﻴﺎﺑﺎﻥ‬ ‫ﺯﻫﻲ ﻧﺎﺩﺍﻥ ﻛﻪ ﺍﻭ ﺧﻮﺭﺷﻴﺪ ﺗﺎﺑﺎﻥ‬
‫ﺗﺎﺑﺸﻲ ﺍﺯ ﻗﺮﺁﻥ‬ ‫‪534‬‬

‫‪             ‬‬

‫‪                ‬‬

‫‪            ‬‬

‫‪           ‬‬
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‫ﺗﺮﺟﻤﻪ‪ :‬ﺍﺯ ﺗﻮ ﻓﺘﻮﻱ ﻣﻲﺧﻮﺍﻫﻨﺪ‪ ،‬ﺑﮕﻮ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﻓﺘﻮﻱ ﻣﻲﺩﻫﺪ ﺩﺭ ﻛﻼﻟﻪ )ﻛﻼﻟﻪ ﺑﻪ‬
‫ﻣﻌﻨﻲ ﺑﺴﺘﮕﺎﻥ ﻣﻴﺖ ﺍﺳﺖ ﻏﻴﺮ ﺍﺯ ﺃﻭﻻﺩ ﻭ ﺃﺑﻮﻳﻦ( ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﻤﻴﺮﺩ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﻓﺮﺯﻧﺪﻱ‬
‫ﻧﺒﺎﺷﺪ ﻭ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﺮﻱ ﺑﺎﺷﺪ ﭘﺲ ﺑﺮﺍﻱ ﺍﻭ ﻧﺼﻒ ﺁﻧﭽﻪ ﮔﺬﺍﺷﺘﻪ ﻣﻲﺑﺎﺷﺪ ﻭ ﺁﻥ ﻣﺮﺩ ﺍﺯ ﺁﻥ‬
‫ﺧﻮﺍﻫﺮ ﺍﺭﺙ ﻣﻲﺑﺮﺩ ﺍﮔﺮ ﺁﻥ ﺧﻮﺍﻫﺮ ﺭﺍ ﻓﺮﺯﻧﺪ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺧﻮﺍﻫﺮﺍﻥ ﺩﻭﺗﺎ ﺑﺎﺷﻨﺪ ﭘﺲ‬
‫ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺩﻭ ﺛﻠﺚ ﺍﺯ ﻣﺎﺗﺮﻙ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺍﺧﻮﻩ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﺑﺎﺷﻨﺪ ﭘﺲ‬
‫ﺑﺮﺍﻱ ﻫﺮ ﻣﺮﺩﻱ ﺩﻭ ﻣﻘﺎﺑﻞ ﺯﻥ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﺗﺎ ﮔﻤﺮﺍﻩ ﻧﺸﻮﻳﺪ‪،‬‬
‫ﻭﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ ﻋﻠﻴﻢ ﺍﺳﺖ‪(176).‬‬
‫ﻧﻜﺎﺕ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﺃﺑﻮﻳﻨﻲ ﻭ ﻳﺎ ﺃﺑﻲ ﺍﺳﺖ ﻭﺁﻳﺔ ﺩﻭﺍﺯﺩﻫﻢ‬
‫ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﺭﺍﺟﻊ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﺃﻣﻲ ﺍﺳﺖ‪ .‬ﻭ ﺗﻔﺼﻴﻞ ﺍﻳﻨﻬﺎ ﺩﺭ ﻛﺘﺎﺏ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﭘﺎﻳﺎﻥ ﻗﺴﻤﺖ ﺍﻭﻝ ﺍ‪ .‬ﻉ‪ .‬ﺏ‪.‬‬