‫ﻣﻌﺮﻓﯽ ﺑﺮﺧﯽ از ﮐﺘﺎب ﻫﺎي آﺳﻤﺎﻧﯽ‪:‬‬

‫ﺍﳒﻴﻞ = ﻛﺘﺎﰉ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺁﻥ ﺑﻪ ﺗﺼﺮﻳﺢ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ‪ ،‬ﻟﻔﻆ ﻳﻮﻧﺎﱏ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﮋﺩﻩ ﻭ ﺑﺸﺎﺭﺕ ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﻋﺮﰉ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭﱃ‬
‫ﺍﳌﻨﺎﺭ ﻋﺮﰉ ﺑﻮﺩﻥ ﺍﻳﻦ ﻟﻔﻆ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺷﺶ ﺳﻮﺭﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﺍﳒﻴﻞ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬
‫‪ -١‬ﺍﳒﻴﻞ ﻣﺎﻧﻨﺪ ﺗﻮﺭﺍﺕ ﻭ ﻗﺮﺁﻥ ﻛﺘﺎﺏ ﺁﲰﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٣:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٦٥:‬‬
‫‪ -٢‬ﺩﺭ ﺍﳒﻴﻞ ﺍﺣﻜﺎﻡ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪.[٤٧:‬‬
‫‪ -٣‬ﺩﺭ ﺍﳒﻴﻞ ﺍﺯ ﺁﻣﺪﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ«ﺧﱪ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﻋﺮﺍﻑ‪ .[١٥٧:‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ »ﲪﺪ« ﻣﺸﺮﻭﺣﹰﺎ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪ ﺍﻳﻀﺎﺁﻳﻪ ]ﺻﻒ‪.[٦:‬‬
‫ﻛﻪ ﺣﻜﺎﻳﺖ ﻗﻮﻝ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺍﺯ ﺩﻭ ﺁﻳﻪ ﺯﻳﺮ ﭼﻨﺪ ﻣﻄﻠﺐ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ]ﻣﺎﺋﺪﻩ‪.[٤٧-٤٦:‬‬
‫ﲔ«‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ ‪:‬ﻣﺮﺍﺩ ﺍﺯ »ﻫ‪‬ﺪﻯ« ﺩﺭ ﺍﻭﻝ ﺁﻳﻪ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺣﻖ ﻭ ﺍﺯ »ﻧﻮﺭ« ﺍﺣﻜﺎﻡ ﻭ ﺍﺯ »ﻫﺪﻯ« ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺗﻘﻮﺍﱙ ﻭ ﺍﺧﻼﻗﻰ ﺍﺳﺖ ﻛﻪ ﭘﺸﺖ ﺳﺮﺵ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻮ ِﻋ ﹶﻈ ﹶﺔ ﻟِﻠﹾﻤ‪‬ﺘ‪‬ﻘ ‪‬‬
‫ﷲ ﻓﻴ ِﻪ« ﺩﺍﻝ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﳒﻴﻞ ﺣﺎﻭﻯ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺤ ﹸﻜ ‪‬ﻢ ﹶﺍ ‪‬ﻫ ﹸﻞ ﺍﹾﻟِﺎﻧ‪‬ﺠﻴ ِﻞ ﺑِﻤﺎ ﹶﺍ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍ ُ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ ﺍﻳﻀﺎ ﲨﻠﻪ » ‪‬ﻭ ﹾﻟ‪‬ﻴ ‪‬‬
‫ﭘﺲ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻭﻻ ﺍﳒﻴﻞ ﺩﺍﺭﺍﻯ ﻣﻘﺪﺍﺭﻯ ﺍﺣﻜﺎﻡ ﻭ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﻭ ﻣﻮﻋﻈﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺛﺎﻧﻴﺎ ﺍﳒﻴﻞ ﻭﺟﻮﺩ ﺗﻮﺭﺍﺕ ﻭ ﺣﻘﺎﻧﻴﺖ ﺁﻥ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩ ﺍﺳﺖ‪» .‬ﻣ‪‬ﺼ‪‬ﺪِﻗ ﹰﺎ ﻟِﻤﺎ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﻣ ‪‬ﻦ‬
‫ﺍﻟﺘ‪‬ﻮ‪‬ﺭﺍ ِﺓ« ﺛﺎﻟﺜﺎ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻳﻚ ﺍﳒﻴﻞ ﺩﺍﺷﺘﻪ ﻧﻪ ﭼﻬﺎﺭ ﺍﳒﻴﻞ‪ .‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﳒﻴﻞ ﺩﺭ ﻣﻮﻗﻊ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻗﺮﺁﻥ ﺑﺎ ﺍﻧﻜﺎﺭ ﭼﻬﺎﺭﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺑﺎﺯ ﺗﺼﺪﻳﻖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭ ﺿﻤﻦ ﺁﻥ ﭼﻬﺎﺭ ﺍﳒﻴﻞ ﻫﺴﺖ‪.‬‬
‫ﻭ ﺍﺯ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٠:‬ﻛﻪ ﺧﻄﺎﺏ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎ ﻭﺟﻮﺩ ﺍﳒﻴﻞ ﻻﺯﻡ ﺑﻮﺩ ﺑﺘﻮﺭﺍﺓ ﻋﻤﻞ ﻛﻨﻨﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﺣﻼﻝ ﺑﻌﺾ ﳏﺮﻣﺎﺕ ﻻﺯﻡ‬
‫ﺑﻮﺩ ﺑﻘﻴﻪ ﺭﺍ ﳘﭽﻨﺎﻥ ﺣﺮﺍﻡ ﺩﺍﻧﺴﺘﻪ ﻭ ﺗﺮﻙ ﳕﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻛﻪ ﺍﳒﻴﻞ ﺗﺘﻤﻪ ﻭ ﻣﻜﻤﻞ ﺗﻮﺭﺍﺕ ﺑﻮﺩﻩ ﻧﻪ ﻧﺎﺳﺦ ﺁﻥ‪.‬‬
‫ﻭ ﺍﺯ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[١٤:‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺍﳒﻴﻞ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[١٥:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺍﳒﻴﻞ ﺭﺍ ﳐﻔـﻰ‬
‫ﺏ« ﺷﺎﻣﻞ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻯ ﺍﺳﺖ‪.‬‬
‫ﻣﻰﻛﺮﺩﻧﺪ ﺯﻳﺮﺍ ﺁﻳﺎﺕ ﻣﺎﻗﺒﻞ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﻄﺎﺏ» ﻳﺎ ﹶﺍ ‪‬ﻫ ﹶﻞ ﺍﻟﹾﻜِﺘﺎ ِ‬
‫ﻧﻈﺮﻯ ﺑﻪ ﺍﻧﺎﺟﻴﻞ ﺍﺭﺑﻌﻪ‬
‫ﮔﻔﺘﻴﻢ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻭﺟﻮﺩ ﻳﻚ ﺍﳒﻴﻞ ﺭﺍ ﻗﺒﻮﻝ ﻣﻰﻛﻨﺪ ﻭ ﺍﻧﺎﺟﻴﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻛﻪ ﻓﻌﻼ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻧﺼﺎﺭﻯ ﺍﺳﺖ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻴﺴﺖ ﻭﱃ ﺩﺭﺍﻳﻨﻜﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﻛﻠﻤﺎﺕ‬
‫ﺍﳒﻴﻞ ﺍﺻﻠﻰ ﺩﺭ ﺁ‪‬ﺎ ﺍﺳﺖ ﻣﻮﺭﺩ ﺗﺎﻳﻴﺪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﻧﺼﺎﺭﻯ ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎﺭﺍ ﺗﺼﺪﻳﻖ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﻗﺪﱘ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺭﺍﲢﺮﱘ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺁﻥ ﻣﻮﺿﻮﻉ ﺻﻠﺐ ﻣﺴﻴﺢ‪ ،‬ﻓﺪﺍﺑﻮﺩﻥ ﺍﻭ ﺍﺯ‬
‫ﻃﺮﻑ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻭ ﺧﺮﺍﻓﺎﺕ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ ﻭ ﺩﻛﺎﻥ ﻏﻔﺮﺍﻥ ﮔﻨﺎﻩ ﺑﺪﺳﺖ ﭘﺎﭖﻫﺎ ﻭ ﻏﲑﻩ ﺭﺍ ﲣﺘﻪ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺍﻧﺎﺟﻴﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ‪ :‬ﺍﳒﻴﻞ ﻣﱴ‪ ،‬ﺍﳒﻴﻞ ﻣﺮﻗﺲ‪ ،‬ﺍﳒﻴﻞ ﻟﻮﻗﺎﻭ ﺍﳒﻴﻞ ﻳﻮﺣﻨﺎ‪.‬‬
‫ﺍﳒﻴﻞ ﻣﱴ‬
‫ﻫﺎﻛﺲ ﺩﺭ ﻛﺘﺎﺏ ﻗﺎﻣﻮﺱ ﻣﻘﺪﺱ ﺫﻳﻞ ﻟﻔﻆ »ﻣﱴ« ﺍﻭ ﺭﺍ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺴﻴﺢ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«ﻣﻰﺩﺍﻧﺪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺯﻣﺎﻥ ﺗﺼﻨﻴﻒ ﺍﳒﻴﻞ ﺍﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻭﱃ ﳘﻪ ﺗﺼﺪﻳﻖ ﺩﺍﺭﻧﺪ ﻛﻪ ﭘﻴﺶ ﺍﺯ‬
‫ﺍﻧﺎﺟﻴﻞ ﺩﻳﮕﺮ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ ﺑﺮﺧﻰ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ٣٨‬ﻣﻴﻼﺩﻯ ﻭ ﺑﻌﻀﻰ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﺎﺑﲔ ﺳﺎﻝ ‪ ٥٠‬ﻭ ‪ ٦٠‬ﺗﺼﻨﻴﻒ ﺷﺪ‪.‬‬
‫ﻭﱃ ﺩﺭ ﺫﻳﻞ ﻟﻔﻆ »ﺍﳒﻴﻞ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﺮﺍﻯ ﺍﻇﻬﺎﺭ ﻭ ﺑﻴﺎﻥ ﺁﻧﻜﻪ ﻛﺪﺍﻡ ﻳﻚ ﺍﺯ ﺍﻧﺎﺟﻴﻞ ﺯﻭﺩﺗﺮ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺭﺷﺘﻪ ﻋﻘﺎﻳﺪ ﳏﻜﻢ ﺑﻪ ﺍﻳﻨﺠﺎ ﻣﻰﻛﺸﺪ ﻛﻪ ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﺯﻭﺩﺗﺮ ﺍﺯ ﳘﻪ ﻧﻮﺷﺘﻪ ﺷﺪ ﻭ‬
‫ﻇﻦ ﻗﻮﻯ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﻨﺎﺩ ﺍﻭ ﺍﻃﻼﻋﺎﺕ ﭘﻄﺮﺱ ﺭﺳﻮﻝ ﺑﻮﺩ ﭘﺲ ﺍﺯ ﺁﻥ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﻧﻮﺷﺘﻪ ﺷﺪﻧﺪ‪ ،‬ﻣﱴ ﺩﺭ ﻧﻮﺷﱳ ﺍﳒﻴﻞ ﺧﻮﺩ ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﻭﻳﻚ ﻧﺴﺨﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﮔﻔﺘﻪﻫﺎﻯ ﻣﺴﻴﺢ ﺭﺍ ﻛﻪ‬
‫ﺷﺎﻳﺪ ﺧﻮﺩﺵ ‪‬ﻴﻪ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ...‬ﻣﻨﺒﻊ ﺍﻃﻼﻋﺎﺕ ﺧﻮﺩ ﻗﺮﺍﺭﺩﺍﺩ‪.‬‬
‫ﻫﺎﻛﺲ ﺁﻧﮕﺎﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻨﻜﺮﻳﻦ ﻣﺴﻴﺢ ﺩﺭ ﻗﺪﱘ ﺍﻻﻳﺎﻡ ﻣﻰﮔﻔﺘﻨﺪ ﻛﻪ ﺍﻧﺎﺟﻴﻞ ﭼﻮﻥ ﺳﻰ ﺳﺎﻝ ﻳﺎ ﺑﻴﺸﺘﺮ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﻣﺴﻴﺢ ﻧﻮﺷﺘﻪ ﺷﺪﻧﺪ ﺩﺍﺭﺍﻯ ﺻﺤﺖ ﻭ ﺍﻋﺘﺒﺎﺭﻯ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺁﻧﮕﺎﻩﺍﻳﻦ‬
‫ﺳﺨﻦ ﺭﺍ ﺭﺩ ﻣﻰﻛﻨﺪ ﻛﻪ‪ :‬ﺧﻴﻠﻰ ﺍﺯ ﳏﺘﻮﻳﺎﺕ ﺍﻧﺎﺟﻴﻞ ﺳﺎﳍﺎ ﻗﺒﻞ ﺍﺯ ﺁﻧﻜﻪ ﺍﳒﻴﻠﻰ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﺑﻪ ﺭﺷﺘﻪ ﲢﺮﻳﺮ ﺩﺭ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺷﺨﺼﻴﺖ ﻣﱴ ﺩﺭ ﺫﻳﻞ ﳘﲔ ﻛﻠﻤﻪ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺁﻧﻜﻪ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺴﻴﺢ ﻭﻣﻼﺯﻡ ﺍﻭ ﺑﻮﺩ ﻣﻰﮔﻮﻳﺪ ﭘﺲ ﺍﺯ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺯ ﺣﻴﺎﺕ ﻭﺧﺪﻣﺖ ﻭﻯ ﺍﻃﻼﻋﻰ ﻧﺪﺍﺭﱘ ﺑﻪ ﻗﻮﱃ‬
‫ﺩﺭ »ﻛﻮﺵ« ﻣﻮﻋﻈﻪ ﻯ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺁﳒﺎ ﺷﻬﻴﺪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﺩﺭ »ﻳﻬﻮﺩﻳﻪ« ﺑﻪ ﺧﺪﻣﺖ ﻣﺸﻐﻮﻝ ﺑﻮﺩ ﻛﻪ ﻳﻬﻮﺩ ﺳﻨﮕﺴﺎﺭﺵ ﻛﺮﺩﻧﺪ‪.‬‬
 ‫ﻣﱴ ﺧﻮﺩﺵ ﺩﺭ ﺍﳒﻴﻞ ﺧﻮﺩﺑﺎﺏ ‪‬ﻢ ﺑﻨﺪ ‪‬ﻢ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻋﻴﺴﻰ ﻣﺮﺩﻯ ﺭﺍ ﻛﻪ ﻣﱴ ﻧﺎﻡ ﺩﺍﺷﺖ ﺩﻳﺪ ﺑﻪ ﺑﺎﺟﮕﺎﻩ )ﻳﻌﲎ ﳏﻞ ﻭﺻﻮﻝ ﻋﻮﺍﺭﺽ( ﻧﺸﺴﺘﻪ ﺑﻪ ﺍﻭ ﮔﻔﺖ‪ :‬ﺍﺯ ﻣﻦ ﭘﲑﻭﻯ ﻛـﻦ ﺍﻭ‬
‫ﺩﺭﺣﺎﻝ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯﻋﻘﺐ ﻋﻴﺴﻰ ﺭﻭﺍﻧﻪ ﺷﺪ‪.‬‬
‫ﻣﺮﺣﻮﻡ ﺑﻼﻏﻰ ﺩﺭ ﺍﻟﺮﺣﻠﺔﺍﳌﺪﺭﺳﻴﻪ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺍﻳﻦ ﮔﻔﺘﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻪ ﻣﱴ ﺩﺭ ﳏﻞ ﻭﺻﻮﻝ ﻋﻮﺍﺭﺽ ﺍﺯ ﻃﺮﻑ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻣﺄﻣﻮﺭ ﻭﺻﻮﻝ ﻋﻮﺍﺭﺽ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺷﻐﻠﺶ ﺩﺳﺖ ﻛﺸﻴﺪﻩ ﭘﲑﻭﻯ‬
‫ﻋﻴﺴﻰ ﳕﻮﺩ‪.‬‬
‫ﻭ ﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﺫﻳﻞ ﻟﻐﺖ ﺍﳒﻴﻞ ﮔﻔﺘﻪ‪ :‬ﺍﳒﻴﻞ ﻣﱴ ﻗﺪﳝﻴﺘﺮﻳﻦ ﺍﳒﻴﻠﻰ ﺍﺳﺖ ﻛﻪ ﺳﻰ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺩﺭ ﺍﻭﺭﺷﻠﻴﻢ ﺑﻪ ﻟﻐﺖ ﻋﱪﻯ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﳒﻴﻞ ﻣﺮﻗﺲ‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺯ ﻫﺎﻛﺲ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﭘﻴﺶ ﺍﺯ ﺍﳒﻴﻞ ﻣﱴ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭﱃ ﳏﻘﻘﲔ ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﺩﺭ ﺣﻮﺍﱃ ‪ ٦٦‬ﻣﻴﻼﺩﻯ‬
‫ﺩﺭ ﺭﻭﻡ ﺑﻌﺪ ﺍﺯﺍﳒﻴﻞ ﻣﱴ ﺑﻪ ﺯﺑﺎﻥ ﻳﻮﻧﺎﱏ ﻧﻮﺷﺘﻪ ﺷﺪ‪.‬‬
‫ﻧﺎﻡ ﺍﺻﻠﻰ ﻣﺮﻗﺲ ﻳﻮﺣﻨﺎ ﺍﺳﺖ ﻛﻪ ﻟﻘﺒﺶ ﻣﺮﻗﺲ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻋﻤﺎﻝ ﺭﺳﻮﻻﻥ ﺑﺎﺏ ﺩﻭﺍﺯﺩﻫﻢ ﻧﻘﻞ ﺷﺪﻩ ﻫﺎﻛﺲ ﮔﻮﻳﺪ‪ :‬ﻣﺮﻗﺲ ﺧﻮﻳﺶ ﻭ ﺷﺎﮔﺮﺩ ﺑﺎﺭﻧﺎﺑﺎ ﺑﻮﺩ ﺩﺭ ﺳﻔﺮ ﻭﻋﺒﻮﺭ ﺍﺯ‬
‫»ﻗﱪﺱ« ﺑﻪ »ﭘﺮﭼﻪ ﭘﻤﻔﻮﻟﻴﻪ« ﺭﻓﻴﻖ ﻭ ﻣﺼﺎﺣﺐ ﭘﻮﻟﺲ ﻭ ﺑﺎﺭﻧﺎﺑﺎ ﺑﻮﺩ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﺪﻭﻥ ﺭﺿﺎﻳﺖ ﭘﻮﻟﺲ ﺁ‪‬ﺎ ﺭﺍ ﮔﺬﺍﺷﺘﻪ ﺑﻪ ﺍﻭﺭﺷﻠﻴﻢ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ‪.‬‬
‫ﺍﻭ ﭘﺴﺮ ﻣﺮﱘ ﻧﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺣﻮﺍﺭﻳﻮﻥ ﺩﺭ ﺧﺎﻧﻪ ﺍﻭ ﺩﺭ ﺍﻭﺭﺷﻠﻴﻢ ﲨﻊ ﻣﻰﺷﺪﻧﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺭﻭﺩ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﻋﻘﺎﺋﺪ ﻣﺴﻴﺤﻴﻪ ﺭﺍ ﺍﺯ ﭘﻄﺮﺱ ﺗﻌﻠﻴﻢ ﻳﺎﻓﺘﻪ ﺑﺎﺷﺪ ﻟﺬﺍ ﭘﻄﺮﺱ ﺍﻭ ﺭﺍ ﻓﺮﺯﻧﺪ‬
‫ﺧﻄﺎﺏ ﻣﻰﻛﺮﺩ‪ ...‬ﻣﻮﺭﺧﲔ ﺳﻠﻒ ﺍﺗﻔﺎﻕ ﺩﺍﺭﻧﺪ ﻛﻪ ﻫﺮﭼﻨﺪ ﻣﺮﻗﺲ ﺍﺯ ﺣﻮﺍﺭﻳﻮﻥ ﻧﺒﻮﺩﻩ ﻭﱃ ﺍﳒﻴﻞ ﺧﻮﺩ ﺭﺍ ﲢﺖ ﺗﻮﺟﻪ ﭘﻄﺮﺱ ﺗﺼﻨﻴﻒ ﳕﻮﺩ‪) ...‬ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﻣﺎﺩﻩ ﻣﺮﻗﺲ(‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٣٤٢‬ﺍﺯ ﻗﺼﺺ ﺍﻻﻧﺒﻴﺎﺀ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﳒﺎﺭ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻣﺮﻗﺲ ﺍﳒﻴﻞ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺍﻣﺮ ﭘﻄﺮﺱ ﻧﻮﺷﺖ ﻭ ﺍﻟﻮﻫﻴﺖ ﻣﺴﻴﺢ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺷﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﻗﺲ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺣﻀﺮﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﺳﻼﻡ« ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﳒﻴﻞ ﻟﻮﻗﺎ‬
‫ﻟﻮﻗﺎﻧﻪ ﺍﺯ ﺣﻮﺍﺭﻳﻮﻥ ﺑﻮﺩ ﻭ ﻧﻪ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩ ﻭ ﻧﺼﺮﺍﻧﻴﺖ ﺭﺍ ﺍﺯ ﭘﻮﻟﺲ ﻓﺮﺍﮔﺮﻓﺖ‪ ،‬ﭘﻮﻟﺲ ﺩﺭ ﺍﺑﺘﺪﺍ ﻳﻬﻮﺩﻯ ﻣﺘﻌﺼﱮ ﺑﻮﺩ ﻛﻪ ﻧﺼﺎﺭﻯ ﺭﺍ ﺍﺫﻳﺖ ﻣﻰﻛﺮﺩ ﻭ ﺩﺭ ﻛﺎﺭﺷﺎﻥ‬
‫ﺍﺧﻼﻝ ﻣﻰﳕﻮﺩ‪ ،‬ﻧﮕﺎﻩ ﺑﻪ ﻃﻮﺭ ﰉ ﺳﺎﺑﻘﻪ ﺗﻐﻴﲑ ﻋﻘﻴﺪﻩ ﺩﺍﺩ ﻭ ﮔﻔﺖ‪ :‬ﺩﺭ ﺣﺎﻟﺖ ﺑﻴﻬﻮﺷﻰ ﻣﺴﻴﺢ ﺭﺍ ﻣﺮﺍ ﳌﺲ ﻛﺮﺩ ﻭ ﺍﺯ ﺍﺳﺎﺋﻪ ﺍﺩﺏ ﻧﺴﺒﺖ ﺑﻪ ﭘﲑﻭﺍﻧﺶ ﻣﻼﻣﺖ ﻭ ﻣﻨﻊ ﳕﻮﺩ ﻭ ﻣﻦ ﺑﻪ ﻣﺴﻴﺢ‬
‫ﺍﳝﺎﻥ ﺁﻭﺭﺩﻡ ﻭ ﻣﺮﺍ ﻣﺄﻣﻮﺭ ﻛﺮﺩ ﺗﺎ ﺩﺭ ﺗﺮﻭﻳﺞ ﺍﳒﻴﻞ ﺑﻜﻮﺷﻢ‪.‬‬
‫ﭘﻮﻟﺲ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺭﻛﺎﻥ ﻣﺴﻴﺤﻴﺖ ﻓﻌﻠﻰ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪» :‬ﺍﳝﺎﻥ ﺑﻪ ﻣﺴﻴﺢ ﺩﺭ ﳒﺎﺕ ﺍﻧﺴﺎﻥ ﻛﺎﰱ ﺍﺳﺖ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻋﻤﻞ ﻧﻴﺴﺖ« ﻭ ﭘﻮﻟﺲ ﺑﻮﺩ ﻛﻪ ﮔﻮﺷﺖ ﺧﻮﻙ ﻭ ﻣﻴﺘﻪ ﺭﺍ‬
‫ﺑﺮ ﻧﺼﺎﺭﻯ ﺣﻼﻝ ﻛﺮﺩ ﻭ ﺍﺯ ﺧﺘﻨﻪ ﻭ ﺍﺯ ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎ ﻛﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ‪‬ﻰ ﻛﺮﺩ ﺑﺎ ﺁﻧﻜﻪ ﺗﻮﺭﺍﺕ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﺍﳒﻴﻞ ﺑﻮﺩ ﻭ ﺟﺰ ﺍﺷﻴﺎﺀ ﻣﻌﺪﻭﺩﻯ ﺍﺯ ﳏﺮﻣﺎﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﺣﻼﻝ ﻧﻜﺮﺩ‪.‬‬
‫ﻟﻮﻗﺎ ﺍﳒﻴﻞ ﺧﻮﻳﺶ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﻣﺮﻗﺲ ﻭ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﭘﻄﺮﺱ ﻭ ﭘﻮﻟﺲ ﻧﻮﺷﺖ ﻭ ﺧﻮﺩﺵ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﳒﻴﻠﺶ ﻛﺘﺎﺏ ﺍﳍﺎﻣﻰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﺍﺑﺘﺪﺍﺀ ﺍﳒﻴﻞ ﺧﻄﺎﺏ ﻩ »ﺗﻴﻮﻓﻠﺲ« ﻛﻪ‬
‫ﻳﻜﻰ ﺍﺯ ﺍﺷﺮﺍﻑ ﻳﻮﻧﺎﻥ ﺑﻮﺩ ﭼﻨﲔ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺁﳒﺎ ﻛﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻡ ﺷﺮﻭﻉ ﺑﻪ ﺗﺄﻟﻴﻒ ﻛﺮﺩﻧﺪ ﺭﺍﺟﻊ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻧﺰﺩ ﻣﺎ ﺑﻮﺩ‪ ،‬ﻣﻦ ﻧﻴﺰ ﭼﻨﺎﻥ ﻣﺼﻠﺤﺖ ﺩﻳﺪﻡ ﻛﻪ ﳘﻪ ﺭﺍ ﺑﻪ ﺗﺮﺗﻴﺐ ﺑﻪ ﺗﻮ‬
‫ﺑﻨﻮﻳﺴﻢ ﺍﻯ ﺗﻴﻮﻓﻠﺲ ﻋﺰﻳﺰ‪ .‬ﺁﻧﮕﺎﻩ ﺷﺮﻭﻉ ﺑﻪ ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﻣﺎﺩﻩ ﻟﻮﻗﺎ ﻭ ﭘﻮﻟﺲ ﻭ ﺍﻟﺮﺣﻠﺔ ﺍﳌﺪﺭﺳﻴﻪ ﺝ ‪ ١‬ﺹ ‪ ١٨٤‬ﺑﺎﺏ ﺍﺣﻮﺍﻝ ﭘﻮﻟﺲ ﻭ ﺹ‬
‫‪ ١٢٨‬ﻓﺼﻞ »ﻣﻦ ﻫﻮ ﻟﻮﻗﺎ« ﻭ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ﺍﻭﻝ ﻭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪.٣٤٢‬‬
‫ﺍﳒﻴﻞ ﻳﻮﺣﻨﺎ‬
‫ﻳﻮﺣﻨﺎ ﺩﺭ ﺍﳒﻴﻞ ﺧﻮﺩ ﺑﻪ ﺍﻟﻮﻫﻴﺖ ﻣﺴﻴﺢ )ﻧﻌﻮﺫ ﺑﺎﻟﻠﱠﻪ( ﺑﻴﺸﺘﺮ ﻣﻌﺘﺮﺽ ﺷﺪﻩ ﻫﺎﻛﺲ ﺫﻳﻞ ﻟﻐﺖ »ﺍﳒﻴﻞ« ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﳒﻴﻞ ﻳﻮﺣﻨﺎ ﻣﻄﻠﺐ ﺍﻟﻮﻫﻴﺖ ﻣﺴﻴﺢ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﺳﺎﺋﺮﻳﻦ ﻣﻌﺘﺮﺽ ﺷﺪﻩ ﻭ‬
‫ﻣﻘﺎﻭﻣﱴ ﺭﺍ ﻛﻪ ﻓﺮﻳﺴﻴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺴﻴﺢ ﻣﻰﳕﻮﺩﻧﺪ‪ ...‬ﻭ ﻓﻘﺮﻩ ﺍﺣﻴﺎﺀ ﺍﻳﻠﻌﺎﺫﺭ ﺭﺍ ﺑﻪ ﺗﻔﺼﻴﻞ ﻣﺬﻛﻮﺭ ﻣﻰﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٣٤٣‬ﺍﺯ ﻗﺼﺺ ﺍﻻﻧﺒﻴﺎﺀ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﳒﺎﺭ ﺍﺯ »ﺟﺮﺟﻴﺲﺯﺩﻳﻦ ﻟﺒﻨﺎﱏ« ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻛﻪ ﭼﻮﻥ »ﺷﲑﻳﻨﻄﻮﺱ« ﻭ »ﺍﺑﻴﺴﻮﻥ« ﻭ ﭘﲑﻭﺍﻥ ﺁ‪‬ﺎ ﻣﺴﻴﺢ ﺭﺍ ﺍﺯ ﺍﻧﺴﺎﻥ ﳐﻠﻮﻕ‬
‫ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻭﺟﻮﺩﺵ ﭘﺲ ﺍﺯ ﻣﺎﺩﺭﺵ ﻣﻰﺑﺎﺷﺪ ﻟﺬﺍ ﺍﺳﻘﻔﻬﺎﻯ ﺁﺳﻴﺎ ﻭ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺳﺎﻝ ‪ ٩٦‬ﻣﻴﻼﺩﻯ ﻧﺰﺩ ﻳﻮﺣﻨﺎ ﲨﻊ ﺷﺪﻩ ﻭ ﺍﺯ ﻭﻯ ﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺍﳒﻴﻠﻰ ﺑﻨﻮﺳﻴﺪ ﻛﻪ ﺩﻳﮕﺮﺍﻥ‬
‫ﻧﻨﻮﺷﺘﻪﺍﻧﺪ ﻭ ﺩﺭﺁﻥ ﺍﻟﻮﻫﻴﺖ ﻣﺴﻴﺢ ﺭﺍ ﺑﻪ ﻧﻮﻉ ﺧﺎﺻﻰ ﺑﻴﺎﻥ ﺩﺍﺭﺩ ﻳﻮﺣﻨﺎ ﻧﺘﻮﺍﻧﺴﺖ ﺍﺯ ﻣﺴﺌﻮﻝ ﺁ‪‬ﺎ ﺳﺮﭘﻴﭽﻰ ﻛﻨﺪ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﺑﻪ ﺩﻳﻦ ﻃﺮﻳﻖ ﻳﻮﺣﻨﺎ ﺩﺭ ﻧﻮﺷﱴ ﺍﻟﻮﻫﻴﺖ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﲢﺖ ﺗﺄﺛﲑ ﺩﻳﮕﺮﺍﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻗﻮﱃ‪ :‬ﻳﻮﺣﻨﺎ ﺻﺎﺣﺐ ﺍﳒﻴﻞ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﺩﺭ ﺍﳒﻴﻞ ﻣﱴ ﺑﺎﺏ ﭼﻬﺎﺭﻡ ﻫﺴﺖ ﻛﻪ ﻳﻮﺣﻨﺎ ﻭ ﺑﺮﺍﺩﺭﺵ ﻳﻌﻘﻮﺏ ﺑﺎ ﭘﺪﺭ ﺧﻮﻳﺶ »ﺯ‪‬ﺑﺪ‪‬ﻯ« ﺩﺍﻡ ﺻﻴﺎﺩﻯ ﺧﻮﺩ ﺭﺍ‬
‫ﺍﺻﻼﺡ ﻣﻰﳕﻮﺩﻧﺪ‪ ،‬ﻋﻴﺴﻰ ﺁﻥ ﺩﻭ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺧﻮﻳﺶ ﺧﻮﺍﻧﺪ ﺩﺭ ﺣﺎﻝ‪ ،‬ﻛﺸﱴ ﻭ ﭘﺪﺭ ﺧﻮﻳﺶ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﺍﺯ ﭘﻰ ﻋﻴﺴﻰ ﺭﻭﺍﻥ ﺷﺪﻧﺪ‪.‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﺑﺎﺏ ﺍﻭﻝ ﻧﻴﺰ ﻧﻘـﻞ‬
‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﳒﻴﻞ ﻟﻮﻗﺎﺑﺎﺏ ﭘﻨﺠﻢ ﮔﻔﺘﻪ ﻛﻪ ﻳﻮﺣﻨﺎ ﻭ ﺑﺮﺍﺩﺭﺵ ﺷﺮﻳﻚ ﴰﻌﻮﻥ ﭘﻄﺮﺱ ﺩﺭ ﺻﻴﺪ ﻣﺎﻫﻰ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﻋﻘﻴﺪﻩ ﺩﻳﮕﺮﺍﻥ ﻳﻮﺣﻨﺎﻳﻴﻜﻪ ﺍﳒﻴﻞ ﺭﺍ ﻧﻮﺷﺘﻪ ﻏﲑﺍﺯ ﻳﻮﺣﻨﺎﻯ ﺣﻮﺍﺭﻯ ﺍﺳﺖ ﻣﺴﺘﺮ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺫﻳﻞ ﻣﺎﺩﻩ ﻳﻮﺣﻨﺎ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺩﺭ ﻗﺮﻥ ﺍﺧﲑ ﺑﻌﻀﻰ ﺍﺯ ﻧﻘﺎﺩ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺭﺍ‬
‫ﭘﻴﺪﺍﻛﺮﺩﻧﺪ ﻛﻪ ﺍﳒﻴﻞ ﻳﻮﺣﻨﺎ ﺩﺭ ﺍﻭﺍﺋﻞ ﻗﺮﻥ ﺩﻭﻡ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﻣﻌﺘﻘﺪﺍﻧﺪ ﻛﻪ ﻣﺆﻟﻒ ﻳﻮﺣﻨﺎﻯ ﺭﺳﻮﻝ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﻳﻮﺣﻨﺎﻯ ﺩﻳﮕﺮﻯ ﻣﻮﺳﻮﻡ ﺑﻪ ﻳﻮﺣﻨﺎﻯ ﺷﻴﺦ ﺁﻥ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﺁﻧﮕﺎﻩ‬
‫ﮔﻮﻳﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﻣﺴﻴﺤﻴﺎﻥ ﺣﻘﻴﻘﻰ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﻋﻘﻴﺪﻩﺍﻧﺪ ﻭﱃ ﺍﻛﺜﺮ ﻧﺼﺎﺭﻯ ﺁﻥ ﺭﺍ ﻧﻮﺷﺘﻪ ﻳﻮﺣﻨﺎﻯ ﺭﺳﻮﻝ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬
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‫ﻛﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﻜﻪ ﺍﳒﻴﻞ ﻭﺍﻗﻌﻰ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﻭ ﺍﻧﺎﺟﻴﻞ ﻓﻌﻠﻰ ﭘﺲ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺑﻌﻀﻰ ﺑﻮﺳﻴﻠﻪ ﺷﺎﮔﺮﺩﺍﻥ ﻭ ﺑﻌﻀﻰ ﺑﻮﺳﻴﻠﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﻗﺪﳝﺘﺮﻳﻦ ﺁ‪‬ﺎ ﻛﻪ‬
‫ﺍﳒﻴﻞ ﻣﱴ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭ ﺳﺎﻝ ‪ ٣٨‬ﻳﺎ ﺑﲔ ‪ ٥٠‬ﻭ ‪ ٦٠‬ﻣﻴﻼﺩﻯ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻛﺘﺎﺏ ﻣﻴﺰﺍﻥ ﺍﳊﻖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﳏﻘﻘﲔ ﻗﺪﱘ ﻭ ﺟﺪﻳﺪ ﻣﺴﻴﺤﻴﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﻧﺴﺨﻪ ﺍﺻﻠﻰ ﺍﳒﻴﻞ ﻣﱴ ﺑﻪ ﺯﺑﺎﻥ ﻋﱪﻯ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﺳﭙﺲ ﺑﻪ ﻳﻮﻧﺎﱏ ﻭ ﻏﲑﻩ ﺗﺮﲨﻪ‬
