‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬خ‪:‬‬ ‫»ﺑﻪ ﻧﺎم ﭘﺮوردﮔﺎر ﯾﮑﺘﺎ«‬

‫ﺧﺎﺀ = ﻫﻔﺘﻤﲔ ﺣﺮﻑ ﺍﺯ ﺣﺮﻭﻑ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﺍﺳﺖ‪ .‬ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺷﺸﺼﺪ ﺍﺳﺖ‪.‬‬
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‫ﺧﺐﺀ = ﭘﻮﺷﻴﺪﻩ‪ .‬ﺎﻥ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻫﺮ ﺫﺧﲑﻩ ﺷﺪﻩ ﭘﻮﺷﻴﺪﻩ ﺭﺍ ﺧﺒﺄ ﮔﻮﻳﻨﺪ »ﺧ‪‬ﺒ‪‬ﺎ َﺀ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ‪‬ﺧ ‪‬ﺒ ﹰﺄ‪ :‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ«‪.‬‬
‫ﺏ«‪ :‬ﺗﺴﺎﱂ ﭘﻮﺷﻴﺪﻥ ﻋﻴﺒﻬﺎﺳﺖ‪ .‬ﻭ ﺩﺭ ﺣﻜﻤﺖ ‪١٤٨‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﻔﻌﻮﻝ ﻣﻰﺁﻳﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ٥‬ﺁﻣﺪﻩ‪» :‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺴﺎﹶﻟ ‪‬ﻤ ﹸﺔ ‪‬ﺧ ‪‬ﺒﹸﺄ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻮ ِ‬
‫ﺖ ﻟِﺴﺎِﻧ ِﻪ« ﻣﺮﺩ ﺯﻳﺮ ﺯﺑﺎﻧﺶ ﭘﻨﻬﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﺳﺨﻦ ﮔﻮﻳﺪ ﻗﺪﺭﺵ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺤ ‪‬‬
‫ﻫﺴﺖ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ‪‬ﻣﺨ‪‬ﺒ‪‬ﻮﺀٌ ‪‬ﺗ ‪‬‬
‫]ﳕﻞ‪ [٢٥:‬ﺷﻴﻄﺎﻥ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺭﺍ ﺑﺮ ﺁﻧﺎﻥ ﺁﺭﺍﺳﺘﻪ ﺗﺎ ﺧﺪﺍﺋﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ‪‬ﺎﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻭ ﺁﻧﭽﻪ ﭘﻨﻬﺎﻥ ﻣﻰﻛﻨﻴﺪ ﻭ ﺁﺷﻜﺎﺭ ﻣﻰﺩﺍﺭﻳﺪ ﻣﻴﺪﺍﻧﺪ‪ ،‬ﺳﺠﺪﻩ ﻧﻜﻨﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺗﺮﲨﻪ ﻳﻨﺎ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﺍﻟﹼﺎ« ﺭﺍ ﺩﺭ ﺁﻭ‪‬ﻝ ﺁﻳﻪ ﻣﺸﺪ‪‬ﺩ ﲞﻮﺍﻧﻴﻢ ‪.‬‬
‫ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﺳﺨﻦ ﻫﺪ ﻫﺪ ﺍﺳﺖ ﻛﻪ ﺧﻄﺎﺏ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﺳﺒﺎﺀ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﻛﻠﻤﻪﺍﻯ ﻋﺠﻴﺐ ﻭ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ‪ .‬ﺎﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻳﻌﲎ‬
‫ﭼﻪ؟ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﺮﻕ ﺩﺭ ﻣﻴﺎﻥ ﺫﺭ‪‬ﺍﺕ ﺍﺑﺮ ﻭ ﻋﺴﻞ ﻭ ﺷﲑ ﺩﺭ ﮔﻠﻬﺎ ﻭ ﻋﻠﻔﻬﺎ ‪‬ﺎﻥ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﺳﻴﻠﻪ ﲣﻠﻴﻪ ﺍﻟﻜﺘﺮﻳﻜﻰ ﺑﺮﻕ ‪‬ﺎﻥ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ ﺁﺷﻜﺎﺭ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻭﺳﻴﻠﻪ‬
‫ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻭ ﮔﺎﻭ‪ ،‬ﻋﺴﻞ ﻭ ﺷﲑ ﻫﻨﺎﻥ ﺭﺍ ﻇﺎﻫﺮ ﻣﻰﺳﺎﺯﺩ‪.‬‬
‫ﻭ ﺍﻳﻀﹰﺎ ﲤﺎﻡ ﺣﺒﻮﺑﺎﺕ ﻭ ﻣﻴﻮﻩﻫﺎ ﻭ ﻏﲑﻩ ﺩﺭ ﮔﺎﺯﻫﺎﻯ ﻫﻮﺍ ﻭ ﺍﻣﻼﺡ ﺩﺭﻳﺎ ﻭ ﺧﺎﻙ ﻭ ﺁﺏ‪ ،‬ﭘﻨﻬﺎﻥ ﻭ ‪‬ﺎﻥ ﺍﻧﺪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﺳﻴﻠﻪ ﮔﻠﻬﺎ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﻫﺮ ﺳﺎﻝ ﺑﻪ ﺍﻧﺪﺍﺯﻩ‬
‫ﻣﻌﻴ‪‬ﻦ ﺁﺷﻜﺎﺭ ﻣﻰﺳﺎﺯﺩ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﻭ ﻧﻴﺰ ﻧﺴﻞﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺑﺸﺮ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺣﺸﺮﺍﺕ ﳘﻪ ﺩﺭ ﻋﺎﱂ ﳐﻔﻰ ﻭ ﻣﺴﺘﻮﺭﺍﻧﺪ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﻭﺟﻮﺩ‬
‫ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﻨﺪ‪.‬‬
‫ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﭼﻪ ﻭﺍﻗﻌﻴ‪‬ﱴ ﺍﺳﺖ؟!! ﺩﺭﻙ ﻫﺪﻫﺪ ﭼﻪ ﺩﺭﻙ ﻋﺠﻴﱮ ﺍﺳﺖ؟! ﻭ ﺷﺎﻳﺪ ﻣﻌﲎ ﺁﻳﻪ ]ﺣﺠﺮ‪ [٢١:‬ﳘﲔ ﺑﺎﺷﺪ‪.‬‬
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‫ﺧﺒﺖ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺯﻣﲔ ﳘﻮﺍﺭ‪) .‬ﻣﻔﺮﺩﺍﺕ( ﺩﺭ ﳎﻤﻊ ﺯﻣﲔ ﳘﻮﺍﺭ ﻭﺳﻴﻊ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺳﭙﺲ ﺍﺧﺒﺎﺕ ﺑﻪ ﻣﻌﲎ ﻧﺮﻣﻰ ﻭ ﺗﻮﺍﺿﻊ ﻳﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﻫﻮﺩ‪.[٢٣:‬‬
‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺍﺧﺒﺎﺕ ﺑﻪ ﻣﻌﲎ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺳﺖ‪ .‬ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺍﻃﻤﻴﻨﺎﻥ ﺣﺘﻤﻰ ﺩﺍﻧﺴﱳ ﻭﻋﺪﻩ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺍﳒﺎﻡ ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﻣﻄﻤﺌﻦ ﺷﺪﻧﺪ‪ ،‬ﻳﺎﺭﺍﻥ ‪‬ﺸﺖ ﺍﻧﺪ‪] .‬ﺣﺞ‪ [٥٤:‬ﺗﺎ ﺑﻪ ﺁﻥ ﺍﳝﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﺩﻟﺸﺎﻥ ﺑﺪﺍﻥ ﻣﻄﻤـﺌﻦ‬
‫ﺑﺎﺷﺪ‪] .‬ﺣﺞ‪ [٣٤:‬ﻣﻌﺒﻮﺩ ﴰﺎ ﻳﮕﺎﻧﻪ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﺗﺴﻠﻴﻢ ﺷﻮﻳﺪ ﻭ ﻣﺘﻮﺍﺿﻌﺎﻥ ﺭﺍ ﺑﺸﺎﺭﺕ ﺑﺪﻩ ‪.‬‬
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‫ﺧﺒﺚ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﻧﺎﭘﺎﻛﻰ‪ .‬ﭘﻠﻴﺪﻯ‪] .‬ﺍﻋﺮﺍﻑ‪ [٥٨:‬ﺳﺮﺯﻣﲔ ﭘﺎﻙ ﻭ ﺭﺋﻴﺪﻧﺶ ﺑﻪ ﺍﺫﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻣﻰﺭﻭﻳﺪ ﻭ ﺳﺮﺯﻣﻴﻨﻴﻜﻪ ﭘﻠﻴﺪ ﻭ ﻧﺎﭘﺎﻙ ﺍﺳﺖ ﻧﺒﺎﺗﺶ ﳕﻰﺭﻭﻳﺪ ﻣﮕﺮ ﻛﻢ‪ .‬ﺭﺍﻏﺐ‪،‬‬
‫ﺧﺒﻴﺚ ﺭﺍ ﻧﺎﭘﺴﻨﺪ ﻣﻌﲎ ﻛﺮﺩﻩ ﻧﺎﭘﺴﻨﺪﱙ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﭘﻠﻴﺪﻯ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ :٢٦٧‬ﺑﻘﺮﻩ ﮔﻮﻳﺪ‪ :‬ﺧﺒﻴﺚ ﻧﻘﺮﻩ ﻭ ﺁﻫﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﮔﺪﺍﺧﱳ ﺍﺯ ﻧﻘﺮﻩ ﻭ ﺁﻫﻦ ﺟﺪﺍ ﻣﻰﺷﻮﺩ‪ ،‬ﺍﺻﻞ ﺁﻥ ﺭﺩﺍﺋﺖ )ﭘﻠﻴﺪﻯ( ﺍﺳﺖ ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺧﺒﻴﺚ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺎﭘﺎﻙ‪ ،‬ﭘﻠﻴﺪ ﻭ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺑﺎﺷﺪ ﺍﻋﻢ‪ ‬ﺍﺯ ﺍﻧﺴﺎﻥ ﻭ ﻛﻼﻡ ﻭ ﻗﺎﻧﻮﻥ ﻭ ﻃﻌﺎﻡ ﻭ ﻏﲑﻩ ﻭ ﺿﺪ‪ ‬ﺁﻥ ﻃﻴ‪‬ﺐ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﭘﺎﻙ ﻭ ﺩﻟﭽﺴﺐ ﺍﺳﺖ ‪.‬‬
‫* ]ﻧﻮﺭ‪ [٢٦:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﺒﻴﺜﺎﺕ ﻭ ﺧﺒﻴﺜﲔ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻧﺎﭘﺎﻙ ﺍﺳﺖ ‪.‬‬
‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻌﺪ ﺍﺯ ﺁﻳﺎﺕ ﺯﻧﺎ ﻭ ﻟﻌﺎﻥ ﻭ ﺍﻓﻚ ﻭﺍﻗﻊ ﺷﺪﻩ ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﭘﺎﻙ ﺑﻪ ﺣﻜﻢ ﺍﳝﺎﻥ ﺍﺯ ﺍﻳﻦ ﻧﺴﺒﺘﻬﺎ ﺑﻪ ﺩﻭﺭ ﺍﻧﺪ ﻭ ﺑﺮﺍﻯ ﺁﻥﻫﺎ ﻣﻐﻔﺮﺕ ﻭ ﺭﻭﺯﻯ ﺧﻮﺵ‬
‫ﺁﻳﻨﺪ ﻫﺴﺖ‪ .‬ﺑﻘﻴ‪‬ﻪ ﺳﺨﻦ ﺩﺭ »ﻃﻴ‪‬ﺐ« ﺍﺳﺖ ‪.‬‬
‫ﻭ ﺍﻳﻨﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺯﻧﺎﻥ ﭘﺎﻙ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﭘﺎﻙ ﻭ ﺯﻧﺎﻥ ﻧﺎﭘﺎﻙ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﻧﺎﭘﺎﻙﺍﻧﺪ ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﻧﺲ ﻭ ﲤﺎﻳﻞ ﻭ ﺍﻟﻔﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻴﺎﻥ ﭘﺎﻛﺎﻥ ﻳﻚ ﻧﻮﻉ ﻛﺸﺶ ﻣﻌﻨﻮﻯ ﻫﺴﺖ ﻛﻪ ﺑﻪ‬
‫ﻳﻜﺪﻳﮕﺮ ﲤﺎﻳﻞ ﻣﻰﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺑﺎ ﳘﺠﻨﺲ ﭘﺮﻭﺍﺯ‪.‬‬
‫ﺸ ِﺮﻙ‪«‬‬
‫ﺸ ِﺮ ﹶﻛ ﹰﺔ ‪‬ﻭ ﺍﻟﺰ‪‬ﺍِﻧ ‪‬ﻴ ﹸﺔ ﻻ ﻳ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻬﺎ ﺍِﻟﹼﺎ ﺯﺍ ٍﻥ ﹶﺍ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺢ ﺍِﻟﹼﺎ ﺯﺍِﻧ‪‬ﻴ ﹰﺔ ﹶﺍ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻤﺎ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ »ﺍﹶﻟﺰ‪‬ﺍِﻧ‪‬ﻴ ﹸﺔ ﻻ ‪‬ﻳ ‪‬ﻨ ِﻜ ‪‬‬
‫ﺍﺳﺖ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ‪ ،‬ﻃﻴ‪‬ﺐ ﻭ ﺍﻫﻞ ﻛﻔﺮ ﻭ ﻓﺴﺎﺩ ﺧﺒﻴﺚ ﺍﻧﺪ‪ .‬ﻭ ﻓﺮﻕ ﺧﺒﻴﺚ ﻭ ﻃﻴ‪‬ﺐ ﺩﺭ ﺍﻧﺴﺎﻥ‪ ،‬ﺑﺎ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﻭ ﻋﺪﻡ ﺁﻥ ﺩﻭ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ [١٥٧:‬ﻃﻴ‪‬ﺒﺎﺕ ﻫﺮ ﭼﻴﺰ ﭘﺎﻙ ﻭ ﺩﻟﭽﺴﺐ ﻭ ﺧﺒﺎﺋﺚ ﻫﺮ ﭼﻴﺰ ﭘﻠﻴﺪ ﻭ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺍﺳﺖ‪ .‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺱ‪.‬ﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻭ‬
‫ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭘﺎﻛﻴﺰﻩ ﺩﺭ ﺍﺳﻼﻡ ﺣﻼﻝ ﻭ ﻫﺮ ﭘﻠﻴﺪ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﻧﺼ‪‬ﻬﺎﻯ ﺧﺎﺹ ﻛﻪ ﻣﺒﻴ‪‬ﻦ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﺍﻧﺪ ﻣﻰﺷﻮﺩ ﺑﻪ ﻋﻤﻮﻡ ﺁﻳﻪ ﺍﺳﺘﻨﺎﺩ ﻛﺮﺩ ﺑـﻪ‬
‫ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺭ ﭼﻴﺰﻫﺎﺋﻰ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺁ‪‬ﺎ ﺣﻜﻢ ﺍﺳﺘﻨﺒﺎﻁ ﳕﻮﺩ ﺑﻘﻴ‪‬ﻪ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻟﻔﻆ »ﻃﻴ‪‬ﺐ« ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ‪.‬‬
‫]ﺍﺑﺮﺍﻫﻴﻢ‪ [٢٦:‬ﻛﻠﻤﻪ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﮔﻔﺘﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻛﻠﻤﻪ ﻃﻴ‪‬ﺒﻪ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ ﻛﻠﻤﻪ ﺗﻮﺣﻴﺪ‪ .‬ﻭﱃ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻋﻤﻮﻡ ﺷﺮﻙ ﻭ ﻗﺎﻧﻮ‪‬ﺎﻯ ﻏﲑ ﻃﺒﻴﻌﻰ ﻭ ﻛﻠﻤﺎﺕ‬
‫ﻧﺎﺣﻖ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻛﻠﻤﻪ ﻃﻴ‪‬ﺒﻪ ﺧﻼﻑ ﺁﻥ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻃﻴ‪‬ﺐ«‪.‬‬
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‫ﺧﱪ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺩﺍﻧﺴﱳ ﻭ ﻋﻠﻢ ﺑﻪ ﺷﻰﺀ‪» .‬ﺧﱪ ﺍﻟﺸﻰﺀ ﺧﱪﹰﺍ‪ :‬ﻋﻠﻤﻪ« ﻭ ﺧﱪ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﺁﻧﭽﻪ ﻧﻘﻞ ﻭ ﺣﻜﺎﻳﺖ ﻣﻰﺷﻮﺩ )ﺍﻗﺮﻝ( ]ﻛﻬﻒ‪ [٩١:‬ﺁﻧﭽﻪ ﺭﺍ ﻧﺰﺩ ﺍﻭ ﺑـﻮﺩ‬
‫ﺍﺣﺎﻃﻪ ﻛﺮﺩﱘ ﻭ ﺩﺍﻧﺴﺘﻴﻢ ]ﻛﻬﻒ‪ [٦٨:‬ﭼﮕﻮﻧﻪ ﺷﻜﻴﺒﺎ ﻣﻰﺷﻮﻯ ﺩﺭ ﺍﻧﭽﻪ ﺩﺍﻧﺶ ﺗﻮ ﺍﺣﺎﻃﻪ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ‪.‬‬
‫* ]ﳕﻞ‪ [٧:‬ﻣﻮﺳﻰ ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﮔﻔﺖ‪ :‬ﻣﻦ ﺁﺗﺸﻰ ﺩﻳﺪﻡ ﺑﻪ ﺯﻭﺩﻯ ﺍﺯ ﺁﻥ ﺑﺮﺍﻯ ﴰﺎ ﺧﱪﻯ ﻣﻰﺁﻭﺭﻥ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﱪ )ﺑﻪ ﻓﻨﺢ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ( ﻋﻠﻢ ﺑﻪ ﺍﺷﻴﺎﺀ ﺍﺳﺖ ﺍﺯ ﻃﺮﻳﻖ ﺍﺧﺒﺎﺭ ﻭ ﺣﻜﺎﻳﺖ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﱪﻩ ﺩﺍﻧﺴﱳ ﺑﺎﻃﻦ ﻛﺎﺭ ﺍﺳﺖ ‪.‬‬
‫ﺧﺒﲑ‪ :‬ﺩﺍﻧﺎ ﻭ ﺁﻥ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﭼﻬﻞ ﻭ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪] [٨:‬ﺍﻧﻌﺎﻡ‪ [١٨:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺒﲑ ﺍﺯ ﺧﱪﻩ ﻣﺆﺧﻮﺫ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ‬
‫ﺑﻪ ﺟﺰﺋﻴﺎﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺧﺺ‪ ‬ﺍﺯ ﻋﻠﻴﻢ ﺍﺳﺖ ‪.‬‬
‫ﲑ« ﺟﺎﻯ ﺁﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﻓﺎﻋﻞ ﺁﻥ »ﺍﺣﺪ« ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺍﺣﺪﻯ ﺑﻪ ﺗﻮ ﻣﺜﻞ ﳐﱪ ﺩﺍﻧﺎ ﺧﺐ ﳕﻰﺩﻫﺪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ‬
‫ﻚ« ﳏﺬﻭﻑ ﺍﺳﺖ ﻭ » ِﻣ ﹾﺜ ﹸﻞ ﺧ‪‬ﺒ ٍ‬
‫* ]ﻓﺎﻃﺮ‪ [١٤:‬ﻓﺎﻋﻞ »‪‬ﻳ‪‬ﻨﺒ‪‬ﹸﺌ ‪‬‬
‫ﺗﻘﺪﻳﺮ ﺁﻥ ﺭﺍ ﭼﻨﲔ ﮔﻔﺘﻪ‪ :‬ﺧﱪ ﳕﻰﺩﻫﺪ ﺗﻮ ﺭﺍ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﻣﺮ ﳐﱪﻯ ﻣﺜﻞ ﳐﱪ ﺩﺍﻧﺎ‪.‬‬
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‫ﺧﺒﺰ = ﻧﺎﻥ‪] .‬ﻳﻮﺳﻒ‪ [٣٦:‬ﻭ ﺩﻳﮕﺮﻯ ﮔﻔﺖ ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺑﺎﻻﻯ ﺳﺮﻡ ﻧﺎﻥ ﲬﻞ ﻣﻰﻛﻨﻢ‪ .‬ﺍﻳﻦ ﺑﻔﻆ ﺗﻨﻬﺎ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺩﻋﺎﻯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ‬
‫ﺾ ﺭ‪‬ﺑ‪‬ﻨﺎ«)ﺳﻔﻴﺘﺔ ﺍﻟﺒﺤﺎﺭ ﺧﻴﺰ(‪:‬‬
‫ﺨ ‪‬ﺒ ‪‬ﺰ ﻣﺎ ﺻ‪‬ﻤ‪‬ﻨﺎ ‪‬ﻭ ﻻ ﺻ‪‬ﻠﱠﻴ‪‬ﻨﺎ ﻭ‪‬ﻻ ﹶﺍﺩ‪‬ﻳ‪‬ﻨﺎ ﻓﹶﺮﺍﺋ ‪‬‬
‫ﻕ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨﺎ ‪‬ﻭ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﻓﹶﻠﹶﻮ‪‬ﻻ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬ﺒ ِﺰ ‪‬ﻭ ﻻ ‪‬ﺗ ﹶﻔﺮ‪ ‬‬
‫)ﺹ( ﺩﺭﺑﺎﺭﻩ ﻧﺎﻥ ﻫﺴﺖ‪» :‬ﺍﻟﻠﹼﻬﻢ‪ ‬ﺑﺎ ِﺭ ‪‬ﻙ ﻟﹶﻨﺎ ﰱ ﺍﹾﻟ ‪‬‬
‫ﺧﺪﺍ ﻳﺎ ﻧﺎﻥ ﻣﺎ ﺭﺍ ﺑﺮﻛﺖ ﺩﻩ‪ ،‬ﻣﻴﺎﻥ ﻣﺎ ﻭ ﺁﻥ ﺟﺪﺍﺋﻰ ﻧﻴﺎﻧﺪﺍﺯ‪ ،‬ﺍﮔﺮ ﻧﺎﻥ ﻧﺒﻮﺩ ﺭﻭﺯﻩ ﳕﻰﮔﺮﻓﺘﻴﻢ‪ ،‬ﳕﺎﺯ ﳕﻰﺧﻮﺍﻧﺪﱘ‪ ،‬ﻭﺍﺟﺒﺎﺕ ﺧﺪﺍ ﺭﺍ ﺍﺩﺍ ﳕﻰﻛﺮﺩﱘ ‪.‬‬
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‫ﺧﺒﻂ = ﺿﺮﺏ ﺷﺪﻳﺪ‪» .‬ﺧﺒﻄﻪ ﲞﺒﻄﻪ‪ :‬ﺿﺮﺑﻪ ﺷﺪﻳﺪﹰﺍ« )ﻗﺎﻣﻮﺱ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻧﺎ ﳘﻮﺍﺭ ﺯﺩﻥ ﮔﻔﺘﻪ ﻣﺜﻞ ﺯﺩﻥ ﺩﺭﺧﺖ ﺑﻪ ﻋﺼﺎ ﻭ ﺯﺩﻥ ﺷﺘﺮ ﭘﺎﻳﺶ ﺭﺍ ﺑﻪ ﺯﻣﲔ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻣﻜﹼﻪ ﻭ ﻣﺪﻳﻨﻪ‬
‫ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻰ ﺍﻥ ﳜﺒﻂ ﺷﺠﺮﻫﺎ« ‪‬ﻰ ﻓﺮﻣﻮﺩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﺭﺧﺖ ﻣﻜﹼﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺧﺒﻂ ﺷﺠﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭﺧﺖ ﺭﺍ ﺑﺎ ﻋﺼﺎ ﺑﺰﱏ ﺗﺎ ﺑﺮﮔﺶ ﺑﺮﻳﺰﺩ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﻫﺴﺖ »ﲣﺒ‪‬ﻄﻪ‪ :‬ﺿﺮﺑﻪ ﺷﺪﻳﺪﹰﺍ« ]ﺑﻘﺮﻩ‪.[٢٧٥:‬‬
‫ﻣﺲ‪ ‬ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺟﻨﻮﻥ ﻭ ﳑﺴﻮﺱ ﺑﻪ ﻣﻌﲎ ﳎﻨﻮﻥ ﺍﺳﺖ )ﻛﺸ‪‬ﺎﻑ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻛﻨﺎﻳﻪ ﺍﺯ ﺟﻨﻮﻥ ﺍﺳﺖ »ﻣﻦ ﺍﳌﺲ‪ «‬ﻣﺘﻌﻠﹼﻖ ﺑﻪ »ﻳﺘﺨﺒ‪‬ﻄﻪ« ﺍﺳﺖ ﻭ »ﻣﻦ« ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺍﺳﺖ‬
‫)ﳎﻤﻊ(‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﺭﺑﺎ ﻣﻰﺧﻮﺭﻧﺪ ﺑﺮ ﳕﻰﺧﻴﺰﺩ )ﺯﻧﺪﮔﻰ ﳕﻰﻛﻨﻨﺪ( ﻣﮕﺮ ﻣﺎﻧﻨﺪ ﻛﺴﻰ ﻛﻪ ﺷﻴﻄﺎﻥ ﺑﻪ ﺍﻭ ﺩﻳﻮﺍﻧﮕﻰ ﻭ ﺍﺧﺘﻼﻝ ﺣﻮ‪‬ﺍﺱ ﺭﺳﺎﻧﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺁ‪‬ﺎ ﻣﻰﮔﻮﻳﻨﺪ‬
‫ﺑﻴﻊ ﻣﺜﻞ ﺭﺑﺎﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺑﻴﻊ ﺭﺍ ﺣﻼﻝ ﻭ ﺭﺑﺎ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺭﺑﺎﺏ ﺗﻔﺎﺳﲑ »ﻻ ﻳﻘﻮﻣﻮﻥ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺑﺮﺧﺎﺳﱳ ﺍﺯ ﻗﱪ ﺩﺭ ﺭﻭﺯ ﺣﺸﺮ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺭﺑﺎ ﺧﻮﺍﺭﺍﻥ‬
‫ﻚ ِﺑﺎﹶﻧ‪‬ﻬ ‪‬ﻢ ﻗﺎﻟﹸﻮﺍ‪ «...‬ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺖ ‪.‬‬
‫ﺩﻳﻮﺍﻧﻪ ﺍﺯ ﻗﱪ ﺳﺮ ﺑﺮ ﻣﻰﺩﺍﺭﻧﺪ ﻭﱃ ﻗﻴﺪ »ﺫِﻟ ‪‬‬
‫ﺩﺭ ﺍﳌﻨﺎﺭ ﻭ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﻗﻴﺎﻡ ﺯﻧﺪﮔﻰ ﮔﺮﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺍﻳﺴﺘﺎﺩﻥ ﭼﻨﲔ ﻣﺮﺩﺍﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﺜﻞ ﺷﺨﺺ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻃﺮﻳﻖ ﻣﺘﻌﺎﺩﻝ ﺯﻧﺪﮔﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻌﺎﻭﺿﻪ ﭘﻮﻝ ﺑﺎ ﻧﺎﻥ ﻭ‬
‫ﺷﺨﺼﻴﻜﻪ ﭘﻮﻝ ﺭﺍ ﺑﺎ ﭘﻮﻝ ﺑﺎ ﺍﺿﺎﻓﻪ ﻣﻌﺎﻭﺿﻪ ﻣﻰﻛﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﻣﺘﻌﺎﺩﻝ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﻣﺜﻞ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ‪.‬‬
‫ﻭ ﺍﻣ‪‬ﺎ ﻣﺆﺛﺮ ﺑﻮﺩﻥ ﺷﻴﻄﺎﻥ ﺩﺭ ﺟﻨﻮﻥ‪ .‬ﺩﺭ ﺍﳌﻨﺎﺭ ﭘﺲ ﺍﺯ ﻧﻘﺾ ﻭ ﺍﺛﺒﺎﺕ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺷﻴﻄﺎﻥ ﺩﺭ ﺁﻳﻪ ﻣﻴﻜﺮﺏ ﺑﺎﺷﺪ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﻴﻜﺮﺏ ﺑﺎﺷﺪ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﻴﻜﺮﺏ‬
‫ﻋﻠﺖ ﭘﻴﺪﺍﻳﺶ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻣﺮﺍﺽ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺗﺄﻭﻳﻞ ﺭﻭﺍﻳﱴ ﻛﻪ ﻧﻘﻞ ﺷﺪﻩ‪»:‬ﺍﻟﻄﺎﻋﻮﻥ ﻣﻦ ﻭ ﺧﺰﺍﳉﻦ‪ «‬ﻳﻌﲎ ﻃﺎﻋﻮﻥ ﺍﺯ ﺿﺮﺑﺖ ﺟﻦ‪ ‬ﺭﺍ ﺷﺄﱏ ﻫﺴﺖ‪ ،‬ﻳﻘﻴﲎ ﺍﺳﺖ ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺍﺣﺘﻤﺎﻝ ﺍﳌﻨﺎﺭ ﺭﺍ ﻗﺮﻳﺐ ﻣﻰﺩﺍﱎ‪ ،‬ﺷﻴﻄﺎﻥ ﺑﻪ ﻣﻌﲎ ﺷﺮﻳﺮ ﻭ ﻣﻮﺫﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﻏﲑ ﺍﺑﻠﻴﺲ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] [١٤:‬ﺍﻧﻌﺎﻡ‪.[١١٢:‬‬
‫ﺏ« ﻧﻴﺰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﱘ ﻛﻪ ﻭﺳﻮﺳﻪ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﺷﻴﻄﺎﻥ ﺳﺒﺐ ﺑﻴﻤﺎﺭﻯ‬
‫ﺐ ‪‬ﻭ ﻋﺬﺍ ٍ‬
‫ﺴﻨ‪ ‬ﻰ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ ﺑِﻨ‪‬ﺼ ٍ‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺷﻴﻄﺎﻥ ﻣﻴﻜﺮﺏ ﺑﺎﺷﺪ ﻭ ﺩﺭ »ﺍﻳ‪‬ﻮﺏ« ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ » ‪‬ﻣ ‪‬‬
‫ﺍﻭ ﺑﻮﺩ‪.‬‬
‫ﺨﺒ‪ ‬ﹸﻄ ‪‬ﻪ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﺎ ﹸﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺲ‪ «‬ﺩﺭ ﺍﺑﻠﻴﺲ ﻭ ﺟﻦ‪ ‬ﺍﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻭﱃ ﺍﺯ ﺍﻧﺼﺎﻑ ﻧﺒﺎﻳﺪ ﮔﺬﺷﺖ ﻛﻪ‪ :‬ﻇﻬﻮﺭ »‪‬ﻳ ‪‬ﺘ ‪‬‬
‫ﻭ ﺍﻣ‪‬ﺎ ﺁﻧﭽﻪ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ ﮔﻔﺘﻪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺑﻨﺎ ﺑﺮ ﻣﻌﻤﻮﻝ ﻋﺪﺏ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺟﻦ‪ ‬ﭼﻨﲔ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﺨﲎ ﰉ ﭘﺎﻳﻪ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ‬
‫ﺻﻮﺭﺕ ﻗﺒﻮﻝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺍﮔﺮ ﺭﺳﻮﻡ ﻋﺮﺏ ﺩﺭ ﻧﻈﺮ ﺑﻮﺩ ﻫﺮﮔﺰ ﭼﻨﺎﻥ ﺩﺭ ﻗﺎﻟﺐ ﻗﺒﻮﻝ ﳕﻰﺁﻭﺭﺩ‪.‬‬
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‫ﺧﺒﻞ = ﻓﺴﺎﺩ )ﺻﺤﺎﺡ( ﺧﺒﺎﻝ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻓﺴﺎﺩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٨:‬ﺍﺯ ﻏﲑ ﺧﻮﺩﺗﺎﻥ ﳘﺮﺍﺯ ﻣﻜﲑﻳﺪ ﻛﻪ ﺩﺭ ﻓﺴﺎﺩ ﴰﺎ ﻛﻮﺗﺎﻫﻰ ﳕﻰﻛﻨﻨﺪ ]ﺗﻮﺑﻪ‪[٤٧:‬‬
‫ﺍﮔﺮ ﻣﻨﺎﻓﻘﺎﻥ ﺑﺎ ﴰﺎ ﺑﻪ ﺟﻨﮓ ﺑﲑﻭﻥ ﻣﻰﺷﺪﻧﺪ ﴰﺎ ﺭﺍ ﻓﻘﻂ ﺗﺒﺎﻫﻰ ﻣﻰﺍﻓﺰﻭﺩﻧﺪ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﳘﺮﺍﺯ ﺑﻮﺩﻥ ﻛﺎﻓﺮ ﻭ ﺭﻓﻴﻖ ﺑﻮﺩﻥ ﻣﻨﺎﻓﻖ ﺩﺭ ﺟﻨﮓ‪ ،‬ﺳﺒﺐ ﺍﻋﻮﺟﺎﺝ ﻓﻜﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﺁ‪‬ﺎ‬
‫ﳘﻴﺸﻪ ﺑﺎ ﻭﺳﻮﺳﻪﻫﺎ ﻭ ﺳﺨﻨﺎﻥ ﺑﺎﻃﻞ‪ ،‬ﺍﻓﻜﺎﺭ ﺭﺍ ﭘﺮﻳﺸﺎﻥ ﻣﻰﻛﻨﻨﺪ‪ .‬ﭘﺲ ﺧﺒﺎﻝ ﻫﺮ ﺗﺒﺎﻫﻰ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺗﺒﺎﻫﻰ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺗﺒﺎﻫﻰ ﻭ ﻓﺴﺎﺩ ﻓﻜﺮﻯ ﺍﺳﺖ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﺭﺍﻏﺐ ﺩﺭ ﻣﻌﲎ‬
‫ﺁﻥ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﻓﺴﺎﺩﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺣﻴﻮﺍﻥ ﻋﺎﺭﺽ ﻣﻰﺷﻮﺩ ﻭ ﻣﻮﺟﺐ ﺍﺿﻄﺮﺍﺏ ﻣﻰﮔﺮﺩﺩ ﻣﺜﻞ ﺟﻨﻮﻥ ﻳﺎ ﻣﺮﺿﻰ ﻛﻪ ﺩﺭ ﻓﻜﺮ ﻭ ﻋﻘﻞ ﻣﺆﺛﺮ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﺧﺒﺎﻝ ﺑﻪ ﻣﻌﲎ‬
‫ﻓﺴﺎﺩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻓﻌﺎﻝ ﻭ ﺑﺪﺍﻥ ﻭ ﻋﻘﻮﻝ ﺑﺎﺷﺪ‪ .‬ﺧﺒﻞ ﺭﺍ ﺍﻓﺴﺎﺩ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺒﻮ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺧﺎﻣﻮﺵ ﺷﺪﻥ‪» .‬ﺧﺒﺖ ﺍﻟﻨﺎﺭ ﻭ ﺍﳊﺮﺏ ﺧﺒﻮﹰﺍ‪ :‬ﺳﻜﻨﺖ ﻭ ﲬﺪﺕ«‬
‫]ﺍﺳﺮﺍﺀ‪ [٩٧:‬ﻫﺮ ﻭﻗﺖ ﻛﻪ ﺷﻌﻠﻪﺍﺵ ﻓﺮﻭ ﻧﺸﻴﻨﺪ ﺷﻌﻠﻪﺍﻯ ﺑﺮ ﺁ‪‬ﺎﺑﻴﺎﻓﺰﺍﺋﻴﻢ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺧﺒﻮ ﺁﺗﺶ‪ ،‬ﻓﺮﻭ ﻧﺸﺴﱳ ﺷﻌﻠﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺮﺩﻩﺍﻯ ﺍﺯ ﺧﺎﻛﺴﺘﺮ ﺭﻭﻯ ﺁﻥ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺍﺻﻞ ﺧﺒﺎﺀﺑﻪ ﻣﻌﲎ ﭘﺮﺩﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﭼﻴﺰﻯ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﻨﺪ ‪.‬‬
‫ﺩﺭ ‪‬ﭻ ﺧﻄﺒﻪ ‪ ١٩٦‬ﺩﺭ ﻭﺻﻒ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﺳِﺮﺍﺟﹰﺎ ﻻ ‪‬ﻳﺨ‪‬ﺒ‪‬ﻮ ‪‬ﺗ ‪‬ﻮﱡﻗ ‪‬ﺪ ‪‬ﻩ« ﭼﺮﺍﻏﻴﻜﻪ ﻧﻮﺭﺵ ﻓﺮﻭ ﳕﻰﻧﺸﻴﻨﺪ‪.‬‬
‫ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ‪ :‬ﺷﻌﻠﻪ ﺁﺗﺶ ﺁﺧﺮﺕ ﻫﺮﮔﺰ ﻓﺮﻭ ﳕﻰﻧﺸﻴﻨﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻛﺎﺳﺘﻪ ﻣﻰﺷﻮﺩ ﻭﱃ ﺧﺪﺍ ﻧﺎﻗﺺ ﺁﻥ ﺭﺍ ﺟﱪﺍﻥ ﻭ ﺑﻠﻜﻪ ﺍﺿﺎﻓﻪ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺘﺮ = ﻏﺪﺭ‪ .‬ﺣﻴﻠﻪ )‪‬ﺎﻳﻪ( ﺩﺭ ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ ﺑﺪﺗﺮﻳﻦ ﺣﻴﻠﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬
‫]ﻟﻘﻤﺎﻥ‪ [٣٢:‬ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ ﺗﻜﺬﻳﺐ ﳕﻰﻛﻨﺪ ﻣﮕﺮ ﻫﺮ ﻋﻬﺪﺷﻜﻦ ﻛﻔﺮﺍﻥ ﭘﻴﺸﻪ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺣﻴﻠﻪ ﺩﺭ ﻋﻬﺪ ﺷﻜﲎ ﺍﺳﺖ ‪.‬‬
 ‫ﻂ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ« )‪‬ﺎﻳﻪ( ﻫﻴﭻ ﻣﺮﺩﻣﻰ ﭘﻴﻤﺎﻥ ﺷﻜﲎ ﻧﻜﺮﺩﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﺩﴰﻦ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻣﺴﻠﹼﻂ ﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ‪» :‬ﻣﺎ ‪‬ﺧ ‪‬ﺘ ‪‬ﺮ ﻗﹸﻮﻡ‪ ‬ﺍِﻟﹼﺎ ‪‬ﺳﻠﱠ ﹶ‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻚ ﺩﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺘﻢ = ﻣﻬﺮ ﺯﺩﻥ‪ .‬ﮔﺎﻫﻰ ﺑﻨﻔﺴﻪ ﻣﺘﻌﺪﻯ ﻣﻰﺷﻮﺩ ﻭ ﮔﺎﻫﻰ ﺑﻪ »ﻋﻠﻰ« )ﺍﻗﺮﺏ( ]ﺟﺎﺛﻴﺔ‪ [٢٣:‬ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﺑﻪ ﺟﺎﻯ ﺧﺘﻢ‪ ،‬ﻃﺒﻊ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﳓﻞ‪] ،[١٠٨:‬ﻳﻮﻧﺲ‪.[٧٤:‬‬
‫* ]ﺑﻘﺮﻩ‪[٧:‬‬
‫ﻇﻦ‪ ‬ﻗﻮﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﻏﺸﺎﻭﺓ« ﻣﺒﺘﺪﺍﻯ ﻣﺆﺧ‪‬ﺮ ﻭ »ﻋﻠﻰ ﲰﻌﻬﻢ« ﺧﱪ ﻣﻘﺪ‪‬ﻡ ﻭ »ﻋﻠﻰ ﺍﺑﺼﺎﺭﻫﻢ« ﻣﻌﻄﻮﻑ ﺑﺮ »ﻋﻠﻰ ﲰﻌﻬﻢ« ﺑﺎﺷﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ‪ :‬ﺧﺪﺍ ﺑﺪﳍﺎﻯ ﺁ‪‬ﺎ ﻣﻬﺮ‬
‫ﺯﺩﻩ ﻭ ﺑﺮ ﮔﻮﺵﻫﺎ ﻭ ﭼﺸﻤﻬﺎﻯ ﺁﻧﺎﻥ ﭘﺮﺩﻩ ﺑﻪ ﺧﺼﻮﺻﻰ ﻫﺴﺖ ﻭ ﺁ‪‬ﺎ ﻣﻬﺮﺯﺩﻩ ﻭ ﺑﺮ ﮔﻮﺵﻫﺎ ﻭ ﭼﺸﻤﻬﺎﻯ ﺁﻧﺎﻥ ﭘﺮﺩﻩ ﲞﺼﻮﺻﻰ ﻫﺴﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍﺳﺖ ﻋﺬﺍﺏ ﺑﺰﺭﮒ ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﲨﻠﻪ ﺑﻌﺪﻯ ﺩﻟﻴﻞ » ‪‬ﺧ ‪‬ﺘ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ﻗﹸﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ« ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺩﳍﺎﻳﺸﺎﻥ ﻣﻬﺮ ﺯﺩﻩ ﭼﻮﻥ ﺑﺮﮔﻮﺵ ﻭ ﭼﺸﻢ ﭘﺮﺩﻩ ﺩﺍﺩﻧﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﮔﻮﺵ ﺍﺯ ﺷﻨﻴﺪﻥ‬
‫ﺣﻖ ﺩﺭ ﭘﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻗﻠﺐ ﻣﻬﺮ ﺯﺩﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ [٤٦:‬ﺍﺳﺖ ﻛﻪ ﻣﻬﺮ ﻓﻘﻂ ﺑﺮﺍﻯ ﻗﻠﺐ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﮔﻮﺵ ﻭ ﭼﺸﻢ ﻣﺄﺧﻮﺫ ﺷﺪﻩ ﺩﻝ ﳑﻬﻮﺭ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﻣﻬﺮ ﺑﺮﺍﻯ ﻗﻠﺐ ﻭ ﮔﻮﺵ ﻭ ﭘﺮﺩﻩ ﺑﺮﺍﻯ ﭼﺸﻢ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ]ﺟﺎﺛﻴﺔ‪.[٢٣:‬‬
‫ﺿﻠﱠ ‪‬ﻪ ﺍﻟ ﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ِﻋ ﹾﻠ ٍﻢ« ﺑﺎﺷﺪ ﭼﻮﻥ ﺩﺍﻧﺴﱳ ﻧﻮﻋ ﹰﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﻨﻴﺪﻥ ﺍﺳﺖ ﻛﺴﻰ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﮔﻤﺮﺍﻩ ﺑﺎﺷﺪ ﻗﻠﺐ ﻭ ﮔﻮﺵ ﺍﻭ ﻫﺮ ﺩﻭ ﳑﻬﻮﺭ ﺍﺳﺖ‪ .‬ﻭ‬
‫‪‬ﻨﻈﺮ ﻣﻴﺎﻳﺪ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﻌﺒﲑ ﲨﻠﻪ »ﹶﺍ ‪‬‬
‫ﺍﮔﺮ ﮒﻭﺷﺶ ﻣﻬﺮ ﻧﺪﺍﺷﺖ ﻣﻬﺮ ﻧﺪﺍﺷﺖ ﺑﺎ ﻭﺟﻮﺩ ﺩﺍﻧﺴﱳ ﮔﻤﺮﺍﻩ ﳕﻰﺷﺪ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﻏﺸﺎﻭﻩ ﻓﻘﻂ ﺑﺮﺍﻯ ﭼﺸﻢ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﻄﻔﹼﻔﲔ‪ .[٢٦-٢٥:‬ﺭﺣﻴﻖ‪ :‬ﲬﺮ ﳐﺼﻮﺻﻰ ﺍﺳﺖ‪ .‬ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺷﺮﺍﺏ ﺧﺎﻟﺺ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺘﺎﻡ ﺭﺍ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻣﺎﳜﺘﻢ ﺑﻪ ﻭ ﺁﺧﺮ ﻃﻌﻢ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﻃﻌـﻢ ﻣـﺸﻚ‬
‫ﳐﺼﻮﺻﻰ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﻣﻬﺮ ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﺯ ﺷﺮﺍﺏ ﺧﺎﻟﺺ ﻣﻬﺮ ﺧﻮﺭﺩﻩ ﻧﻮﺷﺎﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻣﻬﺮ ﺁﻥ ﻧﻮﻋﻰ ﻣﺸﻚ ﺍﺳﺖ ﭘﺲ ﺭﻏﺒـﺖ‬
‫ﻛﻨﻨﺪﮔﺎﻥ ﺩﺭ ﺁﻥ ﳘﭽﺸﻤﻰ ﻛﻨﻨﺪ ‪.‬‬
‫* ]ﺍﺣﺰﺍﺏ‪.[٤٠:‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﻭ ﺑﻪ ﺁﺧﺮ ﺭﺳﻴﺪﻥ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺧﺘﻢ ﺍﺳﺖ »ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ« ﻳﻌﲎ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﺑﻪ ﺁﺧﺮ ﺭﺳﺎﻧﺪﻡ )ﺭﺍﻏﺐ(‪.‬‬
‫ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﻳﻚ ﺷﻰﺀ ﻧﻮﻋﻰ ﻣﻬﺮ ﺯﺩﻥ ﺍﺳﺖ ‪.‬‬
‫ﺧﺎﰎ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻓﻘﻂ ﻋﺎﺻﻢ ﺑﻪ ﻓﺘﺢ ﺗﺎ ﺧﻮﺍﻧﺪﻩ ﺑﻘﻴ‪‬ﻪ ﻗﺮ‪‬ﺍﺀ ﺑﻪ ﻛﺴﺮ ﺗﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺁﻥ ﺑﻨﺎﺑﺮ ﻗﺮﺍﺋﺖ ﻛﺴﺮ ﺑﻪ ﻣﻌﲎ ﺧﺘﻢ ﻛﻨﻨﺪﻩ ﻭ ﲤﺎﻡ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﭘﻴﻐﻤﱪﺍﻥ ﺭﺍ ﺧﺘﻢ‬
‫ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺁﺧﺮ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﻓﺘﺢ ﺑﻪ ﻣﻌﲎ ﺁﺧﺮ ﺍﻟﻨﺒﻴ‪‬ﲔ ﺍﺳﺖ )ﳎﻤﻊ( ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪» :‬ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ« ﻳﻌﲎ ﺑﻪ ﺁﺧﺮﺵ ﺭﺳﻴﺪﻡ‪ .‬ﺍﺧﺘﺘﺎﻡ ﺿﺪ‪ ‬ﺍﻓﺘﺘﺎﺡ ﺍﺳﺖ‪.‬‬
‫ﺧﺎﰎ ﺑﻪ ﻛﺴﺮ ﺗﺎﺀ ﻭ ﻓﺘﺢ ﺁﻥ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﺧﺎﲤﻪ ﺷﻰﺀ ﻳﻌﲎ ﺁﺧﺮ ﺁﻥ ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﺧﺎﰎ )ﺑﻪ ﻛﺴﺮ ﺗﺎﺀ ﻭ ﻓﺘﺢ ﺁﻥ( ﺍﻧﮕﺸﺘﺮ ﻭ ﺍﺧﺮ ﻗﻮﻡ ﻭ ﻋﺎﻗﺒﺖ ﺷﻰﺀ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻭﻯ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺁﺧﺮ ﺍﻻﻧﺒﻴﺎﺀ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻧﮕﺸﺘﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﺎﰎ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻧﺎﻣﻪ ﺭﺍ ﺑﺎ ﺁﻥ ﺧﺘﻢ ﻭ ﻣﻬﺮ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺎﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺎﰎ ﺳﻠﻄﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺧﺘﻢ ﻧﺎﻣﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ‬
‫ﺧﺎﰎ ﺩﺍﺭﺩ‪.‬‬
‫ﺟﺮﺟﻰ ﺯﻳﺪﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﲤﺪﻥ ﺍﺳﻼﻡ ﺝ ‪ ١‬ﺹ‪) ٢٢‬ﺗﺮﲨﻪ(ﺫﻳﻞ ﻛﻠﻤﻪ ﺧﺎﰎ ﮔﻮﻳﺪ‪ :‬ﳘﻴﻨﻜﻪ ﭘﻴﻐﻤﱪ )ﺹ( ﺩﺭ ﺻﺪﺩ ﻧﺎﻣﻪ ﻧﻮﺷﱳ ﺑﻪ ﺷﺎﻫﻨﺸﺎﻩ ﺍﻳﺮﺍﻥ ﻭ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺭﻭﻡ ﺑﺮ ﺁﻣﺪ ﺑـﻪ‬
‫ﺣﻀﺮﺗﺶ ﻳﺎﺩ ﺁﻭﺭ ﺷﺪﻧﺪ ﻛﻪ ﺍﮔﺮ ﻧﺎﻣﻪ ﰉ ﻣﻬﺮﻯ ﺍﺯ ﻧﻘﺮﻩ ‪‬ﻴﻪ ﻓﺮﻣﻮﺩ ﻛﻪ ﺭﻭﻯ ﺁﻥ ﲨﻠﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻧﻘﺶ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬
‫ﺑﻌﻀﻰﻫﺎ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﻧﻔﻬﻤﻴﺪﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﺎﰎ ﺑﻪ ﻣﻌﲎ ﺍﻧﮕﺸﺘﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻧﮕﺸﺘﺮ ﺯﻳﻨﺖ ﺍﻧﮕﺸﺖ ﺍﺳﺖ ﻟﺬﺍ ﺧﺎﰎ ﺍﻟﻨﺒﻴ‪‬ﱳ ﺑﻪ ﻣﻌﲎ ﺯﻳﻨﺖ ﭘﻴﻐﻤﱪﺍﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻊ ﺁﺧﺮﻳﻦ‬
‫ﭘﻴﺎﻣﱪ ﺑﻮﺩﻥ ﺁﻥ ﺣﻀﺮﺕ ﻣﺴﺘﻔﺎﺩ ﻧﻴﺴﺖ‪.‬‬
‫ﭼﻪ ﻗﺪﺭ ﺍﲪﺜﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﻳﻪ ﺍﻃﻼﻕ ﻟﻔﻆ ﺧﺎﰎ ﺑﻪ ﺍﻧﮕﺸﺘﺮ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻧﺎﻣﻪ ﺭﺍ ﺑﺎ ﺁﻥ ﺧﺘﻢ ﻭ ﻣﻬﺮ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫ﺻﺪﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺯﺩﻭﺍﺝ ﺣﻀﺮﺕ ﺭﺳﻮﻝ )ﺹ( ﻳﺎ ﺩﺧﺘﺮ ﺧﻮﺩﺵ ﺯﻳﻨﺐ ﺍﺳﺖ‪ .‬ﺯﻳﺪ ﻛﻪ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﺯﻳﻨﺐ ﺭﺍ ﺑﺰﱏ ﮔﺮﻓﺖ ﻭ ﭘﺲ ﺍﺯ ﻃـﻼﻕ ﺩﺍﺩﻥ‪،‬‬
‫ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺯﻥ ﭘﺴﺮﺵ ﺭﺍ ﺑﻪ ﻋﻘﺪ ﻧﻜﺎﺡ ﺧﻮﺩ ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪.‬‬
‫ﻭ ﭼﻮﻥ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﻪ ﭘﺴﺮﺧﻮﺍﻧﺪﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﻭ ﺑﻪ ﺣﻜﻢ ]ﺍﺣﺰﺍﺏ‪ [٤:‬ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﭘﺴﺮ ﻧﻴﺴﺖ ﻭ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺯﻥ ﺍﻭ ﺣﺮﺍﻡ ﳕﻰﺑﺎﺷﺪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩ‪ :‬ﳏﻤﺪ ﭘﺪﺭ ﻫﻴﭻ ﻳﻚ ﺍﺯ‬
‫ﻣﺮﺩﺍﻥ ﴰﺎ ﻧﻴﺴﺖ‪ ،‬ﺗﺎ ﺍﺯﺩﻭﺍﺝ ﺍﻭ ﺑﺎ ﺯﻥ ﺯﻳﺪ ﻣﺎﻧﻌﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺍﻣ‪‬ﺎ ﻗﺎﺳﻢ ﻭ ﻃﻴ‪‬ﺐ ﻭ ﻃﺎﻫﺮ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﻛﻪ ﭘﺴﺮﺍﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻧﺪ ﭘﻴﺶ ﺍﺯ ﺣﺪ‪ ‬ﺑﻠﻮﻍ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻨﺪ ﻭ »ﺭِﺟﺎِﻟ ﹸﻜ ‪‬ﻢ« ﺑﻪ ﺁ‪‬ﺎﺷﺎﻣﻞ ﻧﻴﺴﺖ ﳘﭽـﻨﲔ‬
‫ﺣﺴﻨﲔ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺁﳓﻀﺮﺕ ﻗﺒﻞ ﺍﺯ ﺑﻠﻮﻍ ﺁ‪‬ﺎ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻭ ﺍﺯ »ﺭﺟﺎﻟﻜﻢ« ﺩﺭ ﻭﻗﺖ ﻧﺰ‪.‬ﻝ ﺁﻳﻪ ﺧﺎﺭﺝ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﳓﻀﺮﺕ ﭘﺪﺭ ﻫﻴﭻ ﻳـﻚ ﺍﺯ‬
‫ﻣﺮﺩﺍﻥ ﴰﺎ ﻧﻴﺴﺖ ﻧﻪ ﺍﻳﻨﻜﻪ ﭘﺪﺭ ﻛﻮﺩﻛﺎﻥ ﻫﻢ ﻧﻴﺴﺖ ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﳏﻤﺪ ﭘﺪﺭ ﻫﻴﭻ ﻳﻚ ﻳﻚ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﭘﺪﺭ ﻛﻮﺩﻛﺎﻥ ﻫﻢ ﻧﻴﺴﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﳏﻤﺪ ﭘﺪﺭ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﺮﺩﺍﻥ ﴰﺎ ﻧﻴﺴﺖ )ﻭ ﺯﻳﺪ ﻳﻜﻰ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﭘﺪﺭ ﺍﻭ ﻫﻢ ﻧﻴﺴﺖ ﻭ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺯﻥ ﺯﻳﺪ ﺑﺮﺍﻯ ﺍﻭ ﺑﻼﻣﺎﻧﻊ ﺍﺳﺖ(‪.‬‬
‫ﻭﻟﻴﻜﻦ ﺍﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺁﺧﺮ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻭ ﻧﺒﻮ‪‬ﺕ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪﻩ ﻭ ﺧﺪﺍ ﻭ ﺧﺪﺍ ﺑﻪ ﻫﺮﭼﻴﺰ ﺩﺍﻧﺎﺳﺖ ﺁﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﺭﻳﻮ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﺍﺳﺖ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﺧﺎﰎ‬
‫ﻧﺒﻴ‪‬ﲔ ﻣﺴﺘﻠﺰﻡ ﺧﺎﰎ ﺭﺳﻮﻟﲔ ﻧﻴﺰ ﻫﺴﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺭﺳﻞ«‪.‬‬
‫ﺧﺎﲤﻴ‪‬ﺖ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﭼﺮﺍ ﺁﻥ ﺣﻀﺮﺕ ﺧﺎﰎ ﭘﻴﻐﻤﱪﺍﻥ ﺍﺳﺖ ﻭ ﭼﺮﺍ ﺑﻌﺪ ﺍﺯ ﻭﻯ ﭘﻴﻐﻤﱪﻯ ﳔﻮﺍﻫﺪ ﺁﻣﺪ؟‪.‬‬
 ‫ﮔﻮﺋﻴﻢ‪ :‬ﻋﻠﹼﺖ ﺧﺎﲤﻴ‪‬ﺖ ﺁﻥ ﺣﻀﺮﺕ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ ﻳﻜﻰ ﺁﻧﻜﻪ‪ :‬ﺍﺣﻜﺎﻡ ﻭ ﺩﻳﻦ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ ﲤﺎﻡ ﺗﺮﻗﹼﻰ ﻭ ﭘﻴﺸﺮﻓﺖ ﻭ ﲤﺎﻡ ﻣﺮﺍﺣﻞ ﺯﻧﺪﮔﻰ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺍﺳﺖ ﻭ ﺟﺎﻣﻌﻴ‪‬ﺖ ﺁﻥ ﺍﺯ‬
‫ﳊﺎﻅ ﺟﻬﺎﻥ ﺑﻴﲎ ﻭ ﺟﻬﺎﻧﺪﺍﺭﻯ ﻭ ﺗﺄﻣﲔ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻓﺮﺩ ﻭ ﺍﺟﺘﻤﺎﻉ ﻭ ﻣﺎﺩ‪‬ﻯ ﻭ ﻣﻌﻨﻮﻯ ﺑﻪ ﺣﺪ‪‬ﻯ ﺑﻪ ﻗﺎﻧﻮﻥ ﺟﺪﻳﺪ ﻭ ﭘﻴﻐﻤﱪ ﺟﺪﻳﺪ ﻧﻴﺴﺖ ‪.‬‬
‫ﺑﻪ ﻗﻮﻝ ﻳﻜﻰ ﺍﺯ ﻣﻔﻜﹼﺮﻳﻦ‪ :‬ﺍﮔﺮ ﭘﻨﺠﺎﻩ ﻧﻔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﳑﺘﺎﺯ ﺍﺯ ﳑﺎﻟﻚ ﺟﻬﺎﻥ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﻭ ﳘﻪ ﮔﻮﻧﻪ ﻭﺳﺎﺋﻞ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ ﺑﮕﺬﺍﺭﱘ ﻭ ﺑﮕﻮﺋﻴﻢ‪ :‬ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺑﻨﺸﻴﻨﻴﺪ ﻭ ﻣﺸﺎﻭﺭﻩ‬
‫ﻛﻨﻴﺪ ﺗﺎ ﻗﺎﻧﻮﱏ ﻛﻪ ﺷﺎﻣﻞ ﲤﺎﻡ ﺷﺌﻮﻧﺎﺕ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺑﺎﺷﺪ ﺗﻨﻈﻴﻢ ﳕﺎﺋﻴﺪ‪ .‬ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪ ﺩﺭ ﻋﺮﺽ ﺍﻳﻦ ﻣﺪﺕ ﳕﻰﺗﻮﺍﻧﻨﺪ ﻗﺎﻧﻮﱏ ﺑﻪ ﺟﺎﻣﻌﻴ‪‬ﺖ ﺍﺳﻼﻡ ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﻄﺎﺑﻖ ﺑﺎ ﻭﺍﻗﻊ‬
‫ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ﺗﺪﻭﻳﻦ ﳕﺎﻳﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺣﻖ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﻪ ﺑﻪ ﻓﻘﻪ ﺍﺳﻼﻡ ﳐﺼﻮﺻﹰﺎ ﺍﺯ ﻧﻈﺮ ﺍﺋﻤ‪‬ﻪ ﺍﻫﻞ ﺑﻴﺖ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﻭﺍﺭﺩ ﺑﺎﺷﺪ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺍﻳﻦ ﺍﺩ‪‬ﻋﺎ ﺑﺮﺍﻳﺶ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺩﻳﮕﺮﻯ ﺁﻥ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺩﺭ ﺭﻭﺯﮔﺎﺭﻯ ﻣﺒﻌﻮﺙ ﺷﺪ ﻛﻪ ﺑﺸﺮﻳ‪‬ﺖ ﲝﺪ‪ ‬ﺑﻠﻮﻍ ﻭ ﺭﺷﺪ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻭ ﻣﻰﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺩﺭﺩ ﺩﺳﺖ ﺩﺍﺷﱳ ﺑﺮﻧﺎﻣﻪ ﺍﺳﻼﻡ‬
‫ﻭ ﺑﺎ ﺭﺍﻫﻨﻤﺎﺋﻰ ﻋﻘﻞ ﻭ ﻓﻬﻢ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻛﻨﺪ ﻭ ﭘﻴﺶ ﺑﺮﻭﺩ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻣﺪﻥ ﭘﻴﻐﻤﱪ ﺟﺪﻳﺪ ﻟﻐﻮ ﻭ ﺑﺎﻃﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺗﻮﺿﻴﺢ ﺍﻳﻨﻜﻪ‪ :‬ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﺍﺳﺘﺎﺩ ﺗﺎ ﻣﺪ‪‬ﺗﻰ ﻛﻮﺩﻙ ﺭﺍ ﺗﺮﺑﻴﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﺩﺍﻫﻨﻤﺎﺋﻰﻫﺎﻯ ﻻﺯﻡ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﺣﺪ‪ ‬ﺭﺷﺪ ﻭ ﺩﺭﻙ ﺭﺳﻴﺪ ﮔﻮﻳﻨﺪ‪ :‬ﺗﻮ ﺩﻳﮕﺮ ﺑﻘﺪﺭ‬
‫ﻛﻔﺎﻳﺖ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺩﺍﺭﻯ ﻭ ﻣﻰﺗﻮﺍﱏ ﺑﺎ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﺧﻮﺩ ﻭ ﺭﺍﻫﻨﻤﺎﺋﻰﻫﺎﺋﻰ ﻛﻪ ﻛﺮﺩﻩﺍﱘ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﺯﻧﺪﮔﻰ ﻛﲎ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻣﺮﺑ‪‬ﻰ ﻧﺪﺍﺭﻯ ﺑﺮﻭ ﺯﻧﺪﮔﻰ ﻛﻦ ﻛﺎﺭ‬
‫ﺑﺪ ﻭ ﺧﻮﺏ ﻫﺮ ﺩﻭ ﺩﻳﮕﺮ ﺑﻪ ﭘﺎﻯ ﺗﻮﺍﺳﺖ ﻭ ﺑﻪ ﻛﺴﻰ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﺸﺮﻳﺖ ﻧﻴﺰ ﺩﺭ ﭼﻨﲔ ﺣﺎﱃ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﻣﻰﺗﻮﺍﻧﺴﺖ ﺍﺯ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﻭ ﻗﻮﺍﻧﲔ ﺧﺪﺍ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ ﺑﻪ ﺯﻧﺪﮔﻰ ﺍﺩﺍﻣﻪ ﺩﻫﺪ ﺩﻳﮕﺮ ﺣﺎﺟﱴ ﺏ ﻛﺘﺎﺏ ﺟﺪﻳﺪ ﻭ ﭘﻴﺎﻣﱪ ﺟﺪﻳﺪ ﻧﺪﺍﺷﺖ‪.‬‬
‫ﺩ ﺭﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﺯ ﺟﺎﺑﺮ ﺑﺼﺤﺖ ﺭﺳﻴﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺜﻞ ﻣﻦ ﺩﺭ ﻣﻴﺎﻥ ﺍﻧﺒﻴﺎﺀ ﻣﺜﻞ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺧﺎﻧﻪﺍﻯ‬
‫ﺑﻨﺎ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻛﻤﺎﻝ ﻭ ﺯﻳﺒﺎﺋﻰ ﺁﻥ ﻛﻮﺷﻴﺪ ﻓﻘﻂ ﺟﺎﻯ ﺧﺸﱴ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻫﺮ ﻛﻪ ﺑﻪ ﺁﻥ ﺧﺎﻧﻪ ﻭﺍﺭﺩ ﻣﻰﺷﺪ ﻭ ﲤﺎﺷﺎ ﻣﻰﻛﺮﺩ ﻣﻰﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺧﺎﻧﻪ ﭼﻪ ﺯﻳﺒﺎﺳﺖ ﻣﮕﺮ ﺟﺎﻯ ﺍﻳﻦ ﺧﺸﺖ‪،‬‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﻣﻦ ﺑﻪ ﺟﺎﻯ ﺍﻳﻦ ﺧﺸﺖ ﻫﺴﺘﻢ‪ .‬ﺍﻧﺒﻴﺎﺀ ﺑﺎ ﻣﻦ ﺑﻪ ﺁﺧﺮ ﺭﺳﻴﺪﻧﺪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
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‫ﺧﺪﺩ = ﺧﺪ‪ ‬ﺑﻪ ﻣﻌﲎ ﺭﺧﺴﺎﺭ ﻭ ﭼﻬﺮﻩ ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪ [١٨:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺩﻭ ﺧﺪ‪ ‬ﺍﻧﺴﺎﻥ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺑﻴﲎ ﺍﻭ ﺭﺍ ﺍﺣﺎﻃﻪ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻗﺎﻣﻮﺱ ﺣﺪ‪ ‬ﺁﻥ ﺩﻭ ﺭﺍ‬
‫ﺯﻳﺮ ﭼﺸﻢ ﺗﺎ ﮔﻮﺷﻪ ﻟﺐ ﻭ ﺁﻥ ﻗﺴﻤﺖ ﺍﺯ ﺻﻮﺭﺕ ﻛﻪ ﺑﻴﲎ ﺭﺍ ﺍﺯ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺍﺣﺎﻃﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻌﻴ‪‬ﻦ ﻛﺮﺩﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﺯ ﻣﺮﺩﻡ ﺭﻭﻯ ﻧﮕﺮﺩﺍﻥ )ﺑﻪ ﻣﺮﺩﻡ ﰉ‬
‫ﺍﻋﺘﻨﺎ ﻣﺒﺎﺵ ﻭ ﲢﻘﲑ ﻣﻜﻦ( ﻭ ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﻭ ﺷﺎﺩﻣﺎﱏ ﮔﺎﻡ ﻣﺰﻥ‪.‬‬
‫* ]ﺑﺮﻭﺝ‪ [٤:‬ﺍﺻﺤﺎﺏ ﮔﻮﺩﺍﻝ ﻫﻼﻙ ﺷﺪﻧﺪ‪ .‬ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ‪ :‬ﺧﺪ‪ ‬ﻭ ﺍﺧﺪﻭﺩ ﺑﻪ ﻣﻌﲎ ﮔﻮﺩﺍﱃ ﺍﺳﺖ ﻣﺴﺘﻄﻴﻞ ﻭ ﻋﻤﻴﻖ ﻧﺪﺍﺭﺩ‪ .‬ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺧﺪ‪ ‬ﺑﻪ ﻣﻌﲎ ﺣﻔﺮﻩ ﻭ ﺍﺧﺪﻭﺩ ﺑﻪ ﻣﻌﲎ‬
‫ﺟﺪﻭﻝ ﺍﺳﺖ‪.‬‬
‫ﻉ ﺍﻟﻠﱠ ‪‬ﻪ ﺧ‪‬ﺪ‪‬ﻭ ‪‬ﺩ ﹸﻛ ‪‬ﻢ«‪ :‬ﺧﺪﺍ ﭼﻬﺮﻩﻫﺎﻳﺘﺎﻥ ﺭﺍ ﺫﻟﻴﻞ ﻛﻨﺪ ﻭ‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﺧﺴﺎﺭ ﻭ ﺍﺳﺘﻌﻤﺎﻟﺶ ﺩﺭ ﮔﻮﺩﺍﻝ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٦٧‬ﻫﺴﺖ »ﹶﺍ ‪‬‬
