‫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

‫از ﺳﻠﺴﻪ دروس ﻓﻬﻢ اﻟﻘﺮآن‬

‫دﻓﻬﻢ اﻟﻘﺮآن ددرﺳﻮﻧﻮ ﻟړۍ‬

‫ﻳﺎد ﺑﮕﻴﺮى ﺑﻬﺘﺮ اﺳﺖ از اﻳﻦ ﻛﻪ ﺻﺪ رﻛﻌﺖ ﻧﻤﺎز ﻧﻔﻞ ﺑﺨﻮاﻧﻰ ‪.‬‬

‫)‪ (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

‫ﻓﻰ ﻇﻼل اﻟﻘﺮآن‬

‫ﺗﺮﺟﻤﻪ ‪ :‬ﻣﺼﻄﻔﻰ ﺧﺮم دل‬

‫در ﺳﺎﻳﻪء ﻗﺮآن ‪2‬‬

‫ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﮔﺬﺷﺘﻪ‬

‫در ﺳﺎﻳﻪي ﻗﺮآن آﻣﻮﺧﺘﻢﻛﻪ در اﻳﻦ ﺟﻬﺎن ﺑﻴﻜﺮان‪ ،‬ﺗﺼﺎدفِ ﻛﻮر وﻛﺮ و ﺟـﻬـﺶِ ﻧـﺎﮔـﻬـﺎﻧـﻰ ‪،‬‬

‫ﺧ َﻠ ْﻘﻨَﺎهُ ِﺑ َﻘﺪَ ٍر(‪ ...‬ﻣﺎ ﻫﺮ ﭼـﻴـﺰي را ﺑـﻪ اﻧـﺪازه و ﻣـﻘـﺘـﻀـﺎي‬
‫ﺷﻲْءٍ َ‬
‫ﻓﺎﻗﺪ اﻋﺘﺒﺎر اﺳﺖ‪) :‬إِ ّﻧَﺎ ُﻛﻞَّ َ‬

‫ﺣﻜﻤﺖ آﻓﺮﻳﺪﻳﻢ‪) .‬ﻗﻤﺮ‪(4 9/‬‬

‫ﺷﻲْءٍ َﻓ َﻘﺪَّ َرهُ َﺗ ْﻘﺪِﻳﺮًا(‪ .‬ﻫﺮ ﭼﻴﺰى را آﻓﺮﻳﺪه اﺳﺖ و اﻧـﺪازه ﮔـﻴـﺮى دﻗـﻴـﻘـﻰ در آن‬
‫ﺧ َﻠﻖَ ُﻛﻞَّ َ‬
‫)وَ َ‬

‫ﺑﻜﺎر ﺑﺮده اﺳﺖ‪) .‬ﻓﺮﻗﺎن‪(2/‬‬

‫ﻫﺮﻛﺎرى ﺣﻜﻤﺘﻰ دارد‪ .‬وﻟﻰ ﺣﻜﻤﺖ ژرف ﭘـﻨﻬﺎن ازدﻳﺪهﻫﺎ‪ ،‬ﭼﻪ ﺑﺴﺎ ﺑـﺮاى ﻧـﮕـﺎه ﺳـﻄـﺤـﻲ‬

‫ﻛﻮدﻛﺎن وﺧﻮاﻧﺪن‬

‫ﺗﺮﺟﻤﻪ‪ :‬ﻋﺒﺪاﻟﺨﺎﻟﻖ اﺣﺴﺎن‬

‫ﺧﻮاﻧﺪن ﻛﻠﻴﺪ داﻧﺶ وﻋﻠﻢ اﻧﺪوزى اﺳﺖ‪ ،‬وازﺑﻬﺘﺮﻳﻦ وﺳﺎﻳﻞ ﭘﻴﺸﺮﻓﺖ ﺗﻤﺪن ﻫﺎ ﺑـﻪ ﺷـﻤـﺎرﻣـﻰ رود‪،‬‬
‫ﺑﺎﺧﻮاﻧﺪن ﻫﻤﺮاﻳﻲ وﻫﻤﻨﺸﻴﻨﻲ ﺑﺎﻧﻮﻳﺴﻨﺪه ﻫﺎ واﻧﺪﻳﺸﻤﻨﺪان ﺻﻮرت ﻣـﻲ ﮔـﻴـﺮد واز زﻧـﺪﮔـﻰ وﻋـﻠـﻢ‬

‫ﮔﺬﺷﺘﮕﺎن وﻣﻌﺎﺻﺮﻳﻦ ﺧﻮدﻣﻌﻠﻮﻣﺎت ﺑﺪﺳﺖ ﻣﻰ آورﻳﻢ ‪.‬ﺧﺪاوﻧﺪ د رﻧﺨﺴﺘﻴﻦ آﻳﺎﺗﻰ ﻛﻪ ﺑﺮ رﺳﻮل اﷲ‬
‫]ص[ﻧﺎزل ﻧﻤﻮدﺑﻪ ﺧﻮاﻧﺪﻧﺶ دﺳﺘﻮرداد وﻓﺮﻣﻮد‪] :‬اﻗﺮء ﺑﺎﺳﻢ رﺑﻚ اﻟﺬى ﺧﻠﻖ[ﺗﺮﺟـﻤـﻪ‪ :‬ﺑـﺨـﻮان ﺑـﻨـﺎم‬

‫ﭘﺮوردﮔﺎرت ﻛﻪ آﻓﺮﻳﺪ ‪.‬ﻣﺮﺑﻴﺎن ﺑﻪ آﻣﻮزش ﺧﻮاﻧﺪن ﺑﺮاى اﻃﻔﺎل درﻧﺨﺴﺘﻴﻦ روزﻫﺎى ﻋﻤﺮش ﺗـﻮﺻـﻴـﻪ‬
‫ﻛﺮدﻧﺪ ‪.‬اﻳﻨﻚ ﻣﺮاﺣﻞ آﻣﻮزش ﺧﻮاﻧﺪن ﺑﺮاى اﻃﻔﺎل ﺑﻴﺎن ﻣﻰ ﮔﺮدد ‪.‬‬

‫‪ : 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

‫وﻛﻮﺗﺎه اﻧﺴﺎﻧﻰ ﻫﻮﻳﺪا ﻧﮕﺮدد‪:‬‬

‫اوﺑﻪ ﻛﺎﻏﺬ وﻛﺘﺎب ﭘﺨﺘﻪ ﺷﻮد‪ ،‬ﻣﻴﺘﻮان ورق ﻫﺎى ازﻣﺠﻠﻪ ﻫﺎى ﻗﺪ ﻳﻤﻰ راﻛـﻪ ﻣـﻨـﻈـﺮه ﻫـﺎى ﺟـﺬاﺑـﻰ‬

‫اﻣﺎ ﺧﺪاوﻧﺪ ﺧﻴﺮ زﻳﺎدى در آن ﻧﻬﻔﺘﻪ ﺑﺎﺷﺪ‪) .‬ﻧﺴﺎء‪(1 9/‬‬

‫‪ : 2‬ﻣﺮﺣﻠﻪ اﺷﺎره ﺑﻪ ﺗﺼﺎوﻳﺮوﻣﻨﻈﺮه ﻫﺎ‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻌﺪازﭘﺎﻧﺰده ﻣﺎﻫﻪ ﺷـﺪن ﻃـﻔـﻞ آﻏـﺎزﻣـﻰ ﮔـﺮددﻛـﻪ‬

‫ﺠ َﻌﻞَ اﻟ َّﻠﻪُ ﻓِﻴﻪِ َ‬
‫ﺷ ْﻴﺌًﺎ وَ َﻳ ْ‬
‫ﻜ َﺮﻫُﻮا َ‬
‫) َﻓ َﻌﺴَﻰ أَنْ َﺗ ْ‬
‫ﺧ ْﻴﺮًا َﻛﺜِﻴﺮًا(‪ .‬ﭼﻪ ﺑﺴﺎ ﭼﻴﺰى را ﻧﺎﭘﺴﻨﺪ ﺑـﺪاﻧـﻴـﺪ‪ ،‬دارﻧﺪ ﺑﻪ اﺧﺘﻴﺎراوﻗﺮاردﻫﻴﻢ ﺗﺎﺑﻪ آﻧﻬﺎ اﻧﺲ ﮔﻴﺮد‪.‬‬

