‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ل‪:‬‬

‫ﻟﺆﻟﺆ = ﻣﺮﻭﺍﺭﻳﺪ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﺍﹶﻟﻠﱡﻠ ‪‬ﺆﹸﻟ ‪‬ﺆ‪ :‬ﺍﻟﺪ‪ ‬ﺭ« ﻭ ﺩﺭ »ﺩﺭﺭ« ﮔﻮﻳﺪ‪ :‬ﺩﺭ‪ ‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭﻝ ﻟﺆﻟﺆ ﻋﻈﻴﻢ ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﻭﺍﺭﻳﺪ ﺩﺭﺷﺖ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﳘﺎﻥ ﻣﺮﻭﺍﺭﻳﺪ ﺍﺳﺖ ﻛﻪ ﺍﺯﺩﺭﻳﺎ‬
‫ﺻﻴﺪ ﻣﻰﺷﻮﺩ‪] .‬ﺭﲪﻦ‪ .[٢٢:‬ﺍﺯ ﺁﻥ ﺩﻭ ﺩﺭﻳﺎ ﻣﺮﻭﺍﺭﻳﺪ ﻭ ﻣﺮﺟﺎﻥ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪.‬‬
‫]ﻭﺍﻗﻌﺔ‪] .[٢٢-٢٣:‬ﺣﺞ‪] .[٢٣:‬ﻓﺎﻃﺮ‪.[٣٣:‬‬
‫ﺝ ﻣِ ‪‬ﻨﻬ‪‬ﻤ‪‬ﺎﺍﻟﱡﻠ ‪‬ﺆﹸﻟ ‪‬ﺆ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﺮﺟﺎ ﹶﻥ« ﺭﻭﺍﻳﱴ ﻫﺴﺖ ﻛﻪ ﺩﺭ »ﺑﺮﺯﺥ« ﺩﻳﺪﻩ ﺷﻮﺩ‪ .‬ﻟﺆﻟﺆ ﳎﻤﻮﻋﺎ ﺷﺶ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻳﻜﻰ ﺩﺭ ﺑﺎﺭﻩ ﻣﺮﻭﺍﺭﻳﺪ ﺩﻧﻴﺎ ﺩﻭﺑﺎﺭ ﺩﺭ ﻭﺻﻒ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺩﺭ ﺑﺎﺭﻩ ﺁﻳﻪ »‪‬ﻳ ‪‬‬
‫ﺧﺪﻣﻪ ‪‬ﺸﺖ‪ ،‬ﻳﻜﺒﺎﺭ ﺩﺭ ﻭﺻﻒ ﺯﻧﺎﻥ ‪‬ﺸﱴ ﻭ ﺩﻭﺑﺎﺭ ﺩﺭ ﺯﻳﻨﺖ ﺍﻫﻞ ﺟﻨﺖ‪.‬‬
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‫ﻻﺕ = ]ﳒﻢ‪ .[١٩-٢٠:‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺳﻪ ﺑﺖ ﺍﺯ ﺍﺻﻨﺎﻡ ﺟﺎﻫﻠﻴﺖ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﺑﻦ ﻛﻠﱮ ﺩﺭ ﻛﺘﺎﺏ ﺍﻻﺻﻨﺎﻡ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻻﺕ ﺳﻨﮓ ﻣﻜﻌﱮ ﺑﻮﺩ ﺩﺭ ﻃﺎﺋﻒ ﻛﻪ ﺑﲎ ﻋﺘﺎﺏ ﺑﻦ‬
‫ﻣﺎﻟﻚ ﻧﮕﻬﺒﺎﻥ ﺁﻥ ﺑﻮﺩﻩ ﻭ ﺑﺘﺨﺎﻧﻪﺍﻯ ﺑﺮ ﺁﻥ ﺑﻨﺎ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻗﺮﻳﺶ ﻭ ﲤﺎﻡ ﻋﺮﺏ ﺁﻥ ﺭﺍ ﺗﻌﻈﻴﻢ ﻣﻰﳕﻮﺩﻧﺪ ﺑﺪﺍﻥ ﻣﻨﺎﺳﺒﺖ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ »ﺯﻳﺪﻻﺕ« ‪ -‬ﻭ »ﺗﻴﻢ ﻻﺕ« ﻧـﺎﻡ‬
‫ﻣﻰﮔﺬﺍﺷﺘﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺻﻨﻢ ﳘﺎﻧﻄﻮﺭ ﭘﺎﺑﺮﺟﺎ ﺑﻮﺩ ﺗﺎ ﺁﻧﻜﻪ ﻗﺒﻴﻠﻪ ﺛﻘﻴﻒ ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩﻧﺪ‪ ،‬ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻣﻐﲑﺓ ﺑﻦ ﺷﻌﺒﻪ ﺭﺍ ﻣﺄﻣﻮﺭ ﻓﺮﻣﻮﺩ ﺗﺎ ﻻﺕ ﺭﺍ ﻣﻨﻬﺪﻡ ﻛﺮﺩ ﻭ ﺑﻪ‬
‫ﺁﺗﺶ ﻛﺸﻴﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻣﺸﺮﻛﲔ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﻛﻪ ﻻﺕ ﻭ ﻣﻨﺎﺓ ﺩﺧﺘﺮﺍﻥ ﺑﺖ ﻋ‪‬ﺰﻯ ﻫﺴﺘﻨﺪ ﺩﺭ ﺳﲑﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻣﺴﻠﻤﺎﻥ‬
‫ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﮔﺬﺷﺘﻪ ﺧﻮﺩ ﭼﻨﲔ ﮔﻔﺖ‪:‬‬
‫ﺕ ‪‬ﻭ ﺍﻟﹾ ‪‬ﻌﺰ‪‬ﻯ ﺟ‪‬ﻤﻴﻌ ﹰﺎ‬
‫ﺖ ﺍﻟﻠﱠﺎ ‪‬‬
‫‪‬ﻋ ‪‬ﺰ ﹾﻟ ‪‬‬
‫ﺠ ﹾﻠ ‪‬ﺪ ﺍﻟﺼ‪‬ﺒ‪‬ﻮ ‪‬ﺭ‬
‫ﻚ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ﺍﹾﻟ ِ‬
‫ﻛﹶﺬِﻟ ‪‬‬
‫ﻓﹶﻠﹶﺎ ﺍﻟﹾ ‪‬ﻌﺰ‪‬ﻯ ﺍﹶﺩﻳ ‪‬ﻦ ‪‬ﻭ ﻻ ﺍﺑ‪‬ﻨ‪‬ﺘ‪‬ﻴ‪‬ﻬﺎ‬
‫ﺻ‪‬ﻨ ‪‬ﻤ ‪‬ﻰ ﺑ‪‬ﲎ ﻋ‪ ‬ﻤﺮٍﻭ ﹶﺍﺯ‪‬ﻭ ‪‬ﺭ‬
‫‪‬ﻭ ﻻ ‪‬‬
‫ﺩﺭ ﺍﻳﻦ ﺷﻌﺮ ﺑﺮﺍﻯ ﻋﺰﻯ ﻭ ﺩﻭ ﺩﺧﺘﺮ ﻳﺎﺩ ﺷﺪﻩ ﮔﻔﺘﻴﻢ ﻛﻪ‪ :‬ﻇﺎﻫﺮﹰﺍ ﳘﺎﻥ ﻻﺕ ﻭ ﻣﻨﺎﺓ ﻫﺴﺘﻨﺪ ﻣﱳ ﺁﻳﻪ ﺩﺭ »ﻣﻨﺎﺓ« ﺑﺒﻴﻨﻴﺪ‪.‬‬
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‫ﻟﹶﺎﺕ = ]ﺹ‪ .[٣:‬ﻻﺕ ﳘﺎﻥ ﻻﺀ ﻧﺎﻓﻴﻪ ﺍﺳﺖ ﻛﻪ ﺗﺎﺀ ﺑﻪ ﺁﻥ ﻻﺣﻖ ﺷﺪﻩ ﺑﻪ ﻧﻈﺮ ﲨﻬﻮﺭ ﺍﻫﻞ ﻟﻐﺖ ﺁﻥ ﺩﻭ ﻛﻠﻤﻪ ﺍﺳﺖ ﻻﺀ ﻭ ﺗﺎﺀ ﺗﺄﻧﻴﺚ‪ ،‬ﻣﺜﻞ ﲦﹼﺖ ﻭ ﺭﺑ‪‬ﺖ ﻭ ﻋﻤﻠﺶ ﻣﺎﻧﻨﺪ »ﻟﻴﺲ«‬
‫ﺹ« ﻳﻌﲎ ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ ﻛﻪ ﻫﻼﻛﺸﺎﻥ ﻛﺮﺩﱘ ﻭ‬
‫ﲔ ﻣ‪‬ﻨﺎ ٍ‬
‫ﺖﺣ ‪‬‬
‫ﺕ ﺍﹾﻟ ‪‬ﻮ ﹾﻗ ‪‬‬
‫ﺭﻓﻊ ﺍﺳﻢ ﻭ ﻧﺼﺐ ﺧﱪ ﺍﺳﺖ )ﺍﺯ ﺍ ﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺍﺳﻢ ﻻﺕ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﳏﺬﻭﻑ ﺍﺳﺖ ﺑﻪ ﺗﻘﺪﻳﺮ »ﻻ ‪‬‬
‫ﻧﺎﻟﻪ ﻭ ﺍﺳﺘﻐﺎﺛﻪ ﻛﺮﺩﻧﺪﻭ ﻧﻴﺴﺖ ﺁﻧﻮﻗﺖ ﻭﻗﺖ ﻣﻬﻠﺖ‪ .‬ﻇﺎﻫﺮﺍ ﻻﺕ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻻﻡ = ﺣﺮﻑ ﺑﻴﺴﺖ ﻭﺳﻮ‪‬ﻡ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭﺣﺮﻑ ﺑﻴﺴﺖ ﻭ ﻫﻔﺘﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ‪.‬‬
‫ﻻﻡ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﺍﻭ‪‬ﻝ ﻋﺎﻣﻞ ﺟﺮ‪ ،‬ﺩﻭ‪‬ﻡ ﻋﺎﻣﻞ ﺟﺰﻡ‪ ،‬ﺳﻮ‪‬ﻡ ﻻﻡ ﻏﲑﻋﺎﻣﻞ‪.‬‬
‫ﷲ« ﻭ ﺍﮔـﺮ‬
‫ﺤﻤ‪‬ﺪ‪‬ﻟِ ﻠﱢﻪ‪ .‬ﹶﺍﹾﻟ ِﻌﺰ‪ ‬ﹸﺓ ِﻟ ﻠﱠ ِﻪ« ﻣﮕﺮ ﺩﺭ ﻣﻨﺎﺩﺍﻯ ﻣﺴﺘﻐﺎﺙ ﻣﻘﺮﻭﻥ ﺑﻪ ﻳﺎﺀ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻔﺘﻮﺡ ﺑﺎﺷﺪ ﻣﺜﻞ »ﻳﺎ ِ‬
‫ﻻﻡ ﺟﺮ‪ ‬ﺍﮔﺮ ﻣﺪﺧﻮﻟﺶ ﺿﻤﲑ ﻧﺒﺎﺷﺪ ﭘﻴﻮﺳﺘﻪ ﻣﻜﺴﻮﺭ ﺑﺎﺷﺪ ﻣﺜﻞ »ﹶﺍﹾﻟ ‪‬‬
‫ﻣﺪﺧﻮﻟﺶ ﺿﻤﲑﺑﺎﺷﺪ ﭘﻴﻮﺳﺘﻪ ﻣﻔﺘﻮﺡ ﺁﻳﺪ ﳓﻮ ]ﺑﻘﺮﻩ‪ .[١٣٩:‬ﻣﮕﺮ ﺑﺎ ﻳﺎﺀ ﻣﺘﻜﻠﹼﻢ ﻛﻪ ﻣﻜﺴﻮﺭ ﺁﻳﺪ ﻣﺜﻞ ]ﻳﺲ‪.[٢٢:‬‬
‫ﺍﺯ ﺑﺮﺍﻯ ﻻﻡ ﺟﺮ‪ ‬ﺑﻴﺴﺖ ﻭ ﺩﻭ ﻣﻌﲎ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﻗﺒﻴﻞ‪ :‬ﺍﺳﺘﺤﻘﺎﻕ‪ ،‬ﺍﺧﺘﺼﺎﺹ‪ ،‬ﻣﻠﻚ‪ ،‬ﲤﻠﻴﻚ‪ ،‬ﺗﻌﻠﻴﻞ‪ ،‬ﺗﺄﻛﻴﺪ ﻧﻔﻰ‪ ،‬ﻭ‪...‬‬
‫ﻻﻡ ﻋﺎﻣﻞ ﺟﺰﻡ ﳘﺎﻥ ﻻﻡ ﺍﻣﺮ ﻏﺎﻳﺐ ﺍﺳﺖ ﻭ ﻣﺴﻜﻮﺭ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺳﺎﻛﻦ ﺑﻮﺩﻥ ﺁﻥ ﺑﻌﺪ ﺍﺯ ﻭﺍﻭ ﻭ ﻓﺎﺀ ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﺎ ﺣﺮﻛﺖ ﺑﻮﺩﻥ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٨٦:‬ﮔﺎﻫﻰ ﺑﻌﺪ ﺍﺯ ﰒﹼ ﺳﺎﻛﻦ‬
‫ﺁﻳﺪ ﻣﺜﻞ ]ﺣﺞ‪.[٢٩:‬‬
‫ﻭ ﻣﺜﺎﻝ ﺁﻥ ﺍﺯ ﻗﺮﺁﻥ ﻛﻪ ﻣﻜﺴﻮﺭ ﺑﺎﺷﺪ ﳓﻮ ]ﺣﺞ‪ .[٢٩:‬ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻜﺴﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﻻﻡ ﻏﲑ ﻋﺎﻣﻞ ﭘﻴﻮﺳﺘﻪ ﻣﻔﺘﻮﺡ ﻭ ﻫﻔﺖ ﻗﺴﻢ ﺍﺳﺖ‪.‬‬
‫‪ -١‬ﻻﻡ ﺍﺑﺘﺪﺍﺀ ﻓﺎﻳﺪﻩﺍﺵ ﺗﺄﻛﻴﺪ ﻭ ﲣﻠﻴﺺ ﻣﻀﺎﺭﻉ ﺍﺯ ﺑﺮﺍﻯ ﺣﺎﻝ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﳓﻞ‪ .[١٢٤:‬ﻭ ﻣﺜﻞ ]ﺍﺑﺮﺍﻫﻴﻢ‪.[٣٩:‬‬
‫‪ -٢‬ﻻﻡ ﺯﺍﻳﺪﻩ ﺩﺭ ﭼﻨﺪ ﳏﻞ ﺁﻳﺪ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺧﱪ ﻣﺒﺘﺪﺍﺀ ﻣﺜﻞ »ﺍﻡ‪ ‬ﺍﳊﻠﻴﺲ ﻟﻌﺠﻮﺯ ﺷﻬﺮ ﺑﻪ« ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﻧﻴﺰ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﻻﻡ ﺟﻮﺍﺏ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٢:‬ﺍﻳﻦ ﻻﻡ ﺩﺭ ﺟﻮﺍﺏ »ﹶﻟ ‪‬ﻮ« ﺁﻣﺪﻩ ﻭ ﺁﻧﻜﻪ ﺩﺭ ﺟﻮﺍﺏ ﻟﹶﻮ‪‬ﻻ ﻭ ﻗﺴﻢ ﺁﻳﺪ ﭼﻨﲔ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] .[٢٥١:‬ﺍﻧﺒﻴﺎﺀ‪.[٥٧:‬‬
‫‪ -٤‬ﻻﻡ ﺩﺍﺧﻞ ﺑﺎﺩﺍﺓ ﺷﺮﻁ ﻭ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﺟﻮﺍﺏ ﺑﻌﺪ ﺍﺯ ﻻﻡ ﺍﺯ ﺑﺮﺍﻯ ﻗﺴﻢ ﻗﺒﻠﻰ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﺑﺮﺍﻯ ﺷﺮﻁ ﳓﻮ ]ﺣﺸﺮ‪ .[١٢:‬ﻳﻌﲎ‪ :‬ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﻣﻰﻛﻨﻢ ﻛﻪ ﺍﮔﺮ ﻛﻔﹼﺎﺭ ﺍﺧﺮﺍﺝ‬
‫ﺑﺸﻮﻧﺪ ﻣﻨﺎﻓﻘﺎﻥ ﺑﺎ ﺁ‪‬ﺎ ﺧﺎﺭﺝ ﳕﻰﺷﻮﻧﺪ ﻭ ﺍﮔﺮ ﺑﻪ ﺟﻨﮓ ﻛﺸﺎﻧﺪﻩ ﺷﻮﻧﺪ ﻳﺎﺭﻳﺸﺎﻥ ﻧﻜﻨﻨﺪ ﻭ ﺍﮔﺮ ﻳﺎﺭﻯ ﻛﻨﻨﺪ ﺣﺘﻤ ﹰﺎ ﺷﻜﺴﺖ ﺧﻮﺭﺩﻩ ﻓﺮﺍﺭ ﳕﺎﻳﻨﺪ‪ .‬ﺑﻘﻴ‪‬ﻪ ﺭﺍ ﺩﺭ ﻛﺘﺐ ﻟﻐـﺖ ﻭ ﺍﺩﺏ‬
‫ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ‪) .‬ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ(‪.‬‬
‫ﻻ‪ :‬ﻻ ﺩﺭ ﻛﻼﻡ ﻋﺮﺏ ﺳﻪ ﮔﻮﻧﻪ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﻻﺀ ﻧﺎﻫﻴﻪ ﻭ ﺁﻥ ﺑﺮﺍﻯ ﻃﻠﺐ ﺗﺮﻙ ﺍﺳﺖ ﻭ ﻣﺪﺧﻮﻝ ﺁﻥ ﳎﺰﻭﻡ ﻭ ﳐﺼﻮﺹ ﺑﻪ ﻣﻀﺎﺭﻉ ﺑﺎﺷﺪ ]ﳑﺘﺤﻨﻪ‪.[١:‬‬
‫‪ -٢‬ﻻﺀ ﻧﺎﻓﻴﻪ ﻭ ﺁﻥ ﺟﺰﻡ ﳕﻰﺩﻫﺪ ﳓﻮ ]ﻓﺼ‪‬ﻠﺖ‪] .[٤٢:‬ﻣﺎﺋﺪﻩ‪ .[٨٩:‬ﻭ ﺁﻥ ﺩﻻﻟﺖ ﺑﺮ ﻧﻔﻰ ﻣﺪﺧﻮﻝ ﺧﻮﺩ ﺩﺍﺭﺩ‪.‬‬
 ‫ﻻﺀ ﻧﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ ﻭ ﺷﺒﻴﻪ ﺑﻪ ﻟﻴﺲ ﻭ ﻋﺎﻃﻔﻪ ﺍﺯ ﺍﻳﻦ ﺭﺩﻳﻒﺍﻧﺪ‪.‬‬
‫‪ -٣‬ﻻﺀ ﺯﺍﺋﺪﻩ ﻭ ﺁﻥ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﻭ ﺗﻘﻮﻳﺖ ﻛﻼﻡ ﺍﺳﺖ ﻣﺜﻞ ]ﻃﻪ‪ .[٩٣:‬ﻭ ﻻﺀ ﺯﺍﺋﺪﻩ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺳﺎﻗﻂ ﺑﻮﺩﻥ ﻣﻌﻨﺎﻯ ﻛﻼﻡ ﻋﻮﺽ ﳕﻰﺷﻮﺩ )ﺍﺯ ﺍﻗﺮﺏ(‪.‬‬
‫ﻃﱪﺳﻰ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٢:‬ﻻﺀ ﺭﺍ ﺯﺍﻳﺪ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻟﺐ‪] = ‬ﺑﻘﺮﻩ‪ .[١٧٩:‬ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﻟﺐ‪ ‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺼﺒﺎﺡ ﻭ ﺻﺤﺎﺡ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﻣﻐﺰ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﻣﻐﺰ ﺑﺎﺩﺍﻡ ﻭ ﮔﺮﺩﻭ ﻭ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﭘﻴﻮﺳﺘﻪ ﲨﻊ ﺁﻣﺪﻩ ﻭ ﻣﻘﺼﻮﺩ ﻋﻘﻞ ﺍﺳﺖ‪.‬‬
‫ﺏ ﺑﻪ ﻣﻌﲎ ﻋﻘﻮﻝ ﻭ ﻣﻔﺮﺩ ﺁﻥ ﻟﺐ‪ ‬ﺍﺳﺖ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﹸﻟﺐ‪ ‬ﻳﻌﲎ ﻋﻘﻞ ﺧﺎﻟﺺ ﻭ ﻧﺎﺁﻟﻮﺩﻩ‪ ...‬ﺑﻪ ﻗﻮﱃ ﺁﻥ ﻋﻘﻞ ﭘﺎﻙ ﺷﺪﻩ ﺍﺳﺖ ﻫﺮ ﹸﻟﺐ‪ ‬ﻋﻘﻞ ﺍﺳﺖ ﻭﱃ ﻫﺮ‬
‫ﺩﺭ ﳎﻤﻊ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﹶﻟﹾﺒﺎ ‪‬‬
‫ﻋﻘﻞ ﹸﻟﺐ‪ ‬ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ ﺍﹸﻭﻟِﻰ ﺍﹾﻟﺎﹶﻟﹾﺒﺎﺏ ﺩﺭ ﻗﺮﺁﻥ ﺻﺎﺣﺒﺎﻥ ﺗﻔﻜﺮ ﻭ ﺍﻧﺪﻳﺸﻪ ﻭ ﺩﺭﻙ ﺍﻧﺪ‪ ،‬ﺍﻟﺒﺎﺏ ﲨﻌ ﹰﺎ ‪ ١٦‬ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﺁﳒﻤﻠﻪ ﺧﺪﺍﻭﻧﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺍﻧﺴﺎ‪‬ﺎﻯ ﻣﺘﻔﻜﺮ ﺭﺍ ﻣﻮﺭﺩ‬
‫ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ »ﻳﺎ ﺃﹸﻭﻟِﻰ ﺍ ﹾﻟﺎﹶﻟﹾﺒﺎﺏ« ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻳﻌﲎ ﺍﻯ ﺍﻧﺴﺎ‪‬ﺎﻯ ﻣﺘﻔﻜﺮ ﺩﺭ ﻗﺼﺎﺹ ﺯﻧﺪﮔﻰ ﻫﺴﺖ ﻭ ﺍﮔﺮ ﺑﻴﺎﻧﺪﻳﺸﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٩٧:‬ﺍﻳﻦ ﺧﺮﺩﻣﻨﺪﺍﻥ ﺍﺯ ﻋﺬﺍﺏ ﻣﻦ ﻭ ﻋﺪﺍﻟﺖ ﻣﻦ ﺑﺘﺮﺳﻴﺪ ]ﻣﺎﺋﺪﻩ‪] .[١٠٠:‬ﻃﻼﻕ‪ .[١٠:‬ﻭ ﺩﺭ ﺑﻘﻴﻪ ﺁﻳﺎﺕ ﺗﺬﻛﺮ ﻭ ﻋـﱪﺕ ﺭﺍ ﻣﺘﻮﺟـﻪ ﺁ‪‬ـﺎ ﻓﺮﻣـﻮﺩﻩ ﺍﺳـﺖ‬
‫]ﻳﻮﺳﻒ‪] .[١١١:‬ﺯﻣﺮ‪.[٩:‬‬
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‫ﺚ ﻭ ﺍﹶﻗﺎ ‪‬ﻡ« ﺭﺍﻏﺐ ﻣﻼﺯﻣﺖ ﻧﻴﺰ ﻗﻴﺪ ﻛﺮﺩﻩ‪] .‬ﻫﻮﺩ‪ .[٦٩:‬ﺩﺭﻧﮓ ﻧﻜﺮﺩ ﺗﺎ ﮔﻮﺳﺎﻟﻪ ﺑﺮﻳﺎﱏ ﺁﻭﺭﺩ‪] .‬ﺷﻌﺮﺍﺀ‪ .[١٨:‬ﺍﺯ ﺯﻧـﺪﮔﻴﺖ‬
‫ﺚ ﺑِﺎﻟﹾﻤ‪‬ﻜﺎ ِﻥ ﻟﹶﺒ‪‬ﺜﹰﺎ‪ :‬ﻣ ﹶﻜ ﹶ‬
‫ﻟﺒﺚ = ﺗﻮﻗﻒ‪ .‬ﺍﻗﺎﻣﺖ‪» .‬ﹶﻟ ِﺒ ﹶ‬
‫ﺳﺎﳍﺎﺋﻰ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎ ﻣﺎﻧﺪﻯ‪.‬‬
‫]ﻧﺒﺎﺀ‪ .[٢٣:‬ﻣﺎﻧﺪﮔﺎﻧﻨﺪ ﺩﺭ ﺁﻥ ﺭﻭﺯﮔﺎﺭﺍﱏ‪.‬‬
‫ﺗﻠﺒﺚ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺗﻮﻗﻒ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ‪.[١٤:‬‬
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‫ﻟﺒﺪ = ]ﺟﻦ‪ .[١٩:‬ﻟﺒﺪ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﺿﻢ ﻭ ﻛﺴﺮ ﺍﻭﻝ ﺧﻮﺍﻧﺪﻩ ﻭ ﺩﺭ ﻗﺮﺁ‪‬ﺎ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ ﺍﺳﺖ‪.‬‬
‫ﻟﹸﺒ‪‬ﻮﺩ ﺑﻪ ﻣﻌﲎ‪ ،‬ﺍﻗﺎﻣﺖ‪ ،‬ﭼﺴﺒﻴﺪﻥ‪ ،‬ﺍﺯﺩﺣﺎﻡ ﻭ ﲨﻊ ﺷﺪﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﲨﻊ ﻟﹸﺒ‪‬ﺪ‪‬ﺓ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﻣﻼﺻﻖ‪ ،‬ﳎﺘﻤﻊ ﻭ ﻣﺘﺮﺍﻛﻢ ﺍﺳﺖ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺯ ﺁﻳﻪ ‪ ١٦‬ﺳﻮﺭﻩ‬
‫ﺟﻦ ﳊﻦ ﻛﻼﻡ ﺗﻐﻴﲑ ﻳﺎﻓﺘﻪ ﻭ ﻣﺘﻮﺟﻪ ﻣﺸﺮﻛﲔ ﺍﺳﺖ ﻟﺬﺍ ﺿﻤﲑ »ﻛﺎﺩ‪‬ﻭﺍ ‪ -‬ﻳ‪‬ﻜﹸﻮﻧ‪‬ﻮﻥ« ﻇﺎﻫﺮﹰﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁ‪‬ﺎﺳﺖ ﻣﺮﺍﺩ ﺍﺯ »ﻟِﺒ‪‬ﺪﹰﺍ« ﻣﺘﺮﺍﻛﻢ ﺑﻮﺩﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪ :‬ﻟِﺒ‪‬ﺪ ﻫﺮ‬
‫ﭘﺸﻢ ﻭ ﻣﻮﻯ ﻣﺘﺮﺍﻛﻢ ﻭ ﭘﻴﭽﻴﺪﻩ ﺍﺳﺖ ﺑﻪ ﻋﻠﺖ ﭼﺴﺒﻴﺪﻩ ﺑﻮﺩﻥ ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﻀﻰ ﻟِﺒ‪‬ﺪ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻭﻗﺖ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﻛﻔﺎﺭ ﺑﺮﺍﻯ ﻣﺰﺍﲪﺖ ﻭ ﲤﺎﺷﺎ ﺑﻪ ﺍﻃﺮﺍﻓﺶ‬
‫ﲨﻊ ﺷﺪﻩ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺍﺯ ﺳﺮ ﻭ ﻛﻠﻪ ﳘﺪﻳﮕﺮ ﺑﺎﻻ ﺭﻭﻧﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻭ ﭼﻮﻥ ﺑﻨﺪﻩ ﺧﺪﺍ ﺑﻪ ﳕﺎﺯ ﺑﺮﺧﺎﺳﺖ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺑﺮ ﺍﻭ ﻣﺘﺮﺍﻛﻢ ﺷﻮﻧﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ ﻣﺘﺮﺍﻛﻢ ﺑﻮﺩﻥ ﺭﺍﺟﻊ ﺑﻪ ﺟﻦ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎ ﺑﺮﺍﻯ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﺍﺟﺘﻤﺎﻉ ﻛﺮﺩﻩ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺍﺯ ﺩﻭﺵ ﳘﺪﻳﮕﺮ ﺑﺎﻻ ﺭﻭﻧﺪ ﻭ ﺁﻳﺎﺕ ﺭﺍ ﺑﺸﻨﻮﻧﺪ ﻭ ﺿﻤﲑ »ﻛـﺎﺩ‪‬ﻭﺍ ‪-‬‬
‫ﻳ‪‬ﻜﹸﻮﻧ‪‬ﻮﻥ« ﺭﺍﺟﻊ ﺑﻪ ﺁ‪‬ﺎﺳﺖ‪ .‬ﻭﱃ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺑﺎ ﺍﻳﻦ ﻧﻈﺮ ﻣﻼﱘ ﻧﻴﺴﺖ‪.‬‬
‫* ]ﺑﻠﺪ‪ .[٦:‬ﻟﹸﺒﺪ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻣﺸﺪﺩ ﻭ ﳐﻔﻒ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭﱃ ﺩﺭ ﻗﺮﺁ‪‬ﺎ ﳐﻔﻒ ﻭ ﺑﻪ ﺿﻢ ﺍﻭﻝ ﺍﺳﺖ ﻭﺑﻪ ﻣﻌﲎ ﻛﺜﲑ ﻭ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻟﹸﺒﺪ ﺑﻪ ﻣﻌﲎ ﻛﺜﲑ ﻭ ﻣﺄﺧﻮﺫ ﺍﺯ‬
‫»‪‬ﺗ ﹶﻠﺒ‪ ‬ﺪ ﺍﻟﺸ‪ ‬ﻰ ُﺀ« ﺍﺳﺖ ﻳﻌﲎ ﺑﻌﻀﻰ ﺑﺮ ﺑﻌﻀﻰ ﺍﻧﺒﺎﺷﺘﻪ ﺷﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻣﻰﮔﻮﻳﺪ ﻣﺎﻝ ﺯﻳﺎﺩﻯ ﺗﻠﻒ ﻛﺮﺩﻡ‪.‬‬
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‫ﻟﹸﺒﺲ = ﻟﺒﺲ ﺑﻪ ﺿ‪‬ﻢ ﺍﻭ‪‬ﻝ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﺪﻥ ﺷﻰﺀ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏﺍﳌﻮﺍﺭﺩ ﻭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ ﺍﺳﺖ‪ ،‬ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﻣﺘﻔﺮ‪‬ﻉ ﺑﺮ ﺁﻧﺴﺖ ﻭ ﺍﺻﻞ ﻣﻌﲎ ﻳﻜﻰ ﺍﺳﺖ‪.‬‬
‫ﻟﹸﺒﺲ ﺍﮔﺮ ﺑﻪ ﺿ‪‬ﻢ ﺍﻭﻝ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﻟﺒﺎﺱ ﭘﻮﺷﻴﺪﻥ ﺍﺳﺖ ﻭ ﻓﻌﻞ ﺁﻥ ﺍﺯ ﺑﺎﺏ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺁﻳﺪ ﻣﺜﻞ ]ﻛﻬﻒ‪ .[٣١:‬ﻭ ﺍﮔﺮ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ ﺧﻠﻂ ﻭ ﻣﺸﺘﺒﻪ ﻛﺮﺩﻥ ﺍﺳﺖ ﻭ‬
‫ﺏ ﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻣﺼﺒﺎﺡ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﻴﺰ ﺷﺎﻫﺪ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻀ ِﺮ ‪‬‬
‫ﺏ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫ﻓﻌﻞ ﺁﻥ ﺍﺯ ﺑﺎﺏ ‪‬‬
‫ﻟِﺒﺎﺱ‪ ،‬ﻟﹸﺒ‪‬ﻮﺱ ﻭ ﻟِﺒﺲ )ﺑﻪ ﻛﺴﺮ ﺍﻭ‪‬ﻝ( ﺑﻪ ﻣﻌﲎ ﻟﺒﺎﺱ ﻭ ﭘﻮﺷﻴﺪﱏ ﺍﺳﺖ‪ .‬ﳓﻮ]ﺣﺞ‪] .[٢٣:‬ﺍﻧﺒﻴﺎﺀ‪ .[٨٠:‬ﻣﺮﺍﺩ ﺍﺯ ﻟﹶﺒ‪‬ﻮﺱ ﺯﺭﻩ ﺍﺳﺖ‪ :‬ﻳﻌﲎ ﺑﻪ ﺩﺍﻭﺩ ﺻﻨﻌﺖ ﻟﺒﺎﺱ ﺟﻨﮕﻰ ﺁﻣﻮﺧﺘﻴﻢ‪.‬‬
‫ﺍﻳﻨﻚ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫ﺏ ﺑﻪ ﻣﻌﲎ ﺧﻠﻂ ﻭ ﺁﻳﻪ ﺧﻄﺎﺏ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺳﺖ ﻳﻌﲎ ﺣﻖ ﺭﺍ ﺑﺎ ﺑﺎﻃﻞ ﺧﻠﻂ ﻧﻜﻨﻴﺪ ﻭ ﺣﻖ ﺭﺍ ﺑﻪ ﺑﺎﻃﻞ ﻣﺸﺘﺒﻪ ﻧﻨﻤﺎﺋﻴﺪ ﻭ ﺣﻖ ﺭﺍ ﺑﺎ‬
‫ﻀ ِﺮ ‪‬‬
‫ﺏ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫* ]ﺑﻘﺮﻩ‪» .[٤٢:‬ﺗ‪‬ﻠﹾِﺒﺴ‪‬ﻮﺍ« ﺍﺯ ﺑﺎﺏ ‪‬‬
‫ﺁﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﺪ ﻛﺘﻤﺎﻥ ﻧﻜﻨﻴﺪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺒﻮ‪‬ﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺍ ﻛﺘﻤﺎﻥ ﻧﻜﻨﻴﺪ ﻭ ﺩﻻﺋﻞ ﺁﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﴰﺎﺳﺖ ﻣﺸﺘﺒﻪ ﻧﮕﺮﺩﺍﻧﻴﺪ‪.‬‬
‫* ]ﺍﻧﻌﺎﻡ‪ .[٨-٩:‬ﻟﺒﺲ ﺩﺭ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺧﻠﻂ ﻭ ﻣﺸﺘﺒﻪ ﻛﺮﺩﻥ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﻭ ﮔﻔﺘﻨﺪ ﭼﺮﺍ ﺑﺮ ﺍﻭ ﻣﻠﻜﻰ ﻧﺎﺯﻝ ﳕﻰﺷﻮﺩ؟ ﺍﮔﺮ ﻣﻠﻚ ﻧﺎﺯﻝ ﻣﻰﻛﺮﺩﱘ ‪ -‬ﻭ ﺁ‪‬ﺎ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﺩﻧﺪ ‪ -‬ﻛﺎﺭ ﭘﺎﻳﺎﻥ ﻣﻰﻳﺎﻓﺖ ﻭ ﺑﻪ ﺁ‪‬ﺎ ﻣﻬﻠﺖ ﺩﺍﺩﻩ ﳕﻰﺷﺪ ﻭ ﺍﮔﺮ ﭘﻴﻐﻤﱪ ﺭﺍ ﺍﺯ ﻣﻠﻚ‬
‫ﻣﻰﻓﺮﺳﺘﺎﺩﱘ ﺁﻥ ﺭﺍ ﻣﺮﺩﻯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺮ ﺁ‪‬ﺎ ﻣﺸﺘﺒﻪ ﻣﻰﻛﺮﺩﱘ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﺸﺘﺒﻪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﻫﺴﺖ‪.‬‬
‫‪ -١‬ﻛﻔﹼﺎﺭ ﻣﻰﮔﻔﺘﻨﺪ ﺑﺎﻳﺪ ﻓﺮﺷﺘﻪﺍﻯ ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﺷﻮﺩ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﻓﺮﺷﺘﻪ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺁﻣﺪﻩ‪] :‬ﻓﺮﻗﺎﻥ‪ .[٧:‬ﺍﻳﻀﹰﺎ ]ﻫﻮﺩ‪ .[١٢:‬ﻭ ﺑﻪ‬
‫ﺍﺣﺘﻤﺎﻝ ﺿﻌﻴﻒ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﻣﻠﻚ ﻋﺬﺍﺏ ﻣﻮﻋﻮﺩ ﺭﺍ ﺑﻴﺎﻭﺭﺩ‪.‬‬
‫ﻀ ‪‬ﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﻣ ‪‬ﺮﹸﺛﻢ‪ ‬ﻻﻳ‪‬ﻨ‪ ‬ﹶﻈﺮ‪‬ﻭ ﹶﻥ« ﻳﻌﲎ ﺍﮔﺮ ﻣﻠﻚ ﻧﺎﺯﻝ ﻣﻰﻛﺮﺩﱘ ‪ -‬ﻭ ﺁ‪‬ﺎ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﺩﻧﺪ‪ -‬ﻛﺎﺭ‬
‫‪ -٢‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺍﻗﺘﺮﺍﺡ ﻭ ﺩﺭﺧﻮﺍﺳﺖ ﺩﻭ ﺟﻮﺍﺏ ﮔﻔﺘﻪ ﺷﺪﻩ‪ ،‬ﺍﻭ‪‬ﻝ » ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺍ ‪‬ﻧﺰ‪‬ﻟﹾﻨﺎ ﻣ‪ ‬ﻠﹶﻜ ﹰﺎ ﹶﻟ ﹸﻘ ِ‬
‫ﲤﺎﻡ ﻣﻰﺷﺪ‪ ،‬ﻧﺎﺑﻮﺩﻯ ﳘﻪ ﺭﺍ ﻣﻰﮔﺮﻓﺖ ﻭ ﻣﻬﻠﺖ ﺩﺍﺩﻩ ﳕﻰﺷﺪﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﻘﺼﻮﺩ ﻣﺎ ﻣﻬﻠﺖ ﺍﺳﺖ ﺗﺎ ﳎﺎﱃ ﺑﺮﺍﻯ ﺗﻔﻜﹼﺮ ﻭ ﺗﻮﺑﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻳﺎ ﺍﮔﺮ ﻣﻠﻚ ﺭﺍ ﺑﺎ ﻋﺬﺍﺏ ﻧـﺎﺯﻝ‬
‫ﻣﻰﻛﺮﺩﱘ ﳘﻪ ﺍﺯ ﺑﲔ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺩﻳﮕﺮ ﳎﺎﱃ ﻭ ﻣﻬﻠﱴ ﳕﻰﻣﺎﻧﺪ ﺑﺎ ﺁﻧﻜﻪ ﻧﻈﺮ ﻣﺎ ﺯﻳﺴﱳ ﺩﺭ ﻣﻬﻠﺖ ﺍﺳﺖ‪.‬‬
‫ﻼ ‪‬ﻭ ﻟﹶﻠﹶ‪‬ﺒﺴ‪‬ﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﻣﺎﻳ‪‬ﻠﹾِﺒﺴ‪‬ﻮ ﹶﻥ« ﻳﻌﲎ ﭼﻮﻥ ﺍﻳﻨﻬﺎ ﺍﻧﺴﺎﻥ ﻭ ﻣﺎﺩﻯﺍﻧﺪ ﻻﺯﻡ ﺑﻮﺩ ﻣﻠﻚ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻭﺭﱘ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺎ ﺍﻭ ﺍﻧﺲ ﺑﮕﲑﻧﺪ‬