‫ﺷﺪﻩ ﻭ ﺍﻣﺎ ﻧﺴﺨﻪ ﺍﺻﻠﻰ ﻣﻔﻘﻮﺩ ﺷﺪﻩ ﻭ ﺣﺎﻝ ﺗﺮﲨﻪ ﻭ ﻣﺘﺮﺟﻢ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ )ﻓﺨﺮﺍﻻﺳﻼﻡ ﻧﻴﺰ ﺩﺭ ﺍﻧﻴﺲ ﺍﻻﻋﻼﻡ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ(‬
‫ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺫﻳﻞ »ﻣﱴ« ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﺟﺎﱙ ﳕﻰﺭﺳﺎﻧﺪ ﻭ ﻓﻘﻂ ﻧﻘﻞ ﺍﺧﺘﻼﻑ ﻣﻰﻛﻨﺪ ﻭ ﺧﻮﺩ ﻣﺘﻤﺎﻳﻞ ﺑﻪ ﻳﻮﻧﺎﱏ ﺑﻮﺩﻥ ﺍﺻﻞ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﻗﺮﻥ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﻣﻴﻼﺩﻯ ﺍﻧﺎﺟﻴﻞ ﺑﺴﻴﺎﺭﻯ ﻧﻮﺷﺘﻪ ﺷﺪ ﻛﻪ ﴰﺎﺭﻩ ﺁ‪‬ﺎ ﺍﺯ ﺻﺪ ﮔﺬﺷﺖ ﺁﻧﮕﺎﻩ ﺑﻪ ﺩﺳﺘﻮﺭ ﭘﺎﭖ ﺩﺍﻣﺎﺳﻴﻮﺱ ﺍﻧﺎﺟﻴﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻓﻌﻠﻰ ﻛﻪ ﻣﻮﺍﻓﻖ ﺑﺎ‬
‫ﺗﻌﻠﻴﻢ ﻛﻠﻴﺴﺎ ﺑﻮﺩ ﺍﻧﺘﺨﺎﺏ ﻭﺑﻘﻴﻪ ﲢﺮﱘ ﺷﺪﻧﺪ )ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﺍﺯﺗﻔﺴﲑ ﻃﻨﻄﺎﻭﻯ( ﺍﺯ ﲨﻠﻪ ﺍﻧﺎﺟﻴﻠﻰ ﻛﻪ ﻛﻠﻴﺴﺎ ﲢﺮﱘ ﻛﺮﺩ ﺍﳒﻴﻞ »ﺑﺮﻧﺎﺑﺎ« ﺑﻮﺩ ﻛﻪ ﺑﺎ ﻋﻘﻴﺪﻩ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺑﺎﺭﻩ ﻋﻴﺴﻰ ﺗﻄﺎﺑﻖ‬
‫ﺩﺍﺷﺖ ﻛﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬
‫ﺍﺣﻜﺎﻡ ﺍﻧﺎﺟﻴﻞ‬
‫ﺍﻧﺎﺟﻴﻞ ﻓﻌﻠﻰ ﺑﻪ ﻗﻮﺍﻧﲔ ﻭ ﺍﺣﻜﺎﻡ ﺗﻮﺟﻬﻰ ﻧﻜﺮﺩﻩ ﻭ ﳎﻤﻮﻉ ﺍﺣﻜﺎﻡ ﺁﻥ ﭼﻨﺪﻣﺎﺩﻩ ﺍﺯﺍﻳﻦ ﻗﺒﻴﻞ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﺷﺨﺺ ﺑﺎﻳﺪ ﺑﻪ ﮔﺮﻓﱳ ﻳﻚ ﺯﻥ ﺍﻛﺘﻔﺎ ﻛﻨﺪ‪.‬‬
‫‪ -٢‬ﻛﺴﻴﻜﻪ ﳘﺴﺮ ﺧﻮﺩ ﺭﺍ ﻃﻼﻕ ﮔﻮﻳﺪ ﺩﻳﮕﺮ ﻧﺒﺎﻳﺪ ﺯﻥ ﺑﮕﲑﺩ‪.‬‬
‫‪ -٣‬ﺯﻥ ﻣﻄﻠﻘﻪ ﻧﺒﺎﻳﺪ ﺷﻮﻫﺮ ﻛﻨﺪ‪.‬‬
‫‪ -٤‬ﻃﻼﻕ ﺟﺰ ﺑﻌﻠﺖ ﺯﻧﺎ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪.‬‬
‫)ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﻣﺎﺩﻩ ﻃﻼﻕ ﺍﳒﻴﻞ ﻣﱴ ﺑﺎﺏ ‪ ٥‬ﻭ ‪.(١٩‬‬
‫ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ‬
‫ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﭘﺎﭖ ﺟﻼﺳﻴﻮﺱ ﺍﻭﻝ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ٤٩٢‬ﻣﻴﻼﺩﻯ ﺑﺮﲣﺖ ﭘﺎﭘﻰ ﺟﻠﻮﺱ ﻛﺮﺩ ﻏﲑ ﺍﺯ ﺍﻧﺎﺟﻴﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﺍﺯ ﲨﻠﻪ ﺧﻮﺍﻧﺪﻥ ﺍﳒﻴﻞ »ﺑﺮﻧﺎﺑﺎ« ﺭﺍ ﲢﺮﱘ ﳕﻮﺩ‪ ،‬ﻋﻠﺖ ﺍﻳﻦ‬
‫ﺍﻣﺮ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ ﳐﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ ﺍﻧﺎﺟﻴﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻏﺮﺍﺽ ﺳﻴﺎﺳﻰ ﭘﺎ‪‬ﺎ ﻭ ﺻﻠﺐ ﻣﺴﻴﺢ ﻭ ﻏﻔﺮﺍﻥ ﮔﻨﺎﻩ ﺑﻮﺳﻴﻠﻪ ﻛﺸﻴﺸﺎﻥ ﺟﻮﺭ ﺩﺭ ﳕﻰﺍﻣﺪ ﻭ ﻗﺼﺺ ﻣﺴﻴﺢ ﺭﺍ ﺗﺎ ﺣﺪﻯ‬
‫ﺭﺍﺳﺖ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺁﻣﺪﻥ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪﻭﺍﻟﻪ« ﺻﺮﳛﺎ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺫﻳﻞ »ﺑﺮﻧﺎﺑﺎ« ﺑﺎ ﺁﻧﻜﻪ ﺍﺯ ﺍﻭ ﺑﺴﻴﺎﺭ ﲤﺠﻴﺪ ﻛﺮﺩﻩ ﮔﻮﻳﺪ‪ :‬ﺍﳒﻴﻞ ﺍﻭ ﺭﺍ ﻳﻚ ﻧﻔﺮ ﻣﺴﻠﻤﺎﻥ ﺑﻪ ﺯﺑﺎﻥ ﺍﻳﺘﺎﻟﻴﺎﱙ ﻧﻮﺷﺘﻪ ﻛﻪ ﺑﺮﺳﺎﻧﺪ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﲢﺮﻳﻒ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻫﺎﻛﺲ ﺣﻖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﺍﳒﻴﻞ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﻨﺪ ﺯﻳﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﻗﺒﻮﻝ ﻛﺮﺩﻥ ﺑﺎﻳﺪ ﺍﺯ ﺍﻧﺎﺟﻴﻞ ﭼﻬﺎﺭﮔﺎﻧﻪ ﺩﺳﺖ ﻛﺸﻴﺪﻩ ﻭ ﻣﺴﻴﺤﻴﺖ ﻛﻨﻮﱏ ﺭﺍ ﺗﺮﻙ ﻛﻨﺪ‪.‬‬
‫ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ ﻗﺮ‪‬ﺎ ﻧﺎﭘﺪﻳﺪ ﺑﻮﺩ ﺗﺎ ﺩﺭ ﻗﺮﻥ ‪ ١٦‬ﻣﻴﻼﺩﻯ ﺍﺳﻘﻔﻰ ﺑﻪ ﻧﺎﻡ »ﻓﺮﺍﻣﺮﻳﻨﻮ«ﻳﻚ ﻧﺴﺨﻪ ﺍﺯ ﺁﻥ ﺭﺍ ﻛﻪ ﺑﻪ ﺯﺑﺎﻥ ﺍﻳﺘﺎﻟﻴﺎﱙ ﺑﻮﺩ ﺩﺭ ﻛﺘﺎﲞﺎﻧﻪ ﭘﺎﭖ »ﺍﺳﻜﻮﺗﺲ« ﭘﻨﺠﻢ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻭ ﺩﺭ‬
‫ﺁﺳﺘﲔ ﺧﻮﺩ ﭘﻨﻬﺎﻥ ﻛﺮﺩ ﻭ ﺩﺭ ﻓﺮﺻﺘﻬﺎﻯ ﻣﻨﺎﺳﺐ ﺁﻥ ﺭﺍ ﺑﺪﻗﺖ ﻣﻄﺎﻟﻌﻪ ﻛﺮﺩ ﻭ ﺩﺭ ﭘﺮﺗﻮ ﺁﻥ ﺑﻪ ﺍﺳﻼﻡ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﺍﻭﺍﺋﻞ ﻗﺮﻥ ‪ ١٨‬ﻣﻴﻼﺩﻯ ﻧﻴﺰ ﻳﻚ ﻧﺴﺨﻪ ﺍﺳﭙﺎﻧﻴﻮﱃ ﺍﺯ ﺍﻳﻦ ﺍﳒﻴﻞ‬
‫ﺑﺪﺳﺖ ﺁﻣﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺗﻮﺳﻂ ﺩﻛﺘﺮ »ﻣﻨﻜﻬﻮﺱ« ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﲨﻪ ﺷﺪ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ١٩٠٨‬ﺷﺨﺼﻰ ﺑﻨﺎﻡ ﺩﻛﺘﺮ ﺧﻠﻴﻞ ﺳﻌﺎﺩﺕ ﺁﻥ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﰉ ﺗﺮﲨﻪ ﻛﺮﺩ ﻭ ﺩﺭ ﺍﻳـﻦ‬
‫ﺍﻭﺍﺧﺮ ﻋﻼﻣﻪ ﻣﻌﻈﻢ ﺣﻴﺪﺭﻗﻠﻰ ﺧﺎﻥ ﺳﺮﺩﺍﺭ ﻛﺎﺑﻠﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺮﲨﻪ ﻛﺮﺩﻧﺪ ﻭ ﺁﻥ ﺗﺮﲨﻪ ﺩﺭ ﻛﺮﻣﺎﻧﺸﺎﻩ ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﺗﺮﲨﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ ﻋﻠﺖ ﺁﻧﻜﻪ ﻛﺸﻴﺸﺎﻥ‬
‫ﺑﺎ ﺷﺪﺕ ﻫﺮ ﭼﻪ ﲤﺎﻣﺘﺮ ﺑﺎ ﺍﻳﻦ ﺍﳒﻴﻞ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﺮﺩﻩ ﻣﻰﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺍﺳﺘﻜﻪ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﻣﻜﺮﺭﺍ ﻭ ﺻﺮﳛﺎ ﺑﻪ ﺁﻣﺪﻥ ﭘﻴﻐﻤﱪ ﺍﺳﻼﻡ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺑﻌﻼﻭﻩ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ‬
‫ﻋﻴﺴﻰ ﺑﺪﺍﺭ ﺁﻭﳜﺘﻪ ﻧﺸﺪﻩ ﺑﻠﻜﻪ ﻳﻬﻮﺩﺍﻯ ﺍﺳﺨﺮﻳﻮﻃﻰ ﺑﻪ ﺟﺎﻯ ﺍﻭ ﺍﺷﺘﺒﺎﻫﺎ ﺑﺪﺍﺭ ﺁﻭﳜﺘﻪ ﻭ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﻫﺮﮔﺎﻩ ﺍﻳﻦ ﺍﳒﻴﻞ ﺍﺯ ﺍﺑﺘﺪﺍ ﻣﻨﺘﺸﺮ ﻣﻰﺷﺪ ﻭ ﺑﻪ ﺩﺳﺖ ﻣﺮﺩﻡ‬
‫ﻣﻰﺭﺳﻴﺪ‪ ،‬ﺩﻛﺎﻥ ﮔﻨﺎﻩ ﲞﺸﻴﺪﻥ ﻭ ‪‬ﺸﺖ ﻓﺮﻭﺧﱳ ﻛﺸﻴﺸﺎﻥ ﺭﺍ ﻣﻰﺑﺴﺖ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻣﻨﺎﻓﻊ ﺳﺮﺷﺎﺭ‪ ...‬ﳏﺮﻭﻡ ﻭ ﳑﻨﻮﻉ ﻣﻰﺳﺎﺧﺖ ﺯﻳﺮﺍ ﳘﻪ ﺍﻳﻦ ﺗﺸﺮﻳﻔﺎﺕ ﺑﺮ ﺍﺳﺎﺱ ﻣﺴﺌﻠﻪ ﻓـﺪﺍﺀ ﻭ‬
‫ﻣﺼﻠﻮﺏ ﺷﺪﻥ ﻣﺴﻴﺢ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻭ ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ ﺍﻳﻦ ﺧﺮﺍﻓﺖ ﺭﺍ ﺍﺯ ﺑﻦ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻟﺬﺍ ﻛﻠﻴﺴﺎ ﺍﻳﻦ ﺍﳒﻴﻞ ﺭﺍ ﻏﲑﻗﺎﻧﻮﱏ ﺍﻋﻼﻡ ﻛﺮﺩ ﻭ ﭘﺎ‪‬ﺎ ﺩﺭ ﻃﻰ ﭘﻴﺎﻣﻬﺎﻯ ﻣﺆﻛﺪ ﺧﻮﺩ ﻣﺴﻴﺤﻴﺎﻥ‬
‫ﺭﺍ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﻣﻨﻊ ﻛﺮﺩﻧﺪ‪) .‬ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺍﻥ ﺗﺄﻟﻴﻒ ﺻﺪﺭ ﺑﻼﻏﻰ ﻣﺎﺩﻩ ﺍﳒﻴﻞ( ﺍﻳﻀﺎ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺍﻟﺮﺣﻠﺔ ﺍﳌﺪﺭﺳﻴﻪ ﺟﻠﺪ ﺍﻭﻝ ﻓﺼﻞ )ﺍﺣﻮﺍﻝ ﺑﺮﻧﺎﺑﺎ‪ -‬ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ( ﻭ ﻧﻴﺰ ﻣﻘﺪﻣﻪ‬
‫ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ ﺗﺮﲨﻪ ﺁﻗﺎﻯ ﻣﺮﺗﻀﻰ ﻓﻬﻴﻢ ﻛﻪ ﭼﻬﺎﺭ ﻣﻘﺪﻣﻪ ﺑﺮ ﺁﻥ ﺑﻪ ﻗﻠﻢ ﺁﻗﺎﻯ ﺳﻴﺪﳏﻤﻮﺩ ﻃﺎﻟﻘﺎﱏ ﻭ ﺩﻛﺘﺮ ﺧﻠﻴﻞ ﺳﻌﺎﺩﺕ ﻭ ﺭﺷﻴﺪﺭﺿﺎﻯ ﻣﺼﺮﻯ ﻧﺎﺷﺮ ﻋﺮﰉ ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ‪ ،‬ﻭ ﻣﺮﺗﻀﻰ ﻓﻬﻴﻢ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻳﻜﻰ ﺍﺯ ﻧﻜﺎﺕ ﺣﺴﺎﺱ ﺍﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻓﺼﻠﻬﺎﻯ ﻣﺘﻌﺪﺩ ﺑﻪ ﺁﻣﺪﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰﺍﷲﻋﻠﻴﻪﻭﺍﻟﻪ« ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﻧﻴﺰ ﺻﻠﺐ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«‬
‫ﺭﺍﺍﻧﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺧﻮﺩ ﺷﺎﻫﺪ ﺟﺮﻳﺎﻥ ﺑﻮﺩﻡ ﻛﻪ ﻳﻬﻮﺩﺍ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻋﻴﺴﻰ ﺑﻪ ﺩﺍﺭ ﺯﺩﻧﺪ ﻭﱃ ﻣﺜﻼ ﺩﺭ ﻓﺼﻞ ‪ ١٥‬ﺩﺍﺭﺩ ﻛﻪ ﻋﻴﺴﻰ ﺁﺏ ﺭﺍ ﺑﻪ ﺷﺮﺍﺏ ﺗﺒﺪﻳﻞ ﻛﺮﺩ ﻭ ﺑﻪ ﳎﻠﺲ ﺷﺮﺍﺏ‬
‫ﺁﻣﺪ ﻭ ﻧﻴﺰ ﻳﻮﺳﻒ ﻧﺎﻣﻰ ﺭﺍ ﺷﻮﻫﺮ ﻣﺮﱘ ﻣﻰﻧﻮﻳﺴﺪ ﻭﱃ ﻗﺒﻞ ﺍﺯ ﺯﻧﺎﺷﻮﱙ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﺯ ﻏﻴﺐ ﺣﺎﻣﻠﻪ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﻧﺰﺩ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻌﻀﻰ ﻗﺎﺋﻠﻨﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺩﻭ ﻧﻔﺮ ﻣﺴﻴﺢ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ :‬ﻣﺴﻴﺢ ﻏﲑ ﻣﺼﻠﻮﺏ ﻭ ﻣﺴﻴﺢ ﻣﺼﻠﻮﺏ ﻭ ﻓﺎﺻﻠﻪ ﺯﻣﺎﱏ ﺑﲔ ﺍﻳﻦ ﺩﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﭘﺎﻧﺼﺪ ﺳﺎﻝ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺗﺎﺭﻳﺦ ﻣﻴﻼﺩﻯ ﻛﻪ ﺩﺭ ﻣﻮﻗﻊ ﻧﻮﺷﱳ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻰﺑﺎﺷﺪ ‪ ١٩٧٥‬ﻣﻰﺑﺎﺷﺪ ﺑﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺩﻭ ﻣﺴﻴﺢ ﺗﻄﺒﻴﻖ ﳕﻰﻛﻨﺪ ﺑﻠﻜﻪ ﻣﺴﻴﺢ ﻏﲑ ﻣﺼﻠﻮﻯ ﺑﻴﺸﺘﺮ ﺍﺯ ‪ ٢٥٠‬ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ‬
‫ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺯﻳﺴﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺪﻭﺩ ‪ ٦٠‬ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﻭ ﻣﺴﻴﺢ ﻣﺼﻠﻮﺏ ﺑﻴﺸﺘﺮ ﺍﺯ ‪ ٢٩٠‬ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺪﻭﺩ ‪ ٣٣‬ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﺍﺳﺖ )ﺍﳌﻴﺰﺍﻥ ﺝ ‪٣‬‬
‫ﺹ ‪.(٣٤٥‬‬
‫ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺩﺭ ﻣﺎﺩﻩ ﻣﺴﻴﺢ ﻭﻻﺩﺕ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﭼﻬﺎﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﺗﺎﺭﻳﺦ ﻣﻴﻼﺩﻯ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻴﻼﺩﻯ ﻓﻌﻠﻰ‪.‬‬
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‫ﺗﻮﺭﺍﺕ = ﻛﺘﺎﰉ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﻟﻮﺍﺡ ﺑﺮ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﺍﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪ .‬ﻭ ﺁﻥ ﻏﲑ ﺍﺯ ﺗﻮﺭﺍﺕ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺧﻼﺻﻪ ﻧﻈﺮ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻛﻪ ﺩﺭ ﺩﺳﺖ‬
‫ﻳﻬﻮﺩ ﺍﺳﺖ ﻣﻰﺗﻮﺍﻥ ﺩﺭﭼﻬﺎﺭ ﲨﻠﻪ ﺧﻼﺻﻪ ﻛﺮﺩ‪.‬‬
 ‫‪ -١‬ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻓﻌﻠﻰ ﳘﺎﻥ ﺗﻮﺭﺍﺕ ﺍﺻﻠﻰ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﻗﺴﻤﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﻣﻘﺪﺍﺭﻯ ﺑﺮ ﺁﻥ ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺩﺭ ﺁﻥ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻞ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﭼﻬﺎﺭ ﻣﺴﺌﻠﻪ ﻓﻮﻕ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫‪] -١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٩٣:‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﺻﺪﺩ ﺑﻴﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﻃﻴ‪‬ﺒﺎﺕ ﺑﺮ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺍﺛﺮ ﻇﻠﻤﺸﺎﻥ ﺣﺮﺍﻡ ﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﻗﺒﻼ ﳘﻪ ﺣﻼﻝ ﺑﻮﺩ ﺟﺰ ﺁﻧﭽﻪ ﻳﻌﻘﻮﺏ ﺑﺮﺧﻮﺩ ﲢﺮﱘ ﻛﺮﺩﻩ ﺑﻮﺩ‬
‫)ﻭ ﺁﻥ ﮔﻮﺷﺖ ﺷﺘﺮ ﺑﻮﺩ ﻛﻪ ﺳﺒﺐ ﺩﺭﺩ ﺧﺎﺻﺮﻩ ﻳﻌﻘﻮﺏ ﻣﻰﺷﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺧﻮﺩ ﲢﺮﱘ ﻛﺮﺩ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ( ﻭ ﺍﻳﻨﻜﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ‬
‫ﻭ ﲞﻮﺍﻧﻴﺪ ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺣﻜﻢ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬
‫]ﻣﺎﺋﺪﻩ‪ ،[٤٣:‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺣﻜﻢ ﺧﺪﺍ ﺍﺳﺖ‪] .‬ﺍﻋﺮﺍﻑ‪ ،[١٥٧:‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﺍﻝ ﺑﺮ ﺷﺎﻣﻞ ﺑﻮﺩﻥ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺑﺮ ﺗﻮﺭﺍﺕ ﺍﺻﻠﻰ ﺍﺳﺖ‪.‬‬
‫]ﻣﺎﺋﺪﻩ‪ ،[١٣-١٢:‬ﲨﻠﻪ »‪‬ﻧﺴ‪‬ﻮﺍ ‪‬ﺣﻈﱠﹰﺎ ﻣِﻤ‪‬ﺎ ﺫﹸ ِﻛﺮ‪‬ﻭ ﺍِﺑ ِﻪ«‪.‬‬
‫ﺑﺎ ﻣﻼﺣﻈﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٢٣:‬ﻭ ﺩﺭ ﻧﺴﺎﺀ ﺁﻳﻪ ‪ ٤٤‬ﻭ ‪ ٥١‬ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﺁﻥ ﺩﺍﺭﺩ ﻛﻪ ﻣﻘﺪﺍﺭ ﻣﻌﺘﻨﺎ‪‬ﻰ ﺍﺯ ﺗﻮﺭﺍﺕ ﻣﺎﻧﺪﻩ ﻭ ﻗﺴﻤﺖ ﻣﻌﺘﻨﺎ‪‬ﻰ ﻫﻢ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺣ ﻆﱢ ﻭ‬
‫ﻧﺼﻴﺐ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ‪.‬‬
‫ﺏ« ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ‪.‬‬
‫‪ -٢‬ﺍﻳﻨﻜﻪ ﻗﺴﻤﱴ ﻣﻬﻢ‪ ‬ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺍﺳﺖ ﺍﺯ »ﺍﻭﺗﻮﺍﻧ‪‬ﺼﻴﺒ ﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﹾﻜِﺘﺎ ِ‬
‫‪ -٣‬ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺿﻤﻦ ﻧﻘﻞ ﺣﺎﻝ ﻳﻬﻮﺩ ﺁﻣﺪﻩ ]ﺑﻘﺮﻩ‪.[٧٩-٧٨:‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻋﻠﻤﺎﺀ ﻳﻬﻮﺩ ﭼﻴﺰﻫﺎﺋﻰ ﻣﻰﻧﻮﺷﺘﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﻣﻰ ﺩﺍﺩﻧﺪ ﻭ ﻋﻮﺍﻣﻠﺸﺎﻥ ﻧﻴﺰ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎﻭﺭ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٧٨:‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻫﻢ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﭼﻴﺰﻫﺎﺋﻰ ﺍﺯ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﻭ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﻧﺴﺒﺖ ﻣﻰﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪ :‬ﭼﻴﺰﻫﺎﺋﻰ ﺑﺮ ﺗﻮﺭﺍﺕ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺤﺮ‪‬ﻓﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜ ِﻠ ‪‬ﻢ« ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺘﻨﺎﺩ ﳕﻮﺩ ]ﻣﺎﺋﺪﻩ‪ ،[١٣:‬ﲢﺮﻳﻒ ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﺩﺍﺩﻥ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﻄﺎﺑﻖ ﺑﺎ‬
‫‪ -٤‬ﺩﺭﺑﺎﺭﻩ ﻭﺭﻭﺩ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻞ ﺑﻪ ﺗﻮﺭﺍﺕ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺁﻳﺎﺗﻰ ﻛﻪ ﺩﺭ ﺁ‪‬ﺎ »‪‬ﻳ ‪‬‬
‫ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ‪ ،‬ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﻠﻤﺎﺕ ﺧﺪﺍ ﺭﺍ ﺗﻐﻴﲑ ﻣﻰﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﻏﲑ ﻣﻌﻨﺎﻯ ﻣﺮﺍﺩ ﺗﻔﺴﲑ ﻣﻰﳕﻮﺩ‪] .‬ﻣﺎﺋﺪﻩ‪.[٤١:‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٦‬ﻧﺴﺎﺀ ﻛﻪ ﻧﻈﲑ ﳘﲔ ﺩﻭ ﺁﻳﻪ ﺍﺳﺖ ﻓﺮﻣﻮﺩ‪ :‬ﲢﺮﻳﻒ ﻳﺎ ﺑﺎ ﺗﻐﲑ ﻣﻮﺍﺿﻊ ﺍﻟﻔﺎﻅ ﻭ ﺗﻘﺪﱘ ﻭ ﺗﺄﺧﲑ ﻭ ﺍﺳﻘﺎﻁ ﻭ ﺍﺿﺎﻓﻪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺑﻪ ﺗﻮﺭﺍﺕ ﻛﻨﻮﱏ ﻧﺴﺒﺖ ﺩﺍﺩﻩ‬
‫ﻼ ﻧﻈﲑ‬
‫ﻣﻰﺷﻮﺩ ﻭ ﻳﺎ ﺗﻔﺴﲑ ﻛﻠﻤﺎﺕ ﻣﻮﺳﻰ ﻭ ﺳﺎﻳﺮ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﺑﻪ ﻏﲑ ﻣﺮﺍﺩ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﺑﺸﺎﺭﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺗﺄﻭﻳﻞ ﻛﺮﺩﻧﺪ ﻭ ﻗﺒ ﹰ‬
‫ﺁﻥ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻥ ﻣﻮﻋﻮﺩ ﻫﻨﻮﺯ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺤﻖ‪ «‬ﻛﻪ ﺩﺭ ﭼﻨﺪ ﺁﻳﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ ،[١٤٦:‬ﻛﺘﻤﺎﻥ ﺣﻖ ﻭ ﺍﺧﻔﺎﺀ ﻣﻘﺪﺍﺭ ﻛﺜﲑﻯ ﺍﺯ ﻛﺘﺎﺏ ﻣﺒﲔ‪ ،‬ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪ ،[٩١:‬ﲨﻠﻪﻫﺎﻯ »ﻳ‪‬ﻜﹾﺘ‪‬ﻤ‪‬ﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﻧﻈﺮﻯ ﺑﻪ ﺗﻮﺭﺍﺕ ﻛﻨﻮﱏ‬
‫ﺩﺭ ﺗﻌﻘﻴﺐ ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻳﺪﻡ ﻻﺯﻡ ﺍﺳﺖ ﻧﻈﺮﻯ ﺑﻪ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺑﻜﻨﻴﻢ‪.‬‬
‫ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﻳﻬﻮﺩ ﺍﺳﺖ ﻣﺸﺘﻤﻞ ﺑﺮ ﺍﺳﻔﺎﺭ ﭘﻨﺠﮕﺎﻧﻪ ﻭ ﺻﺤﻴﻔﻪ ﻳﻮﺷﻊ ﻭ ﺳﻰ ﻭ ﺳﻪ ﻛﺘﺎﺏ ﺩﻳﮕﺮ ﺍﺳﺖ ﺍﹶﺳﻔﺎﺭ ﭘﻨﺠﮕﺎﻧﻪ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬
‫‪ -١‬ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ ﻛﻪ ﺍﺯ ﺍﻭ‪‬ﻝ ﺧﻠﻘﺖ ﺗﺎ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﺩﺭ ﭘﻨﺠﺎﻩ ﺑﺎﺏ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺳِﻔﹾﺮ ﺧﺮﻭﺝ‪ ،‬ﻣﺸﺘﻤﻞ ﺑﺮ ﭼﻬﻞ ﺑﺎﺏ ﺍﺯ ﴰﺎﺭﺵ ﺍﺳﺎﻣﻰ ﻓﺮﺯﻧﺪﺍﻥ ﻳﻌﻘﻮﺏ ﻛﻪ ﺑﻪ ﻣﺼﺮ ﺁﻣﺪﻧﺪ ﺷﺮﻭﻉ ﺷﺪﻩ ﻭ ﺗﺄﺳﻴﺲ ﺍﺣﻜﺎﻡ ﻳﻬﻮﺩ ﺩﺭ ﻛﻮﻩ ﺳﻴﻨﺎ ﻭ ﻣﻮﺍﻋﺪﻩ ﺧﺪﺍ ﺑﺎ ﻣﻮﺳﻰ ﻭ ﻏﲑﻩ ﺩﺭ‬
‫ﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺳِﻔﹾﺮ ﻻﻭﻳﺎﻥ ﺷﺎﻣﻞ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺑﺎﺏ ﺍﺯ ﺣﻜﻢ ﻗﺮﺑﺎﱏ ﺷﺮﻭﻉ ﻭ ﺩﺭﺑﺎﺭﻩ ﻣﻘﺪﺍﺭﻯ ﻗﻮﺍﻋﺪ ﻭ ﺣﺪﻭﺩ ﺻﺤﺒﺖ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﻛﻠﻤﻪ‪) :‬ﺍﻳﻦ ﺍﺳﺖ ﺍﻭﺍﻣﺮﻯ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﻮﺳﻰ ﺑﺮﺍﻯ ﺑﲎ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻛﻮﻩ ﺳﻴﻨﺎ ﺍﻣﺮ ﻓﺮﻣﻮﺩ( ﲤﺎﻡ ﻣﻰﺷﻮﺩ‪.‬‬
‫‪ -٤‬ﺳِﻔﹾﺮ ﺍﻋﺪﺍﺩ ﺩﺍﺭﺍﻯ ﺳﻰ ﻭ ﺷﺶ ﺑﺎﺏ ﺩﺭﺑﺎﺭﻩ ﺳ‪‬ﻔﹶﺮﻫﺎﻯ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﻭﺭﻭﺩ ﺍﺭﺩﻥ ﻭ ﻛﻨﻌﺎﻥ ﻭ ﻏﲑﻩ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫‪ -٥‬ﺳِﻔﹾﺮ ﺗ‪‬ﺜﺒﻴﻪ‪ ،‬ﻣﺸﺘﻤﻞ ﺑﺮ ‪ ٣٤‬ﺑﺎﺏ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺷﺮﺍﻳﻊ ﺍﺣﻜﺎﻡ ﻭ ﺗﺬﹼﻛﺮﺍﺕ ﺍﺳﺖ ﻭ ﺑﺎ ﻣﺮﮒ ﻣﻮﺳﻰ ﲤﺎﻡ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻓﻘﻂ ﺍﻳﻦ ﭘﻨﺞ ﺳِﻔﺮ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﺗﻮﺭﺍﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﻘﻴﻪ ﻛﺘﺐ ﺗﻨﻬﺎ ﺍﺯ ﺯﺑﻮﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﳏﺘﻮﻳﺎﺕ ﺍﻳﻦ ﭘﻨﺞ ﺳِﻔﺮ ﻣﻄﺎﻟﱮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻏﻠﺐ ﺁ‪‬ﺎ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﻭ ﻳﺎ ﺑﻪ ﺁ‪‬ﺎ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭﱃ ﻳﻚ ﻗﺴﻤﺖ ﻣﻄﺎﻟﱮ ﺩﺍﺭﺩ ﻏﲑ ﻣﻌﻘﻮﻝ ﻛﻪ ﺳﺎﺣﺖ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺯ ﺁﻥ ﺑﻪ‬
‫ﺩﻭﺭ ﺍﺳﺖ ﻭ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﻛﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﻗﻀﺎﻳﺎﻯ ﺩﻳﮕﺮﺵ ﳐﻠﻮﻁ ﻭ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﻏﻼﻃﻰ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﺼﺪﻳﻖ ﳕﻰﻛﻨﺪ‪.‬‬
‫ﺲ ﻛﹶﻤِﺜﹾﻠِـ ِﻪ‬
