‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ش‪:‬‬

‫ﺷﺌﻢ = ]ﻭﺍﻗﻌﺔ‪.[٩-٨:‬‬
‫ﺷﺆﻡ ﻭ ﻣﺸﺌﻜﻪ ﻫﺮ ﺩﻭ ﻣﺼﺪﺭ ﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﻧﺎ ﻣﺒﺎﺭﻛﻰ )ﻭ ﺷﻘﺎﻭﺕ( ﭼﻨﺎﻧﻜﻪ ﳝﻦ ﻭ ﻣﻴﻤﻨﻪ ﻫﺮ ﺩﻭ ﻣﺼﺪﺭ ﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﻣﺒﺎﺭﻛﻰ )ﻭ ﺳﻌﺎﺩﺕ( ﺍﺻﺤﺎﺏ ﻣﺸﺌﻤﻪ ﻳﻌﲎ ﻳﺎﺭﺍﻥ ﺷﻮﻣﻰ ﻭ‬
‫ﻛﺴﺎﱏ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﺑﺎ ﺷﻮﻣﻰ ﻭ ﺷﻘﺎﻭﺕ ﺗﻮﺃﻡ ﺍﻧﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻳﺎﺭﺍﻥ ﺑﺮﻛﺖ ﻭ ﺳﻌﺎﺩﺕ ﭼﻪ ﻳﺎﺭﺍﻥ ﺑﺮﻛﺖ ﻭ ﺳﻌﺎﺩﺕ ﻭ ﻳﺎﺭﺍﻥ ﺑﺪﲞﱴ ﭼﻪ ﻳﺎﺭﺍﻥ ﺑﺪﲞﱴ!! ﻧﻈﲑ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ‬
‫ﺍﺳﺖ ﺁﻳﻪ ]ﺑﻠﺪ‪.[١٩-١٨:‬‬
‫ﺑﻌﻀﻰﻫﺎ ﺁﻥ ﺭﺍ ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ ﺍﺻﺤﺎﺏ ﴰﺎﻝ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﻣﻌﲎ ﻓﺮﻕ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﮔﺮﭼﻪ ﺍﺻﺤﺎﺏ ﻣﺸﺌﻤﻪ ﻭ ﺍﺻﺤﺎﺏ ﻣﻴﻤﻨﺔ ﺭﺍ ﺩﺭ‬
‫ﺁﻳﺎﺕ ‪٣٨‬ﻭ‪ ٤١‬ﻭﺍﻗﻌﺔ ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ ﺍﺻﺤﺎﺏ ﴰﺎﻝ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻴﻤﻨﻪ ﻭ ﻣﺸﺌﻤﻪ ﺑﻪ ﺟﺎﻯ ]ﻫﻮﺩ‪ [١٠٨-١٠٦:‬ﻭ ﺑﻪ ﺟﺎﻯ ]ﻫﻮﺩ‪ .[١٠٥:‬ﻣﻰﺑﺎﺷﻨﺪ‪.‬‬
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‫ﺷﺄﻥ = ﻛﺎﺭ‪ .‬ﺣﺎﻝ‪] .‬ﻳﻮﻧﺲ‪.[٦١:‬‬
‫ﺷﺄﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻛﺎﺭ ﺣﺎﻝ ﺍﺳﺖ‪] .‬ﻋﺒﺲ‪.[٣٧:‬‬
‫* ]ﺭﲪﻦ‪ .[٢٩:‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﲰﻮﺍﺕ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻭ ﺫﻳﺸﻌﻮﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﺜﻞ ﻣﺮﺩﻡ ﺯﻣﲔ ﺍﺯ ﺧﺪﺍ ﺭﻓﻊ ﺣﻮﺍﺋﺞ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺧﻮﺍﻩ ﺑﻪ ﻃﻮﺭﻯ ﻓﻄﺮﻯ‬
‫ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٤:‬ﻭ ﺧﻮﺍﻩ ﺑﻪ ﻃﻮﺭ ﻋﻠﻢ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﺧﺪﺍ ﳏﺘﺎﺝ ﺍﻧﺪ ]ﻓﺎﻃﺮ‪.[١٥:‬‬
‫ﻭ ﻧﻴﺰ ﺭﻭﺳﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺮ ﺭﻭﺯ ﺩﺭ ﻳﻚ ﳓﻮ ﻛﺎﺭﻯ ﺍﺳﺖ ﻭ ﻛﺎﺭﻫﺎﻯ ﺍﻭ ﻣﻜﺮ‪‬ﺭ ﳕﻰﺷﻮﺩ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﺳﺖ ﻣﻌﻨﺎﻯ ﺗﺮﺑﻴﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺑ‪‬ﻰ ﻫﺮ ﺭﻭﺯ ﺩﺭ‬
‫ﻳﻚ ﻛﺎﺭ ﺑﻪ ﺧﺼﻮﺻﻰ ﺑﺎﺷﺪ ﻣﺜﻞ ﺑﻨﺎﺀ ﻛﻪ ﺩﺭ ﺳﺎﺧﱳ ﻋﻤﺎﺭﺕ ﻫﺮ ﺭﻭﺯ ﺩﺭ ﻋﻤﻞ ﲞﺼﻮﺻﻰ ﺍﺳﺖ ﺗﺎ ﺳﺎﺧﺘﻤﺎﻥ ﺑﻪ ﺍﳒﺎﻡ ﺭﺳﺪ‪.‬‬
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‫ﺷﺒﻪ = )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ ﻭ ﻓﺮﺱ( ﻣﺜﻞ ﻭ ﻧﻈﲑ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺷﺒﻴﻪ‪ .‬ﺷﺒﻬﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻭ ﭼﻴﺰ ﺩﺭ ﺍﺛﺮ ﳑﺎﺛﻠﺖ ﺍﺯ ﳘﺪﻳﮕﺮ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ﻧﺸﻮﻧﺪ ]ﻧﺴﺎﺀ‪.[١٥٧‬‬
‫ﻋﻴﺴﻰ ﺭﺍ ﻧﻜﺸﺘﻨﺪ ﻭ ﺑﻪ ﺩﺍﺭ ﻧﺰﺩﻧﺪ ﻟﻴﻜﻦ ﻛﺎﺭ ﺑﺮ ﺁ‪‬ﺎ ﻣﺸﺘﺒﻪ ﺷﺪ‪.‬‬
‫ﺗﺸﺎﺑﻪ ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١١٨:‬ﺍﻳﻀﹰﺎ ﻣﺘﺸﺎﺑﻪ ﳓﻮ ]ﺍﻧﻌﺎﻡ‪ .[١٤١:‬ﻣﺸﺘﺒﻪ ﻧﻴﺰ ﺑﻨﺎﺑﺮ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺑﲔ ﺍﻻﺛﻨﲔ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ ]ﺍﻧﻌﺎﻡ‪.[٩٩:‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٥:‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺭﺯﻕ« ﮔﺬﺷﺖ‪.‬‬
‫ﻣﺘﺸﺎ‪‬ﺎﺕ ﻗﺮﺁﻥ‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧:‬‬
‫ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻪ ﺁ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺧﺪﺍ ﺍﺯ ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﻭ ﻗﻄﻌﻰ ﻧﻴﺴﺖ ﻭ ﲤﻴﺰ ﺩﺍﺩﻩ ﳕﻰﺷﻮﺩ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﳏﻜﻤﺎﺕ ﺁﻳﺎﺕ ﻳﻚ ﺑﻌﺪﻯ ﺍﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻣﺜﻞ‬
‫]ﺭﻋﺪ‪ .[١٦:‬ﻭﱃ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺁﻳﺎﺕ ﭼﻨﺪ ﺑﻌﺪﻯ ﻭ ﺩﺍﺭﺍﻯ ﳏﺎﻣﻞ ﺑﺴﻴﺎﺭﺍﻧﺪ ﻛﻪ ﳏﺘﻤﻞ ﺍﺳﺖ ﻫﺮ ﻳﻚ ﺍﺯ ﺁ‪‬ﺎ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﺩﺭ »ﺍﻣﻢ« ﮔﺬﺷﺖ ﻛﻪ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺑﺎ ﺍﺭﺟﺎﻉ ﺩﺭ ﺣﻜﻢ ﳏﻜﻢ‬
‫ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫ﻣﺘﺸﺎ‪‬ﺎﺕ ﺩﺭ ﺁﻳﻪ ﻛﻪ ﻭﺻﻒ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺍﺳﺖ ﻏﲑ ﺍﺯ ﻣﺘﺸﺎ‪‬ﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺯﻣﺮ‪.[٢٣:‬‬
‫ﻭﺍﻗﻊ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﻭﺻﻒ ﻋﻤﻮﻡ ﺍﺳﺖ ﺍﺯ ﺣﻴﺚ ﺧﻮﰉ ﻧﻈﻢ ﻭ ﳏﻜﻤﻰ ﺍﺳﻠﻮﺏ ﻭ ﺑﻴﺎﻥ ﺣﻘﺎﺋﻖ ﻭ ﻏﲑﻩ ﻭﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﳎﺮﺩ ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﺭﻭﺷﻦ ﳕﻰﺷﻮﺩ ﺑﻠﻜﻪ ﺩﺍﺭﺍﻯ ﭼﻨﺪ‬
‫ﺑﻌﺪ ﺍﺳﺖ ﻭ ﺑﻪ ﭼﻨﺪ ﻣﻌﲎ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺩﻭ ﻣﻄﻠﺐ ﺑﺮﺭﺳﻰ ﺷﻮﺩ‪:‬‬
‫‪ -١‬ﭼﺮﺍ ﳏﻜﻤﺎﺕ ﺍﻡ ﺍﻟﻜﺘﺎﺑﻨﺪ؟‬
‫‪ -٢‬ﻋﻠﺖ ﻭﺟﻮﺩ ﻣﺘﺸﺎﺑﻪ ﭼﻴﺴﺖ؟‬
‫ﺤﻰ‪ ‬ﺍﻟﹾﻘﹶﻴ‪‬ﻮ ‪‬ﻡ ﺍﻟﻠﹼ ‪‬ﻪ ﺧﺎِﻟ ‪‬ﻖ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪-‬‬
‫‪ -١‬ﻋﻠﺖ ﺍﻳﻨﻜﻪ ﳏﻜﻤﺎﺕ ﺍﻡ ﺍﻟﻜﺘﺎﺑﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳏﻜﻤﺎﺕ ﻣﺘﻀﻤ‪‬ﻦ ﺑﻴﺎﻥ ﺍﺻﻮﻝ ﻣﺴﻠﹼﻤﻪ ﺩﻳﻦ ﻭ ﭘﺎﻳﻪﻫﺎﻯ ﺁﻧﻨﺪ ﻣﺜﻞ »ﺍﹶﻟﻠﹼ ‪‬ﻪ ﻻ ﺍِﻟ ‪‬ﻪ ِﺍﻟﹼﺎ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
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‫ﺐ ﻓﻴﻬﺎ ‪ِ -‬ﺍﻥﱠ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻳ‪‬ﺒ ‪‬ﻌ ﹸ‬
‫ﻚ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪ -‬ﹶﻟ ‪‬ﻮ ﻛﺎ ﹶﻥ ﻓﻴﻬِﻤﺎ ﺍِﻟ ‪‬ﻬﺔﹲ ﺍِﻟﹼﺎ ﺍﻟ ﻠﹼ ‪‬ﻪ ﻟﹶ ﹶﻔﺴ‪‬ﺪ‪‬ﺗﺎ ‪ِ -‬ﺍﻥﱠ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﺁِﺗ ‪‬ﻴﺔﹲ ﻻ ‪‬ﺭ ‪‬ﻳ ‪‬‬
‫ﺕ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪ -‬ﹸﻛﻞﹲ ﺍِﻟِﻴ‪‬ﻨﺎ ﺭﺍﺟِﻌ‪‬ﻮ ﹶﻥ ‪ -‬ﻣﺎِﻟ ِ‬
‫ﺨ ﹾﻠ ‪‬ﻖ ‪‬ﻭ ﺍﹾﻟ ﹶﺎ ‪‬ﻣ ‪‬ﺮ ‪ -‬ﺑ ‪‬ﻴ ِﺪ ِﻩ ﻣ‪ ‬ﻠﹶﻜﹸﻮ ‪‬‬
‫ﺍﹶﻻ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺕ«‪ .‬ﻭ ﺻﺪﻫﺎ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪.‬‬
‫ﺴ ٍﺮ ﺍِﻟﹼﺎ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻭ ﻋ‪‬ﻤِ ﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎﻟِﺤﺎ ِ‬
‫ﺖ ِﻣ ‪‬ﻦ ﺳﻮ ٍﺀ ‪ِ -‬ﺍﻥﱠ ﺍﹾﻟﺎِﻧﺴﺎ ﹶﻥ ﻟﹶﻔﻰ ‪‬ﺧ ‪‬‬
‫ﺲ ﻣﺎ ‪‬ﻋ ِﻤ ﹶﻠ ‪‬‬
‫ﺠ ‪‬ﺪ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫‪‬ﻣ ‪‬ﻦ ﰱ ﺍﻟﹾﻘﹸﺒ‪‬ﻮﺭ ‪ -‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ ِ‬
‫ﻼ ﺭﻭﺷﻦ ﻭ ﺑﻴﺎﻥ ﭘﺎﻳﻪﻫﺎﻯ ﺩﻳﻦ ﺍﻧﺪ ﻛﻪ ﺩﻳﻦ ﺁﻥ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ‪ :‬ﻣﻌﺒﻮﺩ ﺟﺰ ﺧﺪﺍ ﻧﻴﺴﺖ‪ ،‬ﺯﻧﺪﻩ ﻭ ﺍﺑﺪﻯ ﻭ ﻣﺪﻳﺮ ﻋﻤﻮﻡ ﺟﻬﺎﻥ ﺍﺳﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﺳﺖ‪،‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﻛﺎﻣ ﹰ‬
‫ﺁﻓﺮﻳﺪﻥ ﻭ ﺗﺪﺑﲑ ﺩﺭﺩﺳﺖ ﺍﻭﺳﺖ‪ ،‬ﺍﻭ ﺁﻓﺮﻳﻨﻨﺪﻩ ﳘﻪ ﭼﻴﺰ ﺍﺳﺖ‪ ،‬ﺣﻜﻮﻣﺖ ﳘﻪ ﺩﺭ ﺩﺳﺖ ﺍﻭ ﻭ ﺑﺎﺯﮔﺸﺖ ﳘﻪ ﺑﻪ ﺳﻮﻯ ﺍﻭﺳﺖ‪ ،‬ﻗﻴﺎﻣﺖ ﺣﺘﻤﻰ ﺍﺳﺖ ﻣﺮﺩﻩﻫﺎ ﳘﻪ ﺯﻧﺪﻩ ﺧﻮﺍﻫﻨـﺪ‬
‫ﮔﺸﺖ‪ .‬ﺍﮔﺮ ﺟﺰ ﺧﺪﺍ ﺧﺪﺍﱙ ﺑﻮﺩ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺗﺒﺎﻩ ﻣﻰﮔﺸﺘﻨﺪ‪ ،‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺧﺮﺕ ﻫﺮ ﺁﻧﭽﻪ ﻛﺮﺩﻩ ﺧﻮﺍﻫﺪ ﺩﻳﺪ‪ ،‬ﳘﻪ ﺩﺭ ﺯﻳﺎﻥ ﺍﻧﺪ ﺟﺰ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﻭ‪...‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺩﺭ »ﺍﻣﻢ« ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﻋﻠﺖ ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﺑﻮﺩﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺑﻪ ﺁ‪‬ﺎﺑﻪ ﺻﻮﺭﺕ ﳏﻜﻢ ﺩﺭ ﻣﻰﺁﻳﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺍﺯ ﺩﺭﺟﻪ ﺍﻋﺘﺒﺎﺭ ﺳﺎﻗﻂ ﺍﺳﺖ ﮔﺮﭼﻪ ﺑﻌـﻀﻰ ﺍﺯ‬
‫ﻣﺘﺸﺎ‪‬ﺎﺕ ﺑﺎ ﺍﺭﺟﺎﻉ ﺑﻪ ﳏﻜﻤﺎﺕ ﺑﻪ ﺻﻮﺭﺕ ﳏﻜﻢ ﺩﺭ ﻣﻰﺁﻳﻨﺪ‪.‬‬
‫‪ -٢‬ﺍﻣ‪‬ﺎ ﺍﻳﻨﻜﻪ ﻋ ﻠﹼﺖ ﻭﺟﻮﺩ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺩﺭ ﻗﺮﺁﻥ ﭼﻴﺴﺖ؟ ﻭﺟﻮﻫﻰ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ‪ :‬ﺍﮔﺮ ﳘﻪ ﻗﺮﺁﻥ ﳏﻜﻢ ﺑﻮﺩ ﻣﺮﺩﻡ ﺑﻪ ﺍﺧﺒﺎﺭ ﺁﻥ ﺍﻛﺘﻔﺎ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﻧﻈﺮ ﻭ ﺗﺪﺑ‪‬ﺮ ﰉ ﻧﻴﺎﺯ ﻣﻰﺷﺪﻧﺪ‬
‫ﻭ ﻓﻀﻞ ﻋﻠﻤﺎ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺭﻭﺷﻦ ﳕﻰﺷﺪ ﻭ ﺑﻪ ﺛﻮﺍﺏ ﺗﺪﺑ‪‬ﺮ ﻭ ﺍﺗﻌﺎﺏ ﻧﻔﺲ ﺩﺭ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌﺎﱏ ﻧﺎﺋﻞ ﳕﻰﺷﺪﻧﺪ‪.‬‬
‫ﺑﻪ ﻗﻮﻝ ﺩﻳﮕﺮ‪ :‬ﻣﻌﺎﺭﻑ ﻗﺮﺁﱏ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﻜﻰ ﻣﻌﺎﺭﻑ ﻋﺎﻟﻴﻪ ﻛﻪ ﺍﺯ ﺣﻜﻢ ﻣﺎﺩ‪‬ﻩ ﻭ ﺍ‪‬ﺎﻡ ﻋﺎﺩﻯ ﺧﺎﺭﺝ ﺍﻧﺪ ﻭ ﺷﺨﺺ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺁ‪‬ﺎ ﺑﲔ ﺣﻜﻢ ﻣﺎﺩﻯ ﻭ ﻏﲑ ﻣﺎﺩﻯ ﻣﺮﺩ‪‬ﺩ‬
‫ﻣﻰﺷﻮﺩ ﻣﺜﻼ ﺩﺭ ﺁﻳﻪ ]ﻓﺠﺮ‪ .[١٤:‬ﻭ ]ﻓﺠﺮ‪ .[٢٢:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﺣﻜﺎﻡ ﻣﺎﺩﻩ ﻭ ﺟﺴﻢ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍﻭﻧﺪ ﻣﺎﻧﻨﺪ ﺷﺨﺺ ﻋﺎﺩﻯ ﺩﺭ ﻛﻤﲔ ﺍﺳﺖ ﻳﺎ ﻣﻰﺁﻳﺪ‪.‬‬
‫ﺩﻳﮕﺮﻯ ﻣﻌﺎﺭﻑ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﺣﻜﺎﻡ ﻓﺮﻋﻰ ﺍﻧﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﻓﺮﻋﻰ ﺍﻧﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻣﻌﺎﺭﻑ ﺩﺍﺭﺍﻯ ﻧﺎﺳﺦ ﻭ ﻣﻨﺴﻮﺥ ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻗﺮﺁﻥ ﺑﻪ ﺗﺪﺭﻳﺞ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻦ‬
‫ﺑﺎﻋﺚ ﻇﻬﻮﺭ ﻣﺘﺸﺎﺑﻪ ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻗﻮﻝ ﺍﻭﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﳚﺎﺩ ﺭﻭﺣﻴ‪‬ﻪ ﺗﺪﺑ‪‬ﺮ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺭﺍ ﻣﺘﺸﺎﺑﻪ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﻣﺮﺟﻊ ﻗﻮﻝ ﺩﻭﻡ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﻃﺒﻴﻌﻰ ﻭ ﻻ ﺑﺪﻣﻨﻪ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻭﺟﻪ ﺩﻳﮕﺮﻯ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺑﺴﻴﺎﺭ ﺍﺭﺯﻧﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﻭﺟﻮﺩ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺳﺒﺐ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﻭ ﳘﻴﺸﻪ ﺗﺎﺯﻩ ﺑﻮﺩﻥ ﻗﺮﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﮔﺮ ﻣﺘﺸﺎ‪‬ﺎﺕ ﻧﺒﻮﺩ ﻗﺮﺁﻥ ﭘﻴﻮﺳﺘﻪ ﺗﺎﺯ ﺑﻮﺩﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﺍﺩ‪.‬‬
‫ﻣﺜﻼ ﺍﮔﺮ ﺷﺨﺼﻰ ﺩﺍﺳﺘﺎﻥ ﺟﻨﮓ ﭼﺎﻟﺪﺭﺍﻥ ﺭﺍ ﻛﻪ ﻣﻴﺎﻥ ﻗﻮﺍﺀ ﺷﺎﻩ ﺍﲰﻌﻴﻞ ﺻﻔﻮﻯ ﻭ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻋﺜﻤﺎﱏ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﲞﻮﺍﻧﺪ‪ ،‬ﺩﻓﻌﻪ ﺍﻭﻝ ﻛﺎﻣﻼ ﺷﲑﻳﻦ ﻭ ﺩﻟﭽﺴﺐ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪،‬‬
‫ﺩﻓﻌﻪ ﺩﻭﻡ ﻛﻤﺘﺮ ﺍﺯ ﺩﻓﻌﻪ ﺍﻭﻝ ﻭ ﺩﺭ ﺩﻓﻌﻪ ﺳﻮﻡ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺧﻮﺍﻧﺪﻥ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﺧﻮﺍﻫﺪ ﻛﻪ ﺁﻥ ﻛﺘﺎﺏ ﺭﺍ ﺑﻔﺮﻭﺷﺪ‪.‬‬
‫ﺯﻳﺮﺍ ﺑﺎ ﺩﻭ ﺩﻓﻌﻪ ﻣﺮﺍﺟﻌﻪ ﳘﻪ ﻣﻄﺎﻟﺐ ﺑﺮ ﻭﻯ ﺭﻭﺷﻦ ﺷﺪﻩ ﻭ ﺟﺎﻯ ﺍ‪‬ﺎﻣﻰ ﺑﺎﻗﻰ ﳔﻮﺍﻫﺪ ﻣﺎﻧﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﻛﺮﱘ ﻧﻴﺰ ﺍﮔﺮ ﳘﻪﺍﺵ ﳏﻜﻢ ﻭ ﻭﺍﺿﺢ ﺍﻟﺪﻻﻟﻪ ﻧﻴﺰ ﺑﻮﺩ ﻣﻮﻗﻌﻴ‪‬ﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﺍﺩ‪ ،‬ﺍﻳﻨﻜﻪ ﻗﺮﺁﻥ ﺑﺎ ﺍﻳﻦ ﳘﻪ ﺗﻔﺎﺳﲑ ﻭ ﻣﺒﺎﺣﺚ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻔﺴﲑ ﺧﺎﺹ‬
‫ﺩﺍﺭﺩ ﻭ ﺁﻳﺎﺕ ﺁﻥ ﭘﻴﻮﺳﺘﻪ ﻣﻌﺮﻛﺔ ﺍﻻﺭﺍﺀ ﻭ ﻣﻮﺭﺩ ﻭﺟﻮﺩ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻨﺪ ﺑﻌﺪﻯ ﻭ ﺣﱴ ﭘﻨﺞ ﺑﻌﺪﻯ ﻭ ﺩﻩ ﺑﻌﺪﻯ ﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﻪ ﺩﺍﺷﺘﻪ ﻭ ﭘﻴﻮﺳﺘﻪ ﻣﻄﺮﺡ‬
‫ﺍﻧﻈﺎﺭ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﮔﺮ ﳘﻪ ﻗﺮﺁﻥ ﳏﻜﻤﺎﺕ ﺑﻮﺩ ﺁﻥ ﻭﻗﺖ ﺍﻳﻦ ﻛﻼﻡ ﺁﲰﺎﱏ ﻣﻮﻗﻌﻴﺖ ﻛﻨﻮﱏ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺷﺖ ﻭ ﻣﻄﺮﺡ ﺍﻧﻈﺎﺭ ﺻﺎﺣﺐ ﻧﻈﺮﺍﻥ ﻧﺒﻮﺩ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺍﮔﺮ ﳘﻪﺍﺵ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺑﻮﺩ‬
‫ﻣﻮﺭﺩ ﺧﺮﺩﻩﮔﲑﻯ ﻭﺍﻗﻊ ﻣﻰﮔﺮﺩﻳﺪ ﻛﻪ ﭼﺮﺍ ﳘﻪﺍﺵ ﭼﻨﺪ ‪‬ﻠﻮ ﻭ ﭼﻨﺪ ﺑﻌﺪﻯ ﺍﺳﺖ ﻭﱃ ﻭﺟﻮﺩ ﳏﻜﻤﺎﺕ ﺩﺭ ﺑﻴﺎﻥ ﺍﺻﻮﻝ ﻣﺴﻠﹼﻤﻪ ﺩﻳﻦ ﻭ ﻭﺟﻮﺩ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺩﺭ ﭘﺸﺘﻮﺍﻧﻪ ﺑﻮﺩﻥ ﺑﻪ ﺗﺎﺯﮔﻰ‬
‫ﺍﺑﺪﻯ ﻗﺮﺁﻥ‪ ،‬ﻫﺮ ﺩﻭ ﻣﻜﻤ‪‬ﻞ ﳘﺪﻳﮕﺮﺍﻧﺪ ﻭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﺒﻴﺖ ﺑﺎ ﻟﲔ ﺩﻭ ﺑﺎﻝ ﻋﻈﻴﻢ ﺑﻪ ﭘﺮﻭﺍﺯ ﺁﻣﺪﻩ ﻭ ﺭﻭﻯ ﺍﻳﻦ ﺩﻭﺭ ﻛﻦ ﺍﺳﺎﺳﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮ ﻳﻚ ﺑﺪﻭﻥ ﺁﻥ ﺩﻳﮕﺮﻯ ﻧﺎﻗﺺ‬
‫ﺧﻮﺍﻫﺪﺑﻮﺩ‪.‬‬
‫‪‬ﺘﺮ ﺍﺳﺖ ﺁﻳﻪ ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﻧﻈﺮ ﺑﮕﺬﺭﺍﻧﻴﻢ‪:‬‬
‫ﺏ ‪‬ﻭ ﹸﺍ ‪‬ﺧ ‪‬ﺮ ﻣ‪‬ﺘ‪‬ﺸﺎﺑِﻬﺎﺕ‪ ‬ﹶﻓﺎﹶﻣ‪‬ﺎ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﰱ ﻗﹸﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﺯ‪‬ﻳﻎﹲ ﻓﹶﻴ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻮ ﹶﻥ ﻣﺎ ﺗ‪‬ﺸﺎ‪‬ﺑ ‪‬ﻪ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺍﺑ‪‬ﺘِﻐﺎ َﺀ ﺍﹾﻟ ِﻔ ‪‬ﺘ‪‬ﻨ ِﺔ ‪‬ﻭ ﺍﺑ‪‬ﺘِﻐﺎ َﺀ ‪‬ﺗﺄﹾﻭﻳ ِﻠ ِﻪ ‪‬ﻭ ﻣﺎ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ‬
‫ﺏ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺁﻳﺎﺕ‪ ‬ﻣﺤ‪‬ﻜﹶﻤﺎﺕ‪ ‬ﻫﻦ‪ ‬ﹸﺍﻡ‪ ‬ﺍﻟﹾﻜِﺘﺎ ِ‬
‫ﻚ ﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫» ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠﺬﻯ ﹶﺍ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺏ«‪.‬‬
‫‪‬ﺗﺄﹾﻭﻳ ﹶﻠ ‪‬ﻪ ﺍِﻟﱠﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ﺍﻟﺮ‪ِ ‬ﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻳ‪‬ﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺁﻣ‪‬ﻨ‪‬ﺎ ِﺑ ِﻪ ﹸﻛ ﱡﻞ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪ ﺭ‪‬ﺑ‪‬ﻨﺎ ‪‬ﻭ ﻣ‪‬ﺎ ‪‬ﻳﺬﱠ ﹶﻛﺮ‪ ‬ﺍِﻟﱠﺎﺍﻭ‪‬ﻟ ‪‬ﻮ ﺍﹾﻟﺎﹶﻟﹾﺒﺎ ِ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻣﻮﻗﻌﻴ‪‬ﺖ ﻫﺮ ﺩﻭ ﺍﺯ ﳏﻜﻤﺎﺕ ﻭ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻭ ﺍﻳﻦ ﺩﻭ ﻗﺴﻤﺖ ﺩﻫﻨﺪﻩ ﻛﺘﺎﺑﻨﺪ‪ ،‬ﺁﻧﺎﻧﻜﻪ ﺭﻭﻯ ﺍﻏﺮﺍﺽ ﻓﺎﺳﺪ ﻭ ﻓﺘﻨﻪ ﺟﻮﺋﻰ ﺑﻪ ﻣﺘﺸﺎ‪‬ﺎﺕ ﻣﻰﭼﺴﺒﻨﺪ ﻣﻮﺭﺩ‬
‫ﻣﻼﻣﺖ ﻭ ﺫﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭﱃ ﺭﺍ ﺳﺨﻮﻥ ﺩﺭ ﻋﻠﻢ ﳘﺎﻥ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﺍﳘﻴ‪‬ﺖ ﻫﺮ ﺩﻭ ﻗﺴﻤﺖ ﺍﺫﻋﺎﻥ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﻨﺪ ﺑﻪ ﻗﺮﺁﻥ ﺍﳝﺎﻥ ﺁﻭﺭﺩﱘ ﳘﻪﺍﺵ ﺍﺯ ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎﺳﺖ ‪.‬‬
‫ﻼ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺎﻳﺪ ﻣﻮﻗﻌﻴ‪‬ﺖ ﻫﺮ ﺩﻭ ﻗﺴﻤﺖ ﳏﻔﻮﻅ ﺑﺎﺷﺪ ﻭ ﻣﻨﺤﺮﻓﺎﻥ ﻭ ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐﻫﺎ ﻧﺒﺎﻳﺪ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺭﺍ ﺩﺳﺘﺎﻭﻳﺰ ﺍﻏﺮﺍﺽ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﺣﺎﻝﺁﻥ ﻛﻪ‬
‫ﺍﺯ ﺁﻳﻪ ﻛﺎﻣ ﹰ‬
‫ﺧﺪﺍﻭﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺍﻯ ﻏﺮﺽ ﺧﺎﺻ‪‬ﻰ ﻣﺘﺸﺎﺑﻪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻭﺟﻪ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﺍﺯ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﺑﺘﺪﺍﺀ ﮔﻔﺘﻢ ﺑﺴﻴﺎﺭ ﮔﻔﺘﻢ ﺑﺴﻴﺎﺭ ﻣﺘﲔ ﻭ ﺍﺭﺯﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﺯﻣﺮ‪ .[٢٣:‬ﺍﻳﻦ ﻣﺘﺸﺎﺑﻪ ﺑﻮﺩﻥ ﺑﺮ ﺧﻼﻑ ﺁﻳﻪ ﻗﺒﻞ ﺷﺎﻣﻞ ﲤﺎﻡ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺗﺸﺎﺑﻪ ﻣﺸﺎ‪‬ﺖ ﺁﻳﺎﺕ ﺩﺭﻫﺪﻑ ﺉ ﻗﺼﻮﺩ ﻭ ﻣﻴﻞ ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﺾ ﺩﻳﮕﺮ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫»ﺛ ﲎ« ﻣﺸﺮﻭﺣﹰﺎ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
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‫ﺷﺘﺖ = ﺷﺖ‪ ‬ﻭ ﺷﺘﺎﺏ ﻭ ﺷﺘﻴﺖ ﭘﺮﺍﻛﻨﺪﻩ ﻛﺮﺩﻥ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻥ ﺍﺳﺖ ﺷﺖ‪ ‬ﻭ ﺷﺘﻴﺖ ﻭﺻﻒ ﻧﻴﺰ ﺁﻣﺪﻩﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﻣﺘﻔﺮﻕ‪ .‬ﲨﻊ ﺍﻭ‪‬ﱃ ﺍﺷﺘﺎﺏ ﻭ ﺩﻭﻣﻰ ﺷﺘ‪‬ﻰ ﺍﺳﺖ ﻣﺜﻞ ﻣﺮﻳﺾ ﻭ‬
‫ﻣﺮﺿﻰ )ﺍﻗﺮﺏ( ]ﻃﻪ‪] .[٥٣:‬ﺣﺸﺮ‪[١٤:‬ﻭ ﻳﻌﲎ ﺭﻭﻳﺎﻧﻴﺪﱘ ﺑﻪ ﻭﺳﻴﻠﻪ ﺑﺎﺭﺍﻥ ﺍﻧﻮﺍﻉ ﳐﺘﻠﻒ ﻧﺒﺎﺕ ﺭﺍ ﺩﳍﺎﻯ ﺁ‪‬ﺎ ﳐﺘﻠﻒ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺍﺳﺖ ﻭﺣﺪﺕ ﻛﻠﻤﻪ ﻭ ﻭﺣﺪﺕ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺭﻧـﺪ‬
‫]ﻟﻴﻞ‪ .[٤:‬ﺳﻌﻰ ﻣﻄﻠﻖ ﻭ ﺩﺭ ﻣﻌﲎ ﻣﻄﻠﻖ ﻭ ﺩﺭ ﻣﻌﲎ ﲨﻊ ﻭ ﺑﻪ ﺟﺎﻯ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫]ﺯﻟﺰﻟﻪ‪ .[٦:‬ﺁﻥ ﺭﻭﺯ ﻣﺮﺩﻡ ﻣﺘﻔﺮﻕ ﻭ ﳐﺘﻠﻒ ﻇﺎﻫﺮ ﻣﻰﺷﻮﻧﺪ ﺗﺎ ﻛﺎﺭﻫﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺒﻴﻨﺪ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺍﺷﺘﺎﺏ ﭘﺮﺍﻛﻨﺪﻩ ﻭ ﰉ ﻧﻈﻢ ﺑﻮﺩﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﻗﻤﺮ‪ .[٧:‬ﻭ‬
‫ﻓﺮﻣﻮﺩﻩ ]ﻗﺎﺭﻋﺔ‪.[٤:‬‬
‫ﺷﺘﺎﺀ‪ :‬ﺯﻣﺴﺘﺎﻥ ]ﻗﺮﻳﺶ‪ .[٢:‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺭﺣﻞ« ﮔﺬﺷﺖ‪.‬‬
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‫ﺷﺠﺮ = )ﺑﻪ ﻓﺘﺢ‪ ،‬ﺝ( ﺩﺭﺧﺖ‪ ،‬ﺍﻫﻞ ﻟﻐﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻫﺮ ﭼﻪ ﺍﺯ ﺭﻭﺋﻴﺪﻧﻴﻬﺎ ﺗﻨﻪ ﺩﺍﺭﺩ ﺷﺠﺮ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺗﻨﻪ ﻧﺪﺍﺭﺩ ﳒﻢ ﻭ ﻋﺸﺐ ﻭ ﺣﺸﻴﺶ ﺍﺳﺖ ]ﺭﲪﻦ‪ .[٦:‬ﻳﻌﲎ ﻋﻠﻒ ﻭ ﺩﺭﺧﺖ‬
‫ﺳﺠﺪﻩ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺷﺠﺮ ﺭﺍ ﻣﻄﻠﻖ ﻭ ﻭﺍﺣﺪ ﺁﻥ ﺭﺍ ﺷﺠﺮﻩ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ﲦﺮ ﻭ ﻭﺍﺣﺪ ﺷﺠﺮﻩ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ﲦﺮ ﻭ ﲦﺮﻩ‪ ،‬ﲤﺮ ﻭ ﲤﺮﻩ ﳓﻮ ]ﺑﻘﺮﻩ‪.[٣٥:‬‬
‫ﻭﱃ ﺩﺭ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﺷﺠﺮﻩ ﻣﻄﻠﻖ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﳓﻮ ]ﻣﺆﻣﻨﻮﻥ‪] [٢٠:‬ﻟﻘﻤﺎﻥ‪] .[٢٧:‬ﻧﻮﺭ‪ .[٣٥:‬ﺍﻣﺎ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻛﻞ ﻓﺮﺩ ﻓﺮﺩ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[٦٥:‬ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮ ﻣﺸﺎﺟﺮﻩ ﻭ ﺗﻨﺎﺯﻉ ﺍﺳﺖ ﻣﻨﺎﺯﻋﻪ ﺭﺍ ﺍﺯ ﺁﻥ ﺗﺸﺎﺟﺮ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﺨﻦ ﺩﻭ ﺧﺼﻢ ﻳﺎ ﺧﺼﻮﻡ ﻣﺜﻞ ﺑﺮﮒ ﻭ ﺷﺎﺧﻪ ﺩﺭﺧﺖ ﺑﻪ ﻫﻢ ﳐﺘﻠﻂ ﻣﻰﺷﻮﻧﺪ )ﳎﻤﻊ(‬
‫ﻳﻌﲎ‪ :‬ﭘﺲ ﻧﻪ ﺑﻪ ﺧﺪﺍﻳﺖ ﻗﺴﻢ ﺍﻫﻞ ﺍﳝﺎﻥ ﳕﻰﺷﻮﻧﺪ ﺗﺎ ﺗﻮ ﺭﺍ ﺩﺭ ﺍﺧﺘﻼﻑ ﺧﻮﻳﺶ ﺣﺎﻛﻢ ﻛﻨﻨﺪ‪.‬‬
‫ﺏ«‪.‬‬
‫ﺱ ﺑِﺎﻟﹾﻘﹸﻠﹸﻮ ِ‬
‫ﺕ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠٦‬ﺁﻣﺪﻩ » ‪‬ﻭ ﺗ‪‬ﺸﺎ ‪‬ﺟ ‪‬ﺮ ِ‬
‫* ]ﻳﺲ‪ .[٨٠:‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺧﻀﺮ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٣٥:‬ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮﻩ ﳘﺎﻥ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺁﺩﻡ ﻭ ﺯﻧﺶ ﺍﺯ ﺧﻮﺭﺩﻥ ﺁﻥ ‪‬ﻰ ﺷﺪﻧﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ :‬ﺗﺎﻙ‪ ،‬ﺩﺭﺧﺖ ﺍﳒﲑ‪ ،‬ﺩﺭﺧﺖ ﻛﺎﻓﻮﺭ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺗﻮﺭﺍﺕ‬
‫ﺩﺭﺧﺖ ﻣﻌﺬﻓﺖ ﺍﺳﺖ ﻭﱃ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪ ﳕﻰﻛﻨﺪ ﺣﺎﻝﺁﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ » ِﻭ ‪‬ﻋﻠﱠ ‪‬ﻢ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍ ﹾﻟﺎﹶﺳ‪‬ﻤﺎ َﺀ ﻛﹸ ﻠﱠﻬﺎ«‪.‬‬
‫ﲔ« ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺧﻮﺭﺩﻥ ﺑﻪ ﺯﲪﺖ ﻣﻰﺍﻓﺘﺎﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺩ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺭﻭﺷﻦ ﳕﻰﻛﻨﺪ ﻛﻪﺁﻥ ﭼﻪ ﺩﺭﺧﱴ ﺑﻮﺩ ﻭﱃ ﺗﺄﺛﲑ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﻭ ﺁﻥ ﲨﻠﻪ »ﻓﹶﺘ‪‬ﻜﹸﻮﻧﺎ ِﻣ ‪‬ﻦ ﺍﻟﻈﹼﺎﻟِﻤ ‪‬‬
‫ﮔﻔﺘﻨﺪ ]ﺍﻋﺮﺍﻑ‪ .[٢٣:‬ﻭ ﻧﻴﺰ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[٢٢:‬ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺧﻮﺭﺩﻥ ﺍﺯ ﺁﻥ ﻭﺿﻌﺸﺎﻥ ﺗﻐﻴﲑ ﻛﺮﺩ ﻭ ﻋﻮﺭﺗﲔ ﺁ‪‬ﺎ ﺩﺭ ﺍﺛﺮ ﺭﳜﱳ ﻟﺒﺎﺳﻬﺎﻳﺸﺎﻥ ﭼﻨﺎﻧﻜـﻪ ﻓﺮﻣـﻮﺩﻩ‬
‫]ﺍﻋﺮﺍﻑ‪.[٢٦:‬‬
‫* ]ﺍﺳﺮﺍﺀ‪ .[٦٠:‬ﺩﺭ »ﺭﺃﻯ« ﻣﻔﺼﻼ ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮﻩ ﻣﻠﻌﻮﻧﻪ ﺑﲎ ﺍﻣﻴﻪ ﺍﺳﺖ‪.‬‬
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‫ﺷﺢ‪ = ‬ﲞﻠﻮ ﺣﺮﺹ‪) .‬ﻗﺎﻣﻮﺱ ‪ -‬ﺍﻗﺮﺏ( ﺟﻮﻫﺮﻯ ﻭ ﺭﺍﻏﺐ ﻭ ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٩‬ﺍﺣﺰﺍﺏ ﺁﻥ ﺭﺍ ﲞﻞ ﺗﻮﺃﻡ ﺑﺎ ﺣﺮﺹ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٢٨‬ﻧﺴﺎﺀ ﺣﺮﺹ ﻣﻔﺮﻁ‪.‬‬
‫]ﻧﺴﺎﺀ‪.[١٢٨:‬‬
‫ﺻﺪﺭ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺼﺎﳊﻪ ﺯﻥ ﻭ ﻣﺮﺩ ﺍﺳﺖ ﻛﻪ ﺯﻥ ﺑﺮﺍﻯ ﺍﺳﺘﻤﺎﻟﺖ ﻣﺮﺩ ﺍﺯ ﺑﻌﻀﻰ ﺣﻖ ﺧﻮﺩ ﻣﻰﮔﺬﺭﺩ ﻳﻌﲎ‪ :‬ﺳﺎﺯﺵ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﻣﻔﻮﺱ ﺑﻪ ﲞﻞ ﺁﻣﺎﺩﻩ ﺷﺪﻩﺍﻧﺪ )ﲞﻞ ﺩﺭ ‪‬ﺎﺩ ﻧﻔﺲ‬
‫ﺁﺩﻣﻰ ﺍﺳﺖ( ﻭ ﻫﺮ ﻛﺲ ﺩﺭ ﮔﺬﺷﱳ ﺍﺯ ﺣﻖ ﺧﻮﺩ ﲞﻴﻞ ﺍﺳﺖ ﻭﱃ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺳﺎﺯﺵ ‪‬ﺘﺮ ﺍﺳﺖ‪.‬‬
‫]ﺣﺸﺮ‪ - [٩:‬ﺗﻐﺎﺑﻦ‪ .١٦:‬ﻫﺮ ﻛﻪ ﺍﺯ ﲞﻞ ﻧﻔﺲ ﺧﻮﺩ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺷﻮﺩ )ﻣﻠﺤﻮﻅ ﻣﺎﻧﺪ( ﺁ‪‬ﺎ ﺍﻧﺪ ﺭﺳﺘﮕﺎﺭﺍﻥ‪ .‬ﺷﺤﻴﺢ‪ :‬ﲞﻴﻞ ﻭ ﺣﺮﻳﺺ ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺍﺷﺤ‪‬ﻪ ﺍﺳﺖ ]ﺍﺣﺰﺍﺏ‪-١٨:‬‬
‫‪.[١٩‬‬
‫ﺍﺷﺤ‪‬ﻪ ﺭﺍ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺑﻪ ﺧﻴﻼﻥ ﮔﻔﺘﻪ ﺗﺎﻧﺪ ﻳﻌﲎ ﲞﻴﻞ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﴰﺎ ﺭﺳﻴﺪﻩ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﻭﻣﻰ ﺑﻪ ﻣﻌﲎ ﺣﺮﻳﺼﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﺑﺎ ﺧﺸﻮﻧﺖ ﺳﺨﻦ ﮔﻔﱳ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ‬
‫ﺑﻪ ﺁ‪‬ﺎ ﻫﻢ ﺍﺯ ﻏﻨﻴﻤﺖ ﺑﺮﺳﺸﺪ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺟﺰ ﺍﻧﺪﻛﻰ ﺑﻪ ﺟﻨﮓ ﻧﻴﺎﻳﺪ ﻭ ﺩﺭ ﻳﺎﺭﻯ ﴰﺎ ﲞﻴﻞ ﺍﻧﺪ‪ ...‬ﻭ ﭼﻮﻥ ﺗﺮﺱ ﺭﻓﺖ ﺑﺎ ﺑﺎ ﺯﺑﺎ‪‬ﺎﻯ ﺗﻴﺰ ﺑﺮ ﴰﺎ ﺑﺘﺎﺯﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ‬
‫ﻏﻨﻴﻤﺖ ﺣﺮﻳﺺ ﺍﻧﺪ‪.‬‬
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‫ﺷﺤﻢ = ﭘﻴﻪ‪] .‬ﺍﻧﻌﺎﻡ‪ .[١٤٦:‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﭘﻴﻪ ﮔﺎﻭ ﻭ ﮔﻮﺳﻔﻨﺪ ﺑﺮ ﻳﻬﻮﺩ ﺩﺭ ﺍﺛﺮ ﲡﺎﻭﺯ ﻭ ﻋﺼﻴﺎﻧﺸﺎﻥ ﺣﺮﺍﻡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻣﮕﺮ ﺁﻥ ﭘﻴﻪ ﻛﻪ ﺑﺮ ﭘﺸﺖ ﺁﻥ ﺩﻭ ﺑﻮﺩﻩ ﻳﺎ‬
‫ﺩﺭ ﺭﻭﺩﻩﻫﺎ ﻳﺎ ﺑﻪ ﺍﺳﺘﺨﻮﺍﻥ ﺁﻣﻴﺨﺘﻪ ﺑﻮﺩ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﻻﻭﻳﺎﻥ ﺑﺎﺏ ﻫﻔﺘﻢ ﺑﻨﺪ ‪ ٢٣‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻣﻮﺳﻰ ﺭﺍ ﺧﻄﺎﺏ ﻛﺮﺩﻩ ﮔﻔﺖ‪ :‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺧﻄﺎﺏ ﻛﺮﺩﻩ ﺑﮕﻮ‪ :‬ﻫﻴﭻ ﭘﻴﻪ ﮔﺎﻭ ﻭ ﮔﻮﺳﻔﻨﺪ ﻭ ﺑﺰ ﳐﻮﺭﻳﺪ ﺍﻳﻀﹰﺎ ﺩﺭ‬
‫ﺑﺎﺏ ﺳﻮﻡ ﻻﻭﻳﺎﻥ ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻣﺖ ﭘﻴﻪ ﺳﺨﻦ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﲢﺮﱘ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﳎﺎﺯﺍﺕ ﻋﺼﻴﺎﻥ ﻳﻬﻮﺩ ﺑﻮﺩ ﻭ ﮔﺮﻧﻪ ﺑﻪ ﺣﻜﻢ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٣:‬ﳘﻪ ﻃﻌﺎﻣﻬﺎ ﺑﺮ ﺑـﲎ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﺣﻼﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻇﻔﺮ«‪.‬‬
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‫ﺷﺤﻦ = ﭘﺮ ﻛﺮﺩﻥ‪» .‬ﺷﺤﻦ ﺍﻟﺴﻔﻴﻨﺔ ﺷﺤﻨﹰﺎ‪ :‬ﻣﻸﻫﺎ« ﻣﺸﺤﻮﻥ‪ :‬ﭘﺮ ﺷﺪﻩ‪ .‬ﺷﺤﻨﺎﺀ ﻋﺪﺍﻭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻧﻔﺲ ﺍﺯ ﺁﻥ ﭘﺮ ﺷﺪﻩ‪» .‬ﺍﺷﺤﻦ ﻟﻠﺒﻜﺎﺀ« ﻧﻔﺴﺶ ﺍﺯ ﮔﺮﻳﻪ ﭘﺮ ﺷـﺪ )ﺭﺍﻏـﺐ(‬
‫]ﺷﻌﺮﺍﺀ‪ .[١١٩:‬ﻧﻮﺡ ﻭ ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻭ ﺑﻮﺩﻧﺪ ﺩﺭ ﻛﺸﱴ ﭘﺮ ﺷﺪﻩ ﳒﺎﺕ ﺩﺍﺩﱘ ‪.‬‬
‫]ﻳﺲ‪ .[٤١:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺫﺭﺀ« ﺳﺨﻦ ﮔﻔﺘﻴﻢ ﺑﻪ ﻗﻮﱃ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﻓﻠﻚ ﻣﺸﺤﻮﻥ ﻛﺸﱴ ﻧﻮﺡ ﺍﺳﺖ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﻣﻄﻠﻖ ﻛﺸﱴ ﺍﺳﺖ‪ .‬ﻗﻮﻝ ﺍﻭﻝ ﺑﻌﻴﺪ ﺍﺳﺖ ‪.‬‬
‫ﺦ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺍﻟﻨ‪‬ﻬﺎ ‪‬ﺭ‪ ...‬ﻭ ﺁ‪‬ﻳﺔﹲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﹶﻧ‪‬ﺎ ﺣ‪‬ﻤ‪‬ﻠﹾﻨﺎ ﹸﺫ ِﺭﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‪ «...‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ »ﺁﻳﻪ« ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻋﻼﺋﻢ‬
‫ﺴ ﹶﻠ ‪‬‬
‫ﺽ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻴ‪‬ﺘ ‪‬ﻪ‪ ...‬ﻭ ﺁ‪‬ﻳﺔﹲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ﻠﱠ ‪‬ﻴ ﹸﻞ ‪‬ﻧ ‪‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ ﺁﻣﺪﻩ » ‪‬ﻭ ﺁ‪‬ﻳﺔﹲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ‪‬‬
‫ﺭﺑﻮﺑﻴﺖ ﻭ ﺗﻮﺣﻴﺪ ﺑﺎﺷﺪ ﺁﻥ ﻭﻗﺖ ﻣﺮﺍﺩ ﺍﺯ ﻓﻠﻚ ﻣﺸﺤﻮﻥ ﻣﻄﻠﻖ ﻛﺸﱴ ﺍﺳﺖ ﻭ ﻛﺎﻣﻼ ﻗﺎﺑﻞ ﻓﻬﻢ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻏﺮﺽ ﺁﻳﺎﺕ ﻣﻌﺎﺩ ﺑﺎﺷﺪ ﺗﻄﺒﻴﻖ ﺁﻥ ﺗﺎ ﺣﺪ‪‬ﻯ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭﱃ ﻇﺎﻫﺮ‬
‫ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻋﻼﺋﻢ ﺭﺑﻮﺑﻴﺖ ﻭ ﺗﺪﺑﲑ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﻣﺸﺤﻮﻥ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺷﻌﺮﺍﺀ‪ - ١١٩:‬ﻳﺲ‪ - ٤١:‬ﺻﺎﻓﺎﺕ‪ .١٤٠:‬ﺍﻭﱃ ﻛﺸﱴ‪ ،‬ﺳﻮﻣﻰ ﻛﺸﱴ ﻳﻮﻧﺲ ﺍﺳﺖ‪.‬‬
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‫ﺷﺨﺺ = ﺷﺨﻮﺹ ﭼﺸﻢ‪ ،‬ﺧﲑﻩ ﺷﺪﻥ ﺁﻥ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﺸﻢ ﮔﺸﺎﺩﻩ ﲟﺎﻧﺪ ﻭ ﺑﺮ ﻫﻢ ﻧﻴﺎﻳﺪ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٤٢:‬ﺁ‪‬ﺎﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺯﻳﻜﻪ ﭼﺸﻤﻬﺎ ﺧﲑﻩ ﻣﻰﺷﻮﺩ ﺑﻪ ﺗﺄﺧﲑ‬
‫ﻣﻴﺎﻧﺪﺍﺯﺩ ﻭ ﺁﻥ ﻛﻨﺎﻳﻪ ﺍﺳﺖ ﺍﺯ ﻫﻮﻝ ﻭ ﺷﺪ‪‬ﺕ ﺁﻥ ﺭﻭﺯ ]ﺍﻧﺒﻴﺎﺀ‪.[٩٧:‬‬
‫ﺷﺨﻮﺹ ﺑﻪ ﻣﻌﲎ ﺭﻓﱳ ﻭ ﺍﺷﺨﺎﺹ ﺑﻪ ﻣﻌﲎ ﻓﺮﺳﺘﺎﺩﻥ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﺪﺩ = ﺷﺪ‪ ‬ﺑﻪ ﻣﻌﲎ ﳏﻜﻢ ﺑﺴﱳ ﺍﺳﺖ »ﺷﺪﺩﺕ ﺍﻟﺸﻰﺀ« ﻳﻌﲎ ﺁﻥ ﺭﺍ ﳏﻜﻢ ﺑﺴﺘﻢ )ﺭﺍﻏﺐ( ]ﺹ‪ .[٢٠:‬ﺣﻜﻮﻣﺖ ﺍﻭ ﺭﺍ ﳏﻜﻢ ﻭ ﻗﻮﻯ ﻛﺮﺩﱘ‪] .‬ﻗﺼﺺ‪ .[٣٥:‬ﺑﺎﺯﻭﻯ ﺗﻮ ﺭﺍ ﺣﺘﻤﹰﺎ‬
‫ﺑﻪ ﻭﺳﻴﻠﻪ ﺑﺮﺍﺩﺭﺕ ﻗﻮﻯ ﻭ ﻧﲑﻭﻣﻨﺪ ﻣﻰﻛﻨﻴﻢ‪].‬ﳏﻤ‪‬ﺪ‪ .[٤:‬ﭼﻮﻥ ﺁ‪‬ﺎ ﺭﺍ ﺳﻨﮕﲔ ﻛﺮﺩﻳﺪ ﺑﻨﺪﻫﺎ ﺭﺍ ﳏﻜﻢ ﻛﻨﻴﺪ‪] .‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[١٨:‬ﻣﺎﻧﻨﺪ ﺧﺎﻛﺴﺘﺮﻯ ﻛﻪ ﺑﺎﺩ ﺩﺭ ﺭﻭﺯ ﻃﻮﻓﺎﱏ ﺑـﺮ ﺁﻥ‬
‫ﺳﺨﺖ ﻭﺯﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺷﺪﻳﺪ‪ :‬ﺳﺨﺖ‪ .‬ﳏﻜﻢ‪ .‬ﻣﺜﻞ ﻋﺬﺍﺏ ﺷﺪﻳﺪ‪ ،‬ﺭﻛﻦ ﺷﺪﻯ‪ ،‬ﺑﺄﺱ ﺷﺪﻳﺪ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ )ﺟﱪﺋﻴﻞ(‪ ،‬ﺯﻟﺰﻟﻪ ﺷﺪﻳﺪ‪ ،‬ﺣﺴﺎﺏ ﺷﺪﻳﺪ ﻭ ﻏﲑﻩ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﲨﻪ ﺁﻥ ﺷﺪﺍﺩ‬
‫ﻭ ﺍﺷﺪ‪‬ﺍﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﻧﺒﺎﺀ‪.[١٢:‬‬
‫ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻳﻚ ﺩﺭ ﺧﻮﺍﺹ ﻭ ﺻﻔﺎﺕ ﺧﻮﺩ ﳏﻜﻢ ﻭ ﺳﺨﺖ ﺍﺳﺖ‪ .‬ﻭ ﻣﺜﻞ ]ﻓﺘﺢ‪ .[٢٩:‬ﺍﺷﺪ‪ ‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳـﺖ‪ :‬ﻗـﻮﻯﺗـﺮ ﳏﻜﻤﺘـﺮ‪] ،‬ﻓـﺼﻠﺖ‪[١٥:‬‬
‫]ﻧﺎﺯﻋﺎﺕ‪. [٢٧:‬‬
‫ﺍﹸﺷ‪‬ﺪ )ﺑﻪ ﺿﻢ ﺵ( ﲨﻊ ﺷﺪ‪ ‬ﺍﺳﺖ ﻣﺜﻞ ﺍﺿﺮ‪ ‬ﲨﻊ ﺿﺮ‪ ‬ﻭ ﺷﺪ‪ ‬ﺑﻪ ﻣﻌﲎ ﻗﻮﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺍﺷﺪ‪ ‬ﺍﺳﺘﺤﻜﺎﻡ ﻧﲑﻭﻯ ﺟﻮﺍﱏ ﻭ ﺳﻦ‪ ‬ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﲨﻊ ﺷﺪ‪‬ﻩ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻣﺜﻞ ﻧﻌﻤﺔ‬
‫ﻭ ﺍﻧﻌﻢ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﺑﺼﺮﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺁﻥ ﻣﻔﺮﺩ ﺍﺳﺖ‪) .‬ﳎﻤﻊ( ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩﻩ‪:‬ﺍﺷﺪ‪ ‬ﺣﺎﻝ ﺍﺟﺘﻤﺎﻉ ﻋﻘﻞ ﻭ ﻛﻤﺎﻝ ﻋﻘﻞ ﻭ ﻛﻤﺎﻝ ﺧﻠﻖ ﻭ ﻧﲑﻭ ﻭ ﲤﻴﺰ ﺍﺳﺖ ﺁﻥ ﺍﺯ ﺍﻟﻔﺎﻅ‬
‫ﲨﻊ ﺍﺳﺖ ﻛﻪ ﻭﺍﺣﺪ ﻧﺪﺍﺭﺩ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍﺍﺯ ﻫﻴﺠﺪﻩ ﺳﺎﻟﮕﻰ ﺗﺎ ﺳﻰ ﺳﺎﻟﮕﻰ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻨﻈﻮﺭ ﺍﺯ ﺑﻠﻮﻍ ﺍﺷﺪ‪ ‬ﺭﺳﻴﺪﻥ ﺑﺮ ﺷﺪ ﻭ ﺗﻌﻘﹼﻞ ﻭ ﺍﺳﺘﺤﻜﺎﻡ ﺟﻮﺍﱏ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪ .[٣٤‬ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺑﻪ ﺟﺎﻯ ﺍﺷﺪ‪ ‬ﻛﻠﻤﻪ »ﺭﺷﺪ« ﺁﻣﺪﻩ ]ﻧﺴﺎﺀ‪ [٦:‬ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺩﻓﻊ ﻣﺎﻝ‬
‫ﻳﺘﻴﻢ ﻣﺸﺮﻭﻁ ﺍﺳﺖ ﺑﻪ ﺑﻠﻮﻍ ﺍﺷﺪ‪ ‬ﻭ ﺩﺭ ﺩﻭﻡ ﺑﻪ ﺍﺣﺴﺎﺱ ﺭﺷﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻛﻌﲎ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﳘﻪ ﺗﻮﺃﻡ ﺑﺎ ﻓﻌﻞ‬
‫ﺑﻠﻮﻍ ﺍﺳﺖ ﻭ ﺣﻜﺎﻳﺖ ﺩﺍﺭﻧﺪ ﺍﺷﺪ‪ ‬ﻣﺮﺣﻠﻪﺍﻯ ﺍﺯ ﻋﻤﺮ ﺁﺩﻣﻰ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﻪ ﺁﻥ ﻣﻰﺭﺳﺪ‪.‬‬
‫* ]ﻋﺎﺩﻳﺎﺕ‪ .[٨:‬ﺑﻌﻀﻰ ﺷﺪﻳﺪ ﺭﺍ ﲞﻴﻞ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ ﺷﺪﻳﺪ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﻣﺎﻝ ﺭﺍ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﺩ ﲞﻴﻞ ﺍﺳﺖ ﻭ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺷﺪﻳﺪ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺑﺎﺷﺪ ﻳﻌﲎ‬
‫ﺍﻧﺴﺎﻥ ﺑﻪ ﺩﻭﺳﱴ ﻣﺎﻝ ﺑﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﺑﺎﺷﺪ ﮔﻮﻳﺎ ﻛﻴﺴﻪ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺩﻭﺳﱴ ﻣﺎﻝ ﺑﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﳐﻔﻰ ﳕﺎﻧﺪ ‪‬ﺘﺮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺑﮕﲑﱘ ﻳﻌﲎ ﺍﻧﺴﺎﻥ ﻃﺒﻴﻌﺘﹰﺎ ﺑﻪ ﺩﻭﺳﱴ ﻣﺎﻝ ﺑﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤:‬ﻳﻌﲎ »ﺍﻻﻧﺴﺎﻥ ﻣﻌﻘﻮﺩ ﳊﺐ ﺍﳋﲑ«‪.‬‬
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‫ﺷﺮﺏ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﻧﻮﺷﻴﺪﻥ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻧﻮﺷﻴﺪﻥ ﻫﺮ ﻣﺎﻳﻊ ﺍﺳﺖ ﺁﺏ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁﻥ‪] .‬ﻭﺍﻗﻌﺔ‪ .[٥٥:‬ﻣﻰﻧﻮﺷﻨﺪ ﻣﺜﻞ ﻧﻮﺷﻴﺪﻥ ﺷﺘﺮ ﻋﻄﺸﺎﻥ‪.‬‬
‫ﺷﺮﺏ )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ( ﺣﺼ‪‬ﻪ ﺁﺏ ]ﺷﻌﺮﺍﺀ‪] .[١٥٥:‬ﻗﻤﺮ‪ .[٢٨:‬ﺁﮔﺎﻫﺸﺎﻥ ﻛﻦ ﻛﻪ ﺁﺏ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻭ ﻧﺎﻗﺔ ﻣﻘﺴﻮﻡ ﺍﺳﺖ ﻫﺮ ﺣﺼ‪‬ﻪ ﺣﺎﺿﺮ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ ﺻﺎﺣﺒﺶ ﺍﺯ ﻣﺮﺩﻡ ﻳﺎ‬
‫ﻧﺎﻗﻪ ﺩﺭ ﺁﻥ ﺣﺎﺿﺮ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺷﺮﺍﺏ‪ :‬ﻧﻮﺷﻴﺪﱏ‪] .‬ﺹ‪] .[٥١:‬ﳓﻞ‪ .[١٠:‬ﻣﺸﺮﺏ‪ :‬ﻣﺼﺪﺭ ﻣﻴﻤﻰ‪ ،‬ﺍﺳﻢ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺁﻳﺪ ]ﺑﻘﺮﻩ‪ .[٦٠:‬ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺍﺳﻢ ﻣﻜﺎﻥ ﻭ ﲨﻊ ﺁﻥ ﻣﺸﺎﺭﺏ ﺍﺳﺖ ]ﻳﺲ‪ .[٧٣:‬ﻭ ﺁﻥ‬
‫ﺩﺭ ﺁﻳﻪ ﲨﻊ ﻣﺼﺪﺭ )ﻣﺸﺮﺏ( ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺩﺭ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﻣﻨﺎﻓﻊ ﻭ ﻧﻮﺷﻴﺪﻧﻴﻬﺎ ﺍﺳﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٩٣:‬ﻧﻮﺷﺎﻧﺪﻩ ﺷﺪﻧﺪ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﺩﺭ ﻗﻠﻮﺑﺸﺎﻥ ﺑﻪ ﻋﻠﺖ ﻛﻔﺮ ﻭﺭﺯﻳﺪﻥ ﻳﻌﲎ ﺑﻪ ﮔﻮﺳﺎﻟﻪ ﭘﺮﺳﱴ ﺩﻝ ﺑﺴﺘﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﻋﺸﻖ ﻭﺭﺯﻳﺪﻧﺪ‪.‬‬