‫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 َ‬

‫وَأَ ْﻧ ُﺘﻢْ ﻻ َﺗ ْﻌ َﻠﻤُﻮنَ(‪ .‬ﭼﻪ ﺑﺴﺎ ﭼﻴﺰى را ﻧﺎﺧﻮش ﺑﺪارﻳﺪ‪ ،‬و ﺧﻴﺮ و ﺻﻼح ﺷـــﻤـﺎ در آن ﻧـﻬـﻔـﺘـﻪ‬

‫ﺑﺎﺷﺪ‪ ،‬و ﭼﻪ ﺑﺴﺎ ﭼﻴﺰى را دوﺳﺖ ﺑﺪارﻳﺪ‪ ،‬و ﺷﺮ و ﺑﻼى ﺷـﻤﺎ در آن ﺑـﺎﺷﺪ‪ ،‬زﻳـﺮا ﺧﺪا ﻫــﻤـﻪ‬

‫ﭼﻴﺰ را ﻣﻰداﻧﺪ و ﺷﻤﺎ ﻧﻤﻰداﻧﻴﺪ‪) .‬ﺑﻘﺮه‪(2 1 6/‬‬

‫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
‫دﻧﺒﺎﻟﺸﺎن ﺑﻴﺎﻳﺪ و ﮔﺎه ﻧﻴﺎﻳﺪ‪ .‬اﻳﻦ ﺑﺪان ﺧﺎﻃﺮ اﺳﺖ ﻛﻪ اﺳﺒﺎب و ﻣـﻘـﺪﻣـﺎت‪ ،‬آن ﭼـﻴـﺰﻫـﺎﺋـﻰ‬

‫ﻛﻮدك ﺗﻮﺟﻬﻰ ﺟﺪى ﺑﻪ ﻋﻜﺲ ﻫﺎي ﻛﺘﺎب ﭘﻴﺪاﻣﻰ ﻛﻨﺪ‪ ،‬درﻳﻦ ﻣﺮﺣﻠﻪ ﻣﺎدرﻣﻰ ﺗﻮاﻧﺪ ﻧﻘﺶ ارزﻧﺪه ى‬

‫را ﺑﺎزى ﻛﻨﺪ ﻛﻪ ﺻﻔﺤﺎت ﻛﺘﺎب راﺑﺮﮔﺮداﻧﺪ ﺗﺎ ﻛﻮدك ﺑﻪ ﻋﻼﻗﻪ ﻣﻨﺪى ﺑﻪ ﻣﻨﻈﺮه ﻫﺎ وﺗﺼﺎوﻳﺮوﻋﻨـﻮان‬

‫ﻫﺎى درﺷﺖ اﺷﺎره ﻧﻤﺎﻳﺪ‪.‬‬

‫‪: ٣‬ﻣﺮﺣﻠﻪ ﻧﺎم ﮔﺬارى اﺷﻴﺎء‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ازﻳﻚ وﻧﻴﻢ ﺳﺎﻟﮕﻰ ﻛﻮدك ﺷﺮوع ﺷﺪه وﻃﻔﻞ ﻧـﺎم اﺷـﻴـﺎء را‬

‫ﺑﻠﺪ ﻣﻰ ﺷﻮد‪ ،‬اﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻪ اوﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﺑﻪ ﻧﺎم ﮔﺮﻓﺘﻦ اﺷﻴﺎء ‪:‬‬

‫ﻳﻮﺳﻒ اﺳﻼم‪ ،‬د ﻳﻮﻳﺸﺘﻤﻰ ﭘﻴړى ﺳﺘړى ﺳﻠﻤﺎن ﻓﺎرس‬

‫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.‬‬

‫ﺑﺎﻗﻴﻤﺎﻧﺪه در ﺻﻔﺤﻪ دوم‬

‫ﻟﻴﻜﻮﻧﻜﯥ ‪ :‬ﻫﺪاﻳﺖ اﷲ ﺣﻤﻴﺪى‬

‫څﺮﻧګﻪ ﭼﯥ ﻣﻌﻤﻮل دي د اﺷﺨﺎﺻﻮ د ﻣﻌﺮﻓﻲ ﻟﭙﺎره ﺑﺎﻳﺪ څﻪ ﺻﻔﺎت ﺑﻴﺎن ﺷﻲ ﺧـﻮ ﻛﻠـﻪ ﻛﻠـﻪ‬

‫)ﻻ َﺗﺪْرِي َﻟ َﻌﻞَّ اﻟ َّﻠﻪَ ُﻳ ْ‬
‫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
‫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

‫ﺑـﺨﻮاﻫـﻴﺪ‪ ،‬ﻣﮕـﺮ آﻧﮕﺎه ﻛـﻪ ﭘﺮوردﮔﺎر ﺑﺨﻮاﻫﺪ‪) .‬اﻧﺴﺎن‪ (3 0/‬ﺑﺎﻗﻴﻤﺎﻧﺪه در ﺻﻔﺤﻪ دوم‬

‫ﻧﻪ ﺧﺒﺮه ﻛﻮي ﻧﻮ د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﻧﻮم اﺧﻠﻲ او د ﺳﺮﻛﺸۍ او ﺑﻐﺎوت د ﻧـﻤـﻮﻧـﯥ ﻟـﭙـﺎره‬

‫ژﺑﺎړه ‪:‬ﺧﻠﻴﻞ اﻟﺮﺣﻤﻦ ﺣﻨﻴﻒ‬

‫ﭼﯥ ﻫﺮ ﻳﻮ ﻳﯥ ﺗﺮ ﺑﻠﯥ زﻳﺎت‪ ،‬د ﺧﻠﻜﻮ ﭘﻪ ﻣﻨځ ﻛﯥ ﻣﺸﻬﻮر دى ‪.‬ﻳﻮې ﺧﻮاﺗﻪ د اﻧګﻠﺴﺘﺎن د‬

‫ﻟﻴﻜﻨﻪ‪ :‬دوﻛﺘﻮر ﻋﺒﺪاﻟﻔﺘﺎح ﻋﻔﻴﻒ ﻃﺒﺎره‬

‫د اﻳﻮب )ع( د ﻛﻴﺴﯥ درﺳﻮﻧﻪ‬

‫ﭘﻪ ﺳﺘﻮﻧﺰو ﺻﺒﺮ ﻛﻮل ‪:‬‬

‫ﻓﺮﻋﻮن ﻳﺎدوي ‪.‬زﻣﻮﻧږ د ﻛﻴﺴﯥ ﻋﻨﻮان‪ ،‬ﻫﻤﺪاﺳﯥ د دوو ډﻳﺮو وﺗـﻠـﻮ څـﻴـﺮو ﻧـﻮﻣـﻮﻧـﻪ دي‬

‫اوﻳﺎﻳﻤﯥ ﻟﺴﻴﺰې د ﻣﻮﺳﻴﻘﻲ ځﻮان ﺳﺘﻮرى ﭼﯥ ﭘﻪ ﻧړﻳﻮاﻟﻪ ﻛﭽﻪ ﻳـﯥ ﺷـﻬـﺮت ﻣـﻮﻧـﺪﻟـﻰ‪،‬‬

‫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

‫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
‫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.‬‬
‫ﭘﺎ ﺗﯥ ﭘﻪ درﻳﻢ ﻣﺦ ﻛﯥ‬
‫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
‫ﺳﺨﺘﻲ ﻳﯥ ﻫﻢ ورﺳﺮه زﻳﺎﺗﻴږي‪.‬ﻟﻪ دې څﺨﻪ څﺮګﻨﺪﻳـږي ﭼـﯥ ﺳـﺘـﻮﻧـﺰې او ﻛـړاووﻧـﻪ د‬
‫ﻓﺎﻣﻴﻠﻬﺎ ى ﺧﻮدرا آراﺳﺘﻪ ﺑﮕﺮداﻧﻨﺪ‪.‬‬

