‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ک‪:‬‬

‫ﺏ« ﻭ ﺩﺭ ﻇﺮﻑ ﺗﻨﻬﺎ ﻭ ﺷﺮﺍﺏ ﺗﻨﻬﺎ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻃﱪﺳﻰ ﻧﻴﺰ ﺫﻳﻞ ﺁﻳﻪ ]ﺻﺎﻓﺎﺕ‪ .[٤٥:‬ﻇﺮﻑ‬
‫ﻛﺄﺱ = ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﺄﺱ ﻇﺮﻑ ﺍﺳﺖ ﺑﺎ ﺷﺮﺍﺏ »ﺍﹶﹾﻟﺎِﻧﺎ ُﺀ ﺑِﻤﺎ ﻓﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﺮﺍ ِ‬
‫ﺗﻮﺃﻡ ﺑﺎ ﺷﺮﺍﺏ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﺍﺧﻔﺶ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻫﺮ ﻛﺄﺱ ﺩﺭ ﻗﺮﺁﻥ ﲬﺮ ﺍﺳﺖ )ﲬﺮ ‪‬ﺸﱴ(‪.‬‬
‫ﺩﺭ ﺻﺤﺎﺡ ﺍﺯ ﺍﺑﻦ ﺍﻋﺮﺍﰉ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻇﺮﻑ ﺭﺍ ﻛﺄﺱ ﻧﮕﻮﻳﻨﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﻥ ﺷﺮﺍﺏ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﻟﻔﻆ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻛﺎﺳﻪﻫﺎﻯ ﭘﺮ ﺍﺯ ﺷﺮﺍﺏ ‪‬ﺸﱴ ﺍﺳﺖ ]ﺍﻧﺴﺎﻥ‪ .[٥:‬ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺍﺯ ﻛﺎﺳﻪﺍﻯ ﻳﺎ ﺷﺮﺍﰉ ﻣﻰﺧﻮﺭﻧﺪ ﻛﻪ ﺁﻣﻴﺨﺘﻪ ﺁﻥ ﻛﺎﻓﻮﺭ‬
‫ﲞﺼﻮﺻﻰ ﺍﺳﺖ‪.‬‬
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‫ﹶﻛﺄﹶﻳ‪‬ﻦ = ﺑﺴﻰ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺍﲰﻰ ﺍﺳﺖ ﻣﺮﻛﺐ ﺍﺯ ﻛﺎﻑ ﺗﺸﺒﻴﻪ ﻭ ﺍﻯ ﻣﻨﻮﻥ ﻭ ﻣﺎﻧﻨﺪ »ﻛﻢ« ﺍﺳﺖ ﻭ ﺍﻏﻠﺐ ﺍﻓﺎﺩﻩ ﻛﺜﺮﺕ ﻣﻰﻛﻨﺪ )ﺍﻗﺮﺏ( ﻭ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﻣﻔﻴـﺪ‬
‫ﻛﺜﺮﺕ ﺍﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٦:‬ﺑﺴﻰ ﭘﻴﻐﻤﱪ ﻛﻪ ﺑﻪ ﳘﺮﺍﻫﻰ ﺍﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﺍﻥ ﺧﺪﺍ ﺟﻨﮕﻴﺪﻩﺍﻧﺪ‪.‬‬
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‫ﻛﺎﺩ = ﺍﺯ ﺍﻓﻌﺎﻝ ﻣﻘﺎﺭﺑﻪ ﻭ ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻜﻰ ﺍﺳﺖ »ﻛﺎ ‪‬ﺩ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ« ﻳﻌﲎ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺑﻜﻨﺪ ﻭ ﻫﻨﻮﺯ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﺍﲰﺶ ﻣﺮﻓﻮﻉ ﻭ ﺧﱪﺵ ﻣﻨﺼﻮﺏ ﺑﺎﺷﺪ ]ﺍﻋﺮﺍﻑ‪ .[١٥٠:‬ﻧﺰﺩﻳﻚ ﺑﻮﺩ‬
‫ﻣﺮﺍ ﺑﻜﺸﻨﺪ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﮔﺮ ﺣﺮﻑ ﻧﻔﻰ ﺑﺎ ﺁﻥ ﺑﺎﺷﺪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭﱃ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﻛﻪ ﻭﺍﻗﻊ ﻧﺸﻮﺩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٧١:‬ﻳﻌﲎ ﺁﻥ ﺭﺍ ﺫﺑﺢ ﻛﺮﺩﻧﺪ ﻭ ﻧﺰﺩﻳﻚ ﻧﺒﻮﺩﻧﺪ ﻛـﻪ‬
‫ﺑﻜﻨﻨﺪ )ﺑﻪ ﺍﻛﺮﺍﻩ ﻭ ﻧﺎﺭﺍﺣﱴ ﺍﳒﺎﻡ ﺩﺍﺩﻧﺪ( ﻭ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪.[٥٢:‬‬
‫ﻑ ﻣﺎﻳ‪‬ﻜﺎ ‪‬ﺩ ِﻣ ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲎ ﺁﻧﭽﻪ ﺍﺯ ﺍﻭ ﺍﺭﺍﺩﻩ ﻣﻰﺷﻮﺩ ﺩﺍﻧﺴﺘﻪ‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﻛﺎﺩ ﺑﻪ ﻣﻌﲎ ﺍﺭﺍﺩﻩ ﺁﻳﺪ ]ﻃﻪ‪ .[١٥:‬ﻳﻌﲎ ﻗﻴﺎﻣﺖ ﺁﻣﺪﱏ ﺍﺳﺖ ﻣﻰﺧﻮﺍﻫﻢ ﺁﻥ ﺭﺍ ﳐﻔﻰ ﺩﺍﺭﻡ ﻭ ﻣﺜﻞ » ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺍﺯ ﻣﻌﺎﱏ »ﻛﺎ ‪‬ﺩ« ﴰﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻣﻌﲎ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻃﱪﺳﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺁﻥ ﺭﺍ ﺍﺭﺍﺩﻩ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺛﻌﻠﺐ ﮔﻔﺘﻪ ﺍﻳﻦ ﺍﺟﻮﺩ ﺍﻗﻮﺍﻝ ﻭ ﻗﻮﻝ ﺍﺧﻔﺶ ﺍﺳﺖ‪.‬‬
‫* ]ﻧﻮﺭ‪ .[٤٠:‬ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ »ﻳ‪‬ﻜﹶﺪ« ﺩﺭ ﺁﻳﻪ ﺻﻠﻪ ﻭ ﺯﺍﻳﺪ ﺍﺳﺖ ﻭ ﺗﻘﺪﻳﺮ ﺁﻥ »ﹶﻟ ‪‬ﻢ ‪‬ﻳﺮ‪‬ﻫﺎ« ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻫﺴﺖ ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺍﺯ ﻓﺮﺍﺀ ﻧﻘﻞ ﻛـﺮﺩﻩ ﻭ‬
‫ﮔﻮﻳﺪ‪ :‬ﺣﺴﻦ ﻭ ﺍﻛﺜﺮ ﻣﻔﺴﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺁﻥ ﻧﻔﻰ ﺭﺅﻳﺖ ﻭ ﻧﻔﻰ ﻗﺮﺏ ﺭﺅﻳﺖ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﺩﺳﺘﺶ ﺭﺍ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ﺁﻥ ﺭﺍ ﳕﻰﺑﻴﻨﺪ ﻭ ﺑﻪ ﺩﻳﺪﻥ ﺁﻥ ﻧﺰﺩﻳﻚ ﳕﻰﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺍﻳﻦ ﻣﻌﲎ ‪‬ﺘﺮ ﺍﺳﺖ‪ .‬ﻛﺎﺩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﺻﻴﻐﻪ ﻣﻀﺎﺭﻉ ﺍﺯ ﻗﺒﻴﻞ ﻳﻜﺎﺩ‪ ،‬ﺗﻜﺎﺩ‪ ،‬ﻳﻜﺎﺩﻭﻥ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﺎﻑ = ﺣﺮﻑ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﺑﻴﺴﺖ ﻭ ﭘﻨﺠﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ﻋﺪﺩ ‪ ٢٠‬ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺁﻥ ﭼﻨﺪ ﻣﻌﲎ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -١‬ﺗﺸﺒﻴﻪ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٧٤:‬‬
‫‪ -٢‬ﺗﻌﻠﻴﻞ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٩٨:‬ﻳﻌﲎ ﺍﻭ ﺭﺍ ﻳﺎﺩ ﻛﻨﻴﺪ ﺯﻳﺮﺍ ﴰﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﺑﻦ ﻫﺸﺎﻡ ﺩﺭ ﻣﻐﲎ ﮔﻮﻳﺪ‪ :‬ﮔﺮﻭﻫﻰ ﺑﺪﺍﻥ ﻗﺎﺋﻠﻨﺪ ﻭ ﺍﻛﺜﺮ ﺁ‪‬ﺎ ﻧﻔﻰ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﻛﺎﻑ ﺑﻪ‬
‫ﻣﻌﻨﺎﻯ ﺗﻌﻠﻴﻞ ﳕﻰﺁﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺁﻥ ﺭﺍ ﻣﺸﺮﻭﻁ ﺑﻪ ﻭﺟﻮﺩ »ﻣﺎ« ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﮔﺬﺷﺖ ﻭﱃ ﺣﻖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺎﻑ ﺑﺪﻭﻥ »ﻣﺎ« ﻫﻢ ﺑـﺮﺍﻯ ﺗﻌﻠﻴـﻞ ﺁﻳـﺪ ﻣﺜـﻞ‬
‫]ﻗﺼﺺ‪ .[٨٢:‬ﻳﻌﲎ ﺗﻌﺠﺐ ﻛﻦ ﺯﻳﺮﺍ ﻛﻔﺎﺭ ﺭﺳﺘﮕﺎﺭ ﳕﻰﺷﻮﻧﺪ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﻃﱪﺳﻰ ﺭﲪﻪﺍﻟﻠﱠﻪ ﻛﺎﻑ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺗﺸﺒﻴﻪ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺲ ﻣِﺜﹾﺎ ‪‬ﻩ ﺷﻄ ‪‬ﻰﺀٌ« ﻭ ﺍﮔﺮ ﺯﺍﻳﺪ ﻧﺒﺎﺷﺪ ﻣﻌﲎ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻣﺜﻞ‬
‫‪ -٣‬ﺗﺄﻛﻴﺪ ﻛﻪ ﺁﻥ ﺭﺍ ﺯﺍﺋﺪ ﻧﻴﺰ ﮔﻮﻳﻨﺪ‪ .‬ﻣﺜﻞ ]ﺷﻮﺭﻯ‪ .[١١:‬ﺩﺭ ﻣﻌﲎ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ ﺗﻘﺪﻳﺮ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ »ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺧﺪﺍ ﺭﺍ ﻣﺜﻠﻰ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺍﺛﺒﺎﺕ ﻣﺜﻞ ﺑﺮﺍﻯ ﺧﺪﺍﺳﺖ ﻭ ﳏﺎﻝ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﻛﻪ ﺯﻳﺎﺩﺕ ﻛﺎﻑ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﻧﻔﻰ ﻣﺜﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﺯﻳﺎﺩﺕ ﺣﺮﻑ ﺑﻪ ﺣﻜﻢ ﺗﻜﺮﺍﺭ‬
‫ﻚ ﻻ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ«‪.‬‬
‫ﲨﻠﻪ ﺍﺳﺖ ﺍﺑﻦ ﺟﲎ ﮔﻔﺘﻪ‪ :‬ﭼﻮﻥ ﲞﻮﺍﻫﻨﺪ ﺩﺭ ﻧﻔﻰ ﻓﻌﻞ ﻣﺒﺎﻟﻐﻪ ﻛﻨﻨﺪ ﮔﻮﻳﻨﺪ‪ِ » :‬ﻣ ﹾﺜ ﹸﻠ ‪‬‬
‫ﺨ ﹾﻞ« ﻳﻌﲎ ﺗﻮ ﺣﺘﻤﹰﺎ ﲞﻞ ﳕﻰﻛﲎ‪ .‬ﻣﻌﺎﱏ ﺩﻳﮕﺮ‬
‫ﻚ ﻻ‪‬ﻳ ‪‬ﺒ ‪‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﻛﺎﻑ ﺯﺍﺋﺪ ﻭ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﻧﻔﻰ ﺍﺳﺖ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻧﻔﻰ ﺍﺳﺖ ﻭﻗﺘﻴﻜﻪ ﮔﻮﺋﻴﻢ‪ِ » :‬ﻣ ﹾﺜ ﹸﻠ ‪‬‬
‫ﻛﺎﻑ ﺭﺍ ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺑﺒﻴﻨﻴﺪ‪.‬‬
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‫ﻁ ﺍﻟﺸ‪ ‬ﻰ ِﺀ ﻋ‪‬ﻠﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ« ]ﳕﻞ‪ .[٩٠:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻧﺴﺒﺖ ﻛﺐ ﺑﺮ ﻭﺟﻮﻩ ﳎﺎﺯ ﻋﻘﻠﻰ ﺍﺳﺖ ﻣﻨﻈﻮﺭ‬
‫ﻛﺒﺐ = ﹶﻛﺐ‪) ‬ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺑﻪ ﺭﻭ ﺍﻧﺪﺍﺧﱳ ﺍﺳﺖ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ »ﺍِﺳ‪‬ﻘﺎ ﹸ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺭﻭ ﺩﺭ ﺁﺗﺶ ﺍﻧﺪﺍﺧﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﺱ« ﻳﻌﲎ ﺭﻭ ﻛﺮﺩ ﺑﻪ ﺩﺭﺱ ﻭ ﺑﺪﺍﻥ ﻣﻼﺯﻡ ﺷﺪ‪.‬‬
‫]ﻣﻠﻚ‪ .[٢٢:‬ﺍﻛﺒﺎﺏ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﹶﺍ ﹶﻛﺐ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﺪ‪ ‬ﺭ ِ‬
‫» ‪‬ﻣ ِﻜﺒ‪ ‬ﹰﺎ ﻋ‪‬ﻠﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ« ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺳﺮﺑﻪﺯﻳﺮ ﺍﻧﺪﺍﺧﺘﻪ ﺟﻠﻮ ﻭ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺧﻮﻳﺶ ﺭﺍ ﳕﻰﺑﻴﻨﺪ‪ .‬ﻳﻌﲎ‪ :‬ﺁﻳﺎ ﺁﻧﻜﻪ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺭﺍﻩ ﻣﻰﺭﻭﺩ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪﺗﺮ ﺍﺳﺖ ﻳﺎ ﺁﻧﻜﻪ ﺭﺍﺳﺖ ﻭ‬
‫ﺑﺮ ﺭﺍﻩ ﺭﺍﺳﺖ ﺭﺍﻩ ﻣﻰﺭﻭﺩ؟ ﺁﻳﻪ ﺑﻴﺎﻥ ﺣﺎﻝ ﻛﺎﻓﺮ ﻭ ﻣﺆﻣﻦ ﺍﺳﺖ ﻛﻪ ﻣﺆﻣﻦ ﺭﺍﺳﺖ ﺭﺍﻩ ﻣﻰﺭﻭﺩ ﻭ ﺑﺮ ﺭﺍﻩ ﺭﺍﺳﺖ ﻭ ﳘﻪ ﺟﻮﺍﻧﺐ ﻭ ﻣﻀﺎﺭ ﻭ ﻣﻨﺎﻓﻊ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻰﮔﲑﺩ ﺑﺮ ﺧـﻼﻑ‬
‫ﻛﺎﻓﺮ‪...‬‬
‫ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﻓﻘﻂ ﺩﻭ ﻛﻠﻤﻪ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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 ‫ﻛﹸﺒ‪‬ﺎﺭ = )ﺑﻪ ﺿﻢ ﻛﺎﻑ( ﻣﺒﺎﻟﻐﻪ ﻛﺒﲑ ﺍﺳﺖ ]ﻧﻮﺡ‪ .[٢٢:‬ﺣﻴﻠﻪ ﻛﺮﺩﻧﺪ ﺣﻴﻠﻪ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮒ‪ .‬ﺁﻥ ﺑﺎ ﺗﺸﺪﻳﺪ ﻭ ﲣﻔﻴﻒ ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﺒﺎﺋﺮ‬
‫‪] -١‬ﻧﺴﺎﺀ‪.[٣١:‬‬
‫‪] -٢‬ﺷﻮﺭﻯ‪[٣٧:‬‬
‫‪] -٣‬ﳒﻢ‪[٣٢:‬‬
‫‪] -٤‬ﻛﻬﻒ‪.[٤٩:‬‬
‫‪] -٥‬ﻗﻤﺮ‪[٥٣-٥٢:‬‬
‫ﺩﺭﺑﺎﺭﻩ ﻫﺮ ﭘﻨﺞ ﺁﻳﻪ ﺻﺤﺒﺖ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻭ ﻫﺮ ﻳﻚ ﺭﺍ ﺑﺮﺭﺳﻰ ﺧﻮﺍﻫﻴﻢ ﳕﻮﺩ‪.‬‬
‫ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﺭﺑﺎﺏ ﺗﻔﺴﲑ ﺍﺯ ﺳﻪ ﺁﻳﻪ ﺍﻭﱃ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩﺍﻧﺪ ﮐﻪ ﮔﻨﺎﻫﺎﻥ ﻣﻨﻘﺴﻢ ﺑﻪ ﺻﻐﺎﺋﺮ ﻭ ﻛﺒﺎﺋﺮﺍﻧﺪ ﻭ ﺍﺳﺘﻨﺎﺩ ﺑﻪ »ﻛﺒﺎﺋﺮ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺻﻐﺎﺋﺮ ﻫﻢ ﺩﺍﺭﱘ ﻭ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺑﻪ‬
‫ﻗﺮﻳﻨﻪ ﻣﻘﺎﺑﻠﻪ »ﺳﻴﺌﹼﺎﺕ« ﺭﺍ ﺻﻐﺎﺋﺮ ﺩﺍﺳﺘﻪﺍﻧﺪ ﻭ ﻣﻮﺭﺩ ﻋﻔﻮ‪ ،‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻛﺒﺎﺋﺮ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﳕﻰﺷﻮﺩ ﺍﻧﻜﺎﺭ ﻛﺮﺩ ﻛﻪ »ﻣﺎ‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ﻋ‪‬ﻨ ‪‬ﻪ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻭ »ﺍ ﹾﻟِﺎ ﹾﺛ ِﻢ« ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﺍﻋﻢ ﺍﺯ ﻛﺒﺎﺋﺮ ﺍﺳﺖ ﻭ ﻛﺒﺎﺋﺮ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺁﻳﻪ ﺍﻭﻝ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻠﻰ‪ ،‬ﺧﻮﺭﺩﻥ ﻣﺎﻝ ﻳﺘﻴﻢ‪ ،‬ﻧﺪﺍﺩﻥ ﺍﻣﻮﺍﻝ ﺑﻪ ﺳﻔﻬﺎﺀ‪ ،‬ﮔﻨﺎﻩ ﺩﺭﺑﺎﺭﻩ ﺗﻘﺴﻴﻢ ﺍﺭﺙ‪ ،‬ﺯﻧﺎ‪ ،‬ﻟﻮﺍﻁ )ﻇﺎﻫﺮﹰﺍ(‪ ،‬ﻣﻨﻊ ﺯﻧﺎﻥ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﺟﻬﺖ‬
‫ﺍﺭﺙ ﺑﺮﺩﻥ ﺍﺯ ﺁﻧﺎﻥ‪ ،‬ﺍﻧﻜﺎﺭ ﻣﻬﺮﻳﻪ ﺯﻥ‪ ،‬ﺗﺰﻭﻳﺞ ﻧﺎﻣﺎﺩﺭﻳﻬﺎ‪ ،‬ﺣﺮﻣﺖ ﺗﺰﻭﻳﺞ ﳏﺎﺭﻡ‪ ،‬ﺍﻛﻞ ﻣﺎﻝ ﺑﻪ ﺑﺎﻃﻞ ﺫﻛﺮ ﺷﺪﻩ ﺳﭙﺲ ﺁﻣﺪﻩ‪ِ» :‬ﺍ ﹾﻥ ‪‬ﺗﺠ‪‬ﺘ‪‬ﻨِﺒ‪‬ﻮﺍ ﻛﹶﺒﺎِﺋ ‪‬ﺮ‪.«...‬‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻓﻮﺍﺣﺶ ﺍﺯ ﻛﺒﺎﺋﺮ ﺧﺎﺭﺝ ﻧﻴﺴﺘﻨﺪ ﺑ ﻠﻜﻪ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﻛﺒﲑﻩ ﺑﻮﺩﻥ ﺑﺴﻴﺎﺭ ﺷﻨﻴﻊ ﻧﻴﺰ ﻫﺴﺘﻨﺪ ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺫﻛﺮ ﺧﺎﺹ ﺑﻌﺪ ﺍﺯ ﻋﺎﻡ ﺍﺳﺖ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺍﻋﻠﻢ‪.‬‬
‫ﻭ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻓﺤﺶ« ﮔﺬﺷﺖ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺯﻧﺎ ﻭ ﻟﻮﺍﻁ ﻭ ﺗﺰﻭﻳﺞ ﻧﺎﻣﺎﺩﺭﻯ ﺑﺎﳋﺼﻮﺹ ﺍﻃﻼﻕ ﺷﺪﻩ ﻭ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﻠﻤﻢ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪:‬‬
‫ﺶ ﹶﺍﻟﺰ‪‬ﻧﺎ ﻭ ﺍﻟﺴ‪ ‬ﺮ ﹶﻗ ﹸﺔ« ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺩﺭ ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﺑﻮﺩﻥ ﮔﻨﺎﻩ ﺻﺮﻳﺢ ﺍﺳﺖ ﺯﻳﺮﺍ ﳎﺮﻣﲔ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﺳﺖ ﺗﺮﺳﺎﻧﻨﺪ ﻭ ﻣﻰﮔﻮﻳﻨﺪ ﺍﻳﻦ ﭼﻪ ﻛﺘﺎﰉ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ‬
‫»ﺍﹶﻟﹾﻔﹶﻮﺍ ِﺣ ‪‬‬
‫ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﮔﻨﺎﻫﻨﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ﭘﻨﺠﻢ ﺻﻐﲑ ﻭ ﻛﺒﲑ ﺷﺎﻣﻞ ﳘﻪ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﺍﻋﻢ ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻣﺮﺍﺩ ﺍﺯ ﺳﻴﺌﺎﺕ ﻳﺎ ﺻﻐﺎﺋﺮﺍﻧﺪ ﻭ ﻳﺎ ﺁﺛﺎﺭ ﻣﻌﺎﺻﻰ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻛﺒﺎﺋﺮ ﻇﺎﻫﺮﹰﺍ ﺁ‪‬ﺎ ﻣﻮﺭﺩ ﻋﻔﻮﺍﻧﺪ ﻣﺸﺮﻭﻁ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻮﺭﺩ ﺍﺻﺮﺍﺭ ﻭﺍﻗﻊ ﻧﺸﻮﻧﺪ ﻭﮔﺮﻧﻪ ﺍﺻﺮﺍﺭ‬
‫ﲑ ﹶﺓ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﺎِﺻ‪‬ﺮﺍ ِﺭ ‪‬ﻭ‬
‫ﺐ ﺍﺯ ﺍﺑﺎ ﻋﺒﺪﺍﻟﻠﱠﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻻﺻ‪‬ﻐ ‪‬‬
‫ﺏ ﺍ ﹾﻟﺎِﺻ‪‬ﺮﺍ ِﺭ ﻋ‪‬ﻠﻰ ﺍﻟﺬﱠ ‪‬ﻧ ِ‬
‫ﺑﺮ ﺻﻐﲑﻩ ﺁﻥ ﺭﺍ ﺩﺭ ﺭﺩﻳﻒ ﻛﺒﺎﺋﺮ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٥:‬ﺩﺭ ﻛﺎﰱ ﺑﺎ ‪‬‬
‫ﻻﻛﹶﺒﲑ‪‬ﺓ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﺎِﺳ‪‬ﺘِﻐ‪‬ﻔﺎ ِﺭ« ﻭ ﺭﺍﺟﻊ ﺑﻪ »ﺍِﻟﱠﺎ ﺍﻟﱠﻠﹶﻤ‪‬ﻢ« ﺩﺭ ﺁﻳﻪ ﺳﻮﻡ‪ ،‬ﻋﻨﻘﺮﻳﺐ ﲝﺚ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺍﺷﻜﺎﻝ‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﻣﺘﻌﻠﻖ ﺍﺟﺘﻨﺎﺏ ﺩﺭ ﺳﻪ ﺁﻳﻪ ﺍﻭﱃ ﻛﺒﺎﺋﺮﺍﻧﺪ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺍﻧﻘﺴﺎﻡ ﮔﻨﺎﻩ ﺑﺮ ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻓﻘﻂ ﻛﺒﺎﺋﺮ ﺩﺭ ﺍﺳﻼﻡ ﻭﺍﺟﺐ ﺍﻻﺟﺘﻨﺎﺏ ﺍﻧﺪ ﻧﻪ ﺻﻐﺎﺋﺮ!!‬
‫ﻟﺬﺍ ‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ »ﻣﺎ ‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻭﺻﻒ ﻛﺒﺎﺋﺮ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﻭ ﺳﻮﻡ »ﺍﻻِﺛﹾﻢ« ﺑﻴﺎﻥ ﻛﺒﺎﺋﺮ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﳘﻪ ﮔﻨﺎﻫﺎﻥ ﻛﺒﺎﺋﺮ ﻭ ﺍﰒ ﻭ ﻣﻨﻬﻰ ﻋﻨﻪﺍﻧﺪ ﻭ ﺁﻣﺪﻥ ﻟﻔﻆ‬
‫ﻛﺒﺎﺋﺮ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﺳﻼﻡ ﺻﻐﺎﺋﺮ ﻧﺪﺍﺭﱘ‪.‬‬
‫ﮔﻮﺋﻴﻢ‪ :‬ﺻﺮﻳﺢ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺩﺍﻝ ﺑﺮ ﻭﺟﻮﺩ ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﺍﺳﺖ ﻭ ﺗﻘﺴﻴﻢ ﮔﻨﺎﻫﺎﻥ ﺑﺮ ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻪ ﺁﻳﻪ ﺍﻭﱃ ﳕﻰﺷﻮﺩ ﻛﺒﺎﺋﺮ ﺭﺍ ﺷﺎﻣﻞ ﳘﻪ ﮔﻨﺎﻫﺎﻥ ﺩﺍﻧﺴﺖ‬
‫ﺑﺎ ﺁﻧﻜﻪ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺁ‪‬ﺎ ﺭﺍ ﺻﺮﳛ ﹰﺎ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﺗﻘﺮﻳﺒ ﹰﺎ ﻳﻘﻴﲎ ﺍﺳﺖ ﻛﻪ »ﻣﺎ ‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ« ﻭ »ﺍﻻِﺛﹾﻢ« ﺍﻋﻢ‪ ،‬ﻭ ﻛﺒﺎﺋﺮ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﺩﻭ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﻓﻘﻂ ﻛﺒﺎﺋﺮ ﻣﻮﺭﺩ ﺍﺟﺘﻨﺎﺑﻨﺪ ﻧﻪ ﺻﻐﺎﺋﺮ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺻﻐﺎﺋﺮ ﺩﺭ ﺻﻮﺭﺕ ﺍﺻﺮﺍﺭ ﺩﺍﺧﻞ ﺩﺭ ﻛﺒﺎﺋﺮﺍﻧﺪ ﻭ ﻧﻴﺰ ﻛﻠﻤﻪ »‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ« ﻭ »ﺍﻻِﺛﹾﻢ« ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻭ ﺍﻳﻀﹰﺎ ﺁﻳﺎﺕ‬
‫ﺩﻳﮕﺮ ﻭ ﺭﻭﺍﻳﺎﺕ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻄﻠﻖ ﮔﻨﺎﻫﺎﻥ ﺍﻋﻢ ﺍﺯ ﺻﻐﺎﺋﺮ ﻭ ﻛﺒﺎﺋﺮ ﻭﺍﺟﺐ ﺍﻻﺟﺘﻨﺎﺏ ﺍﻧﺪ‪ ،‬ﺍﻟﻨﻬﺎﻳﻪ ﺩﺭ ﺁﻳﺎﺕ ﺳﻪ ﮔﺎﻧﻪ ﮔﺬﺷﺘﻪ ﺑﻪ ﻛﺒﺎﺋﺮ ﺑﻪ ﳓﻮ ﺧﺎﺻﻰ ﺗﻮﺟﻪ‬
‫ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﻮﺭﺩ ﺍﺟﺘﻨﺎﺏ ﻭﺍﻗﻊ ﮔﺸﺘﻪﺍﻧﺪ‪.‬‬
‫ﳌﻢ‬
‫ﺍﻣﺎ ﳌﻢ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﮔﻨﺎﻫﺎﻥ ﺻﻐﲑﻩ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﮔﻔﺘﻪ ﻭ ﺭﺍﻏﺐ ﺗﻌﺒﲑ ﺍﺯ ﺻﻐﲑﻩ ﺩﺍﻧﺴﺘﻪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻧﻈﲑ »ﺍﻟﺴﻴﺌﺎﺕ« ﺩﺭ ﺁﻳﻪ‬
‫ﺍﻭﻝ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﺑﻨﺎﺑﺮ ﺗﻔﺴﲑ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﻪ ﺁﻥ ﺭﺍ ﮔﻨﺎﻩ ﮔﺎﻩ ﮔﺎﻫﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺷﺎﻣﻞ ﺻﻐﺎﺋﺮ ﻭ ﻛﺒﺎﺋﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﮔﻨﺎﻫﻴﻜﻪ ﺍﻧﺴﺎﻥ ﮔﺎﻩ ﮔﺎﻩ ﻣﺮﺗﻜﺐ ﻣﻰﺷﻮﺩ ﳑﻜﻦ ﺍﺳﺖ ﺻﻐﲑﻩ ﻳﺎ‬
‫ﻚ ﻭﺍ ِﺳ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ‪ «...‬ﺩﺭ ﻣﻘﺎﻡ ﺗﻄﻤﻴﻊ ﺑﻪ ﺗﻮﺑﻪ ﻭ ﻳﺎ ﻭﻋﺪﻩ ﻏﻔﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺗﻔﺴﲑ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﻭ ﻟﻐﺖ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨـﺼﻮﺭﺕ‬
‫ﻛﺒﲑﻩ ﺑﺎﺷﺪ‪ ،‬ﲨﻠﻪ »ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬
‫ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺳﻮﻡ ﻣﻄﻠﺐ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﳌﻢ‬
‫ﺐ ‪‬ﻳ ِﻠﻢ‪‬‬
‫ﺐ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺬﱠ‪‬ﻧ ِ‬
‫ﻯ ﺍﻟﺬﱠ‪‬ﻧ ‪‬‬
‫ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﻠﻤﻢ ﺍﺯ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﳌﻢ ﮔﻨﺎﻩ ﺑﻌﺪ ﺍﺯ ﮔﻨﺎﻩ ﺍﺳﺖ ﻛﻪ ﻋﺒﺪ ﺑﻪ ﺁﻥ ﻧﺰﺩﻳﻚ ﻭ ﻣﺮﺗﻜﺐ ﻣﻰﺷﻮﺩ‪» :‬ﻗﺎ ﹶﻝ‪ :‬ﺍِﻟ ‪‬ﻬ‪‬ﻨ ﹸﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍِﻟ ‪‬ﻬ‪‬ﻨ ِﺔ ﹶﺍ ِ‬
‫ﻯ‬
‫ﺲ ِﻣ ‪‬ﻦ ﺳ‪‬ﻠﻴ ﹶﻘِﺘ ِﻪ ﹶﺍ ‪‬‬
‫ﺐ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺬﱠ‪‬ﻧ ِ‬
‫ِﺑ ِﻪ ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﺒ ‪‬ﺪ« ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ ﻃﺒﻊ ﻭ ﻋﺎﺩﺕ ﺑﻨﺪﻩ ﮔﻨﺎﻩ ﻛﺮﺩﻥ ﻧﻴﺴﺖ ﻭﱃ ﮔﺎﻫﻰ ﺑﻪ ﺁﻥ ﻣﺮﺗﻜﺐ ﻣﻰﺷﻮﺩ »ﻗﺎ ﹶﻝ ﺍﻟﻠﱠﻤ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﺬﻯ ‪‬ﻳﻠﱢﻢ‪ ‬ﺑِﺎﻟﺬﱠ‪‬ﻧ ِ‬
‫ﺴ ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟ ﻠﱠ ‪‬ﻪ ِﻣ ‪‬ﻨ ‪‬ﻪ«‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ »ﺍِﻟﱠﺎ ﺍﻟﱠ ﹶﻠ ‪‬ﻤ ‪‬ﻢ« ﻣﺘﺼﻞ ﺍﺳﺖ‬
‫ﺐ ﹶﻓ ‪‬ﻴ ‪‬‬
‫ِﻣ ‪‬ﻦ ﻃﹶﺒﻴ ‪‬ﻌ ِﻄ ِﻪ« ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ » :‬ﻭ ﺍﻟﱠ ﹶﻠ ‪‬ﻤ ‪‬ﻢ‪ :‬ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ‪‬ﻳﻠﱢﻢ‪ ‬ﺑِﺎﻟﺬﱠ ‪‬ﻧ ِ‬
‫ﻭ ﺑﻪ ﻗﻮﻝ ﺻﺤﺎﺡ ﻭ ﺭﺍﻏﺐ ﻣﻨﻘﻄﻊ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﻛﺒﺎﺋﺮ ﻛﺪﺍﻡ؟‬
‫ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺷﺪﻩ ﮔﻨﺎﻫﺎﻥ ﳘﻪ ﻛﺒﲑﻩﺍﻧﺪ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺧﺪﺍ ﺍﺯ ﺁﻥ ‪‬ﻰ ﻛﺮﺩﻩ ﻛﺒﲑﻩ ﻣﻰﺑﺎﺷﺪ ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺍﻳﻦ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﺤﺎﺏ ﻣﺎ )ﺍﻣﺎﻣﻴ‪‬ﻪ( ﻧﻴﺰ ﺑﺮ ﺍﻳﻦ‬
‫ﲑﺓﹲ« ﺯﻳﺮﺍ ﳘﻪ ﻗﺒﻴﺢ ﺍﻧﺪ ﻟﻴﻜﻦ ﺑﻌﻀﻰ ﻧﺴﺒﺖ ﺑﻪ ﺑﻌﻀﻰ ﺑﺰﺭﮔﺘﺮﺍﻧﺪ ﻭﱃ ﰱ ﻧﻔﺴﻪ ﮔﻨﺎﻩ ﺻﻐﲑﻩ ﻧﺪﺍﺭﱘ‪.‬‬
‫ﺻ ‪‬ﻰ ﻛﹸﻠﱡﻬﺎ ﻛﹶﺒ ‪‬‬
‫ﻗﻮﻟﻨﺪ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ »ﺍﹶﻟﹾﻤ‪‬ﻌﺎ ِ‬
‫ﲑ ٍﺓ« ﻭ ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﺑﻮﺩﻥ‬
‫ﺼ‪‬ﻴ ٍﺔ ﻛﹶﺒ ‪‬‬
‫ﺩﺭ ﻣﺴﺘﻤﺴﻚ ﻋﺮﻭﻩ ﺫﻳﻞ ﻣﺴﺌﻠﻪ ﻋﺪﺍﻟﺖ ﺍﻣﺎﻡ ﲨﺎﻋﺖ‪ ،‬ﺍﺯ ﺷﻴﺦ ﻣﻔﻴﺪ‪ ،‬ﻗﺎﺿﻰ‪ ،‬ﺷﻴﺦ ﻃﻮﺳﻰ ﻭ ﻋﻼﻣﻪ ﺣﻠﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ » :‬ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺍﺳﺖ‪ .‬ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻫﺴﺖ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻧﻘﻞ ﺁ‪‬ﺎ ﻧﻴﺴﺖ ﻣﮕﺮ ﻗﻮﻝ ﺫﻳﻞ‪:‬‬
‫ﻼ ﺍﮔﺮ ﻋﺎﱂ ﮔﻨﺎﻫﻰ ﻛﻨﺪ ﻛﺒﲑﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﳘﺎﻥ ﮔﻨﺎﻩ ﺭﺍ ﺟﺎﻫﻞ ﺑﻜﻨﺪ ﻛﺒﲑﻩ ﻧﻴﺴﺖ ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﻳﺪ ﺑﺎ ﻣﻜﺎﻥ ﻭ ﺯﻣﺎﻥ‬
‫ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ‪ :‬ﺻﻐﲑﻩ ﻭ ﻛﺒﲑﻩ ﺑﻮﺩﻥ ﻧﺴﺒﺖ ﺑﻪ ﻓﺎﻋﻞ ﺍﺳﺖ ﻣﺜ ﹰ‬
‫ﻧﻴﺰ ﻓﺮﻕ ﻛﻨﺪ ﻣﺜﻞ ﮔﻨﺎﻩ ﺩﺭ ﺭﻣﻀﺎﻥ ﻭ ﻏﲑ ﺁﻥ ﻭ ﻳﺎ ﮔﻨﺎﻩ ﺩﺭ ﺣﺮﻡ ﻣﻜﻪ ﻭ ﻏﲑ ﺁﻥ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺍﻳﻦ ﺩﻭ ﻗﻮﻝ ﰱ ﺣﺪ ﻧﻔﺴﻪ ﺻﺤﻴﺢ ﺍﻧﺪ ﻭﱃ ﻗﺮﺁﻥ ﻭ ﺭﻭﺍﻳﺎﺕ ﻧﺎﻇﺮ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﻗﻮﻝ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻇﻬﻮﺭﺷﺎﻥ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺑﺬﺍﺗﻪ ﻛﺒﲑﻩﺍﻧﺪ ﻭ‬
‫ﺑﻌﻀﻰ ﺻﻐﲑﻩ ﻭﮔﺮﻧﻪ ﺣﺴﺎﺏ ﺻﻐﺎﺋﺮ ﻭ ﻛﺒﺎﺋﺮ ﺍﺯ ﺑﲔ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ ،‬ﻣﺜﻼ ﻣﻌﲎ »ِﺍ ﹾﻥ ‪‬ﺗﺠ‪‬ﺘ‪‬ﻨِﺒ‪‬ﻮﺍ ﻛﹶﺒﺎِﺋ ‪‬ﺮ ﻣﺎ ‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ« ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺍﮔﺮ ﺍﺯ ﻛﺒﺎﺋﺮ ‪‬ﻰ ﺷﺪﻩ ﻛﻪ ﺑﺎ ﻗﻴﺎﺱ ﺑﻪ ﳘﺪﻳﮕﺮ‬
‫ﻛﺒﲑﻩﺍﻧﺪ ﺍﺟﺘﻨﺎﺏ ﻛﻨﻴﺪ‪ ...‬ﻭ ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﺩﺭﺳﱴ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﴰﺎ ﻫﺮ ﺻﻐﲑﻩ ﺭﺍ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﻛﻮﭼﻜﺘﺮ ﺍﺯ ﺁﻥ ﻛﺒﲑﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻳﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﮔﻨﺎﻫﻜﺎﺭ‬
‫ﺑﮕﻮﻳﺪ‪ :‬ﺍﻳﻦ ﭼﻪ ﻛﺘﺎﰉ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﺻﻐﲑﻩ ﺭﺍ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﺋﺮ ﮔﻨﺎﻫﺎﻥ ﺻﻐﲑﻩ ﺍﺳﺖ ﻭ‪ ...‬ﺗﺮﻙ ﻧﻜﺮﺩﻩ‪.‬‬
‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﻛﺒﺎﺋﺮ ﻭ ﺻﻐﺎﺋﺮ ﻣﻔﻬﻮﻡ ﻣﺸﺨﺼﻰ ﳔﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ‪.‬‬
‫ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ )ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ( ﮔﻨﺎﻫﺎﻥ ﻣﺜﻞ ﺍﺷﻴﺎﺀ ﳐﺘﻠﻒ ﺍﳊﻘﻴﻘﺔ ﻭ ﰱ ﺣﺪ ﻧﻔﺴﻪ ﻫﺴﺘﻨﺪ ﻣﺜﻼ ﻣﻰﮔﻮﺋﻴﻢ‪ :‬ﺍﻳﻦ ﺷﺘﺮ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺐ‪ ،‬ﺍﻳﻦ ﮔﺎﻭ‪ ،‬ﺍﻳﻦ ﮔﻮﺳﻔﻨﺪ‪ ،‬ﺍﻳﻦ ﮔﺮﺑﻪ ﻭ ﺍﻳﻦ ﻣﻮﺵ‬
‫ﻫﻜﺬﺍ ﮔﻨﺎﻫﺎﻥ‪ :‬ﺍﻳﻦ ﻗﺘﻞ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﻛﻞ ﻣﺎﻝ ﻳﺘﻴﻢ ﻭ ﺍﻳﻦ ﺍﻭﻗﺎﺕ ﺗﻠﺨﻰ ﺑﻪ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﻧﻈﲑ ﺁﻥ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﻳﺪ ﺩﻳﺪ ﻛﺪﺍﻡ ﮔﻨﺎﻩ ﺩﺭ ﺷﺮﻉ ﻛﺒﲑﻩ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻭ ﺑﺎ ﺍﺳﺘﻘﺼﺎﺀ ﻭ ﺩﺍﻧﺴﱳ ﺁ‪‬ﺎ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﻏﲑ ﺁ‪‬ﺎ ﺻﻐﲑﻩﺍﻧﺪ ﺑﻪ ﺷﺮﻁ ﺁﻧﻜﻪ ﺩﺭ ﺻﻐﲑﻩ ﺍﺻﺮﺍﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬
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‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺭﺍ ﺩﺭ ﺍﺛﻨﺎﺀ ﺁﻳﺎﺕ ﻭ ﺳﻮﺭ ﻳﺎﺩ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﻭﻗﺖ ﺩﺭ ﺑﻌﺾ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪ِ»:‬ﺍ ﹾﻥ‪‬ﺗﺠ‪‬ﺘ‪‬ﻨِﺒﻮ‪‬ﺍ ﻛﹶﺒﺎِﺋ ‪‬ﺮ ﻣﺎ ‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﺘ‪‬ﻨﺒِـ ‪‬ﻮ ﹶﻥ‬
‫ﻛﹶﺒﺎِﺋﺮ‪‬ﺍﹾﻟِﺎ ﹾﺛ ِﻢ« ﺍﺯ ﻛﺠﺎ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﻛﺒﲑﻩ ﻭ ﺻﻐﲑﻩ ﻛﺪﺍﻡ ﺍﺳﺖ؟‬
‫ﮔﻮﻳﻴﻢ‪ :‬ﻻﺍﻗﻞ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﻛﺮﺩ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﻟﻔﻆ ﻛﺒﺎﺋﺮ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻧﺪ ﺍﺯ ﺻﺎﺣﺐ ﺷﺮﻉ ﺑﭙﺮﺳﻨﺪ ﻭ ﺑﺪﺍﻧﻨﺪ ﻛﺒﺎﺋﺮ ﻛﺪﺍﻡﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺑﺮﺍﻯ ﺗﻌﻴﲔ ﻛﺒﺎﺋﺮ ﺩﻭ ﻃﺮﻳﻖ ﺩﺍﺭﱘ ﻳﻜﻰ ﻋﻨﻮﺍﻥ ﻛﻠﻰ ﻭ ﻣﺸﺨﺺ ﺩﻳﮕﺮﻯ ﺗﻌﺪﺍﺩ ﻓﺮﺩ ﻓﺮﺩ ﻛﺒﺎﺋﺮ‪.‬‬
‫ﺍﻭﻝ‪ -‬ﻋﻨﻮﺍﻥ ﻛﻠﻰ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﻛﺒﲑﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻣﺮﺗﻜﺐ ﺁﻥ ﻭﻋﺪﻩ ﺁﺗﺶ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺐ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ ﻋ‪‬ﻠﹶ ‪‬ﻴﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ« ﺩﺭ ﻭﺳﺎﺋﻞ ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺍﺯ ﺛﻮﺍﺏ ﺍﻻﻋﻤﺎﻝ‬
‫ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ »ﻗﺎ ﹶﻝ‪:‬ﺍﻟﹾﻜِﺒﺎِﺋ ‪‬ﺮ ﺍﻟﱠﱴ ﹶﺍ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﺐ ﺍﻟﹾﻜﹶﺒﺎِﺋ ‪‬ﺮ ﻣﺎ ﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ِﺍ ﹾﻥ ﻛﺎ ﹶﻥ ﻣ‪‬ﺆ‪‬ﻣِﻨﹰﺎ ﹶﻛﻔﱠ ‪‬ﺮ ﺍﻟ ﻠﱠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ﺳ‪‬ﻴ‪‬ﺌﺎِﺗ ِﻪ« ﻭ ﺍﺯ ﻋﻘﺎﺏ ﺍﻻﻋﻤﺎﻝ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ‬
‫ﺍﺯ ﺍﰉﺍﳊﺴﻦ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ » :‬ﻣ ِﻦ ﺍ ‪‬ﺟ‪‬ﺘ‪‬ﻨ ‪‬‬
‫ﺖ ﺍﹶﺑﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ‪‬ﻋ ِﻦ ﺍﻟﹾﻜﹶﺒﺎِﺋ ِﺮ ﻓﹶﻘﺎ ﹶﻝ‪ :‬ﹶﻛ ﱡﻞ ﻣﺎ ﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟ ﻠﱠ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ«‪.‬‬
‫ﺷﺪﻩ »ﻗﺎ ﹶﻝ‪ :‬ﺳﹶﺌ ﹾﻠ ‪‬‬
‫ﻼ ﺭﻭﺷﻦ ﺍﺳﺖ ﺯﻳﺮﺍ ﺗﺎ ﮔﻨﺎﻩ ﻛﺒﲑﻩ ﻧﺒﺎﺷﺪ ﺧﺪﺍ ﻇﺎﻫﺮﹰﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺑﺎ ﺁﺗﺶ ‪‬ﺪﻳﺪ ﳕﻰﻛﻨﺪ‪ .‬ﭼﻨﺪ ﮔﻨﺎﻩ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁ‪‬ﺎ ﻭﻋﺪﻩ ﺁﺗﺶ ﺩﺍﺩﻩ ﺷﺪﻩ‬
‫ﺍﻳﻦ ﻛﻼﻡ ﻛﺎﻣ ﹰ‬
‫ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﻗﺘﻞ ﻧﻔﺲ‪] .‬ﻧﺴﺎﺀ‪.[٩٣:‬‬
‫‪ -٢‬ﺧﻮﺭﺩﻥ ﻣﺎﻝ ﻳﺘﻴﻢ‪] .‬ﻧﺴﺎﺀ‪.[١٠:‬‬
‫‪ -٣‬ﺍﻛﻞ ﺭﺑﺎ‪] .‬ﺑﻘﺮﻩ‪.[٢٧٥:‬‬
‫‪ -٤‬ﺷﺮﻙ ﻭ ﺁﻥ ﺍﻛﱪ ﻛﺒﺎﺋﺮ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪.[٧٢:‬‬
‫‪ -٥‬ﻓﺮﺍﺭ ﺍﺯ ﺟﻨﮓ )ﺑﺎ ﺷﺮﺍﻳﻂ( ]ﺍﻧﻔﺎﻝ‪.[١٦:‬‬
‫‪ -٦‬ﺯﻧﺎ‪] .‬ﻓﺮﻗﺎﻥ‪.[٦٩:‬‬
‫‪ -٧‬ﻧﺴﺒﺖ ﺯﻧﺎ ﺑﻪ ﺯﻧﺎﻥ ﻋﻔﻴﻒ ]ﻧﻮﺭ‪.[٢٣:‬‬
‫ﺍﻳﻨﻬﺎ ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺫﻛﺮ ﺷﺪ ﮔﻨﺎﻫﺎﻥ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ ﻛﻪ ﻣﻮﺭﺩ ﻭﻋﺪﻩ ﻋﺬﺍﺑﻨﺪ‪.‬‬
‫ﺩﻭﻡ‪ -‬ﺭﺍﺟﻊ ﺑﻪ ﺗﻌﺪﺍﺩ ﻓﺮﺩ ﻓﺮﺩ ﮔﻨﺎﻫﺎﻥ ﻛﺒﲑﻩ ﺭﻭﺍﻳﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺍﺭﱘ ﺍﺯ ﺁﳒﻤﻠﻪ ﻫﻔﺖ ﮔﻨﺎﻩ ﺩﺭ ﺭﺩﻳﻒ ﺍﻭﻝ ﴰﺮﺩﻩ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ‪:‬‬
‫‪ -١‬ﻗﺘﻞ ﻧﻔﺲ‪.‬‬
‫‪ -٢‬ﻋﻘﻮﻕ ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫‪ -٣‬ﺧﻮﺭﺩﻥ ﺭﺑﺎ‪.‬‬
‫‪ -٤‬ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﺷﺪﻥ ﺑﻌﺪ ﺍﺯ ﻣﻬﺎﺟﺮﺕ ﺑﻪ ﺩﻳﺎﺭ ﺍﺳﻼﻡ )ﺍﻳﻦ ﮔﻮﻳﺎ ﺑﺪﺍﻥ ﻋﻠﺖ ﺍﺳﺖ ﻛﻪ ﻣﺴﺘﻠﺰﻡ ﺗﺮﻙ ﺩﻳﻦ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﻋﻠﻢ ﻭ ﻛﻤﺎﻝ ﺍﺳﺖ(‪.‬‬
‫‪ -٥‬ﻧﺴﺒﺖ ﺯﻧﺎ ﺑﻪ ﺯﻥ ﭘﺎﻛﺪﺍﻣﻦ‪.‬‬
‫‪ -٦‬ﺧﻮﺭﺩﻥ ﻣﺎﻝ ﻳﺘﻴﻢ‪.‬‬
‫‪ -٧‬ﻓﺮﺍﺭ ﺍﺯ ﺟﻨﮓ ﺍﺳﻼﻣﻰ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺑﻪ ﺟﺎﻯ ﻋﻘﻮﻕ ﻭﺍﻟﺪﻳﻦ ﺁﻣﺪﻩ‪ » :‬ﻭ ﹸﻛ ﱡﻞ ﻣﺎ ﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟ ﻠﱠ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ« ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻭ ﻭﺳﺎﺋﻞ ﺑﺎﺏ ﺗﻌﻴﲔ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺖ ﻋﺒﺪﺍﻟﻌﻈﻴﻢ ﺣﺴﲎ ﺍﺯ ﺍﻣﺎﻡ ﺟﻮﺍﺩ ﺍﺯ ﭘﺪﺭﺵ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﺟﻮﺍﺏ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﮔﻨﺎﻫﺎﻥ ﺫﻳﻞ ﺑﺎ ﺫﻛﺮ ﻣﺄﺧﺬ ﺁ‪‬ﺎ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺷﺮﻙ ﺑﻪ ﺧﺪﺍ‪ ،‬ﻳﺄﺱ ﺍﺯ ﺭﲪﺖ ﺧﺪﺍ‪ ،‬ﺍﳝﲎ ﺍﺯ ﻣﻜﺮ ﺧﺪﺍ‪ ،‬ﻋﻘﻮﻕ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻗﺘﻞ ﻧﻔﺲ‪ ،‬ﻧﺴﺒﺖ ﺯﻧﺎ ﺑﻪ ﺯﻥ ﭘﺎﻙ‪ ،‬ﺍﻛﻞ ﻣﺎﻝ ﻳﺘﻴﻢ‪ ،‬ﻓﺮﺍﺭ ﺍﺯ ﺟﻨﮓ‪ ،‬ﺧﻮﺭﺩﻥ ﺭﺑﺎ‪ ،‬ﺳﺤﺮ‪ ،‬ﺯﻧﺎ‪ ،‬ﺳـﻮﮔﻨﺪ‬
‫ﺩﺭﻭﻍ‪ ،‬ﺧﻴﺎﻧﺖ‪ ،‬ﻣﻨﻊ ﺯﻛﻮﺓ‪ ،‬ﺷﻬﺎﺩﺕ ﺯﻭﺭ‪ ،‬ﻛﺘﻤﺎﻥ ﺷﻬﺎﺩﺕ‪ ،‬ﺷﺮﺍﲞﻮﺍﺭﻯ‪ ،‬ﺗﺮﻙ ﺻﻠﻮﺓ‪ ،‬ﻧﻘﺾ ﻋﻬﺪ‪ ،‬ﻗﻄﻊ ﺭﺣﻢ‪ ،‬ﺍﻳﻨﻬﺎ ﳎﻤﻮﻋ ﹰﺎ ﺑﻴﺴﺖ ﮔﻨﺎﻩﺍﻧﺪ )ﻛﺎﰱ ‪ -‬ﻭﺳﺎﺋﻞ ‪ -‬ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ‬
‫ﺁﻳﻪ »ِﺍ ﹾﻥ ‪‬ﺗﺠ‪‬ﺘ‪‬ﻨِﺒ‪‬ﻮﺍ‪.(«...‬‬
‫ﺩﺭ ﻭﺳﺎﺋﻞ ﺑﺎﺏ ﻓﻮﻕ ﺍﻟﺬﻛﺮ ﺍﺯ ﻋﻴﻮﻥ ﺍﳋﺒﺎﺭ ﺻﺪﻭﻕ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺣﻀﺮﺕ ﺭﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﻛﻪ ﺑﻪ ﻣﺄﻣﻮﻥ ﻋﺒﺎﺳﻰ ﻧﻮﺷﺖ ﺍﺯ ﲨﻠﻪ ﮔﻨﺎﻫﺎﻥ ﺯﻳﺮ ﺭﺍ ﻳﺎﺩ ﻓﺮﻣـﻮﺩﻩ‬
‫ﺍﺳﺖ‪ :‬ﺍﻛﻞ ﻣﻴﺘﻪ‪ ،‬ﺧﻮﻥ‪ ،‬ﮔﻮﺷﺖ ﺧﻮﻙ‪ ،‬ﮔﻮﺷﺖ ﺣﻴﻮﺍﱏ ﻛﻪ ﺑﻪ ﻫﻨﮕﺎﻡ ﺫﺑﺢ ﻧﺎﻡ ﺧﺪﺍ ﺑﺮ ﺁﻥ ﺑﺮﺩﻩ ﻧﺸﺪﻩ‪ ،‬ﺳﺤﺖ )ﺣﺮﺍﻡ(‪ ،‬ﻗﻤﺎﺭ‪ ،‬ﻛﻢ ﻛﺮﺩﻥ ﺗﺮﺍﺯﻭ ﻭ ﭘﻴﻤﺎﻧـﻪ‪ ،‬ﻟـﻮﺍﻁ‪ ،‬ﻳـﺎﺭﻯ‬
‫ﺳﺘﻤﻜﺎﺭﺍﻥ‪ ،‬ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﺳﺘﻤﮕﺮﺍﻥ‪ ،‬ﻧﺪﺍﺩﻥ ﺣﻘﻮﻕ ﻣﺮﺩﻡ ﺑﺎ ﺍﻣﻜﺎﻥ‪ ،‬ﺩﺭﻭﻍ‪ ،‬ﺧﻮﺩﭘﺴﻨﺪﻯ‪ ،‬ﺍﺳﺮﺍﻑ‪ ،‬ﺗﺒﺬﻳﺮ‪ ،‬ﺳﺒﻚ ﴰﺮﺩﻥ ﺣﺞ‪ ،‬ﺟﻨﮓ ﺑﺎ ﺍﻭﻟﻴﺎﺀ ﺍﻟﻠﱠﻪ‪ ،‬ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﳍﻮ ﻭ ﻟﻌﺐ‪ ،‬ﺍﺻﺮﺍﺭ ﺑﺮ‬
‫ﺫﻧﻮﺏ‪.‬‬
‫_______________________________________________‬
‫ﺖ ﺍﻟ ﻠﱠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪﻭ‪ «‬ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺩﴰﻦ ﺭﺍ ﺧﻮﺍﺭ ﻛﺮﺩ‪ .‬ﺭﺍﻏﺐ ﺭﺩ ﺑﻪ ﻋﻨﻒ ﻭ ﺫﻟﺖ ﮔﻔﺘﻪ ﺍﺳﺖ‬
‫ﻛﺒﺖ = ﺧﻮﺍﺭﻯ ﺩﺭ ﳎﻤﻊ ﺁﻣﺪﻩ‪ :‬ﻛﺒﺖ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺭﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺼﺪﺭ » ﹶﻛ‪‬ﺒ ‪‬‬
‫]ﳎﺎﺩﻟﻪ‪ .[٥:‬ﺁﻧﺎﻧﻜﻪ ﺑﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺩﴰﲎ ﻣﻰﻛﻨﻨﺪ ﺧﻮﺍﺭ ﻭ ﺫﻟﻴﻞ ﺷﺪﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺳﻼﻓﺸﺎﻥ ﻧﻴﺰ ﺫﻟﻴﻞ ﺷﺪﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٢٧:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٥٦‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻓﹶﻠﱠﻤﺎ‬
‫ﺼ ‪‬ﺮ« ﭼﻮﻥ ﺧﺪﺍ ﺭﺍﺳﱴ ﻣﺎ ﺭﺍ ﺩﺭ ﺩﻳﻦ ﺩﻳﺪ ﺑﺮ ﺩﴰﻦ ﻣﺎ ﺧﺬﻻﻥ ﻭ ﺑﺮ ﻣﺎ ﻳﺎﺭﻯ ﻓﺮﺳﺘﺎﺩ‪.‬‬
‫ﺖ ‪‬ﻭ ﹶﺍ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﺍﻟﻨ‪ ‬‬
‫ﺭِﺃﹶﻯ ﺍﻟﻠﱠ ‪‬ﻪ ﺻِﺪ‪‬ﻗﹶﻨﺎ ﹶﺍ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻋ‪‬ﻠﻰ ﻋ‪‬ﺪ‪‬ﻭ‪‬ﻧ‪‬ﺎ ﺍﹾﻟ ﹶﻜ ‪‬ﺒ ‪‬‬
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‫ﻛﺒﺪ = ]ﺑﻠﺪ‪ .[٤:‬ﻛﹶﺒ‪‬ﺪ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺑﻪ ﻣﻌﲎ ﺳﺨﱴ ﺍﺳﺖ )ﳎﻤﻊ( ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻛﹶﺒ‪‬ﺪ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﺟﮕﺮ ﻭ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﺩﺭﺩ ﺟﮕﺮ ﺍﺳﺖ ﺍﻳﻀﹰﺎ ﻛﹸﺒﺎﺩ )ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ‬
‫ﺩﺭﺩ ﺟﮕﺮ ﺍﺳﺖ‪ .‬ﻛﺒﺪﺍﻟﺴﻤﺎﺀ ﻭﺳﻂ ﺁﲰﺎﻥ ﺍﺳﺖ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺑﻪ ﻛﺒﺪ ﺍﻧﺴﺎﻥ ﻛﻪ ﺩﺭ ﻭﺳﻂ ﺑﺪﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪.‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻣﺸﻘﺖ ﻭ ﺳﺨﱴ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺣﻘﹰﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺭﻧﺞ ﻭ ﺗﻌﺐ ﺁﻓﺮﻳﺪﱘ ﺯﻧﺪﮔﻰ ﺍﻭ ﭘﺮ ﺍﺯ ﻣﺸﻘﺖ ﻭ ﺭﻧﺞ ﺍﺳﺖ ﻭ ﳘﲔ ﺭﻧﺞ ﻭ ﺗﻌﺐ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﻛﻤﺎﻝ‬
‫ﻭ ﺗﺮﻗﻰ ﺳﻮﻕ ﻣﻰﺩﻫﺪ ﺍﮔﺮ ﺩﺭ ﻣﺸﻘﹼﺖ ﳕﻰﺑﻮﺩ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺁﻥ ﺗﻼﺵ ﳕﻰﻛﺮﺩ ﻭ ﺍﮔﺮ ﺗﻼﺵ ﳕﻲﮐﺮﺩ ﺍﺑﻮﺍﺏ ﺍﺳﺮﺍﺭ ﻛﺎﺋﻨﺎﺕ ﺑﺮﻭﻳﺶ ﮔﺸﻮﺩﻩ ﳕﻰﺷﺪ ]ﺍﻧﺸﻘﺎﻕ‪ .[٦:‬ﺍﻳﻦ ﻟﻔﻆ‬
‫ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
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‫ﻛﱪ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﺐ ﻭ ﻗﻔﻞ( ﺑﺰﺭﮔﻰ ﻗﺪﺭ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ .‬ﻣﺜﻞ ]ﺗﻮﺑﻪ‪] .[٧٢:‬ﳓﻞ‪ .[٤١:‬ﻭ ﺁﻥ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺳﻦ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٠:‬ﻛﻪ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺑﺰﺭﮔﻰ ﺳﻦ ﻭ ﭘﲑﻯ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﺻﻐﲑ ﻭ ﻛﺒﲑ ﺩﺭ ﺍﻋﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺩﺭ ﻣﻌﺎﱏ ﺑﻪ ﻛﺎﺭ ﺭﻭﻧﺪ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺳﻨﮕﻴﲎ ﻧﻴﺰ ﺁﻳﺪ ﻛﻪ ﻧﻮﻋﻰ ﺍﺯ‬
‫ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻣﺜﻞ ]ﺷﻮﺭﻯ‪ .[١٣:‬ﮔﺮﺍﻥ ﺍﺳﺖ ﺑﺮ ﻣﺸﺮﻛﺎﻥ ﺁﻧﭽﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﺪﺍﻥ ﻣﻰﺧﻮﺍﻧﻴﺪ‪.‬‬
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‫ﻚ ﺍﻟﹾﻘﺎ ِﺩ ‪‬ﺭ ﻋ‪‬ﻠﻰ ﺟ‪‬ﻤﻴ ِﻊ ﺍﹾﻟﺎﹶﺷ‪‬ﻴﺎ ِﺀ«‬
‫ﻛﺒﲑ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ]ﺣﺞ‪ .[٦٢:‬ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻋﻠﻰ ﺑﻪ ﻣﻌﲎ ﺑﻠﻨﺪ ﭘﺎﻳﻪ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ »ﺍﹶﻟﺴ‪‬ﻴ‪ ‬ﺪ ﺍﹾﻟ ‪‬ﻤ ِﻠ ‪‬‬
‫ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁﻥ ﻧﻮﻋﹰﺎ ﺩﺭ ﺫﻳﻞ ﺁﻳﺎﺗﻰ ﺁﻣﺪﻩ ﺳﺨﻦ ﺩﺭ ﻗﺪﺭﺕ ﻭ ﺍﺣﺎﻃﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﻋﻠﻰ ﻫﺬﺍ ﺳﺨﻦ ﳎﻤﻊ ﺗﺄﻳﻴﺪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻛﺒﲑ ﺩﺭ ﻏﲑ ﺧﺪﺍ ﻭ ﺩﺭ ﻛﺒﲑ ﻣﻌﻨﻮﻯ ﻭ ﺟﺴﻤﻰ ﻭ ﺍﻳﻀﹰﺎ ﺑﻪ ﻣﻌﲎ ﺭﺋﻴﺲ ﻭ ﺭﻫﱪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪ .[٣٢:‬ﻛﻪ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[٥٨:‬ﻛﻪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺑﺰﺭﮔﻰ‬
‫ﺟﺜﻪ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ]ﻃﻪ‪ .[٧١:‬ﻣﺮﺍﺩ ﺭﻫﱪ ﻭ ﺭﺋﻴﺲ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻛﱪﻳﺎﺀ‪ :‬ﻋﻈﻤﺖ ﻭ ﺣﻜﻮﻣﺖ ]ﻳﻮﻧﺲ‪ .[٧٨:‬ﻭ ﺑﺎﺷﺪ ﺑﺮﺍﻯ ﴰﺎ ﻋﻈﻤﺖ ﻭ ﺣﻜﻤﺮﺍﱏ ﺩﺭ ﺯﻣﲔ؟ ]ﺟﺎﺛﻴﺔ‪ .[٣٧:‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺭﺑﻮﺑﻴ‪‬ﺖ ﻋﺎﻣﻪ ﻭ ﺣﻜﻮﻣﺖ ﻣﻄﻠﻘﻪ ﺍﺳﺖ ﻭ ﻟﻔﻆ‬
‫ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ ﺗﺎ ﺣﺪﻯ ﺁﻥ ﺭﺍ ﻣﻌﲎ ﻣﻰﻛﻨﺪ‪.‬‬
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‫ﻛﱪ‪) :‬ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ( ﺑﺰﺭﮔﻰ ﺍﻳﻀﹰﺎ ﺗﻜﱪ ﻭ ﺧﻮﺩﺑﻴﲎ‪ .‬ﻣﺜﻞ ]ﻧﻮﺭ‪ .[١١:‬ﺑﻌﻀﻰ »ﻛﱪ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﺿﻢ ﻛﺎﻑ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻌﻈﻢ ﺷﻰﺀ ﺍﺳﺖ‪ .‬ﺿﻤﲑ »ﻛﱪﻩ« ﺭﺍﺟﻊ ﺑﻪ‬
‫ﺍﻓﻚ ﻭﺍﻗﻊ ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﺍﺳﺖ ﮔﻮﻳﻨﺪ ﻣﺮﺍﺩ ﺍﺯ »ﻭ‪‬ﺍﻟﱠﺬﻯ ‪‬ﺗﻮ‪‬ﻟﱠﻰ« ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﰉ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺷﺎﻋﻪ ﺍﻓﻚ ﭘﺎﻓﺸﺎﺭﻯ ﻣﻰﻛﺮﺩ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺁﻧﻜﻪ ﺑﻪ ﻣﻌﻈﻢ ﺍﻓﻚ ﻣﺒﺎﺷﺮﺕ ﻛﺮﺩﻩ ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﻋﺬﺍﰉ ﺑﺰﺭﮒ‪.‬‬
‫]ﻏﺎﻓﺮ‪ .[٥٦:‬ﻧﻴﺴﺖ ﺩﺭ ﺳﻴﻨﻪ ﻫﺎﻳﺸﺎﻥ ﻣﮕﺮ ﺗﻜﱪ ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﺑﻴﲎ‪.‬‬
‫ﺗﻜﹼﱪ‪ :‬ﻧﻴﺰ ﺑﻪ ﳘﺎﻥ ﻣﻌﲎ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺗﻜﻠﻒ ﺩﺭ ﺁﻥ ﻣﻨﻈﻮﺭ ﺑﺎﺷﺪ ﻳﻌﲎ ﺑﻪ ﺯﻭﺭ ﺧﻮﺩﺵ ﺭﺍ ﻛﺒﲑ ﻣﻰﺩﺍﻧﺪ ﺑﺪﺗﺮﻳﻦ ﺗﻜﱪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻣﺮ ﺧﺪﺍ ﺗﻜﱪ ﻭ ﺍﺯ ﻗﺒﻮﻝ ﺁﻥ ﺍﻣﺘﻨﺎﻉ‬
‫ﻛﻨﺪ ]ﺍﻋﺮﺍﻑ‪.[١٣:‬‬
‫ﺍﺳﺘﻜﺒﺎﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻇﻬﺎﺭ ﺑﺰﺭﮔﻰ ﻭ ﺗﻜﱪ ﻛﻨﺪ ﺑﺎ ﺁﻧﻜﻪ ﺍﻫﻠﺶ ﻧﻴﺴﺖ ]ﺑﻘﺮﻩ‪ .[٣٤:‬ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳘﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺳﺖ‪.‬‬
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‫ﻛﺒﻜﺐ = ]ﺷﻌﺮﺍﺀ‪ .[٩٥-٩٤:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻛﺒﻜﺒﻪ ﺑﻪ ﻣﻌﲎ ﺍﻧﺪﺍﺧﱳ ﺷﻰﺀ ﺩﺭ ﮔﻮﺩﻯ ﺍﺳﺖ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺭﳜﱳ ﺷﻰﺀ ﺑﻪ ﺭﻭﻯ ﻫﻢ ﮔﻔﺘﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﻌﺒﻮﺩﻫﺎﻯ ﺑﺎﻃﻞ ﻭ ﻓﺮﻳﻔﺘﻪ‬
‫ﺷﺪﮔﺎﻥ ﺑﻪ ﺁ‪‬ﺎ ﻭ ﺳﭙﺎﻫﻴﺎﻥ ﺍﺑﻠﻴﺲ‪ ،‬ﺩﺭ ﺟﻬﻨﻢ ﺭﻭﻯ ﻫﻢ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺍﻧﺒﺎﺷﺘﻪ ﺷﺪﻧﺪ ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻀ ﹰﺎ ﻛﺒﻜﺒﻪ ﲨﺎﻋﱴ ﺍﺳﺖ ﻣﻨﻀﻢ ﻭ ﻣﺘﺼﻞ ﺑﻪ ﻫﻢ‬
‫ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ ﺩﺭ ﺣﺪﻳﺚ ﺍﺳﺮﺍﺀ ﺁﻣﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﺣ‪‬ﺘ‪‬ﻰ ‪‬ﻣﺮ‪ ‬ﻣ‪‬ﻮﺳﻰ ﰱ ﹶﻛ ‪‬ﺒ ﹶﻜ ‪‬ﺒ ٍﺔ ﹶﻓﺎﹶ ‪‬ﻋﺠ‪‬ﺒ‪‬ﲎ«‪.‬‬
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‫ﻛﺘﺐ = ﻛﹶﺘ‪‬ﺐ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﻛِﺘﺎﺏ ﻭ ﻛِﺘﺎﺑ‪‬ﺔ ﻳﻌﲎ ﻧﻮﺷﱳ‪] .‬ﺑﻘﺮﻩ‪ .[٧٩:‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﺑﻌﻀﻰ ﻛﺘﺎﺑﺔ ﺭﺍ ﺍﺳﻢ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﺍﺳﺖ » ﹶﻛ‪‬ﺘ ‪‬ﺒ ‪‬‬
‫ﺿﻢ‪ ‬ﺍﹶﺩ ٍﱘ ﺍِﱃ ﺍﹶﺩ ٍﱘ ﺑِﺎ ﹾﻟﺨِﻴﺎ ﹶﻃ ِﺔ«‪.‬‬
‫ﺍ ﹾﻟ ِﻘ ‪‬ﺮ‪‬ﺑ ﹶﺔ« ﻳﻌﲎ ﻣﺸﻚ ﺭﺍ ﺩﻭﺧﺘﻢ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﻯ ﲨﻊ ﻛﺮﺩﻥ ﺩﻭ ﭼﺮﻡ ﺑﻪ ﻭﺳﻴﻠﻪ ﺩﻭﺧﱳ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻌﺒﲑ ﺭﺍﻏﺐ » ‪‬‬