‫ﺽ« ﺁ‪‬ﺎﺋﻰ ﻛﻪ ﺩﺭ ﮔﻮﺩﺍﻝﻫﺎﻯ ﺯﻣﻴﲎ ﺍﺳﻜﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺧﻄﺒﻪ ‪ ١٦٣‬ﺩﺭ ﺻﻔﺖ ﻃﻴﻮﺭ ﺁﻣﺪﻩ »ﺍﹶﻟﱠﱴ ﺍﹶﺳ‪‬ﻜﹶﻨ‪‬ﻬﺎ ﺍﹶﺧﺎﺩﻳ ‪‬ﺪ ﺍﻻﹶﺭ ِ‬
‫ﺍﺻﺤﺎﺏ ﺍﺧﺪﻭﺩ‬
‫ﻗﺼ‪‬ﻪ ﺍﺻﺤﺎﺏ ﺍﺧﺪﻭﺩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭼﻨﲔ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺑﺮﻭﺝ‪ [٨-٤:‬ﺍﻫﻞ ﮔﻮﺩﺍﻝ ﻫﻼﻙ ﺷﺪﻧﺪ ﻛﻪ ﺍﻫﻞ ﺁﺗﺶ ﻣﺸﺘﻌﻞ ﻭ ﻫﻴﺰﻣﺪﺍﺭ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ﺑﺮ ﺷﻜﻨﺠﻪﺍﻯ ﻛﻪ ﺑـﻪ ﻣﺆﻣﻨـﺎﻥ‬
‫ﻣﻰﻛﺮﺩﻧﺪ ﻧﺎﻇﺮ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺁ‪‬ﺎ ﺍﻧﺘﻘﺎﻡ ﻧﻜﺸﻴﺪﻧﺪ ﻣﮕﺮ ﺑﺮﺍﻯ ﺁﻧﭽﻪ ﺑﻪ ﺧﺪﺍﻯ ﺗﻮﺍﻧﺎ ﻭ ﺳﺘﻮﺩﻩ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﻇﺎﻫﺮ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻭﺍﻗﻌﻪﺍﻯ ﺩﺭ ﻛﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﻋﺪﻩ‪‬ﺍﻯ ﺭﻭﻯ ﻃﺮﻓﺪﺍﺭ ﺍﺯ ﺍﳝﺎﻥ ﻭ ﺗﻮﺣﻴﺪ ﺷﻜﻨﺠﻪ ﺩﻳﺪﻩ ﻭ ﺩﺭ ﮔﻮﺩﺍﻝ ﺁﺗﺶ ﺍﻧﺪﺍﺧﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﺷﻜﻨﺠﻪ ﺩﻩ‬
‫ﻧﺎﻇﺮ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻘﺼﲑﻯ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺩﻳﻦ ﺁ‪‬ﺎ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺆﻣﻨﺎﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻘﺼﲑﻯ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺩﻳﻦ ﺁ‪‬ﺎ ﺩﻳﻦ ﺣﻖ‪ ‬ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺩﺭ ﳝﻦ ﭘﺎﺩﺷﺎﻫﻰ ﺑﻮﺩ ﺑﻪ ﻧﺎﻡ ﺫﻭﻧﻮﺍﺱ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﻳﻬﻮﺩﻳﺖ ﻣﺘﻌﺼ‪‬ﺐ ﺑﻮﺩ‪ .‬ﺑﻮﻯ ﺧﱪ ﺩﺍﺩﻧﺪ ﻛﻪ ﺩﺭ »ﳒﺮﺍﻥ« ﻋﺪﻩ‪‬ﺍﻯ ﺑﺮ ﺩﻳـﻦ‬
‫ﻧﺼﺮﺍﻧﻴ‪‬ﺖ ﺍﻧﺪ ﻭ ﺑﻪ ﻋﻴﺴﺎﻯ ﻣﺴﻴﺢ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ‪ .‬ﺫﻭﻧﻮﺍﺱ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺁ‪‬ﺎ ﻟﺸﮕﺮﻯ ﺑﻨﺠﺮﺍﻥ ﻛﺸﻴﺪ ﻭ ﻭﺍﺩﺍﺭﺷﺎﻥ ﻛﺮﺩ ﺗﺎ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﺑﺮ ﮔﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺑﻮﻯ ﺍﳘﻴ‪‬ﺖ ﻧﺪﺍﺩﻩ ﻭ‬
‫ﺩﺭ ﺩﻳﻦ ﺧﻮﺩ ﭘﺎﻓﺸﺎﺭﻯ ﻛﺮﺩﻧﺪ‪ .‬ﺫﻭﻧﻮﺍﺱ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺧﻨﺪﻗﻰ ﺣﻔﺮ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﻫﻴﺰﻡ ﻓﺮﺍﻭﺍﻥ ﺭﳜﺘﻨﺪ ﻭ ﺁﺗﺶ ﺩﺭ ﺁﻥ ﺍﻓﺮﻭﺧﺘﻨﺪ ﻭ ﻧﺼﺎﺭﻯ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﺍﻓﻜﻨﺪﻧﺪ‪.‬‬
‫ﺩﺭﺍ ﺍﻳﻦ ﻧﻘﻞ ﻫﺴﺖ ﻛﻪ ﻋﺪ‪‬ﻩﺍﻯ ﺭﺍ ﻫﻢ ﺑﺎ ﴰﺸﲑ ﻛﺸﻨﺪ‪ .‬ﻭﱃ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺑﻪ ﺟﺮﻳﺎﻥ ﺳﻮﺧﺘﮕﺎﻥ ﻧﻈﺮ ﺩﺍﺭﺩ ‪.‬‬
‫ﺁﻧﭽﻪ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻘﻞ ﺷﺪ ﻣﻄﺎﺑﻖ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﺗﺎﺭﻳﺦ ﺩﺭ ﺣﺎﻻﺕ ﺫﻭﻧﻮﺍﺱ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺮﺍﺟﻌﻪ ﻭ ﺩﻗﹼﺖ ﺩﺭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺑﺮﻭﺝ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﺩﺭ‬
‫ﲔ ﰱ ﺍﻟﻠﹼﻪ« ﻟﻘﺐ ﻳﺎﻓﺘﻨﺪ ﻭ ﺁﻧﮕﺎﻩ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺪﺍﻥ ﻣﻨﺎﺳﺐ ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﻛﻔﹼﺎﺭ ﻣﻜﹼﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺍﺫﻳﺖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺷﻜﻨﺠﻪ ﻣﻰﺩﺍﺩﻧﺪ ﻭ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺁ‪‬ﺎ »ﹶﺍ ﹾﻟ ‪‬ﻤﻌ‪‬ﺬﱠﺑ ‪‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ‪‬ﺪﻳﺪ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺑﺎﻋﺚ ﺧﺸﻢ ﺧﺪﺍﻭﻧﺪﻯ ﻭ ﻋﺬﺍﺏ ﺍﻟﻴﻢ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺪﻉ = ﺣﻴﻠﻪ ﻛﺮﺩﻥ‪ .‬ﻓﺮﻳﺐ ﺩﺍﺩﻥ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﺧﺪﻋﻪ ﺧﺮﻋﹰﺎ‪ :‬ﺧﺘﻠﻪ ﻭﺍﺭﺍﺩ ﺑﻪ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ« ﻭ ﺧﺪﻳﻌﻪ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺣﻴﻠﻪ ﺍﺳﺖ ‪.‬‬
‫]ﺍﻧﻔﺎﻝ‪ [٦٢:‬ﻫﺮ ﮔﺎﻩ ﲞﻮﺍﻫﻨﺪ ﻓﺮﻳﺐ ﺩﻫﻨﺪ ﺧﺪﺍ ﺑﺮﺍﻳﺖ ﻛﺎﰱ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪.[٩:‬‬
‫ﺖ ﺍﻟﱡﻠﺺ‪ «‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ ﳐﺎﺩﻟﻪ ﻣﺜﻞ ﺧﺪﻉ ﺍﺳﺖ ‪.‬‬
‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﳜﺎﺩﻋﻮﻥ ﺩﺭ ﺁﻳﻪ ﺑﲔ ﺍﻻﺛﻨﲔ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻣﻔﺎﻋﻠﻪ ﮔﺎﻫﻰ ﻳﻜﻄﺮﰱ ﻣﻰﺁﻳﺪ ﻣﺜﻞ »ﻋﺎﻓﺎ ‪‬ﻩ ﺍﻟﻠﹼﻪ ‪‬ﻭ ﻋﺎ ﹶﻗ ‪‬ﺒ ‪‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﻔﺎﻋﻠﻪ ﺍﻏﻠﺐ ﺑﺮﺍﻯ ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﻟﺴﺖ ﻭ ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺗﻜﺜﲑ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻘﺪ‪‬ﻣﻪ ﺍﳌﻨﺠﺪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻔﺎﻋﻠﻪ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺑﺮﺍﻯ ﻛﺜﺮﺕ ﺑﺎﺷﺪ ﻳﻌﲎ‪:‬‬
‫ﻣﻨﺎﻓﻘﺎﻥ ﺷﺪﻳﺪﹰﺍ ﺑﺎ ﺧﺪﺍ ﺧﺪﻋﻪ ﻣﻰﻛﻨﻨﺪ ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ [١٤٢:‬ﺣﻘﹼﺎ ﻛﻪ ﻣﻨﺎﻓﻘﺎﻥ ﺧﺪﺍ ﺭﺍ ﻓﺮﻳﺐ ﻣﻰﺩﻫﻨﺪ ﺧﺪﺍ ﻓﺮﻳﺐ ﺩﻫﻨﺪﻩ ﺁ‪‬ﺎﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﻣﻰﺷﻮﺩ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﳐﺎﺩﻟﻪ ﺩﺍﺩ؟ ﺁﻳﺎ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺧﺪﺍ ﻓﺮﻳﺐ ﻣﻰﺩﻫﺪ؟‪.‬‬
‫ﮔﻮﺋﻴﻢ‪ :‬ﺍﻳﻦ ﺗﻌﺒﲑ ﻭ ﻧﻈﲑ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪] ،[٥٤:‬ﺭﻋﺪ‪] ،[٤٢:‬ﳕﻞ‪] ،[٥٠:‬ﺍﻧﻔﺎﻝ‪.[٣٠:‬‬
‫ﻣﻜﺮ ﺍﺑﺘﺪﺍﺋﻰ ﻣﺬﻣﻮﻡ ﻭ ﺍﺯ ﺻﻔﺎﺕ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ ﻭﱃ ﻣﻜﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻜﺮ ﳑﺪﻭﺡ ﻭ ﻗﺎﺑﻞ ﺳﺘﺎﻳﺶ ﺍﺳﺖ ﻣﺜﻼ ﻛﺴﻰ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺷﺨﺼﻰ ﺭﺍ ﺑﻪ ﺧﻮﺍﺏ ﺩﻫﺪ ﻭ ﭘﻮﻝ ﺍﻭ ﺭﺍ ﺑﻪ ﺩﺯﺩﺩ‬
‫ﺍﻳﻦ ﺷﺨﺺ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ ﺟﺎﻯ ﭘﻮﻝ ﺭﺍ ﻋﻮﺽ ﻣﻰﻛﻨﺪ‪ .‬ﺗﺼﻤﻴﻢ ﺍﻭ‪‬ﱃ ﻣﺬﻣﻮﻡ ﻭ ﻗﺒﻴﺢ ﺍﺳﺖ ﻭﱃ ﺣﻴﻠﻪ ﺷﺨﺺ ﺩﻭﻡ ﻛﻪ ﺩ ﺭ ﻭﺍﻗﻊ ﭼﺎﺭﻩ ﺟﻮﺋﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻴﻠﻪ ﺍﺳﺖ ﳑﺪﻭﺡ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻗﺎﺑﻞ ﺩﻗﹼﺖ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻜﺮﺩ ﻭ ﳐﺎﺩﻟﻪ ﺧﺪﺍ ﺩﺭ ﻣﻘﺎﻡ ﺛﺎﱏ ﺁﻣﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﻣﻜﺮ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﻣﺬﻣﻮﻡ ﻧﻴﺴﺖ ‪.‬‬
‫ﺧﺪﺍ ﺑﻪ ﻛﺴﻰ ﺣﻴﻠﻪ ﳕﻰﻛﻨﺪ ﻭ ﻛﺴﻰ ﺭﺍ ﻓﺮﻳﺐ ﳕﻰﺩﻫﺪ‪ ،‬ﻓﺮﻳﺐ ﺩﺍﺩﻥ ﻭ ﺣﻴﻠﻪ ﻛﺮﺩﻥ ﺩﺭ ﺍﺛﺮ ﺟﻬﻞ ﻭ ﻧﻘﺼﺎﻥ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﺪﻭﺭ ﺍﺳﺖ ﻭﱃ ﻛﺴﻴﻜﻪ ﺍﺯ ﻫﺪﺍﻳﺖ ﺧـﺪﺍ‬
‫ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﺪ ﺧﻮﺩ ﺭﺍ ﻣﻮﺭﺩ ﻏﻀﺐ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ ﻭ ﮔﺮﻓﺘﺎﺭ ﺳﺨﻂ ﺣﻖ ﺗﻌﺎﱃ ﻣﻰﺷﻮﺩ ﻭ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﻣ ﹾﻜ ِﺮ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ‪.‬‬
‫ﳘﭽﻨﺎﻧﻜﻪ ﺩﺭ ﺟﺎﻯ ﺭﻃﻮﺑﱴ ﻧﺸﺴﱳ ﻣﻮﺟﺐ ﺩﺭﺩ ﭘﺎ ﻭ ﺭﻭﻣﺎﺗﻴﺴﻢ ﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﺷﻘﺎﻭﺕ ﻭ ﺑﺪﲞﱴ ﻣﻌﻠﻮﻝ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺣﻖ‪ ‬ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻋﻠﻴ‪‬ﺖ ﻭ ﻣﻌﻠﻮﻟﻴ‪‬ﺖ ﺳﺎﺧﺘﻪ ﺧﺪﺍ ﻭ‬
‫ﳐﻠﻮﻕ ﺧﺪﺍﺳﺖ ﻟﺬﺍ ﻣﻰﮔﻮﺋﻴﻢ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻣﻜﺮ ﻛﺮﺩ ﻭﱃ ﻭﺍﻗﻊ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﺛﺮ ﻗﺒﻴﺢ ﻋﻤﻞ ﺧﻮﺩ ﮔﺮﻓﺘﺎﺭ ﺷﺪ ﺩﺭ ﺍﺛﺮ ﺣﺴﺎﰉ ﻛﻪ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬
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‫ﺧﺪﻥ = )ﺑﺮ ﻭﺯﻥ ﺣﱪ( ﺭﻓﻴﻖ‪) .‬ﻗﺎﻣﻮﺱ( ﲨﻊ ﺍﺧﺪﺍﻥ ﺍﺳﺖ ﺑﻪ ﻣﺬﻛﹼﺮ ﻭ ﻣﺆﻧﺚ ﻫﺮ ﺩﻭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺭﻓﻴﻖ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮ ﺩﺭ ﻛﺴﻰ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻛﻪ‬
‫ﺍﺯ ﺭﻭﻯ ﺷﻬﻮﺕ ﺭﻓﻴﻖ ﻣﻰ ﺷﻮﺩ‪.‬‬
‫]ﻧﺴﺎﺀ‪ [٢٥:‬ﺍﺟﺮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻣﺘﻌﺎﺭﻑ ﺑﺪﻫﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻋﻔﻴﻒ ﺍﻧﺪ ﻭ ﺯﻧﺎ ﻛﺎﺭ ﻭ ﺭﻓﻴﻘﮕﲑ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﻣﻘﺼﻮﺩ ﺯﻧﺎﱏ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻓﻴﻘﻰ ﺍﺗ‪‬ﺨﺎﺫ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺍﻭ ﺯﻧﺎ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺳﻔﺎﺡ ﺯﻧﺎﻯ ﺁﺷﻜﺎﺭ ﻭ ﺍﺯ ﺍﺗ‪‬ﺨﺎﺫ ﺭﻗﻴﻖ ﺯﻧﺎﻯ ﳐﻔﻰ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ‬
‫ﺳﻔﺎﺡ ﺑﺎ ﺍﺗ‪‬ﺨﺎﺫ ﺧﺪﻥ ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﺍﻳﻦ ﻗﻮﻝ ﻗﺮﻳﺐ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺍﻫﻞ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺯﻧﺎﻯ ﺁﺷﻜﺎﺭ ﺭﺍ ﺣﺮﺍﻡ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭﱃ ﺯﻧﺎﻯ‬
‫ﺳﺮ‪‬ﻯ ﺭﺍ ﺟﺎﻳﺰ ﻣﻰﴰﺮﺩﻧﺪ‪ .‬ﺧﺪﺍ ﺍﺯ ﻫﺮ ﺩﻭ ‪‬ﻰ ﻓﺮﻣﻮﺩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺧﺪﺍﻥ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻳﻜﻰ ﺁﻳﻪ ﻓﻮﻕ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺯﻧﺎﻥ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺁﻳﻪ ‪ ٥‬ﻣﺎﺋﺪﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﺍﻥ ﺭﻓﻴﻘﻪ ﮔﲑ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﺪﻳﻦ ﺑﺮ‬
‫ﺸﺮ‪ ‬ﺧ‪‬ﺪﻳ ٍﻦ ‪‬ﻭ ﹶﺍ ﹾﻟﹶﺄ ‪‬ﻡ ﺧ‪‬ﻠﻴ ٍﻞ« ﻳﻌﲎ ﺑﺪﺗﺮﻳﻦ ﺭﻓﻴﻖ ﻭ ﭘﺴﺖﺗـﺮﻳﻦ‬
‫ﻭﺯﻥ ﺍﻣﲑ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺑﻪ ﻣﻌﲎ ﺭﻓﻴﻖ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٢٤‬ﺩﺭﺑﺎﺭﻩ ﺑﻌﻀﻰ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻓ ‪‬‬
‫ﺩﻭﺳﺖ ﺍﺳﺖ‪.‬‬
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‫ﺼ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ ﺍِﻋﺎ‪‬ﻧ‪‬ﺘ ‪‬ﻪ« ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ ﺧﺬﻻﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻳﺎﺭﻯ ﺩﻭﺳﱴ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻰ ﻭ ﺍﻭ ﺗﻮ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ‪] .‬ﺁﻝ‬
‫ﺧﺬﻝ = ﺭﻫﺎ ﻛﺮﺩﻥ‪ .‬ﻳﺎﺭﻯ ﻧﻜﺮﺩﻥ‪ » .‬ﺧ ﹶﺬﹶﻟ ‪‬ﻪ ‪‬ﺧ ﹾﺬ ﹰﻻ ‪‬ﻭ ﺧِﺬﹾﻻﻧ ﹰﺎ‪ :‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﻧ ‪‬‬
‫ﻋﻤﺮﺍﻥ‪ [١٦٠:‬ﺍﮔﺮ ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﻭ ﻳﺎﺭﻯ ﻧﺪﻫﺪ ﭘﺲ ﻛﻴﺴﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﻭ ﴰﺎ ﺭﺍ ﻧﺼﺮﺕ ﺩﻫﺪ؟‪.‬‬
‫* ]ﻓﺮﻗﺎﻥ‪ [٢٩:‬ﺧﺬﻭﻝ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻳﻌﲎ ﺷﻴﻄﺎﻥ ﺑﺴﻴﺎﺭ ﺭﻫﺎ ﻛﻨﻨﺪﻩ ﻭ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻣﻴﺪﻭﺍﺭ ﻣﻰﻛﻨﺪ ﻭ ﺧﻮﺍﺭ ﻣﻰﮔﺮﺩﺍﻧﺪ‪] .‬ﺍﺳﺮﺍﺀ‪.[٢٢:‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭ ﺣﻜﻤﺖ ‪ ١٧‬ﺩﺭﺑﺎﺭﻩ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺟﻨﮓ ﺍﻣﺎﻡ ﺭﺍ ﻳﺎﺭﻯ ﻧﻜﺮﺩﻧﺪ ﻭ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﻧﺸﺴﺘﻨﺪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺧ‪‬ﺬﹶﻟﹸﻮﺍ‬
‫ﺼﺮ‪‬ﺍ ﺍﻟﹾﺒﺎ ِﻃ ﹶﻞ« ﺣﻖ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﻧﻴﺰ ﻳﺎﺭﻯ ﻧﻨﻤﻮﺩﻧﺪ‬
‫ﺤﻖ‪ ‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﻨ‪ ‬‬
‫ﺍ ﹾﻟ ‪‬‬
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‫ﺧﺮﺏ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺧﺮﺍﺏ ﺑﻪ ﻣﻌﲎ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻭ ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﺎﺏ ﺿﺮﺏ ﻳﻀﺮﺏ ﻣﺘﻌﺪ‪‬ﻯ ﻭ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻻﺯﻡ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺮ‪‬ﺏ ﻭ‬
‫ﺍﺧﺮﺏ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺧﺮﺍﺏ ﻛﺮﺩﻥ ﺍﺳﺖ ‪.‬‬
‫]ﺑﻘﺮﻩ‪ [١١٤:‬ﻛﻴﺴﺖ‪.‬‬
‫ﺳﺘﻤﻜﺎﺭ ﺍﺯ ﺁﻧﻜﻪ ﻣﺎﻧﻊ ﺍﺯ ﻳﺎﺩ ﺧﺪﺍ ﺩﺭ ﻣﺴﺎﺟﺪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺧﺮﺍﰉ ﺁ‪‬ﺎ ﺑﻜﻮﺷﺪ‪ .‬ﺧﺮﺍﺏ ﺩﺭ ﺁﻳﻪ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻭ ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ ﺑﺎﺷﺪ‪ .‬ﺻﺪﺭ ﺁﻳﻪ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ‬
‫ﺧﺮﺍﺏ ﺷﺪﻥ ﻣﺴﺠﺪ‪ ،‬ﺧﺎﱃ ﻣﺎﻧﺪﻥ ﺁﻥ ﺍﺳﺖ ﮔﺮﭼﻪ ﲪﻞ ﺑﻪ ﻭﻳﺮﺍﻥ ﺷﺪﻥ ﻧﻴﺰ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬
‫* ]ﺣﺸﺮ‪ [٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺑﲑﻭﻥ ﺭﺍﻧﺪﻥ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﻳﻬﻮﺩ ﺍﺯ ﺍﻃﺮﺍﻑ ﻣﺪﻳﻨﻪ ﺍﺳﺖ ﻛﻪ ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺍﺧﻞ ﺧﺮﺍﺏ ﻣﻰﻛﺮﺩﻧﺪ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﺭﻓﱳ ﺑﺮﺍﻯ ﺍﻫﻞ ﺍﺳﻼﻡ ﻣـﻮﺭﺩ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻧﺸﻮﺩ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺧﺎﺭﺝ ﻭﻳﺮﺍﻥ ﻣﻰﻛﺮﺩﻧﺪ ﺗﺎ ﺭﺍﻩ ﺑﺎﺯ ﻛﺮﺩﻩ ﮔﺮﻓﺘﺎﺭﺷﺎﻥ ﻛﻨﻨﺪ‪ .‬ﭼﻮﻥ ﺧﻮﺩ ﺳﺒﺐ ﺍﻳﻨﻜﺎﺭ ﺑﻮﺩﻧﺪ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ‬
‫ﺧﺮﺍﺏ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
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‫ﺧﺮﺩﻝ = ﻋﻠﻔﻰ ﺍﺳﺖ ﻛﻪ ﲣﻤﻬﺎﻯ ﺳﻴﺎﻩ ﻭ ﺑﺴﻴﺎﺭ ﺭﻳﺰ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍ‪‬ﻤﺪ ﮔﻮﻳﺪ‪» :‬ﻧﺒﺎﺕ ﻟﻪ ﺣﺐ‪ ‬ﺻﻐﲑ ﺟﺪ‪‬ﹰﺍ ﺍﺳﻮﺩ« ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﺧﻮﺩ ﺩﺍﻧﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺮﺩﻝ ﻫﻢ ﻓﺎﺭﺳﻰ‬
‫ﺍﺳﺖ ﻭ ﻫﻢ ﻋﺮﰉ ﭼﻨﺎﻧﻜﻪ ﺍﻗﺮﺏ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪﻭ ﺧﺮﺩﻝ ﻓﺎﺭﺳﻰ ﲣﻤﺐ ﳐﺼﻮﺹ ﻭ ﲣﻢ ﺗﺮﻩ ﺗﻴﺰﻙ ﺍﺳﺖ ﺩﺭ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﺯﻳﺮ ﻛﻠﻤﻪ ﺳﭙﻨﺪﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺧﺮﺩﻝ ﻓﺎﺭﺳﻰ ﺍﺳـﺖ ﻭ ﺁﻥ‬
‫ﲣﻤﻰ ﺍﺳﺖ ﺩﻭﺍﺋﻰ ﻭ ﲣﻢ ﺗﺮﻩ ﺗﻴﺰﻙ ﺭﺍ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﻋﺮﰉ ﺣﺐ‪ ‬ﺍﻟﺮﺷﺎﺩ ﺧﻮﺍﻧﻨﺪ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﻭ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﻧﺒﻴﺎﺀ ‪ ٤٧‬ﻭ ﻟﻘﻤﺎﻥ ‪ ١٦‬ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺩﺍﺩﻥ ﻛﻮﭼﻜﻰ ﻋﻤﺨﻞ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ [٤٧:‬ﺑﺮﺍﻯ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻴﺰﺍ‪‬ﺎﻯ‬
‫ﻋﺪﻝ ﺭﺍ ﻣﻰﻓﻬﻤﻴﻢ ﻋﻤﻞ ﻫﺮ ﭼﻨﺪ ﻫﻢ ﻭﺯﻥ ﺩﺍﻧﻪ ﺧﺮﺩﱃ ﺑﺎﺷﺪ ﺁﻥ ﺭﺍ ﻣﻰﺁﻭﺭﱘ ﻛﻔﺎﻳﺖ ﻛﻦ ﺑﺮ ﺣﺴﺎﺑﮕﺮﻯ ﻣﺎ‪.‬‬
‫ﻏﺮﺽ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻤﻞ ﺧﻮﺏ ﻭ ﺑﺪ ﺁﺩﻣﻰ ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺩﺍﻧﻪ ﺧﺮﺩﻝ ﺑﺎﺷﺪ ﺍﺯ ﻋﻠﻢ ﺧﺪﺍ ﻣﺴﺘﻮﺭ ﻧﻴﺴﺖ ﻭ ﻣﻮﺭﺩ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺮﺭ = ﺧﺮ‪) ‬ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺧﺮﻭﺭ )ﺑﺮ ﻭﺯﻥ ﻋﻘﻮﻝ( ﺑﻪ ﻣﻌﲎ ﺳﻘﻮﻁ ﺗﻮﺃﻡ ﺑﺎ ﺻﺪﺍ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ﺧﺮﻳﺮ ﺻﺪﺍﻯ ﺟﺮﻳﺎﻥ ﺁﺏ ﻭ ﺑﺎﺩ ﻭ ﻏﲑﻩ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮﺍﻥ ﺧﺮﻭﺭ ﺭﺍ ﻣﻄﻠـﻖ‬
‫ﺳﻘﻮﻁ ﻭ ﺍﻓﺘﺎﺩﻥ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﳓﻞ‪] ،[٢٦:‬ﺳﺒﺎﺀ‪] ،[١٤:‬ﺣﺞ‪ [٣١:‬ﻣﺮﺍﺩ ﺳﻘﻮﻁ ﺗﻮﺃﻡ ﺑﺎ ﺻﺪﺍ ﺍﺳﺖ ‪.‬‬
‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [١٤٣:‬ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﻓﺘﺎﺩﻥ ﺩﺭ ﺣﺎﻝ ﺻﻴﺤﻪ ﺍﺳﺖ ‪.‬‬
‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺮﱘ‪ [٥٨:‬ﻭ ﻧﻈﲑ ﺁﻥ‪ ،‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺑﻪ ﻛﺎﺭ ﺭﻓﱳ »ﺧﺮ‪‬ﻭﺍ« ﺑﺮﺍﻯ ﺗﻨﺒﻴﻪ ﺑﻪ ﺩﻭ ﺍﻣﺮ ﺍﺳﺖ ﻳﻜﻰ ﺍﻓﺘﺎﺩﻥ ﻭ ﺩﻳﮕﺮ ﺻﺪﺍ ﺑﻪ ﺗﺴﺒﻴﺢ ﻭ ﻛﻠﻤﻪ ]ﺳﺠﺪﻩ‪ [١٥:‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺧﺮﻳﺮ ﻭ ﺻﺪﺍﻳﺸﺎﻥ ﻓﻘﻂ ﺗﺴﺒﻴﺢ ﻭ ﲤﺤﻴﺪ ﺑﻮﺩﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺮﺹ = ﺳﺨﻦ ﮔﻔﱳ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﻭ ﲣﻤﲔ‪ .‬ﺩﺭ ﳎﻤﻊ ﺩﺭﻭﻍ ﮔﻔﱳ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭﻭﻍ ﮔﻔﱳ ﻭ ﻫﺮ ﺳﺨﻦ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻇﻦ‪ ‬ﺑﺎﺷﺪ )ﻗﺎﻣﻮﺱ( »ﺧﺮﺹ ﺧﺮﺻ ﹰﺎ‪ :‬ﻛﺬﺏ ‪ -‬ﺧﺮﺹ ﻓﻴﻪ‪ :‬ﺣﺪﺱ« )ﺍﻗﺮﺏ(‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪] ،[١٤٨:‬ﺍﻧﻌﺎﻡ‪.[١١٦:‬‬
‫ﺨﺮ‪‬ﺻ‪‬ﻮ ﹶﻥ« ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ »ِﺍﻥﱠ ﻳ‪‬ﺘ‪‬ﺒِﻌﻮ ﹶﻥ ﺍِﻟﹼﺎ ﺍﻟﻈﱠﻦ‪ «‬ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻓﻘﻂ ﺍﺯ ﮔﻤـﺎﻥ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺍﺯ »ﲣﺮﺻﻮﻥ« ﲣﻤﲔ ﻭ ﺣﺪﺱ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ »ﹶﺍ ﹾﻥ ‪‬ﻫ ‪‬ﻢ ﺍﹶﻟﹼﺎ ‪‬ﻳ ‪‬‬
‫ﭘﲑﻭﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﻓﻘﻂ ﺭﻭﻯ ﲣﻤﲔ ﻭ ﺣﺪﺱ ﺳﺨﻦ ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﺷﺎﻳﺪ ﻇﻦ‪ ‬ﻧﺴﺒﺖ ﺑﻪ ﻋﻘﻴﺪﻩ ﻭ ﺧﺮﺹ ﻧﺴﺒﺖ ﺑﻪ ﻗﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺸﺮﻛﺎﻥ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻣﺸﺮﻙ ﺑﻮﺩﻥ ﻭ ﺣﺮﺍﻡ ﺩﺍﻧﺴﱳ ﻣﺎ ﺑﻌﻀﻰ ﭼﻴﺰﻫﺎﺭﺍ ﺧﻮﺍﺳﺖ ﺧﺪﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻭ ﳕﻰﺧﻮﺍﺳﺖ ﭼﻨﲔ ﳕﻰﺷﺪﱘ‪ .‬ﺁﻥ ﻭﻗﺖ ﺧﺪﺍ‬
‫ﺨﺮ‪‬ﺻ‪‬ﻮ ﹶﻥ« ﺭﺍﺟﻊ ﺑﻪ ﻗﻮﻝ ﺍﺳﺖ‬
‫ﺨﺮِﺟ‪‬ﻮ ‪‬ﻩ ِﺍ ﹾﻥ ﺗ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻮ ﹶﻥ ﺍِﻟﹼﺎ ﺍﻟﻈﱠﻦ‪ «...‬ﻋﻠﻰ ﻫﺬﺍ »ِﺍﻥﱠ ﺗ‪‬ﺘ‪‬ﺒِﻌﻮ ﹶﻥ ﺍِﻟﹼﺎ ﺍﻟﻈﱠﻦ‪ «‬ﺭﺍﺟﻊ ﺑﻪ ﻋﻘﻴﺪﻩ ﻭ »ِﺍ ﹾﻥ ﹶﺍ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍِﻟﹼﺎ ‪‬ﺗ ‪‬‬
‫ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﮔﻮﻳﺪ‪ » :‬ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ﻋِﻨ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻋ ﹾﻠ ٍﻢ ﻓﹶ‪‬ﺘ ‪‬‬
‫ﻭ ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ ﻋﻘﻴﺪﻩﺗﺎﻥ ﺭﻭﻯ ﻇﻦ‪ ‬ﻭ ﺳﺨﻨﺘﺎﻥ ﺭﻭﻯ ﲣﻤﲔ ﺍﺳﺖ ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻧﻴﺰ ﻣﺆﻳﺪ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﻪ ﺫﻳﻞ ﺩﻻﻟﻠﺘﺶ ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺁﻳﻪ ﻗﺒﻞ ﺍﺳﺖ ]ﺯﺧﺮﻑ‪ [٢٠:‬ﭘﻴﺪﺍ ﺍﺳﺖ ﻛﻪ ﺳﺨﻦ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﻣﻘﺎﺑﻞ ﺳﺨﻦ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﺍﺳﺖ‪.‬‬
‫* ]ﺫﺍﺭﻳﺎﺕ‪ [١٢-١٠:‬ﺧﺮ‪‬ﺍﺻﻮﻥ ﺭﺍ ﻛﺬﹼﺍﺑﻮﻥ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﻫﻼﻙ ﺷﺪﻧﺪ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻭﺭﻃﻪﺍﻯ ﻏﺎﻓﻞ ﻭ ﺧﻄﺎ ﻛﺎﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻣﻰﭘﺮﺳﻨﺪ‪ :‬ﺭﻭﺯ ﺟﺰﺍ ﻛﻰ ﻣﻰﺭﺳﺪ؟‪.‬‬
‫ﻭﱃ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺨﻦ ﮔﻮﻳﺎﻥ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﻭ ﲣﻤﲔ ﺍﻧﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺷﻚ‪ ‬ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺭﻭﻯ ﺣﺪﺱ ﺳﺨﻦ ﻣﻰﮔﻔﺘﻨﺪ‪.‬‬
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‫ﺧﺮﻃﻮﻡ = ﺑﻴﲎ )ﻗﺎﻣﻮﺱ ‪ -‬ﺍﻗﺮﺏ ‪ -‬ﺻﺤﺎﺡ( ]ﻗﻠﻢ‪ [١٦:‬ﺣﺘﻤ ﹰﺎ ﺭﻭﻯ ﺑﻴﲎ ﺍﻭ ﻋﻼﻣﺖ ﻣﻰﮔﺬﺍﺭﱘ ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﺯ ﻋﻼﻣﺖ‪ ،‬ﻋﺎﺭﻭﻧﻨﮕﻰ ﺍﺳﺖ ﻛﻪ ﳘﻴﺸﮕﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ﺩﺍﻏﻰ ﺭﻭﻯ‬
‫ﺑﻴﲎ‪.‬‬
‫ﺍﺯ ﻣﻔﺮﺩﺍﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺧﺮﻃﻮﻡ ﺩﺭ ﺍﺻﻞ ﺑﻴﲎ ﻓﻴﻞ ﺍﺳﺖ ﻭ ﻫﺮﮔﺎﻩ ﺩﺭ ﺑﻴﲎ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻣﺮﺍﺩ ﻗﺒﻴﺢ ﴰﺮﺫﻥ ﺍﺳﺖ ﮔﺮﭼﻪ ﻋﺒﺎﺭﺕ ﻣﻔﺮﺩﺍﺕ ﺗﺎ ﺣﺪ‪‬ﻯ ﻣﺸﻮ‪‬ﺵ ﺍﺳﺖ‪.‬‬
‫ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺁ ﻧﺮﺍ ﺩﺍﻝﹼ ﺑﺮ ﺍﺳﺘﺨﻔﺎﻑ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ :‬ﺧﺮﺍﻃﻴﻢ ﻗﻮﻡ ﺑﻪ ﻣﻌﲎ ﻳﺰﺭﮔﺎﻥ ﻗﻮﻡ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﻧﻴﺰ ﺧﺮﻃﻮﻡ ﺑﻪ ﻣﻌﲎ ﲬﺮ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺻﺤﺎﺡ( ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ‬
‫ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺍﺳﺘﻌﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺧﺮﻕ = ﺷﻜﺎﻓﱳ‪ .‬ﻗﺎﻣﻮﺱ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﻭ ﺷﻜﺎﻓﱳ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺷﻜﺎﻓﱳ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
‫]ﻛﻬﻒ‪ [٧١:‬ﺗﺎ ﻭﻗﺘﻴﻜﻪ ﺩﺭ ﻛﺸﱴ ﺳﻮﺍﺭ ﺷﺪﻧﺪ ﻛﺸﱴ ﺭﺍ ﺑﺸﻜﺴﺖ )ﺑﺸﻜﺎﻓﺖ( ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﻛﺸﱴ ﺭﺍ ﺷﻜﺎﻓﱴ ﺗﺎ ﺍﻫﻞ ﺁﻥ ﺭﺍ ﻏﺮﻕ ﻛﲎ؟!!‪/‬‬
‫* ]ﺍﻧﻌﺎﻡ‪ [١٠٠:‬ﺟﻦ‪ ‬ﺭﺍ ﺷﺮﻳﻜﺎﻥ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺟﻦ‪ ‬ﺭﺍ ﺧﺪﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﺩﺭﻭﻍ ﰉ ﺁﻧﻜﻪ ﺑﺪﺍﻧﻨﺪ ﺑﺮﺍﻯ ﺧﺪﺍ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺳﺎﺧﺘﻨﺪ‪.‬‬
‫ﺧﺮﻕ ﺑﻪ ﻣﻌﲎ ﺩﺭﻭﻍ ﺳﺎﺧﱳ ﻭ ﺍﻓﺘﺮﺍﺀ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻫﺴﺖ‪» :‬ﺧﺮﻕ ﺍﻟﻜﺬﺏ‪ :‬ﺻﻨﻌﻪ« ﺩﺭ ﻣﻌﲎ ﺧﺮﻕ ﻗﻴﺪ ﻓﺴﺎﺩ ﻻﺯﻡ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺑﻠﻜﻪ ﺍﻋﻢ‪ ‬ﺍﺳﺖ‬
‫ﺯﻳﺮﺍ ﺩﺭ ﺁﻳﻪ ﺍﻭ‪‬ﻝ »ﺧﺮﻗﻬﺎ« ﻛﻪ ﺣﻜﺎﻳﺖ ﻋﻤﻞ ﺁﻥ ﻋﺎﱂ ﺍﺳﺖ ﺍﺯ ﺭﻭﻯ ﻓﺴﺎﺩ ﻧﺒﻮﺩ ﺑﻠﻜﻪ »ﺍﺧﺮﻗﺘﻬﺎ« ﻛﻪ ﻛﻼﻡ ﻣﻮﺳﻰ ﺍﺳﺖ ﺗﻮﺃﻡ ﺑﺎ ﻓﺴﺎﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻮﺳﻰ ﭼﻨﺎﻥ ﻓﻬﻤﻴﺪ‪.‬‬
‫ﺕ« ﻳﻌﲎ ﻋﻠﻢ ﺧﺪﺍ ﺑﺎﻃﻦ ﭘﻮﺷﻴﺪﻩﻫﺎ ﺭﺍ ﺷﻜﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ‬
‫ﺐ ﺍﻟﺴ‪‬ﺘ‪‬ﺮﺍ ِ‬
‫ﻕ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ﺑﺎ ِﻃ ‪‬ﻦ ﹶﻏ ‪‬ﻴ ِ‬
‫ﳘﭽﻨﲔ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٦‬ﺩﺭﺑﺎﺭﻩ ﻋﻠﻢ ﺧﺪﺍ ﺁﻣﺪﻩ‪ » :‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺕ ‪‬ﻋ ﹾﻘ ﹶﻠ ‪‬ﻪ« ﻗﻴﺪ ﻓﺴﺎﺩ ﻭ ﰉ ﺗﺪﺑ‪‬ﺮﻯ ﺟﺎﺭﻯ ﺍﺳﺖ ‪.‬‬
‫ﺸﻬ‪‬ﻮﺍ ‪‬‬
‫ﺖ ﺍﻟ ‪‬‬
‫ﺍﻣﺜﺎﻝ ﺁﻥ ﻗﻴﺪ ﺑﺪﻭﻥ ﺭﻭﻳ‪‬ﻪ ﻭ ﻗﻴﺪ ﻓﺴﺎﺩ ﺟﺎﺭﻯ ﻧﻴﺴﺖ ﻭﱃ ﺩﺭ ﺧﻄﺒﻪ ‪ » ١٠٧‬ﺧ ‪‬ﺮ ﹶﻗ ِ‬
‫* ]ﺍﺳﺮﺍﺀ‪ [٣٧:‬ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﺭﺍﻩ ﻣﺮﻭ‪ ،‬ﻫﺮﮔﺰ ﺯﻣﲔ ﺭﺍ ﻧﺘﻮﺍﱏ ﺷﻜﺎﻓﺖ‪.‬‬
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‫ﺧﺮﻭﺝ = ﺑﲑﻭﻥ ﺷﺪﻥ‪ .‬ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪] .‬ﺗﻮﺑﻪ‪ [٤٦:‬ﺍﮔﺮ ﺑﲑﻭﻥ ﺭﻓﱳ ﺍﺯ ﺑﺮﺍﻯ ﺟﻬﺎﺩ ﻣﺎﻳﻞ ﻣﻰﺑﻮﺩﻧﺪ ﻭﺳﻴﻠﻪ ﺁﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻰﻛﺮﺩﻧﺪ ‪.‬‬
‫ﺍﺧﺮﺍﺝ ﻭ ﺧﺮﻭﺝ ﻛﺮﺩﻥ ﻣﻌﻤﻮﱃ ﻣﺜﻞ ﺧﺎﺭﺝ ﺷﺪﻥ ﺍﺯ ﻣﱰﻝ ﻭ ﺩﺭ ﻇﺎﻫﺮ ﺷﺪﻥ ﻣﺜﻞ ﺧﺮﻭﺝ ﻣﻴﻮﻩ ﺍﺯ ﺩﺭﺧﺖ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭﱃ ﻣﻌﲎ ﺍﻭ‪‬ﱃ ﻛﻪ ﳘﺎﻥ ﺁﺷﻜﺎﺭ ﺷﺪﻥ‬
‫ﺑﺎﺷﺪ ﺩﺭ ﳘﻪ ﺟﺎ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﺎﺕ ]ﺍﻋﺮﺍﻑ‪] ،[١٨:‬ﺣﺠﺮ‪] ،[٣٤:‬ﺍﻋﺮﺍﻑ‪ [١٣:‬ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ‪ ،‬ﺧﺮﻭﺝ ﺍﺯ ﻣﻘﺎﻡ ﻭ ﻣﺮﺗﺒﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺧﺮﺝ ﺩﺭ ﺁﻳﻪ ]ﻛﻬﻒ‪ [٩٤:‬ﺑﻪ ﻣﻌﲎ ﻣﺰﺩ ﻭ ﺍﺟﺮﺕ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺍﺯ ﺁ‪‬ﺎ ﻛﺎﺭﮔﺮ ﻭ ﺗﻜﹼﻪﻫﺎﻯ ﺁﻫﻦ ﻭ ﺳﺮﺏ ﺧﻮﺍﺳﺖ ﻭ ﺩﺭ ﺟﻮﺍﺏ ﺁﻳﻪ‬
‫ﻓﻮﻕ ﮔﻔﺖ‪» :‬ﻣﺎ ﻣ‪‬ﻜﱠﻨ‪‬ﻰ ﻓﻴ ِﻪ ﺭ‪‬ﺑ‪‬ﻰ ‪‬ﺧ ‪‬ﻴﺮ‪ «...‬ﻟﺬﺍ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻏﺮﺽ ﺁ‪‬ﺎ ﺍﺯ ﺧﺮﺝ ﻣﺰﺩ ﻭ ﺍﺟﺰﺕ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﻭﺳﺎﺋﻞ ﺳﺪ‪.‬‬
‫ﻭ ﭼﻮﻥ ﻣﺰﺩ ﺍﺯ ﻣﺎﻝ ﺍﺟﺮﺕ ﺩﻫﻨﺪﻩ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﻳﺎ ﺑﻪ ﺻﻮﺭﺕ ﻣﺰﺩ ﺁﺷﻜﺎﺭ ﻭ ﺟﺪﺍ ﻣﻰﺷﻮﺩ ﺑﻪ ﺁﻥ ﺧﺮﺝ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺧﺮﺍﺝ ﻭﱃ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﺮﺝ ﺍﻋﻢ‪ ‬ﺍﺯ ﺧﺮﺍﺝ‬
‫ﺍﺳﺖ ﻭ ﺧﺮﺍﺝ ﺍﻏﻠﺐ ﺑﻪ ﺣﻖ ﺍﻻﺭﺽ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫* ]ﻣﺆﻣﻨﻮﻥ‪.[٧٢:‬‬
‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﺮﺍﺝ ﻭ ﺧﺮﺝ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﻏﻠﹼﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﺒﻴﻞ ﻭﻇﻴﻔﻪﺍﻯ ﺍﺧﺮﺍﺝ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺧﺮﺍﺝ ﺍﺭﺽ‪.‬‬
‫ﲔ« ﺭﺯﻕ ﺍﺳﺖ ﻣﻌﲎ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻳﺎ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻗﺒﻮﻝ ﺭﺳﺎﻟﺖ ﺑﺮ ﺍﻳﺸﺎﻥ ﮔﺮﺍﻥ ﺑﺮﺍﻳﺸﺎﻥ ﮔﺮﺍﻥ ﺍﺳﺖ ﺭﺍﺯﻕ ﺗﻮ ﺧﺪﺍﺳﺖ ﺭﻭﺯﻯ‬
‫ﻣﻨﻈﻮﺭ ﺍﺯ ﺧﺮﺍﺝ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻗﺮﻳﻨﻪ » ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﺍﻟﺮ‪‬ﺍﺯﻗ ‪‬‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ‪‬ﺘﺮ ﺭﻭﺯﻯ ﺩﻫﻨﺪﮔﺎﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﳐﺼﻮﺻ ﹰﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﹼﻢ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﻛﻪ ﺁ‪‬ﺎﺑﺮ ﺭﺳﺎﻟﺖ ﻣﺰﺩﻯ ﳕﻰﺧﻮﺍﻫﻨﺪ ]ﺍﻧﻌﺎﻡ‪ - [٩٠:‬ﺷﻮﺭﻯ‪.٢٣:‬‬
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 ‫ﺧﺰﻥ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺣﻔﻆ ﺷﻰﺀ ﻭ ﺫﺧﲑﻩ ﻛﺮﺩﻥ ﺁﻥ ﺩﺭ ﺧﺰﺍﻧﻪ‪) .‬ﻣﻔﺮﺩﺍﺕ( ﻭ ﺧﺰﺍﻧﻪ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﻣﻜﺎﻥ ﺣﻔﻆ ﺷﻰ ﺀ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ ﻭ ﲨﻊ ﺧﺰﺍﻧﻪ ﺧﺰﺍﺋﻦ‬
‫ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﳎﻤﻊ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺣﻔﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﺁﻣﺪﻩ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﺫﺧﲑﻩ ﻛﺮﺩﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫* ]ﺣﺠﺮ‪ [٢٢:‬ﺧﺎﺯﻧﲔ ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺣﺎﻓﻈﲔ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﻧﺎﺯﻝ ﻛﺮﺩﱘ ﻭ ﴰﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﲑﺍﺏ ﳕﻮﺩﱘ ﻭ ﴰﺎ ﻧﮕﻬﺪﺍﺭﻧﺪﻩ ﺁﻥ ﻧﻴﺴﺘﻴﺪ ﺑﻠﻜﻪ ﺣﺎﻓﻆ ﻭ‬
‫ﺫﺧﲑﻩ ﻛﻨﻨﺪﻩ ﺁﻥ ﻣﺎﺋﻴﻢ ﻛﻪ ﺍﺯ ﺁﲰﺎﻥ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻗﻌﺮﺯﻣﲔ ﺫﺧﲑﻩ ﻭ ﺣﻔﻆ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫* ]ﻏﺎﻓﺮ‪ [٤٩:‬ﺧﺰﻧﺔ ﲨﻊ ﺧﺎﺯﻥ ﺑﻪ ﻣﻌﲎ ﺣﺎﻓﻆ ﻭ ﻧﮕﻬﺒﺎﻥ ﺍﺳﺖ ﺧﺰﻧﻪ ﺟﻬﻨ‪‬ﻢ ﻣﺄﻣﻮﺭﺍﻥ ﻭ ﻧﮕﻬﺒﺎﻧﺎﻥ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺄﻣﻮﺭﺍﻥ ‪‬ﺸﺖ ﻧﻴﺰ ﺁﻣـﺪﻩ ﺍﺳـﺖ‬
‫]ﺯﻣﺮ‪.[٧٣:‬‬
‫* ]ﺍﺳﺮﺍﺀ‪] ،[١٠٠:‬ﻣﻨﺎﻓﻘﻮﻥ‪] ،[٧:‬ﺣﺠﺮ‪.[٢١:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺧﺰﺍﺋﻦ ﭼﻴﺴﺖ؟ ﻗﻬﺮﹰﺍ ﻣﻜﺎ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻫﺎﻯ ﰉ ﴰﺎﺭ ﺩﺭ ﺁﻥ ﺫﺧﲑﻩ ﺷﺪﻩ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪:‬ﺁﻧﭽﻪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻭ ﺳﺎﻳﺮ ﺟﻨﺒﻨﺪﮔﺎﻥ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﺷﺠﺎﺭ ﻭ ﻣﻴﻮﻩﻫﺎ ﻭ ﺣﺒﻮﺑﺎﺕ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪﻩ ﻭ ﺑﻌﺪﹰﺍ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﳘﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﻮ‪‬ﺍﺩ ﺍﻭﻟﻴ‪‬ﻪ ﺩﺭ ﻫﻮﺍ‬
‫ﻭ ﮔﺎﺯﻫﺎ ﻭ ﺁ‪‬ﺎ ﻭ ﺍﻣﻼﺡ ﺩﺭﻳﺎ ﻭ ﺧﺎﻛﻬﺎ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻫﺮ ﻗﺪﺭ ﻛﻪ ﲞﻮﺍﻫﻨﺪ‪ ،‬ﻣﻮ‪‬ﺍﺩ ﺍﻭﻟﻴ‪‬ﻪ ﺭﺍ ﺑﻪ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﻭ‬
‫ﺣﻴﻮﺍﻥ ﻭ ﺧﻮﺭﺍﻙ ﻭ ﻧﺒﺎﺗﺎﺕ ﻭ ﻏﲑﻩ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ ﻳﻚ ﻣﻘﻴﺎﺱ ﻛﻮﭼﻚ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻧﻮﺭ ﺑﻴﻜﺮﺍﻥ ﺧﻮﺭﺷﻴﺪ ﻃﺒﻘﺎﺕ ﺟﻮ‪ ،‬ﺩﺭﻳﺎﻫﺎﻯ ﻭﺳﻴﻊ‪ ،‬ﺧﺎﻛﻬﺎﻯ ﰉ ﺣﺪ‪ ‬ﻭ ﺣﺼﺮ ﺧﺰﺍﺋﻦ ﺧﺪﺍ ﻭ ﺧﺰﺍﺋﻦ ﺭﲪﺖ ﺧﺪﺍ ﻫﺴﺘﻨﺪ‪ .‬ﻣﻮ‪‬ﺍﺩ‬
‫ﺟﻨﺒﻨﺪﮔﺎﻥ ﰉ ﴰﺎﺭ ﻭ ﻣﻴﻮﻩﻫﺎ ﻭ ﻏﲑﻩ ﺩﺭ ﺁﳒﺎﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻯ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﻣﺸﻴ‪‬ﺖ ﺧﺪﺍ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﻨﺪ‪.‬‬
‫ﺽ« » ‪‬ﻭ ِﺍ ﹾﻥ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻰ ِﺀ ﺍِﻟﹼﺎ‬
‫ﺕ ﻭﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﺁﻥ ﻭﻗﺖ ﺍﮔﺮ ﲤﺎﻡ ﻣﻮﺍﺩ ﻭ ﻧﲑﻭﻫﺎﻯ ﻋﺎﱂ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻭ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺁ‪‬ﺎ ﺧﺰﺍﺋﻦ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ » ‪‬ﻭِﻟﻠﹼ ِﻪ ﺧ‪‬ﺰﺍِﺋ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﻋِﻨ‪‬ﺪ‪‬ﻧﺎ ﺧ‪‬ﺰﺍِﺋ‪‬ﻨ ‪‬ﻪ«‪.‬‬
‫ﺍﻣﺮﻭﺯ ﺛﺎﺑﺖ ﺷﺪﻩ ﻛﻪ ﺍﻧﻮﺍﻉ ﭘﺮﺗﻮﻫﺎ ﻛﻪ ﺍﺯ ﻛﻬﻜﺸﺎ‪‬ﺎ ﻭ ﳐﺼﻮﺻﹰﺎ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﺯﻣﲔ ﻣﻰﺭﺳﻨﺪ ﻭ ﺍﺷﻌﻪ ﻛﻴﻬﺎﱏ ﻭ ﻏﲑﻩ‪ ،‬ﺩﺭ ﺣﻮﺍﺩﺙ ﺯﻣﲔ ﺩﺧﺎﻟﺖ ﲤﺎﻡ ﺩﺍﺭﻧﺪ‪ .‬ﺁ‪‬ﺎ ﳘﻪ ﺧﺰﺍﺋﻦ‬
‫ﺭﲪﺖ ﺧﺪﺍﻳﻨﺪ‪.‬ﻭ ﻫﺮ ﭼﻪ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁ‪‬ﺎﻭ ﻣﻮ‪‬ﺍﺩ ﺍﻭ‪‬ﻟﻴﻪ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﻭ ﺍﳊﻤﺪﻟﻠﹼﻪ ﻭ ﻻ ﺣﻮﻝ ﻭ ﻻ ﻗﻮ‪‬ﺓ ﺍﻟﹼﺎ ﺑﺎﻟﻠﹼﻪ‪ .‬ﺷﺎﻳﺪ ﻣﻌﲎ ﺧﺰﺍﺋﻦ ﻏﲑ ﺍﺯﺍﻳﻨﻬﺎ ﺑﺎﺷﺪ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‬
‫ﺭﺟﻮﻉ ﺑﻪ »ﺧﺐﺀ«‬
‫* ]ﻳﻮﺳﻒ‪ [٥٥:‬ﺧﺰﺍﺋﻦ ﻟﺮﺽ ﻇﺎﻫﺮﹰﺍ ﺍﻧﺒﺎﺭﻫﺎﻯ ﻣﺼﺮ ﺑﻮﺩ ﻛﻪ ﻳﻮﺳﻒ ﺍﺯ ﭘﺎﺩﺷﺎﻩ ﻣﺼﺮ ﺧﻮﺍﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻭﻯ ﻭﺍﮔﺬﺍﺭ ﻛﻨﺪ ﺗﺎ ﲨﻊ ﻭ ﺗﻘﺴﻴﻢ ﺍﺭﺯﺍﻕ ﺍﻫﻞ ﻣﺼﺮ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺑﮕﲑﺩ‬
‫ﳐﺼﻮﺻ ﹰﺎ ﲨﻊ ﺁﻭﺭﻯ ﻫﻔﺖ ﺳﺎﻝ ﺍﻭ‪‬ﻝ ﻭ ﺗﻘﺴﻴﻢ ﻫﻔﺖ ﻗﺤﻂ‪.‬‬
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‫ﺧﺰﻯ = ﺧﻮﺍﺭﻯ‪ .‬ﺍﺻﻞ ﺁﻥ ﺫﻟﹼﱴ ﺍﺳﺖ ﻛﻪ ﺷﺮﻣﺴﺎﺭﻯ ﻣﻰﺁﻭﺭﺩ )ﺍﻗﺮﺏ( ]ﺑﻘﺮﻩ‪ [١١٤:‬ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﺩﺭ ﺩﻧﻴﺎ ﺧﻮﺍﺭﻯ ﳐﺼﻮﺹ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻋﺬﺍﰉ ﺑﺰﺭﮒ‪.‬‬
‫ﻭ ﻧﻴﺰ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﺎﻫﻰ ﺑﻪ ﻟﻔﻆ ﻫﻮﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪ [٥٩:‬ﺁﻳﺎ ﺑﺎ ﺧﻮﺍﺭﻯ ﻭ ﺯﺑﻮﱏ ﺁﻥ ﺩﺧﺘﺮ ﺭﺍ ﻧﮕﺎﻩ ﺩﺍﺭﺩ ﻳﺎ ﺩﺭ ﺧﺎﻙ ﻣﺪﻓﻮﻧﺶ ﻛﻨﺪ ﻭ ﻣﺜﻞ ]ﺣﺞ‪ [١٨:‬ﻫﺮ ﻛﻪ ﺧﺪﺍ‬
‫ﺧﻮﺍﺭﺵ ﻛﻨﺪ ﳏﺘﺮﻡ ﺩﺍﺭﻧﺪﻩﺍﻯ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ‪.‬‬
‫ﺸﺮ‪‬ﻧﺎ ﰱ ‪‬ﺯ ‪‬ﻣ ‪‬ﺮِﺗ ِﻪ‬
‫ﺧﺰﻯ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﺷﺮﻡ ﺁﻣﺪﻩ ﻭ ﻣﺼﺪﺭ ﺁﻥ ﺧﺰﺍﻳﺔ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻣﻔﺮﺩﺍﺕ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ‪ ،‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٤‬ﺁﻣﺪﻩ‪» :‬ﻭ‪‬ﺍ ‪‬ﺣ ‪‬‬
‫ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﺧ‪‬ﺰﺍﻳﺎ ‪‬ﻭ ﻻ ﻧﺎﺩِﻣﲔ« ﺧﺰﺍﻳﺎ ﲨﻊ ﺧﺰﻳﺎﻥ ﺑﻪ ﻣﻌﲎ ﺷﺮﻣﻨﺪﻩ ﻭ ﺧﺠﻞ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺭﺍ ﺩﺭ ﺯﻣﺮﻩ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺷﺮﻣﻨﺪﻩ ﻭ ﭘﺸﻴﻤﺎﻥ ﻧﻴﺴﺘﻴﻢ ﳏﺸﻮﺭ ﻓﺮﻣﺎ‪.‬‬
‫ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺭﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ [٧٨:‬ﻣﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻣﻴﻬﻤﺎﱎ ﺷﺮﻣﻨﺪﻩ ﻭ ﺧﺠﻞ ﻧﻜﻨﻴﺪ ﺁﻳﺎ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﻣﺮﺩ ﻛﺎﻣﻠﻰ ﻧﻴﺴﺖ؟ ﻭ ﻧﻴﺰ‬
‫ﺩﺭ ﺁﻳﻪ ]ﺣﺠﺮ‪[٦٩:‬‬
‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻫﻮﺩ‪ [٦٦:‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺧﺰﻯ ﻋﺬﺍﺏ ﻭ ﻳﺎ ﺯﺑﻮﱏ ﺑﺎﺷﺪ ﻛﻪ ﻧﺎﺷﻰ ﺍﺯ ﻋﺬﺍﺏ ﺍﺳﺖ‪.‬‬
‫ﺍﻓﻌﺎﻝ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺩﺭ ﻗﺮﺁﻥ ﺍﺯ ﺛﻼﺛﻰ ﳎﺮ‪‬ﺩ ﻭ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﻫﺮ ﺩﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻃﻪ‪ [١٣٤:‬ﻭ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩٢:‬ﻭ ﻧﻴﺰ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﻭ ﺍﺳﻢ ﻓﺎﻋﻞ ﺁﻣﺪﻩ ﺍﺳﺖ ﳓﻮ‬
‫]ﻓﺼ‪‬ﻠﺖ‪ [١٦:‬ﻭ ﳓﻮ ]ﺗﻮﺑﻪ‪.[٢:‬‬
‫ﻭ ﺍﻳﻨﻜﻪ ﺧﺰﻯ ﺭﺍ ﻓﻀﻴﺤﺖ ﻭ ﻋﺬﺍﺏ ﻭ ﻋﺎﺭ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﻧﺪ ﳘﻪ ﺁ‪‬ﺎ ﺍﺳﺒﺎﺏ ﺧﺰﻯ ﻭ ﺯﺑﻮﱏﺍﻧﺪ‪.‬‬
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‫ﺧﺴﺄ = ﻃﺮﺩ ﺷﺪﻥ ﻭ ﻃﺮﺩ ﻛﺮﺩﻥ‪ .‬ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺧﺴﺄﺕ ﺍﻟﻜﻠﺐ ﻓﺨﺴ ﹰﺎ« ﻳﻌﲎ ﺳﮓ ﺭﺍ ﻃﺮﺩ ﻭ ﺩﻭﺭ ﻛﺮﺩﻡ ﭘـﺲ ﺩﻭﺭ ﺷـﺪ )ﺍﻗـﺮﺏ ‪ -‬ﻣﻔـﺮﺩﺍﺕ(‬
‫]ﻣﺆﻣﻨﻮﻥ‪ [١٠٨:‬ﮔﻔﺖ ﺩﻭﺭ ﺷﻮﻳﺪ ﻭ ﺑﺎ ﻣﻦ ﺳﺨﻦ ﻧﮕﻮﺋﻴﺪ‪] .‬ﺑﻘﺮﻩ‪] ،[٦٥:‬ﺍﻋﺮﺍﻑ‪ [١٦٦:‬ﺧﺎﺳﺌﲔ ﺭﺍ ﺭﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺩﻭﺭ ﺷﺪﮔﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻳﻌﲎ‪ :‬ﺑﻪ ﺁ‪‬ﺎ ﮔﻔﺘﻴﻢ‪ :‬ﺑﻮﺯﻳﻨﮕـﺎﻥ‬
‫ﻣﻄﺮﻭﺩ ﺷﻮﻳﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺍﻳﻦ ﻣﺎﺩﻩ ﻣﻌﲎ ﺣﻘﺎﺭﺕ ﻭ ﺧﻮﺍﺭﻯ ﻧﻴﺰ ﻣﻠﺤﻮﻁ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ ﺍﺳﺖ ‪.‬‬
‫]ﻣﻠﻚ‪ [٤:‬ﺧﺎﺳﺌﹰﺎ ﺭﺍ ﺧﺴﺘﻪ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﺸﻢ ﺩﻭﺭ ﻣﺎﻧﺪﻩ ﻭ ﺯﺑﻮﻥ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﻭﺑﺎﺭﻩ ﻧﻈﺮ ﺭﺍ ﺑﮕﺮﺩﺍﻥ ﭼﺸﻢ ﺩﻭﺭﻣﺎﻧﺪﻩ ﺍﺯ ﻫﺪﻑ ﺑﻪ ﺗﻮ ﺑﺎﺯ‬
‫ﮔﺮﺩﺩ ﻭ ﻭﺍ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﻭ ﺻﺤﺎﺡ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻭ‪‬ﱃ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺭﺍﻧﺪﻥ ﺳﮓ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺣﱴ ﺑﻌﻀﻰ ﺍﺯ ﻣﺘﺮﲨﲔ ﻣﻌﺎﺻﺮ‪ ،‬ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺭﺍ‬
‫ﺍﻳﻨﻄﻮﺭ ﺗﺮﲨﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ :‬ﺍﻳﺴﮕﺎﻥ ﺑﻪ ﺩﻭﺯﺥ ﺷﻮﻳﺪ‪. ...‬‬
‫ﻭﱃ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺍﺩﺏ ﻗﺮﺁﻥ ﺑﻪ ﺩﻭﺭ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻣﺎﺩﻩ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺭﺍﻧﺪﻥ ﺳﮓ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭﱃ ﻣﻌﲎ ﺁﻥ ﳘﺎﻥ ﻃﺮﺩ ﺑﺎ ﺣﻘﺎﺭﺕ ﻭ ﺧﻮﺍﺭﻯ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺳﮓ ﻧﻴﺴﺖ‪.‬‬
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‫ﺧﺴﺮ = ﻛﻢ ﺷﺪﻥ ﻭ ﻛﻢ ﻛﺮﺩﻥ ﳘﭽﻨﲔ ﺍﺳﺖ ﺧﺴﺮﺍﻥ )ﻗﺎﻣﻮﺱ( ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ‪ ٢٧‬ﺑﻘﺮﻩ‪ ،‬ﺧﺴﺮﺍﻥ ﺭﺍ ﻧﻘﺼﺎﻥ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺁﻥ ﮔﻔﺘﻪ ﺍﺳﺖ )ﺯﻳﺎﻥ( ﻭ ﺧﺴﺮ ﺑﺮ ﻭﺯﻥ‬
‫ﻓﻠﺲ‪ ،‬ﻓﺮﺱ‪ ،‬ﻗﻔﻞ ﻭ ﻋﻨﻖ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻋﺼﺮ‪] ،[١:‬ﻃﻼﻕ‪ [٩:‬ﺍﻣ‪‬ﺎ ﺧﺴﺎﺭ‪ :‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٧‬ﺑﻘﺮﻩ ﺁﻥ‬
‫ﺭﺍ ﻫﻼﻛﺖ‪ ،‬ﺩﺭ ﺻﺤﺎﺡ ﺿﻼﻟﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﺿﻼﻟﺖ ﻭ ﺯﻳﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ]ﺍﺳﺮﺍﺀ‪ [٨٢:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻗﺮﺁﻥ ﻇﺎﳌﺎﻥ ﺭﺍ ﺟﺰ ﻫﻼﻛﺖ ﻭ ﺿﻼﻟﺖ ﳕﻰﺍﻓﺰﺍﻳﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻓﻌﻞ ﺧﺴﺮ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﻢ ﻻﺯﻡ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﻣﺘﻌﺪﻯ‪ .‬ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ [٣١:‬ﺁﻧﺎﻧﻜﻪ ﻟﻘﺎﺀﺍﻟﻠﹼﻪ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺣﻘﹼﺎ ﻛﻪ ﺑﻪ ﺯﻳﺎﻥ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻣﺜﻞ‬