‫ﺑﺪﻣﺮﻏۍ دﻟﻴﻞ ﻧﺸﻲ ﻛﻴﺪاى‪ ،‬ﻧﻴﻜﻤﺮﻏﻲ او ﺑﺪﻣﺮﻏﻲ د ﻧـﻴـﻜـﻮ او ﺑـﺪو ﻋـﻤـﻠـﻮﻧـﻮ وﻗﺖ ‪ :‬ﺷﺮوع ‪:‬‬
‫ښﻜﺎرﻧﺪوﻳﻲ ﻧﺸﻲ ﻛﻮﻟﻰ‪ ،‬ځﻜﻪ دا دﻧﻴﺎ د ﺟﺰاء ﻟﭙﺎره ﻧﻪ ده‪ ،‬دا دﻧﻴﺎ د اﻣﺘﺤﺎن دﻧﻴـﺎ‬
‫ده ﭼﯥ د آﺧﺮت ﭘﻪ ګټﻪ ﺑﺎﻳﺪ وﻛﺎرول ﺷﻲ‪،‬‬

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‫ﭘﺎ ﺗﯥ ﭘﻪ درﻳﻢ ﻣﺦ ﻛﯥ‬

‫ﺑﻌﺪ از ﻧﻤﺎز ﻣﻐﺮب‬

‫_‬

‫ﺧﺘﻢ ‪:‬‬

‫ﻗﺒﻞ از ﻧﻤﺎز ﻋﺸﺄ‬

‫‪Address: Masjid Noor 2 Whitfrairs Avenue ,‬‬
‫‪Harrow Wealdstone , London, HA3 5RN‬‬

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

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

‫در ﺳﺎﻳﻪء ﻗﺮآن ‪. . .‬‬

‫ﺑﻘﻴﻪ از ﺻﻔﺤﻪ اول‬

‫‪ 2 5‬اﭘﺮﻳﻞ ﺳﺎل ‪ 2011‬ﻣﻴﻼدى‬

‫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

‫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

‫و از وﺳﻮﺳﻪ و دﻟﻬﺮه ﺑﺪور ﺑﺎﺷﺪ‪ ) :‬اﻟ َّ‬
‫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
‫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 ِ‬
‫اﻧـﻔﺮادى و اﺟﺘﻤﺎﻋﻰ‪ ،‬ارﻛﺎن ﻓﻄﺮت و اﺻﻮل ﺳﺮﺷﺖ او آﻧﻘﺪر ﺳﻄﺤﻰ و ﺳﺎده ﻧـﻴـﺴـﺖ ﺗــﺎ‬
‫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

‫و ﻧﻌﻤﺖ ﻓﺮاوان‪ ،‬و داﻧﺎى ﺑﻪ اﻣﻮر اﺳﺖ‪).‬ﺑﻘﺮه‪(2/‬‬

‫ﭘـﺮوردﮔﺎرى دﺳـﺘﺶ را ﻣﻰﮔﻴﺮد ﺗـﺎ او را ﺑﻪ ﺳﻮى ﺑﻠﻨﺪﺗﺮﻳﻦ درﺟﻪي ﻛﻤـﺎﻟـﻰ ﻛـﻪ ﺑـﺮ ﺣﺴـﺐ‬

‫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
‫ﻓﺎﻋﻠﻴﺖ و ﺳﺎزﻧﺪﮔﻰ آﻧﻬﺎ را درﻣﻰﻳﺎﻓﺘﻢ‪.‬‬
‫اﺳﺖ ‪ -‬وﺿﻊ ﺷﺪه اﺳﺖ‪ ،‬ﺑﻨﺎﺑﺮاﻳﻦ ﺑﺮاى ﺗﺤﻘﻖ ﻫﺪﻓﻬﺎى ﺑﻠﻨﺪ و ارﺟﻤﻨـﺪش در ﻣﺴـﻴـﺮى ﻛـﻪ‬

‫ﺸﻒُ اﻟ ّ‬
‫ﻜ ِ‬
‫ﻄ َّﺮ إِذَا دَﻋَﺎهُ وَ َﻳ ْ‬
‫ﻀ َ‬
‫)أَ َّﻣﻦْ ُﻳﺠِﻴﺐُ ا ْﻟ ُﻤ ْ‬
‫ﺴُﻮءَ( ﺑﺪان ﻫﻨﮕﺎم ﻛﻪ ﺷﺨـﺺ درﻣـﺎﻧـﺪه ﻛـﻤـﻚ راه ﺑﻪ ﺳﻮى ﺧﺪا دارد‪ ،‬ﻧﻪ ﺷﺘﺎﺑﻰ ﺷﺪه اﺳﺖ و ﻧﻪ اﻧﺤﺮاﻧﻰ ﺑﻮده اﺳﺖ ‪ .‬در ﺑـﺮاﺑـﺮش زﻣـﺎﻧـﻰ‬
‫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

‫را از ﺳﺮش ﺑﺪور دارد؟)ﻧﻤﻞ‪(6 2/‬‬

‫ﺷﺨﺺ ﻓﺎﻧﻰ ‪-‬ﻛﻪ ﻣﻰﺗﺮﺳﺪ ﻣﺮگ او را از رﺳﻴﺪن ﺑﻪ ﭘﺎﻳﺎن ﺑﻰ اﻧـﺘـﻬـﺎﻳـﺶ ﺑـﺎز دارد ‪ -‬ﭼـﺮخ‬

‫ﺤﻜِﻴﻢُ ا ْﻟ َ‬
‫ﻋﺒَﺎدِهِ وَ ُﻫﻮَ ا ْﻟ َ‬
‫)وَ ُﻫﻮَ ا ْﻟﻘَﺎ ِﻫ ُﺮ َﻓﻮْقَ ِ‬
‫ﺨﺒِﻴ ُﺮ( او ﺑﺮ ﻫﻤﻪي ﺑﻨﺪﮔﺎن ﺧﻮد ﭼﻴـﺮه اﺳـﺖ و ﻫــﺮ زﻣﺎن را ﺑﻪ ﺳﺮﻋﺖ اﻧﺪازد ﻫﻤﺎﻧﮕﻮﻧﻪﻛﻪ ﻃﺮﻓﺪاران ﻣﺬاﻫﺐ و ﻣـﻜـﺎﺗـﺐ زﻣـﻴـﻨـﻰ دﭼـﺎر اﻳـﻦ‬
‫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
‫ﻋﻠَﻰ أَ ْﻣ ِﺮهِ وَ َﻟ ِ‬
‫ﻣﻰﺑﺎﺷﺪ‪).‬اﻧﻌﺎم‪) (18/‬وَاﻟ َّﻠﻪُ ﻏَﺎ ِﻟﺐٌ َ‬
‫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
‫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

‫ﺗـﺪﺑﻴﺮش را ﻧﻤﻲداﻧﻨﺪ‪).‬ﻳﻮﺳﻒ‪(©©/‬‬

‫ﻧﺎاﺳﺘﻮارىﻛﻪ ﻣﻰﭘﻴﻤﺎﻳﻨﺪ‪،‬ﻛﺸﺖ وﻛﺸﺘﺎرﻫﺎ ﺑﭙﺎ ﻣـﻰ ﺷـﻮد و ﺧـﻮﻧـﻬـﺎ روان ﻣـﻰ ﮔـﺮدد و‬

‫)وَا ْ‬
‫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
‫ﮔﺮدد و ﺑﺮ دل اﻧﺴﺎن ﻣﺴﻠﻂ اﺳﺖ‪) .‬اﻧﻔﺎل‪(2 4/‬‬
‫ﻣﻰﺷﻮد‪ ،‬ﺳﺮاﻧﺠﺎم ﺧﻮدﺷﺎن ﻧﻴﺰ در ﻫﻢ ﺷﻜﺴﺘﻪ ﻣﻰﺷﻮﻧﺪ و ﻣﻜﺎﺗﺐ ﺳﺎﺧﺘـﮕـﻴـﺸـﺎن ‪ ،‬زﻳـﺮ‬
‫) 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.‬‬
‫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 ْ‬

