‫ﻳﺎ أﺑﺎ ذر ﻷن ﺗﻐﺪو ﻓﺘﻌﻠﻢ آﻳﺔ ﻣﻦ ﻛﺘﺎب اﷲ ﺧﻴﺮ ﻟﻚ ﻣﻦ أن ﺗﺼﻠﻲ ﻣﺎﺋﺔ‬

‫رﻛﻌﺔ ‪ .‬اﻟﺤﺪﻳﺚ رواه اﺑﻦ ﻣﺎﺟﻪ‬

‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻪ ﺻﺤﺎﺑﻰ ﺟﻠﻴﻞ اﻟﻘﺪر اﺑﻮ ذر رﺿﻰ‬
‫اﷲ ﻋﻨﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪:‬‬
‫اﮔﺮ ﺗﻮ ﻳﻚ روز ﺻﺒﺢ ﺑﺮوى و ﻓﻘﻂ ﻳﻚ آﻳﺖ از ﻛﺘﺎب اﷲ ﺟﻞ ﺟﻼﻟﻪ را‬
‫ﻳﺎد ﺑﮕﻴﺮى ﺑﻬﺘﺮ اﺳﺖ از اﻳﻦ ﻛﻪ ﺻﺪ رﻛﻌﺖ ﻧﻤﺎز ﻧﻔﻞ ﺑﺨﻮاﻧﻰ ‪.‬‬
‫دﻓﻬﻢ اﻟﻘﺮآن ددرﺳﻮﻧﻮ ﻟړۍ‬ ‫از ﺳﻠﺴﻪ دروس ﻓﻬﻢ اﻟﻘﺮآن‬
‫)‪ (25‬ﭘﻨځﻪ وﻳﺸﺘﻤﻪ ګڼﻪ ـــ دوه ﻧۍ د ‪ 1390‬ﻟﻴږدﻳﺰ ﻟﻤﺮﻳﺰ ﻛﺎ ل د ﻏﻮ ﺋﻲ ‪ 5‬ﻣﻪ ــــ د ‪ 1432‬ﻫﺠﺮي ﻗﻤﺮي ﻛﺎل د ﺟﻤﺎدى اﻻوﻟﻰ ‪ 2 1‬ﻣﻪ ـــــ د ‪ 2011‬زﯦږدﻳﺰ ﻛﺎل د اﭘﺮﻳﻞ ‪ 2 5‬ﻣﻪ‬

‫ﻣﻘﺪﻣﻪ ﺗﻔﺴﻴﺮ‬
‫ﺗﺮﺟﻤﻪ‪ :‬ﻋﺒﺪاﻟﺨﺎﻟﻖ اﺣﺴﺎن‬
‫ﻛﻮدﻛﺎن وﺧﻮاﻧﺪن‬ ‫ﺗﺮﺟﻤﻪ ‪ :‬ﻣﺼﻄﻔﻰ ﺧﺮم دل‬

‫ﺧﻮاﻧﺪن ﻛﻠﻴﺪ داﻧﺶ وﻋﻠﻢ اﻧﺪوزى اﺳﺖ‪ ،‬وازﺑﻬﺘﺮﻳﻦ وﺳﺎﻳﻞ ﭘﻴﺸﺮﻓﺖ ﺗﻤﺪن ﻫﺎ ﺑـﻪ ﺷـﻤـﺎرﻣـﻰ رود‪،‬‬
‫ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﮔﺬﺷﺘﻪ‬ ‫در ﺳﺎﻳﻪء ﻗﺮآن ‪2‬‬ ‫ﻓﻰ ﻇﻼل اﻟﻘﺮآن‬

‫ﺑﺎﺧﻮاﻧﺪن ﻫﻤﺮاﻳﻲ وﻫﻤﻨﺸﻴﻨﻲ ﺑﺎﻧﻮﻳﺴﻨﺪه ﻫﺎ واﻧﺪﻳﺸﻤﻨﺪان ﺻﻮرت ﻣـﻲ ﮔـﻴـﺮد واز زﻧـﺪﮔـﻰ وﻋـﻠـﻢ‬ ‫در ﺳﺎﻳﻪي ﻗﺮآن آﻣﻮﺧﺘﻢﻛﻪ در اﻳﻦ ﺟﻬﺎن ﺑﻴﻜﺮان‪ ،‬ﺗﺼﺎدفِ ﻛﻮر وﻛﺮ و ﺟـﻬـﺶِ ﻧـﺎﮔـﻬـﺎﻧـﻰ ‪،‬‬
‫ﮔﺬﺷﺘﮕﺎن وﻣﻌﺎﺻﺮﻳﻦ ﺧﻮدﻣﻌﻠﻮﻣﺎت ﺑﺪﺳﺖ ﻣﻰ آورﻳﻢ ‪.‬ﺧﺪاوﻧﺪ د رﻧﺨﺴﺘﻴﻦ آﻳﺎﺗﻰ ﻛﻪ ﺑﺮ رﺳﻮل اﷲ‬ ‫ﺧ َﻠ ْﻘﻨَﺎهُ ِﺑ َﻘﺪَ ٍر(‪ ...‬ﻣﺎ ﻫﺮ ﭼـﻴـﺰي را ﺑـﻪ اﻧـﺪازه و ﻣـﻘـﺘـﻀـﺎي‬
‫ﺷﻲْءٍ َ‬
‫ﻓﺎﻗﺪ اﻋﺘﺒﺎر اﺳﺖ‪) :‬إِ ّﻧَﺎ ُﻛﻞَّ َ‬
‫]ص[ﻧﺎزل ﻧﻤﻮدﺑﻪ ﺧﻮاﻧﺪﻧﺶ دﺳﺘﻮرداد وﻓﺮﻣﻮد‪] :‬اﻗﺮء ﺑﺎﺳﻢ رﺑﻚ اﻟﺬى ﺧﻠﻖ[ﺗﺮﺟـﻤـﻪ‪ :‬ﺑـﺨـﻮان ﺑـﻨـﺎم‬ ‫ﺣﻜﻤﺖ آﻓﺮﻳﺪﻳﻢ‪) .‬ﻗﻤﺮ‪(4 9/‬‬
‫ﭘﺮوردﮔﺎرت ﻛﻪ آﻓﺮﻳﺪ ‪.‬ﻣﺮﺑﻴﺎن ﺑﻪ آﻣﻮزش ﺧﻮاﻧﺪن ﺑﺮاى اﻃﻔﺎل درﻧﺨﺴﺘﻴﻦ روزﻫﺎى ﻋﻤﺮش ﺗـﻮﺻـﻴـﻪ‬
‫ﺷﻲْءٍ َﻓ َﻘﺪَّ َرهُ َﺗ ْﻘﺪِﻳﺮًا(‪ .‬ﻫﺮ ﭼﻴﺰى را آﻓﺮﻳﺪه اﺳﺖ و اﻧـﺪازه ﮔـﻴـﺮى دﻗـﻴـﻘـﻰ در آن‬
‫ﺧ َﻠﻖَ ُﻛﻞَّ َ‬
‫)وَ َ‬
‫ﻛﺮدﻧﺪ ‪.‬اﻳﻨﻚ ﻣﺮاﺣﻞ آﻣﻮزش ﺧﻮاﻧﺪن ﺑﺮاى اﻃﻔﺎل ﺑﻴﺎن ﻣﻰ ﮔﺮدد ‪.‬‬
‫ﺑﻜﺎر ﺑﺮده اﺳﺖ‪) .‬ﻓﺮﻗﺎن‪(2/‬‬
‫‪ : 1‬ﻣﺮﺣﻠﻪ ﺑﻪ دﺳﺖ ﮔﺮﻓﺘﻦ‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ درﺳﺎل اول زﻧﺪﮔﻰ ﻃﻔﻞ روﻧـﻤـﺎﻣـﻰ ﺷـﻮد‪،‬اﻫـﺘـﻤـﺎم ﮔـﺬراى ﺑـﻪ‬
‫ﻛﺘﺎب ﭘﻴﺪا ﻧﻤﻮده وﻛﺘﺎب راﺑﻪ دﻫﺎﻧﺶ ﻧﻤﻮده وﺻﻔﺤﺎت آن راﭘﺎره ﻣﻰ ﻛﻨﺪ‪ ،‬ﺑﺮاى اﻳﻨﻜﻪ اﻳـﻦ ﺗـﻮﺟـﻪ‬
‫ﻫﺮﻛﺎرى ﺣﻜﻤﺘﻰ دارد‪ .‬وﻟﻰ ﺣﻜﻤﺖ ژرف ﭘـﻨﻬﺎن ازدﻳﺪهﻫﺎ‪ ،‬ﭼﻪ ﺑﺴﺎ ﺑـﺮاى ﻧـﮕـﺎه ﺳـﻄـﺤـﻲ‬
‫اوﺑﻪ ﻛﺎﻏﺬ وﻛﺘﺎب ﭘﺨﺘﻪ ﺷﻮد‪ ،‬ﻣﻴﺘﻮان ورق ﻫﺎى ازﻣﺠﻠﻪ ﻫﺎى ﻗﺪ ﻳﻤﻰ راﻛـﻪ ﻣـﻨـﻈـﺮه ﻫـﺎى ﺟـﺬاﺑـﻰ‬ ‫وﻛﻮﺗﺎه اﻧﺴﺎﻧﻰ ﻫﻮﻳﺪا ﻧﮕﺮدد‪:‬‬
‫ﺧ ْﻴﺮًا َﻛﺜِﻴﺮًا(‪ .‬ﭼﻪ ﺑﺴﺎ ﭼﻴﺰى را ﻧﺎﭘﺴﻨﺪ ﺑـﺪاﻧـﻴـﺪ‪ ،‬دارﻧﺪ ﺑﻪ اﺧﺘﻴﺎراوﻗﺮاردﻫﻴﻢ ﺗﺎﺑﻪ آﻧﻬﺎ اﻧﺲ ﮔﻴﺮد‪.‬‬
‫ﺠ َﻌﻞَ اﻟ َّﻠﻪُ ﻓِﻴﻪِ َ‬
‫ﺷ ْﻴﺌًﺎ وَ َﻳ ْ‬
‫ﻜ َﺮﻫُﻮا َ‬
‫) َﻓ َﻌﺴَﻰ أَنْ َﺗ ْ‬
‫‪ : 2‬ﻣﺮﺣﻠﻪ اﺷﺎره ﺑﻪ ﺗﺼﺎوﻳﺮوﻣﻨﻈﺮه ﻫﺎ‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻌﺪازﭘﺎﻧﺰده ﻣﺎﻫﻪ ﺷـﺪن ﻃـﻔـﻞ آﻏـﺎزﻣـﻰ ﮔـﺮددﻛـﻪ‬ ‫اﻣﺎ ﺧﺪاوﻧﺪ ﺧﻴﺮ زﻳﺎدى در آن ﻧﻬﻔﺘﻪ ﺑﺎﺷﺪ‪) .‬ﻧﺴﺎء‪(1 9/‬‬
‫ﻛﻮدك ﺗﻮﺟﻬﻰ ﺟﺪى ﺑﻪ ﻋﻜﺲ ﻫﺎي ﻛﺘﺎب ﭘﻴﺪاﻣﻰ ﻛﻨﺪ‪ ،‬درﻳﻦ ﻣﺮﺣﻠﻪ ﻣﺎدرﻣﻰ ﺗﻮاﻧﺪ ﻧﻘﺶ ارزﻧﺪه ى‬ ‫ﺷﺮٌّ ﻟَـﻜُـﻢْ وَاﻟـ ّﻠَـﻪُ ﻳَـﻌْـﻠَـﻢُ‬
‫ﺷ ْﻴﺌًﺎ وَ ُﻫﻮَ َ‬
‫ﺤ ّﺒُﻮا َ‬
‫ﻋﺴَﻰ أَنْ ُﺗ ِ‬
‫ﻜﻢْ وَ َ‬
‫ﺧ ْﻴﺮٌ َﻟ ُ‬
‫ﺷ ْﻴﺌًﺎ وَ ُﻫﻮَ َ‬
‫ﻜ َﺮﻫُﻮا َ‬
‫ﻋﺴَﻰ أَنْ َﺗ ْ‬
‫)وَ َ‬
‫را ﺑﺎزى ﻛﻨﺪ ﻛﻪ ﺻﻔﺤﺎت ﻛﺘﺎب راﺑﺮﮔﺮداﻧﺪ ﺗﺎ ﻛﻮدك ﺑﻪ ﻋﻼﻗﻪ ﻣﻨﺪى ﺑﻪ ﻣﻨﻈﺮه ﻫﺎ وﺗﺼﺎوﻳﺮوﻋﻨـﻮان‬
‫وَأَ ْﻧ ُﺘﻢْ ﻻ َﺗ ْﻌ َﻠﻤُﻮنَ(‪ .‬ﭼﻪ ﺑﺴﺎ ﭼﻴﺰى را ﻧﺎﺧﻮش ﺑﺪارﻳﺪ‪ ،‬و ﺧﻴﺮ و ﺻﻼح ﺷـــﻤـﺎ در آن ﻧـﻬـﻔـﺘـﻪ‬
‫ﻫﺎى درﺷﺖ اﺷﺎره ﻧﻤﺎﻳﺪ‪.‬‬
‫ﺑﺎﺷﺪ‪ ،‬و ﭼﻪ ﺑﺴﺎ ﭼﻴﺰى را دوﺳﺖ ﺑﺪارﻳﺪ‪ ،‬و ﺷﺮ و ﺑﻼى ﺷـﻤﺎ در آن ﺑـﺎﺷﺪ‪ ،‬زﻳـﺮا ﺧﺪا ﻫــﻤـﻪ‬
‫‪: ٣‬ﻣﺮﺣﻠﻪ ﻧﺎم ﮔﺬارى اﺷﻴﺎء‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ازﻳﻚ وﻧﻴﻢ ﺳﺎﻟﮕﻰ ﻛﻮدك ﺷﺮوع ﺷﺪه وﻃﻔﻞ ﻧـﺎم اﺷـﻴـﺎء را‬
‫ﭼﻴﺰ را ﻣﻰداﻧﺪ و ﺷﻤﺎ ﻧﻤﻰداﻧﻴﺪ‪) .‬ﺑﻘﺮه‪(2 1 6/‬‬
‫ﺑﻠﺪ ﻣﻰ ﺷﻮد‪ ،‬اﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻪ اوﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﺑﻪ ﻧﺎم ﮔﺮﻓﺘﻦ اﺷﻴﺎء ‪:‬‬
‫ﺑﺎﻗﻴﻤﺎﻧﺪه در ﺻﻔﺤﻪ دوم‬ ‫اﺳﺒﺎﺑﻰ ﻛﻪ ﺗﻮدهي ﻣﺮدم ﺑﺪاﻧﻬﺎ ﻋﺎدت ﮔﺮﻓﺘﻪ و آﺷـﻨﺎﻳﻨﺪ‪ ،‬ﮔﺎﻫﻰ ﻧﺘﻴﺠﻪ ﺑـﺨﺶ ﺧﻮاﻫﻨﺪ ﺑـﻮد‬
‫وﮔﺎﻫﻰ ﻧﺘﻴﺠﻪاى ﻧﻤﻰدﻫﻨﺪ‪ .‬ﻣﻘﺪﻣﺎﺗﻰ را ﻛﻪ ﻣﺮدم ﺣﺘﻤﻰ ﻣﻰداﻧﻨﺪ‪ ،‬ﮔﺎﻫﻰ ﻧـﺘـﺎﺋـﺠـﺸـﺎن ﺑـﻪ‬
‫ﻳﻮﺳﻒ اﺳﻼم‪ ،‬د ﻳﻮﻳﺸﺘﻤﻰ ﭘﻴړى ﺳﺘړى ﺳﻠﻤﺎن ﻓﺎرس‬ ‫دﻧﺒﺎﻟﺸﺎن ﺑﻴﺎﻳﺪ و ﮔﺎه ﻧﻴﺎﻳﺪ‪ .‬اﻳﻦ ﺑﺪان ﺧﺎﻃﺮ اﺳﺖ ﻛﻪ اﺳﺒﺎب و ﻣـﻘـﺪﻣـﺎت‪ ،‬آن ﭼـﻴـﺰﻫـﺎﺋـﻰ‬
‫ﻟﻴﻜﻮﻧﻜﯥ ‪ :‬ﻫﺪاﻳﺖ اﷲ ﺣﻤﻴﺪى‬ ‫ﻧﻴﺴﺘﻨﺪﻛﻪ آﺛﺎر و ﻧﺘﺎﺋﺞ را ﭘﺪﻳﺪ ﻣﻰآورﻧﺪ؛ ﺑﻠﻜﻪ اﻳﺠﺎدﻛﻨﻨﺪه ﻫﻤﺎن ارادهي ﻣﻄﻠـﻘـﻲ اﺳـﺖ ﻣﺘﻀﺎدې څﻴﺮې ‪:‬‬
‫ﻛﻪ آﺛﺎر و ﻧﺘﺎﺋﺞ را ﻣﻲآﻓﺮﻳﻨﻨﺪ‪ ،‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺧﻮد اﺳﺒﺎب و ﻣﻘﺪّﻣﺎت را آﻓﺮﻳﺪه اﺳﺖ‪.‬‬
‫څﺮﻧګﻪ ﭼﯥ ﻣﻌﻤﻮل دي د اﺷﺨﺎﺻﻮ د ﻣﻌﺮﻓﻲ ﻟﭙﺎره ﺑﺎﻳﺪ څﻪ ﺻﻔﺎت ﺑﻴﺎن ﺷﻲ ﺧـﻮ ﻛﻠـﻪ ﻛﻠـﻪ‬
‫ﺤﺪِثُ َﺑ ْﻌﺪَ ذَ ِﻟﻚَ أَ ْﻣﺮًا(‪.‬ﺗﻮ ﻧـﻤﻰداﻧـﻰ‪ ،‬ﺷـﺎﻳﺪ ﺧﺪاوﻧـﺪ ﺑـﻌﺪ از آن‪ ،‬ﻛــﺎر ﻧﻮﻣﻮﻧﻪ دوﻣﺮه ﻣﺸﻬﻮر ﺷﻲ ﭼﯥ ﻧﻮر ﻣﻌﺮﻓﻲ ﺗﻪ اړﺗﻴـﺎ ﻧـﻠـﺮي او اّن ډﻳـﺮ ځﻠـﻪ ﺧـﻮ د ځـﻴـﻨـﻮ‬
‫)ﻻ َﺗﺪْرِي َﻟ َﻌﻞَّ اﻟ َّﻠﻪَ ُﻳ ْ‬

