‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬م‪:‬‬

‫ﻣﺄﺟﻮﺝ = ]ﻛﻬﻒ‪] .[٩٤:‬ﺍﻧﺒﻴﺎﺀ‪.[٩٦:‬‬

‫ﻣﺄﺟﻮﺝ ﻭ ﻳﺄﺟﻮﺝ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻗﺮﻥ ﺫﻭﺍﻟﻘﺮﻧﲔ« ﮔﻔﺘﻪﺍﱘ ﳘﺎﻥ ﺍﻗﻮﺍﻡ ﺑﺪﻭﻯ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ »ﺗﺎﺗﺎﺭ« ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﺩﺭ ﺣﺪﻭﺩ ‪ ٦٠٠‬ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﻳﻚ ﺩﺳﺘﻪ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ ﺳﻮﺍﺣﻞ‬
‫ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ‪ ،‬ﻫﻨﮕﺎﻡ ﭘﺎﻳﲔ ﺁﻣﺪﻩ ﺍﺯ ﺩﺍﻣﻨﻪ ﻛﻮﻫﻬﺎﻯ ﻗﻔﻘﺎﺯ ﺁﺳﻴﺎﻯ ﻏﺮﰉ ﺭﺍ ﻣﻮﺭﺩ ﻫﺠﻮﻡ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻧﻘﻄﻪ ﺁﻥ ﺭﻭﺯ ﻣﻐﻮﻟﺴﺘﺎﻥ ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﺪ‪ .‬ﺫﻭﺍﻟﻘﺮﻧﲔ ﺑﺮﺍﻯ‬
‫ﺟﻠﻮﮔﲑﻯ ﺍﺯ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯ ﺁ‪‬ﺎ ﻣﻴﺎﻥ ﺩﻭ ﻛﻮﻩ ﺳﺪﻯ ﺳﺎﺧﺖ‪.‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ ﻫﺴﺖ‪ :‬ﺫﻭﺍﻟﻘﺮﻧﲔ ﭘﺲ ﺍﺯ ﺑﻨﺎﻯ ﺳﺪ ﭼﻨﲔ ﮔﻔﺖ‪] :‬ﻛﻬﻒ‪ .[٩٨-٩٩:‬ﺫﻭﺍﻟﻘﺮﻧﲔ ﺧﱪﺩﺍﺩ ﻛﻪ ﭼﻮﻥ ﺭﻭﺯ ﻭﻋﺪﻩ ﺧﺪﺍﱘ ﺭﺳﺪ ﺳﺪ ﺭﺍ ﺭﻳﺰﺭﻳﺰ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺧﺪﺍ‬
‫ﻓﺮﻣﺎﻳﺪ‪ :‬ﺁﻧﺮﻭﺯ ﻣﺮﺩﻡ ﺭﺍ ﻣﻰﮔﺬﺍﺭﱘ ﺑﻌﻀﻰ ﺩﺭ ﺑﻌﻀﻰ ﻣﻮﺝ ﻣﻰﺯﻧﺪ‪...‬‬
‫ﺩﺭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﻧﻴﺰ ﻓﺮﻣﻮﺩ‪] :‬ﺍﻧﺒﻴﺎﺀ‪ .[٩٦-٩٧:‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﺍﺯ ﺑﺎﺯﺷﺪﻥ ﺭﺍﻩ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﺧﱪ ﻣﻰﺩﻫﺪ ﻳﻌﲎ ﻛﺎﺭ ﺩﻧﻴﺎ ﺑﺮ ﳘﲔ ﻣﻨﻮﺍﻝ ﭘﻴﺶ ﻣﻰﺭﻭﺩ ﺗﺎ ﺭﺍﻩ ﻳﺄﺟﻮﺝ‬
‫ﻭﻣﺄﺟﻮﺝ ﺑﺎﺯ ﻣﻰﺷﻮﺩ ﻭ ﺁ‪‬ﺎ ﺍﺯﻫﺮﺑﻠﻨﺪﻯ ﺑﻪ ﺳﺮﻋﺖ ﻣﻰﺁﻳﻨﺪ ﻭ ﻭﻋﺪﻩ ﺣﻖ ﻧﺰﺩﻳﻚ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺁﻳﺎ ﻣﺮﺍﺩ ﺁﻣﺪﻥ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻳﺎ ﺩﻧﻴﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﲢﻮﻝ ﲞﺼﻮﺻﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ؟ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺱ‬
‫ﺤ ِﺮ ‪‬ﻭ ﺍﹶﺟ‪‬ﻨﺎ ‪‬‬
‫ﷲ ﺍﹶﻟﹾﻔ ﹰﺎ ‪‬ﻭ ﻣِﺎﺋﹶﺘ‪‬ﻴ‪‬ﻦ ﻓِﻰ ﺍﹾﻟ‪‬ﺒ ِﺮ ‪‬ﻭﺍﹶﻟﹾﻔﹰﺎ ﻭ‪‬ﻣِﺎﹶﺋ‪‬ﺘ ‪‬ﻴ ِﻦ ﻓِﻰ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ﻓﹶﻘﺎ ﹶﻝ‪ :‬ﺧ ﹶﻠ ‪‬ﻖ ﺍ ُ‬
‫ﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ‪‬ﻋ ِﻦﺍ ﹾﻟ ‪‬‬
‫ﺩﺭ ﺭﻭﺿﻪ ﻛﺎﰱ ﺣﺪﻳﺚ ‪ .٢٧٤‬ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ »:‬ﺳِﺌ ﹶﻞ ﺍﹶﻣﲑ‪‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﺝ«‪.‬‬
‫ﺝ ﻭ‪‬ﻣ‪‬ﺄﺟ‪‬ﻮ ‪‬‬
‫ﺱ ‪‬ﻭ ﹾﻟ ‪‬ﺪ ﺁ ‪‬ﺩ ‪‬ﻡ ﻣﺎﺧ‪‬ﻼ ﻳﺄﹾﺟ‪‬ﻮ ‪‬‬
‫ﺑ‪‬ﲎ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺳ ‪‬ﺒ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ﺟِﻨ‪‬ﺴ ﹰﺎ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺣﺪﻳﺚ‪ ،‬ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﺍﺯ ﻧﺴﻞ ﺁﺩﻡ ﻧﻴﺴﺘﻨﺪ ﻭﱃ ﺳﻨﺪ ﺧﱪ ﺿﻌﻴﻒ ﺍﺳﺖ‪.‬‬
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‫ﻣﺎ = ﺍﺯ ﺑﺮﺍﻯ »ﻣﺎ« ﺩﻩ ﻭﺟﻪ ﴰﺮﺩﻩﺍﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﭘﻨﺞ ﻗﺴﻢ ﺍﺳﻢ ﻭ ﺩﺭ ﭘﻨﺞ ﺩﻳﮕﺮ ﺣﺮﻑ ﺍﺳﺖ ﺍﻣﺎ ﺍﻗﺴﺎﻡ ﺍﲰﻴﻪ‪:‬‬
‫‪ -١‬ﻣﻮﺻﻮﻝ ﻣﺜﻞ ]ﳓﻞ‪ .[٩٦:‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺩﺭ ﲨﻊ ﻭ ﻣﻔﺮﺩ ﻭ ﻣﺆﻧﺚ ﻳﻜﺴﺎﻥ ﻣﻰﺑﺎﺷﺪ ﻭ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﺿﻤﲑ ﻧﺴﺒﺖ ﺑﻪ ﻟﻔﻈﺶ ﻣﻔﺮﺩ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﻌﻨﺎﻳﺶ ﲨﻊ ﺁﻳﺪ‪.‬‬
‫‪ -٢‬ﻣﺎﺀ ﻧﻜﺮﻩ ﺑﻪ ﻣﻌﲎ ﺷﻰﺀ ]ﻧﺴﺎﺀ‪ [٥٨:‬ﻳﻌﲎ ﻧﻌﻢ ﺷﻰ ﺀ ﻳﻌﻈﻜﻢ ﺑﻪ ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٧١:‬ﻳﻌﲎ »ِﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﺷ ‪‬ﻰﺀٌ ِﻫ ‪‬ﻰ«‪.‬‬
‫ﺿ ﹰﺔ« ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ‬
‫ﻼ ﺷ‪‬ﻴ‪‬ﺌ ﹰﺎ ﺑ‪‬ﻌ‪‬ﻮ ‪‬‬
‫ﺏ ‪‬ﻣ ﹶﺜ ﹰ‬
‫ﻀ ِﺮ ‪‬‬
‫»ﻣﺎ« ﺩﺭﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٦:‬ﻣﻰﺷﻮﺩ ﺗﺄﻛﻴﺪ ﻭ ﺯﺍﻳﺪ ﺑﺎﺷﺪ ﻣﺜﻞ »ﻣﺎ« ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٥٩:‬ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﲎ ﺷﻰ ﺀ ﺑﺎﺷﺪ ﻳﻌﲎ »ﹶﺍ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺑﻌﻮﺿﻪ ﺑﺪﻝ ﺍﺳﺖ ﺍﺯ ﻣﺎ‪.‬‬
‫‪ -٣‬ﺍﺳﺘﻔﻬﺎﻡ ﻣﺜﻞ ]ﳏﻤ‪‬ﺪ‪ .[١٦:‬ﭼﻪ ﭼﻴﺰ ﮔﻔﺖ ﺍﻛﻨﻮﻥ‪] .‬ﻃﻪ‪.[١٧:‬‬
‫‪ -٤‬ﺷﺮﻃﻴﻪ ﺧﻮﺍﻩ ﺯﻣﺎﻧﻴﻪ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺗﻮﺑﻪ‪ .[٧:‬ﺗﺎ ﻭﻗﺘﻴﻜﻪ ﺑﺮﺍﻯ ﴰﺎ ﺩﺭ ﭘﻴﻤﺎﻥ ﺧﻮﻳﺶ ﺛﺎﺑﺖ ﺍﻧﺪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺩﺭ ﭘﻴﻤﺎﻥ ﺧﻮﺩ ﺛﺎﺑﺖ ﺑﺎﺷﻴﺪ ﻭ ﺧﻮﺍﻩ ﻏﲑ ﺯﻣﺎﻧﻴﻪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[١٩٧:‬‬
‫‪ -٥‬ﻣﺎﺀ ﺗﻌﺠﺐ ﻣﺎﻧﻨﺪ ]ﺑﻘﺮﻩ‪ .[١٧٥:‬ﭼﻪ ﺻﺒﻮﺭﺷﺎﻥ ﻛﺮﺩﻩ ﺑﻪ ﺁﺗﺶ ﻭ ﻣﺜﻞ »ﹸﻗ ِﺘ ﹶﻞ ﺍ ﹾﻟﺎِﻧ‪‬ﺴﺎ ﹸﻥ ﻣﺎ ﹶﺍ ﹾﻛ ﹶﻔ ‪‬ﺮ ‪‬ﻩ« ﺑﻪ ﻗﻮﱃ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺑﻪ ﻣﻌﲎ ﺍﺳﺘﻔﻬﺎﻡ ﺍﺳﺖ‪.‬‬
‫ﻣﻮﺍﺭﺩ ﺣﺮﻑ ﺑﻮﺩﻥ »ﻣﺎ« ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫‪ -١‬ﻣﺎﺀ ﻧﺎﻓﻴﻪ‪ .‬ﻭ ﺁﻥ ﺍﮔﺮ ﺩﺍﺧﻞ ﲨﻠﻪ ﺍﲰﻴﻪ ﺷﻮﺩ ﺑﻪ ﻋﻘﻴﺪﻩ ﳓﺎﺓ ﺣﺠﺎﺯﻯ‪ ،‬ﺎﻣﻰ ﻭ ﻣﻜﻰ ﻋﻤﻠﺶ ﻣﺎﻧﻨﺪ »ﻟﻴﺲ« ﺭﻓﻊ ﺍﺳﻢ ﻭ ﻧﺼﺐ ﺧﱪ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ .[٣١:‬ﻳﻌﲎ‪ :‬ﺍﻳﻦ ﺑﺸﺮ‬
‫ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻓﺮﺷﺘﻪ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﻣﺎﺀ ﻣﺼﺪﺭﻳﻪ‪ .‬ﻣﺜﻞ ]ﺗﻮﺑﻪ‪ .[٢٥:‬ﻛﻪ ﺩﺭ ﺗﻘﺪﻳﺮ »ِﺑﺮ‪‬ﺣ‪‬ﺒِﻬﺎ« ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﻣﻮﺻﻮﻝ ﺣﺮﰱ ﻧﺎﻣﻨﺪ ﻳﻌﲎ‪ :‬ﺯﻣﲔ ﺑﺎ ﺁﻥ ﻭﺳﻌﺘﺶ ﺑﺮ ﴰﺎ ﺗﻨﮓ ﮔﺮﺩﻳﺪ‪.‬‬
‫‪ -٣‬ﻣﺎﺀ ﺯﺍﺋﺪﻩ‪ .‬ﻣﺜﻞ‪] :‬ﺍﺳﺮﺍﺀ‪ .[٢٣:‬ﻛﻪ ﺩﺭ ﺍﺻﻞ »ِﺍ ﹾﻥ ﻣﺎ« ﻭ ﻣﺎ ﺯﺍﺋﺪ ﻭ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﺍﺳﺖ‪ .‬ﻭ ﻣﺜﻞ ]ﻣﺮﱘ‪.[٢٦:‬‬
‫‪ -٤‬ﻣﺎﺀ ﻛﺎﻓﻪ‪ .‬ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺣﺮﻭﻑ ﺷﺒﻴﻪ ﺑﻪ ﻓﻌﻞ ﺩﺍﺧﻞ ﻣﻰﺷﻮﺩ ﻣﺜﻞ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[١٧٨:‬ﺍﻧﻔﺎﻝ‪] .[٦:‬ﺣﺠﺮ‪.[٢:‬‬
‫ﺚ« ﺩﺭ »ِﺍ ﹾﺫ ﻣﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﺃ ﹾﻓ ‪‬ﻌ ﹾﻞ ‪ -‬ﺣ‪‬ﻴ‪‬ﺜﹸﻤﺎ ‪‬ﺗ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ﹾﻗ ‪‬ﻌ ‪‬ﺪ« ﺑﺪﻭﻥ »ﻣﺎ« ﻋﻤﻞ ﳕﻰﻛﻨﻨﺪ ﻭ ﻋﻤﻞ‬
‫ﻼ ﻟﻔﻆ »ِﺍ ﹾﺫ« ﻭ » ‪‬ﺣ ‪‬ﻴ ﹸ‬
‫‪ -٥‬ﻣﺎﺀ ‪‬ﻣﺴ‪ ‬ﻠﱢﻄﹶﺔ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻟﻔﻆ ﺭﺍ ﻣﺴﻠﻂ ﺑﻪ ﻋﻤﻞ ﻣﻰﻛﻨﺪ ﻣﺜ ﹰ‬
‫ﺁﻥ ﺩﻭ ﺩﺭ ﺻﻮﺭﺕ ﺑﺪﻭﻥ »ﻣﺎ« ﺍﺳﺖ‪.‬‬
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‫ﺩﺭ ﺁﻳﺎﺕ ]ﻟﻴﻞ‪] .[٣:‬ﴰﺲ‪] .[٥-٧:‬ﻣﺆﻣﻨﻮﻥ‪ .[٦:‬ﻣﺮﺍﺩ ﺍﺯ »ﻣﺎ« ﺩﺭ ﺳﻮﺭﻩ ﻟﻴﻞ ﻭ ﴰﺲ ﺧﺪﺍ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻣﺆﻣﻨﻮﻥ ﻛﻨﻴﺰﺍﻧﻨﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﻃﻼﻕ »ﻣﺎ« ﺑﺎﻭﻟﻮﺍﻟﻌﻘﻞ ﺍﺯ ﭼﻪ ﺭﺍﻩ‬
‫ﺍﺳﺖ؟‬
‫ﻃﱪﺳﻰ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻭ ﺯﳐﺸﺮﻯ ﺩﺭ ﻛﺸﺎﻑ ﮔﻔﺘﻪﺍﻧﺪ »ﻣﺎ« ﺩﺭ ﺁﻳﺎﺕ ﻟﻴﻞ ﻭ ﴰﺲ ﻣﻮﺻﻮﻝ ﺍﺳﺖ ﻳﻌﲎ » ‪‬ﻭ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ‪‬ﻭ ﺍﻟﱠﺬﻯ ﺑ‪‬ﻨﺎﻫﺎ« ﺯﳐﺸﺮﻯ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﻋﻠﺖ ﻧﻴﺎﻣـﺪﻥ‬
‫»ﻣﻦ« ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﻣﺎ« ﺩﻻﻟﺖ ﺑﺮ ﻭﺻﻒ ﺩﺍﺭﺩ ﻳﻌﲎ‪ » :‬ﻭ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ‪‬ﻭ ﺍﻟﹾﻘﺎ ِﺩ ِﺭ ﺍﻟﹾﻌ‪‬ﻈﻴ ِﻢ ﺍﻟﱠﺬﻯ ﺑ‪‬ﻨﺎﻫﺎ« ﺑﻪ ﻗﻮﱃ ﺁﻣﺪﻥ »ﻣﺎ« ﺑﺮﺍﻯ ﺗﻔﺨﻴﻢ ﻭ ﺗﻌﺠﻴﺐ ﺍﺳﺖ‪.‬‬
‫ﺖ ﺃﹶﻳ‪‬ﻤﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ« ﻭ ﺍﻳﻨﻜﻪ ﺍﺯ ﻗﺘﺎﺩﻩ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‬
‫ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺍﺯ ﳓﻮﻳﻬﺎ »ﻣﺎ« ﮔﺎﻫﻰ ﺑﻪ ﺍﺷﺨﺎﺹ ﻧﺎﻃﻖ )ﺍﹸﻭﻟﹸﻮﺍﺍﻟﹾﻌ‪‬ﻘﹾﻞ( ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻣﺜﻞ »ﺍِﻟﱠﺎ ﻋ‪‬ﻠﻰ ﹶﺍﺯ‪‬ﻭﺍ ِﺟ ِﻬ ‪‬ﻢ ﺍﹶﻭ‪‬ﻣﺎ ‪‬ﻣ ﹶﻠ ﹶﻜ ‪‬‬
‫ﺽ ‪‬ﻭ ﹶﻃﺤ‪‬ﻮِﻫﺎ« ﺍﺳﺖ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻓﺎﻋﻞ » ﹶﻓﺎﹶﹾﻟﻬ‪‬ﻤ‪‬ﻬﺎ« ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ »ﻣﺎ« ﻭ ﺩﺭ ﺁﻧﺼﻮﺭﺕ‬
‫»ﻣﺎ« ﺩﺭ ﺳﻮﺭﻩ ﻟﻴﻞ ﻭ ﴰﺲ ﻣﺼﺪﺭﻯ ﺍﺳﺖ ﻭ ﺗﻘﺪﻳﺮ » ‪‬ﻭ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ‪‬ﻭ ﺑ‪‬ﻨﺎﺋِﻬﺎ ‪‬ﻭ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫ﻣﺼﺪﺭ ﺑﻮﺩﻥ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺸﺎﻑ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻗﻮﻝ ﻃﱪﺳﻰ ﻭ ﺯﳐﺸﺮﻯ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻛﻨﻢ‪.‬‬
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‫ﻣﺎﺀ = ﺁﺏ‪] .‬ﺑﻘﺮﻩ‪ .[٢٢:‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﺻﻞ ﺁﻥ ﻣ‪‬ﻮ‪‬ﻩ ﺍﺳﺖ ﺑﺪﻟﻴﻞ ﺁﻧﻜﻪ ﲨﻊ ﺁﻥ ﺍﹶﻣ‪‬ﻮﺍﻩ ﻭ ﻣِﻴﺎﻩ ﺁﻣﺪﻩ ﻭ ﻣﺼﻐﺮﺵ ‪‬ﻣﻮ‪‬ﻳ‪‬ﻪ ﺍﺳﺖ ﻫﺎﺀ ﺁﺧﺮ ﺭﺍ ﺣﺬﻑ ﻭ ﻭﺍﻭ ﺭﺍ ﻣﺒﺪﻝ ﺑﻪ ﺍﻟﻒ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫»ﻣﺎﺀ« ‪ ٦٣‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﺍﻋﺘﻨﺎﺀ ﻋﺠﻴﱮ ﺑﻪ ﺁﻥ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺍﻧﺒﻴﺎﺀ‪ .[٣٠:‬ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺁﺏ ﺭﺍ ﺩﺭ ﺗﺸﻜﻴﻞ ﻣﻮﺟﻮﺍﺕ ﺯﻧﺪﻩ ﺩﺧﺎﻟﺖ ﺗﺎﻣﻰ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﺪﻭﻥ ﺁﻥ ﺯﻧﺪﮔﻰ ﻧﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻭ ﻧﻪ ﺑﻘﺎ‪.‬‬
‫ﻗﺮﺁﻥ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺭﻭﻳﻴﺪﻥ ﻧﺒﺎﺗﺎﺕ ﺭﺍ ﺑﻪ ﺁﺏ ﺑﺎﺭﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻭ ﻣﺮﺗﺒﺎ ﮔﻔﺘﻪ‪] :‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٢:‬ﺍﻳﻦ ﺍﺯ ﺁﳒﻬﺖ ﺍﺳﺖ ﻛﻪ ﺁﺏ ﺩﺭﻳﺎﻫﺎ ﺷﻮﺭﻭﺗﻠﺦ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﻧﺒﺎﺗﺎﺕ ﻭ‬
‫ﺁﺷﺎﻣﻴﺪﻥ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻴﺴﺖ ﻭﱃ ﺑﻮﺳﻴﻠﻪ ﺗﺒﺨﲑ‪ ،‬ﺁﺏ ﺧﺎﻟﺺ ﺑﺼﻮﺭﺕ ﺍﺑﺮﻫﺎ ﺍﺯ ﺳﻄﺢ ﺍﻗﻴﺎﻧﻮﺳﻬﺎ ﺑﻠﻨﺪ ﻣﻰﺷﻮﺩ ﻭ ﺑﺼﻮﺭﺕ ﺑﺎﺭﺍﻥ ﻭﺑﺮﻑ ﺑﻪ ﺧﺸﻜﻴﻬﺎ ﻣﻰﺑﺎﺭﺩ ﻭ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﻧﺒﺎﺗﺎﺕ ﻗﺮﺍﺭ ﻣﻰﮔﲑﺩ‪] .‬ﻭﺍﻗﻌﺔ‪.[٦٨:‬‬
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‫* ]ﻣﺆﻣﻨﻮﻥ‪.[١٨:‬‬
‫ﺍﻳﻦ ﺁﻳﻪﺗﺬﻛﺮ ﻣﻰﺩﻫﺪ ﺍﻭﻻ ﺁﺏ ﺑﻪ ﻗﺪﺭ ﺍﺣﺘﻴﺎﺝ ﻣﺮﺩﻡ ﻭ ﺣﻴﻮﺍﻥ ﻭ ﻧﺒﺎﺕ ﺍﺯ ﺁﲰﺎﻥ ﻣﻰﺑﺎﺭﺩ ﻭﺑﺎﺭﻳﺪﻥ ﺁﻥ ﺑﺪﻭﻥ ﺗﻘﺪﻳﺮ ﻭ ﺍﻧﺪﺍﺯﻩ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ »ﻣﺎ ًﺀ ِﺑ ﹶﻘ ‪‬ﺪ ٍﺭ« ﺍﺳﺖ‪ ،‬ﺫﺧﲑﻩ ﺑﺮﻓﻬﺎ ﺩﺭ‬
‫ﻛﻮﻩﻫﺎ ﺩﺭ ﺍﺛﺮ ﺑﺮﻭﺩﺕ ﻫﻮﺍ ﻭ ﺫﻭﺏ ﺷﺪﻥ ﺗﺪﺭﳚﻰ ﺁ‪‬ﺎﻭ ﺗﺸﻜﻴﻞ ﺟﻮﻳﺒﺎﺭﻫﺎ ﻭ ﺭﻭﺩﺧﺎﻧﻪﻫﺎ ﻫﻢ »ﺑِﻘﹶﺪ‪‬ﺭ« ﺍﺳﺖ ﻧﻪ ﺳﺮﺳﺮﻯ‪.‬‬
‫ﺽ« ﺑﺎﻳﺪ ﺍﻳﻦ ﺁﺏ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﻭ ﺩﺭ ﺍﻋﻤﺎﻕ ﺁﻥ ﻛﻪ ﺩﺭ ﺩﺳﺘﺮﺱ ﺑﺸﺮ ﺍﺳﺖ ﺳﺎﻛﻦ ﺑﺎﺷﺪ ﻛﻪ ﺑﺸﺮ ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﺣﻔﺮ ﭼﺎﻫﻬﺎ ﻭ ﻗﻨﻮﺍﺕ ﺁﻧﺮﺍ ﻣﻬﺎﺭ ﻛﻨﺪ ﻭ ﻣﻮﺭﺩ‬
‫ﺛﺎﻧﻴﺎ » ﹶﻓﹶﺄ ‪‬ﺳﻜﱠﻨﺎ ‪‬ﻩ ﻓِﻰ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫ﺏ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﺩﻫﺪ ﺍﮔﺮ ﺍﻋﻤﺎﻕ ﺯﻣﲔ ﺧﺎﻙ ﺭﺱ ﻧﺒﻮﺩ ﻭ ﺁﺏ ﺩﺭ ﺁ‪‬ﺎ ﺣﺒﺲ ﳕﻰﺷﺪ ﺁ‪‬ﺎ ﺑﺘﺪﺭﻳﺞ ﭼﻨﺎﻥ ﺑﻪ ﺍﻋﻤﺎﻕ ﻓﺮﻭ ﻣﻰﺭﻓﺖ ﻛﻪ ﺍﺯ ﺩﺳﺘﺮﺱ ﺍﻧﺴﺎﻥ ﺧﺎﺭﺝ ﻣﻰﺷﺪ» ‪‬ﻭﺍﹶﻧ‪‬ﺎ ﻋ‪‬ﻠﻰ ﺫﹶﻫﺎ ٍ‬
‫ﺽ ﻟِ ﹾﻠﺤ‪‬ﻴﺎ ِﺓ«‪.‬‬
‫ِﺑ ِﻪ ﻟﹶﻘﺎ ِﺩﺭ‪‬ﻭ ﹶﻥ« » ‪‬ﺳﺒ‪‬ﺤﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣﻬ‪‬ﺪ‪‬ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ‪‬‬
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‫]ﻧﻮﺭ‪ .[٤٥:‬ﻣﺮﺍﺩ ﺍﺯ »ﻣﺎﺀ« ﻧﻄﻔﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻓﺮﻗﺎﻥ‪ .[٥٤:‬ﺍﻳﻀﺎ ]ﻣﺮﺳﻼﺕ‪.[٢٠:‬‬
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‫ﻣِﺎﺋﹶﺔ = ﺻﺪ‪] .‬ﺑﻘﺮﻩ‪ .[٢٥٩:‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺻﺪ ﺳﺎﻝ ﲟﲑﺍﻧﺪ ]ﻧﻮﺭ‪ .[٢:‬ﺯﻥ ﺯﻧﺎ ﺩﻫﻨﺪﻩ ﻭ ﻣﺮﺩ ﺯﻧﺎﻛﻨﻨﺪﻩ ﺑﻪ ﻫﺮ ﻳﻚ ﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺰﻧﻴﺪ‪.‬‬
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‫ﻣﺎﺋﺪﻩ = ﻃﻌﺎﻡ ﻭ ﻃﺒﻘﻴﻜﻪ ﺩﺭ ﺁﻥ ﻃﻌﺎﻡ ﻫﺴﺖ‪] .‬ﻣﺎﺋﺪﻩ‪ .[١١٤:‬ﺍﻳﻀﺎ]ﻣﺎﺋﺪﻩ‪ .[١١٢:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺩﺭ »ﻋﻴﺴﻰ« ﺳﺨﻦ‬
‫ﮔﻔﺘﻪﺍﱘ‪.‬‬
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‫ﻣﺎﺭﻭﺕ = ]ﺑﻘﺮﻩ‪ .[١٠٢:‬ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﺩﺭ »ﹶﺍ ﹾﻝﻣ‪ ‬ﻠﹶﻜﹶﻴ‪‬ﻦ« ﻓﺘﺢ ﻻﻡ ﺍﺳﺖ ﻭ ﺁﻧﻮﻗﺖ ﺑﻪ ﻣﻌﲎ ﺩﻭ ﻓﺮﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﻃﻮﺭ ﺷﺎﺫ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺣﺴﻦ ﺑﻪ ﻛﺴﺮ ﻻﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‬
‫ﺑﻪ ﻣﻌﲎ ﺩﻭ ﭘﺎﺩﺷﺎﻩ ﺍﺳﺖ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﺍﻟﺸ‪‬ﻴﺎﻃﲔ« ﺍﻧﺴﺎ‪‬ﺎﻯ ﻣﺘﻤﺮﺩ ﻭ ﺷﺮﻭﺭﺍﻧﺪ ﻧﻪ ﺟﻦ » ‪‬ﻭ ﻣﺎ ﹸﺍ‪‬ﻧ ِﺰ ﹶﻝ« ﻋﻄﻒ ﺍﺳﺖ ﺑﺮ »ﻣﺎﺗ‪‬ﺘ‪ ‬ﻠﹸﻮﺍ« ﻭ ﺑﻨﺎ ﺑﺮ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺎﺭﻭﺕ ﻭ ﻣﺎﺭﻭﺕ ﺩﻭ‬
‫ﻓﺮﺷﺘﻪ ﺑﻮﺩﻧﺪ ﳑﺜﻞ ﺑﻪ ﺻﻮﺭﺕ ﺑﺸﺮ ﻣﺜﻞ ﻣﻠﻜﻰ ﻭ ﻛﻪ ﺑﺮ ﻣﺮﱘ ﳑﺜﻞ ﺷﺪ ﻭ ﻧﺰﻭﻝ ﺳﺤﺮ ﺑﺮ ﺁﻥ ﺩﻭ ﺑﺮﺍﻯ ﺍﻣﺘﺤﺎﻥ ﺍﻧﺴﺎ‪‬ﺎﻯ ﺁﻥ ﺭﻭﺯ ﺑﻮﺩ ﻣﻌﲎ ﺁﺯﺍﺩ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﻳﻬﻮﺩ ﭘﲑﻭﻯ ﻛﺮﺩﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺑﺪﻛﺎﺭﺍﻥ ﺭﺍﺟﻊ ﺑﺮ ﺣﻜﻮﻣﺖ ﺳﻠﻴﻤﺎﻥ ﻣﻰﮔﻔﺘﻨﺪ )ﻛﻪ ﻣﻰﮔﻔﺘﻨﺪ ﺳﻠﻴﻤﺎﻥ ﺳﺎﺣﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﺳﺤﺮ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻩ ﺍﺳﺖ( ﺣﺎﻝ‬
‫ﺁﻧﻜﻪ ﺳﻠﻴﻤﺎﻥ ﻛﺎﻓﺮ ﻧﺸﺪ )ﻭ ﺑﻪ ﻭﺳﻴﻠﻪ ﺳﺤﺮ ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻧﻴﺎﻭﺭﺩ( ﺑﻠﻜﻪ ﺑﺪﻛﺎﺭﺍﻥ ﻛﺎﻓﺮ ﺷﺪﻧﺪ )ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺣﻜﻮﻣﺖ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﺤﺮ ﺩﺍﺩﻧﺪ( ﻭ ﺍﻳﻀﹰﺎ ﻳﻬﻮﺩ ﭘﲑﻭﻯ ﻛﺮﺩﻧﺪ‬
‫ﺍﺯ ﺁﻧﭽﻪ )ﺍﺯ ﺳﺤﺮ( ﺩﺭ ﺑﺎﺑﻞ ﺑﻪ ﺩﻭ ﻣﻠﻚ ﺑﻪ ﻧﺎﻡ ﻫﺎﺭﻭﺕ ﻭ ﻣﺎﺭﻭﺕ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﻭﱃ ﺁ‪‬ﺎ ﺑﻪ ﻛﺴﻰ ﺳﺤﺮ ﳕﻰﺁﻣﻮﺧﺘﻨﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﻓﺘﻪ ﻭ ﺍﻣﺘﺤﺎﱏ ﻫﺴﺘﻴﻢ ﻛﺎﻓﺮ ﻣﺒﺎﺵ‬
‫ﻭ ﺍﻳﻨﻜﻪ ﺑﻪ ﺗﻮ ﻳﺎﺩ ﺩﺍﺩﱘ ﺩﺭ ﺿﺮﺭ ﻣﺮﺩﻡ ﺑﻪ ﻛﺎﺭ ﻣﱪ‪ ،‬ﻭﱃ ﺁ‪‬ﺎ ﺳﺤﺮﻯ ﻳﺎﺩ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﻣﻴﺎﻥ ﻣﺮﺩ ﻭ ﺯﻧﺶ ﺟﺪﺍﺋﻰ ﻣﻰﺍﻧﺪﺍﺧﺘﻨﺪ‪ ...‬ﺩﺭﺑﺎﺭﻩ ﻫﺎﺭﻭﺕ ﻭ ﻣﺎﺭﻭﺕ ﺑﻴﺸﺘﺮ ﺍﺯ‬
‫ﺍﻳﻦ ﭼﻴﺰﻯ ﳕﻰﺩﺍﻧﻴﻢ ﻭ ﺁﻧﭽﻪ ﻧﻘﻞ ﺷﺪﻩ ﻫﺎﺭﻭﺕ ﻭ ﻣﺎﺭﻭﺕ ﺩﻭ ﻣﻠﻚ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻋﻤﺎﻝ ﺑﺪ ﻣﺮﺩﻡ ﺭﺍ ﺩﻳﺪﻧﺪ‪ ،‬ﺑﻪ ﺩﺭﮔﺎﻩ ﺧﺪﺍ ﺷﻜﺎﻳﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺧﺪﺍ ﺑﻪ ﺁ‪‬ﺎ ﻗﻮﻩ ﺷﻬﻮﺕ ﺩﺍﺩ‪ ،‬ﺑﻪ ﺭﻭﻯ ﺯﻣﲔ‬
‫ﺁﻣﺪﻩ‪ ،‬ﺯﻧﺎ ﻛﺮﺩﻧﺪ‪ ،‬ﲬﺮ ﺧﻮﺭﺩﻧﺪ‪ ،‬ﺑﻪ ﺑﺖ ﺳﺠﺪﻩ ﻛﺮﺩﻧﺪ‪ ،‬ﻗﺘﻞ ﻧﻔﺲ ﳕﻮﺩﻧﺪ ﻭ ﺧﺪﺍ ﻋﺬﺍﺑﺸﺎﻥ ﻛﺮﺩ ﳏﻘﻘﲔ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻳﻦ ﻗﻀﻴﻪ ﳎﻌﻮﻝ ﻭ ﺍﺯ ﺍﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺑﻪ ﻃﻮﺭ ﻣﺮﻓﻮﻉ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺣﺠﻴﺖ ﻧﺪﺍﺭﺩ ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺗﺼﺮﻳﺢ‬
‫ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﻓﻮﻉ ﺍﺳﺖ‪ ،‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﻈﲑ ﺍﻳﻦ ﻗﻀﻴﻪ ﺍﺯ ﺩﺭ ﻣﻨﺜﻮﺭ ﺳﻴﻮﻃﻰ ﺍﺯ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﻗﺼﻪ ﺧﺮﺍﰱ ﺍﺳﺖ‪.‬‬
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‫ﻣﺎﻋﻮﻥ = ]ﻣﺎﻋﻮﻥ‪ .[٦-٧:‬ﺑﻨﺎﺑﺮ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﺎﻋﻮﻥ ﺁﻧﺴﺖ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﮔﺮﺩﺵ ﻭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺁﻥ ﺭﺍ ﺗﱪ‪ ،‬ﺩﻳﻚ‪ ،‬ﺩﺳﺘﺎﺱ ﻭ ﳓﻮ ﺁﻥ ﻛﻪ ﻣﻌﻤﻮ ﹰﻻ ﺑﻪ ﻋﺎﺭﻳﻪ ﺩﺍﺩﻩ‬
‫ﻣﻰﺷﻮﻧﺪ‪ ،‬ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺍﻳﻀﹰﺎ ﻣﺎﻧﻨﺪ ﻗﺮﺽ ﺩﺍﺩﻥ‪ ،‬ﺻﺪﻗﻪ ﺩﺍﺩﻥ ﻭ ﺯﻛﻮﺓ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺟﺮﻳﺎﻥ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺖ ‪‬ﺗ ‪‬ﻌ ‪‬ﻌﻴ‪ ‬ﺮ ‪‬ﻩ ‪‬ﻭ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺍﻟﺰ‪‬ﻛﻮ ﹸﺓ« ﺩﺭ ﺫﻳﻞ ﺭﻭﺍﻳﺖ ﻫﺴﺖ ﻛﻪ ﺑﻪ‬
‫ﻉ ﺍ ﹾﻟ‪‬ﺒ ‪‬ﻴ ِ‬
‫ﺼ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ ﻣ‪‬ﺘﺎ ‪‬‬
‫ﻑ ‪‬ﺗ ‪‬‬
‫ﺿ ‪‬ﻪ ﻭ‪‬ﺍﻟﹾﻤ‪ ‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺽ ‪‬ﺗ ﹾﻘ ِﺮ ‪‬‬
‫ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪» :‬ﻗﺎ ﹶﻝ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺁﳓﻀﺮﺕ ﮔﻔﺘﻨﺪ‪ :‬ﳘﺴﺎﻳﮕﺎﻥ ﻣﺎ ﻭﻗﺘﻴﻜﻪ ﺍﻳﻦ ﺍﺷﻴﺎﺀ ﺭﺍ ﺑﺮﺩﻧﺪ ﻣﻰﺷﻜﻨﻨﺪ ﻭ ﻓﺎﺳﺪ ﻣﻰﻛﻨﻨﺪ ﺁﻳﺎ ﻣﻰﺗﻮﺍﻧﻴﻢ ﻧﺪﻫﻴﻢ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺍﻳﻨﻄﻮﺭ ﺑﺎﺷﻨﺪ ﻣﺎﻧﻌﻰ ﻧﻴﺴﺖ ﻛﻪ ﻧﺪﻫﻴﺪ‪ .‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ‬
‫ﳎﻤﻊ ﻭ ﺑﺮﻫﺎﻥ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻃﺮﻳﻖ ﺍﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺎﻋﻮﻥ ﺯﻛﻮﺓ ﻭﺍﺟﱮ ﺍﺳﺖ‪.‬‬
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‫ﻣﺎﻝ = ﺁﻧﭽﻪ ﺍﻧﺴﺎﻥ ﻣﺎﻟﻚ ﺷﻮﺩ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﹾﻤﺎ ﹸﻝ ﻣﺎ ‪‬ﻣ ﹶﻠ ﹾﻜ ‪‬ﺘ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹸﻛ ِﻞ ‪‬ﺷ ‪‬ﻰ ٍﺀ« ﻭ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺎﻝ ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ ﺑﺎﺩﻳﻪ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺳﺖ‪» ،‬ﻣﺎﻝ« ﻣﺬﻛﺮ ﻭ ﻣﻮﻧﺚ ﻫﺮ ﺩﻭ‬
‫ﺁﻳﺪ ﮔﻮﻳﻨﺪ »ﻫ‪‬ﻮ‪‬ﻣﺎﻝﹲ« ﻭ » ِﻫ ‪‬ﻰ ﻣﺎﻝﹲ«‪.‬‬
‫]ﻛﻬﻒ‪ .[٤٦:‬ﻣﻘﺎﺑﻠﻪﻣﺎﻝ ﺑﺎﺑﻨﻮﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺎﻝ ﻣﺘﺎﻉ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﮔﻮﻳﻴﻢ‪] :‬ﻧﻮﺭ‪ .[٣٣:‬ﻧﺴﺒﺖ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻛﻪ ﻣﺘﺎﻉ ﺩﻧﻴﺎ ﺩﺭﺍﺻﻞ ﻣﺎﻝ ﺧﺪﺍﺳﺖ‪.‬‬
‫]ﺍﺳﺮﺍﺀ‪ .[٦:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣﺎﻝ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﺎﻝ ﮔﻮﻳﻨﺪ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﻣﺎﺋﻞ ﻭ ﺯﺍﺋﻞ ﺍﺳﺖ )ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﻪ ﺁﻥ ﮔﺮﻭﻩ ﻣﻴﻞ ﻣﻰﻛﻨﺪ( ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻋﺮﺽ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ )ﻛﻪ ﻋﺎﺭﺿﻰ‬
‫ﺖ ﺑ‪‬ﻴ‪‬ﻄﺎ ٍﺭ«‪ .‬ﻣﺎﻝ ﻣﺎﻧﻨﺪ ﺯﻥ ﺯﻧﺎﻛﺎﺭﻯ ﺍﺳﺖ‪ ،‬ﺭﻭﺯﻯ ﺩﺭﺧﺎﻧﻪ ﻋﻄـﺎﺭ ﻭ‬
‫ﺖ ﻋ‪‬ﻄﱠﺎ ٍﺭ ﻭﻳ‪‬ﻮ‪‬ﻣﹰﺎ ﰱ ‪‬ﺑ ‪‬ﻴ ِ‬
‫ﺤ ‪‬ﺒﺔﹲ ﺗ‪‬ﻜﹸﻮ ﹸﻥ ﻳ‪‬ﻮ‪‬ﻣﹰﺎ ﰱ ‪‬ﺑ ‪‬ﻴ ِ‬
‫ﺍﺳﺖ ﻭ ﺩﻭﺍﻡ ﻧﺪﺍﺭﺩ( ﻭ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻗﻮﻝ ﺁﻧﻜﻪ ﮔﻔﺘﻪ »ﺍﹶﻟﹾﻤﺎ ﹸﻝ ﹶﻗ ‪‬‬
‫ﺭﻭﺯﻯ ﺩﺭﺧﺎﻧﻪ ﺟﺮﺍﺡ ﺍﺳﺖ‪.‬‬
‫]ﻳﻮﻧﺲ‪ .[٨٨:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺯﻳﻨﺖ ﺍﺛﺎﺙ ﺍﻟﺒﻴﺖ ﻭﺫﻛﺮ ﺍﻣﻮﺍﻝ ﺫﻛﺮﻋﺎﻡ ﺑﻌﺪ ﺍﺯﺧﺎﺹ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰ ﺯﻳﻨﺖ ﺭﺍ ﺧﻮﺵ ﻗﻴﺎﻓﻪ ﺑﻮﺩﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[٤:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶﻣ‪‬ﻮﺍﹶﻟ ﹸﻜ ‪‬ﻢ« ﻇﺎﻫﺮﺍ ﺍﻣﻮﺍﻝ ﺳﻔﻬﺎﺀ ﺍﺳﺖ ﻭﱃ ﻧﺴﺒﺖ ﺁﻥ ﺑﻪ ﺿﻤﲑ » ﹸﻛ ‪‬ﻢ« ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻔﻪ ﻣﺜﻞ ﳎﻨﻮﻥ ﳏﺠﻮﺭ ﻭ ﳑﻨﻮﻉ ﺍﻟﺘﺼﺮﻑ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ‬
‫ﺑﺎﻣﺎﻟﺶ ﺍﻭ ﺭﺍ ﺍﺩﺍﺭﻩ ﻛﺮﺩ ﻭ ﻃﻌﺎﻡ ﻭ ﭘﻮﺷﺎﻙ ﺩﺍﺩ‪ ،‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﺎﻝ‪ ،‬ﻣﺎﻝ ﻋﻘﻼ ﺍﺳﺖ ‪،‬ﻣﺎﻝ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﻃﺮﻳﻖ ﻛﺴﺐ ﻭ ﺧﺮﺝ ﺁﻥ ﺭﺍ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻣﻮﺍﻝ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻣﻮﺍﻝ ﺳﻔﻬﺎﺀ ﺍﺳﺖ ﺑﻪ ﻧﻮﻋﻰ ﺍﺯ ﻋﻨﺎﻳﺖ ﺑﻪ ﺍﻭﻟﻴﺎﺀ ﺳﻔﻬﺎﺀ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻌﻀﻰﻫﺎ ﺁﻧﺮﺍ ﺍﻣﻮﺍﻝ ﺩﻳﮕﺮﺍﻥ ﺩﺍﻧﺴﺘﻪ ﻭﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﺎﻝ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺳﻔﻬﺎﺀ ﻭ ﺍﻃﻔﺎﻝ ﻧﺪﻫﺪ ﺑﻠﻜﻪ ﺍﮔﺮ ﻭﺍﺟﺐ ﺍﻟﻨﻔﻘﻪﺍﻧﺪ ﺑﻪ ﺁ‪‬ﺎ ﻛﺴﻮﺕ ﻭ ﻃﻌﺎﻡ‬
‫ﺑﺪﻫﺪ ﻭﱃ ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﻣﻌﻨﺎﻯ ﺍﻭﻝ ﺍﺳﺖ‪.‬‬
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‫ﺕ« ﻳﻌﲎ ﺭﻭﺯ ﺑﻠﻨﺪ ﺷﺪ ﻭ ﻋﻠﻒ ﺑﻠﻨﺪ ﮔﺮﺩﻳﺪ‪ ...‬ﻣﺘﺎﻉ ﺑﻪ ﻣﻌﲎ ﺍﻧﺘﻔـﺎﻉ‬
‫ﻣﺘﺎﻉ = ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣ‪‬ﺘ‪‬ﻮﻉ ﺑﻪ ﻣﻌﲎ ﺍﻣﺘﺪﺍﺩ ﻭ ﺍﺭﺗﻔﺎﻉ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ » :‬ﻣ‪‬ﺘ ‪‬ﻊ ﺍﻟﻨ‪‬ﻬﺎ ‪‬ﺭ ﻭ ‪‬ﻣ‪‬ﺘ ‪‬ﻊ ﺍﻟﻨ‪‬ﺒﺎ ‪‬‬
‫ﳑﺘﺪﺍﻟﻮﻗﺖ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ » :‬ﻣﺘ‪ ‬ﻌ ‪‬ﻪ ﺍﻟ ﻠﱠ ‪‬ﻪ ﺑِﻜﹶﺬﺍ ‪‬ﻭ ﹶﺍ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ ‪‬ﺗ ‪‬ﻤﺘ‪ ‬ﻊ ِﺑ ِﻪ« ﻭ ﻧﻴﺰ ﮔﻮﻳﺪ‪ :‬ﺁﻧﭽﻪ ﺩﺭ ﺧﺎﻧﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺑﺮﻧﺪ ﻣﺘﺎﻉ ﮔﻮﻳﻨﺪ ﻭ ﺑﺎﺯ ﮔﻮﻳﺪ‪ :‬ﻫﺮ ﺁﻧﭽﻪ ﺍﺯ ﺁﻥ ﺑﺮ ﻭﺟﻬﻰ ‪‬ﺮﻩ ﺑﺮﺩﻩ‬
‫ﺷﻮﺩ ﻣﺘﺎﻉ ﻭ ﻣﺘﻌﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٣٦:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣ‪‬ﺘﺎﻉ‪ ،‬ﺗ‪‬ﻤ‪‬ﺘ‪‬ﻊ‪ ،‬ﻣ‪‬ﺘ‪‬ﻌﻪ ﻭ ﺗ‪‬ﻠﹶﺬﱡﺫ ﻣﺘﻘﺎﺭﺏ ﺍﳌﻌﲏﺍﻧﺪ ﻭ ﻫﺮﭼﻪ ﺍﺯ ﺁﻥ ﻟﺬﺕ ﺑﺮﺩﻯ ﻣﺘﺎﻉ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺘﺎﻉ ﻫﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﺳﻢ ﻭ ﻫﺮ ﭼﻪ ﺍﺯ ﻣﺎﻝ ﺩﻧﻴﺎ ﻣﻮﺭﺩ ‪‬ﺮﻩ ﻗﺮﺍﺭ ﮔﲑﺩ ﻣﺘﺎﻉ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﺍﻧﺘﻔﺎﻉ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ .[١٧:‬ﻣﺮﺍﺩ ﻧﺎﻥ ﻭ ﺁﺏ ﻭ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ .[٦٥:‬ﻣﺎﻝﺍﻟﺘﺠﺎﺭﺓ ﻣﻨﻈﻮﺭ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻭ‬
‫ﺩﺭ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ .[٧٧:‬ﳑﻜﻦ ﺍﺳﺖ ﻣﺼﺪﺭ ﻳﺎ ﺍﺳﻢ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﺻﻮﺭﺕ ﺍﻋﻢ ﺍﺳﺖ‪.‬‬
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‫ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﻣﺘﺎﻉ ﺍﻧﺘﻔﺎﻉ ﳑﺘﺪﺍﻟﻮﻗﺖ ﺍﺳﺖ‪ .‬ﺍﻗﺮﺏﺍﳌﻮﺍﺭﺩ ﺍﺯ ﻛﻠﻴ‪‬ﺎﺕ ﺍﺑﻮﺍﻟﺒﻘﺎﺀ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﻣﺘﺎﻉ ﻭ ﻣﺘﻌﻪ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﺍﻧﺘﻔﺎﻉ ﻗﻠﻴﻞ ﻭ ﻏﲑ ﺑﺎﻗﻰ ﺑﺮﺩﻩ ﺷﻮﺩ‪ .‬ﺩﺭ‬
‫ﻗﺎﻣﻮﺱ ﻭ ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ ﻇﺎﻫﺮﹰﺍ ﻗﻴﺪ ﺍﻣﺘﺪﺍﺩ ﻭ ﻗﻠﹼﺖ ﻧﻴﺴﺖ ﻭﱄ ﺑﻪ ﻧﻈﺮﻡ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺻﺢ ﺑﺎﺷﺪ ﻛﻪ ﺍﺻﻞ ﻣﻌﲎ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﺍﺳﺖ‪.‬‬
‫ﺍِﺳ‪‬ﺘِﻤ‪‬ﺘﺎﻉ‪ :‬ﺑﻪ ﻣﻌﲎ ﺍﻧﺘﻘﺎﻉ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ .[١٢٨:‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﻌﻀﻰ ﺍﺯ ﻣﺎ ﺍﺯ ﺑﻌﻀﻰ ‪‬ﺮﻩ ﺑﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺩﻭ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺩﻭ ﺁﻳﻪ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ‪:‬‬
‫‪ -١‬ﻣﺘﻌﻪ ﺯﻧﺎﻥ‪.‬‬
‫‪ -٢‬ﺣﺞ‪ ‬ﲤﺘﻊ‪.‬‬
‫ﻣﺘﻌﻪ ﺯﻧﺎﻥ‬
‫]ﻧﺴﺎﺀ‪.[٢٤:‬‬
‫ﻣﺘﻌﻪ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﺘﻌﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺁﻥ ﻣﻮﺭﺩ ﺍﻧﺘﻔﺎﻉ ﺍﺳﺖ ﺗﺎ ﻣﺪﺕ ﻣﻌﻠﻮﻣﻰ‪ ،‬ﺑﻪ ﺧﻼﻑ ﻧﻜﺎﺡ ﺩﺍﺋﻤﻰ ﻛﻪ ﻣﺪ‪‬ﺕ ﻣﻌﻠﻮﻡ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺫﻳﻞ ﻟﻐﺖ ﻣﺘﺎﻉ ﭼﻨﲔ ﮔﻔﺘﻪ‬
‫ﺍﺳﺖ‪:‬‬
‫ﲔ« ﻳﻌﲎ‪ :‬ﻏﲑ ﺍﺯ ﺯﻧﺎﻥ‬
‫ﲔ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﺴﺎﻓِﺤ ‪‬‬
‫ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺯﻧﺎﻥ ﺣﺮﺍﻡﺍﻟﻨﻜﺎﺡ ﺭﺍ ﴰﺮﺩﻩ ﻭ ﺁﻧﮕﺎﻩ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣﺎﻭ‪‬ﺭﺍ َﺀ ﺫِﻟ ﹸﻜ ‪‬ﻢ ﹶﺍ ﹾﻥ ﺗ‪‬ﺒ‪‬ﺘ‪‬ﻐ‪‬ﻮﺍ ِﺑﺎﹶﻣ‪‬ﻮﺍِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻣﺤ‪‬ﺼِﻨ ‪‬‬
‫ﺫﻛﺮ ﺷﺪﻩ ﺩﻳﮕﺮﺍﻥ ﺑﺮ ﴰﺎ ﺣﻼﻝﺍﻧﺪ ﻛﻪ ﺑﺎ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﻭ ﻣﻬﺮﻳ‪‬ﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻋﻘﺪ ﺍﺯﺩﻭﺍﺝ ﺧﻮﺩ ﺩﺭﺁﻭﺭﻳﺪ ﺑﻪ ﺷﺮﻁ ﺁﻧﻜﻪ ﺑﺎ ﺍﻳﻨﻜﺎﺭ ﻋﻔﺖ ﻭ ﻣﺼﻮﻧﻴﺖ ﲞﻮﺍﻫﻴﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺯﻧﺎﻛﺎﺭﻯ ﺩﺭ‬
‫ﭘﻴﺶ ﮔﲑﻳﺪ‪.‬‬
‫ﺁﻧﻮﻗﺖ ﭘﺲ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ ﺍﻳﻦ ﺣﻜﻢ ﻓﺮﻣﻮﺩﻩ »ﻓﹶﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﺘ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻨ ‪‬ﻬﻦ‪ ‬ﻓﹶﺂﺗ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺍﹸﺟ‪‬ﻮ ‪‬ﺭ ‪‬ﻫﻦ‪ «‬ﻇﺎﻫﺮﹰﺍ »ﻣﺎ« ﺩﺭ »ﻓﹶﻤﺎ« ﻣﻮﺻﻮﻝ ﻭ ﺿﻤﲑ »ِﺑ ِﻪ« ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺯﱏ ﺍﺯ ﺯﻧﺎﻥ ﻛﻪ‬
‫ﻣﻮﺭﺩ ﺍﺳﺘﻤﺘﺎﻉ ﴰﺎ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ ﺍﺟﺮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻣﻌﲔ ﺑﺪﻫﻴﺪ‪.‬‬
‫ﻭ ﺷﺎﻳﺪ »ﻣﺎ« ﺷﺮﻃﻴﻪ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺿﻤﲑ »ِﺑ ِﻪ« ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ »ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ «...‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ‪ .‬ﻣﺜﻞ »ﺣﻞﹼ ‪ -‬ﻧﻴﻞ« ﻳﻌﲎ ﻫﺮﮔﺎﻩ ﺍﺯ ﺯﻧﺎﻥ ﺑﻪ ﺣﻠﻴ‪‬ﺖ ﺍﺳﺘﻌﻤﺘﺎﻉ‬
‫ﻛﺮﺩﻳﺪ ﺍﺟﺮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺑﺪﻫﻴﺪ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺗﻔﺮﻳﻊ »ﻓﹶﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ‪ «...‬ﻧﺴﺒﺖ ﺑﻪ »ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣﺎﻭ‪‬ﺭﺍ َﺀ ﺫِﻟ ﹸﻜ ‪‬ﻢ« ﺗﻔﺮﻳﻊ ﺟﺰﱙ ﺑﺮ ﻛﻠﹼﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ »ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ «...‬ﺷﺎﻣﻞ ﻧﻜﺎﺡ ﺩﺍﺋﻢ ﻭﻣﻨﻘﻄﻊ ﻭ ﻣﻠﻚ ﳝﲔ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﺁﻳﻪ ]ﺑﻘﺮﻩ‪] .[١٨٤:‬ﺑﻘﺮﻩ‪ .[٢٥٦:‬ﺗﻔﺮﻳﻊ ﻓﺮﺩ ﺑﺮ ﻛﻞﹼ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻣﺬﻫﺐ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢﺍﻟﺴﻼﻡ ﺁﻳﻪ ﰉﺷﻚ ﺩﺭﺑﺎﺭﻩ ﻧﻜﺎﺡ ﻣﺘﻌﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﺗﺎ ﻗﻴﺎﻣﺖ ﺣﻼﻝ ﻣﻰﺑﺎﺷﺪ ﺩﺭ ﻛﺎﰱ ﻛﺘﺎﺑﺮﺍﻟﻨﻜﺎﺡ ﺍﺑﻮﺍﺏﺍﳌﺘﻌﻪ ﺿﻤﻦ ﺍﺑﻮﺍﰉ ﺭﻭﺍﻳﺎﺕ ﺁﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﻳﻀﹰﺎ‬
‫ﺖ ﻓِﻰ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻓﹶﻤ‪‬ﺎ ﺍ ‪‬ﺳ ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻨ ‪‬ﻬﻦ‪ ‬ﻓﹶﺂﺗ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺍﹸﺟ‪‬ﻮ ‪‬ﺭ ‪‬ﻫﻦ‪‬‬
‫ﺖ ﺍﹶﺑﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺘ ‪‬ﻌ ِﺔ ﹶﻓﻘﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬
‫ﺩﺭ ﻭﺳﺎﺋﻞ ﻭ ﻛﺘﺎ‪‬ﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﻛﺎﰱ ﺍﺯ ﺍﰉﺑﺼﲑ ﻧﻘﻞ ﻛﺮﺩﻩ »ﻗﺎﻝﹶ‪ ،‬ﺳﹶﺌ ﹾﻠ ‪‬‬
‫ﻀ ِﺔ«‬
‫ﺿ ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﺍﻟﹾﻔﹶﺮﻳ ‪‬‬
‫ﺡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓﻴﻤﺎ ﺗ‪‬ﺮﺍ ‪‬‬
‫ﻀ ﹰﺔ ﻓﹶﻼ ﺟ‪‬ﻨﺎ ‪‬‬
‫ﻓﹶﺮﻳ ‪‬‬
‫ﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ(«‬
‫ﺕ ِﺑﻬ‪‬ﺎ ﺍﻟﺴ‪‬ﻨ ﹸﺔ ِﻣ ‪‬ﻦ ﺭِﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻭ ﻧﻴﺰ ﺍﰉﻣﺮﱘ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪»:‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺘ ‪‬ﻌ ﹸﺔ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑﻬ‪‬ﺎ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺳﺘﻤﺘﺎﻉ ﻣﺬﻛﻮﺭ ﺩﺭ ﺁﻳﻪ ﰉﺷﻚ ﻣﺘﻌﻪ ﺍﺳﺖ ﭼﻮﻥ ﺁﻳﻪ ﻣﺪﱏ ﺍﺳﺖ ﻭﺩﺭ ﺿﻤﻦ ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﺩﺭ ﻧﺼﻒ ﺍﻭ‪‬ﻝ ﺩﻭﺭﺍﻥ ﻫﺠﺮﺕ ﺁﻥ ﺣﻀﺮﺕ ﻧﺎﺯﻝ ﺷـﺪﻩ‬
‫ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻣﻌﻈﻢ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺑﺮ ﺁﻥ ﺩﻻﻟﺖ ﻣﻰﻛﻨﺪ ﻭ ﻧﻜﺎﺡ ﻣﺘﻌﻪ ﺁﻥ ﺭﻭﺯ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻌﻤﻮﻝ ﺑﻮﺩ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﺗﺴﻠﻢ ﺍﻳﻦ ﻣﻌﲎ ﻣﺘﻔﻖﺍﻧﺪ ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﺗﺸﺮﻳﻊ ﻣﺘﻌﻪ ﺍﺯ ﺟﺎﻧﺐ‬
‫ﺍﺳﻼﻡ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪...‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﻣﺬﻫﺐ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺯ ﻗﺪﻣﺎﺀ ﻣﻔﺴﺮﻳﻦ ﺍﺯ ﺻﺤﺎﺑﻪ ﻭ ﺗﺎﺑﻌﲔ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﻣﺘﻌﻪ ﺍﺳﺖ ﺍﺯﲨﻠﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺍﰉ‬
‫ﺑﻦ ﻛﻌﺐ‪ ،‬ﻗﺘﺎﺩﻩ‪ ،‬ﺳﺪﻯ‪ ،‬ﳎﺎﻫﺪ‪ ،‬ﺍﺑﻦ ﺟﺒﲑ‪ ،‬ﺣﺴﻦ ﻭ ﻏﲑ ﺁ‪‬ﺎ‪.‬‬
‫ﺍﻫﻞ ﺳﻨﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﺘﻌﻪ ﺩﺭ ﺍﺳﻼﻡ ﺣﻼﻝ ﺍﺳﺖ ﺷﻜﻰ ﻧﺪﺍﺭﻧﺪ ﻭﱃ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺍﻳﻦ ﺣﻜﻢ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻭ ﺑﻪ ﺯﺑﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﻧﺴﺦ ﻭ ﲢﺮﱘ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺍﻣ‪‬ﺎ ﺷﻴﻌﻪ ﺑﻪ ﭘﲑﻭﻯ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻳﻦ ﺣﻜﻢ ﻧﺴﺦ ﻧﺸﺪﻩ ﻭ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ ﻗﻮﻝ ﺑﻪ ﲢﺮﱘ ﻭ ﻧﺴﺦ ﺁﻥ ﺍﺯ ﻃﺮﻑ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﰉﺍﺳﺎﺱ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭼﻮﻥ ﻋﻤﺮﺑﻦ ﺍﳋﻄﺎﺏ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﺍﺯ ﻣﺘﻌﻪ ‪‬ﻰ ﻛﺮﺩ ﻋﺪﻩﺍﻯ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺮﺍﻯ ﺗﺼﺤﻴﺢ ﻛﺎﺭ ﻋﻤﺮ ﲢﺮﱘ ﺁﻥ ﺭﺍ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ﺗﺎ‬
‫ﺍﻳﻦ ﻋﻤﻞ ﻧﺎﺣﻖ ﭘﺎﮔﲑ ﺧﻠﻴﻔﻪ ﻧﺸﻮﺩ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﺳﺨﻦ ﻛﻮﺗﺎﻩ ﻣﻰﻛﻨﻢ‪:‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ« ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻋﻤﺮ ﺍﻭ‪‬ﻝ‬
‫ﺼﻞﹲ ﰱ ﺍﹶﻭ‪‬ﻟِﻴﺎ ِ‬
‫‪ -١‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺳﻴﻮﻃﻰ ﺩﺭ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ ﺩﺭ ﺿﻤﻦ ﺣﺎﻻﺕ ﻋﻤﺮﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺼﻠﻰ ﲢﺖ ﻋﻨﻮﺍﻥ » ﹶﻓ ‪‬‬
‫ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﺒﺪﺃ ﺗﺎﺭﻳﺦ ﺭﺍ ﺍﺯﻫﺠﺮﺕ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﺍﻭ‪‬ﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻴﺖﺍﳌﺎﻝ ﺩﺍﺋﺮﳕﻮﺩ ﺗﺎ ﻣﲑﺳﺪ » ‪‬ﻭﹶﺍ ‪‬ﻭ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺮ‪ ‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺘ ‪‬ﻌ ﹶﺔ« ﻳﻌﲎ ﺍﻭ ﺍﻭ‪‬ﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻣﺘﻌﻪ ﺭﺍ ﲢﺮﱘ ﻛﺮﺩ‪.‬‬
‫ﺞّ ‪‬ﻭ‬
‫ﺤِ‬
‫ﺐ ﻋ‪‬ﻠ ‪‬ﻴﻬِﻤﺎ‪ :‬ﻣ‪‬ﺘ ‪‬ﻌ ﹸﺔ ﺍﹾﻟ ‪‬‬
‫ﷲ ﻭ‪‬ﺍﹶﻧ‪‬ﺎ ﺍﹶﻧ‪‬ﻬﻰ ﻋ‪ ‬ﻨﻬ‪‬ﻤﺎ ‪‬ﻭ ﺍﹸﻋﺎ ِﻗ ‪‬‬
‫‪ -٢‬ﻓﺨﺮ ﺭﺍﺯﻯ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﻪ »ﻓﹶﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ‪ «...‬ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻋﻤﺮ ﺑﺎﻻﻯ ﻣﻨﱪ ﮔﻔﺖ‪» :‬ﻣ‪‬ﺘ‪‬ﻌ‪‬ﺘﺎ ِﻥ ﻛﺎﻧ‪‬ﺘﺎ ﻋ‪‬ﻠﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ﺭ‪‬ﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫‪‬ﻣ ‪‬ﺘ ‪‬ﻌ ﹸﺔ ﺍﻟِﻨّﺴﺎ ِﺀ« )ﻧﻘﻞ ﺍﺯ ﺍﻟﻨﺺ ﻭﺍﻻﺟﺘﻬﺎﺩ(‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺩﺭ ﻋﻬﺪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﻭ ﻣﺘﻌﻪ ﺑﻮﺩ‪ ،‬ﻣﻦ ﺍﺯ ﻫﺮ ﺩﻭ ‪‬ﻰ ﻣﻴﻜﻨﻢ ﻭ ﻫﺮ ﻛﻪ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻥ ﺩﻭ ﻋﻤﻞ ﻛﻨﺪ ﻋﻘﻮﺑﺘﺶ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻳﻜﻰ ﺣﺞ‪ ‬ﲤﺘ‪‬ـﻊ‪،‬‬
‫ﺩﻳﮕﺮﻯ ﻣﺘﻌﻪ ﺯﻧﺎﻥ‪.‬‬
‫ﷲ‬
‫ﻀ ِﺔ ِﻣ ‪‬ﻦ ﺍﻟﺘ‪ ‬ﻤ ِﺮ ‪‬ﻭ ﺍﻟﺪ‪‬ﻗﻴ ِﻖ ﺍﹾﻟﺎﹶﻳﺎ ‪‬ﻡ ﻋ‪‬ﻠﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﷲ ﺻ‪‬ﻠﹶﻰ ﺍ ُ‬
‫ﺴ‪‬ﺘ ‪‬ﻤِﺘ ‪‬ﻊ ﺑِﺎ ﹾﻟ ﹶﻘ ‪‬ﺒ ‪‬‬
‫‪ -٣‬ﺩﺭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺟﻠﺪ ﺍﻭ‪‬ﻝ ﺑﺎﺏ »ﻧﻜﺎﺡﺍﳌﺘﻌﺔ‪ «...‬ﺍﺯ ﺟﺎﺑﺮﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻧﺼﺎﺭﻯ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻛﹸﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﰉﺑ‪ ‬ﹾﻜﺮٍﺣ‪‬ﺘ‪‬ﻰ ﻧ‪‬ﻬﻰ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﰱ ‪‬ﺷ ﹾﺄ ِﻥ ﻋ‪‬ﻤ‪‬ﺮﻭ‪‬ﺑ ِﻦ ﺣ‪‬ﺮﻳﺚ«‪.‬‬
‫ﻋ‪‬ﻠﹶﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ )ﻭﺁﻟﻪ( ‪‬ﻭ ﹶﺍ ‪‬‬
‫ﻳﻌﲎ ﺩﺭﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻭ ﺍﺑﻮﺑﻜﺮ ﺯﻧﺎﻥ ﺭﺍ ﭼﻨﺪ ﺭﻭﺯ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻘﺪﺍﺭﻯ ﺧﺮﻣﺎ ﻭ ﺁﺭﺩ ﻣﺘﻌﻪ ﻣﻰﻛﺮﺩﱘ ﺗﺎ ﻋﻤﺮ ﺩﺭ ﻗﻀﻴ‪‬ﻪ ﻋﻤﺮﻭﺑﻦ ﺣﺮﻳﺚ ﺍﺯ ﺁﻥ ‪‬ﻰ ﻛﺮﺩ‪.‬‬
‫ﻃﺎﻟﺒﺎﻥ ﺗﻔﺴﲑ ﺑﻴﺸﺘﺮ ﺑﻪ ﺍﻟﻐﺪﻳﺮ ﻭﺍﻟﻨﺺ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭ ﺳﺎﺋﺮ ﻛﺘﺐ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‪ .‬ﺍﺯ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ‪ » :‬ﻟﹶﻮ‪‬ﻻ ﹶﺍﻥﱠ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻧ‪‬ﻬﻰ ‪‬ﻋ ِﻦﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ ِﺔ ﻣﺎﺯ‪‬ﱏ ِﺍﻟﱠﺎ ‪‬ﺷ ِﻘﻰ‪ «‬ﺍﮔﺮ ﻋﻤﺮ‬
‫ﺍﺯ ﻣﺘﻌﻪ ‪‬ﻰ ﳕﻰﻛﺮﺩ ﺑﻪ ﺯﻧﺎ ﻣﺮﺗﻜﺐ ﳕﻰﺷﺪ ﻣﮕﺮ ﺷﻘﻰ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺣﻜﻢ ﺗﺸﺮﻳﻊ ﻣﺘﻌﻪ ﺑﺮﺍﻯ ﺑﺴﱳ ﺭﺍﻩ ﺯﻧﺎ ﺍﺳﺖ‪ .‬ﻋﻤﺮ ﺑﺎ ﲢﺮﱘ ﻣﺘﻌﻪ ﺭﺍﻩ ﺯﻧﺎ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺯﺩﻭﺍﺝ ﺩﺍﺋﻤﻰ ﺑﺮﺍﻯ ﳘﻪ ﻣﻴﺴ‪‬ﺮ ﻧﻴﺴﺖ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ‪ ،‬ﺳﺮﺑﺎﺯﺍﻥ‪ ،‬ﻣﺄﻣﻮﺭﺍﱐ‬
‫ﻛﻪ ﺍﺯﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﻳﺶ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ‪ ،‬ﺍﺷﺨﺎﺹ ﰉﺑﻀﺎﻋﺖ ﻭ ﺍﻣﺜﺎﻝ ﺁ‪‬ﺎ ﻛﻪ ﺑﻪ ﺯﻥ ﺩﺍﺋﻤﻰ ﺩﺳﺘﺮﺳﻰ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺯﻧﺎﻥ ﺑﻴﻮﻩﺍﻱ ﻛﻪ ﺷﻮﻫﺮ ﺩﺍﺋﻤﻰ ﺑﻪ ﺳﺮﺍﻏﺸﺎﻥ ﳕﻰﺁﻳﺪ ﻭ ﺍﻣﺜﺎﻝ ﺁ‪‬ﺎ ﻳﺎ ﺑﺎﻳﺪ‬
‫ﺯﻧﺎ ﻛﻨﻨﺪ )ﻧﻌﻮﺫﺑﺎﷲ( ﻭ ﻳﺎ ﺑﻮﺳﻴﻠﻪ ‪،‬ﻣﺘﻌﻪ ﺯﻧﺎﻥ ﻏﺮﻳﺰﻩ ﺟﻨﺴﻰ ﺧﻮﻳﺶ ﺭﺍ ﺍﺭﺿﺎﻉ ﳕﺎﻳﻨﺪ ﺣﱴ ﺑﻌﻀﻰ ﺍﺯ ﻣﺘﻔﻜﹼﺮﺍﻥ ﺍﺭﻭﭘﺎ ﺑﺎ ﺩﺭﻙ ﺍﻳﻦ ﳏﺬﻭﺭ ﺍﺯﺩﻭﺍﺟﻰ ﺑﻨﺎﻡ ﺍﺯﺩﻭﺍﺝ ﰉﺧﺮﺝ ﻛﻪ ﳘﺎﻥ ﻣﺘﻌﻪ‬
‫ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺣﺞ ﲤﺘﻊ‬
‫]ﺑﻘﺮﻩ‪.[١٩٦:‬‬
‫ﺣﺞ‪ ‬ﲤﺘﻊ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺷﻬﺮ ﺣﺞ‪ ‬ﺍﺯ ﻣﻴﻘﺎﺕ ﺍﺣﺮﺍﻡ ﻋﻤﺮﻩ ﻣﻰﺑﻨﺪﺩ ﻭ ﭘﺲ ﺍﺯ ﻃﻮﺍﻑ ﺑﻴﺖ ﻭ ﳕﺎﺯ ﻃﻮﺍﻑ ﻭ ﺳﻌﻰ ﺑﲔ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺗﻘﺼﲑ ﻛﺮﺩﻩ ﺍﺯ ﺍﺣﺮﺍﻡ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﺳﭙﺲ‬
‫ﻣﺜﻼ ﺭﻭﺯ ‪ ٨‬ﺫﻭﺍﳊﺠﺔ ﺍﺯ ﻣﻜﹼﻪ ﺍﺣﺮﺍﻡ ﺣﺞ‪ ‬ﺑﺴﺘﻪ ﺑﻪ ﻋﺮﻓﺎﺕ ﻣﻰﺭﻭﺩ ﺁﻧﮕﺎﻩ ﲟﺸﻌﺮ ﻭ ﻣﲎ ﺗﺎ ﺁﺧﺮ ﺍﻋﻤﺎﻝ ﺣﺞ‪.‬‬
‫ﻋﻠﹼﺖ ﺗﺴﻤﻴﻪ ﺑﻪ ﺣﺞ‪ ‬ﲤﺘ‪‬ﻊ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﻣﻴﺎﻥ ﺩﻭ ﻋﻤﻞ ﺍﺯ ﺍﺣﺮﺍﻡ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺍﺣﺮﺍﻡ ﺣﺮﺍﻡ ﺑﻮﺩ ﻟﺬﺕ ﻣﻰﺑﺮﺩ‪ ،‬ﺣﺞ‪ ‬ﲤﺘ‪‬ﻊ ﻭﻇﻴﻔﻪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ‬
‫ﺴﺠِﺪِﺍ ﹾﻟﺤ‪‬ﺮﺍ ِﻡ« ﻳﻌﲎ ﲤﺘ‪‬ﻊ ﺍﺯ ﻋﻤﺮﻩ ﺑﻪ ﺣﺞ‪ ‬ﻭﻇﻴﻔﻪ ﻛﺴﻰ ﺍﺳﺖ ﻛـﻪ ﺍﻫﻠـﺶ ﻭ ﺧـﺎﻧﻮﺍﺩﻩﺍﺵ ﺩﺭ‬
‫ﺿﺮِﻯ ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻟﹶﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﺍ ‪‬ﻫ ﹸﻠ ‪‬ﻪ ﺣﺎ ِ‬
‫ﺍﺯ ﻣﻜﻪ ‪ ١٢‬ﻣﻴﻞ ﻳﺎ ﺑﻴﺸﺘﺮ ﺩﻭﺭ ﺑﺎﺷﺪ‪» .‬ﺫﺍِﻟ ‪‬‬
‫ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﻳﻌﲎ ﺩﺭ ﻣﻜﻪ ﻭ ﺗﺎ ﺩﻭﺍﺯﺩﻩ ﻣﻴﻠﻰ ﺁﻥ ﻧﺒﺎﺷﺪ ﻳﻌﲎ ﻛﺴﻴﻜﻪ ﺍﺯ ﺍﻫﻞ ﻣﻜﹼﻪ ﻭ ﺍﻫﻞ ﺍﻃﺮﺍﻑ ﻣﻜﹼﻪ ﻧﺒﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺣﺠﺔﺍﻟﻮﺩﺍﻉ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺍﺯ ﻣﺴﺠﺪ ﺷﺠﺮﻩ ﺑﻪ ﻧﻴ‪‬ﺖ ﺣﺞ‪ ‬ﻗﺮﺍﻥ ﺍﺣﺮﺍﻡ ﺑﺴﺖ ﻭ ﺳﻮﻕ ﻫﺪﻯ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﺷﻴﺦ ﻣﺮﺣﻮﻡ ﺩﺭ ﺧﻼﻑ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺍﺳﺖ‪،‬‬
‫ﺭﺃﻯ ﺍﺑﻮﺣﻨﻴﻔﻪ ﻭ ﺍﺻﺤﺎﺑﺶ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ‪ .‬ﻭﱃ ﺷﺎﻓﻌﻰ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺣﺞ‪ ‬ﺍﻓﺮﺍﺩ ﺍﺣﺮﺍﻡ ﺑﺴﺖ‪ ،‬ﻗﻮﻝ ﺷﺎﻓﻌﻰ ﺻﺤﻴﺢ ﻧﻴﺴﺖ‪.‬‬
‫‪‬ﺮ ﺣﺎﻝ ﺁﻥ ﺣﻀﺮﺕ ﺍﺣﺮﺍﻡ ﻋﻤﺮﻩ ﲤﺘﻊ ﻧﺒﺴﺖ ﻛﻪ ﺁﻥ ﺭﻭﺯ ﻫﻨﻮﺯ ﺣﺞ‪ ‬ﲤﺘﻊ ﻧﺒﻮﺩ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺣﺞ‪ ‬ﺍﻟﻨﱮ ﻭ ﺩﺭﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺍﺯ ﻣﻌﺎﻭﻳﺔﺑﻦ ﻋﻤﺎﺭ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ« ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭ ﺣﺠﺔﺍﻟﻮﺩﺍﻉ ﺍﺯ ﻣﺴﺠﺪ ﺷﺠﺮﻩ ﺍﺣﺮﺍﻡ ﺑﺴﺖ ﻭ ﺳﻮﻕ ﻫﺪﻯ ﻛﺮﺩ ﻭ ﻭﺍﺭﺩ ﻣﻜﹼﻪ ﺷﺪ ﭘﺲ ﺍﺯ ﺍﲤﺎﻡ ﺳﻌﻰ‬