‫ﻛﻮدﻛﺎن وﺧﻮاﻧﺪن ‪.........‬‬

‫ﺴ ُﺒﻪُ إِنَّ اﻟ َّﻠﻪَ ﺑَﺎ ِﻟﻎُ أَ ْﻣ ِﺮهِ(‬
‫ﺣ ْ‬
‫ﻋﻠَﻰ اﻟ َّﻠﻪِ َﻓ ُﻬﻮَ َ‬
‫َ‬

‫ﺑﺎﻗﻴﺪارد‬

‫ﺑﻘﻴﻪ از ﺻﻔﺤﻪ اول‬

‫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

‫اﺳﺖ‪ .‬و ﻫﺮ ﻛﻪ ﺑﻪ ﺧﺪا ﭘﺸﺖ ﺑﻨﺪد‪ ،‬ﺧﺪا او را ﻛﺎﻓﻰ اﺳﺖ‪ .‬ﺧﺪاوﻧـﺪ ﺑـﺮ ﻛﺎر ﺧﻮد ﭼﻴـﺮه ﺑــﻮده‬

‫و ﺧﻮاﺳﺖ ﺧﻮﻳﺶ را ﺑﻪ ﻣﺮﺣﻠﻪي اﺟﺮا درآورد‪).‬ﻃﻼق‪3/‬و‪(2‬‬

‫ﺻ َﻴ ِﺘﻬَﺎ( ﻫﻴﭻ ﺟﻨﺒﻨﺪهاى ﻧﻴﺴﺖ ﻣـﮕـﺮ اﻳـﻨـﻜـﻪ ﭘـﺮوردﮔـﺎر ﺑـﺮ او‬
‫ﺧﺬٌ ِﺑﻨَﺎ ِ‬
‫)ﻣَﺎ ِﻣﻦْ دَا َّﺑﺔٍ إِﻻ ُﻫﻮَ آ ِ‬

‫ﻓﺮﻣﺎن ﻣﻴﺮاﻧﺪ و زﻣﺎم اﺧﺘﻴﺎرش در دﺳﺖ ﻗﺪرت او اﺳﺖ‪) .‬ﻫﻮد‪(5 6/‬‬
‫ﺨﻮِّﻓُﻮ َﻧﻚَ ﺑِﺎ َّﻟﺬِﻳﻦَ ِﻣﻦْ دُو ِﻧﻪِ(‬
‫ﻋ ْﺒﺪَهُ وَ ُﻳ َ‬
‫)أَ َﻟ ْﻴﺲَ اﻟ َّﻠﻪُ ِﺑﻜَﺎفٍ َ‬

‫آﻳﺎ ﺧﺪاوﻧﺪ ﺑﺮاى ﺑﻨﺪهي ﺧﻮد ﻣﺤﻤّﺪ ﻛﺎﻓﻰ ﻧﻴﺴﺖ؟ ﺷﮕﻔﺘﺎ‪ ،‬ﻛﻔﺎر ﺗـﻮ را ﻧــﻪ از ﺧــﺪا ﺑــﻠـﻜـﻪ‬
‫از ﺧـﺪاﻳـﺎن دروﻏﻴﻦ ﻣﻰﺗﺮﺳﺎﻧﺘﺪ‪) .‬زﻣﺮ‪(3 6/‬‬

‫‪ : 4‬ﻣﺮﺣﻠﻪ ى ﻣﺤﺒﺖ ﺑﻪ ﻗﺼﻪ ﻫﺎى آﺳﺎن‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻌﺪ از دوﺳﺎﻟﮕﻰ آﻏﺎز ﺷﺪه وﻃﻔـﻞ درﻳـﻦ ﻣـﺮﺣﻠـﻪ‬

‫دوﺳﺖ دارد درﻣﻮردﻫﺮﻋﻜﺲ وﺗﺼﻮﻳﺮﻗﺼﻪ ﻛﻮﺗﺎﻫﻰ ﺑﺸﻨﻮد ودرﻳﻦ ﻣﺮﺣﻠﻪ ﻣﻴﺘﻮاﻧﺪ درك ﻛـﻨـﺪ ﻛـﻪ‬

‫ﺣﺮوف اﺷﻴﺎى اﺳﺖ ﻛﻪ ﺑﺮﺻﻔﺤﻪ ﻧﻘﺶ ﺑﺴﺘﻪ‪.‬‬

‫‪ : 5‬ﻣﺮﺣﻠﻪ ﺟﺴﺘﺠﻮى ﺣﻘﻴﻘﺖ‪ :‬ﻛﻪ ﺑﻌﺪ ازﺳﻪ ﺳﺎﻟﮕﻰ روﻧﻤﺎ ﺷﺪه ودرﻳﻦ ﻣﺮﺣﻠﻪ ﻛﻮدك ﺗﺼﻮﻳﺮاﺷﻴﺎء را‬

‫ﺣﻘﻴﻘﺖ ﭘﻨﺪاﺷﺘﻪ ﮔﺎﻫﻰ دﺳﺘﺶ را درازﻣﻰ ﻛﻨﺪ ﺗﺎ ﺗﺼﻮﻳﺮ را ﺑﮕﻴﺮد وﮔﺎﻫﻰ ﻣـﻨـﻈـﺮه را ﻣـﻰ ﺑـﻮﺳـﺪ‪.‬‬
‫‪ : 6‬ﻣﺮﺣﻠﻪ ﻣﻼﺣﻈﻪ ﻛﻠﻤﺎت ‪:‬ﻛﻮدك ﺑﻌﺪ ازﭼﻬﺎرﺳﺎﻟﮕﻰ ﻣﻰ ﺗﻮاﻧﺪ درﻣﻮردﻋﻜﺲ ﻫﺎ ﻧـﻈـﺮ ﺑـﺪﻫـﺪ وﺑـﻪ‬

‫اﺷﻜﺎل ﺣﺮوف ﻧﻴﺰﻣﺜﻞ ﺗﺼﺎوﻳﺮ اﻫﺘﻤﺎم ﻗﺎﻳﻞ ﻣﻰ ﮔﺮدد‬

‫‪: 7‬ﻣﺮﺣﻠﻪ درك راﺑﻄﻪ ﺑﻴﻦ ﻣﺘﻦ وﺗﺼﻮﻳﺮ‪ :‬ﻃﻔﻞ درﺑﻴﻦ ﭘﻨﺞ ﺳﺎﻟﮕﻰ ازﻫﻤﺮاﻫﻰ ﺑﺎ دﻳﮕﺮان ﺑﻬﺮه ﻣﻰ ﮔﻴﺮد‬

‫ﻜ ِﺮمٍ( ﺧﺪا ﻫﺮ ﻛﻪ را ﺧﻮار دارد‪ ،‬ﻛﺴﻰ ﻧﻤﻰﺗﻮاﻧـﺪ او را ﮔـﺮاﻣـﻰ‬
‫)وَ َﻣﻦْ ُﻳ ِﻬﻦِ اﻟ َّﻠﻪُ َﻓﻤَﺎ َﻟﻪُ ِﻣﻦْ ُﻣ ْ‬

‫وﻣﻬﺎرت ﻫﺎى اﺟﺘﻤﺎﻋﻰ اواﻓﺰاﻳﺶ ﻣﻴﺎﺑﺪ‪ ،‬درﻳﻦ ﻣﺮﺣﻠﻪ ﻛﻮدك ازﭼﻴﺰﻫﺎى ﺧﻨﺪه آورﺧﻮﺷﺶ ﻣﻰ آﻳـﺪ‬

‫ﺧﺪا ﻫﺮ ﻛﻪ را ﺳﺮﮔﺸﺘﻪ و ﮔﻤﺮاه ﺳﺎزد‪ ،‬راﻫﻨﻤﺎ و رﻫﺒﺮى ﻧﺨﻮاﻫﺪ ﻳﺎﻓﺖ‪) .‬رﻋﺪ‪(3 3/‬‬

‫‪ : 8‬ﻣﺮﺣﻠﻪ ﻛﺴﺐ ﻋﺎدت ﻫﺎى اﺳﺎﺳﻲ ﺑﺮاى ﺧﻮاﻧﻮن‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ درﺳﻦ ﺷﺶ ﺳـﺎﻟـﮕـﻰ آﻏـﺎزﻣـﻰ ﺷـﻮد‬