‫دﻳﮕﺮى ﻛﻨﺪ‪) .‬ﻃﻼق‪) (1/‬وَﻣَﺎ َﺗﺸَﺎءُونَ إِﻻ أَنْ َﻳﺸَﺎءَ اﻟ َّﻠﻪُ(‪ .‬ﺷـﻤـﺎ ﭼـﻴـﺰى را ﻧــﻤـﻰ ﺗـﻮاﻧــﻴـﺪ ﻣﻮاﺻﻔﺎﺗﻮ د ﺑﻴﺎن ﻟﭙﺎره د اﺷﺨﺎﺻﻮ د ﻧﻮﻣﻮﻧﻮ ﻳﺎدوﻧﻪ ﻛﻴږي‪ ،‬ﻣﺜﻼ ﻛﻪ څﻮك د ﺻﺒﺮ او زﻏﻢ‬
‫ﻧﻪ ﺧﺒﺮه ﻛﻮي ﻧﻮ د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﻧﻮم اﺧﻠﻲ او د ﺳﺮﻛﺸۍ او ﺑﻐﺎوت د ﻧـﻤـﻮﻧـﯥ ﻟـﭙـﺎره‬ ‫ﺑـﺨﻮاﻫـﻴﺪ‪ ،‬ﻣﮕـﺮ آﻧﮕﺎه ﻛـﻪ ﭘﺮوردﮔﺎر ﺑﺨﻮاﻫﺪ‪) .‬اﻧﺴﺎن‪ (3 0/‬ﺑﺎﻗﻴﻤﺎﻧﺪه در ﺻﻔﺤﻪ دوم‬
‫ﻓﺮﻋﻮن ﻳﺎدوي ‪.‬زﻣﻮﻧږ د ﻛﻴﺴﯥ ﻋﻨﻮان‪ ،‬ﻫﻤﺪاﺳﯥ د دوو ډﻳﺮو وﺗـﻠـﻮ څـﻴـﺮو ﻧـﻮﻣـﻮﻧـﻪ دي‬
‫ژﺑﺎړه ‪:‬ﺧﻠﻴﻞ اﻟﺮﺣﻤﻦ ﺣﻨﻴﻒ‬ ‫ﻟﻴﻜﻨﻪ‪ :‬دوﻛﺘﻮر ﻋﺒﺪاﻟﻔﺘﺎح ﻋﻔﻴﻒ ﻃﺒﺎره‬
‫ﭼﯥ ﻫﺮ ﻳﻮ ﻳﯥ ﺗﺮ ﺑﻠﯥ زﻳﺎت‪ ،‬د ﺧﻠﻜﻮ ﭘﻪ ﻣﻨځ ﻛﯥ ﻣﺸﻬﻮر دى ‪.‬ﻳﻮې ﺧﻮاﺗﻪ د اﻧګﻠﺴﺘﺎن د‬
‫اوﻳﺎﻳﻤﯥ ﻟﺴﻴﺰې د ﻣﻮﺳﻴﻘﻲ ځﻮان ﺳﺘﻮرى ﭼﯥ ﭘﻪ ﻧړﻳﻮاﻟﻪ ﻛﭽﻪ ﻳـﯥ ﺷـﻬـﺮت ﻣـﻮﻧـﺪﻟـﻰ‪،‬‬
‫د اﻳﻮب )ع( د ﻛﻴﺴﯥ درﺳﻮﻧﻪ‬
‫اوﭘﻪ ﻟﺲ ګﻮﻧﻮ ﻣډاﻟﻮﻧﻪ ﻳﯥ ﭘﺪې ډګﺮ ﻛﯥ اﺧﻴﺴﺘﻲ دي وﻻړ دى‪ ،‬ﻫـﻐـﻪ ﭼـﯥ د اروﭘـﺎ او‬
‫د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﭘﻪ ﻛﻴﺴﻪ ﻛﯥ د ﻣﺆﻣﻨـﺎﻧـﻮ ﻟـﭙـﺎره ډﻳـﺮ اﻣﺮﻳﻜﺎ د ﻟﻮﻳﻮ وﭼﻮ د ﺳﻨﺪرﻏﺎړي ﻟﻘﺐ ﻳﯥ ﺗﺮ ﻻﺳﻪ ﻛړ او ﭘﺪې ډګﺮ ﻛﯥ د ﺳﺘﻮري ﭘﻪ ﺷﺎن‬ ‫ﭘﻪ ﺳﺘﻮﻧﺰو ﺻﺒﺮ ﻛﻮل ‪:‬‬
‫درﺳﻮﻧﻪ دي‪ ،‬ﻫﻐﻪ ﺗﻪ ډﻳﺮى ﺳﺨﺘۍ رﺳﻴﺪﻟﯥ وې‪ ،‬ﺧﭙﻞ رب ﺗﻪ ﻳﯥ دﻋﺎ وﻛړه ﺗﺮڅﻮ ورﭘﻴښﯥ وځﻠﻴﺪ‪ ،‬ﻫﻮ! دا د ځﻮاﻧۍ ﭘﻪ ﺧﻴﺎل ﻣﻐﺮور‪ ،‬ﻟﻪ اﷲ ﻧﻪ ﻟﺮې ‪ ،‬د ﻓﺤﺸﺎوو ﭘﻪ ﻟﻤﻦ ﻛﯥ ښـﻜـﻴـﻞ‬
‫ﺳﺨﺘۍ ﺗﺮې ﻟﺮې ﻛړي‪ ،‬اﷲ ﺟﻞ ﺟﻼﻟﻪ ﭘﻪ ﺧﭙﻞ ﻟﻮى اﺣﺴﺎن ﺳﺮه ﻟﻪ ﻫـﻐـﻪ ﻧـﻪ ﻣـﺮﺿـﻮﻧـﻪ ﻟـﺮې او ﭘﻪ ﻋﻴﺸﻮﻧﻮ ﻛﯥ راﻟﻮى ﺷﻮى ﻛﺎت ﺳﺘﻴﻮان دى ﭼﯥ د ﻟﻨﺪن ﭘﻪ ﺗﺮ ټﻮﻟﻮ ﻗـﻴـﻤـﺘـﻲ ﺳـﻴـﻤـﻪ‬
‫ﻛړل‪ ،‬اﷲ ﺟﻞ ﺟﻼﻟﻪ ﻫﻐﻪ ﺗﻪ ټﻮل ﻧﻌﻤﺘﻮﻧـﻪ دوه ﺑـﺮاﺑـﺮه ورﻛـړل ځـﻜـﻪ ﻫـﻐـﻪ ﭘـﻪ ﺳـﺘـﻮﻧـﺰو او ﻛﯥ څﻮ ﭘﻮړﻳﺰ ﻛﻮر ﻟﺮې ‪ ،‬د ورځﯥ ﻟﻪ ﻣﺎډل ﺳﺮه ﺳﻢ ﻣﻮټﺮ ﻛﯥ ښـﻜـﺘـﻪ ﭘـﻮرﺗـﻪ ﻛـﻴـږي او د‬

‫ﭘﺎ ﺗﯥ ﭘﻪ درﻳﻢ ﻣﺦ ﻛﯥ‬ ‫ﻛړاووﻧﻮ ډﻳﺮ ښﻪ ﺻﺒﺮ ﻛړى وو‪ ،‬د ﻳﻮه ﻣﺆﻣﻦ ﻟﭙﺎره ﭘﻪ ﺳﺨﺘﻴﻮ ﻛﯥ اﻳﻮب ﻋـﻠـﻴـﻪ اﻟﺴـﻼم ښـﻪ ﻟﻨﺪن ښﺎر د ﺗﺮ ټﻮﻟﻮ ښﻜﻠﻮ ﻧﺠﻮﻧﻮ ﺳﺮه ﺷﭙﯥ ﺗﻴﺮوې‪.‬‬
‫ﻣﺜﺎل ﻛﻴﺪاى ﺷﻲ‪ ،‬ﻣﺆﻣﻦ ﺑﺎﻳﺪ ﭘﻪ ﺳﺘﻮﻧـﺰو او ﻛـړاووﻧـﻮ ﺻـﺒـﺮ وﻛـړي‪ ،‬ځـﻜـﻪ ﺳـﺨـﺘـۍ او‬