‫ﺩﺭ»ﻣﺮﻭﻩ« ﺭﻭ ﺑﻪ ﻣﺮﺩﻡ ﳕﻮﺩﻩ ﺧﺪﺍ ﺭﺍ ﲪﺪﻭﺛﻨﺎ ﮔﻔﺖ ﺑﻌﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺟﱪﺋﻴﻞ ﺍﺳﺖ )ﺑﺎ ﺩﺳﺖ ﺑﻪ ﭘﺸﺖ ﺳﺮﺍﺷﺎﺭﻩ ﻛﺮﺩ( ﺑﻪ ﻣﻦ ﺍﻣﺮ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺳﺘﻮﺭ ﺩﻫﻢ ﻫﺮ ﻛﻪ ﺳﻮﻕ ﻫﺪﻯ‬
‫ﺖ ِﻣ ﹾﺜ ﹶﻞ ﻣﺎﹶﺍ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ﹸﻜ ‪‬ﻢ« ﺍﮔﺮ ﺍﺯ ﭘﻴﺶ ﺍﻳﻦ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺘﻢ ﻣﺎﻧﻨﺪ ﴰﺎ ﻣﻰﻛﺮﺩﻡ ﻟﻴﻜﻦ ﻣﻦ ﺳﻮﻕ ﻫﺪﻯ ﻛﺮﺩﻩﺍﻡ ﻭ‬
‫ﺼ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﺕ ﹶﻟ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﹶﻣ‪‬ﺮﻯ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫ﻧﻜﺮﺩﻩ ﺍﺯ ﺍﺣﺮﺍﻡ ﺧﺎﺭﺝ ﺷﻮﺩ‪ ».‬ﻭﹶﻟ ِﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻦ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﻬﺬﺍ ﺍﹶﺑ‪‬ﺪﹰﺍ« ﺁﻳﺎ ﺑﺎ ﺍﺣﺮﺍﻡ‬
‫ﺝ ‪‬ﺣﺠ‪‬ﺎﺟﹰﺎ ‪‬ﻭ ﺭ‪‬ﺅ‪‬ﺳ‪‬ﻨﺎ ﺗ‪‬ﻘﹾ ﹶﻄﺮ‪‬؟ ﻓﹶﻘﺎ ﹶﻝ ِﺍﻧ‪ ‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﭼﻨﲔ ﻛﺴﻰ ﺗﺎ ﻗﺮﺑﺎﱏ ﺑﻪ ﳏﻠﹼﺶ ﻧﺮﺳﺪ ﳕﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺍﺣﺮﺍﻡ ﺧﺎﺭﺝ ﺷﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻣﺮﺩﻯ ﮔﻔﺖ‪» :‬ﹶﺍ‪‬ﻧ ‪‬‬
‫ﺣﺞ‪ ‬ﻛﻪ ﻭﺍﺭﺩ ﻣﻜﹼﻪ ﺷﺪﻩﺍﱘ ﺩﺭ ﻭﺳﻂ ﻋﻤﻞ ﺍﺯ ﺍﺣﺮﺍﻡ ﺧﺎﺭﺝ ﺷﻮﱘ ﻭ ﻗﻄﺮﺍﺕ ﻏﺴﻞ ﺟﻨﺎﺑﺖ ﺍﺯ ﻣﻮﻫﺎﳝﺎﻥ ﺑﺮﻳﺰﺩ؟! ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺗﻮ ﺑﻪ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﻫﻴﭻ ﻭﻗﺖ ﺍﳝﺎﻥ ﳔﻮﺍﻫﻰ ﺁﻭﺭﺩ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﺮﺧﺎﺳﺖ ﻭ ﮔﻔﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺩﻳﻨﻤﺎﻥ ﺭﺍ ﲟﺎ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻯ ﮔﻮﻳﺎ ﺍﻣﺮﻭﺯ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩﺍﱘ ﺍﻳﻨﻜﻪ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻯ ﻓﻘﻂ ﺑﺮﺍﻯ ﺍﻣﺴﺎﻝ ﺍﺳﺖ ﻳﺎ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ‬
‫ﻧﻴﺰ؟‬
‫ﺞّ ﺍِﱃ ﻳ‪‬ﻮ‪‬ﻡ ِﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ«‬
‫ﺤِ‬
‫ﺖ ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﺮ ﹸﺓ ﻓﹶﻰ ﺍ ﹾﻟ ‪‬‬
‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﻜﻪ ﺁﻥ ﺑﺮﺍﻯ ﳘﻴﺸﻪ ﺍﺳﺖ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺁﻧﮕﺎﻩ ﺁﻥ ﺣﻀﺮﺕ ﺍﻧﮕﺸﺘﺎﻥ ﺩﻭ ﺩﺳﺖ ﺭﺍ ﺩﺭﻫﻢ ﺩﺍﺧﻞ ﻛﺮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ » :‬ﺩ ‪‬ﺧ ﹶﻠ ِ‬
‫ﻋﻤﺮﻩ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﻪ ﺣﺞ‪ ‬ﺩﺍﺧﻞ ﺷﺪ‪...‬‬
‫ﻗﻮﻝ ﺳﺮﺍﻗﻪ ﻭ ﺟﻮﺍﺏ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺎﺏ ﺣﺠﺔﺍﻟﻨﱮ ﻭ ﺳﺎﻳﺮ ﻛﺘﺎ‪‬ﺎ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺣﺞ‪ ‬ﲤﺘ‪‬ﻊ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻋﻤﺮﺑﻦ ﺧﻄﹼﺎﺏ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﺍﺯ ﺁﻥ ‪‬ﻰ ﻣﻰﻛﺮﺩ‪ ،‬ﻋﻠﺖ ‪‬ﻰ ﻋﻤﺮﺑﻦ ﺧﻄﹼﺎﺏ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﻰﮔﻔﺖ‪ :‬ﺧﻮﺵ ﻧﺪﺍﺭﻡ ﻣﺮﺩﻡ ﻣﻴﺎﻥ ﺩﻭ ﻋﻤﻞ ﺑﺎ ﺯﻧﺎﻥ ﻧﺰﺩﻳﻜﻰ‬
‫ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻗﻄﺮﺍﺕ ﻏﺴﻞ ﺟﻨﺎﺑﺖ ﺍﺯ ﻣﻮﻫﺎﻳﺸﺎﻥ ﻣﻰﭼﻜﺪ ﺍﺣﺮﺍﻡ ﺣﺞ ﺑﺒﻨﺪﻧﺪ‪.‬‬
 ‫ﺞّ« ﻋﻤﺮﻩ ﺁﻭﺭﺩﻥ ﺩﺭ‬
‫ﺤِ‬
‫ﺩﺭﺍﻟﻨﺺ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺹ ‪ ١٢٠‬ﺍﺯ ﺍﻣﺎﻡ ﻋﺒﺪﺍﻟﺒ‪‬ﺮ ﻗﺮﻃﱮ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻣﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺧﻼﻑ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯﲤﺘ‪‬ﻊ ﺩﺭ ﺁﻳﻪ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬ﻤ‪‬ﺘ ِﻊ ﺑِﺎ ﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ِﺓ ﺍِﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺍﺷﻬﺮ ﺣﺞ‪ ‬ﻗﺒﻞ ﺍﺯﻋﻤﻞ ﺣﺞ‪ ‬ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺍﺯ ﻣﺴﻨﺪ ﺍﲪﺪﺑﻦ ﺣﻨﺒﻞ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﺑﻮ ﻣﻮﺳﻰ ﺍﺷﻌﺮﻯ ﺑﻪ ﺻﺤﺖ ﺣﺞ‪ ‬ﲤﺘﻊ ﻓﺘﻮﻯ ﻣﻰﺩﺍﺩ ﻣﺮﺩﻯ ﺑﻪ ﺍﻭ ﮔﻔﺖ ﺩﺭ ﺑﻌﻀﻰ ﻓﺘﻮﺍﻫﺎ ﻣﺘﻮﺟ‪‬ـﻪ‬
‫ﺧﻮﻳﺶ ﺑﺎﺵ ﻛﻪ ﳕﻰﺩﺍﱏ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ )ﻋﻤﺮ( ﺑﻌﺪ ﺍﺯ ﺗﻮ ﭼﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﺑﻮﻣﻮﺳﻰ ﻋﻤﺮ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﺮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﭘﺮﺳﻴﺪ ﻋﻤﺮ ﮔﻔﺖ ﻣﻰﺩﺍﱎ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺍﺻﺤﺎﺑﺶ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩﺍﻧﺪ ﻭﻟﻴﻜﻦ ﺧﻮﺵ ﻧﺪﺍﺷﺘﻢ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻥ ﺍﺭﺍﻙ ﺑﺎ ﺯﻧﺎﻥ ﻣﻘﺎﺭﺑﺖ ﻛﺮﺩﻩ ﺳﭙﺲ ﺑﺎ ﺁﻧﻜﻪ ﺁﺏ ﺟﻨﺎﺑﺖ ﺍﺯ ﻣﻮﻫﺎﻳﺸﺎﻥ ﻣﻰﭼﻜﺪ ﻭﺍﺭﺩ ﻋﻤﻞ ﺣﺞ‪ ‬ﺷﻮﻧﺪ‪) .‬ﺍﻳﻦ ﺳﺨﻦ ﺍﺟﺘﻬﺎﺩ ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﻓﺮﻣﺎﻥ ﺧﺪﺍﺳﺖ(‪.‬‬
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‫ﻣﺘﻜﱪ = ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ]ﺣﺸﺮ‪ .[٢٣:‬ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺻﺎﺣﺐ ﻛﱪﻳﺎﺀ ﻭ ﺻﺎﺣﺐ ﻋﻈﻤﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﹾﺒ‪‬ﻠﻴ ﹸﻎ ﺍﻟﹾﻜِ ‪‬ﺒﺮِﻳﺎ ِﺀ ‪‬ﻭ ﺍﹾﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ِﺔ« ﺩﺭ ﺍﻗﺮﺏ ﺍﳌـﻮﺍﺭﺩ‬
‫ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫»‪‬ﺗ ﹶﻜﺒ‪ ‬ﺮ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ‪ :‬ﻛﺎ ﹶﻥ ﺫﺍﻛِ ‪‬ﺒﺮِﻳﺎ ِﺀ« ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ‪ :‬ﻣﺘﻜﱪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺘﻠﺒﺲ ﺑﻪ ﻛﱪﻳﺎﺀ ﻭ ﺩﺭ ﺁﻥ ﻇﺎﻫﺮ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺻﻔﺖ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺻﺎﺩﻕ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﱪﻳﺎﺀ ﻭ ﻋﻈﻤﺖ ﺣﻘﻴﻘﻰ‬
‫ﺍﺯ ﺁﻥ ﺍﻭﺳﺖ‪.‬‬
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‫ﻣﱳ = ﻣﱳ ﺩﺭﺍﺻﻞ ﮔﻮﺷﺖ ﳏﻜﻤﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭﻩ ﺗﲑﻩ ﭘﺸﺖ ﻭﺍﻗﻊ ﺍﺳﺖ ﺑﻪ ﮔﻮﺷﺖ ﻫﺮ ﺩﻭ ﻃﺮﻑ ﺁﻥ ﻣﺘﻨﺎﻥ ﮔﻮﻳﻨﺪ )ﳎﻤﻊ( ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻪ ﭼﻴﺰ ﳏﻜﻢ ﻣﺘﲔ ﮔﻔﺘﻪﺍﻧـﺪ‬
‫]ﺍﻋﺮﺍﻑ‪ .[١٨٣:‬ﺑﻪ ﺁ‪‬ﺎ ﻣﻬﻠﺖ ﻣﻰﺩﻫﻴﻢ ﺭﺍﺳﱵ ﻛﻴﺪ ﻣﻦ ﳏﻜﻢ ﻭ ﻗﻮﻯ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﻛﺲ ﺁﻧﺮﺍ ﺩﻓﻊ ﻧﺘﻮﺍﻧﺪ ﻛﺮﺩ‪.‬‬
‫]ﺫﺍﺭﻳﺎﺕ‪ .[٥٨:‬ﹸﺫﻭﺍﻟﻘﹸﻮ‪‬ﺓ ﻭ ﻣ‪‬ﺘﲔ ﻫﺮ ﺩﻭ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺩﺭ ﻣﻌﲎ ﻣ‪‬ﺘﲔ ﺁﻧﮕﺎﻩ ﻛﻪ ﻭﺻﻒ ﺧﺪﺍ ﺑﺎﺷﺪ ﮔﻔﺘﻪ‪ :‬ﺑﺴﻴﺎﺭ ﻗﺪﺭﲤﻨﺪ ﻛﻪ ﺩﺭ ﺍﻓﻌﺎﻟﺶ ﺯﲪﱴ ﻭ ﺭﳒﻰ ﺑﻪ‬
‫ﺍﻭ ﳕﻰﺭﺳﺪ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺧﺪﺍ ﺭﺯ‪‬ﺍﻕ ﻭ ﺻﺎﺣﺐ ﻧﲑﻭﻯ ﻗﻮﻯ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﺭﻭﺯﻯ ﺩﺍﺩﻥ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺑﻪ ﻭﻯ ﻣﺸﻘﹼﱴ ﻧﺪﺍﺭﺩ‪ .‬ﻣﺘﲔ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻜـﺎﺭ ﺭﻓﺘـﻪ ﺍﺳـﺖ‪:‬‬
‫]ﺍﻋﺮﺍﻑ‪] .[١٨٣:‬ﺫﺍﺭﻳﺎﺕ‪] .[٥٨:‬ﻗﻠﻢ‪.[٤٥:‬‬
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‫ﻣﱴ = ﺍﺳﻢ ﺍﺳﺘﻔﻬﺎﻡ ﻭ ﺍﺳﻢ ﺷﺮﻁ ﻭ ﻏﲑﻩ ﺁﻳﺪ‪ ،‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺳﻮﺍﻝ ﺍﺳﺖ ﺍﺯ ﻭﻗﺖ‪] .‬ﻳﺲ‪] .[٤٨:‬ﺳﺠﺪﻩ‪ .[٢٨:‬ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﻟﻐﺖ ﻫﺬﻳﻞ ﺑﻪ ﻣﻌﲎ»ﻣﻦ« ﻭ »ﰱ« ﻧﻴﺰ ﺁﻳﺪ‪.‬‬
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‫ﻣ‪‬ﺜﹶﻞ = )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﻣﺎﻧﻨﺪ‪ ،‬ﺩﻟﻴﻞ‪ ،‬ﺻﻔﺖ‪ ،‬ﻋﱪﺕ‪ ،‬ﻋﻼﻣﺖ‪ ،‬ﺣﺪﻳﺚ ﻭ ﻣﺜﻞ ﺩﺍﺋﺮ )ﺍﻗﺮﺏ( ﻗﺎﻣﻮﺱ ﺍﺯ ﲨﻠﻪ ﺻﻔﺖ‪ ،‬ﺣﺠ‪‬ﺖ ﻭ ﺣﺪﻳﺚ ﺭﺍ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﺁﻥ ﺑﻪ ﻣﻌﲎ ﺷـﺒﻴﻪ‬
‫ﻭﻣﺎﻧﻨﺪ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[١٧:‬ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻛﺸﺎﻑ ﻭ ﺟﻮﺍﻣﻊﺍﳉﺎﻣﻊ »ﺣﺎﻝ« ﺭﺍ ﻧﻴﺰ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﴰﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣ‪‬ﺜﹶﻞ )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﻗﻮﱃ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﭼﻴﺰﻯ ﻛﻪ ﺷﺒﻴﻪ ﺍﺳﺖ ﺑﻪ ﻗﻮﱃ ﺩﺭﺑﺎﺭﻩ ﭼﻴﺰﻯ ﺩﻳﮕﺮ ﺗﺎ ﻳﻜﻰ ﺁﻥ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻴﺎﻥ ﻭ ﳎﺴ‪‬ﻢ ﻛﻨﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺑﻴﺸﺘﺮ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳘﺎﻥ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺳﺖ ﮔﺮ ﭼﻪ ﺩﺭ ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﻧﻴﺰ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺧﺪﺍﻭﻧﺪ ﺟﺮﻳﺎﱏ ﻭ ﺣﻜﺎﻳﱴ ﻭ ﻗﻮﱃ‬
‫ﻣﻰﺁﻭﺭﺩ ﺳﭙﺲ ﻣﻄﻠﺐ ﻣﻮﺭﺩ ﻧﻈﺮ ﺭﺍ ﺑﺎ ﺁﻥ ﺗﻄﺒﻴﻖ ﻣﻰﻛﻨﺪ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﻣﺜﻞ ﺑﺮﺍﻱ ﺗﻔﻬﻴﻢ ﻣﻄﻠﺐ ﻭ ﺍﺷﺒﺎﻉ ﺫﻫﻦ ﺷﻨﻮﻧﺪﻩ ﺁﻭﺭﺩﻩ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٢٤-٢٥:‬ﺍﻛﻨﻮﻥ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﺁﻳﺎﺕ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫‪] -١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٩:‬ﻣﺜﻞ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺻﻔﺖ ﻭ ﺣﺎﻝ ﺍﺳﺖ ﻳﻌﲎ ﺣﺎﻝ ﻭ ﺟﺮﻳﺎﻥ ﻋﻴﺴﻰ ﺩﺭ ﭘﺪﺭ ﻧﺪﺍﺷﱳ ﻣﺎﻧﻨﺪ ﺟﺮﻳﺎﻥ ﺁﺩﻡ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﺧﺎﻛﺶ ﺁﻓﺮﻳﺪ‪.‬‬
‫‪] -٢‬ﺭﻋﺪ‪.[٣٥:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻣﺜﻞ ﺩﺭ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺻﻔﺖ ﺍﺳﺖ ﻛﻪ ﻣﻮﺻﻮﻑ ﺭﺍ ﳎﺴ‪‬ﻢ ﻣﻰﻛﻨﺪ ﺩﺭﺑﺎﺭﻩ ﺗﺮﻛﻴﺐ ﺁﻥ ﮔﻔﺘﻪﺍﻧﺪ »ﻣﺜﻞ« ﻣﺒﺘﺪﺍﺀ ﻭ ﺧﱪ ﺁﻥ ﳏﺬﻭﻑ ﺍﺳﺖ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺗﺠ‪‬ﺮﻯ ِﻣ ‪‬ﻦ‬
‫‪‬ﺗﺤ‪‬ﺘِﻬﺎ‪ ...‬ﺧﱪ ﻣﺒﺘﺪﺍﺀ ﻭ ﺑﻪ ﻗﻮﱃ ﺩﺭ ﺁﻥ ﻣﻮﺻﻮﻑ ﺣﺬﻑ ﺷﺪﻩ ﻭ ﺗﻘﺪﻳﺮ » ‪‬ﻣ ﹶﺜ ﹸﻞ ﺍ ﹾﻟﺠ‪‬ﻨ‪‬ﺔ‪ ...‬ﺟﻨ‪‬ﺔﹲ ‪‬ﺗﺠ‪‬ﺮﻯ« ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ »‪‬ﺗﺠ‪‬ﺮﻯ‪ «...‬ﺩﺭ ﺟﺎﻯ ﺧﱪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺍﻳﻀﹰﺎ ﺁﻳﻪ‬
‫]ﳏﻤ‪‬ﺪ‪.[١٥:‬‬
‫ﺕ‬
‫ﻚ ِﻟ‪‬ﻨﹶﺜ ِﺮ ‪‬‬
‫‪] -٣‬ﻓﺮﻗﺎﻥ‪ .[٣٣:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻣﺜﻞ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺣﺪﻳﺚ ﻭ ﺳﺆﺍﻝ ﺍﺳﺖ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﭼﻨﲔ ﺍﺳﺖ »ﻭ‪‬ﻗﺎﻝ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﻛﹶﻔﹶﺮﻭ‪‬ﺍ ﹶﻟﻮ‪‬ﻻ ‪‬ﻧ ِﺰّ ﹶﻝ ‪‬ﻋ ﹶﻠ‪‬ﻴ ِﻪ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ‪‬ﺟ ‪‬ﻤ ﹶﻠ ﹰﺔ ﻭﺍ ِﺣ ‪‬ﺪ ﹰﺓ ﻛﹶﺬِﻟ ‪‬‬
‫ﻼ« ﺳﺆﺍﻝ ﻛﻔﹼﺎﺭ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﭼﺮﺍ ﻗﺮﺁﻥ ﳘﮕﻰ ﻳﻜﺪﻓﻌﻪ ﻧﺎﺯﻝ ﳕﻰﺷﻮﺩ؟ ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﺪﺭﳚﻰ ﺑﻮﺩﻥ ﺁﻥ ﺑﺪﺍﻥ ﻋﻠﹼﺖ ﺍﺳﺖ ﻛﻪ ﻗﻠﺐ ﺗﻮ ﻣﻄﻤﺌﻦ ﻭ ﺛﺎﺑﺖ‬
‫ِﺑ ِﻪ ﻓﹸﺆﺍ ‪‬ﺩ ‪‬ﻙ ‪‬ﻭ ﺭ‪‬ﺗ‪ ‬ﻠﹾﻨﺎ ‪‬ﻩ ‪‬ﺗﺮ‪‬ﺗﻴ ﹰ‬
‫ﺑﺎﺷﺪ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻥ ﻭﺣﻰ ﺳﺒﺐ ﺗﺜﺒﻴﺖ ﻗﻠﺐ ﺗﻮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻳﻜﺪﻓﻌﻪ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﻭ ﻭﺣﻰ ﻣﻨﻘﻄﻊ ﻣﻰﮔﺮﺩﻳﺪ ﺩﻟﺖ ﺁﻥ ﺛﺒﺎﺕ ﺩﺍﺋﻤﻰ ﺭﺍ ﻧﺪﺍﺷﺖ‪.‬‬
‫ﺁﻧﻮﻗﺖ ﺩﺭ ﺁﻳﻪ ﻣﺎﳓﻦ ﻓﻴﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﻴﭻ ﺳﺆﺍﱃ ﻭ ﺍﺷﻜﺎﱃ ﭘﻴﺶ ﺗﻮ ﳕﻰﺁﻭﺭﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺟﻮﺍﺏ ﺣﻘﻴﻘﻰ ﺁﻥ ﺭﺍ ﻣﻰﺁﻭﺭﱘ ﻭ ﺟﻮﺍﰊ ﻛﻪ ﻣﻌﻨﺎﻳﺶ ﺍﺯ ﺳﺆﺍﻝ ﺁ‪‬ﺎ ‪‬ﺘﺮ ﺍﺳﺖ‪.‬‬
‫‪] -٤‬ﻃﻪ‪ .[٦٣:‬ﻣ‪‬ﺜﻠﻰ ﻣﺆﻧ‪‬ﺚ ﹶﺍ ‪‬ﻣﹶﺜ ﹶﻞ ﺑﻪ ﻣﻌﲎ ﺍﻓﻀﻞ ﻭ ﺍﺷﺮﻑ ﺍﺳﺖ‪.‬‬
‫‪] -٥‬ﺭﻋﺪ‪ .[٦:‬ﻣ‪‬ﺜﹸﻼﺕ ﲨﻊ ﻣ‪‬ﺜﹸﻠﹶﺔ ﺑﻪ ﻣﻌﲎ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻴﺎﻥ ﻋﻘﻮﺑﺖ ﻭ ﻋﻘﻮﺑﺖ ﺷﺪﻩ ﲤﺎﺛﻞ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻋﻘﻮﺑﺘﻬﺎ ﭘﻴﺶ ﺍﺯ ﺁ‪‬ﺎ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﻳﺎ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﻣﺜﻠـﻪ‬
‫ﻋﻘﻮﺑﱴ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻗﻮﻣﻰ ﻭﺍﺭﺩ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻣﺜﻞ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫‪] -٦‬ﺭﻭﻡ‪ .[٢٧:‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺜﻞ ﻭﺻﻒ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﺻﻔﺖ ﻋﺎﻟﻴﺘﺮ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﻛﻪ ﺑﺮﺍﻯ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺁﻥ ﺻﻔﺖ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺁﻓﺮﻳﺪﻥ ﻭ‬
‫ﺍﻋﺎﺩﻩ ﺧﻠﻘﺖ ﻗﺎﺩﺭ ﺍﺳﺖ‪.‬‬
‫ﻼ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﻭﺻﻒ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪.‬‬
‫‪] -٧‬ﺍﻋﺮﺍﻑ‪ .[١٧٧:‬ﻣﺜ ﹰ‬
‫‪] -٨‬ﺯﺧﺮﻑ‪ .[٥٦:‬ﻣﺜﻞ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻋﱪﺕ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﺜﻞ ﺳﺎﺋﺮ ﺁﻣﺪﻩ ﻳﻌﲎ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺭﺍ ﺩﺭ ﺭﺩﻳﻒ ﮔﺬﺷﺘﮕﺎﻥ ﻭ ﻫﻼﻙ ﺷﺪﮔﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﻭ ﻧﻴﺰ ﻋﱪﺗﻰ ﮔﺮﺩﺍﻧﺪﱘ‬
‫ﺑﺮﺍﻯ ﺁﻳﻨﺪﮔﺎﻥ‪.‬‬
‫‪] -٩‬ﺯﺧﺮﻑ‪.[٥٩-٥٧:‬‬
‫ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﭼﻮﻥ ﻣﺸﺮﻛﺎﻥ ﺣﺎﻻﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﻛﻪ ﺑﺪﻭﻥ ﭘﺪﺭ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﻭ ﺩﻳﺪﻧﺪ ﻛﻪ ﻧﺼﺎﺭﻯ ﺍﻭ ﺭﺍ ﭘﺴﺮﺧﺪﺍ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﭘﺮﺳﺘﺶ ﻣﻰﻛﻨﻨـﺪ‪،‬‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺟﺎﻳﻲ ﻛﻪ ﻋﻴﺴﻰ ﻣﻌﺒﻮﺩ ﺑﺎﺷﺪ ﺧﺪﺍﻳﺎﻥ ﻣﺎ ‪‬ﺘﺮ ﺍﺯ ﺍﻭﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﺼ‪‬ﻪ ﻋﻴﺴﻰ ﻛﻪ ﻗﺮﺁﻥ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺍﻋﺮﺍﺽ ﻛﺮﺩﻩ ﻭ ﻓﻘﻂ ﺑﻪ ﻣﻌﺒﻮﺩ ﺑﻮﺩﻧﺶ ﺩﺭ ﻧﺰﺩ‬
‫ﻧﺼﺎﺭﻯ ﭼﺴﺒﻴﺪﻩﺍﻧﺪ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﻣﻌﺒﻮﺩﻳﺖ ﺍﻭ ﺭﺍ ﻧﻔﻰ ﻣﻰﻛﻨﺪ‪.‬‬
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‫ﺼﻮ‪ ‬ﺭ« ﲨﻊ ﺁﻥ ﲤﺎﺛﻴﻞ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪.[٥٢:‬‬
‫ﲤﺜﺎﻝ ﺑﻪ ﻣﻌﲎ ﳎﺴ‪‬ﻤﻪ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﺘِﻤ‪‬ﺜﺎ ﹸﻝ ‪:‬ﺍﹶﻟﺸ‪ ‬ﻰ ُﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻳﻦ ﳎﺴ‪‬ﻤﻪﻫﺎ )ﺑﺘﻬﺎ( ﭼﻴﺴﺘﻨﺪ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﺁ‪‬ﺎ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻰﻛﻨﻴﺪ؟!!‬
‫* ]ﺳﺒﺎﺀ‪ .[١٣:‬ﻳﻌﲎ ﺟﻦ‪ ‬ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﺁﻧﭽﻪ ﻣﻰﺧﻮﺍﺳﺖ ﺍﺯ ﻛﺎﺧﻬﺎ‪ ،‬ﳎﺴ‪‬ﻤﻪﻫﺎ ﻭ ﻛﺎﺳﻪﻫﺎﱙ ﺑﻪ ﺑﺰﺭﮔﻰ ﺣﻮﺿﻬﺎ ﻣﻰﺳﺎﺧﺘﻨﺪ‪.‬‬
‫ﻇﻬﻮﺭ ﲤﺎﺛﻴﻞ ﺩﺭ ﺍﻋﻢ ﺍﺳﺖ ﺁﻳﺎ ﺩﺭ ﺷﺮﻳﻌﺖ ﺗﻮﺭﺍﺕ ﳎﺴ‪‬ﻤﻪ ﺳﺎﺧﱳ ﺟﺎﻳﺰ ﺑﻮﺩ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﺩﺳﺘﻮﺭ ﻣﻰﺩﺍﺩ ﺑﺮﺍﻳﺶ ﺑﺴﺎﺯﻧﺪ؟ ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٩:‬ﻛﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ‬
‫ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﳎﺴ‪‬ﻤﻪ ﭘﺮﻧﺪﻩ ﻣﻰﺳﺎﺧﺖ‪.‬‬
‫ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﷲ ﺫﻳﻞ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٥١:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﳎﺴ‪‬ﻤﻪ ﺳﺎﺧﱳ ﳏﺬﻭﺭﻯ ﻧﺪﺍﺭﺩ ﻓﻘﻂ ﻣﻜﺮﻭﻩ ﺍﺳﺖ ﻭ ﺍﻣ‪‬ﺎ ﺁﻧﭽﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﺼﻮ‪‬ﺭﻳﻦ ﺭﺍ ﻟﻌﻨﺖ ﻛﺮﺩﻩ‬
‫ﻣﺮﺍﺩ ﻛﺴﺎﱏﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺧﻠﻖ ﺗﺸﺒﻴﻪ ﻣﻰﻛﻨﻨﺪ ﻳﺎ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺧﺪﺍ ﺩﺍﺭﺍﻯ ﺻﻮﺭﺗﻰ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻃﱪﺳﻰ ﺳﺎﺧﱳ ﳎﺴ‪‬ﻤﻪ ﺑﺮﺍﻯ ﭘﺮﺳﺘﺶ ﺣﺮﺍﻡ ﺍﺳﺖ ﻧﻪ ﻣﻄﻠﻖ ﺳﺎﺧﱳ‪.‬‬
‫ﻭﱃ ﺷﻴﺦ ﺭﲪﻪ ﺍﷲ ﺩﺭ ﻣﻜﺎﺳﺐ ﳏﺮﻣﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺳﺎﺧﱳ ﳎﺴ‪‬ﻤﻪ ﺫﻭﺍﺕ ﺍﺭﻭﺍﺡ ﺑﻼ ﺧﻼﻑ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺴﺘﻨﺪ ﺑﺮ ﺣﺮﻣﺖ ﺁﻥ ﺍﺩﻋﺎﻯ ﺍﲨﺎﻉ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﻳﻀ ﹰﺎ ﳏﻘـﻖ ﺛـﺎﱏ‬
‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﺣﺮﺍﻡ ﺍﺳﺖ ﺍﲨﺎﻋﹰﺎ‪.‬‬
‫ﷲ ﻣﺎ ِﻫ ‪‬ﻰ ﺗ‪‬ﻤﺎﺛﻴ ﹸﻞ ﺍﻟﺮِﺟﺎ ِﻝ ‪‬ﻭ‬
‫ﺐ ‪‬ﻭ ﺗ‪‬ﻤﺎﺛﻴ ﹶﻞ‪ «...‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﻭ‪‬ﺍ ُ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺭﻭﺍﻳﺖ ﺻﺤﻴﺤﻪ ﺑﻘﺒﺎﻕ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭﺑﺎﺭﻩ »ﻣﺎﻳ‪‬ﺸﺎ ُﺀ ِﻣ ‪‬ﻦ ﻣ‪‬ﺤﺎﺭﻳ ‪‬‬
‫ﺠ ‪‬ﺮ ‪‬ﻭ ِﺷ ‪‬ﺒ ‪‬ﻬ ‪‬ﻪ« ﲞﺪﺍ ﺁ‪‬ﺎ ﳎﺴ‪‬ﻤﻪ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻧﺒﻮﺩ ﺑﻠﻜﻪ ﳎﺴ‪‬ﻤﻪ ﺩﺭﺧﺖ ﻭ ﳓﻮ ﺁﻥ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﻣﺼﺒﺎﺡ ﺍﻟﻔﻘﺎﻫﻪ ﺩﺭ ﲝﺚ ﺣﺮﻣﺔ‬
‫ﺍﻟﻨِﺴﺎ ِﺀ ‪‬ﻭ ﻻﻛِ‪‬ﻨﻬ‪‬ﺎ ﺍﻟﺸ‪ِ ‬‬
‫ﺍﻟﺘﺼﻮﻳﺮ ﺑﻪ ﺻﺤﺖ ﺁﻥ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺟﺮﻳﺎﻥ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻥ ﻳﻚ ﻭﺟﻪ ﺍﺳﺘﺜﻨﺎﱙ ﺑﻮﺩ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻣﻌﺠﺰﻩ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪ .‬ﺍﻣ‪‬ﺎ ﺁﻧﭽﻪ ﺍﺯ ﺣﺴﻦ ﻣﻔﺴﺮ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺁﻧﺮﻭﺯ ﻋﻤﻞ ﳎﺴ‪‬ﻤﻪ ﺣﺮﺍﻡ‬
‫ﻧﺒﻮﺩ ﻭﺁﻥ ﻣﻨﺤﺼﺮ ﺑﻪ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﺍﺳﺖ ﺭﻭﺍﻳﺖ ﺻﺤﻴﺤﻪ ﺁﻥ ﺭﺍ ﺩﻓﻊ ﻣﻰﻛﻨﺪ‪ .‬ﻭﺍﷲ ﺍﻋﻠﻢ‪.‬‬
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‫]ﻣﺮﱘ‪ .[١٧:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻣﺪﻥ ﻓﺮﺷﺘﻪ ﺍﺳﺖ ﭘﻴﺶ ﻣﺮﱘ ﻣﺮﺍﺩ ﺍﺯ ﲤﺜﹼﻞ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻋﲔ ﻣﻠﻚ ﺑﻮﺩﻥ ﺑﻪ ﻧﻈﺮ ﻣﺮﱘ ﺑﺸﺮ ﻣﻰﺁﻣﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﻭﺍﻗﻌﹰﺎ ﺑﺸﺮ ﺷﺪﻩ ﺑﻮﺩ ﺭﺟﻮﻉ ﺷـﻮﺩ‬
‫ﺑﻪ»ﺟﻦ« ﺑﻨﺪ ‪.١٢‬‬
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‫ﻣِﺜﻞ = )ﺑﺮ ﻭﺯﻥ ﺟﺴﺮ( ﺑﻪ ﻣﻌﲎ ﻣﺎﻧﻨﺪ ﻧﻈﲑ ﻭ ﺷﺒﻴﻪ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] .[٢٢٨:‬ﺑﻘﺮﻩ‪] .[٢٧٥:‬ﻛﻬﻒ‪ .[١١٠:‬ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺍﻣﺜﺎﻝ ﺁﻣﺪﻩ ]ﻭﺍﻗﻌﺔ‪] .[٢٢-٢٣:‬ﺍﻋﺮﺍﻑ‪.[١٩٤:‬‬
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‫ﺠ ‪‬ﺪ‪:‬ﺍﹶﻟﹾ ِﻌﺰ‪‬ﻭ‪‬ﺍﻟﺮ‪ ‬ﹾﻓ ‪‬ﻌ ﹸﺔ«‬
‫ﺠ ‪‬ﺪ‪:‬ﺍﹶﻟﺴ‪‬ﻌ ﹸﺔ ﻓِﻰ ﺍﻟﹾ ﹶﻜﺮ‪‬ﻡ ﻭ‪‬ﺍ ﹾﻟﺠ‪‬ﻼ ِﻝ«‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪»:‬ﹶﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻑ ﻭ‪‬ﺍ ﹾﻟ ﹶﻜ ‪‬ﺮ ‪‬ﻡ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ»ﹶﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﺪ ﻧﻴ ﹸﻞ ﺍﻟﺸ‪ ‬ﺮ ِ‬
‫ﳎﺪ = ﺑﺰﺭﮔﻮﺍﺭﻯ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ‪ :‬ﮔﻮﻳﺪ‪»:‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﳎﺪ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻛﺜﺮﺕ ﺧﲑ ﻭ ﻓﻀﻞ ﻧﺎﺷﻰ ﻣﻰﺷﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺍﺻﻞ ﳎﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺑﻪ ﻣﻌـﲎ ﻛﺜـﺮﺕ ﺍﺳـﺖ‪ .‬ﺭﺍﻏـﺐ‬
‫ﺕﺍ ِﻻِﺑ ﹸﻞ« ﺁﻧﮕﺎﻩ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﺘﺮ ﺩﺭﭼﺮﺍﮔﺎﻩ ﻭﺳﻴﻊ ﻭ ﻛﺜﲑ ﺍﻟﻌﻒ ﻗﺮﺍﺭ ﮔﲑﺩ‪ .‬ﻭ ﻧﻴﺰ ﮔﻮﻳﺪ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﻓﻀﻞ ﳎﻴﺪ ﮔﻮﻳﻨﺪ)ﻧﻘﻞ ﺑﻪ ﻣﻌﲎ(‪.‬‬
‫ﺠ ‪‬ﺪ ِ‬
‫ﮔﻮﻳﺪ‪ »:‬ﻣ ‪‬‬
‫* ]ﻫﻮﺩ‪ .[٧٣:‬ﺭﲪﺖ ﺧﺪﺍ ﻭ ﺑﺮﻛﺎﺗﺶ ﺑﺮ ﴰﺎ ﺍﻫﻞ ﺑﻴﺖ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ ]ﻕ‪] .[١:‬ﺑﺮﻭﺝ‪ .[٢١-٢٢:‬ﳎﻴﺪ ﺑﻮﺩﻥ ﻗﺮﺁﻥ ﺩﺭ ﺍﺛﺮ ﻛﺜـﺮﺕ ﺧـﲑﺍﺕ ﻭ‬
‫ﺑﺮﻛﺎﺕ ﺁﻥ ﺍﺳﺖ‪» .‬ﳎﻴﺪ« ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺩﻭﺑﺎﺭ ﺩﺭ ﻭﺻﻒ ﺧﺪﺍ ﻭ ﺩﻭﺑﺎﺭ ﺩﺭ ﻭﺻﻒ ﻗﺮﺁﻥ‪.‬‬
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‫ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ = ]ﻛﻬﻒ‪ [٦٠:‬ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ )ﳏﻞﹼ ﲨﻊ ﺷﺪﻥ ﺩﻭ ﺩﺭﻳﺎ( ﳘﺎﻥ ﺟﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺑﺎ ﺁﻥ ﻋﺎﱂ ﻣﻼﻗﺎﺕ ﻛﺮﺩ‪ ،‬ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻧﺎﻡ ﻣﻼﻗﺎﺕ ﻛﺮﺩ‪ ،‬ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻧﺎﻡ ﺍﻭ‬
‫ﺧﻀﺮ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﺑﺎﺏ ﺍﳌﻨﺪﺏ ﺑﺎﺷﺪ ﺁﳒﺎ ﻛﻪ ﲝﺮ ﺍﲪﺮ ﺑﻪ ﺍﻗﻴﺎﻧﻮﺱ ﻫﻨﺪ ﻣﺘﺼﻞ ﻣﻰﺷﻮﺩ ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺗﻨﮕﻪ ﺟﺒﻞ ﺍﻟﻄﺎﺭﻕ ﺑﺎﺷﺪ‬
‫ﺁﳒﺎ ﻛﻪ ﺩﺭﻳﺎﻯ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻪ ﺍﻗﻴﺎﻧﻮﺱ ﺍﻃﻠﺲ ﻣﺘﺼﻞ ﻣﻰﺷﻮﺩ ﻭﱃ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺑﻌﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺭﻓﱳ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻪ ﺍﺭﻭﭘﺎ ﺛﺎﺑﺖ ﻧﻴﺴﺖ ﻭﺍﻧﮕﻬﻰ ﭘﻴﺎﻣﱪﺍﱏ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻧﺎﻡ ﺑﺮﺩﻩ‬
‫ﺷﺪﻩ ﳘﻪ ﺍﺯ ﺁﺳﻴﺎ ﻭ ﻗﺴﻤﺖ ﺷﺮﻗﻰ ﺁﻓﺮﻳﻘﺎ )ﻣﺼﺮ( ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﺭﻭﭘﺎ ﭘﻴﺎﻣﱪﻯ ﺑﻪ ﻧﺎﻡ ﺳﺮﺍﻍ ﻧﺪﺍﺭﱘ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺗﻨﮕﻪ ﺑﺴﻔﺮﻳﺎﺩﺍﺭﺩﺍﻧﻞ ﺑﺎﺷﺪ ﻛﻪ ﺍﻭ‪‬ﱃ ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ‬
‫ﺭﺍ ﺑﻪ ﺩﺭﻳﺎﻯ ﻣﺮﻣﺮﻩ ﻭ ﺩﻳﮕﺮﻯ ﺩﺭﻳﺎﻯ ﻣﺮﻣﺮﻩ ﺭﺍ ﺑﻪ ﺩﺭﻳﺎﻯ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻣﺘﺼﻞ ﻣﻰﺳﺎﺯﺩ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﻧﺘﻬﺎﻯ ﺷﺒﻪ ﺟﺰﻳﺮﻩ ﻋﻤﺎﻥ ﻣﺘﺼﻞ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﭘﻨﺞ ﳏﻞ ﻓﻮﻕ ﺑﻪ ﺍﺳﺘﺜﻨﺎﻯ‬
‫ﺗﻨﮕﻪ ﺟﺒﻞ ﺍﻟﻄﺎﺭﻕ ﳘﻪ ﺩﺭ ﺁﺳﻴﺎ ﻭﺍﻗﻊ ﺍﻧﺪ ﺷﺎﻳﺪ ﺩﺭ ﻛﻨﺎﺭ ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﭼﻬﺎﺭ ﳏﻞﹼ ﻣﻮﺳﻰ ﺑﺎ ﺁﻥ ﻋﺎﱂ ﻣﻼﻗﺎﺕ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﳎﻮﺱ = ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﻣﺮﺍﺩ ﺁﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻗﺪﱘ ﺍﺳﺖ ]ﺣﺞ‪.[١٧:‬‬
‫»ﻭ‪‬ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺍﹶ ‪‬ﺷﺮ‪‬ﻛﹸﻮﺍ« ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﻬﺎﺭ ﻣﺬﻫﺐ ﺁﻣﺪﻩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺬﻫﺐ ﳎﻮﺱ ﺩﺭ ﺍﺻﻞ ﻣﺬﻫﺐ ﺷﺮﻙ ﻧﺒﻮﺩﻩ ﻭ ﺩﺭ ﺭﺩﻳﻒ ﺍﺩﻳﺎﻥ ﺗﻮﺣﻴﺪﻯ ﺍﺳﺖ ﻭ ﺍﺧﺬ ﺟﺰﻳﻪ ﺍﺯ ﺁ‪‬ﺎ ﺩﻟﻴﻞ‬
‫ﺑﺎﺭﺯ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﺳﺎﺋﻞ ﻛﺘﺎﺏ ﺟﻬﺎﺩ ﺑﺎﺏ ‪ .٤٩‬ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﺰﻳﻪ ﻓﻘﻂ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺁ‪‬ﺎ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻭ ﳎﻮﺱﺍﻧﺪ‪ ٩ ،‬ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻘﻞ‬
‫ﺱ« ﺑﺎ ﳎﻮﺱ ﺑﻪ ﻃﺮﻳﻖ ﺍﻫﻞ ﻛﺘﺎﺏ ﺭﻓﺘﺎﺭ‬
‫ﺏ ﻳ‪‬ﻌﲎ ﺍﻟﹾ ‪‬ﻤﺠ‪‬ﻮ ‪‬‬
‫ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺍﻣﺎﻡ ﺳﺠﺎﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻛﻪ ﻓﺮﻣﻮﺩ‪ِ» :‬ﺍﻥﱠ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻗﺎ ﹶﻝ‪ :‬ﺳ‪‬ﻨ‪‬ﻮﺍِﺑ ِﻬ ‪‬ﻢ ‪‬ﺳﻨ‪ ‬ﹶﺔ ﹶﺍ ‪‬ﻫ ِﻞ ﺍﻟﹾﻜِﺘﺎ ِ‬
‫ﻛﻨﻴﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺁﻣﺪﻩ‪ :‬ﻣﻌﺮﻭﻑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳎﻮﺱ ﭘﲑﻭﺍﻥ ﺯﺭﺗﺸﺖﺍﻧﺪ ﻭ ﻛﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﺁ‪‬ﺎ »ﺃﻭﺳﺘﺎ« ﺍﺳﺖ ﻭﱃ ﺗﺎﺭﻳﺦ ﺣﻴﺎﺕ ﻭ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﻭﻯ ﺧﻴﻠﻰ ﻣﺒﻬﻢ ﺍﺳﺖ‪،‬‬
‫ﺩﺭ ﻏﻠﺒﻪ ﺍﺳﻜﻨﺪﺭ ﺑﻪ ﺍﻳﺮﺍﻥ ﻛﺘﺎﺏ ﺍﻭﺳﺘﺎ ﺍﺯ ﺑﲔ ﺭﻓﺖ ﺳﭙﺲ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﻧﻮ ﻧﻮﺷﺘﻨﺪ ﻟﺬﺍ ﺑﻪ ﺣﻘﻴﻘﺖ ﻣﺬﻫﺒﺸﺎﻥ ﺭﺳﻴﺪﻥ ﻣﺸﻜﻞ ﺷﺪ‪ ،‬ﻣﺴﻠﹼﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﺪﺑﲑ‬
‫ﻋﺎﱂ ﺩﻭ ﻣﺒﺪﺀ ﻗﺎﺋﻠﻨﺪ‪ :‬ﻣﺒﺪﺀ ﺧﲑ ﻭ ﻣﺒﺪﺀ ﺷﺮ‪) ‬ﻳﺰﺩﺍﻥ ﻭ ﺍﻫﺮﳝﻦ ‪ -‬ﻳﺎ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ(‪ ...‬ﻋﻨﺎﺻﺮ ﺑﺴﻴﻂ ﳐﺼﻮﺻﹰﺎ ﺁﺗﺶ ﺭﺍ ﺗﻘﺪﻳﺲ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﭼﲔ ﻭ ﻫﻨﺪ ﺁﺗﺸﻜﺪﻩﻫـﺎﺋﻰ‬
‫ﺩﺍﺷﺘﻨﺪ ﻭ ﳘﻪ ﺭﺍ ﺑﻪ »ﺁﻫﻮﺭﺍﻣﺰﺩﺍ« ﻣﻰﺭﺳﺎﻧﻨﺪ ﻛﻪ ﻣﻮﺟﺪ ﻛﻞﹼ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻛﺘﺎﺏ ﻋﺪﻝ ﺍﳍﻰ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺩﻭﮔﺎﻧﻪﭘﺮﺳﱴ ﺩﺭ ﺍﻳﺮﺍﻥ ﻗﺪﱘ ﻭ ﺍﻋﺘﻘﺎﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ »ﺍﻫﻮﺭﺍﻣﺰﺩﺍ« ﻭ »ﺍﻫﺮﳝﻦ« ﻛﻪ ﺑﻌﺪﻫﺎ ﺑﺎ ﺗﻌﺒﲑ ﻳﺰﺩﺍﻥ ﺍﻫﺮﳝﻦ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ ...‬ﺑﻪ ﺭﻭﺷـﲎ‬
‫ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﻪ ﺁﻳﺎ ﺁﺋﲔ ﺯﺭﺗﺸﺖ ﺩﺭ ﺍﺻﻞ ﺁﺋﲔ ﺗﻮﺣﻴﺪﻯ ﺑﻮﺩﻩ ﺍﺳﺖ ﻳﺎ ﺁﺋﲔ ﺩﻭﮔﺎﻧﮕﻰ؟ ﺍﻭﺳﺘﺎﻯ ﻣﻮﺟﻮﺩ‪ ،‬ﺍﻳﻦ ﺍ‪‬ﺎﻡ ﺭﺍ ﺭﻓﻊ ﳕﻰﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻗﺴﻤﺖﻫﺎﻯ ﳐﺘﻠﻒ ﺍﻳﻦ ﻛﺘﺎﺏ ﺗﻔﺎﻭﺕ‬
‫ﻓﺎﺣﺸﻰ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺩﺍﺭﺩ‪ ،‬ﲞﺶ »ﻭﻧﺪﻳﺪﺍﺩ« ﺁﻥ ﺻﺮﺍﺣﺖ ﺩﺭ ﻧﺜﻮﻳ‪‬ﺖ ﺩﺍﺭﺩ ﻭﱃ ﺍﺯ ﲞﺶ »ﮔﺎﺗﺎﻫﺎ« ﭼﻨﺪﺍﻥ ﺩﻭﮔﺎﻧﮕﻰ ﻓﻬﻤﻴﺪﻩ ﳕﻰﺷﻮﺩ ﺑﻠﻜﻪ ﺑﺮ ﺣﺴﺐ ﺍﺩﻋﺎﻯ ﺑﺮﺧﻰ ﺍﺯ ﳏﻘﻘﲔ ﺍﺯ‬
‫ﺍﻳﻦ ﲞﺶ ﻳﮕﺎﻧﻪﭘﺮﺳﱴ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻰﮔﺮﺩﺩ‪ ...‬ﻭﱃ ﻣﺎ ﺑﺮ ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩ ﺍﺳﻼﻣﻰﺍﻳﻜﻪ ﺩﺭﺑﺎﺭﻩ ﳎﻮﺱ ﺩﺍﺭﱘ ﻣﻰﺗﻮﺍﻧﻴﻢ ﭼﻨﲔ ﺍﺳﺘﻨﺒﺎﻁ ﻛﻨﻴﻢ ﻛﻪ ﺩﻳﻦ ﺯﺭﺗﺸﺖ ﺩﺭ ﺍﺻﻞ ﻳﻚ ﺷـﺮﻳﻌﺖ‬
‫ﺗﻮﺣﻴﺪﻯ ﺑﻮﺩﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﺮ ﺣﺴﺐ ﻋﻘﻴﺪﻩ ﺍﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﺳﻼﻡ‪ ،‬ﺯﺭﺗﺸﺘﻴﺎﻥ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﳏﺴﻮﺏ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬
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‫ﳏﺎﻝ = ﻛﻴﺪ‪ ،‬ﻋﻘﻮﺑﺖ‪ ،‬ﻋﺬﺍﺏ‪ .‬ﺭﺍﻏﺐ ﻭ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ »ﹶﺍﹾﻟ ﹶﺎ ‪‬ﺧ ﹸﺬ ﺑِﺎﻟﹾﻌ‪‬ﻘﹸﻮ‪‬ﺑ ِﺔ« ﮔﻔﺘﻪﺍﻧﺪ ]ﺭﻋﺪ‪ .[١٣:‬ﺁ‪‬ﺎ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍ ﺑﺎ ﺁﻧﻜﻪ ﻋﻘﺎﺑﺶ ﺳﺨﺖ ﺍﺳﺖ ﳎﺎﺩﻟﻪ ﻣﻰﻛﻨﻨﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ‬
‫ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺐ« ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﳏﺺ ﺧﺎﻟﺺ ﻛﺮﺩﻥ ﺷﻰﺀ ﺍﺳﺖ ﺍﺯ ﻫﺮ ﻋﻴﺐ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤١:‬ﺗﺎ ﺧﺪﺍ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺍﺯ‬
‫ﺼ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ‪‬ﻋ ‪‬ﻴ ٍ‬
‫ﺺ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ :‬ﺧﻠﱠ ‪‬‬
‫ﺤ ‪‬‬
‫ﳏﺺ = ﺧﺎﻟﺺ ﻛﺮﺩﻥ‪ » .‬ﻣ ‪‬‬
‫ﺷﻮﺍﺋﺐ ﻛﻔﺮ ﻭ ﻧﻔﺎﻕ ﺧﺎﻟﺺ ﻭ ﭘﺎﻙ ﻛﻨﺪ ﻭ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٥٤:‬ﺗﺎ ﺧﺪﺍ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺳﻴﻨﻪﻫﺎ ﺩﺍﺭﻳﺪ ﺍﻣﺘﺤﺎﻥ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﻗﻠﺐﻫﺎ ﺩﺍﺭﻳﺪ ﺍﺯ ﺷﺮﻙ ﻭ‬
‫ﻧﻔﺎﻕ ﺧﺎﻟﺺ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺩﻭﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺤ ‪‬ﻖ« ﻳﻌﲎ ﺑﻪ ﺗﺪﺭﻳﺞ ﺗﻠﻒ ﺷﺪ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺖ‪ ،‬ﳏﺎﻕ ﺁﺧﺮ ﻣﺎﻩ ﺍﺳﺖ ﻛﻪ ﻫﻼﻝ ﺩﺭ‬
‫ﺤ ‪‬ﻖ ﻭ ِﺍ ‪‬ﻣ ‪‬ﺘ ‪‬‬
‫ﳏﻖ = ﻧﻘﺼﺎﻥ ﺗﺪﺭﳚﻰ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﳏﻖ ﻧﻘﺼﺎﻥ ﺷﻰﺀ ﺍﺳﺖ ﺣﺎ ﹰﻻ ﺑﻌﺪ ﺣﺎﻝ‪ِ» .‬ﺍ‪‬ﻧ ‪‬ﻤ ‪‬‬
‫ﺤ ﹶﻘ ‪‬ﻪ« ﻳﻌﲎ ﺁﻥ ﺭﺍ ﻧﺎﻗﺺ ﻛﺮﺩ ﻭ ﺑﺮﻛﺘﺶ ﺭﺍ ﺑﺮﺩ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻗﻴﺪ ﺗﺪﺭﻳﺞ ﻻﺯﻡ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢٧٦:‬ﺧﺪﺍ ﺭﺑﺎ ﺭﺍ ﺑﻪ ﺗﺪﺭﻳﺞ‬
‫ﺁﻥ ﻧﺎﻗﺺ ﻣﻰﺷﻮﺩ‪ .‬ﺭﺍﻏﺐ ﺗﺪﺭﻳﺞ ﺭﺍ ﻗﻴﺪ ﻧﻜﺮﺩﻩ ﻭ ﮔﻮﻳﺪ » ‪‬ﻣ ‪‬‬
‫ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ ﻭ ﺻﺪﻗﺎﺕ ﺭﺍ ﺍﻓﺰﺍﻳﺶ ﻣﻰﺩﻫﺪ‪.‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤١:‬ﺍﻳﻦ ﻟﻔﻆ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﳏﻜﻢ = ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٧:‬ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﳏﻜﻤﺎﺕ ﺑﺎ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪ :‬ﳏﻜﻤﺎﺕ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁ‪‬ﺎ ﺗﺸﺎﺑﻪ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻳﻚ ﺻﻮﺭﺕ ﺩﺍﺭﻧﺪ ﻭ ﻣﻌﻨﺎﻯ ﺁ‪‬ﺎ ﺭﻭﺷـﻦ ﻭ‬
‫ﻭﺍﺿﺢ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺗﻔﺼﻴﻞ ﺑﻴﺸﺘﺮ ﺑﻪ »ﺍ ﻡ‪ «‬ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
‫]ﳏﻤ‪‬ﺪ‪ [٢٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺳﻮﺭﻩ ﳏﻜﻤﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺳﺘﻮﺭﻫﺎﻯ ﺁﻥ ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﻭ ﻭﺍﺿﺢ ﺍﻟﺪﻻﻟﺔ ﺑﺎﺷﺪ ﻭ ﺟﻨﮓ ﺭﺍ ﺑﺪﻭﻥ ﺷﺒﻬﻪ ﺗﻮﺻﻴﻪ ﻛﻨﺪ‪.‬‬
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‫ﳏﻦ = ﺁﺯﻣﺎﻳﺶ ﻛﺮﺩﻥ ]ﺣﺠﺮﺍﺕ‪ .[٣:‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣﺘﺤﺎﻥ ﺩﺭ ﺁﻳﻪ ﻋﺎﺩﺕ ﺩﺍﺩﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﺎﻥ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﻗﻠﻮﺑﺸﺎﻥ ﺭﺍ ﺑﻪ ﺗﻘﻮﻯ ﻋﺎﺩﺕ ﺩﺍﺩﻩ ﺍﺳﺖ ]ﳑﺘﺤﻨﻪ‪.[١٠:‬‬
‫ﺁﺯﻣﺎﻳﺶ ﻛﻨﻴﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﻭﺍﻗﻌﹰﺎ ﻣﺆﻣﻨﻪﺍﻧﺪ ﻳﺎ ﻧﻪ؟ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﻭﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺤ ‪‬ﻮ‪ :‬ﺍِﺯﺍﹶﻟ ﹸﺔ ﺍﹾﻟﹶﺎﹶﺛ ِﺮ« ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ‪:‬‬
‫ﳏﻮ = ﺭﻓﱳ ﺍﺛﺮ ﺷﻰﺀ ﻭ ﺑﺮﺩﻥ ﺍﺛﺮﺵ‪ ،‬ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻣﺘﻌﺪ‪‬ﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪» :‬ﹶﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺐ ﹶﺍﹶﺛ ‪‬ﺮ ‪‬ﻩ«‪.‬‬
‫»ﻣ‪‬ﺤﺎ ‪‬ﻩ ‪‬ﻣﺤ‪‬ﻴﹰﺎ‪ :‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫]ﺍﺳﺮﺍﺀ‪ .[١٢:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﻳ ﹶﺔ ﺍﻟﻠﱠﻴ‪‬ﻞ ﻗﻤﺮ ﻭ ﺍﺯ ﺁ‪‬ﻳ ﹶﺔ ﺍﻟﻨ‪‬ﻬﺎﺭ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﳏﻮ ﻗﻤﺮ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﺁﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻗﻤﺮ ﺩﺭ ﮔﺬﺷﺘﻪ ﻧﻮﺭﺍﱏ ﻭ ﻣﺜـﻞ‬
‫ﺁﻓﺘﺎﺏ ﻣﻨﺒﻊ ﻧﻮﺭ ﺑﻮﺩﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻋﻠﹼﺖ ﺭﻭﺷﻦ ﺷﺪﻥ ﺣﺴﺎﺏ ﻭ ﺑﺮﺍﻯ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﺷﺐ ﻭ ﺭﻭﺯ ﺁﻥ ﺭﺍ ﺧﺎﻣﻮﺵ ﻭ ﺍﺛﺮﺵ ﺭﺍ ﳏﻮ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺷﺐ ﻭ ﺭﻭﺯ ﺭﺍ ﺩﻭ ﻋﻼﻣﺖ ﺍﺯ ﺗﺪﺑﲑ ﻭ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﭘﺲ ﺍﺛﺮ ﻧﺸﺎﻧﻪ ﺷﺐ )ﻧﻮﺭ ﻣﺎﻩ( ﺭﺍ ﳏﻮ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﱘ ﻭ ﻧﺸﺎﻧﻪ ﺭﻭﺯ ﺭﺍ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ﺭﻭﺷﻦ ﻭ‬
‫ﻧﻮﺭﺍﱏ ﻛﺮﺩﱘ ﺗﺎ ﺍﺯ ﻓﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﻳﺶ ﺭﻭﺯﻯ ﺑﻄﻠﺒﻴﺪ ﻭ ﴰﺎﺭﺵ ﺳﺎﳍﺎ ﻭ ﻧﻴﺰ ﺣﺴﺎﺏ ﺭﺍ ﺑﺪﺍﻧﻴﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﺭﺍ ﺁﻓﺮﻳﺪ ﻫﺮ ﺩﻭ ﺧﺪﺍ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺧﺪﺍ‬
‫ﺍﻣﺮ ﻛﺮﺩ ﺟﱪﺋﻴﻞ ﻣﺎﻩ ﺭﺍ ﳏﻮ ﻛﺮﺩ ﺍﺛﺮ ﳏﻮ ﳘﺎﻥ ﺧﻄﻮﻁ ﺳﻴﺎﻩ ﺩﺭ ﺳﻄﺢ ﻗﻤﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻗﻤﺮ ﻣﺎﻧﻨﺪ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﻧﻮﺭﺍﻧﻴ‪‬ﺖ ﺧﻮﻳﺶ ﻣﻰﻣﺎﻧﺪ ﺷﺐ ﺍﺯ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺍﺯ ﺷﺐ ﲤﻴﺰ ﺩﺍﺩﻩ‬
‫ﳕﻰﺷﺪ‪...‬‬
‫* ]ﺭﻋﺪ‪ .[٣٩:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺃ ﻡ‪ «‬ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪.‬‬
‫* ]ﺷﻮﺭﻯ‪ .[٢٤:‬ﳏﻮ ﺑﺎﻃﻞ ﰊﺍﺛﺮ ﺷﺪﻥ ﺁﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺣﻘﺎﻕ ﺣﻖ ﺛﺎﺑﺖ ﻛﺮﺩﻥ ﺁﻥ ﻭ ﺩﺭ ﺟﺎﻯ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﺍﺳﺖ ‪ -‬ﺍﻳﻦ ﻟﻔﻆ ﺳﻪ ﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺕ ﺍﻟﺴ‪‬ﻔﻴ‪‬ﻨ ﹸﺔ ‪‬ﻣﺨ‪‬ﺮﹰﺍ ﻭ ‪‬ﻣﺨ‪‬ـﻮﺭﺍ‪:‬‬
‫ﺨ ‪‬ﺮ ِ‬
‫ﳐﺮ = ﺷﻜﺎﻓﱳ‪ .‬ﺟﺮﻳﺎﻥ‪ .‬ﺩﺭ ﳎﻤﻊ ﺁﻣﺪﻩ‪ :‬ﳐﺮ ﺷﻜﺎﻓﱳ ﺁﺏ ﺍﺳﺖ ﺍﺯ ﭼﭗ ﻭ ﺭﺍﺳﺖ‪ .‬ﺍﻳﻀﺎ ﳐﺮ ﺻﺪﺍﻯ ﺑﺎﺩﻃﻮﻓﺎﱏ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ » ‪‬ﻣ ‪‬‬
‫ﺕ« ]ﳓﻞ‪ .[١٤:‬ﻛﺸﱴﻫﺎ ﺭﺍ ﺩﺭ ﺩﺭﻳﺎ ﻣﻰﺑﻴﲎ ﻛﻪ ﺷﻜﺎﻓﻨﺪﻩ ﺁﺏ ﻭ ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩﺍﻧﺪ ]ﻓﺎﻃﺮ‪ .[١٢:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪‬ﺟ ‪‬ﺮ ‪‬‬
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‫ﳐﺾ = ﳐﺎﺽ ﺩﺭﺩ ﺯﺍﻳﻴﺪﻥ ﺭﺍ ﮔﻮﻳﻨﺪ ]ﻣﺮﱘ‪ .[٢٣:‬ﺩﺭﺩ ﺯﺍﻳﻴﺪﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺗﻨﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﻛﺸﺎﻧﻴﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺍﻥ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
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‫ﻣﺪ‪ = ‬ﺯﻳﺎﺩﺕ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[١٥:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺪ‪ ‬ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﺍﺳﺖ‪ ،‬ﺟﺬﺏ ﻭ ﻛﺸﻴﺪﻥ ﺭﺍ ﻣﺪ‪ ‬ﮔﻮﻳﻨﺪ ﻛﻪ ﻛﺸﻴﺪﻥ ﭼﻴﺰﻯ ﺳﺒﺐ ﺯﻳﺎﺩﺕ ﻃﻮﻝ ﺁﻥ ﺍﺳﺖ‪ .‬ﻭﱃ‬
‫ﺠﺮ‪ «‬ﻭ ﻣﺪ‪‬ﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﺪ‪‬ﺕ ﮔﻮﻳﻨﺪ ﻛﻪ ﻭﻗﺖ ﳑﺘﺪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ :‬ﺳﻴﻞ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﺪ‪ ‬ﮔﻮﻳﻨﺪ ﻛﻪ‬
‫ﺻ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ِﺪّ‪ :‬ﹶﺍﹾﻟ ‪‬‬
‫ﺭﺍﻏﺐ ﻣﻌﻨﺎﻯ ﺁﻥ ﺭﺍ ﻛﺸﻴﺪﻥ ﻣﻰﺩﺍﻧﺪ ﻭ ﮔﻮﻳﺪ‪»:‬ﹶﺍ ‪‬‬
‫ﺯﻳﺎﺩﺕ ﺁﺏ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻗﻮﻝ ﳎﻤﻊﺍﻟﺒﻴﺎﻥ ﺍﺻﺢ ﺑﺎﺷﺪ ﻭ ﺍﻳﻨﻜﻪ ﮔﺴﺘﺮﺵ ﺩﺍﺩﻥ ﺯﻣﲔ ﺭﺍ ﻣﺪ‪‬ﺍﻻﺭﺽ ﮔﻮﻳﻴﻢ ﻛﻪ ﮔﺴﺘﺮﺵ ﻳﻚ ﻧﻮﻉ ﺯﻳﺎﺩﺕ ﺍﺳﺖ ﳘﭽﻨﲔ ﻣﻬﻠﺖ ﺩﺍﺩﻥ‪ ،‬ﻣﺎﻝ ﺩﺍﺩﻥ ﻭ ﻏﲑﻩ‪.‬‬
‫]ﺭﻋﺪ‪ .[٣:‬ﻣﺮﺍﺩ ﺍﺯ ﻣﺪ‪‬ﺍﻻﺭﺽ ﻇﺎﻫﺮﹰﺍ ﮔﺴﺘﺮﺵ ﻭ ﻭﺳﻌﺖ ﺧﺸﻜﻰ ﺁﻥ ﺍﺳﺖ ﺍﮔﺮ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻛﻪ ﺯﻣﲔ ﺩﺭ ﺍﺻﻞ ﻣﺬﺍﺏ ﺑﻮﺩﻩ ﺳﭙﺲ ﺩﺭ ﺍﺛﺮ ﺳﺮﺩ ﺷﺪﻥ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﻣﻨﺠﻤﺪ‬
‫ﺷﺪﻩ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﺮ ﻭﺳﻌﺖ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺗﺎ ﲤﺎﻡ ﺳﻄﺢ ﺁﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻌﲎ ﻣﺪ‪‬ﺍﻻﺭﺽ ﺭﺍ ‪‬ﺘﺮ ﺩﺭﻙ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻳﻌﲎ‪ :‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛـﻪ ﺯﻣـﲔ ﺭﺍ‬
‫ﮔﺴﺘﺮﺵ ﺩﺍﺩ ﻭ ﺩﺭ ﺁﻥ ﻛﻮﻫﻬﺎﻯ ﭘﺎﺑﺮﺟﺎ ﻭ ‪‬ﺮﻫﺎ ﻗﺮﺍﺭﺩﺍﺩ‪ .‬ﻧﻈﲑ‪]:‬ﺣﺠﺮ‪.[١٩:‬‬
‫*]ﺣﺠﺮ‪ .[٨٨:‬ﻣﺪ‪‬ﻋﲔ ﺑﻪ ﻣﻌﲎ ﻧﮕﺎﻩ ﺷﺪﻳﺪ ﻭ ﺧﲑﻩ ﺷﺪﻥ ﺍﺳﺖ ﻳﻌﲎ ﭼﺸﻤﺎﻧﺖ ﺭﺍ ﺑﻪ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﻪ ﺩﺳﺘﻪﻫﺎﻯ ﻛﻔﹼﺎﺭ ﺩﺍﺩﻩﺍﱘ ﻧﮕﺮﺍﻥ ﻣﻜﻦ‪.‬‬
‫* ]ﻣﺮﱘ‪ .[٧٩:‬ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﺪ ﻣﻰ ﻧﻮﻳﺴﻴﻢ ﻭ ﻋﺬﺍﺏ ﺭﺍ ﺑﺮ ﺍﻭ ﺍﻓﺰﻭﻥ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫* ]ﻣﺮﱘ‪.[٧٥:‬‬
‫»ﻓﹶ ﻠﹾﻴ‪‬ﻤ‪‬ﺪ‪‬ﺩ« ﺍﻣﺮ ﻏﺎﺋﺐ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﻬﻠﺖ ﻣﻰﺑﺎﺷﺪ‪ .‬ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﺣﺘﻤﻰ ﺑﻮﺩﻥ ﻣﻬﻠﺖ ﺑﻪ ﺻﻮﺭﺕ ﺍﻣﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺩﺭ ﺿﻼﻟﺖ ﺑﺎﺷﺪ ﺧﺪﺍ ﺣﺘﻤ ﹰﺎ ﺑﻪ ﺍﻭ ﻣﻬﻠﺖ‬
‫ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻭﱃ ﻭﻗﺖ ﺁﻣﺪﻥ ﻋﺬﺍﺏ ﻳﺎ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﻮﻗﻌﻴ‪‬ﺖ ﺑﺪﻯ ﺩﺍﺷﺘﻪ ﻭ ﰉﻳﺎﺭ ﻭ ﻳﺎﻭﺭ ﺍﺳﺖ‪.‬‬
‫* ]ﻟﻘﻤﺎﻥ‪ .[٢٧:‬ﻣﻨﻈﻮﺭ ﺍﺯ »‪‬ﻳ ‪‬ﻤﺪ‪ «‬ﺍﻣﺪﺍﺩ ﻭ ﻳﺎﺭﻯ ﺍﺳﺖ ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٥:‬ﻣﺮﺍﺩ ﻇﺎﻫﺮﹰﺍ ﺍﺯ »ﻳ‪‬ﻤ‪‬ﺪ‪‬ﻫ‪‬ﻢ« ﻣﻬﻠﺖ ﺍﺳﺖ‪.‬‬
‫* ]ﺷﻌﺮﺍﺀ‪] .[١٣٣:‬ﺍﺳﺮﺍﺀ‪ .[٦:‬ﴰﺎ ﺭﺍ ﺑﺎ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ‪ -‬ﺍﻣﻮﺍﻝ ﻭ ﭘﺴﺮﺍﻥ ﻓﺰﻭﱏ ﺩﺍﺩﱘ ﻣﺪ‪ ‬ﻭ ﺍﻣﺪﺍﺩ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭﱃ ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﺍﻣﺪﺍﺩ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﳏﺒﻮﺏ ﻭ‬
‫ﻣﺪ‪ ‬ﺩﺭ ﻣﻜﺮﻭﻩ ﺁﻳﺪ‪.‬‬
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‫* ]ﻛﻬﻒ‪ .[١٠٩:‬ﻣﺪﺍﺩ ﺑﻪ ﻣﻌﲎ ﻣﺮﻛﺐ ﺍﺳﺖ ﺍﺯ ﻛﺸ‪‬ﺎﻑ ﻭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﻋﻠﹼﺖ ﺗﺴﻤﻴﻪ‪ ،‬ﺯﻳﺎﺩ ﺷﺪﻥ ﻭﺯﻥ ﺩﻭﺍﺕ ﺑﻮﺍﺳﻄﻪ ﺁﻥ ﺍﺳﺖ‪» .‬ﻣﺪﺩ« ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ‬