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‫ﺷﺮﺡ = ﺑﺴﻂ ﻭ ﻭﺳﻌﺖ ﺩﺍﺩﻥ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ ]ﺍﻧﻌﺎﻡ‪ .[١٢٥:‬ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺭﺍ ﺧﺪﺍ ﺧﻮﺍﻫﺪ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﺳﻴﻨﻪ ﻭﻯ ﺭﺍ ﺑﻪ ﺗﺴﻠﻴﻢ ﺷﺪﻥ ﻭﺳﻌﺖ ﻣﻰﺩﻫﺪ ﻭﺁﻥ ﻛﻪ ﺧﻮﺍﺳﺖ ﮔﻤﺮﺍﻩ‬
‫ﳕﺎﻳﺪ ﺳﻴﻨﻪﺍﺵ ﺭﺍ ﺗﻨﮓ‪ ،‬ﺑﺴﻴﺎﺭ ﺗﻨﮓ ﻣﻰﻛﻨﺪ‪] .‬ﻃﻪ‪ .[٢٥:‬ﺳﻌﻪ ﺻﺪﺭ ﺍﺯ ﲨﻠﻪ ﺍﻟﻄﺎﻑ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺭﺍﻗﻮﻯ‪ ،‬ﺻﺒﻮﺭ ﻭ ﺗﻮﺍﻧﺎ ﻣﻰﻛﻨﺪ ﺗﺎ ﺩﺭ ﺧﻮﺍﺳﺘﻪﻫﺎﻯ ﺧﻮﺩ ﻣﻮﻓﻖ ﺷﻮﺩ‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻣﻘﺎﻡ ﺍﻣﻨﺘﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻓﺮﻣﺎﻳﺪ ]ﺷﺮﺡ‪.[١:‬‬
‫* ]ﳓﻞ‪ .[١٠٦:‬ﺷﺮﺡ ﺻﺪﺭ ﺑﺎ ﻛﻔﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻴﻨﻪ ﺭﺍ ﻭﺳﻌﺖ ﺩﺍﺩﻩ ﻭ ﻛﻔﺮ ﺭﺍ ﺩﺭ ﺁﻥ ﺟﺎﻯ ﺑﺪﻫﻨﺪ‪.‬‬
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‫ﺷﺮﺩ = ﺑﻪ ﺳﺮ ﺧﻮﺩ ﺭﻓﱳ‪ .‬ﺗﺸﺮﻳﺪ‪ :‬ﺭﺍﻧﺪﻥ ﻭ ﻃﺮﺩ ﻛﺮﺩﻥ ]ﺍﻧﻔﺎﻝ‪ .[٥٧:‬ﻳﻌﲎ ﺍﮔﺮ ﻛﻔﺎﺭ ﭘﻴﻤﺎﻥ ﺷﻜﻦ ﺭﺍ ﺩﺭ ﺟﻨﮓ ﮔﲑ ﺁﻭﺭﺩﻯ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁ‪‬ﺎ ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺁ‪‬ﺎ ﺍﻧﺪ‬
‫ﺸﺮ‪‬‬
‫ﺑﺮﺍﻥ ﺷﺎﻳﺪ ﻣﺘﺬﻛﺮ ﺑﺎﺷﻨﺪ ﻳﻌﲎ ﺑﺎ ﺁ‪‬ﺎ ﻃﻮﺭﻯ ﺳﺨﺖ ﺭﻓﺘﺎﺭ ﻛﻦ ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺗﺮﺱ ﺭﺍﻧﺪﻩ ﺷﻮﻧﺪ ﻭ ﻃﻤﻊ ﺩﺭ ﭘﻴﻤﺎﻥ ﺷﻜﲎ ﻧﻜﻨﻨﺪ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٣٦‬ﻓﺮﻣﻮﺩﻩ »ﻭ‪‬ﺍﻟﻠﹼ ِﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺽ« ﺑﻪ ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺩﺭ ﺍﻃﺮﺍﻑ ﺯﻣﲔ ﻣﺘﻔﺮﻕ ﻣﻰﻛﻨﺪﻭ ﺍﺯ ﺍﻳﻦ ﺍﰉ ﺍﳊﺪﻳﺪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﺒﺪﺍﳌﻠﻚ ﻣﺮﻭﺍﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻳﻚ ﺩﻓﻌﻪ‬
‫ﻑ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ِ‬
‫‪‬ﺩﻧ‪ ‬ﹸﻜ ‪‬ﻢ ﰱ ﺍﹶﻃﹾﺮﺍ ِ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺷﺮﺫﻣﺔ = ]ﺷﻌﺮﺍﺀ‪[٥٤:‬ﻭ ﺷﺮﺫﻣﻪ ﺭﺍ ﲨﺎﻋﺖ ﻗﻠﻴﻠﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﲨﺎﻋﺖ ﻣﻨﻘﻄﻊ ﻳﻌﲎ ﲨﺎﻋﱴ ﻛﻪ ﺩﻧﺒﺎﻟﻪ ﻭ ﻃﺮﻓﺪﺍﺭ ﻧﺪﺍﺭﻧﺪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ ﺍﻳﻨﻬﺎ‬
‫ﻑ ‪‬ﺩ ‪‬ﺟ ﹶﻠ ﹶﺔ‪ «...‬ﺧﻮﺍﺳﺘﻢ ﺍﺯ ﺍﻳﻦ‬
‫ﲔ ﺍﹶﻃﹾﺮﺍ ‪‬‬
‫ﺕ ﹶﺍ ﹾﻥ ﹶﺍ ﹾﻗ ﹶﻄ ‪‬ﻊ ﻫ ِﺬ ِﻩ ﺍﻟﻨ‪ ‬ﹾﻄ ﹶﻔ ﹶﺔ ﺍِﱃ ِﺷ ‪‬ﺮ ِﺫ ‪‬ﻣ ٍﺔ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﻮﻃِﻨ ‪‬‬
‫ﲨﺎﻋﱴ ﰉ ﻃﺮﻓﺪﺍﺭ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻗﻠﻴﻞ ﺍﻧﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ‪ ٤٨‬ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﹶﻗ ‪‬ﺪﹶﺍ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺁﺏ ﻋﺒﻮﺭ ﻛﺮﺩﻩ ﺑﻪ ﻃﺮﻑ ﲨﻊ ﻗﻠﻴﻠﻰ ﺍﺯ ﴰﺎ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﺩﺟﻠﻪ ﺳﺎﻛﻦ ﺍﻧﺪ ﺑﺮﻭﻡ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺷﺮ‪ = ‬ﺑﺪ ﻭ ﺿﺮﺭ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺷﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺽ ﻣﻰﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺧﲑ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﺑﻪ ﺁﻥ ﻣﺎﻳﻞ ﻣﻰﺷﻮﻧﺪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺧﲑ ﻧﻔﻊ ﺧﻮﺏ ﻭ ﺷﺮ‪ ‬ﺿﺮﺭ‬
‫ﻗﺒﻴﺢ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢١٦:‬ﺩﺭ ﺁﻳﺎﺕ ﮔﺎﻫﻰ ﻣﻌﲎ ﺿﺮﺭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻣﺜﻞ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﮔﺎﻫﻰ ﻣﻌﻨﺎﻯ ﻗﺒﻴﺢ ﻭ ﺑﺪ ﳓﻮ ]ﻳﻮﺳﻒ‪ .[٧٧:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺷﺮ‪ ‬ﺍﲰﻰ ﺍﺳﺖ ﺟﺎﻣﻊ‬
‫ﺱ«‪.‬‬
‫ﺱ« ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﳘﺰﻩ ﺁﻥ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺣﺬﻑ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻓﹸﻼﻥﹲ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﲤﺎﻡ ﺭﺫﺍﺋﻞ ﻭ ﺧﻄﺎﻳﺎ ﻭ ﺩﺭ »ﻓﹸﻼﻥﹲ ‪‬ﺷﺮ‪ ‬ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺷﺮ‪ ‬ﺩﺭ ﺁﻳﻪ ]ﺑﻴ‪‬ﻨﺔ‪ .[٦:‬ﻭ ﻧﻈﲑ ﺁﻥ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ ﻭ ﺍﻳﻀ ﹰﺎ ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٦٠:‬ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺑﺎﻳﺪ ﺑﻪ ﻗﺮﻳﻨﻪ »ﻣﻦ« ﺗﻔﻀﻴﻠﻴﻪ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺑﺎﺷﺪ‪.‬‬
‫ﺷﺮﻳﺮ‪ :‬ﻣﻀﺮ‪ ،‬ﻣﻔﺴﺪ‪ ،‬ﻇﺎﱂ‪ .‬ﲨﻊ ﺁﻥ ﺍﺷﺮﺍﺭ ﺍﺳﺖ ]ﺹ‪.[٦٢:‬‬
‫ﺷﺮﺍﺭ ﺍﻟﻨﺎﺭ )ﺑﻪ ﻛﺴﺮ ﺵ( ﺷﺮﺍﺭﻩ ﻭ ﺟﺮﻗﻪ ﺁﺗﺶ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﺟﺴﱳ ﻣﻰﻛﻨﻨﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺍﻋﺘﻘﺎﺩ ﺷﺮ‪ ‬ﺩﺭ ﺍﺧﮕﺮ ﺍﺳﺖ‪ .‬ﺷﺮﺭ )ﺑﺮ ﻭﺯﻥ ﺿﺮﺭ( ﻣﻄﻠﻖ ﺷﺮﺍﺭﻩ‬
‫ﻭﺍﺣﺪ ﺁﻥ ﺷﺮﺭﻩ ﺍﺳﺖ ]ﻣﺮﺳﻼﺕ‪ .[٣٢:‬ﺁﺗﺶ ﺷﺮﺍﺭﻩ ﻫﺎﺋﻰ ﺑﻪ ﺑﺰﺭﮔﻰ ﻣﻰﺍﻓﻜﻨﺪ‪ .‬ﺷﺮﺍﺭ ﲨﻊ ﺷﺮﻳﺮ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺗﻔﻀﻴﻞ ﺳﺨﻦ ﺩﺭ »ﺣﺴﻦ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
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‫ﺷﺮﻁ = )ﺑﻪ ﻓﺘﺢ ﺵ‪،‬ﺭ( ﻋﻼﻣﺖ‪ .‬ﲨﻊ ﺁﻥ ﺍﺷﺮﺍﻁ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺍﻣﺎ ﺷﺮﻁ )ﺑﻪ ﻭﺯﻥ ﻓﻠﺲ( ﲨﻊ ﺁﻥ ﺷﺮﻭﻁ ﻭ ﺷﺮﺍﻳﻂ ﺍﺳﺖ‪].‬ﳏﻤ‪‬ﺪ‪ .[١٨:‬ﺁﻳﺎ ﺟﺰ ﺑﻪ ﺳﺎﻋﺖ ﻣﻨﺘﻈﺮﺍﻧﺪ ﻛﻪ ﻧﺎﮔﻬﺎﻥ ﺁﻳﺪ ﻭ ﺣﻘﺎ ﻛﻪ ﻋﻼﺋﻢ ﺁﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻫﻞ ﺗﻔﺴﲑ ﺳﺎﻋﺖ ﺭﺍ ﻗﻴﺎﻣﺖ ﺩﺍﻧﺴﺘﻪ ﻭ ﻋﻼﺋﻢ ﺁﻣﺪﻥ ﺁﻥ ﺭﺍ ﺑﻌﺜﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ‪ ،‬ﺍﻧﺸﻘﺎﻕ ﻗﻤﺮ‪ ،‬ﺁﻣﺪﻥ ﺩﺧﺎﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺩﺧﺎﻥ‪.[١٠:‬‬
‫ﺁﻣﺪﻩ‪ ،‬ﻭ ﻧﺰﻭﻝ ﺁﺧﺮﻳﻦ ﻣﺘﺎﺏ ﺁﲰﺎﱏ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﻼﻣﺎﺕ ﻗﻴﺎﻣﺖ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﻭ ﺗﻘﺴﻴﻢ ﺍﻭ ﺑﻪ ﻧﻴﻜﺎﻥ ﻭ ﺑﺪﺍﻥ ﻭ ﺁﻣﺪﻥ ﻣﺮﮒ ﺑﺮ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻒ ﺍِﺫﺍ ‪‬ﺗﻮ‪ ‬ﹾﻓ‪‬ﺘ ‪‬ﻪ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﻰﺩﻫﻢ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﺎﻋﺖ ﻣﺮﮒ ﻧﻪ ﻗﻴﺎﻣﺖ ﻭ ﻛﻠﻤﻪ »‪‬ﺑ ‪‬ﻐ‪‬ﺘ ِﺔ« ﻧﻴﺰ ﺣﺎﻛﻰ ﺍﺯﺁﻥ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﻛﻪ ﺩﻧﺒﺎﻟﻪ ﳘﲔ ﺁﻳﻪ ﺍﺳﺖ ﺁﻣﺪﻩ »ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺍﻟﹾﻤ‪‬ﻼِﺋ ﹶﻜ ِﺔ« ﻭ ﻋﻼﻣﺎﺕ ﻣﺮﮒ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﭘﲑﻯ‪ ،‬ﺳﻔﻴﺪﻯ ﻣﻮﻫﺎ ﺗﻘﻠﻴﻞ ﻗﻮﺍ ﻭ ﻏﲑﻩ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﺎﺩﻳﺚ ﻛﻪ ﻣﻄﺎﻟﱮ ﺭﺍﺟﻊ ﺑﻪ ﻗﻴﺎﻣﺖ ﻭ ﻇﻬﻮﺭ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻩ ﻭ‬
‫ﺷﺮﺍﻳﻄﻰ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺩﺭ »ﺳﺎﻋﺔ« ﮔﺬﺷﺖ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻣﺮﮒ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺷﺮﻁ )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﭼﻴﺰﻯ ﺑﺮ ﺁﻥ ﺑﺴﺘﻪ ﺍﺳﺖ ﻭ ﲢﻘﻖ ﺷﺮﻁ ﻋﻼﻣﺖ ﲢﻘﻖ ﻣﺸﺮﻭﻁ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﳊﺎﻅ ﺩﺭ ﺷﺮﻁ )ﺑﺮ ﻭﺯﻥ ﻓﺮﺱ( ﻧﻴـﺰ‬
‫ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﻣﻠﺤﻮﻅ ﺍﺳﺖ‪.‬‬
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‫ﺖ ﹶﻟ ‪‬ﻪ ﻃﹶﺮﻳﻘﹰﺎ« ﻳﻌﲎ ﺭﺍﻫﻰ ﺑﻪ ﺍﻭ ﳕﻮﺩﻡ ﻭ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻡ ﻭ ﺷﺮﻉ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﺳﭙﺲ ﺍﺳﻢ ﺷﺪﻩ ﺑﻪ ﺭﺍﻩ ﺁﺷﻜﺎﺭ ﻭ ﺑﻪ ﺁﻥ ﺷﺮﻉ )ﺑﻪ ﻓﺘﺢ ﻭ ﻛﺴﺮ‬
‫ﺷﺮﻉ = ﺭﺍﻩ ﺁﺷﻜﺎﺭﺍ » ‪‬ﺷ ‪‬ﺮ ‪‬ﻋ ‪‬‬
‫ﺍﻭﻝ( ﻭ ﺷﺮﻳﻌﺖ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻪ ﻃﺮﻳﻘﻪ ﺧﺪﺍﺋﻰ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ(‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﺮﻋﻪ ﻭ ﺷﺮﻳﻌﺖ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺁﻥ ﻃﺮﻳﻘﻪ ﻭﺍﺿﺤﻪ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﻃﺮﻳﻘﻪ ﻭﺍﺿﺤﻪ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫]ﺟﺎﺛﻴﺔ‪ .[١٨:‬ﺳﭙﺲ ﺗﻮ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺁﺷﻜﺎﺭﻯ ﺍﺯ ﺍﻣﺮ ﺩﻳﻦ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﺍﺯ ﺁﻥ ﭘﲑﻭﻯ ﻛﻦ ﻭ ﺍﺯ ﻫﻮﺍﻫﺎﻯ ﻧﺎﺩﺍﻧﺎﻥ ﭘﲑﻭﻯ ﻧﻜﻦ ]ﺷﻮﺭﻯ‪.[١٣:‬‬
‫ﻳﻌﲎ ﺑﺮﺍﻯ ﴰﺎ ﺍﺯ ﺩﻳﻦ ﺁﻧﭽﻪ ﺑﻪ ﻧﻮﺡ ﺗﻮﺻﻴﻪ ﻛﺮﺩﻩ ﺁﺷﻜﺎﺭ ﻭ ﺭﻭﺷﻦ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺗﻮ ﻭﺣﻰ ﻛﺮﺩﻩﺍﱘ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴـﺴﻰ ﻭﺻـﻴ‪‬ﺖ‬
‫ﻛﺮﺩﻩﺍﱘ‪ .‬ﺩﻳﻦ ﺭﺍ ﺑﺎ ﺣﻔﻆ ﻭ ﻋﻤﻞ ﺑﻪ ﭘﺎ ﺩﺍﺭﻳﺪ ﻭ ﺩﺭ ﺁﻥ ﻓﺮﻗﻪ ﻓﺮﻗﻪ ﻧﺸﻮﻳﺪ‪.‬‬
‫ﻚ« ﺑﺎ ﺷﺮﻉ ﻧﻮﺡ ﻣﻘﺎﺑﻞ ﺁﻣﺪﻩ ﻇﺎﻫﺮ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ‬
‫ﻇﺎﻫﺮ ﺳﻴﺎﻕ ﺁﻥ ﺍﺳﺖ ﻛﻪ »ﻟﻜﻢ« ﺧﻄﺎﺏ ﺍﺳﺖ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﺍﻣ‪‬ﺘﺶ ﻭ ﭼﻮﻥ »ﺍﹶﻭﺣ‪‬ﻴ‪‬ﻨﺎ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﳐﺘﺼﺎﺕ ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻭﻟﻮﺍﻟﻌﺰﻡ ﺍﻳﻦ ﭘﻨﺞ ﻧﻔﺮ ﺍﻧﺪ ﻭ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﺟﺎﻣﻊ ﲤﺎﻡ ﺷﺮﻳﻌﺘﻬﺎﺳﺖ ﻭ ﲤﺎﻡ ﺷﺮﻳﻌﺘﻬﺎ ﺷﺮﻳﻌﺖ ﺍﻳﻦ ﭘﻨﺞ ﻧﻔﺮ ﺍﺳﺖ‪ .‬ﻭ ﻻﺯﻡ ﺍﻳﻦ‬
‫ﺳﺨﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺣﻀﺮﺕ ﻧﻮﺡ ﺷﺮﻳﻌﱴ ﻛﻪ ﺷﺎﻣﻞ ﻗﻮﺍﻧﲔ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﺍﻓﻊ ﺍﺧﺘﻼﻓﺎﺕ ﺍﺟﺘﻤﺎﻉ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ )ﺍﳌﻴﺰﺍﻥ ﺑﻪ ﺍﺧﺘﺼﺎﺭ(‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[١٦٣:‬ﺷﺮﻉ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺷﺎﺭﻉ ﺑﻪ ﻣﻌﲎ ﺷﺮﻳﻌﺖ ﮔﺬﺍﺭ ﻭ ﻗﺎﻧﻮﻥ ﮔﺬﺍﺭ ﻭ ﳘﭽﻨﲔ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪ .‬ﺷﺮ‪‬ﻉ ﺩﺭ ﺁﻳﻪ ﲨﻊ ﺷﺎﺭﻉ ﻭ ﺑﻪ‬
‫ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺩﺭ ﺭﻭﺯ ﺳﺒﺖ ﻣﺎﻫﻴﺎﻥ ﺁ‪‬ﺎ ﺁﺷﻜﺎﺭ ﻣﻰﺁﻣﺪﻧﺪ ﻭ ﺭﻭﻯ ﺁﺏ ﻇﺎﻫﺮ ﻣﻰﺷﺪﻧﺪ ﻭ ﺩﺭ ﻏﲑ ﺳﺒﺖ ﺁﺷﻜﺎﺭ ﳕﻰﺷﺪﻧﺪ‪] .‬ﻣﺎﺋﺪﻩ‪.[٤٨:‬‬
‫ﺩﺭ ﺳﺎﺑﻖ ﮔﻔﺘﻴﻢ ﻭ ﺷﺮﻳﻌﺖ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ‪ .‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻭ ﻣﻨﻬﺎﺝ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻃﺮﻳﻖ ﻭﺍﺿﺢ ﺍﺳﺖ )ﺭﺍﻏﺐ ﺍﻗﺮﺏ( ﻋﻠﻰ ﻫﺬﺍ ﻓﺮﻗﻰ ﺑﲔ ﺷﺮﻳﻌﺖ ﻭ ﻣﻨﻬﺎﺝ ﻗﻴﺪ ﺗﻮﺿﻴﺤﻰ ﺷﺮﻋﻪ‬
‫ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺍﻭﻻ ﺷﺮﻳﻌﺖﻫﺎﻯ ﺍﻧﺒﻴﺎﺀ ﺑﺎ ﻫﻢ ﻓﺮﻕ ﺩﺍﺷﺘﻪﺍﻧﺪ »ِﻟ ﹸﻜﻞﱟ ﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ِﻧ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺷﺮ‪‬ﻋ‪‬ﺔ ‪‬ﻭ ﻣِﻨ‪‬ﻬﺎﺟ ﹰﺎ«‪ .‬ﺛﺎﻧﻴﹰﺎ ﻋﻠﺖ ﺍﺧﺘﻼﻑ ﻋﻠﺖ ﺍﻣﺘﺤﺎﻥ ﻣﺮﺩﻡ ﺍﺳﺖ ﻭ ﭼﻮﻥ‬
‫ﺍﻣﺘﺤﺎﻥ ﻻﺯﻡ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﺳﺘﻌﺪﺍ ﺑﺎﺷﺪ ﻟﺬﺍ ﺑﺎ ﻣﻼﺣﻈﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﺗﺮﻗﻰ ﻭ ﺗﻜﺎﻣﻞ ﺑﺸﺮﻳ‪‬ﺖ ﺑﺮﺍﻯ ﻫﺮ ﺩﻭﺭﻩ ﺍﻣﺘﺤﺎﱏ ﻭ ﺷﺮﻳﻌﱴ ﺁﻡﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺧﻼﺻﻪ ﺷﺮﻳﻌﺘﻬﺎ ﺍﻣﺘﺤﺎﻥ ﺍﺳﺖ ﻭ‬
‫ﺍﻣﺘﺤﺎﻥ ﺍﺳﺖ ﻭ ﺍﻣﺘﺤﺎ‪‬ﺮ ﺩﻭﺭﻩ ﻧﺴﺒﺖ ﺑﻪ ﳓﻮﻩ ﻗﺎﺑﻠﻴﺖ ﺁﻥ ﺩﻭﺭﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻮﺟﺐ ﺗﻔﺎﻭﺕ ﺷﺮﻳﻌﺘﻬﺎ ﺍﺳﺖ‪ .‬ﺷﺮﺍﻳﻊ ﺩﺭ ﺍﺻﻮﻝ ﻣﺘﺤﺪﻧﺪ ﻭ ﺩﺭ ﻓﺮﻭﻋﺎﺕ ﺑﺎ ﻫﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻓﺮﻕ ﻣﻴﺎﻥ ﺷﺮﻳﻌﺖ‪ ،‬ﺩﻳﻦ ﻭ ﻣﻠﺖ‬
‫ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﺮﻳﻌﺖ ﺍﺯ ﺩﻳﻦ ﺍﺧﺺ‪ ‬ﺍﺳﺖ‪ .‬ﻣﺜﻼ ﺍﮔﺮ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٩:‬ﻭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٨٥:‬ﺭﺍ ﻣﻘﺎﻳﺴﻪ ﻛﻨﻴﻢ ﺑﺎ ﺁﻳﻪ ]ﻣﺎﺋـﺪﻩ‪ [٤٨:‬ﻭ ﺁﻳـﻪ‬
‫]ﺟﺎﺛﻴﺔ‪[١٨:‬ﻭ ﺍﻋﻢ ﺑﻮﺩﻥ ﺩﻳﻦ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺩﻳﻦ ﺷﺎﻣﻞﻫﺎ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﺟﺪﺍﮔﺎﻧﻪ ﺍﺳﺖ‪.‬‬
‫ﻚ« ﺷﺮﻳﻌﺖ ﺧﺎﺻﻰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺷﺎﻣﻞ ﳘـﻪ‬
‫ﻭ ﺍﺯ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪ .[١٣:‬ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﻳﻦ ﺷﺎﻣﻞ ﺍﺩﻳﺎﻥ ﳘﻪ ﺍﻧﺒﻴﺎ ﺍﺳﺖ ﻭ ﺍﺳﻼﻡ ﺑﻪ ﻭﺳﻴﻠﻪ »ﹶﺍ ‪‬ﻭﺣ‪‬ﻴ‪‬ﻨﺎ ﺍِﻟﹶﻴ ‪‬‬
‫ﺁ‪‬ﺎﺳﺖ ‪.‬‬
‫ﻭﱃ ﻣﻠﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﻭ ﻃﺮﻳﻘﻪ ﺍﺳﺖ ﺑﺎ ﺩﻳﻦ ﻣﺮﺍﺩﻑ ﻣﻰﺑﺎﺷﺪ ﻣﻠﺖ ﺍﺯ ﺍﻣﻼﻝ ﻭ ﺍﻣﻼﺀ ﺍﺳﺖ ﺩﻳﻦ ﺭﺍ ﻣﻠﺖ ﮔﻔﺘﻪﺍﻧﺪ ﺯﻳﺮﺍ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺍﻣﻼﺀ ﺷﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ‬
‫ﻣﻔﺮﺩﺍﺕ ﺭﺍﻏﺐ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺯﻳﺮ ﺑﺪﻳﻦ ﺻﺮﳛﺎﹰﻣﻠﺖ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪] [١٦١:‬ﺣﺞ‪.[٧٨:‬‬
‫ﻓﺮﻕ ﻣﻠﺖ ﺑﺎ ﺩﻳﻦ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﻦ ﺑﻪ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﱪ ﻭ ﻓﺮﺩ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﮔﻮﺋﻴﻢ‪ :‬ﺩﻳﻦ ﺧﺪﺍ‪ ،‬ﺩﻳﻦ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ‪ ،‬ﺩﻳﻦ ﺯﻳﺪ ﻭ ﻋﻤﺮ ﻭ ﻭﱃ‬
‫ﻣﻠﺖ ﻓﻘﻂ ﺑﻪ ﭘﻴﺎﻣﱪ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﮔﻮﻳﻨﺪ ﻣﻠﺖ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻠﺖ ﻣﻮﺳﻰ‪ ،‬ﻣﻠﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﻋﻠﻴﻬﻢ ﻭﱃ ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ ﻣ ﻠﹼﺖ ﺧﺪﺍ ﻳﺎ ﻣ ﻠﹼﺖ ﺯﻳﺪ‪ .‬ﭘﺲ ﻓﺮﻕ‬
‫ﻣﻴﺎﻥ ﺩﻳﻦ ﻭ ﻣﻠﺖ ﺍﻋﺘﺒﺎﺭﻯ ﺍﺳﺖ ﺩﻳﻦ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﻃﺎﻋﺖ ﻭ ﺟﺰﺍ ﺍﺳﺖ‪ .‬ﺭﺍﻩ ﻭ ﻃﺮﻳﻘﻪ ﭘﻴﺎﻣﱪ ﺭﺍ ﺩﻳﻦ ﮔﻮﻳﻨﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻃﺎﻋﺖ ﻭ ﺟﺰﺍ ﻫﺴﺖ‪ .‬ﻭ ﻣﻠﺖ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﻃﺮﻑ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﻣﻼﺀ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﺷﺮﻕ = )ﺑﻪ ﻓﺘﺢ ﺵ‪،‬ﺭ( ﻭ ﺷﺮﻭﻕ‪ .‬ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ‪ .‬ﺍﺷﺮﺍﻕ‪ :‬ﺭﻭﺷﻦ ﺷﺪﻥ )ﳎﻤﻊ ‪ -‬ﻣﻔﺮﺩﺍﺕ( ]ﺯﻣﺮ‪ .[٦٩:‬ﺯﻣﲔ ﺑﻪ ﻧﻮﺭ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺭﻭﺷﻦ ﺷﺪ‪.‬‬
‫ﻣﺸﺮﻕ‪ :‬ﺍﺳﻢ ﻣﻜﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﳏﻞ ﻃﻠﻮﻉ ]ﺑﻘﺮﻩ‪ .[٢٥٨:‬ﺷﺮﻗﻰ ﭼﻴﺰﻳﻜﻪ ﻣﻨﺴﻮﺏ ﺑﻪ ﺷﺮﻕ ﺍﺳﺖ )ﻧﺎﺣﻴﻪ ﺷﺮﻗﻰ ‪ -‬ﻃﺮﻑ ﺷﺮﻗﻰ( ]ﻧﻮﺭ‪ .[٣٥:‬ﺩﺭﺧﺖ ﻣﻴﻮﻩ ﺍﮔﺮ ﺩﺭ ﻭﺳﻂ ﺑﺎﻍ‬
‫ﺑﺎﺷﺪ ﭘﻴﻮﺳﺘﻪ ﺁﻓﺘﺎﺏ ﮔﲑ ﺑﻮﺩﻩ ﻣﻴﻮﻩﺍﺵ ﻛﺎﻣﻼ ﻣﻰﺭﺳﺪ ﺑﺮ ﺧﻼﻑﺁﻥ ﻛﻪ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﺎﻍ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﮔﻮﻳﻨﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﭼﻨﲔ ﺩﺭﺧﱴ ﺍﺳﺖ‪.‬‬
‫]ﻣﺮﱘ‪ .[١٦:‬ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﻧﺎﺣﻴﻪ ﺷﺮﻗﻰ ﻣﻌﺒﺪ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﺍﻫﻠﺶ ﺩﺭ ﻣﻜﺎﻥ ﺷﺮﻗﻰ ﻛﻨﺎﺭﻩ ﮔﺮﻓﺖ‪.‬‬
‫]ﺹ‪ [١٨:‬ﻣﺮﺍﺩ ﻭﻗﺖ ﺍﺷﺮﺍﻕ ﴰﺲ ﺍﺳﺖ ‪.‬‬
‫ﻣﺸﺮﻕ ﺑﻪ ﺻﻴﻐﻪ ﻓﺎﻋﻞ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻭﺍﺭﺩ ﻭﻗﺖ ﻃﻠﻮﻉ ﺷﻮﺩ ]ﺣﺠﺮ‪ .[٧٣:‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﻭﻗﺖ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺩﺍﺧﻞ ﻣﻰﺷﺪﻧﺪ ﺻﻴﺤﻪ ﺁ‪‬ﺎ ﺭﺍ ﮔﺮﻓﺖ ﺍﻳﻀﹰﺎ ﺁﻳﻪ ‪ .٦٠‬ﺷﻌﺮﺍﺀ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١١٥:‬ﻳﻌﲎ ﳘﻪ ﺯﻣﲔ ﻣﺎﻝ ﻭ ﻣﻠﻚ ﺧﺪﺍﺳﺖ ﺯﻳﺮﺍ ﺍﮔﺮ ﻛﺮﻩ ﺯﻣﲔ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻧﺼﻒ ﺁﻥ ﻣﺸﺮﻕ ﻭ ﻧﺼﻒ ﺩﻳﮕﺮ ﻣﻐﺮﺏ ﺍﺳﺖ ﺩﺭ ﻭﺳﻂ ﻓﻘﻂ ﻳﻚ ﭼﻴﺰ ﺍﻋﺘﺒﺎﺭﻯ‬
‫ﻣﻰﻣﺎﻧﺪ ﻭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﳘﻪ ﺁﻥ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭﺁﻳﻪ ]ﺯﺧﺮﻑ‪ [٣٨:‬ﺑﻪ ﻃﻮﺭ ﺗﻐﻠﻴﺐ ﻣﺸﺮﻗﲔ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٣٧:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶ ﹾﻟﹶﺎﺭ‪‬ﺽ« ﺍﺭﺽ ﻓﻠﺴﻄﲔ ﺍﺳﺖ ‪.‬‬
‫ﻣﺸﺮﻕ‪ ،‬ﻣﺸﺮﻗﲔ‪ ،‬ﻣﺸﺎﺭﻕ‬
‫]ﺑﻘﺮﻩ‪] ،[١٧٧:‬ﺭﲪﻦ‪] ،[١٧:‬ﻣﻌﺎﺭﺝ‪.[٤٠:‬‬
 ‫ﺩﺭ ﺗﻮﺟﻴﻪ ﻣﻔﺮﺩ ﻭ ﺗﺜﻨﻴﻪ ﻭ ﲨﻊ ﺁﻣﺪﻥ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ ،‬ﻏﺮﺽ ﺍﺯ ﻣﺸﺮﻗﲔ ﻭ ﻣﻐﺮﺑﲔ‪ ،‬ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺯﻣﺴﺘﺎﻥ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ﺍﺳﺖ‪ ،‬ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ‬
‫ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺭﻭﺯﻫﺎﻯ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺁﻓﺘﺎﺏ ﻫﺮ ﺭﻭﺯ ﺍﺯ ﻳﻜﻰ ﻃﻠﻮﻉ ﻭ ﺩﺭ ﻳﻜﻰ ﻏﺮﻭﺏ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻧﺎ ﻛﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻭﱃ ﻣﺮﺍﺩ ﺍﺯ ﻣﺸﺮﻗﲔ ﻭ ﻣﻐﺮﺑﲔ ﺷﺎﻳﺪ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺁﻗﺎﻯ ﳏﻤﺪ ﺍﻣﲔ ﺳﻠﺪﻭﺯﻯ ﺭﻓﻴﻖ ﺩﺍﻧﺸﻤﻨﺪﻡ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺟﻦ‪ ‬ﻭ ﺍﻧﺲ ﺍﺳﺖ ﻛﻪ ﺳﻮﺭﻩ ﺭﲪﻦ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺩﻭ ﺍﺳﺖ ﻭ ﭘﻴﻮﺳﺘﻪ ﻫﺮ ﺩﻭ ﺭﺍ ﳐﺎﻃﺐ ﻗـﺮﺍﺭ‬
‫ﻣﻰﺩﻫﺪ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ‪ :‬ﻫﺮ ﺟﺎﻯ ﺯﻣﲔ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﺯﻣﺴﻦ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﻭﺿﻌﻰ‪ .‬ﺷﺐ ﻭ ﺭﻭﺯ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﺁﻥ ﻣﻰﮔﺮﺩﺩ ﻣﺜﻼ ﳑﺎﻟﻚﺍﭘﻮﻥ‪ ،‬ﻛﺮﻩ‪ ،‬ﭼﲔ‪،‬‬
‫ﻛﺸﻤﲑ‪ ،‬ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺍﻳﺮﺍﻥ‪ ،‬ﻋﺮﺍﻕ‪ ،‬ﻋﺮﺑﺴﺘﺎﻥ‪ ،‬ﺳﻮﺩﺍﻥ‪ ،‬ﺍﮔﺮ ﺍﺯ ﮊﺍﭘﻮﻥ ﺣﺴﺎﺏ ﺷﻮﺩ ﻫﺮ ﻳﻚ ﺩﺭ ﻏﺮﺏ ﺩﻳﮕﺮﻯ ﻭ ﺍﮔﺮ ﺍﺯ ﺳﻮﺩﺍﻥ ﺣﺴﺎﺏ ﺷﻮﺩ ﻫﺮ ﻳﻚ ﺩﺭ ﻣﺸﺮﻕ ﺩﻳﮕﺮﻯ ﻗﺮﺍﺭ‬
‫ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﭘﺲ ﻫﺮ ﻳﻚ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﻗﺒﻞ ﻣﻐﺮﺏ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﺑﻌﺪ ﻣﺸﺮﻕ ﺍﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﲤﺎﻡ ﺳﻄﺢ ﺯﻣﲔ ﻫﻢ ﻣﺸﺮﻕ ﻭ ﻫﻢ ﻣﻐﺮﺏ ﺍﻧﺪ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ ﺑﺎﻳﺪ ﺍﻳﻨﻬﺎ‬
‫ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻣﻰﺗﻮﺍﻥ ﺩﺍﻧﺴﺖ ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﻨﻈﻮﺭ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ ﲤﺎﻡ ﺳﺘﺎﺭﮔﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﲔ‪ «...‬ﺍﺯ ﺍﺣﺘﺠﺎﺝ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺳﺆﺍﻝ ﺷﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻣﺸﺮﻕ ﺯﻣﺴﺘﺎﻥ ﻋﻠﻴﺤﺪﻩ ﻭ ﻣﺸﺮﻕ ﺗﺎﺑﺴﺘﺎﻥ ﻋﻠﻴﺤﺪﻩ‬
‫ﺩﺭ ﺻﺎﰱ ﺫﻳﻞ » ‪‬ﺭﺏ‪ ‬ﺍﻟﹾ ‪‬ﻤﺸ‪‬ﺮﺭ ﹶﻗ ِ‬
‫ﺍﺳﺖ ﺁﻳﺎ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﻗﺮﺏ ﻭ ﺑﻌﺪ ﺁﻓﺘﺎﺏ ﳕﻰﺩﺍﱏ؟ ﻭ ﻓﺮﻣﻮﺩ ﺍﻣ‪‬ﺎ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ »ﺭﺏ ﺍﳌﺸﺎﺭﻕ ﻭ ﺍﳌﻐﺎﺭﺏ« ﺑﺮﺍﻯ ﺁﻓﺘﺎﺏ ﺳﻴﺼﺪ ﻭ ﺷﺼﺖ ﺑﺮﺟﻰ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺭﻭﺯ ﺍﺯ ﻳﻜﻰ ﻃﻠﻮﻉ ﻭ‬
‫ﺩﺭ ﺩﻳﮕﺮﻯ ﻏﺮﻭﺏ ﻣﻰﻛﻨﺪ‪ «...‬ﺻﺤﺖ ﺣﺪﻳﺚ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺁﻥ ﺗﻐﻴﲑ ﺗﺪﺭﳚﻰ ﳏﻞ ﻃﻠﻮﻉ ﻭ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ‪.‬‬
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‫ﺷﺮﻙ = )ﺑﻪ ﻓﺘﺢ ‪ -‬ﺵ( ﻭ ﺷﺮﻛﺖ ﻭ ﻣﺸﺎﺭﻛﺖ ﺑﻪ ﻣﻌﲎ ﺷﺮﻳﻚ ﺷﺪﻥ ﺍﺳﺖ‪.‬‬
‫ﺍﺷﺮﺍﻙ‪ :‬ﺷﺮﻳﻚ ﻛﺮﺩﻥ ]ﻃﻪ‪ .[٣٢-٣١:‬ﺷﺮﻳﻚ‪:‬ﻛﺴﻰ ﻛﻪ ﺩﺭ ﻛﺎﺭﻯ ﻳﺎ ﺩﺭ ﭼﻴﺰﻯ ﺑﺎ ﺩﻳﮕﺮﻯ ﺳﻬﻴﻢ ﺍﺳﺖ ]ﻓﺮﻗﺎﻥ‪ .[٢:‬ﺩﺭ ﺣﻜﻮﻣﺖ ﻭ ﺗﺪﺑﲑ ﻋﺎﱂ ﺷﺮﻳﻜﻰ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺮﺍﺩ ﺍﺯ‬
‫ﺁﻥ ﺷﺮﻳﻚ ﻣﺴﺘﻘﻞ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺧﺪﺍ ﺑﺮﺍﻯ ﺗﺪﺑﲑ ﻋﺎﱂ ﻭﺍﺳﻄﻪ ﻫﺎﺋﻰ ﺍﺯ ﻓﺮﺷﺘﻪ ﻭ ﻏﲑ ﺁﻥ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺷﺮﻙ )ﺑﻪ ﻛﺴﺮ ﺷﲔ( ﺍﺳﻢ ﺍﺳﺖ ﻳﻌﲎ ﻋﻤﻞ ﺷﺮﻙ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺷﺮﻳﻚ ﻭ ﻧﺼﻴﺐ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳـﻪ ]ﻓـﺎﻃﺮ‪،[٤٠:‬‬
‫]ﻟﻘﻤﺎﻥ‪ .[١٣:‬ﻳﻌﲎ ﺷﺮﻙ ﻇﻠﻢ ﺑﺰﺭﮔﻰ ﺍﺳﺖ‪.‬‬
‫ﻣﺸﺮﻙ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺧﺪﺍ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﺑﺪﻫﺪ ﭼﻨﲔ ﺷﺨﺼﻰ ﻗﺎﺑﻞ ﺁﻣﺮﺯﺵ ﻧﻴﺴﺖ ﻣﮕﺮﺁﻥ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺗﻮﺑﻪ ﻛﻨﺪ ]ﻧﺴﺎﺀ‪] ،[٤٨:‬ﻧﺴﺎﺀ‪ .[١١٦:‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﭼﻨﺪ‬
‫ﻣﻄﻠﺐ ﺑﺮﺭﺳﻰ ﺷﻮﺩ‪:‬‬
‫ﺍﻗﺴﺎﻡ ﺷﺮﻙ‬
‫ﺷﺮﻙ ﺍﻗﺴﺎﻣﻰ ﺩﺍﺭﺩ‪.‬‬
‫‪ -١‬ﺷﺮﻙ ﺩﺭ ﺧﻠﻘﺖ‪ ،‬ﻣﺜﻞ ﻋﻘﻴﺪﻩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻗﺪﱘ ﻛﻪ ﺧﲑﺍﺕ ﺭﺍ ﺍﺯ ﻳﺰﺩﺍﻥ ﻭ ﺷﺮﻭﺭ ﺭﺍ ﺍﺯ ﺍﻫﺮﳝﻦ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻳﺰﺩﺍﻥ ﺍﻫﺮﳝﻦ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺳﭙﺲ ﺍﻫﺮﳝﻦ ﺑﺎﻻﺳﺘﻘﻼﻝ ﺷﺮﻭﺭ‬
‫ﺭﺍ ﺁﻓﺮﻳﺪ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ .[١٠٠:‬ﳘﲔ ﻋﻘﻴﺪﻩ ﺑﺎﺷﺪ ﻭ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٩١:‬ﻧﻴﺰ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﻧﻔﻰ ﻣﻌﺒﻮﺩ ﻭ ﺧﺎﻟﻘﻰ ﺟﺰ ﺧﺪﺍ ﺻﺮﻳﺢ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺷﺮﻙ ﺩﺭ ﺗﺪﺑﲑ ﻋﺎﱂ‪ :‬ﻣﺜﻞ ﻋﻘﻴﺪﻩ ﺍﺭﺑﺎﺏ ﺍﻧﻮﺍﻉ ﻛﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺧﺪﺍﻯ ﺩﺭﻳﺎ‪ ،‬ﺧﺪﺍﻯ ﺻﺤﺮﺍ‪ ،‬ﺧﺪﺍﻯ ﺟﻨﮓ‪ ،‬ﺧﺪﺍﻯ ﻋﺸﻖ‪ ،‬ﺧﺪﺍﻯ ﺟﻨﮓ‪ ،،‬ﺧﺪﺍﻯ ﻏﻀﺐ‪ ،،‬ﻭ ﻏﲑﻩ ﺩﺍﺷﺘﻨﺪ ﻭ‬
‫ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﳎﺴﻤﻪﺍﻯ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﻳﺶ ﺩﺭﺳﺖ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﺜﻞ ﻋﻘﻴﺪﻩ ﺳﺘﺎﺭﻩ ﭘﺮﺳﺘﺎﻥ‪ ،‬ﺁﻓﺘﺎﺏ ﭘﺮﺳﺘﺎﻥ‪ ،‬ﻭ ﻋﻘﻴﺪﻩ ﺗﺜﻠﻴﺖ ﺩﺭ ﻫﻨﺪ ﻭ ﺭﻭﻡ ﻭ ﭼﲔ ﻭ ﻣـﺼﺮ‪ ...‬ﻭ ﻋﻘﻴـﺪﻩ‬
‫ﭘﺮﺳﺘﻨﺪﮔﺎﻥ ﺳﺘﺎﺭﻩ ﺷﻌﺮﺍﻯ ﳝﺎﱏ‪ ...‬ﻣﺸﺮﻛﺎﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﺪﺑﺮ ﻋﺎﱂ ﻳﺎ ﺩﺧﻴﻞ ﺩﺭ ﺗﺪﺑﲑ ﻋﺎﱂ ﻣﻰﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﺷﻌﺮﺍﺀ ﻫﺴﺖ ﻛﻪ ﭼﻮﻥ ﻣﻮﺳﻰ ﺧﺪﺍ ﺭﺍ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ﺧﻮﺍﻧﺪ ﻓﺮﻋﻮﻥ‬
‫ﮔﻔﺖ‪ :‬ﺍﻭ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ )ﺁﻳﻪ ‪ (٢٧‬ﻛﻪ ﻓﺮﻋﻮﻥ ﺧﺪﺍ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪﻩ ﲤﺎﻡ ﻋﺎﱂ ﳕﻰﺩﺍﻧﺴﺖ‪.‬‬
‫‪ -٣‬ﺷﺮﻙ ﺩﺭ ﻋﺒﺎﺩﺕ‪ :‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﳕﻰﻛﺮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺘﻬﺎ‪ ،‬ﺍﺭﺑﺎﺏ ﺍﻧﻮﺍﻉ‪ ،‬ﺁﻓﺘﺎﺏ‪ ،‬ﻣﺎﻩ‪ ،‬ﺩﺭﻳﺎ‪ ،‬ﺭﻋﺪ‪ ،‬ﺑﺮﻕ‪ ،‬ﺣﱴ‪ ،‬ﺍﺷﺨﺎﺻﻰ ﻣﺜﻞ ﳕﺮﻭﺩ ﻭ ﻓﺮﻋﻮﻥ ﻭ‪ ...‬ﺭﺍ ﭘﺮﺳﺘﺶ‬
‫ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﻛﻪ ﻛﺘﺎﺏ ﺗﻮﺣﻴﺪ ﺧﺎﻟﺺ ﺍﺳﺖ ﺩﺭ ﺭﺩ‪ ‬ﺍﻳﻦ ﺧﺮﺍﻓﺎﺕ ﺳﺨﺖ ﭘﺎﻓﺸﺎﺭﻯ ﻣﻰﻛﻨﺪ ﺭﺍﺟﻊ ﺑﻪ ﺷﺮﻙ ﺍﻭﻝ ﻣﻰﮔﻮﻳﺪ ﺟﺰ ﺧﺪﺍ ﺧﺎﻟﻘﻰ ﻧﻴﺴﺖ ﻭ ﺍﻭ ﺧﺎﻟﻖ ﻭ ﺁﻓﺮﻳﻨﻨﺪﻩ ﲤﺎﻡ ﺍﺷﻴﺎﺀ‬
‫ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪] ،[١٠١:‬ﺍﻧﻌﺎﻡ‪] ،[١٠٢:‬ﺭﻋﺪ‪] ،[١٦:‬ﻃﻪ‪] ،[٥٠:‬ﺳﺠﺪﻩ‪ .[٧:‬ﻭ ﺁﻳﺎﺕ ﻛﻪ ﺷﺎﻫﺪ ﺍﻧﺪ‪ ،‬ﺧﻠﻘﺖ ﳘﻪ ﭼﻴﺰ ﺩﺭ ﺩﺳﺖ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺭﺍﺟﻊ ﺑﻪ ﻭﺍﺳﻄﻪ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ‬
‫ﮔﻔﺖ‪.‬‬
‫ﺩﺭ ﺭﺩ ﺷﺮﻙ ﺩﻭﻡ ﺍﺻﺮﺍﺭ ﺩﺍﺭﺩ ﻛﻪ ﺟﺰ ﺧﺪﺍ ﺭﺑ‪‬ﻰ‪ ،‬ﻣﺪﺑﺮﻯ‪ ،‬ﻣﺪﻳﺮﻯ ﺑﺎﻻﺳﺘﻘﻼﻝ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻣﮕﺮﺁﻥ ﻛﻪ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺍﺧﺘﻴﺎﺭﻯ ﺑﺪﻫﺪ ]ﺍﻧﻌﺎﻡ‪ .[١٦٣:‬ﺁﻳﻪ ﻣﻄﻠﻖ ﺷﺮﻳﻚ ﺭﺍ ﻧﻔﻰ‬
‫ﲔ« )ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ( ﻳﻌﲎ ﭘﺮﻭﺭﺵ‬
‫ﻣﻰﻛﻨﺪ ﺍﻋﻢ ﺍﺯﺁﻥ ﻛﻪ ﺩﺭ ﺧﻠﻘﺖ ﺑﺎﺷﺪ ﻳﺎ ﺩﺭ ﺗﺪﺑﲑ ﻳﻞ ﺩﺭ ﻋﺒﺎﺩﺕ‪] ،‬ﻓﺮﻗﺎﻥ‪] ،[٢:‬ﺭﻋﺪ‪ .[٣٣:‬ﻭ ﻧﻴﺰ ﺩﺭ ﭼﻬﻞ ﺩﻭ ﻣﻮﺭﺩ ﺁﻣﺪﻩ » ‪‬ﺭﺏ‪ ‬ﺍﻟﹾﻌﺎﹶﻟﻤ ‪‬‬
‫ﺩﻫﻨﺪﻩ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﻠﻤﻪ »ﺍﻟﻠﹼﻪ« ﮔﺬﺷﺖ‪] .‬ﺟﺎﺛﻴﺔ‪] ،[٣٦:‬ﺍﻋﺮﺍﻑ‪ .[٥٤:‬ﻭ ﺧﻼﺻﻪﺁﻥ ﻛﻪ ﺧﺎﻟﻖ ﻭ ﺍﺩﺍﺭﻩ ﻛﻨﻨﺪﻩ ﻋﺎﱂ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﺍﻣﺎ ﺩﺭ ﺭﺩ ﺷﺮﻙ ﺳﻮﻡ‪ :‬ﺑﺎﻳﺪ ﺩﻳﺪ ﻣﺸﺮﻛﺎﻥ ﭼﺮﺍ ﺑﻪ ﻏﲑ ﺧﺪﺍ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻣﺸﺮﻛﺎﻥ ﺑﺘﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺿﺎﺭ ﻭ ﻧﺎﻓﻊ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺍﺯ ﻋﺒﺎﺩﺕ ﺟﻠﺐ ﻧﻔﻊ ﻭ ﺩﻓﻊ ﺿﺮﺭ‬
‫ﺑﻮﺩ ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻏﲑﻩ ﺭﺍ ﭘﺮﺳﺘﺶ ﻣﻰﻛﺮﺩﻧﺪ ﻣﻨﻈﻮﺭ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﺯﻳﺮﺍ ﺩﻓﻊ ﺿﺮﺭ ﻭ ﺟﻠﺐ ﻧﻔﻊ ﺍﺯ ﻓﻄﺮﻳﺎﺕ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻨﻬﺎ ﻭﺍﺳﻄﻪ ﻭ‬
‫ﺷﻔﻴﻌﺎﻥ ﻣﺎ ﻫﺴﺘﻨﺪ ﻭ ﺑﺮﺍﻯ ﻣﺎ ﻫﺴﺘﻨﺪ ﻭ ﺑﺮﺍﻯ ﻣﺎ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﻛﺎﺭ ﺳﺎﺯﻯ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻗﺮﺁﻥ ﻋﻘﻴﺪﻩ ﺁ‪‬ﺎ ﺭﺍ ﭼﻨﲔ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ]ﻳﻮﻧﺲ‪[١٨:‬‬
‫ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦﻫﺎ ﻭﺍﺳﻄﻪﺍﻧﺪ ﻭ ﻗﺪﺭﺕ ﺁﻥ ﺭﺍ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺭ ﺟﻠﺐ ﻧﻔﻊ ﻭ ﺩﻓﻊ ﺿﺮﺭ ﺑﺮﺍﻯ ﻣﺎ ﻣﺆﺛﺮ ﺑﺎﺷﻨﺪ ﻟﺬﺍ ﺁ‪‬ﺎ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫ﻭﱃ ﻗﺮﺁﻥ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻳﻨﻬﺎ ﻧﻔﻊ ﻭ ﺿﺮﺭ ﻧﺪﺍﺭﻧﺪ ﻭ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺷﻔﺎﻋﺘﮕﺮ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ]ﺯﻣﺮ‪ .[٣:‬ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﺍﻳﻨﻜﻪ ﻣﺸﺮﻛﺎﻥ ﻋﻘﻴﺪﻩ ﺑﻪ ﻣﻌﺎﺩ ﻧﺪﺍﻧﺴﺘﻨﺪ ﻧﻈﺮﺷﺎﻥ ﺍﺯ ﺗﻘﺮ‪‬ﺏ ﺑﻪ ﻭﺍﺳﻄﻪ ﺑﺘﺎﻥ ﺟﻠﺐ ﻧﻔﻊ ﻭ ﺩﻓﻊ ﺿﺮﺭ ﺩﻧﻴﻮﻯ ﺑﻮﺩ‪ .‬ﺍﻳﻀﹰﺎ ﺑﻪ ﺣـﻀﺮﺕ ﻧـﻮﺡ‬
‫ﻣﻰﮔﻔﺘﻨﺪ ]ﻫﻮﺩ‪ .[٥٤:‬ﻳﻌﲎ‪ :‬ﺟﺰ ﺍﻳﻦ ﻧﮕﻮﺋﻴﻢ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﺧﺪﺍﻳﺎﻥ ﻣﺎ ﺑﻪ ﺗﻮ ﺁﺳﻴﱮ ﺭﺳﺎﻧﺪﻩ ﻛﻪ ﭼﻨﲔ ﺳﺨﻨﺎﻥ ﻣﻰﮔﻮﺋﻰ‪ .‬ﭼﻨﺎﻥ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺧﺪﺍﻳﺎﻥ ﺁ‪‬ﺎ ﻗﺪﺭﺕ ﺍﺳﻴﺐ ﺭﺳﺎﻧﺪﻥ‬
‫ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﺑﺎ ﲤﺎﻡ ﻛﻠﻤﻪ‪ ،‬ﻣﻌﺒﻮﺩ ﺑﻮﺩﻥ‪ ،‬ﻣﺆﺛﺮ ﺑﻮﺩﻥ‪ ،‬ﻭﺍﺳﻄﻪ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺭﺍ ﻧﻔﻰ ﻣﻰﻛﻨﺪ ]ﺑﻘﺮﻩ‪] .[١٦٥:‬ﻧﺴﺎﺀ‪] .[١٣٩:‬ﺍﻋﺮﺍﻑ‪ .[١٩٤:‬ﺍﻳﻀ ﹰﺎ ]ﺍﻋﺮﺍﻑ‪ .[١٩٨-١٩٧:‬ﺍﻳﻀﹰﺎ ﻓﺮﻣﻮﺩﻩ‬
‫]ﳓﻞ‪ .[٢١-٢٠:‬ﻭ ﺻﺪﻫﺎ ﺁﻳﻪ ﻧﻈﲑ ﺍﻳﻨﻬﺎ ﻛﻪ ﳘﻪ ﺩﺭ ﺭ‪‬ﺩ ﻣﻌﺒﻮﺩﻫﺎﻯ ﺑﺎﻃﻞ ﺁﻣﺪﻩﺍﻧﺪ‪ .‬ﺧﻼﺻﻪ ﺍﻳﻦ ﺑﺮﺭﺳﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪:‬‬
‫ﺧﺎﻟﻖ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺧﺪﺍﺳﺖ‪ .‬ﻣﺪ‪ ‬ﺑﺮ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺧﺪﺍﺳﺖ‪ .‬ﻣﻌﺒﻮﺩ ﳘﻪ ﻋﺎﱂ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﳏﻞ ﻧﺰﺍﻉ‬
‫ﺍﺧﺘﻼﻑ ﭘﻴﺎﻣﱪﺍﻥ ﺑﺎ ﻣﺮﺩﻡ ﺍﻏﻠﺐ ﺩﺭﺑﺎﺭﻩ ﻣﻌﺒﻮﺩ ﺑﻮﺩﻩ ﻧﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺎﻟﻖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﺸﺮﻛﺎﻥ ﻧﻮﻋﹰﺎ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﺧﺎﻟﻖ ﻋﺎﱂ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﻭﱃ ﺑﺘﻬﺎ ﻭ ﺍﺭﺑﺎﺏ ﺭﺍ ﺍﺭﺍﺩﻩ ﻛﻨﻨﺪﻩ‬
‫ﻋﺎﱂ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺑﻪ ﺁ‪‬ﺎ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﭘﻴﺎﻣﱪﺍﻥ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺧﺪﺍ ﻫﻢ ﺧﺎﻟﻖ ﺍﺳﺖ ﻭ ﻫﻢ ﺭﺏ‪ ‬ﻭ ﻣﺪﺑ‪‬ﺮ ﻭ ﻋﺒﺎﺩﺕ ﻫﻢ ﺧﺎﺹ‪ ‬ﺍﻭﺳﺖ‪ .‬ﻭ ﺑﺎﻳﺪ ﺍﻭ ﺭﺍ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺩﺍﻧﺴﺖ ﻭ ﺑﻪ ﺍﻭ‬
‫ﭘﺮﺳﺘﺶ ﻛﺮﺩ ﺑﺘﺎﻥ ﺗﺄﺛﲑﻯ ﺩﺭ ﺍﻣﻮﺭ ﻋﺎﱂ ﻧﺪﺍﺭﻧﺪ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﻓﺮﻣﺎﻧﱪﺍﻧﺪ ﻭ ﻣﻌﺒﻮﺩ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﻓﺮﻣﺎﻳﺪ‪] :‬ﻋﻨﻜﺒﻮﺕ‪ .[٦١:‬ﻳﻌﲎ ﺍﮔﺮ ﺍﺯ ﺁ‪‬ﺎ ﺑﭙﺮﺳﻰ ﻛﺪﺍﻡ ﻛﺲ ﺁﲰﺎﻥﻫﺎ ﻭ ﺯﻣﲔ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺭﺍﻡ ﻛﺮﺩﻩ؟ ﺣﺘﻤﹰﺎ ﺣﺘﻤﹰﺎ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺧﺪﺍ‪ .‬ﺍﻳﻀﹰﺎ ﺁﻳﻬﺊ ‪ ٢٥‬ﻟﻘﻤﺎﻥ‬
‫ﻭ ‪ ٣٨‬ﺯﻣﺮ ﻭ ‪ ٩‬ﺯﺧﺮﻑ ﻭ ﺍﻳﻀﹰﺎ ]ﺯﺧﺮﻑ‪ .[٨٧:‬ﺍﮔﺮ ﺑﭙﺮﺳﻰ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻩ؟ ﺣﺘﻤﹰﺎ ﺣﺘﻤﹰﺎ ﮔﻮﻳﻨﺪ‪ :‬ﺧﺪﺍ‪ .‬ﻭ ﻧﻴﺰ ﺍﻳﻨﻜﻪ ﻣﻰﮔﻔﺘﻨﺪ »ﺷ‪‬ﻔﹶﻌﺎﺅ‪‬ﻧﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ« »ِﻟ‪‬ﻴﻘﱠ ِﺮ ﺑ‪‬ﻮﻧﺎ ِﺍﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺯ‪‬ﻟﹾﻔﻰ«‬
‫ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺧﺎﻟﻖ ﻋﺎﱂ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺁﻳﺎﺕ ‪ -٨٥-٧٣-٦٥-٥٩‬ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻫﻮﺩ ﺁﻳﺎﺕ‪ .٨٤-٦١-٥٠ :‬ﺍﺯ ﺣﻀﺮﺕ ﻧﻮﺡ‪ ،‬ﻫﻮﺩ‪ ،‬ﺻﺎﱀ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﳘﻪ ﻣﻰﮔﻔﺘﻨﺪ‪» :‬ﻳﺎ ﻗﹶـ ‪‬ﻮ ِﻡ‬
‫ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍِﻟ ٍﻪ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ« ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﺻﺤﺒﺖ ﺩﺭﺑﺎﺭﻩ ﻭﺟﻮﺩ ﺧﺪﺍ ﻧﺒﻮﺩﻩ ﻭ ﺑﻪ ﺍﻭ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﺻﺤﺒﺖ ﺩﺭﺑﺎﺭﻩ ﻣﻌﺒﻮﺩ ﺑﻮﺩ ﻛﻪ ﻣﻰﮔﻘﺘﻨﺪ‪ :‬ﴰﺎ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻣﻌﺒﻮﺩﻯ‬
‫ﻧﻴﺴﺖ‪ .‬ﺣﱴ ﺩﺭ ﺟﻮﺍﺏ ﻫﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ‪] :‬ﺍﻋﺮﺍﻑ‪ .[٧٠:‬ﺁﻳﺎ ﺁﻣﺪﻩﺍﻯ ﺗﺎ ﻓﻘﻂ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻴﻢ ﻭ ﺍﺯ ﻣﻌﺒﻮﺩ ﭘﺪﺭﺍﻥ ﺩﺳﺖ ﺑﺮﺩﺍﺭﱘ ﻭ ﻧﻴﺰ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳـﻮﻝ‬
‫»ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻣﻰﻓﺮﻣﻮﺩ »ﻗﹸﻮﻟﹸﻮﺍ ﻻ ﺍِﻟ ‪‬ﻪ ﺍِﻻ ﺍﻟﻠﱠﻪ ﺗ‪‬ﻔﹾ ِﻠﺤ‪‬ﻮﺍ« ﻋﻠﻰ ﻫﺬﺍ ﻭﺟﻮﺩ ﺧﺪﺍ ﻣﻔﺮﻭﻍ ﻋﻨﻪ ﺑﻮﺩﻩ ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﺳﻼﻡ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﺍﺻﺮﺍﺭ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺑﺎﻳﺪ ﺧﺪﺍ ﺭﺍ ﳘﺎﻧﻄﻮﺭ ﻛﻪ‬
‫ﺧﺎﻟﻖ ﺍﺳﺖ ﻣﺪﻳﺮ ﻋﺎﱂ ﺑﺪﺍﻧﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﭘﺮﺳﺘﺶ ﻛﻨﻴﺪ ﻟﺬﺍ ﺗﺒﻠﻴﻐﺎﺕ ﺭﺳﻮﻻﻥ ﺩﺭﺑﺎﺭﻩ ﺭﺑﻮﺑﻴ‪‬ﺖ ﻭ ﺍﻟﻮﻫﻴﺖ ﺑﻮﺩﻩ ﺍﺳﺖ ﮔﺮ ﭼﻪ ﺩﺭﺑﺎﺭﻩ ﻭﺟﻮﺩ ﺧﺪﺍ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ ﳐﺼﻮﺻﹰﺎ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻛﻪ ﺗﺪﺑﲑ ﻋﺎﱂ ﻭ ﻛﺎﺭﻫﺎﻯ ﺁﻥ ﳘﻪ ﺍﺯ ﺧﺪﺍﺳﺖ ﻛﻠﻤﺎﺗﻰ ﺷﲑﻳﻦ ﻭ ﭘﺮ ﻣﻌﻨﺎﺋﻰ ﺩﺍﺭﺩ ﺍﺯ ﲨﻠﻪ ﻓﺮﻣﻮﺩﻩ ]ﳒﻢ‪ .[٤٨-٤٢:‬ﻳﻌﲎ‪ :‬ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﺳـﻮﻯ ﺍﻭﺳـﺖ‪ ،‬ﺍﻭ‬
‫ﻣﻰﮔﺮﻳﺎﻧﺪ‪ ،‬ﺍﻭ ﻣﻰﺧﻨﺪﺍﻧﺪ‪ ،‬ﺍﻭ ﻣﻰﻣﲑﺍﻧﺪ‪ ،‬ﺍﻭ ﺭﻧﺪﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻭ ﻧﺮ ﻭ ﻣﺎﺩﻩ ﺁﻓﺮﻳﺪﻩ‪ ،‬ﺧﻠﻘﺖ ﺁﺧﺮﺕ ﻧﻴﺰ ﺍﺯ ﺍﻭﺳﺖ ﻭ ﺑﺮ ﻋﻬﺪﻩ ﺍﻭﺳﺖ‪ ،‬ﺍﻭ ﰉﻧﻴﺎﺯ ﳕﻮﺩﻩ ﻭ ﻋﻄﺎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﺯ ﻗﻮﻝ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺧﻠﻘﺖ ﻭ ﻫﺪﺍﻳﺘﻢ ﺍﺯ ﺍﻭﺳﺖ‪ .‬ﺍﻭ ﻏﺬﺍﱘ ﻣﻰﺩﻫﺪ‪ ،‬ﺍﻭ ﺳﲑﺍﰈ ﻣﻰﻛﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺮﻳﺾ ﺷﺪﻡ ﺍﻭ ﺷﻔﺎﱘ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻭ ﻣﻰﻣﲑﺍﻧﺪﻡ ﻭ ﺳـﭙﺲ‬
‫ﺯﻧﺪﻩﺍﻡ ﻣﻰﻛﻨﺪ‪ .‬ﺷﻌﺮﺍﺀ‪ .٨١-٧٨:‬ﻭ ﺻﺪﻫﺎ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﺗﺪﺑﲑ ﻛﻠﻴﻪ ﺍﻣﻮﺭ ﻋﺎﱂ ﺭﺍ ﳐﺼﻮﺹ ﺧﺪﺍﻭﻧﺪ ﻣﻰﻛﻨﺪ‪].‬ﺍﻋﺮﺍﻑ‪.[٥٤:‬‬
‫ﻭﺍﺳﻄﻪ ﻭ ﺷﺮﻙ‬