‫]ﺍﻧﻌﺎﻡ‪ [١٢:‬ﺁﻧﺎﻧﻜﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻳﺎﻥ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ‪ :‬ﺧﺴﺮ‪ ،‬ﺧﺴﺮﺍﻥ ﻭ ﺧﺴﺎﺭ ﻳﻚ ﻣﻌﲎ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭﺩ ﻭ ﺁﻥ ﻧﻘﺼﺎﻥ ﻭ ﻛﻢ ﺷﺪﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺻﺮﻳﺢ ﺁﻳﻪ ]ﺭﲪﻦ‪ [٩:‬ﻭ ﺁﻳﻪ ]ﻣﻄﻔﹼﻔﲔ‪ [٣:‬ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺿﻼﻟﺖ ﻭ‬
‫ﻫﻼﻛﺖ ﺭﺍ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﴰﺮﺩﻩﺍﻧﺪ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺿﻼﻟﺖ ﻭ ﻫﻼﻛﺖ ﻳﻚ ﻧﻮﻉ ﺗﻘﺼﺎﻥ ﻭ ﺯﻳﺎﻥ ﺍﺳﺖ‪.‬‬
‫* ]ﺣﺞ‪.[١١:‬‬
‫ﺴ ‪‬ﺮ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬ﻭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﻣﺘﻠﻮ‪‬ﻥ ﺩﺭ ﺩﻧﻴﺎ ﻧﻔﺎﻗﺶ ﺩﺭ ﺍﺛﺮ ﭘﻴﺶ ﺁﻣﺪﻫﺎ ﺭﻭﺷﻦ ﺷﺪﻩ ﻭ ﻣﺸﺘﺶ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ » ‪‬ﺧ ِ‬
‫ﺑﺎﺯ ﻣﻰﺷﻮﺩ ﻭ ﺣﻴﺜﻴ‪‬ﺖ ﻭ ﺍﻋﺘﺒﺎﺭﺵ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﺧﻮﺍﺭ ﻭ ﰉ ﻗﺪﺭ ﻣﻰﮔﺮﺩﺩ ﻭ ﻧﻴﺰ ﺩﺭ ﺁﺧﺮﺕ ﺧﺎﺳﺮ ﻭ ﺫﻟﻴﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﻣﻄﻠﱮ ﺩﺭ »ﺣﺮﻑ« ﮔﺬﺷﺖ‪.‬‬
‫* ]ﺯﻣﺮ‪ [١٥:‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ‪] ،‬ﺷﻮﺭﻯ‪ [٤٥:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﻛﻪ‪ :‬ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﻭ ﻫﻼﻛﺖ ﻳﺎﻓﺘﮕﺎﻥ‪ ،‬ﺧﻮﺩ ﻭ ﺍﻫﻞ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺯﻳﺎﻥ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪ ،‬ﻳﻌﲎ ﭼﻪ؟!‬
‫ﺯﻳﺎﻧﻜﺎﺭ ﻓﻘﻂ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻫﻼﻛﺖ ﻣﻰﺍﻧﺪﺍﺯﺩ ﺍﻳﻦ ﭼﻪ ﺭﺑﻄﻰ ﺑﻪ ﺍﻫﻞ ﺩﺍﺭﺩ؟!‪ .‬ﺁﻥ ﻭﻗﺖ ﭼﺮﺍ ﻓﻘﻂ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﺯﻳﺎﻥ ﻣﻰﺍﻧﺪﺍﺯﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﻋﻤﻞ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﺗﻠﻘﲔ ﺍﻭ ﺩﺭ ﺩﻧﻴﺎ ﻧﻴﺰ‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻫﻠﺶ ﺍﺛﺮ ﺩﺍﺭﺩ؟‪.‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﭼﻮﻥ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﺿﻼﻟﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﻫﻞ ﺑﻴﺖ ﻭ ﺧﻮ‪‬ﺍﺹ ﺧﻮﻳﺶ ﲢﻤﻴﻞ ﻣﻰﻛﻨﻨﺪ ﺑﺪﻳﻦ ﻋﻠﹼﺖ ﺁ‪‬ﺎ ﺭﺍ ﻧﻴﺰ ﺧﺎﺳﺮ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﻭﱃ ﺍﻳﻦ ﻛﻠﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ‪ِ» .‬ﺍﻥﱠ ﺍﻟﹾﺨﺎﺳِﺮﻳ ‪‬ﻦ‪ «...‬ﲨﻊ ﳏﻠﻰ ﺑﻪ ﺍﻟﻒ ﻭ ﻻﻡ ﻣﻔﻴﺪ ﻛﻠﻴ‪‬ﺖ ﺍﺳﺖ ﻳﻌﲎ ﳘﻪ ﺧﺎﺳﺮﻳﻦ ﭼﻨﲔﺍﻧﺪ‪ .‬ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻫﻠﻴﻬﻢ« ﺍﻫﻞ‬
‫ﺁﺧﺮﺕ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻋﻤﻞ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺮﺍﺩ ﺍﺯ ﺍﻫﻞ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺸﻘﺎﻕ‪ [٩:‬ﺍﻫﻞ ﻋﻤﻞ ﺍﺳﺖ‪ .‬ﺍﻫﻠﻰ ﻛﻪ ﺍﺯ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺗﻮﻟﻴﺪ ﺷﺪﻩ‪ ،‬ﻭ ﺭﺑﻄﻰ ﺑﻪ ﺍﻫﻞ‬
‫ﺍﻳﻦ ﺩﻧﻴﺎ ﻧﺪﺍﺭﺩ‪.‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﭼﻮﻥ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﻋﻤﻞ ﺻﺎﱀ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺁﺧﺮﺕ ﺍﻫﻞ ﻧﺪﺍﺭﻧﺪ ﻳﻌﲎ ﺍﻫﻞ ﺧﻮﺩ ﺭﺍ ﺧﻼﻙ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻣﻨﻈﻮﺭ ﺍﺯ »ﺧﺴﺮﻭﺍﺧﺴﺮﺍﻥ« ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﲤﺎﻡ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭ ﺯﻳﺎﻥ ﻛﻠﹼﻰ ﺍﺳﺖ‪ ،‬ﻳﻌﲎ ﻧﻪ ﺍﺯ ﻧﻔﻮﺳﺸﺎﻥ ﺳﺮﻣﺎﻳﻪﺍﻯ ﻣﺎﻧﺪﻩ ﻭ ﻧﻪ ﺍﻫﻠﻰ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻭ‬
‫»ﺧﺴﺮﺍﻥ« ﺩﺭ ﺁﻳﻪ ﻣﺘﻌﺪﻯ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺫﻛﺮ ﻗﻮﻝ ﺍﻭ‪‬ﻝ ﺍﺣﺘﻤﺎﻝ ﻓﻮﻕ ﺭﺍ ﻧﻘﻞ ﻭ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﻭ ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﺴﻦ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﺍﺳﺖ ﻧـﺴﺒﺖ‬
‫ﻣﻰﺩﻫﺪ ﻭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺑﺮﺍﻯ ﻫﺮ ﻛﺲ ﺩﺭ ‪‬ﺸﺖ ﻣﱰﱃ ﻭ ﺍﻫﻠﻰ ﻫﺴﺖ‪ ،‬ﻫﺮ ﻛﻪ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﻛﺮﺩ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﻫﺮ ﻛﻪ ﻧﺎ ﻓﺮﻣﺎﱏ ﳕﻮﺩ ﺑﻪ ﺁﺗﺶ ﻣﻰﺭﻭﺩ ﻭ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﹾﻮﺍﺭِﺛﻮ ﹶﻥ« ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺍﺳﺖ‪.‬‬
‫ﻣﱰﻝ ﻭ ﺍﻫﻠﺶ ﺑﻪ ﺍﻫﻞ ﻃﺎﻋﺖ ﻭ ﲢﻮﻳﻞ ﻣﻰﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﲎ »ﺍﹸﻭﻟِﺌ ‪‬‬
‫* ]ﻋﺼﺮ‪.[٣-١:‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﺧﺴﺮ« ﻛﻢ ﺷﺪﻥ ﻣﻌﻤﻮﱃ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻋﻤﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻳﻚ ﺣﺴﺎﺏ ﻃﺒﻴﻌﻰ ﺍﺳﺖ‪ .‬ﻫﺮ ﻛﺴﻰ ﺑﺎ ﺩﻧﻴﻞ ﺁﻣﺪﻥ ﻋﻤﺮ ﻭ ﺯﻧﺪﮔﺎﻧﻴﺶ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎ‬
‫ﻣﺮﺩﻥ ﭘﺎﻳﺎﻥ ﻣﻰﻳﺎﺑﺪ‪ .‬ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﻋﻤﺮ ﺁﺩﻣﻰ ﻣﻰﻛﺎﻫﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﳘﻪ ﺩﺭ ﻧﻘﺼﺎﻥ ﻭ ﻛﻢ ﺷﺪﻥ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﺍﮔﺮ ﻛﻮﺋﻰ‪ :‬ﺍﻳﻦ ﺣﻜﻢ ﺷﺎﻣﻞ ﳘﻪ ﺍﺳﺖ‪ ،‬ﺻﺎﱀ ﻭ ﻃﺎﻟﻊ ﻫﺮ ﺩﻭ ﭼﻨﲔ ﺍﻧﺪ ﭘﺲ ﭼﺮﺍ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻧﻴﮕﻮﻛﺎﺭﺍﻥ ﺍﺳﺘﺜﻨﺎ ﺷﺪﻩﺍﻧﺪ؟‬
‫ﮔﻮﺋﻴﻢ‪ :‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺭﺍ ﻳﻚ ﺟﺎ ﺣﺴﺎﺏ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺩﻭ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﳕﻰﺩﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﮔﺮ ﺩﻭ ﺩﺍﻧﻪ ﮔﻨﺪﻡ ﺭﺍ ﻛﻪ ﻳﻜﻰ ﺑﺮﻳﺎﻥ ﺷﺪﻩ ﻭ ﺳﻠﹼﻮﻝ ﺯﻧﺪﻩﺍﺵ‬
‫ﻣﺮﺩﻩ ﻭ ﻳﻜﻰ ﻋﺎﺩﻯ ﺍﺳﺖ ﺩﺭ ﺯﻣﲔ ﺑﻜﺎﺭﱘ ﻫﺮ ﺩﻭ ﻣﻰﭘﻮﺳﻨﺪ ﻭ ﺗﻠﺦ ﻣﻰﮔﺮﺩﻧﺪ ﻭﱃ ﺍﻭ‪‬ﱃ ﻓﻘﻂ ﻣﻰﭘﻮﺳﺪ ﻭ ﭼﻴﺰﻯ ﺍﺯ ﺁﻥ ﺑﺎﻗﻰ ﳕﻰﻣﺎﻧﺪ‪ ،‬ﺍﻣ‪‬ﺎ ﺩﻭ‪‬ﻣﻰ ﺩﺭ ﺣﺎﻝ ﭘﻮﺳﻴﺪﻥ ﻭ ﺗﻠﺦ ﺷﺪﻥ‬
‫ﺟﻮﺍﻧﻪ ﻣﻰﺯﻧﺪ‪ ،‬ﺭﻳﺸﻪ ﻣﻰﺩﻭﺍﻧﺪ‪ ،‬ﺳﺮ ﺍﺯ ﺧﺎﻙ ﺑﲑﻭﻥ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﻛﻪ ﻋﺎﱃ ﻭ ﻗﻮﻯ ﻭ ﭘﺮ ﺑﺮﻛﺖ ﺗﺒﺪﻳﻞ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﺣﺴﺎﺏ ﻣﺆﻡ ﻭ ﻛﺎﻓﺮ ﳘﲔ ﺍﺳﺖ ﻛﺎﻓﺮ ﻓﻘﻂ ﺗﺒﺎﻩ ﻭ ﲤﺎﻡ ﻣﻰﺷﻮﺩ ﺑﻪ ﺗﺪﺭﻳﺞ ﺯﻧﺪﮔﺎﱏ ﻭ ﻣﻬﻠﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻭﱃ ﻣﺆﻣﻦ ﺩﺭ ﺣﺎﻝ ﻛﻢ ﺷﺪﻥ ﺑﻪ ﺷﻰ ﺀ ﺩﻳﮕﺮ ﻛﻪ ﻋﺎﱃ ﻭ‬
‫ﻗﺎﺑﻞ ﺑﻘﺎﺳﺖ ﺗﺒﺪﻳﻞ ﻣﻰﮔﺮﺩﺩ ﺍﻟﺒﺘﻪ ﺑﺎ ﺗﻮﺃﻡ ﺑﻮﺩﻥ ﺣﺴﺎﺏ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ‪.‬‬
‫* ]ﺍﺳﺮﺍﺀ‪» [:٨٢:‬ﺧﺴﺎﺭ« ﳎﻤﻮﻋﹰﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻜﻰ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺩﻳﮕﺮﻯ ]ﻓﺎﻃﺮ‪ [٣٩:‬ﻭ ﺳﻮ‪‬ﻣﻰ ﺁﻳﻪ ‪ ١‬ﺍﺯ ﺳﻮﺭﻩ ﻧﻮﺡ ﻭ ﳘﻪ ﺑﻪ ﺿﻼﻟﺖ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﺮﺁﻥ ﺍﺳﺖ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﺎﻥ ﺭﲪﺖ ﻭ ﺷﻔﺎﻯ ﺩﺭﺩﻫﺎﻯ ﺩﺭﻭﱏ ﻭ ﺑﲑﻭﱏ ﺍﺳﺖ ﻭﱃ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﻣﻮﺟﺐ ﻓﺰﻭﱏ ﺿﻼﻟﺖ ﻭ ﺗﺒﺎﻫﻰ‬
‫ﺍﺳﺖ ﺁ‪‬ﺎ ﻗﺮﺁﻥ ﺭﺍ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻋﺘﻨﺎ ﳕﻰﻛﻨﻨﺪ ﻭ ﺣﺠ‪‬ﺖ ﺑﺮ ﺍﻳﺸﺎﻥ ﲤﺎﻡ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺳﺒﺐ ﺯﻳﺎﺩﺕ ﺧﺴﺎﺭ ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻧﻴﺎ ﳘﻪ ﭼﻴﺰ ﺍﺯ ﺟﻬﱴ ﺧﲑ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﱴ ﺷﺮ‪ ‬ﺍﺳﺖ‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺴﺒﺖ ﺑﻪ ﺍﺷﺨﺎﺹ ﺳﺘﻤﮕﺮ ﺷﺮ‪ ‬ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫* ]ﻧﺎﺯﻋﺎﺕ‪ [١٢:‬ﺣﺎﻓﺮﺓ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺣﻔﺮ« ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ ﺍﺳﺖ‪ .‬ﻛﻔﹼﺎﺭ ﻛﻪ ﺁﻳﺎﺕ ﻗﻴﺎﻣﺖ ﺭﺍ ﻣﻰﺷﻨﻴﺪﻧﺪ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻳﻌﲎ ﭼﻪ ﲟﲑﻡ‪ ،‬ﺧﺎﻙ ﺷﻮﱘ‪ ،‬ﺑﺎﺯ ﺑﻪ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ‬
‫ﺑﺮ ﮔﺮﺩﱘ؟! ﺍﻳﻦ ﺑﺮﮔﺸﺖ ﺯﻳﺎﻧﺒﺎﺭ ﻭ ﰉ ﻓﺎﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺣﺎﻻ ﻛﻪ ﺍﻳﻨﻄﻮﺭ ﺍﺳﺖ ﭼﺮﺍ ﻣﻰﻣﲑﱘ؟!‪» .‬ﻛﺮ‪‬ﺓ ﺧﺎﺳﺮﺓ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﻔﹼﺎﺭ ﻋﺬﺍﺏ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ‬
‫ﺯﻧﺪﻩ ﺷﺪﱘ ﺑﺪ ﲞﺖ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﻭﱃ ﺑﻪ ﻧﻈﺮ ﺁ‪‬ﺎ ﻋﺬﺍﺏ ﺍﺧﺮﻭﻯ ﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬
‫ﺑﻠﻜﻪ ﺑﻪ ﻇﻦ‪ ‬ﻗﻮﻯ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻭ‪‬ﻝ ﮔﻔﺘﻴﻢ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﭘﺲ ﺍﺯ ﭘﻮﺳﻴﺪﻥ ﺑﻪ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ ﻣﺮﺩﻭﺩ ﻭ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪﻩ ﺧﻮﺍﻫﻴﻢ ﺷﺪ‪ ...‬ﺍﻳـﻦ‬
‫ﻋﻮﺩﺕ ﻭ ﺭﺟﻌﺖ ﺯﻳﺎﻧﺒﺎﺭ ﻭ ﰉ ﺣﺎﺻﻞ ﺍﺳﺖ‪.‬‬
‫* ]ﻫﻮﺩ‪ [٢٢:‬ﺍﺧﺴﺮﻭﻥ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﻭ ﺣﻜﺎﻳﺖ ﺍﺯ ﺁﻥ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻌﻀﻰﻫﺎ ﺧﺎﺳﺮ ﻭ ﺑﻌﻀﻰﻫﺎ ﺍﺧﺴﺮﺍﻧﺪ‪ .‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺍﻫﻞ ﻋﺬﺍﺏ ﳘﻪ ﺍﺧـﺴﺮﺍﻧﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺍﺣﺴﻦ« ﮔﺬﺷﺖ ﻭﱃ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﻋﺬﺍﺏ ﺩﺭ ﻋﺬﺍﺏ ﻣﺘﻔﺎﻭﺕ ﺍﻧﺪ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ [١٤٥:‬ﻟﺬﺍ ‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺩﺍﺭﺍﻯ ﻣﻔﻬﻮﻡ ﺍﺳﺖ‪.‬‬
‫* ]ﻫﻮﺩ‪ [٦٣:‬ﻣﺮﺍ ﺟﺰ ﲞﺴﺮﺍﻥ ﺍﻧﺪﺍﺧﱳ ﻭ ﺗﺒﺎﻩ ﻛﺮﺩﻥ ﳕﻰﺍﻓﺰﺍﺋﻴﺪ‪.‬‬
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‫ﺧﺴﻒ = ﻓﺮﻭ ﺭﻓﱳ ﻭ ﻓﺮﻭ ﺑﺮﺩﻥ‪» .‬ﺧﺴﻔﺔﺍﻟﻠﹼﻪ ﻭ ﺧﺴﻒ ﻫﻮ« ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﺍﻭ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺭﻓﺖ )ﺭﺍﻏﺐ( ﺩﺭ ﳎﻤﻊ ﻣﻰﮔﻮﻳﺪ »ﺧﺴﻒ ﺍﻟﻠﹼﻪ ﺑﻪ ﺍﻻﺭﺽ« ﺧﺪﺍ ﺍﻭ‬
‫ﺭﺍ ﺍﺯ ﺯﻣﲔ ﻧﺎ ﭘﺪﻳﺪ ﻛﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻣﺎﻩ ﮔﺮﻓﱳ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﺴﻮﻑ ﮔﻮﻳﻨﺪ ﻛﻪ ﻧﻮﺭ ﻣﺎﻩ ﺩﺭ ﻧﻈﺮ ﺑﻴﻨﻨﺪﻩ ﻏﺎﺋﺐ ﻭ ﺯﺍﺋﻞ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﭼﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﭘﺴﺮ ﺭﺱﻭﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻓﻮﺕ ﻛﺮﺩ‪ ،‬ﺩﺭ ﻓﻮﺕ ﻭﻯ ﺳﻪ ﺳﻨﺖ )ﺩﺳﺘﻮﺭ ﻭ ﺣﻜﻢ( ﺑﺮ ﻗﺮﺍﺭ‬
‫ﺷﺪ ﻳﻜﻰ ﺁﻧﻜﻪ ﭼﻮﻥ ﺍﻭ ﻣﺮﺩ ﺁﻓﺘﺎﺏ ﮔﺮﻓﺖ‪ ،‬ﻣﺮﺩﻡ ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭ ﺍﺛﺮ ﻓﻮﺕ ﻓﺮﺯﻧﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺁﻓﺘﺎﺏ ﮔﺮﻓﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻪ ﻣﻨﱪ ﺗﺸﺮﻳﻒ ﺑﺮﺩ ﻭ ﺧﺪﺍ ﺭﺍ‬
‫ﺕ ﹶﺍ ‪‬ﺣ ٍﺪ ﻭ‪‬ﻻ ِﻟﺤ‪‬ﻴﺎﺗِﻪِ‪ ،‬ﹶﻓﺎِﺫﺍ ﺍﻧ‪ ‬ﹶﻜﺴ‪‬ﻔﹶﺘﺎ ﹶﺍ ‪‬ﻭ ﻭﺍ ِﺣ ‪‬ﺪﺓﹲ‬
‫ﺠﺮِﻳﺎ ِﻥ ِﺑﺎﹶ ‪‬ﻣﺮِﻩِ‪،‬ﻣ‪‬ﻄﻴﻌﺎ ِﻥ ﻟﹶﻪ‪ ،‬ﻻ ﺗ‪‬ﻨ‪ ‬ﹶﻜﺴِﻔﺎ ِﻥ ِﻟ ‪‬ﻤ ‪‬ﻮ ِ‬
‫ﺕ ﺍﻟﻠﹼﻪِ‪،‬ﺗ ‪‬‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ﺁﻳ‪‬ﺘﺎ ِﻥ ِﻣ ‪‬ﻦ ﺁﻳﺎ ِ‬
‫ﺱ ِﺍﻥﱠ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﲪﺪ ﻭ ﺛﻨﺎ ﮔﻔﺖ ﭘﺲ ﺍﺯ ﺁﻥ ﻓﺮﻣﻮﺩ‪» :‬ﺍﹶﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻑ« )ﻭﺳﺎﺋﻞ ﺍﺑﻮﺍﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺑﺎﺏ ‪.(١‬‬
‫ﺱ ﺻ‪‬ﻼ ﹶﺓ ﺍﻟﹾ ﹸﻜﺴ‪‬ﻮ ِ‬
‫ﺼ ﱡﻞ ﹸﺛﻢ‪ ‬ﻧ ‪‬ﺰ ﹶﻝ ﻓﹶﺼ‪ ‬ﻠﹼﻰ ﺑِﺎﻟﻨ‪‬ﺎ ِ‬
‫ﻣِ ‪‬ﻨﻬ‪‬ﻤﺎ ﹶﻓ ‪‬‬
‫ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﮔﺮﻓﱳ ﺍﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺍﺯ ﺑﺎﺏ ﺗﻐﻠﻴﺐ ﻛﺴﻮﻑ ﺍﻃﻼﻕ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺎﻳﻪ ﻭ ﻣﻔﺮﺩﺍﺕ ﺣﺪﻳﺜﻰ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﺑﺎﺏ ﺗﻐﻠﻴﺐ ﺧﺴﻮﻑ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫* ]ﻗﺼﺺ‪ [٨٢-٨١:‬ﻗﺎﺭﻭﻥ ﻭ ﺧﺎﻧﻪﺍﺵ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺑﺮﺩﱘ‪ ...‬ﺍﮔﺮ ﺧﺪﺍ ﺑﺮ ﻣﺎ ﻣﻨ‪‬ﺖ ﳕﻰﮔﺬﺍﺷﺖ ﻣﺎ ﺭﺍ ﻧﻴﺰ ﻓﺮﻭ ﻣﻰﺑﺮﺩ‪.‬‬
‫* ]ﺳﺒﺎﺀ‪] ،[٩:‬ﺍﺳﺮﺍﺀ‪] ،[٦٨:‬ﻗﻴﺎﻣﻪ‪.[٨:‬‬
‫ﺲ ‪‬ﻭ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ« ﻣﻨﻈﻮﺭ ﭘﻴﻮﺳﱳ ﻣﺎﻩ ﺑﻪ ﺁﻓﺘﺎﺏ‬
‫ﭼﻮﻥ ﺑﻪ ﻣﻮﺟﺐ ]ﺗﻜﻮﻳﺮ‪ [١:‬ﺁﻓﺘﺎﺏ ﺧﺎﻣﻮﺵ ﺷﻮﺩ ﻧﻮﺭ ﻣﺎﻩ ﻧﺎﭘﺪﻳﺪ ﻣﻰﮔﺮﺩ ﻭ ﻣﺎﻩ ﻣﻰﮔﲑﺩ ﻭ ﻏﲑ ﻣﺪﺋﻰ ﻣﻰﺷﻮﺩ ﻭ ﺷﺎﻳﺪ ﺍﺯ » ‪‬ﺟ ِﻤ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﻒ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ« ﺍﺳﺖ ﻳﻌﲎ ﻣﺎﻩ ﺩﺭ ﺁﻓﺘﺎﺏ ﻧﺎﭘﺪﻳﺪ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﺴ ‪‬‬
‫ﺑﺎﺷﺪ ﺁﻥ ﻭﻗﺖ ﺍﻳﻦ ﺁﻳﻪ ﺑﻴﺎﻥ » ‪‬ﺧ ‪‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺗﺼﻮ‪‬ﺭ ﻓﺮﻭ ﺭﻓﱳ ﺩﺭ ﺯﻣﲔ ﻛﻪ ﻗﺎﺭﻭﻥ ﺑﺪﺍﻥ ﺩﭼﺎﺭ ﺷﺪ ﻭ ﻛﻔﹼﺎﺭ ﺑﺎ ﺁﻥ ‪‬ﺪﻳﺪ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺑﺴﻴﺎﺭ ﻃﺒﻴﻌﻰ ﻭ ﺁﺳﺎﻥ ﺍﺳﺖ ﺯﻣﲔ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺯﻟﺰﻟﻪ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﺁﻥ‬
‫ﺩﻫﺎﻥ ﮔﺸﻮﺩﻩ ﻫﺮ ﭼﻪ ﺭﺍ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺩﺭ ﺧﻮﺩ ﻓﺮﻭ ﻣﻰﺑﺮﺩ‪.‬‬
‫ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﳎﻤﻮﻋ ﹰﺎ ﻫﺸﺖ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﻓﻘﻂ ﺑﺎ »ﺑﺎﺀ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﺸﺐ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﭼﻮﺏ ﺿﺨﻴﻢ )ﺍﻗﺮﺏ( ﲨﻊ ﺁﻥ ﺧﺸﺐ )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﺍﺳﺖ ]ﻣﻨﺎﻓﻘﻮﻥ‪ [٤:‬ﻫﺮ ﮔﺎﻩ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﺑﻪ ﺳﺨﻨﺸﺎﻥ ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻰ ﮔﻮﺋﻰ ﺁ‪‬ﺎ ﭼﻮ‪‬ﺎﻯ ﺗﻜﻴﻪ‬
‫ﺩﺍﺩﻩ ﺑﻪ ﺩﻳﻮﺍﺭﺍﻧﺪ‪.‬‬
‫ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺗﻮ ﺧﺎﱃ ﺑﻮﺩﻥ ﻭ ﻋﺪﻡ ﺍﳝﺎﻥ ﺑﻪ ﭼﻮﺏ ﺿﺨﻴﻢ ﺗﺸﺒﻴﻪ ﺷﺪﻩﺍﻧﺪ ﺯﻳﺮﺍ ﻓﻘﻂ ﻗﻴﺎﻓﻪ ﻭ ﻫﻴﻜﻞ ﻭ ﺯﺑﺎﻥ ﭼﺮﺏ ﺩﺍﺭﻧﺪ ﻧﻪ ﻗﻠﺐ ﺭﻭﺷﻦ ﻭ ﺩﺭﻭﻥ ﭘﺎﻙ‪ .‬ﻭ ﳑﻜﻦ‬
‫ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﻧﺎ ﻓﻬﻤﻰ ﺑﺎﺷﺪ ﻳﻌﲎ ﺣﺮﻑ ﺣﻖ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﺍﺛﺮﻯ ﻧﻴﺴﺖ ﻭ ﻣﺎﻧﻨﺪ ﭼﻮﺏ ﺍﻧﺪ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺷﺨﺺ ﰉ ﺷﺮﻡ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬
‫ﻚ ﺍﹶﺟ‪‬ﺴﺎ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ‪ «...‬ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭ ﻭﺟﻪ ﺷﺒﻪ ﳘﺎﻥ ﺗﻮ ﺧﺎﱃ ﺑﻮﺩﻥ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ‪.‬‬
‫ﺠ‪‬ﺒ ‪‬‬
‫ﻭﱃ ﺍﺯ ﺻﺪﺭ ﺁﻳﻪ »ﻭ‪‬ﺍِﺫﺍ ‪‬ﺭﹶﺃ ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ِ‬
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‫ﺧﺸﻊ = ﺧﺸﻮﻉ ﺑﻪ ﻣﻌﲎ ﺗﺬﻟﹼﻞ ﻭ ﺗﻮﺍﺿﻊ ﺍﺳﺖ »ﺧﺸﻊ ﻟﻪ ﺧﺸﻮﻋﹰﺎ‪ :‬ﺫﻝﹼ ﻭ ﺗﻄﺄﻣﻦ ﻓﻬﻮ ﺧﺎﺷﻊ‪) «...‬ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺸﻮﻉ ﺑﻪ ﻣﻌﲎ ﺿﺮﺍﻋﺔ ﻭ ﺗﺬﻟﹼﻞ ﺍﺳﺖ ﻭ ﺍﻛﺜـﺮ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﺟﻮﺍﺭﺡ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺿﺮﺍﻋﺔ ﺩﺭ ﺗﺬﻟﹼﻞ ﻭ ﺗﻮﺍﺿﻊ ﻗﻠﱮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤٥‬ﺑﻘﺮﻩ ﺁﻣﺪﻩ‪ :‬ﺧﺸﻮﻉ ﻭ ﺗﺬﻟﹼﻞ ﻭ ﺍﺧﺒﺎﺕ ﻧﻈﲑ ﻫﻢ ﺍﻧﺪ ﻭ ﺿﺪ‪ ‬ﺧﺸﻮﻉ ﺗﻜﺒ‪‬ﺮ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ ﺍﺳﺖ ﻭ ﺧﺸﻮﻉ ﻭ ﺧﻀﻮﻉ ﻗﺮﻳﺐ ﺍﳌﻌﲎ ﺍﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﻀﻮﻉ‬
‫ﺩﺭ ﺗﻮﺍﺿﻊ ﺑﺪﱏ ﻭ ﺍﻗﺮﺍﺭ ﺑﻪ ﺧﺪﻣﺖ ﻭ ﺧﺸﻮﻉ ﺩﺭ ﺗﻮﺍﺿﻊ ﺻﺪﺍ ﻭ ﭼﺸﻢ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﻣﺎﺩ‪‬ﻩ ﺍﺯ ﻧﺮﻣﻰ ﻭ ﺁﺳﺎﱏ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﺩﺭ ﻣﺎﺩ‪‬ﻩ ﺧﻀﻊ‪ ،‬ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺭﺍ ﺩﺭ ﻣﻌﲎ ﻳﻜﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﻓﺮﻗﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ‪.‬‬
‫ﺟﻮﻫﺮﻯ ﻧﻴﺰ ﺩﺭ ﺻﺤﺎﺡ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﺁﻥ‪ ،‬ﺳﻜﻮﻥ ﻭ ﻓﺮﻭﺗﲎ ﴰﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻧﭽﻪ ﻣﺴﻠﻢ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺸﻮﻉ ﺑﻪ ﻣﻌﲎ ﺗﺬﻟﹼﻞ ﻭ ﺗﻮﺍﺿﻊ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﺎ ﺳﻜﻮﺕ ﻭ ﺁﺭﺍﻣﻰ ﻭ ﺍﻃﺎﻋﺖ ﻭ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﱳ ﻗﺎﺑﻞ ﲨﻊ ﻭ ﺗﻄﺒﻴﻖ ﺍﺳﺖ‪ .‬ﻭ ﺍﻣ‪‬ﺎ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺗﺬﻟﹼﻞ ﻗﻠﱮ ﻳﺎ ﺟﻮﺍﺭﺣﻰ ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺭﺍﺟﻊ ﺑﻪ ﺗﺬﻟﹼﻞ ﺩﺭﻭﱏ ﻭ ﺑﲑﻭﱏ‪ ،‬ﺑﻨﺎ ﺑﺮ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺩﺭ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﺜﻞ ]ﺣﺪﻳﺪ‪ [١٦:‬ﺁﻳﺎ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﻭﻗﺖ ﺁﻥ ﻧﺮﺳﻴﺪﻩ ﻛﻪ ﺩﳍﺎﻳﺸﺎﻥ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﻭ ﺁﻥ ﺣﻘﻰ ﻛﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺧﺎﺷﻊ ﻭ ﻣﺘﻮﺍﺿﻊ ﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻛﺮﳝﻪ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺧﺸﻮﻉ ﺩﺭ ﺗﻮﺍﺿﻊ ﻗﻠﱮ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫]ﻃﻪ‪ [١٠٨:‬ﺻﺪﺍﻫﺎ ﺑﺮﺍﻯ ﻣﺬﻟﹼﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ‪ ،‬ﺑﻴﻔﺘﺪ ﻭ ﺁﺭﺍﻡ ﻣﻰﺷﻮﺩ ﻭ ﺟﺰ ﺻﺪﺍﻯ ﺣﻔﻴﻒ ﻧﺸﻨﻮﻯ‪] .‬ﻗﻠﻢ‪] ،[٤٣:‬ﻏﺎﺷﻴﻪ‪ [٢:‬ﻭ ﺩﺭ ﺍﻳﻦ ﺳﻪ ﺁﻳﻪ ﺩﺭ ﺗﻮﺍﺿﻊ ﻭ ﺗﺬﻟﹼﻞ ﺑﲑﻭﱏ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫* ]ﺷﻮﺭﻯ‪ِ » [٤٥:‬ﻣ ‪‬ﻦ ﺍﻟ ﹸﺬﻝﱢ« ﺑﻴﺎﻥ »ﺧﺎﺷﻌﲔ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﺧﺸﻮﻉ ﻭ ﻓﺮﻭﺗﲎ ﺩﺭ ﺍﺛﺮ ﺫﻟﹼﺖ ﻭ ﺯﺑﻮﱏ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﺑﻴﲎ ﺑﻪ ﻋﺬﺍﺏ ﻧﺰﺩﻳﻜﺎﻧﺶ ﻛﻨﻨﺪ‬
‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﺯ ﺫﻟﹼﺖ ﺁﺭﺍﻡ ﺍﻧﺪ ﻭ ﺍﺯ ﮔﻮﺷﻪ ﭼﺸﻢ ﻣﻰﻧﮕﺮﻧﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﺸﻮﻉ ﺩﺭ ﻗﺮﺁﻥ ﺻﻔﺖ ﻣﻮﺟﻮﺩﺍﺕ ﺟﺎﻣﺪ ﻧﻴﺰ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺣﺸﺮ‪ [٢١:‬ﻭ ﻣﺜﻞ ]ﻓﺼ‪‬ﻠﺖ‪.[٣٩:‬‬
‫ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﻛﻮﻫﻬﺎ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﺑﺎ ﺷﻌﻮﺭ ﻭ ﺩﺭﻙ ﺍﻧﺪ ﻭ ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﻪ ﺁ‪‬ﺎ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﺍﺯ ﺗﺮﺱ ﺧﺪﺍ ﻓﺮﻭﺗﲎ ﻭ ﺍﻃﺎﻋﺖ ﻣﻰﻛﺮﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [٧٤:‬ﻧﺴﺒﺖ‬
‫ﺧﺸﻴﺖ ﺑﻪ ﺳﻨﮓ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻣﻨﻈﻮﺭ ﺍﺯ ﺧﺸﻮﻉ ﺁﺭﺍﻡ ﻭ ﰉ ﺣﺮﻛﺖ ﺑﻮﺩﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﺯ ﲨﻠﻪ ﻧﺸﺎﻧﻪﻫﺎﻯ ﺧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻣﲔ ﺭﺍ ﺁﺭﺍﻡ ﻭ ﰉ ﺣﺮﻛـﺖ‬
‫ﻣﻰﺑﻴﲎ ﻭ ﭼﻮﻥ ﺁﺏ ﺑﺮ ﺁﻥ ﻧﺎﺯﻝ ﻛﺮﺩﱘ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﺁﻳﺪ‪...‬‬
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‫ﺧﺸﻴﺔ = ﺗﺮﺱ ﺷﺪﻳﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﺍﻟﺒﻘﺎﺀ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺧﺸﻴﺖ ﺍﺯ ﺧﻮﻑ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ ﭼﻮﻥ ﺍﻳﻦ ﻛﻠﻤﻪ ﻣﺄﺥ‪.‬ﺫ ﺍﺳﺖ ﺍﺯ »ﺷﺠﺮﺓ ﺧﺎﺷﻴﺔ« ﻭ ﺍﻥ ﺩﺭﺧﱴ ﺭﺍ ﮔﻮﻳﻨﺪ‬
‫ﻛﻪ ﺑﺎﻟﻜﻠﻴ‪‬ﻪ ﲞﺸﻜﺪ ﻭ ﺧﻮﻑ ﺑﻪ ﻣﻌﲎ ﻧﻘﺼﺎﻥ ﻭ ﺍﺯ »ﻧﺎﻗﺔ ﺧﻮﻓﺎﺀ« )ﺷﺘﺮ ﻣﺮﻳﺾ( ﺍﺧﺬ ﺷﺪﻩ ﻛﻪ ﻣﺮﻳﻀﻰ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﺑﲔ ﻧﺮﻓﺘﻪ ﻭ ﺧﺸﻴﺖ ﺩﺭ ﺻﻮﺭﺗﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺷﻰﺀ ﳐﻮﻑ‬
‫ﺩﺍﺭﺍﻯ ﻋﻈﻤﺖ ﺑﺎﺷﺪ ﻭﱃ ﺧﻮﻑ ﺍﺯ ﺿﻌﻒ ﺧﺎﺋﻒ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﮔﻮﻳﺪ‪ :‬ﺧﻮﻑ ﺍﺯ ﺿﻌﻒ ﻧﻔﺲ ﺧﺎﺋﻒ ﺍﺳﺖ‪ ،‬ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻗﺮﺁﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻥ ﺟﱭ ﺍﺳﺖ ﻭ ﻭ ﺧﻮﻑ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺭﺩ ﻗﺮﺁﻥ ﳎﻴﺪ ﳑﺪﻭﺡ ﺁﻣﺪﻩ ﺍﺳـﺖ ﻣﺜـﻞ‬
‫]ﺭﲪﻦ‪] ،[٤٦:‬ﻣﺎﺋﺪﻩ‪.[٢٨:‬‬
‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺸﻴﺔ ﺗﺮﺳﻰ ﺍﺳﺖ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺗﻌﻈﻴﻢ ﻭ ﺍﻛﺜﺮﹰﺍ ﺑﺎ ﻋﻠﻢ ﺑﻪ ﭼﻴﺰﻳﻜﻪ ﺍﺯ ﺁﻥ ﻣﻰﺗﺮﺳﻨﺪ ﺗﻮﺃﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻋﻠﻤﺎﺀ ﺑﻪ ﺁﻥ ﳐﺼﻮﺹ ﺷﺪﻩ ﺩﺭ ﺁﻳﻪ ]ﻓﺎﻃﺮ‪.[٢٨:‬‬
‫ﻭﱃ ﻗﻮﻝ ﺭﺍﻏﺐ ﻛﻠﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ ﻣﺜﻼ ﺩﺭ ﺟﺎﻫﺎﺋﻰ ﺍﺯ ﻗﺒﻴﻞ ]ﺗﻮﺑﻪ‪ [٢٤:‬ﻭ ]ﺍﺳﺮﺍﺀ‪ [١٠٠:‬ﺗﻌﻈﻴﻢ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺑﻌﻀﻰﻫﺎ ﺟﺎﻫﺎ ﻛﻪ ﺗﻌﻈﻴﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻀﺎﻑ‬
‫ﺍﻟﻴﻪ ﺁﻥ ﺍﺳﺖ ﻣﺜﻞ ﺧﺸﻴﺔ ﺍﻟﺮﺏ‪ ،‬ﺧﺸﻴﺔ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺧﺸﻴﺔ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻧﻪ ﺧﻮﺩ ﺧﺸﻴﺖ‪.‬‬
‫‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺗﺮﺱ ﺷﺪﻳﺪ ﺑﺪﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪ ﻭ ﻳﺎ ﺑﻴﻢ ﺗﻮﺃﻡ ﺑﺎ ﭘﺮﻫﻴﺰ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺁﻥ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫* ]ﻛﻬﻒ‪ [٨٠:‬ﺟﻮﻫﺮﻯ ﺍﺯ ﺍﺧﻔﺶ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ »ﺧﺸﻴﻨﺎ« ﺑﻪ ﻣﻌﲎ ﻛﺮﺍﻫﺖ ﺍﺳﺖ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﱃ ﺍﮔﺮ ﺁﻥ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﺳﺨﻦ ﺧﺪﺍ ﺑﺎﺷﺪ‬
‫ﻣﻄﺎﺑﻖ ﮔﻔﺘﮕﻮﻫﺎﻯ ﺑﺸﺮ ﺁﻣﺪﻩ ﻳﻌﲎ‪ :‬ﭘﺴﺮ‪ ،‬ﻭﺍﻟﺪﻳﻨﺶ ﻣﺆﻣﻦ ﺑﻮﺩﻧﺪ ﺑﻴﻢ ﺁﻥ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ ﺭﺍ ﺑﻪ ﻃﻐﻴﺎﻥ ﻭ ﻛﻔﺮ ﺩﺭ ﻛﺸﺪ ﻭ ﺍﮔﺮ ﺍﺯ ﻛﻼﻡ ﺧﻀﺮ ﺑﺎﺷﺪ ﻣﻄﻠﺐ ﺳﻬﻞ ﻭ‬
‫ﻋﺎﺩﻯ ﺍﺳﺖ‪.‬‬
‫* ]ﻃﻪ‪ [٤٤:‬ﺗﺬﻛﹼﺮ ﻗﺒﻮﻝ ﺗﺬﻛﲑ ﻭ ﺍﳝﺎﻥ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ ﺧﺸﻴﺖ ﺍﺯ ﻣﻘﺪﻣﺎﺕ ﻗﺒﻮﻝ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺑﻪ ﺯﺑﺎﻥ ﺧﻮﺵ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﮔﻮﺋﻴﺪ ﺷﺎﻳﺪ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﻳﺎ ﻻﺍﻗﻞ ﺑﺘﺮﺳـﻴﺪ ﻭ‬
‫ﻧﺰﺩﻳﻚ ﺑﻪ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﺑﻌﺾ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻰﮔﻮﺋﻴﺪ ﺑﭙﺬﻳﺮﻳﺪ‪.‬‬
‫* ]ﻣﻠﻚ‪ [١٢:‬ﺧﺸﻴﺔ ﺑﻪ ﻏﻴﺐ ﺩﺭ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺁﻳﻪ ‪ ٣٣‬ﻕ ﻭ ‪ ١١‬ﻳﺲ‪ ،‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻏﻴﺐ«‬
‫* ]ﺑﻘﺮﻩ‪ [٧٤:‬ﺑﻌﺾ ﺳﻨﮕﻬﺎ ‪‬ﺮﻫﺎ ﺍﺯ ﺁﻥ ﺑﺸﻜﺎﻓﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺷﻜﺎﻓﺘﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﺁﻥ ﺁﺏ ﺑﲑﻭﻥ ﻣﻰﺁﻳﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺍﺯ ﺗﺮﺱ ﺧﺪﺍ ﻓﺮﻭﺩ ﺍﻓﺘﺪ‪...‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‪ ،‬ﺑﻪ ﺳﻨﮕﻬﺎ ﻧﺴﺒﺖ ﺧﺸﻴﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺍﻓﻌﺎﻝ ﺫﻳﺸﻌﻮﺭﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺣﺸﺮ‪ [٢١:‬ﻧﺴﺒﺖ ﺧﺸﻮﻉ ﺑﻪ ﻛﻮﻫﻬﺎ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻓﺘﺎﺩﻥ ﺳﻨﮕﻬﺎ‪ ،‬ﺩﺭ ﺍﺛﺮ ﺯﻟﺰﻟﻪ ﻳﺎ ﺟﺎﺭﻯ ﺷﺪﻥ ﺳﻴﻼ‪‬ﺎ ﺍﺯ ﻛﻮﻫﻬﺎ ﻭ ﻳﺎ ﺩﺭ ﺍﺛﺮ ﻳﺦ ﺑﺴﱳ ﻗﻄﺮﺍﺕ ﺑﺎﺭﺍﻥ ﻣﻴﺎﻥ ﺷﻜﺎﻑ ﺳﻨﮕﻬﺎﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺍﺯﺩﻳﺎﺩ ﺣﺠﻢ‪ ،‬ﺳـﺒﺐ‬
‫ﺷﻜﺎﻓﺘﻪ ﺷﺪﻥ ﻭ ﻓﺮﻭﺭﳜﱳ ﺁ‪‬ﺎ ﻣﻰﮔﺮﺩﺩ ﻭﱃ ﭼﺮﺍ ﺍﻳﻦ ﻓﺮﻭ ﺭﳜﱳ‪ ،‬ﻫﺒﻮﻁ ﺑﻪ ﺳﺒﺐ ﺗﺮﺱ ﺍﺯ ﺧﺪﺍ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؟!‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﻋ ﻠﹼﺖ ﺳﺒﺒﻬﺎ ﻣﻨﺘﻬﻰ ﺑﻪ ﺧﺪﺍﻯ ﺳﺒﺤﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻓﺘﺎﺩﻥ ﺳﻨﮕﻬﺎ ﭘﲑﻭﻯ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍﺳﺖ‪ .‬ﺁ‪‬ﺎ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺭﺍ ﻣﻰﻓﻬﻤﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﺳـﺮﺍﺀ‪ [٤٤:‬ﻭ ﻓﺮﻣـﻮﺩﻩ‬
‫]ﺑﻘﺮﻩ‪ [١١٦:‬ﺍﻧﻔﻌﺎﻝ ﺷﻌﻮﺭﻯ ﳘﺎﻥ ﺧﺸﻴﺖ ﺍﺳﺖ ﭘﺲ ﻝ‪‬ﺎ ﺍﺯ ﺧﻮﻑ ﺧﺪﺍ ﻓﺮﻭﺩ ﻣﻰﺍﻓﺘﻨﺪ ﻭ ﺁﻳﻪ ﻣﺜﻞ ]ﺭﻋﺪ‪ [١٣:‬ﺍﺳﺖ‪ ...‬ﺧﻼﺻﻪ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﻮﻫﻬﺎ ﺷﻌﻮﺭ ﺩﺍﺭﻧﺪ‪.‬‬
‫* ]ﻣﺆﻣﻨﻮﻥ‪ [٥٧:‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ‪ ٢٨‬ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﺑﻪ »ﺷﻔﻖ« ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
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‫ﺧﺼﺺ = ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﻣﻌﲎ ﻭﻳﮋﻩ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٠٥‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﭼﻴﺰﻯ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺗﻨﻬﺎ ﺑﺎﺷﺪ ﻭ ﺿﺪ‪ ‬ﺁﻥ ﺍﺷﺘﺮﺍﻙ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ‬
‫ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ [١٠٥:‬ﺍﺧﺘﺼﺎﺹ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻣﺘﻌﺪﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﻫﺮ ﻛﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﺑﻪ ﺭﲪـﺖ‬
‫ﺧﻮﻳﺶ ﳐﺼﻮﺹ ﻣﻰﻛﻨﺪ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٧٤‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬
‫* ]ﺍﻧﻔﺎﻝ‪» [٢٥:‬ﺧﺎﺻ‪‬ﻪ« ﺿﺪ‪ ‬ﻋﺎﻣ‪‬ﻪ ﻭ ﺩﺭﺑﺎﺭﻩ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻓﺮﺩﻯ ﻳﺎ ﺑﻪ ﻗﻮﻣﻰ ﳐﺼﻮﺹ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ‪ ،‬ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻭ ﻳﺎ ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ »ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ ﻇﹶﻠﹶﻤ‪‬ﻮﺍ« ﻭ ﺗﺎﺀ‬
‫ﺁﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻣﺜﻞ ﺭﻭﺍﻳﺔ )ﺍﻗﺮﺏ( ﻳﻌﲎ‪ :‬ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﻓﺘﻨﻪﺍﻯ ﻛﻪﺗﻨﻬﺎ ﺑﺮ ﺳﺘﻤﮕﺮﺍﻥ ﳕﻰﺭﺳﺪ ﺑﻠﻜﻪ ﻋﻤﻮﻡ ﺭﺍ ﻓﺮﺍ ﻣﻰﮔﲑﺩ‪.‬‬
‫* ]ﺣﺸﺮ‪ [٩:‬ﺧﺼﺎﺻﻪ ﺑﻪ ﻣﻌﲎ ﻓﻘﺮ ﻭ ﺍﺣﺘﻴﺎﺝ ﺍﺳﺖ ﻃﱪﺳﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺍﺧﺘﺼﺎﺹ ﺍﺳﺖ ﮔﻮﻳﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺷﻰﺀ ﳏﺘﺎﺝ ﺍﻟﻴﻪ ﻣﻨﻔﺮﺩ ﻭ ﳐﺼﻮﺹ ﻣﻰﺷﻮﺩ ﻭ ﮔﻮﻳﻨﺪ ﺍﺻﻞ ﺁﻥ‬
‫ﺑﻪ ﻣﻌﲎ ﺷﻜﺎﻑ ﻭ ﺭﻭﺯﻧﻪ ﺍﺳﺖ ﻣﺜﻞ »ﺍﻟﻘﻤﺮ ﺑﺪﺍﻣﻦ ﺧﺼﺎﺹ ﺍﻟﻐﻴﻢ« ﻳﻌﲎ ﻣﺎﻩ ﺍﺯ ﺷﻜﺎﻑ ﺍﺑﺮ ﺁﺷﻜﺎﺭ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺧﺼﺎﺹ ﻫﺮ ﺧﻠﻞ ﻭ ﺧﺮﻗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﺭﺏ ﻭ ﭘﺮﺩﻩ ﻭ ﻏﲑﻩ ﺑﺎﺷﺪ ﻭ ﻣﻔﺮﺩ ﺁﻥ ﺧﺼﺎﺻﻪ ﺍﺳﺖ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮ ﻧﻔﺲ ﺧﻮﺩ ﺗﺮﺟﻴﺢ‬
‫ﻣﻰﺩﻫﻨﺪ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻫﺮ ﭼﻨﺪ ﺧﻮﺩ ﳏﺘﺎﺝ ﻭ ﻓﻘﲑ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻣﺎﺩ‪‬ﻩ ﺧﺼﺺ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻓﻘﻂ ﺩﺭ ﭼﻬﺎﺭ ﳏﻞ ﻓﻮﻕ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺧﺼﻒ = ﭼﺴﺒﺎﻧﺪﻥ‪ .‬ﻗﺮﺍﺭ ﺩﺍﺩﻥ ]ﺍﻋﺮﺍﻑ‪ - [٢٢:‬ﻃﻪ‪ ١٢١:‬ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﺑﺮ ﺩﻭ ﻋﻮﺭﺕ ﺧﻮﻳﺶ ﺍﺯ ﺑﺮﮔﻬﺎﻯ ﺑﺎﻍ ﺑﭽﺴﺒﺎﻧﻨﺪ ﻭ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﺗﺎ ﻋﻮﺭﺗﺸﺎﻥ ﻣﺴﺘﻮﺭ ﮔﺮﺩﺩ‪.‬‬
‫ﻃﱪﺳﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺻﻞ ﺧﺼﻒ ﺿﻢ‪ ‬ﻭ ﺟﻜﻊ ﻛﺮﺩﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪» :‬ﺧﺼﻒ ﺍﻟﻌﺮﻳﺎﻥ ﺍﻟﻮﺭﻕ ﻋﻠﻰ ﺑﺪﻧﻪ‪ :‬ﺍﻟﺼﻘﻪ ﻭ ﺍﻃﺒﻘﻪ ﻋﻠﻴﻪ ﻭﺭﻗﺔ ﻭﺭﻗﺔ ﻟﻴﺴﺘﺘﺮﻭ ﰱ ﺍﻟﻘﺮﺁﻥ » ‪‬ﻭ‬
‫ﺠﻨ‪ِ ‬ﺔ«‪.‬‬
‫ﻕ ﺍﹾﻟ ‪‬‬
‫ﻃﹶﻔِﻘﺎ ‪‬ﻳﺨ‪‬ﺼِﻔﺎ ِﻥ ﻋ‪‬ﻠﹶ ‪‬ﻴﻬِﻤﺎ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭ ِ‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺩﻭ ﳏﻞﹼ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻒ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻧ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻳ ‪‬ﺮ ﹶﻗ ‪‬ﻊ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﺛ ‪‬ﻮ‪‬ﺑ ‪‬ﻪ«‪ :‬ﺑﺎ ﺩﺳﺖ ﺧـﻮﺩ ﻛﻔـﺶ ﺧـﻮﻳﺶ ﺭﺍ‬
‫ﺼ ‪‬‬
‫ﺨ ِ‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٥٨‬ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻓﺮﻣﻮﺩﻩ »‪‬ﻳ ‪‬‬
‫ﻣﻰﺩﻭﺧﺖ ﻭ ﻟﺒﺎﺱ ﺧﻮﻳﺶ ﺭﺍ ﻭﺻﻠﻪ ﻣﻰﺯﺩ ﻭ ﺣﺪﻳﺚ »ﺧﺘﺼﻒ ﺍﻟﻨﻌﻞ« ﻛﻪ ﺁﳓﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻩ ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﺍﺑﻮ ﺳﻌﻴﺪ ﺧﺪﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﺭﺳﻮﻝ ﺧﺪﺍ‬
‫ﻓﺮﻣﻮﺩ ﺍﺯ ﴰﺎ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺭﻭﻯ ﺗﺄﻭﻳﻞ ﻗﺮﺁﻥ ﻣﻰﺟﻨﮕﺪ ﭼﻨﺎﻧﻜﻪ ﻣﻦ ﺭﻭﻯ ﺗﱰﻳﻞ ﺟﻬﺎﺩ ﻛﺮﺩﻡ‪ .‬ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻭ ﻣﻨﻢ؟ ﻓﺮﻣﻮﺩ ﻧﻪ‪ .‬ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻭ ﻣﻨﻢ؟ ﻓﺮﻣـﻮﺩ‪» :‬ﻻﻭﻟﻜﻨ‪‬ـﻪ‬
‫ﺧﺎﺻﻒ ﺍﻟﻨﻌﻞ« ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﱘ ﺩﻳﺪﱘ ﻋﻠﻰ )ﻉ( ﻛﻔﺶ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻭﺻﻠﻪ ﻣﻰﺯﻧﺪ‪.‬‬
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‫ﺧﺼﻢ = ﺩﴰﻦ‪] .‬ﺹ‪ [٢١:‬ﺁﻳﺎ ﺧﱪ ﺩﴰﻨﺎﻥ ﺭﺍ ﺩﺍﻧﺴﺘﻪﺍﻯ؟ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺍﺯ ﳏﺮﺍﺏ ﺑﺎﻻ ﺭﻓﺘﻨﺪ‪» .‬ﺧﺼﻢ« ﻣﺼﺪﺭ ﻭ ﺻﻔﺖ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﻭﺍﺣﺪ ﻭ ﲨﻊ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﲨﻊ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ]ﺣﺞ‪ [١٩:‬ﻛﻪ ﻣﺮﺍﺩ ﺩﻭ ﮔﺮﻭﻩ ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ ﺍﺳﺖ‪.‬‬
‫ﺍﺧﺘﺼﺎﻡ ﻭ ﲣﺎﺻﻢ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﳐﺎﺻﻤﻪ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻕ‪] ،[٢٨:‬ﺹ‪» [٦٤:‬ﻳﺨِﺼ‪‬ﻤﻮﻥ« ﺩﺭ ﺁﻳﻪ ]ﻳﺲ‪[ ٤٩:‬ﺩﺭ ﺍﺻﻞ »‪‬ﻳﺨ‪‬ﺘ‪‬ﺼِﻤ‪‬ﻮ ﹶﻥ« ﺑﻮﺩ ﺗﺎﺀ ﺑﻪ ﺻﺎﺩ ﺑﺪﻝ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻥ‬
‫ﺍﺩﻏﺎﻡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺐﻭ‬
‫ﺻ ‪‬ﻌ ‪‬‬
‫ﺧﺼﺎﻡ ﺩﺭ ]ﺑﻘﺮﻩ‪ [٢٠٤:‬ﺑﻪ ﻗﻮﻝ ﺯﺟ‪‬ﺎﺝ ﲨﻊ ﺧﺼﻢ ﺍﺳﺖ ﻭ ﻓﹶﻌ‪‬ﻞ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﺳﻜﻮﻥ ﺩﻭ‪‬ﻡ( ﺍﮔﺮ ﺻﻔﺖ ﺑﺎﺷﺪ ﺑﺮ ﻭﺯﻥ ﻓﻌﺎﻝ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﲨﻊ ﺑﺴﺘﻪ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ‪‬‬
‫ﺻِﻌﺎﺏ ﻭ ﺍﺯ ﺧﻠﻴﻞ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﳐﺎﻣﺼﻪ )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ( ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﺯﺧﺮﻑ‪ [١٨:‬ﻳﻘﻴﻨﹰﺎ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﳐﺎﻣﺼﻪ ﺍﺳﺖ‬
‫ﺧﺼﻢ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﻭ ﺧ‪‬ﺼﻮﻡ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ( ﺑﻪ ﻣﻌﲎ ﳐﺎﺻﻢ ﻭ ﳎﺎﺩﻝ ﺍﺳﺖ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ [٥٨:‬ﺑﻠﻜﻪ ﺁ‪‬ﺎ ﻣﺮﺩﻣﻰ ﳐﺎﻣﺼﻪ ﮔﺮﺍﻧﺪ‪.‬‬
‫ﺧ‪‬ﺼﻴﻢ‪ :‬ﺑﻪ ﻣﻌﲎ ﻛﺜﲑﺍﳌﺨﺎﺻﻤﻪ ﻣﻰﺑﺎﺷﺪ ]ﳓﻞ‪.[٤:‬‬
‫* ]ﺹ‪ [٧٠-٦٧:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﺼﺎﻡ ﻣﻼﺀ ﺍﻋﻠﻰ ﳘﺎﻥ ﻣﻨﺎﻗﺸﻪ ﻣﻼﺋﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺁﺩﻡ ﻭ ﺧﻼﻓﺖ ﺍﻭ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﻭ ﳐﺎﻟﻔﺖ ﺍﺑﻠﻴﺲ ﻟﻌﲔ ﺍﺳﺖ‪ .‬ﻣﻨﺎﻗﺸﻪﺍﻯ ﻛﻪ‬
‫ﺑﺎ ﺧﺪﺍ ﻛﺮﺩﻧﺪ ﻭ ﻳﺎ ﻣﻨﺎﻗﺸﻪﺍﻯ ﻛﻪ ﻣﻴﺎﻥ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﻭ ﺧﻼﻓﺖ ﺁﺩﻡ ﻭ ﳐﺎﻟﻔﺖ ﺷﻴﻄﺎﻥ ﻭ ﻗﺮﻳﻨﻪ ﺍﺧﺘﺼﺎﻡ ﻓﻮﻕ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﻣﻦ ﺑﻪ ﺍﻳﻨﻬﺎ ﺩﺍﻧﺎ ﻧﺒﻮﺩﻡ ﻭ ﺧﺪﺍ ﻭﺣﻰ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﴰﺎ ﺍﻯ ﻛﻔﹼﺎﺭ ﻣﻜﹼﻪ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﻴﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﳘﻴ‪‬ﺖ ﳕﻰﺩﻫﻴﺪ‪.‬‬
‫* ]ﺯﺧﺮﻑ‪ [١٨-١٦:‬ﻳﺎ ﺍﺯ ﺁﻧﭽﻪ ﻣﻴﺎﻓﺮﻳﻨﺪ ﺩﺧﺘﺮﺍﻥ ﺍﺧﺬ ﻛﺮﺩﻩ ﻭ ﴰﺎ ﺭﺍ ﺑﺎ ﭘﺴﺮﺍﻥ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ؟ ﻭ ﭼﻮﻥ ﻳﻜﻴﺸﺎﻥ ﺭﺍ ﺑﻪ ﭼﻴﺰﻯ )ﺩﺧﺘﺮﻯ( ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺑﺸﺎﺭﺕ‬
‫ﺩﺍﺩﻩ ﺑﺸﺎﺭﺕ ﺩﻫﻨﺪ ﭼﻬﺮﻩﺍﺵ ﺳﻴﺎﻩ ﻭ ﺩﻟﺶ ﭘﺮ ﺍﺯ ﻏﺼ‪‬ﻪ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺁﻳﺎ ﺁﻧﻜﻪ ﺩﺭ ﺯﻳﻮﺭ ﺑﺰﺭﮒ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﳐﺎﻣﺼﻪ ﺁﺷﻜﺎﺭ ﻛﻨﻨﺪﻩ ﺩﻟﻴﻞ ﻧﻴﺴﺖ؟‪.‬‬
‫ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﺭﺍ ﭼﻨﲔ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺁﻳﺎ ﻭ ﺑﺮﺍﻯ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻳﺎ ﺁﻳﺎ ﺧﺪﺍ ﺍﲣﺎﺫ ﻛﺮﺩﻩ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﻯ‪ ،‬ﺩﺧﺘﺮﺍﱏ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻳﻮﺭ ﺗﺮﺑﻴﺖ ﻭ ﺑﺰﺭﮒ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﻣﻮﻗﻊ ﳐﺎﺻﻤﻪ‬
‫ﺑﺘﻘﺪﻳﺮ ﺣﺠﺖ ﻭ ﺩﻟﻴﻞ ﺧﻮﻳﺶ ﻗﺪﺭﺕ ﻧﺪﺍﺭﻧﺪ؟‪.‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﺳﺨﻦ ﺑﻴﺎﻥ ﻭﺍﻗﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﺯﻥ ﻃﺒﻌﹰﺎ ﺍﺯ ﺣﻴﺚ ﻋﺎﻃﻔﻪ ﺍﺯ ﻣﺮﺩ ﻗﻮﻯ ﻭ ﺍﺯ ﺣﻴﺚ ﺗﻌﻘﻞ ﺍﺯ ﻣﺮﺩ ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﻣﺮﺩ ﺑﻪ ﻋﻜﺲ ﺯﻥ ﻣﻰﺑﺎﺷﺪ ﻭ ﺷﺎﻫﺪ ﻭﺍﺿﺢ‬
‫ﻋﺎﻃﻔﻪﺍﺵ ﳘﺎﻥ ﻋﻼﻗﻪ ﺷﺪﻳﺪ ﺍﻭ ﺑﻪ ﺯﻳﻮﺭ ﻭ ﺿﻌﻒ ﺍﻭ ﺩﺭ ﺗﻘﺮﻳﺮ ﺩﻟﻴﻞ ﺧﻮﻳﺶ ﺍﺳﺖ ‪.‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﺩﺧﺘﺮ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺑﺸﺎﺭﺕ ﻣﻰﺩﻫﻴﺪ ﺩﺧﺘﺮﻯ ﺭﺍ ﻛﻪ‪ ...‬ﻭ ﺍﮔﺮ ﺍﺯ ﻛﻼﻡ ﺧﺪﺍ ﺑﺎﺷﺪ ﺑﻴﺎﻥ ﻭﺍﻗﻊ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪.‬‬
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‫ﺧﻀﺪ = ﺧﻢ ﻛﺮﺩﻥ ﺷﺎﺧﻪ ﻧﺮﻡ ]ﻭﺍﻗﻌﺔ‪ [٢٨:‬ﺍﺻﺤﺎﺏ ﳝﲔ ﭼﻪ ﺍﺻﺤﺎﺏ ﳝﲔ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭﺧﺖ ﺳﺪﺭ ﳐﺼﻮﺻﻰ ﺍﻧﺪ ﻛﻪ ﺷﺎﺧﻪﺍﺵ ﺍﺯ ﻛﺜﺮﺕ ﻣﻴﻮﻩ ﺧﻢ ﺷﺪﻩ ﻭ ﺩﺭﺧﺖ ﳐﺼﻮﺻﻰ ﻛﻪ‬
‫ﻣﻴﻮﻩ ﺁﻥ ﺑﺎﻻﻯ ﻫﻢ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻀﺪ ﺧﻢ ﻛﺮﺩﻥ ﭼﻮﺏ ﻧﺮﻡ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻭﺭﺩﻩ‪ :‬ﺍﺻﻞ ﺧﻀﺪ ﺷﻜﺴﱳ ﺷﻰﺀ ﻧﺮﻡ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺍﺯ ﳏﻞ ﺟﺪﺍ ﻧﺸﻮﺩ ﻭ ﮔﺎﻫﻰ ﺑﻘﻪ ﻣﻌﲎ ﻗﻄﻊ ﺑﺎﺷﺪ ﺩﺭ ﺻﺤﺎﺡ ﻧﻴﺰ‪ :‬ﺧﻢ ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ‬
‫ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﺭﺍ‪ :‬ﺷﻜﺴﱳ ﺑﺪﻭﻥ ﺟﺪﺍ ﺷﺪﻥ ﺍﺯ ﳏﻞ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ »ﳐﻀﻮﺩ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺧﻢ ﺷﺪﻩ ﺍﺯ ﻛﺜﺮﺕ ﻣﻴﻮﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﮔﺮﻓﺘﻪ ﻭ ﳐﻀﻮﺩ ﺭﺍ ﻣﻜﺴﻮﺭ ﺍﻟﺸﻮﻙ )ﰉ ﺧﺎﺭ( ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﺑﺎ ﺁﻧﻜﻪ ﺍﺻﻞ ﺧﻀﺪ ﺭﺍ ﺧﻢ ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﻭﱃ ﳐﻀﻮﺩ ﺭﺍ ﺩﺭﺧﱴ ﻛﻪ ﺧﺎﺭﺵ‬