‫ﺳﺘﻮﻧﺰې ﻧﺒﻴﺎﻧﻮ ګﺎﻟﻠﯥ‪ ،‬ﻧﺒﻴﺎﻧﻮ ﺑﯥ ﻛړاوه ژوﻧﺪ ﻧﻪ دى ﺗﻴﺮ ﻛړى‪ ،‬رﺳﻮل ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠـﻢ درس ﻫﺎى ﻓﻬﻢ ﻗﺮآن ﻛﺮﻳﻢ و ﺗﺠﻮﻳﺪ ﺑﻪ ﻓﺎرﺳﻰ و ﭘﺸﺘﻮ روز ﻫﺎى دوﺷـﻨـﺒـﻪ ﺗـﻮﺳـﻂ‬
‫واﻳﻲ )أﺷﺪ اﻟﻨﺎس ﺑﻼء‪ ،‬اﻷﻧﺒﻴﺎء‪ ،‬ﺛﻢ اﻟﺼﺎﻟﺤﻮن‪ ،‬ﺛﻢ اﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ‪ ،‬ﻳﺒﺘﻠﻰ اﻟـﺮﺟـﻞ ﻋـﻠـﻰ‬
‫اﺳﺘﺎ د ﻏﻔﻮرى ﻓﺎرغ اﻟﺘﺤﺼﻴﻞ ﺟﺎﻣـﻌـﻪ اﺳـﻼﻣـﻰ رﻳـﺎض و ﺳـﺎﺑـﻖ اﺳـﺘـﺎد ﻓـﺎﻛـﻮﻟـﺘـﻪ‬
‫ﺣﺴﺐ دﻳﻨﻪ‪ ،‬ﻓﺎن ﻛﺎن ﻓﻰ دﻳﻨﻪ ﺻﻼﺑﺔ زﻳﺪ ﻓﻲ ﺑﻼﺋﻪ( ‪ ،‬ﺗﺮ ټﻮﻟﻮ زﻳﺎت ﭘﻪ ﺳﺘﻮﻧﺰو ﻛﯥ را ګـﻴـﺮ‬
‫ﺷﺮﻋﻴﺎت ﭘﻮﻫﻨﺘﻮن ﻛﺎﺑﻞ در ﻣﺴﺠﺪ ﻧﻮر ) ﺳﺮﻳﻼﻧﻜﺎ ﻳﻰ ﻫﺎ ( داﻳﺮ ﻣﻴﮕﺮدد‪.‬‬
‫ﻧﺒﻴﺎن دي‪ ،‬ﺑﻴﺎ ﻧﻴﻚ ﺑﻨﺪګﺎن‪ ،‬ﺑﻴﺎ ﻫﻤﺪا ﺷﺎن ﻧﻴﻚ ﭘﻪ ﻧﻴﻚ ﭘﺴﯥ‪ ،‬ﻫﺮ ﺳړى د ﺧـﭙـﻞ دﻳـﻦ ﭘـﻪ‬
‫از ﺗﻤﺎم ﺑﺮادران و ﺧﻮاﻫﺮان ﻋﻼﻗﻪ ﻣﻨﺪ ﻓﻬﻢ ﻗﺮآن ﻛﺮﻳﻢ دﻋﻮت ﺑﻌﻤﻞ ﻣﻰ آﻳﺪ ﺗﺎ ﺑﺎ‬
‫اﻧﺪازه ﭘﻪ ﺳﺨﺘﻴﻮ آزﻣﻮﻳﻞ ﻛﻴږي‪ ،‬ﻛﻪ ﭼﻴﺮې ﻳﯥ ﭘﻪ دﻳﻦ ﻛـﯥ ﻏښـﺘـﻠـﺘـﻴـﺎ راځـﻲ ﻧـﻮ ﺑـﻼء او‬
‫اﺷﺘﺮاك ﺷﺎن درﻳﻦ درس از ﻓﻴﻮﺿﺎت ﻫﺪاﻳﺖ ﺑﺨﺶ ﻛﻼم اﷲ زﻧﺪﮔﻰ ﺧﻮﻳﺶ و‬
‫ﻓﺎﻣﻴﻠﻬﺎ ى ﺧﻮدرا آراﺳﺘﻪ ﺑﮕﺮداﻧﻨﺪ‪.‬‬ ‫ﺳﺨﺘﻲ ﻳﯥ ﻫﻢ ورﺳﺮه زﻳﺎﺗﻴږي‪.‬ﻟﻪ دې څﺨﻪ څﺮګﻨﺪﻳـږي ﭼـﯥ ﺳـﺘـﻮﻧـﺰې او ﻛـړاووﻧـﻪ د‬
‫ﻗﺒﻞ از ﻧﻤﺎز ﻋﺸﺄ‬ ‫ﺧﺘﻢ ‪:‬‬ ‫_‬ ‫ﺑﻌﺪ از ﻧﻤﺎز ﻣﻐﺮب‬ ‫ﺑﺪﻣﺮﻏۍ دﻟﻴﻞ ﻧﺸﻲ ﻛﻴﺪاى‪ ،‬ﻧﻴﻜﻤﺮﻏﻲ او ﺑﺪﻣﺮﻏﻲ د ﻧـﻴـﻜـﻮ او ﺑـﺪو ﻋـﻤـﻠـﻮﻧـﻮ وﻗﺖ ‪ :‬ﺷﺮوع ‪:‬‬
‫‪Address: Masjid Noor 2 Whitfrairs Avenue ,‬‬ ‫ښﻜﺎرﻧﺪوﻳﻲ ﻧﺸﻲ ﻛﻮﻟﻰ‪ ،‬ځﻜﻪ دا دﻧﻴﺎ د ﺟﺰاء ﻟﭙﺎره ﻧﻪ ده‪ ،‬دا دﻧﻴﺎ د اﻣﺘﺤﺎن دﻧﻴـﺎ‬
‫‪Harrow Wealdstone , London, HA3 5RN‬‬
‫ﭘﺎ ﺗﯥ ﭘﻪ درﻳﻢ ﻣﺦ ﻛﯥ‬ ‫ده ﭼﯥ د آﺧﺮت ﭘﻪ ګټﻪ ﺑﺎﻳﺪ وﻛﺎرول ﺷﻲ‪،‬‬

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 ‫‪ 2 5‬اﭘﺮﻳﻞ ﺳﺎل ‪ 2011‬ﻣﻴﻼدى‬ ‫ﺷﻤﺎره ﺑﻴﺴﺖ وﭘﻨﺠﻢ ) ‪ (25‬ــــــ دوﺷﻨﺒﻪ ‪ 5‬ﺛﻮر ﺳﺎل ‪ 1390‬ﻫﺠﺮي ﺷﻤﺴﻰ ــــــ ‪ 2 1‬ﺟﻤﺎدى اﻻوﻟﻰ ﺳﺎل ‪ 1432‬ﻫﺠﺮى ﻗﻤﺮى ـــــــ‬