‫ﻼ ﮔﻴﺎﻫﺎﻥ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺑﺎﺭﺍﻥ ﻣﻰﺭﻭﻳﺎﻧﺪ‪ ،‬ﺣﻴـﺎﺕ ﺭﺍ‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻭﺍﺳﻄﻪ ﻏﲑ ﺍﺯ ﺷﺮﻙ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﻭﺍﺳﻄﻪ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﺩ‪ .‬ﻳﻌﲎ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻭﺍﺳﻄﻪﻫﺎ ﻭ ﺍﺳﺒﺎﺏ ﻛﺎﺭ ﻣﻰﻛﻨﺪ‪ .‬ﻣﺜ ﹰ‬
‫ﺑﻮﺳﻴﻠﻪ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ ﺗﺪﺑﲑ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺯﻣﲔ ﺭﻭﺯﻯ ﻣﻰﺩﻫﺪ‪ .‬ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﻣﻠﻚ ﺍﳌﻮﺕ ﻗﺒﺾ ﻣﻰﻛﻨﺪ ﻓﺮﺯﻧﺪﺍﻥ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺑﻪ ﺩﻧﻴﺎ ﻣﻰﺁﻭﺭﺩ‬
‫ﻭ ﻫﻜﺬﺍ‪...‬‬
‫ﭼﻨﺎﻥ ﻛﻪ ﳕﺎﺯ‪ ،‬ﺭﻭﺯﻩ‪ ،‬ﺻﺪﻗﻪ ﻭ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﺭﺍ ﻭﺳﻴﻠﻪ ﺗﻘﺮﺏ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﻣﺎﻣﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﺍﻳﻦ ﻭﺍﺳﻄﻪﻫﺎ ﻭ ﺍﺳﺒﺎﺏ ﺭﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺧﻮﺩ ﻣﺴﺘﻘﻞ ﺑﺪﺍﻧﻴﻢ ﺁﻥ ﺷﺮﻙ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻛﻪ‪ :‬ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺯﻳﺮ ﻧﻈﺮ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺎ ﺍﺟﺎﺯﻩ ﻭ ﻓﺮﻣﺎﻥ ﺧﺪﺍﻛﺎﺭ‬
‫ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺧﻮﺩ ﺍﺳﺘﻘﻼﱃ ﻧﺪﺍﺭﻧﺪ ﺑﻠﻜﻪ » ﹸﻛ ﱡﻞ ﹶﻟ ‪‬ﻪ ﻗﺎﻧِﺘ‪‬ﻮ ﹶﻥ« ﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﳐﺎﻟﻒ ﻗﺮﺁﻥ ﺳﺨﻦ ﻧﮕﻔﺘﻪﺍﱘ ]ﺑﻘﺮﻩ‪ .[٢٥٥:‬ﻫﻴﭻ ﻛﺲ ﺟﺰ ﺑﻪ ﺍﻣﺮ ﻭ ﺍﺫﻥ ﺧﺪﺍ ﻭﺍﺳﻄﻪ ﻧﻴﺴﺖ‪.‬‬
‫ﺧﺪﺍ ﺑﻮﺍﺳﻄﻪﻫﺎ ﳏﻴﻂ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﻪ ﻋﻠﻢ ﺧﺪﺍ ﺍﺣﺎﻃﻪ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﻭ ﻓﺮﻣﻮﺩﻩ ]ﻳﻮﻧﺲ‪ .[٣:‬ﻭ ﺍﻳﻀ ﹰﺎ ]ﺯﻣﺮ‪ .[٤٤:‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ »ﹶﺍ ِﻡ ﺍ‪‬ﺗﺨ‪‬ﺬﻭﺍ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﻠﱠﻪ ﺷ‪‬ﻔﹶﻌﺎ َﺀ ﹸﻗ ﹾﻞ ﹶﺍﻭ‪‬ﻟ ‪‬ﻮ ﻛﺎﻧﻮﺍ ﻻ ﻳ‪‬ﻤ‪ ‬ﻠِﻜﻮ ﹶﻥ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ﻻ ﻳ‪‬ﻌ‪‬ﻘِﻠﹸﻮ ﹶﻥ«‬
‫ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺩﻭ ﺍﳓﺮﺍﻑ ﻋﻤﺪﻩ ﺩﺍﺷﻨﺘﺪ‪ .‬ﻳﻜﻰ ﺍﻳﻦ ﻛﻪ ﺑﺖﻫﺎ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻰﻛﺮﺩﻧﺪ ﻧﻪ ﺧﺪﺍ ﺭﺍ ﻭ ﺧﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ »ﻣﺎ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺍِﻟﱠﺎ ِﻟ‪‬ﻴ ﹶﻘﺮ‪‬ﺑ‪‬ﻮﻧﺎ ﺍِﻟﹶﻰ ﺍﻟﻠﱠﻪ ﺯ‪‬ﻟﻔﹾﻰ« ﺍﻳـﻀ ﹰﺎ ﻣـﻰﮔﻔﺘﻨـﺪ‬
‫]ﺍﻧﺒﻴﺎﺀ‪.[٥٣:‬‬
‫ﺩﻳﮕﺮ ﺁﻥ ﻛﻪ‪ :‬ﺑﺘﻬﺎ ﺭﺍ ﺷﻔﻌﺎﺀ ﻭ ﻭﺍﺳﻄﻪﻫﺎﻯ ﺗﻘﺮﻯ ﻭ ﺍﺳﺒﺎﺏ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ »ﻫﺆ‪‬ﻻ ِﺀ ﺷ‪‬ﻔﹶﻌﺎﺋﹸﻨﺎ ﻋِﻨ‪‬ﺪ‪‬ﺍﻟﻠﱠ ِﻪ« ﻗﺮﺁﻥ ﺩﺭ ﺭﺩ‪ ‬ﺍﻳﻦ ﺩﻭ ﻗﻮﻝ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻳﻨﻬﺎ ﻣﻌﺒﻮﺩ‬
‫ﻧﻴﺴﺘﻨﺪ ﻣﻌﺒﻮﺩ ﳘﺎﻥ ﺧﺎﻟﻖ ﻭ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﻭﺍﺳﻄﻪ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﻭ ﻫﻴﭻ ﻛﺎﺭﻩ ﻫﺴﺘﻨﺪ ]ﳒﻢ‪ .[٢٣:‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺍﻃﻼ ﺩﺭ ﻋﺎﱂ‪ ،‬ﺍﺳﺒﺎﺏ ﻭ ﻭﺍﺳﻄﻪ ﻧﻴﺎﻓﺮﻳﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺍﺣﺘﺮﺍﻡ ﻭ ﺷﺮﻙ‬
‫ﺍﺣﺘﺮﺍﻡ ﻭ ﺷﺮﻙ ﺩﻭ ﭼﻴﺰ ﺟﺪﺍﮔﺎﻧﻪ ﻫﺴﺘﻨﺪ‪ ،‬ﳏﺘﺮﻡ ﺩﺍﺷﱳ ﭼﻴﺰﻯ ﻣﻌﺒﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﺁﻥ ﻧﻴﺴﺖ ﮔﻔﺘﻴﻢ‪ :‬ﻣﺸﺮﻛﺎﻥ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﳕﻰﻛﺮﺩﻧﺪ ﻭ ﺑﺖﻫﺎ ﺭﺍ ﺩﺭ ﺗﺪﺑﲑ ﻋـﺎﱂ ﻣـﺆﺛﺮ‬
‫ﻼ ﺯﻳﺎﺭﺕ ﻗﺒﻮﺭ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﻣﺎﻣﻦ ﻭ ﺻﻠﺤﺎ ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﺍﻳﻦ ﻛﻪ ﻛﺴﻰ ﺻﺎﺣﺐ ﻗﱪ ﺭﺍ ﺷﻔﻴﻊ ﺁﻭﺭﺩﻩ ﻭ ﺑﮕﻮﻳﺪ‪ :‬ﺧﺪﺍﻳﺎ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﺻﺎﺣﺐ ﺍﻳﻦ ﻗﱪ ﺣﻮﺍﺋﺞ ﻣﺮﺍ ﺑﺮ‬
‫ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﻣﺜ ﹰ‬
‫ﺁﻭﺭﺩﻩ ﻛﻦ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻨﻬﺎ ﻣﺼﺪﺍﻕ ﺷﺮﻙ ﻧﻴﺴﺖ ﻭ ﮔﺮﻧﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺁﻥ ﺭﺍ ﲢﺮﱘ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬
‫ﻣﺎ ﻧﻪ ﺑﻪ ﺻﺎﺣﺐ ﻗﱪ ﻋﺒﺎﺩﺕ ﻣﻰﻛﻨﻴﻢ ﻭ ﻧﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﻛﺎﺭﻯ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﻋﺎﱂ ﻣﺴﺘﻘﻞ ﻣﻰﺩﺍﻧﻴﻢ ﺑﻠﻜﻪ ﭼﻮﻥ ﺩﺭ ﺭﺍﻩ ﺭﺿﺎﻯ ﺧﺪﺍ ﻗﺪﻡ ﺑﺮ ﺩﺍﺷﺘﻪ ﻭ ﺑﺎ ﻧﻔﺲ ﻣﺒﺎﺭﺯﻩ ﻛﺮﺩﻩ ﻭ ﭘﻴﺶ ﺧﺪﺍ‬
‫ﳏﺘﺮﻡ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺷﻔﻴﻊ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻴﻢ‪ .‬ﺧﺪﺍ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﺷﻔﻴﻊ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﻰﮔﻮﺋﻴﻢ‪ :‬ﺧﺪﺍﻳﺎ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺍﻳﻦ ﺍﻣﺎﻡ ﻭ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺣﻖ‬
 ‫ﻭﻯ ﻓﻼﻥ ﺩﺭﺩ ﻣﺎ ﺭﺍ ﺩﻭﺍﻛﻦ ﻭ ﺗﻮ ﺧﻮﺩ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺣﻖ ﻗﺮﺍﺭﺩﺍﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻯ ]ﺭﻭﻡ‪ .[٤٧:‬ﺩﺭﺳﺖ ﺍﺳﺖ ﺁ‪‬ﺎ ﺑﺮ ﺗﻮ ﺣﻘﹼﻰ ﻧﺪﺍﺭﻧﺪ ﻭﱃ ﺗﻮ ﺍﻳﻦ ﺣﻖ ﺭﺍ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻯ ﻭ‬
‫ﻓﺮﻣﻮﺩﻩﺍﻯ ]ﻣﺎﺋﺪﻩ‪.[٣٥:‬‬
‫ﳘﭽﻨﲔ ﺗﻘﺒﻴﻞ ﺍﻋﺘﺎﺏ ﻣﻘﺪﺳﻪ ﻭ ﺗﱪﻙ ﺑﻪ ﺁ‪‬ﺎ ﻫﻴﭻ ﻳﻚ ﻣﺼﺪﺍﻕ ﺷﺮﻙ ﻧﻴﺴﺘﻨﺪ ﻭﻫ‪‬ﺎﰉﻫﺎ ﻣﺘﻮﺟﻪ ﻓﺮﻕ ﻣﻴﺎﻥ ﺍﺣﺘﺮﺍﻡ ﻭ ﺷﺮﻙ ﻧﺸﺪﻩ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ‪‬ﻰ ﻣﻰﻛﻨﻨﺪ ﻭ ﺑﻪ ﻗﺒﻮﺭ ﺑﺰﺭﮔﺎﻥ ﺍﻫﺎﻧﺖ‬
‫ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺷﺎﻫﺪ ﺑﺎﺭﺯ ﺍﻳﻦ ﺳﺨﻦ ﺣﺠﺮ ﺍﻻﺳﻮﺩ ﻭ ﻛﻌﺒﻪ ﺍﺳﺖ ﺑﺎﺗﻔﺎﻕ ﺍﻫﻞ ﺍﺳﻼﻡ ﺑﻮﺳﻴﺪﻥ ﻭ ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ ﺑﻪ ﺣﺠﺮ ﺍﻻﺳﻮﺩ ﺟﺎﻳﺰ ﻭ ﺛﻮﺍﺏ ﺍﺳﺖ ﻭ ﳘﭽﻨﲔ ﻛﻌﺒﻪ‪ .‬ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺣﺠﺮ ﺍﻻﺳﻮﺩ ﺭﺍ ﺍﺳﺘﻼﻡ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﻮﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻃﻮﺍﻑ ﻛﻌﺒﻪ ﰱ ﻧﻔﺴﻪ ﻻ ﻳﻀﺮ ﻭ ﻻ ﻳﻨﻔﻊ ﺍﻧﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﺳﲑﻯ ﺩﺭ ﺍﺳﻼﻡ ﻓﺼﻞ‬
‫ﻼ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﻡ‪ .‬ﻭ ﺩﺭ »ﻋﺒﺪ« ﻓﺮﻕ ﺍﺣﺘﺮﺍﻡ ﻭ ﻋﺒﺎﺩﺕ ﺑﻴﺸﺘﺮ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺷﺮﻙ ﻣﻔﺼ ﹰ‬
‫ﻣﺸﺮﻛﺎﻥ ﻭ ﺍﻫﻞ ﻛﺘﺎﺏ‬
‫ﻗﺮﺁﻥ ﳘﻮﺍﺭﻩ ﺍﻫﻞ ﻛﺘﺎﺏ ﺭﺍ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺟﺪﺍ ﻛﺮﺩﻩ‪ .‬ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [١٠٥:‬ﺍﻳﻀ ﹰﺎ ]ﺑﻴ‪‬ﻨﺔ‪ .[١:‬ﻭ ﻧﻴﺰ ﺁﻳﻪ ]ﺑﻴ‪‬ﻨﺔ‪ .[٦:‬ﻭ ﳘﭽﻨﲔ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٨٢:‬ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻋﻴﺴﻰ‬
‫ﻼ ﮔﺬﺷﺖ ﻭﱃ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻓﺮﺁﻥ‬
‫ﺭﺍ ﺧﺪﺍ ﻡ ﭘﺴﺮ ﺧﺪﺍ ﻭ ﻧﻴﺰ ﻋﺰﻳﺮ ﺭﺍ ﭘﺴﺮ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﺁﻳﻪ ‪١٧‬ﻭ‪ ٧٢‬ﻭ ﺳﻮﺭﻩﺗﻮﺑﻪ ﺁﻳﻪ ‪ ٣٠‬ﺁﻣﺪﻩ ﻭ ﺩﺭ »ﺍﺑﻦ« ﻣﻔﺼ ﹰ‬
‫ﻚ‬
‫ﺁ‪‬ﺎ ﺭﺍ ﻣﺸﺮﻛﺎﻥ ﳔﻮﺍﻧﺪﻩ ﺍﺳﺖ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١١٠:‬ﻭ ﺍﻳﻀ ﹰﺎ ﺁ‪‬ﺎ ﺭﺍ ﻛﺎﻓﺮ ﺧﻮﺍﻧﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ]ﺑﻘﺮﻩ‪ .[٨٩:‬ﻭﱃ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﻧﻔﺮﻣﻮﺩﻩ »ﺍﹸﻭﻟِﺌ ‪‬‬
‫ﺸﺮِﻛﹸﻮ ﹶﻥ«‪.‬‬
‫‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭ ﺍﺻﻄﻼﺡ ﻣﺸﺮﻙ ﺍﻧﺪ ﻭ ﺩﺭ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ .[٣١:‬ﺑﻪ ﺷﺮﻙ ﺁ‪‬ﺎ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﱘ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺟﺪﺍ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﺣﻜﺎﻡ ﺍﺳﻼﻣﻰ‬
‫ﻧﻴﺰ ﺑﺎ ﻣﺸﺮﻛﺎﻥ ﻓﺮﻕ ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﺟﺰ ﻳﻪ ﻣﻘﺒﻮﻝ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﻣﺸﺮﻛﺎﻥ‪.‬‬
‫ﺷﺮﻙ ﺟﻠﻰ ﻭ ﺧﻔﻰ‬
‫ﺷﺮﻙ ﺟﻠﻰ ﻳﻜﻰ ﺍﺯ ﺷﺮﻛﻬﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﮔﺬﺷﺖ‪ .‬ﺷﺮﻙ ﺧﻔﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﻧﻴﺰ ﻛﺎﺭﻫﺎ ﻣﺮﺍﻋﺎﺕ ﺑﻜﻨﺪ ﻣﺜﻼ ﺑﮕﻮﻳﺪ‪ :‬ﺍﮔﺮ ﻓﻼﱏ ﻧﺒﻮﺩ ﻋﻴﺎﻝ ﻣﻦ ﺿﺎﻳﻊ ﻣﻰﺷﺪ‬
‫ﻭﱃ ﺍﮔﺮ ﺑﮕﻮﻳﺪ ﺧﺪﺍ ﻓﻼﱏ ﺭﺍ ﺩﺭ ﻛﺎﺭ ﻣﻦ ﺳﺒﺐ ﻛﺮﺩ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺭﺩ ﺁﻳﻪﺍﻯ ﻛﻪ ﺑﺮ ﺷﺮﻙ ﺧﻔﻰ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[١٠٦:‬ﻳﻌﲎ ﺑﺎ ﺍﻳﻨﻜﻪ ﺑﻪ ﺧﺪﺍ ﺍﳝﺎﻥ ﺩﺍﺭﻧـﺪ‬
‫ﻣﺸﺮﻙ ﺍﻧﺪ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺁﻥ ﺷﺮﻙ‪ ،‬ﻗﻮﻝ ﺷﺨﺺ ﺍﺳﺖ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﻓﻼﱏ ﻧﺒﻮﺩ ﻫﻼﻙ ﻣﻰﺷﺪﻡ‪ ،‬ﺍﮔﺮ ﺍﻭ ﻧﺒﻮﺩ‬
‫ﻫﻼﻙ ﻣﻰﺷﺪﻡ‪ ،‬ﺍﮔﺮ ﺍﻭ ﻧﺒﻮﺩ ﺑﻪ ﻓﻼﻥ ﺑﻼ ﮔﺮﻓﺘﺎﺭ ﻣﻰﺷﺪﻡ‪ ،‬ﺍﮔﺮ ﻓﻼﱏ ﻧﺒﻮﺩ ﻋﻴﺎﱂ ﺍﺯ ﺑﲔ ﻣﻰﺭﻓﺖ‪ ،‬ﺁﻳﺎ ﳕﻰﺑﻴﲎ ﻛﻪ ﺑﺮﺍﻯ ﺧﺪﺍ ﺩﺭ ﻣﻠﻜﺶ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻛﻪ ﺍﻭ ﺭﺍ ﺭﻭﺯﻯ ﻣﻰﺩﻫﺪ ﻭ‬
‫ﺍﺯ ﺑﻼ ﻣﻰﺭﻫﺎﻧﺪ‪.‬‬
‫ﺭﺍﻭﻯ ﮔﻮﻳﺪ ﮔﻔﺘﻢ‪ :‬ﻣﻰﮔﻮﻳﺪ ﺍﮔﺮ ﺧﺪﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﻼﱏ ﺑﺮ ﻣﻦ ﻣﻨ‪‬ﺖ ﳕﻰ‪‬ﺎﺩ ﻫﻼﻙ ﻣﻰﺷﺪﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺁﺭﻯ ﺍﻳﻦ ﻋﻴﺐ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻥ ﺷﺮﻙ ﻃﺎﻋﺖ ﺍﺳﺖ ﻧﻪ ﺷﺮﻙ ﺑﻨﺪﮔﻰ‪ ،‬ﺁﻥ ﺩﺭ ﻛﻨﺎﻫﺎﱏ ﺍﺳﺖ ﻛﻪ ﻣﺮﺗﻜﺐ ﻣﻰﺷﻮﻧﺪ ﺩﺭ ﺁ‪‬ﺎ ﺑﻪ ﺷﻴﻄﺎﻥ ﺍﻃﺎﻋﺖ ﺧﺪﺍ ﺷﺮﻳﻚ‬
‫ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﻭ ﺷﺮﻙ ﻋﺒﺎﺩﺕ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻏﲑ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻨﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺍﻳﻦ ﮔﻮﻧﻪ ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﺗﻔﺴﲑ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ ﺷﺮﻙ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪.[١٢١:‬‬
‫ﺳﲑﻯ ﺩﺭ ﺑﻌﻀﻰ ﺁﻳﺎﺕ‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[١٩٠:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺷﺮﻙ ﺧﻔﻰ ﻭ ﻣﺮﺍﻋﺎﺕ ﻏﲑ ﺧﺪﺍ ﺑﺎ ﺧﺪﺍ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮ ﺑﺴﻴﺎﺭ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﭼﻮﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮ ﺑﺴﻴﺎﺭ ﻣﻌﻤﻮﻝ ﺍﺳﺖ‬
‫ﭼﻮﻥ ﺩﺭ ﳐﻤﺼﻪ ﻭ ﻻ ﻋﻼﺟﻰ ﻭﺍﻗﻊ ﺳﻮﺩ ﺑﻪ ﺧﺪﺍ ﺭﻭﻯ ﺁﻭﺭﺩ ﻭ ﭼﻮﻥ ﺍﺯ ﺑﻼ ﺭﻫﺎﺋﻰ ﻳﺎﺑﺪ ﺑﺎﺯ ﺑﻪ ﻋﻮﺍﻣﻞ ﻣﺘﻮﺳﻞ ﺷﺪﻩ ﻭ ﻣﺸﺮﻙ ﻣﻰﮔﺮﺩﺩ ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ ﺫﻳﻞ ﺍﻳﻦ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺭﺍ ﺭﻭﺷﻦ‬
‫ﻣﻰﻛﻨﺪ ]ﳓﻞ‪ .[٥٤:‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﺭﺩ ﻧﻴﺰ ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﺭﻓﻊ ﺧﻄﺮ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺧﺪﺍ ﳒﺎﺕ ﺩﺍﺩ ﻳﺎ ﺧﺪﺍ ﻓﻼﻥ ﭼﻴﺰ ﺭﺍ ﺳﺒﺐ ﻗﺮﺍﺭ ﺩﺍﺩ ﻧﻮﺭﺯﻳﺪﻩﺍﱘ ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺗﺄﺛﲑ ﺍﺳﺒﺎﺏ ﻋﺎﺩﻯ ﻫﺰﺍﺭﺍﻥ ﺷﺮﻃﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﺗﺮﺗﻴﺐ ﺁ‪‬ﺎ ﺟﺰ ﺑﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﻣﻴﺴ‪‬ﺮ ﻧﻴﺴﺖ ﻟﺬﺍ ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﺍﻳﺒﺎﺭﺏ ﺷﺮﻙ ﺍﺳﺖ ﻣﮕﺮ ﺁﻥ ﻃﻮﺭ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﮔﻔﺘﻪ ﺷﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺭﻣﺰ ﻓﻬﻢ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﺷﺮﻙ ﺍﺳﺖ‪ .‬ﻭ ﻧﻈﲑ ﺁﻥ ﺭﺍ ﺩﺭ »ﺭﺯﻕ« ﻣﻰﺗﻮﺍﻥ ﺩﻳﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﭘﻨﺞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺸﺮﻛﲔ ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺍﺳﺖ‪ .‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺁﻥ ﭘﻨﺞ ﺁﻳﻪ ﻣﻄﻠﱮ ﺟﺪﺍﮔﺎﻧﻪﺍﻧﺪ ﻭ ﺁﻳﻪ ﻣﻮﺭﺩ ﲝﺚ ﻣﻄﻠﱮ ﺩﻳﮕﺮ‪ .‬ﻭ ﻣﻰﺷﻮﺩ‬
‫ﺫﻳﺎ ﻣﻄﻠﺐ ﻓﻮﻕ ﺑﺎﺷﻨﺪ ﺍﻟﻨﻬﺎﻳﻪ ﻣﻄﻠﺐ ﺑﻪ ﺗﺪﺭﻳﺞ ﻭ ﺳﻴﻊ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻭ ﺷﺮﻙ ﺟﻠﻰ ﻧﻴﺰ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪] ،[١١٦:‬ﻣﺎﺋﺪﻩ‪ .[٧٢:‬ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪﺁﻥ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﻣﺸﺮﻙ ﺑﺮﻭﺩ ﮔﻨﺎﻫﺶ ﻗﺎﺑﻞ ﻏﻔﺮﺍﻥ ﻧﻴﺴﺖ ﻭ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ‪ .‬ﻭﱃ ﺑﻪ ﺿﺮﻭﺭﺕ ﺍﺳﻼﻡ ﺛﺎﺑـﺖ‬
‫ﺍﺳﺖ ﺍﮔﺮ ﻣﺸﺮﻙ ﺗﻮﺑﻪ ﻛﻨﺪ ﮔﻨﺎﻫﺶ ﺁﻣﺮﺯﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻋﻠﺖ ﻋﺪﻡ ﻏﻔﺮﺍﻥ ﻣﺸﺮﻙ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻠﻘﺖ ﺧﺪﺍﻭﻧﺪﻯ ﺑﺮ ﺍﺳﺎﺱ ﻋﺒﻮﺩﻳ‪‬ﺖ ﻭ ﺭﺑﻮﺑﻴ‪‬ﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺫﺍﺭﻳﺎﺕ‪ .[٥٦:‬ﻭ ﺑﺎ ﺷﺮﻙ ﻋﺒﻮﺩﻳﺖ ﻧﻴﺴﺖ )ﻳﻌﲎ ﺭﺍﺑﻄﻪ‬
‫ﺧﻠﻘﺖ ﺑﺎ ﺧﺪﺍ ﻗﻄﻊ ﺷﺪﻩ ﺍﺳﺖ(‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﻪ ﺍﻭﻝ ﺷﺮﻙ ﳘﻪ ﮔﻨﺎﻫﺎﻥ ﺭﺍ ﻗﺎﺑﻞ ﺁﻣﺮﺯﺵ ﻣﻌﺮﰱ ﻣﻰﻛﻨﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﮔﻨﺎﻫﺎﻥ ﺩﻳﮕﺮ ﳑﻜﻦ ﺍﺳﺖ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﻔﺎﻋﺖ ﻭ ﺍﻋﻤﺎﻝ ﺻﺎﳊﻪ ﻭ ﺭﲪﺖ ﺧﺪﺍﻭﻧﺪ ﲞﺸﻮﺩﻩ ﺷﻮﻧﺪ‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻳ‪‬ﺸﺎ ُﺀ« ﺷﺎﻳﺪ ﺍﺷﺎﺭﻩ ﺑﻪ ﳘﲔ ﺍﺳﺒﺎﺏ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﻮﺍﺭﺩ ﺩﻳﮕﺮ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻭ ﻗﻴﺪ »ِﻟ ‪‬ﻤ ‪‬ﻦ ﻳ‪‬ﺸﺎ ُﺀ« ﺩﺭ ﲨﻠﻪ » ‪‬ﻭ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻣﺎ ﺩ‪‬ﻭ ﹶﻥ ﺫِﻟ ‪‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﭼﻴﺰ ﺩﺭ ﺍﺳﺘﺜﻨﺎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺍﺧﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﺍﻳﱴ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺁﻣﺪﻩ ﻛﺒﺎﺋﺮ ﺩﺭ ﺍﺳﺘﺜﻨﺎﺀ‬
‫ﺩﺍﺧﻞ ﺷﺪ‪ .‬ﺑﻘﻴ‪‬ﻪ ﺩﺭ »ﻏﻔﺮ«‪.‬‬
‫* ]ﺗﻮﺑﻪ‪ .[٢٨:‬ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻫﺮ ﭼﺰ ﻗﺬﺍﺭﺕ ﺩﺍﺭ ﳒﺲ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﺭﺟﻞ ﳒﺲ ‪ -‬ﺍﻣﺮﺃﺓ ﳒﺲ ‪ -‬ﻗﻮﻡ ﳒﺲ‪ ،‬ﻋﻠﹼﺖ ﻋﺪﻡ ﲨﻊ ﻣﺼﺪﺭﻳ‪‬ﺖ ﺍﺳﺖ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻰ ﺍﺯ ﺩﺧﻮﻝ ﻣﺴﺠﺪ ﺑﻪ ﺣﺴﺐ ﻓﻬﻢ ﻋﺮﰱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﲔ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﻣﺎﻧﻊ ﺷﻮﻧﺪ ﻭ ﺗﻌﻠﻴﻞ ﻋﺪﻡ ﺩﺧﻮﻝ ﺑﺎ ﳒﺲ ﺍﻋﺘﺒﺎﺭ ﻧﻮﻋﻰ ﻗﺬﺍﺭﺕ ﻭ ﭘﻠﻴﺪﻯ ﺩﺭ ﻣﺸﺮﻛﺎﻥ‬
‫ﺍﺳﺖ ﻣﺜﻞ ﺍﻋﺘﺒﺎﺭ ﻧﻮﻋﻰ ﺍﺯ ﻃﻬﺎﺭﺕ ﺑﺮﺍﻯ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ .‬ﺍﻳﻦ ﻗﺬﺍﺭﺕ ﻫﺮ ﺁﻥ ﻃﻮﺭ ﺑﺎﺷﺪ ﻏﲑ ﺍﺯ ﳒﺎﺳﺖ ﻣﻌﻤﻮﱃ ﺍﺳﺖ ﻛﻪ ﺣﻜﻢ ﺷﺪﻩ ﺑﺎ ﺁ‪‬ﺎﺑﺎ ﺭﻃﻮﺑﺖ ﳕﻰﺷﻮﺩ ﻣﻼﻗﺎﺕ ﻛﺮﺩ ﲤﺎﻡ‬
‫ﺷﺪ‪.‬‬
‫ﻳﻌﲎ ﺑﻪ ﻣﻌﲎ ﭘﻠﻴﺪ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﳒﺎﺳﺖ ﻣﺸﺮﻛﺎﻥ ﺭﺍ ﳕﻰﺭﺳﺎﻧﺪ‪.‬‬
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‫ﺱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺮﻯ‪ «...‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﺮﺍﺀ ﺍﺯ ﺍﺿﺪﺍﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺧﺮﻳﺪﻥ ﻭ ﻓﺮﻭﺧﱳ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ‪ .‬ﳘﭽﻨﲔ‬
‫ﺷﺮﻯ = )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ( ﺧﺮﻳﺪﻥ‪ .‬ﻓﺮﻭﺧﱳ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ » ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺍﺳﺖ ﻗﻮﻝ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ‪ ،‬ﻣﺼﺪﺭ ﺁﻥ ﺷﺮﺍﺀ ﻭ ﺷﺮﻯ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﺾ‪ :‬ﺍﺷﺘﺮﺍﺀ ﺑﻪ ﻣﻌﲎ ﺧﺮﻳﺪﻥ ﻭ ﻓﺮﻭﺧﱳ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪] .‬ﻳﻮﺳﻒ‪ .[٢٠:‬ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﻧﺎﻗﺼﻰ ﻓﺮﻭﺧﺘﻨﺪ ﺍﻳﻀﹰﺎ ]ﺑﻘﺮﻩ‪ .[٢٠٧:‬ﻛﻪ ﺑﻪ ﻣﻌـﲎ‬
‫ﻓﺮﻭﺧﱳ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﻟﻴﻠﺔ ﺍﳌﺒﻴﺖ ﺩﺭﺑﺎﺭﻩ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ )ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ(‪.‬‬
‫ﺍﺷﺘﺮﺍﺀ ﺩﺭ ﺁﻳﺎﺕ ]ﺑﻘﺮﻩ‪] .[٩٠:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٨٧:‬ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ ﺑﻪ ﻣﻌﲎ ﻓﺮﻭﺧﱳ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺟﺎﻫﺎﺋﻴﻜﻪ ﺑﻪ ﻣﻌﲎ ﻓﺮﻭﺧﱳ ﺍﺳﺖ ﻛﻠﻤﻪ ﺑﻪ ﻣﻌﲎ ﻓﺮﻭﺧﱳ ﺍﺳﺖ ﻛﻠﻤﻪ ﻣﻘﺎﺭﻥ ﺑﺎﺀ ﻣﺒﻴﻊ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٤١:‬ﻭ ﺁﳒﺎ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺧﺮﻳﺪﻥ ﺑﺎﺷﺪ‪ ،‬ﻣﻘﺮﻭﻥ ﺑﻪ ﺑﺎﺀ ﺑﻪ ﻣﻌﲎ ﻗﻴﻤﺖ ﻭ‬
‫ﲦﻦ ﺍﺳﺖ ﳓﻮ ]ﺑﻘﺮﻩ‪.[١٦:‬‬
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‫ﺷﻄﺄ = ﺷﺎﺧﻪ ﻛﻮﭼﻚ )ﺟﻮﺍﻧﻪ( ]ﻓﺘﺢ‪ .[٢٩:‬ﺷﻄﺄ ﺭﺍ ﺍﻫﻞ ﻟﻐﺖ ﻓﺮﺍﺥ ﺍﻟﻨﺨﻞ ﻭ ﺍﻟﺰﺭﻉ ﮔﻔﺘﻪﺍﻧﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﺷﺎﺧﻪﻫﺎﻯ ﻛﻮﭼﻚ ﻭ ﺟﻮﺍﻧﻪﻫﺎ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭﻟﲔ ﺑﺎﺭ ﺍﺯ ﺯﻣﲔ ﻳﺎ‬
‫ﺍﺯ ﺷﺎﺧﻪ ﻣﻰﺭﻭﻳﺪ ﻳﻌﲎ ﻣﺜﻞ ﻳﺎﺭﺍﺕ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺍﳒﻴﻞ ﻣﺎﻧﻨﺪ ﺯﺭﻋﻰ ﺍﺳﺖ ﻛﻪ ﺷﺎﺧﻚ ﺧﻮﺩ ﺭﺍ ﺭﻭﻳﺎﻧﻴﺪ ﻭ ﻧﲑﻭﻣﻨﺪ ﻛﺮﺩ ﺗﺎ ﺳﺨﺖ ﺷﺪ ﻭ ﺑﺮ ﺳﺎﻗﻪﻫﺎﻯ ﺧﻮﺩ‬
‫ﺍﻳﺴﺘﺎﺩ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﻗﺮﺍﺀ ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻓﺘﺢ ﻃﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬
‫ﺷﺎﻃﻰ‪ :‬ﺟﺎﻧﺐ‪ .‬ﺣﺎﺷﻴﻪ ]ﻗﺼﺺ‪ .[٣٠:‬ﺍﺯ ﺣﺎﺷﻴﻪ ﺭﺍﺳﺖ ﻭﺍﺩﻯ ﺩﺭ ﺑﻘﻌﻪ ﻣﺒﺎﺭﻙ ﺍﺭ ﺩﺭﺧﺖ ﻧﺪﺍ ﺷﺪ‪ :‬ﺍﻯ ﻣﻮﺳﻰ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪.‬‬
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‫ﺷﻄﺮ = ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍﻧﺼﻒ‪ ،‬ﻭﺳﻂ‪ ،‬ﺟﻬﺖ ﻭ ﺑﻌﺾ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻣﺜﻼ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ »ﺍﻟﺸﻄﺮ‪ :‬ﻧﺼﻒ ﺍﻟﺸﻰﺀ ﻭ ﺟﺰﺋﻪ‪ ...‬ﻭ ﺍﳉﻤﺔ ﻭ ﺍﻟﻨﺎﺣﻴﺔ«‪ .‬ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺟﻬﺖ ﻭ ﻃﺮﻑ‬
‫ﮔﻔﺘﻪ ﻭ ﺩﻭ ﺷﻌﺮ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﲨﻠﻪ‪:‬‬
‫‪‬ﻭ ﹶﻗ ‪‬ﺪ ﹶﺍ ﹶﻇ ﻠﱠ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺷ ﹾﻄ ِﺮ ﹶﺛ ‪‬ﻐ ِﺮ ﹸﻛ ‪‬ﻢ‬
‫‪‬ﻫ ‪‬ﻮﻝﹲ ﹶﻟ ‪‬ﻪ ﹸﻇ ﹶﻠﻢ‪ ‬ﻳ‪‬ﻐ‪‬ﺸﺎ ﹸﻛ ‪‬ﻢ ﻗِﻄﹾﻌ ﹰﺎ‬
‫ﻳﻌﲎ ﺍﺯ ﻃﺮﻑ ﺳﺮ ﺣﺪﺗﺎﻥ ﺗﺮﺳﻰ ﺑﺮ ﴰﺎ ﺳﺎﻳﻪ ﺍﻓﻜﻨﺪﻩ ﻛﻪ ﭘﺎﺭﻩﻫﺎﻯ ﻇﻠﻤﺖ ﺁﻥ ﴰﺎ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٤٤:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻘﺮﻩ ﺁﻳﺎﺕ ‪ .١٥٠،١٤٩،١٤٤‬ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻳﻪ ﻣﻌﲎ ﻃﺮﻑ ﺑﮕﲑﱘ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ ﺁﻥ ﻭﻗﺖ ﻗﺒﻠﻪ‬
‫ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺍﺳﺖ ﻧﻪ ﻓﻘﻂ ﻛﻌﺒﻪ ﻭ ﺍﮔﺮ ﺑﻌﺾ ﻣﻌﲎ ﻛﻨﻴﻢ ﺷﺎﻣﻞ ﺍﺑﻌﺎﺽ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺍﺯ ﲨﻠﻪ ﻛﻌﺒﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺖ ﺍ ﹾﻟﺤ‪‬ﺮﺍ ‪‬ﻡ« ﻧﻴﺎﻣﺪﻩ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻗﺒﻠﻪ ﺳﺎﺑﻖ ﻳﻌﲎ‬
‫ﻚ ﺍ ﹾﻟ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻚ ﺍ ﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ﹶﺔ« ﻳﺎ » ﹶﻓ ‪‬ﻮﻝﱢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ ﺷﻄﺮ ﺑﻪ ﻣﻌﲎ ﺑﻌﺾ ﺍﺳﺖ ﻭ ﺷﻄﺮ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﻌﺒﻪ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ » ﹶﻓ ‪‬ﻮﻝﱢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﳘﺎﻥ ﺳﻨﮓ ﻣﻌﺮﻭﻑ ﺑﻮﺩ‪ .‬ﭘﺲ ﺷﻄﺮ ﻣﺴﺠﺪ ﺍﻻﻗﺼﻰ ﺑﻪ ﺷﻄﺮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﻪ ﻛﻌﺒﻪ ﺑﺎﺷﺪ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻗﻰ ﻣﻄﻠﺐ ﺩﺭ »ﻗﺒﻠﻪ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
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‫ﺷﻄﻂ = ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ ﻭ ﺍﻧﺪﺍﺯﻩ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺁﻥ ﺑﺎ ﺟﻮﺭ ﺗﻌﺒﲑ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺩﺭ ‪‬ﺎﻳﻪ ﻇﻠﻢ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺣﻖ ﮔﻔﺘﻪ ﺍﺳﺖ‪] .‬ﺹ‪ .[٢٢:‬ﻣﻴﺎﻥ ﻣﺎ ﺑﻪ ﺣﻖ ﺩﺍﻭﺭﻯ ﻛﻦ ﻭ ﺣﻜﻢ‬
‫ﺑﻪ ﺟﻮﺭ ﻧﻜﻦ ﻭ ﺍﺯ ﺣﻖ ﺩﻭﺭﻯ ﻣﻨﻤﺎ ]ﻛﻬﻒ‪ .[١٤:‬ﺁﻥ ﻭﻗﺖ ﻗﻮﻝ ﺑﺎﻃﻞ ﻭ ﺩﻭﺭ ﺍﺯ ﺣﻖ ﮔﻔﺘﻪﺍﱘ‪.‬‬
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‫ﺷﻌﺐ = ﲨﻊ ﻛﺮﺩﻥ‪ .‬ﻣﺘﻔﺮ‪‬ﻕ ﻛﺮﺩﻥ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﲨﻊ‪ ،‬ﺗﻔﺮﻳﻖ‪ ،‬ﺍﺻﻼﺡ‪ ،‬ﺍﻓﺴﺎﺩ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﺩﺭ ﻫﺮ ﺩﻭ ﺿﺪ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﳎﻤﻊ‪ .‬ﺷﻌﺒﻪ ﺑﻪ ﻣﻌﲎ‬
‫ﺏ ‪‬ﺷ ‪‬ﻌ ‪‬ﺒﺔﹲ ِﻣ ‪‬ﻦ ﺍﹾﻟﺠ‪‬ﻨ‪‬ﻮ ِﻥ«‪ .‬ﲨﻊ ﺁﻥ ﺷﻌﺐ )ﺑﺮ ﻭﺯﻥ ﺻﺮﺩ( ﻭ ﺷـﻌﺎﺏ‬
‫ﺗﻜﻪ ﻭ ﻗﺴﻤﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻣﺪﻩ »ﺍﹶ ﹾﻟﺤ‪‬ﻴﺎ ُﺀ ‪‬ﺷ ‪‬ﻌ‪‬ﺒﺔﹲ ِﻣ ‪‬ﻦ ﺍﻟﹾﺎﳝﺎ ِﻥ« ﻭ ﺍﺯ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﺍﹶﻟﺸ‪‬ﺒﺎ ‪‬‬
‫ﺍﺳﺖ‪.‬‬
‫]ﻣﺮﺳﻼﺕ‪ .[٣٠:‬ﻳﻌﲎ ﺑﺮﻭﻳﺪ ﺑﻪ ﺳﻮﻯ ﺳﺎﻳﻪﺍﻯ ﻛﻪ ﺳﻪ ﺷﻌﺒﻪ ﺩﺍﺭﺩ ﻭ ﺳﺎﻳﻪ ﺍﻓﻜﻦ ﻧﻴﺴﺖ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﻇﻞ ﻇﺎﻫﺮﹰﺍ ﺩﻭﺩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﻭﺍﻗﻌﺔ‪.[٤٤-٤١:‬‬
‫ﺩﺭﺳﺖ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﻛﻪ ﻋﻠﺖ ﺳﻪ ﺷﺎﺧﻪ ﺑﻮﺩﻥ ﺁﻥ ﭼﻴﺴﺖ ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬
‫]ﺣﺠﺮﺍﺕ‪ .[١٣:‬ﺩﺭﺑﺎﺭﻩ ﺷﻌﺐ )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ ﻭ ﻓﻠﺲ( ﻛﻪ ﲨﻊ ﺁﻥ ﺷﻌﻮﺏ ﺍﺳﺖ ﺳﻪ ﻗﻮﻝ ﻫﺴﺖ ﻳﻜﻰ ﻗﺒﻴﻠﻪ ﺑﺰﺭﮒ‪ .‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻃﺎﺋﻔﻪ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻣﺜﻞ ﻣﻀﺮ ﻭ ﺍﻳﻦ‬
‫ﻗﻮﻝ ﺍﻛﺜﺮ ﻣﻔﺴﺮﺍﻥ ﺍﺳﺖ‪.‬‬
‫ﺩﻭﻡﺁﻥ ﻛﻪ ﺷﻌﺐ ﻛﻤﺘﺮﺍﺯ ﻗﺒﻴﻠﻪ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺷﻌﺐ ﻗﺒﻴﻠﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺎﺋﻔﻪ ﻭﺍﺣﺪ ﻣﻨﺸﻌﺐ ﺑﺎﺷﺪ ﲨﻊ ﺁﻥ ﺷﻌﻮﺏ ﺍﺳﺖ‪.‬‬
‫ﺳﻮﻡ ﺍﻧﻜﻪ ﺷﻌﻮﺏ ﻋﺠﻢ ﻭ ﻗﺒﺎﺋﻞ ﻋﺮﺏ ﺍﺳﺖ ﺩﺭ ﺻﺎﰱ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻗﻮﻝ ﻗﻤﻰ ﺷﻌﻮﺏ ﻋﺠﻢ ﻭ ﻗﺒﺎﺋﻞ ﻋﺮﺏ ﺍﺳﺖ ﻭ ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﺍﺑﻮ‬
‫ﻋﺒﻴﺪﻩ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺷﻌﻮﺏ ﻋﺠﻢ ﺍﺳﺖ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺗﺸﻌ‪‬ﺐ ﺍﺳﺖ ﻛﻪ ﻧﺴﺐ ﻋﺠﻢ ﺑﺴﻴﺎﺭ ﭘﺮﺍﻛﻨﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻗﺒﺎﺋﻞ ﳐﺘﻠﻂ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﻫﺴﺖ ‪.‬‬
‫ﺯﳐﺸﺮﻯ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﮔﻮﻳﺪ‪ :‬ﺷﻌﺐ ﺑﺎﻻﺗﺮﻳﻦ ﻃﺒﻘﻪ ﺍﺯ ﻃﺒﻘﺎﺕ ﺷﺸﮕﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻋﺮﺏ ﻫﺴﺖ ﻭ ﺁ‪‬ﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﺷﻌﺐ‪ ،‬ﻗﺒﻴﻠﻪ‪ ،‬ﻋﻤﺎﺭﻩ‪ ،‬ﺑﻄﻦ‪ ،‬ﻓﺨﺬ ﻭ ﻓﺼﻴﻠﻪ‪ .‬ﺷﻌﺐ ﺟﺎﻣﻊ‬
‫ﻗﺒﺎﺋﻞ‪ ،‬ﻗﺒﻴﻠﻪ ﺟﺎﻣﻊ ﻋﻤﺎﺋﺮ‪ ،‬ﻋﻤﺎﺭﻩ ﺟﺎﻣﻊ ﺑﻄﻮﻥ‪ ،‬ﺑﻄﻦ ﺟﺎﻣﻊ ﺍﻓﺨﺎﺫ‪ ،‬ﻓﺨﺬ ﺟﺎﻣﻊ ﻓﺼﺎﺋﻞ ﻣﻰﺑﺎﺷﺪ‪ :‬ﺧﺰﳝﻪ ﺷﻌﺐ‪ ،‬ﻛﻨﺎﻧﻪ ﻗﺒﻴﻠﻪ‪ ،‬ﻗﺮﻳﺶ ﻋﻤﺎﺭﻩ‪ ،‬ﻗﺼ‪‬ﻰ ﺑﻄﻦ‪ ،‬ﻫﺎﺷﻢ ﻓﺨﺬ ﻭ ﻋﺒﺎﺱ ﻓﺼﻴﻠﻪ‬
‫ﺍﺳﺖ‪ .‬ﺁﻥ ﺭﺍ ﺷﻌﻮﺏ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻗﺒﺎﺋﻞ ﺍﺯ ﺁﻥ ﻣﻨﺸﻌﺐ ﮔﺮﺩﻳﺪﻫﺎﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻼﻡ ﺭﺍﺩﺭﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻧﻴﺰ ﺍﺯ ﻛﺸ‪‬ﺎﻑ ﻧﻘﻞ ﻛﺮﺩﻩ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﺻﺤﺎﺡ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﻓـﺼﻴﻠﻪ ﺩﺭ‬
‫ﻣﺮﺗﺒﻪ ﺳﻮﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺷﻌﻮﺏ ﲨﺎﻋﺘﻬﺎﻯ ﳐﺘﻠﻂ ﺍﺳﺖ ﻛﻪ ﺗﲑﻩ ﻭ ﻃﺎﺋﻔﻪ ﺩﺭ ﺁ‪‬ﺎ ﻣﻠﺤﻮﻅ ﻧﻴﺴﺖ ﻭ ﺷﻌﺒﻪﻫﺎ ﻭ ﻓﺮﻗﻪﻫﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻣﺮﻭﺯ ﺁﻥ ﺭﺍ ﻣﻠﺖ ﻣﻰﮔﻮﺋﻴﻢ ﺍﺳﺘﻌﻤﺎﻝ ﻋﺮﺏ‬
‫ﻓﻌﻼ ﭼﻨﲔ ﺍﺳﺖ ﻭﺁﻥ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻣﻠﺖ ﺑﻪ ﻛﺎﺭ ﻣﻰﺑﺮﻧﺪ ﻭ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺍﻟﺸﻌﺐ ﺍﻻﻳﺮﺍﱏ‪ ،‬ﺍﻟﺸﻌﺐ ﺍﳌﺼﺮﻯ‪.‬‬
‫ﻭ ﻗﺒﺎﺋﻞ ﳘﺎﻥ ﺗﲑﻩﻫﺎ ﻭ ﻃﺎﺋﻔﻪﻫﺎ ﻭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ ﺑﺰﺭﮒ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻭﻝ ﺁﻳﻪ ﻛﻠﻤﻪ »ﻳﺎ ﺍﹶﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎﺱ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﻄﺎﺏ ﺑﻪ ﻋﻤﻮﻡ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺳﺖ ﻧﻪ ﻓﻘﻂ ﻋﺮﺏ ﻭ ﻣﻮﻗﻊ ﻧﺰﻭﻝ‬
‫ﻗﺮﺁﻥ ﻋﺮﺏ ﻗﺒﻴﻠﻪﻫﺎ ﺑﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﻠﺘﻬﺎ ﻳﻌﲎ‪ :‬ﺍﻯ ﻣﺮﺩﻡ ﻣﺎ ﴰﺎ ﺭﺍ ﻣﻠﺘﻬﺎ ﻭ ﻗﺒﻴﻠﻪﻫﺎ ﮔﺮﺩﺍﻧﺪﱘ ﺗﺎ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻣﻮﺍﺻﻼﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻭ ﳘﻪ ﺭﺍ ﺍﺯ ﻳﻚ ﻧﺮ ﻭ‬
‫ﻣﺎﺩﻩ ﺁﻓﺮﻳﺪﻩﺍﱘ‪ .‬ﻏﺮﺽ ﺍﺯ ﺁﻳﻪ ﻇﺎﻫﺮﹰﺍ ﻧﻔﻰ ﺗﻔﺎﺧﺮ ﺑﺎﺍﻧﺴﺎﺏ ﻭ ﺍﺣﺴﺎﺏ ﺍﺳﺖ ﻭ ﳘﻪ ﻣﺮﺩﻡ ﻳﻜﺴﺎﻥ ﺍﻧﺪ ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﺍﻛﺮﺍﻡ ﺑﺎ ﺗﻘﻮﻯ ﺍﺳﺖ‪.‬‬
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‫ﺷﻌﺮ = )ﺑﻪ ﻓﺘﺢ ﺵ( ﻣﻮﻯ ]ﳓﻞ‪ .[٨٠:‬ﺻﻮﻑ ﺩﺭ ﮔﻮﺳﻔﻨﺪ‪ ،‬ﻭ ﺑﺮ ﺩﺭ ﺷﺘﺮ ﻭ ﺷﻌﺮ ﺩﺭ ﺑﺰ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﭘﺸﻤﻬﺎ ﻭ ﻛﺮﻛﻬﺎ ﻭ ﻣﻮﻫﺎﻯ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺍﺛﺎﺙ ﺧﺎﻧﻪ ﻭ ﻣﺘﺎﻉ ‪‬ﻴ‪‬ﻪ ﻣﻰﻛﻨﻴﺪ ﺗﺎ‬
‫ﻭﻗﱴ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻫﺴﺘﻴﺪ‪.‬‬
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‫ﺷِﻌﺮ = )ﺑﻪ ﻛﺴﺮ ‪ -‬ﺵ( ﺩﺍﻧﺴﱳ‪ .‬ﺯﻳﺮﻛﻰ »ﺷﻌﺮ ﺷﻌﺮﹰﺍ‪ :‬ﻋﻠﻢ ﺑﻪ ‪ -‬ﺷﻌﺮ ﻟﻜﺬﺍ‪ :‬ﻓﻄﻦ ﻟﻪ« ﻭ ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ ﻋﺮﺑﻴ‪‬ﺖ ﻛﻼﻣﻰ ﺍﺳﻦ ﻛﻪ ﻭﺯﻥ ﻭ ﻗﺎﻓﻴﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ(‪.‬‬
‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٥٤‬ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻌﻮﺭ ﺍﻭﻝ ﻋﻠﻢ ﺍﺳﺖ ﺍﺯ ﺭﺍﻩ ﻣﺸﺎﻋﺮ ﻭ ﺣﻮﺍﺱ‪ ...‬ﻭ ﺑﻪ ﻗﻮﱃ ﺷﻌﻮﺭ ﺍﺩﺭﺍﻙ ﺩﻗﻴﻖ ﺍﺳﺖ ﻭ ﻣﺄﺧﻮﺫ ﺍﺯ ﺷﻌﺮ ﺑﻪ ﻣﻌﲎ ﻣﻮﻯ ﻛﻪ ﺩﻗﻴﻖ ﻭ ﻧﺎﺯﻙ‬
‫ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺷﺎﻋﺮ ﻛﻪ ﺑﻪ ﺍﻗﺎﻣﻪ ﻭﺯﻥ ﻭ ﻧﻈﻢ ﻣﺘﻔﻈﻦ ﺍﺳﺖ ﻃﻮﺭﻯ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺷﺎﻋﺮ ﺑﻪ ﻋﻠﺖ ﻓﻄﻨﺖ ﻭ ﺩﻗﹼﺖ ﻣﻌﺮﻓﺖ ﺷﺎﻋﺮ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ‪ .‬ﺷﻌﺮ ﺩﺭ ﺍﺻﻞ ﻋﻠﻢﺩﻗﻴﻖ ﺍﺳﺖ‪ ...‬ﻭ ﺩﺭ ﺗﻌﺎﺭﻑ ﻧﺎﻡ ﻛﻼﻡ ﻣﻮﺯﻭﻥ ﻭ ﻗﺎﻓﻴﻪ ﺩﺍﺭ ﺷﺪﻩ‪ ،‬ﺷﺎﻋﺮﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺻﻨﻌﺖ ﺷﻌﺮ ﺩﺍﻧﺪ‪.‬‬
‫ﺧﻼﺻﻪ ﺁﻧﻜﻪ‪ :‬ﺷﻌﺮ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﲎ ﺩﺍﻧﺴﱳ ﻭ ﺗﻮﺟ‪‬ﻪ ﺧﺎﺹ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺻﻄﻼﺡ ﺑﻪ ﻛﻼﻡ ﻣﻮﺯﻭﻥ ﻭ ﻗﺎﻓﻴﻪ ﺩﺍﺭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺩﻗﺖ ﻭ ﺫﻭﻕ ﳐﺼﻮﺹ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‬
‫ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺍﺿﺎﻓﻪ ﻛﺮﺩ ﻛﻪ ﺷﻌﺮ ﺑﻴﺸﺘﺮ ﺗﻮﺃﻡ ﺑﺎ ﲣﻴ‪‬ﻼﺕ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺧﺎﺭﺝ ﻣﺼﺪﺍﻕ ﺣﻘﻴﻘﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﺷﺎﻋﺮ ﺑﻪ ﻗﺪﺭﺕ ﺧﻴﺎﻝ ﺧﻮﻳﺶ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻗﺎﻟﺐ ﺍﻟﻔﺎﻅ ﺭﳜﺘﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺑﺎﻳﺪ ﭘﺮﺩﺍﺯ ﺑﮕﻮﺋﻴﻢ‪ ،‬ﻛﻔﺎﺭ ﻣﻜﹼﻪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﺍ ﺷﺎﻋﺮ ﻣﻰﮔﻔﺘﻨﺪ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺷﺨﺺ ﺧﻴﺎﻝ ﭘﺮﺩﺍﺯ ﺍﺳﺖ ﻭ ﻛﻠﻤﺎﺗﺶ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺧﻴﺎﻝ‬
‫ﭘﺮﺩﺍﺯ ﺍﺳﺖ ﻭ ﻛﻠﻤﺎﺗﺶ ﻭﺍﻗﻌﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪] ،[١٥٤:‬ﺑﻘﺮﻩ‪ .[٩:‬ﺷﻌﺮ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻳﺎﺕ ﺑﻪ ﻣﻌﲎ ﺩﺍﻧﺴﱳ ﻭ ﺩﺭﻙ ﺍﺳﺖ‪.‬‬
‫]ﻛﻬﻒ‪ .[١٩:‬ﺍﺷﻌﺎﺭ ﺑﻪ ﻣﻌﲎ ﺍﻋﻼﻡ ﺍﺳﺖ ﻳﻌﲎ ﻧﺎﺷﻨﺎﺳﻰ ﻛﻨﺪ ﻭ ﻛﺴﻰ ﺭﺍ ﺑﻪ ﻭﺿﻊ ﴰﺎ ﺑﺎ ﺧﱪ ﻧﻨﻤﺎﻳﺪ‪.‬‬
‫ﺷﻌﺎﺋﺮ‪ :‬ﲨﻊ ﺷﻌﲑﻩ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻋﻼﻣﺖ ﻭ ﻧﺸﺎﻧﻪ ]ﺑﻘﺮﻩ‪ .[١٥٨:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻌﺎﺋﺮ ﺍﻟﻠﹼﻪ ﳏﻠﻬﺎﻯ ﻣﻌﻠﻮﻡ ﻭ ﻧﺸﺎﻧﺪﺍﺭﻯ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﳏﻞ ﻋﺒﺎﺩﺕ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻫﺮ‬
‫ﳏﻞ ﻣﻌﲔ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﻣﺸﻌﺮ ﺁﻥ ﻋﺒﺎﺩﺕ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺩﻭ ﳏﻞ ﻭ ﺩﻭ ﻣﻌﺒﺪ ﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﻣﻜﺎﻥ ﻋﺒﺎﺩﺕ ﺍﻧﺪ‪ .‬ﺩﺭ ﺁﻳﻪ ]ﺣﺞ‪ .[٣٦:‬ﺷﺘﺮﺍﻥ ﻗﺮﺑﺎﱏ ﺷﻌﺎﺋﺮ ﺍﻟﻠﹼﻪﺍﻧﺪ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺫﺑﺢ ﺁ‪‬ﺎ ﺑﻪ ﺧﺪﺍ‬
‫ﻋﺒﺎﺩﺕ ﻣﻰﺷﻮﻧﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬
‫]ﺣﺞ‪ .[٣٣-٣٢:‬ﺑﻨﺎﺑﺮ ﺗﻔﺴﲑ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺮﺍﺩ ﺍﺯ ﺷﻌﺎﺋﺮ ﺷﺘﺮﺍﻥ ﻗﺮﺑﺎﱏ ﺍﻧﺪ ﻛﻪ ﻛﻮﻫﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻃﺮﻑ ﺭﺍﺳﺖ ﻣﻰﺷﻜﺎﻓﻨﺪ ﻭ ﺑﺎ ﺧﻮﺩ ﺍﺯ ﻣﻴﻘﺎﺕ ﺳﻮﻕ ﻣﻰﺩﻫﻨﺪ ﻭ‬
‫ﺍﻳﻦ ﻋﻤﻞ ﺭﺍ ﺍﺷﻌﺎﺭ ﻭ ﺳﻴﺎﻕ ﮔﻮﻳﻨﺪ‪ .‬ﺁﻳﻪ ﺩﻭﻡ »ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓﻴﻬﺎ ﻣ‪‬ﻨﺎ ِﻓ ‪‬ﻊ‪ «...‬ﻣﺆﻳﺪ ﺍﻳﻦ ﺗﻔﺴﲑ ﺍﺳﺖ ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﳏﻠﻬﺎﻯ ﻃﺎﻋﺖ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺗﻌﻴﲔ ﻣﻨﺎﻓﻊ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﳓﺮ ﺍﺯ ﺁ‪‬ﺎ ﻣﻰﺗﻮﺍﻥ ﺑﺮﺩ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻛﺎﰱ ﻭ ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻛﺎﰱ ﻭ ﻓﻘﻴﻪ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﮔﺮ ﺣﺎﺟﺖ ﺑﺎﺷﺪ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ‬
‫ﺁﻥ ﺳﻮﺍﺭ ﺷﻮﺫ ﰉﺁﻥ ﻛﻪ ﺭﳒﺶ ﺩﻫﺪ ﻭ ﺍﮔﺮ ﺷﲑﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﻰﺩﻭﺷﺪ ﰉﺁﻥ ﻛﻪ ﺁﻥ ﺭﺍ ﲤﺎﻡ ﻛﻨﺪ‪.‬‬
‫ﻣﺸﻌﺮ‪ :‬ﺑﻴﺎﺑﺎﻥ ﻣﻌﺮﻭﰱ ﺍﺳﺖ ﻣﺎ ﺑﲔ ﻣﲎ ﻭ ﻋﺮﻓﺎﺕ ﺁﻥ ﺭﺍ ﻣﺸﻌﺮ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﳏﻞ ﻣﻌﲔ ﻭ ﻣﻌﻠﻮﻣﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﻗﺴﻤﱴ ﺍﺯ ﺍﻋﻤﺎﻝ ﺣﺞ ﻛﻪ ﻣﺒﻴﺖ‪ ،‬ﳕﺎﺯ‪ ،‬ﺩﻋـﺎ ﻭ ﻏـﲑﻩ ﺑﺎﺷـﺪ‬
‫]ﺑﻘﺮﻩ‪.[١٩٨:‬‬
‫ﺷﻌﺮ ﻭ ﺷﻌﺮﺍﺀ‬
‫ﺍﺑﺘﺪﺍ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺷﺎﻋﺮ ﻣﻰﮔﻔﺘﻨﺪ ﻣﺮﺍﺩﺷﺎﻥ ﺍﺯ ﺁﻥ ﺧﻴﺎﻝﭘﺮﺩﺍﺯﻯ ﺑﻮﺩ ﻳﻌﲎ ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﺪ ﻭﺍﻗﻌﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ ﺫﻫﻦ ﻭ ﺫﻭﻕ ﻭ ﺧﻴﺎﻝ‬
‫ﺍﻭ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﻣﻰﭘﺮﻭﺭﺍﻧﺪ ﳘﺎﻥ ﻃﻮﺭ ﻛﻪ ﺷﻌﺮﺍ ﺑﻪ ﻧﲑﻭﻯ ﺧﻴﺎﻝ ﻛﺎﻟﻪ ﺭﺍ ﻛﻮﻩ ﻭ ﻛﻮﻩ ﺭﺍ ﻛﺎﻩ ﻣﻰﺑﻴﻨﻨﺪ‪.‬‬
‫]ﺍﻧﺒﻴﺎﺀ‪ .٥:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺷﺨﺺ ﻣﺘﺤﲑ ﺍﺳﺖ ﻛﻪ ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩ ﻣﺒﻬﻮﺵ ﻛﺮﺩﻩ ﮔﺎﻫﻰ ﻣﻰﮔﻮﻳﺪ ﺳﺤﺮ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺷﻌﺮ ﻭ ﮔﺎﻫﻰ ﺧﻮﺍﺏ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻨﺎﻗﻀﻪ ﺁﺷﻜﺎﺭ‬
‫ﺍﺳﺖ ‪.‬‬