‫ﺩﻭ‪‬ﻡ » ‪‬ﻭﹶﻟ ‪‬ﻮ ﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ‪‬ﻩ ﻣ‪‬ﻠﹶﻜﹰﺎ ﹶﻟﺠ‪‬ﻌ‪‬ﻠﹾﻨﺎ ‪‬ﻩ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻭ ﮔﻔﺖ ﻭ ﺷﻨﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻰﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﺩﺭﻭﻍ ﻣﻰﮔﻮﻳﺪ ﻣﻦ ﻓﺮﺷﺘﻪﺍﻡ ﻭ ﭘﻴﻐﻤﱪ‪ .‬ﻳﻌﲎ ﳘﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﭘﻴﻐﻤﱪ ﻣﻰﮔﻮﻳﻨﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻫﻢ‬
‫ﻣﻰﮔﻔﺘﻨﺪ »ﻟﹶﻠﹶ ‪‬ﺒﺴ‪‬ﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ« ﻳﻌﲎ ﻣﺎ ﺑﻪ ﺁ‪‬ﺎ ﻣﺸﺘﺒﻪ ﻣﻰﻛﺮﺩﱘ ﻇﺎﻫﺮﹰﺍ ﺍﻳﻦ ﻏﺎﻳﺖ ﺍﺭﺳﺎﻝ ﻣﻠﻚ ﺑﻪ ﺻﻮﺭﺕ ﺑﺸﺮ ﺍﺳﺖ ﻳﻌﲎ ﻧﺘﻴﺠﻪ ﻛﺎﺭ ﭼﻨﲔ ﻣﻰﺷﺪ ﺑﻌﻀﻰﻫﺎ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻧﺴﺒﺖ »ﻟﹶﻠﹶ‪‬ﺒﺴ‪‬ﻨﺎ«‬
‫ﻍ ﺍﻟﻠﱠﻪ ﻗﹸﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ« ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﺧﻮﺩ ﻣﺸﺘﺒﻪ ﻣﻰﻛﻨﻨﺪ ﻣﺎ ﻫﻢ ﭼﻨﺎﻥ ﻣﻰﻛﺮﺩﱘ ﻭﱃ ﺍﺣﺘﻤﺎﻝ ﺍﻭ‪‬ﻝ ‪‬ﺘﺮ ﻳﻌﲎ ﺩﺭ ﺻﻮﺭﺕ ﻓﺮﺳﺘﺎﺩﻥ ﻣﻠﻚ ﻣﺎ ﻋﺎﻣﻞ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺑﻪ ﺧﺪﺍ ﻣﺜﻞ »ﻓﹶﻠﹶﻤ‪‬ﺎ ﺯﺍﻏﹸﻮﺍ ﺃﹶﺯﺍ ﹶ‬
‫ﻣﻰﺑﻮﺩﱘ ﻭ ﭼﻮﻥ ﳕﻰﺧﻮﺍﻫﻴﻢ ﭼﻨﲔ ﺑﺎﺷﻴﻢ‪ .‬ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻓﺮﺳﺘﺎﺩﻥ ﻣﻠﻚ ﻟﻐﻮ ﻭ ﰉﻓﺎﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻟﺬﺍ ﻣﻠﻚ ﳔﻮﺍﻫﻴﻢ ﻓﺮﺳﺘﺎﺩ‪.‬‬
‫»ﻣﺎﻳ‪‬ﻠﹾ ِﺒﺴ‪‬ﻮ ﹶﻥ« ﺩﺭ ﺗﻘﺪﻳﺮ »ﻣﺎ‪‬ﻳ ﹾﻠِﺒﺴ‪‬ﻮ‪‬ﻧ ‪‬ﻪ« ﺍﺳﺖ ﻭﻫﺎ ﻣﻔﻌﻮﻝ ﺁﻥ ﻭ ﺭﺍﺟﻊ ﺑﻪ »ﻣﺎ« ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﭘﻴﻐﻤﱪ ﺍﺳﺖ ﻳﻌﲎ ﻣﺸﺘﺒﻪ ﻣﻰﻛﺮﺩﱘ ﺑﺮ ﺁ‪‬ﺎ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺧﻮﺩ ﺑﺮ ﺧﻮﺩﺷﺎﻥ ﻭ‬
‫ﺩﻳﮕﺮﺍﻥ ﻣﺸﺘﺒﻪ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺧﻮﺩ ﺧﻴﺎﻝ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﭘﻴﺎﻣﱪ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺍﻣﺮ ﺭﺍ ﳐﻠﻮﻁ ﻭ ﻣﺸﺘﺒﻪ ﻣﻰﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﺟﻮﺍﺏ ﺍﻭ‪‬ﻝ ﺭﺍﺟﻊ ﺑﻪ ﺍﻧﺰﺍﻝ ﻋﺬﺍﺏ ﺑﻪ ﻭﺍﺳﻄﻪ ﻣﻠﻚ ﻭ ﺟﻮﺍﺏ ﺩﻭ‪‬ﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﭘﻴﺎﻣﱪ ﺑﻮﺩﻥ ﻣﻠﻚ ﻭ ﻳﺎ ﺷﺮﻳﻚ ﭘﻴﺎﻣﱪ ﺑﻮﺩﻥ ﺩﺭ ﺍﻧﺬﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﻁ ﺍﻟﻈﱡﻼﻡ« ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺧﻠﻂ ﺍﺳﺖ ﻛﻪ ﮔﺬﺷﺖ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﺷﺘﺒﺎﻩ ﻭ‬
‫ﺲ‪ :‬ﺍِﺧ‪‬ﺘِﻼ ﹸ‬
‫]ﻕ‪ .[١٥:‬ﻟﺒﺲ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺍﺧﺘﻼﻁ ﻭ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﻠﱠ ‪‬ﺒ ‪‬‬
‫ﺷﻚ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﺁﻳﺎ ﺩﺭ ﺧﻠﻘﺖ ﺍﻭ‪‬ﻝ ﻋﺎﺟﺰ ﻭ ﺧﺴﺘﻪ ﺷﺪﱘ ﺗﺎ ﻧﺘﻮﺍﻧﻴﻢ ﺑﺎﺭ ﺩﻳﮕﺮ ﺁ‪‬ﺎ ﺭﺍ ﺑﻴﺎﻓﺮﻳﻨﻴﻢ ﻧﻪ ﺑﻠﻜﻪ ﺁ‪‬ﺎ ﺍﺯ ﺧﻠﻘﺖ ﺗﺎﺯﻩ ﺩﺭ ﺷﻚ ﻭ ﺍﺷﺘﺒﺎﻩﺍﻧﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٨٧:‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻟﺒﺎﺱ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﳘﲔ ﻃﻮﺭ ﺯﻥ ﻣﺮﺩ ﺭﺍ ﻭ ﻣﺮﺩ ﺯﻥ ﺭﺍ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﻨﺎﰱ ﻋﻔﺖ ﺍﺯ ﻗﺒﻴﻞ ﺯﻧﺎ‪ ،‬ﭼﺸﻢﭼﺮﺍﱏ ﻭ ﻏﲑﻩ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﳏﻔﻮﻅ‬
‫ﻣﻰﻛﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺑﺪﻳﻦ ﺟﻬﺖ ﻣﺮﺩ ﻟﺒﺎﺱ ﺯﻥ ﻭ ﺯﻥ ﻟﺒﺎﺱ ﻣﺮﺩ ﻗﻠﻤﺪﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺯﻥ ﰉﻣﺮﺩ ﻭ ﻣﺮﺩ ﰉﺯﻥ ﺑﻪ ﺣﻜﻢ ﺍﻧﺴﺎﻥ ﻋﺮﻳﺎﻥ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[٢٦:‬ﻟﺒﺎﺱ ﺗﻘﻮﻯ ﺭﺍ ﺍﺣﻴﺎﺀ ﻭ ﻋﻤﻞ ﺻﺎﱀ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺍﻋﻢ‪ ‬ﮔﺮﻓﺖ ﺗﻘﻮﻯ ﭘﻮﺷﺶ ﻭ ﻟﺒﺎﺳﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻫﺮ ﻟﺒﺎﺱ ﺍﻧﺴﺎﻥ ﺭﺍ ﳏﺘﺮﻣﺘﺮ ﻭ ﳏﻔﻮﻇﺘﺮ ﻣﻰﻛﻨﺪ ﻭ‬
‫ﺁﻥ ﻟﺒﺎﺱ ﻣﻌﻨﻮﻯ ﺍﺳﺖ‪.‬‬
‫* ]ﳓﻞ‪ .[١١٢:‬ﻧﺴﺒﺖ ﻟﺒﺎﺱ ﺑﻪ ﺧﻮﻑ ﻭ ﺟﻮﻉ ﻇﺎﻫﺮﹰﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺧﻮﻑ ﻭ ﮔﺮﺳﻨﮕﻰ ﺑﻪ ﳘﻪ ﺁﻥ ﺷﻬﺮ ﮔﺴﺘﺮﺵ ﻳﺎﻓﺘﻪ ﻭ ﳘﻪ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻣﺜﻞ ﻟﺒﺎﺱ ﻛﻪ ﲤﺎﻡ ﺑﺪﻥ‬
‫ﻑ« ﻓﻼﱏ ﺯﺭﻩ ﻓﻘﺮ ﻭ ﻟﺒﺎﺱ ﺗﺮﺱ ﺭﺍ ﺑﻪ ﺗﻦ ﻛﺮﺩ‪.‬‬
‫ﺨ ‪‬ﻮ ‪‬‬
‫ﺲ ﺍﹾﻟ ‪‬‬
‫ﻉ ﻓﹸﻼﻥﹲ ﺍﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ‪‬ﻭ ﹶﻟِﺒ ‪‬‬
‫ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﮔﻮﻳﻨﺪ »‪‬ﺗ ‪‬ﺪﺭ‪ ‬‬
‫ﺑﻌﻀﻰ ﮔﻮﻳﺪ ﻋ ﻠﹼﺖ ﺁﻣﺪﻥ ﻟﺒﺎﺱ ﺩﺭ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻮﻑ ﻭ ﺟﻮﻉ ﺩﺭ ﺁ‪‬ﺎ ﺁﺷﻜﺎﺭ ﺷﺪ ﻣﺜﻞ ﺁﺷﻜﺎﺭ ﺑﻮﺩﻥ ﻟﺒﺎﺱ ﺩﺭ ﺑﺪﻥ‪.‬‬
‫ﺍِﺫﺍﻗِﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺩﻻﻟﺖ ﺑﺮ ﻗ ﻠﹼﺖ ﺩﺍﺭﺩ ﭘﺲ ﻟﺒﺎﺱ ﺩﻻﻟﺖ ﺑﺮ ﺍﺣﺎﻃﻪ ﻭ ﺍِﺫﺍﻗِﻪ ﺩﻻﻟﺖ ﺑﺮ ﻛﻤﻰ ﺩﺍﺭﺩ ﻳﻌﲎ‪ :‬ﮔﺮﺳﻨﮕﻰ ﻭ ﺗﺮﺱ ﺭﺍ ﺑﻪ ﳘﻪ ﺭﺳﺎﻧﻴﺪ ﻭﱃ ﻛﻢ‪ ،‬ﺗﺎ ﭘﻨﺪ ﮔﲑﻧﺪ‪ .‬ﻃﱪﺳﻰ‬
‫ﺫﻭﻕ ﺭﺍ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺯ ﺍﻣﺘﺤﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﻓﺮﻗﺎﻥ‪ .[٤٧:‬ﭼﻮﻥ ﻇﻠﻤﺖ ﺷﺐ ﳘﻪ ﺭﺍ ﻣﺜﻞ ﻟﺒﺎﺱ ﻓﺮﺍ ﻣﻰﮔﲑﺩ ﻟﺬﺍ ﺑﻪ ﺁﻥ ﻟﺒﺎﺱ ﺍﻃﻼﻕ ﺷﺪﻩ ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ‪.‬‬
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‫ﻟﱭ = ﺷﲑ‪] :‬ﳓﻞ‪ .[٦٦:‬ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺷﻜﻤﻬﺎﻯ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﮔﻴﺎﻩ ﺟﻮﻳﺪﻩ ﻭ ﺧﻮﻥ ﺑﻪ ﴰﺎ ﺷﲑ ﺧﺎﻟﺺ ﻭ ﮔﻮﺍﺭﺍ ﻣﻰﺁﺷﺎﻣﻴﻢ‪) .‬ﺍﻭ‪‬ﻝ ﺍﺯ ﻣﻴﺎﻥ ﮔﻴﺎﻩ ﺟﻮﻳﺪﻩ ﺳﭙﺲ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺧﻮﻥ(‪.‬‬
‫]ﳏﻤ‪‬ﺪ‪ .[١٥:‬ﺩﺭ ‪‬ﺸﺖ ‪‬ﺮﻫﺎﺋﻰ ﺍﺳﺖ ﺍﺯ ﺁﺏ ﺗﻐﻴﲑﻧﺎﭘﺬﻳﺮ ﻭ ‪‬ﺮﻫﺎﺋﻰ ﺍﺳﺖ ﺍﺯ ﺷﲑﻯ ﻛﻪ ﻃﻌﻢ ﺁﻥ ﻣﺘﻐﲑ ﻧﺸﺪﻩ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺁﺏ ﻭ ﺷﲑ ‪‬ﺸﱵ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻳﻚ ﺣﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﺍﻟﻠﱠ ‪‬ﻬﻢ‪ ‬ﺍﺭ‪‬ﺯﻗﹾﻨﺎ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺩﻭﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺼ ِﻦ‪ :‬ﻻ ﹶﺫِﺑ ِﻪ« ﻣﻠﺠﺎﺀ ﺑﻪ ﻣﻌﲎ ﭘﻨﺎﻫﮕﺎﻩ ﺍﺳﺖ ]ﺗﻮﺑﻪ‪ .[١١٨:‬ﻭ ﺩﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺧﺪﺍ ﺟﺰ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﭘﻨﺎﻫﮕـﺎﻫﻰ ﻧﻴـﺴﺖ‪ .‬ﺍﻳـﻀﹰﺎ ]ﺗﻮﺑـﻪ‪.[٥٧:‬‬
‫ﺤ ‪‬‬
‫ﳉﺄ = ﭘﻨﺎﻩ ﺑﺮﺩﻥ‪» .‬ﹶﻟﺠ‪‬ﺄ ﺍِﻟﹶﻰ ﺍﹾﻟ ِ‬
‫]ﺷﻮﺭﻯ‪ .[٤٧:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﰿﹼ = ﳉﺎﺝ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺩﺭ ﻓﻌﻞ ﻣﻨﻬﻰ ﻋﻨﻪ ﺍﺻﺮﺍﺭ ﻭﺭﺯﺩ ]ﻣﻠﻚ‪ .[٢١:‬ﺑﻠﻜﻪ ﺩﺭ ﻃﻐﻴﺎﻥ ﻭ ﻧﻔﺮﺕ ﺍﺻﺮﺍﺭ ﻭﺭﺯﻳﺪﻧﺪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٧٥:‬ﺩﺭ ﻃﻐﻴﺎﻧﺸﺎﻥ ﺍﺻﺮﺍﺭ ﻣﻰﻭﺭﺯﻳﺪﻧﺪ ﻭ‬
‫ﺳﺮﮔﺮﺩﺍﻥ ﻣﻰﻣﺎﻧﺪﻧﺪ‪.‬‬
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‫ﳉﹼﺔ = ]ﳕﻞ‪ .[٤٤:‬ﳉﻪ ﺑﻪ ﻣﻌﲎ ﺁﺏ ﺑﺰﺭﮒ ﺍﺳﺖ ﹸﻟﺠ‪ ‬ﹸﺔ ﺍﻟﹾ‪‬ﺒﺤ‪‬ﺮ ﻳﻌﲎ ﺣﺮﻛﺖ ﺍﻣﻮﺍﺝ ﺩﺭﻳﺎ‪ ،‬ﹸﻟﺠ‪‬ﺔ ﺍﻟ ﻠﱠ ‪‬ﻴ ِﻞ ﺗﺮﺩﺩ ﺍﻣﻮﺍﺝ ﻇﻠﻤﺖ ﺷﺐ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﺁﻥ ﺯﻥ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻋﻤﺎﺭﺕ ﺩﺍﺧﻞ‬
‫ﺷﻮ‪ ،‬ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺩﻳﺪ ﭘﻨﺪﺍﺷﺖ ﺁﺏ ﺑﺰﺭﮔﻰ ﺍﺳﺖ‪ ،‬ﺳﺎﻗﻬﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻋﺮﻳﺎﻥ ﻛﺮﺩ‪.‬‬
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‫ﺤﺮ‪ ‬ﹸﻟﺠ‪‬ﻰ‪ ‬ﻳﻌﲎ ﺩﺭﻳﺎﻯ ﺑﺰﺭﮒ ﻭ ﻣﺘﻼﻃﻢ ]ﻧﻮﺭ‪ .[٤٠:‬ﺍﻋﻤﺎﻝ ﻛﺎﻓﺮﺍﻥ ﻳﺎ ﳘﭽﻮﻥ ﺩﺭﻳﺎﻯ ﻣﺘﻼﻃﻤﻰ ﺍﺳﺖ ﻛﻪ ﻣﻮﺝ ﺁﻥ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺘﻪ ﺍﺯ ﺑﺎﻻﻯ ﺁﻥ ﻣـﻮﺟﻰ ﺍﺯ ﺑـﺎﻻﻯ ﺁﻥ‬
‫ﳉﹼﻰ = ‪‬ﺑ ‪‬‬
‫ﺍﺑﺮﻫﺎﺋﻰ‪ ،‬ﺗﺎﺭﻳﻜﻴﻬﺎﺋﻰ ﺍﺳﺖ ﺑﻌﻀﻰ ﺑﺎﻻﻯ ﺑﻌﺾ ﺩﻳﮕﺮ‪.‬‬
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‫ﺤ ‪‬ﺪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪:‬‬
‫ﺤ ‪‬ﺪ ﺍِﱃ ﻓﹸﻼ ٍﻥ‪ :‬ﻣﺎ ﹶﻝ ِﺍﹶﻟ ‪‬ﻴ ِﻪ ‪ -‬ﹶﻟ ‪‬‬
‫ﳊﺪ = ﳊﺪ ﻭ ﺍﳊﺎﺩ ﺑﻪ ﻣﻌﲎ ﻋﺪﻭﻝ ﻭ ﺍﳓﺮﺍﻑ ﺍﺯ ﺍﺳﺘﻘﺎﻣﺖ ﺍﺳﺖ ﻭﺳﻂ ﻗﱪ ﺭﺍ ﺿﺮﻳﺢ ﻭ ﻗﺴﻤﺖ ﻣﻨﺤﺮﻑ ﺁﻥ ﺭﺍ ﳊﺪ ﮔﻮﻳﻨﺪ ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ‪» :‬ﹶﻟ ‪‬‬
‫ﻑ« ﳘﭽﻨﲔ ﺍﺳﺖ ﺍﳊﺎﺩ‪.‬‬
‫ﺤ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ِﺪ ﹶﻝ ‪‬ﻭ ِﺍ ‪‬ﻧ ‪‬‬
‫]ﻓﺼ‪‬ﻠﺖ‪ .[٤٠:‬ﺁﻧﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻳﺎﺕ ﻣﺎ ﺍﳓﺮﺍﻑ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﺳﺘﻘﺎﻣﺖ ﻋﺪﻭﻝ ﻣﻰﳕﺎﻳﻨﺪ ﺑﺮ ﻣﺎ ﳐﻔﻰ ﻧﻴﺴﺘﻨﺪ ]ﺍﻋﺮﺍﻑ‪ .[١٨٠:‬ﺍﳓﺮﺍﻑ ﺩﺭ ﺍﲰﺎﺀ ﺧﺪﺍ ﺁﻧﺴﺖ ﻛﻪ ﺻﻔﺎﺕ ﺧﺪﺍ ﺭﺍ‬
‫ﺍﺯ ﻗﺒﻴﻞ ﺭﺍﺯﻕ‪ ،‬ﺧﺎﻟﻖ‪ ،‬ﻣﻌﺒﻮﺩ ﻭ ﻏﲑﻩ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺴﺒﺖ ﺑﺪﻫﻴﻢ ﻭ ﺍﻳﻦ ﻣﻔﺎﻫﻴﻢ ﺭﺍ ﻣﺎﻝ ﺁ‪‬ﺎ ﺑﺪﺍﻧﻴﻢ ﭼﻨﺎﻧﻜﻪ ﻣﺸﺮﻛﺎﻥ ﻭ ﻏﺎﻟﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻳ‪ ‬ﹾﻠﺤِﺪ‪‬ﻭﻥ ﺭﺍ ﺍﺯ ﺑﺎﺏ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﻭ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﻫﺮ‬
‫ﺩﻭ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬
‫ﻣﻠﺘﺤﺪ‪ :‬ﺑﻪ ﻣﻌﲎ ﭘﻨﺎﻫﮕﺎﻩ ﻭ ﳏﻞ ﻣﻴﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﭘﻨﺎﻩ ﺑﺮﻧﺪﻩ ﺑﻪ ﺁﻥ ﻣﻴﻞ ﻣﻰﻛﻨﺪ ]ﺟﻦ‪ .[٢٢:‬ﺑﮕﻮ ﻛﺴﻰ ﺍﺯ ﺧﺪﺍ ﺑﻪ ﻣﻦ ﭘﻨﺎﻩ ﳕﻰﺩﻫﺪ ﻭ ﺟـﺰ ﺍﻭ ﭘﻨﺎﻫﮕـﺎﻫﻰ ﻧﺘـﻮﺍﱎ ﻳﺎﻓـﺖ‪.‬‬
‫]ﻛﻬﻒ‪.[٢٧:‬‬
‫* ]ﳓﻞ‪.[١٠٣:‬‬
‫ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﻣﻜﹼﻪ ﻏﻼﻣﻰ ﺑﻮﺩ ﻧﺼﺮﺍﱏ ﺍﺯ ﺍﻫﻞ ﺭﻭﻡ ﺑﻪ ﻧﺎﻡ ﺑﻠﻌﺎﻡ ﻛﻪ ﻣﻰﮔﻔﺘﻨﺪ ﻗﺮﺁﻥ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﻠﻌﺎﻡ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺗﻌﻠﻴﻢ ﻣﻰﺩﻫﺪ ﺑﻪ ﻗﻮﻝ ﺿﺤ‪‬ﺎﻙ ﻣﻰﮔﻔﺘﻨﺪ‪:‬‬
‫ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﻗﺼﺺ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﻰﺁﻣﻮﺯﺩ ﺑﻪ ﻗﻮﻝ ﺩﻳﮕﺮ ﺑﲎ ﺣﻀﺮﻣﻰ ﻏﻼﻡ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﻧﺎﻡ ﻳﻌﻴﺶ ﻳﺎ ﻋﺎﺋﺶ ﻛﻪ ﺍﺳﻼﻡ ﺁﻭﺭﺩ ﻭ ﺑﻪ ﻗﻮﱃ ﺩﻭ ﻧﻔﺮ ﻏﻼﻡ ﺑﻮﺩﻧﺪ ﻧﺼﺮﺍﱏ ﺍﺯ ﺍﻫﻞ‬
‫ﻋﲔﺍﻟﺘﻤﺮ ﺑﻪ ﻧﺎﻡ ﻳﺴﺎﺭ ﻭ ﺧﲑ ﻛﻪ ﻛﺘﺎﰉ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺯﺑﺎﻥ ﺧﻮﺩ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ‪) .‬ﳎﻤﻊ(‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺍﺯ ﺁﻳﻪ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﻛﻔﹼﺎﺭ ﺷﺨﺺ ﻣﻌﻴ‪‬ﲎ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﭘﻰ ‪‬ﺎﻧﻪﺟﻮﺋﻰ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺍﻭ ﺗﻌﻠﻴﻢ ﻣﻰﺩﻫﺪ ﻭ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻧﻴﺴﺖ ﻭ ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ‬
‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﺯﺑﺎﻥ ﺁﻧﻜﻪ ﺑﻪ ﺍﻭ ﻣﻴﻞ ﻣﻰﻛﻨﻨﺪ ﻭ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻨﺪ ﻋﺠﻤﻰ ﻭ ﻏﲑ ﻓﺼﻴﺢ ﻭﱃ ﺍﻳﻦ ﻗﺮﺁﻥ ﻋﺮﰉ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻗﺮﺁﻥ ﺭﺍ ﺑﺸﺮ ﺑﻪ‬
‫ﺍﻭ ﻣﻰﺁﻣﻮﺯﺩ ﻭﱃ ﺯﺑﺎﻥ ﻛﺴﻰ ﻛﻪ‪...‬‬
‫ﺑﻘﻴ‪‬ﻪ ﺟﻮﺍﺏ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺍﺳﺖ‪.‬‬
‫* ]ﺣﺞ‪ .[٢٥:‬ﻣﻔﻌﻮﻝ »‪‬ﻳﺮِﺩ« ﳏﺬﻭﻑ ﺍﺳﺖ‪ .‬ﺩﺭ ﺟﻮﺍﻣﻊﺍﳉﺎﻣﻊ ﻭ ﻛﺸ‪‬ﺎﻑ ﮔﻔﺘﻪ »ِﺑِﺎﻟﹾﺤﺎ ٍﺩ ‪ِ -‬ﺑ ﹸﻈ ﹾﻠ ٍﻢ« ﺩﻭ ﺣﺎﻝ ﻣﺘﺮﺍﺩﻑﺍﻧﺪ ﻳﻌﲎ‪ :‬ﻫﺮ ﮐﺲ ﺩﺭ ﺁﻥ )ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ( ﻗﺼﺪﻯ ﺍﺯ ﺭﻭﻯ‬
‫ﺍﳓﺮﺍﻑ ﻭ ﺳﺘﻢ ﻛﻨﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﺩﺭﺩﻧﺎﻙ ﻣﻰﭼﺸﺎﻧﻴﻢ‪.‬‬
‫ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎﺀ ﺩﺭ »ِﺑﺎِﻟﹾﺤﺎ ٍﺩ« ﺯﺍﺋﺪ ﻭ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﻭ ﺩﺭ »ِﺑ ﹸﻈ ﹾﻠ ٍﻢ« ﺑﺮﺍﻯ ﻣﻼﺑﺴﺖ ﻭ ﺍﳊﺎﺩ ﻣﻔﻌﻮﻝ »‪‬ﻳﺮِﺩ« ﻭ ﺗﻘﺪﻳﺮ »‪‬ﻳ ِﺮ ‪‬ﺩ ﺍِﻟﹾﺤﺎﺩﹰﺍ ِﺑ ﹸﻈ ﹾﻠ ٍﻢ« ﺑﺎﺷﺪ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻴﻠﻰ ﻇﺎﳌﺎﻧﻪ‬
‫ﺍﺭﺍﺩﻩ ﻛﻨﺪ‪...‬‬
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‫ﻒ ﺷﺎ ِﺭ‪‬ﺑ ‪‬ﻪ« ﻳﻌﲎ‬
‫ﺤ ‪‬‬
‫ﻒ ﺍﻟﺴ‪‬ﺎِﺋ ﹸﻞ‪ :‬ﹶﺍﹶﻟﺢ‪ «‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﳊﺎﻑ ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﹶﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﳊﻒ = ]ﺑﻘﺮﻩ‪ .[٢٧٣:‬ﺍﳊﺎﻑ ﺑﻪ ﻣﻌﲎ ﺍﺻﺮﺍﺭ ﻭﺍﳊﺎﺡ ﺩﺭ ﺳﺆﺍﻝ ﺍﺳﺖ »ﹶﺍﹾﻟ ‪‬‬
‫ﺩﺭ ﭼﻴﺪﻥ ﻭ ﺯﺩﻥ ﺷﺎﺭﺑﺶ ﺍﻓﺮﺍﻁ ﻭﺭﺯﻳﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻋﻼﻣﺘﺸﺎﻥ ﻭ ﻗﻴﺎﻓﻪﺷﺎﻥ ﻣﻰﺷﻨﺎﺳﻰ ﺍﺯ ﻣﺮﺩﻡ ﭼﻴﺰﻯ ﺑﻪ ﺍﺻﺮﺍﺭ ﳕﻰﺧﻮﺍﻫﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻕ ﺑﻪ ﻣﻌﲎ ﺍﺩﺭﺍﻙ ﻣﻨﺎﺳﺐ ﺍﺳﺖ‪ ،‬ﺍِﻟﹾﺤﺎﻕ ﻻﺯﻡ ﻭ‬
‫ﺤ ‪‬ﻖ ِﺑ ِﻪ ﹶﻟﺤ‪‬ﻘﹰﺎ ‪‬ﻭ ﻟﹶﺤﺎﻗ ﹰﺎ‪ :‬ﹶﺍ ‪‬ﺩ ‪‬ﺭ ﹶﻛ ‪‬ﻪ« ﹸﻟﺤ‪‬ﻮﻕ ﺑﻪ ﻣﻌﲎ ﻣﻼﺯﻣﺖ ﻭ ﻟﹶﺤﺎ ‪‬‬
‫ﺤ ﹶﻘ ‪‬ﻪ ﻭ ﹶﻟ ِ‬
‫ﻕ ﺑﻪ ﻣﻌﲎ ﺍﺩﺭﺍﻙ ﻭ ﺭﺳﻴﺪﻥ ﺍﺳﺖ »ﹶﻟ ِ‬
‫ﺤ ‪‬ﻖ ﻭ ﻟﹶﺤﺎ ‪‬‬
‫ﳊﻖ = ﹶﻟ ‪‬‬
‫ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫]ﲨﻌﻪ‪ .[٣:‬ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍﺍﺯ ﺁ‪‬ﺎ ﻛﻪ ﻫﻨﻮﺯ ﺑﻪ ﺁ‪‬ﺎ ﻻﺣﻖ ﻧﺸﺪﻩﺍﻧﺪ‪ ،‬ﺍﻭﺳﺖ ﺗﻮﺍﻧﺎ ﺣﻜﻴﻢ‪.‬‬
‫ﺤ ﹾﻘ‪‬ﺘ ‪‬ﻢ« ﻳﻌﲎ‪ :‬ﺑﻪ ﻣﻦ ﻧﺸﺎﻥ ﺩﻫﻴﺪ ﺁﻧﺎﻧﺮﺍ ﻛﻪ ﺑﻪ ﻭﺻﻒ ﺷﺮﻳﻚ‪ ،‬ﲞﺪﺍ‬
‫]ﻳﻮﺳﻒ‪ .[١٠١:‬ﺍﳊﺎﻕ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺘﻌﺪﻯ ﺍﺳﺖ ]ﺳﺒﺎﺀ‪ » .[٢٧:‬ﺷﺮ‪‬ﻛﺎﺀ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﻣﻔﻌﻮﻝ ﳏﺬﻭﻑ »ﹶﺍ ﹾﻟ ‪‬‬
‫ﭼﺴﺒﺎﻧﺪﻳﺪ ﻧﻪ ﭼﻨﲔ ﻧﻴﺴﺖ‪.‬‬
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‫ﳊﻢ = ﮔﻮﺷﺖ‪] .‬ﻓﺎﻃﺮ‪ .[١٢:‬ﻭ ﺍﺯ ﻫﺮﺩﻭ ﮔﻮﺷﺖ ﺗﺎﺯﻩ ﻣﻰﺧﻮﺭﻳﺪ‪ .‬ﲨﻊ ﺁﻥ ﳊﻮﻡ ﺍﺳﺖ ]ﺣﺞ‪ .[٣٧:‬ﻭ ﻧﻴﺰ ﳊﺎﻡ ﻭ ﳊﻤﺎﻥ ﺁﻣﺪﻩ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺍﺯﲨﻠﻪ ﮔﻮﺷـﺘﻬﺎﻯ‬
‫ﺣﺮﺍﻡ ﺩﺭ ﻗﺮﺁﻥ ﮔﻮﺷﺖ ﺧﻮﻙ ﺍﺳﺖ ]ﳓﻞ‪.[١١٥:‬‬
‫* ]ﺣﺠﺮﺍﺕ‪ .[١٢:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﺷﺪﻩ ﻛﻪ ﻏﻴﺒﺖ ﺑﻪ ﺣﻜﻢ ﺧﻮﺭﺩﻥ ﮔﻮﺷﺖ ﻣﺮﺩﻩ ﺑﺮﺍﺩﺭ ﺍﺳﺖ‪ ،‬ﺗﺸﺒﻴﻪ ﺑﻪ ﻣﺮﺩﻩ ﻇﺎﻫﺮﺍ ﺍﺯ ﺟﻬﺖ ﻏﻴﺎﺏ ﻃﺮﻑ ﻭ ﺗﺸﺒﻴﻪ ﺑﻪ ﺧﻮﺭﺩﻥ ﮔﻮﺷﺘﺶ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺣﺘﺮﺍﻡ ﻣﻐﺘﺎﺏ ﻭ ﻣﻮﺭﺩ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻮﺩﻧﺶ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ ﮔﻮﱙ ﮔﻮﺷﺖ ﺍﻭ ﺭﺍ ﺧﻮﺭﺩﻩ ﻭﻓﻘﻂ ﺍﺳﺘﺨﻮﺍﻥ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺎﻗﻰ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻣﻮﺟﺐ ﺍﺧﺒﺎﺭ‪ ،‬ﻭﺍﻗﻌﻴﺖ ﻏﻴﺒﺖ ﳘﲔ ﺍﺳﺖ ﻭ ﺩﺭﺁﺧﺮﺕ ﻧﻴﺰ ﺑﻪ ﳘﺎﻥ ﺷﻜﻞ ﳎﺴﻢ ﺧﻮﺍﻫﺪ ﺷﺪ ﺩﺭ ﻣﺴﺘﺪﺭﻙ ﻛﺘﺎﺏ ﺣﺞ ﺑﺎﺏ ﻏﻴﺒﺖ ﺍﺯ ﻗﻄﺐ ﺭﺍﻭﻧﺪﻯ ﻧﻘﻞ ﺷـﺪﻩ‪ :‬ﺭﺳـﻮﻝ‬
‫ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭ ﺷﺐ ﻣﻌﺮﺍﺝ ﻗﻮﻣﻰ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﺟﻴﻔﻪﻫﺎ ﻣﻰﺧﻮﺭﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺟﱪﺋﻴﻞ ﺍﻳﻨﻬﺎ ﻛﺪﺍﻡ ﻛﺴﺎﻧﻨﺪ؟ ﮔﻔﺖ‪ :‬ﺁﻧﺎﻧﻜﻪ ﮔﻮﺷﺘﻬﺎﻯ ﻣﺮﺩﻡ ﺭﺍ ﻣﻰ ﺧﻮﺭﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ‬
‫ﻭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ‪ ،‬ﺳﻠﻤﺎﻥ ﺭﺍ ﳏﻀﺮ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﺳﺘﺎﺩﻧﺪ ﺗﺎ ﻃﻌﺎﻣﻰ ﺑﻴﺎﻭﺭﺩ ﺣﻀﺮﺕ ﲞﺎﺯﻧﺶ ﺍﺳﺎﻣﻪ ﺣﻮﺍﻟﻪ ﻛﺮﺩ‪ ،‬ﺍﺳﺎﻣﻪ ﮔﻔﺖ‪:‬‬
‫ﭼﻴﺰﻯ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﻧﻴﺴﺖ‪ .‬ﺳﻠﻤﺎﻥ ﭘﻴﺶ ﺁﻥ ﺩﻭ ﺑﺮﮔﺸﺖ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﺳﺎﻣﻪ ﲞﻞ ﻛﺮﺩﻩ ﻭ ﺍﮔﺮ ﺳﻠﻤﺎﻥ ﺭﺍ ﺑﻪ ﭼﺎﻩ ﭘﺮ ﺁﰉ ﺑﻔﺮﺳﺘﻴﻢ ﺁﺑﺶ ﻓﺮﻭﺭﻭﺩ‪ .‬ﭼﻮﻥ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻧﺰﺩ ﺁﳓﻀﺮﺕ‬
‫ﺁﻣﺪﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﭼﺮﺍﻯ ﺳﺒﺰﻯ ﮔﻮﺷﺖ ﺭﺍ ﺩﻫﺎﻥ ﴰﺎ ﻣﻰﺑﻴﻨﻢ؟ ﮔﻔﺘﻨﺪ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺍﻣﺮﻭﺯ ﮔﻮﺷﺖ ﳔﻮﺭﺩﻩﺍﱘ! ﻓﺮﻣﻮﺩ‪ :‬ﮔﻮﺷﺖ ﺳﻠﻤﺎﻥ ﻭ ﺍﺳﺎﻣﻪ ﺭﺍ ﻣﻰﺧﻮﺭﺩﻳﺪ ﭘﺲ ﺁﻳﻪ ﻓﻮﻕ ﻧﺎﺯﻝ‬
‫ﺷﺪ‪.‬‬
‫ﻧﻈﲑ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺑﺪﻭ ﻃﺮﻳﻖ ﺍﺯ ﺩﺭ‪‬ﻣﻨﺜﻮﺭ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﳊﻦ = ]ﳏﻤ‪‬ﺪ‪.[٣٠:‬‬
‫ﳊﻦ ﺩﻭ ﺟﻮﺭ ﺍﺳﺖ ﻳﻜﻰ ﺁﻧﻜﻪ ﻇﺎﻫﺮ ﻛﻼﻡ ﺭﺍﺍﺯ ﻗﺎﻋﺪﻩ ﺁﻥ ﺑﺮﮔﺮﺩﺍﻧﻴﻢ ﻭ ﻏﻠﻂ ﺍﺩﺍ ﻛﻨﻴﻢ ﺍﻳﻦ ﻣﺬﻣﻮﻡ ﻭ ﺍﻏﻠﺐ ﻣﺮﺍﺩ ﺍﺯ ﳊﻦ ﳘﲔ ﺍﺳﺖ ﺩﻳﮕﺮﻯ ﺁﻧﻜﻪ ﺁﻧﺮﺍ ﺑﻪ ﻛﻨﺎﻳﻪ ﻭ ﺗﻌﺮﻳﺾ ﻭ‬