‫ﻼ ﺩﺭ ﺑﺎﺏ ﺳﻮﻡ ﺍﺯ ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺁﻳﻪ ﻫﺸﺘﻢ‪ :‬ﺭﺍﻩ ﺭﻓﱳ ﺧﺪﺍ ﺩﺭ ‪‬ﺸﺖ ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺁﺩﻡ ﻭ ﺯﻧﺶ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻭﻯ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻧﺪ‪ .‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺟﺴﻢ ﻧﻴﺴﺖ »ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻣﺜ ﹰ‬
‫ﺷ‪‬ﻰ ُﺀ« ﻭ ﺩﺭ ﺳِﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ‪ ٣٢‬ﺳﺎﺧﱳ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﺑﻪ ﻫﺎﺭﻭﻥ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻛﻪ ﺍﻭ ﺑﻮﺩ ﭘﺲ ﺍﺯ ﺗﺄﺧﲑ ﻣﻮﺳﻰ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﺳﺎﺧﺖ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩﺕ ﺁﻥ ﺩﻋﻮﺕ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﻛﻨﺎﺭ‬
‫ﺁﻥ ﻗﺮﺑﺎﻧﮕﺎﻫﻰ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺑﺎ ﺁﻧﻜﻪ ﺳﺎﺯﻧﺪﻩ ﮔﻮﺳﺎﻟﻪ ﺳﺎﻣﺮﻯ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺍﻳﻦ ﻓﺘﻨﻪ ﺍﻭ ﺑﻮﺩ ﻭ ﻫﺎﺭﻭﻥ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﻭ ﺟﺎﻧﺸﲔ ﻣﻮﺳﻰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺑﻮﺩ‪ .‬ﺑﺎ ﺁﻧﻜﻪ ﺩﺭ ﺑﺎﺏ ‪ ٢٨‬ﻭ ‪ ٤٠‬ﳘﺎﻥ‬
‫ﺳِﻔﺮ‪ ،‬ﺧﺪﺍ ﻫﺎﺭﻭﻥ ﺭﺍ ﲤﺠﻴﺪ ﻛﺮﺩﻩ ﻭ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺑﻪ ﻣﻮﺳﻰ ﺳﻔﺎﺭﺵ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺑﺎﺏ ﺳﻰ ﻭ ﺩﻭ‪‬ﻡ ﺍﺯ ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺁﻳﻪ ‪ ٢٤‬ﺑﻪ ﺑﻌﺪ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﺧﺪﺍ ﺑﺎ ﻳﻌﻘﻮﺏ ﻛﺸﱴ ﮔﺮﻓﺖ ﻭ ﻧﺘﻮﺍﺳﺖ ﺑﺮ ﻳﻌﻘﻮﺏ ﻏﻠﺒﻪ ﻛﻨﺪ ﻭ ﮔﻔﺖ‪ :‬ﺃﻯ ﻳﻌﻘﻮﺏ ﻣﺮﺍ ﺭﻫﺎ ﻛﻦ‪) .‬ﺍﻟﻌﻴﺎﺫﺑﺎﻟﻠﹼﻪ(‪.‬‬
‫ﺩﺭ ﺑﺎﺏ ﻧﻮﺯﺩﻫﻢ ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺁﻳﻪ ‪ ٣٠‬ﺗﺎ ‪ ٣٨‬ﻣﻰﮔﻮﻳﺪ ﻛﻪ‪ :‬ﺩﺧﺘﺮﺍﻥ ﻟﻮﻁ ﺑﺎ ﺍﻭ ﺷﺮﺍﺏ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﺑﺎ ﺍﻭ ﳘﺒﺴﺘﺮ ﻭ ﻫﺮ ﺩﻭ ﺣﺎﻣﻠﻪ ﺷﺪﻧﺪ ﻭ ﻫﺮ ﻳﻚ ﭘﺴﺮﻯ ﺯﺍﺋﻴﺪ )ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ( ﺩﺭ ﺑﺎﺏ‬
‫‪ ١٨‬ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﻨﺪ ‪ ١‬ﺑﻪ ﺑﻌﺪ ﺧﺪﺍ ﺑﺎ ﺩﻭ ﻧﻔﺮ ﻧﺰﺩ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻰﺁﻳﻨﺪ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻰﺧﻮﺍﻫﺪ ﭘﺎﻯ ﺧﺪﺍ ﺭﺍ ﺑﺸﻮﻳﺪ ﺑﺎﻻﺧﺮﻩ ﺧﻮﺭﺍﻙ ﻣﻰﺁﻭﺭﺩ ﻭ ﺧﺪﺍ ﺑﺎ ﺁﻥ ﺩﻭ ﺭﻓﻴﻖ ﺧﻮﺩ ﺧﻮﺭﺍﻙ ﻣﻰﺧﻮﺭﻧﺪ‬
‫)ﻣﻌﺎﺫﺍﻟﻠﹼﻪ(‬
‫ﺩﺭ ﻛﺘﺎﺏ ﺩﻭ‪‬ﻡ ﲰﻮﺋﻴﻞ ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻛﻪ ﺩﺍﻭﺩ ﺯﻥ ﺍﹸﻭﺭِﻳﺎ ﺭﺍ ﺍﺯ ﭘﺸﺖ ﺑﺎﻡ ﺩﻳﺪ ﻛﻪ ﻏﺴﻞ ﻣﻰﻛﻨﺪ ﺩﺍﻭﺩ ﻛﺴﺎﱏ ﻓﺮﺳﺘﺎﺩ ﺯﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺁﻭﺭﺩﻧﺪ ﺩﺍﻭﺩ ﺑﻼﻓﺎﺻﻠﻪ ﺑﺎ ﺍﻭ ﳘﺒﺴﺘﺮ ﺷﺪ‬
‫ﻭ ﺯﻥ ﺣﺎﻣﻠﻪ ﮔﺮﺩﻳﺪ ﻭ ﲪﻞ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺩﻭﺍﻭﺩ ﺩﺍﺩ‪ .‬ﺩﺭ ﺑﺎﺏ ﺩﻭﺍﺯﺩﻫﻢ ﳘﺎﻥ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻪ‪ :‬ﻧﺎﺗﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﺧﺪﺍﭘﻴﺶ ﺩﺍﻭﺩ ﺁﻣﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺍﻧﺘﻘﺎﺩ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﻣﻰﮔﻮﻳﺪ ﺑﻪ ﻋﻮﺽ‬
‫ﻛﺎﺭﻯ ﺩﺭﺑﺎﺭﻩ ﺯﻥ ﺍﻭﺭﻳﺎ ﻛﺮﺩﻩﺍﻯ ﺯﻧﺎﻥ ﺗﻮ ﺭﺍ ﮔﺮﻓﺘﻪ ﭘﻴﺶ ﭼﺸﻢ ﺗﻮ ﺑﻪ ﳘﺴﺎﻳﻪﺍﺕ ﺧﻮﺍﻫﻢ ﺩﺍﺩ ﻭ ﺍﻭ ﺩﺭ ﻧﻈﺮ ﺍﻳﻦ ﺁﻓﺘﺎﺏ ﺑﺎ ﺯﻧﺎﻥ ﺗﻮ ﺧﻮﺍﻫﺪ ﺧﻮﺍﺑﻴﺪ ﺗﻮ ﺩﺭ ﭘﻨﻬﺎﱏ ﺯﻧﺎ ﻛﺮﺩﻯ ﺍﹶﻣ‪‬ﺎ ﻣﻦ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺭﺍ ﭘﻴﺶ ﲤﺎﻡ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺧﻮﺍﻫﻢ ﳕﻮﺩ )ﻣﻌﺎﺫﺍﻟﻠﹼﻪ(‬
‫ﺖ ﺯﻳﺎﺩ ﻣﻰﺧﻮﺍﻫﺪ‪.‬‬
‫ﺍﻓﺴﺎﻧﻪﻫﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ ﻛﻪ ﴰﺮﺩﻥ ﺁ‪‬ﺎ ﻭﻗ ِ‬
‫ﺧﻼﺻﻪ‪ :‬ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻄﺎﻟﺐ ﻏﲑ ﻣﻌﻘﻮﻝ ﺩﺭ ﺍﹶﺳﻔﺎﺭ ﭘﻨﺞ ﮔﺎﻧﻪ ﻭ ﻏﲑﻩ ﺯﻳﺎﺩ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﻛﺘﺎﺏ »ﺍﻟﺮِﺣﻠﺔ« ﺗﺄﻟﻴﻒ ﻣﺮﺣﻮﻡ ﺑﻼﻏﻰ ﺭﺟﻮﻉ ﳕﻮﺩ‪.‬‬
‫ﺍﻳﻀﹰﺎ ﺩﺭ ﺳِﻔﺮ ﺗﺜﺒﻴﻪ ﺑﺎﺏ ﺳﻰ ﻭ ﭼﻬﺎﺭﻡ ﻭﻓﺎﺕ ﻣﻮﺳﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻮﺳﻰ ﺩﺭ ﺁﳒﺎ ﻣﺮﺩ ﻭ ﺩﺭ ﺁﳒﺎ ﺩﻓﻦ ﮔﺮﺩﻳﺪ ﻭ ﺍﹶﺣ‪‬ﺪﻯ ﺗﺎ ﺣﺎﻝ ﻗﱪ ﺍﻭ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﻭ ﻭﻗﺖ ﻣﺮﮒ ﺻﺪ ﻭ‬
‫ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﺍﺷﺖ ﻭ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺳﻰ ﺭﻭﺯ ﻣﺎﰎ ﮔﺮﻓﺘﻨﺪ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﳕﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺗﻮﺭﺍﺕ ﺍﺻﻠﻰ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺁﻳﻪ ‪ ١٠‬ﳘﺎﻥ ﺑﺎﺏ ﻫـﺴﺖ‪:‬‬
‫ﭘﻴﺎﻣﱪﻯ ﻣﺜﻞ ﻣﻮﺳﻰ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺩﺭ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺮ ﳔﺎﺳﺘﻪ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺭﻭﺑﺮﻭ ﺷﻨﺎﺧﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻣﺴ‪ ‬ﻠﹼﻢ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﺗﻮﺭﺍﺕ ﻭﺣﻰ ﺷﺪﻩ ﻧﻴﺴﺖ‪ .‬ﺍﺯ‬
‫ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﻄﺎﻟﺐ ﺩﺭ ﺗﻮﺭﺍﺕ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﳘﻪ ﺣﻜﺎﻳﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﺳﻔﺎﺭ ﭘﻨﺞ ﮔﺎﻧﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٣٣٩‬ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﻓﺘﻨﻪ ِ‪‬ﺑﺨ‪‬ﺖ ﻧ‪‬ﺼ‪‬ﺮ ﻭ ﻟﺸﮕﺮ‬
‫ﻛﺸﻰ ﺍﻭ ﺑﻪ ﻓﻠﺴﻄﲔ ﺗﻮﺭﺍﺕ ﻣﻮﺳﻰ ﺍﺯ ﺑﲔ ﺭﻓﺖ‪ ،‬ﺑﻌﺪﻫﺎ ﻛﻮﺭﻭﺵ ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﺍﺳﺎﺭﺕ ﳒﺎﺕ ﺩﺍﺩ ﻭ ﻣ‪‬ﺠﺎﺯ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺑﺎﺑﻞ ﺑﻪ ﻓﻠﺴﻄﲔ ﺑﺮﮔﺮﺩﻧﺪ ﻭ ﻣﻌﺒﺪ ﺧﻮﺩ ﺭﺍ ﺑﻨﺎ‬
‫ﻛﻨﻨﺪ‪ ،‬ﻣﺮﺩﻯ ﺑﻨﺎﻡ ﻋ‪‬ﺰﻳﺰ ﻛﻪ ﻫ‪‬ﻮﻳ‪‬ﺘﺶ ﳎﻬﻮﻝ ﺍﺳﺖ ﳘﱠﺖ ﮔﺬﺍﺷﺖ ﻭ ﺍﺳﻔﺎﺭ ﭘﻨﺞ ﮔﺎﻧﻪ ﺭﺍ ﻧﻮﺷﺖ ﻭ ﮔﺮﻧﻪ ﺗﻮﺭﺍﺕ ﺍﺻﻠﻰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﻮﺩ‪ .‬ﻭﱃ ﺑﻪ ﻫﺮ ﺗﻘﺪﻳﺮ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺗﻮﺭﺍﺕ‬
‫ﺍﺻﻠﻰ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﮔﻨﺠﺎﻧﺪﻩ ﺷﺪ‪ ،‬ﻻﺑﺪ‪ ‬ﺑﻌﻀﻰ ﺍﺯ ﺍﹶﻟﻮﺍﺡ ﺁﻥ ﺭﺍ ﻳﺎﻓﺘﻪ ﻭ ﻳﺎ ﺍﺯ ﺍﻳﻦ ﻭ ﺁﻥ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩ‪.‬‬
‫ﻣﺴﺘﺮ ﻫﺎﻛﺲ ﺁﻣﺮﻳﻜﺎﺋﻰ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﺯﻳﺮ ﻟﻐﺖ ﻋﺰ‪ ‬ﺭﺍ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﻭ ﻛﺎﻫﻦ ﻭ ﻫﺎﺩﻯ ﻣﻌﺮﻭﻑ ﻋﱪﺍﻧﻴﺎﻥ ﻭ ﻛﺎﺗﺐ ﻣﺎﻫﺮ ﺷﺮﻳﻌﺖ ﻭ ﺷﺨﺼﻰ ﻋﺎﱂ ﻭ ﻗﺎﺩﺭ ﻭ ﺍﻣﻴﲎ ﺑﻮﺩ‪ ...‬ﺍﻭ ﺍﺯ‬
‫ﺍﺭﺩﺷﲑ ﺩﺭﺍﺯ ﺩﺳﺖ ﺍﻣﺪﺍﺩ ﻭ ﺍﻋﺎﻧﺖﻫﺎﻯ ﻻﺯﻡ ﺭﺍ ﮔﺮﻓﺖ ﻭ ‪ ٤٥٧‬ﻗﺒﻞ ﺍﺯ ﻣﺴﻴﺢ ﺑﻪ ﺳﺮﻛﺮﺩﮔﻰ ﲨﺎﻋﺖ ﺑﺰﺭﮔﻰ ﺍﺯ ﺍﺳﲑﺍﻥ ﺑﻪ ﺍﹸﻭﺭﺷﻠﻴﻢ ﺑﺮﮔﺸﺖ ﻭ ﻋﻤﻮﻣﹰﺎ ﻣﻌﺘﻘﺪﺍﻧﺪ‪ ...‬ﲤﺎﻣﻰ ﻛﺘﺐ ﻋﻬﺪ‬
‫ﻋﺘﻴﻖ ﺭﺍ ﻛﻪ ﺣﺎﻝ ﻗﺎﻧﻮﻥ ﻣﺎ ﻣﻰﺑﺎﺷﺪ ﲨﻊ ﺁﻭﺭﺭﻯ ﻭ ﺗﺼﺤﻴﺢ ﻓﺮﻣﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﺍﺳﺖ ﺍﻗﺮﺍﺭ ﻣﺴﺘﺮ ﻫﺎﻛﺲ ﻛﻪ ﺩﺭ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺑﺶ ﻣﺪ‪‬ﺎ ﺯﲪﺖ ﻛﺸﻴﺪﻩ ﺍﺳﺖ ﻭ ﻗﻮﻝ ﻭﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺮﺍﻯ ﻣﺎ ﺳ‪‬ﻨ‪‬ﺪ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻣﻘﺪﻣﻪ ﳘﺎﻥ ﻛﺘﺎﺏ ﮔﻮﻳﺪ‪ :‬ﻛﺘﺎﺏ ﻣﻘﺪﺱ )ﺗﻮﺭﺍﺕ‬
‫ﻓﻌﻠﻰ( ﺗﻮﺳﻂ ‪ ٣٩‬ﻧﻔﺮ ﺩﺭ ﻣﺪﺕ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﺗﺄﻟﻴﻒ ﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﺗﺄﻟﻴﻒ ﺁﻗﺎﻯ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺑﻼﻏﻰ ﲝﺚ ﺟﺎﻣﻌﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺁﻣﺪﻩ ﻭ ﺿﻤﻨﹰﺎ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺳﺮﺍﳒﺎﻡ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﻗﻄﻌﻰ ﺑﺪﺳﺖ ﺁﻣﺪ ﻛﻪ ﺗﻮﺭﺍﺕ ﻛﻨﻮﱏ ﺗﺄﻟﻴﻒ ﺷﺨﺺ‬
‫ﻣﻌﻴ‪‬ﲎ ﻧﻴﺴﺖ ﻭ ﺍﺳﻔﺎﺭ ﻗﺎﻧﻮﱏ ﺁﻥ ﺩﺭ ﺗﺎﺭﻳﺦﻫﺎ ﻭ ﺯﻣﺎﻥﻫﺎﻯ ﳐﺘﻠﻒ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻒ ﺳِﻔﺮ ﺧﺮﻭﺝ ﻗﺮﻥ ‪‬ﻢ ﻭ ﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻒ ﺳِﻔﺮ ﺗﺜﻨﻴﻪ ﻗﺮﻥ ﻫﺸﺘﻢ ﻭ ﻫﻔﺘﻢ ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺍﺳﺖ ﻭ‬
‫ﺳِﻔﺮ ﺍﹶﺣﺒﺎﺭ ﭘﺲ ﺍﺯ ﺳﺎﻝ ‪ ٥١٦‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪...‬‬
‫ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺑﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺣﱴ ﺍِﺳﻔﺎﺭ ﲬﺴﻪ ﺭﺍ ﻫﻢ ﻋ‪‬ﺰ ﺭﺍ ﻧﻨﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺻﺤ‪‬ﻒ ‪:‬‬
‫‪‬‬
‫ﺑﻪ ﺿﻢ‪) ‬ﺹ‪،‬ﺡ( ﲨﻊ ﺻﺤﻴﻔﻪ ﻭ ﺁﻥ ﭼﻴﺰ ﮔﺸﺘﺮﺩﻩ ﺍﺳﺖ ﻣﺜﻞ ﺻﺤﻴﻔﻪ ﺻﻮﺭﺕ ﮔﺴﺘﺮﺩﻩ ﺍﺳﺖ ﻣﺜﻞ ﺻﺤﻴﻔﻪ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﻭ ﻧﻴﺰ ﺻﺤﻴﻔﻪﺍﻯ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻰﻧﻮﻳﺴﺪ )ﺍﻏﻠﺐ(‪].‬ﳒﻢ‪،[٣٦:‬‬
‫]ﺗﻜﻮﻳﺮ‪] ،[١٠:‬ﺍﻋﻠﻰ‪] ،[١٩-١٨:‬ﺑﻴ‪‬ﻨﺔ‪.[٢:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺻﺤﻒ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻧﺎﻣﻪﻫﺎ ﻭ ﻛﺘﺐﻫﺎﻯ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﻧﺎﻣﻪﻫﺎﻯ ﺍﻋﻤﺎﻝ ﺍﺳﺖ‪ .‬ﺻﺤﻒ ‪ ٨‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‪ .‬ﺻﺤﺎﺋﻒ ﻛﻪ ﲨﻊ ﺩﻳﮕﺮ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ‬
‫ﺍﺳﺖ ‪.‬‬
‫ﻧﺎﻡ ﮐﺘﺎﺏ ﺻﺤﻒ ﺑﺮﺍﯼ ﺣﻀﺮﺕ ﻧﻮﺡ)ﻉ( ﻭ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ)ﻉ( ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺯﺑﻮﺭ ‪:‬‬
‫ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻥ ﻧﺎﻡ ﻛﺘﺎﺏ ﺩﺍﻭﺩ)ﻉ( ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪] .[١٠٥:‬ﻧﺴﺎﺀ‪] .[١٦٣:‬ﺍﺳﺮﺍﺀ‪.[٥٥:‬‬
‫ﺑﻪ ﻗﺮﻳﻨﻪ ﺩﻭ ﺁﻳﻪ ﺑﻌﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺯﺑﻮﺭ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻛﺘﺎﺏ ﺩﺍﻭﺩ ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺑﺮﺍﻯ ﻋﻬﺪ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﻣﻴﺎﻥ ﻛﺘﺐ ﺗﻮﺭﺍﺕ ﻛﺘﺎﰉ ﺑﻪ ﻧﺎﻡ ﻣﺰﺍﻣﲑ ﻳﺎ ﺯﺑﻮﺭ ﺩﺍﻭﺩ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻛﻪ ﲨﻌﺎﹰ ﺻﺪﻭ ﭘﻨﺠﺎﻩ ﻣﺰﻣﻮﺭ ﺍﺳﺖ ﻭ ﻳﻬﻮﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺍﻭﺩ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻭﱃ ﻣﻼﺣﻈﻪ ﻣﻀﺎﻣﲔ ﺁﻥ ﻧﺸﺎﻥ‬
‫ﻣﻰﺩﻫﺪ ﻛﻪ ﳘﻪﺍﺵ ﺍﺯ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﻧﻴﺴﺖ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﳏﻘﻘﲔ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻼﹰ ﻧﻮﻳﺴﻨﺪﻩ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﲢﺖ ﻛﻠﻤﻪ »ﻣﺰﺍﻣﲑ«ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﺘﺎﺏ ﻣﺰﺍﻣﲑ ﺑﻪ ﭘﻨﺞ ﻗﺴﻤﺖ ﻣﻨﻘﺴﻢ ﻭ ﺩﺭ ﺁﺧﺮ ﻫﺮ ﻗﺴﻤﱴ ﻟﻔﻆ ﺁﻣﲔ ﻣﻜﺮ‪‬ﺭ ﮔﺸﺘﻪ ﻭ ﺍﻏﻠﺐ‬
‫ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﺍﻳﻦ ﻟﻔﻆ ﺭﺍ ﲨﻊ ﻛﻨﻨﺪﮔﺎﻥ ﻛﺘﺎﺏ ﺩﺭ ﺁﺧﺮ ﻫﺮ ﻛﺘﺎﺏ ﺍﻓﺰﻭﺩﻩﺍﻧﺪ‪ ...‬ﺧﻼﺻﻪ ﻛﺘﺎﺏ ﺍﻭﻝ ﺩﺍﺭﺍﻯ ‪ ٤١‬ﻣﺰﻣﻮﺭ ﺍﺳﺖ ﻛﻪ ‪ ٣٧‬ﺍﺯ ﺁ‪‬ﺎ ﻣﻨﺴﻮﺏ ﺑﻪ ﺩﺍﻭﺩ ﻭ ﭼﻬﺎﺭ ﺗﺎ ﻛﻪ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ‬
‫ﻭ ﺩﻫﻢ ﻭ ﺳﻰ ﻭ ﺳﻮ‪‬ﻡ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﻪ ﻣﺆﻟﻔﺎﻥ ﻧﺎ ﻣﻌﻠﻮﻡ ﻣﻨﺴﻮﺏ ﺍﺳﺖ‪.‬‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺳﺨﻦ ﺍﻳﻦ ﻣﺆﻟﻒ ﺩﺭﺑﺎﺭﻩ ﻗﺴﻤﺘﻬﺎﻯ ﺩﻳﮕﺮ ﺯﺑﻮﺭ ﺩﺍﻧﺸﻤﻨﺪ ﳏﺘﺮﻡ ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﻧﻴﺰ ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺎﱏ ﻋﺎﱃ ﺩﺍﺭﺩ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭﺑﺎﺭﻩ ﺯﺑﻮﺭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﭽﻪ ﻧﻘﻞ ﺷﺪ ﻣﻄﻠﱮ ﻧﮕﻔﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻗﺮﺁﻥ = ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﻧﺪﻥ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭﻯ ﻣﺮﺍﺩ ﺍﺳﺖ ﻣﺜﻞ ]ﻗﻴﺎﻣﺔ‪ .[١٧-١٨:‬ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ‬
‫ﻓﺮﻗﺎﻥ ﻭ ﺭﺟﺤﺎﻥ ﻭ ﻫﺮ ﺩﻭ ﺿﻤﲑ ﺭﺍﺟﻊ ﺑﻪ ﻭﺣﻰ ﺍﻧﺪ ﻳﻌﲎ ﺩﺭ ﻗﺮﺁﻥ ﻋﺠﻠﻪ ﻧﻜﻦ ﺯﻳﺮﺍ ﲨﻊ ﻛﺮﺩﻥ ﺁﻧﭽﻪ ﻭﺣﻰ ﻣﻰﻛﻨﻴﻢ ﻭ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺑﺮﻋﻬﺪﻩ ﻣﺎﺳﺖ‪ ...‬ﻭ ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺧﻮﺍﻧﺪﱘ ﺍﺯ‬
‫ﺧﻮﺍﻧﺪﻧﺶ ﭘﲑﻭﻯ ﻛﻦ ﻭ ﲞﻮﺍﻥ‪.‬‬
‫ﺳﭙﺲ ﻗﺮﺁﻥ ﻋ‪‬ﻠﹶﻢ ﺍﺳﺖ ﺑﻪ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﻛﻪ ﺑﺮ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ«ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺁﻧﻜﻪ ﺧﻮﺍﻧﺪﱏ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺼﺪﺭﺍﺯ ﺑﺮﺍﻯ ﻣﻔﻌﻮﻝ)ﻣﻘﺮﻭ( ﺍﺳﺖ‪ ،‬ﻗﺮﺁﻥ‬
‫ﻛﺘﺎﰉ ﺍﺳﺖ ﺧﻮﺍﻧﺪﱏ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﺩﺭ ﻣﻌﺎﱏ ﺍﺵ ﺩﻗﺖ ﻭ ﺗﺪﺑﺮ ﳕﻮﺩ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﳘﺎﻥ ﺧﻮﺍﻧﺪﻥ ﺳﺒﺐ ﺗﺴﻤﻴﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻋﻈﻴﻢ ﺑﻪ ﺍﻳﻦ ﻧﺎﻡ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺧﻮﺩ ﻗﺮﺁﻥ ﺑﻪ‬
‫ﻼ ﺍﳘﻴﺖ ﻣﻰﺩﻫﺪ ]ﳕﻞ‪] .[٩٢:‬ﻣﺰ‪‬ﻣﻞ‪] .[٤:‬ﻣﺰ‪‬ﻣﻞ‪.[٢٠:‬‬
‫ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﻛﺎﻣ ﹰ‬
‫ﺑﻌﻀﻰﻫﺎ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻛﻪ ﺍﺻﻞ ﻗﺮﺀ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﮕﻮﻳﻨﺪ ﻛﻪ‪ :‬ﺁﻥ ﻣﺼﺪﺭ ﺍﺯ ﺑﺮﺍﻯ ﻓﺎﻋﻞ ﺍﺳﺖ ﻗﺮﺁﻥ ﻳﻌﲎ ﺟﺎﻣﻊ ﺣﻘﺎﺋﻖ‬
‫ﻭ ﻓﺮﻣﻮﺩﻩﻫﺎﻯ ﺍﳍﻰ‪ .‬ﻭﱃ ﺑﺎ ﻣﻼﺣﻈﻪ ﺁﻧﭽﻪ ﮔﺬﺷﺖ ﻣﻌﻨﺎﻯ ﺍﻭﻝ ﻣﻘﺒﻮﻟﺘﺮ ﺑﻠﻜﻪ ﻣﻨﺤﺼﺮﺑﻔﺮﺩ ﺍﺳﺖ‪ .‬ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻭﺻﺎﻑ ﻗﺮﺁﻥ‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﺍﻭﺻﺎﰱ ﺑﺮﺍﻯ ﻗﺮﺁﻥ ﺫﻛﺮ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺒﲔ ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﳍﻰ ﺍﺳﺖ ﻭ ﻣﻮﻗﻌﻴﺖ ﻭ ﻋﻈﻤﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻭﺍﺿﺢ ﻣﺘﺠﻠﻰ ﻣﻰﺳﺎﺯﺩ ﺍﺯ ﻗﺒﻴﻞ‪:‬‬
‫‪] -٦‬ﺍﺳﺮﺍﺀ‪.[٨٢:‬‬ ‫‪] -٥‬ﺍﺳﺮﺍﺀ‪.[٩:‬‬ ‫‪] -٤‬ﺣﺠﺮ‪.[٨٧:‬‬ ‫‪] -٣‬ﺣﺠﺮ‪.[١:‬‬ ‫‪] -٢‬ﺑﻘﺮﻩ‪.[١٨٥:‬‬ ‫‪] -١‬ﺑﻘﺮﻩ‪.[٢:‬‬
‫‪] -١٣‬ﻓﺼ‪‬ﻠﺖ‪.[٤١:‬‬ ‫‪] -١١‬ﺗﻜﻮﻳﺮ‪] -١٢ .[٢٧:‬ﳓﻞ‪.[٨٩:‬‬ ‫‪] -٩‬ﻭﺍﻗﻌﺔ‪] -١٠ .[٧٧:‬ﻓﺼ‪‬ﻠﺖ‪.[٤٢:‬‬ ‫‪] -٨‬ﺑﺮﻭﺝ‪.[٢١:‬‬ ‫‪] -٧‬ﻳﺲ‪.[٢:‬‬
‫ﺍﻳﻨﻬﺎ ﳕﻮﻧﻪﺍﻯ ﺍﺯ ﺍﻭﺻﺎﻑ ﲪﻴﺪﻩ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁ‪‬ﺎ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺳﺒﺐ ﺳﻌﺎﺩﺕ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ ﻭ ﺭﺷﺤﻪﺍﻯ ﺍﺯ ﺭﲪﺖ ﻭﺍﺳﻌﻪ ﺧﺪﺍ ﺑﺮ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﻓﺮﺍﮔﺮﻓﱳ ﻭ ﻋﻤﻞ ﺑﻪ ﺁﻥ ﺁﻧﭽﻪ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺳﻌﻰ ﻛﻨﻨﺪ ﺗﺎ ﺳﻌﺎﺩﺕ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ ﻳﺎﺑﻨﺪ‪.‬‬
‫ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ‬
‫ﻣﻌﲎ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺸﺮ ﺍﺯ ﺁﻭﺭﺩﻥ ﻧﻈﲑ ﺁﻥ ﻋﺎﺟﺰ ﻭ ﻧﺎﺗﻮﺍﻥ ﺍﺳﺖ‪ ،‬ﻗﺮﺁﻥ ﺍﺯ ﺍﻭﻝ ﻧﺰﻭﻝ ﭘﻴﻮﺳﺘﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻳﺎﺩﺁﻭﺭﻱ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﺸﺮ ﺍﺯ ﺁﻭﺭﺩﻥ ﻧﻈﲑ ﻣﻦ‬
‫ﻧﺎﺗﻮﺍﻥ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﻋﺎﺟﺰ ﻧﻴﺴﺖ ﻳﻚ ﺳﻮﺭﻩ ﻣﺎﻧﻨﺪ ﻣﺮﺍ ﺑﻴﺎﻭﺭﺩ ﺍﻳﻦ ﺣﺮﻳﻒ ﻃﻠﱮ ﻗﺮﺁﻥ ﻭ ﺁﻥ ﺯﺑﻮﱏ ﺍﻫﻞ ﺳﺨﻦ ﻭ ﺧﺎﺻﻪ ﻓﺼﺤﺎﻯ ﻋﺮﺏ ﺩﻟﻴﻞ ﺑﺎﺭﺯ ﺍﻋﺠﺎﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪] -١‬ﺍﺳﺮﺍﺀ‪ .[٨٨:‬ﺑﮕﻮ ﺍﮔﺮ ﺍﻧﺲ ﻭ ﺟﻦ ﲨﻊ ﺷﻮﻧﺪ ﻛﻪ ﻧﻈﲑ ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ ﳕﻰﺗﻮﺍﻧﻨﺪ ﻫﺮﭼﻨﺪ ﺑﺎ ﳘﺪﻳﮕﺮ ﳘﻜﺎﺭﻯ ﻛﻨﻨﺪ‪.‬‬
‫‪] -٢‬ﻃﻮﺭ‪.[٣٤:‬‬
‫‪] -٣‬ﺑﻘﺮﻩ‪.[٢٣-٢٢:‬‬
‫ﺁﻳﻪ ﺩﺭ ﻣﻘﺎﻡ ﺗﻌﺠﻴﺰ ﺍﻧﺴﺎﻥ ﺣﱴ ﺍﺯ ﺁﻭﺭﺩﻥ ﻳﻚ ﺳﻮﺭﻩ ﺍﺳﺖ ﻭ ﺑﺎ ﻧﻔﻰ ﺍﺑﺪﻯ ﻣﻰﮔﻮﻳﺪ » ‪‬ﻭﹶﻟ ‪‬ﻦ ﺗ‪‬ﻔﹾﻌ‪ ‬ﻠﹸﻮﺍ« ﻭ ﻫﺮﮔﺰ ﳕﻰﺗﻮﺍﻧﻴﺪ ﺁﻥ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﺍﻳﻦ ﻛﺎﺭ ﺍﻣﻜﺎﻥ ﳔﻮﺍﻫﺪ‬
‫ﺩﺍﺷﺖ ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﻳﻮﻧﺲ‪ .[٣٨:‬ﺩﺭ ﻣﻘﺎﻡ ﺗﻌﺠﻴﺰ ﺍﺳﺖ‪.‬‬
‫‪] -٤‬ﻫﻮﺩ‪ .[١٤-١٣:‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺻﺤﺒﺖ ﺍﺯ ﺁﻭﺭﺩﻥ ﺩﻩ ﺳﻮﺭﻩ ﺍﺳﺖ ﻭ ﲨﻠﻪ »ﺍﹶﻧ‪‬ﻤﺎ ﹸﺍ‪‬ﻧ ِﺰ ﹶﻝ ِﺑ ِﻌ ﹾﻠ ِﻢ ﺍﻟ ﻠﱠ ِﻪ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﺪﺍ ﻋﻠﻢ ﻗﺮﺁﻥ ﺳﺎﺯﻯ ﺭﺍ ﺑﻪ ﺑﺸﺮ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﻪ ﺍﻭﻝ ﺩﺭ ﻣﻘﺎﻡ ﺗﻌﺠﻴﺰ ﺷﺎﻣﻞ ﻳﻚ ﺁﻳﻪ ﻫﻢ ﻣﻰﺷﻮﺩ ﺯﻳﺮﺍ ﻛﻠﻤﻪ ﻗﺮﺁﻥ ﺑﻪ ﳘﻪ ﻗﺮﺁﻥ ﻭ ﺑﻪ ﺍﺑﻌﺎﺽ ﺁﻥ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ ،‬ﻭ ﺁﻳﻪ ﺍﻭﻝ ﺍﺯ ﺁﻳﺎﺕ ﻣﻜﻰ ﺍﺳﺖ‪ ،‬ﺁﻧﻮﻗﺖ ﳘﻪ ﻗﺮﺁﻥ ﻧـﺎﺯﻝ‬
‫ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﻭﱃ ﺑﺎﺯ ﻓﺮﻣﻮﺩﻩ »ﻫﺬﹶﺍ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁﻥ« ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻨﻈﻮﺭ ﻗﺮﺁﻥ ﺍﺯ ﻣﺒﺎﺭﺯﻩﻃﻠﱮ ﳎﻤﻮﻉ ﻗﺮﺁﻥ ﻳﺎ ﭼﻨﺪ ﺳﻮﺭﻩ ﻭ ﻳﺎ ﻳﻚ ﺳﻮﺭﻩ ﻳﺎ ﭼﻨﺪ ﺁﻳﻪ ﺍﺳﺖ ﻧﻪ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﻼ ﻭ ﺩﺭ ﻗﺮﺁﻥ » ﹶﻓﺄﹾﺗ‪‬ﻮﺍ ﺑِﺂ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ِﻣ ﹾﺜ ِﻠ ِﻪ« ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻓﺮﺩ ﻓﺮﺩ ﺁﻳﺎﺕ ﻣﺜﻞ »ِﺍﻧ‪ ‬ﻪ ﹶﻓﻜﱠ ‪‬ﺮ ‪‬ﻭ ﹶﻗﺪ‪ ‬ﺭ« ﻣﺜ ﹰ‬
‫ﻭﺟﻮﻩ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ‬
‫ﺩﺭﺑﺎﺭﻩ ﺟﻬﺎﺕ ﺍﻋﺠﺎﺯ ﻗﺮﺁﻥ ﻛﻪ ﺍﺟﺘﻤﺎﻉ ﺁ‪‬ﺎ ﺑﺸﺮ ﺭﺍ ﺍﺯ ﺁﻭﺭﺩﻥ ﻣﺜﻞ ﺁﻥ ﻋﺎﺟﺰ ﻛﺮﺩﻩ ﺩﺭ ﺍﳌﻨﺎﺭ ﻭﺟﻮﻩ ﺯﻳﺮ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪:‬‬