‫ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﻭ ﺁﻣﺪﻥ ﭼﻴﺰﻯ ﺑﻌﺪ ﺍﺯ ﭼﻴﺰﻯ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﺍﺳﻢ ﺍﺳﺖ ﻳﻌﲎ ﺑﮕﻮ ﺍﮔﺮ ﺩﺭﻳﺎ ﻣﺮﻛﺐ ﺷﺪﻩ ﻭ ﻛﻠﻤﺎﺕ ﺧﺪﺍ ﺑﺎ ﺁﻥ ﻧﻮﺷﺘﻪ ﻣﻰﺷﺪ ﺣﺘﻤﹰﺎ ﭘﻴﺶ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ‬
‫ﻛﻠﻤﺎﺕ ﺧﺪﺍ‪ ،‬ﺩﺭﻳﺎ ﲤﺎﻡ ﻣﻰﺷﺪ ﻭ ﺍﮔﺮ ﭼﻪ ﺩﺭﻳﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺮ ﺁﻥ ﻛﻤﻚ ﻣﻰﺁﻭﺭﺩﱘ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﻛﻠﻢ« ﮔﺬﺷﺖ‪.‬‬
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‫ﻣﺪﻳﻦ = ﻧﺎﻡ ﺷﻬﺮﻯ ﺑﻮﺩ ﻛﻪ ﺷﻌﻴﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺮﺍﻫﻞ ﺁﻥ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪ]ﺍﻋﺮﺍﻑ‪ .[٨٥:‬ﺍﻳﻦ ﻟﻔﻆ ﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ »ﺍﹶﻳ‪‬ﻜﻪ« ﻣﻄﻠﱮ ﮔﺬﺷﺖ ﻛﻪ ﺗﺬﻛﺮ‬
‫ﺁﻥ ﺩﺭﺍﻳﻨﺠﺎﻻﺯﻡ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺁﻥ ﺭﺍ ﻣﺪﻳﺎﻥ ﻧﻮﺷﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺯﻣﲔ ﻣﺪﻳﺎﻥ ﺍﺯ ﺧﻠﻴﺞ ﻋﻘﺒﻪ ﺗﺎ ﺑﻪ ﻣﻮﺁﺏ ﻭ ﻛﻮﻩ ﺳﻴﻨﺎ ﺍﻣﺘﺪﺍﺩ ﺩﺍﺷﺖ ﻭ ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺍﺯ ﺷﺒﻪ ﺟﺰﻳﺮﻩ ﺳﻴﻨﺎ ﺗﺎ‬
‫ﻓﺮﺍﺕ ﺍﻣﺘﺪﺍﺩ ﺩﺍﺷﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﺪﻳﻦ ﻧﺎﻡ ﳑﻠﻜﱴ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻣﻮﻗﻊ ﺍﻳﻦ ﺷﻬﺮ ﺩﺭ ﺷﺮﻕ ﻋﻘﺒﻪ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﻣﺪﻳﻦ ﻋﺮﺏ ﻭ ﺍﺯ ﺍﻭﻻﺩ ﺍﲰﺎﻋﻴﻞ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«ﺑﻮﺩﻧﺪ‪ ...‬ﻧﺎﻡ ﺁﻥ ﺷﻬﺮ ﺍﻛﻨﻮﻥ ﻣﻌﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﻌﺎﻥ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﻳﻜﻰ ﺍﺯ ﺍﺳﺘﺎ‪‬ﺎﻯ ﳑﻠﻜﺖ ﺍﺭﺩﻥ‪ ،‬ﻭﺍﻗﻊ ﺩﺭ ﺟﻨﻮﺏ ﺷﺮﻗﻰ ﺧﻠﻴﺞ ﻋﻘﺒﻪ ﻭ ﻣﺮﻛﺰ ﺍﻥ ﺷﻬﺮ ﻣﻌﺎﻥ ﺍﺳﺖ‪ ،‬ﺷﺎﻳﺪ ﻣﻌﺎﻥ ﳘﺎﻥ ﻣﺪﻳﻦ ﺳﺎﺑﻖ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﺪﻳﻦ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﻣﺼﺮ ﺑﻪ ﺁﳒﺎ ﮔﺮﳜﺖ ﻭ ﺩﻩ ﺳﺎﻝ ﺑﻪ ﺷﻌﻴﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺟﲑ ﺷﺪ ]ﻗﺼﺺ‪ .[٢٢:‬ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺷﻌﻴﺐ ﺑﻪ ﻣﻮﺳـﻰ ﮔﻔـﺖ‪:‬‬
‫]ﻗﺼﺺ‪ .[٢٥:‬ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺪﻳﻦ ﺟﺰﺀ ﳑﻠﻜﺖ ﻣﺼﺮ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﻣﺄﻣﻮﺭﺍﻥ ﻓﺮﻋﻮﻥ ﻗﺪﺭﺕ ﺗﻌﻘﻴﺐ ﻣﻮﺳﻰ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
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‫ﻣﺪﻳﻨﺔ = ﺷﻬﺮ‪ .‬ﻣﺪﻭﻥ ﺑﻪ ﻣﻌﲎ ﺍﻗﺎﻣﺖ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﺪ ﹶﻥ ﺑِﺎﻟﹾﻤ‪‬ﻜﺎ ِﻥ ﻭ ﻣ‪‬ﺪﻭﻧﹰﺎ‪ :‬ﺍﹶﻗﺎ ‪‬ﻡ« ﻇﺎﻫﺮﺍ ﺷﻬﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﺪﻳﻨﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﺁﻥ ﺍﻗﺎﻣﺖ ﺩﺍﺭﻧﺪ ﺍﻣﺎ ﲤﺪﻥ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺧﺮﻭﺝ ﺍﺯ‬
‫ﺟﻬﻞ ﻭ ﺩﺧﻮﻝ ﺑﻪ ﺭﺍﻩ ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﺗﺮﻗﻰ ﺍﺳﺖ ﻇﺎﻫﺮﺍ ﺍﺯ ﻣﻌﺎﱏ ﻣﺴﺘﺤﺪﺛﻪ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﻣﺪﻳﻨﻪ ﺭﺍ ﺍﺯ »ﺩﺍﻥ« ﺩﺍﻧﺴﺘﻪ ﻭ ﻣﻴﻢ ﺁﻥ ﺭﺍ ﺯﺍﻳﺪ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ‪ ١٨٠:‬ﺁﻣﺪﻩ »ﹶﺍ ‪‬ﻳ ‪‬ﻦ ﺍﻟﱠﺬﻳ ‪‬ﻦ‪ ...‬ﻣ‪‬ﺪ‪‬ﻧ‪‬ﻮﺍ ﺍﻟﹾﻤ‪‬ﺪﺍِﺋ ‪‬ﻦ«ﻛﺠﺎﻳﻨﺪ ﺁ‪‬ﺎ ﻛﻪ ﺷﻬﺮﻫﺎ ﺑﻨﺎﻛﺮﺩﻧﺪ‪.‬‬
‫ﻣﺪﻳﻨﻪ ﺩﺭ ﻗﺮﺁﻥ ﮔﺎﻫﻰ ﺩﺭ ﻣﻄﻠﻖ ﺷﻬﺮ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪] .[١٢٣:‬ﻳﻮﺳﻒ‪ .[٣٠:‬ﻭ ﮔﺎﻫﻰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﺪﻳﻨﺔﺍﻟﺮﺳﻮﻝ ﺍﺳﺖ ﻛﻪ ﺍﺑﺘﺪﺍ ﺑﻨﺎﻡ ﻳﺜﺮﺏ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﺪ ﻭ ﭘﺲ‬
‫ﺍﺯﻫﺠﺮﺕ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ«ﻣﺪﻳﻨﻪ ﺧﻮﺍﻧﺪﻩ ﺷﺪ ]ﺗﻮﺑﻪ‪] .[١٢٠:‬ﻣﻨﺎﻓﻘﻮﻥ‪.[٨:‬‬
‫ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻣﺪﺍﺋﻦ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﺷﻌﺮﺍﺀ‪» .[٥٣:‬ﻣ‪‬ﺪﻳﻨﺔ« ﭼﻬﺎﺭﺩﻩ ﺑﺎﺭ ﻭ ﻣﺪﺍﺋﻦ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﺮﺅ = ]ﻧﺴﺎﺀ‪ .[٤:‬ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺑﺬﻝ ﺯﻥ ﺍﺳﺖ ﻗﺴﻤﱴ ﺍﺯ ﻣﻬﺮﻳ‪‬ﻪ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﺮﺩ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﻣﱳ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﲎﺀ ﮔﻮﺍﺭﺍ ﻭ ﺩﻟﭽﺴﱮ ﺍﺳﺖ ﻛﻪ ﻧﻘﺼﺎﱏ ﻧﺪﺍﺭﺩ ﻭ ﻣـﺮﻯﺀ‬
‫ﺁﻧﺴﺖ ﻛﻪ ﺧﻮﺵ ﻋﺎﻗﺒﺖ‪ ،‬ﺗﺎﻡ‪ ‬ﺍﳍﻀﻢ ﻭ ﰉﺿﺮﺭ ﺑﺎﺷﺪ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻗﻮﱃ ﻫﲎﺀ ﻟﺬﻳﺬ ﻭ ﻣﺮﻯﺀ ﺧﻮﺵ ﻋﺎﻗﺒﺖ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣﺮِﻯﺀ ﺭﺃﺱ ﻟﻮﻟﻪ ﻣﻌﺪﻩ ﭼﺴﺒﻴﺪﻩ ﺑﻪ ﺣﻠﻖ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﺮ ‪‬ﺅ ﺍﻟﻄﱠﻌﺎ ‪‬ﻡ« ﺑﺮﺍﻯ ﺁﻥ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻮﺍﻓﻖ ﻃﺒﻊ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻫ‪‬ﲎﺀ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺑﻼ ﻣﺸﻘﺖ ﻭ ﻣ‪‬ﺮﻯﺀ ﺑﻪ ﻣﻌﲎ ﮔﻮﺍﺭﺍ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﺯﻧﺎﻥ ﺑﻪ ﻃﻴﺐ ﻧﻔﺲ ﭼﻴﺰﻯ ﺍﺯ ﻣﻬﺮﻳ‪‬ﻪ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﴰﺎ ﺑﺬﻝ ﻛﺮﺩﻧﺪ ﺭﺍﺣﺖ ﻭ‬
‫ﮔﻮﺍﺭﺍ ﲞﻮﺭﻳﺪ ﻫﲎﺀ ﻭ ﻣﺮﻯﺀ ﻫﺮ ﺩﻭ ﺣﺎﻝﺍﻧﺪ ﺍﺯ ﻣﺒﺬﻭﻝ‪.‬‬
‫‪‬ﻣﺮ‪‬ﺀ ﻭِﺍ ‪‬ﻣ ‪‬ﺮ ﺀٌ‪ :‬ﺑﻪ ﻣﻌﲎ ﺍﻧﺴﺎﻥ ﻭ ﻣﺮﺩ ﺁﻳﺪ ]ﻋﺒﺲ‪ .[٣٤-٣٦:‬ﺑﻪ ﻗﺮﻳﻨﻪ »ﺻﺎ ِﺣ ‪‬ﺒِﺘ ِﻪ« ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﺀ ﺩﺭ ﺁﻳﻪ ﻣﺮﺩ ﺍﺳﺖ ﺍﻳﻀ ﹰﺎ ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[١٠٢:‬ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ]ﻧﺒﺎﺀ‪.[٤٠:‬‬
‫]ﺍﻧﻔﺎﻝ‪ .[٢٤:‬ﻣﺮﺍﺩ ﻣﻄﻠﻖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪.‬‬
 ‫ﺍﻳﻀ ﹰﺎ ﻛﻠﻤﻪ ﺍﻣﺮﺃ ﺩﺭ ﺁﻳﻪ ]ﻣﺮﱘ‪ .[٢٨:‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ‪ ،‬ﻣﺮﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ]ﻃﻮﺭ‪ .[٢١:‬ﻣﺮﺍﺩ ﻣﻄﻠﻖ ﺍﻧﺴﺎﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺍﻣﺮﺃﺓ ﻭ ﻣﺮﺃﺓ ﺑﻪ ﻣﻌﲎ ﺯﻥ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٣٥:‬ﻭﱃ »ﻣﺮﺃﺓ« ﺩﺭ ﻛﻼﻡ ﺍﷲ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣِﺮﺍﺀ = ﳎﺎﺩﻟﻪ ﻭ ﻣﻨﺎﺯﻋﻪ‪» .‬ﻣﺎﺭﺍ ‪‬ﻩ ﻣِﺮﺍ ًﺀ ﻭ ﻣ‪‬ﻤﺎﺭﺍ ﹰﺓ‪ :‬ﺟﺎ ‪‬ﺩﹶﻟ ‪‬ﻪ ﻭ ﻧﺎ ‪‬ﺯ ‪‬ﻋ ‪‬ﻪ« ﺑﻪ ﻗﻮﱃ ﻣِﺮﺍﺀ ﻓﻘﻂ ﺍﻋﺘﺮﺍﺽ ﺍﺳﺖ ﺑﻪ ﺧﻼﻑ ﳎﺎﺩﻟﻪ ﻛﻪ ﺷﺎﻣﻞ ﺟﺪﺍﻝ ﺍﺑﺘﺪﺍﺋﻰ ﻭ ﺍﻋﺘﺮﺍﺽ ﺍﺳﺖ‪] .‬ﺷﻮﺭﻯ‪.[١٨:‬‬
‫ﺁﻧﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﳎﺎﺩﻟﻪ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﮔﻤﺮﺍﻫﻰ ﺑﻌﻴﺪﺍﻧﺪ ]ﳒﻢ‪ .[١٢:‬ﺁﻳﺎ ﭘﻴﻐﻤﱪ ﺩﺭ ﺁﻧﭽﻪ ﻣﻰﺑﻴﻨﺪ ﳎﺎﺩﻟﻪ ﻣﻰﻛﻨﺪ؟ ﻣﻨﻈﻮﺭ ﺩﻳﺪﻥ ﺟﱪﺋﻴﻞ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ » ِﻣﺮ‪‬ﻳ‪‬ﺔ« ﺩﺭ ﺫﻳﻞ‪.‬‬
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‫ِﻣﺮ‪‬ﻳ‪‬ﺔ‪ :‬ﻣﺮﺩﺩ ﺑﻮﺩﻥ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣِﺮﻳ‪‬ﺔ ‪‬ﺗ ‪‬ﺮﺩ‪‬ﺩ ﺩﺭﺍﻣﺮ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺍﺯ ﺷﻚ ﺍﺧﺺ ﻣﻰﺑﺎﺷﺪ ﻭ ﻧﻴﺰ ﮔﻮﻳﺪ‪ :‬ﺍِﻣ‪‬ﺘِﺮﺍ ﻭﻣ‪‬ﻤﺎﺭﺍﺓ ﳎﺎﺩﻟﻪ ﺍﺳﺖ ﺩﺭ ﭼﻴﺰﻳﻜﻪ ﺩﺭ ﺁﻥ ﺗﺮﺩﻳﺪ ﺍﺳﺖ‪.‬‬
‫]ﳒﻢ‪.[٥٥:‬ﺑﻪ ﻛﺪﺍﻡ ﻳﻚ ﺍﺯ ﻧﻌﺘﻤﻬﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺷﻚ ﻣﻰﺁﻭﺭﻯ ﺍﻯ ﺍﻧﺴﺎﻥ‪.‬‬
‫]ﺣﺠﺮ‪ .[٦٣:‬ﮔﻔﺘﻨﺪ‪ :‬ﺑﻠﻜﻪ ﺁﻭﺭﺩﱘ ﺁﻧﭽﻪ )ﻋﺬﺍﺏ( ﺭﺍ ﻛﻪ ﺩﺭ ﺁﻥ ﺗﺮﺩﻳﺪ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫]ﻓﺼ‪‬ﻠﺖ‪ .[٥٤:‬ﺑﺪﺍﻥ ﺁ‪‬ﺎ ﺩﺭ ﺷﻚ ﺍﻧﺪ ﺍﺯ ﻟﻘﺎﺀ)ﻋﺬﺍﺏ ﻳﺎﺭﲪﺖ( ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ‪.‬‬
‫* ]ﻛﻬﻒ‪ .[٢٢:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ »ﻇﺎﻫﺮ« ﺑﻪ ﻣﻌﲎ ﻏﺎﻟﺐ ﺍﺳﺖ ﻣﺜﻞ ]ﺻﻒ‪ .[١٤:‬ﻳﻌﲎ ﺩﺭ ﺑﺎﺭﻩ ﺍﺻﺤﺎﻑ ﻛﻬﻒ ﺑﺎ ﺍﻫﻞ ﻛﺘﺎﺏ ﳎﺎﺩﻟﻪ ﻣﻜﻦ ﻣﮕﺮ ﳎﺎﺩﻟﻪ ﺍﻳﻜﻪ ﺑﺮ ﺁ‪‬ﺎ ﻏﺎﻟﺐ ﺑﺎﺷﺪ ﻭ‬
‫ﺩﺭ ﺑﺎﺭﻩ ﺁ‪‬ﺎ ﺍﺯ ﻛﺴﻰ ﺳﻮﺍﻝ ﻧﻜﻦ‪ .‬ﺍﻳﻦ ﺗﻘﺮﻳﺒﺎ ﻣﺜﻞ »ﻭ‪‬ﺟﺎ ِﺩﹾﻟ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﻟﱠﱴ ِﻫ ‪‬ﻰ ﺍﹶ ‪‬ﺣﺴ‪‬ﻦ« ﻣﻰﺷﻮﺩ ﺑﻪ ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﻣﺮﺍﺩ ﺍﺯ ﻇﺎﻫﺮ ﺳﻄﺤﻰ ﻭ ﻏﲑ ﻣﺘﻌﻤﻖ ﺍﺳﺖ ﻳﻌﲎ ﻓﻘﻂ ﺑﺮ ﺁﻧﭽﻪ ﻗـﺮﺍﻥ‬
‫ﺣﻜﺎﻳﺖ ﻣﻰﻛﻨﺪ ﺍﻛﺘﻔﺎ ﻛﻦ ﻭ ﺩﺭ ﳎﺎﺩﻟﻪ ﺗﻌﻤﻖ ﻧﻜﻦ)ﻭ ﺑﺎ ﺁ‪‬ﺎ ﺳﺮﺑﺴﺮ ﻣﮕﺬﺍﺭ( ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﮔﻔﺘﻪ »ﻇﺎﻫﺮﺍ ﲝﺠﺔ« ﻳﻌﲎ ﳎﺎﺩﻟﻪ ﺍﻳﻜﻪ ﺑﻮﺍﺳﻄﻪ ﺩﻟﻴﻠﺶ ﺁﺷﻜﺎﺭ ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬
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‫ﻣﺮﺝ = ﺁﻣﻴﺨﱳ‪ .‬ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ‪‬ﻣﺮ‪‬ﺝ ﺑﻪ ﻣﻌﲎ ﺧ‪‬ﻠﹾﻂ ﺍﺳﺖ‪ .‬ﻣﺮ‪‬ﻭﺝ ﺑﻪ ﻣﻌﲎ ِﺍ ‪‬ﺧﺘِﻼﻁ ﻭ ﻣ‪‬ﺮﻳﺞ ﺑﻪ ﻣﻌﲎ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠِﻂ ﺍﺳﺖ‪] .‬ﺭﲪﻦ‪ .[١٩-٢٠:‬ﻭ ﻧﻴﺰ ﺩﺭ ﻟﻐﺖ ﺁﻣـﺪﻩ‬
‫ﺖ ﺍﻟﺪ‪‬ﺍﺑ‪ ‬ﹶﺔ« ﺣﻴﻮﺍﻥ ﺭﺍ ﺑﻪ ﭼﺮﺍﮔﺎﻩ ﻓﺮﺳﺘﺎﺩﻡ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺩﻭ ﺩﺭﻳﺎ ﺭﺍ ﺑﻪ ﻫﻢ ﺁﻣﻴﺨﺖ ﻛﻪ ﳘﺪﻳﮕﺮ ﺭﺍ ﻣﻼﻗﺎﺕ ﻣﻰﻛﻨﻨﺪ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺣﺎﻳﻠﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻫﻢ ﲡﺎﻭﺯ ﳕﻰﻛﻨﻨﺪ‪ .‬ﺭﺟﻮﻉ‬
‫» ‪‬ﻣ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺷﻮﺩ ﺑﻪ »ﲝﺮ« ﻭ »ﺑﺮﺯﺥ«‪.‬‬
‫* ]ﻕ‪ .[٥:‬ﺑﻠﻜﻪ ﺣﻖ ﺭﺍ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﺁﻣﺪ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﻭ ﺁ‪‬ﺎ ﺩﺭ ﺍﻣﺮﻯ ﳐﺘﻠﻄﻨﺪ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺮﻳﺞ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﺑﻌﻀﻰ ﻗﺮﺁﻥ ﺭﺍ ﭘﺲ ﺍﺯ ﺍﻧﻜﺎﺭ‪ ،‬ﺳﺤﺮ‪ ،‬ﺑﻌﻀﻰ ﻛﻼﻡ‬
‫ﺷﺎﻋﺮ‪ ،‬ﺑﻌﻀﻰ ﻛﻼﻡ ﺩﻳﻮﺍﻧﻪ ﻣﻰﺩﺍﻧﻨﺪ ﻣﻰﺩﺍﻧﻨﺪ ﻳﻌﲎ ﺩﺭ ﺗﻜﺬﻳﺐ ﻫﻢ ﻳﻜﻨﻮﺍﺧﺖ ﻧﻴﺴﺘﻨﺪ ﻣﺜﻞ ]ﺣﺠﺮ‪.[٩٠-٩١:‬‬
‫* ]ﺭﲪﻦ‪ .[١٤-١٥:‬ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﮔﻞ ﺧﺸﻜﻴﺪﻩ ﳘﭽﻮﻥ ﺳﻔﺎﻝ‪ ،‬ﺁﻓﺮﻳﺪ ﻭ ﺟﺎﻥ ﺭﺍ ﺍﺯ ﺁﻣﻴﺨﺘﻪﺍﻯ ﺍﺯ ﺁﺗﺶ‪ ،‬ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ]ﺣﺠﺮ‪ .[٢٧:‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺟﻦ« ﺑﻨـﺪ ‪.٢‬‬
‫ﻣﺎﺭﺝ ﺭﺍ ﺷﻌﻠﻪ ﰉ ﺩﻭﺩ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫* ]ﺭﲪﻦ‪] .[٢٢:‬ﺭﲪﻦ‪ .[٥٨:‬ﻣﺮﺟﺎﻥ ﺭﺍ ﻣﺮﻭﺍﺭﻳﺪ ﻛﻮﭼﻚ )ﺻِﻐﺎ ‪‬ﺭ ﺍﻟ ﱡﻠ ‪‬ﺆﹸﻟ ِﺆ( ﮔﻔﺘﻪﺍﻧﺪ ﺍﻳﻀ ﹰﺎ ﻣﺮﺟﺎﻥ ﻣﺸﻬﻮﺭ ﻛﻪ ﺍﺯ ﺩﺭﻳﺎ ﻣﻰﺭﻭﻳﺪ ﺍﮔﺮ ﻃﺮﺍﻭﺕ ﻭ ﺻﻔﺎﺀ ﺭﻧﮓ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻇـﺎﻫﺮﹰﺍ‬
‫ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻣﺮﺟﺎﻥ ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﻮﺭ«‬
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‫ﺨ ‪‬ﺘ ‪‬ﺮ ﻭ‪‬ﺍﺧ‪‬ﺘﺎ ﹶﻝ« ]ﻏﺎﻓﺮ‪ .[٧٥:‬ﺍﻳﻦ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺡ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ‪‬ﻣﺮ‪‬ﺣﹰﺎ‪ِ :‬ﺍ ‪‬ﺷ‪‬ﺘﺪ‪ ‬ﹶﻓ ‪‬ﺮ ‪‬ﺣ ‪‬ﻪ ‪‬ﻭ ِﻧﺸﺎ ﹶﻃ ‪‬ﻪ ﺣ‪‬ﺘ‪‬ﻰ ﺟﺎ ‪‬ﻭ ‪‬ﺯ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ‪‬ﻭ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﻣﺮﺡ = ﻓﺮﺡ ﺷﺪﻳﺪ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺧﻮﺩﭘﺴﻨﺪﻯ ﺍﺳﺖ » ‪‬ﻣ ِﺮ ‪‬‬
‫ﺩﺭ ﺯﻣﲔ ﰊﺟﻬﺖ ﺷﺎﺩﻣﺎﱏ ﻭ ﺗﻜﺒ‪‬ﺮ ﻣﻰﻛﺮﺩﻳﺪ )ﻭ ﺑﻪ ﺣﻖ ﺧﺎﺿﻊ ﻧﺒﻮﺩﻳﺪ(‪.‬‬
‫ﺡ« ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﺭﺍﻩ ﻣﺮﻭ‪.‬‬
‫]ﺍﺳﺮﺍﺀ‪] .[٣٧:‬ﻟﻘﻤﺎﻥ‪ .[١٨:‬ﻣﺮ‪‬ﺡ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺩﺭ ﻣﻮﺿﻊ ﺣﺎﻝ ﺗﻘﺪﻳﺮﺵ »ﺫﺍ ‪‬ﻣ ‪‬ﺮ ٍ‬
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‫ﻣﺮﺩ = ﺁﻧﭽﻪ ﺍﺯ ﺍﻗﻮﺍﻝ ﺍﻫﻞ ﻟﻐﺖ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩ ﺑﻪ ﻣﻌﲎ ﻋﺎﺭﻯ ﺑﻮﺩﻥ ﻭ ﺑﻪ ﻣﻌﲎ ﻣﺴﺘﻤﺮ ﺑﻮﺩﻥ ﺍﺳﺖ‪.‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣﺎﺭِﺩ ﻭ ﻣ‪‬ﺮﻳﺪ ﺍﺯ ﺷﻴﺎﻃﲔ ﺟﻦ ﻭ ﺍﻧﺲ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﲑﺍﺕ ﻋﺎﺭﻯ ﺑﺎﺷﺪ‪ .‬ﺷﺠﺮ ﺍﹶ ‪‬ﻣﺮ‪‬ﺩ ﺩﺭﺧﱴ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﺎﱃ ﺍﺯ ﺑﺮﮒ ﺑﺎﺷﺪ‪ .‬ﺭ ‪‬ﻣ ﹶﻠﺔﹲ ‪‬ﻣﺮ‪‬ﺩﺍﺀ ﺧﺎﻛﻰ ﺍﺳﺖ ﻛﻪ ﻛﻪ ﭼﻴﺰﻯ ﻧﺮﻭﻳﺎﻧﺪ‪ .‬ﺟﻮﺍﻥ ﰉ ﺭﻳﺶ ﺍﹶ ‪‬ﻣﺮ‪‬ﺩ ﮔﻮﻳﻨـﺪ ﻛـﻪ‬
‫ﺻﻮﺭﺗﺶ ﻋﺎﺭﻯ ﺍﺯ ﻣﻮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ » :‬ﻣ ‪‬ﺮ ‪‬ﺩ ﻋ‪‬ﻠﹶﻰ ﺍﻟﺸ‪ ‬ﻰ ِﺀ‪ :‬ﻣ ‪‬ﺮ ﹶﻥ ‪‬ﻭ ﺍ ‪‬ﺳ ‪‬ﺘ ‪‬ﻤﺮ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ« ﻳﻌﲎ ﺩﺭ ﺁﻥ ﻣﺴﺘﻤﺮ ﻭ ﭘﻴﻮﺳﺘﻪ ﺷﺪ ﻭ ﺑﺮ ﺁﻥ ﻋﺎﺩﺕ ﻛﺮﺩ‪.‬‬
‫]ﺻﺎﻓﺎﺕ‪] .[٧:‬ﺣﺞ‪ .[٣:‬ﻣﺮﻳﺪ ﻭ ﻣﺎﺭﺩ ﺑﻪ ﻣﻌﲎ ﻋﺎﺭﻯ ﺍﺯ ﺧﲑ ﻭ ﰉ ﻓﺎﻳﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺁﻥ ﺭﺍ ﻃﺎﻏﻰ ﻭ ﻋﺎﺻﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻇﺎﻫﺮﹰﺍ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺎﻋﺖ ﺣﻖ ﻋﺎﺭﻯ ﻭ‬
‫ﺧﺎﱃ ﺍﺳﺖ‪.‬‬
‫* ]ﺗﻮﺑﻪ‪ .[١٠١:‬ﻣ ‪‬ﺮﺩ‪‬ﻭﺍ ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪ ﻳﻌﲎ ﺍﺯ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻛﺴﺎﱏ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮ ﻧﻔﺎﻕ ﻋﺎﺩﺕ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫* ]ﳕﻞ‪ .[٤٤:‬ﻣ‪ ‬ﻤﺮ‪‬ﺩ ﺑﻪ ﻣﻌﲎ ﺻﺎﻑ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻛﻪ ﺻﺎﻑ ﺷﺪﻩ ﻋﺎﺭﻯ ﺍﺯ ﺧﻠﻞ ﻭ ﻓﺮﺝ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻗﺼﺮ ﺁﺋﻴﻨﻪ‬
‫ﻛﺎﺭﻯ ﺷﺪﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺐ« ]ﻫﻮﺩ‪ .[٣٨:‬ﻛﺸﱴ ﺭﺍ ﻣﻰﺳﺎﺧﺖ ﻭ ﻫﺮ ﻭﻗﺖ ﲨﻌﻰ ﺍﺯ ﻗﻮﻣﺶ ﺑﺮ ﺍﻭ ﻣﻰﮔﺬﺷﺘﻨﺪ ﺍﻭ‬
‫ﻣﺮﺭ = ‪‬ﻣﺮ‪ ‬ﻭ ‪‬ﻣﺮ‪‬ﻭﺭ ﺑﻪ ﻣﻌﲎ ﺭﻓﱳ ﻭ ﮔﺬﺷﱳ ﺍﺳﺖ‪ » .‬ﻣﺮ‪ ‬ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ‪‬ﻣﺮ‪‬ﹰﺍ ‪‬ﻭ ‪‬ﻣﺮ‪‬ﻭﺭﹰﺍ‪ :‬ﺟﺎ ‪‬ﺯ ‪‬ﻭ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺭﺍ ﻣﺴﺨﺮﻩ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫* ]ﻳﻮﻧﺲ‪ .[١٢:‬ﻇﺎﻫﺮﹰﺍ » ‪‬ﻣﺮ‪ «‬ﺩﺭ ﺗﻘﺪﻳﺮ » ‪‬ﻣﺮ‪ ‬ﻋ‪‬ﻠﻰ ﹶﻏﻴ‪ِ ‬ﻪ« ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﮔﺮﻓﺘﺎﺭﻳﺶ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩﱘ ﺑﻪ ﮔﻤﺮﺍﻫﻲﺍﺵ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﺪ ﮔﻮﻳﺎ ﻣﺎ ﺭﺍ ﺑﺮﺍﻯ ﮔﺮﻓﺘﺎﺭﻯ ﺧﻮﻳﺶ ﳔﻮﺍﻧﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٨٩:‬ﻳﻌﲎ ﭼﻮﻥ ﺑﺎ ﺍﻭ ﻣﻘﺎﺭﺑﺖ ﻛﺮﺩ ﺑﺎﺭ ﺧﻔﻴﻔﻰ ﺑﺮﺩﺍﺷﺖ ﻭ ﲪﻞ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪.‬‬
‫* ]ﻓﺮﻗﺎﻥ‪ .[٧٢:‬ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺑﺎﻃﻞ ﺣﺎﺿﺮ ﻧﺸﻮﻧﺪ ﻭ ﭼﻮﻥ ﺑﻠﻐﻮﻯ ﮔﺬﺷﺘﻨﺪ ﳏﺘﺮﻣﺎﻧﻪ ﻭ ﰊﺁﻧﻜﻪ ﺁﻟﻮﺩﻩ ﺑﺸﻮﻧﺪ ﻣﻰﮔﺬﺭﻧﺪ‪.‬‬
‫ﺖ«‪] .‬ﻗﻤﺮ‪ .[٢:‬ﻭ ﺍﮔﺮ ﻣﻌﺠﺰﻩﺍﻯ ﺩﻳﺪﻧﺪ ﮔﻮﻳﻨﺪ ﺳﺤﺮ ﺩﺍﺋﻤﻰ )ﻭ ﺳﺤﺮ ﺑﻌﺪ ﺍﺯ ﺳﺤﺮ( ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ‬
‫ﺴ‪‬ﺘ ِﻤﺮ‪) :‬ﺑﻪ ﺻﻴﻐﻪ ﻓﺎﻋﻞ( ﺛﺎﺑﺖ ﻭ ﺩﺍﺋﻤﻰ‪ِ» .‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤﺮ‪ ‬ﺍﻟﺸ‪ ‬ﻰ ُﺀ‪ :‬ﺩﺍ ‪‬ﻡ ﻭ ﹶﺛ‪‬ﺒ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﳏﻜﻢ ﻭ ﻗﻮﻯ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
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‫ﻣ‪‬ﺮﺍﺭ‪‬ﺓ ﺑﻪ ﻣﻌﲎ ﺗﻠﺨﻰ ﺍﺳﺖ ]ﻗﻤﺮ‪ .[٤٦:‬ﺑﻠﻜﻪ ﻗﻴﺎﻣﺖ ﻭﻋﺪﻩ ﺁ‪‬ﺎﺳﺖ ﻭ ﻗﻴﺎﻣﺖ ﺑﻼﻯ ﺑﺰﺭﮔﺘﺮ ﻭ ﺗﻠﺨﺘﺮ ﺍﺳﺖ‪.‬‬
‫‪‬ﻣﺮ‪‬ﺓ‪) :‬ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ( ﺩﻓﻌﻪ‪ .‬ﮔﻮﺋﻰ ﺁﻥ ﻳﻚ ﻣﺮﻭﺭ ﺍﺯ ﺯﻣﺎﻥ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪] .[٩٤:‬ﺑﻘﺮﻩ‪] .[٢٢٩:‬ﻧﻮﺭ‪ِ .[٥٨:‬ﻣﺮ‪‬ﺓ )ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ( ﻗﻮ‪‬ﻩ ﻭ ﻧﲑﻭ ﻭ ﻋﻘﻞ ﻭ ﺣﺎﻟﺖ ﻭ ﻣﺴﺘﻤﺮ ﺍﺳـﺖ‬
‫]ﳒﻢ‪ .[٥-٦:‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ِﻣﺮ‪‬ﺓ ﻧﲑﻭ ﻳﺎ ﺑﺼﲑﺕ ﻭ ﻋﻘﻞ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺍﻭ ﺭﺍ ﻓﺮﺷﺘﻪ ﭘﺮ ﻗﻮﺕ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩ ﻛﻪ ﺻﺎﺣﺐ ﺑﺼﲑﺕ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﭘﺎ ﺧﻮﺍﺳﺖ ﻭ ﳕﺎﻳﺎﻥ ﺷﺪ‪.‬‬
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‫ﻣﺮﺽ = ﺑﻴﻤﺎﺭﻯ‪ .‬ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﺑﺪﱏ ﺑﺎﺷﺪ ﻳﺎ ﻣﻌﻨﻮﻯ‪] .‬ﺷﻌﺮﺍﺀ‪] .[٨٠:‬ﺑﻘﺮﻩ‪.[١٠:‬‬
‫ﻣﺮﻳﺾ‪ :‬ﺑﻴﻤﺎﺭ‪ .‬ﻣﺮﺿﻰ‪ :‬ﺑﻴﻤﺎﺭﺍﻥ‪] .‬ﻧﻮﺭ‪] .[٦١:‬ﻣﺰ‪‬ﻣﻞ‪.[٢٠:‬‬
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‫ﻣﺮﻭﻩ = ]ﺑﻘﺮﻩ‪ .[١٥٨:‬ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺍﺯ ﻋﺒﺎﺩﺗﮕﺎﻫﻬﺎﻯ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﻣﺮﻭﻩ ﻛﻮﻫﻰ ﺍﺳﺖ ﺩﺭﻛﻨﺎﺭ ﻣﺴﺠﺪﺍﳊﺮﺍﻡ ﺩﺭ ﻣﻜﹼﻪ ﻣﻴﺎﻥ ﺁﻥ ﻭ ﻛﻮﻩ ﺻﻔﺎ ﳏﻞ ﺳﻌﻰ ﻋﻤﻞ ﺣﺞ‪ ‬ﻋﻤﺮﻩ ﺍﺳـﺖ‬
‫ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺻﻔﺎ«‪ .‬ﻭ ﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﺮﱘ = ﺩﺧﺘﺮ ﻋﻤﺮﺍﻥ‪ ،‬ﻣﺎﺩﺭ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ ،‬ﺯﱐ ﻛﻪ ﻗﺮﺍﻥ ﺑﻪ ﭘﺎﻛﻰ ﺍﻭ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﻧﺎﻣﺶ ﺳﻰ ﻭﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﳎﻴﺪ ﻣﺬﻛﻮﺭﻣﻰﺑﺎﺷﺪ‪ .‬ﻗﻤﺴﱴ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭﺑﺎﺭﻩ ﻣﺮﱘ ﺁﻭﺭﺩﻩ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫ﻭﻻﺩﺕ‬
‫ﺯﻥ ﻋﻤﺮﺍﻥ ﻧﺬﺭ ﻛﺮﺩ ‪:‬ﺧﺪﺍﻳﺎ ﺑﭽ‪‬ﻪﺍﻳﻜﻪ ﺩﺭ ﺷﻜﻢ ﺩﺍﺭﻡ ﺩﺭ ﺭﺍﻩ ﺗﻮ ﻭﺩﺭ ﺧﺪﻣﺖ ﺩﻳﻦ ﺗﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺯﻥ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﺑﭽ‪‬ﻪ ﭘﺴﺮ ﺑﺎﺷﺪ‪ ،‬ﻭﱃ ﺩﺧﺘﺮ ﺑﺪﻧﻴﺎ ﺁﻣﺪ‪ ،‬ﻣﺎﺩﺭﺵ ﻧﺎﻡ ﺍﻭ‬
‫ﺭﺍ ﻣﺮﱘ ﮔﺬﺍﺷﺖ ﻭ ﺍﻭ ﻭ ﻓﺮﺯﻧﺪﺵ ﺭﺍ ﻛﻪ ﻣﻴﺪﺍﻧﺴﺖ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻮﺟﻮﺩ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﺯ ﺷﺮ‪ ‬ﺷﻴﻄﺎﻥ ﺩﺭ ﭘﻨﺎﻩ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﻧﺬﺭ ﺭﺍ ﻗﺒﻮﻝ ﻓﺮﻣﻮﺩ ﻭ ﺯﻳﺮ ﻟﻄﻒ ﺧﺪﺍﺋﻰ ﻣﺮﱘ‬
‫ﺑﻪ ‪‬ﺘﺮﻳﻦ ﻭﺟﻬﻰ ﺗﺮﺑﻴﺖ ﺷﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺯﻛﺮﻳ‪‬ﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺑﺮ ﺍﻭ ﻛﻔﻴﻞ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.٣٥-٣٧:‬‬
‫ﻛﺮﺍﻣﺎﺕ‬
‫‪] -١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٧-٣٨:‬‬
‫ﻣﻰﺗﻮﺍﻥ ﺍﺯ ﻇﻬﻮﺭ ﺍﻳﻪ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﻃﻌﺎﻡ ﺣﺎﺿﺮ ﺩﺭ ﻧﺰﺩ ﻣﺮﱘ ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺯﻛﺮﻳ‪‬ﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎ ﺗﻌﺠ‪‬ﺐ ﻣﻰﭘﺮﺳﺪ‪ :‬ﺍﻳﻦ ﺍﺯ ﻛﺠﺎﺳﺖ؟ ﻣﺮﱘ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ‪:‬‬
‫ﺍﺯ ﻧﺰﺩ ﺧﺪﺍ‪ .‬ﻭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﺪﻥ ﺍﻳﻦ ﻭﺿﻊ ﺯﻛﺮﻳ‪‬ﺎ ﺭﺍ ﺩﻟﮕﺮﻡ ﻛﺮﺩﻩ ﺗﺎ ﺍﺯﺧﺪﺍ ﻓﺮﺯﻧﺪﻯ ﲞﻮﺍﻫﺪ ﺑﺎ ﺁﻧﻜﻪ ﺑﻪ ﺷﻬﺎﺩﺕ ﺁﻳﻪ‪ .٤٠‬ﳘﲔ ﺳﻮﺭﻩ ﻭ ﺁﻳﺎﺕ ﺍﻭﺍﺋﻞ ﺳﻮﺭﻩ ﻣﺮﱘ‪ ،‬ﺯﻛﺮﻳ‪‬ﺎ‬
‫ﺁﻧﺮﻭﺯ ﭘﲑ ﻓﺮﺗﻮﺕ ﻭ ﺯﻧﺶ ﺍﺯ ﺍﻭ‪‬ﻝ ﻋﻘﻴﻢ ﺑﻮﺩ‪ .‬ﻳﻌﲎ‪ :‬ﺍﻯ ﺧﺪﺍ ﺣﺎﻻ ﻛﻪ ﺗﻮ ﺑﻪ ﻣﺮﱘ ﻟﻄﻒ ﻓﺮﻣﻮﺩﻩ ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ ﻧﺎﺯﻝ ﻣﻰﻓﺮﻣﺎﱙ ﻣﺮﺍ ﻧﻴﺰ ﺑﺎ ﺁﻧﻜﻪ ﭘﲑ ﻓﺮﺗﻮﰎ ﻓﺮﺯﻧﺪﻯ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻫﺴﺖ ﻛﻪ‪ :‬ﺯﻛﺮﻳ‪‬ﺎ ﻣﻰﺩﻳﺪ ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﻣﻴﻮﻩ ﺗﺎﺑﺴﺘﺎﻥ ﻭ ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ ﻣﻴﻮﻩ ﺯﻣﺴﺘﺎﻥ ﺩﺭ ﻧﺰﺩ ﻣﺮﱘ ﻫﺴﺖ‪ .‬ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻟﻔﻆ ﺻﺮﳛﻰ ﻧﻴﺎﻓﺘﻢ ﻛﻪ ﺗﺼﺮﻳﺢ ﲟﺎﺋﺪﻩ ﺁﲰﺎﱏ ﺑﻮﺩﻥ‬
‫ﺁﻥ ﻃﻌﺎﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭﱃ ﺭﻭﻳﻬﻢ ﺍﺯ ﺁ‪‬ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﳊﻦ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﷲ« ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ :‬ﺭﻭﺯﻯ ﻓﺎﻃﻤﻪ »ﻋﻠﻴﻬﺎﺳﻼﻡ« ﺩﻭ ﻗﺮﺹ ﻧﺎﻥ ﻭ ﻣﻘﺪﺍﺭﻯ ﮔﻮﺷﺖ ﺑﻪ ﳏﻀﺮ ﺭﺳﻮﻝ‬
‫ﺖ ‪‬ﻫ ‪‬ﻮ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨﺪِﺍ ِ‬
‫ﺯﳐﺸﺮﻯ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﻭ ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺫﻳﻞ ﺁﻳﻪ »ﻗﺎﹶﻟ ‪‬‬
‫ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺑﻪ ﻫﺪﻳﻪ ﺁﻭﺭﺩ‪ ،‬ﺣﻀﺮﺕ ﺁﻧﺮﺍ ﭘﺲ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺧﺘﺮ ﻋﺰﻳﺰﻡ ﺑﮕﲑ‪ .‬ﻓﺎﻃﻤﻪ ﭼﻮﻥ ﭘﺮﺩﻩ ﻃﺒﻖ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﺩﻳﺪ ﭘﺮ ﺍﺳﺖ ﺍﺯ ﻧﺎﻥ ﻭ ﮔﻮﺷﺖ‪ ،‬ﻣﺘﺤﻴ‪‬ﺮ ﺷﺪ‬
‫ﺏ«‬
‫ﻕ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ﺸﺎ ُﺀ ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ﺣِـﺴﺎ ٍ‬
‫ﷲ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫ﷲ ﺍﻥﱠ ﺍ َ‬
‫ﻚ ﻫﺬﺍ«؟ ﺍﻳﻦ ﺍﺯ ﻛﺠﺎﺳﺖ ﻓﺎﻃﻤﻪ ﺩﺭﺟﻮﺍﺏ ﻋﺮﺽ ﻛﺮﺩ‪ِ » :‬ﻣ ‪‬ﻦ ﻋِﻨ‪‬ﺪِﺍ ِ‬
‫ﻭ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﺯﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪»:‬ﺍﹶﻧ‪‬ﻰ ﹶﻟ ِ‬
‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﲪﺪ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﺗﻮ ﺭﺍ ﻣﺎﻧﻨﺪ ﺳﻴ‪‬ﺪﻩ ﺯﻧﺎﻥ ﺑﲎﺍﺳﺮﺍﻳﻴﻞ ﻗﺮﺍﺭﺩﺍﺩ‪ ،‬ﺳﭙﺲ ﺁﳓﻀﺮﺕ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ،‬ﺣﺴﻦ‪ ،‬ﺣﺴﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﳘﻪ ﺍﻫﻞ ﺑﻴﺘﺶ ﺭﺍ ﲨﻊ ﻛﺮﺩ ﺗﺎ ﺍﺯ‬
‫ﺁﻥ ﺧﻮﺭﺩﻧﺪ ﻭ ﺳﲑ ﺷﺪﻧﺪ ﻭ ﻃﻌﺎﻡ ﳘﭽﻨﺎﻥ ﻣﺎﻧﺪ ﻭ ﻓﺎﻃﻤﻪ »ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ« ﺑﻪ ﳘﺴﺎﻳﮕﺎﻥ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﻃﻌﺎﻡ ﻫﺪﻳﻪ ﻛﺮﺩ‪.‬‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺑﺎ ﺍﻧﺪﻛﻰ ﺗﻔﺎﻭﺕ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫***‬
‫‪] -٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٤٢-٤٥:‬ﻣﺮﱘ‪.[٢١-٢٧:‬‬
‫ﺁﻳﺎﺕ ﺻﺮﻳﺢﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ‪ :‬ﻣﻼﺋﻜﻪ ﻣﺮﱘ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺍﻭ ﺻﺪﺍﻯ ﺁ‪‬ﺎ ﺭﺍ ﺷﻨﻴﺪﻩ ﻭ ﺟﻮﺍﺏ ﮔﻔﺘﻪ ﻭ ﺟﻮﺍﺏ ﺷﻨﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻳﻀﹰﺎ ﻓﺮﺷﺘﻪ ﭘﻴﺶ ﺍﻭ ﺁﻣﺪﻩ ﻭ ﺍﻭ ﻓﺮﺷﺘﻪ ﺭﺍ ﺩﻳﺪﻩ ﻭ‬
‫ﺑﺸﺎﺭﺕ ﻋﻴﺴﻰ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﻓﺮﺷﺘﻪ ﺷﻨﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺻﺮﺍﺣﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﻭﻻﺩﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧﺪ ﺑﻄﻮﺭ ﻏﲑﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﻣﺮﱘ ﭘﻴﻐﻤﱪ ﻧﺒﻮﺩ ﭘﺲ ﺩﻳﺪﻥ ﻣﻠﻚ ﻭ ﺷﻨﻴﺪﻥ ﺻﺪﺍﻯ ﻣﻠﻚ ﺑﺮﺍﻯ ﺑﻨﺪﮔﺎﻥ ﭘﺎﻙ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺴ‪‬ﺮ ﺍﺳﺖ ﺩﺭ ﻛﺎﰱ ﺑﺎﰉ ﲢﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻣﺎﻣﺎﻥ ﳏﺪ‪‬ﺙﺍﻧﺪ ﻭ ﻣﻔﻬ‪‬ﻢ‪ .‬ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩ‬
‫ﻭ ﺩﺭ ﺁﻥ ﺭﻭﺍﻳﺎﺗﻰ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﺍﺋﻤ‪‬ﻪ ﻛﻼﻡ ﻣﻼﺋﻜﻪ ﺭﺍ ﻣﻰﺷﻨﻮﻧﺪ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺎﰉ ﲢﺖ ﻋﻨﻮﺍﻥ‪ :‬ﻣﻼﺋﻜﻪ ﺑﻪ ﻣﻨﺎﺯﻝ ﺍﺋﻤﻪ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﺁ‪‬ﺎ ﺍﺧﺒﺎﺭ ﻣﻰﺁﻭﺭﻧﺪ‪ .‬ﺭﻭﺍﻳﺎﺗﻰ‬
‫ﺭﺍﺟﻊ ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻫﻴﭻ ﻳﻚ ﳐﺎﻟﻒ ﺩﻳﻦ ﻧﻴﺴﺘﻨﺪ ﻭ ﺁﻳﺎﺕ ﻗﺼ‪‬ﻪ ﻣﺮﱘ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪ ﺩﻟﻴﻞ ﺑﺎﺭﺯ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﺍﻳﻀﹰﺎ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﻣﻮﻟﺪﺍﻟﺰﻫﺮﺍ ﺑﻪ ﺳﻨﺪ ﺻﺤﻴﺢ ﺍﺯﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﺐ‬
‫ﺴ ‪‬ﻦ ﻋ‪‬ﺰﺍﺋﹶﻬﺎ ﻋ‪‬ﻠﻰ ﺍﹶﺑﻴﻬﺎ ‪‬ﻭ ‪‬ﻳ ﹶﻄِﻴّ ‪‬‬
‫ﺤِ‬‫ﲔ ﻳ‪‬ﻮ‪‬ﻣ ﹰﺎ ﻭ‪‬ﻛﺎ ﹶﻥ ﺩ‪‬ﺧ‪‬ﻠﹶﻬﺎ ‪‬ﺣ ‪‬ﺰﻥﹲ ﺷ‪‬ﺪﻳﺪ‪ ‬ﻋ‪‬ﻠﻰ ﺍﹶﺑﻴﻬﺎ ﻭ‪‬ﻛﺎ ﹶﻥ ‪‬ﻳﺄﹾﺗﻴﻬﺎ ﺟ‪ ‬ﺒﺮِﺋﻴ ﹸﻞ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺴ ﹶﺔ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌ ‪‬‬
‫ﷲ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺖ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺭ‪‬ﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻧﻘﻞ ﺷﺪﻩ »ﻗﺎ ﹶﻝ ِﺍﻥﱠ ﻓﺎ ِﻃ ‪‬ﻤ ﹶﺔ ﻋ‪‬ﻠﹶ ‪‬ﻴﻬِﺎﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ‪‬ﻣ ﹶﻜﹶﺜ ‪‬‬
‫ﻚ«‪.‬‬
‫ﺐ ﺫِﻟ ‪‬‬
‫ﻧ‪ ‬ﹾﻔﺴ‪‬ﻬﺎ ‪‬ﻭ ‪‬ﻳﺨ‪ِ‬ﺒﺮ‪‬ﻫﺎ ‪‬ﻋ ‪‬ﻦ ﺍﹶﺑﻴﻬﺎ ‪‬ﻭ ﻣ‪‬ﻜﺎِﻧ ِﻪ ﻭ‪‬ﻳﺨ‪ِ‬ﺒﺮ‪‬ﻫﺎ ﺑِﻤﺎﻳ‪‬ﻜﹸﻮ ﹸﻥ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﻫﺎ ﰱ ﹸﺫﺭِﻳ‪‬ﺘِﻬﺎ ﻭ‪‬ﻛﺎ ﹶﻥ ‪‬ﻋ ِﻠﻰ‪» ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫ﺭﻭﺍﻳﺖ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺟﱪﺋﻴﻞ ﳏﻀﺮ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﻣﻰﺁﻣﺪﻩ ﻭ ﺑﻪ ﺍﻭ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﺍﺯ ﺣﺎﻻﺕ ﭘﺪﺭﺵ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺧﱪ ﻣـﻰﺩﺍﺩﻩ ﺍﺳـﺖ ﻭ‬
‫ﺍﻣﲑﺍﳌﺆﻣﻨﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁ‪‬ﺎ ﺭﺍ ﻣﻰ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
 ‫‪‬ﺘﺎﻥ ﺑﺮ ﻣﺮﱘ‬
‫]ﻧﺴﺎﺀ‪ .[١٥٦:‬ﻭ ﺩﺭ ﺍﺛﺮ ﻛﻔﺮ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺍﻳﻨﻜﻪ ﺑﻪ ﻣﺮﱘ ‪‬ﺘﺎﻥ ﺑﺰﺭﮔﻰ ﺭﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ‪ ،‬ﻃﻴ‪‬ﺒﺎﺗﻰ ﺭﺍ ﻛﻪ ﺑﺮ ﺁ‪‬ﺎ ﺣﻼﻝ ﺷﺪﻩ ﺑﻮﺩ ﺣﺮﺍﻡ ﻛﺮﺩﱘ ﻳﺎ ﺑﻘﻠﻮﺑﺸﺎﻥ ﻣﻬﺮ ﺯﺩﱘ ﻇﺎﻫﺮﹰﺍ ﻣﺘﻌﻠﹼﻖ‬
‫»ﺑِﻜﹸ ﹾﻔﺮِﻫِﻢ« ﺣﺮﻣﺖ ﻃﻴ‪‬ﺒﺎﺕ ﻳﺎ ﻃﺒﻊ ﻗﻠﻮﺏ ﺍﺳﺖ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ‪‬ﺘﺎﻥ ﻭ ﻛﻔﺮ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺮﱘ ﻧﺴﺒﺖ ﺯﻧﺎ ﺩﺍﺩﻩ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻋﻴﺴﻰ ﺭﺍ ﺍﺯ ﺯﻧﺎ ﺯﺍﺩﻩ ﺍﺳﺖ ﺩﺭﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻋﻴﺴﻰ ﺑﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﻳﻬﻮﺩ ﮔﺬﺷﺖ ﺑﻌﻀﻰ ﺑـﻪ‬
‫ﺑﻌﻀﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺳﺎﺣﺮ ﭘﺴﺮ ﺳﺎﺣﺮﻩ ﻭ ﺯﻧﺎﻛﺎﺭ ﭘﺴﺮ ﺯﻥ ﺯﻧﺎﻛﺎﺭ ﺁﻣﺪ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭼﻮﻥ ﺁﻥ ﺳﺨﻦ ﺷﻨﻴﺪ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﺗﻮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﲎ ﻭ ﻣﺮﺍ ﺁﻓﺮﻳﺪﻩﺍﻯ ﻭ ﺍﺯ ﺟﺎﻧـﺐ‬
‫ﺧﻮﺩﻡ ﺑﻪ ﺁ‪‬ﺎ ﻣﺒﻌﻮﺙ ﻧﺸﺪﻩﺍﻡ ﺍﹶﻟﻠﱠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﺳ‪‬ﺒ‪‬ﲎ ‪‬ﻭ ‪‬ﺳﺐ‪ ‬ﻭﺍﻟِﺪ‪‬ﺗﻰ ﺧﺪﺍ ﺩﻋﺎﻯ ﻋﻴﺴﻰ ﺭﺍ ﻣﺴﺘﺠﺎﺏ ﻛﺮﺩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﻣﺴﺦ ﳕﻮﺩ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺧﻮﻛﻬﺎ ﺩﺭ ﺁﻭﺭﺩ‪.‬‬
‫ﻋﺒﺎﺩﺕ ﻣﺮﱘ‬
‫]ﻣﺎﺋﺪﻩ‪.[١١٦:‬‬
‫ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﺎﺕ ﻣﺎﺑﻌﺪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﺭﺍﺟﻊ ﺑﻪ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭﺧﺪﺍ ﺩﺭ ﻗﻴﺎﻣﺖ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺑﻪ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ‪ .‬ﻭ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﻌـﺪ ﺍﺯ ﺍﻥ‬
‫ﺣﻀﺮﺕ ﻋﺪﻩﺍﻯ ﺍﺯ ﻧﺼﺎﺭﻯ ﺣﱴ ﻣﺎﺩﺭﺵ ﻣﺮﱘ ﺭﺍ ﻧﻴﺰ ﻣﻌﺒﻮﺩ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﺁﻟﻮﺳﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻪ‪ :‬ﺍﺑﻮﺟﻌﻔﺮﺍﻣﺎﻣﻰ ﺍﺯ ﺑﻌﺾ ﻧﺼﺎﺭﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﻗﻮﻣﻰ ﺑﻮﺩﻧﺪ ﺑﻨﺎﻡ ﻣﺮﳝﻴ‪‬ﻪ‪ ،‬ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﻣﺮﱘ ﺧﺪﺍ ﻭ ﻣﻌﺒﻮﺩ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﺯ ﺍﳌﻨﺎﺭ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﻣ‪‬ﺎ ﻋﺒﺎﺩﺕ ﻣﺮﱘ ﻣﺎﺩﺭ ﻋﻴﺴﻰ ﺩﺭ ﻛﻠﻴﺴﺎﻫﺎﻯ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﻌﺪ ﺍﺯ ﻗﺴﻄﻨﻄ ﲔ )ﻛﻨﺴﺘﺎﻧﺘﲔ( ﻣﻮﺭﺩ ﺍﺗﻔﺎﻕ ﳘﻪ ﺑﻮﺩ ﺳﭙﺲ ﻓﺮﻗﻪ ﭘﺮﻭﺗﺴﺘﺎﻥ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﺳﻼﻡ‬
‫ﺑﻮﺟﻮﺩ ﺁﻣﺪ ﻋﺒﺎﺩﺕ ﻣﺮﱘ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻧﺪ ﻭ ﻟﻐﻮ ﳕﻮﺩﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺷﻮﺍﻫﺪ ﻭ ﳕﻮﻧﻪﻫﺎﱙ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺯ ﺍﳌﻨﺎﺭ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﺝ ِﺑ ِﻪ« ﻧﻴﺰ ﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻣﻌﻨﺎﻯ ﺩﻭﻡ‬
‫ﺏ ﺑِﺎﻟﹾﻤﺎ ِﺀ ‪‬ﻣﺰ‪‬ﺟﹰﺎ‪ :‬ﺧ ﹶﻠ ﹶﻄ ‪‬ﻪ ِﺑ ِﻪ«‪] .‬ﻣﻄﻔﹼﻔﲔ‪ .[٢٧-٢٨:‬ﻣﺰﺍﺝ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﳑﺰﻭﺝ »ﻣﺎ‪‬ﻳ ‪‬ﻤ ‪‬ﺰ ‪‬‬
‫ﺝ ﺍﻟﺸ‪‬ﺮﺍ ‪‬‬
‫ﻣﺰﺝ = ﺁﻣﻴﺨﱳ‪ » .‬ﻣ ‪‬ﺰ ‪‬‬
‫ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﭽﻪ ﺑﻪ ﺷﺮﺍﺏ ﺍﻫﻞ ‪‬ﺸﺖ ﺁﻣﻴﺨﺘﻪ ﺷﺪﻩ ﺍﺯ ﺗﺴﻨﻴﻢ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﺸﻤﻪ ﺍﻳﺴﺖ ﻛﻪ ﻣﻘﺮﺑﻮﻥ ﺍﺯ ﺁﻥ ﻣﻰﻧﻮﺷﻨﺪ‪] .‬ﺍﻧﺴﺎﻥ‪] .[٥:‬ﺍﻧﺴﺎﻥ‪.[١٧:‬‬
‫ﻣِﺰﺍﺝ ﺩﺭ ﻫﺮﺩﻭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻟﻔﻆ ﺑﻴﺸﺘﺮ ﺍﺯ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﺰﻕ = ‪‬ﻣﺰ‪‬ﻕ ﻭ ﺗ‪‬ﻤ‪‬ﺰﻳﻖ ﺑﻪ ﻣﻌﲎ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﻭ ﻣﺘﻼﺷﻰ ﻛﺮﺩﻥ ﺍﺳﺖ ]ﺳﺒﺎﺀ‪ .[١٩:‬ﻳﻌﲎ ﺟﺮﻳﺎﻥ ﻗﻮﻡ ﺳﺒﺎﺀ ﺭﺍ ﺧﱪﻫﺎﻯ ﺗﺎﺯﻩ ﮔﺮﺩﺍﻧﺪﱘ ﻛﻪ ﺯﺑﺎﻧﺰﺩ ﻣﺮﺩﻡ ﺷﺪﻧﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻄﻮﺭ ﻛﺎﻣﻞ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﻭ ﺩﻳﺎﺭ ﺑﺪﻳﺎﺭ ﻛﺮﺩﱘ‪ .‬ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ »ﳑﺰﻕ« ﻣﺼﺪﺭ ﺑﺎﺷﺪ ﻧﻪ ﺍﺳﻢ ﻣﻜﺎﻥ‪.‬‬
‫]ﺳﺒﺎﺀ‪ .[٧:‬ﺁﻳﻪ ﻗﻮﻝ ﻣﻨﻜﺮﻳﻦ ﻣﻌﺎﺩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺩﻻﻟﺖ ﻧﻜﻨﻴﻢ ﴰﺎ ﺭﺍ ﺑﻪ ﻣﺮﺩﻳﻜﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻄﻮﺭ ﻛﺎﻣﻞ ﻣﺘﻼﺷﻰ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻳﺪ ﺣﺘﻤﺎ ﴰﺎ ﺩﺭ‬
‫ﺧﻠﻘﺖ ﺗﺎﺯﻩﺍﻯ ﺑﻮﺟﻮﺩ ﺧﻮﺍﻫﻴﺪ ﺁﻣﺪ؟‬
‫ﳑﻜﻦ ﺍﺳﺖ »ﳑﺰﻕ« ﺭﺍ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺍﺳﻢ ﻣﻜﺎﻥ ﮔﺮﻓﺖ ﻳﻌﲎ ﺩﺭﻫﺮ ﳏﻞ ﻣﺘﻼﺷﻰ ﺷﺪﻥ‪.‬‬
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‫‪‬ﻣﺰ‪‬ﻥ = )ﺑﺮﻭﺯﻥ ﻗﻔﻞ( ﺍﺑﺮ‪ .‬ﺭﺍﻏﺐ ﺍﺑﺮ ﺭﻭﺷﻦ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﺍﺑﺮ ﻭ ﻳﺎ ﺍﺑﺮ ﺳﻔﻴﺪ ﻳﺎ ﺍﺑﺮ ﺁﺑﺪﺍﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﻳﻚ ﻗﻄﻌﻪ ﺍﺯ ﺁﻥ ‪‬ﻣﺰ‪‬ﻧ‪‬ﺔ ﮔﻮﻳﻨﺪ ]ﻭﺍﻗﻌﺔ‪ .[٦٩:‬ﺁﻳﺎ ﴰﺎ ﺁﺑﺮﺍ ﺍﺯ ﺍﺑﺮ‬
‫ﺖ ﻋ‪‬ﻠﹾﻴ ِﻪ ‪‬ﻣ ‪‬ﺰﺗ‪‬ﺔﹸﺑ‪‬ﻼ ِﺀ« ﻣﮕﺮ ﺭﳜﺖ ﺑﺮ ﺍﻭ ﺍﺑﺮ ﺑﻼ ﺭﺍ‪.‬‬
‫ﻧﺎﺯﻝ ﻛﺮﺩﻩﺍﻳﺪ ﻳﺎﻣﺎ؟ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٩‬ﻫﺴﺖ »ﺍِﻻ ‪‬ﻫ‪‬ﺘ ‪‬ﻨ ‪‬‬
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‫ﻣﺲ = ﺩﺳﺖ ﺯﺩﻥ‪ .‬ﺭﺳﻴﺪﻥ ﻭ ﻳﺎﻓﱳ ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ ﻣﺲ ﻧﻈﲑ ﳌﺲ ﺍﺳﺖ ﻭ ﻓﺮﻗﺸﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﳌﺲ ﺍﺣﺴﺎﺱ ﻫﺴﺖ‪ .‬ﻭ ﺍﺻﻞ ﻣﺲ ﭼﺴﺒﻴﺪﻥ ﻭ ﺷﺪﺕ ﲨﻊ ﺍﺳﺖ‪.‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٠:‬ﺍﮔﺮ ﺑﻪ ﴰﺎ ﺷﻜﺴﱴ ﺭﺳﻴﺪ ﺑﻪ ﻗﻮﻡ ﻛﻔﹼﺎﺭ ﻫﻢ ﺷﻜﺴﱴ ﻣﺜﻞ ﺁﻥ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٢٣٧:‬ﻣﺮﺍﺩ ﺍﺯ »‪‬ﺗ ‪‬ﻤﺴ‪ ‬ﻮ ‪‬ﻫﻦ‪ «‬ﻣﻘﺎﺭﺑﺖ ﺍﺳﺖ ﻛﻪ ﻧﻮﻋﻰ ﺩﺳﺖ ﺯﺩﻥ ﻭﻟﺼﻮﻕ ﺍﺳﺖ‪ .‬ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٧:‬ﻧﻜﺎﺡ ﺍﺳﺖ ﻳﻌﲎ ﻛﺴﻰ ﺑﻮﺳﻴﻠﻪ ﻧﻜﺎﺡ ﺑﺎ ﻣﻦ‬
‫ﻧﺰﺩﻳﻜﻰ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﲤﺎﺱ‪ :‬ﻣﺲ ﻛﺮﺩﻥ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ]ﳎﺎﺩﻟﻪ‪ .[٣:‬ﻳﻌﲎ ﺑﺎﻳﺪ ﻋﺒﺪﻯ ﺁﺯﺍﺩ ﻛﻨﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺑﺎ ﻫﻢ ﻧﺰﺩﻳﻜﻰ ﻛﻨﻨﺪ‪.‬‬
‫* ]ﻗﻤﺮ‪ .[٤٨:‬ﻣﺲ ﺳﻘﺮ ﻋﺬﺍﺏ ﺟﻬﻨ‪‬ﻢ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻧﺴﺎﻥ ﻣﻰﺭﺳﺪ ﻭﻻﺻﻖ ﻣﻰﺷﻮﺩ ﻳﻌﲎ ﺑﺮﻭ ﺩﺭ ﺁﺗﺶ ﻛﺸﻴﺪﻩ ﻣﻰﺷﻮﻧﺪ ﺑﭽﺸﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﺯ ﺳﻘﺮ ﺑﻪ ﴰﺎ ﻣﻰﺭﺳﺪ‪.‬‬
‫* ]ﻃﻪ‪ .[٩٧:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻣ‪‬ﺴﺎﺱ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ ﺍﺳﻢ ﻓﻌﻞ ﺍﺳﺖ ﻳﻌﲎ ﻣﺮﺍ ﻣﺲ ﻛﻦ »ﻻﻣ‪‬ﺴﺎﺱ« ﻳﻌﲎ ﻣﺮﺍ ﻣﺲ ﻧﻜﻦ ﺑﻪ ﻣﻦ ﺩﺳﺖ ﻧﺰﻥ‪ .‬ﻭﱃ ﻗﺮﺍﺋﺖ ﻣﺸﻬﻮﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ‬
‫ﻛﺴﺮ ﻣﻴﻢ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﻣﻌﲎ ﻻﻣِﺴﺎﺱ ﺩﺭ ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺭﺍ ﻣﺲ ﳕﻰﻛﻨﻢ ﻭ ﻛﺴﻰ ﻣﺮﺍ ﻣﺲ ﳕﻴﻜﻨﺪ‪.‬‬
‫ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺳﺎﻣﺮﻯ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﻯ ﮔﻔﺖ‪ :‬ﻭﻇﻴﻔﻪ ﺗﻮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻛﺴﻰ ﺧﻠﻄﻪ ﻧﺪﺍﺷﺘﻪ ﻭ ﻛﺴﻰ ﺑﺎ ﺗﻮ ﺧﻠﻄﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﺬﺍﺏ ﺍﺳﺖ‬
‫ﻛﻪ ﻛﺴﻰ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺯﻧﺪﮔﻰ ﻛﻨﺪ ﻭﱃ ﺑﺎ ﻛﺴﻰ ﺍﻓﺖ ﻭ ﺧﻴﺰ ﻭ ﮔﻔﺖ ﻭ ﺷﻨﻮﺩ ﻭ ﻣﺮﺍﻭﺩﻩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺑﺎﻳﺪ ﻣﺎﺩﺍﻡ ﺍﻟﻌﻤﺮ ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﻛﲎ‪.‬‬
‫ﺑﻘﻮﱃ‪ :‬ﺍﻳﻦ ﻧﻔﺮﻳﲎ ﺍﺳﺖ ﺍﺯ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻪ ﺳﺎﻣﺮﻯ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺁﻥ ﺑﻪ ﺩﺭﺩ ﻋﻘﺎﻡ ﻣﺒﺘﻠﻰ ﺷﺪ ﻭﻫﺮ ﻛﻪ ﺑﻪ ﺍﻭ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪ ﺗﺐ ﻣﻰﮔﺮﻓﺖ ﻭ ﻫﺮ ﻛﻪ ﭘﻴﺶ ﺍﻭ ﻣﻰﺁﻣﺪ ﻣﻰﮔﻔﺖ‪:‬‬
‫ﻻﻣِﺴﺎﺱ ﻻﻣِﺴﺎﺱ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﲰﺮ«‪.‬‬
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‫ﻣﺴﺎﺀ = ]ﺭﻭﻡ‪ .[١٧:‬ﻣﺴﺎﺀ ﺍﻭﻝ ﺷﺐ ﻭ ﺁﻣﺪﻥ ﺗﺎﺭﻳﻜﻰ ﻭ ﺻﺒﺎﺡ ﺍﻭﻝ ﺭﻭﺯ ﻭ ﺁﻣﺪﻥ ﺭﻭﺷﲎ ﺍﺳﺖ )ﳎﻤﻊ( ﺍﻣﺴﺎﺀ ﺩﺍﺧﻞ ﺷﺪﻥ ﺑﻪ ﺷﺐ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻛﻨﻴﺪ ﺁﻧﮕﺎﻩ ﻛﻪ‬
‫ﺑﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻳﺪ )ﻭﺭﻭﺯ ﻭﺷﺐ ﺭﺍ ﺷﺮﻭﻉ ﻣﻰﻛﻨﻴﺪ( ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﺴﺢ = ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ‪ .‬ﺍﺯﺍﻟﻪ ﺍﺛﺮ ﺷﻰ ﺀ‪] .‬ﻣﺎﺋﺪﻩ‪ .[٦:‬ﺑﺴﺮﻫﺎﻳﺘﺎﻥ ﻭ ﭘﺎﻫﺎﻳﺘﺎﻥ ﺗﺎ ﻣﻔﺼﻞ ﻣﺴﺢ ﻛﻨﻴﺪ ﺩﺳﺖ ﲟﺎﻟﻴﺪ ﺭﺟﻮﻉ ﺷﻮﺩﺑﻪ »ﺭ‪‬ﻓﻖ‪ِ -‬ﻣﺮ‪‬ﻓﹶﻖ«‪] .‬ﻣﺎﺋﺪﻩ‪] .[٦:‬ﺹ‪ .[٣٣:‬ﺷﺮﻭﻉ‬
‫ﻛﺮﺩ ﻭ ﺑﺴﺎﻗﻬﺎ ﻭ ﮔﺮﺩ‪‬ﺎﻯ ﺍﺳﺒﺎﻥ ﺩﺳﺖ ﻣﻰﻛﺸﻴﺪ‪.‬‬
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‫ﻣﺴﺦ = ]ﻳﺲ‪ .[٦٧:‬ﻣﺴﺦ ﺑﻨﺎﺑﺮﺁﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺫﻛﺮ ﺷﺪﻩ ﻋﻮﺽ ﺷﺪﻥ ﺷﻜﻞ ﻭ ﺻﻮﺭﺕ ﺍﺳﺖ ﺑﻪ ﺷﻜﻞ ﻗﺒﻴﺢ‪ .‬ﺭﺍﻏﺐ ﺁﻧﺮﺍ ﻋﻮﺽ ﺷﺪﻥ ﺷﻜﻞ ﻭ ﺍﺧﻼﻕ ﮔﻔﺘﻪ‬
‫ﺍﺳﺖ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﺣﻜﻤﺎ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺴﺦ ﺩﻭﻗﺴﻢ ﺍﺳﺖ‪ :‬ﻣﺴﺦ ﺟﺴﻤﻰ ﻭ ﻣﺴﺦ ﺍﺧﻼﻗﻰ‪...‬‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻭ ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺘﻴﻢ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩﻣﺴﺦ ﺑﻪ ﺷﻜﻞ ﺩﻳﮕﺮﻯ ﺩﺭ ﻣﻰﺁﻭﺭﺩﱘ ﻛﻪ ﳕﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﺮﻭﻧﺪ ﻭ ﺑﺮﮔﺮﺩﻧﺪ‪ .‬ﻳﻌﲎ ﻗﺪﺭﺕ ﳕﻰﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻋﺬﺍﺏ ﺭﺍﺣﺖ‬
‫ﲟﺎﻧﻨﺪ ﻭ ﻳﺎ ﺑﻪ ﺣﺎﻟﺖ ﺍﻭﻝ ﺑﺮﮔﺮﺩﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺴﺦ ﺩﺭ ﺍﻳﻪ ﺗﻐﻴﲑ ﻭ ﲢﻮﻝ ﺷﻜﻞ ﺍﺳﺖ ﻧﻪ ﺍﺧﻼﻕ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻚ ﻣﻮﺭﺩ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻧﻴﺴﺖ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻗﺮﺩ«‪.‬‬
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‫ﺤ ‪‬ﺒ ﹶﻞ ‪‬ﻣﺴ‪‬ﺪﹰﺍ‪ :‬ﹶﻓ‪‬ﺘ ﹶﻠ ‪‬ﻪ« ﻭ ﻣﺴﺪ ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ ﺭﻳﺴﻤﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺯ ﺷﺎﺧﻪ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﺗﺎﺑﻴﺪﻩ‬
‫ﺴ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﻣﺴﺪ = ]ﻣﺴﺪ‪ .[٥:‬ﻣﺴﺪ ﺑﺮﻭﺯﻥ ﻓﻠﺲ ﺑﻪ ﻣﻌﲎ ﺗﺎﺑﻴﺪﻥ ﺍﺳﺖ » ‪‬ﻣ ‪‬‬
‫ﺷﺪﻩ ﺑﻪ ﻗﻮﱃ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻛﻪ ﺑﺎﺷﺪ »ِﺍ ‪‬ﻣ ‪‬ﺮﹶﺋﺔﹲ ﻣ‪ ‬ﻤﺴ‪‬ﻮ ‪‬ﺩﺓﹲ« ﺯﱏ ﺭﺍ ﮔﻮﻳﻨﺪ ﻛﻪ ﺁﺷﻔﺘﻪ ﺧﻠﻖ ﺑﺎﺷﺪ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺩﺭ ﮔﺮﺩﻥ ﺍﻭ )ﺯﻥ ﺍﰉ ﳍﺐ( ﺭﻳﺴﻤﺎﱏ ﺍﺳﺖ ﺍﺯ ﻟﻴﻒ ﻳﺎ ﺷﺎﺧﻪ ﺧﺮﻣﺎ‪ .‬ﺭﺟﻮﻉ‬
‫ﺷﻮﺩ ﺑﻪ »ﺗﺒﺐ« ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻣﺴﻚ = ﻣﺴﻚ ﻭ ﺍﻣﺴﺎﻙ ﺑﻪ ﻣﻌﲎ ﮔﺮﻓﱳ ﻭ ﻧﮕﺎﻩ ﺩﺍﺷﱳ ﺍﺳﺖ ﺍﻳﻀﺎ ﲤﺴﻴﻚ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﮔﺮﻓﱳ ﻭ ﭼﻨﮓ ﺯﺩﻥ ﺍﺳﺖ‪ .‬ﲞﻞ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﻣﺴﺎﻙ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻨﻊ ﻛﺮﺩﻥ ﻭ ﻧﮕﺎﻩ ﺩﺍﺷﱳ‬
‫ﻣﺎﻝ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ‪.‬‬
‫]ﺍﻋﺮﺍﻑ‪ .[١٧٠:‬ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﭼﻨﮓ ﻣﻰﺯﻧﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺣﻔﻆ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻣﻰﻛﻨﻨﺪ ﻭ ﳕﺎﺯ ﺑﭙﺎ ﺩﺍﺭﻧﺪ ﻣﺎ ﺍﺟﺮ ﻣﺼﻠﺤﺎﻥ ﺭﺍ ﺗﺒﺎﻩ ﳕﻰﻛﻨﻴﻢ‪.‬‬