‫ﻓﺤﻮﻯ ﺑﮕﻮﻳﻴﻢ ﻭ ﺍﻳﻦ ﺩﺭ ﻧﺰﺩ ﺍﻛﺜﺮ ﺍﺩﺑﺎﺀ ﳑﺪﻭﺡ ﺍﺳﺖ )ﺭﺍﻏﺐ(‪ .‬ﻛﻼﻡ ﳎﻤﻊ ﻧﻴﺰ ﻗﺮﻳﺐ ﺑﻪ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﳊﻦ ﺍﻟﻘﻮﻝ ﺩﺭ ﺁﻳﻪ ﻭﺟﻪ ﺩﻭﻡ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺘﻴﻢ ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐﻫﺎ ﺭﺍ ﺑﻪ ﺗﻮ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩﱘ ﻭ ﺑﺎ ﻋﻼﻣﺘﺸﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﺷﻨﺎﺧﱴ ﻭ ﺣﺘﻤﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺁﻫﻨﮓ ﻭ ﻃﺮﺯ‬
‫ﻗﻮﻟﺸﺎﻥ ﺧﻮﺍﻫﻰ ﺷﻨﺎﺧﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ِﻟﺤ‪‬ﻴ‪‬ﺔ = ﺭﻳﺶ‪] .‬ﻃﻪ‪ .[٩٤:‬ﭘﺴﺮ ﻣﺎﺩﺭﻡ ﺭﻳﺶ ﻭ ﺳﺮ ﻣﺮﺍ ﻣﮕﲑ‪ ،‬ﺁﻥ ﻛﻼﻡ ﻫﺎﺭﻭﻥ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ ِﻟﺤ‪‬ﻴ‪‬ﺔ ﻣﻮﻯ ﺩﻭ ﻃﺮﻑ ﺻﻮﺭﺕ ﻭ ﭼﺎﻧﻪ ﺍﺳﺖ‬
‫ﻭﹶﻟﺤ‪‬ﻰ ﺍﺳﺘﺨﻮﺍﻥ ﻓﻚ ﻭ ﳏﻞ ﺭﻭﻳﻴﺪﻥ ِﻟﺤ‪‬ﻴ‪‬ﺔ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺕ ﺧ‪‬ﺼ‪‬ﻮ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﹶﻟﺪ‪ ‬ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺷ‪‬ﺪﻳﺪﺍﹸﹾﻟﺨ‪‬ﺼ‪‬ﻮﻣ‪‬ﺔ ﻭ ﹶﺍﹶﻟﺪ‪ ‬ﻛﺴﻰ ﻛﻪ ﺧﺼﻮﻣﺘﺶ‬
‫ﻟﹶﺪ‪‬ﺩ = )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﺧﺼﻮﻣﺖ ﺷﺪﻳﺪ‪» .‬ﹶﻟﺪ‪ ‬ﻳ ﹶﻠﺪ‪ ‬ﻟﹶﺪ‪‬ﺩﹰﺍ‪ِ :‬ﺍ ‪‬ﺷ‪‬ﺘﺪ‪ ‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ ﹾﻟﺎﹶ ‪‬ﻭﺩِﻭ‪‬ﺍﻟ ﻠﱠ ‪‬ﺪ ِﺩ« ﺍﻯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﭼﻪﻫﺎ ﺩﻳﺪﻡ ﺍﺯ ﺍﻣ‪‬ﺖ ﺗﻮ ﺍﺯ ﻛﺠﻰ‬
‫ﺖ ِﻣ ‪‬ﻦ ﹸﺍﻣ‪ِ‬ﺘ ‪‬‬
‫ﷲ ﻣﺎﺫﺍ ﻟﹶﻘﻴ ‪‬‬
‫ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٦٨‬ﻫﺴﺖ‪» :‬ﻳﺎ ﺭ‪‬ﺳ‪‬ﻮﻝ ﺍ ِ‬
‫ﻭ ﺧﺼﻮﻣﺖ!!‬
‫]ﺑﻘﺮﻩ‪ .[٢٠٤:‬ﺧﺪﺍ ﺭﺍ ﺑﺮ ﻣﺎﰱﺍﻟﻀﻤﲑﺵ ﮔﻮﺍﻩ ﻣﻰﮔﲑﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﺳﺨﺖﺗﺮﻳﻦ ﺩﴰﻨﺎﻥ ﺍﺳﺖ‪.‬‬
‫]ﻣﺮﱘ‪ .[٩٧:‬ﹸﻟﺪ‪ ‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﲨﻊ ﹶﺍﹶﻟﺪ‪ ‬ﺍﺳﺖ‪ :‬ﺗﺎ ﺑﺎ ﺁﻥ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺭﺍ ﺑﺸﺎﺭﺕ ﺩﻫﻰ ﻭ ﻗﻮﻣﻰ ﺭﺍ ﻛﻪ ﺩﴰﻦ ﺳﺮﺳﺨﺖﺍﻧﺪ ﺑﺘﺮﺳﺎﱏ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻟﹶﺪ‪‬ﻥ = ﻇﺮﻑ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ »ﻋِﻨ‪‬ﺪ« ﻭ ﺁﻥ ﺍﺯ »ﻋﻨﺪ« ﺍﺧﺺ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻜﺎﻥ ﻧﺰﺩﻳﻚ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﮔﻮﻳﻨﺪ»ِﻟ ‪‬ﻰ ِﻋ ‪‬ﻨ ‪‬ﺪ ﻓﹸﻼ ٍﻥ ﻣﺎﻝﹲ« ﻳﻌﲎ ﻣﺮﺍ ﺩﺭ ﺫﻣﻪ ﻓﻼﱏ ﻣﺎﱃ ﺍﺳﺖ‬
‫ﻭﱃ ﺩﺭ ﺍﻳﻨﺠﺎ»ﻟﹶﺪ‪‬ﻥ« ﺑﻜﺎﺭ ﻧﺮﻭﺩ )ﺍﺯﺍﻗﺮﺏﺍﳌﻮﺍﺭﺩ(‪.‬‬
‫]ﻫﻮﺩ‪ .[١:‬ﻛﺘﺎﰉ ﺍﺳﺖ ﻛﻪ ﺁﻳﺎﺗﺶ ﺍﺣﻜﺎﻡ ﺳﭙﺲ ﺗﻔﺼﻴﻞ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﻧﺰﺩ ﺣﻜﻴﻢ ﺧﺒﲑ ﺍﺳﺖ ‪.‬‬
‫»ﻟﹶﺪ‪‬ﻥ« ﺑﻪ ﻛﺎﻑ ﺧﻄﺎﺏ‪ ،‬ﺿﻤﲑﻏﺎﺋﺐ‪ ،‬ﻳﺎﺀ ﻣﺘﻜﻠﻢ ﻭ ﻏﲑﻩ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٨:‬ﻧﺴﺎﺀ‪] .[٤٠:‬ﻛﻬﻒ‪] .[٧٦:‬ﻛﻬﻒ‪.[٦٥:‬‬
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‫ﻟﹶﺪ‪‬ﻯ = ﻇﺮﻑ ﻣﻜﺎﻥ ﻭ ﺍﺳﻢ ﺟﺎﻣﺪ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ»ﻋِﻨ‪‬ﺪ« ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ‪ :‬ﮔﺎﻫﻰ ﺩﺭ ﺯﻣﺎﻥ ﻧﻴﺰ ﺑﻜﺎﺭ ﺭﻭﺩ ﭼﻮﻥ ﺑﻪ ﺿﻤﲑ ﺍﺿﺎﻓﻪ ﺷﻮﺩ‪] .‬ﻳﻮﺳﻒ‪ .[٢٥:‬ﻳﺎﻓﺘﻨﺪ ﺷﻮﻫﺮ ﺁﻥ ﺯﻥ ﺭﺍ ﻧﺰﺩ‬
‫ﺩﺭ‪ .‬ﻟﺪﻯ ﺑﻪ ﺍﺳﻢ ﻇﺎﻫﺮ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﻧﻴﺰ ﺑﻪ ﺿﻤﲑ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﻣﺎﻧﻨﺪ ]ﻳﻮﺳﻒ‪] .[٥٤:‬ﻛﻬﻒ‪.[٩١:‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٤٤:‬ﳕﻞ‪.[١٠:‬‬
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‫ﻟﺬﺫ = ﻟﹶﺬﺍﺫﻭ ﻟﹶﺬﺍﺫﹶﺓ ﻳﻌﲎ ﻣﻮﺭﺩ ﺍﺷﺘﻬﺎ ﻭ ﻣﻴﻞ »ﹶﻟﺬﱠ ﺍﻟﺸ‪ ‬ﻴ ‪‬ﻰ ﻟﹶﺬﺍﺫﹰﺍ‪ :‬ﺻﺎ ‪‬ﺭ ‪‬ﺷ ِﻬﻴ‪‬ﹰﺎ« ﻟﹶﺬ ﻭ ﻟﺬﻳﺬ ﻭﺻﻒ ﺁﻥ ﺍﺳﺖ‪] .‬ﺯﺧﺮﻑ‪ .[٧١:‬ﺩﺭ ‪‬ﺸﺖ ﻫﺴﺖ ﻫﺮ ﭼﻪ ﺩﳍﺎ ﺁﺭﺯﻭ ﻛﻨﺪ ﻭ ﺩﻳﺪﮔﺎﻥ‬
‫ﳏﻈﻮﻅ ﺷﻮﺩ ﻭ ﻟﺬﺕ ﺑﺮﺩ‪] .‬ﳏﻤ‪‬ﺪ‪ .[١٥:‬ﻟﹶﺬﱠﺓ ﺑﻪ ﻣﻌﲎ ﻟﺬﻳﺬ ﺍﺳﺖ ﻳﻌﲎ ‪‬ﺮﻫﺎﱙ ﺍﺯ ﲬﺮ ﻛﻪ ﻟﺬﻳﺬ ﺍﺳﺖ ﺑﺮﺍﻯ ﻧﻮﺷﻨﺪﮔﺎﻥ‪.‬ﺍﻳﻀﹰﺎ ]ﺻﺎﻓﺎﺕ‪ .[٤٦:‬ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻟﺬﻳﺬ ﺍﺳﺖ‪.‬‬
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‫ﻟﺰﺏ = ]ﺻﺎﻓﺎﺕ‪ .[١١:‬ﻻﺯﺏ ﺭﺍ ﭼﺴﺒﻨﺪﻩ ﻭ ﺛﺎﺑﺖ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻻﺯﺏ ﺛﺎﺑﺖ ﳏﻜﻢ ﺍﻟﺜﺒﻮﺕ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﺎﻳﺪ ﻻﺯﺏ ﻭ ﻻﺯﻡ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﻭ‬
‫ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﭼﺴﺒﻨﺪﻩ ﻭ ﺧﺎﻟﺺ ﻭ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺻﺤﺎﺡ ﻧﻴﺰ ﻫﺮ ﺩﻭ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﮔﻠﻰ ﭼﺴﺒﻨﺪﻩ ﺁﻓﺮﻳﺪﻩﺍﱘ ﺩﺭ ﺁﻳﺎﺗﻴﻜﻪ ﻟﻔﻆ »ﻃﲔ« ﺩﺭ ﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﺁﻣﺪﻩ ﳘﻪ ﻧﻜﺮﻩ ﻭ ﰉ ﻭﺻﻒ ﺍﻧﺪ ﺟﺰ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ‪ .[١٢:‬ﻛﻪ ﺳﻼﻟﺔ‬
‫ﻭﺻﻒ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺳﻼﻟﺔ ﻭ ﻻﺯﺏ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻟﺰﻡ = ﹶﻟﺰ‪‬ﻡ‪ ،‬ﹸﻟﺰ‪‬ﻭﻡ ﻭ ﻟِﺰﺍﻡ ﺑﻪ ﻣﻌﲎ‪ :‬ﺛﺒﻮﺕ ﻭﺩﻭﺍﻡ ﺍﺳﺖ »ﹶﻟ ِﺰ ‪‬ﻡ ﺍﻟﺸ‪ ‬ﻰ ُﺀ‪ :‬ﺛﺒﺖ ﻭ ﺩﺍﻡ« ﺍِﻟﹾﺰﺍﻡ ﺑﻪ ﻣﻌﲎ ﺍﺛﺒﺎﺕ ﻭ ﺍﺩﺍﻣﻪ ﻭ ﺍﳚﺎﺏ ﺍﺳﺖ‪] .‬ﺍﺳﺮﺍﺀ‪ .[١٣:‬ﻋﻤﻞ ﻫﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﺛﺎﺑﺖ ﻭ‬
‫ﻣﻼﺯﻡ ﻛﺮﺩﻩﺍﱘ ﺩﺭﮔﺮﺩﻧﺶ ﻳﻌﲎ ﻋﻤﻞ ﻫﺮ ﻛﺲ ﺑﺎ ﺍﻭ ﺍﺳﺖ ﻭ ﻗﺎﺑﻞ ﺍﻧﻔﻜﺎﻙ ﻧﻴﺴﺖ‪ .‬ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ »ﻃﲑ«‪.‬‬
‫]ﻓﺘﺢ‪ .[٢٦:‬ﻛﻠﻤﻪ ﺗﻘﻮﻯ ﺭﺍ ﻣﻼﺯﻡ ﺁ‪‬ﺎ ﻛﺮﺩ‪] .‬ﻃﻪ‪ .[١٢٩:‬ﺍﺳﻢ »ﻛﺎ ﹶﻥ« ﺿﻤﲑ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﻫﻼﻙ ﺩﺭ ﺁﻳﻪ ﻗﺒﻠﻰ‪ ،‬ﻟِﺰﺍﻡ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ‪ ،‬ﺍﺟﻞ ﻋﻄﻒ ﺍﺳﺖ ﺑـﺮ‬
‫»ﻛﹶﻠِﻤ‪‬ﺔ« ﻳﻌﲎ ﺍﮔﺮ ﻧﺒﻮﺩ ﻭﻋﺪﻩ ﻣﻬﻠﺖ ﻭ ﺍﺟﻠﻰ ﻣﻌﲔ ﻛﻪ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﮔﺬﺷﺘﻪ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﻫﻼﻙ ﺑﺮ ﺁ‪‬ﺎ ﻣﻼﺯﻡ ﺑﻮﺩ ﻛﻪ ﺍﺳﺮﺍﻑ ﻛﺮﺩﻩ ﺍﺯ ﺣﻖ ﻣﻨﺤﺮﻑ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫]ﻫﻮﺩ‪ .[٢٨:‬ﺍﻟﺰﺍﻡ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺍﺟﺒﺎﺭ ﻭ ﺍﳉﺎﺀ ﺍﺳﺖ ﻛﻪ ﻧﻮﻋﻰ ﺍﺳﺖ ﺍﺯ ﺍﻟﺰﺍﻡ‪ ،‬ﺿﻤﲑ »ﻫﺎ« ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ »ﺭﲪﺔ« ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﻳﻌﲎ ﺁﻳﺎﴰﺎ ﺭﺍ ﺑﻪ ﺁﻥ ﺭﲪﺖ )ﺍﳝﺎﻥ ﲞﺪﺍ ﻭ‬
‫ﺭﺳﻮﻝ( ﺍﺟﺒﺎﺭﻣﻰ ﻛﻨﻴﻢ؟ ﺣﺎﻝ ﺁﻧﻜﻪ »ﻻ ﺍِﻛﹾﺮﺍﻩ َ ﻓِﻰ ﺍﻟﹼﺪﻳ ِﻦ«‪.‬‬
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‫ﻟِﺴﺎﻥ = ﺯﺑﺎﻥ‪ .‬ﻟﻐﺖ‪ .‬ﻣﺜﻞ ]ﺑﻠﺪ‪] .[٨-٩:‬ﻗﻴﺎﻣﺔ‪ .[١٦:‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻫﺮ ﺩﻭ ﺯﺑﺎﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﺍﺑﺮﺍﻫﻴﻢ‪] .[٤:‬ﳓﻞ‪ .[١٠٣:‬ﻛﻪ ﻣﺮﺍﺩ ﻟﻐﺖ ﺍﺳﺖ ﻣﺜﻞ ﺯﺑﺎﻥ ﻋﺮﰉ‪ ،‬ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ‬
‫ﻏﲑﻩ‪.‬‬
‫ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺍﻟﺴﻨﻪ ﺍﺳﺖ ]ﻓﺘﺢ‪ .[١١:‬ﺩﺭ ﺁﻳﻪ ]ﺭﻭﻡ‪ .[٢٢:‬ﻣﺮﺍﺩ ﺍﺧﺘﻼﻑ ﻟﻐﺎﺕ ﺍﺳﺖ‪.‬‬
‫* ]ﻃﻪ‪ .[٢٧-٢٨:‬ﮔﺮﻩ ﺍﺯ ﺯﺑﺎﻥ ﻣﻦ ﺑﮕﺸﺎﻯ ﻣﻨﻄﻘﻢ ﺭﺍ ﺭﻭﺍﻥ ﻛﻦ ﺗﺎ ﺳﺨﻨﻢ ﺭﺍ ﺑﻔﻬﻤﻨﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣﻮﺳﻰ ﺩﺭ ﺯﺑﺎﻥ ﻋﻘﺪﻩ ﻭ ﮔﺮﻩ ﻧﺪﺍﺷﺖ ﻏﺮﺽ ﻗﺪﺭﺕ ﺗﻜﻠﻢ ﺍﺳﺖ )ﺭﻭﺍﱏ‬
‫ﻣﻨﻄﻖ( ﻣﺎ ﺭﺍ ﺩﺭ ﺑﺎﺭﻩ ﻋﻘﺪﻩ ﺯﺑﺎﻥ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺳﺨﲎ ﺍﺳﺖ ﻛﻪ ﺩﺭ»ﻋﻘﺪ« ﻭ »ﺑﺎﻥ ﺗﺒﲔ« ﮔﻔﺘﻪﺍﱘ‪ .‬ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﻛﻪ ﻣﻮﺳﻰ ﺩﺭ ﺑﭽﮕﻰ ﺩﺭ ﻧﺰﺩ ﻓﺮﻋﻮﻥ ﺍﺧﮕﺮ ﺭﺍ ﺑﻪ‬
‫ﺩﻫﺎﻥ ﮔﺬﺍﺷﺖ ﺯﺑﺎﻧﺶ ﺳﻮﺧﺖ ﻭ ﻣﻌﻴﻮﺏ ﺷﺪ ﺩﻟﻴﻞ ﺭﻭﺷﲎ ﺩﺭ ﺩﺳﺖ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺩﺭ ﳎﻤﻊ ﻭ ﻏﲑﻩ ﺑﻠﻔﻆ »ﻗﻴﻞ ‪ -‬ﺭﻭﻯ« ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺍﻟﺪﺭﺍﳌﻨﺜﻮﺭ ﺍﺯ ﺍﲰﺎﺀ ﻭ ﺩﺭ ﺑﺮﻫﺎﻥ ﺩﻭ ﺣﺪﻳﺚ ﺍﺯ ﺍﲰﺎﺀ ﺑﻨﺖ ﻋﻤﻴﺲ ﻭ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﲰﺎﺀ ﮔﻮﻳﺪ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺭﺍ ﺩﻳﺪﻡ ﺩﺭ ﻛﻨﺎﺭ ﺛﺒﲑ‬
‫ﻚ ﺍﹶﺧ ِﻰ‬
‫ﻚ ﺑِﻤﺎ ‪‬ﺳﹶﺌ ﹶﻠ ‪‬‬
‫ﻣﻰﻓﺮﻣﻮﺩ‪ :‬ﺭﻭﺷﻦ ﺑﺎﺩ ﺛﺒﲑ ﺭﻭﺷﻦ ﺑﺎﺩ ﺛﺒﲑ) ﺛﺒﲑ ﻛﻮﻫﻰ ﺍﺳﺖ ﺩﺭ ﻛﻨﺎﺭ ﻣﻜﻪ ﻭ ﺁﰉ ﺍﺳﺖ ﺩﺭ ﺩﻳﺎﺭ ﻣﺰﻳﻨﻪ ﻇﺎﻫﺮﺍ ﺍﻭﱃ ﻣﺮﺍﺩ ﺍﺳﺖ( ﺑﻌﺪ ﮔﻔﺖ‪ :‬ﺍﹶﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍِﻧ‪‬ﻰ ﹶﺍ ‪‬ﺳﹶﺌ ﹸﻠ ‪‬‬
‫ﻚ‬
‫ﺤ ‪‬‬
‫ﺴِﺒ ‪‬‬
‫ﺤﻞﱠ ‪‬ﻋ ﹾﻘ ِﺪ ﹰﺓ ِﻣ ‪‬ﻦ ﻟِﺴﺎﱏ ﻳ‪‬ﻔﹾ ﹶﻘﻬ‪‬ﻮﺍ ﻗﹶﻮ‪‬ﱃ ‪‬ﻭ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﱃ ﻭ‪‬ﺯﻳﺮﹰﺍ ‪‬ﻣ ‪‬ﻦ ﹶﺍﻫ‪‬ﻠﻰ ﻋ‪ ‬ﻠِﻴ ﹰﺎ ﺍﹶﺧﻰ ﹸﺍ ‪‬ﺷ ‪‬ﺪ ‪‬ﺩ ِﺑ ِﻪ ﹶﺍﺭ‪‬ﺯﻯ ‪‬ﻭ ﹶﺍ ‪‬ﺷ ِﺮ ﹾﻛ ‪‬ﻪ ﰱ ﺍﹶﻣ‪‬ﺮﻯ ﹶﻛ ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫ﺴ ‪‬ﺮ ﱃ ﺍﹶﻣ‪‬ﺮﻯ ‪‬ﻭ ﹶﺍ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺡ ﱃ ﺻ‪‬ﺪ‪‬ﺭﻯ ‪‬ﻭ ﹶﺍ ﹾﻥ ‪‬ﺗ‪‬ﻴ ِ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫‪‬ﻣﻮﺳﻰ ﹶﺍ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺖ ﺑِﻨﺎﺑ‪‬ﺼﲑﹰﺍ«‬
‫ﻛﹶﺜﲑﹰﺍ ‪‬ﻭ ‪‬ﻧ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻙ ﻛﹶﺜﲑﹰﺍ ِﺍ‪‬ﻧﻚ‪ ‬ﹸﻛ ‪‬ﻨ ‪‬‬
‫ﺩﺭ ﺍﻳﻦ ﺩﻋﺎ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ« ﺣﻞ ﻋﻘﺪﻩ ﺯﺑﺎﻧﺶ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎ ﺁﻥﻛﻪ ﮔﺮﻫﻰ ﺩﺭ ﺯﺑﺎﻥ ﻧﺪﺍﺷﺖ ﭘﺲ ﻣﻨﻈﻮﺭ ﺭﻭﺍﱏ ﻧﻄﻖ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ‬
‫]ﺷﻌﺮﺍﺀ‪ .[١٣:‬ﺁﻥ ﺭﺍ ﺭﻭﺷﻨﺘﺮ ﻣﻰﻛﻨﺪ‪.‬‬
‫* ]ﻣﺮﱘ‪] .[٥٠:‬ﺷﻌﺮﺍﺀ‪ .[٨٤:‬ﻣﺮﺍﺩ ﺍﺯ ﻟﺴﺎﻥ ﺻﺪﻕ ﺩﺭ ﺍﻳﻦ ﺩﻭﺁﻳﻪ ﭼﻴﺴﺖ؟‬
‫ﻟﺴﺎﻥ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﻳﺎﺩ ﻛﺮﺩﻥ ﺍﺳﺖ ﺍﻋﻢ ﺍﺯ ﻣﺪﺡ ﻳﺎ ﺫﻡ »ﺟﺎﺋﹶﲎ ﻟِﺴﺎ ﹸﻥ ﻓﹸﻼ ٍﻥ« ﻳﻌﲎ ﻣﺪﺡ ﻳﺎ ﺫﻡ ﺍﻭ ﺑﻪ ﻣﻦ ﺭﺳﻴﺪ ﻭ ﻧﻴﺰﮔﻮﻳﺪ‪ :‬ﻋﺮﺏ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﻟﺴﺎﻥ ﺭﺍ ﲟﻌﲎ ﻗﻮﻝ‬
‫ﺑﻜﺎﺭ ﺑﺮﻧﺪ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﻟﺴﺎﻥ ﺻﺪﻕ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻳﺎﺩﻧﻴﻚ ﻭ ﺛﻨﺎﺀ ﲨﻴﻞ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ ﻟﺴﺎﻥ ﺻﺪﻕ ﺑﻪ ﻣﻌﲎ ﺫﻛﺮ ﺣﺴﻦ ﺍﺳﺖ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺛﻨﺎﺀ ﲨﻴﻞ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﺑﻘﺎﺀ ﺷﺮﻳﻌﺖ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﺛﻨﺎﺀ ﲨﻴﻞ ﻭ ﻧﺎﻡ ﻧﻴﻚ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ ]ﺯﺧﺮﻑ‪ .[٢٨:‬ﺧﺪﺍ ﺗﻮﺣﻴﺪ ﻭ‬
‫ﺑﺮﺍﺋﺖ ﺍﺯ ﺑﺘﺎﻥ ﺭﺍ ﻛﻠﻤﻪ ﺑﺎﻗﻰ ﻛﺮﺩ ﺩﺭ ﻧﺴﻞ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪.‬‬
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‫ﻒ ﻟﹸﻄﹾﻔﹰﺎ ﻭ ﻟﹶﻄﺎ ﹶﻓ ﹰﺔ‪ :‬ﺻ‪ ‬ﻐﺮ‪‬ﻭ ‪‬ﺩﻕ‪) «‬ﻗﺎﻣﻮﺱ(‬
‫ﻒ ﻟﹸﻄﹾﻔ ﹰﺎ‪ :‬ﺭ ﹶﻓ ‪‬ﻖ ‪‬ﻭ ﺩ‪‬ﻧﺎ« ﻭ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﻧﺎﺯﻛﻰ ﻭ ﺻﺎﰱ ﺍﺳﺖ »ﹶﻟ ﹸﻄ ‪‬‬
‫ﻟﹸﻄﻒ = ﺑﻪ ﺿﻢ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺭﻓﻖ ﻭ ﻣﺪﺍﺭﺍ ﻭ ﻧﺰﺩﻳﻜﻰ ﺍﺳﺖ »ﹶﻟ ﹶﻄ ‪‬‬
‫ﷲ ﺑِﻨﺎ« ﻳﻌﲎ ﺧﺪﺍ ﲟﺎ ﺭﻓﻖ ﻭ ﺑﺎ ﻣﺎ ﻣﺪﺍﺭﺍ ﻛﺮﺩ‪.‬‬
‫ﻒﺍُ‬
‫ﻒ ﻓِﻰ ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ‪ :‬ﺍﹶﻟ ِﺮ ﹾﻓ ‪‬ﻖ ﻓﻴ ِﻪ« ﺩﺭ ﻣﺼﺒﺎﺡ ﺁﻣﺪﻩ »ﹶﻟ ﹶﻄ ‪‬‬
‫ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﱡﻠ ﹾﻄ ‪‬‬
‫]ﻛﻬﻒ‪ .[١٩:‬ﺗ‪ ‬ﻠﹶﻄﱡﻒ ﺑﻪ ﻣﻌﲎ ﺍﻋﻤﺎﻝ ﺭﻓﻖ ﻭ ﻣﺪﺍﺭﺍ ﺍﺳﺖ ﻳﻌﲎ ﺑﺒﻴﻨﺪ ﻛﺪﺍﻡ ﻃﻌﺎﻡ ‪‬ﺘﺮ ﺍﺳﺖ ﺗﺎ ﺭﺯﻗﻰ ﺍﺯ ﺁﻥ ﺑﻪ ﴰﺎ ﺑﻴﺎﻭﺭﺩ ﻭ ﺩﺭ ﺧﺮﻳﺪﻥ ﻃﻌﺎﻡ ﻭ ﺩﺭﺭﻓﱳ ﻭ ﺁﻣﺪﻥ ﺍﻋﻤﺎﻝ ﻣﺪﺍﺭﺍ ﻛﻨﺪ‬
‫)ﻭ ﺧﺸﻦ ﻧﺒﺎﺷﺪ( ﻭ ﻛﺴﻰ ﺭﺍ ﺑﻪ ﺣﺎﻝ ﴰﺎ ﻭﺍﻗﻒ ﻧﻜﻨﺪ‪.‬‬
‫ﷲ ِﻟ ﹾﻠ ‪‬ﻌ‪‬ﺒ ِﺪ ‪‬ﻭ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺒ ِﺪ‪ :‬ﺭﹶﻓ ‪‬ﻖ‬
‫ﻒﺍُ‬
‫ﻟﹶﻄﻴﻒ‪ :‬ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﻣﺪﺍﺭﺍ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﺎﻻﻡ ﻭ ﺑﺎﺀ ﻣﺘﻌﺪﻯ ﻣﻰﺷﻮﺩ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ »ﹶﻟ ﹶﻄ ‪‬‬
‫ِﺑ ِﻪ‪.«...‬‬
‫* ]ﺍﻧﻌﺎﻡ‪ .[١٠٣:‬ﭼﺸﻤﻬﺎ ﺧﺪﺍ ﺭﺍ ﺩﺭﻙ ﻧﻜﻨﺪ‪ ،‬ﺧﺪﺍ ﭼﺸﻤﻬﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ‪ ،‬ﺧﺪﺍ ﻣﺪﺍﺭﺍﮔﺮ ﻭ ﺩﺍﻧﺎ ﺍﺳﺖ‪ .‬ﻣﻰﺩﺍﻧﺪ ﻭ ﻣﺪﺍﺭﺍ ﻣﻰﻛﻨﺪ‪.‬‬
‫* ]ﺷﻮﺭﻯ‪] .[١٩:‬ﻳﻮﺳﻒ‪ .[١٠٠:‬ﻟﻄﻴﻒ ﺩﺭ ﻫﺮﺩﻭﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﺪﺍﺭﺍ ﻛﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٠٠‬ﻳﻮﺳﻒ ﺩﺭ ﻣﻌﲎ ﺁﻥ ﺳﻪ ﻗﻮﻝ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻣﺪﺍﺭﺍﮔﺮ‪ .‬ﺁﻥﻛﻪ ﺣﺎﺟﺖ ﺗﻮ ﺭﺍ ﺑﺎ ﻣﺪﺍﺭﺍ ﺑﺮﺁﻭﺭﺩ‪ .‬ﺁﻧﻜﻪ ﺑﺪﻗﺎﺋﻖ ﺍﻣﻮﺭ ﻋﺎﱂ ﺍﺳﺖ‪.‬‬
‫ﻗﻮﻝ ﺳﻮﻡ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻟﻄﻴﻒ ﺭﺍ ﻧﺎﻓﺬ ﻭ ﺩﻗﻴﻖ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺁﻧﭽﻪ ﻣﺎ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﱘ ﻣﻘﺒﻮﻝﺗﺮ ﺍﺳﺖ ﻭ ﺁﻳﺎﺕ ﺑﺎ ﺁﻥ ﻛﺎﻣﻼ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ‪.‬‬
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‫ﺺ« ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ‪] :‬ﻣﻌﺎﺭﺝ‪ .[١٥:‬ﺣﻘﺎ ﻛﻪ ﺁﺗﺶ ﺟﻬﻨﻢ ﺷﻌﻠﻪ ﺧﺎﻟﺺ ﻭ ﰉ ﺩﻭﺩ ﺍﺳﺖ‪.‬‬
‫ﺐ ﺍﻟﹾﺨﺎِﻟ ‪‬‬
‫ﻟﹶﻈﻰ = ﺷﻌﻠﻪ ﺧﺎﻟﺺ ﻭ ﺯﺑﺎﻧﻪ ﺁﺗﺶ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺍﹶﻟﻠﱠﻈ ِﻰ‪ :‬ﺍﹶﻟ ﻠﱠ ‪‬ﻬ ‪‬‬
‫]ﻟﻴﻞ‪ .[١٤:‬ﺗ‪ ‬ﻠﹶﻈﹶﻰ ﻣﺸﺘﻌﻞ ﺷﺪﻥ ﺍﺳﺖ ﴰﺎ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﻣﺸﺘﻌﻞ ﻣﻰﺗﺮﺳﺎﻧﻴﻢ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺩﻭﺑﺎﺭﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺐ ﻟﹶﻌ‪‬ﺒﹰﺎ« ﻳﻌﲎ ﺁﺏ ﺩﻫﺎﻧﺶ ﺟﺎﺭﻯ ﺷﺪ ﺑﻪ ﻧﻈﺮ ﻃﱪﺳﻰ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺐ ‪‬ﻳ ﹾﻠ ‪‬ﻌ ‪‬‬
‫ﻟﻌﺐ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ ﻭ ﻛﺘﻒ( ﺑﺎﺯﻯ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﻟﹸﻌﺎﺏ ﺑﻪ ﻣﻌﲎ ﺁﺏ ﺩﻫﺎﻥ ﺍﺳﺖ »ﹶﻟ ‪‬ﻌ ‪‬‬
‫ﻻﻋﺐ ﺑﺮ ﻏﲑﺟﻬﺖ ﺣﻖ ﻣﻰﺭﻭﺩ ﻣﺜﻞ ﺁﺏ ﺩﻫﺎﻥ ﺑﭽﻪ ﻭ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﺁﻥ ﻓﻌﻠﻰ ﺍﺳﺖ ﻛﻪ ﻣﻘﺼﺪ ﺻﺤﻴﺤﻰ ﺩﺭ ﺁﻥ ﻗﺼﺪ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺐ« ﺧﻄﺒﻪ‬
‫ﺠﺪ‪ ‬ﻟﹶﺎﺍﻟﱠﻠ ِﻌ ‪‬‬
‫ﷲ ﺍﹾﻟ ِ‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻣﻌﲎ ﺟﺎﻣﻊ ﺁﻥ ﺑﺎﺯﻯ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺿﺪﺟﺪ‪ ‬ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺑﺎﺟﺪ‪ ‬ﻣﻘﺎﺑﻞ ﺁﻣﺪﻩ ﺍﺳﺖ‪ » .‬ﹶﻓِﺎﻧ‪ ‬ﻪ ﻭ‪‬ﺍ ِ‬
‫‪.١٣٠:‬‬
‫ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﺑﺎﺯﻯ ﺻﺤﻴﺢ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ .[١٢:‬ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳﻒ ﺑﻪ ﭘﺪﺭﺷﺎﻥ ﮔﻔﺘﻨﺪ‪ .‬ﻳﻮﺳﻒ ﺭﺍ ﻓﺮﺩﺍ ﺑﺎ ﻣﺎ ﺑﻔﺮﺳﺖ ﺗﺎ ﻗﺪﻡ ﺑﺰﻧﺪﻭ ﺑﺎﺯﻯ ﻛﻨﺪ‪.‬‬
‫ﻭﮔﺎﻫﻰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻛﺎﺭﻫﺎﻯ ﺧﻼﻑ ﺷﺮﻉ ﻭ ﻣﻌﺎﺻﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﺎﺯﻯ ﻭ ﻋﺒﺚ ﺗﺸﺒﻴﻪ ﺷﺪﻩﺍﻧﺪ ﻣﺜﻞ‪] :‬ﺯﺧﺮﻑ‪ .[٨٣:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻛﺎﺭﻫﺎﻯ ﻋﺎﺩﻯ ﻭ ﺧﻼﻑ ﺁ‪‬ﺎ ﭼﻮﻥ ﺧﺎﺭﺝ ﺍﺯ‬
‫ﻣﻘﺼﺪ ﺻﺤﻴﺢ ﺧﺪﺍﱙ ﺍﺳﺖ ﻭ ﺭﻭﺩ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﺑﺎﺯﻯ ﻗﻠﻤﺪﺍﺩ ﺷﺪﻩﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[٥١:‬ﻟﻌﺐ ﴰﺮﺩﻥ ﺩﻳﻦ ﺳﺒﻚ ﴰﺮﺩﻥ ﻭ ﺟﺪﻯ ﻧﮕﺮﻓﱳ ﺁﻥ ﺍﺳﺖ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪.[٥٨:‬‬
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‫* ]ﺍﻧﻌﺎﻡ‪ .[٣٢:‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﻋﻨﻜﺒﻮﺕ‪ .[٦٤:‬ﻭ ﺁﻳﻪ ]ﳏﻤ‪‬ﺪ‪.[٣٦:‬‬
‫ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺍﻭﻝ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﺧﺮﺕ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺷﻜﻰ ﻧﻴﺴﺖ ﻛﻪ ﺯﻧﺪﮔﻰ ﺁﻥ ﺑﺎﺯﻯ ﻭ ﻣﺸﻐﻮﻟﻴﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﺷﺎﻣﻞ ﻋﻤﻮﻡ ﺍﻧﺴﺎ‪‬ﺎﺳﺖ ﺍﻋـﻢ ﺍﺯ ﻧﻴﻜﻮﻛـﺎﺭﺍﻥ ﻭ‬
‫ﺑﺪﻛﺎﺭﺍﻥ‪ ،‬ﺍﻟﻨﻬﺎﻳﻪ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺍﺯﺍﻳﻦ ﺑﺎﺯﻯ ﻭ ﻣﺸﻐﻮﻟﻴﺖ ﻧﺘﺎﻳﺞ ﺧﻮﺏ ﺑﺪﺳﺖ ﻣﻰﺁﻭﺭﻧﺪ ﺁﻧﻜﻪ ﳕﺎﺯ ﻣﻰﺧﻮﺍﻧﺪﻭ ﺩﺭﺧﺪﻣﺖ ﺑﻪ ﺧﻠﻖ ﻗﺪﻡ ﺑﺮﻣﻰ ﺩﺍﺭﺩ ﻭ ﺁﻧﻜﻪ ﺑﻪ ﻛﺴﻰ ﻇﻠﻢ ﻣﻰﻛﻨﺪ ﻫﺮ‬
‫ﺩﻭ ﺑﺎﺯﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﻫﺮ ﺩﻭ ﺧﻮﻳﺶ ﺭﺍ ﺳﺮﮔﺮﻡ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺗﻔﺎﻭﺕ ﺍﺯ ﺯﻣﲔ ﺗﺎ ﺁﲰﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﲨﻠﻪ »ﺍِﻧ‪‬ﻤ‪‬ﺎ ﺍ ﹾﻟﺤ‪‬ﻴﺎ ﹸﺓ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ ﹶﻟ ِﻌﺐ‪ ‬ﻭ ﹶﻟ ‪‬ﻬﻮ‪ «‬ﳕﻰﺷﻮﺩ ﮔﻔﺖ ﻓﻘﻂ ﺑﻴﺎﻥ ﺯﻧﺪﮔﻰ ﺑﺪﻛﺎﺭﺍﻥ ﺍﺳﺖ ﺑﻠﻜﻪ ﺁﻥ ﻳﻚ ﲡﺴﻴﻢ ﻭﺍﻗﻌﻰ ﻭ ﻋﻤﻮﻣﻰ ﺍﺯ ﺍﻳﻦ ﺯﻧﺪﮔﻰﺍﺳﺖ‪.‬‬