‫ﭘﺮوردﮔﺎر ﻧﺴﺒﺖ ﺑﻪ اﻳﻦ ﻣﻮﺟﻮدﻛﻪ اﻧﺴﺎن اﺳﺖ ﺑﺪﮔﻤﺎن ﻧﻤﻰﺷﻮد ﺗﺎ ﻣﻮﻗﻌﻴﺖ و وﻇـﻴـﻔـﻪ ي‬
‫او را در زﻣـﻴﻦ ﻧـﺎﭼﻴﺰ اﻧﮕﺎرد ﻳﺎ در ﺷﻜﻠﻰ از اﺷﻜﺎل زﻧﺪﮔﻴﺶ ‪ -‬ﺧﻮاه در ﺣﺎﻟﺖ اﻧﻔﺮادى و‬
‫ﺑﻘﻴﻪ از ﺻﻔﺤﻪ اول‬ ‫در ﺳﺎﻳﻪء ﻗﺮآن ‪. . .‬‬
‫اﻣﺎ ﺷﺨﺺ ﻣﻮﻣﻦ ﺑﺎﻳﺪ از اﺳﺒﺎب و وﺳـﺎﺋﻞ ﻣﻮﺟﻮد اﺳﺘﻔﺎدهﻛﻨﺪ‪ ،‬زﻳﺮا ﺑﺮاى ﺑﻜﺎرﮔﻴـﺮى و ﺧﻮاه ﺑﻪ ﻋﻨﻮان اﻧﺪاﻣﻰ از ﭘـﻴﻜﺮهي اﺟﺘﻤﺎع ‪ -‬ارزش او را ﺑـﻪ ﺣﺴـﺎب ﻧـﻴـﺎورد‪ .‬ﻫـﻤـﭽـﻨـﻴـﻦ‬
‫ﺳﻮد ﺟﺴﺘﻦ از آﻧﻬﺎ ﻓﺮﻣﺎن داده ﺷﺪه اﺳﺖ‪ .‬ﺗﻨﻬﺎ ﺧﺪا اﺳﺖﻛﻪ آﺛﺎر و ﻧـﺘﺎﺋـﺞ آﻧـﻬـﺎ را ﻣـﻘـﺪر ﺧﺪاوﻧﺪ ﺑﻪ دﻧﺒﺎل ﺧﻴﺎل روان ﻧﻤﻰﮔﺮدد ﺗﺎ در ﺣﺎﻟﺖ ﺑـﻴـﺨـﺒـﺮى‪ ،‬اﻳـﻦ ﻣـﻮﺟـﻮد را ﺑـﺎﻻﺗـﺮ از‬
‫ﻣﻰدارد و ﺟﻠﻮهﮔﺮ ﻣﻰﺳﺎزد‪ .‬اﻃﻤﻴﻨﺎن ﺑﻪ رﺣﻤﺖ ﺧﺪا و دادﮔـﺮى و ﺣـﻜـﻤـﺖ و داﻧـﺶ او‪ ،‬ﻣﻨﺰﻟﺘﻰﻛﻪ دارد ﺟﺎى دﻫﺪ و ﻳـﺎ ﺑﻴﺸﺘﺮ از ﻃﺎﻗﺖ و وﻇﻴﻔﻪاش از اوﻛﺎر ﺗﻜﻠﻴﻒ ﺑـﺨـﻮاﻫــﺪ؛‬
‫ﻳﮕﺎﻧﻪ ﭘﻨﺎﻫﮕﺎﻫﻰ اﺳﺖﻛﻪ ﻣﺤﻞ اﻣﻦ و اﻣﺎن اﺳﺖ‪ ،‬و ﺗﻨﻬﺎ ﺟﺎﺋﻰ اﺳﺖﻛﻪ دل در آن آرامﮔﻴﺮد ﺑﻠﻜﻪ ﺳﺮﺷﺖ اﻧﺴﺎﻧﻰ ﺧﺪادادى او را ﻛﺎﻣﻼ ﻣــﺮاﻋـﺎت داﺷـﺘـﻪ اﺳـﺖ ‪ ،‬ﺳـﺮﺷـﺘـﻰ ﻛـﻪ روز‬
‫ﺸ ْﻴﻄَﺎنُ َﻳ ِﻌﺪُ ُﻛﻢُ ا ْﻟﻔَـﻘْـ َﺮ وَﻳَـﺄْﻣُـ ُﺮﻛُـﻢْ ﺑِـﺎﻟْـﻔَـﺤْـﺸَـﺎءِ وَاﻟـ ّﻠَـﻪُ ﻧﺨﺴﺖ او را ﺑﺮ آن ﺳﺮﺷﺘﻪ و ﺑﻪ ﻫﻤﺮاه آن ﺑﻪ اﻳﻦ دﻧﻴﺎ ﮔﺴـﻴﻞ ﻧـﻤﻮده اﺳﺖ‪ ...‬در ﻫﺮ دو ﺣـﺎﻟـﺖ‬ ‫و از وﺳﻮﺳﻪ و دﻟﻬﺮه ﺑﺪور ﺑﺎﺷﺪ‪ ) :‬اﻟ َّ‬
‫اﻧـﻔﺮادى و اﺟﺘﻤﺎﻋﻰ‪ ،‬ارﻛﺎن ﻓﻄﺮت و اﺻﻮل ﺳﺮﺷﺖ او آﻧﻘﺪر ﺳﻄﺤﻰ و ﺳﺎده ﻧـﻴـﺴـﺖ ﺗــﺎ‬ ‫ﺗـﻨـﮕـﺪﺳـﺘـﻰ‬ ‫و‬ ‫ﻓـﻘـﺮ‬ ‫از‬ ‫را‬ ‫ﺷـﻤـﺎ‬ ‫اﻫـﺮﻳـﻤـﻦ‬ ‫(‬ ‫ﻢ‬
‫ٌ‬ ‫ِـﻴـ‬
‫ﻠ‬ ‫َـ‬
‫ﻋ‬ ‫ﺳﻊٌ‬
‫َﻳ ِﻌﺪُ ُﻛﻢْ َﻣ ْﻐ ِﻔ َﺮةً ِﻣ ْﻨﻪُ وَ َﻓﻀْﻼ وَاﻟ َّﻠﻪُ وَا ِ‬
‫ﻣﻰﺗﺮﺳﺎﻧﺪ و از اﻧﺠﺎم دادن ﻛﺮدار ﻧﻴﻜﻮ ﺑﺪور ﻣﻰدارد و ﺑﻪ اﻧﺠﺎم دادن ﻛﺎرﻫﺎى ﮔﻨﺎه آﻟـﻮد ﺑﺎ وﺿﻊ ﻗﺎﻧﻮﻧﻰ ﭘﻴﺪا آﻳﺪ و ﺑﺎ اﺷﺎرهي ﻗﻠﻤﻰ درﻫﻢ ﻧﻮردﻳﺪه ﺷـﻮد‪ ...‬اﻧﺴـﺎن ﻫـﻤـﻴـﻦ ﭘـﺪﻳـﺪه‬
‫ﺑﺮﻣﻰاﻧﮕﻴﺰد وﻟﻰ ﺧﺪاوﻧﺪ ﺑﻪ ﺷﻤﺎ وﻋﺪهي ﻣﻐﻔﺮت و ﺑﺮﻛﺖ ﺧﻮد دﻫﺪ‪ ،‬و او داراى رﺣـﻤـﺖ اﺳﺖ ﺑﺎ داﺷـﺘﻦ ﻫﻤﻴﻦ ﺳـﺮﺷﺖ و آرزوﻫﺎ و ﺧﻮاﺳـﺘﻬﺎ‪ ،‬و ﻧـﻴﺮوﻫـﺎ و اﺳـــﺘـﻌـﺪادﻫـﺎ‪ ،‬آﺋــﻴـﻦ‬
‫ﭘـﺮوردﮔﺎرى دﺳـﺘﺶ را ﻣﻰﮔﻴﺮد ﺗـﺎ او را ﺑﻪ ﺳﻮى ﺑﻠﻨﺪﺗﺮﻳﻦ درﺟﻪي ﻛﻤـﺎﻟـﻰ ﻛـﻪ ﺑـﺮ ﺣﺴـﺐ‬ ‫و ﻧﻌﻤﺖ ﻓﺮاوان‪ ،‬و داﻧﺎى ﺑﻪ اﻣﻮر اﺳﺖ‪).‬ﺑﻘﺮه‪(2/‬‬
‫ﺑﻪ دﻧﺒﺎل آن در ﺳﺎﻳﻪي ﻗﺮآن ﺑﺎ ﺧﺎﻃﺮ آﺳﻮده و اﻧـﺪرون آرام و دل روﺷـﻦ ﺑـﻪ زﻧـﺪﮔـﻰ اداﻣـﻪ ﺳﺮﺷﺖ و وﻇﻴﻔﻪاش ﺑﺮاﻳﺶ ﻣﻌﻴﻦﮔﺸﺘﻪ اﺳﺖ‪ ،‬ﺑﺎﻻ ﺑﺒﺮد‪ .‬ﭘـﻴﻜﺮ و ﺳـﺮﺷﺖ و ﻗﻮام ﺣﻴﺎت او‬
‫ﻣﻰدادم و دﺳﺖ ﺧﺪا را در ﻫﺮﻛﺎرى و ﻫﺮ اﻣﺮى ﻣﺸﺎﻫـﺪه ﻣـﻰ ﻧـﻤـﻮدم و درﻛـﻨـﻒ ﺣـﻤـﺎﻳـﺖ را در راهﻛﻤﺎﻟﻰﻛﻪ رو ﺑﻪ ﺳﻮى ﺧﺪا دارد‪ ،‬ﻣﺤﺘﺮم ﻣﻰ ﺷـﻤـﺮد و ﭼـﻮن آﺋـﻴـﻦ ﺧـﺪاﺋـﻰ ﺑـﺮاى‬
‫ﭘﺮوردﮔﺎرى و زﻳﺮ رﻋﺎﻳﺖ ﺧﺪاوﻧـﺪﮔﺎرى ﺑﺴﺮ ﻣﻰﺑﺮدم ‪ ...‬و ﺻﻔﺎت ﻣﻮﺟﺒﻪي ذات اﻗـﺪس و روزﮔﺎرى دراز ‪ -‬ﻣﺪﺗﻰ ﻛﻪ ﺗﻨﻬﺎ آﻓﺮﻳﺪﮔﺎر اﻳﻦ اﻧﺴﺎن و ﻧﺎزلﻛﻨﻨﺪهي اﻳﻦ ﻗﺮآن‪ ،‬ﺑﺪان آﺷـﻨـﺎ‬
‫اﺳﺖ ‪ -‬وﺿﻊ ﺷﺪه اﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮاﻳﻦ ﺑﺮاى ﺗﺤﻘﻖ ﻫﺪﻓﻬﺎى ﺑﻠﻨﺪ و ارﺟﻤﻨـﺪش در ﻣﺴـﻴـﺮى ﻛـﻪ‬ ‫ﻓﺎﻋﻠﻴﺖ و ﺳﺎزﻧﺪﮔﻰ آﻧﻬﺎ را درﻣﻰﻳﺎﻓﺘﻢ‪.‬‬
‫ﺴُﻮءَ( ﺑﺪان ﻫﻨﮕﺎم ﻛﻪ ﺷﺨـﺺ درﻣـﺎﻧـﺪه ﻛـﻤـﻚ راه ﺑﻪ ﺳﻮى ﺧﺪا دارد‪ ،‬ﻧﻪ ﺷﺘﺎﺑﻰ ﺷﺪه اﺳﺖ و ﻧﻪ اﻧﺤﺮاﻧﻰ ﺑﻮده اﺳﺖ ‪ .‬در ﺑـﺮاﺑـﺮش زﻣـﺎﻧـﻰ‬
‫ﺸﻒُ اﻟ ّ‬
‫ﻜ ِ‬
‫ﻄ َّﺮ إِذَا دَﻋَﺎهُ وَ َﻳ ْ‬
‫ﻀ َ‬
‫)أَ َّﻣﻦْ ُﻳﺠِﻴﺐُ ا ْﻟ ُﻤ ْ‬
‫ﻣﻰﻃﻠﺒﺪ ﭼﻪ ﻛﺴﻰ ﺟـﺰ ﺧﺪا ﻣـﻰﺗﻮاﻧـﺪ ﭘﺎﺳﺨﮕﻮى او ﺑـﺎﺷﺪ و ﻧـﻴﺎزش را ﺑﺮآورده ﻛﻨﺪ و ﺑـﻼ ﺑﺲ دور و دراز اﺳﺖﻛﻪ ﻧﻪ ﻋﻤﺮﻛﺴﻰ ﺣﺪ و ﻣﺮزش را درﻳﺎﺑﺪ‪ ،‬و ﻧﻪ آرزوﻫﺎ و ﺧـﻮاﺳـﺖ ﻫـﺎى‬
‫ﺷﺨﺺ ﻓﺎﻧﻰ ‪-‬ﻛﻪ ﻣﻰﺗﺮﺳﺪ ﻣﺮگ او را از رﺳﻴﺪن ﺑﻪ ﭘﺎﻳﺎن ﺑﻰ اﻧـﺘـﻬـﺎﻳـﺶ ﺑـﺎز دارد ‪ -‬ﭼـﺮخ‬ ‫را از ﺳﺮش ﺑﺪور دارد؟)ﻧﻤﻞ‪(6 2/‬‬
‫ﺨﺒِﻴ ُﺮ( او ﺑﺮ ﻫﻤﻪي ﺑﻨﺪﮔﺎن ﺧﻮد ﭼﻴـﺮه اﺳـﺖ و ﻫــﺮ زﻣﺎن را ﺑﻪ ﺳﺮﻋﺖ اﻧﺪازد ﻫﻤﺎﻧﮕﻮﻧﻪﻛﻪ ﻃﺮﻓﺪاران ﻣﺬاﻫﺐ و ﻣـﻜـﺎﺗـﺐ زﻣـﻴـﻨـﻰ دﭼـﺎر اﻳـﻦ‬
‫ﺤﻜِﻴﻢُ ا ْﻟ َ‬
‫ﻋﺒَﺎدِهِ وَ ُﻫﻮَ ا ْﻟ َ‬
‫)وَ ُﻫﻮَ ا ْﻟﻘَﺎ ِﻫ ُﺮ َﻓﻮْقَ ِ‬
‫آﻧـﭽﻪ ﻛﻨﺪ از روى ﺣﻜﻤﺖ اﺳﺖ و داﻧﺶ او ﻣﺤﻴﻂ ﺑﺮ ﻫـﻤﻪي ﻣـﺨﻠﻮﻗﺎت آﺷـﻜـﺎر و ﭘـﻨـﻬـﺎن دﻟﻬﺮه و ﺷﺘﺎﺑﻨﺪ و ﻗﻮاﻧﻴﻦ ﻣﺮﺑﻮط ﺑﻪ ﻣﻜﺘﺐ ﺧﻮﻳﺶ را ﺗﻨﻬﺎ ﺑﺮاى ﻳﻚ ﻧﺴﻞ ﺑﻜﺎر ﻣﻰﮔﻴﺮﻧﺪ‬
‫ﻜﻦَّ أَ ْﻛ َﺜ َﺮ اﻟ ّﻨَﺎسِ ﻻ َﻳ ْﻌ َﻠﻤُﻮنَ( ﺧﺪا ﻧـﻴـﺮوﻣـﻨـﺪ و در ﭘﻰ ﺳﻮد آﻧـﻰ وزودﮔﺬرﻧﺪ‪ ،‬و ﭼﻮن ﺣﻮﺻﻠﻪ و ﺷﻜﻴﺒـﺎﺋـﻰ ﺑـﺮداﺷـﺘـﻦ ﮔـﺎﻣـﻬـﺎى آرام و‬
‫ﻋﻠَﻰ أَ ْﻣ ِﺮهِ وَ َﻟ ِ‬
‫ﻣﻰﺑﺎﺷﺪ‪).‬اﻧﻌﺎم‪) (18/‬وَاﻟ َّﻠﻪُ ﻏَﺎ ِﻟﺐٌ َ‬
‫اﺳﺖ و ﺑﺮ اﺟﺮاى ﻫﺮ آﻧﭽﻪ ﺑﺨﻮاﻫـﺪ ﺗـﻮاﻧـﺎ اﺳﺖ‪ ،‬اﻣﺎ ﺑﻴﺸﺘﺮ ﻣﺮدم ﺧﻔﺎﻳﺎى ﺣﻜﻤﺖ و ﻟـﻄـﻒ ﻣﻨﻈﻢ را ﻧـﺪارﻧـﺪ از ﻫﻤﮕﺎﻣﻰ ﺑﺎ ﺳﺮﺷﺖ ﻫﻤﺎﻫﻨﮓ دورى ﻣﻰﮔﺰﻳـﻨـﻨـﺪ و در اﻳـﻦ راه ﻛـﺞ و‬
‫ﻧﺎاﺳﺘﻮارىﻛﻪ ﻣﻰﭘﻴﻤﺎﻳﻨﺪ‪،‬ﻛﺸﺖ وﻛﺸﺘﺎرﻫﺎ ﺑﭙﺎ ﻣـﻰ ﺷـﻮد و ﺧـﻮﻧـﻬـﺎ روان ﻣـﻰ ﮔـﺮدد و‬ ‫ﺗـﺪﺑﻴﺮش را ﻧﻤﻲداﻧﻨﺪ‪).‬ﻳﻮﺳﻒ‪(©©/‬‬
‫ﻋ َﻠﻤُﻮا أَنَّ اﻟ َّﻠﻪَ َﻳﺤُﻮلُ َﺑ ْﻴﻦَ ا ْﻟ َﻤ ْﺮءِ وَ َﻗ ْﻠ ِﺒﻪِ( ﺑﺪاﻧﻴﺪ ﻛﻪ ﺧﺪاوﻧﺪ ﻣﻴﺎن ﺷﺨـﺺ و دل او ﺣـﺎﺋـﻞ ارزﺷﻬﺎى ﻣﻌﻨﻮى در ﻫـﻢ ﻣـﻰرﻳﺰد وﻛـﺎرﻫﺎ دﺳـــﺘـﺨـﻮش اﺿـــﻄـﺮاب و دﭼــﺎر اﻏـﺘـﺸـﺎش‬
‫)وَا ْ‬
‫ﻣﻰﺷﻮد‪ ،‬ﺳﺮاﻧﺠﺎم ﺧﻮدﺷﺎن ﻧﻴﺰ در ﻫﻢ ﺷﻜﺴﺘﻪ ﻣﻰﺷﻮﻧﺪ و ﻣﻜﺎﺗﺐ ﺳﺎﺧﺘـﮕـﻴـﺸـﺎن ‪ ،‬زﻳـﺮ‬ ‫ﮔﺮدد و ﺑﺮ دل اﻧﺴﺎن ﻣﺴﻠﻂ اﺳﺖ‪) .‬اﻧﻔﺎل‪(2 4/‬‬
‫) اِنَّ َر َّﺑﻚَ َﻓﻌّﺎلُ ِﻟﻤَﺎ ُﻳﺮِﻳﺪُ( ﺧﺪاوﻧﺪ ﺑﺮاى اﻧﺠﺎم ﻫﺮ آﻧﭽﻪ ﺑﺨﻮاﻫﺪ‪ ،‬ﻛـﻮﺷﺎ و ﭼــﺎﺑـﻚ اﺳـﺖ ‪ .‬ﭘُﺘﻚ ﻓﻄﺮتﻛﻪ ﻣﻜﺎﺗﺐ اﻧﺤﺮاﻓﻰ ﺑﺮ آن ﺗﻜﻴﻪ ﻧﺪارد‪ ،‬ﻟﻪ و ﻟﻮرد ﻣﻰﮔﺮدد‪.‬‬