‫ﻗﻄﻊ ﺷﺪﻩ )ﰉ ﺧﺎﺭ( ﺗﻔﺴﲑ ﳕﻮﺩﻩ‪ .‬ﻛﺸﺎﻑﻧﻴﺰ ﺁﻥ ﺭﺍ ﺩﺭﺧﺘﻴﻜﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ﻣﻌﲎ ﻛﺮﺩﻩ‪.‬‬
‫ﺑﻴﻀﺎﻭﻯ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﰉ ﺧﺎﺭ ﻭ ﻳﺎ ﺧﻢ ﺷﺪﻩ ﺍﺯ ﻛﺜﺮﺕ ﺑﺎﺭ ﺑﺎﺷﺪ‪ .‬ﺍﺣﺘﻤﺎﻝ ﺩﻭ‪‬ﻡ ﺩﺭﻛﺸﺎﻑ ﺍﺯ ﳎﺎﻫﺪ ﻣﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﳏﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٣‬ﻛﻪ ﺩﺭ‬
‫ﻭﺻﻒ ﺩﻧﻴﺎ ﻓﺮﻣﻮﺩﻩ »ﻗﹶﺪ‪‬ﺻﺎ ‪‬ﺭ ﺣ‪‬ﺮﺍﻣ‪‬ﻬﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﹶﻗﹾﻮﺍ ٍﻡ ِﺑ ‪‬ﻤ ‪‬ﻨ ِﺰﹶﻟ ِﺔ ﺍﻟﺴ‪ ‬ﺪ ِﺭ ﺍﻟﹾ ‪‬ﻤﺨ‪‬ﻀ‪‬ﻮ ِﺩ« ﻧﻴﺰ ﻫﺮ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﻳﻚ ﺩﻓﻌﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﻀﺮﺓ = ﺳﺒﺰ ﺑﻮﺩﻥ ]ﺣﺞ‪ [٦٣:‬ﺁﻳﺎ ﻧﺪﻳﺪﻯ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﻣﻰﺑﺎﺭﺍﻧﺪ ﻭ ﺯﻣﲔ ﺳﺒﺰ ﻣﻰﺷﻮﺩ‪ .‬ﺧﻀﺮ )ﺑﺮ ﻭﺯﻥ ﻛﺘﻒ( ﺑﻪ ﻣﻌﲎ ﺍﳋﻀﺮ ﻭ ﺳﺒﺰ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ‬
‫]ﺍﻧﻌﺎﻡ‪ [٩٩:‬ﻛﺸﺖ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﺯ ﺁﻥ ﺁﺏ ﺯﺭﻉ ﺭﻭﻳﺎﻧﺪﱘ ﻭ ﺍﺯ ﺯﺭﻉ ﺩﺍﻧﻪﻫﺎﻯ ﺭﻭﻯ ﻫﻢ ﺳﻮﺍﺭ ﺷﺪﻩ ﺑﲑﻭﻥ ﺁﻭﺭﺩﱘ‪.‬‬
‫ﺧﻀﺮ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﲨﻊ ﺍﺧﻀﺮ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ [٤٦:‬ﻭ ﻣﺜﻞ ]ﺍﻧﺴﺎﻥ‪ [٢١:‬ﻭ ﻣﺜﻞ ]ﺭﲪﻦ‪.[٧٦:‬‬
‫* ]ﻳﺲ‪ [٨٠:‬ﺧﺪﺍﺋﻴﻜﻪ ﺍﺯ ﺩﺭﺧﺖ ﺳﺒﺰ ﺑﺮﺍﻯ ﴰﺎ ﺁﺗﺸﻰ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﻣﻰﺍﻓﺮﻭﺯﻳﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﻫﺮ ﺩﺭﺧﺖ ﺳﺒﺰ ﺁﺗﺶ ‪‬ﻔﺘﻪ ﺍﺳﺖ ﺑﻄﻮﺭﻳﻜﻪ ﺍﮔﺮ ﺩﻭ ﭼﻮﺏﺗﺮ ﺑﻪ ﻫﻢ ﺳﺎﺋﻴﺪﻩ ﺷﻮﻧﺪ ﻣﻰﺳﻮﺯﻧﺪ ﻭ ﺁﺗﺶ ﻣﻰﮔﲑﻧﺪ‪ .‬ﺁﺗﺶ ﺳﻮﺯﻯ ﺟﻨﮕﻠﻬﺎ ﻛﻪ ﺩﺭ »ﻋﺼﺮ« ﺧﻮﺍﻫﺪ‬
‫ﺁﻣﺪ ﺑﻮﺍﺳﻄﻪ ﺑﻪ ﻫﻢ ﺳﺎﺋﻴﺪﻩ ﺷﺪﻥ ﺩﺭﺧﺘﺎﻥ ﺟﻨﮕﻠﻰ ﺩﺭ ﺍﺛﺮ ﮔﺮﺩﺑﺎﺩﻫﺎﺳﺖ‪ .‬ﻭﱃ ﭼﻮﻥ ﺍﻟﻒ ﻭ ﻻﻡ »ﺍﻟﺸﺠﺮ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﺮﺍﻯ ﻋﻬﺪ ﺫﻫﲎ ﺍﺳﺖ ﻟﺬﺍ ﺍﺯ ﺁﻥ ﺩﺭﺧﺖ ﻣﻌﻠﻮﻣﻰ ﺩﺭ‬
‫ﻧﻈﺮ ﺍﺳﺖ‪.‬‬
‫ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺩﺭﺧﺖ ﻣﺮﺥ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺩﺭﺧﺖ ﻋﻔﺎﺭ )ﺑﺮ ﻭﺯﻥ ﻣﺪﺍﺭ(ﺩﻭ ﺩﺭﺧﺖ ﺍﻧﺪ ﻛﻪ ﺑﺎ ﺳﺎﺋﻴﺪﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺁﺗﺶ ﻣﻰﮔﲑﻧﺪ ﻭ ﻣﺸﺘﻌﻞ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬
‫ﻭ ﺍﺯ ﻛﻠﻤﻪ » ﹶﻓﺎِﺫﺍ ﺍﹶﻧ‪‬ﺘ‪‬ﻢ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺗ‪‬ﻮﻗِﺪﻭ ﹶﻥ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻋﺮ‪‬ﺎ ﺑﺎ ﺳﺎﺋﻴﺪﻥ ﺁﻥ ﺩﻭ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﻰﺍﻓﺮﻭﺧﺘﻪﺍﻧﺪ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﺮﺍﺩ ﺍﺯ»ﺍﻟﺸﺠﺮ« ﳘﺎﻥ ﺩﻭ ﺩﺭﺧﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ‬
‫ﺷﺮﻳﻔﻪ ﺍﺯ ﺍﻳﻦ ﻣﻄﻠﺐ‪ ،‬ﺗﻘﻮﻳﺖ ﻣﻌﺎﺩ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍﺋﻰ ﻛﻪ ﺍﺯ ﺩﺭﺧﺖ ﺳﺒﺰ ﻭﺗﺮ ﺁﺗﺶ ﺳﻮﺯﺍﻥ ﺧﺎﺭﺝ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺍﺳﺘﺨﻮﺍﻥ ﭘﻮﺳﻴﺪﻩ ﺁﺩﻡ ﺯﻧﺪﻩ ﺑﲑﻭﻥ ﺁﻭﺭﺩ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺮﺥ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺯﻭﺩ ﻣﺸﺘﻌﻞ ﻣﻰﺷﻮﺩ ﻭ ﻋﻔﺎﺭ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺑﺎﺁﻥ ﺁﺗﺶ ﻣﻰﺍﻓﺮﻭﺯﻧﺪ‪.‬‬
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‫ﺧﻀﻊ = ﺧﻀﻮﻉ ﭼﻨﺎﻥ ﻛﻪ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ ﺑﻪ ﻣﻌﲎ‪ :‬ﺗﻮﺍﺿﻊ‪ ،‬ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﱳ ﻭ ﺁﺭﺍﻣﻰ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﻧﻴﺰ ﺁﻧﺮﺍ ﻓﺮﻭﺗﲎ ﻭ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﱳ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻣﻴﺎﻥ‬
‫ﺁﻥ ﻭ ﺧﺸﻮﻉ ﻛﻪ ﮔﺬﺷﺖ ﻓﺮﻗﻰ ﳕﻰﺩﺍﻧﺪ‪.‬‬
‫]ﺍﺣﺰﺍﺏ‪ [٣٢:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺯﻧﺎﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺍﺳﺖ ﺧﻀﻮﻉ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻧﺎﺯﻙ ﻭ ﻧﺮﻡ ﺳﺨﻦ ﮔﻔﱳ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﳘﺎﻥ ﺳﺨﻦ ﮔﻔﱳ ﺑﺎ ﻧﺎﺯ ﻭ ﻋﺸﻮﻩ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﻳﻚ ﻧﻮﻉ ﺗﻮﺍﺿﻊ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﻧﺮﻣﻰ )ﻭ ﻧﺎﺯ( ﻧﻜﻨﻴﺪ ﺗﺎ ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐ ﺩﺭ ﴰﺎ ﻃﻤﻊ ﻛﻨﺪ ﻭ ﺳﺨﻦ ﺑﻄﻮﺭ ﻣﺘﻌﺎﺭﻑ ﮔﻮﺋﻴﺪ‪.‬‬
‫* ]ﺷﻌﺮﺍﺀ‪ [٤:‬ﺧﻀﻮﻉ ﺍﻋﻨﺎﻕ ﺳﺮ ﺑﻪ ﺯﻳﺮ ﺍﻓﺘﺎﺩﻥ ﺁ‪‬ﺎﺳﺖ ﺩﺭ ﺍﺛﺮ ﺯﺑﻮﱏ ﻭ ﺧﻮﺍﺭﻯ‪ ،‬ﻭﱃ ﺍﺯ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﻃﺎﻋﺖ ﻭ ﻓﺮﻣﺎﻧﱪﺩﺍﺭﻯ ﻣﺮﺍﺩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻗﺮﺏ‬
‫ﺖ ‪‬ﻣﺴ‪‬ﺘ‪‬ﻜﻴ‪‬ﻨ ﹰﺔ ِﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤِﺘ ِﻪ« ﻭﱃ‬
‫ﺖ ﺍﹾﻟﺎﹶﺷ‪‬ﻴﺎ ُﺀ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ﹶﺫﻟﱠ ‪‬‬
‫ﻀ ‪‬ﻌ ِ‬
‫ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ :‬ﭼﻮﻥ ﺧﻀﻮﻉ ﺑﺎ ﻻﻡ ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﺍﻃﺎﻋﺖ ﺁﻳﺪ »ﺧﻀﻊ ﻟﻪ‪ :‬ﺍﻧﻘﺎﺩ« ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٤‬ﺁﻣﺪﻩ » ‪‬ﺧ ‪‬‬
‫ﻉ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﹾﺤﺎ ‪‬ﺟ ِﺔ ﻭ ﺍ ﹾﻟﺠ‪‬ﻔﺎ َﺀ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﹾﻐِﲎ« ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ،٣١‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﻀﻮﻉ ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﲎ ﺍﺳﺖ‪.‬‬
‫ﺢ ﺍﹾﻟﺨ‪‬ﻀ‪‬ﻮ ‪‬‬
‫ﺩﺭ ﲨﻠﻪ »ﻣﺎ ﹶﺍ ﹾﻗ ‪‬ﺒ ‪‬‬
‫ﺩﺭ ﺧﻠﺘﻤﻪ ﳐﻔﻰ ﳕﺎﻧﺪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ‪ :‬ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻭ ﻣﻮﺭﺩ ﻓﻮﻕ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺧﻄﺄ = ﺍﺷﺘﺒﺎﻩ‪ .‬ﻣﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻄﺎ ﻭ ﺍﺷﺘﺒﺎﻩ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‪ .‬ﺍﻭ‪‬ﻝ ﺁﻧﻜﻪ ﻛﺎﺭﻯ ﻧﺎﺷﺎﻳﺴﺖ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺍﳒﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺧﻄﺎ ﻣﺴﺌﻮﻟﻴﺖ ﺁﻭﺭ ﻭ ﻣـﻮﺭﺩ‬
‫ﺑﺎﺯﺧﻮﺍﺳﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺜﻞ ﺟﻬﺎﻟﺖ ﻋﻤﺪﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺟﻬﻞ« ﮔﺬﺷﺖ ﻣﺜﻞ ]ﺍﺳﺮﺍﺀ‪ [٣١:‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺸﺮﻛﺎﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﻭ ﺍﺭﺍﺩﻩ ﻣﻰﻛﺸﺘﻨﺪ ﻭ‬
‫ﻋﻠﹼﺖ ﺧﻄﺎ ﺑﻮﺩﻥ ﳘﺎﻥ ﻧﺎﺷﺎﻳﺴﺖ ﺑﻮﺩﻥ ﺁﻥ ﻋﻤﻞ ﺍﺳﺖ‪.‬‬
‫»ﺧﻄﺎﺀ« ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻜﺴﺮ ﺧﺎﺀ ﻭ ﻓﺘﺢ ﺁﻥ ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺭﺍ ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ‪ ،‬ﮔﻨﺎﻩ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻩ ﻳﺎ ﮔﻨﺎﻩ ﻋﻤﺪﻯ ﺍﺳﺖ ﺩﺭ‬
‫ﳎﻤﻊ ﺁﻣﺪﻩ‪» :‬ﺧﻄﻰﺀ ﳜﻄﺎﺀ ﺧﻄﺎﺀ« ﺁﻥ ﮔﺎﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﮔﻨﺎﻩ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺑﺎﺷﺪ ﻭ ﺧﺎﻃﻰﺀ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻥ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺧﻄﺎﻛﺎﺭ ﺍﺳﺖ ﺭﺍﻏﺐ ﻧﻴﺰ ﺩﺭ ﻣﻔﺮﺩﺍﺕ‬
‫ﭼﻨﲔ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﲤﺎﻡ ﮔﻨﺎﻫﺎﻥ ﻛﻪ ﺍﺯ ﺁ‪‬ﺎ ﲞﻄﺎ ﻭ ﺧﻄﻴﺌﻪ ﻭ ﺧﻄﺎﻳﺎ ﺗﻌﺒﲑ ﺷﺪﻩ ﳘﻪ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞﺍﻧﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] ،[٨١:‬ﻧﻮﺡ‪] ،[٢٥:‬ﻃﻪ‪.[٧٣:‬‬
‫ﺩﻭ‪‬ﻡ ﺁﻥ ﻛﻪ ﻛﺎﺭ ﺷﺎﻳﺴﺘﻪﺍﻯ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻭﱃ ﺧﻼﻑ ﺁﻥ ﻭﺍﻗﻊ ﺷﻮﺩ ﻣﺜﻞ ﺁﻥ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺖ ﭘﺮﻧﺪﻩﺍﻯ ﺷﻜﺎﺭ ﻛﻨﺪ ﺍﺷﺘﺒﺎﻫﹰﺎ ﺍﻧﺴﺎﱏ ﺭﺍ ﻛﺸﺖ‪ .‬ﺍﻳﻦ ﺧﻄﺎ ﻗﺎﺑﻞ ﻋﻔﻮ ﻭ ﻏﲑ ﻣﺴﺌﻮﻝ‬
‫ﺍﺳﺖ ﻭ ﻓﺎﻋﻞ ﺁﻥ ﺭﺍ ﳐﻄﻰﺀ ﮔﻮﻳﻨﺪ ﻧﻪ ﺧﺎﻃﻰﺀ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ [٥:‬ﻭ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪.[٩٢:‬‬
‫ﺧﻄﺎﺀ ﻭ ﺍﺧﻄﺎﺀ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬
‫ﺳﻮ‪‬ﻡ ﺁﻥ ﻛﻪ ﻛﺎﺭ ﺧﻼﰱ ﺭﺍ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻭ ﺍﺷﺘﺒﺎﻫﹰﺎ ﻛﺎﺭ ﺧﻮﰉ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺷﺨﺺ ﺩﺭﺑﺎﺭﻩ ﺍﺭﺍﺩﻩﺍﺵ ﻣﺬﻣﻮﻡ ﺑﻮﺩﻩ ﻭ ﺩﺭﺑﺎﺭﻩ ﻓﻌﻠﺶ ﻧﻴﺰ ﳑﺪﻭﺡ ﻧﻴﺴﺖ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺷ‪‬ﻖ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﻣﺼﺪﺍﻗﻰ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻗﺴﻢ ﺍﻭ‪‬ﻝ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺧﻄﺎﻯ ﻣﺴﺌﻮﻝ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺴﻢ ﺩﻭ‪‬ﻡ ﺍﺭﺍﺩﻩ ﺻﻮﺍﺏ ﻭ ﻓﻌﻞ ﺧﻄﺎ ﻭ ﺩﺭ ﻗﺴﻢ ﺳﻮ‪‬ﻡ ﺑﻪ ﻋﻜﺲ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻌﻴﲔ ﺍﻳﻦ ﺳﻪ ﻗﺴﻢ ﺍﺯ ﻣﻔﺮﺩﺍﺕ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﻄﺎ ﺑﺮ ﺳﻪ ﻣﻌﲎ ﺍﺳﺖ ﮔﻨﺎﻩ‪ ،‬ﺿﺪ‪ ‬ﻋﻤﺪ ﻭ ﺿﺪ‪ ‬ﺻﻮﺍﺏ ﻭ ﺩﺭ ﻣﻌﲎ ﺍﺧﲑ ﺍﻛﺜﺮ ﺑﺎ ﻣﺪ ﺁﻳﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ [٨١:‬ﺗﻮﺟﻴﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺣﻮﻁ« ﮔﺬﺷﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ [٢٨٦:‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺧﻄﺎ ﺑﻪ ﻣﻌﲎ ﺩﻭ‪‬ﻡ ﺑﺎﺷﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﺴﻴﺎﻥﻫﺎ ﻭ ﺧﻄﺎﻫﺎ ﻣﺆﺍﺧﺬﻩ ﺩﺍﺭﺩ ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﻧﺴﻴﺎﻥ ﻭ ﺧﻄﺎ ﺩﺭ ﺍﺛﺮ ﺍﳘﺎﻝ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﺎﺷﺪ‬
‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﺮ ﭼﻨﺪ ﻋﺎﻣﻞ ﺩﺭ ﻣﻮﻗﻊ ﻧﺴﻴﺎﻥ ﻭ ﺧﻄﺎ ﻏﲑ ﳐﺘﺎﺭ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺷﺨﺺ ﳎﺮﻡ ﺁﻣﺪﻩ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻳﺎ ﭼﺮﺍ ﻣﺮﺍ ﻛﻮﺭ ﳏﺸﺮ ﻛﺮﺩﻯ ﺧﻄﺎﺏ ﺭﺳـﺪ‬
‫]ﻃﻪ‪ [١٢٦:‬ﮔﺮ ﭼﻪ ﻣﺮﺍﺩ ﺍﺯ ﻧﺴﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﻭ ﺗﺮﻙ ﻋﻤﻞ ﺍﺳﺖ‪ .‬ﺍﳌﻨﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﺒﻪ ﺗﻮﺟﻴﻪ ﻣﺘﻘﲎ ﺩﺍﺭﺩ ﻛﻪ ﻗﺎﺑﻞ ﺗﻮﺟ‪‬ﻪ ﺍﺳﺖ‪.‬‬
‫* ﺧﺎﻃﺌﻮﻥ ﻭ ﺧﺎﻃﺌﲔ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﻋﻤﺪﹰﺍ ﺧﻄﺎ ﻭ ﮔﻨﺎﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺜﻞ ]ﻗﺼﺺ‪ [٨:‬ﻭ ﺩﺭ ﺳﺎﺑﻖ ﮔﻔﺘﻴﻢ‪ :‬ﻛﻪ ﺧﺎﻃﻰﺀ ﺑﻪ ﮔﻨﺎﻫﻜـﺎﺭ‬
‫ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﳐﻄﻰﺀ ﺑﻪ ﺧﻄﺎ ﻛﻨﻨﺪﻩ ﻣﻌﺬﻭﺭ‪ .‬ﺧﺎﻃﺌﻪ ﻣﺆﻧﺚ ﺧﺎﻃﻰ ﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﻋﻠﻖ‪ [١٦:‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﺣﺎﻗﺔ‪ [٩:‬ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻩ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ‬
‫ﻣﺼﺪﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﺳﻢ ﻣﺼﺪﺭ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﻋﺎﻗﺒﺖ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ [١١٢:‬ﻫﺮ ﻛﻪ ﺧﻄﺎ ﻳﺎ ﮔﻨﺎﻫﻰ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﺑﻴﮕﻨﺎﻫﻰ ﺍﻓﻜﻨﺪ‪ ،‬ﺘﺎﱏ ﻭ ﮔﻨﺎﻫﻰ ﺁﺷﻜﺎﺭ ﺑﺪﻭﺵ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻼ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺧﻄﻴﺌﻪ ﺷ‪‬ﻖ ﺩﻭ‪‬ﻡ ﺧﻄﺎﺳﺖ ﻛﻪ ﺧﻄﺎﻯ ﻣﻌﺬﻭﺭ ﻭ ﻏﲑ ﻣﺴﺌﻮﻝ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻧﻴﺰ ﭼﻨﲔ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﺮﺩﻳﺪ ﻣﻴﺎﻥ ﺧﻄﻴﺌﻪ ﻭ ﺍﰒ ﻛﺎﻣ ﹰ‬
‫ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺧﻄﻴﺌﻪ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻌﺼﻴﺖ ﮔﺮﻓﺘﻪ ﻣﻌﺼﻴﱴ ﻛﻪ ﻭ ﺑﺎﻝ ﺁﻥ ﺍﺯ ﻣﻮﺭﺩﺵ ﲡﺎﻭﺯ ﳕﻰﻛﻨﺪ ﻣﺜﻞ ﺗﺮﻙ ﺭﻭﺯﻩ ﻭ ﺧﻮﺭﺩﻥ ﺧﻮﻥ‪ ،‬ﻭ ﺍﰒ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮔﻨﺎﻫﻰ ﮔﺮﻓﺘﻪ ﻛﻪ ﻭ‬
‫ﺑﺎﻝ ﺁﻥ ﻣﺴﺘﻤ‪‬ﺮ ﺍﺳﺖ ﻣﺜﻞ ﻗﺘﻞ ﻧﻔﺲ ﻭ ﺳﺮﻗﺖ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﲢﻘﻴﻖ ﺷﺎﻳﺎﱏ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻼ ﺑﻪ ﺩﻳﮕﺮﻯ‪ ،‬ﺑﻪ ﺍﻣﺴﺎﻕ ﺁﻳﻪ ﭼﻨﺪﺍﻥ ﺟﻮﺭ ﺩﺭ ﳕﻰﺁﻳﺪ‪.‬‬
‫ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺫﻳﻞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻧﺴﺒﺖ ﮔﻨﺎﻩ ﺑﻪ ﺩﻳﮕﺮﻯ ﺍﺳﺖ »ﹸﺛﻢ‪ ‬ﻳ ‪‬ﺮ ِﻡ ِﺑ ِﻪ ﺑ‪‬ﺮﻳﺌ ﹰﺎ« ﻧﺴﺒﺖ ﺗﺮﻙ ﺭﻭﺯﻩ ﻭ ﺧﻮﺭﺩﻥ ﺧﻮﻥ ﻣﺜ ﹰ‬
‫ﻼ ﻛﺴﻰ‬
‫ﻼ ﻃﺒﻴﻌﻰ ﻭ ﻣﻄﺎﺑﻖ ﻓﻬﻢ ﻣﻰﺷﻮﺩ ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺧﻄﺎﺋﻰ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﻣﺜ ﹰ‬
‫‪‬ﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻄﻴﺌﻪ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺧﻄﺎﻯ ﻣﻌﺬﻭﺭ ﺑﮕﲑﱘ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻴﻢ ﺁﻥ ﻭﻗﺖ ﻣﻌﲎ ﺁﻳﻪ ﻛﺎﻣ ﹰ‬
‫ﻼ ﭘﻮﱃ ﺑﺪﺯﺩﺩ ﺳﭙﺲ ﺁﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﺑﻴﮕﻨﺎﻫﻰ ﺍﻓﻜﻨﺪ ﮔﻨﺎﻫﻰ ﺑﺰﺭﮒ ﻣﺘﺤﻤﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﺍ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺑﻜﺸﺪ ﻭ ﻳﺎ ﮔﻨﺎﻫﻰ ﻣﺮﺗﻜﺐ ﺷﻮﺩ ﻣﺜ ﹰ‬
‫ﻛﻠﻤﻪ ﺧﻄﻴﺌﻪ ﺑﻪ ﻃﻮﺭ ﻣﻔﺮﺩ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻳﻜﻰ ﺁﻳﻪ ‪ ٨١‬ﺑﻘﺮﻩ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﺩﻳﮕﺮﻯ ﺁﻳﻪ ‪ ٨٢‬ﺷﻌﺮﺍﺀ ﻭ ﺳﻮ‪‬ﻣﻰ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪ .‬ﺍﻭ‪‬ﱃ ﺣﺘﻤﹰﺎ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺎﻩ ﻭ ﺩﻭ‪‬ﻣﻰ‬
‫ﳏﺘﻤﻞ ﺍﺳﺖ ﻭ ﺳﻮ‪‬ﻣﻰ ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺧﻄﺎﻯ ﻣﻌﺬﻭﺭ ﺍﺳﺖ‪.‬‬
‫ﻓﻘﻂ ﺍﻳﻦ ﺍﺷﻜﺎﻝ ﻣﻰﻣﺎﻧﺪ ﻛﻪ ﺁﻳﺎ ﺧﻄﻴﺌﻪ ﺑﺮ ﺧﻄﺎﻯ ﳏﺾ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﻳﺎ ﺑﺎ ﺁﻥ ﻓﻘﻂ ﺧﻄﺎ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﺪﻩ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ﻣ‪‬ﺆﻣِﻨﹰﺎ ‪‬ﺧ ﹶﻄﹰﺄ«‪.‬‬
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‫ﺧﻄﺐ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺭﻭﺑﺮﻭ ﺳﺨﻦ ﮔﻔﱳ‪ .‬ﺧﻄﺐ‪ ،‬ﳐﺎﻃﺒﻪ ﻭ ﲣﺎﻃﺐ ﺑﻪ ﻣﻌﲎ ﻣﺮﺍﺟﻌﻪ ﺩﺭ ﻛﻼﻡ ﺍﺳﺖ ﻭ ﺍﺯ ﳘﲔ ﺍﺳﺖ ﺧﻄﺒﻪ )ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﺿ‪‬ﻢ ﺁﻥ( ﻟﻜﻦ ﺧﻄﺒﻪ )ﺑﻀ‪‬ﻢ( ﳐﺘﺺ‬
‫ﻣﻮﻋﻈﻪ ﺍﺳﺖ ﻭ ﺧﻄﺒﻪ )ﺑﻜﺴﺮ( ﳐﺼﻮﺹ ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺯﻥ‪ .‬ﻭ ﺍﺻﻞ ﺧﻄﺒﻪ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﺳﺘﮕﺎﺭ ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ ﺍﺳﺖ ﻣﺜﻞ ﺟﻠﺴﺔ ﻭ ﻗﻌﺪﺓ‪ ،‬ﻭﺻﻒ ﺩﻭ‪‬ﻣﻰ ﻓﻘﻂ‬
‫ﺧﺎﻃﺐ ﻣﻰﺁﻳﺪ )ﻳﻌﲎ ﺧﻮﺍﺳﺘﮕﺎﺭ( ﻭ ﻭﺻﻒ ﺍﻭ‪‬ﱃ ﺧﺎﻃﺐ ﻭ ﺧﻄﻴﺐ ﺍﺳﺖ‪ .‬ﻭ ﺧﻄﺐ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺑﻪ ﻣﻌﲎ ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﲣﺎﻃﺐ ﺑﺴﻴﺎﺭ ﻣﻰﺷﻮﺩ‪) .‬ﻣﻔﺮﺩﺍﺕ(‪.‬‬
 ‫ﺩﺭ ﳎﻤﻊ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻄﺐ ﻛﺎﺭ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺭﻓﻴﻖ ﺧﻮﺩ ﺭﺍ ﺧﻄﺎﺏ ﻣﻰﻛﻨﺪ ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﺧﻄﺐ ﺟﻠﻴﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻄﺐ ﺑﻪ ﻣﻌﲎ ﺷﺄﻥ ﻭ‬
‫ﺷﻐﻞ ﺍﺳﺖ ﺑﺰﺭﮒ ﺑﺎﺷﺪ ﻳﺎ ﻛﻮﭼﻚ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺍﻳﻦ ﲨﻠﻪ »ﻫﺬﺍ ﺧﻄﺐ ﻳﺴﲑ ﻭ ﺧﻄﺐ ﺟﻠﻴﻞ«‪.‬‬
‫* ]ﻓﺮﻗﺎﻥ‪] ،[٦٣:‬ﻣﺆﻣﻨﻮﻥ‪ [٢٧:‬ﳐﺎﻃﺒﻪ ﭼﻮﻥ ﺑﺎ «ﰱ« ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﻣﻌﲎ ﻣﺮﺍﺟﻌﻪ ﻣﻰﺩﻫﺪ ﻳﻌﲎ ﺩﺭﺑﺎﺭﻩ ﻇﺎﳌﺎﻥ ﺑﻪ ﻣﻦ ﻣﺮﺍﺟﻌﻪ ﻧﻜﻦ ﻭ ﺑﺮﮔﺸﱳ ﻋﺬﺍﺏ ﺭﺍ ﳐﻮﺍﻩ‪.‬‬
‫* ]ﻃﻪ‪] ،[٩٥:‬ﻳﻮﺳﻒ‪ [٥١:‬ﺧﻄﺐ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮ ﺍﺳﺖ ﻭ ﻋﻈﻤﺖ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ‬
‫ﺐ ﰱ ﹶﺍ‪‬ﺑ ِﻦ ﺍﹶﰉ ﺳ‪‬ﻔﹾﻴﺎ ﹶﻥ« ﺧﻄﺒﻪ‪ ١٦٠ :‬ﺍﺯ ﺍﻳﻦ ﲨﻼﺕ ﻧﻴﺰ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﳏـﻞﹼ‬
‫ﺨ ﹾﻄ ‪‬‬
‫ﺡ« ﺧﻄﺒﻪ ‪ » ٣٥‬ﻫ ﹾﻠ ‪‬ﻢ ﺍ ﹾﻟ ‪‬‬
‫ﺐ ﺍﻟﹾﻔﺎ ِﺩ ِ‬
‫ﺨ ﹾﻄ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪِﻟﻠﹼ ِﻪ ‪‬ﻭ ِﺍ ﹾﻥ ﺍﹶﺗ‪‬ﻰ ﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ﺑِﺎ ﹾﻟ ‪‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ »ﹶﺍﹾﻟ ‪‬‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺧﻄﺐ ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﺷﺎﻳﺪ ﻧﺎﺩﺭ ﺑﺎﺷﺪ‪.‬‬
‫* ]ﺹ‪] ،[٢٠:‬ﺹ‪.[٢٣:‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﮔﺮ ﻓﺼﻞ ﺑﻪ ﻣﻌﲎ ﻓﺎﺻﻞ ﺑﺎﺷﺪ ﻣﻌﲎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺩﺍﻭﺩ ﺣﻜﻤﺖ ﻭ ﻛﻼﻡ ﻓﺎﺻﻞ ﺑﲔ ﺍﳊﻖ‪ ‬ﻭ ﺍﻟﺒﺎﻃﻞ ﺩﺍﺩﱘ ﻭ ﺍﮔﺮ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻣﻌﲎ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﻪ ﺍﻭ‬
‫ﻓﻬﻢ ﻭ ﺗﺸﺨﻴﺺ ﻛﻼﻡ ﺩﺍﺩﱘ ﻭ ﺍﻳﻦ ﺑﺎ ﻗﻀﺎﻭﺕ ﻭ ﻏﲑﻩ ﻣﻰﺳﺎﺯﺩ ﻟﺬﺍ ﺍﺯ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﻀﺎﻭﺕ ﻭ ﻓﻬﻢ ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﮔﻔﺖ ﻣﺮﺍ ﺑﺮ ﺁﻥ ﻛﻔﻴﻞ ﻛﻦ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ‬
‫ﻣﻦ ﺩﻩ ﻭ ﻣﺮﺍ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﻣﻔﻠﻮﺏ ﻛﺮﺩ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪[٢٣٥:‬ﮔﻨﺎﻫﻰ ﺑﺮ ﴰﺎ ﻧﻴﺴﺖ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺯﻧﺎﻥ ﺑﺎ ﺍﺷﺎﺭﻩ ﮔﻮﺋﻴﺪ ﻳﺎ ﺩﺭ ﺩﻝ ﺧﻮﻳﺶ ‪‬ﺎﻥ ﻛﻨﻴﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻄﺒﻪﺩﺭ ﺁﻳﻪ‪ ،‬ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺍﺳﺖ‪.‬‬
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‫ﺧﻂﹼ = ﻧﻮﺷﱳ ﻭ ﻧﻮﺷﺘﻪ‪» .‬ﺧﻂﹼ ﺑﺎﻟﻘﻠﻢ ﻭ ﻏﲑﻩ‪ :‬ﻛﺘﺐ« ]ﻋﻨﻜﺒﻮﺕ‪ [٤٨:‬ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻛﺘﺎﰉ ﳕﻰﺧﻮﺍﻧﺪﻯ ﻭ ﻧﻪ ﺑﺪﺳﺖ ﺧﻮﻳﺶ ﻛﺘﺎﰉ ﻣﻰﻧﻮﺷﱴ ﻭ ﮔﺮﻧﻪ ﺍﻫﻞ ﺑﺎﻃﻞ ﺍﺯ ﻛﺎﺭ‬
‫ﻗﺮﺁﻥ ﺑﻪ ﺷﻚ‪ ‬ﺩﺭ ﻣﻰﺷﺪﻧﺪ‪.‬‬
‫ﻂ ‪‬ﻣﺴ‪‬ﺘ‪‬ﻮﺭ‪ ‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﺪ‪‬ﻓﱠ ‪‬ﺘ ‪‬ﻴ ‪‬ﻦ‪ «...‬ﺍﻳﻦ ﻗﺮﺁﻥ ﻓﻘﻂ ﺧﻄﹼﻰ ﺍﺳﺖ ﻧﻮﺷﺘﻪ ﻣﻴﺎﻥ ﺩﻭ ﺟﻠﺪ ﻭ ﺩﺭ ﺧﻄﺒﻪ‪ ١٤٥‬ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﻡ ﺭﺍﺟﻊ‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٢٣‬ﻫﺴﺖ »ﻭ ﻫﺬﺍ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﺍِﻧ‪‬ﻤﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ ﱞ‬
‫ﺑﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ »ﻭ‪‬ﻻ ﻳ‪ ‬ﻌﺮِﻓﹸﻮ ﹶﻥ ﺍِﻟﹼﺎ ‪‬ﺧﻄﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺯ ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ« ﳕﻰﺷﻨﺎﺳﻨﺪ ﻣﮕﺮ ﺧﻂ ﻗﺮﺁﻥ ﻭ ﻧﻮﺷﱳ ﺁﻥ ﺭﺍ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺘﻨﺪ ﺧﻄﹼﻪ ﺑﻪ ﻣﻌﲎ ﺭﺍﻩ ﻭ ﺧﻂ ﻫﻨﺪﺳﻰ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﺩﺭ ﻣﻌﺎﱏ ﻧﻮﺷﱳ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻓﻘﻂ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﱳ ﻧﺪﺍﺷﺖ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺳﺎﻛﺖ ﺍﺳﺖ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ‬
‫ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﳓﻀﺮﺕﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﻣﻰﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻣﺜﻼ ﺑﻪ ﺍﺗﻔﺎﻕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﺁﻥ ﺑﺰﺭﮔﻮﺗﺮ ﺩﺭ ﺍﻭﺍﺧﺮ ﻋﻤﺮ ﺧﻮﺩ‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺩﻭﺍﺕ ﻭ ﺷﺎﻧﻪ ﮔﻮﺳﻔﻨﺪ ﺑﻴﺎﻭﺭﻳﺪ ﭼﻴﺰﻯ ﺑﺮﺍﻯ ﴰﺎ ﺑﻨﻮﻳﺴﻴﻢ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺍﺧﺘﻼﻑ ﻧﻜﻨﻴﺪ‪.‬‬
‫ﳕﻰﺩﺍﱎ ﺩﺭ ﻛﺠﺎ ﺩﻳﺪﻩﺍﻡ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺳﻮﺭﻩ ﻗﺪﺭ ﻳﺎ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺎ ﺍﻧﮕﺸﺖ ﺧﻮﺩ ﺩﺭ ﺯﻣﲔ ﻧﻮﺷﺖ ﺑﻪ ﺍﺑﺎﺑﻜﺮ ﻭ ﻋﻤﺮ ﻓﺮﻣﻮﺩ ﲞﻮﺍﻧﻴﺪ‪ .‬ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻓﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺳﻠﺐ ﻗﺪﺭﺕ ﳕﻰﻛﻨﺪ ﻓﻘﻂ ﻣﻰﮔﻮﻳﺪ‪ :‬ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺍﻳﻦ ﺩﻭ ﻛﺎﺭ ﳕﻰﻛﺮﺩﻯ‪.‬‬
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‫ﺧﻄﻒ = ﺭﺑﻮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻄﻒ ﻭ ﺍﺧﺘﻄﺎﻑ ﺑﻪ ﺳﺮﻋﺖ ﺍﺧﺬ ﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺧﻄﻔﻪ ﺧﻄﻔ ﹰﺎ‪:‬ﺍﺳﺘﻠﺒﻪ ﺑﺴﺮﻋﺔ«‪.‬‬
‫]ﺑﻘﺮﻩ‪ [٢٠:‬ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺑﺮﻕ ﭼﺸﻤﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺑﺎﻳﺪ‪ .‬ﭼﻮﻥ ﺑﺮﻕ ﺯﺩﻥ ﺑﻪ ﺳﺮﻋﺖ ﺍﳒﺎﻡ ﻣﻰﮔﲑﺩ ﻟﺬﺍ »ﳜﻄﻒ« ﺁﻣﺪﻩ ﺍﺳﺖ ﮔﻮﺋﻰ ﺑﺮﻕ‪ ،‬ﭼﺸﻢ ﺭﺍ ﻣﻰﺭﺑﺎﻳﺪ‪] .‬ﻗـﺼﺺ‪[٥٧:‬‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﺍﺯ ﻫﺪﺍﻳﺖ ﭘﲑﻭﻯ ﺑﻜﻨﻴﻢ ﺍﺯ ﺷﻬﺮ ﺧﻮﻳﺶ ﺭﺑﻮﺩﻩ ﻣﻰﺷﻮﱘ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﺍﺳﺎﺭﺕ ﻣﺎ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﻧﺪ‪.‬‬
‫* ]ﻋﻨﻜﺒﻮﺕ‪ [٦٧:‬ﻋﺎﺩﺕ ﻋﺮﺏ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﺩﺯﺩﻯ ﺑﻮﺩ ﻭﱃ ﺍﻫﻞ ﻣﻜﹼﻪ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻛﻌﺒﻪ ﺍﺯ ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻳﻬﺎ ﺩﺭ ﺍﻣﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻏﺎﺭﺗﮕﺮﺍﻥ ﺍﻃﺮﺍﻑ ﺣﺮﻡ ﺭﺍ ﻏﺎﺭﺕ ﻣﻰﻛﺮﺩﻧﺪ ﻭﱃ ﺑﻪ‬
‫ﺣﺮﻡ ﺟﺴﺎﺭﺕ ﺭﻭﺍ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﻣﻘﺎﻡ ﺗﺬﻛﹼﺮ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻳﺎ ﻧﺪﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻣﺎ ﺣﺮﻡ ﺭﺍ ﳏﻞﹼ ﺍﻣﻦ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﺍﻃﺮﺍﻑ ﺍﻫﻞ ﻣﻜﹼﻪ ﺑﻮﺳﻴﻠﻪ ﻏﺎﺭﺗﮕﺮﺍﻥ‬
‫ﺭﺑﻮﺩﻩ ﻣﻰﺷﻮﻧﺪ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﺑﺘﺎﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺑﻪ ﻧﻌﻤﺖ ﺁﻭﺭﺩﻩ ﻭ ﺑﻪ ﻧﻌﻤﺖ ﺧﺪﺍ ﻛﻔﺮ ﻣﻰﻭﺭﺯﻧﺪ؟!‪.‬‬
‫* ]ﺻﺎﻓﺎﺕ‪» [١٠:‬ﺧﻄﻔﺔ« ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺭﺑﻮﺩﻥ ﻳﻌﲎ ﻣﮕﺮ ﺁﻥ ﻛﺲ ﻛﻪ ﺑﺮﺑﺎﻳﺪ ﺭﺑﻮﺩﻥ ﻣﻌﻬﻮﺩ ﭘﺲ ﺷﻬﺎﺏ ﻧﺎﻓﺬﻯ ﺍﺯ ﭘﻰ ﺍﻭ ﺷﻮﺩ‪ .‬ﺑﻴﻀﺎﻭﻯ ﻣﻰﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﻣﺮﺍﺩ ﺍﺯ ﺧﻄﻔﻪ‬
‫ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﺍﺯ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﭺ‬
‫‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﺗﺎﺀ »ﺧﻄﻔﺔ« ﺑﺮﺍﻯ ﻗﻠﹼﺖ ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻥ ﺑﺮﺍﻯ ﻋﻬﺪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺑﺎﻳﺪ ﻭﺧﺘﺼﺮ ﺍﺯ ﻣﻼﺀ ﺍﻋﻠﻰ ﺭﺍ‪...‬‬
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‫ﺧﻄﻮ = ﺧﻄﻮﻩ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺩﻭ ﭘﺎ ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﺍﺳﺖ ‪.‬‬
‫ﻭ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻳﻜﺪﻓﻌﻪ ﮔﺎﻡ ﺑﺮﺩﺍﺷﱳ ﺍﺳﺖ )ﳎﻤﻊ ‪ -‬ﻣﻔﺮﺩﺍﺕ ‪ -‬ﻗﺎﻣﻮﺱ(ﻭ ﲨﻊ ﺁﻥ ﺩﺭ ﺍﻭ‪‬ﱃ ﺧﻄﻮﺍﺕ )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ( ﻭ ﺩﺭ ﺩﻭ‪‬ﻣﻰ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﺑﺮ ﻭﺯﻥ ﺿﺮﺑﺎﺕ ﺍﺳـﺖ‬
‫)ﻗﺎﻣﻮﺱ(‪.‬‬
‫]ﺑﻘﺮﻩ‪ [١٦٨:‬ﺗﺎﺑﻊ ﺷﺪﻥ ﺑﻪ ﺧﻄﻮﺍﺕ ﺷﻴﻄﺎﻥ ﭘﲑﻭﻯ ﺍﺯ ﺍﻭ ﻭ ﭘﺎ ﮔﺬﺍﺷﱳ ﺩﺭ ﺟﺎﻯ ﭘﺎﻯ ﺍﻭ ﺍﺳﺖ ﻭ ﺑﺎﻻﺧﺮﻩ ﻣﺮﺍﺩ‪ ،‬ﺗﺒﻌﻴﺖ ﺍﺯ ﻭﺳﺎﻭﺱ ﻭ ﺩﻏﺪﻩﻫﺎﻯ ﺍﻭ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺑﻠﻘﺮ ﻭ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻣﺮﻭﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﲨﻠﻪ ﺧﻄﻮﺍﺕ ﺷﻴﻄﺎﻥ ﻗﺴﻢ ﺑﻪ ﻃﻼﻕ‪ ،‬ﻧﺬﺭ ﺩﺭ ﻣﻌﺎﺻﻰ‪ ،‬ﻭ ﻫﺮ ﺳﻮﮔﻨﺪ ﺑﻪ ﻏﲑ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﺗﺒﻌﻴ‪‬ﺖ ﻭﺍﻗﻌﻰ ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺗﺎﺑﻊ ﭘﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺟﺎﻯ ﭘﺎﻯ ﻣﺘﺒﻮﻉ ﺑﮕﺬﺍﺭﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻭ ﺭﺍﻩ ﺭﻭﺩ‪ ،‬ﻫﺮ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﻰ ﺗﺎﺑﻊ ﻭﺳﺎﻭﺱ ﺷﻴﻄﺎﻥ ﺑﺎﺷﺪ ﭘﺎ ﺩﺭ ﺟﺎﻯ ﭘﺎﻯ ﺍﻭ‬
‫ﮔﺬﺍﺷﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ ﺑﺪ ﲞﺖ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﺻﻮﺭﺕ ﲨﻊ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺑﻘﺮﻩ‪١٦٨:‬ﻭ‪ - ٢٠٨‬ﺍﻧﻌﺎﻡ‪ ،١٥٢:‬ﻧﻮﺭ‪ ٢١:‬ﻭ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺩﻣﻰ ﺩﺭ ﻣﺴﲑ ﺯﻧﺪﮔﻰ ﺗﺎﺑﻊ ﻫﻮﻯ ﻭ ﺗﺴﻮﻳﻼﺕ ﺷﻴﻄﺎﱏ ﻧﺸﺪﻩ ﻭ ﺍﺯ‬
‫ﺭﺍﻩ ﻭ ﻣﻨﻄﻖ ﺻﺤﻴﺢ ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﭘﻴﻐﻤﱪﺍﻥ ﭘﺎﻙ ﻋﺮﺿﻪ ﺷﺪﻩ ﭘﲑﻭﻯ ﳕﺎﻳﺪ‪.‬‬
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 ‫ﺧﻔﺖ = )ﻣﺜﻞ ﻓﻠﺲ( ﺁﻫﺴﺘﻪ ﺳﺨﻦ ﮔﻔﱳ ﺧﻔﻮﺕ ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺳﺎﻛﺖ ﻭ ﺁﺭﺍﻡ ﺷﺪﻥ ﺍﺳﺖ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ »ﺧﻔﺖ ﺍﻟﺮﺟﻞ ﺑﺼﻮﺗﻪ« ﻳﻌﲎ ﺻﺪﺍﻳﺶ ﺭﺍ ﺑﻠﻨﺪ ﻧﻜـﺮﺩ ﻭ‬
‫»ﺧﺎﻓﺖ ﺑﻘﺮﺍﺋﺘﻪ ﳐﺎﻓﺔ« ﻗﺮﺍﺋﺖ ﺭﺍ ﺑﺎ ﺁﻭﺍﺯ ﺑﻠﻨﺪ ﳔﻮﺍﻧﺪ‪] .‬ﺍﺳﺮﺍﺀ‪ [١١٠:‬ﳕﺎﺯﺕ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺑﺎ ﺻﺪﺍﻯ ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﳐﻮﺍﻥ ﻭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺭﺍﻫﻰ ﺑﺮ ﮔﺰﻳﻦ‪.‬‬
‫ﺗﻔﺼﻴﻞ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻬﺮ« ﻓﺮﻳﺎﺩ ﻭ ﻣﺮﺍﺩ ﺍﺯ »ﲣﺎﻓﺖ« ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺧﻮﺍﻥ ﻧﻴﺰ ﻧﺸﻨﻮﺩ‪.‬‬
‫* ]ﻃﻪ‪ [١٠٣:‬ﻣﻴﺎﻥ ﺧﻮﻳﺶ ﺁﻫﺴﺘﻪ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﻛﻪ ﺗﻮﻗﻒ ﻧﻜﺮﺩﻳﺪ ﻣﮕﺮ ﺩﻩ ﺭﻭﺯ‪] .‬ﻗﻠﻢ‪ [٢٣:‬ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺁﺭﺍﻣﻰ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻣﺮﻭﺯ ﻓﻘﲑﻯ ﺩﺭ ﺁﻥ ﺑﺎﻍ ﭘﻴﺶ ﴰﺎ‬
‫ﻧﻴﺎﻳﺪ‪.‬‬
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‫ﺧﻔﺾ = ﻓﺮﻭﺩ ﺁﻭﺭﺩﻥ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻔﺾ ﺿﺪ‪ ‬ﺭﻓﻊ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺭﺍﺣﱴ ﻭ ﺳﲑ ﺁﺭﺍﻡ ﻣﻰﺑﺎﺷﺪ‪] .‬ﺍﺳﺮﺍﺀ‪ [٢٤:‬ﺑﺮﺍﻯ ﺁﻥ ﺩﻭ ﺑﺎﻝ ﺗﻮﺍﺿﻊ ﺭﺍ ﻓﺮﻭﺩ ﺁﻭﺭ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ‬
‫ﺗﻮﺍﺿﻊ ﺭﺍ ﻓﺮﻭﺩ ﺁﻭﺭ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻨﺎﺡ« ﻣﻔﺼﻼ ﺻﺤﺒﺖ ﺷﺪ‪.‬‬
‫]ﺣﺠﺮ‪ [٨٨:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻔﺾ ﺟﻨﺎﺡ ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﲎ ﻭ ﻣﻬﺮﺑﺎﱏ ﺑﺎ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺪﺍﻥ ﻣﺄﻣﻮﺭ ﺑﻮﺩ‪.‬‬
‫]ﻭﺍﻗﻌﺔ‪ [٣:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﺻﻒ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻳﻌﲎ ﻓﺮﻭﺩ ﺁﻭﺭﻧﺪﻩ ﻭ ﺑﺎﻻ ﺑﺮﻧﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﻴﺎﻣﺖ ﻣﺮﺩﻣﻰ ﺭﺍ ﻓﺮﻭﺩ ﻣﻰﺁﻭﺭﺩ ﻭ ﻣﺮﺩﻣﻰ ﺭﺍ ﺑﺎﻻ ﻣﻰﺑﺮﺩ‪ .‬ﻭ ﺍﺯ ﺣﺴﻦ ﻣﻔﺴ‪‬ﺮ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ‪:‬‬
‫ﻗﻮﻣﻰ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ‪‬ﺸﺖ ﺑﺎﻻ ﻛﻨﺪ‪ .‬ﻃﱪﺳﻰ ﻣﻰﮔﻮﻳﺪ ﺟﺎﻣﻊ ﺍﻳﻦ ﺩﻭ ﻗﻮﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻗﻴﺎﻣﺖ ﻣﺮﺩﻣﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻋﺰﻳﺰ ﻭ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﺑﻮﺩﻧﺪ ﭘﺎﺋﲔ‬
‫ﻣﻰﺑﺮﺩ ﻭ ﺑﺎ ﺑﺮﺩﻥ ﺑﻪ ﺁﺗﺶ ﺫﻟﻴﻞ ﻣﻰﮔﺮﺩﺍﻧﺪ ﻭ ﻣﺮﺩﻡ ﺩﻳﮕﺮ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺫﻟﻴﻞ ﺑﻮﺩﻧﺪ ﺑﺎ ﻭﺭﻭﺩ ﺑﻪ ‪‬ﺸﺖ ﻋﺰﻳﺰ ﻭ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﻣﻰﳕﺎﻳﺪ‪.‬‬
‫ﺖ ﻫ‪‬ﺒﺎ ًﺀ ‪‬ﻣ‪‬ﻨ‪‬ﺒﺜﹼﹰﺎ« ﻭ ﺁﻥ ﭼﻨﺎﻧﻜﻪ‬
‫ﺖ ﺍ ﹾﻟﺠِﺒﺎ ﹸﻝ ‪‬ﺑﺴ‪‬ﹰﺎ ﻓﹶﻜﺎ‪‬ﻧ ‪‬‬
‫ﺽ ‪‬ﺭﺟ‪‬ﹰﺎ ‪‬ﻭ ‪‬ﺑﺴ‪ِ ‬‬
‫ﺖ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ‪‬‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻗﻴﺎﻣﺖ ﺯﻳﺮ ﻭ ﺭﻭ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎ ﺑﻌﺪ ﺁﻥ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ »ﺍِﺫﺍ ‪‬ﺭﺟ‪ِ ‬‬
‫ﻣﻰﺑﻴﻨﻴﺪ ﺍﺯ ﺩﺭ ﻫﻢ ﺭﳜﱳ ﻭ ﺯﻳﺮ ﻭ ﺭﻭ ﺷﺪﻥ ﺣﻜﺎﻳﺖ ﺩﺍﺭﺩ‪.‬‬
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‫ﺧﻔﻒ = ﺧﻒ‪) ‬ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭ ﺧﻔﹼﺖ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﻓﺘﺢ ﺁﻥ( ﺑﻪ ﻣﻌﲎ ﺳﺒﻜﻰ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻔﻴﻒ ﺩﺭ ﻣﻘﺎﺑﻞ ﺛﻘﻴﻞ ﺍﺳﺖ‪ .‬ﲣﻔﻴﻒ ﺑﻪ ﻣﻌﲎ ﻳﺒﻚ ﻛﺮﺩﻥ ﺍﺳﺖ‬
‫»ﺧﻔﹼﻔﻪ‪ :‬ﺿﺪ‪ ‬ﺛﻘﻠﻪ« ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٧٨:‬ﺁﻥ ﲣﻔﻴﻒ ﻭ ﻣﺮﲪﱴ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎﺳﺖ‪ .‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٨٦:‬‬
‫ﺧﻔﺎﻑ ﺩﺭ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ [٤١:‬ﲨﻊ ﺧﻔﻴﻒ ﭼﻨﺎﻧﻜﻪ ﺛﻘﺎﻝ ﲨﻊ ﺛﻘﻴﻞ ﺍﺳﺖ ﻳﻌﲎ ﺳﺒﻜﺒﺎﺭﺍﻥ ﻭ ﺳﻨﮕﻴﻨﺒﺎﺭﺍﻥ ﺑﻪ ﺟﻨﮓ ﺑﲑﻭﻥ ﺭﻭﻳﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎ ﺍﻣﻮﺍﻝ ﻭ ﺟﺎ‪‬ﺎ ﺟﻬﺎﺩ ﻛﻨﻴﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ‬
‫ﺛﻘﻴﻞ ﺑﻮﺩﻥ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﺍﺯ ﺑﲑﻭﻥ ﺭﻓﱳ ﺍﺳﺖ ﺍﻣﺜﺎﻝ ﺍﻭﻻﺩ‪ ،‬ﻧﺒﻮﺩﻥ ﺯﺍﺩ ﻭ ﺭﺍﺣﻠﻪ‪ ،‬ﻛﺜﺮﺕ ﻣﺸﻐﻠﻪ ﻭ ﻏﲑﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺳﺒﻚ ﺑﻮﺩﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﺍﺳﺖ‪.‬‬
‫* ]ﺯﺧﺮﻑ‪ [٥٤:‬ﻣﻌﲎ ﲢﺖ ﺍﻟﻠﻔﻈﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﻮﻡ ﺧﻮﻳﺶ ﻃﻠﺐ ﺳﺒﻜﻰ ﻛﺮﺩ ﻛﻪ ﺑﺮ ﺭﻭﻯ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ ﻭ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺁﻳﺎﺕ ﻣﺎ ﻗﺒﻞ ﻛﻪ ﻓﺮﻋﻮﻥ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺖ‪ :‬ﺁﻳﺎ‬
‫ﺣﻜﻮﻣﺖ ﻣﺼﺮ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺍﻳﻦ ‪‬ﺮﻫﺎ ﺩﺭ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻥ ﻛﺎﺥ ﻣﻦ ﺟﺎﺭﻯ ﻧﻴﺴﺖ؟ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ‪ :‬ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺳﺒﻜﺒﺎﺭﻯ ﺩﺭ ﺍﻃﻠﻌﺖ ﻭﺍﺩﺍﺭ ﻛﺮﺩ‬
‫ﭘﺲ ﺍﺯ ﻭﻯ ﺍﻃﺎﻋﺖ ﳕﻮﺩﻧﺪ‪.‬‬
‫* ]ﳓﻞ‪ [٨٠:‬ﺁ‪‬ﺎ ﺭﺍ ﺳﺒﻚ ﻣﻰﴰﺎﺭﻳﺪ ﺩﺭ ﺭﻭﺯ ﻛﻮﭺ ﻭ ﺩﺭ ﺭﻭﺯ ﺍﻗﺎﻣﺖ‪] .‬ﺭﻭﻡ‪ [٦٠:‬ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﻧﺪﺍﺭﻧﺪ ﺗﻮ ﺭﺍ ﺑﻪ ﺳﺒﻜﺴﺮﻯ ﻭﺍ ﻧﺪﺍﺭﺩ ﺍﺳﺘﺨﻔﺎﻑ ﺩﺭ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻭ ﺳﻮ‪‬ﻡ ﺩﺭ ﻣﻘﺎﻡ ﺫﻡ‬
‫ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺳﺒﻜﺴﺮﻯ ﻭ ﻋﺪﻡ ﺗﺼﻤﻴﻢ ﻭ ﰉ ﺍﺭﺍﺩﮔﻰ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪] ،[٩:‬ﻣﺆﻣﻨﻮﻥ‪ [١٠٣:‬ﻭ ﻗﺎﺭﻋﻪ ‪ ٨‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺒﻚ ﺑﻮﺩﻥ ﻣﻴﺰﺍ‪‬ﺎﺳﺖ‪ ،‬ﺩﺭ »ﻭﺯﻥ« ﺧﻮﺍﻫﺪ ﺁﻣﺪﻛﻪ ﻇﺎﻫﺮﹰﺍ ﻭﺯﻥ ﻓﻘﻂ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺑﻠﻜﻪ ﺳﺒﺐ‬
‫ﺳﺒﻜﻰ ﺣﺴﻨﺎﺕ ﺳﺒﻜﻰ ﺣﺴﻨﺎﺕ ﺍﻧﺪ‪.‬‬
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‫ﺧﻔﻰ = ﺧﻔﺎﺀ‪ :‬ﭘﻨﻬﺎﱏ‪ .‬ﺎﱏ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٥:‬ﭼﻴﺰﻯ ﺩﺭ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ ﺑﺮ ﺧﺪﺍ ‪‬ﺎﻥ ﻭ ﭘﻮﺷﻴﺪﻩ ﳕﻰﻣﺎﻧﺪ ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻓﻌﻞ ﺍﻳﻦ ﻣﺎﺩ‪‬ﻩ ﺍﺯ ﺑﺎﺏ ﺿﺮﺏ ﻳﻀﺮﺏ ﻣﺘﻌﺪﻯ ﻭ ﺑﻪ ﻣﻌﲎ ﻇﺎﻫﺮ ﻛﺮﺩﻥ ﻭ ﭘﻨﻬﺎﻥ ﳕﻮﺩﻥ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺍﺯ ﺍﺿﺪﺍﺩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻭ‬
‫ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ ﻻﺯﻡ ﻭ ﺑﻪ ﻣﻌﲎ ﻻﺯﻡ ﻭ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﱏ ﺑﻪ ﻛﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻭﱃ ﺛﻼﺛﻰﻫﺎﻯ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ ﻭ ﺑﻪ ﻣﻌﻨﺎﻯ ﭘﻨﻬﺎﻥ ﻭ ﭘﻮﺷﻴﺪﮔﻰ ﺁﻣﺪﻩ ﺍﺳﺖ‬
‫‪.‬‬
‫ﺍﺧﻔﺎﺀ‪ :‬ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﻣﻘﺎﺑﻞ ﺍﻋﻼﻥ ﻭ ﺍﺑﺪﺍﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﳑﺘﺤﻨﻪ‪ [١:‬ﻭ ﳓﻮ ]ﺑﻘﺮﻩ‪.[٢٨٤:‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﺧﻔﺎﺀ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﺯﺍﻟﻪ ﺧﻔﺎﺀ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻌﲎ ﺁﻳﻪ ]ﻃﻪ‪ [١٥:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﭘﺮﺩﻩ ﺁﻥ ﺭﺍ ﺯﺍﻳﻞ ﻛﻨﻢ ﻭ ﺁﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﳕﺎﱘ ﺍﻳﻦ ﻗﻮﻝ ﺩﺭ ﳎﻤﻊ ﺍﺯ‬
‫ﺍﺑﻮﻋﺒﻴﺪﻩ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﻭﱃ ﻗﺎﻣﻮﺱ ﻭ ‪‬ﺎﻳﻪ ﻭ ﻣﻔﺮﺩﺍﺕ ﺍﺧﻔﺎﺀ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﻥ ﺩﺍﺷﱳ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻌﻴﺪ ﺑﻪ ﻧﻈﺮ‬
‫ﻣﻰﺭﺳﺪ ﻛﻪ ﺁﻳﻪ ﻓﻮﻕ ﺑﺮ ﺧﻼﻑ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺑﻪ ﻣﻌﲎ ﺍﻇﻬﺎﺭ ﺑﺎﺷﺪ‪ .‬ﮔﺮﭼﻪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺧﻔﺎﺀ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﻇﻬﺎﺭ ﻭ ﭘﻮﺷﻴﺪﻥ ﻫﺮ ﺩﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﺳﺘﺨﻔﺎﺀ‪ :‬ﻃﻠﺐ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﻧﺴﺎﺀ‪ [١٠٨:‬ﻳﻌﲎ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﳐﻔﻰ ﻛﻨﻨﺪ ﻭﱃ ﳕﻰﺧﻮﺍﻫﻨﺪ ﺍﺯ ﺧﺪﺍ ﭘﻨﻬﺎﻥ ﺩﺍﺭﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺑﺎ ﺁ‪‬ﺎﺳﺖ‪.‬‬
‫* ]ﻫﻮﺩ‪ [٥:‬ﺑﺪﺍﻥ ﺁ‪‬ﺎ ﺳﻴﻨﻪ ﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﻨﺪ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﳐﻔﻰ ﺑﺪﺍﺭﻧﺪ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺛﲎ« ﮔﺬﺷﺖ ]ﺭﻋﺪ‪ [١٠:‬ﻳﻌﲎ ﺁﻧﻜﻪ ﺩﺭ ﺷﺐ ﺧﻮﺩ ﺭﺍ‬
‫ﭘﻨﻬﺎﻥ ﻣﻰﻛﻨﺪ ﻳﺎ ﺩﺭ ﺭﻭﺯ ﺁﺷﻜﺎﺭﺍ ﺭﺍﻩ ﺭﻭﻧﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺧﺎﻓﻴﻪ‪ :‬ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﻴﺪﻩ ﻭ ﺷﻰﺀ ﭘﻨﻬﺎﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺣﺎﻗﺔ‪ [١٨:‬ﺁﻥ ﺭﻭﺯ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻳﺪ ﻭ ﻫﻴﭻ ‪‬ﺎﱏ ﻛﻪ ﺍﺯ ﴰﺎﺳﺖ‪ ،‬ﭘﻨﻬﺎﻥ ﳕﻰﻣﺎﻧﺪ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﺍﺳﻢ ﻓﺎﻋﻞ‬
‫ﺍﺳﺖ‪.‬‬
‫* ﺧﻔﻴﻪ‪ :‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭘﻨﻬﺎﱏ‪] .‬ﺍﻋﺮﺍﻑ‪ [٥٥:‬ﻳﻌﲎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﲞﻮﺍﻧﻴﺪ ﺑﺎ ﺗﻀﺮ‪‬ﻉ ﻭ ﭘﻨﻬﺎﱏ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﻀﺮ‪‬ﻉ‪ ،‬ﺁﺷﻜﺎﺭﺍ ﺑﻮﺩﻥ‬
‫ﻣﻨﺎﺳﺐ ﻋﺒﻮﺩﻳﺖ ﻧﻴﺴﺖ ﻟﺬﺍ ﺑﻪ ﺟﺎﻯ ﺁﻥ‪ ،‬ﺗﻀﺮﻉ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺧﻮﺍﻧﺪﻥ ﺧﺪﺍ ﺁﺷﻜﺎﺭﺍ ﻭ ﺑﺎ ﺻﺪﺍ ﺍﺷﻜﺎﻝ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﺍﻭﻟﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ ،‬ﻓﻘﻂ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﻓﺮﻳﺎﺩ ﻣﻨﻬﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ‬