‫]ﻣﻠﻚ‪ .[٢١:‬ﻳﺎ ﻛﻴﺴﺖ ﺁﻥﻛﻪ ﺑﻪ ﴰﺎﺭﻭﺯﻯ ﺩﻫﺪ ﺍﮔﺮ ﺧﺪﺍ ﺭﻭﺯﻯ ﺧﻮﺩ ﺭﺍ ﻣﻨﻊ ﻛﻨﺪ‪.‬‬
‫]ﳑﺘﺤﻨﻪ‪ .[١٠:‬ﻋﻠﻘﻪﻫﺎﻯ ﺯﻧﺎﻥ ﻛﺎﻓﺮ ﺭﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺭﻳﺪ ﺯﻧﺎﻥ ﻛﺎﻓﺮ ﺭﺍ ﺭﻫﺎ ﻛﻨﻴﺪ ﻣﺮﺍﺩ ﺍﺯ »ﻋﺼﻢ« ﺯﻭﺟﻴﺖﻫﺎ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻋﺼﻢ«‪.‬‬
‫ﺍﺳﺘﻤﺴﺎﻙ‪ :‬ﺑﻪ ﻣﻌﲎ ﭼﻨﮓ ﺯﺩﻥ ﻭ ﻗﺼﺪ ﻧﮕﺎﻩ ﺩﺍﺷﱳ ﺍﺳﺖ‪].‬ﺯﺧﺮﻑ‪ .[٤٣:‬ﺑﻪ ﺁﻧﭽﻪ ﺑﺘﻮ ﻭﺣﻰ ﺷﺪ ﭼﻨﮓ ﺑﺰﻥ‪.‬‬
‫* ]ﻣﻄﻔﹼﻔﲔ‪ .[٢٦:‬ﻣﺴﻚ ﺑﻪ ﻣﻌﲎ ﻣﺸﻚ ﺍﺳﺖ ﻛﻪ ﻋﻄﺮ ﳐﺼﻮﺻﻰ ﺍﺳﺖ ﻣﺘﺨﺬ ﺍﺯ ﺁﻫﻮ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻧﻜﺮﻩ ﺍﺳﺖ ﻭ ﳕﻰﺷﻮﺩ ﻣﺜﻞ ﻣﺸﻚ ﺩﺭ ﺩﻧﻴﺎ ﺑﺎﺷﺪ ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺧﺘﻢ« ﺩﻳﺪﻩ‬
‫ﺷﻮﺩ‪.‬‬
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‫ﻣﺴﻨﻮﻥ = ]ﺣﺠﺮ‪ [٢٦:‬ﺍﻳﻦ ﺗﻌﺒﲑ ﺩﺭ ﺁﻳﺎﺕ ‪٢٨‬ﻭ‪ .٣٣‬ﺍﻳﻦ ﺳﻮﺭﻩ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺖ ﺍﻟﹾﻤﺎ َﺀ ﻋ‪‬ﻠﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ« ﺁﺏ ﺭﺍ ﺑﻪ ﺻـﻮﺭﺕ ﺍﻭ‬
‫ﻣﺴﻨﻮﻥ ﺭﺍ ﺭﳜﺘﻪ ﺷﺪﻩ )ﻣﺼﺒﻮﺏ( ﻭ ﻣﺘﻐﻴ‪‬ﺮ ﻭ ﻣﺼﻮ‪‬ﺭ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺴﻨﻮﻥ ﺑﻪ ﻣﻌﲎ ﻣﺼﺒﻮﺏ ﺍﺳﺖ ﺍﺯ » ‪‬ﺳ‪‬ﻨ ‪‬ﻨ ‪‬‬
‫ﭘﺎﺷﻴﺪﻡ ﻭ ﺑﻪ ﻗﻮﱃ ﺑﻪ ﻣﻌﲎ ﻣﺘﻐﻴ‪‬ﺮ ﺍﺳﺖ ﻭ ﺳﻴﺒﻮﻳﻪ ﺁﻥ ﺭﺍ ﻣﺼﻮﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺯﳐﺸﺮﻯ ﺁﻥ ﺭﺍ ﻣﺼﻮﺭ‪ ،‬ﺭﺍﻏﺐ ﻣﺘﻐﲑ ﻭ ﺟﻮﻫﺮﻯ ﳘﻮﺍﺭ‪ ،‬ﻣﺘﻐ‪‬ﲑ ﺑﺪ ﺑﻮ ﻭ ﻣﺼﻮ‪‬ﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺴﻨ‪ ‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ« ﻳﻌﲎ ﺩﻟﻮﻯ ﺁﺏ ﺧﻮﺍﺳﺖ ﻭ ﺑﺮ ﺁﻥ ﺭﳜﺖ ﻭ ﺩﺭ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺁﻣﺪﻩ‪» :‬ﻛﺎ ﹶﻥ‬
‫ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺩﺭﺑﺎﺭﻩ ﺑﻮﻝ ﺍﻋﺮﺍﰉ ﺩﺭ ﻣﺴﺠﺪ ﺁﻣﺪﻩ‪» :‬ﻓﹶﺪ‪‬ﻋﺎ ِﺑ ‪‬ﺪﹾﻟ ٍﻮ ِﻣ ‪‬ﻦ ﻣﺎ ٍﺀ ﹶﻓ ‪‬‬
‫ﺴﻦ‪ ‬ﺍﻟﹾﻤﺎ َﺀ ﻋ‪‬ﻠﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ«‪ :‬ﺁﻥ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺧﻮﻳﺶ ﻣﻰﭘﺎﺷﻴﺪ‪ .‬ﺯﳐﺸﺮﻯ ﺩﺭ ﻓﺎﺋﻖ ﺫﻳﻞ ﻟﻐﺖ »ﻛﺮﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻣﺮﺩﻯ ﻇﺮﰱ ﭘﺮ ﺍﺯ ﺷﺮﺍﺏ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ‬
‫‪‬ﻳ ‪‬‬
‫ﺳﻠﻢ ﻫﺪﻳﻪ ﺁﻭﺭﺩ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮔﻔﺖ ﺁﻳﺎ ﺑﻪ ﻳﻬﻮﺩ ﲢﻔﻪ ﻧﱪﻡ ﻛﻪ ﺻﻠﻪﺍﻯ ﺑﻪ ﻣﻦ ﺑﺪﻫﻨﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍﺋﻴﻜﻪ ﺁﻥ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﻫﺪﻳﻪ ﺩﺍﺩﻧﺶ ﺭﺍ ﻧﻴﺰ‬
‫ﺣﺮﺍﻡ ﻓﺮﻣﻮﺩﻩ‪ .‬ﮔﻔﺖ‪ :‬ﭘﺲ ﭼﻪ ﻛﺎﺭ ﻛﻨﻢ؟ ﻓﺮﻣﻮﺩ‪» :‬ﺳ‪‬ﻨ‪‬ﻬﺎ ﺑِﺎﻟﹾﺒ‪‬ﻄﹾﺤﺎ ِﺀ« ﺁﻥ ﺭﺍ ﺑﺮﻳﮕﺰﺍﺭ ﺑﺮﻳﺰ‪.‬‬
‫ﺖ« ﻳﻌﲎ ﺑﺎ ﺁﺏ ﺁﻥ ﺭﺍ ﻣﺴﻨﻮﻥ ﻛﺮﺩ‪ .‬ﮔﻞ ﺧﺎﻟﺺ ﮔﺮﺩﻳﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﳘﻮﺍﺭ‬
‫ﺼ ‪‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١‬ﺩﺭﺑﺎﺭﻩ ﺗﺮﺑﺖ ﺁﺩﻡ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺳ‪‬ﻨ‪‬ﺘ‪‬ﻬﺎ ﺑِﺎﻟﹾﻤﺎ ِﺀ ﺣ‪‬ﺘ‪‬ﻰ ‪‬ﺧ ﹶﻠ ‪‬‬
‫ﻛﺮﺩﻥ ﺑﺎﺷﺪ‪ .‬ﻭﱃ ‪‬ﺘﺮ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺁﻣﻴﺨﱳ ﺑﺎﺷﺪ‪.‬‬
‫ﺯﳐﺸﺮﻯ ﻭ ﻃﱪﺳﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺣﻖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺴﻨﻮﻥ ﺻﻔﺖ ﺻﺎﺻﺎﻝ ﺑﺎﺷﺪ ﻳﻌﲎ ﺍﺯ ﺻﻠﺼﺎﻟﻴﻜﻪ ﺍﺯ ﳉﻦ ﺳﻴﺎﻩ ﻭ ﻣﺼﻮ‪‬ﺭ ﺑﻮﺩ‪ .‬ﻣﺴﻨﻮﻥ ﺑﻪ ﻣﻌﲎ ﺻﺎﻑ ﺷﺪﻩ ﻧﻴﺰ ﺁﻣﺪﻩ ﻣﺜﻞ ﻣﺮﻣﺮ‬
‫ﻣﺴﻨﻮﻥ‪.‬‬
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‫ﻣﺴﻴﺢ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻟﻘﺐ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺍﺳﺖ ﻛﻪ ﻳﺎﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺑﺎﺭﻩ ﺁﻥ ﺩﺭ »ﻋﻴﺴﻰ« ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
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‫ﺞ )ﺑﺮﻭﺯﻥ ﻓﺮﺱ ﻭ ﻛﺘﻒ( ﺑﻪ ﻣﻌﲎ ﺁﻣﻴﺨﺘﻪ ﻭﲨﻊ ﺁﻥ ﺍﻣﺸﺎﺝ ﺍﺳﺖ ]ﺍﻧﺴﺎﻥ‪ .[٢:‬ﺩﺭ ﺑﺎﺭﻩ ﻋﻠﺖ ﲨﻊ ﺁﻣـﺪﻥ‬
‫ﺸ‪‬‬
‫ﺠ ‪‬ﻪ‪ :‬ﺧ ﹶﻠ ﹶﻄ ‪‬ﻪ« ﻭ ﻣ‪‬ﺸﻴﺞ ﻭ ‪‬ﻣ ِ‬
‫ﺸ‪‬‬
‫ﻣ‪‬ﺸﺞ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﺁﻣﻴﺨﱳ‪ » .‬ﻣ ‪‬‬
‫ﺍﻣﺸﺎﺝ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺁﻥ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺍﺟﺰﺍﺀ ﻧﻄﻔﻪ ﺍﺳﺖ‪ .‬ﻭ ﻳﺎ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺁﻣﻴﺨﺘﻪ ﺷﺪﻥ ﻧﻄﻔﻪ ﺯﻧﺎﻥ ﻣﺮﺩﺍﻥ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﻧﻄﻔﻪ ﺣﺎﻣﻞ ﺧﺼﻠﺘﻬﺎﻯ ﺗﻮﺍﺭﺙ ﺍﺳﺖ ﻭ ﺍﺧﻼﻕ ﻭ ﺳﺠﺎﻳﺎﻯ ﭘﺪﺭﺍﻥ‬
‫ﻭﻣﺎﺩﺭﺍﻥ ﺭﺍ ﺑﻪ ﺍﻭﻻﺩ ﻣﻨﺘﻘﻞ ﻣﻰﻛﻨﺪ ﺷﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﻣﺸﺎﺝ ﮔﻔﺘﻪ ﺷﺪﻩ ﻳﻌﲎ ﺍﺯ ﻧﻄﻔﻪ ﺍﻳﻜﻪ ﺩﺍﺭﺍﻯ ﺁﻣﻴﺨﺘﻪ ﻫﺎﺳﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﱘ‪ .‬ﻭ ﺷﺎﻳﺪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺑﺎﺷﺪ ﺑﻪ ﺳـﻠﻮﳍﺎ ﻭ‬
‫ﻛﺮﻭﻣﺰﻭﻡﻫﺎ ﻭ ﮊﻥﻫﺎﻯ ﰉ ﴰﺎﺭ ﻧﻄﻔﻪ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫‪‬ﻣﺸ‪‬ﻰ = ﺭﺍﻩ ﺭﻓﱳ ﺑﺎ ﺍﺭﺍﺩﻩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﺍﹶ ﹾﻟﺎِﻧ‪‬ﺘِﻘﺎ ﹸﻝ ِﻣ ‪‬ﻦ ﻣ‪‬ﻜﺎ ٍﻥ ﺍِﱃ ﻣ‪‬ﻜﺎ ٍﻥ ﺑِﺎﺭﺍﺩ ٍﺓ« ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻧﻈﲑ ﺁﻥ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٢٠:‬ﻫﺮ ﻭﻗﺖ ﺑﺮ ﺁﻧﺎﻥ ﺭﻭﺷﻦ ﺷﻮﺩ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻣﻰﺭﻭﻧﺪ‪.‬‬
‫ﻣﺸﻰ‪ :‬ﺩﺭ ﺭﺍﻩ ﺭﻓﱳ ﻣﻌﻨﻮﻯ ﻧﻴﺰ ﺑﻜﺎﺭ ﺭﻭﺩ ﻣﺜﻞ ]ﺣﺪﻳﺪ‪ .[٢٨:‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺯﻧﺪﮔﻰ ﺩﺭ ﻧﻮﺭ ﺍﳝﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﮔﺎﻫﻰ ﺍﺯ ﺁﻥ ﺳﺨﻦ ﭼﻴﲎ ﺍﺭﺍﺩﻩ ﺷﻮﺩ ﻣﺜﻞ ]ﻗﻠﻢ‪ .[١١:‬ﻋﻴﺒﺠﻮ ﻭ ﺳﺨﻦ ﭼﲔ ﺍﺳﺖ‪.‬‬
‫ﻚ« ﺍﻣﺮ ﺑﻪ ﺭﺍﻩ ﺭﻓﱳ ﺑﻪ ﻃﻮﺭ ﺍﻋﺘﺪﺍﻝ‬
‫ﺸ ِﻴ ‪‬‬
‫ﺼ ‪‬ﺪ ﰱ ‪‬ﻣ ‪‬‬
‫ﺶ« ‪‬ﻰ ﺍﺯ ﺭﺍﻩ ﺭﻓﱳ ﺑﻪ ﺗﻜﱪ ﻭ ﺍﺯ »ﻭ‪‬ﺍ ﹾﻗ ِ‬
‫* ]ﻟﻘﻤﺎﻥ‪ .[١٩:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺭﻓﱳ ﺍﺳﺖ ﻣﺜﻞ ]ﻟﻘﻤﺎﻥ‪ .[١٨:‬ﻣﺮﺍﺩ ﺍﺯ »ﻻ‪‬ﺗ ‪‬ﻤ ِ‬
‫ﺍﺳﺖ ﻭﺍﷲ ﺍﻋﻠﻢ‪.‬‬
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‫ﻣِﺼ‪‬ﺮ = ﺣﺪ‪ ‬ﻭ ﻣﺮﺯ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ ﻳﺎ ﺩﻭ ﻗﻄﻌﻪ ﺯﻣﲔ‪ .‬ﺷﻬﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﻣِﺼ‪‬ﺮ ﮔﻮﻳﻨﺪ ﻛﻪ ﳏﺪﻭﺩ ﺍﺳﺖ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﻣﻨﺠﺪ ﻣﺼﺮ ﺭﺍ ﺷﻬﺮ ﻣﻌﲎ ﻛﺮﺩﻩ ﻧﻪ ﳑﻠﻜﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪:‬‬
‫ﻣِﺼ‪‬ﺮ ‪‬ﺮ ﺑﻠﺪ ﻣ‪‬ﻤ‪‬ﺼ‪‬ﻮﺭ )ﳏﺪﻭﺩ( ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺩﺭ ﺍﳌﻨﺠﺪ ﮔﻔﺘﻪ‪ :‬ﻣﺼﺮ ﺷﻬﺮ ﻗﺎﻫﺮﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﳘﻪ ﳑﻠﻜﺖ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺫﻛﺮ ﺷﺪﻩ ﺩﺭﭼﻬﺎﺭ ﳏﻞ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﺼﺮ ﻓﺮﻋﻮﻥ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﮔﺎﻫﻰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺷﻬﺮ ﺍﺳﺖ ﻣﺜﻞ ]ﻳﻮﻧﺲ‪ .[٨٧:‬ﻭ ﺷﺎﻳﺪ ﺍﺯ ]ﻳﻮﺳﻒ‪.[٢١:‬‬
‫ﻭ ﺍﺯ ]ﻳﻮﺳﻒ‪ .[٩٩:‬ﻧﻴﺰ ﺷﻬﺮ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﻭﱃ ﺍﺯ ]ﺯﺧﺮﻑ‪ .[٥١:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﳑﻠﻜﺖ ﺍﺳﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٦١:‬ﺍﻳﻦ ﺳﺨﻦ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺯ ﺍﻭ ﻋﺪﺱ‪ ،‬ﭘﻴﺎﺯ‪ ،‬ﮔﻨﺪﻡ ﻭ ﻏﲑﻩ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﺼﺮ ﻣﻌﺮﻭﻑ ﺑﻮﺩ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ‬
‫ﺻﺮﻑ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﺧﻔﹼﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻭ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺷﻬﺮﻯ ﺍﺯ ﺷﻬﺮﻫﺎ ﺑﻮﺩ ﻳﻌﲎ ﺑﻪ ﺷﻬﺮﻯ ﺍﺯ ﺷﻬﺮﻫﺎ ﻭﺍﺭﺩ ﺷﻮﻳﺪ ﺁﻧﭽﻪ ﺧﻮﺍﻫﻴﺪ ﺑﺪﺳﺖ ﺁﻭﺭﻳﺪ‪.‬‬
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‫ﺴِﻨّ ِﻪ«‪] .‬ﺣﺞ‪] .[٥:‬ﻣﺆﻣﻨﻮﻥ‪.[١٤:‬‬
‫ﻀ ﹶﻎ ﺍﻟﻄﱠﻌﺎ ‪‬ﻡ ﻣ‪‬ﻀ‪‬ﻐ ﹰﺎ‪ :‬ﻻِﺑ ‪‬‬
‫ﻣﻀﻎ = ﺟﻮﻳﺪﻥ‪ » .‬ﻣ ‪‬‬
‫ﻣ‪‬ﻀ‪‬ﻐ‪‬ﺔ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺣﺎﻟﺖ ﺟﻨﲔ ﺍﺳﺖ ﺑﻌﺪ ﺍﺯ ﻋﻠﻘﻪ ﺑﻮﺩﻥ‪ .‬ﻣ‪‬ﻀ‪‬ﻐ‪‬ﺔ ﭼﻨﺎﻧﻜﻪ ﺍﻫﻞ ﻟﻐﺖ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﺗﻜﹼﻪ ﮔﻮﺷﱴ ﺍﺳﺖ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻳﻜﺪﻓﻌﻪ ﺟﻮﻳﺪﻥ‪ .‬ﺁﻳﺎ ﺟﻨﲔ ﺭﺍ ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ ﻣﻀﻐﻪ ﮔﻔﺘﻪ ﭼﻮﻥ ﻳﻚ ﺗﻜﹼﻪ ﮔﻮﺷﺖ ﻭ ﺑﻪ ﻗﺪﺭ ﻳﻚ ﺟﻮﻳﺪﻥ ﺍﺳﺖ؟ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
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‫ﺚ ﺗ‪‬ﺆﻣ‪‬ﺮ ‪‬ﻭ ﹶﻥ« ﺑﺮﻭﻳﺪ ﺑﻪ ﻣﻜﺎﻧﻴﻜﻪ ﺩﺳﺘﻮﺭ‬
‫ﻣﻀﻰ = ﺭﻓﱳ‪ .‬ﮔﺬﺷﱳ‪] .‬ﻳﺲ‪ .[٦٧:‬ﺑﻪ ﺭﻓﱳ ﻗﺪﺭﺕ ﳕﻰﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺣﺎﻟﺖ ﺍﻭﻝ ﺑﺮﳕﻰ ﮔﺸﺘﻨﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣﺴﺦ«‪ » .‬ﻭ ﺍﻣ‪‬ﻀ‪‬ﻮﺍ ‪‬ﺣ ‪‬ﻴ ﹸ‬
‫ﺩﺍﺩﻩ ﻣﻰﺷﻮﻳﺪ‪.‬‬
‫]ﺯﺧﺮﻑ‪] .[٨:‬ﺍﻧﻔﺎﻝ‪ .[٣٨:‬ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﻣﻀﻰ ﺭﻭﺷﻦ ﺷﺪﻥ ﺍﺳﺖ ﻳﻌﲎ ﺣﻜﺎﻳﺖ ﻭ ﻃﺮﻳﻘﻪ ﻣﻜﺬﺑﲔ ﺍﻭﻝ‪ ،‬ﺭﻭﺷﻦ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺑﺎﺭﻩ ﺁ‪‬ﺎ ﭼﻪ ﻛﺮﺩ‪.‬‬
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‫ﺐ« ‪.‬‬
‫ﺴ ِﻜ ‪‬‬
‫ﺏ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪»:‬ﺍﹶﻟﹾﻤﺎ ُﺀ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻨ ‪‬‬
‫ﻣ‪‬ﻄﹶﺮ = )ﺑﺮﻭﺯﻥ ﻓﺮﺱ( ﺑﺎﺭﺍﻥ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪» :‬ﹶﺍﹾﻟ ‪‬ﻤ ﹶﻄ ‪‬ﺮ‪ :‬ﻣﺎ ُﺀ ﺍﻟﺴ‪‬ﺤﺎ ِ‬
‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻓﻌﻞ ﻣﻄﺮ ﺩﺭ ﺧﲑ ﻭ ﺭﲪﺖ ﻭ ﻓﻌﻞ ﺍﻣﻄﺮ ﺩﺭ ﻋﺬﺍﺏ ﻭ ﺷﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﻗﺎﻣﻮﺱ‪ :‬ﺍﻣﻄﺮ ﻓﻘﻂ ﺩﺭ ﻋﺬﺍﺏ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺑﻠﻔﻆ ﻗﻴﻞ‬
‫ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻓﻘﻂ ﺩﺭ ﻳﻚ ﳏﻞ ﻣﻄﺮ ﺑﻪ ﻣﻌﲎ ﺑﺎﺭﺍﻥ ﻣﻌﻤﻮﱃ ﺁﻣﺪﻩ ]ﻧﺴﺎﺀ‪ .[١٠٢:‬ﻭ ﺑﻘﻴﻪ ﳘﻪ ﺩﺭ ﺑﺎﺭﻳﺪﻥ ﺳﻨﮓ ﻋﺬﺍﺏ ﻭ ﻓﻌﻞ ﺁﻥ ﳘﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺍﺳﺖ‪ .‬ﳓﻮ‬
‫]ﺣﺠﺮ‪ .[٧٤:‬ﻣﮕﺮ ﺩﺭ ﺁﻳﻪ »ﻣ‪‬ﻤ‪ِ ‬ﻄﺮ‪‬ﻧﺎ« ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ‪] :‬ﳕﻞ‪ .[٥٨:‬ﻣﺮﺍﺩ ﺍﺯ »ﻣ‪‬ﻄﹶﺮﹰﺍ« ﻛﻪ ﻧﻜﺮﻩ ﺁﻣﺪﻩ ﻣﻄﺮ ﻋﺠﻴﺐ ﻭ ﻣﻄﺮ ﲞﺼﻮﺻﻰ ﺍﺳﺖ ﻛﻪ ﳘﺎﻥ ﺳﻨﮕﻬﺎﻯ ﺑﺎﺭﻳﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﻣ‪‬ﻤ‪‬ﻄِﺮ‪ :‬ﺑﺎﺭﺍﻥ ﺩﻫﻨﺪﻩ‪] :‬ﺍﺣﻘﺎﻑ‪ .[٢٤:‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺍﺑﺮ ﻇﺎﻫﺮﻯ ﺍﺳﺖ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺎ ﺑﺎﺭﺍﻥ ﺩﻫﻨﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ »ﺍﻣﻄﺮ« ﺩﺭ ﺑﺎﺭﺍﻥ ﻣﻌﻤﻮﱃ ﻭ ﺑﺎﺭﺍﻥ ﺭﲪﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘـﻪ‬
‫ﺍﺳﺖ‪.‬‬
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‫ﺨ‪‬ﺘ ‪‬ﺮ« ﻳﻌﲎ‪ :‬ﺳﭙﺲ ﺑﻪ‬
‫ﻣﻄﻰ = ]ﻗﻴﺎﻣﺔ‪ .[٣٣:‬ﻣ‪‬ﻄﺎ ﺑﻪ ﻣﻌﲎ ﭘﺸﺖ ﺍﺳﺖ ﻣ‪‬ﻄِﻴ‪‬ﺔ ﺷﺘﺮﻳﺴﺖ ﻛﻪ ﺑﻪ ﭘﺸﺘﺶ ﺳﻮﺍﺭ ﺷﻮﻧﺪ‪ .‬ﺗ‪‬ﻤ‪‬ﻄﱠﻰ ﻛﺸﻴﺪﻥ ﭘﺸﺖ ﻭ ﺗﻜﱪ ﺍﺳﺖ »ﺗ‪‬ﻤ‪‬ﻄﱠﻰ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ‪ :‬ﺗ ‪‬ﻤﺪ‪ ‬ﺩ ‪‬ﻭ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺳﻮﻯ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﻓﺖ ﺑﻪ ﺣﺎﻟﺖ ﺗﻜﱪ‪) .‬ﻭ ﺍﺯ ﺗﻜﺬﻳﺐ ﺣﻖ ﺧﻮﺩﭘﺴﻨﺪﻯ ﻣﻰﻛﺮﺩ(‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﻊ = ﻣﻊ ﺑﻪ ﻗﻮﻝ ﻣﺸﻬﻮﺭ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﺩﻟﻴﻞ ﺩﺧﻮﻝ ﺗﻨﻮﻳﻦ ﺩﺭ »ﻣﻌﹰﺎ« ﻭ ﺑﻪ ﻗﻮﱃ ﺣﺮﻑ ﺟﺮ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺩﻻﻟﺖ ﺑﺮ ﺍﺟﺘﻤﺎﻉ ﺩﺍﺭﺩ ﺧﻮﺍﻩ ﺍﺟﺘﻤﺎﻉ ﺩﺭ ﻣﻜﺎﻥ ﺑﺎﺷﺪ ﻣﺜﻞ »ﻫ‪‬ﻤﺎ ﻣ‪‬ﻌﹰﺎ ﻓﹶﻰ‬
‫ﺍﻟﺪ‪‬ﺍ ِﺭ« ﻭ ﺧﻮﺍﻩ ﺩﺭ ﺯﻣﺎﻥ ﻣﺜﻞ »ﻫ‪‬ﻤﺎ ﻭ‪‬ﻟِﺪﺍ ﻣ‪‬ﻌﹰﺎ« ﺁﻥ ﺩﻭ ﺑﺎ ﻫﻢ ﺯﺍﺋﻴﺪﻩ ﺷﺪﻧﺪ‪ .‬ﻭ ﺧﻮﺍﻩ ﺩﺭ ﻣﻘﺎﻡ ﻣﺜﻞ »ﻫ‪‬ﻤﺎ ﻣ‪‬ﻌ ﹰﺎ ﻓِﻰ ﺍﹾﻟ ‪‬ﻌ ﹸﻠﻮ‪.«‬‬
‫ﺍﻳﻀ ﹰﺎ ﻣﻔﻴﺪ ﻣﻌﲎ ﻧﺼﺮﺕ ﻭ ﻳﺎﺭﻯ ﺍﺳﺖ‪ ،‬ﻳﺎﺭﻯ ﺷﺪﻩ ﳘﺎﻥ ﻣﻀﺎﻑ ﺍﻟﻴﻪ »ﻣﻊ« ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ ﻣﺜﻞ ]ﺗﻮﺑﻪ‪ .[٤٠:‬ﻳﻌﲎ ﳏﺰﻭﻥ ﻧﺒﺎﺵ ﺧﺪﺍ ﻳﺎﺭ ﻣﺎﺳﺖ ]ﳓﻞ‪.[١٢٨:‬‬
‫ﻚ ‪ -‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪ -‬ﻣ‪‬ﻌ‪‬ﻜﹸﻤﺎ ‪ -‬ﻣ‪‬ﻌ‪‬ﻨﺎ ‪ -‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪ -‬ﻣ‪‬ﻌ‪‬ﻬﺎ ‪ -‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﻭ ﻣ‪‬ﻌﻰ« ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺧﺪﺍ ﻳﺎﺭ ﺁﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﺗﻘﻮﺍ ﻛﺮﺩﻩ ﻭ ﺁﻧﺎﻧﻜﻪ ﻧﻴﻜﻮﻛﺎﺭﺍﻧﻨﺪ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻟﻔﻆ » ‪‬ﻣ ‪‬ﻊ ‪ -‬ﻣ ‪‬ﻌ ‪‬‬
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‫ﻣﻌﺎ = ﺭﻭﺩﻩ‪ .‬ﺍﹶﻣ‪‬ﻌﺎﺀ‪ :‬ﺭﻭﺩﻩﻫﺎ ]ﳏﻤ‪‬ﺪ‪ .[١٥:‬ﻧﻮﺷﺎﻧﺪﻩ ﺷﻮﻧﺪ ﺁﺏ ﺟﻮﺷﺎﻥ ﺭﺍ‪ ،‬ﭘﺎﺭﻩ ﻛﻨﺪ ﺭﻭﺩﻩ ﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺿﺄﹾﻥ ﺑﻪ ﻣﻌﲎ ﮔﻮﺳﻔﻨﺪ ﺍﺳﺖ »ﺛﹶﻤﺎِﻧ‪‬ﻴ ﹶﺔ ﹶﺃﺯ‪‬ﻭﺍﺝ ِﻣ ‪‬ﻦ ﺍﻟﻀ‪ ‬ﹾﺄ ِﻥ ﺍﹾﺛ ‪‬ﻨ ‪‬ﻴ ِﻦ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ِﺰ ﺍ ﹾﺛ‪‬ﻨ ‪‬ﻴ ِﻦ« ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺯﻭﺝ« ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣ‪‬ﻌ‪‬ﺰ = ﺑﺰ‪ .‬ﭼﻨﺎﻧﻜﻪ ‪‬‬
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‫ﻣﻌﻦ = ]ﻣﻠﻚ‪ .[٣٠:‬ﻣﻌﻦ ﺑﻪ ﻣﻌﲎ ﺟﺎﺭﻯ ﺷﺪﻥ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻌ ‪‬ﻦ ﺍﻟﹾﻤﺎ ُﺀ ﻣ‪‬ﻌﻨ ﹰﺎ‪ :‬ﺳﺎ ﹶﻝ« ﻣ‪‬ﻌﲔ ﻳﻌﲎ‪ :‬ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩ‪ .‬ﻭ »ﹶﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻦ ِﺑﺤ‪‬ﻘﹼﻰ« ﻳﻌﲎ‪ :‬ﺣﻖ ﻣﺮﺍ ﺑﺮﺩ‪ .‬ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺑﮕﻮ ﺧﱪ ﺩﻫﻴﺪ ﺍﮔﺮ‬
‫ﺁﺏ ﴰﺎ ﺩﺭ ﺯﻣﲔ ﻓﺮﻭ ﺭﻓﺖ ﻛﺪﺍﻡ ﻛﺲ ﺑﻪ ﴰﺎ ﺁﺏ ﺭﻭﺍﻥ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ‪.‬‬
‫]ﺻﺎﻓﺎﺕ‪ .[٤٥:‬ﺍﺯ ﺁﻳﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺷﺮﺍﺏ ‪‬ﺸﱴ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺟﺎﺭﻯ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻛﹶﺄﺱ« ﮔﺬﺷﺖ ﻳﻌﲎ‪ :‬ﻛﺎﺳﻪ ﺷﺮﺍﰉ ﻛﻪ ﺍﺯ ﭼﺸﻤﻪ ﺟﺎﺭﻯ ﺷﻮﻧﺪﻩ ﺍﺳﺖ ﺑﺮ‬
‫ﺁ‪‬ﺎ ﻣﻰﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
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‫ﺾ ‪‬ﻋ ‪‬ﻦ ﹶﺍ ‪‬ﻣ ٍﺮ‬
‫ﻀ ‪‬ﻪ ﹶﺍ ‪‬ﺷﺪ‪ ‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐ ِ‬
‫ﻣﻘﺖ = ﺑﻐﺾ ﺷﺪﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﻛﺴﻰ ﻛﻪ ﻣﻰﺑﻴﲎ ﻣﺮﺗﻜﺐ ﻛﺎﺭ ﻗﺒﻴﺢ ﺍﺳﺖ‪) .‬ﺭﺍﻏﺐ( ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻄﻠﻖ ﺑﻐﺾ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ » :‬ﻣ ﹶﻘ‪‬ﺘ ‪‬ﻪ ﻣ‪‬ﻘﹾﺘ ﹰﺎ‪ :‬ﹶﺍ‪‬ﺑ ‪‬ﻐ ‪‬‬
‫ﺢ«‪.‬‬
‫ﻗﹶﺒﻴ ٍ‬
‫]ﻧﺴﺎﺀ‪ .[٢٢:‬ﻣﻘﺖ ﺑﻪ ﻣﻌﲎ ﳑﻘﻮﺕ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻧﻜﺎﺡ ﺯﻥ ﭘﺪﺭ ﻛﺎﺭﻯ ﺑﺲ ﻗﺒﻴﺢ ﻭ ﻣﺒﻐﻮﺽ ﺧﺪﺍ ﻭ ﺭﺍﻩ ﻭ ﺭﺳﻢ ﺑﺪﻯ ﺍﺳﺖ ﺩﺭ ﺟﺎﻫﻠﻴﺖ ﻧﻜﺎﺡ ﻧﺎﻣﺎﺩﺭﻯ ﺭﺍ ﻧﻜﺎﺡ ﺍﳌﻘﺖ ﻣﻰﮔﻔﺘﻨﺪ‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﻣﺒﻐﻮﺽ ﻭﺍﻗﻌﻰ ﺍﺳﺖ ﻧﻪ ﻧﻘﻞ ﻗﻮﻝ ﺁ‪‬ﺎ‪.‬‬
‫]ﺻﻒ‪ .[٣:‬ﻣﻘﺘﹰﺎ ﺗﻔﺴﲑ »ﻛﹶﺒ‪‬ﺮ« ﺍﺳﺖ ﻳﻌﲎ ﻣﺒﻐﻮﺽ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻧﺰﺩ ﺧﺪﺍ ﺍﻳﻨﻜﻪ ﺑﮕﻮﺋﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﳕﻰﻛﻨﻴﺪ )ﳔﻮﺍﻫﻴﺪ ﻛﺮﺩ( ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﻣﻄﻠﻖ ﲣﻠﹼﻒ ﻓﻌﻞ ﺍﺯ ﻗﻮﻝ ﻭ ﺧﻠﻒ‬
‫ﻭﻋﺪ ﻭ ﻧﻘﺾ ﻋﻬﺪ ﺍﺳﺖ ﻭ ﻣﺎﺑﻌﺪ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﲣﻠﹼﻒ ﺍﺯ ﺟﻬﺎﺩ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫* ]ﻏﺎﻓﺮ‪ .[١٠:‬ﺍﮔﺮ »ِﺍ ﹾﺫ‪‬ﺗ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﻥ« ﻇﺮﻑ »ﻣ‪‬ﻘﹾﺘِﻜﹸﻢ« ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻘﺖ ﺁ‪‬ﺎ ﻧﺴﺒﺖ ﺑﻪ ﻧﻔﺴﺸﺎﻥ ﺩﺭ ﻣﻮﻗﻊ ﺩﻋﻮﺕ ﺍﻧﺒﻴﺎﺀ‪ ،‬ﳘﺎﻥ ﻛﻔﺮ ﻭ ﻋﺼﻴﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﻛﻔﺮ ﻭ ﻋﺼﻴﺎﻥ‬
‫ﺖ ﺍﻟﻠﱠ ِﻪ« ﺑﺎﺷﺪ‪ ،‬ﺁﻧﻮﻗﺖ ﻇﺮﻑ »ﻣ‪‬ﻘﹾـﺘِﻜﹸﻢ« ﺭﻭﺯ‬
‫ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﻛﻪ ﻧﻔﺴﺸﺎﻥ ﺭﺍ ﻣﺒﻐﻮﺽ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻟﺬﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﻛﻔﺮ ﺑﺪﲞﺘﺶ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﮔﺮ »ِﺍ ﹾﺫ‪‬ﺗ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﻥ« ﺩﺭ ﻣﻘﺎﻡ ﺗﻌﻠﻴﻞ »ﹶﻟ ‪‬ﻤ ﹾﻘ ‪‬‬
‫ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻳﻌﲎ ﺍﻛﻨﻮﻥ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻣﺒﻐﻮﺽ ﻣﻰﺩﺍﺭﻳﺪ ﺑﻐﺾ ﻭ ﻋﺬﺍﺏ ﺧﺪﺍ ﻧﺴﺒﺖ ﺑﻪ ﴰﺎ ﺍﺯ ﺑﻐﻀﺘﺎﻥ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﭘﻴﺎﻣﱪﺍﻥ ﴰﺎ ﺭﺍ ﺑﻪ ﺍﳝﺎﻥ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻭ ﴰﺎ ﻛﺎﻓﺮ‬
‫ﻣﻰﺷﺪﻳﺪ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﻭﺟﻪ ﺍﻭ‪‬ﻝ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﺪﺍ ﺩﺭ ﺁﺧﺮﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
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‫ﺕ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ« ﻳﻌﲎ ﺧﺎﻧﻪ ﺧﺎﱃ ﺷﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺍﹶﻗﹾﻮﻯ ﻓﹸﻼﻥﹲ« ﺑﻪ ﺳﻪ ﻣﻌﲎ ﺍﺳﺖ ﻳﻌﲎ ﻓﻼﱏ‬
‫ﻣﻘﻮﻳﻦ = ]ﻭﺍﻗﻌﺔ‪ .[٧٣:‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻔﺘﻪ‪ :‬ﻗﹶﻮﺍﺀ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺑﻴﺎﺑﺎﻥ ﺧﺎﱃ ﺍﺳﺖ »ﹶﺍ ﹾﻗ ‪‬ﻮ ِ‬
‫ﺑﻪ ﺑﻴﺎﺑﺎﻥ ﻧﺎﺯﻝ ﺷﺪ‪ .‬ﻓﻘﲑ ﮔﺮﺩﻳﺪ‪ .‬ﻏﲎ ﺷﺪ‪ ،‬ﺩﺭ ﻫﺮ ﺩﻭ ﺿﺪ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ‪.‬‬
‫ﭘﺲ ﻣﻘﻮﻯ ﺑﻪ ﻣﻌﲎ ﻧﺎﺯﻝ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻭ ﻓﻘﲑ ﻭ ﻏﲎ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮﻡ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺍﻏﻨﻴﺎﺀ ﻭ ﻓﻘﺮﺍﺀ ﻫﺮ ﺩﻭ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺁﺗﺶ ﺭﺍ ﺗﺬﻛﺎﺭﻯ ﺑﺮﺍﻯ ﺁﺗﺶ ﺁﺧﺮﺕ ﻭ ﻣﺘﺎﻋﻰ ﺑﺮﺍﻯ‬
‫ﻓﻘﺮﺍﺀ ﻭ ﺍﻏﻨﻴﺎ ﻛﺮﺩﱘ )ﻳﻌﲎ ﺑﺮﺍﻯ ﳘﻪ( ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﺁﻣﺪﻩ‪ .‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻣﺴﺎﻓﺮﻳﻦ ﻧﺎﺯﻝ ﺩﺭ ﺻﺤﺮﺍﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺻ ﹶﻔﺮ‪‬ﺑِﻔﻴ ِﻪ« ]ﺍﻧﻔﺎﻝ‪.[٣٥:‬‬
‫ﻣ‪‬ﻜﺎﺀ = )ﺑﻪ ﺿﻢ ﻣﻴﻢ( ﺻﻔﲑ ﺯﺩﻥ »ﻣ‪‬ﻜﺎ ﻳ‪‬ﻤ‪‬ﻜﹸﻮ ﻣ‪‬ﻜﺎﺀّ‪ :‬‬
‫ﳕﺎﺯ ﻭ ﻋﺒﺎﺩﺕ ﻣﺸﺮﻛﺎﻥ ﺩﺭ ﻛﻨﺎﺭ ﻛﻌﺒﻪ ﺟﺰ ﺻﻔﲑﺯﺩﻥ ﻭ ﻛﻒ ﺯﺩﻥ ﻧﺒﻮﺩ‪ .‬ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻗﺮﻳﺶ ﻋﺮﻳﺎﻥ ﻭ ﻛﻒ ﺯﻧﺎﻥ ﻭ ﺻﻔﲑﺯﻧﺎﻥ ﻛﻌﺒﻪ ﺭﺍ ﻃﻮﺍﻑ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻇﺎﻫﺮﺍ‬
‫ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺻﻔﲑ ﻭ ﻛﻒ ﺯﺩﻥ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﳕﺎﺯ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﻜﺔ = ]ﻓﺘﺢ‪ .[٢٤:‬ﻟﻔﻆ ﻣﻜﹼﻪ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻨﺎﺑﺮ ﺗﺼﺮﻳﺢ ﺟﻮﻫﺮﻯ ﻧﺎﻡ ﺷﻬﺮ ﻣﻜﹼﻪ ﺍﺳﺖ‪ .‬ﺯﺍﺩﻫﺎﷲ ﺷﺮﻓﹰﺎ‪ .‬ﻭ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺷﻬﺮ ﻣﻜﹼﻪ‬
‫ﻭ ﻳﺎ ﳘﻪ ﺣﺮﻡ ﺍﺳﺖ »ﺑﻄﻦ« ﺩﺭ ﻟﻐﺖ ﺍﺯ ﲨﻠﻪ ﺑﻪ ﻣﻌﲎ ﺟﻮﻑ ﻛﻞﹼ ﺷﻰ ﺀ ﺍﺳﺖ ﺑﻄﻦ ﻣﻜﹼﻪ ﻳﻌﲎ ﻣﻴﺎﻥ ﻣﻜﹼﻪ‪ ،‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺑﻄﻦ ﻣﻜﹼﻪ ﺩﺭ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ »ﺣﺪﻳﺒﻴ‪‬ﻪ« ﺍﺳﺖ ﺑﻪ ﺟﻬﺖ‬
‫ﻧﺰﺩﻳﻜﻴﺶ ﺑﻪ ﻣﻜﹼﻪ ﺣﱴ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻌﻀﻰ ﺍﺭﺍﺿﻰ ﺁﻥ ﺍﺯ ﺣﺮﻡ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺣﺪﻳﺒﻴ‪‬ﻪ ﻣﻴﺎﻥ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻭ ﻣﺸﺮﻛﲔ ﺻﻠﺢ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺳﺖ ﻫﺮ ﺩﻭ ﮔﺮﻭﻩ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﻛﻮﺗﺎﻩ ﺷﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺴﻠﻤﲔ ﻏﺎﻟﺐ ﺑﻮﺩﻧﺪ ﻭ‬
‫ﻭﺍﺭﺩ ﺩﻳﺎﺭ ﻣﺸﺮﻛﲔ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻧﺎﭼﺎﺭ ﺷﺪﻧﺪ ﻛﻪ ﺑﺎ ﺁﳓﻀﺮﺕ ﺻﻠﺢ ﻛﻨﻨﺪ ﻭ ﻗﻮﻝ ﺩﺍﺩﻧﺪ ﻛﻪ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺁﺯﺍﺩﻯ ﻭﺍﺭﺩ ﻣﻜﹼﻪ ﺷﺪ ﻭ ﻋﻤﺮﻩ ﺁﻭﺭﺩ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ‬
‫ﺍﺳﺖ‪ :‬ﺧﺪﺍ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﺪﻳﺒﻴ‪‬ﻪ ﺩﺳﺖ ﴰﺎ ﺭﺍ ﺍﺯ ﻛﻔﹼﺎﺭ ﻭ ﺩﺳﺖ ﻛﻔﹼﺎﺭ ﺭﺍ ﺍﺯ ﴰﺎ ﺑﺎﺯﺩﺍﺷﺖ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﴰﺎ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﭘﲑﻭﺯ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬
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‫ﻣﻜﺚ = ﻣﺎﻧﺪﻥ‪ .‬ﺗﻮﻗﻒ‪ .‬ﺍﻗﺎﻣﺖ‪ .‬ﺭﺍﻏﺐ ﺛﹶﺒﺎﺕ‪ ‬ﻣ ‪‬ﻊ ﺍﹾﻟﺎِﻧ‪‬ﺘِﻈﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﳕﻞ‪ .[٢٢:‬ﻫﺪﻫﺪ ﻛﻤﻰ ﺩﺭﻧﮓ ﻛﺮﺩ ﭘﺲ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺩﺍﻧﺴﺘﻢ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻧﺪﺍﻧﺴﺘﻪﺍﻯ‪.‬‬
‫ﻼ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬
‫]ﻃﻪ‪ .[١٠:‬ﺑﻪ ﺍﻫﻠﺶ ﮔﻔﺖ ﺩﺭﻧﮓ ﻛﻨﻴﺪ ﻣﻦ ﺁﺗﺶ ﺩﻳﺪﻡ‪ ...‬ﻣﻌﲎ ﺍﻧﺘﻈﺎﺭ ﺩﺭ »ﺍﹸﻣ‪‬ﻜﹸﺜﹸﻮﺍ« ﻛﺎﻣ ﹰ‬
‫]ﺭﻋﺪ‪ .[١٧:‬ﺍﻣ‪‬ﺎ ﺁﻧﭽﻪ ﺑﻪ ﻣﺮﺩﻡ ﻣﻔﻴﺪ ﺍﺳﺖ ﺩﺭ ﺯﻣﲔ ﻣﻰﻣﺎﻧﺪ ﺍﻳﻦ ﻇﺎﻫﺮﹰﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﺣﻔﻆ ﻭ ﻧﮕﻬﺪﺍﺭﻯ ﭼﻴﺰ ﻣﻔﻴﺪ ﻣﻰﻛﻮﺷﻨﺪ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻨﻈﻮﺭ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺷﻴﺎﺀ ﻣﻔﻴﺪ ﻭ ﺣﻖ ﻗﺎﺑﻞ ﺑﻘﺎ ﺍﺳﺖ ﳘﻴﻨﻄﻮﺭ ﺩﻳﻦ ﺣﻖ‪ ‬ﻭ ﻏﲑﻩ‪.‬‬
‫* ]ﻛﻬﻒ‪ .[٣-٤:‬ﺿﻤﲑ »ﻓﻴ ِﻪ« ﺑﻪ ﺍﺟﺮ ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺁﻥ ﻣﺰﺩ ﻭ ‪‬ﺸﺖ ﻣﺎﻧﺪﮔﺎﺭﺍﻧﺪ‪.‬‬
‫* ]ﺍﺳﺮﺍﺀ‪ .[١٠٦:‬ﻣ‪‬ﻜﹾﺚ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﺑﻪ ﻣﻌﲎ ﺗﺪﺭﻳﺞ‪ ،‬ﺍﻧﺘﻈﺎﺭ ﻭ ﺗﺄﻧ‪‬ﻰ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺗﺪﺭﻳﺞ ﻧﺎﺯﻝ ﻛﺮﺩﱘ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺑﻪ ﺗﺪﺭﻳﺞ ﻭ ﺗﺄﻧ‪‬ﻰ ﲞﻮﺍﱏ ﻭ ﺑﺮ ﺣـﺴﺐ‬
‫ﺍﺣﺘﻴﺎﺝ ﻭ ﻣﻘﺘﻀﻰ ﺁﻥ ﺭﺍ ﻧﺎﺯﻝ ﻛﺮﺩﱘ‪.‬‬
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‫ﻣﻜﺮ = ﺗﺪﺑﲑ‪ .‬ﺍﻋﻢ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭ ﻛﺎﺭ ﺑﺪ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺩﺭ ﻛﺎﺭ ﺧﻮﺏ‪ .‬ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻜﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺭﺍ ﺑﻪ ﺣﻴﻠﻪﺍﻯ ﺍﺯ ﻣﻘﺼﻮﺩﺵ ﻣﻨﺼﺮﻑ ﻛﲎ ﻭ‬
‫ﺁﻥ ﺩﻭ ﻧﻮﻉ ﺍﺳﺖ ﳏﻤﻮﺩ ﻭ ﻣﺬﻣﻮﻡ‪ .‬ﳏﻤﻮﺩ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﻛﺎﺭ ﺧﻮﰉ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻭ ﻣﺬﻣﻮﻡ ﺑﻪ ﻋﻜﺲ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ‪ :‬ﻣﻜﺮ ﺩﺭ ﺍﺻﻞ ﺗﺪﺑﲑ ﳐﻔﻰ ﺍﺳﺖ ﻛﻪ ﻣﻜﺮ ﺷﺪﻩ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﮔﻤﺎﻥ ﳕﻰﻛﺮﺩ ﻣﻰﻛﺸﺪ ﻭ ﺍﻏﻠﺐ ﺩﺭ ﺗﺪﺑﲑ ﺑﺪﻛﺎﺭ ﻣﻰﺭﻭﺩ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪» :‬ﹶﺍﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ‪ :‬ﺍﹶﹾﻟﺨ‪‬ﺪﻳ ‪‬ﻌ ﹸﺔ« ﻭ ﺩﺭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ‪ :‬ﺍﹶﹾﻟﺎِﺣ‪‬ﺘِﻴﺎ ﹸﻝ ﻭ‪‬ﺍ ﹾﻟﺨ‪‬ﺪﻳ ‪‬ﻌ ﹸﺔ« ﻫﺮ ﺩﻭ ﻣﻌﲎ ﻏﺎﻟﺐ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺍﻗﺮﺏ‪ ،‬ﻣﻔﺮﺩﺍﺕ ‪ ،‬ﳎﻤﻊ ﻭ ﺍﳌﻨﺎﺭ ﻣﻜﺮ ﺍﻋﻢ ﻭ ﺷﺎﻣﻞ ﺗﺪﺑﲑ ﺧﻮﺏ ﻭ ﺑﺪ ﻫﺮ ﺩﻭ ﺍﺳﺖ‪ .‬ﻣﺆﻳﺪ ﺍﻳﻦ ﺳﺨﻦ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻓﺎﻃﺮ‪ .[٤٣:‬ﻭﺻﻒ »ﺍﹶﻟﺴ‪‬ﻴ‪‬ﻰ«‬
‫ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﻜﺮ ﰱ ﻧﻔﺴﻪ ﮔﺎﻫﻰ ﺳﲕ ﺀ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ‪‬ﺣﺴ‪‬ﻦ ﺍﻳﻀﹰﺎ ﺁﻳﺎﺕ ]ﻏﺎﻓﺮ‪] .[٤٥:‬ﳓﻞ‪.[٤٥:‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺳﻪ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﺷﻮﺩ‪:‬‬
‫‪ -١‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺁﻧﮕﺎﻩ ﻛﻪ ﻧﺴﺒﺖ ﻣﻜﺮ ﺑﻪ ﺧﺪﺍ ﺩﺍﺩﻩ ﺷﺪﻩ ﻣﻜﺮ ﺩﺭ ﻣﺮﺗﺒﻪ ﺛﺎﱏ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭﻝ ﻣﻜﺮ ﺑﺪﻛﺎﺭﺍﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﻳﻦ ﺣﻖ ﻭ ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﺳﭙﺲ ﻣﻜﺮ‬
‫ﻼ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻔﺎﻝ‪ .[٣٠:‬ﻣﺮﺍﺩ ﺍﺯ »ﻳ‪‬ﻤ‪ ‬ﹸﻜﺮ‪‬ﻭ ﹶﻥ« ﺣﻴﻠﻪ ﻭ ﺗﺪﺑﲑ ﻣﺸﺮﻛﲔ ﺍﺳﺖ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ‬
‫ﺧﺪﺍ ﻭ ﺁﻥ ﺩﻭ ﺟﻮﺭ ﺍﺳﺖ ﳎﺎﺯﺍﺕ ﻭ ﻏﲑ ﺁﻥ ﻣﺜ ﹰ‬
‫ﺁﻟﻪ« ﺭﺍ ﺑﻜﺸﻨﺪ ﻳﺎ ﺯﻧﺪﺍﱏ ﻛﻨﻨﺪ ﻭ ﻳﺎ ﺗﺒﻌﻴﺪ ﳕﺎﻳﻨﺪ ﻭ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﻳ ‪‬ﻤ ﹸﻜ ‪‬ﺮ ﺍﻟﻠﱠ ‪‬ﻪ« ﳘﺎﻥ ﺗﺪﺑﲑ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻣﺄﻣﻮﺭ ﺑﻪ ﻫﺠﺮﺕ ﳕﻮﺩ‪.‬‬
‫ﺍﻳﻀﺎ ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٤:‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﻜﺮ ﺍﻭﻝ ﺣﻴﻠﻪ ﻳﻬﻮﺩ ﺍﺳﺖ ﺩﺭ ﺑﺎﺭﻩ ﻛﺸﱳ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﻜﺮﺍﷲ ﳒﺎﺕ ﺩﺍﺩﻥ ﻋﻴﺴﻰ ﺍﺯ ﺩﺳﺖ ﺁ‪‬ﺎﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﳕﻞ‪ .[٥٠-٥١:‬ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﻜﺮ ﺍﻭﻝ ﻃﻔﺮﻩ ﺯﺩﻥ ﻭ ﺍﳓﺮﺍﻑ ﻛﻔﺎﺭ ﺍﺳﺖ ﺍﺯ ﭘﲑﻭﻯ ﺣﻀﺮﺕ ﺻﺎﱀ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﻏﺮﺽ ﺍﺯ ﻣﻜﺮ ﺩﻭﻡ ﻫﻼﻛﺖ ﻭ ﻋﺬﺍﺏ‬
‫ﻒ ﻛﺎ ﹶﻥ ﻋﺎ ِﻗ‪‬ﺒ ﹸﺔ ‪‬ﻣ ﹾﻜ ِﺮ ِﻫ ‪‬ﻢ ﺃﹶﻧ‪‬ﺎ ‪‬ﺩﻣ‪ ‬ﺮ ﻧﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ« ﻭ ﻧﻴﺰ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﻜﺮ‬
‫ﻀ ‪‬ﺮ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺁ‪‬ﺎﺳﺖ ﻛﻪ ﳘﮕﻰ ﺍﺯ ﺑﲔ ﺭﻓﺘﻨﺪ ﻭ ﻣﻜﺮ ﺧﺪﺍ ﻧﺘﻴﺠﻪ ﻃﺒﻴﻌﻰ ﻣﻜﺮ ﺁ‪‬ﺎ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻓﹶﺎ ‪‬ﻧ ‪‬‬
‫ﺧﺪﺍ ﳘﺎﻥ »ﺩﻣﺮﻧﺎ« ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻀﺎ‪] :‬ﻳﻮﻧﺲ‪.[٢١:‬‬
‫‪ -٢‬ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﻧﺴﺒﺖ ﻣﻜﺮ ﲞﺪﺍ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺭﺩ ﻛﻪ ﻣﻜﺮ ﺧﺪﺍ ﳘﺎﻥ ﺗﺪﺑﲑ ﺧﺪﺍ ﻭ ﺗﻘﺪﻳﺮﺍﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﻨﺠﺮ ﺑﻪ ﺣﺮﻣﺎﻥ ﻭ ﻋﺬﺍﺏ ﺑﺪﻛﺎﺭﺍﻥ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺩﺭ ﻣﺮﺗﺒﻪ ﺛﺎﱏ ﺍﺯ‬
‫ﺧﺪﺍ ﳑﺪﻭﺡ ﺍﺳﺖ ﻛﻪ ﻣﻘﺘﻀﺎﻯ ﻋﺪﺍﻟﺖ ﺟﺰ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﮔﺮﻧﻪ ﺑﺪﻛﺎﺭ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﺍﺯ ﻫﻢ ﺷﻨﺎﺧﺘﻪ ﳕﻰﺷﻮﻧﺪ ﭘﺲ ﺁﻥ ﻣﻜﺮ ﳑﺪﻭﺡ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﻋﺪﺍﻟﺖ ﺍﺳﺖ ]ﺟﺎﺛﻴﺔ‪.[٢١:‬‬
‫‪ -٣‬ﮔﺎﻫﻰ ﻣﻜﺮ ﻣﻨﺴﻮﺏ ﲞﺪﺍ ﻣﻜﺮ ﺍﺑﺘﺪﺍﱙ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪.[٩٩:‬‬
‫ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﻜﺮ ﻋﺬﺍﺏ ﺧﺪﺍﺳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﺎﻓﺮﻣﺎﱏ ﻣﺮﺩﻡ ﺍﻟﻨﻬﺎﻳﻪ ﻧﺎﻓﺮﻣﺎﱏ ﺑﺪﻛﺎﺭﺍﻥ ﺑﻪ ﻟﻔﻆ ﻣﻜﺮ ﺫﻛﺮﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪] -٤‬ﺭﻋﺪ‪ .[٤٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺗﺪﺑﲑ ﻛﻠﻰ ﻣﺎﻝ ﺧﺪﺍﺳﺖ ﻭ ﺗﺪﺑﲑ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﺪﺑﲑ ﺧﺪﺍ ﻫﻴﭻ ﺍﺳﺖ ﻭ ﻛﺎﺭﻯ ﺍﺯ ﭘﻴﺶ ﳕﻰﺗﻮﺍﻧﻨﺪ ﺑﺮﺩ‪.‬‬
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‫ﻣﻜﻦ = ﺭﺍﺟﻪ ﺑﻪ ﻣﻜﺎﻥ ﺩﺭ »ﻛﻮﻥ« ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪ .‬ﺍﻓﻌﺎﱃ ﺍﺯ »ﻣﻜﻦ« ﻣﺸﺘﻖ ﺍﻧﺪ ﺍﺯ ﻗﺒﻴﻞ‪ :‬ﺍﻣﻜﻦ‪ ،‬ﻣﻜﻦ‪ ،‬ﲤﻜﻦ ﻭ ﻏﲑﻩ ﻛﻪ ﳘﻪ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﻭﺍﻗﺘﺪﺍﺭ ﻭ ﻗﺪﺭﺕ ﺩﺍﺩﻥ ﺑﻪ ﻛـﺎﺭ‬
‫ﻣﻰﺭﻭﻧﺪ‪.‬‬
‫ﺍﺣﺘﻤﺎﻝ ﻫﺴﺖ ﻛﻪ ﺍﺻﻞ ﳘﻪ »ﻛﻮﻥ« ﺑﺎﺷﺪ‪] .‬ﻳﻮﺳﻒ‪ .[٢١:‬ﻭ ﳘﺎﻧﻄﻮﺭ ﺑﻪ ﻳﻮﺳﻒ ﺩﺭ ﺳﺮﺯﻣﲔ ﻣﺼﺮ ﲤﻜﻦ ﻭ ﻗﺪﺭﺕ ﺩﺍﺩﱘ ]ﺍﺣﻘﺎﻑ‪ِ» .[٢٦:‬ﺍ ﹾﻥ« ﺩﺭ ﺁﻳﻪ ﻧﺎﻓﻴﻪ ﺍﺳﺖ ﻳﻌـﲎ‪:‬‬
‫ﮔﺬﺷﺘﮕﺎﻥ ﺭﺍ ﲤﻜﻦ ﻭ ﻗﺪﺭﺕ ﺩﺍﺩﱘ ﺩﺭ ﺁﻧﭽﻪ ﺑﻪ ﴰﺎ ﺩﺭ ﺁﻥ ﲤﻜﻦ ﻧﺪﺍﺩﱘ )ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﺍﺯ ﴰﺎ ﺩﺭ ﻗﺪﺭﺕ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﺑﻴﺸﺘﺮ ﺑﻮﺩﻧﺪ( ‪.‬‬
‫* ]ﻗﺼﺺ‪ .[٥٧:‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﻌﲎ ﺟﻌﻞ ﺑﻪ »‪‬ﻧ ‪‬ﻤ ِﻜ ‪‬ﻦ« ﺗﻀﻤﲔ ﺷﺪﻩ ﻳﻌﲎ‪ :‬ﺁﻳﺎ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺣﺮﻡ ﺍﻣﲎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ ﻛﻪ ﻣﻴﻮﻩﻫﺎﻯ ﻫﺮﭼﻴﺰ ﺑﻪ ﺁﻥ ﲨﻊ ﻣﻰﺷﻮﺩ؟ ﻭ ﺑﻘﻮﱃ »ﺣﺮﻣﹰﺎ« ﻇﺮﻑ‬
‫ﺍﺳﺖ ﻳﻌﲎ ﺁﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺣﺮﻡ ﺍﻣﲎ ﲤﻜﻦ ﻭ ﻗﺪﺭﺕ ﻧﺪﺍﺩﱘ؟‪.‬‬
‫* ]ﻧﻮﺭ‪ .[٥٥:‬ﻭ ﺣﺘﻤﺎ ﲤﻜﻦ ﻭ ﺗﺴﻠﻂ ﻣﻰﺩﻫﺪ ﺑﺪﻳﻦ ﺁ‪‬ﺎ ﺑﺮﺍﻯ ﺁ‪‬ﺎ‪ ،‬ﺩﻳﲎ ﻛﻪ ﺑﺮ ﺁ‪‬ﺎ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻧﻔﺎﻝ‪» .[٧١:‬ﹶﺍ ‪‬ﻣ ﹶﻜ ‪‬ﻦ ِﻣ ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲎ ﺑﺮ ﺍﻭ ﺗﺴﻠﻂ ﻭ ﻗﺪﺭﺕ ﻳﺎﻓﺖ‪ :‬ﺑﻴﺸﺘﺮ ﺑﻪ ﺧﺪﺍ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻧﺪ ﻭ ﺧﺪﺍ ﺑﺮ ﺁ‪‬ﺎ ﻣﺴﻠﻂ ﺷﺪ ﻭ ﻣﻨﻜﻮﺑﺸﺎﻥ ﻛﺮﺩ‪.‬‬
‫ﻣﻜﲔ‪ :‬ﺩﺍﺭﺍﻯ ﻣﻜﺎﻧﺖ ﻭ ﻣﱰﻟﺖ ]ﻳﻮﺳﻒ‪ .[٥٤:‬ﺗﻮ ﺍﻣﺮﻭﺯ ﭘﻴﺶ ﻣﺎ ﳏﺘﺮﻡ ﻭ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩﻯ‪] .‬ﺗﻜﻮﻳﺮ‪ .[٢٠:‬ﻧﲑﻭﻣﻨﺪ ﻭ ﭘﻴﺶ ﺧﺪﺍ ﳏﺘﺮﻡ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺆﻣﻨﻮﻥ‪] .[١٣:‬ﻣﺮﺳﻼﺕ‪ .[٢١:‬ﮔﻔﺘﻪﺍﻧﺪ ﻭﺻﻒ ﺭﺣﻢ ﺑﺎ ﻣﻜﲔ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﺣﻢ ﻣﺘﻤﻜﻦ ﻭ ﻗﺎﺩﺭ ﺍﺳﺖ ﻛﻪ ﻧﻄﻔﻪ ﺭﺍ ﺗﺮﺑﻴﺖ ﻛﻨﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳـﺪ ﻣﻨﻈـﻮﺭ ﺍﺯ ﺁﻥ‬
‫ﻋﻈﻤﺖ ﻗﺪﺭ ﻭ ﺑﻠﻨﺪ ﭘﺎﻳﻪ ﺑﻮﺩﻥ ﺭﺣﻢ ﺍﺳﺖ ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﳏﻠﻴﻜﻪ ﺭﺷﺪ ﻧﻄﻔﻪ ﺩﺭ ﺁﻥ ﻣﻴﺴﺮ ﻭ ﻋﻤﻠﻰ ﺍﺳﺖ ﺭﺣﻢ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺳﭙﺲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﻗﺮﺍﺭﮔﺎﻫﻰ ﻣﻨﻴﻊ ﻭ ﳑﺘﺎﺯ ﻗﺮﺍﺭ ﺩﺍﺩﱘ‪.‬‬
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‫ﻣِﻞﺀ = )ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ( ﭘﺮﻛﺪﻥ‪ .‬ﺧﻮﺍﻩ ﭘﺮﻛﺮﺩﻥ ﺑﺎ ﺁﺏ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑﺁﻥ‪] .‬ﺟﻦ‪ .[٨:‬ﻣﺎ ﺁﲰﺎﻥ ﺭﺍ ﺗﻔﺤﺺ ﻛﺮﺩﱘ ﻭ ﻳﺎﻓﺘﻴﻢ ﻛﻪ ﺑﺎ ﻧﮕﻬﺒﺎ‪‬ﺎ ﻭ ﺷﻬﺎ‪‬ﺎ ﭘﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﻼﺀ‪ :‬ﭘﺮﻛﺮﺩﻥ‪] .‬ﺍﻋﺮﺍﻑ‪.[١٨:‬‬
‫ﺍِﻣ‪‬ﺘِﻼﺀ‪ :‬ﭘﺮﺷﺪﻥ‪] .‬ﻕ‪.[٣٠:‬‬
‫ِﻣ ﹾﻞﺀ )ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ( ﻧﺎﻡ ﻣﻘﺪﺍﺭﻯ ﺍﺳﺖ ﻛﻪ ﻇﺮﰱ ﺭﺍ ﭘﺮﻛﻨﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩١:‬ﺁﻧﺎﻧﻜﻪ ﻛﺎﻓﺮﺍﻧﺪ ﻭ ﻛﺎﻓﺮ ﲟﲑﻧﺪ ﺍﮔﺮ ﻳﻜﻴﺸﺎﻥ ﺁﻧﻘﺪﺭ ﻃﻼ ﺑﻪ ﻋﻮﺽ ﺩﻫﺪ ﻛﻪ ﺯﻣﲔ ﭘﺮﺷﻮﺩ ﺍﺯ ﺍﻭ‬
‫ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
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‫ﻣ‪ ‬ﻠﹶﺄ‪ :‬ﲨﺎﻋﺖ ﻭ ﲨﺎﻋﺖ ﺍﺷﺮﺍﻑ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻤ ﹶﻠﹸﺄ ﺍﹶ ﹾﻟﺠ‪‬ﻤﺎ ‪‬ﻋ ﹸﺔ« ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﺁﻥ ﺍﺷﺮﺍﻑ ﻧﺎﺱ ﻭ ﻣﻄﻠﻖ ﲨﺎﻋﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺧ‪‬ﻠﻖ ﻭ ﻣﺸﻮﺭﺕ ﻧﻴﺰ‬
‫ﻼ ﺑﻪ ﻣﻌﲎ ﲨﺎﻋﺖ ﺍﺷﺮﺍﻑ ﺍﺳﺖ ﻛﻪ ﻫﻴﺒﺖ ﺁ‪‬ﺎ ﺳﻴﻨﻪﻫﺎ ﺭﺍ ﭘﺮ ﻛﻨﺪ‪.‬‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣ ﹰ‬
‫ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﲨﺎﻋﱴ ﻛﻪ ﺑﺮ ﻳﻚ ﺭﺃﻯﺍﻧﺪ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭﺟﻪ ﺗﺴﻤﻴﻪ ﺭﺍ ﻣﺎﻧﻨﺪ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﻢ ﺩﺭ ﲨﺎﻋﺖ ﺍﺷﺮﺍﻑ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ .[١٠٩:‬ﻭ ﻫﻢ ﺩﺭ ﻣﻄﻠﻖ ﲨﺎﻋﺖ ﻭ ﻗﻮﻡ‪ ،‬ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ .[٤٦:‬ﻛﻪ ﻣﺮﺍﺩ ﻣﻄﻠﻖ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺍﺳﺖ ﻭﱃ‬
‫ﺿ ‪‬ﺮ ﹸﻛ ِﻞ ‪‬ﻣ ﹶﻠ ٍﺄ«‬
‫ﻚ ﺣﺎ ِ‬
‫ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﺷﺮﺍﻑ ﻗﻮﻡ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺩﺭ ﻣﻠﺤﻘﺎﺕ ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳ‪‬ﻪ ﻫﺴﺖ‪» :‬ﺳ‪‬ﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬‬
‫ﺷﺎﻳﺪ‪ .‬ﺑﻪ ﻣﻄﻠﻖ ﲨﺎﻋﺖ ﺍﺯ ﺁﻥ ﻣﻼﺀ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﳏﻠﹼﻰ ﺍﺯ ﺯﻣﲔ ﻭ ﻳﺎ ﭼﺸﻢ ﺑﻴﻨﻨﺪﻩ ﺭﺍ ﭘﺮ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﻣﻼﺀ ﺍﻋﻠﻰ‬
‫‪] -١‬ﺻﺎﻓﺎﺕ‪ .[٨:‬ﻳﻌﲎ ﺷﻴﺎﻃﲔ ﺑﻪ ﲨﺎﻋﺖ ﺑﺎﻻﺗﺮ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﮔﻮﺵ ﺑﺪﻫﻨﺪ ﻭ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺯﺩﻩ ﻣﻰﺷﻮﻧﺪ ﻭ ﻃﺮﺩ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻼﺀ ﺍﻋﻠﻰ ﲨﺎﻋﺖ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻛﻪ ﺷﻴﺎﻃﲔ ﺩﺭ ﺻﻮﺭﺕ ﺍﺳﺘﻤﺎﻉ ﻛﻼﻡ ﺁ‪‬ﺎ ﻭ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺭﺍﻧﺪﻩ ﻣﻰﺷﻮﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻣﻼﺋﻜﻪ‬
‫ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍﺭﻧﺪ ﻛﻪ ﺷﻴﺎﻃﲔ ﺩﺭ ﺻﻮﺭﺕ ﻭﺭﻭﺩ ﺑﻪ ﺁﻥ ﺍﳒﻤﻦ ﺍﺯﺍﺧﺒﺎﺭ ﻏﻴﱮ ﻭ ﺍﺯ ﺣﻮﺍﺩﺙ ﺁﻳﻨﺪﻩ ﻣﻄﻠﻊ ﻣﻰﺷﻮﻧﺪ ﻟﺬﺍ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺟﺮﻳﺎﻥ ﺁﻥ ﳑﻨﻮﻋﻨﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻼﺀ ﺍﻋﻠﻰ ﳐﻠﻮﻗﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺮﺍﺕ ﺁﲰﺎﱏﺍﻧﺪ ﻭ ﺷﻴﺎﻃﲔ ﺳﻌﻰ ﻣﻰﻛﺮﺩﻧﺪ ﺑﻪ ﺁﻥ ﻣﻜﺎ‪‬ﺎ ﻧﺰﺩﻳﻚ ﺷﻮﻧﺪ ﻭ ﺍﺳﺮﺍﺭ ﺑﻴﺸﺘﺮﻯ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ ﺩﺭ »ﺳ‪‬ﻤﺎﺀ«‬
‫ﻣﺸﺮﻭﺣ ﹰﺎ ﮔﻔﺘﻪﺍﱘ ﻛﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﳐﻠﻮﻗﺎﺕ ﺯﻧﺪﻩ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻫﻢ ﺍﻛﻨﻮﻥ ﺍﺻﻮﺍﺕ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺍﻣﻮﺍﺝ ﰉﺳﻴﻢ ﻣﻰﮔﲑﻧﺪ‪.‬‬
‫ﺴ ‪‬ﺪ ﻓﻴﻬﺎ‬
‫ﺠ ‪‬ﻌ ﹸﻞ ﻓﻴﻬﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺽ ﺧ‪‬ﻠﻴ ﹶﻔ ﹰﺔ« ﮔﻔﺘﻨﺪ »ﹶﺃ‪‬ﺗ ‪‬‬
‫‪] -٢‬ﺹ‪ .[٦٧-٧٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻣﻼﺀ ﺍﻋﻠﻰ ﻣﻼﺋﻜﻪ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺘﺼﺎﻡ ﺁ‪‬ﺎ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺟﻮﺍﺏ »ﺍِﻧ‪‬ﻰ ﺟﺎ ِﻋﻞﹲ ﻓِﻰ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫ﻚ ﺍﻟ ِﺪّﻣﺎ َﺀ« )ﻭﺍﷲ ﺍﻋﻠﻢ( ﻭ ﻳﺎ ﺍﺧﺘﺼﺎﺻﻰ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﺧﻮﻳﺶ ﺩﺍﺷﺘﻨﺪ‪.‬‬
‫ﺴ ِﻔ ‪‬‬
‫‪‬ﻭ ‪‬ﻳ ‪‬‬
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‫ﻣﻼ = ﺍﹶﻣ‪‬ﻼﺀ ﺑﻪ ﻣﻌﲎ ﺍِﻃﺎﻟﻪ ﻣﺪﺕ‪ ،‬ﻣ‪‬ﻠﻰ ﺑﻪ ﻣﻌﲎ ﺯﻣﺎﻥ ﻃﻮﻳﻞ ﻭ ﻣﻼﺀ ﺑﻪ ﻣﻌﲎ ﺩﻫﺮ ﺍﺳﺖ‪) .‬ﳎﻤﻊ( ﺍﻃﺎﻟﻪ ﻣﺪﺕ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﻣﻬﻠﺖ ﺩﺍﺩﻥ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﺍﻗـﺮﺏ ﺍﳌﻮﺍﺭﺩﮔﻔﺘـﻪ‪:‬‬
‫ﲑ ﻓِﻰ ﺍ ﹾﻟ ‪‬ﻤﺪ‪ِ ‬ﺓ«‪] .‬ﺣﺞ‪ .[٤٤:‬ﺑﻪ ﻛﻔﺎﺭ ﻣﻬﻠﺖ ﺩﺍﺩﻡ ﺳﭙﺲ ﮔﺮﻓﺘﺎﺭﺷﺎﻥ ﻛﺮﺩﻡ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٧٨:‬‬
‫»ﺍﹶ ﹾﻟﺎِﻣ‪‬ﻼ ُﺀ‪ :...‬ﺍﹶﹾﻟﺎِﻣ‪‬ﻬﺎ ﹸﻝ ‪‬ﻭ ﺍﻟ‪‬ﺘﺄﹾﺧ ‪‬‬
‫* ]ﻓﺮﻗﺎﻥ‪» .[٥:‬ﺗ‪‬ﻤ‪‬ﻠﻰ« ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺍﻣﻼﻝ ﺑﻪ ﺍﻣﻼﺀ ﻣﺒﺪﻝ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻣﻠﻞ« ﮔﻔﺘﻪ ﺷﺪ ﻟﺬﺍﺁﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺍﻣﻼﺀ ﻭ ﺧﻮﺍﻧﺪﻥ ﺍﺳﺖ ﻳﻌﲎ ﮔﻔﺘﻨﺪ ﻗﺮﺁﻥ ﺍﻓﺴﺎﻧﻪﻫـﺎﻯ‬
‫ﮔﺬﺷﺘﮕﺎﻥ ﺍﺳﺖ ﻛﻪ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻭ ﺑﺮ ﺍﻭ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺍﻣﻼﺀ ﻣﻰﺷﻮﺩ‪.‬‬
‫* ]ﳏﻤ‪‬ﺪ‪ .[٢٥:‬ﺍِﻣ‪‬ﻼﺀ ﻫﻢ ﺑﻪ ﻧﻔﺴﻪ ﻭ ﻫﻢ ﺑﺎ ﻻﻡ ﺗﻌﺪﻳﻪ ﭘﺬﻳﺮﺩ ﻳﻌﲎ‪ :‬ﺷﻴﻄﺎﻥ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺭﺍ ﺑﻪ ﺁ‪‬ﺎ ﻣﺰﻳﻦ ﻛﺮﺩﻩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺗﺄﺧﲑ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﻣﻬﻠﺘﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﻬﺎﻝ ﻭ ﺗﺄﺧﲑ‬
‫ﺍﻧﺪﺍﺧﱳ ﺷﻴﻄﺎﻥ ﳘﺎﻥ ﻣﺸﻐﻮﻝ ﻛﺮﺩﻥ ﺑﻪ ﺁﺭﺯﻭﻫﺎﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ .[١٢٠:‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺮﱘ‪ .[٤٦:‬ﻣﻠﻰ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺯﻣﺎﻥ ﻃﻮﻳﻞ ﺍﺳﺖ ﺍﮔﺮ ﺑﺲ ﻧﻜﲎ ﺳﻨﮕﺴﺎﺭﺕ ﻛﻨﻢ ﻣﺪ‪‬ﺎ ﺍﺯ ﻣﻦ ﺩﻭﺭ ﺑﺎﺵ )ﺗﺎ ﺩﻳﮕﺮ ﺑﻴﺎﺩﻡ ﻧﻴﺎﻓﱴ( ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺁﺯﺭ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ‬
‫ﺍﺻﻼ ﺑﺎ ﻣﻦ ﻣﺒﺎﺵ ﺩﻳﮕﺮ ﺭﺍﺑﻄﻪﺍﻯ ﺩﺭ ﺑﲔ ﻧﺪﺍﺭﱘ‪.‬‬