‫ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺳﻪ ﻣﺮﺣﻠﻪ ﺗﺮﻗﻰ ﺍﺯ ﺗﻜﺬﻳﺐ ﻗﺮﺁﻥ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﺍﻭﻝ ﮔﻔﺘﻨﺪ‪ :‬ﺧﻮﺍ‪‬ﺎﻯ ﭘﺮﻳﺸﺎﻥ ﺍﺳﺖ ﻭﱃ ﭼﻮﻥ ﺧﻮﺍﺏ ﺩﺭ ﻧﻮﺑﺖ ﺧـﻮﺩ‬
‫ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ ﻭ ﺷﺨﺺ ﭼﻴﺰﻯ ﻣﻰﺑﻴﻨﺪ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺑﻠﻜﻪ ﺍﻓﺘﺮﺍ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﺧﻮﺩﺵ ﺑﺴﺘﻪ ﻭ ﺟﻌﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﱃ ﭼﻮﻥ ﺩﺭﻭﻍ ﺑﺴﱳ ﻧﻴﺰ ﺗﺪﺑﲑ ﻭ ﻓﻜﺮ ﻻﺯﻡ ﺩﺍﺭﺩ ﺍﺯ ﺁﻥ ﻫﻢ ﺗﺮﻗﻰ‬
‫ﻛﺮﺩﻩ ﮔﻔﺘﻨﺪ‪ :‬ﺷﺎﻋﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺭﻭﻯ ﻭﻫﻢ ﻭ ﺧﻴﺎﻝ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﺍﻥ ﻣﺒﺎﺭﺯﻩ ﻛﺮﺩﻩ ﻭ ﻫﺮ ﺩﻭ ﺭﺍ ﻛﻮﺑﻴﺪﻩ ﺍﺳﺖ ﺑﺎﻳﺪ ﺩﻳﺪ ﻛﺪﺍﻡ ﺷﻌﺮ ﻭ ﻛﺪﺍﻡ ﺷﺎﻋﺮ ﻣﻮﺭﺩ ﲪﻠﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﺍﺑﺘﺪﺍ ﺁﻳﺎﺕ ﺭﺍ ﻧﻘﻞ ﺳﭙﺲ ﻣﻄﻠﺐ ﺭﺍ ﺑﺮﺭﺳﻰ‬
‫ﻣﻰﻛﻨﻴﻢ ‪:‬‬
‫]ﻳﺲ‪ .[٦٩:‬ﻣﺎ ﺑﻪ ﺍﻭ ﺷﻌﺮ ﻧﻴﺎﻣﻮﺧﺘﻪﺍﱘ ﻭ ﺷﻌﺮ ﺑﻪ ﺍﻭ ﺳﺰﺍﻭﺍﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻛﻼﻡ ﺍﻭ ﻧﺬﻛﺮ ﻭ ﻗﺮﺁﻥ ﻣﺒﲔ ﺍﺳﺖ‪ ،‬ﺷﻌﺮ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺧﻮﺭﺷﺎﻥ ﺍﻧﺒﻴﺎﺀ ﻧﺒﺎﺷﺪ ﻗﻬﺮﹰﺍ ﻣﻮﻗﻌﻴ‪‬ﺖ ﺧﻮﻳﺶ ﺭﺍ‬
‫ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ‪.‬‬
 ‫]ﺷﻌﺮﺍﺀ‪ .[٢٢٧-٢٢٤:‬ﻳﻌﲎ ﮔﻤﺮﺍﻫﺎﻥ ﺍﺯ ﺷﻌﺮﺍﺀ ﭘﲑﻭﻯ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﳕﻰﺩﺍﱏ ﻛﻪ ﺷﺎﻋﺮﺍﻥ ﺩﺭ ﻫﺮ ﻭﺩﺍﱙ ﮔﺎﻡ ﺑﺮ ﻣﻴﺪﺍﺭﻧﺪ )ﻭ ﺩﺭ ﺗﻮﺳﻦ ﺧﻴﺎﻝ ﻧﺸﺴﺘﻪ ﻭ ﺑﻪ ﻫﺮ ﺳﻮ ﻣﻰﺗﺎﺯﻧـﺪ( ﻭ‬
‫ﻣﻰﮔﻮﻳﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﳕﻰﻛﻨﻨﺪ‪ ،‬ﻣﮕﺮ ﺷﺎﻋﺮﺍﱏ ﻛﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻛﺎﺭ ﻧﻴﻜﻮ ﻛﺮﺩﻩ ﻭ ﺧﺪﺍ ﺭﺍ ﺑﺴﻴﺎﺭ ﻳﺎﺩ ﳕﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎ ﺁﻥ ﻛﻪ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﺍﻥ ﻭ ﭘﲑﻭﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﻛﻮﺑﻴﺪﻩ ﻭﱃ ﺩﺭ ﺁﻳﻪ ﺍﺧﲑ ﺷﺎﻋﺮﺍﻥ ﻣﺆﻣﻦ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩ ﺍﺳﺘﺜﻨﺎﺀ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﻌﺮ ﺁ‪‬ﺎ ﻭ ﺧﻮﺩﺷﺎﻥ ﳑﺪﻭﺡ ﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺩﺭ‪ ‬ﺍﳌﻨﺜﻮﺭ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺭﻭﺯﻯ ﺑﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻣﻰﺭﻓﺘﻴﻢ ﺑﺮ ﺷﺎﻋﺮﻯ ﮔﺬﺷﺘﻴﻢ ﻛﻪ ﺷﻌﺮ ﻣﻰﮔﻔﺖ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﻻﻥ ﳝﺘﻠﻰ‬
‫ﺟﻮﻑ ﺍﻫﺪ ﻛﻢ ﻗﻴﺤﹰﺎ ﺧﲑ ﻣﻦﺁﻥ ﳝﺘﻠﻰ ﺷﻌﺮﹰﺍ« ‪‬ﺪ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﺯ ﻃﺮﻳﻖ ﺷﻴﻌﻪ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺷﻌﺮ ﺟﺎﻫﻠﻴ‪‬ﺖ ﻭ ﺷﻌﺮ ﻏﲑ ﻣﺴﺆﻝ ﲪﻠﻪ‪ ،‬ﺷﻌﺮﻯ ﻛﻪ ﺩﺭ ﺧﺪﻣﺖ ﻫﻮﺳﻬﺎﻯ ﺷﺨﺼﻰ ﺍﺳﺖ ﻭ ﺑﻪ ﺧﺎﻃﺮ ﺷﻌﺮ ﺳﺮﻭﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﻗﺎﺑﻞ ﭘﻴﺎﺩﻩ ﺷﺪﻥ ﺩﺭ ﻋﻤﻞ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻣﺜﻞ ﺗﺎﺑﻠﻮﻫﺎﻯ ﺧﻴﺎﱃ ﻛﻪ ﻧﻔﻌﻰ ﺑﻪ ﺣﺎﻝ ﺟﺎﻣﻌﻪ ﻧﺪﺍﺭﻧﺪ ﻭ ﻓﻘﻂ ﺍﺷﺨﺎﺹ ﻣﻴﻠﻴﻮﻧﺮ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﮔﺰﺍﻑ ﻣﻰﺧﺮﻧﺪ‪ ،‬ﺁﺭﻯ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺷﻌﺎﺭ ﻏﲑ ﻣﺴﺆﻝ ﻭ ﻣﻀﺮ‪ ‬ﻭ ﳏـﺼﻮﻝ‬
‫ﺧﻴﺎﻟﺒﺎﰱ ﻣﻮﺭﺩﲪﻠﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﻧﺴﻞ ﺁ‪‬ﺎ ﺭﺍ ﻗﻄﻊ ﻛﺮﺩ ﻭﱃ ﺑﻌﺪﻫﺎ ﺧﻠﻔﺎ ﺁﻥ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﺷﺎﻋﺮﺍﻥ ﻣﻄﺮﺏ ﻛﻴﺴﻪﻫﺎﻯ ﺯﺭ ﺩﺍﺩﻧﺪ‪.‬‬
‫ﻭ ﮔﺮﻧﻪ ﺷﻌﺮ ﻣﻔﻴﺪ ﻭ ﻣﺒﻴ‪‬ﻦ ﺣﻘﻴﻘﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﺍﻭﻟﻴﺎﺀ ﺩﻳﻦ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ ﺁﻳﻪﺍﺧﲑ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺍﺻﻮ ﹰﻻ ﺳﺨﲎ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻭﻫﻢ ﻭ ﺧﻴﺎﻝ ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﺑﻪ ﺻﻮﺭﺕ ﻧﻈﻢ ﺑﺎﺷﺪ ﻳﺎ ﻧﺜﺮ ﺩﺭ ﺍﺳﻼﻡ ﻧﺬﻣﻮﻡ ﺍﺳﺖ ﻭﱃ ﺑﻴﺎﻥ ﺣﻘﺎﺋﻖ ﺩﺭ ﻫﺮ ﻗﺎﻟﺐ ﻛﻪ ﺑﺎﺷﺪ ﳑﺪﻭﺡ ﻭ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺩﺭﺑﺎﺭﻩ ﺷﻌﺮ ﭼﻪ ﻣﻴﻔﺮﻣﺎﺋﻴﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻣﺆﻣﻦ ﺑﺎ ﴰﺸﲑ ﻭ ﺯﺑﺎﻥ ﺧﻮﻳﺶ ﺟﻬﺎﺩ ﻣﻰﻛﻨﺪ ﺑﻪ ﺧﺪﺍﺋﻴﻜﻪ ﺟﺎﱎ ﺩﺭ ﺩﺳﺖ‬
‫ﺍﻭﺳﺖ ﮔﻮﻳﺎ )ﺑﺎ ﺷﻌﺮ ﮔﻔﱳ( ﺁ‪‬ﺎ ﺭﺍ ﺗﲑ ﺑﺎﺭﺍﻥ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺣﺴ‪‬ﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻓﺮﻣﻮﺩ‪ :‬ﺁ‪‬ﺎ ﺭﺍ ﻫﺠﻮ ﻛﻦ ﺍﻟﻘﺪﺱ ﺑﺎ ﺗﻮ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ ﻫﺠﻮ ﻛﻦ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﺎ ﺗﻮ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻋﻼﻣﻪ ﺍﻣﻴﲎ ﺩﺭ ﺟﻠﺪ ﺩﻭﻡ ﺍﻟﻐﺪﻳﺮ ﺹ ‪ ١‬ﺗﺎ ‪ ٢٤‬ﺩﺭ ﺧﺼﻮﺹ ﺷﻌﺮ ﳑﺪﻭﺡ ﻭ ﺷﻌﺮﺍﺀ ﺣﻖ ﻣﻄﻠﺐ ﺭﺍ ﺍﺩﺍ ﻛﺮﺩﻩ ﺍﺳﺖ ﻃﺎﻟﺒﺎﻥ ﲢﻘﻴﻖ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‪.‬‬
‫ﺁﻳﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺷﻌﺮ ﮔﻔﺘﻪ ﺍﺳﺖ؟‬
‫ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻮﻳﺎ ﺩﺭ ﺟﻨﮓ ﺣﻨﲔ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﺍﻧﺎ ﺍﻟﻨﱮ ﻻ ﻛﺬﺏ ﺍﻧﺎ ﺍﺑﻦ ﻋﺒﺪﺍﳌﻄﻠﺐ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﻨﻜﻪ ﻧﻘﻞ ﺑﺎ » ‪‬ﻭ ﻣﺎ ﻋ‪‬ﻠﱠﻤ‪‬ﻨﺎ ‪‬ﻩ ﺍﻟﺸ‪‬ﻌ ‪‬ﺮ‪ «...‬ﭼﮕﻮﻧﻪ ﻣﻰﺳﺎﺯﺩ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﮔﺮﻭﻫﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺁﻥ ﺷﻌﺮ ﻧﻴﺴﺖ ﮔﺮﻭﻫﻰ ﺩﻳﮕﺮ‬
‫ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﺷﻌﺮ ﮔﻔﱳ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺑﻴﺖ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺯﻳﺎﺩ ﲝﺚ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﻃﺮﺡ ﺭﻭﺍﻳﺖ ﺁﺳﺎﻧﺘﺮ ﺍﺳﺖ ﺍﺯﺁﻥ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‬
‫ﺷﻌﺮ ﺍﺳﺖ ﻳﺎ ﺷﻌﺮ ﺍﺯ ﺭﻭﻯ ﻗﺼﺪ ﻧﻴﺴﺖ‪.‬‬
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‫ﺷِﻌ‪‬ﺮﻯ = )ﺑﻪ ﻛﺴﺮ ﺷﲔ( ]ﳒﻢ‪ [٤٩:‬ﺷﻌﺮﺍﱏ ﳝﺎﱏ ﺳﺘﺎﺭﻩ ﺩﺭﺧﺸﻨﺪﻩﺍﻯ ﺍﺳﺖ ﻭﺍﻗﻊ ﺩﺭ ﺻﻮﺭﺕ ﻓﻠﻜﻰ ﻛﻠﺐ ﺍﻛﱪ ﻛﻪ ﺩﺭﺧﺸﻨﺪﻩﺗﺮﻳﻦ ﺳﺘﺎﺭﮔﺎﻥ ﺛﻮﺍﺏ ﺍﺳﺖ‪ ،‬ﻧﻮﻋﹰﺎ ﺩﺭ ﻣﺎﻫﻬﺎﻯ‬
‫ﺗﺎﺑﺴﺘﺎﻥ ﺩﺭ ﺟﻨﻮﺏ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﳒﻮﻡ ﮔﻮﻳﻨﺪ‪ :‬ﻓﺎﺻﻠﻪ ﺍﻳﻦ ﺳﺘﺎﺭﻩ ﺍﺯ ﺯﻣﲔ ﭘﺎﻧﺼﺪ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ ﻓﺎﺻﻠﻪ ﺧﻮﺭﺷﻴﺪ ﺑﺎﺯﻣﲔ ﺍﺳﺖ ﻭ ﺗﺸﻌﺸﻊ ﺁﻥ ﭼﻬﻞ ﺑﺮﺍﺑﺮ ﺧﻮﺭﺷﻴﺪ‪ .‬ﺣﺠﻢ ﺁﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺯﻣﲔ‪ ،‬ﻭﺯﻥ ﺁﻥ ﺑﻪ‬
‫ﺍﻧﺪﺍﺯﻩ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻓﺸﺮﺩﮔﻰ ﺫﺭﺍﺕ ﺁﻥ ﭘﺎﻧﺼﺪ ﻫﺰﺍﺭ ﺑﺎﺭ ﺍﺯ ﭼﮕﺎﱃ ﺁﺏ ﺯﻳﺎﺩﺗﺮ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺩﺭ ﻓﺎﺻﻠﻪ ﺧﻮﺭﺷﻴﺪ ﺑﻮﺩ‪ .‬ﺯﻣﲔ ﻭ ﺍﻫﻞ ﺁﻥ ﺭﺍ ﻣﻰﺳﻮﺯﺍﻧﻴﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻫﺴﺖ ﻗﻮﻡ ﺧﺰﺍﻧﻪ ﺳﺘﺎﺭﻩ ﺷﻌﺮﻯ ﺭﺍ ﻣﻰﭘﺮﺳﺘﻴﺪﻧﺪ ﻟﺬﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﺪﺍ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺷﻌﺮﻯ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺭﺍ ﭘﺮﺳﺘﺶ ﻛﻨﻴﺪ ﻧﻪ ﺷﻌﺮﻯ ﺭﺍ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺷﻌﺮﻯ ﻧﺎﻡ ﺩﻭ ﺳﺘﺎﺭﻩ ﺍﺳﺖ‪ :‬ﺷﻌﺮﺍﱏ ﳝﺎﱏ‪ ،‬ﺷﻌﺮﺍﻯ ﺷﺎﻣﻰ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﻭﱃ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺍﺯ ﺩﻭﻣﻰ ﺩﺭﺧﺸﻨﺪﻩﺗﺮ ﺍﺳﺖ ﻭ ﺑﺪﺍﻥ ﻋﻠﺖ ﺑﺮﺍﻯ ﻧﺎﺩﺍﻧﺎﻥ ﻣﻌﺒﻮﺩ ﻭﺍﻗﻊ‬
‫ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ‪.‬‬
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‫ﺷﻌﻞ = ]ﻣﺮﱘ‪ .[٤:‬ﺷﻌﻞ ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪﻥ ﺁﺗﺶ ﻭ ﺷﻌﻴﻠﻪ ﻓﺘﻴﻠﻪ ﻣﺸﺘﻌﻞ ﺍﺳﺖ ﺍﺷﺘﻌﺎﻝ ﺭﺃﺱ ﺗﺸﺒﻴﻪ ﺍﺳﺖ ﺑﻪ ﺍﺷﺘﻌﺎﻝ ﺁﺗﺶ ﺍﺯ ﺣﻴﺚ ﺭﻧﮓ‪ .‬ﻳﻌﲎ‪ :‬ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﻣﻦ ﺍﺳﺘﺨﻮﺍﱎ ﺳﺴﺖ‬
‫ﺱ ﺷ‪‬ﻴ‪‬ﺒ ﹰﺎ« ﺍﺯ ‪‬ﺘﺮﻳﻦ ﺍﺳﺘﻌﺎﺭﻩ ﻫﺎﺳﺖ‪ ...‬ﺯﺟﺎﺝ ﮔﻔﺘﻪ‪ :‬ﭼﻮﻥ ﺳﻔﻴﺪﻯ ﺩﺭ ﺳﺮ ﺍﺯ ﺣﺪ‪ ‬ﮔﺬﺷﺖ ﮔﻮﻳﻨﺪ »ﹶﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻌ ﹶﻞ‬
‫ﺷﺪﻩ ﻭ ﺳﺮﻡ ﺍﺯ ﭘﲑﻯ ﺳﻔﻴﺪ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ »ﹶﺍ ‪‬ﺷ ‪‬ﺘ ‪‬ﻌ ﹶﻞ ﺍﻟﺮ‪‬ﹾﺃ ‪‬‬
‫ﺱ ﻓﻼ ٍﻥ«‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪‬ﺭ ﹾﺃ ‪‬‬
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‫ﺷﻌﻴﺐ = ﻳﻜﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻧﺎﻣﻰ ﻛﻪ ﺍﺳﻢ ﻣﺒﺎﺭﻛﺶ ﻳﺎﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺑﻪ ﻣﺮﺩﻡ ﻣﺪﻳﻦ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ ]ﺍﻋﺮﺍﻑ‪ .[٨٥:‬ﭘﺲ ﺍﺯ ﺗﺒﻠﻴﻐﺎﺕ ﻃﺎﻗﺖ ﻓﺮﺳﺎ ﻋﺪﻩﺍﻯ‬
‫ﺑﻪ ﺷﻌﻴﺐ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﻭ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺳﺮ ﺍﳒﺎﻡ ﺍﻭ ﻭ ﻣﺆﻣﻨﺎﻥ ﺍﺯ ﻋﺬﺍﺏ ﳒﺎﺕ ﺑﺎﻓﺘﻪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺴﺨﻂ ﺧﺪﺍ ﮔﺮﻓﺘﺎﺭ ﮔﺮﻳﺪﻧﺪ ]ﻫﻮﺩ‪ .[٩٤:‬ﺩﺭ ﺍﻳﻦ ﻫﺴﺖ ﻛﻪ‬
‫ﺁ‪‬ﺎﺭﺍ ﺻﻴﺤﻪ ﮔﺮﻓﺖ ﺩﺭ ﺳﻮﺭﻩ ﻋﻨﻜﺒﻮﺕ ﻫﺴﺖ ]ﻋﻨﻜﺒﻮﺕ‪ [٣٧:‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﺷﻌﺮﺍﺀ‪ .[١٨٩:‬ﺍﺯ ﳎﻤﻮﻉ ﺍﻳﻦ ﺳﻪ ﺁﻳﻪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪ ،‬ﺍﺑﺮ ﻋﺬﺍﺏ ﺩﺭ ﺁﲰﺎﻥ ﻇﺎﻫﺮ‬
‫ﺷﺪﻩ ﺳﭙﺲ ﺭﻋﺪ ﻭ ﺑﺮﻗﻰ ﻣﻬﻴﺐ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺍﺯ ﺷﺪ‪‬ﺕ ﺻﺪﺍﻯ ﺭﻋﺪ ﳘﻪ ﺑﻪ ﻟﺮﺯﻩ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻴﺠﺎﻥ ﺷﺪﻩﺍﻧﺪ ﻭ ﺷﺎﻳﺪ ﺻﺎﻋﻘﻪ ﻫﻢ ﺁ‪‬ﺎ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺷﻌﻴﺐ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﻮﺳﻰ ﺗﺰﻭﻳﺞ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﻣﺸﺮﻭﺣﹰﺎ ﺩﺭ ﺳﻮﺭﻩ ﻗﺼﺺ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﮔﺮﭼﻪ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻧﺎﻡ ﺷﻌﻴﺐ ﺫﻛﺮ ﻧﺸﺪﻩ ﻭﱃ ﻣﺴﻠﹼﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ‬
‫ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ»ﺷﻴﺦ ﻛﺒﲑ« ﺷﻌﻴﺐ ﺍﺳﺖ ﻭ ﻣﻮﺳﻰ ﺍﺯ ﻣﺼﺮ ﺑﻪ ﻣﺪﻳﻦ ﺁﻣﺪﻩ ﺑﻮﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻗﺼﺺ‪ .[٢٣:‬ﻭﮔﻔﺘﻴﻢ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺍﻫﻞ ﻣﺪﻳﻦ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬
‫ﻧﺎﻡ ﻣﺒﺎﺭﻙ ﺷﻌﻴﺐ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺩﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‪:‬‬
‫ﺍﻋﺮﺍﻑ‪.٩٢،٩١،٩٠،٨٨،٨٥ :‬‬
‫ﻫﻮﺩ‪.٩٤،٩١،٨٧،٨٤:‬‬
‫ﺷﻌﺮﺍﺀ‪.١٧٧:‬‬
‫ﻋﻨﻜﺒﻮﺕ‪.٣٦:‬‬
‫ﻧﺎﻡ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﺑﺰﺭﮒ ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺭﻋﻮﺋﻴﻞ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﻮﺳﻰ ﺩﺍﺩ )ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ﺩﻭﻡ ﺑﻨﺪ‪ (١٨‬ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺍﺳﻼﻣﻰ ﻫﺴﺖ ﻛﻪ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ‬
‫ﺷﻮﻕ ﺧﺪﺍ ﺁﻥ ﻗﺪﺭ ﮔﺮﻳﺴﺖ ﺗﺎ ﭼﺸﻤﺎﻧﺶ ﻧﺎﺑﻴﻨﺎﮔﺮﺩﻳﺪ‪ .‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺁﺯﺭﺩﻩ ﺷﺪﻥ ﻭ ﻛﻢ ﻧﻮﺭ ﺷﺪﻥ ﭼﺸﻤﺎﻧﺶ ﺑﺎﺷﺪ‪.‬‬
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‫ﺷﻐﻒ = ]ﻳﻮﺳﻒ‪ .[٣٠:‬ﺷﻐﺎﻑ ﻏﻼﻑ ﻗﻠﺐ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ ﻓﺎﻋﻞ »ﺷﻐﻔﻬﺎ« ﻓﱴ ﺍﺳﺖ ﻳﻌﲎ ﳏﺒ‪‬ﺖ ﺟﻮﺍﻥ ﻏﻼﻑ ﻗﻠﺐ ﺯﻥ ﺭﺍ ﭘﺎﺭﻩ ﻛـﺮﺩﻩ ﻭ ﺩﺭ‬
‫ﺟﻮﻓﺶ ﻧﺸﺴﺘﻪ ﺍﺳﺖ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﺣﺐ ﺷﺪﻳﺪ ﻭ ﺟﺎ ﮔﺮﻓﺘﻪ ﺩﺭ ﻗﻠﺐ‪ .‬ﺍﺯ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻭ ﺑﺎﻗﺮ ﻭ ﺻﺎﻏﺪﻕ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﺩﻳﮕﺮﺍﻥ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﺭﺍ »ﺷﻌﻔﻬﺎ«‬
‫ﺑﺎ ﻋﲔ ﻣﻬﻤﻠﻪ ﺧﻮﺍﻧﺪﻩ ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺷﻌﻔﻬﺎ ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺑﻪ ﻫﺮ ﺟﺎ ﺑﺮﺩ ﻣﺸﺘﻖ ﺍﺳﺖ ﺍﺯ ﺷﻌﻔﺎﺕ ﺍﳉﺒﺎﻝ )ﻗﻠﻪﻫﺎﻯ ﻛﻮﻫﻬﺎ( ﻳﻌﲎ ﺍﺯ ﳏﺒﺖ ﺍﻭ ﺭﺍ ﺳﺮ ﮔﺮﺩﺍﻥ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﺯﻥ ﻋﺰﻳﺰ ﺍﺯ ﻏﻼﻣﺶ ﻛﺎﻡ ﻣﻰﺧﻮﺍﻫﺪ ﻛﻪ ﻋﺸﻖ ﻏﻼﻡ ﺩﺭ ﺩﻟﺶ ﻧﺸﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻳﻚ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻐﻞ = ]ﻓﺘﺢ‪ .[١١:‬ﺍﻣﻮﺍﻝ ﻭ ﺍﻫﻞ ﻭ ﻋﻴﺎﻝ ﻣﺸﻐﻮﻝ ﻭ ﮔﺮﻓﺘﺎﺭﻣﺎﻥ ﻛﺮﺩ ]ﻳﺲ‪.[٥٥:‬‬
‫ﺷﻐﻞ ﺭﺍ )ﺑﺮ ﻭﺯﻥ ﻋ‪‬ﻨ‪‬ﻖ ﻭ ﻗﹸﻔﻞ( ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﻣﺸﻐﻮﻟﻴ‪‬ﺖ ﺑﻪ ﺧﺼﻮﺻﻰ ﻣﺘﻨﻌ‪‬ﻢ ﺍﻧﺪ‪.‬‬
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‫ﺷﻔﺎ = ‪-‬ﺑﻪ ﻓﺘﺦ ﺵ( ﻛﻨﺎﺭ‪ .‬ﺣﺎﺷﻴﻪ »ﺷﻔﺎ ﺍﻟﺒﺌﺮ« ﻳﻌﲎ ﻛﻨﺎﺭ ﭼﺎﻩ‪ ،‬ﻧﺜﻨﻴﻪ ﺁﻥ ﺷﻔﻮﺍﻥ‪ ،‬ﲨﻊ ﺁﻥ ﺍﺷﻔﺎﺀ ﺍﺳﺖ )ﳎﻤﻊ ‪ -‬ﻣﻔﺮﺩﺍﺕ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٣:‬‬
‫ﻳﻌﲎ ﺩﺭ ﻛﻨﺎﺭ ﮔﻮﺩﺍﱃ ﺍﺯ ﺁﺗﺶ ﺑﻮﺩﻳﺪ ﺍﺯ ﺁﻥ ﳒﺎﺗﺘﺎﻥ ﺩﺍﺩ ﻏﺮﺽ ﺍﺯ ﻛﻨﺎﺭ ﺁﺗﺶ ﻫﻼﻛﺖ ﺍﺳﺖ‪] .‬ﺗﻮﺑﻪ‪.[١٠٩:‬‬
‫ﺷﻔﺎﺀ‪ :‬ﺑﻪ ﻛﺴﺮ )ﺵ( ﺑﻪ ﻣﻌﲎ ﺻﺤ‪‬ﺖ ﻭ ﺳﻼﻣﺖ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺍﳌﺮﺽ ﺭﺳﻴﺪﻥ ﺑﻪ ﻛﻨﺎﺭ ﺳﻼﻣﱴ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺳﻢ ﮔﺮﺩﻳﺪﻩ ﺑﻪ ﺻﺤ‪‬ﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺩﻭﺍ ﻧﻴﺰ ﮔﻔﺘﻪ‬
‫ﺍﺳﺖ ﺍﺯ ﺑﺎﺏ ﺗﺴﻤﻴﻪ ﺳﺒﺐ ﺑﻪ ﺍﺳﻢ ﻣﺴﺒ‪‬ﺐ ﻛﻪ ﺩﻭﺍ ﺳﺒﺐ ﺻﺤﺖ ﺍﺳﺖ ]ﺷﻌﺮﺍﺀ‪] ،[٨٠:‬ﺍﺳﺮﺍﺀ‪ .[٨٢:‬ﺑﻨﺎﺑﺮﺁﻥ ﻛﻪ »ﻣِﻨ‪‬ﺎﻟﹾ ﹸﻘﺮ‪‬ﺁ ِﻥ« ﺑﻴﺎﻥ »ﻣﺎ« ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺁﻧﭽﻪ‬
‫ﺷﻔﺎ ﻭ ﺭﲪﺖ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ ﻣﺎﺯﻝ ﻣﻰﻛﻨﻴﻢ ﻭ ﺁﻥ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﻇﺎﳌﺎﻥ ﺟﺰ ﺯﻳﺎﻥ ﳕﻰﺍﻓﺰﺍﻳﺪ ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺗﺰ ﺷﻔﺎ ﺻﺤﺖ ﻗﻠﺐ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﻳﻮﻧﺲ‪ .[٥٧:‬ﻣﺮﺽ ﺗﻨﻬﺎ ﻣﺮﺽ ﺑﺪﻥ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻗﺮﺁﻥ ﺍﺯ ﻣﺮﺽ ﻗﻠﺐ ﻧﻴﺰ ﻧﺎﻡ ﻣﻰﺑﺮﺩ ﻛﻪ ﺍﺯ ﻣﺮﺽ ﺑﺪﻥ ﺷﺪﻳﺪ ﻭ‬
‫ﺻﻌﺐ ﺍﻟﻌﻼﺝ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] ،[١٠:‬ﺍﺣﺰﺍﺏ‪.[٣٢:‬‬
‫ﻗﻠﺐ ﻣﺮﻳﺾ ﺩﻭﺍﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ(‪.‬‬
‫ﻗﺮﺁﻥ ﺷﻔﺎ ﻭ ﺩﻭﺍﻯ ﺩﺭﺩﻫﺎﻯ ﻗﻠﻮﺏ ﺍﺳﺖ ﺷﻚ‪ ،‬ﺣﻘﺪ‪ ،‬ﺣﺴﺪ‪ ،‬ﺷﺮﻙ‪ ،‬ﻛﻔﺮ‪ ،‬ﻧﻔﺎﻕ ﻛﻪ ﺍﻣﺮﺍﺽ ﻗﻠﻮﺏ ﺍﻧﺪ ﺑﻪ ﻭﺳﻴﻠﻪ ﻗﺮﺁﻥ ﺯﺩﻭﺩﻩ ﻣﻰﺷﻮﻧﺪ » ‪‬ﻫ ‪‬ﻮ ﺷِﻔﺎﺀٌ« ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻣﻌﺮﻓﺖ‪،‬‬
‫ﺍﳝﺎﻥ‪ ،‬ﻋﺎﻃﻔﻪ‪ ،‬ﺍﻧﺼﺎﻑ‪ ،‬ﻭ ﻏﲑﻩ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﻭﺍﺭﺩ ﻗﻠﻮﺏ ﻣﻰﺷﻮﻧﺪ ﻭ ﺁ‪‬ﺎﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺭﲪﺖ ﺍﻧﺪ ﻟﺬﺍ ﺩﺭ ﺯﺩﻭﺩﻥ ﺍﺳﻘﺎﻡ ﻗﻠﺐ ﺷﻔﺎﺀ ﻭ ﺩﺭ ﻭﺍﺭﺩ ﻛﺮﺩﻥ ﻓﻀﺎﺋﻞ ﺑﻪ ﻗﻠﺐ ﺭﲪﺖ‬
‫ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[١١١:‬ﺍﻳﻦ ﻗﺮﺁﻥ ﻳﻜﭙﺎﺭﭼﻪ ﺭﲪﺖ ﻭ ﺷﻔﺎﺀ ﺍﺳﺖ ﻇﺎﳌﺎﻥ ﺭﺍ ﺟﺰ ﺯﻳﺎﻥ ﻧﻴﺎﻓﺰﺍﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺧﺴﺮ« ﮔﺬﺷﺖ‪.‬‬
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‫ﺻﻴ‪ ‬ﺮ ‪‬ﻩ ‪‬ﺯﻭ‪‬ﺟﹰﺎ‬
‫ﺿﻢ‪ ‬ﺷ‪ ‬ﻰ ٍﺀ ﺍِﱃ ِﻣ ﹾﺜ ِﻠ ِﻪ« ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ » ‪‬ﺷﻔﱠ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﺩ‪ :‬‬
‫ﺷﻔﻊ = ﺷﻔﻊ ﻭ ﺷﻔﺎﻋﺖ ﻫﺮ ﺩﻭ ﻣﺼﺪﺭ ﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﻣﻨﻈﻢ ﻛﺮﺩﻥ ﭼﻴﺰﻯ ﺑﻪ ﭼﻴﺰﻯ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ »ﺍﻟﺸ‪ ‬ﹾﻔ ‪‬ﻊ‪ :‬‬
‫ﻑ ﺍِﻟﹶﻰ ﺍﻟﹾﻮﺍ ِﺣ ِﺪ ﺛﺎﻧِﻴ ﹰﺎ«‪.‬‬
‫ﻯ ﺍﹶﺿﺎ ‪‬‬
‫ِﺍ ‪‬‬
‫]ﻓﺠﺮ‪ .[٤-٣:‬ﺷﻔﻊ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺟﻔﺖ ﭼﻨﺎﻧﻜﻪ ﻭﺗﺮ ﺑﻪ ﻣﻌﲎ ﺗﻚ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻗﺴﻢ ﺑﻪ ﺟﻔﺖ ﻭ ﺗﻚ ﻭ ﻗﺴﻢ ﺑﻪ ﺷﺐ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﻰﺭﻭﺩ‪ .‬ﺗﻔﺴﲑ ﺍﻳﻦ ﺁﻳـﻪ ﺩﺭ‬
‫»ﻓﺠﺮ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﺷﻔﺎﻋﺖ‬
‫ﻇﺎﻫﺮﹰﺍﺷﻔﺎﻋﺖ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺷﻔﺎﻋﺖ ﮔﻮﺋﻴﻢ ﻛﻪ ﺷﻔﻴﻊ ﺧﻮﺍﻫﺶ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﻧﺎﻗﺺ ﻃﺮﻑ ﻣﻨﻀ‪‬ﻢ ﻣﻰﻛﻨﺪ ﻭ ﻫﺮ ﺩﻭ ﳎﻤﻮﻋﹰﺎ ﭘﻴﺶ ﺧﺪﺍ ﺍﺛﺮ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﺎ ﺩﺭ ﻧﻈﺮ‬
‫ﻼ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﺎ ﺍﺟﺎﺯﻩ ﺧﺪﺍ ﺧﻮﺍﻫﺶ‬
‫ﮔﺮﻓﱳ ﺍﻳﻨﻜﻪ ﺍﻧﮕﻴﺰﺍﻧﻨﺪﻩ ﺷﻔﻴﻊ‪ ،‬ﺧﺪﺍﺳﺖ ﻭ ﺍﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﭼﻨﲔ ﺧﻮﺍﻫﺸﻰ ﺑﻜﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪ .‬ﻣﺜ ﹰ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻋﻤﻞ ﻧﺎﻗﺺ ﻣﺆﻣﻦ ﺗﻮﺃﻡ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺩﻧﻴﺎ ﺷﻔﺎﻋﺖ ﺭﻫﱪﻯ ﺩﺍﺭﺩ ﻭ ﻭﺍﺳﻄﻪ ﺩﺭ ﺭﺳﺎﻧﺪﻥ‬
‫ﺍﺣﻜﺎﻡ ﺧﺪﺍﺳﺖ‪ ،‬ﺩﺭ ﺁﺧﺮﺕ ﻧﻴﺰ ﻭﺍﺳﻄﻪ ﺩﺭ ﺟﻠﺒﻤﻐﻔﺮﺕ ﺧﺪﺍﺳﺖ‪ .‬ﻟﺬﺍ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﻣﻰﻭﺷﺪ ﻋﻠﻰ ﻫﺬﺍ ﺷﻔﻴﻊ ﺑﻪ ﻣﻌﲎ ﻭﺍﺳﻄﻪ‪ ،‬ﻭﺳﻴﻠﻪ‪ ،‬ﻭ ﻛﻤﻚ ﺍﺳﺖ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﺑﺮﺭﺳﻰ ﻛﺮﺩ ﻳﻜﻰ ﺍﺯ ﺟﻬﺖ ﺗﻜﻮﻳﻦ ﻭ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻬﺖ ﺗﺸﺮﻳﻊ‪ .‬ﺍﻣﺎ ﺍﺯ ﺟﻬﺖ ﺗﻜﻮﻳﻦ ﺍﺯ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﻛﻪ ﻛﻠﻴﻪ ﺍﺳﺒﺎﺏ ﻭ ﻭﺳﺎﺋﻞ‬
‫ﺯﻧﺪﮔﻰ ﻧﺴﺒﺖ ﺑﻪ ﻣﺴﺒ‪‬ﺒﺎﺕ ﻭ ﺭﺳﺎﻧﺪﻥ ﺭﲪﺖ ﺧﺪﺍ ﺑﻪ ﺧﻠﻖ ﻭﺍﺳﻄﻪ ﻭ ﺷﻔﻴﻊ ﺍﻧﺪ ]ﻳﻮﻧﺲ‪.[٣:‬‬
‫ﲨﻠﻪ »ﻣﺎ ِﻣ ‪‬ﻦ ﺷ‪‬ﻔﻴ ٍﻊ ﺍِﻟﹼﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﺍ ﹾﺫِﻧ ِﻪ« ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﺁ‪‬ﺎ ﻧﻴﺰ ﺷﻔﻴﻊ ﻭ ﻭﺍﺳﻄﻪ ﺭﲪﺖ ﺧﺪﺍﻳﻨﺪ ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٥٥:‬ﻭ ﺍﻳﻀﹰﺎ ]ﺯﻣﺮ‪ .[٤٤:‬ﻭ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ‬
‫]ﺳﺠﺪﻩ‪ [٤:‬ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﻧﻀﻤﺎﻡ ﺍﺳﺒﺎﺏ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺍﳒﺎﻡ ﻣﻰﭘﺬﻳﺮﺩ ﻣﺜﻞ »‪‬ﻳ ‪‬ﺪﺑ‪ ‬ﺮ ﺍﹾﻟ ﹶﺎ ‪‬ﻣ ‪‬ﺮ«‪ .‬ﺍﻣﺎ ﺍﺯ ﺟﻬﺖ ﺗﺸﺮﻳﻊ‪ :‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻠﻴﻪ ﺍﻋﻤﺎﻝ ﻭﺳﺎﺋﻞ ﻭ‬
‫ﺷﻔﻴﻌﺎﻧﻨﺪ ﺩﺭ ﺟﻠﺐ ﺭﲪﺖ ﻭ ﻣﻐﻔﺮﺕ ﺧﺪﺍﻭﻧﺪ ﻣﺎﺋﺪﻩ‪ .[٣٥:‬ﻭﺳﻴﻠﻪﺍﻯ ﻛﻪ ﻣﻰﺗﻮﺍﻥ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻃﻠﺐ ﻛﺮﺩ ﳘﺎﻥ ﺭﺍﻩﻫﺎ ﻭ ﺍﻋﻤﺎﱃ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴـﺰ‬
‫ﺷﻔﻴﻌﺎﻥ ﺁﺧﺮﺗﻨﺪ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺪﻳﻦ ﻣﻘﺎﻡ ﻣﻨﺼﻮﺏ ﺍﻧﺪ ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍﺳﺖ‬
‫ﺁﻳﺎﺗﻰ ﺩﺍﺭﱘ ﻛﻪ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻫﻴﭻ ﺷﻔﻴﻌﻰ ﻧﻴﺴﺖ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺍﺫﻥ ﺧﺪﺍﻭﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ‪ ٢٥٥‬ﺑﻘﺮﻩ ﻭ ‪ ٣‬ﻳﻮﻧﺲ ﮔﺬﺷﺖ ﺍﻳﻀ ﹰﺎ ]ﺯﻣﺮ‪.[٤٤:‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﻧﺪ ﺩﺭ ﺍﻳﻨﻜﻪ ﺷﻔﻴﻊ ﺭﺍ ﺑﺎﻳﺪ ﺧﺪﺍ ﻣﻨﺼﻮﺏ ﻛﻨﺪ ﻭ ﺑﻪ ﻭﻯ ﺍﺟﺎﺯﻩ ﺩﻫﺪ‪ ،‬ﺁﻳﻪ ﺍﺧﲑ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻣﻄﻠﻖ ﺷﻔﺎﻋﺖ ﻣﺎﻝ ﺧﺪﺍﺳﺖ ﻭ ﺣﻜﻮﻣﺖ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺍﺯ‬
‫ﺍﻭﺳﺖ‪ .‬ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺍﺳﺒﺎﺏ ﻭ ﻭﺳﺎﺋﻞ ﺯﻧﺪﮔﻰ ﻭ ﺭﲪﺖ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻭﺍﺳﻄﻪﻫﺎﻯ ﺷﻔﺎﻋﺖ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺷﻔﺎﻋﺖ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﳎﺮﻡ ﺑﺎ ﻛﻤﻚ ﺷﻔﻴﻊ ﺟﻠﻮ ﻣﻘﺮﺭﺍﺕ ﺧﺪﺍﺋﻰ ﺭﺍ ﺑﮕﲑﺩ ﻭ ﻧﻘﺾ ﻗﺎﻧﻮﻥ ﻛﻨﺪ ﻣﺜﻞ ﭘﺎﺭﺗﻰ ﺑﺎﺯﻳﻬﺎ ﺩﻧﻴﺎ‪ .‬ﺑﻠﻜﻪ ﺧﻮﺩ ﻗﺎﻧﻮﻧﮕﺬﺍﺭ )ﺧﺪﺍ( ﳘﺎﻥ ﻃﻮﺭ ﻛﻪ‬
‫ﻋﺪﻩﺍﻯ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﻭﺳﻴﻠﻪ ﻫﺪﺍﻳﺖ ﻭ ﻭﺍﺳﻄﻪ ﺭﺳﺎﻧﺪﻥ ﺍﺣﻜﺎﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺁﺧﺮﺕ ﻭﺳﻴﻠﻪ ﻣﻐﻔﺮﺕ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﳎﺮﻡ ﰱ ﺣﺪ‪ ‬ﺫﺍﺗﻪ ﻧﺴﺒﺖ ﺑﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺷﻔﺎﻋﺖ ﻣﺴﻠﻮﺏ ﺍﻻﺧﺘﻴﺎﺭ ﺍﺳﺖ ﻭ ﳏﻠﻰ ﭼﻨﲔ ﺧﻮﺍﺳﺘﻪ ﻭ ﭼﻨﲔ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﺑﻌﻀﻰ ﺍﺯ ﺍﺷﻜﺎﻻﺕ ﻛﻪ ﺑﻪ ﺷﻔﺎﻋﺖ ﺷﺪﻩ‬
‫ﻣﺮﺗﻔﻊ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﺩﺭ ﺁﺧﺮﺕ ﻳﻌﲎ ﺍﺳﺘﻐﻔﺎﺭ‬
‫ﺣﻜﻢ ﺍﻭ‪‬ﱃ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺧﺮﺕ ﻣﻄﻠﻘﹰﺎ ﺷﻔﺎﻋﺖ ﻭ ﻭﺍﺳﻄﻪﺍﻯ ﻧﻴﺴﺖ ﻭ ﻫﻴﭻ ﻛﺲ ﺣﻖ ﺩﻡ ﺯﺩﻥ ﻧﺪﺍﺭﺩ‪ .‬ﻛﺎﺭﻫﺎ ﻓﻘﻂ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧﺪﺍﺳﺖ ﻭﺍﺣﺪﻯ ﺑﻪ ﺣﺎﻝ ﺍﺣﺪﻯ‬
‫ﻣﻔﻴﺪ ﻧﻴﺴﺖ ﻭ ﻛﺴﻰ ﺩﺭ ﻛﺎﺭ ﻛﺴﻰ ﺣﻖ ﺩﺧﺎﻟﺖ ﻧﺪﺍﺭﺩ‪] .‬ﺍﻧﻔﻄﺎﺭ‪] ،[١٩:‬ﺩﺧﺎﻥ‪ ،[٤١:‬ﺍﻳﻀ ﹰﺎ ]ﻟﻘﻤﺎﻥ‪.[٣٣:‬‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺗﻴﻜﻪ ﻣﻄﻠﻖ ﺩﻭﺳﱴ ﻭ ﺷﻔﺎﻋﺖ ﻭ ﺩﺍﺩﻭ ﺳﺘﺪ ﺭﺍ ﺩﺭ ﺁﺧﺮﺕ ﻧﻔﻰ ﻣﻰﻛﻨﻨﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٥٤:‬ﺍﻳﻀ ﹰﺎ ﺁﻳﺎﺗﻴﻜﻪ ﻓﺎﺋﺪﻩ ﺷﻔﺎﻋﺖ ﺭﺍ ﻧﻔﻰ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﰉ ﻓﺎﻳـﺪﻩ‬
‫ﻣﻰﺩﺍﻧﻨﺪ ]ﺑﻘﺮﻩ‪] ،[٤٨:‬ﺑﻘﺮﻩ‪.[١٢٣:‬‬
‫ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﺁﻳﺎﺕ ﺷﻔﺎﻋﱴ ﺩﺭ ﺁﺧﺮﺕ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﻫﻢ ﻛﺴﻰ ﺩﺭﺑﺎﺭﻩ ﻛﺴﻰ ﺳﺨﻦ ﮔﻮﻳﺪ ﻣﺴﻤﻮﻉ ﳔﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻟﻴﻜﻦ ﺑﺎ ﻣﻼﺣﻈﻪﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﺷﻔﺎﻋﺖ ﺭﺍ ﺑﻪ ﺍﺫﻥ ﺧـﺪﺍ‬
‫ﺍﺛﺒﺎﺕ ﻣﻰﻛﻨﻨﺪ ﺧﻮﺍﻫﻴﻢ ﺩﺍﻧﺴﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻳﺎﺕ ﻧﻔﻰ‪ ،‬ﺍﺳﺘﻘﻼﻝ ﺩﺭ ﺷﻔﺎﻋﺖ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﻯ ﺁﻥ ﺩﺳﺘﻪ ﺁﻳﺎﺕ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻛﺴﻰ ﺩﺭ ﺷﻔﺎﻋﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺘﻘﻼﻝ ﻧﺪﺍﺭﺩ ﻭ ﳕﻰﺗﻮﺍﻧﺪ ﺑﺪﻭﻥ ﺍﺫﻥ ﺧﺪﺍ ﻛﺎﺭﻯ ﻛﻨﺪ ﻭﱃ ﺷﻔﺎﻋﺖ ﭘﺲ ﺍﺯ ﺍﺟﺎﺯﻩ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺣﻠﻪ‬
‫ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻛﻪ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻯ ﺁﻥ ﺭﺍ ﺍﺛﺒﺎﺕ ﻣﻰﻛﻨﻨﺪ ﳓﻮ ]ﺑﻘﺮﻩ‪] ،[٢٥٥:‬ﻳﻮﻧﺲ‪] ،[٣:‬ﳒﻢ‪.[٢٦:‬‬
‫ﻣﻘﺘﻀﺎﻯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﺫﻥ ﺧﺪﺍ ﺷﻔﺎﻋﺖ ﻫﺴﺖ‪ .‬ﻣﻼﺋﻜﻪ ﺁﲰﺎﻥ ﺷﻔﺎﻋﺖ ﻣﻰﻛﻨﻨﺪ ﻭﱃ ﺷﻔﺎﻋﺘﺸﺎﻥ ﻓﺎﺋﺪﻩﺍﻯ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺍﺫﻥ ﺧﺪﺍ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺕ‬
‫ﺳﻪ ﮔﺎﻧﻪ ﺯﻳﺮ‪] :‬ﻃﻪ‪] ،[١٠٩:‬ﺳﺒﺎﺀ‪] ،[٢٣:‬ﻣﺮﱘ‪.[٨٧:‬‬
‫ﺁﻳﻪ ﺍﻭﻝ ﺭﺍﺟﻊ ﺑﻪ ﺷﺎﻓﻌﲔ ﺍﺳﺖ ﻳﻌﲎ ﺁﻥ ﺭﻭﺯ ﻓﺎﻳﺪﻩ ﳕﻰﺩﻫﺪ ﺷﻔﺎﻋﺖ‪ ،‬ﻣﮕﺮ ﺷﻔﺎﻋﺖ ﻛﺴﻰ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺍﺫﻥ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﺳﺨﻦ ﮔﻔﺘﻨﺶ ﺭﺍﺿﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺍﺳﺖ‬
‫]ﻧﺒﺎﺀ‪ .[٣٨:‬ﺁﻳﻪ ﺩﻭﻡ ﺭﺍﺟﻊ ﺑﻪ ﻣﺸﻔﻮﻉ ﳍﻢ ﺍﺳﺖ ﻳﻌﲎ ﺷﻔﺎﻋﺖ ﭘﻴﺶ ﺧﺪﺍ ﻓﺎﻳﺪﻩﺍﻯ ﳕﻰﺩﻫﺪ ﻣﮕﺮ ﺑﺮﺍﻯ ﻛﺴﻰ ﻛﻪ ﺧﺪﺍ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩ ﺩﺭ ﺣﻖ ﺍﻭ ﺷـﻔﺎﻋﺖ ﺷـﻮﺩ ﻣﺜـﻞ ﺁﻳـﻪ‬
‫]ﺍﻧﺒﻴﺎﺀ‪ .[٢٨:‬ﻳﻌﲎ ﻣﻼﺋﻜﻪ ﺷﻔﺎﻋﺖ ﳕﻰﻛﻨﻨﺪ ﻣﮕﺮ ﺑﻪﺁﻥ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺍﻭ ﺭﺍﺿﻰ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﺁﻳﻪ ﺳﻮﻡ ﺑﻪ ﻫﺮ ﺩﻭ ﻣﺘﺤﻤﻞ ﺍﺳﺖ ﻓﺎﻋﻞ »ﻳ‪‬ﻤ‪‬ﻠِﻜﹸﻮ ﹶﻥ« ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ ﳎﺮﻣﲔ ﺩﺭ ﺁﻳﻪ ﻗﺒﻞ ﻳﻌﲎ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻣﺎﻟﻚ ﺷﻔﺎﻋﺖ ﻧﺪﺍﺭﺩ ﻭﱃ ﺷﻔﺎﻋﺖ ﻧﺪﺍﺭﻧﺪ ﻭﱃﺁﻥ ﻛﻪ ﻧﺰﺩ ﺧـﺪﺍ‬
‫ﻋﻬﺪﻯ ﺩﺍﺭﺩ ﻣﺎﻟﻚ ﺷﻔﺎﻋﺖ ﻣﻰﺷﻮﺩ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﻣﺸﻔﻮﻉ ﳍﻢ ﺑﺎﺷﻨﺪ ﻛﻪ ﺁ‪‬ﺎ ﺷﻔﺎﻋﺖ ﺷﺎﻓﻌﺎﻥ ﺭﺍ ﻣﺎﻟﻚ ﻣﻰﺷﻮﻧﺪ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻋﻬﺪ ﺍﳝﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺗﺼﺪﻳﻖ ﺑﻪ ﻧﺒﻮ‪‬ﺕ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﻏﲑ ﺍﻳﻦ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬
‫ﻭ ﺷﺎﻳﺪ ﻣﻘﺼﻮﺩ ﺷﺎﻓﻌﺎﻥ ﺑﺎﺷﻨﺪ ﻳﻌﲎﺁﻥ ﻛﻪ ﭘﻴﺶ ﺧﺪﺍ ﻋﻬﺪﻯ ﺩﺍﺭﺩ ﺍﻭ ﻣﺎﻟﻚ ﺷﻔﺎﻋﺖ ﺍﺳﺖ ﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺷﻔﺎﻋﺖ ﻛﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯﺗﺮ ﺍﺳﺖ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪ ]ﺯﺧﺮﻑ‪ .[٨٦:‬ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﺍﻳﻦ ﻣﺮﺩﻡ ﻏﲑ ﺍﺯ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻧﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺷﻔﻴﻊ ﻭ ﻭﺍﺳﻄﻪ ﻣﻰﺩﺍﻧﻨﺪ ﻣﺎﻟﻚ ﺷﻔﺎﻋﺖ ﻧﻴﺴﺘﻨﺪ ﻭ ﳕﻰﺗﻮﺍﻧﻨـﺪ‬
‫ﺤﻖ‪ ‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮ ﹶﻥ« ﺍﺳﺖ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ ﺑﻪ ﺣﻖ ﺷﻬﺎﺋﺖ ﺑﺪﻫﻨﺪ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍﺟﻊ ﻳﻪ ﺷﺎﻓﻌﺎﻥ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﻋﻬﺪ« ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﳘﺎﻥ » ‪‬ﺷ ِﻬ ‪‬ﺪ ﺑِﺎﹾﻟ ‪‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻫﺮ ﺳﻪ ﺁﻳﻪ ﻣﻮﺭﺩ ﺫﻛﺮ ﺑﺎ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺗﻔﺴﺮ ﺁ‪‬ﺎ ﺁﻭﺭﺩﱘ ﳘﻪ ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺩ ﺷﻔﺎﻋﺖ ﺩﺍﺭﻧﺪ ﺍﻟﺒﺘﻪ ﺑﺎ ﺍﺫﻥ ﺧﺪﺍ‪.‬‬
‫ﺷﺎﻓﻌﺎﻥ ﻗﻴﺎﻣﺖ‬
‫ﺷﺎﻓﻌﺎﻥ ﻗﻴﺎﻣﺖ ﺁﻧﺎﻥ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭﺍﺳﻄﻪ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺍﺯ ﻗﺮﺁﻥ ﺑﺎ ﻛﻤﻚ ﺭﻭﺍﻳﺎﺕ ﺑﻪ ‪‬ﺘﺮﻳﻦ ﻭﺟﻬﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺗﻮﺿﻴﺢ ﺍﻳﻨﻜﻪ‪ :‬ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺍﺯ‬
‫ﲨﻠﻪ ﺷﻔﻌﺎﺀ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻼﺋﻜﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ‪ ٢٨‬ﺍﻧﺒﻴﺎﺀ ﻭ ‪ ٢٦‬ﳒﻢ ﮔﺬﺷﺖ‪ .‬ﻣﻼﺋﻜﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭﺍﺳﻄﻪ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺪ ﻭ ﺣﱴ ﻋﺪﻩﺍﻯ ﺍﺯ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﺳﻼﻡ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ‬
‫ﺩﺭ ﺩﻧﻴﺎ ﻧﻴﺰ ﭘﻴﻮﺳﺘﻪ ﺑﺮﺍﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻰﻛﻨﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺁﻣﺪﻩ ]ﻏﺎﻓﺮ‪[٨-٧:‬‬
‫ﺍﻳﻦ ﻓﺮﺷﺘﮕﺎﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻧﻴﺎ ﭼﻨﲔ ﳏﻞ ﻓﻴﺾ ﺍﻧﺪ ﻭ ﺣﺘﻤﺎﹰﺩﻋﺎﻯ ﺁ‪‬ﺎ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻘﺒﻮﻝ ﺍﺳﺖ ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪.[٥:‬‬
‫ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﻛﻪ ﺷﺎﻓﻌﺎﻥ ﻗﻴﺎﻣﺖ ﺭﺍ ﻣﻌﺮﰱ ﻣﻰﻛﻨﺪ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ]ﺯﺧﺮﻑ‪ .[٨٦:‬ﻣﺮﺍﺩ ﺍﺯ ﺣﻖ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺘﻬﺎ ﻭ ﻣﻌﺒﻮﺩﺍﺕ ﺩﺭﻭﻏﲔ ﻣﺎﻟﻚ ﺷﻔﺎﻋﺖ ﻧﻴﺴﺘﻨﺪ‬
‫ﺑﻠﻜﻪ ﻣﺎﻟﻚ ﺷﻔﺎﻋﺖ ﺁ‪‬ﺎ ﺍﻧﺪ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺭﻭﻯ ﻋﻠﻢ‪ ،‬ﺑﻪ ﺗﻮﺣﻴﺪ ﺍﻗﺮﺍﺭ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻌﻀﻰﻫﺎ ﻣﻔﻌﻮﻝ »ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮ ﹶﻥ« ﺭﺍ ﻣﺸﻔﻮﻉ ﳍﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻳﻌﲎ ﺷﺎﻓﻌﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﺷﻨﺎﺳﺪ‪ .‬ﻭﱃ ﻗﻮﻯ‬
‫ﺤﻖ‪ ‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻌ‪ ‬ﻠﹶﻤ‪‬ﻮ ﹶﻥ« ﺷﺎﻣﻞ ﺍﻧﺒﻴﺎﺀ‪ ،‬ﺍﺋﻤﻪ‪ ،‬ﻋﻠﻤﺎﺀ ﻭ ﺻﻠﺤﺎﺀ ﻭ ﻏﲑ ﻫﻢ ﺍﺳﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺍﻳﻦ ﻫﺎ ﳘﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﺷﻔﻴﻊ ﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ ﻛﻪ ﻗﻴﺪ ﺷﻬﺎﺩﺕ ﺑﺎﺷﺪ ﲨﻠﻪ » ‪‬ﺷ ِﻬ ‪‬ﺪ ﺑِﺎ ﹾﻟ ‪‬‬
‫ﺩﺭ ﻧﻘﻞ ﺭﻭﺍﻳﺎﺕ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺍﻳﻨﻬﺎ ﳘﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭﺍﺳﻄﻪ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﻣﺮﱘ‪ .[٨٧:‬ﺑﻨﺎﺑﺮﺁﻥ ﻛﻪ ﻣﺮﺍﺩ ﺷﺎﻓﻌﺎﻥ ﺑﺎﺷﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﺍﲣﺎﺫ ﻋﻬﺪ ﳘﺎﻥ ﺷﻬﺎﺩﺕ ﺑﻪ ﺣﻖ ﺑﺎﺷﺪ‪ .‬ﻭﱃ ﺭﻭﺍﻳﺎﺗﻰ ﻫﺴﺖ ﻛﻪ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ‬
‫ﻼ ﻭﻻﻳﺖ ﺍﺳﺖ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﺷﺪﮔﺎﻥ ﺍﻧﺪ‪ .‬ﻭ ﻋﻬﺪ ﻣﺜ ﹰ‬
‫ﺭﻭﺍﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺷﻔﺎﻋﺖ ﻭ ﺷﺎﻓﻌﺎﻥ ﺯﻳﺎﺩ ﺍﺳﺖ ﳎﻠﺴﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﺩﺭ ﲝﺎﺭ )ﺝ ‪ ٨‬ﺹ ‪ ٩٣ - ٢٩‬ﻃﺒﻊ ﺟﺪﻳﺪ( ﺑﻴﺸﺘﺮ ﺁ‪‬ﺎ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺷﻔﻌﺎﺋﻴﻜﻪ ﺩﺭﺁﻥ ﺭﻭﺍﻳﺎﺕ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﺑﻪ‬
‫ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﻧﺪ‪ :‬ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﺳﻼﻡ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ‪ ،‬ﭘﻴﺎﻣﱪﺍﻥ )ﺍﻟﺒﺘﻪ ﻋﺪ‪‬ﻩﺍﻯ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ(‪ ،‬ﺟﱪﺋﻴﻞ‪ ،‬ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺳﻼﻡ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻋﻠﻤﺎﺀ‪ ،‬ﺷـﻬﻴﺪﺍﻥ‪،‬‬
‫ﻣﺆﻣﻨﺎﻥ‪ ،،‬ﳘﺴﺎﻳﻪ ﺩﺭ ﺣﻖ ﳘﺴﺎﻳﻪ‪ ،‬ﺩﻭﺳﺖ ﺩﺭ ﺣﻖ ﺩﻭﺳﺖ‪.‬‬
‫ﺭﻭﺍﻳﺎﺗﻰ ﻧﻴﺰ ﺩﺭ ﻛﺎﰱ ﻭ ﻏﲑﻩ ﳐﺼﻮﺻ ﹰﺎ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺩﺭﺑﺎﺭﻩ ﺷﻔﺎﻋﺖ ﻗﺮﺁﻥ ﻫﺴﺖ ﻛﻪ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺷﻔﺎﻋﺖ ﺁﻥ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﻖ ﺁﻥ‬
‫ﺍﺳﺖ‪ :‬ﺷﺎﻓﻊ ﻣﺸﻔﹼﻊ‪.‬‬
‫ﺤﻤ‪ٍ ‬ﺪ ‪‬ﻋ ‪‬ﻦ ﺁﺑﺎِﺋ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻠﱠ ٍﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎ ﹶﻝ ﻗﺎ ﹶﻝ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﹼ ِﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ‪ :‬ﺛﹶﻼﹶﺛﺔﹲ ‪‬ﻳﺸ‪‬ﻔﹶﻌ‪‬ﻮ ﹶﻥ ِﺍﻟﹶﻰ ﺍﻟﻠﹼ ِﻪ ‪‬ﻋﺰ‪ ‬ﻭ‬
‫ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺩﻭ ﺣﺪﻳﺚ ﺫﻳﻞ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ » ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ِﺮ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺸﻬ‪‬ﺪﺍ ُﺀ‪.‬‬
‫‪‬ﺟﻞﱠ ﻓﹶ‪‬ﻴﺸ‪‬ﻔﱠﻌ‪‬ﻮ ﹶﻥ‪ :‬ﹶﺍﹾﻟﺎﹶﻧ‪‬ﺒِﻴﺎﺀُ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﻟﹾﻌ‪‬ﻠﹶﻤﺎﺀُ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﲔ ﻗﺎ ﹶﻝ‪ :‬ﻗﺎ ﹶﻝ ﺭ‪‬ﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﹼ ِﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﺑﺤ‪‬ﻮ‪‬ﺿﻰ ﻓﹶﻼ ﹶﺍ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻩ ﺍﻟ ﻠﹼ ‪‬ﻪ ﺣ‪‬ﻀﻰ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ‬
‫ﺴ ‪‬ﻴ ِﻦ ‪‬ﺑ ِﻦ ﺧﺎِﻟ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟﺮ‪‬ﺿﺎ ‪‬ﻋ ‪‬ﻦ ﹶﺍﺑﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ﺁﺑﺎِﺋ ِﻪ ‪‬ﻋ ‪‬ﻦ ﺍﹶﻣﲑِﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺖ ﻟِﻠﺮ‪‬ﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻳ‪‬ﺎ‪‬ﺑ ‪‬ﻦ‬