‫ﺑﺎﻗﻴﺪارد‬
‫ﺣ ْﻴﺚُ ﻻ ﻳَـﺤْـﺘَـﺴِـﺐُ وَﻣَـﻦْ ﻳَـﺘَـﻮَ ّﻛَـﻞْ‬
‫ﺨ َﺮﺟًﺎ وَ َﻳ ْﺮ ُز ْﻗﻪُ ِﻣﻦْ َ‬
‫ﺠ َﻌﻞْ َﻟﻪُ َﻣ ْ‬
‫)ﻫﻮد‪) (1 0 7/‬وَ َﻣﻦْ َﻳ َّﺘﻖِ اﻟ َّﻠﻪَ َﻳ ْ‬
‫ﺑﻘﻴﻪ از ﺻﻔﺤﻪ اول‬ ‫ﻛﻮدﻛﺎن وﺧﻮاﻧﺪن ‪.........‬‬ ‫ﺴ ُﺒﻪُ إِنَّ اﻟ َّﻠﻪَ ﺑَﺎ ِﻟﻎُ أَ ْﻣ ِﺮهِ(‬
‫ﺣ ْ‬
‫ﻋﻠَﻰ اﻟ َّﻠﻪِ َﻓ ُﻬﻮَ َ‬
‫َ‬
‫ﻫﺮ ﻛﻪ از ﺧﺪا ﺑﺘﺮﺳﺪ و اواﻣـﺮ و ﻧـﻮاﻫـﻰ او را ﻣـﺮاﻋـﺎت دارد‪ ،‬او را از ﻫﺮ ﺗﻨﮕﻨﺎﺋـﻰ ﻧـﺠـﺎت ﻛﻠﻤﺎت زﻳﺎدى راﺑﻴﺎﻣﻮزد ﻣﺜﻼ اﻳﻦ ﻗﻠﻢ اﺳﺖ‪ ،‬اﻳﻦ ﻣﻮﺗﺮاﺳﺖ‪ ،‬وﻣﻰ ﻛﻮﺷﺪ ازﻣﺎدرش ﺑﭙﺮﺳﺪ ﻛﻪ اﻳـﻦ‬
‫ﺑﺨﺸﺪ و از راﻫﻬﺎﺋﻰ ﺑﺪو روزى رﺳﺎﻧﺪ ﻛﻪآﻧﻬﺎ را ﺑﻪ ﺣﺴـﺎب ﻧـﻴـﺎورده و درﻧـﻈـﺮ ﻧـﺪاﺷـﺘـﻪ ﭼﻴﺴﺖ؟ وﻣﺎدرﺑﺎﻳﺪ ﺑﺎ ﺧﻴﻠﻰ ﻧﺮﻣﻰ وﻣﺤﺒﺖ ﻧﺎم ﻫﺎى اﺷﻴﺎء را ﺑﻪ ﻛﻮدك ﺑﻴﺎن ﻧﻤﺎﻳﺪ‬
‫‪ : 4‬ﻣﺮﺣﻠﻪ ى ﻣﺤﺒﺖ ﺑﻪ ﻗﺼﻪ ﻫﺎى آﺳﺎن‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻌﺪ از دوﺳﺎﻟﮕﻰ آﻏﺎز ﺷﺪه وﻃﻔـﻞ درﻳـﻦ ﻣـﺮﺣﻠـﻪ‬ ‫اﺳﺖ‪ .‬و ﻫﺮ ﻛﻪ ﺑﻪ ﺧﺪا ﭘﺸﺖ ﺑﻨﺪد‪ ،‬ﺧﺪا او را ﻛﺎﻓﻰ اﺳﺖ‪ .‬ﺧﺪاوﻧـﺪ ﺑـﺮ ﻛﺎر ﺧﻮد ﭼﻴـﺮه ﺑــﻮده‬
‫دوﺳﺖ دارد درﻣﻮردﻫﺮﻋﻜﺲ وﺗﺼﻮﻳﺮﻗﺼﻪ ﻛﻮﺗﺎﻫﻰ ﺑﺸﻨﻮد ودرﻳﻦ ﻣﺮﺣﻠﻪ ﻣﻴﺘﻮاﻧﺪ درك ﻛـﻨـﺪ ﻛـﻪ‬ ‫و ﺧﻮاﺳﺖ ﺧﻮﻳﺶ را ﺑﻪ ﻣﺮﺣﻠﻪي اﺟﺮا درآورد‪).‬ﻃﻼق‪3/‬و‪(2‬‬
‫ﺣﺮوف اﺷﻴﺎى اﺳﺖ ﻛﻪ ﺑﺮﺻﻔﺤﻪ ﻧﻘﺶ ﺑﺴﺘﻪ‪.‬‬ ‫ﺻ َﻴ ِﺘﻬَﺎ( ﻫﻴﭻ ﺟﻨﺒﻨﺪهاى ﻧﻴﺴﺖ ﻣـﮕـﺮ اﻳـﻨـﻜـﻪ ﭘـﺮوردﮔـﺎر ﺑـﺮ او‬ ‫)ﻣَﺎ ِﻣﻦْ دَا َّﺑﺔٍ إِﻻ ُﻫﻮَ آ ِ‬
‫ﺧﺬٌ ِﺑﻨَﺎ ِ‬
‫‪ : 5‬ﻣﺮﺣﻠﻪ ﺟﺴﺘﺠﻮى ﺣﻘﻴﻘﺖ‪ :‬ﻛﻪ ﺑﻌﺪ ازﺳﻪ ﺳﺎﻟﮕﻰ روﻧﻤﺎ ﺷﺪه ودرﻳﻦ ﻣﺮﺣﻠﻪ ﻛﻮدك ﺗﺼﻮﻳﺮاﺷﻴﺎء را‬
‫ﻓﺮﻣﺎن ﻣﻴﺮاﻧﺪ و زﻣﺎم اﺧﺘﻴﺎرش در دﺳﺖ ﻗﺪرت او اﺳﺖ‪) .‬ﻫﻮد‪(5 6/‬‬
‫ﺣﻘﻴﻘﺖ ﭘﻨﺪاﺷﺘﻪ ﮔﺎﻫﻰ دﺳﺘﺶ را درازﻣﻰ ﻛﻨﺪ ﺗﺎ ﺗﺼﻮﻳﺮ را ﺑﮕﻴﺮد وﮔﺎﻫﻰ ﻣـﻨـﻈـﺮه را ﻣـﻰ ﺑـﻮﺳـﺪ‪.‬‬
‫ﺨﻮِّﻓُﻮ َﻧﻚَ ﺑِﺎ َّﻟﺬِﻳﻦَ ِﻣﻦْ دُو ِﻧﻪِ(‬
‫ﻋ ْﺒﺪَهُ وَ ُﻳ َ‬
‫)أَ َﻟ ْﻴﺲَ اﻟ َّﻠﻪُ ِﺑﻜَﺎفٍ َ‬
‫‪ : 6‬ﻣﺮﺣﻠﻪ ﻣﻼﺣﻈﻪ ﻛﻠﻤﺎت ‪:‬ﻛﻮدك ﺑﻌﺪ ازﭼﻬﺎرﺳﺎﻟﮕﻰ ﻣﻰ ﺗﻮاﻧﺪ درﻣﻮردﻋﻜﺲ ﻫﺎ ﻧـﻈـﺮ ﺑـﺪﻫـﺪ وﺑـﻪ‬
‫آﻳﺎ ﺧﺪاوﻧﺪ ﺑﺮاى ﺑﻨﺪهي ﺧﻮد ﻣﺤﻤّﺪ ﻛﺎﻓﻰ ﻧﻴﺴﺖ؟ ﺷﮕﻔﺘﺎ‪ ،‬ﻛﻔﺎر ﺗـﻮ را ﻧــﻪ از ﺧــﺪا ﺑــﻠـﻜـﻪ‬
‫اﺷﻜﺎل ﺣﺮوف ﻧﻴﺰﻣﺜﻞ ﺗﺼﺎوﻳﺮ اﻫﺘﻤﺎم ﻗﺎﻳﻞ ﻣﻰ ﮔﺮدد‬
‫‪: 7‬ﻣﺮﺣﻠﻪ درك راﺑﻄﻪ ﺑﻴﻦ ﻣﺘﻦ وﺗﺼﻮﻳﺮ‪ :‬ﻃﻔﻞ درﺑﻴﻦ ﭘﻨﺞ ﺳﺎﻟﮕﻰ ازﻫﻤﺮاﻫﻰ ﺑﺎ دﻳﮕﺮان ﺑﻬﺮه ﻣﻰ ﮔﻴﺮد‬ ‫از ﺧـﺪاﻳـﺎن دروﻏﻴﻦ ﻣﻰﺗﺮﺳﺎﻧﺘﺪ‪) .‬زﻣﺮ‪(3 6/‬‬
‫وﻣﻬﺎرت ﻫﺎى اﺟﺘﻤﺎﻋﻰ اواﻓﺰاﻳﺶ ﻣﻴﺎﺑﺪ‪ ،‬درﻳﻦ ﻣﺮﺣﻠﻪ ﻛﻮدك ازﭼﻴﺰﻫﺎى ﺧﻨﺪه آورﺧﻮﺷﺶ ﻣﻰ آﻳـﺪ‬ ‫ﻜ ِﺮمٍ( ﺧﺪا ﻫﺮ ﻛﻪ را ﺧﻮار دارد‪ ،‬ﻛﺴﻰ ﻧﻤﻰﺗﻮاﻧـﺪ او را ﮔـﺮاﻣـﻰ‬
‫)وَ َﻣﻦْ ُﻳ ِﻬﻦِ اﻟ َّﻠﻪُ َﻓﻤَﺎ َﻟﻪُ ِﻣﻦْ ُﻣ ْ‬
‫ﺑﻪ وﻳﮋه ﺗﺼﺎوﻳﺮﻣﻀﺤﻚ‪.‬‬ ‫ﻀ ِﻠﻞِ اﻟ َّﻠﻪُ َﻓﻤَﺎ َﻟﻪُ ِﻣﻦْ ﻫَﺎدٍ(‬
‫ﻧﻤﺎﻳﺪ‪) .‬ﺣﺞ‪) (1 8/‬وَ َﻣﻦْ ُﻳ ْ‬
‫‪ : 8‬ﻣﺮﺣﻠﻪ ﻛﺴﺐ ﻋﺎدت ﻫﺎى اﺳﺎﺳﻲ ﺑﺮاى ﺧﻮاﻧﻮن‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ درﺳﻦ ﺷﺶ ﺳـﺎﻟـﮕـﻰ آﻏـﺎزﻣـﻰ ﺷـﻮد‬ ‫ﺧﺪا ﻫﺮ ﻛﻪ را ﺳﺮﮔﺸﺘﻪ و ﮔﻤﺮاه ﺳﺎزد‪ ،‬راﻫﻨﻤﺎ و رﻫﺒﺮى ﻧﺨﻮاﻫﺪ ﻳﺎﻓﺖ‪) .‬رﻋﺪ‪(3 3/‬‬
‫وﻛﻮدك ﻣﻰ ﺗﻮاﻧﺪ ﺑﻌﻀﻲ ﻛﺎرﻫﺎى ﻓﻜﺮى را اﻧﺠﺎم دﻫﺪ‪ ،‬ازﻫﻤﻴﻦ ﺟﻬﺖ اﻳﻦ ﺳﻦ ﺑﺮاى ورود ﺑﻪ ﻣﻜﺘﺐ‬ ‫ﻫﻤﭽﻨﻴﻦ آﻣﻮﺧﺘﻢﻛﻪ دﺳﺖ ﺧﺪا درﻛﺎر اﺳﺖ‪ ،‬ﻟﻴﻜﻦ از راه وﻳﮋهي ﺧﻮﻳﺶ ﺑﻜﺎر ﻣـﻰ ﭘـﺮدازد‪.‬‬
‫ﻣﻨﺎﺳﺐ اﺳﺖ ﺑﻪ ﻋﻼوه رﺷﺪ و زﻛﺎوت ﻃﻔﻞ‬
‫ﻣﺎ ﺣﻖ ﻧﺪارﻳـﻢ از ﺧﺪا ﺑﺨﻮاﻫﻴﻢ اﻣﻮر را ﺑﺎ ﺷﺘﺎب ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ اﻧـﺠﺎم دﻫﺪ و ﻧﺘﺎﺋﺞ آﻧﻬـﺎ را‬
‫‪ :9‬ﻣﺮﺣﻠﻪ ازدﻳﺎد ﺷﻨﺎﺧﺖ ﻣﺤﻴﻂ ﻣﺎﺣﻮل‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ازﻫﻔﺖ ﺳﺎﻟﮕﻰ ﺷﺮوع ﻣﻰ ﺷـﻮد‪ ،‬درﻳـﻦ ﻣـﺮﺣﻠـﻪ‬
‫ﺑﻪ ﻣﺎ ﺑﻨﻤﺎﻳﺎﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺣﻖ دﺧﺎﻟﺖ در ﻛﺎرﻫﺎى ﺧﺪاوﻧﺪ را ﻧﺪارﻳﻢ و ﻧﺒﺎﻳﺪ ﺑﺮاى ﭘﺮوردﮔﺎر‬
‫ﻛﻮدك ﻣﻰ ﺗﻮاﻧﺪ درﻣﻮرد ﺣﻮادث ﻣﺤﻴﻂ ﺧﻮد اﻃﻼع ﺣﺎﺻﻞ ﻧﻤﻮده وﺣﻘﺎﻳﻖ را درك ﻧﻤﺎﻳﺪ‪ ،‬ودوﺳـﺖ‬
‫ﻧﻘﺸﻪ ﺑﻜﺸﻴﻢ و اراﺋﻪ ﻃﺮﻳﻖ ﻧﻤﺎﺋﻴﻢ‪ ،‬زﻳﺮا ‪ -‬ﭼـﻨﺎﻧﻜﻪ در ﺳﺎﻳﻪي ﻗﺮآن ﻧﻤﺎﻳﺎن ﻣﻰﮔﺮدد ‪-‬‬
‫دارد اﻓﺴﺎﻧﻪ ﻫﺎى ﺧﻴﺎﻟﻰ راﺑﺨﻮاﻧﺪ اﻣﺎ ﺗﻮاﻧﺎﻳﻰ ﺗﻔﻜﻴﻚ داﺳﺘﺎن ﺧﻴﺎﻟﻰ ازﻏﻴﺮﺧﻴﺎﻟﻰ را دارا ﻧﻤﻰ ﺑﺎﺷﺪ‪.‬‬
‫ﺷﺮﻳﻌﺖ اﻟﻬﻰ وﺿﻊ ﺷﺪه اﺳﺖ ﺗﺎ در ﻫﺮ ﻣﺤﻴﻂ و ﻫﺮ ﻣﺮﺣﻠﻪاى از ﻣﺮاﺣﻞ رﺷﺪ اﻧﺴـﺎﻧﻰ و در ‪ : 10‬ﻣﺮﺣﻠﻪ اﻧﺘﻘﺎل ازﺧﻴﺎل ﺑﻪ ﺳﻮى واﻗﻌﻴﺖ‪ :‬ﻛﻪ از ﻧﻪ ﺳﺎﻟﮕﻰ ﺷﺮوع ﻣﻰ ﺷﻮد ودوﺳـﺖ دارد داﺳـﺘـﺎن‬
‫ﻫـــﺎى ﺳـــﻔـــﺮﻧـــﺎﻣـــﻪ ى وآﻧـــﭽـــﻪ ﻣـــﺮﺑـــﻮط ﺑـــﻪ زﻧـــﺪﮔـــﻰ ﻛـــﻮدﻛـــﺎن ﻣـــﻰ ﺷـــﻮد‪ ،‬ﺑـــﺨـــﻮاﻧـــﺪ‪.‬‬ ‫ﻫﺮ ﻳﻚ از ﺣﺎﻻت رواﻧﻰ ﻣﺮدﻣﺎنﻛﻪ از ﻳﻚ ﭘﻴﻜﺮ و ﻧﮋادﻧﺪ‪،‬ﻛﺎرﮔﺮ ﺑﺎﺷﺪ و دﺧﺎﻟﺖ ﻧﻤﺎﻳﺪ‪.‬‬
‫)‪11‬ﻣﺮﺣﻠﻪ ﻛﺎﻫﺶ داﺳﺘﺎن ﻫﺎى ﺧﻴﺎﻟﻰ‪ :‬ازﺳﻦ ده ﺳﺎﻟﮕﻰ آﻏﺎزﻣﻰ ﺷﻮد و درﻳﻦ ﻣﺮﺣﻠﻪ ﻣﻰ ﺑﻴﻨـﻴـﻢ ﻛـﻪ‬ ‫ﻗﻮاﻧﻴﻦ ﺧﺪاﺋﻰ ﺑﺮاى اﻳﻦ اﻧﺴﺎﻧﻰﻛﻪ روى اﻳﻦﻛﺮهي ﺧﺎﻛﻰ زﻧﺪﮔﻰ ﻣﻰﻧـﻤـﺎﻳـﺪ وﺿـﻊ ﮔﺸـﺘـﻪ‬
‫ﻓﺮزﻧﺪان ﻣﺎ ﻗﻬﺮﻣﺎﻧﺎن وﻣﺎﺟﺮا ﺟﻮﻳﺎن رادوﺳﺖ دارﻧﺪ وﺗﻼش ﻣﻰ ﻛﻨﻨﺪ ﺗﻘﻠﻴﺪ ﺷـﺎن ﻧـﻤـﺎﻳـﻨـﺪ‪ ،‬درﻳـﻦ‬ ‫اﺳﺖ و در آن ارج ﺳﺮﺷﺖ اﻧﺴﺎن و ارزش ﻧـﻴﺮوﻫﺎ و اﺳـــﺘـﻌـﺪادﻫــﺎ و ﻗـﺪرت و ﺿـﻌـﻒ و‬
‫ﻣﺮﺣﻠﻪ ﻻزم اﺳﺖ ﻣﻮﺿﻮﻋﺎﺗﻲ ﺑﺮاى ﺧﻮاﻧﺪن ﮔﺰﻳـﻨـﺶ ﺷـﻮد ﻛـﻪ ﺑـﻪ اﺳـﺎﺳـﺎت وزﻳـﺮﺑـﻨـﺎﻫـﺎى اﺧـﻼق‬
‫ﺣﺎﻻت ﮔﻮﻧﺎﮔﻮﻧﻰﻛﻪ ﺑﺮ او ﻋﺎرض ﻣﻰﮔﺮدد‪ ،‬از ﻧﻈﺮ ﺑﺪور ﻧﻤﺎﻧﺪه اﺳﺖ و ﻣـﻌـﺘـﺒـﺮ ﺷـﻤـﺮده‬
‫اﺳﻼﻣﻰ ﻣﺎ ﻣﻨﺎﻓﺎت ﻧﺪاﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺷﺪه اﺳﺖ‪.‬‬