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‫ﺏ« ﺍﺳﺖ ﻭ ﺩﻳﻦ ﺭﺍ ﺑﺪﺍﻥ ﺟﻬﺖ ﻣﻠﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺍﻣﻼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺖ ﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﻣﻠﺔ = ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٥:‬ﺍﺻﻞ ﺁﻥ ﺍﺯ »ﹶﺍ ‪‬ﻣ ﹶﻠ ﹾﻠ ‪‬‬
‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪» :‬ﻣﻠﺖ ﻣﺎﻧﻨﺪ ﺩﻳﻦ ﺍﺳﺖ ﻭ ﺁﻥ ﻧﺎﻡ ﺷﺮﻳﻌﱴ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﺮ ﺯﺑﺎﻥ ﺍﻧﺒﻴﺎﺀ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﻓﺮﻕ ﺩﻳﻦ ﺑﺎ ﻣﻠﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻠﺖ ﻓﻘﻂ ﺑﺮ ﭘﻴﺎﻣﱪ‬
‫ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻧﻪ ﺑﻪ ﺁﺣﺎﺩ ﺍﻣﺖ‪ ،‬ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ ﻣﻠﺖ ﺧﺪﺍ‪ ،‬ﻣﻠﺖ ﺯﻳﺪ ﻭﱃ ﮔﻮﻳﻨﺪ ﺩﻳﻦ ﺧﺪﺍﻭ ﺩﻳﻦ ﺯﻳﺪ«‪.‬‬
‫ﺧﻼﺻﻪ ﺩﻳﻦ ﺑﻪ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﱪ ﻭ ﺷﺨﺺ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﺍﻣﺎ ﻣﻠﺖ ﻓﻘﻂ ﺑﻪ ﺭﻫﱪ ﻭ ﺁﻭﺭﻧﺪﻩ ﺩﻳﻦ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﮔﺎﻫﻰ ﺑﻪ ﻗﻮﻡ ﻭ ﳓﻮ ﺁﻥ ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ﻗﻮﻝ ﻳﻮﺳﻒ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ]ﻳﻮﺳﻒ‪.[٣٨-٣٧:‬‬
‫ﺍﻳﻀﺎ ]ﺹ‪ .[٧:‬ﻳﻌﲎ‪ :‬ﻣﺎ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺩﺭ ﺩﻳﻦ ﺍﺧﲑ ﻧﺸﻨﻴﺪﻩﺍﱘ ﺍﻳﻦ ﺟﺰ ﺩﺭﻭﻍ ﻧﻴﺴﺖ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺑﻄﺮﻳﻘﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺍﻃﻼﻕ ﺷﺪﻩ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ .[٨٩:‬ﺍﻳﻀﺎ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[٨٨:‬ﻭ ﻧﻴﺰ ﺩﺭ ﺳﻮﺭﻩ ]ﺍﺑﺮﺍﻫﻴﻢ‪] .[١٣:‬ﻛﻬﻒ‪.[٢٠:‬‬
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‫ﻣﻠﺢ = ]ﻓﺮﻗﺎﻥ‪ .[٥٣:‬ﻣ‪‬ﻠﹸﻮﺣ‪‬ﺔ ﻭﻣ‪‬ﻼﺣ‪‬ﺔ ﺑﻪ ﻣﻌﲎ ﺷﻮﺭﻯ ﺍﺳﺖ ﻭ ﻣِ ﻠﹾﺢ ﺑﻪ ﻣﻌﲎ ﺷﻮﺭ ﻭ ﳕﻚ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻳﻦ ﺷﺮﺍﺏ ﮔﻮﺍﺭﺍ ﻭ ﺍﻳﻦ ﺷﻮﺭ ﻭ ﺗﻠﺦ ﺍﺳﺖ ﺍﻳﻀﺎ ]ﻓﺎﻃﺮ‪ .[١٢:‬ﺍﻳﻦ ﻟﻔﻆ‬
‫ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣ‪‬ﻠﻖ = )ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ﻓﻘﺮ‪ .‬ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻧﺮﻣﻰ ﺍﺳﺖ ﻛﻪ ﻓﻘﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺮﻡ ﻭ ﺫﻟﻴﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺍِﻣ‪‬ﻼﻕ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻓﻘﺮ ﻭﰉ ﭼﻴﺰﻯ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ .[١٥١:‬ﳘﻴﻨﻄﻮﺭ ﺍﺳﺖ ﺁﻳﻪ ‪٣١‬‬
‫ﺍﺯ ﺳﻮﺭﻩ ﺍﺳﺮﺍﺀ‪ .‬ﻳﻌﲎ‪ :‬ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺗﺮﺱ ﻓﻘﺮ ﻭ ﮔﺮﺳﻨﮕﻰ ﻧﻜﺸﻴﺪ ﴰﺎ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﻣﺎ ﺭﻭﺯﻯ ﻣﻰﺩﻫﻴﻢ‪.‬‬
‫ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭﺍﻳﻨﻜﻪ ﻋﺮﺏ ﺍﺯ ﺗﺮﺱ ﻓﻘﺮ ﻭ ﮔﺮﺳﻨﮕﻰ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﻛﺸﺘﻨﺪ‪ ،‬ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﺁﻣﺪﻩ ]ﺍﻧﻌﺎﻡ‪ .[١٣٧:‬ﺍﻳﻦ ﺁﻳﻪ ﺷﺎﻣﻞ ﻣﻄﻠﻖ ﻛﺸﱳ ﺍﻭﻻﺩ ﺍﺳﺖ‬
‫ﺧﻮﺍﻩ ﺍﺯ ﺑﺮﺍﻯ ﻋﺎﺭ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺯﻧﺪﻩ ﺑﻪ ﮔﻮﺭ ﻛﺮﺩﻥ ﺩﺧﺘﺮﺍﻥ ﻭ ﺧﻮﺍﻩ ﺑﺮﺍﻯ ﻓﻘﺮ‪.‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ٢٥٨‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍِﺫﺍ ﹶﺍ ‪‬ﻣ ﹶﻠ ﹾﻘ‪‬ﺘ ‪‬ﻢ ﻓﹶﺘﺎ ِﺟﺮ‪‬ﻭﺍﷲ ﺑِﺎﻟﺼ‪ ‬ﺪ ﹶﻗ ِﺔ« ﭼﻮﻥ ﻓﻘﲑ ﺷﺪﻳﺪ ﺑﺎ ﺧﺪﺍ ﺑﺎ ﺻﺪﻗﻪ ﻣﻌﺎﻣﻠﻪ ﻛﻨﻴﺪ ﺻﺪﻗﻪ ﺑﺪﻫﻴﺪ ﺗﺎﺧﺪﺍ ﺗﻮﺍﻧﮕﺮﺗﺎﻥ ﻛﻨﺪ‪ .‬ﺍﻣﻼﻕ ﻓﻘﻂ ﺩﻭﺑﺎﺭ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫‪‬ﻣﻠﹶﻚ = )ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭ ﻻﻡ( ﻓﺮﺷﺘﻪ‪ .‬ﲨﻊ ﺁﻥ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﺍﻛﺜﺮ ﻋﻠﻤﺎﺀ ﻣﻌﺘﻘﺪﺍﻧﺪ ﻛﻪ ﺁﻥ ﺍﺯ ﺍﻟﻮﻙ ﻣﺸﺘﻖ ﺍﺳﺖ ﻭ ﺍﻟﻮﻙ ﺑﻪ ﻣﻌﲎ ﺭﺳﺎﻟﺖ ﺍﺳﺖ )ﳎﻤﻊ( ﺩﺭ ﺻﺤﺎﺡ ﺍﺯ ﻛﺴﺎﺋﻰ ﻧﻘﻞ‬
‫ﺷﺪﻩ‪ :‬ﺍﺻﻞ ﻣﻠﻚ ﻣﺄﻟﻚ ﺍﺳﺖ ﺍﺯ ﺍﻟﻮﻙ ﺑﻪ ﻣﻌﲎ ﺭﺳﺎﻟﺖ ﺳﭙﺲ ﻻﻡ ﲜﺎﻯ ﳘﺰﻩ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺣﺬﻑ ﺷﺪﻩ ﻭ ﻣﻠﻚ ﮔﺸﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﻗﺖ ﲨﻊ ﳘﺰﻩ ﺭﺍ ﺁﻭﺭﺩﻩ ﻭ ﻣﻼﺋﻜﻪ‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻣﻴﻢ ﺁﻥ ﺯﺍﺋﺪ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻛﻴﺴﺎﻥ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﻣﻠﻚ ﺍﺳﺖ ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻣﻴﻢ ﺯﺍﺋﺪ ﻧﻴﺴﺖ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﻣﻠﻚ ﺑﺼﻮﺭﺕ ﻣﻔﺮﺩ ﻭ ﺗﺜﻨﻴﻪ ﻭ ﲨﻊ ﺩﺭ ﺣﺪﻭﺩ ‪ ٨٠‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﭘﻴﻮﺳﺘﻪ ﻓﺮﺷﺘﻪ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺁﻥ ﺍﺯﺍﻟﻮﻙ ﺑﺎﺷﺪ ﺷﺎﻳﺪ ﺑﺪﻳﻦ‬
‫ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﻼﺋﻜﻪ ﺭﺳﺎﻟﺖ ﻭ ﻣﺄﻣﻮﺭﻳﺖ ﲞﺼﻮﺻﻰ ﺩﺍﺭﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻓﺎﻃﺮ‪ .[١:‬ﻭ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺣﺞ‪ .[٧٥:‬ﻇﺎﻫﺮﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁﻭﺭﺩﻥ ﻭﺣﻰ ﺑﺎﺷﺪ‬
‫ﻛﻪ ﺭﺳﻮﻝ ﺍﺯ ﻣﻼﺋﻜﻪ‪ ،‬ﻭﺣﻰ ﺭﺍ ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻣﻰﺁﻭﺭﺩ ﻭ ﺭﺳﻮﻝ ﺍﺯ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﻧﺴﺎ‪‬ﺎ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﺑﺎﺭﻩ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٠:‬ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻋﲔ ﺣﺎﻝ‬
‫ﻣﺄﻣﻮﺭﻳﱴ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﻪ ﻏﺎﻓﺮ ﭘﻴﺪﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﻣﻼﺋﻜﻪ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﺩﺭ ﺫﻳﻞ ﺑﺮﺭﺳﻰ ﻣﻰﺷﻮﺩ‪:‬‬
‫ﺧﻠﻘﺖ ﻣﻠﻚ‬
‫ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﻠﻚ ﺍﺯﭼﻪ ﭼﻴﺰ ﺧﻠﻖ ﺷﺪﻩ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﻄﻠﱮ ﻧﻴﺴﺖ ﻓﻘﻂ ﺩﺭ ﺑﺎﺭﻩ ﺟﻦ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺁﺗﺶ ﲞﺼﻮﺻﻰ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ]ﺣﺠﺮ‪] .[٢٧:‬ﺭﲪﻦ‪ .[١٥:‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺑﮕﻮﻳﻴﻢ‬
‫ﺟﻦ ﻭ ﻣﻠﻚ ﺍﺯ ﻳﻚ ﺣﻘﻴﻘﺖ ﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺑﻠﺲ ‪ -‬ﻭ ﺷﻄﻦ ‪ -‬ﺷﻴﻄﺎﻥ« ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩﺍﱘ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺭﻭﺷﻦﺗﺮ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬
‫ﻛﺎﺭﮔﺰﺍﺭﺍﻥ ﺧﻠﻘﺖ‬
‫ﻣﻼﺋﻜﻪ ﻣﻮﺟﻮﺩﺍﺕ ﭘﺎﻙ ﻭ ﻓﺮﻣﺎﻧﱪﺍﻧﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻣﻮﺭ ﻋﺎﱂ ﺑﻪ ﺁ‪‬ﺎ ﻣﺄﻣﻮﺭﻳ‪‬ﺘﻬﺎﱙ ﳏﻮ‪‬ﻝ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺍﳒﺎﻡ ﻣﻰﺩﻫﻨﺪ ﻭﱃ ﺟﻦ‪ ‬ﻭ ﺷﻴﺎﻃﲔ ﺩﺭ ﻋﺮﺽ ﺍﻧـﺴﺎ‪‬ﺎ ﻭ ﺩﺭ ﺍﻣـﻮﺭ ﻋـﺎﱂ‬
‫ﻫﻴﭽﻜﺎﺭﻩﺍﻧﺪ ﺑﺮﺧﻼﻑ ﻋﻘﻴﺪﻩ ﺛﻨﻮﻳﺖ ﺍﻳﺮﺍﻥ ﻗﺪﱘ ﻛﻪ ﻣﺒﺪﺀ ﺷﺮﻭﺭﺍﺕ ﺭﺍ ﺍﻫﺮﳝﻦ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪.‬‬
‫‪ -١‬ﻣﲑﺍﻧﺪﻥ ﻣﺮﺩﻣﺎﻥ ﺑﻪ ﺁ‪‬ﺎ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ]ﺳﺠﺪﻩ‪ .[١١:‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﻋﻬﺪﻩ ﺩﺍﺭ ﻣﲑﺍﻧﺪﻥ ﻭ ﺍﺧﺬ ﻣﺮﺩﻡ ﺍﺯ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﺭﻭﺍﻳﺎﺕ ﺍﺳﻢ ﺍﻭ‬
‫ﺭﺍ ﻋﺰﺭﺍﺋﻴﻞ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻧﺴﺒﺖ ﺁﻧﺮﺍ ﺑﻪ ﲨﻊ ﺩﺍﺩﻩ ﻣﺜﻞ ]ﳓﻞ‪] .[٢٨:‬ﳓﻞ‪] .[٣٢:‬ﺍﻧﻌﺎﻡ‪.[٦١:‬‬
‫ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺍﻳﻦ ﻋﻤﻞ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻣﺜﻞ ]ﺯﻣﺮ‪ .[٤٢:‬ﻭ ﻧﻈﲑ ﺁﻥ‪ .‬ﺍﻳﻦ ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﺻﺎﺣﺐ ﺑﺎﻍ‪ ،‬ﺑﺎﻍ ﺭﺍ ﺁﺑﻴﺎﺭﻯ ﻛﺮﺩ ﻳﺎ ﺑﺎﻏﺒـﺎﻥ‬
‫ﺁﺑﻴﺎﺭﻯ ﻛﺮﺩ ﻭ ﻳﺎ ﭼﺎﻩ ﺁﺑﻴﺎﺭﻯ ﻛﺮﺩ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﻣﻰﻣﲑﺍﻧﺪ ﻭ ﻧﻴﺰ ﻣﻠﻚ ﻭ ﻣﻼﺋﻜﻪ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﻣﻰﻣﲑﺍﻧﻨﺪ ﻭ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻠﻚ ﺍﳌﻮﺕ ﺩﺭ ﻗﺒﺾ ﺍﺭﻭﺍﺡ ﺗﻨﻬﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﻋﻮﺍﻥ ﻭ‬
‫ﻳﺎﺭﺍﱐ ﺩﺍﺭﺩ‪.‬‬
‫‪ -٢‬ﺁﻭﺭﺩﻥ ﻭﺣﻰ‪] .‬ﺷﻌﺮﺍﺀ‪ .[١٩٤:‬ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﭘﻴﺎﻡﺁﻭﺭ ﻓﻘﻂ ﻳﻚ ﻣﻠﻚ ﻧﻴﺴﺖ ﻣﺜﻞ ]ﺣﺞ‪ .[٧٥:‬ﻛﻪ ﮔﻔﺘﻴﻢ ﻇﻬﻮﺭ ﺁﻥ ﺩﺭ ﺁﻭﺭﺩﻥ ﻭﺣﻰ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪ .[٣٩:‬ﻛﻪ ﻣﻼﺋﻜﻪ ﻣﮋﺩﻩ ﻭﻻﺩﺕ ﳛﲕ ﺭﺍ ﺑﻪ ﺯﻛﺮﻳ‪‬ﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺍﺩﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤٥-٤٢:‬‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻛﻪ ﻭﺣﻰﺁﻭﺭ ﻓﻘﻂ ﺟﱪﺋﻴﻞ ﻭ ﺍﻭ ﻳﻚ ﻧﻔﺮ ﺑﻴﺶ ﻧﻴﺴﺖ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﮋﺩﻩ ﺁﻭﺭﺍﻧﺪ ﻭ ﻧﻈﲑ ﺁﻥ ﻧﻪ ﺁﻭﺭﻧﺪﻩ ﺍﺣﻜﺎﻡ ﻭ ﺩﻳﻦ‪ ،‬ﻭﱃ ﺻﺮﻳﺢ ]ﳓـﻞ‪ .[٢:‬ﺧـﻼﻑ ﺁﻥ ﺭﺍ‬
‫ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﺷﺎﻳﺪ ﻓﻘﻂ ﺩﺭ ﺍﺳﻼﻡ ﻣﻨﺤﺼﺮ ﺑﻪ ﺟﱪﺋﻴﻞ ﺑﻮﺩ ﻭ ﻳﺎ ﺍﻭ ﺍﻋﻮﺍﱏ ﺩﺍﺭﺩ‪.‬‬
‫‪ -٣‬ﻧﻮﺷﱳ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎ‪‬ﺎ‪] .‬ﻕ‪ .[١٧-١٨:‬ﻛﻪ ﺩﺭ »ﻟﻘﻲ« ﮔﻔﺘﻪ ﺷﺪ ]ﻳﻮﻧﺲ‪] .[٢١:‬ﺯﺧﺮﻑ‪] .[٨٠:‬ﺍﻧﻔﻄﺎﺭ‪ .[١٠-١٢:‬ﺑﻘﻴ‪‬ﻪ ﺳﺨﻦ ﺩﺭ »ﺩﻟﻚ ‪ -‬ﺩﻟﻮﻙ« ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺣﺎﻓﻈﺎﻥ ﺍﻧﺴﺎ‪‬ﺎ‪] .‬ﺍﻧﻌﺎﻡ‪ .[٦١:‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﻣﻼﺋﻜﻪ ﺣﺎﻓﻆ ﺍﻧﺴﺎ‪‬ﺎﺍﻧﺪ ﻭ ﭼﻮﻥ ﻣﺮﮒ ﻛﺴﻰ ﺑﺮﺳﺪ ﳘﺎﻥ ﺣﺎﻓﻈﺎﻥ ﺍﻭ ﺭﺍ ﻣﻰﻣﲑﺍﻧﻨﺪ ﻭ ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ‬
‫ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎﻯ ﻣﺎﺩ‪‬ﻩ ﻭ ﺗﺰﺍﺣﻢ ﺍﺯ ﻧﺼﺮﺕ ﻣﻼﺋﻜﻪ ﻧﺎﮔﺰﻳﺮ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﳕﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺯﻧﺪﮔﻰ ﺧﻮﻳﺶ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ ﻭ ﺣﻮﺍﺩﺙ ﺍﻭ ﺭﺍ ﺍﺯ ﭘﺎﻯ ﺩﺭ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺁﻳﻪ ]ﺭﻋﺪ‪ .[١١:‬ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﺎ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ٍﺪ ﺍِﻟﱠﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﻣ‪‬ﻠﹶﻜﺎ ِﻥ ‪‬ﻳﺤ‪‬ﻔﹶﻈﺎِﻧ ِﻪ ﹶﻓﺎِﺫﺍ ﺟﺎ َﺀ ﺍﹾﻟ ﹶﺎ ‪‬ﻣ ‪‬ﺮ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪ ﺍﻟﻠﱠ ِﻪﺧ‪‬ﻠِﻴ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ‬
‫ﷲ« ﺑﺮﺍﻯ ﻫﺮ ﺑﻨﺪﻩﺍﻯ ﺩﻭ ﺗﺎ ﻣﻠﻜﻰ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺣﻔﻆ ﻣﻰﻛﻨﻨﺪ ﭼﻮﻥ ﻛﺎﺭﻯ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺁﻣﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﻭﺍ ﻣﻰﮔﺬﺍﺭﻧﺪ‪.‬‬
‫‪‬ﻭ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺍ ‪‬ﻣﺮِﺍ ِ‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺩ‪‬ﺭ ﻣﻨﺜﻮﺭ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ‪ :‬ﻫﻴﭻ ﺑﻨﺪﻩﺍﻯ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺎ ﺍﻭ ﻣﻼﺋﻜﻪﺍﻯ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺣﻔﻆ ﻣﻰﻛﻨﻨﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﻳﻮﺍﺭ ﺑﺮ ﺍﻭ ﺍﻓﺘﺪ ﻳﺎ ﺩﺭ‬
‫ﭼﺎﻫﻰ ﺳﺎﻗﻂ ﺷﻮﺩ‪ ،‬ﻳﺎ ﺩﺭﻧﺪﻩﺍﻯ ﺍﻭ ﺭﺍ ﺑﺪﺭﺩ‪ ،‬ﻳﺎ ﻏﺮﻕ ﺷﻮﺩ ﻭ ﻳﺎ ﺩﺭ ﺁﺗﺶ ﺑﺴﻮﺯﺩ ﻭ ﭼﻮﻥ ﻣﻘﺪ‪‬ﺭ ﺧﺪﺍ ﺁﻳﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻘﺪ‪‬ﺭ ﺭﻫﺎ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ١١‬ﺭﻋﺪ ﺑﻪ ﺍﻳﻦ ﺣﺪﻳﺚ‬
‫ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻃﱪﺳﻰ ﺭﲪﻪﺍﻟﻠﱠﻪ ﺁﻳﻪ ﺭﺍ ﺑﻪ ﺣﻔﻆ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﲪﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﺷﺘﮕﺎﻥ ﻓﻘﻂ ﺍﻋﻤﺎﻝ ﺁﺩﻣﻰ ﺭﺍ ﺛﺒﺖ ﻭ ﺣﻔﻆ ﻣﻰﻛﻨﻨﺪ ﻭﱃ ﻇﻬﻮﺭ ﺁﻳﻪ ﻭ ﺭﻭﺍﻳﺎﺕ ﺧﻼﻑ ﺁﻥ ﺭﺍ ﻣﻰﺭﺳﺎﻧﻨﺪ‪.‬‬
‫* ]ﺭﻋﺪ‪ .[١١:‬ﻇﺎﻫﺮ ﺁﻧﺴﺖ ﻛﻪ ﺿﻤﲑ »ﹶﻟ ‪‬ﻪ« ﺭﺍﺟﻊ ﺑﻪ » ‪‬ﻣ ‪‬ﻦ ﹶﺍ ‪‬ﺳﺮ‪ «‬ﺩﺭ ﺁﻳﻪ ﻗﺒﻞ ﺍﺳﺖ ﳘﭽﻨﲔ ﺿﻤﺎﺋﺮ »‪‬ﻳ ‪‬ﺪ ‪‬ﻳ ِﻪ ‪ -‬ﺧ ﹾﻠ ِﻔ ِﻪ ‪ -‬ﻳﺤ‪‬ﻔﹶﻈﹸﻮ‪‬ﻧ ‪‬ﻪ« ﻭ ﻣﺮﺍﺩ ﺍﺯ » ِﻣ ‪‬ﻦ ﺍﹶ ‪‬ﻣﺮِﺍﻟﻠﱠ ِﻪ« ﺣﻮﺍﺩﺙ ﻭ ﺑﻼﻫﺎﺋﻰ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﮔﺮﻓﺘﺎﺭ ﻣﻰﺷﻮﺩ ﻭ ﻣﻼﺋﻜﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺎ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺍﺯ ﭘﻴﺶﺁﻣﺪﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺣﻔﻆ ﻣﻰﻛﻨﻨﺪ ﻭ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﻋﻤﻞ ﻭ ﻓﻜﺮ ﺧﻮﺩﺵ ﺭﺍ ﺗﻐﻴﲑ ﺩﺍﺩ ﺧﺪﺍ ﻫﻢ ﻧﻌﻤﺖ ﻭ‬
‫ﺣﻔﻆ ﺭﺍ ﺗﻐﻴﲑ ﻣﻰﺩﻫﺪ ﺁﻧﻮﻗﺖ ﺣﺎﻓﻈﺎﻥ ﻛﻨﺎﺭ ﻣﻰﺭﻭﻧﺪ ﺗﺎ ﻣﻘﺪ‪‬ﺭﺍﺕ ﺟﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﮕﲑﺩ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺗﻌﻘﻴﺐ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺯ ﭘﺲ ﻭ ﭘﻴﺶ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺣﻮﺍﺩﺙ )ﻛﻪ ﺍﻣﺮ ﺧﺪﺍﺍﻧﺪ( ﺣﻔﻆ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺧﺪﺍ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺍﺳﺖ ﺗﻐﻴﲑ ﳕﻰﺩﻫﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﻣﺮﺩﻡ‬
‫ﺁﻧﭽﻪ ﺭﺍ ﺩﺍﺭﻧﺪ ﺗﻐﻴﲑ ﺑﺪﻫﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﻣﺮﺍﺩ ﺣﻔﻆ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻭ ﺑﻌﻴﺪﺗﺮ ﺍﺯ ﺁﻥ ﻗﻮﻝ ﺑﻌﻀﻰ ﻛﻪ ﮔﻮﻳﺪ ﻣﺮﺍﺩ ﭘﺎﺳﺒﺎﻧﺎﻥ ﻭ ﻣﺘﺴﺤﻔﻈﲔ ﻣﻠﻮﻙﺍﻧﺪ‪.‬‬
‫* ]ﺍﻧﻔﻄﺎﺭ‪ .[١٠-١٢:‬ﻇﻬﻮﺭ ﺁﻳﺎﺕ ﺩﺭ ﺁﻧﺴﺖ ﻛﻪ ﻣﻼﺋﻜﻪ ﻫﻢ ﺣﺎﻓﻆ ﺍﻧﺴﺎﻧﻨﺪ ﻭ ﻫﻢ ﻛﺎﺗﺐ ﺍﻋﻤﺎﻝ ﺍﻭ ﻃﱪﺳﻰ ﺭﲪﻪﺍﻟﻠﱠﻪ ﻓﻘﻂ ﺣﻔﻆ ﺍﻋﻤﺎﻝ ﮔﻔﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺑﻪ ﻗﺮﻳﻨﻪ‪ ،‬ﺳﻴﺎﻕ‬
‫ﺣﻔﻆ ﺍﻋﻤﺎﻝ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ﻣﺎﻗﺒﻞ ﻫﻢ ﺍﺯ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﻭ ﻫﻢ ﺍﺯ ﺗﻜﺬﻳﺐ ﻗﻴﺎﻣﺖ ﺳﺨﻦ ﺭﻓﺘﻪ ﻭ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺣﻔﻆ ﺭﺍﺟﻊ ﺑﻪ ﺍﻧﺴﺎﻥ ﻭﻛﺘﺎﺑﺖ ﺭﺍﺟﻊ ﺑﻪ ﺍﻋﻤﺎﻝ ﺍﻭ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﻼ ﭼﻬﺎﺭ ﻣﻠﻚﺍﻧﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺎ ﭼﻬﺎﺭ ﻧﻔﺮ ﺩﻳﮕﺮ ﻛﻤﻚ‬
‫‪ -٥‬ﺣﺎﻣﻼﻥ ﻋﺮﺵ‪ .‬ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﻣﻼﺋﻜﻪ ﺣﺎﻣﻼﻥ ﻋﺮﺵ ﺧﺪﺍﺍﻧﺪ ]ﻏﺎﻓﺮ‪] .[٧:‬ﺣﺎﻗﺔ‪ .[١٧:‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺣﺎﻣﻼﻥ ﻋﺮﺵ ﻓﻌ ﹰ‬
‫ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻣﺮﺍﺩ ﺍﺯ ﲪﻞ ﻋﺮﺵ ﻇﺎﻫﺮﹰﺍ ﺗﺪﺑﲑ ﺍﻣﻮﺭ ﻋﺎﱂ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻨﺎﰱ ﺑﺎ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﻋﺮﺵ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻋﺮﺵ ﮔﻔﺘﻪﺍﱘ ﻭﱃ ﺁﻥ‬
‫ﭼﻬﺎﺭ ﻛﻤﻚ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻣﻠﻚ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻳﺎ ﻧﻪ ﻫﺮﭼﻨﺪ ﻇﻬﻮﺭ ﺁﻥ ﺩﺭ ﻣﻠﻚ ﺍﺳﺖ‪ ،‬ﺭﻭﺍﻳﺖ ﭼﻨﺪﻯ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻫﺴﺖ ﻣﻼﺣﻈﻪ ﺷﻮﺩ‪.‬‬
‫ﻛﺎﺭﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺩﺭ ﺗﺪﺑﲑ ﻋﺎﱂ ﺑﻪ ﻣﻼﺋﻜﻪ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺿﻤﻦ ﺑﺮﺭﺳﻰ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﺍﺯ ﻗﺒﻴﻞ ]ﻗﺪﺭ‪ .[٤:‬ﻭ ﺳﺎﺋﺮ ﺁﻳﺎﺕ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﻣﻼﺋﻜﻪ‬
‫ﻣﻼﺋﻜﻪ ﺳﻼﻡ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ ﻫﻢ ﺩﺭ ﺩﻧﻴﺎ ﺑﺮﺍﻯ ﺑﻨﺪﮔﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﻫﻢ ﺩﺭ ﺁﺧﺮ ﺷﻔﺎﻋﺖ‪ ،‬ﺑﺴﻴﺎﺭ ﺟﺎﻯ ﺍﻣﻴﺪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﭼﻨﲔ ﻟﻄﻔﻰ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫]ﻏﺎﻓﺮ‪.[٧-٩:‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﻣﻼﺋﻜﻪ ﺑﻪ ﺍﻫﻞ ﺗﻮﺑﻪ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﻋﺬﺍﺏ ﺁﺗﺶ ﺑﺎﺯﺩﺍﺭﺩ ﻭ ﺑﻪ ‪‬ﺸﺘﻬﺎ ﺩﺍﺧﻞ ﻛﻨﺪ ﻭ ﭘﺪﺭﺍﻥ ﻭ ﻓﺮﺯﻧـﺪﺍﻥ ﻭ‬
‫ﺯﻧﺎﻧﺸﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﺑﻨﺪﮔﻰ ﺍﺯ ﺁ‪‬ﺎ ﻛﻤﺘﺮﺍﻧﺪ ﺑﺎ ﺁ‪‬ﺎ ﻭﺍﺭﺩ ‪‬ﺸﺖ ﮔﺮﺩﺍﻧﺪ ﻭ ﺍﺯ ﺑﺪﻳﻬﺎ ﺣﻔﻈﺸﺎﻥ ﻛﻨﺪ‪ .‬ﺁﻳﻪ ﺯﻳﺮ ﺷﺎﻳﺪ ﺩﺭ ﭘﺬﻳﺮﺵ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﺩﻋﺎ ﺍﺳﺖ ]ﻃﻮﺭ‪ .[٢١:‬ﺗﻮﺿﻴﺢ ﻫﺮ ﺩﻭ‬
‫ﺁﻳﻪ ﺩﺭ »ﺫﺭﺀ« ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺁﻳﻪ ﺩﻭﻡ ﺍﺯ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺍﻋﻢ‪ ‬ﺍﺳﺖ‪.‬‬
‫ﺽ« ﺷﺎﻣﻞ ﻋﻤﻮﻡ ﺍﺳﺖ ﺍﻋﻢ‪ ‬ﺍﺯ ﺗﻮﺑﻪ ﻛﺎﺭ ﻭ ﻏﲑﻩ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻄﻠﻖ ﻣﺆﻣﻨﲔ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻟﻔـﻆ‬
‫* ]ﺷﻮﺭﻯ‪ .[٥:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ »ِﻟ ‪‬ﻤ ‪‬ﻦ ﻓِﻰ ﺍﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫»‪‬ﻳﺴ‪‬ﺘ‪‬ﻐ‪ِ ‬ﻔﺮ‪‬ﻭ ﹶﻥ« ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﻣﻔﻴﺪ ﺩﻭﺍﻡ ﺍﺳﺖ ﻭ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﻼﺋﻜﻪ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺍﻳﻦ ﺍﺳﺘﻐﻔﺎﺭﺍﻧﺪ‪.‬‬
‫* ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٦-٢٨:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﻘﺎﻡ ﺷﻔﺎﻋﺖ ﺑﺮﺍﻯ ﻣﻼﺋﻜﻪ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﺑﻪ ﻛﺴﻰ ﺷﻔﺎﻋﺖ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﻣﻮﺭﺩ ﺭﺿﺎﻳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷﺪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻫﺴﺖ ﻛﻪ ﻣﺮﺍﺩ‪،‬‬
‫ﺭﺿﺎﻳﺖ ﺍﺯ ﻋﻘﻴﺪﻩ ﻭ ﻃﺮﻳﻘﻪ ﺍﺳﺖ ﻧﻪ ﺍﻋﻤﺎﻝ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻔﻊ«‪.‬‬
‫* ]ﳒﻢ‪ .[٢٦:‬ﺍﻳﻦ ﺁﻳﻪ ﻣﺎﻧﻨﺪ ﺁﻳﻪ ﺳﺎﺑﻖ ﺷﻔﺎﻋﺖ ﻣﻼﺋﻜﻪ ﺭﺍ ﺩﺭ ﺣﻖ‪ ‬ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻭ ﺍﺫﻥ ﻭ ﺭﺿﺎﻳﺖ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﺮﻁ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫ﳑﺜﻞ ﻭ ﺩﻳﺪﻩ ﺷﺪﻥ ﻣﻼﺋﻜﻪ‬
 ‫ﺩﺭ ﺟﺮﻳﺎﻥ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﺴﺖ ﻛﻪ ﻣﻼﺋﻜﻪ ﭼﻮﻥ ﻣﺄﻣﻮﺭ ﺑﻪ ﻋﺬﺍﺏ ﻗﻮﻡ ﻟﻮﻁ ﺷﺪﻧﺪ‪ ،‬ﺍﺑﺘﺪﺍ ﭘﻴﺶ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ ﻭ ﺑﻪ ﺍﻭ ﻣﮋﺩﻩ‬
‫ﻭﻻﺩﺕ ﺍﺳﺤﻖ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺩﺍﺩﻧﺪ ﻭ ﺁ‪‬ﺎ ﺩﺭ ﺻﻮﺭﺕ ﺑﺸﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﺁ‪‬ﺎ ﺭﺍ ﻧﺸﻨﺎﺧﺖ ﻭ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﮔﻮﺳﺎﻟﻪ ﺑﺮﻳﺎﻥ ﺁﻭﺭﺩ ﻭ ﭼﻮﻥ ﺩﻳﺪ ﳕﻰﺧﻮﺭﻧﺪ ﺗﺮﺳﻴﺪ‪ ،‬ﺁ‪‬ﺎ ﮔﻔﺘﻨﺪ‪:‬‬
‫ﻁ« ﺯﻥ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴـﻪ‬
‫ﻒ ﺍِﻧ‪‬ﺎ ﹸﺍﺭ‪‬ﺳِﻠﻨﺎ ﺍِﱃ ﹶﻗ ‪‬ﻮ ٍﻡ ﻟﹸﻮ ٍ‬
‫ﺨ ‪‬‬
‫ﺲ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺧﻴ ﹶﻔ ﹰﺔ ﻗﺎﻟﹸﻮﺍ ﻻ‪‬ﺗ ‪‬‬
‫ﺼ ﹸﻞ ِﺍﹶﻟ ‪‬ﻴ ِﻪ ‪‬ﻧ ِﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﹶﺍ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﻧﺘﺮﺱ ﻣﺎ ﻣ‪ ‬ﻠﹶﻜﻴﻢ ﻭ ﺑﺮﺍﻯ ﻗﻮﻡ ﻟﻮﻁ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩﺍﱘ »ﻓﹶ ﻠﹶﻤ‪‬ﺎ ﺭ‪‬ﺁﻯ ﹶﺍ‪‬ﻳ ِﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﻻ‪‬ﺗ ِ‬
‫ﷲ« ﺁﻧﻮﻗﺖ ﻣﻼﺋﻜﻪ ﭘﻴﺶ ﻟﻮﻁ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻧﺪ ﺁﳓﻀﺮﺕ ﻧﻴﺰ ﺁ‪‬ﺎ ﺭﺍ ﻧﺸﻨﺎﺧﺖ ﻭ ﺍﺯ‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﺍ ‪‬ﻣﺮِﺍ ِ‬
‫ﺍﻟﺴﻼﻡ« ﻧﻴﺰ ﺁ‪‬ﺎ ﺭﺍ ﺩﻳﺪ ﻭ ﺍﺯ ﻣﮋﺩﻩ ﻭﻻﺩﺕ ﺗﻌﺠ‪‬ﺐ ﻛﺮﺩ‪ ،‬ﮔﻔﺘﻨﺪ‪» :‬ﺍﹶﺗ‪ ‬ﻌﺠ‪‬ﺒ ‪‬‬
‫ﻭﺭﻭﺩ ﺁ‪‬ﺎ ﻛﻪ ﺑﺼﻮﺭﺕ ﺟﻮﺍﻥ ﺑﻮﺩﻧﺪ ﻧﺎﺭﺍﺣﺖ ﮔﺮﺩﻳﺪ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﻗﻮﻡ ﻟﻮﻁ ﺧﻮﺍﺳﺘﻨﺪ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻟﻮﻁ ﺑﮕﲑﻧﺪ ﻭ ﻟﻮﻁ ﺑﻴﭽﺎﺭﻩ ﺷﺪ ﮔﻔﺘﻨﺪ‪] :‬ﻫﻮﺩ‪.[٦٩-٨١:‬‬
‫ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﻣﺮﱘ ﺁﻣﺪﻩ ﻛﻪ‪ :‬ﻣﻠﻚ ﺩﺭ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﭘﻴﺶ ﻣﺮﱘ ﺁﻣﺪ‪ .‬ﻣﺮﱘ ﺗﺮﺳﻴﺪ ﻛﻪ ﺁﻥ ﺟﻮﺍﻥ ﺷﺎﻳﺪ ﻧﻈﺮ ﺳﻮﱙ ﺑﻪ ﻣﺮﱘ ﺩﺍﺭﺩ ﮔﻔﺖ‪ :‬ﻣﻦ ﺍﺯ ﺗﻮ ﲞﺪﺍ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﻓﺮﺷﺘﻪ ﮔﻔﺖ‪:‬‬
‫]ﻣﺮﱘ‪.[١٩:‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎ ﺭﻭﺍﻳﺎﺕ ﺑﻴﺸﺘﺮ‪ ،‬ﺷﺎﻫﺪ ﺻﺪﻕﺍﻧﺪ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻼﺋﻜﻪ ﺩﺭ ﺻﻮﺭﺕ ﳑﺜﻞ ﺷﺪﻥ ﻗﺎﺑﻞ ﺭﺅﻳﺖﺍﻧﺪ ﻭ ﺩﺭ ﻗﻴﺎﻣﺖ ﻫﻢ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﻫﻢ ﺑﺪﻛﺎﺭﺍﻥ ﻣﻼﺋﻜﻪ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ ﭼﻨﺎﻧﻜﻪ‬
‫ﻓﺮﻣﻮﺩﻩ‪] :‬ﺭﻋﺪ‪ .[٢٣:‬ﻭ ﺩﺭﺑﺎﺭﻩ ﺑﺪﻛﺎﺭﺍﻥ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻓﺮﻗﺎﻥ‪] .[٢٢:‬ﺯﺧﺮﻑ‪.[٧٧:‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﺯﻳﺎﺩﻯ ﻫﺴﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻌﻀﻰ ﺍﺯ ﻣﻼﺋﻜﻪ ﳐﺼﻮﺻﹰﺎ ﺟﱪﺋﻴﻞ ﺭﺍ ﺩﻳﺪﻩﺍﻧﺪ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻧﻘﻞ ﺁ‪‬ﺎ ﻧﻴﺴﺖ‪ .‬ﻭ ﺩﺭ »ﺟﻦ‪ «‬ﺩﺭ ﺑﻨﺪ ﺩﻳﺪﻩ ﺷﺪﻥ‬
‫ﺟﻦ‪ ‬ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﺼﻤﺖ ﻣﻼﺋﻜﻪ‬
‫ﺁﻳﺎ ﻣﻼﺋﻜﻪ ﻣﻌﺼﻮﻡﺍﻧﺪ؟ ﺁﻳﺎ ﻗﺪﺭﺕ ﮔﻨﺎﻩ ﻛﺮﺩﻥ ﺩﺍﺭﻧﺪ ﻭ ﳕﻰﻛﻨﻨﺪ ﻭ ﻳﺎ ﻳﻚ ﺑﻌﺪﻯ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻭ ﻗﺎﺩﺭ ﺑﻪ ﮔﻨﺎﻩ ﻧﻴﺴﺘﻨﺪ؟‬
‫]ﲢﺮﱘ‪.[٦:‬‬
‫ﷲ‪ «...‬ﻇﺎﻫﺮﹰﺍ ﺳﺎﻟﺒﻪ ﺑﻪ ﺍﻧﺘﻔﺎﺀ ﻣﻮﺿﻮﻉ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻇﻬﻮﺭﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺪﺭﺕ ﺑﻪ ﮔﻨﺎﻩ ﺩﺍﺭﻧﺪ ﻭﱃ ﳕﻰﻛﻨﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﻗﺎﺩﺭ ﻧﻴﺴﺘﻨﺪ ﻭ ﳕﻰﻛﻨﻨﺪ‪ .‬ﻫﻜﺬﺍ »ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮ ﹶﻥ‬
‫ﲨﻠﻪ »ﻻﻳ‪‬ﻌ‪‬ﺼ‪‬ﻮ ﹶﻥ ﺍ َ‬
‫ﻣﺎ ﻳ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻗﺎﺩﺭ ﺑﻪ ﮔﻨﺎﻩﺍﻧﺪ ﻭﱃ ﳕﻰﻛﻨﻨﺪ‪.‬‬
‫ﻭﱃ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻋﻤﻮﻡ ﻣﻼﺋﻜﻪ ﻧﻴﺴﺖ ﻭ ﻓﻘﻂ ﻭﺿﻊ ﻣﺄﻣﻮﺭﺍﻥ ﺟﻬﻨ‪‬ﻢ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻭﺍﺭﺩ ﺍﺳﺖ ﻛﻪ ﻣﻔﻴﺪ ﻋﻤﻮﻡﺍﻧﺪ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪.[٢٩-٢٦:‬‬
‫ﺍﺯ ﲨﻠﻪ »ﻻ ‪‬ﻳﺴ‪‬ﺒِﻘﹸﻮ‪‬ﻧ ‪‬ﻪ ﺑِﺎﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺎ ‪‬ﻣ ِﺮ ِﻩ ﻳ‪‬ﻌ‪‬ﻤ‪ ‬ﻠﹸﻮ ﹶﻥ« ﻣﺴﺘﻔﺎﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻗﺎﺩﺭ ﺑﻪ ﮔﻨﺎﻩﺍﻧﺪ ﻭﱃ ﳕﻰﻛﻨﻨﺪ ﳐﺼﻮﺻﹰﺎ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ﺍﺧﲑ ﻛﻪ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹸﻘ ﹾﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍِﻧ‪‬ﻰ ﺍِﻟﻪ‪ ‬ﻣ ‪‬ﻦ ﺩ ‪‬ﻭِﻧ ِﻪ« ﻛﻪ ﺍﮔﺮ‬
‫ﻛﺴﻰ ﺍﺯ ﺁ‪‬ﺎ ﺍﺩ‪‬ﻋﺎﻯ ﻣﻌﺒﻮﺩﻳ‪‬ﺖ ﻛﻨﺪ ﻣﻮﺭﺩ ﻋﺬﺍﺏ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻗﺪﺭﺕ ﺍﻳﻦ ﺍﺩ‪‬ﻋﺎ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﻧﻴﺰ ﺁﻳﺎﺕ ﺷﺎﻣﻞ ﻋﻤﻮﻡ ﻣﻼﺋﻜﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﺎﺣﺼﻞ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻼﺋﻜﻪ ﻣﻌﺼﻮﻣﻨﺪ ﻭ ﳐﺘﺎﺭ‪ .‬ﺑﻪ ﺑﻘﻴ‪‬ﻪ ﻣﻄﻠﺐ ﺗﻮﺟ‪‬ﻪ ﻛﻨﻴﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٣٤:‬ﺍﮔﺮﺍﺑﻠﻴﺲ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺟﺮﻳﺎﻥ ﺁﺩﻡ ﻭ ﺍﺑﻠﻴﺲ ﻭ ﺳﺠﺪﻩ ﻣﻼﺋﻜﻪ ﺯﺑﺎﻥ ﺣﺎﻝ ﻭ ﲡﺴﻴﻢ ﻭﺍﻗﻊ ﺑﻪ ﺻﻮﺭﺕ ﺩﺍﺳﺘﺎﻥ ﻧﺒﺎﺷﺪ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﻣﻠﻚ ﮔﻨﺎﻩ ﻣﻰﻛﻨﺪ ﻭ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺍﺛﺒﺎﺕ ﺍﻳﻨﻜﻪ ﺍﺑﻠﻴﺲ ﻣﻠﻚ ﺍﺳﺖ ﻭ ﻣﺎﺟﺮﺍ ﺑﻪ ﺻﻮﺭﺕ ﻇﺎﻫﺮ ﺑﻮﺩﻩ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺷﻄﻦ ‪ -‬ﺷﻴﻄﺎﻥ«‪.‬‬
‫ﺩﺭ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﺫﻳﻞ ﻟﻔﻆ ﻓﻄﺮﺱ ﺍﺯ ﺟﺎﻣﻊ ﺑﺰﻧﻄﻰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ :‬ﻓﻄﺮﺱ ﻣﻠﻜﻰ ﺑﻮﺩ‪ ،‬ﻋﺮﺵ ﺧﺪﺍ ﺭﺍ ﻃﻮﺍﻑ ﻣﻰﻛﺮﺩ ﺩﺭ ﭼﻴﺰﻯ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍ‬
‫ﻛﻮﺗﺎﻫﻰ ﻛﺮﺩ ﺟﻨﺎﺣﺶ ﺑﺮﻳﺪﻩ ﺷﺪ )ﻣﻘﺎﻣﺶ ﭘﺎﻳﲔ ﺁﻣﺪ( ﺑﻪ ﺟﺰﻳﺮﻩﺍﻯ ﺍﺯ ﺟﺰﺍﺋﺮ ﺭﺍﻧﺪﻩ ﮔﺸﺖ‪ ،‬ﭼﻮﻥ ﺍﻣﺎﻡ ﺣﺴﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪ ﺟﱪﺋﻴﻞ ﺑﺮﺍﻯ ﻋﺮﺽ ﺗﱪﻳﻚ ﳏـﻀﺮ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ« ﺁﻣﺪ ﺩﺭ ﺿﻤﻦ ﺍﺯ ﳏﻞﹼ ﻓﻄﺮﺱ ﮔﺬﺷﺖ‪ ،‬ﻓﻄﺮﺱ ﺑﻪ ﺟﱪﺋﻴﻞ ﺍﻟﺘﻤﺎﺱ ﳕﻮﺩ‪ ،‬ﺟﱪﺋﻴﻞ ﮔﻔﺖ‪ :‬ﻣﺄﻣﻮﺭﻡ ﺑﺮﺍﻯ ﻋﺮﺽ ‪‬ﻨﻴﺖ ﺑﻪ ﳏﻀﺮ ﺣﻀﺮﺕ ﳏﻤﺪ‬
‫»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺑﺮﻭﻡ ﻛﻪ ﻣﻮﻟﻮﺩﻯ ﺑﺮﺍﻯ ﻭﻯ ﻣﺘﻮﻟﹼﺪ ﺷﺪﻩ ﺍﺳﺖ ﻣﻰﺧﻮﺍﻫﻰ ﺗﺮﺍ ﻧﻴﺰ ﺑﺎ ﺧﻮﺩ ﺑﱪﻡ‪ ،‬ﻓﻄﺮﺱ ﻣﺎﻳﻞ ﺷﺪ‪ ،‬ﺟﱪﺋﻴﻞ ﺍﻭ ﺭﺍ ﳏﻀﺮ ﺁﻥ ﺣﻀﺮﺕ ﺁﻭﺭﺩ‪ ،‬ﻓﻄﺮﺱ ﺑـﺎ‬
‫ﺍﻧﮕﺸﺘﺶ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻟﺘﻤﺎﺱ ﻛﺮﺩ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺎﻟﺖ ﺭﺍ ﺑﻪ ﺑﺪﻥ ﺣﺴﲔ ﲟﺎﻝ‪ .‬ﺍﻭ ﭼﻨﺎﻥ ﻛﺮﺩ ﻭ ﭘﺮﻭﺍﺯ ﳕﻮﺩ‪ .‬ﺳﻨﺪ ﺭﻭﺍﻳﺖ ﺩﺭ ﲝﺎﺭ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺩﺭ ﺳﺮﺍﺋﺮ ﺍﺯ ﺟﺎﻣﻊ ﺑﺰﻧﻄﻰ ﺍﺯ‬
‫ﻋﻴﺴﺎﻥ ﻣﻮﱃ ﺳﺪﻳﺮ ﺍﺯ ﺍﰉ ﻋﺒﺪﺍﷲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺍﺯ ﻣﺮﺩﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﺯ ﭘﺪﺭﺵ ﺍﺯ ﺍﰉ ﻋﺒﺪﺍﷲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ ،‬ﮔﻮﻳﺪ ﲨﻌﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﻓﻄﺮﺱ‪...‬‬
‫ﺤ ‪‬ﻦ ﻋﺎﺋِﺬﹸﻭ ﹶﻥ‬
‫ﺱ ِﺑ ‪‬ﻤ ‪‬ﻬ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻧ ‪‬‬
‫ﺷﻴﺦ ﺭﲪﻪ ﺍﷲ ﺩﺭ ﻣﺼﺒﺎﺡ ﺭﺍﺟﻊ ﺑﻪ ﺳﻮﻡ ﺷﻌﺒﺎﻥ ﺩﻋﺎﺋﻰ ﺍﺯ ﺣﻀﺮﺕ ﻋﺴﻜﺮﻯ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺩﺭ ﺿﻤﻦ ﺁﻥ ﺍﻳﻦ ﲨﻠﻪ ﺍﺳﺖ » ‪‬ﻭ ﻋﺎ ﹶﺫ ﹸﻓ ﹾﻄ ‪‬ﺮ ‪‬‬
‫ِﺑ ﹶﻘ ‪‬ﺒ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ« ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺭﻭﺍﻳﺖ ﺑﺰﻧﻄﻰ ﺍﺳﺖ‪.‬‬
‫ﺝ ِﺑ ِﻪ ﻣِﻨ‪‬ﻬﺎ ﻣ‪ ‬ﻠﹶﻜ ﹰﺎ«‪.‬‬
‫ﺠﻨ‪ ‬ﹶﺔ ‪‬ﺑﺸ‪‬ﺮﹰﺍ ِﺑ ﹶﺎ ‪‬ﻣ ٍﺮ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﷲ ﺳ‪‬ﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬ﻪ ِﻟ‪‬ﻴ ‪‬ﺪ ِﺧ ﹶﻞ ﺍ ﹾﻟ ‪‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ .١٩٠‬ﻣﻌﺮﻭﻑ ﺑﻪ )ﻗﺎﺻﻌﻪ( ﺍﺯ ﺍﺑﻠﻴﺲ ﺑﻪ ﻟﻔﻆ ﻣﻠﻚ ﺗﻌﺒﲑ ﺁﻭﺭﺩﻩ »ﻛﹶﻠﹼﺎ ﻣﺎ ﻛﺎ ﹶﻥ ﺍ ُ‬
‫ﻧﻘﻞ ﺷﻴﺦ ﺩﺭ ﻣﺼﺒﺎﺡ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﻪ ﻗﺎﺳﻢ ﺑﻦ ﻋﻼﺀ ﳘﺪﺍﱏ ﻭﻛﻴﻞ ﺍﻣﺎﻡ ﻋﺴﻜﺮﻯ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺗﻮﻗﻴﻊ ﺭﺳﻴﺪ ﻛﻪ ﻣﻮﻻﻧﺎﺍﳊﺴﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﻭﺯ ﺳﻮﻡ ﺷﻌﺒﺎﻥ ﻣﺘﻮﻟﹼﺪ ﺷﺪ ﺁﻥ‬
‫ﺱ ِﺑ ‪‬ﻤ ‪‬ﻬ ِﺪ ِﻩ‪ «...‬ﺩﺭ ﺿﻤﻦ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺭﺍ ﺭﻭﺯﻩ ﺑﮕﲑ ﻭ ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﲞﻮﺍﻥ‪ :‬ﹶﺍﻟﱠﻠﹼ ‪‬ﻬﻢ‪ ...‬ﻛﻪ ﲨﻠﻪ »ﻋﺎ ﹶﺫ ﹸﻓ ﹾﻄ ‪‬ﺮ ‪‬‬
‫ﺩﺭ ﺭﺟﺎﻝ ﻛﺸﻰ ﺩﺭ ﺫﻛﺮ ﳏﻤﺪﺑﻦ ﺳﻨﺎﻥ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﭼﻮﻥ ﺑﻪ ﺑﺮﻛﺖ ﺩﻋﺎﻯ ﺍﻣﺎﻡ ﺟﻮﺍﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭﺩ ﭼﺸﻢ ﳏﻤﺪﺑﻦ ﺳﻨﺎﻥ ﺑﺮﻃﺮﻑ ﺷﺪ‪ ،‬ﳏﻤﺪ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﮔﻔﺖ »ﻳﺎ ﺷ‪‬ﺒﻴ ‪‬ﻪ‬
‫ﺱ« ﺳﭙﺲ ﳏﻤﺪﺑﻦ ﻣﺮﺯﺑﺎﻥ ﺍﺯ ﺍﺑﻦ ﺳﻨﺎﻥ ﭘﺮﺳﻴﺪ‪ :‬ﻣﻘﺼﻮﺩﺕ ﺍﺯ ﺷﺒﻴﻪ ﺻﺎﺣﺐ ﻓﻄﺮﺱ ﭼﻪ ﭼﻴﺰ ﺑﻮﺩ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﺑﻪ ﻣﻠﻜﻰ ﺍﺯ ﻣﻼﺋﻜﻪ ﻛﻪ ﻓﻄﺮﺱ ﻧﺎﻡ ﺩﺍﺷﺖ ﻏﻀﺐ ﻛﺮﺩ‬
‫ﺐ ﹸﻓ ﹾﻄ ‪‬ﺮ ِ‬
‫ﺻﺎ ِﺣ ِ‬
‫ﺍﱁ‪...‬‬
‫ﺳﻨﺪ ﺭﻭﺍﻳﺖ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﲪﺪﻭﻳﻪ ﺍﺯ ﺍﺑﻮﺳﻌﻴﺪ ﺁﺩﻣﻰ ﺍﺯ ﳏﻤﺪﺑﻦ ﻣﺮﺯﺑﺎﻥ ﺍﺯ ﳏﻤﺪﺑﻦ ﺳﻨﺎﻥ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺑﻪ ﺍﻳﻦ ﺳﻨﺪ ﻛﺸﻰ ﮔﻮﻳﺪ ﲞﻂﹼ ﺟﱪﺋﻴﻞ ﺑﻦ ﺍﲪﺪ ﺩﻳﺪﻡ ﻛﻪ ﺭﻭﺍﻳﺘﻢ ﻛﺮﺩ ﳏﻤﺪﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﺯ ﺍﲪﺪﺑﻦ ﺍﰉﻧﺼﺮ ﻭ ﳏﻤﺪﺑﻦ ﺳﻨﺎﻥ ﻛﻪ‬
‫ﮔﻔﺘﻨﺪ‪ ...‬ﺩﺭ ﺁﺧﺮ ﺣﺪﻳﺚ ﻫﺴﺖ ﻛﻪ ﺍﺑﻦ ﺳﻨﺎﻥ ﮔﻔﺖ‪ :‬ﻓﻄﺮﺳﻴ‪‬ﺔ ﻓﻄﺮﺳﻴ‪‬ﺔ‪ .‬ﻭﺍﷲ ﺍﻋﻠﻢ‪.‬‬
‫ﻣﻼﺋﻜﻪ ﻭ ﻣﺮﮒ‬
‫ﷲ« ﻣﻼﺋﻜﻪﺍﻧﺪ ﻛﻪ ﳔﻮﺍﻫﻨﺪ ﻣﺮﺩ‪.‬‬
‫ﺽ« ﺩﺭ ﻧﻔﺦ ﺻﻮﺭﺍﻭﻝ ﺧﻮﺍﻫﻨﺪ ﻣﺮﺩ ﻭ ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺍِﻟﹼﺎ ‪‬ﻣ ‪‬ﻦ ﺷﺎﺀَﺍ ُ‬
‫ﺕ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻰ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫]ﺯﻣﺮ‪ .[٦٨:‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ » ‪‬ﻣ ‪‬ﻦ ﻓِﻰ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﳕﻞ‪ .[٨٧:‬ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﻧﻔﺦ ﺻﻮﺭ ﻧﻔﺦ ﺍﻭﻝ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻓﺰﻉ‪ ،‬ﻓﺰﻉ ﻣﺮﮒ ﺑﺎﺷﺪ‪ .‬ﻭﱃ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﻧﻔﺦ ﺻﻮﺭ ﺩﻭﻡ ﺍﺳﺖ ﺑﻪ ﻗﺮﻳﻨﻪ » ‪‬ﻭ ﹸﻛﻞﹲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﻩ‬
‫ﻉ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ِﺌ ٍﺬ ﺁﻣِﻨ‪‬ﻮ ﹶﻥ«‪.‬‬
‫ﺴ ‪‬ﻨ ِﺔ ﹶﻓ ﹶﻠ ‪‬ﻪ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻬﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﺰ ِ‬
‫ﺤ‪‬‬
‫ﺩﺍﺧِﺮﻳ ‪‬ﻦ« ﻭ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ‪ .٨٩‬ﳘﲔ ﺳﻮﺭﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ‪ » :‬ﻣ ‪‬ﻦ ﺟﺎ َﺀ ﺑِﺎﹾﻟ ‪‬‬
‫ﷲ« ﺍﺯ ﺁﺛﺎﺭ ﻧﻔﺦ ﺍﻭﻝ ﻭ » ﹸﻛﻞﹲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﻩ ﺩﺍﺧِﺮﻳ ‪‬ﻦ« ﺍﺯ ﺁﺛﺎﺭ ﻧﻔﺦ ﺩﻭﻡ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺽ ﺍِﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ﺷﺎ ﺀَﺍ ُ‬
‫ﺕ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻰ ﺍﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﻉ ‪‬ﻣ ‪‬ﻦ ﻓِﻰ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ ﻣﺮﺍﺩ ﺍﺯ ﻧﻔﺦ ﺻﻮﺭ ﺍﻋﻢ ﺍﺳﺖ ﻭ » ﹶﻓ ِﺰ ‪‬‬
 ‫ﷲ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻛﺪﺍﻡ ﻛﺴﺎﻧﻨﺪ؟ ﺍﻳﻨﻜﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺍﺯ‬
‫ﺑﻪ ﻫﺮﺣﺎﻝ ﺑﺎ ﺍﻳﻦ ﺁﻳﻪ ﳕﻰﺷﻮﺩ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩ ﻛﻪ ﻣﻼﺋﻜﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﳔﻮﺍﻫﻨﺪ ﻣﺮﺩ ﻭﱃ ﻣﺮﺍﺩ ﺍﺯ »ِﺍﻻﱠ ‪‬ﻣ ‪‬ﻦ ﺷﺎ ﺀَﺍ ُ‬
‫ﺻﻌﻘﻪ ﺍﻭﻝ ﺟﺎﻥ ﺳﺎﱂ ﺑﻪ ﺩﺭ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ ﻳﻘﲔ ﺍﺳﺖ ﻭﱃ ﺁ‪‬ﺎ ﻛﺪﺍﻡ ﺍﻧﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻣﻼﺋﻜﻪ ﻳﺎ ﻻﺍﻗﻞ ﻗﺴﻤﱴ ﺍﺯ ﺁ‪‬ﺎﺍﻧﺪ ﺯﻳﺮﺍ ﺁ‪‬ﺎ ﺣﺸﺮ ﻭ ﻧﺸﺮﻯ ﻭ ﻋﺬﺍﺏ ﻭ ‪‬ﺸﱴ ﻇﺎﻫﺮﹰﺍ ﻧﺪﺍﺭﻧﺪ‬
‫ﻭ ﻓﻘﻂ ﻭﺍﺳﻄﻪ ﻓﻴﺾ ﻭ ﻛﺎﺭﮔﺰﺍﺭﺍﻥ ﻋﺎﱂ ﺧﻠﻘﺖ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺩﺭ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻗﻮﱃ‪ :‬ﺁ‪‬ﺎ ﺟﱪﺋﻴﻞ‪ ،‬ﻣﻴﻜﺎﺋﻴﻞ‪ ،‬ﺍﺳﺮﺍﻓﻴﻞ ﻭ ﻋﺰﺭﺍﺋﻴﻞ ﺍﻧﺪ ﻛﻪ ﺑﻌﺪﹰﺍ ﺧﻮﺍﻫﻨﺪ ﻣﺮﺩ‪ .‬ﺑﻪ ﻗﻮﱃ ﺍﻳﻦ ﭼﻬﺎﺭﻧﻔﺮ ﻭ ﺣﺎﻣﻼﻥ ﻋﺮﺵ ﻣﺮﺍﺩﺍﻧﺪ‪ .‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺭﺿﻮﺍﻥ‪ ،‬ﺣﻮﺭ‪ ،‬ﻣﺎﻟﻚ ﻭ ﺯﺑﺎﻧﻴﻪ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﲨﻠﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎ‪‬ﺎ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎ ﳔﻮﺍﻫﻨﺪ ﻣﺮﺩ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺆﻳﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﭼﻮﻥ ﺧﺪﺍ »ِﻟ ‪‬ﻤ ِﻦ‬
‫ﻚ ﺍﹾﻟ ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ« ﻓﺮﻣﺎﻳﺪ ﺍﺭﻭﺍﺡ ﺍﻧﺒﻴﺎﺀ ﺩﺭ ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ‪ِ» :‬ﻟﻠﱠ ِﻪ ﺍﻟﹾﻮﺍ ِﺣ ِﺪ ﺍﻟﹾﻘﱠﻬﺎ ِﺭ«‪ .‬ﺭﻭﺍﻳﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺍﻝ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﻧﺪ‪.‬‬
‫ﺍ ﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺩﻥ ﻭﺯﻧﺪﻩ ﺷﺪﻥ ﻓﻘﻂ ﺷﺎﻣﻞ ﳐﻠﻮﻗﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺣﺴﺎﺏ ﻭ ﻛﺘﺎﺏ ﻭ ﻋﺬﺍﺏ ﻭ ‪‬ﺸﺖ ﺩﺍﺭﻧﺪ ﺧﻮﺍﻩ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﺭ »ﲰﺎﺀ« ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺧﻮﺍﻩ ﺩﺭ ﺯﻣﲔ‬
‫ﻭ ﺍﺛﺒﺎﺕ ﺍﻳﻨﻜﻪ ﻣﻼﺋﻜﻪ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ ﻣﺮﺩﻭ ﳘﭽﻨﲔ ﺍﺭﻭﺍﺡ‪ ،‬ﻣﺸﻜﻞ ﺑﻠﻜﻪ ﻏﲑﳑﻜﻦ ﺍﺳﺖ ﻭ »ﺍِﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ﺷﺎ َﺀ ﺍﻟﻠﱠ ‪‬ﻪ« ﻣﺸﻜﻞ ﺍﺳﺖ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﺭﻭﺍﺡ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺭ ﻧﻔﺦ ﺻﻮﺭ ﺍﻭﻝ ﳘﻪ ﺧﻮﺍﻫﻨﺪ ﻣﺮﺩ ﻣﮕﺮ ﻋﺪﻩﺍﻯ ﻛﻪ ﺧﺪﺍ ﺧﻮﺍﻫﺪﻭ ﺁ‪‬ﺎ ﻇﺎﻫﺮﺍ ﻣﻼﺋﻜﻪﺍﻧﺪ ﻛﻪ ﻇﻬﻮﺭ ﻗﻴﺎﻣﺖ ﺍﺣﺘﻴﺎﺟﻰ ﺑﻪ ﻣﺮﮒ ﺁ‪‬ﺎ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﺎﺷﻨﺪ ﻛﻪ ﻭﺍﺳﻄﻪ ﻓﻴﺾ‬
‫ﺍﻧﺪ‪.‬‬
‫ﺍﮔﺮ ﮔﻮﱙ‪] :‬ﻗﺼﺺ‪ .[٨٨:‬ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺟﺰ ﺫﺍﺕ ﺧﺪﺍ ﳘﻪ ﭼﻴﺰ ﻫﺎﻟﻚ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﺘﲎ ﺍﺳﺖ؟‬
‫ﮔﻮﻳﻴﻢ‪ :‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻫﻼﻙ ﻭ ﺑﻄﻼﻥ ﲤﺎﻡ ﺍﺷﻴﺎﺀ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻫﻴﭻ ﭼﻴﺰ ﺩﺭ ﻋﺎﱂ ﺟﺰ ﺫﺍﺕ ﺧﺪﺍ ﻣﺴﺘﻘﻞ ﻧﻴﺴﺖ ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪،‬‬
‫ﺁﻳﻪ ﻓﻮﻕ ﺩﻻﻟﺖ ﺑﺮ ﺣﺎﻝ ﺩﺍﺭﺩ ﻧﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﱪ ﻣﻰﺩﻫﺪ‪ ،‬ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﻛﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﺎ »ﺍِﻟﹼﺎ ‪‬ﻣ ‪‬ﻦ ﺷﺎﺀَﺍﻟﻠﹼ ‪‬ﻪ« ﻗﺎﺑﻞ ﲨﻊ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎﻳﺪ ﻣﻌﻨﺎﻳﺶ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﻳﺎ ﻧﻈﲑ ﺁﻥ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﺭﻳﺎﺳﺖ ﺟﱪﺋﻴﻞ‬
‫ﻣﻘﺘﻀﺎﻯ ﺁﻳﺎﺕ ]ﺗﻜﻮﻳﺮ‪ .[٢١-١٩:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺟﱪﺋﻴﻞ ﭘﻴﺶ ﻣﻼﺋﻜﻪ ﻣﻄﺎﻉ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺩﺳﺘﻮﺭﻯ ﺑﺪﻫﺪ ﺑﺎﻳﺪ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ ﺩﺭ »ﺭﻭﺡ« ﺫﻳﻞ ﻋﻨﻮﺍﻥ »ﻓﺮﺷﺘﻪ ﲞﺼﻮﺹ« ﺩﺭﺑﺎﺭﻩ‬
‫ﺻﻔﹼ ﹰﺎ« ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ﺭﻭﺡ ﺟﱪﺋﻴﻞ ﻭ ﺫﻛﺮ ﺍﻭ ﺩﺭ ﺭﺩﻳﻒ ﻣﻼﺋﻜﻪ ﺑـﺮﺍﻯ‬
‫ﺡ ‪‬ﻭ ﺍﻟﹾﻤﻼِﺋ ﹶﻜ ﹸﺔ ‪‬‬
‫ﺡ‪ .‬ﻳ‪‬ﻘﹸﻮ ‪‬ﻡ ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﺡ ‪ -‬ﺗ‪‬ﻨﱠﺰ ﹸﻝ ﺍﻟﹾﻤ‪‬ﻼِﺋ ﹶﻜ ﹸﺔ ﻭﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﺝ ﺍﻟﹾﻤ‪‬ﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﻭ ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﺁﻳﺎﺕ »‪‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺍﻓﻀﻠﻴﺖ ﻭ ﻣﻄﺎﻉ ﺑﻮﺩﻥ ﺍﻭﺳﺖ‪.‬‬
‫ﺤ ٍﺔ ﻣ‪‬ﺜﹾﲎ‬
‫ﻣﻰﻣﺎﻧﺪ ﺍﻳﻨﻜﻪ ﺁﻳﺎ ﭘﻴﺶ ﳘﻪ ﻣﻼﺋﻚ ﻣﻄﺎﻉ ﺍﺳﺖ ﻳﺎ ﻓﻘﻂ ﺑﺮ ﺁﻭﺭﻧﺪﮔﺎﻥ ﻭﺣﻰ ﻛﻪ ﻗﺒﻼ ﮔﻔﺘﻪ ﺷﺪ ﺣﻜﻮﻣﺖ ﺩﺍﺭﺩ؟ ﻇﻬﻮﺭ ﺁﻳﺎﺕ ﺩﺭ ﻋﻤﻮﻡ ﺍﺳﺖ ﺩﺭ »ﺟﻨﺢ« ﺫﻳﻞ »ﺍﹸﻭﱃ ﹶﺍ ‪‬ﺟِﻨ ‪‬‬
‫ﻉ« ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﻣﻼﺋﻜﻪ ﺑﺮ ﳘﺪﻳﮕﺮ ﺗﻔﺎﻭﺕ ﺩﺍﺭﻧﺪ ﻭ ﻇﻬﻮﺭ ]ﺻﺎﻓﺎﺕ‪ .[١٦٤:‬ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺚ ‪‬ﻭ ﺭ‪‬ﺑﺎ ‪‬‬
‫‪‬ﻭ ﺛﹸﻠ ﹶ‬
‫ﺟﻦ ﻭ ﻣﻠﻚ‬
‫ﺁﻳﺎ ﺟﻦ ﻭ ﻣﻠﻚ ﻳﻚ ﺣﻘﻴﻘﺘﻨﺪ ﻭ ﺍﺯ ﻳﻚ ﭼﻴﺰ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩﺍﻧﺪ ﻳﺎ ﻧﻪ؟ ﺁﻳﺎ ﺷﻴﻄﺎﻥ ﺍﺯ ﺟﻦ ﺍﺳﺖ ﻳﺎ ﺍﺯ ﻣﻠﻚ؟‬
‫ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺩﺭ »ﺑﻠﺲ ‪ -‬ﺍﺑﻠﻴﺲ« ﻭﺩﺭ »ﺷﻄﻦ ‪ -‬ﺷﻴﻄﺎﻥ« ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ ﻭﱃ ﻓﻌﻼ ﺑﺮ ﺧﻼﻑ ﺁﻧﭽﻪ ﮔﻔﺘﻪﺍﻡ ﺗﺮﺟﻴﺢ ﻣﻰﺩﻫﻢ ﻛﻪ ﺟﻦ ﻭ ﻣﻼﺋﻜﻪ ﺑﻨﺎﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻰﺷﻮﺩ ﻳﻚ ﺣﻘﻴﻘﺖ ﻧﻴﺴﺘﻨﺪ ﻭ ﺷﻴﻄﺎﻥ ﻣﻠﻚ ﻧﻴﺴﺖ ﺑﺪﻳﻦ ﺑﻴﺎﻥ‪:‬‬
‫‪ -١‬ﺩﺭ ﻗﺮﺁﻥﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻨﻜﻪ ﻣﻠﻚ ﺍﺯ ﭼﻪ ﭼﻴﺰ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﻣﻄﻠﱮ ﻧﻴﺎﻣﺪﻩ ﻭﱃ ﺩﻭ ﺩﻓﻌﻪ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﻛﻪ ﺟﺎﻥ ﺍﺯ ﺁﺗﺶ ﲞﺼﻮﺻﻰ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ]ﺣﺠﺮ‪] .[٢٧:‬ﺭﲪﻦ‪.[١٥:‬‬
‫ﻭ ﺷﻴﻄﺎﻥ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪ‪ »:‬ﺧ‪‬ﻠﹶﻘﹾﺘ‪‬ﲎ ِﻣ ‪‬ﻦ ﻧﺎ ٍﺭ«‪.‬‬
‫‪ -٢‬ﺭﺍﺟﻊ ﺑﻪ ﻣﻼﺋﻜﻪ ﺍﺑﺪﹰﺍ ﺫﻛﺮ ﮔﻨﺎﻫﻰ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻓﻘﻂ ]ﺍﻧﺒﻴﺎﺀ‪] .[٢٧-٢٦:‬ﲢﺮﱘ‪] .[٦:‬ﺍﻧﺒﻴﺎﺀ‪ .[٢٠:‬ﻭ ﻧﻈﲑ ﺍﻳﻨﻬﺎ‪ ،‬ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺑﺎﺭﻩ ﺟﻦ‪ ‬ﮔﻨﺎﻩ‪ ،‬ﺍﻃﺎﻋﺖ‪،‬‬
‫ﺷﺮﻙ‪ ،‬ﻣﺮﮒ‪ ،‬ﺭﻓﱳ ﺑﻪ ﺟﻬﻨﻢ ﻭ ﻏﲑﻩ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻋﺼﻴﺎﻥ ﺍﺑﻠﻴﺲ‪ ،‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺳﻮﺭﻩ ﺭﲪﻦ ﻭ ﺳﻮﺭﻩ ﺟﻦ ﻭ ﺁﺧﺮ ﺳﻮﺭﻩ ﺍﺣﻘﺎﻑ ﻭ »ﺟﻦ« ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻫﻴﭻ ﻳﻚ ﺩﺭ ﺑﺎﺭﻩ ﻣﻼﺋﻜﻪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺍﺑﻠﻴﺲ ﺩﺍﺭﺍﻯ ﺫﺭﻳﻪ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻛﻬﻒ‪ .[٥٠:‬ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﺫﺭﻳﻪ ﻣﻼﺋﻜﻪ ﺧﱪﻯ ﺩﺭ ﻗﺮﺁﻥ ﻭ ﻏﲑﻩ ﻧﻴﺴﺖ‪.‬‬