‫ﺴ ‪‬ﻴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ﺧﺎِﻟ ٍﺪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤ‪‬‬‫ﺤﺴِﻨ‪‬ﻮ ﹶﻥ ﻓﹶﻤﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ِﻢ ِﻣ ‪‬ﻦ ﺳ‪‬ﺒﻴ ٍﻞ‪ .‬ﻗﺎ ﹶﻝ ﺍ ﹾﻟ ‪‬‬
‫‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﺑﺸ‪‬ﻔﺎﻋ‪‬ﱴ ﻓﹶﻼ ﺍﹶﻧﺎ ﹶﻟ ‪‬ﻪ ﺍﻟﻠﹼ ‪‬ﻪ ﺷ‪‬ﻔﺎﻋ‪‬ﱴ ﹸﺛﻢ‪ ‬ﻗﺎ ﹶﻝ ﺍِﻧ‪‬ﻤﺎ ﺷ‪‬ﻔﺎﻋ‪‬ﱴ ِﻟﹶﺎ ‪‬ﻫ ِﻞ ﺍﹾﻟﻜﹶﺒﺎِﺋ ِﺮ ِﻣ ‪‬ﻦ ﺍﹸﻣ‪‬ﱴ ﹶﻓﺎﹶﻣ‪‬ﺎ ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﺕ ﺷ‪‬ﻔﺎﻋ‪‬ﱴ ِﻟﹶﺎ ‪‬ﻫ ِﻞ ﺍﻟﹾﻜﹶﺒﺎِﺋ ِﺮ ِﻣ ‪‬ﻦ ﺍﹸﻣ‪‬ﱴ« ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻓﺮﻗﲔ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ‬
‫ﺭ‪‬ﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﹼ ِﻪ ﻓﹶﻤﺎ ﻣ‪‬ﻌ‪‬ﲎ ﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﻟ ﻠﹼ ِﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ »ﻻ ‪‬ﻳﺸ‪‬ﻔﹶﻌ‪‬ﻮ ﹶﻥ ﺍِﻟﹼﺎ ِﻟ ‪‬ﻤ ‪‬ﻦ ِﺍﺭ‪‬ﺗ‪‬ﻀ‪‬ﻰ ﺍﻟﻠﹼ ‪‬ﻪ ﺩﻳ‪‬ﻨ ‪‬ﻪ« ﺣﺪﻳﺚ »ِﺍﺩ‪ ‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻓﺮﻣﻮﺩﻩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺷﺎﻓﻌﺎﱏ ﻛﻪ ﻧﺎﻡ ﺑﺮﺩﱘ ﳘﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭﺍﺳﻄﻪﻓﺰﺽ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺪ ﻋﻠﻰ ﻫﺬﺍﺁﻥ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭﺍﺳﻄﻪ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﺪ ﻋﻠﻰ ﻫﺬﺍﺁﻥ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭﺍﺳﻄﻪ ﻭ ﺷﻔﻴﻊ ﺍﺳﺖ ﺩﺭ‬
‫ﺁﺧﺮﺕ ﻧﻴﺰ ﭼﻨﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﭘﺲ ﻧﻄﻔﻪ ﺷﻔﺎﻋﺖ ﺍﺯ ﺩﻧﻴﺎ ﻣﺘﻜﻮﻥ ﻣﻰﺷﻮﺩ ﻭ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺑﺴﻴﺎﺭ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ‪ :‬ﺩﺭ ﻛﺘﺐ ﺍﻫﻞ ﺳﻨﺖ ﻧﻴﺰ ﺍﺣﺎﺩﻳﺜﻰ ﺩﺭﺑﺎﺭﻩ ﺷﻔﺎﻋﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‬
‫ﺣﺎﺟﺖ ﺑﻪ ﻧﻘﻞ ﺁ‪‬ﺎ ﻧﻴﺴﺖ‪.‬‬
‫ﺷﻔﺎﻋﺖ ﺷﺪﮔﺎﻥ‬
‫ﺑﻪ ﻣﻮﺟﺐ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٨:‬ﺷﻔﺎﻋﺖ ﺷﺪﮔﺎﻥ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍﺿﻰ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻮﺟﺐ ﺁﻳﻪ ]ﻣﺮﱘ‪.[٨٧:‬‬
‫ﺑﻨﺎ ﺑﺮﺁﻥ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ‪ ،‬ﻣﺸﻔﻮﻉ ﳍﻢ ﻭ ﺍﺯ ﻋﻬﺪ ‪،‬ﺗﻮﺣﻴﺪ ﺍﺳﺖ‪ ،‬ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﺍﻫﻞ ﺷﻔﺎﻋﺖ ﺍﻧﺪ ﻧﺘﻴﺠﻪﺁﻥ ﻛﻪ ﺑﺮﺍﻯ ﻛﻔﹼﺎﺭ ﻭ ﻣﺸﺮﻛﺎﻥ ﺷﻔﺎﻋﱴ ﻧﻴﺴﺖ ﻛﻪ ﻧﻪ ﻋﻬﺪﻯ ﻋﻨﺪﺍﻟﻠﹼﻪ ﺩﺍﺭﺩ ﻭ‬
‫ﻧﻪ ﺧﺪﺍ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍﺿﻰ ﺍﺳﺖ ‪.‬‬
‫ﻭ ﺑﻪ ﻣﻮﺟﺐ ﺭﻭﺍﻳﺎﺕ ﺷﻔﺎﻋﺖ ﺷﺪﮔﺎﻥ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺍﻫﻞ ﺗﻮﺣﻴﺪﺍﻧﻪ ﻭ ﺩﺭ ﺑﻌﻀﻰ ﻫﺴﺖ ﻛﻪ ﳘﻪ ﺑﻪ ﺷﻔﺎﻋﺖ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻞﹼ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ﳏﺘﺎﺝ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﺭﺟﻮﻉ‬
‫ﺷﻮﺩ ﺑﺮ ﺭﻭﺍﻳﺎﺕ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ِﻟ ‪‬ﻤ ِﻦ ﺍﺭ‪‬ﺗ‪‬ﻀﻰ« ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﳘﻪ ﭼﻴﺰ ﺍﻭ ﺭﺍﺿﻰ ﺍﺳﺖ ﺑﻠﻜﻪ ﺧﺪﺍﻭﻧﺪ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺭﺍﺿﻰ ﺍﺳﺖ ﺑﻠﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﰱ ﺍﳉﻤﻠﻪ ﺭﺿﺎﻳﺖ ﺩﺍﺭﺩ ﻭﻟﻮ ﺭﺍﺟﻊ ﺑﺪﻳﻦ ﻭ ﺍﻋﺘﻘﺎﺩ ﻗﻠﱮ ﺍﻭ ﺑﺎﺷﺪ ﻭ ﭼﻮﻥ ﺷﺨﺺ ﻣﻌﺘﻘﺪ ﻗﻬﺮﹰﺍ ﺑﻌﻀﻰ ﺍﺯ ﺍﻋﻤﺎﻝ ﻧﻴـﻚ ﺭﺍ‬
‫ﻼ ﺻﺎﻟِﺤﹰﺎ ‪‬ﻭ ﺁ ‪‬ﺧ ‪‬ﺮ ﺳ‪‬ﻴ‪‬ﺌ ﹰﺎ«‪.‬‬
‫ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺷﻔﺎﻋﺖ ﻣﺎﻝ ﻛﺴﺎﱏ ﺍﺯ ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﻛﻪ »ﺧ‪‬ﻠﹶﻄﹸﻮﺍ ‪‬ﻋ ‪‬ﻤ ﹰ‬
‫ﺷﻔﺎﻋﺖ ﻧﻘﺺ ﻏﺮﺽ ﻧﻴﺴﺖ‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ ﺩﻳﺪﱘ ﻛﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﻭﺟﻮﺩ ﺷﻔﺎﻋﺖ ﺑﺎ ﺍﺫﻥ ﺧﺪﺍ ﺻﺮﻳﺢ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺟﺎﺋﻰ ﺑﺮﺍﻯ ﺍﺷﻜﺎﻝ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺁﻧﭽﻪ ﻗﺮﺁﻥ ﺍﺛﺒﺎﺗﺶ ﻣﻰﻛﻨﺪ ﳕﻰﺗﻮﺍﻥ ﺩﺭﺑﺎﺭﻩ ﺁﻥ‬
‫ﺗﺸﻜﻴﻚ ﳕﻮﺩ‪ .‬ﻭ ﺁﻧﭽﻪ ﺍﺯ ﮔﺮﻭﻫﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺷﻔﺎﻋﺖ ﺑﺎ ﺗﻮﺣﻴﺪ ﺩﺭ ﻋﺒﺎﺩﺕ ﻣﻨﺎﻓﺎﺕ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﻧﻮﻋﻰ ﺩﺭ ﻋﺒﺎﺩﺕ ﻣﻨﺎﻓﺎﺕ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﻧﻮﻋﻰ ﺷﺮﻙ ﺍﺳﺖ‪ ،‬ﰉ ﺟﺎ ﻭ ﻟﻐﻮ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﺷﻜﺎﻟﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺷﻔﺎﻋﺖ ﻛﺮﺩﻩﺍﻧﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻔﺎﻋﺖ ﻣﻮﺟﺐ ﲡﺮ‪‬ﻯ ﺑﻪ ﮔﻨﺎﻩ ﺑﻠﻜﻪ ﻣﻮﺟﺐ ﺗﺸﻮﻳﺶ ﺑﻪ ﮔﻨﺎﻫﺎﺳﺖ‪.‬‬
‫ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺘﻜﻪ ﺷﻔﺎﻋﺖ ﻓﻘﻂ ﺍﻣﻴﺪﻭﺍﺭﻯ ﺍﳚﺎﺩ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﻳﺄﺱ ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ ﺗﻮﺿﻴﺢﺁﻥ ﻛﻪ ﺑﻪ ﻣﻮﺟﺐ ]ﺍﻋﺮﺍﻑ‪ .[٩٩:‬ﻧﺒﺎﻳﺪ ﺍﺯ ﻣﻜﺮ ﺧﺪﺍ ﻭ ﻗﻬﺮ ﺧﺪﺍ ﺍﳝﻦ ﺑﻮﺩ ﻭ ﺑﻪ ﻣﻮﺟﺐ‬
‫]ﻳﻮﺳﻒ‪ .[٨٧:‬ﳕﻰﺗﻮﺍﻥ ﺍﺯ ﺭﲪﺖ ﺧﺪﺍ ﻧﺎ ﺍﻣﻴﺪ ﺷﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻛﺒﲑﻩ ﺍﺳﺖ‪ ،‬ﻣﺆﻣﻦ ﻣﻌﺘﺪﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﺑﲔ ﺧﻮﻑ ﻭ ﺭﺟﺎﺀ ﺍﺳﺖ ‪.‬‬
‫ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻏﻔﻮﺭ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ ﻭﱃ ﻫﻴﭽﮕﺎﻩ ﻧﮕﻔﺘﻪﺍﻧﺪ ﻏﻔﻮﺭ ﻭ ﺭﺣﻴﻢ ﺑﻮﺩﻥ ﺧﺪﺍ ﻣﻮﺟﺐ ﲡﺮ‪‬ﻯ ﺍﺳﺖ ﺧﺪﺍ ﻓﺮﻣﺎﻳﺪ ]ﻧﺴﺎﺀ‪ .[٤٨:‬ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ‬
‫ﻣﻰﻛﻨﺪ‪] :‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٤١:‬ﺣﺎﻝﺁﻥ ﻛﻪ ﺩﻋﺎﻯ ﺍﻭ ﻣﻘﺒﻮﻝ ﺩﺭﮔﺎﻩ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻐﻔﺮﺕ ﺧﻮﺍﺳﺘﻪ‪ ،‬ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﭘﺴﺮﺍﻥ ﮔﻨﺎﻩ ﻛﺎﺭﺵ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫]ﻳﻮﺳﻒ‪ .[٩٨:‬ﺑﻪ ﺭﺳﻮﳋﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺳﺘﻮﺭ ﻣﻰﺭﺳﺪ ﺑﺮﺍﻯ ﺧﻮﺩﺕ ﻭ ﺍﻣﺘﺖ ﺍﺳﺘﻐﻔﺎﺭ ﻛﻦ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪]،[١٥٩:‬ﳏﻤ‪‬ﺪ‪.[١٩:‬‬
‫ﺣﺎﻣﻼﻥ ﻋﺮﺵ ﻭ ﺩﻳﮕﺮ ﻓﺮﺷﺘﮕﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻣﺆﻣﻨﺎﻥ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭ »ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻠﱠﺬﻳ ‪‬ﻦ ﺗﺎﺑ‪‬ﻮﺍ« ﻣﻰﮔﻮﻳﻨﺪ‪.‬‬
‫ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﻏﲑ ﺍﺯ ﺷﻔﺎﻋﺖ ﺍﺳﺖ؟ ﺁﻳﺎ ﺍﻳﻦﻫﺎ ﻣﻮﺟﺐ ﲡﺮ‪‬ﻯ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﺎ ﻭﺟﻮﺩ ﺩﻛﺘﺮ ﻭ ﺩﺍﺭﻭ ﻭ ﻋﻤﻞ ﺟﺮ‪‬ﺍﺣﻰ ﻣﺸﻮ‪‬ﻕ ﻭ ﻣﻮﺟﺐ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﻋﻤﺪﹰﺍ ﺷﻜﻢ ﺧﻮﻳﺶ ﺭﺍ ﭘﺎﺭﻩ ﻛﻨﻴﻢ‪ .‬ﻳﺎ ﭘﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﻜﻨﻴﻢ؟ ﻧﻪ ﺑﻠﻜﻪ ﻭﺟﻮﺩ ﺁ‪‬ﺎ ﺑﺎﻋﺚ ﺍﻃﻤﻴﻨﺎﻥ‬
‫ﺧﺎﻃﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻣﺒﺎﺩﺍ ﺑﻪ ﺩﺭﺩ ﻣﺎ ﺧﻮﺍﻫﻨﺪ ﺧﻮﺭﺩ‪.‬‬
‫ﻭﺍﻧﮕﻬﻰ ﺷﻔﺎﻋﺖ ﻣﻮﺟﺐ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﲢﺖ ﺗﺄﺛﲑ ﺷﻔﻴﻊ ﻗﺮﺍﺭ ﮔﲑﺩ ﻭ ﺍﺯ ﻗﺎﻧﻮﻥ ﻛﻠﻰ ﺧﻮﺩ ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﭼﻪ ﺩﻧﻴﺎﺋﻰ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ ﺩﺍﻧﺎ ﺍﺳﺖ ﻭ ﺧﻮﺩﺵ ﺑﻪ‬
‫ﺕ« ﺷﻔﻴﻊ ﺍﻭ ﹰﻻ ﻭ ﺑﺎﻟﺬﹼﺍﺕ ﻣﺴﻠﻮﺏ ﺍﻻﺧﺘﻴﺎﺭ ﺍﺳﺖ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﺭﻭ ﺳﻴﺎﻩ ﻧﻘﺸﻰ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﻧﺪﺍﺭﺩ ﺍﻳﻦ ﺧﺪﺍﺳﺖ‬
‫ﲔ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨﺎ ِ‬
‫ﻚ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﺷﻔﻴﻊ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﺪ ﻛﻪ » ‪‬ﻭ ﺍ ‪‬ﺳ ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﻟ ﹶﺬ‪‬ﻧ ِﺒ ‪‬‬
‫ﻛﻪ ﺷﻔﻴﻊ ﺭﺍ ﺑﻪ ﺷﻔﺎﻋﺖ ﺑﺮ ﻣﻰﺍﻧﺪﺍﺯﺩ ﻧﻪ ﺍﻳﻨﻜﻪ ﺧﻮﺍﺳﺘﻪ ﺑﻪ ﻛﻤﻚ ﺷﻔﻴﻊ ﺑﻪ ﺟﻨﮓ ﺧﺪﺍ ﺑﺮﻭﻧﺪ ﻭ ﺍﺯ ﺗﺼﻤﻴﻢ ﺧﺪﺍﻭﻧﺪﻯ ﺟﻠﻮﮔﲑﻯ ﻛﻨﻨﺪ‪.‬‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﻛﻪ ﳘﻪ ﮔﻨﺎﻫﺎﻥ ﻣﻮﺭﺩ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺑﻌﻀﻰ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﻛﻪ ﻣﻮﺭﺩ ﺷﻔﺎﻋﺖ ﳔﻮﺍﻫﻨﺪ ﺑﻮﺩ ﺧﻼﺻﻪ ﺷﻔﺎﻋﺖ‬
‫ﻣﻮﺭﺩ ﺭﺟﺎﺀ ﻭ ﺍﻣﻴﺪ ﻭ ﲢﺮ‪‬ﻙ ﺍﺳﻦ ﻧﻪ ﻣﻮﺟﺐ ﲡﺮ‪‬ﻯ ﺑﻪ ﮔﻨﺎﻩ ‪.‬‬
‫ﺕ ﺷ‪‬ﻔﺎﻋ‪‬ﱴ ِﻟﹶﺎ ‪‬ﻫ ِﻞ ﺍﻟﹾﻜﹶﺒﺎِﺋ ِﺮ ِﻣ ‪‬ﻦ ﺍﹸﻣ‪‬ﱴ«‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﻣﻌﺘﺰﻟﻪ ﺷﻔﺎﻋﺖ ﺑﺮﺍﻯ ﻣﻄﻴﻌﲔ ﻭ ﺗﻮﺑﻪ ﻛﺎﺭﺍﻥ ﺍﺳﺖ ﻭ ﺑﺎﻋﺚ ﺗﺮﻓﻴﻊ ﻣﻘﺎﻡ ﺁ‪‬ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺳﺖ ﺣﺪﻳﺚ »ِﺍﺩ‪ ‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ‬
‫ﺸ ﹶﻔ ‪‬ﻊ ‪‬ﻋ ِﻠﻰ‪ ‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍﻣ‪‬ﺖ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻰﺑﺮﱘ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ‪» :‬ﺍِﻧ‪‬ﻰ ﹶﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ ﹶﻓﹸﺎ ‪‬ﺷﻔﱠ ‪‬ﻊ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِﺭ« )ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ(‪.‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍِﺧ‪‬ﻮﺍِﻧ ِﻪ ﹸﻛ ﱡﻞ ﹶﻗ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻮ ‪‬ﺟ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ ﰱ ﹶﺍﺭ‪‬ﺑ‪‬ﻌ ‪‬‬
‫ﲔ ﺷ‪‬ﻔﺎ ‪‬ﻋ ﹰﺔ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﹶﺍ ‪‬ﻫ ﹸﻞ ﺑ‪‬ﻴ‪‬ﱴ ﻓﹶ‪‬ﻴﺸ‪‬ﻔﱠﻌ‪‬ﻮ ﹶﻥ ‪‬ﻭ ِﺍﻥﱠ ﹶﺍﺩ‪‬ﻧ‪‬ﻰ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
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‫ﺷ‪‬ﻔﹶﻖ = )ﺑﻪ ﻓﺘﺢ ﺵ ‪-‬ﻑ( ﺳﺮﺧﻰ ﻣﻐﺮﺏ ﭘﺲ ﺍﺯ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ]ﺍﻧﺸﻘﺎﻕ‪ .[١٧-١٦:‬ﺍﺯ ﺍﺋﻤﻪ ﻃﺎﻫﺮﻳﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺷﻔﻖ ﺭﺍ ﺳﺮﺧﻰ ﻣﻐﺮﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﺎﻟﻚ‪،‬‬
‫ﺷﺎﻓﻌﻰ‪،‬ﺍﻭﺯﺍﻋﻰ‪ ،‬ﻭ ﻏﲑﻩ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺛﻌﻠﺐ ﺁﻥ ﺭﺍ ﺳﻔﻴﺪﻯ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻓﺮ‪‬ﺍﺀ ﮔﻮﻳﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﻋﺮﺏ ﺭﺍ ﺷﻨﻴﺪﻡ ﻣﻰﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻟﺒﺎﺱ ﺳﺮﺥ ﺍﺳﺖ ﻣﺜﻞ ﺷﻔﻖ )ﳎﻤﻊ(‪.‬‬
‫ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺷﻔﺎﻕ ﻋﻨﺎﻳﱴ ﺍﺳﺖ ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﺧﻮﻑ ﭼﻮﻥ ﺑﺎ »ﻣﻦ« ﻣﺘﻌﺪﻯ ﺷﻮﺩ ﻣﻌﲎ ﺧﻮﻑ ﺩﺭ ﺁﻥ ﻇﺎﻫﺮﺗﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﺎ »ﰱ« ﺑﺎﺷﺪ ﻣﻌﲎ ﺍﻋﺘﻨﺎ ﺩﺭ ﺁﻥ ﺁﺷﻜﺎﺭﺗﺮ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺷﻔﺎﻕ ﺧﻮﻑ ﺍﺯ ﻭﻗﻮﻉ ﻣﻜﺮﻭﻩ ﺍﺳﺖ ﺑﺎ ﺍﺣﺘﻤﺎﻝ ﻋﺪﻡ ﻭﻗﻮﻉ‪] .‬ﺍﻧﺒﻴﺎﺀ‪ .[٤٩:‬ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺭﺍﻏﺐ‪ :‬ﺁ‪‬ﺎ ﺍﺯ ﻗﻴﺎﻣﺖ ﺗﺮﺳﻰ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺍﻋﺘﻨﺎ ﺑـﻪ ﺁﻥ ﺩﺍﺭﻧـﺪ ﺁﻳـﻪ‬
‫]ﺍﺣﺰﺍﺏ‪ .[٧٢:‬ﳘﻪ ﺁﻳﺎﺕ ﺍﺷﻔﺎﻕ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺑﺎ »ﻣﻦ« ﺁﻣﺪﻩ ﺣﱴ ﺁﻳﻪ ]ﳎﺎﺩﻟﻪ‪ .[١٣:‬ﻛﻪ ﺩﺭ ﺗﻘﺪﻳﺮ » ِﻣ ‪‬ﻦ ﹶﺍ ﹾﻥ ﺗ‪‬ﻘﹶﺪ‪‬ﻣﻮﺍ« ﺍﺳﺖ ﻣﮕﺮ ﺁﻳﻪ ]ﻃﻮﺭ‪ .[٢٦:‬ﻛﻪ ﺑﺎ »ﰱ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ‬
‫ﺁﻥ ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺷﱪﺳﻰ ﺧﺎﺋﻔﺎﻥ ﻭ ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﻋﺘﻨﺎ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ ﻭ ﭼﻨﺪﺍﻥ ﻓﺮﻗﻰ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫* ]ﺍﻧﺒﻴﺎﺀ‪] ،[٢٨:‬ﻣﺆﻣﻨﻮﻥ‪.[٥٧:‬‬
‫ﺩﺭ »ﺧﺸﻴﺔ« ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﻛﺮﺩﱘ ﻛﻪ ﺁﻥ ﺗﺮﺳﻰ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺗﻌﻈﻴﻢ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﮔﻔﺘﻴﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﻛ ﻠﹼﻴﺖ ﻧﺪﺍﺭﺩ ﻭ ﺗﻌﻈﻴﻢ ﺍﺯ ﻣﻀﺎﻑ ﺍﻟﻴﻪ ﺧﺸﻴﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺧﺸﻴﺔ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﺑﻪ ﻣﻌﲎ ﻋﻈﻤﺖ ﻭ ﻣﻬﺎﺑﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻳﻌﲎ‪ :‬ﺁ‪‬ﺎ ﺍﺯ ﻋﻈﻤﺖ ﻭ ﻣﻬﺎﺑﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﻳﺶ ﺧﺎﺋﻒ ﺍﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻋﺘﻨﺎ ﺩﺍﺭﻧﺪ ﭼﻨﺎﻧﻜﻪ‬
‫ﺩﺭﺣﻮﻡ ﻓﻴﺾ ﺩﺭ ﺻﺎﰱ ﻭ ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﻣﻬﺎﺑﺖ ﻭ ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﻣﻬﺎﺑﺖ ﻭ ﻋﻈﻤﺖ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
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‫ﺷﻔﻪ = ﻟﺐ‪] .‬ﺑﻠﺪ‪ .[٩-٨:‬ﺁﻳﺎ ﺑﻪ ﺍﻭ ﺩﻭ ﭼﺸﻢ ﻳﻚ ﺯﺑﺎﻥ ﻭ ﺩﻭ ﻟﺐ ﻗﺮﺍﺭ ﻧﺪﺍﺩﱘ؟ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺁﻳﻪ ﺍﳘﻴﺖ ﺩﻭ ﻟﺐ ﺩﺭ ﻭﺟﻮﺩ ﺑﺸﺮ ﻭ ﻓﺎﻳﺪﻩ ﺁ‪‬ـﺎ‬
‫ﻣﻨﻈﻮﺭ ﺍﺳﺖ‪.‬‬
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‫ﺷﻘﻖ = ﺷﻖ‪ ‬ﺑﻪ ﻣﻌﲎ ﺷﻜﺎﻓﱳ‪ .‬ﻭ ﺷﻜﺎﻑ ﺍﺳﺖ‪) .‬ﺍﻗﺮﺏ( ]ﻋﺒﺲ‪ .[٢٦:‬ﺷﻖ‪ ‬ﺑﻪ ﻛﺴﺮ )ﺵ( ﺑﻪ ﻣﻌﲎ ﻣﺸﻘﺖ ﻭ ﺯﲪﺖ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﺪﻥ ﻭ ﻧﻔﺲ ﻋﺎﺭﺽ ﻣﻰﺷﻮﺩ ]ﳓﻞ‪ .[٧:‬ﺑﻪ ﺁﻥ‬
‫ﺳﺮﺯﻣﲔ ﳕﻰﺭﺳﻴﺪﻧﺪ ﻣﮕﺮ ﺑﺎ ﻣﺸﻘﺖ ﻧﻔﻮﺱ‪ .‬ﮔﻮﺋﻰ ﺩﺭ ﺭﻧﺞ ﻭ ﺯﲪﺖ ﺑﺪﻥ ﻭ ﻗﻠﺐ ﻣﻰﺷﻜﻨﺪ ﻭ ﻣﻨﻜﺴﺮ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺷﻘﹼﻪ‪ :‬ﻧﺎﺣﻴﻪ ﻭ ﳏﻠﻴﻜﻪ ﺑﺎ ﻣﺸﻘﹼﺖ ﺑﻪﺁﻥ ﻣﻰﺭﺳﻨﺪ ]ﺗﻮﺑﻪ‪ .[٤٢:‬ﺑﻪ ﻣﻌﲎ ﺳﻔﺮ ﻭ ﻣﺴﺎﻓﺖ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ )ﳎﻤﻊ( ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﻣﺸﻖ‪+‬ﺕ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻟﻴﻜﻦ ﺍﻳﻦ ﻣﺴﺎﻓﺖ ﻳﺎ ﺳﻔﺮ ﺑﺮ‬
‫ﺁ‪‬ﺎﺩﻭﺭ ﺁﻣﺪ‪.‬‬
‫ﺷﻘﺎﻕ‪ :‬ﺟﺪﺍﺋﻰ ﻭ ﳐﺎﻟﻔﺖ ﻭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﺩﴰﲎ ﻭ ﳐﺎﻟﻔﺖ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺣﻘﻴﻘﺘﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻳﻚ ﺩﺭ ﺷﻘﹼﻰ ﻏﲑ ﺍﺯ ﺷﻖ‪ ‬ﺭﻓﻴﻘﺶ ﺑﺎﺷﺪ‪ .‬ﻗﻮﻝ ﺍﻗﺮﺏ ﺭﻭﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻘﹼﻪ‬
‫ﺑﻪ ﻣﻌﲎ ﺗﻜﹼﻪ ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﺷﻰﺀ ﺍﺳﺖ ﻣﺜﻞ ﻧﺼﻒ ﻣﺜﻼ ]ﺑﻘﺮﻩ‪] ،[١٣٧:‬ﻧﺴﺎﺀ‪] ،[٣٥:‬ﺍﻧﻔﺎﻝ‪ .[١٣:‬ﻳﻌﲎ ﺁﻥ ﺑﺪﻳﻦ ﺟﻬﺖ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﳐﺎﻟﻔﺖ ﻛﺮﺩﻧﺪ‪.‬‬
‫ﺍﻧﺸﻘﺎﻕ‪ :‬ﺷﻜﺎﻓﺘﻪ ﺷﺪﻥ‪] .‬ﺣﺎﻗﺔ‪] .[١٦:‬ﻗﻤﺮ‪ .[١:‬ﺍﻳﻦ ﺁﻳﻪ ﺍﻧﺸﺎﺀ ﺍﻟﻠﹼﻪ ﺩﺭ »ﻗﻤﺮ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺩﺭ ﺁﻥ ﻣﻄﺎﻭﻋﻪ ﻭ ﻗﺒﻮﻝ ﻫﺴﺖ‪ .‬ﺍﻳﻀﹰﺎ ﺩﺭ ﺗﺸﻘﹼﻖ ]ﻓﺮﻗﺎﻥ‪.[٢٥:‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٧٤:‬ﺍﺻﻞ ﺁﻥ ﻳﺘﺸﻘﹼﻖ ﺍﺳﺖ ﺗﺎﺀ ﺑﻪ ﺷﲔ ﻗﻠﺐ ﻭ ﺩﺭ ﺁﻥ ﺍﺩﻏﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻘﻮ = ﺷﻘﺎﻭﺕ‪ :‬ﺑﺪﲞﱴ‪ .‬ﺧﻼﻑ ﺳﻌﺎﺩﺕ‪ .‬ﻣﺼﺪﺭ ﺁﻥ ﺷﻘﻮ‪ ،‬ﺷﻘﻮﺓ‪ ،‬ﺷﻘﺎﻭﺕ ﻭ ﺷﻘﺎﺀ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻣﺆﻣﻨﻮﻥ‪.[١٠٦:‬‬
‫]ﻫﻮﺩ‪ .[١٠٥:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺳﻌﺎﺩﺕ ﻫﺮ ﺷﻰﺀ ﺁﻥ ﺍﺳﺖ ﺑﻪ ﺧﲑﻯ ﻛﻪ ﺳﺒﺐ ﻛﻤﺎﻝ ﻭ ﻟﺬﹼﺕ ﺍﺳﺖ ﺑﺮﺳﺪ ﻭ ﺁﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﻛﻪ ﺍﺯ ﺭﻭﺡ ﻭ ﺟﺴﻢ ﻣـﺮﻙ‪+‬ﺏ‬
‫ﻣﻰﺑﺎﺷﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺣﺴﺐ ﻗﻮﺍﻯ ﺑﺪﱏ ﻭ ﺭﻭﺣﻰ ﺑﻪ ﺧﲑ ﺑﺮﺳﺪ ﻭ ﻣﻠﺘ‪‬ﺬ ﮔﺮﺩﺩ‪ .‬ﻭ ﺷﻘﺎﻭﺗﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﲑ ﻓﻮﻕ ﺭﺍ ﻓﺎﻗﺪ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺁﻥ ﳏﺮﻭﻡ ﮔﺮﺩﺩ‪ ،‬ﺁﻥ ﺩﻭ ﺑﻪ ﺣﺴﺐ‬
‫ﺍﺻﻄﻼﺡ ﻋﺪﻡ ﻭ ﻣﻠﻜﻪﺍﻧﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺳﻌﺎﺩﺕ ﻭ ﺷﻘﺎﻭﺕ ﻧﺘﻴﺠﻪ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﻭ ﻋﺪﻡ ﺁﻥ ﺩﻭ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺳﻌﺎﺩﺕ ﺣﺎﻟﺖ ﻧﻔﺴﺎﻧﲕ ﺍﺳﺖ ﻣﻪ ﺭﺳﻴﺪﻥ ﺑﻪ ﺧﲑﺍﺕ ﺭﺍ ﻣﻴﺴ‪‬ﺮ ﻣﻰﻛﻨﺪ ﻭ ﺷﻘﺎﻭﺕ‬
‫ﻋﻜﺲ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻧﻴﺰ ﺁﻥ ﺩﻭ ﺭﺍ ﺣﺎﻟﺖ ﻭ ﻧﲑﻭ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ]ﻫﻮﺩ‪.[١٠٨-١٠٥:‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻣﻼﺣﻈﻪ ﻣﻰﻛﻨﻴﻢ ﺍﺑﺘﺪﺍ ﺣﻜﻢ ﺑﻪ ﺷﻘﺎﻭﺕ ﻭ ﺳﻌﺎﺩﺕ ﺷﺪﻩ ﺳﭙﺲ ﻭﻋﺪﻩ ﺟﻬﻨ‪‬ﻢ ﻭ ‪‬ﺸﺖ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﻟﻴﻞ‪ .[١٥:‬ﻫﻜﺬﺍ ﺣﺪﺑﺚ »ﻣﻦ ﺷﻘﻰ ﺷﻘﻰ ﰱ ﺑﻄﻦ ﺍﻣ‪‬ﻪ‬
‫ﻭ ﻣﻦ ﺳﻌﺪ ﺳﻌﺪ ﰱ ﺑﻄﻦ ﺍﻣ‪‬ﻪ« ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﻃﻪ‪ .[١٢٣:‬ﻛﻪ ﺷﻘﺎﻭﺕ ﺑﻌﺪ ﺍﺯ ﺿﻼﻟﺖ ﺁﻣﺪﻩ ﺯﻳﺮﺍ ﺍﺭ ﻧﺘﺎﺋﺞ ﺁﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ]ﻣﺮﱘ‪ .[٤:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺷﻘﺎﻭﺕ‬
‫ﳏﺮﻭﻡ ﺷﺪﻥ ﺍﺯ ﺧﲑﺍﺕ ﻭ ﻳﺎ ﺧﻮﺩ ﺷﻘﺎﻭﺕ ﺍﺳﺖ‪ .‬ﺍﺣﺘﻤﺎﻝ ﺍﻭﻟﺸﺎﻥ ﻣﻄﺎﺑﻖ ﻧﻈﺮ ﻣﺎ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺷﻘﺎﻭﺕ‪ ،‬ﻋﺪﻡ ﻗﺎﺑﻠﻴﺖ ﺭﲪﺖ ﺍﺳﺖ ﻣﻪ ﺍﺭ ﻋﺼﻴﺎﻥ ﻭ ﻋﺪﻡ ﺍﳝﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ‪ .‬ﺑﻪ ﻋﻜﺲ ﺳﻌﺎﺩﺕ ﺍﻳﻦ ﺭﺍﺟﻊ ﺑﻪ ﺁﺧﺮﺕ ﻭﱃ ﺭﺍﺟﻊ ﺑﻪ ﺩﻧﻴﺎ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺷﻘﺎﻭﺕ ﻋﺪﻡ‬
‫ﻧﻴﻞ ﺑﻪ ﺧﻮﺍﺳﺘﻪﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺳﻌﺎﺩﺕ ﺧﻼﻑ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫]ﻣﺮﱘ‪] ،[٤:‬ﻣﺮﱘ‪ .[٣٢:‬ﮔﻮﺋﻰ ﻣﺮﺍﺩ ﺍﺯ ﺷﻘﺎﻭﺕ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﳏﺮﻭﻡ ﺑﻮﺩﻥ ﺍﺯ ﺧﲑﺍﺕ ﻭ ﻳﺎ ﺩﺭ ﺁﻳﻪ ﳏﺮﻭﻡ ﺑﻮﺩﻥ ﺍﺯ ﺧﲑﺍﺕ ﻭ ﻳﺎ ﺩﺭ ﺁﻳﻪﺍﻭﻝ ﺣﺮﻣﺎﻥ ﻭ ﺩﺭ ﺩﻭﻣﻰ ﺷﻘﺎﻭﺕ ﺍﺳﺖ‪.‬‬
‫ﻣﻰﺷﻮﺩ ﺍﺯ ﺁﻳﻪ ﻓﻬﻤﻴﺪ ﻛﻪ ﻋﻘﻮﻕ ﻭﺍﻟﺪﻳﻦ ﺳﺒﺐ ﺷﻘﺎﻭﺕ ﺍﺳﺖ ‪.‬‬
‫]ﻃﻪ‪] ،.[٣-١:‬ﻃﻪ‪ .[١١٧:‬ﺭﺍﻏﺐ ﺍﺭ ﺑﻌﻀﻰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﮔﺎﻫﻰ ﺷﻘﺎﻭﺕ ﺑﻪ ﺟﺎﻯ ﺭﻧﺞ ﻭ ﻣﺸﻘﺖ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ ﻣﺜﻞ »ﺷﻘﻴﺖ ﰱ ﻛﺬﺍ« ﻳﻌﲎ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﺑﻪ ﻣﺸﻘﺖ ﺍﻓﺘﺎﺩﻡ‬
‫ﻫﺮ ﺷﻘﺎﻭﺕ ﻣﺸﻘﺖ ﺍﺳﺖ ﻭﱃ ﻫﺮ ﻣﺸﻘﹼﺖ ﺷﻘﺎﻭﺕ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﻣﺸﻘﹼﺖ ﺍﺯ ﺷﻘﺎﻭﺕ ﺍﻋﻢ ﺍﺳﺖ‪.‬‬
‫ﺷﻘﺎﺀ‪ :‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺑﻪ ﻣﻌﲎ ﺳﺨﱴ ﻭ ﻋﺴﺮﺕ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ‪‬ﺘﺮ ﺍﺳﺖ »ﺗﺸﻘﻰ« ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﺸﻘﺖ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻣﺎ ﻗﺮﺁﻥ ﺭﺍ ﺑﻪ ﺗﻮ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻩﺍﱘ‬
‫ﺗﺎ ﺩﺭ ﺗﺒﻠﻴﻎ ﻣﺮﺩﻡ ﺑﻪ ﺯﲪﺖ ﺍﻓﱴ ﻳﺎ ﺧﻮﺩﺕ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻓﻜﲎ ﺁﻥ ﻓﻘﻂ ﺑﻪ ﺍﻫﻞ ﺧﺸﻴﺖ ﻳﺎﺩ ﺁﻭﺭﻯ ﺍﺳﺖ ‪ -‬ﺷﻴﻄﺎﻥ ﴰﺎ ﺭﺍ ﺍﺯ ‪‬ﺸﺖ ﺧﺎﺭﺝ ﻧﻜﻨﺪ ﺑﻪ ﺯﲪﺖ ﻣﻰﺍﻓﱴ‪.‬‬
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‫ﺷﻚ = ﮔﻤﺎﻥ‪ .‬ﺗﻮﻗﻒ‪ .‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻭﻗﻮﻑ‪ ...‬ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺜﻞﺁﻥ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﺑﻮﺩﻥ ﺯﻳﺪ ﺷﻚ ﻛﻨﺪ ﻧﺰﺩ ﺍﻭ ﺑﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺑﻮﺩﻥ ﻭ ﻧﺒﻮﺩﻥ ﻣﺰﻳﱴ ﻧﻴﺴﺖ ﻟﺬﺍ ﺗﻮﻗﻒ‬
‫ﻣﻰﻛﻨﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺍﻋﺘﺪﻻﻝ ﻭ ﺗﺴﺎﻭﻯ ﻧﻘﻴﻀﲔ ﺍﺳﺖ ﺩﺭ ﻧﺰﺩ ﺍﻧﺴﺎﻥ‪.‬‬
‫ﺧﻼﺻﻪ‪ :‬ﺷﻚ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺩﻭ ﻃﺮﻑ ﻗﻀﻴﻪ ﻳﻘﲔ ﻧﻜﻨﺪ ﻭ ﺗﺮﺟﻴﺢ ﻫﻢ ﻧﺪﻫﺪ ﺑﻠﻜﻪ ﺑﻮﺩ ﻭ ﻧﺒﻮﺩ ﺩﺭ ﻧﻈﺮ ﻭﻯ ﻣﺴﺎﻭﻯ ﺑﺎﺷﺪ ﺑﺮ ﺧﻼﻑ ﻇﻦ‪ ‬ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺩﻭ‬
‫ﻃﺮﻑ ﺭﺍ ﺗﺮﺟﻴﺢ ﻣﻰﺩﻫﺪ ]ﺩﺧﺎﻥ‪] .[٩:‬ﻏﺎﻓﺮ‪.[٣٤:‬‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺷﻚ ﺑﺎ »ﻣﺪﻳﺐ« ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﻫﻮﺩ‪ .[٦٢:‬ﺩﺭ »ﺭﻳﺐ« ﺍﺯ ﺭﳐﺸﺮﻯ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﻠﻖ ﺉ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺷﻚ ﻣﺮﻳﺐ‬
‫ﻳﻌﲎ‪ :‬ﺷﻚ ﺍﺿﻄﺮﺍﺏ ﺁﻭﺭ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﺑﻪ ﻣﻌﲎ ‪‬ﻤﺖ ﻭ ﺳﻮﺀ ﻇﻦ‪ ‬ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺷﻚ ‪‬ﻤﺖ ﺁﻭﺭ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺷﻚ ﻧﻮﻋﻰ ﺍﺯ ﺟﻬﻞ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺯ ﺟﻬﻞ ﺍﺧﺺ ﺍﺳﺖ ﻛﻪ ﺟﻬﻞ ﮔﺎﻫﻰ ﻣﻄﻠﻖ ﻋﺪﻡ ﻋﻠﻢ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﺎﻧﺰﺩﻩ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻜﺮ = ﺛﻨﺎ ﮔﻮﺋﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻜﺮ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﻧﻌﻤﺖ ﺍﺳﺖ ﺗﻮﺃﻡ ﺑﺎ ﻧﻮﻋﻰ ﺗﻌﻈﻴﻢ‪ .‬ﺭﻣ‪‬ﺎﱏ ﮔﻔﺘﻪ‪ :‬ﺷﻜﺮ ﺍﻇﻬﺎﺭ ﻧﻌﻤﺖ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺷﻜﺮ ﻳﺎﺩﺁﻭﺭﻯ‬
‫ﻧﻌﻤﺖ ﻭ ﺍﻇﻬﺎﺭ ﺁﻥ ﺍﺳﺖ‪ ...‬ﺿﺪ ﺁﻥ ﻛﻔﺮ ﺑﻪ ﻣﻌﲎ ﻧﺴﻴﺎﻥ ﻭ ﭘﻮﺷﺎﻧﺪﻥ ﻧﻌﻤﺖ ﺍﺳﺖ‪ ...‬ﺷﻜﺮ ﺑﺮ ﺳﻪ ﻧﻮﻉ ﺍﺳﺖ‪ :‬ﺷﻜﺮ ﻗﻠﺐ ﻭ ﺁﻥ ﻳﺎﺩﺁﻭﺭﻯ ﻧﻌﻤﺖ ﺍﺳﺖ‪ .‬ﺷﻜﺮ ﺯﺑـﺎﻥ ﻭ ﺁﻥ‬
‫ﺛﻨﺎﮔﻮﺋﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺖ ﺍﺳﺖ‪ .‬ﺷﻜﺮ ﺟﺎﺭﺡ ﻭﺁﻥ ﻣﻜﺎﻓﺎﺕ ﻧﻌﻤﺖ ﺑﻪ ﻗﺪﺭ ﻗﺪﺭﺕ ﺍﺳﺖ‪.‬‬
 ‫ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺩﺭ »ﲪﺪ« ﮔﺬﺷﺖ‪.‬‬
‫ﺷﻜﺮ ﻓﻘﺰ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺖ ﻭ ﺑﺬﻝ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﳓﻞ‪] ،[١٢١:‬ﺍﺑﺮﺍﻫﻴﻢ‪] ،[٣٧:‬ﳓﻞ‪ .[١١٤:‬ﺷﻜﻮﺭ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﻭﺻﻒ ﺧﺪﺍ ﻭ ﺑﻨﺪﻩ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ ﻣﺜﻞ ]ﻓﺎﻃﺮ‪] ،[٣٤:‬ﺗﻐﺎﺑﻦ‪] ،[١٧:‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٥:‬ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﻧﻮﺡ ﺁﻣﺪﻩ ]ﺍﺳﺮﺍﺀ‪.[٣:‬‬
‫ﺷﻜﻮﺭ ﺑﻪ ﺿﻢ‪) ‬ﺵ( ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺷﻜﺮ ]ﺍﻧﺴﺎﻥ ‪.[٩:‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﺷﻮﺩ‪:‬‬
‫‪ -١‬ﺷﻜﺮ ﺧﺪﺍ ﻳﺎﺩ ﺁﻭﺭﻯ ﻧﻌﻤﺘﻬﺎﻯ ﺍﻭ ﺛﻨﺎﮔﻮﺋﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁ‪‬ﺎ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﳓﻞ‪ .[١١٤:‬ﺍﻋﻤﺎﻝ ﻣﺬﻫﱮ ﻭ ﺍﻃﺎﻋﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ‪‬ﺘﺮﻳﻦ ﺷﻜﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻌﻤﺘﻬﺎ ﺍﺳـﺖ‬
‫]ﺳﺒﺎﺀ‪ .[١٢:‬ﻭﺁﻥ ﻗﺴﻢ ﺳﻮﻡ ﺍﺯ ﺍﻗﺴﺎﻡ ﺷﻜﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﺍﻏﺐ ﻧﻘﻞ ﮔﺮﺩﻳﺪ‪ .‬ﺳﺠﺪﻩ ﺷﻜﺮ‪ ،‬ﳕﺎﺯ ﺷﻜﺮ‪ ،‬ﺍﺣﺴﺎﻥ ﻭ ﻭﻟﻴﻤﻪ ﺷﻜﺮ ﺍﺯ ﻗﺒﻴﻞ ﺍﺳﺖ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﭼﻮﻥ ﺳﺮ ﺍﺑﻦ ﺯﻳﺎﺩ ﺭﺍ‬
‫ﺑﻪ ﻣﺪﻳﻨﻪ ﺁﻭﺭﺩﻧﺪ ﺣﻀﺮﺕ ﺳﺠ‪‬ﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺷﻜﺮﺍﻧﻪ ﺁﻥ ﻗﺪﺭﻯ ﻣﻴﻮﻩ ﺑﺮ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﺗﻘﺴﻴﻢ ﻓﺮﻣﻮﺩ‪.‬‬
‫‪ -٢‬ﺷﻜﺮ ﺍﺯ ﺑﻨﺪﻩ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ .‬ﺷﻜﺮ ﺍﺯ ﺧﺪﺍ ﳎﺎﺯﺍﺕ ﻋﻤﻞ ﺻﺎﱀ ﺑﻨﺪﻩ ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻳﻦ ﻋﻤﻞ ﺷﺎﻛﺮ ﻭ ﺷﻜﻮﺭ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[١٥٨:‬ﺍﻳﻀﹰﺎ ]ﻓﺎﻃﺮ‪.[٣٠:‬‬
‫ﭼﻨﲔ ﻋﻤﻞ ﺭﺍ ﻋﻤﻞ ﻣﺸﻜﻮﺭ ﻧﻌﻤﺖ ﮔﻮﺋﻴﻢ ]ﺍﻧﺴﺎﻥ‪.[٢٢:‬‬
‫‪ -٣‬ﺷﻜﺮ ﺳﺒﺐ ﻣﺰﻳﺪ ﻧﻌﻤﺖ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٧:‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻫﺮ ﺑﻨﺪﻩﺍﻯ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻧﻌﻤﺖ ﺑﺪﻫﺪ ﺩﺭ‬
‫ﻗﻠﺒﺶ ﺁﻥ ﺭﺍ ﺑﺪﺍﻧﺪ ‪ -‬ﻭ ﺩﺭ ﺭﻭﺍﻳﱴ ﺑﺎ ﻗﻠﺒﺶ ﺑﻪﺁﻥ ﺍﻗﺮﺍﺭ ﻛﻨﺪ ‪ -‬ﻭ ﺑﺎ ﺯﺑﺎﻥ ﺧﺪﺍ ﺭﺍ ﲪﺪ ﳕﺎﻳﺪ ﺷﺨﻦ ﺍﻭ ﺑﻪ ﺁﺧﺮ ﳕﻰﺭﺳﺪ ﺗﺎ ﺧﺪﺍ ﺑﻪ ﺯﻳﺎﺩﺕ ﻓﺮﻣﺎﻥ ﺩﻫﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺭﻭﺍﻳﺖ ﺑﺴﻴﺎﺭ‬
‫ﻣﻰﺗﻮﺍﻥ ﻳﺎﻓﺖ‪.‬‬
‫ﺁﻳﻪ ]ﳕﻞ‪ .[٤٠:‬ﻧﻴﺰ ﻣﻄﻠﺐ ﺁﻳﻪ ﻓﻮﻕ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺫﻳﻞ ﺁﻳﻪ ﺍﻭﻝ » ‪‬ﻭ ﻟﹶﺌِﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ِﺍﻥﱠ ﻋ‪‬ﺬﺍﰉ ﹶﻟﺸ‪‬ﺪﻳﺪ‪ «‬ﻋﻜﺲ ﻣﻄﻠﺐ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻳﻌﲎ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ ﺳﺒﺐ ﺍﺯ‬
‫ﺑﲔ ﺭﻓﱳ ﺁﻥ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻇﺎﻫﺮﹰﺍ ﻫﻢ ﺍﺯ ﺑﲔ ﻧﺮﻭﺩ ﺑﻪ ﻧﻘﻤﺖ ﻣﺒﺪﻝ ﻣﻰﺷﻮﺩ ﻭ ﺭﻭﺳﻴﺎﻫﻰ ﺑﻪ ﺑﺎﺭ ﻣﻰﺁﻭﺭﺩ‪.‬‬
‫‪ -٤‬ﺷﻜﺮ ﮔﺰﺍﺭ ﺑﻨﺪﻩ ﺣﻜﻴﻢ ﻭ ﺩﺍﺭﺍﻯ ﺩﺭﻙ ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪.[١٢:‬‬
‫‪ -٥‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺭﺍﺟﻊ ﺑﻪ ﺷﻜﺮ ﺑﺴﻴﺎﺭ ﺗﺸﻮﻳﻖ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺍﺯ ﺩﺳﺖ ﺑﻨﺪﮔﺎﻥ ﺁﻳﺪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﻧﻌﻤﺘﻬﺎﻯ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﺍﻭﺭﻧﺪ ﻭ ﺛﻨﺎ ﮔﻮﺋﻰ ﭘﺮﺩﺍﺯﻧﺪ ﺩﺭﺍﻳﻨﺠﺎ ﭼﻨﺪ ﺣﺪﻳﺚ ﺍﺯ‬
‫ﲔ‪.‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪﹶﻟﻠﹼ ِﻪ ‪‬ﺭﺏ‪ ‬ﺍﻟﹾﻌﺎﻟﹶﻤ ‪‬‬
‫ﺏ ﺍ ﹾﻟﻤ‪‬ﺤﺎ ِﺭ ِﻡ ‪‬ﻭ ﺗ‪‬ﻤﺎ ‪‬ﻡ ﺍﻟﺸ‪ ‬ﹾﻜ ِﺮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟﺮ‪ ‬ﺟ ِﻞ‪ :‬ﹶﺍﹾﻟ ‪‬‬
‫ﻛﺎﰱ ﺑﺎﺏ ﺷﻜﺮ ﻧﻘﻞ ﻣﻰﺷﻮﺩ‪ :‬ﻋ ‪‬ﻦ ﺍﹶﰉ ﻋ‪‬ﺒ‪‬ﺪِﺍﻟﻠﹼ ِﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎ ﹶﻝ‪ :‬ﺷ ﹾﻜ ‪‬ﺮ ﺍﻟﻨ‪ِ ‬ﻌ ِﻢ ﺍِﺟ‪‬ﺘِﻨﺎ ‪‬‬
‫ﻚ ﺍﻟﻨ‪ ‬ﻌ ‪‬ﻤ ِﺔ‪.‬‬
‫ﻀ ﹸﻞ » ِﻣ ‪‬ﻦ« ِﺗ ﹾﻠ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺍ ﹾﻓ ‪‬‬
‫ﺕ ﺍﻟ ﻠﹼ ِﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﻳ‪‬ﻘﹸﻮ ﹸﻝ‪ :‬ﻣ ‪‬ﻦ ﺣ‪‬ﻤِﺪ‪‬ﺍﻟ ﻠﹼ ِﻪ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪ ‬ﻌ ‪‬ﻤ ِﺔ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺷ ﹶﻜ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ﻛﺎ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺴ ِﻦ ﺻ‪ ‬ﻠﹶﻮﺍ ‪‬‬
‫ﺤ‪‬‬‫ﺖ ﺍﹶﺑ‪‬ﺎﺍ ﹾﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻤ‪ِ ‬ﺮ ‪‬ﺑ ِﻦ ﺧ‪‬ﻠﹼﺎ ِﺩ ﻗﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪِﻟ ﻠﹼ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺍﺩ‪‬ﻯ ﺷ‪ ‬ﹾﻜﺮ‪‬ﻫﺎ‪.‬‬
‫ﺕ ﹶﺍ ‪‬ﻭ ﻛﹶ‪‬ﺒ ‪‬ﺮﺕ‪ ،‬ﻓﹶﻘﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺻ ‪‬ﻐ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﺻ‪‬ﻔﹾﻮﺍ ِﻥ ﺍﹾﻟﺠ‪‬ﻤ‪‬ﺎ ِﻝ ‪‬ﻋ ‪‬ﻦ ﺍﹶﰉ ﻋ‪‬ﺒ‪‬ﺪِﺍﻟ ﻠﹼ ِﻪ ﻗﺎ ﹶﻝ‪ :‬ﻗﺎ ﹶﻝ ﱃ ﻣﺎ ﹶﺍ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ‪‬ﻋ ‪‬ﺒ ٍﺪ ِﺑ ِﻨ ‪‬ﻌ ‪‬ﻤ ٍﺔ ‪‬‬
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‫ﺷﻜﺲ = ﺷﻜﺎﺳﺔ‪ :‬ﺑﺪ ﺧﻠﻘﻰ )ﳎﻤﻊ( ﺷﻜﺲ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﻛﺴﺮ ﺩﻭﻡ‪ :‬ﺑﺪ ﺧﻠﻖ ﺗﺸﺎﻛﺲ ﺑﻪ ﻣﻌﲎ ﺗﺸﺎﺟﺮ ﻭ ﻣﻨﺎﺯﻋﻪ ﺍﺳﺖ ﺩﺭ ﺍﺛﺮ ﺑﺪﺧﻠﻘﻰ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ]ﺯﻣﺮ‪ .[٢٩:‬ﻳﻌﲎ‪:‬‬
‫ﺧﺪﺍ ﻣﺮﺩﻯ ﺭﺍ ﻣﺜﻞ ﺯﺩﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺷﺮﻳﻜﺎﻥ ﻣﺘﺨﺎﺻﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﳎﻤﻊ ﻣﺘﻨﺎﺯﻋﺎﻥ ﺑﺪ ﺧﻠﻖ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
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‫ﺷﻜﻞ = ﺑﻪ ﻓﺘﺢ )ﺵ( ﻣﺜﻞ‪ .‬ﺷﺒﻴﻪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻜﻞ ﺑﻪ ﻓﺘﺢ ﺷﺒﻴﻪ ﻭ ﺑﻪ ﻛﺴﺮ ﻧﻈﲑ ﺩﺭ ﺣﺴﻦ ﺍﺳﺖ ﻭ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺷﻜﻞ ﻣﺸﺎ‪‬ﺖ ﺩﺭ ﻫﻰﺀﺕ ﻭ ﺻﻮﺭﺕ ﺍﺳـﺖ‪ .‬ﻧـﺪ‪،‬‬
‫ﻣﺸﺎ‪‬ﺖ ﺩﺭ ﺟﻨﺴﻴ‪‬ﺖ ﻭ ﺷﺒﻪ ﻣﺸﺎ‪‬ﺖ ﺩﺭ ﻛﻴﻔﻴ‪‬ﺖ ﺍﺳﺖ‪] .‬ﺹ‪ .[٥٨-٥٧:‬ﻳﻌﲎ‪ :‬ﺍﻳﻦ ﺁﺏ ﺟﻮﺷﺎﻥ ﻭ ﭼﺮﻙ ﺍﺳﺖ ﺑﭽﺸﻴﺪ ﺁﻥ ﺭﺍ ﻭ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻋﺬﺍﺏ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻣﺜﻞ ﺁﻥ ﻛﻪ‬
‫ﺍﻧﻮﺍﻋﻰ ﺍﺯ ﻋﺬﺍﺏ ﺍﻧﺪ ]ﺍﺳﺮﺍﺀ‪.[٨٤:‬‬
‫ﺷﺎﻛﻠﻪ ﺭﺍ ﺳﺠ‪‬ﻴﻪ ﻭ ﻃﺒﻴﻌﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﻣﺸﺎﻛﻠﻪ ﺍﺯ ﺷﻜﻞ ﺑﻪ ﻣﻌﲎ ﺑﺴﱳ ﺩﺍﺑ‪‬ﻪ ﺍﺳﺖ ﻭ ﺷﻜﺎﻝ ﺑﻪ ﻛﺴﺮ ﺷﲔ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺍﺳﺐ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻰﺑﻨﺪﻧﺪ‪ .‬ﻭ ﺁﻧﮕﺎﻩ‬
‫ﺷﺎﻛﻠﻪ ﺭﺍ ﻋﺎﺩﺕ ﻭ ﺳﺠ‪‬ﻴﻪﺍﻯ ﻛﻪ ﺷﺨﺺ ﺭﺍ ﻣﻘﻴﺪ ﻛﺮﺩﻩ‪ ،‬ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺷﺎﻛﻠﻪ ﺭﺍ ﻃﺮﻳﻖ ﻭ ﻣﺬﻫﺐ ﮔﻔﺘﻪ ﻭ ﺁﻧﮕﺎﻩ ﺁﻥ ﺭﺍ ﻃﺒﻴﻌﺖ ﻭ ﺧﻠﻘﻴﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬
‫ﺧﻼﺻﻪ ﺁﻧﻜﻪ‪ :‬ﻫﺮ ﻛﺲ ﺭﻭﻯ ﻋﻮﺍﻣﻞ ﳐﺼﻮﺻﻰ ﺍﺳﺘﻌﺪﺍﺩﻯ ﻭ ﻃﺒﻴﻌﱴ ﻛﺴﺐ ﻣﻰﻛﻨﺪ ﺍﻋﻤﺎﻝ ﻭ ﻛﺎﺭﻫﺎﻳﺶ ﻣﻄﺎﺑﻖ ﳘﺎﻥ ﻃﺒﻴﻌﺖ ﺍﺯ ﻭﻯ ﺻﺎﺩﺭ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﻋﻮﺽ ﻛﺮﺩﻥ ﺁﻥ ﮔﺮﭼﻪ‬
‫ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﺍﺳﺖ ﻭﱃ ﺳﻠﺐ ﺍﺧﺘﻴﺎﺭ ﳕﻰ ﻛﻨﺪ‪ .‬ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﻣﻌﲎ ﻣﺜﻞ ﻭ ﺷﺒﻴﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻋﻤﻞ ﺁﺩﻣﻰ ﻫﻢ ﺷﻜﻞ ﻃﺒﻴﻌﺖ ﺍﻭﺳﺖ‪ .‬ﻗﺮﻳﺐ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺍﺳﺖ ﺁﻳﻪ ]ﺭﻭﻡ‪ .[٣٠:‬ﻭ ﺁﻳﻪ ]ﻋﺒﺲ‪.[٢٠:‬‬
‫ﺑﻨﺎﺑﺮﺁﻧﻜﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﺒﻴﻞ ﺭﺍﻩ ﺣﻖ ﻭ ﺩﻳﻦ ﻓﻄﺮﻯ ﺑﺎﺷﺪ‪.‬‬
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‫ﺷﻜﻮ = ﻭ ﺷﻜﺎﻳﺖ ﻭ ﺷﻜﻮﻯ ﻭ ﺷﻜﺎﺓ‪ :‬ﺍﻇﻬﺎﺭ ﺍﻧﺪﻭﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ :‬ﺗﻮﺻﻴﻒ ﮔﺮﻓﺘﺎﺭﻯ‪] .‬ﻳﻮﺳﻒ‪] ،[٨٦:‬ﳎﺎﺩﻟﻪ‪.[١:‬‬
‫]ﻧﻮﺭ‪ .[٣٥:‬ﻣﺸﻜﺎﺓ ﺭﺍ ‪‬ﺘﺮ ﺍﺳﺖ ﳏﻔﻈﻪ ﻭ ﭼﺮﺍﻏﺪﺍﻥ ﮔﻔﺖ ﺍﻫﻞ ﻟﻐﺖ ﺁﻥ ﺭﺍ ﺭﻭﺯﻧﻪ ﰉ ﻧﻔﻮﺫ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﻛﺎﺳﻪ ﻗﻨﺪﻳﻞ ﺍﺳﺖ‪ .‬ﺍﳌﻨﺠﻤﺪ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻫﺮ ﺭﻭﺯﻧﻪ ﻏﲑ ﻧﺎﻓـﺬ‬
‫ﺍﺳﺖ‪.‬‬
‫ﻭ ﻫﺮ ﭼﻴﺰﻯ ﻛﻪ ﺩﺭ ﺁﻥ ﻳﺎ ﺑﺮ ﺁﻥ ﭼﺮﺍﻍ ﻣﻰﮔﺬﺍﺭﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺷﻜﺎﰱ ﺍﺳﺖ ﺩﺭ ﺩﻳﻮﺍﺭ ﻛﻪ ﺑﺮ ﺁﻥ ﺷﻴﺸﻪ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﭼﺮﺍﻍ ﭘﺸﺖ ﺁﻥ ﺷﻴﺸﻪ ﻣﻰﺷﻮﺩ ﻭ ﺷﻜﺎﻑ ﺭﺍ‬
‫ﺩﺭﺏ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻛﻪ ﭼﺮﺍﻍ ﺭﺍ ﺍﺯ ﺁﻥ ﻭﺍﺭﺩ ﻣﻰﻛﻨﻨﺪ ﻭ ﺑﻪ ﻗﻮﻝ ﳎﺎﻫﺪ‪ :‬ﻣﺸﻜﺎﺓ ﻗﻨﺪﻳﻞ ﻭ ﭼﺮﺍﻍ ﺍﺳﺖ‪ .‬ﻣﺼﺒﺎﺡ ﻓﺘﻴﻠﻪ ﺁﻥ ‪.‬‬
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‫ﻣﺸﻜﺎﺓ ﻣﺜﻞ ﻗﻠﺐ ﻣﺆﻣﻦ ﺍﺳﺖ ﻛﻪ ﻧﻮﺭ ﺍﳝﺎﻥ ﺩﺭ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ ﻧﻮﺭ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﺍﹶﻟﹾﻤِﺸﻜﺎ ﹸﺓ ‪‬ﺟ ‪‬ﻮ ‪‬‬
‫ﺡ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ﺍﻟﱠﺬﻯ ‪‬ﺟ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﺍﻟﻠﹼ ‪‬ﻪ ﰱ ﹶﻗ ﹾﻠ ِﺒ ِﻪ«‪.‬‬
‫ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ‪‬ﻭ ﺍﻟﹾﻘِﻨﺪﻳ ﹸﻞ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻭ ﺍﻟﹾﻤِﺼ‪‬ﺒﺎ ‪‬‬
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‫ﴰﺄﺯ = ﺗﻨﻔﹼﺮ‪] .‬ﺯﻣﺮ‪ .[٤٥:‬ﭼﻮﻥ ﺧﺪﺍ ﺑﻪ ﻭﺣﺪﺍﻧﻴ‪‬ﺖ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺩﳍﺎﻯ ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﻗﻴﺎﻣﺖ ﺍﳝﺎﻥ ﻧﺪﺍﺭﻧﺪ ﺭﻣﻴﺪﻩ ﻭ ﻣﺘﻨﻔﹼﺮ ﺷﻮﺩ‪ .‬ﺁﻥ ﺑﻪ ﻋﻜﺲ ﺷﺎﺩﻣﺎﻥ ﺷﺪﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ«‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﻗﺮﺁﻥ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻣﺪﻩ » ‪‬ﻭ ﺍِﺫﺍ ﹸﺫ ِﻛ ‪‬ﺮ ﺍﻟﱠﺬﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﺍِﺫﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﺴ‪‬ﺘ‪ ‬ﺒ ِ‬