‫ﻫﺮ ﺩﻭ ﺁﻳﻪ ﮔﺮﭼﻪ ﻭﺯﻧﻪ ﺩﻧﻴﺎ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﺧﺮﺕ ﺳﺒﻚ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺗﻨﻘﻴﺺ ﺩﻧﻴﺎ ﺁﻧﻄﻮﺭ ﻛﻪ ﺗﺎﺭﻛﺎﻥ ﺁﻥ ﻣﻰﮔﻮﻳﻨﺪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ‬
‫ﺍﻳﻦ ﺑﺎﺯﻯ ﻭ ﺑﺎﺯﺍﺭ ﺧﻮﺏ ‪‬ﺮﻩ ﺑﺮﻳﺪ ﻭ ﺁﺧﺮﺕ ﺭﺍ ﻛﻪ ﺍﺯ ﻧﺘﺎﻳﺞ ﺍﻳﻦ ﺑﺎﺯﻯ ﺍﺳﺖ ﺩﺭ ﻧﻈﺮ ﺁﻭﺭﻳﺪ ﻭ ﻳﺎ ﺗﻌﺒﲑ ﺑﻪ ﳍﻮ ﻭﻟﻌﺐ ﺩﺭ ﺍﺛﺮ ﻓﺎﱏ ﻭﺯﻭﺩﮔﺬﺭ ﺑﻮﺩﻥ ﺁﻧﺴﺖ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﺣﺪﻳﺪ‪ .[٢٠:‬ﺍﺯ ﺷﻴﺦ ‪‬ﺎﱙ ﺭﲪﻪ ﺍﷲ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻨﻈﻮﺭ ﻧﻘﻞ ﻣﺮﺍﺣﻞ ﺯﻧﺪﮔﻰ ﻭ ﲡﺴﻴﻢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺑﭽﮕﻰ ﺑﺎ ﺑﺎﺯﻯ‪ ،‬ﺳﭙﺲ ﻣﺸﻐﻮﻟﻴﺖ‪ ،‬ﺁﻧﮕﺎﻩ ﺯﻳﻨﺖ ﻭ‬
‫ﺗﻔﺎﺧﺮ ﻭ ﻏﲑﻩ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ‪.‬‬
‫* ]ﺍﻧﺒﻴﺎﺀ‪] .[١٦:‬ﺩﺧﺎﻥ‪ .[٣٨:‬ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﲰﺎ‪‬ﺎﻭ ﺯﻣﲔ ﻭ ﻏﲑﻩ ﺭﺍ ﰉ ﻣﻘﺼﺪ ﻧﻴﺎﻓﺮﻳﺪﻩﺍﱘ ﺑﻠﻜﻪ ﺭﻭﻯ ﻏﺮﺽ ﺻﺤﻴﺤﻰ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩﺍﻧﺪ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ‬
‫ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻏﺮﺽ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﺧﺮﺕ ﻭ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﺍ ﺳﺖ ﻭ ﺍﮔﺮ ﺁﺧﺮﺕ ﺩﺭ ﭘﻰ ﺩﻧﻴﺎ ﻧﺒﻮﺩ ﺧﻠﻘﺖ ﻣﻘﺼﺪ ﺻﺤﻴﺤﻰ ﻧﺪﺍﺷﺖ‪.‬‬
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‫ﻟﻌﻞﹼ = ﺍﺯ ﺣﺮﻭﻑ ﺷﺒﻴﻪ ﺑﻪ ﻓﻌﻞ ﻭ ﻣﺸﻬﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﺳﻢ ﻧﺼﺐ ﻭ ﲞﱪﺵ ﺭﻓﻊ ﻣﻰﺩﻫﺪ ﻣﺜﻞ ]ﺷﻮﺭﻯ‪ .[١٧:‬ﻓﺮﺍﺀ ﻭ ﺗﺎﺑﻌﺎﻧﺶ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺁﻥ ﺑﻪ ﺍﺳﻢ ﻭ ﺧﱪ ﻧـﺼﺐ‬
‫ﻣﻰﺩﻫﺪ‪ .‬ﺳﲑﺍﰱ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺩﺭ ﻧﺰﺩ ﺑﲎ ﻋﻘﻴﻞ ﺣﺮﻑ ﺟﺮ ﺯﺍﻳﺪ ﺁﻳﺪ‪.‬‬
‫ﺑﺮﺍﻯ ﺁﻥ ﺳﻪ ﻣﻌﲎ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺍﻭﻝ ﺗﺮﺟ‪‬ﻰ ﻭ ﺍﻣﻴﺪ‪ .‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺗﻮﻗﻊ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺷﺎﻣﻞ ﺍﻣﻴﺪ ﺑﻪ ﺭﺳﻴﺪﻥ ﳏﺒﻮﺏ ﻭ ﺗﺮﺱ ﺍﺯ ﻭﻗﻮﻉ ﻣﻜﺮﻭﻩ ﺍﺳﺖ‪ .‬ﺩﻭﻡ‪ :‬ﺗﻌﻠﻴﻞ ﻛﻪ ﲨﻌﻰ ﺍﺯﲨﻠﻪ‬
‫ﺍﺧﻔﺶ ﻭ ﻛﺴﺎﺋﻰ ﺁﻥ ﺭﺍ ﺣﺘﻤﻰ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺳﻮﻡ ﺍﺳﺘﻔﻬﺎﻡ ﻛﻪ ﳓﺎﺓ ﻛﻮﻓﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﻟﻌﻞﹼ ﺍﮔﺮ ﺩﺭ ﻛﻼﻡ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻊ ﺷﻮﺩ ﻣﻌﻨﺎﻳﺶ ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﺎﺧﱪ ﻧﻴﺴﺖ ﻣﻰﺗﻮﺍﻧﺪ ﻫﺮ ﺟﺎ ﻟﻌﻞ ﺑﻜﺎﺭ ﺑﺮﺩ ﻭﱃ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﻛﻼﻡ ﺧﺪﺍ ﻛﻪ ﺩﺍﻧﺎﻯ ﻏﻴﺐ ﻭ‬
‫ﺁﺷﻜﺎﺭ ﺍﺳﺖ ﭼﻪ ﻣﻌﲎ ﺩﺍﺭﺩ؟‬
‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ]ﺷﻌﺮﺍﺀ‪.[٣:‬ﺑﺎ ﺁﻧﻜﻪ ﻣﻰﺩﺍﻧﺴﺖ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺧﻮﺩﺵ ﺭﺍ ﺑﺮﺍﻯ ﻋﺪﻡ ﺍﳝﺎﻥ ﻣﺮﺩﻡ ﺧﻮﺍﻫﺪ ﻛﺸﺖ ﻳﺎ ﻧﻪ؟‬
‫ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﻦ ﺳﻮﺍﻝ ﭼﻨﺪ ﻗﻮﻝ ﻭ ﻭﺟﻪ ﻫﺴﺖ ﺍﻭﻝ ‪:‬ﻟﻌﻞ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻞ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٥٢:‬ﻳﻌﲎ ﺑﺪﺍﻥ ﻋﻠﺖ ﻋﻔﻮ ﻛﺮﺩﱘ ﻛﻪ ﺷﻜﺮ ﻛﻨﻴﺪ ﺍﺑﻮﺍﻟﺒﻘﺎﺀ ﺩﺭ ﻛﻠﻴﺎﺕ‬
‫ﻚ ﺑﺎ ِﺧﻊ‪ «‬ﻛﻪ ﮔﺬﺷﺖ‬
‫ﮔﻔﺘﻪ‪ :‬ﻫﺮ ﻟﻌﻞ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﲎ ﺗﻌﻠﻴﻞ ﺍﺳﺖ ﻣﮕﺮ ]ﺷﻌﺮﺍﺀ‪ .[١٢٩:‬ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺗﺸﺒﻴﻪ ﺍﺳﺖ )ﺍﻗﺮﺏ(ﻭﱃ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻛﻠﻴﺖ ﻣﺸﻜﻞ ﺍﺳﺖ ﻣﺜﻼ ﺩﺭ ﺁﻳﻪ »ﹶﻟ ‪‬ﻌﻠﱠ ‪‬‬
‫ﺗﻌﻠﻴﻞ ﻣﻌﲎ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻣﻔﺴﺮﻳﻦ ﹶﻟ ‪‬ﻌﻞﱠ ﺍﺯ ﺧﺪﺍ ﺩﺭ ﺟﺎﻯ ﻭﺍﺟﺐ ﺍﻟﻌﻤﻞ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺿﻊ ﺁﻥ ﺭﺍ ﺑﻪ » ﹶﻛ ‪‬ﻰ« ﺗﻔﺴﲑ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﻭﻡ ﻟﻌﻞ ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺍﻣﻴﺪ ﻭ ﺗﻮﻗﻊ ﮔﻮﻳﻨﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻣﺆﻣﻨﻮﻥ‪ .[١٠٠:‬ﻭ ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺍﻃﻤﺎﻉ ﻭ ﺍﻣﻴﺪﻭﺍﺭ ﻛﺮﺩﻥ ﳐﺎﻃﺐ ﻣﺜﻞ ]ﻃﻪ‪ .[٤٤:‬ﻳﻌﲎ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻴﺪ ﻛﻪ ﻣﺘﺬﻛﺮ ﺷﻮﺩ‬
‫ﻳﺎ ﺑﺘﺮﺳﺪ ﻭ ﻫﺮﮔﺎﻩ ﺩﺭ ﻛﻼﻡ ﺧﺪﺍ ﻭﺍﻗﻊ ﺷﻮﺩ ﺑﺮﺍﻯ ﺍﳚﺎﺩ ﺍﻣﻴﺪ ﺩﺭ ﳐﺎﻃﺐ ﺍﺳﺖ‪.‬‬
‫ﺳﻮﻡ‪ :‬ﺍﻣﻴﺪ ﻣﻘﺎﻣﻰ ﻧﻪ ﻣﺘﻜﻠﻤﻰ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ .[٣:‬ﺍﻣﻴﺪ ﻭ ﺗﺮﺟﻰ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎ ﺧﺪﺍ ﻗﺎﺋﻢ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺎ ﻣﻘﺎﻡ ﻗﺎﺋﻢ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﻛﺴﻰ ﺩﺭﺍﻳﻦ ﻣﻘﺎﻡ ﺑﺎﺷﺪ ﻭ ﻧﺎﺭﺍﺣﱴ ﺗﻮ ﺭﺍ ﺍﺯ‬
‫ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﻧﺪ ﺑﺒﻴﻨﺪ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪ :‬ﺷﺎﻳﺪ ﺍﻳﻦ ﺷﺨﺺ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺧﻮﺩﺵ ﺭﺍ ﻫﻼﻙ ﻛﻨﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻗﻮﻝ ﺳﻮﻡ ﺍﺯ ﳘﻪ ‪‬ﺘﺮ ﻭ ﺩﻗﻴﻘﺘﺮ ﺍﺳﺖ ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ‪.‬‬
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‫ﺨ ‪‬ﻴ ِﺮ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﻟﻌﻦ ﺑﻪ ﻣﻌﲎ ﻃﺮﺩ ﻭ ﺩﻭﺭ ﻛﺮﺩﻥ ﺍﺯ ﺭﻭﻯ ﻏﻀﺐ ﺍﺳﺖ‪ .‬ﺁﻥ ﺍﺯ ﺧﺪﺍ ﺩﺭ ﺁﺧﺮﺕ ﻋﺬﺍﺏ ﻭ‬
‫ﻟﻌﻦ = ﺭﺍﻧﺪﻥ ﻭ ﺩﻭﺭ ﻛﺮﺩﻥ‪» .‬ﹶﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻪ ﻟﹶﻌ‪‬ﻨﹰﺎ‪ :‬ﹶﻃ ‪‬ﺮ ‪‬ﺩ ‪‬ﻩ ‪‬ﻭ ﹶﺍ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋ ِﻦ ﺍ ﹾﻟ ‪‬‬
‫ﺩﺭ ﺩﻧﻴﺎ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻗﺒﻮﻝ ﺭﲪﺖ ﻭ ﺗﻮﻓﻴﻖ ﺧﺪﺍﺳﺖ ﻭ ﺍﺯ ﺍﻧﺴﺎﻥ ﻧﻔﺮﻳﻦ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻏﲑ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٨٨:‬ﺑﻠﻜﻪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﻛﻔﺮﺷﺎﻥ ﺍﺯ ﺭﲪﺖ ﺧﻮﻳﺶ ﺩﻭﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ‪.[٦٤:‬‬
‫]ﺑﻘﺮﻩ‪ .[١٥٩:‬ﻳﻌﲎ ﻻﻋﻨﻮﻥ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﻫﻨﺪ ﻛﻪ ﻛﺘﻤﺎﻥ ﻛﻨﻨﺪﮔﺎﻥ ﺁﻳﺎﺕ ﺭﺍ ﺍﺯ ﺭﲪﺖ ﺧﻮﻳﺶ ﺩﻭﺭ ﻛﻨﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٦١:‬ﻟﻌﻨﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻣﻌﲎ ﻋﺬﺍﺏ ﺍﺳﺖ‪.‬‬
‫ﺍﺻﻨﺎﻑ ﺯﻳﺮ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﻮﺭﺩ ﻟﻌﻨﺖ ﺍﻧﺪ‪:‬‬
‫‪ -١‬ﻛﻔﺎﺭ ﺑﻪ ﻃﻮﺭ ﻣﻄﻠﻖ‪] .‬ﺍﺣﺰﺍﺏ‪.[٦٤:‬‬
‫‪ -٢‬ﻣﻨﺎﻓﻘﺎﻥ‪] .‬ﺍﺣﺰﺍﺏ‪ .[٦٠-٦١:‬ﺍﻳﻀﹰﺎ ]ﻓﺘﺢ‪.[٦:‬‬
‫‪ -٣‬ﺍﺑﻠﻴﺲ‪] .‬ﺹ‪] .[٧٨:‬ﻧﺴﺎﺀ‪.[١١٨:‬‬
‫‪ -٤‬ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ ﺍﺫﻳﺖ ﻣﻰﻛﻨﻨﺪ‪] :‬ﺍﺣﺰﺍﺏ‪.[٥٧:‬‬
‫‪ -٥‬ﺍﻫﻞ ﻓﺴﺎﺩ ﻭ ﻗﺎﻃﻌﺎﻥ ﺭﺣﻢ‪] :‬ﳏﻤ‪‬ﺪ‪ .[٢٢-٢٣:‬ﺑﺎ ﻣﻼﺣﻈﻪ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﺗ ‪‬ﻮﻟﱠ ‪‬ﻴ‪‬ﺘ ‪‬ﻢ« ﺍﻋﺮﺍﺽ ﺍﺯ ﺣﻖ ﻭ ﺟﻬﺎﺩ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﻣﻌﲎ ﺣﻜﻮﻣﺖ‪.‬‬
‫‪ -٦‬ﺁﻧﺎﻧﻜﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﻭ ﺭﺍﻫﻬﺎﻯ ﻫﺪﺍﻳﺖ ﺭﺍ ﻛﺘﻤﺎﻥ ﻛﺮﺩﻩ ﻭ ﳐﻔﻰ ﻣﻰﺩﺍﺭﻧﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪.[١٥٩:‬ﺍﻳﻨﺎﻥ ﺩﺭ ﻛﺘﻤﺎﻥ ﺣﻖ ﻫﻢ ﺑﻪ ﺧﺪﺍ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﳘﻪ ﺑﻪ ﻣﺮﺩﻡ‪ .‬ﻟﺬﺍ ﺧﺪﺍ ﺑﻪ ﺁ‪‬ﺎ ﻟﻌﻨﺖ ﻛﺮﺩﻩ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﺧﺪﺍ ﺑﻪ ﺁ‪‬ﺎ ﻟﻌﻨﺖ ﻣﻰﺧﻮﺍﻫﻨﺪ‪.‬‬
‫‪ -٧‬ﺳﺘﻤﻜﺎﺭﺍﻥ‪] :‬ﻫﻮﺩ‪] .[١٨:‬ﺍﻋﺮﺍﻑ‪ .[٤٤:‬ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﺳﺘﻤﻜﺎﺭﺍﻥ ﻛﻔﺎﺭ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺻﺪﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﻏﺎﻓﺮ‪.[٥٢:‬‬
‫‪ -٨‬ﺷﺠﺮﻩ ﻣﻠﻌﻨﻮﻧﻪ‪] .‬ﺍﺳﺮﺍﺀ‪ .[٦٠:‬ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺑﻨﺎﺑﺮ ﲢﻘﻴﻘﻰ ﻛﻪ ﺩﺭ »ﺭﺃﻯ« ﮔﺬﺷﺖ ﺑﲎ ﺍﻣﻴﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٩‬ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﺯﻧﺎﻥ ﭘﺎﻛﺪﺍﻣﻦ ﻧﺴﺒﺖ ﺯﻧﺎ ﺑﺪﻫﻨﺪ‪] .‬ﻧﻮﺭ‪.[٢٣:‬‬
‫ﻟﻌﺎﻥ‬
‫ﻟﻌﺎﻥ ﻭ ﻣﻼﻋﻨﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻯ ﺑﻪ ﺯﻧﺶ ﻧﺴﺒﺖ ﺯﻧﺎ ﺑﺪﻫﺪ ﻭ ﺷﺎﻫﺪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺩﻓﻌﻪ ﺑﮕﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺭﺍ ﺷﺎﻫﺪ ﻣﻰﮔﲑﻡ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻧﺴﺒﺖ ﺭﺍﺳﺘﮕﻮ ﻫﺴﺘﻢ‪ ،‬ﺩﺭ ﺩﻓﻌﻪ‬
‫ﭘﻨﺠﻢ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﺩﺭﻭﻏﮕﻮ ﺑﺎﺷﺪ ﻟﻌﻨﺖ ﺧﺪﺍ ﺑﺮ ﺍﻭﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺯﻥ ﭼﻬﺎﺭ ﻣﺮﺗﺒﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺭﺍ ﺷﺎﻫﺪ ﻣﻰﮔﲑﻡ ﻛﻪ ﺍﻭ ﺩﺭﻭﻍ ﻣﻰﮔﻮﻳﺪ‪ ،‬ﻣﺮﺗﺒﻪ ﭘﻨﺠﻢ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻏﻀﺐ‬
‫ﺧﺪﺍ ﺑﺮ ﺍﻭ ﺍﮔﺮ ﻣﺮﺩ ﺭﺍﺳﺖ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺣﺮﺍﻡ ﺍﺑﺪﻯ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺁﻳﺎﺕ ‪ ٦‬ﺗﺎ ‪ ٩‬ﺳﻮﺭﻩ ﻧﻮﺭ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻟﻌﺎﻥ ﻣﻴﺎﻥ ﻋﻮﳝﺮ ﺑﻦ ﺳﺎﻋﺪﻩ ﻭ‬
‫ﺯﻧﺶ ﻛﻪ ﺑﻪ ﻭﻯ ﻧﺴﺒﺖ ﺯﻧﺎ ﺩﺍﺩﻩ ﺑﻮﺩ ﺑﻪ ﻭﺳﻴﻠﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺑﺮﺍﻯ ﺍﻭﻟﲔ ﺑﺎﺭ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻘﻞ ﳎﻤﻊ‪ :‬ﺁﻥ‬
‫ﻣﻴﺎﻥ ﻫﻼﻝ ﺑﻦ ﺍﻣﻴﻪ ﻭ ﺯﻧﺶ ﻭﺍﻗﻊ ﺷﺪ‪ .‬ﺍﻳﻀﹰﺎ ﺩﺭ ﻧﻔﻰ ﻭﻟﺪ ﻟﻌﺎﻥ ﺟﺎﺭﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺑﮕﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺑﭽﻪ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ ﻭ ﺯﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺯﻧﺎ ﺯﺍﺋﻴﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻟﻐﻮ = ﻛﻼﻡ ﰉﻓﺎﺋﺪﻩ‪» .‬ﻟﹶﻐﻰ ﻳ‪‬ﻠﹾﻐ‪‬ﻮ« ﻳﻌﲎ ﻛﻼﻡ ﰉﻓﺎﺋﺪﻩ ﺁﻭﺭﺩ‪ .‬ﻻﻏِﻴ‪‬ﺔ ﻛﻼﻡ ﻗﺒﻴﺢ ﺍﺳﺖ ﻟﻐﺖ ﺭﺍ ﺍﺯ ﺁﻥ ﻟﻐﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻧﺰﺩ ﻏﲑ ﺍﻫﻠﺶ ﻓﺎﺋﺪﻩﺍﻯ ﻧﺪﺍﺭﺩ‪ ،‬ﻟﻐﻮﺍﻟﻄﺎﺋﺮ ﺻـﺪﺍﻯ‬
‫ﭘﺮﻧﺪﮔﺎﻥ ﺭﺍ ﮔﻮﻳﻨﺪ )ﳎﻤﻊ(‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﻟﹶﻐ‪‬ﻮ‪ :‬ﺷﻰﺀ ﰉﺍﻋﺘﻨﺎﺀ ﺍﺳﺖ ﻛﻼﻡ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁﻥ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﻛﻼﻡ ﻟﻐﻮ ﺁﻧﺴﺖ ﻛﻪ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﺪﻡ ﺗﻔﻜﺮ ﺑﺎﺷﺪ ﻭ ﺟﺎﺭﻯ ﳎﺮﺍﻯ »ﻟﹶﻐﺎ«‬
‫ﺍﺳﺖ ﻭ ﺁﻥ ﺻﺪﺍﻯ ﮔﻨﺠﺸﻚ ﻭ ﻏﲑﻩ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫]ﻣﺎﺋﺪﻩ‪ .[٨٩:‬ﺳﻮﮔﻨﺪ ﻟﻐﻮ ﺁﻧﺴﺖ ﻛﻪ ﻻﻋﻦ ﺑﺎﺷﺪ ﻣﺜﻞ ﻭﺍﻟﻠﱠﻪ ﻭ ﺑﺎﻟﻠﱠﻪ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻋﺎﺩﺕ ﺩﺭ ﺳﺨﻦ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﺗﻌﻘﻴﺪ ﺳﻮﮔﻨﺪ ﺁﻧﺴﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﺎ ﻗﺼﺪ ﳏﻜﻢ ﻛﻨﻴﻢ ﻭ ﺭﻭﻯ ﻗﺼﺪ‬
‫ﻭ ﻓﻜﺮ ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﻛﻨﻴﻢ ﻳﻌﲎ ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺑﻪ ﺳﻮﮔﻨﺪﻫﺎﻯ ﰉ ﻗﺼﺪﺗﺎﻥ ﻣﺆﺍﺧﺬﻩ ﳕﻰﻛﻨﺪ ﻭﱃ ﺑﻪ ﺳﻮﮔﻨﺪﻫﺎﺋﻰ ﻛﻪ ﺑﺎ ﻗﺼﺪ ﳏﻜﻢ ﻛﺮﺩﻩﺍﻳﺪ ﻣﺆﺍﺧﺬﻩ ﻣﻰﻛﻨﺪ‪.‬‬
‫]ﻓﺼ‪‬ﻠﺖ‪» .[٢٦:‬ﺍﹶﻟﹾﻐ‪‬ﻮ‪‬ﺍﻓﻴ ِﻪ« ﻳﻌﲎ ﺩﺭ ﺁﻥ ﺑﺎﻃﻞ ﺩﺍﺧﻞ ﻛﻨﻴﺪ‪ .‬ﻛﻔﹼﺎﺭ ﮔﻔﺘﻨﺪ‪ :‬ﺑﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ﮔﻮﺵ ﻧﺪﻫﻴﺪ ﻭ ﺩﺭﺁﻥ ﺑﺎﻃﻞ ﻭﺍﺭﺩ ﻛﻨﻴﺪ ﺷﺎﻳﺪ ﭘﲑﻭﺯ ﮔﺮﺩﻳﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻨﻈﻮﺭ ﻣﻌﺎﺭﺿﻪ ﺑﻪ‬
‫ﻟﻐﻮ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺍﻳﺴﺘﺎﺩﮔﻰ ﻛﻨﻴﺪ ﻭ ﺩﺭ ﻣﻮﻗﻊ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﺩﺍﺩ ﻭ ﺑﻴﺪﺍﺩ ﻛﻨﻴﺪ ﺗﺎ ﻣﻔﻬﻮﻡ ﻧﮕﺮﺩﺩ ﻭ ﺍﺯ ﺗﺄﺛﲑ ﺳﺎﻗﻂ ﺷﻮﺩ‪.‬‬
 ‫* ]ﻣﺆﻣﻨﻮﻥ‪ .[٣:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻫﺮ ﻗﻮﻝ ﻭ ﻓﻌﻞ ﰊﻓﺎﻳﺪﻩ ﺍﺳﺖ ]ﻏﺎﺷﻴﻪ‪ .[١٠-١١:‬ﺩﺭ ‪‬ﺸﱴ ﻋﺎﱃ ﻛﻪ ﺩﺭ ﺁﻥ ﻛﻼﻡ ﻗﺒﻴﺢ ﻭ ﰉﻓﺎﺋﺪﻩ ﻧﺸﻨﻮﻯ‪.‬‬
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‫ﺐ« ﻳﻌﲎ ﺧﺴﺘﻪ ﺷﺪﻥ ﺩﺭ ﺍﺛﺮ ﺭﻧﺞ‪ .‬ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﺧﺴﺘﮕﻰ ﺷﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺭﻧﺞ ﻣﻌﲎ ﻛﺮﺩﻩ‬
‫ﺏ ﺍﹶﹾﻟﺎِﻋ‪‬ﻴﺎ ُﺀ ِﻣ ‪‬ﻦ ﺍﻟﺘ‪ ‬ﻌ ِ‬
‫ﻟﻐﻮﺏ = ﺧﺴﺘﻪ ﺷﺪﻥ‪ .‬ﻃﱪﺳﻰ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﻠﱡﻐ‪‬ﻮ ‪‬‬
‫ﻭﱃ ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﺁﻳﻪ ]ﻓﺎﻃﺮ‪ .[٣٥:‬ﻧﺼﺐ ﺑﻪ ﻣﻌﲎ ﺗﻌﺐ ﻭ ﺭﻧﺞ ﺍﺳﺖ ﭘﺲ ﻟﻐﻮﺏ ﺧﺴﺘﮕﻰ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎﺭﺍ ﺩﺭ ‪‬ﺸﺖ ﻧﻪ ﺭﳒﻰ ﺭﺳﺪ ﻭ ﻧﻪ ﺧﺴﺘﮕﲕ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻗﻴﺪ ﺷﺪﺕ ﻧﻴﺰ ﺻﺤﻴﺢ ﻧﺒﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﻕ‪ .[٣٨:‬ﻣﻄﻠﻖ ﺧﺴﺘﮕﻰ ﻣﺮﺍﺩ ﺍﺳﺖ ﻧﻪ ﺧﺴﺘﮕﻰ ﺷﺪﻳﺪ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨١‬ﺁﻣﺪﻩ‪» :‬ﻭ‪‬ﺻﺎ ﹶﻥ ﺍﹶﺟ‪‬ﺴﺎ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ﹶﺍ ﹾﻥ ﺗ‪‬ﻠﹾﻘﻰ ﻟﹸﻐ‪‬ﻮﺑﹰﺎ‬
‫‪‬ﻭ ﻧ‪‬ﺼ‪‬ﺒ ﹰﺎ« ﺧﺪﺍ ﺍﺑﺪﺍﻥ ﺍﻫﻞ ‪‬ﺸﺖ ﺭﺍ ﳏﻔﻮﻅ ﻛﺮﺩﻩ ﺍﺯ ﺍﻳﻨﻜﻪ ﺧﺴﺘﮕﻰ ﻭ ﺭﳒﻰ ﺑﺒﻴﻨﻨﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﺯ ﺁﻳﻪ ‪ ٣٥‬ﻓﺎﻃﺮ ﺍﺧﺬ ﺷﺪﻩ ﻭ ﺑﺮﺧﻼﻑ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ‬
‫ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻟﻔﺖ = ﺑﺮﮔﺮﺩﺍﻧﺪﻥ‪ .‬ﻣﻨﺼﺮﻑ ﻛﺮﺩﻥ‪] .‬ﻳﻮﻧﺲ‪ .[٧٨:‬ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺁﻣﺪﻩﺍﻯ ﻣﺎ ﺭﺍ ﺍﺯ ﺩﻳﲎ ﻛﻪ ﭘﺪﺭﺍﳕﺎﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﻳﺎﻓﺘﻪﺍﱘ ﺑﮕﺮﺩﺍﱏ؟!‬
‫ﺍﻟﺘﻔﺎﺕ‪ :‬ﺭﻭ ﻛﺮﺩﻥ ﺍﺳﺖ ﺑﻪ ﺟﻬﱴ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺭﻭ ﮔﺮﺩﺍﻧﺪﻥ ﺍﺳﺖ ﺍﺯ ﺟﻬﱴ ﻛﻪ ﺑﻪ ﺁﻥ ﺭﻭ ﻛﺮﺩﻩ ﺑﻮﺩ‪] ،‬ﻫﻮﺩ‪ .[٨١:‬ﺧﺎﻧﻮﺍﺩﻩ ﺍﺕ ﺭﺍ ﺩﺭ ﭘﺎﺳﻰ ﺍﺯ ﺷﺐ ﺑﱪ ﻭ‬
‫ﻛﺴﻰ ﺍﺯ ﴰﺎ ﺑﻪ ﻋﻘﺐ ﺑﺮﻧﮕﺮﺩﺩ ﻭ ﺑﻪ ﭘﺸﺖ ﺳﺮﺵ ﻧﮕﺎﻩ ﻧﻜﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺍﻳﻦ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺯﻭﺩ ﺍﺯ ﻣﻨﻄﻘﻪ ﺧﻄﺮ ﺧﺎﺭﺝ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﺣﺠﺮ‪.[٦٥:‬‬
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‫ﺤ ‪‬ﺘ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ« ﻳﻌﲎ ﺁﺗﺶ ﺍﻭ ﺭﺍ ﺳﻮﺯﺍﻧﺪ )ﻗﺎﻣﻮﺱ( ﺩﺭ ﺍﻗﺮﺏ ﺍﺯ ﺍﺻﻤﻌﻰ ﻧﻘﻞ ﺷﺪﻩ ﺑﺎﺩ ﮔﺮﻣﻰ ﻛﻪ ﺑﻪ ﻛﺴﻰ ﺑﺮﺳﺪ ﻟﻔﺢ ﺍﺳﺖ ﻭ ﺑﺎﺩ ﺧﻨﻚ ﻧﻔﺢ‪ .‬ﻭ‬
‫ﻟﻔﺢ = ]ﻣﺆﻣﻨﻮﻥ‪ .[١٠٤:‬ﮔﻮﻳﻨﺪ‪» :‬ﹶﻟ ﹶﻔ ‪‬‬
‫ﺢ ِﻟ ﹸﻜﻞﱢ ﺑﺎ ِﺭ ٍﺩ« ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻣﻰﺯﻧﺪ ﺁﺗﺶ ﺑﻪ ﭼﻬﺮﻩ ﻫﺎﻳﺸﺎﻥ ﻭ ﺁ‪‬ﺎ ﺩﺭ ﺁﺗﺶ ﺯﺷﺖ ﻣﻨﻈﺮﺍﻧﻨﺪ )ﻧﻌﻮﺫﺑﺎﻟﻠﱠﻪ( ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ‬
‫ﺢ ِﻟ ﹸﻜﻞﱢ ‪‬ﺣﺮ‪ ‬ﻭ‪‬ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬‬
‫ﺍﺯ ﺍﺑﻦ ﺍﻋﺮﺍﰉ ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﺍﹶﻟﻠﱠ ﹾﻔ ‪‬‬
‫ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻆ ﺍﻟﺮ‪‬ﺣ‪‬ﻰ ﺍﻟﺪ‪‬ﻗﻴ ‪‬ﻖ« ﺁﺳﻴﺎﺏ ﺁﺭﺩ ﺭﺍ ﻛﻨﺎﺭ ﺭﳜﺖ‪ .‬ﻛﻼﻡ ﺭﺍ ﺍﺯ ﺁﻥ ﻟﻔﻆ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﺩﻫﺎﻥ ﺍﻧﺪﺍﺧﺘﻪ ﻣﻰﺷﻮﺩ‬
‫ﻆ ﺭﻳ ﹶﻘ ‪‬ﻪ‪ :‬ﺭ‪‬ﻣﻰ ِﺑ ِﻪ« ﺁﺏ ﺩﻫﺎﻧﺶ ﺭﺍ ﺍﻧﺪﺍﺧﺖ »ﹶﻟ ﹶﻔ ﹶ‬
‫ﻟﻔﻆ = ﺍﻧﺪﺍﺧﱳ‪» .‬ﹶﻟ ﹶﻔ ﹶ‬
‫]ﻕ‪ .[١٨:‬ﺳﺨﲎ ﳕﻰﮔﻮﻳﺪ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻧﺰﺩ ﺍﻭ ﻣﺮﺍﻗﱮ ﺍﺳﺖ ﺁﻣﺎﺩﻩ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺿﺒﻂ ﻭ ﳏﻔﻮﻅ ﻣﺎﻧﺪﻥ ﺍﻗﻮﺍﻝ ﺍﻧﺴﺎﻥ ﻣﺜﻞ‪:‬‬
‫]ﺯﺧﺮﻑ‪.[٨٠:‬‬
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‫ﺿﻤ‪ ‬ﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ« ﻟﻔﻴﻒ ﭘﻴﭽﻴﺪﻩ ﺑﻪ ﻫﻢ ﻭ ﲨﻊ ﺷﺪﻩ ﺩﺭ ﺭﻭﻯ ﻫﻢ ]ﺍﺳﺮﺍﺀ‪ .[١٠٤:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻟﻔﻴﻒ ﲨﻊ ﺷﺪﻩ ﺍﺳﺖ‬
‫ﻟﻔﻒ = ﻟﻒ ﺑﻪ ﻣﻌﲎ ﭘﻴﭽﻴﺪﻥ ﻭ ﲨﻊ ﻛﺮﺩﻥ ﺍﺳﺖ »ﹶﻟﻔﱠ ‪‬ﻪ ﹶﻟﻔﹼﹰﺎ‪ :‬‬
‫ﻳﻌﲎ ﭼﻮﻥ ﻭﻋﺪﻩ ﺁﺧﺮﺕ ﺁﻳﺪ ﴰﺎ ﺭﺍ ﳐﺘﻠﻂ ﻭ ﳎﺘﻤﻊ ﺁﻭﺭﱘ ﺑﺪﺍﻥ ﺑﺎ ﺧﻮﺑﺎﻥ‪ ،‬ﺳﺘﻤﮕﺮﺍﻥ ﺑﺎ ﺳﺘﻢ ﻛﺸﺎﻥ ﺑﺎ ﻫﻢ ﺁﻳﻨﺪ ﺗﺎ ﻣﻴﺎﻧﺸﺎﻥ ﺑﻪ ﺣﻖ ﺩﺍﻭﺭﻯ ﺷﻮﺩ‪.‬‬
‫]ﻧﺒﺎﺀ‪ .[١٥-١٦:‬ﺗﺎ ﺑﺎ ﺁﻥ ﺩﺍﻧﻪ ﻭ ﺭﻭﺋﻴﺪﱏ ﻭ ﺑﺎﻏﺎﺕ ﺍﻧﺒﻮﻩ ﻭ ﺩﺭ ﻫﻢ ﻓﺮﻭ ﺭﻓﺘﻪ ﺑﺮﻭﻳﺎﻧﻴﻢ‪.‬‬
‫]ﻗﻴﺎﻣﺔ‪ .[٢٩-٣٠:‬ﺳﺎﻕ ﻣﻴﺖ ﺑﻪ ﺳﺎﻗﺶ ﭘﻴﭽﻴﺪﻩ ﺷﺪ ﺁﻧﺮﻭﺯ‪ ،‬ﺭﻭﺯ ﺳﻮﻕ ﺷﺪﻥ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‬
‫ﭼﻮﻥ ﺭﻭﺡ ﺑﻪ ﺣﻠﻘﻮﻡ ﺭﺳﻴﺪ ﺳﺎﻕﻫﺎ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﻣﺮﺩﻩ ﻭ ﺑﻪ ﻫﻢ ﭼﺴﺒﻴﺪﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺳﺎﻕ« ﺗﺎ ﻣﻌﲎ ﺁﻳﻪ ﺭﻭﺷﻦ ﺷﻮﺩ‪.‬‬