‫‪ -٤‬ﺷﻴﻄﺎﻥ ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ ﻓﻮﻕ ﺻﺮﻳﺢ ﺍﺳﺖ ﺍﺯ ﺟﻦ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺍﻣﺮ ﺧﺪﺍ ﺑﲑﻭﻥ ﺭﻓﺖ ﻭﱃ ﺩﺭﺟﺎﱙ ﺗﺼﺮﻳﺢ ﻧﺸﺪﻩ ﻛﻪ ﺍﻭ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﻣﮕﺮ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ ﺁﻳﺎﺕ ﺳﺠﺪﻩ ﻣﻼﺋﻜﻪ ﻭ‬
‫ﲨﻠﻪ ﻣﻨﻘﻮﻝ ﺍﺯ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻛﻪ ﺑﺮﺭﺳﻰ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫‪ -٥‬ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻫﺴﺖ ﻛﻪ » ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪﻭ‪ «‬ﻳﻌﲎ ﺷﻴﻄﺎﻥ ﻭ ﺫﺭﻳﻪﺍﺵ ﺩﴰﻦ ﺑﺸﺮﺍﻧﺪ ﺍﻣﺎ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺩﺍﻧﻴﻢ ﻣﻼﺋﻜﻪ ﺩﻭﺳﺖ ﺑﺸﺮﺍﻧﺪ ﻭ ﺑﻪ ﺁﺩﻡ ﺳﺠﺪﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺑﺮ ﺁﺩﻣﻴﺎﻥ ﭼﻨﺎﻧﻜﻪ‬
‫ﮔﺬﺷﺖ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪.‬‬
‫‪ -٦‬ﺩﺭﺑﺎﺭﻩ ﺟﻦ ﺁﻣﺪﻩ ]ﺍﻋﺮﺍﻑ‪] .[١٧٩:‬ﻓﺼ‪‬ﻠﺖ‪ .[٢٩:‬ﻭﱃ ﺍﺿﻼﻝ ﻭ ﺟﻬﻨﻤﻰ ﺑﻮﺩﻥ ﺩﺭﺑﺎﺭﻩ ﻣﻼﺋﻜﻪ ﻧﻴﺎﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ -٧‬ﺟﻦ ﺑﺎ ﺍﻧﺴﺎﻥ ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﻜﻠﻒ ﺯﻣﲔ ﻭ ﺩﻭﺵ ﺑﻪ ﺩﻭﺵ ﺍﻧﺴﺎﻥ ﺩﺭﻫﺪﺍﻳﺖ ﻭ ﺿﻼﻟﺖ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺟﻦ« ﮔﺬﺷﺖ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﻣﻠﻚ ﭼﻨﲔ ﭼﻴﺰﻫﺎ ﺭﺍ ﺳﺮﺍﻍ‬
‫ﻧﺪﺍﺭﱘ‪.‬‬
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‫ﺲ« ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻣﺘﺼﻞ ﺑﻮﺩﻥ ﻣﻰﺭﺳـﺎﻧﺪ‬
‫ﺴﺠ‪‬ﺪ‪‬ﻭﺍ ﺍِﻟﹼﺎ ﺍِﺑ‪‬ﻠﻴ ‪‬‬
‫ﺗﻨﻬﺎ ﭼﻴﺰﻳﻜﻪ ﺩﺭ ﺑﺎﺭﻩ ﻣﻠﻚ ﺑﻮﺩﻥ ﺍﺑﻠﻴﺲ ﺩﺍﺭﱘ ﻇﻬﻮﺭ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ ﺁﻳﺎﺕ » ‪‬ﻭِﺍ ﹾﺫ ﻗﹸ ﻠﹾﻨﺎ ﻟِ ﻠﹾﻤ‪‬ﻼِﺋ ﹶﻜ ِﺔ ﺍ ‪‬ﺳﺠ‪‬ﺪ‪‬ﻭﺍ ﻟِﺂ ‪‬ﺩ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﺍﺑﻠﻴﺲ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﻮﺩ‪ .‬ﻭﱃ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﭼﻮﻥ ﺟﻦ ﺑﺎ ﻣﻼﺋﻜﻪ ﺍﺯ ﺑﻌﻀﻰ ﺟﻬﺎﺕ ﻫﻢ ﺳﻨﺦﺍﻧﺪ ﻭ ﺍﺑﻠﻴﺲ ﺑﺎ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﺧﻄﺎﺏ ﲨﻊ ﺩﺭﺍﺛﺮ ﺗﻐﻠﻴﺐ ﺑﺮ ﺍﻭ ﻫﻢ ﺷﺎﻣﻞ ﺑـﻮﺩ ﻭﺍﻭ‬
‫ﻚ« ﻧﮕﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﻣﺮﺍ ﺍﻣﺮ ﻧﻜﺮﺩﻯ ﺩﺳﺘﻮﺭ ﻓﻘﻂ ﺑﺮﺍﻯ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﺑﻠﻜﻪ ﻣﺄﻣﻮﺭﻳﺖ ﺧﻮﻳﺶ ﺭﺍ‬
‫ﺠ ‪‬ﺪ ِﺍ ﹾﺫﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬‬
‫ﺴ‪‬‬
‫ﻚ ﺃﹶﻟﹼﺎ‪‬ﺗ ‪‬‬
‫ﻓﻬﻤﻴﺪ ﻛﻪ ﺍﻭ ﻫﻢ ﺩﺍﺧﻞ ﺩﺭ ﺧﻄﺎﺏ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ ﺟﻮﺍﺏ »ﻣﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﻣﺴﻠﻢ ﮔﺮﻓﺖ ﻭ ﺍﺳﺘﻜﺒﺎﺭ ﻛﺮﺩ‪.‬‬
‫ﻭ ﺍﻣﺎ ﲨﻠﻪ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻛﻪ ﺩﺭ ﻓﺼﻞ »ﻋﺼﻤﺖ ﻣﻼﺋﻜﻪ« ﺫﻛﺮ ﺷﺪ ﻭ ﺩﺭ »ﺑﻠﺲ« ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﳑﻜﻦ ﺍﺳﺖ ﻣﺸﻰ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻄﺎﺑﻖ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﻗﺮﺁﻥ ﺍﻭ ﺭﺍ‬
‫ﺑﻪ ﻃﻮﺭ ﺗﻐﻠﻴﺐ ﺩﺍﺧﻞ ﺩﺭﻣﻼﺋﻜﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻴﺰ ﻣﻠﻚ ﺍﻃﻼﻕ ﳕﻮﺩﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﻣﻴﺎﻥ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﻭ ﻣﺎﻧﻨﺪ ﺁ‪‬ﺎ ﻋﻤﻞ ﻣﻰﻛﺮﺩ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺷﺎﻳﺪ ﺍﻃﻼﻕ ﻗﺮﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﻧﺴﺦ ﻋﻤﻞ ﺑﺎﺷﺪ ﻛﻪ ﭼﻮﻥ ﻣﺎﻧﻨﺪ ﻣﻼﺋﻜﻪ ﺑﻪ ﺧﺪﺍ ﻋﺒﺎﺩﺕ ﻭﺑﻨﺪﮔﻰ ﻣﻰﻛﺮﺩ ﺍﺯ ﺍﻳﻦ ﳊﺎﻅ ﺩﺭ ﺭﺩﻳﻒ ﺁ‪‬ﺎ ﺑﻮﺩ ﻧﻪ ﺍﺯ ﳊﺎﻅ ﺍﲢﺎﺩ ﺩﺭ ﻫﻮﻳﺖ ﻭ ﺫﺍﺕ‪.‬‬
‫ﺧﺎﲤﻪ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻼﺋﻜﻪ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﲢﻘﻴﻖ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺭﻭﺍﻳﺎﺕ ﺩﺭﻳﺎﺑﻨﺪ‪ .‬ﺍﺯ ﻗﺒﻴﻞ ﻳﺎﺭﻯ ﺁ‪‬ﺎ ﺑﻪ ﺍﻫﻞ ﺍﳝﺎﻥ »‪‬ﺗ‪‬ﺘ ‪‬ﻨﺰ‪ ‬ﹸﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟﹾﻤ‪‬ﻼِﺋ ﹶﻜ ﹸﺔ« ﺳﻼﻡ ﻛﺮﺩﻧﺸﺎﻥ ﺑﻪ ﺍﻫﻞ‬
‫ﺏ ﺳ‪‬ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ« ﺁﻣﺪﻥ ﺑﻪ ﻳﺎﺭﻯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺩﺭ ﺟﻨﮓ »ﺑﺪﺭ« ﻭ ﻏﲑﻩ‪ ،‬ﻧﻮﺯﺩﻩ ﻧﻔﺮ ﺑﻮﺩﻥ ﻣﺎﻟﻜﺎﻥ ﺟﻬﻨﻢ ﻭ‬
‫‪‬ﺸﺖ »ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻼِﺋ ﹶﻜ ﹸﺔ ﻳ‪‬ﺪ‪‬ﺧ‪‬ﻠﹸﻮ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺑﺎ ٍ‬
‫ﻋﻠﺖ ﺍﻳﻦ ﺗﻌﺪﺍﺩ ﻭ ﻧﻈﺎﺋﺮ ﺍﻳﻨﻬﺎ‪.‬‬
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‫ﻣ‪‬ﻠﻚ = )ﺑﺮﻭﺯﻥ ﻗﻔﻞ( ﺁﻥ ﺩﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﲎ ﺣﻜﻮﻣﺖ ﻭ ﺍﺩﺍﺭﻩ ﺍﻣﻮﺭ ﺍﺳﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٨٩:‬ﺑﺮﺍﻯ ﺧﺪﺍ ﺍﺳﺖ ﺣﻜﻮﻣﺖ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ‪] .‬ﺑﻘﺮﻩ‪ .[١٠٢:‬ﭘـﲑﻭﻯ‬
‫ﻛﺮﺩﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺷﻴﺎﻃﲔ ﺩﺭﺑﺎﺭﻩ ﭘﺎﺩﺷﺎﻫﻰ ﻭ ﺣﻜﻮﻣﺖ ﺳﻠﻴﻤﺎﻥ ﻣﻰﮔﻔﺘﻨﺪ‪] .‬ﺑﻘﺮﻩ‪.[٢٤٧:‬‬
‫ﻣ‪ ‬ﻠِﻚ )ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭ ﻛﺴﺮ ﻻﻡ( ﭘﺎﺩﺷﺎﻩ ﻭ ﺁﻧﻜﻪ ﺩﺍﺭﺍﻯ ﺣﻜﻮﻣﺖ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[٤٣:‬ﭘﺎﺩﺷﺎﻩ ﮔﻔﺖ‪ :‬ﻣﻦ ﻫﻔﺖ ﮔﺎﻭ ﻓﺮﺑﻪ ﻣﻰﺑﻴﻨﻢ ]ﻃﻪ‪] .[١١٤:‬ﺣﺸﺮ‪] .[٢٣:‬ﺑﻘﺮﻩ‪.[٢٤٦:‬‬
‫ﲑ« ﺭﺍﻏﺐ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻣﻠﻚ ﺩﺭ ﺁﻳﻪ ﻓﺮﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭﺣﺪﻭﺩ ﻓﺮﻣﺎﻧﺪﻫﻰ ﺩﺍﺭﺍﻯ ﺣﻜﻮﻣﺖ ﻭ ﺍﺩﺍﺭﻩ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﻣﻌﲎ ﺁﻥ ﮔﻔﺘﻪ‪»:‬ﺍﹶﻟﹾﻘﺎ ِﺩﺭ‪‬ﺍﻟﹾﻮﺍ ِﺳ ‪‬ﻊ ﺍﹾﻟ ﹸﻘ ‪‬ﺪ ‪‬ﺭ ِﺓ ﺍﻟﱠﺬﻯ ﹶﻟ ‪‬ﻪ ﺍﻟﺴِﻴﺎ ‪‬ﺳ ﹸﺔ ‪‬ﻭ ﺍﻟﹾﺘ‪‬ﺪ‪‬ﺑ ‪‬‬
‫ﻑ ﺑِﺎ ﹾﻟﺎﹶ ‪‬ﻣﺮِﻭ‪‬ﺍﻟﻨ‪ ‬ﻬ ِﻰ ﻓِﻰ ﺍﹾﻟﺠ‪ ‬ﻤﻬ‪‬ﻮ ِﺭ« ﺁﻥ ﻣﺘﺨﺬ ﺍﺯ ﻣ‪‬ﻠﻚ ﺑﻀﻢ ﻣﻴﻢ ﻭ ﲨﻊ ﺁﻥ ﻣﻠﻮﻙ ﺍﺳﺖ ]ﳕﻞ‪ .[٣٤:‬ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٢٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺳﺘﻘﻼﻝ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺼ ِﺮ ‪‬‬
‫ﮔﻔﺘﻪ‪ » :‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺑﻨىﺎﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻣﺼﺮ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬
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‫ﻣِ ﻠﹾﻚ‪) :‬ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ ﻭ ﺳﻜﻮﻥ ﻻﻡ( ﻣﺎﻟﻚ ﺷﺪﻥ ﻭ ﺻﺎﺣﺐ ﺷﺪﻥ‪] .‬ﺍﺳﺮﺍﺀ‪ .[١٠٠:‬ﺑﮕﻮ ﺍﮔﺮ ﺧﺰﺍﺋﻦ ﺭﲪﺖ ﺧﺪﺍﱘ ﺭﺍ ﻣﺎﻟﻚ ﻭ ﺩﺍﺭﺍ ﺑﻮﺩﻳﺪ ﺁﻧﻮﻗﺖ ﺍﺯ ﺗﺮﺱ ﺍﻧﻔﺎﻕ ﺩﺳﺖ ﺑـﺎﺯ‬
‫ﻣﻰﺩﺍﺷﺘﻴﺪ‪.‬‬
‫ﺍﻓﻌﺎﻝ ﺁﻥ ﺑﻴﺸﺘﺮ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﺎﱙ ﺁﻳﺪ ﻣﺜﻞ ]ﺭﻋﺪ‪ .[١٦:‬ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺑﻪ ﻧﻔﻊ ﻭ ﺿﺮﺭﻯ ﻗﺎﺩﺭ ﻧﻴﺴﺘﻨﺪ‪.‬‬
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‫ﻣﺎﻟﻚ‪ :‬ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺳﺖ‪ .‬ﺑﻪ ﻣﻌﲎ ﺻﺎﺣﺐ ﻣﺎﻝ ﻭ ﺻﺎﺣﺐ ﺣﻜﻮﻣﺖ ﺁﻳﺪ ﻣﺜﻞ ]ﻳﺲ‪] .[٧١:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٢٦:‬ﻛﻪ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﺻﺎﺣﺐ ﻣﻠﻚ )ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ( ﺍﺳﺖ ﻭ ﻣﺜﻞ‬
‫]ﺯﺧﺮﻑ‪ .[٧٧:‬ﮔﻮﻳﻨﺪ ﺍﻯ ﻣﺎﻟﻚ ﺧﺪﺍﻳﺖ ﻣﺎ ﺭﺍ ﲟﲑﺍﻧﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻣﺘﺼﺮﻑ ﻭ ﺣﺎﻛﻢ ﺍﺳﺖ‪.‬‬
‫* ]ﻓﺎﲢﻪ‪ .[٢-٤:‬ﻋﺎﺻﻢ‪ ،‬ﻛﺴﺎﺋﻰ‪ ،‬ﺧﻠﻒ ﻭ ﻳﻌﻘﻮﺏ ﺣﻀﺮﻣﻰ ﺁﻥ ﺭﺍ ﻣﺎﻟﻚ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣ‪ ‬ﻠِﻚ )ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭ ﻛﺴﺮ ﻻﻡ( ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺎﻟﻚ ﺩﺭ ﺁﻳﻪ ﻣﺜﻞ ﻣﻠﻚ ﺑﻪ ﻣﻌﲎ ﺣﺎﻛﻢ ﻭ ﻣﺘﺼﺮ‪‬ﻑ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﻣﻌﲎ ﺻﺎﺣﺐ‪ .‬ﺯﻳﺮﺍ ﺻﺎﺣﺐ ﺑﻪ ﻣﺎﻝ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﻓﻼﱏ ﺻﺎﺣﺐ ﻓﻼﻥ ﻣﺎﻝ ﺍﺳﺖ‬
‫ﻭﱃ ﻣﻨﺎﺳﺐ ﺑﺎ »ﻳﻮﻡ« ﺣﻜﻮﻣﺖ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﺣﮑﻤﺮﺍﻥ ﺍﻣﺮﻭﺯ ﻓﻼﱏ ﺍﺳﺖ‪.‬‬
‫ﻣﻠﻴﻚ‪ :‬ﻣﺜﻞ ﻣ‪ ‬ﻠِﻚ ﺑﻪ ﻣﻌﲎ ﺻﺎﺣﺐ ﺣﻜﻮﻣﺖ ﺍﺳﺖ ]ﻗﻤﺮ‪ .[٥٤-٥٥:‬ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺩﺭ ‪‬ﺸﺘﻬﺎ ﻭ ‪‬ﺮﻫﺎﺍﻧﺪ ﺩﺭ ﻧﺰﺩ ﺻﺎﺣﺐ ﺣﻜﻮﻣﺖ ﺗﻮﺍﻧﺎ)ﺧﺪﺍ(‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫***‬
‫ﻣ‪ ‬ﻠﹾﻚ‪) :‬ﺑﺮﻭﺯﻥ ﻓﻠﺲ( ]ﻃﻪ‪» .[٨٧:‬ﻣﻠﻚ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻋﺎﺻﻢ ﻭ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﻭ ﺍﻫﻞ ﻛﻮﻓﻪ ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﺿﻢ‪ ‬ﻭ ﻧﻴﺰ ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺁﻥ ﻣﺼﺪﺭ ﻣﻠﻚ ﳝﻠﻚ‬
‫ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ ﻓﺘﺢ ﻣﻴﻢ ﺍﺯ ﻛﺴﺮ ﺁﻥ ﺍﻓﺼﺢ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺣﻜﻮﻣﺖ ﻳﻌﲎ‪ :‬ﻣﺎ ﺑﺎ ﻗﺪﺭﺕ ﻭ ﺍﺧﺘﻴﺎﺭ ﺩﺭ ﻛﺎﺭﻣﺎﻥ ﻭﻋﺪﻩ ﺗﻮ ﺭﺍ ﳐﺎﻟﻔﺖ ﻧﻜﺮﺩﱘ‪ ...‬ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﲎ ﻣﻠﻚ ﻭ ﻣﺎﻝ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻣﺎ ﺑﺎ ﻣﺎﻝ ﺧﻮﻳﺶ ﺑﺎ ﻭﻋﺪﻩ ﺗﻮ‬
‫ﳐﺎﻟﻔﺖ ﻧﻜﺮﺩﱘ ﺑﻠﻜﻪ ﭼﻴﺰﻫﺎﱙ ﺍﺯ ﺯﻳﻮﺭ ﻗﻮﻡ ﻭ ﻓﺮﻋﻮﻥ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﺍﻧﺪﺍﺧﺘﻴﻢ ﻭ ﺳﺎﻣﺮﻯ ﺑﺮﺩﺍﺷﺖ‪...‬‬
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‫ﻣﻠﻜﻮﺕ = ﺍﻳﻦ ﻟﻔﻆ ﭼﻬﺎﺭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪] .[٧٥:‬ﺍﻋﺮﺍﻑ‪ .[١٨٥:‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺣﻜﻮﻣﺖ ﻭ ﺗﺪﺑﲑﻯ ﻭ ﻧﻈﻤﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣ‪‬ﻠﹶﻜﹸﻮﺕ ﻣﺎﻧﻨﺪ ﻣ‪‬ﻠﹾﻚ )ﺑﺮﻭﺯﻥ ﻗﻔﻞ( ﺍﺳﺖ ﻭﱃ ﻣﻠﻚ ﺭﺳﺎﺗﺮ ﻭ ﺍﺑﻠﻎ ﺍﺳﺖ ﺯﻳﺮﺍ ﻭﺍﻭ ﻭ ﺗﺎﺀ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫ﻕ« ﺑﺮﺍﻯ ﺍﻭ ﺍﺳﺖ ﺣﻜﻮﻣﺖ ﻋﺮﺍﻕ‪.‬‬
‫ﺕ ﺍﻟﹾﻌِﺮﺍ ِ‬
‫ﺕ ﺍﺯ ﺭ‪‬ﻫ‪‬ﺒ‪‬ﺔ ﮔﻮﻳﻨﺪ‪»:‬ﹶﻟ ‪‬ﻪ ﻣ‪ ‬ﻠﹶﻜﹸﻮ ‪‬‬
‫ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﻣ‪ ‬ﻠﹶﻜﹸﻮﺕ ﺍﺯ ﻣ‪‬ﻠﹾﻚ )ﺑﺮﻭﺯﻥ ﻗﻔﻞ( ﺍﺳﺖ ﻣﺜﻞ ﺭ‪‬ﻫ‪‬ﺒ‪‬ﻮ ‪‬‬
‫ﻣﺎ ﻭﻗﺘﻴﻜﻪ ﺍﺯ ﻛﺎﺭﺧﺎﻧﻪﺍﻯ ﺩﻳﺪﻥ ﻣﻰﻛﻨﻴﻢ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺁﻥ ﻧﻈﻢ ﲞﺼﻮﺻﻰ ﺣﻜﻢ ﻓﺮﻣﺎ ﺍﺳﺖ ﻫﻢ ﺩﺭ ﺳﺎﺧﱳ ﻭ ﻫﻢ ﺩﺭ ﻛﺎﺭ ﺍﻧﺪﺍﺧﱳ ﺁﻥ ﳘﲔ ﻃﻮﺭ ﺍﺳﺖ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ‪ .‬ﻳﻌﲎ‪ :‬ﻭ‬
‫ﳘﺎﻧﻄﻮﺭ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺣﻜﻮﻣﺖ ﻭ ﻧﻈﻤﻲ ﻛﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩﱘ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ]ﻣﺆﻣﻨﻮﻥ‪] .[٨٨:‬ﻳﺲ‪ .[٨٣:‬ﭘﺎﻙ ﻭ ﻣﱰﹼﻩ ﺍﺳﺖ ﺧﺪﺍﻳﻲ ﻛﻪ ﺣﻜﻮﻣﺖ ﻭ ﺍﺩﺍﺭﻩ ﻫﺮ ﭼﻴﺰ ﺩﺭ ﺩﺳﺖ ﺍﻭ ﺍﺳﺖ‪.‬‬
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‫ﻣﻠﻞ = ﺍﻣﻼﻝ ﻭ ﺍﻣﻼﺀ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺑﻪ ﻧﻮﻳﺴﻨﺪﻩ ﺑﮕﻮﱙ ﺗﺎ ﺑﻨﻮﻳﺴﺪ‪ ،‬ﺍﻣﻼﻝ ﻟﻐﺖ ﺣﺠﺎﺯ ﻭ ﺑﲎ ﺍﺳﺪ ﻭ ﺍﻣﻼﺀ ﻟﻐﺖ ﺑﲎ ﲤﻴﻢ ﻭ ﻗﻴﺲ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﺍﮔﺮ ﺁﻧﻜﻪ‬
‫ﺣﻖ ﺑﻪ ﻋﻬﺪﻩ ﺍﻭﺳﺖ ﺍﺑﻠﻪ ﻳﺎ ﻋﺎﺟﺰ )ﺩﺭ ﺍﻣﻼﺀ( ﻳﺎ ﻧﺎﺗﻮﺍﻥ ﺑﺎﺷﺪ ﺳﺮﭘﺮﺳﺖ ﺍﻭ ﺑﻪ ﻋﺪﺍﻟﺖ ﺍﻣﻼ ﻛﻨﺪ ﻣﻠﻞ ﺑﻪ ﻣﻌﲎ ﻣﻼﻟﺖ ﻭ ﺍﻧﺪﻭﻩ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣ‪‬ﻦ = )ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ( ﺑﻪ ﭼﻨﺪ ﻣﻌﲎ ﺁﻳﺪ‪:‬‬
 ‫‪ -١‬ﺷﺮﻃﻴﻪ ﻛﻪ ﺑﻪ ﺩﻭ ﻓﻌﻞ ﺟﺰﻡ ﻣﻰﺩﻫﺪ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪.[١٢٣:‬‬
‫‪ -٢‬ﺍﺳﺘﻔﻬﺎﻡ‪ .‬ﳓﻮ ]ﻳﺲ‪ .[٥٢:‬ﻛﻰ ﻣﺎ ﺭﺍ ﺍﺯ ﻗﱪﻫﺎﳝﺎﻥ ﺑﺮﺍﻧﮕﻴﺨﺖ؟ ]ﻃﻪ‪ .[٤٩:‬ﮔﻔﺖ‪ :‬ﺍﻯ ﻣﻮﺳﻰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎ ﻛﻴﺴﺖ؟‬
‫‪ -٣‬ﺍﺳﻢ ﻣﻮﺻﻮﻝ ﻭ ﺍﻛﺜﺮ ﺩﺭ ﺍﻭﻟﻮﺍﺍﻟﻌﻘﻞ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜﻞ ]ﺣﺞ‪ .[١٨:‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﻏﲑ ﺍﻭﱃ ﺍﻟﻌﻘﻞ ﻧﻴﺰ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻧﻮﺭ‪ » .[٤٥:‬ﻣ ‪‬ﻦ ﻳ‪‬ﻤ‪‬ﺸﻰ ﻋ‪‬ﻠـﻰ ﺑ‪‬ﻄﹾﻨِـ ِﻪ«‬
‫ﺧﺰﻧﺪﮔﺎﻥ ﻭ » ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ﻤ‪‬ﺸﻰ ﻋ‪‬ﻠﻰ ﹶﺍ ‪‬ﺭ‪‬ﺑ ٍﻊ« ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬
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‫ﻣِﻦ = )ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ( ﺣﺮﻑ ﺟﺮ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺁﻥ ﭘﺎﻧﺰﺩﻩ ﻣﻌﲎ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﲨﻠﻪ ‪:‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮ ِﻡ‬
‫ﺻ ‪‬ﻤ ‪‬‬
‫‪ -١‬ﺍﺑﺘﺪﺍﺀ ﻏﺎﻳﺖ‪ .‬ﺑﻪ ﻗﻮﻝ ﲨﺎﻋﱴ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺁﻥ ﳘﲔ ﺍﺳﺖ ﻭ ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﺑﻪ ﺁﻥ ﺭﺍﺟﻊ ﺍﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﻣﻜﺎﻥ ﻭ ﺯﻣﺎﻥ ﻫﺮ ﺩﻭ ﺁﻳﺪ ﻣﺜﻞ ]ﺍﺳﺮﺍﺀ‪ .[١:‬ﻭ ﻣﺜﻞ » ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ«‪.‬‬
‫ﺍ ﹾﻟ ‪‬‬
‫‪ -٢‬ﺗﺒﻌﻴﺾ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] .[٢٥٣:‬ﻋﻨﻜﺒﻮﺕ‪ .[٤٠:‬ﻋﻼﻣﺘﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻟﻔﻆ »ﺑﻌﺾ« ﺩﺭ ﺟﺎﻯ ﺁﻥ ﻗﺮﺍﺭ ﮔﲑﺩ‪.‬‬
‫‪ -٣‬ﺑﻴﺎﻥ‪ .‬ﻭ ﺑﻴﺸﺘﺮ ﺑﻌﺪ ﺍﺯ ﻟﻔﻆ »ﻣﺎ« ﻭ » ‪‬ﻣﻬ‪‬ﻤﺎ« ﺁﻳﺪ ﳓﻮ ]ﻓﺎﻃﺮ‪] .[٢:‬ﺍﻋﺮﺍﻑ‪ .[١٣٢:‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﺣﺞ‪ .[٣٠:‬ﺧﺎﱃ ﺍﺯ »ﻣﺎ ‪‬ﻣﻬ‪‬ﻤﺎ« ﺍﺳﺖ‪ .‬ﺑﺎﻗﻰ ﻣﻌﺎﱏ ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺩﻳـﺪﻩ‬
‫ﺷﻮﺩ‪.‬‬
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‫ﻣﻨﺎﺓ = ]ﳒﻢ‪ .[٢٠:‬ﺍﺑﻦ ﻛﻠﱮ ﺩﺭ ﻛﺘﺎﺏ »ﺍﻻﺻﻨﺎﻡ« ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻣﻨﺎﺓ ﺑﱴ ﺑﻮﺩ ﻣﺘﻌﻠﻖ ﺑﻪ ﻗﺒﻴﻠﻪ ﻫﺬﻳﻞ ﻭ ﺧﺰﺍﻋﻪ‪ ،‬ﺍﻳﻦ ﺑﺖ ﺩﺭ ﺳﺎﺣﻞ ﺩﺭﻳﺎ ﺩﺭ ﻧﺎﺣﻴﻪ ﻣﺸﻠﻞ ﺩﺭ ﳏﻠﻰ ﻣﻮﺳﻮﻡ ﺑﻪ »ﻗﹸﺪﻳﺪ«‬
‫ﻣﻴﺎﻥ ﻣﻜﻪ ﻭ ﻣﺪﻳﻨﻪ ﻗﺮﺍﺭ ﺩﺍﺷﺖ‪ ،‬ﭘﻴﺶ ﳘﻪ ﻋﺮﺏ ﳏﺘﺮﻡ ﺑﻮﺩ ﻭ ﺩﺭ ﻛﻨﺎﺭﺵ ﻗﺮﺑﺎﱏ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﻗﺒﻴﻠﻪ ﺍﻭﺱ ﻭ ﺧﺰﺭﺝ ﺑﺮﺍﻯ ﺁﻥ ﻗﺮﺑﺎﱏ ﻭ ﻫﺪﺍﻳﺎ ﻣﻰﺑﺮﺩﻧﺪ‪.‬‬
‫ﻗﺒﻴﻠﻪ ﺍﻭﺱ ﻭ ﺧﺰﺭﺝ ﭼﻮﻥ ﺑﻪ ﺣﺞ ﻣﻰﺭﻓﺘﻨﺪ ﭘﺲ ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺳﺮﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﻣﻨﺎﺕ ﺗﺮﺍﺷﻴﺪﻩ ﻭ ﺁﻧﺮﺍ ﺍﲤﺎﻡ ﺣﺞ ﻣﻰﭘﻨﺪﺍﺷﺘﻨﺪ‪ ،‬ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺑﻪ ﻋﻠﺖ ﻋﻼﻗﻪ ﺑﻪ ﺁﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ‬
‫ﺭﺍ ﻋﺒﺪﻣﻨﺎﺕ ﻭ ﺯﻳﺪ ﻣﻨﺎﺕ ﻣﻰﻧﺎﻣﻴﺪﻧﺪ‪.‬‬
‫ﺟﺮﻳﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﺗﺎ ﺩﺭ ﺳﺎﻝ ﻫﺸﺘﻢ ﻫﺠﺮﺕ )ﺳﺎﻝ ﻓﺘﺢ ﻣﻜﻪ( ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﭼﻬﺎﺭ ﻳﺎ ﭘﻨﺞ ﻣﱰﻝ ﺍﺯ ﻣﺪﻳﻨﻪ ﺧﺎﺭﺝ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﻓﺮﺳﺘﺎﺩ‬
‫ﻣﻨﺎﺕ ﺭﺍ ﻣﻨﻬﺪﻡ ﻛﺮﺩ ﻭ ﺍﻣﻮﺍﻟﻴﻜﻪ ﺩﺭ ﺑﺘﻜﺪﻩ ﺑﻮﺩ ﭘﻴﺶ ﺁﻥ ﺣﻀﺮﺕ ﺁﻭﺭﺩ ﺍﺯﲨﻠﻪ ﺩﻭ ﺗﺎﴰﺸﲑ ﻛﻪ ﺍﰉ ﴰﺮ ﻏﺴﺎﱏ ﭘﺎﺩﺷﺎﻩ ﻏﺴﺎﻥ ﺑﻪ ﺁﳒﺎ ﻫﺪﻳﻪ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻳﻜﻰ ﺑﻨﺎﻡ ﳐﺪﻡ ﻭ ﺩﻳﮕﺮﻯ‬
‫ﺭﺳﻮﺏ ﺁﻥ ﺣﻀﺮﺕ ﻫﺮ ﺩﻭ ﺭﺍ ﺑﻪ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﲞﺸﻴﺪ‪ ،‬ﮔﻮﻳﻨﺪ‪ :‬ﺫﻭﺍﻟﻔﻘﺎﺭ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﴰﺸﲑ ﺑﻮﺩ‪.‬‬
‫ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻘﻮﱃ ﻻﺕ ﻭ ﻋﺰﻯ ﻭ ﻣﻨﺎﺕ ﺑﺘﻬﺎﱙ ﺑﻮﺩﻧﺪ ﺍﺯ ﺳﻨﮓ‪ ،‬ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻛﻌﺒﻪ ﮔﺬﺍﺷﺘﻪ ﻭﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﻟﻔﻆ »ﺍﹶ ﹾﻟﺎﹸﺧ‪‬ﺮﻯ« ﺍﺷﺎﺭﻩ ﺑﺎﺷﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﻣﻘﺎﻡ ﻣﻨﺎﺕ ﭘﻴﺶ ﺁ‪‬ﺎ ﺍﺯ ﻻﺕ ﻭ ﻋﺰﻯ ﻛﻤﺘﺮ ﺑﻮﺩﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺗﻔﺴﲑ ﺟﻼﻟﲔ ﻭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﻣﺮﺍ ﺧﱪ ﺩﻫﻴﺪ ﺍﺯ ﻻﺕ ﻭ ﻋﺰﻯ ﻭ ﻣﻨﺎﺕ ﻛﻪ ﺳﻮﻣﲔ ﺩﻳﮕﺮ ﺁ‪‬ﺎﺳﺖ )ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﻧﻔﻊ ﻭ ﺿﺮﺭﻯ ﺩﺍﺭﻧﺪ ﻛﻪ ﻣﻰﭘﺮﺳﺘﻴﺪ؟!( ﺁﻳﺎ ﭘﺴﺮ ﺧﺎﺹ ﴰﺎﺳﺖ ﻭ ﺩﺧﺘﺮ ﺧﺎﺹ ﺧﺪﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﻗﺴﻤﺖ ﻇﺎﳌﺎﻧﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻥ ﺳﻪ ﺑﺖ ﺭﺍ ﺩﺧﺘﺮ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﻳﺎ ﻣﻼﺋﻜﻪ ﺭﺍ ﻛﻪ ﺩﺧﺘﺮﺍﻥ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﺁﻥ ﺳﻪ ﺑﺖ ﺭﺍ ﲤﺜﺎﻝ ﻣﻼﺋﻜﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻟﺬﺍ ﭘﺸﺖ ﺳﺮ‬
‫ﺁﻥ ﺁﻣﺪﻩ »ﹶﺃﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟﺬﱠ ﹶﻛ ‪‬ﺮ ‪‬ﻭﹶﻟ ‪‬ﻪ ﺍﻟﹾﺎﹸﻧ‪‬ﺜﻰ« ﻭ ﺷﺎﻳﺪ ﻣﻄﻠﺐ ﺍﻳﻦ ﺁﻳﻪ ﻏﲑ ﺍﺯ ﻣﻄﻠﺐ ﺁﻳﺎﺕ ﻣﺎﻗﺒﻞ ﺑﺎﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻋﺰﻯ« ﻭ »ﻻﺕ«‪.‬‬
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‫ﻣﻨﻊ = ﺑﺎﺯ ﺩﺍﺷﱳ‪ .‬ﺿﺪ ﻋﻄﺎ ﻛﺮﺩﻥ‪] .‬ﺍﻋﺮﺍﻑ‪ .[١٢:‬ﭼﻪ ﭼﻴﺰ ﺑﺎﺯﺩﺍﺷﺖ ﺍﻳﻨﻜﻪ ﺳﺠﺪﻩ ﻧﻜﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﻣﺮﺕ ﻛﺮﺩﻡ؟‬
‫ﻣ‪‬ﻨ‪‬ﻮﻉ‪ :‬ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺴﻴﺎﺭ ﺑﺎﺯﺩﺍﺭﻧﺪﻩ ]ﻣﻌﺎﺭﺝ‪ .[٢١:‬ﭼﻮﻥ ﺧﲑ ﺑﻪ ﺍﻭ ﺭﺳﺪ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻊ ﻭ ﲞﻴﻞ ﺍﺳﺖ‪.‬‬
‫ﻣ‪‬ﻨ‪‬ﺎﻉ ﻧﻴﺰ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺷﺪﻳﺪ ﺍﳌﻨﻊ ]ﻗﻠﻢ‪.[١٢:‬‬
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‫ﻣﻦ‪) = ‬ﺑﻪ ﻓﺘﺢ ﻣﻴﻢ( ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٦٢:‬ﻭ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٦٤:‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻦ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻗﻄﻊ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ]ﻓﺼ‪‬ﻠﺖ‪ .[٨:‬ﻳﻌﲎ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﭘﺎﺩﺍﺵ‬
‫ﻏﲑ ﻣﻘﻄﻮﻉ ﻭ ﺍﺑﺪﻯ‪ .‬ﻣﻨﺖ ‪‬ﺎﺩﻥ ﻭ ﺑﻪ ﺭﺥ ﻛﺸﻴﺪﻥ ﻧﻌﻤﺖ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻨﺔ ﮔﻮﻳﻨﺪ ﻛﻪ ﻭﻇﻴﻔﻪ ﻧﻌﻤﺖ ﺷﺪﻩ ﺭﺍ ﻗﻄﻊ ﻣﻰﻛﻨﺪ )ﺩﻳﮕﺮ ﺑﺮ ﺍﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺖ ﺗﺸﻜﺮ ﻛﻨﺪ ﻳﺎ‬
‫ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺍﳒﺎﻡ ﺩﻫﺪ( ﺍﻳﻀﹰﺎ ﻣﻨﺔ ﺑﻪ ﻣﻌﲎ ﻧﻌﻤﺖ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﻪ ﻭﺍﺳﻄﻪ ﺁﻥ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻯ ﻗﻄﻊ ﻭ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﻓﻴﻮﻣﻰ ﺩﺭ ﻣﺼﺒﺎﺡ ﺍﺳﺖ ﻭ ﳑﻨﻮﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻘﻄﻮﻉ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ ﻣﺮﮒ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻨﻮﻥ ﮔﻮﻳﻨﺪ ﻛﻪ ﻗﺎﻃﻊ ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ‪» :‬ﺍﹶﻟﹾﻤ‪‬ـﻦ‪:‬‬
‫ﺤ ‪‬ﺒ ﹶﻞ‪ :‬ﹶﻗ ﹶﻄ ‪‬ﻌ ‪‬ﻪ« ﻳﻌﲎ ﺭﻳﺴﻤﺎﻥ ﺭﺍ ﺑﺮﻳﺪ‪.‬‬
‫ﹶﺍ ﹾﻟ ﹶﻘ ﹾﻄ ‪‬ﻊ« ﻭ ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ‪ » :‬ﻣﻦ‪ ‬ﺍ ﹾﻟ ‪‬‬
‫ﺭﺍﻏﺐ ﻧﺴﺒﺖ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﺑﻪ »ﻗﻴﻞ« ﺩﺍﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﻣﻦ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﻭﺯﻥ ﻛﻨﻨﺪ‪ ،‬ﻭﺯﻥ ﺷﺪﻩ ﺭﺍ ﻣﻮﺯﻭﻥ ﻭ ﳑﻨﻮﻥ ﮔﻮﻳﻨﺪ‪ .‬ﻣﻨﺔ ﺑﻪ ﻣﻌﲎ ﻧﻌﻤﺖ ﺳﻨﮕﲔ ﺍﺳﺖ‪ .‬ﻣﻨﺖ ﺩﻭ‬
‫ﲔ« ﻳﻌﲎ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻣﺆﻣﻨﺎﻥ ﻧﻌﻤـﺖ‬
‫ﺟﻮﺭ ﺍﻃﻼﻕ ﺩﺍﺭﺩ‪ :‬ﻓﻌﻠﻰ ﻭ ﻗﻮﱃ‪ .‬ﻣﻨﺖ ﺧﺪﺍ ﻓﻌﻠﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﺳﻨﮕﲔ ﻛﺮﺩﻥ ﺑﻨﺪﮔﺎﻥ ﺑﺎ ﻧﻌﻤﺖ ﻭ ﻋﻄﻴﻪ ﺍﺳﺖ »ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣﻦ‪ ‬ﺍﻟ ﻠﱠ ‪‬ﻪ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﲞﺸﻴﺪ‪ .‬ﻭ ﻣﻨﺖ ﻗﻮﱃ ﻛﻪ ﴰﺮﺩﻥ ﻭ ﺑﻪ ﺭﺥ ﻛﺸﻴﺪﻥ ﻧﻌﻤﺖ ﺍﺳﺖ ﻗﺒﻴﺢ ﻣﻰﺑﺎﺷﺪ ﻣﮕﺮ ﻭﻗﺘﻴﻜﻪ ﻃﺮﻑ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ ﻛﻨﺪ )ﺗﺮﲨﻪ ﺁﺯﺍﺩ(‪.‬‬
‫ﺁﻧﺎﻧﻜﻪ ﻣﻦ ﺭﺍ ﻗﻄﻊ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﮔﻮﻳﻨﺪ ﺁﻟﺖ ﻭﺯﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻦ ﮔﻮﻳﻨﺪ ﻛﻪ ﺟﻨﺲ ﻭﺯﻥ ﺷﺪﻩ ﺑﺎ ﺁﻥ ﺩﺭ ﻣﻘﺪﺍﺭﻯ ﻗﻄﻊ ﻭ ﺗﻌﻴﲔ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻪ ﻣﻄﻠﺐ ﻫﺴﺖ‪.‬‬
‫‪ -١‬ﻣﻨﺖ ﺩﺭ ﻗﺮﺁﻥ ﺁﳒﺎ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﳘﻪ ﺑﻪ ﻣﻌﲎ ﺍﻧﻌﺎﻡ ﻭ ﻧﻌﻤﺖ ﺩﺍﺩﻥ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٦٤:‬ﺧﺪﺍ ﺑﺮ ﻣﺆﻣﻨﺎﻥ ﻧﻌﻤﺖ ﲞﺸﻴﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ‬
‫ﭘﻴﺎﻣﱪﻯ ﻣﺒﻌﻮﺙ ﻛﺮﺩ ﻭﺟﻮﺩ ﭘﻴﻐﻤﱪ ﻧﻌﻤﺖ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻣﺮﺩﻡ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫]ﻧﺴﺎﺀ‪ .[٩٤:‬ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﺣﺠﺮﺍﺕ‪ .[١٧:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﻳ ‪‬ﻤﻦ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ« ﻣﻨﺖ ﻗﻮﱃ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﺎﻧﻜﻪ ﺍﺳﻼﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺭﺥ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﻛﺸﻴﺪﻧﺪ ﻭ ﻣﻨـﺖ‬
‫ﻣﻰ‪‬ﺎﺩﻧﺪ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻠﻜﻪ ﺧﺪﺍ ﺑﺮ ﴰﺎ ﻣﻨﺖ ﺩﺍﺭﺩ ﻛﻪ ﻫﺪﺍﻳﺘﺘﺎﻥ ﻛﺮﺩ‪.‬‬
 ‫‪ -٢‬ﻣﻨﺖ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺜﻞ ﻣﻨﺖ ﺧﺪﺍ ﺑﻪ ﻣﻌﲎ ﺍﻧﻌﺎﻡ ﻭ ﻋﻄﻴﻪ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺹ‪ .[٣٩:‬ﺍﻳﻦ ﻋﻄﺎﻯ ﺑﺎ ﺣﺴﺎﺏ ﻣﺎﺳﺖ ﺑﻪ ﺗﻮ‪ ،‬ﺗﻮ ﻫﻢ ﻋﻄﺎ ﻛﻦ ﻳﺎ ﺑﺎﺯﺩﺍﺭ‪.‬‬
‫]ﳏﻤ‪‬ﺪ‪ .[٤:‬ﺭﻳﺴﻤﺎﻥ ﺭﺍ ﳏﻜﻢ ﻛﻨﻴﺪ ﺳﭙﺲ ﻳﺎ ﺍﺣﺴﺎﻥ ﻭ ﺁﺯﺍﺩ ﻣﻰﻛﻨﻴﺪ ﻭ ﻳﺎ ﻋﻮﺽ ﻣﻰﮔﲑﻳﺪ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﺍﺣﺴﺎﻥ ﻭ ﺁﺯﺍﺩ ﻛﺮﺩﻥ ﺍﺳﺖ ﻧﻪ ﺁﺯﺍﺩ ﻛﺮﺩﻥ ﻭ ﺑﻪ ﺭﺧﺸﺎﻥ ﻛﺸﻴﺪﻥ‪.‬‬
‫‪ -٣‬ﻣﻨﺖ ﻗﻮﱃ ﻭ ﺑﻪ ﺭﺥ ﻛﺸﻴﺪﻥ ﻛﻪ ﻧﺎﭘﺴﻨﺪ ﻭ ﻣﺒﻄﻞ ﻋﻤﻞ ﺍﺳﺖ ﻣﺜﻞ ]ﺷﻌﺮﺍﺀ‪ .[٢٢:‬ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪ :‬ﺁﻥ ﻧﻌﻤﱴ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﺮﺩﻩ‬
‫ﲔ«‪.‬‬
‫ﺖ ﻓﻴﻨﺎ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﺮ ‪‬ﻙ ﺳِﻨ ‪‬‬
‫ﻚ ﻓﻴﻨﺎ ﻭ‪‬ﻟﻴﺪﹰﺍ ‪‬ﻭ ﹶﻟِﺒ ﹾﺜ ‪‬‬
‫ﺧﻮﻳﺶ ﻛﺮﺩﻩﺍﻯ ﺑﺮ ﻣﻦ ﻣﻨﺖ ﻣﻰ‪‬ﻰ ﻣﻨﺖ ﳘﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺭﺥ ﻣﻮﺳﻰ ﻛﺸﻴﺪ ﻭ ﮔﻔﺖ‪» :‬ﹶﺍﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﺮﺑ‪ ‬‬
‫]ﺣﺠﺮﺍﺕ‪ .[١٧:‬ﺑﺮ ﺗﻮ ﻣﻨﺖ ﻣﻰﺩﻫﻨﺪ ﻛﻪ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩﺍﻧﺪ ]ﺑﻘﺮﻩ‪ .[٢٦٤:‬ﺻﺪﻗﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﻣﻨﺖ ﻭ ﺍﺫﻳﺖ ﺑﺎﻃﻞ ﻧﻜﻨﻴﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺣﺒﻂ«‪.‬‬
‫* ]ﻣﺪﺛﺮ‪.[٦:‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺜ ‪‬ﺮ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﻓﺎﻋﻞ »ﺗ‪‬ﻤ‪‬ﻨ‪‬ﻦ« ﺍﮔﺮ ﻣﺮﺍﺩ ﻣﻨﺖ ﻓﻌﻠﻰ ﺑﺎﺷﺪ ﻣﻨﻈﻮﺭ ﺁﻧﺴﺖ ﻛﻪ ﺍﺣﺴﺎﻥ ﻧﻜﻦ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﻥ ﺭﺍ ﺯﻳﺎﺩ ﻣﻰﺩﺍﱏ ﻳﻌﲎ‪ :‬ﻟﺒﺎﺳﺖ ﺭﺍ ﭘﺎﻙ ﻛﻦ‪ ،‬ﺍﺯ ﺗﺰﻟـﺰﻝ ﻭ‬
‫»‪‬ﺗ ‪‬‬
‫ﺍﺿﻄﺮﺍﺏ ﺑﭙﺮﻫﻴﺰ‪ ،‬ﻛﺎﺭ ﺧﻮﺏ ﻭ ﺍﺣﺴﺎﻧﺖ ﺭﺍ ﺯﻳﺎﺩ ﻣﺸﻤﺎﺭ‪ ،‬ﺑﺮﺍﻯ ﺧﺪﺍﻳﺖ ﺩﺭ ﻛﺎﺭﻫﺎ ﺍﺳﺘﻘﺎﻣﺖ ﻭﺭﺯ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻣﻨﺎﺳﺐ ﺳﻴﺎﻕ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﻣﻨﺖ ﻗﻮﱃ ﺑﺎﺷﺪ ﻳﻌﲎ ﻋﻤﻞ ﺑﻪ ﺍﻳﻦ ﺩﺳﺘﻮﺭﻫﺎ ﺭﺍ ﻣﻨﺖ ﻧﮕﺬﺍﺭ ﻭ ﺯﻳﺎﺩ ﻧﺒﲔ ﻭ ﻣﺘﻌﺠﺐ ﻧﺒﺎﺵ ﻛﻪ ﺗﻮ ﻋﺒﺪﻯ ﺑﻴﺶ ﻧﻴﺴﱴ ﻭ ﺍﻳﻦ ﻗﺪﺭﺕ ﺍﺯ‬
‫ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ )ﺗﺮﲨﻪ ﺁﺯﺍﺩ(‪.‬‬
‫* ]ﻓﺼ‪‬ﻠﺖ‪ » .[٨:‬ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﻤ‪‬ﻨ‪‬ﻮ ٍﻥ« ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻏﲑ ﻣﻘﻄﻮﻉ ﻭ ﺩﺍﺋﻤﻰ ﺍﺳﺖ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺟﺮ ﺁﺧﺮﺕ ﺍﺳﺖ ﻛﻪ ﺍﺟﺮ ﺩﻧﻴﻮﻯ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣﻘﻄﻮﻉ ﺍﺳﺖ‪.‬‬
‫]ﻓﺼ‪‬ﻠﺖ‪] .[٨:‬ﻗﻠﻢ‪] .[٣:‬ﺍﻧﺸﻘﺎﻕ‪] .[٢٥:‬ﺗﲔ‪.[٦:‬‬
‫****‬
‫]ﻃﻮﺭ‪ .[٣٠:‬ﻣﻨﻮﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﭘﻴﺶ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﻣﺮﮒ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻳﺎ ﻣﻰﮔﻮﻳﻨﺪ ﺷﺎﻋﺮ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻭ ﺑﻪ ﭘﻴﺸﺎﻣﺪ ﻣﺮﮒ ﻣﻨﺘﻈﺮ ﺑﺎﺷﻴﻢ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺑﺮﻭﺩ‪ ،‬ﻣﻜﺘﺒﺶ ﻧﻴﺰ ﻓﺮﺍﻣﻮﺵ‬
‫ﮔﺮﺩﺩ‪ ،‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪‬ﻣﻦ‪ ‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‬
‫]ﺑﻘﺮﻩ‪ .[٥٧:‬ﻣﻦ‪ ‬ﻭ ﺳﻠﻮﻯ ﺩﺭ ]ﺍﻋﺮﺍﻑ‪] .[١٦٠:‬ﻃﻪ‪ .[٨٠:‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺳﻠﻮﻯ ﺩﺭ »ﺳ‪ ‬ﻠﹾﻮ« ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ ﻛﻪ ﭘﺮﻧﺪﻩ ﲞﺼﻮﺻﻰ ﺑﻮﺩ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﻣﻦ‪ ‬ﻫﺎﻛﺲ ﺩﺭ‬
‫ﻗﺎﻣﻮﺱ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻦ‪ ‬ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻯ ﺗﻌﺎﱃ ﺑﺮ ﺑﻨىﺎﺳﺮﺍﺋﻴﻞ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺩﺷﺖ ﺑﻮﺩﻧﺪ ﺩﺭ ﻋﻮﺽ ﻧﺎﻥ ﺑﺮﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﻛﻪ ﺩﺭ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ‪ ١٦‬ﺑﻨﺪ ‪ ٤‬ﻧـﺎﻥ‬
‫ﺁﲰﺎﱏ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺑﻨﺪ ﭼﻬﺎﺭﻡ ﺑﺎﺏ ‪ ١٦‬ﺳﻔﺮ ﺧﺮﻭﺝ ﺩﺭ ﺗﻮﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ‪» :‬ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﻮﺳﻰ ﮔﻔﺖ ﳘﺎﻧﺎ ﻣﻦ ﻧﺎﻥ ﺍﺯ ﺁﲰﺎﻥ ﺑﺮﺍﻯ ﴰﺎ ﺑﺎﺭﺍﱎ ﻭ‬
‫ﻗﻮﻡ ﺭﻓﺘﻪ ﻛﻔﺎﻳﺖ ﻫﺮ ﺭﻭﺯ ﺭﺍ ﺩﺭ ﺭﻭﺯﺵ ﮔﲑﻧﺪ ﺗﺎ ﺁ‪‬ﺎ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﻨﻢ ﻛﻪ ﺑﺮ ﺷﺮﻳﻌﺖ ﻣﻦ ﺭﻓﺘﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻳﺎ ﻧﻪ«‪.‬‬
‫ﺩﺭ ﺍﳌﻨﺎﺭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻦ‪ ‬ﻣﺎﺩ‪‬ﻩ ﭼﺴﺒﻨﺪﻩ ﻭ ﺷﲑﻳﲎ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﻋﺴﻞ ﻛﻪ ﺍﺯ ﻫﻮﺍ ﺑﺮ ﺳﻨﮓ ﻭ ﺑﺮﮒ ﺩﺭﺧﺘﺎﻥ ﻣﻰﻧﺸﻴﻨﺪ‪ ،‬ﺁﻥ ﺩﺭ ﺍﻭ‪‬ﻝ ﻣﺎﻳﻊ ﺍﺳﺖ ﺳﭙﺲ ﺳﻔﺖ ﻭ ﺧﺸﻚ ﻣﻰﺷﻮﺩ ﻭ‬
‫ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﲨﻊ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺁﻧﺴﺖ ﺗﺮﳒﺒﲔ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﭼﻬﺎﺭ ﻭﺟﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﻣﺎﺩﻩ ﻣﻌﺮﻭﰱ ﻛﻪ ﺑﺮ ﺩﺭﺧﺘﺎﻥ ﻣﻰﻧﺸﻴﻨﺪ‪ .‬ﭼﻴﺰﻯ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺻﻤﻎ ﻛﻪ ﺑﺮ ﺩﺭﺧﺘﺎﻥ ﻣﻰﻧﺸﺴﺖ ﻭ ﻣﺜﻞ ﻋﺴﻞ ﺷﲑﻳﻦ ﺑﻮﺩ‪ .‬ﻧﺎﻥ ﻧﺎﺯﻙ‪ .‬ﳘﻪ‬
‫ﻧﻌﻤﺘﻬﺎﺋﻰ ﻛﻪ ﺧﺪﺍ ﺑىﺰﲪﺖ ﺑﻪ ﺑﻨىﺎﺳﺮﺍﺋﻴﻞ ﺩﺍﺩ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻣﻦ‪ ‬ﻫﺮ ﺷﺒﻨﻤﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺩﺭﺧﺖ ﻭ ﺳﻨﮓ ﻣﻰﻧﺸﻴﻨﺪ ﻭ ﺷﲑﻳﻦ ﺑﺎﺷﺪ ﻭ ﻣﺎﻧﻨﺪ ﻋﺴﻞ ﺍﺳﺖ ﻭ ﳘﭽﻮﻥ ﺻﻤﻎ ﻣﻰﺧﺸﻜﺪ ﻣﺎﻧﻨﺪ ﺳﲑﺧﺸﺖ )ﺷﲑﺧﺸﺖ( ﻭ‬
‫ﺗﺮﳒﺒﲔ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻣﺪﻥ ﻣﻦ‪ ‬ﺑﺮ ﺑﻨىﺎﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺻﻮﺭﺕ ﺍﻋﺠﺎﺯ ﺑﻮﺩ ﻟﺬﺍ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﻯ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺁ‪‬ﺎ ﺭﺍ ﺭﻓﻊ ﻣﻰﻛﺮﺩ ﻭ ﻇﺎﻫﺮﹰﺍ ﺷﲑﻩﺍﻯ ﻣﺎﻧﻨﺪ ﺷﲑ ﺧﺸﺖ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﺍﻟﻠﱠﻪ‬
‫ﺍﻟﻌﺎﱂ‪.‬‬
‫_______________________________________________‬
‫ﻚ ﺍﻟﹾﻤﺎِﻧ ‪‬ﻰ« ﻳﻌﲎ ﺍﻧﺪﺍﺯﻩﮔﲑ ﺑﺮﺍﻯ ﺗﻮ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻛﺮﺩ‪ .‬ﻧﻄﻔﻪ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﲎ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺎ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧﺪﻯ‬
‫ﻣ‪‬ﲎ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﺑﻪ ﻣﻌﲎ ﺗﻘﺪﻳﺮ ﻭ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺍﺳﺖ »ﻣ‪‬ﲎ ﹶﻟ ‪‬‬
‫ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﺭﺍﻏﺐ( ]ﻗﻴﺎﻣﺔ‪ .[٣٧:‬ﺁﻳﺎ ﺁﺏ ﻛﻤﻰ ﻧﺒﻮﺩ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﻪ ﺷﺪﻩﺍﻯ ﻛﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ؟ ]ﳒﻢ‪ .[٤٦:‬ﻭ ﺍﻭ ﺁﻓﺮﻳﺪ ﺩﻭ ﺟﻔﺖ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺭﺍ ﺍﺯ ﺁﺏ‬
‫ﺍﻧﺪﻛﻰ ﺁﻧﮕﺎﻩ ﻛﻪ ﺗﻘﺪﻳﺮ ﻭ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪» :‬ﻳ‪‬ﻤ‪‬ﲎ ﻭ ﺗ‪‬ﻤ‪‬ﲎ« ﺩ ﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺳﺖ ﺗﻘﺪﻳﺮ ﭘﻴﻮﺳﺘﻪ ﻧﻄﻔﻪ ﺭﺍ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻣﻰﻛﻨﺪ ﺯﻳﺮﺍ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﺩﻻﻟﺖ ﺑﺮ ﺍﺳﺘﻤﺮﺍﺭ‬
‫ﺩﺍﺭﺩ‪.‬‬
‫ﻚ ﺍﻟﹾﻤﺎﱏ« ﺗﺎ ﺑﺪﺍﱏ ﺍﻧﺪﺍﺯﻩﮔﲑ ﭼﻪ ﭼﻴﺰ ﺑﺮﺍﻯ ﺗﻮ ﺍﻧﺪﺍﺯﻩ ﻣﻰﮔﲑﺩ‪ .‬ﻣﺮﮒ ﺭﺍ ﺍﺯ ﺁﻥ‬
‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺩﻭﻡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﲎ ﺑﻪ ﻣﻌﲎ ﺗﻘﺪﻳﺮ ﺍﺳﺖ ﺷﺎﻋﺮ ﮔﻮﻳﺪ‪ »:‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﺒ‪‬ﻴ‪‬ﻦ ﻣﺎﻳ‪‬ﻤ‪‬ﲎ ﹶﻟ ‪‬‬
‫ﻣﻨﻴ‪‬ﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻘﺪ‪‬ﺭ ﻭ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺭﳜﺘﻪ ﺷﺪﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺍﺯ »ﺍﹶﻣ‪‬ﻨ‪‬ﻰ ﺍﻟ ِﺪّﻣﺎ َﺀ‪ :‬ﺍﹶﺭﺍﻗﹶﻬﺎ« ﻳﻌﲎ ﺧﻮ‪‬ﺎ ﺭﺍ ﺭﳜﺖ ﺁﻥ ﻭﻗﺖ ﻣﻌﲎ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺍﺯ ﻣﲎﺍﻯ ﻛﻪ ﺩﺭ ﺭﺣﻢ ﺭﳜﺘﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻌﲎ ﺍﻭ‪‬ﻝ‬
‫‪‬ﺘﺮ ﺍﺳﺖ ﻭﱃ ﺩﺭ ]ﻭﺍﻗﻌﺔ‪ .[٥٨:‬ﺑﻪ ﻣﻌﲎ ﺭﳜﱳ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﱪ ﺩﻫﻴﺪ ﺍﺯ ﻧﻄﻔﻪﺍﻳﻜﻪ ﺩﺭ ﺭﺣﻢ ﻣﻰﺭﻳﺰﻳﺪ‪.‬‬
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‫ﲤ ﲎ‪ :‬ﺁﺭﺯﻭ ﻛﺮﺩﻥ‪ .‬ﺯﻳﺮﺍ ﻛﻪ ﺁﺭﺯﻭ ﺷﺪﻩ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺍﻧﺪﺍﺯﻩﮔﲑﻯ ﻭ ﻣﺼﻮ‪‬ﺭ ﻣﻰﺷﻮﺩ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٣:‬ﭘﻴﺶ ﺍﺯ ﻣﻼﻗﺎﺕ ﻣﺮﮒ‪ ،‬ﻣﺮﮒ ﺭﺍ ﺁﺭﺯﻭ ﻣﻰﻛﺮﺩﻳﺪ‪] .‬ﻧﺴﺎﺀ‪.[٣٢:‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﻓﺮﻗﻬﺎﱙ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺧﻠﻘﺖ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺭﺍﺟﻊ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﻣﺎﻝ ﻭ ﺍﺧﺘﻼﻑ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺗﻔﺎﺳﲑ‪.‬‬
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‫ﺃﹸﻣﻨﻴ‪‬ﺔ‪ :‬ﺁﺭﺯﻭ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺻﻮﺭﺕ ﺣﺎﺻﻠﻪ ﺩﺭ ﺫﻫﻦ ﺍﺯ ﲤﲎ ﺷﻰﺀ ﺍﺳﺖ‪ .‬ﺃﻣﻨﻴ‪‬ﺔ ﺑﻪ ﻣﻌﲎ ﺩﺭﻭﻍ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺗﺼﺮﻳﺢ ﺷﺪﻩ‪ ،‬ﻭ ﺩﺭ ﺻـﺤﺎﺡ‬
‫ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﻘﻠﻮﺏ ﺍﺳﺖ ﺍﺯ »ﻣﲔ« ﺑﻪ ﻣﻌﲎ ﻛﺬﺏ‪ .‬ﺭﺍﻏﺐ ﺩﺭ ﻋﻠﺖ ﺁﻥ ﮔﻔﺘﻪ‪ :‬ﭼﻮﻥ ﺩﺭﻭﻍ ﺩﺭ ﺍﻏﻠﺐ ﺗﺼﻮ‪‬ﺭ ﭼﻴﺰ ﰉﺣﻘﻴﻘﺖ ﻭ ﮔﻔﱳ ﺁﻥ ﺑﺎ ﺯﺑﺎﻥ ﺍﺳﺖ ﻭ ﺻﺤﻴﺢ‬
‫ﺖ« ﺍﺯ ﺁﻧﻮﻗﺖ ﻛﻪ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻡ ﻧﻪ ﺁﻭﺍﺯ ﺧﻮﺍﻧﺪﻩﺍﻡ ﻭ ﻧﻪ ﺩﺭﻭﻍ ﮔﻔﺘﻪﺍﻡ‪.‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺳ ﹶﻠ ‪‬ﻤ ‪‬‬
‫ﺖ ‪‬ﻭ ﻻ ‪‬ﺗ ‪‬ﻤﻨ‪ ‬ﻴ ‪‬‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻛﺬﺏ ﺑﺎ ﲤﻨ‪‬ﻰ ﺗﻌﺒﲑ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ .‬ﻭ ﺍﺯ ﺑﻌﻀﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‪»:‬ﻣﺎ ﺗ‪‬ﻐ‪‬ﻨﻴْ‪ ‬‬
‫* ]ﺣﺞ‪.[٥٤-٥٢:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻇﺎﻫﺮ ﺁﻳﺎﺕ ﺑﺎ ﺫﻫﻦ ﺧﺎﱃ ﻭ ﻏﲑﻣﺸﻮﺏ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻧﱮ ﻭ ﺭﺳﻮﻝ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺮﻧﺎﻣﻪ ﺧﺪﺍﭘﺮﺳﱴ ﻭ ﺣﻜﻮﻣﺖ ﻋﺪﻝ ﭘﻴﺎﺩﻩ ﻛﻨﺪ ﺷﻴﻄﺎﻥ ﺑﺎ ﺍﻏﻮﺍﺀ ﮔﻤﺮﺍﻫﺎﻥ‪ ،‬ﺟﻨﮕﻰ ﻭ‬
‫ﺁﺷﻮﰉ ﻭ ﺍﺧﺘﻼﰱ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻘﺸﻪﻫﺎﻯ ﺍﻭ ﺍﻟﻘﺎﺀ ﻭ ﺑﺮﭘﺎ ﻣﻰﻛﻨﺪ )ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺰﻟﺰﱃ ﺩﺭ ﻋﻤﻠﻰ ﺷﺪﻥ ﻧﻘﺶ ﭘﻴﻐﻤﱪ ﭘﺪﻳﺪ ﻣﻰﺷﻮﺩ( ﺁﻧﮕﺎﻩ ﺧﺪﺍ ﺑﺎ ﺍﻣﺪﺍﺩ ﭘﻴﺎﻣﱪﺵ ﺁﻥ ﺁﺷﻔﺘﮕﻰ ﺭﺍ ﺍﺯ ﺑﲔ‬
‫ﻣﻰﺑﺮﺩ ﻭ ﻫﺪﻑ ﭘﻴﻐﻤﱪ ﺭﺍ ﺑﺮ ﻛﺮﺳﻰ ﻣﻰﻧﺸﺎﻧﺪ‪.‬‬
‫ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺍﻣﺮ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﻣﺮﻳﺾﺍﻟﻘﻠﺐﻫﺎ ﺍﻣﺘﺤﺎﻥ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﺎ ﺑﺮﭘﺎ ﺷﺪﻥ ﺁﺷﻮﺏ ﺑﻪ ﺍﻳﻦ ﺩﺭ ﻭ ﺁﻥ ﺩﺭ ﻣﻰﺯﻧﻨﺪ‪ ،‬ﺩﻳﮕﺮﻯ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﻓﺘﻨﻪ ﻓﺮﻭ ﻧﺸﺴﺖ ﺩﺍﻧﺎﻳﺎﻥ‬
‫ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ ﺩﻳﻦ ﭘﻴﻐﻤﱪ ﺣﻖ ﻭ ﺧﺪﺍ ﭘﺸﺘﻴﺒﺎﻥ ﺍﻭ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺃﹸﻣِﻨﻴ‪ ‬ﹸﺔ« ﺩﺭ ﺁﻳﻪ ﺁﺭﺯﻭﻯ ﺧﺎﺭﺟﻰ ﭘﻴﻐﻤﱪ ﺍﺳﺖ ﻛﻪ ﳘﺎﻥ ﻋﻤﻠﻰ ﻛﺮﺩﻥ ﻧﻘﺸﻪﻫﺎﻯ ﺗﻮﺣﻴﺪ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﺣﺎﻻﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻭ ﻣﻮﺳﻰ ﻭ ﻏﲑﻫﻢ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﻭﺷﻦ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪.‬‬
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‫ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﺩﺭ ﳎﻤﻊ ﻗﺮﻳﺶ ﺳﻮﺭﻩ ﻭﺍﻟﻨﺠﻢ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪ ﭼﻮﻥ ﺑﻪ ﺁﻳﻪ »ﻭ‪‬ﻣ‪‬ﻨﺎ ﹶﺓ ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹶﺔ ﺍﹾﻟﺎﹸﺧﺮﻯ« ﺭﺳﻴﺪ ﺷﻴﻄﺎﻥ ﺑﻪ ﺯﺑﺎﻧﺶ ﺍﻳﻦ ﺩﻭ ﲨﻠﻪ ﺭﺍ‬
‫ﻚ ﺍﻟﹾﻐ‪‬ﺮﺍﻧﻴ ‪‬ﻖ ﺍﻟﹾﻌ‪‬ﻠﻰ ‪‬ﻭ ِﺍﻥﱠ ﺷ‪‬ﻔﺎ ‪‬ﻋ ‪‬ﺘ ‪ُ‬ﻬﻦ‪ ‬ﹶﻟ‪‬ﺘﺮ‪‬ﺗ‪‬ﺠﻰ« ﻳﻌﲎ‪ :‬ﺍﻳﻨﻬﺎ ﺍﺻﻨﺎﻡ ﻭﺍﻻﻣﻘﺎﻡ ﻫﺴﺘﻨﺪ ﻭ ﺷﻔﺎﻋﺘﺸﺎﻥ ﭘﻴﺶ ﺧﺪﺍ ﻣﻮﺭﺩ ﺍﻣﻴﺪ ﺍﺳﺖ‪ ،‬ﻣﺸﺮﻛﺎﻥ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺷﺎﺩ ﺷﺪﻧﺪ ﻭ‬
‫ﺍﻧﺪﺍﺧﺖ‪ِ» :‬ﺗ ﹾﻠ ‪‬‬
‫ﺩﻳﺪﻧﺪ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﻌﺒﻮﺩﺷﺎﻥ ﺭﺍ ﺑﻪ ﻧﻴﻜﻰ ﻳﺎﺩ ﻛﺮﺩ‪.‬‬
‫ﺟﱪﺋﻴﻞ ﺩﺭ ﺗﺴﻠﹼﻰ ﺁﻥ ﺣﻀﺮﺕ ﺁﻳﻪ ﻣﺎﳓﻦ ﻓﻴﻪ ﺭﺍ ﺁﻭﺭﺩ ﻛﻪ ﻧﺎﺭﺍﺣﺖ ﻣﺒﺎﺵ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﺭﺍ ﺷﻴﻄﺎﻥ ﺑﺪﻫﺎﻥ ﺍﻧﺪﺍﺧﺖ ﻭ ﻫﺮ ﭘﻴﻐﻤﱪﻯ ﭼﻨﲔ ﺑﺎﺷﺪ ﻭﱃ ﺧﺪﺍ ﺑﺎ ﻓﺮﺳﺘﺎﺩﻥ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‬
‫ﺩﺭﻭﻍ ﺑﻮﺩﻥ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹸﻣ‪‬ﻨﻴ‪‬ﻪ« ﺗﻼﻭﺕ ﺍﺳﺖ »ﺃﹶﻟﻘﹶﻲ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ ﰲ ﺍﹸﻣِﻨﻴ‪‬ﺘ ِﻪ« ﻳﻌﲎ ﺷﻴﻄﺎﻥ ﺑﻪ ﺗﻼﻭﺕ ﻭ ﻗﺮﺍﺋﺖ ﺍﻭ ﭼﻴﺰﻫﺎﱙ ﻣﻰﺍﻓﻜﻨـﺪ ﻭ ﺍﻭ ﺁ‪‬ـﺎ ﺭﺍ‬
‫ﻣﻰﺧﻮﺍﻧﺪ ﺍﻣ‪‬ﺎ ﺧﺪﺍ ﺳﭙﺲ ﻣﺘﻮﺟ‪‬ﻪﺍﺵ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﳘﺎﻥ ﺍﻓﺴﺎﻧﻪ ﻏﺮﺍﻧﻴﻖ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺣﺪﻳﺚﺳﺎﺯﺍﻥ ﺑﻪ ﻛﺘﺐ ﺗﻔﺴﲑ ﻭ ﺗﺎﺭﻳﺦ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﻋﻠﻤﺎﻯ ﳏﻘﹼﻖ ﻣﺎ ﲜﻌﻞ ﺁﻥ ﭘﻰ ﺑﺮﺩﻩ ﻭ ﳎﻌﻮﻝ ﺑﻮﺩﻧﺶ ﺭﺍ‬
‫ﺁﻓﺘﺎﰉ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺟﻠﺪ ﺳﻮ‪‬ﻡ ﺟﻨﺎﻳﺎﺕ ﺗﺎﺭﻳﺦ ﲢﺖ ﻋﻨﻮﺍﻥ »ﺍﻓﺴﺎﻧﻪ ﻏﺮﺍﻧﻴﻖ« ﲢﻘﻴﻖ ﺭﺷﻴﻘﻰ ﺩﺭﺑﺎﺭﻩ ﳎﻌﻮﻟﻴ‪‬ﺖ ﺁﻥ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﲢﺴﲔ ﺍﺳﺖ‪.‬‬
‫ﻋﺠﺐ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺩ‪‬ﺭ ﻣﻨﺜﻮﺭ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺁﻥ ﺣﻀﺮﺕ ﻣﺘﻮﺟ‪‬ﻪ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﻛﻔﺮﺁﻣﻴﺰ ﻧﺒﻮﺩ ﺗﺎ ﺁﻧﻜﻪ ﺟﱪﺋﻴﻞ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﻗﺮﺍﻥ ﺁﻭﺭﺩﻡ ﺑﺮﺍﻯ ﻣﻦ ﲞﻮﺍﻥ ﺣﻀﺮﺕ ﺧﻮﺍﻧﺪ ﻭ‬
‫ﻚ ﺍﻟﹾﻐ‪‬ﺮﺍﻧﻴ ‪‬ﻖ ﺍﻟﹾﻌ‪‬ﻠﻰ‪« ...‬ﺭﺳﻴﺪ ﺟﱪﺋﻴﻞ ﮔﻔﺖ‪ :‬ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻴﺎﻭﺭﺩﻩﺍﻡ ﺍﻳﻨﻬﺎ ﺍﺯ ﺷﻴﻄﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺟﻨﺎﻳﺎﺕ ﺗﺎﺭﻳﺦ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪ ﺳﺎﺧﺘﻪ ﻛﺸﻴﺸﺎﻥ ﻧﺼﺎﺭﻯ ﻳﺎ‬
‫ﭼﻮﻥ ﺑﻪ »ِﺗ ﹾﻠ ‪‬‬
‫ﺍﺯ ﻃﺮﻑ ﻳﻬﻮﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ »ﹸﺃ ِﻣ ‪‬ﻨِﻴّﺔ« ﺗﻼﻭﺕ ﺑﺎﺷﺪ ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﭘﻴﺎﻣﱪ ﲞﻮﺍﻫﺪ ﻧﻘﺸﻪ ﺧﺪﺍ ﺭﺍ ﭘﻴﺎﺩﻩ ﻛﻨﺪ ﺷﻴﻄﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺳﺨﻨﺎﻥ ﺍﻭ ﺷﺒﻬﺎﺗﻰ ﺑﻪ ﺫﻫﻦ ﻣﻨﻜﺮﺍﻥ ﺍﻟﻘﺎ‬
‫ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺎ ﺍﻭ ﻣﻘﺎﺑﻠﻪ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍ ﺑﺪﻫﻨﺪ ﻭﱃ ﺧﺪﺍ ﺁﻥ ﺷﺒﻬﺎﺕ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ‪.‬‬
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‫* ]ﺑﻘﺮﻩ‪ .[٧٨:‬ﺍﹶﻣﺎﻧ‪‬ﻰ ﲨﻊ ﺃﻣﻨﻴ‪‬ﻪ ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﻛﺎﺫﻳﺐ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﮔﺮﻭﻫﻰ ﺍﺯ ﻳﻬﻮﺩ ﺩﺭﺱ ﳔﻮﺍﻧﺪﻩﻫﺎﺍﻧﺪ )ﻛﻪ ﻗﺪﺭﺕ ﺧﻮﺍﻧﺪﻥ ﻭ ﲢﻘﻴﻖ ﻧﺪﺍﺭﻧﺪ( ﻭ ﺗـﻮﺭﺍﺕ ﺭﺍ ﻓﻘـﻂ‬