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‫ﴰﺎﻝ = ﭼﭗ‪ .‬ﺿﺪ‪ ‬ﳝﲔ‪] .‬ﻛﻬﻒ‪ [١٨:‬ﲨﻊ ﺁﻥ ﺍﴰﻞ ﻭ ﴰﻞ ﻭ ﴰﺎﺋﻞ ﻣﻰﺁﻳﺪ‪ ،‬ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﴰﺎﺋﻞ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﳓﻞ‪ .[٤٨:‬ﺳﺎﻳﻪﻫﺎﻯ ﺁﻥ ﺍﺯ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺳﺠﺪﻩ ﻛﻨﺎﻥ ﺑﺮ‬
‫ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﴰﺎﻝ ﻭ ﳝﲔ ﺩﺭ ﻗﺮﺁﻥ ﺍﻛﺜﺮﹰﺍ ﺩﺭ ﻣﻌﲎ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﻣﻌﻤﻮﱃ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪ ﻭﱃ ﭼﺮﺍ ﺑﻪ ﺍﻫﻞ ‪‬ﺸﺖ ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ ﺑﻪ ﺍﻫﻞ ﺟﻬﻨ‪‬ﻢ ﺍﺻﺤﺎﺏ ﴰﺎﻝ‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ؟ ]ﻭﺍﻗﻌﺔ‪ .[٤١-٢٧:‬ﻭ ﻣﺮﺍﺩ ﺍﺯ ]ﺣﺎﻗﺔ‪[ ٢٥:‬ﭼﻴﺴﺖ؟ ﺁﻳﺎ ﭼﭗ ﻭﺍﻗﻌ ﹰﺎ ﻣﻨﺤﻮﺱ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻫﻞ ﺟﻬﻨﻢ ﲰﺖ ﭼﭙﻰﻫﺎ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ؟ ﻫﻜﺬﺍ ﺩﺍﺩﻥ ﻛﺘﺎﺏ ﺑﺪﺳﺖ‬
‫ﭼﭗ؟‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺗﻘﺴﻴﻢ ﺑﻪ ﺍﺻﺤﺎﺏ ﳝﲔ ﻭ ﴰﺎﻝ ﺑﻪ ﺟﻬﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺎﻣﻪ ﻋﺪﻩﺍﻯ ﺑﺪﺳﺖ ﺭﺍﺳﺖ ﻭ ﻧﺎﻣﻪ ﻋﺪﻩﺍﻯ ﺑﺪﺳﺖ ﭼﭗ ﺁ‪‬ﺎ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﺣﺎﻗﺔ‪-١٩:‬‬
‫‪ .[٢٥‬ﻭ ﺩﺭﺑﺎﺭﻩ ﻣﺆﻣﻨﺎﻥ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻧﻮﺭ ﺁ‪‬ﺎ ﺩﺭ ﭘﻴﺶ ﺭﻭ ﻭ ﲰﺖ ﺭﺍﺳﺖ ﺭﻭﺍﻥ ﺍﺳﺖ ]ﺣﺪﻳﺪ‪ .[١٢:‬ﺍﻳﻀﺎﹰﺁﻳﻪ ‪ ٨‬ﲢﺮﱘ ﺍﺯ ﺍﻳﻦ ﺑﺪﺳﺖ ﻣﻰﺁﻭﺭﱘ ﻛﻪ ﺩﺭ ﴰﺎﻝ ﻧﻮﺭ ﻧﻴـﺴﺖ ﻭ ﺁﻥ‬
‫ﻃﺮﻑ ﺟﻬﻨﻢ ﺍﺳﺖ ﻭ ﺍﻧﻜﻪ ﻧﺎﻣﻪ ﺍﻭ ﺑﺪﺳﺖ ﭼﭙﺶ ﺩﺍﺩﻩ ﺷﺪﻩ ﻧﻮﺭ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﭼﻮﻥ ﻃﺮﻑ ﺭﺍﺳﺖ ﻧﻮﺭﺍﱏ ﺍﺳﺖ ﻭ ﻃﺮﻑ ﭼﭗ ﰉ ﻧﻮﺭ‪ ،‬ﺍﻭﱃ ﻣﺒﺎﺭﻙ ﻭ ﺩﻳﮕﺮﻯ ﺷﻮﻡ ﺧﻮﺍﻧﺪﻩ‬
‫ﺷﺪﻩ ]ﻭﺍﻗﻌﺔ‪ .[٩-٨:‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺷﻮﻡ ﺭﺍ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﴰﺎﻝ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ »ﺍﹸﻭﺗ ‪‬ﻰ ﻛِﺘﺎ‪‬ﺑ ‪‬ﻪ ِﺑﺸِﻤﺎِﻟ ِﻪ« ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺩﺳﺖ ﭼﭗ ﻳﺎ ﲰﺖ ﺭﺍﺳﺖ ﺍﺳﺖ‪ .‬ﺍﻣـﺎ‬
‫ﺷﻮﻣﻰ ﺩﺭ ﴰﺎﱃﻫﺎ ﺍﺳﺖ ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[١٧:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩﺍﻏﻮﺍﺀ ﺷﻴﻄﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﹶﻳ‪‬ﺪﻳ ِﻬ ‪‬ﻢ« ﻣﺎﻝ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﺍﺯ » ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻔ ِﻬ ‪‬ﻢ« ﺍﻭﻻﺩ ﻭ ﺍﺯ »ﺍﹶﻳ‪‬ﻤﺎِﻧ ِﻬ ‪‬ﻢ« ﻭﺳﻮﺳﻪ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﲎ ﻭ‬
‫ﺍﻓﺮﺍﻁ ﺩﺭ ﺁ‪‬ﺎﻭ ﻋﻘﺎﺋﺪ ﳐﺘﻠﻒ ﻭ ﺍﺯ »ﺷ‪‬ﻤﺎِﺋ ِﻠ ِﻬ ‪‬ﻢ« ﮔﻨﺎﻫﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻣﻮﺍﻝ ﺩﻧﻴﺎ ﺩﺭ ﭘﻴﺶ ﺭﻭ ﻭ ﺍﻭﻻﺩ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺍﻭ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺍﻧﺪ ﻭ ﻛﺎﺭﻫﺎﻯ ﺍﳝﺎﱏ ﺩﺭ ﲰﺖ ﺭﺍﺳﺖ ﻭ ﮔﻨﺎﻫﺎﻥ‬
‫ﲰﺖ ﭼﭙﻰ ﺍﻧﺪ‪ .‬ﻳﻌﲎ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺟﻬﺖ ﺩﻳﲎ ﻭ ﻋﻘﻴﺪﻩﺍﻯ ﻓﺮﻳﺐ ﺩﺍﺩﻩ ﻭ ﺍﺿﻼﻝ ﻣﻰﻛﻨﻢ )ﺍﳌﻴﺰﺍﻥ(‪.‬‬
‫ﻒ ﺟ‪‬ﻨ‪‬ﻮﺏ‪ ‬ﻭ‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﴰﺎﻝ ﻳﻜﻰ ﺍﺯ ﺟﻬﺎﺕ ﺍﺭﺑﻊ ﻭ ﻣﻘﺎﺑﻞ ﺟﻨﻮﺏ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺩﺭ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ ﻭ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١١٧‬ﻓﺮﻣﻮﺩﻩ »ﻓﹶﻼ ﹶﺍ ﹾﻃﹸﻠ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘ ﹶﻠ ‪‬‬
‫ﺷ‪‬ﻤﺎﻝﹲ« ﻛﻪ ﻣﺮﺍﺩ ﺑﺎﺩ ﺟﻨﻮﺏ ﻭ ﴰﺎﻝ ﺍﺳﺖ‪ .‬ﺍﻳﻀﹰﺎ ﴰﺎﻝ ﺑﺎﺩﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﴰﺎﻝ ﻛﻌﺒﻪ ﻣﻰﻭﺯﺩ )ﺭﺍﻏﺐ( ﺩﺭ ﺁﻗﺮﺏ ﺁﻣﺪﻩ‪ :‬ﺁﻥ ﺑﺎﺩﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺣﺠﺮ ﺍﲰﺎﻋﻴﻞ ﻣﺎ ﺑﲔ ﻣﺸﺮﻕ‬
‫ﻭ ﺑﻨﺎﺕ ﻧﻌﺶ ﻣﻰﻭﺯﺩ‪.‬‬
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‫ﴰﺖ = ﴰﺎﺕ ﻭ ﴰﺎﺗﺖ‪ :‬ﺷﺎﺩ ﺷﺪﻥ ﺑﻪ ﺑﻼﱃ ﺩﴰﻦ )ﺭﺍﻏﺐ( ]ﺍﻋﺮﺍﻑ‪ .[١٥٠:‬ﻫﺎﺭﻭﻥ ﺑﻪ ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺩﴰﻨﺎﻥ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﻣﻦ ﺷﺎﺩﻣﺎﻥ ﻣﻜﻦ‪) .‬ﻛﻪ ﺁ‪‬ﺎﺑﺒﻴﻨﻨﺪ ﺗﻮ ﻣﺮﺍ ﻋﺘﺎﺏ ﻭ‬
‫ﻣﺆﺍﺧﺬﻩ ﻣﻰﻛﲎ ﻭ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻯ ﻣﻦ ﺷﺎﺩ ﺷﻮﻧﺪ( ﺗﺸﻤﻴﺖ ﻋﺎﻃﺲ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻭﻗﺖ ﻋﻄﺴﻪ ﻛﺮﺩﻥ ﻛﺴﻰ ﺍﻭ ﺭﺍ ﺩﻋﺎ ﻛﻨﻴﻢ ﻭ ﻳﺮﲪﻚ ﺍﻟﻠﹼﻪ ﺑﮕﻮﺋﻴﻢ ﺩﺭ ﺍﻗﺮﺏ ﺍﺯ ﺍﺑﻮﻋﻠﻰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪:‬‬
‫ﺁﻥ ﺩﻋﺎ ﺍﻳﺖ ﺗﺎ ﺷﺨﺺ ﺑﻪ ﺣﺎﻝ ﴰﺎﺗﺖ ﻧﻴﺎﻓﺘﺪﻭ ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﮔﻮﺋﻰ ﺁﻥ ﺍﺯﺍﻟﻪ ﴰﺎﺗﺖ ﺑﻪ ﻭﺳﻴﻠﻪ ﺩﻋﺎﺳﺖ ﻣﺜﻞ ﲤﺮﻳﻦ ﺩﺭ ﺍﺯﺍﻟﻪ ﻣﺮﺽ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﴰﺦ = ﺑﻠﻨﺪ ﺷﺪﻥ‪ .‬ﺷﺎﻣﺦ‪ :‬ﺑﻠﻨﺪ‪ .‬ﲨﻊ ﺁﻥ ﺷﺎﳐﺎﺕ ﻭ ﺷﻮﺍﻣﺦ ﺍﺳﺖ ]ﻣﺮﺳﻼﺕ‪ .[٢٧:‬ﺩﺭ ﺯﻣﲔ ﻛﻮﻩﻫﺎﻯ ﺛﺎﺑﺖ ﻭ ﺑﻠﻨﺪ ﻗﺮﺍﺭ ﺩﺍﺩﱘ ﻭ ﴰﺎ ﺭﺍ ﺍﺏ ﺷﲑﻳﻦ ﻧﻮﺷﺎﻧﺪﱘ ﮔﻮﻳﻨﺪ »ﴰـﺦ‬
‫ﺑﺎﻧﻔﻪ« ﺑﻴﲎ ﺍﺵ ﺭﺍ ﺑﺎﻻ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻛﻨﺎﻳﻪ ﺍﺯ ﺗﻜﺒ‪‬ﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪ .‬ﻣﻘﺎﻡ ﺷﺎﻣﺦ‪ ،‬ﺣﺴﺐ ﺷﺎﻣﺦ ﻧﻴﺰ ﮔﻔﺘﻪ ﺷﺪﻩ ﺩﺭ ﺯﻳﺎﺭﺕ ﻭﺍﺭﺙ ﻫﺴﺖ »ﹶﺍ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ‬
‫ﺨ ِﺔ«‬
‫ﺏ ﺍﻟﺸ‪‬ﺎ ِﻣ ‪‬‬
‫ﺖ ﻧ‪‬ﻮﺭﹰﺍ ﻓﹶﻰ ﺍﹾﻟﺎﹶﺻ‪‬ﻼ ِ‬
‫ﻚ ﹸﻛ ‪‬ﻨ ‪‬‬
‫ﹶﺍﻧ‪ ‬‬
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‫ﴰﺲ = ﺧﻮﺭﺷﻴﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺳﻰ ﻭ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﻭ ﻗﺮﺁﻥ ﺑﻪ ﺫﻛﺮ ﺁﻥ ﺍﳘﻴ‪‬ﺖ ﺑﺴﻴﺎﺭ ﻗﺎﺋﻞ ﺍﺳﺖ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ ﻋﻬﺪ ﺫﻛﺮ ﺷﺪﻩ ﻣﮕﺮ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺴﺎﻥ‪.[١٣:‬‬
‫ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍ ﻣﺴﺨ‪‬ﺮ ﻭ ﺭﺍﻡ ﺷﺪﻩ ﺍﺳﺖ ]ﺭﻋﺪ‪ .[٢:‬ﻭ ﺁﻥ ﺍﺯ ﺁﻳﺎﺕ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ]ﻓﺼ‪‬ﻠﺖ‪.[٣٧:‬‬
‫ﺣﺮﻛﺖ ﺧﻮﺭﺷﻴﺪ‬
‫]ﻳﺲ‪» .[٤٠-٣٨:‬ﻣﺴﺘﻘﺮ« ﺭﻭﻯ ﻗﺎﻋﺪﻩ ﻋﺮﺑﻴﺖ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ‪ ،‬ﺍﺳﻢ ﺯﻣﺎﻥ ﻭ ﺍﺳﻢ ﻣﻜﺎﻥ ﺑﺎﺷﺪ‪ .‬ﻻﻡ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﺍﱃ ﻳﺎ ﺑﺮﺍﻯ ﻏﺎﻳﺖ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺗﺮﺟﻴﺢ ﻣﻰﺩﻫﻢ ﻛﻪ ﺁﻥ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﻭ ﻻﻡ ﺑﺮﺍﻯ ﻏﺎﻳﺖ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺧﻮﺭﺷﻴﺪ ﺗﺎ ﻗﺮﺍﺭ ﻳﺎﻓﱳ ﻭ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﺧﻮﻳﺶ ﺟﺎﺭﻯ ﻭ ﺭﻭﺍﻥ ﺍﺳﺖ )ﻳﺎ ﺑﻪ ﻗﺮﺍﺭ ﮔـﺎﻫﺶ ﺭﻭﺍﻥ‬
‫ﺍﺳﺖ( ﻭﱃ ﺁﻳﻪ ﺯﻳﺮ ﺍﺣﺘﻤﺎﻝ ﻣﺼﺪﺭﻳ‪‬ﺖ ﺭﺍ ﺗﻘﻮﻳﺖ ﻣﻰﻛﻨﺪ‪] :‬ﺭﻋﺪ‪.[٢:‬‬
‫ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻮﺭﺷﻴﺪ ﻗﺪﺭﺕ ﺁﻥ ﺭﺍ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﻪ ﻣﺎﻩ ﺑﺮﺳﺪ ﻭ ﺷﺐ ﺭﺍ ﺭﻭﺯ ﺳﺒﻘﺖ ﱎ ﻛﻨﺪ ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﻣﺪﺍﺭﻯ ﳐﺼﻮﺹ ﺳﲑ ﻭ ﺷﻨﺎ‬
‫ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺳﻪ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﺩﺭ ﺣﺮﻛﺖ ﺧﻮﺭﺷﻴﺪ ﺻﺮﻳﺢ ﺍﻧﺪ ﺍﻳﻀﹰﺎ ‪ ٢٩‬ﻟﻘﻤﺎﻥ ‪ ١٣ -‬ﻓﺎﻃﺮ ‪ ٥ -‬ﺯﻣﺮ‪.‬‬
‫ﻭﱃ ﻟﻔﻆ ﺟﺮﻳﺎﻥ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﱃ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ ﳘﭽﻨﲔ ﻛﻠﻤﻪ »‪‬ﻳﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ« ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺷﻨﺎ ﻛﺮﺩﻥ ﺍﺳﺖ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﻫﺮ ﺩﻭ ﺣﺮﻛﺖ ﻭﺿﻌﻰ‬
‫ﻭ ﺍﻧﺘﻘﺎﱃ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻣﺎ ﺁﻳﻪ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٣:‬ﻣﻰﺷﻮﺩ ﻣﻔﻴﺪ ﻫﺮ ﺩﻭ ﺣﺮﻛﺖ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﳒﻮﻡ ﺑﺮﺍﻯ ﺧﻮﺭﺷﻴﺪ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﻭ ﺍﻧﺘﻘﺎﱃ ﺍﺛﺒﺎﺕ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﻟﻴﻞ ﺣﺮﻛﺖ ﻭﺿﻌﻰ ﺁﻥ ﺭﺍ ﺣﺮﻛﺖ ﻟﻜﹼﻪﻫﺎﻯ ﺳﻄﺢ ﺧﻮﺭﺷﻴﺪ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻣﺪﺕ ﺣﺮﻛﺖ ﺁﻥ ﺭﺍ ﺩﺭ‬
‫ﻣﻨﻄﻘﻪ ﺍﺳﺘﻮﺍﺋﻰ ‪ ٢٥‬ﺭﻭﺯ ﺗﻌﻴﲔ ﻛﺮﺩﻩﺍﻧﺪ )ﺍﺯ ﺟﻬﺎ‪‬ﺎﻯ ﺩﻭﺭ ﺗﺄﻟﻴﻒ ﺑﺮﻭﺗﺮﺑﻮﺭﮔﻞ ﺹ ‪.(٢٥٠‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﱃ ﺁﻥ ﮔﻔﺘﻪ ﺍﻧﺪ‪ :‬ﺧﻮﺭﺷﻴﺪ ﺑﺎ ﳘﻪ ﺳﻴ‪‬ﺎﺭﺍﺕ ﺧﻮﺩ ﺑﻪ ﻃﺮﻑ ﺳﺘﺎﺭﻩ »ﻭﮔﺎ« ﻭ ﺑﻪ ﻗﻮﱃ ﺑﻪ ﻃﺮﻑ »ﻧﺴﺮ« ﻳﻜﻰ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﺻﻮﺭﺕ ﻓﻠﻜﻰ ﺷﻠﻴﺎﻕ ﻭ ﺑﻪ ﻗﻮﱃ ﺑﻪ‬
‫ﻃﺮﻑ ﺻﻮﺭﺕ ﻓﻠﻜﻰ ﺍﳉﺎﺛﻰ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﺩﺭ ﺣﺪﻛﺖ ﺍﺳﺖ ﻭ ﺳﺮﻋﺖ ﺁﻥ ﺭﺍ ‪ ١٩‬ﻛﻴﻞ‪.‬ﻣﺘﺮ ﺩﺭ ﺛﺎﻧﻴﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﻛﺘﺎﺏ ﻓﻮﻕ ﺹ ‪ ٢٣٢‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻨﻈﻮﻣﻪ ﴰﺴﻰ ﻣﺎﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ ﺳﺘﺎﺭﮔﺎﻥ ﺩﻳﮕﺮ ﭘﻴﺶ ﻣﻰﺷﺘﺎﺑﺪ‪ ،‬ﺧﻮﺭﺷﻴﺪ ﻣﺎ ﲤﺎﻡ ﺳﻴ‪‬ﺎﺭﺍﺕ ﭘﲑﺍﻣﻮﻧﺶ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﻣﻰﻛﺸﺪ ﻭ ﺩﺭ ﻓﻀﺎ ﺑﺎ ﺳﺮﻋﺖ‬
‫‪ ١٩‬ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﺛﺎﻧﻴﻪ ﺩﺭ ﺟﻬﱴ ﻛﻪ ﺻﻮﺭﺕ ﻓﻠﻜﻰ »ﺍﳉﺎﺛﻰ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ« ﺩﺭ ﺍﲰﺎﻥ ﻣﺸﺨﺺ ﺷﺪﻩ ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ...‬ﻣﺎ ﻣﻬﺎﺟﺮﻳﻦ ﰉ ﻗﺮﺍﺭ ﻭ ﮔﺮﻳﺰﭘﺎﻯ ﻋﺎﱂ ﻫﺴﺘﻴﻢ ﻛﻪ ﭘﺲ ﺍﺯ‬
‫ﻳﻜﺴﺎﻝ ‪ ٦٠٠‬ﻣﻴﻠﻴﻮﻥ ﻛﻴﻠﻮﻣﺘﺮ ﺍﺯ ﻣﻜﺎﻥ ﺍﻣﺮﻭﺯﻯ ﺧﻮﺩ ﺩﺭ ﻓﻀﺎ ﺩﻭﺭ ﻣﻰﺷﻮﱘ ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺧﻮﺭﺷﻴﺪ ﻣﺎ ﺑﺎ ﻛﻬﻜﺸﺎﱏ ﻧﻴﺰ ﻛﻪ ﺟﺰﺀ ﺁﻥ ﺍﺳﺖ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻬﻜﺸﺎﻥ ﺑﻪ ﻗﺪﺭﻯ ﺑﺰﺭﮒ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻋﺮﺽ ‪ ١٢٠٠٠٠‬ﺳﺎﻝ ﻧﻮﺭﻯ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﺁﻥ ﺑﻪ‬
‫ﻃﺮﻑ ﺩﻳﮕﺮﺵ ﻣﻰﺭﺳﺪ‪ .‬ﺍﻳﻦ ﻛﻬﻜﺸﺎﻥ ﺩﺭ ﻋﺮﺽ ‪ ٢٠٠٠٠٠٠٠٠‬ﺳﺎﻝ ﻳﻜﺒﺎﺭ ﻭ ﺑﻪ ﺩﻭﺭ ﺧﻮﺩ ﻣﻰﭼﺮﺧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺮﻛﺖ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﺳﺎﻋﱴ ‪ ١١٣٠٠٠٠‬ﻛﻴﻠﻮﻣﺘﺮ ﻣﻰﺑﺮﺩ‬
‫»ﺫﻟﻚ ﺗﻘﺪﻳﺮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ«‬
‫ﻣﺮﮒ ﺧﻮﺭﺷﻴﺪ‬
‫* ]ﺗﻜﻮﻳﺮ‪١:‬ﻭ‪ .[٢‬ﻗﺎﻧﻮﻥ ﻣﺮﮒ ﻭ ﻓﻨﺎ ﺑﻪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ‪ .‬ﺁ‪‬ﺎ ﻫﻢ ﺍﺟﻠﻰ ﻣﻌﻴ‪‬ﻦ ﺩﺍﺭﻧﺪ ﻭ ﭼﻮﻥ ﺁﺩﻡ ﻣﺪ‪‬ﺕ ﺳﺮ ﺁﻳﺪ ﺟﻮﺍﺯ ﻣﺮﮒ ﺧﻮﻳﺶ ﺍﺯ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ‬
‫ﺩﺭﻳﺎﻓﺖ ﺧﻮﺍﻫﻨﺪﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﻌﺎﺩ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﻣﺸﺮﻭﺣ ﹰﺎ ﮔﻔﺘﻪﺍﱘ‪ .‬ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺍﺷﺎﺭﻩ ﺍﻛﺘﻔﺎ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭﺍﻳﻨﻜﻪ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﻏﲑﻩ ﺗﺎ ﻣﺪﺗﻰ ﺑﺎ ﺍﻳﻦ ﻭﺿﻊ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﻧﻈﻢ ﻓﻌﻠﻰ ﺍﺑﺪﻯ ﻧﻴﺴﺖ‪] .‬ﺭﻋﺪ‪] ،[٢:‬ﻟﻘﻤﺎﻥ‪ .[٢٩:‬ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ‪ ٨‬ﺭﻭﻡ ‪ ٣ -‬ﺍﺣﻘﺎﻑ‬
‫‪ ٥ -‬ﺯﻣﺮ ‪ ١٣ -‬ﻓﺎﻃﺮ ﺍﻳﻦ ﺁﻳﺎﺕ ﺻﺮﻳﺢﺁﻥ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﻏﲑﻩ ﻣﺪﺗﻰ ﻣﻌﲔ ﺩﺍﺭﻧﺪ ﻋﻠﻰ ﻫﺬﺍ ﭼﻮﻥ ﻣﺪﺗﺸﺎﻥ ﺳﺮﺁﻳﺪ ﺍﺯ ﺑﲔ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ‪.‬‬
‫ﺁﻳﻪ ]ﺗﻜﺌﲑ‪ .[١:‬ﺩﺭﺑﺎﺭﻩ ﺗﻜﻮﻳﺮ‪ .‬ﭘﻴﭽﻴﺪﻩ ﺷﺪﻥ ﺁﻓﺘﺎﺏ ﺻﺮﻳﺢ ﺍﺳﺖ ﺗﻜﻮﻳﺮ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﺭ »ﻛﻮﺭ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺗﻮﺃﻡ ﺑﺎ ﺳﺮﺩ ﺷﺪﻥ ﻭ ﺧﺎﻣﻮﺵ ﺷﺪﻥ ﻭ ﻳﺎ ﻋﲔ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻛﺘﺎﺏ ﺩﻧﻴﺎﻯ ﺳﺘﺎﺭﮔﺎﻥ ﺹ ‪ ١٩‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﺎ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺧﻮﺭﺷﻴﺪ ﺳﺮﺩ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺍﻣﺎ ﻭﻗﻮﻉ ﺁﻡﭼﻨﺪﺍﻥ ﺩﻭﺭ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﻧﮕﺮﺍﱏ ﻧﻴﺴﺖ‪.‬‬
‫ﺭﺍﺳﱴﺁﻥ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﺑﺮﺍﻯ ﺳﺎﺧﱳ ﺍﻳﻦ ﮔﺮﻣﺎﻯ ﺩﺭﺧﺸﺎﻥ ﻣﻮﺍﺩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ‪.‬‬
‫ﺩﺭ ﻛﺘﺎﺏ ﳒﻮﻡ ﰉ ﺗﻠﺴﻜﻮﺏ ﺹ ‪ ٧٧‬ﻣﻰﮔﻮﻳﺪ ﻭﺯﻥ ﻣﻘﺪﺍﺭ ﺍﻧﺮﮊﻯ ﻛﻪ ﺩﺭ ﻫﺮ ﺛﺎﻧﻴﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺧﻮﺭﺷﻴﺪ ﻣﺼﺮﻑ ﻣﻰﺷﻮﺩ ﺑﺎﻟﻎ ﺑﺮ ﭼﻬﺎﺭ ﻣﻴﻠﻴﻮﻥ ﺗﻦ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺧﻮﺭﺷﻴﺪ ﺑﻪ‬
‫ﺯﻭﺩﻯ ﺧﺎﻣﻮﺵ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺩﺭ ﻛﺘﺎﺏ ﺍﺯ ﺟﻬﺎ‪‬ﺎﻯ ﺩﻭﺭ ﺹ ‪ ٥٥٧‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺧﻮﺭﺷﻴﺪ ﻧﻴﺰ ﳕﻰﺗﻮﺍﻧﺪ ﺗﺎ ﺍﺑﺪ ﺍﻧﺮﮊﻯ ﺍﺯ ﺩﺳﺖ ﺭﻓﺘﻪ ﺧﻮﺩ ﺭﺍ ﺟﱪﺍﻥ ﻛﻨﺪ ﻭ ﺑﺎﻳﺪ ﭘﲑ ﻭ ﺳﺮﺩ ﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺿﻤﻦ ﺗـﺮﺍﻛﻢ ﻭ‬
‫ﺍﻧﻘﺒﺎﺽ ﮔﺎﺯﻫﺎ ﳊﻈﻪﺍﻯ ﻓﺮﺍ ﻣﻰﺭﺳﺪ ﻛﻪ ﺟﱪﺍﻥ ﺣﺮﺍﺭﺕ ﻣﺘﻮﻗﻒ ﻣﻰﮔﺮﺩﺩ ﺍﺯ ﺍﻳﻦ ﭘﺲ‪ ...‬ﺑﺎﻳﺪ ﻻ ﻳﻨﻘﻄﻊ ﺧﻨﻚ ﺷﻮﺩ‪ ،‬ﳔﺴﺖ ﺑﻪ ﻛﻮﺗﻮﻟﻪ ﺯﺭﺩ‪ ،‬ﺳﭙﺲ ﺑﻪ ﻛﻮﺗﻮﻟﻪ ﺭﺥ ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ ﻭ‬
‫ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﻛﻠﻰ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪ .‬ﻭ ﺩﺭ ﺹ ‪ ٢٦٣‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﻧﺒﺎﻳﺪ ﻭﺣﺸﺖ ﻛﺮﺩ ﺯﻳﺮﺍ ﺧﻮﺭﺷﻴﺪ ﻣﺎ ﺑﺎﺯ ﻣﻴﻠﻴﻮ‪‬ﺎ ﺳﺎﻝ ﺩﻳﮕﺮ ﻛﻪ ﻗﺎﺑﻞ ﴰﺎﺭﺵ ﻧﻴﺴﺖ ﻧﻮﺭ ﻭ ﺣﺮﺍﺭﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻣﲔ‬
‫ﺧﻮﺍﻫﺪ ﻓﺮﺳﺘﺎﺩ‪.‬‬
‫ﺍﺟﺘﻤﺎﻉ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ‬
‫]ﻗﻴﺎﻣﺔ‪ .[١٠-٧:‬ﭼﻮﻥ ﺩﻳﺪﻩ ﺧﲑﻩ ﺷﻮﺩ ﻭ ﻣﺎﻩ ﺑﮕﲑﺩ ﻭ ﺣﺨﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﳎﺘﻤﻊ ﺷﻮﻧﺪ‪ ،‬ﺍﻧﺴﺎﻥ ﮔﻮﻳﺪ‪ :‬ﻓﺮﺍﺭﮔﺎﻩ ﻛﺠﺎﺳﺖ؟‬
‫ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﻭ ﻫﻨﮕﺎﻡ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻛﻨﻮﱏ ﺧﻮﺭﺷﻴﺪ ﺑﺎ ﻣﺎﻩ ﺑﻪ ﻫﻢ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ ﻭ ﻳﻜﻰ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ‪.‬‬
‫ﺷﺎﻳﺪ ﺩﺭ ﺍﺛﺮ ﺍﻧﺒﺴﺎﻁ ﺩﺍﺋﻤﻰ ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﭘﺮ ﺷﺪﻩ ﺑﻪ ﻫﻢ ﺧﻮﺍﻫﻨﺪ ﭘﻴﻮﺳﺖ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻫﻢ ﺭﳜﺘﮕﻰ ﻣﻮﺟﺐ ﭼﻨﲔ ﭘﻴﺶ ﺁﻣﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺁﻧﭽﻪ ﺑﻪ ﻧﻈﺮ ﻣﺎ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺧﻮﺭﺷﻴﺪ ﺍﺯ ﲨﻠﻪ ﭘﺸﺘﻮﺍﻧﻪﻫﺎﻯ ﺑﺰﺭﮒ ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺣﻴﺎﺕ ﻣﻴﺴ‪‬ﺮ ﻧﻴﺴﺖ ﻟﺬﺍ ﻗﺮﺁﻥ ﻣﺮﺗﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﺧﺪﺍ ﺭﺍﻡ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺲ‬
‫ﻚ ﺗ‪‬ﻌ‪‬ﻠﹶـ ‪‬ﻢ ‪‬ﻭ ‪‬ﺯ ﹶﻥ ﺍﻟـﺸ‪ ‬ﻤ ِ‬
‫ﺲ ﻭ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﺩ‪ ‬ﺑﺮ‪‬ﻫ‪‬ﻤﺎ« ﺩﺭ ﻣﻠﺤﻘﺎﺕ ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳ‪‬ﻪ ﻫﺴﺖ »ﺳ‪‬ﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬‬
‫ﺯﻳﺮﺍ ﻛﻪ ﺍﮔﺮ ﺭﺍﻡ ﻭ ﻣﺴﺨ‪‬ﺮ ﳕﻰﻛﺮﺩ ﻋﺎﱂ ﭼﻨﲔ ﻧﺒﻮﺩ »ﺳ‪‬ﺒﺤﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﺨ‪ ‬ﺮ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﻭ‪‬ﺍ ﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ«‪.‬‬
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‫ﴰﻮﻝ = ﻓﺮﺍ ﮔﺮﻓﱳ‪ .‬ﺍﺣﺎﻃﻪ‪ .‬ﺁﻥ ﺭﺍ ﭘﻴﭽﻴﺪﻥ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ﺟﺎﻣﻪ ﺑﻪ ﺧﻮﺩ ﭘﻴﭽﻴﺪﻥ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ ]ﺍﻧﻌﺎﻡ‪.[١٤٤-١٤٣:‬‬
‫ﺑﮕﻮ‪ :‬ﺁﻳﺎ ﺁﻥ ﺩﻭ ﻧﺮ ﺭﺍ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﻳﺎ ﺁﻥ ﺩﻭ ﻣﺎﺩﻩ ﺭﺍ؟ ﻳﺎ ﺁﻥ ﺑﭽﻪﺍﻯ ﺭﺍ ﻛﻪ ﺭﲪﻬﺎﻯ ﺁﻥ ﺩﻭ ﻣﺎﺩﻩ ﺑﺮ ﮔﺮﻓﺘﻪ؟ ﺍﺷﺘﻤﺎﻝ ﻓﻘﻂ ﺩﺭ ﺩﻭﻓﻮﻕ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻨﺎ = ]ﻣﺎﺋﺪﻩ‪ .[٨:‬ﺷﻨﺌﺎﻥ ﺑﻪ ﻓﺘﺢ ﻧﻮﻥ ﻭ ﺳﻜﻮﻥ ﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺁﻥ ﺑﺮ ﻫﺮ ﺋﻮ ﻗﺮﺍﺋﺖ ﻣﺼﺪﺭ ﺍﺳﺖ )ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ( ﻭ ﺑﻪ ﺳﻜﻮﻥ ﻧﻮﻥ ﺑﻪ ﻣﻌﲎ ﻭﺻﻒ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ‬
‫ﻭ ﺍﻗﺮﺏ( ﻭ ﻣﻌﲎ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ( ﻭ ﻣﻌﲎ ﺁﻥ ﻋﻠﻰ ﺍﻯ‪ ‬ﺣﺎﻝ ﺑﻐﺾ ﻭ ﻛﻴﻨﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﻭﺍﺩﺍﺭ ﻧﻜﻨﺪ ﻋﺪﺍﻟﺖ ﻛﻨﻴﺪ‪.‬‬
‫ﺖ ﺑِﺮﻳ ِﻖ ‪‬ﺣﻴ‪ٍ ‬ﺔ ﺍﹶﻭ‪‬ﻗﹶﻴ‪‬ﺌِﻬﺎ« ﻳﻌﲎ ﻣﻌﺠﻮﱏ ﻛﻪ ﺁﻥ ﺭﺍ ﻣﺒﻐﻮﺽ ﺩﺍﺷﺘﻢ ﮔﻮﺋﻰ ﺑﺎ‬
‫ﺠ ‪‬ﻨ ‪‬‬
‫ﺷﺎﱏﺀ‪ :‬ﻛﻴﻨﻪ ﻭﺭ‪ .‬ﺩﴰﻦ‪] .‬ﻛﻮﺛﺮ‪ .[٣:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٢٢٢‬ﺁﻣﺪﻩ » ‪‬ﻭ ﻣ‪ ‬ﻌﺠ‪‬ﻮ‪‬ﻧ ٍﻪ ﺷ‪‬ﻨِﺌﹾﺘ‪‬ﻬﺎ ﹶﻛ ﹶﺎﻧ‪‬ﻤﺎ ‪‬ﻋ ِ‬
‫ﺁﺏ ﺩﻫﺎﻥ ﻭ ﺍﺳﺘﻔﺮﺍﻕ ﻣﺎﺭﻯ ﲬﲑ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻬﺎﺏ = ﺗﻜﹼﻪ ﺁﺗﺶ‪) .‬ﳎﻤﻊ( ﺍﺑﻦ ﺍﺛﲑ ﻭ ﺭﺍﻏﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﺷﻌﻠﻪ ﺁﺗﺶ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﻗﻮﻝ ﳎﻤﻊ ﺍﻗﻮﻯ ﺍﺳﺖ ]ﳕﻞ‪ .[٧:‬ﻳﻌﲎ ﺑﻪ ﺯﻭﺩﻯ ﺍﺯ ﺁﻥ ﺁﺗﺶ ﺑﻪ ﴰﺎ ﺧﱪﻯ ﻭ ﻳﺎ ﺗﻜﻪﺍﻯ ﺍﺯ ﺁﻥ‬
‫ﻣﻰﺁﻭﺭﻡ ﻧﻈﲑ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﺁﻳﻪ ]ﻗﺼﺺ‪ .[٢٩:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺟﺬﻭﻩ ﺍﺧﮕﺮﻯ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﲤﺎﻡ ﺷﺪﻥ ﺷﻌﻠﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺷﻬﺎﺏﻫﺎﻯ ﳐﺼﻮﺹ ﺁﲰﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺳﻮﺧﱳ ﺳﻨﮕﻬﺎﻯ ﺁﲰﺎﱏ ﺩﺭ ﺁﲰﺎﻥ ﺑﻪ ﺻﻮﺭﺕ ﺗﲑ ﺷﻬﺎﺏ ﺩﻳﺪﻩ ﻣﻰﺷﻮﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﻫﻞ ﻟﻐﺖ ﮔﻘﺘﻪﺍﻧﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺭﺍﻧﺪﻥ ﺷﻴﺎﻃﲔ ﺍﺯ ﺁﲰﺎﻥ ﻛﻠﻤﻪ ﺷﻬﺎﺏ ﺁﻭﺭﺩﻩ ﻣﺜﻞ ]ﺣﺠﺮ‪] ،[١٨:‬ﺻﺎﻓﺎﺕ‪] ،[١٠:‬ﺟﻦ‪] ،[٨:‬ﺟﻦ‪.[٩:‬‬
‫ﻼ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﺛﺎﻧﻴﹰﺎ ﺷﻴﺎﻃﲔ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﻬﺎﺏ ﺍﺯ ﺷﻨﻴﺪﻥ ﭼﻪ ﺻﺪﺍﻫﺎﺋﻰ ﺍﺯ ﺁﲰﺎﻥ ﳑﻨﻮﻉ ﺷﺪﻩﺍﻧﺪ؟ ﻣﺸﺮﻭﺡ‬
‫ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﺛﺎﻧﻴﹰﺎ ﺁﻥ ﻳﻚ ﺍﻣﺮ ﺣﺎﺩﺙ ﺍﺳﺖ ﻭ ﻗﺒ ﹰ‬
‫ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ »ﺟﻦ« ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ‪.‬‬
‫ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺷﻬﺎﺏ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﳘﲔ ﺳﻨﮕﻬﺎﻯ ﺁﲰﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺑﺮﺧﻮﺭﺩ ﺑﻪ ﮔﺎﺯﻫﺎﻯ ﺟﻮ‪ ‬ﺳﻮﺧﺘﻪ ﻭ ﻣﺘﻼﺷﻰ ﻣﻰﺷﻮﻧﺪ؟ ﻋﺪ‪‬ﻩﺍﻯ ﻛﺜﲑ ﺍﺯ ﻣﻔﺴﺮﺍﻥ ﳘﲔﻫﺎ ﺭﺍ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭﱃ‬
‫ﻫﻴﭻ ﺩﻟﻴﻠﻰ ﺟﺰﺁﻥ ﻛﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪ .‬ﺩﺭ ﺩﺳﺖ ﻧﺪﺍﺭﱘ ﻛﻪ ﻣﺮﺍﺩ ﺍﻳﻨﻬﺎ ﺑﺎﺷﻨﺪ‪ .‬ﺷﺎﻳﺪ ﺁ‪‬ﺎ ﺷﻌﻠﻪ ﻫﺎﺋﻰ ﳐﺼﻮﺹ ﺍﺳﺖ ﻛﻪ ﳕﻰﺑﻴﻨﻴﻢ ﭼﻨﺎﻧﻜﻪ ﺷﻴﺎﻃﲔ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﳕﻰﻛﻨﻴﻢ ﺩﺭ ﺍﳌﻴﺰﺍﻥ‬
‫ﺫﻳﻞ ﺁﻳﻪ ‪ ١٠‬ﺻﺎﻓﺎﺕ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺍﻣﺜﺎﻝ ﺍﺳﺖ ﻛﻪ ﺣﻘﺎﺋﻖ ﺧﺎﺭﺝ ﺍﺯ ﺣﺲ‪ ‬ﺑﻪ ﳏﺴﻮﺳﺎﺕ ﺗﺸﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﺎﻳﺪ ]ﻋﻨﻜﺒﻮﺕ‪ .[٤٣:‬ﻭ ﺩﺭ ﺁﻥ ﻛﻼﻡ‬
‫ﺧﺪﺍ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺁﳒﻤﻠﻪ ﺍﺳﺖ ﻋﺮﺵ‪ ،‬ﻛﺮﺳﻰ‪ ،‬ﻟﻮﺡ ﻭ ﻛﺘﺎﺏ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﲰﺎﱏ ﻛﻪ ﻣﻼﺋﻜﻪ ﺩﺭ ﺁﻥ ﺳﺎﻛﻦ ﺍﻧﺪ ﻋﺎﱂ ﻣﻠﻜﻮﺗﻰ ﺍﺳﺖ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻗﺘﺮﺍﺏ ﺷﻴﺎﻃﲔ ﺉ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﻭ ﻗﺬﻑ ﺑﺎ ﺷﻬﺎﺏ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺁ‪‬ﺎ ﺍﺳﺖ ﺑﻪ ﻋﺎﱂ ﻣﻼﺋﻜﻪ‬
‫ﺗﺎ ﺑﺮ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﺣﻮﺍﺩﺙ ﺁﻳﻨﺪﻩ ﻣﻄﻠﻊ ﺑﺎﺷﻨﺪ ﻭ ﺭﺍﻧﺪﻥ ﺁ‪‬ﺎ ﺑﺎ ﻧﻮﺭ ﻣﻠﻜﻮﺗﻰ ﺍﺳﺖ ﻛﻪ ﺗﺎﺏ ﲢﻤﻞ ﺁﻥ ﺭﺍ ﻧﺪﺍﺭﻧﺪ )ﺑﻪ ﺍﺧﺘﺼﺎﺭ(‪.‬‬
‫ﺐ ‪‬ﺷﻬ‪‬ﺒِﻬﺎ« ﻧﻘﺎﺏ ﲨﻊ ﻧﻘﺐ ﺑﻪ ﻣﻌﲎ ﺷﻜﺎﻑ‬
‫ﺐ ﻋ‪‬ﻠﻰ ﻧِﻘﺎﺑِﻬﺎ‪ ...‬ﻭﺭ‪‬ﻣ‪‬ﻰ ‪‬ﻣﺴ‪‬ﺘﺮِﻗِﻰ ﺍﻟﺴ‪ ‬ﻤ ِﻊ ﺑِﺜﹶﻮﺍ ِﻗ ِ‬
‫ﺐ ﺍﻟﺜﱠﻮﺍ ِﻗ ِ‬
‫ﺻ ‪‬ﺪﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪ ‬ﻬ ِ‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﺒﻪ ‪ ٨٩‬ﺩﺭ ﻭﺻﻒ ﺁﲰﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﹶﺍﺭ‪‬ﻗﺎ ‪‬ﻡ ‪‬ﺭ ‪‬‬
‫ﺍﺳﺖ ﻣﻼﺣﻈﻪ ﻣﺎ ﻗﺒﻞ ﻭ ﻣﺎ ﺑﻌﺪ ﲨﻠﻪ ﺍﻭﻝ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﻬﺐ ﺍﺯ ﺍﻭﻝ ﺧﻠﻘﺖ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﲨﻠﻪ ﺩﻭﻡ ﺭﺍﺟﻊ ﺑﻪ ﺯﻣﺎ‪‬ﺎﻯ ﺑﻌﺪ ﺍﺳﺖ ﲨﻠﻪ »ﺍﻗﺎﻡ ‪ -‬ﺭﻣﻰ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻭﺭﺩ ﻛﻪ ﺩﺭ‬
‫ﺍﻭﻝ ﺭﺻﺪ ﺑﻮﺩﻩ ﻭ ﺳﭙﺲ ﺭﺟﻮﻡ ﺷﺪﻩﺍﻧﺪ ﺍﺣﺘﻤﺎﻝ ﺍﳌﻴﺰﺍﻥ ﮔﺮﭼﻪ ﺩﺭ ﻧﻮﺑﺖ ﺧﻮﺩ ﻗﻮﻯ ﺍﺳﺖ ﻭﱃ ﻛﻠﻤﻪ »ﺷِﻬﺎﺏ ﻣ‪‬ﺒ ﲔ‪ «‬ﺷِﻬﺎﺏ‪ ‬ﺛﺎ ِﻗﺐ‪ «‬ﻭ ﻧﻴﺰ ﺁﻳﻪ ]ﻣﻠﻚ‪ .[٥:‬ﺍﺳﺖ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﻭ‬
‫ﺁﻥ ﻭﻗﺖ ﺑﺎﻳﺪ ﺩﻳﺪ ﺭﺍﻧﺪﻥ ﺁ‪‬ﺎ ﭼﻪ ﳓﻮﻯ ﺍﺳﺖ ﺁﻳﺎ ﺷﻴﺎﻃﲔ ﺍﺯ ﻧﻮﺭ ﻭ ﺁﺗﺶ ﮔﺮﻳﺰﺍﻧﻨﺪ؟ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬
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‫ﺷﻬﺪ = ﺷﻬﻮﺩ ﻭ ﺷﻬﺎﺩﺕ ﺑﻪ ﻣﻌﲎ ﺣﻀﻮﺭ ﻭ ﻣﻌﺎﻳﻨﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺻﺤﺎﺡ ﻣﺸﺎﻫﺪﻩ ﺭﺍ ﻣﻌﺎﻳﻨﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺷﻬﻮﺩ ﺩﺭ ﻣﻌﲎ ﺣﻀﻮﺭ ﻭ ﺷﻬﺎﺩﺕ ﺩﺭ ﻣﻌﲎ ﺩﻳﺪﻥ ﻭ‬
‫ﻣﻌﺎﻳﻨﻪ ﺍﻭﱃ ﺍﺳﺖ ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٨٥:‬ﻫﺮ ﻛﻪ ﺩﺭ ﻣﺎﻩ ﺭﻣﻀﺎﻥ ﺣﺎﺿﺮ ﺑﺎﺷﺪ ﻭ ﻣﺴﺎﻓﺮﺕ ﻧﻜﻨﺪ ﺁﻥ ﺭﺍ ﺭﻭﺯﻩ ﺑﺪﺍﺭﺩ‪،‬ﮊ‪] .‬ﻧﻮﺭ‪ .[٢:‬ﺩﺭ ﻋﺬﺍﺏ ﻭ ﺗﻨﺒﻴﻪ ﻣﺮﺩ ﻭ ﺯﻥ ﺯﻧﺎ ﻛﻨﻨﺪﻩ ﲨﻌﻰ ﺍﺯ ﻣﺆﻣﻨﺎﻥ ﺣﺎﺿﺮ ﺑﺎﺷﻨﺪ ﻭ‬
‫ﺁﻥ ﺭﺍ ﺑﻪ ﺑﻴﻨﻨﺪ‪] .‬ﻓﺮﻗﺎﻥ‪ .[٧٢:‬ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺑﺎﻃﻞ ﺣﺎﺿﺮ ﻧﺸﻮﻧﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ »ﺷﻬﺪ ﺍ‪‬ﻠﺲ ﺷﻬﻮﺩﹰﺍ‪ :‬ﺣﻀﺮﻩ« ﻭﱃ ﻗﻴﺪ ﻣﺸﺎﻫﺪﻩ ﻛﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻳﻪ‬
‫ﺍﻭﻝ ﻇﺎﻫﺮﹰﺍ ﺻﺮﻑ ﺣﻀﻮﺭ ﻣﺮﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﺷﻬﺎﺩﺕ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺣﻀﻮﺭ ﻭ ﺩﻳﺪﻥ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﺧﱪ ﻗﺎﻃﻊ ﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ .‬ﻇﺎﻫﺮﺍﹰﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[١٤٠:‬ﺧﱪ ﻗﺎﻃﻊ ﺑﺎﺷﺪ‪ .‬ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ‬
‫ﺁﺷﻜﺎﺭ ﺁﻳﺪ ﻣﺜﻞ ]ﺭﻋﺪ‪ .[٩:‬ﺍﻳﻦ ﲨﻠﻪ ﺩﺭ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻯ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺍﺩﺍﻯ ﺷﻬﺎﺩﺕ ﻭ ﺍﻇﻬﺎﺭ ﺧﱪ ﻗﺎﻃﻊ ﺑﺎﺷﺪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ »ﺷﻬﺪ ﺷﻬﺎﺩﺓ‪ :‬ﺍﺩ‪‬ﻯ ﻧﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ« ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪.[١٠٧-١٠٨:‬‬
‫ﺍﻳﻀ ﹰﺎ ﺑﻪ ﻣﻌﲎ ﺍﻗﺮﺍﺭ‪ ،‬ﺣﻜﻢ ﻭ ﻋﻠﻢ ﺁﻳﺪ ﻛﻪ ﳘﻪ ﺍﺯ ﺷﻌﺒﻪﻫﺎﻯ ﺣﻀﻮﺭ ﺩﻳﺪﻥ ﺍﻧﺪ‪] .‬ﻧﻮﺭ‪] ،[٦:‬ﺗﻮﺑﻪ‪ .[١٧:‬ﮔﻔﺘﻪﺍﻧﺪ ﺷﻬﺎﺩﺕ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﻣﻌﲎ ﺍﻗﺮﺍﺭﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[٢٦:‬ﺭﺍﻏﺐ‬
‫ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺣﻜﻢ ﮔﻔﺘﻪ ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٨٦:‬ﻇﺎﻫﺮﹰﺍ ﺑﻪ ﻣﻌﲎ ﻋﻠﻢ ﺍﺳﺖ ‪.‬‬
‫ﺷﻬﻮﺩ ﲨﻊ ﺷﺎﻫﺪ ﻧﻴﺰ ﺁﻣﺪﻩ ]ﻳﻮﻧﺲ‪ .[٦١:‬ﺍﻳﻀﹰﺎ ﲨﻊ ﺁﻥ ﺍﺷﻬﺎﺩ ﺁﻳﺪ ]ﻫﻮﺩ‪] ،[١٨:‬ﻏﺎﻓﺮ‪ .[٥١:‬ﺩﻗﺖ ﺩﺭ ﺁﻳﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﻬﻮﺩ ﲨﻊ ﺷﺎﻫﺪ ﺑﻪ ﻣﻌﲎ ﺣﺎﺿﺮ ﻭ ﺑﻴﻨﻨﺪﻩ ﻭ‬
‫ﺍﺷﻬﺎﺩ ﲨﻊ ﺷﺎﻫﺪ ﺑﻪ ﻣﻌﲎ ﺷﻬﺎﺩﺕ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺗﺄﻣ‪‬ﻞ ﻛﻨﻴﺪ ﺩﺭ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺁﻳﻪ ]ﺑﺮﻭﺝ‪ .[٧:‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﻣﺪﺛﺮ‪.[١٣-١٢:‬‬
‫* ﺷﻬﻴﺪ‪ :‬ﺑﻪ ﻣﻌﲎ ﺷﺎﻫﺪ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺍﻃﻼﻕ ﺷﻮﺩ ﺑﻪ ﻣﻌﲎ ﺣﺎﺿﺮ‪ ،‬ﺑﻴﻨﻨﺪﻩ ﻭ ﺣﺎﻓﻆ ﺍﺳﺖ ﺩﺭ ‪‬ﺎﻳﻪ ﻭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺷﻬﻴﺪ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﭼﻴﺰ ﺍﺯ ﻋﻤﻠﺶ ﻏﺎﺋﺐ ﻧﻴﺴﺖ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻋﻤﻮﻡ ﺍﺯ ﺧﻮﺩ ﻛﻠﻤﻪ ﻣﺴﺘﻔﺎﺩ ﻧﻴﺴﺖ ﻭ ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﻛﻠﻤﻪ ﺩﻳﮕﺮ ﺍﺳﺖ ﻣﺜﻞ ]ﻣﺎﺋﺪﻩ‪] ،[١١٧:‬ﺣﺞ‪] ،[١٧:‬ﳎﺎﺩﻟﻪ‪ .[٦:‬ﺍﺯ‬
‫ﻟﻔﻆ ﺁﻥ ﻓﻘﻂ ﻣﺒﺎﻟﻐﻪ ﻳﺎ ﺛﺒﻮﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﲨﻊ ﺁﻥ ﺷﻬﺪﺍﺀ ﻛﻪ ﺑﻴﺴﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[١٤٣:‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺷﻬﻴﺪ ﺑﻪ ﻣﻌﲎ ﻣﻘﺘﻮﻝ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﻣﮕﺮ ﺑﻨﺎﺑﺮ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﺎﺩﻳﺚ ﻭﱃ ﺩﺭ ﺍﺻﻄﻼﺡ ﻭ ﺭﻭﺍﻳﺎﺕ ﺑﺴﻴﺎﺭ ﻫﺴﺖ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻗﺘﻞ ﰱ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ‬
‫ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٦٩:‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﭘﻨﺞ ﻗﻮﻝ ﺩﺭ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﻛﻪ ﭼﺮﺍ ﺑﻪ ﻣﻘﺘﻮﻝ ﺷﻬﻴﺪ ﮔﻔﺘﻪﺍﻧﺪ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬
‫ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﻭ ﻣﻼﺋﻜﻪ ﺷﻬﺎﺩﺕ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻭ ﺍﻫﻞ ‪‬ﺸﺖ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮﻯ ﺍﻳﻨﻜﻪ‪ :‬ﺍﻭ ﳕﺮﺩﻩ ﮔﻮﺋﻰ ﺣﺎﺿﺮ ﺍﺳﺖ‪.‬‬
‫ﺳﻮﻡ‪ :‬ﻣﻼﺋﻜﻪ ﺭﲪﺖ ﺍﻭ ﺭﺍ ﻣﻰﺑﻴﻨﻨﺪ‪ .‬ﺑﻪ ﻗﻮﱃ ﺩﺭ ﺍﻣﺮ ﺧﺪﺍ ﻗﻴﺎﻡ ﺑﻪ ﺷﻬﺎﺩﺕ ﺣﻖ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻗﻮﱃ ﺍﻭ ﺷﺎﻫﺪ ﻛﺮﺍﻣﺖ ﺧﺪﺍﺳﺖ ﻛﻪ ﺍﺯ ﺑﺮﺍﻳﺶ ﻣﻬﻴ‪‬ﺎ ﻓﺮﻣﻮﺩﻩ‪ .‬ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﻧﻴﺰ ﺍﻳﻦ‬
‫ﺍﻗﻮﺍﻝ ﺭﺍ ﺑﺎ ﻗﻮﻝ ﺷﺸﻤﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺑﻨﺎ ﺑﻪ ﻗﻮﻝ ﺍﻭﻝ ﻭ ﺳﻮﻡ ﺷﻬﻴﺪ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ )ﺷﺎﻫﺪ( ﺍﺳﺖ ﻣﺆﻳﺪ ﻗﻮﻝ ﺩﻭﻡ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪] ،[١٥٤:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٦٩:‬ﺍﺳﺖ ﺷﺎﻫﺪ‬
‫ﻗﻮﻝ ﭘﻨﺠﻢ ﺁﻳﻪ ]ﻳﺲ‪ .[٢٦:‬ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺷﻬﻴﺪ ﺛﺎﱏ ﺭﲪﺔ ﺍﻟ ﻠﹼﻪ ﺩﺭ ﺷﺮﺡ ﳌﻌﻪ ﮔﻮﻳﺪ‪ :‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﺑﺮﺍﻯ ‪‬ﺸﺖ ﻭ ﻏﻔﺮﺍﻥ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﭼﻨﺪ ﻗﻮﻝ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻣﺮﺣﻮﻡ ﺻﺎﺣﺐ ﺟﻮﺍﻫﺮ ﺁ‪‬ﺎ ﻭ ﻏﲑ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺟﻮﺍﻫﺮ ﺩﺭ ﻋﺪﻡ ﻭﺟﻮﺏ ﻏﺴﻞ ﺷﻬﻴﺪ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﺍﺑﻮﺑﻜﺮ ﻧﺎﻣﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻋﻠﺖ ﺍﻳﻦ‬
‫ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﻼﺋﻜﻪ ﺷﺎﻫﺪﺍﻧﻪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺍﻭ ﺍﺯ ﺍﻫﻞ ‪‬ﺸﺖ ﺍﺳﺖ ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻗﻮﻝ ﺍﻭﻝ ﻛﻪ ﺷﻬﻴﺪ ﺛﺎﱏ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﺯ ﳘﻪ ﻗﻮﻯ ﻭ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻳﺎ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻬﻴﺪﺍﻥ ﺭﺍﻩ ﺣﻖ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺷﺎﻫﺪ ﺑﺮ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﺍﻧﺪ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﻣﺸﻬﺪ‪ :‬ﺍﺳﻢ ﻣﻜﺎﻥ ﺍﺳﺖ )ﳏﻞ ﺣﻀﻮﺭ( ]ﻣﺮﱘ‪ .[٣٧:‬ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﻳﻌﲎ‪ :‬ﻭﺍﻯ ﺑﺮ ﻛﻔﹼﺎﺭ ﺍﺯ ﺣﻀﻮﺭ ﺭﻭﺯ ﺑﺰﺭﮒ‪.‬‬
‫* ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٨:‬‬
‫ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﺁﻳﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﻼﺋﻜﻬﻮ ﺩﺍﻧﺎﻳﺎﻥ ﮔﻮﺍﻫﻰ ﻣﻰﺩﻫﻨﺪ ﻛﻪ ﻣﻌﺒﻮﺩﻯ ﺟﺰ ﺧﺪﺍ ﻧﻴﺴﺖ‪ .‬ﻇﺎﻫﺮ ﺁﻳﻪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ ﺷﻬﺎﺩﺕ ﻗﻮﱃ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﻗﺎﺋﻢ ﺑﻪ ﻋﺪﺍﻟﺖ ﺍﺳﺖ ﺑﻴﮕﺎﻧﮕﻰ ﺧﻮﻳﺶ ﮔﻮﺍﻫﻰ ﻳﻜﺘﺎﺋﻰ ﺧﺪﺍ ﺍﻧﺪ ﺩﺍﻧﺎﻳﺎﻥ ﻧﻴﺰ ﭘﺲ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺁﻳﺎﺕ ﺁﻓﺎﻗﻰ ﻭ ﺍﻧﻔﺴﻰ ﺷﺎﻫﺪ ﻳﮕﺎﻧﮕﻰ ﺧﺪﺍ ﺍﻧﺪ‪.‬‬
‫ﺑﻌﻀﻰ ﺷﻬﺎﺩﺕ ﺧﺪﺍ ﻭ ﻣﻼﺋﻜﻪ ﺭﺍ ﺷﻬﺎﺩﺕ ﻓﻌﻠﻰ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺷﻬﺎﺩﺕ ﺧﺪﺍ ﻋﱪﺍﺕ ﺍﺳﺖ ﺍﺯ ﺍﳚﺎﺩ ﺁﻧﭽﻪ ﺩﻻﻟﺖ ﺑﺮ ﻭﺣﺪﺍﻧﻴ‪‬ﺖ ﺧﺪﺍ ﺩﺍﺭﺩ‪:‬‬
‫‪‬ﺗ ‪‬ﺪ ﱡﻝ ﻋ‪‬ﻠﻰ ﹶﺍﻧ‪ ‬ﻪ ﻭﺍ ِﺣﺪ‪‬‬ ‫*‬ ‫ﻭ‪‬ﰱ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻪ ﺁ‪‬ﻳﺔﹲ‬
‫ﻭ ﺷﻬﺎﺩﺕ ﻣﻼﺋﻜﻪ ﺍﻇﻬﺎﺭ ﻛﺎﺭﻫﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﻣﺄﻣﻮﺭﻳﺖ ﺩﺍﺭﻧﺪ‪.‬‬
 ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺁﻳﺎﺕ ‪١٠‬ﺗﺎ‪ ١٧‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﺑﺎﺷﺪ ﻳﻌﲎ ﭘﺲ ﺍﺯ ﺛﺒﻮﺕ ﻣﻀﺎﻣﲔ ﻓﻮﻕ‪ ،‬ﺧﺪﺍ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﺩﺍﻧﺎﻳﺎﻥ ﭼﻨﲔ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻩﺍﻧﺪ ‪.‬‬
‫* ]ﻳﻮﺳﻒ‪.[٢٧-٢٦:‬‬
‫ﺁﻳﺎ ﺁﻥ ﺷﺎﻫﺪ ﻃﻔﻠﻰ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﺨﻦ ﺩﺭ ﺁﻭﺭﺩ ﻳﺎ ﺷﺨﺼﻰ ﺑﻮﺩﻩ ﻛﻪ ﭘﺲ ﺍﺯ ﺩﻗﺖ ﺩﺭ ﻗﺮﺍﺋﻦ ﺍﻣﺮ ﭼﻨﲔ ﺣﻜﻤﻰ ﻛﺮﺩﻩ ﺍﺳﺖ ؟‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﺍﻭ ﻳﻚ ﻧﻔﺮ ﺑﺎ ﻫﻮﺵ ﻭ ﺯﻳﺮﻙ ﺑﻮﺩﻩ ﻛﻪ ﻓﻜﺮ ﻛﺮﺩﻩ ﺍﮔﺮ ﭘﲑﺍﻫﻦ ﻳﻮﺳﻒ ﺍﺯ ﺟﻠﻮ ﭘﺎﺭﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﭘﺲ ﻳﻮﺳﻒ ﻣﻰﺧﻮﺍﺳﺘﻪ ﺑﻪ ﺍﻭ ﲡﺎﻭﺯ ﻛﻨﺪ ﺩﺭ ﺍﻳـﻦ ﻛـﺸﻤﻜﺶ‬
‫ﭘﲑﺍﻫﻨﺶ ﭘﺎﺭﻩ ﺷﺪﻩ‪ .‬ﻭ ﺍﮔﺮ ﺍﺯ ﻋﻘﺐ ﭘﺎﺭﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﺣﺘﻤﹰﺎ ﻳﻮﺳﻒ ﺑﻪ ﺁﻥ ﻛﺎﺭ ﺗﻦ ﺩﺭ ﻧﺪﺍﺩﻩ ﻭ ﻓﺮﺍﺭ ﻣﻰﻛﺮﺩﻩ ﺍﺳﺖ ﺯﻥ ﺍﺯ ﻋﻘﺐ ﺍﻭ ﺭﺍ ﺗﻌﻘﻴﺐ ﻛﺮﺩﻩ ﻭ ﭘﲑﺍﻫﻦ ﺭﺍ ﭘﺎﺭﻩ ﳕﻮﺩﻩ ﺍﺳﺖ ﻭ‬
‫ﭼﻮﻥ ﺩﻳﺪ ﭘﲑﺍﻫﻦ ﻳﻮﺳﻒ ﺍﺯ ﻋﻘﺐ ﭘﺎﺭﻩ ﺷﺪﻩ ﺣﻜﻢ ﻛﺮﺩﻩ ﻛﻪ ﺗﻘﺼﲑ ﺍﺯ ﺁﻥ ﺯﻥ ﺍﺳﺖ ﻣﻪ ﻳﻮﺳﻒ‪.‬‬
‫ﻭﺍﻧﮕﻬﻰ ﺍﮔﺮ ﺳﺨﻦ ﮔﻔﱳ ﻃﻔﻞ ﺩﺭ ﻣﻴﺎﻥ ﺑﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺍﺳﺘﺪﻻﻝ ﻧﺒﻮﺩ ﻭ ﺑﻪ ﳎﺮ‪‬ﺩ ﺣﺮﻑ ﺯﺩﻥ ﺍﻭ ﻛﻪ ﺑﻪ ﻃﺮﻳﻖ ﺍﻋﺠﺎﺯ ﺑﻮﺩ ﻣﻄﻠﺐ ﺛﺎﺑﺖ ﻣﻰﺷﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺟﺒﺎﺋﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‪ .‬ﺍﺯ‬
‫ﺳﺪ‪‬ﻯ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﻭ ﭘﺴﺮ ﻋﻤﻮﻯ ﺯﻟﻴﺨﺎ ﺑﻮﺩ ﺍﺯ ﺣﺴﻦ ﻭ ﻗﺘﺎﺩﻩ ﻭ ﻋﻜﺮﻣﻪ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﻭ ﻣﺮﺩﻯ ﺍﺯ ﻛﺴﺎﻥ ﺯﻥ ﺑﻮﺩ ﻭﱃ ﺑﻪ ﻣﻀﻤﻮﻥ ﺭﻭﺍﻳﺎﺕ ﻃﻔﻠﻰ ﺑﻮﺩﻩ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﻛﻪ ﺑﻪ ﻃﻮﺭ‬