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‫ﻟﻔﻮ = ﺍِﻟﹾﻔﺎﺀ ﺑﻪ ﻣﻌﲎ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﺍﺳﺖ ﺩﺭ ﻟﻐﺖ ﺁﻣﺪﻩ‪» :‬ﺍﹶﻟﹾﻔﺎ ‪‬ﻩ‪ :‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻩ«‪] :‬ﻳﻮﺳﻒ‪ .[٢٥:‬ﺷﻮﻫﺮ ﺁﻥ ﺯﻥ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﻭ ﺩﻳﺪﻧﺪ ﺩﺭ ﺁﳒﺎﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[١٧٠:‬ﮔﻔﺘﻨﺪ‬
‫ﺑﻠﻜﻪ ﭘﲑﻭﻯ ﻣﻰﻛﻨﻴﻢ ﺍﺯ ﺁﻧﭽﻪ ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﻳﺎﻓﺘﻪﺍﱘ‪.‬‬
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‫ﻟﻘﺎﺀ = ﺭﻭﺑﺮﻭ ﺷﺪﻥ ﺑﺎ ﺷﻰ ِﺀ ﻭ ﻣﺼﺎﺩﻑ ﺷﺪﻥ‪ .‬ﻋﺒﺎﺭﺕ ﺭﺍﻏﺐ ﭼﻨﲔ ﺍﺳﺖ »ﺍﹶﻟِﻠﹼﻘﺎ ُﺀ ﻣ‪‬ﻘ ‪‬ﺒ ﹶﻠ ﹸﺔ ﺍﻟﺸ‪ ‬ﻰ ﺀ ‪‬ﻭ ﻣ‪‬ﺼﺎ ‪‬ﺩ ﹶﻓ‪‬ﺘ ‪‬ﻪ ﻣ‪‬ﻌ ﹰﺎ«‪] .‬ﺑﻘﺮﻩ‪ .[١٤:‬ﭼﻮﻥ ﺑﺎ ﺍﻫﻞ ﺍﳝﺎﻥ ﺭﻭﺑﺮﻭ ﺷﺪﻧﺪ ﮔﻮﻳﻨﺪ ﺍﳝﺎﻥ‬
‫ﺁﻭﺭﺩﱘ‪.‬‬
‫ﺗ‪‬ﻠﹾﻘِﻴ‪‬ﺔ‪ :‬ﺑﻪ ﻣﻌﲎ ﺭﻭﺑﺮﻭ ﻛﺮﺩﻥ ﻭ ﺗﻔﻬﻴﻢ ﻭ ﺍﻋﻄﺎ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ »ﻟﹶﻘﺎ ‪‬ﻩ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ :‬ﹶﻃ ‪‬ﺮ ‪‬ﺣ ‪‬ﻪ ﺍﹶﻟﹾﻴ ِﻪ« ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ »ﹶﻟ‪‬ﺘﻠﱠ ‪‬ﻖ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹶﻥ« ﺭﺍ ﺩﺍﺩﻩ ﺷﺪﻥ ﻭ ﺗﻔﻬﻴﻢ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫]ﳕﻞ‪ .[٦:‬ﺗﻮ ﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻯ ﺣﻜﻴﻢ ﻭ ﺩﺍﻧﺎ ﺗﻔﻬﻴﻢ ﻣﻰﺷﻮﻯ ﻛﻪ ﺁ‪‬ﻢ ﻳﻚ ﻧﻮﻉ ﺭﻭﺑﺮﻭ ﺷﺪﻥ ﺍﺳﺖ‪] .‬ﺍﻧﺴﺎﻥ‪ .[١١:‬ﻭ ﻋﻄﺎ ﻛﺮﺩ ﺑﺂ‪‬ﺎ ‪‬ﺠﺖ ﻭ ﺳﺮﻭﺭ ﺭﺍ‪.‬‬
‫]ﻗﺼﺺ‪ .[٨٠:‬ﺗﻔﻬﻴﻢ ﳕﻰﺷﻮﻧﺪ ﺁﻧﺮﺍ ﻣﮕﺮ ﺻﺎﺑﺮﺍﻥ ﻳﺎ ﺩﺍﺩﻩ ﳕﻰﺷﻮﻧﺪ ﺁﻥ ﺭﺍ ﻣﮕﺮ ﺧﻮﻳﺸﱳ ﺩﺍﺭﺍﻥ‪] .‬ﻓﺮﻗﺎﻥ‪ .[٧٥:‬ﺭﻭﺑﺮﻭ ﻣﻰﺷﻮﻧﺪ ﺩﺭ ﺁﻥ ﺑﺎ ﲢﻴ‪‬ﺖ ﻭ ﺳﻼﻡ‪.‬‬
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‫ﺍِﻟﹾﻘﺎﺀ‪ :‬ﺍﻧﺪﺍﺧﱳ ﻫﺮ ﭼﻴﺰ ﺍﺳﺖ ﺑﻪ ﳏﻠﻰ ﻛﻪ ﻣﻰﺑﻴﲎ ﺁﻧﮕﺎﻩ ﺩﺭ ﻋﺮﻑ ﺑﻪ ﻫﺮ ﺍﻧﺪﺍﺧﱳ ﺍﺳﻢ ﺷﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ(‪.‬‬
‫]ﺍﻋﺮﺍﻑ‪] .[١٠٧:‬ﻳﻮﺳﻒ‪ .[٩٦:‬ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻄﻠﻖ ﺍﻧﺪﺍﺧﱳ ﺍﺳﺖ ﻭ ﺩﺭ ]ﻣﺎﺋﺪﻩ‪ .[٦٤:‬ﺍِﻟﹾﻘﺎﺀ ﻣﻌﻨﻮﻯ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬
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‫ﺖ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲎ ﺍﺯ ﺍﻭ ﺍﺧﺬ ﻭ ﻗﺒﻮﻝ ﻛﺮﺩﻡ )ﳎﻤﻊ( ﺩﺭ ﺍﻗﺮﺏﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ »ﺗ‪‬ﻠﹶﻘﱠﻰ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ :‬ﺗ ﹶﻠﻘﱠ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲎ ﺁﻥ ﺭﺍ ﻓﻬﻤﻴﺪ ]ﺑﻘﺮﻩ‪ .[٣٧:‬ﺁﺩﻡ ﺍﺯ‬
‫ﺗ‪‬ﻠﱠﻘﻰ‪ :‬ﺑﻪ ﻣﻌﲎ ﺗﻔﻬﻢ ﻭ ﺍﺧﺬ ﺍﺳﺖ »‪‬ﺗ ﹶﻠﻘﱠ ‪‬ﻴ ‪‬‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻛﻠﻤﺎﺗﻰ ﺍﺧﺬ ﻛﺮﺩ ﻭ ﺧﺪﺍ ﺑﻪ ﺁﺩﻡ ﺗﻮﺑﻪ ﳕﻮﺩ‪] .‬ﻧﻮﺭ‪ .[١٥:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﻓﻚ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﺍﺧﺬ ﻣﻰﻛﺮﺩﻳﺪ ﻭ ﺯﺑﺎﻥ ﺑﻪ ﺯﺑﺎﻥ ﻣﻰﮔﺮﺩﺍﻧﺪﻳﺪ‪.‬‬
‫]ﻕ‪ .[١٧:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻭ ﺍﺧﺬﻛﻨﻨﺪﻩ ﻭ ﻓﻬﻤﻨﺪﻩ ﺍﺧﺬ ﻣﻰﻛﻨﻨﺪ ﺍﻋﻤﺎﻝ ﺭﺍ ﻛﻪ ﺩﺭ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺍﻧﺴﺎﻥ ﻧﺸﺴﺘﻪﺍﻧﺪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻗﻌﻴﺪ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻥ ﺁ‪‬ﺎﺳﺖ ﺑﻪ ﻣﻮﺟﺐ ﺭﻭﺍﻳﺎﺕ‬
‫ﻳﻜﻰ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﻭ ﺩﻳﮕﺮﻯ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻋﻤﺎﻝ ﺑﺪ ﺍﺳﺖ‪.‬‬
‫]ﺍﻧﺒﻴﺎﺀ‪ .[١٠٣:‬ﻣﻰﭘﺬﻳﺮﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﻣﻼﺋﻜﻪ ﻭ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻳﻦ ﺭﻭﺯ ﴰﺎﺳﺖ ﻛﻪ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﻣﻰﺷﺪﻳﺪ‪.‬‬
‫ﺍِﻟﹾﺘِﻘﺎﺀ‪ :‬ﻣﻼﻗﺎﺕ ﺩﻭ ﺷﻰﺀ ﺍﺳﺖ ﳘﺪﻳﮕﺮ ﺭﺍ ]ﺭﲪﻦ‪] .[١٩:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣:‬‬
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‫ﻟِﻘﺎﺀُﺍﷲ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﻟِﻘﺎﺀُﺍﷲ ﺑﻪ ﻣﻌﲎ ﻣﺮﮒ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﻼﻗﺎﺕ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﻭﱃ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁﻥ ﻗﻴﺎﻣﺖ ﻭ ﻣﻼﻗﺎﺕ ﻧﻌﻤﺖ ﻭ ﻋﺬﺍﺏ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪] .‬ﺍﻧﻌﺎﻡ‪ .[٣١:‬ﺁﻧﺎﻧﻜﻪ‬
‫ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺯﻳﺎﻧﻜﺎﺭﺷﺪﻧﺪ ]ﺍﻧﻌﺎﻡ‪] .[١٣٠:‬ﻛﻬﻒ‪ .[١١٠:‬ﭘﺲ ﻟﻘﺎﺀﺍﷲ ﻣﺮﮒ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺧﺪﺍ ﺍﺳﺖ‪.‬‬
‫ﺲ ﺗِﻠﹾﻘﺎﺀ ﻓﹸﻼ ٍﻥ« ﻳﻌﲎ ﻣﻘﺎﺑﻞ ﺍﻭ ﻧﺸﺴﺖ ]ﺍﻋﺮﺍﻑ‪ .[٤٧:‬ﻭ ﭼﻮﻥ ﭼﺸﻤﺸﺎﻥ ﺑﻪ ﻃﺮﻑ ﺍﻫﻞ ﺁﺗـﺶ‬
‫ﺗِﻠﹾﻘﺎﺀ‪ :‬ﺟﻬﺖ ﻭ ﻃﺮﰲ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﻭ ﻇﺮﻑ ﻣﻜﺎﻥ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ » ‪‬ﺟ ﹶﻠ ‪‬‬
‫ﺑﺮﮔﺸﺖ ﮔﻮﻳﻨﺪ ﺧﺪﺍﻳﺎ ﻣﺎ ﺭﺍ ﺑﺎ ﺳﺘﻤﮕﺮﺍﻥ ﻗﺮﻳﻦ ﻣﮕﺮﺩﺍﻥ‪.‬‬
‫]ﻗﺼﺺ‪ .[٢٢:‬ﭼﻮﻥ ﺑﻪ ﻃﺮﻑ ﻣﺪﻳﻦ ﺭﻭ ﻛﺮﺩ ﮔﻔﺖ‪...‬‬
‫ﺴ ِﻪ« ﻳﻌﲎ ﺍﻳﻦ ﺍﺯ ﻃﺮﻑ ﺩﺍﻋﻰ ﻧﻔﺲ ﺧﻮﻳﺶ ﺍﺳﺖ‪.‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺗِ ﻠﹾﻘﺎﺀ ‪‬ﻧ ﹾﻔ ِ‬
‫]ﻳﻮﻧﺲ‪ .[١٥:‬ﺑﮕﻮ ﻧﻴﺴﺖ ﺑﺮ ﻣﻦ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺍﺯ ﺟﻬﺖ ﺩﺍﻋﻰ ﻧﻔﺲ ﺧﻮﻳﺶ ﻋﻮﺽ ﻛﻨﻢ ﮔﻮﻳﻨﺪ »ﺫِﻟ ‪‬‬
‫* ]ﻏﺎﻓﺮ‪ .[١٥:‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺭﺍ ﺍﺯ ﺁﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡﺍﻟﺘ‪‬ﻼﻕ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻫﻞ ﺁﲰﺎﻥ ﻭ ﺯﻣﲔ‪ ،‬ﺧﺪﺍ ﻭ ﺧﻠﻖ‪ ،‬ﺍﻭﻟﲔ ﻭﺁﺧﺮﻳﻦ‪ ،‬ﻇﺎﱂ ﻭ ﻣﻈﻠﻮﻡ‪ ،‬ﺍﻧﺴﺎﻥ ﻭ ﻋﻤﻠﺶ‪ ،‬ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﻣﻼﻗﺎﺕ‬
‫ﻛﻨﻨﺪ‪ .‬ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﻭﺟﻮﻩ ﻗﺎﺋﻠﻰ ﺍﺳﺖ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﻭﺟﻪ ﺩﻭﻡ ﺭﺍ ﺗﺄﻛﻴﺪ ﻣﻰﻛﻨﺪ ﺑﻪ ﻗﺮﻳﻨﻪ ]ﻫﻮﺩ‪ .[٢٩:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ‪.‬ﻃﱪﺳﻰ ﺑﻌﻴﺪ ﳕﻰﺩﺍﻧﺪ ﻛﻪ ﲤﺎﻡ ﻭﺟﻮﻩ ﻣﺮﺍﺩ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﺧﺘﻴﺎﺭﺍﳌﻴﺰﺍﻥ ﻣﻘﺒﻮﻟﺘﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳـﺎﺕ‬
‫]ﺑﻘﺮﻩ‪ .[٢٢٣:‬ﺩﺭ ﻗﺮﺁﻥ ﺯﻳﺎﺩ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺮﺳﻼﺕ‪٦:‬ﻭ‪ .[٥‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺑﺎﺩﻫﺎﺳﺖ ﻛﻪ ﺑﻪ ﻧﻮﻋﻰ ﻧﺴﺒﺖ ﺑﻪ ﻗﻴﺎﻣﺖ ﺗﺬﻛﹼﺮ ﻣﻰ ﺩﻫﻨﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺭﺳﻞ«‪.‬‬
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‫ﻟﻘﺐ = ﻟﻘﺐ ﻧﺎﻡ ﺩﻭﻡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭﺁﻥ ﻣﺮﺍﻋﺎﺕ ﻣﻌﲎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﻧﺎﻡ ﺍﻭﻝ ﻛﻪ ﺷﺎﻳﺪ ﻣﺮﲡﻞ ﻭ ﺑﺪﻭﻥ ﻣﺮﺍﻋﺎﺕ ﻣﻌﲎ ﺑﺎﺷﺪ ﻣﺜﻞ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ‬
‫ﻛﻪ ﻟﻘﺐ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ‪ .‬ﻟﻘﺐ ﺩﻭ ﺟﻮﺭ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﺒﻴﻞ ﺗﺸﺮﻳﻒ ﻭ ﻣﺪﺡ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﻳﮕﺮﻯ ﺑﺮ ﺳﺒﻴﻞ ﻧﺒﺰ ﻭ ﻃﻌﻦ ]ﺣﺠﺮﺍﺕ‪ .[١١:‬ﻳﻌﲎ ﺑﻪ ﺧﻮﺩﺗﺎﻥ ﻋﻴﺐ‬
‫ﻧﺘﺮﺍﺷﻴﺪ ﻭ ﺑﺎ ﺍﻟﻘﺎﺏ ﺑﺪ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺗﻌﻴﻴﺐ ﻧﻜﻨﻴﺪ ﻧﺒﺰ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﳌﺰ )ﻭ ﻃﻌﻦ( ﺍﺳﺖ »ﺍﹶﻟﻨ‪ ‬ﺒ ‪‬ﺰ‪ :‬ﺍﹶﻟﻠﱠ ‪‬ﻤ ‪‬ﺰ« ﺍﻟﻘﺎﺏ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺨ ﹶﻠ ﹶﺔ« ﻳﻌﲎ ﮔﺮﺩ ﺧﺮﻣﺎﻯ ﻧﺮ ﺭﺍ ﺑﻪ ﺧﺮﻣﺎﻯ ﻣﺎﺩﻩ ﭘﺎﺷﻴﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎﺭﺩﺍﺭ ﻛﺮﺩ‪ .‬ﻟﻮﺍﻗﺢ ﲨﻊ ﻻﻗﺤﻪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎﺩﻫﺎ‬
‫ﺢ ﺍﻟﻨ‪ ‬‬
‫ﻟﻘﺢ = ]ﺣﺠﺮ‪ .[٢٢:‬ﻟﻘﺢ ﺑﻪ ﻣﻌﲎ ﺑﺎﺭﺩﺍﺭ ﻛﺮﺩﻥ ﺍﺳﺖ »ﹶﻟ ﹶﻘ ‪‬‬
‫ﺭﺍ ﻓﺮﺳﺘﺎﺩﱘ ﻛﻪ ﺁﺑﺴﱳ ﻛﻨﻨﺪﻩﺍﻧﺪ ﭘﺲ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﻧﺎﺯﻝ ﻛﺮﺩﱘ ﺩﺭ ﺍﻳﻨﻜﻪ ﮔﻠﻬﺎ ﻭ ﻣﻴﻮﻩﻫﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﺑﺎﺩﻫﺎ ﺗﻠﻘﻴﺢ ﻭ ﺁﺑﺴﱳ ﻣﻰﺷﻮﻧﺪ ﺷﻜﻰ ﻧﻴﺴﺖ ﻭﱃ ﺑﻪ ﻗﺮﻳﻨﻪ »ﹶﻓﹶﺎ‪‬ﻧﺰ‪‬ﻟﹾﻨﺎ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ‬
‫ﻣﺎ ًﺀ« ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﺩ ﺍﺑﺮﻫﺎﻯ ﮔﺮﻡ ﺭﺍ ﺑﻪ ﻣﻨﻄﻘﻪ ﺳﺮﺩ ﺟﻮ‪ ‬ﻣﻰﺯﻧﺪ ﻭ ﺳﻮﺯ‪‬ﺎﻯ ﻳﺦ ﺭﺍ ﻛﻪ ﺫﻭﺏ ﻛﺮﺩﻩ ﻭ ﺁﺑﺴﱳ ﳕﻮﺩﻩ ﺑﻪ ﺷﻜﻞ ﺑﺎﺭﺍﻥ ﺩﺭ ﻣﻰﺁﻭﺭﺩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑـﻪ‬
‫ﺖ ﺍ ﹾﻟ ِﻤ ‪‬ﺮﹶﺋ ﹸﺔ« ﺯﻥ ﺑﺎﺭﺩﺍﺭ ﺷﺪ‪.‬‬
‫ﺤ ِ‬
‫»ﺑﺮﺩ« ﺫﻳﻞ ﺁﻳﻪ » ِﻣ ‪‬ﻦ ﺟِﺒﺎ ٍﻝ ﻓﻴﻬﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ ٍﺩ«‪ .‬ﻟﻘﺢ ﻻﺯﻡ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪» .‬ﹶﻟ ﹶﻘ ‪‬‬
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‫ﺐ« ﰉ ﺟﺴﺘﺠﻮ ﺑﻪ ﺁﻥ ﺩﺳﺖ ﻳﺎﻓﺖ ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ‬
‫ﺽ« ﻭ ﻧﻴﺰ ﮔﻮﻳﺪ‪ِ» :‬ﺍﹾﻟ ‪‬ﺘ ﹶﻘ ﹶﻄ ‪‬ﻪ‪ :‬ﻋﺜﺮ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﻏ ‪‬ﻴ ِﺮ ﹶﻃ ﹶﻠ ٍ‬
‫ﻟﻘﻂ = ﺍﺧﺪ ﻛﺮﺩﻥ ﻭ ﻳﺎﻓﱳ ﺍﺯ ﺯﻣﲔ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ‪» :‬ﹶﻟ ﹶﻘ ﹶﻄ ‪‬ﻪ‪ :‬ﹶﺍ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫ﺍﻟﺘﻘﺎﻁ ﮔﺮﻓﱳ ﭼﻴﺰﻯ ﺍﺳﺖ ﺍﺯ ﺭﺍﻩ ﻟﻘﻄﻪ ﻭ ﻟﻘﻴﻂ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻥ ﺭﺍ ﰉ ﺁﻧﻜﻪ ﺑﻪ ﻓﻜﺮﺵ ﺑﺎﺷﺪ ﻳﺎﻓﺖ‪.‬‬
‫]ﻳﻮﺳﻒ‪ .[١٠:‬ﺍﻭ ﺭﺍ ﺩﺭ ﮔﻮﺩﺍﻝ ﭼﺎﻩ ﺍﻓﻜﻨﻴﺪ ﺗﺎ ﺑﻌﻀﻰ ﺍﺯ ﻛﺎﺭﻭﺍ‪‬ﺎﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺑﱪﻧﺪ‪] .‬ﻗﺼﺺ‪ .[٨:‬ﻣﻮﺳﻰ ﺭﺍ ﺁﻝ ﻓﺮﻋﻮﻥ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻨﺪ ﺗﺎ ﺑﻪ ﺁ‪‬ﺎ ﺩﴰﻦ ﻭ ﻣﺎﻳﻪ ﺍﻧﺪﻭﻩ ﺷﻮﺩ‪.‬‬
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‫ﻒ« ﺩﺭ ﺳﻮﺭﻩ ]ﻃﻪ‪ [٦٩:‬ﻭ ]ﺷﻌﺮﺍﺀ‪ .[٤٥:‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺣﻔﺺ ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻋﺎﺻﻢ ﺑﻪ ﲣﻔﻴﻒ ﻗﺎﻑ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺗﺸﺪﻳﺪ ﻗﺎﻑ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬
‫ﻟﻘﻒ = ]ﺍﻋﺮﺍﻑ‪» .[١١٧:‬ﺗ ﹾﻠ ﹶﻘ ‪‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻟﹶﻘﹾﻒ‪ ،‬ﺍِﻟﹾﻘﺎﻑ‪ ،‬ﺗ‪‬ﻠﹶﻘﱡﻒ‪ :‬ﺑﻪ ﻣﻌﲎ ﮔﺮﻓﱳ ﺷﻰ ﺍﺳﺖ ﺑﻪ ﺯﻳﺮﻛﻰ ﺧﻮﺍﻩ ﺑﺎ ﺩﺳﺖ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﻳﺎ ﺑﺎ ﺩﻫﺎﻥ‪.‬‬
‫ﻗﺎﻣﻮﺱ‪ ،‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ﻃﻪ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻟﻘﻒ ﺭﺍ ﺍﺧﺬ ﺑﻪ ﺳﺮﻋﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﺍﻋﺮﺍﻑ ﮔﻔﺘﻪ ﺗ‪‬ﻠﹶﻘﱡﻒ ﻭ ﺗ‪ ‬ﻠﹶﻘﱡﻢ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﺷﺎﻋﺮ ﮔﻮﻳﺪ‪:‬‬
‫ﺖ ﻋ‪‬ﺼﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﻟﱠﱴ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﺰ ﹾﻝ‬
‫ﹶﺍ‪‬ﻧ ‪‬‬
‫ﻒ ﻣﺎ‪‬ﻳ ﹾﺄ ِﻓ ﹸﻜ ‪‬ﻪ ﺍﻟﺴ‪‬ﺎ ِﺣ ‪‬ﺮ‬
‫‪‬ﺗ ﹾﻠ ﹶﻘ ‪‬‬
‫ﻒ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲎ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﺍ ﺩﻳﺪﻩ ﻭ ﺍﺯ ﺍﻭ ﺷﻨﻴﺪﻩ ﻭ ﺍﺯ ﻭﻯ ﺍﺧﺬ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٢٠٨‬ﺁﻣﺪﻩ‪ ...» :‬ﺭ‪‬ﺁ ‪‬ﻩ ‪‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻊ ِﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻟ ِﻘ ‪‬‬
‫ﻣﻌﲎ ﺟﺎﻣﻊ ﺁﻥ ﺍﺧﺬ ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﺎ ﺩﻫﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺑﺎ ﺩﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻭ ﻳﺎ ﺑﺎ ﮔﻮﺵ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺁﻭﺭﺩﱘ‪ .‬ﻟﻘﻒ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﺑﻪ ﻣﻌﲎ ﺑﻠﻌﻴﺪﻥ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ ﺑﻪ ﻣﻮﺳﻰ ﻭﺣﻰ ﻛﺮﺩﱘ ﻛﻪ ﻋﺼﺎﻳﺖ ﺭﺍ ﺑﻴﺎﻧﺪﺍﺯ ﺁﻧﮕﺎﻩ ﻋﺼﺎ ﻓﺮﻭ ﻣﻰﺑﺮﺩ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺩﺭﻭﻍ ﻣﻰﮔﻔﺘﻨﺪ ﻣﺎﺭﻫﺎﺳﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺳﻪ ﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭ ﺑﺎﺭﻩ‬
‫ﺑﻠﻌﻴﺪﻥ ﺟﺎﺩﻭﻯ ﺳﺎﺣﺮﺍﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﻋﺼﺎﻯ ﻣﻮﺳﻰ ﻣﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻟﻘﻢ = ]ﺻﺎﻓﺎﺕ‪ .[١٤٢:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍِﻟﹾﺘِﻘﺎﻡ ﺑﻪ ﻣﻌﲎ ﺑﻠﻌﻴﺪﻥ ﻟﻘﻤﻪ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻟﻘﻢ ﺑﻪ ﺳﺮﻋﺖ ﺧﻮﺭﺩﻥ ﻭ ﺍِﻟﹾﺘِﻘﺎﻡ ﺑﻠﻌﻴﺪﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎﻫﻰ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ‬
‫ﺑﻠﻌﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻭ ﻣﻼﻣﺖ ﻛﻨﻨﺪﻩ ﻳﺎ ﻣﻼﻣﺖ ﺷﺪﻩ ﺑﻮﺩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻟﻮﻡ« ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻟﻘﻤﺎﻥ = ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻭ ﻣﻌﺮﻭﻑ ﻛﻪ ﻧﺎﻣﺶ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ]ﻟﻘﻤﺎﻥ‪.[١٢-١٣:‬‬
‫ﻇﺎﻫﺮﹰﺍ ﺍﻋﻄﺎﺀ ﺣﻜﻤﺖ ﻣﻼﺯﻡ ﺑﺎ ﺍﻣﺮ ﺑﻪ ﺷﻜﺮ ﺍﺳﺖ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺑﻪ ﻟﻘﻤﺎﻥ ﺣﻜﻤﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭﱃ ﻧﺒﻮ‪‬ﺕ ﺍﻭ ﺑﻪ ﺻﺮﺍﺣﺖ ﺍﺯ ﻗﺮﺍﻥ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻰﺷﻮﺩ ﮔﺮﭼﻪ ﺩﺭ‬
‫ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٥١:‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻣﺮﺍﺩ ﺍﺯ ﺣﻜﻤﺖ ﻧﺒﻮ‪‬ﺕ ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ ﺍﺯ ﺁﻳﻪ ‪١٢‬ﺗﺎ‪ ١٩‬ﻋﻄﺎ ﺷﺪﻥ ﺣﻜﻤﺖ ﺑﻪ ﺍﻭ ﻭ ﻣﻮﻋﻈﻪ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ ﻓﺮﺯﻧﺪﺵ ﻧﻘﻞ ﺷﺪﻩ ﺍﮔﺮ ﭘﻴﺎﻣﱪ‬
‫ﻫﻢ ﻧﺒﺎﺷﺪ ﻣﻘﺎﻣﻰ ﺑﺲ ﺷﺎﻣﺦ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻭﻯ ﺭﺍ ﺗﺎ ﻗﻴﺎﻣﺖ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﺍﻭ ﻣﺮﺩﻯ ﺣﻜﻴﻢ ﺑﻮﺩ ﻧﻪ ﭘﻴﺎﻣﱪ‪ ،‬ﺍﻛﺜﺮ ﻣﻔﺴﺮﺍﻥ ﻧﻴﺰ ﺑﺮ ﺁﻧﻨﺪ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺍﻭ ﭘﻴﺎﻣﱪ ﺑﻮﺩ ﻭ ﺣﻜﻤﺖ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻧﺒﻮ‪‬ﺕ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻗﻮﱃ ﺍﻭ ﭘﺴﺮ ﺧﻮﺍﻫﺮ ﺍﻳ‪‬ﻮﺏ‬
‫ﺑﻮﺩ ﻭ ﺑﻪ ﻗﻮﱃ ﭘﺴﺮﺧﺎﻟﻪ ﺍﻳ‪‬ﻮﺏ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪.‬‬
‫ﺍﺯ ﺍﺑﻦ ﻋﻤﺮ ﻧﻘﻞ ﺷﺪﻩ ﮔﻮﻳﺎ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺷﻨﻴﺪﻡ ﻣﻰﻓﺮﻣﻮﺩ ﺑﻪ ﺣﻖ ﻣﻰﮔﻮﱘ ﻟﻘﻤﺎﻥ ﭘﻴﻐﻤﱪ ﻧﺒﻮﺩ ﻟﻴﻜﻦ ﻣﺮﺩﻯ ﺑﻮﺩ ﻛﺜﲑﺍﻟﺘﻔﻜﺮ ﺣﺴﻦﺍﻟﻴﻘﲔ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﺩﺍﺷﺖ ﺧﺪﺍ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺖ ﻭ ﺑﺎ ﺍﻋﻄﺎﺀ ﺣﻜﻤﺖ ﺑﺮ ﻭﻯ ﻣﻨ‪‬ﺖ ﮔﺬﺍﺷﺖ‪ .‬ﺭﻭﺯﻯ ﻭﻗﺖ ﻇﻬﺮ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻧﺪﺍﺋﻰ ﺭﺳﻴﺪ‪ :‬ﺍﻯ ﻟﻘﻤﺎﻥ ﺁﻳﺎ ﻣﻴﻞ ﺩﺍﺭﻯ ﺧﺪﺍ‬
‫ﺗﻮ ﺭﺍ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺧﻠﻴﻔﻪ ﻛﻨﺪ ﺗﺎ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪ ﺣﻖ ﺩﺍﻭﺭﻯ ﻛﲎ؟‬
‫ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻣﺮﺍ ﳐﻴ‪‬ﺮ ﻛﻨﺪ ﻋﺎﻓﻴﺖ ﺭﺍ ﻣﻰﮔﺰﻳﻨﻢ ﻧﻪ ﺍﺑﺘﻼﺀ ﺭﺍ ﻭ ﺍﮔﺮ ﺣﺘﻤﻰ ﻛﻨﺪ ﻓﺮﻣﺎﻥ ﺍﻭ ﺭﺍ ﺷﻨﻮﺍ ﻭ ﻣﻄﻴﻌﻢ ﺯﻳﺮﺍ ﻣﻰﺩﺍﱎ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻳﺎﺭﱘ ﻛﺮﺩﻩ ﻭ‬
‫ﻣﺼﻮﱎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻣﻼﺋﻜﻪ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﳕﻰﺩﻳﺪ ﮔﻔﺘﻨﺪ‪ :‬ﭼﺮﺍ ﺍﻯ ﻟﻘﻤﺎﻥ؟‬
‫ﮔﻔﺖ‪ :‬ﺣﻜﻮﻣﺖ ﺳﺨﺖﺗﺮﻳﻦ ﻣﻨﺎﺯﻝ ﺍﺳﺖ ﻭ ﻇﻠﻢ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺁﻧﺮﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩ ﺍﮔﺮ ﺣﺎﻛﻢ ﺗﻘﻮﻯ ﻛﺮﺩ ﻻﻳﻖ ﺍﺳﺖ ﻛﻪ ﳒﺎﺕ ﻳﺎﺑﺪ ﻭ ﺍﮔﺮ ﺧﻄﺎ ﻛﺮﺩ ﺍﺯ ﺭﺍﻩ ‪‬ﺸﺖ ﺧﻄﺎ ﻛﺮﺩﻩ‪،‬‬
‫ﺁﻧﻜﻪ ﺩﺭ ﺩﻧﻴﺎ ﺧﻮﺍﺭ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻋﺰﻳﺰ ﺑﺎﺷﺪ ‪‬ﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻋﺰﻳﺰ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺫﻟﻴﻞ ﺑﺎﺷﺪ‪ ،‬ﻫﺮ ﻛﻪ ﺩﻧﻴﺎ ﺭﺍ ﺑﺮ ﺁﺧﺮﺕ ﺑﺮﮔﺰﻳﻨﺪ ﺩﻧﻴﺎ ﺍﺯ ﺍﻭ ﻓﻮﺕ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻪ ﺁﺧﺮﺕ‬