‫ﻭ ﺩﺭ ﻣﺘﻌﺎﺭﻑ ﻧﻮﺷﱳ ﺭﺍ ﻛﺘﺎﺑﺖ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﻛﻪ ﺣﺮﻭﻑ ﺑﻌﻀﻰ ﺑﺎ ﺑﻌﻀﻰ ﲨﻊ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﮔﺎﻫﻰ ﺑﻪ ﻛﻼﻡ ﻛﺘﺎﺏ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﺣﺮﻭﻑ ﺩﺭ ﺗﻠﻔﻆ ﺑﻪ ﻫﻢ ﻣﻨﻀﻢ ﻭ ﺑﺎ ﻫـﻢ ﲨـﻊ‬
‫ﻣﻰﺷﻮﻧﺪ ﻭ ﻟﺬﺍ ﺑﻪ ﻛﻼﻡ ﺧﺪﺍ ﺑﺎ ﺁﻧﻜﻪ ﻧﻮﺷﺘﻪ ﻧﺸﺪﻩ ﺑﻮﺩ ﻛﺘﺎﺏ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ(‪.‬‬
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‫ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺭﺍﺟﻊ ﺑﻪ ﺍﺻﻞ ﻣﻌﻨﺎﻯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﻭ ﻛﺘﺎﺏ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﻜﺘﻮﺏ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ ﻭﱃ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺍﺳﻢ ﺻﺤﻴﻔﻪ‬
‫ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ]ﻧﺴﺎﺀ‪ .[١٥٣:‬ﻛﻪ ﻣﺮﺍﺩ ﺻﺤﻴﻔﻪ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ »ﺍﻟﻜﺘﺎﺏ« ﻧﻴﺰ ﳘﺎﻥ ﻣﺮﺍﺩ ﺍﺳﺖ‪ .‬ﻭﱃ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺑﻘﺮﻩ‪ .[٤٤:‬ﻣﻜﺘﻮﺏ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﻭﺍﻧﮕﻬﻰ ﻛﺘﺎﺏ ﻭ ﻛﺘﺎﺑﺖ ﺑﺮ ﺍﺛﺒﺎﺕ ﻭ ﺗﻘﺪﻳﺮ ﻭ ﺍﳚﺎﺏ ﻭ ﻭﺍﺟﺐ ﻭ ﺍﺭﺍﺩﻩ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﺍﻳﻦ ﻣﻌﺎﱏ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ .[٧٧:‬ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﳚﺎﺏ ﺍﺳﺖ‬
‫ﻳﻌﲎ‪ :‬ﺧﺪﺍﻳﺎ ﭼﺮﺍ ﺑﺮﻣﺎ ﺟﻨﮓ ﺭﺍ ﻭﺍﺟﺐ ﻛﺮﺩﻯ؟ ﻭ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[١٢:‬ﻳﻌﲎ ﺧﺪﺍﻭﻧﺪ ﺭﲪﺖ ﺭﺍ ﺑﺮ ﺧﻮﻳﺶ ﺍﻟﺰﺍﻡ ﻭ ﺣﺘﻤﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٨٧:‬ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻳﻌﲎ ﺍﻻﻥ ﺑﺎ ﺯﻧﺎﻥ ﻧﺰﺩﻳﻜﻰ ﻛﻨﻴﺪ ﻭ ﺁﻧﭽﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻓﺮﺯﻧﺪ ﺑﺮﺍﻯ ﴰﺎ ﻣﻘﺪﺭ ﻛﺮﺩﻩ ﲜﻮﺋﻴﺪ‪ .‬ﺍﻳﻀﹰﺎ ]ﺗﻮﺑﻪ‪.[٥١:‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٣٢:‬ﺑﻪ ﻣﻌﲎ ﺍﳚﺎﺏ ﻭ ﺣﻜﻢ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﻳﺲ‪] .[١٢:‬ﺍﻧﺒﻴﺎﺀ‪] .[٩٤:‬ﺯﺧﺮﻑ‪ .[٨٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺛﺒﺎﺕ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٥٦:‬ﺑﻪ ﺟﺎﻯ ﺍﳚﺎﺏ ﻛﺘﺎﺑﺖ ﺁﻣﺪﻩ ﻛﻪ ﺁﻥ ﺩﻻﻟﺖ ﺑﺮ ﺩﻭﺍﻡ ﻭ ﺛﺒﺎﺕ ﺩﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﳎﺎﺩﻟﻪ‪ .[٢٢:‬ﻳﻌﲎ ﺁ‪‬ﺎ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﺍﳝﺎﻥ ﺭﺍ ﺩﺭ ﻗﻠﻮﺏ ﺁ‪‬ﺎ ﺛﺎﺑﺖ ﻭ ﻻﻳﺘﻐﲑ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺭﻭﺣﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﻳﺶ ﺗﺄﻳﻴﺪﺷﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺎﺋﺪﻩ‪ .[٢١:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺷﺎﻳﺪ ﺍﺭﺍﺩﻩ ﺑﺎﺷﺪ ﺑﻌﻀﻰ ﻫﺒﻪ ﻭ ﺑﻌﻀﻰ ﻗﺴﻤﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ‪ :‬ﺍﻱ ﻗﻮﻡ ﺑﻪ ﺯﻣﲔ ﻣﻘﺪﺱ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻯ ﴰﺎ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩﻩ ﺩﺭﺁﺋﻴﺪ ﻭ ﻋﻘﺒﮕﺮﺩ ﻧﻜﻨﻴﺪ‬
‫ﺤﺮ‪ ‬ﻣﺔﹲ ﻋ‪‬ﻠﹶـ ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﻣﻰﺷﻮﻳﺪ ﺍﺯ » ‪‬ﻭ ﻻ‪‬ﺗﺮ‪‬ﺗ‪‬ﺪ‪‬ﻭﺍ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺑﺖ ﻣﺸﺮﻭﻁ ﺑﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﻮﺳﻰ ﭘﲑﻭﻯ ﻧﻜﺮﺩﻧﺪ ﺗﺎ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﻓﺮﻣﻮﺩ‪ » :‬ﹶﻓﺎِﻧ‪‬ﻬﺎ ‪‬ﻣ ‪‬‬
‫ﺽ« ﻣﺪﺕ ﭼﻬﻞ ﺳﺎﻝ ﺩﺭ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻧﺪ ﺗﺎ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﻭ ﺑﻪ ﻗﻮﱃ ﳘﻪ ﻣﺄﻣﻮﺭﻳﻦ ﺑﻪ ﺁﻥ ﺧﻄﺎﺏ ﺩﺭ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺍﺯ ﺑﲔ ﺭﻓﺘﻨﺪ ﻭ‬
‫ﲔ ‪‬ﺳ ‪‬ﻨ ﹰﺔ ﻳ‪‬ﺘﻴﻬ‪‬ﻮ ﹶﻥ ﻓِﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﹶﺍﺭ‪‬ﺑ‪‬ﻌ ‪‬‬
‫ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺯﻣﺎﻥ ﻳﻮﺷﻊ ﺑﻪ ﻓﻠﺴﻄﲔ ﺩﺭ ﺁﻣﺪﻧﺪ ﻭ ﺍﺯ ﺁﻳﺎﺕ ﺍﻭﻝ ﺳﻮﺭﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻭﺭﻭﺩ ﻫﻢ ﺩﺍﺋﻤﻰ ﻧﺒﻮﺩﻩ ﻭ ﻣﺸﺮﻭﻁ ﺑﻪ ﻋﺪﻡ ﺍﻓﺴﺎﺩ ﺩﺭ ﺯﻣﲔ ﺑﻮﺩﻩ ﺍﺳﺖ‬
‫ﺐ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ« ﲢﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻴﺎﻥ ﳏﻜﻤﻰ ﺩﺍﺭﺩ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
‫ﻭﱃ ﺩﺭ ﻋﺼﺮ ﻳﻮﺷﻊ ﻭﻋﺪﻩ » ﹶﻛ‪‬ﺘ ‪‬‬
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‫ﺍﻛﺘﺘﺎﺏ‪ :‬ﺭﺍ ﻧﻮﺷﱳ ﻭ ﺍﺳﺘﻨﺴﺎﺥ ﮔﻔﺘﻪﺍﻧﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺩﺭ ﻣﺘﻌﺎﺭﻑ ﺑﻪ ﺩﺭﻭﻍ ﻧﻮﺷﱳ ﺍﺳﺖ ]ﻓﺮﻗﺎﻥ‪ .[٥:‬ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻗﺮﺁﻥ ﺍﻓﺴﺎﻧﻪﻫﺎﻯ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺍﺳﺖ ﻛﻪ ﻧﺴﺨﻪ ﺑﺮﺩﺍﺭﻯ ﻛﺮﺩﻩ‬
‫ﻭ ﺁﻥ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺑﺮ ﺍﻭ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ ﺑﻪ ﻗﺮﻳﻨﻪ ﺍﺳﺎﻃﲑ ﻣﺮﺍﺩ ﺍﺳﺘﻨﺴﺎﺥ ﺍﺳﺖ‪.‬‬
‫ﻋﺒﺪ ﻣﻜﺎﺗﺐ ﺁﻥ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺁﻗﺎﻳﺶ ﺑﺎ ﻭﻯ ﻗﺮﺍﺭ ﮔﺬﺍﺷﺘﻪ ﺑﻪ ﺷﺮﻁ ﭘﺮﺩﺍﺧﺖ ﻣﺒﻠﻐﻰ ﺁﺯﺍﺩﺵ ﻛﻨﺪ ]ﻧﻮﺭ‪.[٣٣:‬‬
‫ﺍﺯ ﳑﻠﻮﻛﺎﻥ ﴰﺎ ﺁﻧﺎﻧﻜﻪ ﻃﺎﻟﺐ ﻣﻜﺎﺗﺒﻪﺍﻧﺪ ﺍﮔﺮ ﺩﺭ ﺁ‪‬ﺎ ﺻﻼﺣﻴﺖ ﺍﺣﺮﺍﺯ ﻛﺮﺩﻳﺪ ﻣﻜﺎﺗﺒﻪ ﻛﻨﻴﺪ ﻭ ﺍﺯ ﻣﺎﻝ ﺧﺪﺍ )ﺯﻛﻮﺓ( ﺑﻪ ﺁ‪‬ﺎ ﺑﺪﻫﻴﺪ‪.‬‬
‫ﺕ ﻟِﻠﹾﻔﹸﻘﹶﺮﺍ ِﺀ ‪‬ﻭ‬
‫ﭼﻮﻥ ﻳﻚ ﺳﻬﻢ ﺍﺯ ﺯﻛﻮﺓ ﺩﺭ ﺁﺯﺍﺩ ﻛﺮﺩﻥ ﳑﻠﻮﻛﺎﻥ ﺍﺳﺖ ﻟﺬﺍ ﻣﻰﺷﻮﺩ ﻣﺎﻝ ﻣﻜﺎﺗﺒﻪﺍﻯ ﺭﺍ ﺍﺯ ﺳﻬﻢ ﺯﻛﻮﺓ ﺩﺍﺩ ﻳﺎ ﺣﺴﺎﺏ ﻭ ﺍﺳﻘﺎﻁ ﻛﺮﺩ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺁﻳﻪ »ﺍِﻧ‪‬ﻤﺎ ﺍﻟﺼ‪‬ﺪ‪‬ﻗﺎ ‪‬‬
‫ﲔ‪ «...‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺩﺭﺑﺎﺭﻩ ﻣﻜﺎﺗﱮ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﻣﺎﻝ ﻣﻜﺎﺗﺒﻪ ﺭﺍ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﺑﻘﻴﻪ ﻧﺎﺗﻮﺍﻥ ﮔﺸﺘﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﻣﺎﻝ ﺻﺪﻗﻪ ﺗﺄﺩﻳﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺧﺪﺍ‬
‫ﺍﻟﹾﻤ‪‬ﺴﺎﻛ ِ‬
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‫ﺩﺭ ﻛﺘﺎﺑﺶ ﻓﺮﻣﺎﻳﺪ‪ » :‬ﻭ ﻓِﻰ ﺍﻟﺮ‪‬ﻗﺎ ِ‬
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‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺭﺍ ﻛﻪ ﻟﻔﻆ ﻛﺘﺎﺏ ﺩﺭ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢:‬ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﲤﺎﻡ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﻭ ﲨﻊ ﺷﻮﺩ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﻟﻔﻆ ﻛﺘﺎﺏ ﺑﺮ ﺁﻥ ﺍﻃﻼﻕ ﺷﺪﻩ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٧:‬ﺍﻋﺮﺍﻑ‪ .[٢:‬ﻭ ﻏﲑﻩ‪.‬‬
‫ﻚ« ﲤﺎﻡ ﻗﺮﺁﻥ ﺍﺳﺖ ﻳﺎ ﳘﺎﻥ ﺳﻮﺭﻩ؟ ﻭ ﭼﺮﺍ ﺑﻪ ﺁﻥ ﭘﻴﺶ ﺍﺯ ﻧﻮﺷﺘﻪ ﺷﺪﻥ ﻭ ﺗﺪﻭﻳﻦ ﮔﺸﱳ ﻛﺘﺎﺏ ﺍﻃﻼﻕ ﺷﺪﻩ؟‬
‫ﺏ ‪ -‬ﺍﻟﻜِﺘﺎﺏ ‪ -‬ﻛِﺘﺎﺏ‪ ‬ﺍﹸﻧ ِﺰ ﹶﻝ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻚ ﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ »ﺫِﻟ ‪‬‬
‫ﺩﺭﺍﻳﻨﺠﺎ ﺩﻭ ﻭﺟﻪ ﻫﺴﺖ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﻛﻼﻡ ﺍﺳﺖ ﻭ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﻛﺮﺩﱘ ﻛﻪ ﺑﻪ ﻛﻼﻡ ﻛﺘﺎﺏ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺏ« ﮔﻔﱳ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻗﺴﻤﺖ ﻣﻬﻤﻰ ﺍﺯ ﺁﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﻭ‬
‫ﻚ ﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﺐ ﻓﻴ ِﻪ« ﮔﻮﻳﺪ‪ :‬ﻋﺪﻡ ﻧﺰﻭﻝ ﳘﻪ ﻗﺮﺁﻥ ﻣﺎﻧﻊ ﺍﺯ »ﺫِﻟ ‪‬‬
‫ﺏ ﻻ ‪‬ﺭ‪‬ﻳ ‪‬‬
‫ﻚ ﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﺩﻳﮕﺮﻯ ﻗﻮﻝ ﺍﳌﻨﺎﺭ ﺍﺳﺖ ﻛﻪ ﺫﻳﻞ »ﺫِﻟ ‪‬‬
‫ﺍﺷﺎﺭﻩ ﺑﻪ ﳘﻪ ﻗﺮﺁﻥ ﺑﺎ ﺁﻧﻜﻪ ﻓﻘﻂ ﻣﻘﺪﺍﺭﻯ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻭﻋﺪﻩ ﻛﺘﺎﺏ ﻛﺎﻣﻞ ﺭﺍ ﻛﻪ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺍﺩﻩ ﺑﻮﺩ ﺑﻪ ﺍﳒﺎﻡ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﻜﺘﺎﺏ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭﺁﻧﻮﻗﺖ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻋﻠﻢ ﺧﺪﺍ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﺎﺯﻝ ﺷﻮﺩ‪ .‬ﻭ ﻳﺎ‬
‫ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻗﻠﺐ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻮﺩ ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﻗﺮﺁﻥ ﳘﮕﻰ ﻳﻚ ﺩﻓﻌﻪ ﺑﻪ ﻗﻠﺐ ﺁﻥ ﺣﻀﺮﺕ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫»ﻧﺰﻝ« ﺍﻧﺸﺎﺀﺍﻟﻠﱠﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﳘﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﻧﻪ ﺑﻌﻀﻰ ﻭ ﻧﻪ ﺳﻮﺭﻩﺍﻯ ﺍﺯ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٧٠:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﺍﺳﺖ ﻭ ﺍﻫﻞ ﻛﺘﺎﺏ ﳘﺎﻥ ﻳﻬﻮﺩ ﻭ ﺍﻧﺼﺎﺭﻯﺍﻧﺪ ﺩﺭ »ﺻﺎﰉ« ﮔﺬﺷﺖ ﻛﻪ ﻇﺎﻫﺮﹰﺍ ﺻﺎﺑﺌﲔ ﻧﻴﺰ ﺍﻫﻞ ﻛﺘﺎﺏ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﳎﻮﺱ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺍﺣﻜﺎﻡ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻻﺣﻖ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﳎﻮﺱ ﺑﻨﺎﺑﺮ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﻛﺘﺎﺑﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺁﻳﺎﺕ ﻣﻨﻈﻮﺭ ﺑﺎﺷﻨﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٥١:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺍﺣﻜﺎﻡ ﻭ ﺍﺯ ﺣﻜﻤﺖ ﺩﺭﻙ ﻭ ﺗﻔﻜﺮ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺣﻜﻤﺖ« ﮔﻔﺘﻪﺍﱘ‪.‬‬
‫* ]ﺍﻧﻌﺎﻡ‪.[٣٨:‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ‪ ،‬ﺧﻠﻘﺖ ﻭ ﺗﻜﻮﻳﻦ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻣﺎ ﺩﺭ ﺗﻜﻮﻳﻦ ﻭ ﺧﻠﻘﺖ ﻋﺎﱂ ﺍﺑﺪﹰﺍ ﻛﻮﺗﺎﻫﻰ ﻧﻜﺮﺩﻩﺍﱘ ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﻫﺮ ﻣﻮﺟﻮﺩ ﻭ ﻫﺮ ﺟﻨﺒﻨﺪﻩ ﻻﺯﻡ ﺑﻮﺩ ﺍﺯ ﻧﻈـﺮ ﺩﻭﺭ‬
‫ﻧﺪﺍﺷﺘﻪ ﻭ ﺑﻪ ﻭﻯ ﻋﻨﺎﻳﺖ ﻛﺮﺩﻩﺍﱘ‪.‬‬
‫ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻣﻌﲎ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻣﺎ ﺩﺭ ﻗﺮﺁﻥ ﻛﻪ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭ ﺑﻴﺎﻥ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻫﺪﺍﻳﺖ ﻭ ﺭﺍﻫﻨﻤﺎﺋﻰ ﻣﺮﺩﻡ ﻻﺯﻡ ﺑﻮﺩ ﻛﻮﺗﺎﻫﻰ‬
‫ﻧﻜﺮﺩﻩﺍﱘ ﻭ ﺍﺯ ﲨﻠﻪ ﺟﺎﻣﻌﻪ ﺟﻨﺒﻨﺪﮔﺎﻥ ﻭ ﺯﻧﺪﮔﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺁ‪‬ﺎ ﺭﺍ ﻳﺎﺩﺁﻭﺭﻯ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﺍﺯ ﺁﻥ ﺑﻪ ﺗﻮﺣﻴﺪ ﻭ ﺷﻨﺎﺳﺎﺋﻰ ﺟﻬﺎﻥ ﻭ ﺧﺪﺍ ﺩﺳﺖ ﻳﺎﺑﻨﺪ ]ﺟﺎﺛﻴﺔ‪.[٤:‬‬
‫* ]ﺍﻧﻌﺎﻡ‪ .[٥٩:‬ﺁﻳﺎﺕ ﺫﻳﻞ ﻧﻴﺰ ﻧﻈﲑ ﺁﻳﻪ ﻓﻮﻕ ﺍﻧﺪ ﻣﺜﻞ ]ﻳﻮﻧﺲ‪.[٦١:‬‬
‫]ﻫﻮﺩ‪ .[٦:‬ﺍﻳﻀﹰﺎ ﺳﻮﺭﻩ ]ﺣﺞ‪] .[٧٠:‬ﳕﻞ‪] .[٧٥:‬ﺳﺒﺎﺀ‪] .[٣:‬ﺣﺪﻳﺪ‪ .[٢٢:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺷﺎﻳﺪ ﻋﻠﻢ ﺧﺪﺍ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﺛﺎﺑﺖ ﻭ ﻻﻳﺘﻐﲑ ﺍﺳﺖ ﻟﺬﺍ ﻛﺘﺎﺏ ﺗﻌﺒﲑ ﺷﺪﻩ ﻭ ﻳﺎ ﳏﻠﻰ ﻭ ﻣﺮﻛﺰﻯ ﺩﺭ ﻋﺎﱂ ﻏﻴﺐ ﺍﺳﺖ ﻛﻪ ﻋﻨﺪﺍﻟﻠﱠﻪ ﺍﺳﺖ ﻭ ﳘﻪ ﭼﻴﺰ ﺩﺭ‬
‫ﺁﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺣﺠﺮ‪ .[٢١:‬ﺑﻪ »ﻟﻮﺡ« ﻭ ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬
‫ﺍﻡ ﺍﻟﻜﺘﺎﺏ‬
‫]ﺭﻋﺪ‪] .[٣٩:‬ﺯﺧﺮﻑ‪] .[٤-٣:‬ﻭﺍﻗﻌﺔ‪] .[٧٨-٧٧:‬ﺑﺮﻭﺝ‪] .[٢٢-٢١:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧:‬‬
‫ﺡ ‪‬ﻣﺤ‪‬ﻔﹸﻮﻅ« ﻳﻚ ﭼﻴﺰ ﺍﻧﺪ ﻭ ﳘﺎﻥ ﻛﺘﺎﺏ ﻣﺒﲔ ﺍﺳﺖ ﻛﻪ‬
‫ﺏ ﻣ‪‬ﻜﹾﻨ‪‬ﻮ ٍﻥ ‪ -‬ﹶﻟ ‪‬ﻮ ٍ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﺩﺭ »ﺍﻡ« ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ »ﹸﺍﻡ‪ ‬ﺍﻟﹾﻜِﺘﺎﺏ ‪ -‬ﻛِﺘﺎ ٍ‬
‫ﻼ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﻗﺒ ﹰ‬
‫ﻼ ﲝﺚ ﻛﺮﺩﱘ ﻭ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﹰﺍ ﻋﻠﺖ ﻭ ﺭﻳﺸﻪ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﱘ ﻛﻪ ﺷﺎﻳﺪ ﻛﺘﺎﺏ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭﻯ ﺑﺎﺷﺪ‪.‬‬
‫ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﺍﻭﻝ ﺩﺭ »ﺍﺟﻞ ﻣﻌﻠﻖ« ﻣﻔﺼ ﹰ‬
‫ﻭ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﳘﺎﻥ ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﺑﺎﺷﺪ ﺁﻭﻗﺖ ﻋﲔ ﻛﺘﺎﺏ ﻣﺒﲔ ﻭ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﻭ ﻟﻮﺡ ﻣﻠﻔﻮﻅ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺏ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻣ‪‬ﻮﺿ‪‬ﻮﻉ‪ ‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬ﻳ ِﻪ ‪‬ﻳ ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺍﹶﻟ ‪‬ﻴ ِﻪ ﻓﹶﻤﺎ ﺷﺎ َﺀ ِﻣ ‪‬ﻨ ‪‬ﻪ ﹶﻗﺪ‪ ‬ﻡ ‪‬ﻭ ﻣﺎﺷﺎ َﺀ ِﻣ ‪‬ﻨ ‪‬ﻪ ﹶﺍﺧ‪ ‬ﺮ ﻣ‪‬ﺤﻰ ‪‬ﻭ‬
‫ﻉ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻛﺎ ﹶﻥ ﹶﺍ ‪‬ﻭ ﻳ‪‬ﻜﹸﻮ ﹸﻥ ﺍِﻟﱠﺎ ﹶﻛ ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﰱ ﻛِﺘﺎ ٍ‬
‫ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ِ» :‬ﺍﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﻣﺎ ﺷﺎ َﺀ ِﻣ ‪‬ﻨ ‪‬ﻪ ﻛﺎ ﹶﻥ ‪‬ﻭ ﻣﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺸ‪‬ﺎ ْﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ«‪.‬‬
‫ﺐ ﻛِﺘﺎﺑ ﹰﺎ ﻓﻴ ِﻪ ﻣﺎ ﻛﺎ ﹶﻥ ‪‬ﻭ ﻣﺎ ﻳ‪‬ﻜﹸﻮ ﹸﻥ‪«...‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ِ» :‬ﺍﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻛ ‪‬ﺘ ‪‬‬
‫* ]ﺭﻋﺪ‪ .[٣٨:‬ﺩﺭ »ﺍﺟﻞ ﻣﻌﻠﻖ« ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ‪.‬‬
‫* ]ﻳﻮﻧﺲ‪ .[٣٧:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﻜﺘﺎﺏ« ﺟﻨﺲ ﻛﺘﺐ ﺁﲰﺎﱏ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻔﺼﻴﻞ ﺍﲨﺎﻝ ﺁ‪‬ﺎﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻳﻦ ﻗﺮﺁﻥ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺗﺼﺪﻳﻖ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻠﻰ ﺍﺳﺖ ﻛﻪ‬
‫ﭘﻴﺶ ﺍﺯ ﺁﻧﻨﺪ ﻭ ﺗﻔﺼﻴﻞ ﻛﺘﺎ‪‬ﺎﻯ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﳎﻤﻼﺕ ﺷﺮﺍﻳﻊ ﮔﺬﺷﺘﻪ ﺭﺍ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻔﺼﻴﻞ ﻣﻰﺩﻫﺪ‪.‬‬
‫ﻧﺎﻣﻪ ﺍﻋﻤﺎﻝ‬
‫* ]ﻛﻬﻒ‪ .[٤٩:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺎﺕ ﺫﻳﻞ ﺻﺤﺎﺋﻒ ﻭ ﻧﺎﻣﻪﻫﺎﻯ ﺍﻋﻤﺎﻝ ﺍﺳﺖ‪] .‬ﺯﻣﺮ‪] .[٦٩:‬ﺍﺳﺮﺍﺀ‪ .[١٤-١٣:‬ﺍﻳﻀ ﹰﺎ ]ﺟﺎﺛﻴﺔ‪.[٢٩-٢٨:‬‬
‫ﺍﺯ ﻣﻴﺎﻥ ﺍﻳﻦ ﭼﻬﺎﺭ ﺁﻳﻪ‪ ،‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺳﻮﻡ ﺩﺭ ﻗﻮﻩ ﺣﺎﻓﻈﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻳﻦ ﻧﲑﻭﻯ ﻣﺮﻣﻮﺯ ﺣﺎﻓﻈﻪ ﻛﻪ ﲤﺎﻡ ﻛﺎﺭﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﲤﺎﻡ ﺁﻧﭽﻪ ﺍﻧﺴﺎﻥ ﻣﻰﺑﻴﻨﺪ ﻭ ﻣﻰﺷﻨﻮﺩ ﺩﺭ ﺧﻮﺩ ﺿﺒﻂ ﻭ‬
‫ﺣﻔﻆ ﻣﻰﻛﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺩﻩﻫﺎ ﺳﺎﻝ ﺑﻪ ﺁﻥ ﺭﺟﻮﻉ ﻛﺮﺩﻩ ﻭ ﮔﺬﺷﺘﻪﻫﺎ ﺭﺍ ﺑﻪ ﻳﺎﺩ ﻣﻰﺁﻭﺭﺩ ﻭ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﺣﺎﻓﻈﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﮔﺬﺍﺷﺘﻪ ﺧﻮﺍﻫﺪ‬
‫ﺝ ﹶﻟ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ‬
‫ﺨ ِﺮ ‪‬‬
‫ﺷﺪ ﻛﻪ ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﻛﺘﺎﺏ ﻣﺮﻣﻮﺯ ﻭ ﺁﻥ ﻧﻮﺍﺭ ﺿﺒﻂ ﺑﺲ ﺣﺴﺎﺱ ﻭ ﻏﲑ ﻗﺎﺑﻞ ﺍﻧﻜﺎﺭ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﺧﻮﻳﺶ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ » ‪‬ﻭ ‪‬ﻧ ‪‬‬
‫ﻛِﺘﺎﺑﹰﺎ«‪ .‬ﺍﻳﻦ ﻛﺘﺎﺏ ﳘﺎﻥ ﺿﺒﻂ ﻭ ﻋﻜﺲ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻭﻯ ﺟﺪﺍ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ » ‪‬ﻭ ﹸﻛﻞﱠ ﺍِﻧ‪‬ﺴﺎ ٍﻥ ﺍﹶ ﹾﻟﺰ‪‬ﻣ‪‬ﻨﺎ ‪‬ﻩ ﻃﺎِﺋ ‪‬ﺮ ‪‬ﻩ ﰱ ‪‬ﻋ‪‬ﻨ ِﻘ ِﻪ« ﻭ ﺁﺩﻣﻰ ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺧﻮﺩﺵ ﺣﺴﺎﺑﮕﺮ ﺧﻮﻳﺶ‬
‫ﻚ ﺣ‪‬ﺴﻴﺒﹰﺎ«‪.‬‬
‫ﻚ ﺍ ﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬‬
‫ﺍﺳﺖ »ﻛﹶﻔﻰ ِﺑ‪‬ﻨ ﹾﻔ ِ‬
‫ﺍﺯ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺸﺮ ﮔﺬﺷﺘﻪ ﺍﺯ ﻧﺎﻣﻪ ﻋﻤﻞ ﺷﺨﺼﻰ ﻳﻚ ﻧﺎﻣﻪ ﻋﻤﻞ ﻋﻤﻮﻣﻰ ﻫﻢ ﺩﺍﺭﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹸﻛ ﱡﻞ ﹸﺍﻣ‪ٍ ‬ﺔ ﺗ‪‬ﺪ‪‬ﻋﻰ ﺍِﱃ ﻛِﺘﺎﺑِﻬﺎ« ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﺑﺮﺍﻯ ﻫﺮ ﺍﻣﺖ ﻧﻴﺰ‬
‫ﻛﺘﺎﰉ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺍﻋﻤﺎﻝ ﺷﺨﺼﻰ ﻫﺮ ﺍﻣﺖ ﻣﺴﺌﻮﻟﻴﺘﻬﺎﻯ ﲞﺼﻮﺻﻰ ﺩﺍﺭﻧﺪ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁ‪‬ﺎ ﭘﺎﻯ ﳘﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺭﻭﻯ ﺁﻥ ﻣﺴﺌﻮﻟﻴﺘﻬﺎ ﻛﺘﺎﺏ ﲞﺼﻮﺻﻰ ﻣﺘﺸﻜﻞ ﻣﻰﺷﻮﺩ‬
‫ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻛﺎﺭﻫﺎ ﻭ ﺑﺪﻋﺘﻬﺎﺋﻰ ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﻳﻚ ﻧﻔﺮ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻋﺪﻩﺍﻯ ﺩﺳﺖ ﺑﻪ ﺩﺳﺖ ﻫﻢ ﺩﺍﺩﻩ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ﺁﻳﺎﺕ ]ﺍﺳﺮﺍﺀ‪ .[٧١:‬ﳘﭽﻨﲔ ]ﺣﺎﻗﺔ‪] .[٢٥-١٩:‬ﺍﻧﺸﻘﺎﻕ‪ .[١٠-٧:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺍﻋﻤﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﺹ ‪ ٩٦‬ﺗﺎ ‪ ١٠٩‬ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺛﺒﺖ ﻭ ﺿﺒﻂ ﺍﻋﻤﺎﻝ ﺳﻪ ﺩﺳﺘﻪﺍﻧﺪ‪ :‬ﺍﻭﻝ ﺁﻳﺎﺗﻰ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﴰﺎﺭﺵ ﻭ ﺿﺒﻂ ﺍﻋﻤﺎﻝ‬
‫ﺩﺍﺭﻧﺪ‪ ،‬ﺩﻭﻡ ﺁﻳﺎﺗﻰ ﻛﻪ ﺑﻪ ﳎﺴﻢ ﺷﺪﻥ ﻭ ﺩﺭ ﻳﻚ ﺟﺎ ﲨﻊ ﮔﺮﺩﻳﺪﻥ ﺍﻋﻤﺎﻝ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﻭ ﺳﻮﻡ ﺁﻳﺎﺗﻰ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺷﻬﺎﺩﺕ ﺍﻋﻀﺎﺀ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺍﻋﻤﺎﻝ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺣﺎﻓﻈﻪ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺍﻟﻮﺍﺡ ﲞﺼﻮﺻﻰ ﻳﺎ ﺫﺭﺍﺕ ﻫﻮﺍ‪ ،‬ﺳﻨﮕﻬﺎ‪ ،‬ﺧﺎﻛﻬﺎ ﻭ ﺍﺟﺰﺍﺀ ﺯﻣﲔ‪ ،‬ﻭ ﻳﺎ ﳘﻪ ﺍﻳﻨﻬﺎ‪ ،‬ﻭ ﻭﺍﻧﮕﻬﻰ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻋﻤﺎﻝ ﭼﻄﻮﺭ‬
‫ﻣﻰﻧﻮﻳﺴﻨﺪ ﺁﻳﺎ ﺩﺭ ﺣﺎﻓﻈﻪ ﺍﻧﺴﺎﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ ﺩﺭ ﺫﺭ‪‬ﺍﺕ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ ﻳﺎ ﺩﺭ ﭼﻴﺰﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﻫﺮ ﭼﻪ ﻫﺴﺖ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﳏﻔﻮﻅ ﺑﻮﺩﻥ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺘﲎ‬
‫ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫***‬
‫* ]ﳕﻞ‪ .[٤٠:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻛﻪ ﻭﺯﻳﺮﺵ ﺁﺻﻒ ﮔﻔﺖ‪ :‬ﻣﻦ ﺩﺭ ﻳﻚ ﭼﺸﻢ ﺑﻪ ﻫﻢ ﺯﺩﻥ ﲣﺖ ﻣﻠﻜﻪ ﺳﺒﺎﺀ ﺭﺍ ﭘﻴﺶ ﺗﻮ ﻣﻰﺁﻭﺭﻡ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﭼﻴﺴﺖ؟‬
‫ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺟﻬﺎﻥ ﺑﺎﺷﺪ ﻳﻌﲎ ﺁﻧﻜﻪ ﻋﻠﻤﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺟﻬﺎﻥ ﻧﺰﺩ ﺍﻭ ﺑﻮﺩ ﮔﻔﺖ‪ ...:‬ﺍﺯ ﲨﻠﻪ ﺍﺳﺮﺍﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻛﻪ ﻛﺸﻒ ﺷﺪﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺻﺪﺍ ﺭﺍ ﺍﺯ ﺭﺍﻩﻫﺎﻯ ﺩﻭﺭ‬
‫ﺑﻪ ﻭﺳﻴﻠﻪ ﺗﻠﻔﻦ‪ ،‬ﺗﻠﮕﺮﺍﻑ‪ ،‬ﺍﻣﻮﺍﺝ ﺭﺍﺩﻳﻮ ﻭ ﻏﲑﻩ ﻣﻰﮔﲑﻧﺪ ﻭ ﻧﻴﺰ ﺑﻪ ﻭﺳﻴﻠﻪ ﺍﻣﻮﺍﺝ ﺗﻠﻮﻳﺰﻳﻮﻥ ﻭ ﻣﺎﻫﻮﺍﺭﻩﻫﺎﻯ ﳐﺼﻮﺹ ﻋﻜﺴﻬﺎ ﺭﺍ ﻧﻴﺰ ﻧﻘﻞ ﻭ ﺍﻧﺘﻘﺎﻝ ﻣﻰﺩﻫﻨﺪ ﺍﻣﺎ ﺍﺯ ﲨﻠﻪ ﺍﺳﺮﺍﺭ ﺟﻬﺎﻥ‬
‫ﻛﻪ ﻫﻨﻮﺯ ﺑﺸﺮ ﺑﺪﺍﻥ ﺩﺳﺖ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺟﺴﺎﻡ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﺩﻭﺭ ﻣﻰﺷﻮﺩ ﺁﻭﺭﺩ ﻭ ﺣﺎﺿﺮ ﻛﺮﺩ ﺁﺭﻯ ﺍﻳﻦ ﻋﻠﻢ ﻧﻴﺰ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺖ ﻭﱃ ﻫﻨﻮﺯ ﺑﻪ ﺁﻥ ﻧﺮﺳﻴﺪﻩﺍﱘ‬
‫ﻭﱃ ﺁﺻﻒ ﺁﻥ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﻳﺎ ﺟﻨﺲ ﻛﺘﺎ‪‬ﺎﻯ ﺁﲰﺎﱏ ﺍﺳﺖ ﻭ ﻳﺎ ﻟﻮﺡ ﳏﻔﻮﻅ ﺍﺳﺖ ﻭ ﻋﻠﻤﻰ ﻛﻪ ﺍﻳﻦ ﻋﺎﱂ ﺍﺯ ﺁﻥ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻮﺩ ﺁﻭﺭﺩﻥ ﲣﺖ ﺭﺍ ﺑﺮ ﻭﻯ ﺁﺳﺎﻥ ﻛﺮﺩﻩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﺍﻳﻦ ﻋﻠﻢ ﺍﺯ ﺍﺳﺮﺍﺭ ﺟﻬﺎﻥ ﺑﻮﺩ ﺍﺯ ﺳﻨﺦ ﳘﺎﻥ ﻋﻠﻤﻰ ﻛﻪ ﺩﺭ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ ﻭ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﻣﺴﲑ ﺑﺎﺩ ﺭﺍ ﺗﻐﻴﲑ ﻣﻰﺩﺍﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺭﻳﺢ« ﻭ »ﺳﻠﻴﻤﺎﻥ«‬
‫ﮔﺬﺷﺖ‪.‬‬
‫ﲔ« ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺳﺠﻦ« ﻭ »ﻋﻠﻴﻮﻥ«‪.‬‬
‫ﺏ ﺍﹾﻟﺎﹶﺑ‪‬ﺮﺍ ِﺭ ﻟﹶﻔﻰ ِﻋﻠﹼﻴ‪ ‬‬
‫* ]ﻣﻄﻔﹼﻔﲔ‪ .[٧:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ »ِﺍﻥﱠ ﻛِﺘﺎ ‪‬‬
‫_______________________________________________‬
‫ﺸ ‪‬ﻰ َﺀ ﻛﹶﺘ‪‬ﻤﹰﺎ ‪‬ﻭ ﻛِﺘ‪‬ﻤﺎﻧﹰﺎ ﺍﹶﺧ‪‬ﻔﺎ ‪‬ﻩ«‪] .‬ﻏﺎﻓﺮ‪ .[٢٨:‬ﻣﺮﺩﻯ ﺍﺯ ﺁﻝ ﻓﺮﻋﻮﻥ ﻛﻪ ﺍﳝﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﳐﻔﻰ ﻣﻰﺩﺍﺷﺖ‪ ،‬ﮔﻔﺖ‪...‬‬
‫ﻛﺘﻢ = ﻛﺘﻢ ﻭ ﻛﺘﻤﺎﻥ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﺍﺳﺖ » ﹶﻛ‪‬ﺘ ‪‬ﻢ ﺍﻟ ‪‬‬
 ‫* ]ﺑﻘﺮﻩ‪.[١٥٩-١٦٠:‬‬
‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺭﺍﺟﻊ ﺑﻪ ﻛﺘﻤﺎﻥ ﻋﻠﻢ ﻭ ﰉ ﺧﱪ ﮔﺬﺍﺷﱳ ﻣﺮﺩﻡ ﺷﺪﻳﺪﹰﺍ ‪‬ﺪﻳﺪ ﻣﻰﻛﻨﺪ ﺑﻪ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻤﺎﺀ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﺭﺳﺎﻟﺖ ﺭﺳﻮﻝ ﺧﺪﺍ‬
‫»ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺍ ﻛﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﺑﻮﺩ ﻛﺘﻤﺎﻥ ﻛﺮﺩﻧﺪ ﻃﱪﺳﻰ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺍﻳﻦ‪ ،‬ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻗﻮﱃ ﺁﻳﻪ ﺷﺎﻣﻞ ﻫﺮ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺍﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺭﺍ ﻛﺘﻤﺎﻥ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ‬
‫ﻗﻮﻝ ﺍﻗﻮﻯ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﻠﺨﻰ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻧﻴﺰ ﺍﻃﻼﻕ ﻭ ﻋﻤﻮﻡ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﻢ ﺯﻳﺮﺍ ﻛﺘﻤﺎﻥ ﻣﺎ ﺍﻧﺰﻝ ﻟﻠﱠﻪ ﺳﺪ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺭﺍﻩ ﺳﻌﺎﺩﺕ ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﻪ ﻭﺳﻴﻠﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﻣﺴﻠﻤﺎﻥ ﺁﻧﺎﻧﻜﻪ ﻭﺻﺎﻳﺖ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺍ ﻛﺘﻤﺎﻥ ﻛﺮﺩﻩ ﻭ ﺧﻼﻓﺖ ﺭﺍ ﺍﺯ ﻣﺴﲑ ﺍﺳﻼﻣﻰ ﻣﻨﺤﺮﻑ ﻛﺮﺩﻧﺪ ﻣﮕﺮ ﺿﺮﺭﺵ ﻛﻢ ﺑﻮﺩ‪.‬‬
‫ﻉ ﰱ ﺍﹸﻣ‪‬ﱴ ﻓﹶﻠﹾﻴ‪ ‬ﹾﻈﻬِﺮ ﺍﻟﹾﻌﺎِﻟ ‪‬ﻢ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﻟ ‪‬ﻌ ‪‬ﻨ ﹸﺔ ﺍﻟﻠﱠ ِﻪ«‪.‬‬
‫ﺕ ﺍﹾﻟ ِﺒ ‪‬ﺪ ‪‬‬
‫ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﺒﺪﻉ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﺍِﺫﺍ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ِ‬
‫ﺠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘﹶﻴ ‪‬ﻤ ِﺔ ﺑِﻠِﺠﺎ ٍﻡ ِﻣ ‪‬ﻦ ﻧﺎ ٍﺭ« ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺭﻭﺍﻳﺎﺗﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﺑﺎﻳﺪ ﺍﻣﺎﻡ ﺑﻌﺪﻯ ﺭﺍ ﻣﻌﺮﰱ‬
‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺳِﺌ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻪ ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬ﻤ ‪‬ﻪ ﹸﺍﹾﻟ ‪‬‬
‫ﻛﻨﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻫﺪﺍﻳﺖ ﺩﺭ ﺁﻳﻪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻭ ﻧﻈﲑ ﺁﻥ ﺍﻳﻨﻬﺎ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﺼﺪﺍﻕ ﺍﻧﺪ‪.‬‬
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‫ﺐ ﺍﻟﺸ‪ ‬ﻰ َﺀ ﻛﹶﺜﹾﺒﹰﺎ‪ :‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ« ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺗﻞ ﺷﻦ ﺭﺍ ﻛﺜﻴﺐ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﻪ ﻣﻜﺎﱏ ﺭﳜﺘﻪ ﻭ‬
‫ﻛﺜﺐ = ]ﻣﺰ‪‬ﻣﻞ‪ .[١٤:‬ﻛﺜﻴﺐ ﺑﻪ ﻣﻌﲎ ﺗﻞ ﺷﻦ ﻭ ﺍﺻﻞ ﻛﺜﺐ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﺍﺳﺖ‪ » ،‬ﹶﻛﹶﺜ ‪‬‬
‫ﲨﻊ ﺷﺪﻩ ﺍﺳﺖ )ﻳﻌﲎ ﻣﻜﺜﻮﺏ( »ﻣﻬﻴﻞ« ﺗﻞ ﺷﲎ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺍﺯ ﭘﺎﺋﲔ ﺁﻥ ﺭﺍ ﺣﺮﻛﺖ ﺩﻫﻨﺪ ﻗﻠﻪﺍﺵ ﺳﺮﺍﺯﻳﺮ ﻣﻰﺷﻮﺩ ﻭ ﻣﻰﺭﻳﺰﺩ ﻳﻌﲎ‪ :‬ﺭﻭﺯﻯ ﺯﻣﲔ ﻭ ﻛﻮﻩﻫﺎ ﻣﻰﻟﺮﺯﻧﺪ ﻭ ﻛﻮﻫﻬﺎ‬
‫ﳘﭽﻮﻥ ﺗﭙﻪ ﻟﻐﺰﻧﺪﻩ ﺷﻮﻧﺪ‪ ،‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ]ﻭﺍﻗﻌﺔ‪ .[٤-٥:‬ﻣﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻛﺜﺮ = ﻛﺜﺮﺓ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻛﺜﺮﺕ ﻭ ﻗﻠﺖ ﺩﺭ ﻛﻤﻴﺖ ﻣﻨﻔﺼﻠﻪ ﺑﻪ ﻛﺎﺭ ﺭﻭﻧﺪ ﻣﺜﻞ ﺍﻋﺪﺍﺩ‪] .‬ﺍﻋﺮﺍﻑ‪ .[٨٦:‬ﻳﺎﺩ ﻛﻨﻴﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﻋﺪﻩ ﴰﺎ ﻛﻢ ﺑﻮﺩ ﺧﺪﺍ ﺯﻳﺎﺩﺗﺎﻥ‬
‫ﻛﺮﺩ‪ .‬ﻛﺜﲑ‪ :‬ﺑﺴﻴﺎﺭ ]ﺣﺪﻳﺪ‪ .[٢٦:‬ﻛﺜﲑ ﳑﻜﻦ ﺍﺳﺖ ﰱ ﻧﻔﺴﻪ ﺑﺎﺷﺪ ﻧﻪ ﺑﺎ ﻗﻴﺎﺱ ﺑﻪ ﺩﻳﮕﺮﻯ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٦:‬ﻳﻌﲎ ﻣﺮﺩﺍﻥ ﺧﺪﺍ ﻛﻪ ﰱ ﺣﺪ ﻫﻢ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻧـﺪ ﻭ ﻣﺜـﻞ‬
‫]ﻣﺎﺋﺪﻩ‪ .[٦٦:‬ﻛﻪ ﻛﺜﲑ ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﻠﻴﻞ ﺍﺳﺖ‪ .‬ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﺍﮔﺮ ﻗﺮﻳﻨﻪ ﻧﺒﺎﺷﺪ ﻟﻔﻆ ﻛﺜﲑ ﺩﻻﻟﺖ ﻧﺪﺍﺭﺩ ﻛﻪ ﻣﻘﺎﺑﻞ ﺁﻥ ﻗﻠﻴﻞ ﺍﺳﺖ ﺑﻠﻜﻪ ﻛﺜﺮﺕ ﺩﺭ ﺧﻮﺩ ﻣﻮﺻﻮﻑ ﺍﺳﺖ ﰉ ﺁﻧﻜﻪ ﻃﺮﻑ‬
‫ﻣﻘﺎﺑﻞ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﺍﻛﺜﺮ‪ :‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﻓﻮﻕ ﺍﻟﻨﺼﻒ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﺩﺭ ﺻﻮﺭﺗﻰ ]ﺑﻘﺮﻩ‪ .[٢٤٣:‬ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﺼﻒ ﻣﺮﺩﻡ ﺷﻜﺮﮔﺰﺍﺭ ﻧﺒﺎﺷﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﳘﻪ ﺁﻳﺎﺕ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﻧﻴﺴﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﺍﺳﺖ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ .[١٢:‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ »ﺍﻛﺜﺮ« ﺩﺭ ﺁﻳﻪ ﺷﺎﻣﻞ ﺩﻭ ﻧﻔﺮ ﻭ ﺍﺯ ﺩﻭ ﻧﻔﺮ‬
‫ﺑﺎﻻﺗﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﮔﺮ ﻣﻴﺖ ﺩﻭ ﺧﻮﺍﻫﺮ ﻳﺎ ﺩﻭ ﺑﺮﺍﺩﺭ ﻣﺎﺩﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺛﻠﺚ ﻣﺎﻝ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ ﻭ ﻣﺜﻞ ]ﺭﻭﻡ‪ .[٩:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﻣﻄﻠﻖ ﻛﺜﺮﺕ ﺍﺳﺖ‪.‬‬
‫ﺍِﻛﺜﺎﺭ‪ :‬ﺑﺴﻴﺎﺭ ﺷﺪﻥ ﻭ ﺑﺴﻴﺎﺭ ﻛﺮﺩﻥ‪ .‬ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪] .‬ﻫﻮﺩ‪ .[٣٢:‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﻱ ﻧﻮﺡ ﺑﺎ ﻣﺎ ﳎﺎﺩﻟﻪ ﻛﺮﺩﻯ ﻭ ﺟﺪﺍﻝ ﺭﺍ ﺑﺴﻴﺎﺭ ﳕﻮﺩﻯ ﻭ ﻣﺜﻞ ]ﻓﺠﺮ‪ .[١٢:‬ﺩﺭ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﻻﺯﻡ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺳﺘﻜﺜﺎﺭ‪ :‬ﮔﻮﻳﻨﺪ‪ِ» :‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪ ‬ﻰ ِﺀ« ﻳﻌﲎ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺑﺴﻴﺎﺭ ﻛﺮﺩ ]ﺍﻋﺮﺍﻑ‪ .[١٨٨:‬ﺍﮔﺮ ﻏﻴﺐ ﻣﻰﺩﺍﻧﺴﺘﻢ ﺧﲑ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺧﻮﻳﺶ ﺑﺴﻴﺎﺭ ﻣﻰﺟﺴﺘﻢ ﺻﺤﺎﺡ ﺍﺳﺘﻜﺜﺎﺭ ﺭﺍ ﺍﻛﺜﺎﺭ‬
‫ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺪﺛﺮ‪ .[٥-٧:‬ﺩﺭ »ﺭﺟﺰ« ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﱘ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺭﺟﺰ ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﺎﺕ ﭼﻨﲔ ﺍﺳﺖ ﺍﺯ ﺗﺰﻟﺰﻝ ﺩﺭ ﻛﺎﺭﺕ ﻳﺎ ﺍﺯ ﻋﺬﺍﺏ ﻳﻌﲎ ﻣﻌﺼﻴﺖ ﺩﻭﺭﻯ ﻛﻦ‪ .‬ﻣﻨﺖ‬
‫ﻧﮕﺬﺍﺭ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻛﺎﺭﺕ ﻭ ﻋﻤﻠﺖ ﺭﺍ ﺯﻳﺎﺩ ﺑﻪ ﺣﺴﺎﺏ ﺁﻭﺭﻯ ﻭ ﺑﺮﺍﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻭ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺵ ﻭ ﻧﻴﺰ ﺩﺭ ﻣﻌﲎ ﺁﻳﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﭼﻴﺰﻯ ﺑﻪ ﻛﺴﻰ ﺩﺍﺩﻯ‬
‫ﻣﻨﺖ ﻣﮕﺬﺍﺭ ﻭ ﺁﻥ ﺭﺍ ﺯﻳﺎﺩ ﻧﺒﲔ‪.‬‬
‫ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﻣﻨﺖ ﺑﻪ ﺧﺪﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﺭ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺑﻪ ﺧﺪﺍ ﻣﻨﺖ ﻧﮕﺬﺍﺭ ﻛﻪ ﻛﺎﺭ ﺧﻮﺩﺕ ﺭﺍ ﺯﻳﺎﺩ ﺑﻴﲎ ﻧﻈﲑ ]ﺣﺠﺮﺍﺕ‪.[١٧:‬‬
‫ﺗﻜﺎﺛﺮ‪ :‬ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﺳﺖ ﻃﱪﺳﻰ ﺫﻳﻞ ]ﺗﻜﺎﺛﺮ‪ .[١-٢:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﻜﺎﺛﺮ ﺍﻓﺘﺨﺎﺭ ﺑﻪ ﻛﺜﺮﺕ ﻣﻨﺎﻗﺐ ﺍﺳﺖ »ﺗ‪‬ﻜﺎﹶﺛ ‪‬ﺮ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ« ﻳﻌﲎ‪ :‬ﻗﻮﻡ ﻣﻨﺎﻗﺐ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮﴰﺮﺩﻧﺪ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻣﻜﺎﺛﺮ ﻭ ﺗﻜﺎﺛﺮ‪ ،‬ﻣﻌﺎﺭﺿﻪ ﻭ ﺭﻗﺎﺑﺖ ﺩﺭ ﻛﺜﺮﺕ ﻣﺎﻝ ﻭ ﻋﺰﺕ ﺍﺳﺖ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺁﻳﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﺗﻜﺎﺛﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﻰﺧﻮﺍﻫﺪ ﻣﺎﻝ ﻭ ﺍﻋﺘﺒﺎﺭ ﺧﻮﻳﺶ‬
‫ﺭﺍ ﺯﻳﺎﺩ ﻛﻨﺪ ﺁﻥ ﻧﻴﺰ ﺑﻪ ﺭﻗﺎﺑﺖ ﺁﻥ‪ ،‬ﭼﻨﺎﻥ ﻣﻰﺧﻮﺍﻫﺪ ﻳﻌﲎ ﺭﻗﺎﺑﺖ ﺩﺭ ﻛﺜﺮﺕ ﻭ ﻋﺰﺕ ﻣﺸﻐﻮﻟﺘﺎﻥ ﻛﺮﺩ ﺗﺎ ﻋﻤﺮﺗﺎﻥ ﺳﺮ ﺁﻣﺪ ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﺣﺪﻳﺪ‪.[٢٠:‬‬
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‫ﺡ ﺧﺎ ِﺳﺮ‪ «‬ﺍﻯ ﺑﺴﺎ ﺭﳒﱪ ﻛﻪ ﺯﻳﺎﻧﻜﺎﺭ ﺍﺳﺖ ﻣﻨﻈـﻮﺭ‬
‫ﻛﺪﺡ = ]ﺍﻧﺸﻘﺎﻕ‪ .[٦:‬ﺭﺍﻏﺐ ﻛﺪﺡ ﺭﺍ ﺳﻌﻰ ﺗﻮﺃﻡ ﺑﺎ ﺭﻧﺞ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٢٧‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ‪‬ﺭﺏ‪ ‬ﻛﺎ ِﺩ ٍ‬
‫ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺑﺮﺍﻯ ﺩﻧﻴﺎ ﺗﻼﺵ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻚ« ﮔﻔﺘﻪﺍﻧﺪ ﺗﻌﺪﻯ ﺑﺎ »ﺍِﱃ« ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﻣﻌﻨﺎﻯ ﺳﲑ ﺑﻪ ﻛﺪﺡ ﺗﻀﻤﲔ ﺷﺪﻩ ﻳﻌﲎ ﺍﻯ ﺍﻧﺴﺎﻥ ﺗﻮ ﺗﻮﺃﻡ ﺑﺎ ﺗﻼﺵ ﻭ ﺭﻧﺞ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ‬
‫ﺿﻤﲑ »ﻣ‪‬ﻼﻗﻴ ِﺔ« ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ » ‪‬ﺭﺑ‪ ‬‬
‫ﺭﻭﺍﱏ ﻭ ﺍﻭ ﺭﺍ ﻣﻼﻗﺎﺕ ﺧﻮﺍﻫﻰ ﻛﺮﺩ ﭘﺲ ﺍﺯ ﺁﻥ ﺁﻣﺪﻩ » ﹶﻓﺎﹶﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﹸﻭِﺗ ‪‬ﻰ ﻛِﺘﺎ‪‬ﺑ ‪‬ﻪ ﺑِﻴ‪‬ﻤﻴِﻨ ِﻪ‪ «...‬ﭘﺲ ﺍﻧﺴﺎﻥ ﺍﻋﻢ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺑﺪﻛﺎﺭ ﺑﺎ ﻳﻚ ﺯﻧﺪﮔﻰ ﭘﺮ ﺗﻼﺵ ﻭ ﺭﻧﺞ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻳﺶ‬
‫ﺭﻭﺍﻥ ﺍﺳﺖ ﻭ ﻋﺎﻗﺒﺖ ﺑﻪ ﺭﺍﺣﱴ ﻳﺎ ﻋﺬﺍﺏ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﻭﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﺪﺭ = ﻛﺪﺭ ﻭ ﻛﺪﺍﺭﺕ ﺑﻪ ﻣﻌﲎ ﺗﲑﮔﻰ ﺍﺳﺖ ]ﺗﻜﻮﻳﺮ‪ .[١-٢:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺁﻓﺘﺎﺏ ﭘﻴﭽﻴﺪﻩ ﻭ ﺧﺎﻣﻮﺵ ﺷﻮﺩ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﳒﻮﻡ ﺗﲑﻩ ﮔﺮﺩﻧﺪ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﳒﻮﻡ ﺳﻴﺎﺭﺍﺕ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ‬
‫ﺑﺎﺷﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺎ ﺧﺎﻣﻮﺷﻰ ﺧﻮﺭﺷﻴﺪ ﺗﲑﻩ ﻭ ﻇﻠﻤﺎﱏ ﻭ ﰉ ﻧﻮﺭ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﺍﮔﺮ ﻣﻨﻈﻮﺭ ﺳﺘﺎﺭﮔﺎﻥ ﺩﻳﮕﺮ ﺑﺎﺷﺪ ﺁ‪‬ﺎ ﻫﻢ ﺳﺮﻧﻮﺷﱴ ﻣﺜﻞ ﺧﻮﺭﺷﻴﺪ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺳﻮﺧﺘﺸﺎﻥ‬
‫ﲤﺎﻡ ﺷﺪﻩ ﻭ ﻣﻨﻜﺪﺭ ﺧﻮﺍﻫﻨﺪ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺕ« ﺁﻧﻮﻗﺖ ﻧﻈﲑ ﺁﻳﻪ ]ﺍﻧﻔﻄﺎﺭ‪ .[٢:‬ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ‬
‫ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺍﻧﻜﺪﺍﺭ ﺗﻨﺎﺛﺮ ﻭ ﭘﺮﺍﻛﻨﺪﮔﻰ ﺑﺎﺷﺪ ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ‪ِ» :‬ﺍ‪‬ﻧ ﹶﻜ ‪‬ﺪ ‪‬ﺭ ﺍﻟ‪‬ﻨﺠ‪‬ﻮ ‪‬ﻡ‪ :‬ﺗ‪‬ﻨﺎﹶﺛ ‪‬ﺮ ‪‬‬
‫ﺍﺳﺖ‪.‬‬
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‫ﻛﺪﻯ = ]ﳒﻢ‪ .[٣٣-٣٤:‬ﻛﺪﻳﻪ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺻﻼﺑﺖ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﭼﺎﻩ ﻛﻦ ﭼﻮﻥ ﺑﻪ ﺁﳒﺎ ﺭﺳﻴﺪ ﻣﻰﺑﻴﻨﺪ ﻛﻪ ﺍﺯ ﺟﻮﺷﻴﺪﻥ ﺁﺏ ﻣﺎﻧﻊ ﺍﺳﺖ »ﺍﹶﻛﹾﺪﻯ ﻓﹸﻼﻥﹲ‪:‬‬
‫ﺨ ﹶﻞ« ﻳﻌﲎ ﺁﻳﺎ ﺩﻳﺪﻯ ﺁﻧﻜﺲ ﺭﺍ ﻛﻪ ﺍﺯ ﺣﻖ ﺭﻭ ﮔﺮﺩﺍﻧﺪ ﻭ ﻛﻤﻰ ﺍﻧﻔﺎﻕ ﻛﺮﺩ ﻭ ﻗﻄﻊ ﳕﻮﺩ؟ ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ‪ِ» :‬ﺍﹾﻟ ﹸﻜ ‪‬ﺪ‪‬ﻳ ﹸﺔ‪:‬‬
‫ﹶﻗ ﹶﻄ ‪‬ﻊ ﺍﻟﹾﻌ‪‬ﻄﺎ َﺀ ‪‬ﻭ ‪‬ﺑ ِ‬
‫ﺽ ﺍﻟﹾﺼِﻠﹶﺒ‪‬ﺔ«‪.‬‬
‫ﹶﺍ ﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
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‫ﻛﺬﺏ = )ﺑﺮ ﻭﺯﻥ ﻭﺯﺭ‪ ،‬ﻭ ﻛﺘﻒ( ﺩﺭﻭﻍ ﮔﻔﱳ‪ .‬ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﻏﲑﻩ ﻫﺮ ﺩﻭ ﻭﺯﻥ ﺭﺍ ﻣﺼﺪﺭ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻛِﺬﹾﺏ )ﺑﺮ ﻭﺯﻥ ﻭﺯﺭ(‬
‫ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ]ﻏﺎﻓﺮ‪ .[٢٨:‬ﻭ ﻛﹶﺬِﺏ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺩﺭﻭﻍ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ .[٥٠:‬ﭼﻮﻥ ﻛﺬﺏ ﻣﻔﻌﻮﻝ ﻳﻔﺘﺮﻭﻥ ﺍﺳﺖ ﻟﺬﺍ ﺍﺳﻢ ﺍﺳﺖ ﻧﻪ ﻣﺼﺪﺭ ﻳﻌﲎ‬
‫ﺑﺮ ﺧﺪﺍ ﺩﺭﻭﻍ ﻣﻰﺑﻨﺪﻧﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ ﺗﱰﻝ ﻛﻨﻴﻢ ﺑﺎﻳﺪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﻛﹶﺬﹶﺏ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﺑﺎ ﺁﻧﻜﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ )ﻣ‪‬ﻜﺬﹸﻭﺏ‪ ‬ﻓﻴ ِﻪ( ﺁﻣﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﻓﻮﻕ ﭼﻨﲔ ﺍﺳﺖ ﻛﻪ ﺑﺮ‬
‫ﺧﺪﺍ ﺷﻰﺀ ﻣﻜﺬﻭﺏ ﻓﻴﻪ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻨﺪ ]ﻳﻮﺳﻒ‪ .[١٨:‬ﻳﻌﲎ ﺑﺮ ﭘﲑﺍﻫﻦ ﻳﻮﺳﻒ ﺧﻮﻥ ﺩﺭﻭﻍ ﻭ ﻣﻜﺬﻭﺏ ﻓﻴﻪ ﺁﻭﺭﺩﻧﺪ )ﺧﻮﻥ ﺩﻳﮕﺮﻯ ﺑﻮﺩ ﺑﻪ ﺩﺭﻭﻍ ﮔﻔﺘﻨﺪ‪ :‬ﺧﻮﻥ ﻳﻮﺳﻒ ﺍﺳﺖ(‪.‬‬
‫ﻛﺬﺏ )ﺑﺮ ﻭﺯﻥ ﻭﺯﺭ(ﻳﻜﺒﺎﺭ ﻭ ﻛﺬﺏ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ(ﺳﻰ ﻭ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
‫* ]ﳒﻢ‪» .[١١:‬ﻛﺬﺏ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﺎ ﺗﺸﺪﻳﺪ ﻭ ﲣﻔﻴﻒ ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﺩﺭ ﻗﺮﺁ‪‬ﺎ ﺑﺎ ﲣﻔﻴﻒ ﺍﺳﺖ ﻓﺎﻋﻞ »ﺭ‪‬ﺃﻯ« ﻇﺎﻫﺮﹰﺍ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﺳﺖ ﻧﻪ ﻓﺆﺍﺩ‬
‫ﺍﮔﺮ ﺑﺎ ﺗﺸﺪﻳﺪ ﲞﻮﺍﻧﻴﻢ ﻣﻌﲎ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻗﻠﺐ ﺁﻥ ﺣﻀﺮﺕ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﺎ ﭼﺸﻢ ﺩﻳﺪ ﺗﻜﺬﻳﺐ ﻧﻜﺮﺩ ﻭ ﺍﮔﺮ ﺑﺎ ﲣﻔﻴﻒ ﲞﻮﺍﻧﻴﻢ ﺷﺎﻳﺪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺧﻄﺎ ﺑﺎﺷﺪ ﻣﺜﻞ »ﻣﺎ ﰱ ‪‬ﺳ ‪‬ﻤ ِﻌ ِﻪ‬
‫ِﻛ ﹾﺬﺏ‪ «‬ﻳﻌﲎ ﺩﺭ ﺷﻨﻴﺪﻧﺶ ﺧﻄﺎ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻗﻠﺐ ﺧﻄﺎ ﻧﻜﺮﺩ ﺩﺭ ﺁﻧﭽﻪ ﺩﻳﺪ‪ ،‬ﺩﺭ ﺗﻔﺴﲑ ﺟﻼﻟﲔ ﻛﺬﺏ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﺗﻜﺬﻳﺐ‪ :‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻪ ﺩﺭﻭﻍ ﻧﺴﺒﺖ ﺩﻫﻰ ﻭ ﺑﮕﻮﺋﻰ‪ :‬ﺩﺭﻭﻍ ﻣﻰﮔﻮﺋﻰ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ ﻳﺎ ﺑﻪ ﻣﻌﲎ ﻧﺴﺒﺖ ﻛﺬﺏ ﻭ ﺍﻧﻜﺎﺭ ﺍﺳﺖ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻪ‬
‫ﻣﻌﲎ ﺍﻭﻝ ﺍﺳﺖ ﻣﺜﻞ ]ﺷﻌﺮﺍﺀ‪ .[١٠٥:‬ﻭ ﺩﺭ ﻏﲑ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻌﲎ ﻧﺴﺒﺖ ﺩﺭﻭﻍ‪ ،‬ﳓﻮ ]ﺍﻧﻌﺎﻡ‪ .[٦٦:‬ﻗﻮﻡ ﺗﻮ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺩﺭﻭﻍ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻥ ﺣﻖ ﺍﺳﺖ‪.‬‬
‫ﻛﺎﺫﺏ‪ :‬ﺩﺭﻭﻏﮕﻮ‪] .‬ﻏﺎﻓﺮ‪.[٢٨:‬‬
‫ﻛﺬﺍﺏ‪ :‬ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ‪ ،‬ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﺩﺭﻭﻏﮕﻮ‪] .‬ﻏﺎﻓﺮ‪.[٢٨:‬‬
‫ﻛﺎﺫﺑﺔ‪ :‬ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﻋﺎﻗﺒﺔ‪ ،‬ﻋﺎﻓﻴﺔ‪ ،‬ﺑﺎﻗﻴﺔ ]ﻭﺍﻗﻌﺔ‪ .[١-٢:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻗﻴﺎﻣﺖ ﲢﻘﻖ ﻳﺎﺑﺪ ﻭ ﺩﺭ ﻭﻗﻮﻉ ﺁﻥ ﺩﺭﻭﻏﻰ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ ﺁﻥ ﺍﺳﻢ ﺍﺳﺖ )ﺍﺳﻢ ﻓﺎﻋﻞ( ﺑﻪ ﺟﺎﻯ‬