‫ﻣﻀﻤﻮﻥ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [٢٠٥:‬ﺍﺳﺖ ﻭ ﺩﺭ »ﺟﻬﺮ« ﮔﺬﺷﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻓﺮﻳﺎﺩ ﺍﺳﺖ‪.‬‬
‫* ]ﻃﻪ‪ [٧:‬ﺍﮔﺮ ﺳﺨﻦ ﺁﺷﻜﺎﺭ ﮔﻮﺋﻰ ﺍﻭ ‪‬ﺎﻥ ﻭ ‪‬ﺎﻧﺘﺮ ﺭﺍ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫ﺟﻬﺮ ﺑﻪ ﻗﻮﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﰱ ﺍﻟﻀﻤﲑ ﺭﺍ ﺁﺷﻜﺎﺭ ﻛﲎ ﻭ ﺳﺮ‪ ‬ﳘﺎﻥ ﺣﺪﻳﺚ ﻣﻜﻨﻮﻡ ﺩﺭ ﻧﻔﺲ ﺍﺳﺖ ﻭ ﺍﺧﻔﻰ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﻭ ﳐﻔﻰﺗﺮ ﺍﺯ ﺳﺮ‪ ‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﺮﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﳐﻔﻰ ﺑﺎﺷﺪ ﻳﻌﲎ ﺧﺪﺍ‪ ،‬ﺳﺨﻦ ﺁﺷﻜﺎﺭ ﻭ ﺳﺮ‪ ‬ﺎﻥ ﻭ ﺳﺮ‪‬ﻳﻜﻪ ﺣﺘ‪‬ﻰ ﺑﺮ ﺧﻮﺩ ﺷﺨﺺ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻣﻴﺪﺍﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺻﺎﺩﻗﲔ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺳﺮ‪ ‬ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻝ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻩﺍﻯ ﻭ ﺍﺧﻔﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺎﻃﺮﺍﺕ ﺭﺳﻴﺪﻩ ﺳﭙﺲ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩﺍﻯ‪.‬ﻗﻮﻝ ﺍﳌﻴﺰﺍﻥ ﻧﺰﺩﻳﻚ ﺑﻪ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮﻯ‬
‫ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﭼﻨﺪﺍﻥ ﻣﻔﻴﺪ ﻧﻴﺴﺘﻨﺪ‪.‬‬
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‫ﺧﻠﺪ = )ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ( ﳘﻴﺸﻪ ﺑﻮﺩﻥ‪ .‬ﻣﻜﺚ ﻃﻮﻳﻞ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺧﻠﻮﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﻠﻮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻰ ﺀ ﺍﺯ ﻋﺮﻭﺽ ﻓﺴﺎﺩ ﺑﻪ ﺩﻭﺭ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻳﻚ ﺣﺎﻟﺖ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﻧﻴﺰ‬
‫ﻫﺮ ﺁﻧﭽﻪ ﺗﻐﻴﲑ ﻭ ﻓﻴﺎﺩ ﺩﻳﺮ ﻋﺎﺭﺿﺶ ﺷﻮﺩ ﻋﺮﺏ ﺁﻥ ﺭﺍ ﺑﺎ ﺧﻠﻮﺩ ﺗﻮﺻﻴﻒ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﺳﻨﮕﻬﺎﺋﻰ ﻛﻪ ﺩﻳﻚ ﺭﺍ ﺭﻭﻯ ﺁﻥ ﻣﻰﮔﺬﺍﺭﻧﺪ ﺧﻮﺍﻟﺪ ﮔﻮﻳﻨﺪ ﻧﻪ ﺑﺮﺍﻯ ﳘﻴﺸﻪ ﺑﻮﺩﻥ ﺑﻠﻜﻪ ﺑﺮﺍﻯ‬
‫ﻣﻜﺚ ﻃﻮﻳﻞ ﻭ ﺯﻳﺎﺩ ﭘﺎﻳﺪﺍﺭ ﺑﻮﺩﻥ‪ .‬ﻣﻌﲎ ﺩﻭ‪‬ﻡ ﺭﺍ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻋﻴﻨﹰﺎ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﻟﺒﻘﺎ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﺑﻪ ﺁﻧﻜﻪ ﺑﺎ ﻛﺜﺮﺕ ﺳﻦ‪ ‬ﺟﻮﺍﻥ ﻣﺎﻧﺪﻩ ﮔﻮﻳﻨﺪ‪» :‬ﺧﻠﺪ ﺧﻠﻮﺩﹰﺍ«‪.‬‬
‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٥‬ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩ‪» :‬ﺍﳋﻠﻮﺩ ﻫﻮﺍﻟﺪﻭﺍﻡ‪ «...‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ :‬ﺧﻠﺪ ﻭ ﺧﻠﻮﺩ ﺑﻪ ﻣﻌﲎ ﺩﻭﺍﻡ ﻭ ﺑﻘﺎ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺟﻮﺍﻥ ﻣﺎﻧﺪﻥ ﻭ ﺳﻨﮕﻬﺎﻯ ﺩﻳﻚ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‬
‫ﺧﻠﻮﺩ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﺑﻪ ﻗﺪﻡ ﺑﻪ ﻗﺪﻡ ﺩﺭ ﭘﻰ ﻗﺎﻣﻮﺱ ﺍﺳﺖ ‪.‬‬
‫ﻛﺸ‪‬ﺎﻑ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٥‬ﺑﻘﺮﻩ ﮔﻔﺘﻪ‪» :‬ﺍﳋﻠﺪ‪ :‬ﺍﻟﺜﺒﺎﺕ ﺍﻟﺪﺍﺋﻢ ﻭ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻼﺯﻡ ﺍﻟﺬﻯ ﻻ ﻳﻨﻘﻄﻊ« ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻋﲔ ﻋﺒﺎﺭﺕ ﻛﺸ‪‬ﺎﻑ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﺟﻮﺩ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺁﻳﺎﺕ ]ﻫﻮﺩ‪١٠٧:‬ﻭ‪] ،[١٠٨‬ﺍﻧﻌﺎﻡ‪ [١٢٨:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﻠﻮﺩ ﺑﻪ ﻣﻌﲎ ﺩﻭﺍﻡ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺍﺳﺘﺜﻨﺎ ﺟﺎ ﻧﺪﺍﺷﺖ‪.‬‬
‫ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ]ﻧﺴﺎﺀ‪٥٧:‬ﻭ‪١٢٢‬ﻭ‪ [١٦٩‬ﻣﺎﺋﺪﻩ‪ ١١٩:‬ﺩﺭ ﺻﻮﺭﺗﻰ ﻣﻔﻴﺪ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻛﻪ »ﺍﺑﺪﹰﺍ« ﺻﺮﻓﹰﺎ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺗﺄﻛﻴﺪ ﺍﺳـﺖ ﻧـﻪ‬
‫ﺗﺄﺳﻴﺲ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪ [٣٤:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺧﻠﺪ ﻋﻤﺮ ﺩﻧﻴﺎ ﺑﺎﺷﺪ ﻧﻪ ﳘﻴﺸﮕﻰ‪.‬‬
‫ﺧﻠﻮﺩ‪ :‬ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ]ﻕ‪.[٣٤:‬‬
‫ﻭﱃ ﺧﻠﺪ ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺷﺶ ﺑﺎﺭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪] ،[٥٢:‬ﻃﻪ‪] ،[١٢٠:‬ﻓﺼ‪‬ﻠﺖ‪ [٢٨:‬ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ‪.‬‬
‫»ﺧﻠﺪﺍﻟﻴﻪ ﻭ ﺍﺧﻠﺪ ﺍﻟﻴﻪ« ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻭ ﺭﻛﻮﻥ ﺍﺳﺖ ]ﺍﻋﺮﺍﻑ‪ [١٧٦:‬ﳎﻤﻊ ﺁﻥ ﺭﺍ ﭼﺴﺒﻴﺪﻥ ﺑﻪ ﺯﻣﲔ ﻓﺮﻣﻮﺩﻩ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺘﻴﻢ ﺍﻭ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﺁﻳﺎﺕ ﻭ ﺍﻻ ﻣﻰﻛﺮﺩﱘ‬
‫ﻟﻴﻜﻦ ﺍﻭ ﺑﻪ ﺯﻣﲔ ﭼﺴﺒﻴﺪ ﻭ ﺑﻪ ﺩﻧﻴﺎ ﻣﻴﻞ ﻛﺮﺩ ﻭ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ ﭘﲑﻭﻯ ﳕﻮﺩ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ [٩٣:‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺎﺗﻞ ﻣﺆﻣﻦ ﳐﻠﹼﺪ ﺩﺭ ﺁﺗﺶ ﺍﺳﺖ ﻭ ﻟﻮ ﺩﺍﺭﺍﻯ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﺁﻳﺎ ﻭﺍﻗﻌ ﹰﺎ ﻛﺴﻰ ﻛﻪ ﻣﺆﻣﲎ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﺑﻜﺸﺪ ﻭ ﺧﻮﺩﺵ ﻣﺆﻣﻦ ﻭ ﻣﻌﺘﻘﺪ‬
‫ﺑﻪ ﺧﺪﺍ ﺑﺎﺷﺪ ﺩﺭ ﻋﺬﺍﺏ ﳐﻠﹼﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳﺎ ﺑﺎﻻﺧﺮﻩ ﭘﺲ ﺍﺯ ﻣﻌﺬﹼﺏ ﺷﺪﻥ ﳒﺎﺕ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ؟‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺧﺼﻮﺹ ﻗﺎﺗﻞ ﻋﻤﺪﻯ ﻣﺆﻣﻦ ﺗﻐﻠﻴﻆ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﻪ ﺁﺗﺶ ﺟﺎﻭﻳﺪﺍﻥ ‪‬ﺪﻳﺪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺩﺍﻧﺴﺘﲎ ﻛﻪ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ [٤٨:‬ﻭ ﺁﻳﻪ ]ﺯﻣـﺮ‪[٥٣:‬‬
‫ﺻﻼﺣﻴ‪‬ﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﻗﻴﺪ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﻗﻊ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻳﻪ ﻭﻋﺪﻩ ﺁﺗﺶ ﺍﺑﺪﻯ ﺩﺍﺩﻩ ﻭﱃ ﺩﺭ ﺣﺘﻤﻴ‪‬ﺖ ﺻﺮﻳﺢ ﻧﻴﺴﺖ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻭﺳﻴﻠﻪ ﺗﻮﺑﻪ ﻭ ﻳﺎ ﺷﻔﺎﻋﺖ ﲞﺸﻮﺩﻩ ﺷﻮﺩ‪.‬‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻳ‪‬ﺸﺎ ُﺀ« ﺑﻌﺪ ﺍﺯ ﺁﻳﻪﻣﺎ ﳓﻦ ﻓﻴﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‪) .‬ﻳﻌﲎ‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻣﺎ ﺩ‪‬ﻭ ﹶﻥ ﺫِﻟ ‪‬‬
‫ﺩﺭ ﳎﻤﻊ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﺗﻔﻀﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﲨﻠﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻳﻪ »ِﺍﻥﱠ ﺍﻟﻠﹼ ‪‬ﻪ ﻻ ﻳ‪‬ﻐ‪‬ﻔِﺮﺍ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺁﻥ ﺑﺮﺍﻯ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹾﻞ‪ «...‬ﻗﻴﺪ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﺯ ﺍﺑﻮ ﳎﺪﺯ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺷﺮﻃﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻣﻨﻈﻮﺭ ﻛﺮﺩﻩ ﻳﻌﲎ ﺟﺰﺍﻯ ﻗﺎﺗﻞ ﻣﺆﻣﻦ ﺁﺗﺶ ﺍﺑﺪﻯ ﺍﺳﺖ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﳎﺎﺯﺍﺕ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﺍﺯ ﺍﺑﻮ ﺻﺎﱀ ﻧﻴﺰ ﻧﻘﻞ ﺷـﺪﻩ ﻭ‬
‫ﻋﻴ‪‬ﺎﺷﻰ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻣﺮﻓﻮﻋﹰﺎ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﳕﻮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺟﺰﺍﻯ ﺍﻭﺳﺖ ﺍﮔـﺮ‬
‫ﳎﺎﺯﺍﺕ ﻛﻨﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻗﺎﺗﻞ ﺍﮔﺮ ﺗﻮﺑﻪ ﻛﻨﺪ ﻭ ﻛﻔﹼﺎﺭﻩ ﺩﻫﺪ ﻭ ﺁﻥ ﺩﻭ ﻣﺎﻩ ﺭﻭﺯﻩ ﻭ ﺁﺯﺍﺩ ﻛﺮﺩﻥ ﻳﻚ ﺑﻨﺪﻩ ﻭ ﺍﻃﻌﺎﻡ ﺷﺼﺖ ﻓﻘﲑ )ﻛﻔﹼﺎﺭﻩ ﲨﻊ( ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭﻟﻴﺎﺀ ﻣﻘﺘﻮﻝ ﻗﺮﺍﺭ‬
‫ﺑﺪﻫﺪ ﻛﻪ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻜﺸﻨﺪ ﻭ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨﺪ ﻋﻔﻮ ﻛﻨﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﮔﻨﺎﻩ ﺍﻭ ﻗﺎﺑﻞ ﻏﻔﺮﺍﻥ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﺪﻭﻥ ﺗﻮﺑﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻋﺬﺍﺑﺶ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻭﱃ‬
‫ﺍﺣﺘﻤﺎﻝ ﻏﻔﺮﺍﻥ ﺧﺪﺍ ﺭﺍ ﳕﻰﺗﻮﺍﻥ ﺍﻧﻜﺎﺭ ﻛﺮﺩ ﻭ ﺷﺮﻃﻴﻜﻪ ﺩﺭ ﺑﺎﻻ ﻧﻘﻞ ﺷﺪ ﺑﻪ ﻗﻮ‪‬ﺕ ﺧﻮﺩ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪ .‬ﻭ ﺍﺯ ﺁﻳﻪ ‪ ٢٧٥‬ﺑﻘﺮﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻛﻞ ﺭﺑﺎ ﻭ ﻋﺪ‪‬ﻩ ﻋﺬﺍﺏ ﺍﺑﺪ ﺩﺍﺩﻩ‬
‫ﺷﺪﻩ‪ ،‬ﺭ‪.‬ﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻛﻞ ﺭﺑﺎ ﺑﺪﺍﻥ ﺻﻮﺭﺕ ﺗﻮﺃﻡ ﺑﺎ ﻛﻔﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺗﻮﺃﻡ ﺑﺎ ﻛﻔﺮ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻗﺎﺑﻞ ﺩﻗﹼﺖ‬
‫ﺁﻳﺎﺕ ﺯﻳﺮ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻮﺩ ﺍﻫﻞ ‪‬ﺸﺖ ﻭ ﺁﺗﺶ ﻛﺎﻣﻼ ﺟﺎﻯ ﺩﻗﹼﺖ ﻭ ﺗﺪﺑ‪‬ﺮ ﺍﺳﺖ ﻣﺎ ﺍﻭ‪‬ﻝ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﺳﭙﺲ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫‪] -١‬ﻫﻮﺩ‪.[١٠٧-١٠٥:‬‬
‫‪] -٢‬ﻫﻮﺩ‪.[١٠٨:‬‬
‫‪] -٣‬ﺍﻧﻌﺎﻡ‪.[١٢٨:‬‬
‫‪] -٤‬ﻧﺒﺎﺀ‪.[٢٣-٢١:‬‬
‫ﻚ‬
‫ﻚ« ﺁﻥ ﺭﺍ ﺍﺯ ﻗﻮ‪‬ﺕ ﻣﻴﺎﻧﺪﺍﺯﺩ ﻳﻌﲎ ﺁ‪‬ﺎ ﺩﺭ ﺁﺗﺶ ﳐﻠﹼﺪ ﻣﮕﺮ ﺩﺭ ﻭﻗﺘﻴﻜﻪ ﺧﺪﺍ ﺑﲑﻭﻥ ﺷﺪﻥ ﺭﺍ ﲞﻮﺍﻫﺪ ﻭ ﲨﻠﻪ »ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬
‫ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺩﺭ ﺧﻠﻮﺩ ﺍﻫﻞ ﺁﺗﺶ ﺻﺮﻳﺢ ﺍﺳﺖ ﻭﱃ »ﺍِﻟﹼﺎ ﻣﺎ ﺷﺎ َﺀ ‪‬ﺭﺑ‪ ‬‬
‫ﻓﹶﻌ‪‬ﺎﻝﹲ ﻟِﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﺀ ﻭﺍﻗﻊ ﺷﺪﱏ ﺍﺳﺖ )ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ( ﺑﺮ ﺧﻼﻑ ﺫﻳﻞ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻛﻪ ﭘﺲ ﺍﺯ ﺍﺳﺘﺜﻨﺎﺀ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻋ‪‬ﻄﺎ ًﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺠ‪‬ﺬﹸﻭﺫ« ﻳﻌﲎ ‪‬ﺸﺖ ﺁ‪‬ﺎ ﻋﻄﺎﺋﻰ‬
‫ﻏﲑ ﻗﺎﺑﻞ ﻗﻄﻊ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻓﻘﻂ ﺑﺮﺍﻯ ﺁﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻣﺴﻠﻮﺏ ﺍﻟﻘﺪﺭﺓ ﻧﻴﺴﺖ ﻭ ﺍﻫﻞ ‪‬ﺸﺖ ﮔﺮﭼﻪ ﳐﻠﹼﺪ ﺍﻧﺪ ﺍﻣ‪‬ﺎ ﺧﺪﺍ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻗﺎﺩﺭ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﲑﻭﻧﺸﺎﻥ ﻛﻨﺪ‪ .‬ﻭﱃ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻏﲑ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬
 ‫ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﻣﻄﻠﻖ ﻭ ﺷﺎﻣﻞ ﳘﻪ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ ﻭﱃ ﭘﺲ ﺍﺯ ﻭﻋﺪﻩ ﺧﻠﻮﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻳﻌﲎ ﺩﺭ ﺁﺗﺶ ﳐ ﻠﹼﺪ ﺁﻥ ﻭﻗﺖ ﺧﻄﺎﺏ ﺭﺍ ﻣﺘﻮﺟﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ )ﺹ( ﻛﺮﺩﻩ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﮕـﺮ‬
‫ﻭﻗﺘﻴﻜﻪ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﺧﺎﺭﺝ ﺷﻮﻧﺪ ﻭ ﺁﻣﺪﻥ ﺩﻭ ﺍﺳﻢ ﺣﻜﻴﻢ ﻭ ﻋﻠﻴﻢ ﻛﻪ ﺣﻜﺎﻳﺖ ﺍﺯ ﺣﻜﻤﺖ ﻭ ﺩﺍﻧﺎﺋﻰ ﺧﺪﺍ ﺩﺍﺭﻧﺪ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﻭﺍﻗﻊ ﺷﺪﱏ ﺍﺳﺖ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﮔﺮﭼﻪ ﺩﺭﺑﺎﺭﻩ ﻣﻄﻠﻖ ﻃﺎﻏﻴﺎﻥ ﺍﺳﺖ ﻭﱃ ﺁﻳﺎﺕ ﺫﻳﻞ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﻄﺎﻏﲔ« ﻛﻔﹼﺎﺭ ﻭ ﻣﻜﺬﺑﲔ ﺁﻳﺎﺕ ﺣﻖ ﻭ ﻣﻌﺎﺩﺍﻧﺪ ﻛﻪ ﺩﺭ ﺑﻴﺎﻥ ﻋﻠﹼﺖ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ِ» :‬ﺍﻧ‪ ‬ﻬ ‪‬ﻢ‬
‫ﻛﺎﻧﻮﺍ ﻻ ‪‬ﻳﺮ‪‬ﺟ‪‬ﻮ ﹶﻥ ﺣِﺴﺎﺑﹰﺎ ‪‬ﻭ ﻛﹶﺬﱠﺑ‪‬ﻮﺍ ﺑِﺂﻳﺎﺗِﻨﺎ ﻛﹶﺬﹼﺍﺑﹰﺎ«‪.‬‬
‫ﻭ »ﺍﺣﻘﺎﻑ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺣﻘﺐ« ﮔﺬﺷﺖ ﺑﻪ ﻣﻌﲎ ﻣﺪ‪‬ﺎﻯ ﺯﻳﺎﺩ ﻭ ﺯﻣﺎ‪‬ﺎﻯ ﻣﻔﺼ‪‬ﻞ ﺍﺳﺖ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻜﺬﺑﲔ ﻣﻌﺎﺩ ﻣﺪ‪‬ﺎﻯ ﺯﻳﺎﺩ ﻭ ﺳﺎﳍﺎﻯ ﻣﺘﻤﺎﺩﻯ ﺩﺭ ﺁﺗﺶ ﺧﻮﺍﻫﻨﺪ‬
‫ﺑﻮﺩ ﻧﻪ ﳘﻴﺸﻪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﭼﻬﺎﺭﻡ ﻭ ﺍﺯ ﺍﺳﺘﺜﻨﺎﻫﺎ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻮﺩ ﺍﻫﻞ ﻋﺬﺍﺏﺍﻧﺪ ﳘﻪ ﺑﺎ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻘﻴ‪‬ﺪ ﻣﻰﺷﻮﻧﺪ ﻭ ﺩﺭﺑـﺎﺭﻩ‬
‫ﺁ‪‬ﺎﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻫﻞ ﺁﺗﺶ ﳐ ﻠﹼﺪﺍﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﲞﻮﺍﻫﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﻫﺎ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﻯ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻗﻮﻯﺗﺮ ﺍﺯ ﳘﻪ ﺩﻭ ﻭﺟﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻭ‪‬ﻝ ﺁﻧﻜﻪ‪ :‬ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﻫﺎ ﺻﺮﻓﹰﺎ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ ﻳﻌﲎ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ ﻳﻌﲎ ﺍﻫﻞ ‪‬ﺸﺖ ﻭ ﺁﺗﺶ ﻫﺮ ﺩﻭ ﳐﻠﹼﺪﺍﻧﺪ ﻭﱃ ﺍﻳﻦ ﺧﻠﻮﺩ ﻃﻮﺭﻯ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﺁﻥ ﻣﺴﻠﻮﺏ ﺍﻟﻘﺪﺭﺓ ﺑﺎﺷﺪ ﺧﺪﺍ ﻫﺮ ﻭﻗﺖ ﺧﻮﺍﺳﺖ ﺧﺎﺭﺟﺸﺎﻥ ﻣﻰﻛﻨﺪ ﺍﻣ‪‬ﺎ ﳔﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﻚ ﻓﹶﻌ‪‬ﺎﻝﹲ ﻟِﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ« ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ ﲪﻞ ﺍﺳﺖ ﻭ ﻻ ﺍﻗﻞﹼ ﺁﻥ ﺭﺍ ﳔﺪﻭﺵ ﻣﻰﻛﻨﺪ ﻭﱃ ﲨﻠﻪ »ﻋ‪‬ﻄﺎ ًﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺠ‪‬ﺬﹸﻭ ٍﺫ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‬
‫ﻚ ﺣ‪‬ﻜﻴﻢ‪ ‬ﻋ‪‬ﻠﻴﻢ‪ِ - ‬ﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬
‫ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﲨﻠﻪ »ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬
‫ﻛﻪ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺍﺳﺖ ﻭ ﺻﺮﻳﺢ ﺁﻥ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﺍﻳﻦ ﻋﻄﺎ ﻗﻄﻊ ﺷﺪﱏ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﻭ‪‬ﻡ ﺁﻧﻜﻪ‪ :‬ﺁﻳﻪ ﺍﻭ‪‬ﻝ )ﻭ ﻗﻬﺮﹰﺍ ﺁﻳﻪ ﺳﻮ‪‬ﻡ( ﺩﺭﺑﺎﺭﻩ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺪ‪‬ﺗﻰ ﺍﺯ ﺁﺗﺶ ﺁﺯﺍﺩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﺍﺳﺘﺜﻨﺎ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﻭﺍﻗﻊ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺩﺭ‬
‫ﺣﺪﻭﺩ ‪ ١١‬ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺪ‪‬ﺗﻰ ﺧﻼﺹ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﲪﺮﺍﻥ ﻓﺮﻣﻮﺩ‪» :‬ﻫﺬﻩ ﰱ ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ« ﻭ ﻋﻤﺮ ﺑﻦ ﺍﺑﺎﻥ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﻋﺒﺪ ﺻﺎﱀ )ﻇﺎﻫﺮﹰﺍ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺷﻨﻴﺪﻡ ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ﺁﺗﺶ ﻣﻰﻓﺮﻣﻮﺩ »ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺑﺬﻧﻮ‪‬ﻢ ﻭ ﳜﺮﺟﻮﻥ ﺑﻌﻔﻮﺍﻟﻠﹼﻪ« ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺗﺎ ﺣﺪ‪‬ﻯ‬
‫ﺍﺯ ﺍﻭ‪‬ﱃ ﺍﻋﻢ‪ ‬ﺍﺳﺖ ‪.‬‬
‫ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﻳﺶ ﮔﻮﻳﺪ‪ :‬ﻣﻔﺴ‪‬ﺮﺍﻥ ﺩﺭﺑﺎﺭﻩ ﺍﺳﺘﺜﻨﺎﺀ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺍﻗﻮﺍﻝ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧﺪ ﺁﻧﮕﺎﻩ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺣﺴﻦ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺳﺘﺜﻨﺎ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ‬
‫ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺷﻔﺎﻋﺖ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﺍﺯ ﺁﺗﺶ ﺧﺎﺭﺝ ﻣﻰﺷﻮﻧﺪ ﻭ ﺣﺘ‪‬ﻰ ﻛﺴﻰ ﻛﻪ ﻓﻘﻂ ﺩﺭ ﺭﻭﺯﻯ ﺍﺯ ﺭﻭﺯﮔﺎﺭ ﻻﺍﻟﻪ ﺍﻟﹼﺎ ﺍﻟﻠﹼﻪ ﮔﻔﺘﻪ ﺩﺭ ﺁﺗﺶ ﳕﻰﻣﺎﻧﺪ ﻫﺮ ﭼﻨﺪ ﺍﺻﻼ‬
‫ﻋﻤﻞ ﺧﻮﰉ ﺍﳒﺎﻡ ﻧﺪﺍﺩﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺖ ﺻﺤﻴﺢ ﻭ ﻣﺴﺘﻔﻴﺾ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺭﳐﺸﺮﻯ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺭﺍ ﻫﻢ ﻗﺒﻮﻝ ﳕﻰﻛﻨﺪ ﺑﻠﻜﻪ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﺣﱴ ﻣﺮﺗﻜﺒﲔ ﻛﺒﺎﺋﺮ ﺍﺯ ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﻧﻴﺰ ﳐﻠﹼﺪ ﺩﺭﻧﺎﺭﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺗﻔﺼﻴﻼ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺍﻗﻮﺍﻝ ﻭ ﺗﻮﺟﻴﻬﺎﺕ ﺑﺴﻴﺎﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﮔﻔﺘﻪ‪ :‬ﺩﺭ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻋﻰ ﺍﺯ ﺟﺎﺑﺮ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻚ« ﻓﺮﻣﻮﺩ ﺍﮔﺮ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﻛﺴﺎﱏ ﺍﺯ ﺍﺷﻘﻴﺎ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﺧﺎﺭﺝ ﻛﺮﺩﻩ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﻛﻨﺪ‪ ،‬ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺭﺍ ﻗﺮﺍﺋﺖ ﻛﺮﺩ ﺗﺎ ﺭﺳﻴﺪ ﺑﻪ »ﺍِﻟﹼﺎ ﻣﺎ ﺷﺎ َﺀ ‪‬ﺭﺑ‪ ‬‬
‫ﻚ ﻓﹶﻌ‪‬ﺎﻝﹲ ﻟِﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ« ﺑﺮ ﲤﺎﻡ ﺁﻳﺎﺕ ﺧﻠﻮﺩ ﺣﺎﻛﻢ ﺍﺳﺖ ﻫﺮ ﺟﺎ ﻛﻪ ﻛﻠﻤﻪ »ﺧﺎﻟﺪﻳﻦ« ﺑﻴﺎﻳﺪ‬
‫ﻚ ِﺍﻥﱠ ‪‬ﺭﺑ‪ ‬‬
‫ﺍﺯ ﺍﺑﻮ ﺳﻌﻴﺪ ﺧﺪﺭﻯ ﻭ ﻳﺎ ﺍﺯ ﻛﺲ ﺩﻳﮕﺮﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﮔﻔﺘﻪ‪ :‬ﺁﻳﻪ »ﺍِﻟﹼﺎ ﻣﺎ ﺷﺎ َﺀ ِﺭﺑ‪ ‬‬
‫ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ ﺁﳒﺎ ﻣﻠﺤﻮﻅ ﺍﺳﺖ‪.‬‬
‫ﺁﻥ ﮔﺎﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻋﻘﻮﺑﺖ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﺪﺍ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭ ﺑﺴﺘﻪ ﺑﻪ ﺧﻮﺍﺳﺖ ﺍﻭﺳﺖ‪ ،‬ﺍﮔﺮ ﲞﻮﺍﻫﺪ ﳘﻪ ﻋﺬﺍﺏ ﻳﺎ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺮ ﺩﺍﺭﺩ ﺑﺮ ﻣﻴﺪﺍﺭﺩ ﻛﻪ ﺍﺭﺍﺩﻩ ﺍﻭ ﺩﺭ ﻫﺮ ﭼﻴﺰ‬
‫ﻧﺎﻓﺬ ﺍﺳﺖ‪ .‬ﻭﱃ ﺁﻳﺎ ﻣﻰﺧﻮﺍﻫﺪ ﻳﺎ ﻧﻪ ﺍﻳﻦ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﻟﻨﭽﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺁﻣﺪﻩ ﻗﻮﻝ ﻣﺎ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻣﺮ ﻣﻮﻛﻮﻝ ﺑﻪ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺹ ‪ ٨٣‬ﺝ ‪ ٨‬ﮔﻮﻳﺪ‪ :‬ﺍﺷﻘﻴﺎ ﺩﺭ ﺗﺒﺪﻳﻞ ﻓﻄﺮﺕ ﺗﻮﺣﻴﺪ ﻣﺴﺘﻤﺮ ﺷﺪﻧﺪ ﺗﺎ ﻓﻄﺮﺕ ﺁ‪‬ﺎ ﺗﻐﻴﲑ ﻳﺎﻓﺖ ﻭ ﭼﻮﻥ ﺁﻳﺎﺕ ﺧﺪﺍ ﻣﺆﺛﺮ ﻧﺸﺪ‪ ،‬ﺩﺭ ﺗﻄﻬﲑ ﻓﻄﺮﺕ ﳏﺘﺎﺝ ﻋﻘﻮﺑﺎﺗﻰ ﺑـﺎﻻﺗﺮ ﺍﺯ‬
‫ﻋﻘﻮﺑﺎﺕ ﺩﻧﻴﺎ ﺷﺪﻧﺪ‪ .‬ﺁﻥ ﺧﺒﺚ ﻭ ﳒﺎﺳﺖ ﻓﻘﻂ ﺑﺎ ﺁﺗﺶ ﺁﺧﺮﺕ ﻗﺎﺑﻞ ﺯﻭﺍﻝ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻣﻮﺟﺐ ﻋﺬﺍﺏ ﻛﻪ ﳘﺎﻥ ﳒﺎﺳﺖ ﺫﺍﺕ ﺑﺎﺷﺪ ﺑﺎ ﺳﻮﺧﱳ ﻭ ﻋﺬﺍﺏ ﺍﺯ ﺑﲔ ﺭﻓﺖ‪ ،‬ﻋﺬﺍﺏ ﺍﺯ‬
‫ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻣﻘﺘﻀﺎﻯ ﺭﲪﺖ ﺑﻼ ﻣﻌﺎﺭﺽ ﻣﻰﻣﺎﻧﺪ‪ .‬ﲤﺎﻡ ﺷﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﺮﺍﺩﺵ ﺍﺯ ﺍﻳﻦ ﺗﻘﺮﻳﺐ ﻋﺪﻡ ﺧﻠﻮﺩ ﻛﻔﹼﺎﺭ ﺩﺭ ﺁﺗﺶ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺳﺘﺜﻨﺎ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ ﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺧﺎﺭﺝ ﻛﻨﺪ ﻫﺮ ﭼﻨﺪ ﺧﺎﺭﺝ ﳔﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﺗﺸﻴﺎﻥ ﻣﺎﻧﻨﺪ‬
‫‪‬ﺸﺘﻴﺎﻥ ﳔ ﻠﹼﺪﺍﻧﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺯ ﺁﻥ ﺧﺎﺭﺝ ﳕﻰﺷﻮﻧﺪ ﻭﱃ ﺍﻳﻦ ﺍﺑﺪﻳ‪‬ﺖ ﻣﻮﺟﺐ ﻣﺴﻠﻮﺏ ﺍﻟﻘﺪﺭﺓ ﺑﻮﺩﻥ ﺧﺪﺍ ﻧﻴﺴﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﺎ ﺣﻖ ﺩﺍﺭﱘ ﺩﺭﺑﺎﺭﻩ ﺍﻳﺎﺕ ﺧﺪﺍﻭﻧﺪ ﻓﻜﺮ ﻭ ﺗﺪﺑ‪‬ﺮ ﻛﻨﻴﻢ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻩ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﳕﺎﺋﻴﻢ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺧﻠﻮﺩ ﺍﻫﻞ ﻋﺬﺍﺏ ﻭ ﺍﻳﻨﻜﻪ ﺍﺳﺘﺜﻨﺎﻫﺎ ﻓﻘﻂ ﺑﺮﺍﻯ‬
‫ﺍﺛﺒﺎﺕ ﻗﺪﺭﺕ ﺍﺳﺖ ﻭ ﻳﺎ ﻋﻤﻠﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ﺣﻘﻴﻘﺖ ﭘﻴﺶ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻋﻠﻢ ﺧﺪﺍﺳﺖ ﺑﻪ ﺁﻥ ﺗﺴﻠﻴﻢ ﻫﺴﺘﻴﻢ‪.‬‬
‫ﭼﻨﺪ ﻣﺴﺌﻠﻪ‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﺳﻪ ﻣﺴﺌﻠﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﳕﺎﺋﻴﻢ ‪.‬‬
‫‪ -١‬ﺧﻠﻮﺩ ﻭ ﺟﺎﻭﺩﺍﱏ ﺑﻮﺩﻥ ﻳﻌﲎ ﭼﻪ ﻭ ﭼﻄﻮﺭ ﻣﺘﺼﻮ‪‬ﺭ ﺍﺳﺖ ﻣﻮﺟﻮﺩﻯ ﳘﻴﺸﻪ ﺩﺭ ﻳﻚ ﺣﺎﻝ ﺑﺎﺷﺪ ﻭ ﺗﻐﻴﲑ ﻭ ﻓﺴﺎﺩﻯ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻧﻴﺎﻳﺪ؟‪.‬‬
‫‪ -٢‬ﺁﻳﺎ ﺧﻠﻮﺩ ﺩﺭ ﺁﺗﺶ ﻭ ‪‬ﺸﺖ ﺗﺪﺭﳚﹰﺎ ﻋﺎﺩﺕ ﻣﻰﺷﻮﺩ ﻭ ﺣﺎﻟﺖ ﺍﻭ‪‬ﻟﻴﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻳﺎ ﻧﻪ؟ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﻳﺎ ﺟﻬﻨ‪‬ﻤﻰﻫﺎ ﺩﺭ ﺍﺛﺮ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺍﺯ ﺍﺣﺴﺎﺱ ﺧﺬﺍﺏ‬
‫ﺧﻼﺹ ﳕﻰﺷﻮﻧﺪ؟ ﺁﻳﺎ ‪‬ﺸﱴﻫﺎ ﺩﺭ ﺍﺛﺮ ﻟﺬﹼﺕ ﻳﻜﻨﻮﺍﺧﺖ ﺍﺣﺴﺎﺱ ﺣ ﻆﹼ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﳕﻰﺩﻫﻨﺪ؟‪.‬‬
‫‪ -٣‬ﺁﻳﺎ ﺧﻠﻮﺩ ﺩﺭ ﺁﺗﺶ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﻇﻠﻢ ﻧﻴﺴﺖ؟ ﻛﺴﺎﻧﻴﻜﻪ ﻣﺜﻼ ﺷﺼﺖ ﺳﺎﻝ ﻛﻔﺮ ﻭﺭﺯﻳﺪﻩ ﻭ ﺁﻳﺎﺕ ﺧﺪﺍ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺑﺪ ﺑﺎ ﲤﺎﻡ ﺭﺳﺎﻧﺪﻩﺍﻧﺪ ﺁﻳﺎ‬
‫ﻋﺬﺍﺏ ﺍﺑﺪﻯ ﺩﺭ ﺣﻖ‪ ‬ﺁ‪‬ﺎ ﺭﻭﺍﺳﺖ؟‬
‫ﺩﺭﺑﺎﺭﻩ ﻣﻄﻠﺐ ﺍﻭ‪‬ﻝ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻣﻮﺟﻮﺩﺍﺕ ﻣﺎﺩ‪‬ﻯ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺍﺯ ﺣﻴﺚ ﻛﻤﻴ‪‬ﺖ ﺛﺎﺑﺖ ﻭ ﺍﺯ ﺣﻴﺚ ﻛﻴﻔﻴ‪‬ﺖ ﺩﺭ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪ‪‬ﻝ ﺍﻧﺪ‪ .‬ﻛﻤﻴ‪‬ﺖ ﻭ ﻭﺯﻥ ﻭ ﺍﻧﺪﺍﺯﻩ ﻣﺎﺩ‪‬ﻩ ﺛﺎﺑﺖ ﻭ ﰉ ﻛﻢ ﻭ‬
‫ﻛﺎﺳﺖ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﳊﺎﻅ ﻛﻴﻔﻴ‪‬ﺖ‪ ،‬ﺍﺷﻴﺎﺀ ﺟﻬﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪ‪‬ﻝ ﻭ ﻓﻨﺎ ﻭ ﻓﺴﺎﺩ ﻭ ﺯﻭﺍﻝ ﺍﻧﺪ ﻭ ﻫﻴﭻ ﻭﻗﺖ ﺩﺭ ﻭﺿﻌﻰ ﻭ ﺣﺎﱃ ﺛﺎﺑﺖ ﻭ ﭘﺎﻳﺪﺍﺭ ﳕﻰﻣﺎﻧﻨﺪ‪ .‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺩﺭ‬
‫ﺩﻧﻴﺎﻯ ﻣﺎ ﺍﺻﻠﻰ ﺑﻪ ﻧﺎﻡ ﺍﺻﻞ ﻛﻬﻮﻟﺖ )ﺁﻧﺘﺮﻭﭘﻰ( ﺑﺮ ﲤﺎﻡ ﻣﻮ‪‬ﺍﺩ ﻭ ﻧﲑﻭﻫﺎ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ‪ ،‬ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻛﻪ ﺑﻪ ﺣﺎﻟﺖ ﺧﻮﺩ ﺭﻫﺎ ﺷﺪﻩ ﻭ ﺍﻣﺪﺍﺩﻯ ﺑﺪﺍﻥ ﻧﺮﺳﺪ ﺑﻪ ﻃﻮﺭ ﺗﺪﺭﻳﺞ ﺑﻪ ﺳﻮﻯ‬
‫ﳘﻮﺍﺭﻯ ﻭ ﭘﲑﻯ ﻭ ﺳﻜﻮﻥ ﻣﻰﺭﻭﺩ‪ ،‬ﻋﻠﺖ ﻓﺴﺎﺩ ﻭ ﻣﺮﮒ ﺩﺭ ﻋﺎﱂ ﳘﲔ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﺍﺻﻞ ﺩﺭ ﺟﻬﺎﻥ ﻧﺒﻮﺩ ﺍﺻﻞ ﺑﻘﺎ ﻭ ﺛﺒﺎﺕ ﺩﺭ ﻋﺎﱂ ﺣﻜﻮﻣﺖ ﻣﻰﻛﺮﺩ ﻭ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﳐﻠﹼﺪ‬
‫ﻣﻰﺷﺪﱘ ﻭ ﺍﺯ ﻣﺮﮒ ﻭ ﻓﻨﺎ ﺍﺛﺮﻯ ﻧﺒﻮﺩ‪.‬‬
‫ﺩﺭ ﺯﻧﺪﮔﻰ ﺁﺧﺮﺕ ﺍﺻﻞ ﻛﻬﻮﻟﺖ ﺍﺯ ﻣﻮ‪‬ﺍﺩ ﺑﺮﺩﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻥ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺧﻠﻮﺩ ﻭ ﳘﻴﺸﮕﻰ ﺍﺳﺖ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺮﺯ ﻓﺎﺭﻕ ﻣﻴﺎﻥ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻭﺟـﻮﺩ‬
‫ﻛﻬﻮﻟﺖ ﻭ ﻋﺪﻡ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺁﻗﺎﻯ ﻣﻬﻨﺪﺱ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺘﺎﺏ ﺫﺭﻩ ﰉ ﺍﻧﺘﻬﺎ ﺹ ‪ ٨٥‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺟﺮﻳﺎ‪‬ﺎ ﻭ ﻗﻮﺍﻧﻴﲎ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺮ ﻣﻮ‪‬ﺍﺩ ﻭ ﺍﻧﺮﮊﻳﻬﺎ ﺣﻜﻮﻣﺖ ﺩﺍﺭﺩ ﲤﺎﻣﹰﺎ ﻧﺎﺷﻰ ﻳﺎ‬
‫ﻣﻨﻄﺒﻖ ﺑﺮ ﺩﻭ ﺍﺻﻞ ﺗﺮﻣﻮﺩﻳﻨﺎﻣﻴﻚ ﺍﺳﺖ ‪ ١‬ﺍﺻﻞ ﺑﻘﺎﺀ ﻭ ﺛﺒﺎﺕ ﻛﻤﻴ‪‬ﺖﻫﺎ ‪ ٢ -‬ﺁﻧﺘﺮﻭﭘﻰ ﻳﺎ ﻛﻬﻮﻟﺖ ﻳﻌﲎ ﺍﺻﻞ ﺍﳓﻄﺎﻁ ﻛﻴﻔﻴ‪‬ﺖﻫﺎ ﻭ ﺿﻌﻒ ﻭ ﺯﻭﺍﻝ ﺍﺭﺯﺷﻬﺎ‪ ...‬ﺑﺎ ﺑﺮﺩﺍﺷﱳ ﺁﻧﺘﺮﻭﭘﻰ‬
‫)ﭘﲑﻯ ﻭ ﻛﻬﻮﻟﺖ( ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﻭ ﻣﺸﺨ‪‬ﺼﺎﺕ ﺁﺧﺮﺕ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻭ ﻻﺯﻣﻪ ﳘﻪ ﺁ‪‬ﺎ ﻟﻐﻮ ﺁﻧﺘﺮﻭﭘﻰ ﺍﺳﺖ ﺑﻄﻮﺭﻳﻜﻪ ﻛﻬﻮﻟﺖ ﻭ ﺁﻧﺘﺮﻭﭘﻰ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﻣﺮﺯ ﻭ ﻓﺎﺭﻕ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ‬
‫ﺩﺍﻧﺴﺖ‪.‬‬
‫ﻭ ﺧﻼﺻﻪ ﺩﺭ ﺁﺧﺮﺕ ﺑﺎ ﺍﺭﺍﺩﻩ ﻧﺎﻓﺬ ﻭ ﻣﺆﺛﺮ ﺧﺪﺍ‪ ،‬ﺍﺻﻞ ﻛﻬﻮﻟﺖ ﻭ ﭘﲑﻯ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺮ ﺩﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﻫﺮ ﭼﻴﺰ ﳐﻠﹼﺪ ﻣﻰﺷﻮﺩ ﻭ ﻛﻠﻤﻪ ﻓﻨﺎ ﻭ ﺯﻭﺍﻝ ﻭ ﭘـﲑﻯ ﺍﺯ ﻗـﺎﻣﻮﺱ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﺣﺬﻑ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺣﺘﻤﻰ ﺍﺳﺖ ﮔﺮﭼﻪ ﺗﺼﻮ‪‬ﺭ ﺁﻥ ﺑﺮﺍﻯ ﻣﺎ‬
‫ﻣﺸﻜﻞ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺩﻭ‪‬ﻡ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺑﺎ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻥ ﺍﺻﻞ ﻛﻬﻮﻟﺖ ﺍﺯ ﺍﺷﻴﺎﺀ ﳘﻪ ﭼﻴﺰ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﻭ ﺟﻮﺍﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﮔﺬﺷﺖ ﺍﻳ‪‬ﺎﻡ‪ ،‬ﺳﻌﺎﺩﺕ ﺭﺍ ﺑﻪ ﻋﺎﺩﺕ ﻭ ﺳﲑﻯ ﻭ ﻋﺬﺍﺏ‬
‫ﺭﺍ ﺑﻪ ﺭﺍﺣﱴ ﺗﺒﺪﻳﻞ ﳔﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﲔ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺑﻘﺮﻩ‪ [١٦٢:‬ﻭ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٨٨:‬ﻭﻋﺪﻩ ﻋﺪﻡ ﲣﻔﻴﻒ ﻋﺬﺍﺏ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺷﻜﻨﺠﻪ ﻭ ﻋﺬﺍﺏ ﺁ‪‬ﺎ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﻭ ﭘﻴﻮﺳﺘﻪ ﻧﺎﺭﺍﺣـﺖ‬
‫ﺖ ﺟ‪‬ﻠﹸﻮ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ« ﺩﺭ »ﺟﻠﺪ« ﮔﺬﺷﺖ ﻳﻌﲎ ﻫﺮ ﻭﻗﺖ ﭘﻮﺳﺘﻬﺎﻯ ﺁ‪‬ﺎ ﭘﺨﺖ ﻭ ﰉ ﺣﺲ‪ ‬ﺷﺪ‪ ،‬ﭘﻮﺳﺘﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻋﻮﺽ‬
‫ﺠ ‪‬‬
‫ﻀ‪‬‬
‫ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ ]ﻧﺴﺎﺀ‪ [٥٦:‬ﺗﻮﺿﻴﺢ »‪‬ﻧ ِ‬
‫ﻣﻰﮔﲑﱘ ﺗﺎ ﻋﺬﺍﺏ ﺭﺍ ﺑﭽﺸﻨﺪ‪ .‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﻣﻄﻠﺐ ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺕ ]ﺑﻘﺮﻩ‪] ،[٨٦:‬ﳓﻞ‪] ،[٨٥:‬ﻏﺎﻓﺮ‪ ،[٤٩:‬ﻭ ﺭﻭﺷﻦﺗﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺁﻳﻪ ]ﻓﺎﻃﺮ‪ [٣٦:‬ﺍﺳﺖ‪ .‬ﻛﻪ ﻣﺮﮒ ﻭ ﺭﺍﺣﱴ ﻭ ﲣﻔﻴﻒ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﻋﺬﺍﺏ ﻧﻔﻰ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ‪‬ﺸﺖ ﺁﻣﺪﻩ ]ﻛﻬﻒ‪ [١٠٨:‬ﻳﻌﲎ ﺩﺭ ‪‬ﺸﺖ ﳘﻴﺸﮕﻰ ﺍﻧﺪ ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﺁﻥ ﺭﺍ ﻃﺎﻟﺐ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﺳﲑ ﳕﻰﺷﻮﻧﺪ‪] .‬ﺍﻧﺒﻴﺎﺀ‪ [١٠٢:‬ﺻﺪﺍﻯ ﺁﺗﺶ ﺭﺍ ﳕﻰﺷﻨﻮﻧﺪ ﻭ ﺩﺭ‬
‫ﺁﻧﭽﻪ ﻧﻔﺴﺸﺎﻥ ﻣﻴﻞ ﺩﺍﺭﺩ ﺩﺍﺋﻤﻰ ﺍﻧﺪ‪.‬‬
‫ﮔﺮﭼﻪ ﺩﺭﻙ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﻣﺎ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭﱃ ﳕﻰﺗﻮﺍﻥ ﺍﻭﺿﺎﻉ ﻋﺎﱂ ﺁﺧﺮﺕ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﻗﻴﺎﺱ ﮔﺮﻓﺖ‪ .‬ﻭ ﻗﻮﺍﻧﲔ ﻫﺮ ﺩﻭ ﺭﺍ ﻳﻜﻰ ﺩﺍﻧﺴﺖ‪.‬‬
‫ﻭ ﺍﻣ‪‬ﺎ ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ‪ :‬ﻋﺬﺍﺏ ﻭ ﺷﻜﻨﺠﻪ ﻭ ﮔﺮﻓﺘﺎﺭﻯ ﺁﺧﺮﺕ ﺻﻮﺭﺕ ﻭﺍﻗﻌﻰ ﻋﺼﻴﺎﻥ ﻭ ﳐﺎﻟﻒ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﺁﻥ ﻻﺯﻡ ﻭ ﺩﺍﺋﻢ ﺍﺳﺖ ﺗﻮﺿﻴﺢ ﺁﻧﻜﻪ‪ :‬ﺍﻋﻤﺎﻝ ﺧﻮﺏ ﻭ ﺑـﺪ‬
‫ﺁﺩﻣﻰ‪ ،‬ﺍﺟﺰﺍﺀ ﺑﺪﻥ ﺍﻭﺳﺖ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﻧﲑﻭ ﺍﺯ ﺑﺪﻥ ﻭﻯ ﺑﲑﻭﻥ ﻣﻰﺭﻳﺰﺩ ﻭ ﳘﺎﻥ ﻧﲑﻭﻫﺎ ﺑﻨﺎ ﺑﺮ ﺣﻘﻴﻘﺖ ﺑﻘﺎﺀ ﺍﻋﻤﺎﻝ ﺩﺭ ﻋﺎﱂ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﻨﺪ ﻭ ﺫﺭﻩ‪‬ﺍﻯ ﺍﺯ ﺁ‪‬ﺎ ﻛﺎﺳﺘﻪ ﳕﻰﺷﻮﺩ‪ .‬ﺁﻥ‬
‫ﻧﲑﻭﻫﺎ ﺩﺭ ﺁﺧﺮﺕ ﺑﻪ ﺧﻮﺩ ﺁﺩﻡ ﺑﺮ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺍﻯ ﺑﺴﺎ ﺍﻋﻤﺎﻝ ﭼﺸﻢ ﺩﺭ ﺟﺎﻯ ﭼﺸﻢ ﻭ ﺍﻋﻤﺎﻝ ﺩﺳﺖ ﺩﺭ ﺟﺎﻯ ﺩﺳﺖ ﻭ ﻫﻜﺬﺍ ﻣﻰﻧﺸﻴﻨﺪ ﻭ ﺑﻪ ﳘﺎﻥ ﺍﻋﻀﺎ ﺗﺒﺪﻳﻞ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﭼﺸﻢ‬
‫ﻭ ﮔﻮﺵ ﻭ ﻏﲑﻩ ﻛﻪ ﺍﺯ ﺁ‪‬ﺎﺗﺸﻜﻴﻞ ﺷﺪﻩ ﳘﻴﺸﻪ ﺩﺭ ﻋﺬﺍﺏ ﻳﺎ ﺩﺭ ﺭﲪﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻣﺜﻼ ﺯﺑﺎﱏ ﻛﻪ ﻣﻴﻠﻴﻮ‪‬ﺎ ﻻ ﺍﻟﻪ ﺍﻟﹼﺎ ﺍﻟﻠﹼﻪ ﺗﺸﻜﻴﻞ ﻳﺎﻓﺘﻪ ﳘﻴﺸﻪ ﺭﺍﺣﺖ ﻭ ﳘﻴﺸﻪ ﮔﻮﻳﺎ ﻭ ﳘﻴﺸﻪ ﺷﺎﺩ‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺯﺑﺎﻧﻴﻜﻪ ﺍﺯ ﻏﻴﺒﺖ ﻭ ‪‬ﺘﺎﻥ ﻭ ﺩﺷﻨﺎﻡ ﻭ ﻏﲑﻩ ﻓﺮﺍﻫﻢ ﺁﻣﺪﻩ ﳘﻴﺸﻪ ﺩﺭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺷﻮﺭﻯ ﺍﺯ ﳕﻚ‪ ،‬ﺗﺮﻯ ﺍﺯ ﺁﺏ‪ ،‬ﭼﺮﰉ ﺍﺯ ﺭﻭﻏﻦ ﺟﺪﺍ ﺷﺪﱏ ﻧﻴﺴﺖ‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﺍﻋﻀﺎﺅ ﻧﻴﺰ ﻛﻪ ﺍﺯ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﻭ ﺑﺪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﭼﻮﻥ ﺫﺍﺕ ﻭ ﺍﺻﻞ ﲬﲑﻩ ﺁ‪‬ﺎ ﳘﺎﻥ ﺭﲪﺖ ﻳﺎ ﻋﺬﺍﺏ ﺍﺳﺖ ﳘﻮﺍﺭﻩ ﺩﺭ ﻋﺬﺍﺏ ﻭ ﻳﺎ ﺩﺭ ﺭﲪﺖ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻗﺮﺁﻥ ﳎﻴﺪ‬
‫ﻓﺮﻣﻮﺩﻩ ]ﲢﺮﱘ‪ [٧:‬ﺍﻣﺮﻭﺯ ﻋﺬﺭ ﻣﻴﺎﺭﻳﺪ ﻓﻘﻂ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻰﻛﺮﺩﻳﺪ ﺳﺰﺍ ﺩﺍﺩﻩ ﻣﻰﺷﻮﻳﺪ‪ ،‬ﻳﻌﲎ ﺍﻳﻨﻬﺎ ﻋﲔ ﳘﺎﻥ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﻮﺩﺗﺎﻥ ﺑﺎﺯ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﺑﻴﺎﻥ‬
‫ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻳﻜﻰ ﺩﻭ ﺗﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻳﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﻣﲔ ﺭﺿﻮﻯ ﺳﻠﺪﻭﺯﻯ ﺩﺭ ﻛﺘﺎﺏ ﲡﺴﻢ ﻋﻤﻞ ﻳﺎ ﺗﺒﺪ‪‬ﻝ ﻧﲑﻭ ﺑﻪ ﻣﺎﺩﻩ ﺹ ‪ ٤٢‬ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺍﻧﺴﺎﱏ ﻛﻪ ﺍﺯ ﻟﺬﺕ ﻭ ﻳﺎ ﺍﺯ ﺭﻧﺞ ﺳﺎﺧﺘﻪ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻭﺍﺿﺢ‬
‫ﺷﺮﺡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﻮﺍﻫﺎﻥ ﲢﻘﻴﻖ ﻭ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮ ﺍﻧﺪ ﻣﻄﺎﻟﻌﻪ ﳘﺎﻥ ﻛﺘﺎﺏ ﺭﺍ ﺗﻮﺻﻴﻪ ﻣﻰﻛﻨﻢ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩﻛﺘﺎﰉ ﻛﻢ ﻧﻈﲑ ﻭ ﻳﺎ ﰉ ﻧﻈﲑ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﺎﻳﺪ ﺁﻳﺎﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ ﮔﺬﺷﺘﻪ ﻭ ﺗﻮﺿﻴﺤﺎﺗﻰ ﺭﺍ ﻛﻪ ﺩﺍﺩﻩ ﺷﺪ ﺍﺯ ﻧﻈﺮ ﺩﻭﺭ ﻧﺪﺍﺷﺖ ﻭ ﺣﻘﻴﻘﺖ ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺧﺪﺍ ﻣﻮﻛﻮﻝ ﻛﺮﺩ‪.‬‬
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‫ﺧﻠﺺ = ﺧﻠﻮﺹ ﺑﻪ ﻣﻌﲎ ﺻﺎﻑ ﺷﺪﻥ ﻭ ﰉ ﺧﻠ ﻂ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٩٤‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻠﻮﺹ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻰﺀ ﺍﺯ ﻫﺮ ﺁﻟﻮﺩﮔﻰ ﺻﺎﻑ ﺑﺎﺷـﺪ ﺭﺍﻏـﺐ‬
‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺎﻟﺺ ﻣﺜﻞ ﺻﺎﻑ ﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﻓﺮﻕ ﻛﻪ ﺧﺎﻟﺺ ﺁﻥ ﺍﺳﺖ ﺁﻣﻴﺨﺘﮕﻰ ﺁﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﺎﺷﺪ ﻭﱃ ﺻﺎﻑ ﮔﺎﻫﻰ ﺑﻪ ﺁﻥ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺻﻼ ﺁﻣﻴﺨﺘﮕﻰ ﻧﺪﺍﺭﺩ‪.‬‬
‫]ﻳﻮﺳﻒ‪ [٨٠:‬ﻳﻌﲎ ﭼﻮﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺧﺎﻟﺺ ﺷﺪﻧﺪ ﻭ ﻓﻘﻂ ﺧﻮﺩﺷﺎﻥ ﻣﺎﻧﺪﻧﺪ ﻛﻪ ﺑﺮﺍﺩﺭ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺍﻫﻞ ﻣﺼﺮﺟﺪﺍ ﺷﺪﻧﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﭼﻮﻥ ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳـﻒ ﺍﺯ‬
‫ﻳﻮﺳﻒ ﻛﻪ ﺑﺮﺍﺩﺭﺷﺎﻥ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ ﻣﺄﻳﻮﺱ ﺷﺪﻧﺪ ﺍﺯ ﻣﺮﺩﻡ ﻛﻨﺎﺭ ﮔﺸﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﻪ ﳓﻮﻯ ﻭ ﮔﻔﺘﮕﻮ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪.‬‬
‫* ]ﳓﻞ‪ [٦٦:‬ﻣﻰﻧﻮﺷﺎﻧﻴﻢ ﺑﻪ ﴰﺎ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺷﻜﻢ ﺣﻴﻮﺍﻧﺎﺕ ﻫﺴﺖ ﺍﺯ ﻣﻴﺎﻥ ﮔﻴﺎﻩ ﺧﻮﺭﺩﻩ ﺷﺪﻩ ﻭ ﺧﻮﻥ‪ ،‬ﺷﲑ ﺧﺎﻟﺺ ﺭﺍ ﻛﻪ ﺑﻪ ﺧﻮﻥ ﻭ ﮔﻴﺎﻩ ﺁﻣﻴﺨﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺳﺮﮔﲔ ﺭﺍ ﺗﺎ ﻭﻗﱴ ﻛﻪ ﺩﺭ ﺷﻜﻤﺒﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺙ ﮔﻮﻳﻨﺪ ﻟﺬﺍ ‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﮔﻴﺎﻩ ﺟﻮﻳﺪﻩ ﺗﺮﲨﻪ ﻛﻨﻴﻢ‪] * .‬ﺯﻣﺮ‪ [٣:‬ﺑﺪﺍﻥ ﺩﻳﻦ ﺧﺎﻟﺺ ﻭ ﭘﺎﻙ ﺷﺪﻩ ﺍﺯ ﺷﺮﻙ ﺑﺮﺍﻯ‬
‫ﺧﺪﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﻓﻘﻂ ﻋﺒﺎﺩﺕ ﺧﺎﻟﺺ ﺭﺍ ﻣﻰﭘﺬﻳﺮﺩﻧﻪ ﻋﺒﺎﺩﺕ ﻏﲑ ﺧﺪﺍ ﺭﺍ )ﺍﳌﻴﺰﺍﻥ(‬
‫* ]ﺹ‪ [٤٦:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺧﺎﻟﺼﻪ« ﺻﻔﺖ ﻣﻮﺻﻮﻑ ﳏﺬﻭﰱ ﺍﺳﺖ ﻭ »ﺑﺎﺀ« ﺑﺮﺍﻯ ﺳﺒﺒﻴ‪‬ﺖ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺧﺎﻟﺺ ﻛﺮﺩﱘ ﺑﻪ ﺳﺒﺐ ﺧﺼﻠﺖ ﺧﺎﻟﺼﻰ ﻛﻪ ﺗﺬﻛﹼﺮ ﻭ‬
‫ﻳﺎﺩﺁﻭﺭﻯ ﺩﺍﺭ ﺁﺧﺮﺕ ﺑﺎﺷﺪ‪.‬‬
‫* ﺍﺧﻼﺹ ﺩﻳﻦ ﺑﺮﺍﻯ ﺧﺪﺍ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺷﺮﻙ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻭ ﺗﺜﻠﻴﺖ ﻧﺼﺎﺭﻯ ﻭ ﺗﺸﺒﻴﻪ ﻳﻬﻮﺩ ﻭ ﻣﻄﻠﻖ ﻏﲑ ﺧﺪﺍ‪ ،‬ﺧﺎﻟﺺ ﻭ ﭘﺎﻙ ﻭ ﺻﺎﻑ ﻛﻨﻴﻢ‪ .‬ﺻﻴﻐﻪﻫﺎﻯ ﻣﺎﺿﻰ ﻭ ﺍﺳﻢ‬
‫ﻓﺎﻋﻞ ﺁﻥ ﳘﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﺍﺳﺖ‪.‬‬
‫ﻣﺜﻞ ]ﻧﺴﺎﺀ‪] ،[١٤٦:‬ﺑﻘﺮﻩ‪] ،[١٣٩:‬ﺍﻋﺮﺍﻑ‪ [٢٩:‬ﻭ ﳐﻠﺺ ﭼﻬﺎﺭ ﺑﺎﺭ‪ ،‬ﳐﻠﺼﻮﻥ ﻳﻚ ﺑﺎﺭ‪ ،‬ﳐﻠﺼﲔ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺧﻼﺹ ﺩﻳﻦ ﺍﻧﺪ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﳐﻠﺺ ﻭ ﳐﻠﺼﲔ ﺑﻪ ﺻﻴﻐﻪ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺑﻪ ﻣﻌﲎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﺧﺎﻟﺺ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁﻥ ﻧﺼﻴﱮ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺷﻴﻄﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ـﺎ‬
‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻪ ﺑﺎﻏﻮﺍﺀ ﺁ‪‬ﺎ ﺭﺍﻫﻰ ﻧﺪﺍﺭﻡ ﻣﺜﻞ ]ﺣﺠﺮ‪[٤٠-٣٩:‬ﳐﻠﺼﲔ ﻫﺸﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ]ﻣﺮﱘ‪ [٥١:‬ﻣﻮﺳﻰ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻳﺎﺩ ﻛﻦ ﻛﻪ ﺍﻭ ﺑﻨﺪﻩ ﺧﺎﻟﺺ‬
‫ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺍﻭ ﺭﺍﻫﻰ ﻧﺒﻮﺩ ﻭ ﭘﻴﺎﻣﱪ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ [٢٤:‬ﻭ ﻏﲑﻩ‪ .‬ﳐﻠﺼﲔ ﺍﺑﺘﺪﺍ ﺑﺎ ﭘﻴﺎﻣﱪﺍﻥ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﻧﺪ ﻛﻪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﮔﺰﻳـﺪﻩ ﻭ‬
‫ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﻭ ﳐﺼﻮﺹ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﺷﻴﻄﺎﻥ ﻭ ﻫﻮﺍﻯ ﻧﻔﺲ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﺭﺍﻫﻰ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] ،[٣٣:‬ﳕﻞ‪] ،[٥٩:‬ﺹ‪.[٤٧:‬‬
‫ﺑﻨﺪﮔﺎﱏﺍﻧﺪ ﭘﺎﻙ‪ ،‬ﻣﱰﹼﻩ‪ ،‬ﰉ ﻋﻴﺐ‪ ،‬ﺳﺎﺭﻉ ﺩﺭ ﺧﲑﺍﺕ‪ ،‬ﻋﺎﺑﺪ‪ ،‬ﻧﻴﻜﻮﻛﺎﺭ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﳑﻜﻦ ﺍﺳﺖ ﭘﺎﻛﺎﱏ ﺩﺭ ﺍﺛﺮ ﺍﳝﺎﻥ ﻗﻮﻯ ﻭ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﳘﻮﺍﺭﻩ ﺭﺿﺎﻯ ﺧﺪﺍ ﺭﺍ ﻫﺪﻑ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﺧﺪﺍ ﻧﻴﺰ ﺁ‪‬ﺎ‬
‫ﺭﺍ ﳐﺼﻮﺹ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﺎﻟﺺ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﻧﺼﻴﱮ ﻧﺒﺎﺷﺪ‪.‬‬
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‫ﺧﻠﻂ = ﺁﻣﻴﺨﱳ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻂ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﺍﺟﺰﺍﺀ ﺩﻭ ﭼﻴﺰ ﻳﺎ ﺑﻴﺸﺘﺮ ﺭﺍ ﲨﻊ ﻛﻨﻨﺪ ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻧﻜﻪ ﻫﺮ ﺩﻭ ﻣﺎﻳﻊ ﺑﺎﺷﻨﺪ ﻳﺎ ﺟﺎﻣﺪ ﻳﺎ ﻳﻜﻰ ﻣﺎﻳﻊ ﻭ ﺩﻳﮕﺮﻯ ﺟﺎﻣﺪ ﻭ ﺁﻥ ﺍﺯ‬