‫ﻼ ﺑﺪﻳﻊ ﻭ ﰉ ﺳﺎﺑﻘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -١‬ﺍﺷﺘﻤﺎﻝ ﻗﺮﺁﻥ ﺑﺮ ﻧﻈﻢ ﻭ ﻭﺯﻥ ﻋﺠﻴﺐ ﻭ ﺍﺳﻠﻮﰉ ﻛﻪ ﻏﲑ ﺍﺯ ﺍﺳﻠﻮﺏ ﺑﻠﻐﺎﺀ ﻭ ﻓﺼﺤﺎﺳﺖ ﺍﺳﻠﻮﰉ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻌﻤﻮﻝ ﻧﺒﻮﺩ ﻭ ﻛﺎﻣ ﹰ‬
‫‪ -٢‬ﺑﻼﻏﺖ ﻗﺮﺁﻥ ﻛﻪ ﺑﻼﻏﺖ ﻭ ﻓﺼﺎﺣﺖ ﺳﺨﻦ ﺳﺮﺍﻳﺎﻥ ﻫﻴﭻ ﻭﻗﺖ ﺑﻪ ﺑﻼﻏﺖ ﺁﻥ ﻧﺮﺳﻴﺪ ﻭﺍﺣﺪﻯ ﺍﺯ ﺍﻫﻞ ﺑﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺷﻚ ﻧﻜﺮﺩﻧﺪ‪) .‬ﻗﺮﺁﻥ ﺑﺎ ﺑﻼﻏﱴ ﺍﻟﻘﺎﺀ ﻣﻄﻠـﺐ‬
‫ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺍﻟﻘﺎﺀ ﻣﻄﻠﺐ ﺑﺎ ﺁﻥ ﺑﻴﺎﻥ ﻋﺎﺟﺰ ﺍﻧﺪ(‪.‬‬
‫‪ -٣‬ﺍﺷﺘﻤﺎﻝ ﻗﺮﺁﻥ ﺑﺮ ﺍﺧﺒﺎﺭ ﻏﻴﱮ ﻧﺴﺒﺖ ﺑﻪ ﮔﺬﺷﺘﮕﺎﻥ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﻨﺪﻩ‪ .‬ﻣﺜﻞ ﺧﱪ ﺍﺯ ﻏﻠﺒﻪ ﺭﻭﻡ ﺑﺮ ﻓﺎﺭﺱ ﻛﻪ ﺑﻌﺪﹰﺍ ﲢﻘﻖ ﻳﺎﻓﺖ ﺍﺧﺒﺎﺭ ﺍﺯ ﻭﺿﻊ ﻭ ﺁﻳﻨﺪﻩ ﻣﻨﺎﻓﻘﺎﻥ ﻛﻪ ﻣﻮ ﺑﻪ ﻣﻮ‬
‫ﺟﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﮔﺮﻓﺖ‪.‬‬
‫‪ -٤‬ﺳﻼﻣﺖ ﻗﺮﺁﻥ ﺍﺯ ﺍﺧﺘﻼﻑ ﻭ ﺗﻌﺎﺭﺽ ﻭ ﺗﻨﺎﻗﺾ ﺩﺭ ﻃﻮﻝ ﻣﺪﺕ ‪ ٢٣‬ﺳﺎﻝ‪] .‬ﻧﺴﺎﺀ‪) .[٨٢:‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ(‪.‬‬
 ‫‪ -٥‬ﺍﺷﺘﻤﺎﻝ ﻗﺮﺁﻥ ﺑﺮ ﻋﻠﻮﻡ ﺍﳍﻴﻪ ﻭ ﻋﻘﺎﺋﺪ ﺩﻳﻨﻴﻪ‪ ،‬ﻭ ﺍﺣﻜﺎﻡ ﻭ ﻓﻀﺎﺋﻞ ﻭ ﺍﺧﻼﻕ ﻭ ﻗﻮﺍﻋﺪ ﺳﻴﺎﺳﻰ ﻭ ﻣﺪﱏ‪.‬‬
‫‪ -٦‬ﺍﻳﻨﻜﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﮔﻔﺘﻪﻫﺎﻯ ﻗﺮﺁﻥ ﻗﺎﺑﻞ ﻧﻘﺾ ﻭ ﺍﺑﻄﺎﻝ ﻧﻴﺴﺖ ﻭ ﻫﺮﭼﻪ ﮔﻔﺘﻪ ﳘﻴﺸﻪ ﺣﻖ ﻭ ﺻﺪﻕ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺽ ﮐﺎﻧ‪‬ﺘﺎﺭ‪‬ﺗﻘ ﹰﺎ ﻓﹶﻔﹶﺘ‪‬ﻘﻨﺎﻫ‪‬ﻤﺎ ‪‬ﻭ ﺟ‪‬ﻌ‪‬ﻠﻨﺎ ِﻣ ‪‬ﻦ ﺍﳌﺎ ِﺀ ﱡﮐ ﹶﻞ‬
‫ﺕ ﻭ‪‬ﺍﻻﹶﺭ ‪‬‬
‫ﺢ ‪ -‬ﹶﺍﻥﱠ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﺡ ﻟﹶﻮﺍ ِﻗ ‪‬‬
‫‪ -٧‬ﺩﺭ ﻗﺮﺁﻥ ﻣﺴﺎﺋﻠﻰ ﻣﻄﺮﺡ ﻭ ﲢﻘﻴﻖ ﺷﺪﻩ ﻛﻪ ﺑﺮ ﺑﺸﺮ ﺁﻥ ﺭﻭﺯ ﳎﻬﻮﻝ ﺑﻮﺩ ﻣﺜﻞ » ‪‬ﻭ ﺍﹶﺭﺳ‪‬ﻠﻨ‪‬ﺎ ﺍﻟ ِﺮّﻳﺎ ‪‬‬
‫ﲔ« ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ )ﺍﳌﻨﺎﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٣‬ﺑﻘﺮﻩ ﺑﻪ ﺍﺧﺘﺼﺎﺭ(‪.‬‬
‫ﺷ‪‬ﻲ ٍﺀ ‪‬ﺣﻲ‪ - ‬ﹸﺛﻢ‪ ‬ﺍﺳ‪‬ﺘﻮﻱ ﺍِﻟﹶﻲ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ‪‬ﻭ ِﻫ ‪‬ﻲ ﺩ‪‬ﺧﺎﻥﹲ ‪ -‬ﻭ ﻣِﻦ ﹸﮐﻞﱢ ﺷ‪‬ﻲ ٍﺀ ﺧ‪‬ﻠﹶﻘﻨﺎ ﺯ‪‬ﻭ ‪‬ﺟ ِ‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻭﺟﻮﻩ ﮔﺬﺷﺘﻪ ﻭﺟﻪ ﺩﻭﻡ‪ ،‬ﺳﻮﻡ‪ ،‬ﭼﻬﺎﺭﻡ‪ ،‬ﻭ ﭘﻨﺠﻢ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻣﺸﺮﻭﺡ ﺫﻛﺮ ﻭ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﺪ ﻭ ﻭﺟﻪ ﺩﻳﮕﺮﻯ ﻣﻰﺍﻓﺰﺍﻳﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺁﻭﺭﺩﻥ ﭼﻨﲔ ﻗﺮﺁﱏ ﺍﺯ ﻛﺴﻰ ﻛﻪ‬
‫ﺩﺭﺱ ﳔﻮﺍﻧﺪﻩ ﻭ ﻣﻌﻠﻢ ﻧﺪﻳﺪﻩ ﻏﲑ ﳑﻜﻦ ﺍﺳﺖ‪ .‬ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﺩﺭ ﲝﺎﺭ ﺝ ‪ ١٧‬ﺻﻔﺤﻪ ‪ ١٥٩‬ﺑﻪ ﺑﻌﺪ ﺍﻗﻮﺍﻝ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﻃﻮﺭ ﻣﺒﺴﻮﻁ ﲨﻊ ﻛﺮﺩﻩ ﺍﺳﺖ‬
‫***‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻼﺻﻪ ﺁﻧﭽﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﺩﺭ ﻭﺟﻪ ﺍﻋﺠﺎﺯ ﮔﻔﺘﻪ ﺷﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﳎﻤﻮﻋ ﹰﺎ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻭ ﺑﺸﺮ ﺍﺯ ﺁﻭﺭﺩﻥ ﻣﺜﻞ ﺁﻥ ﻧﺎﺗﻮﺍﻥ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻗﺎﺑﻞ ﻗﺒﻮﻝ‬
‫ﻼ ﻧﻘﻞ ﺷﺪ ﺁﻭﺭﺩﻥ ﻧﻈﲑ ﻗﺮﺁﻥ ﺍﺯ ﺑﺸﺮ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ‪.‬‬
‫ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﺎ ﻣﻼﺣﻈﻪ ﻭﺟﻮﻫﻰ ﻛﻪ ﳎﻤ ﹰ‬
‫ﻭﱃ ﻗﺮﺁﻥ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﲤﺎﻡ ﺁﻥ ﺍﻋﺠﺎﺯ ﺍﺳﺖ ﻭ ﻣﺒﺎﺭﺯﻃﻠﱮ ﻛﺮﺩﻩ ﻧﺴﺒﺖ ﺑﻪ ﺩﻩ ﺳﻮﺭﻩ )ﺑﻌﺸﺮ ﺳﻮﺭ( ﻭ ﺣﱴ ﺑﻪ ﻳﻚ ﺳﻮﺭﻩ ﻧﻴﺰ ﻣﺒﺎﺭﺯﻃﻠﱮ ﻛﺮﺩﻩ ﺍﺳﺖ » ﹶﻓﺄﹾﺗ‪‬ﻮﺍ ِﺑﺴ‪‬ﻮ ‪‬ﺭ ٍﺓ ِﻣﹾﺜ ِﻠ ِﻪ«‬
‫ﺍﻣﺎ ﻭﺟﻮﻫﻰ ﻛﻪ ﺍﺯ ﺍﳌﻨﺎﺭ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﺷﺪ ﳘﻪ ﺭﺍ ﺩﺭ ﺳﻮﺭﻩ ﻛﻮﺛﺮ ﻣﺜﻼ ﳕﻰﺗﻮﺍﻥ ﻳﺎﻓﺖ ﺑﺎ ﺁﻧﻜﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻫﻢ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺧﻮﺩ ﻗﺮﺁﻥ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻭﺟﻮﻩ ﻋﻤﺪﻩ ﺍﻋﺠﺎﺯ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ ﻳﻜﻰ ﺗﺮﻛﻴﺐ ﺁﻧﮕﻮﻧﻪ ﺍﻟﻔﺎﻅ ﺑﺎ ﺣﻔﻆ ﺁﻧﮕﻮﻧﻪ ﻣﻌﺎﱏ‪ .‬ﺩﻳﮕﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ ﺩﺭ ﺁﻥ‪ .‬ﺍﻳﻨﻚ ﺍﻳﻦ ﺩﻭ‬
‫ﻭﺟﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫‪ -١‬ﻣﺎ ﺩﺭ ﺁﻭﺭﺩﻥ ﻧﻈﲑ ﻗﺮﺁﻥ ﺍﮔﺮ ﻧﻈﻢ ﻭ ﺍﺳﻠﻮﺏ ﺍﻟﻔﺎﻅ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻭ ﲞﻮﺍﻫﻴﻢ ﺍﻟﻔﺎﻇﻰ ﺩﺭ ﻧﻈﻢ ﻭ ﺗﺮﺗﻴﺐ ﻗﺮﺁﻥ ﺑﺴﺎﺯﱘ ﻣﻌﺎﱏ ﺍﺯ ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺭﻓﺖ ﻳﻌﲎ ﻣﻌﺎﱏ ﺧﻴﻠﻰ‬
‫ﺳﺒﻚ ﻭ ﺧﻨﺪﻩ ﺁﻭﺭ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﮔﺮ ﻣﻌﺎﱏ ﺧﻮﺏ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﺍﻟﻔﺎﻅ ﺭﺍ ﺩﺭ ﺍﺳﻠﻮﺏ ﻗﺮﺁﻥ ﻧﺘﻮﺍﻧﻴﻢ ﲨﻊ ﻛﺮﺩ‪.‬‬
‫ﻣﺜﻼ ﺍﺯ ﻣﺴﻴﻠﻤﻪ ﻛﺬﺍﺏ ﻟﻌﻨﻪ ﺍﻟﻠﱠﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ ﺝ ‪ ٢‬ﺹ ‪ ٢٤٤‬ﻭ ﺳﻔﻴﻨﺔﺍﻟﺒﺤﺎﺭ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺳﻮﺭﻩ ﻣﺮﺳﻼﺕ ﻭ ﺫﺍﺭﻳﺎﺕ ﮔﻔﺖ‪» :‬ﻭ ﺍﳌﺒﺪﻳﺎﺕ ﺯﺭﻋﹰﺎ‪ .‬ﻭ ﳊﺎﺻﺪﺍﺕ‬
‫ﺣﺼﺪﹰﺍ‪ .‬ﻭ ﺍﻟﺬﺍﺭﻳﺎﺕ ﻗﺤﻤ ﹰﺎ‪ .‬ﻭ ﺍﻟﻄﺎﺣﻨﺎﺕ ﻃﺤﻨ ﹰﺎ‪ .‬ﻭ ﺍﳋﺎﺑﺰﺍﺕ ﺧﺒﺰﹰﺍ‪ .‬ﻭ ﺍﻟﺜﺎﺭﺩﺍﺕ ﺛﺮﺩﹰﺍ‪ .‬ﻭ ﺍﻟﻼﻗﻤﺎﺕ ﻟﻘﻤ ﹰﺎ‪...‬‬
‫ﺍﻳﻦ ﻓﺮﻭﻣﺎﻳﻪ ﺑﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﺳﺒﻚ ﻗﺮﺁﻥ ﺍﻟﻔﺎﻇﻰ ﭼﻨﺪ ﻗﺎﻟﺐ ﺯﺩﻩ ﻭﱃ ﻣﻌﲎ ﺁ‪‬ﺎ ﭼﻨﲔ ﺩﺭﺁﻣﺪﻩ‪ :‬ﻗﺴﻢ ﺑﻪ ﺁﺷﻜﺎﺭﻛﻨﻨﺪﮔﺎﻥ ﻛﺸﺖ‪ ،‬ﻗﺴﻢ ﺑﻪ ﺩﺭﻭﮔﺮﺍﻥ‪ ،‬ﻗﺴﻢ ﺑﻪ ﭘﺎﺷﻨﺪﮔﺎﻥ ﮔﻨﺪﻡ‪ ،‬ﻗﺴﻢ ﺑﻪ‬
‫ﺁﺭﺩ ﻛﻨﻨﺪﮔﺎﻥ‪ ،‬ﻗﺴﻢ ﺑﻪ ﻧﺎﻧﻮﺍﻫﺎ‪ ،‬ﻗﺴﻢ ﺑﻪ ﺁﺑﮕﻮﺷﺖ ﭘﺰﺍﻥ‪ ،‬ﻗﺴﻢ ﺑﻪ ﺁﻧﺎﻧﻜﻪ ﻟﻘﻤﻪ ﺑﺮ ﺩﻫﺎﻥ ﻣﻰﮔﺬﺍﺭﻧﺪ‪...‬‬
‫ﺩﺭ ﺗﻨﻈﻴﻢ ﺍﻟﻔﺎﻅ ﺁﻧﭽﻪ ﻗﺪﺭﺕ ﺩﺍﺷﺘﻪ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻭﱃ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻌﺎﱏ ﭼﻘﺪﺭ ﻣﻀﺤﻚ ﻭ ﺳﻨﺪ ﺭﺳﻮﺍﺋﻰ ﮔﻮﻳﻨﺪﻩ ﺍﺳﺖ ﻭ ﳘﻪ ﻛﺎﺭﻫﺎﻯ ﺑﺎﻻ ﺭﺍ ﺑﻪ ﺯﻧﺎﻥ ﳐﺘﺺ ﻛـﺮﺩﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺭﺍﺟﻊ ﺑﻪ ﺍﻟﻔﺎﻅ ﻭ ﺍﮔﺮ ﻣﻌﺎﱏ ﺧﻮﺏ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﻗﻬﺮﹰﺍ ﺍﻟﻔﺎﻅ ﺩﺭ ﺍﺳﻠﻮﺏ ﻗﺮﺁﻥ ﲨﻊ ﳔﻮﺍﻫﺪ ﺷﺪ ﻇﺎﻫﺮﹰﺍ ﺭﻭﻯ ﺍﻳﻦ ﺣﺴﺎﺏ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓﺄﹾﺗ‪‬ﻮﺍ ِﺑﺴ‪‬ﻮ ‪‬ﺭ ٍﺓ ِﻣ ‪‬ﻦ ِﻣﹾﺜ ِﻠ ِﻪ«‬
‫ﻳﻌﲎ ﺣﱴ ﻳﻚ ﺳﻮﺭﻩ ﻛﻮﭼﻚ ﻣﺜﻞ ﺳﻮﺭﻩ ﻛﻮﺛﺮ ﻫﻢ ﻗﺪﺭﺕ ﺁﻭﺭﺩﻥ ﻧﺪﺍﺭﻳﺪ ﻭ ﺑﺎ ﲨﻠﻪ » ‪‬ﻭﹶﻟ ‪‬ﻦ ﺗ‪‬ﻔﹾﻌ‪ ‬ﻠﹸﻮﺍ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺍﺯ ﺑﺸﺮ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ ﻭ ﳔﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺎ ﲨﻠـﻪ‬
‫ﻼ«‪.‬‬
‫»ﻓﹶﺎﻋ‪‬ﻠﹶﻤ‪‬ﻮﺍ ﺍﹶﻧ‪‬ﻤﺎ ﺍﹸﻧ ِﺰ ﹶﻝ ِﺑ ِﻌ ﹾﻠ ِﻢ ﺍﻟﻠﱠ ِﻪ« ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺯﺍﺋﻴﺪﻩ ﻋﻠﻢ ﺧﺪﺍﺳﺖ ﻭ ﴰﺎ ﻋﻠﻢ ﺁﻥ ﺭﺍ ﻧﺪﺍﺭﻳﺪ » ‪‬ﻭ ﻣﺎ ﺍﹸﻭﺗﻴ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺍِﻟﱠﺎ ﻗﹶﻠﻴ ﹰ‬
‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﻢ ﻧﻈﺮ ﻗﺮﺁﻥ ﺩﺭ ﺗﻌﺠﻴﺰ ﺑﻴﺸﺘﺮ ﺑﻪ ﺍﺳﻠﻮﺏ ﻛﻼﻡ ﺑﺎ ﺣﻔﻆ ﻣﻌﺎﱏ ﺻﺤﻴﺢ ﻭ ﺣﻘﻴﻘﻰ ﺁﻥ ﺍﺳﺖ ﮔﺮﭼﻪ ﻭﺟﻮﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﺍﳌﻨﺎﺭ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ‬
‫ﻼ ﻭﺍﻗﻌﻰ ﻭ ﻣﻘﺒﻮﻝ ﺍﺳﺖ‪ ،‬ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺁﻥ ﻭﺟﻮﻩ ﺭﺍﺟﻊ ﺑﻪ ﳎﻤﻮﻉ ﻗﺮﺁﻥ ﺍﺳﺖ ﻧﻪ ﻫﺮ ﺳﻮﺭﻩ‪.‬‬
‫ﻛﺎﻣ ﹰ‬
‫‪] -٢‬ﻧﺴﺎﺀ‪ .[٨٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﳎﻤﻮﻉ ﻗﺮﺁﻥ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ‪ ،‬ﺗﻮﺿﻴﺢ ﺍﻳﻨﻜﻪ ﺑﺸﺮ ﺍﺯ ﺍﻭﻝ ﺍﺩﺭﺍﻙ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮﺵ ﺩﺭ ﻳﻚ ﺣﺎﻝ‪ ،‬ﻳﻚ ﻋﻘﻴﺪﻩ ﻭ ﻳـﻚ ﺭﺍﻯ‬
‫ﳕﻰﻣﺎﻧﺪ ﻧﻈﺮ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ ﺩﻭﺭﺍﻥ ﻋﻤﺮ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺸﺎﻣﺪﻫﺎ ﺗﻐﻴﲑ ﻣﻰﻳﺎﺑﺪ‪ ،‬ﺑﺰﺭﮔﺎﻥ ﻋﺎﱂ ﻭ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﺩﻧﻴﺎ ﺭﺍ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﻫﺮ ﭼﻨﺪ ﺭﻭﺯ ﻳﺎ ﭼﻨﺪ ﻣﺎﻩ ﻳﺎ ﻻﺍﻗﻞ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ‬
‫ﻋﻘﺎﻳﺪ ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﺧﻮﻳﺶ ﲡﺪﻳﺪ ﻧﻈﺮ ﻣﻰﻛﻨﻨﺪ ﻭ ﺁﻧﭽﻪ ﺩﻳﺮﻭﺯ ﺣﻖ ﻭ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﻣﻲﺩﻳﺪﻧﺪ ﺍﻣﺮﻭﺯ ﲣﻄﺌﻪ ﻣﻲﮐﻨﻨﺪ ﻭ ﺑﺮ ﺁﻥ ﺧﻂ ﺑﻄﻼﻥ ﻣﻰﻛﺸﻨﺪ‪ ،‬ﺮﻭ ﳔﺴﺖ ﻭﺯﻳﺮ ﻣﺘـﻮﰱ‬
‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﻧﺎﻣﻪﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺑﻪ ﺩﺧﺘﺮﺵ ﻧﻮﺷﺖ ﺭﻭﺯﻯ ﻛﻪ ﺧﻮﺍﺳﺘﻨﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻛﺘﺎﺏ ﺑﻪ ﻧﺎﻡ ﻧﮕﺎﻫﻰ ﺑﻪ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ ﭼﺎﭖ ﻛﻨﻨﺪ ﺭﺍﺿﻰ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﻭﱃ ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺁ‪‬ﺎ‬
‫ﺭﺍ ﻣﻰﻧﻮﺷﺘﻢ ﻃﻮﺭ ﺩﻳﮕﺮ ﻣﻰﻧﻮﺷﺘﻢ ﻭﱃ ﻣﻦ ﺩﻳﮕﺮ ﺁﻥ ﻓﺮﺻﺖ ﺭﺍ ﻧﺪﺍﺭﻡ‪.‬‬
‫ﻛﺴﻰ ﺍﮔﺮ ﻛﺘﺎﰉ ﺑﻨﻮﻳﺴﺪ ﻭ ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻌﺪ ﲞﻮﺍﻫﺪ ﺁﻥ ﻛﺘﺎﺏ ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻨﻮﻳﺴﺪ ﻭ ﭼﺎﭖ ﻛﻨﺪ ﻧﺎﳑﻜﻦ ﺍﺳﺖ ﺗﻐﻴﲑﻯ ﺩﺭ ﺁﻥ ﻧﺪﻫﺪ ﻭ ﺑﮕﻮﻳﺪ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺑﻴﺴﺖ ﺳﺎﻝ ﻗﺒـﻞ‬
‫ﻧﻮﺷﺘﻪﺍﻡ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﲡﺪﻳﺪ ﻧﻈﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﳘﻴﻨﻄﻮﺭ ﺍﺳﺖ ﻫﺮ ﻓﺮﺩ ﻓﺮﺩ ﺑﺸﺮ ﻧﺴﺒﺖ ﺑﻪ ﻛﺎﺭﻫﺎ ﻭ ﺍﻓﻜﺎﺭ ﺧﻮﻳﺶ ﺩﺭ ﺩﻭﺭﺍﻥ ﺯﻧﺪﮔﻰ ﭘﺲ ﺑﺸﺮ ﳕﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺧﻮﺩ ﺭﻭﻳﻪ ﻫﺎﺋﻰ ﺭﺍﺟﻊ ﺑﻪ ﳘﻪ‬
‫ﺷﺌﻮﻥ ﺯﻧﺪﮔﻰ ﻭ ﻏﲑﻩ ﺍﳚﺎﺩ ﻛﺮﺩﻩ ﻭ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﺩﺭ ﺁ‪‬ﺎ ﺛﺎﺑﺖ ﻭ ﻳﻜﻨﻮﺍﺧﺖ ﲟﺎﻧﺪ ﺣﺘﻤﹰﺎ ﻣﻘﺪﺍﺭ ﻛﺜﲑﻯ ﺍﺯ ﺁ‪‬ﺎ ﻭ ﻳﺎ ﳘﻪ ﺁ‪‬ﺎ ﺭﺍ ﺗﻐﻴﲑ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺩﺭ‬
‫ﻋﺮﺽ ‪ ٢٣‬ﺳﺎﻝ ﻋﻘﺎﺋﺪﻯ ﻭ ﺭﻭﺷﻬﺎﺋﻰ ﻧﺴﺒﺖ ﺑﻪ ﳘﻪ ﺷﺌﻮﻥ ﺯﻧﺪﮔﻰ ﺍﻇﻬﺎﺭ ﻛﺮﺩ ﻭ ﺗﺎ ﭘﺎﻯ ﺟﺎﻥ ﺍﺯ ﺁ‪‬ﺎ ﺩﻓﺎﻉ ﳕﻮﺩ ﻭ ﺍﺯ ﻫﻴﭻ ﻳﻚ ﻫﻢ ﺩﺭ ﺁﻥ ﻣﺪﺕ ﺑﺮﻧﮕﺸﺖ ﺧﻮﺍﻫﻴﻢ ﺩﺍﻧﺴﺖ ﻛﻪ‬
‫ﺁ‪‬ﺎ ﺍﺯ ﺧﻮﺩﺵ ﻧﻴﺴﺖ ﻭ ﮔﺮﻧﻪ ﺑﺸﺮ ﭼﻨﲔ ﺳﺎﺧﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ‪ » .‬ﻭ ﹶﻟ ‪‬ﻮ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪ ﹶﻏ ‪‬ﻴ ِﺮ ﺍﻟﻠﱠ ِﻪ ﻟﹶﻮ‪‬ﺟ‪‬ﺪ‪‬ﻭﺍ ﻓﻴ ِﻪ ﺍﺧﺘِﻼﻓﹰﺎ ﻛﹶﺜﲑﹰﺍ«‪.‬‬
‫ﻭﺟﻪ ﺩﻳﮕﺮ‬
‫ﻛﺘﺎ‪‬ﺎﺋﻰ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻧﻮﺷﺘﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﺣﻴﺚ ﻣﻄﺎﻟﺐ ﺳﺒﻚ ﲞﺼﻮﺻﻰ ﺩﺍﺭﻧﺪ ﻣﺜﻼ ﺁﻧﻜﻪ ﺩﺭ ﺟﻐﺮﺍﻓﻴﺎ ﻧﻮﺷﺘﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ ﺟﻐﺮﺍﻓﻴﺎ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﻮﺷـﺘﻪ‬
‫ﻣﻰﺷﻮﺩ ﳘﻪﺍﺵ ﺗﺎﺭﻳﺦ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻣﺜﻼ ﺩﺭ ﺩﻭ ﺭﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭ ﺩﻭ ﲞﺶ ﺟﺪﺍﮔﺎﻧﻪ ﻧﻮﺷﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﻭﱃ ﻗﺮﺁﻥ ﻃﻮﺭﻯ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ ﺁﻣﻴﺨﺘﻪ ﺍﺳﺖ ﺩﺭ ﻳﻚ ﺁﻳﻪ ﻭ ﻳﻚ ﺳﻮﺭﻩ ﻣﻰﺑﻴﲎ‬
‫ﻫﻢ ﻣﻄﻠﺐ ﻋﻠﻤﻰ ﺍﺳﺖ ﻫﻢ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﻌﺎﺩ‪ ،‬ﻫﻢ ﻓﻀﻴﻠﺖ ﺍﺧﻼﻗﻰ ﻭ ﻫﻢ ‪‬ﺪﻳﺪ ﻇﺎﳌﺎﻥ ﻭﻏﲑﻩ ﻭ ﺁﻭﺭﺩﻥ ﭼﻨﲔ ﻛﺘﺎﰉ ﺑﺎ ﺍﻳﻦ ﻃﺮﺯ ﺍﺯ ﻃﺎﻗﺖ ﺑﺸﺮ ﺧﺎﺭﺝ ﺍﺳﺖ » ﹶﻓﺄﹾﺗ‪‬ﻮﺍ ِﺑﺴ‪‬ﻮ ‪‬ﺭ ٍﺓ« ﺑـﺎ‬
‫ﺍﻃﻼﻗﺶ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻧﻴﺰ ﺷﺎﻣﻞ ﻣﻰﺑﺎﺷﺪ ‪.‬‬
 ‫ﻋﺪﻡ ﲢﺮﻳﻒ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﲢﺮﻳﻒ ﻫﺴﺖ ﻳﺎ ﻧﻴﺴﺖ ﺑﻪ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺋﺖﻫﺎ ﻭ ﺍﺧﺘﻼﻑ ﺑﻌﻀﻰ ﺍﺯ ﻛﻠﻤﺎﺕ ﻭ ﺣﺮﻛﺎﺕ ﺭﺍﺟﻊ ﳕﻰﺑﺎﺷﺪ ﻛﻪ ﭼﻨﲔ ﭼﻴﺰﻫﺎﺋﻰ ﻫﺴﺖ ﻭ ﺿﺮﺭﻯ ﺑﻪ ﻗﺮﺁﻥ ﳎﻴﺪ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﻣﻮﺿﻮﻉ ﻋﻤﺪﻩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﻓﻌﻠﻰ ﻣﻄﺎﻟﺐ ﺍﺿﺎﻓﻪ ﻫﺴﺖ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺍﺯ ﻛﻼﻡ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺮ ﺁﻥ ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ ﻳﺎ ﻧﻪ؟‬
‫‪ -٢‬ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﻓﻌﻠﻰ ﻧﻘﻴﺼﻪ ﻫﺴﺖ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ ﻗﺴﻤﱴ ﺍﺯ ﻗﺮﺁﻥ ﺍﺻﻠﻰ ﺍﺳﺖ ﻳﺎ ﻧﻪ ؟‬
‫ﲢﺮﻳﻒ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﻭﻝ ﺑﻪ ﺍﲨﺎﻉ ﻣﺴﻠﻤﲔ ﺑﺎﻃﻞ ﺑﻠﻜﻪ ﺑﻄﻼﻧﺶ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﻓﻌﻠﻰ ﳘﻪﺍﺵ ﻛﻼﻡ ﺧﺪﺍﺳﺖ ﺑﺪﻭﻥ ﺷﺒﻬﻪ‪ .‬ﺩﺭ ﻣﻘﺪﻣﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺩﺭ ﻓﻦ ﭘﻨﺠﻢ ﻓﺮﻣﻮﺩﻩ ﺑﻪ‬
‫ﺍﲨﺎﻉ ﻣﺴﻠﻤﲔ ﺩﺭ ﻗﺮﺁﻥ ﺯﻳﺎﺩﺕ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ١٢‬ﺹ ‪ ١١١‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﺮ ﻧﻔﻰ ﺯﻳﺎﺩﺕ ﺑﺎ ﺍﲨﺎﻉ ﺍﺳﺘﺪﻻﻝ ﮐﺮﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﲢﺮﻳﻒ ﺑﻪ ﻣﻌﲏ ﺯﻳﺎﺩﺕ ﺑﻪ ﺍﲨﺎﻉ‬
‫ﻣﺴﻠﻤﲔ ﺑﺎﻃﻞ ﺑﻠﻜﻪ ﺑﻄﻼﻧﺶ ﺑﻪ ﺿﺮﻭﺭﺕ ﺛﺎﺑﺖ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﺎ ﲢﺮﻳﻒ ﺑﻪ ﻣﻌﻨﺎﻯ ﺩﻭﻡ )ﻭﺟﻮﺩ ﻧﻘﻴﺼﻪ ﺩﺭ ﻗﺮﺁﻥ( ﻣﺘﺴﺎﱂ ﻋﻠﻴﻪ ﻣﻴﺎﻥ ﻣﺴﻠﻤﲔ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻨﮕﻮﻧﻪ ﲢﺮﻳﻒ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻗﻮﻝ ﺣﻖ ﺍﺳﺖ ﻭ ﺩﻻﺋﻠﺶ ﺑﻌﺪﹰﺍ ﻧﻘﻞ ﺧﻮﺍﻫﺪ‬
‫ﺷﺪ‪.‬‬
‫ﺩﺭ ﺍﻟﺒﻴﺎﻥ ﺹ ‪ ٢١٨‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻌﺮﻭﻑ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻋﺪﻡ ﻭﻗﻮﻉ ﲢﺮﻳﻒ ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻣﻮﺟﻮﺩ ﺩﺭ ﺩﺳﺖ ﻣﺎ ﳘﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﭘﻴﻐﻤﱪ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ‬
‫ﺁﻟﻪ« ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺑﺮ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﲨﻠﻪ ﺻﺪﻭﻕ ﳏﻤﺪ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﻛﻪ ﻗﻮﻝ ﺑﻪ ﻋﺪﻡ ﲢﺮﻳﻒ ﺭﺍ ﺍﺯ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻣﺎﻣﻴﻪ ﴰﺮﺩﻩ ﺍﺯ ﲨﻠﻪ ﺷﻴﺦ ﻃﻮﺳﻰ ﺩﺭ‬
‫ﺍﻭﻝ ﺗﻔﺴﲑ »ﺗﺒﻴﺎﻥ« ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﺳﺘﺎﺩﺵ ﻋﻠﻢ ﺍﳍﺪﻯ ﺑﺎ ﺍﺳﺘﺪﻻﻝ ﻗﺎﻃﻊ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ ،‬ﻫﻜﺬﺍ ﻣﻔﺴﺮ ﺷﻬﲑ ﻃﱪﺳﻰ ﺩﺭ ﻣﻘﺪﻣﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻳﻀ ﹰﺎ ﺷﻴﺦ ﺟﻌﻔﺮ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﺩﺭ ﲝﺚ‬
‫ﻗﺮﺁﻥ ﺍﺯ ﻛﺘﺎﺏ »ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ« ﻭ ﻧﻴﺰ ﻋﻼﻣﻪ ﺷﻬﺸﻬﺎﱏ ﺩﺭ ﲝﺚ ﻗﺮﺁﻥ ﺍﺯ ﻛﺘﺎﺏ »ﻋﺮﻭﺓ ﻭﺛﻘﻰ« ﻭ ﻧﻴﺰ ﻗﻮﻝ ﺑﻪ ﻋﺪﻡ ﲢﺮﻳﻒ ﺭﺍ ﺑﻪ ﲨﻬﻮﺭ ﳎﺘﻬﺪﻳﻦ ﻧﺴﺒﺖ ﺩﺍﺩﻩ‪ ،‬ﺍﺯ ﲨﻠﻪ ﳏﺪﺙ‬
‫ﻛﺎﺷﺎﱏ ﺩﺭ ﺩﻭ ﻛﺘﺎﺑﺶ )ﻭﺍﰱ ﺝ ‪ ٥‬ﺹ ‪ ٢٧٤‬ﻭ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺹ ‪ (١٣٠‬ﳘﭽﻨﲔ ﻋﻼﻣﻪ ﺷﻴﺦ ﳏﻤﺪﺟﻮﺍﺩ ﺑﻼﻏﻰ ﺩﺭ ﻣﻘﺪﻣﻪ ﺗﻔﺴﲑ »ﺁﻻﺀﺍﻟﺮﲪﻦ«‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﺩﺭ ﺍﻗﻮﺍﻝ ﺑﺰﺭﮔﺎﻥ ﺍﻫﻞ ﺗﻔﺴﲑ ﻭ ﻏﲑﻩ ﺗﻔﺤﺺ ﻛﻨﻴﻢ ﻛﻤﺘﺮ ﻛﺴﻰ ﺧﻮﺍﻫﻴﻢ ﻳﺎﻓﺖ ﻛﻪ ﻗﺎﺋﻞ ﺑﻪ ﲢﺮﻳﻒ ﺑﻪ ﻣﻌﲎ ﻧﻘﻴﺼﻪ ﺑﺎﺷﻨﺪ ﻣﮕﺮ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﺎﻧﻜﻪ ﺧﻴﻠـﻰ‬
‫ﺳﻄﺤﻰ ﻭ ﺳﺎﺩﻩﺍﻧﺪ ﻭﱃ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺰﺭﮒ ﺍﺳﻼﻣﻰ ﻛﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺁ‪‬ﺎ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪ ﻭ ﺑﺰﺭﮔﺎﱏ ﳘﭽﻮﻥ ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻭ ﻏﲑﻩ ﻭ ﻋﻼﻣﻪ ﺧـﻮﺋﻰ ﺩﺭ »ﺍﻟﺒﻴـﺎﻥ« ﻭ‬
‫ﻧﻮﻳﺴﻨﺪﮔﺎﱏ ﺍﻣﺜﺎﻝ ﻓﺮﻳﺪ ﻭﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﻭ ﻏﲑﻩ ﻭ ﻏﲑﻩ ﺑﻪ ﺟﻨﮓ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺷﺨﺎﺹ ﻧﺎﺩﺭ ﺷﺘﺎﻓﺘﻪﺍﻧﺪ ﺍﻟﺒﺘﻪ ﺑﺎ ﺩﻻﺋﻞ ﻗﺎﻃﻊ ﻛﻪ ﻧﻘﻞ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
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‫ﻋﺪﻩﺍﻯ ﺍﺯ ﳏﺪﺛﲔ ﺷﻴﻌﻪ ﻭ ﲨﻌﻰ ﺍﺯ ﳏﺪﺛﺎﻥ ﺍﻫﻞ ﺳﻨﺖ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﲢﺮﻳﻒ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﻘﺪﻣﻪ ﳎﻤﻊ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﺑﻪ ﲨﻌﻰ‬
‫ﺍﺯ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻪ ﻭ ﻋﺪﻩﺍﻯ ﺍﺯ ﺣﺸﻮﻳﻪ ﺍﻫﻞ ﺳﻨﺖ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﺣﺸﻮﻳﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﻭﺟﺪﻯ ﺍﺳﺖ ﮔﺮﻭﻫﻰ ﺍﺯ ﻣﻌﺘﺰﻟﻪ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﻇﻮﺍﻫﺮ ﻗﺮﺁﻥ ﲤﺴﻚ ﻛﺮﺩﻩ ﻭ‬
‫ﻗﺎﺋﻞ ﺑﻪ ﺟﺴﻢ ﺑﻮﺩﻥ ﺧﺪﺍﺍﻧﺪ‪ .‬ﻣﻨﺴﻮﺑﻨﺪ ﺑﻪ ﺣﺸﻮ ﻳﻌﲎ ﻣﺮﺩﻣﺎﻥ ﺭﺫﻳﻞ‪.‬‬
‫ﺩﻻﺋﻞ ﻋﺪﻡ ﲢﺮﻳﻒ‬
‫ﺩﻟﻴﻞ ﻗﺎﺋﻠﲔ ﺑﻪ ﻭﺟﻮﺩ ﲢﺮﻳﻒ ﺭﻭﺍﻳﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻳﻖ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﻧﻘﻞ ﻭ ﺭﺩ ﺁ‪‬ﺎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻬﻢ ﻧﻴﺴﺖ ﻃﺎﻟﺒﺎﻥ ﺗﻔﺼﻴﻞ ﺑﻪ ﻛﺘﺐ ﻣﻔﺼﻞ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‬
‫ﺍﺯ ﲨﻠﻪ ﺍﳌﻴﺰﺍﻥ ﺝ‪ ١٢‬ﺹ ‪ ١٠٦‬ﺑﻪ ﺑﻌﺪ ﻭ ﺍﻟﺒﻴﺎﻥ ﺁﻳﺔﺍﻟﻠﱠﻪ ﺧﻮﺋﻰ ﻓﺼﻞ »ﺻﻴﺎﻧﺔ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺘﺤﺮﻳﻒ« ﻭﱃ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺩﻻﺋﻞ ﻋﺪﻡ ﲢﺮﻳﻒ ﺑﻪ ﻗﺮﺍﺭ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬
‫ﻚ ﻟﹶ ‪‬ﻤﺠ‪‬ﻨ‪‬ﻮﻥﹲ«‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﻳﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻗﺎﻃﻌﻴﺖ ﲤﺎﻡ ﻓﺮﻣﻮﺩﻩ‪:‬ﻗﺮﺁﻥ ﺭﺍ‬
‫‪] -١‬ﺣﺠﺮ‪ .[٩:‬ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻟﺬﱢﻛﹾﺮ« ﻗﺮﺁﻥ ﺍﺳﺖ ﻭﭼﻨﺪ ﺁﻳﻪ ﻗﺒﻞ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻭ‪‬ﻗﺎﻟﹸﻮﺍ ﻳﺎﺍﹶ‪‬ﻳﻬ‪‬ﺎﺍﻟﱠﺬﻯ ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟ ِﺬ ﹾﻛ ‪‬ﺮِﺍﻧ‪ ‬‬