‫ﻣﺼﺪﺭ ﺁﻳﺪ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﻋﻠﻖ‪ .[١٦:‬ﻧﺴﺒﺖ ﻛﺬﺏ ﺑﻪ ﻧﺎﺻﻴﻪ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺁﻥ ﺍﺳﻢ ﻓﺎﻋﻞ ﻭ ﻳﺎ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﺍﺳﺖ‪.‬‬
‫ﻕ« ﺁﻳﺪ ]ﻧﺒﺎﺀ‪ .[٢٨:‬ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ ﺑﻪ ﺳﺨﱴ ﺗﻜﺬﻳﺐ‬
‫ﻛِﺬﹼﺍﺏ‪) :‬ﺑﻪ ﻛﺴﺮ ﻗﺎﻑ( ﻣﺼﺪﺭ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﺍﺳﺖ ﻛﻪ ﻣﺼﺪﺭ ﺁﻥ ﺑﺮ ﻭﺯﻥ ﺗﻔﻌﻴﻞ‪ ،‬ﻓﻌﺎﻝ‪ ،‬ﺗﻔﻌﻠﻪ ﻭ ﻣﻔﻌ‪‬ﻞ ﻣﺜﻞ » ‪‬ﻣﺰ‪‬ﻗﹾﻨﺎ ‪‬ﻫ ‪‬ﻢ ﹸﻛﻞﱠ ‪‬ﻣ ‪‬ﻤﺰ‪ٍ ‬‬
‫ﻛﺮﺩﻧﺪ‪.‬‬
‫ﺩﻗﺖ‬
‫ﻚ ﹶﻟﺮ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍﻟ ﻠﱠ ِﻪ« ﺍﻳﻦ ﺳﺨﻦ ﺣﻖ ﻭ ﺭﺍﺳﺖ ﺍﺳﺖ ﭼﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁ‪‬ﺎ ﺩﺭﻭﻏﮕﻮﻳﻨﺪ؟‬
‫]ﻣﻨﺎﻓﻘﻮﻥ‪ .[١:‬ﻣﻨﺎﻓﻘﺎﻥ ﻛﻪ ﮔﻔﺘﻨﺪ‪ِ» :‬ﺍﻧ‪ ‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺩﺭﻭﻍ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ﺁ‪‬ﺎﺳﺖ ﻧﻪ ﻣﻘﺎﻟﺸﺎﻥ‪ ،‬ﺁ‪‬ﺎ ﻛﻪ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﮔﻮﺍﻫﻰ ﻣﻰﺩﻫﻴﻢ ﺗﻮ ﺭﺳﻮﻝ ﺧﺪﺍﺋﻰ ﭼﻨﲔ ﻭﺍﳕﻮﺩ ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﻋﻘﻴﺪﻩ ﻭ ﺑﺎﻃﻨﺸﺎﻥ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﺧﺪﺍ ﻓﺮﻣﻮﺩ‬
‫ﺩﺭ ﺍﻳﻦ ﺍﺩﻋﺎ ﺩﺭﻭﻏﮕﻮﻳﻨﺪ‪.‬‬
‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﻛﺬﺏ ﳐﱪﻯ ﺍﺳﺖ ﻧﻪ ﺧﱪﻯ‪ .‬ﻭ ﺑﻪ ﻗﻮﻝ ﳎﻤﻊ‪ :‬ﻫﺮ ﻛﻪ ﭼﻴﺰ ﺭﺍﺳﱴ ﺭﺍ ﺑﮕﻮﻳﺪ ﻭﱃ ﺩﺭ ﺩﻝ ﺑﻪ ﺁﻥ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭﻭﻏﮕﻮ ﺍﺳﺖ‪.‬‬
‫ﻧﻈﺎﻡ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ ﺻﺪﻕ ﺧﱪ ﻣﻄﺎﺑﻘﺖ ﺁﻥ ﺍﺳﺖ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﻣﺘﻜﻠﻢ ﻭ ﻛﺬﺏ ﺁﻥ ﻋﺪﻡ ﻣﻄﺎﺑﻘﺖ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﺍﻭ ﻭ ﺍﮔﺮ ﺑﮕﻮﻳﺪ‪ :‬ﺁﲰﺎﻥ ﺯﻳﺮ ﭘﺎﻯ ﻣﻦ ﺍﺳﺖ ﻭ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ‬
‫ﺍﻳﻦ ﺧﱪ ﺭﺍﺳﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ﺍﮔﺮ ﺑﮕﻮﻳﺪ‪ :‬ﺁﲰﺎﻥ ﺑﺎﻻﻯ ﻣﻦ ﺍﺳﺖ ﺁﻥ ﺩﺭﻭﻍ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﳏﻘﻘﺎﻥ ﻗﻮﻝ ﺍﻭ ﺭﺍ ﺭﺩ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
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‫ﻛﺮﺏ = ﺍﻧﺪﻭﻩ ﺷﺪﻳﺪ‪ .‬ﺭﺍﻏﺐ ﻭ ﺟﻮﻫﺮﻯ ﻗﻴﺪ ﺷﺪﺕ ﺭﺍ ﺍﻓﺰﻭﺩﻩﺍﻧﺪ ﻭﱃ ﻗﺎﻣﻮﺱ ﺣﺰﻥ ﻣﺴﻠﻂ ﺑﺮ ﻧﻔﺲ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ » :‬ﹶﻛ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ ﺍ ﹾﻟﻐ‪‬ﻢ‪ِ :‬ﺍ ‪‬ﺷ‪‬ﺘﺪ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ«‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪ .[٦٤:‬ﺑﮕﻮ‪ :‬ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺍﺯ ﺁﻥ ﻭ ﺍﺯ ﻫﺮ ﺍﻧﺪﻭﻩ ﺩﻳﮕﺮ ﳒﺎﺕ ﻣﻰﺩﻫﺪ ]ﺻﺎﻓﺎﺕ‪ .[٧٦:‬ﺍﮔﺮ ﻛﺮﺏ ﺣﺰﻥ ﺷﺪﻳﺪ ﺑﺎﺷﺪ ﻭﺻﻒ ﺁﻥ ﺑﺎ ﻋﻈﻴﻢ ‪‬ﺎﻳﺖ ﺷﺪﺕ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﺍﻳﻦ ﻟﻔﻆ‬
‫ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ‪] :‬ﺍﻧﻌﺎﻡ‪] .[٦٤:‬ﺍﻧﺒﻴﺎﺀ‪] .[٧٦:‬ﺻﺎﻓﺎﺕ‪.[١١٥-٧٦:‬‬
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‫ﻛﺮﺓ = ﺭﺟﻮﻉ ﻭ ﺑﺮﮔﺸﱳ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[١٦٧:‬ﺍﻯ ﻛﺎﺵ ﻣﺎ ﺭﺍ ﺑﺮﮔﺸﱴ ﺑﻮﺩ ﺗﺎ ﺍﺯ ﺁ‪‬ﺎ ﺑﻴﺰﺍﺭﻯ ﻣﻰﺟﺴﺘﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺍﺯﻣﺎ ﺑﻴﺰﺍﺭﻯ ﺟﺴﺘﻨﺪ ﺁﻳﻪ ]ﻣﻠﻚ‪.[٤:‬‬
‫ﺕ ﺟ‪‬ﻠﹸﻮﺳﹰﺎ« ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻭ ﺑﺎﺯ ﺩﻭﺑﺎﺭﻩ ﻧﻈﺮ ﺑﮕﺮﺩﺍﻥ‪.‬‬
‫ﻣﻌﲎ ﺁﻥ ﺭﺍ ‪‬ﺘﺮ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺁﻥ ﻣﺎﻧﻨﺪ » ﹶﻗ ‪‬ﻌ ‪‬ﺪ ‪‬‬
‫* ]ﺍﺳﺮﺍﺀ‪ .[٦:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺮﺓ ﺭﺟﻮﻉ ﺩﻭﻟﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ »ﺍﹶﻣ‪ ‬ﺪﺩ‪‬ﻧﺎ ﹸﻛ ‪‬ﻢ‪ «...‬ﻣﺒﲔ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ ﺳﭙﺲ ﺍﻗﺘﺪﺍﺭ ﻭ ﺗﺴﻠﻂ ﺭﺍ ﺑﺮ ﴰﺎ ﺑﺮﮔﺮﺩﺍﻧﺪﱘ ﻭ ﺑﺎ ﺍﻣـﻮﺍﻝ ﻭ ﺍﻭﻻﺩ‬
‫ﻣﺪﺩﺗﺎﻥ ﺩﺍﺩﱘ‪.‬‬
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‫ﻛﺮﺳﻰ = ﺳﺮﻳﺮ‪ .‬ﲣﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻛﺮﺳﻰ ﺩﺭ ﺗﻌﺎﺭﻑ ﻋﺎﻣﻪ ﺍﺳﻢ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺑﺮ ﺁﻥ ﻣﻰﻧﺸﻴﻨﻨﺪ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﻛﺮﺳﻰ ﺑﻪ ﺿﻢ ﻭ ﻛﺴﺮ ﻛﺎﻑ ﺑﻪ ﻣﻌﲎ ﺳﺮﻳﺮ ﺍﺳﺖ‬
‫]ﺹ‪ .[٣٤:‬ﺳﻠﻴﻤﺎﻥ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﱘ ﻭ ﺑﺮ ﺳﺮﻳﺮ ﺍﻭ ﺟﺴﺪﻯ ﺍﻧﺪﺍﺧﺘﻴﻢ ﺳﭙﺲ ﺍﻧﺎﺑﻪ ﳕﻮﺩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺳﻠﻴﻤﺎﻥ«‪.‬‬
‫* ]ﺑﻘﺮﻩ‪.[٢٥٥:‬‬
 ‫ﻛﺮﺳﻰ ﻭ ﺳﺮﻳﺮ ﺧﺪﺍ ﻛﻪ ﺑﻪ ﲰﻮﺍﺕ ﻭ ﺍﺭﺽ ﳏﻴﻂ ﺍﺳﺖ ﭼﻴﺴﺖ؟‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺮﺳﻰ ﺣﻜﻮﻣﺖ ﻭ ﻗﻴﻮﻣﻴﺖ ﻭ ﺳﻠﻄﻪ ﻭ ﺗﺪﺑﲑ ﺧﺪﺍ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻫ ‪‬ﻮ ﺍﹾﻟﺤ‪ ‬ﻰ ﺍﻟﹾﻘﹶﻴ‪‬ﻮ ‪‬ﻡ‪ «...‬ﻭ ﺍﮔﺮ ﺻﺪﺭ ﺁﻳﻪ ﺭﺍ ﺗﺎ » ‪‬ﻭ ِﺳ ‪‬ﻊ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪ ‬ﻪ‪«...‬‬
‫ﺑﻪ ﺩﻗﺖ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﻢ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﳐﺼﻮﺻ ﹰﺎ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ » ‪‬ﻭ ﻻ‪‬ﻳ ‪‬ﺆ ‪‬ﺩ ‪‬ﻩ ﺣِﻔﹾ ﹸﻄﻬ‪‬ﻤﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠﱢ ‪‬ﻰ ﺍﻟﹾﻌ‪‬ﻈﻴ ‪‬ﻢ« ﻳﻌﲎ ﻧﮕﻬﺪﺍﺭﻯ ﻭ ﺗﺪﺑﲑ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺧﺪﺍ ﺭﺍ ﺧﺴﺘﻪ‬
‫ﳕﻰﻛﻨﺪ ﻭ ﺍﻭ ﻭﺍﻻﻣﻘﺎﻡ ﻭ ﺑﺰﺭﮒ ﺍﺳﺖ‪.‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ِﻣ ‪‬ﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ« ﺭﺍ ﺑﻪ ﺁﻥ ﻗﺮﻳﻨﻪ ﮔﺮﻓﺖ‪ ،‬ﺑﻨﺎﺑﺮ ﻧﻈﺮ ﺍﻭﻝ‪ ،‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﺎﺕ ]ﻣﺎﺋﺪﻩ‪ .[١٨:‬ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺍﺯ‬
‫ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻣﺮﺍﺩ ﺍﺯ ﻛﺮﺳﻰ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ » ‪‬ﻭ ﻻﻳ‪‬ﺤﻴﻄﹸﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﻣﺮﺍﺗﺐ ﻋﻠﻢ ﺧﺪﺍﺳﺖ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺣﺎﻃﻪ ﺳﻠﻄﻨﺖ ﺍﳍﻰ ﻭ ﺭﺑﻮﺑﻴﺖ ﻭ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﻠﻢ ﺧﺪﺍ ﻭﺳﻌﻪ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺣﻔﻆ ﻛﻞ ﺷﻰﺀ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﳏﻤﺪ ﻋﺒﺪﻩ ﺁﻥ ﺭﺍ ﻋﻠﻢ ﺍﳍﻰ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫ﻧﻈﺮﻯ ﺑﻪ ﺭﻭﺍﻳﺎﺕ‬
‫ﻇﻬﻮﺭ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺮﺳﻰ ﻣﺎﻧﻨﺪ ﻋﺮﺵ ﻫﺮ ﺩﻭ ﻣﻮﺟﻮﺩ ﺧﺎﺭﺟﻰ ﻭ ﺍﺯ ﻋﺎﱂ ﻏﻴﺒﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻋﺮﺵ« ﻣﺸﺮﻭﺣ ﹰﺎ ﻧﻘﻞ ﻭ ﺑﻴﺎﻥ ﺷﺪ‪ ،‬ﺍﺯ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺎﺕ ﻇـﺎﻫﺮ‬
‫ﻣﻰﺷﻮﺩ ﻛﻪ ﻛﺮﺳﻰ ﻗﺎﺋﻢ ﺑﻪ ﻋﺮﺵ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻋﺎﱂ ﺟﺎﺭﻯ ﻣﻰﺷﻮﺩ ﺍﺯ ﻋﺮﺵ ﺑﻪ ﻛﺮﺳﻰ ﻭ ﺍﺯ ﻛﺮﺳﻰ ﺑﻪ ﻋﺎﱂ ﻣﻰﺭﺳﺪ )ﺭﻭﺍﻳﺖ ﺣﻨ‪‬ﺎﻥ ﺍﺑﻦ ﺳﺪﻳﺮ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﺩﺭ »ﻋﺮﺵ«(‪.‬‬
‫ﻭ ﺍﺯ ﺑﺮﺧﻰ ﺍﺯ ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻭﺳﻌﺖ ﻛﺮﺳﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻋﺮﺵ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﷲ ﻓِﻰ ﺍﹾﻟ ﹸﻜ ‪‬ﺮ ِﺳﻰ‪.«‬‬
‫ﺽ ‪‬ﻭ ﺟ‪‬ﻤﻴ ‪‬ﻊ ﻣﺎ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍ ُ‬
‫ﺕ ‪‬ﻭ ﺍﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
‫ﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪»:‬ﻗﺎ ﹶﻝ ﺍﻟﺴ‪‬ﻤﻮﺍ ‪‬‬
‫‪ -١‬ﻋ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﺩ ِ‬
‫ﺤ ﹾﻠ ﹶﻘ ٍﺔ‬
‫ﺕ ﺍﻟﺴ‪ ‬ﺒ ‪‬ﻊ ‪‬ﻭ ﺍﹾﻟﹶﺎﺭ‪‬ﺿ‪‬ﻮ ﹶﻥ ﺍﻟﺴ‪ ‬ﺒ ‪‬ﻊ ﻓِﻰ ﺍ ﹾﻟ ﹸﻜ ‪‬ﺮ ِﺳ ِﻰ ﺍِﻻ ﹶﻛ ‪‬‬
‫ﻀ ﹸﻞ ﻣﺎ ﹸﺍ ‪‬ﻧ ِﺰ ﹶﻝ ﻋ‪‬ﻠﹶ ‪‬ﻴﻚ‪‬؟ ﻗﺎ ﹶﻝ‪ :‬ﺁﻳ‪‬ﺔﹸﺍﹾﻟ ﹸﻜ ‪‬ﺮ ِﺳﻰ‪ .‬ﻣ‪‬ﺎ ﺍﻟﺴ‪‬ﻤﻮﺍ ‪‬‬
‫ﷲ ﻣﺎ ﹶﺍ ﹾﻓ ‪‬‬
‫ﷲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«ﻗﺎ ﹶﻝ‪»:‬ﻗﺎ ﹶﻝ ﹶﺍ‪‬ﺑﻮ ﹶﺫ ‪‬ﺭ ﻳﺎ ﺭ‪‬ﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪ -٢‬ﻋ ‪‬ﻦ ﺍﹶﰉ ﻋ‪‬ﺒ‪‬ﺪِﺍ ِ‬
‫ﺤ ﹾﻠ ﹶﻘ ِﺔ« ﺑﻪ ﺻﺮﻳﺢ ﺍﻳﻦ ﺣﺪﻳﺚ ﻓﻀﻞ ﻭ ﻓﺰﻭﱏ ﻛﺮﺳﻰ ﺑﺮ ﻋﺮﺵ ﻣﺎﻧﻨﺪ ﺑﺰﺭﮔﻰ ﺑﻴﺎﺑﺎﻥ ﺑﺮ ﻳﻚ ﺣﻠﻘﻪ ﺁﻫﻦ ﺍﺳﺖ‪.‬‬
‫ﺕ ﻋ‪‬ﻠ ِﻰ ﺍﹾﻟ ‪‬‬
‫ﻀ ِﻞ ﺍﻟﹾﻔﹶﻼ ِ‬
‫ﺵ ﹶﻛ ﹶﻔ ‪‬‬
‫ﻀ ﹶﻠ ‪‬ﻪ ﻋ‪‬ﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺽ ﺑ‪‬ﻼ ِﻗ ‪‬ﻊ ‪‬ﻭ ِﺍﻥﱠ ﹶﻓ ‪‬‬
‫ﻣ‪‬ﻠﹾﻘﺎ ٍﺓ ِﺑﹶﺎ ‪‬ﺭ ٍ‬
‫ﺽ ؟ﻗﺎ ﹶﻝ ﻻ ﺑ‪‬ـ ِﻞ‬
‫ﺕ ‪‬ﻭ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
‫ﺴﻰ‪ ‬ﹶﺍ ِﻭ ﺍﹶﻟﹾﻜ ‪ُ‬ﺮ ِﺳﻰ‪ ‬ﻭ ِﺳ ‪‬ﻊﺍﹶﹾﻟﺴ‪‬ﻤﻮﺍ ‪‬‬
‫ﺽ ‪‬ﻭ ِﺳ ‪‬ﻊ ﺍﻟﹾ ﹸﻜﺮ‪‬ﺳ ِ‬
‫ﺕ ‪‬ﻭ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
‫ﷲ » ‪‬ﻭ ِﺳ ‪‬ﻊ ﹸﻛ ‪‬ﺮ ِﺳﻴ‪ ‬ﻪ« ﺍﻟﺴ‪‬ﻤﻮﺍ ‪‬‬
‫ﺖ ﺍﹶﺑﺎ ‪‬ﻋ ‪‬ﺒﺪِﺍﷲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﺍ ِ‬
‫‪ » -٣‬ﻋ ‪‬ﻦ ﺯ‪‬ﺭﺍﺭ‪‬ﺓﻗﺎ ﹶﻝ‪ :‬ﺳ ﹶﺄﹾﻟ ‪‬‬
‫ﷲ ﻓِﻰ ﺍ ﹾﻟ ﹸﻜ ‪‬ﺮ ِﺳﻰ‪.«‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻧﻴﺰ ﻧﻈﲑ ﺳﺎﺑﻖ ﺍﺳﺖ‪.‬‬
‫ﺵ ‪‬ﻭ ﹸﻛﻞﱠ ‪‬ﺷ ‪‬ﻰﺀ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍ ُ‬
‫ﺽ ‪ ،‬ﻭ‪‬ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺕ ‪‬ﻭ ﺍﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
‫ﺍﹶﻟﹾﻜ ‪ُ‬ﺮ ِﺳﻰ‪ ‬ﻭ ِﺳ ‪‬ﻊﺍﹶ ﹾﻟﺴ‪‬ﻤﻮﺍ ‪‬‬
‫ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﻌﺮﺵ ﻭ ﺍﻟﻜﺮﺳﻰ ﻧﻴﺰ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻭ ﻧﻈﺎﺋﺮ ﺷﺎﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺍﻳﻀ ﹰﺎ ﺗﻮﺣﻴﺪ ﺻﺪﻭﻕ ﺑﺎﺏ ‪.٥٢‬‬
‫ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ‪ :‬ﻇﻬﻮﺭ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﻣﻮﺟﻮﺩ ﺧﺎﺭﺟﻰ ﺑﻮﺩﻥ ﻛﺮﺳﻰ ﺍﺳﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﻛﺴﻰ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻋﻨﺎﻳﱴ ﺗﺄﻭﻳﻞ ﻛﻨﺪ ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ ﺩﺭ ﺗﻮﺣﻴﺪ ﺻﺪﻭﻕ ﺑﺎﺏ ‪ ٥٢‬ﺍﺯ ﺣﻔﺾ ﺑﻦ ﻏﻴﺎﺙ‬
‫ﺽ« ﻗﺎ ﹶﻝ‪ِ :‬ﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ«‪.‬‬
‫ﺕ ‪‬ﻭ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ‪‬‬
‫ﺖ ﺍﹶﺑﺎ ﻋ‪‬ﺒ‪‬ﺪِﺍﻟ ﻠﱠ ِﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ » ‪‬ﻭ ِﺳ ‪‬ﻊ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪ ‬ﻪ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﻧﻘﻞ ﺷﺪﻩ‪ » :‬ﺳ ﹶﺄﹾﻟ ‪‬‬
‫ﻓﻀﻴﻠﺖ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻰ‬
‫]ﺑﻘﺮﻩ‪.[٢٥٥:‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻣﺸﻬﻮﺭ ﺑﻪ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻰ ﺍﺳﺖ ﺍﺯ ﺻﺪﺭ ﺍﻭﻝ ﺍﺳﻼﻡ ﺣﱴ ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ‪ -‬ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ‪-‬‬
‫ﺑﻪ ﺍﻳﻦ ﻧﺎﻡ ﻣﻌﺮﻭﻑ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺗﻮﺣﻴﺪ ﺧﺎﻟﺺ ﻭ ﻗﺪﺭﺕ ﻭ ﻗﻴﻮﻣﻴﺖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺑﻪ ‪‬ﺘﺮﻳﻦ ﻭﺟﻬﻰ ﺭﻭﺷﻦ ﻭ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﺗﻮﺟﻪ ﺑﻪ ﺍﻟﻔﺎﻅ ﻭ ﻣﻌﺎﱏ ﺁﻥ ﺍﺯ ﺗﻮﺿﻴﺢ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﰉ ﻧﻴﺎﺯ ﻣﻰﻛﻨﺪ ﻭ ﭼﻮﻥ‬
‫ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﻣﻘﺎﻡ ﻭ ﻋﻈﻤﺖ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭﺑﺎﺭﻩ ﺣﻔﻆ ﻭ ﺧﻮﺍﻧﺪﻥ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﺎﱏ ﺁﻥ ﺑﻴﺸﺘﺮ ﺗﻮﺟﻪ ﺷﺪﻩ ﻭ ﻓﻀﺎﺋﻠﻰ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‬
‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪:‬‬
‫ﺴ ‪‬ﺮ ﻣ‪‬ﻜﹾﺮ ‪‬ﻭ ِﻩ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ‬
‫ﻒ ﻣ‪‬ﻜﹾﺮ ‪‬ﻭ ٍﻩ ِﻣ ‪‬ﻦ ﻣ‪‬ﻜﺎ ِﺭ ِﻩ ﺍ ﹾﻟﺂ ِﺧﺮ‪‬ﺓِ‪ ،‬ﹶﺍ‪‬ﻳ ‪‬‬
‫ﻒ ﻣ‪‬ﻜﹾﺮ ‪‬ﻭ ٍﻩ ِﻣ ‪‬ﻦ ﻣ‪‬ﻜﺎ ِﺭ ِﻩ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬ﻭ ﹶﺍﹾﻟ ‪‬‬
‫ﷲ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ﹶﺍ ﹾﻟ ‪‬‬
‫ﻑﺍُ‬
‫ﺻ ‪‬ﺮ ‪‬‬
‫‪» -١‬ﻗﺎ ﹶﻝ ِﺍﻥﱠ ِﻟ ﹸﻜﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ ﹸﺫﺭ‪‬ﻭ‪‬ﺓ ‪‬ﻭ ﹸﺫ ‪‬ﺭ ‪‬ﻭ ﹸﺓ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ِﻥ ﺁ‪‬ﻳ ﹸﺔ ﺍ ﹾﻟ ﹸﻜ ‪‬ﺮ ِﺳﻰ‪ ‬ﻣ ‪‬ﻦ ﹶﻗﺮ‪‬ﺀَﻫﺎ ‪‬ﻣﺮ‪ ‬ﹰﺓ ‪‬‬
‫ﲔ ﺑِﻬﺎ ﻋ‪‬ﻠﻰ ﺻ‪‬ﻌ‪‬ﻮ ِﺩ ﺍﻟﺪ‪ ‬ﺭ ‪‬ﺟ ِﺔ« ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺑﺮﻫﺎﻥ ﺍﺯ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﻧﺴﺨﻪ ﻣﺎ ﺍﺯ ﻋﻴﺎﺷﻰ ﺯﻳﺎﺩﺗﻰ ﺩﺭ ﺣﺪﻳﺚ‬
‫ﺏ ﺍ ﹾﻟ ﹶﻘ ‪‬ﺒ ِﺮ ‪‬ﻭ ﺍِﻧ‪‬ﻰ ﹶﻟﺎﹶﺳ‪‬ﺘ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﺮ ﻣ‪ ‬ﹾﻜﺮ‪‬ﻭ ِﻩ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ﻋ‪‬ﺬﺍ ‪‬‬
‫ﹶﺍ ﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ﻭ ﹶﺍ ‪‬ﻳ ‪‬‬
‫ﻫﺴﺖ ﻛﻪ ﻭﺟﻪ ﺁﻥ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻴﻢ ﻟﺬﺍ ﺁﻥ ﺭﺍ ﺑﺪﻭﻥ ﺯﻳﺎﺩﺕ ﺍﺯ ﺑﺮﻫﺎﻥ ﻧﻘﻞ ﻛﺮﺩﱘ‪.‬‬
‫ﻳﻌﲎ ﺑﺮﺍﻯ ﻫﺮ ﭼﻴﺰ ﳔﺒﻪﺍﻯ ﻫﺴﺖ ﻭ ﳔﺒﻪ ﻗﺮﺁﻥ ﻭ ﻗﻠﻪ ﻗﺮﺁﻥ ﺁﻳﺔﺍﻟﻜﺮﺳﻰ ﺍﺳﺖ‪ ،‬ﻫﺮ ﻛﻪ ﻳﻜﺒﺎﺭ ﺁﻥ ﺭﺍ ﲞﻮﺍﻧﺪ ﺧﺪﺍﻭﻧﺪ ﻫﺰﺍﺭ ﻧﺎﮔﻮﺍﺭﻯ ﺍﺯ ﻧﺎﮔﻮﺍﺭﻳﻬﺎﻯ ﺩﻧﻴﺎ ﻭ ﻫﺰﺍﺭ ﻧـﺎﮔﻮﺍﺭﻯ ﺍﺯ‬
‫ﻧﺎﮔﻮﺍﺭﻳﻬﺎﻯ ﺁﺧﺮﺕ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﮕﺮﺩﺍﻧﺪ‪ ،‬ﺁﺳﺎﻧﺘﺮﻳﻦ ﻧﺎﮔﻮﺍﺭﻯ ﺩﻧﻴﺎ ﻓﻘﺮ ﻭ ﺳﻬﻠﺘﺮﻳﻦ ﻧﺎﮔﻮﺍﺭﻯ ﺁﺧﺮﺕ ﻋﺬﺍﺏ ﻗﱪ ﺍﺳﺖ ﻭ ﻣﻦ ﺑﻪ ﺍﻣﻴﺪ ﺍﺭﺗﻘﺎﺀ ﺩﺭﺟﻪ ﻭ ﻣﻘﺎﻣﻢ ﺁﻥ ﺭﺍ ﻣﻰﺧﻮﺍﱎ‪.‬‬
‫ﺴ ِﻢ‬
‫ﺖ‪ :‬ﺑ‪‬ﻠﻰ ﻗﺎ ﹶﻝ‪ :‬ﻛﺎ ﹶﻥ ‪‬ﻳ ﹾﻘ ‪‬ﺮ ُﺀ ﺁ‪‬ﻳﺔﹶﺍﹾﻟ ﹸﻜ ‪‬ﺮ ِﺳ ِﻰ ‪‬ﻭ ﻳ‪‬ﻘﹸﻮ ﹸﻝ ِﺑ ‪‬‬
‫ﷲ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻳ‪‬ﻘﹸﻮ ﹸﻝ ﺍِﺫﺍ ﺁﻭﻯ ﺍِﱃ ﻓِﺮﺍﺷِﻪِ؟ ﹸﻗ ﹾﻠ ‪‬‬
‫‪» -٢‬ﻗﺎ ﹶﻝ ﺍﹶﺑ‪‬ﻮ ﻋ‪‬ﺒ‪‬ﺪِﺍﻟﻠﱠ ِﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﹶﻻ ﹸﺍ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﺑِﻤﺎ ﻛﺎ ﹶﻥ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺕ ﺍﹶﻟﻠ ‪‬ﻬﻢ‪ ‬ﺍﺣ‪‬ﻔِﻈﹾﲎ ﰱ ﻣ‪‬ﻨﺎﻣﻰ ‪‬ﻭ ﰱ ﻳ‪‬ﻘﹾﻈﹶﱴ« )ﺑﺮﻫﺎﻥ(‪.‬‬
‫ﺕ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ‬
‫ﷲ ‪‬ﻭ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺖ ﺑِﺎ ِ‬
‫ﷲ ﺁ ‪‬ﻣ ‪‬ﻨ ‪‬‬
‫ﺍِ‬
‫ﺍﺯ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺍﻣﺎﱃ ﺷﻴﺦ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﺯ ﺭﻭﺯﻯ ﻛﻪ ﻛﻼﻡ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺁﻳﺔﺍﻟﻜﺮﺳﻰ ﺷﻨﻴﺪﻡ ﳔﻮﺍﺑﻴﺪﻡ ﻫﻴﭻ ﺷﺐ ﳔﻮﺍﺑﻴﺪﻡ ﻣﮕﺮ‬
‫ﺍﻳﻨﻜﻪ ﺁﻥ ﺭﺍ ﺧﻮﺍﻧﺪﻡ‪.‬‬
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‫ﻛﺮﻡ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻭ ﻛﺮﺍﻣﺖ ﺑﻪ ﻣﻌﲎ ﺳﺨﺎﻭﺕ‪ ،‬ﺷﺮﺍﻓﺖ‪ ،‬ﻧﻔﺎﺳﺖ ﻭ ﻋﺰﺕ ﺍﺳﺖ‪.‬‬
‫ﺿﺪ‪ ‬ﺍﻟﹼ ﹸﻠ ‪‬ﺆ ِﻡ« ﻳﻌﲎ ﻛﺮﻡ ﺿﺪ ﻟﺌﺎﻣﺖ ﺍﺳﺖ ﭘﺲ ﻛﺮﱘ ﺑﻪ ﻣﻌﲎ ﺳﺨﻰ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺩﻭ ﻛﺘﺎﺏ ﻓﻮﻕ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ ]ﳕﻞ‪.[٤٠:‬‬
‫ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﹶﺍ ﹾﻟ ﹶﻜ ‪‬ﺮ ‪‬ﻡ ِ‬
‫ﳘﺎﻧﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﰉ ﻧﻴﺎﺯ ﻭ ﺳﺨﺎﻭﲤﻨﺪ ﺍﺳﺖ‪.‬‬
‫ﺲ ‪‬ﻭ ‪‬ﻋﺰ‪ ‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻛﹶﺮﱘ‪ «‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻛﺮﱘ ﺑﻪ ﻣﻌﲎ ﻧﻔﻴﺲ ﻭ ﻋﺰﻳﺰ ﺍﺳﺖ ]ﻳﺲ‪ .[١١:‬ﺍﻭ ﺭﺍ ﺑﻪ ﻏﻔﺮﺍﻥ ﻭ ﻣﺰﺩﻯ ﺷﺮﻳﻒ‬
‫ﺩﺭ ﻣﺼﺒﺎﺡ ﻓﻴﻮﻣﻰ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ » :‬ﹶﻛ ‪‬ﺮ ‪‬ﻡ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ﹶﻛﺮ‪‬ﻣﹰﺎ‪ :‬ﻧ ﹶﻔ ‪‬‬
‫ﻭ ﻧﻔﻴﺲ ﺑﺸﺎﺭﺕ ﺩﻩ‪.‬‬
‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﮐﺮﻡ ﺍﮔﺮ ﻭﺻﻒ ﺧﺪﺍ ﻭﺍﻗﻊ ﺷﻮﺩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﺣﺴﺎﻥ ﻭ ﻧﻌﻤﺖ ﺁﺷﻜﺎﺭ ﺧﺪﺍﺳﺖ ﻭ ﺍﮔﺮ ﻭﺻﻒ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻧﺎﻡ ﺍﺧﻼﻕ ﻭ ﺍﻓﻌﺎﻝ ﭘﺴﻨﺪﻳﺪﻩ ﺍﻭﺳﺖ ﻛﻪ ﺍﺯ ﻭﻯ‬
‫ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﺑﻪ ﻛﺴﻰ ﻛﺮﱘ ﻧﮕﻮﻳﻨﺪ ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ ﺁﻥ ﺍﺧﻼﻕ ﻭ ﺍﻓﻌﺎﱃ ﺍﺯ ﻭﻯ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﻫﺮ ﭼﻴﺰﻯ ﻛﻪ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩ ﺷﺮﻳﻒ ﺍﺳﺖ ﺑﺎ ﻛﺮﻡ ﺗﻮﺻﻴﻒ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﺩﺭ ﻫﺮ ﺟﺎ ﺍﺯ ﻗﺮﺁﻥ ﻟﻔﻆ ﻛﺮﱘ ﻳﺎ ﻛﺮﺍﻣﺖ ﻭ ﻳﺎ ﻓﻌﻞ ﺁﻥ ﺁﻣﺪ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺗﻨﺎﺳﺐ ﳏﻞ ﻣﻰﺷﻮﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻛﻪ ﺩﺭ ﺍﻭﻝ ﮔﻔﺘﻪ ﺷﺪ ﮔﺮﻓﺖ‪.‬‬
 ‫* ]ﺍﺳﺮﺍﺀ‪ .[٧٠:‬ﺍﻭﻻﺩ ﺁﺩﻡ ﺭﺍ ﻓﻀﻴﻠﺖ ﺩﺍﺩﱘ ﻭ ﺷﺮﺍﻓﺘﻤﻨﺪ ﻛﺮﺩﱘ ﻭ ﺭﺍﻩ ﺧﺸﻜﻰ ﻭ ﺩﺭﻳﺎ ﺭﺍ ﺑﺮ ﻭﻯ ﮔﺸﻮﺩﱘ‪.‬‬
‫* ]ﺍﺳﺮﺍﺀ‪ .[٦٢:‬ﺑﮕﻮ ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻣﻦ ﻓﻀﻴﻠﺖ ﺩﺍﺩﻯ؟!‬
‫* ]ﻳﻮﺳﻒ‪ .[٢١:‬ﺁﻧﻜﻪ ﻳﻮﺳﻒ ﺭﺍ ﺍﺯ ﻣﺼﺮ ﺧﺮﻳﺪ ﺑﻪ ﺯﻧﺶ ﮔﻔﺖ ﺍﻗﺎﻣﺖ ﻭ ﺳﻜﻮﻧﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺧﺎﻧﻪ‪ ،‬ﮔﺮﺍﻣﻰ ﺩﺍﺭ‪.‬‬
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‫ﻛﺮﱘ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻏﲑ ﺧﺪﺍ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ]ﳕﻞ‪] .[٤٠:‬ﺍﻧﻔﻄﺎﺭ‪ .[٥-٦:‬ﻛﺮﱘ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻭﺻﻒ ﺣﻖ ﺗﻌﺎﱃ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻯ ﺍﹶﺟ‪‬ﻮﺍﺩ‪.«‬‬
‫ﻯ ﺟ‪‬ﻮﺍﺩ‪ .‬ﹶﻗ ‪‬ﻮﻡ‪ ‬ﻛِﺮﺍﻡ‪ ‬ﹶﺍ ‪‬‬
‫ﺁﻥ ﺭﺍ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺟﻮﺍﺩ ﻭ ﻣﻨﻌﻢ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪ » .‬ﺭ ‪‬ﺟﻞﹲ ﻛﹶﺮﱘ‪ ‬ﹶﺍ ‪‬‬
‫* ]ﺍﻧﻔﺎﻝ‪ .[٧٤:‬ﻃﱪﺳﻰ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺭﺯﻕ ﻛﺮﱘ ﺭﺍ ﻋﻈﻴﻢ ﻭ ﻭﺍﺳﻊ ﻭ ﺁﻧﭽﻪ ﻧﺎﮔﻮﺍﺭﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﺍﺯ ﳘﲔ ﺳﻮﺭﻩ‪ ،‬ﺑﺰﺭﮒ ﻭ ﭘﺮ ﻗﻴﻤﺖ ﻣﻌﲎ ﻛـﺮﺩﻩ ﺩﺭ‬
‫ﻯ ﻛﹶﺜﲑ‪ «‬ﺍﻳﻨﻬﺎ ﳘﻪ ﻣﺼﺪﺍﻕ ﺷﺮﺍﻓﺖ ﻭ ﻧﻔﺎﺳﺖ ﺍﻧﺪ‪.‬‬
‫ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ِ » :‬ﺭ ‪‬ﺯﻕ‪ ‬ﻛﹶﺮﱘ‪ ‬ﹶﺍ ‪‬‬
‫* ]ﻳﻮﺳﻒ‪ .[٣١:‬ﺍﻳﻦ ﺑﺸﺮ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻓﺮﺷﺘﻪﺍﻯ ﺍﺳﺖ ﺑﺰﺭﮔﻮﺍﺭ‪ .‬ﺍﻳﻀﹰﺎ ﺁﻳﻪ ﻫﻔﺪﻫﻢ ﺍﺯ ﺳﻮﺭﻩ ﺩﺧﺎﻥ ﻭ ﭼﻬﻠﻢ ﺍﺯ ﺣﺎﻗﻪ ﻭ ﻏﲑﻩ‪.‬‬
‫* ]ﻣﺆﻣﻨﻮﻥ‪] .[١١٦:‬ﻭﺍﻗﻌﺔ‪ .[٧٧:‬ﻭﺻﻒ ﻋﺮﺵ ﺩﺭ ﲤﺎﻡ ﺁﻳﺎﺕ ﻭ ﺩﺭ ﺁﻳﻪ ‪ ٧٤‬ﳘﲔ ﺳﻮﺭﻩ »ﻋﻈﻴﻢ« ﻭ ﻓﻘﻂ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻛﺮﱘ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺷﺎﻳﺪ ﺁﻥ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻋﻈﻴﻢ ﻭ ﺷﺎﻳﺪ‬
‫ﺑﻪ ﻣﻌﲎ ﳏﺘﺮﻡ ﻭ ﺷﺮﺍﻓﺘﻤﻨﺪ ﺑﺎﺷﺪ‪ :‬ﻋﺮﺵ ﳏﺘﺮﻣﻴﻜﻪ ﻣﺼﺪﺭ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻣﻮﺭ ﻋﺎﱂ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻧﻴﻜﻮ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻛﺮﱘ ﺩﺭ ﲨﺎﺩﺍﺕ ﺑﻪ ﻣﻌﲎ ﻧﻴﻜﻮ ﺍﺳﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﻛﺮﱘ‪ :‬ﻳﻌﲎ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﻭ ﳏﺘﺮﻡ ﻭ ﮔﺮﺍﻧﻘﺪﺭ‪.‬‬
‫ﲨﻊ ﻛﺮﱘ ﻛﺮﺍﻡ ﺍﺳﺖ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ]ﻋﺒﺲ‪ .[١٥-١٦:‬ﺑﺎ ﺩﺳﺖ ﻳﺎ ﺩﺭ ﺩﺳﺖ ﻧﻮﻳﺴﻨﺪﮔﺎﱏ ﻛﻪ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﻭ ﻧﻴﻜﻮﻛﺎﺭﺍﻧﻨﺪ ]ﺍﻧﻔﻄﺎﺭ‪.[١٠-١١:‬‬
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‫ﺍﻛﺮﻡ‪ :‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ]ﺣﺠﺮﺍﺕ‪ .[١٣:‬ﳏﺘﺮﻣﺘﺮﻳﻦ ﻭ ﺷﺮﻳﻔﺘﺮﻳﻦ ﴰﺎ ﻧﺰﺩ ﺧﺪﺍ ﭘﺮﻫﻴﺰﻛﺎﺭﺗﺮﻳﻦ ﴰﺎ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻓﺘﺨﺎﺭﺍﺕ ﭘﻮﭺ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﺭﺯﺵ‬
‫ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻓﻘﻂ ﺩﺭ ﺗﻘﻮﻯ ﺑﻪ ﺭﲰﻴﺖ ﻣﻰﺷﻨﺎﺳﺎﻧﺪ ﻭ ﺍﮔﺮ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﻓﻘﻬﺎﺀ ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ ﺭﺍ ﳏﺘﺮﻡ ﻣﻰﺩﺍﺭﱘ ﺁ‪‬ﻢ ﺍﺯ »ﺍﺗﻘﻰ« ﺑﻮﺩﻧﺴﺖ ﻭ ﺍﮔﺮ ﺳﻴﺪﻯ ﺭﺍ ﺑﻪ‬
‫ﺧﺎﻃﺮ ﺍﺟﺪﺍﺩﺵ ﳏﺘﺮﻡ ﺑﺪﺍﺭﱘ ﺑﺎﺯ ﻣﻨﺘﻬﻰ ﺑﻪ »ﺍﺗﻘﻰ« ﺑﻮﺩﻥ ﺍﺟﺪﺍﺩﺵ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫* ]ﻋﻠﻖ‪ .[٣-٤:‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻛﺮﻡ ﺁﻧﺴﺖ ﻛﻪ ﻋﻄﺎﻯ ﺧﺪﺍ ﻣﺎﻓﻮﻕ ﻋﻄﺎﻫﺎ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﳎﻤﻊ »ﹶﺍ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﹶﻛﺮ‪‬ﻣ ﹰﺎ« ﻛﻪ ﻛﺮﻡ ﻫﻴﭻ ﻛﺮﱘ ﺑﻪ ﺍﻭ ﳕﻰﺭﺳﺪ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻣ‪ ‬ﹾﻜﺮِﻡ )ﺑﻪ ﺻﻴﻐﻪ ﻓﺎﻋﻞ( ﻋﺰﻳﺰ ﻛﻨﻨﺪﻩ‪] .‬ﺣﺞ‪ .[١٨:‬ﻫﺮ ﻛﻪ ﺧﺪﺍ ﺧﻮﺍﺭﺵ ﻛﻨﺪ ﺍﻭ ﺭﺍ ﻋﺰﻳﺰ ﺩﺍﺭﻧﺪﻩﺍﻯ ﻧﻴﺴﺖ‪ .‬ﻣ‪ ‬ﹾﻜﺮ‪‬ﻡ )ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ( ﻋﺰﻳﺰ ﻭ ﺷﺮﻳﻒ ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٦:‬ﺑﻠﻜﻪ ﺑﻨﺪﮔﺎﱏ‬
‫ﺷﺮﻳﻒ ﺍﻧﺪ ﻣﻜﺮﻣﺔ )ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ( ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﻧﻴﺰ ﺑﺪﺍﻥ ﻣﻌﲎ ﺍﺳﺖ ]ﻋﺒﺲ‪.[١٣-١٤:‬‬
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‫* ]ﺭﲪﻦ‪] .[٢٧:‬ﺭﲪﻦ‪ .[٧٨:‬ﺍﻛﺮﺍﻡ ﻣﺎﻧﻨﺪ ﺗﻜﺮﱘ ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ »ﹶﺍ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ﻓﹸﻼﻧ ﹰﺎ‪ :‬ﺷﺮ‪ ‬ﹶﻓ ‪‬ﻪ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﺍﻛﺮﺍﻡ ﻭ ﺗﻜﺮﱘ ﺁﻧﺴﺖ ﻛﻪ ﺑﻪ ﻛﺴﻰ ﻧﻔﻊ ﺧﺎﻟﺼﻰ‬
‫ﻳﺎ ﺷﻰ ﺀ ﺷﺮﻳﻔﻰ ﺭﺳﺎﻧﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺍﻯ ﺩﻭ ﮔﻮﻧﻪ ﺻﻔﺎﺕ ﺍﺳﺖ‪ :‬ﺻﻔﺎﺕ ﺟﻼﻝ ﻣﺜﻞ ﻋﻈﻤﺖ‪ ،‬ﻛﱪﻳﺎﺀ‪ ،‬ﻋﺰﺕ‪ ،‬ﻏﻠﺒﻪ‪ ،‬ﭘﺎﻛﻰ ﻭ ﻏﲑﻩ ﻭ ﺻﻔﺎﺕ ﲨﺎﻝ ﻛﻪ ﻣﺒﲔ ﻣﻘﺎﻡ ﻧﻌﻤﺖ ﻭ ﺍﻓﺎﺿﻪ ﺭﲪﺖﺍﻧﺪ ﻣﺜﻞ ﻋﻠـﻢ‪،‬‬
‫ﻗﺪﺭﺕ‪ ،‬ﺟﻮﺩ‪ ،‬ﺭﲪﺖ ﻭ ﻏﲑﻩ‪ .‬ﻟﻔﻆ »ﺫﹸﻭﺍ ﹾﻟﺠ‪‬ﻼﻝ« ﺭﺍﺟﻊ ﺑﻪ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ ﻋﻈﻤﺖ ﻭ ﻟﻔﻆ »ﺍﻟِﺎﮐﺮﺍﻡ« ﺭﺍﺟﻊ ﺑﻪ ﺻﻔﺎﺕ ﲨﺎﻝ ﻭ ﻧﻌﻤﺖ ﻭ ﺭﲪﺖ ﺍﺳﺖ ﭘﺲ ﺍﻛﺮﺍﻡ ﺩﺭ ﻣﻘﺎﻡ ﺍﻓﺎﺿﻪ‬
‫ﺭﲪﺖ ﻭ ﻧﻌﻤﺖ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺖ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺍﻭﻝ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻣﻰﻣﺎﻧﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻛﻪ ﺩﺍﺭﺍﻯ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ ﲨﺎﻝ ﺍﺳﺖ ﺧﺪﺍﺋﻰ ﻛﻪ ﻣﻘﺎﻡ ﺫﺍﺕ ﺑﺎﻻﺗﺮ ﺍﺯ ﳘﻪ ﻭ ﺩﺭ ﻣﻘـﺎﻡ‬
‫ﻧﻌﻤﺖ‪ ،‬ﻣﻌﻄﻰ ﻭ ﻣﻔﻴﺾ ﳘﻪ ﻧﻌﻤﺖﻫﺎﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﺍﹶﻟِﻈﱡﻮﺍ ﺑِﻴﺎﺫﹶﺍﺍ ﹾﻟﺠ‪‬ﻼ ِﻝ ‪‬ﻭ ﺍﹾﻟﺎِﻛﹾﺮﺍ ِﻡ« ﺑﻪ ﺧﻮﺍﻧﺪﻥ ﺧﺪﺍ ﺑﺎ ﺍﻳﻦ ﲨﻠﻪ ﻣﺪﺍﻭﻣﺖ‬
‫ﻛﻨﻴﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﻛﺴﻰ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﳕﺎﺯ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﻣﻰﮔﻔﺖ ﻳﺎ ﺫﺍﺍﳉﻼﻝ ﻭ ﺍﻻﻛﺮﺍﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺩﻋﺎﻳﺖ ﻣﺴﺘﺠﺎﺏ ﺷﺪ‪.‬‬
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‫ﺢ« ‪.‬‬
‫ﺿﺪ‪ ‬ﹶﺍ ‪‬ﺣﺒ‪ ‬ﻪ« ﺍﻳﻀ ﹰﺎ ﻛﹶﺮﻩ )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﻧﺎﭘﺴﻨﺪ ﺷﺪﻥ ﺍﺳﺖ‪ » .‬ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﺍﹾﻟﹶﺎ ‪‬ﻣ ‪‬ﺮ ‪ :‬ﹸﻗِﺒ ‪‬‬
‫ﻛﺮﻩ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ ﻭ ﻗﻔﻞ( ﻧﺎﭘﺴﻨﺪ ﺩﺍﺷﱳ ﻭ ﺍﻣﺘﻨﺎﻉ‪ » .‬ﹶﻛ ِﺮ ِﻩ ﺍﻟﺸ‪ ‬ﻰ َﺀ ﹶﻛﺮ‪‬ﻫﹰﺎ ‪‬ﻭ ﻛﹶﺮﺍ ‪‬ﻫ ﹰﺔ‪ِ :‬‬
‫]ﺍﻧﻔﺎﻝ‪ .[٨:‬ﺗﺎ ﺣﻖ ﺭﺍ ﺛﺎﺑﺖ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﺍﺑﻄﺎﻝ ﻛﻨﺪ ﻫﺮ ﭼﻨﺪ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻧﺎﭘﺴﻨﺪ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺩﺭ ﺻﺤﺎﺡ‪ ،‬ﻗﺎﻣﻮﺱ‪ ،‬ﻣﺼﺒﺎﺡ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻛﺮﻩ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻧﺎﭘﺴﻨﺪﻯ ﻭ ﻣﺸﻘﱴ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﺭﺝ ﺑﺮ ﺷﺨﺺ ﻭﺍﺭﺩ ﻭ ﲢﻤﻴﻞ ﺷﻮﺩ ﻭ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻣﺸﻘﱴ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻓﻘﻂ ﺩﺭ ﺳﻪ ﺟﺎ ﻛﹸﺮﻩ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﺁﻣﺪﻩ ﻛﻪ ﻫﺮ ﺳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻣﺸﻘﺖ ﻧﻔﺴﻰ ﻭ ﺩﺭﻭﱏ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] .[٢١٦:‬ﺍﺣﻘﺎﻑ‪ .[١٥:‬ﻣﻌﻠﻮﻡ‬
‫ﺍﺳﺖ ﻛﻪ ﻛﺮﻩ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺍﺯ ﺩﺭﻭﻥ ﺁﺩﻣﻰ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﺧﺎﺭﺝ‪.‬‬
‫ﻛﹶﺮﻩ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﭘﻨﺞ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﻇﺎﻫﺮﹰﺍ ﳘﻪ ﺍﺯ ﺧﺎﺭﺝ ﺍﺳﺖ ﻣﺜﻞ ]ﻓﺼ‪‬ﻠﺖ‪ .[١١:‬ﺑﻪ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﮔﻔﺖ‪ :‬ﺑﻴﺎﺋﻴﺪ ﺑﺎ ﺭﻏﺒﺖ ﻳﺎ ﻛﺮﺍﻫﺖ ﻳﻌﲎ ﺣﺘﻤﹰﺎ ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ ﺑﺮﻳﺪ ﺍﮔﺮ ﺑﻪ‬
‫ﺭﻏﺒﺖ ﻧﺒﺎﺷﺪ ﳎﺒﻮﺭﻳﺪ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[١٩:‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮ ﻳﺘﻴﻤﻰ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺧﻮﺩ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﺍﻗﺎﺭﺏ ﺍﻭ ﺍﺳﺖ ﻭ ﻭﻯ ﺭﺍ ﺍﺯ‬
‫ﻼ ﺗﻄﺒﻴﻖ ﻣﻰﻛﻨﺪ ﻧﻪ ﺁﻧﭽﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭘﺲ ﺍﺯ ﻣﺮﮒ ﭘﺪﺭ‬
‫ﺍﺯﺩﻭﺍﺝ ﻣﻨﻊ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﺍﻭ ﺿﺮﺭ ﻣﻰﺯﻧﺪ )ﺑﻪ ﺍﻳﻦ ﺍﻣﻴﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﻣﻮﺍﻝ ﺍﻭ ﺭﺍ ﻭﺍﺭﺙ ﺷﻮﺩ( ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺁﻳﻪ ﻛﺎﻣ ﹰ‬
‫ﻧﺎﻣﺎﺩﺭﻯ ﺭﺍ ﺍﺭﺙ ﻣﻰﺑﺮﺩﻧﺪ ]ﻳﻮﻧﺲ‪ .[٩٩:‬ﺁﻳﺎ ﺗﻮ ﻣﺮﺩﻡ ﺭﺍ ﻣﻰﺗﻮﺍﱏ ﳎﺒﻮﺭ ﻛﲎ ﺗﺎ ﻣﺆﻣﻦ ﺑﺎﺷﻨﺪ‪] .‬ﻧﻮﺭ‪ .[٣٣:‬ﻛﻨﻴﺰﺍﻥ ﺟﻮﺍﻥ ﺭﺍ ﺍﮔﺮ ﺧﻮﺍﻫﺎﻥ ﻋﻔﺖ ﺍﻧﺪ ﺑﻪ ﺯﻧﺎ ﳎﺒﻮﺭ ﻧﻜﻨﻴﺪ »ﺍﻥ«‬
‫ﺷﺮﻃﻴﻪ ﺍﺳﺖ ﻭ ﻣﻔﻬﻮﻡ ﺷﺮﻁ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ﺍﺭﺍﺩﻩ ﲢﺼﻦ ﺍﺟﺒﺎﺭ ﻣﻌﲎ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺗﻜﺮﻳﻪ‪ :‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺍﻧﺴﺎﻥ ﻣﻜﺮﻭﻩ ﮔﺮﺩﺍﱏ ﻣﻘﺎﺑﻞ ﲢﺒﻴﺐ ]ﺣﺠﺮﺍﺕ‪ .[٧:‬ﺧﺪﺍ ﺍﳝﺎﻥ ﺭﺍ ﺑﺮ ﴰﺎ ﳏﺒﻮﺏ ﺩﺍﺷﺖ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﳍﺎﻳﺘﺎﻥ ﺯﻳﺒﺎ ﻭ ﻛﻔﺮ ﻭ ﻓـﺴﻖ ﻭ‬
‫ﻋﺼﻴﺎﻥ ﺭﺍ ﻣﺒﻐﻮﺽ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬
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‫]ﺑﻘﺮﻩ‪.[٢٥٦:‬‬
‫ﻳﻌﲎ ﺍﺟﺒﺎﺭﻯ ﺩﺭ ﺩﻳﻦ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺭﺍﻩ ﺣﻖ ﻭ ﺭﺍﻩ ﺿﻼﻟﺖ ﻫﺮ ﺩﻭ ﺁﺷﻜﺎﺭ ﺷﺪﻩ ﻭ ﺍﺯ ﳘﺪﻳﮕﺮ ﻣﺸﺨﺺ ﺍﻧﺪ ﺩﻳﮕﺮ ]ﻛﻬﻒ‪ .[٢٩:‬ﻟﻔﻆ »ﻓِﻰ ﺍﻟﺪ‪‬ﻳ ِﻦ« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺁﻧﻜـﻪ ﺩﺭ‬
‫ﳎﻤﻮﻉ ﻣﱳ ﺩﻳﻦ ﺍﻋﻢ ﺍﺯ ﺍﻋﺘﻘﺎﺩ ﻭ ﺍﺣﻜﺎﻡ ﺍﺟﺒﺎﺭﻯ ﻧﻴﺴﺖ‪ .‬ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﺪﻳﻦ« ﺍﺳﻼﻡ ﻭ ﻳﺎ ﻣﻄﻠﻖ ﺍﺩﻳﺎﻥ ﺁﲰﺎﱏ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻳﺎ ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﻜﻢ ﻭ ﺗﺸﺮﻳﻊ ﺩﺭ ﻗﺎﻟﺐ ﺍﺧﺒﺎﺭ ﺩﺭ ﺻﻮﺭﺕ ﺍﻭﻝ ﻧﻴﺰ ﺑﺎﺯ ﻣﻨﺘﺞ ﺣﻜﻢ ﺗﺸﺮﻳﻌﻰ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻇﺎﻫﺮ ﺑﺎ ﺁﻳﺎﺕ ﺟﻬﺎﺩ ﳐﺎﻟﻒ ﺍﺳﺖ ﻟﺬﺍ ﻋﺪﻩﺍﻯ‬
‫ﺁﻥ ﺭﺍ ﻣﻨﺴﻮﺥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﺣﺎﻝ ﺁﻧﻜﻪ ﻋﻠﺖ ﺍﻳﻦ ﺣﻜﻢ ﳘﺎﻥ ﺗﺒﲔ ﺭﺷﺪ ﺍﺯﻏﻰ ﺍﺳﺖ ﻭ ﻧﺎﺳﺦ ﺗﺎ ﻋﻠﺖ ﺣﻜﻢ ﺭﺍ ﺍﺯ ﺑﲔ ﻧﱪﺩﻩ ﳕﻰﺗﻮﺍﻧﺪ ﺣﻜﻢ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ ﭼﻨﺎﻧﻜﻪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻭ‬
‫ﭼﻮﻥ ﺍﻳﻦ ﻋﻠﺖ ﺍﺯ ﺑﲔ ﺭﻓﺘﲎ ﻧﻴﺴﺖ ﭘﺲ ﺣﻜﻢ ﻧﻴﺰ ﻣﻨﺴﻮﺥ ﳔﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻳﻪ ﺭﺍ ﻳﻚ ﻗﻀﻴﻪ ﺗﻜﻮﻳﲎ ﻭ ﻃﺒﻴﻌﻰ ﮔﺮﻓﺘﻪ ﻭ ﳎﻤﻮﻉ ﺩﻳﻦ ﺭﺍ ﺍﻋﺘﻘﺎﺩ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﻋﻤﺎﻝ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﻭ ﮔﻔﺘﻪ‪ :‬ﺍﻋﺘﻘﺎﺩ ﻭ ﺍﳝﺎﻥ ﺍﺯ ﺍﻣﻮﺭ ﻗﻠﱮ ﺍﺳﺖ ﻭ‬
‫ﺍﻛﺮﺍﻩ ﻭ ﺍﺟﺒﺎﺭ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﺭﺍﻫﻰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﺟﺒﺎﺭ ﻓﻘﻂ ﺩﺭ ﺍﻋﻤﺎﻝ ﻇﺎﻫﺮﻯ ﻭ ﺣﺮﻛﺎﺕ ﺑﺪﱏ ﻣﺆﺛﺮ ﺍﺳﺖ ﻭ ﺍﳝﺎﻥ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺳﻴﻠﻪ ﺑﺮﺍﻫﲔ ﻣﻰﺷﻮﺩ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪ ﻟﺬﺍ »ﻻﺍِﻛﹾﺮﺍ ‪‬ﻩ ﻓﹶﻰ‬
‫ﺍﻟﺪ‪‬ﻳ ِﻦ« ﻳﻚ ﻗﺎﻋﺪﻩ ﺗﻜﻮﻳﲎ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﻧﻪ ﺗﺸﺮﻳﻊ‪.‬‬
‫ﺑﻌﻀﻰ ﺩﺭ ﺭﺩ ﺍﻳﻦ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻋﻘﺎﺋﺪ ﻗﻠﱮ ﺍﻛﺮﺍﻩﭘﺬﻳﺮ ﻧﻴﺴﺖ ﻟﺬﺍ ﻣﻮﺭﺩ ﻧﻔﻰ ﺍﻛﺮﺍﻩ ﳕﻰﺑﺎﺷﺪ‪ .‬ﻭﱃ ﺩﺭ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺕ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﺩﺭ ﻣﻘﺎﻡ ﺗﺸﺮﻳﻊ ﺑﺎﺷﺪ ﻧﻪ ﺍﺧﺒﺎﺭ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ »ﻗﺘﻞ« ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭ ﺟﻨﮕﻬﺎﻯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﺳﺘﻈﻬﺎﺭ ﻛﺮﺩﱘ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﺟﻨﮓ ﺗﻌﺮﺿﻰ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﻓﻘﻂ ﺑـﺎ‬
‫ﭘﻴﻤﺎﻥ ﺷﻜﻨﺎﻥ ﻭ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻓﻜﺮ ﲪﻠﻪ ﺑﻪ ﺍﺳﻼﻡ ﺑﻮﺩﻧﺪ ﻭ ﻳﺎ ﻣﺰﺍﲪﺖ ﻣﻰﻛﺮﺩﻧﺪ ﺟﻨﮕﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺟﻨﮓ ﺩﺭ ﺍﺳﻼﻡ ﺑﺮﺍﻯ ﲢﻤﻴﻞ ﺩﻳﻦ ﻭ ﻋﻘﻴﺪﻩ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ‬
‫ﻣﺰﺍﺣﻢ ﻭ ﺗﺼﻔﻴﻪ ﺟﻮ ﺍﺳﻼﻣﻰ ﺍﺯ ﻭﺟﻮﺩ ﺍﺧﻼﻟﮕﺮﺍﻥ ﻭ ﺑﺎﺯ ﻛﺮﺩﻥ ﺭﺍﻩ ﺗﺒﻠﻴﻎ ﻭ ﺧﻮﺍﺑﺎﻧﺪﻥ ﻓﺘﻨﻪ ﻭ ﺑﺮ ﺳﺮ ﺟﺎﻯ ﻧﺸﺎﻧﺪﻥ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻓﻜﺮ ﺍﺧﻼﻝ ﻭ ﲪﻠﻪﺍﻧﺪ‪.‬‬
‫ﺣﱴ ﺁﻳﻪ ]ﺍﻧﻔﺎﻝ‪ .[٣٩:‬ﻣﻌﻨﺎﻳﺶ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺩﻳﻦ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﲢﻤﻴﻞ ﻛﻨﻴﺪ ﺑﻠﻜﻪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻣﺰﺍﲪﺎﻥ ﲜﻨﮕﻴﺪ ﻭ ﻓﺘﻨﻪﺍﻯ ﻛﻪ ﺑﺮ ﭘﺎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﺎ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﻜﻨﻨﺪ ﺍﺯ ﺑﲔ‬
‫ﺑﱪﻳﺪ ﻭ ﻋﺒﺎﺩﺕ ﻭ ﺑﻨﺪﮔﻰ ﻓﻘﻂ ﺑﺮﺍﻯ ﺧﺪﺍ ﺑﺎﺷﺪ ﻟﺬﺍ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ » ﹶﻓِﺎ ﹶﻥ ﺍ‪‬ﻧ ‪‬ﺘ ‪‬ﻬﻮ‪‬ﺍ ﹶﻓِﺎﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﺑِﻤﺎ ﻳ‪‬ﻌ‪‬ﻤ‪ ‬ﻠﹸﻮ ﹶﻥ ﺑ‪‬ﺼﲑ‪«‬ﺍﮔﺮ ﺍﺯ ﻓﺘﻨﻪ ﺍﻧﮕﻴﺰﻯ ﺩﺳﺖ ﺑﺮﺩﺍﺭﻧﺪ‪ ،‬ﺧﺪﺍ ﺑﻪ ﻛﺎﺭﺷﺎﻥ ﺩﺍﻧﺎﺳﺖ‬
‫]ﺍﻧﻔﺎﻝ‪.[٦١:‬‬
‫ﺍﺗﻔﺎﻗﹰﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺟﻨﮕﻬﺎﻯ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺭﻓﻊ ﺍﻛﺮﺍﻩ ﺑﻮﺩ ﻛﻪ ﻛﻔﺎﺭ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺑﻪ ﺑﺖ ﭘﺮﺳﱴ ﳎﺒﻮﺭ ﻛﻨﻨﺪ ﻭ ﺩﺭﻫﺮﺟﺎ ﺑﻪ ﺳﺮﺍﻍ ﺁ‪‬ﺎ ﻣﻰﺭﻓﺘﻨﺪ‪.‬‬
‫ﭘﺲ ﺍﺳﻼﻡ ﻣﻰﺟﻨﮕﺪ ﺗﺎ ﻣﺰﺍﺣﻢ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ .‬ﺗﺎ ﻣﻮﺟﻮﺩﻳﺖ ﺧﻮﻳﺶ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‪ .‬ﺗﺎ ﺭﺍﻩ ﻓﻄﺮﺕ ﺗﻮﺣﻴﺪﻯ ﺭﺍ ﺑﺎﺯ ﻛﻨﺪ‪ .‬ﺗﺎ ﻛﻔﺎﺭ ﺭﺍ ﺍﺯ ﻓﻜﺮ ﲪﻠﻪ ﻭ ﺍﺧﻼﻟﮕﺮﻯ ﺑﺎﺯﺩﺍﺭﺩ‪ .‬ﻧﻪ‬
‫ﺩﻳﻦ ﺭﺍ ﺑﻪ ﻛﺴﻰ ﲢﻤﻴﻞ ﻛﻨﺪ ﺯﻳﺮﺍ» ﹶﻗ ‪‬ﺪ‪‬ﺗ ‪‬ﺒﻴ‪ ‬ﻦ ﺍﻟﱡﺮﺷﺪ ِﻣ ‪‬ﻦ ﺍ ﹾﻟﻐ‪ِ ‬ﻰ« ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻗﺘﻞ«‪.‬‬
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‫ﻛﺴﺐ = ﻛﺎﺭﻳﻜﻪ ﺑﺮﺍﻯ ﺟﻠﺐ ﻧﻔﻊ ﻳﺎ ﺩﻓﻊ ﺿﺮﺭ ﺍﺳﺖ )ﳎﻤﻊ( ﻛﺴﺐ ﻣﺎﻝ ﻭ ﻋﻠﻢ‪ ،‬ﻃﻠﺒﻴﺪﻥ ﺁﻥ ﺩﻭ ﺍﺳﺖ‪ ،‬ﻛﺴﺐ ﺍﰒ ﻣﺘﺤﻤﻞ ﺷﺪﻥ ﺑﻪ ﮔﻨﺎﻩ ﻭ ﺍﳒﺎﻡ ﺩﺍﺩﻥ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺖ ﻓﹸﻼﻧ ﹰﺎ ﻛﹶﺬﺍ« ﻭﱃ ﺍﻛﺘﺴﺎﺏ ﺩﺭ ﺁﻥ‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻛﺴﺐ ﺩﺭ ﺁﻧﭽﻪ ﺷﺨﺺ ﺑﺮﺍﻯ ﺧﻮﺩ ﻳﺎ ﺑﺮﺍﻯ ﺩﻳﮕﺮﻯ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻟﺬﺍ ﮔﺎﻫﻰ ﺑﻪ ﺩﻭ ﻣﻔﻌﻮﻝ ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﻣﺜﻞ » ﹶﻛ ‪‬‬
‫ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻛﺴﺐ ﻛﻨﺪ ﭘﺲ ﻫﺮ ﺍﻛﺘﺴﺎﺏ ﻛﺴﺐ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﺴﱮ ﺍﻛﺘﺴﺎﺏ ﻧﻴﺴﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪:‬ﻛﺴﺐ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺧﲑ ﻭ ﺷﺮ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﺍﻛﺜﺮ ﺩﺭ ﻋﻤﻞ ﺑﺪﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ .[١٥٨:‬ﻭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٠٢:‬ﺩﺭ ﻛﺎﺭ ﺧﲑ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺁﻳﻪ‬
‫]ﻣﺎﺋﺪﻩ‪ .[٣٨:‬ﻭﻏﲑﻩ ﺩﺭ ﻛﺎﺭ ﺑﺪ ﻭ ﮔﻨﺎﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻛﺘﺴﺎﺏ‪] :‬ﺑﻘﺮﻩ‪ .[٢٨٦:‬ﻃﱪﺳﻰ ﻣﺎﺑﲔ ﻛﺴﺐ ﻭﺍﻛﺘﺴﺎﺏ ﻓﺮﻗﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻀﹰﺎ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﺩﺭ ﺻﺤﺎﺡ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻛﻪ ﻛﺴﺐ ﻭ ﺍﻛﺘﺴﺎﺏ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ‬
‫ﻣﻌﲎ ﺍﻧﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮﺁﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﺍﻛﺘﺴﺎﺏ ﳐﺼﻮﺹ ﺑﻪ ﻛﺴﺐ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺑﺮﺍﻯ ﺧﻮﺩ‪ .‬ﻭﱃ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺁﻳﺎﺕ ﻗﺎﺑﻞ ﭘﻴﺎﺩﻩ ﺷﺪﻥ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻛﺴﺐ ﻭ ﺍﻛﺘﺴﺎﺏ ﺩﺭ ﳘﻪ ﺟﺎ ﺍﺯ‬
‫ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﻛﺴﺐ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺍﺳﺖ‪.‬‬
‫ﺯﳐﺸﺮﻯ ﺩﺭ ﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﮔﻔﺘﻪ‪ :‬ﭼﻮﻥ ﺩﺭ ﺍﻛﺘﺴﺎﺏ ﻣﻄﺎﻭﻋﻪ ﻫﺴﺖ ﺁﻣﺪﻥ ﺍﻛﺘﺴﺎﺏ ﺩﺭ ﻋﻤﻞ ﺑﺪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﻛﻪ ﺷﺮ ﺍﺯ ﻣﺸﺘﻬﻴﺎﺕ ﻧﻔﺲ ﻭ ﻧﻔﺲ ﺑﻪ ﺁﻥ ﻣﻨﺠﺬﺏ ﺍﺳﺖ ﻭ ﭼﻮﻥ‬
‫ﺩﺭ ﻛﺎﺭ ﺧﲑ ﺍﻳﻦ ﺣﺎﻟﺖ ﻧﻴﺴﺖ ﻟﺬﺍ ﻛﺴﺐ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪.‬‬
‫ﺍﳌﻨﺎﺭ ﻗﻮﻝ ﺯﳐﺸﺮﻯ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﻭﱃ ﺑﻌﻜﺲ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻇﺎﻫﺮﺍ ﻓﺮﻕ ﻣﻬﻤﻰ ﻣﻴﺎﻥ ﻛﺴﺐ ﻭ ﺍﻛﺘﺴﺎﺏ ﻧﺒﺎﺷﺪ ﺩﺭ ﻛﺘﺐ ﺍﺩﺏ ﻧﻴﺰ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻓﺘﻌﻞ ﺑﻪ ﻣﻌﲎ ﻓﻌﻞ ﻣﻰﺁﻳﺪ‪.‬‬
‫ﺍﻛﺘﺴﺎﺏ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﲢﻤﻞ ﻭ ﻛﺴﺐ ﻛﺎﺭ ﺷﺮ ﺁﻣﺪﻩ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﻛﺎﺭ ﻧﻴﻚ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪.[٣٢:‬‬
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‫ﻛﺴﺪ = ]ﺗﻮﺑﻪ‪ .[٢٤:‬ﻛﺴﺎﺩ ﲡﺎﺭﺕ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﺍﻏﺐ ﻭ ﺧﺮﻳﺪﺍﺭﺵ ﻛﻢ ﺑﺎﺷﺪ ﻳﻌﲎ ﺍﻣﻮﺍﻟﻴﻜﻪ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩﺍﻳﺪ ﻭ ﲡﺎﺭﺗﻴﻜﻪ ﺍﺯ ﻛﺴﺎﺩ ﺁﻥ ﻣﻰﻫﺮﺍﺳﻴﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛِﺴﻒ = ﺑﻪ ﻛﺴﺮ ﻛﺎﻑ ﻭ ﺳﻜﻮﻥ ﺳﲔ ﻭ ﻧﻴﺰ )ﺑﺮﻭﺯﻥ ﻋﻨﺐ( ﻫﺮ ﺩﻭ ﲨﻊ ِﻛﺴ‪‬ﻔﹶﺔ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻄﻌﻪ ﻭ ﺗﻜﻪ ﻣﻰﺑﺎﺷﺪ ]ﻃﻮﺭ‪ .[٤٤:‬ﻛﺴﻒ ﺑﻪ ﺳﻜﻮﻥ ﺳﲔ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺷﺎﻳﺪ ﻣﻔﺮﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﻳﺎ ﻭﺻﻒ »ﺳﺎﻗِﻄ ﹰﺎ« ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻟﻔﻆ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻭ ﺍﮔﺮ ﺑﺒﻴﻨﻨﺪ ﻛﻪ ﻗﻄﻌﻪﺍﻯ ﺍﺯ ﺁﲰﺎﻥ ﺩﺭﺣﺎﻝ ﺍﻓﺘﺎﺩﻥ ﺑﺮ ﺳﺮ ﺁ‪‬ﺎﺳﺖ ﺍﺯ ﻛﺜﺮﺕ ﻃﻐﻴﺎﻥ ﺑﺎﻭﺭ‬
‫ﻧﻜﺮﺩﻩ ‪ -‬ﮔﻮﻳﻨﺪ ﺍﺑﺮﻯ ﻣﺘﺮﺍﻛﻢ ﺍﺳﺖ‪.‬‬
‫]ﺍﺳﺮﺍﺀ‪.[٩٢:‬ﻛﺴﻒ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ]ﺷﻌﺮﺍﺀ‪] -.[١٨٧:‬ﺭﻭﻡ‪] -.[٤٨:‬ﺳﺒﺎﺀ‪ .[٩:‬ﺑﺮ ﻭﺯﻥ ﻋﻨﺐ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﻣﻌﲎ ﺗﻜﻪﻫﺎ ﻭ ﻗﻄﻌﻪﻫﺎ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﻳﺎ ﺁﻧﻜﻪ ﺁﲰﺎﻥ ﺭﺍ ﺗﻜﻪ ﺗﻜﻪ ﺑﺮ‬
‫ﻣﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﱴ ﻓﺮﻭﺩ ﺁﻭﺭﻯ‪.‬‬