‫ﻣﺰﺝ ﺍﻋ‪‬ﻢ ﺍﺳﺖ‪ .‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺰﺝ ﺁﻣﻴﺨﱴ ﺍﺳﺖ ﻛﻪ ﺟﺪﺍ ﻛﺮﺩﻥ ﺁﻥ ﳑﻜﻦ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﺁﻣﻴﺨﱳ ﻣﺎﻳﻌﺎﺕ‪ .‬ﻭ ﺧﻠﻂ ﺍﻋ‪‬ﻢ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺰﺝ ﺍﺧﺺ‪ ‬ﻭ ﺧﻠﻂ ﺍﻋ‪‬ﻢ ﺍﺳﺖ ﻭﱃ ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٢٠‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﳐﺎﻟﻄﻪ ﺁﻣﻴﺨﺘﻪ ﺷﺪﱏ ﺍﺳﺖ ﻛﻪ ﺟﺪﺍ ﺷﺪﻥ ﺁﻥ ﳑﻜﻦ ﻧﺒﺎﺷﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻗﻮﻝ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻛﻪ ﺧﻠﻂ ﺭﺍ ﺍﻋ‪‬ﻢ ﮔﻔﺘﻪﺍﻧﺪ ﺑﺎ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ‪‬ﺘﺮ ﻣﻰﺳﺎﺯﺩ‪.‬‬
‫]ﺑﻘﺮﻩ‪ [٢٢٠:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﳐﺎﻟﻄﻪ ﭼﻨﺎﻥ ﻛﻪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺁﻣﻴﺨﱳ ﻣﺎﻝ ﻳﺘﻴﻢ ﺑﺎ ﻣﺎﻝ ﺧﻮﺩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺗﻮ ﺭﺍ ﺍﺯ ﻳﺘﺎﻣﻰ ﻣﻰﭘﺮﺳﻨﺪ ﺑﮕﻮ‪ :‬ﺍﺻﻼﺡ ﺑﺮﺍﻯ ﺁ‪‬ﺎ )ﺍﺻﻼﺡ ﺍﻣﻮﺍﻝ( ﺧﻮﺏ ﺍﺳﺖ‬
‫ﻭ ﺍﮔﺮ ﺍﻣﻮﺍﻝ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺁﻣﻴﺨﺘﻨﺪ ﺁ‪‬ﺎ ﺑﺮﺍﺩﺭﺍﻥ ﴰﺎﻳﻨﺪ‪ .‬ﳐﺎﻟﻄﻪ ﺭﺍ ﻣﻌﺎﺷﺮﺕ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫* ]ﺗﻮﺑﻪ‪ [١٠٢:‬ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺑﻪ ﮔﻨﺎﻫﺎﻥ ﺧﻮﻳﺶ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻩ ﻋﻤﻞ ﺷﺎﻳﺴﺘﻪﺍﻯ ﺭﺍ ﺑﺎ ﻋﻤﻞ ﺑﺪ ﺩﻳﮕﺮ ﺁﻣﻴﺨﺘﻪﺍﻧﺪ‪ .‬ﻳﻌﲎ ﻫﻢ ﻋﻤﻞ ﺻﺎﱀ ﻭ ﻫﻢ ﻋﻤﻞ ﻃﺎﱀ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫* ]ﻛﻬﻒ‪ [٤٥:‬ﺍﺧﺘﻼﻁ ﺑﻪ ﻣﻌﲎ ﺍﻣﺘﺰﺍﺝ ﻭ ﺁﻣﻴﺨﺘﻪ ﺷﺪﻥ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺁﺏ ﻧﺒﺎﺷﺪ ﺍﻣﻼﺡ ﺯﻣﲔ ﻭ ﮔﺎﺯﻫﺎﻯ ﻫﻮﺍ ﻗﺎﺑﻞ ﺍﻣﺘﺰﺍﺝ ﻧﻴﺴﺖ ﺁﺏ ﺑﺎﺭﺍﻥ ﺍﺳﺖ ﻛﻪ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﮔﺎﺯﻫﺎﻯ ﳐﺼﻮﺹ‬
‫ﺍﺯ ﻫﻮﺍ ﺑﻪ ﺯﻣﲔ ﻣﻰﺭﻳﺰﺩ ﻭ ﺁﻧﮕﺎﻩ ﺍﻣﻼﺡ ﺧﺎﻙ ﺭﺍ ﺣﻞﹼ ﻛﺮﺩﻩ ﻭ ﻗﺎﺑﻞ ﺗﻐﺬﻳﻪ ﮔﻴﺎﻩ ﻣﻰﻛﻨﺪ‪ .‬ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ ﻣﻨﻈﻮﺭ ﺍﺯ ﻧﺒﺎﺕ ﺩﺭ ﺁﻳﻪ ﻣﻮ‪‬ﺍﺩﻯ ﺍﺳﺖ ﻛﻪ ﮔﻴﺎﻩ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻰﺩﻫﻨﺪ ﻭ ﺁ‪‬ﺎ ﺑﻪ‬
‫ﻭﺍﺳﻄﻪ ‪‬ﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﳑﺘﺰﺝ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﮔﻴﺎﻩ ﺩﺭ ﻣﻰﺁﻳﻨﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺑﺎ »ﺑﻪ« ﺑﺮﺍﻯ ﺳﺒﺒﻴ‪‬ﺖ ﺍﺳﺖ‪ .‬ﳑﻜﻦ ﺍﺳﺖ ﺑﺎﺀ ﺭﺍ ﺑﺮﺍﻯ ﺗﻌﺪﻳﻪ ﮔﺮﻓﺖ ﻳﻌﲎ ﮔﻴﺎﻩ ﺯﻣﲔ ﺑﺎ ﺁﺏ ﺁﻣﻴﺨﺘﻪ‬
‫ﺷﺪ‪.‬‬
‫* ]ﺹ‪[٢٤:‬‬
‫ﺧﻄﺎﺀ ﲨﻊ ﺧﻠﻴﻂ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺭﻓﻴﻖ ﻭ ﳘﺴﺎﻯ ﻭ ﺷﺮﻳﻚ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺷﺮﻛﺎﺀ ﺍﺳﺖ ﻛﻪ ﻣﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﺎﻝ ﺷﺮﻳﻚ ﺧﻮﺩ ﻣﻰﺁﻣﻴﺰﻧﺪ‪.‬‬
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‫ﺧﻠﻊ = ﺑﺮﻛﻨﺪﻥ‪] .‬ﻃﻪ‪ [١٢:‬ﻣﻨﻢ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﭘﺎ ﭘﻮﺵ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻛﻦ ﻛﻪ ﺗﻮ ﺩﺭ ﻭﺍﺩﻯ ﭘﺎﻙ ﻃﻮﻯ ﻫﺴﱴ‪.‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﻭﺍﺩﻯ ﺳﻴﻨﺎ ﺩﺭ ﺍﺛﺮ ﺧﻄﺎﺏ ﺧﺪﺍ ﻭ ﻣﻘﺎﻡ ﻗﺮﺏ ﻭ ﻣﻮﻃﻦ ﺣﻀﻮﺭ ﻭ ﻣﻨﺎﺟﺎﺕ‪ ،‬ﻣﻘﺪﺱ ﺷﺪ ﻭ ﺷﺮﻁ ﺍﺩﺏ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﺩﺭ ﺁﻥ ﺟﺎ ﰉ ﻛﻔﺶ ﺑﺎﺷﺪ ﻟﺬﺍ ﺍﻣﺮ ﺑﻪ‬
‫ﺧﻠﻊ ﻧﻌﻞ ﺷﺪ‪ ،‬ﻣﻘﺪ‪‬ﺱ ﺑﻮﺩﻥ ﻛﻌﺒﻪ ﺷﺮﻳﻒ ﻭ ﻣﺴﺎﺟﺪ ﻭ ﻣﺸﺎﻫﺪ ﻣﺸﺮﻓﻪ ﳘﻪ ﺍﺯ ﺍﻳﻦ ﺑﺎﺏ ﺍﺳﺖ‪ ،‬ﺷﺮﺍﻓﺖ ﻣﻜﺎﻥ ﺑﻪ ﺳﺒﺐ ﻋﺒﺎﺩﺕ ﳐﺼﻮﺹ ﻭ ﻳﺎ ﻭﺍﻗﻌﻪ ﳏﺘﺮﻣﻰ ﺍﺳﺖ ﻛـﻪ ﺩﺭ ﺁﻥ‬
‫ﺗﺸﺮﻳﻊ ﻭ ﻳﺎ ﺩﺭ ﺁﻥ ﺟﺎ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﻣﻴﺎﻥ ﺍﺟﺰﺍﺀ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺗﻔﺎﺿﻠﻰ ﻧﻴﺴﺖ‪.‬‬
‫ﻯ ﻳﺎ ﻣ‪‬ﻮﺳﻰ« ﻭ ﺁﻳﺎﺕ ﻣﺎ ﺑﻌﺪ‪ ،‬ﺷﺎﻫﺪ ﺁﻥﺍﻧﺪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻛﻌﺐ ﻭ ﻋﻜﺮﻣﻪ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻋﻠﺖ ﺍﻳﻦ‬
‫ﻚ« ﻭ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ »ﻧ‪‬ﻮ ِﺩ ‪‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﻗﻮﻯ ﻭ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺻﺪﺭ ﺁﻳﻪ »ﺍِﻧ‪‬ﻰ ﺍﹶﻧ‪‬ﺎ ‪‬ﺭﺑ‪ ‬‬
‫ﺧﻄﺎﺏ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻛﻔﺶ ﻣﻮﺳﻰ ﺍﺯ ﭘﻮﺳﺖ ﻣﻴﺘﻪ ﺧﺮ ﺑﻮﺩ ﻭ ﺩﺭ ﻭﺟﻪ ﺳ‪‬ﻮﻡ ﺍﺯ ﻭﺟﻮﻩ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺎ ﺑﺮﻫﻨﻪ ﺑﻮﺩﻥ ﻋﻼﻣﺖ ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﲎ‬
‫ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺑﺰﺭﮔﺎﻥ ﺳﻠﻒ ﭘﺎ ﺑﺮﻫﻨﻪ ﻃﻮﺍﻑ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺁﻧﺮﺍ ﺍﺯ ﺍﺻ‪‬ﻢ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻭﺟﻪ ﻧﻴﺰ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻭ ﻃﺒﻊ ﭘﺴﻨﺪ ﺍﺳﺖ‪.‬‬
‫ﺁﻥ ﭼﻪ ﺍﺯ ﺑﻌﺾ ﺻﻮﻓﻴ‪‬ﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﲤﻜﹼﻦ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﺳﺖ ﰉ ﻣﺪﺭﻙ ﻭ ﺧﺎﱃ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﻣﻰﺑﺎﺷﺪ‪.‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺣﻖ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺧﻠﻒ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﭘﺲ‪ .‬ﭘﺸﺖ ﺳﺮ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺧﻠﻒ ﺿﺪ‪ ‬ﻗﺪ‪‬ﺍﻡ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪ [٩٢:‬ﺍﻣﺮﻭﺯ ﭘﻴﻜﺮ ﺗﻮ ﺭﺍ ﳒﺎﺕ ﻣﻰﺩﻫﻴﻢ ﻭ ﺍﺯ ﺁﺏ ﺑﲑﻭﻥ ﻣﻰﺍﻓﻜﻨﻴﻢ ﺗﺎ ﺍﺯ ﺑﺮﺍﻯ ﻛﺴﺎﱏ ﻛﻪ‬
‫ﺍﺯ ﭘﺲ ﺗﻮﺍﻧﺪ ﻋﱪﺗﻰ ﺑﺎﺷﻰ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻓﺮﻋﻮﻥ«‬
‫]ﻳﺲ‪ [٤٥:‬ﺧﻠﻒ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻏﲑﻩ ﺑﻪ ﻣﻌﲎ ﭘﺲ ﻭ ﭘﺸﺖ ﺳﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﲤﺎﻡ ﻣﺸﺘﻘﹼﺎﺕ ﺁﻥ ﺍﻳﻦ ﺑﻪ ﻣﻌﲎ ﻣﻠﺤﻮﻅ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺧﻠﻒ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻭﺻﻒ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﺎﻧﺸﲔ ﺑﺪ ﻭ ﺁﺧﺮ ﻣﺎﻧﺪﻩ ﺑﺪ‪ ،‬ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪] ،[١٦٩:‬ﻣﺮﱘ‪ [٥٩:‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻒ ﺑﻪ ﲢﺮﻳﻚ ﻭ ﺳﻜﻮﻥ ﻫﺮ‬
‫ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺭﻓﱳ ﺩﻳﮕﺮﻯ ﺩﺭ ﺁﻳﺪ ﻟﻴﻜﻦ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ ﺩﺭ ﺟﺎﻧﺸﲔ ﺑﺪ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﮔﻮﻳﻨﺪ ﺧﻠﻒ ﺻﺪﻕ ﻭ ﺧﻠﻒ ﺳﻮﺀ ﻗﻮﻝ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻧﻈﲑ ﻗﻮﻝ ‪‬ﺎﻳﻪ‬
‫ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫* ﺧﻠﻒ‪) :‬ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺑﻪ ﻣﻌﲎ ﳐﺎﻟﻔﺖ ﺩﺭ ﻭﻋﺪﻩ ﻭ ﻭﻓﺎ ﻧﻜﺮﺩﻥ ﻭ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ ﻓﻌﻞ ﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺍﺑﺮﺍﻫﻴﻢ‪ [٢٢:‬ﻭ ﳓﻮ ]ﺍﺑﺮﺍﻫﻴﻢ‪.[٤٧:‬‬
‫* ﺧِ ﻠﹾﻔﹶﺔ‪ :‬ﺑﻜﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﺳﻜﻮﻥ ﺛﺎﱏ ﺩﺭ ﺟﺎﺋﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﭘﻰ ﺩﻳﮕﺮﻯ ﺩﺭ ﺁﻳﺪ )ﻣﻔﺮﺩﺍﺕ( ﻣﺜﻞ ]ﻓﺮﻗﺎﻥ‪ [٦٢:‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﺭﺍ ﭘﻰ ﻫﻢ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬
‫ﺑﺮﺍﻯ ﻛﺴﻰ ﻛﻪ ﻣﺘﺬﹼﻛﺮ ﺑﺎﺷﺪ ﻳﺎ ﺷﻜﺮ ﮔﺬﺍﺭﺩ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺍﺳﻢ ﺍﺳﺖ ﺍﺯ ﺟﺎﻧﺸﲔ ﮔﺬﺍﺷﱳ ﻳﺎ ﺟﺎﻧﺸﲔ ﺷﺪﻥ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺷﺐ ﺧﻠﻔﻪ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺧﻠﻔﻪ ﺷﺐ ﺍﺳﺖ ﺯﻳﺮﺍ‬
‫ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻳﮕﺮﻯ ﺟﺎﻧﺸﲔ ﻣﻰﺷﻮﺩ‪:‬‬
‫* ﺧﻼﻑ‪ :‬ﻣﺼﺪﺭ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﺑﻪ ﻣﻌﲎ ﳐﺎﻟﻔﺖ ﻭ ﻧﺎﺳﺎﺯﮔﺎﺭﻯ ﺍﺳﺖ ﻭ ﺑﻪ ﮔﻤﺎﻥ ﺍﺑﻮﻋﺒﻴﺪﻩ ﺑﻪ ﻣﻌﲎ ﺑﻌﺪ )ﭘﺲ( ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ [٨١:‬ﺑﺎﺯ ﮔﺬﺍﺷﺘﮕﺎﻥ ﺑﻪ ﻗﻌﻮﺩﺷﺎﻥ ﺑﺮ ﺧﻼﻑ ﺭﺳﻮﻝ‬
‫ﺧﺪﺍ ﺷﺎﺩ ﺷﺪﻧﺪ ]ﺍﺳﺮﺍﺀ‪ [٧٦:‬ﺁﻧﮕﺎﻩ ﺩﺭ ﳐﺎﻟﻔﺖ ﺗﻮ ﺟﺰ ﺍﻧﺪﻛﻰ ﺗﻮﻗﹼﻒ ﳕﻰﻛﻨﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺍﺑﻮﻋﺒﻴﺪﻩ ﻣﻌﲎ ﺁﻥ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﭘﺲ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﭘﺲ ﺗﻮ ﺟﺰ ﺍﻧﺪﻛﻰ ﳕﺎﻧﻨﺪ ﻫﻜﺬﺍ ﺁﻳﻪ‬
‫ﺍﻭ‪‬ﻝ‪.‬‬
‫ﻼ ﺩﺳﺖ ﺭﺍﺳﺖ ﺭﺍ ﺑﺎ ﭘﺎﻯ ﭼﭗ ﻭ ﻳﺎ ﺑﺎﻟﻌﻜﺲ ﺑﱪﻧﺪ ﺍﻳﻦ ﺳﺨﻦ ﻓﺮﻋﻮﻥ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﺣﺮﺍﻥ ﻛﻪ ﺑﻪ ﻣﻮﺳﻰ ﺍﳝﺎﻥ ﺁﻭﺭﻧﺪ ﺩﺭ‬
‫* ]ﺍﻋﺮﺍﻑ‪ [١٢٤:‬ﻗﻄﻊ ﺍﺯ ﺧﻼﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺜ ﹰ‬
‫ﺳﻮﺭﻩ ﻃﻪ‪ - ٧١:‬ﺷﻌﺮﺍﺀ‪ ٤٩:‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ﺧﺎﻟﻒ‪ :‬ﺑﻪ ﻣﻌﲎ ﻣﺎﻧﺪﻩ ﻣﺜﻞ ﺗﺮﻙ ﺷﺪﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ( ]ﺗﻮﺑﻪ‪ [٨٣:‬ﺑﻨﺸﻴﻨﻴﺪ ﺑﺎ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ‪) .‬ﻣﺜﻞ ﺯﻧﺎﻥ ﻭ ﺍﻃﻔﺎﻝ ﻛﻪ ﻣﻰﻣﺎﻧﻨﺪ ﻭ ﺑﻪ ﺟﻬﺎﺩ ﺑﲑﻭﻥ ﳕﻰﺷﻮﻧﺪ(‪.‬‬
‫* ﺧﺎﻓﻪ‪ :‬ﺑﻪ ﻣﻌﲎ ﻋﻤﺪ ﺁﺧﺮ ﺧﻴﻤﻪ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺍﺯ ﺯﻧﺎﻥ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻣﺎﻧﺪﻥ ﺩﺭ ﺧﺎﻧﻪ ﻭ ﺧﺎﺭﺝ ﻧﺸﺪﻥ ﺑﻪ ﺟﻨﮓ ﺧﻮﺍﻟﻒ ﺗﻌﱮ ﻣﻰﻛﻨﻨﺪ )ﻣﻔﺮﺩﺍﺕ( ]ﺗﻮﺑﻪ‪ [٩٣-٨٧:‬ﺭﺍﺿﻰ ﺷﺪﻧﺪ‬
‫ﻛﻪ ﺑﺎ ﺯﻧﺎﻥ ﺑﺎﺯ ﻣﺎﻧﺪﻩ‪ ،‬ﺑﺎﺷﻨﺪ ﻃﱪﺳﻰ ﺍﺯ ﺯﺟﺎﺝ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺯﻧﺎﻥ ﺭﺍ ﺧﻮﺍﻟﻒ ﮔﻮﻳﻨﺪ ﺑﻪ ﻋﻠﹼﺖ ﲣﻠﹼﻒ ﺍﺯ ﺟﻬﺎﺩ ﻭﱃ ﺟﺎﻳﺰ ﺍﺳﺖ ﻛﻪ ﲨﻊ ﺧﺎﻟﻔﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻣﺮﺩﺍﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻮﺩ‬
‫ﺧﺎﻟﻒ ﻭ ﺧﺎﻟﻔﻪ ﺁﻧﺴﺖ ﻛﻪ ﻧﺎﳒﻴﺐ ﺑﺎﺷﺪ ﺩﺭ ﺩﻭ ﳏﻞ ﲨﻊ ﻓﺎﻋﻞ ﻓﻮﺍﻋﻞ ﺁﻣﺪﻩ ﻣﺜﻞ ﻓﺎﺭﺱ ﻓﻮﺍﺭﺱ ﻭ ﻫﺎﻟﻚ ﻫﻮﺍﻟﻚ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﺁﻧﺴﺖ‪ :‬ﺭﺍﺿﻰ ﺷﺪﻧﺪ ﺍﻳﻦ ﻛﻪ ﺑﺎ ﺯﻧﺎﻥ‬
‫ﻭ ﺍﻃﻔﺎﻝ ﻭ ﻣﺮﻳﻀﺎﻥ ﻭ ﺑﺎﺯﻧﺸﺴﺘﮕﺎﻥ ﺑﺎﺷﻨﺪ‪ .‬ﺧﻮﺍﻟﻒ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ﳐ ﻠﹼﻒ‪) :‬ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ( ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺗﺮﻙ ﺷﺪﻩ ﻭ ﺑﺎﺯ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ ]ﻓﺘﺢ‪ [١١:‬ﺑﺎﺯ ﮔﺬﺍﺷﺘﮕﺎﻥ ﺍﺯ ﺍﻋﺮﺍﺏ ﺑﺎﺩﻳﻪ ﻧﺸﲔ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﻛﻪ‪ :‬ﺍﻣﻮﺍﻝ ﻭ ﺍﻫﻞ‪ ،‬ﻣﺎ ﺭﺍ ﺍﺯ ﺧﺮﻭﺝ‬
‫ﺑﻪ ﺟﻬﺎﺩ ﻣﺸﻐﻮﻝ ﻛﺮﺩﻧﺪ‪] .‬ﺗﻮﺑﻪ‪] ،[١١٨:‬ﻓﺘﺢ‪.[١٦:‬‬
‫* ﺧﻠﻴﻔﻪ ﺑﻪ ﻣﻌﲎ ﻧﺎﺋﺐ ﻭ ﺟﺎﻧﺸﲔ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻼﻓﺖ ﻧﻴﺎﺑﺖ ﺍﺯ ﻏﲑ ﺍﺳﺖ ﺩﺭ ﺍﺛﺮ ﻏﻴﺒﺖ ﻣﻨﻮﺏ ﻋﻨﻪ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻣﺮﮔﺶ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻋﺎﺟﺰ ﺑﻮﺩﻧﺶ ﻭ ﻳﺎ‬
‫ﺑﺮﺍﻯ ﺷﺮﺍﻓﺖ ﻧﺎﺋﺐ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭﻟﻴﺎﺀ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺍﺭﺽ ﺧﻠﻔﻪ ﻛﺮﺩﻩ ﻳﻌﲎ ﺑﺮﺍﻯ ﺷﺮﺍﻓﺖ ﺍﻭﻟﻴﺎﺀ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪.[١٦٥:‬‬
‫ﺡ« ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﺳﺨﻦ ﺑﻨﺎﺑﺮ ﻗﺎﻋﺪﻩ ﲨﻊ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻣﺆﻧﺚ ﻭ ﻣﺬﹼﻛﺮ ﺩﺭ‬
‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻼﺋﻒ ﲨﻊ ﺧﻠﻴﻔﻪ ﻭ ﺧﻠﻔﺎﺀ ﲨﻊ ﺧﻠﻴﻒ ﺍﺳﺖ ﻣﺜﻞ » ‪‬ﺟ ‪‬ﻌ ﹶﻠ ﹸﻜ ‪‬ﻢ ﺧ‪‬ﻠﹶﻔﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻗ ‪‬ﻮ ِﻡ ‪‬ﻧ ‪‬ﻮ ٍ‬
‫ﺁﻥ ﺣﺴﺎﺏ ﻧﻴﺴﺖ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺁﻣﺪﻩ ]ﺹ‪ [٢٦:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻔﺎﺀ ﻭ ﺧﻼﺋﻒ ﻫﺮ ﺩﻭ ﲨﻊ ﺧﻠﻴﻔﻪ ﺍﺳﺖ‪ .‬ﺧﻠﻔﺎﺀ ﻣﺬﻛﹼﺮ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪» :‬ﺛﻼﺛﺔ ﺧﻠﻔﺎ« ﻭﱃ‬
‫ﺩﺭ ﺧﻼﺋﻒ ﺗﺬﻛﲑ ﻭ ﺗﺄﻧﻴﺚ ﻫﺮ ﺩﻭ ﺟﺎﻳﺰ ﺍﺳﺖ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪» :‬ﺛﻼﺛﺔ ﺧﻼﺋﻒ ﻭ ﺛﻠﺚ ﺧﻼﺋﻒ« ﻭ ﻫﺮ ﺩﻭ )ﺧﻼﺋﻒ ﻭ ﺧﻠﻔﺎﺀ( ﻟﻐﺖ ﻓﺼﻴﺢﺍﻧﺪ ﺷﺎﻫﺪ ﻗﻮﻝ ﺍﻗﺮﺏ ﺁﻧﺴﺖ ﻛﻪ ﻫﺮ ﺩﻭ‬
‫ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ﺍﺧﺘﻼﻑ ﻭ ﻧﺎﺳﺎﺯﮔﺎﺭﻯ ﺁﻧﺴﺖ ﻛﻪ ﻫﺮ ﻳﻚ ﺭﺍﻫﻰ ﻏﲑ ﺍﺯ ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﺑﮕﲑﺩ ﺩﺭ ﻓﻌﻞ ﻳﺎ ﺩﺭ ﻗﻮﻝ ﻭ ﭼﻮﻥ ﺍﺧﺘﻼﻑ ﺩﺭ ﻗﻮﻝ ﮔﺎﻫﻰ ﻣﻨ‪‬ﺠﺮ ﺑﻪ ﺗﻨﺎﺯﻉ ﻣﻰﺷﻮﺩ ﻟﺬﺍ ﺍﺧﺘﻼﻑ ﺑﻪ ﻣﻌﲎ‬
‫ﻧﺰﺍﻉ ﻭ ﳎﺎﺩﻟﻪ ﻣﻰﺁﻳﺪ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ )ﻣﻔﺮﺩﺍﺕ( ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ ﺍﺧﺘﻼﻑ ﺿﺪ‪ ‬ﺍﺗ‪‬ﻔﺎﻕ ﺍﺳﺖ ]ﻣﺮﱘ‪] ،[٣٧:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٩:‬‬
‫ﺍﺧﺘﻼﻑ ﺷﺐ ﻭ ﺭﻭﺯ‪ :‬ﭘﻰ ﺩﺭ ﭘﻰ ﻫﻢ ﺑﻮﺩﻥ ﺁﻥ ﺩﻭ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪ [٦:‬ﺍﻳﻦ ﲨﻠﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ﺍﺳﺘﺨﻼﻑ‪ :‬ﺟﺎﻧﺸﲔ ﮔﺬﺍﺷﱳ ﺍﺳﺖ ﻭ ﻣﻌﲎ ﻃﻠﺐ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ [١٣٣:‬ﺍﮔﺮ ﲞﻮﺍﻫﺪ ﴰﺎ ﺭﺍ ﻣﻴﱪﺩ ﻭ ﺍﺯ ﭘﺲ ﴰﺎ ﺁﻧﻜﻪ ﲞﻮﺍﻫﺪ ﺟﺎﻧﺸﲔ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻳﺸﺮ ﺧﻠﻴﻔﺔﺍﻟﻠﹼﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[٣٠:‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻣﺎ َﺀ« ﻓﺴﺎﺩ ﻭ ﺳﻔﻚ ﺩﻣﺎﺀ ﺩﺭ ﺻﻮﺭﺕ ﻛﺜﺮﺕ ﺍﻧﺴﺎﻥ ﲢﻘﹼﻖﭘﺬﻳﺮ‬
‫ﺴ ِﻔ ‪‬‬
‫ﺴ ‪‬ﺪ ﻓﻴﻬﺎ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﺤﺒﺖ ﺍﺯ ﻳﻚ ﻧﻔﺮ ﻧﻴﺴﺖ ﻭﮔﺮﻧﻪ ﺩﺭ ﺟﻮﺍﺏ ﺧﺪﺍ ﻣﻼﺋﻜﻪ ﳕﻰﮔﻔﺘﻨﺪ » ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﺧﻼﻓﺖ ﺑﺮ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﺤﺼﺮ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﻭﻻﺩﺵ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺷﺮﻳﻚ ﺍﻧﺪ ﰉ ﺁﻧﻜﻪ ﺍﺧﺘﺼﺎﺻﻰ ﺩﺭ ﺑﲔ ﺑﺎﺷﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺗﻌﻠﻴﻢ ﺍﲰﺎﺀ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺷﱳ‬
‫ﺍﻳﻦ ﻋﻠﻢ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻄﻮﺭﻳﻜﻪ ﺁﺛﺎﺭ ﺁﻥ ﺗﺪﺭﳚﺎﹰﻭ ﺩﺍﺋﻤﹰﺎ ﺍﺯ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺍﳌﻨﺎﺭﺝ ‪ ١‬ﺹ ‪ ٢٥٨‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻇﺎﻫﺮ )ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ( ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺧﻠﻴﻔﻪ ﺁﺩﻡ ﻭ ﳎﻤﻮﻉ ﺫﺭﻳ‪‬ﺔ ﺍﻟﻮﺳﺖ‪ .‬ﻭ ﺩﺭ ﺹ ‪ ٢٦٠:‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻧﺴﺎﻥ ﺿﻌﻴﻒ ﺧﻠﻖ ﺷـﺪﻩ ﻭﱃ‬
‫ﺩﺍﺭﺍﻯ ﺣﺲ‪ ‬ﻭ ﺷﻌﻮﺭ ﺍﺳﺖ ﻭ ﺑﺎ ﺁﻥ ﺩﻭ ﺩﺭ ﻛﺎﺋﻨﺎﺕ ﺗﺼﺮ‪‬ﻑ ﻣﻰﻛﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺯﻳﺮ ﺳﻠﻄﻪ ﺧﻮﺩ ﻣﻰﻛﺸﺪ ﻟﺬﺍ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﳘﻪ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻋﺠﻴﺒﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻳﻪ ﺟﺎﺋﻰ ﺧﻮﺍﻫﺪ‬
‫ﺭﺳﻴﺪ ﻛﻪ ﳕﻰﺗﻮﺍﻥ ﺣﺴﺎﺏ ﻛﺮﺩ‪.‬‬
‫ﺍﺯ ﺣﻴﺚ ﺍﺳﺘﻌﺪﺍﺩ ﺉ ﺁﺭﺯﻭ ﻭ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﻏﲑ ﳏﺪﻭﺩ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺗﺎ ﺑﻮﺍﺳﻄﻪ ﺍﻭ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪ .‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﺧﻠﻴﻔﻪ ﻭ‬
‫ﺟﺎﻧﺸﲔ ﺧﻮﺩ ﺩﺭ ﺯﻣﲔ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺍﻭ ﻋﺠﺎﺋﺐ ﺻﻨﻊ ﺧﺪﺍ ﻭ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﺧﺪﺍ ﻭ ﺑﺪﺍﻳﻊ ﺣﻜﻤﺖ ﺍﻭ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﺳﺎﺯﺩ )ﺧﻼﺻﻪ ﺳﺨﻦ ﺍﳌﻨﺎﺭ(‪.‬‬
‫ﺗﻮﺿﻴﺢ ﺳﺨﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺍﻯ ﺍﲰﺎﺀ ﺣﺴﲎ ﻭ ﺻﻔﺎﺕ ﻋﻠﻴﺎﺳﺖ ﻭ ﺑﺸﺮ ﺩﺭ ﲤﺎﻣﻰ ﺁ‪‬ﺎ ﺧﻠﻴﻔﻪ ﻭ ﺟﺎﻧﺸﲔ ﺧﺪﺍ ﺩﺭ ﺯﻣﲔ ﺍﺳﺖ ﻭ ﺩﺭ ﲤﺎﻡ ﺷﺌﻮﻥ ﺧﻮﻳﺶ ﻛﺎﺭﻫﺎﻯ ﺧﺪﺍ ﺭﺍ‬
‫ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ ﻭ ﻣﻈﻬﺮ ﺍﲰﺎﺀ ﻭ ﺻﻔﺎﺕ ﺣﻖ ﺍﺳﺖ ﺍﻟﻨﻬﺎﻳﻪ ﻛﻤﺎﻝ ﻭ ﺍﰎﹼ ﺁﻥ ﺻﻔﺎﺕ ﺩﺭ ﺧﺪﺍﺳﺖ ﻭ ﺑﻪ ﺍﻧﺴﺎﻥ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﻋﻄﺎ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺧﻼﻓﺖ ﺷﺎﻣﻞ ﲤﺎﻡ ﺍﻧﺴﺎﻥ‬
‫ﺍﺳﺘﺎﻋﻢ‪ ‬ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ‪ ،‬ﻣﺆﻣﻦ ﻭ ﻛﺎﻓﺮ‪ ،‬ﺑﺪﻛﺎﺭ ﻭ ﻧﻴﻜﻮﻛﺎﺭ‪.‬‬
‫ﻣﺜﻼ ﺧﺎﻟﻖ‪ ،‬ﺭﺍﺯﻕ‪ ،‬ﻋﻠﻴﻢ‪ ،‬ﻗﺎﺩﺭ‪ ،‬ﻏﻔﻮﺭ‪ ،‬ﲰﻴﻊ‪ ،‬ﺑﺼﲑ‪ ،‬ﺭﺣﻴﻢ‪ ،‬ﺣﻜﻴﻢ‪ ،‬ﻏﻔﻮﺭ ﻭ‪ ...‬ﺍﺯ ﺍﲰﺎﺀ ﺣﻖ ﺗﻌﺎﱃ ﺍﺳﺖ‪ .‬ﺑﺸﺮ ﺩﺭ ﲤﺎﻡ ﺍﻳﻦ ﺻﻔﺎﺕ ﻭ ﺍﲰﺎﺀ ﺟﺎﻧﺸﲔ ﺧﺪﺍﺳﺖ‪ .‬ﺧﺪﺍ ﳘﻪ ﺭﺍ ﺧﻠﻖ‬
‫ﻛﺮﺩﻩ ﺑﺸﺮ ﻧﻴﺰ ﻣﺜﻼ ﺳﺎﺧﺘﻤﺎﻥ‪ ،‬ﻛﺎﺭﺧﺎﻧﻪ ﻭ ﻏﲑﻩﺭﺍ ﺧﻠﻖ ﻣﻰﻛﻨﺪ ﻭ ﺑﺎﻗﺪﺭﺕ ﺧﺪﺍ ﺩﺍﺩﻯ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻭﻻﺩ ﺧﻮﺩ ﺭﻭﺯﻯ ﻓﺮﺍﻫﻢ ﻣﻰﺁﻭﺭﺩ‪،‬ﺩﺍﻧﺎﺳﺖ‪ ،‬ﻗﺪﺭﺕ ﺩﺍﺭﺩ‪،‬‬
‫ﻣﻰﺷﻨﻮﺩ‪،‬ﻣﻰﺑﻴﻨﺪ‪ ،‬ﻣﻬﺮﺑﺎﻥ‪ ،‬ﳏﻜﻢ ﻛﺎﺭ‪ ،‬ﭼﺎﺭﻩ ﺳﺎﺯ ﻭ ﻣﺪﺑ‪‬ﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﳘﻪ ﺟﺎﻧﺸﻴﲎ ﺍﺯ ﺣﻀﺮﺕ ﺍﺯ ﺣﻀﺮﺕ ﺣﻖ ﺗﻌﺎﱃ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻣﺎﻣﺎﻥ ﻭ ﳐﺼﻮﺻﹰﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻼ ﻣﻰﺧﻮﺍﻧﻴﻢ ﻛﻪ‪ :‬ﻣﻈﻬﺮ ﺻﻔﺎﺕ ﺣﻖ ﺍﻧﺪ ﻳﻌﲎ ﺩﺭ ﺍﻇﻬﺎﺭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﺎﻓﻮﻕ ﺍﻧﺪ ﻭ ﺍﮔـﺮ‬
‫ﮔﻔﺘﻴﻢ‪ :‬ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺪﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭ ﻣﺎﻧﻨﺪ ﺧﺪﺍ ﻭ ﺑﻪ ﺟﺎﻧﺸﻴﲎ ﺧﺪﺍ ﻗﻮﻯ ﻭ ﻛﺎﺭﺳﺎﺯ ﻭ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﺍﺳﺖ ﮔﺮﭼﻪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺍﻧﺴﺎﻥﻫﺎ ﳘﻪ ﻳﺪﺍﻟﻠﹼﻪﺍﻧﺪ ﻭﱃ ﻧﻪ ﻣﺜﻞ‬
‫ﺁﳓﻀﺮﺕ ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ‪ :‬ﺑﺸﺮ ﺧﺪﺍ ﺻﻔﺖ ﺍﺳﺖ ﻭ ﺟﺎﻧﺸﲔ ﺧﺪﺍﺳﺖ‪ .‬ﺍﺻﻞ ﻧﲑﻭﻫﺎ ﻭ ﺻﻔﺎﺕ ﻛﻪ ﺑﺸﺮ ﺩﺍﺭﺍﺳﺖ ﺍﺯ ﺧﺪﺍ ﻣﻰﺑﺎﺷﺪ ﻣﻨﺘﻬﻰ ﺑﺪ ﻛﺎﺭﺍﻥ ﺟﺎﻧﺸﻴﻨﺎﻥ ﺧـﻮﺏ ﺍﻧـﺪ‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪] ،[١٦٥:‬ﻓﺎﻃﺮ‪ [٣٩:‬ﻣﻨﻈﻮﺭ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺧﻠﻴﻔﺔﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻛﺎﻓﺮ ﻧﻴﺰ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻛﺎﻓﺮ ﻧﻴﺰ ﺧﻠﻴﻔﻪ ﺧﺪﺍﺳﺖ ﺍﻣ‪‬ﺎ ﻛﻔﺮ ﺍﻭ ﺩﺭ ﭘﻴﺶ‬
‫ﺧﺪﺍ ﺭﺳﻮﺍﻳﺶ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﻭﱃ ﺩﺭ ﺁﻳﺎﺗﻰ ﻣﺜﻞ ]ﻳﻮﻧﺲ‪] ،[١٤:‬ﺍﻋﺮﺍﻑ‪ [٦٩:‬ﻇﺎﻫﺮﹰﺍ ﺟﺎﻧﺸﲔ ﺷﺪﻥ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ ﺍﺳﺖ ﻧﻪ ﺧﻠﻴﻔﺔﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ‪ ٨٤‬ﺍﻋﺮﺍﻑ ﻭﱃ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻳﻪ ‪ ٧٤‬ﻳﻮﻧﺲ‬
‫ﻭ ‪ ٦٢‬ﳕﻞ ﺧﻠﻴﻬﺔ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺧﺎﲤﻪ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﻨﺎﻯ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺸﺮ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺯ ﺣﻴﺚ ﺻﻨﻌﺖ ﻭ ﻛﺎﺭ ﻭ ﻋﻤﻞ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺧﺪﺍ ﺻﻔﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻣﻈﻬﺮ ﺑﻴﺸﺘﺮ ﺁﻥ ﺩﺭ ﺯﻧﺪﮔﻰ‬
‫‪‬ﺸﱴ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﺭﺍﺩﻩ ﻛﺎﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﻡ ﺑﺎﻳﺪ ﻣﻨﺘﻈﺮ ﺗﺮﻗﻴ‪‬ﺎﺕ ﻋﺠﻴﺐ ﺑﺸﺮ ﺩﺭ ﺩﻧﻴﺎ ﺑﻮﺩ ﻛﻪ ﺍﻳـﻦ‬
‫ﻣﻮﺟﻮﺩ ﻣﺮﻣﻮﺯ ﻭ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﭼﻪ ﻛﺎﺭﻫﺎﺋﻰ ﺍﳒﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻭ ﻇﻬﻮﺭ ﺁﻥ ﻛﺎﺭﻫﺎ ﺩﻟﻴﻞ ﺧﻠﻴﻔﺔ ﺍﻟﻠﹼﻪ ﻭ ﻣﻈﻬﺮ ﺻﻔﺎﺕ ﺣﻖ ﺑﻮﺩﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻣﻌﺮ‪‬ﻑ ﻛﻤﺎﻝ ﻗﺪﺭﺕ ﺧﺪﺍﺳﺖ‪.‬‬
‫]ﺹ‪ [٢٦:‬ﺑﺦ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺧﻼﻓﺖ‪ ،‬ﺧﻼﻓﺖ ﺣﻜﻮﻣﺖ ﻭ ﻗﻀﺎﻭﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺧﺺ‪ ‬ﺍﺯ ﺧﻼﻓﺖ ﺳﺎﺑﻖ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻧﺴﺎﻥ ﮔﻔﺘﻪ ﺷﺪ ﺯﻳﺮﺍ ﺟﺎﻧﺸﻴﲎ ﺩﺍﻭﺩ ﻓﻘﻂ‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺑﻮﺩ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﻛﺼﺪﺍﻕ ﺧﻼﻓﺖ ﺳﺎﺑﻖ ﮔﺮﻓﺘﻪ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻪ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [٣٠:‬ﻣﻨﻄﺒﻖ ﺧﻼﻓﺖ ﺩﺍﻭﺩ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺟﺎﻧﺸﲔ ﺑﻮﺩﻥ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺳﺎﺑﻖ ﺍﺳﺖ ﻭﱃ ﺁﻥ‬
‫ﺧﻼﻓﺖ ﻇﺎﻫﺮ ﺁﻳﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﺧﺘﻼﻑ ﳑﺪﻭﺡ ﻭ ﻣﺬﻣﻮﻡ‬
‫* ]ﻫﻮﺩ‪.[١١٨-١١٧:‬‬
‫ﺍﻳﻦ ﺩﻭ ﺍﻳﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﻣﺮﺍﺩ ﺍﺯ »ﳐﺘﻠﻔﲔ« ﺍﺧﺘﻼﻑ ﺩﺭ ﺩﻳﻦ ﺍﺳﺖ ﻳﺎ ﺍﺧﺘﻼﻑ ﺩﺭ ﺳﻼﺋﻖ‪ ،‬ﺳﻨﻦ‪ ،‬ﺫﻭﻗﻴ‪‬ﺎﺕ‪ ،‬ﺁﺩﺍﺏ‪ ،‬ﻣﻘﺎﺻﺪ‪ ،‬ﺍﻋﻤﺎﻝ ﻭ ﻏﲑﻩ؟‪.‬‬
‫ﲔ« ﻳﺎ ﺍﺯ ﻣﻌﲎ ﻻﺯﻡ ﺁﻥ؟‪.‬‬
‫ﻚ« ﺍﺳﺘﺜﻨﺎ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ »ﻻ ﻳِﺰﺍﻟﻮ ﹶﻥ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬
‫‪» -٢‬ﺍِﻟﹼﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬
‫ﻚ« ﺭﲪﺖ ﺍﺳﺖ ﻳﺎ ﺍﺧﺘﻼﻑ ﻛﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﻛﻼﻡ ﺳﺎﺑﻖ ﻣﺴﺘﻔﺎﺩﺍﻧﺪ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮﺍﻯ ﺍﺧﺘﻼﻑ ﺁﻓﺮﻳﺪﻩ ﻳﺎ ﺭﲪﺖ؟ ﻭ ﻳﺎ‬
‫‪ -٣‬ﻣﺸﺎﺭﺍﻟﻴﻪ »ﻟِﺬِﻟ ‪‬‬
‫ﻣﺸﺎﺭﺍﻟﻴﻪ ﺁﻥ ﻣﻀﻤﻮﻥ ﻛﻼﻡ ﺳﺎﺑﻖ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺍﺧﺘﻼﻑ ﻭ ﻫﻢ ﺭﲪﺖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺱ‪ «...‬ﺟﻌﻞ ﺍﺟﺒﺎﺭﻯ ﺍﺳﺖ ﻳﺎ ﺍﺧﺘﻴﺎﺭﻯ؟‪.‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪ -٤‬ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ »ﹶﻟ ‪‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺍﻭ‪‬ﻝ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺑﺎ ﻣﻼﺣﻈﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﻼﻑ‪ ،‬ﺍﺧﺘﻼﻑ ﺩﺭ ﺩﻳﻦ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻣﺎﺋﺪﻩ‪ [٤٨:‬ﺁﻳﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣ‪‬ﺖ‬
‫ﻭﺍﺣﺪﻩ ﺍﻣ‪‬ﱴ ﺍﺳﺖ ﻛﻪ ﺩﺍﺭﺍﻯ ﻳﻚ ﺩﻳﻦ ﻭ ﻳﻚ ﺁﺋﲔ ﺑﺎﺷﺪ‪ .‬ﻭﱃ ﺩﺭ ﺁﻳﻪ ‪ ٩٣‬ﳓﻞ ﻭ ‪ ٨‬ﺷﻮﺭﻯ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﲢﺎﺩ ﺩﺭ ﻧﻴﻜﻮﻛﺎﺭﻯ ﺍﺳﺖ‪.‬‬
‫ﺱ« ﺟﻌﻞ ﺍﺟﺒﺎﺭﻯ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺧﺪﺍ ﺟﻌﻞ ﺍﺟﺒﺎﺭﻯ ﺭﺍ ﳔﻮﺍﺳﺘﻪ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﻣﺮﺩﻡ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﺩﻳﻦ ﺣﻖ‪ ‬ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻟﺬﺍ ﭘﻴﻮﺳﺸﺘﻪ ﺩﺭ ﺩﻳﻦ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ »ﹶﻟ ‪‬‬
‫ﲔ«‪.‬‬
‫ﺍﺧﺘﻼﻑ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ »ﻭ‪‬ﻻ ﻳ‪‬ﺰﺍﻟﹸﻮ ﹶﻥ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬
‫ﺍﺧﺘﻼﻑ ﺩﺭ ﺩﻳﻦ ﺍﮔﺮ ﺍﺯ ﺭﻭﻯ ﻃﻠﺐ ﻭﺍﻗﻊ ﻭ ﲢﺮ‪‬ﻯ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﻗﻬﺮﹰﺍ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻋﺬﺭ ﻣﻮﺟ‪‬ﻪ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﺧﺘﻼﻑ ﺩﺭ ﺍﺻﻮﻝ ﺍﺻﻼ ﻳﺎ ﺑﻪ ﻭﺟﻮﺩ ﳕﻰﺁﻳﺪ ﻭ ﻳﺎ‬
‫ﺧﻴﻠﻰ ﻛﻢ ﻭ ﺟﺰﺋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺍﮔﺮ ﻃﺎﻟﺒﺎﻥ ﺩﺭ ﻃﻠﺐ ﺣﻘﻴﻘﺖ ﺑﺎﺷﻨﺪ ﺑﺎ ﻛﻤﺘﺮﻳﻦ ﺗﻼﺵ ﻭ ﺗﻔﻜﹼﺮ ﺣﻖ‪ ‬ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﺍﺯ ﺭﻭﻯ ﻋﻨﺎﺩ ﻭ ﳉﺎﺟﺖ ﺑﺎﺷﺪ ﭘﻴﺶ‬
‫ﺧﺪﺍ ﻣﻮﺟﺐ ﻣﺴﺌﻮﻟﻴ‪‬ﺖ ﻭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻧﻮﻋﹰﺎ ﺍﺧﺘﻼﻓﺎﺕ ﺩﻳﲎ ﺩﺭ ﺍﺛﺮ ﳉﺎﺟﺖ ﻭ ﺍﺧﺘﻼﻑ ﻋﻤﺪﻯ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﺭﻭﺷﻦ ﺷﺪﻥ ﻭﺍﻗﻊ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺑﻘﺮﻩ‪ [٢١٣:‬ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩:‬ﻭ ﺍﻳﻀﹰﺎ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩:‬ﻭ ﺍﻳﻀ ﹰﺎ ﻓﺮﻣـﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪ [٧١:‬ﺍﻳـﻀ ﹰﺎ ]ﺭﻭﻡ‪] - [٣٢:‬ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪] - [١٠٥:‬ﺷﻮﺭﻯ‪.[١٤:‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺧﺘﻼﻑ ﻋﻤﺪﻯ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﻭ ﻣﻮﺟﺐ ﺁﻥ ﻋﻨﺎﺩ ﻣﻰﺑﺎﺷﺪ ﻧﻪ ﳐﻔﻰ ﻣﺎﻧﺪﻥ ﺣﻘﻴﻘﺖ‪ ،‬ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﻣﺒﻐﻮﺽ ﺧﺪﺍﺳﺖ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺑﺮ ﻛﻨﺪﻥ ﺁﻥ‬
‫ﺩﻋﻮﺕ ﺑﻪ ﺍﺗ‪‬ﻔﺎﻕ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺷﻮﺭﻯ‪] ،[١٣:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٦٤:‬‬
‫ﻭ ﺍﻣ‪‬ﺎ ﺍﺧﺘﻼﻑ ﺩﺭ ﺳﻨﻦ‪ ،‬ﺁﺩﺍﺏ‪ ،‬ﺭﻭﺣﻴﺎﺕ‪ ،‬ﺳﻼﺋﻖ ﻭ ﻏﲑﻩ ﺍﺯ ﺿﺮﻭﺭﺕ ﻋﺎﱂ ﻭ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻏﲑ ﺁﻥ ﺻﻮﺭﺕ ﺩﻧﻴﺎ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗﺮﻗﹼﻰ ﳕﻰﻛﺮﺩ ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ‬
‫ﺷﺪ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﻣﻮﺭﺩ ﻧﻈﺮ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻧﻴﺴﺖ‪.‬‬
‫ﲔ«ﻳﻌﲎ ﻣﮕﺮ ﺁﻥ ﻛﺴﻰ ﻛﻪ ﺧﺪﺍﻳﺖ ﺭﺣﻢ ﻛﻨﺪ ﺗﺎﺑﻊ ﺣﻖ‪ ‬ﺑﺎﺷﺪ ﻭ ﳋﺘﻼﻑ ﻧﻜﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﻚ« ﺍﺳﺘﺜﻨﺎ ﺍﺳﺖ ﺍﺯ » ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺩﻭ‪‬ﻡ‪ :‬ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﮔﺬﺷﺖ »ﺍِﻟﹼﺎ ‪‬ﻣ ‪‬ﻨ ‪‬ﺮ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬
‫ﻚ« ﻣﺼﺪﺍﻕ ﳘﺎﻥ » ﹶﻓﻬ‪‬ﺪ‪‬ﻯ ﺍﻟﻠﹼ ‪‬ﻪ ﺍﻟﱠﺬﻳ ِﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ« ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ [٢١٣:‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺻﻮﺭﺕ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬‬
‫ﻚ« ﺭﺍﺟﻊ ﺑﻪ ﺭﲪﺖ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﺍﺧﺘﻼﻑ ﻛﻪ ﺍﺧﺘﻼﻑ ﺩﻳﲎ ﻣﻮﺭﺩ ﺭﺿﺎﻯ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﻋﻠﹼﺖ ﺧﻠﻘﺖ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ‪ :‬ﺑﻨﺎ ﺑﺮ ﲢﻘﻴﻖ ﺑﻪ ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ‪ :‬ﺑﻨﺎ ﺑﺮ ﲢﻘﻴﻖ ﻓﻮﻕ »ﻟِﺬِﻟ ‪‬‬
‫ﲔ« ﺩﺭ ﺻﻮﺭﺗﻰ ﺻﺤﻴﺢ ﺑﻮﺩ ﻣﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﻼﻑ‪ ،‬ﺍﺧﺘﻼﻑ ﺳﻼﺋﻖ ﻭ ﺭﻭﺣﻴ‪‬ﺎﺕ ﺑﺎﺷﺪ ﻛﻪ ﻋﺎﻣﻞ ﻣﻬﻢ ﭘﻴﺸﺮﻓﺖ ﺑﺸﺮ ﺍﺳﺖ ‪.‬‬
‫ﳕﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺍﺷﺎﺭﻩ ﺑﻪ » ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻔ ‪‬‬
‫ﻚ ‪‬ﺧ ﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ« ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺭﲪﺖ ﻣﺆﻧﺚ ﺣﻘﻴﻘﻰ ﻧﻴﺴﺖ ﻟﺬﺍ ﺁﻣﺪﻩ ]ﻛﻬﻒ‪] ،[٩٨:‬ﺍﻋﺮﺍﻑ‪ [٥٦:‬ﻭ ﻧـﻪ‬
‫ﻭ ﺍﻳﻨﻜﻪ ﺭﲪﺖ ﻣﺆﻧﺚ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻻﺯﻡ ﺑﻮﺩ »ِﻟِﺘ ﹾﻠ ‪‬‬
‫ﻓﺮﻣﻮﺩﻩ‪» :‬ﻫﺬﺍﻩ ﻗﺮﻳﻨﺔ«‪.‬‬
‫_______________________________________________‬
‫ﺧﻠﻖ = )ﻣﺜﻞ ﻓﻠﺲ( ﺁﻓﺮﻳﺪﻥ ﻭ ﺁﻓﺮﻳﺪﻩ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺻﻞ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻭ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻓﺮﻳﺪﻥ ﺗﻮﺃﻡ ﺑﺎ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻭ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻓﺮﻳﺪﻥ ﺗﻮﺃﻡ ﺑﺎ‬
‫ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺍﺳﺖ ﻟﺬﺍ ﺧﻠﻖ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺁﻓﺮﻳﺪﻥ ﻣﻌﲎ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺩﺭﺳﺖ ﻣﻰﺑﺎﺷﺪ)ﺍﻟﺘﻘﺪﻳﺮ ﺍﳌﺴﺘﻘﻴﻢ( ﺉ ﺩﺭ ﺍﺑﺪﺍﻉ ﺷﻰ ﺀ‪ ...‬ﻭ‬
‫ﺍﳚﺎﺩ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪...‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٩‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺍﺻﻞ ﺍﳋﻠﻖ ﺍﻟﺘﻘﺪﻳﺮ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺁﻓﺮﻳﺪﻥ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ [٥٤:‬ﺑﺪﺍﻥ ﺁﻓﺮﻳﺪﻥ ﻭ ﺩﺳﺘﻮﺭ ﻣﺎﻝ ﺧﺪﺍﺳﺖ ﻭ ﺍﻥ ﺑﺪﻳﻦ ﻣﻌﲎ ﺑﻴﺸﺘﺮ ﺍﺯ ﭼﻬﻞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣـﺪﻩ ﺍﺳـﺖ‪] .‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪،[١٩١ :‬‬
‫]ﻟﻘﻤﺎﻥ‪.[٢٨:‬‬
‫ﺍﻣ‪‬ﺎ ﺧﻠﻖ ﺑﻪ ﻣﻌﲎ ﺁﻓﺮﻳﺪﻩ )ﳐﻠﻮﻕ( ﳓﻮ ]ﺍﺳﺮﺍﺀ‪] ،[٤٩:‬ﺍﺑﺮﺍﻫﻴﻢ‪ [١٩:‬ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ ﺧﻠﻖ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺍﻏﻠﺐ ﻧﺰﺩﻳﻚ ﺑﻪ ﲤﺎﻡ ﺩﺭ ﻛﺎﺭ ﺧﺪﺍ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﻭﱃ ﺑﻌﻀﹰﺎ ﺩﺭ ﻛﺎﺭ‬
‫ﺁﺩﻣﻰ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺁﺩﻣﻰ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺁﻣﺪﻩ ]ﻣﺎﺋﺪﻩ‪ [١١٠:‬ﻭ ﻣﺜﻞ ]ﻣﺆﻣﻨﻮﻥ‪.[١٤:‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺧﻠﻘﺖ ﺗﺼﺮ‪‬ﻑ ﺩﺭ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻳﻌﲎ ﻣﺜﻼ ﺍﺯ ﺧﺎﻙ ﻭ ﭼﻮﺏ ﺧﺎﻧﻪ ﺩﺭﺳﺖ ﻛﺮﺩﻥ ﻭ ﮔﺮﻧﻪ ﻓﺮﻣﻮﺩﻩ ]ﻓﺎﻃﺮ‪.[٣:‬‬
‫ﺧﻠﻖ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ ﻭ ﻋﻨﻖ( ﺑﻪ ﻣﻌﲎ ﻋﺎﺩﺕ ﻭ ﻃﺒﻊ ﻭ ﻣﺮﻭ‪‬ﺕ ﻭ ﺩﻳﻦ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ]ﻗﻠﻢ‪ [٤:‬ﺣﻘﺎ ﻛﻪ ﻧﻮ ﺑﺮ ﺧﻠﻖ ﻋﻈﻴﻤﻰ ﺍﺳﺘﻮﺍﺭﻯ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﺧﻠﻖ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ ﻭ ﻗﻔﻞ( ﺩﺭ ﺍﺻﻞ ﻳﻜﻰ ﺍﻧﺪ ﺍﻭ‪‬ﱃ ﳐﺼﻮﺹ ﻫﻴﺌﺖ ﻭ ﺍﺷﻜﺎﻝ ﻭ ﺻﻮﺭ ﻇﺎﻫﺮﻯ ﺍﺳﺖ ﻭ ﺩﻭ‪‬ﻣﻰ ﳐﺼﻮﺹ ﺑﻪ ﻗﻮﺍ ﻭ ﺻﻔﺎﺕ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺑﺼﲑﺕ ﻗﺎﺑﻞ ﺩﺭﻙ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺧﻼﻕ‪ :‬ﺑﻪ ﻣﻌﲎ ﻧﺼﻴﺐ ﺧﻮﺏ ﺍﺳﺖ )ﳎﻤﻊ( ﻗﺎﻣﻮﺵ ﻭ ﺍﻗﺮﺏ ﻗﻴﺪ ﻭﺍﻓﺮ ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﻧﺪ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻓﻀﻴﻠﱴ ﻛﻪ ﺑﺎ ﺍﺧﻼﻕ ﺧﻮﺏ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻣﻌﲎ ﻣﻰﻛﻨﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪[٧٧:‬‬
‫ﺁﻧﺎﻥ ‪‬ﺮﻩﺍﻯ ﺩﺭ ﺁﺧﺮﺕ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺧﻠﹼﺎﻕ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺣﺠﺮ‪ - ٨٦‬ﻳﺲ‪.٨١‬‬
‫ﺍﺧﺘﻼﻕ‪ :‬ﺑﻪ ﻣﻌﲎ ﻛﺬﺏ ﻭ ﺍﻓﺘﺮﺍﺀ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻠﻖ‪ ،‬ﺍﺧﺘﻼﻕ‪ ،‬ﻓﺮﻯ‪ ،‬ﺍﻓﺘﺮﺍﺀ ﺩﺭ ﻣﻌﲎ ﻗﺮﻳﺐ ﻫﻢ ﺍﻧﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻫﺮ ﺟﺎ ﻛﻪ ﺧﻠﻖ ﺩﺭ ﻭﺻﻒ ﻛﻼﻡ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ ﻣﻌﻨﺎﻯ ﻛﺬﺏ‬
‫ﻣﻰﺩﻫﺪ ]ﺹ‪ [٧:‬ﻣﺎ ﺍﻳﻦ ﭼﻨﲔ ﺳﺨﲎ ﺩﺭ ﻣﻠﹼﺖ ﺁﺧﺮ ﻧﺸﻴﺪﻩﺍﱘ ﺍﻳﻦ ﺟﺰ ﺩﺭﻭﻍ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ [١٣٧:‬ﮔﻔﺘﻪﺍﻧﺪ‪:‬ﻧﻴﺴﺖ ﺍﻳﻦ ﻣﮕﺮ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍﺀ ﭘﻴﺸﻨﻴﺎﻥ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺪ‪‬ﻩﺍﻯ ﺁﻥ ﺭﺍ ﺑﻪ ﻓﺘﺢ ﺧﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺿﻢ‪ ‬ﺧﺎﺀ ﻭ ﻻﻡ‪ .‬ﺍﺑﻮ ﻋﻠﻰ‬
‫ﲔ ﻳﻌﲎ ﻋﺎﺩﺕ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻭ ﺩﺭﻭﻍ ﺁ‪‬ﺎ ﻃﱪﺳﻰ ﺧﻮﺩﺵ ﺁﻥ ﺭﺍ ﻛﺬﺏ ﻣﻌﲎ ﻛﺮﺩﻩ ﻳﻌﲎ ﻗﻮﻡ ﻋﺎﺩ ﺑﻪ ﻫﻮﺩ ﮔﻔﺘﻨﺪ‪ :‬ﺳﺨﻨﺎﻥ ﺗﻮ ﳘﺎﻥ ﺩﺭﻭﻍ ﮔﺬﺷﺘﮕﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﺎﺭ‬
‫ﮔﻔﺘﻪ‪ :‬ﺧ ﹸﻠ ‪‬ﻖ ﺍ ﹾﻟﺎﹶﻭ‪‬ﻟ ‪‬‬
‫ﻣﺎ ﻭ ﺍﻳﻦ ﺑﻨﺎﺀ ﻭ ﻣﺼﺎﻧﻊ‪ ،‬ﻋﺎﺩﺕ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻣﺎﺳﺖ‪] * .‬ﻓﺮﻗﺎﻥ‪ [٢:‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳐﻠﻮﻗﺎﺕ ﺑﻪ ﻃﻮﺭ ﻛﻠﹼﻰ ﺁﻓﺮﻳﺪﻩ ﺧﺪﺍ ﺍﻧﺪ ﻭ ﻏﲑ ﺍﺯ ﺍﻭ ﺧﺎﻟﻖ ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‬
‫ﺑﺮ ﺧﻼﻑ ﻗﻮﻝ ﺛﻨﻮﻳ‪‬ﻪ ﻛﻪ ﻣﺒﺪﺃ ﻋﺎﱂ ﺭﺍ ﺩﻭ ﺗﺎ ﺩﺍﻧﺴﺘﻪ ﻭ ﺷﺮﻭﺭ ﻭ ﻇﻠﻤﺖ ﺭﺍ ﳐﻠﻮﻕ ﺍﻫﺮﳝﻦ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﺎﺕ ]ﺍﻧﻌﺎﻡ‪] ،[١٠٢:‬ﺭﻋﺪ‪ [١٦:‬ﳘﭽﻨﲔ ﺁﺳﺖ ﺁﻳﻪ ‪٦٢‬‬
‫ﺯﻣﺮ ﻭ ‪ ٦٢‬ﻏﺎﻓﺮ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﲝﺚ ﻟﻔﻆ ﺟﻼﻟﻪ »ﺍﻟﻞﹼ« ﮔﺬﺷﺖ‪.‬‬
‫* ]ﻣﻠﻚ‪ [٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﮒ ﳘﭽﻮﻥ ﺯﻧﺪﮔﻰ ﳐﻠﻮﻕ ﻭ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﻋﺪﻡ ﺻﺮﻑ ﻧﻴﺴﺖ‪.‬‬
‫* ]ﻋﻨﻜﺒﻮﺕ‪ [١٧:‬ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﺗﺨ‪‬ﻠﹸﻘﹸﻮ ﹶﻥ ﺍِﻓﹾﻜﹰﺎ« ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﺑﻪ ﺩﺭﻭﻍ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻌﺒﻮﺩ ﻣﻰﺧﻮﺍﻧﻴﺪ ﺍﻳﻨﻬﺎ ﻣﻌﺒﻮﺩ ﻧﻴﺴﺘﻨﺪ ﻭ ﻻ ﻳﻀﺮ‪ ‬ﻭ ﻻ ﻳﻨﻔﻊ ﺍﻧﺪ ﻣﺜﻞ ]ﳒﻢ‪ [٢٣:‬ﻣﻌﲎ ﺁﻳﻪ‬
‫ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻏﲑ ﺍﺯ ﺧﺪﺍ ﺑﺘﻬﺎﺋﻰ ﺭﺍ ﻣﻰﭘﺮﺳﺘﻴﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺩﺭﻭﻍ ﻣﻌﺒﻮﺩ ﻣﻰﺧﻮﺍﻧﻴﺪ ﻭ ﺩﺭﻭﻍ ﻣﻰﺳﺎﺯﻳﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﻭﻍ ﻣﻰﺳﺎﺯﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﻭﻍ ﺳﺎﺯﻯ ﺧﻠﻖ ﺍﻻﻓﻚ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ]ﻓﺠﺮ‪ [٨:‬ﺍﺯﺳﺎﺧﱳ ﺑﻨﺎﻯ ﺍﺭﻡ ﺧﻠﻖ ﺗﻌﺒﲑ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ [١١٩:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺍﻣﺮ ﺧﺪﺍﺳﺖ ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﺍﻣﺮ ﻣﻰﻛﻨﻢ ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺭﺍ ﺗﻐﻴﲑ ﻣﻰﺩﻫﻨﺪ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻗﺪ ﻣﺎﺀ ﻣﻔﺴ‪‬ﺮﻳﻦ ﻣﺜﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭ ﻣﺆﻳﺪ ﺁﻥ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺭﻭﻡ‪ [٣٠:‬ﻛﻪ ﺑﺪﻳﻦ ﻓﻄﺮﺓ ﺍﻟﻠﹼﻪ ﻭ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻃﻼﻕ ﺷﺪﻩ ﻭ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺳﺎﺑﻖ ﲢﻠﻴﻞ ﺣﺮﺍﻡ ﻭ ﲢﺮﱘ ﺣﻼﻝ ﺍﺳﺖ )ﳎﻤﻊ( ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﺧﺼ‪‬ﻰ ﻭ ﺍﺧﺘﻪ ﻛﺮﺩﻥ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺗﻐﻴﲑ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﻣﻨﻄﺒﻖ ﻣﻰﺷﻮﺩ ﺑﺮ ﺍﺧﺘﻪ ﻛﺮﺩﻥ ﻭ ﺍﻧﻮﺍﻉ ﻣﺜﻠﻪ ﻭ ﻟﻮﺍﻁ ﻭ ﺳﺤﻖ ﻭ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﻐﻴﲑ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺧﺮﻭﺝ ﺍﺯ ﺣﻜﻢ ﻓﻄﺮﺕ ﻭ ﺗﺮﻙ ﺩﻳﻦ‬
‫ﻚ ﻟﹶﻠﺪ‪‬ﻳ ِﻦ ﺣ‪‬ﻨﻴﻔﹰﺎ‪ «...‬ﻋﻴﺎﺷﻰ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻣﺮﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺪﻳﺚ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻧﻘﻞ‬
‫ﺣﻖ‪ ‬ﺑﺎﺷﺪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ » ﹶﻓﹶﺎ ِﻗ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻟﮕﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺎ ﻗﺒﻞ ﲨﻠﻪ ﻓﻮﻕ ﺩﺭﺑﺎﺭﻩ ﺑﺮﻳﺪﻥ ﻭ ﺷﻜﺎﻓﱳ ﮔﻮﺷﻬﺎﻯ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺳﺖ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺗﻐﻴﲑ ﺩﻳﻦ ﺑﺎﺷﺪ ﻭ ﺻﺪﺭ ﺁﻳﻪ ﺩﺭ ﺍﺿﻼﻝ ﻣﻄﻠﻖ ﺍﺳﺖ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺫﻛﺮ ﺧﺼﻮﺹ‬
‫ﮔﻮﺵ ﺑﺮﻳﺪﻥ ﻣﻴﺎﻥ ﺩﻭ ﻋﻤﻮﻡ ﺍﺯ ﺑﺎﺑﺖ ﺍﳘﻴ‪‬ﺖ ﺁﻥ ﺑﺪﻋﺖ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻫﻞ ﺟﺎﻫﻠﻴ‪‬ﺖ ﻣﺘﻌﺎﺭﻑ ﺑﻮﺩ‪.‬‬
‫* ]ﺣﺸﺮ‪ [٢٤:‬ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺩﺭ »ﺑﺮﺀ« ﮔﺬﺷﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﻭﺳﺖ ﺧﺪﺍﻯ ﺍﻧﺪﺍﺯﻩ ﮔﲑ‪ ،‬ﺁﻓﺮﻳﻨﻨﺪﻩ‪ ،‬ﺻﻮﺭﺕ ﺩﻩ‪ ،‬ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﻧﺎﻣﻬﺎﻯ ﻧﻴﻜﻮﺗﺮ‪.‬‬