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 ‫)‪ (25‬ﭘﻨځﻪ وﻳﺸﺘﻤﻪ ګڼﻪ ــــ دوه ﻧۍ د ‪ 1390‬ﻟﻴږدﻳﺰ ﻟﻤﺮﻳﺰ ﻛﺎ ل د ﻏﻮ ﺋﻲ ‪ 5‬ﻣﻪ ــ د ‪ 1432‬ﻫﺠﺮي ﻗﻤﺮي ﻛﺎل د ﺟﻤﺎدى اﻻوﻟﻰ ‪ 2 1‬ﻣﻪ ــــ د ‪ 2011‬زﯦږدﻳﺰ ﻛﺎل د اﭘﺮﻳﻞ ‪ 2 5‬ﻣﻪ‬

‫ﻟﻪ ﻟﻮﻣړي ﻣﺦ ﭘﺎﺗﯥ‬ ‫ﻳﻮﺳﻒ اﺳﻼم‪ ،‬د ﻳﻮﻳﺸﺘﻤﻰ ﭘﻴړى ‪..........‬‬ ‫ﻟﻪ ﻟﻮﻣړي ﻣﺦ ﭘﺎﺗﯥ‬ ‫د اﻳﻮب )ع( د ﻛﻴﺴﯥ درﺳﻮﻧﻪ ‪. . . . . .‬‬
‫ﭘﺮﺗﻪ ﻟﻪ ﺷﻜﻪ ﭼﯥ ﺻﺒﺮ ﻟﻮى اﺟﺮ ﻟﺮي‪ ،‬ﻧﻴﻜﻲ دوه ﺑـﺮاﺑـﺮه ﻛـﻮي‪ ،‬اﻳـﻮب ﭼـﯥ ﻛﻠـﻪ د رزق او ﺧﻮ ﺑﻠﯥ ﺧﻮا ﺗﻪ د اﺳﻼم ﺳﺘﺮ داﻋﻲ ﭼﯥ ﺷﭙﻪ او ورځ د اﺳـﻼم او ﻣﺴـﻠـﻤـﺎﻧـﺎﻧـﻮ ﭘـﻪ ﭼـﻮﭘـړ‬
‫روزۍ‪ ،‬اﻫﻞ او اوﻻد ﭘﻪ ورﻛﻪ وآزﻣﻮﻳﻞ ﺷﻮ‪ ،‬ﺟﺴﻢ ﻳﯥ ﻟﻪ دردوﻧﻮ او ﻣﺮﺿﻮﻧﻮ ﺳﺮه ﻣـﺦ ﺷـﻮ ﻛﯥ ﺳﺘړى دى‪ ،‬د اﻓﺮﻳﻘﺎ ﻟﻪ ﻟﺮې ګﻮټ ﻧﻪ ﻧﻴﻮﻟﯥ ﺑـﻴـﺎ ﺗـﺮ ﻋـﺮاق‪ ،‬ﻓـﻠـﺴـﻄـﻴـﻦ‪ ،‬ﺑـﻮﺳـﻨـﻴـﺎ او‬
‫اﻓﻐﺎﻧﺴﺘﺎن ﭘﻮرې د ﻫﺮ ﻣﻈﻠﻮم ﻣﺴﻠﻤﺎن ﭘﻪ درد ﻛړﻳږي او ﻟﻪ ﻫﻐﻮى ﺳـﺮه د ﻣـﺮﺳـﺘـﯥ ﻟـﭙـﺎره‬ ‫ﻧﻮ ﺻﺒﺮ ﻳﯥ وﻛړ د رب ﺗﻌﺎﻟﻰ ﺷﻜﺮ ﻳﯥ اداء ﻛړى‪ ،‬ﻫﻤﺪا وو ﭼﯥ اﷲ رﺣﻢ ﭘﺮې وﻛړ ﺻﺤﺖ ﻳﯥ‬
‫ﻣﻨډې ﺗﺮړې وﻫﻲ‪ ،‬ﻫﻐﻪ دردﻳﺪﻻى اﻧﺴﺎن ﭼﯥ واﻳﯥ ‪ ”:‬دا ﻋﺠﻴﺒﻪ ده ﭼﯥ څﻮك ﻟﻪ ﻣﺎ څﺨﻪ د‬ ‫ﺑﻴﺮﺗﻪ ورﺗﻪ ﭘﻪ ﺑﺮﺧﻪ ﻛړ‪ ،‬رزق روزي اﻫﻞ او اوﻻد ﻳﯥ دوه ﺑﺮاﺑﺮه ورﺗﻪ ډاﻟۍ ﻛـړل‪ ،‬د ﻫـﻤـﺪې‬
‫اّرام ﺧﻮب ﺗﻤﻪ وﻛړي ﭘﺪاﺳﯥ ﺣﺎل ﻛﯥ ﭼﯥ ﭘﻪ ﺑﻮﺳﻨﻴﺎ ﻛﯥ ﻣﺴـﻠـﻤـﺎن ﭘـﻼر د زوى د وﻳـﻨـﻮ‬ ‫ﻟﭙﺎره اﷲ ﺟﻞ ﺟﻼﻟﻪ وروﺳﺘﻪ د اﻳﻮب ﻟﻪ ﻛﻴﺴﯥ څﺨﻪ واﻳﻲ (و ذﻛﺮى ﻟﻠﻌﺎﺑـﺪﻳـﻦ( ﻳـﻌـﻨـﯥ دا‬
‫ﻳﻮه ﻳﺎدوﻧﻪ ده د ﻋﺒﺎدت ﻛﻮوﻧﻜﻮ ﻟﭙﺎره ﺗﺮڅﻮ د اﻳﻮب ﭘﻪ ﺷﺎن ﺻﺒﺮ وﻛړي او ﭘﻪ ﭘﺎﻳﻠﻪ ﻛﯥ ﻳﯥ څښﻠﻮ ﺗﻪ اړ وﻳﺴﺘﻞ ﻛﻴږي‪ ” .‬دا ﻫﻐﻪ اﻧﺴـﺎن دى ﭼـﯥ ﻛﻠـﻪ ﭘـﻪ ﻟـﻨـﺪن ﻛـﯥ د ﻣﺴـﻠـﻤـﺎﻧـﺎﻧـﻮ د‬
‫ﻣﺎﺷﻮﻣﺎﻧﻮ د روزﻧﯥ ﻟﭙﺎره ﻣﺪرﺳﯥ ﺟﻮړوي او ﻛﻠـﻪ ﺑـﻴـﺎ ﭘـﻪ ﻛﺸـﻤـﻴـﺮ ﻛـﯥ ﭘـﻪ ﻣـﻈـﻠـﻮﻣـﺎﻧـﻮ‬ ‫ډﻳﺮ ﺛﻮاﺑﻮﻧﻪ او اﺟﺮوﻧﻪ ﭘﻪ دﻧﻴﺎ او آﺧﺮت ﻛﯥ د ځﺎن ﻛړي‪ ،‬دا ځـﻜـﻪ ﻛـﻪ ﭼـﻴـﺮې د اﻳـﻮب ﭘـﻪ‬
‫ﺑﺎﻧﺪې ﻣﺮﺳﺘﯥ وﻳﺸﻲ‪ ،‬د ﻓﻠﺴﻄﻴﻦ اﺷﻐﺎل د ﻫﻐﻪ د زړه رﻧځ دى او ﻟﻪ اﻓﻐـﺎﻧﺴـﺘـﺎن ﺳـﺮه ﺧـﻮ‬ ‫ﺳﺨﺘﻴﻮ او ﺳﺘﻮﻧﺰو ﺻﺒﺮ ﻛﻮل دوى ﺗﻪ ور ﭘﻪ زړه ﺷﻲ‪ ،‬ﻧﻮ دا ﺑﻪ د ﻋﺒﺎدت ﻛﻮوﻧﻜﻮ او ﻧـﻴـﻜـﻮ‬
‫ﺑﻨﺪګﺎﻧﻮ ﻟﭙﺎره د زړه ﺗﺴﻜﻴﻦ او اﻃﻤﻴﻨﺎن را ﭘﻴﺪا ﻛړي د دﻧﻴﺎ ﭘﻪ ﺳﺨﺘﻴﻮ او ﺳﺘﻮﻧﺰو ﺑﻪ ځﺎن ﻋﺎﻃﻔﻲ راﺑﻄﻪ ﻟﺮي‪ ،‬ﻫﻮ ﻫﻤﺪا ﻣﺴﻠﻤﺎن دى ﭼﯥ اﺳﺮاﻳﻴﻞ ﻳﯥ ﻟﻪ ﺣﻤﺎس ﺳﺮه د ﻣﺮﺳـﺘـﯥ ﭘـﻪ‬
‫ﺗﻮر ﻣﺤﺎﻛﻤﻪ ﻏﻮاړي او اﻣﺮﻳﻜﺎ د ﺧﭙﻠﻮ دښﻤﻨﺎﻧﻮ ﭘﻪ ﻟﻮﻣړي ﻟﺴﺖ ﻛﯥ راوﺳﺘﻰ دى‪.‬‬ ‫روږدى ﻛړي ‪.‬‬
‫‪.‬ﺻﺒﺮ او زﻏﻢ د ﻧﺒﻴﺎﻧﻮ ﻟﻪ اﺧﻼﻗﻮ ﺷﻤـﻴـﺮل ﻛـﻴـږي‪ ،‬ﺻـﺒـﺮ د ﻣـﺘـﻘـﻴـﺎﻧـﻮ او ﻧـﻴـﻜـﺎﻧـﻮ وﺳـﻠـﻪ څﻪ ګﻮﻣﺎن ﻛﻮى ﭼﯥ اّﻳﺎ دا دوه ﺑﻴﻞ او ﻣﺘﻀﺎد ﺷﺨﺼﻴﺘﻮﻧﻪ ﭘﻪ ﻳـﻮه ﻛـﺎﻟـﺒـﻮت ﻛـﯥ ﺳـﺮه ﻳـﻮ‬
‫څﺮګﻨﺪﻳږي‪ ،‬ﻫﻴڅ ﻧﺒﻲ رﻫﺒﺮ او ﺳﻤﻮﻧګﺮ ﭘﺮﺗﻪ ﻟﻪ ﺻﺒﺮ څﺨﻪ ﺑﺮﻳﺎﻟﻴﺘﻮب ﺗﻪ ﻧﻪ دى رﺳـﻴـﺪﻟـﻰ‪ ،‬ځﺎى ﻛﻴﺪﻻى ﺷﻲ؟‬
‫ﻫﻮ! ﻫﻐﻪ رﺣﻤﻦ ذات ﭼﯥ د اﻧﺴﺎﻧﺎﻧﻮ زړوﻧﻮ ﻳﯥ ﭘﻪ ګﻮﺗـﻮ ﻛـﯥ دي داﺳـﯥ ﻫـﻢ ﻛـﻮﻻى ﺷـﻲ‬ ‫ﻫﻤﺪا ﺻﺒﺮ دى ﭼﯥ ﺑﺮﻳﺎوې را ﻣﻨځﺘﻪ ﻛﻮي‪.‬‬
‫د ﻳﺎدوﻟﻮ وړ ده ﭼﯥ ﻗﺮآن ﻛﺮﻳﻢ ﺻﺒﺮ او ﺻﺎﺑﺮﻳﻦ ډﻳﺮ زﻳﺎت ﺳﺘﺎﻳﻠﻲ دي‪ ،‬د ﻫﻐﻮى ﻣﻨﺰﻟﺖ ﻳـﯥ ﭼﯥ ﭘﺮوﻧﻲ ﻛﺎټ ﺳﺘﻴﻮان ﭘﻪ ﻧﻨﻨﻲ ﻳﻮﺳﻒ اﺳﻼم واړوي‪.‬‬
‫ډﻳﺮ ﻟﻮړ ښﻮدﻟﻰ‪ ،‬ﻫﻐﻮى ﻳﯥ ﭘﻪ ډﻳﺮو ﻧﻴﻜﻮ اﻟﻘﺎﺑﻮ ﻳﺎد ﻛړي ﭼﯥ ﻧﻮر ﻧﻪ ﭘﺮې ﺟـﻮړﻳـږي‪ ،‬ﻗـﺮآن ﻛﻪ ﻣﻮ ﺑﺎور ﻧﻪ ﻛﻴږي ﻧﻮ وﻳﯥ ﻟﻮﻟﺊ‬