‫ﻀ ِﻠﻞِ اﻟ َّﻠﻪُ َﻓﻤَﺎ َﻟﻪُ ِﻣﻦْ ﻫَﺎدٍ(‬
‫ﻧﻤﺎﻳﺪ‪) .‬ﺣﺞ‪) (1 8/‬وَ َﻣﻦْ ُﻳ ْ‬

‫ﻫﻤﭽﻨﻴﻦ آﻣﻮﺧﺘﻢﻛﻪ دﺳﺖ ﺧﺪا درﻛﺎر اﺳﺖ‪ ،‬ﻟﻴﻜﻦ از راه وﻳﮋهي ﺧﻮﻳﺶ ﺑﻜﺎر ﻣـﻰ ﭘـﺮدازد‪.‬‬

‫ﻣﺎ ﺣﻖ ﻧﺪارﻳـﻢ از ﺧﺪا ﺑﺨﻮاﻫﻴﻢ اﻣﻮر را ﺑﺎ ﺷﺘﺎب ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ اﻧـﺠﺎم دﻫﺪ و ﻧﺘﺎﺋﺞ آﻧﻬـﺎ را‬

‫ﺑﻪ ﻣﺎ ﺑﻨﻤﺎﻳﺎﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺣﻖ دﺧﺎﻟﺖ در ﻛﺎرﻫﺎى ﺧﺪاوﻧﺪ را ﻧﺪارﻳﻢ و ﻧﺒﺎﻳﺪ ﺑﺮاى ﭘﺮوردﮔﺎر‬

‫ﺑﻪ وﻳﮋه ﺗﺼﺎوﻳﺮﻣﻀﺤﻚ‪.‬‬

‫وﻛﻮدك ﻣﻰ ﺗﻮاﻧﺪ ﺑﻌﻀﻲ ﻛﺎرﻫﺎى ﻓﻜﺮى را اﻧﺠﺎم دﻫﺪ‪ ،‬ازﻫﻤﻴﻦ ﺟﻬﺖ اﻳﻦ ﺳﻦ ﺑﺮاى ورود ﺑﻪ ﻣﻜﺘﺐ‬
‫ﻣﻨﺎﺳﺐ اﺳﺖ ﺑﻪ ﻋﻼوه رﺷﺪ و زﻛﺎوت ﻃﻔﻞ‬

‫‪ :9‬ﻣﺮﺣﻠﻪ ازدﻳﺎد ﺷﻨﺎﺧﺖ ﻣﺤﻴﻂ ﻣﺎﺣﻮل‪ :‬اﻳﻦ ﻣﺮﺣﻠﻪ ازﻫﻔﺖ ﺳﺎﻟﮕﻰ ﺷﺮوع ﻣﻰ ﺷـﻮد‪ ،‬درﻳـﻦ ﻣـﺮﺣﻠـﻪ‬

‫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.‬‬

‫ﻗﻮاﻧﻴﻦ ﺧﺪاﺋﻰ ﺑﺮاى اﻳﻦ اﻧﺴﺎﻧﻰﻛﻪ روى اﻳﻦﻛﺮهي ﺧﺎﻛﻰ زﻧﺪﮔﻰ ﻣﻰﻧـﻤـﺎﻳـﺪ وﺿـﻊ ﮔﺸـﺘـﻪ‬

‫)‪11‬ﻣﺮﺣﻠﻪ ﻛﺎﻫﺶ داﺳﺘﺎن ﻫﺎى ﺧﻴﺎﻟﻰ‪ :‬ازﺳﻦ ده ﺳﺎﻟﮕﻰ آﻏﺎزﻣﻰ ﺷﻮد و درﻳﻦ ﻣﺮﺣﻠﻪ ﻣﻰ ﺑﻴﻨـﻴـﻢ ﻛـﻪ‬

‫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
‫ﻫﺮ ﻳﻚ از ﺣﺎﻻت رواﻧﻰ ﻣﺮدﻣﺎنﻛﻪ از ﻳﻚ ﭘﻴﻜﺮ و ﻧﮋادﻧﺪ‪،‬ﻛﺎرﮔﺮ ﺑﺎﺷﺪ و دﺧﺎﻟﺖ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﻫـــﺎى ﺳـــﻔـــﺮﻧـــﺎﻣـــﻪ ى وآﻧـــﭽـــﻪ ﻣـــﺮﺑـــﻮط ﺑـــﻪ زﻧـــﺪﮔـــﻰ ﻛـــﻮدﻛـــﺎن ﻣـــﻰ ﺷـــﻮد‪ ،‬ﺑـــﺨـــﻮاﻧـــﺪ‪.‬‬

‫اﺳﺖ و در آن ارج ﺳﺮﺷﺖ اﻧﺴﺎن و ارزش ﻧـﻴﺮوﻫﺎ و اﺳـــﺘـﻌـﺪادﻫــﺎ و ﻗـﺪرت و ﺿـﻌـﻒ و‬

‫ﺣﺎﻻت ﮔﻮﻧﺎﮔﻮﻧﻰﻛﻪ ﺑﺮ او ﻋﺎرض ﻣﻰﮔﺮدد‪ ،‬از ﻧﻈﺮ ﺑﺪور ﻧﻤﺎﻧﺪه اﺳﺖ و ﻣـﻌـﺘـﺒـﺮ ﺷـﻤـﺮده‬
‫ﺷﺪه اﺳﺖ‪.‬‬

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‫ﻓﺮزﻧﺪان ﻣﺎ ﻗﻬﺮﻣﺎﻧﺎن وﻣﺎﺟﺮا ﺟﻮﻳﺎن رادوﺳﺖ دارﻧﺪ وﺗﻼش ﻣﻰ ﻛﻨﻨﺪ ﺗﻘﻠﻴﺪ ﺷـﺎن ﻧـﻤـﺎﻳـﻨـﺪ‪ ،‬درﻳـﻦ‬
‫ﻣﺮﺣﻠﻪ ﻻزم اﺳﺖ ﻣﻮﺿﻮﻋﺎﺗﻲ ﺑﺮاى ﺧﻮاﻧﺪن ﮔﺰﻳـﻨـﺶ ﺷـﻮد ﻛـﻪ ﺑـﻪ اﺳـﺎﺳـﺎت وزﻳـﺮﺑـﻨـﺎﻫـﺎى اﺧـﻼق‬

‫اﺳﻼﻣﻰ ﻣﺎ ﻣﻨﺎﻓﺎت ﻧﺪاﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

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

‫)‪ (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

‫د اﻳﻮب )ع( د ﻛﻴﺴﯥ درﺳﻮﻧﻪ ‪. . . . . .‬‬

‫ﻟﻪ ﻟﻮﻣړي ﻣﺦ ﭘﺎﺗﯥ‬

‫ﻳﻮﺳﻒ اﺳﻼم‪ ،‬د ﻳﻮﻳﺸﺘﻤﻰ ﭘﻴړى ‪..........‬‬

‫ﻟﻪ ﻟﻮﻣړي ﻣﺦ ﭘﺎﺗﯥ‬

‫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
‫ﻧﻮ ﺻﺒﺮ ﻳﯥ وﻛړ د رب ﺗﻌﺎﻟﻰ ﺷﻜﺮ ﻳﯥ اداء ﻛړى‪ ،‬ﻫﻤﺪا وو ﭼﯥ اﷲ رﺣﻢ ﭘﺮې وﻛړ ﺻﺤﺖ ﻳﯥ‬

‫اﻓﻐﺎﻧﺴﺘﺎن ﭘﻮرې د ﻫﺮ ﻣﻈﻠﻮم ﻣﺴﻠﻤﺎن ﭘﻪ درد ﻛړﻳږي او ﻟﻪ ﻫﻐﻮى ﺳـﺮه د ﻣـﺮﺳـﺘـﯥ ﻟـﭙـﺎره‬