‫ﻫﻢ ﳕﻰﺭﺳﺪ‪ ،‬ﻣﻼﺋﻜﻪ ﺍﺯ ﻧﻴﻜﻮﱙ ﻣﻨﻄﻖ ﻭﻯ ﺩﺭ ﻋﺠﺐ ﺷﺪﻧﺪ‪ ،‬ﻟﻘﻤﺎﻥ ﺧﻮﺍﺑﻴﺪ ﻭ ﺩﺭ ﺧﻮﺍﺏ ﺑﻪ ﻭﻯ ﺣﻜﻤﺖ ﻋﻄﺎ ﺷﺪ‪ ،‬ﺑﻴﺪﺍﺭ ﮔﺮﺩﻳﺪ ﺑﺎ ﺣﻜﻤﺖ ﺳﺨﻦ ﻣﻰﮔﻔﺖ ﻭ ﺑﺎ ﺣﻜﻤﺖ ﺧﻮﻳﺶ‬
‫ﺩﺍﻭﺩ ﺭﺍ ﻣﺪﺩ ﻣﻰﻛﺮﺩ‪ ،‬ﺩﺍﻭﺩ ﺑﻪ ﺍﻭ ﮔﻔﺖ‪ :‬ﺧﻮﺷﺎ ﲝﺎﻟﺖ ﻟﻘﻤﺎﻥ ﺣﻜﻤﺖ ﺩﺍﺩﻩ ﺷﺪﻯ ﻭ ﺑﻠﻮﺍﻯ ﻧﺒ‪‬ﻮﺕ ﺍﺯ ﺗﻮ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪ‪) .‬ﳎﻤﻊ(‪.‬‬
‫ﺩﺭ ﻣﻮﻋﻈﻪ ﺧﻮﻳﺶ ﺑﻪ ﻓﺮﺯﻧﺪﺵ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﭘﺴﺮ ﻋﺰﻳﺰ ﲞﺪﺍ ﺷﺮﻙ ﻣﻴﺎﺭ ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﻣﻜﻦ ﻛﻪ ﺷﺮﻙ ﺳﺘﻤﻰ ﺑﺰﺭﮒ ﺍﺳﺖ‪ .‬ﭘﺴﺮﻡ ﺍﮔﺮ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﳘﻮﺯﻥ ﺩﺍﻧﻪ ﺧﺮﺩﱃ‪،‬‬
‫ﺩﺭ ﺳﻨﮕﻰ ﻳﺎ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺑﺎﺷﺪ‪ ،‬ﺧﺪﺍ ﺁﻧﺮﺍ ﻣﻰﺁﻭﺭﺩ ﺩﺭ ﭘﻴﺶ ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﺪﺍ ﺩﻗﻴﻖ ﻭ ﻛﺎﺭﺩﺍﻥ ﺍﺳﺖ‪.‬‬
‫ﺍﻯ ﭘﺴﺮ ﻋﺰﻳﺰ ﳕﺎﺯ ﺑﭙﺎﺩﺍﺭ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭﺍﺩﺍﺭ ﻭ ﺍﺯ ﻣﻨﻜﺮ ﺑﺎﺯﺩﺍﺭ ﻭ ﺑﺮ ﻣﺼﺎﺋﺐ ﺻﺒﻮﺭ ﺑﺎﺵ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺩﻡ ﺭﺍ ﲢﻘﲑ ﻣﻜﻦ ﻭ ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﮔﺎﻡ ﻣﺰﻥ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩﭘﺴﻨﺪﺍﻥ ﻭ ﻓﺨﺮﻓﺮﻭﺷﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﳕﻰﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺭﻓﱳ ﻣﻌﺘﺪﻝ ﺑﺎﺵ ﻭ ﺻﻮﺕ ﺧﻮﻳﺶ ﺭﺍ ﻣﻼﱘ ﻛﻦ ﻛﻪ ﺯﺷﺘﺘﺮﻳﻦ‬
‫ﺻﻮ‪‬ﺎ ﺻﻮﺕ ﺧﺮﺍﻥ ﺍﺳﺖ )ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ(‪.‬‬
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‫ﻟﻜﻦ = ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺍﺻﻞ ﻻﻛﻦ ﺍﺳﺖ ﺍﻟﻒ ﺩﺭ ﻧﻮﺷﱳ ﺣﺬﻑ ﺷﺪﻩ ﻭ ﺩﺭﺧﻮﺍﻧﺪﻥ ﺛﺎﺑﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﻭ ﺟﻮﺭ ﺍﺳﺖ ﻳﻜﻰ ﳐﻔﻒ ﺍﺯ ﻟﻜﻦ‪ ‬ﺑﻪ ﺗﺸﺪﻳﺪ ﻧﻮﻥ ﻭ ﺁﻥ ﺣﺮﻑ ﺍﺑﺘﺪﺍﺀ ﺍﺳﺖ‬
‫ﻭ ﻋﻤﻞ ﳕﻰﻛﻨﺪ ﻣﮕﺮ ﺑﻪ ﻗﻮﻝ ﺍﺧﻔﺶ ﻭ ﻳﻮﻧﺲ‪.‬‬
‫ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﺻﻞ ﻭﺿﻊ ﺑﻪ ﲣﻔﻴﻒ ﻧﻮﻥ ﺍﺳﺖ ﺍﮔﺮ ﻣﺎﺑﻌﺪﺵ ﻛﻼﻡ ﺑﺎﺷﺪ ﺁﻥ ﺣﺮﻑ ﺍﺑﺘﺪﺍ ﻭ ﻓﻘﻂ ﺑﺮﺍﻯ ﺍﻓﺎﺩﻩ ﺍﺳﺘﺪﺭﺍﻙ ﺍﺳﺖ ﻭ ﻋﺎﻃﻔﻪ ﻧﻴﺴﺖ ﻣﺜﻞ ]ﳓﻞ‪ .[١١٨:‬ﻭ ﺍﮔﺮ ﻣﺎﺑﻌﺪﺵ‬
‫ﻣﻔﺮﺩ ﺑﺎﺷﺪ ﺁﻥ ﻋﺎﻃﻔﻪ ﺍﺳﺖ ﺑﺪﻭ ﺷﺮﻁ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻧﻔﻰ ﻳﺎ ‪‬ﻰ ﺑﺎﺷﺪ ﻣﺜﻞ»ﻣﺎﻗﺎ ‪‬ﻡ ‪‬ﺯﻳ‪‬ﺪ‪‬ﻟ ِﻜ ‪‬ﻦ ﻋ‪‬ﻤ‪‬ﺮﻭ« ﻛﻪ ﻧﻔﻰ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﺩﻳﮕﺮﻯ ﺁﻧﻜﻪ ﻣﻘﺮﻭﻥ ﺑﺮ ﺍﻭ ﻧﺒﺎﺷﺪ‬
‫)ﺍﺯﺍﻗﺮﺏ(‪.‬‬
‫»ﻟﻜﻦ« ﺩﺭ ﻗﺮﺁﻥ ﻇﺎﻫﺮﺍ ﳘﻪﺍﺵ ﺑﺮﺍﻯ ﺍﺳﺘﺪﺭﺍﻙ ﺍﺳﺖ‪.‬‬
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‫ﻟﻜﻦ‪ = ‬ﺍﺯ ﺣﺮﻭﻑ ﻣﺸﺒﻬﻪ ﺑﻪ ﻓﻌﻞ ﺍﲰﺶ ﻣﻨﺼﻮﺏ ﻭ ﺧﱪﺵ ﻣﺮﻓﻮﻉ ﺑﺎﺷﺪ‪ ،‬ﻣﻌﻨﺎﻯ ﻣﺸﻬﻮﺭ ﺁﻥ ﺍﺳﺘﺪﺭﺍﻙ ﺍﺳﺖ ﻭ ﺣﻜﻢ ﻣﺎﺑﻌﺪ ﺁﻥ ﳘﻴﺸﻪ ﳐـﺎﻟﻒ ﺑـﺎ ﺣﻜـﻢ ﻣﺎﻗﺒـﻞ ﺍﺳـﺖ‬
‫]ﺑﻘﺮﻩ‪.[٢٤٣:‬‬
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‫ﻟﹶﻢ = ﺣﺮﻑ ﺟﺰﻡ ﺍﺳﺖ ﻭ ﻣﻀﺎﺭﻉ ﺭﺍ ﻗﻠﺐ ﺑﻪ ﻣﺎﺿﻰ ﻣﻰﻛﻨﺪ ]ﻧﻮﺡ‪ .[٦:‬ﺧﻮﺍﻧﺪﱎ ﻧﻴﺎﻓﺰﻭﺩ ﺁ‪‬ﺎ ﺭﺍ ﻣﮕﺮ ﻓﺮﺍﺭ‪.‬‬
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‫ﺖ« ﺩﺭ ﳕﺎﺯ ﺑﺎ ﭼﺸﻢ ﺍﺷﺎﺭﻩ ﻣـﻰﻛـﺮﺩ ﻭ ﺭﻭﻯ ﺑـﺮ‬
‫ﺢ ﻓِﻰ ﺍﻟﺼ‪‬ﻠﻮ ِﺓ ‪‬ﻭ ﻻ‪‬ﻳ ﹾﻠ ‪‬ﺘ ِﻔ ‪‬‬
‫ﳌﺢ = ﻧﮕﺎﻩ ﺗﻨﺪ‪ .‬ﭼﺸﻢ ‪‬ﻤﺰﺩﻥ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻧﺮﺍ ﻧﮕﺎﻩ ﺗﻨﺪ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ»ﻛﺎ ﹸﻥ ‪‬ﻳ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﳕﻰﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍﻧﮕﺎﻩﺗﻨﺪ ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﺍﺧﺘﻼﺱ ﻧﻈﺮ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﺑﺎﺯﺷﺪﻥ ﭼﺸﻢ ﺑﻪ ﺳﻮﻯ ﭼﻴﺰﻯ‪ ...‬ﮔﻔﺘﻪ ﺍﺳﺖ ]ﳓﻞ‪] .[٧٧:‬ﻗﻤﺮ‪.[٥٠:‬‬
‫ﻇﺎﻫﺮﺍ ﺁﻳﻪ ﺩﻭﻡ ﻧﻴﺰ ﺩﺭ ﺑﺎﺭﻩ ﳎﻰﺀﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣﺮ ﺩﺳﺘﻮﺭ ﻭﻗﻮﻉ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﻭﺍﺯ »ﻭﺍﺣِﺪ‪‬ﺓ« ﻣﻰﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﺗﻘﺪﻳﺮ ﺁﻥ » ‪‬ﻭ ﻣﺎ ﺍﹶ ‪‬ﻣﺮ‪‬ﻧﺎ ﺍِﻟﱠﺎ ﹶﻛ ِﻠ ‪‬ﻤﺔﹲ ﻭﺍ ِﺣ ‪‬ﺪﺓﹲ« ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ‬
‫ﻣﻰﺑﺎﻳﺴﺖ »ﻭﺍﺣِﺪ« ﮔﻔﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﻳﻌﲎ ﻛﺎﺭﺁﺧﺮﺕ ﻭ ﻭﻗﻮﻉ ﺁﻥ ﻣﺎﻧﻨﺪ ﺍﺷﺎﺭﻩ ﭼﺸﻢ ﻳﺎ ﻧﺰﺩﻳﻜﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺍﺣﺘﻤﺎﻝ ﻫﺴﺖ ﻣﺮﺍﺩ ﺁﺳﺎﱏ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﺩﺭ ﻗﺪﺭﺕ ﺧﺪﺍ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ﺁﺳﺎﱏ ﺍﺷﺎﺭﻩ ﺑﻪ ﭼﺸﻢ ﻧﻪ ﺳﺮﻋﺖ‬
‫ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺐ ‪‬ﻭ ﺍﹾﻟﺎِﺷﺎ ‪‬ﺭ ﹸﺓ ﺑِﺎ ﹾﻟ ‪‬ﻌ ‪‬ﻴ ِﻦ« ﺩﺭ ‪‬ﺎﻳﻪ ﻧﻴﺰ ﻋﻴﺐ ﻣﻌﲎ ﻛﺮﺩﻩ‪ ،‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪» :‬ﹶﻟ ‪‬ﻤ ‪‬ﺰ ‪‬ﻩ ﻟﹶﻤ‪‬ﺰﹰﺍ‪ :‬ﻋﺎ‪‬ﺑ ‪‬ﻪ« ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ‬
‫ﳌﺰ = ﻋﻴﺐ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪»:‬ﺍﹶﻟﱠﻠ ‪‬ﻤ ‪‬ﺰ‪ :‬ﹶﺍﹾﻟ ‪‬ﻌ ‪‬ﻴ ‪‬‬
‫]ﺗﻮﺑﻪ‪ .[٥٨:‬ﺑﻌﻀﻰ ﺍﺯ ﻣﻨﺎﻓﻘﺎﻥ ﺩﺭ ﺑﺎﺭﻩ ﺻﺪﻗﺎﺕ ﺑﺮ ﺗﻮ ﺧﺮﺩﻩ ﻣﻰﮔﲑﻧﺪ ﺍﮔﺮ ﺍﺯ ﺁﻥ ﺩﺍﺩﻩ ﺷﻮﻧﺪ ﺧﻮﺷﻨﻮﺩ ﮔﺮﺩﻧﺪ‪.‬‬
‫]ﺣﺠﺮﺍﺕ‪ .[١١:‬ﺑﺮ ﺧﻮﺩﺗﺎﻥ ﻋﻴﺐ ﻧﮕﲑﻳﺪ‪ ،‬ﺩﺭﺟﺎﻯ ﺧﻮﺩ ﮔﻔﺘﻪ ﺷﺪﻩ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺣﻴﺚ ﺩﻳﻦ ﺑﻪ ﺣﻜﻢ ﻳﻚ ﭘﻴﻜﺮﺍﻧﺪ ﻟﺬﺍ ﻋﻴﺐ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻋﻴﺐ ﺑﺮ ﺧﻮﻳﺸﱳ ﺍﺳﺖ‪.‬‬
‫]ﳘﺰﻩ‪ .[١:‬ﻭﺍﻯ ﺑﺮ ﻫﺮ ﻃﻌﻨﻪ ﺯﻥ ﻋﻴﺐ ﺳﺎﺯ‪ ،‬ﳌﹼﺎﺯ ﻭﳌﺰﻩ ﺑﻪ ﻣﻌﲎ ﻛﺜﲑﺍﻟﻠﻤﺰ ﺍﺳﺖ‪.‬‬
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‫ﺴ ‪‬ﻪ ﻟﹶﻤ‪‬ﺴﹰﺎ‪ :‬ﻣﺴ‪ ‬ﻪ ِﺑ ‪‬ﻴ ِﺪ ِﻩ«‪] .‬ﺍﻧﻌﺎﻡ‪ .[٧:‬ﺍﮔﺮ ﻛﺘﺎﰉ ﺩﺭ ﻛﺎﻏﺬ ﺑﺮ ﺗﻮ ﻧﺎﺯﻝ ﻣﻰﻛﺮﺩﱘ ﻭ ﺩﺳﺖ ﺑﺮ ﺁﻥ ﻣﻰﻣﺎﻟﻴﺪﻧﺪ ﺣﺘﻤﹰﺎ ﻛﻔﹼﺎﺭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺳﺤﺮﻯ ﺁﺷﻜﺎﺭ‬
‫ﳌﺲ = ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ »ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺍﺳﺖ‪.‬‬
 ‫ﺩﺭ ﳌﺲ ﻃﻠﺐ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻛﻪ ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ ﺑﺮﺍﻯ ﺩﺍﻧﺴﱳ ﺍﺳﺖ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﮔﺎﻫﻰ ﺍﺯ ﻃﻠﺐ ﺑﻪ ﳌﺲ ﺗﻌﺒﲑ ﺁﻭﺭﻧﺪ‪ ،‬ﻟﺬﺍ ﺩﺭ ﺍﻗﺮﺏ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﺁﻥ‬
‫ﺲ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ :‬ﹶﻃ ﹶﻠ ‪‬ﺒ ‪‬ﻪ« ]ﺟﻦ‪ .[٨:‬ﺩﺭ ﺍﻳﻨﺠﺎ ﳌﺲ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﻃﻠﺐ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺧﻮﺍﺳﺘﻴﻢ ﺑﻪ ﺁﲰﺎﻥ ﺻﻌﻮﺩ ﻛﻨﻴﻢ ﺁﻧﺮﺍ ﻳﺎﻓﺘﻴﻢ ﻛﻪ ﺍﺯ ﻧﮕﻬﺒﺎﻧﺎﻥ ﻭﺷﻬﺎ‪‬ﺎ ﭘﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﮔﻔﺘﻪ‪» :‬ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺐ«‪] .‬ﺣﺪﻳﺪ‪ .[١٣:‬ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻋﻘﺐ ﺑﺮﮔﺮﺩﻳﺪ ﻭ ﻧﻮﺭﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﲜﻮﻳﻴﺪ‪.‬‬
‫ﺲ‪ :‬ﹶﻃ ﹶﻠ ‪‬‬
‫ﺍﻟﺘﻤﺎﺱ‪ :‬ﺑﻪ ﳘﲔ ﻣﻨﺎﺳﺒﺖ ﺑﻪ ﻣﻌﲎ ﻃﻠﺐ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ِ» :‬ﺍﹾﻟ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫* ]ﻧﺴﺎﺀ‪] .[٤٣:‬ﻣﺎﺋﺪﻩ‪ .[٦:‬ﻳﺎ ﺑﺎ ﺯﻧﺎﻥ ﻧﺰﺩﻳﻜﻰ ﻛﺮﺩﻳﺪ ﻭ ﺁﰉ ﻧﻴﺎﻓﺘﻴﺪ ﺧﺎﻙ ﭘﺎﻙ ﺭﺍ ﻗﺼﺪ ﻛﺮﺩﻩ ﺗﻴﻤ‪‬ﻢ ﻛﻨﻴﺪ‪ .‬ﳌﺲ ﻭ ﻣﻼﻣﺴﻪ ﺯﻧﺎﻥ ﻛﻨﺎﻳﻪ ﺍﺯ ﻣﻘﺎﺭﺑﺖ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﺩﺭ ﻗﺎﻣﻮﺱ‬
‫ﺲ ﺍﻟﹾﺠﺎ ِﺭ‪‬ﻳ ﹶﺔ« ﻳﻌﲎ ﺑﺎ ﺍﻭ ﲨﺎﻉ ﻛﺮﺩ‪.‬‬
‫ﮔﻔﺘﻪ‪» :‬ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻢ ﺍﻟِﻨﺴ‪‬ﺎ َﺀ« ﲨﺎﻉ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﳎﺎﻫﺪ ﻭ ﺳﺪ‪‬ﻯ ﻭ ﻗﺘﺎﺩﻩ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻭ ﺍﺑﻮﺣﻨﻴﻔﻪ ﻭ ﺟﺒﺎﺋﻰ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ »ﻻ ‪‬ﻣ ‪‬‬
‫ﺍﺳﺖ‪ .‬ﺍﺯ ﻋﻤﺮﺑﻦ ﺧﻄﹼﺎﺏ‪ ،‬ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺷﻌﱮ ﻭ ﻋﻄﺎ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺷﺎﻓﻌﻰ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻣﺮﺍﺩ ﳌﺲ ﺯﻧﺎﻥ ﺍﺳﺖ ﺑﺎ ﺩﺳﺖ ﻭ ﻏﲑﻩ‪ .‬ﻭﱃ ﻗﻮﻝ ﺍﻭﻝ ﺻﺤﻴﺢ ﺍﺳﺖ‪ ...‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻣﻴﺎﻥ‬
‫ﻋﺮﺏ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻏﲑﻋﺮﺏ ﺍﺧﺘﻼﻑ ﺷﺪ ﻋﺠﻢﻫﺎ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﲨﺎﻉ ﺍﺳﺖ‪ ،‬ﻋﺮ‪‬ﺎ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺮﺍﺩ ﻣﺲ ﺯﻧﺎﻥ ﺍﺳﺖ‪ ،‬ﺍﺧﺘﻼﻓﺸﺎﻥ ﺑﺎ ﺑﻦ ﻋﺒﺎﺱ ﺭﺳﻴﺪ ﮔﻔﺖ‪ :‬ﺣﻖ ﺑﻪ ﺍﻣﻮﺍﱃ‬
‫ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﲨﺎﻉ ﺍﺳﺖ )ﳎﻤﻊ(‪.‬‬
‫ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٦:‬ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﺣﻜﻢ ﺣﺪﺙ ﺍﺻﻐﺮ ﻭ ﺍﻛﱪ ﺩﺭ ﺻﻮﺭﺕ ﻭﺟﺪﺍﻥ ﺁﺏ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻥ ﺣﻜﻢ ﻫﺮ ﺩﻭ ﺩﺭ ﺻﻮﺭﺕ ﻓﻘﺪﺍﻥ ﺁﺏ ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ‬
‫ﺴ‪‬ﺘ ‪‬ﻢ« ﺩﺳﺖ ﺯﺩﻥ ﺻﺮﻑ ﺑﺎﺷﺪ ﺣﻜﻢ ﺣﺪﺙ ﺍﻛﱪ ﺩﺭ ﺻﻮﺭﺕ ﻓﻘﺪﺍﻥ ﺁﺏ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﻳﻘﻴﻨﹰﺎ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﲨﺎﻉ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ »ﻻ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻢ ﺍﻟﻨِﺴﺎ َﺀ« ﭘﺮﺳﻴﺪﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻥ ﲨﺎﻉ ﺍﺳﺖ ﻭﻟﻴﻜﻦ ﺧﺪﺍﻭﻧﺪ ﭘﺮﺩﻩ ﭘﻮﺵ ﺍﺳﺖ ﻣﺴﺘﻮﺭ‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻛﺎﰱ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺣﻠﱮ ﮔﻮﻳﺪ ﺍﺯ ﺍﰉ ﻋﺒﺪﺍﷲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ »ﺃﹶﻭ‪‬ﻻ ‪‬ﻣ ‪‬‬
‫ﺴﻢ‪ ‬ﻛﹶﻤﺎ ‪‬ﺗﺴ‪‬ﻤ‪‬ﻮ ﹶﻥ«‪.‬‬
‫ﺤﺐ‪ ‬ﺍﻟﺴ‪ ‬ﺘ ‪‬ﺮ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺑﻮﺩﻥ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻟﺬﺍ ﻣﺎﻧﻨﺪ ﴰﺎ ﺍﺳﻢ ﻧﱪﺩﻩ ﺍﺳﺖ »ِﺍﻥﱠ ﺍﷲ ﺳ‪‬ﺘﲑ‪‬ﻳ ِ‬
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‫ﺖ ﺍﻟﺸ‪ ‬ﻰ َﺀ« ﻳﻌﲎ ﺁﻥ ﺭﺍ ﲨﻊ ﻭ ﺍﺻﻼﺡ ﻛﺮﺩﻡ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٥١‬ﺁﻣﺪﻩ »ﹶﺍ ﹶﻻ ‪‬ﻭِﺍﻥﱠ ﻣ‪‬ﻌﺎ ِﻭ‪‬ﻳ ﹶﺔ ﻗﺎ ‪‬ﺩﹸﻟ ‪‬ﻤ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﻟﹾﻐ‪‬ﻮﺍ ِﺓ« ﺑﺪﺍﻧﻴﺪ ﻣﻌﺎﻭﻳﻪ ﲨﻌﻰ ﺍﺯ‬
‫ﱂﹼ = ]ﻓﺠﺮ‪ .[١٩-٢٠:‬ﮔﻮﻳﻨﺪ‪» :‬ﹶﻟ ‪‬ﻤ ‪‬ﻤ ‪‬‬
‫ﻓﺮﻳﻔﺘﻪ ﮔﺎﻥ ﺭﺍ )ﺑﺴﻮﻯ ﴰﺎ( ﻛﺸﻴﺪﻩ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺍﻛﻞ ﱂﹼ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﺎﻝ ﺧﻮﻳﺶ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﲞﻮﺭﺩ ﻭ ﺩﺭ ﺧﻮﺭﺩﻥ ﻣﻴﺎﻥ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﺭﺍ ﲨﻊ ﻛﻨﺪ‪ .‬ﻳﻌﲎ ﳘﻪ ﻣﲑﺍﺙ ﻭ ﳎﻤﻮﻉ ﺁﻥ ﺭﺍ ﻛﻪ ﻧﺼﻴﺐ ﺧﻮﺩ ﻭ‬
‫ﻭﺭ‪‬ﺍﺙ ﺩﻳﮕﺮ ﺍﺳﺖ ﻣﻰﺧﻮﺭﻳﺪ ﻭ ﻣﺎﻝ ﻛﺜﲑ ﺭﺍ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﻳﺪ‪.‬‬
‫ﳌﻢ‪:‬‬
‫]ﳒﻢ‪.[٣٢:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﱂ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﮔﻨﺎﻩ ﮔﺎﻫﮕﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﻋﺎﺩﺕ ﺑﻪ ﺁﻥ ﻧﻜﺮﺩﻩ‪ ،‬ﺍﺻﺮﺍﺭ ﻫﻢ ﻧﺪﺍﺭﺩ ﻭ ﮔﺎﻫﮕﺎﻩ ﺍﺯ ﺭﻭﻯ ﻏﻔﻠﺖ ﻣﺮﺗﻜﺐ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ‬
‫ﲔ« ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﻛﱪ« ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﻛﺒﺎﺋﺮ ﻣﺸﺮﻭﺣ ﹰﺎ ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪.‬‬
‫ﻯ ﺣﻴﻨ ﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺣ ٍ‬
‫ﮔﻔﺘﻪ‪» :‬ﻓﹸﻼﻥﹲ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ﻛﹶﺬﺍ ﻟﹶﻤ‪‬ﻤ ﹰﺎ« »ﹶﺍ ‪‬‬
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‫ﳌﱠﺎ = ﻟﹶﻤ‪‬ﺎ ﺑﺮ ﺳﻪ ﻭﺟﻪ ﺑﺎﺷﺪ ﻳﻜﻰ ﺁﻧﻜﻪ ﳐﺼﻮﺹ ﻣﻀﺎﺭﻉ ﺍﺳﺖ ﻭ ﻣﺜﻞ » ﱂ« ﺟﺰﻡ ﻣﻰﺩﻫﺪ ﻭ ﻣﻌﲎ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﺎﺿﻰ ﻗﻠﺐ ﻣﻰﻛﻨﺪ ﻭ ﻏﺎﻟﺒ ﹰﺎ ﻣﻨﻔﻰ ﺁﻥ ﻧﺰﺩﻳﻚ ﺑﻪ ﺣﺎﻝ ﺍﺳﺖ ﻣﺜـﻞ‬
‫]ﺹ‪ .[٨:‬ﺑﻠﻜﻪ ﻫﻨﻮﺯ ﻋﺬﺍﺏ ﺭﺍ ﻧﭽﺸﻴﺪﻩﺍﻧﺪ‪.‬‬
‫ﺩﻭ‪‬ﻡ‪ :‬ﻇﺮﻑ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺣﲔ ﻭ ﺑﻪ ﻗﻮﻝ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﻪ ﻣﻌﲎ »ﺍﺫ« ﻭ ﳐﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﻣﺎﺿﻰ ﻣﺜﻞ ]ﺍﺳﺮﺍﺀ‪.[٦٧:‬‬
‫ﺳﻮ‪‬ﻡ ﺣﺮﻑ ﺍﺳﺘﺜﻨﺎﺳﺖ ﺑﻪ ﻣﻌﲎ »ﺍِﻟﹼﺎ« ﻭ ﺑﺮ ﲨﻠﻪ ﺍﲰﻴ‪‬ﻪ ﺩﺍﺧﻞ ﺷﻮﺩ ﻣﺜﻞ ]ﻃﺎﺭﻕ‪) .[٤:‬ﺍﻗﺮﺏ(‪.‬‬
‫ﻋﺎﺻﻢ ﻭ ﻏﲑﻩ »ﻟﹶﻤ‪‬ﺎ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻣﺸﺪ‪‬ﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﳐﻔﹼﻒ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﺁﻥ ﺩﺭ ﺻﻮﺭﺕ ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ »ﺍِﻟﹼﺎ« ﻭ »ِﺍ ﹾﻥ« ﻧﺎﻓﻴﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻧﻴﺴﺖ ﻫﻴﭻ ﻧﻔﺴﻰ ﻣﮕﺮ ﺁﻧﻜﻪ ﺁﻥ ﺭﺍ ﺣﺎﻓﻈﻰ‬
‫ﺍﺳﺖ ﻭ ﺩﺭ ﺩﻭ‪‬ﻡ»ﺍﻥ« ﳐﻔﹼﻒ ﺍﺯ ﺛﻘﻴﻠﻪ ﺍﺳﺖ‪.‬‬
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‫ﻟﻦ = ﺣﺮﻑ ﻧﺼﺐ ﻭ ﻧﻔﻰ ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[١٢٠:‬ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻯ ﻫﺮﮔﺰ ﺍﺯ ﺗﻮ ﺭﺍﺿﻰ ﻧﺒﺎﺷﻨﺪ ﺗﺎ ﻣﮕﺮ ﺍﺯ ﺩﻳﻨﺸﺎﻥ ﭘﲑﻭﻯ ﻛﲎ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺑﺮﺍﻯ ﻧﻔﻰ ﺍﺑﺪ ﺍﺳﺖ ﻧﻪ ﺗﺎﻛﻴﺪ ﻧﻔﻰ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪ‪ ،‬ﺍﮔﺮ ﺑﺮﺍﻯ ﺍﺑﺪ ﺑﻮﺩ ﻟﻔﻆ »ﺍﻟﻴﻮﻡ« ﺩﺭ ﺁﻳﻪ ]ﻣﺮﱘ‪ .[٢٦:‬ﳕﻰﺁﻣﺪ ﻭ ﺍﮔﺮ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺑﻮﺩ ﻟﻔﻆ‬
‫»ﺍﺑﺪ« ﺩﺭ ]ﺑﻘﺮﻩ‪ .[٩٥:‬ﺗﻜﺮﺍﺭ ﻣﻰﺷﺪ ﻭ ﺍﺻﻞ ﻋﺪﻡ ﺗﻜﺮﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﭼﻴﺰﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻔﻴ ﹰﺎ ﻭ ﺍﺛﺒﺎﺗ ﹰﺎ ﻧﻘﻞ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﻃﱪﺳﻰ ﺫﻳﻞ ]ﺍﻋﺮﺍﻑ‪ .[١٤٣:‬ﻓﺮﻣﻮﺩﻩ ﻟﻦ ﻧﻔﻰ ﺍﺑﺪ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭﹶﻟ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﻨ‪ ‬ﻮ ‪‬ﻩ ﹶﺍﺑ‪‬ﺪﹰﺍ« »ﹶﻟ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﻠﹸﻘﹸﻮﺍ‬
‫ﺫﹸﺑﺎﺑ ﹰﺎ«‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻗﻮﻝ ﻗﺎﻣﻮﺱ ﺿﻌﻴﻒ ﺍﺳﺖ‪.‬‬
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‫ﳍﺐ = ﺷﻌﻠﻪ‪ .‬ﻣﺸﺘﻌﻞ ﺷﺪﻥ ﺁﺗﺶ‪ .‬ﺍﺳﻢ ﻭ ﻣﺼﺪﺭ ﻫﺮﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻣﻌﲎ ﻏﺒﺎﺭ ﺑﺮﺧﺎﺳﺘﻪ ﻧﻴﺰ ﺁﻳﺪ ]ﻣﺮﺳﻼﺕ‪ .[٣١:‬ﻧﻪ ﮔﻮﺍﺭﺍﺳﺖ ﻭ ﻧﻪ ﺍﺯ ﺷﻌﻠﻪ ﺁﺗﺶ ﺑﺎﺯ ﺩﺍﺭﺩ‪.‬‬
‫* ]ﻣﺴﺪ‪.[١-٣:‬‬
‫ﺍﺑﻮﳍﺐ ﻋﻤﻮﻯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻮﱃ ﺑﺮﺍﻯ ﺯﻳﺒﺎﻳﻴﺶ ﺍﺑﻮﳍﺐ ﻣﻰﮔﻔﺘﻨﺪ ﻭ ﺩﻭ ﮔﻮﻧﻪﺍﺵ ﮔﻮﱙ ﺷﻌﻠﻪ ﻣﻰﻛﺸﻴﺪﻧﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻗﺮﺁﻥ ﻛﻨﻴـﻪ‬
‫ﻣﺸﻬﻮﺭ ﺍﻭ ﺭﺍ ﺁﻭﺭﺩﻩ ﻭ ﻋﻨﻮﺍﻥ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻏﺮﺽ ﺍﺯ ﺍﺑﻮﳍﺐ ﮔﻔﱳ ﲢﻜﻢ ﻭ ﺍﺛﺒﺎﺕ ﺁﺗﺶ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻭ‪ ،‬ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺱ ﻗﻮ‪‬ﻟﻮ‪‬ﺍﻻ ﺍِﻟ ‪‬ﻪ ﺍِﻟﱠﺎ ﺍﻟﻠﱠ ‪‬ﻪ ﺗ‪‬ﻔﺤِﻠﻮ‪‬ﺍ‪ ،‬ﻣﺮﺩﻯ ﭘﺸﺖ‬
‫ﺍﺳﻢ ﺍﺑﻮﳍﺐ ﺑﻪ ﻧﻘﻠﻰ ﻋﺒﺪﺍﻟﻌﺰﻯ ﻭ ﺑﻪ ﻧﻘﻠﻰ ﻋﺒﺪﻣﻨﺎﻑ ﺍﺳﺖ‪ .‬ﻃﺎﺭﻕ ﳏﺎﺭﰉ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺑﺎﺯﺍﺭ ﺫﻯﺍ‪‬ﺎﺯ ﺑﻮﺩﻡ‪ ،‬ﺟﻮﺍﱏ ﻣﻰﮔﻔﺖ‪ :‬ﺍﹶ‪‬ﻳﻬ‪‬ﺎﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺳﺮ ﺍﻭ ﺑﺮ ﺍﻭ ﺳﻨﮓ ﻣﻰﺯﺩ ﻭ ﭘﺎﻫﺎﻳﺶ ﺭﺍ ﺧﻮﱏ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭﻣﻰﮔﻔﺖ‪ :‬ﺍﻯ ﻣﺮﺩﻡ ﺍﻭ ﺩﺭﻭﻏﮕﻮ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻜﻨﻴﺪ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺍﻳﻦ ﻛﻴﺴﺖ؟ ﮔﻔﺘﻨﺪ‪ :‬ﳏﻤﺪ ﺍﺳﺖ ﻣﻰﮔﻮﻳﺪ ﭘﻴﻐﻤﱪﻡ ﻭ ﺁﻥ ﻋﻤﻮﻳﺶ ﺍﺑﻮﳍﺐ ﺍﺳﺖ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻭ ﺩﺭﻭﻏﮕﻮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﺑﻮﳍﺐ ﺩﺭ »ﺗﺒﺐ« ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ ﻭ ﻣﻰﺍﻓﺰﺍﻳﻴﻢ ﻛﻪ‪ :‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺁﻳﺎ ﺑﺎ ﺍﻳﻦ ﺳﻮﺭﻩ ﺑﺎﺯ ﺍﺑﻮﳍﺐ ﻗﺪﺭﺕ ﺩﺍﺷﺖ ﻛﻪ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﺩ ﻭ ﺑﺎﺯ ﺍﳝﺎﻥ ﺑﺮ ﺍﻭ ﻓﺮﺽ ﻭ‬
‫ﺐ« ﳕﻰﺷﺪ؟‬
‫ﺕ ﹶﻟ ‪‬ﻬ ٍ‬
‫ﻻﺯﻡ ﺑﻮﺩ؟ ﻭ ﺍﮔﺮ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﺩ ﺗﻜﺬﻳﺐ ﻭﻋﺪﻩ »ﺳ‪‬ﻴ‪‬ﺼ‪‬ﻠﻰ ﻧﺎﺭﹰﺍ ﺫﺍ ‪‬‬