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‫ﺴ ﹸﻞ ﺍﹶﻟﺘ‪‬ﺜﺎ ﹸﻗ ﹸﻞ ﻋ‪‬ﻤﺎﻻ ‪‬ﻳﻨ‪‬ﺒ‪‬ﻐ ِﻰ ﺍﻟﺘ‪‬ﺜﺎﹸﻗ ﹸﻞ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ« ﹶﻛﺴِﻞ‬
‫ﹶﻛﺴ‪‬ﻞ = ﺑﻪ ﻓﺘﺢ ﻛﺎﻑ ﻭ ﺳﲔ ﺑﻪ ﻣﻌﲎ ﺳﺴﱴ ﺩﺭ ﺁﻧﭽﻪ ﻧﺒﺎﻳﺪ ﺩﺭ ﺁﻥ ﺳﺴﱴ ﻛﺮﺩ ﻭ ﻟﺬﺍ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﺭﺍﻏﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ‪»:‬ﹶﺍﹾﻟ ﹶﻜ ‪‬‬
‫ﺑﻪ ﻓﺘﺢ ﻛﺎﻑ ﻭ ﻛﺴﺮ ﺳﲔ ﻭ ﹶﻛﺴ‪‬ﻼﻥ ﺑﻪ ﻣﻌﲎ ﺳﺴﺖ ﻭ ﰉ ﺣﺎﻝ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﻛﹸﺴﺎﱃ ﺑﻪ ﺿﻢ ﻭ ﻓﺘﺢ ﻛﺎﻑ ﺁﻳﺪ ]ﻧﺴﺎﺀ‪ .[١٤٢:‬ﭼﻮﻥ ﺑﻪ ﳕﺎﺯ ﺑﺮﺧﻴﺰﻧﺪ ﰉ ﺣﺎﻝ ﻭ ﻛﺴﻞ ﺑﺮﺧﻴﺰﻧﺪ‬
‫ﻭ ﺑﻪ ﻣﺮﺩﻡ ﺭﻳﺎ ﻛﻨﻨﺪ ﺍﻳﻀﹰﺎ ]ﺗﻮﺑﻪ‪ .[٥٤:‬ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﺴﻮ = ﻛِﺴﺎﺀ ﻭ ِﻛﺴ‪‬ﻮ‪‬ﺓ ﺑﻪ ﻣﻌﲎ ﻟﺒﺎﺱ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢٣٣:‬ﺑﺮ ﻋﻬﺪﻩ ﭘﺪﺭ ﺷﲑﺧﻮﺍﺭ ﺍﺳﺖ ﻃﻌﺎﻡ ﻭ ﻟﺒﺎﺱ ﺯﻧﺎﻥ ﻣﺮﺿﻌﻪ‪.‬‬
‫ﻛﹶﺴﺎ ﻭ ﺍِﻛﹾﺴﺎﺀ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﺪﻥ ﻟﺒﺎﺱ ﺍﺳﺖ ]ﻣﺆﻣﻨﻮﻥ‪ .[١٤:‬ﭘﺲ ﺍﺳﺘﺨﻮﺁ‪‬ﺎﺭﺍ ﮔﻮﺷﺖ ﭘﻮﺷﺎﻧﺪﱘ ]ﻧﺴﺎﺀ‪ .[٥:‬ﺍﺯ ﺍﻣﻮﺍﻝ ﺑﻪ ﺳﻔﻴﻬﺎﻥ ﻃﻌﺎﻡ ﻭ ﻟﺒﺎﺱ ﺑﺪﻫﻴﺪ‪ ،‬ﻭ ﺑﺎ ﺁ‪‬ـﺎ‬
‫ﻣﺘﻌﺎﺭﻑ ﺳﺨﻦ ﮔﻮﻳﻴﺪ‪.‬‬
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‫ﻛﺸﻂ = ﺑﺮﺩﺍﺷﱳ ﭼﻴﺰﻯ ﺍﺯ ﺭﻭﻯ ﭼﻴﺰﻳﻜﻪ ﺁﻥ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺩﺍﺷﱳ ﭘﺮﺩﻩ ﺍﺯ ﺭﻭﻯ ﭼﻴﺰﻯ ﻛﻨﺪﻥ ﭘﻮﺳﺖ ﺷﺘﺮ‪ .‬ﻋﺮﺏ ﺩﺭ ﻛﻨﺪﻥ ﭘﻮﺳﺖ ﺷﺘﺮ ﻟﻔﻆ ﺳﻠﺦ ﺑﻪ ﻛﺎﺭ ﳕﻰﺑﺮﺩ ﺑﻠﻜﻪ‬
‫ﻛﺸﻂ ﮔﻮﻳﺪ‪] .‬ﺗﻜﻮﻳﺮ‪ .[١١:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺁﲰﺎﻥ ﻛﻨﺪﻩ ﻭ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺁﻳﻪ ﺍﺯ ﻋﻼﺋﻢ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﲰﺎﺀ ﻫﻮﺍﻯ ﳏﻴﻂ ﺑﺮ ﺯﻣﲔ ﺑﺎﺷﺪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻃﺒﻘﺎﺕ ﺟﻮ ﺍﺯ‬
‫ﺍﻃﺮﺍﻑ ﺯﻣﲔ ﻛﻨﺪﻩ ﻭ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﻏﲑﺍﺯ ﻫﻮﺍ ﺑﺎﺷﺪ ﺑﺎﺯ ﻣﺮﺍﺩ ﳘﺎﻥ ﻛﻨﺪﻩ ﺷﺪﻥ ﺍﺳﺖ ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺏ ‪‬ﻋ ِﻦ ﺍ ﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ« ﻣﻌﻨﺎﻳﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻟﺒﺎﺱ ﺭﺍ ﺍﺯ ﭼﻬﺮﻩ ﺑﺮﺩﺍﺷﺘﻢ‪.‬‬
‫ﺖ ﺍﻟﺜﱠ ‪‬ﻮ ‪‬‬
‫ﺸ ﹾﻔ ‪‬‬
‫ﷲ ﹶﻏﻤ‪ ‬ﻪ‪ :‬ﺍﹶﺯﺍﹶﻟ ‪‬ﻪ« ﻭ ﺍﮔﺮ ﮔﻮﻳﻨﺪ » ﹶﻛ ‪‬‬
‫ﻒﺍُ‬
‫ﺸ ‪‬‬
‫ﻒ ﺍﻟﺸ‪ ‬ﻰ َﺀ ﹶﻛﺸ‪‬ﻔ ﹰﺎ‪ :‬ﹶﺍ ﹾﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻩ ‪ -‬ﹶﻛ ‪‬‬
‫ﺸ ‪‬‬
‫ﻛﺸﻒ = ﺍﻇﻬﺎﺭ ﻭﺍﺯﻟﻪ » ﹶﻛ ‪‬‬
‫]ﳓﻞ‪ .[٥٤:‬ﺳﭙﺲ ﭼﻮﻥ ﮔﺮﻓﺘﺎﺭﻯ ﺭﺍ ﺍﺯ ﴰﺎ ﺑﺮﺩﺍﺷﺖ ﮔﺮﻭﻫﻰ ﺍﺯ ﴰﺎ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﻣﺸﺮﻙ ﻣﻰﺷﻮﻧﺪ‪] .‬ﳕﻞ‪ .[٤٤:‬ﭼﻮﻥ ﺁﻥ ﻛﺎﺥ ﺭﺍ ﺩﻳﺪ ﮔﻤﺎﻥ ﻛﺮﺩ ﺁﺏ ﻭﺳﻴﻌﻰ ﺍﺳﺖ ﻫﺮ‬
‫ﺩﻭ ﺳﺎﻕ ﺧﻮﺩ ﺭﺍ ﻋﺮﻳﺎﻥ ﻛﺮﺩ ﻭ ﻟﺒﺎﺱ ﺍﺯ ﺳﺎﻗﻬﺎﻳﺶ ﺑﺎﻻ ﺯﺩ‪.‬‬
‫]ﳕﻞ‪ .[٦٢:‬ﻳﺎ ﻛﻴﺴﺖ ﺁﻧﻜﻪ ﻣﻀﻄﺮ ﺭﺍ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ ﻭ ﻧﺎﮔﻮﺍﺭ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ‪.‬‬
‫* ]ﳒﻢ‪» .[٥٧-٥٨:‬ﺁﺯِﻗﹶﺔ« ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻚ ﺷﻮﻧﺪﻩ ﺍﺯ ﺍﲰﺎﺀ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ]ﻏﺎﻓﺮ‪ .[١٨:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺸﻒ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺷﺪﺍﺋﺪ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﻛﺎﺷﻔﺔ ﺻﻔﺖ‬
‫ﻧﻔﺲ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻗﻴﺎﻣﺖ ﻧﺰﺩﻳﻚ ﺷﺪ ﻭ ﻫﻴﭻ ﺷﺨﺼﻰ ﺟﺰ ﺧﺪﺍ ﻗﺪﺭﺕ ﻧﺪﺍﺭﺩ ﺷﺪﺍﺋﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ‪.‬‬
‫* ]ﻗﻠﻢ‪ .[٤٢:‬ﻛﺸﻒ ﺳﺎﻕ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﺷﺘﺪﺍﺩ ﺍﻣﺮ‪ .‬ﻃﱪﺳﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺷﺨﺺ ﭼﻮﻥ ﺩﺭ ﻛﺎﺭ ﺑﺰﺭﮔﻰ ﻭﺍﻗﻊ ﺷﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻼﺵ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ ﻭ ﻟﺒﺎﺱ ﺭﺍ ﺍﺯ ﺳﺎﻕ ﺑﺎﻻ‬
‫ﻣﻰﺯﻧﺪ ﭘﺲ ﻛﺸﻒ ﺳﺎﻕ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺳﺖ ﺍﺯ ﺷﺪﺕ‪.‬‬
‫ﺩﺭ ﻛﺸﺎﻑ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻳﻮﻡ ﻳﺸﺘ‪‬ﺪ ﺍﻻﻣﺮ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺁﻥﺭﻭﺯ ﻧﻪ ﺳﺎﻕ ﻫﺴﺖ ﻭ ﻧﻪ ﻛﺸﻒ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﺷﺨﺺ ﰉ ﺩﺳﺖ ﲞﻴﻞ ﮔﻮﱙ‪ :‬ﺩﺳﺘﺶ ﺑﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﺣﺎﻝ ﺁﻥ ﻛﻪ ﻧﻪ‬
‫ﺩﺳﱴ ﻫﺴﺖ ﻭ ﻧﻪ ﺯﳒﲑﻯ ﺁﻥ ﻓﻘﻂ ﻣﺜﻠﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﲞﻴﻞ ﻳﻌﲎ ﺭﻭﺯﻯ ﻛﺎﺭ ﺑﻪ ﺷﺪﺕ ﻭ ﺳﺨﱴ ﻣﻰﺭﺳﺪ ﻭ ﻛﻔﺎﺭ ﺑﻪ ﺳﺠﻮﺩ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﻧﺪ ﻭﱃ ﳕﻰﺗﻮﺍﻧﻨﺪ‪ .‬ﺩﺭﻛﺘﺐ ﺍﻫﻞ ﺳﻨﺖ ﺍﺯ‬
‫ﲨﻠﻪ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﺑﻮ ﺳﻌﻴﺪ ﺧﺪﺭﻱ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺷﻨﻴﺪﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺳﺎﻕ ﭘﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ‬
‫ﻫﺮ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺳﺠﺪﻩ ﻛﺮﺩﻩ ﺑﻪ ﺳﺠﺪﻩ ﻣﻰﺍﻓﺘﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﺎ ﺭﻳﺎ ﺳﺠﺪﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺳﺠﺪﻩ ﻛﻨﻨﺪ ﭘﺸﺘﺸﺎﻥ ﻣﺎﻧﻨﺪ ﲣﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻧﺘﻮﺍﻧﻨﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﺑﻦ ﻛﺜﲑ ﮔﻮﻳﺪﺍﻳﻦ ﺣﺪﻳﺚ‬
‫ﺩﺭ ﺻﺤﻴﺢ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﻌﺎﺫﺍﷲ ﺍﺯ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﺯﳐﺸﺮﻯ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺭﺩ ﻭﻗﺎﺋﻞ ﺁﻥ ﺭﺍ ﺗﻘﺒﻴﺢ ﻣﻰﻛﻨﺪ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺳﻪ ﺣﺪﻳﺚ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺯ ﺩﺭﺍﳌﻨﺜﻮﺭ ﻧﻘﻞ‬
‫ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﻫﺮ ﺳﻪ ﻣﺒﲎ ﺑﺮ ﺗﺸﺒﻴﻪﺍﻧﺪ ﻛﻪ ﳐﺎﻟﻒ ﻋﻘﻞ ﻭ ﻧﺺ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﺎﻳﺪ ﻣﻄﺮﺡ ﻛﺮﺩ ﻳﺎ ﺗﺄﻭﻳﻞ ﳕﻮﺩ‪.‬‬
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‫ﻛﹶﻈﹾﻢ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﳎﺮﺍﻯ ﺗﻨﻔﺲ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻳﻀﺎ ﻛﻈﻢ ﺣﺒﺲ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﻏﻠﻴﻆ ﺍﺳﺖ ﺩﺭ ﺳﻴﻨﻪ ﺧﻮﺍﻩ ﺑﻪ ﻭﺍﺳﻄﻪ ﻋﻔﻮ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﺖ ﺍﹾﻟ ِﻘ ‪‬ﺮ‪‬ﺑ ﹶﺔ« ﻳﻌﲎ ﺩﻫﺎﻥ ﻣﺸﻚ ﺭﺍ ﭘﺲ ﺍﺯ ﭘﺮﻛﺮﺩﻥ ﺑﺴﺘﻢ »ﻓﹸﻼﻥﹲ ﻛﹶﻈﻴﻢ‪ ‬ﻭ ﻣ‪‬ﻜﹾﻈﹸﻮﻡ‪ «‬ﺁﻥ ﻭﻗﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﭘﺮ ﺍﺯ ﻏﺼﻪ ﻳﺎ ﭘﺮ‬
‫ﺍﺻﻞ ﻛﻈﻢ ﺑﺴﱳ ﺩﻫﺎﻥ ﻣﺸﻚ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﭘﺮﺷﺪﻥ » ﹶﻛ ﹶﻈ ‪‬ﻤ ‪‬‬
‫ﺍﺯ ﺧﺸﻢ ﺑﺎﺷﺪ ﻭ ﺍﻧﺘﻘﺎﻡ ﻧﮕﲑﺩ‪.‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٤:‬ﺁﻧﺎﻥ ﻛﻪ ﺧﺸﻢ ﺧﻮﻳﺶ ﺭﺍ ﻓﺮﻭﺑﺮﻧﺪ ﻭ ﺣﺒﺲ ﻛﻨﻨﺪ ﻭ ﺍﻧﺘﻘﺎﻡ ﻧﮕﲑﻧﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﻣﺮﺩﻡ ﺭﺍ ﻋﻔﻮ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫]ﻗﻠﻢ‪ .[٤٨:‬ﻇﺎﻫﺮﺍ ﻣﻜﻈﻮﻡ ﺑﻪ ﻣﻌﲎ ﭘﺮ ﺍﺯ ﻏﺼﻪ ﺍﺳﺖ ﻳﻌﲎ ﻣﺎﻧﻨﺪ ﻳﻮﻧﺲ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﺒﺎﺵ ﺁﻧﻮﻗﺖ ﻛﻪ ﺧﺪﺍﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﭘﺮ ﺍﺯ ﺍﻧﺪﻭﻩ ﺑﻮﺩ‪.‬‬
‫]ﻳﻮﺳﻒ‪ .[٨٤:‬ﺍﺯ ﺍﻧﺪﻭﻩ ﻫﺮ ﺩﻭ ﭼﺸﻤﺶ ﺳﻔﻴﺪ ﺷﺪ ﻭ ﻭﺟﻮﺩﺵ ﭘﺮ ﺍﺯ ﺍﻧﺪﻭﻩ ﺑﻮﺩ‪.‬‬
‫]ﳓﻞ‪ .[٥٨:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﻧﺪﻭﻫﮕﲔ ﻭ ﺧﺸﻤﮕﲔ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﺑﻪ ﻳﻜﻰ ﺑﺸﺎﺭﺕ ﺩﺧﺘﺮﺩﻫﻨﺪ ﭼﻬﺮﻩﺍﺵ ﺳﻴﺎﻩ ﻣﻰﺷﻮﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻪ ﺷﺪﺕ ﺍﻧﺪﻭﻫﮕﲔ ﻭ ﻏﻀﺒﻨﺎﻙ ﺍﺳﺖ‪.‬‬
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‫ﺐ ﺍﺳﺖ‪] .‬ﻧﺒﺎﺀ‪ .[٣١-٣٣:‬ﺑﺮﺍﻯ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﳒـﺎﺕ‬
‫ﻛﻌﺐ = ﻛﹸﻌ‪‬ﻮﺏ ﻭ ﻛِﻌﺎﺑ‪‬ﺔ ﺑﺰﺭﮒ ﺷﺪﻥ ﻭ ﺑﺮﺁﻣﺪﻥ ﭘﺴﺘﺎﻥ ﺩﺧﺘﺮ ﺍﺳﺖ )ﻗﺎﻣﻮﺱ( ﻛﺎﻋِﺐ ﺩﺧﺘﺮ ﻧﺎﺭﭘﺴﺘﺎﻥ ﲨﻊ ﺁﻥ ﻛﹶﻮﺍ ِﻋ ‪‬‬
‫ﻫﺴﺖ‪ ...‬ﻭ ﻧﺎﺭ ﭘﺴﺘﺎ‪‬ﺎﻯ ﳘﺴﻦ ﻣﺎﻝ ﺁ‪‬ﺎﺳﺖ‪.‬‬
‫* ]ﻣﺎﺋﺪﻩ‪» .[٦:‬ﹶﺍﺭ‪‬ﺟ‪‬ﻠﹶﻜﹸﻢ« ﻫﻢ ﺑﺎ ﻛﺴﺮ ﻭ ﻫﻢ ﺑﺎ ﻓﺘﺢ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻭﱃ ﺷﻬﺮﺕ ﺩﺭ ﻓﺘﺢ ﺍﺳﺖ‪ ،‬ﺁﻥ ﺩﺭ ﺻﻮﺭﺕ ﻓﺘﺢ ﻋﻄﻒ ﺍﺳﺖ ﺑﻪ ﳏﻞ » ‪‬ﺭﺅ‪‬ﺳِﻜﹸﻢ« ﻛﻪ ﻣﻔﺘﻮﺡ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻔﻌﻮﻝ‬
‫ﺴﺤ‪‬ﻮﺍ« ﺍﺳﺖ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻛﺴﺮ ﻋﻄﻒ ﺍﺳﺖ ﺑﺮ ﻟﻔﻆ »ﺭ‪‬ﺅﺳِﻜﹸﻢ« ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﻭﺟﻮﺏ ﻣﺴﺢ ﭘﺎﻫﺎ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ‪ ،‬ﻧﺎﺷﻴﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﺩﺭ ﺻﻮﺭﺕ ﻓﺘﺢ ﻋﻄﻒ‬
‫»ﻭ‪‬ﺍ ‪‬ﻣ ‪‬‬
‫ﺴﺤ‪‬ﻮﺍ« ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻄﻒ ﺑﻪ ﻣﻔﻌﻮﻝ »ﻓﹶﺎ ﹾﻏﺴ‪ ‬ﻠﹸﻮﺍ« ﺑﺎﺷﺪﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺭﻓﻖﻣﺮﻓﻖ«‪.‬‬
‫ﺍﺳﺖ ﺑﻪ »ﺍﹶﻳ‪‬ﺪﻳ ﹸﻜ ‪‬ﻢ« ﻭ ﻭﺟﻮﺏ ﻏﺴﻞ ﭘﺎ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﺯﻳﺮﺍ ﻟﻔﻆ »ﻭ‪‬ﺍ ‪‬ﻣ ‪‬‬
‫ﺍﻣﺎ ﻛﻌﺒﲔ ﻛﻪ ﻣﻔﺮﺩﺵ ﻛﻌﺐ ﺍﺳﺖ ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻔﺼﻞ ﭘﺎﺍﺳﺖ ﻳﺎ ﺑﺮﺟﺴﺘﮕﻰ ﺍﺳﺘﺨﻮﺍﻥ ﺭﻭﻯ ﭘﺎ ﻳﻌﲎ ﻗﻮﺯﻙ ﭘﺎ؟ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻌﺒﲔ ﻧﺰﺩ ﺍﻣﺎﻣﻴﻪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺩﻭ ﺍﺳﺘﺨﻮﺍﻥ‬
‫ﺭﻭﻯ ﭘﺎ )ﻗﻮﺯﻙ( ﻭﱃ ﲨﻬﻮﺭ ﻣﻔﺴﺮﺍﻥ ﻭ ﻓﻘﻬﺎﺀﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺩﻭ ﺍﺳﺘﺨﻮﺍﻥ ﺳﺎﻗﻬﺎ ﺍﺳﺖ ﻳﻌﲎ ﺩﻭ ﻗﻮﺯﻙ ﺳﺎﻗﻬﺎ ﻛﻪ ﺩﺭ ﺍﻧﺘﻬﺎﻯ ﺍﺳﺘﺨﻮﺍﻥ ﺳﺎﻕ ﻭ ﺩﺭ ﻣﻔﺼﻞ ﺳﺎﻕ ﻭ ﭘﺎ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﻫﺮ ﭘﺎ ﺩﻭ ﻛﻌﺐ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪:‬ﺍﻣﺎﻣﻴﻪ ﺩﺭ ﺭﺩ ﺍﻳﻦ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺩﻭ ﻗﻮﺯﻙ ﺍﻧﺘﻬﺎﻯ ﺳﺎﻕ ﺑﺎﺷﺪ ﻻﺯﻡ ﺑﻮﺩ »ﺍِﻟﹶﻰ ﺍﻟﹾﻜِﻌﺎﺏ« ﺁﻳﺪ ﺯﻳﺮﺍ‬
‫ﻣﺴﺢ ﺑﻪ ﭼﻬﺎﺭ ﻛﻌﺐ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺗﺜﻨﻴﻪ ﺁﻣﺪﻥ ﻛﻌﺒﲔ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻔﻬﻤﺎﻧﺪ ﺩﺭﻫﺮ ﭘﺎ ﻳﻚ ﻛﻌﺐ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺩﺭ ﺑﺎﺭﻩ ﺩﺳﺘﻬﺎ ﻛﻪ »ﺍﳌﺮﺍﻓﻖ« ﺁﻣﺪﻩ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺷﺨﺺ ﺩﻭ ﻣﺮﻓﻖ ﺩﺍﺭﺩ ﻭ ﺍﮔﺮ »ﺍﱃ ﺍﻟﻜﻌﺎﺏ« ﮔﻔﺘﻪ ﻣﻰﺷﺪ ﺑﻴﺸﺘﺮ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺭﻓﺖ ﻛﻪ ﺩﺭ ﻫﺮ ﭘﺎ ﺩﻭ ﻗﻮﺯﻙ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺩﺭ ﻧﺰﺩ ﺍﻣﺎﻣﻴﻪ ﻛﻌﺐ ﻗﻮﺯﻙ ﭘﺎﺳﺖ ﺩﺭ ﻣﺴﺘﻤﺴﻚ ﻋﺮﻭﻩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻴﺦ ﺩﺭ ‪‬ﺬﻳﺐ ﺑﺮ ﺁﻥ ﺍﺩﻋﺎﻯ ﺍﲨﺎﻉ ﻛﺮﺩﻩ‪ ،‬ﺍﺯ ﻣﻌﺘﱪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﻣﺬﻫﺐ‬
‫ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺍﺯ ﺫﻛﺮﻯ ﻭ ﳏﻜﻰ ﺍﻧﺘﺼﺎﺭ ﻭ ﳏﻜﻰ ﺧﻼﻑ ﺍﺩﻋﺎﻯ ﺍﲨﺎﻉ ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﻋﻼﻣﻪﺩﺭ ﳐﺘﻠﻒ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻌﺐ ﺭﺍ ﻣﻔﺼﻞ ﭘﺎ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺁﻥ ﻣﻮﺍﻓﻖ‬
‫ﺍﺣﺘﻴﺎﻁ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺳﻴﺪ ﺩﺭ ﻋﺮﻭﺓ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻗﻮﻝ ﺍﻫﻞ ﻟﻐﺖ‪ :‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ :‬ﻛﻌﺐ ﻗﻮﺯﻙ ﺭﻭﻯ ﭘﺎ ﻭ ﺩﻭ ﻗﻮﺯﻙ ﺩﺭ ﺩﻭ ﻃﺮﻑ ﭘﺎ ﻭ ﻫﺮ ﻣﻔﺼﻞ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ‬
‫ﻗﻮﻝ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ .‬ﺟﻮﻫﺮﻯ ﺁﻥ ﺭﺍ ﺍﺳﺘﺨﻮﺍﻥ ﺑﺮﺟﺴﺘﻪ ﻧﺰﺩ ﻣﻔﺼﻞ ﻣﻰﺩﺍﻧﺪ ﺑﺎﻻﺗﺮ ﺍﺯ ﻗﻮﺯﻙ‪.‬‬
‫ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻤﻌﻰ ﻭ ﲨﺎﻋﱴ ﺁﻥ ﺭﺍ ﺩﻭﻗﻮﺯﻙ ﺩﺭ ﺩﻭ ﻃﺮﻑ ﭘﺎ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﺍﺑﻦ ﺍﻋﺮﺍﰉ ﻭ ﲨﺎﻋﱴ ﺁﻥ ﺭﺍ ﻣﻔﺼﻞ ﻣﻴﺎﻥ ﭘﺎ ﻭ ﺳﺎﻕ ﮔﻔﺘﻪﺍﻧﺪ ‪ .‬ﻗﻮﻝ ﺭﺍﻏﺐ ﻧﻴﺰ ﻇﺎﻫﺮﺍ ﻣﺎﻧﻨـﺪ‬
‫ﺟﻮﻫﺮﻯ ﺍﺳﺖ‪.‬‬
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‫ﻛﻌﺒﻪ = ]ﻣﺎﺋﺪﻩ‪ .[٩٧:‬ﺍﻭﻝ ﺑﻪ ﺍﻟﻔﺎﻅ ﺁﻳﻪ ﺗﻮﺟﻪ ﻛﻨﻴﻢ‪»:‬ﹶﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ﹶﺔ«‪.‬‬
‫ﺩﺭ ﻣﻌﻨﺎﻯ ﻛﻌﺐ ﺑﺮﺁﻣﺪﮔﻰ ﻭ ﺑﺎﻻ ﺁﻣﺪﻥ ﻣﻠﺤﻮﻅ ﻭ ﻳﺎ ﺍﺻﻞ ﻣﻌﻨﺎﻯ ﺁﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻛﹶﻮﺍﻋِﺐ ﻭ ﻛﹶﻌ‪‬ﺐ )ﺑﻪ ﻣﻌﲎ ﻗﻮﺯﻙ( ﺩﺍﻧﺴﺘﻪ ﺷﺪ ﻟﺬﺍ ﻫﺮ ﺍﻃﺎﻕ ﻣﺮﺑﻊ ﺭﺍ ﻛﻌﺒﻪ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ‬
‫ﭼﻬﺎﺭ ﺯﺍﻭﻳﻪ ﺁﻥ ﺷﻜﻞ ﺑﺮﺁﻣﺪﮔﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﺭﺍ ﺑﺪﻳﻦ ﺍﻋﺘﺒﺎﺭ ﻛﻌﺒﻪ ﮔﻔﺘﻪﺍﻧﺪ)ﳎﻤﻊ( ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﺑﻊ ﻣﻜﻌﺐ ﺍﺳﺖ‪.‬‬
‫»ﻗﻴﺎﻡ« ﺑﻪ ﻣﻌﲎ ﻗﻮﺍﻡ ﻭ ﻣﺎ ‪‬ﻳ ﹸﻘ ‪‬ﻮ ‪‬ﻡ ِﺑ ِﻪ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ﺍﺳﺖ ﺍﻣﻮﺍﻝ ﻗﻴﺎﻡ ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﻳﻌﲎ ﺯﻧﺪﮔﻰ ﻗﻮﺍﻣﺶ ﺑﺎ ﺍﻣﻮﺍﻝ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﻣﺎﻝ ﺯﻧﺪﮔﻰ ﺭﻭﻯ ﭘﺎﻯ ﺧﻮﺩ ﳕﻰﺍﻳﺴﺘﺪ‪ .‬ﭘﺲ ﻛﻌﺒﻪ ﻣﺎﻳﻪ‬
‫ﻗﻮﺍﻡ ﻣﺮﺩﻡ ﺍﺳﺖ ﻭ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺯﻧﺪﮔﻰ ﺍﺳﺘﻮﺍﺭ ﻭ ﺳﻌﺎﺩﲤﻨﺪ‪.‬‬
‫ﺱ« ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﻛﻌﺒﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺍﻳﻦ ﺣﻜﻢ ﺭﺍ ﺩﺍﺭﺩ ﻧﻪ ﻓﻘﻂ ﺑﺮﺍﻯ ﻣﺴﻠﻤﲔ »ﺍﻟﺸ‪ ‬ﻬ ‪‬ﺮ ﺍﹾﻟﺤ‪‬ﺮﺍﻡ« ﻳﻌﲎ ﻣﺎﻩ ﳏﺘﺮﻣﻰ ﻛﻪ ﺟﻨﮓ ﺩﺭ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ ﻳﻌﲎ ﻣﺎﻩ ﺻﻠﺢ‪.‬‬
‫»ﻟِﻠﻨ‪‬ﺎ ِ‬
‫»ﺍﳍﹶﺪ‪‬ﻯ« ﻣﻄﻠﻖ ﻗﺮﺑﺎﱏ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ »ﺍﻟﻘﹶﻼﺋِﺪ« ﻗﺮﺑﺎﻧﻴﻬﺎﻯ ﻃﻮﻗﺪﺍﺭ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺍﻋﻤﺎﻝ ﺣﺞ ﺭﺍ ﻛﻪ ﺩﺭ ﺟﻮﺍﺭ ﻛﻌﺒﻪ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﺑﻪ ﻧﻈﺮ ﺁﻭﺭﱘ‪:‬‬
‫‪ -١‬ﻣﺎﻩ ﺻﻠﺢ‪ :‬ﺣﺞ ﺑﺎﻳﺪ ﺩﺭ ﻣﺎﻩ ﺫﻭﺍﳊﺠﻪ ﺑﺎﺷﺪ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻣﺎﻫﻬﺎﻯ ﺣﺮﺍﻡ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎﻳﺪ ﺩﺭ ﻣﺎﻩ ﺻﻠﺢ ﻭﺍﻗﻊ ﺷﻮﺩ ﻣﺎﻫﻰ ﻛﻪ ﺟﻨﮓ ﺩﺭ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﻣﺎﻫﻰ ﻛﻪ ﺑﺎﻳﺪ ﺟﻨﮓ ﺩﺭ‬
‫ﺁﻥ ﺑﺎﻻﺟﺒﺎﺭ ﻗﻄﻊ ﺷﻮﺩ‪.‬‬
‫‪ -٢‬ﺍﺣﺮﺍﻡ ﺑﺴﱳ ﺍﺯ ﻣﻴﻘﺎﺕ‪ .‬ﻳﻌﲎ ﭘﻮﺷﻴﺪﻥ ﺩﻭ ﺟﺎﻣﻪ ﺳﺎﺩﻩ ﻛﻪ ﲤﺎﻡ ﺗﺸﺨﺺﻫﺎ‪ ،‬ﻣﻨﺼﺒﻬﺎ ﻭ ﻣﻘﺎﻣﻬﺎ ﻛﻪ ﻟﺒﺎﺱ ﺣﻜﺎﻳﺖ ﺍﺯ ﺁ‪‬ﺎ ﺩﺍﺭﺩ ﺑﺎ ﭘﻮﺷﻴﺪﻥ ﺟﺎﻣﻪ ﺍﺣﺮﺍﻡ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ‪ ،‬ﳘﻪ ﺩﺭ‬
‫ﻚ‪ .‬ﺑﻠﻰ ﺧﺪﺍﻳﺎ ﺑﻠﻰ‪ .‬ﺑﻠﻰ ﺗﻮ ﳘﺘﺎﺋﻰ ﻧﺪﺍﺭﻯ ﺑﻠﻰ ﺁﻣﺪﻡ‪ .‬ﺧﺪﺍ ﺗﻮ ﺧﻮﺍﻧﺪﻩ ﺑﻮﺩﻯ ﻛﻪ ﺑﻴﺎﱘ ﺁﻣﺪﻡ‪ .‬ﳘﻪ ﺑﺮﺍﺩﺭ‪.‬‬
‫ﻚ ﹶﻟﺒ‪ ‬ﻴ ‪‬‬
‫ﻚ ﹶﻟ ‪‬‬
‫ﻚ ﻻﺷ‪‬ﺮﻳ ‪‬‬
‫ﻚ ﹶﻟﺒ‪ ‬ﻴ ‪‬‬
‫ﻚ ﺍﻟﻠﱠ ‪‬ﻬﻢ‪ ‬ﹶﻟﺒ‪ ‬ﻴ ‪‬‬
‫ﻳﻚ ﺭﻧﮓ ﺗﻮﺃﻡ ﺑﺎ ﺳﺮﻭﺩ ﺗﻮﺣﻴﺪ ﹶﻟﺒ‪ ‬ﻴ ‪‬‬
‫ﳘﻪ ﺑﺮﺍﺑﺮ‪ ،‬ﻫﺪﻑ ﺧﺪﺍ‪ ،‬ﻛﻼﻡ‪ :‬ﺳﺮﻭﺩ ﺗﻮﺣﻴﺪ‪.‬‬
‫‪ -٣‬ﻃﻮﺍﻑ ﺑﺮ ﺍﻃﺮﺍﻑ ﻛﻌﺒﻪ‪ :‬ﻳﻌﲎ ﺩﻭﺭ ﺯﺩﻥ ﺑﺮ ﮔﺮﺩ ﺳﺘﻮﻥ ﺗﻮﺣﻴﺪ‪ ،‬ﺧﺎﻧﻪ ﺗﻮﺣﻴﺪ‪ ،‬ﺧﺎﻧﻪ ﰉ ﺁﻻﻳﺶ‪ ،‬ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺧﺎﻧﻪ ﻣﺮﺩﻡ‪ ،‬ﻟﺒﺎﺱ ﭘﺎﻙ‪ ،‬ﺑﺪﻥ ﭘﺎﻙ‪ ،‬ﺑﺪﻥ ﺑﺎ ﻃﻬﺎﺭﺕ‪ ،‬ﺷﺮﻭﻉ ﺍﺯ ﻳﻚ‬
‫ﻼ ﳑﺘﺎﺯ‪.‬‬
‫ﻧﻘﻄﻪ ﻭ ﺍﲤﺎﻡ ﺩﺭ ﺁﻥ‪ ،‬ﺑﺎ ﻳﻜﻨﻮﺍﺧﱴ ﻛﺎﻣ ﹰ‬
‫‪ -٤‬ﻭﻗﻮﻑ ﺑﻪ ﻋﺮﻓﺎﺕ ﻭ ﻣﺸﻌﺮ‪ :‬ﺗﺸﻜﻴﻞ ﺩﻭ ﺍﺭﺩﻭﮔﺎﻩ ﺗﻮﺣﻴﺪ‪ .‬ﺍﺭﺩﻭﮔﺎﻩ ﻋﺮﻓﺎﺕ ﻭ ﺍﺭﺩﻭﮔﺎﻩ ﺑﻴﺎﺑﺎﻥ ﻣﺸﻌﺮ‪ .‬ﳘﻪ ﺩﺭ ﻳﻚ ﺍﺭﺩﻭﮔﺎﻩ‪ .‬ﳘﺮﻧﮓ ﺩﺭ ﻋﻤﻞ‪ ،‬ﳘﺮﻧﮓ ﺩﺭ ﻟﺒﺎﺱ‪ ،‬ﳘﻪ ﺟﺎ‬
‫ﺧﺪﺍ‪ ،‬ﳘﻪ ﺟﺎ ﻓﺮﻣﺎﻥ ﺧﺪﺍ‪ ،‬ﳘﻪ ﺟﺎ ﺑﻨﺪﻩ ﺧﺪﺍ‪ ،‬ﻳﻜﻨﻮﺍﺧﺖ ﰉ ﺳﺎﺑﻘﻪ‪ ،‬ﺗﻮﺟﻪﻫﺎ ﺑﻪ ﺧﺪﺍ‪ ،‬ﺑﻪ ﺁﻓﺮﻳﻨﻨﺪﻩ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺗﻨﻬﺎ ﻭﺟﻮﺩﻯ ﻛﻪ ﻻﻳﻖ ﭘﺮﺳﺘﺶ ﺍﺳﺖ‪.‬‬
‫‪ -٥‬ﺭﻭﺯ ﻗﺮﺑﺎﻥ‪ .‬ﺍﻳﻨﺠﺎ ﺑﻴﺎﺑﺎﻥ »ﻣﲎ« ﺍﺳﺖ ﺍﻳﻨﺠﺎ ﺳﻪ ﺳﺘﻮﻥ ﺩﺍﺭﺩ‪ .‬ﺳﻪ ﲨﺮﻩ ﺳﻪ ﳎﺴﻤﻪ ﺷﻴﻄﺎﻥ ﻭ ﻧﻔﺲ ﭘﻠﻴﺪ‪ .‬ﺳﻪ ﳕﺎﻳﻨﺪﻩ ﺷﺮﻙ‪ .‬ﺑﺎﻳﺪ ﺁ‪‬ﺎ ﺭﺍ ﺳﻨﮕﺒﺎﺭﺍﻥ ﻛﺮﺩ‪ .‬ﺍﻭﻝ ﳘﻪ ﺑﻪ ﻃﺮﻑ‬
‫ﺳﺘﻮﻥ ﻭ ﲨﺮﻩ ﻋﻘﺒﻪ ﻣﻰﺭﻭﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺳﻨﮕﺒﺎﺭﺍﻥ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻯ ﺷﻴﻄﺎﻥ ﺑﻴﺰﺍﺭﻡ ﺍﺯ ﺗﻮ‪ .‬ﺍﻱ ﻧﻔﺲ ﺍﻣ‪‬ﺎﺭﻩ ﺑﻴﺰﺍﺭﻡ ﺍﺯ ﺗﻮ‪ .‬ﺍﻯ ﺷﻴﻄﺎﻥ ﮔﻢ ﺷﻮ‪ .‬ﺯﻳﺮ ﺳﻨﮕﻬﺎﻯ ﺗﻨﻔﺮﻡ ﺧﻮﺭﺩ ﺷﻮ‪ .‬ﻣﻦ ﺑﻨﺪﻩ‬
‫ﻚ«‪.‬‬
‫ﺧﺪﺍﱘ ﻧﻪ ﺑﻨﺪﻩ ﺗﻮ »ﻫﺬﺍ ﻓِﺮﺍﻕ‪ ‬ﺑ‪‬ﻴ‪‬ﲎ ‪‬ﻭ ‪‬ﺑ ‪‬ﻴِﻨ ‪‬‬
‫‪ -٦‬ﭘﺲ ﺍﺯ ﺳﻨﮕﺒﺎﺭﺍﻥ ﺷﻴﻄﺎﻥ ﻭ ﭘﻠﻴﺪﻯ‪ ،‬ﻧﻮﺑﺖ ﺫﺑﺢ ﻗﺮﺑﺎﱏ ﻭ ﺧﻮﺭﺩﻥ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻭ ﺧﻮﺭﺍﻧﺪﻥ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ]ﺣﺞ‪ .[٣٦:‬ﺁﻳﺎ ﺁﻥ ﻧﺸﺎﻧﻪ ﺍﺯ ﻛﺸﱳ ﭘﻠﻴﺪﻯ ﻭ ﻧﻔﺲ ﺍﺳـﺖ؟ ﻳـﺎ‬
‫ﺣﻜﺎﻳﺖ ﻋﻤﻞ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻥ ﭘﺎﻙ ﻣﺮﺩ ﺧﺪﺍﭘﺮﺳﺖ ﻭ ﺁﻥ ﺑﺖ ﺷﻜﻦ ﻭ ﺑﻨﻴﺎﻥ ﮔﺬﺍﺭ ﻛﻌﺒﻪ ﻛﻪ ﻋﺰﻳﺰﺗﺮﻳﻦ ﻗﺮﺑﺎﱏ )ﺍﲰﺎﻋﻴﻞ( ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﻪ ﻗﺮﺑﺎﻧﮕﺎﻩ ﺁﻭﺭﺩ؟‬
‫ﻳﺎ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺗﲑﺑﺎﺭﺍﻥ ﻛﺮﺩﻥ ﻧﻔﺲ ﻭ ﺷﻴﻄﺎﻥ ﺩﻳﮕﺮ ﻣﻮﺟﻮﺩﻯ ﻫﺴﺘﻢ ﻛﻪ ﻫﻢ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻛﺎﺭ ﻣﻰﻛﻨﻢ ﻫﻢ ﻣﻰﺧﻮﺭﻡ‪ ،‬ﻫﻢ ﻣﻰﺧﻮﺭﺍﱎ‪ ،‬ﻫﻢ ﺧﺪﺍ‬
‫ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻰﮔﲑﻡ ﻛﻪ ﻗﺮﺑﺎﱏ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺧﺪﺍ ﻛﺮﺩ ﻭ ﻫﻢ ﻣﻰﺧﻮﺭﻡ ﻭ ﻫﻢ ﻣﻰﺧﻮﺭﺍﱎ؟‬
‫***‬
‫ﺭﻭﻯ ﻫﻢ ﺭﻓﺘﻪ ﺩﺭ ﻛﻌﺒﻪ ﻭ ﺷﻌﺮ ﺣﺮﺍﻡ ﻭ ﻗﺮﺑﺎﱏ ﭼﻨﺪ ﭼﻴﺰ ﳏﺴﻮﺱ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﺣﻜﻮﻣﺖ ﻭﺍﺣﺪﻩ ﺧﺪﺍ ﻛﻪ ﺑﺮ ﳘﻪ ﻣﺴﻴﻄﺮ ﺍﺳﺖ ﻳﻚ ﻗﺎﻧﻮﻥ‪ .‬ﻳﻚ ﺣﻜﻮﻣﺖ‪ .‬ﻳﻚ ﻣﺒﺪﺃ‪.‬‬
‫‪ -٢‬ﻳﻜﻨﻮﺍﺧﺖ ﺑﻮﺩﻥ‪ ،‬ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺍﻣﺘﻴﺎﺯﺍﺕ‪ ،‬ﺧﻨﺜﻰ ﺷﺪﻥ ﺗﺒﻌﻴﻀﺎﺕ ﭘﻮﭺ ﺳﻴﺎﻩ ﭘﻮﺳﺖ ﻭ ﺳﻔﻴﺪ ﭘﻮﺳﱴ ﻭ ﺗﻌﻴﻀﺎﺕ ﻧﮋﺍﺩﻯ‪ ،‬ﻳﻜﺴﺎﻥ ﺑﻮﺩﻥ ﳘﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﺎﻧﻮﻥ‪.‬‬
‫‪ -٣‬ﻣﺎﻩ ﺻﻠﺢ‪ .‬ﻛﻮﺑﻴﺪﻥ ﺍﻫﺮﳝﻦ ﺟﻨﮓ ﻭ ﺧﻮﻧﺮﻳﺰﻯ‪ ،‬ﺣﻜﻮﻣﺖ ﺳﺎﺯﺵ‪ ،‬ﺯﻧﺪﮔﻰ ﻣﺴﺎﳌﺖﺁﻣﻴﺰ‪.‬‬
‫‪ -٤‬ﺧﻮﺭﺩﻥ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻧﻌﻤﺖ ﺧﺪﺍ ﻳﻌﲎ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻫﻢ ﺑﺮﺍﻯ ﺧﻮﺩ ﻫﺴﺘﻢ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ‪.‬‬
‫‪ -٥‬ﻋﺠﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻨﻬﺎ ﻓﻘﻂ ﺑﻪ ﺣﻜﻢ ﺗﺌﻮﺭﻯ ﻭ ﺩﺭ ﻗﺎﻟﺐ ﺍﻟﻔﺎﻅ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺎ ﺩﺳﺖ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻃﺮﺡ ﺭﻳﺰﻯ ﻭ ﭘﻴﺎﺩﻩ ﺷﺪﻩ ﻭ ﳘﻪ ﺳﺎﻟﻪ ﺑﺎﻳﺪ ﺩﺭ‬
‫ﻳﻚ ﺍﺟﺘﻤﺎﻉ ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮﻯ ﺁﺯﻣﺎﻳﺶ ﻭ ﻋﻤﻠﻰ ﺷﻮﺩ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺳﻌﺎﺩﺕ ﺑﺸﺮ ﺩﺭ ﭼﻬﺎﺭ ﭼﻴﺰ ﺍﺳﺖ‪:‬‬
‫ﺍﻭﻝ‪ :‬ﺣﻜﻮﻣﺖ ﻭﺍﺣﺪ ﺟﻬﺎﱏ‪ ،‬ﺣﻜﻮﻣﺖ ﺗﻮﺣﻴﺪ ﻭ ﺧﺪﺍﭘﺮﺳﱴ ﺗﺎ ﺗﻮﺣﻴﺪ ﺣﻜﻮﻣﺖ ﻧﻜﻨﺪ ﻫﻴﭻ ﺣﻜﻮﻣﱴ ﺳﻌﺎﺩﺕ ﺑﺸﺮ ﺭﺍ ﺗﺄﻣﲔ ﳔﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
 ‫ﺩﻭﻡ‪ :‬ﻟﻐﻮ ﺗﺒﻌﻴﻀﺎﺕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﭘﻮﭺ ﻭ ﻳﻜﺴﺎﻥ ﺑﻮﺩﻥ ﳘﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﺎﻧﻮﻥ ﻭ ﺭﺳﻴﺪﻥ ﳘﻪ ﺑﻪ ﺣﻘﻮﻕ ﺣﻘﻪ ﺧﻮﻳﺶ‪ .‬ﻟﻐﻮ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﱴ‪.‬‬
‫ﺳﻮﻡ‪ :‬ﻛﺎﺭ ﻫﻢ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻗﺎﻧﻮﻥ ﻋﻈﻴﻢ ﺧﻮﺭﺩﻥ ﻭ ﺧﻮﺭﺍﻧﺪﻥ ﻛﻪ ﺑﻪ ﻋﻤﻮﻡ ﺟﻬﺎﻧﻴﺎﻥ ﮔﺴﺘﺮﺩﻩ ﺷﻮﺩ‪ .‬ﻧﻌﻤﺖ ﺧﺪﺍ ﺑﺮﺍﻯ ﳘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﭼﻬﺎﺭﻡ‪ :‬ﺯﻧﺪﮔﻰ ﻣﺴﺎﳌﺖﺁﻣﻴﺰ‪ .‬ﺻﻠﺢ ﺟﻬﺎﱏ‪ .‬ﻛﻮﺑﻴﺪﻥ ﺍﻫﺮﳝﻦ ﺟﻨﮓ‪.‬‬
‫ﺱ«‪.‬‬
‫ﺖ ﺍﹾﻟﺤ‪‬ﺮﺍ ‪‬ﻡ ﻗﹶﻴﺎﻣﹰﺎ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻛﻌﺒﻪ‪ :‬ﻳﻌﲎ ﺍﻃﺎﻕ ﻣﺮﺑﻊ‪ .‬ﺑﻨﺎﻯ ﭼﻬﺎﺭ ﺿﻠﻌﻰ ﻛﻪ ﻧﺘﻴﺠﻪ ﳕﺎﻳﺶ ﺁﻥ ﭼﻬﺎﺭ ﺍﺻﻞ ﻓﻮﻕ ﺑﺮﺍﻯ ﻗﻮﺍﻡ ﺯﻧﺪﮔﻰ ﺳﻌﺎﺩﲤﻨﺪﺍﻧﻪ ﺑﺸﺮ ﺍﺳﺖ » ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ ‪‬ﺒ ﹶﺔ ﺍﹾﻟ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻭ ﻟﺬﺍﺳﺖ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﻳﻦ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺪﺍﻧﻴﺪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﻫﺴﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﳘﻪ ﭼﻴﺰ ﺩﺍﻧﺎﺳﺖ‪.‬‬
‫ﻧﻜﺎﺗﻰ ﭼﻨﺪ‬
‫‪ -١‬ﻛﻌﺒﻪ ﻭ ﺷﻬﺮ ﻣﻜﹼﻪ ﻭ ﻗﺴﻤﱴ ﺍﺯ ﺍﻃﺮﺍﻑ ﺷﻬﺮ‪ ،‬ﻛﻪ ﺣﺪﻭﺩﻯ ﻣﺸﺨﺺ ﺩﺍﺭﺩ ﺣﺮﻡ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻫﺮ ﻛﻪ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺣﺮﺍﻡ ﺟﻨﺎﻳﱴ ﻛﺮﺩ ﻳﺎ ﳐﺎﻟﻒ ﺣﻜﻮﻣﺖ ﻭﻗﺖ ﺷﺪ ﻳﺎ ﺑﻪ‬
‫ﻋﻠﻠﻰ ﻗﺎﺑﻞ ﺗﻌﻘﻴﺐ ﺑﻮﺩ ﻭ ﺑﻪ ﺣﺮﻡ ﭘﻨﺎﻩ ﺑﺮﺩ ﻭ ﺩﺍﺧﻞ ﺣﺮﻡ ﺷﺪ ﺍﻭ ﺩﺭ ﺍﻣﺎﻥ ﺍﺳﺖ ﳕﻰﺷﻮﺩ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﺗﻌﻘﻴﺐ ﻛﺮﺩ ﻭ ﺑﺎﺯﺩﺍﺷﺖ ﳕﻮﺩ ﺑﻠﻜﻪ ﺣﻜﻮﻣﺖ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﺪ ﺗﺎ ﺑﻴﺸﺘﺮ ﺍﺯ‬
‫ﺣﺪ ﻣﺘﻌﺎﺭﻑ ﺑﻪ ﻭﻯ ﻃﻌﺎﻡ ﻧﻔﺮﻭﺷﻨﺪ ﻭ ﺁﺏ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺪ ﻧﺪﻫﻨﺪ ﻭ ﭼﻮﻥ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺗﻀﻴﻴﻖ ﺍﺯ ﺣﺮﻡ ﺧﺎﺭﺝ ﺷﻮﺩ ﺑﺎﺯﺩﺍﺷﺖ ﺷﺪﻩ‪ ،‬ﺗﺴﻠﻴﻢ ﻗﺎﻧﻮﻥ ﻣﻰﮔﺮﺩﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٧:‬ﮔﺮﭼﻪ‬
‫ﺿﻤﲑ » ‪‬ﺩ ‪‬ﺧ ﹶﻠ ‪‬ﻪ« ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﺳﺖ ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﳘﻪ ﺣﺮﻡ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﺍﺳﻼﻡ ﳏﻞ ﺍﻣﲎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﳐﺎﻟﻔﺎﻥ ﺣﻜﻮﻣﺖﻫﺎ ﻭ ﺍﺷﺨﺎﺹ ﻗﺎﺑﻞ ﺗﻌﻘﻴﺐ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﺎ ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﻪ ﺁﳒﺎ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩ ﻧﻘﺸﻪ ﻛﺸﻰ ﻛﻨﻨﺪ ﻭ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﻣﻠﺖ‬
‫ﻓﻜﺮ ﻛﻨﻨﺪ ﻭﮔﺮﻧﻪ ﺣﻜﻮﻣﺘﻬﺎ ﺑﺎ ﺍﺧﺘﻨﺎﻕ ﻋﺠﻴﱮ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﻭ ﻣﻰﺁﻭﺭﻧﺪ ﺍﻓﻜﺎﺭ ﳘﻪ ﺭﺍ‪ ،‬ﺣﻖ ﻳﺎ ﺑﺎﻃﻞ ﺩﺭ ﻣﻐﺰﺷﺎﻥ ﺧﻔﻪ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻭﱃ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺷﺨﺎﺹ ﻣﻰﺗﻮﺍﻧﻨﺪ ﰉ ﺁﻧﻜﻪ‬
‫ﻧﻈﻢ ﺣﺮﻡ ﺭﺍ ﺑﻪ ﻫﻢ ﺑﺰﻧﻨﺪ ﻧﻘﺸﻪﻫﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺍﺭﺍﺋﻪ ﺩﻫﻨﺪ ﻟﺬﺍﺳﺖ ﻛﻪ ﺣﺴﲔ ﺑﻦ ﻋﻠﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺩﺭ ﺯﻣﺎﻥ ﻣﻌﺎﻭﻳﻪ ﺩﺭ ﻣﻜﻪ ﺳﺨﻨﺮﺍﱏ ﻣﻰﻛﺮﺩ ﻭ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺣﻜﻮﻣﺖ ﺍﻧﺘﻘﺎﺩ‬
‫ﻣﻰﻓﺮﻣﻮﺩ‪.‬‬
‫ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﳐﺎﻟﻔﺎﻥ ﺑﻪ ﻣﻜﻪ ﭘﻨﺎﻫﻨﺪﻩ ﻣﻰﺷﺪﻧﺪ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺯﺑﲑ ﺍﺯ ﺩﺳﺖ ﻳﺰﻳﺪ ﺑﻪ ﺁﳒﺎ ﺭﻓﺖ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺣﺎﻛﻤﺎﻥ ﻭﻻﻳﺎﺕ ﺩﺭ ﺯﻣﺎﻥ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺑﻴﺖ ﺍﳌﺎﻝ‬
‫ﺩﺯﻳﺪﻯ ﻛﺮﺩ ﻭ ﺑﻪ ﺁﳒﺎ ﮔﺮﳜﺖ ﻭ ﺣﱴ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺍﳊﺴﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺩﺳﺖ ﺣﺎﻛﻢ ﻣﺪﻳﻨﻪ ﺑﺪﺍﳒﺎ ﭘﻨﺎﻩ ﺑﺮﺩ‪ ،‬ﺍﻳﻦ ﻳﻚ ﻓﻜﺮ ﺍﺳﺎﺳﻰ ﻭ ﺣﻜﻢ ﺍﺳﺎﺳﻰ ﺩﺭ ﺍﺳﻼﻡ ﺍﺳﺖ‪.‬‬
‫ﻫﺎﻳﺪﭘﺎﺭﻙ ﻟﻨﺪﻥ ﻛﻪ ﺍﺯ ﻣﺼﻮﻧﻴﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ ﻭ ﺍﺣﺰﺍﺏ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﺪﻭﻥ ﻣﺰﺍﲪﺖ ﭘﻠﻴﺲ ﺩﺭ ﺁﳒﺎ ﺳﺨﻨﺮﺍﱏ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺩﻭﻟﺖ ﺍﻧﺘﻘﺎﺩ ﳕﺎﻳﻨﺪ ﻗﺮ‪‬ﺎ ﺑﻌﺪ ﺍﺯ ﺍﺳﻼﻡ ﺭﲰﻴﺖ ﻳﺎﻓﺘﻪ‬
‫ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﻃﻮﺍﻑ ﺑﻪ ﺩﻭﺭ ﻛﻌﺒﻪ ﺑﺎﻳﺪ ﻃﻮﺭﻯ ﺑﺎﺷﺪ ﻛﻪ ﻃﺮﻑ ﭼﭗ ﻃﻮﺍﻑ ﻛﻨﻨﺪﻩ ﳘﻴﺸﻪ ﺑﻪ ﻃﺮﻑ ﻛﻌﺒﻪ ﺑﺎﺷﺪ‪ .‬ﻭ ﻧﻴﺰ ﺣﺠﺮﺍﲰﺎﻋﻴﻞ ﻛﻪ ﺩﻳﻮﺍﺭﻯ ﻫﻼﱃ ﺷﻜﻞ ﺩﺭ ﻛﻨﺎﺭ ﻛﻌﺒﻪ ﺍﺳﺖ ﺑﺎﻳﺪ‬
‫ﺩﺍﺧﻞ ﺩﺭ ﻃﻮﺍﻑ ﺑﺎﺷﺪ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻃﻮﺍﻑ ﻛﻌﺒﻪ ﺑﻪ ﺷﻜﻞ ﺑﻴﻀﻰ ﺍﺳﺖ ﻧﻪ ﻣﺮﺑﻊ ﻭ ﺍﺯ ﻏﺮﺏ ﺑﻪ ﺷﺮﻕ ﺍﺳﺖ ﻧﻪ ﻋﻜﺲ ﺁﻥ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺟﻬﺖ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﻭ ﺍﻧﺘﻘﺎﱃ ﺯﻣﲔ ﻭ ﺟﻬﺖ ﺣﺮﻛﺖ ﺧﻮﺭﺷﻴﺪ ﻭ ﺳﻴﺎﺭﺍﺕ ﺁﻥ ﳘﻪ ﺍﺯ ﻏﺮﺏ ﺑﻪ ﺷﺮﻕ ﻭ ﳘﻪ ﺩﺭ ﻣﺪﺍﺭ ﺑﻴﻀﻰ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺩﺭ ﻃﻮﺍﻑ ﻛﻌﺒﻪ ﻧﻴﺰ‬
‫ﺍﮔﺮ ﻛﺴﻰ ﺭﻭﻯ ﺑﺎﻡ ﻛﻌﺒﻪ ﺑﺎﻳﺴﺘﺪ ﺧﻮﺍﻫﺪ ﺩﻳﺪ ﻛﻪ ﻃﻮﺍﻑ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺯ ﻃﺮﻑ ﺭﺍﺳﺖ ﺍﻭ ﻣﻰﺁﻳﻨﺪ ﻭ ﺑﻪ ﻃﺮﻑ ﭼﭗ ﻣﻰﺭﻭﻧﺪ ﳘﻴﻨﻄﻮﺭ ﺍﮔﺮ ﭼﻨﺪ ﺷﺐ ﻣﺘﻮﺍﱃ ﺭﻭ ﺑﻪ ﺟﻨﻮﺏ ﺍﻳﺴﺘﺎﺩﻩ‬
‫ﺣﺮﻛﺖ ﻣﺎﻩ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﺪ ﺧﻮﺍﻫﺪ ﺩﻳﺪ ﻛﻪ ﻣﺎﻩ ﺍﺯ ﻃﺮﻑ ﺭﺍﺳﺖ ﺍﻭ ﺑﻪ ﻃﺮﻑ ﭼﭗ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ )ﺍﺯ ﻛﺘﺎﺏ ﺁﻏﺎﺯ ﻭﺍﳒﺎﻡ ﺟﻬﺎﻥ( ﭘﺲ ﺣﺎﺟﻴﺎﻥ ﺩﺭ ﻃﻮﺍﻑ ﻛﻌﺒﻪ ﳘﮕـﺎﻡ ﺑـﺎ‬
‫ﺣﺮﻛﺖ ﺳﻴﺎﺭﺍﺕ ﺍﺯ ﻏﺮﺏ ﺑﻪ ﺷﺮﻕ ﻭ ﺑﻴﻀﻰ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫‪ -٣‬ﻓﺮﻳﺪ ﻭﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﻣﺎﺩﻩ ﻛﻌﺐ ﮔﻮﻳﺪ‪ :‬ﻛﻌﺒﻪ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﻣﺮﺑﻊ ﺍﺳﺖ ﺑﺎ ﺳﻨﮕﻬﺎﻯ ﺳﺨﺖ ﻭ ﻛﺒﻮﺩ ﺭﻧﮓ ﺑﻨﺎ ﺷﺪﻩ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ﺑﻪ ﺷﺎﻧﺰﺩﻩ ﻣﺘﺮ ﻣﻰﺭﺳـﺪ‪ .‬ﻃـﻮﻝ‬
‫ﺩﻳﻮﺍﺭﻯ ﻛﻪ ﻧﺎﻭﺩﺍﻥ ﺩﺭ ﺁﻥ ﺍﺳﺖ ‪ ١٠‬ﻣﺘﺮ ﻭ ‪ ١٠‬ﺳﺎﻧﺘﻴﻤﺘﺮ ﻭ ﻃﻮﻝ ﺿﻠﻌﻰ ﻛﻪ ﺩﺭﺏ ﻛﻌﺒﻪ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ‪ ١٢‬ﻣﺘﺮ ﺍﺳﺖ ﻭ ﺩﺭﺏ ﺁﻥ ﺍﺯ ﺯﻣﲔ ‪ ٢‬ﻣﺘﺮ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺯﺍﻭﻳﻪ‬
‫ﭼﭗ ﺩﺭﺏ ﺁﻥ ﺣﺠﺮﺍﻻﺳﻮﺩ ﺩﺭ ﺩﻳﻮﺍﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻪ ﺍﺭﺗﻔﺎﻉ ﻳﻚ ﻣﺘﺮ ﻭ ﻧﻴﻢ ﺍﺯ ﺯﻣﲔ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٣٩٦‬ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻇﺎﻫﺮﹰﺍ ﺍﺯ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﺧﺬ ﺷﺪﻩ‪.‬‬
‫ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺭﺗﻔﺎﻉ ﻛﻌﺒﻪ ﻛﻤﺘﺮ ﺍﺯ ‪ ١٦‬ﻣﺘﺮ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺣﺪﻭﺩ ‪ ٨‬ﻣﺘﺮ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻨﺎﻯ ﻛﻌﺒﻪ ﭼﻬﺎﺭ ﮔﻮﺵ ﺍﺳﺖ ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺯﻭﺍﻳﺎﻯ ﺁﻥ ﻣﺘﻮﺟﻪ ﻳﻜﻰ ﺍﺯ ﺟﻬﺎﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ ﺍﺳﺖ ﺗﺎ ﺍﻣﻮﺍﺝ ﻫﻮﺍ ﻭ ﻓﺸﺎﺭ ﺑﺎﺩ ﻣﻮﻗﻊ ﺑﺮﺧﻮﺭﺩ ﺑﻪ ﺁﻥ ﺑﺸﻜﻨﺪ ﻭ ﺳﺒﺐ‬
‫ﺗﺰﻟﺰﻝ ﻭ ﻭﻳﺮﺍﱏ ﻧﮕﺮﺩﺩ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻫﺮﺍﻡ ﻣﺼﺮ ﻧﻴﺰ ﺭﻭﻯ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻫﻨﺪﺳﻰ ﺑﻨﺎ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫‪ -٤‬ﻛﻌﺒﻪ ﺍﻭﻟﲔ ﻣﻌﺒﺪ ﻭ ﻣﺴﺠﺪﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﺑﻨﺎ ﺷﺪﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٦:‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻨﺎﻯ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻳﺎﺩ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺎ ﻓﺮﺯﻧﺪﺵ ﺍﲰﺎﻋﻴﻞ‬
‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻥ ﺭﺍ ﺳﺎﺧﺖ ﻭﱃ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻛﻪ ﻛﻌﺒﻪ ﭘﻴﺶ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩﻩ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﺷﺎﻟﻮﺩﻩ ﺍﻭﻝ ﺁﻥ ﺭﺍ ﺑﻨﺎ ‪‬ﺎﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﷲ‬
‫ﻛﻼﻡ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺩﺭ ﺧﻄﺒﻪ ‪ ١٩٠‬ﺞ ﺍﻟﺒﻼﻏﻪ )ﺧﻄﺒﻪ ﻗﺎﺻﻌﻪ( ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻛﻌﺒﻪ ﺩﺭ ﺯﻣﺎﻥ ﺁﺩﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺁﳒﺎ ﭼﻨﲔ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶﻻ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺍﻥﱠ ﺍ َ‬
‫ﺱ‪ ...‬ﹸﺛﻢ‪‬‬
‫ﺼ ‪‬ﺮ ﹶﻓﺠ‪‬ﻌ‪ ‬ﻠﹶﻬﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﺘ ‪‬ﻪ ﺍﹾﻟﺤ‪‬ﺮﺍ ‪‬ﻡ ﺍﻟﱠﺬﻯ ‪‬ﺟ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﻗِﻴﺎﻣﹰﺎ ِﻟﻠﻨ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﻻ‪‬ﺗ ‪‬ﺒ ِ‬
‫ﻀﺮ‪ ‬ﻭ‪‬ﻻ‪‬ﺗ ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﻭ‪‬ﻻ‪‬ﺗ ‪‬‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍِﻟﹶﻰ ﺍﻟﹾﺂﺧِﺮﻳ ‪‬ﻦ ِﻣ‪‬ﻦ ﻫﺬﹶﺍﺍﻟﹾﻌﺎﹶﻟ ِﻢ ِﺑﹶﺎﺣ‪‬ﺠﺎ ٍﺭ ﻻ‪‬ﺗ ‪‬‬
‫ﺕﺍِ‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ ﹾﻥ ﺁ ‪‬ﺩ ‪‬ﻡ ﺻ‪‬ﻠﹶﻮﺍ ‪‬‬
‫ﺳ‪‬ﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬ﻪ ﺍ ‪‬ﺧ‪‬ﺘ ‪‬ﺒ ‪‬ﺮ ﺍﹾﻟﺎﹶﻭ‪‬ﻟ ‪‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻩ« ‪.‬‬
‫ﺍﹶ ‪‬ﻣﺮ‪‬ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ﻭ‪‬ﻟﹶﺪ ‪‬ﻩ ﹶﺍ ﹾﻥ ﻳ‪‬ﺜﹾﻨﻮ‪‬ﺍ ﺍﹶﻋ‪‬ﻄﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻗﺮﺁﻥ ﻋﺰﻳﺰ ﺭﲰﻴﺖ ﻭ ﺑﻨﺎﻯ ﻛﻌﺒﻪ ﺭﺍ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺷﺮﻭﻉ ﻛﺮﺩﻩ ﻭ ﻣﺎﻗﺒﻞ ﺁﻥ ﺭﺍ ﻣﺴﻜﻮﺕ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[١٢٥-١٢٧:‬ﺍﻳﻀﹰﺎ ﺁﻳﺎﺕ‬
‫ﺳﻮﺭﻩ ﺣﺞ ﻛﻪ ﺣﺎﻛﻰ ﺍﺯ ﺑﻨﺎﺀ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻧﺪ‪.‬‬
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‫ﻀ ‪‬ﻪ« ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ‪» :‬ﺍﹶﻛﹾﻔِﺘ‪‬ﻮﺍ ﺻِﺒ‪‬ﻴﺎﻧ‪‬ﻜﹸﻢ« ﺍﻃﻔﺎﻟﺘﺎﻥ‬
‫ﺿﻤ‪ ‬ﻪ ‪‬ﻭ ﹶﻗ‪‬ﺒ ‪‬‬
‫ﺴ ِﻪ‪ :‬‬
‫ﺖ ﺍﻟﺸ‪ ‬ﻰ َﺀ ﺍِﱃ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻛِﻔﺎﺕ = )ﺑﻪ ﻛﺴﺮ ﻛﺎﻑ( ]ﻣﺮﺳﻼﺕ‪ .[٢٥-٢٦:‬ﻛﻔﺎﺕ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻭ ﻗﺒﺾ ﺍﺳﺖ » ﹶﻛ ﹶﻔ ‪‬‬
‫ﺭﺍ ﺑﻪ ﺧﻮﺩﺗﺎﻥ ﻣﻨﻀﻢ ﻛﻨﻴﺪ‪.‬‬
‫]ﻣﺮﺳﻼﺕ‪ .[٢٦-٢٥:‬ﻛﻔﺎﺕ ﺩﺭ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﻭ ﺍﺣﻴﺎﺀ ﻭ ﺍﻣﻮﺍﺗﹰﺎ ﻣﻔﻌﻮﻝ ﺁﻧﻨﺪ ﻳﻌﲎ ﺁﻳﺎ ﺯﻣﲔ ﺭﺍ ﺟﺎﻣﻊ ﺯﻧﺪﻩﻫﺎ ﻭ ﻣﺮﺩﻩﻫﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ ﻛﻪ ﺑﻪ ﻫﺮ ﺩﻭ ﮔﺮﻭﻩ ﻭﺳﻌﺖ‬
‫ﻣﻰﺩﻫﺪ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻛﺎﰱ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭﻗﺖ ﺭﺟﻮﻉ ﺍﺯ ﺻﻔﲔ ﺑﻪ ﻗﱪﺳﺘﺎﻥ ﻧﮕﺮﻳﺴﺘﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﻛﻔﺎﺕ ﺍﻣﻮﺍﺕ ﺍﺳﺖ ﻳﻌﲎ ﻣﺴﺎﻛﻦ ﻣﺮﺩﮔﺎﻥ ﺑﻌﺪ ﺑﻪ ﺧﺎﻧﻪﻫﺎﻯ ﻛﻮﻓﻪ ﻧﮕﺎﻩ‬
‫ﺽ ﻛِﻔﺎﺗﹰﺎ‪ .‬ﺍﹶﺣ‪‬ﻴﺎ ًﺀ ‪‬ﻭ ﺍﹶﻣ‪‬ﻮﺍﺗﹰﺎ«‪.‬‬
‫ﺠ ‪‬ﻌ ِﻞ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
‫ﺕ ﺍﹾﻟﺎﹶﺣ‪‬ﻴﺎﺀ« ﺳﭙﺲ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺧﻮﺍﻧﺪ‪» :‬ﹶﺍﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﻛﺮﺩﻩ ﻓﺮﻣﻮﺩ‪ :‬ﻫ ِﺬ ِﻩ ﻛِﻔﺎ ‪‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺯﻣﲔ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﻪ ﺯﻧﺪﮔﺎﻥ ﻭ ﻣﺮﺩﮔﺎﻥ ﻛﻔﺎﻳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺑﺮﺍﻯ ﺑﺸﺮ ﻫﺮ ﻗﺪﺭ ﻛﻪ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ ﺗﻨﮓ ﳔﻮﺍﻫﺪ ﺷﺪ ﻭ ﺗﺄﻣﲔ‬
‫ﺍﺭﺯﺍﻕ ﺭﺍ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺧﻮﻑ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﻧﻈﺮﻳﻪ »ﻣﺎﻟﺘﻮﺱ« ﻋﺒﺚ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻛﺜﺮﺕ ﻧﺴﻞ ﺩﺭ ﺍﺳﻼﻡ ﳑﺪﻭﺡ ﺍﺳﺖ ﻭ ﲢﺪﻳﺪ ﺁﻥ ﺣﺮﺍﻡ ﳕﻰﺑﺎﺷﺪ‪.‬‬
‫ﺑﻌﻀﻰ ﻛﻔﺎﺕ ﺭﺍ ﲨﻊ ﻛﻔﺖ ﺑﻪ ﻣﻌﲎ ﻇﺮﻑ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﺁﻳﺎ ﺯﻣﲔ ﺭﺍ ﻇﺮﻑ ﺯﻧﺪﮔﺎﻥ ﻭ ﻣﺮﺩﮔﺎﻥ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻛﻔﺮ = ﭘﻮﺷﺎﻧﺪﻥ‪ .‬ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﻛﻔﺮ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﺪﻥ ﺷﻰﺀ ﺍﺳﺖ‪ .‬ﺷﺐ ﺭﺍ ﻛﺎﻓﺮ ﮔﻮﺋﻴﻢ ﻛﻪ ﺍﺷﺨﺎﺹ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺯﺍﺭﻉ ﺭﺍ ﻛﺎﻓﺮ ﮔﻮﺋﻴﻢ ﻛﻪ ﲣﻢ ﺭﺍ ﺩﺭ ﺯﻣﲔ‬
‫ﻣﻰﭘﻮﺷﺎﻧﺪ ﻛﻔﺮ ﻧﻌﻤﺖ ﭘﻮﺷﺎﻧﺪﻥ ﺁﻥ ﺍﺳﺖ ﺑﺎ ﺗﺮﻙ ﺷﻜﺮ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﻛﻔﺮ ﺍﻧﻜﺎﺭ ﻭﺣﺪﺍﻧﻴﺖ ﺧﺪﺍ ﻳﺎ ﺩﻳﻦ ﻳﺎ ﻧﺒﻮﺕ ﺍﺳﺖ‪ .‬ﻛﻔﺮﺍﻥ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻧﻜﺎﺭ ﻧﻌﻤﺖ ﻭ ﻛﻔﺮ ﺩﺭ ﺍﻧﻜﺎﺭ ﺩﻳﻦ ﺑﻪ ﻛﺎﺭ‬
‫ﺭﻭﺩ ﻭ ﻛﻔﻮﺭ )ﺑﻪ ﺿﻢ ﻛﺎﻑ( ﺩﺭ ﻫﺮ ﺩﻭ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻔﺮ ﺩﺭ ﺷﺮﻳﻌﺖ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﻧﻜﺎﺭ ﺁﻧﭽﻪ ﺧﺪﺍ ﻣﻌﺮﻓﺖ ﺁﻥ ﺭﺍ ﻭﺍﺟﺐ ﻛﺮﺩﻩ ﺍﺯ ﻗﺒﻴﻞ ﻭﺣﺪﺍﻧﻴﺖ ﻭ ﻋﺪﻝ ﺧﺪﺍ ﻭ ﻣﻌﺮﻓﺖ ﭘﻴﻐﻤﱪﺵ ﻭ ﺁﻧﭽﻪ ﭘﻴﻐﻤﱪ ﺁﻭﺭﺩﻩ ﺍﺯ‬
‫ﺍﺭﻛﺎﻥ ﺩﻳﻦ ﻫﺮ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ ﻛﺎﻓﺮ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻛﺎﻓﺮ ﺩﺭ ﻋﺮﻑ ﺩﻳﻦ ﺑﻪ ﻛﺴﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻭﺣﺪﺍﻧﻴﺖ ﻳﺎ ﻧﺒﻮﺕ ﻳﺎ ﺷﺮﻳﻌﺖ ﻳﺎ ﻫﺮﺳﻪ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻛﺎﻓﺮ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺍﺻﻮﻝ ﻳﺎ ﺿﺮﻭﺭﻯ ﺩﻳﻦ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ‪.‬‬
‫ﻛﻔﺮﺍﻥ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻧﻜﺎﺭ ﻧﻌﻤﺖ ﻭ ﻧﺎﺳﭙﺎﺳﻰ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ]ﺍﻧﺒﻴﺎﺀ‪ .[٩٤:‬ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﺍﳝﺎﻥ ﺍﻋﻤﺎﻝ ﺷﺎﻳﺴﺘﻪ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﺪ ﺑﻪ ﺳﻌﻰ ﺍﻭ ﻧﺎﺳﭙﺎﺳﻰ‬
‫ﻧﻴﺴﺖ ﻭ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﳔﻮﺍﻫﺪ ﮔﺮﻓﺖ ﺑﻠﻜﻪ ﭘﺎﺩﺍﺵ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ ]ﺑﻘﺮﻩ‪] .[١٥٢:‬ﳕﻞ‪ .[٤٠:‬ﻣﺮﺍﺩ ﺍﺯ ﻛﻔﺮ ﻧﺎﺳﭙﺎﺳﻰ ﺍﺳﺖ‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ]ﺷﻌﺮﺍﺀ‪ .[١٩:‬ﻳﻌﲎ ﺍﻯ ﻣﻮﺳﻰ ﻛﺮﺩﻯ ﻛﺎﺭﺕ ﺭﺍ ﻛﻪ ﻛﺮﺩﻯ )ﻭ ﻗﺒﻄﻰ ﺭﺍ ﻛﺸﱴ( ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻪ ﻧﻌﻤﺖ ﻣﻦ ﺍﺯ ﻧﺎﺳﭙﺎﺳﺎﻥ ﺑﻮﺩﻯ‪.‬‬
‫ﻛﹶﻔﻮﺭ‪) :‬ﺑﻪ ﻓﺘﺢ ﻛﺎﻑ( ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ ﺍﺳﺖ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﻧﺎﺳﭙﺎﺱ ]ﻫﻮﺩ‪ .[٩:‬ﺁﻥ ﻇﺎﻫﺮﹰﺍ ﻣﺼﺪﺍﻕ ﻛﻔﺮ ﻧﻴﺰ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪» .[٣٦:‬ﻛﹶﻔﹸﻮ ‪‬ﺭ« ﲨﻌﹰﺎ ‪ ١٢‬ﺑﺎﺭ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﻔﹸﻮﺭ‪) :‬ﺑﻪ ﺿﻢ ﻛﺎﻑ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺤﻮﺩ ﻭ ﺍﻧﻜﺎﺭ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺩﺭ ﺍﻧﻜﺎﺭ ﺩﻳﻦ ﻭ ﺍﻧﻜﺎﺭ ﻧﻌﻤﺖ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻭ ﲨﻌ ﹰﺎ ﺳﻪ ﺑـﺎﺭ ﺩﺭ ﻗـﺮﺁﻥ ﺁﻣـﺪﻩ ﺍﺳـﺖ‬
‫]ﺍﺳﺮﺍﺀ‪ .[٨٩:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻧﻜﺎﺭ ﺩﻳﲎ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﺯ ﻫﺮ ﻣﺜﻞ ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ ﺁﻭﺭﺩﱘ ﻭﱃ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻡ ﺟﺰ ﺍﻧﻜﺎﺭ ﺣﻖ ﻧﻜﺮﺩﻧﺪ ﺍﻳﻀﹰﺎ ]ﻓﺮﻗﺎﻥ‪] .[٥٠:‬ﺍﺳﺮﺍﺀ‪.[٩٩:‬‬
‫ﻛﹶﻔﹼﺎﺭ‪) :‬ﺑﻪ ﻓﺘﺢ ﻛﺎﻑ( ﻣﺒﺎﻟﻐﻪ ﻛﺎﻓﺮ ﻭﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﺁﻥ ﺩﺭ ﺍﻓﺎﺩﻩ ﻣﺒﺎﻟﻐﻪ ﺍﺯ ﻛﻔﻮﺭ ﺍﺑﻠﻎ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻔﺮ ﺩﻳﻦ ﻭ ﻛﻔﺮ ﻧﻌﻤﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ]ﻕ‪ .[٢٤:‬ﺩﺭ‬
‫ﻛﻔﺮ ﺩﻳﲎ ﺍﺳﺖ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٤:‬ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﻛﻔﺮ ﻧﻌﻤﺖ ﺍﺳﺖ‪.‬‬
‫ﻛﻔﺎﺭ )ﺑﻪ ﺑﻀﻢ ﻛﺎﻑ( ﲨﻊ ﻛﺎﻓﺮ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﻣﻨﻜﺮ ﺩﻳﻦ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﻨﻜﺮ ﻧﻌﻤﺖ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[١٦١:‬‬
‫ﺍﻳﻦ ﻟﻔﻆ ﲨﻌ ﹰﺎ ‪ ٢١‬ﺩﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﳘﻪ ﺟﺎ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻨﻜﺮﻳﻦ ﺩﻳﻦ ﺍﺳﺖ ﻣﮕﺮ ﺩﺭ ﺁﻳﻪ ]ﺣﺪﻳﺪ‪ .[٢٠:‬ﻛﻪ ﻣﺮﺍﺩ ﺯﺍﺭﻋﺎﻥ ﻭ ﻛﺸﺎﻭﺭﺯﺍﻥ ﺍﺳﺖ‪.‬‬
‫ﻛﹶﻔﱠﺎﺭﺓ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻛﻔﺎﺭﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﻨﺎﻩ ﺭﺍ ﺑﻪ ﺍﺣﺴﻦ ﻭﺟﻪ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺟﱪﺍﻥ ﻣﻰﻛﻨﺪ ]ﻣﺎﺋﺪﻩ‪ .[٨٩:‬ﺁﻥ ﻛﻔﺎﺭﻩ ﺳﻮﮔﻨﺪﻫﺎﻯ ﴰﺎﺳﺖ ﭼﻮﻥ ﻗﺴﻢ ﺧﻮﺭﺩﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺁﺯﺍﺩ‬