‫ﻟﭙﺎره اﷲ ﺟﻞ ﺟﻼﻟﻪ وروﺳﺘﻪ د اﻳﻮب ﻟﻪ ﻛﻴﺴﯥ څﺨﻪ واﻳﻲ (و ذﻛﺮى ﻟﻠﻌﺎﺑـﺪﻳـﻦ( ﻳـﻌـﻨـﯥ دا‬

‫اّرام ﺧﻮب ﺗﻤﻪ وﻛړي ﭘﺪاﺳﯥ ﺣﺎل ﻛﯥ ﭼﯥ ﭘﻪ ﺑﻮﺳﻨﻴﺎ ﻛﯥ ﻣﺴـﻠـﻤـﺎن ﭘـﻼر د زوى د وﻳـﻨـﻮ‬

‫ډﻳﺮ ﺛﻮاﺑﻮﻧﻪ او اﺟﺮوﻧﻪ ﭘﻪ دﻧﻴﺎ او آﺧﺮت ﻛﯥ د ځﺎن ﻛړي‪ ،‬دا ځـﻜـﻪ ﻛـﻪ ﭼـﻴـﺮې د اﻳـﻮب ﭘـﻪ‬

‫ﻣﺎﺷﻮﻣﺎﻧﻮ د روزﻧﯥ ﻟﭙﺎره ﻣﺪرﺳﯥ ﺟﻮړوي او ﻛﻠـﻪ ﺑـﻴـﺎ ﭘـﻪ ﻛﺸـﻤـﻴـﺮ ﻛـﯥ ﭘـﻪ ﻣـﻈـﻠـﻮﻣـﺎﻧـﻮ‬

‫ﺑﻴﺮﺗﻪ ورﺗﻪ ﭘﻪ ﺑﺮﺧﻪ ﻛړ‪ ،‬رزق روزي اﻫﻞ او اوﻻد ﻳﯥ دوه ﺑﺮاﺑﺮه ورﺗﻪ ډاﻟۍ ﻛـړل‪ ،‬د ﻫـﻤـﺪې‬

‫ﻣﻨډې ﺗﺮړې وﻫﻲ‪ ،‬ﻫﻐﻪ دردﻳﺪﻻى اﻧﺴﺎن ﭼﯥ واﻳﯥ ‪ ”:‬دا ﻋﺠﻴﺒﻪ ده ﭼﯥ څﻮك ﻟﻪ ﻣﺎ څﺨﻪ د‬

‫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
‫ﺳﺨﺘﻴﻮ او ﺳﺘﻮﻧﺰو ﺻﺒﺮ ﻛﻮل دوى ﺗﻪ ور ﭘﻪ زړه ﺷﻲ‪ ،‬ﻧﻮ دا ﺑﻪ د ﻋﺒﺎدت ﻛﻮوﻧﻜﻮ او ﻧـﻴـﻜـﻮ‬

‫ﺑﺎﻧﺪې ﻣﺮﺳﺘﯥ وﻳﺸﻲ‪ ،‬د ﻓﻠﺴﻄﻴﻦ اﺷﻐﺎل د ﻫﻐﻪ د زړه رﻧځ دى او ﻟﻪ اﻓﻐـﺎﻧﺴـﺘـﺎن ﺳـﺮه ﺧـﻮ‬

‫روږدى ﻛړي ‪.‬‬

‫ﺗﻮر ﻣﺤﺎﻛﻤﻪ ﻏﻮاړي او اﻣﺮﻳﻜﺎ د ﺧﭙﻠﻮ دښﻤﻨﺎﻧﻮ ﭘﻪ ﻟﻮﻣړي ﻟﺴﺖ ﻛﯥ راوﺳﺘﻰ دى‪.‬‬

‫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
‫‪.‬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

‫ﻛﺮﻳﻢ اووﻳﺎ وارې د ﺻﺒﺮ څﺨﻪ ﻳﺎدوﻧﻪ ﻛړې ﭼﯥ ﻫﻴڅ ﺑﻠﻪ ﻧﻴﻜﻲ ﭘﻪ ﻗﺮآن ﻛﯥ ﭘﻪ دې اﻧـﺪازه ﻧـﻪ‬
‫ده ﻳﺎده ﺷﻮې‪.‬‬

‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﭘﻪ ﺻﺒﺮ ﻛﻮﻟﻮ ﺗﻮﺻﻴﻪ ﻛړې او وﻳﻠﻲ ﻳﯥ دي )اﻟﺼـﺒـﺮ ﻧﺼـﻒ‬
‫اﻻﻳﻤﺎن( ﺻﺒﺮ ﻛﻮل ﻧﻴﻢ اﻳﻤﺎن دى‪)،‬و ﻣﻦ ﻳﺘﺼﺒﺮ ﻳﺼﺒﺮه اﷲ وﻣﺎ أﻋﻄﻰ أﺣﺪ ﻋـﻄـﺎء ﺧـﻴـﺮا و‬

‫أوﺳﻊ ﻣﻦ اﻟﺼﺒﺮ( ﻛﻪ څﻮك ﺻﺒﺮ ﻛﻮي اﷲ ﺟﻞ ﺟﻼﻟﻪ ﺑﻪ د ﺻﺒﺮ ﺗﻮان ورﺗـﻪ ﭘـﻪ ﺑـﺮﺧـﻪ ﻛـړي‪،‬‬

‫ﻫﻴﭽﺎﺗﻪ ﻫﻢ ﺗﺮ ﺻﺒﺮ ﻏﻮره او ﭘﺮاﺧﻪ ډاﻟۍ ﻧﻪ ده ورﻛړل ﺷﻮې‪.‬ﻋﺮب ﺗﻞ دا ﻣﺸـﻬـﻮر او ﺟـﺎﻣـﻊ‬
‫ﻛﻠﻤﺎت ﻳﺎدوي )اﻟﺼﺒﺮ ﻣﻄﻴﺔ اﻟﻨﺼﺮ( ﺻﺒﺮ د ﺑﺮﻳﺎﻟﻴﺘﻮب ﻧښﻪ ده‪.‬‬

‫اﷲ ﺟﻞ ﺟﻼﻟﻪ ﺗﻪ ﭘﻨﺎه وړل‬

‫د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﭘﻪ ﻛﻴﺴﻪ ﻛﯥ اﷲ ﺗﻪ د رﺟﻮع ﻛﻮﻟﻮ او ﻫﻤﻐﻪ ﺗﻪ د ﭘـﻨـﺎه وړﻟـﻮ ﻳـﻮ ﻟـﻮى‬

‫درس ﭘﺮوت دى‪ ،‬اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﻫﻢ ﺧﭙﻞ رب ﺗﻪ ﭘﻪ زارﻳﻮ ﺧﭙﻞ آواز اوﭼـﺖ ﻛـړ د رب‬

‫ﺗﻌﺎﻟﻰ ﻳﺎد ﻳﯥ وﻛړ د ﻫﻐﻪ أﺳﻤﺎء اﻟﺤﺴﻨﻰ ﻳﯥ ﻳﺎد ﻛړل د ﻫﻐﻪ ﻏﻮره ﺻﻔﺎت ﻳﯥ و وﻳـﻞ ﻫـﻤـﺪا‬

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

‫ﻛﯥ ﻧړى ﺗﻪ راﻏﻰ‪ ،‬ﻧﻮم ﻳﯥ اﺳﺘﻴﻮن دﻳﻤﺘﺮي ﺟﻮرﺟـﻴـﻮ ﭘـﺮې ﻛـﻴـښـﻮد‪ ،‬ﺧـﻮ وروﺳـﺘـﻪ ﭘـﻪ‬