‫* ]ﺣﺞ‪ [٥:‬ﳐﻠﹼﻘﻪ ﻭ ﻏﲑ ﳐ ﻠﹼﺜﻪ ﺭﺍ ﺗﺎﻡ ﺍﳋﻠﻘﺔ ﻭ ﻏﲑ ﺗﺎﻡ ﺍﳋﻠﻘﺔ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻧﻴﺰ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﻭ ﻏﲑ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫)ﳎﻤﻊ( ﻛﺸ‪‬ﺎﻑ ﰉ ﻋﻴﺐ ﮔﻔﺘﻪ ﺩﺭ ﺝ ‪ ٦‬ﻛﺎﰱ ﺹ‪ ١٢‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ‪ :‬ﳐ ﻠﹼﻘﻪ ﺁ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺻﻠﺐ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻠﻖ ﻭ ﺍﺧﺬ ﻣﻴﺜﺎﻕ ﻛﺮﺩﻩ‪ ...‬ﻭ‬
‫ﺁ‪‬ﺎ ﳘﺎﻥ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﺩﻧﻴﺎ ﻣﻰﺁﻳﻨﺪ‪ ...‬ﺍﻣ‪‬ﺎ ﻏﲑ ﳐﻠﹼﻘﻪ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻠﺐ ﺁﺩﻡ ﺧﻠﻘﺶ ﻧﻜﺮﺩﻩ‪ ...‬ﻭ ﺁ‪‬ﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﻧﻄﻔﻪﻫﺎﻯ ﻋﺰﻝ ﺷﺪﻩ ﻭ ﺑﭽﻪﻫﺎﻯ ﺳﻘﻂ ﺷﺪﻩ ﻗﺒﻞ ﺍﺯ‬
‫ﻭﻟﻮﺝ ﺭﻭﺡ‪.‬‬
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‫ﺧﻠﻞ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﮔﺸﺎﺩﮔﻰ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ‪ .‬ﲨﻊ ﺁﻥ ﺧﻼﻝ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ ‪ -‬ﳎﻤﻊ( ]ﻧﻮﺭ‪ [٤٣:‬ﻣﻰﺑﻴﲎ ﺑﺎﺭﺍﻥ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻴﺎﻥ ﺍﺑﺮﻫﺎ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺧﻼﻝ ﻣﺼﺪﺭ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﻧﻴﺰ ﺁﻣﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﻧﻴﺰ ﻣﻔﺮﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺑﻪ ﻣﻌﲎ ﻭﺳﻂ ﭼﻨﺎﻧﻜﻪ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ [٤٧:‬ﻣﻴﺎﻥ ﴰﺎ ﺍﺭﺍﺟﻴﻒ ﻣﻰﺳﺎﺧﺘﻨﺪ ﻭ‬
‫ﻓﺘﻨﻪ ﺟﻮﺋﻰ ﻣﻰﻛﺮﺩﻧﺪ ]ﺍﺳﺮﺍﺀ‪ [٥:‬ﻛﺎﻭﺵ ﻣﻰﻛﻨﻨﺪ ﻣﻴﺎﻥ ﺧﺎﻧﻪﻫﺎ ﺭﺍ‪.‬‬
‫ﺧﻠﹼﺔ‪ :‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﻣﻮﺩ‪‬ﺕ ﻭ ﺩﻭﺳﱴ ﺍﺳﺖ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻣﻮ‪‬ﺩﺕ ﺧﺎﻟﺺ ﮔﻔﺘﻪ ﺍﺳﺖ ﺭﺍﻏﺐ ﺩﺭ ﻭﺟﻪ ﺁﻥ ﺳﻪ ﻋﻠﹼﺖ ﺫﻛﺮ ﻛﺮﺩﻩ ﻳﻜﻰ ﺁﻧﻜﻪ ﺩﻭﺳﱴ ﻭ ﻣﻮ‪‬ﺩﺕ ﺩﺭ ﻭﺳﻂ ﻧﻔﺲ‬
‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺁﻧﻜﻪ ﻧﻔﺲ ﺭﺍ ﻣﻰﺷﻜﺎﻓﺪ ﻭ ﺩﺭ ﺁﻥ ﺍﺛﺮ ﻣﻰﮔﺬﺍﺭﺩ ﻣﺜﻞ ﺗﲑ ﺩﺭ ﻫﺪﻑ‪ .‬ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺁﻥ ﻣﻮ‪‬ﺩﺕ ﺯﻳﺎﺩ ﺍﺳﺖ )ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﻣﻌﻨﺎﻯ ﺧ ﻠﹼﺖ )ﺍﺣﺘﻴـﺎﺝ( ﺩﺭ ﺁﻥ‬
‫ﻣﻨﻈﻮﺭ ﺑﺎﺷﺪ ﻭﺟﻪ ﺍﻭ‪‬ﻝ ﺭﺍ ﺍﺑﻦ ﺍﺛﲑ ﻧﻴﺰ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫]ﺑﻘﺮﻩ‪ [٢٥٤:‬ﺭﻭﺯﻳﻜﻪ ﺩﺭ ﺁﻥ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ‪ ،‬ﺩﻭﺳﱴ ﻭ ﺷﺎﻓﻌﺖ ﻧﻴﺴﺖ‪] .‬ﺍﺑﺮﺍﻫﻴﻢ‪ [٣١:‬ﺧﻼﻝ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﺼﺪﺭ ﺑﺎﺏ ﻣﻔﺎﻋﻠﻪ ﻭ ﺑﻪ ﻣﻌﲎ ﺩﻭﺳﱴ ﺍﺳﺖ‪.‬‬
‫ﺧﻠﻴﻞ‪ :‬ﺩﻭﺳﺖ ]ﻓﺮﻗﺎﻥ‪] ،[٢٨:‬ﻧﺴﺎﺀ‪ [١٢٥:‬ﲨﻊ ﺧﻠﻴﻞ ﺍﺧﻼﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ [٦٧:‬ﺩﻭﺳﺘﺎﻥ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﻀﻰ ﺩﴰﻦ ﺍﻧﺪ ﻣﮕﺮ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ‪.‬‬
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‫ﺧﻠﻮ‪ = ‬ﺧﻼﺀ ﻭ ﺧﻠﻮ‪ ‬ﺑﻪ ﻣﻌﲎ ﺧﺎﱃ ﺷﺪﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺍﻳﻀﹰﺎ ﺧﻠﻮ‪ ‬ﺑﻪ ﻣﻌﲎ ﮔﺬﺷﱳ ﺯﻣﺎﻥ ﺏ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻠﻮ‪ ‬ﺩﺭ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻫﺮ ﺩﻭ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻟﻴﻜﻦ‬
‫ﭼﻮﻥ ﺍﺯ ﺧﺎﱃ ﺷﺪﻥ‪ ،‬ﮔﺬﺷﱳ ﺁﻥ ﺑﻪ ﻧﻈﺮ ﺁﻣﺪﻩ ﻟﺬﺍ ﺍﻫﻞ ﻟﻐﺖ »ﺧﻼ ﺍﻟﺰﻣﺎﻥ« ﺭﺍ‪ :‬ﺯﻣﺎﻥ ﮔﺬﺷﺖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﺳﺘﻌﻤﺎﻻﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﳘﻪ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪ [٢٤:‬ﻫﻴﭻ ﺍﻣ‪‬ﱴ ﻧﻴﺴﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺩﺭ ﺁﻥ ﺍﻧﺬﺍﺭ ﻛﻨﻨـﺪﻩﺍﻯ ﮔﺬﺷـﺘﻪ ﺍﺳـﺖ‪] .‬ﺑﻘـﺮﻩ‪] ،[١٣٤:‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪،[١٤٤:‬‬
‫]ﺍﺣﺰﺍﺏ‪.[٣٨:‬‬
‫* ]ﺑﻘﺮﻩ‪ [١٤:‬ﺧﻠﻮﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﻠﻮﺕ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﺍﻏﻴﺎﺭ ﺧﺎﱃ ﺍﺳﺖ »ﺧﻼﺍﻟﻴﻪ« ﻳﻌﲎ ﺩﺭ ﺧﻠﻮﺕ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻭ ﭼﻮﻥ ﺩﺭ ﺧﻠﻮﺕ ﺑﻪ‬
‫ﺷﻴﺎﻃﲔ ﺧﻮﺩ ﺭﺳﻴﺪﻧﺪ ﻣﻰﮔﻮﻳﻨﺪ ﻣﺎ ﺑﺎ ﴰﺎﺋﻴﻢ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٩:‬ﻭ ﭼﻮﻥ ﺧﻠﻮﺕ ﻛﻨﻨﺪ ﺳﺮ ﺍﻧﮕﺸﺘﺎﻥ ﺭﺍ ﺍﺯ ﺧﺸﻢ ﺑﺮ ﴰﺎ ﺑﺪ ﺩﻧﺪﺍﻥ ﮔﺰﻧﺪ‪.‬‬
‫* ]ﻳﻮﺳﻒ‪ [٩:‬ﻳﻮﺳﻒ ﺭﺍ ﺑﻜﺸﻴﺪ ﻭ ﻳﺎ ﺑﻪ ﺯﻣﲔ ﻧﺎ ﻣﻌﻠﻮﻣﻰ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ ﺗﺎ ﺗﻮﺟ‪‬ﻪ ﭘﺪﺭﺗﺎﻥ ﺑﺮﺍﻯ ﴰﺎ ﺧﺎﱃ ﺍﺯ ﺣﺐ‪ ‬ﻳﻮﺳﻒ ﻭ ﺧﺎﻟﺺ ﺑﺎﺷﺪ ‪.‬‬
 ‫ﲣﻠﻴﻪ‪ :‬ﺗﺮﻙ ﻛﺮﺩﻥ‪ ،‬ﺷﺨﺺ ﺍﺯ ﺗﺮﻙ ﻛﺮﺩﻥ‪ ،‬ﺷﺨﺺ ﺍﺯ ﺗﺮﻙ ﺷﺪﻩ ﺧﺎﱃ ﻭ ﻛﻨﺎﺭ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ ﺍﺻﻞ ﺁﻥ ﺭﺍ ﺗﺮﻙ ﻛﺮﺩﻥ ﺩﺭ ﺟﺎﻯ ﺧﺎﱃ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪.[٥:‬‬
‫ﲣﻠﹼﻰ‪ :‬ﺧﺎﱃ ﺷﺪﻥ ]ﺍﻧﺸﻘﺎﻕ‪ [٤:‬ﺍﻳ‪‬ﺎﻡ ﺧﺎﻟﻴﺔ‪ :‬ﺭﻭﺯﻫﺎﻯ ﮔﺬﺷﺘﻪ ]ﺣﺎﻗﺔ‪.[٢٤:‬‬
‫* ]ﻓﺎﻃﺮ‪ [٢٤:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻫﻴﭻ ﺍﻣ‪‬ﱴ ﺍﺯ ﺍﻣ‪‬ﺘﻬﺎ ﺑﺪﻭﻥ ﭘﻴﻐﻤﱪ ﻧﺒﻮﺩﻩ ﻭ ﺩﺭ ﲤﺎﻡ ﺁ‪‬ﺎ ﭘﻴﺎﻣﱪﺍﱏ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺁﻣﺪﻩﺍﻧﺪ‪.‬‬
‫ﺗﻮﺿﻴﺢ ﺁﻧﻜﻪ‪ :‬ﭼﻮﻥ ﺩﺭ ﺍﻣ‪‬ﱴ ﭘﻴﺎﻣﱪﻯ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻣﺒﻌﻮﺙ ﺷﻮﺩ ﺑﻌﺪ ﺍﺯ ﮔﺬﺷﱳ ﺍﻭ ﺩﻳﻨﺶ ﺩﺭ ﺍﺛﺮ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺁﻟﻮﺩﻩ ﺑﻪ ﺷﺮﻙ ﻭ ﻛﻔﺮ ﻭ ﺑﺖ ﭘﺮﺳﱴ ﻣﻰﺷﻮﺩ ﻟﺬﺍ ﮔﻔﺘﻪﺍﻧﺪ ﺭﻳﺸﻪ‬
‫ﺷﺮﻙ ﻭ ﺑﺖ ﭘﺮﺳﱴﻫﺎ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﻭ ﻫﺮ ﺟﺎ ﻛﻪ ﺁﻥ ﺩﻭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﭘﻰ ﺑﺮﺩ ﻛﻪ ﺍﺑﺘﺪﺍ ﭘﻴﺎﻣﱪﻯ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺗﺎﺭﻳﺦ ﺁﻣﺮﻳﻜﺎ ﺩﻳﺪﻩﺍﻡ‪ :‬ﻛﺎﺷﻔﲔ ﺁﻥ ﭼﻮﻥ ﻭﺍﺭﺩ ﳑﻠﻜﺖ »ﭘﺮﻭ«‬
‫ﺷﺪﻧﺪ ﺩﺭ ﺁﻥ ﺟﺎ ﻣﻌﺒﺪ ﺁﻓﺘﺎﺏ ﻳﺎﻓﺘﻨﺪ ﺣﱴ ﻣﺮﺩﻡ ﺁﳒﺎ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺗﺎﺯﻩ ﻭﺍﺭﺩﻫﺎ ﭘﺴﺮﺍﻥ ﺁﻓﺘﺎﺏﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﻧﻴﺰ ﭘﻴﺎﻣﱪﺍﱏ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻄﻮﺭ ﻛﻠﹼﻰ ﺑﺎ ﺩﻗﺖ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﲢﻘﻴﻖ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻣﺘ‪‬ﻬﺎ ﻣﻰﺗﻮﺍﻥ ﺑﻮﺟﻮﺩ ﭘﻴﺎﻣﱪﺍﻥ ﺩﺭ ﺁ‪‬ﺎ ﭘﻰ ﺑﺮﺩ ﻭ ﻋﻤﻮﻡ ﻣﻮﻫﺒﺖ ﺍﳍﻰ ﺭﺍ ﺩﺭ ﺁ‪‬ﺎ ﻛﺸﻒ ﻛﺮﺩ‪ .‬ﮔﺮ ﭼﻪ ﺩﺭ ﳑﺎﻟﻚ ﻏﺮﺏ ﭘﻴﻐﻤﱪﻯ‬
‫ﺳﺮﺍﻍ ﻧﺪﺍﺭﱘ ﻭ ﲤﺎﻡ ﭘﻴﺎﻣﱪﺍﻥ ﺍﻣﺜﺎﻝ ﻧﻮﺡ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻮﺳﻰ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﳏﻤﺪ »ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ« ﺍﺯ ﺍﻫﻞ ﺷﺮﻕﺍﻧﺪ ﻭﱃ ﺍﮔﺮ ﺩﺭ ﺳﺎﺑﻘﻪ ﺁ‪‬ﺎ ﺩﻗﹼﺖ ﺷﻮﺩ ﺣﺘﻤﹰﺎ ﭘﻴﺎﻣﱪﺍﱏ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﺑﺮ ﺗﻮ ﺣﻜﺎﻳﺖ ﻛﺮﺩﱘ ﻭ ﺑﺮﺧﻰ ﺭﺍ ﺣﻜﺎﻳﺖ ﻧﻨﻤﻮﺩﱘ ]ﻏﺎﻓﺮ‪.[٧٨:‬‬
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‫ﲬﺪ = ﲬﻮﺩ‪ :‬ﻓﺮﻭ ﻧﺸﺴﱳ ﺯﺑﺎﻧﻪ ﺁﺗﺶ ﺍﺳﺖ »ﲬﺪﺕ ﺍﻟﻨﺎﺭ ﲬﻮﺩﹰﺍ‪ :‬ﻃﻔﻰﺀ ﳍﺒﻬﺎ« )ﻣﻔﺮﺩﺍﺕ( ﻭ ﺁﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﻛﻨﺎﻳﻪ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[١٥:‬ﺍﺩ‪‬ﻋﺎﻳﺸﺎﻥ ﭘﻴﻮﺳﺘﻪ ﭼﻨﲔ ﺑﻮﺩ ﺗﺎ‬
‫ﺩﺭﻭ ﺷﺪﻩ ﺑﻴﺠﺎﻧﺸﺎﻥ ﻛﺮﺩﱘ‪.‬‬
‫ﺨ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑﺮ‪‬ﻫﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ﺗِﺒ‪‬ﻴﺎﻧﹰﺎ ﻻ ‪‬ﺗ ‪‬ﻬ ‪‬ﺪ ‪‬ﻡ ﹶﺍﺭ‪‬ﻛﺎ‪‬ﻧ ‪‬ﻪ«‪.‬‬
‫] ﻳﺲ‪ [٢٩:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٩٦‬ﺩﺭ ﻭﺻﻒ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﹸﻓﺮ‪‬ﻗﺎﻧﹰﺎ ﻻ ‪‬ﻳ ‪‬‬
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‫ﲬﺮ = ﭘﻮﺷﺎﻧﺪﻥ‪ .‬ﻃﱪﺳﻰ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﲬﺮ ﺑﻪ ﻣﻌﲎ ﺳﺘﺮ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﲬﺮ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﻨﺪ ﲬﺎﺭ ﮔﻮﻳﻨﺪ ﻭﱃ ﺩﺭ ﺗﻌﺎﺭﻑ‪ ،‬ﲬﺎﺭ ﳐﺼﻮﺹ ﺷﺪﻩ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﺯﻥ ﺳﺮ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﲨﻊ ﺁﻥ ﲬﺮ )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﺍﺳﺖ ]ﻧﻮﺭ‪ [٣١:‬ﺭﻭﺳﺮﻳﻬﺎﻯ ﺧﻮﺩ ﺑﺮ ﮔﺮﻳﺒﺎ‪‬ﺎﻯ ﺧﻮﻳﺶ ﺑﺰﻧﻨﺪ ﻣﻌﲎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺟﻴﺐ« ﮔﺬﺷﺖ‪.‬‬
‫ﺑﻪ ﺷﺮﺍﺏ ﺍﺯ ﺁﳒﻬﺖ ﲬﺮ ﮔﻮﻳﻨﺪ ﻛﻪ ﻋﻘﻞ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﻨﺪ ﻭ ﺯﺍﻳﻞ ﻣﻰﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ [٢١٩:‬ﺁﻳﻪ ‪ ٩‬ﻭ ‪ ٩١‬ﻣﺎﺋﺪﻩ‪.‬‬
‫* ]ﻳﻮﺳﻒ‪ [٣٦:‬ﻃﱪﺳﻰ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻀﺎﻑ ﻣﻘﺪﺭ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺍﺻﻞ ﺁﻥ »ﺍﻋﺼﺮ ﻋﻨﺐ ﲬﺮ« ﺍﺳﺖ ﻭ ﺍﺯ ﺯﺟﺎﺝ ﻭ ﺍﺑﻦ ﺍﻧﺒﺎﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﲬﺮ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﺎﻳﺆﻝ ﺍﻟﻴﻪ ﺍﺳﺖ ﻭ‬
‫ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻋﺮﺏ ﺍﻧﮕﻮﺭ ﺭﺍ ﲬﺮ ﻣﻰﻧﺎﻣﻨﺪ‪ .‬ﺍﳌﻴﺰﺍﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﻋﻨﺐ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﺎﻳﺆﻝ ﲬﺮ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ‪.‬‬
‫ﺍﺣﺘﻤﺎﻝ ﺩﻳﮕﺮﻯ ﻛﻪ ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻰﺭﺳﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﲬﺮﹰﺍ« ﻣﻔﻌﻮﻝ ﺍﻟﻪ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺑﺮﺍﻯ ﺷﺮﺍﺏ ﺩﺭﺳﺖ ﻛﺮﺩﻥ ﻣﻰﻓﺸﺎﺭﻡ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﲬﺮ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺍﻧﮕﻮﺭ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺷﺮﺍﺏ ‪‬ﺸﺖ‬
‫ﲔ« ﻓﻬﻤﻴﺪﻩ ﺷﻮﺩ ﻛﻪ ﲬﺮ ‪‬ﺸﺖ ﻣﺜﻞ‬
‫* ]ﳏﻤ‪‬ﺪ‪ [١٥:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺷﺮﺍﺏ ‪‬ﺸﺖ ﺍﺳﺖ ﺁﻥ ﻫﻢ ‪‬ﺮ ‪‬ﺮ‪ ،‬ﺁﻳﺎ ﲬﺮ ‪‬ﺸﱴ ﻣﺴﺖ ﻛﻨﻨﺪﻩ ﻭ ﻣﺰﻳﻞ ﻋﻘﻞ ﺍﺳﺖ؟ ﺷﺎﻳﺪ ﺍﺯ »ﹶﻟﺬﱠ ٍﺓ ِﻟﺸ‪‬ﺎﺭِﺑ ‪‬‬
‫ﲬﺮ ﺩﻧﻴﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻥ ﻟﺬﹼﺕ ﺧﺎﻟﺺ ﺍﺳﺖ ﻭ ﺿﺮﺭﻯ ﺍﺯ ﻗﺒﻴﻞ ﺍﺯﺍﻟﻪ ﻋﻘﻞ ﻭ ﺩﺭﺩ ﺳﺮ ﻭ ‪‬ﻮ‪‬ﻉ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﲬﺮ ﺩﻧﻴﺎ ﭼﻨﲔ ﺍﺳﺖ ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﺍﺯ ﺁﻳﻪ ﭼﻨﲔ ﻓﻬﻤﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺷﺮﺍﺏ ‪‬ﺸﱴ ﺁﻣﺪﻩ ]ﺻﺎﻓﺎﺕ‪ [٤٧-٤٥:‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻻﻓﻴﻬﺎ ﹶﻏ ‪‬ﻮ ﹸﻝ« ﻳﻌﲎ ﺷﺮﺍﺏ ‪‬ﺸﺖ ﻋﻘﻞ ﺁ‪‬ﺎ ﺭﺍ ﺍﻏﺘﻴﺎﻝ ﳕﻰﻛﻨﺪ ﻭ ﳕﻰﺑﺮﺩ ﺍﱁ‪ .‬ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫»ﻏﻮﻝ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺳﺮ ﺩﺭﺩ ﺍﺳﺖ‪ .‬ﻭ ﻫﻜﺬﺍ ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪.[١٩ :‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻧﺰﻑ ﺍﳌﺎﺀ ﺁﻧﮕﺎﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﻛﺴﻰ ﺁﺏ ﭼﺎﻩ ﺭﺍ ﲤﺎﻣﹰﺎ ﺑﻜﺸﺪ ﻭ ﺑﺌﺮ ﻧﺰﻭﻑ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺁﺑﺶ ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻣﺴﺖ ﻧﺰﻳﻒ ﮔﻮﻳﻨﺪ ﻋﻘﻠﺶ ﻧﺰﻑ ﻭ ﻧﺰﻉ‬
‫ﺷﺪﻩ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ(‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺷﻜﻰ ﳕﻰﻣﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﻳﱰﻓﻮﻥ« ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺯﺍﻳﻞ ﺷﺪﻥ ﻋﻘﻞ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﺭ ﲬﺮ ‪‬ﺸﱴ ﻫﻼﻙ ﺷﺪﻥ ﻧﻴﺴﺖ ﻭ ﻧﻪ ﺍﺯ ﺁﻥ ﻋﻘﻞ ﺑﺎﺧﺘﻪ ﻣﻰﺷﻮﻧﺪ )ﺻﺎﻓﺎﺕ( ﺍﺯ ﺁﻥ ﺑﻪ‬
‫ﺳﺮ ﺩﺭﺩ ﳕﻰﺍﻓﺘﻨﺪ ﻭ ﻋﻘﻞ ﳕﻰﺑﺎﺯﻧﺪ )ﻭﺍﻗﻌﻪ ‪ (١٨‬ﺍﺧﺘﻼﻑ ﻗﺮﺍﺉ »ﻳﱰﻓﻮﻥ« ﺩﺭ »ﻧﺰﻑ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﲬﺮ ﺷﺮﺍﺏ ﳐﺼﻮﺹ ﻧﻴﺴﺖ‪.‬‬
‫ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﷲ ﻓﺮﻣﻮﺩﻩ‪ :‬ﲬﺮ ﻫﺮ ﺷﺮﺍﺏ ﻣﺴﺖﮐﻨﻨﺪﻩ ﻭ ﺁﻣﻴﺰﻧﺪﻩ ﺑﺎ ﻋﻘﻞ ﻭ ﭘﻮﺷﺎﻧﻨﺪﻩ ﺁﻥ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﮐﺜﲑ ﺁﻥ ﻣﺴﺖﮐﻨﻨﺪﻩ ﺑﺎﺷﺪ ﻗﻠﻴﻞ ﺁﻥ ﻧﻴﺰ ﲬﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﺻﺤﺎﺏ ﻣﺎ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ﻣﺬﻫﺐ ﺷﺎﻓﻌﻰ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ ﻭﱃ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﲬﺮ ﻋﺼﲑ ﺍﻧﮕﻮﺭ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﮐﻪ ﲜﻮﺵ ﺁﻳﺪ ﻭ ﺷﺪﻳﺪ ﺷﻮﺩ‪.‬‬
‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﲬﺮ ﺩﺭ ﻧﺰﺩ ﺑﻌﻀﻰ ﻧﺎﻡ ﻫﺮ ﻣﺴﺖﮐﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﺑﻌﻀﻰ ﻧﺎﻡ ﺷﺮﺍﰉ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻧﮕﻮﺭ ﻭ ﺧﺮﻣﺎ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﭼﻮﻥ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪» :‬ﲬﺮ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﻭ ﺍﻧﮕﻮﺭ ﺍﺳﺖ‪.«...‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﲬﺮ ﺁﻧﺴﺖ ﮐﻪ ﻣﺴﱴ ﺁﻭﺭﺩ ﻭ ﺍﺯ ﺍﻧﮕﻮﺭ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﻋﻢ‪ ‬ﺍﺯ ﺍﻧﮕﻮﺭ ﻭ ﻏﲑ ﺁﻥ ﻭﱃ ﻋﻤﻮﻡ ﺍﺻ‪‬ﺢ ﺍﺳﺖ ﺯﻳﺮﺍ ﲬﺮ ﲢﺮﱘ ﺷﺪ ﺩﺭ ﺣﺎﱃ ﮐﻪ ﺩﺭ ﻣﺪﻳﻨﻪ ﺷﺮﺍﺏ ﺍﻧﮕﻮﺭ‬
‫ﻧﺒﻮﺩ ﻭ ﺷﺮﺍﺏ ﺁ‪‬ﺎ ﺍﺯ ﺧﺮﻣﺎﻯ ﺗﺮ ﻭ ﺧﺮﻣﺎﻯ ﺧﺸﮏ ﺑﻮﺩ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﲬﺮ ﺑﻨﺎ ﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﻟﻐﺖ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻫﺮ ﻣﺎﻳﻌﻰ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﻣﺴﺖ ﮐﺮﺩﻥ ﺩﺭﺳﺖ ﺷﺪﻩ ﺑﺎﺷﺪ ﻋﺮﺏ ﺍﺯ ﺍﻗﺴﺎﻡ ﺁﻥ ﻓﻘﻂ ﺷﺮﺍﺏ ﺍﻧﮕﻮﺭ ﻭ ﺧﺮﻣﺎ ﻭ ﺟﻮ ﺭﺍ‬
‫ﻣﻰﺩﺍﻧﺴﺖ‪ .‬ﻣﺮﺩﻡ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ ﺍﻗﺴﺎﻡ ﺁﻥ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻧﺪ ﺗﺎ ﺍﻣﺮﻭﺯ ﮐﻪ ﺩﺍﺭﺍﻯ ﺍﻧﻮﺍﻉ ﺯﻳﺎﺩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻣﺴﺖ ﮐﺮﺩﻥ ﻭ ﳘﻪ ﺁﻥ ﲬﺮ ﺍﺳﺖ‪.‬‬
‫ﺟﺮﻳﺎﻥ ﲢﺮﱘ ﲬﺮ‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻧﻈﺮ ﺍﺳﻼﻡ ﺩﺭ ﲢﺮﱘ ﺷﺮﺍﺏ‪ ،‬ﻣﺴﺖ ﮐﺮﺩﻥ ﺁﻥ ﺍﺳﺖ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﻣﺴﺖﮐﻨﻨﺪﻩ ﺑﺎﺷﺪ ﲬﺮ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﳎﻤﻊ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﺷﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﺏ‬
‫ﺟﻮ ﺭﻭﺍﻳﺖ ﺷﺪﻩ »ﺍﻟﻔﻘﹼﺎﻉ ﲬﺮ ﺍﺳﺘﺼﻐﺮﻩ ﺍﻟﻨﺎﺱ« ﻳﻌﲎ ﺁﲜﻮ ﲬﺮ ﺍﺳﺖ ﻭﱃ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﮐﻮﭼﮏ ﴰﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺗﺮﺗﻴﺐ ﺁﻳﺎﺕ ﲬﺮ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﳊﻦ ﺁﻳﺎﺕ ﺗﺎ ﺣﺪ‪‬ﻯ ﺑﺎ ﻫﻢ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁ‪‬ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩ ﮐﻪ ﻗﺮﺁﻥ ﮐﺮﱘ ﺑﺎ ﺯﻣﻴﻨﻪﺳﺎﺯﻯ ﻭ ﻣﻘﺪ‪‬ﻣﻪﭼﻴﲎ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﺎ‬
‫ﺁﻣﺎﺩﻩ ﮐﺮﺩﻥ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﺣﺮﺍﻡ ﮐﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﱃ ﺩﺭ ﺍﺻﻞ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﻭ ﲤﺎﻡ ﺍﺩﻳﺎﻥ ﻣﻄﻠﻘ ﹰﺎ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻏﲑ ﻣﻌﻘﻮﻝ ﺍﺳﺖ ﮐﻪ ﺑﮕﻮﺋﻴﻢ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﻳﲎ ﻭ ﻳﺎ ﺩﺭ ﺯﻣﺎﱏ‬
‫ﺣﻼﻝ ﮐﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﻴﺰﻯ ﮐﻪ ﻣﺰﻳﻞ ﻋﻘﻞ ﺍﺳﺖ ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﺣﻼﻝ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻨﮏ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﻣﻰﮐﻨﻴﻢ‪:‬‬
‫‪] -١‬ﺑﻘﺮﻩ‪ [٢١٩:‬ﳊﻦ ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﺪﺍﻥ ﺗﻨﺪ ﻧﻴﺴﺖ ﻓﻘﻂ ﺣﺎﮐﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺿﺮﺭ ﻗﻤﺎﺭ ﻭ ﺷﺮﺍﺏ ﺍﺯ ﻓﺎﻳﺪﻩ ﺁ‪‬ﺎ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﮔﺮﭼﻪ ﺑﺎ ﻣﻘﺎﻳﺴﻪ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [٣٣:‬ﺣﺮﻣﺖ ﲬﺮ‬
‫ﺍﺯ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺍﻳﻦ ﺁﻳﻪ ﻣﮑﹼﻰ ﺍﺳﺖ ﻭ ﺭﻭﺷﻦ ﻣﻰﮐﻨﺪ ﮐﻪ »ﺍﰒ« ﲢﺮﱘ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺑﻘﺮﻩ ﻣﺪﱏ ﺍﺳﺖ ﻭ ﺑﻪ ﻭﺟﻮﺩ ﺍﰒ ﺩﺭ ﲬﺮ ﺗﺼﺮﻳﺢ ﻣﻰﮐﻨﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﰒ ﺣﺮﺍﻡ ﻭ‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﲬﺮ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺑﺮﺍﻯ ﻣﻬﺪﻯ ﻋﺒﺎﺳﻰ ﭼﻨﲔ ﺍﺳﺘﺪﻻﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪] -٢‬ﻧﺴﺎﺀ‪ [٤٣:‬ﻳﻌﲎ ﴰﺎ ﮐﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﺪ ﺩﺭ ﺣﺎﻝ ﻣﺴﱴ ﺑﻪ ﳕﺎﺯ ﻧﻴﺎﻳﺴﺘﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﺪ ﭼﻪ ﻣﻰﮔﻮﺋﻴﺪ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭ ﻣﺪﻳﻨﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻓﻘﻂ ﺍﺯ ﻣﺴﱴ ﺩﺭ ﺣﺎﻝ ﳕﺎﺯ ‪‬ﻰ ﻣﻰﮐﻨﺪ‬
‫ﻭ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﻣﺴﻠﻤﲔ ﻫﻨﻮﺯ ﺍﺯ ﺷﺮﺍﺏ ﺩﺳﺖ ﻧﮑﺸﻴﺪﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺑﻌﻀﻰ ﺣﺎﻻﺕ ﺍﺯ ﺁﻥ ‪‬ﻰ ﺷﺪﻧﺪ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻧﻘﻞ ﺷﺪﻩ ﺑﻌﻀﻰ ﺍﺯ ﺻﺤﺎﺑﻪ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎﺯ ﺷﺮﺍﺏ‬
‫ﻣﻰﺧﻮﺭﺩﻧﺪ ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫‪] -٣‬ﻣﺎﺋﺪﻩ‪٩٠:‬ﻭ‪ [٩١‬ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻣﺪﱏ ﺍﺳﺖ ﻭ ﺻﺮﻳﺢ ﺩﺭ ‪‬ﻰﺍﻧﺪ‪ ،‬ﲨﻠﻪ »ﻓﹶﺎﺟﺘ‪‬ﻨِﺒﻮ ‪‬ﻩ« ﻭ » ﹶﻓﻬ‪‬ﻞ ﺍﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨﺘ‪‬ﻬ ‪‬ﻮ ﹶﻥ« ﺭﻭﺷﻦ ﻣﻰﮐﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﮐﺴﻰ ﺣﻖ ﻧﺪﺍﺭﺩ ﺑﻪ ﺁﻥ ﻧﺰﺩﻳﮏ ﺷﻮﺩ ﻭ‬
‫ﺍﻳﻀ ﹰﺎ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ » :‬ﹶﻓﻬ‪‬ﻞ ﺍﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨﺘ‪‬ﻬ ‪‬ﻮ ﹶﻥ« ﻣﻰﻓﻬﻤﺎﻧﺪ ﮐﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺁﻥ ﺭﺍ ﺗﺮﮎ ﻧﮑﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺴ ِﺮ« ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﮏ ‪‬ﻋ ِﻦ ﺍﳋﹶﻤ ِﺮ ﻭ‪‬ﺍﳌﹶﻴ ِ‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ ٩٠‬ﻣﺎﺋﺪﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺯﳐﺸﺮﻯ ﺩﺭ ﺭﺑﻴﻊﺍﻻﺑﺮﺍﺭ ﻧﻘﻞ ﺷﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭﺑﺎﺭﻩ ﲬﺮ ﺳﻪ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ‪» :‬ﻳ‪‬ﺴﺌﹶﻠﻮ‪‬ﻧ ‪‬‬
‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺷﺮﺏ ﲬﺮ ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﺑﻌﻀﻰ ﺗﺮﮎ ﳕﻮﺩﻧﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﻣﺮﺩﻯ ﺷﺮﺍﺏ ﺧﻮﺭﺩ ﻭ ﺩﺍﺧﻞ ﳕﺎﺯ ﺷﺪ ﻭ ﭘﺮﻳﺸﺎﻥ ﮔﻔﺖ ﺁﻳﻪ »ﻳﺎ ﹶﺍ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺁﻣﻨﻮﺍ ﻻﺗ‪‬ﻘﺮ‪‬ﺑﻮ‪‬ﺍ ﺍﻟﺼ‪‬ﻠﻮ ﹶﺓ ‪‬ﻭ ﺍﹶﻧﺘ‪‬ﻢ ﺳ‪‬ﮑﺎﺭﻯ«‬
‫ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﺳﭙﺲ ﺑﻌﻀﻰ ﺷﺮﺍﺏ ﺧﻮﺭﺩﻧﺪ ﺣﱴ ﻋﻤﺮﺑﻦﺍﳋﻄﺎﺏ ﻧﻴﺰ ﺧﻮﺭﺩ ﻭ ﺑﺎ ﺍﺳﺘﺨﻮﺍﻥ ﺷﺘﺮﻯ ﺳﺮ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺭﺍ ﺑﺸﮑﺴﺖ ﻭ ﺑﻌﺪ ﻧﺸﺴﺖ ﻭ ﺷﺮﻭﻉ ﮐﺮﺩ ﺑﻪ ﻧﻮﺣﻪ‬
‫ﺧﻮﺍﻧﺪﻥ ﺑﺮ ﮐﺸﺘﮕﺎﻥ ﺟﻨﮓ ﺑﺪﺭ ﺍﺯ ﻣﺸﺮﮐﺎﻥ ﻭ ﺷﻌﺮ ﺍﺳﻮﺩ ﺑﻦ ﻳﻐﻔﺮ ﺭﺍ ﺩﺭ ﻧﻮﺣﻪ ﺧﻮﺩ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬
‫ﺏ ﺍﻟﮑِﺮﺍ ِﻡ‬
‫ﺕ ﻭ‪‬ﺍﻟﺸ‪‬ﺮ ِ‬
‫ﻣ‪‬ﻦ ﺍﻟﻘِﻨﻴﺎ ِ‬ ‫ﺐ ﺑ‪‬ﺪ ٍﺭ‬
‫ﺐ ﻗﹶﻠﻴ ‪‬‬
‫ﻭ‪ ‬ﹶﮐﺎﹶﻳ‪‬ﻦ ﺑِﺎﻟﻘﹶﻠﻴ ِ‬
‫ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺮﻯ ﺍﳌﹶﮑﺎ ِﻣ ِﻞ ﺑِﺎﻟﺴ‪‬ﻨﺎ ِﻡ‬ ‫ﺐ ﺑ‪‬ﺪ ٍﺭ‬
‫‪‬ﻭ ﹶﮐﺎﹶﻳ‪‬ﻦ ﺑِﺎﻟﻘﹶﻠﻴﺐ ﻗﹶﻠﻴ ‪‬‬
‫ﻒ ﺣ‪‬ﻴﺎ ﹸﺓ ﺍﹶﺻﺪﺍ ٍﺀ ﻭ‪‬ﻫﺎ ِﻡ‬
‫‪‬ﻭ ﮐﹶﻴ ‪‬‬ ‫ﺸ ﹶﺔ ﺍﹶﻥ ‪‬ﻧﺤ‪‬ﻴ‪‬ﻰ‬
‫ﺍﻳﻮ‪‬ﻋِﺪ‪‬ﻧﺎ ﺍﺑ ‪‬ﻦ ﮐﹶﺒ ‪‬‬
‫ﺸﺮ‪‬ﱏ ﺍِﺫﺍ ﺑ‪ ‬ﻠِﻴ‪‬ﺖ ِﻋﻈﺎﻣﻰ‬
‫ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺕ ﻋ‪‬ﻨ‪‬ﻰ‬
‫ﺠ ‪‬ﺰ ﺍﹶﻥ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﺍﳌﹶﻮ ‪‬‬
‫ﺍﹶﻳ‪‬ﻌ ‪‬‬
‫ﮎ ﺷ‪‬ﻬ ‪‬ﺮ ﺍﻟﺼ‪‬ﻴﺎ ِﻡ‬
‫ِﺑﺎﹶﻧ‪‬ﻰ ﺗﺎﺭ ‪‬‬ ‫ﺍﹶﻻ ﻣ‪‬ﻦ ﻣ‪‬ﺒ ِﻠ ﹸﻎ ﺍﻟﺮ‪‬ﲪ ‪‬ﻦ ﻋ‪‬ﻨ‪‬ﻰ‬
‫ﻭ‪‬ﻗﹸﻞ ِﻟﻠﹼ ِﻪ‪ :‬ﻳ‪‬ﻤﻨ‪‬ﻌ‪‬ﲎ ﻃﹶﻌﺎﻣﻰ‬ ‫ﻓﹶﻘﹸﻞ ِﻟﻠﹼ ِﻪ‪ :‬ﻳ‪‬ﻤﻨ‪‬ﻌ‪‬ﲎ ﺷ‪‬ﺮﺍﰉ‬
‫ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺳﻴﺪ ﺧﺎﺭﺝ ﺷﺪ ﺩﺭ ﺣﺎﱃ ﮐﻪ ﻋﻼﻣﺖ ﺧﺸﻢ ﺩﺭ ﭼﻬﺮﻩﺍﺵ ﳕﺎﻳﺎﻥ ﺑﻮﺩ ﻭ ﺭﺩﺍﻯ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﮐﺸﻴﺪ ﭼﻴﺰﻯ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ‬
‫ﺑﺎﻻ ﺑﺮﺩ ﺗﺎ ﻋﻤﺮ ﺭﺍ ﺑﺰﻧﺪ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﺍﺯ ﻏﻀﺐ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ‪ .‬ﭘﺲ ﺧﺪﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ‪» :‬ﺍِﻧ‪‬ﻤﺎ ﻳ‪‬ﺮﻳ ‪‬ﺪ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ ‪ -‬ﺗﺎ ‪ -‬ﹶﻓﻬ‪‬ﻞ ﺍﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨﺘ‪‬ﻬ ‪‬ﻮ ﹶﻥ« ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺑﺲ‬
‫ﮐﺮﺩﱘ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٦‬ﺹ ‪ ١٤٤‬ﺍﺯ ﮐﺎﰱ ﻭ ‪‬ﺬﻳﺐ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﮐﺮﺩﻩ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻫﻴﭻ ﭘﻴﺎﻣﱪﻯ ﻧﻔﺮﺳﺘﺎﺩ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﻋﻠﻢ ﺧﺪﺍ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺩﻳﻦ ﺍﻭ ﮐﺎﻣﻞ‬
‫ﺷﻮﺩ ﲬﺮ ﺭﺍ ﺩﺭ ﺩﻳﻦ ﺍﻭ ﲢﺮﱘ ﮐﻨﺪ‪ .‬ﲬﺮ ﭘﻴﻮﺳﺘﻪ ﺣﺮﺍﻡ ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﺮﺩﻡ ﻓﻘﻂ ﺍﺯ ﺧﺼﻠﱴ ﺑﻪ ﺧﺼﻠﱴ ﻧﻘﻞ ﻣﻰﺷﻮﻧﺪ ﻭ ﺍﮔﺮ ﳘﻪ ﺍﺣﮑﺎﻡ ﺩﻳﻦ ﻳﮏ ﺑﺎﺭ ﺑﺮ ﻣﺮﺩﻡ ﲪﻞ ﻣﻰﺷﺪ ﺑـﺪﻳﻦ‬
‫ﳕﻰﺭﺳﻴﺪﻧﺪ ﺭﺍﻭﻯ ﮔﻔﺖ‪ :‬ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ ﮐﺴﻰ ﺍﺭﻓﺎﻕ ﮐﻨﻨﺪﻩﺗﺮ ﺍﺯ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺭﻓﻖ ﺧﺪﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺧﺼﻠﱴ ﺑﻪ ﺧﺼﻠﱴ ﻧﻘﻞ ﻣﻰﮐﻨﺪ ﻭ ﺍﮔﺮ ﳘﻪ ﺍﺣﮑﺎﻡ‬
‫ﻳﮏ ﺩﻓﻌﻪ ﺑﺮ ﻣﺮﺩﻡ ﺑﺎﺭ ﻣﻰﺷﺪ ﺑﻪ ﻫﻼﮐﺖ ﻣﻰﺍﻓﺘﺎﺩﻧﺪ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﺁﻳﺎﺕ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ‪ :‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺭﺍﺟﻊ ﺑﻪ ﲢﺮﱘ ﲬﺮ ﺯﻣﻴﻨﻪﺳﺎﺯﻯ ﮐﺮﺩﻩ ﻭ ﻣﺮﺩﻡ ﺭﺍ‬
‫ﺑﻪ ﺗﺪﺭﻳﺞ ﺁﻣﺎﺩﻩ ﳕﻮﺩﻩ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺩﺭ ﺍﺻﻞ ﺩﻳﻦ ﺷﺮﺍﺏ ﳘﻮﺍﺭﻩ ﺣﺮﺍﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻀﹰﺎ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٢‬ﺹ ‪ ٢٠٧‬ﺍﺯ ﮐﺎﰱ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﻳﻘﻄﲔ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻣﻬﺪﻯ ﻋﺒﺎﺳـﻰ ﺍﺯ‬
‫ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﺮﺳﻴﺪ‪ :‬ﺁﻳﺎ ﺷﺮﺍﺏ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﺣﺮﺍﻡ ﺍﺳﺖ ﻣﺮﺩﻡ ﻓﻘﻂ ‪‬ﻰ ﺷﺪﻧﺶ ﺭﺍ ﻣﻰﺩﺍﻧﻨﺪ ﺣﺮﺍﻡ ﺑﻮﺩﻧﺶ ﺭﺍ ﳕﻰﺩﺍﻧﻨﺪ؟ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﺶ ﻣﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻣِﻨﻬﺎ ‪‬ﻭ ﻣﺎ ‪‬ﺑ ﹶﻄ ‪‬ﻦ ‪‬ﻭ ﺍ ِﻻ ﹶﰒ ‪‬ﻭ‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﮑﻪ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﮔﻔﺖ ﺩﺭ ﮐﺪﺍﻡ ﳏﻞ ﺍﺯ ﮐﺘﺎﺏ ﺧﺪﺍ ﲢﺮﱘ ﺷﺪﻩ ﺍﺳﺖ ﻳﺎ ﺍﺑﺎﺍﳊﺴﻦ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻗﻮﻝ ﺧﺪﺍ »ﺍِﻧ‪‬ﻤﺎ ‪‬ﺣﺮ‪ ‬ﻡ ‪‬ﺭﺑ‪ ‬ﻲ ﺍﻟﻔﹶﻮﺍ ِﺣ ‪‬‬
‫ﺱ ‪‬ﻭ ِﺍ ﹸﲦﻬ‪‬ﻤﺎ ﺍﹶﮐ ‪‬ﺒ ‪‬ﺮ ﻣِﻦ ﻧ‪‬ﻔ ِﻌﻬِﻤﺎ«‬
‫ﺴ ِﺮ ﻗﹸﻞ ﻓﻴﻬِﻤﺎ ِﺍﰒﹲ ﮐﹶﺒﲑ‪ ‬ﻭ ﻣ‪‬ﻨﺎ ِﻓ ‪‬ﻊ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﮏ ‪‬ﻋ ِﻦ ﺍﳋﹶﻤ ِﺮ ﻭ‪‬ﺍﳌﹶﻴ ِ‬
‫ﳊﻖ‪ «‬ﺗﺎ ﻓﺮﻣﻮﺩ ﺍﻣ‪‬ﺎ ﺍﰒ‪ ،‬ﺁﻥ ﺑﻌﻴﻨﻪ ﲬﺮ ﺍﺳﺖ ﺧﺪﺍ ﺩﺭ ﳏﻞ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻳ‪‬ﺴﺌﹶﻠﻮ‪‬ﻧ ‪‬‬
‫ﲑﺍﹶ‬
‫ﺍﻟﺒ‪‬ﻐ ‪‬ﻰ ِﺑ ‪‬ﻐ ِ‬
‫ﻓﺎﻣ‪‬ﺎ ﺍﰒ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﺁﻥ ﺷﺮﺍﺏ ﻭ ﻗﻤﺎﺭ ﺍﺳﺖ ﻭ ﺍﰒ ﺁ‪‬ﺎ ﺍﺯ ﻧﻔﻌﺸﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﻬﺪﻯ ﮔﻔﺖ‪ :‬ﺍﻯ ﻋﻠﻰ ﺑﻦ ﻳﻘﻄﲔ ﺍﻳﻦ ﻓﺘﻮﺍﻯ ﻫﺎﴰﻴ‪‬ﻪ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﮔﻔﺘﻢ‪:‬‬
‫ﺭﺍﺳﺖ ﮔﻔﱴ ﻳﺎ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ ﲪﺪ ﺧﺪﺍﺋﻰ ﺭﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﴰﺎ ﺍﻫﻞ ﺑﻴﺖ ﺧﺎﺭﺝ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮔﻮﻳﺪ‪ :‬ﭘﺲ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻣﻬﺪﻯ ﺻﱪ ﻧﮑﺮﺩ ﺗﺎ ﮔﻔﺖ‪ :‬ﺭﺍﺳﺖ ﮔﻔـﱴ ﺍﻯ‬
‫ﺭﺍﻓﻀﻰ‪.‬‬
‫ﺩﺭ ﺧﺎﲤﻪ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﮐﻪ ﲤﺎﻡ ﺍﻗﺴﺎﻡ ﺷﺮﺍﺏ‪ ،‬ﺣﺮﺍﻡ ﻭ ﻣﻮﺭﺩ ﻏﻀﺐ ﺧﺪﺍﺳﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺩﻩ ﻧﻔﺮ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻟﻐﺖ ﮐﺮﺩﻩ ﮐﻪ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺍﺳﺖ‪ :‬ﮐﺎﺭﻧﺪﻩ ﺍﻧﮕﻮﺭ ﺑﺮﺍﻯ ﺷﺮﺍﺏ‪،‬‬
‫ﻧﮕﻬﺒﺎﻥ ﺁﻥ‪ ،‬ﻓﺸﺎﺭﻧﺪﻩ ﺁﻥ‪ ،‬ﻧﻮﺷﻨﺪﻩ ﺁﻥ‪ ،‬ﺳﺎﻗﻰ ﻭ ﺣﺎﻣﻞ ﺁﻥ‪ ،‬ﮐﺴﻰ ﮐﻪ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﲪﻞ ﺷﺪﻩ‪ ،‬ﻓﺮﻭﺷﻨﺪﻩ ﻭ ﺧﺮﻳﺪﺍﺭ ﻭ ﺧﻮﺭﻧﺪﻩ ﻗﻴﻤﺖ ﺁﻥ‪.‬‬
‫ﺍﻳﻨﮑﻪ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﺍﺭﺑﺎﺏ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ ﺁﻥ ﺭﺍ ﺣﻼﻝ ﻣﻰﺩﺍﻧﻨﺪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺻﻞ ﺍﺩﻳﺎﻥ ﺁﲰﺎﱏ ﻧﻴﺴﺖ ﭼﻨﺎﻧﮑﻪ ﻗﺒﻼ ﮔﻔﺘﻪ ﺷﺪ‪ .‬ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻣﺖ ﺷﺮﺍﺏ ﺩﺭ ﺷﺮﻳﻌﺖ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ‬
‫ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ﺍﻭ‪‬ﻝ ﺑﻨﺪ ‪ -١٥‬ﺍﻣﺜﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﺎﺏ ‪ ٢٠‬ﺑﻨﺪ ‪ ١‬ﻭ ﺑﺎﺏ ‪ ٢٣‬ﺑﻨﺪ ‪ ٢٩‬ﻭ ‪ - ٣٥‬ﮐﺘﺎﺏ ﺍﺷﻌﻴﺎﺀ ﺑﺎﺏ ‪ ٥‬ﺑﻨﺪ ‪ ٢٢‬ﻭ ﺑﺎﺏ ‪ ٢٨‬ﺑﻨﺪ ‪ ٧-١‬ﻭ‬
‫ﺑﺎﺏ ‪ ٥٦‬ﺑﻨﺪ ‪ - ١٢‬ﮐﺘﺎﺏ ﻳﻮﺷﻊ ﺑﺎﺏ ‪ ٤‬ﺑﻨﺪ ‪.١١‬‬
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‫ﲬﺲ = ﭘﻨﺞ ] ﻛﻬﻒ‪ [٢٢ :‬ﻭ ﻣﻰﮔﻮﻳﻨﺪ ﭘﻨﺞ ﻧﻔﺮﺍﻧﺪ ﺷﺸﻢ ﺁ‪‬ﺎ ﺳﮕﺸﺎﻥ ﺍﺳﺖ‪.‬ﺧﺎﻣﺲ‪ :‬ﭘﻨﺠﻢ ]ﻧﻮﺭ‪ [٩:‬ﲬﺴﲔ‪ :‬ﭘﻨﺠﻢ ]ﻋﻨﻜﺒﻮﺕ‪.[١٤:‬‬
‫* ]ﻣﻌﺎﺭﺝ‪ [٤:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﻋﺮﺝ« ‪‬ﺚ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫* ]ﺍﻧﻔﺎﻝ‪. [٤١:‬‬
‫ﲬﺲ ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ ﭘﻨﺞ ﻳﻚ ﻭ ﻳﻚ ﭘﻨﺠﻢ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻳﻚ ﭘﻨﺠﻢ ﻏﻨﺎﺋﻢ ﻣﺎﻝ ﺧﺪﺍ ﻭ ﻓﺮﻕ ﭘﻨﺠﮕﺎﻧﻪ ﺩﻳﮕﺮ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﭼﻨﺪ ﺟﻬﺖ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ‪ :‬ﺍﻭ‪‬ﻝ‬
‫ﺁﻧﻜﻪ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﲬﺲ ﻣﻨﺤﺼﺮ ﺑﻪ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺁﻳﻪ ﻟﻔﻆ » ﹶﻏِﻨ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻀﹰﺎ ﺟﻨﮓ ﺑﺪﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺧﻮﺩ ﺁﻳﻪ ﻭ ﺍﺯ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ‬
‫ﺑﻌﺪﺵ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻏﻨﻴﻤﺖ ﻓﻘﻂ ﺑﻪ ﻣﻌﲎ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻧﻴﺴﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻥ ﺭﺍ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻭ ﻫﺮ ﭼﻴﺰﻳﻜﻪ ﺑﺪﺳﺖ ﺁﻳﺪ‪ ...‬ﻣﻌﲎ ﻛﺮﺩﻩ‪ .‬ﺩﺭ ﺍﳌﻨﺠﺪ ﺁﻥ ﺭﺍ‬
‫ﺕ ِﻣ ‪‬ﻦ ﻏﹶﻨﺎﺋِﻤِﻬﺎ ‪‬ﻭ ﹾﻓ ﹰﺎ« ﺑﻪ ﺧﺪﺍ ﺍﺯ ﺩﻧﻴﺎﻯ ﴰﺎ ﺭﻳﺰﻩ ﺯﺭﻯ ﻭ ﺭﻳﺰﻩ ﻧﻘﺮﻩﺍﻯ ﺧﺰﺍﻧﻪ ﻧﻜﺮﺩﻡ ﻭ‬
‫ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻭ ﻫﺮ ﻓﺎﺋﺪﻩ ﺩﻳﮕﺮ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٤٥‬ﻓﺮﻣﻮﺩﻩ »ﻓﹶﻮ‪‬ﺍﻟﻠﹼ ِﻪ ﻣﺎ ﹶﻛ‪‬ﻨ ‪‬ﺰ ‪‬‬
‫ﺍﺯ ﻏﻨﺎﺋﻢ ﺁﻥ ﻣﺎﱃ ﻧﻴﺎﻧﺪﻭﺧﺘﻢ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻏﻨﺎﺋﻢ ﺍﻣﻮﺍﻝ ﻭ ﻓﺎﻳﺪﻩﻫﺎﻯ ﺩﻧﻴﺎ ﺍﺳﺖ ﻧﻪ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻛﻪ ﻗﻮﻝ ﺍﻭ ﺍﺯ ﳊﺎﻅ ﻟﻐﺖ ﺳﻨﺪ ﻛﺎﻣﻞ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ‬
‫ﻋﺮﻑ ﻟﻐﺖ ﺑﻪ ﻫﺮ ﻓﺎﺋﺪﻩ ﻏﻨﻢ ﻭ ﻏﻨﻴﻤﺖ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ [٩٤:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻐﺎﱎ ‪‬ﺮﻩﻫﺎ ﻭ ﻓﺎﺋﺪﻩ ﻫﺎﺳﺖ ﺍﳌﻨﺎﺭ ﻭ ﻃﱪﺳﻰ ﺁﻟﺮﺍ ﻓﻮﺍﺿﻞ ﻭ ﻧﻌﻤﺘﻬﺎ ﻭ ﺭﺯﻕ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﻏﻨﻢ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ ...‬ﻭ ﻏﻨﻢ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺭﺳﻴﺪﻥ ﺑﻪ ﮔﻮﺳﻔﻨﺪ ﻭ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺁﻥ ﺍﺳﺖ ﺳﭙﺲ ﺩﺭ ﻫﺮ ﭼﻴﺰﻳﻜﻪ ﺍﺯ ﺩﴰﻦ ﻭ ﻏﲑﻩ‬
‫ﺑﺪﺳﺖ ﺁﻳﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺁﻥ ﺭﺍ ﻫﺮ ﻓﺎﺋﺪﻩ ﮔﺮﻓﺘﻪﺍﻧﺪ ﺩﺭ ﻛﺎﰱ ﺍﺯ ﲰﺎﻋﺔ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺑﻮﺍﳊﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﲬﺲ ﭘﺮﺳﻴﺪﻡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺩﺭ ﻫﺮ ﭼﻴﺰﻯ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﻓﺎﺋﺪﻩ ﺑﺮﺩﻩﺍﻧﺪ ﻛﻢ ﺑﺎﺷﺪ ﻳﺎ ﺯﻳﺎﺩ ‪.‬‬
‫ﻭﺍﻧﮕﻬﻰ ﺋﺮ ﻣﻮﺭﺩ ﺁﻳﻪ ﮔﺮﭼﻪ ﺟﻨﮓ ﺑﺪﺭ ﺍﺳﺖ ﻭﱃ ﻣﻮﺭﺩ ﳐﺼ‪‬ﺺ ﺁﻳﻪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻏﻨﺎﺋﻢ ﺟﻨﮓ ﺑﺪﺭ ﺳﺒﺐ ﺻﺪﻭﺭ ﺍﻳﻦ ﺣﻜﻢ ﻛ ﻠﹼﻰ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺑﻪ ﻣﻮﺟﺐ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﲬﺲ ﺑﻪ ﻫﻔﺖ ﭼﻴﺰ ﺭﺍﺟﻊ ﺍﺳﺖ ﻏﻨﺎﺋﻢ ﺟﻨﮕﻰ‪ ،‬ﺍﺭﺑﺎﺡ‪ ،‬ﻣﻜﺎﺳﺐ‪ ،‬ﻛﱰ‪ ،‬ﻣﻌﺎﺩﻥ‪ ،‬ﻣﺎﻝ‪ ،‬ﳐﻠﻮﻁ ﺑﻪ ﺣﺮﺍﻡ‪ ،‬ﺯﻣﻴﻨﻴﻜﻪ ﻛﺎﻓﺮ ﺫﻣ‪‬ﻰ ﺍﺯ ﻣﺴﻠﻤﺎﱏ‬
‫ﲞﺮﺩ‪ ،‬ﺟﻮﺍﻫﺮﻳﻜﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻏﻮ‪‬ﺍﺻﻰ ﺑﺪﺳﺖ ﺁﻳﺪ‪.‬‬
‫ﺩﻭ‪‬ﻡ »ﺫِﻯ ﺍﻟﹾﻘﹸﺮﰉ« ﺩﺭ ﺁﻳﻪ ﻣﻔﺮﺩ ﺍﺳﺖ ﻭ ﻳﻚ ﻣﺼﺪﺍﻕ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭﺩ ﻳﻌﲎ ﻛﺴﻰ ﻛﻪ ﺑﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻗﺮﺍﺑﺖ ﺩﺍﺭﺩ ﻭ ﺍﻥ ﺑﺎ ﺍﻣﺎﻡ ﻭ ﺟﺎﻧﺸﲔ ﭘﻴﻐﻤﱪ ﻛﻪ ﺷﻴﻌﻪ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﺗﻄﺒﻴﻖ‬
‫ﻣﻰﺷﻮﺩ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺍﻣﺎﻡ ﻭ ﺟﺎﻧﺸﲔ ﺁﻥ ﺣﻀﺮﺕ ﻓﻘﻂ ﻳﻚ ﻧﻔﺮ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﲔ ‪‬ﻭ‪‬ﺑ ِﻦ ﺍﻟﺴ‪‬ﺒﻴ ِﻞ« ﺑﺪﻭﻥ ﻻﻡ ﺁﻣﺪﻩ ﻭ ﻋﻄﻒ ﺑﻪ »ﻟِﺬﻯ‬
‫ﺳﻮ‪‬ﻡ ﺁﻧﻜﻪ »ِﻟ ﻠﹼ ِﻪ ‪‬ﻭ ﻟِﻠﺮ‪‬ﺳﻮ ِﻝ ‪‬ﻭ ﻟِﺪﻯ ﺍﻟﹾﻘﹸﺮﰉ« ﻫﺮ ﺳﻪ ﺑﺎ ﻻﻡ ﻛﻪ ﻣﻔﻴﺪ ﺍﺧﺘﺼﺎﺹ ﻭ ﻣﺎﻛﻴ‪‬ﺖ ﺍﺳﺖ ﺁﻣﺪﻩ ﻭ »ﺍﻟﹾﻴ‪‬ﺘﺎﻣﻰ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺴﺎﻛ ِ‬
‫ﺍﻟﹾﻘﹸﺮﰉ« ﺍﻧﺪ ﻭ ﺍﻳﻦ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻓﺮﻕ ﺳﻪ ﮔﺎﻧﻪ ﺩﺍﺧﻞ ﺩﺭ ﺫﻯ ﺍﻟﻘﺮﰉ ﺍﻧﺪ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺫﻯ ﺍﻟﻘﺮﰉ ﺑﻮﺩﻥ ﺍﺯ ﲬﺲ ﺳﻬﻢ ﻣﻰﺑﺮﻧﺪ ﻭ ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﮔﺮﻭﻩ‪ ،‬ﻳﺘﺎﻣﻰ ﻭ ﻣﺴﺎﻛﲔ ﻭ ﺍﺑﻦ ﺳﺒﻴﻞ ﺳﺎﺩﺍﺕ ﺑﲎ ﻫﺎﺷﻢ ﺍﻧﺪ ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﻓﻘﻪ ﺷﻴﻌﻪ ﺑﺎﻳﺪ ﺩﻳﺪ‪.‬‬
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‫ﲬﺺ = ﮔﺮﺳﻨﮕﻰ )‪‬ﺎﻳﻪ( ]ﻣﺎﺋﺪﻩ‪ [٣:‬ﻫﺮ ﻛﻪ ﺩﺭ ﮔﺮﺳﻨﮕﻰ ﻣﻀﻄﹼﺮ ﲞﻮﺭﺩﻥ ﻣﻴﺘﻪ ﻭ ﻏﲑﻩ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﮔﻨﺎﻩ ﰉ ﻣﻴﻞ ﺍﺳﺖ ﺧﺪﺍ ﺁﻣﺮﺯﻧﺪﻩ ﻭ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺻﻞ‬
‫ﳘﺺ ﻓﺮﻭ ﺭﻓﱳ ﻭ ﻻﻏﺮﻯ ﺷﻜﻢ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﻭ ﻛﺎﺳﱳ ﻭﺭﻡ ﺯﺧﻢ ﻭ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﮔﺮﺳﻨﮕﻰ ﺭﺍ ﺍﺯ ﺁﻥ ﳐﻤﺼﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺒﺐ ﻻﻏﺮﻯ ﺷﻜﻢ ﻭ ﻓﺮﻭ ﺭﻓﱳ ﺁﻥ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ‬
‫ﳐﻤﺼﻪ ﺭﺍ ﮔﺮﺳﻨﮕﻰ ﻛﻪ ﺑﺎﻋﺚ ﻻﻏﺮﻯ ﺷﻜﻢ ﻣﻰﺷﻮﺩ ﮔﻔﺘﻪ ﺍﻳﻀﹰﺎ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﲬﺺ ﻗﺪﻡ ﺁﻥ ﻗﺴﻤﺖ ﺍﺯ ﺑﺎﻃﻦ ﭘﺎ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺯﻣﲔ ﳕﻰﺭﺳﺪ ﺩﺭ ﺍﺛﺮ ﻓﺮﻭﺭﻓﺘﮕﻰ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ‬
‫ﺺ ﺍﻟﹾﺒ‪‬ﻄﹸﻮ ِﻥ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﻴﺎ ِﻡ« ﻣﺮﻩ ﻭ ﲬﺺ ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ ﲨﻊ ﺍﻣﺮﻩ ﻭ ﺍﲬﺺ ﺍﺳﺖ ﻳﻌﲎ ﺁﺯﺭﺩﻩ ﭼﺸﻢ ﺍﻧﺪ ﺍﺯ ﮔﺮﻳﻪ ﻭ‬
‫ﺧﻄﺒﻪ ‪ ١١٩‬ﺩﺭﺑﺎﺭﻩ ﻣﺆﻣﻨﺎﻥ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻮ ِﻥ ِﻣ ‪‬ﻦ ﺍﻟﹾﺒ‪‬ﻜﺎ ِﺀ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺝ ِﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺧ‪‬ﻤﻴﺼ ﹰﺎ« ﺍﺯ ﺩﻧﻴﺎ ﺷﻜﻢ ﺧﺎﱃ ﺑﲑﻭﻥ ﺭﻓﺖ‪.‬‬
‫ﺷﻜﻢ ﻻﻏﺮ ﺍﻧﺪ ﺍﺯ ﺭﻭﺯﻩ ﻭ ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺧﻄﺒﻪ ‪ ١٥٨‬ﻓﺮﻣﻮﺩﻩ » ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻛﻠﻤﻪ ﳐﻤﺼﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ‪ :‬ﻣﺎﺋﺪﻩ ‪ ،٣‬ﺗﻮﺑﻪ ‪.١٢٠‬‬
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‫ﲬﻂ = ﺗﻠﺦ ﻭ ﺩﺭﺧﱴ ﻛﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ]ﺳﺒﺎﺀ‪ [١٦:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﲬﻂ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺁﻥ ﺩﺭﺧﺖ ﻣﺴﻮﺍﻙ ﺍﺳﺖ ﻃﱪﺳﻰ ﭼﻨﺪ ﻣﻌﲎ ﺑﺮﺍﻯ ﺁﻥ ﻧﻘﻞ ﻛﺮﺩﻩ‬
‫ﺍﺯ ﲨﻠﻪ ﮔﻮﻳﺪ‪ :‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺁﻥ ﻫﺮ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺧﺎﺭ ﻧﺪﺍﺭﺩ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﲬﻂ ﻫﺮ ﭼﻴﺰ ﺗﺮﺵ ﻳﺎ ﺗﻠﺦ ﺍﺳﺖ ﻭ ﻫﺮ ﮔﻴﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﻃﻌﻢ ﺗﻠﺦ ﺩﺍﺭﺩ‪ .‬ﻭ ﺍﺯ ﲨﻠﻪ ﻫﺮ ﺩﺭﺧﺖ ﰉ‬
‫ﺧﺎﺭ ﻭ ﺩﺭﺧﺖ ﻣﺴﻮﺍﻙ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﲬﻂ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻌﲎ ﺗﺎﺥ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺻﻔﺖ »ﹸﺍ ﹸﻛ ٍﻞ« ﺍﺳﺖ ﻭ »ﹶﺍ ﹾﺛ ٍﻞ ‪‬ﻭ ‪‬ﺷ ‪‬ﻰ ٍﺀ« ﻋﻄﻒ ﺑﻪ »ﹸﺍ ﹸﻛ ٍﻞ« ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺩﻭ ﺗﺎ ﺑﺎﻍ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺩﻭ ﺑﺎﻏﻰ‬
‫ﻛﻪ ﻣﻴﻮﻩ ﺗﻠﺦ ﻭ ﺷﻮﺭﻩ ﮔﺰ ﻭ ﺍﻧﺪﻛﻰ ﻛﻨﺎﺭ ﺩﺍﺷﺖ ﻣﺒﺪ‪‬ﻝ ﻛﺮﺩﱘ‪.‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﲬﻂ ﺑﻪ ﻣﻌﲎ ﺩﺭﺧﺖ ﻣﺴﻮﺍﻙ ﺍﺳﺖ ﻭ ﲬﻂ ﻭ ﺍﺛﻞ ﻫﺮ ﺩﻭ ﺑﻴﺎﻥ »ﺍﻛﻞ« ﺍﺳﺖ ﻳﻌﲎ ﺩﻭ ﺑﺎﻍ ﻣﻴﻮﻩ ﺩﺍﺭ ﻛﻪ ﺩﺭﺧﺖ ﺁ‪‬ﺎ ﻣﺴﻮﺍﻙ ﻭ ﺷﻮﺭﻩ ﮔﺰ ﺑﻮﺩ ﻭﱃ ﺍﻳـﻦ‬
‫ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺷﻮﺭﻩ ﮔﺰ ﺍﺻﻼ ﺩﺍﺭﺍﻯ ﻣﻴﻮﻩ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺧﱰﻳﺮ = ﺧﻮﻙ‪] .‬ﻣﺎﺋﺪﻩ‪ [٣:‬ﲨﻊ ﺁﻥ ﺧﻨﺎﺯﻳﺮ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪ [٦٠:‬ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﺍﺧﲑ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣﺴﺦ« ﻛﻠﻤﻪ ﺧﱰﻳﺮ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻛﻠﻤﻪ ﺧﻨﺎﺯﻳﺮ‬