‫ﻛﺮﺩﻥ ﺑﻨﺪﻩ ﻳﺎ ﻃﻌﺎﻡ ﺩﻩ ﻧﻔﺮ ﻓﻘﲑ ﺍﺳﺖ‪] .‬ﻣﺎﺋﺪﻩ‪ .[٤٥:‬ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺍﺯ ﻗﺼﺎﺹ ﻋﻔﻮ ﻛﻨﺪ ﺁﻥ ﻋﻔﻮ ﻭ ﺗﺼﺪﻕ ﻛﻔﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﺍﻭﺳﺖ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﻪ ﻗﺪﺭ ﻋﻔﻮ ﺑﻪ ﻗﺪﺭ ﺟﻨﺎﻳﱴ ﻛﻪ ﺑﺮ ﺍﻭ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺯ ﮔﻨﺎﻫﺎﻧﺶ ﺁﻣﺮﺯﻳﺪﻩ ﺷﻮﺩ ﳘﭽﻨﲔ ﺍﺳﺖ ﺗﻜﻔﲑ ﺳﻴﺌﺎﺕ ]ﺍﻧﻔﺎﻝ‪ .[٢٩:‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﭘﻮﺷﺎﻧﺪﻥ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺁﺛﺎﺭ ﮔﻨﺎﻫﺎﻥ‬
‫ﺍﺳﺖ ﻭ ﺩﺭ »ﺳﻴﺌﻪ« ﮔﻔﺘﻴﻢ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﻏﺎﻟﺐ ﺁﺛﺎﺭ ﻣﻌﺎﺻﻰ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺳﻴﺌﻪ«‪.‬‬
‫ﻛﻮﺍﻓﺮ‪ :‬ﲨﻊ ﻛﺎﻓﺮﻩ ﺍﺳﺖ ﻳﻌﲎ ﺯﻧﺎﻥ ﻛﻔﺮ ﻭ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ]ﳑﺘﺤﻨﻪ‪ .[١٠:‬ﻳﻌﲎ‪ :‬ﻧﻜﺎﺡ ﺯﻧﺎﻥ ﻛﺎﻓﺮ ﺭﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺭﻳﺪ ﺑﻠﻜﻪ ﺁﻧﭽﻪ ﺍﺯ ﻣﻬﺮﻳﻪ ﺩﺍﺩﻩﺍﻳﺪ ﺑﮕﲑﻳـﺪ ﻭ‬
‫ﺭﻫﺎﺷﺎﻥ ﻛﻨﻴﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺩﺭ »ﻋﺼﻢ« ﻭ ﺩﺭ »ﻃﻌﻢ« ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﻃﻌﺎﻡ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ ﺯﻧﺎﻥ ﺁ‪‬ﺎ ﺗﻮﺿﻴﺢ ﺩﺍﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﺎﻓﻮﺭ‪ :‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻛﺎﻓﻮﺭ ﻋﻄﺮﻯ ﺍﺳﺖ ﺍﺯ ﺩﺭﺧﱴ ﻛﻪ ﺩﺭ ﺟﺒﺎﻝ ﻫﻨﺪﻭﭼﲔ ﺍﺳﺖ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪ ،‬ﺩﺭﺧﺖ ﺁﻥ ﺳﺎﻳﻪ ﺑﺰﺭﮒ ﺩﺍﺭﺩ ﻭ ﻛﺎﻓﻮﺭ ﺩﺭ ﺟﻮﻑ ﺷﺎﺧﻪﻫﺎ ﻭ‬
‫ﺗﺮﻛﻪﻫﺎﻯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺭﻧﮓ ﻛﺎﻓﻮﺭ ﺍﺑﺘﺪﺍ ﻗﺮﻣﺰ ﺍﺳﺖ ﻭ ﺑﺎ ﺗﺼﻌﻴﺪ ﺳﻔﻴﺪ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻏﻼﻑ ﲦﺮﻩﻫﺎ ﻭ ﻏﻨﭽﻪ ﺁ‪‬ﺎ ﺭﺍ ﻧﻴﺰ ﻛﺎﻓﻮﺭ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻴﻮﻩ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ‪] .‬ﺍﻧﺴﺎﻥ‪» .[٥-٦:‬ﻋ‪‬ﻴ‪‬ﻨﹰﺎ« ﺭﺍ ﺍﮔﺮ ﺑﻴﺎﻥ ﻛﺎﻓﻮﺭ ﺑﮕﲑﱘ‪ ،‬ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻛـﺎﻓﻮﺭ‬
‫ﭼﺸﻤﻪ ﺍﻳﺴﺖ ﺩﺭ ‪‬ﺸﺖ ﻳﻌﲎ‪ :‬ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻣﻰﺁﺷﺎﻣﻨﺪ ﺍﺯ ﺟﺎﻣﻰ ﻛﻪ ﳐﻠﻮﻁ ﺁﻥ ﺍﺯ ﻛﺎﻓﻮﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﺸﻤﻪ ﺍﻳﺴﺖ ﻛﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺍﺯ ﺁﻥ ﻣﻰﺁﺷﺎﻣﻨﺪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺍﺑـﺮﺍﺭ‬
‫ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ ﺍﺯ ﻋﺒﺎﺩﺍﻟﻠﱠﻪ ﻣﻘﺮﺑﻮﻥ ﺍﻧﺪﺭ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺳﺎﺑﻘﻮﻥ« ﻭ »ﻣﻘﺮﺑﻮﻥ«‪.‬‬
‫ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻛﺎﻓﻮﺭ ﻋﻄﺮ ﳐﺼﻮﺹ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺟﺎﻡ ﳐﻠﻮﻁ ﺷﺪﻩ ﻭ »ﻋﻴﻨﹰﺎ« ﺩﺭ ﺗﻘﺪﻳﺮ »ﻣﻦ ﻋﲔ« ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻛﺎﻓﻮﺭ ﻧﻜﺮﻩ ﺍﺳﺖ ﳕﻰﺷﻮﺩ ﺑﻪ ﻛﺎﻓﻮﺭ ﺩﻧﻴﺎ ﻗﻴﺎﺱ ﻛﺮﺩ‪.‬‬
‫ﺍﻳﻨﻚ ﻣﻄﺎﻟﱮ ﺩﺭ ﺯﻣﻴﻨﻪ ﻛﻔﺮ‪:‬‬
‫ﻛﻔﺮ ﻋﻨﺎﺩﻯ‬
‫ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ »ﻛﹶ ﹶﻔﺮ‪‬ﻭﺍ ‪ -‬ﻳ‪‬ﻜﹾ ﹸﻔﺮ‪‬ﻭ ﹶﻥ‪ -‬ﻛﺎﻓِﺮﻭ‪‬ﻥ ‪ -‬ﻛﹸﻔﱠﺎﺭ« ﺁ‪‬ﺎﱙ ﺍﻧﺪ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺣﻖ ﺭﺍ ﭘﺮﺩﻩ ﭘﻮﺷﻰ ﻭ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩﺍﻧﺪ ﻳﺎ ﺑﻪ ﻛﻔﺎﺭﻳﻜﻪ ﻋﻦ ﺟﻬﻞ ﻭ ﺍﺯ ﺭﻭﻯ ﻧﺪﺍﻧﺴﱳ‬
‫ﻛﺎﻓﺮﺍﻧﺪ ﻧﻴﺰ ﺷﺎﻣﻞ ﻣﻰﺑﺎﺷﺪ؟ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﻳﺎ ﻛﺎﻓﺮ ﻋﻦ ﻋﻨﺎ ٍﺩ ﻣﻮﺭﺩ ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﺍﺳﺖ ﻳﺎ ﻛﺎﻓﺮ ﻋﻦ ﺟﻬ ٍﻞ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ؟‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺳﻮﺍﻝ ﺩﻭ ﺳﻮﺍﻝ ﺍﺳﺖ‪.‬‬
‫ﺍﻭﻝ‪ :‬ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﻛﺎﻓﺮ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻋﻦ ﻋﻨﺎ ٍﺩ ﻛﺎﻓﺮ ﺑﺎﺷﺪ ﻳﺎ ﺍﻋﻢ ﺍﺳﺖ؟‬
‫ﺩﻭﻡ‪ :‬ﺁﻳﺎ ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﺑﺮﺍﻯ ﻛﺎﻓﺮ ﻋﻨﺎﺩﻯ ﺍﺳﺖ ﻳﺎ ﳘﻪ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰﺑﺎﺷﺪ؟‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺍﻃﻼﻕ ﻛﺎﻓﺮ ﺩﺭ ﻗﺮﺁﻥ ﺍﻋﻢ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﺮ ﺩﻭ ﻗﺴﻢﻛﺎﻓﺮ ﺷﺎﻣﻞ ﻣﻰﺑﺎﺷﺪ ﻣﺜﻼ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٦:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺻﺮﳛﺶ ﺩﺭ ﻛﻔﺮ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻭ ﳉﺎﺟﺖ ﺍﺳﺖ ﺍﻳﻀﺎ‬
‫ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋﺪﻩﺍﻯ ﺍﺯ ﻛﻔﺎﺭ ﺁﻣﺪﻩ ]ﳕﻞ‪ .[١٤:‬ﻭ ﻳﺎ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﻓﺮﻋﻮﻥ ﻣﻰ ﮔﻔﺖ‪] :‬ﺍﺳﺮﺍﺀ‪ .[١٠٢:‬ﻳﺎ ﺩﺭ ﺑﺎﺭﻩ ﺍﻫﻞ ﻛﺘﺎﺏ ﺁﻣﺪﻩ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺭﻭﻯ ﻋﻤـﺪ‬
‫ﺍﺳﻼﻡ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻰﻛﺮﺩﻧﺪﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٤٦:‬ﻭ ﻧﻴﺰ ﺩﺭ ﺑﺎﺭﻩ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٩:‬ﻛﻪ ﺩﺭ »ﺧﻠﻒ« ﻭ »ﺍﻣﻦ« ﻣﺸﺮﻭﺣﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍ ﻣﻰﺧﻮﺍﻧﻴﻢ]ﻣﺎﺋﺪﻩ‪ .[٧٢-٧٣:‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺁ‪‬ﺎﻣﻄﻠﺐ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭﱃ ﺑﺮﺍﻯ ﺣﻔﻆ ﻣﻘﺎﻡ ﻭ ﻳﺎ ﻋﻨﺎﺩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﺳﻼﻡ ﺁﻥ ﺭﺍ ﻣﻰﮔﻔﺘﻨﺪ‬
‫ﻭﱃ ﻋﺪﻩ ﺯﻳﺎﺩﻯ ﺍﺯ ﺁ‪‬ﺎ ﻳﻘﻴﻨﺎ ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ ﭘﲑﻭﻯ ﻛﺮﺩﻩ ﻭ ﻋﻦ ﺟﻬﻞ ﺁﻥ ﻋﻘﻴﺪﻩ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻨﺪ ﭘﺲ ﺑﻪ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻛﻔﺮ ﺍﺯ ﺭﻭﻯ ﺟﻬﻞ ﻭ ﺍﺯ ﺭﻭﻯ‬
‫ﻋﺪﻡ ﺗﻮﺟﻪ ﻧﻴﺰ ﻛﻔﺮ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋﺪﻩ ﺑﺴﻴﺎﺭﻯ ﻛﻪ ﻛﻔﺮ ﺭﺍ ﺍﺯ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺑﻪ ﺍﺭﺙ ﺑﺮﺩﻩﺍﻧﺪ ﻭ ﰉ ﺳﻮﺍﺩ ﻭ ﰉ ﺗﻮﺟﻪﺍﻧﺪ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻴﻢ ﻛﺎﻓﺮ ﻧﻴﺴﺘﻨﺪ ﻭ ﻭﺍﺳﻄﻪ ﻣﻴﺎﻥ ﻛﻔﺮ ﻭ‬
‫ﷲ« ﺭﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﺑﺎ ﺁﻥ ﺣﻜﻢ ﳕﻰﻛﻨﺪ ﻭ ﺁﻧﻜﻪ ﳕﻰﺩﺍﻧﺪ ﻫﺮﺩﻭ »ﺑِﻤﺎ ﹶﺍ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﷲ«‬
‫ﺍﳝﺎﻥ ﺍﻧﺪ‪ ،‬ﺍﻳﻀﺎ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺗﻐﺎﺑﻦ‪] .[٢:‬ﻣﺎﺋﺪﻩ‪ .[٤٤:‬ﻇﻬﻮﺭﺷﺎﻥ ﺩﺭ ﺍﻋﻢ ﺍﺳﺖ‪ ،‬ﺁﻧﻜﻪ »ﻣﺎ ﹶﺍ‪‬ﻧ ‪‬ﺰ ﹶﻝﺍ ُ‬
‫ﺣﻜﻢ ﻧﻜﺮﺩﻩﺍﻧﺪ ﭘﺲ ﻛﺎﻓﺮﺍﻧﺪ‪.‬‬
‫ﮔﻔﺘﻴﻢ‪ :‬ﺍﮔﺮ ﺁﻳﺎﺕ ﺑﻪ ﻛﻔﺎﺭ ﻋﻦ ﺟﻬﻞ ﺷﺎﻣﻞ ﻧﺸﻮﺩ ﭘﺲ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﺮﺩﻡ ﺳﻪ ﮔﺮﻭﻩﺍﻧﺪ‪ :‬ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻭ ﻛﺎﻓﺮ ﺍﺯ ﺭﻭﻯ ﺟﻬﻞ‪ ،‬ﻛﻪ ﻭﺍﺳﻄﻪ ﺍﺳﺖ ﻣﻴﺎﻥ ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ‪.‬‬
‫ﭘﺲ ﻳﺎﺑﺎﻳﺪ ﻛﺎﻓﺮ ﺭﺍ ﺍﻋﻢ ﺑﺪﺍﻧﻴﻢ ﻭ ﻳﺎ ﻗﺎﺋﻞ ﺑﻪ ﻭﺍﺳﻄﻪ ﺷﻮﱘ ﻭﱃ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻪ ﻇﻬﻮﺭ ﺍﻛﺜﺮ ﺁﻳﺎﺕ ﺩﺭ ﻛﻔﺮ ﻋﻨﺎﺩﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﻛﻔﺮ ﺍﺯ ﺭﻭﻯ ﻗﺼﻮﺭ ﻛﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﺎ ﺭﺍﺟﻊ ﺑﻪ ﺳﻮﺍﻝ ﺩﻭﻡ ﻛﻪ ﻋﺬﺍﺏ ﺁﺧﺮﺕ ﺑﺮﺍﻯ ﻛﺎﻓﺮ ﻋﻨﺎﺩﻯ ﺍﺳﺖ ﻳﺎ ﺍﻋﻢ ﻣﻰﺑﺎﺷﺪ؟‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻛﻔﺎﺭ ﻋﻦ ﺟﻬﻞ ﺩﺭ ﺣﻜﻢ ﻣﺴﺘﻀﻌﻔﲔ ﻭ ﻳﺎ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻣﺘﻀﻌﻔﲔ ﺍﻧﺪ ﻛﻪ ﺩﺭ »ﺿﻌﻒ« ﺩﺭ ﺑﺎﺭﻩ ﺁﻥ ﻣﻔﺼﻼ ﲝﺚ ﻛﺮﺩﻩﺍﱘ ﻭ ﺁﻳﺎﺕ ﻋﺬﺍﺏ ﺷﺎﻣﻞ ﺣﺎﻝ ﻛﺴﺎﱏ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻭ ﳉﺎﺝ ﺑﻪ ﺣﻖ ﺗﺴﻠﻴﻢ ﻧﺸﺪﻩ ﻭ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﺣﺠﺖ ﺑﺮ ﺁ‪‬ﺎﲤﺎﻡ ﺷﺪﻩ ﻭ ﻣﻮﺭﺩ ﺗﺒﻠﻴﻎ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭﱃ ﺍﻧﺒﻴﺎﺀ ﻭﺩﻳﻦ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﺍﺯ‬
‫ﭘﻴﺸﺮﻓﺖ ﺁﻥ ﺟﻠﻮﮔﲑﻯ ﳕﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﻭ ﺩﺳﺘﻪ ﺁﻳﺎﺕ ﺩﺍﺭﱘ‪:‬‬
‫ﷲ« ﺩﺍﺭﻧﺪ ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮ ﺷﺪﻩ ﻭ ﺣﻖ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩ ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﺗﻜﺬﻳﺐ ﳕﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺎﻧﻊ ﭘﻴﺸﺮﻓﺖ ﺩﻳﻦ‬
‫ﺻﺪ‪ ‬ﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺒﻴ ِﻞ ﺍ ِ‬
‫ﺍﻭﻝ ﺁﻳﺎﺗﻴﻜﻪ ﺑﻌﺪﺍﺯ »ﻛﹶ ﹶﻔﺮ‪‬ﻭﺍ« ﻗﻴﺪ » ﻭﻛﹶﺬﱠﺑ‪‬ﻮﺍ‪ ،‬ﻭ ‪‬‬
‫ﺷﺪﻩﺍﻧﺪ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺗﻜﺬﻳﺐ ﻭ ﺻﺪ ﭘﺲ ﺍﺯ ﺗﺒﻠﻴﻎ ﻭ ﺍﲤﺎﻡ ﺣﺠﺖ ﺍﺳﺖ‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺁﻳﺎﺗﻴﻜﻪ ﻣﻄﻠﻖ »ﻛﹶ ﹶﻔﺮ‪‬ﻭﺍ« ﺩﺍﺭﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻳﺎﺕ ﺩﺳﺘﻪ ﺍﻭﻝ ﻗﻴﺪ ﺁﻳﺎﺕ ﺩﺳﺘﻪ ﺩﻭﻡ ﻭ ﳐﺼﺺ ﺁ‪‬ﺎﺍﻧﺪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﻗﺴﻢ ﺍﻭﻝ ﭼﻨﲔ ﺍﻧﺪ‪:‬‬
‫‪] -١‬ﺑﻘﺮﻩ‪.[٣٩:‬‬
‫‪] -٢‬ﻧﺴﺎﺀ‪.[١٦٧:‬‬
‫‪] -٣‬ﻣﺎﺋﺪﻩ‪.[١٠-٨٦:‬‬
‫‪] -٤‬ﳓﻞ‪.[٨٨:‬‬
‫‪] -٥‬ﺭﻭﻡ‪.[١٦:‬‬
‫ﺍﻳﻦ ﻗﺒﻴﻞ ﺁﻳﺎﺕ ﺯﻳﺎﺩﺍﻧﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ‪ :‬ﺗﻜﺬﻳﺐ ﻭ ﺻﺪ ﭘﺲ ﺍﺯ ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﺍﺳﺖ ﺗﺎ ﻛﺎﻓﺮﻯ ﺩﻳﻦ ﺭﺍ ﻧﺪﺍﻧﺪ ﺗﻜﺬﻳﺐ ﺁﻥ ﻧﺘﻮﺍﻧﺪ ﻭﺍﺯ ﭘﻴﺸﺮﻓﺖ ﺁﻥ ﳑﺎﻧﻌﺖ ﻏﲑﻣﻘﺪﻭﺭ ﺍﺳﺖ‪ .‬ﺁﻳﺎﺕ‬
‫ﺩﺳﺘﻪ ﺩﻭﻡ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﺎﺗﻨﺪ‪:‬‬
‫‪] -١‬ﺑﻘﺮﻩ‪.[١٦١:‬‬
‫‪] -٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤:‬ﭘﺲ ﺁﻳﺎﺕ ﻣﻘﻴﺪ‪ ،‬ﺁﻳﺎﺕ ﻣﻄﻠﻖ ﺭﺍ ﳐﺼﺺﺍﻧﺪ‪.‬‬
‫ﻛﻔﺮ ﺑﻌﺪ ﺍﺯ ﺍﳝﺎﻥ ﭼﻴﺴﺖ؟‬
‫ﺁﻳﺎﺗﻰ ﺩﺍﺭﱘ ﻛﻪ ﻛﻔﺮ ﻭ ﺍﳝﺎﻥ ﺩﺭ ﺁ‪‬ﺎ ﭘﻰ ﺩﺭﭘﻰ ﺁﻣﺪﻩ ﻭ ﻫﺮ ﻳﻚ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﻣﻰﮔﲑﺩ ﻣﺜﻞ‪:‬‬
‫‪] -١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٨٦:‬‬
‫‪] -٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٩٠:‬‬
‫‪] -٣‬ﻧﺴﺎﺀ‪.[١٣٧:‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ »ﺍﻣﻦ« ﮔﻔﺘﻪ ﺷﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺍﳝﺎﻥ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﺍﻋﺘﻘﺎﺩ ﻧﻴﺴﺖ ﻭﮔﺮﻧﻪ ﭼﻄﻮﺭ ﳑﻜﻦ ﺍﺳﺖ ﻛﻪ ﭼﻨﺪ ﺩﻓﻌﻪ ﻋﻮﺽ ﺷﻮﺩ ﺑﻠﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﳝﺎﻥ ﺗﺴﻠﻴﻢ‬
‫ﺑﻪ ﻋﻠﻢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺧﻴﻠﻰ ﻋﺎﺩﻯ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﻘﻴﺪﻩ ﻭ ﻋﻠﻢ ﺧﻮﺩ ﺗﺴﻠﻴﻢ ﺷﻮﺩ ﺳﭙﺲ ﻃﻐﻴﺎﻥ ﻛﻨﺪ ﻭ ﻫﻜﺬﺍ‪.‬‬
‫ﻗﺒﻮﻝ ﻋﻤﻞ ﺍﺯ ﻛﻔﺎﺭ‬
‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﻄﻠﺐ ﻣﺸﺮﻭﺣﻰ ﺩﺭ »ﻋﻤﻞ« ﻭ ﺩﺭ »ﻣﺴﺘﻀﻌﻒ« ﺑﻴﺎﻥ ﺷﺪﻩ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺻﺮﺍﺣﺖ ﻗﺮﺁﻥ ﺍﻋﻤﺎﻝ ﻧﻴﻜﻰ ﻛﻪ ﻛﺎﻓﺮ ﻣﻌﺎﻧﺪ ﺍﳒﺎﻡ ﻣﻰﺩﻫﺪ ﻣﻘﺒﻮﻝ ﺩﺭﮔﺎﻩ ﺧﺪﺍ‬
‫ﻧﻴﺴﺖ ﻭﱃ ﺩﺭ ﻛﻔﺎﺭ ﻋﻦ ﺟﻬﻞ ﺳﺨﲎ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﺩﻭ ﳏﻞ ﻓﻮﻕ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﺘﻘﺪ ﭼﺮﺍ ﻛﺎﻓﺮ ﻣﻰﺷﻮﺩ؟‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺷﺎﻳﺎﻥ ﺩﻗﺖ ﺍﺳﺖ‪ .‬ﺷﺨﺼﻰ ﻛﻪ ﺑﻪ ﺩﻳﻦ ﻭ ﺁﻳﺎﺕ ﺧﺪﺍ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﭼﻄﻮﺭ ﻛﺎﻓﺮ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺧﻮﻳﺶ ﺗﺴﻠﻴﻢ ﳕﻰﺑﺎﺷﺪ ﺁﻳﺎ ﳑﻜﻦ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧﺪ ﺗﻨﻮﺭ ﭘﺮ ﺍﺯ‬
‫ﺁﺗﺶ ﺍﺳﺖ ﺑﺎﺯ ﺗﻮﻯ ﺁﻥ ﻗﺪﻡ ‪‬ﺪ؟!!‬
‫ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﮔﻮﻳﻴﻢ‪ :‬ﺳﻪ ﺻﻔﺖ ﺯﺷﺖ ﻣﻮﺟﺐ ﺁﻥ ﻣﻰﺷﻮﺩﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﻛﺎﻓﺮ ﺷﻮﺩ ﻭ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﮔﻨﺎﻩ ﻭ ﺣﺮﺍﻡ ﺑﻮﺩﻥ ﭼﻴﺰﻯ‪ ،‬ﺁﻥ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﺪ‪:‬‬
‫‪ -١‬ﺗﻜﱪ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ‪ .‬ﺍﻳﻦ ﺑﻼﱙ ﺍﺳﺖ ﻛﻪ ﻣﺒﺘﻼ ﺑﻪ ﺁﻥ ‪،‬ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﻛﺎﻓﺮ ﻭ ﺗﺎﺭﻙ ﻋﻤﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻣﺜﻞ ﺍﺑﻠﻴﺲ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﻭﱃ‬
‫ﺧﻮﺩﭘﺴﻨﺪﻯ ﻛﺎﺭ ﺍﻭ ﺭﺍ ﺳﺎﺧﺖ ]ﺑﻘﺮﻩ‪ .[٣٤:‬ﻭ ﻣﻰﮔﻔﺖ ]ﺍﻋﺮﺍﻑ‪ .[١٢:‬ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﺸﺮﻭﺣﺎ ﺩﺭ »ﺍﻣﻦ« ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﺍﻳﻀﺎ ﺁﻳﺎﺗﻴﻜﻪ ﻛﻔﺮ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺑﻪ ﺍﺳﺘﻜﺒﺎﺭ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ‬
‫]ﻗﺼﺺ‪ .[٣٩:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﻓﺮﻋﻮﻥ ﻭ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺍﺳﺖ ﻛﻪ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺩﻳﺪﻧﺪ ﻭﱃ‪] :‬ﳕﻞ‪ .[١٤:‬ﳘﲔ »ﻋ‪‬ﻠﹸﻮ« ﻭ ﺟﺎﻩﻃﻠﱮ ﺑﻮﺩ ﻛﻪ ﻧﮕﺬﺍﺷﺖ ﺍﺯ ﻳﻘﲔ‬
‫ﺧﻮﺩ ﭘﲑﻭﻯ ﻛﻨﻨﺪ‪.‬‬
‫ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﺒﻮﺕ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻧﺪ ﺑﻪ ﳘﲔ ﺩﺭﺩﻣﺒﺘﻼ ﺑﻮﺩﻧﺪ ]ﺑﻘﺮﻩ‪.[١٤٦:‬‬
‫‪ -٢‬ﺣﺴﺪ‪ .‬ﺍﻳﻦ ﺻﻔﺖ ﺯﺷﺖ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺧﻮﺩﺑﻴﲎ ﺷﺨﺺ ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﻣﺮﺗﻜﺐ ﻛﻔﺮ ﻭ ﮔﻨﺎﻩ ﻣﻰﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﻀﻴﻪ ﺣﻀﺮﺕ ﻳﻮﺳﻒ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻛﻪ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺑﻪ ﺍﻭ ﺣﺴﺪ‬
‫ﻭﺭﺯﻳﺪﻧﺪ ﻭ ﺟﺮﻳﺎﻥ ﻛﺸﱳ ﭘﺴﺮ ﺁﺩﻡ ﺑﺮﺍﺩﺭ ﺧﻮﻳﺶ ﺍﺳﺖ )ﻣﺎﺋﺪﻩ‪ ٢٧:‬ﺑﻪ ﺑﻌﺪ( ﺩﺭ ﺁﻳﺎﺗﻴﻜﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ ﺍﻧﻜﺎﺭ ﺍﺳﻼﻡ‪ ،‬ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻠﻤﻪ »ﺑﻐﻴ ﹰﺎ« ﺑﻴﺸﺘﺮ ﺑﻪ ﭼﺸﻢ‬
‫ﻣﻰﺧﻮﺭﺩ ﻛﻪ ﺑﻐﻰ ﻭ ﺣﺴﺪ ﺁ‪‬ﺎ ﺭﺍ ﻭﺍﺩﺍﺷﺘﻪ ﺗﺎ ﺩﺍﻧﺴﺘﻪ ﺍﺧﺘﻼﻑ ﻛﻨﻨﺪ ﻭ ﺣﻖ ﺭﺍ ﺍﻧﻜﺎﺭ ﳕﺎﻳﻨﺪ‪.‬‬
‫]ﺷﻮﺭﻯ‪ .[١٤:‬ﺍﻳﻀﹰﺎ ]ﺟﺎﺛﻴﺔ‪] .[١٧:‬ﺑﻘﺮﻩ‪] .[٢١٣:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[١٩:‬ﻳﻮﻧﺲ‪.[٩٠:‬‬
‫‪ -٣‬ﺣﺮﺹ‪ .‬ﻃﻤﻊ ﻭ ﺣﺮﺹ ﺻﻔﺖ ﻣﺬﻣﻮﻣﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﺑﻪ ﮔﻨﺎﻩ ﻭﺍﻣﻰ ﺩﺍﺭﺩ ﻣﺜﻞ ﺣﺮﺹ ﺁﺩﻡ ﺑﻪ ﺧﻮﺭﺩﻥ ﺍﺯ ﺷﺠﺮﻩ ﻣﻨﻬﻴﻪ‪ .‬ﺑﻴﺸﺘﺮ ﺍﻫﻞ ﺍﳝﺎﻥ ﺭﺍ‬
‫ﺹ‪ .‬ﻓﹶﺎﹾﻟ ِﻜ‪‬ﺒ ‪‬ﺮ ﻫ‪‬ﻼ ‪‬ﻙ‬
‫ﺤ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﺪ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺤ‪‬‬
‫ﺚ‪ :‬ﹶﺍﹾﻟ ِﻜ ‪‬ﺒ ‪‬ﺮ ‪‬ﻭ ﺍﹾﻟ ‪‬‬
‫ﺱ ﰱ ﺛﹶﻠ ٍ‬
‫ﺳﺒﺐ ﮔﻨﺎﻩ ﳘﲔ ﺣﺮﺹ ﻭﻃﻤﻊ ﻭ ﻋﺪﻡ ﻗﻨﺎﻋﺖ ﺍﺳﺖ ﺍﺯ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺣﺴﻦ ﳎﺘﱮ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪» :‬ﻫ‪‬ﻼ ‪‬ﻙ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﺪ ﺭﺍِﺋ ‪‬ﺪ ﺍﻟﺴ‪ ‬ﻮ ِﺀ ‪‬ﻭ ِﻣ ‪‬ﻨ ‪‬ﻪ ﹶﻗ ‪‬ﺘ ﹶﻞ ﻗﺎﺑﻴ ﹸﻞ ﻫﺎﺑﻴ ﹶﻞ«‪.‬‬
‫ﺤ‪‬‬‫ﺠ‪‬ﻨ ِﺔ‪ .‬ﻭ‪‬ﺍ ﹾﻟ ‪‬‬
‫ﺝ ﺁ ‪‬ﺩ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺲ ‪‬ﻭ ﺑِﻪ ﹸﺍ ‪‬ﺧ ِﺮ ‪‬‬
‫ﺹ ‪‬ﻋ ‪‬ﺪﻭ‪ ‬ﺍﻟﻨ‪ ‬ﹾﻔ ِ‬
‫ﺤ ‪‬ﺮ ‪‬‬
‫ﺲ‪ .‬ﻭ ﺍﹾﻟ ِ‬
‫ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﻭ ِﺑ ِﻪ ﹸﻟ ِﻌ ‪‬ﻦ ﺍِﺑ‪‬ﻠﻴ ‪‬‬
‫ﻛﺎﻓﺮ ﻭ ﺗﺎﺭﻙ ﻋﻤﻞ‬
‫ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﺗﺎﺭﻙ ﻋﻤﻞ ﻛﺎﻓﺮ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ﺗﺎﺭﻙ ﺣﺞ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﺁﻥ ﺁﻣﺪﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٧:‬ﺩﺭ ﺑﺎﺭﻩ ﺍﻫﻞ ﻛﺘﺎﺏ ﺁﻣﺪﻩ‪ :‬ﺧﻮ‪‬ﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﺭﻳﺰﻧـﺪ ﻭ‬
‫ﻋﺪﻩﺍﻯ ﺭﺍ ﺍﺯ ﺩﻳﺎﺭ ﺧﻮﻳﺶ ﻣﻰﺭﺍﻧﻴﺪﻭ‪] ...‬ﺑﻘﺮﻩ‪.[٨٥:‬‬
‫ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﻭﺟﻮﻩ ﺍﻟﻜﻔﺮ ﺭﻭﺍﻳﱴ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻛﻔﺮ ﺭﺍ ﺑﻪ ﭘﻨﺞ ﻗﺴﻤﺖ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻔﺮﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑﺮ ﭘﻨﺞ ﻭﺟﻪ ﺍﺳﺖ‪ :‬ﻛﻔﺮ‬
‫ﺟﺤﻮﺩ ﻭ ﺁﻥ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﺍﻧﻜﺎﺭ ﺭﺑﻮﺑﻴﺖ ﻭ ﺍﻧﻜﺎﺭ ﺣﻖ ﺑﻌﺪ ﺍﺯ ﻋﻠﻢ‪ .‬ﺳﻮﻡ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ‪ .‬ﭼﻬﺎﺭﻡ ﺗﺮﻙ ﻣﺄﻣﻮﺭ ﺑﻪ ﭘﻨﺠﻢ ﻛﻔﺮ ﺑﺮﺍﺋﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻗﻮﻡ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﻛﻔﺎﺭ‬
‫ﮔﻔﺘﻨﺪ‪] :‬ﳑﺘﺤﻨﻪ‪ .[٤:‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻛﻔﺮ ﺑﺮﺍﺋﺖ ﻭ ﺑﻴﺰﺍﺭﻯ ﺍﺳﺖ‪) .‬ﺧﻼﺻﻪ ﺭﻭﺍﻳﺖ(‪.‬‬
‫ﻛﻔﺮ ﻭ ﺑﺮﺍﺋﺖ‬
‫ﻛﻔﺮ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﺑﺮﺍﺋﺖ ﻭ ﺑﻴﺰﺍﺭﻯ ﺁﻳﺪ ﻣﺜﻞ ]ﻋﻨﻜﺒﻮﺕ‪ .[٢٥:‬ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺑﺮﺍﺋﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻌﻀﻰ ﺍﺯ ﴰﺎ ﺍﺯ ﺑﻌﻀﻰ ﺑﺮﺍﺋﺖ ﺟﻮﻳﺪ ﻭ‬
‫ﺑﻌﻀﻰ ﺑﻌﻀﻰ ﺭﺍ ﻟﻌﻦ ﻛﻨﺪ‪ .‬ﺍﻳﻀﺎ ﺁﻳﻪ ]ﳑﺘﺤﻨﻪ‪ .[٤:‬ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻛﻔﺮ ﺑﻪ ﻣﻌﲎ ﺑﺮﺍﺋﺖ ﺍﺳﺖ‪.‬‬
‫]ﻣﺎﺋﺪﻩ‪ .[٥:‬ﻫﺮ ﻛﺲ ﺍﺯ ﺍﳝﺎﻥ ﺑﻴﺰﺍﺭﻯ ﺟﻮﻳﺪ ﻳﺎ ﺁﻧﺮﺍ ﺍﻧﻜﺎﺭ ﻛﻨﺪ ﻋﻤﻠﺶ ﭘﻮﭺ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٢٢:‬ﻣﻦ ﺍﺯ ﺁﻧﭽﻪ ﻣﺮﺍ ﺩﺭ ﺁﻥ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﺩﺍﺩﻳﺪ ﺑﻴﺰﺍﺭﻡ ﺍﻳﻦ ﺳﺨﻦ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﺑﻪ ﺍﻫﻞ ﻋﺬﺍﺏ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﻇﺎﻫﺮﺍ ﲤﺎﻡ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺑﺎﺭﻩ ﻛﻔﺮ ﺧﺪﺍﻳﺎﻥ ﺩﺭﻭﻏﲔ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﭘﲑﻭﺍﻧﺸﺎﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﻣﺪﻩ‪ ،‬ﳘﻪ ﺑﻪ ﻣﻌﲎ ﺑﻴﺰﺍﺭﻯ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﻛﻒ‪ = ‬ﺩﺳﺖ‪ .‬ﺑﺎﺯﺩﺍﺷﱳ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻒ ﺑﻪ ﻣﻌﲎ ﺩﺳﺖ ﺍﺳﺖ‪ »...‬ﹶﻛ ﹶﻔ ﹾﻔ‪‬ﺘ ‪‬ﻪ« ﻳﻌﲎ‪ :‬ﺍﺯ ﺩﺳﺖ ﺍﻭ ﺯﺩﻡ ﻭ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩ ﻣﻨﻊ ﻛﺮﺩﻡ‪ .‬ﻭ ﺁﻥ ﺩﺭﻋﺮﻑ ﺑﻪ ﻣﻌﲎ ﺩﻓﻊ‬
‫ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﺎ ﺩﺳﺖ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺣﱴ ﺑﻪ ﺁﻧﻜﻪ ﻧﺎﺑﻴﻨﺎ ﺷﺪﻩ ﮔﻮﻳﻨﺪ‪ :‬ﻣﻜﻔﻮﻑ‪ ،‬ﺩﺭ ﳎﻤﻊ ﺁﻣﺪﻩ‪ :‬ﻛﻒ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻣﻨﻊ ﺍﺳﺖ ﻣﻜﻔﻮﻑ ﺑﻪ ﻣﻌﲎ ﳑﻨﻮﻉ ﺍﻟﺒﺼﺮ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫]ﺭﻋﺪ‪ .[١٤:‬ﺧﺪﺍﻳﺎﻥ ﺩﺭﻭﻏﲔ ﺑﻪ ﺁ‪‬ﺎ ﺟﻮﺍﺏ ﳕﻰﺩﻫﻨﺪ ﻣﮕﺮ ﻣﺎﻧﻨﺪ ﻛﺴﻴﻜﻪ ﺩﻭ ﺩﺳﺘﺶ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﺁﺏ ﺑﺎﺯ ﻛﺮﺩﻩ ﺗﺎ ﺁﺏ ﺑﺪﻫﺎﻥ ﺍﻭ ﺑﺮﺳﺪ )ﻭ ﳔﻮﺍﻫﺪ ﺭﺳﻴﺪ( ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ‬
‫‪ ٤٢‬ﻛﻬﻒ‪ ،‬ﻛﻒ‪ ‬ﺑﻪ ﻣﻌﲎ ﺩﺳﺖ ﺍﺳﺖ‪.‬‬
‫]ﻓﺘﺢ‪ .[٢٠:‬ﺧﺪﺍ ﺍﻳﻦ ﻏﻨﻴﻤﺖ ﻓﻮﺭﻯ ﺭﺍ ﺑﻪ ﴰﺎ ﺩﺍﺩ ﻭ ﻛﻔﺎﺭ ﺭﺍ ﺍﺯ ﴰﺎ ﺑﺎﺯﺩﺍﺷﺖ ]ﻣﺎﺋﺪﻩ‪ .[١١٠:‬ﻳﻌﲎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﻗﺘﻞ ﺗﻮ ﺑﺎﺯ ﺩﺍﺷﺘﻢ‪.‬‬
‫ﻛﺎﻓﹼﺔ‪ :‬ﻣﺆﻧﺚ ﻛﺎﻑ‪ ‬ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻣﺬﻛﺮ ﺁﻳﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﺎﺀ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻣﺜﻞ ﻋﻼﻣﻪ ﻭ ﻧﺴﺎﺑﻪ ]ﺑﻘﺮﻩ‪ .[٢٠٨:‬ﻛﺎﻓﹼﺔ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﲨﻴﻊ ﻭ ﳘﮕﻲ ﺍﺳﺖ ﮐﻪ ﮐﻒ‪ ‬ﺑﻪ ﻣﻌﲏ‬
‫ﺿﻤ‪ ‬ﻪ« ﻳﻌﲎ ﺍﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﳘﮕﻰ ﺑﻪ ﺗﺴﻠﻴﻢ ﺩﺭ ﺁﻳﻴﺪ‪.‬‬
‫ﲨﻊ ﻧﻴﺰ ﺁﻣﺪﻩ » ﹶﻛﻒ‪ ‬ﺍﻟﺸ‪ ‬ﻰ َﺀ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ ‪‬‬
‫* ]ﺗﻮﺑﻪ‪ .[٣٦:‬ﻛﺎﻓﻪ ﺩﺭ ﻫﺮﺩﻭﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﻓﺎﻋﻞ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺑﻘﻮﻝ ﻓﺮﺍﺀ ﺍﻟﻒ ﻭ ﻻﻡ ﺑﻪ »ﻛﺎﹼﻓﹶﺔ« ﺩﺍﺧﻞ ﳕﻰﺷﻮﺩ ﻛﻪ ﺁﻥ ﻣﺼﺎﺩﺭ ﻏﲑ ﻣﺘﺼﺮﻑ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﻣﻮﻗﻊ »ﻣ‪‬ﻌﹰﺎ« ﻭ‬
‫»ﺟ‪‬ﻤﻴﻌﹰﺎ« ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﻻﺯﻡ ﺍﻟﻨﻜﺮﻩ ﺑﻮﺩﻥ ﻣﺜﻞ ﺍﲨﻌﲔ ﺍﺳﺖ ﻭ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺗﺜﻨﻴﻪ ﻭ ﲨﻊ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻳﻌﲎ ﺍﻯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﳘﮕﻰ ﻭ ﺑﺎ ﻫﻢ ﺑﺎ ﻣﺸﺮﻛﺎﻥ ﲜﻨﮕﻴﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﺁ‪‬ﺎ ﳘﮕﻰ ﻭ ﺑﺎ ﻫﻢ ﺑﺎ ﴰﺎ ﻣﻰﺟﻨﮕﻨﺪ‪.‬‬
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‫* ]ﺳﺒﺎﺀ‪ .[٢٨:‬ﺍﮔﺮ ﺗﺎﺀ ﻛﺎﹼﻓﻪ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﻭ ﺧﻮﺩﺵ ﺣﺎﻝ ﺍﺯ ﻣﻔﻌﻮﻝ »ﹶﺍﺭ‪‬ﺳ‪ ‬ﻠﹾﻨﺎ ‪‬ﻙ« ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻣﻌﲎ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﻣﺎ ﺗﻮ ﺭﺍ ﻧﻔﺮﺳﺘﺎﺩﱘ ﻣﮕﺮ ﻣﺎﻧﻊ ﺷﻮﻧﺪﻩ ﻣﺮﺩﻡ ﺍﺯ ﮔﻨﺎﻩ‬
‫ﺱ« ﺑﺎﺷﺪ‬
‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺸﲑ ﻭ ﻧﺬﻳﺮﻯ‪ .‬ﺩﻭ ﻭﺻﻒ »ﺑﺸﲑ ﻭ ﻧﺬﻳﺮ« ﻧﻴﺰ ﻣﺆﻳﺪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎ ﺑﺸﺎﺭﺕ ﻭ ﺍﻧﺬﺍﺭﺕ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﮔﻨﺎﻩ ﻭ ﻃﻐﻴﺎﻥ ﺑﺎﺯ ﻣﻰﺩﺍﺭﻯ‪ .‬ﻭ ﺍﮔﺮ ﻗﻴﺪ»ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺁﻧﻮﻗﺖ ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺗﻮ ﺭﺍ ﺭﺳﺎﻟﺖ ﻧﺪﺍﺩﱘ ﻣﮕﺮ ﺑﺮ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪.[١٠٧:‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﻋﻨﻮﺍﻥ »ﺍﻻﻋﺮﺍﺏ« ﻭﺟﻪ ﺍﻭﻝ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﺩﺭ ﻛﻼﻡ ﺗﻘﺪﻳﺮ ﻭ ﺗﺄﺧﲑ ﺍﺳﺖ ﻭ ﺗﻘﺪﻳﺮ »ﺍِﻻ ﻟِﻠﻨ‪‬ﺎﺱ ِ ﻛﺎﹼﹶﻓ ﹰﺔ« ﺍﺳﺖ ﻭﱃ ﺩﺭ »ﺍﳌﻌﲎ« ﻭ ﻧﻴﺰ ﺯﳐﺸﺮﻯ‬
‫ﺁﻥ ﺭﺍ ﻣﺼﺪﺭ »ﹶﺍﺭ‪‬ﺳ‪‬ﻠﹾﻨﺎ ‪‬ﻙ« ﺣﺎﻝ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻳﻌﲎ ﻣﺎ ﺗﻮ ﺭﺍ ﺭﺳﺎﻟﺖ ﻧﺪﺍﺩﱘ ﻣﮕﺮ ﺭﺳﺎﻟﺖ ﺟﺎﻣﻌﻰ ﺑﺮﺍﻯ ﻣﺮﺩﻡ‪.‬‬
‫ﺱ« ﺣﺎﻝ ﺑﮕﲑﺩ ﺧﻄﺎ ﻛﺮﺩﻩ ﺯﻳﺮﺍ ﺗﻘﺪﱘ ﺣﺎﻝ ﺑﺮ ﳎﺮﻭﺭ ﳏﺎﻝ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺗﻘﺪﱘ ﳎﺮﻭﺭ ﺑﺮ ﺣﺮﻑ ﺟﺎﺭ‪.‬‬
‫ﺩﺭ ﻛﺸﺎﻑ ﮔﻔﺘﻪ‪ :‬ﻫﺮ ﻛﻪ ﻛﺎﻓﺔ ﺭﺍ ﺍﺯ »ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺱ« ﺩﺍﻧﺴﺘﻪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺳﻨﺖ‪ ،‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺩﻭ ﺗﺎ ﺭﻭﺍﻳﺖ ﻫﺴﺖ ﻛﻪ ﺁﻳﻪ ﺭﺍ ﺩﻟﻴﻞ ﻋﻤﻮﻡ ﺭﺳﺎﻟﺖ ﺁﻥ ﺣﻀﺮﺕ ﮔﺮﻓﺘﻪ ﻭ »ﻛﺎﹼ ﹶﻓ ﹰﺔ« ﺭﺍ ﺣﺎﻝ ﺍﺯ »ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﮔﻔﺘﻪ‪ :‬ﺗﻘﺪﱘ ﺣﺎﻝ ﺑﺮ ﺫﻯ ﺍﳊﺎﻝ ﳎﺮﻭﺭ ﺭﺍ ﳓﺎﺓ ﺑﺼﺮﻩ ﻣﻨﻊ ﻛﺮﺩﻩ ﻭ ﳓﺎﺓ ﻛﻮﻓﻪ ﺟﺎﻳﺰ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬
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‫ﻛﻔﻞ = ﺁﻧﭽﻪ ﺍﺯ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﻔﺎﻟﺖ ﺭﺍﺟﻊ ﺑﺮ ﻧﻔﺲ ﻭ ﺷﺨﺺ ﺍﺳﺖ ﻧﻪ ﺑﺮ ﻣﺎﻝ ﻳﻌﲎ ﺿﻤﺎﻧﺖ ﻭ ﻋﻬﺪﻩ ﺩﺍﺭ ﺑﻮﺩﻥ ﺑﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﻜﺲ ﺿﻤﺎﻧﺖ‬
‫ﻛﻪ ﻋﻬﺪﻩ ﺩﺍﺭ ﺑﻮﺩﻥ ﺑﺮ ﻣﺎﻝ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٤:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺗﲑﻫﺎﻯ ﻗﺮﻋﻪ ﺭﺍ ﻣﻰﺍﻧﺪﺍﺧﺘﻨﺪ ﺗﺎ ﻛﺪﺍﻣﺸﺎﻥ ﻛﻔﺎﻟﺖ ﻣﺮﱘ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔـﲑﺩ ﺍﻳـﻀﹰﺎ ]ﻗـﺼﺺ‪ .[١٢:‬ﻭ‬
‫]ﻃﻪ‪ .[٤٠:‬ﻛﻪ ﻫﺮ ﺩﻭ ﺩﺭ ﺑﺎﺭﻩ ﻛﻔﺎﻟﺖ ﺑﺮ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ‪.‬‬
‫* ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٣٧:‬ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﳐﻔﻒ ﻭ ﻣﺸﺪﺩ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻣﺸﺪﺩ ﺍﺳﺖ ﻭ ﻓﺎﻋﻞ ﺁﻥ »ﺍﷲ« ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺯﻛﺮﻳﺎ ﺭﺍ ﺑﻪ ﻣﺮﱘ ﻛﻔﻴﻞ ﻛﺮﺩ‪ .‬ﻭ ﺍﮔﺮ ﳐﻔﻒ ﺑﺎﺷﺪ‬
‫ﻳﻌﲎ‪ :‬ﺯﻛﺮﻳﺎﻛﻔﺎﻟﺖ ﻣﺮﱘ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺖ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﺹ‪ .[٢٣:‬ﺍﮔﺮ ﺍﻛﻔﺎﻝ ﺑﻪ ﻣﻌﲎ ﻛﻔﻴﻞ ﻛﺮﺩﻥ ﺑﺎﺷﺪ ﭘﺲ ﻛﻔﺎﻟﺖ ﺩﺭ ﻣﺎﻝ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻛﻪ ﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﻧﻌﺠﻪ ﺍﺳﺖ ﻭﱃ ﮔﻤﺎﻥ ﺑﻴﺸﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﲤﻠﻴﻚ ﻭ‬
‫ﻧﺼﻴﺐ ﻗﺮﺍﺭﺩﺍﺩﻥ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻛِﻔﻞ« ﺑﻪ ﻛﺴﺮ ﻛﺎﻑ ﺩﺭ ﺫﻳﻞ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﻛﻔﺎﻝ ﺭﺍ ﲤﻠﻴﻚ ﻧﻴﺰ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻇﻬﻮﺭ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭ ﲤﻠﻴﻚ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻳﻦ‬
‫ﺑﺮﺍﺩﺭ ﻣﻦ ﺍﺳﺖ ﻭ ﻧﻮﺩﻭﻧﻪ ﺑﺰ ﺩﺍﺭﺩ ﻭ ﻣﻦ ﻓﻘﻂ ﻳﻚ ﺑﺰ ﺩﺍﺭﻡ ﻣﻰﮔﻮﻳﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻦ ﲤﻠﻴﻚ ﳕﺎ ﻭ ﻣﺮﺍ ﺩﺭ ﳏﺎﺟﻪ ﻏﻠﺒﻪ ﻛﺮﺩ ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ ﻛﻔﺎﻟﺖ ﻭ ﺣﻔﻆ ﺁﻥ ﺑﺮﺍﻯ ﺻﺎﺣﺒﺶ ﺑﻮﺩ ﺩﻳﮕﺮ‬
‫ﳏﻠﻰ ﺑﻪ ﳐﺎﺻﻤﻪ ﻧﺒﻮﺩ‪.‬‬
‫ﻛِﻔﻞ‪) :‬ﺑﻪ ﻛﺴﺮ ﻛﺎﻑ( ﺑﻪ ﻣﻌﲎ ﻧﺼﻴﺐ‪ ،‬ﺮﻩ‪ ،‬ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛِﻔﻞ ﺑﻪ ﻣﻌﲎ ﻧﺼﻴﺐ ﻭ ﺍﺯ »ﺍﻛﺘﻔﺎﻝ ﺑﻌﲑ« ﻣﺄﺧﻮﺫ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﭘﻼﺳﻰ ﺑﻪ ﻛﻮﻫﺎﻥ ﺷﺘﺮ ﺑﺴﺘﻪ ﻭ ﺳﻮﺍﺭ ﺷﻮﻯ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﭘﺸﺖ ﺷﺘﺮ ﺍﺷﻐﺎﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﻘﺪﺍﺭ ﳘﺎﻥ ﻛﻔﻞ ﻭ ﻧﺼﻴﺐ ﺍﺳﺖ‪.‬‬
‫]ﻧﺴﺎﺀ‪ .[٨٥:‬ﻣﻘﺎﺑﻠﻪ ﻛﻔﻞ ﺑﺎ ﻧﺼﻴﺐ ﺑﺎ ﻣﻼﺣﻈﻪ ﻣﻌﲎ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﻔﻞ ﺑﻪ ﻣﻌﲎ ﻧﺼﻴﺐ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﻫﺮ ﻛﻪ ﻭﺍﺳﻄﻪ ﺷﻮﺩ ﻭﺍﺳﻄﻪ ﺧﻮﰉ ﺑﺮﺍﻯ ﺍﻭ ﺍﺯ ﺁﻥ ‪‬ﺮﻩ ﺍﻳﺴﺖ ﻭ‬
‫ﻫﺮ ﻛﻪ ﻭﺍﺳﻄﻪ ﺷﻮﺩ ﻭﺍﺳﻄﻪ ﺑﺪﻯ ﺑﺮﺍﻯ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﺍﻥ ﻧﺼﻴﱮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺧﺪﺍ ‪‬ﺮ ﭼﻴﺰ ﺣﻔﻴﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻭﺍﺳﻄﻪ ﺑﻮﺩﻥ ﺩﺭ ﻛﺎﺭ ﺧﻮﺏ ﻭ ﺑﺪ ﮔﻨﺎﻩ ﻭ ﺛﻮﺍﺏ ﺩﺍﺭﺩ‪.‬‬
‫* ]ﺣﺪﻳﺪ‪ .[٢٨:‬ﺩﺭ ﳎﻤﻊ ﻭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻛﻔﻠﲔ ﺭﺍ ﺩﻭ ﻧﺼﻴﺐ ﻓﺮﻣﻮﺩﻩ ﻳﻌﲎ ﺧﺪﺍ ﺑﻪ ﴰﺎ ﺩﻭ ‪‬ﺮﻩ ﺍﺯ ﺭﲪﺖ ﺧﻮﻳﺶ ﻣﻰﺩﻫﺪ ﻳﻜﻰ ﺑﺮﺍﻯ ﺍﳝﺎﻥ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ« ﻭ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺍﳝﺎﻥ ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﺳﻠﻒ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺭﺍﻏﺐ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﺜﻨﻴﻪ ﻣﺘﻮﺍﱃ ﺑﻮﺩﻥ ﺍﺳﺖ ﻧﻪ ﺩﻭﺗﺎ ﺑﻮﺩﻥ ﻭ ﺧﻮﺩﺵ ﻛﻔﻠﲔ ﺭﺍ ﺭﲪﺖ ﺩﻧﻴﺎﻭ ﺁﺧﺮﺕ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ »ﺁﻣِﻨ‪‬ﻮﺍ«ﻯ ﺩﻭﻡ ﺭﺍ ﺑﻌﺪ ﺍﺯ »ﺁﻣِﻨ‪‬ﻮﺍ« ﻯ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺍﳝﺎﻥ ﺗﺎﻡ ﻭ ﻛﺎﻣﻞ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺍﳝﺎﻥ ﺑﻌﺪ ﺍﺯ ﺍﳝﺎﻥ ﻭ ﻣﺮﺗﺒﻪﺍﻯ ﻓﻮﻕ ﻣﺮﺗﺒﻪ ﺍﻭﻝ ﺍﺳﺖ ﻛﻪ ﮔﺎﻫﻰ ﺍﺛﺮﺵ ﺩﺭ ﺍﺛﺮ‬
‫ﺿﻌﻒ ﺍﺯ ﺍﻥ ﲣﻠﻒ ﻣﻰﻛﻨﺪﻭ »ﻛِﻔﹾ ﻠﹶﻴ‪‬ﻦ« ﺍﺯ ﺭﲪﺖ ﺑﺪﻳﻦ ﻣﻨﺎﺳﺒﺖ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﻛﺎﻣﻼ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﻛِﻔﹾﻠﹶﻴ‪‬ﻦ ﭘﺎﺩﺍﺵ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﳝـﺎﻥ ﻗـﻮﻯ ﻣﺜـﻞ ]ﻋﻨﻜﺒـﻮﺕ‪] .[٢٧:‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪.[١٤٨:‬‬
‫]ﻧﺴﺎﺀ‪.[١٣٤:‬‬
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‫ﻛﻔﻮ = ]ﺍﺧﻼﺹ‪ .[٣-٤:‬ﻛﻔﻮ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻣﺜﻞ‪ ،‬ﳘﺘﺎ ﻭ ﻧﻈﲑ ﺍﺳﺖ ﺳﻪ ﺟﻮﺭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ‪.‬‬
‫ﺍﻭﻝ‪:‬ﺑﻪ ﺳﻜﻮﻥ ﻓﺎﺀ ﻭ ﳘﺰﻩ ﺁﺧﺮ‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺑﻪ ﺿﻢ ﻓﺎﺀ ﻭ ﻭﺍﻭ ﺩﺭ ﺁﺧﺮ ﻧﻪ ﳘﺰﻩ‪.‬‬
‫ﺳﻮﻡ‪ :‬ﺑﻪ ﺿﻢ ﻓﺎﺀ ﻭ ﳘﺰﻩ ﺁﺧﺮ )ﳎﻤﻊ( ﻭ ﻛﺎﻑ ﺩﺭ ﳘﻪ ﻣﻀﻤﻮﻡ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﭼﻴﺰﻯ ﺭﺍ ﻧﺰﺍﺩﻩ ﻭ ﺍﺯ ﭼﻴﺰﻯ ﺯﺍﺋﻴﺪﻩ ﻧﺸﺪﻩ ﻭ ﻫﻴﭻ ﭼﻴﺰ ﳘﺘﺎﻯ ﺍﻭ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ‬
‫ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻍ ﺍﻟﹾﻐﺎﻳ‪‬ﺔﹰﰱ ﻣِﻘﹾﺪﺍ ِﺭ ﺍﻟﹾﺤﺎ ‪‬ﺟ ِﺔ«‪.‬‬
‫ﻛﻔﻰ = ﻛﻔﺎﻳﺖ ﺑﻪ ﻣﻌﲎ ﰉ ﻧﻴﺎﺯﻯ ﺍﺳﺖ »ﻛﹶﻔﹶﻰ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ﻛِﻔﺎ‪‬ﻳ ﹰﺔ« ﻳﻌﲎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺁﻥ ﰉ ﻧﻴﺎﺯﻯ ﺣﺎﺻﻞ ﺷﺪ ﺩﺭ ﳎﻤﻊ ﺁﻣﺪﻩ »ﺍﹶﻟﹾﻜِﻔﺎ‪‬ﻳ ﹸﺔ ﺑ ﹸﻠ ‪‬ﻮ ﹸ‬
‫]ﻧﺴﺎﺀ‪ .[٦:‬ﺑﺲ ﺍﺳﺖ ﻭ ﰉ ﻧﻴﺎﺯ ﻣﻰﻛﻨﺪ ﺧﺪﺍ ﺩﺭ ﺣﺴﺎﺑﮕﺮﻯ ﺭﺍﺟﻊ ﺑﻪ ﺯﺍﺋﺪ ﺑﻮﺩﻥ ﻭ ﻧﺒﻮﺩﻥ ﺑﺎﺀ ﺩﺭ ﻓﺎﻋﻞ »ﻛﻔﻰ« ﺩﺭ ﺍﻭﻝ ﺑﺎﺏ ﺑﺎﺀ ﺻﺤﺒﺖ ﺷﺪﻩ ﺑـﻪ ﺁﳒـﺎ ﺭﺟـﻮﻉ ﺷـﻮﺩ‬
‫]ﺍﺣﺰﺍﺏ‪ .[٢٥:‬ﺧﺪﺍ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺍﺯﺟﻨﮓ ﻛﻔﺎﻳﺖ ﻛﺮﺩ ﻭ ﰉ ﻧﻴﺎﺯﻯ ﲞﺸﻴﺪ ﻛﻪ ﺍﺣﺰﺍﺏ ﺧﻨﺪﻕ ﺭﺍ ﺑﺎ ﻃﻮﻓﺎﻥ ﻭ ﺍﳚﺎﺩ ﺭﻋﺐ ﻭ ﻛﺸﺘﻪ ﺷﺪﻥ ﻋﻤﺮﻭﺑﻦ ﻋﺒﺪﻭﺩ ﺑﻪ ﺩﺳﺖ ﻋﻠﻰ »ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ« ﻭﺍﺩﺍﺭ ﺑﻪ ﭘﺮﺍﻛﻨﺪﮔﻰ ﻭ ﻋﻘﺐ ﻧﺸﻴﲎ ﻛﺮﺩ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٣٧:‬ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﻛﻔﺎﻳﺖ ﻣﻰﻛﻨﺪ ﺑﻪ ﺗﻮ ﺁﺯﺍﺭﻯ ﳕﻰﺭﺳﺎﻧﺪ ﺧﺪﺍ ﺷﻨﻮﺍ‪ ،‬ﺩﺍﻧﺎﺳﺖ‪.‬‬
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‫ﻛﻔﻴﻞ = ]ﳓﻞ‪.[٩١:‬‬
‫ﻛﻔﻴﻞ ﭼﻨﺎﻧﻜﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﻋﻬﺪﻩ ﺩﺍﺭ ﺑﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻛﺴﻴﻜﻪ ﺑﺎ ﺧﺪﺍ ﻋﻬﺪ ﻣﻰﺑﻨﺪﺩ ﻭﻳﺎ ﺑﻪ ﺧﺪﺍ ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﻣﻰﻛﻨﺪ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺧﻮﻳﺶ ﻋﻬﺪﻩ ﺩﺍﺭ ﻭ ﻛﻔﻴﻞ ﺗﻌﻴﲔ ﻣﻰﻛﻨﺪ‬
‫ﻳﻌﲎ ﺍﻳﻨﻜﺎﺭ ﺭﺍ ﺧﻮﺍﻫﻢ ﻛﺮﺩ ﻭ ﮔﺮﻧﻪ ﻋﻬﺪﻩ ﺩﺍﺭﻡ ﺧﺪﺍﺳﺖ ﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺭ ﺻﻮﺭﺕ ﲣﻠﻒ ﻋﻘﻮﺑﺘﻢ ﻛﻨﺪ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﭘﻴﻤﺎﱏ ﺑﺴﺘﻴﺪ ﺑﻪ ﭘﻴﻤﺎﻥ ﺧﺪﺍ ﻭﻓﺎ ﻛﻨﻴﺪ ﻭ ﺳﻮﮔﻨﺪﻫﺎ ﺭﺍ ﭘﺲ ﺍﺯﳏﻜﻢ ﻛﺮﺩﻥ ﻧﻘﺾ ﻧﻜﻨﻴﺪ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﻛﻔﻴﻞ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻳﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻰﻛﻨﻴﺪ ﺩﺍﻧﺎﺳﺖ‪.‬‬
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‫ﷲ‪ :‬ﺣ ﹶﻔ ﹶﻈ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺮ ‪‬ﺳ ‪‬ﻪ« ﻳﻌﲎ‪ :‬ﺑﮕﻮ ﻛﻪ ﴰﺎ ﺭﺍ ﺩﺭ ﺷﺐ ﻭ ﺭﻭﺯ ﺍﺯ ﺧﺪﺍ ﺣﻔﻆ ﻣﻰﻛﻨﺪ ﺍﮔﺮ ﲞﻮﺍﻫﺪ ﻋﺬﺍﺑﺘﺎﻥ ﻛﻨﺪ؟‬
‫ﻛﻠﺆ = ]ﺍﻧﺒﻴﺎﺀ‪ .[٤٢:‬ﻛﻼﺋﺔ ﺑﻪ ﻣﻌﲎ ﺣﻔﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﺍﺳﺖ » ﹶﻛ ﹶﻠﺎﹲ ‪‬ﻩ ﺍ ُ‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻛﻼﻡ ﺧﺪﺍ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﻼﻟﺔ = ]ﻧﺴﺎﺀ‪.[١٢:‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﹶﻼﻟﹶﺔ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺍﺣﺎﻃﻪ ﺍﺳﺖ ﺗﺎﺝ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﻛﻠﻴﻞ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺮ ﺭﺍ ﺍﺣﺎﻃﻪ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻞ ﻛﻪ ﻋﺪﺩ ﺭﺍ ﺍﺣﺎﻃﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﭘﺲ ﻛﻼﻟـﻪ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﻧﺴﺒﺖ ﺍﺻﻠﻰ ﺭﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩ ﺯﻳﺮﺍ ﻧﺴﺐ ﺍﺻﻠﻰ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٧٦‬ﺳﻮﺭﻩ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻼﻟﺔ ﻧﺎﻣﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﻭ‬
‫ﺍﺯ ﺍﻣﺎﻣﺎﻥ ﻣﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﭘﺪﺭﺍﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺭﺍ ﻟﺼﻴﻖ ﻣﻴﺖ ﮔﻮﺋﻴﻢ ﻛﻪ ﺑﻪ ﺷﺨﺺ ﻣﺘﻮﰱ ﻣﻼﺻﻖ ﺍﻧﺪ‪ ،‬ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﺭﺍ ﻛﻼﻟﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﻣﻴﺖ ﻗﺮﺍﺭ‬
‫ﺩﺍﺭﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺯ ﺍﺋﻤﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻛﻼﻟﺔ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻧﻨﺪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺮﺍﺩ ﺁ‪‬ﺎﺋﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﻣﺎﺩﺭﻯ ﺍﻧﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ‬
‫ﺩﺭ ﺁﺧﺮ ﺳﻮﺭﻩ ﺁ‪‬ﺎﺋﻰ ﺍﻧﺪ ﻛﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﻭ ﻳﺎ ﭘﺪﺭﻯ ﺑﺎﺷﻨﺪ‪.‬‬
‫»ﻛﹶﻼﻟﹶﺔ« ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﻭ ﺩﺭ ﻣﻮﺿﻊ ﺣﺎﻝ ﻭ »ﻛﺎﻥ« ﺗﺎﻣﻪ ﺍﺳﺖ ﻭ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﻛﻼﻟﺔ ﲤﻴﺰ ﺑﺎﺷﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﮔﺮ ﻣﺮﺩﻯ ﻛﻼﻟﻪ ﺩﺍﺭ ﺍﺭﺙ ﺑﺮﺩﻩ ﺷﻮﺩ ﻳـﺎ ﺯﱏ‬
‫ﳘﺎﻧﻄﻮﺭ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺁﻥ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺑﺮﺍﺩﺭﻯ ﻳﺎ ﺧﻮﺍﻫﺮﻯ ﺍﺳﺖ )ﻣﺎﺩﺭﻯ( ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﺁ‪‬ﺎ ﻳﻚ ﺷﺸﻢ ﻣﺎﻝ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻚ ﻧﻔﺮ ﺷﺪﻧﺪ ﺁ‪‬ﺎ ﺩﺭ ﺛﻠﺖ ﻣﺎﻝ ﺑﺎﻟـﺴﻮﻳﻪ‬
‫ﺷﺮﻳﻜﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﻣﺎﺩﺭﻯ ﻣﻴﺖ ﺍﺳﺖ‪ .‬ﻭ ﺁﻳﻪ ﺯﻳﺮ ﺩﺭﺑﺎﺭﻩ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻳﻬﺎ ﻭ ﭘﺪﺭﻳﻬﺎﺳﺖ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[١٧٦:‬ﻳﻌﲎ‪ :‬ﺍﺯ ﺗﻮ ﻓﺘﻮﻯ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﮕﻮ ﺧﺪﺍ ﺩﺭ ﻛﻼﻟﻪ ﺑﻪ ﴰﺎ ﻓﺘﻮﻯ ﻣﻰﺩﻫﺪ‪ :‬ﺍﮔﺮ ﻣﺮﺩﻯ ﲟﲑﺩ ﻛﻪ ﻓﺮﺯﻧﺪ )ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ( ﻧﺪﺍﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﺮﻯ ﺍﺳﺖ )ﭘﺪﺭ ﻭ‬
‫ﻣﺎﺩﺭﻯ ﻳﺎ ﻓﻘﻂ ﭘﺪﺭﻯ ﻛﻪ ﺣﻜﻢ ﻣﺎﺩﺭﻯ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﮔﺬﺷﺖ( ﻧﺼﻒ ﻣﺎﻝ ﺑﺮﺍﻯ ﺁﻥ ﺧﻮﺍﻫﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﳘﺎﻥ ﺧﻮﺍﻫﺮ ﲟﲑﺩ ﻭ ﻓﺮﺯﻧﺪ )ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ( ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﳘﻪ ﻣﺎﻝ ﺑﺮﺍﻯ‬
‫ﺑﺮﺍﺩﺭ ﺍﻭﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺩﻭ ﺗﺎ ﺧﻮﺍﻫﺮ ﺑﺎﺷﻨﺪ ﺩﻭ ﺛﻠﺚ ﻣﺎﻝ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﻭ ﺍﮔﺮ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﺑﻮﺩﻧﺪ ﻫﺮ ﻣﺮﺩ ﺣﺼﻪﺍﺵ ﺑﺮﺍﺑﺮ ﺩﻭ ﺯﻥ ﺍﺳﺖ‪.‬‬
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‫ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻛﻼﻟﻪ ﻭﺻﻒ ﻭﺍﺭﺙ ﺍﺳﺖ ﻛﻪ ﳏﻴﻂ ﺑﺮ ﻣﻴﺖ ﺍﻧﺪ ﻭﱃ ﺩﺭ ﻟﻐﺖ ﻭﺻﻒ ﻣﻴﺖ ﺁﻣﺪﻩ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﹾﻜﹶﻼﹶﻟ ﹸﺔ ‪‬ﻣ ‪‬ﻦ ﻻ ‪‬ﻭﹶﻟ ‪‬ﺪ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ﻻﻭﺍِﻟ ‪‬ﺪ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻧﻘﻞ‬
‫ﺲ ﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﻟﺪ‪ ‬ﻭ ﻻ ﻭﺍِﻟﺪ‪ «‬ﻭ ﻫﺮ ﺩﻭ‬
‫ﺕ ‪‬ﻭ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻛﺮﺩﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﺯ ﻛﻼﻟﺔ ﭘﺮﺳﻴﺪﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻩ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻧﺪﺍﺭﺩ‪ » ،‬ﻣ ‪‬ﻦ ﻣﺎ ‪‬‬
‫ﻗﻮﻝ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﻛﻼﻟﻪ ﻣﺼﺪﺭﻯ ﺍﺳﺖ ﺟﺎﻣﻊ ﺑﻪ ﻭﺍﺭﺙ ﻭ ﻣﻮﺭﻭﺙ‪.‬‬
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‫ﻛﻠﺐ = ﺳﮓ‪] .‬ﺍﻋﺮﺍﻑ‪ .[١٧٦:‬ﺣﻜﺎﻳﺖ ﺍﻭ ﻣﺜﻞ ﺣﻜﺎﻳﺖ ﺳﮓ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺑﻪ ﺁﻥ ﲪﻠﻪ ﻛﲎ ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﲑﻭﻥ ﻣﻰﻛﻨﺪ ﻭ ﺍﮔﺮ ﺑﺎ ﺁﻥ ﻛﺎﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻰ ﺑﺎﺯ ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﲑﻭﻥ‬
‫ﻣﻰﻛﻨﺪ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺍﻧﺸﺎﺍﷲ ﺩﺭ »ﳍﺚ« ﺑﺎﺯﮔﻮ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻣ‪‬ﻜﹶﻠِﺐ )ﺑﻪ ﺻﻴﻐﻪ ﻓﺎﻋﻞ( ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺳﮓ ﺗﻌﻠﻴﻢ ﺷﻜﺎﺭ ﻣﻰﺩﻫﺪ ]ﻣﺎﺋﺪﻩ‪ .[٤:‬ﭘﺎﻛﻴﺰﻩﻫﺎ ﺑﻪ ﴰﺎ ﺣﻼﻝ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺳﮕﻬﺎﻯ ﺷﻜﺎﺭﻯ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩﺍﻳﺪ ﻛﻪ ﺗﻌﻠﻴﻢ ﺩﻫﻨﺪﻩ ﺁ‪‬ﺎ‬