‫ﻟﻨډ ژوﻧﺪ ﻟﻴﻚ‪:‬ﭘﻪ ﻛﺎل ‪ 1 9 4 7‬ﻛﯥ ﭘﻪ اﻧګﻠﺴﺘﺎن ﻛﯥ ﭘﻪ ﻳـﻮه ﻋـﻴـﺴـﻮي ﻛـﻮرﻧـۍ‬

‫ﻛﺮﻳﻢ اووﻳﺎ وارې د ﺻﺒﺮ څﺨﻪ ﻳﺎدوﻧﻪ ﻛړې ﭼﯥ ﻫﻴڅ ﺑﻠﻪ ﻧﻴﻜﻲ ﭘﻪ ﻗﺮآن ﻛﯥ ﭘﻪ دې اﻧـﺪازه ﻧـﻪ‬
‫ده ﻳﺎده ﺷﻮې‪.‬‬
‫ﻛﯥ ﻧړى ﺗﻪ راﻏﻰ‪ ،‬ﻧﻮم ﻳﯥ اﺳﺘﻴﻮن دﻳﻤﺘﺮي ﺟﻮرﺟـﻴـﻮ ﭘـﺮې ﻛـﻴـښـﻮد‪ ،‬ﺧـﻮ وروﺳـﺘـﻪ ﭘـﻪ‬
‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﭘﻪ ﺻﺒﺮ ﻛﻮﻟﻮ ﺗﻮﺻﻴﻪ ﻛړې او وﻳﻠﻲ ﻳﯥ دي )اﻟﺼـﺒـﺮ ﻧﺼـﻒ‬
‫ﻛﺎﺗﺴﺘﻴﻮﻧﺴﻦ ﻣﺸﻬﻮر ﺷﻮ ‪ .‬ﻣﻮر او ﭘﻼر ﻳﯥ ﻛﺎﺗﻮﻟﻴﻚ ﻛﻠﻴﺴﺎ ﺗﻪ د ﻟﻮﺳﺖ ﻟـﭙـﺎره وﻟـﻴـږه‬
‫اﻻﻳﻤﺎن( ﺻﺒﺮ ﻛﻮل ﻧﻴﻢ اﻳﻤﺎن دى‪)،‬و ﻣﻦ ﻳﺘﺼﺒﺮ ﻳﺼﺒﺮه اﷲ وﻣﺎ أﻋﻄﻰ أﺣﺪ ﻋـﻄـﺎء ﺧـﻴـﺮا و‬
‫ﺧﻮ ورو ورو ﻳـﯥ ﻟﻪ ﻣﺬﻫﺒﻲ ﭼﺎرو ﺳﺮه ﻣﻴﻨﻪ ﻟﻪ ﻻﺳﻪ ورﻛړه او ﺳﻨﺪرو ﺗﻪ ﻳﯥ ﻣﺨﻪ ﻛړه‪.‬‬
‫أوﺳﻊ ﻣﻦ اﻟﺼﺒﺮ( ﻛﻪ څﻮك ﺻﺒﺮ ﻛﻮي اﷲ ﺟﻞ ﺟﻼﻟﻪ ﺑﻪ د ﺻﺒﺮ ﺗﻮان ورﺗـﻪ ﭘـﻪ ﺑـﺮﺧـﻪ ﻛـړي‪،‬‬
‫ﭘﻪ ‪ 1 9 6 4‬ﻛﺎل ﻛﯥ ﻳﯥ ﭼﯥ ﻻ اووﻟﺲ ﻛﻠﻦ وو ﺧﭙﻞ ﺑﺮﻳﺎﻟﻰ ﻫﻨﺮي ﻛﺎر ﺑﺎزار ﺗﻪ راووﻳﺴـﺖ‪.‬‬
‫ﻫﻴﭽﺎﺗﻪ ﻫﻢ ﺗﺮ ﺻﺒﺮ ﻏﻮره او ﭘﺮاﺧﻪ ډاﻟۍ ﻧﻪ ده ورﻛړل ﺷﻮې‪.‬ﻋﺮب ﺗﻞ دا ﻣﺸـﻬـﻮر او ﺟـﺎﻣـﻊ‬
‫ﭘﻪ اوﻳﺎﻳﻤﻪ ﻟﺴﻴﺰه ﻛﯥ د څﻮ ﻃﻼﻳﻲ ﻣﺪاﻟﻮﻧﻮ ﭘﻪ ﺗـﺮ ﻻﺳـﻪ ﻛـﻮﻟـﻮ ﺑـﺮﻳـﺎﻟـﻰ ﺷـﻮ او د ﺧـﭙـﻠـﻮ‬
‫ﻛﻠﻤﺎت ﻳﺎدوي )اﻟﺼﺒﺮ ﻣﻄﻴﺔ اﻟﻨﺼﺮ( ﺻﺒﺮ د ﺑﺮﻳﺎﻟﻴﺘﻮب ﻧښﻪ ده‪.‬‬
‫ﺑﯥ ﺟﻮړې ﺳﻨﺪرو ﻟﻪ اﻣﻠﻪ د ﺧﭙﻞ ﻋﺼﺮ د ﺗﺮ ټﻮﻟﻮ وﺗﻠﻲ ﺳﻨﺪرﻏﺎړي ﭘﻪ ﺗﻮګﻪ وﭘﻴـﮋﻧـﺪل ﺷـﻮ‬
‫او د دوو ﻟﻮﻳﻮ وﭼﻮ ﺳﻨﺪرﻏﺎړي ﻟﻘﺐ ﻳﯥ وګﺎټﻪ‪.‬‬
‫اﷲ ﺟﻞ ﺟﻼﻟﻪ ﺗﻪ ﭘﻨﺎه وړل‬
‫ﭘﻪ ﻧﻮﻟﺲ ﻛﻠﻨﻰ ﻛﯥ د ﺳﻞ ﭘﻪ ﻧﺎروﻏﻰ اﺧﺘﻪ ﺷﻮ او ﺑﺎﻻﺧﺮه اړ ﺷﻮ ﭼﯥ ﺑـﻴـﺮﺗـﻪ روﺣـﺎﻧـﻴـﺖ ﺗـﻪ‬ ‫د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﭘﻪ ﻛﻴﺴﻪ ﻛﯥ اﷲ ﺗﻪ د رﺟﻮع ﻛﻮﻟﻮ او ﻫﻤﻐﻪ ﺗﻪ د ﭘـﻨـﺎه وړﻟـﻮ ﻳـﻮ ﻟـﻮى‬
‫ﻣﺨﻪ ﻛړي‪ .‬څﻮ ﻛﻠﻮﻧﻪ ﻳﯥ دادﻳﺎﻧﻮ ﭘﻪ ﺑﻴﺪﻳﺎ ﻛﯥ ﺗﻴﺮ ﻛړل او ﻟـﻪ ﻣﺴـﻴـﺤـﻴـﺖ او ﻳـﻬـﻮدﻳـﺖ ﻧـﻪ‬ ‫درس ﭘﺮوت دى‪ ،‬اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﻫﻢ ﺧﭙﻞ رب ﺗﻪ ﭘﻪ زارﻳﻮ ﺧﭙﻞ آواز اوﭼـﺖ ﻛـړ د رب‬
‫ﻧﻴﻮﻟﯥ ﺗﺮ ﺑﻮداﻳﯥ ‪ ،‬ﻛﺎﻧﻔﺴﻴﻮس او ﻛﻤﻮﻧﻴﺰم ﭘـﻮرې ﻳـﯥ د ټـﻮﻟـﻮ ﻣـﺬاﻫـﺒـﻮ او ﻣـﻜـﺘـﺒـﻮﻧـﻮ‬ ‫ﺗﻌﺎﻟﻰ ﻳﺎد ﻳﯥ وﻛړ د ﻫﻐﻪ أﺳﻤﺎء اﻟﺤﺴﻨﻰ ﻳﯥ ﻳﺎد ﻛړل د ﻫﻐﻪ ﻏﻮره ﺻﻔﺎت ﻳﯥ و وﻳـﻞ ﻫـﻤـﺪا‬
‫ﻣﺰه وڅﻜﻠﻪ ﺧﻮ ﺧﭙﻞ ورك ﺷﻮى ګﻮﻫﺮ ﻳﯥ ﭘﻜﯥ وﻧﻪ ﻣﻮﻧﺪ‪ ،‬ﺗﺮ دې ﭼﯥ ﺑﺎﻻﺧﺮه ﻣﺠﺒﻮر ﺷـﻮ‬ ‫وو ﭼـــﯥ اﷲ ﺟـــﻞ ﺟـــﻼﻟـــﻪ د ورﭘــﻴـــښـــﯥ ﺑـــﻼء او ﻣـــﺮﻳﻀـــۍ څــﺨـــﻪ ﺧـــﻼص ﻛـــړ‪.‬‬
‫د ځﺎن ﻟﭙﺎره ﻳﻮ ﻧﻮى دﻳﻦ را ﻣﻨځ ﺗﻪ ﻛړي‪.‬‬ ‫درﻣﻠﻨﻪ‬
‫ﭘﻪ ‪ 1 9 7 7‬ﻛﺎل ﻛﯥ ﻳﯥ ﺧﭙﻞ ورك ﺷﻮى ګﻮﻫﺮ ﺑﻴﺎﻣﻮﻧﺪ او ﭘﺨﻮاﻧﻲ ژوﻧـﺪ ﺗـﻪ ﻳـﯥ ﭘـﻪ ﭘـﻮره‬ ‫د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﻟﻪ ﻛﻴﺴﯥ څﺨﻪ څﺮګﻨﺪﻳږي ﭼﯥ ﺗﺪاوي او درﻣﻠﻨﻪ ﻳﻮ واﺟﺐ او ﻻزﻣـﻲ‬
‫ﺗﻮګﻪ ﺷﺎ ﻛړه‪ ،‬د ﺳﻨﺪرو ﭘﻪ ډګﺮ ﻛﯥ ګټﻞ ﺷﻮې ﻃﻼﻳﻲ ﻣـﺪاﻟـﻮﻧـﻪ ﻳـﯥ د اﺳـﻼﻣـﻲ ﺧـﻴـﺮﻳـﻪ‬ ‫ﻛﺎر دى‪ ،‬ځﻜﻪ اﷲ ﺟﻞ ﺟﻼﻟﻪ ﻫﻐﻪ ﺗﻪ اﻣﺮ وﻛړ ﺗﺮڅـﻮ ﻟـﻪ ﻫـﻐـﻮ اوﺑـﻮ څـﺨـﻪ وڅښـﻲ او ﭘـﺮې‬
‫ټﻮﻟﻨﻮ ﺳﺮه د ﻣﺮﺳﺘﯥ ﭘﻪ ﻣﻮﺧﻪ وﭘﻠﻮرل‪.‬ﭘﻪ ﻛـﺎل‪ 1 9 8 3‬ﻛـﯥ ﻳـﯥ د ﻣﺴـﻠـﻤـﺎﻧـﻮ ﻛـﻮرﻧـﻴـﻮ د‬ ‫وﻻﻣﺒﻲ ﻛﻮﻣﯥ ﭼﯥ ﺗﺮ ﭘښﻮ ﻻﻧﺪې ﻳﯥ اﷲ ﺟﻞ ﺟﻼﻟﻪ را ﺧﻮټﻮﻟﯥ وې‪ ،‬د رب ﺗﻌﺎﻟﻰ ﻟﻪ ﺗـﻮاﻧـﻪ‬
‫ﻣﺎﺷﻮﻣﺎﻧﻮ ﻟﭙﺎره ﻟﻮﻣړﻧۍ ﻣﺪرﺳﻪ ﺟﻮړه ﻛړه او ﻣﺴﻠﻤﺎﻧﻮ ﻣﺎﺷﻮﻣﺎﻧـﻮ ﺗـﻪ ﻳـﯥ څـﻮ اﺳـﻼﻣـﻲ‬ ‫ﭘــﻮره وه ﭼــﯥ اﻳــﻮب ﺗــﻪ ﻳــﯥ ﭘــﺮﺗــﻪ ﻟــﻪ دې درﻣــﻠــﻨــﯥ څــﺨــﻪ ﺻــﺤــﺖ ورﻛــړى وى‪.‬‬
‫ﺳﻨﺪرې ووﻳﻠﯥ‪ .‬ﭘﻪ ‪ 2 0 0 3‬ﻛﺎل ﻛﯥ ﻳﯥ د اّﻟﻤﺎن ﭘﻪ ﻫـﺎﻣـﺒـﻮرګ ښـﺎر ﻛـﯥ ﭘـﻪ اﻧﺴـﺎﻧـﻲ او‬
‫د ﻣﻴﺮﻣﻨﯥ ﺳﺮه ښﻪ ﺳﻠﻮك‬
‫ټﻮﻟﻨﻴﺰو ﭼﺎرو ﻛﯥ د ﻧړﻳﻮال ﺷﺨﺼﻴﺖ ﺟﺎﻳﺰه ﺗﺮ ﻻﺳﻪ ﻛړه‪ .‬د ﺻﻬﻴﻮﻧﺴﺘﻲ دوﻟﺖ د ﻧﻈﺎﻣﻲ‬
‫ﻟﻪ ﻛﻴﺴﯥ څﺨﻪ ﻫﻤﺪارﻧګﻪ د ﻣﻴﺮﻣﻨﯥ ﺳﺮه د ښﻪ ﺳﻠﻮك درس اﺧﻴﺴﺘﻞ ﻛﻴږي‪ ،‬اﻳﻮب ﻋـﻠـﻴـﻪ‬
‫ﻣﺤﻜﻤﯥ رﻳﻴﺲ ﭘﻪ ﻏﺰه ﻛﯥ د ﺣـﻤـﺎس د اﺳـﻼﻣـﻲ ډﻟـﯥ ﺳـﺮه د ﻣـﺮﺳـﺘـﯥ ﭘـﻪ ﺗـﻮر د ﻫـﻐـﻪ‬
‫اﻟﺴﻼم د ﺧﭙﻞ ﺻﺤﺖ او ښﻪ اﻗﺘﺼﺎد ﭘﻪ وﺧﺖ ﻛـﯥ ﭘـﻪ ﺧـﭙﻠـﻪ ﻣـﻴـﺮﻣـﻦ ډﻳـﺮ ﻣـﻬـﺮﺑـﺎﻧـﻪ وو‪،‬‬
‫د ﻣﺤﻜﻤﻪ ﻛﻮﻟﻮ ﻏﻮښﺘﻮﻧﻜﻲ ﺷﻮ‪ ،‬او ﭘﻪ ‪ 2 0 0 4‬ﻛﺎل ﻛـﯥ اﻣـﺮﻳـﻜـﺎ ﺗـﻪ د ﻫـﻐـﻪ د ﻧـﻨـﻮﺗـﻠـﻮ‬
‫ﻣﻴﺮﻣﻨﯥ ﻳﯥ ﻫﻢ د ﻫﻐﻪ ﺳﺮه د ﺳﺘﻮﻧﺰﻣﻦ ژوﻧﺪ او ﻣﺮض ﭘﺮ وﺧﺖ ډﻳﺮ ﺗﻜﻠﻴﻔﻮﻧﻪ ﺗﻴـﺮ ﻛـړل ﺧـﻮ‬
‫ﻣﺨﻨﻴﻮى وﺷﻮ ځﻜﻪ د ﻫﻐﻮى ﭘﻪ اّﻧﺪ دى ﻟﻪ ﺑﻨﺴټ ﭘﺎﻟﻮ او ﺗﺮﻫګﺮو ﺳﺮه ﻣﺎﻟﻲ ﻣـﺮﺳـﺘـﻪ ﻛـﻮي‪.‬‬
‫ځﻴﻨﯥ ﺗﻴﺮوﺗﻨﯥ ﺗﺮې ﺷﻮې وې ﭼـﯥ ﭘـﻪ ﭘـﺎﻳﻠـﻪ ﻛـﯥ ﻳـﯥ اﻳـﻮب ﻗﺴـﻢ ﻳـﺎد ﻛـړى وو ﭼـﯥ د‬
‫ﻫﻐﻪ ﺗﻞ د ﻧﺎورﻳﻦ ځﭙﻠﻴﻮ ﺳﻴﻤﻮ ﻟﻜﻪ اﻓﻐﺎﻧﺴﺘـﺎن‪ ،‬ﻓـﻠـﺴـﻄـﻴـﻦ‪ ،‬ﺑـﻮﺳـﻨـﻴـﺎ او ﻋـﺮاق ﺳـﺮه د‬
‫ﺻﺤﺘﻤﻨﺪى ﭘﺮ وﺧﺖ ﺑﻪ ﺧﭙﻠﯥ ﻣﻴﺮﻣﻨﯥ ﺗﻪ ﻛﻠﻜﻪ ﺟﺰاء ورﻛﻮي‪ ،‬ﺧﻮ اﷲ ﺟﻞ ﺟﻼﻟﻪ اﻣـﺮ ورﺗـﻪ‬
‫ﻣﺮﺳﺘﯥ ﭘﻪ راټﻮﻟﻮ ﻛﯥ ﻫڅﻪ ﻛﻮي او د ﻣﺴﻠﻢ اﻳﺪ ﭘﻪ ﻧﺎﻣﻪ ﺧﻴﺮﻳﻪ ټﻮﻟﻨﻪ ﻳﯥ ﭘﻪ ﻫـﻤـﺪې ﻣـﻮﺧـﻪ‬
‫وﻛړ ﭼﯥ دا ﻛﺎر ﻣﻪ ﻛﻮه‪ ،‬د ﺧﭙﻠﯥ ﻣﻴﺮﻣﻨﯥ ﺳﺮه وﻓﺎء وﻛړه‪ ،‬ﻫﻤﺪا وو ﭼﯥ د ﻗﺴﻢ ﻧـﻪ د ﻏـﺎړې‬
‫ﺟﻮړه ﻛړې ده‪ .‬ﭘﺨﭙﻠﻪ ﻳﯥ ﻫﻢ څﻮځﻠﻪ اﻓﻐﺎﻧﺴﺘﺎن اوﺑﻮﺳﻨﻴﺎ ﺗﻪ ﺳﻔﺮ ﻛړى دى‪.‬‬
‫ﺧﻼﺻﻮﻟﻮ ﻟﭙﺎره اﷲ ﺟﻞ ﺟﻼﻟﻪ ﻫﻐﻪ ﺗﻪ آﺳﺎﻧﺘﻴﺎوې ﺑﺮاﺑﺮې ﻛړې‪.‬‬
‫ﺷﭙﻴﺘﻪ ﻛﻠﻦ ﻳﻮﺳﻒ اﺳﻼم ﭼﯥ اوس د څﻠﻮرو ﻟﻮڼﻮ او ﻳﻮه زوى ﭘﻼر دى‪ ،‬ﻟﻪ ﺧﭙﻠﯥ ﻛـﻮرﻧـۍ‬
‫ﺳﺮه ﭘﻪ ﻟﻨﺪن ﻛﯥ اوﺳﻴږي‪ .‬ﻫﻐﻪ ﭘﻪ ﺧﭙﻠﻮ ﺷﺨﺼـﻲ ﭘـﻴـﺴـﻮ ﭘـﻪ ﻟـﻨـﺪن ﻛـﯥ څـﻠـﻮر اﺳـﻼﻣـﻲ‬
‫ﺑﺮاى درﻳﺎﻓﺖ ﻣﻌﻠﻮﻣﺎت و دروس اﺳﻼﻣﻲ ﺑﻪ ﺷﻜﻞ‬
‫ﻣﺪرﺳﯥ او څﻮ ﺟﻮﻣﺎﺗﻮﻧﻪ ﺟﻮړ ﻛړي دي او د ﻟﻨﺪن ﭘﻪ ﺷﻤﺎل ﻟﻮﻳﺪﻳځﻪ ﺳﻴـﻤـﻪ ﻛـﯥ اﺳـﻼﻣـﻲ‬ ‫ﻗﺎﺑﻞ ﺗﻮﺟﻪ ‪:‬‬
‫ﺗﺼﻮﻳﺮى ‪ ،‬ﺻﻮﺗﻲ و ﻧﻮﺷﺘﺎري ﺑﻪ وﻳﺐ ﺳﺎﻳﺖ ذﻳﻞ ﻣﺮاﺟﻌﻪ‬
‫ﻫﻮﺗﻞ ﻟﺮي ﭼﯥ د ﻫﻐﯥ څﺨﻪ ﻻس ﺗﻪ راﻏﻠﯥ ټﻮﻟﻪ ګټﻪ ﭘﻪ ﺧﭙﻠﻮ اﺳﻼﻣﻲ ﻣـﺪرﺳـﻮ ﻟـګـﮕـﻮي‪.‬‬
‫ﻫﻐﻪ اوس ﭘﻪ اروﭘﺎ ﻛﯥ د اﺳﻼم د ﺳﺘﺮو اﻋﻴﺎﻧﻮ ﻟﻪ ډﻟﯥ څﺨﻪ دى‪.‬‬ ‫ﻧﻤﺎ ﺋﻴﺪ ‪http://www.afghan-islamic-dawah.co.uk/ :‬‬
‫راځﺊ د ﻳﻮﺳﻒ د ژوﻧﺪ ﺧﻮږه او ﻟﻪ ﻋﺒﺮﺗﻮﻧﻮ ډﻛـﻪ ﻛـﻴـﺴـﻪ د ﻫـﻐـﻪ ﻟـﻪ‬ ‫ﺑﺮاى اﻃﻔﺎل ﺗﺎن ﻣﻌﻠﻮﻣﺎت ﻣﻔﻴﺪ ودﻳﺪﻧﻰ راﺑﻪ ادرس ذﻳﻞ درﻳﺎﻓﺖ ﻧﻤﻮده‬
‫ﻣﻴﺘﻮاﻧﻴﺪ ‪http://www.afghan-islamic-dawah.co.uk/children :‬‬
‫ﻧﻮر ﺑﻴﺎ‬ ‫ﺧﻮﻟﯥ ﻧﻪ واورو‪.‬‬