‫ﺩﺭﻭﻏﻬﺎﱙ ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ ﻋﻠﻤﺎﺀﺷﺎﻥ ﻣﻰﮔﻮﻳﻨﺪ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[١٢٣:‬ﻛﺎﺭ ﺑﺎ ﺁﺭﺯﻭﻫﺎﻯ ﴰﺎ ﻭ ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭﺳﺖ ﺷﺪﱏ ﻧﻴﺴﺖ‪ ،‬ﺣﻜﻢ ﺧﺪﺍ ﺑﻄﻮﺭ ﻛﻠﹼﻰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﻫﺮ ﻛﻪ ﻛﺎﺭ ﺑﺪﻯ ﻛﻨﺪ ﳎﺎﺯﺍﺕ ﻣﻰﺷﻮﺩ‪...‬‬
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‫ﺴ ﹶﻄ ‪‬ﻪ ‪‬ﻭ ‪‬ﻭﻃﱠﹶﺄ ‪‬ﻩ« ﮔﻬﻮﺍﺭﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻬﺪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﺮﺍﻯ ﺑﭽﻪ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ]ﻣﺮﱘ‪ .[٢٩:‬ﮔﻔﺘﻨﺪ ﺑﺎ ﺑﭽﻪ ﺍﻳﻜﻪ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﺍﺳﺖ ﭼﻄﻮﺭ‬
‫ﺵ‪ :‬ﺑ ‪‬‬
‫ﻣﻬﺪ = ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ‪ » .‬ﻣﻬ‪‬ﺪ‪‬ﺍﻟﹾﻔِﺮﺍ ‪‬‬
‫ﺳﺨﻦ ﮔﻮﻳﻴﻢ؟!‬
‫ﭘﺲ »ﻣﻬﺪ« ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ]ﻃﻪ‪ .[٥٣:‬ﺧﺪﺍﺋﻴﻜﻪ ﺯﻣﲔ ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﴰﺎﺁﻣﺎﺩﻩ ﻛﺮﺩ ﻭ ﺩﺭ ﺁﻥ ﺑﻪ ﻧﻔﻊ ﴰﺎ ﺭﺍﻫﻬﺎ ﻗﺮﺍﺭﺩﺍﺩ ﭼﻨﺎﻧﻜـﻪ ﻓﺮﻣـﻮﺩﻩ‬
‫]ﺯﺧﺮﻑ‪.[١٠:‬‬
‫ﺁﻣﺎﺩﮔﻰ ﺯﻣﲔ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺷﺶ ﺩﻭﺭﺍﻥ ﺍﳒﺎﻡ ﭘﺬﻳﺮﻓﺘﻪ ﻛﻪ ﺷﺎﻳﺪ ﻣﻴﻠﻴﻮ‪‬ﺎ ﺳﺎﻝ ﻃﻮﻝ ﻛﺸﻴﺪﻩ ﺑﺎﺷﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺍﻭﺍﺋﻞ ﺳﻮﺭﻩ ﻓﺼﻠﺖ‪.‬‬
‫ﻣِﻬﺎﺩ‪ :‬ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ]ﻧﺒﺎﺀ‪ .[٦:‬ﺁﻳﺎ ﺯﻣﲔ ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺁﻣﺎﺩﻩ ﻧﻜﺮﺩﱘ؟‬
‫ﺩﺭ ﳘﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺷﺎﺭﻩ ﺑﻪ ﻗﺪﺭﺕ ﻻﻳﺰﺍﻝ ﺧﺪﺍﻭﻧﺪﻯ ﻭ ﺑﻴﺪﺍﺭﻯ ﺍﻧﺴﺎﻥ ﻫﺴﺖ ﺍﻳﻦ ﺯﻣﲔ ﻭ ﺁﺏ ﻭ ﻫﻮﺍ ﻭﻣﻮﺍﺩ ﺧﻮﺭﺍﻛﻰ ﻭ ﻫﺰﺍﺭﺍﻥ ﺍﺳﺮﺍﺭﻯ ﻛﻪ ﻋﻠﻢ ﺑﻪ ﻗﺴﻤﱴ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍﻩ ﻳﺎﻓﺘﻪ‬
‫ﺨ ﹾﻠ ‪‬ﻖ ‪‬ﻭ ﺍ ﹾﻟﺎﹶﻣ ‪‬ﺮ«‪.‬‬
‫ﺴﺒ‪‬ﺤﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﺍ ﹾﻟ ‪‬‬
‫ﺁﻣﺎﺩﮔﻰﻫﺎﻯ ﺯﻣﲔ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍﻧﺴﺎﱏ ﺍﺳﺖ » ﹶﻓ ‪‬‬
‫* ]ﺫﺍﺭﻳﺎﺕ‪ .[٤٨:‬ﺯﻣﲔ ﺭﺍ ﮔﺴﺘﺮﺩﱘ‪ ،‬ﺧﻮﺏ ﺁﻣﺎﺩﻩ ﻛﻨﻨﺪﮔﺎﻧﻴﻢ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٠٦:‬ﺑﺲ ﺍﺳﺖ ﺟﻬﻨﻢ ﺑﺮﺍﻯ ﺍﻭ ﻭ ﺍﻟﺒﺘﻪ ﺁﻥ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺑﺪﻯ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺪﺛﺮ‪ .[١٤:‬ﻭﺳﺎﺋﻞ ﺯﻧﺪﮔﻰ ﺭﺍ ﺑﻄﻮﺭ ﻓﺮﺍﺥ ﺑﺮﺍﻯ ﺍﻭ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻡ‪.‬‬
‫* ]ﺭﻭﻡ‪ .[٤٤:‬ﺁﻧﺎﻧﻜﻪ ﻛﺎﺭﻧﻴﻚ ﻣﻰﻛﻨﻨﺪ ﺑﺮﺍﻯ ﺧﻮﺩ ﭘﺎﺩﺍﺵ ﺁﻣﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪.‬‬
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‫ﻼ‪ :‬ﻋ ‪‬ﻤ ﹶﻠ ‪‬ﻪ ﺑِﺎﻟﺴ‪‬ﻜﻴ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﻟ ِﺮ ﹾﻓ ِﻖ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ﻳ‪ ‬ﻌﺠِﻞ« ﲤﻬﻴﻞ ﻭ ﺍﻣﻬﺎﻝ ﺑﻪ ﻣﻌﲎ ﻣﻬﻠﺖ ﺩﺍﺩﻥ ﺍﺳﺖ‪.‬‬
‫ﻣﻬﻞ = ﺁﺭﺍﻣﻰ‪ ،‬ﻋﺠﻠﻪ ﻧﻜﺮﺩﻥ‪ » .‬ﻣ ‪‬ﻬ ﹶﻞ ﰱ ﻋ‪‬ﻤ‪‬ﻠﻪ ‪‬ﻣ ‪‬ﻬ ﹰ‬
‫]ﻃﺎﺭﻕ‪ .[١٧:‬ﺑﻪ ﻛﻔﺎﺭ ﻣﻬﻠﺖ ﺑﺪﻩ ﻣﻬﻠﺖ ﻛﻤﻰ ﺩﺭ ﺑﺎﺭﻩ ﺷﺎﻥ ﻋﺠﻠﻪ ﻧﻜﻦ‪ ،‬ﻣﻨﺘﻈﺮ ﺗﺪﺑﲑ ﺧﺪﺍ ﻭ ﺟﺮﻳﺎﻥ ﺍﻣﺮ ﺧﺪﺍ ﺑﺎﺵ ﻣﺜﻞ ]ﻣﺮﱘ‪» .[٨٤:‬ﺭ‪‬ﻭ‪‬ﻳﺪ« ﺑﻪ ﻣﻌﲎ ﻗﻠﻴﻞ ﺍﺳﺖ ﻃﱪﺳﻰ ﻭ‬
‫ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪﺍﻧﺪ ﺁﻣﺪﻥ ﺩﻭ ﻓﻌﻞ ﺑﺮﺍﻯ ﺗﺄﻛﻴﺪ ﻭ ﺗﺒﺪﻳﻞ ﻓﻌﻞ ﺑﺮﺍﻯ ﺩﻓﻊ ﺗﻜﺮﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﲤﻬﻴﻞ ﺑﺮﺍﻯ ﺗﺪﺭﻳﺞ ﻭ ﺍﻣﻬﺎﻝ ﻣﻘﻴﺪ ﺩﻓﻌﻰ ﺑﻮﺩﻥ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺍﻣﻬﺎﻝ ﺑﺎ ﺭﻭﻳﺪﹰﺍ ﻣﻘﻴﺪ ﺷﺪﻩ ﻳﻌﲎ ﺍﻣﻬﺎﻝ ﺗﻮﺃﻡ ﺑﺎ ﻗﻠﺖ ﺍﺳﺖ ﻛﻪ ﺑﻼﻓﺎﺻﻠﻪ ﻋﺬﺍﺏ ﻣﻰﺭﺳﺪ)ﺗﺮﲨﻪ ﺁﺯﺍﺩ( ﭘﺲ‬
‫ﻣﻨﺘﻈﺮ ﺑﺎﺵ ﻭ ﻋﺠﻠﻪ ﻧﻜﻦ ﻭ ﭼﻮﻥ ﻭﻋﺪﻩ ﻓﺮﺍ ﺭﺳﻴﺪ ﻓﻘﻂ ﻛﻤﻰ ﺩﺭﻧﮓ ﻛﻦ‪.‬‬
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‫ﻣ‪‬ﻬﻞ = ]ﻛﻬﻒ‪] .[٢٩:‬ﺩﺧﺎﻥ‪] .[٤٥:‬ﻣﻌﺎﺭﺝ‪.[٨:‬‬
‫ﺍﻳﻦ ﻟﻔﻆ ﺳﻪ ﺑﺎﺭ ﺑﻴﺸﺘﺮﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﺁﻧﺮﺍ ﺗﻪ ﻣﺎﻧﺪﻩ ﺭﻭﻏﻦ ﺯﻳﺘﻮﻥ‪ ،‬ﺁﻫﻦ ﻭ ﻣﺲ ﻣﺬﺍﺏ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﺎﺕ ﻓﻠﺰ ﻣﺬﺍﺏ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺭﻭﺯﻯ‬
‫ﻛﻪ ﺁﲰﺎﻥ ﳘﭽﻮﻥ ﻣﺲ ﮔﺪﺍﺧﺘﻪ ﺷﻮﺩ‪.‬‬
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‫ﻣﻬﻤﺎ = ]ﺍﻋﺮﺍﻑ‪ » .[١٣٢:‬ﻣﻬ‪‬ﻤﺎ« ﺍﺳﻢ ﺷﺮﻁ ﺍﺳﺖ ﻭ ﺟﺰﻡ ﻣﻰﺩﻫﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﺣﺮﻑ ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﻭﻗﺖ ﻛﻪ ﺁﻳﻪﺍﻯ ﺑﻴﺎﻭﺭﻯ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﺤﺮ ﻛﲎ‪ ،‬ﺑﺘﻮ ﺍﳝﺎﻥ ﳔـﻮﺍﻫﻴﻢ‬
‫ﺁﻭﺭﺩ‪ .‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ »ﹶﺍﻯ‪ ‬ﺷ ‪‬ﻰ ٍﺀ« ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺧﻠﻴﻞ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﺻﻠﺶ »ﻣﺎ« ﺍﺳﺖ ﺩﺭ ﻣﻮﻗﻊ ﺍﻓﺰﻭﺩﻥ »ﻣﺎ« ﺩﻳﮕﺮﻯ ﺍﻟﻒ ﺍﻭﻝ ﺭﺍ ﺑﻪﻫﺎ ﻋﻮﺽ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
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‫ﻣﻬﻦ = ﺣﻘﺎﺭﺕ‪ .‬ﻛﻤﻰ‪ِ» .‬ﺍ ‪‬ﻣ ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ِ :‬ﺍ‪‬ﺑ ‪‬ﺘ ﹶﺬﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘ ﹶﻘ ‪‬ﺮ ‪‬ﻩ«‪» .‬ﻣ‪‬ﻬﲔ« ﺭﺍ ﺣﻘﲑ ﻭ ﻗﻠﻴﻞ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ]ﻣﺮﺳﻼﺕ‪ .[٢٠:‬ﺁﻳﺎ ﴰﺎ ﺭﺍ ﺍﺯ ﺁﺏ ﻧﺎﭼﻴﺰﻯ ﻧﻴﺎﻓﺮﻳﺪﱘ؟ ]ﻗﻠﻢ‪ .[١٠:‬ﺑﻪ ﻫﺮ‬
‫ﺳﻮﮔﻨﺪ ﺧﻮﺍﺭ ﭘﺴﺖ ﺍﻃﺎﻋﺖ ﻧﻜﻦ‪.‬‬
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‫ﺕ«ﻫﺮ ﺩﻭ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٨:‬‬
‫ﺕ ﻳ‪‬ﻤﺎ ‪‬‬
‫ﺕ« ﻭ »ﻣﺎ ‪‬‬
‫ﺕ ﻳ‪‬ﻤﻮ ‪‬‬
‫ﺼ ‪‬ﺮ ﻭ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﻣﻰﺁﻳﺪ ﻋﻠﻰ ﻫﺬﺍ »ﻣﺎ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻳ ‪‬ﻨ ‪‬‬
‫ﻣﻮﺕ = ﻣﺮﮒ‪] .‬ﺑﻘﺮﻩ‪ .[٩٤:‬ﻓﻌﻞ ﺁﻥ ﺍﺯ ﺑﺎﺏ ‪‬ﻧ ‪‬‬
‫ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ‪ .١٥٧‬ﻛﻪ »ﻣ‪‬ﺘ‪‬ﻢ« ﺑﻪ ﺿﻢ‪ ‬ﻣﻴﻢ ﺁﻣﺪﻩ ﺍﺯ ﻧﺼﺮﻳﻨﺼﺮ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٣٥:‬ﻛﻪ ﺩﺭ ﻗﺮﺁ‪‬ﺎ ﺑﺎ ﻛﺴﺮ ﻣﻴﻢ ﺁﻣﺪﻩ ﺍﺯ ‪‬ﻋ ِﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺍﺳﺖ‪ ،‬ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭ‪‬ﻝ‬
‫ﺕ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻧﺎﻓﻊ ﻭ ﺍﻫﻞ ﻛﻮﻓﻪ ﺟﺰ ﻋﺎﺻﻢ ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ )ﺍﻟﺒﺘ‪‬ﻪ ﺩﺭ ﺁﻝ ﻋﻤﺮﺍﻥ(‪ .‬ﻭﱃ ﺩﺭ‬
‫ﺕ ﻳ‪‬ﻤﺎ ‪‬‬
‫ﮔﻔﺘﻪ‪ :‬ﻧﺎﻓﻊ‪ ،‬ﲪﺰﻩ ﻭ ﻛﺴﺎﺋﻰ ﺁﻧﺮﺍ ﺑﻪ ﻛﺴﺮ ﻣﻴﻢ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﺍﺯ ﻣﺎ ‪‬‬
‫ﺁﻳﻪ ﻣﺆﻣﻨﻮﻥ ﻇﺎﻫﺮﹰﺍ ﻛﺴﺮ ﺍﲨﺎﻋﻰ ﺍﺳﺖ‪.‬‬
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‫ﻗﺮﺁﻥ ﺿﻼﻟﺖ ﻭ ﰉ ﺍﳝﺎﱏ ﻭ ﻛﻔﺮ ﺭﺍ ﻣﻮﺕ ﻣﻰ ﺩﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺍﻧﻌﺎﻡ‪ .[١٢٢:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﺩﻡ ﮔﻤﺮﺍﻩ ﻣﺮﺩﻩ ﻭ ﺁﺩﻡ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪ ﺯﻧﺪﻩ ﺑﻪ ﺣﺴﺎﺏ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺧﻄﺎﺏ‬
‫ﺑﻪ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﻓﺮﻣﻮﺩﻩ‪] :‬ﺭﻭﻡ‪ .[٥٢:‬ﺗﻮ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺷﻨﻮﺍ ﻧﺘﻮﺍﱏ ﻛﺮﺩ ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩﻩ ]ﻓﺎﻃﺮ‪ .[٢٢:‬ﭘﺲ ﻣﺆﻣﻨﻮﻥ ﺯﻧﺪﻩ ﻭ ﻛﺎﻓﺮ ﻣﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣ‪‬ﻴﺖ ﻭ ﻣﻴ‪‬ﺖ‪ :‬ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﻣﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪] .[١٢٢:‬ﻓﺮﻗﺎﻥ‪ .[٤٩:‬ﻛﻪ ﺩﺭ ﻣﺮﺩﻩ ﺍﻧﺴﺎﻥ ﻭﻏﲑﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻣﺜﻞ ]ﺯﻣﺮ‪] .[٣٠:‬ﺍﻋﺮﺍﻑ‪ .[٥٧:‬ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻭ‬
‫ﻏﲑﺍﻧﺴﺎﻥ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﲨﻊ ﺁﻥ ﺍﹶﻣ‪‬ﻮﺍﺕ‪ ،‬ﻣ‪‬ﻮ‪‬ﺗﻰ‪ :‬ﻣ‪‬ﻴِﺘﻮ‪‬ﻥ ﻭ ﻣﻴﺘﻮﻥ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪] .[٢٢:‬ﺑﻘﺮﻩ‪] .[٧٣:‬ﻣﺆﻣﻨﻮﻥ‪ .[١٥:‬ﻭﱃ ﻣﻴﺘﻮﻥ ﺑﺎ ﲣﻔﻴﻒ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣ‪‬ﻮ‪‬ﺗ‪‬ﺔ‪ :‬ﻣﺮﮒ ﻭ ﺁﻥ ﺍﺧﺺ ﺍﺯ ﻣﻮﺕ ﻭ ﮔﻮﻳﺎ ﺗﺎﺀ ﺁﻥ ﺑﺮﺍﻯ ﻭﺣﺪﺕ ﺍﺳﺖ ]ﺩﺧﺎﻥ‪.[٥٦:‬‬
‫ﻣ‪‬ﻤﺎﺕ‪ :‬ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻣﻮﺕ ﺍﺳﺖ‪] .‬ﺍﺳﺮﺍﺀ‪.[٧٥:‬‬
‫ﻣ‪‬ﻴ‪‬ﺘ‪‬ﺔ‪ :‬ﻣﺆﻧﺚ ﻣﻴﺖ ﻭ ﺩﺭ ﻋﺮﻑ ﺷﺮﻉ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺑﺪﻭﻥ ﺫﺑﺢ ﺷﺮﻋﻰ ﻣﺮﺩﻩ ﺍﺳﺖ ﺧﻮﺍﻩ ﺧﻮﺩﲞﻮﺩ ﲟﲑﺩ ﻭ ﻳﺎ ﺑﻪ ﺫﺑﺢ ﻏﲑﺷﺮﻋﻰ‪] .‬ﻣﺎﺋﺪﻩ‪ .[٣:‬ﺩﺭ ﺁﻳﻪ ]ﻳﺲ‪ .[٣٣:‬ﺩﺭ ﻣﻌﻨﺎﻯ‬
‫ﺍﻭﱃ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺏ ﺍﹶﻣ‪‬ﻮﺍ ‪‬ﺟ ‪‬ﻪ ‪‬ﻭ ﺍ ‪‬ﺭ‪‬ﺗ ﹶﻔ ‪‬ﻊ« ﺍﻳﻀﺎ ﻣﻮﺝ ﺁ‪‬ﺎﻯ ﻣﺮﺗﻔﻊ ﺩﺭ ﺳﻄﺢ ﺩﺭﻳﺎﺳﺖ ﻣﺜﻞ ]ﻫﻮﺩ‪ .[٤٢:‬ﻳﻌﲎ ﻛﺸﱴ ﺑﺎ ﺁ‪‬ﺎ ﺩﺭ ﻣﻮﺟﻰ ﳘﭽـﻮﻥ‬
‫ﺿ ﹶﻄ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﺮ ﻣ‪‬ﻮ‪‬ﺟﹰﺎ‪ِ :‬ﺍ ‪‬‬
‫ﺝ ﺍ ﹾﻟ‪‬ﺒ ‪‬‬
‫ﻣﻮﺝ = ﺍﺿﻄﺮﺍﺏ ﺩﺭﻳﺎ‪» .‬ﻣﺎ ‪‬‬
‫ﻛﻮﻩﻫﺎ ﺣﺮﻛﺖ ﻣﻰﻛﺮﺩ‪.‬‬
‫* ]ﻛﻬﻒ‪ .[٩٩:‬ﺁﻧﺮﻭﺯ ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﮔﺬﺍﺭﱘ ﺑﻌﻀﻰ ﺩﺭ ﺑﻌﻀﻰ ﻣﻮﺝ ﻣﻰﺯﻧﺪ‪.‬‬
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‫ﻣﻮﺭ = ﺟﺮﻳﺎﻥ ﺳﺮﻳﻊ »ﻣﺎﺭ‪‬ﺍﻟﺪ‪ ‬ﻡ ﻋ‪‬ﻠﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ« ﺧﻮﻥ ﺑﺴﺮﻋﺖ ﺑﺮ ﭼﻬﺮﻩﺍﺵ ﺟﺎﺭﻯ ﺷﺪ )ﺭﺍﻏﺐ(‪] .‬ﻃﻮﺭ‪ .[٩:‬ﺭﻭﺯﻱ ﻛﻪ ﺁﲰﺎﻥ ﺑﺸﺪ‪‬ﺕ ﺟﺮﻳﺎﻥ ﻛﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﺍﺛﺮ‬
‫ﺍﺧﺘﻼﻝ ﻧﻈﻢ ﻫﻮﺍﻯ ﺍﻃﺮﺍﻑ ﺯﻣﲔ ﺑﻪ ﺻﻮﺭﺕ ﮔﺮﺩﺑﺎﺩ ﺷﺪﻳﺪ ﻭ ﺳﻬﻤﮕﲔ ﺩﺭﺧﻮﺍﻫﺪ ﺁﻣﺪ‪] .‬ﻣﻠﻚ‪ .[١٦:‬ﺁﻳﺎ ﺍﳝﻨﻴﺪ ﺁﻧﻜﻪ ﺣﻜﻤﺶ ﺩﺭ ﺁﲰﺎﻥ ﺟﺎﺭﻯ ﺍﺳﺖ ﴰﺎ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﻓﺮﻭ ﺑﺮﺩ‬
‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﺸﺪﺕ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﺏ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﺠـﻰ ِﺀ‬
‫ﻣﻮﺭ ﻇﺎﻫﺮﹰﺍ ﺣﺮﻛﺖ ﻳﻜﻨﻮﺍﺧﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﮔﺮﺩﺑﺎﺩﻯ ﻭ ﻣﺎﺭﭘﻴﭽﻰ ﺍﺳﺖ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﺣﺮﻛﺖ ﻭ ﺑﺮﮔﺸﺖ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪»:‬ﹶﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬ﺭ ‪‬ﺗ ‪‬ﺮﺩ‪ ‬ﺩ ﺍﻟﺸ ‪‬ﻰ ِﺀ ﺑِﺎﻟـ ِﺬّﻫﺎ ِ‬
‫ﻚ ﺟ‪‬ﻨﻴﻨﹰﺎ«‬
‫ﻛﹶﻤﺎ‪‬ﻳ‪‬ﺘ ِﺮﺩ‪ ‬ﺩ ﺍﻟﺪ‪‬ﺧﺎ ﹸﻥ« ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٦١‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﺗ‪‬ﻤ‪‬ﻮ ‪‬ﺭ ﰱ ‪‬ﺑ ﹾﻄ ِﻦ ﹸﺃ ِﻣ ‪‬‬
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‫ﻣﻮﺳﻰ = ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭ ﺍﻟﻪ ﻭ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ .‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ١٣٦‬ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﳎﻴﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻮﺳﻰ ﻟﻔﻆ ﻋﱪﻯ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻪ ﺷﺪﻩ‪ .‬ﻇﺎﻫﺮﺍ ﺍﺯ ﺁﳒﻬﺖ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺄﻣﻮﺭﺍﻥ ﻓﺮﻋﻮﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﭽﮕﻰ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻨﺪ‪.‬‬
‫ﺣﺎﻻﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺎﻻﺕ ﺩﻳﮕﺮ ﭘﻴﻐﻤﱪﺍﻥ ﺫﻛﺮ ﺷﺪﻩ ﻭ ﻇﺎﻫﺮﺍ ﻭﺟﻪ ﺁﻥ ﺍﺻﻄﻜﺎﻙ ﺑﻴﺸﺘﺮ ﻣﺴﻠﻤﲔ ﺑﺎ ﻳﻬﻮﺩ ﻭﻋﻨﺎﺩ ﻭ ﳉﺎﺟﺖ ﻳﻬﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﻗﺮﺁﻥ ﺑﻮﺩﻩ ﻭ ﻳﺎ ﻋﻠﻞ ﺩﻳﮕﺮﻯ ﻫﻢ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻭﻻﺩﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﻭﻻﺩﺕ ﻣﻮﺳﻰ ﺩﺭ ﺭﻭﺯﮔﺎﺭﻯ ﺑﻮﺩ ﻛﻪ ﻓﺮﻋﻮﻥ ﭘﺴﺮﺍﻥ ﺗﺎﺯﻩ ﻣﻮﻟﻮﺩ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺳﺮ ﻣﻰﺑﺮﻳﺪ ﻭ ﺩﺧﺘﺮﺍﻧﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﻣﻰﺩﺍﺷﺖ‪ .‬ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﻛﻪ ﻛﺎﻫﻨﺎﻥ ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻪ‬
‫ﺑﻮﺩﻧﺪ‪ :‬ﻓﺮﺯﻧﺪﻯ ﺩﺭ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﻣﺘﻮﻟﹼﺪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺳﻠﻄﻨﺖ ﺗﻮ ﺭﺍ ‪‬ﺪﻳﺪ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﻓﺮﻋﻮﻥ ﺑﺮﺍﻯ ﺟﻠﻮﮔﲑﻯ ﺍﺯ ﺗﻮﻟﹼﺪ ﭼﻨﲔ ﭘﺴﺮﻯ ﺑﻪ ﺁﻥ ﺟﻨﺎﻳﺖ ﻭﺣﺸﺘﻨﺎﻙ ﺩﺳﺖ ﺯﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻋﻠﺖ ﺁﻥ ﻛﺸﺘﺎﺭ ﺩﳋﺮﺍﺵ ﻭ ﰉﺭﲪﺎﻧﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻓﺮﻋﻮﻥ ﳕﻰﺧﻮﺍﺳﺖ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﻣﺮﺩﺍﻥ ﺗﻘﻮﻳﺖ ﺷﺪﻩ ﻭ ﺧﻄﺮﻯ ﺑﺮﺍﻯ ﻣﺼﺮﻳﺎﻥ ﻭ ﻓﺮﻋﻮﻥ ﺑﺎﺷﻨﺪ‬
‫ﭼﻮﻥ ﺩﺭ ﺻﻮﺭﺕ ﻛﺸﺘﺎﺭ ﭘﺴﺮﺍﻥ‪ ،‬ﺯﻧﺎﻥ ﻫﺮ ﻗﺪﺭ ﺯﻳﺎﺩ ﻣﻰﺷﺪﻧﺪ ﺑﺎﺯ ﳘﻪ ﺑﺼﻮﺭﺕ ﺑﺮﺩﮔﺎﻥ ﺩﺭ ﻣﺼﺮ ﺑﻮﺩﻧﺪ ﻭ ﻛﺎﺭﻯ ﳕﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﻛﺮﺩ‪ .‬ﺁﻳﻪ ]ﻗﺼﺺ‪ .[٦:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﻮﻑ‬
‫ﺍﺯ ﻛﺜﺮﺕ ﻭ ﻗﻮ‪‬ﺕ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﻭﻻﺩﺕ ﻳﻚ ﭘﺴﺮ‪.‬‬
‫ﻭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ‪ :‬ﭼﻮﻥ ﻣﻮﺳﻰ ﺑﻪ ﻓﺮﻋﻮﻥ ﻭ ﺳﺎﺣﺮﺍﻥ ﻏﺎﻟﺐ ﮔﺮﺩﻳﺪ‪ ،‬ﻣﺼﺮﻳﺎﻥ ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺍﺯ ﻣﻮﺳﻰ ﻭ ﻗﻮﻣﺶ ﺩﺳﺖ ﻣﻰﻛﺸﻰ ﻛﻪ ﺩﺭ ﺯﻣﲔ ﻓﺴﺎﺩ ﻛﻨﻨﺪ ﻭ ﺗﻮ ﻭ‬
‫ﺧﺪﺍﻳﺎﻧﺖ ﺭﺍ ﺗﺮﻙ ﻛﻨﻨﺪ!؟ ﻓﺮﻋﻮﻥ ﺩﺭﺟﻮﺍﺏ ﮔﻔﺖ‪] :‬ﺍﻋﺮﺍﻑ‪ .[١٢٧:‬ﺍﮔﺮ ﻛﺸﱳ ﺑﭽﻪﻫﺎ ﺑﺮﺍﻯ ﺟﻠﻮﮔﲑﻯ ﺍﺯ ﻭﻻﺩﺕ ﻣﻮﺳﻰ ﺑﻮﺩ ﺩﻳﮕﺮ ‪‬ﺪﻳﺪ ﻓﺮﻋﻮﻥ ﺟﺎﻯ ﻧﺪﺍﺷﺖ ﻛﻪ ﻣﻮﺳﻰ ﺑﺪﻧﻴﺎ‬
‫ﺁﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻧﻈﺮ ﻓﺮﻋﻮﻥ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﺑﺎﺯ ﭘﺴﺮﺍﻧﺸﺎﻥ ﺭﺍ ﻣﻰﻛﺸﻢ ﻭ ﳕﻰﮔﺬﺍﺭﻡ ﺗﻘﻮﻳﺖ ﺷﺪﻩ ﻭ ﺧﻄﺮﻯ ﺍﳚﺎﺩ ﻛﻨﻨﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ ﺷﺒﻬﻪ ﺭﺍ ﻗﻮﻯ ﮔﺮﻓﺘﻴﻢ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺟﺮﻳﺎﻥ ﻭﻻﺩﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺗﻮﺳﻂ ﺍﻧﺒﻴﺎﺀ ﺩﺭ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﲰﻊ ﻓﺮﻋﻮﻥ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻧﻪ ﺑﻮﺳـﻴﻠﻪ‬
‫ﺳﺎﺣﺮﺍﻥ ﻛﻪ ﺭﺍﻫﻰ ﺑﻐﻴﺐ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ ﻭﺟﻪ ﺩﻭ‪‬ﻡ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﺎ ﺗﺮﺑﻴﺖ ﻣﻮﺳﻰ ﺩﺭ ﺁﻏﻮﺵ ﻓﺮﻋﻮﻥ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﻓﺮﻋﻮ‪‬ﺎ ﺍﺯ ﺗﻐﻴﲑ ﺗﻘﺪﻳﺮ ﺧﺪﺍﻭﻧﺪﻯ ﻋﺎﺟﺰﺍﻧﺪ ﺑﻠﻜﻪ ﭘﺴﺮﻯ ﺭﺍ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭ ﳘﻪ ﺭﺍ‬
‫ﻣﻰﻛﺸﺖ ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﺩﺭ ﺁﻏﻮﺵ ﺧﻮﺩﺵ ﺗﺮﺑﻴﺖ ﻛﻨﺪ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﭼﻮﻥ ﻣﻮﺳﻰ ﻣﺘﻮﻟﺪ ﺷﺪ ﻣﺎﺩﺭﺵ ﺑﺎ ﺍﳍﺎﻡ ﺧﺪﺍﻭﻧﺪﻯ ﺍﻭ ﺭﺍ ﺷﲑ ﺩﺍﺩ ﻭ ﺩﺭ ﺻﻨﺪﻭﻗﻰ ﮔﺬﺍﺷﺘﻪ ﺩﺭ ﺁﺏ ﺭﻫﺎ ﻛﺮﺩ ﻭ ﺑﺎ ﺍﳍﺎﻡ ﺧﺪﺍﱙ ﻣﻰﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻪ ﻭﻯ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﮔﺸﺖ‪،‬‬
‫ﻏﻼﻣﺎﻥ ﻓﺮﻋﻮﻥ ﺻﻨﺪﻭﻕ ﺭﺍ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻨﺪ ﻭ ﭼﻮﻥ ﺑﺎﺯﻛﺮﺩﻧﺪ ﺗﺎﺯﻩ ﻣﻮﻟﻮﺩﻯ ﺩﺭ ﺁﻥ ﻳﺎﻓﺘﻨﺪ ﻧﻈﺮ ﻓﺮﻋﻮﻥ ﺁﻥ ﺑﻮﺩ ﺭﻭﻯ ﻗﺎﻧﻮﻥ ﻛﻠﹼﻰ ﺍﻳﻦ ﺑﭽﻪ ﻧﻴﺰ ﻣﺸﻤﻮﻝ ﻗﺘﻞ ﺷﻮﺩ ﻛﻪ ﻭﺿﻊ ﻧﺸﺎﻥ‬
‫ﻚ‬
‫ﺤﺒ‪ ‬ﹰﺔ ﻣِﲎ« ﺯﻥ ﺩﺭ ﺍﺛﺮ ﻋﻼﻗﻪ ﺷﺪﻳﺪ ﺍﺯ ﻛﺸﱳ ﻭﻯ ﻣﺎﻧﻊ ﺷﺪ ﻭ ﮔﻔﺖ »ﹸﻗﺮ‪ ‬ﹸﺓ ﻋ‪‬ﻴ‪‬ﻦ ﱃ ‪‬ﻭﹶﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻣﻰﺩﻫﺪ ﺍﺯ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ‪ ،‬ﻭﱃ ﺯﻥ ﻓﺮﻋﻮﻥ ﺷﻴﻔﺘﻪ ﺗﺎﺯﻩ ﻣﻮﻟﻮﺩ ﺷﺪ »ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻴ ‪‬‬
‫ﺨ ﹶﺬ ‪‬ﻩ ﻭ‪‬ﻟﹶﺪﹰﺍ« ﺑﺎﻻﺧﺮﻩ ﻓﺮﻋﻮﻥ ﺗﺴﻠﻴﻢ ﺷﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻧﻜﺸﺪ ﻭ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﮕﻪ ﺩﺍﺭﺩ‪ ،‬ﻣﺴﺎﻟﻪ ﺍﻭ‪‬ﻝ ﻭ ﻓﻮﺭﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺯﻥ ﺷﲑﺩﻫﻰ ﺑﺎﺷﺪ ﻭ ﺍﻭ ﺭﺍ ﺷﲑ‬
‫ﻻﺗ‪‬ﻘﹾﺘ‪‬ﻠ ‪‬ﻮ ‪‬ﻩ ﻋ‪‬ﺴﻰ ﹶﺍ ﹾﻥ ﻳ‪‬ﻨ‪‬ﻔﹶﻌ‪‬ﻨﺎ ﹶﺍ ‪‬ﻭ ‪‬ﻧﺘ‪ِ ‬‬
‫ﺿ ‪‬ﻊ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ﹸﻞ« ﺣﺎﺿﺮﻳﻦ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﻓﺮﻭﻣﺎﻧﺪﻧﺪ‪ .‬ﺧﻮﺍﻫﺮ ﻣﻮﺳﻰ ﻛﻪ ﻭﺍﺭﺩ‬
‫ﺩﻫﺪ‪ ،‬ﺗﻘﺪﻳﺮ ﺧﺪﺍ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﺮﺩ ﻫﺮ ﺯﱐ ﻛﻪ ﺁﻭﺭﺩﻧﺪ ﻣﻮﺳﻰ ﭘﺴﺘﺎﻧﺶ ﺭﺍ ﻧﮕﺮﻓﺖ‪ » ،‬ﻭ ‪‬ﺣﺮ‪‬ﻣ‪‬ﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟﹾﻤ‪‬ﺮﺍ ِ‬
‫ﺁﻥ ﳎﻤﻊ ﺷﺪﻩ ﻭ ﺑﻪ ﺗﻮﺻﻴﻪ ﻣﺎﺩﺭﺵ ﻧﺎﻇﺮ ﺟﺮﻳﺎﻥ ﺑﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺎﺩﺭﻯ ﺭﺍ ﻣﻰﺷﻨﺎﺳﻢ ﻛﻪ ﺍﻭ ﺭﺍ ﻛﻔﺎﻟﺖ ﻛﻨﺪ ﻭ ﺷﲑ ﺑﺪﻫﺪ‪ ،‬ﺑﻪ ﮔﻔﺘﻪ ﺍﻭ ﻣﻮﺳﻰ ﺭﺍ ﭘﻴﺶ ﻣﺎﺩﺭﺵ ﺁﻭﺭﺩﻧﺪ ﺁﻧﮕﺎﻩ ﺑﻪ ﻓﺮﻋﻮﻥ‬
‫ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﻛﻪ ﻣﺴﺄﻟﻪ ﺣﻞ ﺷﺪ ﻭ ﭘﺴﺘﺎﻥ ﻓﻼﻥ ﺯﻥ ﺭﺍ ﮔﺮﻓﺖ‪) ،‬ﭘﺲ ﺣﻘﻮﻗﻰ ﻭ ﻣﺎﻫﻴﺎﻧﻪﺍﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﺯﻥ ﻣﻘﺮﺭ ﻛﻨﻴﺪ ﻛﻪ ﭘﺴﺮ ﭘﺎﺩﺷﺎﻩ ﺭﺍ ﺷﲑ ﻣﻰﺩﻫﺪ( ]ﻗﺼﺺ‪ .[١٣-٧:‬ﺗﺮﲨﻪ‬
‫ﺁﺯﺍﺩ‪.‬‬
‫***‬
‫ﺐ ﻋ‪‬ﻠﻰ ﹶﺍ ‪‬ﻣ ِﺮ ِﻩ« ﻣﻮﺳﻰ ﭼﻮﻥ ﺑﻪ ﺭﺷﺪ ﻭ ﺟﻮﺍﱏ ﺭﺳﻴﺪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ‬
‫ﷲ ﻏﺎِﻟ ‪‬‬
‫ﻗﺼ‪‬ﻪ ﺭﻭﻯ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺟﺮﻳﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﺩﴰﻦ ﻓﺮﻋﻮﻥ ﻭ ﻣﺎﻳﻪ ﺍﻧﺪﻭﻩ ﻓﺮﻋﻮﻥ ﺩﺭ ﺧﺎﻧﻪ ﻓﺮﻋﻮﻥ ﺗﺮﺑﻴﺖ ﻣﻰﺷﺪ »ﻭ‪‬ﺍ ُ‬
‫ﻭﻯ ﺣﻜﻤﺖ ﻭ ﺩﺭﻙ ﻭ ﻋﻠﻢ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩ )ﺗﺮﺑﻴﺖ ﺷﺪﻩ ﺍﺷﺮﺍﻑ ﺿﺪ‪ ‬ﺍﺷﺮﺍﻓﻴﺖ ﺭﺍ ﺩﺭ ﺳﺮ ﭘﺮﻭﺭﺍﻧﺪ ﻭ ﺁﻥ ﺧﺎﻧﻪ ﻭ ﺣﻜﻮﻣﺖ ﺁﻥ ﺭﺍ ﳏﻜﻮﻡ ﻛﺮﺩ( ﺭﻭﺯﻯ ﻭﻗﺖ ﻇﻬﺮ ﻛﻪ ﻣﺮﺩﻡ ﻧﻮﻋﹰﺎ‬
‫ﺩﺭ ﺧﺎﻧﻪﻫﺎ ﻣﺸﻐﻮﻝ ﺍﺳﺘﺮﺍﺣﺖ ﺑﻮﺩﻧﺪ ﺍﺯ ﻗﺼﺮ ﺑﲑﻭﻥ ﺁﻣﺪ ﻭ ﺩﺭ ﺷﻬﺮ ﮔﺮﺩﺵ ﻣﻰﻛﺮﺩ‪ ،‬ﺍﺗﻔﹼﺎﻗﹰﺎ ﺩﻭ ﻧﻔﺮ ﻣﺼﺮﻯ ﻭ ﺍﺳﺮﺍﺋﻴﻠﻲ ﻣﺸﻐﻮﻝ ﻣﻘﺎﺗﻠﻪ ﻭ ﻧﺰﺍﻉ ﺑﻮﺩﻧﺪ )ﮔﻮﱙ ﻗﺒﻄﻰ ﺭﺍ ﻧﻈﺮ ﺁﻥ ﺑﻮﺩ‬
‫ﻛﻪ ﺳﺒﻄﻰ ﺭﺍ ﺑﻜﺸﺪ ﺍﻭ ﻧﻴﺰ ﻣﻰﺧﻮﺍﺳﺖ ﺍﺯﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭﻟﻮ ﺑﻪ ﻣﺮﮒ ﻣﺼﺮﻯ ﲤﺎﻡ ﺷﻮﺩ( ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ » ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﻓﻴﻬﺎ ‪‬ﺭ ‪‬ﺟ ﹶﻠ ‪‬ﻴ ِﻦ ﻳ‪‬ﻘﹾﺘ‪‬ﺘِﻼ ِﻥ« ‪‬ﺮﺣﺎﻝ ﺍﺳﺮﺍﺋﻴﻠﻰ ﻣﻮﺳﻰ ﺭﺍ ﺑﻪ ﻳﺎﺭﻯ ﻃﻠﺒﻴﺪ‬
‫ﻣﻮﺳﻰ ﺑﺎ ﻳﻚ ﻣﺸﺖ ﻛﺎﺭ ﻣﺼﺮﻯ ﺭﺍ ﲤﺎﻡ ﻛﺮﺩ ﻭﱃ ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﻣﺪﺍﺧﻠﻪ ﺑﻪ ﻣﺮﮒ ﻣﺼﺮﻯ ﺍﳒﺎﻣﻴﺪ ﻧﺎﺭﺍﺣﺖ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻣﻨﺎﺯﻋﻪ ﻛﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﺭ ﺷﻴﻄﺎﻥ ﺍﺳﺖ‪ ،‬ﺧﺪﺍﻳﺎ ﻣﻦ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺧﺘﻢ‪ ،‬ﻣﺼﺮﻳﺎﻥ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺍﻏﻤﺎﺽ ﳔﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻣﺮﺍ ﻓﺮﺟﻰ ﭘﻴﺶ ﺁﻭﺭ‪.‬‬
‫ﺩﻳﮕﺮ ﺑﻪ ﻛﺎﺥ ﻓﺮﻋﻮﻥ ﺑﺮﻧﮕﺸﺖ ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﮔﻮﺵ ﺑﻪ ﺯﻧﮓ ﺑﻮﺩ ﻛﻪ ﻗﺘﻞ ﻗﺒﻄﻰ ﭼﻪ ﻋﻜﺲﺍﻟﻌﻤﻠﻰ ﺑﻪ ﺑﺎﺭ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ‪ ،‬ﺍﺯ ﻗﻀﺎ ﺩﻳﺪ‪ ،‬ﺍﺳﺮﺍﺋﻴﻠﻰ ﺩﻳﺮﻭﺯ ﺑﺎ ﺷﺨﺺ ﺩﻳﮕـﺮﻯ‬
‫ﮔﻼﻭﻳﺰ ﺷﺪﻩ ﺑﺎﺯ ﻣﻮﺳﻰ ﺭﺍ ﺑﻪ ﻳﺎﺭﻯ ﻃﻠﺒﻴﺪ‪ ،‬ﻣﻮﺳﻰ ﮔﻔﺖ ﺗﻮ ﺩﺭ ﺿﻼﻟﺖ ﺁﺷﻜﺎﺭﻯ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻭﺿﻊ ﻭ ﺗﺴﻠﻂ ﻣﺼﺮﻳﺎﻥ ﻫﺮ ﺭﻭﺯ ﻧﻐﻤﻪﺍﻯ ﺳﺎﺯ ﻣﻰﻛﲎ ﺍﻳﻦ ﺑﮕﻔﺖ ﻭ ﺑﺎﺯ ﺧﻮﺍﺳﺖ ﺍﺯ‬
‫ﺲ ِﺍ ﹾﻥ ﺗ‪‬ﺮﻳ ‪‬ﺪ‬
‫ﺖ ﻧ‪‬ﻔﹾﺴﹰﺎ ﺑِﺎﹾﻟﹶﺎ ‪‬ﻣ ِ‬
‫ﺍﻭ ﺩﻓﺎﻉ ﻛﻨﺪ‪ ،‬ﺳﺒﻄﻰ ﺑﻪ ﺧﻴﺎﻝ ﺁﻧﻜﻪ ﺍﻳﻦ ﺩﻓﻌﻪ ﻣﻮﺳﻰ ﻗﺼﺪ ﻭﻯ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﻛﺎﺭﺵ ﺭﺍ ﲤﺎﻡ ﮐﻨﺪ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪ‪»:‬ﻳﺎ ﻣﻮ‪‬ﺳﻰ ﺍﹶﺗ‪‬ﺮﻳ ‪‬ﺪﹶﺍ ﹾﻥ ﺗ‪‬ﻘﹾﺘ‪‬ﻠﹶﲎ ﻛﹶﻤﺎ ﹶﻗ‪‬ﺘ ﹾﻠ ‪‬‬
‫ﺽ‪«...‬‬
‫ﺍِﻟﹼﺎ ﹶﺍ ﹾﻥ ﺗ‪‬ﻜﹸﻮ ﹶﻥ ﺟ‪‬ﺒﺎﺭﹰﺍ ﻓِﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﺩﺭﳘﲔ ﻭﻗﺖ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻯ ﺭﺳﻴﺪ ﻭ ﮔﻔﺖ‪ :‬ﻣﻮﺳﻰ ﺍﺷﺮﺍﻑ ﺩﺭﺑﺎﺭ ﻓﺮﻋﻮﻥ ﺭﺃﻯﮔﲑﻯ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻜﺸﻨﺪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺧﻮﺩﺕ ﺭﺍ ﳒﺎﺕ ﺩﻩ‪ ،‬ﻣﻮﺳﻰ ﭼﺎﺭﻩﺍﻯ ﺟﺰ ﻓـﺮﺍﺭ‬
‫ﻧﺪﺍﺷﺖ ﻟﺬﺍ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ﮔﺬﺍﺷﺖ ﻭ ﺍﺯ ﻣﺼﺮ ﺧﺎﺭﺝ ﺷﺪ‪] .‬ﻗﺼﺺ‪ .[٢١-١٤:‬ﺗﺮﲨﻪ ﺁﺯﺍﺩ‪.‬‬
‫ﻣﻮﺳﻰ ﻭ ﺷﻌﻴﺐ‬
‫ﻣﻮﺳﺎﻯ ﺟﻮﺍﻥ ﺍﺯ ﻣﺼﺮ ﺧﺎﺭﺝ ﺷﺪﻩ ﺭﺍﻩ »ﻣﺪﻳﻦ« ﺭﺍ ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ‪» :‬ﻋ‪‬ﺴﻰ ﺭ‪‬ﺑ‪‬ﻰ ﹶﺍ ﹾﻥ ‪‬ﻳﻬ‪‬ﺪِﻳ‪‬ﲎ ‪‬ﺳﻮﺍ َﺀ ﺍﻟﺴ‪‬ﺒﻴ ِﻞ« ﭼﻮﻥ ﺑﻪ ﭼﺎﻩ ﻣﺪﻳﻦ ﺭﺳﻴﺪ ﺩﻳﺪ ﮔﺮﻭﻫﻰ ﺑﻪ ﮔﻮﺳـﻔﻨﺪﺍﻥ‬
‫ﺧﻮﻳﺶ ﺁﺏ ﻣﻰﺩﻫﻨﺪ ﻭﱃ ﺩﻭ ﻧﻔﺮ ﺯﻥ ﭼﻨﺪ ﺭﺃﺱ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺍﺯ ﺁﺏ ﺧﻮﺭﺩﻥ ﺑﺎﺯ ﻣﻰﺩﺍﺭﻧﺪ‪ ،‬ﮔﻔﺖ ﭼﺮﺍ ﭼﻨﲔ ﻣﻰﻛﻨﻴﺪ ﺩﺧﺘﺮﺍﻥ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﭘﺲ ﺍﺯ ﺑﺮﮔﺸﱳ ﭼﻮﭘﺎ‪‬ﺎ ﺑﻪ ﮔﻮﺳﻔﻨﺪﺍﻥ‬
‫ﺁﺏ ﻣﻰﺩﻫﻴﻢ‪ ،‬ﭘﺪﺭ ﻣﺎ ﭘﲑﻣﺮﺩ ﺍﺳﺖ ﳕﻰﺗﻮﺍﻧﺪ ﺧﻮﺩﺵ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺭﺍ ﺁﺏ ﺩﻫﺪ‪ ،‬ﻣﻮﺳﻰ ﺑﻪ ﺁﻥ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺁﺏ ﺩﺍﺩ ﻭ ﺩﺭ ﺳﺎﻳﻪﺍﻯ ﺍﺳﺘﺮﺍﺣﺖ ﻛﺮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﺭﻓﱳ ﺩﺧﺘﺮﺍﻥ ﻳﻜﻰ ﺍﺯ ﺁﻥ‬
‫ﺩﻭ ﺑﺎﺯﮔﺸﺖ ﻭ ﺑﻪ ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﭘﺪﺭﻡ ﺗﻮ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺗﺎ ﻣﺰﺩ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﻪ ﻛﺮﺩﻯ ﺑﺪﻫﺪ‪.‬‬
‫ﲔ« ﻳﻜﻰ ﺍﺯ ﺩﺧﺘﺮﺍﻥ‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎﻟِﻤ ‪‬‬
‫ﺠ ‪‬ﻮ ‪‬‬
‫ﻒ ‪‬ﻧ ‪‬‬
‫ﺨ ‪‬‬
‫ﻣﻮﺳﻰ ﭘﻴﺶ ﺷﻌﻴﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪ ﻭ ﻣﺎﺟﺮﺍﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﮔﻔﺖ‪ ،‬ﺷﻌﻴﺐ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺳﺮﮔﺬﺷﺖ ﺍﻭ ﮔﻔﺖ‪» :‬ﻻ‪‬ﺗ ‪‬‬
‫ﮔﻔﺖ‪ :‬ﭘﺪﺭ ﺟﺎﻥ ﺍﻳﻦ ﺟﻮﺍﻥ ﺭﺍ ﺍﺟﲑ ﻛﻦ ﻛﻪ ﻫﻢ ﻧﲑﻭﻣﻨﺪ ﺍﺳﺖ ﻭ ﻫﻢ ﺩﺭﺳﺘﻜﺎﺭ‪.‬‬
‫ﺷﻌﻴﺐ ﮔﻔﺖ‪ :‬ﻣﻰﺧﻮﺍﻫﻢ ﻳﻜﻰ ﺍﺯ ﺩﺧﺘﺮﺍﱎ ﺭﺍ ﺑﻪ ﻋﻘﺪ ﻧﻜﺎﺡ ﺗﻮ ﺩﺭ ﺁﻭﺭﻡ ﻛﻪ ﻫﺸﺖ ﺳﺎﻝ ﺑﻪ ﻣﻦ ﺍﺟﲑ ﺑﺎﺷﻰ ﻭ ﺍﮔﺮ ﺩﻩ ﺳﺎﻝ ﻛﺎﺭ ﻛﺮﺩﻯ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺗﻮ ﺍﺳﺖ ﻭ ﻣﻦ ﳕﻰﺧﻮﺍﻫﻢ ﺗﻮ ﺭﺍ‬
‫ﲔ«‪.‬‬
‫ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺯﻡ ﻭ ﻛﺎﺭ ﺯﻳﺎﺩ ﺭﺟﻮﻉ ﻛﻨﻢ ﺧﻮﺍﻫﻰ ﺩﻳﺪ ﻛﻪ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭﺍﱎ »ﺳ‪ ‬ﺘﺠِﺪ‪‬ﱏ ﺍِﻧ‪‬ﺸﺎﺀَﺍﻟﻠﱠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎﻟِﺤ ‪‬‬
‫ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻛﺎﺭ ﻣﻴﺎﻥ ﻣﻦ ﻭ ﺗﻮ ﺑﺎﺷﺪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﻫﺸﺖ ﺳﺎﻝ ﻳﺎ ﺩﻩ ﺳﺎﻝ ﺭﺍ ﻛﺎﺭ ﻛﺮﺩﻡ ﺑﻪ ﻣﻦ ﲢﻤﻴﻞ ﳔﻮﺍﻫﻰ ﻛﺮﺩ ]ﻗﺼﺺ‪ .[٢٨-٢٢:‬ﺗﺮﲨﻪ ﺁﺯﺍﺩ‪.‬‬
‫ﻣﻮﺳﺎﻯ ﺭﺳﻮﻝ‬
‫ﻣﻮﺳﻰ ﭼﻮﻥ ﻣﺪﺕ ﺧﺪﻣﺘﺶ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺷﻌﻴﺐ ﲤﺎﻡ ﻛﺮﺩ ﺧﻮﺍﺳﺖ ﺑﻪ ﻭﻃﻨﺶ ﻣﺼﺮ ﺑﺎﺯﮔﺮﺩﺩ ﺑﺎ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺍﺯ ﻣﺪﻳﻦ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﭼﻮﻥ ﺑﻪ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺭﺳﻴﺪ ﻇﺎﻫﺮﹰﺍ ﺭﺍﻩ ﺭﺍ ﮔﻢ‬
‫ﺐ ﺍﻟﻄﱡﻮ ِﺭ ﻧﺎﺭﹰﺍ« ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﮔﻔﺖ‪ :‬ﺍﻳﻨﺠﺎ ﺑﺎﺷﻴﺪ ﻣﻦ‬
‫ﺲ ِﻣ ‪‬ﻦ ﺟﺎِﻧ ِ‬
‫ﻛﺮﺩ ﻭ ﺍﺯ ﺳﺮﻣﺎ ﺗﺎ ﺣﺪ‪‬ﻯ ﻧﺎﺭﺍﺣﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻮﺳﻰ ﺍﺯ ﺩﻭﺭ ﺁﺗﺸﻰ ﺩﻳﺪ »ﻓﹶﻠﹶﻤ‪‬ﺎ ﻗﹶﻀﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﺟ ﹶﻞ ‪‬ﻭ ﺳﺎ ‪‬ﺭ ِﺑ ﹶﺎ ‪‬ﻫ ِﻠ ِﻪ ﺁ‪‬ﻧ ‪‬‬
‫ﺁﺗﺸﻰ ﺑﻪ ﻧﻈﺮﻡ ﺁﻣﺪ ﺷﺎﻳﺪ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ ﲨﻌﻰ ﺑﺎﺷﻨﺪ ﺭﺍﻩ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﺑﭙﺮﺳﻢ ﻭ ﻳﺎ ﻣﻘﺪﺍﺭﻯ ﺁﺗﺶ ﺑﻴﺎﻭﺭﻡ ﺗﺎ ﮔﺮﻡ ﺷﻮﻳﺪ‪ ،‬ﻣﻮﺳﻰ ﺑﻪ ﺳﻮﻯ ﺁﺗﺶ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﭼﻮﻥ ﺑﻪ ﻧﺰﺩﻳﻚ ﺁﺗﺶ ﺭﺳﻴﺪ‬
‫ﲔ ‪‬ﻭ ﹶﺍ ﹾﻥ ﹶﺃ ﹾﻟ ِﻖ ﻋ‪‬ﺼﺎ ‪‬ﻙ‪ «...‬ﺍﻯ ﻣﻮﺳﻰ ﻣﻨﻢ ﺧﺪﺍ‪ ،‬ﭘﺮﻭﺭﺵ‬
‫ﻧﺎﮔﺎﻩ ﺍﺯ ﻧﺎﺣﻴﻪ ﺭﺍﺳﺖ ﻭﺍﺩﻯ ﺍﺯ ﺟﺎﻧﺐ ﺩﺭﺧﱴ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﺑﻮﺩﻯ ﻧﺪﺍﺋﻰ ﺑﻠﻨﺪ ﺷﺪ‪» :‬ﹶﺍ ﹾﻥ ﻳﺎ ﻣ‪‬ﻮﺳﻰ ﺍِﻧ‪‬ﻰ ﺍﹶﻧ‪‬ﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺭﺏ‪ ‬ﺍﻟﹾﻌﺎﻟﹶﻤ ‪‬‬
‫ﺩﻫﻨﺪﻩ ﳘﻪ ﳐﻠﻮﻗﺎﺕ ﺍﻯ ﻣﻮﺳﻰ ﻋﺼﺎﻳﺖ ﺭﺍ ﺑﻴﺎﻧﺪﺍﺯ‪.‬‬
‫)ﺳﺮ ﺗﺎ ﭘﺎﻯ ﻣﻮﺳﻰ ﺭﺍ ﻟﺮﺯﺷﻰ ﻓﺮﺍ ﮔﺮﻓﺖ ﻭ ﺑﺎ ﺁﺭﺍﻣﺸﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺧﻮﻳﺸﱳ ﺭﺍ ﺑﺎﺯ ﻳﺎﻓﺖ ﻭ ﺁﺭﺍﻡ ﮔﺮﺩﻳﺪ( ﺳﭙﺲ ﺩﺭ ﭘﲑﻭﻯ ﺍﺯ ﳘﺎﻥ ﻧﺪﺍ ﻋﺼﺎ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﺍﻧﺪﺍﺧﺖ ﺩﻳﺪ ﻋﺼﺎ‬
‫ﻒ‬
‫ﺨ ‪‬‬
‫ﺑﻪ ﺻﻮﺭﺕ ﻣﺎﺭ ﺩﺭ ﺁﻣﺪ ﻭ ﳘﭽﻮﻥ ﻣﺎﺭ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻮﺳﻰ ﺍﺯ ﺩﻳﺪﻥ ﺁﻥ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ﮔﺬﺍﺷﺖ ﻭ ﺑﻪ ﭘﺸﺖ ﺳﺮﺵ ﻧﮕﺎﻩ ﻧﻜﺮﺩ‪ .‬ﺑﺎﺭ ﺩﻳﮕﺮ ﻧﺪﺍ ﺑﻠﻨﺪ ﺷﺪ »ﻳﺎ ﻣ‪‬ﻮﺳﻰ ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻞ ‪‬ﻭ ﻻ‪‬ﺗ ‪‬‬
‫ﲔ« ﻣﻮﺳﻰ ﺑﺮﮔﺮﺩ ﻭ ﻧﺘﺮﺱ ﺗﻮ ﺍﳝﲎ‪ ،‬ﭼﻮﻥ ﺑﺎﺯﮔﺸﺖ ﻧﺪﺍ ﭼﻨﲔ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ :‬ﺩﺳﺘﺖ ﺭﺍ ﺑﮕﺮﻳﺒﺎﻧﺖ ﻓﺮﻭﺑﺮ ﭼﻮﻥ ﺑﲑﻭﻥ ﺁﻭﺭﻯ ﺧﻮﺍﻫﻰ ﺩﻳﺪ ﺳﻔﻴﺪ ﻭ ﻧﻮﺭﺍﱏ ﺷﺪﻩ ﰉﺁﻧﻜﻪ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﹾﺂﻣِﻨ ‪‬‬
‫ِﺍﻧ‪ ‬‬
‫ﺻﺪﻣﻪﺍﻯ ﺑﺒﻴﻨﺪ‪ ...‬ﻋﺼﺎ ﻭ ﻳﺪ ﺑﻴﻀﺎﺀ ﺩﻭ ﻣﻌﺠﺰﻩﺍﻧﺪ ﺑﺎ ﺍﻳﻦ ﺩﻭ ﻣﻌﺠﺰﻩ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﻭ ﻗﻮﻣﺶ ﺑﺮﻭ ﻭ ﻫﺪﺍﻳﺘﺸﺎﻥ ﻛﻦ ﻛﻪ ﮔﺮﻭﻫﻲ ﻓﺎﺳﻖﺍﻧﺪ‪ .‬ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﻣﻦ ﻳﻚ ﻧﻔﺮ ﺍﺯ ﺁ‪‬ـﺎ ﺭﺍ‬
‫ﻛﺸﺘﻪﺍﻡ ﻣﻰﺗﺮﺳﻢ ﻣﺮﺍ ﺑﻜﺸﻨﺪ‪ ،‬ﺑﺮﺍﺩﺭﻡ ﻫﺎﺭﻭﻥ ﺍﺯ ﻣﻦ ﻓﺼﻴﺢﺗﺮ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺎ ﻣﻦ ﺑﻔﺮﺳﺖ ﻛﻪ ﺗﺼﺪﻳﻘﻢ ﻛﻨﺪ ﻣﻰﺗﺮﺳﻢ ﺗﻜﺬﻳﺒﻢ ﳕﺎﻳﻨﺪ‪ ،‬ﺧﻄﺎﺏ ﺭﺳﻴﺪ ]ﻗﺼﺺ‪.[٣٥-٢٩:‬‬
‫ﻣﻮﺳﻰ ﻭ ﻓﺮﻋﻮﻥ‬
‫ﻣﻮﺳﻰ ﺑﺎ ﺑﺮﺍﺩﺭﺵ ﻫﺎﺭﻭﻥ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﺁﻣﺪﻩ ﻭ ﺭﺳﺎﻟﺖ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺩﻭ ﻓﺮﺳﺘﺎﺩﻩ ﭘﺮﻭﺩﮔﺎﺭ ﺗﻮ ﻫﺴﺘﻴﻢ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﻪ ﻣﺎﻭﺍﮔﺬﺍﺭ ﻭ ﻋﺬﺍﺑﺸﺎﻥ ﻧﻜﻦ ﺑﺮﺗﻮ‬
‫ﻣﻌﺠﺰﻩﺍﻯ ﺍﺯ ﺧﺪﺍﻳﺖ ﺁﻭﺭﺩﻩﺍﱘ ﺳﻼﻡ ﺑﺮ ﺁﻧﻜﻪ ﺗﺎﺑﻊ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ ﻫﺮ ﻛﻪ ﻣﺎ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﺪ ﻭ ﺍﺯ ﺣﻖ ﺭﻭﻯ ﮔﺮﺩﺍﻧﺪ ﻋﺬﺍﺏ ﺧﺪﺍ ﺩﺭ ﻛﻤﲔ ﺍﻭﺳﺖ‪.‬‬
‫ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪ »:‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺭ‪‬ﺑ‪‬ﻜﹸﻤﺎ ﻳﺎ ﻣ‪‬ﻮﺳﻰ ؟« ﻣﻮﺳﻰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎ ﺩﻭ ﺑﺮﺍﺩﺭ ﻛﻴﺴﺖ؟ ﮔﻔﺖ‪» :‬ﺭ‪‬ﺑ‪‬ﻨ‪‬ﺎ ﺍﻟﱠﺬﻯ ﺍﹶﻋ‪‬ﻄﻰ ﹸﻛﻞﱠ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪‬ﺧ ﹾﻠ ﹶﻘ ‪‬ﻪ ﹸﺛﻢ‪ ‬ﻫ‪‬ﺪﻯ« ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭼﻴﺰ ﺭﺍ‬
‫ﺁﻓﺮﻳﺪﻩ ﻭ ﺑﻪ ﺭﺍﻫﻬﺎﻯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔﻰ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪» :‬ﻓﹶﻤﺎ ﺑﺎ ﹸﻝ ﺍﻟﹾ ﹸﻘﺮ‪‬ﻭ ِﻥ ﺍ ﹾﻟﺎﹶﻭ‪‬ﱃ« ﺣﺎﻝ ﻣﺮﺩﻣﺎﻥ ﮔﺬﺷﺘﻪ )ﻛﻪ ﲞﺪﺍ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ( ﭼﻴﺴﺖ؟‬
‫ﻀﻞﹲ ﺭ‪‬ﰉ ﻭ‪‬ﻻﻳ‪‬ﻨ‪‬ﺴﻰ« ﻣﺎﺟﺮﺍﻯ ﺁ‪‬ﺎ ﺩﺭ ﻛﺘﺎﰉ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺧﺪﺍﱘ ﻧﻪ ﻳﻜﻰ ﺭﺍ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﻣﻰﮔﲑﺩ ﻭ ﻧﻪ ﻓﺮﺍﻣﻮﺵ ﻣﻰﻛﻨﺪ ﳘﺎﻥ ﺧﺪﺍﻳﻴﻜﻪ ﺯﻣﲔ ﺭﺍ‬
‫ﺏ ﻻ‪‬ﻳ ِ‬
‫ﻣﻮﺳﻰ ﮔﻔﺖ‪» :‬ﰱ ﻛِﺘﺎ ٍ‬
‫ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺁﻣﺎﺩﻩ ﻛﺮﺩ ﻭ ﺩﺭ ﺁﻥ ﺭﺍﻫﻬﺎ ﻗﺮﺍﺭﺩﺍﺩ ﻭ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﺑﺎﺭﺍﻧﻴﺪ ﻭ ﺍﺻﻨﺎﻑ ﳐﺘﻠﻒ ﻧﺒﺎﺗﺎﺕ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ‪ ،‬ﲞﻮﺭﻳﺪ ﻭ ﭼﻬﺎﺭﭘﺎﻳﺎﻧﺘﺎﻥ ﺭﺍ ﺑﭽﺮﺍﻧﻴﺪ ﻭ ﺩﺭ ﺁ‪‬ﺎ‬
‫ﺧﺮﺩﻣﻨﺪﺍﻥ ﺭﺍﺩﻻﺋﻠﻰ ﺍﺳﺖ ﺑﺮ ﻭﺟﻮﺩ ﻭ ﺗﺮﺑﻴﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ‪ ،‬ﴰﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺯﻣﲔ ﺁﻓﺮﻳﺪﻩﺍﱘ ﻭ ﺩﺭ ﺁﻥ ﺑﺎﺯ ﻣﻰﮔﺮﺩﺍﻧﻴﻢ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺑﲑﻭﻥ ﻣﻰﺁﻭﺭﱘ »ﻣ‪‬ﻨ‪‬ﻬﺎ ﺧ‪‬ﻠﹶﻘﹾﻨﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﻓﻴﻬـﺎ‬
‫ﺨ ِﺮ ‪‬ﺟ ﹸﻜ ‪‬ﻢ ﺗﺎ ِﺭ ﹰﺓ ﺍﹸﺧ‪‬ﺮﻯ«‪.‬‬
‫ﻧ‪‬ﻌﻴ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﻣِﻨ‪‬ﻬﺎ ‪‬ﻧ ‪‬‬
‫ﻓﺮﻋﻮﻥ ﻛﻪ ﳔﻮﺕ ﺳﻠﻄﻨﺖ ﻭﺟﻮﺩﺵ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﺩﺭﻣﻘﺎﺑﻞ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﺗﺴﻠﻴﻢ ﻧﺸﺪ ﻧﺒﻮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩ ﻭ ﺍﺯ ﭘﺬﻳﺮﺵ ﺍﻣﺘﻨﺎﻉ ﳕﻮﺩ ﻭ ﺑﺎ ﻛﻤﺎﻝ ﻏﺮﻭﺭ ﮔﻔـﺖ‪:‬‬
‫ﺤ ِﺮ ‪‬ﻙ ﻳﺎ ﻣ‪‬ﻮﺳﻰ« ﻣﻮﺳﻰ ﺁﻣﺪﻩﺍﻯ ﺗﺎ ﺑﺎ ﺟﺎﺩﻭﻯ ﺧﻮﺩﺕ ﻣﺎ ﺭﺍ ﺍﺯ ﺩﻳﺎﺭﻣﺎﻥ ﺑﲑﻭﻥ ﻛﲎ؟!! ﻣﺎ ﻫﻢ ﺳﺤﺮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﺤﺮ ﺗﻮ ﻣﻰﺁﻭﺭﱘ ﺭﻭﺯﻯ ﺭﺍ ﻣﻌﲔ‬
‫ﺴ‪‬‬
‫ﺨﺮِﺟ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ﹶﺍﺭ‪‬ﺿِﻨﺎ ِﺑ ِ‬
‫»ﺃﹶﺟِﺌﹾﺘ‪‬ﻨﺎ ﻟِ‪‬ﺘ ‪‬‬
‫ﻛﻦ ﻛﻪ ﺑﺪﻭﻥ ﻋﺬﺭ ﺩﺭ ﺁﻧﺮﻭﺯ ﮔﺮﺩ ﺁﻳﻴﻢ ﻭ ﺑﺎ ﺟﺎﺩﻭﮔﺮﺍﻥ ﻣﺎ ﻣﺒﺎﺭﺯﻩ ﻛﻦ ﺗﺎ ﺟﻮﺍﺏ ﺟﺎﺩﻭﻯ ﺗﻮ ﺭﺍ ﺑﺪﻫﻨﺪ‪ .‬ﻣﻮﺳﻰ ﻓﺮﻣﻮﺩ‪ :‬ﺭﻭﺯﻋﻴﺪ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﻭﻗﺖ ﭼﺎﺷﺖ ﲨﻊ ﮔﺮﺩﻧﺪ‬
‫ﺭﻭﺯﻣﻼﻗﺎﺕ ﻣﺎ ﺑﺎﺷﺪ‪] .‬ﻃﻪ‪.[٥٩-٤٧:‬‬
‫ﻣﻮﺳﻰ ﻭ ﺳﺎﺣﺮﺍﻥ‬
‫ﻓﺮﻋﻮﻥ ﻣﺄﻣﻮﺭﺍﱏ ﺑﺎ ﺍﻃﺮﺍﻑ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﻋﺪﻩ ﺯﻳﺎﺩﻯ ﺳﺎﺣﺮ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﲨﻊ ﻛﺮﺩﻩ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺁﻭﺭﺩﻧﺪ ﻓﺮﻋﻮﻥ ﻗﻮﻝ ﺩﺍﺩ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻏﻠﺒﻪ ﺑﻪ ﻣﻮﺳﻰ ﺍﺯ ﻣﻘـﺮﺑﲔ ﺩﺭﮔـﺎﻫﺶ‬
‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪.‬‬
‫ﺏ ‪‬ﻣ ِﻦ ﺍﻓﹾﺘ‪‬ﺮﻯ( ﻭﺍﻯ ﺑﺮ ﴰﺎ ﲞﺪﺍ ﻧﺴﺒﺖ ﺩﺭﻭﻍ ﻧﺪﻫﻴﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺁﻣﺎﺩﮔﻰ ﺧﻮﺩ ﻣﺮﺍ ﻣﺎﻧﻨـﺪ‬
‫ﺏ ‪‬ﻭ ﻗﹶﺪ‪‬ﺧﺎ ‪‬‬
‫ﺤ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺑِﻌ‪‬ﺬﺍ ٍ‬
‫ﺴِ‬
‫ﷲ ﻛﹶﺬِﺑﹰﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻣﻮﺳﻰ ﺑﻪ ﺳﺎﺣﺮﺍﻥ ﻓﺮﻣﻮﺩ) ‪‬ﻭ ‪‬ﻳ ﹶﻠ ﹸﻜ ‪‬ﻢ ﻻﺗ‪‬ﻔﹾ ‪‬ﺘﺮ‪‬ﻭﺍ ﻋ‪ ‬ﻠﹶﻰﺍ ِ‬
‫ﺧﻮﺩﺗﺎﻥ ﺟﺎﺩﻭﮔﺮ ﻗﻠﻤﺪﺍﺩ ﻧﻜﻨﻴﺪ ﻣﻦ ﻣﺄﻣﻮﺭﻯ ﺍﺯ ﺟﺎﻧﺐ ﺁﻓﺮﻳﺪﮔﺎﺭﻡ‪ ،‬ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺑﺎ ﻋﺬﺍﰉ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺧﻮﺍﻫﺪ ﻛﻮﺑﻴﺪ ﻫﺮﻛﻪ ﺑﻪ ﺧﺪﺍﺩﺭﻭﻍ ﺑﻨﺪﺩ ﺯﻳﺎﻧﻜﺎﺭ ﺍﺳﺖ‪...‬‬
‫ﻋﺪﻩﺍﻯ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺩﻭ ﺑﺮﺍﺩﺭ ﺩﻭ ﺟﺎﺩﻭﮔﺮﺍﻧﺪ‪ ،‬ﻣﻰﺧﻮﺍﻫﻨﺪ ﴰﺎ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺟﺎﺩﻭ ﺍﺯ ﺩﻳﺎﺭﺗﺎﻥ ﺑﺮﺍﻧﻨﺪ ﻭ ﻃﺮﻳﻘﻪ ﺷﺮﻳﻔﺘﺎﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﻧﺪ ﻭ ﴰﺎ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺑﺮﺩﻩ ﻛﻨﻨﺪ‪ ،‬ﺣﻴﻠﻪ ﺧﻮﺩ ﺭﺍ‬
‫ﻳﻜﺠﺎ ﻛﻨﻴﺪﻭ ﺩﺭ ﺑﺮﺍﺑﺮﺷﺎﻥ ﺻﻒ ﺁﺭﺍﱙ ﳕﺎﻳﻴﺪ ﻫﺮ ﻛﻪ ﺍﻣﺮﻭﺯ ﭘﲑﻭﺯ ﮔﺮﺩﻳﺪ ﳒﺎﺕ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺳﺎﺣﺮﺍﻥ ﮔﻔﺘﻨﺪ‪ :‬ﻣﻮﺳﻰ ﺗﻮ ﺍﻭﻝ ﺳﺤﺮ ﺧﻮﺩﺕ ﺭﺍ ﺑﻜﺎﺭ ﻣﻰﺑﻨﺪﻯ ﻳﺎ ﻣﺎ ﺍﻭﻝ ﺑﻜﺎﺭ ﺑﻨﺪﱘ؟ ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﻧﻪ ﴰﺎ ﺍﻭﻝ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ‪ ،‬ﺟﺎﺩﻭﮔﺮﺍﻥ ﺳﺤﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻜﺎﺭ ﺑﺮﺩﻧﺪ‪ ،‬ﻣﺮﺩﻡ ﺍﺯ‬
‫ﺳﺤﺮ ﺁ‪‬ﺎ ﭼﻨﺎﻥ ﺧﻴﺎﻝ ﻛﺮﺩﻧﺪ ﻛﻪ ﺭﻳﺴﻤﺎ‪‬ﺎ ﻭ ﻋﺼﺎﻫﺎﺋﻴﻜﻪ ﺑﻪ ﺯﻣﲔ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ ﺑﻪ ﻣﺎﺭﻫﺎ ﻣﺒﺪﻝ ﺷﺪﻩ ﻭ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﺣﱴ ﺧﻮﺩ ﻣﻮﺳﻰ ﻧﻴﺰ ﭼﻨﺎﻥ ﺧﻴﺎﻝ ﻛﺮﺩ» ﹶﻓﺎِﺫﺍ ِﺣﺒﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‬
‫ﺤ ِﺮ ِﻫ ‪‬ﻢ ﺍﹶﻧ‪‬ﻬﺎ ‪‬ﺗﺴ‪‬ﻌﻰ«‪.‬‬
‫ﺨِﻴ ﹸﻞ ﺍِﻟﹶﻴ‪‬ﻪ ِﻣ ‪‬ﻦ ِﺳ ‪‬‬
‫ﺼ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ِﻋ ِ‬
‫ﻣﻮﺳﻰ ﺑﺎ ﺩﻳﺪﻥ ﺁﻥ ﻣﻨﻈﺮﻩ ﺗﺮﺳﻴﺪ )ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﮔﻤﺎﻥ ﻛﻨﻨﺪ ﺍﻳﻨﻬﺎ ﻭﺍﻗﻌﻴﺖ ﺍﺳﺖ( ﺧﻄﺎﺏ ﺭﺳﻴﺪ‪ :‬ﻧﺘﺮﺱ ﺗﻮ ﭘﲑﻭﺯﻯ‪ ،‬ﻋﺼﺎﻳﺖ ﺭﺍ ﺑﻴﺎﻧﺪﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺑﺎﻃﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻠﻌﻴﺪ‬
‫ﻛﺎﺭﺍﻳﻨﺎﻥ ﻛﺎﺭ ﺳﺎﺣﺮ ﺍﺳﺖ ﻭ ﺭﺳﺘﮕﺎﺭﻯ ﺍﺯ ﺳﺎﺣﺮ ﺑﺪﻭﺭ‪.‬‬
‫ﻋﺼﺎ ﺩﺭ ﺩﻡ ﺍﮊﺩﻫﺎ ﺷﺪ ﻭ ﳘﻪ ﺁﻥ ﺍﺑﺰﺍﺭ ﺭﺍ ﺑﻜﺎﻡ ﺧﻮﻳﺶ ﻓﺮﻭﺑﺮﺩ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺍﺯﺩﻳﺪﻥ ﺁﻥ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻣﻮﺳﻰ ﺳﺎﺣﺮ ﻧﻴﺴﺖ ﻭ ﻣﺒﻌﻮﺙ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭ ﻛﺎﺭﺵ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ‬
‫ﻣﻮﺳﻰ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ‪.‬‬
‫ﻓﺮﻋﻮﻥ ﺩﺭ ﻛﺎﺭﺵ ﻓﺮﻭﻣﺎﻧﺪ ﻭ ﺑﻪ ‪‬ﺪﻳﺪ ﻭ ﺍﺭﻋﺎﺏ ﺩﺳﺖ ﺯﺩ ﻭ ﺑﻪ ﺳﺎﺣﺮﺍﻥ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪ‪ :‬ﺁﻳﺎﰉ ﺁﻧﻜﻪ ﻣﻦ ﺍﺟﺎﺯﻩ ﺩﻫﻢ ﺑﻪ ﻣﻮﺳﻰ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻳﺪ ﺍﻭ ﺍﺳﺘﺎﺩ ﴰﺎ ﺍﺳﺖ ﻛﻪ ﺗﻌﻠﻴﻤﺘﺎﻥ ﺩﺍﺩﻩ‪،‬‬
‫ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺩﺳﺖ ﻭ ﭘﺎﻫﺎﻳﺘﺎﻥ ﺭﺍ ﺑﻪ ﻋﻜﺲ ﻣﻰﺑﺮﻡ ﻭ ﺩﺭ ﺩﺭﺧﺘﺎﻥ ﺧﺮﻣﺎ ﺑﺪﺍﺭﺗﺎﻥ ﻣﻰﺁﻭﻳﺰﻡ ﻭﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻋﺬﺍﺏ ﻛﺪﺍﻡ ﻳﻚ ﻣﺎ ﺳﺨﺖﺗﺮ ﺍﺳﺖ ﻭ ﺷﺎﺥ ﻭ ﺷﺎﻧﻪ ﻛﺸﻴﺪﻥ ﻓﺮﻋﻮﻥ‬
‫ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺍﺭﻋﺎﺏ ﻧﻜﺮﺩ ﻭ ﺩﺭﺟﻮﺍﺏ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪] :‬ﻃﻪ‪.[٧٢-٦٠:‬‬
‫ﲝﺮﺍﻥ‬
‫ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻏﻠﺒﻪ ﻋﻤﻼ ﺩﺍﺭﺍﻯ ﺩﺍﺭﻭﺩﺳﺘﻪ ﺷﺪ ﻭ ﲨﻌﻴﱴ ﳐﺎﻟﻒ ﺩﻭﻟﺖ ﻓﺮﻋﻮﻥ ﺩﺭ ﻣﺼﺮ ﺑﻮﺟﻮﺩ ﺁﻣﺪ ﻓﺮﻋﻮﻥ ﺑﺮ ﺷﺪﺕ ﺧﻔﻘﺎﻥ ﺍﻓﺰﻭﺩ ﻭ ﭘﲑﻭﺍﻥ ﻣﻮﺳﻰ ﺭﺍ ﻣﻮﺭﺩ ﺍﺫﻳﺖ ﻭ‬
‫ﺍﻫﺎﻧﺖ ﻗﺮﺍﺭ ﺩﺍﺩ ]ﺷﻌﺮﺍﺀ‪ .[٥٦-٥٣:‬ﻓﺮﻋﻮﻥ ﻣﺄﻣﻮﺭﺍﱏ ﺑﺮﺍﻯ ﲨﻊ ﻟﺸﮕﺮﻳﺎﻥ ﺩﺭ ﺷﻬﺮ ﻓﺮﺳﺘﺎﺩ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﭘﻴﻐﺎﻡ ﺩﺍﺩ ﻛﻪ ﻣﻮﺳﻰ ﻭ ﭘﲑﻭﺍﻥ ﺍﻭ ﮔﺮﻭﻩﺍﻧﺪﻛﻰ ﻫـﺴﺘﻨﺪ ﻭ ﺩﻭﻟـﺖ ﺭﺍ‬
‫ﺧﺸﻤﮕﲔ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺩﻭﻟﺖ ﺑﺮ ﺍﻭﺿﺎﻉ ﻣﺴﻠﻂ ﻭ ﻣﺮﺍﻗﺐ ﻛﺎﺭﻫﺎ ﺍﺳﺖ‪.‬‬
‫ﮔﺮﻭﻫﻰ ﺍﺯ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﻓﺘﻨﻪ ﺭﺍ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﲞﻮﺍﺑﺎﻥ ﻭ ﻧﮕﺬﺍﺭ ﻣﻮﺳﻰ ﻭ ﻗﻮﻣﺶ ﺍﺯ ﺣﻜﻮﻣﺖ ﺗﻮ ﻭ ﺗﻘﺪﻳﺲ ﺧﺪﺍﻳﺎﻧﺖ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﳑﻠﻜﺖ ﺍﻓـﺴﺎﺩ‬
‫ﻛﻨﻨﺪ‪ .‬ﻓﺮﻋﻮﻥ ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ‪ »:‬ﺳ‪‬ﻨ ﹶﻘِﺘ ﹸﻞ ﺍﹶﺑ‪‬ﻨﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﻧﺴ‪ ‬ﺘﺤ‪‬ﲕ ﻧِﺴﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﺍِﻧ‪‬ﺎ ﹶﻓ ‪‬ﻮ ﹶﻗ ‪‬ﻬ ‪‬ﻢ ﻗﺎ ِﻫﺮ‪‬ﻭ ﹶﻥ« ﳘﭽﻨﺎﻥ ﭘﺴﺮﺍﻧﺸﺎﻥ ﺭﺍ ﺳﺮ ﺑﺮﻳﺪﻩ ﻭ ﺯﻧﺎﻧﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ ﻣﺎ ﺑﺮﺗﺮﱘ‪،‬‬
‫ﺣﻜﻮﻣﺖ ﻭ ﻗﻬﺮ ﺩﺭ ﺩﺳﺖ ﻣﺎ ﺍﺳﺖ‪.‬‬
‫ﻣﻮﺳﻰ ﺩﺭﺟﻮﺍﺏ ﺍﻳﻦ ‪‬ﺪﻳﺪ ﮔﻔﺖ‪ :‬ﻗﻮﻡ ﻣﻦ ﺍﺯ ﺧﺪﺍ ﻳﺎﺭﻯ ﺟﻮﻳﻴﺪ ﻭ ﺧﻮﻳﺸﱳﺩﺍﺭ ﺑﺎﺷﻴﺪ ﺯﻣﲔ ﻭ ﳑﻠﻜﺖ ﻣﺎﻝ ﺧﺪﺍ ﺍﺳﺖ ‪‬ﺮ ﻛﺲ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﻛﻪ ﺧﻮﺍﻫﺪ ﻣﻴﺪﻫﺪ ﻭ ﻋﺎﻗﺒﺖ ﻣـﺎﻝ‬
‫ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺍﺳﺖ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﻣﻮﺳﻰ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺗﻮﺁﱙ ﺩﺭ ﺍﺫﻳ‪‬ﺖ ﺑﻮﺩﱘ ﻭ ﺍﻛﻨﻮﻥ ﻛﻪ ﺗﻮ ﺁﻣﺪﻩﺍﻯ ﺑﺎﺯ ﺩﺭ ﺍﺫﻳ‪‬ﺖ ﻭ ﻧﺎﺭﺍﺣﺖ ﻫﺴﺘﻴﻢ‪ .‬ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺍﻣﻴﺪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﴰﻨﺘﺎﻥ‬
‫ﺭﺍ ﻫﻼﻙ ﻛﻨﺪ ﻭ ﴰﺎ ﺭﺍ ﺟﺎﻧﺸﲔ ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﺒﻴﻨﺪ ﭼﻄﻮﺭ ﻛﺎﺭ ﻣﻰﻛﻨﻴﺪ ]ﺍﻋﺮﺍﻑ‪.[١٢٩-١٢٧:‬‬
‫ﺩﺭ ﺁﻥ ﺩﻭﺭﺍﻥ ﺑﻮﺩ ﻛﻪ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺯ ﻗﺒﻴﻞ ﻃﻮﻓﺎﻥ‪ ،‬ﻣﻠﺦ ﻭ ﻏﲑﻩ ﺑﻪ ‪ ٩‬ﻭﺍﺣﺪ ﺭﺳﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺗﺴﻊ« ﮔﺬﺷﺖ‪ .‬ﻫﺮ ﻭﻗﺖ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺑﻼﻫﺎ ﻭ ﻣﻌﺠﺰﻩﻫﺎ‬
‫ﻇﺎﻫﺮ ﻣﻰﺷﺪ ﺩﺭ ﻣﻘﺎﻡ ﻋﺠﺰ ﺍﺯ ﻣﻮﺳﻰ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﺗﺎ ﺑﻼ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ ﻭ ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﺍﳝﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺁﻭﺭﺩ ﻭﱃ ﭘﺲ ﺍﺯ ﻛﺸﻒ ﺑﻼ ﺑﻪ ﻗﻮﻝ ﺧـﻮﺩ ﻋﻤـﻞ‬
‫ﳕﻰﻛﺮﺩﻧﺪ ﺟﺮﻳﺎﻥ ﺑﺪﻳﻦ ﻣﻨﻮﺍﻝ ﺑﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﻣﺄﻣﻮﺭ ﺷﺪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﻣﺼﺮ ﺑﲑﻭﻥ ﺑﺮﺩ‪.‬‬
‫ﺧﺮﻭﺝ‬
‫ﺍﺯ ﺧﺪﺍ ﺩﺳﺘﻮﺭ ﺻﺮﻳﺢ ﺭﺳﻴﺪ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺷﺒﺎﻧﮕﺎﻩ ﺍﺯ ﻣﺼﺮ ﺧﺎﺭﺝ ﻛﻨﺪ‪ ،‬ﺑﺪﺳﺘﻮﺭ ﻣﻮﺳﻰ ﻣﺮﺩﻡ ﺁﻣﺎﺩﻩ ﻛﻮﭺ ﺷﺪﻧﺪ ﻭ ﺷﺐ ﻫﻨﮕﺎﻡ ﺍﺯ ﻣﺼﺮ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‪ .‬ﻓﺮﻋﻮﻥ ﺍﺯ ﺭﻓﱳ‬