‫ﻛﺎﺗﺴﺘﻴﻮﻧﺴﻦ ﻣﺸﻬﻮر ﺷﻮ ‪ .‬ﻣﻮر او ﭘﻼر ﻳﯥ ﻛﺎﺗﻮﻟﻴﻚ ﻛﻠﻴﺴﺎ ﺗﻪ د ﻟﻮﺳﺖ ﻟـﭙـﺎره وﻟـﻴـږه‬

‫ﺧﻮ ورو ورو ﻳـﯥ ﻟﻪ ﻣﺬﻫﺒﻲ ﭼﺎرو ﺳﺮه ﻣﻴﻨﻪ ﻟﻪ ﻻﺳﻪ ورﻛړه او ﺳﻨﺪرو ﺗﻪ ﻳﯥ ﻣﺨﻪ ﻛړه‪.‬‬

‫ﭘﻪ ‪ 1 9 6 4‬ﻛﺎل ﻛﯥ ﻳﯥ ﭼﯥ ﻻ اووﻟﺲ ﻛﻠﻦ وو ﺧﭙﻞ ﺑﺮﻳﺎﻟﻰ ﻫﻨﺮي ﻛﺎر ﺑﺎزار ﺗﻪ راووﻳﺴـﺖ‪.‬‬

‫ﭘﻪ اوﻳﺎﻳﻤﻪ ﻟﺴﻴﺰه ﻛﯥ د څﻮ ﻃﻼﻳﻲ ﻣﺪاﻟﻮﻧﻮ ﭘﻪ ﺗـﺮ ﻻﺳـﻪ ﻛـﻮﻟـﻮ ﺑـﺮﻳـﺎﻟـﻰ ﺷـﻮ او د ﺧـﭙـﻠـﻮ‬

‫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.‬‬

‫ﭘﻪ ﻧﻮﻟﺲ ﻛﻠﻨﻰ ﻛﯥ د ﺳﻞ ﭘﻪ ﻧﺎروﻏﻰ اﺧﺘﻪ ﺷﻮ او ﺑﺎﻻﺧﺮه اړ ﺷﻮ ﭼﯥ ﺑـﻴـﺮﺗـﻪ روﺣـﺎﻧـﻴـﺖ ﺗـﻪ‬
‫ﻣﺨﻪ ﻛړي‪ .‬څﻮ ﻛﻠﻮﻧﻪ ﻳﯥ دادﻳﺎﻧﻮ ﭘﻪ ﺑﻴﺪﻳﺎ ﻛﯥ ﺗﻴﺮ ﻛړل او ﻟـﻪ ﻣﺴـﻴـﺤـﻴـﺖ او ﻳـﻬـﻮدﻳـﺖ ﻧـﻪ‬
‫ﻧﻴﻮﻟﯥ ﺗﺮ ﺑﻮداﻳﯥ ‪ ،‬ﻛﺎﻧﻔﺴﻴﻮس او ﻛﻤﻮﻧﻴﺰم ﭘـﻮرې ﻳـﯥ د ټـﻮﻟـﻮ ﻣـﺬاﻫـﺒـﻮ او ﻣـﻜـﺘـﺒـﻮﻧـﻮ‬

‫وو ﭼـــﯥ اﷲ ﺟـــﻞ ﺟـــﻼﻟـــﻪ د ورﭘــﻴـــښـــﯥ ﺑـــﻼء او ﻣـــﺮﻳﻀـــۍ څــﺨـــﻪ ﺧـــﻼص ﻛـــړ‪.‬‬

‫ﻣﺰه وڅﻜﻠﻪ ﺧﻮ ﺧﭙﻞ ورك ﺷﻮى ګﻮﻫﺮ ﻳﯥ ﭘﻜﯥ وﻧﻪ ﻣﻮﻧﺪ‪ ،‬ﺗﺮ دې ﭼﯥ ﺑﺎﻻﺧﺮه ﻣﺠﺒﻮر ﺷـﻮ‬

‫د اﻳﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ﻟﻪ ﻛﻴﺴﯥ څﺨﻪ څﺮګﻨﺪﻳږي ﭼﯥ ﺗﺪاوي او درﻣﻠﻨﻪ ﻳﻮ واﺟﺐ او ﻻزﻣـﻲ‬

‫ﭘﻪ ‪ 1 9 7 7‬ﻛﺎل ﻛﯥ ﻳﯥ ﺧﭙﻞ ورك ﺷﻮى ګﻮﻫﺮ ﺑﻴﺎﻣﻮﻧﺪ او ﭘﺨﻮاﻧﻲ ژوﻧـﺪ ﺗـﻪ ﻳـﯥ ﭘـﻪ ﭘـﻮره‬

‫درﻣﻠﻨﻪ‬

‫د ځﺎن ﻟﭙﺎره ﻳﻮ ﻧﻮى دﻳﻦ را ﻣﻨځ ﺗﻪ ﻛړي‪.‬‬

‫ﻛﺎر دى‪ ،‬ځﻜﻪ اﷲ ﺟﻞ ﺟﻼﻟﻪ ﻫﻐﻪ ﺗﻪ اﻣﺮ وﻛړ ﺗﺮڅـﻮ ﻟـﻪ ﻫـﻐـﻮ اوﺑـﻮ څـﺨـﻪ وڅښـﻲ او ﭘـﺮې‬

‫وﻻﻣﺒﻲ ﻛﻮﻣﯥ ﭼﯥ ﺗﺮ ﭘښﻮ ﻻﻧﺪې ﻳﯥ اﷲ ﺟﻞ ﺟﻼﻟﻪ را ﺧﻮټﻮﻟﯥ وې‪ ،‬د رب ﺗﻌﺎﻟﻰ ﻟﻪ ﺗـﻮاﻧـﻪ‬

‫ﭘــﻮره وه ﭼــﯥ اﻳــﻮب ﺗــﻪ ﻳــﯥ ﭘــﺮﺗــﻪ ﻟــﻪ دې درﻣــﻠــﻨــﯥ څــﺨــﻪ ﺻــﺤــﺖ ورﻛــړى وى‪.‬‬

‫د ﻣﻴﺮﻣﻨﯥ ﺳﺮه ښﻪ ﺳﻠﻮك‬

‫ﻟﻪ ﻛﻴﺴﯥ څﺨﻪ ﻫﻤﺪارﻧګﻪ د ﻣﻴﺮﻣﻨﯥ ﺳﺮه د ښﻪ ﺳﻠﻮك درس اﺧﻴﺴﺘﻞ ﻛﻴږي‪ ،‬اﻳﻮب ﻋـﻠـﻴـﻪ‬
‫اﻟﺴﻼم د ﺧﭙﻞ ﺻﺤﺖ او ښﻪ اﻗﺘﺼﺎد ﭘﻪ وﺧﺖ ﻛـﯥ ﭘـﻪ ﺧـﭙﻠـﻪ ﻣـﻴـﺮﻣـﻦ ډﻳـﺮ ﻣـﻬـﺮﺑـﺎﻧـﻪ وو‪،‬‬

‫ﻣﻴﺮﻣﻨﯥ ﻳﯥ ﻫﻢ د ﻫﻐﻪ ﺳﺮه د ﺳﺘﻮﻧﺰﻣﻦ ژوﻧﺪ او ﻣﺮض ﭘﺮ وﺧﺖ ډﻳﺮ ﺗﻜﻠﻴﻔﻮﻧﻪ ﺗﻴـﺮ ﻛـړل ﺧـﻮ‬

‫ځﻴﻨﯥ ﺗﻴﺮوﺗﻨﯥ ﺗﺮې ﺷﻮې وې ﭼـﯥ ﭘـﻪ ﭘـﺎﻳﻠـﻪ ﻛـﯥ ﻳـﯥ اﻳـﻮب ﻗﺴـﻢ ﻳـﺎد ﻛـړى وو ﭼـﯥ د‬

‫ﺻﺤﺘﻤﻨﺪى ﭘﺮ وﺧﺖ ﺑﻪ ﺧﭙﻠﯥ ﻣﻴﺮﻣﻨﯥ ﺗﻪ ﻛﻠﻜﻪ ﺟﺰاء ورﻛﻮي‪ ،‬ﺧﻮ اﷲ ﺟﻞ ﺟﻼﻟﻪ اﻣـﺮ ورﺗـﻪ‬

‫وﻛړ ﭼﯥ دا ﻛﺎر ﻣﻪ ﻛﻮه‪ ،‬د ﺧﭙﻠﯥ ﻣﻴﺮﻣﻨﯥ ﺳﺮه وﻓﺎء وﻛړه‪ ،‬ﻫﻤﺪا وو ﭼﯥ د ﻗﺴﻢ ﻧـﻪ د ﻏـﺎړې‬