‫ﻣﺎ ﻧﺎﺯﻝ ﻛﺮﺩﻩﺍﱘ ﻭ ﻣﺎ ﺣﺘﻤﺎ ﺣﺎﻓﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻧﺪﻩ ﺁﻥ ﻫﺴﺘﻴﻢ ﺑﺎ ﺩﻭ ﺗﺄﻛﻴﺪ »ﺍﻥﹼ« ﻭ »ﻻﻡ« ﭘﺲ ﻣﻄﻤﺌﻨﺎﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﻧﻘﺼﺎﻥ ﻭ ﺯﻳﺎﺩﺕ ﻭ ﺍﺯﻫﺮﺟﻬﺖ ﺩﻳﮕﺮ ﳏﻔﻮﻅ ﺧﻮﺍﻫـﺪ‬
‫ﺩﺍﺷﺖ‪ .‬ﺑﻌﻀﻰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺿﻤﲑ »ﻟﻪ« ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺭﺍﺟﻊ ﺍﺳﺖ ﻭﱃ ﺍﻳﻦ ﻗﻮﻝ ﺑﺮ ﺧﻼﻑ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﺲ ﺩﺭ ﺁﻳﻪ ﺩﻗﺖ ﻛﻨﺪ ﻳﻘﲔ‬
‫ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﹶﻟ ‪‬ﻪ ﻟﹶﺤﺎﻓِﻈﹸﻮ ﹶﻥ« ﺣﻔﻆ ﻗﺮﺁﻥ ﻭ»ﻟﻪ« ﺑﺮ ﻗﺮﺁﻥ ﺭﺍﺟﻊ ﺍﺳﺖ‪.‬‬
‫‪] -٢‬ﻓﺼ‪‬ﻠﺖ‪ .[٤١-٤٢:‬ﻣﺮﺍﺩ ﺍﺯ»‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬ﻳ ِﻪ« ﺯﻣﺎﻥ ﻧﺰﻭﻝ ﻭ ﺍﺯ » ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻔ ِﻪ« ﺯﻣﺎﻥ ﺑﻌﺪ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭ ﻛﺘﺎﺏ ﺑﺎ ﻋﺰﺗﻰ ﺍﺳﺖ ﻛﻪ ﻧﻪ ﺣﺎﻻ ﻭ ﻧﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺎﻃﻞ ﺭﺍ ﺑﺮ ﺁﻥ ﺭﺍﻩ ﻧﺪﺍﺭﺩ‬
‫ﺗﺎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺯﻳﺎﺩﺕ ﻭ ﻳﺎ ﻧﻘﺼﺎﻥ ﻭ ﻳﺎ ﺑﻪ ﻫﺮ ﺷﻜﻞ ﺩﻳﮕﺮﻯ ﺑﺮ ﺍﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﻭﺍﺯ ﺣﺠﻴﺖ ﺑﻴﺎﻧﺪﺍﺯﺩ‪.‬‬
‫ﺍﻳﻦ ﻗﻮﱃ ﺍﺳﺖ ﻗﻄﻌﻰ ﻛﻪ ﺧﺪﺍﻭﻧﺪﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﻳﺎﻓﱳ ﺑﺎﻃﻞ ﺑﺮﻛﻨﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻧﻘﺼﻰ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻳﺎﺑﺪ ﺑﺮ ﺧﻼﻑ ﺁﻥ ﺧﻮﺍﻫﺪﺑﻮﺩ‪.‬‬
‫ﺴ ﹾﻜ‪‬ﺘ ‪‬ﻢ ِﺑﻬِﻤﺎﹶﻟ ‪‬ﻦ‬
‫ﷲ ‪‬ﻭ ﻋِ ‪‬ﺘﺮ‪‬ﺗﻰ ﹶﺍ ‪‬ﻫ ‪‬ﻪ ﺑ‪‬ﻴ‪‬ﱴ ﻣﺎ ِﺍ ﹾﻥ ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﺏﺍ ِ‬
‫‪ -٣‬ﺣﺪﻳﺚ ﺛﻘﻠﲔ ﻛﻪ ﻓﺮﻳﻘﲔ ﺑﻪ ﻃﻮﺭ ﻣﺘﻮﺍﺗﺮ ﺍﺯ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻓﺮﻣﻮﺩ‪» :‬ﺍِﻧ‪‬ﻰ ﺗﺎ ِﺭﻙ‪ ‬ﻓﻴ ﹸﻜ ‪‬ﻢ ﺍﻟِﺜ ﹾﻘ ﹶﻠ ‪‬ﻴ ِﻦ ﻛِﺘﺎ ‪‬‬
‫ﺽ« ﻣﻦ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﺩﻭ ﭼﻴﺰ ﻣﻬﻢ ﻭ ﮔﺮﺍﻧﻘﺪﺭ ﻣﻰﮔﺬﺍﺭﻡ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﻋﺘﺮﻡ ﻛﻪ ﺍﻫﻞ ﺑﻴﺖ ﻣﻦﺍﻧﺪ ﻫﺮ ﮔﺎﻩ ﺑﻪ ﺁﻥ ﺩﻭ ﭼﻨﮓ ﺑﺰﻧﻴﺪ‬
‫ﺤ ‪‬ﻮ ‪‬‬
‫ﺗ‪‬ﻀِﻠﹸﻮﺍ ﺍﹶﺑ‪‬ﺪﹰﺍ ﺍِ‪‬ﻧﻬ‪‬ﻤﺎ ﹶﻟ ‪‬ﻦ ﻳ‪‬ﻔﹾ‪‬ﺘﺮِﻗﺎ ﺣ‪‬ﺘ‪‬ﻰ ‪‬ﻳﺮِﺩﺍ ‪‬ﻋﻠﱠ ‪‬ﻰ ﺍ ﹾﻟ ‪‬‬
‫ﻫﺮﮔﺰ ﮔﻤﺮﺍﻩ ﳔﻮﺍﻫﻴﺪ ﺑﻮﺩ ﺁﻥ ﺩﻭ ﻫﻴﭽﮕﺎﻩ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﳕﻰﺷﻮﻧﺪ ﺗﺎ ﺩﺭ ﺣﻮﺽ ﭘﻴﺶ ﻣﻦ ﺁﻳﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺣﺪﻳﺚ ﻭﺟﻮﺏ ﲤﺴﻚ ﺑﻪ ﻗﺮﺁﻥ ﺭﺍ ﺍﳚﺎﺏ ﻣﻰﻛﻨﺪ ﺑﺎﻳﺪ ﻗﺮﺁﻥ ﲢﺮﻳﻒ ﻧﺸﺪﻩ ﺑﺎﺷﺪ ﻭﮔﺮﻧﻪ ﲤﺴﻚ ﺑﻪ ﻛﺘﺎﺏ ﳏﺮﻑ ﻣﻌﻨﺎﱙ ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﺿﻼﻟﺖ ﺑﺎﺯ ﳕﻰﺩﺍﺭﺩ‪ ،‬ﲨﻠﻪ »ﺍِ‪‬ﻧﻬ‪‬ﻤﺎ ﻟﹶـ ‪‬ﻦ‬
‫ﻳ‪‬ﻔﹾ‪‬ﺘﺮِﻗﺎ« ﻣﻌﲔ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﺘﺎﺏ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﺎﻗﻰ ﺍﺳﺖ ﭘﺲ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﺎﻳﺪ ﺍﻫﻞ ﺑﻴﺖ ﻭ ﻛﺘﺎﺏ ﺑﺎﺷﻨﺪ ﻭ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻧﺸﻮﻧﺪ ﻭﱃ ﺑﻮﺩﻥ ﻳﻜﻰ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﳘﻮﺍﺭﻩ ﺿﺮﻭﺭﻯ‬
‫ﻧﻴﺴﺖ ﳐﺼﻮﺻﺎﺩﺭ ﺯﻣﺎﻥ ﻏﻴﺒﺖ ﺑﻠﻜﻪ ﺑﻮﺩﻥ ﺍﺣﺎﺩﻳﺚ ﺁ‪‬ﺎ ﻭ ﺑﻮﺩﻥ ﳎﺘﻬﺪﻳﻦ ﻛﻪ ﺣﺎﻓﻆ ﻭ ﺭﺍﻭﻯ ﺍﺣﺎﺩﻳﺚ ﺍﻧﺪ ﻛﺎﰱ ﺍﺳﺖ ﻭ ﲤﺴﻚ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﳏﻘﻖ ﻣﻰﺷﻮﺩ ﻭﱃ ﲤﺴﻚ ﺑﻪ ﻗﺮﺍﻥ‬
‫ﻣﻴﺴﺮ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﻪ ﻭﺻﻮﻝ ﻗﺮﺁﻥ‪ ،‬ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﻗﺮﺁﻥ ﺩﺳﺖ ﳔﻮﺭﺩﻩ ﻣﻴﺎﻥ ﻣﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺯﻳﺎﺩﺕ ﻭ ﻧﻘﺼﺎﱏ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﻫﻜﺬﺍ ﺳﺎﺋﺮ ﺭﻭﺍﻳﺎﺕ ﻛﻪ ﺩﺭ ﺑﻴﺎﻥ ﺻﺤﺖ ﻭ ﺳﻘﻢ ﺍﺧﺒﺎﺭ ﺗﻄﺒﻴﻖ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﻗﺮﺁﻥ ﻻﺯﻡ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﻳﻀﹰﺎ ﺭﻭﺍﻳﺎﺗﻴﻜﻪ ﻣﻰﮔﻮﻳﻨﺪ ﺍﻣﺎﻣﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯﺍﺣﻜﺎﻡ ﻭ ﻏﲑﻩ ﺑﺮ‬
‫ﻗﺮﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺘﻨﺎﺩ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻨﺪﻩ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﻗﺮﺁﻧﻴﻜﻪ ﺍﻣﲑﺍﳌﻮﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻮﺷﺘﻪ ﻓﺮﻗﺶ ﺑﺎ ﻗﺮﺍﻥ ﻓﻌﻠﻰ ﻓﻘﻂ ﺩﺭ ﺗﺮﺗﻴﺐ ﺳﻮﺭﻩﻫﺎ ﺍﺳﺖ‪،‬ﺩﺭ ﺍﻟﺒﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻫﻢ ﺑﺎﻃﻞ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ‬
‫ﻗﺮﺁﻥ ﺩﺭ ﻧﺰﺩ ﺍﻣﺎﻡ ﻏﺎﺋﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﳏﻔﻮﻅ ﻭ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻭﺍﻗﻌﻰ ﺁﻥ ﺩﺭ ﲤﺴﻚ ﺍﻣﺖ ﻛﺎﰱ ﻧﻴﺴﺖ ‪.‬‬
‫‪ -٤‬ﺍﺯ ﲨﻠﻪ ﺑﺮﺍﻫﲔ ﻛﻪ ﺍﻗﺎﻣﻪ ﻛﺮﺩﻩﺍﻧﺪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻭﺻﺎﰱ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﻴﺎﻥ ﻣﻰﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺍﻭﺻﺎﻑ ﺩﺭ ﻗﺮﺁﻥ ﻓﻌﻠﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣﺜﻼ ﻣﻰﮔﻮﻳﺪ‪] :‬ﺍﺳﺮﺍﺀ‪ .[٩:‬ﻗﺮﺁﻥ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺍﺳﺘﻮﺍﺭﺗﺮﻳﻦ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ‪ .‬ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﻣﻮﻣﻨﺎﻥ ﺷﻔﺎﺳﺖ ﻭ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺟﺰ ﺧﺴﺮﺍﻥ ﻧﻴﺎﻓﺰﺍﻳﺪ ]ﺍﺳﺮﺍﺀ‪.[٨٢:‬ﺍﮔﺮ ﺟﻦ ﻭ ﺍﻧﺲ ﲨﻊ ﺷﻮﻧﺪ ﻗﺪﺭﺕ ﺁﻭﺭﺩﻥ ﭼﻨﲔ ﻗﺮﺁﱏ‬
‫ﺭﺍ ﻧﺪﺍﺭﻧﺪ ]ﺍﺳﺮﺍﺀ‪ .[٨٨:‬ﻗﺮﺁﻥ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻴﺸﺘﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺧﺘﻼﻑ ﺩﺍﺭﻧﺪ ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ]ﳕﻞ‪ .[٧٦:‬ﻗﺮﺁﻥ ﺑﻪ ﲤﺎﻡ ﻣﺮﺩﻡ ﻫﺎﺩﻯ ﻭ ﺭﺍﻫﻨﻤﺎﺳﺖ ]ﺑﻘﺮﻩ‪.[١٨٥:‬‬
‫ﻗﺮﺁﻥ ﻫﺪﺍﻳﺖ ﺑﺮﺍﻯ ﻣﺘﻘﲔ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢:‬ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﺗﺪﺑﺮ ﳕﻰﻛﻨﻨﺪ ﻳﺎ ﺩﺭ ﻗﻠﻮﺑﺸﺎﻥ ﻗﻔﻠﻬﺎﱙ ﺍﺳﺖ ]ﳏﻤ‪‬ﺪ‪ .[٢٤:‬ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﴰﺎ ﻧﻮﺭ ﻭ ﻛﺘﺎﺏ ﺭﻭﺷﻦ ﺁﻣـﺪﻩ ﺍﺳـﺖ‬
‫]ﻣﺎﺋﺪﻩ‪ .[١٥:‬ﻭ ﺻﺪﻫﺎ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻣﻄﺎﻟﺐ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ‪.‬‬
‫ﻣﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻮﺟﻮﺩ ﺩﻗﺖ ﻣﻰﻛﻨﻴﻢ ﲤﺎﻡ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﻰﻳﺎﺑﻴﻢ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺍﺯ ﻗﺮﺁﻥ ﻛﻢ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٥‬ﻓﺮﻳﺪﻭ ﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﺍﻫﺘﻤﺎﻡ ﻣﺴﻠﻤﲔ ﺭﺍ ﺩﺭ ﺣﻔﻆ ﻭ ﺗﺄﻟﻴﻒ ﻭ ﺗﻌﻠﻴﻢ ﻗﺮﺁﻥ ﺩﻟﻴﻞ ﻋﺪﻡ ﲢﺮﻳﻒ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﻭ ﮔﻮﻳﺪ ﺍﻫﺘﻤﺎﻣﻴﻜﻪ ﻣﺴﻠﻤﲔ ﺑﺮ ﻗﺮﺁﻥ ﺩﺍﺷﺘﻨﺪ ﺍﺣﺘﻤـﺎﻝ‬
‫ﻧﻘﺼﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮ ﻣﻰﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﳘﺎﻥ ﺩﻟﻴﻞ ﻣﺘﻘﲎ ﺍﺳﺖ ﻛﻪ ﻣﺮﺣﻮﻡ ﻋﻠﻢ ﺍﳍﺪﻯ )ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺩﺭ ﻣﻘﺪﻣﻪ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺳﺖ( ﺑﺪﺍﻥ ﲤﺴﻚ ﺟﺴﺘﻪ ﻭ ﻓﺮﻣﺎﻳﺪ‪:‬ﻋﻠﻢ ﺑﻪ ﺻﺤﺖ‬
‫ﻗﺮﺁﻥ ﻣﺎﻧﻨﺪ ﻋﻠﻢ ﺑﻪ ﻭﺟﻮﺩ ﺷﻬﺮﻫﺎ ﻭ ﻭﻗﺎﻳﻊ ﺑﺰﺭﮒ‪ ...‬ﺍﺳﺖ‪ ...‬ﻋﻠﻤﺎﺀ ﻣﺴﻠﻤﲔ ﺩﺭ ﺣﻔﻆ ﻭ ﲪﺎﻳﺖ ﺁﻥ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ‪ ...‬ﭼﻄﻮﺭ ﳑﻜﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﻋﻨﺎﻳﺖ ﺻﺎﺩﻗﻪ ﻭ ﺿﺒﻂ ﺷﺪﻳﺪ‬
‫ﺗﻐﻴﲑﻯ ﻳﺎ ﻧﻘﺼﺎﱏ ﺩﺭ ﺍﻥ ﺭﺍﻩ ﻳﺎﺑﺪ )ﳐﺘﺼﺮ ﺁﻧﭽﻪ ﺩﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻓﻮﻕ ﮔﻔﺘﻪﺍﻧﺪ( ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﱙ ﺩﺭ ﻛﺘﺎﺏ »ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ« ﺹ ‪ ١١٥‬ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻳﺎﺕ ﻗﺮﺁﱏ ﺩﺭ ﺩﺳﺖ‬
‫ﻋﺎﻣﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻮﺩ ﻭ ﺑﺮﺍﻯ ﻧﮕﻬﺪﺍﺭﻯ ﺁﻧﭽﻪ ﺩﺍﺷﺘﻨﺪ ﻛﻤﺎﻝ ﺟﺪﻳﺖ ﺭﺍ ﺑﻪ ﺧﺮﺝ ﻣﻰﺩﺍﺩﻧﺪ ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ ﮔﺮﻭﻩ ﺯﻳﺎﺩﻯ ﺍﺯ ﺻﺤﺎﺑﻪ ﻭ ﺗﺎﺑﻌﲔ ﻗﺎﺭﻯ ﻗﺮﺁﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﻛﺎﺭﻯ ﺟﺰ ﺁﻥ‬
‫ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﲨﻊ ﺁﻭﺭﻯ ﻗﺮﺁﻥ ﺩﺭ ﻳﻚ ﻣﺼﺤﻒ ﺟﻠﻮ ﭼﺸﻢ ﳘﻪ ﺍﳒﺎﻡ ﻣﻰﮔﺮﻓﺖ ﻭ ﳘﮕﺎﻥ ﻣﺼﺤﻔﻰ ﺭﺍ ﻛﻪ ﺁﻣﺎﺩﻩ ﳕﻮﺩﻩ ﺩﺭ ﺩﺳﺘﺮﺳﺸﺎﻥ ﮔﺬﺍﺷﺘﻨﺪ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﻧﺴﺨﻪ ﻫـﺎﱙ ﺍﺯ ﺁﻥ‬
‫ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺭﺩ ﻭ ﺍﻋﺘﺮﺍﺽ ﻧﻜﺮﺩﻧﺪ‪ ...‬ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎ ﺍﻳﻨﻜﻪ ﺧﻮﺩﺵ‪ ...‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺭﺍ ﺑﻪ ﺗﺮﺗﻴﺐ ﻧﺰﻭﻝ ﲨﻊ ﺁﻭﺭﻯ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭ ﺑﻪ ﲨﺎﻋﺖ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ...‬ﻣﺼﺤﻒ‬
‫ﺩﺍﺋﺮ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ ﺣﱴ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﺧﻮﺩ ﺩﻡ ﺍﺯ ﺧﻼﻑ ﻧﺰﺩ‪.‬‬
‫ﻛﺎﺗﺒﺎﻥ ﻭﺣﻰ‬
‫ﺍﺑﻮﻋﺒﺪﺍﷲ ﺯﳒﺎﱏ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺍﻥ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻣﻮﺭﺧﲔ ﻋﺮﺏ ﳘﻪ ﺍﺗﻔﺎﻕ ﺩﺍﺭﻧﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺧﻂ ﺑﻮﺍﺳﻄﻪ ﺣﺮﺏ ﺑﻦ ﺍﻣﻴﺔ ﺑﻦ ﻋﺒﺪﴰﺲ ﺑﻪ ﻣﻜﻪ ﺩﺍﺧﻞ ﺷﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﺍﻳﻦ ﺷـﺨﺺ ﺩﺭ‬
‫ﺳﻔﺮﻫﺎﱙ ﻛﻪ ﳕﻮﺩﻩ ﺍﺯ ﭼﻨﺪ ﺗﻦ ﻓﺮﺍﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻛﻪ ﺍﺯﺁﻥ ﲨﻠﻪ ﺑﺸﺮﺑﻦ ﻋﺒﺪﺍﳌﻠﻚ ﺑﺮﺍﺩﺭ ﺍﻛﻴﺪﺭ ﺻﺎﺣﺐ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ ﺑﻮﺩﻩ‪ .‬ﺑﺸﺮ ﺑﺎﺣﺮﺏ ﺑﻦ ﺍﻣﻴﻪ ﺩﺭ ﻣﻜﻪ ﺣﻀﻮﺭ ﻳﺎﻓﺘﻪ ﻭ ﺩﺧﺘﺮ ﺍﻭ‬
‫ﺻﻬﺒﺎ ﺭﺍ ﺑﻪ ﺯﱏ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﲨﻌﻰ ﺍﺯ ﺍﻫﻞ ﻣﻜﻪ ﺧﻂ ﺁﻣﻮﺧﺖ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ‪.‬‬
‫ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﻪ ﺝ ‪ ١‬ﺹ ‪ ٢٢٧‬ﺁﻧﭽﻪ ﻣﺮﺣﻮﻡ ﺯﳒﺎﱏ ﺩﺭ ﺑﺎﺭﻩ ﺑﺸﺮﺑﻦ ﻋﺒﺪﺍﳌﻠﻚ ﮔﻔﺘﻪ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺑﻌﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﭘﺲ ﻋﺪﻩﺍﻯ ﻛﺜﲑ ﺍﺯ ﻗﺮﻳﺶ ﺩﺭ ﻭﻗﺖ‬
‫ﻇﻬﻮﺭ ﺍﺳﻼﻡ ﻧﻮﺷﱳ ﺑﻠﺪ ﺑﻮﺩﻧﺪ‪ ...‬ﺍﺳﻼﻡ ﺁﻣﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﻂ ﺩﺭ ﺣﺠﺎﺯ ﻣﻌﺮﻭﻑ ﻭﱃ ﻏﲑﺷﺎﻳﻊ ﺑﻮﺩ ﻭ ﺁﻥ ﻭﻗﺖ ﺩﺭ ﻣﻜﻪ ﻓﻘﻂ ﺩﺭﺣﺪﻭﺩ ‪ ١٤‬ﻧﻔﺮ ﻧﻮﺷﱳ ﺑﻠﺪ ﺑﻮﺩﻧﺪﻛﻪ ﻋﺒـﺎﺭﺕ‬
‫ﺑﻮﺩﻧﺪ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ،‬ﻋﻤﺮﺑﻦ ﺧﻄﺎﺏ‪ ،‬ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪﺍﷲ‪ ،‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺍﺑﺎﻥ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻳﺰﻳﺪﺑﻦ ﺍﰉ ﺳﻔﻴﺎﻥ‪ ،‬ﺣﺎﻃﺐ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻋﻼﺀﺑﻦ ﺣـﻀﺮﻣﻰ‪ ،‬ﺍﺑﻮﺳـﻠﻤﺔ ﺑـﻦ‬
‫ﻋﺒﺪﺍﻻﺷﻬﻞ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﰉ ﺳﻌﺪﺑﻦ ﺍﰉ ﺳﺮﺡ‪ ،‬ﺣﻮﻳﻄﺐ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻯ‪ ،‬ﺍﺑﻮﺳﻔﻴﺎﻥ‪ ،‬ﻣﻌﺎﻭﻳﻪ‪ ،‬ﻭﺟﻬﻴﻢ ﺑﻦ ﺻﻠﺖ‪.‬‬
‫ﻓﺮﻳﺪ ﻭﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﻩ ﺍﳌﻌﺎﺭﻑ ﻣﺎﺩﻩ »ﺧﻂ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻂ ﺗﺎ ﻧﺰﺩﻳﻜﻴﻬﺎﻯ ﻇﻬﻮﺭ ﺍﺳﻼﻡ ﺩﺭ ﻣﻴﺎﻥ ﻋﺮﺏ ﺣﺠﺎﺯ ﻧﺒﻮﺩ‪ ...‬ﺑﻌﻈﻰ ﺍﺯ ﺁ‪‬ﺎﺑﻪ ﻋﺮﺍﻕ ﻳﺎ ﺷﺎﻡ ﺳﻔﺮ ﻛﺮﺩﻩ ﻭ ﺧﻂ ﻧﺒﻄﻰ ﻭ‬
‫ﻋﱪﻯ ﻭ ﺳﺮﻳﺎﱏ ﺭﺍﻳﺎﺩﮔﺮﻓﺘﻨﺪ ﻭ ﻛﻼﻡ ﻋﺮﰉ ﺭﺍ ﺑﺎ ﺁ‪‬ﺎ ﻧﻮﺷﺘﻨﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻣﺪﻥ ﺍﺳﻼﻡ ﺍﺯ ﺧﻂ ﻧﺒﻄﻰ ﺧﻂ ﻧﺴﺦ ﻭ ﺍﺯ ﺳﺮﻳﺎﱏ ﺧﻂ ﻛﻮﰱ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ‪ ،‬ﻭﺟﺪﻯ ﺁﻧﮕﺎﻩ ﺑﻪ ﺟﺮﻳﺎﻥ ﺑﺸﺮﺑﻦ‬
‫ﻋﺒﺪﺍﳌﻠﻚ ﻛﻪ ﮔﺬﺷﺖ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﻭﻗﺖ ﺁﻣﺪﻥ ﺍﺳﻼﻡ ﻧﻮﺷﱳ ﺭﺍ ﺩﺭﻋﺮﺏ ﺟﺰ ‪١٤‬ﻧﻔﺮ) ﺑﻀﻌﺔ ﻋﺸﺮ( ﳕﻰﺩﺍﻧﺴﺘﻨﺪ ﺍﺯ ﲨﻠﻪ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ،‬ﻋﻤﺮ‪ ،‬ﻋﺜﻤﺎﻥ‪ ،‬ﺍﺑﻮﺳﻔﻴﺎﻥ‪،‬‬
‫ﻣﻌﺎﻭﻳﻪ‪ ،‬ﻃﻠﺤﻪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺍﺑﻮﻋﺒﺪﺍﷲ ﺯﳒﺎﱏ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺹ ‪ ٤٤‬ﺗﺮﲨﻪ ﺳﺤﺎﺏ ﻋﺪﺩ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭﺣﻰ ﺭﺍ ﻛﻪ ﺑﺎ ﺧﻂ ﻧﺴﺦ ﻣﻌﻤﻮﻝ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﻣﻜﻪ ﻭ ﻣﺪﻳﻨﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﳏﺾ ﻧﺰﻭﻝ ﻣﻰﻧﻮﺷﺘﻨﺪ ﭼﻬﻞ ﻭ‬
‫ﺳﻪ ﻧﻔﺮ ﺫﻛﺮ ﻛﺮﺩﻩ ﻭ ‪ ٢٩‬ﻧﻔﺮ ﺍﺯ ﻣﺸﻬﻮﺭﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩﻩ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺯﺑﲑﺑﻦ ﻋﻮﺍﻡ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﺭﻗﻢ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﺭﻭﺍﺣﻪ‪ ،‬ﺍﰉ ﺑﻦ‬
‫ﻛﻌﺐ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ‪ ،‬ﺍﺑﻮﺳﻔﻴﺎﻥ‪ ،‬ﻣﻌﺎﻭﻳﻪ‪ ،‬ﺧﺎﻟﺪﺑﻦ ﻭﻟﻴﺪ ﻭ ﻋﻤﺮﻭﺑﻦ ﻋﺎﺹ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺧﺎﻟﺪ ﺑﻦ ﻭﻟﻴﺪ ﻭ ﻋﻤﺮﻭﺑﻦ ﻋﺎﺹ ﺩﺭ ﺳﺎﻝ ﻫﻔﺘﻢ ﻫﺠﺮﺕ ﺷﺶ ﻣﺎﻩ ﺑﻪ ﻓﺘﺢ ﻣﻜﻪ ﻣﺎﻧﺪﻩ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻧﺪ ﻣﻌﺎﻭﻳﻪ ﻭ ﭘﺪﺭﺵ ﺍﺑﻮﺳﻔﻴﺎﻥ ﭘﺲ ﺍﺯ ﻓﺘﺢ ﻣﻜﻪ ﺑﻪ ﺍﺳﻼ ﻡ ﺩﺍﺧـﻞ‬
‫ﺷﺪﻧﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺗﺎ ﻗﺪﺭﺕ ﺩﺍﺷﺘﻨﺪ ﺑﺎ ﺍﺳﻼﻡ ﺟﻨﮕﻴﺪﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺻﻴﺖ ﻭﻏﻠﺒﻪ ﺍﺳﻼﻡ ﺭﺍ ﺩﻳﺪﻧﺪ ﺑﻪ ﺁﻥ ﺭﻭﻯ ﺁﻭﺭﺩﻧﺪ ﻭ ﺁﻥ ﻭﻗﺖ ﻓﻘﻂ ﺩﺭ ﺣﺪﻭﺩ ﺩﻭﺳﺎﻝ ﺍﺯ ﻋﻤﺮ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻣﺎﻧﺪﻩ ﺑﻮﺩ‪ ،‬ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺩﺍﺭﻡ ﻛﻪ ﺍﻳﻦ ﺭﻭﺳﻴﺎﻫﺎﻥ ﻛﻪ ﳘﻮﺍﺭﻩ ﻧﺎﻥ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﺭﻭﺯ ﻣﻰﺧﻮﺭﺩﻧﺪ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺟﺎ ﺑﺎﺯ‬
‫ﻛﻨﻨﺪ ﭼﻨﺪ ﺁﻳﻪ ﻳﺎ ﺳﻮﺭﻩ ﺭﺍ ﻧﻮﺷﺘﻪ ﻭ ﺧﻮﺩ ﺭﺍ ﻛﺎﺗﺐ ﻭﺣﻰ ﻗﻠﻤﺪﺍﺩ ﻛﺮﺩﻧﺪ ﻳﻌﲎ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻣﺎ ﺭﺍ ﻫﻢ ﺑﻪ ﺣﺴﺎﺏ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺍﻋﺘﺒﺎﺭ ﺁ‪‬ﺎ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ‬
‫ﺑﻮﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻛﺘﺎﺑﺖ ﻭﺣﻰ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﳏﻮﻝ ﻛﻨﺪ ﻭﺍﻧﮕﻬﻰ ﺁﻧﻮﻗﺖ ﺩﺭ ﺣﺪﻭﺩ ﻧﻮﺩﺩﺭﺻﺪ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ‪ :‬ﻣﻌﺎﻭﻳﻪ ﻓﻘﻂ ﺑﻌﻀﻰ ﺍﺯ ﻧﺎﻣﻪﻫﺎﻯ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‪ :‬ﺍﺯ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺩﻭ ﻧﻔﺮ ﺑﻴﺸﺘﺮ ﻣﻼﺯﻣﺖ ﺣﻀﻮﺭ ﻭﻧﻮﺷﱳ ﻗﺮﺁﻥ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺁﻥ ﺩﻭ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«ﻭ ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ ﺑﻮﺩ‪.‬‬
‫ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺩﺭ ﻋﻬﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺍﺯ ﳘﻪ ﺑﻴﺸﺘﺮ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺍﺑﻮﺍﻟﺪﺭﺩﺍﺀﻣﻌﺎﺫﺑﻦ ﺟﺒﻞ‪ ،‬ﺛﺎﺑﺖ ﺑﻦ ﺯﻳﺪ ﻭ ﺍﰉ ﺑﻦ ﻛﻌﺐ‪ ...‬ﺑﻪ ﺗﺪﻭﻳﻦ ﻗـﺮﺁﻥ‬
‫ﻋﻨﺎﻳﺖ ﺩﺍﺷﺘﻨﺪ )ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﻪ ﺝ‪١‬ﺹ ‪ (٢٢٥‬ﺍﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺗﺎﺭﻳﺦ ﲤﺪﻥ ﺍﺳﻼﻡ ﺝ ‪ ٣‬ﺹ ‪ ٨٣‬ﺗﺮﲨﻪ ﺟﻮﺍﻫﺮﻛﻼﻡ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬
 ‫ﻗﺮﺁﻥ ﺭﻭﻯ ﭼﻪ ﭼﻴﺰ ﻧﻮﺷﺘﻪ ﻣﻰﺷﺪ‬
‫ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﲤﺪﻥ ﺍﺳﻼﻡ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﻠﻢ ﺭﺍ ﺍﺯ ﱏ ﻣﻰﺳﺎﺧﺘﻨﺪ ﻭ ﻣﺮﻛﺐ ﺭﺍ ﻛﻪ ﻣﺪﺍﺩ ﻣﻰﮔﻔﺘﻨﺪﺍﺯ ﮔﺮﺩ ﺫﻏﺎﻝ ﻭ ﻳﺎ ﮔﺮﺩ ﺳﻴﺎﻩ ﺩﻳﮕﺮﻯ ‪‬ﻴﻪ ﻛﺮﺩﻩ ﻣﺎﻳﻊ ﻟﺰﺟﻰ ﻣﺜﻞ ﺻﻤﻎ‬
‫ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻪ ﺁﻥ ﻣﻰﺍﻓﺰﻭﺩﻧﺪ‪ .‬ﺍﻣﺎ ﻛﺎﻏﺬ ﺍﻋﺮﺍﺏ ﺩﺭ ﺍﺑﺘﺪﺍﺀ ﭘﻮﺳﺖ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﺭﺍ ﺭﻕ ﻣﻰﮔﻔﺘﻨﺪ ﮔﺎﻩ ﻫﻢ ﺭﻭﻯ ﭘﺎﺭﭼﻪ ﻣﻰﻧﻮﺷﺘﻨﺪ ﻭ ﻣﺸﻬﻮﺭﺗﺮﻳﻦ ﺁﻥ‪ ،‬ﭘﺎﺭﭼﻪ ﺑﺎﻓﺖ ﻣﺼﺮ ﺑﻨﺎﻡ ﻗﺒﺎﻃﻰ‬
‫ﺑﻮﺩ ﻭ ﻣﻌﻠﻘﺎﺕ ﺳﺒﻊ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﺑﺮ ﺭﻭﻯ ﳘﺎﻥ ﭘﺎﺭﭼﻪ ﻳﺎ ﭘﻮﺳﺖ ﺑﻪ ﺩﺳﺖ ﳕﻰﺁﻭﺭﺩﻧﺪ ﺭﻭﻯ ﭼﻮﺏ ﻳﺎ ﺍﺳﺘﺨﻮﺍﻥ ﻳﺎ ﺳﻨﮓ ﻳﺎ ﺳﻔﺎﻝ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﻣﻰﻧﻮﺷﺘﻨﺪ ﺩﺭ ﺝ ‪ ٣‬ﺹ ‪ ٨٣‬ﳘﺎﻥ‬
‫ﻛﺘﺎﺏ ﻫﺴﺖ‪ :‬ﻫﺮ ﺁﻳﻪ ﻭ ﺳﻮﺭﻩ ﻛﻪ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﺁﻥ ﺭﺍ ﻛﺎﺗﺒﺎﻥ ﻭﺣﻰ ﺭﻭﻯ ﺗﻜﻪﻫﺎﻯ ﭘﻮﺳﺖ ﻳﺎ ﺍﺳﺘﺨﻮﺍ‪‬ﺎﻯ ‪‬ﻦ ﻣﺎﻧﻨﺪ ﻛﺘﻒ ﻭ ﺩﻧﺪﻩﻫﺎ ﻳﺎ ﺭﻭﻯ ﻟﻴﻒ ﺧﺮﻣﺎ ﻭ ﻳﺎ ﺭﻭﻯ ﺳﻨﮕﻬﺎﻯ ‪‬ﻦ‬
‫ﺳﻔﻴﺪ ﻣﻰﻧﻮﺷﺘﻨﺪ‪ ،‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺹ ‪ ٤٧‬ﭘﺎﺭﭼﻪ ﻭ ﺣﺮﻳﺮ ﺭﺍ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺁ‪‬ﺎ ﺭﺍ ﺻﺤﻒ ﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﻭ ﻳﻚ ﻛﺘﺎﺏ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺻﺤﻒ ﺑﺮﺍﻯ ﭘﻴﻐﻤﱪ ﻧﻮﺷﺘﻪ ﻭ ﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ‬
‫ﻛﻪ ﺣﻀﺮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﺩ ﻣﻰﮔﺬﺍﺷﺖ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﻧﻘﻞ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩﻛﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭﺣﻰ ﻳﻚ ﻧﺴﺨﻪ ﻫﻢ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻣﻰﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺁ‪‬ﺎ ﺭﺍ ﲨﻊ ﻣﻰﻛﺮﺩﻩ ﺍﺳﺖ »ﻭﺍﰱ ﺝ ‪ ٥‬ﺹ‬