‫ﻣﻮﺳﻰ ﻭ ﻳﺎﺭﺍﻧﺶ ﻣﻄﻠﻊ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺗﻌﻘﻴﺐ ﺁ‪‬ﺎ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩ‪ ،‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻜﻨﺎﺭ ﺩﺭﻳﺎﻯ ﺳﺮﺥ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﻟﺸﻜﺮﻳﺎﻥ ﻓﺮﻋﻮﻥ ﺍﺯ ﺩﻭﺭ ﺩﻳﺪﻩ ﺷﺪﻧﺪ‪ ،‬ﺑﲎ ﺍﺳـﺮﺍﺋﻴﻞ ﺩﺭ‬
‫ﺏ ﻣ‪‬ﻮﺳﻰ ﺍِﻧ‪‬ﺎ ﹶﻟ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭ ﻛﹸﻮ ﹶﻥ ﻗﺎ ﹶﻝ‬
‫ﳐﻤﺼﻪ ﻋﺠﻴﱮ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﺍﺯﺟﻠﻮ ﺍﻣﻮﺍﺝ ﺧﺮﻭﺷﺎﻥ ﺩﺭﻳﺎ ﻭ ﺍﺯﻋﻘﺐ ﺩﴰﻦ ﰉ ﺍﻣﺎﻥ ﻛﻪ ﺑﻪ ﺳﺮﻋﺖ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪ »ﻓﹶﻠِﻤ‪‬ﺎ ﺗ‪‬ﺮﺍ َﺀ ﺍﹾﻟﺠ‪‬ﻤ‪‬ﻌﺎﻥ ِ ﻗﺎ ﹶﻝ ﺍﹶﺻ‪‬ﺤﺎ ‪‬‬
‫ﹶﻛﻼﱠ ِﺍﻥﱠ ‪‬ﻣ ِﻌ ‪‬ﻰ ﺭ‪‬ﰉ ﺳ‪ ‬ﻴﻬ‪‬ﺪﻳ ِﻦ« ﭼﻮﻥ ﺩﻭﮔﺮﻭﻩ ﳘﺪﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻧﺪ ﻳﺎﺭﺍﻥ ﻣﻮﺳﻰ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎﺣﺘﻤﺎ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍﻫﻴﻢ ﺷﺪ ﺍﻳﻦ ﺩﺭﻳﺎ ﻭ ﺍﻳﻦ ﺩﴰﻦ‪.‬‬
‫ﺷﺐ ﺗﺎﺭﻳﻚ ﻭ ﺑﻴﻢ ﻣﻮﺝ ﻭ ﮔﺮﺩﺍﰉ ﭼﻨﲔ ﺣﺎﺋﻞ ﻛﺠﺎ ﺩﺍﻧﻨﺪ ﺣﺎﻝ ﻣﺎ ﺳﺒﻜﺒﺎﺭﺍﻥ ﺳﺎﺣﻠﻬﺎ‪) .‬ﺍﻯ ﺑﺴﺎ ﻛﻪ ﺯﺑﺎ‪‬ﺎﻯ ﻣﻼﻣﺖ ﺑﻪ ﺳﻮﻯ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﺸﻮﺩﻩ ﺷﺪ(‪ .‬ﻣﻮﺳﻰ ﮔﻔﺖ‪:‬‬
‫ﻧﻪ ﺧﺪﺍﱘ ﺑﺎ ﻣﻦ ﻭ ﻳﺎﺭﻣﻦ ﻭ ﻣﻦ ﺑﺎ ﻃﺮﺡ ﻧﻘﺸﻪ ﺧﺪﺍﱙ ﺑﲑﻭﻥ ﺷﺪﻩﺍﻡ ﺩﺭ ﳘﲔ ﻫﻨﮕﺎﻡ ﻋﺼﺎ ﻛﺎﺭﺧﻮﺩﺵ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪﻣﲔ ﺑﺎﺭﻛﺮﺩ‪.‬‬
‫ﻕﻛﹶﺎﻟﻄﱠ ‪‬ﻮ ِﺩ ﺍﻟﹾﻌ‪‬ﻈﻴ ِﻢ« ﺑﻪ ﳏﺾ ﺭﺳﻴﺪﻥ ﻋﺼﺎ ﺑﺪﺭﻳﺎ‪ ،‬ﺁ‪‬ﺎﻯ ﺩﺭﻳﺎ ﺑﺸﻜﺎﻓﺖ ﻭ ﻣﺘﺤﺠﺮ ﮔﺮﺩﻳﺪ ﻭ ﺭﺍﻫﻰ ﺑﺎﺯ ﺷﺪ ﻭ ﺩﺭ‬
‫ﺤﺮِﻓﹶﺎ‪‬ﻧ ﹶﻔ ﹶﻠ ‪‬ﻖ ﻓﹶﻜﺎ ﹶﻥ ﹸﻛ ﱡﻞ ِﻓ ‪‬ﺮ ٍ‬
‫ﻚ ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫ﺏ ﺑِﻌ‪‬ﺼ ‪‬‬
‫ﺿ ِﺮ ‪‬‬
‫» ﹶﻓﺎﹶﻭ‪‬ﺣ‪‬ﻴ‪‬ﻨﺎ ﺍِﱃ ﻣ‪‬ﻮﺳﻰ ﹶﺍ ِﻥ ﺍ ‪‬‬
‫ﺩﻭ ﻃﺮﻑ ﺁﻥ ﺭﺍﻩ ﺁ‪‬ﺎ ﻣﺎﻧﻨﺪ ﻛﻮﻩ ﺑﺰﺭﮔﻰ ﺟﺎﻣﺪ ﻭ ﰉ ﺣﺮﻛﺖ ﻣﺎﻧﺪﻧﺪ ﺧﺎﻟﻖ ﻛﺎﻳﻨﺎﺕ ﺻﻔﺖ ﻣﻴﻌﺎﻥ ﻭ ﺟﺮﻳﺎﻥ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﺮﺩﺍﺷﺖ ﳘﭽﻨﺎﻧﻜﻪ ﺳﻮﺯﺍﻧﺪﻥ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﺩﺭ ﻗﺼﻪ ﺍﺑﺮﺍﻫﻴﻢ‬
‫»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«‪ ،‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺳﺮﻋﺖ ﻭﺍﺭﺩ ﺁﻥ ﺭﺍﻩ ﺷﺪﻩ ﻭﺑﻪ ﻃﺮﻑ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺭﻓﺘﻨﺪ ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﻓﺮﻋﻮﻥ ﺑﺎ ﻟﺸﮕﺮﻳﺎﻧﺶ ﺭﺳﻴﺪﻧﺪ ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺎﺯﺩﻳﺪﻩ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﺗﺎ ﺑـﲎ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺗﻌﻘﻴﺐ ﳕﺎﻳﻨﺪ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺁ‪‬ﺎ ﺁ‪‬ﺎﻯ ﺩﺭﻳﺎ ‪‬ﻢ ﺁﻣﺪ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺷﺮﻭﻉ ﺑﺪﺳﺖ ﻭ ﭘﺎ ﺯﺩﻥ ﳕﻮﺩﻧﺪ‪) .‬ﺷﻌﺮﺍﺀ‪.(٦٤-٦١:‬‬
‫ﺖ ِﺑ ِﻪ ﺑ‪‬ﻨ‪‬ﻮﺍِﺳ‪‬ﺮﺍﺋﻴ ﹶﻞ ‪‬ﻭ ﺍﹶﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﹾ ‪‬ﻤﺴ‪ ‬ﻠِﻤ ‪‬ﻦ« ﻭﱃ ﺧﺪﺍﻭﻧﺪ ﺗﻮﺑﻪ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﺮﺩﻩ ﻭﺩﺭ ﺟﻮﺍﺑﺶ )ﻛﻪ ﻓﺮﻋﻮﻥ‬
‫ﺖ ﹶﺍﻧ‪ ‬ﻪ ﻻﺍِﻟ ‪‬ﻪ ِﺍﻻﹼ ﺍﻟﱠﺬﻯ ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﻓﺮﻋﻮﻥ ﭼﻮﻥ ﻣﺮﮒ ﺭﺍ ﻣﻌﺎﻳﻨﻪ ﺩﻳﺪ ﮔﻔﺖ‪» :‬ﺁ ‪‬ﻣ ‪‬ﻨ ‪‬‬
‫ﻧﺸﻨﻴﺪ( ﻓﺮﻣﻮﺩ‪ :‬ﺍﻛﻨﻮﻥ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﻯ ﺣﺎﻝ ﺁﻧﻜﻪ ﭘﻴﺸﺘﺮ ﻋﺼﻴﺎﻥ ﻛﺮﺩﻯ ﻭ ﺍﺯ ﻣﻔﺴﺪﺍﻥ ﺑﻮﺩﻯ‪ ،‬ﺍﻣﺮﻭﺯ ﻓﻘﻂ ﺟﺴﺪ ﺗﻮ ﺭﺍ ﺑﲑﻭﻥ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺩﺭ ﺩﺳﺘﺮﺱ ﻣﺮﺩﻣﺎﻥ ﻗﺮﺍﺭ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ ﺗﺎ‬
‫ﺑﻪ ﺁﻳﻨﺪﮔﺎﻥ ﻋﱪﺗﻰ ﺑﺎﺷﻰ ﻭ ﺑﺪﺍﻧﻨﺪ ﻋﺎﻗﺒﺖ ﺩﴰﻨﺎﻥ ﺣﻖ ﻭ ﻋﺎﻗﺒﺖ ﺟﺒﺎﺭﺍﻥ ﭼﻨﲔ ﺍﺳﺖ‪) .‬ﻳﻮﻧﺲ‪.(٩٢-٩٠:‬‬
‫ﺩﺭ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ‬
‫]ﻳﻮﻧﺲ‪.[٩٣:‬‬
‫ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﭼﻮﻥ ﺑﻪ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﺯﻧﺪﮔﻰ ﻧﻮﻳﲎ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺍﺳﺎﺭﺕ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺭﺳﺘﻨﺪ ﻭﱃ ﺭﻭﻯ ﺟﻬﺎﻟﱴ ﻛﻪ ﺩﺍﺷﺘﻨﺪ ﻗﺪﺭ ﺁ‪‬ﻤﻪ ﻧﻌﻤﺖ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﻣﺮﺗﺒﺎ‬
‫ﺧﺪﺍ ﺭﺍ ﻋﺼﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻭ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻣﻦ ﻭﺳﻠﻮﻯ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﻣﺪ‪‬ﺎ ﺍﺯ ﺁﻥ ﺩﻭ ﺍﺭﺗﺰﺍﻕ ﻛﺮﺩﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣ ‪‬ﻦ«‬
‫ﻭ »ﺳﻠﻮﻯ« ﺑﺎ ﺍﻳﻦ ﳘﻪ ﻣﻌﺠﺰﺍﺕ ﭼﻮﻥ ﺩﺭ ﺁﺑﺎﺩﻳﻬﺎﻯ ﺳﻴﻨﺎ ﺑﮕﺮﻭﻫﻰ ﺑﺖ ﭘﺮﺳﺖ ﺑﺮﺧﻮﺭﺩﻧﺪ ﮔﻔﺘﻨﺪ‪] :‬ﺍﻋﺮﺍﻑ‪ .[١٣٨:‬ﻣﻮﺳﻰ ﺑﺮﺍﻯ ﻣﺎ ﻧﻴﺰ ﺧﺪﺍﻳﺎﱏ ﺑﺴﺎﺯ‪.‬‬
‫ﺍﺯ ﳊﺎﻅ ﺁﺏ ﺩﺭ ﻣﻀﻴﻘﻪ ﺷﺪﻧﺪ ﺑﺪﺳﺘﻮﺭ ﺧﺪﺍ ﻣﻮﺳﻰ ﻋﺼﺎ ﺭﺍ ﺑﻪ ﺳﻨﮓ ﺯﺩ‪ ،‬ﺩﻭﺍﺯﺩﻩ ﭼﺸﻤﻪ ﺍﺯﺁﻥ ﺟﺎﺭﻯ ﮔﺮﺩﻳﺪ ﺑﻨﺎ ﺷﺪ ﻫﺮ ﻳﻚ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﮔﺮﻭﻩ ﺍﺯ ﭼـﺸﻤﻪﺍﻯ ﺁﺏ ﮔﲑﻧـﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪.[٦٠:‬‬
‫ﺍﺯ ﲨﻠﻪ ﻭﻗﺎﻳﻊ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺩﺍﺳﺘﺎﻥ ﮔﺎﻭﻛﺸﻰ ﺍﺳﺖ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻣﻮﺭﺩ ﭘﻴﺪﺍﻛﺮﺩﻥ ﻗﺎﺗﻠﻰ ﺍﳒﺎﻡ ﺩﺍﺩﻧﺪ‪ ،‬ﺁﻥ ﻣﺎﺟﺮﻯ ﻛﺎﺭﻯ ﺑﺲ ﻣﻬﻢ ﺑﻮﺩ ﻛﻪ ﺩﺭ »ﺑﻘﺮ« ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺑﻘﺮﻩ ﺑﲎ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﻣﺸﺮﻭﺣﹰﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﺎﻣﺮﻯ‬
‫ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺳﻴﻨﺎ ﻣﺄﻣﻮﺭﻳﺖ ﻳﺎﻓﺖ ﻛﻪ ﻣﺪﺗﻰ ﺩﻭﺭ ﺍﺯ ﻗﻮﻡ ﺧﻮﺩ ﺩﺭ ﳏﻠﻰ ﺑﻪ ﻣﻨﺎﺟﺎﺕ ﺧﺪﺍ ﭘﺮﺩﺍﺧﺘﻪ ﻭﺍﺯﺧﺪﺍﻭﻧﺪ ﻗﺎﻧﻮﱏ ﺑﺮﺍﻯ ﺍﺩﺍﺭﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻴﺎﻭﺭﺩ ﻳﻌﲎ‬
‫ﺍﻟﻮﺍﺡ ﺗﻮﺭﺍﺕ ﺭﺍ‪.‬‬
‫ﺩﺭ ﺁﻳﻪﺍﻯ ﻣﻰﺧﻮﺍﻧﻴﻢ ﻛﻪ ﻣﺪﺕ ﺧﺪﺍ ﭼﻬﻞ ﺭﻭﺯ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺳﻰ ﺭﻭﺯ ﻭﱃ ﺩﻩ ﺭﻭﺯ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٥١:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﭼﻬﻞ ﺑﻮﺩﻥ ﺻﺮﻳﺢ ﺍﺳﺖ ﻭﱃ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٤٢:‬ﻭﻋﺪﻩ ﻣﻼﻗﺎﺕ ﺭﺍ ﺳﻰ ﺭﻭﺯ ﺫﻛﺮ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﻩ ﺭﻭﺯ ﺩﻳﮕﺮ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ‪.‬‬
 ‫ﺑﻪ ﻧﻈﺮﻡ ﻭﻋﺪﻩ ﺍﺯ ﺍﻭﻝ ﭼﻬﻞ ﺷﺐ ﺑﻮﺩﻩ ﻭﱃ ﺫﻛﺮ ﺳﻰ ﺷﺐ ﻭ ﺍﻓﺰﻭﺩﻥ ﺩﻩ ﺷﺐ ﺑﺮﺍﻯ ﺍﻣﺘﺤﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﻭﻝ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ‪ ٣٠‬ﺭﻭﺯ ﻣﺮﺍﺟﻌﺖ‬
‫ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﭼﻮﻥ ﺑﻨﺎ ﺷﺪ ﺩﻩ ﺭﻭﺯ ﺩﻳﮕﺮ ﲟﺎﻧﺪ ﺁﻳﺎ ﺩﺭ ﺍﻳﻦ ﺩﻩ ﺭﻭﺯ ﺍﺳﺘﻘﺎﻣﺖ ﺧﻮﺍﻫﻨﺪ ﻭﺭﺯﻳﺪ ﻳﺎ ﻧﻪ ﻭ ﭼﻮﻥ ﺳﻰ ﺭﻭﺯ ﮔﺬﺷﺖ ﻭﻣﻮﺳﻰ ﻧﻴﺎﻣﺪ ﺳﺎﻣﺮﻯ ﻓﻮﺭﺍ ﺟﺮﻳﺎﻥ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﭘﻴﺶ‬
‫ﺁﻭﺭﺩ ﻭ ﺑﺎ ﻳﺎﺭﺍﻥ ﺧﻮﻳﺶ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩﺕ ﺁﻥ ﺧﻮﺍﻧﺪ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﭼﻮﻥ ﺑﺮﮔﺸﱳ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻄﻮﻝ ﺍﳒﺎﻣﻴﺪ ﺳﺎﻣﺮﻯ ﻣﻘﺪﺍﺭﻯ ﺯﻳﻮﺭﺁﻻﺕ ﺍﺯ ﻣﺮﺩﻡ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺧﻮﻳﺶ ﲨﻊ ﻛﺮﺩﻩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺫﻭﺏ ﻛﺮﺩﻩ ﺑﺼﻮﺭﺕ ﮔﻮﺳﺎﻟﻪﺍﻯ‬
‫ﺩﺭﺁﻭﺭﺩ ﻭ ﺁﻥ ﺻﺪﺍﻯ ﮔﺎﻭ ﺩﺍﺷﺖ )ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭﺟﻮﻑ ﺁﻥ ﺩﺳﺘﮕﺎﻫﻬﺎﱙ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ ﺑﺎﺩﻛﻪ ﺍﺯ ﻋﻘﺐ ﺁﻥ ﻭﺍﺭﺩ ﻣﻰﺷﺪ ﺩﺭ ﺍﺻﻄﻜﺎﻙ ﺑﺎ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﺑﺼﻮﺭﺕ ﺻﺪﺍﻯ ﮔﺎﻭ‬
‫ﺍﺯ ﺩﻫﺎﻧﺶ ﺧﺎﺭﺝ ﻣﻰﺷﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻃﻪ‪(.[٨٨:‬‬
‫ﺳﺎﻣﺮﻯ ﭼﻮﻥ ﺍﺯ ﺳﺎﺧﱳ ﮔﻮﺳﺎﻟﻪ ﻓﺎﺭﻍ ﺷﺪ ﺑﺎ ﻋﺪﻩﺍﻯ ﺍﺯ ﳘﺪﺳﺘﺎﻥ ﺧﻮﻳﺶ ﻣﺮﺩﻡ ﺭﺍ ﺑﻌﺒﺎﺩﺕ ﮔﻮﺳﺎﻟﻪ ﺧﻮﺍﻧﺪﻧﺪﻭ ﮔﻔﺘﻨﺪ‪» :‬ﻫﺬﺍ ِﺍﹶﻟ ‪‬ﻬ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺍِﻟ ‪‬ﻪ ﻣ‪‬ﻮﺳﻰ« ﺍﻳﻦ ﻣﻌﺒﻮﺩ ﴰﺎ ﻭ ﻣﻌﺒﻮﺩ ﻣﻮﺳﻰ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻮﺳﻰ ﻣﻌﺒﻮﺩ ﺧﻮﻳﺶ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩ ﻭ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﺑﻄﻮﺭ ﺭﻓﺖ‪.‬‬
‫ﻫﺎﺭﻭﻥ ﻛﻪ ﺟﺎﻧﺸﲔ ﻣﻮﺳﻰ ﺑﻮﺩ ﺑﺎ ﺍﻳﻦ ﺍﻣﺮ ﺑﻪ ﳐﺎﻟﻔﺖ ﺑﺮﺧﺎﺳﺖ ﻭ ﮔﻔﺖ‪:‬ﻣﺮﺩﻡ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎ ﺧﺪﺍﻯ ﺭﲪﻦ ﺍﺳﺖ ﻧﻪ ﺍﻳﻦ ﮔﻮﺳﺎﻟﻪ ﺍﺯ ﻣﻦ ﭘﲑﻭﻯ ﻛﻨﻴﺪ ﻭﺍﺯ ﻋﺒﺎﺩﺕ ﺁﻥ ﺩﺳـﺖ‬
‫ﺑﺮﺩﺍﺭﻳﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺗﺎ ﺑﺮﮔﺸﱳ ﻣﻮﺳﻰ ﺑﻪ ﺁﻥ ﻋﺒﺎﺩﺕ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻃﻮﺭ ﺑﻪ ﻣﻮﺳﻰ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﺳﺎﻣﺮﻯ ﺧﱪﺩﺍﺩ‪ ،‬ﻣﻮﺳﻰ ﺑﻪ ﻋﺠﻠﻪ ﻭ ﺍﻧﺪﻭﻫﻨﺎﻙ ﻭ ﺧﺸﻤﮕﲔ ﲟﻴﺎﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎﺯﮔﺸﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺑﺎﺩ ﻣﻼﻣﺖ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ‪»:‬ﻳﺎ ﹶﻗ ‪‬ﻮ ِﻡ‬
‫ﻀﺐ‪ ‬ﻣ ‪‬ﻦ ‪‬ﺭِﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻮ ِﻋﺪﻯ؟!«‬
‫ﺤﻞﱠ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻏ ‪‬‬
‫ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﻌ ‪‬ﺪ ﹶﺃ ‪‬ﻡ ‪‬ﺭﺑ‪ ‬ﱡﻜ ‪‬ﻢ ﻭ‪‬ﻋ‪‬ﺪﹰﺍَﺣ‪‬ﺴﻨﺎﹰﺃﹶﻓﹶﻄﺎ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﻡ ﹶﺍ ‪‬ﺭ ‪‬ﺩ‪‬ﺗ ‪‬ﻢﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﻣﺮﺩﻡ ﺗﻘﺼﲑ ﺭﺍ ﺑﻪ ﮔﺮﺩﻥ ﺳﺎﻣﺮﻯ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ ﺍﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩ‪ .‬ﻣﻮﺳﻰ ﺁﻧﮕﺎﻩ ﺑﻪ ﺑﺮﺍﺩﺭﺵ ﻫﺎﺭﻭﻥ ﭘﺮﺧﺎﺵ ﻛﺮﺩ ‪:‬ﭼﺮﺍ ﮔﺬﺍﺷﱴ ﺍﻳﻨﻜﺎﺭ ﻛﻨﻨﺪ ﻭ ﺳﺮﻫﺎﺭﻭﻥ ﺭﺍ ﮔﺮﻓﺖ ﻭ‬
‫ﭘﻴﺶ ﺧﻮﺩ ﻛﺸﻴﺪ‪ .‬ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪ :‬ﭘﺴﺮ ﻣﺎﺩﺭﻡ ﺳﺮ ﻭ ﺭﻳﺶ ﻣﺮﺍ ﻣﮕﲑ ﻣﺮﺩﻡ ﻣﺮﺍ ﺑﻴﭽﺎﺭﻩ ﻛﺮﺩﻧﺪ ﻭ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻜﺸﻨﺪﻡ‪ ،‬ﺗﺮﺳﻴﺪﻡ ﺑﮕﻮﱙ ﻣﻴﺎﻥ ﺑﲔ ﺍﺳﺮﺍﺋﻴﻞ ﻧﻔﺎﻕ ﺍﻓﻜﻨﺪﻯ ﻭ ﻓﺮﻣﺎﱎ ﺭﺍ‬
‫ﻣﺮﺍﻋﺎﺕ ﻧﻜﺮﺩﻯ‪.‬‬
‫ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻧﮕﺎﻩ ﺑﻪ ﺳﺮﺍﻍ ﺳﺎﻣﺮﻯ ﺁﻣﺪ‪ :‬ﺍﻳﻦ ﭼﻪ ﻭﺿﻌﻰ ﺍﺳﺖ ﭘﻴﺶ ﺁﻭﺭﺩﻯ؟!‬
‫ﺳﺎﻣﺮﻯ ﮔﻔﺖ‪ :‬ﺁﻧﭽﻪ ﺍﻳﻦ ﻣﺮﺩﻡ ﻧﺪﺍﻧﺴﺘﻨﺪ ﻣﻦ ﺩﺍﻧﺴﺘﻢ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺩﻳﻦ ﺗﻮ ﺍﺧﺬ ﻛﺮﺩﻩ ﺳﭙﺲ ﺭﻫﺎ ﻛﺮﺩﻡ ﻭ ﻧﻔﺲ ﻣﻦ ﺍﻳﻦ ﭼﻨﲔ ﻭﺍﺩﺍﺭﻡ ﻛﺮﺩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺍﺛﺮ«‪.‬‬
‫ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺑﺮﻭ ﺣﻖ ﻧﺪﺍﺭﻯ ﺑﺎ ﻛﺴﻰ ﺍﻓﺖ ﻭ ﺧﻴﺰ ﻭ ﮔﻔﺘﮕﻮ ﻭﻣﻌﺎﺷﺮﺕ ﻛﲎ ﻭﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﳕﺎﱙ ﻭ ﺍﻳﻦ ﻣﻌﺒﻮﺩﻳﻜﻪ ﺑﻪ ﺁﻥ ﻋﺒﺎﺩﺕ ﻛﺮﺩﻯ ﺭﻳﺰﺭﻳﺰ ﻛﺮﺩﻩ ﻭﺑﺪﺳﺖ ﺑﺎﺩ ﺩﺭ ﺩﺭﻳﺎ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪) ،‬ﻃﻪ‪ (٩٧-٨٥:‬ﻋﺒﺎﺩﺕ ﮔﻨﻨﺪﮔﺎﻥ ﮔﻮﺳﺎﻟﻪ ﺗﻮﺑﻪ ﻛﺮﺩﻧﺪ‪ ،‬ﻓﺘﻨﻪ ﻓﺮﻭﻧﺸﺴﺖ‪.‬‬
‫ﻧﻜﺎﺗﻰ ﭼﻨﺪ ﺩﺭ ﺑﺎﺭﻩ ﻣﻮﺳﻰ‬
‫* ﻗﺘﻞ ﻗﺒﻄﻰ*‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ ﺧﻮﺍﻧﺪﱘ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﺮﺍﺋﻴﻞ ﻳﻚ ﻧﻔﺮ ﻣﺼﺮﻯ ﺭﺍ ﻛﺸﺖ ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﻳﻦ ﭼﻪ ﻗﺘﻠﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﮔﺮ ﻗﻀﻴﻪ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﺍﺳﻼﻡ ﭘﻴﺠﻮﱙ ﻛﻨﻴﻢ ﺑﺎﻳﺪ‬
‫ﮔﻔﺖ‪ :‬ﻗﺘﻞ ﻗﺒﻄﻰ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺷﺖ ﺯﻳﺮﺍ ﻣﺼﺮﻳﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻛﺎﻓﺮ ﺣﺮﰉ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﺴﺮﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﺳﺮﺑﺮﻳﺪﻩ ﻭ ﺩﺧﺘﺮﺍﻧﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﻭ ﺑﺮﺩﻩ ﺧﻮﻳﺶ ﺑﻪ ﺣﺴﺎﺏ‬
‫ﻣﻰﺁﻭﺭﺩﻧﺪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻔﺮﻋﻮﻥ ﮔﻔﺖ‪] ،‬ﺷﻌﺮﺍﺀ‪ .[٢٢:‬ﻳﻌﲎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍﺑﺮﺩﻩ ﮔﺮﻓﺘﻪﺍﻯ ﻭ ﻧﻴﺰ ﺑﻪ ﻓﺮﻋﻮﻥ ﻣﻰﮔﻔﺖ ]ﻃﻪ‪ .[٤٧:‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﺎ ﻣﺎ ﺑﻔﺮﺳـﺖ ﻭ‬
‫ﻋﺬﺍﺑﺸﺎﻥ ﻧﻜﻦ‪ .‬ﻗﺒﻄﻴﺎﻥ ﺭﺍﺟﻊ ﺑﻪ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﻣﻰﮔﻔﺘﻨﺪ‪] :‬ﻣﺆﻣﻨﻮﻥ‪ .[٤٧:‬ﺁﻳﺎ ﺑﻪ ﺩﻭ ﺑﺸﺮ ﻣﺜﻞ ﺧﻮﺩﻣﺎﻥ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﱘ ﺣﺎﻝ ﺁﻧﻜﻪ ﻗﻮﻡ ﺍﻳﻨﻬﺎ ﺑﺮﺩﮔﺎﻥ ﻣﺎﺍﻧﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺷﻜﻰ ﺩﺭ‬
‫ﻛﺎﻓﺮ ﺣﺮﰉ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﳕﻰﻣﺎﻧﺪ‪.‬‬
‫ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ]ﻗﺼﺺ‪ .[١٥:‬ﻇﻬﻮﺭﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺩﻭ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﳘﺪﻳﮕﺮ ﺭﺍ ﺑﻜﺸﻨﺪ‪ ،‬ﺑﻪ ﻧﻈﺮﻡ ﻗﺒﻄﻰ ﻣﻰﺧﻮﺍﺳﺘﻪ ﺍﺳﺮﺍﺋﻴﻠﻰ ﺭﺍ ﺑﻜﺸﺪ ﺍﻭ ﻫﻢ ﻣﻰﺧﻮﺍﺳﺘﻪ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ‬
‫ﻫﺮ ﭼﻨﺪ ﺑﻪ ﻗﺘﻞ ﻣﺼﺮﻯ ﲤﺎﻡ ﺷﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻗﺘﻞ ﻣﺼﺮﻯ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﺮﺍﺋﻴﻠﻰ ﺍﺷﻜﺎﻝ ﻧﺪﺍﺷﺘﻪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺩﻓﺎﻉ ﺑﺪﻭﻥ ﻗﺘﻞ ﻣﻘﺪﻭﺭ ﻧﺒﻮﺩ‪ .‬ﺍﻳﻦ ﺩﻭ ﻭﺟﻪ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ‬
‫ﻛﻪ ﻗﺘﻞ ﺭﺍ ﻋﻤﺪﻯ ﺑﮕﲑﱘ‪ .‬ﻭﱃ ﻗﺘﻞ ﻣﺼﺮﻯ ﻏﲑﻋﻤﺪﻯ ﺑﻮﺩ ﻭ ﻣﻮﺳﻰ ﳕﻰﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺸﺖ ﻛﺎﺭ ﻗﺒﻄﻰ ﺭﺍ ﲤﺎﻡ ﺧﻮﺍﻫﺪ ﻛﺮﺩﻇﻬﻮﺭ ]ﻗﺼﺺ‪ .[١٥:‬ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺍﺯ ﺍﻳﻦ‬
‫ﺍﺗﻔﺎﻕ ﺩﳋﻮﺵ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻟﻔﻆ »ﻫﺬﺍ« ﻇﺎﻫﺮﺍ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﻨﺎﺯﻋﻪ ﺁﻥ ﺩﻭﻧﻔﺮ ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﻛﺎﺭﻳﻜﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﺭ ﺷﻴﻄﺎﱏ ﺍﺳﺖ ﻣﺮﺍ ﻧﻴﺰ ﺑﺰﲪﺖ ﺍﻧﺪﺍﺧﺖ ﻭ ﺍﻳﻨﻜﻪ ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﻭﺍﻗﻌﻪ ﮔﻔﺖ‪] :‬ﻗﺼﺺ‪ .[١٦:‬ﻣﺮﺍﺩﺵ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍﻳﺎ ﻣﻦ ﮔﻨﺎﻩ ﻛﺮﺩﻡ ﻭ ﻣﺴﺘﺤﻖ ﻋﺬﺍﺏ ﺷﺪﻡ ﺑﻠﻜﻪ ﻇﺎﻫﺮﺍ ﻧﻈﺮﺵ ﺑﻪ ﻭﺿﻊ ﺭﻭﺯ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍﻳﺎ ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﺑـﻪ ﺯﲪـﺖ‬
‫ﺍﻧﺪﺍﺧﺘﻢ ﻓﺮﻋﻮﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﳔﻮﺍﻫﺪ ﮔﺮﻓﺖ ﺑﺮﺍﻯ ﻣﻦ ﭼﺎﺭﻩﺍﻯ ﭘﻴﺶ ﺁﻭﺭ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ » ﹶﻓ ‪‬ﻐ ﹶﻔ ‪‬ﺮﹶﻟ ‪‬ﻪ« ﳘﺎﻥ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺗﻮﻓﻴﻖ ﺧﺪﺍ ﺍﺯ ﻣﺼﺮ ﻓﺮﺍﺭ ﻛﺮﺩ ﻭ ﳒﺎﺕ ﻳﺎﻓﺖ‪ ،‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰﺧﻮﺍﻧﻴﻢ ﻛﻪ ﺧﺪﺍ ﺍﻳﻦ ﻛﺎﺭ ﺑﻪ ﻣﻮﺳﻰ ﻣﻨﺖ ‪‬ﺎﺩﻩ ﻣﻰﻓﺮﻣﺎﻳﺪ‪] :‬ﻃﻪ‪ .[٤٠:‬ﺍﮔﺮ‬
‫ﻗﺘﻞ ﻣﺼﺮﻯ ﮔﻨﺎﻩ ﺑﻮﺩ ﻣﻰﺑﺎﻳﺴﺖ ﺑﻔﺮﻣﺎﻳﺪ‪ :‬ﻧﻔﺴﻰ ﺭﺍ ﻛﺸﱴ ﻭ ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺷﺪﻯ‪ -‬ﻭﺑﺎﺯ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﻣﻮﺳﻰ ﺩﺭ ﻣﻮﻗﻊ ﻣﻨﺎﺟﺎﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁ‪‬ﺎ ﻣﺮﺍ ﺩﺭ ﺑﺎﺭﻩ ﻗﺘـﻞ ﻣـﺼﺮﻯ‬
‫ﮔﻨﺎﻫﻜﺎﺭ ﻣﻰﺩﺍﻧﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﮕﻮﻳﺪ‪ :‬ﻣﻦ ﮔﻨﺎﻫﻜﺎﺭ ﺷﺪﻩﺍﻡ ]ﻗﺼﺺ‪ .[٣٣:‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﮔﻔﺘﻪ‪] :‬ﺷﻌﺮﺍﺀ‪ .[١٤:‬ﺩﺭﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺴﺌﻮﻟﻴﱴ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺮ ﻣﻮﺳﻰ ﺫﻛﺮ‬
‫ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻟﻦ ﺗﺮﺍﱏ‬
‫ﻚ« ﻳﺎ ﺧﻮﺩﺵ ﺍﻳﻦ ﺗﻘﺎﺿﺎ ﺭﺍ ﻛﺮﺩ؟ ﺁﻳﺎ ﻣﻮﺳﻰ ﺩﻭﺑﺎﺭ ﺑﺎ ﺧﺪﺍ ﻣﻴﻘﺎﺕ ﺩﺍﺷﺘﻪ ﻭ‬
‫ﺁﻳﺎ ﻣﻮﺳﻰ ﺩﺭ ﺍﺛﺮ ﺍﺻﺮﺍﺭ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﻛﻪ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﻛﻮﻩ ﻃﻮﺭ ﺑﺮﺩﻩ ﺑﻮﺩ ﮔﻔﺖ‪ » :‬ﺭﺏ‪ ‬ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻄ ‪‬ﺮِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺑﻪ ﻃﻮﺭ ﺭﻓﺘﻪ ﻳﺎ ﻓﻘﻂ ﻳﻜﺒﺎﺭ؟ ﻣﻌﲎ » ‪‬ﺭﺏ‪ ‬ﹶﺃﺭِﱏ« ﭼﻪ ﺑﻮﺩ ﺁﻳﺎ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭﻡ ﺍﺯ ﻣﻮﺳﻰ ﺑﻌﻴﺪ ﻧﺒﻮﺩ ﻛﻪ ﭼﻨﺎﻥ ﺗﻘﺎﺿﺎﺋﻰ ﺍﺯ ﺧﺪﺍ ﺑﻜﻨﺪ؟!‬
‫ﺸ ٍﺮ‪ «...‬ﻭ ﺩﺭ ﺁﻳﻪ ﻣﺎﺑﻌﺪ ﺁﻣﺪﻩ »ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﺟﺎﺀَﻣ‪‬ﻮﺳﻰ ﳌﻴﻘﺎﺗِﻨﺎ ‪‬ﻭ ﹶﻛﻠﱠ ‪‬ﻤ ‪‬ﻪ ‪‬ﺭﺑ‪ ‬ﻪ‬
‫ﲔ ﹶﻟ ‪‬ﻴ ﹶﻠ ﹰﺔ ‪‬ﻭ ﺃﹶﻧ‪‬ﻤ‪‬ﻤ‪‬ﻨﺎﻫﺎ ِﺑ ‪‬ﻌ ‪‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺍﺯ ﺁﻳﻪ ‪ ١٤١‬ﺟﺮﻳﺎﻥ ﻣﻴﻘﺎﺕ ﭼﻨﲔ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ‪» :‬ﻭ‪‬ﻭﺍﻋ‪‬ﺪ‪‬ﻧﺎ ﻣ‪‬ﻮﺳﻰ ﺛﹶﻠﺜ ‪‬‬
‫ﻑ ﺗ‪‬ﺮﺍﱏ‪ «...‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺗﻨﻬﺎﱙ ﻣﻮﺳﻰ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩﺵ ﺍﻳﻦ ﺗﻘﺎﺿﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻛﺮﺩﻩ ﻭ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﺠ‪‬ﺒ ِﻞ ﹶﻓ ِﺎ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘﺮ‪ ‬ﻣ‪‬ﻜﺎ‪‬ﻧ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﻚ ﻗﺎ ﹶﻝ ﹶﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱏ ﻭ‪‬ﻟ ِﻜ ِﻦ ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﺍِﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺏ ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻈ ِﺮﹶﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻗﺎ ﹶﻝ ‪‬ﺭ ِ‬
‫ﮔﻔﺘﻪ‪ »:‬ﺧﺪﺍﻳﺎ ﺧﻮﺩﺕ ﺭﺍ ﺑﻪ ﻣﻦ ﺑﻨﻤﺎﻳﺎﻥ ﺗﺎ ﺗﻮ ﺭﺍ ﺑﺒﻴﻨﻢ« ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺗﻮﻫﺮﮔﺰ ﻣﺮﺍ ﻧﺘﻮﺍﱏ ﺩﻳﺪ ﻭﱃ ﺑﻪ ﻛﻮﻩ ﺑﻨﮕﺮ ﻭ ﺩﺭ ﺍﺛﺮ ﲡﻠﹼﻰ ﺧﺪﺍ ﻛﻮﻩ ﺭﻳﺰﺭﻳﺰ ﺷﺪ ﻭ ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ ﻭ ﭼﻮﻥ‬
‫ﲔ«‪.‬‬
‫ﻚ ‪‬ﻭ ﺃﹶﻧ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹸﻝ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﺖ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬ﺒ ‪‬‬
‫ﺑﻴﺪﺍﺭ ﺷﺪ ﻭ ﲝﺎﻝ ﺁﻣﺪ ﮔﻔﺖ‪ » :‬ﺳﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬‬
‫ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺳﺨﻦ ﺍﺯ ﺁﻣﺪﻥ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻭ ﺁﻧﮕﺎﻩ ﺧﺪﺍ ﺟﺮﻳﺎﻥ ﺳﺎﻣﺮﻯ ﺭﺍ ﺑﻪ ﻣﻮﺳﻰ ﺧﱪ ﻣﻰﺩﻫﺪ‪ ،‬ﻣﻮﺳﻰ ﺧﺸﻤﮕﲔ ﺑﻪ ﺳﻮﻯ ﻗﻮﻡ ﺑﺮﻣﻴﮕﺮﺩﺩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ‬
‫ﺡ‪«...‬‬
‫ﺐ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﹾﻟﺎﹶﻟﹾﻮﺍ ‪‬‬
‫ﻀ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﻫﺎﺭﻭﻥ ﭘﺮﺧﺎﺵ ﻣﻰﳕﺎﻳﺪ ﻭ ﺍﻟﻮﺍﺡ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻜﻨﺎﺭﻯ ﻣﻰﺍﻧﺪﺍﺯﺩ ﻭ ﺁﻧﮕﺎﻩ ﻣﻰﮔﻮﻳﺪ‪» :‬ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ‪‬ﺳ ﹶﻜ ‪‬‬
‫ﭘﺲ ﺍﺯ ﳘﻪ ﺍﻳﻦ ﻣﺎﺟﺮﺍﻫﺎ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٥٥:‬ﺍﺯ ﺁﻳﻪ ﺍﺧﲑ ﻫﻢ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺎ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺑﻪ ﻃﻮﺭ ﺭﻓﺘﻪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﻟﺮﺯﻩ‬
‫ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻴﻢ ﻣﺮﺍﺩ ﺍﺯ »ﻣﻴﻘﺎﺗِﻨﺎ« ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﳘﺎﻥ ﻣﻴﻘﺎﺕ ﺍﻭ‪‬ﻝ ﺍﺳﺖ ﻭ ﺑﺮﺩﻥ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺑﻌﺪﹰﺍ ﺑﻄﻮﺭ ﻣﺴﺘﻘﻞ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﻋﻠﹼﺖ ﺍﻳﻨﻜﻪ ﺁ‪‬ﺎ ﺭﺍ ﻟﺮﺯﻩ ﮔﺮﻓﺘﻪ ﻭ ﻣﺮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮﹰﺍ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﻔﺘﻨﺪ‪ :‬ﺧﺪﺍ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﺑﻪ ﻣﺎ ﻧﺸﺎﻥ ﺑﺪﻩ ]ﺑﻘﺮﻩ‪ .[٥٥:‬ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪.[١٥٣:‬‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ﹰﺓ« ﳘﺎﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ ﻭﺍﻧﮕﻬﻰ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺍﺧﲑ ﻛﻪ ﺍﺧﺬ‬
‫ﭼﻮﻥ ﻋﻠﹼﺖ ﺭﺟﻔﻪ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺩﺭ ﺁﻳﻪ »ﻭ‪‬ﺍﺧ‪‬ﺘﺎﺭﻣ‪‬ﻮﺳﻰ‪ «...‬ﺫﻛﺮ ﻧﺸﺪﻩ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﮔﻮﻳﻨﺪﮔﺎﻥ »ﹶﺃﺭِﻧ‪‬ﺎ ﺍ َ‬
‫ﺻﺎﻋﻘﻪ ﺑﺪﻧﺒﺎﻝ ﺁﻥ ﺩﺭﺧﻮﺍﺳﺖ‪ ،‬ﺁﻣﺪﻩ ﻣﺴﻠﹼﻤﹰﺎ ﺑﺮﺍﻯ ﳘﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻧﻴﺰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﺣﻀﻮﺭ ﺩﺭ ﻣﻴﻘﺎﺕ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺑﻮﺩﻩ ﺑﺮﺍﻯ ﻧﺰﻭﻝ ﺗﻮﺭﺍﺕ ﻭ ﺁﻥ ﻫﻢﺑﺎ ﺣﻀﻮﺭ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ‪ ،‬ﺁﻧﻮﻗﺖ ﺑﺎﻳﺪ ﺩﻳﺪ ﭼﺮﺍ ﺩﺭ‬
‫ﻚ« ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﻣﻮﺳﻰ ﺑﻮﺩ ﻓﻘﻂ »ﹶﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱏ« ﻭ ﺭﻳﺰﺭﻳﺰ ﺷﺪﻥ ﻛﻮﻩ ﺑﻪ‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ﹰﺓ« ﺁ‪‬ﺎ ﺭﺍ ﺻﺎﻋﻘﻪ ﮔﺮﻓﺘﻪ ﻭ ﻣﺮﺩﻩ ﻭ ﺳﭙﺲ ﺯﻧﺪﻩ ﺷﺪﻧﺪ ﻭﱃ ﺩﺭ ﺟﻮﺍﺏ »ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻈ ِﺮ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺳﺆﺍﻝ »ﹶﺃﺭِﻧ‪‬ﺎ ﺍ َ‬
‫ﻭﻗﻮﻉ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻚ« ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺭﺍ‬
‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ‪ :‬ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﺍﺻﺮﺍﺭ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﱃ ﻇﻬﻮﺭ »ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﺑﺮﺍﻯ ﺧﻮﺩ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻣﻰﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﺍﻳﻨﻬﺎ ﭼﻨﲔ ﺩﺭﺧﻮﺍﺳﺖ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺟﺎﻯ ﮔﻔﺘﮕﻮ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺩﺭﺧﻮﺍﺳﺖ ﻣﻮﺳﻰ ﻛﻮﻩ ﺭﻳﺰﺭﻳﺰ ﺷﺪﻩ ﻭ ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻭﱃ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﭘﺲ ﺍﺯ ﺩﺭﺧﻮﺍﺳﺖ ﺍﺯ ﺷﺪﺕ ﺻﺎﻋﻘﻪ ﻣﺮﺩﻩﺍﻧﺪ ﺁﻳﺎ ﺍﻳﻦ ﺩﻭ‬
‫ﻭﺍﻗﻌﻪ ﺩﺭ ﻳﻚ ﻭﻗﺖ ﻭ ﺩﺭﻳﻚ ﻣﻴﻘﺎﺕ ﺍﺗﻔﹼﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻳﺎ ﺩﺭ ﺩﻭﺑﺎﺭ ﺍﷲ ﺍﻋﻠﻢ‪.‬‬
‫ﻚ« ﺭﺅﻳﺖ ﻗﻠﱮ ﺑـﻮﺩ‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ِﺮ ﹰﺓ« ﺩﻳﺪﻥ ﺧﺪﺍ ﺑﻪ ﺻﻮﺭﺕ ﺟﺴﻢ ﻭ ﻣﺎﺩ‪‬ﻩ ﺑﻮﺩ )ﻧﻌﻮﺫ ﺑﺎﷲ( ﻭﱃ ﻏﺮﺽ ﻣﻮﺳﻰ ﺍﺯ »ﹶﺃﺭِﱐ ﹶﺃ ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺩﺭﺧﺎﲤﻪ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻣﻘﺼﻮﺩ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ »ﹶﺃﺭِﻧ‪‬ﺎ ﺍ َ‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﭼﻮﻥ ﺭﺅﻳﺖ ﻗﻠﱮ ﺭﺍ ﺑﺼﻮﺭﺕ ﻋﻠﻢ ﺿﺮﻭﺭﻯ ﻣﻰﺧﻮﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺁﱏ ﺍﺯ ﻧﻈﺮﺵ ﺩﻭﺭ ﻧﺒﺎﺷﺪ ﻟﺬﺍ ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺑﺶ »ﹶﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱏ« ﮔﻔﺖ ﻳﻌﲎ ﻭﺟﻮﺩ ﺗﻮ ﺁﻥ ﻗﺪﺭﺕ‬
‫ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﺣﺎﻻﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ ﭼﻮﻥ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻣﻠﻜﻮﺕ ﺍﻋﻠﻰ ﻣﻰﻛﺮﺩ ﻃﻮﺭﻯ ﻭﺿﻌﺶ ﻣﻨﻘﻠﺐ ﻣﻰﺷﺪ ﻛﻪ ﺩﺳﺖ ﺑﻪ ﭘﺎﻯ ﻋﺎﻳﺸﻪ ﺯﺩﻩ‬
‫ﻣﻰﻓﺮﻣﻮﺩ‪» :‬ﻛﹶﻠِﻤﻴﲎ ﻳﺎ ﺣ‪‬ﻤ‪‬ﻴ‪‬ﺮﺍ ُﺀ« ﺍﻯ ﻋﺎﻳﺸﻪ ﺑﺎ ﻣﻦ ﺣﺮﻑ ﺑﺰﻥ‪ ،‬ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻣﻘﺎﻡ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺧﺪﺍ ﳘﻴﺸﻪ ﺩﺭ ﭼﻨﲔ ﺣﺎﱃ ﺑﺎﺷﺪ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ‬
‫ﻭﺟﻮﺩ ﺑﺸﺮ ﻃﺎﻗﺖ ﺁﻥ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺗﻮﺑﻪ ﻭ ﻛﺸﺘﺎﺭ‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻃﺮﻑ ﺧﻄﺎﺏ ﻓﻘﻂ ﭘﺮﺳﺘﺶﻛﻨﻨﺪﮔﺎﻥ ﮔﻮﺳﺎﻟﻪﺍﻧﺪ ﻧﻪ ﳘﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ‬
‫ﺩﺭﺑﺎﺭﻩ ﺗﻮﺑﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﱴ ﭼﻨﲔ ﻣﻰﺧﻮﺍﻧﻴﻢ ]ﺑﻘﺮﻩ‪ » .[٥٤:‬ﹶﻃ ﹶﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﹶﺍ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﻛﻪ ﺑﺎﻓﺎﺀ ﺁﻣﺪﻩ ﻣﺒﻴ‪‬ﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺗﻮﺑﻪ ﺩﺭ ﺍﻭ‪‬ﻝ ﻧﺪﺍﻣﺖ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻛـﺸﱳ‬
‫»ﻓﹶﺘ‪‬ﻮﺑ‪‬ﻮﺍ ﺍِﱃ ﺑﺎ ِﺭِﺋ ﹸﻜ ‪‬ﻢ« ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﺗﻮﺑﻪ ﻭ ﻧﺪﺍﻣﺖ ﺍﺯ ﻋﻤﻞ ﺭﺍ ﺩﺍﺭﺩ »ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﹶﺍ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻣﻌﲎﺍﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺑﻌﻀﻰ ﺭﺍ ﺑﻜﺸﻨﺪ ﻣﺜﻞ ]ﻧﻮﺭ‪ .[٦١:‬ﻳﻌﲎ ﺑﻌﻀﻰ ﺑﺮ ﺑﻌﻀﻰ ﺳﻼﻡ ﻛﻨﻴﺪ ﻭ ﭼﻮﻥ ﺍﺯﻧﻈﺮ ﻗﺮﺁﻥ ﻣﻠﹼﺖ ﻭ ﺟﺎﻣﻌﻪ ﺑﻪ ﺣﻜﻢ ﻳﻚ ﺗﻦ‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﻓﺮﻣﻮﺩﻩ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﺳﺖ ﻟﺬﺍ »ﹶﺍ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻋﻤﻠﻰ ﺷﺪﻥ ﺁﻳﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﺎﻥ ﭘﺲ ﺍﺯ ﻧﺪﺍﻣﺖ ﺑﻪ ﺟﺎﻥ ﻫﻢ ﺍﻓﺘﺎﺩﻩ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻜﺸﻨﺪ ﺗﺎ ﻭﻗﱵ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻔﺮﻣﺎﻳﺪ ﺩﻳﮕﺮ ﺑﺲ ﺍﺳﺖ‪ .‬ﻭ ﻳﺎ ﻋﺪﻩﺍﻯ ﺍﺯ‬
‫ﺁﻧﺎﻧﻜﻪ ﻋﺒﺎﺩﺕ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﲜﺎﻥ ﻋﺒﺎﺩﺕﻛﻨﻨﺪﮔﺎﻥ ﺑﻴﺎﻓﺘﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻜﺸﻨﺪ ﺗﺎ ﺁﻥﮔﺎﻩ ﻛﻪ ﻣﻮﺳﻰ ﺑﻔﺮﻣﺎﻳﺪ ﻛﺎﰱ ﺍﺳﺖ ﺻﺪﻕ ﺗﻮﺑﻪ ﴰﺎ ﻣﻌﻠﻮﻡ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ‪ ٣٢‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻮﺳﻰ ﮔﻔﺖ ﻫﺮ ﻛﺲ ﺧﻮﺍﺳﺘﺎﺭ ﺧﺪﺍﺳﺖ ﭘﻴﺶ ﻣﻦ ﺁﻳﺪ‪ ،‬ﺑﲎ ﻻﻭﻯ ﭘﻴﺶ ﺍﻭ ﲨﻊ ﺷﺪﻧﺪ‪ ،‬ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻫﺮ ﻛﺲ‬
‫ﺑﺮﺍﺩﺭ‪ ،‬ﺩﻭﺳﺖ ﻭ ﳘﺴﺎﻳﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﺸﺪ ﺑﲎ ﻻﻭﻯ ﻣﻮﺍﻓﻖ ﺳﺨﻦ ﻣﻮﺳﻰ ﻋﻤﻞ ﻛﺮﺩﻧﺪ ﺩﺭ ﺁﻧﺮﻭﺯ ﻗﺮﻳﺐ ﺑﻪ ﺳﻪ ﻫﺰﺍﺭ ﺗﻦ ﻛﺸﺘﻪ ﺷﺪﻧﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﻓﻘﻂ ﺩﻭ ﺭﻭﺍﻳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﻭ ﺑﺮﻫﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻗﺎﺑﻞ ﺍﻋﺘﻤﺎﺩ ﻧﻴﺴﺘﻨﺪ ﻭ ﻣﱳ ﻫﺮ ﺩﻭ ﻣﺸﻮﺵ ﺍﺳﺖ ﻭ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻋﺪﺩ ﻛﺸﺘﮕﺎﻥ ﺩﻩ ﻫﺰﺍﺭ ﻧﻘﻞ ﺷﺪﻩ‬
‫ﻭ ﺑﻌﻀﻰﻫﺎ ﻛﻪ ﻋﺪﺩ ﺁ‪‬ﺎ ﺭﺍ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻛﺸﺘﻪ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻏﺮﺍﻕ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﺍﻧﺘﺤﺎﺭ ﺑﺎﺷﺪ‪ .‬ﺑﻪ‬
‫ﺍﳌﻴﺰﺍﻥ ﻇﻬﻮﺭ ﺁﻳﻪ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﻭ ﺍﳌﻨﺎﺭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﺯ ﺗﻮﺭﺍﺕ ﻧﻘﻞ ﻛﺮﺩﱘ ﻧﻘﻞ ﳕﻮﺩﻩ ﻭ ﻗﻀﻴ‪‬ﻪ ﺭﺍ ﺣﺘﻤﻰ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻣﺮﺍﺩ ﺍﺯ‪»:‬ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﹶﺃ ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻧﻈﺮ ﺑﻌﻀﻰ ﻣﺮﺍﺩ ﻏﺼ‪‬ﻪ ﻣﺮﮒ ﺷﺪﻥ ﻭ ﻳﺎ ﻗﺘﻞ ﺷﻬﻮﺍﺕ ﻧﻔﺴﺎﱏ ﺍﺳﺖ ﻭﱃ ﻇﻬﻮﺭ ﺁﻳﻪ ﳐﺎﻟﻒ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻻﺕ ﺍﺳﺖ‪.‬‬
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‫ﺏ« ﻭﱃ ﺑﻨﺎ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﻗﺮﺍﻥ ﳎﻴﺪ‬
‫ﺿ ِﻄﺮﺍ ‪‬‬
‫ﻣ‪‬ﻴ‪‬ﺪ = ﺍﺿﻄﺮﺍﺏ ﭼﻴﺰ ﺑﺰﺭﮒ‪ ،‬ﻣﺜﻞ ﺍﺿﻄﺮﺍﺏ ﺯﻣﲔ )ﺭﺍﻏﺐ( ﻃﱪﺳﻰ ﻣﻄﻠﻖ ﺍﺿﻄﺮﺍﺏ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‪ »:‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻴ ‪‬ﺪ‪ :‬ﹶﺍﹾﻟ ‪‬ﻤ ‪‬ﻴ ﹸﻞ ﻳ‪‬ﻤﻴﻨﹰﺎ ‪‬ﻭ ﺷِﻤﺎ ﹰﻻ ﻭ‪‬ﻫ‪‬ﻮ‪‬ﺍﹾﻟِﺎ ‪‬‬
‫ﻛﻪ ﺁﻥ ﺭﺍ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﺿﻄﺮﺍﺏ ﺯﻣﲔ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﻗﻴﺪ »ﻋﻈﻴﻢ« ‪‬ﺘﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ‪ :‬ﻣﻴﺪﺍﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻴﺪﺍﻥ ﮔﻮﻳﻨﺪ ﻛﻪ ﺟﻮﺍﻧﺐ ﺁﻥ ﺩﺭ ﻣﻮﻗﻊ ﻣﺴﺎﺑﻘﻪ ﻣﻰﻟﺮﺯﺩ‪.‬‬
‫]ﳓﻞ‪ .[١٥:‬ﺍﻳﻀﺎ ]ﺍﻧﺒﻴﺎﺀ‪] .[٣١:‬ﻟﻘﻤﺎﻥ‪ .[١٠:‬ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﺩﺭ ﺯﻣﲔ ﻛﻮﻫﻬﺎﻯ ﺭﺍﺳﺦ ﻭﺛﺎﺑﺖ ﻗﺮﺍﺭ ﺩﺍﺩ ﻣﺒﺎﺩﺍ ﻛﻪ ﴰﺎ ﺭﺍ ﻣﻀﻄﺮﺏ ﻛﻨﺪ ﻭ ﺑﻠﺮﺯﺍﻧﺪ ﺭﺍﺟﻊ ﺑﻪ ﺗﻔﺼﻴﻞ ﺍﻳﻦ ﺳـﺨﻦ‬
‫ﺿ ِﻪ« ﺑﺎ‬
‫ﺼﺨ‪‬ﻮ ِﺭ ﻣ‪‬ﻴ‪‬ﺪﺍ ﹶﻥ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺟﺒﻞ« ﺩﺭ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٩‬ﺩﺭ ﺑﺎﺭﻩ ﺩﻧﻴﺎ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶﹾﻟﺤ‪‬ﻴ‪‬ﻮ ‪‬ﺩ ﺍﻟﹾﻤ‪‬ﻴ‪‬ﻮ ‪‬ﺩ« ﻳﻌﲎ ﻣﺎﺋﻞ ﻭ ﻣﻀﻄﺮﺏ ﺍﺳﺖ ﻭ ﺩﺭﺧﻄﺒﻪ ﺍﻭﻝ ﺁﻣﺪﻩ » ‪‬ﻭ ‪‬ﻭﺗ‪ ‬ﺪ ﺑِﺎﻟ ‪‬‬
‫ﺳﻨﮕﻬﺎ ﺍﺿﻄﺮﺍﺏ ﺯﻣﲔ ﺭﺍ ﻣﻴﺨﻜﻮﺏ ﻛﺮﺩ‪.‬‬
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‫ﲑ ٍﺓ« ﻳﻌﲎ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻃﻌﺎﻡ ﺁﻭﺭﺩ‪] .‬ﻳﻮﺳﻒ‪ .[٦٥:‬ﺍﻳﻦ ﺳﺮﻣﺎﻳﻪ ﻣﺎﺳﺖ ﻛﻪ ﲟﺎ ﺑﺮﮔﺸﺖ ﻭ ﻃﻌﺎﻡ ﻣﻰﺁﻭﺭﱘ ﲞﺎﻧﻮﺍﺩﻩ ﺧﻮﻳﺶ ﻭ‬
‫ﻣﲑ = ﻣﲑﺓ ﺑﻪ ﻣﻌﲎ ﻃﻌﺎﻡ ﺍﺳﺖ »ﻣﺎ ِﺭ ﻋِﻴﺎﹶﻟ ‪‬ﻪ‪ :‬ﺍﹶﺗﺎ ‪‬ﻫ ‪‬ﻢ ﺑِﻤ ِ‬
‫ﻧﮕﻬﺪﺍﺭﻯ ﻛﻨﻴﻢ ﺍﺯﺑﺮﺍﺩﺭ ﺧﻮﺩﻣﺎﻥ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺶ ﺍﺯ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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 ‫ﻣﻴﺰ = ﻣﻴﺰ ﻭﲤﻴﻴﺰﻩ ﺑﻪ ﻣﻌﲎ ﻓﺼﻞ ﻭﺟﺪﺍ ﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺟﺪﺍ ﻛﺮﺩﻥ ﺑﲔ ﻣﺘﺸﺎ‪‬ﺎﺕ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٧٩:‬ﺧﺪﺍ ﻣﻮﻣﻨﺎﻥ ﺭﺍ ﺩﺭ ﺁﻧﭽﻪ ﻫﺴﺘﻴﺪ ﳔﻮﺍﻫﺪ ﮔﺬﺍﺷﺖ ﺗﺎ‬
‫ﻧﺎﭘﺎﻙ ﺭﺍ ﺍﺯ ﭘﺎﻙ ﺟﺪﺍ ﻛﻨﺪ‪.‬‬
‫]ﻳﺲ‪ .[٥٩:‬ﺍﻯ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺍﻣﺮﻭﺯ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺟﺪﺍ ﻭ ﻣﻨﻔﺼﻞ ﺷﻮﻳﺪ‪.‬‬
‫ﲤﻴﺰ‪ :‬ﺟﺪﺍ ﺷﺪﻥ ﻭ ﲤﻴﺰ ﺍﺯ ﻏﻴﻆ ﺗﻜﻪ ﺗﻜﻪ ﺷﺪﻥ ﺍﺯ ﺧﺸﻢ ﺍﺳﺖ ]ﻣﻠﻚ‪ .[٨:‬ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺟﻬﻨﻢ ﺍﺯ ﺧﺸﻢ ﺑﺘﺮﻛﺪ ﻭ ﺗﻜﻪ ﺗﻜﻪ ﺷﻮﺩ ﻫﺮ ﻭﻗﺖ ﲨﻌﻰ ﺩﺭ ﺁﻥ ﺍﻓﻜﻨﺪﻩ ﺷﻮﻧﺪ ﺧﺎﺯﻧﺎﻥ‬
‫ﮔﻮﻳﻨﺪ ﺁﻳﺎ ﺍﻧﺬﺍﺭ ﻛﻨﻨﺪﻩﺍﻯ ﺑﻪ ﴰﺎ ﻧﻴﺎﻣﺪ؟! ﺩﺭ » ‪‬ﺟ ‪‬ﻬﻨ‪‬ﻢ« ﮔﻔﺘﻪﺍﱘ ﻛﻪ ﺁﻥ ﺷﻌﻮﺭ ﻭ ﺳﺨﻦ ﮔﻔﱳ ﻭﺩﻳﺪﻥ ﺩﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﻟﻴﻞ ﺷﻌﻮﺭ ﺟﻬﻨﻢ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﺩﺭ ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ‬
‫ﺑﻪ ﺍﻧﺴﺎﻥ ﺧﺸﻤﮕﲔ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻣﻴﻜﺎﻝ = ]ﺑﻘﺮﻩ‪ .[٩٨:‬ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻴﻜﺎﻝ ﻧﺎﻡ ﻓﺮﺷﺘﻪﺍﻯ ﺍﺳﺖ ﺩﺭﺩﻋﺎﻯ ﺳﻮﻡ ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳﻪ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺍﺳﺮﺍﻓﻴﻞ ﻭ ﻗﺒﻞ ﺍﺯ ﺫﻛﺮ ﺟﱪﻳﻞ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﻣﻴﻜﺎﺋﻴـ ﹶﻞ‬
‫ﻚ« ﺍﺯ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻴﻜﺎﺋﻴﻞ ﺍﺯ ﲨﻠﻪ ﻣﻼﺋﻜﻪ ﻭ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﺩﺍﺭﺍﻯ ﻣﻘﺎﻡ ﺑﻠﻨﺪﻯ ﺍﺳﺖ ﻭﱃ ﺷـﻐﻞ ﺍﻭ ﻣﻌﻠـﻮﻡ‬
‫ﺫﻭ‪‬ﺍﻟﹾﺠﺎ ِﻩ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻙ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﻜﺎ ِﻥ ﺍﻟﺮ‪‬ﻓﻴ ِﻊ ‪‬ﻣ ‪‬ﻦ ﻃﺎ ‪‬ﻋِﺘ ‪‬‬
‫ﳕﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺭﻳﺎﺽ ﺍﻟﺴﺎﻟﻜﲔ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﻣﻴﻜﺎﺋﻴﻞ ﺑﺎﺭﺯﺍﻕ ﻭ ﺣﻜﻤﺔ ﻭ ﻣﻌﺮﻓﺖ ﻧﻔﻮﺱ ﻣﺄﻣﻮﺭ ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﺍﻋﻮﺍﱏ ﺍﺳﺖ ﺍﺯ ﻣﻼﺋﻜﻪ ﻛﻪ ﺑﺮ ﳘﻪ ﻋﺎﱂ ﻣﻮﻛﻞ ﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺟﱪﺋﻴﻞ ﻭ ﻣﻴﻜﺎﺋﻴﻞ ﻫﺮ ﺩﻭ ﻟﻔﻆ ﻋﺠﻤﻰ ﺍﻧﺪ ﻛﻪ ﻣﻌﺮﺏ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﻗﻮﱃ »ﺟﱪ« ﺩﺭ ﻟﻐﺖ ﺳﺮﻳﺎﱏ ﺑﻪ ﻣﻌﲎ ﻋﺒﺪ ﻭ »ﺍﻳﻞ« ﺑﻪ ﻣﻌﲎ ﺧﺪﺍﺳﺖ ﻭ ﻣﻴﻚ ﺑﻪ ﻣﻌﲎ ﺑﻨﺪﻩ‬
‫ﻛﻮﭼﻚ ﺍﺳﺖ ﭘﺲ ﭼﱪﺋﻴﻞ ﻳﻌﲎ ﺑﻨﺪﻩ ﺧﺪﺍ‪ ،‬ﻣﻴﻜﺎﺋﻴﻞ ﻳﻌﲎ ﺑﻨﺪﻩ ﻛﻮﭼﻚ ﺧﺪﺍ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﺩﺭ ﺭﻳﺎﺽ ﺍﻟﺴﺎﻟﻜﲔ ﮔﻮﻳﺪ‪ :‬ﺩﻳﻠﻤﻰ ﺍﺯ ﺍﺑﺎﺍﻣﺎﻣﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ»ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ‪ :‬ﻧﺎﻡ ﻣﻴﻜﺎﺋﻴﻞ ﺑﻨﺪﻩ ﻛﻮﭼﻚ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﺩﻟﻴﻞ ﻏﲑﻋﺮﰉ ﺑﻮﺩﻥ‬
‫ﺍﻳﻦ ﺩﻭ ﻟﻔﻆ ﻭﻗﻮﻉ ﺁ‪‬ﺎ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺟﱪ‪ -‬ﺟﱪﺋﻴﻞ« ﮔﺬﺷﺖ‪.‬‬
‫ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺟﱪﺍﺋﻴﻞ ﺭﺍ ﻣﺮﺩﺧﺪﺍ ﻭ ﻣﻴﻜﺎﺋﻴﻞ ﺭﺍ »ﻛﻴﺴﺖ ﻣﺜﻞ ﺧﺪﺍ« ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ‪ :‬ﺍﻭ ﺭﺋﻴﺲﺍﳌﻼﺋﻜﻪ ﺍﺳﺖ ﻛﻪ ﺩﺍﻧﻴﺎﻝ ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻮﻡ ﻳﻬﻮﺩ ﻭﺍﺿﺢ ﳕﻮﺩ‬
‫ﻭ ﮔﻮﻳﻨﺪ ﻛﻪ ﻭﻯ ﭘﻴﺸﻮﺍﻯ ﻋﺴﺎﻛﺮ ﻓﺮﺷﺘﮕﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻡ ﻣﻴﻜﺎﺋﻴﻞ ﺩﺭ ﺗﻮﺭﺍﺕ ﻛﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﺑﺎﺏ ﺩﻫﻢ ﺑﻨﺪ ‪ ١٣‬ﻭ ‪ ٢١‬ﻭ ﺑﺎﺏ ‪ ١٢‬ﺑﻨﺪ ‪ ١‬ﻭ ﺍﻳﻀﺎ ﺩﺭ ﻛﺘﺎﺏ ﻣﻜﺎﺷﻔﻪ ﻳﻮﺣﻨﺎ ﺑﺎﺏ ‪ ١٢‬ﺑﻨﺪ ‪ ٣‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﻫﺎﻛﺲ ﮔﻮﻳﺪ‪ :‬ﺍﻭ ﺭﺋﻴﺲ ﺍﳌﻼﺋﻜﻪ ﺍﺳﺖ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻓﻘﻂ ﺩﺭ ﺑﺎﺭﻩ ﺟﱪﺋﻴﻞ ﺁﻣﺪﻩ ]ﺗﻜﻮﻳﺮ‪ .[٢٠-٢١:‬ﻟﻔﻆ ﻣﻄﺎﻉ‬
‫ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ ﻛﻪ ﻣﻴﻜﺎﺋﻴﻞ ﺩﺭ ﺍﻃﺎﻋﺖ ﺟﱪﺋﻴﻞ ﺍﺳﺖ‪.‬‬
‫ﷲ‪ «...‬ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ ﻳﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺟﱪﺋﻴﻞ‬
‫ﻚ ِﺑ ِﺎ ﹾﺫ ِﻥ ﺍ ِ‬
‫ﺍﻣﺎ ﺩﺭ ﺑﺎﺭﻩ ﻣﻌﲎ ﺁﻳﻪ ﻓﻮﻕ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺁﻳﻪ ﻣﺎﻗﺒﻞ ﭼﻨﲔ ﺍﺳﺖ »ﹸﻗ ﹾﻞ ‪‬ﻣ ‪‬ﻦ ﻛﺎ ﹶﻥ ﻋ‪‬ﺪ‪‬ﻭﹰﺍ ﻭﺍﹰِﻟﺠ‪‬ﺒ‪‬ﺮﻳ ﹶﻞ ﹶﻓِﺎﻧ‪ ‬ﻪ ‪‬ﻧﺰ‪‬ﹶﻟ ‪‬ﻪ ﻋ‪‬ﻠﻰ ﹶﻗ ﹾﻠ ِﺒ ‪‬‬
‫ﻋﺪﺍﻭﺕ ﺩﺍﺷﺘﻨﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ ﻋﻠﺖ ﻋﺪﻡ ﺍﳝﺎﻥ ﻣﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻭﺭﻧﺪﻩ ﻭﺣﻰ ﺟﱪﻳﻞ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﺎ ﺍﻭ ﺩﴰﻨﻴﻢ‪ .‬ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻳﻬﻮﺩ ﺑﻪ ﺁﳓﻀﺮﺕ ﮔﻔﺘﻨﺪ‪ :‬ﺟﱪﻳﻞ ﺩﴰـﻦ‬
‫ﻣﺎﺳﺖ ﻛﻪ ﺟﻨﮓ ﻭ ﺳﺨﱴ ﻧﺎﺯﻝ ﻣﻰﻛﻨﺪ ﻭ ﻣﻴﻜﺎﺋﻴﻞ ﺁﺳﺎﱏ ﻭ ﺭﺍﺣﱴ ﻣﻰﺁﻭﺭﺩ ﺍﮔﺮ ﺁﻭﺭﻧﺪﻩ ﻭﺣﻰ ﻣﻴﻜﺎﺋﻴﻞ ﺑﻮﺩ ﺣﺘﻤﺎ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﺩﱘ‪.‬‬
‫ﺩﺭﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺟﱪﻳﻞ ﻓﻘﻂ ﻣﺄﻣﻮﺭ ﺧﺪﺍﺳﺖ ﺩﺭ ﺁﻭﺭﺩﻥ ﻭﺣﻰ‪ .‬ﻭ ﺩﴰﲎ ﺑﺎ ﺍﻭ ﰉ ﺟﺎ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ ﻣﺎﳓﻦ ﻓﻴﻪ ﺑﻄﻮﺭ ﻛﻠﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﻛﻪ ﺑﺎ ﺧﺪﺍ‪ ،‬ﻣﻼﺋﻜﻪ‪ ،‬ﭘﻴﺎﻣﱪﺍﻥ‪ ،‬ﺟﱪﻳﻞ‬
‫ﻭ ﻣﻴﻜﺎﻝ ﺩﴰﻦ ﺑﺎﺷﺪ ﺧﺪﺍ ﺑﺎ ﺍﻭ ﺩﴰﻦ ﺍﺳﺖ‪.‬‬
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‫ﻣﻴﻞ = ﻋﺪﻭﻝ ﺍﺯ ﻭﺳﻂ ﺑﻪ ﻳﻚ ﻃﺮﻑ‪ .‬ﺩﺭﺟﻮﺭ ﻭ ﺳﺘﻢ ﺑﻜﺎﺭ ﺭﻭﺩ ﻭ ﻧﻴﺰﺩﺭ ﻣﻄﻠﻖ ﻣﻴﻞ‪] .‬ﻧﺴﺎﺀ‪ .[٢٧:‬ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺷﻬﻮﺍﺕ ﭘﲑﻭﻯ ﻣﻰﻛﻨﻨﺪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﻛﻪ ﻣﻨﺤﺮﻑ ﺷﻮﻳﺪ ﺍﳓﺮﺍﰱ‬
‫ﺑﺰﺭﮒ ]ﻧﺴﺎﺀ‪.[١٠٢:‬‬
‫ﻛﺎﻓﺮﺍﻥ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻳﻜﺎﺵ ﺍﺯ ﺍﺳﻠﺤﻪ ﻭ ﻣﺘﺎﻉ ﺧﻮﻳﺶ ﻏﻔﻠﺖ ﻣﻰﻛﺮﺩﻳﺪ ﭘﺲ ﲪﻠﻪ ﻣﻰﻛﺮﺩﻧﺪ ﺑﻪ ﴰﺎ ﳘﮕﻰ ﺑﻪ ﻳﻜﺒﺎﺭ‪ .‬ﻣﻴﻞ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﲪﻠﻪ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺍﳓﺮﺍﻑ ﻭ ﻣﻴﻞ‬
‫ﺍﺯ ﺍﺭﺩﻭﮔﺎﻩ ﺑﻪ ﺳﻮﻯ ﺩﴰﻦ ﺍﺳﺖ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[١٢٩:‬ﻫﺮﮔﺰ ﳔﻮﺍﻫﻴﺪ ﺗﻮﺍﻧﺴﺖ ﺍﻳﻨﻜﻪ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﺑﻪ ﻋﺪﺍﻟﺖ ﺭﻓﺘﺎﺭ ﻛﻨﻴﺪ)ﺭﺟﻮﻉ ﺑﻪ »ﻋﻠﻖ«( ﻫﺮﭼﻨﺪ ﺑﺪﺍﻥ ﺣﺮﻳﺺ ﺑﺎﺷﻴﺪ ﭘﺲ ﺍﺯ ﺯﻧﻴﻜﻪ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻳﺪ ﺑﻪ ﺁﻧﻜﻪ ﺩﻭﺳﺖ‬
‫ﻣﻰﺩﺍﺭﻳﺪ ﺑﻪ ﲤﺎﻡ ﻋﺪﻭﻝ ﻧﻜﻨﻴﺪ ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﻭﻯ ﺭﺍ ﺑﻼﺗﻜﻠﻴﻒ ﮔﺬﺍﺭﻳﺪ‪.‬‬
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‫ﻣﻴﻢ = ﺣﺮﻑ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭﻡ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﺣﺮﻑ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪﲜﺎﻯ ﻋﺪﺩ ﭼﻬﻞ ﺍﺳﺖ‪.‬‬
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‫ﺍﻟﻠﹼﻬﻢ‪ ‬ﻋ‪‬ﺠ‪‬ﻞ ﻟِﻮ‪‬ﻟ‪‬ﻴﮏ‪ ‬ﺍﻟﻔﹶﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟﯽ‪ ‬ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
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