‫‪For comments please e-mail: an_hera2010@yahoo.co.uk‬‬ ‫‪Page 3‬‬


From the series of Qur'anic teachings
Vol. 25th April 25 , 2011 - 5 sawar, 1390 Hijri Shamsi -
Prophecies in the Qur'an
Extracted from Material on the Authenticity of the
Qur'an: Proofs that it is a Revelation from Almighty God
by: Abdur-Raheem Greene
I myself was influenced by my knowledge of the Bible to accept the
Prophethood of Muhammad, and have had two Jewish rabbis admitting
to me in Speaker's Corner that Muhammad was the Prophet spoken of in
their books. It has long been recognised that a sure sign of the truth of a
claim to Prophethood is the ability of that individual to accurately and
consistently predict future events. This is especially true of Christians
who often demand "what did Muhammad prophecy?". This is because
the Bible lays down this as a means to distinguish a true Prophet from a
false . Everybody is able to predict the future sometimes, some are able
to get it right a lot of the time, but only someone who is receiving infor-
mation from the One who has complete knowledge of the future can get
it right every time. There are many predictions both in the Qur'an and the
authenticated sayings of the Prophet Muhammed that have been fulfilled.
1.The Qur'an says: "Ye shall enter the Sacred Mosque, if Allah wills,
secure, heads shaved, hair curt short, and without fear" (48:28). This
passage was revealed after the Prophet had been stopped by the Quraish
from making 'Umrah (the Minor Pilgrimage) and a treaty was made be-
tween the Muslims and pagans at Hudaybia, six years after the Prophet's
emigration from Mecca. From this position of weakness, in merely two
years the verse was fulfilled, Mecca was captured, and the Muslims per-
formed the pilgrimage, shaving their heads, and some cutting their hair.
.2The Qur'an says: "Allah has promised to those of you who believe, and
do good deeds, that He will surely grant them in the land inheritance of
power as He granted it to those before them; that He will establish in
authority their religion which He has chosen for them. And that He will
change their state after fear to one of security and peace. They will wor-
ship Me alone and not associate aught with Me." (24:55) And also: "Say
to those who deny faith, soon you will be vanquished." (3:12) and "When
comes the help of Allah and Victory, and you see the people enter Allah's
religion in multitudes . . ." (110:1-2) The first verse was revealed at a
time of the Muslim's weakness, promising the righteous victory, and the
second predicting the peoples entering into Islam in crowds, and so it
came to pass, after the capture of Mecca, and in the time of the Caliphs
Abu Bakr, 'Umar, 'Uthman and 'Ali, who were from the most pious com-
panions of the Prophet, were established by Allah in the land, defeating
the Persian and Roman empires, so that Islam was established from Spain
to parts of China in a mere twenty years. This, in part, fulfills another
prophecy of the Qur'an: "It is He who has sent the Messenger with guid-
ance, and the religion of truth, to make it triumphant over all relig-
ions." (9:32) Christianity, Judaism, paganism have never regained any
lasting dominance, physically and intellectually since the coming of Is-
lam. The secular philosophies of communism and capitalism are in the
process of being dealt death blows. At the present rate of growth Islam
will over take Christianity by 2025 in terms of numbers. See also Qur'an
48:18-21 and 1:13, which promise victory and the taking of booty -
which were also fulfilled.
.3The Qur'an says: "The Roman Empire has been defeated in a land
close by; but they, even after this defeat, will gain victory in a few years.
Allah's is the command, in the past and in the future. On that day shall
the believers rejoice, with the help of Allah, He helps whom He wills.
And He is the mighty and the most Merciful. It is the promise of Allah.
Allah never departs from His promise: but most men understand not.
They crave for the outer things of life, but of the hereafter they are heed-
less." (30:1-7) The Eastern Roman (i.e. Byzantine) Empire suffered a
massive defeat at the hands of the Persians who captured Jerusalem in
614, and after that Egypt and Syria fell, and Constantinople was laid
For comments please e-mail: an_hera2010@yahoo.co.uk
‫ﻳﺎ أﺑﺎ ذر ﻷن ﺗﻐﺪو ﻓﺘﻌﻠﻢ آﻳﺔ ﻣﻦ ﻛﺘﺎب اﷲ ﺧﻴﺮ ﻟﻚ ﻣﻦ أن ﺗﺼﻠﻲ‬
‫ اﻟﺤﺪﻳﺚ رواه اﺑﻦ ﻣﺎﺟﻪ‬. ‫ﻣﺎﺋﺔ رﻛﻌﺔ‬
Prophet Mohammad (PBUH) says to his
companion Abu-zar Ghafari:
If you go out one morning and learn one verse
of Quran, it is better than praying hundred
rak’aat nafal. (Narrated Ibn-Maja)
21 Jomadi-ul-Awal , 1432 Hijri
siege to - ("a land close by"). The pagan Arabs delighted in this, as it
seemed to signal to them the success of idolatry over the followers of
revelation. When this verse was revealed it seemed impossible that
Rome would recover. The word, translated "a few", is bid'a, which actu-
ally means from three to nine years. Ubayy, a pagan Arab, wagered Abu
Bakr one hundred camels that this would never occur. By the year 623,
Heraclius, the Byzantine Roman Emperor, took to the field and van-
quished the Persians in a series of battles, culminating in the battle of
Niveveh in 627. Ubayy had been killed, so his relatives paid the dept. At
this same time the Muslims had been victorious over the pagan Quraish
and were rejoicing, as the Qur'an foretold.
Women Scholars of Hadith
Dr. Muhammad Zubayr Siddiqi
History records few scholarly enterprises, at least before
modern times, in which women have played an important
and active role side by side with men. The science of hadith
forms an outstanding exception in this respect.
Islam, as a religion which (unlike Christianity) refused to attribute
gender to the Godhead,1 and never appointed a male priestly elite
to serve as an intermediary between creature and Creator, started life
with the assurance that while men and women are equipped by nature
for complementary rather than identical roles, no spiritual superiority
inheres in the masculine principle.2 As a result, the Muslim community
was happy to entrust matters of equal worth in God's sight. Only this
can explain why, uniquely among the classical Western religions, Islam
produced a large number of outstanding female scholars, on whose
testimony and sound judgment much of the edifice of Islam depends.
Since Islam's earliest days, women had been taking a prominent part in
the preservation and cultivation of hadith, and this function continued
down the centuries. At every period in Muslim history, there lived nu-
merous eminent women-traditionists, treated by their brethren with
reverence and respect. Biographical notices on very large numbers of
them are to be found in the biographical dictionaries.
During the lifetime of the Prophet, many women had been not only
the instance for the evolution of many traditions, but had also been
their transmitters to their sisters and brethren in faith.3 After the
Prophet's death, many women Companions, particularly his wives,
were looked upon as vital custodians of knowledge, and were ap-
proached for instruction by the other Companions, to whom they read-
ily dispensed the rich store which they had gathered in the Prophet's
company. The names of Hafsa, Umm Habiba, Maymuna, Umm
Salama, and A'isha, are familiar to every student of hadith as being
among its earliest and most distinguished transmitters.4 In particular,
A'isha is one of the most important figures in the whole history of
hadith literature - not only as one of the earliest reporters of the largest
number of hadith, but also as one of their most careful interpreters.
In the period of the Successors, too, women held important posi-
tions as traditionists. Hafsa, the daughter of Ibn Sirin,5 Umm al-
Darda the Younger (d.81/700), and 'Amra bin 'Abd al-Rahman, are
only a few of the key women traditionists of this period. Umm al-
Darda' was held by Iyas ibn Mu'awiya, an important traditionist of the
time and a judge of undisputed ability and merit, to be superior to all
the other traditionists of the period, including the celebrated masters of
hadith like al-Hasan al-Basri and Ibn Sirin.6 'Amra was considered a
great authority on traditions related by A'isha. Among her students,
Abu Bakr ibn Hazm, the celebrated judge of Medina, was ordered by
the caliph Umar ibn Abd al-Aziz to write down all the traditions known
on her authority.7
Continues in the next issue
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