‫‪ ٢٧٤‬ﺩﺭ ﺁﺧﺮ ﻛﺘﺎﺏ ﺻﻠﻮﺓ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« )ﺩﺭﻫﻨﮕﺎﻡ ﻓﻮﺕ( ﻓﺮﻣﻮﺩ‪ :‬ﻳﺎ ﻋﻠﻰ ﻗﺮﺁﻥ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺧﻮﺍﺑﮕﺎﻩ ﻣﻦ‬
‫ﺩﺭ ﺻﺤﻴﻔﻪﻫﺎ ﻭ ﺣﺮﻳﺮ ﻭ ﻗﺮﻃﺎﺳﻬﺎﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﲨﻊ ﻛﻨﻴﺪ ﻭ ﻧﮕﺬﺍﺭﻳﺪ ﻗﺮﺁﻥ ﺿﺎﻳﻊ ﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻳﻬﻮﺩ ﺗﻮﺭﺍﺕ ﺭﺍ ﺿﺎﻳﻊ ﻛﺮﺩﻧﺪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﭘﺎﺭﭼـﻪﺍﻯ ﺯﺭﺩ‬
‫ﻧﻮﺷﺖ ﻭ ﺩﺭﺧﺎﻧﻪﺍﺵ ﺑﻪ ﺍﲤﺎﻡ ﺭﺳﺎﻧﻴﺪ ﻭ ﻓﺮﻣﻮﺩ ﺗﺎ ﻗﺮﺁﻥ ﺭﺍ ﲨﻊ ﻧﻜﻨﻢ ﻋﺒﺎ ﺑﻪ ﺩﻭﺷﻢ ﳔﻮﺍﻫﻢ ﺍﻧﺪﺍﺧﺖ ﮔﺎﻫﻰ ﺷﺨﺼﻰ ﻣﻰﺧﻮﺍﺳﺖ ﺩﻡ ﺩﺭ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﻨﺪ ﺑﺪﻭﻥ ﻋﺒﺎ‬
‫ﻣﻰﺁﻣﺪ ﺗﺎ ﻗﺮﺁﻥ ﺭﺍ ﲨﻊ ﳕﻮﺩ‪...‬‬
‫ﲨﻊ ﻗﺮﺁﻥ ﺩﺭ ﻳﻚ ﻣﺼﺤﻒ‬
‫ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﻐﻤﱪﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺑﻌﻀﻰ ﺍﺯ ﺻﺤﺎﺑﻪ ﲤﺎﻡ ﻗﺮﺁﻥ ﺭﺍ ﲨﻊ ﻛﺮﺩﻩ ﻭ ﺑﻌﻀﻰ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺭﺍﲨﻊ ﻭ ﺑﻌﺪ ﺍﺯ ﻭﻓﺎﺕ ﺁﻥ ﺣﻀﺮﺕ ﺗﺄﻟﻴﻒ ﳕﻮﺩﻧﺪ‪ .‬ﳏﻤـﺪﺑﻦ‬
‫ﺍﺳﺤﻖ ﺩﺭ ﻓﻬﺮﺳﺖ ﻣﻰﮔﻮﻳﺪ ﲨﻊ ﻛﻨﻨﺪﮔﺎﻥ ﻗﺮﺁﻥ ﺩﺭ ﺩﻭﺭﻩ ﺭﺳﻮﻝ ﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ ﺍﻣﲑﺍﳌﻮﻣﻨﲔ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ،‬ﺳﻌﺪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺍﺑﻮﺍﻟـﺪﺭﺩﺍﺀ‪،‬‬
‫ﻣﻌﺎﺫﺑﻦ ﺟﺒﻞ ﺑﻦ ﺍﻭﺱ‪ ،‬ﺛﺎﺑﺖ ﺑﻦ ﺯﻳﺪﺑﻦ ﻧﻌﻤﺎﻥ‪ ،‬ﺍﰉ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭ ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺍﻳﻦ ﺳﺨﻦ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﺍﺯ ﲞﺎﺭﻯ ﻭ ﺍﺗﻘﺎﻥ ﺳﻴﻮﻃﻰ ﻭﺍﺯ ﺑﻴﻬﻘﻰ ﻭ ﻣﻨﺎﻗﺐ‬
‫ﺧﻮﺍﺭﺯﻣﻰ ﻭ ﻏﲑﻩ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻧﭽﻪ ﻧﺒﺎﻳﺪ ﺗﺮﺩﻳﺪ ﻛﺮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ«ﻗﺮﺁﻥ ﺑﺪﺍﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﲨﻊ ﮔﺮﺩﻳﺪ ﻭ ﺣﱴ ﻳﻚ ﻧﺴﺨﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﻣﱰﻝ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺳﻔﺎﺭﺵ ﺁﻥ ﺭﺍ ﻛﺮﺩ‪ ،‬ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺣﺎﻓﻈﺎﻥ ﻗﺮﺁﻥ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﻗﺮﺍﺀ ﻣﻰﮔﻔﺘﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﮔﺮﻭﻩ ﺑﻮﺩ ﻛﻪ ﭼﻬﻞ ﻳﺎ ﻫﻔﺘﺎﺩﻧﻔﺮ ﺩﺭ ﻭﺍﻗﻌﻪ ﺑﺜﺮ ﻣﻌﻮﻧﻪ‬
‫ﻳﻜﺠﺎ ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﺳﻴﺪ ﻣﺮﺗﻀﻰ ﻋﻠﻢ ﺍﳍﺪﻯ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﻗﺮﺁﻥ ﺩﺭ ﻋﻬﺪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ«ﺑﻪ ﺻﻮﺭﺗﻴﻜﻪ ﺍﻣﺮﻭﺯ ﻫﺴﺖ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﺩﻟﻴﻞ ﺁﻧﻜﻪ‪ :‬ﻗﺮﺁﻥ ﺩﺭ‬
‫ﺁﻥ ﺭﻭﺯ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﺪ ﻭ ﳘﻪﺍﺵ ﺭﺍ ﺣﻔﻆ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩﻧﺪ ﻭ ﺑﺮ ﻭﻯ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻭ ﻋﺪﻩﺍﻯ ﻣﺎﻧﻨﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﺍﰉ ﺑﻦ ﻛﻌﺐ ﻭ‬
‫ﺩﻳﮕﺮﺍﻥ ﺁﻥ ﺭﺍ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺑﺮ ﭘﻴﻐﻤﱪ ﺧﻮﺍﻧﺪﻧﺪ)ﳎﻤﻊ ﺝ‪ ١‬ﺹ ‪.(١٥‬‬
‫ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‪:‬ﺁﻣﺪﻯ ﺩﺭ ﻛﺘﺎﺏ ﺍﻻﻓﻜﺎﺭ ﺍﻻﺑﻜﺎﺭ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﺮﺁ‪‬ﺎﻯ ﻣﺸﻬﻮﺭ ﺩﺭ ﺩﻭﺭﻩ ﺻﺤﺎﺑﻪ ﻗﺮﺍﺋﺖ ﻭ ﺑﺮ ﭘﻴﻐﻤﱪ ﻋﺮﺽ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺁﺧﺮﻳﻦ‬
‫ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺣﻀﺮﺕ ﻋﺮﺽ ﺷﺪ‪ ...‬ﭘﻴﻐﻤﱪ ﲨﻌﻰ ﺍﺯ ﻗﺮﺍﺀ ﺭﺍ ﺑﺮﺍﻯ ﻳﺎﺩﺩﺍﺩﻥ ﻗﺮﺁﻥ ﺑﻪ ﻣﺪﻳﻨﻪ ﻓﺮﺳﺘﺎﺩ ﲞﺎﺭﻯ ﺑﻪ ﺍﺳﻨﺎﺩ ﺍﺯ ﺑﺮﺍﺀ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻛﻪ ﮔﻔﺖ‪ :‬ﺍﻭﻝ ﻛﺴﻰ ﻛﻪ ﺍﺯ ﻳﺎﺭﺍﻥ‬
‫ﭘﻴﻐﻤﱪ ﭘﻴﺶ ﻣﺎ ﺁﻣﺪ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑﻭ ﺍﺑﻦ ﺍﻡ ﻣﻜﺘﻮﻡ ﺑﻮﺩ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﻣﺎ ﻳﺎﺩ ﺑﺪﻫﻨﺪ ﭘﺲ ﺍﺯ ﺁﻥ ﻋﻤﺎﺭ ﻭ ﺑﻼﻝ ﺁﻣﺪﻧﺪ‪ ،‬ﻭﻗﺘﻴﻜﻪ ﭘﻴﻐﻤﱪ ﻣﻜﻪ ﺭﺍ ﻓﺘﺢ ﳕﻮﺩ‬
‫ﻣﻌﺎﺫﺑﻦ ﺟﺒﻞ ﺭﺍ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ ﻗﺮﺁﻥ ﺩﺭ ﺁﳒﺎ ﮔﺬﺍﺷﺖ )ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺹ‪ ٤٢‬ﺗﺮﲨﻪ ﺳﺤﺎﺏ(‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭﻛﺎﺭ ﺗﺪﻭﻳﻦ ﻭ ﺗﻌﻠﻴﻢ ﻗﺮﺁﻥ ﺩﻗﺖ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﺷﻜﻰ ﻧﻴﺴﺖ ﻭ ﳕﺎﻳﻨﺪﮔﺎﱏ ﻛﻪ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ ﻗﺮﺁﻥ ﺍﻋﺰﺍﻡ ﻭ ﻣﻨﺼﻮﺏ‬
‫ﻣﻰﺷﺪﻧﺪ ﻫﺮ ﻳﻚ ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺁﻥ ﺗﺎ ﺁﻥ ﻭﻗﺖ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻳﺎ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭﱃ ﻇﺎﻫﺮﺍ ﲨﻊ ﳘﻪ ﻗﺮﺁﻥ ﺩﺭ ﻳﻚ ﭘﺎﺭﭼﻪ ﻭ ﻳﺎ ﭘﻮﺳﺘﻬﺎ ﺑﻪ ﺻﻮﺭﺕ ﻛﺘﺎﺏ ﺑﻌﺪ ﺍﺯ‬
‫ﺭﺣﻠﺖ ﺁﻥ ﺣﻀﺮﺕ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﻭ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﻪ ﺻﻮﺭﺕ ﺍﻟﻮﺍﺡ ﻭ ﺻﺤﻒ ﺩﺭ ﻧﺰﺩ ﻛﺎﺗﺒﺎﻥ ﻭﺣﻰ ﻭ ﻳﻚ ﻧﺴﺨﻪ ﻫﻢ ﻧﺰﺩ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ‪.‬‬
‫ﻗﺮﺁﻥ ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ‬
‫ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ ﺁﻥ ﺣﻀﺮﺕ ﺍﻭﻟﲔ ﻛﺴﻰ ﻛﻪ ﺑﻪ ﺍﻧﺰﻭﺍ ﭘﺮﺩﺍﺧﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺗﺮﺗﻴﺐ ﻧﺰﻭﻝ ﺩﺭﻳﻚ ﻣﺼﺤﻒ ﲨﻊ ﺁﻭﺭﻯ ﻛﺮﺩ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩ ﻭﻫﻨﻮﺯ ﺷﺶ ﻣﺎﻩ ﺍﺯ‬
‫ﺭﺣﻠﺖ ﻧﮕﺬﺷﺘﻪ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻧﻮﺷﱳ ﺁﻥ ﻓﺮﺍﻏﺖ ﻳﺎﻓﺖ‪.‬‬
‫ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺯ ﻭﺍﰱ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺍﺯ ﺍﺗﻘﺎﻥ ﺳﻴﻮﻃﻰ ﻭﺷﺮﺡ ﻛﺎﰱ ﻣﻼﺻﺎﱀ ﻗﺰﻭﻳﲎ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ ﺍﺯﺍﺗﻘﺎﻥ ﻭ ﻣﺼﺤﻒ ﺳﺠﺴﺘﺎﱏ ﻧﻘﻞ‬
‫ﺷﺪﻩ ﺍﺳﺖ ﺍﺑﻦ ﺍﰉ ﺍﳊﺪﻳﺪ ﺩ ﺭﻣﻘﺪﻣﻪ ﺷﺮﺡ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺣﺎﻻﺕ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﻮﻳﺪ‪ » :‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺍﻭ‪ ‬ﹸﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹶﻥ«‪.‬‬
‫ﭘﺲ ﺍﺯ ﻳﻜﺴﺎﻝ ﻭ ﺧﺮﺩﻩﺍﻯ ﻛﻪ ﺍﺯ ﺭﺣﻠﺖ ﻣﻰﮔﺬﺷﺖ ﺟﻨﮓ ﳝﺎﻣﻪ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﻫﺰﺍﺭﻭ ﺩﻭﻳﺴﺖ ﻧﻔﺮ ﺍﺯ ﻣﺴﻠﻤﲔ ﺍﺯ ﲨﻠﻪ ﻫﻔﺘﺼﺪ ﺗﻦ ﺍﺯ ﻗﺮﺍﺀ ﻗﺮﺁﻥ ﻛﺸﺘﻪ ﺷﺪﻧﺪ ﺩﺭﻛﺘﺎﺏ‬
‫»ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ« ﻋﺪﻩ ﺁ‪‬ﺎ ﺭﺍ ﻫﻔﺘﺎﺩ ﺗﻦ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﱃ ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﻪ ﻭ ﺗﺎﺭﻳﺦ ﲤﺪﻥ ﺍﺳﻼﻡ ﺁ‪‬ﺎﺭﺍ ﻫﻔﺘﺼﺪ ﻧﻔﺮ ﺍﺯ ﳎﻤﻮﻉ ‪ ١٢٠٠‬ﺗﻦ ﻧﻘﻞ ﻛﺮﺩﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻘﺎﻡ ﺧﻼﻓﺖ ﺍﺯ ﻛﺸﺘﻪ ﺷﺪﻥ ﻗﺮﺍﺀ ﺑﻪ ﻭﺣﺸﺖ ﺍﻓﺘﺎﺩﻩ ﺑﻪ ﻓﻜﺮ ﲨﻊ ﻗﺮﺁﻥ ﺍﻓﺘﺎﺩ ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ ﺭﺍ ﻣﺄﻣﻮﺭ ﺍﻳﻦ ﻛﺎﺭ ﻛﺮﺩﻧﺪ ﻛﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺻﺤﺎﺑﻪ ﲢﺖ ﺗﺼﺪﻯ ﺍﻭ ﺳﻮﺭ ﻭ‬
‫ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﺍﻟﻮﺍﺡ ﻭ ﺷﺎﺧﻪﻫﺎﻯ ﳔﻠﻪ ﺧﺮﻣﺎ ﻭ ﻗﻄﻌﺎﺕ ﺳﻔﻴﺪ ﺳﻨﮕﻬﺎ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺩ ﺭﺧﺎﻧﻪ ﭘﻴﻐﻤﱪ ﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻭ ﺩﺭ ﻧﺰﺩ ﺻﺤﺎﺑﻪ ﺑﻮﺩ ﲨﻊ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻳـﻚ‬
‫ﻣﺼﺤﻒ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ‪.‬ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺩﻭ ﻛﺘﺎﺏ ﻓﻮﻕ ﻭ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ ﻭﻗﺎﻳﻊ ﺳﺎﻝ ‪ ٣٠‬ﻫﺠﺮﻯ ﮔﻮﻳﺪ ﺁﻥ ﻧﺴﺨﻪ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩ ﭘﺲ ﺍﺯ ﻭﻯ ﺑﻪ ﻋﻤﺮ ﺭﺳﻴﺪ ﻭ ﭘﺲ ﺍﺯ‬
‫ﻋﻤﺮ ﺩﺧﺘﺮﺵ ﺣﻔﺼﻪ ﺁﻥ ﺭﺍ ﻧﺰﺩ ﺧﻮﺩ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﻭﱃ ﺩﺭ »ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ ﺹ ‪ «١١٤‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻧﺴﺨﻪ ﻫﺎﱙ ﺍﺯ ﺁﻥ ﺑﻪ ﺍﻃﺮﺍﻑ ﻭ ﺍﻛﻨﺎﻑ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺧﻼﻓﺖ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺑﻪ ﻭﻯ ﺧﱪ ﺩﺍﺩﻧﺪ ﻛﻪ ﻣﺮﺩﻡ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﻗﺮﺍﺋﺘﻬﺎﻯ ﳐﺘﻠﻒ ﻣﻰﺧﻮﺍﻧﻨﺪ ﻭ ﺑﺎ ﳘﺎﻥ ﺍﺧﺘﻼﻑ ﺍﺳﺘﻨﺴﺎﺥ ﻣﻰﻛﻨﻨﺪ ﺍﻫﻞ ﺩﻣﺸﻖ ﻭ ﲪﺺ ﺍﺯ ﻣﻘﺪﺍﺩ‪ ،‬ﺍﻫﻞ ﻛﻮﻓﻪ‬
‫ﺍﺯ ﻋﺒﺪﺍﷲ ﻣﺴﻌﻮﺩﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻗﺮﺍﺋﺘﻬﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻨﺪ ﺣﺬﻳﻘﺔ ﺑﻦ ﳝﺎﻥ ﻛﻪ ﺩﺭ ﺟﻨﮓ ﺍﺭﻣﻨﻴﻪ ﻭ ﺁﺫﺭﺑﺎﳚﺎﻥ ﺷﺮﻛﺖ ﻛﺮﺩﻩ ﺑﻮﺩ ﺩﻳﺪ ﻣﻴﺎﻥ ﻣﺴﻠﻤﲔ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺁﺕ‬
‫ﺯﻳﺎﺩ ﺷﺪﻩ ﭼﻮﻥ ﺑﻪ ﻣﺪﻳﻨﻪ ﺑﺮﮔﺸﺖ ﺩﺳﺘﮕﺎﻩ ﺧﻼﻓﺖ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﻄﺮ ﻣﻄﻠﻊ ﺳﺎﺧﺖ‪.‬‬
‫ﺧﻠﻴﻔﻪ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻗﺮﺁﱏ ﺭﺍ ﻛﻪ ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﺑﻮﺑﻜﺮ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﻧﺰﺩ ﺣﻔﺼﻪ ﺩﺧﺘﺮ ﻋﻤﺮ ﺑﻮﺩ ﺑﻪ ﺍﻣﺎﻧﺖ ﮔﺮﻓﺘﻨﺪ‪،‬ﭘﻨﺞ ﻧﻔﺮ ﺍﺯ ﻗﺮﺍﺀ ﺭﺍ ﻛﻪ ﻳﻜﻰ ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ ﺑﻮﺩ ﻣﺄﻣﻮﺭﻳﺖ ﺩﺍﺩ ﺗﺎ‬
‫ﻧﺴﺨﻪ ﻫﺎﱙ ﺍﺯ ﺁﻥ ﺑﺮﺩﺍﺭﻧﺪ ﺗﺎ ﺍﺻﻞ ﺳﺎﻳﺮ ﻧﺴﺨﻪﻫﺎ ﻗﺮﺍﺭ ﮔﲑﺩ‪ ،‬ﭼﻨﺪﻳﻦ ﻧﺴﺨﻪ ﺍﺯ ﺭﻭﻯ ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪ‪ ،‬ﻳﻜﻰ ﺩﺭ ﻣﺪﻳﻨﻪ ﻣﺎﻧﺪ‪ ،‬ﻳﻜﻰ ﺭﺍ ﺑﻪ ﻣﻜﻪ‪ ،‬ﻳﻜﻰ ﺭﺍ ﺑﻪ ﺷﺎﻡ‪ ،‬ﻳﻜﻰ ﺭﺍ ﺑﻪ ﻛﻮﻓﻪ‪،‬‬
‫ﻳﻜﻰ ﺭﺍ ﺑﻪ ﺑﺼﺮﻩ ﻭ ﺑﻪ ﻗﻮﱄ ﻳﮑﻲ ﺭﺍ ﺑﻪ ﳝﻦ ﻭ ﻳﻜﻰ ﺭﺍ ﺑﻪ ﲝﺮﻳﻦ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺍﻳﻦ ﻧﺴﺨﻪﻫﺎ ﺭﺍ ﻣﺼﺤﻒ ﺍﻣﺎﻡ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻛﻪ ﺍﺻﻞ ﺳﺎﻳﺮ ﻧﺴﺨﻪﻫﺎ ﺑﻮﺩ ﺁﻧﮕﺎﻩ ﻋﺜﻤﺎﻥ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺳﺎﻳﺮ‬
‫ﻗﺮﺁ‪‬ﺎ ﺭﺍ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﻣﺮﺩﻡ ﺩﺭ ﻭﻻﻳﺎﺕ ﺑﻮﺩ ﲨﻊ ﺁﻭﺭﻯ ﻛﺮﺩﻩ ﻭ ﻫﺮﭼﻪ ﺑﻪ ﻣﺪﻳﻨﻪ ﺭﺳﻴﺪ ﺳﻮﺯﺍﻧﺪﻧﺪ‪.‬‬
‫ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﻫﺴﺖ‪ :‬ﻋﺜﻤﺎﻥ ﻣﺼﺤﻒ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﺳﺎﱂ ﻣﻮﱃ ﺍﰉ ﺣﺬﻳﻔﻪ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺁﺏ ﺷﺴﺖ ﻭ ﻧﻴﺰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ‪ ١٢‬ﻧﻔﺮ ﺍﺯ ﺻﺤﺎﺑﻪ ﺩﺭ ﳎﻠﺲ ﻣﺸﻮﺭﺕ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺷﺮﻛﺖ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﻧﻴﺰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﰉ ﺑﻦ ﻛﻌﺐ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﺳﺎﱂ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﳐﺎﻟﻔﺖ ﻛﺮﺩﻧﺪ ﻭﱃ ﻋﺜﻤﺎﻥ ﺑﻪ ﺭﺃﻯ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ‬
‫ﻛﺮﺩ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ ﺿﻤﻦ ﺣﻮﺍﺩﺙ ﺳﺎﻝ ‪ ٣٠‬ﻫﺠﺮﻯ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﭼﻮﻥ ﺍﻣﲑﺍﳌﻮﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﻭﺍﺭﺩ ﻛﻮﻓﻪ ﺷﺪ ﻣﺮﺩﻯ ﺑﺮﺧﺎﺳﺖ ﻭ ﺍﺯ ﻋﺜﻤﺎﻥ‬
‫ﺍﻧﺘﻘﺎﺩ ﻛﺮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﻳﻚ ﻣﺼﺤﻒ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺻﺪﺍﺯﺩ‪ :‬ﺳﺎﻛﺖ ﺷﻮ ﻭ ﺩﺭ ﺣﻀﻮﺭ ﻣﺎ ﻭ ﺑﺎ ﺭﺃﻯ ﻣﺎ ﺁﻥ ﻛﺎﺭ ﻛﺮﺩ ﺍﮔﺮ ﺑﻪ ﺟﺎﻯ ﻋﺜﻤﺎﻥ ﺑﻮﺩﻡ ﻣﻦ ﻧﻴﺰ ﳘﺎﻥ‬
‫ﻛﺎﺭ ﺭﺍ ﻣﻰﻛﺮﺩﻡ‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻣﲑﺍﳌﻮﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺻﻼﺣﻴﺖ ﺍﻳﻦ ﻋﻤﻞ ﺭﺃﻯ ﺩﺍﺩﻩ ﻭ ﺣﻖ ﻫﻢ ﳘﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ‪ ،‬ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ‪ ،‬ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ‪،‬ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔﺍﻟﻌﺮﺑﻴﻪ ﻭ ﺗﺎﺭﻳﺦ ﲤﺪﻥ ﺍﺳﻼﻡ‪.‬‬
‫ﻧﺰﻭﻝ ﺍﻭﻟﲔ ﺳﻮﺭﻩ‬
‫ﺩﺭ ﻣﻘﺪﻣﻪ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺝ ‪ ١‬ﺹ ‪ ٢٩‬ﺍﺯ ﻛﻠﻴﲎ ﺑﻪ ﺍﺳﻨﺎﺩﺵ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻭﻟﲔ ﭼﻴﺰﻳﻜﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻧﺎﺯﻝ ﺷﺪ‬
‫ﷲ« ﺑﻮﺩ‪ .‬ﳘﲔ ﺣﺪﻳﺚ ﺭﺍ ﺍﺯ ﺻﺪﻭﻕ ﺑﺎ ﺳﻨﺪﺵ ﺍﺯ ﺣﻀﺮﺕ ﺭﺿـﺎ»ﻋﻠﻴـﻪ‬
‫ﺼﺮ‪‬ﺍ ِ‬
‫ﻚ‪ «...‬ﺗﺎ ﺁﺧﺮ ﻭ ﺁﺧﺮﻳﻦ ﺳﻮﺭﻩ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪ»ﺍِﺫﺍ ﺟﺎ َﺀ ﻧ‪ ‬‬
‫ﷲ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ ِﻦ ﺍﻟﺮ‪‬ﺣﻴ ِﻢ‪ .‬ﺍِ ﹾﻗﺮ‪‬ﺀﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭِﺑ ‪‬‬
‫ﺴ ِﻢﺍ ِ‬
‫»ِﺑ ‪‬‬
‫ﺍﻟﺴﻼﻡ« ﻧﻴﺰ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﻓﻘﻂ ﺩﺭﺁﻥ »ﺍﱃ ﺁﺧﺮﻩ« ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻚ« ﺍﺳﺖ ﺩﺭ ﺑﻌﻀﻰﻫﺎ ﺗﺎ ﺁﻳﻪ ﭘﻨﺠﻢ ﻛﻪ » ‪‬ﻋﻠﱠ ‪‬ﻢﺍﹾﻟِﺎﻧ‪‬ﺴﺎ ﹶﻥ ﻣﺎﹶﻟ ‪‬ﻢ‬
‫ﻭﺍﺣﺪﻯ ﺩﺭ ﻣﻘﺪﻣﻪ ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﺹ ‪ ٥‬ﺩﺭ ﺣﺪﻭﺩ ﭘﻨﺞ ﺣﺪﻳﺚ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﻭﻟﲔ ﻧﺎﺯﻝ ﺷﺪﻩ ﺳﻮﺭﻩ »ﺍِ ﹾﻗﺮ‪‬ﺀﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭِﺑ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ« ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﻋﻠﻖ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻛﺜﺮ ﻣﻔﺴﺮﺍﻥ ﻗﺎﺋﻞ ﺍﻧﺪ ﻛﻪ ﺍﻭﻟﲔ ﭼﻴﺰﻳﻜﻪ ﻧﺎﺯﻝ ﺷﺪ ﭘﻨﺞ ﺁﻳﻪ ﺍﺯ ﺍﻭﻝ ﺳﻮﺭﻩ ﻋﻠﻖ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﺳﻮﺭﻩ ﻣﺪﺛﺮ ﻭ ﺑﻪ ﻗﻮﱃ ﺳﻮﺭﻩ ﲪﺪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺳﻮﺭﻩ ﻧﺼﺮ ﺑﻨﺎﺑﺮ ﺁﻥ ﻛﻪ ﻧﻘﻞ ﺷﺪ ﺁﺧﺮﻳﻦ ﺳﻮﺭﻩ ﲤﺎﻡ ﺍﺳﺖ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻪ ﺁﺧﺮﻳﻦ ﺁﻳﻪ ﻭ ﮔﺮﻧﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺁﻥ ﺩﻭ ﺳـﺎﻝ‬
‫ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺍﻭﻝ ﻣﺎﻧﺰﻝ ﺭﺍ ﺳﻮﺭﻩ ﻋﻠﻖ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﻌﻴﺪ ﳕﻰﺩﺍﻧﺪ ﻛﻪ ﳘﻪﺍﺵ ﻳﻜﺠﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﻣﺪﺛﺮ ﮔﻔﺘﻪ‪ :‬ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺗﻜﺬﻳﺐ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻭﻟﲔ ﺳﻮﺭﻩ‬
‫ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﺁﻥ ﺣﻀﺮﺕ ﺁﻳﺎﺗﻰ ﺑﺮ ﻣﺮﺩﻡ ﺧﻮﺍﻧﺪﻩ ﺑﻮﺩ ﻛﻪ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﻫﻞ ﺳﻨﺖ ﻇﺎﻫﺮﺍ ﺁﺧﺮﻳﻦ ﺳﻮﺭﻩ ﻧﺎﺯﻝ ﺷﺪﻩ ﺳﻮﺭﻩ‬
‫ﺑﺮﺍﺋﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻭﺍﺣﺪﻯ ﺩﺭ ﻣﻘﺪﻣﻪ ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﲞﺎﺭﻯ ﻧﻴﺰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﺧﺮﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‬
‫ﺍﻫﻞ ﺳﻨﺖ ﺑﻪ ﺭﻭﺍﻳﺖ ﺑﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺁﺧﺮﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺭﺍ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ .[١٧٦:‬ﺑﻪ ﺭﻭﺍﻳﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ]ﺑﻘﺮﻩ‪ .[٢٨١:‬ﻭ ﺑﻪ ﺭﻭﺍﻳﺖ ﺍﰉ ﺑﻦ ﻛﻌﺐ ]ﺗﻮﺑﻪ‪ .[١٢٨:‬ﻣﻰﺩﺍﻧﻨـﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﻭﺍﺣﺪﻯ ﺩﺭ ﻣﻘﺪﻣﻪ ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﺹ ‪ ٨‬ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ »ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﻳ‪‬ﻮ‪‬ﻣﹰﺎ‪ «...‬ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺳﺪﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﺧﺮﻳﻦ ﺁﻳﻪ ﻗﺮﺁﻥ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳـﺪ ﺟﱪﺋﻴـﻞ ﮔﻔـﺖ‪ :‬ﺁﻥ ﺭﺍ ﺩﺭ ﺭﺃﺱ ﺁﻳـﻪ‬
‫‪)٢٨٠‬ﺳﻮﺭﻩ( ﺑﻘﺮﻩ ﺑﮕﺬﺍﺭ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﻳﻦ ﺁﺧﺮﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻴﺴﺖ ﻭ ﻳﻚ ﺭﻭﺯ ﻭ ﺑﻪ ﻗﻮﻝ ﺍﺑﻦ‬
‫ﺟﺮﻳﺢ ﻧﻪ ﺭﻭﺯ ﻭ ﺑﻪ ﻗﻮﻝ ﺩﻳﮕﺮﺍﻥ ﻫﻔﺖ ﺷﺐ ﺩﺭ ﺩﻧﻴﺎ ﻣﺎﻧﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﻭﺍﺣﺪﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺁﻳﻪ‪ ٢١ ،‬ﺭﻭﺯ ﺩﺭ ﺩﻧﻴﺎ ﻣﺎﻧﺪﻧﺪ‪ ،‬ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺩﺭﺍﳌﻨﺜﻮﺭ ﻧﻘﻞ ﻭ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺸﺎﻑ ﻧﻴﺰ ﺍﺯ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺟﱪﺋﻴﻞ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﮔﻔﺖ‪ :‬ﺁﻥ ﺭﺍ ﺩﺭ ﺭﺃﺱ ﺁﻳﻪ ‪ ٢٨٠‬ﺑﻘﺮﻩ ﺑﮕﺬﺍﺭ‪ .‬ﺍﺑﻦ ﻛﺜﲑ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﺮﻛﻴﺐ ﺳﻮﺭﻩﻫﺎ‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺗﺮﻛﻴﺐ ﺳﻮﺭﻩﻫﺎﻯ ﻗﺮﺁﻥ ﺑﻪ ﺩﺳﺘﻮﺭ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﳎﻤﻊ ﻭ ﻛﺸﺎﻑ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩﺁﻳﻪ »ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﻳ‪‬ﻮ‪‬ﻣ ﹰﺎ‪ «...‬ﺭﺍ ﺁﻳﻪ‬
‫‪ ٢٨١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﮔﺮﺩﺍﻧﻴﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻘﺮﻩ ﺩﺭ ﺍﻭﺍﺋﻞ ﻫﺠﺮﺕ ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭﳎﻤﻊ ﮔﻮﻳﺪ ﳘﻪﺍﺵ ﻣﺪﱏ ﺍﺳﺖ ﻣﮕﺮ ﺁﻳﻪ ‪ »٢٨١‬ﻭ ﺍﺗ‪‬ﻘﹸﻮﺍ ﻳ‪‬ﻮ‪‬ﻣ ﹰﺎ‪ «...‬ﻛﻪ ﺩﺭ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ‬