‫ﻳﻜﺒﺎﺭ‪ .‬ﮔﻮﺷﺖ ﺧﻮﻙ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺣﺮﺍﻡ ﻭ ﻗﺎﺑﻞ ﺧﻮﺭﺩﻥ ﻧﻴﺴﺖ‪.‬‬
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‫ﺧﻨﺲ = ﻛﻨﺎﺭ ﺭﻓﱳ‪ .‬ﻭﺍ ﭘﺲ ﻣﺎﻧﺪﻥ‪ .‬ﭘﻨﻬﺎﻥ ﺷﺪﻥ‪] .‬ﺗﻜﻮﻳﺮ‪.[١٩-١٥:‬‬
‫ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺧﻨﺲ ﻭ ﺧﻨﻮﺱ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﻭ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻟﻮﻯ ﻭ ﻛﺸ‪‬ﺎﻑ ﺫﻳﻞ ﺳﻮﺭﻩ ﻧﺎﺱ‪ ،‬ﺗﺄﺧ‪‬ﺮ ﻭ ﻭﺍﭘﺲ ﻣﺎﻧﺪﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﳏﻀﺮ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﺴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﻓﱳ ﻣﻰﺧﻮﺍﺳﺖ ﳕﺎﺯ ﲞﻮﺍﻧﺪ ﻣﺮﺍ ﭘﻴﺶ ﺭﻭﻯ ﺧﻮﺩ ﻧﺸﺎﻧﺪ »ﻓﹶﻠﹶﻤ‪‬ﺎ ﹶﺍ ﹾﻗ‪‬ﺒ ﹶﻞ ﻋ‪‬ﻠﺐ ﺻ‪‬ﻠﻮِﺗ ِﻪ‬
‫ﺖ« ﻳﻌﲎ ﭼﻮﻥ ﺷﺮﻭﻉ ﺑﻪ ﳕﺎﺯ ﻛﺮﺩ ﻛﻨﺎﺭ ﺷﺪﻡ‪ .‬ﺭﺍﻏﺐ ﻧﻴﺰ ﺍﻧﻘﺒﺎﺽ ﻭ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﱳ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﺭﺟﻮﻉ‪ ،‬ﻛﻨﺎﺭ ﺷﺪﻥ‪ ،‬ﻭﺍﭘﺲ ﻣﺎﻧﺪﻥ ﻭ ﺍﻧﻘﺒﺎﺽ ﺁﻣﺪﻩ‬
‫ﺴ ‪‬‬
‫ﺍِﻧ‪‬ﺨﺬ‪‬ﻧ ‪‬‬
‫ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻨﺲ ﻭ ﻛﻨﺲ ﻫﺮ ﺩﻭ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺳﺘﺮ ﻭ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺳﺖ ﺷﻴﻄﺎﻥ ﺭﺍ ﺧﻨ‪‬ﺎﺱ ﮔﻮﻳﻨﺪ ﻛﻪ ﻫﻨﮕﺎﻡ ﻳﺎﺩ ﺧﺪﺍ ﻛﻨﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﭘﻨﻬﺎﻥ ﻣﻰﮔﺮﺩﺩ ﻛﻨﺎﺱ ﺑﻀ‪‬ﻢ‬
‫ﻛﺎﻑ ﺧﺎﻧﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﭘﺮﻧﺪﻩ ﻭﺣﺸﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺗ‪‬ﺨﺎﺫ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﳐﻔﻰ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﺍﻟﻨ‪‬ﺎﺱ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻨﻮﺱ ﭘﻨﻬﺎﻥ ﺷﺪﻥ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ‪ :‬ﺧﻨﺲ ﻭ ﺧﻨﻮﺱ ﺑﻪ ﻣﻌﲎ ﻛﻨﺎﺭ ﺭﻓﱳ‪ ،‬ﻭﺍﭘﺲ ﻣﺎﻧﺪﻥ ﻭ ﭘﻨﻬﺎﻥ ﺷﺪﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻌﺎﱏ ﻗﺮﻳﺐ ‪‬ﻢﺍﻧﺪ‪ .‬ﻛﻨﺲ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ‪‬ﺎﻥ ﺷﺪﻥ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻫﻮ ﻛﻪ ﺩﺭ ‪‬ﺎﻧﮕﺎﻩ‬
‫ﺲ ﺍﻟ ﻠﱠ ‪‬ﻴ ﹸﻞ« ﻳﻌﲎ ﺷﺐ ﺭﻭﻯ ﺁﻭﺭﺩ ﻭ ﺷﺐ ﺭﻓﺖ ﺩﺭ ﺩﻭ ﺿﺪ‪ ‬ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ )ﳎﻤﻊ(‪.‬‬
‫ﺴ ‪‬ﻌ ‪‬‬
‫ﺐ ‪‬ﻭ ﺍﺳ‪‬ﺘ‪ ‬ﺘﺮ‪‬ﰱ ﻛِﻨ‪‬ﺎ ِﺳ ِﻪ« )‪‬ﺎﻳﻪ( » ‪‬ﻋ ‪‬‬
‫ﺲ ﺍﻟﻈﱠﱮ ُﺀ ﺍِﺫﺍ ‪‬ﺗ ‪‬ﻐﻴ‪ ‬‬
‫ﺧﻮﺩ ﭘﻨﻬﺎﻥ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ‪ » :‬ﹶﻛ‪‬ﻨ ‪‬‬
‫ﺲ« ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺮ ﺳﻪ ﺑﻪ ﻣﻮﺻﻮﻓﻬﺎﺋﻰ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﻫﺮ ﺳﻪ ﺻﻔﺖﺍﻧﺪ‪ .‬ﻣﻮﺻﻮﻓﺎﺗﻰ ﻛﻪ ﻭﺍﭘﺲ ﺷﻮﻧﺪﻩ ﻭ ﺩﺍﺭﺍﻯ‬
‫ﺨﻨ‪ِ ‬‬
‫ﺲ« ﺻﻔﺖ »ﺍ ﹾﻟ ‪‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ »ﺍﹶ ﹾﻟﺠ‪‬ﻮﺍ ِﺭ ﺍﹾﻟ ﹸﻜﻨ‪ِ ‬‬
‫ﺍﻧﻘﺒﺎﺽ ﻭ ‪‬ﺎﻥ ﺷﻮﻧﺪﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﺟﺮﻳﺎﻥ ﻭ ﺣﺮﻛﺖﺍﻧﺪ ﻭ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﻻﺯﻡ ﻭ ﺫﺍﺗﻰ ﺁ‪‬ﺎ ﺍﺳﺖ ﻧﻪ ﺁﱏ ﻭ ﺯﻣﺎﱏ‪.‬‬
‫ﺳﺘﺎﺭﮔﺎﻥ ﰉ ﴰﺎﺭ ﺁﲰﺎﻥ ﭼﻨﺎﻥ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﻰﮔﻮﻳﻨﺪ ﭼﻨﲔﺍﻧﺪ ﺁ‪‬ﺎ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺣﺎﻝ ﲢﻮ‪‬ﻝ ﻭ ﺍﻧﻘﻼﺏﺍﻧﺪ‪ ،‬ﺳﻮﺧﺖ ﺧﻮﻳﺶ ﺭﺍ ﲤﺎﻡ ﻣﻰﻛﻨﻨﺪ ﺑﻌﻀﻰ ﺩﺭ ﺁﺧﺮ ﺩﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺯﻧﺪﮔﻰﺍﻧﺪ‬
‫ﺑﻌﻀﻰ ﺩﺭ ﺁﺧﺮ ﻋﻤﺮ ﻭ ﺑﻌﻀﻰ ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﺗﺸﻜﻴﻞ‪ :‬ﻟﺬﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﮔﺮﻭﻫﻬﺎﻯ ﳐﺘﻠﻒ ﺍﺯ ﻗﺒﻴﻞ ﺳﺘﺎﺭﮔﺎﻥ ﺗﭙﻨﺪﻩ )ﻛﻪ ﻗﺸﺮ ﻇﺎﻫﺮ ﺁ‪‬ﺎ ﻣﺎﻧﻨﺪ ﺿﺮﺑﺎﻥ ﻧﺒﺾ ﺁﻫﺴﺘﻪ ﻭ ﻣـﻨﻈﹼﻢ ﺍﺳـﺖ(‬
‫ﻏﻮﻝﻫﺎﻯ ﺁﰉ‪ ،‬ﻏﻮﻝﻫﺎﻯ ﺳﺮﺥ‪ ،‬ﻛﻮﺗﻮﻟﻮﻫﺎﻯ ﺳﺮﺥ‪ ،‬ﻛﻮﺗﻮﻟﻮﻫﺎﻯ ﺳﻔﻴﺪ ﻛﻪ ﻣﻮﺍﺩ ﺁ‪‬ﺎ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺍﻧﻔﻌﺎﻝ ﻭ ﺗﺒﺪ‪‬ﻝ ﺍﺳﺖ ﻭ ﺩﺭﺑﺎﺭﻩ ﻛﻮﺗﻮﻟﻮﻫﺎﻯ ﺳﻔﻴﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻣﺮﺍﺣﻞ ﺁﺧﺮ‬
‫ﺯﻧﺪﮔﻰ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺁﻣﺪﻥ ﻭ ﺭﻓﱳ ﺩﺍﺋﻤﻰ ﺷﺐ ﻭ ﺭﻭﺷﻦ ﺷﺪﻥ ﺭﻭﺯ ﺣﻜﺎﻳﺖ ﺍﺯ ﲢﻮ‪‬ﻝ ﻭ ﺍﻧﻘﻼﺏ ﺩﺍﺋﻤﻰ ﺟﻬﺎﻥ ﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺍﻭ‪‬ﻝ ﺳﻮﺭﻩ ﺗﻜﻮﻳﺮ ﺍﺯ ﺗﻜﻮﻳﺮ ﻭ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﺁﻓﺘﺎﺏ ﻭ ﺍﺯ ﻣﻨﻜﺪﺭ ﻭ ﺗﲑﻩ ﺷﺪﻥ ﳒﻮﻡ ﻭ ﺗﺒﺨﲑ ﺩﺭﻳﺎﻫﺎ ﻭ ﻏﲑﻩ ﺳﺨﻦ ﺭﻓﺘﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺧﻨ‪‬ﺲ ﻭ ﻛﻨ‪‬ﺲ ﻗﺴﻢ ﻳﺎﺩ ﺷﺪﻩ ﻛﻪ ﺍﻳﻦ‬
‫ﺳﺨﻨﺎﻥ ﺍﺯ ﻓﺮﺷﺘﻪ ﻭﺣﻰ ﺍﺳﺖ ﻧﻪ ﺳﺎﺧﺘﻪ ﭘﻴﺎﻣﱪ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﺩﺭﺑﺎﺭﻩ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺧﻮﺭﺷﻴﺪﻫﺎﻯ ﰉﴰﺎﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﻮﺳﺘﻪ‬
‫ﺩﺭ ﺣﺎﻝ ﺍﻧﻘﻼﺏﺍﻧﺪ ﻭ ﺣﻜﺎﻳﺖ ﺍﺯ ﺍ‪‬ﺪﺍﻡ ﻋﺎﱂ ﺩﺍﺭﻧﺪ ﻣﻌﲎ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﭘﺲ ﻧﻪ‪ ،‬ﻗﺴﻢ ﺑﻪ ﻭﺍﭘﺲ ﺷﻮﻧﺪﮔﺎﻥ ﺭﻭﺍﻥ ﻭ ‪‬ﺎﻥ ﺷﻮﻧﺪﻩ ﻭ ﺑﻪ ﺷﺐ ﻛﻪ ﻣﻰﺁﻳﺪ ﻭ ﻣﻰﺭﻭﺩ ﻭ ﺑﻪ‬
‫ﺻﺒﺢ ﻛﻪ ﻣﻰﺩﻣﺪ ﻭ ﮔﺴﺘﺮﺵ ﻣﻰﻳﺎﺑﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻗﻮﻝ ﻓﺮﺷﺘﻪ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﻣﻔﺴ‪‬ﺮﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﺳﻴ‪‬ﺎﺭﺍﺕ ﻭ ﻋﻤﻮﻡ ﺳﺘﺎﺭﮔﺎﻥ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﺭ ﺷﺐ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﺩﺭ ﺭﻭﺯ ﻏﺎﺋﺐ ﻣﻰﮔﺮﺩﻧﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺧﻴﻠﻰ ﺳﻄﺤﻰ ﺍﺳﺖ ﻭ‬
‫ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﺩﺭﺑﺎﺭﻩ ﻏﺎﻳﺐ ﺷﺪﻥ ﺩﺭ ﺭﻭﺯ ﻭ ﺑﺮﮔﺸﱳ ﺩﺭ ﺷﺐ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﭼﻨﺪﺍﻥ ﺩﻻﻟﺖ ﺑﻪ ﻗﻴﺎﻣﺖ ﻧﺪﺍﺭﺩ‪ .‬ﻭﱃ ﻣﺎ ﻫﻢ ﺍﮔﺮ ﺩﺭ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ ﻣﻰﺑﻮﺩﱘ ﻣﺎﻧﻨﺪ ﺁ‪‬ﺎ ﺭﲪﻬﻢ ﺍﻟﻠﹼـﻪ‬
‫ﻣﻰﮔﻔﺘﻴﻢ ﺯﻳﺮﺍ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﻭ ﺗﺮﻗﹼﻰ ﻋﻠﻢ ﺩﺭ ﳕﺎﻳﺎﻧﺪﻥ ﻣﻔﺎﻫﻴﻢ ﻋﺎﻟﻴﻪ ﻗﺮﺁﻥ ﺳﻬﻢ ﺑﺴﺰﺍﺋﻰ ﺩﺍﺭﺩ‪.‬‬
‫* ]ﻧﺎﺱ‪ [٤:‬ﺩﺭﺑﺎﺭﻩ ﺧﻨ‪‬ﺎﺱ ﮔﻔﺘﻪﺍﻧﺪ ﻧﺎﻡ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺧﺪﺍ ﻳﺎﺩ ﺷﻮﺩ ﻣﻨﻘﺒﺾ ﻭ ‪‬ﺎﻥ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻭﱃ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻨ‪‬ﺎﺱ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺻﻔﺖ ﻭﺳﻮﺍﺱ ﺍﺳﺖ ]ﻧﺎﺱ‪-١:‬‬
‫‪ [٦‬ﻭﺳﻮﺳﻪ ﺩﺭ ﺳﻴﻨﻪ ﻭ ﻗﻠﺐ ﺁﺩﻣﻰ ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭ ﺑﺴﻴﺎﺭ ﳐﻔﻰ ﻭ ‪‬ﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﺩﻣﻰ ﻛﻤﺘﺮ ﻭﺟﻮﺩ ﺁﻧﺮﺍ ﺣﺲ‪ ‬ﻣﻰﻛﻨﺪ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﺧﻨ‪‬ﺎﺱ ﺑﻪ ﻣﻌﲎ ﺳﺨﺖ ‪‬ﺎﻥ ﻭ ﺻـﻔﺖ‬
‫ﻭﺳﻮﺳﻪ ﺍﺳﺖ ﻧﻪ ﺻﻔﺖ ﺷﻴﻄﺎﻥ ﺁﺭﻯ ﺩﺭ ﺫﻳﻞ ﺳﻮﺭﻩ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺍﻳﻦ ﻭﺳﻮﺳﻪ ﺍﺯ ﺟﻦ‪ ‬ﻭ ﻣﺮﺩﻡ ﻗﻠﺐ ﺁﺩﻣﻰ ﺭﺍﻩ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ .‬ﻣﻌ ﲎ ﺁﻳﺎﺕ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﮕﻮ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ‬
‫ﻣﺮﺩﻡ‪ ...‬ﺍﺯ ﺷﺮ‪ ‬ﻭﺳﻮﺳﻪ ﻛﻪ ﺑﺴﻴﺎﺭ ‪‬ﺎﻥ ﻭ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻴﻨﻪﻫﺎﻯ ﻣﺮﺩﻡ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﻭﺳﻮﺍﺱ ﺍﺳﻢ ﻭﺳﻮﺳﻪ ﻭ ﲨﻊ ﺁﻥ ﻭﺳﺎﻭﺱ ﺍﺳﺖ ﻭ ﺻﻔﺖ ﻧﻴﺴﺖ‪.‬‬
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‫ﺧﻨﻖ = ﺧﻔﻪ ﻛﺮﺩﻥ‪] .‬ﻣﺎﺋﺪﻩ‪ [٣:‬ﻣﻨﺨﻔﺘﻪ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺧﻔﻪ ﻛﻨﻨﺪ ﻭ ﮔﻮﺷﺖ ﺁﻥ ﺍﺯ ﳏﺮ‪‬ﻣﺎﺕ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺧﻨﺎﻕ ﺑﻀﻢ ﺍﻭ‪‬ﻝ ﻣﺮﺿﻰ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﻠﻮ ﭘﻴﺪﺍ ﻣﻰﺷﻮﺩ )ﺩﻳﻔﺘﺮﻯ( ﻭ ﺑﻪ ﻛﺴﺮ ﺁﻥ ﺭﻳﺴﻤﺎﻥ ﻭ ﳓﻮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﺣﻴﻮﺍﱏ ﻭ ﻳﺎ ﺍﻧﺴﺎﱏ ﺭﺍ ﺧﻔﻪ ﻣﻰﻛﻨﻨﺪ‪.‬‬
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‫ﺧﻮﺍﺭ = ﺻﺪﺍﻯ ﮔﺎﻭ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺍﺭ ﳐﺼﻮﺹ ﺑﻪ ﺻﺪﺍﻯ ﮔﺎﻭ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﺻﺪﺍﻯ ﺷﺘﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ]ﺍﻋﺮﺍﻑ‪ [١٤٨:‬ﻗﻮﻡ ﺑﻌﺪ ﺍﺯ ﺭﻓـﱳ ﻭﻯ ﺍﺯ‬
‫ﺯﻳﻮﺭﻫﺎﻯ ﺧﻮﺩ ﮔﻮﺳﺎﻟﻪﺍﻯ ﻛﻪ ﭘﻴﻜﺮ ﺑﻮﺩ ﺑﻪ ﺳﺎﺧﺘﻨﺪ ﻛﻪ ﺻﺪﺍﻯ ﮔﻮﺳﺎﻟﻪ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺍﻋﺮﺍﻑ‪ - ١٤٨:‬ﻃﻪ‪ .٨٨:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ‬
‫ﺽ ﺍﹾﻟﺨ‪‬ﻮﺍ ‪‬ﺭ ِﺓ« ﺻﺪﺍﻯ ﺯﻣﲔ ﺑﻪ ﻫﻨﮕﺎﻡ ﻟﺮﺯﻩ ﺑﻪ ﺻﺪﺍﻯ ﮔﺎﻭ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ﺳﻜﹼﻪ‬
‫ﺿ ‪‬ﻬ ‪‬ﻢ ﺑِﺎ ﹾﻟﺨ‪‬ﺴ ﹶﻔ ِﺔ ﺧ‪‬ﻮ‪‬ﺍ ‪‬ﺭ ﺍﻟﺴ‪‬ﻜﱠ ِﺔ ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﻤﺎ ِﺓ ﻓِﻰ ﺍﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﺕ ﹶﺍ ‪‬ﺭ ‪‬‬
‫ﺧﻄﺒﻪ ‪ ١٩٩‬ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﲦﻮﺩ ﻓﺮﻣﻮﺩﻩ »ﺧﺎ ‪‬ﺭ ‪‬‬
‫ﳏﻤﺎﺓ ﻳﻌﲎ ﮔﺎﻭ ﺁﻫﻦ ﺁﺏ ﺩﺍﺩﻩ‪ .‬ﺍﺭﺽ ﺧﻮ‪‬ﺍﺭﻩ ﺯﻣﲔ ﻧﺮﻡ ﺍﺳﺖ‪.‬‬
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‫ﺧﻮﺽ = ﺩﺍﺧﻞ ﺷﺪﻥ ﺩﺭ ﺁﺏ )ﻗﺎﻣﻮﺱ( ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺽ ﻭﺍﺭﺩ ﺷﺪﻥ ﺩﺭ ﺁﺏ ﻭ ﺭﻓﱳ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻭ ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﻭﺍﺭﺩ ﺷﺪﻥ ﺩﺭ ﺍﻣﻮﺭ‪ ،‬ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﺍﻛﺜـﺮ‬
‫ﻣﻮﺍﺭﺩ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳏﻠﹼﻰ ﺍﺳﺖ ﻛﻪ ﻭﺭﻭﺩ ﺩﺭ ﺁﻥ ﻣﺬﻣﻮﻡ ﺍﺳﺖ‪] .‬ﻃﻮﺭ‪ [١٢:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﺽ ﻭﺍﺭﺩ ﺷﺪﻥ ﺩﺭ ﺁﺑﺴﺖ ﺑﺎ ﻗﺪﻡ‪ ،‬ﺩﺧﻮﻝ ﺩﺭ ﻗﻮﻝ ﺑـﻪ ﺁﻥ‬
‫ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ ﺁﻥ ﺭﻭﺯ ﻭﺍﻯ ﺑﺮ ﻣﻜﺬﹼﺑﲔ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﺑﺎﺯﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﺳﺨﻦ ﺑﺎﻃﻞ ﻣﻰﮔﻮﻳﻨﺪ ]ﺍﻧﻌﺎﻡ‪ [٩١:‬ﺑﮕﻮ ﺧﺪﺍ‪ ،‬ﺳﭙﺲ ﺑﮕﺬﺍﺭ ﺩﺭ ﺑﺎﻃﻠﺸﺎﻥ ﻛﻪ ﻭﺍﺭﺩ ﺷﺪﻩﺍﻧﺪ ﺳﺮﮔﺮﻡ‬
‫ﺑﺎﺷﻨﺪ ‪.‬‬
‫ﻀ ‪‬ﺘ ‪‬ﻢ« ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻳﻌﲎ‬
‫* ]ﻧﺴﺎﺀ‪] ،[١٤٠:‬ﻣﺪﺛﺮ‪ [٤٥:‬ﺑﺎ ﺁﻥ ﻛﻪ ﺑﻪ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﻣﻰﺷﺪﱘ‪] .‬ﺗﻮﺑﻪ‪» ،[٦٩:‬ﺍﹶﻟﱠﺬﻯ« ﺻﻔﺖ ﺧﻮﺽ ﺍﺳﺖ ﻛﻪ ﺍﺯ » ‪‬ﺧ ‪‬‬
‫ﻭﺍﺭﺩ ﺷﺪﻳﺪ ﻣﺜﻞ ﻭﺭﻭﺩ ﺁﻧﺎﻥ ﻛﻪ ﺑﻪ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ .‬ﻃﱪﺳﻰ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﻳﻮﻧﺲ ﻭ ﺍﺧﻔﺶ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻼ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ ﻭ ﺩﺭ ﳘﻪ ﺟﺎ‪ ،‬ﻣﻮﺍﺭﺩ ﺁﻥ ﺧﻮﺽ ﺩﺭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٩٢‬ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺩﺭ ﻭﺭﻭﺩ ﺑﻪ ﺁﺏ ﺍﺻ ﹰ‬
‫ﻉ ﻓﻴ ِﻪ ﹸﻛﻞﱠ ِﺷﺪ‪ٍ ‬ﺓ«‪.‬‬
‫ﺠﺮ‪ ‬‬
‫ﱃ ﺭِﺿﻮﺍ ِﻥ ﺍﻟﻠﹼﻪ ﹸﻛﻞﱠ ﹶﻏ ‪‬ﻤ ‪‬ﺮ ٍﺓ ‪‬ﻭ ‪‬ﺗ ‪‬‬
‫ﺽ ِﺍ ﹶ‬
‫ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﺪﻩ »ﺧﺎ ‪‬‬
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‫ﺧﻮﻑ = ﺗﺮﺱ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﻑ ﺗﻮ‪‬ﻗﻊ ﻣﻜﺮﻭﻫﻰ ﺍﺳﺖ ﺍﺯ ﺭﻭﻯ ﻋﻼﻣﺖ ﻣﻈﻨﻮﻥ ﻳﺎ ﻣﻌﻠﻮﻡ ﭼﻨﺎﻥ ﻛﻪ ﺭﺟﺎﺀ ﻭ ﻃﻤﻊ ﺗﻮﻗﹼﻊ ﳏﺒﻮﰉ ﺍﺳﺖ ﺍﺯ ﺭﻭﻯ ﺁﻥ ﺩﻭ‪.‬‬
‫]ﺑﻘﺮﻩ‪.[٣٨:‬‬
‫ﲣﻮﻳﻒ ﺑﻪ ﻣﻌﲎ ﺗﺮﺳﺎﻧﺪﻥ ﺍﺳﺖ ]ﺯﻣﺮ‪] ،[١٦:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٧٥:‬ﺧﻔﻴﺔ‪ :‬ﺣﺎﻟﱴ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﻮﻑ ﺑﻪ ﺍﻧﺴﺎﻥ ﻋﺎﺭﺽ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺟﺎﻯ ﺧﻮﻑ ﺑﻪ ﻛﺎﺭ ﻣـﻰﺭﻭﺩ )ﺭﺍﻏـﺐ(‬
‫]ﻃﻪ‪ [٦٧:‬ﻣﻮﺳﻰ ﺩﺭ ﻧﻔﺲ ﺧﻮﻳﺶ ﺍﺣﺴﺎﺱ ﺧﻮﻑ ﻛﺮﺩ‪.‬‬
‫ﲣﻮ‪‬ﻑ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ ﺧﻮﻑ ﺍﺳﺖ )ﺭﺍﻏﺐ( ]ﳓﻞ‪ [٤٧-٤٦:‬ﺍﺧﺬ ﺑﻪ ﲣﻮ‪‬ﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺭﺍ ﺑﺎ ﻇﻬﻮﺭ ﺧﻮﻑ ﺑﮕﲑﻧﺪ ﺧﺪﺍﻭﻧﺪ ﻳﻚ ﺩﻓﻌﻪ ﻏﻔﻠﺘ ﹰﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻣﻰﻛﻨﺪ‬
‫ﻼ »ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻨﻪ« ﻛﻪ ﺷﺨﺺ ﻣﻰﺩﺍﻧﺪ ﺍﻳﻦ ﻣﺮﺽ ﺍﻭ ﺭﺍ ﺍﺯ ﺑﲔ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺑﺎ ﻋﻠﻢ ﺑﻪ ﻣﺮﺩﻥ ﻭ ﺗﺮﺱ ﺍﺯ ﺁﻥ ﺑﻪ‬
‫ﻣﺜﻞ ﺯﻟﺰﻟﻪ ﻭ ﺳﻜﺘﻪ ﻭ ﺩﻓﻌﻪ ﺩﻳﮕﺮ ﺑﺎ ﻇﻬﻮﺭ ﺧﻮﻑ ﻣﺜﻞ ﺳﺮﻃﺎﻥ ﻣﺜ ﹰ‬
‫ﺗﺪﺭﻳﺞ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻳﺎ ﻣﺜﻞ ﻛﺴﻰ ﻛﻪ ﻣﻰﺩﺍﻧﺪ ﺍﻭ ﺭﺍ ﺍﻋﺪﺍﻡ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﭼﻨﲔ ﺷﺨﺼﻰ ﺑﺎ ﻇﻬﻮﺭ ﺧﻮﻑ ﮔﺮﻓﺘﺎﺭ ﻣﻰﺷﻮﺩ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﺗﻼﺵ‬
‫ﮔﺮﻓﺘﺎﺭ ﻛﻨﺪ‪ ،‬ﺁ‪‬ﺎ ﻋﺎﺟﺰ ﻛﻨﻨﺪﻩ ﺧﺪﺍ ﻧﻴﺴﺘﻨﺪ ﻭ ﻳﺎ ﺁ‪‬ﺎ ﺩﺭ ﺣﺎﻝ ﺧﻮﻑ ﻭ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﻣﻰﺗﺮﺳﻨﺪ ﻭ ﻣﻰﻟﺮﺯﻧﺪ ﮔﺮﻓﺘﺎﺭ ﳕﺎﻳﺪ‪...‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻮﻑ ﻳﻜﻰ ﺍﺯ ﺻﻔﺎﺕ ﻧﻴﻚ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺑﺪ ﲞﱴﻫﺎﻯ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﳒﺎﺕ ﻣﻰﺩﻫﺪ ﻣﺜﻞ ﺧﻮﻑ ﺍﺯ ﺧﺪﺍ‪ ،‬ﺧﻮﻑ ﺍﺯ ﻋﺬﺍﺏ ﺁﺧﺮﺕ‪ ،‬ﺧﻮﻑ ﺍﺯ ﺫﻟﹼﺖ ﺩﻧﻴﺎ ﻭ‬
‫ﺁﺧﺮﺕ ﻭ ﻏﲑﻩ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺻﻔﺎﺕ ﻭ ﺷﻌﺎﺭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﺟﱭ ﻛﻪ ﺿﻌﻒ ﻧﻔﺲ ﻧﺎﺷﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﻋﻼﻣﺎﺕ ﻧﻘﺺ‬
‫ﺍﺳﺖ‪] .‬ﻧﺎﺯﻋﺎﺕ‪.[٤١-٤٠:‬‬
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‫ﺧﻮﻝ = )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻋﻄﹼﻴﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻮﻝ ﻫﺮ ﻋﻄﹼﻴﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﻧﻌﻤﺘﻬﺎ ﻭ ﻏﻼﻣﺎﻥ ﻭ ﻛﻨﻴﺰﺍﻥ ﻭ ﻏﲑﻩ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﺍﺳﺖ‪] .‬ﺍﻧﻌﺎﻡ‪ [٩٤:‬ﻳﻌﲎ‪ :‬ﺁﻥ‬
‫ﭼﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﴰﺎ ﻋﻄﺎ ﻛﺮﺩﻩ ﺑﻮﺩﱘ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺷﺘﻴﺪ‪] .‬ﺯﻣﺮ‪ [٨:‬ﻳﻌﲎ‪ :‬ﭘﺲ ﭼﻮﻥ ﻧﻌﻤﱴ ﺑﻪ ﺩﻭ ﻋﻄﺎ ﻛﺮﺩ ﺩﻋﺎﻯ ﻗﺒﻞ ﺧﻮﻳﺶ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻃﱪﺳﻰ ﮔﻔﺘﻪ‪ :‬ﲢﻮﻳﻞ ﺑﻪ ﻣﻌﲎ ﺍﻋﻄﺎﺀ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﲤﻠﻴﻚ ﻋﻄﹼﻴﻪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﲤﻮﻳﻞ ﺑﻪ ﻣﻌﲎ ﲤﻠﻴﻚ ﻣﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﻮﻝ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﲨﻊ ﺧﻮﱃﹼ ﺑﻪ ﻣﻌﲎ ﻏﻼﻡ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﺎﻣﻪ ‪ ٦٢‬ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﻦ ﻧﺎﺭﺍﺣﺘﻢ ﺍﺯ ﺍﻳﻨﻜﻪ ﺳﻔﻴﻬﺎﻥ ﻭ ﺑﺪﻛﺎﺭﺍﻥ ﻭﺍﱃ ﺍﻳﻦ ﺍﻣ‪‬ﺖ ﺷـﻮﻧﺪ‬
‫»ﻓﹶﻴ‪‬ﺘﺨِﺬﻭ‪‬ﺍ ﻣﺎ ﹶﻝ ﺍﻟﻠﹼ ِﻪ ‪‬ﺩ ‪‬ﻭ ﹰﻻ ‪‬ﻭ ﻋِﺒﺎ ‪‬ﺩ ‪‬ﻩ ‪‬ﺧ ‪‬ﻮ ﹰﻻ« ﺩﻭﻝ ﺑﺮ ﻭﺯﻥ ﺻﺮﺩ ﺑﻪ ﻣﻌﲎ ﮔﺮﺩﺍﻧﺪﻥ ﻣﺎﻝ ﻣﻴﺎﻥ ﭼﻨﺪ ﻧﻔﺮ ﺍﺳﺖ ﻭ ﺧﻮﻝ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﮔﺎﻥ ﻭ ﺑﺮﺩﮔﺎﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎﻝ ﺧﺪﺍ ﺭﺍ ﻣﻴﺎﻥ ﺧﻮﺩ‬
‫ﺑﻪ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻧﺪﻫﻨﺪ ﻭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﺑﺮﺩﮔﺎﻥ ﺧﻮﺩ ﺑﺪﺍﻧﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﻣﻌﻨﺎﻯ ﻋﻄﹼﻴﻪ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻳﻌﲎ ﺧﻴﺎﻝ ﻛﻨﻨﺪ ﻛﻪ ﺧﺪﺍ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺁ‪‬ﺎ ﺑﺮﺩﻩ ﻋﻄﺎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻼ ﺍِ‪‬ﺗﺨ‪‬ﺬﻭﺍ‬
‫ﲔ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺹ ﺛﹶﻠﺜ ‪‬‬
‫ﻭ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﺩﺭﺑﺎﺭﻩ ﺑﲎ ﺍﻣﻴ‪‬ﻪ ﻛﻪ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﳘﲔ ﻣﺎﺩ‪‬ﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ »ﺍِﺫﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ﺑ‪‬ﻨ ‪‬ﻮ ﺍﹶﺑِﻰ ﺍﻟﹾﻌﺎ ِ‬
‫ﻼ ‪‬ﻭ ﻋِﺒﺎ ‪‬ﺩ ﺍﻟ ﻠﹼﻪ ‪‬ﺧ ‪‬ﻮ ﹰﻻ«‪.‬‬
‫ﻣﺎ ﹶﻝ ﺍﻟ ﻠﹼ ِﻪ ‪‬ﺩ ‪‬ﻭ ﹰﻻ ‪‬ﻭ ﺩﻳ ‪‬ﻦ ﺍﻟﻠﹼ ِﻪ ‪‬ﺩ ‪‬ﺧ ﹰ‬
‫ﺧﺎﻝ‪ :‬ﺑﻪ ﻣﻌﲎ ﺩﺍﺋﻰ ﻭ ﲨﻊ ﺁﻥ ﺍﺧﻮﺍﻝ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ [٥٠:‬ﻭ ]ﻧﻮﺭ‪.[٦١:‬‬
‫ﻭﺧﺎﻟﻪ‪ :‬ﺧﻮﺍﻫﺮ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭ ﲨﻊ ﺁﻥ ﺧﺎﻻﺕ ﺍﺳﺖ ﻛﻪ ﮔﺬﺷﺖ‪.‬‬
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‫ﺧﻮﻥ = ﺧﻴﺎﻧﺖ ﻣﻘﺎﺑﻞ ﺍﻣﺎﻧﺖ ﺍﺳﺖ‪ .‬ﻭ ﺍﺻﻞ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٨٦‬ﺑﻘﺮﻩ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﻣﻨﻊ ﺣﻖ ﺍﺳﺖ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻴﺎﻧﺖ ﻭ ﻧﻔﺎﻕ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭﱃ‬
‫ﺧﻴﺎﻧﺖ ﻧﺴﺒﺖ ﺑﻪ ﻋﻬﺪ ﻭ ﺍﻣﺎﻧﺖ ﻭ ﻧﻔﺎﻕ ﻧﺴﺒﺖ ﺑﻪ ﻋﻬﺪ ﻭ ﺍﻣﺎﻧﺖ ﻭ ﻧﻔﺎﻕ ﻧﺴﺒﺖ ﺑﺪﻳﻦ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺳﭙﺲ ﺑﺎ ﻫﻢ ﻣﻰﺷﻮﻧﺪ‪ .‬ﭘﺲ ﺧﻴﺎﻧﺖ ﳐﺎﻟﻔﺖ ﺣﻖ ﺍﺳﺖ ﺑﺎ ﻧﻘﺾ ﻋﻬﺪ ﺩﺭ ‪‬ﺎﻥ‪.‬‬
‫ﻼ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﭘﺲ ﺍﺯ ﺁﺯﺍﺩﻯ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺧﻴﺎﻧﺖ ﺑﻪ ﻣﻌﲎ ﻣﻨﻊ ﺣﻖ ﻭ ﳐﺎﻟﻔﺖ ﺑﺎ ﺣﻖ‪ ‬ﺍﺳﺖ‪] .‬ﺍﻧﻔﺎﻝ‪ [٧١:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻴﺎﻧﺖ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻧﻘﺾ ﻋﻬﺪ ﻭ ﳐﺎﻟﻔﺖ ﺣﻖ ﺍﺳﺖ ﻛﻪ ﺍﺳﲑﺍﻥ ﻣﺜ ﹰ‬
‫ﺑﺎﺯ ﺑﻪ ﺟﻨﮓ ﺁﻥ ﺣﻀﺮﺕ ﺑﻴﺎﻳﻨﺪ ﻳﻌﲎ ﺍﮔﺮ ﲞﻮﺍﻫﻨﺪ ﺑﺎ ﺗﻮ ﺧﻴﺎﻧﺖ ﻭ ﺣﻴﻠﻪ ﻭ ﻧﻘﺾ ﻋﻬﺪ ﻛﻨﻨﺪ ﺍﺯ ﭘﻴﺶ ﺑﻪ ﺧﺪﺍ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻩ ﻭ ﳐﺎﻟﻔﺖ ﺑﺎ ﺣﻖ ﻛﺮﺩﻩﺍﻧﺪ ﭘﺲ ﺧﺪﺍ ﺑﺪﺍﻣﺸﺎﻥ ﺍﻧﺪﺍﺧﺖ‪.‬‬
‫]ﺍﻧﻔﺎﻝ‪ [٢٧:‬ﺑﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﳐﺎﻟﻔﺖ ﻧﻜﻨﻴﺪ ﻭ ﺩﺭ ﺍﻣﺎﻧﺖ ﺧﻮﺩ ﻧﻴﺰ ﺧﻴﺎﻧﺖ ﻧﻨﻤﺎﺋﻴﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪] ،[١٨٧:‬ﻧﺴﺎﺀ‪.[١٠٧:‬‬
‫ﺍﺧﺘﻨﺎﻥ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﺑﻪ ﻣﻌﲎ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﻣﻰﮔﻮﻳﺪ ﺍﺧﺘﻨﺎﻥ ﳘﺎﻥ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﺍﻟﹼﺎ ﺍﻳﻦ ﻛﻪ ﺍﺧﺘﻨﺎﻥ ﺍﺯ ﺧﻴﺎﻧﺖ ﺍﺑﻠﻎ ﻭ ﺭﺳﺎﺗﺮ ﺍﺳﺖ‪:‬‬
‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﲢﺮ‪‬ﻙ ﻣﻴﻞ ﺍﻧﺴﺎﻥ ﺑﻪ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﻧﻪ ﺧﻮﺩ ﺧﻴﺎﻧﺖ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﻣﻌﲎ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺧﺪﺍ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻴﺪ ﺑﻪ ﻧﻔﺲ ﺧﻮﻳﺶ ﺧﻴﺎﻧﺖ ﻛﻨﻴﺪ‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ﺩﻭ‪‬ﻡ‪.‬‬
‫ﺏ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﻋ‪‬ﻔﺎ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁ‪‬ﺎ ﺧﻴﺎﻧﺖ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﻣﻴﻞ ﺑﻪ ﺧﻴﺎﻧﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﳘﭽﻨﲔ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﻣﻰﮔﻮﻳﺪ ﺍﺯ ﻛﺴﺎﱏ ﻛﻪ ﺑﺮ ﺧﻮﻳـﺸﱳ‬
‫ﻭﱃ ﻛﻠﻤﻪ »ﻓﹶﺘﺎ ‪‬‬
‫ﺧﻴﺎﻧﺖ ﻣﻰﻛﻨﻨﺪ ﺩﻓﺎﻉ ﻣﻜﻦ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﻴﻞ ﲞﻴﺎﻧﺖ ﺩﺍﺭﻧﺪ ﮔﺮ ﭼﻪ ﺁﻥ ﻧﻴﺰ ﻣﻌﻨﺎﻯ ﺻﺤﻴﺢ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﻓﻜﺮ ﺧﻴﺎﻧﺖ ﺑﻪ ﺧﻮﻳﺶﺍﻧﺪ ﺍﺯ ﺁﻧﺎﻥ ﺩﻓﺎﻉ ﻣﻨﻤﺎ‪.‬‬
‫‪‬ﺘﺮ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ ﻛﻪ ﺍﻓﺘﻌﺎﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻘﻞ ﺷﺪ ﻭ ﻣﺒﺎﻟﻐﻪ ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﺩﺭ ﺍﳌﻨﺠﺪ ﮔﻔﺘﻪ ﺷﺪﻩ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺍﻓﺘﻌﺎﻝ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺻﻮﺭﺕ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﺧﻴﺎﻧﺖ ﺍﺩﺍﻣﻪ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻼ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻳﻌﲎ ﺑﻪ ﻧﻔﻊ ﺧﺎﺋﻨﺎﻥ ﳐﺎﺻﻤﻪ ﻭ ﺩﻓﺎﻉ ﻣﻜﻦ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ [١٠٥:‬ﺑﺮﺍﻯ ﺧﺎﺋﻨﺎﻥ ﻣﺪﺍﻓﻊ ﻭ ﻃﺮﻓﮕﲑ ﻣﺒﺎﺵ ﻭ ﺍﮔﺮ ﮔﻮﺋﻴﻢ »ﻻﻡ« ﺑﺮﺍﻯ ﺍﻧﺘﻔﺎﻉ ﺍﺳﺖ ﻣﻌﲎ ﻛﺎﻣ ﹰ‬
‫* ]ﲢﺮﱘ‪ [١٠:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﻴﺎﻧﺖ ﺑﻪ ﻋﻘﻴﺪﻩ ﺳﺪ‪‬ﻯ ﻛﻔﺮ ﺍﺳﺖ‪ ،‬ﺑﻌﻀﻰ ﻧﻔﺎﻕ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﺿﺤﺎﻙ ﮔﻮﻳﺪ ﳕﹼﺎﻣﻰ ﻭ ﺍﻓﺸﺎﺀ ﺳﺮ‪ ‬ﺑﺮ ﻣﺸﺮﻛﺎﻥ ﺍﺳﺖ ﻭﱃ ‪‬ﺘﺮ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﻣﺮﺍﺩ ﻧﻘﺾ ﻋﻬﺪ‬
‫ﻭ ﳐﺎﻟﻔﺖ ﺑﺎ ﺣﻖ‪ ‬ﺍﺳﺖ ﻳﻌﲎ ﺯﻥ ﻧﻮﺡ ﻭ ﺯﻥ ﻟﻮﻁ ﺑﺎ ﺁﻥ ﺩﻭ ﻧﺴﺒﺖ ﺑﻪ ﺣﻖ‪ ‬ﻭ ﺩﻳﻦ ﳐﺎﻟﻔﺖ ﻛﺮﺩﻧﺪ ﻭ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪.‬‬
‫ﺧﻮ‪‬ﺍﻥ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﺧﺎﺋﻦ ﻳﺎ ﳘﻴﺸﻪ ﺧﺎﺋﻦ ]ﺣﺞ‪.[٣٨:‬‬
‫ﺧﺎﺋﻨﻪ ﺩﺭ ﺁﻳﻪ ]ﻏﺎﻓﺮ‪ [١٩:‬ﳑﻜﻦ ﺍﺳﺖ ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺧﻴﺎﻧﺖ ﭼﺸﻤﻬﺎ ﺭﺍ ﻣﻰﺩﺍﻧﺪ ﻭ ﺁﻥ ﻧﮕﺎﻩ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺎﺋﻨﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﺧﻴﺎﻧﺖ ﭼﻨﺎﻥ ﻛﻪ ﻛﺎﺫﺑﻪ‬
‫ﻭ ﻻﻏﻴﻪ ﺑﻪ ﻣﻌﲎ ﻛﺬﺏ ﻭ ﻟﻐﻮ ﺍﺳﺖ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﺍﺿﺎﻓﻪ ﺻﻔﺖ ﺑﻪ ﺳﻮﻯ ﻣﻮﺻﻮﻑ ﺍﺳﺖ ﻳﻌﲎ »‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺍ ﹾﻟﹶﺎ ‪‬ﻋ‪‬ﻴ ‪‬ﻦ ﺍﻟﹾﺨﺎِﺋ‪‬ﻨ ﹶﺔ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ [١٣:‬ﺭﺍﻏﺐ ﲨﺎﻋﺔ ﻣﻘﺪﺭ‬
‫ﻛﺮﺩﻩ ﻳﻌﲎ »ﻋ‪‬ﻠﻰ ﺟ‪‬ﻤﺎ ‪‬ﻋ ٍﺔ ﺧﺎِﺋ‪‬ﻨ ٍﺔ« ﻭﱃ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪ‪ :‬ﻭﺯﻥ ﻓﺎﻋﻠﻪ ﺩﺭ ﻣﺼﺎﺩﺭ ﺯﻳﺎﺩ ﺍﺳﺖ ﻣﺜﻞ ﻋﺎﻓﻴﺔ‪ ،‬ﻃﺎﻓﻴﻪ‪ ،‬ﻛﺎﺫﻳﻪ‪ .‬ﻗﻮﻝ ﳎﻤﻊ ﺑﻪ ﻧﻈﺮ ﺍﻗﺮﺏ ﻣﻰﺭﺳﺪ‪.‬‬
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 ‫ﺧﻮﻯ = ﺳﻘﻮﻁ‪ .‬ﺧﺎﱃ ﺷﺪﻥ ﺩﺭ ﳎﻤﻊ ﻭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺧﻮﺍﺀ ﺧﺎﱃ ﺷﺪﻥ ﺍﺳﺖ ﮔﻮﻳﻨﺪ »ﺧﻮﻯ ﺑﻄﻨﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ« ﺷﻜﻤﺶ ﺍﺯ ﻃﻌﺎﻡ ﺧﺎﱃ ﺷﺪ‪ .‬ﻭﱃ ﺩﻳﮕﺮﺍﻥ ﺳﻘﻮﻁ ﻭ‬
‫ﺍ‪‬ﺪﺍﻡ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ »ﺧﻮﺕ ﺍﻟﺪﺍﺭ‪ :‬ﺪ‪‬ﻣﺖ ﻭ ﺧﻮﺕ ﻭ ﺧﻮﻳﺖ‪ :‬ﺧﻠﺖ ﻣﻦ ﺍﻫﻠﻬﺎ ﻭ ﺍﺭﺽ ﺧﺎﻭﻳﺔ ﺍﻯ ﺧﺎﻟﻴﺔ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ‪.‬‬
‫]ﺑﻘﺮﻩ‪ [٢٥٩:‬ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻛﻪ ﺧﺎﻭﻳﻪ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺳﺎﻗﻂ ﺑﺎﺷﺪ ﮔﺮ ﭼﻪ ﺩﺭ ﳎﻤﻊ ﺧﺎﻟﻴﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻳﺎ ﻣﺎﻧﻨﺪ ﺁﻥ ﻛﻪ ﺑﺮ ﺩﻫﻜﺪﻩﺍﻯ ﮔﺬﺭ ﻛﺮﺩ ﻭ ﺁﻥ ﺑﺮ ﺳﻘﻔﻬﺎ ﺍﻓﺘﺎﺩﻩ ﻭ‬
‫ﺑﻌﺪ ﺩﻳﻮﺍﺭﻫﺎ ﺑﺮ ﺭﻭﻯ ﺳﻘﻔﻬﺎ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٩٨‬ﻫﺴﺖ‪] :‬ﳕﻞ‪ [٥٢:‬ﺧﺎﻭﻳﻪ ﺑﻪ ﻣﻌﲎ ﺧﺎﻟﻴﻪ ﻭ ﻳﺎ ﺳﺎﻗﻂ ﺍﺳﺖ ﻭﱃ ﺧﺎﱃ ﺑﻮﺩﻥ ‪‬ﺘﺮ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ ﺯﻳﺮﺍ ﺳﺘﻢ ﺧﺎﻧﻪ‬
‫ﺭﺍ ﺧﺎﱃ ﻭ ﰉﺻﺎﺣﺐ ﻣﻰﮔﺬﺍﺭﺩ‪] .‬ﺣﺎﻗﺔ‪ [٧:‬ﻗﻮﻡ ﺭﺍ ﺩﺭ ﺁﻥ ﳏﻞ ﻣﻰﺑﻴﲎ ﻛﻪ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ ﮔﻮﺋﻰ ﺗﻨﻪﻫﺎﻯ ﳔﻞ ﺳﻘﻮﻁ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺧﺎﻭﻳﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭘﻨﺞ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺎﺩ‪‬ﻩ ﺁﻥ ﻭﺍﻭﻯ ﻭ ﻳﺎﺋﻰ ﻫﺮ ﺩﻭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﻣﺼﺪﺭ ﻭﺍﻭﻯ ﺁﻥ ﺧﻮ‪ ‬ﻣﺼﺪﺭﻳﺎﺋﻰﺍﺵ ﺧﻮﻯ ﻭ ﺧﻮﺍﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬
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‫ﺧﻴﺒﺔ = ﻧﺎ ﺍﻣﻴﺪﻯ‪ .‬ﺧﺴﺮﺍﻥ‪ .‬ﳏﺮﻭﻡ ﺷﺪﻥ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻴﺒﺔ ﺑﻪ ﻣﻌﲎ ﺧﺴﺮﺍﻥ ﻭ ﺣﺮﻣﺎﻥ ﺍﺳﺖ‪ .‬ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﻧﻮﻣﻴﺪﻯ ﻭ ﺯﻳﺎﻥ ﻭ ﺣﺮﻣﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﻃﻪ‪ [٦١:‬ﺍﺯ ﺭﲪﺖ‬
‫ﺧﺪﺍ ﻧﻮﻣﻴﺪ ﺷﺪ ﻭ ﻳﺎ ﺑﻪ ﺿﺮﺭ ﺍﻓﺘﺎﺩ ﺁﻧﻜﻪ ﺩﺭﻭﻍ ﺑﺴﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٢٧:‬ﭘﺲ ﻧﻮﻣﻴﺪ ﻳﺎ ﺯﻳﺎﻥ ﺩﻳﺪﻩ ﺑﺮ ﮔﺮﺩﻧﺪ‪.‬‬
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‫ﺧﲑ = ﺩﻟﭙﺴﻨﺪ ﻭ ﻣﺮﻏﻮﺏ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﲑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﺑﺪﺍﻥ ﺭﻏﺒﺖ ﻛﻨﻨﺪ ﻣﺜﻞ ﻋﻘﻞ‪ ...‬ﻣﻘﺎﺑﻞ ﺁﻥ ﺷﺮ‪ ‬ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ »ﺍﳋﲑ ﻣﺎ ﺑﺮﻏﺐ ﻓﻴﻪ ﺍﻟﻜﻞﹼ ﻛﺎﻟﻌﻘﻞ ﻭ‬
‫ﺍﻟﻌﺪﻝ ﻣﺜﻼ« ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﲎ ﻛﺎﻣﻞ ﺧﲑ ﳘﲔ ﺍﺳﺖ ﻭ ﺩﺭ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺁﻥ ﻣﻌﺘﱪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻣﺎﻝ ﺩﻧﻴﺎ ﺍﺯ ﺁﳒﻬﺖ ﺧﲑ ﮔﻮﻳﻨﺪ ﻛﻪ ﻭﺭﻏﻮﺏ ﻭ ﻣﻮﺭﺩ ﻣﻴﻞ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٨٠:‬ﻳﻌﲎ ﺍﮔﺮ‬
‫ﻣﺎﱃ ﺑﮕﺬﺍﺭﺩ ﺑﻪ ﭼﻴﺰ ﺧﻮﺏ ﺧﲑ ﮔﻮﻳﻨﺪ ﺯﻳﺮﺍ ﺩﺍﭘﺴﻨﺪ ﺍﺳﺖ ﻭ ﺁﺩﻣﻰ ﺑﺪﺍﻥ ﻣﻴﻞ ﻣﻰﻛﻨﺪ ﻧﻈﲑ ]ﺑﻘﺮﻩ‪ [٢٦٩:‬ﭼﻮﻥ ﺣﻜﻤﺖ ﻣﺮﻏﻮﺏ ﻭ ﺩﻟﭙﺴﻨﺪ ﺍﺳﺖ ﻟﺬﺍ ﺑﺪﺍﻥ ﺧﲑ ﺍﻃﻼﻕ ﺷـﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٢٦ :‬ﻇﺎﻫﺮﹰﺍ ﺧﲑ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ ﻳﻌﲎ ﺍﺧﺘﻴﺎﺭ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺩﺭ ﺩﺳﺖ ﺗﻮ ﺍﺳﺖ ‪.‬‬
‫ﺑﺮﮔﺰﻳﺪﻥ ﻭ ﺍﻧﺘﺨﺎﺏ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮔﻮﺋﻴﻢ ﺯﻳﺮﺍ ﺷﻰﺀ ﺑﺮﮔﺰﻳﺪﻩ ﻧﺴﺒﺖ ﺑﻪ ﺑﺮ ﮔﺰﻳﻨﻨﺪﻩ ﺩﻟﭙﺴﻨﺪ ﻭ ﻣﺮﻏﻮﺏ ﺍﺳﺖ ﳓﻮ ]ﺩﺧﺎﻥ‪[ ٣٢:‬ﺭﻭﻯ ﻋﻠﻤﻰ ﻛﻪ ﺩﺍﺭﱘ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺑﺮﮔﺰﻳﺪﱘ‬
‫]ﻃﻪ‪.[١٣:‬‬
‫* ﺍﺧﻴﺎﺭ‪:‬ﲨﻊ ﺧﲑ ﺍﺳﺖ ﻳﻌﲎ ﻧﻴﻜﺎﻥ ]ﺹ‪ [٤٧:‬ﺁ‪‬ﺎ ﺩﺭ ﻧﺰﺩ ﻣﺎ ﺍﺯ ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ﻭ ﻧﻴﻜﺎﻥ ﺍﻧﺪ‪.‬‬
‫* ﺧﲑﻩ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ ﻭ ﻓﺘﺢ ﺩﻭ‪‬ﻡ( ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻴﺎﺭ ﻣﺜﻞ ]ﻗﺼﺺ‪ [٦٨:‬ﻳﻌﲎ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺁﻧﭽﻪ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻣﻰﺁﻓﺮﻳﺪ ﻭ ﺁﻧﭽﻪﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺩﺭ ﻣﻘﺎﻡ ﺗﺸﺮﻳﻊ‬
‫ﺤﻤ‪‬ﺪ‪‬‬
‫ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﺪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺣﻖ ﺍﺧﺘﻴﺎﺭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍ ﻧﻴﺴﺖ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﻪ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺫﻳﻞ ﺷﺒﻴﻪ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ‪ [٣٦:‬ﻭ ﮔﺎﻫﻰ ﺧﲑﻩ ﺑﻪ ﻣﻌﲎ ﺑﺮﮔﺰﻳﺪﻩ ﺁﻳﺪ ﻣﺜﻞ » ‪‬ﻣ ‪‬‬
‫ﺻ‪ ‬ﻠﹶﻰ ﺍﻟ ﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ﺁِﻟ ِﻪ ِﺧ ‪‬ﻴ ‪‬ﺮ ﹸﺓ ﺍﻟﻠﹼ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ« )ﳎﻤﻊ(‪.‬‬
‫* ﺧ‪ ‬ﻴﺮ‪‬ﻩ )ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﻭ ﺳﻜﻮﻥ ﺩﻭ‪‬ﻡ ﻭ ﻓﺘﺢ ﺳﻮ‪‬ﻡ( ﻳﻌﲎ ﻛﺜﲑ ﺍﳋﲑ ﻭ ﺑﺮﺗﺮ ﻫﺮ ﭼﻴﺰ‪ ،‬ﲨﻊ ﺁﻥ ﺧﲑﺍﺕ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١١٤:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺧﲑﺍﺕ ﻛﺎﺭﻫﺎﻯ ﭘﺮ ﻓﺎﺋـﺪﻩ‬
‫ﺍﺳﺖ ]ﺭﲪﻦ‪ [٧٠:‬ﻣﺮﺍﺩ ﺍﺯ ﺧﲑﺍﺕ ﺯﻧﺎﻥ ﻓﺎﺿﻠﻪ ‪‬ﺸﱴ ﺍﻧﺪ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺻﻞ ﺁﻥ ﻣﺸﺪ‪‬ﺩ ﺑﻮﺩﻩ ﳐﻔﹼﻒ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫* ﲣﻴ‪‬ﺮ‪ :‬ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻴﺎﺭ ﺑﻌﺪ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺑﺎﺷﺪ ﻣﺜﻞ ﲡﺮ‪‬ﻉ ﻛﻪ ﺟﺮﻋﻪ ﺟﺮﻋﻪ ﻧﻮﺷﻴﺪﻥ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪ [٢٠:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺍﺳﺖ ﻣﻴﻮﻩ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﭘﻰ ﺩﺭ ﭘﻰ ﺍﺧﺘﻴﺎﺭ ﻭ ﻣﻴﻞ ﻣﻰﻛﻨﻨﺪ ﳘﭽﻨﲔ ﺍﺳﺖ ]ﻗﻠﻢ‪.[٣٨:‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺧﲑ ﻫﻢ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﻭ ﻫﻢ ﺍﺳﻢ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻴﺸﺘﺮ ﺍﺳﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٠٦:‬ﻭ ﳓﻮ ]ﺑﻘﺮﻩ‪[١٩٧:‬‬
‫ﺑﺎﻳﺪ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺑﺎ ﺑﻮﺩﻥ »ﻣﻦ« ﺗﻔﻀﻴﻞ ﻓﺮﻕ ﮔﺬﺍﺷﺖ ﺑﺎﺯ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻪ ﺭﺍﻏﺐ ﺍﺯ ﺑﻌﻀﻰ ﻋﻠﻤﺎﺀ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺑﻪ ﻣﺎ ﺁﻥ ﻭﻗﺖ ﺧﲑ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺴﻴﺎﺭ ﻭ ﭘﺎﻙ ﺑﺎﺷﺪ ﺍﺯ‬
‫ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﱰﻝ ﻳﻜﻰ ﺍﺯ ﻣﻮﺍﱃ ﺧﻮﺩ ﺭﻓﺖ ﺍﻭ ﮔﻔﺖ‪ :‬ﻳﺎ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺁﻳﺎ ﻭﺻﻴ‪‬ﺖ ﻧﻜﻨﻢ؟ ﻓﺮﻣﻮﺩﻧﻪ ﭼﻮﻥ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ »ِﺍ ﹾﻥ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ« ﻭ ﺗﻮ ﻣﺎﻝ ﺯﻳـﺎﺩ‬
‫ﻧﺪﺍﺭﻯ ﻭ ﺑﺮ ﳘﲔ ﻗﻮﻝ ﺍﺳﺖ ﺁﻳﻪ ]ﻋﺎﺩﻳﺎﺕ‪ [٨:‬ﺑﺸﺮ ﺩﺭ ﺩﻭﺳﱴ ﻣﺎﻝ ﻛﺜﲑ ﳏﻜﻢ ﺍﺳﺖ‪.‬‬
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‫ﺧﻴﻂ = ﺭﺷﺘﻪ‪ .‬ﻧﺦ‪] .‬ﺑﻘﺮﻩ‪ [١٨٧:‬ﻣﺮﺍﺩ ﺍﺯ ﺭﺷﺘﻪ ﺳﻔﻴﺪ‪ ،‬ﻳﻔﻴﺪﻯ ﺻﺒﺢ ﻭ ﺍﺯ ﺧﻴﻂ ﺍﺳﻮﺩ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﺳﺖ ﻃﱪﺳﻰ ﺩﺭ ﻭﺟﻪ ﺍﻳﻦ ﺗﺸﺒﻴﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻧﺪﺍﺯﻩﺍﻯ ﺍﺯ ﺻﺒﺢ ﻛﻪ ﺧﻮﺭﺩﻥ ﺑﺎ‬
‫ﺁﻥ ﺣﺮﺍﻡ ﻣﻰﺷﻮﺩ ﺷﺒﻴﻪ ﺑﻪ ﻧﺦ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻧﺪﺍﺯﻩ ﺁﻥ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﺯ ﺑﲔ ﻣﻰﺭﻭﺩ ﻭ ﻋﺪ‪‬ﻯ ﺑﻦ ﺣﺎﰎ ﻧﻘﻞ ﺷﺪﻩ ﻛﺦ ﺩﻭ ﻧﺦ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﺩﺭ ﺩﺳﺖ ﮔﺬﺍﺷﺘﻢ ﻭ ﺑﻪ ﺁ‪‬ﺎﻧﮕﺎﻩ ﻣﻰﻛﺮﺩﻡ‬
‫ﺩﺭ ﺍﺛﺮ ﺗﺎﺭﻳﻜﻰ ﺍﺯ ﳘﺪﻳﮕﺮ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ﳕﻰﺷﺪﻧﺪ )ﺧﻴﺎﻝ ﻣﻰﻛﺮﺩ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻮﺍ ﺑﻪ ﺣﺪ‪‬ﻯ ﺭﻭﺷﻦ ﺷﻮﺩ ﺗﺎ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﲤﻴﺰ ﺩﺍﺩﻩ ﺷﻮﻧﺪ( ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻣﺮﺍ ﺩﻳﺪ ﺧﻨﺪﻳﺪ ﺗﺎ ﺩﻧﺪﺍ‪‬ﺎﻳﺶ ﺁﺷﻜﺎﺭ ﺷﺪ ﻓﺮﻣﻮﺩ‪ :‬ﭘﺴﺮ ﺣﺎﰎ ﺁﻥ ﺳﻔﻴﺪﻯ ﺭﻭﺯ ﻭ ﺳﻴﺎﻫﻰ ﺷﺐ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ [٤٠:‬ﺧﻴﺎﻁ ﺑﻪ ﻣﻌﲎ ﺳﻮﺯﻥ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺭﺟﻞ« ﮔﺬﺷﺖ‪.‬‬
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‫ﺧﻴﻞ = )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ ﻭ ﻓﻠﺲ( ﮔﻤﺎﻥ‪» .‬ﺧﺎﻝ ﺍﻟﺸﻰﺀ‪:‬ﻇﻨ‪‬ﻪ« )ﺍﻗﺮﺏ( ]ﻃﻪ‪ [٦٦:‬ﺁﻥ ﮔﺎﻩ ﺭﺷﺘﻪﻫﺎ ﻭ ﻋﺼﺎﻫﺎﻯ ﺁ‪‬ﺎ ﺍﺯ ﺳﺤﺮﺷﺎﻥ‪ ،‬ﺑﻪ ﻣﻮﺳﻰ ﮔﻤﺎﻥ ﻣﻰﺭﻓﺖ ﻛﻪ ﺑﻪ ﺷﺘﺎﺏ ﺣﺮﻛﺖ‬
‫ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺧﻴﻼﺀ ﺑﻪ ﻣﻌﲎ ﺗﻜﺒ‪‬ﺮ ﺍﺯ ﺭﻭﻯ ﺧﻴﺎﻝ ﻭ ﻓﺮﺽ ﺍﺳﺖ ﻭ ﳐﺘﺎﻝ ﺑﻪ ﻣﻌﲎ ﻣﺘﻜﺒ‪‬ﺮ ﺍﺯ ﳘﲔ ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪ [١٨:‬ﻓﺨﻮﺭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﻨﺎﻗﺐ ﺧﻮﺩ ﺭﺍ ﻣﻰﴰﺎﺭﺩ ﻭ ﺑﻪ ﺭﺥ ﻣﺮﺩﻡ ﻣﻰﻛﺸﺪ‪.‬‬
‫ﻭﱃ ﺗﻜﺒ‪‬ﺮ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺩﺭ ﻧﻔﺲ ﺍﺳﺖ‪ .‬ﺍﱘ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺳﻪ ﺑﺎﺭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺳﻪ ﺑﺎﺭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﻫﺮ ﺳﻪ ﺑﺎ ﻟﻔﻆ ﻓﺨﻮﺭ ﺗﻮﺃﻡ ﺍﺳﺖ ﮔﻮﺋﻰ ﺍﺯ ﻓﺨﻮﺭ ﺑﻮﺩﻥ ﻗﺎﺑﻞ‬
‫ﺍﻧﻔﻜﺎﻙ ﻧﻴﺴﺖ‪.‬‬
‫* ]ﳓﻞ‪ [٨:‬ﺧﻴﻞ ﺑﻪ ﻣﻌﲎ ﺍﺳﺒﺎﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﻟﻔﻆ ﺧﻮﺩ ﻣﻔﺮﺩ ﻧﺪﺍﺭﺩ ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺍﺳﺒﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺧﻴﻞ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻫﺮ ﻛﻪ ﺑﻪ ﺁﻥ ﺳﻮﺍﺭ ﺷﻮﺩ ﺩﺭ ﺧﻮﺩ ﺍﺣﺴﺎﺱ ﺗﻜﺒ‪‬ﺮ‬
‫ﻣﻰﻛﻨﺪ ﻭ ﻳﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻋ ﻠﹼﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺳﺐ ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﻣﺘﻜﺒ‪‬ﺮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻴﻞ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺍﺳﺒﺎﻥ ﻭ ﺳﻮﺍﺭﺍﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ ]ﺍﻧﻔﺎﻝ‪ [٦٠:‬ﻫﺮ ﺩﻭ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﻫﺮ ﻳﻚ ﻣﻨﻔﺮﺩﹰﺍ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ‬
‫ﺨ ‪‬ﻴ ِﻞ« ﺯﻛﻮﺓ ﺍﺳﺒﺎﻥ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﴰﺎ‬
‫ﺻ ‪‬ﺪ ﹶﻗ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﺕ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫ﺭﻭﺍﻳﺖ ﺷﺪﻩ »ﻳﺎ ‪‬ﺧ ‪‬ﻴ ﹶﻞ ﺍﻟ ﻠﹼ ِﻪ ﹶﺍﺭ‪‬ﻛﹶﱮ« ﺍﻯ ﻟﺸﮕﺮ ﺧﺪﺍ ﺳﻮﺍﺭ ﺷﻮ ﻛﻪ ﻣﺮﺍﺩ ﺳﻮﺍﺭﺍﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ ﻗﻮﻝ ﺁﻥ ﺣﻀﺮﺕ »ﻋ‪‬ﻔﹸﻮ ‪‬‬
‫ﻋﻔﻮ ﻛﺮﺩﻡ ﻛﻪ ﻣﺮﺍﺩ ﺍﺳﺒﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻛﻠﻤﻪ »ﻳﺎ ﺧﻴﻞ ﺍﻟ ﻠﹼﻪ ﺍﺭﻛﱮ« ﺳﺨﻦ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻛﻪ ﭼﻨﺎﻥ ﺩﺳﺘﻮﺭ ﻣﻰﺩﺍﺩ ﺍﺑﻦ ﺳﻌﺪ ﻋﻠﻴﻪ ﻭ ﻋﻠﻰ ﺍﺗﺒﺎﻋﻪ ﻟﻌﺎﺋﻦ ﺍﻟﻠﹼﻪ‪ ،‬ﺍﻳﻦ ﲨﻠﻪ ﺭﺍ‬
‫ﺩﺭ ﻛﺮﺑﻼ ﺑﻪ ﻟﺸﮕﺮﻳﺎﻥ ﻣﻨﺤﻮﺱ ﺧﻮﺩ ﮔﻔﺖ‪ .‬ﻭ ﺧﻴﻞ ﺩﺭ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪[ ٦٤:‬ﺍﺳﺒﺎﻥ ﻭ ﺳﻮﺍﺭﺍﻥ ﻫﺮ ﺩﻭ ﻣﺮﺍﺩ ﺍﻧﺪ ﮔﺮﭼﻪ ﺳﻮﺍﺭﺍﻥ ﺷﻴﻄﺎﻥ ﳓﻮﻩ ﺩﻳﮕﺮ ﺍﻧﺪ ﻭ ﺩﺭ »ﺟﻠﺐ« ﮔﺬﺷﺖ ﻭﱃ‬
‫ﺨ ‪‬ﻴ ِﻞ« ﻇﺎﻫﺮﹰﺍ ﻓﻘﻂ ﺍﺳﺒﺎﻥ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﻛﻠﻤﻪ »ﺭﺑﺎﻁ« ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺑﺴﱳ ﺍﺳﺖ ﻣﺎﻧﻊ ﺍﺯ ﺍﺭﺍﺩﻩ ﺳﻮﺍﺭﺍﻥ ﻭﱃ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻣﻮﺍﺭﺩﻯ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺧﻴﻞ‪،‬‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ِﻣ ‪‬ﻦ ﺭ‪‬ﺑﺎ ِ‬
‫ﺕ ‪‬ﺧ ‪‬ﻴ ﹸﻠ ‪‬ﻪ ﺍ ﹾﻟﺎﹶﻧ‪‬ﺒﺎ ‪‬ﺭ‪ ...‬ﻭ ﺍﹶﺯﺍ ﹶﻝ ‪‬ﺧ ‪‬ﻴ ﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺴﺎِﻟﺤِﻬﺎ« )ﺧﻄﺒﻪ‪.(٢٧‬‬
‫ﺍﺳﺒﺎﻥ ﻭ ﺳﻮﺍﺭﺍﻥ ﻫﺮ ﺩﻭ ﺍﺭﺍﺩﻩ ﺷﺪﻩ ﻣﺜﻞ »ﻫﺬﺍ ﺍﹶﺧ‪‬ﻮ ﻏﺎ ِﻣ ٍﺪ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬
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‫ﺧﻴﻤﻪ = ﭼﺎﺩﺭ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻴﻤﻪ ﻫﺮ ﺧﺎﻧﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﺎﺭﭼﻪ ﺩﺭﺳﺖ ﻛﻨﻨﺪ ﻭ ﺑﺮ ﺳﺘﻮ‪‬ﺎ ﻭ ﻣﻴﺦ ﺗﻜﻴﻪ ﮔﻮﻳﺪ‪ :‬ﺧﻴﻤﻪ ﺧﺎﻧﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺷﺎﺧﻪﻫﺎﻯ ﺩﺭﺧﺘﺎﻥ ﺳـﺎﺧﺘﻪ‬
‫ﻣﻰﺷﻮﺩ ﻭ ﻗﺎﻣﻮﺱ ﻫﺮ ﺩﻭ ﺭﺍ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ]ﺭﲪﻦ‪ [٧٢:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﻘﺼﻮﺩﺍﺕ‪ ،‬ﳐﺼﻮﺻﺎﺕ ﺑﺎﺷﺪ ﻳﻌﲎ ﺯﻧﺎﻥ ﺳﻔﻴﺪ ﺑﺪﻥ ﻛﻪ ﺑﻪ ﺷﻮﻫﺮﺍﻥ ﺧﻮﺩ ﳐﺼﻮﺹ ﺍﻧﺪ ﻭ‬
‫ﺩﺭ ﺧﻴﻤﻪﻫﺎﻯ ‪‬ﺸﱴ ﺍﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﻮﺭ«‪.‬‬
‫ﺑﺎ ﻛﺮﺍﺟﻌﻪ ﺑﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺣﻮﺭﻳﺎﻥ ‪‬ﺸﺖ ﻫﻢ ﺩﺭ ﺳﺎﺧﺘﻤﺎ‪‬ﺎﻯ ‪‬ﺸﱴ ﻭ ﻫﻢ ﺩﺭ ﺧﻴﻤﻪﻫﺎﻯ ‪‬ﺸﱴ ﺟﺎ ﺩﺍﺭﻧﺪ‪.‬‬
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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 :‬‬