‫ﺧﻼﺻﻮﻟﻮ ﻟﭙﺎره اﷲ ﺟﻞ ﺟﻼﻟﻪ ﻫﻐﻪ ﺗﻪ آﺳﺎﻧﺘﻴﺎوې ﺑﺮاﺑﺮې ﻛړې‪.‬‬

‫ﻗﺎﺑﻞ ﺗﻮﺟﻪ ‪:‬‬

‫ﺑﺮاى درﻳﺎﻓﺖ ﻣﻌﻠﻮﻣﺎت و دروس اﺳﻼﻣﻲ ﺑﻪ ﺷﻜﻞ‬

‫ﺗﺼﻮﻳﺮى ‪ ،‬ﺻﻮﺗﻲ و ﻧﻮﺷﺘﺎري ﺑﻪ وﻳﺐ ﺳﺎﻳﺖ ذﻳﻞ ﻣﺮاﺟﻌﻪ‬

‫ﻧﻤﺎ ﺋﻴﺪ ‪http://www.afghan-islamic-dawah.co.uk/ :‬‬

‫ﺑﺮاى اﻃﻔﺎل ﺗﺎن ﻣﻌﻠﻮﻣﺎت ﻣﻔﻴﺪ ودﻳﺪﻧﻰ راﺑﻪ ادرس ذﻳﻞ درﻳﺎﻓﺖ ﻧﻤﻮده‬

‫ﻣﻴﺘﻮاﻧﻴﺪ ‪http://www.afghan-islamic-dawah.co.uk/children :‬‬

‫‪Page 3‬‬

‫ﺗﻮګﻪ ﺷﺎ ﻛړه‪ ،‬د ﺳﻨﺪرو ﭘﻪ ډګﺮ ﻛﯥ ګټﻞ ﺷﻮې ﻃﻼﻳﻲ ﻣـﺪاﻟـﻮﻧـﻪ ﻳـﯥ د اﺳـﻼﻣـﻲ ﺧـﻴـﺮﻳـﻪ‬

‫ټﻮﻟﻨﻮ ﺳﺮه د ﻣﺮﺳﺘﯥ ﭘﻪ ﻣﻮﺧﻪ وﭘﻠﻮرل‪.‬ﭘﻪ ﻛـﺎل‪ 1 9 8 3‬ﻛـﯥ ﻳـﯥ د ﻣﺴـﻠـﻤـﺎﻧـﻮ ﻛـﻮرﻧـﻴـﻮ د‬

‫ﻣﺎﺷﻮﻣﺎﻧﻮ ﻟﭙﺎره ﻟﻮﻣړﻧۍ ﻣﺪرﺳﻪ ﺟﻮړه ﻛړه او ﻣﺴﻠﻤﺎﻧﻮ ﻣﺎﺷﻮﻣﺎﻧـﻮ ﺗـﻪ ﻳـﯥ څـﻮ اﺳـﻼﻣـﻲ‬
‫ﺳﻨﺪرې ووﻳﻠﯥ‪ .‬ﭘﻪ ‪ 2 0 0 3‬ﻛﺎل ﻛﯥ ﻳﯥ د اّﻟﻤﺎن ﭘﻪ ﻫـﺎﻣـﺒـﻮرګ ښـﺎر ﻛـﯥ ﭘـﻪ اﻧﺴـﺎﻧـﻲ او‬

‫ټﻮﻟﻨﻴﺰو ﭼﺎرو ﻛﯥ د ﻧړﻳﻮال ﺷﺨﺼﻴﺖ ﺟﺎﻳﺰه ﺗﺮ ﻻﺳﻪ ﻛړه‪ .‬د ﺻﻬﻴﻮﻧﺴﺘﻲ دوﻟﺖ د ﻧﻈﺎﻣﻲ‬
‫ﻣﺤﻜﻤﯥ رﻳﻴﺲ ﭘﻪ ﻏﺰه ﻛﯥ د ﺣـﻤـﺎس د اﺳـﻼﻣـﻲ ډﻟـﯥ ﺳـﺮه د ﻣـﺮﺳـﺘـﯥ ﭘـﻪ ﺗـﻮر د ﻫـﻐـﻪ‬
‫د ﻣﺤﻜﻤﻪ ﻛﻮﻟﻮ ﻏﻮښﺘﻮﻧﻜﻲ ﺷﻮ‪ ،‬او ﭘﻪ ‪ 2 0 0 4‬ﻛﺎل ﻛـﯥ اﻣـﺮﻳـﻜـﺎ ﺗـﻪ د ﻫـﻐـﻪ د ﻧـﻨـﻮﺗـﻠـﻮ‬

‫ﻣﺨﻨﻴﻮى وﺷﻮ ځﻜﻪ د ﻫﻐﻮى ﭘﻪ اّﻧﺪ دى ﻟﻪ ﺑﻨﺴټ ﭘﺎﻟﻮ او ﺗﺮﻫګﺮو ﺳﺮه ﻣﺎﻟﻲ ﻣـﺮﺳـﺘـﻪ ﻛـﻮي‪.‬‬

‫ﻫﻐﻪ ﺗﻞ د ﻧﺎورﻳﻦ ځﭙﻠﻴﻮ ﺳﻴﻤﻮ ﻟﻜﻪ اﻓﻐﺎﻧﺴﺘـﺎن‪ ،‬ﻓـﻠـﺴـﻄـﻴـﻦ‪ ،‬ﺑـﻮﺳـﻨـﻴـﺎ او ﻋـﺮاق ﺳـﺮه د‬

‫ﻣﺮﺳﺘﯥ ﭘﻪ راټﻮﻟﻮ ﻛﯥ ﻫڅﻪ ﻛﻮي او د ﻣﺴﻠﻢ اﻳﺪ ﭘﻪ ﻧﺎﻣﻪ ﺧﻴﺮﻳﻪ ټﻮﻟﻨﻪ ﻳﯥ ﭘﻪ ﻫـﻤـﺪې ﻣـﻮﺧـﻪ‬
‫ﺟﻮړه ﻛړې ده‪ .‬ﭘﺨﭙﻠﻪ ﻳﯥ ﻫﻢ څﻮځﻠﻪ اﻓﻐﺎﻧﺴﺘﺎن اوﺑﻮﺳﻨﻴﺎ ﺗﻪ ﺳﻔﺮ ﻛړى دى‪.‬‬

‫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

‫ﻣﺪرﺳﯥ او څﻮ ﺟﻮﻣﺎﺗﻮﻧﻪ ﺟﻮړ ﻛړي دي او د ﻟﻨﺪن ﭘﻪ ﺷﻤﺎل ﻟﻮﻳﺪﻳځﻪ ﺳﻴـﻤـﻪ ﻛـﯥ اﺳـﻼﻣـﻲ‬

‫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.‬‬

‫راځﺊ د ﻳﻮﺳﻒ د ژوﻧﺪ ﺧﻮږه او ﻟﻪ ﻋﺒﺮﺗﻮﻧﻮ ډﻛـﻪ ﻛـﻴـﺴـﻪ د ﻫـﻐـﻪ ﻟـﻪ‬
‫ﺧﻮﻟﯥ ﻧﻪ واورو‪.‬‬

‫ﻧﻮر ﺑﻴﺎ‬

‫‪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

From the series of Qur'anic teachings
Vol. 25th

April 25 , 2011

-

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)

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 information 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 between 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 performed 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 worship 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 companions 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 guidance, and the religion of truth, to make it triumphant over all religions." (9:32) Christianity, Judaism, paganism have never regained any
lasting dominance, physically and intellectually since the coming of Islam. 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 heedless." (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

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 actually 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 vanquished 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 numerous 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 approached for instruction by the other Companions, to whom they readily 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 positions as traditionists. Hafsa, the daughter of Ibn Sirin,5 Umm alDarda the Younger (d.81/700), and 'Amra bin 'Abd al-Rahman, are
only a few of the key women traditionists of this period. Umm alDarda' 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

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

Page 4

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