‫ﺸ ِﺮ ‪‬ﺳ ‪‬ﻮ ٍﺭ ِﻣ ﹾﺜ ِﻠ ِﻪ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺳﻮﺭﻩﻫﺎ ﻣﻔﺮﻭﺽ ﻭ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﺑﻮﺩﻧﺪ ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﱙ ﻓﺮﻣﻮﺩﻩ‪ :‬ﳕﻰﺷﻮﺩ ﺍﻧﻜﺎﺭ ﻛﺮﺩ ﻛﻪ ﺍﻛﺜﺮ‬
‫ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ» ﹶﻓﺎﹾﺗ‪‬ﻮ ِﺑﺴ‪‬ﻮ‪‬ﺭ ٍﺓ ِﻣ ﹾﺜ ِﻠ ِﻪ ‪ -‬ﻓﹶﺄ‪‬ﺗُﻮﺍ ِﺑ ‪‬ﻌ ‪‬‬
‫ﺳﻮﺭ ﻗﺮﺁﱏ ﭘﻴﺶ ﺍﺯ ﺭﺣﻠﺖ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺍﺋﺮ ﻭ ﻣﻌﺮﻭﻑ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺩﻫﻬﺎ ﻭ ﺻﺪﻫﺎ ﺣﺪﻳﺚ‪ ...‬ﳘﭽﻨﲔ ﺩﺭ ﻭﺻﻒ ﳕﺎﺯﻫﺎﺋﻴﻜﻪ ﺧﻮﺍﻧﺪﻩ ﻭ ﺳﲑﺗﻴﻜﻪ ﺩﺭ ﺗﻼﻭﺕ ﻗﺮﺁﻥ ﺩﺍﺷﺘﻨﺪ‬
‫ﻧﺎﻡ ﺍﻳﻦ ﺳﻮﺭﻩﻫﺎ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﻧﺎﻣﻬﺎﺋﻴﻜﻪ ﺑﺮﺍﻯ ﮔﺮﻭﻩ ﮔﺮﻭﻩ ﺍﻳﻦ ﺳﻮﺭﻩﻫﺎ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺩﺍﺋﺮ ﺑﻮﺩﻩ ﻣﺎﻧﻨﺪ ﺳﻮﺭﻃﻮﺍﻝ ﻭ ﻣﺌﲔ ﻭ ﻣﺜﺎﱏ ﻭ ﻣﻔﺼﻼﺕ ﺩﺭ ﺍﺣﺎﺩﻳﺜﻰ ﻛﻪ ﺍﺯ ﺯﻣﺎﻥ‬
‫ﺣﻴﺎﺕ ﭘﻴﻐﻤﱪ ﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﭼﺸﻢ ﻣﻰﺧﻮﺭﺩ)ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ ﺹ ‪.(١١٢‬‬
‫ﺷﻴﺦ ﻃﻮﺳﻰ ﺩﺭ ﺍﻣﺎﱃ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻫﻔﺘﺎﺩ ﺳﻮﺭﻩ ﺍﺯ ﺭﺳﻮﻝ ﺍﻛﺮﻡ ﻭﺑﺎﻗﻰ ﺭﺍ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻳﺎﺩﮔﺮﻓﺘﻪ‪ .‬ﲞﺎﺭﻯ ﺍﺯ ﺳﻠﻤﻪ ﻧﻘﻞ ﳕﻮﺩﻩ ﻛﻪ ﮔﻔﺖ‪ :‬ﻋﺒﺪﺍﷲ ﺑـﻦ‬
‫ﻣﺴﻌﻮﺩ ﺑﺮ ﻣﺎﺧﻄﺒﻪ ﺧﻮﺍﻧﺪ ﻭ ﺑﻌﺪ ﮔﻔﺖ‪ :‬ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻛﻪ ﻣﻦ ﺍﺯ ﺩﻫﺎﻥ ﭘﻴﻐﻤﱪ ﻫﻔﺘﺎﺩﻭﭼﻨﺪ ﺳﻮﺭﻩ ﮔﺮﻓﺘﻢ‪)...‬ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺹ ‪.(٣٦‬‬
‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪﺍﻟﺮ‪‬ﲪ ِﻦﺍﻟﺮ‪‬ﺣﻴﻢ ِ ﻧﺎﺯﻝ ﻣﻰﺷﺪ‪).‬ﻣﻘﺪﻣﻪ ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﻭﺍﺣﺪﻯ ﺹ ‪.(٩‬‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﮔﻮﻳﺪ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﲤﺎﻡ ﺷﺪﻥ ﺳﻮﺭﻩ ﺭﺍ ﳕﻰﺩﺍﻧﺴﺖ ﺗﺎ ﺁﻧﻜﻪ ِﺑ ‪‬‬
‫ﻧﺘﻴﺠﻪ ﺍﻳﻨﻜﻪ ﺗﺮﻛﻴﺐ ﺳﻮﺭﻩﻫﺎ ﻭ ﺗﻌﻴﲔ ﺍﻭﻝ ﻭ ﺁﺧﺮ ﺁ‪‬ﺎ ﺑﻪ ﺭﺍﻫﻨﻤﺎﱙ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺍﳒﺎﻡ ﻣﻰﮔﺮﻓﺖ ﻭ ﻛﺎﺗﺒﺎﻥ ﻭﺣﻰ ﺗﺮﻛﻴﺐ ﺁ‪‬ﺎ ﺭﺍ ﺣﻔﻆ ﻣﻰﻛﺮﺩﻧﺪ ﻟﺬﺍ‬
‫ﻣﻰﺑﻴﻨﻴﻢ ﺑﻌﻀﻰ ﺍﺯ ﺳﻮﺭﻩﻫﺎ ﺁﺧﺮ ﺁﻳﺎﺗﺸﺎﻥ ﺑﺎ ﻧﻮﻥ‪ ،‬ﺑﻌﻀﻰﻫﺎ ﺑﺎ ﺍﻟﻒ‪ ،‬ﺑﻌﻀﻰﻫﺎ ﺑﺎ ﻣﻴﻢ ﻭ ﻏﲑﻩ ﺧﺘﻢ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﺳﻮﺭﻩﻫﺎﻯ ﻗﺮﺁﻥ ﳘﻪ ﻳﻜﺒﺎﺭ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﻭ ﺍﮔﺮ ﻫﻢ ﺩﺭ ﻧﺰﻭﻝ‬
‫ﻓﺎﺻﻠﻪ ﺩﺍﺷﺖ ﺣﻀﺮﺕ ﺟﺎﻯ ﺁ‪‬ﺎ ﺭﺍ ﻣﻌﲔ ﻣﻰﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ‪ ٢٨١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺩﻳﺪﱘ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻥ ﺁﻳﻪ ﺑﺎ ﺧﻮﺩ ﺳﻮﺭﻩ ﺍﺯ ﺣﻴﺚ ﻧﺰﻭﻝ ﺷﺎﻳﺪ ‪ ٩‬ﺳﺎﻝ ﻓﺎﺻﻠﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﺑﺮ ﻫﻔﺖ ﺣﺮﻑ ﻧﺎﺯﻝ ﺷﺪﻩ؟‬
‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺳﻨﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﻛﻪ ﻗﺮﺁﻥ ﺑﺮ ﻫﻔﺖ ﺣﺮﻑ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺻﺤﻴﺢ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﻭﺗﺮﻣﺬﻯ ﺑﺎﰉ ﲢﺖ ﻋﻨﻮﺍﻥ»ﻗﺮﺁﻥ ﺑﺮ ﻫﻔﺖ ﺣﺮﻑ ﻧﺎﺯﻝ ﺷﺪﻩ«‬
‫ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ ﺻﺤﻴﺢ ﲞﺎﺭﻯ ﺝ ‪٦‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺹ ‪ ٢٢٧‬ﻭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ ‪ ١‬ﺹ ‪ ٣٢٥‬ﻛﺘﺎﺏ ﺻﻠﻮﺓ ﻭ ﺻﺤﻴﺢ ﺗﺮﻣﺬﻯ ﺝ ﺹ ‪ ١٩٣‬ﻛﺘﺎﺏ ﻗﺮﺍﺁﺕ‪.‬‬
‫ﻑ ﻓﹶﺮﺍ ‪‬ﺟ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ﹶﻓ ﹶﻠ ‪‬ﻢ ﹶﺍ ‪‬ﺯ ﹾﻝ ﺍﹶﺳ‪‬ﺘ‪‬ﺰﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ‬
‫ﷲ »ﺻﻠﻰ ﺍﷲ ﻭ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﻗﺎ ﹶﻝ ﹶﺍ ﹾﻗﺮ‪‬ﺃﹶﱏ ﺟِ ‪‬ﺒﺮِﺋﻴﻞ ﻋ‪‬ﻠﻰ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﺱ ﹶﺍﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝ ﺍ ِ‬
‫ﺣﺪﻳﺚ ﺯﻳﺮ ﺩﺭ ﺻﺤﻴﺢ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ » ‪‬ﻋ ‪‬ﻦ ِﺍ ‪‬ﺑ ِﻦ ﻋ‪‬ﺒ‪‬ﺎ ِ‬
‫ﻑ« ﺟﱪﺋﻴﻞ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮ ﻳﻚ ﺣﺮﻑ ﺑﺮ ﻣﻦ ﺁﻣﻮﺧﺖ‪ ،‬ﻣﻦ ﭘﻴﻮﺳﺘﻪ ﺯﻳﺎﺩﺕ ﻣﻰﺧﻮﺍﺳﺘﻢ ﻭ ﺍﻭ ﺯﻳﺎﺩ ﻣﻰﻛﺮﺩ ﺗﺎ ﺑﻪ ﻫﻔﺖ ﺣﺮﻑ ﺭﺳﻴﺪ‪.‬‬
‫ﻳ‪‬ﺰﻳﺪ‪‬ﻧ‪‬ﻰ ﺣ‪‬ﺘ‪‬ﻰ ﺍِﻧ‪‬ﺘ‪‬ﻬﻰ ﺍِﱃ ‪‬ﺳ ‪‬ﺒ ‪‬ﻌ ِﺔ ﹶﺍ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﺩﺭ ﻫﺮ ﺳﻪ ﻛﺘﺎﺏ ﻓﻮﻕ ﺁﻣﺪﻩ‪ :‬ﻋﻤﺮ ﺑﻦ ﺧﻄﺎﺏ ﻣﻰﮔﻔﺖ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﺣﻜﻴﻢ ﺭﺍ ﺷﻨﻴﺪﻡ ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪ ﺑﻪ ﻗﺮﺍﺋﺘﺶ ﮔﻮﺵ ﻣﻰﻛﺮﺩﻡ ﺩﻳﺪﻡ ﺁﻧﻄﻮﺭ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﺮ ﻣﻦ‬
‫ﺁﻣﻮﺧﺘﻪ ﺑﺮ ﺧﻼﻑ ﺁﻥ ﻣﻰﺧﻮﺍﻧﺪ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺩﺭ ﳕﺎﺯ ﺑﺮ ﺍﻭ ﲪﻠﻪ ﻛﻨﻢ ﻭﱃ ﺻﱪ ﻛﺮﺩﻡ ﺗﺎ ﺳﻼﻡ ﳕﺎﺯ ﺭﺍ ﺩﺍﺩ‪ ،‬ﺍﺯ ﻟﺒﺎﺳﺶ ﮔﺮﻓﺘﻪ ﮔﻔﺘﻢ‪ :‬ﻛﻰ ﺗﻮ ﺭﺍ ﺍﻳﻦ ﺳﻮﺭﻩ ﺁﻣﻮﺧﺖ ﻛﻪ ﻣﻰﺧﻮﺍﻧﺪﻯ؟‬
‫ﮔﻔﺖ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ‪ .‬ﮔﻔﺘﻢ ﺩﻭﺭﻍ ﮔﻔﱴ ﺭﺳﻮﻝ ﺧﺪﺍ ﻣﺮﺍ ﻏﲑ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺧﺘﻪ‪ ،‬ﺍﻭ ﺭﺍ ﭘﻴﺶ ﺭﺳﻮﻝ ﺧﺪﺍ ﺁﻭﺭﺩﻡ ﮔﻔﺘﻢ‪ :‬ﺍﻳﻦ ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ ﺭﺍ ﻃﻮﺭﻯ ﻣﻰﺧﻮﺍﻧﺪ ﻛﻪ ﺑﻪ ﻣﻦ ﺁﻥ ﻃـﻮﺭ‬
‫ﻧﻴﺎﻣﻮﺧﺘﻪﺍﻯ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻭ ﺭﺍ ﺭﻫﺎ ﻛﻦ‪.‬‬
‫ﺑﻌﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻳﺎ ﻫﺸﺎﻡ ﲞﻮﺍﻥ ﺍﻭ ﳘﺎﻥ ﻗﺮﺍﺋﺖ ﺭﺍ ﺧﻮﺍﻧﺪ ﻛﻪ ﺩﺭ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻩ ﺑﻮﺩ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﻃﻮﺭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻌﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻋﻤﺮ ﺗﻮ ﲞﻮﺍﻥ‪ .‬ﻣﻦ ﺑﺎ ﻗﺮﺍﺋﱴ ﻛﻪ ﺑﻪ ﻣﻦ‬
‫ﺁﻣﻮﺧﺘﻪ ﺧﻮﺍﻧﺪﻡ‪ ،‬ﻓﺮﻣﻮﺩ ﺍﻳﻨﻄﻮﺭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﻗﺮﺁﻥ ﺑﺮ ﻫﻔﺖ ﺣﺮﻑ ﻧﺎﺯﻝ ﺷﺪﻩ ﺁﻧﭽﻪ ﻣﻴﺴﺮ ﺑﺎﺷﺪ ﲞﻮﺍﻧﻴﺪ )ﺗﺮﲨﻪ ﺍﺯ ﺻﺤﻴﺢ ﲞﺎﺭﻯ(‪.‬‬
‫ﺦ ﺍ ﹾﻟﻜﹶﺒﲑ‪ ،‬ﻭ‪‬ﺍﻟﹾﻐ‪‬ﻼ ‪‬ﻡ ﻭ‪‬ﺍﻟﹾﺠﺎﺭِﻳ‪‬ـﺔﹸ‪،‬‬
‫ﺖ ﺍِﱃ ﹸﺍﻣ‪ٍ ‬ﺔ ﺍﹸﻣﻴ‪‬ﻴ‪ ‬ﻦ‪ِ :‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹾ ‪‬ﻌﺠ‪‬ﻮﺯ‪ ،‬ﻭ‪‬ﺍﻟﺸ‪ ‬ﻴ ‪‬‬
‫ﺩﺭ ﺻﺤﻴﺢ ﺗﺮﻣﺬﻯ ﺁﻣﺪﻩ‪» :‬ﹶﻟ ِﻘ ‪‬ﻰ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺟ‪ ‬ﺒﺮ‪‬ﺋﻴ ﹶﻞ ﻓﹶﻘﺎ ﹶﻝ ﻳﺎ ﺟ‪ ‬ﺒﺮ‪‬ﺋﻴ ﹸﻞ ﺍِﻧ‪‬ﻰ ‪‬ﺑ ِﻌ ﹾﺜ ‪‬‬
‫ﻑ«‪.‬‬
‫ﺤﻤ‪ ‬ﺪ ِﺍﻥﱠ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹸﺍ‪‬ﻧ ِﺰ ﹶﻝ ﻋ‪‬ﻠﻰ ‪‬ﺳ ‪‬ﺒ ‪‬ﻌ ِﺔ ﹶﺍ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﻂ ﻗﺎ ﹶﻝ‪ :‬ﻳﺎ ‪‬ﻣ ‪‬‬
‫ﻭ‪‬ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﺍﻟﮋﹶﺫﻯ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘ ‪‬ﺮ ْﺀ ﻛِﺘﺎﺑﹰﺎ ﹶﻗ ﱡ‬
‫ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻫﻔﺖ ﺣﺮﻑ ﭼﻴﺴﺖ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻳﻚ ﻗﻮﻝ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﻣﻰﺷﻮﻧﺪ ﺑﺎ ﻫﻔﺖ ﻟﻔﻆ ﺧﻮﺍﻧﺪ ﺑﻪ ﺷﺮﻁ ﺁﻧﻜﻪ ﻣﻌﲎ ﻣﺘﻔﺎﻭﺕ ﻧﺒﺎﺷﺪ ﻣﺜﻼ ﺩﺭ ﺁﻳـﻪ‬
‫»ﻓﹶﺎ ‪‬ﺳ ‪‬ﻌﻮ‪‬ﺍ ﺍِﱃ ِﺫ ﹾﻛ ِﺮ ﺍﻟﻠﱠ ِﻪ« ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﲨﻌﻪ ﺍﺳﺖ ﻣﻰﺷﻮﺩ »ﻓﹶﺎﺳ‪‬ﻌ‪‬ﻮ‪‬ﺍ‪ ،‬ﻓﹶﺎﻣ‪‬ﻀ‪‬ﻮﺍ‪ ،‬ﻓﹶﺎﺫﹾﻫ‪‬ﺒ‪‬ﻮﺍ« ﺧﻮﺍﻧﺪ ﻛﻪ ﻫﺮ ﺳﻪ ﺑﻪ ﻣﻌﲎ ﺭﻓﱳ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪ .[١٨:‬ﻣﻰﺷﻮﺩ »ﻫ‪ ‬ﻠﹸﻢ‪ ،‬ﺗ‪‬ﻌﺎﻝ‪،‬‬
‫ﻉ« ﺧﻮﺍﻧﺪ ﻛﻪ ﳘﻪ ﺗﻘﺮﻳﺒﹰﺎ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﻧﺪ‪.‬‬
‫‪‬ﻋﺠ‪‬ﻞ‪ ،‬ﹶﺍ ‪‬ﺳ ِﺮ ‪‬‬
‫ﺍﻳﻦ ﻭﺟﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺍﺯ ﻣﻘﺪﻣﻪ ﺗﻔﺴﲑ ﻃﱪﻯ ﻧﻘﻞ ﺷﺪﻩ ﺑﻪ ﺩﻟﻴﻞ ﺁﻧﭽﻪ ﮔﻮﻳﻨﺪ‪ :‬ﻋﻤﺮ‪ ،‬ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺍﰉ ﺑﻦ ﻛﻌﺐ ﺩﺭ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﺍﺧﺘﻼﻑ ﻟﻔﻈﻰ ﺩﺍﺷﺘﻨﺪ ﻧﺰﺩ ﭘﻴﺎﻣﱪ‬
‫ﺁﻣﺪﻧﺪ ﻗﺮﺍﺋﺘﻬﺎ ﳐﺘﻠﻔﻪ ﺁ‪‬ﺎ ﺭﺍ ﺗﺼﻮﻳﺐ ﻓﺮﻣﻮﺩ ﺩﺭ »ﺍﻟﺒﻴﺎﻥ« ﮔﻔﺘﻪ‪ :‬ﺍﻳﻦ ﳐﺘﺎﺭ ﻃﱪﻯ ﻭ ﲨﺎﻋﱴ ﺍﺳﺖ ﻭ ﻗﺮﻃﱮ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﮔﻔﺘﻪ‪ :‬ﳐﺘﺎﺭ ﺍﻛﺜﺮ ﺍﻫﻞ ﻋﻠﻢ ﳘﲔ ﺍﺳﺖ‪.‬‬
‫ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻫﻔﺖ ﺣﺮﻑ ﻫﻔﺖ ﻗﺴﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‪ :‬ﺍﻣﺮ‪ ،‬ﻰ‪ ،‬ﺣﻼﻝ‪ ،‬ﺣﺮﺍﻡ‪ ،‬ﳏﻜﻢ‪ ،‬ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻭ ﺍﻣﺜﺎﻝ‪.‬‬
‫ﺳﻮﻡ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﻫﻔﺖ ﻟﻐﺖ ﻓﺼﻴﺢ ﻋﺮﺏ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﻣﻄﺎﺑﻖ ﺁ‪‬ﺎ ﻧﺎﺯﻝ ﺷﺪﻩ‪ :‬ﻟﻐﺖ ﻗﺮﻳﺶ‪ ،‬ﻫﺬﻳﻞ‪ ،‬ﻫﻮﺍﺯﻥ‪ ،‬ﳝﻦ‪ ،‬ﻛﻨﺎﻧﻪ‪ ،‬ﲤﻴﻢ‪ ،‬ﺛﻘﻴﻒ‪.‬‬
‫ﺑﻄﻼﻥ ﺍﻳﻦ ﻗﻮﻝ‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺍﺯ ﻧﻈﺮ ﺷﻴﻌﻪ ﻭ ﳏﻘﻘﲔ ﻣﺘﺎﺧﺮﻳﻦ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﻣﺮﺩﻭﺩ ﻭ ﻏﲑ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺟﺰ ﺑﺎﺯﻯ ﺑﺎ ﻛﻼﻡ ﺧﺪﺍ ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ ﻛﻪ ﻫﺮ ﻛﺲ ﻣﻄﺎﺑﻖ ﺩﳋﻮﺍﻩ ﺧﻮﻳﺶ‬
‫ﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﻋﻮﺽ ﻛﻨﺪ ﻭ ﺷﺎﻳﺪ ﺑﻌﻀﻰ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻏﲑ ﻋﺮﺏ ﻫﻢ ﺑﮕﻮﻳﻨﺪ‪ :‬ﻣﺎ ﻛﻠﻤﺎﺕ ﺗﺮﻛﻰ‪ ،‬ﻓﺎﺭﺳﻰ ﻳﺎ ﻏﲑﻩ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻛﻠﻤﺎﺕ ﻋﺮﰉ ﻣﻰﮔﺬﺍﺭﱘ ﻛﻪ ﺩﺭ ﻣﻌﲎ ﻳﻜﻰ ﺍﻧﺪ‪.‬‬
‫ﺑﺰﺭﮔﺎﻥ ﺷﻴﻌﻪ ﺍﺯ ﻗﺒﻴﻞ ﺷﻴﺦ ﻃﻮﺳﻰ ﻭ ﺍﺑﻦ ﻃﺎﻭﺱ ﻭ ﻏﲑ ﻫﻢ ﺑﺮ ﺑﻄﻼﻥ ﺁﻥ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻑ ﻳ‪‬ﺠﲕ ُﺀ ِﻣ ‪‬ﻦ ِﻗ ‪‬ﺒ ِﻞ ﺍﻟﺮ‪‬ﻭﺍ ِﺓ« ﻭ ﺍﺯ ﻓﻀﻴﻞ ﺑﻦ ﻳﺴﺎﺭ ﻧﻘﻞ ﺷﺪﻩ‬
‫ﺩﺭ ﺣﺪﻳﺚ ﺍﺯ ﺯﺭﺍﺭﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ِ» :‬ﺍﻥﱠ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻭﺍ ِﺣﺪ‪ ‬ﻧ ‪‬ﺰ ﹶﻝ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪ ﻭﺍ ِﺣ ٍﺪ ﻭ‪‬ﻟ ِﻜﻦ‪ ‬ﺍ ﹾﻟﺎِﺧ‪‬ﺘِﻼ ‪‬‬
‫ﻛﻪ ﺑﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻋﺮﺽ ﻛﺮﺩﻡ‪ :‬ﻣﺮﺩﻡ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻗﺮﺁﻥ ﺑﺮ ﻫﻔﺖ ﺣﺮﻑ ﻧﺎﺯﻝ ﺷﺪﻩ ﻓﺮﻣﻮﺩ‪ :‬ﺩﴰﻨﺎﻥ ﺧﺪﺍ ﺩﺭﻭﻍ ﻣﻰﮔﻮﻳﻨﺪ‪ ،‬ﻗﺮﺁﻥ ﺑﺮ ﻳﻚ ﺣﺮﻑ ﻧﺎﺯﻝ ﺷـﺪﻩ ﺍﺯ‬
‫ﻑ ﻭﺍ ِﺣ ٍﺪ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪ ﺍﻟﹾﻮﺍ ِﺣ ِﺪ« )ﻛﺎﰱ ﻛﺘﺎﺏ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺣﺪﻳﺚ ‪ ١٢‬ﻭ ‪.(١٣‬‬
‫ﺟﺎﻧﺐ ﺧﺪﺍﻯ ﻭﺍﺣﺪ »ﻛﹶﺬﹶﺑ‪‬ﻮﺍ ﺍﹶﻋ‪‬ﺪﺍ ُﺀ ﺍﻟ ﻠﱠ ِﻪ ‪‬ﻭ ﻟ ِﻜﻨ‪ ‬ﻪ ‪‬ﻧﺰ‪ ‬ﹶﻝ ﻋ‪‬ﻠﻰ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫‪‬ﺘﺮﻳﻦ ﺗﻮﺟﻴﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻫﻔﺖ ﺣﺮﻑ ﻭﺟﻪ ﺳﻮﻡ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﻭ ﻓﲑﻭﺯﺁﺑﺎﺩﻯ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺮ ﺩﻭ ﺩﺭ ﻟﻐﺖ »ﺣﺮﻑ« ﺣﺪﻳﺚ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﻗﺮﺁﻥ ﺑﺮ ﻫﻔﺖ ﻟﻐﺖ ﺍﺯ ﻟﻐﺎﺕ ﻋﺮﺏ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭﱃ ﻣﺮﺍﺩ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻳﻚ ﺣﺮﻑ )ﻛﻠﻤﻪ( ﻫﻔﺖ ﻭﺟﻪ ﺟﺎﻳﺰ ﺍﺳﺖ ﺑﻠﻜﻪ ﻫﻔﺖ ﻟﻐﺎﺕ ﺩﺭ ﳎﻤﻮﻉ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ )ﲤﺎﻡ‬
‫ﺷﺪ(‪.‬‬
‫ﺍﻣﺎ ﺍﺷﻜﺎﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻔﺖ ﺣﺮﻑ ﺭﺍ ﻫﻔﺖ ﻟﻐﺖ ﻣﻌﲎ ﻛﺮﺩﻥ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﻭﺁﻧﮕﻬﻰ ﻣﻀﻤﻮﻥ ﺭﻭﺍﻳﺎﺕ ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻭ ﺑﺎ ﻣﻌﻨﺎﻯ ﺍﻭﻝ ﺑﺴﻴﺎﺭ ﻣﻰﺳﺎﺯﺩ ﻛﻪ ﺁﻥ ﻫﻢ ﻣﺮﺩﻭﺩ‬
‫ﺍﺳﺖ‪ ،‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺍﺯ ﻋﻤﺮ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻗﺮﺁﻥ ﺑﻪ ﻟﻐﺖ ﻣ‪‬ﻀﺮ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﭼﻮﻥ »ﺣ‪‬ﺘ‪‬ﻰ ﺣﲔ« ﺭﺍ »ﻋ‪‬ﺘ‪‬ﻰ ﺣﲔ« ﺧﻮﺍﻧﺪ ﻋﻤﺮ ﺑﻪ ﻭﻯ ﻧﻮﺷﺖ‪ :‬ﻗﺮﺁﻥ ﺑﻪ ﻟﻐﺖ ﻫﺬﻳﻞ‬
‫ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺑﺎ ﻟﻐﺖ ﻗﺮﻳﺶ ﻳﺎﺩ ﺑﺪﻩ ﻧﻪ ﻟﻐﺖ ﻫﺬﻳﻞ )ﺍﻟﺒﻴﺎﻥ ﺹ ‪ ٣٠٢‬ﻧﻘﻞ ﺍﺯ ﺗﺒﻴﺎﻥ( ﻭ ﺩﺭ ﻣﻔﺘﺎﺡ ﻛﻨﻮﺯ ﺍﻟﺴﻨﺔ ﻣﺎﺩﻩ »ﻗﺮﺁﻥ« ﺍﺯ ﲞﺎﺭﻯ ﻭ ﺗﺮﻣﺬﻯ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‬
‫ﻼ »ﺍﻟﺘﺎﺑﻮﺕ« ﺑﻨﻮﻳﺴﻨﺪ ﻳﺎ »ﺍﻟﺘﺎﺑﻮﻩ« ﻋﺜﻤﺎﻥ‬
‫ﺶ« ﺩﺭ ﺻﺤﻴﺢ ﺗﺮﻣﺬﻯ ﺁﺧﺮﻳﻦ ﺣﺪﻳﺚ ﺍﺯ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﺗﻮﺑﻪ ﺁﻣﺪﻩ ﻛﻪ ﺑﻪ ﻭﻗﺖ ﻧﻮﺷﱳ ﻗﺮﺁﻥ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ ﻣﺜ ﹰ‬
‫»ﹸﺍ ‪‬ﻧ ِﺰ ﹶﻝ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ِﺑ ﹸﻠ ‪‬ﻐ ِﺔ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﮔﻔﺖ‪ :‬ﺍﻟﺘﺎﺑﻮﺕ ﺑﻨﻮﻳﺴﻴﺪ ﻛﻪ ﻗﺮﺁﻥ ﺑﻪ ﻟﻐﺖ ﻗﺮﻳﺶ ﻧﺎﺯﻝ ﺷﺪﻩ‪.‬‬
‫ﺳﻮﺭﻩﻫﺎﻯ ﻣﻜﹼﻰ ﻭ ﻣﺪﱏ‬
‫ﺩﻭﺭﺍﻥ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻪ ﺩﻭ ﲞﺶ ﺗﻘﺴﻴﻢ ﻣﻰﺷﻮﺩ‪ :‬ﺩﻭﺭﻩ ﺍﻭﻝ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻜﹼﻪ ﻣﺸﻐﻮﻝ ﺗﺒﻠﻴﻎ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﻭﺭﻩ ﺩﻭﻡ ﺩﻩ ﺳﺎﻝ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﻪ ﻣﺪﻳﻨﻪ ﻫﺠﺮﺕ ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﻣﺪﺕ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺗﻜﻤﻴﻞ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭ ﺩﻭﺭﻩ ﺍﻭﻝ ﻧﺎﺯﻝ ﺷﺪﻩ ﺁﻳﺎﺕ ﻭ ﺳﻮﺭﻩﻫﺎﻯ ﻣﻜﻰ ﻧﺎﻣﻨﺪ ﺧﻮﺍﻩ ﺩﺭ ﺧﻮﺩ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‬
‫ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﻭ ﺁﻳﺎﺕ ﻭ ﺳﻮﺭﻩ ﻫﺎﺋﻰ ﻛﻪ ﺩﺭ ﻋﺮﺽ ﺩﻩ ﺳﺎﻝ ﺑﻌﺪ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻣﺪﱏ ﻧﺎﻡ ﺩﺍﺭﻧﺪ ﺧﻮﺍﻩ ﺩﺭ ﺧﻮﺩ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩﺍﻧﺪ ﻳﺎ ﺩﺭ ﺟﺎﻫﺎﻯ ﺩﻳﮕﺮ‪.‬‬
‫ﺑﻴﺸﺘﺮ ﻗﺮﺁﻥ ﺩﺭ ﻣﻜﻪ ﺩﺭ ﻋﺮﺽ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﻣﺬﻛﻮﺭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺹ ‪ ٦٦‬ﺍﺯ ﻓﻬﺮﺳﺖ ﺍﺑﻦ ﻧﺪﱘ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﺩﺭ ﻣﻜﻪ ‪ ٨٥‬ﺳﻮﺭﻩ ﻭ ﺩﺭ ﻣﺪﻳﻨﻪ‬
‫‪ ٢٨‬ﺳﻮﺭﻩ ﻧﺎﺯﻝ ﮔﺸﺘﻪﺍﻧﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﳎﻤﻮﻉ ‪ ١١٣‬ﺳﻮﺭﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺩﺭ ﺗﻌﺪﺍﺩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺳﻮﺭﻩ ﲪﺪ ﻧﻴﺴﺖ ﻭ ﺑﺎ ﺁﻥ ﲨﻊ ﺳﻮﺭ ‪ ١١٤‬ﻣﻰﺑﺎﺷﺪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺗﺮﺗﻴﺐ ﻧﺰﻭﻝ ﺳﻮﺭ ﻣﻜﻰ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻪ‬
‫ﺷﺮﺡ ﺫﻳﻞ ﻧﻘﻞ ﺷﺪﻩ‪:‬‬
‫ﺕ‪.‬‬
‫ﺲ ﹸﻛﻮ‪ ‬ﺭ ‪‬‬
‫‪ِ -٦‬ﺍﺫﹶﺍ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ﺖ ﻳ‪‬ﺪﺍ‪.‬‬
‫‪ -٥‬ﺗﺒ‪ ‬‬ ‫‪ -٣‬ﻣﺰ‪‬ﻣ‪ ‬ﹸﻞ‪ -٤ .‬ﻣﺪ‪‬ﺛﱢ ‪‬ﺮ‪.‬‬ ‫‪ -٢‬ﻥ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ﹶﻠ ِﻢ‪.‬‬ ‫ﻚ‪) .‬ﻋﻠﻖ(‪.‬‬
‫‪ِ -١‬ﺍ ﹾﻗ ‪‬ﺮ ْﺀ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭﺑ‪ ‬‬
‫ﺼ ِﺮ‪.‬‬
‫‪ -١٢‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬ ‫ﺡ‪.‬‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫‪ -١١‬ﹶﺍﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫‪ -١٠‬ﻭ‪‬ﺍﻟﻀ‪‬ﺤﻰ‪.‬‬ ‫ﺠ ِﺮ‪.‬‬
‫‪ -٩‬ﻭ‪‬ﺍ ﹾﻟ ﹶﻔ ‪‬‬ ‫‪ -٨‬ﻭ‪‬ﺍﻟ ﻠﱠ ‪‬ﻴ ِﻞ ﺍِﺫﺍ ﻳ‪‬ﻐ‪‬ﺸﻰ‪.‬‬ ‫ﻚ ﺍ ﹾﻟﺎﹶﻋ‪‬ﻠﻰ‪.‬‬
‫ﺢ ﺍ ‪‬ﺳ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬
‫‪ -٧‬ﺳﺒ‪ِ ‬‬
‫ﻒ ﹶﻓ ‪‬ﻌ ﹶﻞ‪.‬‬
‫‪ -١٨‬ﹶﺍﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻴ ‪‬‬ ‫‪ -١٧‬ﺍﹶﻟﹾﻜﺎ ِﻓﺮ‪‬ﻭﻥ‪.‬‬ ‫ﺖ ﺍﻟﱠﺬﻯ‪.‬‬
‫‪ -١٦‬ﹶﺍ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫‪ -١٥‬ﺍﹶﻟﹾﻬﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﺘ‪‬ﻜﺎﹸﺛ ‪‬ﺮ‪.‬‬ ‫‪ -١٤‬ﺍِﻧ‪‬ﺎ ﺍﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨﺎ ‪‬ﻙ ﺍ ﹾﻟ ﹶﻜ ‪‬ﻮﹶﺛ ‪‬ﺮ‪.‬‬ ‫ﺕ‪.‬‬
‫‪ -١٣‬ﻭ‪‬ﺍﻟﹾﻌﺎﺩِﻳﺎ ِ‬
‫‪ -٢٤‬ﺍﻧ‪‬ﺎ ﹶﺍ ‪‬ﻧﺰ‪‬ﻟﹾﻨﺎ‪.‬‬ ‫ﺲ‪.‬‬
‫‪ -٢٣‬ﻋ ‪‬ﺒ ‪‬‬ ‫‪ -٢٢‬ﻭ‪‬ﺍﻟ‪‬ﻨﺠ‪‬ﻢ‪.‬‬ ‫‪ -٢١‬ﹸﻗ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺍ ‪‬ﺣﺪ‪.‬‬ ‫ﺱ‪.‬‬
‫‪ -٢٠‬ﹸﻗ ﹾﻞ ﺍﹶﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬ﺮﺏ‪ ‬ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪ -١٩‬ﹸﻗ ﹾﻞ ﺍﹶﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬ﺮﺏ‪ ‬ﺍﹾﻟ ﹶﻔ ﹶﻠ ِﻖ‪.‬‬
‫ﺕ‪.‬‬
‫‪ -٣٢‬ﻭ‪‬ﺍﻟﹾ ‪‬ﻤﺮ‪‬ﺳ‪‬ﻼ ِ‬ ‫‪ -٣١‬ﻫ ‪‬ﻤ ‪‬ﺰ ‪‬ﻩ‪.‬‬ ‫‪ -٣٠‬ﻗِﻴﺎﻣ‪‬ﺔ‪.‬‬ ‫‪ -٢٩‬ﻗﺎﺭِﻋ‪‬ﺔ‪.‬‬ ‫ﻑ‪.‬‬
‫‪ -٢٨‬ﻟِﺎﻳﻼ ِ‬ ‫ﲔ‪.‬‬
‫‪ -٢٧‬ﻭ‪‬ﺍﻟﺘ‪ِ ‬‬ ‫‪ -٢٦‬ﺑﺮ‪‬ﻭﺝ‪.‬‬ ‫ﺲ‪.‬‬
‫‪ -٢٥‬ﻭ‪‬ﺍﻟﺸ‪ ‬ﻤ ِ‬
‫‪ -٣٩‬ﹸﻗ ﹾﻞ ﺍﹸﻭ ِﺣ ‪‬ﻰ‪.‬‬ ‫‪ -٣٨‬ﺍﹶﻋ‪‬ﺮﺍﻑ‪.‬‬ ‫‪ -٣٧‬ﺹ‪.‬‬ ‫ﺖ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ‪.‬‬
‫‪ِ -٣٦‬ﺍ ﹾﻗ ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ِ‬ ‫‪ -٣٥‬ﻃﺎﺭِﻕ‪.‬‬ ‫ﺴ ‪‬ﻢ ﺑِﻬﺬﹶﺍﺍ ﹾﻟ‪‬ﺒ ﹶﻠ ِﺪ‪.‬‬
‫‪ -٣٤‬ﻻﹸﺍ ﹾﻗ ِ‬ ‫‪ -٣٣‬ﻕ ﻭ‪‬ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ِﻥ‪.‬‬
‫‪ -٤٦‬ﺷ‪‬ﻌ‪‬ﺮﺍﺀ‪ -٤٧ .‬ﻧ‪‬ﻤ‪‬ﻞ‪.‬‬ ‫‪ -٤٥‬ﻭ‪‬ﺍﻗِﻌ‪‬ﺔ‪.‬‬ ‫‪ -٤٤‬ﻃﻪ‪.‬‬ ‫‪ -٤٣‬ﻛﻬﻴﻌﺺ‪) .‬ﻣﺮﱘ(‪.‬‬ ‫‪ -٤٢‬ﻣ‪‬ﻼﺋِﻜﻪ‪) .‬ﻓﺎﻃِﺮ(‪.‬‬ ‫‪ -٤١‬ﹸﻓﺮ‪‬ﻗﺎﻥ‪.‬‬ ‫‪ -٤٠‬ﻳﺲ‪.‬‬
‫‪ -٥٢‬ﻳ‪‬ﻮﺳ‪‬ﻒ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬ ‫‪ -٥١‬ﻫ‪‬ﻮﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬ ‫‪ -٥٠‬ﻳ‪‬ﻮﻧ‪‬ﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬ ‫‪ -٤٩‬ﺑ‪‬ﻨِﻰ ﺍِﺳ‪‬ﺮﺍﺋﻴﻞ‪) .‬ﺍﹶﹾﻟﺎِﺳ‪‬ﺮﺍﺀ(‪.‬‬ ‫‪ -٤٨‬ﻗﹶﺼ‪‬ﺺ‪.‬‬