‫ﻳﺎ ﺻﺎﺣﺒﺎﻥ ﺷﻜﺎﺭ ﺑﺎ ﺳﮕﻬﺎ ﻫﺴﺘﻴﺪ ﺁﻧﭽﻪ ﺍﺯ ﺷﻜﺎﺭ ﺑﺮﺍﻯ ﴰﺎ ﻧﮕﻪ ﺩﺍﺷﺘﻪﺍﻧﺪ ﲞﻮﺭﻳﺪ ﻭ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍﺑﺮ ﺁ‪‬ﺎ ﲞﻮﺍﻧﻴﺪ ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ »ﺟﺮﺡ«‪.‬‬
‫* » ‪‬ﻭ ﹶﻛ ﹾﻠ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺑﺎ ِﺳﻂﹲ ﺫِﺭﺍ ‪‬ﻋ ‪‬ﻴ ِﻪ ﺑِﺎﻟﹾﺌﹶﺼﻴ ِﺪ« ﻛﻠﻤﻪ ﻛﹶﻠﹾ‪‬ﺒﻬ‪‬ﻢ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺳﮓ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺍﺳﺖ ﭼﻬﺎﺭﺑﺎﺭ ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ ‪ ١٨:‬ﻭ ‪ ٢٢‬ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺩﺭ ﺩﺍﺳﺘﺎﻥ‬
‫ﺁ‪‬ﺎ ﻣﻮﺭﺩ ﺍﻋﺘﻨﺎ ﺍﺳﺖ ﺍﮔﺮ ﭼﻴﺰﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺪﺳﺖ ﺁﻳﺪ ﺩﺭ »ﻛﻬﻒ« ﺍﻧﺸﺎﺍﷲ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ‪ .‬ﻻﺑﺪ ﺳﮓ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﻣﺪﺕ ﺑﺎ ﺁ‪‬ﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛِﻠﹾﺘﺎ = ﻛﹶﻼ ﻭ ﻛِﻠﹾﺘﺎ ﺩﻭ ﺍﺳﻢ ﺍﻧﺪ ﺩﺭ ﻟﻔﻆ ﻣﻔﺮﺩ ﻭ ﺩﺭ ﻣﻌﲎ ﺗﺜﻨﻴﻪ ﺍﻭﱃ ﺗﺄﻛﻴﺪ ﻣﺬﻛﺮ ﻭ ﺩﻭﻣﻰ ﺗﺄﻛﻴﺪ ﻣﺆﻧﺚ ﺑﺎﺷﺪ ﻭ ﺩﺍﺋﻢﺍﻻﺿﺎﻓﻪﺍﻧﺪ‪] .‬ﻛﻬﻒ‪] .[٣٣:‬ﺍﺳﺮﺍﺀ‪ .[٢٣:‬ﻫﺮ ﻳﻚ ﻓﻘﻂ‬
‫ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺁﻣﺪﻩﺍﻧﺪ‪.‬‬
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‫ﻛﻠﺢ = ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﻛﹸﻠﻮ‪‬ﺡ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﺩﻧﺪﺁ‪‬ﺎﺩﺭ ﻋﺒﻮﺳﻰ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪ :‬ﺑﻪ ﻗﻮﱃ ﻛﹸﻠﻮ‪‬ﺡ ﺩﺭ ﺍﺻﻞ ﻇﺎﻫﺮ ﺷﺪﻥ ﺩﻧﺪﺍ‪‬ﺎﺳﺖ ﺩﺭ ﻭﻗﺖ ﻋﺒﻮﺳـﻰ )ﻣﺎﻧﻨـﺪ‬
‫ﺳﺮﻫﺎﻯ ﺑﺮﻳﺎﻥ ﺷﺪﻩ ﮔﻮﺳﻔﻨﺪﺍﻥ(‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻠﻮﺡ ﺑﺮﮔﺸﱳ ﺩﻭ ﻟﺐ ﺍﺳﺖ ﺑﻪ ﺑﺎﻻﻭ ﭘﺎﻳﲔ ﺗﺎ ﺩﻧﺪﺍ‪‬ﺎﺁﺷﻜﺎﺭ ﺷﻮﺩﭘﺲ ﻛﺎﱀ ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺯ ﺁﻥ ﺍﺳﺖ ]ﻣﺆﻣﻨﻮﻥ‪ .[١٠٤:‬ﻣﻰﺯﻧﺪ ﺁﺗﺶ ﺑﻪ ﭼﻬﺮﻩ ﻫﺎﻳﺸﺎﻥ ﻭ ﺁ‪‬ﺎ‬
‫ﺖ ﺍﻟﹾﻮ‪‬ﺟ‪‬ﻮ ‪‬ﻩ ﺍﻟﻨ‪‬ﻮﺍ ِﻇ ‪‬ﺮ« ﺧﻄﺒﻪ ‪٢١٩‬‬
‫ﺤ ِ‬
‫ﺩﺭ ﺁﺗﺶ ﺯﺷﺖ ﻣﻨﻈﺮﺍﻥ ﺑﺎﺷﻨﺪ)ﻧﻌﻮﺫﺑﺎﷲ ﻣﻦ ﺍﻟﻨﺎﺭ( ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﺎﱀ ﺯﺷﺖ ﻣﻨﻈﺮﻯ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭﻭﺻﻒ ﻣﺮﺩﮔﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻛ ﹶﻠ ‪‬‬
‫ﭼﻬﺮﻩﻫﺎﻯ ﺑﺎ ﻃﺮﺍﻭﺍﺕ ﺑﺪ ﻣﻨﻈﺮ ﺷﺪﻧﺪ‪.‬‬
‫ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺣﺪﻳﺚ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ »ِﺍﻥﱠ ِﻣ ‪‬ﻦ ﻭ‪‬ﺭﺍِﺋ ﹸﻜ ‪‬ﻢ ﻓِﺘ‪‬ﻨﹰﺎ ‪‬ﻭ ﺑ‪‬ﻼﺀّ ﻣ‪‬ﻜﹾﻠﺤﹰﺎ ﻣ‪‬ﺒ‪‬ﻠِﺤﹰﺎ« ﻳﻌﲎ ﺍﺯ ﭘﺲ ﴰﺎ ﻓﺘﻨﻪﻫﺎ ﻭ ﺑﻼﻫﺎﱙ ﺍﺳﺖ ﻋﺒﻮﺱ ﻛﻨﻨﺪﻩ‪ ،‬ﻧﺎﺗﻮﺍﻥ ﻛﻨﻨﺪﻩ‪ .‬ﺍﻳﻦ‬
‫ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﹶﻠﹶﻒ = )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ :‬ﻛﻠﻒ ﻧﻘﻄﻪ ﻭ ﺧﺎﱃ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭘﻮﺳﺖ ﭼﻬﺮﻩ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻭ ﺭﻧﮕﻰ ﺍﺳﺖ ﻣﻴﺎﻥ ﺳﻴﺎﻫﻰ ﻭ ﺳﺮﺧﻰ ﻭ ﻧﻴﺰ ﺳﺮﺧﻰ ﺗـﲑﻩ‬
‫ﺍﻳﺴﺖ ﻛﻪ ﺩﺭ ﭼﻬﺮﻩ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﺩ ﻭ ﺍﻛﻠﻒ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﭼﻨﺎﻥ ﻋﻼﻣﺖ ﺩﺍﺭﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺍﺯ ﺁﻥ ﺍﺣﺴﺎﺱ ﻛﻠﻔﺔ ﻭ ﻣﺸﻘﺖ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻠﻒ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ ﺍﺛﺮﺍﺳﺖ ﻭ ﺍﻟﺰﺍﻡ ﺷﺎﻕ ﺭﺍ ﺍﺯ ﺁﻥ ﺗﻜﻠﻴﻒ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺛﺮﺵ ﺩﺭ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ‪ .‬ﺗﻜﻠﻒ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻛﺎﺭﻯ ﺭﺍ ﺑﻪ ﻣﺸﻘﺖ ﺑﺎ‬
‫ﺖ ﺑِﻬﺬﹶﺍ ﺍﹾﻟﹶﺎ ‪‬ﻣ ِﺮ« ﻳﻌﲎ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺗﺼﻨﻊ ﺍﳒﺎﻡ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﻳﻚ ﻣﻌﲎ‪ .‬ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮ ﻛﻠﻒ‪ ،‬ﺗﺮﻏﻴﺐ ﻭ ﲢﺮﻳﺺ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ » ﹶﻛ ِﻠ ﹾﻔ ‪‬‬
‫ﺣﺮﻳﺺ ﺷﺪﻡ ﺩﺭ ﻗﺎﻣﻮﺱ ﺍﻓﺰﻭﺩﻩ‪» :‬ﹶﺍ ﹾﻛ ﹶﻠ ﹶﻔ ‪‬ﻪ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ« ﻳﻌﲎ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻪ ﺁﻥ ﻛﺎﺭ ﺗﺸﻮﻳﻖ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺍﺯ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﭼﻨﺪﺍﻥ ﺩﻭﺭ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺗﺸﻮﻳﻖ ﺑﺮﺍﻯ ﺗﻦ ﺩﺭ ﺩﺍﺩﻥ ﺑﻪ ﻛﺎﺭ ﺷﺎﻕ‬
‫ﺸ ﹶﻘ ٍﺔ«‪.‬‬
‫ﺐ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻉ ﺑِﺎﻟﺸ‪ ‬ﻰ ِﺀ ‪‬ﻣ ‪‬ﻊ ‪‬ﺷ ‪‬ﻐ ِﻞ ﹶﻗ ﹾﻠ ٍ‬
‫ﻒ‪ :‬ﹶﺍﻟﹾﻮ‪‬ﻟ ‪‬ﻮ ‪‬‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪» :‬ﹶﺍ ﹾﻟ ﹶﻜ ﹶﻠ ‪‬‬
‫ﻕ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ‪ .‬ﺩﺭ ﺍﳌﻨﺎﺭ‬
‫ﻒ ﹶﺍﹾﻟﺎِﻟﹾﺰﺍ ‪‬ﻡ ﺍﻟﺸ‪‬ﺎ ِ‬
‫ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺩﻳﺪ ﺗﻜﻠﻴﻒ ﺑﻪ ﻣﻌﲎ ﺍﻟﺰﺍﻡ ﺑﻪ ﻋﻤﻞ ﺷﺎﻕ ﺍﺳﺖ ﻳﺎ ﲢﺒﻴﺐ ﻭ ﲢﺮﻳﺺ ﺑﻪ ﺁﻥ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶﻟﺘ‪‬ﻜﹾﻠﻴ ‪‬‬
‫ﮔﻮﻳﺪ‪ »:‬ﹶﺍﹾﻟﺎِﻟﹾﺰﺍ ‪‬ﻡ ﺑِﻤﺎ ﻓﻴِﻪ ﹸﻛ ﹾﻠ ﹶﻔﺔﹲ« ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﲢﺮﻳﺺ ﻭ ﺗﺮﻏﻴﺐ ﺑﺎﺷﺪ ﳐﺼﻮﺻﺎ ﺩﺭ ﺗﻜﺎﻟﻴﻒ ﺩﻳﲎ ﻭ ﻗﺮﺁﻥ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٢٨٦:‬ﺧﺪﺍ ﻛﺴﻰ ﺭﺍ ﺗﻜﻠﻴﻒ ﳕﻰﻛﻨﺪ ﻣﮕﺮ ﺑﻪ ﻗﺪﺭ ﻗﺪﺭﺕ ﺍﻭ ﰉ ﺁﻧﻜﻪ ﻋﺴﺮ ﻭ ﺣﺮﺟﻰ ﺑﺎﺷﺪ ﻣﺮﺍﺩ ﺍﺯ »ﻭﺳﻊ«ﳘﻪ ﻃﺎﻗﺖ ﻭ ﻗﺪﺭﺕ ﻧﻴﺴﺖ ﻭ ﮔﺮﻧﻪ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‬
‫ﺧﺪﺍ ﺗﺎ ﺁﺧﺮﻳﻦ ﻗﺪﺭﺕ ﺷﺨﺺ ﺍﻭ ﺭﺍ ﺗﻜﻠﻴﻒ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺣﺮﺝ ﻭ ﻋﺴﺮ ﺍﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺣﺞ‪ .[٧٨:‬ﺑﻠﻜﻪ ﻭﺳﻊ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻛﺎﺭﻯ ﺭﺍ ﺑﺪﻭﻥ ﻋﺴﺮ ﻭ ﺣﺮﺝ‬
‫ﺍﳒﺎﻡ ﺩﻫﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺗﻌﺒﲑ ﻓﻮﻕ ﭼﻨﺪﻳﻦ ﺩﻓﻌﻪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪ :‬ﺑﻘﺮﻩ‪ ،٢٣٣-٢٨٦:‬ﺍﻧﻌﺎﻡ‪ ،١٥٢:‬ﺍﻋﺮﺍﻑ‪ ،٤٢:‬ﻣﺆﻣﻨﻮﻥ‪ ،٦٢:‬ﻃﻼﻕ‪ .٧:‬ﻭ ﺍﻳﻦ ﻳﻚ ﻗﺎﻋﺪﻩ ﻛﻠﻰ ﺍﺳﻼﻣﻰ ﺍﺳﺖ‬
‫ﻭ ﭼﻮﻥ ﻛﺎﺭ ﺑﻪ ﺣﺮﺝ ﺭﺳﻴﺪ ﺗﻠﻜﻴﻒ ﺳﺎﻗﻂ ﻳﺎ ﻋﻮﺽ ﻣﻰﺷﻮﺩ‪.‬‬
‫* ]ﺹ‪ .[٨٦:‬ﻣﺘﻜﻠﻒ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺭﺍ ﺑﺎ ﻣﺸﻘﺖ ﻭ ﺗﺼﻨﻊ ﺑﺮ ﺧﻮﺩ ﲢﻤﻴﻞ ﻛﻨﺪ ﺑﺎ ﺁﻧﻜﻪ ﺍﻫﻠﺶ ﻧﻴﺴﺖ ﻳﻌﲎ‪ :‬ﺑﮕﻮ ﻣﻦ ﺑﺮ ﺭﺳﺎﻟﺖ ﺧﻮﻳﺶ ﻣﺰﺩﻯ ﺍﺯ ﴰﺎ ﳕﻰﺧﻮﺍﻫﻢ ﻭ‬
‫ﲔ«‪.‬‬
‫ﲔ ‪‬ﻭ ﻟﹶﺘ ‪‬ﻌ ﹶﻠ ‪‬ﻤﻦ‪ ‬ﻧ‪‬ﺒ ﹶﺎ ‪‬ﻩ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﺣ ٍ‬
‫ﺩﺭﲪﻞ ﺑﺎﺭ ﺭﺳﺎﻟﺖ ﺗﺼﻨﻌﻰ ﻧﺪﺍﺭﻡ ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻧﺴﺎﺧﺘﻪﺍﻡ ﺑﻠﻜﻪ »ِﺍ ﹾﻥ ‪‬ﻫ ‪‬ﻮِﺍﻻﹼ ِﺫ ﹾﻛﺮ‪ ‬ﻟِﻠﻌﺎﻟﹶﻤ ‪‬‬
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‫ﹶﻛﻞﹼ = )ﺑﻪ ﻓﺘﺢ ﻛﺎﻑ( ]ﳓﻞ‪ .[٧٦:‬ﻛﻞ ﺑﻪ ﻣﻌﲎ ﺛﻘﻞ ﻭ ﺳﻨﮕﻴﲎ ﺍﺳﺖ » ﹶﻛﻞﱠ ‪‬ﻋ ِﻦ ﺍ ﹾﻟﹶﺎ ‪‬ﻣ ِﺮ« ﻛﺎﺭ ﺑﺮ ﺍﻭ ﺳﺨﺖ ﺷﺪ ﻭ ﺑﻪ ﻛﺎﺭ ﺑﺮﳔﻮﺍﺳﺖ » ﹶﻛﻞﱠ ﻟِﺴﺎ‪‬ﻧ ‪‬ﻪ« ﺯﺑﺎﻧﺶ ﺳﻨﮕﲔ ﺷﺪ ﺳﺨﻦ ﮔﻔﱳ‬
‫ﻧﺘﻮﺍﻧﺴﺖ ﻳﻌﲎ‪:‬ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻻﻝ ﻣﺎﺩﺭﺯﺍﺩ ﺍﺳﺖ ﻭ ﺑﻪ ﭼﻴﺰﻯ ﻗﺎﺩﺭ ﻧﻴﺴﺖ ﻭ ﺑﺮ ﻣﻮﻻﻯ ﺧﻮﻳﺶ ﺳﻨﮕﻴﲎ ﻭ ﻭﺑﺎﻝ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﹸﻛﻞﹼ = )ﺑﻪ ﺿﻢ ﻛﺎﻑ( ﺍﲰﻰ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺍﺭﺩ‪ ،‬ﺩﺍﺋﻢ ﺍﻻﺿﺎﻓﻪ ﺍﺳﺖ ﺧﻮﺍﻩ ﻣﻀﺎﻑ ﺍﻟﻴﻪ ﺩﺭ ﻟﻔﻆ ﺑﺎﺷﺪ ﻳﺎ ﺩﺭ ﺗﻘﺪﻳﺮ‪ ،‬ﺑﻪ ﻧﻜﺮﺩﻩ ﻭ ﻣﻌﺮﻓﻪ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﻣﻌﻨﺎﻯ ﲤﺎﻡ‪،‬‬
‫ﳘﻪ ﻭ ﲨﻴﻊ ﻣﻰﺩﻫﺪ ]ﺑﻘﺮﻩ‪ .[٢٠:‬ﺧﺪﺍ ﺑﺮ ﳘﻪ ﭼﻴﺰ ﺗﻮﺍﻧﺎ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪ .[٢٩:‬ﺩﺳﺘﺖ ﺭﺍ ﺑﺎﺯ ﻣﻜﻦ ﲤﺎﻡ ﺑﺎﺯ ﻛﺮﺩﻥ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺗﻜﺜﲑ ﻭ ﻣﺒﺎﻟﻐﻪ ﺁﻳﺪ ﻣﺜﻞ ]ﺍﺣﻘﺎﻑ‪ .[٢٥:‬ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺁﻳﻪ ﺑﺮﺍﻯ ﺍﺳﺘﻐﺮﺍﻕ ﺍﺳﺖ ﻳﻌﲎ ﻫﻼﻙ ﻣﻰﻛﻨﺪ ﻫﺮﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﻥ ﺑﮕﺬﺭﺩ‪.‬‬
‫ﻭ ﭼﻮﻥ ﻣﺎﺀ ﻣﺼﺪﺭﻯ ﺑﻪ ﺁﻥ ﻻﺣﻖ ﺷﻮﺩ ﻣﻌﲎ ﺗﻜﺮﺍﺭ ﻭ »ﻫﺮ ﻭﻗﺖ« ﻣﻰﺩﻫﺪ‪] ،‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٣٧:‬ﻫﺮ ﻭﻗﺖ ﺯﻛﺮﻳﺎ ﺩﺭ ﳏﺮﺍﺏ ﭘﻴﺶ ﻣﺮﱘ ﺁﻣﺪ ﻧﺰﺩ ﻭﻯ ﺭﻭﺯﻯ ﻳﺎﻓﺖ‪.‬‬
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‫ﻛﻠﹼﺎ = ﺣﺮﻑ ﺭﺩﻉ ﻭﺭﺩ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﺑﻄﺎﻝ ﻗﻮﻝ ﻗﺎﺋﻞ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﻧﺰﺩ ﳓﻮﻳﻮﻥ ﺟﺰ ﺭﺩﻉ ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﻛﻠﻴﺎﺕ ﮔﻔﺘﻪ‪ :‬ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﺣﻘﹰﺎ ﺁﻳﺪ ﻧﻪ‬
‫ﺍﺑﻄﺎﻝ ﻛﻼﻡ ﻗﺎﺋﻞ ﻣﺜﻞ ]ﻋﻠﻖ‪ .[٦-٧:‬ﻻﺯﻡ ﺑﻮﺩ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﺳﻢ ﺑﺎﺷﺪ ﻭﱃ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻧﻴﺰ ﺣﺮﻑ ﺍﺳﺖ‪.‬‬
‫]ﻣﺆﻣﻨﻮﻥ‪ .[١٠٠:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺷﺨﺺ ﺑﻪ ﻫﻨﮕﺎﻡ ﻣﺮﮒ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻳﺎ ﺑﺮﮔﺮﺩﺍﻧﻴﺪﻡ ﺗﺎ ﻋﻤﻞ ﺻﺎﱀ ﻛﻨﻢ ﺩﺭ ﺭﺩ ﺍﻳﻦ ﺳﺨﻦ ﺁﻣﺪﻩ ﻛﻼ ﻳﻌﲎ ﻧﻪ ﺍﮔﺮ ﺑﺮﮔﺮﺩﺩ ﻛﺎﺭ ﻧﻴﻜﻮ ﳔﻮﺍﻫـﺪ‬
‫ﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﻛﻠﹼﺎ ﺩﺭ ﺭﺩﻉ ﻭ ﺍﺑﻄﺎﻝ ﻣﻄﻠﺐ ﻣﺎﻗﺒﻞ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻣﻌﻨﺎﻯ ﺁﻥ ﺣﻘﹼ ﹰﺎ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﺍﻟﺒﻘﺎﺀ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻣﺜﻞ ]ﻋ ﻠﻖ‪-٧:‬‬
‫‪.[٥‬‬
‫ﻳﻌﲎ‪ :‬ﺣﻘﹼﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺧﻮﺩﺵ ﺭﺍ ﰉ ﻧﻴﺎﺯ ﺩﻳﺪ ﻃﻐﻴﺎﻥ ﻣﻰﻛﻨﺪ ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺣﻘ ﹰﺎ ﮔﻔﺘﻪ ﻭﱃ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﺩﻉ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻃﻐﻴﺎﻥ ﻭ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ‬
‫ﻛﺮﺩﻩ‪ ،‬ﺍﻳﻦ ﺩﺭ ﻣﺎﻗﺒﻞ ﺫﻛﺮ ﻧﺸﺪﻩ ﻭﱃ ﻛﻼﻡ ﺑﻪ ﺁﻥ ﺩﻻﻟﺖ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺍﺑﻦ ﻫﺸﺎﻡ ﺩﺭ ﻣﻌﲎ ﻋﻼﻭﻩ ﺍﺯ ﺭﺩﻉ ﺳﻪ ﻣﻌﲎ ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﺁﻥ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺍﻭﻝ‪ :‬ﺣﻘﹰﺎ ﻛﻪ ﻗﻮﻝ ﻛﺴﺎﺋﻰ ﻭ ﭘﲑﻭﺍﻥ ﺍﻭﺳﺖ‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺍﻻﺀ ﺍﺳﺘﻔﺘﺎﺣﻴﻪ ﻛﻪ ﻋﻘﻴﺪﻩ ﺍﰉ ﺣﺎﰎ ﻭ ﺗﺎﺑﻌﺎﻥ ﺍﻭﺳﺖ‪.‬‬
‫ﺳﻮﻡ‪ :‬ﺣﺮﻑ ﺟﻮﺍﺏ ﺑﻪ ﻣﱰﻟﻪ »ﺍﻯ« ﻭ »ﻧﻌﻢ« ﺁﻧﮕﺎﻩ ﻗﻮﻝ ﺩﻭﻡ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ »ﻛﹶﻠﱠﺎ ِﺍﻥﱠ ﺍﹾﻟﺎِﻧ‪‬ﺴﺎ ﹶﻥ ﻟﹶﻴ‪‬ﻄﹾﻐﻰ« ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﺣﻘ ﹰﺎ ﻳﺎ ﺑﺪﺍﻥ ﻳﺎ ﺁﺭﻯ ﺍﻧﺴﺎﻥ ﻃﻐﻴﺎﻥ‬
‫ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﺎﺗﻰ ﻛﻪ »ﻛﻼ« ﺩﺭ ﺍﺑﻄﺎﻝ ﻗﻮﻝ ﺳﺎﺑﻖ ﻧﻴﺎﻣﺪﻩ ﻣﻰﺷﻮﺩ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺳﻪ ﮔﺎﻧﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﻛﻠﻤﻪ ‪ ٣٣‬ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﻠﻢ = ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻠﻢ ﺗﺄﺛﲑﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﭼﺸﻢ ﻳﺎ ﮔﻮﺵ ﺩﺭﻙ ﺷﻮﺩ ﻛﻼﻡ ﺑﺎ ﮔﻮﺵ ﻭ ﻛﻠﻢ )ﺯﺧﻢ( ﺑﺎ ﭼﺸﻢ ﺩﺭﻙ ﻣﻰﺷﻮﺩ » ﹶﻛ ﻠﱠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ« ﻳﻌﲎ ﺑﻪ ﺍﻭ ﺯﺧﻢ ﺯﺩﻡ ﻛﻪ ﺍﺛﺮﺵ ﻇﺎﻫﺮ‬
‫ﺷﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﻠﻢ ﺑﻪ ﻣﻌﲎ ﺯﺧﻢ ﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺁﻥ ﺗﺄﺛﲑ ﻣﻰﺑﺎﺷﺪ ﻛﻠﻢ )ﺯﺧﻢ( ﺍﺛﺮﻯ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﺯﲬﺰﻥ ﺩﺍﺭﺩ ﻭ ﻛﻼﻡ ﺍﺛﺮﻯ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﻣﻌﲎ ﺩﺍﺭﺩ‪ .‬ﻇﺎﻫﺮﹰﺍ‬
‫ﻛﻼﻡ ﺭﺍﻏﺐ ﻧﻴﺰ ﺑﻪ ﻛﻼﻡ ﳎﻤﻊ ﺭﺍﺟﻊ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺷﺮﺡ ﺟﺎﻣﻰ ﮔﻮﻳﺪ‪ :‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﻠﻤﻪ ﻭ ﻛﻼﻡ ﺩﺭ ﻧﻔﻮﺱ ﻭ ﺍﺫﻫﺎﻥ ﺍﺛﺮ ﻣﻰﻛﻨﺪ ﻣﺎﻧﻨﺪ ﺯﲬﻬﺎ ﺩﺭ ﺍﺟﺴﺎﻡ‪.‬‬
‫ﭘﺲ ﻣﻨﻄﻮﻕ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﻛﻠﻤﻪ ﻭ ﻛﻼﻡ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺍﺫﻫﺎﻥ ﺍﺛﺮ ﻣﻰﮔﺬﺍﺭﻧﺪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺩﻻﻟﺖ ﺑﺮ ﻣﻌﺎﱏ ﺧﻮﺩ‪.‬‬
‫ﺗﻜﻠﻴﻢ ﻭ ﺗﻜﻠﻢ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺳﺨﻦ ﮔﻔﱳ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻭﱃ ﻣﻔﻌﻮﻝ ﻣﻨﻈﻮﺭ ﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﺩﻭﻡ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ .[١٦٤:‬ﺧﺪﺍ ﺑﺎ ﻣﻮﺳﻰ ﺑﻪ ﻃﻮﺭ ﳐﺼﻮﺻﻰ ﺳﺨﻦ ﮔﻔﺖ‪ .‬ﻭ ﻣﺜـﻞ‬
‫]ﻧﺒﺎﺀ‪ .[٣٨:‬ﺳﺨﻦ ﳕﻰﮔﻮﻳﻨﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﺍﺫﻧﺶ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﭼﻨﺪ ﻣﻌﲎ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﻟﻔﻆ ﻭ ﺳﺨﻦ‪] .‬ﺗﻮﺑﻪ‪ .[٧٤:‬ﻛﻪ ﻣﺮﺍﺩ ﻛﻼﻡ ﻛﻔﺮﺁﻣﻴﺰ ﺍﺳﺖ ]ﻛﻬﻒ‪.[٥:‬‬
‫‪ -٢‬ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ]ﻧﺴﺎﺀ‪] .[١٧١:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٥:‬ﻇﺎﻫﺮﹰﺍ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺁﻥ ﺟﻬﺖ ﻛﻠﻤﺔ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻛﻪ ﻭﺟﻮﺩﺵ ﺍﺛﺮ ﺑﻪ ﺧﺼﻮﺻﻰ ﺑﻮﺩ ﺍﺯ ﺟﺎﻧﺐ‬
‫ﺧﺪﺍ‪ ،‬ﮔﺮﭼﻪ ﳐﻠﻮﻕ ﳘﻪ ﻛﻠﻤﺎﺕ ﺍﻟﻠﱠﻪ ﺍﻧﺪ ﻭﱃ ﺍﻳﻦ ﻋﻨﺎﻳﺖ ﺩﺭ ﺍﺛﺮ ﰉ ﭘﺪﺭ ﺑﻮﺩﻥ ﺩﺭ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳـﺖ ﻛـﻪ ﺁﻥ‬
 ‫ﺣﻀﺮﺕ ﺩﺭ ﺍﺛﺮ ﻛﻠﻤﻪ »ﻛﻦ« ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ »ﻓﻴﻜﻮﻥ« ﺷﺪﻩ ﺍﺳﺖ ﻭﱃ ﻛﻠﻤﻪ »ﻛﻦ« ﺩﺭﺑﺎﺭﻩ ﳘﻪ ﺍﺳﺖ ]ﳓﻞ‪ .[٤٠:‬ﺩﺭﺑﺎﺭﻩ ﺁﺩﻡ ﺁﻣﺪﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٩:‬ﻭﱃ ﺑﻪ ﺁﺩﻡ ﻛﻠﻤـﻪ‬
‫ﺍﻃﻼﻕ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﻗﻮﻝ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻫﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﻛﺘﺐ ﺩﻳﮕﺮ ﺩﻳﺪ ﺩﺭ ﺍﳌﻨﺎﺭ ﭼﻬﺎﺭ ﻭﺟﻪ ﻭ ﺩﺭ ﳎﻤﻊ ﻭﺟﻮﻫﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﺍﻭﻝ‪ :‬ﻣﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻓﻘﻂ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﻭ ﺍﺛﺮ ﺧﺪﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﻣﺮﱘ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﻪ ﺩﻭﻡ‪ :‬ﺍﻯ ﻣﺮﱘ ﺧﺪﺍ ﺑﻪ ﺗﻮ ﻣﮋﺩﻩ ﻣﻰﺩﻫﺪ ﺍﺛﺮﻯ ﻭ ﻓﺮﺯﻧﺪﻯ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻋﻴﺴﻰ ﺍﺳﺖ ﭘﺴﺮ ﻣﺮﱘ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٣٩:‬ﳎﻤﻮﻉ ﻣﻔﺴﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ »ﻛﻠﻤﺔ« ﻋﻴﺴﻰ ﺍﺳﺖ ﻳﻌﲎ ﺍﻯ ﺯﻛﺮﻳﺎ ﺧﺪﺍ ﺑﻪ ﺗﻮ ﻣﮋﺩﻩ ﻣﻰﺩﻫﺪ ﳛﲕ ﺭﺍ ﻛﻪ ﺗﺼﺪﻳﻖ ﻛﻨﻨﺪﻩ ﻛﻠﻤﻪﺍﻯ ﺍﺯ ﺟﺎﻧـﺐ‬
‫ﺧﺪﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﳛﲕ ﺍﺯ ﻣﺒﺸﺮﺍﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻓﻘﻂ ﺍﺑﻮ ﻋﺒﻴﺪﻩ ﻗﺎﺋﻞ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻛﻠﻤﺔ« ﻛﺘﺎﺏ ﻳﺎ ﻭﺣﻰ ﺍﺳﺖ )ﺍﳌﻨﺎﺭ ﻭ ﳎﻤﻊ(‪.‬‬
‫‪ -٣‬ﻭﻋﺪﻩ‪] .‬ﻳﻮﻧﺲ‪.[١٩:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ »ﻛﻠﻤﺔ« ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭﻋﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻭﻋﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ ]ﺑﻘﺮﻩ‪ .[٣٦:‬ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﻨﮕﺎﻡ ﻫﺒﻮﻁ ﺁﺩﻡ ﺍﻳﻦ ﻭﻋﺪﻩ ﻭ ﺍﻳﻦ ﻣﻬﻠﺖ ﺭﺍ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺍﺧﺘﻼﻑ ﺍﻣﺖ ﺍﻫﻞ ﺑﺎﻃﻞ ﺍﺯ ﺑﲔ ﺑﺮﻭﻧﺪ ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ ﻣﺮﺍﺩ ﺍﺯ ﻛﻠﻤﻪ ]ﻳﻮﻧﺲ‪ .[٩٣:‬ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻗﻀﺎﻭﺕ ﺩﺭ ﺍﺧﺘﻼﻑ ﺭﺍ ﺑﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‬
‫ﻣﻮﻛﻮﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ‪] :‬ﺍﻧﻌﺎﻡ‪] .[١١٥:‬ﺍﻋﺮﺍﻑ‪] .[١٣٧:‬ﻳﻮﻧﺲ‪] .[٣٣:‬ﻫﻮﺩ‪ .[١١٠:‬ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ ﻧﻴﺰ ﻛﻠﻤﻪ ﺑﻪ ﻣﻌﲎ ﻭﻋﺪﻩ ﺍﺳﺖ ﺍﻟﻨﻬﺎﻳﻪ ﺑﻌﻀﻰ ﺩﺭ ﻭﻋﺪﻩ ﻋﺬﺍﺏ‬
‫ﻭ ﺑﻌﻀﻰ ﺩﺭ ﻭﻋﺪﻩ ﺭﲪﺖ ﻭ ﺑﻌﻀﻰ ﺩﺭ ﻭﻋﺪﻩ ﻣﻬﻠﺖ ﻣﺜﻞ ]ﺯﻣﺮ‪ .[١٩:‬ﻛﻪ ﺻﺮﻳﺢ ﺩﺭ ﻭﻋﺪﻩ ﻋﺬﺍﺏ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪ .[٢١:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﻭﻋﺪﻩ ﺗﺄﺧﲑ ﻋﺬﺍﺏ ﺍﺳﺖ‪.‬‬
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‫* ]ﺯﺧﺮﻑ‪ .[٢٨:‬ﺩﺭ ﻣﺎﻗﺒﻞ ﺍﻳﻦ ﺁﻳﻪ ﻗﻮﻝ ﺍﺑﺮﺍﻫﻴﻢ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻓﺮﻣﻮﺩ‪» :‬ﺍِﻧ‪‬ﱮ ﺑ‪‬ﺮﺍﺀٌ ﻣِﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﺒ‪‬ﺪ ‪‬ﻭ ﹶﻥ« ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﻫﺎﺀ« ﺩﺭ »ﺟﻌﻠﻬﺎ« ﺭﺍﺟﻊ‬
‫ﺑﻪ ﺑﺮﺍﺋﺖ ﺍﺳﺖ ﻭﺑﺮﺍﺋﺖ ﺍﺯ ﺑﺘﻬﺎ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺗﻮﺣﻴﺪ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺧﺪﺍﺑﺮﺍﺋﺖ ﺍﺯ ﺷﺮﻙ ﺭﺍﺩﺭ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ ﳘﻴﺸﮕﻰ ﻓﺮﻣﻮﺩ ﺗﺎ ﺁ‪‬ﺎ ﺑﻪ ﺗﻮﺣﻴﺪ ﺑﺮﮔﺮﺩﻧﺪ‪.‬‬
‫*]ﻓﺘﺢ‪ .[٢٦:‬ﲨﻬﻮﺭ ﻣﻔﺴﺮﺍﻥ ﺁﻥ ﺭﺍ ﻛﻠﻤﻪ ﺗﻮﺣﻴﺪ ﻭ ﺑﻌﻀﻰ ﺳﻜﻴﻨﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﺍﳌﻴﺰﺍﻥ ﺑﻌﻴﺪ ﳕﻰﺩﺍﻧﺪ ﺭﻭﺡ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺗﻘﻮﻯ ﺍﻣﺮ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ »ﺍﻟﺘﻘﻮﻯ« ﺑﻴﺎﻥ ﻛﻠﻤﺔ ﺍﺳﺖ ﻭ ﺍﻃﻼﻕ ﻛﻠﻤﻪ ﺑﺮ ﺁﻥ ﺑﺪﻳﻦ ﳊﺎﻅ ﺍﺳﺖ ﻛﻪ ﺗﻘﻮﻯ ﺍﺛﺮﻯ ﺍﺳﺖ ﺩﺭ ﻗﻠﺐ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﺁﺭﺍﻣﺶ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺭﺳﻮﻝ ﻭ ﻣﺆﻣﻨﺎﻥ‬
‫ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﻭ ﺗﻘﻮﻯ ﺭﺍ ﻣﻼﺯﻡ ﺁ‪‬ﺎ ﻛﺮﺩ ﺁ‪‬ﺎ ﺑﻪ ﺗﻘﻮﻯ ﻻﻳﻖ ﻭ ﺍﻫﻞ ﺁﻥ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﻛﻠﻤﺎﺕ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﻛﻠﻤﺎﺕ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﺼﺎﺩﻳﻘﻰ ﺩﺍﺭﺩ‪:‬‬
‫‪] -١‬ﺑﻘﺮﻩ‪ .[٣٧:‬ﻛﻠﻤﺎﺗﻴﻜﻪ ﺁﺩﻡ ﻭ ﺯﻧﺶ ﺍﺯ ﺧﺪﺍ ﺍﺧﺬ ﻛﺮﺩﻩ ﻭ ﺧﺪﺍ ﺭﺍ ﺑﺎ ﺁ‪‬ﺎ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺧﺪﺍ ﺗﻮﺑﻪ ﺷﺎﻥ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩ ﻇﺎﻫﺮﺍ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[٢٣:‬ﺁﻣﺪﻩ‪.‬‬
‫ﻋﻴﺎﺷﻰ ﭼﻬﺎﺭ ﺣﺪﻳﺚ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﺩﺭ ﺩﻭ ﺣﺪﻳﺚ ﻛﻠﻤﺎﺕ ﻧﻈﲑ ﺁﻳﻪ ﺍﻋﺮﺍﻑ ﺍﺳﺖ ﻭ ﭼﻬﺎﺭﻡ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﻛﻠﻤﺎﺗﻴﻜﻪ ﺁﺩﻡ ﺍﺯ ﺧﺪﺍ ﺍﺧﺬ ﻛﺮﺩ‬
‫ﺖ ‪‬ﻋﻠﱠ ‪‬ﻰ« ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪ :‬ﳏﻤﺪ ﺭﺍ ﺍﺯ ﻛﺠﺎ ﺩﺍﻧﺴﱴ؟ ﮔﻔﺖ‪ :‬ﺍﻭ ﺭﺍ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺟﻨﺖ ﺑﻮﺩﻡ ﺩﺭ ﺳﺮﺍﭘﺮﺩﻩ ﺍﻋﻈﻢ ﺗﻮ ﻧﻮﺷﺘﻪ ﺩﻳﺪﻡ‪.‬‬
‫ﺤﻤ‪ٍ ‬ﺪ ﻟﹶﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﺒ ‪‬‬
‫ﺤ ِﻖ ‪‬ﻣ ‪‬‬
‫ﻚ ِﺑ ‪‬‬
‫ﺏﹶﺍ ‪‬ﺳ ﹶﺌ ﹸﻠ ‪‬‬
‫ﻭ ﮔﻔﺖ‪»:‬ﻳﺎ ‪‬ﺭ ِ‬
‫ﺩﺭﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺁﺩﻡ ﺩﻳﺪ ﺩﺭ ﻋﺮﺵ ﺍﲰﺎﺋﻰ ﻣﻌﻈﻢ ﻭ ﻣﻜﺮﻡ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﻧﺎﻣﻬﺎ ﭘﺮﺳﻴﺪ ﮔﻔﺘﻪ ﺷﺪ‪ :‬ﺍﻳﻨﻬﺎ ﻧﺎﻣﻬﺎﻯ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ‪‬ﺘﺮﻳﻦ ﺧﻠﻖ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍﺍﻧﺪ‪ ،‬ﻧﺎﻣﻬﺎ‬
‫ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ‪ :‬ﳏﻤﺪ‪،‬ﻋﻠﻰ‪ ،‬ﻓﺎﻃﻤﻪ‪ ،‬ﺣﺴﻦ ﻭﺣﺴﲔ‪ ،‬ﺁﺩﻡ ﺑﺎ ﺁ‪‬ﺎ ﺑﻪ ﺧﺪﺍ ﻣﺘﻮﺳﻞ ﺷﺪ ﺗﺎﺧﺪﺍ ﺗﻮﺑﻪ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺎﻧﻌﻰ ﻧﻴﺴﺖ ﻛﻪ ﺁﺩﻡ ﻧﺎﻣﻬﺎﻯ ﻣﻘﺪﺱ ﭘﻨﺞ ﺗﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺎ ﻛﻠﻤﺎﺕ ﺁﻳﻪ ﻓﻮﻕ ﺑﺰﺑﺎﻥ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫‪ -٢‬ﻣﻮﺟﻮﺩﺍﺕ‪] .‬ﻛﻬﻒ‪ .[١٠٩:‬ﺁﻳﻪ ﺯﻳﺮ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦﺗﺮ ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪.[٢٧:‬‬
‫ﺁﻧﭽﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻛﹶﻠِﻤﺎﺕ« ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﳐﻠﻮﻗﺎﺕ ﺧﺪﺍﺳﺖ‪ ،‬ﻫﺮ ﻓﺮﺩ ﻓﺮﺩ ﻣﻮﺟﻮﺩ ﺍﺛﺮﻯ ﺍﺯ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻣﺮﻛﺐ ﺑﻮﺩﻥ ﺩﺭﻳﺎ ﺑﺮﺍﻯ ﻧﻮﺷﱳ‬
‫ﴰﺎﺭﺵ ﺁ‪‬ﺎ ﺍﺷﺎﺭﻩﺍﺳﺖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺑﺸﺮ ﺍﺯ ﺗﻌﺪﺍﺩ ﻭ ﴰﺎﺭﺵ ﳐﻠﻮﻗﺎﺕ ﺧﺪﺍﻭﻧﺪ ﻋﺎﺟﺰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﴰﺎﺭﺵ ﻧﻌﺘﻤﻬﺎﻯ ﺧﺪﺍ‪] ،‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٤:‬ﻭﱃ ﰉ ‪‬ﺎﻳﺖ ﺑﻮﺩﻥ ﳐﻠﻮﻗـﺎﺕ ﺭﺍ‬
‫ﳕﻰﺭﺳﺎﻧﺪ‪ ،‬ﺷﺎﻳﺪ ﺍﻃﻼﻕ ﻛﻠﻤﻪ ﺑﻪ ﳐﻠﻮﻕ ﺍﺯ ﺁﻥﺟﻬﺖ ﺑﺎﺷﺪ ﻛﻪ ﳐﻠﻮﻗﺎﺕ ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺩ ﺧﺪﺍ ﺩﺍﺭﻧﺪ ﻣﺜﻞ ﺩﻻﻟﺖ ﻛﻠﻤﻪ ﺑﺮ ﻣﻌﻨﺎﻳﺶ‪.‬‬
‫ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﻛﺎﰱ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﻛﻬﻜﺸﺎﻥ ﻣﺎ ﳘﺎﻥ ﺭﺍﻩ ﺷﲑﻯ ﺩﺭ ﺁﲰﺎﻥ ﳏﺘﻮﺍﻯ ﺻﺪﻣﻴﻠﻴﺎﺭﺩ ﺳﺘﺎﺭﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥ ﻧﻔﻮﺫ ﺗﻠﺴﻜﻮﭖ‬
‫ﭘﻨﺞ ﻣﺘﺮﻯ ﭼﻨﺪ ﻣﻴﻠﻴﺎﺭﺩ ﻛﻬﻜﺸﺎﻥ ﳎﺰﺍ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻓﺎﺻﻠﻪ ‪ ٨٥‬ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ ﻧﻮﺭﻯ ﻛﻬﻜﺸﺎ‪‬ﺎﻯ ﺩﻳﮕﺮﻯ ﻛﺸﻒ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻫﺮ ﻳﻚ ﺩﺍﺭﺍﻯ ﻣﻴﻠﻴﺎﺭﺩﻫﺎ ﺳﺘﺎﺭﻩﺍﻧﺪ ﺁﻧﻮﻗﺖ‬
‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﻴﺪ ﳐﻠﻮﻗﺎﺕ ﺧﺪﺍ ﭼﻪ ﻗﺪﺭ ﻭ ﺗﺎﻛﺠﺎﺍﻧﺪ) ‪‬ﺳﺒ‪‬ﺤﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍﻟﹾﻌﺎﹶﻟ ‪‬ﻢ( ﻭ ﺣﱴ ﺍﮔﺮ ﺫﺭﺍﺕ ﺁﺏ ﺩﺭﻳﺎ ﺑﺎ ﺧﻮﺩ ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﺑﻪ ﺧﻮﺩﺵ ﻫﻢ ﻛﻔﺎﻳﺖ ﳔﻮﺍﻫﺪ ﻛﺮﺩ ﻛﺠﺎ ﻣﺎﻧﺪﻩ‬
‫ﷲ«‪.‬‬
‫ﺕﺍ ِ‬
‫ﺤ ‪‬ﺮ ﹶﻗ ‪‬ﺒ ﹶﻞ ﹶﺍ ﹾﻥ ‪‬ﺗ ‪‬ﻨ ﹶﻔ ‪‬ﺪ ﻛﹶﻠِﻤﺎ ‪‬‬
‫ﺑﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﻛﻪ »ﹶﻟ‪‬ﻨ ِﻔ ‪‬ﺪ ﺍﹾﻟ ‪‬ﺒ ‪‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﺍﻭﻝ‪ :‬ﺑﮕﻮ ﺍﮔﺮ ﺑﺮﺍﻯ ﴰﺮﺩﻥ ﳐﻠﻮﻗﺎﺕ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺩﺭﻳﺎ ﻣﺮﻛﺐ ﺑﻮﺩ ﻫﺮ ﺁﻳﻨﻪ ﭘﻴﺶ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭﻳﺎ ﲤﺎﻡ ﻣﻰﺷﺪ ﻭ ﺍﮔﺮ ﺩﺭﻳﺎﻯ ﺩﻳﮕﺮﻯ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻛﻤﻚ‬
‫ﻣﻰﺍﻭﺭﺩﱘ ﺑﺎﺯ ﲤﺎﻡ ﻣﻰﺷﺪ‪.‬‬
‫ﺁﻳﻪ ﺩﻭﻡ‪ :‬ﺍﮔﺮ ﳘﻪ ﺩﺭﺧﺘﺎﻥ ﺭﻭﻯ ﺯﻣﲔ ﻗﻠﻢ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭﻳﺎ ﺑﺎ ﻫﻔﺖ ﺩﺭﻳﺎﻯ ﺩﻳﮕﺮ ﻣﺮﻛﺐ ﻣﻰﺑﻮﺩ )ﺩﺭ ﴰﺎﺭﺵ ﳐﻠﻮﻗﺎﺕ ﺧﺪﺍﻭﻧﺪﻯ ﺩﺭﻳﺎﻫﺎ ﲤﺎﻡ ﻣﻰﺷﺪﻧﺪﻭﱃ( ﳐﻠﻮﻗﺎﺕ ﺧﺪﺍ ﲤـﺎﻡ‬
‫ﳕﻰﺷﺪ ﺣﻘﺎ ﻛﻪ ﺧﺪﺍ ﻋﺰﻳﺰ ﻭ ﺣﻜﻴﻢ ﺍﺳﺖ‪ .‬ﻫﻔﺖ ﺩﺭﻳﺎ ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﺜﻼ ﻫﺸﺖ ﺩﺭﻳﺎ ﻛﻔﺎﻳﺖ ﻣﻰﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭﻝ ﻛﻠﻤﺎﺕ ﺭﺍ‪ :‬ﺁﻧﭽﻪ ﺧﺪﺍ ﺍﺯ ﻛﻼﻡ ﻭ ﺣﻜﻤﺘﻬﺎ ﺩﺭ ﻗﺪﺭﺕ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺩﻭﻡ ﻣﻘﺪﻭﺭﺍﺕ ﻭ ﻣﻌﻠﻮﻣﺎﺕ ﺧﺪﺍﻭﻧﺪ ﮔﺮﻓﺘﻪ ﻛﻪ ﺑﺎ ﻛﻠﻤـﺎﺕ ﺗﻌـﺒﲑ ﺁﻭﺭﺩﻩ‬
‫ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ‪ :‬ﺧﺪﺍ ﺑﺎ ﺩﻫﺎﻥ ﺳﺨﻦ ﳕﻰﮔﻮﻳﺪ ﻗﻮﻝ ﺧﺪﺍ ﳘﺎﻥ ﻓﻌﻞ ﺧﺪﺍﺳﺖ‪ ،‬ﻓﻌﻞ ﺧﺪﺍ ﻛﻠﻤﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺮ ﻭﺟﻮﺩ ﺧﺪﺍ ﺩﻻﻟﺖ ﺩﺍﺭﺩ‪ ...‬ﻭ ﺍﺯ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻫﺮ‬
‫ﭼﻪ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻳﺪ ﻭ ﻫﺮ ﻭﺍﻗﻌﻪﺍﻯ ﻛﻪ ﺑﻮﺟﻮﺩ ﻣﻰﭘﻴﻮﻧﺪﺩ ﺍﺯ ﺍﻳﻦ ﺣﻴﺚ ﻛﻪ ﺩﺍﻝ ﺑﺮ ﺧﺪﺍﺳﺖ ﻛﻠﻤﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺩﻭﻡ ﻧﻈﲑ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﮔﻔﺘﻪ ﻭﻋﻠﺖ ﲤﺎﻡ ﻧﺸﺪﻥ‬
‫ﻛﻠﻤﺎﺕ ﺭﺍ ﻏﲑﻣﺘﻨﺎﻫﻰ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﺁﻳﺎﺕ ﻏﲑﻣﺘﻨﺎﻫﻰ ﺑﻮﺩﻥ ﻛﻠﻤﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻰﺷﻮﺩ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﻣﺜﻞ ﻗﻮﻝ ﳎﻤﻊ ﻣﻘـﺪﻭﺭﺍﺕ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪.[١٢٤:‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﻋﻬﺪ« ﻣﺸﺮﻭﺣﺎ ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪ ،‬ﻛﻠﻤﺎﺗﻴﻜﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎ ﺁ‪‬ﺎ ﺍﻣﺘﺤﺎﻥ ﺷﺪﻩ ﺩﺭ ﺁﳒﺎ ﮔﻔﺘﻪﺍﱘ ﻛﻪ ﻇﺎﻫﺮﺍ ﻗﺮﺑﺎﱏ ﺍﲰﺎﻋﻴﻞ‪ ،‬ﺍﺳﻜﺎﻥ ﺩﺍﺩﻥ ﺧﺎﻧﻮﺩﻩﺍﺵ‬
‫ﺩﺭ ﺳﺮﺯﻣﲔ ﺧﺎﱃ ﻣﻜﻪ ﻭ ﻧﻈﲑ ﺁ‪‬ﺎﺳﺖ ﻭ ﻋﻠﺖ ﺍﻃﻼﻕ ﻛﻠﻤﺎﺕ ﺑﺮ ﺁ‪‬ﺎ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺁﻧﺴﺖ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﺛﺒﺎﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﺩﺍﺷﺘﻨﺪ‪.‬‬
‫* ]ﺍﻧﻌﺎﻡ‪] .[٣٤:‬ﻳﻮﻧﺲ‪ .[٦٤:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﻠﻤﺎﺕ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﻭﻋﺪﻩﻫﺎﻯ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﻛﻼﻡ ﻭ ﻛﻠﻢ‬
‫ﻛﻼﻡ ﺩﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﻣﻄﻠﻖ ﺳﺨﻦ ﻭ ﺩﺳﺘﻮﺭ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] .[٧٥:‬ﺍﻋﺮﺍﻑ‪ .[١٤٤:‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻛﻼﻡ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﻳﻌﲎ ﻣﻦ ﺗﻮ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻡ ﺑﻪ ﺩﺳﺘﻮﺭﻫﺎﻯ‬
‫ﺧﻮﺩﻡ ﻭ ﺑﻪ ﺳﺨﻦ ﮔﻔﺘﻨﻢ ﺑﺎ ﺗﻮ‪.‬‬
‫ﻛﹶﻠِﻢ ﺑﻪ ﻓﺘﺢ ﻛﺎﻑ ﻭ ﻛﺴﺮ ﻻﻡ ﲨﻊ ﻛﻠﻤﻪ ﺍﺳﺖ ﻭ ﭼﻬﺎﺭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﺷﺎﻣﻞ ﺍﺳﻢ ﻭ ﻓﻌﻞ ﻭ ﺣﺮﻑ ﺍﺳﺖ ﻭ ﺑﻪ ﻛﻤﺘﺮ ﺍﺯ ﺳﻪ ﻛﻠﻤﻪ ﺍﻃﻼﻕ ﳕﻰﺷﻮﺩ ]ﻓﺎﻃﺮ‪.[١٠:‬‬
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‫ﹶﻛ ‪‬ﻢ = ﻟﻔﻈﻰ ﺍﺳﺖ ﺑﺮ ﺩﻭ ﻭﺟﻪ ﺁﻳﺪ ﻳﻜﻰ ﺧﱪ‪‬ﻳﻪ ﻛﻪ ﻣﻔﻴﺪ ﻛﺜﺮﺕ ﺍﺳﺖ ﺩﻳﮕﺮﻯ ﺍﺳﺘﻔﻬﺎﻣﻴﻪ ﺑﻪ ﻣﻌﲎ ﭼﻘﺪﺭ ﻭ ﹶﺍﻯ‪ ‬ﻋ‪‬ﺪ‪‬ﺩ‪] .‬ﺩﺧﺎﻥ‪ .[٢٥:‬ﭼﻪ ﺑﺴﺎ ﺑﺎﻏﻬﺎ ﻭ ﭼﺸﻤﻪﻫﺎ ﻛﻪ ﮔﺬﺍﺷﺘﻨﺪ ﻭ‬
‫ﺭﻓﺘﻨﺪ ]ﺹ‪.[٣:‬‬
‫ﻚ« ﻣﺎﻝ ﺗﻮ ﭼﻘﺪﺭ ﺍﺳﺖ ﺩﺭ ﻣﻌﲎ ﻣﻴﺎﻥ ﻛـﻢ ﺧـﱪﻯ ﻭ‬
‫ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺫﻳﻞ ﺁﻳﻪ ]ﻳﺲ‪ .[٣١:‬ﻓﺮﻣﻮﺩﻩ ﺍﺻﻞ ﺩﺭ » ﹶﻛ ‪‬ﻢ« ﺍﺳﺘﻔﻬﺎﻡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻛﻢ ﺍﺳﺘﻔﻬﺎﻣﻴﻪ ﮔﻮﻳﻴﻢ‪ »:‬ﹶﻛ ‪‬ﻢ ﻣﺎﹸﻟ ‪‬‬
‫ﺍﺳﺘﻔﻬﺎﻣﻰ ﭘﻨﺞ ﻓﺮﻕ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﻛﻬﻒ‪ » .[١٩:‬ﹶﻛ ‪‬ﻢ« ﺑﺮﺍﻯ ﺍﺳﺘﻔﻬﺎﻡ ﺍﺳﺖ‪.‬‬
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‫ﻛﻤﻞ = ﻛﻤﺎﻝ ﻭ ﻛﻤﻮﻝ ﺑﻪ ﻣﻌﲎ ﲤﺎﻡ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﹾﻜﹶﻤﺎ ﹸﻝ‪ :‬ﺍﹶﻟﺘ‪‬ﻤﺎ ‪‬ﻡ« ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻛﻤﺎﻝ ﻭﺻﻔﻰ ﺍﺳﺖ ﺑﺎﻻﺗﺮ ﺍﺯ ﲤﺎﻡ‪ ،‬ﻣﺜﻼ ﲤﺎﻡ ﺍﻧﺴﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛـﻪ‬
‫ﺍﻋﻀﺎﻳﺶ ﻧﺎﻗﺺ ﻧﺒﺎﺷﺪ ﻭ ﻛﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻭﺻﺎﻑ ﲪﻴﺪﻩ ﺭﺍ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺜﻞ ﻋﻠﻢ ﻭ ﺷﺠﺎﻋﺖ ﻟﺬﺍ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ » ﹶﻛﻤ‪ ‬ﹶﻠ ‪‬ﻪ‪ :‬ﹶﺍﺗ‪ ‬ﻤ ‪‬ﻪ ﻭ ﹶﺍ ‪‬ﺟ ‪‬ﻤ ﹶﻠ ‪‬ﻪ« ﺩﺭ ﻣﺼﺒﺎﺡ‬
‫ﮔﻔﺘﻪ‪» :‬ﻛﻤﻞ« ﺁﻧﮕﺎﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺟﺰﺍﺋﺶ ﲤﺎﻡ ﻭ ﳏﺎﺳﻨﺶ ﻛﺎﻣﻞ ﺑﺎﺷﺪ‪ .‬ﻭﱃ ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﻓﺮﻕ ﺩﺭ ﳘﻪ ﺟﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﻏﻠﺐ ﻛﻤﺎﻝ ﺑﻪ ﻣﻌﲎ ﲤﺎﻡ ﺍﺳﺖ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٨٥:‬ﺗﺎ ﻋﺪﻩ ﺭﻭﺯﻫﺎﱙ ﺭﺍ ﻛﻪ ﺭﻭﺯﻩ ﻧﮕﺮﻓﺘﻪﺍﻳﺪ ﲤﺎﻡ ﻛﻨﻴﺪ)ﻭ ﺭﻭﺯﻩ ﺑﮕﲑﻳﺪ( ﻭ ﺧﺪﺍ ﺭﺍ ﺑﺰﺭﮒ ﺑﺪﺍﻧﻴﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٩٦:‬ﺍﻳﻦ ﺩﻩ ﺭﻭﺯ ﺭﻭﺯﻩ ﻭﻇﻴﻔﻪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻗﺪﺭﺕ ﻗﺮﺑﺎﱏ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﻗﻴﺪ »ﻛﺎ ِﻣ ﹶﻠﺔﹲ« ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺭﻭﺯ ﻭ ﻫﻔﺖ ﺭﻭﺯ ﻫﺮ ﻳﻚ ﺣﻜﻢ ﻣﺴﺘﻘﻠﻰ‬
‫ﺍﺳﺖ ﻭ ﻫﻔﺖ ﺭﻭﺯ ﲤﺎﻡ ﻛﻨﻨﺪﻩ ﺳﻪ ﺭﻭﺯ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻛﺎﻣﻞ ﻛﻨﻨﺪﻩ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻛﻤﺎﻝ ﺩﺭ ﺁﻳﻪ ﻭﺻﻔﻰ ﺍﺳﺖ ﻣﺎﻓﻮﻕ ﲤﺎﻡ ﻭ ﮔﺮﻧﻪ ﺳﻪ ﺭﻭﺯ ﻭ ﻫﻔﺖ ﺭﻭﺯ ﻫﺮ ﻳﻚ ﺑﻪ ﻧﻮﺑﺖ ﺧﻮﺩ ﲤﺎﻡﺍﻧﺪ‪.‬‬
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‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢﺩﻳ ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪ «...‬ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﻻﺯﻡ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺑﺎ ﺻﺪﺭ ﻭ ﺫﻳﻞ ﺁﻥ ﻧﻘﻞ ﻛﻨﻴﻢ‪] :‬ﻣﺎﺋﺪﻩ‪.[٣:‬‬
‫* »ﹶﺍﹾﻟ ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺍ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺼ ٍﺔ« ﻳﻌﲎ‬
‫ﺨ ‪‬ﻤ ‪‬‬
‫ﺿ ﹸﻄﺮ‪ ‬ﰱ ‪‬ﻣ ‪‬‬
‫ﺴﻖ‪ ‬ﹶﻓ ‪‬ﻤ ِﻦ ﺍ ‪‬‬
‫ﺲ« ﺗﺎ »ﺩﻳﻨﹰﺎ« ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ ﺿﺮﺭﻯ ﺑﻪ ﺣﻜﻢ ﺁﻳﻪ ﻭ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﺑﺪﺍ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﺍﻳﻨﻄﻮﺭ ﻣﻰﺷﻮﺩ » ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ِﻓ ‪‬‬
‫ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ »ﹶﺍﹾﻟ ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳِﺌ ‪‬‬
‫ﻣﻴﺘﻪ‪ ،‬ﺧﻮﻥ‪ ،‬ﮔﻮﺷﺖ ﺧﻮﻙ ﻭ‪ ...‬ﺑﺮ ﴰﺎ ﺣﺮﺍﻡ ﺷﺪ ﻭ ﺁ‪‬ﺎ ﻓﺴﻖ ﺍﻧﺪ ﻭﱃ ﻫﺮ ﻛﻪ ﺩﺭ ﻗﺤﻄﻰ ﻣﻀﻄﺮ ﺷﺪ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﲞﻮﺭﺩ‪.‬‬
‫ﺲ‪ ...‬ﺩﻳﻨ ﹰﺎ« ﻭ ﺁﻥ ﺍﻳﻦﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[١٧٣:‬ﻭ ﻧﻴﺰ ﺳﻮﺭﻩ ]ﳓﻞ‪.[١١٥:‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ ﺑﺪﻭﻥ»ﹶﺍ ﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳِﺌ ‪‬‬
‫ﺲ ﺍﻟﺬﹼﻳ ‪‬ﻦ‪ ...‬ﺩﻳﻨﹰﺎ« ﻛﻼﻡ ﻣﻌﺘﺮﺿﻰ ﺍﺳﺖ ﺩﺭ ﻭﺳﻂ ﺍﻳﻦ ﺁﻳﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺁﻳﻪ ﺩﺭ ﺩﻻﻟﺖ ﻭ ﺑﻴﺎﻧﺶ‬
‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻧﺘﻴﺠﻪ ﻣﻰﺩﻫﺪ ﻛﻪ »ﹶﺍ ﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ِﺌ ‪‬‬
‫ﺍﺣﺘﻴﺎﺟﻰ ﺑﻪ ﺁﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﺧﻮﺍﻩ ﺑﮕﻮﻳﻴﻢ ﺍﺯ ﺍﻭﻝ ﻧﺰﻭﻝ ﺩﺭ ﻭﺳﻂ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻳﺎ ﺑﮕﻮﺋﻴﻢ ﺭﺳﻮﻝ ﺧﺪﺍ )ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ( ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺩﺭ ﻭﺳﻂ ﺁﻳﻪ ﺑﻨﻮﻳﺴﻨﺪ ﻳﺎ ﺑﮕﻮﺋﻴﻢ ﺩﺭ ﻭﻗﺖ‬
‫ﺗﺄﻟﻴﻒ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﻭﺳﻂ ﺁﻳﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﺯﻳﺮﺍ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻻﺕ ﺩﺭ ﲨﻠﻪ ﻣﻌﺘﺮﺿﻪ ﺑﻮﺩﻥ ﺁﻥ ﺍﺛﺮﻯ ﻧﺪﺍﺭﺩ‪...‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﺆﻳﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻭ ﺗﻔﺎﺳﲑ ﺍﺯ ﻧﺰﻭﻝ ﻣﺴﺘﻘﻞ ﺁﻥ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﻧﻈﺮﻯ ﺑﻪ ﺻﺪﺭ ﻭ ﺫﻳﻞ ﺁﻳﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺜﻼ ﻭﺍﺣﺪﻯ ﺩﺭ‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ «...‬ﺩﺭﻋﺼﺮ ﺭﻭﺯ ﻋﺮﻓﻪ ﻛﻪ ﺭﻭﺯ ﲨﻌﻪ ﺑﻮﺩ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﺍﻳﻀﺎ ﲞﺎﺭﻯ ﻭ ﺗﺮﻣـﺬﻯ ﺩﺭ‬
‫ﺍﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﺍﺯ ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﺍﺯ ﻋﻤﺮﺑﻦ ﺍﳋﻄﺎﺏ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ »ﹶﺍ ﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺍ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺻﺤﻴﺢ ﺧﻮﺩ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭ ﺍﳌﻨﺎﺭ ﻭ ﺗﻔﺴﲑ ﺧﺎﺯﻥ‪ .‬ﳘﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﺰﻭﻝ ﻣﺴﺘﻘﻞ ﺁﻳﻪ ﲝﺚ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻧﺘﻴﺠﻪ ﺍﻳﻨﻜﻪ‪ :‬ﻧﺰﻭﻝ ﻣﺴﺘﻘﹼﻞ ﺍﻳﻦ ﺁﻳﻪ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺑﻮﺩﻧﺶ ﺩﺭ ﺿﻤﻦ ﺁﻳﻪ ‪ ٣‬ﻣﺎﺋﺪﻩ ﺑﻪ ﻋﻠﺖ ﻳﻜﻰ ﺍﺯ ﺳﻪ ﻭﺟﻪ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﻭﺍﻳﺎﺕ ﻓﺮﻳﻘﲔ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻏﺪﻳﺮ ﺧﻢ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻋﻠﻰ ﺑﻦ ﺍﺑﻄﺎﻟﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺑﻪ ﺧﻼﻓﺖ‬
‫ﻣﻨﺼﻮﺏ ﻓﺮﻣﻮﺩ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﺒﻂ ﺍﺑﻦ ﺟﻮﺯﻯ ﺁﻥ ﺭﺍ ﺩﺭ ﺗﺬﻛﺮﻩ ﺍﺯ ﺍﺑﻮﻫﺮﻳﺮﻩ ﻭ ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺍﺯ ﻃﱪﻯ ﺍﺯ ﺍﺑﻮﺳﻌﻴﺪ ﺧﺪﺭﻯ ﻭ ﺍﺑﻮﻫﺮﻳﺮﻩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻪ ﮔﻤﺎﻥ ﻣﻦ ﻧﻘﻞ ﺍﻳﻨﻜﻪ ﻧﺰﻭﻝ ﺁﻳﻪ ﺩﺭ ﻋﺮﻓﻪ‬
‫ﺑﻮﺩﻩ ﺗﻔﺮﳛﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺛﺮ ﺟﻌﻞ ﻣﻌﺎﻧﺪﻳﻦ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺗﺎ ﺟﺎﺋﻰ ﻛﻪ ﺳﺒﻂ ﺍﺑﻦ ﺟﻮﺯﻯ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺁﻳﻪ ﺩﻭ ﺩﻓﻌﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻫﻢ ﺩﺭ ﻋﺮﻓﻪ ﻫﻢ ﺩﺭ‬
‫ﻏﺪﻳﺮ ﺧﻢ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺍﻟﻐﺪﻳﺮ ﺟﻠﺪ ﺍﻭﻝ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺯ ‪ ١٦‬ﻛﺘﺎﺏ ﺍﺯ ﻛﺘﺐ ﻣﻌﺘﱪ ﺍﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻣﺮﺍﺟﻌﻪ ‪ ١١‬ﻛﺘﺎﺏ ﺍﳌﺮﺍﺟﻌﺎﺕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﺑﺎﺏ ‪٣٩‬‬
‫ﻭ ‪ ٤٠‬ﻏﺎﻳﺔﺍﳌﺮﺍﻡ ﺷﺶ ﺭﻭﺍﻳﺖ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﹶﻛﻢ‪) = ‬ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﭘﻮﺷﺎﻧﺪﻥ‪ » .‬ﹶﻛﻢ‪ ‬ﺍﻟﺸ‪ ‬ﻰﺀ ﹶﻛﻤ‪ ‬ﹰﺎ‪ :‬ﻏﹶﻄﱠﺎ ‪‬ﻩ ‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ« ِﻛﻢ‪) ‬ﺑﻪ ﻛﺴﺮ ﻛﺎﻑ( ﻏﻼﰱ ﺍﺳﺖ ﻛﻪ ﮔﻞ ﻳﺎ ﻣﻴﻮﻩ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺍﻛﻤﺎﻡ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪:‬‬
‫ﹸﻛﻢ‪ ‬ﺑﻪ ﺿﻢ ﺍﻭﻝ ﻗﺴﻤﱴ ﺍﺯ ﺁﺳﺘﲔ ﭘﲑﺍﻫﻦ ﺍﺳﺖ ﻛﻪ ﺩﺳﺖ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺑﻪ ﻛﺴﺮ ﺁﻥ ﻏﻼﰱ ﺍﺳﺖ ﻛﻪ ﻣﻴﻮﻩ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ‪.‬‬
‫]ﺭﲪﻦ‪ .[١١:‬ﻣﺮﺍﺩ ﺍﺯ ﻓﺎﻛﻬﻪ ﻣﻴﻮﻩﺍﻯ ﻏﲑ ﺍﺯ ﺧﺮﻣﺎﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺍﻛﻤﺎﻡ ﻏﻼﻓﻬﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺧﺮﻣﺎ ﺩﺭ ﺁﻥ ﻣﻰﺷﻮﺩ ﻳﻌﲎ ﺩﺭ ﺯﻣﲔ ﻣﻴﻮﻩ ﻫﺎﺋﻰ ﺍﺳﺖ ﻭ ﳔﻞ ﻏﻼﻓﺪﺍﺭ‪.‬‬
‫]ﻓﺼ‪‬ﻠﺖ‪ .[٤٧:‬ﻋﻠﻢ ﻗﻴﺎﻣﺖ ﺭﺍﺟﻊ ﺑﻪ ﺧﺪﺍﺳﺖ ﻣﻴﻮﻩﻫﺎ ﺟﺰ ﺑﻪ ﻋﻠﻢ ﺍﻭ ﺍﺯ ﻏﻼﻓﻬﺎﻳﺸﺎﻥ ﺩﺭ ﻧﻴﺎﻳﻨﺪ ﻭ ﻣﺎﺩﮔﺎﻥ ﺟﺰ ﺑﻪ ﻋﻠﻢ ﺍﻭ ﲪﻞ ﺑﺮﻧﺪﺍﺭﻧﺪ ﻭ ﻧﮕﺬﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﺩﻭﺑﺎﺭ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﹶﻤ‪‬ﻪ = ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٩:‬ﻛﹶﻤ‪‬ﻪ ﻛﻮﺭﻯ ﻭ ﻧﻴﺰ ﻣﻌﻴﻮﺏ ﺷﺪﻥ ﭼﺸﻢ ﺍﺳﺖ » ﹶﻛ ِﻤ ‪‬ﻪ ﻛﹶﻤ‪‬ﻬﹰﺎ‪ :‬ﻋ‪‬ﻤِﻰ ﻭ ﺻﺎﺭ‪‬ﺍﹶﻋ‪‬ﺸﻰ« ﺍﹶﻛﹾﻤ‪‬ﻪ ﺑﻪ ﻣﻌﲎ ﻛﻮﺭ ﻣﺎﺩﺭﺯﺍﺩ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻛﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺮﺹ ﺑﻪ ﻣﻌﲎ‬
‫ﭘﻴﺴﻰ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﻛﻮﺭ ﻣﺎﺩﺭﺯﺍﺩ ﻭ ﭘﻴﺲ ﺭﺍ ﺷﻔﺎ ﻣﻰﺩﻫﻢ ﻭ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﻨﻢ‪ .‬ﺍﻳﻀ ﹰﺎ ]ﻣﺎﺋﺪﻩ‪ .[١١٠:‬ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺩﺭ ﺧﺼﻮﺹ ﻣﻌﺠﺰﺍﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﺍﺳﺖ ﻭ ﺩﻭﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
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‫ﻛﻨﺪ = ]ﻋﺎﺩﻳﺎﺕ‪ .[٦:‬ﻛﹶﻨ‪‬ﻮﺩ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﻧﺎﺳﭙﺎﺱ »ﹶﺍ ‪‬ﺭﺽ‪ ‬ﻛﹶﻨ‪‬ﻮﺩ‪ «‬ﺯﻣﻴﲎ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﳕﻰﺭﻭﻳﺎﻧﺪ » ﹶﻛ‪‬ﻨ ‪‬ﺪ ﺍﻟﻨ‪ ‬ﻌ ‪‬ﻤ ﹶﺔ ﻛﹸﻨ‪‬ﻮﺩﹰﺍ‪ :‬ﻛﹶ ﹶﻔﺮ‪‬ﻫﺎ« ﻳﻌﲎ ﺣﻘﹰﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑـﺴﻴﺎﺭ‬
‫ﻧﺎﺳﭙﺎﺱ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺕ‬
‫ﺽ« ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻛﱰ ﮔﺬﺍﺷﱳ ﻣﺎﻝ ﺭﻭﻯ ﻫﻢ ﻭ ﳏﻔﻮﻅ ﺩﺍﺷﱳ ﺁﻥ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ » ﹶﻛ‪‬ﻨ ‪‬ﺰ ‪‬‬
‫ﻛﹶﻨ‪‬ﺰ = ﮔﻨﺞ ﻭ ﻣﺎﻝ ﺍﻧﺪﻭﺧﺘﻪ‪ » .‬ﹶﻛ ‪‬ﻨ ‪‬ﺰ ﺍﻟﹾﻤﺎ ﹶﻝ ﻛﹶﻨ‪‬ﺰﹰﺍ‪ :‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ ﺍﺩ‪ ‬ﺧ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﺩ ﹶﻓ ‪‬ﻨ ‪‬ﻪ ﻓِﻰ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫ﺍﻟﺘ‪ ‬ﻤ ‪‬ﺮ ﻓِﻰ ﺍﻟﹾﻮِﻋﺎ ِﺀ« ﺍﺳﺖ ﻳﻌﲎ ﺧﺮﻣﺎ ﺭﺍ ﺩﺭ ﻇﺮﻑ ﳏﻔﻮﻅ ﺩﺍﺷﺘﻢ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ‪» :‬ﹶﺍ ﹾﻟ ﹶﻜ ‪‬ﻨ ‪‬ﺰ‪ :‬ﺍﹶﻟﹾﻤﺎ ﹸﻝ ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻓﹸﻮ ﹸﻥ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻋﺒﺎﺭﺕ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﻛﱰ ﺩﺭ‬
‫ﺍﺻﻞ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺭﻭﻯ ﻫﻢ ﺍﻧﺒﺎﺷﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻓﻘﻂ ﺍﻧﺒﺎﺷﺘﻪ ﺷﺪﻥ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﻣﺪﻓﻮﻥ ﺑﺎﺷﺪ ﻳﺎ ﳏﻔﻮﻅ ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻛﻬﻒ‪ .[٨٢:‬ﻛﻪ ﻏﺮﺽ ﻛﱰ ﻣﺪﻓﻮﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ‬
‫]ﻫﻮﺩ‪ .[١٢:‬ﻛﻪ ﭘﻮﻝ ﺍﻧﺪﻭﺧﺘﻪ ﺍﺳﺖ ﻳﻌﲎ ﭼﺮﺍ ﭘﻮﻝ ﺍﻧﺒﺎﺷﺘﻪ ﻭ ﺑﺴﻴﺎﺭﻯ ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻳﺎ ﭼﺮﺍ ﻓﺮﺷﺘﻪﺍﻯ ﺑﺎ ﺍﻭ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ؟‬
‫]ﺷﻌﺮﺍﺀ‪ .[٥٨:‬ﻭ ﻣﺎﳍﺎﻯ ﺍﻧﺪﻭﺧﺘﻪ ﻭ ﻣﻜﺎﻥ ﺧﻮﺷﺎﻳﻨﺪ‪.‬‬
‫ﻛﱰ ﺣﺮﺍﻡ‬
‫]ﺗﻮﺑﻪ‪ .[٣٤-٣٥:‬ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪:‬‬
‫‪ -١‬ﺫﺧﲑﻩ ﻛﺮﺩﻥ ﻣﺎﻝ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﺍﺧﺘﺼﺎﺻﻰ ﺑﻪ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﻧﺪﺍﺭﺩ ﺗﻜﻴﻪ ﺑﻪ ﺫﻫﺐ ﻭ ﻓﻀﻪ ﺑﻪ ﻋﻠﺖ ﭘﻮﻝ ﺭﺍﺋﺞ ﺑﻮﺩﻥ ﺁﻥ ﺩﻭ ﺩﺭ ﻋﺼﺮ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺍﺳﺖ ﭘﺲ ﳕﻰﺷﻮﺩ‬
‫ﻣﺎﻝ ﺭﺍ ﺍﻧﺪﻭﺧﺖ ﻭ ﰉ ﻣﺼﺮﻑ ﮔﺬﺍﺷﺖ‪.‬‬
‫‪ -٢‬ﺑﺎﻳﺪ ﻣﺎﻝ ﺭﺍ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ﺧﺮﺝ ﻛﺮﺩ‪ ،‬ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ﻫﺮ ﻛﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﻧﻔﻊ ﻋﻤﻮﻡ ﺩﺭ ﺁﻥ ﺑﺎﺷﺪ ﺍﺯ ﻗﺒﻴﻞ ﺟﻬﺎﺩ‪ ،‬ﺗﺮﻭﻳﺞ ﺩﻳﻦ‪ ،‬ﺍﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ‪ ،‬ﺳﺎﺧﱳ ﭘﻠﻬﺎ‪ ،‬ﺭﺍﻫﻬﺎ‪ ،‬ﺑﻴﻤﺎﺭﺳﺘﺎ‪‬ﺎ‬
‫ﻭ‪ ...‬ﻣﺆﻣﻦ ﻭﺍﻗﻌﻰ ﻭ ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎﺯﺍﺩ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﺍﳝﺎﱏ ﭘﺮ ﺷﻮﺭ ﻭ ﻋﺸﻖ ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺭﺍﻩ ﺗﺄﻣﲔ ﻋﻤﻮﻡ ﻛﻪ ﳘﺎﻥ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ﺍﺳﺖ ﻣﺼﺮﻑ ﻛﻨﺪ ﺗﺎ ﳘﻪ ﺍﺯ ﻣﻮﺍﻫﺐ‬
‫ﺧﺪﺍ ﺑﻪ ﺳﻌﺎﺩﺕ ﺭﺳﻨﺪ‪.‬‬
‫‪ -٣‬ﺭﻛﻮﺩ ﻭ ﲡﻤﻊ ﺳﺮﻣﺎﻳﻪ ﺩﺭ ﺍﺳﻼﻡ ﳑﻨﻮﻉ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺩﺭ ﺭﺍﻫﻬﺎﻯ ﻣﺸﺮﻭﻉ ﺁﻥ ﺭﺍ ﺑﻪ ﺟﺮﻳﺎﻥ ﺍﻧﺪﺍﺧﺖ ﺗﺎ ﻣﺎﻧﻨﺪ ﺭﻭﺩﺧﺎﻧﻪ ﺑﺰﺭﮔﻰ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺟﻮﻳﻬﺎﻯ ﻛﻮﭼﻚ ﻣﻨﻘﺴﻢ ﺷﺪﻩ ﻭ‬
‫ﻣﺰﺍﺭﻉ ﺑﻴﺸﻤﺎﺭﻯ ﺭﺍ ﺁﺑﻴﺎﺭﻯ ﻣﻰﳕﺎﻳﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﭘﺲ ﺳﺪﻯ ﻋﻈﻴﻢ ﺭﻭﻯ ﻫﻢ ﺍﻧﺒﺎﺷﺘﻪ ﻭ ﰉ ﻣﺼﺮﻑ ﲟﺎﻧﺪ‪.‬‬
‫‪ -٤‬ﻣﺄﻣﻮﺭ ﺑﻪ ﺍﺟﺮﺍﺀ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺧﻮﺩ ﻣﺮﺩﻡ ﺍﻧﺪ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﲣﻠﻒ ﺣﺎﻛﻢ ﺷﺮﻉ ﻣﻰﺗﻮﺍﻧﺪ ﺭﺃﺳ ﹰﺎ ﺩﺭ ﺁﻥ ﺍﻗﺪﺍﻡ ﳕﺎﻳﺪ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺑﺪﲞﱴ ﻭ ﮔﻨﺞ ﺩﺍﺭﺍﻥ ﺭﺍ ﺍﺯ‬
‫ﻋﺬﺍﺏ ﻭ ﺗﺒﻬﻜﺎﺭﻯ ﺑﺮﻫﺎﻧﺪ‪.‬‬
‫‪ -٥‬ﺍﻳﻦ ﺣﻜﻢ ﺑﺪﺍﻥ ﻣﻌﲎ ﻧﻴﺴﺖ ﻛﻪ ﺍﺳﻼﻡ ﻣﺎﻟﻜﻴﺖ ﻓﺮﺩﻯ ﺭﺍ ﻟﻐﻮ ﻣﻰﻛﻨﺪ ﺑﻠﻜﻪ ﺑﺎ ﺣﻔﻆ ﺍﺻﻞ ﻣﺎﻟﻜﻴﺖ ﻓﺮﺩﻯ ﺍﺯ ﲡﻤﻊ ﺟﻠﻮﮔﲑﻯ ﻛﺮﺩﻩ ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﻪ ﺗﻌﺪﻳﻞ ﺳﻮﻕ ﻣﻰﺩﻫﺪ‪.‬‬
‫ﻣﺎﱃ ﻛﻪ ﺑﺮﺍﻯ ﺗﺄﻣﲔ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﲡﻤﻊ ﻭ ﺑﻴﻬﻮﺩﻩ ﻣﺎﻧﺪﻥ ﺁﻥ ﺑﺮﺧﻼﻑ ﻏﺮﺽ ﺧﺪﺍﺋﻰ ﺍﺳﺖ‪.‬‬
‫‪ -٦‬ﺍﺯ ﺁﻳﻪ ﳘﻴﻨﻘﺪﺭ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ‪ :‬ﻛﻪ ﻛﱰ ﻭ ﺯﺭ ﺍﻧﺪﻭﺯﻯ ﺣﺮﺍﻡ ﻭ ﺍﻧﻔﺎﻕ ﰱ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﻯ ﺑﻪ ﺷﻜﻞ ﻣﻨﻔﻮﺭ ﺍﻣﺮﻭﺯ ﻛﻪ ﺍﻛﺜﺮﻳﺖ ﳏﺮﻭﻡ ﻭ ﺍﻗﻠﻴﱴ ﰉ ﻓﺎﻳﺪﻩ‬
‫ﻛﺎﻣﺮﺍﻥ ﺑﺎﺷﻨﺪ ﻭ ﻧﻴﺰ ﺑﺎﻧﻜﺪﺍﺭﻯ ﺩﺭ ﳑﻨﻮﻉ ﺍﺳﺖ ﻭﱃ ﻛﻢ ﻭ ﻛﻴﻒ ﭘﻴﺎﺩﻩ ﻛﺮﺩﻥ ﺁﻥ ﺑﻪ ﻋﻬﺪﻩ ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻰ ﺍﺳﺖ‪.‬‬
‫ﻧﻈﺮﻯ ﺑﺮ ﺭﻭﺍﻳﺎﺕ‬
‫‪ -١‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﺿﺎﻓﻪ ﺍﺯ ﭼﻬﺎﺭ ﻫﺰﺍﺭ )ﺩﺭﻫﻢ( ﻛﱰ ﺍﺳﺖ ﺧﻮﺍﻩ ﺫﻛﻮﺗﺶ ﺩﺍﺩﻩ ﺷﻮﺩ ﻳﺎ ﻧﻪ ﻭ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﻧﻔﻘﻪ ﻭ ﺧﺮﺝ ﺧﻮﺩ ﺍﻧﺴﺎﻥ‬
‫ﻯ ﺯ‪‬ﻛﻮ‪‬ﺗ ‪‬ﻪ ﹶﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆﺩ‪ ‬ﻭ ﻣﺎ ﺩ‪‬ﻭﻧ‪‬ﻬﺎ ‪‬ﻧ ﹶﻔ ﹶﻘﺔﹲ«‪.‬‬
‫ﻑ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻛ ‪‬ﻨﺰ‪ ‬ﹶﺍﺩ‪ ‬‬
‫ﺍﺳﺖ »ﻣﺎﺯﺍ ‪‬ﺩ ﻋ‪‬ﻠﻰ ﹶﺍ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ِﺔ ﺁﻻ ٍ‬
‫ﻚ ﻣﺎ ﺟﺎ ‪‬ﻭ ‪‬ﺯ ﹶﺍﹾﻟ ﹶﻔ ‪‬ﻰ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ«‪.‬‬
‫‪ -٢‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺍﺳﺖ‪ :‬ﻛﱰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺩﻭ ﻫﺰﺍﺭ ﺩﺭﻫﻢ ﻣﺘﺠﺎﻭﺯ ﺑﺎﺷﺪ »ﺍِﻧ‪‬ﻤﺎ ‪‬ﻋ ِﻨ ‪‬ﻰ ﺑِﺬِﻟ ‪‬‬
‫ﺐ ‪‬ﻭ ﺍﹾﻟ ِﻔﻀ‪ِ ‬ﺔ ‪‬ﻭ‬
‫‪ -٣‬ﺩﺭ ﺻﺎﰱ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ :‬ﺧﺪﺍ ﺫﺧﲑﻩ ﻛﺮﺩﻥ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺍﻧﻔﺎﻕ ﺁﻥ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺍﺳﺖ »ِﺍﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺣﺮ‪ ‬ﻡ ﹶﻛ‪‬ﻨ ‪‬ﺰ ﺍﻟﺬﱠ ‪‬ﻫ ِ‬
‫ﹶﺍ ‪‬ﻣ ‪‬ﺮ ِﺑﺎِﻧ‪‬ﻔﺎ ِﻗ ِﻪ ﻓِﻰ ﺳ‪‬ﺒﻴ ِﻞ ﺍﻟ ﻠﱠ ِﻪ«‪.‬‬
‫ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﺳﻪ ﺣﺪﻳﺚ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩ ﻛﺎﻣﻞ ﻻﺯﻡ ﺍﺳﺖ ﻣﺎﺯﺍﺩ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺗﺄﻣﲔ ﻣﺮﺩﻡ ﺍﻧﻔﺎﻕ ﻛﻨﺪ ﳘﻴﻨﻘﺪﺭ ﻛﻪ ﺍﺣﺴﺎﺱ ﻛﺮﺩ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﺰﻳﻨﻪ ﺧﻮﻳﺶ ﺩﺭﺁﻣﺪ‬
‫ﺩﺍﺭﺩ ﺑﻪ ﻓﻜﺮ ﺯﺭﺍﻧﺪﻭﺯﻯ ﻧﻴﺎﻓﺘﺪ ﺑﻠﻜﻪ ﻏﺮﺿﺶ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺣﻮﺍﺋﺞ ﻋﻤﻮﻡ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺭﺿﺎﻯ ﺧﺪﺍ ﺑﺮﻃﺮﻑ ﳕﺎﻳﺪ‪.‬‬
‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻛﺜﺮ ﻣﻔﺴﺮﺍﻥ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﻭ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﻳ‪‬ﻜﹾِﻨﺰ‪‬ﻭ ﹶﻥ« ﻣﺎﻧﻌﺎﻥ ﺯﻛﻮﺓ ﺍﺯ ﺍﻳﻦ ﺍﻣﺖ ﺍﻧﺪ ﻭﱃ ‪‬ﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻋﻤﻮﻡ ﲪﻞ ﺷﻮﺩ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﻣﺎﱃ ﻛﻪ ﺯﻛﻮﺗﺶ ﺩﺍﺩﻩ ﻧﺸﻮﺩ ﻛﱰ ﺍﺳﺖ ﻫﺮﭼﻨﺪ ﺁﺷﻜﺎﺭ ﺑﺎﺷﺪ ﻭ ﻫﺮ ﻣﺎﱃ ﻛﻪ ﺯﻛﻮﺗﺶ ﺩﺍﺩﻩ‬
‫ﺷﻮﺩ ﻛﱰ ﻧﻴﺴﺖ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺯﻣﲔ ﻣﺪﻓﻮﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﺯ ﺍﻣﺎﱃ ﺷﻴﺦ ﺍﺯ ﺣﻀﺮﺕ ﺭﺿﺎ ﺍﺯ ﭘﺪﺭﺍﻧﺶ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﺳﻨﺪ ﺻﺤﻴﺤﻰ ﻧﺪﺍﺭﺩ ﻭ ﺑﺎ ﻋﻤﻮﻡ ﺁﻳﻪ ﳐﺎﻟﻒ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﺯ ﺍﻣﺎﱃ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺿﻤﻦ ﺧﱪﻯ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻫﺮ ﻛﻪ ﺩﺭﻫﻢ ﻭ ﺩﻳﻨﺎﺭ ﺑﻴﺸﺘﺮ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ ﻭ ﺯﻛﻮﺗﺶ ﺭﺍ ﺑﺪﻫﺪ ﺑﺮ ﺍﻭ ﭘﺎﻙ ﻭ ﺧﺎﻟﺺ‬
‫ﺍﺳﺖ‪.‬‬
 ‫ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺭﻭﺍﻳﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻘﻴﻪ ﺭﺍ ﻛﱰ ﻧﻜﺮﺩﻩ ﺑﻠﻜﻪ ﺩﺭ ﺣﻮﺍﺋﺞ ﺧﻮﻳﺶ ﻣﺼﺮﻑ ﻣﻰﻛﻨﺪ ﺯﻳﺮﺍ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﻛﻪ ﺑﻴﺸﺘﺮ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ ﻭ ﲞﻞ ﻭﺭﺯﺩ ﻭ ﺣﻖ‬
‫ﺧﺪﺍ ﺭﺍ ﺍﺩﺍ ﻧﻜﻨﺪﻭ ﺍﺯ ﺁﻥ ﻇﺮﻑ ﺍﲣﺎﺫ ﻛﻨﺪ ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻭﻋﻴﺪ ﺧﺪﺍ ﺑﺮ ﺍﻭ ﺛﺎﺑﺖ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﺤ‪‬ﻤﻰ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﺎ ﰱ ﻧﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ‪ «...‬ﻧﺪﺍﺩﻥ ﺯﻛﻮﺓ ﻭ ﺍﲣـﺎﺫ ﺁﻧﻴـﻪ ﺍﺯ‬
‫ﻣﺼﺎﺩﻳﻖ ﻛﱰ ﺍﺳﺖ )ﺑﻨﺎﺑﺮﺍﻳﻦ ﺭﻭﺍﻳﺖ(‪.‬‬
‫ﺿ ِﺔ ِﻟﹶﺎﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻳ‪‬ﻘﹸﻮ ﹸﻝ ﻓﹶﺘ‪‬ﻜﹾﻮﻯ‬
‫ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺣﺪﻳﺚ ‪ ٢٤‬ﻛﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻛﺒﺎﺋﺮ ﺭﺍ ﺑﺮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﲨﻠﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ » :‬ﻭ ‪‬ﻣ ‪‬ﻨ ‪‬ﻊ ﺍﻟﺰ‪‬ﻛﻮ ِﺓ ﺍﹾﻟ ‪‬ﻤ ﹾﻔﺮ‪‬ﻭ ‪‬‬
‫ﺑِﻬﺎ ﺟِﺒﺎ ‪‬ﻫ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﺟ‪‬ﻨ‪‬ﻮ‪‬ﺑ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹸﻇﻬ‪‬ﻮ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ« ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻣﻨﻊ ﺯﻛﻮﺓ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻛﱰ ﴰﺮﺩﻩ ﺷﺪﻩ ﻧﻪ ﺍﻳﻨﻜﻪ ﻛﱰ ﻣﻨﺤﺼﺮ ﺑﺪﺍﻥ ﺍﺳﺖ‪.‬‬
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‫ﺐ ‪‬ﻭ ﺍ ‪‬ﺳ ‪‬ﺘ‪‬ﺘ ‪‬ﺮ ﻓِﻰ ﻛِﻨﺎ ِﺳ ِﻪ« ﺁﻫﻮ ﺩﺭ ‪‬ﺎﻧﮕﺎﻩ ﺧﻮﻳﺶ ﭘﻨﻬﺎﻥ ﺷﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺧﻨﺲ«‪ .‬ﺍﻳﻦ‬
‫ﱮ ﻛﹸﻨ‪‬ﻮﺳﹰﺎ‪ :‬ﺗ ‪‬ﻐﻴ‪ ‬‬
‫ﺲ ﺍﻟﻈﱠ ‪‬‬
‫ﻛﻨﺲ = ]ﺗﻜﻮﻳﺮ‪ [١٥-١٦:‬ﻛﻨﺲ ﺑﻪ ﻣﻌﲎ ‪‬ﺎﻥ ﺷﺪﻥ ﺍﺳﺖ » ﹶﻛ‪‬ﻨ ‪‬‬
‫ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﻨﻦ = ﹶﻛﻦ‪) ‬ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﻭ ﻛﻨﻮﻥ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﺪ ﻭ ﳏﻔﻮﻅ ﺩﺍﺷﱳ ﺍﺳﺖ » ﹶﻛﻦ‪ ‬ﺍﻟﺸ‪ ‬ﻰ َﺀ ﹶﻛﻨ‪‬ﹰﺎ ‪‬ﻭ ﻛﹸﻨ‪‬ﻮﻧﹰﺎ‪ :‬ﺳ ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ ﰱ ﻛِﻨ‪‬ﻪ ‪‬ﻭ ﻏﹶﻄﱠﺎ ‪‬ﻩ ‪‬ﻭ ﺍﹶﺧ‪‬ﻔﺎ ‪‬ﻩ« ِﻛﻦ‪) ‬ﺑﻪ ﻛﺴﺮ ﻛﺎﻑ(ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ‬
‫ﺩﺭ ﺁﻥ ﳏﻔﻮﻅ ﮔﺮﺩﺩ‪ ،‬ﲨﻊ ﺁﻥ ﺍﹶﻛِﻨ‪‬ﺔ ﻭ ﺍﹶﻛﹾﻨﺎﻥ« ﺍﺳﺖ‪.‬‬
‫ﺖ« ﳐﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﺑﺎ ﻟﺒﺎﺱ ﻳﺎ ﺑﺎ ﺧﺎﻧﻪ ﻭ‬
‫]ﻗﺼﺺ‪ .[٦٩:‬ﺧﺪﺍﻳﺖ ﻣﻰﺩﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺳﻴﻨﻪ ﻫﺎﺷﺎﻥ ﳐﻔﻰ ﻣﻰﺩﺍﺭﺩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ » ﹶﻛ‪‬ﻨ ‪‬ﻨ ‪‬‬
‫ﺖ« ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻧﻔﺲ ﻣﺴﺘﻮﺭ ﻣﻰﮔﺮﺩﺩ ]ﺑﻘﺮﻩ‪ .[٢٣٥:‬ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺴﺘﻮﺭ ﺩﺭ ﻧﻔﺲ ﺍﺳﺖ‪.‬‬
‫ﻏﲑ ﺁﻥ ﻣﺴﺘﻮﺭ ﮔﺮﺩﺩ ﻭ »ﺍﹶﻛ‪‬ﻨ ‪‬ﻨ ‪‬‬
‫* ]ﳓﻞ‪ .[٨١:‬ﺍﻛﻨﺎﻥ ﻏﺎﺭﻫﺎ ﻭ ﮔﻮﺩﺍﳍﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﻪ ﺁ‪‬ﺎ ﺍﺯ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﳏﻔﻮﻅ ﻣﺎﻧﺪﻩ ﻭ ‪‬ﺮﻩﻫﺎﻯ ﺩﻳﮕﺮ ﺍﺯ ﺁ‪‬ﺎ ﻣﻰﺑﺮﺩ‪.‬‬
‫* ]ﺍﻧﻌﺎﻡ‪ .[٢٥:‬ﺍﹶﻛﹶﻨ‪‬ﻪ ﲨﻊ ِﻛﻦ‪ ‬ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻇﺮﻑ ﻭ ﻏﻼﻑ ﻭ ﺁﻧﭽﻪ ﭼﻴﺰﻯ ﺩﺭ ﺁﻥ ﻣﺴﺘﻮﺭ ﻣﻰﺷﻮﺩ ﻳﻌﲎ ﺑﺮ ﻗﻠﻮﺏ ﺁ‪‬ﺎ ﭘﺮﺩﻩ ﻭ ﺳﺮﭘﻮﺷﻬﺎ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﺍﺯ ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻔﻬﻤﻨﺪ‪.‬‬
‫* ]ﺻﺎﻓﺎﺕ‪ .[٤٨-٤٩:‬ﻣ‪‬ﻜﹾﻨ‪‬ﻮﻥ ﺑﻪ ﻗﻮﻝ ﻃﱪﺳﻰ ﺑﻪ ﻣﻌﲎ ﳏﻔﻮﻅ ﺍﺯ ﻫﺮ ﺷﻰ ﺀ ﺍﺳﺖ‪ :‬ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ ‪‬ﺸﺖ ﺯﻧﺎﱏ ﺍﺳﺖ ﺳﻴﻤﲔ ﺗﻦ ﺩﺭﺷﺖ ﭼﺸﻢ ﮔﻮﺋﻰ ﲣﻢ ‪‬ﻔﺘﻪ ﻭ ﳏﻔﻮﻇﻨﺪ ﲣﻢ ﺗﺎ‬
‫ﺩﺭ ﺯﻳﺮ ﻣﺮﻍ ﺍﺳﺖ ﺳﻔﻴﺪ ﺑﺮﺍﻕ ﻭ ﺑﺎ ﺻﻔﺎ ﺍﺳﺖ ﺩﺭ ﻭﺻﻒ ﻏﻠﻤﺎﻥ ﻭ ﺧﺪﻣﺘﻜﺎﺭﺍﻥ ‪‬ﺸﱴ ﺁﻣﺪﻩ‪] :‬ﻃﻮﺭ‪ .[٢٤:‬ﮔﻮﺋﻰ ﻣﺮﻭﺍﺭﻳﺪ ﻣﺴﺘﻮﺭ ﻭ ‪‬ﻔﺘﻪﺍﻧﺪ ]ﻭﺍﻗﻌﺔ‪.[٢٢-٢٣:‬‬
‫* ]ﻭﺍﻗﻌﺔ‪ .[٧٧-٧٨:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺍﺯ ﺁﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ]ﺯﺧﺮﻑ‪.[٤:‬‬
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‫ﻛﻬﻒ = ﻏﺎﺭ ﻭﺳﻴﻊ‪ .‬ﻭ ﺍﮔﺮ ﻛﻮﭼﻚ ﺑﺎﺷﺪ ﺑﻪ ﺁﻥ ﻏﺎﺭ ﮔﻮﻳﻨﺪ ﻧﻪ ﻛﻬﻒ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﳎﻤﻊ ﺍﺳﺖ ﻭﱃ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﻏﺎﺭ ﮔﻔﺘﻪ ﺩﺭ ﻋﺒﺎﺭﺕ ﺻﺤﺎﺡ‪ ،‬ﻗﺎﻣﻮﺱ‪ ،‬ﻣﺼﺒﺎﺡ‬
‫ﻭ ﺍﻗﺮﺏ ﻗﻴﺪ »ﺍﳌﹶﻨ‪‬ﻘﹸﻮﺭ« ﺫﻛﺮ ﺷﺪﻩ ﻳﻌﲎ ﻏﺎﺭ ﻛﻨﺪﻩ ﺷﺪﻩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻛﻬﻒ ﻏﺎﺭ ﻃﺒﻴﻌﻰ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻔﻨﺪ‪.‬‬
‫ﺍﺻﺤﺎﺏ ﻛﻬﻒ‬
‫ﺩﺍﺳﺘﺎﻥ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺩﺭ ﻗﺮﺁﻥ ﻣﺎﺟﺮﺍﻯ ﭼﻨﺪ ﻧﻔﺮ ﺟﻮﺍﻥ ﻣﻮﺣﺪ ﺍﺳﺖ ﻛﻪ ﻧﻮﺭ ﺍﳝﺎﻥ ﺩﺭ ﻗﻠﺒﺸﺎﻥ ﺗﺎﺑﻴﺪﻩ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﻗﻮﻡ ﺑﺖ ﭘﺮﺳﺖ ﺧﻮﻳﺶ ﺑﲑﻭﻥ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﻏﺎﺭﻯ ﺑﻪ ﻓﻜﺮ ﻭ‬
‫ﺍﺳﺘﺮﺍﺣﺖ ﺩﺭﺍﺯ ﻛﺸﻴﺪﻧﺪ ﻭ ﻣﺪﺕ ﺳﻴﺼﺪ ﻭ ﻧﻪ ﺳﺎﻝ ﺧﻔﺘﻪ ﻭ ﺑﻌﺪ ﺑﻴﺪﺍﺭ ﺷﺪﻧﺪ ﺩﺭ ﺍﺛﺮ ﺍﺣﺴﺎﺱ ﮔﺮﺳﻨﮕﻰ ﻳﻜﻰ ﺭﺍ ﺑﻪ ﺷﻬﺮ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺗﺎ ﻃﻌﺎﻣﻰ ﺧﺮﻳﺪﻩ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺯ ﺧﻮﺍﺏ‬
‫ﮔﺮﺍﻥ ﺧﻮﻳﺶ ﺑﻪ ﺧﱪ ﺑﻮﺩﻧﺪ ﺑﻪ ﻓﺮﺳﺘﺎﺩﻩ ﮔﻔﺘﻨﺪ‪ :‬ﺑﻪ ﻣﺮﺩﻡ ﺷﻨﺎﺳﺎﺋﻰ ﻧﺪﻩ‪ ،‬ﺍﻭ ﭼﻮﻥ ﺑﻪ ﺷﻬﺮ ﺁﻣﺪ ﭘﻮﻝ ﺳﻴﺼﺪ ﺳﺎﻝ ﻗﺒﻞ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩ‪ ،‬ﺩﻛﺎﻧﺪﺍﺭ ﺍﺯ ﻭﻯ ﺧﻮﺍﺳﺖ ﺑﮕﻮﻳﺪ ﻛﻪ ﺁﻥ ﭘﻮﻝ ﺭﺍ‬
‫ﺍﺯ ﻛﺠﺎ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺑﺎﻻﺧﺮﻩ ﺧﻮﺍﺏ ﻃﻮﻻﱏ ﺁ‪‬ﺎ ﻫﻢ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﻫﻢ ﺑﻪ ﻣﺮﺩﻡ ﺭﻭﺷﻦ ﮔﺸﺖ‪ ،‬ﺳﭙﺲ ﺩﺭ ﳘﺎﻥ ﻏﺎﺭ ﻣﺮﺩﻧﺪ ﻭ ﺑﻪ ﻳﺎﺩ ﺁ‪‬ﺎ ﻣﺴﺠﺪﻯ ﺑﺎﻻﻯ ﻏﺎﺭﺷﺎﻥ ﺑﻨﺎ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ ﺍﺯ ﺁﻳﻪ ‪ ٩‬ﺗﺎ ‪ ٢٦‬ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﺍﻳﻨﻚ ﺍﻭﻝ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻣﻰﭘﺮﺩﺍﺯﱘ ﺳﭙﺲ ﺑﻪ ﻛﻠﻤﺎﺕ ﺩﻳﮕﺮﻯ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪:‬‬
‫‪ -١‬ﻗﺮﺁﻥ ﻛﺎﺭ ﻧﺪﺍﺭﺩ ﻛﻪ ﺍﺻﺤﺎﻑ ﻛﻬﻒ ﭼﻪ ﻧﺎﻡ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺩﺭ ﻛﺪﺍﻡ ﺷﻬﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﻏﺎﺭﺷﺎﻥ ﺩﺭ ﻛﺠﺎﺳﺖ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﺁﻥ ﻋﺼﺮ ﻛﺪﺍﻡ ﻛﺲ ﺑﻮﺩ‪ ،‬ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺩﺭ ﻛﺪﺍﻡ ﺗﺎﺭﻳﺦ ﺑﻪ ﻭﻗﻮﻉ‬
‫ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ ﻭ‪ ...‬ﺯﻳﺮﺍ ﺍﻳﻨﻬﺎ ﻣﻄﻤﺢ ﻧﻈﺮ ﺩﻳﻦ ﳕﻰﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ ﻋﻠﺖ ﻭﻗﻮﻉ ﺁﻥ ﻭ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻠﻪ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﻋﻠﺖ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺑﺪﺍﻥ ﻭﺳﻴﻠﻪ ﺁ‪‬ﺎ ﺭﺍ ﳒﺎﺕ ﺩﺍﺩ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺧﻮﺩﺷﺎﻥ ﻣﺪﺕ ﻃﻮﻻﱏ ﺧﻮﺍﺏ ﺭﺍ ﺑﺪﺍﻧﻨﺪ ]ﻛﻬﻒ‪ .[١٢:‬ﺳﭙﺲ ﺁ‪‬ﺎ ﺭﺍ ﺑﻴﺪﺍﺭ ﻛﺮﺩﱘ ﺗﺎ‬
‫ﺤﺰ‪‬ﺑ‪‬ﻴ‪‬ﻦ« ﺧﻮﺩ ﺧﻮﺍﺏ ﺭﻓﺘﮕﺎﻥ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﻣﺪﺕ ﺧﻮﺍﺏ ﺧﻮﻳﺶ ﻣﻨﺎﺯﻋﻪ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ‬
‫ﺭﻭﺷﻦ ﻛﻨﻴﻢ ﻛﺪﺍﱘ ﻳﻚ ﺍﺯ ﺩﻭ ﺩﺳﺘﻪ ﻣﺪﺕ ﺗﻮﻓﻘﺸﺎﻥ ﺭﺍ ﴰﺮﺩﻩ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶ ﹾﻟ ِ‬
‫]ﻛﻬﻒ‪ .[١٩:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﻣﻮﺣﺪ ﺩﺭﺑﺎﺭﻩ ﻣﻌﺎﺩ ﺗﺎﺭﻳﻜﻴﻬﺎﺋﻰ ﺩﺭ ﺩﻝ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻛﻪ ﻧﺘﻮﺍﻧﺴﺘﻪﺍﻧﺪ ﺩﺭﺳﺖ ﺑﺪﺍﻥ ﺟﻮﺍﺏ ﭘﻴﺪﺍ ﻛﻨﻨﺪ ﺍﻳﻦ ﺳﻮﺍﻝ ﺩﺭ ﻣﺎﺑﲔ ﺧﻮﺩ ﻭ‬
‫ﺑﺎﻻﺧﺮﻩ ﺭﻭﺷﻦ ﺷﺪﻥ ﺍﻳﻨﻜﻪ ﺳﻴﺼﺪ ﻭ ﻧﻪ ﺳﺎﻝ ﺧﻔﺘﻪ ﻭ ﺑﻌﺪ ﺑﻴﺪﺍﺭ ﮔﺸﺘﻪﺍﻧﺪ ﻋﻘﺪﻩ ﺩﻟﺸﺎﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺧﻔﱳ ﺳﻴﺼﺪ ﺳﺎﻝ ﻭ ﺑﻴﺪﺍﺭ ﺷﺪﻥ ﻓﻘﻂ ﺑﺮﺍﻯ »ﺍﹶﺣ‪‬ﺼﻰ ﻟِﻤﺎ‬
‫ﻟﹶﺒِﺜﹸﻮﺍ« ﺑﻮﺩﻥ ﺑﻌﻴﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ .‬ﻋﻠﺖ ﺩﻳﮕﺮ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﻫﻞ ﺁﻥ ﺯﻣﺎﻥ ﺑﻪ ﻣﻌﺎﺩ ﺍﻋﺘﻘﺎﺩ ﭘﻴﺪﺍ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺁﻥ ﻧﺰﺍﻋﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ]ﻛﻬﻒ‪ .[٢١:‬ﺍﺯ ﺍﻳﻦ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻫﻞ‬
‫ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺍﻣﺮ ﻣﻌﺎﺩ ﻧﺰﺍﻉ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﻳﻦ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﺑﻪ ﺛﺒﻮﺕ ﻣﻌﺎﺩ ﻛﻤﻜﻰ ﻛﻨﺪ‪.‬‬
‫‪ -٣‬ﺧﻼﺻﻪ ﻣﺎﺟﺮﺍ ﺩﺭ ﺍﻳﻦ ﺳﻪ ﺁﻳﻪ ﺍﺳﺖ ]ﻛﻬﻒ‪.[١٠-١٢:‬‬
‫ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﺗﺮﺱ ﻗﻮﻡ ﺧﻮﻳﺶ ﻭ ﺍﺯ ﺗﺮﺱ ﺣﻜﻮﻣﺖ ﺑﻪ ﻏﺎﺭ ﭘﻨﺎﻩ ﺑﺮﺩﻩ ﻭ ﺍﺯ ﺧﺪﺍ ﻣﺪﺩ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺧﻮﺍﺏ ﻭ ﰉ ﺧﱪﻯ ﳏﻀﻰ ﻓﺮﻭ ﺑﺮﺩﻩ ﺗﺎ ﺭﺍﺣﺖ ﺷﻮﻧﺪ‬
‫ﻭ ﳒﺎﺕ ﻳﺎﺑﻨﺪ ﻭ ﺳﭙﺲ ﺑﻴﺪﺍﺭﺷﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺍﻳﻨﻚ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫]ﻛﻬﻒ‪.[١٣-١٤:‬‬
‫ﺁ‪‬ﺎ ﺟﻮﺍﻧﺎﱏ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﻫﺪﺍﻳﺘﺸﺎﻥ ﺍﻓﺰﻭﺩ‪ ،‬ﺍﺯ ﲨﻠﻪ »ﺭ‪‬ﺑ‪‬ﻄﹾﻨﺎ ﻋ‪‬ﻠﻰ ﻗﹸ ﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ِﺍ ﹾﺫ ﻗﺎﻣ‪‬ﻮﺍ ﻓﹶﻘﺎﻟﹸﻮﺍ‪ «...‬ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﭘﻴﺶ ﺣﻜﻤﺮﺍﻥ ﺑﺮﺧﺎﺳﺘﻪ‬
‫ﻭ ﰉﭘﺮﻭﺍ ﺍﻇﻬﺎﺭ ﻋﻘﻴﺪﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﺍﻃﻤﻴﻨﺎﱏ ﺑﻮﺩﻩ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺩﻟﺸﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﻭ ﺍﺯ ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﺯ ﺧﻮﺍﺹ ﭘﺎﺩﺷﺎﻩ ﻭ ﻧﺰﺩﻳﻜﺎﻥ ﺍﻭ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫]ﻛﻬﻒ‪ .[١٥-١٦:‬ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﻪ ﮔﻔﺘﮕﻮ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﲣﻄﺌﻪ ﻛﺮﺩﻩﺍﻧﺪ ﻭ »ﺍ ‪‬ﻋ ‪‬ﺘﺰ‪‬ﻟﹾﺘ‪‬ﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ« ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺣﺴﺎﺏ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﻗﻮﻡ ﺟﺪﺍ ﮐﺮﺩﻩ‬
‫ﻒ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻮﺭﺩ ‪‬ﺪﻳﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﻗﺮﺍﺭ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺑﻪ ﻏﺎﺭﻯ ﭘﻨﺎﻩ ﺑﺮﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﳐﻔﻰ‬
‫ﻭ ﻗﻴﺎﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﻋﻠﻴﻪ ﺁ‪‬ﺎ ﺍﻋﻼﻡ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﺯ » ﹶﻓﺄﹾﺅﻭ ﹾﺍ ﺍِﻟﹶﻰ ﺍ ﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫ﮔﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﻛﻬﻒ ﻣﻌﺮﻓﻪ ﺑﻼﻡ ﺍﺳﺖ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻓﺮﺍﺭ ﻏﺎﺭﻯ ﺭﺍ ﻛﻪ ﻣﻌﺮﻭﻓﺸﺎﻥ ﺑﻮﺩ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬
‫‪] -٥‬ﻛﻬﻒ‪.[١٧-١٨:‬‬
‫ﻳﻌﲎ‪ :‬ﻣﻰﺑﻴﲎ ﻛﻪ ﺁﻓﺘﺎﺏ ﺩﺭ ﻭﻗﺖ ﻃﻠﻮﻉ ﺍﺯ ﻏﺎﺭﺷﺎﻥ ﺑﻪ ﻃﺮﻑ ﺭﺍﺳﺖ ﻣﻴﻞ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻫﻨﮕﺎﻡ ﻏﺮﻭﺏ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﻃﺮﻑ ﭼﺐ ﻣﺎﻳﻞ ﻣﻰﺷﻮﺩ )ﺁﻓﺘﺎﺏ ﺑﻪ ﺁ‪‬ﺎ ﳕﻰﺗﺎﺑﻴﺪ ﻭﱃ ﻧﻮﺭﺵ ﺑﻪ‬
‫ﺑﺪﻥ ﺁ‪‬ﺎ ﻣﻰﺭﺳﻴﺪ( ﻭ ﺁ‪‬ﺎ ﺩﺭ ﻏﺎﺭ ﺩﺭ ﻓﺮﺍﺧﻨﺎﻯ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺍﺯ ﺁﻳﺎﺕ ﺧﺪﺍ ﺑﻮﺩ )ﻛﻪ ﺍﮔﺮ ﺁﻓﺘﺎﺏ ﺑﺮ ﺑﺪﻧﺸﺎﻥ ﻣﻰﺗﺎﺑﻴﺪ ﻭ ﻳﺎ ﺩﺭ ﻓﺮﺍﺧﻨﺎﻯ ﻧﺒﻮﺩﻧﺪ ﺩﺭ ﺁﻥ ﻭﺿﻊ ﺑﺎﻗﻰ ﳕﻰﻣﺎﻧﺪﻧﺪ(‪.‬‬
‫ﺁ‪‬ﺎ ﺭﺍ ﺑﻴﺪﺍﺭ ﭘﻨﺪﺍﺷﱴ ﻭﱃ ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺪﻧﺸﺎﻥ ﺭﺍ ﺑﻪ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﺪﱘ ﻭ ﺳﮕﺸﺎﻥ ﺑﺎﺯﻭﻫﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺁﺳﺘﺎﻧﻪ )ﻏﺎﺭ( ﮔﺸﻮﺩﻩ ﺑﻮﺩ ﺍﮔﺮ ﺑﺮ ﺁ‪‬ﺎ ﻣﺸﺮﻑ‬
‫ﻣﻰﺷﺪﻯ ﻓﺮﺍﺭ ﻣﻰﻛﺮﺩﻯ ﻭ ﺳﺮﺍﭘﺎﻳﺖ ﭘﺮ ﺍﺯ ﺗﺮﺱ ﻣﻰﺷﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪:‬‬
‫ﻼ ﺁﻓﺘﺎﺏ ﳕﻰﺩﻳﺪ‪.‬‬
‫ﺍﻭ ﹰﻻ‪ :‬ﻛﻬﻒ ﺭﻭ ﺑﻪ ﺟﻨﻮﺏ ﺑﻮﺩﻩ ﻭ ﺍﮔﺮ ﺭﻭ ﺑﻪ ﺷﺮﻕ ﻳﺎ ﺭﻭ ﺑﻪ ﻏﺮﺏ ﺑﻮﺩ ﺁﻓﺘﺎﺏ ﻭﻗﺖ ﻃﻠﻮﻉ ﻭ ﻏﺮﻭﺏ ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﺩﺭﻭﻥ ﺁﻥ ﻣﻰﺗﺎﻓﺖ ﻭ ﺍﮔﺮ ﺭﻭ ﺑﻪ ﴰﺎﻝ ﺑﻮﺩ ﺍﺻ ﹰ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻇﺎﻫﺮﹰﺍ ﭼﺸﻤﻬﺎﻳﺸﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺑﻮﺩﻛﻪ ﺷﺨﺺ ﺍﺯ ﺩﻳﺪﻥ ﺁ‪‬ﺎ ﺗﺼﻮﺭ ﻣﻰﻛﺮﺩ ﺑﻴﺪﺍﺭﻧﺪ ﻭ ﻳﺎ ﭘﻠﻚ ﻣﻰﺯﻧﻨﺪ ﻭ ﺩﺳﺖ ﻭ ﭘﺎﻳﺸﺎﻥ ﺭﺍ ﻃﻮﺭﻯ ﺣﺮﻛﺖ ﻣﻰﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺑﻴﻨﻨﺪﻩ ﺧﻴـﺎﻝ‬
‫ﻣﻰﻛﺮﺩ ﺑﻴﺪﺍﺭﻧﺪ ﻭﱃ ﺁ‪‬ﺎ ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ ﺑﻪ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﻣﻰﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺑﺪﻥ ﺟﻬﺖ ﺍﺯ ﭘﻮﺳﻴﺪﻥ ﻣﺼﻮﻥ ﻣﻰﮔﺸﺘﻨﺪ ﻭ ﺍﮔﺮ ﻳﻜﻄﺮﻑ ﺑﺪﻧﺸﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺯﻣﲔ ﺑﻮﺩ ﺣﺘﻤﺎ ﻣﻰﭘﻮﺳﻴﺪ‪.‬‬
‫ﺭﺍﺑﻌ ﹰﺎ‪ :‬ﺳﮕﺸﺎﻥ ﺑﺎﺯﻭﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﻏﺎﺭ ﮔﺸﻮﺩﻩ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻣﺪ ﻛﻪ ﺳﮕﺸﺎﻥ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ ﺑﻪ ﺧﻮﺍﺏ ﺭﻓﺘﻪ ﺑﻮﺩ ﻭ ﺩﺭ ﻃﻮﻝ ﺁﻥ ﻣﺪﺕ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﻏﺎﺭ ﺑـﻮﺩ‪.‬‬
‫ﻃﱪﺳﻰ ﺍﺯ ﺣﺴﻦ ﻣﻔﺴﺮﻧﻘﻞ ﻛﺮﺩﻩﻛﻪ ﺳﮓ ‪ ٣٠٩‬ﺳﺎﻝ ﺑﺪﻭﻥ ﻃﻌﺎﻡ ﻭ ﺷﺮﺍﺏ ﰉ ﺁﻧﻜﻪ ﺑﭙﺎﺧﻴﺰﺩ ﻳﺎ ﲞﻮﺍﺑﺪ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﻏﺎﺭ ﻣﺎﻧﺪ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﺳﻪ ﻗﺴﻤﺖ ﺍﻭﻝ ﺭﺍ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁﻳﻪ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻭﱃ ﺍﻳﻨﻜﻪ ﺳﮓ ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ ﳔﻮﺍﺑﻴﺪ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﺍﺳﺖ ‪.‬‬
‫ﻣﻜﺮﺭ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﭘﺎﺩﺷﺎﻩ ﺑﺖ ﭘﺮﺳﺖ ﺩﺭ ﺗﻌﻘﻴﺐ ﺁ‪‬ﺎ ﺑﲑﻭﻥ ﺷﺪ ﻭ ﺩﻳﺪ ﺩﺭ ﻏﺎﺭ ﺧﺘﻔﻪﺍﻧﺪ ﻭ ﮔﻔﺖ ﺩﺭﺏ ﻏﺎﺭ ﺭﺍ ﻣﺴﺪﻭﺩ ﻛﻨﻨﺪ ﺗﺎ ﻏﺎﺭ ﻗﱪﺷﺎﻥ ﮔﺮﺩﺩ ﻭﱃ ﺍﺯ ﺁﻳﻪ ﺑﻪ ﻧﻈـﺮ‬
‫ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﰉ ﺍﺳﺎﺱ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻭﺟﻬﻰ ﺑﺮ ﺑﻮﺩﻥ ﺳﮓ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﻧﺒﻮﺩ ﻭﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﮓ ﳘﺎﻧﻄﻮﺭ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﺑﻮﺩﻩ ﻭ ﺧﺪﺍﻭﻧﺪﻧﮕﺬﺍﺷﺘﻪ ﺩﺭ ﻃﻮﻝ ﺁﻥ ﻣﺪﺕ‬
‫ﺖ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺩﺭ ﳏﻠﻰ ﺍﺯ ﻏﺎﺭ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺑﺎﻻ ﺷﺪﻥ ﻭ ﻣﺸﺮﻑ ﺷﺪﻥ ﺩﺍﺷﺘﻪ‪ ،‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻭﺿﻊ ﺧﻔﺘﺸﺎﻥ ﻭ ﺷﺎﻳﺪ ﺑﻠﻨﺪ‬
‫ﻛﺴﻰ ﺑﻪ ﺁﳒﺎ ﺭﺍﻩ ﻳﺎﺑﺪ ﻭ ﺍﺯ ﲨﻠﻪ »ﹶﻟﻮِﺍﻃﱠ ﹶﻠ ‪‬ﻌ ‪‬‬
‫ﺷﺪﻥ ﻣﻮﻫﺎ ﻭ ﻧﺎﺧﻨﻬﺎﻳﺸﺎﻥ ﻣﻮﺣﺶ ﺑﻮﺩ ﻛﻪ ﺑﻴﻨﻨﺪﻩ ﺭﺍ ﭘﺮ ﺍﺯ ﺭﻋﺐ ﻣﻰﻛﺮﺩ ﻭ ﺷﺎﻳﺪ ﺁﻥ ﻳﻜﻰ ﺍﺯ ﻋﻠﻞ ﺩﻭﺭ ﺑﻮﺩﻥ ﻣﺮﺩﻡ ﺍﺯ ﺁ‪‬ﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺍﻋﺘﻨﺎ ﺑﻪ ﺳﮕﺸﺎﻥ ﺟﺎﻯ ﺩﻗﺖ ﺍﺳﺖ ﻛﻪ ﭼﻬﺎﺭﺑﺎﺭ ﺩﺭ ﺿﻤﻦ ﺁﻳﺎﺕ ﻧﻘﻞ ﺷﺪﻩ ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺳﮓ ﻫﻢ ﺑﺎ ﺁ‪‬ﺎ ﺩﺭ ﺁﳕﺪﺕ ﺑﻮﺩﻩ ﻭ ﻣﺎﻧﻨﺪ ﺁ‪‬ﺎ ﺧﻮﺍﺑﺶ ﺍﺯ‬
‫ﺧﻮﺍﺭﻕ ﻋﺎﺩﺕ ﺑﻮﺩ؟!‬
‫ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﻭﺟﻪ ﺍﻭﻝ ﻣﻌﺘﱪ ﺍﺳﺖ ﻭ ﺳﮓ ﻳﻜﻰ ﺍﺯ ﻣﺎﻧﺪﮔﺎﻥ ﻭ ﺧﻮﺍﺏ ﺭﻓﺘﮕﺎﻥ ﺩﺭ ﺁﻥ ﻣﺪﺕ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﻪ ﺯﻳﺮ ﻣﻄﻠﺐ ﺭﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ]ﻛﻬﻒ‪ .[٢١:‬ﺍﻳﻦ ﺁﻳﻪ ﺗﻘﺮﻳﺒﹰﺎ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺳﮓ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﻣﺪﺕ ﻣﺎﻧﻨﺪ ﺁ‪‬ﺎ ﺑﻪ ﺧﻮﺍﺏ ﺭﻓﺘﻪ ﻭ ﻣﺎﻧﺪﻩ ﺑﻮﺩ ﻭﺍﮔﺮ ﭼﻨﺪﺭﻭﺯﻯ ﺩﻡ‬
‫ﻏﺎﺭ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﻮﺩ ﺩﻳﮕﺮ ﻟﺰﻭﻣﻰ ﻧﺪﺍﺷﺖ ﻛﻪ ﻣﺼﺮﺍﻧﻪ ﺩﺭ ﺭﺩﻳﻒ ﺁ‪‬ﺎ ﻗﺮﺍﺭ ﮔﲑﺩ‪.‬‬
‫‪] -٦‬ﻛﻬﻒ‪ .[١٩-٢٠:‬ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪:‬‬
‫ﺍﻭ ﹰﻻ‪ :‬ﻋﻠﺖ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﺁ‪‬ﺎ ﻳﻜﻰ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺪﺍﻧﻨﺪ ﻣﺪﺕ ﺧﻮﺍﺑﺸﺎﻥ ﭼﻘﺪﺭ ﺑﻮﺩﻩ؟ ﺩﺭ ﺑﻨﺪ»‪«٢‬ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺻﺤﺒﺖ ﺷﺪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻘﺪﺍﺭﻯ ﭘﺲ ﺍﺯ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺑﻪ ﻏﺎﺭ ﺭﺳﻴﺪﻩ ﻭ ﻭﻗﺖ ﻋﺼﺮ ﺑﻴﺪﺍﺭ ﺷﺪﻩﺍﻧﺪ ﻟﺬﺍ ﻓﻜﺮ ﻛﺮﺩﻩﺍﻧﺪ ﺍﮔﺮ ﻳﻜﺸﺐ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ ﭘﺲ ﻳﻜﺮﻭﺯ ﺧﻔﺘﻪﺍﻧﺪ ﻭ ﺍﮔﺮ ﻳﻚ ﺷﺐ‬
‫ﻧﮕﺬﺷﺘﻪ ﭘﺲ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺭﻭﺯ ﺭﺍ ﻛﻪ ﻓﺎﺻﻠﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﺮ ﻭ ﻋﺼﺮ ﺑﺎﺷﺪ ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻃﻮﻝ ﻣﺪﺕ ﺧﻮﺍﺏ ﺭﺍ ﺍﺑﺘﺪﺍ ﺍﺻﻼ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﺯﻳﺮﺍ ﺯﻣﺎﻥ ﺩﺭ ﺧﻮﺍﺏ ﳏﺴﻮﺱ ﻧﻴﺴﺖ ﻭ ﻓﻜﺮ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺷﻬﺮ ﳘﺎﻥ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﳘﺎﻥ‪ ،‬ﻭ ﻣﺮﺩﻡ ﳘﺎﻧﻨﺪ ﻟﺬﺍ ﺑﻔﺮﺳﺘﺎﺩﻩ ﻛﻪ ﺑﺮﺍﻯ‬
‫ﻃﻌﺎﻡ ﻣﻰﺭﻓﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﻮﺩﺵ ﺭﺍ ﻧﺎﺷﻨﺎﺱ ﻛﻨﺪ ﻭ ﻣﻜﺎﻥ ﻭ ﺟﺮﻳﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻛﺴﻰ ﺭﻭﺷﻦ ﻧﻜﻨﺪ ﻛﻪ ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﻳﺎ ﺳﻨﮕﺴﺎﺭﺷﺎﻥ ﻣﻰﻛﻨﻨﺪ ﻭ ﻳﺎ ﺑﻪ ﺑﺖ ﭘﺮﺳﱴ ﻣﻰﻛﺸﺎﻧﻨﺪ‪ .‬ﻏﺎﻓﻞ‬
‫ﺍﺯ ﺍﻳﻨﻜﻪ‪ :‬ﺁﻥ ﺳﺒﻮ ﺑﺸﻜﺴﺖ ﻭ ﺁﻥ ﭘﻴﻤﺎﻧﻪ ﺭﳜﺖ‪.‬‬
‫‪] -٧‬ﻛﻬﻒ‪.[٢١:‬‬
‫ﻳﻌﲎ‪ :‬ﺍﻫﻞ ﺷﻬﺮ ﺭﺍ ﺑﺮ ﺟﺮﻳﺎﻥ ﺁ‪‬ﺎ ﻭﺍﻗﻒ ﻛﺮﺩﱘ ﺗﺎ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻭﻋﺪﻩ ﺧﺪﺍ ﺣﻖ ﻭ ﺁﺧﺮﺕ ﺣﺘﻤﻰ ﺍﺳﺖ ﺍﻳﻦ ﻣﺎﺟﺮﻯ ﺁﻧﻮﻗﺖ ﺑﻮﺩ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﻛﺎﺭ ﻣﻌﺎﺩ ﺑﺎ ﻫﻢ ﻣﻨﺎﺯﻋﻪ ﻣﻰﻛﺮﺩﻧﺪ‪،‬‬
‫ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺑﻨﺎﱙ ﺑﺮ ﺁ‪‬ﺎ ﺑﺴﺎﺯﻳﺪ ﻭﱃ ﺁ‪‬ﺎﻛﻪ ﺍﻛﺜﺮﻳﺖ ﺩﺍﺷﺘﻪ ﻭ ﻏﺎﻟﺐ ﺑﺮ ﺍﻣﺮ ﺑﻮﺩﻧﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺑﺮ ﺁ‪‬ﺎ ﻣﺴﺠﺪﻯ ﺑﻨﺎ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬
‫ﺑﻪ ﺭﻭﺷﲎ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ‪ :‬ﭼﻮﻥ ﻳﻜﻰ ﺍﺯ ﺁ‪‬ﺎ ﺑﺎ ﭘﻮﻝ ﻣﻮﺟﻮﺩ ﺑﺮﺍﻯ ﻃﻌﺎﻡ ﺧﺮﻳﺪﻥ ﺁﻣﺪﻩ ﻗﻀﻴﻪ ﻛﺸﻒ ﺷﺪﻩ ﻭﻣﺮﺩﻡ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﺍﻳﻨﻬﺎ ﭼﻨﺪ ﻗﺮﻥ ﭘﻴﺶ ﺧﻔﺘﻪ ﻭ ﺑﻴﺪﺍﺭ ﺷﺪﻩﺍﻧﺪ‬
‫ﻟﺬﺍ ﺑﻪ ﺑﺎﺏ ﻛﻬﻒ ﲨﻊ ﺷﺪﻩ ﻭ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺩﻳﺪﺍﺭ ﻛﻨﻨﺪ ﻭﱃ ﺁ‪‬ﺎ ﭘﺲ ﺍﺯ ﺩﺍﻧﺴﱳ ﺍﻳﻨﻜﻪ ﺻﺪﻫﺎ ﺳﺎﻝ ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻓﻌﻼ ﻋﻼﺋﻢ ﻋﻮﺽ ﺷﺪﻩ ﻧﻪ ﺁﻥ ﻣﺮﺩﻡ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻭ ﻧﻪ‬
‫ﺁﻥ ﭘﺎﺩﺷﺎﻩ ﻭ ﻧﻪ ﺁﻥ ﺷﺮﻙ ﺑﻠﻜﻪ ﻓﻌﻼ ﺍﻛﺜﺮﻳﺖ ﺩﺭ ﺩﻳﻦ ﺁ‪‬ﺎ ﻫﺴﺘﻨﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﭼﻨﺪﺳﺎﻋﺖ ﺑﻴﺶ ﺯﻧﺪﻩ ﳕﺎﻧﺪﻩ ﻭﳘﮕﻰ ﻣﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻫﻞ ﺷﻬﺮ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺁ‪‬ﺎ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩ ﻋﺪﻩﺍﻯ ﻛﻪ ﭼﻴﺰﻯ ﺩﺳﺘﮕﲑﺷﺎﻥ ﻧﺸﺪﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺑﻨﺎﱙ ﺑﺮ ﻗﱪ ﺁ‪‬ﺎ ﺑﺴﺎﺯﻳﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﻪ ﺣﺎﻝ ﺁ‪‬ﺎ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ ﻭﱃ ﺍﻛﺜﺮﻳﺖ ﻛﻪ ﺍﺯ‬
‫ﺁﻥ ‪‬ﺮﻩ ﺑﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺣﻠﻰ ﺑﺮ ﺗﻨﺎﺯﻉ ﻣﻌﺎﺩ ﺩﺍﻧﺴﺘﻪ ﻭﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺑﻴﺎﺩ ﺟﺮﻳﺎﻥ ﺁ‪‬ﺎ ﻣﺴﺠﺪﻯ ﺑﻨﺎ ‪‬ﻴﻢ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﺧﺪﺍ ﻳﺎﺩ ﺷﻮﺩ‪.‬‬
‫‪] -٨‬ﻛﻬﻒ‪.[٢٢:‬‬
‫ﺁﻳﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﺧﺘﻼﻑ ﺩﺭ ﻋﺪﺩ ﺁ‪‬ﺎ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺳﻪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﭼﻬﺎﺭﻣﻰ ﺳﮕﺸﺎﻥ ﺑﻮﺩ‪ ،‬ﺑﻌﻀﻰ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﭘﻨﺞ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﺷﺸﻤﻰ ﺳﮕﺸﺎﻥ ﺑﻮﺩ ﺍﻳﻦ ﻫﺮ ﺩﻭ‬
‫ﻗﻮﻝ ﺭﺟﻢ ﺑﻐﻴﺐ ﻭ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﺍﺳﺖ ﻭ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪:‬ﻫﻔﺖ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻫﺸﺘﻤﻰ ﺳﮕﺸﺎﻥ ﺑﻮﺩ ﺑﮕﻮ ﺧﺪﺍﱘ ﺑﻌﺪﺩ ﺁ‪‬ﺎ ﺩﺍﻧﺎﺗﺮ ﺍﺳﺖ ﻭ ﳕﻰﺩﺍﻧﺪ ﺁﻧﺮﺍ ﻣﮕﺮ ﺍﻧﺪﻛﻰ ﺍﺯ ﻣﺮﺩﻡ‪.‬‬
 ‫ﺐ« ﻭ ﺑﺎ ﺍﻳﻦ ﲨﻠﻪ ﺁﻥ ﺩﻭ ﺭﺍ ﺭﺩ ﻛﺮﺩﻩ ﺑﻌﺪ ﻫﻔﺖ ﺑﻮﺩﻥ ﺭﺍ ﺫﻛﺮ‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺁ‪‬ﺎ ﻫﻔﺖ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ ﺯﻳﺮﺍ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺳﻪ ﻧﻔﺮ ﺑﻮﺩﻥ ﻭ ﭘﻨﺞ ﻧﻔﺮ ﺑﻮﺩﻥ ﻓﺮﻣﻮﺩﻩ»ﺭ‪‬ﺟ‪‬ﻤ ﹰﺎ ﺑِﺎﻟ ‪‬ﻐ‪‬ﻴ ‪‬‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺴﺔﹲ ﺳﺎ ِﺩ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ﹾﻠ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ« ﻭ ﺍﻭ ﻧﻴﺎﻣﺪﻩ ﻭﱃ ﺩﺭ » ‪‬ﺳ ‪‬ﺒ ‪‬ﻌﺔﹲ ‪‬ﻭ ﺛﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ﹾﻠ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ« ﻭ ﺍﻭ ﺫﻛﺮ ﺷﺪﻩ ﻳﻌﲎ ﻋﻄﻒ ﻫﺸﺘﻤﻰ ﺑﺮ ﻫﻔﺖ ﺣﺘﻤﻰ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺩﺭ ﺩﻭ ﲨﻠﻪ »ﺛﹶﻼﹶﺛﻪ‪ ‬ﺭﺍِﺑ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ﹾﻠ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ« ﻭ » ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺩﺭ ﻛﺸﺎﻑ ﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﺑﮕﻮﱙ‪ :‬ﺍﻳﻦ ﭼﻪ »ﻭﺍﻭ«ﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﲨﻠﻪ ﺳﻮﻡ ﺩﺍﺧﻞ ﺷﺪﻩ ﻭ ﺑﺮ ﺍﻭﱃ ﻭ ﺩﻭﻣﻰ ﺩﺍﺧﻞ ﻧﺸﺪﻩ؟‬
‫ﮔﻮﱘ‪ :‬ﺁﻥ ﳘﺎﻥ ﻭﺍﻭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺍﺧﻞ ﻣﻰﺷﻮﺩ ﺑﻪ ﲨﻠﻪ ﺍﻳﻜﻪ ﺻﻔﺖ ﻧﻜﺮﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺍﺧﻞ ﻣﻰﺷﻮﺩ ﺑﻪ ﺣﺎﻟﻴﻜﻪ ﺍﺯ ﻣﻌﺮﻓﻪ ﺣﺎﻝ ﺍﺳﺖ ﺩﺭ ﻣﺜﻞ »ﺟﺎ َﺀ ﱏ ‪‬ﺭ ‪‬ﺟﻞﹲ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﺁ ‪‬ﺧﺮ‪ «‬ﻭ‬
‫ﺕ ِﺑ ِﺰ‪‬ﻳ ِﺪ ‪‬ﻭ ﰱ ‪‬ﻳ ِﺪ ِﻩ ‪‬ﺳ ‪‬ﻴﻒ‪ «‬ﻭ ﺍﺯﳘﺎﻥ ﺍﺳﺖ ﺁﻳﻪ » ‪‬ﻭ ﻣﺎ ﺍﹶﻫ‪ ‬ﻠﹶﻜﹾﻨﺎ ِﻣ ‪‬ﻦ ﹶﻗﺮ‪‬ﻳ ٍﺔ ﺍِﻻ ‪‬ﻭ ﻟﹶﻬﺎ ﻛِﺘﺎﺏ‪ ‬ﻣ‪‬ﻌ‪‬ﻠ ‪‬ﻮﻡ‪.«‬‬
‫» ‪‬ﻣ ‪‬ﺮ ‪‬ﺭ ‪‬‬
‫ﻓﺎﺋﺪﻩ ﺍﻳﻦ ﻭﺍﻭ ﺗﺄﻛﻴﺪ ﻟﺼﻮﻕ ﺻﻔﺖ ﲟﻮﺻﻮﻑ ﻭ ﺩﺍﻝ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺍﺗﺼﺎﻑ ﺍﻣﺮﻯ ﺛﺎﺑﺖ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﻳﻦ ﻭﺍﻭ ﺍﻋﻼﻡ ﻣﻰﻛﻨﺪ ﻛﻪ ﺻﺎﺣﺒﺎﻥ ﻗﻮﻝ ﺍﺧﲑ ﺁﻥ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻧﻔﺲ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﺮﺟﻮﻡ ﺑﻪ ﻇﻦ ﻧﻴﺴﺘﻨﺪ‪ ...‬ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﮔﻔﺘﻪ‪ :‬ﭼﻮﻥ ﻭﺍﻭ ﮔﻔﺘﻪ ﺷﺪ‬
‫ﻋﺪﺩ ﲤﺎﻡ ﺷﺪ ﻭ ﴰﺮﺩﻧﻴﻜﻪ ﻗﺎﺑﻞ ﺍﻋﺘﻨﺎ ﺑﺎﺷﺪ ﳕﺎﻧﺪ ﻭ ﺛﺎﺑﺖ ﮔﺮﺩﻳﺪ ﻛﻪ ﺁ‪‬ﺎ ﻫﻔﺖ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻭ ﻫﺸﺘﻤﻰ ﺳﮕﺸﺎﻥ ﺑﻮﺩ ﺣﺘﻤﻰ ﻭ ﺛﺎﺑﺖ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫‪] -٩‬ﻛﻬﻒ‪.[٢٥-٢٦:‬‬
‫ﺻﺮﺍﺣﺖ ﺁﻳﻪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺪﺕ ﺧﻮﺍﺑﺸﺎﻥ ‪ ٣٠٩‬ﺳﺎﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﻗﻤﺮﻯ ﻭ ﴰﺴﻰ ﺑﻮﺩﻥ ﺣﺴﺎﺏ ﺁﻥ ﻭ ﺭﻭﺍﻳﱴ ﻛﻪ ﺍﺯﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ »ﺗﺴﻤﻊ«‬
‫ﻣﺸﺮﻭﺣﺎ ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪.‬‬
‫ﺯﻣﺎﻥ ﻭﺍﻗﻌﻪ‬
‫ﺗﻘﺮﻳﺒﺎ ﻳﻘﻴﲎ ﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻥ ﻭﺍﻗﻌﻪ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺩﺭ ﻓﺎﺻﻠﻪ ﺑﻌﺪ ﺍﺯ ﻣﻴﻼﺩ ﻣﺴﻴﺢ ﻭ ﻗﺒﻞ ﺍﺯ ﺑﻌﺜﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻮﺩ ﭘﺎﺩﺷﺎﻫﻴﻜﻪ ﺍﺯ ﺗﺮﺱ ﺍﻭ ﺑﻪ ﻏﺎﺭ ﭘﻨﺎﻩ‬
‫ﺑﺮﺩﻧﺪ ﺩﻗﻴﺎﻧﻮﺱ ﻳﺎﺫﻭﻗﻴﻮﺱﻳﺎ ﺩﺳﻴﻮﺱ ﻧﺎﻡ ﺩﺍﺷﺘﻪ ﻛﻪ ﺍﺯ ‪ ٢٤٩‬ﺗﺎ ‪ ٢٥١‬ﻣﻴﻼﺩﻯ ﺳﻠﻄﻨﺖ ﺩﺍﺷﺘﻪ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﭘﺎﺩﺷﺎﻫﻰ ﺑﺎ ﺗﺪﺑﲑ ﺑﻮﺩﻩ ﺑﺎ ﻧﺼﺎﺭﻯ ﺑﺪﺭﻓﺘﺎﺭﻯ ﻣﻰﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﻬﻒ ﺩﺭ ﻛﺠﺎ ﺑﻮﺩﻩ؟‬
‫ﻗﻮﻝ ﻣﺸﻬﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻏﺎﺭ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺩﺭ ﻧﺰﺩﻳﻜﻰ ﺷﻬﺮ ﺍﻓﺴﻮﺱ ﻭﺍﻗﻊ ﺍﺳﺖ‪.‬‬
‫ﺍﻓﺴﻮﺱ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﮔﻔﺘﻪ‪ :‬ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﻣﻌﺮﻭﻑ ﺁﺳﻴﺎﻯ ﺻﻐﲑ ﺑﻮﺩ ﻗﺮﻳﺐ ﺑﻪ ﺩﻫﻨﻪ ﺭﻭﺩ ﻛﺎﻳﺴﺘﺮ ﺗﻘﺮﻳﺒﺎ ﺩﺭ ‪ ٤٠‬ﻣﻴﻠﻰ ﺟﻨﻮﺏ ﺷﺮﻗﻰ ﺍﺯﻣﲑ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﺷﻬﺮﻯ ﺍﺳﺖ ﺧﺮﺍﺑﻪ ﻭ ﻗﺪﳝﻰ ﻭﺍﻗﻊ ﺩﺭ ﳑﻠﻜﺖ ﺗﺮﻛﻴﻪ ﺩﺭ ‪ ٧٣‬ﻛﻴﻠﻮﻣﺘﺮﻯ ﺷﻬﺮ ﺍﺯﻣﲑ ﻭ ﻏﺎﺭ ﺩﺭ ﻣﺴﺎﻓﺖ ﻳﻚ ﻛﻴﻠﻮﻣﺘﺮﻯ ﺁﻥ ﺩﺭ ﻛﻮﻫﻰ ﺑﻨﺎﻡ »ﻳﻨـﺎﻳﺮﺩﺍﻍ« ﺩﺭ‬
‫ﻧﺰﺩﻳﻜﻰ ﻗﺮﻳﻪ »ﺍﻳﺎﺻﻮﻟﻮﻙ« ﻭﺍﻗﻊ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺩﺭ ﺩﻭ ﻓﺮﺳﺨﻰ ﺍﻓﺴﻮﺱ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﻏﺎﺭ ﻣﻌﺮﻭﻑ ﻫﻨﻮﺯ ﺑﻪ ﺻﻮﺭﺕ ﺯﻳﺎﺭﺗﮕﺎﻩ ﺍﺳﺖ ﻭ ﺩﺍﺭﺍﻯ ﺍﺣﺘﺮﺍﻡ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻭﱃ ﺍﳌﻴﺰﺍﻥ ﻛﻬﻒ ﺍﻓﺴﻮﺱ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﺩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻏﺎﺭ ﻭﺳﻴﻌﻰ ﺍﺳﺖ ﻭ ﺻﺪﻫﺎ ﻗﱪ ﺩﺍﺭﺩ ﻭﺩ ِﺭ ﺁﻥ ﺑﻪ ﻃﺮﻑ ﴰﺎﻝ ﺷﺮﻗﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺍﺛﺮﻯ ﺍﺯ ﻣﺴﺠﺪ ﻳﺎ‬
‫ﺻﻮﻣﻌﻪ ﻭ ﻳﺎ ﻛﻠﻴﺴﺎ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺩﺭ ﻧﺰﺩ ﻧﺼﺎﺭﻯ ﺍﺯ ﳘﻪ ﻣﻌﺮﻭﻓﺘﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﻋﺪﻩﺍﻯ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻣﺴﻠﻤﲔ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺖ« ﭼﻨﺎﻧﻜﻪ‬
‫ﺲ ﺍِﺫﺍ ﹶﻃ ﹶﻠ ‪‬ﻌ ‪‬‬
‫ﻋﻠﺖ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﳌﻴﺰﺍﻥ ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﺍﻳﻨﻜﻪ ﺑﺎﺏ ﺍﻳﻦ ﻛﻬﻒ ﺭﻭ ﺑﻪ ﴰﺎﻝ ﺷﺮﻗﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺁﻓﺘﺎﺏ ﳕﻰﺗﺎﺑﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻳﻪ »ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﺨ ﹶﺬﻥﹼ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﮔﺬﺷﺖ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺩ ِﺭ ﻏﺎﺭ ﺑﻪ ﻃﺮﻑ ﺟﻨﻮﺏ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﺯﲨﻠﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﳒﺎ ﺍﺛﺮﻯ ﺍﺯ ﻣﺴﺠﺪ ﻭ ﺻﻮﻣﻌﻪ ﻭ ﻛﻠﻴﺴﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ »ﹶﻟ‪‬ﻨﺘ‪ِ ‬‬
‫ﺴﺠِﺪﹰﺍ«‪.‬‬
‫‪‬ﻣ ‪‬‬
‫ﺗﻮﻓﻴﻖ ﺍﳊﻜﻴﻢ ﻳﻜﻰ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻣﺸﻬﻮﺭ ﻋﺮﺏ ﳕﺎﻳﺸﻨﺎﻣﻪﺍﻯ ﻧﻮﺷﺘﻪ ﺑﻨﺎﻡ »ﺍﻫﻞ ﺍﻟﻜﻬﻒ« ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻮﺳﻴﻠﻪ ﺁﻗﺎﻯ ﺍﺑﻮﺍﻟﻔﻀﻞ ﻃﺒﺎﻃﺒﺎﱙ ﺑﺎ ﻳﻚ ﻣﻘﺪﻣﻪ ﺗﺎﺭﳜﻰ ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺮﲨﻪ ﺷﺪﻩ‬
‫ﻭ ﺩﺭ ﻣﻘﺪﻣﻪ ﺁﻥ ﮔﻮﻳﺪ‪ :‬ﺷﻬﺮ ﺍﻓﻪ ﺯﻭ ﻳﺎ ﺍﻓﻪ ﺯﻭﺱ ﻛﻪ ﺩﺭ ﻧﺰﺩ ﻋﺮ‪‬ﺎ ﻣﻌﺮﻭﻑ ﺑﻪ ﺍﻓﺴﻮﺱ ﺍﺳﺖ ﺩﺭ ﻓﻠﺴﻄﲔ ﻭﺍﻗﻊ ﺑﻮﺩ ﺩﺭ ﻧﺰﺩﻳﻜﻰ ﻛﻮﻩ ﺁﻧﺸﻴﻠﻮﺱ ﻛﻪ ﻏﺎﺭ ﻣﻌﺮﻭﻑ ﺍﺻﺤﺎﺏ ﻛﻬﻒ‬
‫ﺩﺭ ﺁﻥ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻏﺎﺭ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺩﺭ ﻓﻠﺴﻄﲔ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ‪ :‬ﺩﺭ ﻓﺎﺻﻠﻪ ﻫﺸﺖ ﻛﻴﻠﻮﻣﺘﺮﻯ ﻋﻤﺎﻥ ﭘﺎﻳﺘﺨﺖ ﺍﺭﺩﻥ ﺩﻫﻰ ﺍﺳﺖ ﺑﻨﺎﻡ ﺭﺟﻴﺐ ﻭ ﺩﺭ ﻧﺰﺩﻳﻜﻰ ﺁﻥ ﻏﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻮﻩ ﻛﻨﺪﻩ ﺷﺪﻩ ﺭﻭ ﺑﻪ ﺟﻨﻮﺏ‪ ،‬ﺍﻃﺮﺍﻑ ﺁﻥ ﺍﺯ‬