‫ﺟﻮﺍﺏ‪ :‬ﺁﺭﻯ ﺍﳝﺎﻥ ﺑﺮﺍﻯ ﺍﻭ ﻻﺯﻡ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﻭﻋﻴﺪ ﺑﻪ ﺷﺮﻁ ﻋﺪﻡ ﺍﳝﺎﻥ ﺍﺳﺖ‪...‬‬
‫ﺍﮔﺮ ﻓﺮﺽ ﻛﻨﻴﻢ ﻛﻪ ﺍﺑﺎﳍﺐ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ« ﻣﻰﭘﺮﺳﻴﺪ ﻭ ﻣﻰﮔﻔﺖ‪ :‬ﺍﮔﺮ ﺍﳝﺎﻥ ﺁﻭﺭﻡ ﺑﺎﺯ ﺩﺍﺧﻞ ﺁﺗﺶ ﺧﻮﺍﻫﻢ ﺷﺪ؟ ﺣﻀﺮﺕ ﻣﻰﻓﺮﻣﻮﺩ‪ :‬ﻧﻪ ﺯﻳﺮﺍ ﻛﻪ ﺷﺮﻁ‬
‫ﺩﺧﻮﻝ ﺁﺗﺶ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺑﻮﺩ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﺟﻮﺍﺏ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺩﺭ ﺫﻳﻞ ﺑﻴﺎﻥ ﺧﻮﺩ ﮔﻔﺘﻪ‪ :‬ﺍﺑﻮﳍﺐ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﺑﻮﺩ ﻛﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩ ﻭ ﺍﺯ ﻋﺬﺍﺏ ﺣﺘﻤﻰ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻛﻔﺮﺵ ﺑﻮﺩ ﳒﺎﺕ ﻳﺎﺑﺪ‪.‬‬
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‫ﺐ ‪‬ﻭ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ« ﺳﮓ ﻭ ﻏﲑ ﺳﮓ‬
‫ﺚ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ ‪‬‬
‫ﳍﺚ = ﳍﺚ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﮓ ﺍﺯ ﻋﻄﺶ ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﳎﻤﻊ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪» :‬ﹶﻟ ‪‬ﻬ ﹶ‬
‫ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﺎ ﺗﻨﻔﺲ ﺷﺪﻳﺪ ﺍﺯ ﺟﻬﺖ ﻋﻄﺶ ﻳﺎ ﺭﻧﺞ ﻳﺎ ﺧﺴﺘﮕﻰ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ]ﺍﻋﺮﺍﻑ‪.[١٧٦:‬‬
‫ﻳﻌﲎ ﺣﻜﺎﻳﺖ ﺍﻭ ﺣﻜﺎﻳﺖ ﺳﮓ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺑﺮ ﺁﻥ ﲪﻠﻪ ﻛﲎ ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ﻭ ﺍﮔﺮ ﺗﺮﻛﺶ ﻛﲎ ﺑﺎﺯ ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﲑﻭﻥ ﻣﻰﺁﻭﺭﺩ‪ ،‬ﺍﻳﻦ ﻣﺜﻞ ﺁﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ‬
‫ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ‪ :‬ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺳﮓ ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﺎ ﺩﻡ ﺯﺩﻥ ﺷﺪﻳﺪ ﺑﲑﻭﻥ ﻣﻰﻛﻨﺪ ﺧﻮﺍﻩ ﺍﻭ ﺭﺍ ﺑﺰﱏ ﻳﺎ ﻧﺰﱏ‪ ،‬ﺁﻥ ﺷﺨﺺ ﻫﻢ ﺧﻮﺍﺳﺘﺶ ﻫﻮﺍﻯ ﻧﻔﺲ ﺍﺳﺖ ﺧﻮﺍﻩ ﻭﺳﺎﺋﻞ ﺗﻮﻓﻴﻖ‬
‫ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﺑﺎﺷﺪ ﻳﺎ ﻧﺒﺎﺷﺪ‪ ،‬ﻣﻜﺬﺑ ﲔ ﻫﻢ ﻋﺎﺩﺗﺸﺎﻥ ﳘﺎﻥ ﺍﺳﺖ ﺧﻮﺍﻩ ﻫﺪﺍﻳﺘﺸﺎﻥ ﻛﲎ ﻳﺎ ﻧﻜﲎ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺍﻋﻠﻢ‪.‬‬
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‫ﳍﻢ = ]ﴰﺲ‪ .[٨:‬ﳍﻢ ﺑﻪ ﻣﻌﲎ ﺑﻠﻌﻴﺪﻥ ﺍﺳﺖ »ﹶﻟ ِﻬ ‪‬ﻢ ﺍﻟﺸ‪ ‬ﻰ َﺀ ﹶﻟﻬ‪‬ﻤﹰﺎ‪ِ :‬ﺍ ‪‬ﺑ‪‬ﺘ ﹶﻠ ‪‬ﻌ ‪‬ﻪ ِﺑﻤ‪ ‬ﺮ ٍﺓ« ﺍﳍﺎﻡ ﺗﻔﻬﻴﻢ ﲞﺼﻮﺻﻰ ﺍﺳﺖ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻳﺎ ﻣﻠﻚ ﻛﻪ ﻣﺄﻣﻮﺭ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﺡ‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪:‬ﺍﳍﺎﻡ ﺍﻟﻘﺎﺀ ﭼﻴﺰﻯ ﺍﺳﺖ ﺩﺭ ﻗﻠﺐ ﻭ ﳐﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻭ ﺍﺯ ﻣﻼﺀ ﺍﻋﻠﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ﻗﻮﻝ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« »ِﺍﻥﱠ ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﺚ ﰱ ﺭ‪‬ﻭﻋﻰ«‪.‬‬
‫ﲔ ‪‬ﻧ ﹶﻔ ﹶ‬
‫ﺍ ﹾﻟﺎﹶﻣ ‪‬‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺧﺪﺍ ﻓﺠﻮﺭ ﻭ ﺗﻘﻮﺍﻯ ﻧﻔﺲ ﺭﺍ ﺑﻪ ﻧﻔﺲ ﺗﻔﻬﻴﻢ ﻛﺮﺩ ﻭ ﻧﻔﺲ ﺍﻧﺴﺎﱏ ﺭﺍ ﻃﻮﺭﻯ ﺁﻓﺮﻳﺪ ﻛﻪ ﺫﺍﺗ ﹰﺎ ﺧﻮﺏ ﻭ ﺑﺪ ﻭ ﺻﻼﺡ ﻭ ﻓﺴﺎﺩ ﺭﺍ ﻣﻰﻓﻬﻤﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺐ« ﺍﻳﻦ ﻣﺸﻐﻮﻝ ﺷﺪﻥ ﺗﻮﺃﻡ ﺑﺎ ﻏﻔﻠﺖ ﺍﺳﺖ‪.‬‬
‫ﳍﻮ = ﻣﺸﻐﻮﻝ ﺷﺪﻥ‪ .‬ﭼﻴﺰﻯ ﻛﻪ ﻣﺸﻐﻮﻝ ﻣﻰﻛﻨﺪ »ﹶﻟﻬ‪‬ﺎ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﺑﺮﺍﻟﺸ‪ ‬ﻰ ِﺀ‪ :‬ﹶﻟ ‪‬ﻌ ‪‬‬
‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﳍﻮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﻣﻬﻢ ﺍﺳﺖ ﺑﻪ ﺩﺭﺩﺵ ﻣﻰﺧﻮﺭﺩ ﻣﺸﻐﻮﻝ ﳕﺎﻳﺪ‪] .‬ﺍﻧﻌﺎﻡ‪ .[٣٢:‬ﻧﻴﺴﺖ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﻣﮕﺮ ﺑﺎﺯﻯ ﻭ ﻣﺸﻐﻮﻝ ﻛﻨﻨﺪﻩ‪.‬‬
‫ﺍﳍﺎﺀ‪ :‬ﻣﺸﻐﻮﻝ ﻛﺮﺩﻥ‪] .‬ﻣﻨﺎﻓﻘﻮﻥ‪ .[٩:‬ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩﺗﺎﻥ ﴰﺎ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺧﺪﺍ ﻣﺸﻐﻮﻝ ﻭ ﻏﺎﻓﻞ ﻧﻜﻨﺪ ]ﻧﻮﺭ‪ .[٣٧:‬ﻣﺮﺩﺍﱏ ﻛﻪ ﲡﺎﺭﺕ ﻭ ﻓﺮﻭﺧﱳ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺧﺪﺍ ﻣﺸﻐﻮﻝ ﻭ ﻏﺎﻓﻞ‬
‫ﳕﻰﻛﻨﺪ‪.‬‬
‫* ]ﻋﺒﺲ‪ .[٨-١٠:‬ﺗﻠﻬﻰ ﻣﺸﻐﻮﻝ ﺷﺪﻥ ﻭ ﻏﻔﻠﺖ ﻭﺭﺯﻳﺪﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻣﺎ ﺁﻧﻜﻪ ﺷﺘﺎﺑﺎﻥ ﭘﻴﺶ ﺗﻮ ﻣﻰﺁﻳﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﻣﻰﺗﺮﺳﺪ ﺗﻮ ﺍﺯ ﺍﻭ ﻏﺎﻓﻞ ﻣﻰﺷﻮﻯ ﻭ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﻣﺸﻐﻮﻝ‬
‫ﻣﻰﮔﺮﺩﻯ‪.‬‬
‫* ]ﺍﻧﺒﻴﺎﺀ‪ .[٣:‬ﺁ‪‬ﺎ ﺑﻪ ﺑﺎﺯﻯ ﺯﻧﺪﮔﻰ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﺩﳍﺎﻳﺸﺎﻥ ﺑﻪ ﻏﲑ ﺣﻖ ﻣﺸﻐﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﳍﻮ ﺍﳊﺪﻳﺚ‬
‫]ﻟﻘﻤﺎﻥ‪.[٦:‬‬
‫ﻳﻌﲎ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﻣﺮﺩﻡ ﺣﺪﻳﺚ ﻣﺸﻐﻮﻝ ﻛﻨﻨﺪﻩ ﺭﺍ ﻣﻰﺧﺮﺩ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﮔﻤﺮﺍﻩ ﻛﻨﺪ ﻭ ﺭﺍﻩ ﺧﺪﺍ ﺭﺍ ﻣﺴﺨﺮﻩ ﮔﲑﺩ‪ ،‬ﻋﺬﺍﺏ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻧﻀﺮ ﺑﻦ ﺣﺮﺙ ﺑﻦ ﻋﻠﻘﻤﻪ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ ﺑﺮﺍﻯ ﲡﺎﺭﺕ ﺑﻪ ﻓﺎﺭﺱ ﻣﻰﺭﻓﺖ‪ ،‬ﺍﺧﺒﺎﺭ ﻋﺠﻢ ﺭﺍ ﻣﻰﺁﻣﻮﺧﺖ ﻭ ﺑﺮ ﻗﺮﻳﺶ ﻧﻘﻞ ﻣﻰﻛﺮﺩ ﻭ ﻣﻰﮔﻔﺖ‪ :‬ﳏﻤﺪ‬
‫ﺑﻪ ﴰﺎ ﺍﺧﺒﺎﺭ ﻋﺎﺩ ﻭ ﲦﻮﺩ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻣﻦ ﻫﻢ ﺩﺍﺳﺘﺎﻥ ﺭﺳﺘﻢ‪ ،‬ﺍﺳﻔﻨﺪﻳﺎﺭ‪ ،‬ﻭ ﺍﺧﺒﺎﺭ ﻛﺴﺮﻯﻫﺎ ﺭﺍ‪ ،‬ﻣﺮﺩﻡ ﺑﻪ ﺩﺍﺳﺘﺎﻧﺴﺮﺍﺋﻰ ﺍﻭ ﮔﻮﺵ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﺷﻨﻴﺪﻥ ﻗﺮﺁﻥ ﺩﺳﺖ ﻣﻰﻛﺸﻴﺪﻧﺪ‪.‬‬
‫ﺱ ِﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺘ‪‬ﺮﻯ‪ «...‬ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ ﺑﻦ ﻋﻠﻘﻤﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ » ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﮔﻤﺎﻥ ﺑﻴﺸﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﲤﺎﻡ ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﻗﺮﺁﻥ ﺣﺎﻭﻯ ﺣﻘﺎﺋﻖ ﻭ ﺭﺍﻫﻬﺎﻯ ﺳﻌﺎﺩﺕ ﺩﻧﻴﺎ ﻭ‬
‫ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﺣﻜﺎﻳﺎﺗﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﻧﻘﻞ ﺷﺪﻩ ﻣﺜﻞ ﺣﻜﺎﻳﺖ ﻟﻘﻤﺎﻥ ﭘﺮ ﺍﺯ ﻓﻮﺍﺋﺪ ﻭ ﻧﺼﺎﺋﺢ ﺍﺳﺖ ﻧﻪ ﻣﺜﻞ ﻗﺼﻪ ﺭﺳﺘﻢ ﻭ ﺍﺳﻔﻨﺪﻳﺎﺭ ﻛﻪ ﺟﺰ ﳍﻮ ﺍﳊﺪﻳﺚ ﻧﻴﺴﺖ‪.‬‬
‫ﻏﻨﺎﺀ‬
‫ﺭﻭﺍﻳﺎﺕ ﺑﺴﻴﺎﺭﻯ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﻧﺎﺯﻝ ﺷﺪﻩ ﻛﻪ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﺑﺮﺍﻳﻨﻜﻪ ﻏﻨﺎﺀ ﻭ ﺁﻭﺍﺯ ﺧﻮﺍﱏ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﳍﻮﺍﳊﺪﻳﺚ ﺍﺳﺖ ﻭ ﺣﺮﺍﻡ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﻭﺳﺎﺋﻞ ﻭ‬
‫ﻏﲑﻩ ‪.‬‬
‫ﺯﻧﺪﮔﻰ ﳍﻮ‪:‬‬
‫]ﻋﻨﻜﺒﻮﺕ‪ .[٦٤:‬ﻟﻔﻆ »ﹶﻟﻬ‪‬ﻮ ﻭ ﻟﹶﻌِﺐ« ﭼﻬﺎﺭﺑﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﻟﻌﺐ ﺑﻮﺩﻥ ﺁﻥ ﺩﺭ »ﻟﻌﺐ« ﺳﺨﻦ ﮔﻔﺘﻴﻢ‪.‬‬
‫ﺗﻌﺒﲑ »ﹶﻟﻬ‪‬ﻮ« ﺩﺭﺑﺎﺭﻩ ﺩﻧﻴﺎ ﻣﺸﻌﺮ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺣﻖ ﻭ ﺁﺧﺮﺕ ﻏﺎﻓﻞ ﻣﻰﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ]ﻣﻨﺎﻓﻘﻮﻥ‪] .[٩:‬ﻧﻮﺭ‪ .[٣٧:‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻭ‬
‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻫﺴﺖ‪] :‬ﺍﻧﻌﺎﻡ‪ .[٧٠:‬ﭘﺲ ﺑﺎﻳﺪ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﻮﺍﻇﺐ ﺑﻮﺩ‪.‬‬
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‫ﻟﻮ = ﻟﻮ ﺩﺍﺭﺍﻯ ﺍﻗﺴﺎﻣﻰ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﻣﻔﻴﺪ ﺷﺮﻃﻴﺖ ﺍﺳﺖ ﻣﻴﺎﻥ ﺩﻭ ﲨﻠﻪ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺍﻣﺘﻨﺎﻉ ﺟﻮﺍﺏ ﺩﺍﺭﺩ ﺑﻪ ﺟﻬﺖ ﺍﻣﺘﻨﺎﻉ ﺷﺮﻁ ﻭ ﺷﺮﻃﻴﺖ ﺩﺭ ﻣﺎﺿﻰ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪.[٢٢:‬ﺍﮔﺮ ﺩﺭ ﺯﻣﲔ ﻭ ﺁﲰﺎ‪‬ﺎ ﺧﺪﺍﻳﺎﱏ‬
‫ﻏﲑ ﺍﺯ ﺧﺪﺍ ﺑﻮﺩ ﻫﺮ ﺁﻳﻨﻪ ﻓﺎﺳﺪ ﻣﻰﺷﺪﻧﺪ‪ .‬ﻓﺎﺳﺪ ﻧﺸﺪﻩﺍﻧﺪ ﺯﻳﺮﺍ ﻏﲑ ﺍﺯ ﺧﺪﺍ‪ ،‬ﺧﺪﺍﻳﺎﱏ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬ﻭ ﺍﻏﻠﺐ ﺩﺭ ﺟﻮﺍﺏ ﺁﻥ ﻻﻡ ﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﻭ ﮔﺎﻫﻰ ﺑﺪﻭﻥ ﻻﻡ ﺑﺎﺷﺪ ﻣﺜﻞ‬
‫]ﻭﺍﻗﻌﺔ‪.[٧٠:‬‬
‫‪ -٢‬ﺣﺮﻑ ﻣﺼﺪﺭﻯ ﻣﺜﻞ »ﹶﺍ ﹾﻥ« ﻣﺼﺪﺭﻳﻪ ﻭ ﺑﻴﺸﺘﺮ ﺑﻌﺪ ﺍﺯ ﻛﻠﻤﻪ » ‪‬ﻭﺩ‪ - ‬ﻳ ‪‬ﻮﺩ‪ «‬ﺁﻳﺪ ﻣﺜﻞ ]ﻗﻠﻢ‪] .[٩:‬ﺑﻘﺮﻩ‪ .[٩٦:‬ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺍﻥ ﻣﺼﺪﺭﻳﻪ ﺍﺳﺖ ﻳﻌﲎ ﺩﻭﺳﺖ ﻣﻰﺩﺍﻧﺪ‬
‫ﺍﻳﻨﻜﻪ ﻣﺪﺍﻫﻨﻪ ﻛﲎ ﻣﺪﺍﻫﻨﻪ ﻛﻨﻨﺪ‪.‬‬
‫‪ -٣‬ﺑﻪ ﻣﻌﲎ ﺗ‪‬ﻤ‪‬ﻨ‪‬ﻰ )ﺍﻳﻜﺎﺵ( ﻣﺜﻞ ]ﺳﺒﺎﺀ‪ .[٣١:‬ﺍﻯ ﻛﺎﺵ ﺑﺒﻴﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺳﺘﻤﻜﺎﺭﺍﻥ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬
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‫ﺡ ﺍﻟﺸ‪ ‬ﻰ ُﺀ ﻟﹶﻮ‪‬ﺣ ﹰﺎ‪ :‬ﺑ ‪‬ﺪﹶﺃ« ﺁﻧﮕﺎﻩ ﻟﻮﺡ ﺑﻪ ﻫﺮ ﲣﺘﻪ ﻭ ﺻﻔﺤﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ ﺧﻮﺍﻩ ﺍﺯ ﭼﻮﺏ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁﻥ‪.‬‬
‫ﻟﻮﺡ = ﻟﻮﺡ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﺍﺳﺖ »ﻻ ‪‬‬
‫ﺻﻔﺤﻪ ﺭﺍ ﺍﺯ ﺁﻥ ﻟﻮﺡ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻌﺎﱏ ﺩﺭ ﺁﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﻛﺘﺎﺑﺖ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﳎﻤﻊ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪ ،‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﻳﻦ ﻋﻠﺖ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ »ﻗﻴﻞ« ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻗﻮﱃ ﻋﻠﺖ ﺁﻥ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﺧﻄﻮﻁ ﺩﺭ ﺁﻥ ﺍﺳﺖ ]ﻗﻤﺮ‪ .[١٣:‬ﻧﻮﺡ ﺭﺍ ﺑﻪ ﭼﻴﺰﻯ ﻛﻪ ﲣﺘﻪﻫﺎ ﻭ ﻣﺴﻤﺎﺭﻫﺎ ﺩﺍﺷﺖ ﲪﻞ ﻛﺮﺩﱘ ﻣﻨﻈﻮﺭ ﻛﺸﱴ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺍﻟﻮﺍﺡ ﲨﻊ‬
‫ﻟﻮﺡ ﺍﺳﺖ‪.‬‬
‫]ﺍﻋﺮﺍﻑ‪ .[١٤٥-١٥٠-١٥٤:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻟﻮﺍﺡ ﺻﻔﺤﻪﻫﺎﻯ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺍﺯ ﭼﻮﺏ ﺑﻮﺩﻩ ﻳﺎ ﭼﺮﻡ ﻳﺎ ﻓﻠﺰ ﻭ ﻏﲑﻩ‪.‬‬
‫ﺑﻪ ﻗﻮﱃ ﺁ‪‬ﺎ ﺍﺯ ﭼﻮﺏ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺁﲰﺎﻥ ﺁﻣﺪﻧﺪ ﺑﻪ ﻗﻮﻝ ﺍﺯ ﺯﻣﺮ‪‬ﺩ ﺑﻮﺩﻧﺪ ﺑﻪ ﻃﻮﻝ ﺩﻩ ﺫﺭﺍﻉ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺍﺯ ﺯﺑﺮﺟﺪ ﺳﺒﺰ ﻭ ﻳﺎﻗﻮﺕ ﺳﺮﺥ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺩﻭ ﻟﻮﺡ ﺑﻮﺩﻧﺪ‪ ،‬ﺯﺟ‪‬ﺎﺝ ﮔﻔﺘﻪ ﺑﻪ ﺩﻭ‬
‫ﻟﻮﺡ ﺩﺭ ﻟﻐﺖ ﺍﻟﻮﺍﺡ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺭﺍ ﺍﻋﺘﺒﺎﺭﻯ ﻧﻴﺴﺖ ﻭ ﺍﺯ »ﻛﹶﺘ‪‬ﺒ‪‬ﻨﺎ« ﻣﻰﺷﻮﺩ ﻓﻬﻤﻴﺪ ﻛﻪ ﺍﻟﻮﺍﺡ ﺍﺯ ﺁﲰﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺤﺮ‪ :‬ﹶﻏﻴ‪ ‬ﺮ ‪‬ﻩ« ‪‬ﺑﺸ‪‬ﺮ ﲨﻊ ﺑﺸﺮﻩ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭘﻮﺳﺖ ﺑﺪﻥ ﺍﺳﺖ ﻳﻌﲎ ﭼﻪ ﻣﻴﺪﺍﱏ ﺳﻘﺮ ﭼﻴﺴﺖ؟ ﻧﻪ ﻣﻰﮔﺬﺍﺭﺩ ﻭ ﻧﻪ‬
‫* ]ﻣﺪﺛﺮ‪٢٧:‬ﻭ‪٢٨‬ﻭ‪ .[٢٩‬ﺗﻠﻮﻳﺢ ﺑﻪ ﻣﻌﲎ ﺗﻐﻴﲑ ﺍﺳﺖ »ﹶﻟﻮ‪ ‬ﺣ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺩﺳﺖ ﻣﻰﻛﺸﺪ ﺗﻐﻴﲑ ﺩﻫﻨﺪﻩ ﭘﻮﺳﺘﻬﺎﻯ ﺑﺪﻥ ﺍﺳﺖ‪.‬‬
‫ﻟﻮﺡ ﳏﻔﻮﻅ‬
‫]ﺑﺮﻭﺝ‪٢٢:‬ﻭ‪ .[٢١‬ﻟﻮﺡ ﳏﻔﻮﻅ ﻛﻪ ﻇﺮﻑ ﻗﺮﺁﻥ ﺍﺳﺖ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﻭ ﺍﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﹸﺍﻡ‪ «‬ﺫﻳﻞ ﺁﻳﻪ ]ﺯﺧﺮﻑ‪ .[٤:‬ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺻﺤﺒﺖ ﻛﺮﺩﻩﺍﱘ‪.‬‬
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‫ﺠ ﹶﺄ« )ﺍﻗﺮﺏ( ﺗﺴﻠﹼﻞ ﺧﺎﺭﺝ ﺷﺪﻥ ﺑﻪ ﻃﻮﺭ‬
‫ﺠ‪‬ﺒ ِﻞ ﹶﻟُﻮﺍﺫﹰﺍ ﻭ ﻟِﻴﺎﺫﹰﺍ‪ِ :‬ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﺘ ‪‬ﺮِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﺘ ‪‬‬
‫ﻟﻮﺫ = ]ﻧﻮﺭ‪ .[٦٣:‬ﻟِﻮﺍﺫﺑﻪ ﺷﻰﺀ‪ ،‬ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﻪ ﺁﻥ ﻭ ﳐﻔﻰ ﺷﺪﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﺍﺳﺖ »ﻻ ﹶﺫ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﺑِﺎﹾﻟ ‪‬‬
‫ﭘﻨﻬﺎﱏ‪ ،‬ﻣﻮﻗﻌﻰ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻣﺮﺩﻡ ﺑﻪ ﻛﺎﺭﻯ ﺩﻋﻮﺕ ﻣﻰﻛﺮﺩﻧﺪ ﺑﻌﻀﻰﻫﺎ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺑﻌﻀﻰ ﺑﻪ ﻃﻮﺭ ﭘﻨﻬﺎﱏ ﺍﺯ ﻣﺴﺠﺪ ﺧﺎﺭﺝ ﻣﻰﺷﺪﻧﺪ »ﻟﻮﺍﺫ« ﻣﺼﺪﺭ‬
‫ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺩﺍﻧﺎﺳﺖ ﺑﻪ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﭘﻨﺎﻩ ﻳﻜﺪﻳﮕﺮ ﭘﻨﻬﺎﱏ ﺧﺎﺭﺝ ﻣﻰﺷﻮﻧﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻟﻮﻁ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ٢٧‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻧﻴﺰ ﺣﺎﻝ ﺍﻭ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻫﺎﻧﺖ ﳕﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫»ﺗﻮﺭﺍﺕ« ﮔﺬﺷﺖ‪.‬‬
‫ﺍﻭ ﭘﻴﺎﻣﱪﻯ ﺻﺎﺣﺐ ﻓﻀﻴﻠﺖ ﺑﻮﺩ ]ﺍﻧﻌﺎﻡ‪ .[٨٦:‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﻯ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﻋﻨﺎﻳﺖ ﻛﺮﺩﻩ ﺑﻮﺩ ]ﺍﻧﺒﻴﺎﺀ‪] .[٧٤:‬ﺻﺎﻓﺎﺕ‪] .[١٣٣:‬ﺍﻧﺒﻴﺎﺀ‪.[٧٥:‬‬
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‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ]ﻋﻨﻜﺒﻮﺕ‪ .[٢٦:‬ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺍﺑﻦ ﺯﻳﺪ ﻭ ﲨﻬﻮﺭ ﻣﻔﺴ‪‬ﺮﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻟﻮﻁ ﭘﺴﺮ ﺧﻮﺍﻫﺮ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩ ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺗﻜﻮﻳﻦ ﺑﺎﺏ ‪.١٤‬‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﻟﻮﻁ ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٨٦‬ﺍﻧﻌﺎﻡ ﺁﻥ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻮﻗﻊ ﺑﻌﺜﺖ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺑﺎﺑﻞ ﻫﻨﻮﺯ ﻟﻮﻁ ﺑﻪ ﭘﻴﺎﻣﱪﻯ ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ ﻭ ﺁﻥ ﻭﻗﺖ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻧﺠ‪‬ﻴ‪‬ﻨﺎ ‪‬ﻩ‬
‫ﲔ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺑﺎﺑﻞ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﻓﻠﺴﻄﲔ ﻫﺠﺮﺕ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺽ ﺍﻟﱠﱴ ﺑﺎﺭ‪‬ﻛﹾﻨﺎ ﻓﻴﻬﺎ ﻟِﻠﹾﻌﺎﻟﹶﻤ ‪‬‬
‫‪‬ﻭ ﻟﹸﻮﻃﹰﺎ ﺍِﻟﹶﻰ ﺍﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﺜﺖ ﻟﻮﻁ ﺩﺭ ﻓﻠﺴﻄﲔ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺍﻭ ﺩﺭ ﳏﻴﻂ ﺯﻧﺪﮔﻰ ﺧﻮﻳﺶ ﺑﺎ ﺁﻧﻜﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺒﻮ‪‬ﺕ ﺩﺍﺷﺖ ﺑﺮ ﻗﻮﻡ ﺧﻮﻳﺶ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ »ﺍﺥ«‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﺎ ﺁﻧﻜﻪ ﺍﻫﻞ ﺑﺎﺑﻞ ﺑﻮﺩ ﭼﺮﺍ ﺩﺭ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ .[١٦١:‬ﺑﺮﺍﺩﺭ ﻗﻮﻡ ﺧﻮﻳﺶ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؟‬
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‫ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭ ﳏﻞﹼ ﺑﻌﺜﺖ ﺣﱴ ﻳﻜﻨﻔﺮ ﻫﻢ ﺑﻪ ﺍﻭ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ ﻭ ﺯﻧﺶ ﻧﻴﺰ ﺍﺯ ﲨﻠﻪ ﻏﲑ ﻣﺆﻣﻨﲔ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺧﻮﺩ ﻧﱪﺩ ﻭ ﻣﻮﺭﺩ ﻋﺬﺍﺏ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ ]ﺍﻋﺮﺍﻑ‪.[٨٣:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ »ﺍﻫﻞ« ﻛﻪ ﳒﺎﺕ ﻳﺎﻓﺘﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺩﻭ ﻧﻔﺮ ﺩﺧﺘﺮﺵ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎ ﭘﺪﺭﺷﺎﻥ ﺍﺯ ﺁﳒﺎ ﺑﲑﻭﻥ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺁﳒﺎ ﻓﻘﻂ ﻳﻚ ﺧﺎﻧﻪ ﺑﻮﺩ ﻛﻪ ﺍﻫﻠﺶ ﻣﺴﻠﻤﺎﻥ ﺑﻮﺩﻧﺪ ﺁﻥ ﻫﻢ ﺧﺎﻧﻪ ﻟﻮﻁ ﺑﻪ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﺯﻧﺶ‪] .‬ﺫﺍﺭﻳﺎﺕ‪ .[٣٥-٣٦:‬ﺷﻬﺮﻯ ﻛﻪ ﭼﻨﺪ ﻧﻔﺮ ﺧﺪﺍﺷﻨﺎﺱ ﺩﺭ ﺁﻥ ﺑﺎﺷﻨﺪ ﻭ ﺁ‪‬ﺎ ﻫﻢ ﺍﺯ ﺁﻥ ﺑﲑﻭﻥ ﺭﻭﻧﺪ ﻧﺰﻭﻝ ﻋﺬﺍﺏ ﺑﺮ ﺁﻥ ﺣﺘﻤﻰ ﺍﺳﺖ‪.‬‬
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‫ﺍﺯ ﻟﻔﻆ ﻣﺆﺗﻔﻜﺎﺕ ﺩﺭ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ .[٧٠:‬ﻭ ﺩﺭ ]ﺣﺎﻗﺔ‪ .[١٠:‬ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﻟﻮﻁ ﺍﺳﺖ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭ ﻋﺬﺍﺏ ﻗﻮﻡ ﻭﻯ ﭼﻨﺪﻳﻦ ﺷﻬﺮ ﻭﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺗﻜﻮﻳﻦ ﺑﺎﺏ ‪ .١٣‬ﻫﺴﺖ ﻛﻪ ﳏﻞﹼ ﺳﻜﻮﻧﺖ ﻟﻮﻁ ﺷﻬﺮ ﺳﺪﻭﻡ ﺑﻮﺩ ﻭ ﺍﻭ ﺑﺮ ﺁﻥ ﺷﻬﺮ ﻭ ﺷﻬﺮﻫﺎﻯ ﺍﻃﺮﺍﻑ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﳎﻤﻮﻋﹰﺎ ﭼﻬﺎﺭ ﺷﻬﺮ ﺑﻮﺩﻧﺪ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ‬