‫ﺍﻋﺠﺎﺯ ﺣﺮﻑ ﺯﺩﻩ ﻭ ﻣﻄﻠﺐ ﺭﺍ ﺭﻭﺷﻦ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ » ‪‬ﺷ ِﻬ ‪‬ﺪ ﺷﺎ ِﻫﺪ‪ «‬ﻛﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻼﻡ ﺭﺍ ﺷﻬﺎﺩﺕ ﳕﻰﮔﻮﻳﻨﺪ ﺑﻌﻴﺪ ﳕﻰﺩﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺑﺪﻭﻥ ﻓﻜﺮ‪ .‬ﺭﻭﻳ‪‬ﻪ‬
‫ﺻﺎﺩﺭ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﺆﻳﺪ ﺭﻭﺍﻳﺎﺗﻰ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﻧﺎﻃﻖ ﺍﻧﺪ‪ :‬ﺷﺎﻫﺪ ﻃﻔﻠﻰ ﺑﻮﺩ ﺩﺭ ﮔﻬﻮﺍﺭﻩ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﺻﺬﻭﻕ ﺍﺯ ﺍﺑﻮﲪﺰﻩ ﲦﺎﱃ ﺍﺯ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﻣﻔﺼﻞ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺷﺎﻫﺪ ﻃﻔﻠﻰ ﺑﻮﺩ ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﺩﺭ ﺗﻔﺴﲑ‬
‫ﺍﺑﻦ ﻛﺜﲑ ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺯ ﭼﻨﺪ ﻧﻔﺮ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭ ﺻﺤﺖ ﺭﻭﺍﻳﺎﺕ ﺩﻗﺖ ﻛﺮﺩ‪.‬‬
‫* ]ﻫﻮﺩ‪ .[١٧:‬ﺷﺎﻫﺪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻋﻠﻰ ﺑﻦ ﺍﰉ ﺍﺑﻴﻄﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﻡ ﺭﻭﺍﻳﺎﺗﻰ ﺍﺯ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﻣﺸﺮﻭﺡ ﺁﻳﻪ ﺩﺭ »ﺗﻠﻰ« ﮔﺬﺷﺖ ﺑﻪ‬
‫ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
‫* ]ﺑﺮﻭﺝ‪ .[٤-٢:‬ﺷﺎﻫﺪ ﻭ ﻣﺸﻬﻮﺩ ﺩﺭ ﺁﻳﻪ ﻫﺮ ﺩﻭ ﻧﻜﺮﻩﺍﻧﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺩﻭ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭﱃ ﺑﺎﻳﺪ ﺍﻳﻦ ﻗﺴﻤﺘﻬﺎ ﺑﻪ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻻﺯﻡ ﺍﺳﺖ‬
‫ﺷﺎﻫﺪ ﻭ ﻣﺸﻬﻮﺩ ﺭﺍ ﺩﺭ ﺁﻳﺎﺕ ﺍﻳﻦ ﺳﻮﺭﻩ ﺟﺴﺘﺠﻮ ﻛﺮﺩ‪.‬‬
‫ﻳﻬﻮﺩﻳﺎﻥ ﻛﻪ ﺑﻨﺎ ﺑﻪ ﻧﻘﻞ ﺗﻔﺎﺳﲑ ﻧﺼﺎﺭ ﺍﻯ ﳒﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﻃﺮﻓﺪﺍﺭﻯ ﺍﺯ ﺩﻳﻦ ﺟﺪﻳﺪ ﺑﻪ ﺍﺗﺶ ﻣﻰﺳﻮﺯﺍﻧﺪﻧﺪ ﺧﻮﺩ ﺷﺎﻫﺪ ﺳﻮﺧﱳ ﺁ‪‬ﺎ ﺑﻮﺩﻧﺪ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺷﺎﻫﺪ ﺁﻥ ﻛﺎﺭ ﺑﻮﺩ‪ .‬ﺩﺭ ﺁﻳﺎﺕ‬
‫ﲔ ‪‬ﺷﻬ‪‬ﻮﺩ‪ «‬ﺍﻳﻀ ﹰﺎ ﺁﻣﺪﻩ » ‪‬ﻭ ﺍﻟﻠﹼ ‪‬ﻪ ﻋ‪‬ﻠﻰ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ ﺷ‪‬ﻬﻴﺪ‪ «‬ﻣﺸﻬﻮﺩ ﻗﻬﺮﹰﺍ ﺷﻜﻨﺠﻪ ﺩﻳﺪﮔﺎﻥ ﻭ ﺷﻜﻨﺠﻪ ﺭﺍ ﺷﺎﻣﻞ ﺍﺳﺖ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻀﻤﻮﻥ‬
‫ﺑﻌﺪﻯ ﺁﻣﺪﻩ » ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ﻠﻰ ﻣﺎ ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﺁﻳﺎﺕ ﺁﻥ ﺍﺳﺖ‪ :‬ﻗﺴﻢ ﺑﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﻗﺴﻢ ﺑﻪ ﺷﺎﻫﺪ ﻭ ﻣﺸﻬﻮﺩ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﺭﻭﺯ ﻣﻮﻋﻮﺩ ﮔﻮﺍﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﻜﻨﺠﻪ ﺩﺍﺩﻥ ﻭ ﺷﻜﻨﺠﻪ ﺩﻳﺪﻥ ﺛﺎﺑﺖ‬
‫ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ ﻭ ﺧﻼﺻﻪﺁﻥ ﻛﻪ ﺍﻳﻦ ﻋﻤﻞ ﻣﻀﺒﻮﻁ ﻭ ﳏﻔﻮﻅ ﺍﺳﺖ ﻭ ﺩﺭ ﺭﺩﻳﻒ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺷﺎﻫﺪ ﺍﻃﻼﻕ ﺷﺪﻩ ]ﺍﺣﺰﺍﺏ‪ .[٤٥:‬ﻓﺘﺢ‪ .٨:‬ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﺸﻬﻮﺩ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ]ﻫﻮﺩ‪ .[١٠٣:‬ﻣﻨﻈـﻮﺭ ﺍﺯ‬
‫ﻣﺸﻬﻮﺩ ﺩﺭ ﺁﻳﻪ ﻣﻮﺭﺩ ﲝﺚ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻧﻴﺴﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻭﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻜﺮﺍﺭ ﻧﻴﺴﺖ ﻭ ﭼﻮﻥ ﺁﻳﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﻭﺍﻗﻌﻪﺍﻯ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﺍﺳﺖ ﻟﺬﺍ‬
‫ﺷﺎﻫﺪ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺗﻄﺒﻴﻖ ﳕﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻫﻔﺖ ﺣﺪﻳﺚ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺷﺎﻫﺪ ﻭ ﻣﺸﻬﻮﺩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﮋﻩ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻧﺪ ﺷﺎﻫﺪ ﺭﻭﺯ ﲨﻌﻪ‪ ،‬ﻣﺸﻬﻮﺩ ﺭﻭﺯ‬
‫ﻋﺮﻓﻪ ﺍﺳﺖ ‪ -‬ﺷﺎﻫﺪ ﺭﻭﺯ ﻋﺮﻓﻪ‪ ،‬ﻣﺸﻬﻮﺩ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﺩﺭ ﺍﺳﻨﺎﺩ ﺳﻠﻤﺔ ﺑﻦ ﺧﻄﺎﺏ ﺿﻌﻴﻒ‪ ،‬ﻣﻔﻀﻞ ﺑﻦ ﺻﺎﱀ ﺍﺑﻮ ﲨﻴﻠﻪ ﻛﺬﹼﺍﺏ ﻭ ﻭﺍﺿﺢ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﺑﻮﺍﳉﺎﺭﻭﺩ‪ ،‬ﺳﺮﺣﻮﺏ ﺯﻳﺪﻯ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻛﺜﲑ ﻫﺎﴰﻰ ﺿﻌﻴﻒ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ‬
‫ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﻣﻘﻄﻮﻉ ﺍﻧﺪ ﺗﻨﻬﺎ ﻳﻚ ﺭﻭﺍﻳﺖ ﻗﺎﺑﻞ ﺍﻋﺘﻨﺎ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺗﺼﺮﻳﺢ ﺑﻪ ﺁﻳﻪ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬
‫* ]ﻕ‪ .[٢١:‬ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪ :‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻫﺮ ﺷﺨﺺ ﺭﺍ ﺭﺍﻧﻨﺪﻩ ﻭ ﺷﺎﻫﺪﻯ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٨٣‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﻧﻔﺲ ﺭﺍ ﺳﺎﺋﻖ ﻭ ﺷﺎﻫﺪﻯ ﺍﺳﺖ‪ .‬ﺳﺎﺋﻘﻴﻜﻪ ﺍﻭ ﺭﺍ ﺑﻪ‬
‫ﳏﺸﺮ ﺳﻮﻕ ﻣﻰﻛﻨﺪ‪ .‬ﺷﺎﻫﺪﻯ ﻛﻪ ﺑﺮ ﺍﻋﻤﺎﻝ ﺍﻭ ﮔﻮﺍﻫﻰ ﻣﻰﺩﻫﺪ‪.‬‬
‫ﻆ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻝ ﺍِﻟﹼﺎ ﹶﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ﺭ‪‬ﻗﻴﺐ‪ ‬ﻋ‪‬ﺘﻴﺪ‪ «‬ﻣﺮﺍﺩ ﺍﺯ‬
‫ﲔ ‪‬ﻭ ‪‬ﻋ ِﻦ ﺍﻟﺸ‪‬ﻤﺎ ِﻝ ﻗﹶﻌﻴﺪ‪ .‬ﻣﺎ ‪‬ﻳ ﹾﻠ ِﻔ ﹸ‬
‫ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺳﺎﺋﻖ ﻭ ﺷﺎﻫﺪ ﻛﺪﺍﻡ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻠﻰ ﺁﻣﺪﻩ »ِﺍ ﹾﺫ ﻳ‪‬ﺘ‪‬ﻠﹶﻘﹼﻰ ﺍ ﹾﻝ ﻣ‪‬ﺘ‪‬ﻠﹶﻘﱢﻴﺎ ِﻥ ‪‬ﻋ ِﻦ ﺍﻟﹾﻴ‪‬ﻤ ِ‬
‫ﻣﺘﻠﻘﹼﻴﺎﻥ ﺩﻭ ﻓﺮﺷﺘﻪ ﻛﺎﺗﺐ ﻋﻤﻞ ﺍﻧﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺳﺎﺋﻖ ﻭ ﺷﻬﻴﺪ ﳘﺎﻥ ﺩﻭ ﻣﻠﻚ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺁﻣﺪﻩ »ﺍﹶﻟﹾﻘِﻴﺎ ﰱ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﹸﻛﻞﱠ ﻛﹶﻔﹼﺎ ٍﺭ ﻋ‪‬ﻨﻴ ٍﺪ« ﻇﺎﻫﺮ ﺳﻴﺎﻕ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﺧﻄﺎﺏ »ﺍﹶﻟﹾﻘِﻴﺎ« ﺑﻪ ﺳﺎﺋﻖ ﻭ ﺷﻬﻴﺪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻯ ﺳﺎﺋﻖ ﻭ ﺷﻬﻴﺪ ﻫﺮ ﻛﺎﻓﺮ ﻋﻨﻮﺩ ﺭﺍ ﺑﻪ ﺟﻬﻨ‪‬ﻢ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺧﻄﺎﺏ ﺑﻪ ﺧﺎﺯﻥ ﺁﺗﺶ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﻣﻠﻜﺎﻥ ﻣﻮﻛﻞ ﺍﻧﺪ ﻛﻪ ﺳﺎﺋﻖ ﻭ ﺷﻬﻴﺪ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﺍﺯ ﺣﺎﻛﻢ ﺣﺴﻜﺎﱏ ﺍﺯ ﺍﺑﻮ ﺳﻌﻴﺪ ﺧﺪﺭﻯ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﭼﻮﻥ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺷﻮﺩ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﻦ ﻭ ﻋﻠﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻫﺮ ﻛﻪ‬
‫ﴰﺎ ﺭﺍ ﺩﴰﻦ ﺩﺍﺷﺘﻪ ﺩﺍﺧﻞ ﺁﺗﺸﺶ ﻛﻨﻴﺪ ﻭ ﻫﺮ ﻛﻪ ﺩﻭﺳﺘﺘﺎﻥ ﺩﺍﺷﺘﻪ ﻭﺍﺭﺩ ‪‬ﺸﺘﺶ ﻛﻨﻴﺪ ﻭ ﻫﺮ ﻛﻪ ﺩﻭﺳﺘﺘﺎﻥ ﺩﺍﺷﺘﻪ ﻭﺍﺭﺩ ‪‬ﺸﺘﺶ ﳕﺎﺋﻴﺪ ﺁﻥ ﺍﺳﺖ ﻗﻮﻝ ﺧﺪﺍ ﺍﹶﻟﹾﻘِﻴﺎﰱ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﹸﻛﻞﱠ ﻛﹶﻔﹼﺎ ٍﺭ‬
‫ﻋ‪‬ﻨﻴ ٍﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻣﺎﱃ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﻪ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﺑﺮﻫﺎﻥ ﺑﺎ ﭼﻨﺪ ﺳﻨﺪ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺭﻭﺍﻳﺖ ﺍﺯ ﺑﻄﻮﻥ ﻗﺮﺁﻥ ﻭ ﻳﺎ ﺍﺯ ﺑﺎﺏ ﺗﻄﺒﻴﻖ ﺑﺎﺷﺪ‪.‬‬
‫* ]ﻕ‪ .[٣٧:‬ﺍﻟﻘﺎﺀ ﲰﻊ ﺑﻪ ﻣﻌﲎ ﮔﻮﺵ ﺩﺍﺩﻥ ﺍﺳﺖ ﻳﻌﲎ ﺩﺭ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﺗﺬﻛﺮﻯ ﺍﺳﺖ ﺑﻪﺁﻥ ﻛﻪ ﻗﻠﺐ ﻭ ﺗﻌﻘﻞ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﮔﻮﺵ ﺑﺪﻫﺪ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﻣﺘﻮﺟﻪ ﺷﻨﻔﺘﻪ ﺧـﻮﻳﺶ‬
‫ﺍﺳﺖ‪ .‬ﻭﱃﺁﻥ ﻛﻪ ﻧﻪ ﺗﻔﻜﺮ ﺩﺍﺭﺩ ﻭ‪ .‬ﻧﻪ ﮔﻮﺵ ﻣﻰﺩﻫﺪ ﺑﺮﺍﻯ ﺍﻭ ﺩﺭ ﮔﻔﺘﻪ ﻣﺎ ﭘﻨﺪﻯ ﻧﻴﺴﺖ‪.‬‬
‫* ]ﺍﺳﺮﺍﺀ‪ .[٧٨:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺩﻟﻚ« ﻣﺸﺮﻭﺣﹰﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﮔﻮﺍﻫﺎﻥ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺛﺒﺖ ﻭ ﺿﺒﻂ ﺍﻋﻤﺎﻝ‪ ،‬ﻗﺮﺁﻥ ﻛﺮﱘ ﮔﻮﺍﻫﺎﻥ ﺩﻳﮕﺮﻯ ﺭﺍﺟﻊ ﺑﻪ ﻗﻴﺎﻣﺖ ﻣﻌﲔ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻻﺯﻡ ﺍﺳﺖ ﺫﻛﺮ ﺷﻮﺩ‪ :‬ﺷﻬﺎﺩﺕ ﺍﻋﻀﺎﺀ ﺷﻬﺎﺩﺕ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ‬
‫ﻏﲑ ﻫﻢ‪.‬‬
‫ﺁﻳﺎﺗﻴﻜﻪ ﺭﺍﺟﻊ ﺑﻪ ﺷﻬﺎﺩﺕ ﺍﻋﻀﺎﺀ ﺍﺳﺖ ﺑﺪﻳﻦ ﻗﺮﺍﺭﺍﻧﺪ‪.‬‬
 ‫‪] -١‬ﻓﺼ‪‬ﻠﺖ‪.[٢١-١٩:‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺮ ﺷﻬﺎﺩﺕ ﮔﻮﺷﻬﺎ‪ ،‬ﭼﺸﻤﻬﺎ ﻭ ﭘﻮﺳﺘﻬﺎ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ »ﺍﹶﻋ‪‬ﺪﺍ ُﺀ ﺍﻟﻠﹼﻪ« ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﺷﻬﺎﺩﺕ ﺍﻋﻀﺎﺀ ﺩﺭﺑﺎﺭﻩ ﻛﻔﹼﺎﺭ ﻭ ﺑﺪﻛﺎﺭﺍﻥ ﻧﺴﺒﺖ ﺑﻪ ﺍﻋﻤﺎﻟﺸﺎﻥ ﻭ ﻧﻴﺰ‬
‫ﺣﺎﻛﻰ ﺍﺳﺖ ﻛﻪ ﺍﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ ﺧﻄﺎﺏ ﺑﻪ ﭘﻴﻮﺳﺘﻬﺎﻯ ﺧﻮﻳﺶ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﭼﺮﺍ ﺑﺮ ﻋﻠﻴﻪ ﻣﺎ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻳﺪ‪ .‬ﺁ‪‬ﺎ ﺟﻮﺍﺏ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ‪ :‬ﺧﺪﺍﺋﻰ ﻛﻪ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﮔﻮﻳﺎ ﻛﺮﺩﻩ ﻣﺎ ﺭﺍ ﮔﻮﻳﺎ‬
‫ﻼ ﻛﺮﺩﻩ ﺑﻮﺩ( ﺁﻳﺎ ﻣﺮﺍﺩ ﺷﻬﺎﺩﺕ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻳﺎ ﺑﻪ ﺯﺑﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﺩﺭ »ﺟﻠﺪ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﻛﺮﺩ )ﻳﺎ ﻗﺒ ﹰ‬
‫‪] -٢‬ﻳﺲ‪.[٦٥:‬‬
‫‪] -٣‬ﻧﻮﺭ‪ .[٢٤:‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﺎﺕ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻛﻔﹼﺎﺭ ﻭ ﺑﺪﻛﺎﺭﺍﻥ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺷﻬﺎﺩﺕ ﺍﻋﻀﺎﺀ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﻋﻀﺎﺀ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻫﻢ ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﻧﻴﻚ ﺁ‪‬ﺎ‬
‫ﮔﻮﺍﻫﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ ﺧﱪﻯ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺁﻳﻪ ]ﺭﲪﻦ‪ .[٤١:‬ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﳎﺮﻣﲔ ﺍﺳﺖ‪ .‬ﻣﮕﺮﺁﻥ ﻛﻪ ﺍﺯ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] ،[١٠٦:‬ﻋﺒﺲ‪] ،[٣٩-٣٨:‬ﻣﻄﻔﹼﻔﲔ‪.[٢٤:‬‬
‫ﻭ ﻏﲑﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻛﻪ ﺍﻋﻀﺎﺀ ﺩﻻﻟﺖ ﺑﺮ ﺍﻋﻤﺎﻝ ﻧﻴﻚ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻭ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺷﻬﺎﺩﺕ ﺍﺳﺖ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺩﺭﺑﺎﺭﻩ ﺷﻬﺎﺩﺕ ﮔﻮﺍﻫﺎﻥ ﺩﻳﮕﺮ ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﳋﺼﻮﺹ ﻭ ﺩﺭﺑﺎﺭﻩ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻟﻌﻤﻮﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ ،[٤٥:‬ﻓﺘﺢ‪] .٨:‬ﻣﺰ‪‬ﻣﻞ‪] ،[١٥:‬ﻧﺴﺎﺀ‪ .[٤١:‬ﺍﻳﻀﹰﺎ ﺁﻳﻪ ‪ ٨٩‬ﺳﻮﺭﻩ ﳓﻞ‪.‬‬
‫ﺁﻳﻪ ﺍﺧﲑ ﻭ ﺁﻳﻪ ‪ ٨٩‬ﺳﻮﺭﻩ ﳓﻞ ﺩﺭﺑﺎﺭﻩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮ ﳘﻪ ﺍﻣﺖ ﺧﻮﻳﺶ ﮔﻮﺍﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ‬
‫» ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﹸﺍﻣ‪ٍ ‬ﺔ ِﺑﺸ‪‬ﻬﻴ ٍﺪ« ﻧﻴﺰ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺷﺎﻫﺪ ﻫﺮ ﺍﻣ‪‬ﺖ ﺷﺎﻫﺪ ﳘﻪ ﺍﻣ‪‬ﺖ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ »ﺷﺎﻫِﺪﹰﺍ« ﺩﺭ ﺳﻪ ﺁﻳﻪ ﺍﻭﻝ ﺑﻪ ﻣﻌ ﲎ ﳘﺎﻥ ﺷﺎﻫﺪ ﻭ ﺷﻬﺎﺩﺗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺍﺧﲑ‬
‫ﺍﺳﺖ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺷﺎﻫﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺒﻴﻨﺪ ﻭ ﺩﺭ ﻣﻮﻗﻌﻰ ﺍﺩﺍﻯ ﺷﻬﺎﺩﺕ ﻛﻨﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺁﻥ ﺣﻀﺮﺕ ﻫﻢ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﻫﻢ ﺩﺭ ﺁﺧﺮﺕ ﺷﺎﻫﺪ ﺍﺳﺖ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺭ ﺩﻧﻴﺎ ﻣﺸﺎﻫﺪﻩ‬
‫ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺍﺩﺍﻯ ﺷﻬﺎﺩﺕ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺁﻣﺪﻩ ﻛﻪ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻋﺮﺽ ﻣﻰﻛﻨﺪ ]ﻣﺎﺋﺪﻩ‪ .[١١٧:‬ﻳﻌﲎ‪ :‬ﺗﺎ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺑﻮﺩﻡ ﺑﺮ ﺁ‪‬ﺎ ﺷﺎﻫﺪ ﺑﻮﺩﻡ ﻭ ﭼﻮﻥ ﺍﺧﺬﻡ ﻛﺮﺩﻯ ﺗﻮ ﺑﺮ ﺁ‪‬ﺎ ﻣﺮﺍﻗﺐ ﺑﻮﺩﻯ‪ .‬ﺍﻳﻦ‬
‫ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻓﻘﻂ ﺩﺭ ﺯﻧﺪﮔﻰ ﺷﺎﻫﺪ ﺁ‪‬ﺎ ﺑﻮﺩﻩ‪.‬‬
‫ﺏ ِﺍﻟﹼﺎ ﹶﻟ‪‬ﻴ ‪‬ﺆ ِﻣ‪‬ﻨﻦ‪‬‬
‫ﻭﱃ ﺩﺭ ﳏﻞ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﻧﺴﺎﺀ‪ .[١٥٩-١٥٨:‬ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺿﻤﲑ »ﻣﻮﺗﻪ« ﺑﻪ »ﺍﺣﺪ« ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﻛﻪ ﺩﺭﻛﻼﻡ ﻣﻘﺪﺭ ﺍﺳﺖ ﻳﻌﲎ » ‪‬ﻭ ِﺍ ﹾﻥ ﹶﺍ ‪‬ﺣﺪ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺍ ‪‬ﻫ ِﻞ ﺍﻟﹾﻜِﺘﺎ ِ‬
‫ﹶﻗ ‪‬ﺒ ﹶﻞ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ ﺑِﻌﻴﺴﻰ« ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻭﻝ ﻭ ﺍﺧﺮ ﺁﻳﻪ ﻫﺮ ﺩﻭ ﻣﻔﻴﺪ ﻋﻤﻮﻡ ﺍﺳﺖ ﻳﻌﲎ ﳘﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻗﺒﻞ ﺍﺯ ﻣﺮﮔﺸﺎﻥ ﺑﻪ ﻋﻴﺴﻰ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮ ﳘﻪ ﺁ‪‬ﺎ ﮔـﻮﺍﻩ‬
‫ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺍﳌﻨﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﳕﻰﮔﻮﻳﺪ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻫﻞ ﮔﺘﺎﺏ ﻫﻨﮕﺎﻡ ﻣﺮﮒ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺑﺮ ﺍﻭ ﻣﻨﻜﺸﻒ ﻣﻰﮔﺮﺩﺩ ﻭ ﺑﻪ ﻋﻴﺴﻰ ﺍﳝﺎﻥ ﺻﺤﻴﺢ ﻣﻰﺁﻭﺭﺩ‪ .‬ﻳﻬﻮﺩﻯ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﺍﻭ ﺯﻧﺎﺯﺍﺩﻩ ﻧﺒﻮﺩﻩ‬
‫ﺑﻠﻜﻪ ﭘﻴﻐﻤﱪ ﺭﺍﺳﺘﮕﻮﺋﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﺼﺮﺍﱏ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﺍﻭ ﺑﻨﺪﻩ ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑﻮﺩﻩ ﻧﻪ ﺧﺪﺍ ﻭ ﻧﻪ ﭘﺴﺮ ﺧﺪﺍ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺳﺨﻦ ﺣﻖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﻜﺸﺎﻑ ﺣﻘﺎﺋﻖ ﻭﻗﺖ ﻣﺮﮒ ﻣﺪﻟﻮﻝ ﺁﻳﺎﺕ ﻭ ﺭﻭﺍﻳﺎﺕ ﺍﺳﺖ ]ﻧﺴﺎﺀ‪] ،[٩٧:‬ﳏﻤ‪‬ﺪ‪ .[٢٧:‬ﺭﻭﺍﻳﺎﺕ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺯﻳﺎﺩ ﺍﺳﺖ‪.‬‬
‫ﮔﻔﺘﻴﻢ‪ :‬ﺁﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺷﻬﺎﺩﺕ ﮔﻮﺍﻫﺎﻥ ﺩﻳﮕﺮ ﺟﺰ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺣﻀﺰﺕ ﻋﻴﺴﻰ ﺑﻪ ﻃﻮﺭ ﻋﻤﻮﻡ ﺍﻧﺪ ﻧﻈﲑ ]ﻧﺴﺎﺀ‪] ،[٤١:‬ﳓﻞ‪] ،[٨٤:‬ﳓـﻞ‪،[٨٩:‬‬
‫]ﻗﺼﺺ‪.[٧٥:‬‬
‫ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﻫﻮﺩ‪.[١٨:‬‬
‫ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺍﺷﻬﺎﺩ ﻓﻘﻂ ﺑﺮ ﮔﻨﺎﻫﺎﻥ ﮔﻮﺍﻫﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻭﱃ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﻛﻪ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﺑﺎ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﻋﻤﻮﻡ ﺷﻬﺎﺩﺕ ﺭﺍ ﻣﻰﺭﺳﺎﻧﻨﺪ ﺍﻳﻀ ﹰﺎ ]ﻏﺎﻓﺮ‪.[٥١:‬‬
‫ﺩﻭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻫﺴﺖ ﻛﻪ ﻻﺯﻡ ﺍﺳﺖ ﺑﺮﺭﺳﻰ ﺷﻮﺩ ﺍﻭﻝ ﺁﻳﻪ [ﺑﻘﺮﻩ‪.[١٤٣:‬‬
‫ﻼ ﺍﳘﻴ‪‬ﺖ ﺩﺍﺩﻩ ﻭ ﺑﻪ ﻣﺎﺩﻳﺎﺕ ﰉ ﺍﻋﺘﻨﺎ ﺍﺳﺖ ﻭ ﻣﻜﺘﱮ ﻛﻪ ﺗﻮﺟ‪‬ﻬﺶ ﻣﻨﺼﺮﻑ ﺑﻪ ﻣﺎﺩﻳﺎﺕ ﺍﺳﺖ‬
‫ﳑﻜﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻣ‪‬ﺖ ﻭﺳﻂ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻜﺘﱮ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﻨﻮﻳﺎﺕ ﻛﺎﻣ ﹰ‬
‫ﻭ ﺍﺭﺯﺷﻰ ﺑﻪ ﻣﻌﻨﻮﻳﺎﺕ ﻗﺎﺋﻞ ﻧﻴﺴﺖ )ﺭﻭﺣﺎﻧﻴ‪‬ﻮﻥ ‪ -‬ﻣﺎﺩ‪‬ﻳﻮﻥ( ﻭﱃ ﺍﺳﻼﻡ ﻣﻜﺘﺐ ﻭﺍﺳﻄﻪ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺑﻪ ﻣﻌﻨﻮﻳﺎﺕ ﻭ ﻫﻢ ﺑﻪ ﻣﺎﺩ‪‬ﻳﺎﺕ ﺍﳘﻴﺖ ﻣﻰﺩﻫﺪ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﰱ ﻧﻔﺴﻪ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭﱃ ﺁﻳﻪﺍﻯ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ »ﻟِﺘ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ« ﻣﻰﮔﻮﻳﺪ ﻭﺍﺳﻄﻪ ﺑﻮﺩﻥ ﺑﺮﺍﻯ ﺷﻬﺎﺩﺕ ﺍﺳﺖ ﻭﺍﻧﮕﻬﻰ » ‪‬ﻭ ﻳ‪‬ﻜﹸﻮ ﹶﻥ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ﹸﻝ« ﺷﺨﺺ ﺣـﻀﺮﺕ‬
‫ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﺍ ﺍﺯ ﺍﻣﺖ ﺑﺪﺍﻥ ﻣﻌﲎ ﺧﺎﺭﺝ ﻣﻰﻛﻨﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﻓﺮﺩ ﺷﺎﺧﺺ ﻣﻜﺘﺐ ﻭﺍﺳﻄﻪ‪ ،‬ﻭﺟﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻣ‪‬ﺖ ﻭﺳﻂ ﺍﻣ‪‬ﱴ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬
‫ﻳﻚ ﻃﺮﻓﺶ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﺩﺭ ﻃﺮﻑ ﺩﻳﮕﺮﺵ »ﺍﻟﻨ‪‬ﺎﺱ« ﻭﺍﻗﻊ ﺍﺳﺖ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺍﻣ‪‬ﺖ ﻭﺳﻂ ﮔﻮﺍﻩ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻧﺎﺱ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻳﻦ ﺍﻣ‪‬ﺖ ﺑﺎﻳﺪ ﺍﺯ ﺍﻓﺮﺍﺩﻯ ﳑﺘﺎﺯ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﻣﺮﺗﺒﻪ ﺍﻭﻝ ﺗﻄﺒﻴﻖ ﳕﻰﻛﻨﺪ ﻣﮕﺮ ﺑﺮ ﺍﻭﺻﻴﺎﺀ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻟﺬﺍ ﺩﺭ ﺭﻭﺍﻳﺎﺕ‬
‫ﻫﺴﺖ ﻭ ﻧﻘﻞ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻣ‪‬ﺖ ﻭﺳﻂ ﺍﺋﻤﻪ ﻃﺎﻫﺮﻳﻦ ﺍﻧﺪ‪ .‬ﻻﺯﻡ ﺍﺳﺖ ﺩﺭ ﺭﺑﻂ ﺁﻳﻪ ﻓﻮﻕ ﺑﻪ ﺁﻳﺎﺕ ﺳﺎﺑﻖ ﻛﺎﻣﻼ ﺩﻗﺖ ﺷﻮﺩ‪.‬‬
‫* ﺩﻭﻡ ﺁﻳﻪ ]ﺣﺞ‪.[٧٨:‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ ﺧﻄﺎﺏ »ﺍﹶﺟ‪‬ﺘ‪‬ﺒﺎ ﹸﻛ ‪‬ﻢ« ﺑﺎ ﺍﺷﺨﺎﺹ ﳑﺘﺎﺯ ﺍﺳﺖ ﳐﺼﻮﺻﹰﺎ » ِﻣﻠﱠ ﹶﺔ ﺍﹶﺑﻴ ﹸﻜ ‪‬ﻢ« ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭘﺪﺭ ﺍﺋﻤﻪ ﻃﺎﻫﺮﻳﻦ ﺑﻮﺩ ﻭ ﺍﻟﻮ ﺭﺍ ﭘﺪﺭ ﺍﻣ‪‬ﺖ ﺍﺳﻼﻣﻰ‬
‫ﺩﺍﻧﺴﱳ ﳎﺎﺯ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﻌﻴﺪ ﺍﺳﺖ‪ .‬ﳐﺎﻃﺒﲔ ﺑﻪ ﺿﻤﲑ» ﹸﻛ ‪‬ﻢ« ﺩﺭ ﭘﻨﺞ ﺩﻓﻌﻪ ﳘﺎﻥ ﺍﻣ‪‬ﺖ ﻭﺳﻂ ﺍﻧﺪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﺮ ﺁ‪‬ﺎ ﻭ ﺁ‪‬ﺎ ﺑﺮ ﻣﺮﺩﻡ ﮔﻮﺍﻩﺍﻧﺪ‬
‫‪.‬‬
‫ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﻣﺮﺩﻡ ﺑﺎ ﺍﻧﺼﺎﻑ ﺷﺎﻫﺪ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻣ‪‬ﺖ ﺍﺳﻼﻣﻰ ﻛﺴﺎﱏ ﻫﺴﺘﻨﺪ ﻛﻪ ﺷﻬﺎﺩﺕ ﺁ‪‬ﺎ ﺩﺭﺑﺎﺭﻩ ﻳﻚ ﺩﺳﺘﻪ ﺳﺒﺰﻯ ﻫﻢ ﻣﻘﺒﻮﻝ ﻧﻴﺴﺖ ﭼﻄﻮﺭ ﺷﺎﻫﺪ ﺑﺮ ﻣﺮﺩﻡ ﺧﻮﺍﻫﻨﺪ‬
‫ﺑﻮﺩ؟ ﺁﻳﺎ ﻣﺴﺨﺮﻩﺁﻣﻴﺰ ﻧﻴﺴﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﻣﻌﺎﻭﻳﻪﻫﺎ‪،‬ﻳﺰﻳﺪﻫﺎ‪ ،‬ﻭﻟﻴﺪﻫﺎ‪ ،‬ﺣﺠﺎﺝﻫﺎ‪ ،‬ﻭ‪ ...‬ﺷﺎﻫﺪ ﺑﺮ ﻣﺮﺩﻡ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ؟ ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﺩﺭﺑﺎﺭﻩ ﺩﻳﮕﺮﺍﻥ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻩ ﻭ‬
‫ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪] :‬ﻫﻮﺩ‪ .[١٨:‬ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺍﺷﻬﺎﺩ ﺩﺭ ]ﻏﺎﻓﺮ‪ .[٥١:‬ﺍﻳﻨﺎﻥ ﺍﻧﺪ؟‪.‬‬
‫ﺗﺘﻤﻪ ﺳﺨﻦ‬
‫ﺑﻨﺎﺑﺮﺁﻥ ﻛﻪ ﮔﺬﺷﺖ‪ :‬ﺍﻳﻦ ﺷﻬﺎﺩﺕ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭﱃ ﺷﻬﺪﺍﺀ ﺑﺎﻳﺪ ﺩﺭ ﺩﻧﻴﺎ ﲢﻤﻞ ﺷﻬﺎﺩﺕ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ ﺗﺎ ﺩﺭ ﺩﻧﻴﺎ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﻧﺒﻴﻨﻨﺪ ﻭ ﻧﺪﺍﻧﻨﺪ ﭼﻪ ﻃﻮﺭ ﺩﺭ ﺁﺧﺮﺕ‬
‫ﻚ ﻋ‪‬ﻠﻰ‬
‫ﮔﻮﺍﻫﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ؟ ﻣﺜﻼ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻛﻪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ ﻳ‪‬ﻜﹸﻮ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺷ‪‬ﻬﻴﺪﹰﺍ« ﻭ ﺩﺭﺑﺎﺭﻩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺁﻣﺪﻩ »ﻭ‪‬ﺟِﺌﹾﻨﺎِﺑ ‪‬‬
‫ﻫﺆ‪‬ﻻ ِﺀ ﺷ‪‬ﻬﻴﺪﹰﺍ« ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺭ ﺩﻧﻴﺎ ﺍﺯ ﺍﻋﻤﺎﻝ ﺍﻣﺖ ﺧﻮﻳﺶ ﺑﺎ ﺧﱪ ﻧﺒﺎﺷﺪ ﭼﻄﻮﺭ ﺩﺭ ﻗﻴﺎﻣﺖ ﮔﻮﺍﻫﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ؟‬
‫ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺷﻬﺪﺍﺀ ﺩﺭ ﺩﻧﻴﺎ ﺣﱴ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﻣﻄﻠﻊ ﻣﻰﺷﻮﻧﺪ‪ .‬ﳘﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺍﻋﻀﺎﺀ ﺑﺪﻥ ﻭ ﭼﻴﺰﻫﺎﻯ ﺩﻳﮕﺮ ﻭ ﻣﻼﺋﻜﻪ ﺩﺭ ﺩﻧﻴﺎ ﺛﺒﺖ ﻣﻰﻛﻨﻨﺪ ﻭ‬
‫ﺩﺭ ﺁﺧﺮﺕ ﮔﻮﺍﻫﻰ ﻣﻰﺩﻫﻨﺪ ﳘﭽﻨﲔ ﺷﻬﺪﺍﺀ ﺩﻳﮕﺮ ﻛﻪ ﻋﺒﺎﺭﺕ ﺑﺎﺷﻨﺪ ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﻭﺻﻴﺎﺀ‪.‬‬
‫ﺧﻮﺷﻴﺨﺘﺎﻧﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺭﻭﺍﻳﺎﺗﻰ ﺩﺍﺭﱘ ﻛﻪ ﻣﻄﻠﺐ ﺭﺍ ﺍﺯ ﻫﺮ ﺣﻴﺚ ﺭﻭﺷﻦ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﺑﺎﰉ ﻣﻨﻌﻘﺪ ﻓﺮﻣﻮﺩﻩ ﲢﺖ ﻋﻨﻮﺍﻥ »ﹶﺍﻥﱠ ﺍ ﹾﻟﹶﺎِﺋﻤ‪ ‬ﹶﺔ ‪‬ﺷﻬ‪‬ﺪﺍ ُﺀ ﺍﻟﻠﹼ ِﻪ ﻋﻠﻰ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ« ﻭ ﺩﺭ ﺁﻥ ﺭﻭﺍﻳﺎﺗﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﻣﺎﻣﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻣ‪‬ﺖ‬
‫ﺏ ﻛﹶ ﱠﺬﺑ‪‬ﻨﺎ ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ« ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﻫ ‪‬ﻮ ﺍﺟ‪‬ﺘ‪‬ﺒﺎ ﹸﻛ ‪‬ﻢ ‪-‬‬
‫ﻕ ﻗﹾﻨﺎ ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘﹶﻴﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻛﺬﱠ ‪‬‬
‫ﺻﺪ‪ ‬‬
‫ﻭﺳﻂ ﻣﺎﺋﻴﻢ ﻭ ﺷﻬﺪﺍﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﺎ ﻫﺴﺘﻴﻢ‪ .‬ﻣﺎ ﺑﺮ ﻣﺮﺩﻡ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺷﻬﺎﺩﺕ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬‬
‫ﻚ ﻋ‪‬ﻠﻰ ﻫﺆ‪‬ﻻ ِﺀ ﺷ‪‬ـﻬﻴﺪﹰﺍ«‬
‫ﻒ ﺍِﺫﺍ ﺟِﺌﹾﻨﺎِﺑ ‪‬‬
‫ﺱ« ﻣﺎﺋﻴﻢ‪ .‬ﻭ ﺩﺭ ﺣﺪﻳﺚ ﺍﻭﻝ ﻓﺮﻣﻮﺩﻩ »ﻗﺎ ﹶﻝ ﺍﹶﺑ‪‬ﻮﻋ‪‬ﺒ‪‬ﺪِﺍﻟﻠﹼ ِﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰱ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟﻠﹼ ِﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ ﹶﻓ ﹶﻜ ‪‬ﻴ ‪‬‬
‫ِﻣﻠﱠ ﹶﺔ ﺍﹶﺑﻴ ﹸﻜ ‪‬ﻢ ‪ -‬ﻭ ﺗ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺷﻬ‪‬ﺪﺍ َﺀ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻓﺮﻣﻮﺩﻩ ﻓﻘﻂ ﺩﺭﺑﺎﺭﻩ ﺍﻣ‪‬ﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﺎﺯﻝ ﺷﺪﻩ ﺩﺭ ﻫﺮ ﻗﺮﱏ ﺍﺯ ﺁ‪‬ﺎ ﺍﻣﺎﻣﻰ ﺍﺯ ﻣﺎﺳﺖ ﻛﻪ ﺑﺮ ﺁ‪‬ﺎ ﺷﺎﻫﺪ ﺍﺳﺖ ﻭ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺷﺎﻫﺪ‬
‫ﺑﺮ ﻣﺎﺳﺖ‪.‬‬
‫ﺽ ﺍﹾﻟﺎﹶﻋ‪‬ﻤﺎ ِﻝ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪ِ ‬ﺒﻰ‪ ‬ﻭ ﺍ ﹾﻟﹶﺎِﺋ ‪‬ﻤ ِﺔ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ« ﻣﻨﻌﻘﺪ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺑﺎﺏ ﺭﻭﺍﻳﺎﺗﻰ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛـﻪ‬
‫ﻭ ﻧﻴﺰ ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﺝ ‪ ١‬ﺹ ‪ .٢١٩‬ﺑﺎﰉ ﺯﻳﺮ ﻋﻨﻮﺍﻥ » ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺍﻋﻤﺎﻝ ﻋﺒﺎﺩ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻭ ﺍﺋﻤﻪ ﻃﺎﻫﺮﻳﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﺁﻧﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﺁﻧﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﺪﻳﻦ ﻣﻄﻠـﺐ ﺑـﺎ ﺁﻳـﻪ‬
‫]ﺗﻮﺑﻪ‪ .[١٠٥:‬ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﺆﻣﻨﻮﻥ ﺍﻣﺎﻣﺎﻥ ﺍﻧﺪ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﻄﻠﱮ ﻫﺴﺖ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
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‫ﺷﻬﺮ = ﻣﺎﻩ‪ .‬ﻭ ﺁﻥ ﺑﺎ ﺭﺅﻳﺖ ﻫﻼﻝ ﺷﺮﻭﻉ ﺷﺪﻩ ﻭ ﺑﺎ ﺭﺅﻳﺖ ﳎﺪ‪‬ﺩ ﻣﻨﻘﻀﻰ ﻣﻰﺷﻮﺩ ﻭ ﺍﺻﻞ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻣﻌﲎ ﻇﻬﻮﺭ ﺍﺳﺖ ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ‬
‫ﺭﺅﻳﺖ ﻫﻼﻝ ﺩﺍﺧﻞ ﺷﺪﻥ ﻣﺎﻩ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﺩ‪.‬‬
‫]ﺍﺣﻘﺎﻑ‪ .[١٥:‬ﻳﻌﲎ ﲪﻞ ﻭ ﺷﲑ ﺑﺎﺯ ﺷﺪﻥ ﺍﻧﺴﺎﻥ ﺳﻰ ﻣﺎﻩ ﺍﺳﺖ‪.‬‬
‫ﲨﻊ ﻗ ﻠﹼﻪ ﺍﺷﻬﺮ ﻭ ﲨﻊ ﻛﺜﺮﺕ ﺁﻥ ﺷﻬﻮﺭ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٩٧:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺷﻬﺮ ﭼﻨﺎﻧﻜﻪ ﺭﻭﺍﻳﺎﺕ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﺷﻮﺍﻝ‪ ،‬ﺫﻭﺍﻟﻘﻌﺪﻩ‪،‬ﺫﻭﺍﳊﺠﻪ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻣﺜﻞ ]ﺗﻮﺑﻪ‪ .[٣٦:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ ﭼﻨﲔ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺍﺯ ﺭﻭﺯ ﺧﻠﻘﺖ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﻣﺎﻩﻫﺎﻯ‬
‫ﲤﺎﻡ ﻛﻨﻨﺪﻩ ﺳﺎﻝ ﺩﻭﺍﺯﺩﻩ ﺑﺎﺷﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺷﺎﻳﺪ ﻛﺘﺎﺏ ﺗﻜﻮﻳﻦ ﻭ ﺩﻧﻴﺎ ﻭ ﺷﺎﻳﺪ ﻟﻮﺡ ﳏﻔﻮﻅ ﺑﺎﺷﺪ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﺎﻩﻫﺎﻯ ﺣﺮﺍﻡ ﻭ ﺍﺣﻜﺎﻡ ﺁ‪‬ﺎ‪ ،‬ﳘﭽﻨﲔ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪] ،[٥:‬ﺑﻘﺮﻩ‪] ،[١٩٤:‬ﺑﻘﺮﻩ‪ .[٢١٧:‬ﺑﻪ »ﺣﺮﺍﻡ« ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﻭ ﺁﻳﻪ ]ﺳﺒﺎﺀ‪ .[١٢:‬ﺩﺭ »ﺭﻳﺢ« ﮔﺬﺷﺖ‪.‬‬
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‫ﺷﻬﻖ = ﺷﻬﻴﻖ ﺑﻪ ﺩﺭﻭﻥ ﻛﺸﻴﺪﻥ ﻧﻔﺲ ﭼﻨﺎﻧﻜﻪ ﺯﻓﲑ ﺧﺎﺭﺝ ﻛﺮﺩﻥ ﺁﻥ )ﺑﺎﺯﺩﻡ( ﺍﺳﺖ‪) .‬ﺍﻗﺮﺏ( ﺩﺭ ﺻﺤﺎﺡ ﻧﺴﺒﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻗﻮﻝ ﺩﺍﺩﻩ ﺍﺳﺖ ]ﻫﻮﺩ‪ .[١٠٦:‬ﺯﻓﲑ ﻭ ﺷﻬﻴﻖ ﻫﺮ ﺩﻭ‬
‫ﺍﺳﻢ ﺻﻮﺕ ﻭ ﺻﺪﺍﻯ ﻣﺮﺩﻡ ﺍﻧﺪﻭﻫﻨﺎﻙ ﺍﺳﺖ ﻛﻪ ﻫﻨﮕﺎﻡ ﻧﻔﺲ ﻛﺸﻴﺪﻥ ﻭ ﺑﺎﺯﺩﻡ ﺷﻨﻴﺪﻩ ﻣﻰﺷﻮﺩ )ﳎﻤﻊ ﺍﺯ ﺯﺟﺎﺝ(‪ .‬ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺩﺭ »ﺯﻓﺮ«‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺻﺪﺍﻯ ﺟﻬﻨ‪‬ﻢ ﺁﻣﺪﻩ ]ﻣﻠﻚ‪ .[٧:‬ﺍﻳﻀ ﹰﺎ ﺁﻣﺪﻩ ]ﻓﺮﻗﺎﻥ‪ .[١٢:‬ﳑﻜﻦ ﺍﺳﺖ ﻣﻨﻈﻮﺭ ﺗﺸﺒﻴﻪ ﺻﺪﺍﻯ ﺟﻬﻨ‪‬ﻢ ﺑﻪ ﺻﺪﺍﻯ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻳﻌﲎ ﺻﻔﲑ ﺟﻬﻨ‪‬ﻢ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺑﻪ ﺷﺪﺕ ﻣﺸﺘﻌﻞ‬
‫ﮔﺮﺩﺩ ﻣﺎﻧﻨﺪ ﺻﺪﺍﻯ ﺯﻳﺮ ﻭ ﰈ ﺍﻧﺪﻭﻩ ﻧﺎﻛﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻨﻈﻮﺭ ﺍﺯ ﻫﺮ ﺩﻭ‪ ،‬ﺻﻔﲑ ﻭ ﺻﺪﺍﻯ ﺟﻬﻨ‪‬ﻢ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭ »ﺟﻬﻨ‪‬ﻢ« ﮔﺬﺷﺖ ﻛﻪ ﺟﻬﻨ‪‬ﻢ ﺫﻯ ﺷﻌﻮﺭ ﻭ ﻋﺎﻗﻞ ﺍﺳﺖ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
‫ﺍﺻﻞ ﺷﻬﻖ ﺑﻪ ﻣﻌﲎ ﺍﺭﺗﻔﺎﻉ ﻣﻰﺑﺎﺷﺪ‪ :‬ﺟﺒﻞ ﺷﺎﻫﻖ ﺑﻪ ﻣﻌﲎ ﻛﻮﻩ ﺑﻠﻨﺪ ﺍﺳﺖ »ﻳﺸﻬﻖ‪ :‬ﺍﺭﺗﻔﻊ«‪.‬‬
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‫ﺷﻬﻮﺓ = ﺩﻭﺳﺖ ﺩﺍﺷﱳ‪ .‬ﻣﻴﻞ ﻛﺮﺩﻥ »ﺷﻬﺎﻩ ﺷﻬﻮﺓ‪ :‬ﺍﺣﺒ‪‬ﻪ ﻭ ﺭﻏﺐ ﻓﻴﻪ« ]ﺍﻧﺒﻴﺎﺀ‪ .[١٠٢:‬ﺁ‪‬ﺎ ﺩﺭ ﺁﻧﭽﻪ ﺩﻟﺸﺎﻥ ﺧﻮﺍﺳﺘﻪ ﭘﻴﻮﺳﺘﻪﺍﻧﺪ‪] .‬ﺯﺧﺮﻑ‪ .[٧١:‬ﺩﺭ ‪‬ﺸﺖ ﺍﺳﺖ ﺁﻧﭽﻪ ﺩﳍﺎ‬
‫ﻣﻰﺧﻮﺍﻫﺪ ﻭ ﭼﺸﻤﻬﺎ ﻟﺬﺕ ﻣﻰﺑﺮﺩ‪.‬‬
‫]ﺍﻋﺮﺍﻑ‪ .[٨١:‬ﻣﺮﺍﺩ ﺍﺯ ﺷﻬﻮﺕ ﻣﻴﻞ ﺟﻨﺴﻰ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﴰﺎ ﺑﻪ ﺟﺎﻯ ﺯﻧﺎﻥ ﺍﺯ ﺭﻭﻯ ﺭﻏﺒﺖ ﻭ ﻟﺬﹼﺕ ﺑﺎ ﻣﺮﺩﺍﻥ ﻣﻰﺁﻣﻴﺰﻳﺪ؟‬
‫ﺷﻬﻮﺕ ﻫﻢ ﻣﺼﺪﺭ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺍﺳﻢ ﺑﻪ ﻣﻌﲎ ﻣﻄﺎﻟﺒﻪ ﻧﻔﺲ ﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﻣﻮﺍﻓﻖ ﻣﻴﻞ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺷﻬﻮﺍﺕ ﻣﻰﺑﺎﺷﺪ ]ﻧﺴﺎﺀ‪ .[٢٧:‬ﻳﻌﲎ ﺁ‪‬ﺎ ﻛﻪ ﺗﺎﺑﻊ ﺧﻮﺍﻫﺶﻫﺎ‪ .‬ﻭ ﻣﺸﺘﻬﻴﺎﺕ‬
‫ﻧﻔﺲ ﺍﻧﺪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺍﺯ ﺣﻖ ﺑﺴﻴﺎﺭ ﻣﻨﺤﺮﻑ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﺳﻼﻡ ﻓﻘﻂ ﻣﺸﺘﻬﻴﺎﺕ ﻛﺎﺫﺏ ﻭ ﻣﻨﺤﺮﻑ ﻛﻨﻨﺪﻩ ﺣﺮﺍﻡ ﺍﺳﺖ ﻧﻪ ﻣﻄﻠﻖ ﺧﻮﺍﻫﺸﻬﺎﻯ ﻧﻔﺲ‪/‬‬
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‫ﺤ ‪‬ﺰ ِﻥ« ﺷﺎﺩﻯ ﺩﻧﻴﺎ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺍﻧﺪﻭﻩ ﺍﺳﺖ‪] .‬ﺻﺎﻓﺎﺕ‪ .[٦٧:‬ﺿـﻤﲑ‬
‫ﺷﻮﺏ = ﺁﻣﻴﺨﱳ »ﺷﺎﺏ ﺍﻟﺸﻰﺀ ﺷﻮﺑﹰﺎ‪ :‬ﺧﻠﻄﻪ« ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٠١‬ﻓﺮﻣﻮﺩﻩ »ﺳ‪‬ﺮﻭﺭ‪‬ﻫﺎ ‪‬ﻣﺸ‪‬ﻮﺏ‪ ‬ﺑِﺎﹾﻟ ‪‬‬
‫»ﻋ‪‬ﻠﹶﻴ‪‬ﻬﺎ« ﺑﻪ ﺷﺠﺮﻩ ﺯﻗﹼﻮﻡ ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ ﺳﭙﺲ ﺭﻭﻯ ﺁﻥ ﳐﻠﻮﻃﻰ ﺍﺯ ﺁﺏ ﺟﻮﺷﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﺷﻮﺏ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﮔﻮﻳﺎ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺏ ﺟﻮﺷﺎﻥ ﺑﺎ ﺯﻗﹼﻮﻡ ﺩﺭ‬
‫ﺷﻜﻤﺸﺎﻥ ﳐﻠﻮﻁ ﻣﻰﮔﺮﺩﺩ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻮﺭ = ‪ .‬ﺑﲑﻭﻥ ﺁﻭﺭﺩﻥ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪» :‬ﺷﺎﺭ ﺍﻟﻌﺴﻞ ﺷﻮﺭﹰﺍ‪ :‬ﺍﺳﺘﺨﺮﺟﻪ ﻣﻦ ﺍﻟﻮﻗﺒﺔ ﻭ ﺍﺟﺘﻨﺎﻩ« ﻳﻌﲎ ﻋﺴﻞ ﺭﺍ ﺍﺯ ﺷﻜﺎﻑ ﺳﻨﮓ ﺑﲑﻭﻥ ﻛﺮﺩ ﻣﺸﻮﺭﺓ ﻭ ﻣﺸﺎﻭﺭﻩ ﻭ ﺗﺸﺎﻭﺭ‬
‫ﺍﺳﺘﺨﺮﺍﺝ ﺭﺃﻯ ﺍﺳﺖ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻌﻀﻰ ﺑﻪ ﺑﻌﻀﻰ )ﺭﺍﻏﺐ( ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻣﺸﻮﺭﺕ ﺍﺳﺘﺨﺮﺍﺝ ﺭﺃﻯ ﺍﺳﺖ ﺍﺯ ﻣﺴﺘﺸﺎﺭ ﺯﻳﺮﺍ ﻛﻪ ﺍﺯ ﺍﻭ ﺍﺧﺬ ﻣﻰﺷـﻮﺩ ]ﺑﻘـﺮﻩ‪] ،[٢٣٣:‬ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪ .[١٥٩:‬ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﳓﻮﻩ ﺍﺟﺮﺍﻯ ﻛﺎﺭ ﺑﺎ ﺁ‪‬ﺎﻣﺸﻮﺭﺕ ﻛﻨﺪ‪.‬‬
 ‫ﺍﳝﺎﺀ ﻭ ﺍﺷﺎﺭﻩ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﺎ ﺩﺳﺖ ﺑﺎﺷﺪ ﻳﺎ ﺑﺎ ﭼﺸﻢ ﻭ ﺍﺑﺮﻭ ﻭ ﻏﲑﻩ ]ﻣﺮﱘ‪ .[٢٩:‬ﻇﺎﻫﺮﹰﺍ ﺍﻳﻦ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺷﺎﺭﻩ ﻳﻚ ﻧﻮﻉ ﺍﻳﻀﺎﺡ ﻭ ﺗﺒـﻴﲔ‬
‫ﻫﺴﺖ‪.‬‬
‫ﺷﻮﺭﻯ‬
‫]ﺷﻮﺭﻯ‪ .[٣٨:‬ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩﻩ ﻭ ﳕﺎﺯ ﺑﻪ ﭘﺎ ﺩﺍﺷﺘﻨﺪ ﻭ ﻛﺎﺭﺷﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺑﻪ ﻣﺸﻮﺭﺕ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺩﺍﺩﻩﺍﱘ ﺍﻧﻔﺎﻕ ﻣﻰﻛﻨﺪ‪ .‬ﺷﻮﺭﻯ ﺍﺳﻢ ﺍﺳﺖ‬
‫ﺑﻪ ﻣﻌﲎ ﻣﺸﻮﺭﺕ ﻭ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ‪ :‬ﺷﻮﺭﻯ ﻛﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺸﻮﺭﺕ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ » ‪‬ﻭ ﺷﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﰱ ﺍ ﹾﻟﹶﺎ ‪‬ﻣ ِﺮ« ﻛﻪ ﮔﺬﺷﺖ ﻣﻮﺿﻮﻋﻴ‪‬ﺖ ﺷﻮﺭﻯ ﺭﺍ ﺩﺭ ﺍﺳﻼﻡ ﻣﻌﻴ‪‬ﻦ ﻣﻰﻛﻨﺪ ﻭﱃ ﺑﻪ ﻣﻮﺟﺐ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪.[٣٦:‬‬
‫ﻭ ﻧﻴﺰ ﺑﻪ ﺿﺮﻭﺭﺕ ﺩﻳﻦ‪ ،‬ﺷﻮﺭﻯ ﺩﺭ ﳓﻮﻩ ﺍﺟﺮﺍﺀ ﺍﻣﻮﺭ ﺩﻳﲎ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺍﺻﻮﻝ ﻭ ﺍﺣﻜﺎﻡ‪ ،‬ﺁﻧﭽﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺗﻌﻴﲔ ﺷﺪﻩ ﳕﻰﺷﻮﺩ ﺑﺎ ﻣﺸﻮﺭﺕ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩ ﻭ ﻳﺎ ﺗﻐﻴﲑ ﺩﺍﺩ‪،‬‬
‫ﻣﺜﻼ ﺩﺳﺘﻮﺭ ﺟﻨﮓ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺻﺎﺩﺭ ﺷﺪﻩ‪ ،‬ﺁﻥ ﻭﻗﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻣﺸﻮﺭﺕ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺟﻨﮓ »ﺍﺣﺪ« ﺑﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ‬
‫ﻣﺸﻮﺭﺕ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻣﺪﻳﻨﻪ ﺑﺎ ﺩﴰﻨﺎﻥ ﲜﻨﮕﻴﻢ ﻳﺎ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺁﻥ؟ ﻭ ﭼﻮﻥ ﺍﻛﺜﺮﻳ‪‬ﺖ ﺧﺎﺭﺝ ﺭﺍ ﺗﺼﻮﻳﺐ ﻛﺮﺩﻧﺪ ﻭ ﻣﺼﻠﺤﺖ ﺩﻳﺪﻧﺪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ »ﺍﺣﺪ« ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺩﻳﮕﺮ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﳘﭽﻨﲔ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﮔﺮ ﺍﺻﻮﻝ ﻭ ﺍﺣﻜﺎﻡ ﺑﺎ ﺷﻮﺭﻯ ﺗﻌﻴﲔ ﺷﻮﺩ ﻋﺒﺎﻟﺮﺕ ﺍﺧﺮﺍﻯ ﻟﻐﻮ ﺩﻳﻦ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭﺁﻧﮕﻬﻰ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺩﺭ ﺷﻮﺭﻯ ﺍﻛﺜﺮﻳ‪‬ﺖ ﻣﻮﺿﻮﻋﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﻓﻌﻼ ﺩﺭ ﺩﻧﻴﺎ ﻣﺮﺳﻮﻡ‬
‫ﺍﺳﺖ ﺑﻠﻜﻪ ﺷﻮﺭﻯ ﺑﺮﺍﻯ ﻳﺎﻓﱳ ﺭﺍﻩ ﺍﺻﻠﺢ ﺍﺳﺖ ﺧﻮﺍﻩ ﺍﻛﺜﺮﻳﺖ ﺻﻼﺡ ﺑﺪﺍﻧﺪ ﻳﺎ ﻧﻪ‪ ،‬ﻣﺜﻼ ﺁﻧﮕﺎﻩ ﻛﻪ ﺭﺋﻴﺲ ﻣﺴﻠﻤﲔ ﭘﺲ ﺍﺯ ﺷﻮﺭﻯ ﻛﺎﺭﻯ ﺭﺍ ﺑﻪ ﺻﻼﺡ ﳕﻰﺩﺍﻧﻨﺪ ﺍﺯ ﺁﻥ ﭼـﺸﻢ‬
‫ﺑﭙﻮﺷﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺧﻼﻓﺖ ﻭ ﺗﻌﻴﲔ ﺟﺎﻧﺸﻴﲎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﮔﺮ ﻧﺼ‪‬ﻰ ﻭ ﺗﻌﻴﻴﲎ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﻮﺩ‪ ،‬ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺧﻼﻓﺖ ﻣﻮﺭﺩ ﺷﻮﺭﻯ ﻭﺍﻗﻊ ﻣﻰﻭﺷﺪ ﻭﱃ ﺑﻪ‬
‫ﻣﻮﺟﺐ ﺍﺩﻟﹼﻪ ﻗﺎﻃﻌﻪ ﺧﻼﻓﺖ ﻣﺜﻞ ﻧﺒﻮ‪‬ﺕ ﻣﻨﺼﺐ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻣﺮﺩﻡ ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﭘﻴﻐﻤﱪ ﻧﺪﺍﺭﻧﺪ ﻫﻜﺬﺍ ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﺟﺎﻧﺸﲔ ﭘﻴﺎﻣﱪ ﺭﺍ ﻫﻢ ﻧﺪﺍﺭﺩ‪ ،‬ﺧﻼﻓﺖ ﺑﻼ ﻓﺼﻞ‬
‫ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻣﺮﺩﻡ ﺍﺑﻼﻍ ﮔﺮﺩﻳﺪ‪ ،‬ﻛﺎﰱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﺍﻟﻐﺪﻳﺮ ﻭ ﺍﳌﺮﺍﺟﻌﺎﺕ ﺭﺟﻮﻉ ﻛﻨﻴﻢ‪.‬‬
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‫ﺷﻮﻅ = ﺷﻮﺍﻅ‪ :‬ﺷﻌﻠﻪ ﻭﺭ ﻭ ﺯﺑﺎﻧﻪ ﺁﺗﺶ ﻛﻪ ﺩﻭﺩ ﻧﺪﺍﺭﺩ‪) .‬ﺭﺍﻏﺐ( ]ﺭﲪﻦ‪.[٣٥:‬‬
‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻮﺍﻅ ﺯﺑﺎﻧﻪ ﺳﺒﺰﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﺗﺶ ﺟﺪﺍ ﻣﻰﺷﻮﺩ‪ .‬ﳓﺎﺱ ﺭﺍ ﺩﺧﺎﻥ ﻭ ﻣﺲ ﻣﺬﺍﺏ ﮔﻔﺘﻪﺍﻧﺪ ﺿﻤﲑ »ﻋ‪ ‬ﻠﹶﻴ‪‬ﻜﹸﻤﺎ« ﺑﻪ ﺛﻘﻼﻥ )ﺟﻦ‪ ‬ﻭ ﺍﻧﺲ( ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﺮ ﴰﺎ‬
‫ﺯﺑﺎﻧﻪﺍﻯ ﺍﺯ ﺁﺗﺶ ﻭ ﺩﻭﺩ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺩﻓﻊ ﺁﻥ ﻳﺎﺭﻯ ﻧﺘﻮﺍﻧﻴﺪ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺷﻮﻛﺔ = ]ﺍﻧﻔﺎﻝ‪ .[٧:‬ﺷﻮﻙ ﺑﻪ ﻣﻌﲎ ﺧﺎﺭ ﺍﺳﺖ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﺍﺳﻠﺤﻪ ﻭ ﺳﺨﲎ ﻧﻴﺰ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻧﻴﺶ ﻋﻘﺮﺏ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﺗﺸﺒﻴﻪ ﲞﺎﺭ ﺷﻮﻙ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﻃﺎﺋﻔﻪ ﺫﺍﺕ‬
‫ﺍﻟﺸﻮﻛﺔ ﻟﺸﻜﺮﻳﺎﻥ ﻗﺮﻳﺶ ﺍﺳﺖ ﺷﻮﻛﺖ ﺩﺭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﻳﺎ ﺳﻼﺡ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭﻋﺪﻩ ﺩﺍﺩ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻃﺎﺋﻔﻪ )ﻛﺎﺭﻭﺍﻥ ﺍﺑﻮﺳﻔﻴﺎﻥ‪ ،‬ﻟـﺸﻜﺮ ﻗـﺮﻳﺶ(‬
‫ﻧﺼﻴﺒﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺁ‪‬ﺎﺩﻭﺳﺖ ﺩﺍﺷﺘﻨﺪ ﻛﺎﺭﻭﺍﻥ ﻛﻪ ﻗﺪﺭﺕ ﻭ ﺳﻼﺡ ﻧﺪﺍﺷﺖ ﻧﺼﻴﺐ ﺁ‪‬ﺎ ﺑﺎﺷﺪ‪ .‬ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﺭ ﺑﻴﺎﻥ ﳘﺎﻥ ﻭﻋﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
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‫ﺷﻮﻯ = ﺑﺮﻳﺎﻥ ﻛﺮﺩﻥ‪ .‬ﻭﺍﻭ ﺁﻥ ﺑﻴﺎﺀ ﻗﻠﺐ ﻣﻰﺷﻮﺩ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ »ﺷﻮﻯ ﺍﻟﻠﺤﻢ ﺷﻴ‪ ‬ﹰﺎ‪ :‬ﺟﻌﻠﻪ ﺷﻮﺍﺀ« ﺍﻳﻀ ﹰﺎ ﺑﻪ ﻣﻌﲎ ﮔﺮﻡ ﻛﺮﺩﻥ ﺁﺏ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻛﻬﻒ‪ .[٢٩:‬ﻳﻌﲎ ﺍﮔﺮ ﻓﺮﻳﺎﺩ‬
‫ﺭﺳﻰ ﲞﺤﻮﺍﻫﻨﺪ ﺑﻪ ﺁﰉ ﭼﻮﻥ ﻣﺲ ﮔﺪﺍﺧﺘﻪ ﻛﻤﻜﺸﺎﻥ ﺩﻫﻨﺪ ﻛﻪ ﭼﻬﺮﻩﻫﺎ ﺭﺍ ﻣﻰﺳﻮﺯﺍﻧﺪ ﻭ ﺑﺮﻳﺎﻥ ﻣﻰﻛﻨﺪ‪.‬‬
‫]ﻣﻌﺎﺭﺝ‪١٥:‬ﻭ‪ .[١٦‬ﺷﻮﻯ ﺭﺍ ﺍﺯ ﺍﻃﺮﺍﻑ ﺑﺪﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ﺩﺳﺖ ﻭ ﭘﺎ ﻭ ﺳﺮ ﻭ ﻧﻴﺰ ﭘﻮﺳﺖ ﺳﺮ ﮔﻔﺘﻪﺍﻧﺪ ﻭﺍﺣﺪ ﺁﻥ ﺷﻮﺍﺓ ﺍﺳﺖ ﻳﻌﲎ ﻧﻪ ﺟﻬﻨ‪‬ﻢ ﺯﺑﺎﻧﻪ ﺧﺎﻟﺺ ﺍﺳﺖ ﻛﻪ ﭘﻮﺳﺖ ﺳﺮ‬
‫ﻳﺎ ﺍﻃﺮﺍﻑ ﺑﺪﻥ ﺭﺍ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺷﻮﻯ ﻛﻪ ﺑﺮ ﻭﺯﻥ ﻓﱴ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﺎﻝ ﺭﺫﻳﻞ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ )ﳎﻤﻊ ﺍﻗﺮﺏ(‪.‬‬
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‫ﺷﻰﺀ = ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺳﱳ ﻭ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻥ »ﺷﺎﺋﺔ ﻳﺸﺎﺋﻪ ﺷﻴﺌ ﹰﺎ‪ :‬ﺍﺭﺍﺩﻩ« ]ﺑﻘﺮﻩ‪ .[٢٠:‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻣﺸﻴﺖ ﺭﺍ ﺍﺭﺍﺩﻩ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫]ﻳﻮﻧﺲ‪ .[٩٩:‬ﺷﺎﺀ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻣﺸﻴﺖ ﺟﱪﻯ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﺧﺪﺍ ﻣﻰﺧﻮﺍﺳﺖ ﻗﺪﺭﺕ ﻋﺪﻡ ﺍﳝﺎﻥ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎﺑﺮ ﻣﻰﺩﺍﺷﺖ ﻗﻬﺮﹰﺍ ﳘﻪ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﺩﻧﺪ ﻭﱃ ﺧﺪﺍ‬
‫ﭼﻨﲔ ﳔﻮﺍﺳﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻧﺴﺎﻥ‪] ،[٣٠-٢٩:‬ﺗﻜﻮﻳﺮ‪.[٢٩-٢٧:‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﻳ‪‬ﺸﺎ َﺀ ﺍﻟﻠﹼ ‪‬ﻪ«ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻥ ﺍﺳﺒﺎﺏ ﻭ ﺗﻮﻓﻴﻖ ﺩﺭ ﻛﺎﺭﻫﺎ ﺍﺳﺖ‪ ،‬ﭘﺮ ﻭﺍﺿﺢ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺒﺎﺏ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻜﻨﺪ ﺍﻧﺴﺎﻥ ﻛﺎﺭﻯ‬
‫ﻧﺘﻮﺍﻧﺪ ﻛﺮﺩ ﻫﺮ ﭼﻨﺪ ﻛﻪ ﻓﺎﻋﻞ ﳐﺘﺎﺭ ﺍﺳﺖ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺒﺎﺏ ﰉ ﴰﺎﺭ ﺭﺍ ﺍﺯ ﻗﺒﻴﻞ ﺁﻓﺘﺎﺏ‪ ،‬ﻣﺎﻩ‪ ،‬ﺳﺘﺎﺭﮔﺎﻥ‪ ،‬ﺯﻣﲔ‪ ،‬ﻫﻮﺍ‪ ،‬ﺁﺏ‪،‬ﺍﺭﺯﺍﻕ‪ ،‬ﺑﺪﻥ‪ ،‬ﺳﻼﻣﱴ‪ ،‬ﻓﻬﻢ‪ ،‬ﺍﺭﺍﺩﻩ ﻭ‪ ...‬ﻓـﺮﺍﻫﻢ‬
‫ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺍﻳﻨﻬﺎ ﳘﻪ ﻣﺸﻴ‪‬ﺖ ﺧﺪﺍ ﺍﻧﺪ ﻛﻪ ﻣﺎ ﻛﺎﺭ ﺷﺎﻳﺴﺘﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﻭ ﺍﳒﺎﻡ ﺩﻫﻴﻢ ﻭ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﺍﺳﺒﺎﺏ ﺭﺍ ﺟﻮﺭ ﳕﻰﺁﻭﺭﺩ ﺍﺭﺍﺩﻩ ﻛﺎﺭ ﻧﻴﻚ ﻳﺎ ﺑﺪ ﺍﺯ ﻣﺎ ﻣﻘﺪﻭﺭ ﻧﺒﻮﺩ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﺁﻧﭽﻪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ ‪.‬‬
‫ﺍﺭﺍﺩﻩ ﺧﺪﺍﻭﻧﺪ ﺩﻭ ﮔﻮﻧﻪ ﺍﺳﺖ‪ :‬ﺍﺭﺍﺩﻩ ﺗﻜﻮﻳﲎ ﻭ ﺍﺭﺍﺩﻩ ﺗﺸﺮﻳﻌﻰ‪ .‬ﺍﺭﺍﺩﻩ ﺗﻜﻮﻳﲎ ﻭ ﺍﺭﺍﺩﻩ ﺗﺸﺮﻳﻌﻰ ﻭ ﺍﺭﺍﺩﻩ ﺗﻜﻮﻳﲎ ﺍﺯ ﻣﺮﺍﺩ ﻏﲑ ﻗﺎﺑﻞ ﲣﻠﹼﻒ ﺍﺳﺖ ﻭﱃ ﺍﺭﺍﺩﻩ ﺗﺸﺮﻳﻌﻰ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ‬
‫ﻣﺮﺍﺩ ﻣﺘﺨﻠﹼﻒ ﺑﺎﺷﺪ‪ ،‬ﺍﺣﻜﺎﻡ ﻭ ﻗﻀﺎﻳﺎﻯ ﺩﻳﲎ ﻛﻪ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻭ ﺍﺻﻼﺡ ﻣﺮﺩﻡ ﻭﺿﻊ ﺷﺪﻩ ﳘﻪ ﺍﺯ ﻗﺴﻤﺖ ﺍﺭﺍﺩﻩ ﺗﺸﺮﻳﻌﻰ ﺍﻧﺪ ﻛﻪ ﻣﻰﺷﻮﺩ ﺑﻪ ﻭﺳﻴﻠﻪ ﻋﺼﻴﺎﻥ ﻣﺘﺨ ﻠﹼﻒ ﺍﺯ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺍﺳﺘﻪ ﻭ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﳘﻪ ﺭﺍﺳﺖ ﺑﮕﻮﻳﻨﺪ ﻭ ﻋﺪﺍﻟﺖ ﻛﻨﻨﺪ ﻭﱃ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﳕﻰﮔﻮﻳﻨﺪ ﻭ ﳕﻰﻛﻨﻨﺪ ﺍﻳﻦ ﳘﻪ ﲣ ﻠﹼﻒ ﺍﺭﺍﺩﻩ ﺍﺯ ﻣﺮﺍﺩ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﻣﻌﺘﻘﺪ ﺑﻪ ﺍﺭﺍﺩﻩ ﺗﻜﻮﻳﲎ ﺑﺎﺷﻴﻢ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺟﱪ ﺍﺳﺖ ﻭ ﻣﻮﺟﺐ ﺑﻄﻼﻥ ﻋﻘﺎﺏ ﻭ ﺛﻮﺍﺏ ﻭ ﺳﻘﻮﻁ ﺍﻣﺮ ﻭ ‪‬ﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺍﻫﻞ ﺍﳝﺎﻥ ﺑﻪ ﻛﻔﹼﺎﺭ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﺯ ﺁﻧﭽﻪ ﺧﺪﺍ ﺩﺍﺩﻩ ﺍﻧﻔﺎﻕ ﻛﻨﻴﺪ ﻛﻔﹼﺎﺭ ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﮔﻔﺘﻨﺪ‪] :‬ﻳﺲ‪ .[٤٧:‬ﻏﺮﺿﺸﺎﻥ ﺍﺭﺍﺩﻩ ﺗﻜﻮﻳﻨﻴ‪‬ﻪ ﺑﻮﺩ ﻳﻌﲎ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﻛﻪ ﺣﺘﻤﹰﺎ ﺁ‪‬ﺎ ﻓﻘﲑ ﻭ ﻧﺎﺩﺍﺭ‬
‫ﺑﺎﺷﻨﺪ ﻭ ﺍﮔﺮ ﻣﻰﺧﻮﺍﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﻏﲎ ﻣﻰﻛﺮﺩ ﻭﱃ ﺁ‪‬ﺎ ﻣﻐﺎﻟﻄﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻃﻌﺎﻡ ﻓﻘﺮﺍﺀ ﺍﺭﺍﺩﻩ ﺗﺸﺮﻳﻌﻴ‪‬ﻪ ﺍﺳﺖ ﻭ ﲣ ﻠﹼﻒ ﺁﻥ ﺍﺯ ﻣﺮﺍﺩ ﺩﻟﻴﻞ ﻋﺼﻴﺎﻥ ﻭ ﲤﺮ‪‬ﺩ ﻛﻔﹼﺎﺭ‬
‫ﺍﺯ ﻓﺮﻣﺎﻥ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺳﺖ‪.‬‬
‫ﳘﻴﻨﻄﻮﺭ ﺍﺳﺖ ﺁﻳﻪ ]ﳓﻞ‪ .[٣٥:‬ﺍﻳﻀﹰﺎ ﺍﻧﻌﺎﻡ‪ -١٤٨:‬ﺯﺧﺮﻑ‪ .٢٠:‬ﺭﺟﻮﻉ ﻛﻨﻴﺪ ﺑﻪ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ »ﹶﺍ‪‬ﻧ ﹾﻄ ِﻌ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻟﹶﻮ‪‬ﻳ‪‬ﺸﺎ ُﺀ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺍ ﹾﻃ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ«‪.‬‬
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‫ﺷﻰ ِﺀ = ﻫﺮ ﭼﻴﺰﻳﻜﻪ ﻋﻠﻢ ﺑﻪ ﺁﻥ ﺗﻌﻠﻖ ﮔﲑﺩ ﻭ ﺍﺯ ﺁﻥ ﺧﱪ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ‪ .‬ﻟﻔﻆ ﺁﻥ ﻣﺬﻛﹼﺮ ﺍﺳﺖ ﻭﱃ ﺑﺮ ﻣﺬﻛﹼﺮ ﻭ ﻣﺆﻧﺚ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﺑﺮ ﻭﺍﺟﺐ ﻭ ﳑﻜﻦ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﲨﻊ ﺁﻥ‬
‫ﺍﺷﻴﺎﺀ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪.‬‬
‫ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٠‬ﺑﻘﺮﻩ ﺍﺯ ﺳﻴﺒﻮﻳﻪ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺷﻰﺀ ﺑﺮ ﻣﻮﺟﻮﺩ ﻭ ﻣﻌﺪﻭﻡ ﻫﺮ ﺩﻭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﻗﻮﱃ ﻓﻘﻂ ﺑﻪ ﻣﻮﺟﻮﺩ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻗﻮﻝ ﺍﻭﻝ ﺻﺤﻴﺢ ﺍﺳﺖ‬
‫ﻭ ﺁﻥ ﻗﻮﻝ ﻣﺘﻜﻠﻤﲔ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﺆﻳﺪ ﺁﻥ ﻗﻮﻝ ﺧﺪﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ِ» :‬ﺍﻥﱠ ﺍﻟﻠﹼﻪ ﻋ‪‬ﻠﻰ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ٍﺀ ﻗﹶﺪﻳﺮ‪ «‬ﺯﻳﺮﺍ ﻫﺮ ﭼﻴﺰ ﺟﺰ ﺧﺪﺍ ﳏﺪﺙ ﺍﺳﺖ ﻭ ﻫﺮ ﳏﺪﺙ ﺭﺍ ﺩﻭ ﺣـﺎﻟﱴ‬
‫ﺍﺳﺖ ﺣﺎﻟﺖ ﻭﺟﻮﺩ ﻭ ﺣﺎﻟﺖ ﻋﺪﻡ ﻭ ﭼﻮﻥ ﻣﻮﺟﻮﺩ ﺷﺪ ﺍﺯ ﻗﺪﺭﺕ ﻣﻮﺟﺪ ﺧﺎﺭﺝ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻮﺟﻮﺩ ﺑﻌﺪ ﺍﺯ ﻭﺟﻮﺩ ﺑﻌﺪ ﺍﺯ ﻭﺟﻮﺩ ﺩﻭﺑﺎﺭﻩ ﺍﳚﺎﺩ ﳕﻰﺷﻮﺩ ﭘﺲ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺧﺪﺍ ﻗﺒﻞ ﺍﺯ‬
‫ﺍﳚﺎﺩ ﺁﻥ ﻗﺎﺩﺭ ﺍﺳﺖ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻧﺰﺩ ﺑﻌﻀﻰ ﺷﻰﺀ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻣﻮﺟﻮﺩ )ﻧﻪ ﻣﻌﺪﻭﻡ( ﻭ ﺍﺻﻞ ﺁﻥ ﻣﺼﺪﺭ ﺷﺎﺀ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻭﺻﻒ ﺧﺪﺍ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﲎ )ﻓﺎﻋﻞ( ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻏﲑ ﺧﺪﺍﺭﺍ ﺑﺎ ﻭﺻﻒ‬
‫ﻛﻨﻴﻢ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺑﺎﺷﺪ‪ .‬ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﮔﻮﺋﻴﻢ »ﺍﻟﻠﹼﻪ ﺷﻰﺀ« ﻣﻌﻨﺎﻳﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻣﺮﻳﺪ ﺍﺳﺖ ﻭ ﻣﺸﻴﺖ ﺩﺍﺭﺩ ﻭ ﭼﻮﻥ ﮔﻮﺋﻴﻢ »ﺯﻳﺪ ﺷﻰﺀ« ﻳﻌﲎ ﺯﻳﺪ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‬
‫ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍﺳﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﺭﺍﻏﺐ ﮔﻮﻳﺪ »ﹸﻗ ِﻞ ﺍﻟ ﻠﹼ ِﻪ ﺧﺎِﻟ ‪‬ﻖ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻰ ِﺀ« ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﻭ ﻣﺸﻰﺀ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ .[١٩:‬ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﺍﺳﺖ ﻳﻌﲎ ﻛﺪﺍﻡ ﺧﻮﺍﻫﻨﺪﻩ ﻭ‬
‫ﻣﺮﻳﺪ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ ﺍﺯ ﺣﻴﺚ ﮔﻮﺍﻫﻰ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ »ﺷﻰﺀ« ﳎﻤﻮﻋﹰﺎ ‪ ٢٨٤‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ .‬ﻭ ‪٠‬ﺍﺷﻴﺎﺀ« ﭼﻬﺎﺭ ﺑﺎﺭ )ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ(‬
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‫ﺷﻴﺐ = ﺳﻔﻴﺪ ﺷﺪﻥ ﻣﻮﻯ ﳘﭽﻨﲔ ﺍﺳﺖ )ﺭﺍﻏﺐ( »ﺷﺎﺏ ﺍﻟﺮﺟﻞ ﻳﺸﻴﺐ ﺷﻴﺒﹰﺎ‪ :‬ﻟﺒﻴﺾ ﺷﻌﺮﻩ« ]ﻣﺮﱘ‪ .[٤:‬ﺁﻥ ﺩﺭﻛﻨﺎﻳﻪ ﺍﺯ ﭘﲑﻯ ﺍﺳﺖ‪ .‬ﺷﻴﺐ ﺑﻪ ﻛﺴﺮ ﺍﻭﻝ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﻣﺰ‪‬ﻣﻞ‪ .[١٧:‬ﲨﻊ ﺍﺷﻴﺐ ﺑﻪ ﻣﻌﲎ ﭘﲑﺍﻥ‪ ،‬ﻣﻮﻭ ﺳﻔﻴﺪﺍﻥ ﺍﺳﺖ )ﳎﻤﻊ( ]ﺭﻭﻡ‪ .[٥٤:‬ﺳﭙﺲ ﺍﺯ ﺑﻌﺪ ﺿﻌﻒ ﻭ ﻃﻔﻮﻟﻴﺖ ﻗﺪﺭﺕ ﻭ ﻧﲑﻭﻯ ﺟﻮﺍﱏ ﺩﺍﺩ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﺯ ﺑﻌﺪ ﺟﻮﺍﱏ‬
‫ﻧﺎﺗﻮﺍﱏ ﻭ ﭘﲑﻯ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬
‫ﺻﺤﺎﺡ ﺍﺯ ﺍﺻﻌﻰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺷﻴﺐ ﺳﻔﻴﺪﻯ ﻣﻮﻯ ﻭ ﻣﺸﻴﺐ ﻭﺍﺭﺩ ﺷﺪﻥ ﺑﺪﺍﻥ ﻭﻗﺖ ﺍﺳﺖ ‪.‬‬
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‫ﺷﻴﺔ = ]ﺑﻘﺮﻩ‪ .[٧١:‬ﺷﻴﻪ‪ :‬ﻧﺸﺎﻥ ﻭ ﺭﻧﮕﻰ ﺍﺳﺖ ﺩﺭ ﺣﻴﻮﺍﻥ ﳐﺎﻟﻒ ﺭﻧﮓ ﺍﺻﻠﻴﺶ‪ .‬ﺩﺭ ﻣﺼﺒﺎﺡ ﮔﻮﻳﺪ ﺷﻴﻪ ﺑﻪ ﻣﻌﲎ ﻋﻼﻣﺖ‪ ،‬ﺍﺻﻞ ﺁﻥ ﻭ‪‬ﺷ‪‬ﻰ ﻭ ﺁﻥ ﺩﺭ ﺭﻧﮕﻬﺎﻯ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺳﻴﺎﻩ‬
‫ﺍﺳﺖ ﺩﺭ ﺳﻔﻴﺪ ﻳﺎ ﺑﺎﻟﻌﻜﺲ‪ .‬ﻭﱃ ﻗﻴﺪ ﺳﻴﺎﻩ ﻭ ﺳﻔﻴﺪ ﰉ ﺟﺎﺳﺖ ﺯﻳﺮﺍ ﺑﻘﺮﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺯﺭﺩ ﻳﻜﺪﺳﺖ ﺑﻮﺩ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻥ ﺭﻧﮕﻰ ﺍﺳﺖ ﳐﺎﻟﻒ ﺭﻧﮓ ﻋﻤﻮﻣﻰ ﺷﻰ ﺀ‬
‫ﻳﻌﲎ‪ :‬ﺁﻥ ﮔﺎﻭ ﺯﻣﲔ ﺭﺍ ﺷﺨﻢ ﳕﻰﻛﻨﺪ‪ ،‬ﺍﺯ ﻋﻴﻮﺏ ﺳﻼﻣﺖ ﺍﺳﺖ ﻭ ﻳﻜﺮﻧﮓ ﺍﺳﺖ ﻭ ﺧﺎﻝ ﻧﺪﺍﺭﺩ ﺍﻳﻦ ﻟﻔﻆ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺷﻴﺦ = ﭘﲑ‪ .‬ﺑﻪ ﻗﻮﱃ ﺍﺯ ﭘﻨﺠﺎﻩ ﻭ ﺑﻪ ﻗﻮﱃ ﺍﺯ ﭘﻨﺠﺎﻩ ﻭ ﻳﻚ ﺗﺎ ﻋﻤﺮ ﺁﺧﺮ ﻋﻤﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﺗﺎ ﻫﺸﺘﺎﺩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻳﻮﺳﻒ‪ .[٧٨:‬ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺷﻴﻮﺥ ﺁﻣﺪﻩ ]ﻏﺎﻓﺮ‪.[٦٧:‬‬
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‫ﺷﻴﺪ = ﺑﻪ ﻓﺘﺢ )ﺵ( ﮔﭻ ﻛﺎﺭﻯ ﻛﺮﺩﻥ‪ .‬ﺑﺎﻻ ﺑﺮﺩﻥ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻛﺴﺮ )ﺵ( ﮔﭻ ﻭ ﳓﻮ ﺁﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺣﺞ‪ .[٤٥:‬ﻳﻌﲎ ﺍﻯ ﺑﺴﺎ ﭼﺎﻩ ﻛﻬﻨﻪ ﰉ ﺁﺏ ﺑﺮ ﻭ ﺍﻯ ﺑﺴﺎ ﻗﺼﺮ ﺑﻠﻨﺪ ﻳﺎ‬
‫ﮔﭻ ﻛﺎﺭﻯ ﺷﺪﻩ ]ﻧﺴﺎﺀ‪ .[٧٨:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﺷﻴ‪‬ﺪ ﻗﻮﺍﻋﺪﻩ« ﻳﻌﲎ ﭘﺎﻳﻪﻫﺎﻯ ﺁﻥ ﺭﺍ ﳏﻜﻢ ﻛﺮﺩ ﮔﻮﺋﻰ ﺑﺎ ﮔﭻ ﺑﻨﺎ ﻛﺮﺩﻩ‪ .‬ﺑﺮﻭﺝ ﻣﺸﻴ‪‬ﺪﻩ ﻳﻌﲎ ﺑﺮﺟﻬﺎﻯ ﳏﻜﻢ ﻳﺎ ﻣﺮﺗﻔﻊ‪.‬‬
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‫ﺷﻴﻄﺎﻥ = ﺩﻭﺭ ﺷﺪﻩ‪ .‬ﻣﺘﻤﺮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﻔﺮﺩ ﻫﻔﺘﺎﺩ ﺑﺎﺭ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﲨﻊ )ﺷﻴﺎﻃﲔ( ﻫﻴﺠﺪﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ( ﻭ ﺑﺮﺭﺳﻰ ﺩﺭ ﺁﻥ ﺍﺯ ﭼﻨﺪ‬
‫ﻻﺯﻡ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﻨﺎﻯ ﻟﻐﻮﻯ‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻭ ﺍﺑﻦ ﺍﺛﲑ ﻭ ﺩﻳﮕﺮﺍﻥ ﻧﻮﻥ ﺷﻴﻄﺎﻥ ﺍﺻﻞ ﻛﻠﻤﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺯ ﺷﻄﻦ ﻳﺸﻄﻦ ﻣﻰﺑﺎﺷﺪ ﺷﻄﻦ ﭼﻨﺎﻧﻜﻪ ﺳﻪ ﺩﺍﻧﺸﻤﻨﺪ ﻓﻮﻕ ﻭ ﺟﻮﻫﺮﻯ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﺩﻭﺭ‬
‫ﺷﺪﻥ ﺍﺳﺖ » ‪‬ﺷ ﹶﻄ ‪‬ﻦ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ‪:‬ﺑ ‪‬ﻌ ‪‬ﺪ« ﻋﻠﻰ ﻫﺬﺍ ﺷﻴﻄﺎﻥ ﺑﻪ ﻣﻌﲎ ﺩﻭﺭ ﺷﺪﻩ ﺍﺯ ﺧﲑ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻌﻴﺪ ﻣﻦ ﺍﳋﲑ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻧﻮﻥ ﺁﻥ ﺯﺍﻳﺪ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺷﺎﻁ ﻳﺸﻴﻂ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻫﻼﻛﺖ ﺍﺳﺖ ﻭﺁﻥ ﺑﻪ ﻣﻌﲎ ﻫﻼﻛﺖ ﻳﺎ ﺷﺪ‪‬ﺕ ﻏﻀﺐ ﺍﺳﺖ )‪‬ﺎﻳﻪ( ﻭﱃ ﳏﻘﻘﲔ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﻗﺒﻮﻝ‬
‫ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﺷﻴﻄﺎﻥ ﻭﺻﻒ ﺍﺳﺖ ﻧﻪ ﺍﺳﻢ ﺧﺎﺹ ﺁﻥ ﺭﻭﺡ ﺷﺮﻳﺮ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺩﻭﺭﻯ ﺍﺯ ﺧﲑ ﻭ ﺍﺯ ﺭﲪﺖ ﺣﻖ ﺗﻌﺎﱃ ﻭﺻﻒ ﺷﻴﻄﺎﻥ ﺑﺮ ﺍﻭ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻧﻈﲑ ﺍﻳﻦ‬
‫ﻛﻠﻤﻪ ﺩﺭ »ﺑﻠﺲ ﺍﺑﻠﻴﺲ« ﮔﺬﺷﺖ ﻭ ﺗﻮﺻﻴﻒ ﺁﻥ ﺑﺎ ﺭﺟﻴﻢ )ﻣﻄﺮﻭﺩ( ﺷﺎﻫﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ‪.‬‬
‫ﺷﻴﻄﺎﻥ ﺍﺯ ﻣﻼﺋﻜﻪ ﺍﺳﺖ ﻳﺎ ﺍﺯ ﺟﻦ؟‬
‫ﺻﺮﻳﺢ ﺁﻳﻪ ]ﻛﻬﻒ‪ [٥٠:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻴﻄﺎﻥ ﺍﺯ ﻧﻮﻉ ﺟﻦ‪ ‬ﺍﺳﺖ ﻭ ﺭﻭﺍﻳﺎﺗﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٣٤‬ﺑﻘﺮﻩ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻊ‬
‫ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﲨﻴﻞ ﺑﻦ ﺩﺭ‪‬ﺍﺝ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﭘﺮﺳﻴﺪ ﺁﻳﺎ ﺍﺑﻠﻴﺲ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﻳﺎ ﻛﺎﺭﻯ ﺍﺯ ﺁﲰﺎﻥ ﺭﺍ ﻋﻬﺪﻩ ﺩﺍﺭ ﺑﻮﺩ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﻣﻼﺋﻜﻪ ﻧﺒﻮﺩ ﻭ ﻛﺎﺭﻯ ﺍﺯ ﺁﲰﺎﻥ ﺭﺍ ﻣﺒﺎﺷﺮﺕ‬
‫ﻧﺪﺍﺷﺖ‪ .‬ﺍﺯ ﺟﻦ‪ ‬ﺑﻮﺩ ﺩﺭ ﻣﻴﺎﻥ ﻣﻼﺋﻜﻪ‪ .‬ﻓﺮﺷﺘﮕﺎﻥ ﭼﻨﺎﻥ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﻭ ﺍﺯ ﺁ‪‬ﺎ ﻧﻴﺴﺖ ﭼﻮﻥ ﺑﻪ ﺳﺠﺪﻩ ﻣﺄﻣﻮﺭ ﺷﺪ ﺍﺯ ﺍﻭ ﻭﺍﻗﻊ ﺷﺪ ﺁﻧﭽﻪ ﻭﺍﻗﻊ ﺷﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢٤‬ﺑﻘﺮﻩ ﺍﺯ ﺷﻴﺦ ﻣﻔﻴﺪ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻮﻳﺪ‪ :‬ﺍﻭ ﺍﺯ ﺟﻦ‪ ‬ﺑﻮﺩ ﻭ ﺍﺯ ﻣﻼﺋﻜﻪ ﻧﺒﻮﺩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺯ ﺍﺋﻤﻪ ﻫﺪﻯ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻮﺍﺗﺮ ﻧﻘﻞ ﺷﺪﻩ ﻭ‬
‫ﺍﻳﻦ ﻗﻮﻝ ﻣﺬﻫﺐ ﺍﻣﺎﻣﻴ‪‬ﻪ ﺍﺳﺖ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻇﻬﻮﺭ ﺍﺳﺘﺜﻨﺎﺀ ﺩﺭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٣٤:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﺍﻳﻦ ﺳﻴﺎﻕ ﺭﺍ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺍﺯ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﻭ ﮔﺮﻧﻪ ﺩﺳﺘﻮﺭ ﺑﻪ ﺍﻭ ﺷﺎﻣﻞ ﳕﻰﺷﺪ ﻭ ﺟﺎﺋﻰ ﺑﺮﺍﻯ ﻋﺘﺎﺏ ﻭ ﻃﺮﺩ ﻧﺪﺍﺷﺖ ﻭ ﺣﻖ ﺩﺍﺷﺖ ﻛﻪ ﺑﮕﻮﻳﺪ ﺧﻄﺎﺏ ﺷﺎﻣﻞ ﻣﻦ ﻧﺒﻮﺩ‪.‬‬
‫ﺝ ِﺑ ِﻪ ﻣِﻨ‪‬ﻬﺎ ﻣ‪‬ﻠﹶﻜﹰﺎ«‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ‬
‫ﺠﻨ‪ ‬ﹶﺔ ‪‬ﺑﺸ‪‬ﺮﹰﺍ ِﺑ ﹶﺎ ‪‬ﻣ ٍﺮ ﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺩﺭ ﺧﻄﺒﻪ ‪ ١٩٠‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺻﺮﳛ ﹰﺎ ﺍﻭ ﺭﺍ ﻣﻠﻚ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻨﲔ ﺍﺳﺖ »ﻛﹶﻠﹼﺎ ﻣﺎ ﻛﺎ ﹶﻥ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﺳﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬ﻪ ِﻟ‪‬ﻴ ‪‬ﺪ ِﺧ ﹶﻞ ﺍ ﹾﻟ ‪‬‬
‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻴﺦ ﻃﻮﺳﻰ ﻣﻠﻚ ﺑﻮﺩﻥ ﺍﻭ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻣﻮﺩﻩ ﻭﺁﻥ ﺩﺭ ﻇﺎﻫﺮ ﺗﻔﺎﺳﲑ ﻣﺎ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﻭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ﻗﺘﺎﺩﻩ ﻣﻨﻘﻮﻝ ﺍﺳﺖ )ﲤﺎﻡ‬
‫ﺷﺪ(‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺑﻠﺲ« ﮔﺬﺷﺖ ﺟﻦ‪ .‬ﻣﻼﺋﻜﻪ ﺍﺯ ﻳﻚ ﺣﻘﻴﻘﺖ ﺍﻧﺪ ﻭ ﺍﺧﺘﻼﻑ ﺻﻨﻔﻰ ﻭ ﻭﺻﻔﻰ ﺩﺍﺭﻧﺪ ﺑﻪ »ﺍﺑﻠﻴﺲ« ﺭﺟﻮﻉ ﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻃﻼﻕ ﺟﻦ‪ ‬ﻭ ﻣﻠﻚ ﻫﺮ‬
‫ﺩﻭ ﺑﻪ ﺍﻭ ﺻﺎﺩﻕ ﺍﺳﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺍﳌﻨﺎﺭ ﻧﻴﺰ ﮔﻔﺘﻪ ﻭ ﻗﻮﻝ ﺭﺍﻏﺐ ﺩﺭ ﺫﻳﻞ ﻧﻘﻞ ﺧﻮﺍﻫﺪ ﺷﺪﻩ‬
‫ﺍﮔﺮ ﮔﻮﺋﻰ‪ :‬ﺩﺭﺑﺎﺭﻩ ﻣﻼﺋﻜﻪ ﻫﺴﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[٢٧-٢٦:‬ﭘﺲ ﭼﻄﻮﺭ ﺷﻴﻄﺎﻥ ﻧﺎ ﻓﺮﻣﺎﱏ ﻛﺮﺩ؟‬
‫ﮔﻮﺋﻴﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ »ﻣﻠﻚ« ﺑﺮﺭﺳﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺭﺩ ﻛﻪ ﺻﻨﻒ ﺟﻦ‪ ‬ﺍﺯ ﻣﻼﺋﻜﻪ ﺍﻫﻞ ﮔﻨﺎﻩ ﺑﺎﺷﻨﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻮﺭﻩ ﺟﻦ‪ ‬ﻫﺴﺖ‪ .‬ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺟﻦ‪ ‬ﺑﻪ‬
‫ﺩﻭ ﻭﺟﻪ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻳﻜﻰ ﺭﻭﺣﺎﻧﻴ‪‬ﲔ ﻛﻪ ﺍﺯ ﺩﻳﺪﻩ ﭘﻨﻬﺎﻥ ﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻼﺋﻜﻪ ﻭ ﺷﻴﺎﻃﲔ ﺩﺍﺧﻞ ﺩﺭ ﺟﻦ‪ ‬ﺍﻧﺪ ﻫﺮ ﻣﻠﻚ ﺟﻦ‪ ‬ﺍﺳﺖ ﻭﱃ ﻫﺮ ﺟﻦ‪ ‬ﻣﻠﻚ ﻧﻴﺴﺖ )ﳏﻞ ﺣﺎﺟﺖ ﲤﺎﻡ‬
‫ﺷﺪ(‪.‬‬
‫ﻭﱃ ﺍﮔﺮ ﻣﻠﻚ ﻭ ﺟﻦ‪ ‬ﺍﺯ ﻳﻚ ﺣﻘﻴﻘﺖ ﻧﺒﺎﺷﺪ ﻧﺎﭼﺎﺭ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻭ ﺍﺯ ﺟﻦ‪ ‬ﺑﻮﺩ ﻧﻪ ﺍﺯ ﻛﻼﺋﻚ ﺯﻳﺮﺍ ﺁﻳﻪ ﻓﻮﻕ ﺍﻟﺬﻛﺮ ﺩﺭ ﺟﻦ‪ ‬ﺑﻮﺩﻥ ﺍﻭ ﺻﺮﻳﺢ ﻭ ﻏﲑ ﻗﺎﺑﻞ ﺗﺄﻭﻳﻞ ﺍﺳﺖ‪.‬‬
‫ﺣﺪﻭﺩ ﺗﺴﻠﻂ ﺷﻴﻄﺎﻥ‬
‫ﺩﺭ ﻛﻴﺶ ﺛﻨﻮﻳﺖ ﺍﻳﺮﺍﻥ ﻗﺪﱘ ﺍﻫﺮﳝﻦ ﺧﺎﻟﻖ ﻣﻄﻠﻖ ﺑﺪﻯﻫﺎ ﻭ ﺷﺮﻭﺯ ﻭ ﺁﻓﺎﺕ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻳﺎﻥ ﺁﻭﺭ ﺍﺯ ﻗﺒﻴﻞ ﻣﺎﺭ‪ ،‬ﻋﻘﺮﺏ ﻭ ﻏﲑﻩ ﺍﺳﺖ‪ ،‬ﳑﻜﻦ ﺍﺳﺖ ﺑﻌﻀﻰ ﺧﻴﺎﻝ ﻛﻨﻨﺪ‪ :‬ﺷﻴﻄﺎﻥ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﻭ ﺍﺳﻼﻡ ﻣﺮﺍﺩﻑ ﺍﻫﺮﳝﻦ ﺩﺭ ﻋﻘﻴﺪﻩ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ ﺍﺳﺖ‪ .‬ﻭﱃ ﺍﻳﻦ ﺍﺷﺘﺒﺎﻩ ﳏﺾ ﺍﺳﺖ‪ .‬ﺷﻴﻄﺎﻥ ﻭ ﺟﻦ‪ ‬ﻧﻘﺸﻰ ﺩﺭ ﻛﺎﺭ ﺧﻠﻘﺖ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﻼ ﺩﺭ »ﺷﺮﻙ« ﻭ ﻭ ﻛﻠﻤﻪ »ﺍﻟﻠﹼﻪ« ﮔﺬﺷﺖ‪ .‬ﻗﺮﺁﻥ ﺩﺭ ﻣﻘﺎﻡ ﺫﻡ‪ ‬ﻭ ﺭﺩ‪‬‬
‫ﺧﺎﻟﻖ ﲤﺎﻡ ﺍﺷﻴﺎﺀ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﻛﺴﻰ ﺟﺰ ﺧﺪﺍ ﺩﺭ ﻛﺎﺭ ﺧﻠﻘﺖ ﻭ ﺗﺪﺑﲑ ﺁﻥ ﺍﺳﺘﻘﻼﱃ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﻣﻔﺼ ﹰ‬
‫ﭼﻨﲔ ﺍﻓﻜﺎﺭ ﺑﺎﻃﻞ ﻓﺮﻣﻮﺩﻩ ]ﺍﻧﻌﺎﻡ‪ .[١٠٠:‬ﺍﻳﻀﹰﺎ ﻓﺮﻣﻮﺩﻩ ]ﺻﺎﻓﺎﺕ‪.[١٥٨:‬‬
‫ﺁﻧﭽﻪ ﺑﻪ ﺷﻴﻄﺎﻥ ﻭ ﺍﻋﻮﺍﻥ ﺍﻭ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺯ ﺣﻮﻝ ﻭ ﻗﻮ‪‬ﻩ ﺍﳍﻰ ﺍﺳﺖ ﻭ ﺁ‪‬ﺎﻣﻄﻠﻘﹰﺎ ﺍﺳﺘﻘﻼﱃ ﻧﺪﺍﺭﻧﺪ ﮔﺮ ﭼﻪ ﺩﺭ ﻋﻠﺖ ﺗﻔﻮﻳﺾ ﻗﺪﺭﺕ ﻭﺳﻮﺳﻪ ﺑﻪ ﺁ‪‬ﺎﺳﺨﻦ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬
‫ﺣﺪﻭﺩ ﺗﺴﻠﹼﻂ ﺷﻴﻄﺎﻥ ﻭ ﺷﻴﺎﻃﲔ ﻓﻘﻂ ﻭﺳﻮﺳﻪ ﻗﻠﱮ ﻭ ‪‬ﺘﺮ ﳕﺎﻳﺎﻧﺪﻥ ﺑﺪﻳﻬﺎ ﻭ ﺑﺎﻟﻌﻜﺲ ﺍﺳﺖ ﻭ ﺟﺰ ﺍﻳﻦ ﺗﺴﻠﹼﻂ ﻧﺪﺍﺭﻧﺪ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﺮ ﭼﻪ ﺩﺭ ﻛﺎﺭ ﺁ‪‬ﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﺮﮔﺸﺖ ﳘﻪ‬
‫ﺑﺮ ﺍﻳﻦ ﺍﺻﻞ ﺍﺳﺖ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺷﻴﻄﺎﻥ ﺧﻮﺩ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﻣﺮﺩﻡ ﺧﻮﺍﻫﺪ ﮔﻔﺖ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٢٢:‬ﻳﻌﲎ ﻣﻦ ﺑﺮ ﻣﺎ ﺗﺴﻠﹼﻄﻰ ﻧﺪﺍﺷﺘﻢ ﺟﺰﺁﻥ ﻛﻪ ﴰﺎ ﺭﺍ ﺧﻮﺍﻧﺪﻡ ﻭ ﺍﺯ ﻣﻦ ﻗﺒﻮﻝ ﻛﺮﺩﻳـﺪ‪ .‬ﭼﻨﺎﻧﻜـﻪ ﺩﺭ‬
‫ﻼ ﮔﺬﺷﺖ‪.‬‬
‫»ﺳﻠﻄﺎﻥ« ﲢﺖ ﻋﻨﻮﺍﻥ ﺗﺴﻠﹼﻂ ﺷﺴﻄﺎﻥ ﻣﻔﺼ ﹰ‬
‫ﻭ ﺁﻳﺎﺕ ]ﺍﻋﺮﺍﻑ‪] ،[٢٠:‬ﻧﺴﺎﺀ‪] ،[١٢٠:‬ﺍﻧﻔﺎﻝ‪] ،[٤٨:‬ﺑﻘﺮﻩ‪ .[٢٦٨:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﳘﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻗﺪﺭﺕ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺍﻋﻄﺎ ﺷﺪﻩ ﻭﱃ ﭼﻨﺪ ﺁﻳﻪ ﻫﺴﺖ‬
‫ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺭﺳﻰ ﺷﻮﻧﺪ‪.‬‬
‫ﻼ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺻﺤﺒﺖ ﺷﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﻭ ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﺍﳌﻨﺎﺭ ﺷﻴﻄﺎﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻣﻴﻜﺮﺏ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ‪ :‬ﺍﺷﻌﺎﺭ ﺁﻳﻪ ﺑﻪ‬
‫ﺍﻭﻝ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٧٥:‬ﺩﺭ »ﺧﺒﻂ« ﻣﻔﺼ ﹰ‬
‫ﺩﺧﺎﻟﺖ ﺟﻦ‪ ‬ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺩﻳﻮﺍﻧﮕﺎﻥ ﻗﻄﻌﻰ ﺍﺳﺖ‪.‬‬
‫ﺩﻭﻡ ﺁﻳﺎﺗﻴﻜﻪ ﻧﺴﻴﺎﻥ ﺭﺍ ﺑﻪ ﺷﻴﻄﺎﻥ ﻧﺴﺒﺖ ﻣﻴﺪﻫﻨﺪ ﳓﻮ ]ﺍﻧﻌﺎﻡ‪ .[٦٨:‬ﺍﻳﻀﹰﺎ ﺁﻳﻪ ‪ ٤٢‬ﻳﻮﺳﻒ‪ ٦٣ ،‬ﻛﻬﻒ‪ ٢٠١ ،‬ﺍﻋﺮﺍﻑ‪ .،‬ﺷﺎﻳﺪ ﺍﻳﻦ ﻧﺴﻴﺎﻥ ﺩﺭ ﺍﺛﺮ ﻭﺳﻮﺳﻪﻫﺎﻯ ﳐﺼﻮﺹ ﺑﺎﺷﺪ ﻭ‬
‫ﺷﺎﻳﺪ ﺷﻴﻄﺎﻥ ﺍﻳﻦ ﺗﺴﻠﹼﻂ ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﺩ‪.‬‬
‫ﺳﻮﻡ ﺁﻳﻪ ]ﺹ‪ .[٤١:‬ﺩﺭ »ﺍﻳ‪‬ﻮﺏ«ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﱘ ﻛﻪ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﻭﺳﻮﺳﻪ ﺭﻧﺞ ﻣﻰﺩﺍﺩ ﻧﻪ ﺍﻳﻨﻜﻪ ﺷﻴﻄﺎﻥ ﺳﺒﺐ ﺑﻴﻤﺎﺭﻯ ﺍﻭ ﺑﻮﺩ‪.‬‬
‫ﭼﻬﺎﺭﻡ ]ﺯﺧﺮﻑ‪] ،[٣٦:‬ﻣﺮﱘ‪.[٨٣:‬‬
‫ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻧﻴﺰ ﲢﺮﻳﻚ ﺷﻴﻄﺎﻥ ﻭ ﻗﺮﻳﻦ ﺑﻮﺩﻧﺶ ﺑﻪ ﻭﺳﻴﻠﻪ ﻭﺳﻮﺳﻪ ﺍﺳﺖ ﺑﺎ ﺍﺿﺎﻓﻪ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺻﻮﺭﺕ ﻛﻮﺭﻯ ﺍﺯ ﺫﻛﺮ ﺧﺪﺍ ﻭ ﻛﻔﺮ ﺑﻪ ﺁﻳﺎﺕ ﺷﻴﻄﺎﻥ ﺭﺍ ﻣﺴﻠﹼﻂ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺣﻜﺎﻳﺖ ﲤﺮﺩ ﺷﻴﻄﺎﻥ‬
‫ﺣﻜﺎﻳﺖ ﻋﺼﻴﺎﻥ ﺍﻳﻦ ﺭﻭﺡ ﺷﺮﻳﺮ ﺩﺭ ﺟﺎﻫﺎﻯ ﻣﺘﻌﺪﺩ ﺍﺯ ﻗﺮﺁﻥ ﻛﺮﱘ ﻧﻘﻞ ﺷﺪﻩ ﻣﺎ ﺁﻥ ﺭﺍ ﺍﺯ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ‪ :‬ﺍﻯ ﺑﺸﺮ ﻣﺎ ﴰﺎ ﺭﺍ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﻪ ﺑﻪ ﺍﺩﻡ ﺳﺠﺪﻩ ﻛﻨﻴﺪ )ﻭ‬
‫ﺍﻋﺘﺮﺍﻑ ﳕﺎﺋﻴﺪ ﻛﻪ ﺍﻭ ﻻﻳﻖ ﺧﻼﻓﺔ ﺍﻟﻠﹼﻪ ﺩﺭ ﺯﻣﲔ ﺍﺳﺖ(‪ .‬ﻣﻼﺋﻜﻪ ﺳﺠﺪﻩ ﻛﺮﺩﻧﺪ )ﻭ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻩ ﺧﺎﺿﻊ ﺷﺪﻧﺪ( ﻣﮕﺮ ﺍﺑﻠﻴﺶ ﻛﻪ ﺍﺯ ﺳﺎﺟﺪﺍﻥ ﻧﺒﻮﺩ‪.‬‬
‫ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺑﻠﻴﺲ ﭼﻪ ﻣﺎﻧﻊ ﺷﺪ ﺗﻮ ﺭﺍ ﻛﻪ ﺳﺠﺪﻩ ﻧﻜﺮﺩﻯ؟ ﮔﻔﺖ‪ :‬ﻣﻦ ﺍﺯ ﺍﻭ ‪‬ﺘﺮﻡ ﻛﻪ ﻣﺮﺍ ﺍﺯ ﺁﺗﺶ ﺑﻪ ﺧﺼﻮﺻﻰ ﺁﻓﺮﻳﺪﻩﺍﻯ ﻭﱃ ﺍﻭ ﺭﺍ ﺍﺯ ﮔﻞ ﳐﺼﻮﺹ )ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﺍﺯ ﺍﻭ ﰉ‬
‫ﺟﺎ ﻭ ﺑﺎﻃﻞ ﺑﻮﺩ ﻛﻪ ﺑﺮﺗﺮﻳ‪‬ﺖ ﺩﺭ ﺍﺛﺮ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻛﺎﺭ ﺍﺳﺖ ﻭ ﺁﺩﻡ ﺍﺳﺘﻌﺪﺍﺩ ﺧﻼﻓﺖ ﺧﺪﺍﺋﻰ ﺩﺍﺷﺖ ﻧﻪ ﺍﻭ(‪.‬‬
‫ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﺁﳒﺎ ﻓﺮﻭﺵ ﻭ ﺗﻮ ﺭﺍ ﻧﺮﺳﺪ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺰﺭﮔﻰ ﻛﲎ ﺑﺮﻭﻥ ﺷﻮ ﻛﻪ ﺗﻮ ﺍﺯ ﺣﻘﲑﺍﻥ ﻫﺴﱴ‪ .‬ﮔﻔﺖ‪:‬ﻣﺮﺍ ﺗﺎ ﺭﻭﺯﻳﻜﻪ ﺍﺯ ﻧﻮ ﺯﻧﺪﻩ ﻣﻰﺷﻮﻧﺪ ﻣﻬﻠﺖ ﺑﺪﻩ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺗﻮ ﺍﺯ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﻈﹶﺮﻳ ‪‬ﻦ« ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﺗﻮ ﻃﻮﺭﻯ ﺍﺳﺖ ﻛﻪ‬
‫ﻼ ﺍﺯ ﺑﲔ ﻣﱪﻭ ﮔﺮﻓﺘﺎﺭ ﻣﻨﻤﺎ ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻩ »ِﺍﻧ‪ ‬‬
‫ﻣﻬﻠﺖ ﺷﺪﮔﺎﱏ‪) .‬ﻣﻨﻈﻮﺭﺵ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﺮﺍ ﻓﻌ ﹰ‬
‫ﳔﻮﺍﻫﻰ ﻣﺮﺩ ﺑﻠﻜﻪ ﺍﺯ ﺯﻣﺮﻩ ﺁﻧﺎﻧﻴﻜﻪ ﺍﺯ ﻣﺮﺩﻥ ﻣﻬﻠﺖ ﺩﺍﺩﱘ‪ .‬ﺷﻴﻄﺎﻥ ﭼﻮﻥ ﺍﻳﻦ ﻣﻌﻠﺖ ﺭﺍ ﻓﻬﻤﻴﺪ( ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺩﺭ ﻗﺒﺎﻝ ﺍﻳﻨﻜﻪ ﻣﺮﺍ ﺑﻪ ﻓﺴﺎﺩ ﺍﻧﺪﺍﺧﱴ ﺑﺮﺍﻯ ﻛﻤﲔ ﺁ‪‬ﺎﺩﺭ ﺭﺍﻩ‬
‫ﺭﺍﺳﺖ ﺗﻮ ﺧﻮﺍﻫﻢ ﻧﺸﺴﺖ ﺳﭙﺲ ﺍﺯ ﺟﻠﻮ ﻭ ﭘﺸﺖ ﺳﺮﺷﺎﻥ ﻭ ﺍﺯ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺑﻪ ﺳﻮﻯ ﺁ‪‬ﺎ ﺧﻮﺍﻫﻢ ﺁﻣﺪ‪ ،‬ﻃﻮﺭﻯ ﻛﻪ ﺑﺸﺘﺮ ﺁ‪‬ﺎ ﺭﺍ ﺑﻨﺪﻩ ﺷﻜﺮ ﮔﺰﺍﺭ ﳔﻮﺍﻫﻰ ﻳﺎﻓﺖ‪.‬‬
‫ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪» :‬ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﺬﻣﻮﻡ ﻭ ﻣﻄﺮﻭﺩ ﺑﲑﻭﻥ ﺷﻮ ﻫﺮ ﻛﻪ ﺍﺯ ﻣﺮﺩﻡ ﭘﲑﻭﻯ ﺗﻮ ﻛﻨﺪ ﺣﺘﻤﹰﺎ ﺣﺘﻤﹰﺎ ﺟﻬﻨﻢ ﺭﺍ ﺍﺯ ﴰﺎ ﭘﺮ ﺧﻮﺍﻫﻢ ﻛﺮﺩ« ﺍﻋﺮﺍﻑ‪.١٨-١١:‬‬
 ‫ﺑﻪ ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﺍﻳﻦ ﺣﻜﺎﻳﺖ ﻭ ﺍﻏﻔﺎﻝ ﺷﺪﻥ ﺁﺩﻡ ﺣﺎﻛﻰ ﺍﺯ ﺭﻭﺍﺑﻂ ﻭﺍﻗﻌﻰ ﻣﻴﺎﻥ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻭ ﻣﻼﺋﻜﻪ ﻭ ﺍﺑﻠﻴﺲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﻣﺮ‪ ،‬ﺍﻣﺘﺜﺎﻝ‪ ،‬ﻃﺮﺩ‪ ،‬ﺭﺟﻢ‪ ،‬ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻏﺮﺽ ﺍﳌﻴﺰﺍﻥ ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻣﺮ ﻭ ‪‬ﻰ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﺍﺑﻠﻴﺲ ﻭ ﮔﻔﺘﮕﻮﻯ ﺍﻭ ﺑﺎ ﺧﺪﺍ ﺩﺭ ﺑﲔ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭ ﺍﳌﻨﺎﺭ ﺝ ‪ ٨‬ﺹ ‪ ٣٢٩‬ﮔﻮﻳﺪ‪ :‬ﺁﻥ )ﺧﻄﺎﺏ ﺧﺪﺍ ﻭ ﺟﻮﺍﺏ ﺷﻴﻄﺎﻥ ﻭ ﻋﺼﻴﺎﻥ ﻭ ‪‬ﻰ ﺁﺩﻡ( ﺑﻴﺎﻥ ﻭﺍﻗﻌﻰ ﺻﻔﺖ ﻃﺒﻴﻌﺖ ﺑﺸﺮ ﻭ ﻃﺒﻴﻌﺖ ﺑﺸﺮ ﺷﻴﻄﺎﻥ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻛﺎﺭﻫﺎﻯ ﺁﻥ ﺩﻭ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺳﺨﻦ ﺍﳌﻨﺎﺭ ﻭ ﺍﳌﻴﺰﺍﻥ ﺟﻮﺍﺏ ﺍﺷﻜﺎﻝ ﺑﻌﻀﻰ ﻣﻔﺴﺮﺍﻥ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﺪﺍ ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﺑﻠﻴﺲ ﺧﻄﺎﺏ ﻛﺮﺩ؟ ﺁﻳﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﻣﻼﺋﻜﻪ ﺑﻮﺩ ﻳﺎ ﻣﻄﺎﻟﺐ ﺭﺍ ﺩﺭ ﻟﻮﺡ ﳏﻔﻮﻅ ﻣﻴﺪﻳﺪ؟ ﻭ ﺁﻳﺎ ﺍﻳﻦ‬
‫ﻋﺮﺿﻪ ﺭﺍ ﺩﺍﺷﺖ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻃﺮﻑ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻗﺮﺍﺭ ﺑﺪﻫﺪ؟ )ﻣﺸﺮﻭﺡ ﺍﺷﻜﺎﻝ ﻣﻔﺴﺮﺍﻥ(‪.‬‬
‫ﭼﺮﺍ ﺍﻳﻦ ﺗﺴﻠﻂ ﺑﻪ ﺷﻴﻄﺎﻥ ﺩﺍﺩﻩ ﺷﺪ؟‬
‫ﻋﺎﱂ ﺍﳚﺎﺩ ﺑﺎ ﳘﻪ ﻭﺳﻌﺖ ﻭ ﻛﺜﺮﺕ ﺍﺟﺰﺍﺀ‪ ،‬ﺑﻪ ﻫﻢ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ ﻭ ﺍﺧﺮﺵ ﺑﻪ ﺍﻭﻟﺶ ﻣﻌﻄﻮﻑ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺩﺭ ﺣﻜﻤﺖ ﺍﳍﻰ ﺑﻪ ﻃﻮﺭ ﺿﺮﻭﺭﺕ ﺑﺎﻳﺪ ﺑﺎ ﺗﻨﺎﰱ ﻭ ﺗﻀﺎﺩ ﻳﺎ ﺑﺎ ﻛﻤﺎﻝ‬
‫ﻭ ﻧﻘﺺ ﻭ ﻭﺟﺪﺍﻥ ﻭ ﻓﻘﺪﺍﻥ ﻭ ﺭﺳﻴﺪﻥ ﻭ ﺣﺮﻣﺎﻥ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺷﺮ‪ ،‬ﻓﺴﺎﺩ‪ ،‬ﺭﻧﺞ‪ ،‬ﻓﻘﺪﺍﻥ‪ ،‬ﻧﻘﺺ‪ ،‬ﺿﻌﻒ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﺩﺭ ﻋﺎﱂ ﻧﺒﻮﺩ‪ ،‬ﺑﺮﺍﻯ ﺧﲑ‪ ،‬ﺻﺤﺖ‪ ،‬ﺭﺍﺣﺖ‪ ،‬ﻭﺟﺪﺍﻥ‪ ،‬ﻛﻤﺎﻝ ﻭ‬
‫ﻗﺪﺭﺕ ﻣﺼﺪﺍﻗﻰ ﻧﺒﻮﺩ ﻭ ﭼﻴﺰﻯ ﺍﺯ ﺁ‪‬ﺎ ﺩﺭﻙ ﳕﻰﺷﺪ‪ .‬ﺍﮔﺮ ﺷﻘﺎﻭﺕ ﻧﺒﻮﺩ ﺳﻌﺎﺩﺕ ﻳﺎﻓﺖ ﳕﻰﺷﺪ‪ ،‬ﺍﮔﺮ ﻣﻌﺼﻴﺖ ﻧﺒﻮﺩ ﻃﺎﻋﱴ ﳏﻘﻖ ﳕﻰﮔﺮﺩﻳﺪ ﻭ ﺍﮔﺮ ﻗﺒﺢ ﻭ ﺫﻡ‪ ‬ﻧﺒﻮﺩ ﻣﺪﺡ ﻭ ﺣﺴﻦ ﭘﻴﺪﺍ‬
‫ﳕﻰﺷﺪ ﻭ ﻫﺮ ﮔﺎﻩ ﻋﻘﺎﺏ ﳕﻰﺑﻮﺩ ﺛﻮﺍﺏ ﺣﺎﺻﻞ ﳕﻰﺷﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﻧﻴﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﺁﺧﺮﺗﻰ ﻣﺘﻜﻮ‪‬ﻥ ﳕﻰﺷﺪ‪ .‬ﺍﻃﺎﻋﺖ ﻣﺜﺎ ﺍﻣﺘﺜﺎﻝ ﺍﻣﺮ ﺧﺪﺍﺳﺖ ﺍﮔﺮ ﻋﺪﻡ ﺍﻣﺘﺜﺎﻝ ﳑﻜﻦ ﻧﺒﻮﺩ ﻓﻌـﻞ‬
‫ﺿﺮﻭﺭﻯ ﻣﻰﺷﺪ ﻭ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺍﻣﺮ ﺧﺪﺍﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺷﺖ ﻭ ﲢﺼﻴﻞ ﺣﺎﺻﻞ ﻣﻰﺷﺪ‪ .‬ﻭ ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ ﻃﺎﻋﺖ ﻭ ﻋﺼﻴﺎﻥ‪ ،‬ﻣﺪﺡ ﻭ ﺫﻡ‪ ‬ﻭ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺑﺎﻃﻞ ﻣﻰﮔﺮﺩﻳﺪ ‪.‬ﻭ ﺳﭙﺲ‬
‫ﺩﻳﻦ‪ ،‬ﺷﺮﻳﻌﺖ ﻭ ﺩﻋﻮﺕ ﻭﺁﻧﮕﺎﻩ ﻧﺒﻮ‪‬ﺕ ﻭ ﺭﺳﺎﻟﺖ ﻭ ﺍﺟﺘﻤﺎﻉ ﻭ ﻣﺪﻧﻴ‪‬ﺖ ﻭ ﺍﻧﺴﺎﻧﻴ‪‬ﺖ ﺳﭙﺲ ﻫﺮ ﺷﻰﺀ ﺑﺎﻃﻞ ﻣﻰﺷﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺠﺎ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻭﺟﻮﺩ ﺷﻴﻄﺎﻥ ﺩﺍﻋﻰ ﺑﺮ ﺷﺮ‪ ‬ﻭ ﻣﻌﺼﻴﺖ ﺍﺯ ﺍﺭﻛﺎﻥ ﻧﻈﺎﻡ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﻨﺖ ﺍﺧﺘﻴﺎﺭ ﺟﺎﺭﻯ ﺍﺳﺖ‪ .‬ﺷﻴﻄﺎﻥ ﻣﺜﻞ ﺣﺎﺷﻴﻪﺍﻯ ﺩﺭ ﻛﻨﺎﺭ ﺻﺮﺍﻁ‬
‫ﻣﺴﺘﻘﻴﻢ ﻛﻪ ﺑﺎﻳﺪ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺑﺮﻭﺩ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻛﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺻﺮﺍﻁ ﺑﺎ ﺣﺎﺷﻴﻪﺍﻯ ﻛﻪ ﺧﺎﺭﺝ ﺍﺯ ﺍﻭﺳﺖ ﻣﻌﲔ ﻣﻰﺷﻮﺩ‪) .‬ﺗﻠﺨﻴﺺ ﺍﺯ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٨‬ﺹ ‪-٣٦‬‬
‫‪.(٣٧‬‬
‫ﺟﻨﻮﺩ ﻭ ﺍﻭﻻﺩ ﺷﻴﻄﺎﻥ‬
‫ﺷﻴﻄﺎﻥ ﺩﺭ ﺍﺿﻼﻝ ﺑﺸﺮ ﺗﻨﻬﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺍﻋﻮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﺩﺍﺭﺩ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻴﻄﺎﻥ ﻭ ﺩﺍﺭﻭ ﺩﺳﺘﻪﺍﺵ ﴰﺎ ﺭﺍ ﺍﺯ ﳏﻠﻰ ﻣﻰﺑﻴﻨﻨﺪ ﻛﻪ ﴰﺎ ﺁ‪‬ﺎ ﺭﺍ ﳕﻰﺑﻴﻨﻴﺪ ]ﺍﻋﺮﺍﻑ‪ .[٢٧:‬ﻭ ﺩﺭ‬
‫ﺟﺎﻯ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻳﺎ ﺍﻭ ﻭ ﺫﺭﻳﻪﺍﺵ ﺭﺍ ﺩﻭﺳﺘﺎﻥ ﻏﲑ ﺍﺯ ﻣﻦ ﻣﻰﮔﲑﻳﺪ ﺣﺎﻝﺁﻥ ﻛﻪ ﺁ‪‬ﺎ ﺑﻪ ﴰﺎ ﺩﴰﻦ ﺍﻧﺪ ]ﻛﻬﻒ‪.[٥٠:‬‬
‫ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ‪:‬ﺑﺘﻬﺎ ﻭ ﺍﻏﻮﺍﺀ ﺷﺪﮔﺎﻥ ﻭ ﺟﻨﻮﺩ ﺍﺑﻠﻴﺲ ﳘﻪ ﺑﺮﻭ ﺩﺭ ﺁﺗﺶ ﺍﻓﺘﻨﺪ ]ﺷﻌﺮﺍﺀ‪ .[٩٥-٩٤:‬ﻫﻜﺬﺍ ﲤﺎﻡ ﺁﻳﺎﺗﻴﻜﻪ ﻧﺴﺒﺖ ﺍﺿﻼﻝ ﻭ ﺍﻏﻔﺎﻝ ﺭﺍ ﺷﻴﺎﻃﲔ ﻣﻰﺩﻫﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻣﻠﻚ ﺍﳌﻮﺕ ﺍﻋﻮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﺩﺍﺭﺩ ﻭ ﻳﻚ ﺟﺎ ]ﺳﺠﺪﻩ‪ .[١١:‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ ]ﺍﻧﻌﺎﻡ‪ .[٦١:‬ﻭ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺍﻋﻮﺍﻥ ﻣﻠﻚ ﺍﳌﻮﺕ ﺍﻧﺪ‬
‫ﳘﭽﻨﲔ ﺷﻴﻄﺎﻥ ﻧﻴﺰ ﺟﻨﻮﺩ ﻭ ﺍﻋﻮﺍﻥ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﻋﻨﻮﺍﻥ »ﺟﻨﻮﺩ ﺍﺑﻠﻴﺲ«ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﲤﺎﻡ ﺍﺭﻭﺍﺡ ﺷﺮﻳﺮﻩ ﺍﺯ ﺍﺑﻠﻴﺲ ﻛﻪ ﺭﺋﻴﺲ ﺁ‪‬ﺎﺳﺖ ﭘﲑﻭﻯ ﺁ‪‬ﺎ ﺍﺳﺖ ﭘﲑﻭﻯ ﻣﻰﻛﻨﻨﺪ ‪.‬‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺯﻳﺎﺩ ﺍﺳﺖ ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺑﻪ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻟﻔﻆ »ﺑﻠﺲ«ﻭ »ﺷﻄﻦ« ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍﺋﻴﻜﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ‬
‫ﺳﻠﻢ ﺭﺍ ﺑﻪ ﺣﻖ ﻓﺮﺳﺘﺎﺩ ﻋﻔﺮﻳﺖﻫﺎ ﻭ ﺍﺑﻠﻴﺲﻫﺎ ﺑﺮ ﻣﺆﻣﻦ ﺑﻴﺸﺘﺮ ﺍﺯ ﺯﻧﺒﻮﺭﺍﻥ ﺑﺮ ﮔﻮﺷﺖ ﺍﻧﺪ ﻣﺆﻣﻦ ﺍﺯ ﻛﻮﻩ ﳏﻜﻤﺘﺮ ﺍﺳﺖ‪ ،‬ﻛﻮﻩ ﺭﺍ ﺑﺎ ﺗﱪ ﻣﻰﺗﻮﺍﻥ ﺗﺮﺍﺷﻴﺪ ﻭﱃ ﻣﺆﻣﻦ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﻛﻢ‬
‫ﳕﻰﻛﻨﺪ‪.‬‬
‫ﻟﻔﻆ ﺷﻴﻄﺎﻥ ﺑﺎﻧﺲ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﺍﻧﺴﺎ‪‬ﺎﻯ ﺩﻭﺭ ﺍﺯ ﺣﻖ ﻭ ﻣﺘﻤﺮ‪‬ﺩ ﺷﻴﻄﺎﻥ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻧﻴﺰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ [ﺑﻘﺮﻩ‪ .[١٤:