‫ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﺎﺯ ﺍﺳﺖ ﻭ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﺑﺮ ﺁﻥ ﻣﻰﺍﻓﺘﺪ ﺩﺭ ﺩﺍﺧﻞ ﻏﺎﺭ ﺳﻜﻮﱙ ﺍﺳﺖ ﺳﻪ ﻣﺘﺮ ﺩﺭ ﺩﻭ ﻣﺘﺮﻭ ﻧﻴﻢ ﻭ ﺩﺭ ﻏﺎﺭ ﭼﻨﺪ ﺗﺎ ﻗﱪ ﻫﺴﺖ ﺑﺼﻮﺭﺕ ﻗﺒﻮﺭ ﺑﻴﺰﺍﻧﺴﻰ ﮔﻮﻳﺎ ﻫﺸﺖ ﻳﺎ‬
‫ﻫﻔﺖ ﺍﻧﺪ ﻭ ﺑﺮ ﺩﻳﻮﺍﺭﻫﺎﻯ ﺁﻥ ﻧﻘﻮﺵ ﻭ ﺧﻄﻮﻃﻰ ﺍﺳﺖ ﺑﻪ ﺧﻂ ﻳﻮﻧﺎﱏ ﻗﺪﱘ ﻭ ﲦﻮﺩﻯ ﻛﻪ ﺧﻮﺍﻧﺪﻩ ﳕﻰﺷﻮﺩ ﻭ ﻧﻴﺰ ﻧﻘﺶ ﺳﮕﻰ ﻫﺴﺖ ﻛﻪ ﺑﺎ ﺭﻧﮓ ﺳﺮﺥ ﺭﻧﮓﺁﻣﻴﺰﻯ ﺷﺪﻩ ﻭ ﺑﺎﻻﻯ‬
‫ﻏﺎﺭ ﺁﺛﺎﺭ ﺻﻮﻣﻌﻪ ﺑﻴﺰﺍﻧﺴﻰ ﻫﺴﺖ ﻛﻪ ﻛﺎﻭﺷﻬﺎ ﻭ ﺁﺛﺎﺭ ﻛﺸﻒ ﺷﺪﻩ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺁﻥ ﺻﻮﻣﻌﻪ ﺩﺭ ﺯﻣﺎﻥ ﭘﺎﺩﺷﺎﻫﻰ ﺟﻮﺳﺘﻴﻨﻮﺱ ﺍﻭﻝ ﺑﻨﺎ ﺷﺪ ﻛﻪ ﺍﺯ ‪ ٤١٨‬ﺗﺎ ‪ ٤٢٧‬ﻣﻴﻼﺩﻯ‬
‫ﭘﺎﺩﺷﺎﻫﻰ ﻛﺮﺩﻩ ﻭ ﺁﺛﺎﺭ ﺩﻳﮕﺮ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺻﻮﻣﻌﻪ ﺑﻌﺪ ﺍﺯ ﺍﺳﻼﻡ ﺑﻪ ﻣﺴﺠﺪ ﻣﺒﺪﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻛﻬﻒ ﭘﻴﻮﺳﺘﻪ ﻣﺘﺮﻭﻙ ﺑﻮﺩ ﺗﺎ ﺍﺩﺍﺭﻩ ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﱏ ﺍﺭﺩﻥ ﺩﺭ ﻛﺎﻭﺵ ﻭ ﲢﻘﻴﻖ ﺁﻥ ﳘﺖ ﮔﻤﺎﺷﺖ‪ ،‬ﻭ ﺍﻣﺎﺭﺍﺗﻰ ﺑﺪﺳﺖ ﺁﻣﺪ ﻛﻪ ﻛﻬﻒ ﻣﺬﻛﻮﺭ ﺩﺭ ﻗﺮﺁﻥ ﳘﲔ ﺍﺳﺖ‪ ...‬ﺷﻬﺮ ﻋﻤﺎﻥ ﺑﻨﺎ‬
‫ﺷﺪﻩ ﺩﺭ ﺟﺎﻯ ﺷﻬﺮﻯ ﺑﻨﺎﻡ »ﻓﻴﻼﺩﻟﻔﻴﻼ« ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﻣﺸﻬﻮﺭ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﺑﻮﺩ‪ ،‬ﺁﻥ ﺷﻬﺮ ﻭ ﺣﻮﺍﱃ ﺁﻥ ﺍﺯ ﺍﻭﻝ ﻗﺮﻥ ﺩﻭﻡ ﻣﻴﻼﺩﻯ ﺗﺎ ﻓﺘﺢ ﻓﻠﺴﻄﲔ ﺑﺪﺳﺖ ﻣﺴﻠﻤﲔ‪ ،‬ﲢﺖ‬
‫ﺍﺳﺘﻴﻼﺀ ﺭﻭﻡ ﺑﻮﺩ‪.‬‬
‫ﺣﻖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺸﺨﺼﺎﺕ ﻏﺎﺭ ﺍﺻﺤﺎﺏ ﻛﻬﻒ ﺑﺮ ﻏﺎﺭ ﺭﺟﻴﺐ ﺍﻧﻄﺒﺎﻗﺶ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪.‬‬
‫ﻣﻨﺎﺑﻊ ﻏﲑ ﺍﺳﻼﻣﻰ‬
‫ﺍﻳﻦ ﻗﻀﻴﻪ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﻣﻨﺎﺑﻊ ﺍﺳﻼﻣﻰ ﻭ ﻏﲑﺍﺳﻼﻣﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻃﺎﻟﺐ ﺗﻔﺼﻴﻞ ﺑﻪ ﺍﳌﻴﺰﺍﻥ ﻭ ﻣﻘﺪﻣﻪ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺗﻮﻓﻴﻖ ﺍﳊﻜﻴﻢ ﻛﻪ ﺍﺷﺎﺭﻩ ﺷﺪ ﻭ ﺑﻪ ﺳﺎﻳﺮ ﻣﻮﺍﺭﺩ‬
‫ﺭﺟﻮﻉ ﻛﻨﺪ‪ .‬ﺭﻫﻨﻤﺎ ﺩﺭ ﺗﺮﲨﻪ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ ﲢﺖ ﻋﻨﻮﺍﻥ ﻫﻔﺖ ﺧﻔﺘﻪ ﺍﺯ ﺍﺩﻭﺍﺭﺩﻣﻮﻧﺘﻪ ﻭ ﺍﺯ ﺩﺍﺋﺮﻩ ﺍﳌﻌﺎﺭﻑ ﺑﺮﻳﺘﺎﻧﻴﻜﺎ ﺫﻳﻞ ﻛﻠﻤﻪ »ﻫﻔﺖ ﺧﻔﺘﻪ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﻣﻘﺪﻣﻪ ﳕﺎﻳﺸﻨﺎﻣﻪ‬
‫ﻓﻮﻕ ﮔﻔﺘﻪ‪ :‬ﻗﺪﳝﻴﺘﺮﻳﻦ ﺍﺛﺮﻯ ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻳﻚ ﻣﱳ ﺳﺮﻳﺎﱏ ﺍﺳﺖﻛﻪ ﺑﻪ ﻧﺜﺮ ﻭ ﻧﻈﻢ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ...‬ﻛﻪ ﻗﺪﳝﻴﺘﺮﻳﻦ ﺁﻥ ﺍﻛﻨﻮﻥ ﺩﺭ ﻣﻮﺯﻩ ﺑﺮﻳﺘﺎﻧﻴﺎ ﻣﻮﺟﻮﺩ ﻭ ﺑﻪ ﺍﻭﺍﺧﺮ ﻗﺮﻥ ﺷـﺸﻢ‬
‫ﺍﺳﻼﻣﻰ ﻣﺮﺑﻮﻁ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺁﺧﺮﻳﻦ ﺳﺨﻦ‬
‫ﺩﺭﺑﺎﺭﻩ ﺗﻘﺮﻳﺐ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﻣﻄﺎﻟﺐ ﺧﻮﰉ ﺍﺯ ﻗﺒﻴﻞ ﻣﻘﺎﻳﺴﻪ ﺑﻪ ﺧﻮﺍﺏ ﺷﺶ ﻣﺎﻫﻪ ﺧﺰﻧﺪﮔﺎﻥ ﻭ ﺍﻣﻜﺎﻥ ﺍﳒﻤﺎﺩ ﺯﻧﺪﮔﺎﻥ ﻭ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﺁ‪‬ﺎ ﭘﺲ ﺍﺯ ﺳﺎﳍﺎ ﻭﻏﲑﻩ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﻧﻘﻞ ﺁ‪‬ﺎ‬
‫ﺍﺯﺣﻮﺻﻠﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺧﺎﺭﺝ ﺍﺳﺖ ﻳﻚ ﻛﻠﻤﻪ ﻋﺮﺽ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﳏﺎﻝ ﻋﻘﻠﻰ ﻧﺒﻮﺩﻩ ﻭ ﺍﺯ ﻗﺪﺭﺕ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺑﺪﻭﺭ ﻧﻴﺴﺖ‪.‬‬
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‫ﺖ« ﻳﻌﲎ ﻋﻠﻒ ﺑﻠﻨﺪ ﻭ ﻗﻮﻯ ﺷﺪ‪ ،‬ﺑﻪ ﻗﻮﱃ ﻛﻬﻮﻟﺖ ﺭﺳﻴﺪﻥ ﺑﻪ ﺳﻦ ﭼﻬﻞ ﻭ ﺳﻪ ﺳـﺎﻟﮕﻰ‬
‫ﻛﻬﻞ = ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ‪:‬ﻛﻬﻞ ﻣﺎﺑﲔ ﺟﻮﺍﱏ ﻭ ﭘﲑﻯ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ »ِﺍ ﹾﻛ‪‬ﺘ ‪‬ﻬ ﹶﻞ ﺍﻟﻨ‪ ‬ﺒ ‪‬‬
‫ﺍﺳﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٦:‬ﻳﻌﲎ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﻭ ﺩﺭ ﺑﺰﺭﮔﻰ ﺑﺎ ﻣﺮﺩﻡ ﺳﺨﻦ ﮔﻮﻳﺪ ﻭ ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[١١٠:‬ﻫﺮ ﺩﻭ ﺩﺭ ﺑﺎﺭﻩ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ«‬
‫ﺍﺳﺖ ﻭ ﺩﻭﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ‪،‬ﺳﺨﻦ ﮔﻔﱳ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﺩﺭ ﺳﻮﺭﻩ ﻣﺮﱘ ﻣﺬﻛﻮﺭ ﻣﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻛﻬﻦ = ]ﻃﻮﺭ‪] .[٢٩:‬ﺣﺎﻗﺔ‪.[٤٢:‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻛﺎﻫﻦ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺧﺒﺎﺭ ﮔﺬﺷﺘﻪ ﳐﻔﻰ ﺍﺯ ﺭﻭﻯ ﻇﻦ‪ ‬ﺧﱪ ﻣﻰﺩﻫﺪ ﻭ ﻋﺮ‪‬ﺍﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺧﺒﺎﺭ ﺁﻳﻨﺪﻩ ﳘﻴﻨﻄﻮﺭ ﺧﱪ ﻣﻰﺩﻫﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺩﻭ ﺻﻨﺎﻋﺖ ﻣﺒﲎ‬
‫ﺑﺮ ﻇﻦ‪ ‬ﺍﺳﺖ ﻛﻪ ﮔﺎﻫﻰ ﺩﺭﺳﺖ ﻭ ﮔﺎﻫﻰ ﻧﺎﺩﺭﺳﺖ ﺩﺭ ﻣﻰﺁﻳﺪ ﻟﺬﺍ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﻓﺮﻣﻮﺩ‪ :‬ﻫﺮ ﻛﻪ ﭘﻴﺶ ﻋﺮ‪‬ﺍﰱ ﻳﺎ ﻛﺎﻫﲎ ﺑﻴﺎﻳﺪ ﻭ ﻗﻮﻝ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﻨﺪ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﺼﺪ‪ ‬ﹶﻗ ‪‬ﻪ ﺑِﻤﺎ ﻗﺎ ﹶﻝ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻛ ﹶﻔ ‪‬ﺮ ﺑِﻤﺎ ﺍﹸﻧ ِﺰ ﹶﻝ ﻋ‪‬ﻠﻰ ﺍِﰉ ﺍﻟﹾﻘﺎ ِﺳ ِﻢ« ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﻳﻦ ﻓﺮﻕ ﺭﺍ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﺍﻟﺒﻘﺎ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ‬
‫ﺑﺮ ﺍﺑﺎﺍﻟﻘﺎﺳﻢ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻛﺎﻓﺮ ﺷﺪﻩ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻦ ﺍﹶﺗﻰ ﻋ‪‬ﺮ‪‬ﺍﻓﹼ ﹰﺎ ﹶﺍ ‪‬ﻭ ﻛﺎﻫِﻨ ﹰﺎ ﹶﻓ ‪‬‬
‫ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺗﻌﺮﻳﻔﺎﺕ ﻛﺎﻫﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﱪ ﻣﻰﺩﻫﺪ ﻭ ﻣﺪ‪‬ﻋﻰ ﻋﻠﻢ ﺍﺳﺮﺍﺭ ﻭ ﻣﻄﺎﻟﻌﻪ ﻏﻴﺐ ﺍﺳﺖ‪.‬‬
‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻛﺎﻫﻦ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﺪ‪‬ﻋﻰ ﻋﻠﻢ ﻏﻴﺐ ﺍﺳﺖ ﺑﺎ ﺍﺳﺘﺨﺪﺍﻡ ﺟﻦ‪ .‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﺑﻌﻀﻰ ﺍﺯ ﻛﺎﻫﻨﺎﻥ ﻋﺮﺏ ﻣﻰﮔﻔﺘﻨﺪ ﻛﻪ ﺟﻦ‪ ‬ﺍﺧﺒﺎﺭ ﻏﻴﺐ‬
‫ﺭﺍ ﺑﻪ ﺁ‪‬ﺎ ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﺷﻴﺦ ﺍﻧﺼﺎﺭﻯ ﺩﺭ ﻣﻜﺎﺳﺐ ﳏﺮ‪‬ﻣﻪ ﺩﺭ ﻣﺴﺄﻟﻪ ﻛﻬﺎﻧﺖ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﺍﻛﺜﺮ ﻋﻠﻤﺎ ﺩﺭ ﺗﻌﺮﻳﻒ ﻛﺎﻫﻦ ﻧﻘﻞ ﺷﺪﻩ ﳘﺎﻧﺴﺖ ﻛﻪ ﺩﺭ ﻗﻮﺍﻋﺪ ﮔﻔﺘﻪ‪ :‬ﻛﺎﻫﻦ ﻛﺴﻰ‬
‫ﺍﺳﺖ ﻛﻪ ﺭﻓﻴﻘﻰ ﺍﺯ ﺟﻦ‪ ‬ﺩﺍﺭﺩ ﻭ ﺑﻪ ﺍﻭ ﺍﺧﺒﺎﺭ ﻣﻰﺁﻭﺭﺩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻏﺮﺽ ﻗﺮﺁﻥ ﺍﺯ ﻛﺎﻫﻦ ﳘﲔ ﻣﻌﲎ ﺍﺳﺖ ﻧﻪ ﺁﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﺷﻌﺮﺍﺀ‪.[٢١٠-٢١١:‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﺍﻭ‪‬ﻝ‪ :‬ﺗﺬﻛﺮ ﺑﺪﻩ ﺗﻮ ﺑﻪ ﻭﺍﺳﻄﻪ ﻭﺣﻰ ﺧﺪﺍ ﻧﻪ ﻛﺎﻫﲎ ﻛﻪ ﮔﻔﺘﺎﺭ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺟﻦ‪ ‬ﮔﺮﻓﺘﻪ ﺑﺎﺷﻰ ﻭ ﻧﻪ ﳎﻨﻮﱏ ﻛﻪ ﻻﻋﻦ ﺷﻌﻮﺭ ﺳﺨﻦ ﺑﮕﻮﺋﻰ‪.‬‬
‫ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻛﻬﻴﻌﺺ = ]ﻣﺮﱘ‪ .[١-٢:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺯ ﭘﻨﺞ ﺣﺮﻑ ﺗﻠﻔﻴﻖ ﺷﺪﻩ ﺩﺭ ﺍﻭﻝ ﺳﻮﺭﻩ ﻣﺮﱘ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺩﺭ »ﻋﺴﻖ« ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻭ ﺳﺎﻳﺮ ﺣﺮﻭﻑ ﻣﻘﻄﻌﻪ ﺑﻪ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺍﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺻﺪﻭﻕ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﻗﻤﻰ ﳏﻀﺮ ﺣﻀﺮﺕ ﺣﺴﻦ ﻋﺴﻜﺮﻯ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺳﻴﺪ ﺧﻮﺍﺳﺖ ﻣﺴﺎﺋﻠﻰ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺳﺌﻮﺍﻝ‬
‫ﻛﻨﺪ ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩ ﺍﺯ ﻧﻮﺭ ﭼﺸﻢ ﻣﻦ )ﺣﻀﺮﺕ ﻣﻬﺪﻯ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭ ﺳﻼﻣﻪ ﻋﻠﻴﻪ( ﺑﭙﺮﺱ ﺳﻌﺪ ﮔﻔﺖ‪ :‬ﻳﺎﺑﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺍﺯ ﺗﺎﻭﻳﻞ ﻛﻬﻴﻌﺺﺑﺎﺧﱪﻡ ﻓﺮﻣﺎ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ‬
‫ﺣﺮﻭﻑ ﺍﺯ ﺍﺧﺒﺎﺭ ﻏﻴﱮ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻨﺪﻩﺍﺵ ﺯﻛﺮﻳﺎ ﺭﺍ ﺑﻪ ﺁﻥ ﻭﺍﻗﻒ ﻛﺮﺩ‪ ،‬ﺳﭙﺲ ﺑﺮ ﳏﻤﺪ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺣﻜﺎﻳﺖ ﻓﺮﻣﻮﺩ ﺑﺪﻳﻦ ﺑﻴﺎﻥ ﻛﻪ ﺯﻛﺮﻳﺎ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ‬
‫ﻧﺎﻣﻬﺎﻯ ﭘﻨﺞ ﺗﻦ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﻴﺎﻣﻮﺯﺩ‪ ،‬ﺟﱪﺋﻴﻞ ﺁﻣﺪ ﻭ ﺗﻌﻠﻴﻢ ﻛﺮﺩ‪ ،‬ﺯﻛﺮﻳﺎ ﻫﺮ ﻭﻗﺖ ﳏﻤﺪ‪ ،‬ﻋﻠﻰ‪ ،‬ﻓﺎﻃﻤﻪ ﻭ ﺣﺴﻦ ﺭﺍ ﻳﺎﺩ ﻣﻰﻛﺮﺩ ﻏﺼﻪﺍﺵ ﺑﺮﻃﺮﻑ ﻣﻰﺷﺪ ﻭ ﭼﻮﻥ ﺣﺴﲔ ﺭﺍ ﻳﺎﺩ ﻣﻰﳕﻮﺩ‬
‫ﮔﺮﻳﻪ ﮔﻠﻮﮔﲑﺵ ﻣﻰﻛﺮﺩ ﻭ ﺩﻟﺶ ﻣﻰﻟﺮﺯﻳﺪ‪ ،‬ﺭﻭﺯﻯ ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﭼﺮﺍ ﺩﺭ ﺫﻛﺮ ﭼﻬﺎﺭ ﺍﺳﻢ ﻏﺼﻪﺍﻡ ﺯﺩﻭﺩﻩ ﺷﺪﻩ ﻭ ﺩﺭ ﺫﻛﺮ ﺣﺴﲔ ﺍﺷﻜﻢ ﺭﻭﺍﻥ ﻣﻰﮔﺮﺩﺩ ﻭ ﻟﺮﺯﻩ ﺩﱂ ﺑﺎﻻ ﻣﻰﮔﲑﺩ؟‬
‫ﺧﺪﺍ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﺣﺴﲔ ﺑﻪ ﻭﻯ ﺧﱪ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﻛﻬﻴﻌﺺ‪ .‬ﻛﺎﻑ ﺍﺳﻢ ﻛﺮﺑﻼ‪ ،‬ﻫﺎﺀ ﻫﻼﻙ ﻭ ﺷﻬﺎﺩﺕ ﻋﺘﺮﺕ ﺭﺳﻮﻝ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ ،‬ﻳﺎﺀ ﻳﺰﻳﺪ ﻟﻌﻨﻪ ﺍﻟﻠﱠﻪ ﻭ ﺍﻭ ﻇﺎﱂ ﺣﺴﲔ ﺍﺳﺖ‪،‬‬
‫ﻋﲔ ﻋﻄﺶ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺻﺎﺩ ﺻﱪ ﺍﻭ ﻣﻰﺑﺎﺷﺪ ﺍﱁ‪.‬‬
‫ﺩﺭ ﺻﺎﰱ ﺁﻥ ﺭﺍ ﺍﺯ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺩﺭ ﻣﻨﺎﻗﺐ ﻧﻴﺰ ﻧﻈﲑ ﺁﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺟﺎﻣﻊ ﺍﻟﺮﻭﺍﺓ ﺍﺭﺩﺑﻴﻠﻰ ﺍﺯ ﳒﺎﺷﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻮﻳﺪ‪ :‬ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺍﻣﺎﻡ ﻋﺴﻜﺮﻯ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﺮﺩﻩ‪ ،‬ﺩﻳﺪﻡ ﺑﻌﻀﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻣﺎ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ‬
‫ﺗﻀﻌﻴﻒ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺍﻭ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷﺪ ﻭ ﮔﻮﻳﻨﺪ ﻣﻼﻗﺎﺕ ﺍﻭ ﺁﳓﻀﺮﺕ ﺭﺍ ﺣﻜﺎﻳﺖ ﺟﻌﻠﻰ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻧﻘﺪﺍﻟﺮﺟﺎﻝ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻴﺦ ﻃﻮﺳﻰ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺭﺍ ﺩﺭ ﺿﻤﻦ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﻋﺴﻜﺮﻯ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺫﻛﺮ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﻌﺎﺻﺮ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺎﺏ ﺁﻧﻜﻪ ﺍﺯ ﺍﺋﻤﻪ ﺭﻭﺍﻳﺖ ﻧﻜﺮﺩﻩﺍﻧﺪ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﻨﻌﻰ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎﺟﺮﺍﻯ ﻛﺮﺑﻼ ﺍﺯ ﺑﻄﻮﻥ ﻣﻌﺎﱏ ﻛﻬﻴﻌﺺ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﻚ ﻳﺎ ﻛﻬﻴﻌﺺ« ﺍﺯ ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﺍﺯ ﻗﺒﻴﻞ ﻛﺎﰱ‪ ،‬ﻫﺎﺩﻯ‪،‬‬
‫ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺩﻋﺎﻳﺶ ﻣﻰﮔﻔﺖ‪» :‬ﹶﺍ ‪‬ﺳﹶﺌ ﹸﻠ ‪‬‬
‫ﻭ ﻏﲑﻩ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ‪.‬‬
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‫ﻛﻮﺏ = ﻛﺎﺳﻪ‪ .‬ﺟﺎﻡ ]ﻭﺍﻗﻌﺔ‪ .[١٧-١٨:‬ﺍﻛﻮﺍﺏ ﲨﻊ ﻛﹶﻮ‪‬ﺏ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻛﹶﻮ‪‬ﺏ ﺑﻪ ﻣﻌﲎ ﻛﺎﺳﻪ ﰉﺩﺳﺘﮕﲑﻩ ﺍﺳﺖ ﻳﻌﲎ ﺟﺎﻡ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻛﻮﺏ ﺭﺍ ﺍﺯ ﻗﺘﺎﺩﻩ ﺟﺎﻡ‬
‫ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﺑﺮﻳﻖ ﺭﺍ ﻛﻮﺯﻩ ﮔﺮﺩﻧﺪﺍﺭ ﻭ ﺩﺳﺘﮕﲑﻩﺩﺍﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻏﻼﻣﺎﻥ ﺟﺎﻭﻳﺪﺍﻥ ﺑﺮ ﺁ‪‬ﺎ ﻣﻰﮔﺮﺩﻧﺪ ﺑﺎ ﺟﺎﻣﻬﺎ ﻭ ﺑﻄﺮﻳﻬﺎ ﻭ ﺷﺮﺍﰉ ﺍﺯ ﻣﻌﲔ‪ ،‬ﺍﻛﻮﺍﺏ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣـﺪﻩ ]ﺯﺧـﺮﻑ‪] .[٧١:‬ﻭﺍﻗﻌـﺔ‪] .[١٨:‬ﺍﻧـﺴﺎﻥ‪.[١٥:‬‬
‫]ﻏﺎﺷﻴﻪ‪.[١٤:‬‬
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‫ﻛﻮﺛﺮ = )ﺳﻮﺭﻩ ﻛﻮﺛﺮ( ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﳓﺮ«‪.‬‬
‫ﻛﻮﺛﺮ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻛﺜﺮﺕ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﻝ ﺯﳐﺸﺮﻯ »ﺍﳌﻔﺮﻁ ﺍﻟﻜﺜﺮﺓ« ﻳﻌﲎ ﭼﻴﺰﻯ ﻛﻪ ﻛﺜﺮﺕ ﺁﻥ ﻓﺰﻭﻥ ﺍﺯ ﺣﺪ‪ ‬ﺍﺳﺖ ﺑﻪ ﻳﻚ ﺯﻥ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﻛﻪ ﭘﺴﺮﺵ ﺍﺯ ﺳﻔﺮ ﺑﺮﮔﺸﺘﻪ ﺑﻮﺩ ﮔﻔﺘﻨﺪ‪:‬‬
‫ﺏ ‪‬ﺑ ﹶﻜ ‪‬ﻮﹶﺛ ٍﺮ« ﻳﻌﲎ ﭘﺴﺮﺕ ﺑﺎ ﭼﻪ ﭼﻴﺰ ﺑﺮﮔﺸﺖ؟ ﮔﻔﺖ ﺑﺎ ﻓﺎﺋﺪﻩ ﻓﺰﻭﻥ ﺍﺯ ﺣﺪ‪) ‬ﻛﺸﺎﻑ(‪.‬‬
‫ﺖﺁ ‪‬‬
‫ﺏ ﺍﺑ‪‬ﻨﻚ‪‬؟ ﻗﺎﹶﻟ ‪‬‬
‫»ِﺑ ‪‬ﻢ ﺁ ‪‬‬
‫ﲑ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ« ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﷲ ﻓﺮﻣﻮﺩﻩ ﻛﻮﺛﺮ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﺗ ﹶﻜ ‪‬ﻮﹶﺛ ‪‬ﺮ ﺍﻟﺸ‪ ‬ﻰ ُﺀ« ﻳﻌﲎ ﺷﻰﺀ ﺗﺎ ﺁﺧﺮﻳﻦ ﺣﺪ‪ ‬ﺯﻳﺎﺩ ﺷﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪» :‬ﹶﺍ ﹾﻟ ﹶﻜ ‪‬ﻮﹶﺛ ‪‬ﺮ‪ :‬ﺍﹶﻟﹾﻜﹶﺜ ‪‬‬
‫ﻛﺜﺮﺕ ﺍﺯ ﺷﺄﻥ ﺁﻥ ﺍﺳﺖ ﻭ ﻛﻮﺛﺮ ﺧﲑ ﻛﺜﲑ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﺎﺕ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻣﺎ ﺑﻪ ﺗﻮ ﻛﺜﺮﺕ ﻋﻨﺎﻳﺖ ﻛﺮﺩﱘ ﭘﺲ ﺑﻪ ﺷﻜﺮﺍﻧﻪ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﳕﺎﺯ ﺑﮕﺰﺍﺭ ﻭ ﻗﺮﺑﺎﱏ ﻛﻦ‪ ،‬ﳘﺎﻧﺎ ﺩﴰﻦ ﺗﻮ‪،‬ﺍﻭ ﰉﺩﻧﺒﺎﻟﻪ ﻭ ﰉﺩﻭﺩﻣﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺳﻮﺭﻩ ﻛﻮﺗﺎﻫﺘﺮﻳﻦ ﺳﻮﺭﻩ ﻗﺮﺁﻥ ﻭ ﻣﺸﺘﻤﻞ ﺑﺮ ﺳﻪ ﺁﻳﻪ ﻭ ﺩﻩ ﻛﻠﻤﻪ ﺍﺳﺖ ﻏﲑﺍﺯ ﺑﺴﻤﻠﻪ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻭ ﺁﻭﺭﺩﻥ ﻧﻈﲑ ﺁﻥ ﻏﲑ ﳑﻜﻦ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﻭﺍﻳﺎﺕ‬
‫ﺩﺭ ﻣﻜﹼﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺁﻥ ﳐﺘﻠﻒ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻜﹼﻰ ﺑﺎﺷﺪ ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺩﻭﺑﺎﺭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﲨﻌﹰﺎ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
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‫ﻣﺮﺍﺩ ﺍﺯ ﻛﻮﺛﺮ ﭼﻴﺴﺖ؟ ﺍﺑﻦ ﻋﺒﺎﺱ ﺁﻥ ﺭﺍ ﺧﲑ ﻛﺜﲑ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﮔﻔﺖ‪ :‬ﮔﺮﻭﻫﻰ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺁﻥ ‪‬ﺮﻯ ﺍﺳﺖ ﺩﺭ ‪‬ﺸﺖ‪ .‬ﺍﺑﻦ ﻋﺒﺎﺱ ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ‪ :‬ﺁﻥ ‪‬ﺮ‬
‫ﻫﻢ ﺍﺯ ﲨﻠﻪ ﺧﲑ ﻛﺜﲑ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ‪‬ﺮﻯ ﺍﺳﺖ ﺩﺭ ‪‬ﺸﺖ ﻭ »ﺣﻮﺽ ﻛﻮﺛﺮ« ﺍﺯ ﺁﻥ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻭ ﻏﲑﻩ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺁﻥ ﺣﻮﺽ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍﺳﺖ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺩﺭ ‪‬ﺸﺖ ﻳﺎ ﺩﺭ ﳏﺸﺮ‪ ،‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻧﺒﻮﺕ ﻭ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﻛﺜﺮﺕ ﻳﺎﺭﺍﻥ ﻭ ﭘﲑﻭﺍﻥ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ‬
‫ﻛﺜﺮﺕ ﻧﺴﻞ ﻭ ﺫﺭ‪‬ﻳﻪ ﺁﻥ ﺟﻨﺎﺏ ﻣﻰﺑﺎﺷﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﺷﻔﺎﻋﺖ ﺍﺳﺖ‪ .‬ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﻗﻮﺍﻝ ﺭﺍ ﺗﺎ ﺑﻴﺴﺖ ﻭ ﺷﺶ ﻗﻮﻝ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﻛﻮﺛﺮ ﺷﺎﻣﻞ ﳘﻪ ﺍﻳﻨﻬﺎ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻟﻔﻆ ﺑﻪ ﳘﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺗﻔﺼﻴﻞ »ﺧﲑ ﻛﺜﲑ« ﺍﺳﺖ‪.‬‬
‫ﻚ ‪‬ﻫﻮ‪‬ﺍﹾﻟ ﹶﺎ‪‬ﺑ ‪‬ﺘ ‪‬ﺮ« ﺩﺭ ﻣﺮﺍﺩ ﺍﺯ ﻛﻮﺛﺮ‪ ،‬ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﭼﻮﻥ ﺍﻋﻄﺎﺀ ﻛﻮﺛﺮ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺍﺑﺘﺮﻯ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺍﺑﺘﺮ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﺎﻳﺪ ﺍﺯ ﲨﻠﻪ »ِﺍﻥﱠ ﺷﺎِﻧﹶﺌ ‪‬‬
‫»ﺑﺘﺮ« ﮔﺬﺷﺖ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻓﺮﺯﻧﺪ ﻳﺎ ﻧﺎﻡ ﻧﻴﻚ ﭘﺎﻳﺪﺍﺭ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ ﭼﻮﻥ ﻋﺒﺪﺍﻟﻠﱠﻪ ﭘﺲ ﺁﻥ ﺣﻀﺮﺕ ﻛﻪ ﺍﺯ ﺧﺪﳚﻪ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ‪ ،‬ﻋﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﺍﺯ ﻣﺴﺠﺪ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﺩﺭ ﳘﺎﳒﺎ ﺑـﺎ‬
‫ﻚ ﺍﹾﻟﹶﺎ‪‬ﺑ‪‬ﺘ ‪‬ﺮ« ﺑﺎ‬
‫ﺣﻀﺮﺕ ﻣﺬﺍﻛﺮﻩ ﻛﺮﺩ ﻭ ﭼﻮﻥ ﺑﻪ ﻣﺴﺠﺪ ﻭﺍﺭﺩ ﺷﺪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺻﻨﺎﺩﻳﺪ ﻗﺮﻳﺶ ﻛﻪ ﺩﺭ ﻣﺴﺠﺪ ﺑﻮﺩﻧﺪ ﺑﻪ ﻭﻯ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﻋﺎﺹ ﺑﺎ ﻛﻪ ﺻﺤﺒﺖ ﻣﻰﻛﺮﺩﻯ؟ ﮔﻔﺖ‪» :‬ﺫِﻟ ‪‬‬
‫ﺁﻥ ﰉﺩﻧﺒﺎﻟﻪ‪ .‬ﻗﺮﻳﺶ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﭘﺴﺮ ﻧﺪﺍﺷﺖ ﺍﺑﺘﺮ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻧﻴﺰ ﺍﺑﺘﺮ ﻧﺎﻣﻴﺪﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺭﻭﺍﻳﺎﺕ ﻣﺴﺘﻔﻴﺾ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻧﺰﻭﻝ ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﺑﺘﺮ ﺧﻮﺍﻧﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻋﺮﺏ ﰉﭘﺴﺮ ﺭﺍ ﺍﺑﺘﺮ ﻣﻰﮔﻔﺘﻨﺪ ﭼﺮﺍ؟ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻧﺴﻠﺶ ﻣﻨﻘﻄﻊ ﺷﺪ ﺩﻳﮕﺮ ﻧﺴﻠﻰ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﺎﻣﻰ ﻭ ﺫﻛﺮﻯ ﺍﺯ ﺍﻭ ﳔﻮﺍﻫﺪ ﻣﺎﻧﺪ ﭘﺲ ﻣﺎﻧﺪﻥ ﻧﺴﻞ ﺗﻮﺃﻡ ﺑﺎ ﻣﺎﻧﺪﻥ ﻧﺎﻡ ﻭ‬
‫ﺫﻛﺮ ﺷﺨﺺ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﺎ ﻣﺎﻧﺪﻥ ﻧﺴﻞ ﺍﻭ ﻧﺎﻣﺶ ﳕﺎﻧﺪ‪ ،‬ﺑﻮﺩ ﻭ ﻧﺒﻮﺩ ﻧﺴﻞ ﻳﻜﺴﺎﻥ ﺍﺳﺖ‪.‬‬
‫‪‬ﺮ ﺣﺎﻝ ﻣﺮﺍﺩ ﺍﺯ ﻛﻮﺛﺮ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ﺍﺧﲑ ﻳﻚ ﻛﺜﺮﺕ ﻭ ﮔﺴﺘﺮﺵ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺩﺭ ﻛﺜﺮﺕ ﻧﺴﻞ‪ ،‬ﻛﺜﺮﺕ ﭘﲑﻭﺍﻥ‪ ،‬ﮔﺴﺘﺮﺵ ﺍﺳﻼﻡ‪ ،‬ﺁﻭﺍﺯﻩ ﺑﺰﺭﮒ ﺁﻥ ﺣﻀﺮﺕ‪،‬‬
‫ﻭ ﺣﱴ ﺩﺭ ﺷﻔﺎﻋﺖ ﻭ ﺳﲑﺍﰉ ﺍﺯ ﺣﻮﺽ ﻛﻮﺛﺮ ﺟﺴﺘﺠﻮ ﻛﺮﺩ‪.‬‬
‫ﻳﻌﲎ ﺍﻯ ﭘﻴﺎﻣﱪ ﺍﻳﻦ ﺩﴰﻦ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺗﻮ ﺍﺑﺘﺮ ﻭ ﰉﻓﺮﺯﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﮔﻤﻨﺎﻣﻰ ﺑﺪﺍﻥ‪ :‬ﻣﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻥ ﺑﻪ ﺗﻮ ﻛﻮﺛﺮ ﺩﺍﺩﻩﺍﱘ‪ ،‬ﺍﻳﻦ ﻣﻮﺝ ﺗﻮﺣﻴﺪ ﻛﻪ ﺗﻮ ﺩﺭ ﺻﺤﻨﻪ ﺟﻬﺎﻥ ﺍﳚﺎﺩ‬
‫ﻛﺮﺩﻩﺍﻯ ﺑﺎ ﻧﺎﻡ ﻭ ﺁﻭﺍﺯﻩ ﺗﻮ ﺗﺎ ﺍﺑﺪ ﺩﺭ ﮔﺴﺘﺮﺵ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻫﻢ ﺧﻮﺩﺕ ﺑﻠﻨﺪﺁﻭﺍﺯﻩ‪ ،‬ﻫﻢ ﺩﻳﻨﺖ ﮔﺴﺘﺮﺩﻩ‪ ،‬ﻫﻢ ﭘﲑﻭﺍﻧﺖ ﻧﺎﳏﺪﻭﺩ‪ ،‬ﻫﻢ ﻓﺮﺯﻧﺪﺍﻧﺖ ﰉﺣﺪ‪ ‬ﻭ ﺣﺼﺮ‪ ،‬ﻭ ﻫﻢ ﺗﻌﻠﻴﻤﺎﺗﺖ‬
‫ﻋﺎﳌﮕﲑ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺣﱴ ﻭﺟﻮﺩ ﭘﺮ ﻭﺳﻌﺖ ﻭ ﭘﺮ ﺑﺮﻛﺘﺖ‪ ،‬ﺗﻮ ﺷﻔﻴﻊ ﺑﻨﺪﮔﺎﻥ ﻭ ﺳﺎﻗﻰ ﺗﺸﻨﮕﺎﻥ ﺍﺯ ﺣﻮﺽ ﻛﻮﺛﺮ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﻰ ﺑﻮﺩ ﻭﱃ ﺍﻳﻦ ﺩﴰﻦ ﺍﺑﺘﺮ ﻭ ﰉﺩﻭﺩﻣﺎﻥ ﻭ‬
‫ﰉﻧﺎﻡ ﻧﻴﻚ ﻭ ﻣﻨﻔﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﻳﻚ ﻛﻮﺛﺮ ﻭ ﮔﺴﺘﺮﺵ ﻋﺠﻴﱮ ﺧﱪ ﻣﻰﺩﻫﺪ ﺍﻣﺮﻭﺯ ﻛﻪ ﺳﺎﻝ ‪ ١٣٩٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺍﺳﺖ ﺁﻣﺎﺭ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺗﻌﺪﺍﺩ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺟﻬﺎﻥ ﺑﻪ ﻳـﻚ‬
‫ﻣﻴﻠﻴﺎﺭﺩ ﺑﺎﻟﻎ ﺷﺪﻩ ﻗﺮﺁﻥ ﺑﺮ ﭘﺸﺖ ﺑﺎﻡ ﺟﻬﺎﻥ ﻗﺪﻡ ﮔﺬﺍﺷﺘﻪ ﺣﱴ ﺍﺯ ﺭﺍﺩﻳﻮﻫﺎﻯ ﺩﻧﻴﺎﻯ ﻣﺴﻴﺤﻴ‪‬ﺖ ﺑﻪ ﮔﻮﺵ ﻣﻰﺭﺳﺪ ﻭ‪...‬‬
‫ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﭘﺎﻯ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﺩﺭﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺗﺸﻜﻴﻞ ﻭ ﭘﻴﺎﺩﻩ ﺷﺪﻥ ﻛﻮﺛﺮ ﺳﻬﻢ ﺑﻪ ﺳﺰﺍﺋﻰ ﺩﺍﺭﺩ ﻧﺴﻞ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻪ ﻭﺳﻴﻠﻪ ﻓﺎﻃﻤﻪ‬
‫ﺩﺭ ﺩﻧﻴﺎ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﮔﺴﺘﺮﺵ ﻳﺎﻓﺖ‪ ،‬ﺩﺍﻣﻦ ﭘﺎﻙ ﺯﻫﺮﺍ ﻓﺮﺯﻧﺪﺍﱏ ﺗﺮﺑﻴﺖ ﻛﺮﺩ ﻛﻪ ﻫﺮ ﻳﻚ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻛﻮﺛﺮﺍﻧﺪ‪ ،‬ﺍﻣﺎﻣﺎﻥ ﻳﺎﺯﺩﻩﮔﺎﻧﻪ ﻛﻪ ﺑﻪ ﺣﻜﻢ ﻛﺎﺳﻪﻫﺎﻯ ﻛﻮﺛﺮ ﻗﺮﺁﻧﻨﺪ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﭘﺲ‬
‫ﺍﺯ ﮔﺬﺷﺖ ﺑﻴﺶ ﺍﺯ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﻣﺮﺩﻡ ﺍﺯ ﻛﻮﺛﺮ ﻗﺮﺁﻥ ﻭ ﺍﺳﻼﻡ ﺳﲑﺍﺏ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﺯ ﺩﺍﻣﻦ ﭘﺎﻙ ﻓﺎﻃﻤﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻓﺎﻃﻤﻪ‪ ،‬ﺍﻳﻦ ﻛﻮﺛﺮ ﭘﺮ ﺑﺮﻛﺖ‪ ،‬ﺣﻠﻘﻪ ﺍﺗﺼﺎﻝ ﻣﺎ ﺑﲔ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻭ ﺍﻣﺖ ﺍﺳﻼﻣﻰ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻧﻮﺍﺭ ﺩﺭﺧﺸﺎﻥ ﻭﺣﻰ ﻭ ﺍﻭﻻﺩ ﰉﺣﺪ‪ ‬ﻭ ﺣـﺼﺮ ﭘﻴـﺎﻣﱪ‬
‫ﻋﻈﻴﻢﺍﻟﺸﺄﻥ ﺍﺯ ﻭﺟﻮﺩ ﺯﻫﺮﺍﻯ ﺍﻃﻬﺮ ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻨﺪ‪.‬‬
‫ﺑﲎﺍﻣﻴ‪‬ﻪ ﻫﺸﺘﺎﺩ ﺳﺎﻝ ﺍﻭﻻﺩ ﻓﺎﻃﻤﻪ ﺭﺍ ﻛﺸﺘﻨﺪ‪ ،‬ﺑﲎ ﻋﺒﺎﺱ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﺍﻭﻻﺩ ﻓﺎﻃﻤﻪ ﺭﺍ ﻛﺸﺘﻨﺪ ‪،‬ﺯﻳﺮ ﺩﻳﻮﺍﺭﻫﺎ ﮔﺬﺍﺷﺘﻨﺪ‪ ،‬ﻗﺘﻞ ﻋﺎﻡ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﳘﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻳﻚ ﳏﻘﹼﻖ ﻭ ﺩﺍﻧﺸﻤﻨﺪ‬
‫ﻋﺎﻟﻴﻤﻘﺎﻡ ﺷﻨﻴﺪﻡ ﻛﻪ ﺩﺭ ﻗﺮﻥ ﻫﺸﺘﻢ ﺳﺎﺩﺍﺕ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺯﻫﺮﺍ ﺭﺍ ﺳﺮﴰﺎﺭﻯ ﻛﺮﺩﻧﺪ ﺑﻪ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺭﺳﻴﺪﻧﺪ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻋﺜﻤﺎﱏ ﴰﺎﺭﻩ ﺁ‪‬ﺎ ﺑﻪ ﻧﻮﺯﺩﻩ ﻣﻴﻠﻴﻮﻥ ﺭﺳﻴﺪ ﺁﻳﺎ‬
‫ﺍﻳﻦ ﻣﻌﺠﺰﻩ ﻧﻴﺴﺖ »ﺍِﻧ‪‬ﺎ ﺍﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨﺎ ‪‬ﻙ ﺍ ﹾﻟ ﹶﻜ ‪‬ﻮﹶﺛ ‪‬ﺮ«‪.‬‬
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‫ﺾ ﹶﻛ ﹶﻜ ‪‬ﻮ ِﺭ ﺍﻟﻌِﻤﺎ ‪‬ﻣ ِﺔ« ﻋﺒﺎﺭﺕ ﻓﻴﻮﻣﻰ ﺩﺭ ﻣﺼﺒﺎﺡ ﭼﻨﲔ ﺍﺳﺖ‪» :‬ﻛﺎ ‪‬ﺭ ﺍﻟﹾﻌِﻤﺎ ‪‬ﻣ ﹶﺔ ﻛﹶـﻮ‪‬ﺭﹰﺍ‪:‬‬
‫ﻀ ِﻪ ﺍِﱃ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺿﻢ‪ ‬ﺑ ‪‬ﻌ ِ‬
‫ﻛﻮﺭ = ﭘﻴﭽﻴﺪﻥ ﻭ ﲨﻊ ﻛﺮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ » :‬ﹶﻛ ‪‬ﻮ ‪‬ﺭ ﺍﻟﺸ‪ ‬ﻰ ِﺀ‪ :‬ﺍِﺩﺍ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ ﻭ ‪‬‬
‫ﺍﹶﺩﺍﺭ‪‬ﻫﺎ ﻋ‪‬ﻠﻰ ‪‬ﺭﹾﺃ ِﺳ ِﻪ« ﺍﻳﻀﹰﺎ ﺩﺭ ﻣﺼﺒﺎﺡ ﻭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪ » :‬ﹸﻛ ﱡﻞ ‪‬ﺩ ‪‬ﻭ ٍﺭ ﹶﻛ ‪‬ﻮﺭ‪ «‬ﻫﺮ ﮔﺮﺩﻳﺪﻥ ﻛﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﺗﻜﻮﻳﺮ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﭘﻴﭽﻴﺪﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ‪ » :‬ﹶﻛﻮ‪ ‬ﺭ ﺍﻟﹾﻌِﻤﺎ ‪‬ﻣ ﹶﺔ ﻋ‪‬ﻠﻰ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﺗ‪‬ﻜﹾﻮﻳﺮﹰﺍ‪ :‬ﻟﹶﻔﱠﻬﺎ«‪.‬‬
‫]ﺯﻣﺮ‪ .[٥:‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﻛﻮﺭ ﻭ ﺗﻜﻮﻳﺮ ﺍﺳﺘﺪﺍﺭﻩ ﻭ ﻣﺪﻭﺭ ﺑﻮﺩﻥ ﺭﺍ ﻗﻴﺪ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﺯﻣﲔ ﺭﻭﺯ ﻭ ﺷﺐ ﺩﺍﺋﺮﻩ ﻭﺍﺭ ﺩﺭ ﺍﻃﺮﺍﻑ ﺯﻣﲔ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺧﺪﺍ ﻋﻠﻰ‬
‫ﺍﻟﺪﻭﺍﻡ ﺭﻭﺯ ﺭﺍ ﺷﺐ ﻭ ﺷﺐ ﺭﺍ ﺑﺮ ﺭﻭﺯ ﻣﻰﭘﻴﭽﺪ ﻭ ﭼﻮﻥ ﺷﺐ ﺭﺍ ﺑﺮ ﺭﻭﺯ ﭘﻴﭽﺪ ﺭﻭﺯ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﺑﺎﻟﻌﻜﺲ‪.‬‬
‫* ]ﺗﻜﻮﻳﺮ‪ .[١-٢:‬ﺗﻜﻮﻳﺮ ﻭ ﭘﻴﭽﻴﺪﻩ ﺷﺪﻥ ﺧﻮﺭﺷﻴﺪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﺁﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺘﺐ ﳒﻮﻡ ﻋﻜﺲ ﺳﺤﺎﰉﻫﺎ ﺭﺍ ﻣﻼﺣﻈﻪ ﻣﻰﻛﻨﻴﺪ ﻛﻪ ﺑـﻪ ﻃـﻮﺭ ﻣـﺎﺭﭘﻴﭽﻰ‬
‫ﻣﻰﭘﻴﭽﻨﺪ‪ ،‬ﺧﻮﺭﺷﻴﺪ ﭼﻨﺎﻧﻜﻪ ﮔﻮﻳﻨﺪ ﻭ ﺩﺭ ﻛﺘﺎﺏ »ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ« ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﻡ ﺍﺯ ﻣﺮﻛﺰﺵ ﺧﺎﻣﻮﺵ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻗﺴﻤﺖ ﺧﺎﻣﻮﺵ ﺷﺪﻩ ﺁﻥ ﺑﻪ ﻗﺸﺮ ﻇﺎﻫﺮﻯ‬
‫ﻣﻨﺘﻘﻞ ﺷﺪﻩ ﻭ ﻗﺸﺮ ﻇﺎﻫﺮﻯ ﺑﻪ ﻣﺮﻛﺰ ﺁﻥ ﺧﻮﺍﻫﺪ ﺭﻓﺖ ﻭ ﺁﻥ ﻗﻬﺮﹰﺍ ﺑﻪ ﻃﻮﺭ ﻣﺎﺭﭘﻴﭽﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﳘﺎﻥ ﺗﻜﻮﻳﺮ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻛﺘﺎﺏ ﻓﻮﻕ ﺹ ‪ ٣٤‬ﻭ ﻛﺘﺎﺏ »ﻣﺎﺩﻩ‪ ،‬ﺯﻣﲔ‬
‫ﻭ ﺁﲰﺎﻥ« ﺗﺄﻟﻴﻒ ﮔﺎﻣﻮﻑ ﺹ ‪ ٥٣٢‬ﻓﺼﻞ »ﺁﻳﻨﺪﻩ ﺧﻮﺭﺷﻴﺪ ﻣﺎ«‪.‬‬
‫ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺗﻜﻮﻳﺮ ﴰﺲ ﺍﻧﻘﺒﺎﺽ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﻣﻨﻘﺒﺾ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ »ﴰﺲ« ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪.‬‬
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‫ﻛﻮﻛﺐ = ﺳﺘﺎﺭﻩ‪] .‬ﺍﻧﻌﺎﻡ‪ .[٧٦:‬ﭼﻮﻥ ﺷﺐ ﺍﻭ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺖ ﺳﺘﺎﺭﻩﺍﻯ ﺩﻳﺪ‪ ،‬ﲨﻊ ﺁﻥ ﻛﻮﺍﻛﺐ ﺍﺳﺖ ]ﺻﺎﻓﺎﺕ‪ .[٦:‬ﻣﺎ ﺁﲰﺎﻥ ﻧﺰﺩﻳﻜﺘﺮ ﺭﺍ ﺑﺎ ﺯﻳﻨﱴ ﻛﻪ ﺳﺘﺎﺭﮔﺎﻥ ﺑﺎﺷﻨﺪ ﺯﻳﻨـﺖ‬
‫ﻛﺮﺩﻩﺍﱘ‪ .‬ﺩﺭ »ﲰﺎﺀ« ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻟﺴ‪‬ﻤﺎﺀ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ« ﺁﲰﺎﻥ ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﺍﺳﺖ ﻭ ﻛﻮﺍﻛﺐ ﺳﺘﺎﺭﮔﺎﻥ ﳘﺎﻥ ﻣﻨﻈﻮﻣﻪ ﺍﺳﺖ ﻭ ﺩﺭ »ﺭﺟﻢ« ﻭ »ﺻـﺒﺢ«‬
‫ﮔﺬﺷﺖ ﻛﻪ ﻛﻮﺍﻛﺐ ﻏﲑ ﺍﺯ ﻣﺼﺎﺑﻴﺢ ﺍﺳﺖ ﻭ ﺁﻳﻪ ]ﺍﻧﻔﻄﺎﺭ‪ .[١-٢:‬ﺩﺭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻛﻮﺍﻛﺐ ﺻﺮﻳﺢ ﺍﺳﺖ‪.‬‬
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‫ﻛﹶﻮ‪‬ﻥ = ﻛﺎﻥ ﺑﻪ ﻣﻌﲎ ﺑﻮﺩ‪ ،‬ﻫﺴﺖ‪ ،‬ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﻏﲑ ﺁﻥ ﻣﻰﺁﻳﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﮐﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪ :‬ﻛﺎﻥ ﺭﺍ ﺍﮔﺮ ﻋﺒﺎﺭﺕ ﺍﺯ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ‬
‫ﺩﺍﻧﺴﱴ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺧﱪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻓﻘﻂ ﺑﻪ ﺯﻣﺎﻥ ﺩﻻﻟﺖ ﻛﺮﺩﻩ ﻭ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻋﺒﺎﺭﺕ ﺍﺯ ﺣﺪﻭﺙ ﺷﻰﺀ ﻭ ﻭﻗﻮﻉ ﺁﻥ ﺩﺍﻧﺴﱴ ﺍﺯ ﺧﱪ ﰉﻧﻴﺎﺯ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻪ ﺯﻣﺎﻥ ﻭ ﻣﻌﲎ ﻫﺮ‬
‫ﺩﻭ ﺩﻻﻟﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﻛﻨﻮﻥ ﭼﻨﺪ ﻧﻮﻉ »ﻛﺎﻥ« ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫‪] -١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٦٧:‬ﺍﻳﻦ ﻫﺮ ﺩﻭ »ﻛﺎ ﹶﻥ« ﻣﻌﻤﻮﱃ ﻭ ﺍﺯ ﺍﻓﻌﺎﻝ ﻧﺎﻗﺼﻪﺍﻧﺪ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻚ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻳ‪‬ﺴﲑﹰﺍ ‪ِ -‬ﺍﻥﱠ ﺍﻟ ﻠﱠ ‪‬ﻪ ﻛﺎ ﹶﻥ ﻏﹶﻔﹸﻮﺭﹰﺍ ﺭ‪‬ﺣﻴﻤﹰﺎ ‪ِ -‬ﺍﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻛﺎ ﹶﻥ ‪‬ﻋ ِﻠﻴ‪ ‬ﹰﺎ ﻛﹶﺒﲑﹰﺍ« ﻛﺎﻥ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﺩﻻﻟﺖ ﺑﺮ ﺛﺒﻮﺕ ﻭ ﻟﺰﻭﻡ ﺩﺍﺭﺩ ﻭ‬
‫‪] -٢‬ﻧﺴﺎﺀ‪] .[١:‬ﻧﺴﺎﺀ‪ » .[١١:‬ﻭ ﻛﺎ ﹶﻥ ﺫِﻟ ‪‬‬
‫ﻣﻌﻨﺎﻯ »ﻫﺴﺖ« ﻣﻰﺩﻫﺪ ﻧﻪ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ‪ .‬ﻳﻌﲎ ﺧﺪﺍ ﺭﻗﻴﺐ ﺍﺳﺖ‪ .‬ﻋﻠﻴﻢ ﺍﺳﺖ‪ ،‬ﺣﻜﻴﻢ ﺍﺳﺖ ﻭ ﻫﻜﺬﺍ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﻛﺎﻥ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻭﺻﺎﻑ ﺧﺪﺍ ﻣﻌﲎ ﺍﺯﻟﻴ‪‬ﺖ ﻣﻰﺩﻫﺪ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻏﺮﺿﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﻛﺎ ﹶﻥ ﺍﻟ ﻠﱠ ‪‬ﻪ ﻋ‪‬ﻠﻴﻤﹰﺎ« ﻳﻌﲎ ﺧﺪﺍ ﺍﺯ ﺍﺯﻝ ﭼﻨﲔ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‬
‫ﺯﻣﺎﻥ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﻧﻴﺴﺖ‪.‬‬
‫ﻼ ﺣﻖ‪ ‬ﺍﺳﺖ ﻭ »ﻛﺎ ﹶﻥ«‬
‫ﻭ ﺣﻖ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺟﻮﻫﺮﻯ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﻛﺎﻥ ﮔﺎﻫﻰ ﺯﺍﻳﺪ ﺁﻳﺪ ﺑﺮﺍﻯ ﺗﻮﻛﻴﺪ ﻣﺜﻞ »ﻛﺎ ‪‬ﺩ ﺍﻟﻠﱠ ‪‬ﻪ ﻏﹶﻔﹸﻮﺭﹰﺍ ﺭ‪‬ﺣﻴﻤﹰﺎ« ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﺍﻳﻦ ﺳﺨﻦ ﻛﺎﻣ ﹰ‬
‫ﻓﻘﻂ ﺑﺮﺍﻯ ﺗﺜﺒﻴﺖ ﻭﺻﻒ ﻏﻔﺮﺍﻥ ﻭ ﺭﲪﺖ ﺑﺮﺍﻯ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﺩﻭﺍﻡ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪] -٣‬ﺍﺳﺮﺍﺀ‪] .[١١:‬ﺍﺳﺮﺍﺀ‪] .[٢٧:‬ﺍﺳﺮﺍﺀ‪» .[٥٣:‬ﻛﺎ ﹶﻥ« ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﻗﻊ ﻧﻴﺰ ﺩﻻﻟﺖ ﺑﺮ ﺛﺒﻮﺕ ﻭﺻﻒ ﻭ ﻗﻠﻴﻞ ﺍﻻﻧﻔﻜﺎﻙ ﺑﻮﺩﻥ ﺁﻥ ﺩﺍﺭﺩ‪.‬‬
‫‪] -٤‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[١١٠:‬ﻣﺮﱘ‪ .[٢٩:‬ﻣﻌﲎ ﻛﺎﻥ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ »ﻫﺴﺖ« ﺍﺳﺖ ﻛﻪ ﳘﺎﻥ ﻭﻗﻮﻉ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﴰﺎ ‪‬ﺘﺮﻳﻦ ﺍﻣ‪‬ﺖ ﻫﺴﺘﻴﺪ ﻛﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ‪.‬‬
‫ﭼﻄﻮﺭ ﺳﺨﻦ ﮔﻮﻳﻴﻢ ﺑﺎ ﺁﻧﻜﻪ ﻛﻮﺩﻙ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﺍﺳﺖ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻛﺎﻥ ﺑﺮﺍﻯ ﺣﺎﻝ ﺍﺳﺖ ﺭﺍﻏﺐ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﮔﻔﺘﻪ ﺩﻻﻟﺖ ﺑﺮ ﮔﺬﺷﺘﻪ ﺩﺍﺭﺩ ﻭﻟﻮ ﺑﻪ ﻃﻮﺭ ﳊﻈﻪ‪.‬‬
‫‪] -٥‬ﺑﻘﺮﻩ‪ .[٣٤:‬ﮔﻔﺘﻪﺍﻧﺪ ﻛﺎﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ »ﺻﺎﺭ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻣﺘﻨﺎﻉ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ ﻛﺮﺩ ﻭ ﺍﺯ ﻛﺎﻓﺮﺍﻥ ﺷﺪ‪.‬‬
‫‪ -٦‬ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻛﺎﻥ ﺑﻪ ﻣﻌﲎ ﺍﺳﺘﻘﺒﺎﻝ ﻧﻴﺰ ﺁﻳﺪ ]ﺍﻧﺴﺎﻥ‪ .[٧:‬ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬
‫‪] -٧‬ﺑﻘﺮﻩ‪ .[٢٨٠:‬ﮔﻔﺘﻪﺍﻧﺪ ﻛﺎﻥ ﺩﺭ ﺁﻳﻪ ﺗﺎﻣ‪‬ﻪ ﻭ ﺑﻪ ﻣﻌﲎ »ﻭﻗﻊ« ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﻗﺮﺿﺪﺍﺭ ﺩﺭ ﺗﻨﮕﻰ ﺑﺎﺷﺪ ﻣﻬﻠﺖ ﺍﺳﺖ ﺗﺎ ﻭﺳﻌﺖ ﻳﺎﻓﱳ ﺍﻭ‪.‬‬
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‫ﻣﻜﺎﻥ‪ :‬ﺍﺳﻢ ﻣﻜﺎﻥ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﻮﺿﻊ ﺣﺼﻮﻝ ﺷﻰﺀ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺗﻮ‪‬ﻫﻢ ﺷﺪﻩ ﻛﻪ ﻣﻴﻢ ﺁﻥ ﺍﺯ ﺍﺻﻞ ﻛﻠﻤﻪ ﺍﺳﺖ ]ﺣﺞ‪ .[٣١:‬ﻳﺎ ﺑﺎﺩ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻜﺎﱏ ﺩﻭﺭ‬
‫ﺳﺎﻗﻂ ﻛﻨﺪ‪.‬‬
‫ﻣﻜﺎﻧﺖ‪ :‬ﺑﻪ ﻣﻌﲎ ﻣﻮﺿﻊ ﻭ ﻣﱰﻟﺖ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﺲ‪ .[٦٧:‬ﳎﻤﻊ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﮔﻔﺘﻪ ﻣﻜﺎﻧﺔ ﻭ ﻣﻜﺎﻥ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺘﻴﻢ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺟﺎﻳﺸﺎﻥ ﻣﺴﺦ‬
‫ﻣﻰﻛﺮﺩﱘ‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪ .[١٣٥:‬ﻣﻜﺎﻧﺖ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﲤﻜﹼﻦ ﺍﺳﺖ‪ :‬ﺍﻯ ﻗﻮﻡ ﺑﻪ ﻗﺪﺭ ﲤﻜﹼﻦ ﺧﻮﺩ ﻛﺎﺭﻛﻨﻴﺪ ﻭ ﺩﺭ ﻛﻔﺮ ﭘﺎﻳﺪﺍﺭ ﺑﺎﺷﻴﺪ ﻣﻦ ﻧﻴﺰ ﳘﺎﻧﻘﺪﺭ ﻛﺎﺭ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪.‬‬
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‫ﻛﻮﻯ = ﺩﺍﻍ ﻛﺮﺩﻥ‪] .‬ﺗﻮﺑﻪ‪ .[٣٥:‬ﺭﻭﺯﻯ ﺁﻥ ﺯﺭ ﻭ ﺳﻴﻢ ﺩﺭ ﺁﺗﺶ ﺟﻬﻨ‪‬ﻢ ﺳﺮﺥ ﻛﺮﺩﻩ ﺷﻮﻧﺪ ﻭ ﺑﺎ ﺁﻥ ﭘﻴﺸﺎﻧﻴﻬﺎ ﻭ ‪‬ﻠﻮﻫﺎ ﻭ ﭘﺸﺘﻬﺎﻳﺸﺎﻥ ﺩﺍﻍ ﻛﺮﺩﻩ ﺷﻮﻧﺪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺞ ﻛﻨﻨﺪﮔﺎﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﻛﱰ« ﮔﺬﺷﺖ ﻧﻌﻮﺫﺑﺎﷲ ﻣﻨﻬﺎ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﹶﻛ ‪‬ﻰ = ﹶﻛ ‪‬ﻰ ﺩﺭ ﻛﻼﻡ ﻋﺮﺏ ﺳﻪ ﺟﻮﺭ ﺍﺳﺖ ﺍﻭﻝ ﳐﻔﻒ ﻛﻴﻒ‪،‬ﺩﻭﻡ ﺗﻌﻠﻴﻞ‪ ،‬ﺳﻮﻡ ﺑﻪ ﻣﻌﲎ ﺍﻥ ﻣﺼﺪﺭﻳﻪ‪ .‬ﺍﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ ]ﻃﻪ‪ .[٣٢-٣٣-٤٠:‬ﺁﻥ ﺩﺭ ﻫﺮﺩﻭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ‬
‫ﻚ ‪ -‬ﹶﻛ ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﺗﻘﱠ ‪‬ﺮ« ﺍﺳﺖ‪.‬‬
‫ﺤ ‪‬‬
‫ﺴِﺒ ‪‬‬
‫ﺗﻌﻠﻴﻞ ﺍﺳﺖ ﻭ ﺍﻥ ﻣﺼﺪﺭﻳﻪ ﺩﺭ ﺁﻥ ﻣﻀﻤﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺗﻘﺪﻳﺮ » ﹶﻛ ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
‫]ﳓﻞ‪ » .[٧٠:‬ﹶﻛ ‪‬ﻰ« ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺃﻥ ﻣﺼﺪﺭﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﺑﻌﻀﻰ ﺍﺯ ﴰﺎ ﺑﻪ ﻋﻤﺮ ﺍﺭﺫﻝ ﺑﺮﮔﺸﺘﻪ ﺷﻮﺩ ﺗﺎ ﭼﻴﺰﻯ ﻧﺪﺍﻧﺪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺩﺍﻧﺎ ﺑﻮﺩ‪ .‬ﺭﺍﻏﺐ ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﻦ ﻛﻠﻤﻪ ﲨﻠﻪﺍﻯ‬
‫ﻛﻮﺗﺎﻩ ﻭﺟﺎﻣﻌﻰ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ‪ :‬ﹶﻛ ‪‬ﻰ ﻋﻠﺖ ﻓﻌﻞ ﺷﻰﺀ ﻭﻛﹶﻴ‪‬ﻼ ﻋﻠﺖ ﺍﻧﺘﻘﺎﺀ ﺁﻧﺴﺖ » ﹶﻛ ‪‬ﻰ ِﻋ ﹶﻠﺔﹲ ﹶﻟ ِﻔ ‪‬ﻌ ِﻞ ﺍﻟﺸ‪ ‬ﻰ ِﺀ ‪‬ﻭ ﻛﹶﻴ‪‬ﻼ ِﻋﻠﱠﺔﹲ ِﻟﺎِﻧ‪‬ﺘِﻔﺎِﺋ ِﻪ«‪.‬‬
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‫ﻛﻴﺪ = ﺣﻴﻠﻪ‪ .‬ﺗﺪﺑﲑ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻴﺪ ﻧﻮﻋﻰ ﺣﻴﻠﻪ ﺍﺳﺖ ﮔﺎﻫﻰ ﻣﺬﻣﻮﻡ ﻭ ﮔﺎﻫﻰ ﳑﺪﻭﺡ ﺑﺎﺷﺪ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻣﺬﻣﻮﻡ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﳘﻴﻨﻄﻮﺭ ﺍﺳﺖ ﺍﺳﺘﺪﺭﺍﺝ ﻭ ﻣﻜﺮ ﻛﻪ ﮔﺎﻫﻰ‬
‫ﳑﺪﻭﺡ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺘﺮ ﺍﺳﺖ ﺁﻧﺮﺍ ﺩﺭ ﺻﻮﺭﺕ ﳑﺪﻭﺡ ﺑﻮﺩﻥ ﺗﺪﺑﲑ ﻣﻌﲎ ﻛﻨﻴﻢ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ .[٧٦:‬ﺍﻳﻦ ﭼﻨﲔ ﺗﺪﺑﲑ ﻛﺮﺩﱘ ﺑﺮﺍﻯ ﻳﻮﺳﻒ‪] .‬ﻃﺎﺭﻕ‪ .[١٥-١٦:‬ﻛﻴﺪ ﺍﻭﻝ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ‬
‫ﻛﻔﺎﺭ ﺍﺳﺖ ﻣﺬﻣﻮﻡ ﻭ ﺩﻭﻣﻰ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﺧﺪﺍﺳﺖ ﳑﺪﻭﺡ ﺍﺳﺖ‪ :‬ﺁﻥﻫﺎ ﺣﻴﻠﻪ ﻣﻰﻛﻨﻨﺪ ﺣﻴﻠﻪﺍﻯ ﻭ ﻣﻦ ﺩﺭ ﻣﻘﺎﺑﻠﺸﺎﻥ ﺗﺪﺑﲑ ﻣﻰﻛﻨﻢ ﺗﺪﺑﲑﻯ ‪ -‬ﺩﺭ ﺑﺎﺭﻩ ﻛﻴﺪ ﺑﻌﺪ ﺍﺯ ﻛﻴﺪ ﻛﻪ ﲞـﺪﺍ‬
‫ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣﻜﺮ«‪.‬‬
 ‫]ﺍﻧﺒﻴﺎﺀ‪ .[٥٧:‬ﲞﺪﺍ ﺣﻴﻠﻪ ﻭ ﺗﺪﺑﲑﻯ ﺩﺭﺑﺎﺭﻩ ﺑﺘﻬﺎﻳﺘﺎﻥ ﻣﻰﻛﻨﻢ‪.‬‬
‫ﺩﺭ ﺁﻳﺎﺕ ]ﻧﺴﺎﺀ‪] .[٧٦:‬ﺻﺎﻓﺎﺕ‪ .[٩٨:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻛﻴﺪ ﻣﺬﻣﻮﻡ ﺍﺳﺖ‪.‬‬
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‫ﻒ ‪‬ﺯ‪‬ﻳﺪ‪ «‬ﻭ ﺩﺭ ﻏﺎﻟﺐ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺗﻮﺃﻡ ﺑﺎ ﺗﻨﺒﻴﻪ ﻭ ﺗﻌﺠﺐ ﺍﺳﺖ ﳓﻮ ]ﺑﻘﺮﻩ‪ .[٢٨:‬ﻭ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﺗﻮﺃﻡ ﺑﺎ ﺗﻮﺑﻴﺦ ﻣﻰﺑﺎﺷﺪ‬
‫ﻛﻴﻒ = ﻛﻴﻒ ﻏﺎﻟﺒﺎ ﺍﺳﻢ ﺍﺳﺘﻔﻬﺎﻡ ﺍﺳﺖ ﻣﺜﻞ » ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﻣﺎﻧﻨﺪ ]ﻧﺴﺎﺀ‪.[٥٠:‬‬
‫ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﻣﺪﺛﺮ‪ .[١٨-٢٠:‬ﻇﺎﻫﺮﺍ ﺑﻪ ﻣﻌﲎ ﺣﺎﻝ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭ ﻓﻜﺮﻛﺮﺩ ﻭ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺖ ﭘﺲ ﻣﻠﻌﻮﻥ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻛﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺖ‪.‬‬
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‫ﻛﻴﻞ = ﭘﻴﻤﺎﻧﻪ ﻛﺮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﺁﻧﺮﺍ ﭘﻴﻤﺎﻧﻪ ﻛﺮﺩﻥ ﻃﻌﺎﻡ ﮔﻔﺘﻪ‪ ،‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺑﻴﺸﺘﺮ ﺩﺭ ﭘﻴﻤﺎﻧﻪ ﻃﻌﺎﻡ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﮔﻮﻳﻴﻢ » ِﻛ ﹾﻠ‪‬ﺘ ‪‬ﻪ ﺍﻟﻄﱠﻌﺎ ‪‬ﻡ« ﻳﻌﲎ ﺑﻪ ﺍﻭ ﻛﻴﻞ ﺩﺍﺩﻡ ﻭ ﺍﮔـﺮ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍﻟﻄﱠﻌﺎ ‪‬ﻡ« ﻳﻌﲎ ﺑﻪ ﭘﻴﻤﺎﻧﻪ ﻛﺮﺩﻥ ﻃﻌﺎﻡ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﻣﺒﺎﺷﺮﺕ ﻛﺮﺩﻡ‪.‬‬
‫ﺖ ﻋ‪‬ﻠﹶﻴ‪‬ﻪ« ﻳﻌﲎ ﺍﺯ ﺍﻭ ﻛﻴﻞ ﮔﺮﻓﺘﻢ‪ .‬ﻭﻫﺮﮔﺎﻩ ﮔﻮﻳﻴﻢ‪ِ » :‬ﻛ ﹾﻠ ‪‬‬
‫ﮔﻮﻳﻴﻢ‪ِ»:‬ﺍ ﹾﻛ‪‬ﺘ ﹾﻠ ‪‬‬
‫]ﻣﻄﻔﹼﻔﲔ‪ .[٢-٣:‬ﭼﻮﻥ ﺍﺯ ﻣﺮﺩﻡ ﻛﻴﻞ ﮔﲑﻧﺪ ﲤﺎﻡ ﮔﲑﻧﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﻣﺮﺩﻡ ﻛﻴﻞ ﺩﻫﻨﺪ ﻳﺎ ﻭﺯﻥ ﻛﻨﻨﺪ ﻛﻢ ﻛﻨﻨﺪ‪.‬‬
‫]ﻳﻮﺳﻒ‪ .[٦٣:‬ﺑﺮﺍﺩﺭﻣﺎﻥ ﺭﺍ ﺑﺎ ﻣﺎ ﺑﻔﺮﺳﺖ ﺗﺎ ﻛﻴﻞ ﺑﮕﲑﱘ‪.‬‬
‫ﻛﻴﻞ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﺁﻟﺖ ﻛﻴﻞ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[١٥٢:‬ﭘﻴﻤﺎﻧﻪ ﻭ ﺗﺮﺍﺯﻭ ﺭﺍ ﺑﻪ ﻋﺪﺍﻟﺖ ﲤﺎﻡ ﻛﻨﻴﺪ‪.‬‬
‫ﻣﻜﻴﺎﻝ‪ :‬ﺍﺳﻢ ﺁﻟﺖ ﺍﺳﺖ ﻳﻌﲎ ﭘﻴﻤﺎﻧﻪ ]ﻫﻮﺩ‪.[٨٤:‬‬
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‫ﻀ ‪‬ﻊ« ﺍﺳﺘﻜﺎﻧﺖ ﺑﻪ ﻣﻌﲎ ﺗﺬﻟﻞ ﻭ ﺧﻀﻮﻉ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٦:‬ﻳﻌﲎ ﺩﺭ ﺍﺛﺮ ﺯﲪﺎﺗﻴﻜﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﻪ‬
‫ﲔ ﻛﹶﻴ‪‬ﻨ ﹰﺎ‪ :‬ﺧ ‪‬‬
‫ﻛﲔ = )ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ( ﺧﻀﻮﻉ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ »ﻛﺎ ﹶﻥ ﻳ‪‬ﻜ ‪‬‬
‫ﺁ‪‬ﺎ ﺭﺳﻴﺪ ﺳﺴﺖ ﻧﺸﺪﻧﺪ‪ ،‬ﺿﻌﻴﻒ ﻧﮕﺸﺘﻨﺪ‪ ،‬ﺑﻪ ﺩﴰﻨﺎﻥ ﺗﺴﻠﻴﻢ ﻭ ﺧﺎﺿﻊ ﻧﺸﺪﻧﺪ‪.‬‬
‫]ﻣﺆﻣﻨﻮﻥ‪ .[٧٦:‬ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﻣﻨﻘﺎﺩ ﻭ ﺧﺎﺿﻊ ﻧﺸﺪﻧﺪ ﻭ ﻧﺎﻟﻪ ﻧﻜﺮﺩﻧﺪ‪.‬‬
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‫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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‫ﻣﺮداد ﻣﺎه ‪ ١٣٨۶‬ﺧﻮرﺷﯿﺪی‬

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