‫ﻭ ﺁ‪‬ﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﺳﺪﻭﻡ‪ ،‬ﻋﻤﻮﺭﻩ‪ ،‬ﺻﻮﻏﺮ ﻭ ﺻﺒﻮﻳﻴﻢ‪ .‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﳒﻢ‪ .[٥٣:‬ﻇﺎﻫﺮﹰﺍ ﻧﻈﺮ ﺑﻪ ﺳﺪﻭﻡ ﳏﻞﹼ ﺳﻜﻮﻧﺖ ﻟﻮﻁ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺷﻬﺮ ﺯﻳﺮ ﻭ ﺭﻭﺷﻮﻧﺪﻩ ﺭﺍ ﻫﻼﻙ ﻛﺮﺩ‪.‬‬
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‫ﺍﻫﺎﱃ ﺷﻬﺮﻫﺎﻯ ﻣﺰﺑﻮﺭ ﻇﺎﻫﺮﹰﺍ ﺑﺖﭘﺮﺳﺖ ﺑﻮﺩﻩﺍﻧﺪ ﮔﺮﭼﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻳﻪ ﺻﺮﳛﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺎﻓﺘﻢ‪ .‬ﺍﺯ ﺷﻨﻴﻌﺘﺮﻳﻦ ﺍﻋﻤﺎﻝ ﺁ‪‬ﺎ ﻋﻤﻞ ﻟﻮﺍﻁ ﺑﻮﺩ ﻭ ﺍﻭ‪‬ﻟﲔ ﻗﻮﻣﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﻋﻤﻞ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺷﺎﻳﻊ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻟﻮﻁ ﺑﻪ ﺁ‪‬ﺎ ﻣﻰﮔﻔﺖ‪] :‬ﺍﻋﺮﺍﻑ‪ .[٨٠:‬ﻭ ﭼﻨﺎﻥ ﻋﺎﺩﺕ ﻭ ﺳﻨ‪‬ﺖ ﻗﻮﻣﻰ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺣﱴ ﺩﺭ ﳎﺎﻟﺲ ﭘﻴﺶ ﺭﻭﻯ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﺍﳒﺎﻡ ﻣﻰﺩﺍﺩﻧﺪ ﻟﻮﻁ »ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ« ﺑﻪ ﺁ‪‬ﺎ ﻣﻰﮔﻔﺖ‪] :‬ﻋﻨﻜﺒﻮﺕ‪.[٢٩:‬‬
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‫ﺧﺪﺍﻭﻧﺪ ﻟﻮﻁ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻣﺒﻌﻮﺙ ﻛﺮﺩ‪ ،‬ﺍﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺗﻘﻮﻯ ﻭ ﻃﺮﻳﻖ ﻓﻄﺮﺕ ﺩﻋﻮﺕ ﳕﻮﺩ ﻭﱃ ﺣﺎﺿﺮ ﺑﻪ ﺷﻨﻴﺪﻥ ﻛﻼﻡ ﺣﻖ ﻧﺸﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ‪‬ﺪﻳﺪ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﺩﺍﻣﻪ ﺍﻳﻦ‬
‫ﺳﺨﻨﺎﻥ ﺍﺯ ﺷﻬﺮﺷﺎﻥ ﺑﲑﻭﻧﺶ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ]ﺷﻌﺮﺍﺀ‪ .[١٦٧:‬ﻭ ﺩﺭ ﻛﻼﻡ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ‪ :‬ﻟﻮﻁ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺧﻮﺩﺗﺎﻥ ﺑﲑﻭﻥ ﻛﻨﻴﺪ ﻛﻪ ﺍﺯ ﺍﻳﻨﻜﺎﺭ ﭘﺎﻛﻰ ﻣـﻰﺟﻮﻳﻨـﺪ‬
‫)]ﳕﻞ‪(.[٥٦:‬‬
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‫ﺳﺮﺍﳒﺎﻡ ﺧﺪﺍﻭﻧﺪ ﻣﻼﺋﻜﻪﺍﻯ ﺑﻪ ﻫﻼﻙ ﺁ‪‬ﺎ ﻣﺄﻣﻮﺭ ﻓﺮﻣﻮﺩ ﺁ‪‬ﺎ ﺍﺑﺘﺪﺍ ﭘﻴﺶ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ ﻭ ﺟﺮﻳﺎﻥ ﺭﺍ ﺑﻪ ﺍﺳﺘﺤﻀﺎﺭ ﻭﻯ ﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎ ﺁ‪‬ﺎ ﺑﻪ ﳎﺎﺩﻟﻪ ﭘﺮﺩﺍﺧﺖ ﺑﻪ‬
‫ﺍﻣﻴﺪ ﺁﻧﻜﻪ ﻣﻨﺼﺮﻓﺸﺎﻥ ﻛﻨﺪ ﻭ ﮔﻔﺖ‪ :‬ﻟﻮﻁ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎﺳﺖ‪ ،‬ﻣﻼﺋﻜﻪ ﮔﻔﺘﻨﺪ ﻣﻰﺩﺍﻧﻴﻢ‪ ،‬ﻟﻮﻁ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﺍ ﺧﺎﺭﺝ ﺧﻮﺍﻫﻴﻢ ﺳﺎﺧﺖ ﻣﮕﺮ ﺯﻧﺶ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﺎﻧـﺪﮔﺎﻥ ﺍﺳـﺖ‬
‫)]ﻋﻨﻜﺒﻮﺕ‪]) ([٣١-٣٤:‬ﻫﻮﺩ‪ ([٧٤:‬ﺑﺎﻻﺧﺮﻩ ﺧﻄﺎﺏ ﺁﻣﺪ ]ﻫﻮﺩ‪.[٧٦:‬‬
‫ﺁﻧﮕﺎﻩ ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﳏﻞﹼ ﻟﻮﻁ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻧﺪ ﻟﻮﻁ ﺍﺯ ﺩﻳﺪﻥ ﺁ‪‬ﺎ )ﻛﻪ ﳕﻰﺩﺍﻧﺴﺖ ﻓﺮﺷﺘﻪﺍﻧﺪ( ﻏﻤﮕﲔ ﺷﺪ ﻭ ﮔﻔﺖ ﺍﻣﺮﻭﺯ ﺭﻭﺯ ﺳﺨﱴ ﺍﺳﺖ )ﻛﻪ ﻣﻰﺗﺮﺳﻴﺪ ﻗﻮﻣﺶ ﺑـﻪ‬
‫ﻣﻴﻬﻤﺎﻧﺎﻥ ﻧﻈﺮ ﺳﻮﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ( ﻗﻮﻡ ﭼﻮﻥ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﻣﻴﻬﻤﺎﻧﺎﻥ ﺑﺎ ﺧﱪ ﺷﺪﻧﺪ ﺑﻪ ﺧﺎﻧﻪ ﻟﻮﻁ ﺭﻭ ﻛﺮﺩﻧﺪ )ﺗﺎ ﻣﮕﺮ ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻟﻮﻁ ﮔﺮﻓﺘﻪ ﻭ ﻋﻤﻞ ﻣﻨﺎﰱ ﻋﻔﺖ ﺑﻪ ﺟﺎ‬
‫ﺁﻭﺭﻧﺪ( ﻟﻮﻁ ﭼﻮﻥ ﻫﺠﻮﻡ ﺁ‪‬ﺎ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ ﮔﻔﺖ‪ :‬ﺍﻯ ﻗﻮﻡ ﺍﻳﻨﻚ ﺩﺧﺘﺮﺍﻥ ﻣﻦ ﻛﻪ ﺗﺰﻭﻳﺞ ﺁ‪‬ﺎ ﺑﺮ ﴰﺎ ﺣﻼﻝ ﺍﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﺗﺰﻭﻳﺞ ﻛﻨﻴﺪ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻣﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻣﻴﻬﻤﺎﻧﺎﱎ‬
‫ﺭﺳﻮﺍ ﻧﻜﻨﻴﺪ‪ ،‬ﺁﻳﺎ ﻣﺮﺩ ﻛﺎﻣﻠﻰ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﻧﻴﺴﺖ؟!‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﻣﻴﺪﺍﱏ ﻛﻪ ﺣﻘﻰ ﺩﺭ ﺩﺧﺘﺮﺍﻥ ﺗﻮ ﻧﺪﺍﺭﱘ ﻭ ﻣﺮﺍﺩ ﻣﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻫﺠﻮﻡ ﻣﻰﺩﺍﱏ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻱ ﻛﺎﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﴰﺎ ﻧﲑﻭﺋﻰ ﺩﺍﺷﺘﻢ ﻭ ﻳﺎ ﺑﻪ ﻋﺸﲑﻩ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﺗﻜﻴﻪ ﻣﻰﻛﺮﺩﻡ‪.‬‬
‫ﺩﺭﺍﻳﻦ ﻫﻨﮕﺎﻡ ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﺳﺨﻦ ﺩﺭﺁﻣﺪﻩ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﻟﻮﻁ ﻣﺎ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﻫﺴﺘﻴﻢ ﺍﻳﻨﻬﺎ ﻫﺮﮔﺰ ﺑﻪ ﺗﻮ ﻧﺮﺳﻨﺪ ﺩﺭ ﭘﺎﺳﻰ ﺍﺯ ﺷﺐ ﺧﻮﺩ ﺑﺎ ﺧﺎﻧﻮﺍﺩﻩﺍﺕ ﺑﻪ ﺟﺰ ﺯﻧﺖ ﻛﻪ‬
‫ﻋﺬﺍﺏ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﺍﺯ ﺍﻳﻨﺠﺎ ﺑﺮﻭﻳﺪ ﻭ ﻛﺴﻰ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻧﮕﺎﻩ ﻧﻜﻨﺪ ﻫﻨﮕﺎﻡ ﺻﺒﺢ ﻋﺬﺍﺏ ﺍﻳﻨﻬﺎ ﺭﺍ ﻓﺮﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻟﻮﻁ ﻭ ﺩﺧﺘﺮﺍﻧﺶ ﺍﺯ ﺁﳒﺎ ﺧﺎﺭﺝ ﺷﺪﻧﺪ ﻭ ﺗﺎ ﻭﻗﺖ‬
‫ﺻﺒﺢ ﺍﺯ ﳏﻴﻂ ﻋﺬﺍﺏ ﮔﺬﺷﺘﻨﺪ‪ ،‬ﻣﻮﻗﻊ ﺻﺒﺢ ﺍﻧﺘﻘﺎﻡ ﺧﺪﺍﺋﻰ ﺷﺮﻭﻉ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺩﻳﺎﺭ ﺁ‪‬ﺎ ﺯﻳﺮ ﻭ ﺭﻭ ﺷﺪ ﻭ ﺳﻨﮕﻬﺎﺋﻰ ﺑﺮ ﺁ‪‬ﺎ ﺑﺎﺭﻳﺪﻥ ﮔﺮﻓﺖ ]ﻫﻮﺩ‪.[٨٢:‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﻟﻮﻁ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺧﺘﺮﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻋﺮﺿﻪ ﻛﺮﺩ ﺷﻜﹼﻰ ﻧﻴﺴﺖ ﺩﺭ ﺳﻮﺭﻩ ﻫﻮﺩ ﺁﻣﺪﻩ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩ »ﻫﺆ‪‬ﻻ ِﺀ ﺑ‪‬ﻨﺎﺗﻰ ‪‬ﻫﻦ‪ ‬ﹶﺍ ﹾﻃ ‪‬ﻬ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ«‪ .‬ﻭ ]ﺣﺠﺮ‪.[٧١:‬‬
‫ﻗﻄﻌﹰﺎ ﻣﺮﺍﺩ ﺁﻥ ﺣﻀﺮﺕ ﺯﻧﺎ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻏﲑ ﳑﻜﻦ ﺍﺳﺖ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻟﻮﺍﻁ ﺑﻪ ﺯﻧﺎ ﲞﻮﺍﻧﺪ ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭﺵ ﻳﻘﻴﻨ ﹰﺎ ﺍﺯﺩﻭﺍﺝ ﺷﺮﻋﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺷﺮﻳﻌﺘﺶ ﺍﺯﺩﻭﺍﺝ ﺑﺎ‬
‫ﻛﻔﹼﺎﺭ ﺟﺎﻳﺰ ﺑﻮﺩ ﻭ ﺯﻧﺶ ﻧﻴﺰ ﺍﺯ ﻛﻔﹼﺎﺭ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺩﺧﺘﺮﺵ ﺭﺍ ﺑﺎ ﺍﰉﺍﻟﻌﺎﺹ ﺑﻦ ﺭﺑﻴﻊ ﻛﻪ ﻫﻨﻮﺯ ﺍﺳﻼﻡ ﻧﻴﺎﻭﺭﺩﻩ ﺑﻮﺩ ﺗﺰﻭﻳﺞ ﻓﺮﻣﻮﺩ‬
‫ﺳﭙﺲ ﻧﺴﺦ ﺷﺪ‪.‬‬
‫ﻭﱃ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﺩﺧﺘﺮﺍﻥ ﻟﻮﻁ ﭼﻨﺪ ﻧﻔﺮ ﺑﻴﺶ ﻧﺒﻮﺩﻧﺪ ﭼﻄﻮﺭ ﺑﻪ ﳘﻪ ﺁ‪‬ﺎ ﺍﺯﺩﻭﺍﺟﺸﺎﻥ ﺭﺍ ﻋﺮﺿﻪ ﻛﺮﺩ ﺩﺭﺳﺖ ﳕﻰﺩﺍﻧﻴﻢ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺁ‪‬ﺎ ﺩﻭ ﻧﻔﺮ ﺭﺋﻴﺲ ﺩﺍﺷﺘﻨﺪ ﺧﻮﺍﺳﺖ ﻛﻪ‬
‫ﺩﺧﺘﺮﺍﻧﺶ ﺯﻋﻮﺭﺍﺀ ﻭ ﺭﻳﺘﺎﺀﺭﺍ ﺁﻥ ﺩﻭ ﺗﺰﻭﻳﺞ ﻛﻨﻨﺪ‪.‬‬
‫ﻚ ِﻣ ‪‬ﻦ‬
‫ﺖ ﻣﺎﻟﹶﻨﺎ ﰱ ﺑ‪‬ﻨﺎِﺗ ‪‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﺍﮔﺮ ﺍﻳﻦ ﻭﺟﻪ ﺍﺛﺒﺎﺕ ﺷﻮﺩ ﻭﺟﻪ ﺧﻮﰉ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻣﺮﺍﺩﺵ ﺯﻧﺎﻥ ﺍﻣ‪‬ﺖ ﺑﻮﺩ ﻛﻪ ﭘﻴﺎﻣﱪ ﭘﺪﺭ ﺍﻣ‪‬ﺖ ﺧﻮﻳﺶ ﺍﺳﺖ ﻭﱃ ﲨﻠﻪ »ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬
‫‪‬ﺣﻖ‪ «‬ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﺭﺩ‪ ‬ﻣﻰﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻣﺮﺍﺩ ﻟﻮﻁ ﺯﻧﺎﻥ ﺍﻣ‪‬ﺖ ﺑﻮﺩ ﺩﻳﮕﺮ ﺑﻪ ﺍﻳﻦ ﻭﺟﻪ ﻭﺟﻬﻰ ﻧﺒﻮﺩ‪.‬‬
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‫ﻟﻮﻻ = ﺑﺮ ﺳﻪ ﻭﺟﻪ ﺍﺳﺖ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﺑﻪ ﺩﻭ ﲨﻠﻪ ﺍﲰﻴﻪ ﻭ ﻓﻌﻠﻴﻪ ﺩﺍﺧﻞ ﺷﻮﺩ ﺑﺮﺍﻯ ﺭﺑﻂ ﺍﻣﺘﻨﺎﻉ ﺩﻭﻡ ﺑﻮﺟﻮﺩ ﺍﻭﱃ ﻣﺜﻞ ]ﺳﺒﺎﺀ‪.[٣١:‬‬
‫ﺩﻭﻡ ﺁﻧﻜﻪ ﺑﺮﺍﻯ ﲣﺼﻴﺺ ﻭ ﺗﺸﻮﻳﻖ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﳕﻞ‪ .[٤٦:‬ﻛﻪ ﺑﺮﺍﻯ ﺗﺸﻮﻳﻖ ﺑﻪ ﺍﺳﺘﻐﻔﺎﺭ ﺍﺳﺖ‪.‬‬
‫ﺳﻮﻡ ﺁﻧﻜﻪ ﺑﺮﺍﻯ ﺗﻮﺑﻴﺦ ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ ]ﺍﺣﻘﺎﻑ‪] .[٢٨:‬ﻧﻮﺭ‪) .[١٣:‬ﺍﺯ ﺍﻗﺮﺏ(‪.‬‬
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‫ﻟﻮﻡ = ﺳﺮﺯﻧﺶ‪.‬ﺁﻥ ﻧﻮﻋﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻼﻣﺖ ﻛﻨﻨﺪﻩ ﻧﺎﮔﻮﺍﺭ ﻭ ﺑﻪ ﻣﻼﻣﺖ ﺷﺪﻩ ﻧﺎﻣﻨﺎﺳﺐ ﺑﺎﺷﺪ‪].‬ﺍﺑﺮﺍﻫﻴﻢ‪ [٢٢:‬ﻣﺮﺍ ﻣﻼﻣﺖ ﻧﻜﻨﻴﺪ ﺧﻮﺩ ﺭﺍ ﻣﻼﻣﺖ ﻛﻨﻴﺪ‪.‬‬
‫ﺗﻼﻭﻡ‪ :‬ﻣﻼﻣﺖ ﻛﺮﺩﻥ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ]ﻗﻠﻢ‪ .[٣٠:‬ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﻀﻰ ﺭﻭﻛﺮﺩﻧﺪﻭ ﳘﺪﻳﮕﺮ ﺭﺍ ﺳﺮﺯﻧﺶ ﻣﻰﳕﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻟﹶﻮ‪‬ﻣ‪‬ﺔ‪ :‬ﺑﻪ ﻣﻌﲎ ﻣﻼﻣﺖ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪ .[٥٤:‬ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺟﻬﺎﺩ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﻣﻼﻣﺖ ﺳﺮﺯﻧﺶ ﻛﻨﻨﺪﻩﺍﻯ ﳕﻰﺗﺮﺳﻨﺪ‪.‬‬
‫ﻣﻠﻮﻡ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪.[٣٩:‬‬
‫ﻣ‪‬ﻠﻴﻢ‪ :‬ﺑﻪ ﺿﻢ ﻣﻴﻢ ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﻼﻣﺖ ﻛﻨﻨﺪﻩ ]ﺻﺎﻓﺎﺕ‪ .[١٤٢:‬ﻣﺎﻫﻰ ﺍﻭ ﺭﺍ ﺑﻠﻌﻴﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﻮﺩﺵ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﺮﺩ ﻛﻪ ﭼﺮﺍ ﺍﺯ ﻣﻴﺎﻥ ﻗﻮﻡ ﺧﻮﻳﺶ ﺧﺎﺭﺝ ﺷﺪﻡ‬
‫ﻭ ﻳﺎ ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﺮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺗﻨﮓ ﺁﻭﺭﺩﻩ ﺳﺒﺐ ﺧﺮﻭﺝ ﻭﻯ ﮔﺸﺘﻨﺪ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻣﺴﺘﺤﻖ ﻟﻮﻡ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻠﻴﻢ ﺁﻥ ﺍﺳﺖ ﻛﺎﺭ ﺭﺍ ﻣﻼﻣﺖ ﺁﻭﺭ ﻛﻨﺪ‬
‫ﻭﱃ ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺁﻥ ﻣﻼﻡ ﺍﺳﺖ ﭘﺲ ﻣﻠﻴﻢ ﺑﻪ ﻣﻌﲎ ﻣﻼﻣﺖ ﻛﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬
‫]ﺫﺍﺭﻳﺎﺕ‪ .[٤٠:‬ﻓﺮﻋﻮﻥ ﻭ ﻟﺸﻜﺮﻳﺎﻧﺶ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ ﺩﺭﻳﺎ ﺍﻧﺪﺍﺧﺘﻴﻢ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﻮﻳﺸﱳ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﺮﺩ ﻛﻪ ﭼﺮﺍ ﺍﺯ ﺣﻖ ﻣﻨﺼﺮﻑ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﳎﻤﻊ ﺍﻳﻦ ﺭﺍﻣﺜﻞ ﺳﺎﺑﻖ ﮔﻔﺘﻪ‬
‫ﺍﺳﺖ‪.‬‬
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‫ﻟﹶﻮ‪‬ﻣﺎ = ﻣﺜﻞ ﻟﹶﻮ‪‬ﻻ ﺑﺮﺍﻯ ﲣﺼﻴﺺ ﻭ ﺗﺸﻮﻳﻖ ﻭ ﺗﻮﺑﻴﺦ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪] .‬ﺣﺠﺮ‪.[٧:‬‬
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‫ﻟﹶﻮ‪‬ﻥ = ﺭﻧﮓ‪ .‬ﺑﻪ ﻣﻌﲎ ﺟﻨﺲ ﻭ ﻧﻮﻉ ﻧﻴﺰ ﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٦٩:‬ﮔﻔﺘﻨﺪ ﺧﺪﺍﻳﺖ ﺭﺍ ﲞﻮﺍﻥ ﺑﻴﺎﻥ ﻛﻨﺪ ﺁﻥ ﮔﺎﻭ ﭼﻪ ﺭﻧﮕﻰ ﺩﺍﺭﺩ ﺩﺭﺁﻳﻪ ]ﺯﻣﺮ‪ .[٢١:‬ﻇـﺎﻫﺮﺍ‬
‫ﻣﻨﻈﻮﺭ ﺍﺻﻨﺎﻑ ﺑﺎﺷﺪ ﺍﻳﻀﺎ ﺩﺭ ﺁﻳﻪ ]ﺭﻭﻡ‪.[٢٢:‬‬
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‫ﺤ ‪‬ﺒ ﹶﻞ« ﻳﻌﲎ ﺭﻳﺴﻤﺎﻥ ﺭﺍ ﺗﺎﺑﻴﺪ »ﻟﹶﻮ‪‬ﻯ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ‪ -‬ﻟﹶﻮﻯ ‪‬ﺭ ﹾﺃ ِﺳ ِﻪ ‪‬ﻭ ِﺑﺮ‪‬ﺃ ِﺳ ِﻪ« ﻳﻌﲎ ﺩﺳﺘﺶ ﻭ ﺳﺮﺵ ﺭﺍ ﭼﺮﺧﺎﻧﺪ‪] .‬ﻣﻨﺎﻓﻘﻮﻥ‪.[٥:‬ﭼﻮﻥ ﺑﻪ ﻣﻨﺎﻓﻘﺎﻥ ﮔﻔﺘﻪ‬
‫ﻟﻮﻯ = ﹶﻟﻰ‪ ‬ﺑﻪ ﻣﻌﲎ ﺗﺎﺑﻴﺪﻥ ﺍﺳﺖ »ﻟﹶﻮ‪‬ﻯ ﺍﹾﻟ ‪‬‬
‫ﺷﻮﺩ ﺑﻴﺎﻳﻴﺪ ﺗﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﺮ ﴰﺎ ﺍﺳﺘﻐﻔﺎﺭ ﻛﻨﺪ ﺳﺮﺷﺎﻥ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺗﻜﺒ‪‬ﺮ ﻣﻰﭼﺮﺧﺎﻧﻨﺪ‪...‬‬
‫]ﻧﺴﺎﺀ‪ .[١٣٥:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﻟﹶﻮﻯ ﻟِﺴﺎ‪‬ﻧ ‪‬ﻪ ﺑِﻜﹶﺬﺍ« ﻛﻨﺎﻳﻪ ﺍﺳﺖ ﺍﺯ ﻛﺬﺏ ﻭ ﺩﺭﻭﻏﺴﺎﺯﻯ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺗ‪ ‬ﻠﹾﻮ‪‬ﻭﺍ« ﺩﺭ ﺁﻳﻪ ﳘﲔ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﺩﺭ ﺷﻬﺎﺩﺕ ﺩﺭﻭﻍ ﮔﻔﺘﻴﺪ ﻳﺎ ﺍﺯ‬
‫ﺍﺩﺍﻯ ﺁﻥ ﺳﺮﺑﺎﺯ ﺯﺩﻳﺪ ﺧﺪﺍ ﺍﺯ ﺁﻧﭽﻪ ﻣﻰﻛﻨﻴﺪ ﺑﺎ ﺧﱪ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﻣﻌﻨﺎﻯ ﺗ‪‬ﻠﹾﻮ‪‬ﻭﺍ ﺗﺒﺪﻳﻞ ﺷﻬﺎﺩﺕ ﻭ ﺗ‪ ‬ﻌﺮِﺿ‪‬ﻮﺍ ﻛﺘﻤﺎﻥ ﺁﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٧٨:‬ﻳﻌﲎ ﮔﺮﻭﻫﻰ ﺍﺯ ﺁ‪‬ﺎ ﺯﺑﺎ‪‬ﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺧﻮﺍﻧﺪﻥ ﻛﺘﺎﺏ ﻣﻰﮔﺮﺩﺍﻧﻨﺪ ﺗﺎ ﴰﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺁﻥ ﺭﺍ ﺗﻮﺭﺍﺕ ﺑﭙﻨﺪﺍﺭﻳﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﺯ ﺗﻮﺭﺍﺕ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٥٣:‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻓﺮﺍﺭ ﻣﻰﻛﺮﺩﻳﺪ ﻭ ﺑﻪ ﻛﺴﻰ ﺗﻮﺟ‪‬ﻪ ﳕﻰﳕﻮﺩﻳﺪ ﻳﻌﲎ ﺳﺮﮔﺮﺩﺍﻧﺪﻩ ﻭ ﺑﻪ ﻛﺴﻰ ﻧﮕﺎﻩ ﳕﻰﻛﺮﺩﻳﺪ‪.‬‬
‫]ﻧﺴﺎﺀ‪ .[٤٦:‬ﺑﺮﺍﻯ ﮔﺮﺩﺍﻧﺪﻥ ﺯﺑﺎﻧﺸﺎﻥ ﺩﺭ ﺑﺎﻃﻞ ﻭ ﲢﺮﻳﻒ ﻛﻼﻡ ﻭ ﺑﺮﺍﻯ ﻃﻌﻦ ﺑﺪﻳﻦ‪.‬‬
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‫ﻟﻴﺖ = ]ﺣﺠﺮﺍﺕ‪ .[١٤:‬ﮔﻮﻳﻨﺪ‪»:‬ﻻ‪‬ﺗ ‪‬ﻪ ﻳ‪‬ﻠﻴ‪‬ﺘ ‪‬ﻪ ﻟﹶﻴ‪‬ﺘ ﹰﺎ« ﻳﻌﲎ ﺍﻭ ﺭﺍ ﻣﻨﺼﺮﻑ ﻛﺮﺩ ﻭ ﺣﻘﺶ ﺭﺍ ﻧﺎﻗﺺ ﳕﻮﺩ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺍﮔﺮ ﺑﻪ ﺧﺪﺍﻭ ﺭﺳﻮﻝ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﺧﺪﺍ ﺍﺯ ﺛﻮﺍﺏ ﺍﻋﻤﺎﻝ ﴰﺎ ﭼﻴﺰﻯ‬
‫ﻧﻜﺎﺳﺘﻪ ﻭ ﻛﻢ ﳕﻰﻛﻨﺪ‪.‬‬
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‫ﺖ = ﺣﺮﻑ ﲤﻨ‪‬ﻰ ﻭ ﻃﻤﻊ ﺍﺳﺖ ﺑﻪ ﺍﲰﺶ ﻧﺼﺐ ﻭ ﺑﻪ ﺧﱪﺵ ﺭﻓﻊ ﻣﻰﺩﻫﺪ‪ .‬ﮔﺎﻫﻰ ﺩﺭ ﺑﺎﺭﻩ ﻏﲑﻣﻘﺪﻭﺭ ﺁﻳﺪ ﻣﺜﻞ ]ﻣﺮﱘ‪ .[٢٣:‬ﺍﻳﻜﺎﺵ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻣﺮﺩﻩ ﺑﻮﺩﻡ‪ .‬ﻭ ﮔﺎﻫﻰ ﺩﺭ ﺑﺎﺭﻩ‬
‫ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻣﻘﺪﻭﺭ ﳓﻮ ]ﻗﺼﺺ‪.[٧٩:‬‬
‫* ]ﺣﺎﻗﺔ‪ .[٢٧:‬ﮔﻔﺘﻪﺍﻧﺪ ﺿﻤﲑ»ﻟﹶﻴ‪‬ﺘ‪‬ﻬﺎ« ﺭﺍﺟﻊ ﺍﺳﺖ ﲟﻮﺗﻪ ﺍﻭﱃ ﻳﻌﲎ‪ :‬ﺍﻳﻜﺎﺵ ﻣﮕﺮ ﺍﻭﱃ ﻛﻪ ﺩﺭﺩﻧﻴﺎ ﭼﺸﻴﺪﻡ ﻛﺎﺭ ﻣﺮﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻰﺑﺮﺩ ﻭﻓﺎﱏ ﺷﺪﻩ ﺩﻳﮕﺮ ﺯﻧﺪﻩ ﳕﻰﮔـﺸﺘﻢ ﻣﺜـﻞ‬
‫]ﻧﺒﺎﺀ‪.[٤٠:‬‬
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‫ﻟﻴﺲ = ﺍﺯ ﺍﻓﻌﺎﻝ ﻧﺎﻗﺼﻪ‪ ،‬ﻋﻤﻠﺶ ﺭﻓﻊ ﺍﺳﻢ ﻭ ﻧﺼﺐ ﺧﱪ ﺍﺳﺖ ﺩﻻﻟﺖ ﺑﺮ ﻧﻔﻰ ﺣﺎﻝ ﺩﺍﺭﺩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﺑﻪ ﻧﻔﻰ ﻏﲑﺣﺎﻝ ﺑﺎ ﻗﺮﻳﻨﻪ ﺩﻻﻟﺖ ﻣﻰﻛﻨﺪ )ﺍﻗﺮﺏ(‪.‬‬
‫ﻟﻴﺲ ﻓﻘﻂ ﺩﺭ ﻣﺎﺿﻰ ﻗﺎﺑﻞ ﺻﺮﻑ ﺍﺳﺖ ﻣﺜﻞ ﻟﻴﺲ‪،‬ﻟﻴﺴﺎ‪ ،‬ﻟﻴﺴﻮﺍ‪ ،‬ﻟﻴﺴﺖ‪،‬ﻟﻴﺴﺘﺎ‪،‬ﻟﺴﻦ‪ .‬ﺗﺎﺁﺧﺮ‪.‬‬
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‫ﻟﻴﻞ = ﺷﺐ‪ .‬ﻟﹶﻴ‪‬ﻞ ﻭ ﻟﹶﻴ‪‬ﻠﹶﺔ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ‪ .‬ﺑﻪ ﻗﻮﱃ ﻟﻴﻞ ﻣﻔﺮﺩ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻭ ﻟﹶﻴ‪ ‬ﻠﹶﺔ ﺑﺮﺍﻯ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻫﺮ ﺩﻭ ﺑﺮﺍﻯ ﻣﻄﻠﻖ ﺁﻣـﺪﻩﺍﻧـﺪ ﻣﺜـﻞ ]ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪ .[٢٧:‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٨٧:‬ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻟﻴﺎﱃ ﺍﺳﺖ ]ﺳﺒﺎﺀ‪.[١٨:‬‬
‫* ]ﻗﺪﺭ‪ .[١:‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻗﺪﺭ«‪.‬‬
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‫ﻟﲔ = ﻧﺮﻣﻰ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺍﺟﺴﺎﻡ ﺑﻜﺎﺭ ﺭﻭﺩ ﻭ ﺩﺭ ﺧ‪‬ﻠﻖ ﻭ ﻣﻌﺎﱏ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٥٩:‬ﺩﺭ ﺍﺛﺮ ﺭﲪﺖ ﺧﺪﺍ ﺑﻪ ﺁ‪‬ﺎ ﻧﺮﻡ ﻭ ﻣﻼﱘ ﺷﺪﻯ ]ﺳﺒﺎﺀ‪ .[١٠:‬ﺑﺮﺍﻯ‬
‫ﺩﺍﻭﺩ ﺁﻫﻦ ﺭﺍ ﻧﺮﻡ ﻛﺮﺩﱘ‪.‬‬
‫]ﺯﻣﺮ‪ .[٢٣:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﻣﻌﲎ ﺳﻜﻮﻥ ﺑﻪ ﺗﻠﲔ ﺗﻀﻤﲔ ﮔﺮﺩﻳﺪﻩ ﻟﺬﺍ ﺑﺎ »ﺍِﱃ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭘﻮﺳﺘﻬﺎﻯ ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺧﺪﺍﻳﺸﺎﻥ ﻣﻰﺗﺮﺳﻨﺪ ﻣﻴﻠﺮﺯﺩ ﺳﭙﺲ ﭘﻮﺳﺘﻬﺎ ﻭ‬
‫ﺩﳍﺎﻳﺸﺎﻥ ﺑﻴﺎﺩ ﺧﺪﺍ ﺁﺭﺍﻡ ﻣﻰﮔﲑﺩ‪) ،‬ﻗﻮﻝ ﺧﺪﺍ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩﻩ ﻭ ﺑﺪﺍﻥ ﺩﻝ ﻣﻰﺑﻨﺪﻧﺪ(‪.‬‬
‫* ]ﺣﺸﺮ‪.[٥:‬‬
‫ﻟﻴﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﺍﺳﺖ ﺑﻪ ﻗﻮﱃ ﺁﻥ ﺍﺯ ﻟﲔ ﺍﺳﺖ ﻭﺑﻪ ﺟﻬﺖ ﻧﺮﻣﻰ ﻣﻴﻮﻩﺍﺵ ﺁﻥ ﺭﺍ ﻟﻴﻨﻪ ﮔﻔﺘﻪﺍﻧﺪ )ﳎﻤﻊ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻧﺨ‪‬ﻠﻪ ﻧﺎﻋِﻤﺔ‪ .‬ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺩﺭﺧﺖ ﺑﺎﺭﻭﺭ ﻭ ﺩﻟﭙﺴﻨﺪ ﺍﺳﺖ‬
‫ﻳﻌﲎ ﻫﺮ ﳔﻠﻰ ﻛﻪ ﺑﺮﻳﺪﻳﺪ ﻳﺎ ﺁﻧﺮﺍ ﺑﺮ ﺭﻳﺸﻪ ﺑﻪ ﭘﺎ ﮔﺬﺍﺷﺘﻴﺪ ﺑﺎﺫﻥ ﺧﺪﺍ ﺑﻮﺩ‪.‬‬
‫* ]ﻃﻪ‪ .[٤٤:‬ﺑﺎ ﺍﻭ ﺳﺨﻦ ﻧﺮﻡ ﺑﮕﻮﻳﻨﺪ‪.‬‬
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‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﺠ‪‬ﻞ ﻟِﻮ‪‬ﻟ‪‬ﻴﮏ‪ ‬ﺍﻟﻔﹶﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋﻢ‪ ‬ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪ .‬ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟﯽ‪ ‬ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬
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