‫‪ -٦٠‬ﺣﻢ ﻣ‪‬ﺆ‪‬ﻣِﻦ‪) .‬ﻏﺎﻓﺮ(‬ ‫‪ -٥٩‬ﺯ‪‬ﻣ‪‬ﺮ‪.‬‬ ‫‪ -٥٨‬ﺳ‪‬ﺒ‪‬ﺎﺀ‪.‬‬ ‫‪ -٥٧‬ﻗﹶﻤ‪‬ﺮ‪.‬‬ ‫‪ -٥٦‬ﻟﹸﻘﹾﻤﺎﻥ‪.‬‬ ‫‪ -٥٥‬ﺻﺎﻓﹼﺎﺕ‪.‬‬ ‫‪ -٥٤‬ﺍﹶﻧ‪‬ﻌﺎﻡ‪.‬‬ ‫‪ -٥٣‬ﺣﺠ‪‬ﺮ‪.‬‬
‫‪ -٦٧‬ﺫﺍﺭﻳﺎﺕ‪.‬‬ ‫‪ -٦٦‬ﺍﺣﻘﺎﻑ‪.‬‬ ‫‪ -٦٥‬ﺟﺎﺛﻴﺔ‪.‬‬ ‫‪ -٦٤‬ﺩﺧﺎﻥ‪.‬‬ ‫‪ -٦٣‬ﺯﺧﺮﻑ‪.‬‬ ‫‪ -٦٢‬ﺣﻢ ﻋﺴﻖ‪) .‬ﺷﻮﺭﻯ(‬ ‫‪ -٦١‬ﺣﻢ ﺳﺠﺪﻩ‪) .‬ﻓﺼﻠﺖ(‬
‫‪ -٧٣‬ﺍﻧﺒﻴﺎﺀ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ«‬ ‫‪ -٧٢‬ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬ ‫‪ -٧٠‬ﳓﻞ‪ -٧١ .‬ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬ ‫‪ -٦٩‬ﻛﻬﻒ‪.‬‬ ‫‪ -٦٨‬ﻏﺎﺷﻴﺔ‪.‬‬
‫‪ -٨١‬ﻧﺎﺯﻋﺎﺕ‪.‬‬ ‫‪ -٨٠‬ﻋﻢ‪ ‬ﻳ‪‬ﺘ‪‬ﺴﺎﺋﹶ ﻠﹸﻮﻥ‪.‬‬ ‫‪ -٧٩‬ﺫﹸﻭﺍﻟﹾﻤ‪‬ﻌﺎﺭِﺝ‪.‬‬ ‫‪ -٧٨‬ﺣﺎﻗﻪ‪.‬‬ ‫‪ -٧٧‬ﻣﻠﻚ‪.‬‬ ‫‪ -٧٦‬ﻃﻮﺭ‪.‬‬ ‫‪ -٧٥‬ﺍﱂ ﺗﱰﻳﻞ‪.‬‬ ‫‪ -٧٤‬ﻣﺆﻣﻨﻮﻥ‪.‬‬
‫‪ -٨٥‬ﻋﻨﻜﺒﻮﺕ‪ -٨٦ .‬ﻣﻄﻔﻔﲔ‪.‬‬ ‫‪ -٨٤‬ﺭﻭﻡ‪.‬‬ ‫‪ -٨٣‬ﺍﻧﺸﻘﺎﻕ‪.‬‬ ‫‪ -٨٢‬ﺍﻧﻔﻄﺎﺭ‪.‬‬
‫ﺍﻳﻦ ﺳﻮﺭﻩﻫﺎ ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩﺍﻧﺪ ﻣﺮﺣﻮﻡ ﻃﱪﺳﻰ ﺁ‪‬ﺎ ﺭﺍ ‪ ٨٥‬ﻓﺮﻣﻮﺩﻩ ﻭﱃ ‪ ٨٦‬ﺳﻮﺭﻩﺍﻧﺪ ﻭ ﺳﻮﺭ ﻣﺪﱏ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﻧﺪ‪:‬‬
‫‪ -٩٤‬ﺣﺪﻳﺪ‪.‬‬ ‫‪ -٩٢‬ﻧﺴﺎﺀ‪ -٩٣ .‬ﺯﻟﺰﺍﻝ‪.‬‬ ‫‪ -٩١‬ﳑﺘﺤﻨﻪ‪.‬‬ ‫‪ -٩٠‬ﺍﺣﺰﺍﺏ‪.‬‬ ‫‪ -٨٩‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫‪ -٨٧‬ﺑﻘﺮﻩ‪ -٨٨ .‬ﺍﻧﻔﺎﻝ‪.‬‬
‫‪ -١٠١‬ﺣﺸﺮ‪.‬‬ ‫‪ -١٠٠‬ﹶﻟ ‪‬ﻢ ﻳ‪‬ﻜﹸﻦ‪.‬‬ ‫‪ -٩٩‬ﻃﻼﻕ‪.‬‬ ‫‪ -٩٨‬ﻫ ﹾﻞ ﺍﹶﺗﻰ‪) .‬ﺍﻧﺴﺎﻥ‪-‬ﺩﻫﺮ(‬ ‫‪ -٩٧‬ﺭﲪﻦ‪.‬‬ ‫‪ -٩٦‬ﺭﻋﺪ‪.‬‬ ‫‪ -٩٥‬ﳏﻤﺪ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ«‬
‫‪ -١١٠‬ﺗﻐﺎﺑﻦ‪.‬‬ ‫‪ -١٠٩‬ﲨﻌﻪ‪.‬‬ ‫‪ -١٠٧‬ﺣﺠﺮﺍﺕ‪ -١٠٨ .‬ﲢﺮﱘ‪.‬‬ ‫‪ -١٠٦‬ﳎﺎﺩﻟﻪ‪.‬‬ ‫‪ -١٠٥‬ﻣﻨﺎﻓﻘﻮﻥ‪.‬‬ ‫‪ -١٠٤‬ﺣﺞ‪.‬‬ ‫‪ -١٠٢‬ﻧﺼﺮ‪ -١٠٣ .‬ﻧﻮﺭ‪.‬‬
‫ﲑ ‪‬ﻫ ﹾﻞ ﺍﹶﺗﻰ(‪.‬‬
‫)ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺗ‪‬ﻔﹾﺴ ِ‬ ‫‪ -١١٣‬ﺗﻮﺑﻪ‪.‬‬ ‫‪ -١١٢‬ﻣﺎﺋﺪﻩ‪.‬‬ ‫‪ -١١١‬ﺻﻒ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻫﻢ ‪ ٢٧‬ﺳﻮﺭﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﳎﻤﻊ ‪) ٢٨‬ﲦﺎﻥ ﻭ ﻋﺸﺮﻭﻥ( ﴰﺮﺩﻩ ﺍﺳﺖ ﳎﻤﻮﻉ ﺳﻮﺭ ﻓﻮﻕ ﺻﺪ ﻭ ﺳﻴﺰﺩﻩ ﺳﻮﺭﻩ ﺍﺳﺖ ﻭﱃ ﺳﻮﺭﻩ ﲪﺪ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻧﻴﺴﺖ ﻭ ﺑﺎ ﺍﺿﺎﻓﻪ ﺳﻮﺭﻩ ﲪﺪ‬
‫ﳎﻤﻮﻉ ﺳﻮﺭﻩﻫﺎ ‪ ١١٤‬ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺮﺁ‪‬ﺎﻯ ﻓﻌﻠﻰ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﺯ ﺛﻮﺍﺏ ﻗﺮﺁﻥ‬
‫ﭘﺮﺳﻴﺪﻡ‪ ،‬ﺍﺯ ﺛﻮﺍﺏ ﻫﺮ ﺳﻮﺭﻩ ﺑﺮ ﳓﻮﻯ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺧﱪﻡ ﺩﺍﺩ ﭘﺲ ﺍﻭﻟﲔ ﺳﻮﺭﻩ ﻛﻪ ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ )ﲪﺪ( ﺳﭙﺲ ﺍﻗﺮﺃ ﺑﺎﺳﻢ‪ ...‬ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﻫﺴﺖ ﲪﺪ‬
‫ﺑﻌﺪ ﺍﺯ ﻣﺪﺛﺮ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﻗﺖ‬
‫ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺳﻮﺭﻩﻫﺎﻯ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﻧﻘﻞ ﺷﺪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺹ ‪ ٩٣‬ﺑﻪ ﺑﻌﺪ ﺍﺯ ﻓﻬﺮﺳﺖ ﺍﺑﻦ ﻧﺪﱘ ﻭ ﭼﻨﺪ ﻛﺘﺎﺏ ﺩﻳﮕﺮ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ‬
‫ﺹ ‪ ١٠٦‬ﺑﻪ ﺑﻌﺪ ﺍﺯ ﺍﺗﻘﺎﻥ ﺳﻴﻮﻃﻰ ﻭ ﺩﺭ ﻣﻘﺪﻣﻪ ﺗﻔﺴﲑ ﺧﺎﺯﻥ )ﻓﺼﻞ ﲨﻊ ﺍﻟﻘﺮﺁﻥ( ﺑﺎ ﳐﺘﺼﺮ ﺗﻔﺎﻭﺕ ﺍﺯ ﺣﻴﺚ ﭘﺲ ﻭ ﭘﻴﺶ ﻭ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﳎﻤﻊ‬
‫ﺍﻟﺒﻴﺎﻥ ﻧﻘﻞ ﻛﺮﺩﻡ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﻭﻝ ﻫﺮ ﺳﻮﺭﻩ ﻛﻪ ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﺩﺭ ﻣﻜﻪ ﻧﻮﺷﺘﻪ ﻣﻰﺷﺪ ﺳﭙﺲ ﺧﺪﺍ ﺁﻧﭽﻪ ﻣﻰﺧﻮﺍﺳﺖ ﺩﺭ ﻣﺪﻳﻨﻪ ﺑﺮ ﺁﻥ ﻣﻰﺍﻓﺰﻭﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ‬
‫ﻣﻘﺪﺍﺭ ﺑﻌﻀﻰ ﺍﺯ ﺳﻮﺭﻩﻫﺎ ﺩﺭ ﻣﻜﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺑﻘﻴﻪ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﻧﻘﻞ ﺍﻳﻦ ﺗﺮﺗﻴﺒﺎﺕ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻰﺭﺳﺪ ﻛﻪ ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﻫﺠﺮﺕ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺭﺣﺖ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺳﻴﺰﺩﻩ ﻳﺎ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻟﻪ ﺑﻮﺩ ﻭ ﺟﺰ ﺯﻣﺎﻥ‬
‫ﺍﻧﺪﻛﻰ ﺍﺯ ﺩﻭﺭﻩ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﺭﻙ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﺁ‪‬ﺎ ﻧﺎﻡ ﺍﻣﺜﺎﻝ ﻋﻜﺮﻣﻪ‪ ،‬ﻋﻄﺎ‪ ،‬ﳎﺎﻫﺪ‪ ،‬ﺿﺤﺎﻙ ﻭ ﻏﲑﻩ ﺑﻪ ﭼﺸﻢ ﻣﻰﺧﻮﺭﺩ ﻛﻪ ﳕﻰﺗﻮﺍﻥ ﺑﻪ ﻧﻘﻞ ﺁ‪‬ﺎ ﺍﻋﺘﻤﺎﺩ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ‬
‫ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬
‫ﺩﺭ »ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ« ﺹ ‪ ١١٠‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻧﻪ ﺍﺭﺯﺵ ﺭﻭﺍﻳﺖ ﺩﻳﲎ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ ﺍﺭﺯﺵ ﻧﻘﻞ ﺗﺎﺭﳜﻰ‪ :‬ﺯﻳﺮﺍ ﺍﺗﺼﺎﻝ ﺑﻪ ﭘﻴﻐﻤﱪ ﻧﺪﺍﺭﻧﺪ ﺗﺎ ﺍﺭﺯﺵ ﺭﻭﺍﻳﺖ ﺩﻳﲎ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ‬
‫ﺗﺎﺯﻩ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﻛﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﭘﻴﻐﻤﱪ ﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻳﺎ ﺍﺯ ﻛﺴﺎﻥ ﺩﻳﮕﺮ ﻛﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﭼﻪ ﻛﺴﺎﱏ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺭﺍﻩ ﺍﺟﺘﻬﺎﺩ‬
‫ﻛﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﺣﺠﻴﺖ ﺩﺍﺭﺩ‪.‬‬
‫ﺍﻣﺎ ﺍﺭﺯﺵ ﻧﻘﻞ ﺗﺎﺭﳜﻰ ﻧﺪﺍﺭﻧﺪ ﺯﻳﺮﺍ ﺍﺑﻦ ﻋﺒﺎﺱ ﺟﺰ ﺯﻣﺎﻥ ﻧﺎﭼﻴﺰﻯ ﺍﺯ ﺣﻴﺎﺕ ﭘﻴﻐﻤﱪ ﺍﻛﺮﻡ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺍ ﺩﺭﻙ ﻧﻜﺮﺩﻩ ﻭ ﺩﺭ ﻧﺰﻭﻝ ﺍﻳﻨﻬﻤﻪ ﺳﻮﺭﻩﻫﺎﻯ ﻗﺮﺁﻥ ﺣﺎﺿﺮ ﻧﺒﻮﺩﻩ‬
‫ﺍﺳﺖ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺑﺎ ﻓﺮﺽ ﺻﺤﺖ ﺧﱪ ﻭﺍﺣﺪ ﻫﺴﺘﻨﺪ ﻭ ﺧﱪ ﻭﺍﺣﺪ ﺩﺭ ﻏﲑ ﺍﺣﻜﺎﻡ ﺷﺮﻋﻴﻪ ﺧﺎﱃ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺗﻨﻬﺎ ﺭﺍﻩ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ ﺗﺮﺗﻴﺐ ﺳﻮﺭﻩﻫﺎﻯ ﻗﺮﺁﱏ ﻭ ﻣﻜﻰ ﻳﺎ ﻣﺪﱏ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺗﺪﺑﺮ ﺩﺭ ﻣﻀﺎﻣﲔ ﺁ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻖ ﺁﻥ ﺑﺎ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝ ﭘﻴﺶ ﺍﺯ ﻫﺠﺮﺕ ﻭ ﭘﺲ ﺍﺯ ﻫﺠـﺮﺕ‬
‫ﻣﻰﺑﺎﺷﻨﺪ ﺍﻳﻦ ﺭﻭﺵ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﱏ ﻭ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺳﻮﺩﻣﻨﺪ ﻣﻰﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻣﻀﺎﻣﲔ ﺳﻮﺭﻩﻫﺎﻯ ﺍﻧﺴﺎﻥ‪ ،‬ﻋﺎﺩﻳﺎﺕ ﻭ ﻣﻄﻔﻔﲔ ﺑﻪ ﻣﺪﱏ ﺑﻮﺩﻥ‬
‫ﺁ‪‬ﺎ ﮔﻮﺍﻫﻰ ﻣﻰﺩﻫﺪ ﺍﮔﺮ ﭼﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺁ‪‬ﺎ ﺭﺍ ﺟﺰﺀ ﺳﻮﺭﻩﻫﺎﻯ ﻣﻜﻰ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻨﺪ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ(‪.‬‬
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‫ﳐﻔﻰ ﳕﺎﻧﺪ‪ :‬ﻣﻮﺿﻮﻉ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺩﺭ ﺩﺳﺖ ﻋﺪﻩﺍﻯ ﺩﺳﺘﺎﻭﻳﺰ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻼ ﺩﺭ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪ .[٢٣:‬ﻋﺪﻩ ﻛﺜﲑﻯ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﻣﻨﺠﻤﻠﻪ ﺯﳐﺸﺮﻯ ﺩﺭﻛﺸﺎﻑ ﻣﻰﻧﻮﻳﺴﺪ ﺍﺯ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﭘﺮﺳﻴﺪﻧﺪ‪» :‬ﺍﹶﻟﹾ ﹸﻘﺮ‪‬ﰉ« ﻛﻪ ﺑﻪ ﺩﻭﺳﱴ ﻭ ﭘﲑﻭﻯ ﺁ‪‬ﺎ ﻣﺄﻣﻮﺭ ﺷﺪﻩﺍﱘ ﻛﺪﺍﻡ ﺍﻧﺪ؟ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻋ ﻠﱢﻰ‪ ‬ﻭ ﻓﺎ ِﻃ ‪‬ﻤ ﹶﺔ ‪‬ﻭ ﺍﺑ‪‬ﻨﺎﻫ‪‬ﻤﺎ« ﻳﻌﲎ ﺫﻯ ﺍﻟﻘﺮﰉ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ‬
‫ﻭ ﺩﻭ ﭘﺴﺮ ﺁ‪‬ﺎ )ﺣﺴﻦ ﻭ ﺣﺴﲔ( ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﻧﺪ‪.‬‬
‫ﺁﻧﻜﻪ ﺣﺎﺿﺮ ﺑﻪ ﻗﺒﻮﻝ ﺣﻖ ﺣﱴ ﺍﮔﺮ ﻣﻮﺭﺩ ﺍﺗﻔﺎﻕ ﻓﺮﻳﻘﲔ ﺑﺎﺷﺪ ﻧﻴﺴﺖ‪ ،‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﭼﻄﻮﺭ ﻣﻰﺷﻮﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﺳﻮﺭﻩ ﺷﻮﺭﻯ ﻣﻜﻰ ﺍﺳﺖ ﻭ ﺁﻧﺮﻭﺯ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ ﺍﺯﺩﻭﺍﺝ ﻧﻜﺮﺩﻩ‬
‫ﻭ ﻓﺮﺯﻧﺪﻯ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬
‫ﻼ ﺩﻩﻫﺎ ﺭﻭﺍﻳﺖ ﺩﺭ ﻛﺘﺐ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩ ﻫﻞ ﺍﺗﻰ ﺩﺭﺑﺎﺭﻩ ﺟﺮﻳﺎﻥ ﻧﺬﺭ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻛﻪ ﺍﻓﻄﺎﺭﻳﻪ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﺴﻜﲔ ﻭ‬
‫ﻳﺎ ﻣﺜ ﹰ‬
‫ﻳﺘﻴﻢ ﻭ ﺍﺳﲑ ﺩﺍﺩﻧﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﭼﻄﻮﺭ ﳑﻜﻦ ﺍﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻪ ﻋﻘﻴﺪﻩ ﻋﻄﺎ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪﻩ ﺳﻮﺭﻩ ﻫﻞ ﺍﺗﻰ ﻣﻜﻰ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺩﺭ ﻣﺪﻳﻨﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ؟‬
‫ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﮔﻮﺋﻴﻢ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺁﻳﺎﺕ ﻭ ﺳﻮﺭﻩﻫﺎ ﻧﻮﻋﹰﺎ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺍﺯ ﻛﺪﺍﻡ ﺷﺨﺺ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﻭ ﻳﺎ ﺍﺟﺘﻬﺎﺩ ﺧﻮﺩﺵ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ‬
‫ﻧﻴﺰ ﺍﺯ ﻋﻄﺎﺀ ﺑﻦ ﺍﺑﻦ ﺭﺑﺎﺡ ﻛﻪ ﺗﺎﺑﻌﻰ ﺍﺳﺖ ﻭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ ﺭﺍ ﺩﺭﻙ ﻧﻜﺮﺩﻩ ﻭ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺑﲎ ﺍﻣﻴﻪ ﺩﺭ ﻣﻜﻪ ﻧﺪﺍ ﻣﻰﻛﺮﺩﻧﺪ‪ :‬ﺟﺰ ﺍﺯ ﻋﻄﺎﺀ ﺑﲔ ﺍﰉ ﺭﺑﺎﺡ ﺍﺯ ﻛﺴﻰ‬
‫ﻓﺘﻮﻯ ﻧﭙﺮﺳﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﻭﺟﺪﻯ ﺍﺳﺖ ﺩﺭ ﺟﺎﻣﻊ ﺍﻟﺮﻭﺍﺓ ﮔﻔﺘﻪ ﺍﻭ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺧﻠﻂ ﻛﻨﻨﺪﻩ ﺑﻮﺩ )ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺭﻭﺍﻳﺖ ﻳﺎ ﺩﻭﺳﱴ ﺍﻫﻞ‬
‫ﺑﻴﺖ ﺭﺍ ﺑﻪ ﺩﻭﺳﱴ ﺑﲎ ﺍﻣﻴﻪ( ﻭ ﺍﻳﻀ ﹰﺎ ﺍﺯ ﻋﻜﺮﻣﻪ ﻛﻪ ﻏﻼﻡ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻮﺩ ﻭ ﺣﺼﲔ ﺑﻦ ﺧﱪ ﺍﻭ ﺭﺍ ﺑﻪ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﺁﻧﮕﺎﻩ ﻛﻪ ﺣﻜﻮﻣﺖ ﺑﺼﺮﻩ ﺩﺍﺷﺖ ﲞﺸﻴﺪ ﻭ ﻫﺮ ﭼﻪ ﺁﻣﻮﺧﺖ‬
‫ﺲ ﻋ‪‬ﻠﻰ ﻃﹶﺮﻳ ِﻘﻨﺎ ‪‬ﻭ ﻻ ‪‬ﻣ ‪‬ﻦ ﺍﹶﺻ‪‬ﺤﺎﺑِﻨﺎ« ﺍﻳـﻦ‬
‫ﺱ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺁﻣﻮﺧﺖ ﻭ ﺯﻣﺎﻥ ﻭﺣﻰ ﺭﺍ ﻫﺮﮔﺰ ﺩﺭﻙ ﻧﻜﺮﺩ‪ .‬ﺩﺭ ﺭﺟﺎﻝ ﺍﺭﺩﺑﻴﻠﻰ ﺍﺯ ﺧﻼﺻﻪ ﻋﻼﻣﻪ ﻧﻘﻞ ﺷﺪﻩ »ﻋ‪ ‬ﹾﻜﺮ‪‬ﻣ‪‬ﺔ ﻣ‪‬ﻮﱃ ِﺍ‪‬ﺑ ِﻦ ﻋ‪‬ﺒﺎ ِ‬
‫ﺷﺨﺺ ﺍﺯ ﺧﻮﺍﺭﺝ ﻭ ﺍﺯ ﺩﴰﻨﺎﻥ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺍﹶﻫ‪‬ﻞ ﺍﻟﺒﻴﺖ« ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪.‬‬
‫ﻭ ﺿﺤﺎﻙ ﺑﲔ ﻣﺰﺍﺣﻢ ﻣﻔﺴﺮ ﻣﺸﻬﻮﺭ ﺗﺎﺑﻌﻰ ﺍﺳﺖ ﺩﺭ ﺳﺎﻝ ‪ ١٠٢‬ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﻭ ﺯﻣﺎﻥ ﻭﺣﻰ ﺭﺍ ﺍﺻﻼ ﻧﺪﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﺎﻻ ﺑﻴﺎﺋﻴﻢ ﺩﺭ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺁﻳﺎﺕ ﻭ ﺳﻮﺭﻩﻫﺎ ﺑﻪ ﺍﻗﻮﺍﻝ ﺍﻳﻨﺎﻥ ﺍﻋﺘﻤﺎﺩ ﻛﻨﻴﻢ ﰉ ﺁﻧﻜﻪ ﺩﻟﻴﻞ ﻣﺘﻘﲎ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺩﺭ ﺗﺸﺨﻴﺺ ﻣﻜﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺑﺎﻳﺪ ﺑﻪ ﻧﻈﺮ ﺻﺎﺣﺐ »ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ« ﺍﻋﺘﻤﺎﺩ ﻛﺮﺩ ﻭ ﻧﻴﺰ ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﻓﺮﻳﻘﲔ ﻛﻪ ﺩﺭ ﺷﺄﻥ ﻧﺰﻭﻝ ﻭﺍﺭﺩﻩ ﺷﺪﻩ ﺑﻪ ﺷﺮﻃﻰ ﻛﻪ ﻗﺎﺑﻞ‬
‫ﺍﻋﺘﻤﺎﺩ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻋﺪﺩ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺗﻔﺴﲑ » ‪‬ﻫ ﹾﻞ ﺍﹶﺗﻰ« ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ ﻓﺮﻣﻮﺩ‪ :‬ﲨﻴﻊ ﺳﻮﺭﻩﻫﺎﻯ ﻗﺮﺁﻥ ﺻﺪ ﻭ ﭼﻬﺎﺭﺩﻩ ﺳﻮﺭﻩ ﻭ ﲨﻴﻊ ﺁﻳﺎﺕ ﺁﻥ ﺷﺶ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ‬
‫ﻭ ﺳﻰ ﻭ ﺷﺶ )‪ (٦٢٣٦‬ﺁﻳﻪ ﺍﺳﺖ ﻭ ﺣﺮﻭﻑ ﻗﺮﺁﻥ ﺳﻴﺼﺪ ﻭ ﺑﻴﺴﺖ ﻭ ﻳﻚ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﭘﻨﺠﺎﻩ )‪ (٣٢١٢٥٠‬ﺣﺮﻑ ﻣﻰﺑﺎﺷﺪ‪...‬‬
‫ﺩﺭ ﻭﺍﰱ ﻭ ﻣﺮﺁﺓ ﺍﻟﻌﻘﻮﻝ ﺍﺯ ﺗﻔﺴﲑ ﺳﻴﺪ ﺣﻴﺪﺭ ﺁﻣﻠﻰ ﻋﺪﺩ ﺳﻮﺭ ﻭ ﺁﻳﺎﺕ ﻭ ﻛﻠﻤﺎﺕ ﻭ ﺣﺮﻭﻑ ﻭ ﻓﺘﺤﻪﻫﺎ ﻭ ﺿﻤﻪﻫﺎ ﻭ ﻛﺴﺮﻩﻫﺎ ﻭ ﺗﺸﺪﻳﺪﻫﺎ ﻭ ﺍﻟﻒﻫﺎ ﻭ ﻣﺪﻫﺎﻯ ﻗﺮﺁﻥ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ‬
‫ﻛﻪ ﺁ‪‬ﺎ ﺿﺮﻭﺭ ﻧﻴﺴﺖ ﻭﱃ ﺣﺎﻛﻰ ﺍﺯ ﻛﺜﺮﺕ ﺍﻫﺘﻤﺎﻡ ﻣﺴﻠﻤﲔ ﺑﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ »ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ« ﺹ ‪ ١٢٨‬ﺍﺯ ﺍﺗﻘﺎﻥ ﺳﻴﻮﻃﻰ ﺍﺯ ﺍﺑﻮ ﻋﻤﺮﻭﺩﺍﱏ ﺩﺭ ﻋﺪﺩﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺷﺶ ﻗﻮﻝ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﳎﻤﻮﻉ ﻗﺮﺁﻥ ﺷﺶ ﻫﺰﺍﺭ ﺁﻳﻪ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺷﺶ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ‬
‫ﻭ ﭼﻬﺎﺭ ﺁﻳﻪ ﺑﻪ ﻗﻮﱃ ﺷﺶ ﻫﺰﺍﺭ ﺩﻭﻳﺴﺖ ﻭ ﭼﻬﺎﺭﺩﻩ ﺁﻳﻪ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺷﺶ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﻧﻮﺯﺩﻩ ﺁﻳﻪ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺷﺶ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺁﻳﻪ‪ ،‬ﻭ ﺑﻪ ﻗﻮﻝ ﺷﺶ ﻫﺰﺍﺭ‬
‫ﺩﻭﻳﺴﺖ ﻭ ﺳﻰ ﻭ ﺷﺶ ﺁﻳﻪ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﺶ ﻗﻮﻝ ﺩﻭ ﻗﻮﻝ ﺍﺯ ﺁﻥ ﻗﺮﺍﺀ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻭ ﭼﻬﺎﺭ ﻗﻮﻝ ﺍﺯ ﺁﻥ ﻗﺮﺍﺀ‪ ...‬ﻣﻜﻪ ﻭ ﻛﻮﻓﻪ ﻭ ﺑﺼﺮﻩ ﻭ ﺷﺎﻡ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺧﺘﻼﻑ ﺩﺭ ﻋﺪﺩ ﺁﻳﺎﺕ ﻧﺎﺷﻰ ﺍﺯ ﺍﺧﺘﻼﻑ ﻗﺮﺍﺀ ﺩﺭ ﺗﻌﺪﺍﺩ ﺁﻳﺎﺕ ﺍﺳﺖ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﻧﻈﺮ ﺧﻮﻳﺶ ﳐﺘﻠﻒ ﴰﺮﺩﻩ ﺍﻧﺪ ﻣﺜﻼ ﺩﺭ ﳎﻤﻊ ﺩﺭﺑﺎﺭﻩ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺪﺩ‬
‫ﺁﻳﺎﺕ ﺩﺭ ﺗﻌﺪﺍﺩ ﻛﻮﰱ ﻛﻪ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ‪ ٢٨٨‬ﻭ ﺩﺭ ﻋﺪﺩ ﺑﺼﺮﻯ ‪ ٢٨٧‬ﻭ ﺩﺭ ﻋﺪﺩ ﺣﺠﺎﺯﻯ ‪ ٢٨٥‬ﻭ ﺩﺭ ﻋﺪﺩ ﺷﺎﻣﻰ ‪ ٢٨٤‬ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻣﻼﺣﻈـﻪ‬
‫ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺗﻌﺪﺍﺩ ﺁﻳﺎﺕ ﺑﻘﺮﻩ ﳎﻤﻮﻋﹰﺎ ﭼﻬﺎﺭ ﺍﺧﺘﻼﻑ ﺩﺍﺭﻧﺪ ﻫﻜﺬﺍ ﺩﺭ ﺳﻮﺭﻩﻫﺎﻯ ﺩﻳﮕﺮ‪.‬‬
‫ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﺋﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺗﻌﺪﺍﺩ ﺁﻳﺎﺕ ﻗﺮﺁﱏ ﺑﻪ ﺯﻣﺎﻥ ﭘﻴﻐﻤﱪ ﺍﻛﺮﻡ ﻣﻰﺭﺳﺪ ﻭ ﺩﺭ ﺭﻭﺍﻳﺎﺗﻰ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺁﻳﺎﺕ ﺑﺎ ﻋﺪﺩ ﻣﺎﻧﻨﺪ ﺩﻩ ﺁﻳﻪ ﺍﺯ ﺁﻝ ﻋﻤﺮﺍﻥ ﺫﻛﺮ ﺷﺪﻩ ﻭ ﺣـﱴ ﺍﺯ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﴰﺎﺭﻩ ﺁﻳﺎﺕ ﺑﺮﺧﻰ ﺍﺯ ﺳﻮﺭ ﻗﺮﺁﱏ ﺭﺳﻴﺪﻩ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻜﻪ ﺳﻮﺭﻩ ﲪﺪ ﻫﻔﺖ ﺁﻳﻪ ﻭ ﺳﻮﺭﻩ ﻣﻠﻚ ﺳﻰ ﺁﻳﻪ ﺍﺳﺖ )ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ ﻧﻘﻞ ﺍﺯ ﺍﺗﻘﺎﻥ(‪.‬‬
‫ﺍﻋﺮﺍﺏ ﻗﺮﺁﻥ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﺎ ﺧﻂ ﻛﻮﻓﻪ ﺍﺳﺘﻨﺴﺎﺥ ﻣﻰﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ« ﺍﺯ ﺍﺗﻘﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﻪ ﺝ ‪ ١‬ﺹ ‪ ٢٢٨‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺧﻂ ﻛﻮﰱ ﻭ ﻧﺎﻣﻪﻫﺎ ﺭﺍ ﺑﺎ ﺧﻂ ﻧﺒﻄﻰ ﻣﻰﻧﻮﺷﺘﻨﺪ ﻭﱃ ﺻﺎﺣﺐ ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ ﺩﺭ ﺹ ‪ ٤٤‬ﳘﺎﻥ ﻛﺘﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺧﻂ‬
‫ﻧﺴﺨﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻌﻤﻮﻝ ﺑﻮﺩ ﻣﻰﻧﻮﺷﺘﻨﺪ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺧﻂ ﺁﻥ ﺯﻣﺎﻥ ﺩﺍﺭﺍﻯ ﻧﻘﻄﻪ ﻭ ﺣﺮﻛﻪ ﻧﺒﻮﺩ ﻭ ﻋﺮ‪‬ﺎ ﺑﻨﺎﺑﺮ ﻟﻐﺖ ﺧﻮﻳﺶ ﻛﻪ ﻣﻠﻜﻪ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﺁﻳﺎﺕ ﺭﺍ ﺩﺭﺳﺖ ﻭ ﺻﺤﻴﺢ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻭ ﭼﻮﻥ ﺍﺳﻼﻡ ﺩﺭ ﳑﺎﻟﻜﺖ ﻏﲑ‬
‫ﻋﺮﰉ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻏﲑ ﻋﺮﺏ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺻﺤﻴﺢ ﲞﻮﺍﻧﻨﺪ ﻟﺬﺍ ﺩﺭ ﺯﻣﺎﻥ ﻋﺒﺪﺍﳌﻠﻚ ﻣﺮﻭﺍﻥ ﺗﻮﺳﻂ ﺍﺑﻮﺍﻻﺳﻮﺩ ﺩﺋﻠﻰ ﻛﻪ ﺍﺻﻮﻝ ﻋﻢ ﳓﻮ ﺭﺍ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻳـﺎﺩ‬
‫ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻘﻄﻪ ﮔﺬﺍﺭﻯ ﺷﺪ ﻭ ﺗﺎ ﺣﺪﻯ ﺍ‪‬ﺎﻡ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺭﻓﻊ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﺩﺳﺖ ﺧﻠﻴﻞ ﺑﻦ ﺍﲪﺪ ﳓﻮﻯ ﻭﺍﺿﻊ ﻋﻠﻢ ﻋﺮﻭﺽ ﺍﺷﻜﺎﱃ ﺍﺯ ﻗﺒﻴﻞ ﻣﺪ‪ ،‬ﻓﺘﺤﻪ‪ ،‬ﺿﻤﻪ‪ ،‬ﻛﺴﺮﻩ‪ ،‬ﺗﻨﻮﻳﻦ ﻭ ﻏﲑﻩ ﻭﺿﻊ ﮔﺮﺩﻳﺪ ﻭ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻥ ﺑﺎ ﺁ‪‬ﺎ ﻋﻼﻣﺖ ﮔﺬﺍﺭﻯ‬
‫ﺷﺪﻩ ﻭ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﺍ‪‬ﺎﻡ ﺗﻠﻔﻆ ﺭﻓﻊ ﮔﺮﺩﻳﺪ ﻭ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻣﺪﺗﻰ ﺑﺎ ﻧﻘﻄﻪ ﺑﻪ ﺣﺮﻛﺖ ﺍﻟﻔﺎﻅ ﺍﺷﺎﺭﻩ ﻣﻰﺷﺪ ﻭ ﻣﺜﻼ ﺑﻪ ﺟﺎﻯ ﻓﺘﺤﻪ ﺑﺎﻻﻯ ﺣﺮﻑ ﺍﻭﻝ ﻛﻠﻤﻪ ﻧﻘﻄﻪ ﻣﻰﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺟﺎﻯ‬
‫ﻛﺴﺮﻩ ﺯﻳﺮ ﺣﺮﻑ ﺍﻭﻝ ﻭ ﺑﻪ ﺟﺎﻯ ﺿﻤﻪ ﺑﺎﻻﻯ ﺣﺮﻑ ﻃﺮﻑ ﺁﺧﺮ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ )ﺗﺎﺭﻳﺦ ﻗﺮﺁﻥ( ﻓﺼﻞ ‪‬ﻢ ﻭ ﺩﻫﻢ ﻭ )ﻗﺮﺁﻥ ﺩﺭ ﺍﺳﻼﻡ( ﺹ ‪.١٣٠‬‬
‫_______________________________________________‬

‫ﮏ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﺠ‪‬ﻞ ِﻟﻮ‪‬ﻟ‪‬ﻴ ‪‬‬
‫ﯽ ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬
‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ ‪‬‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬

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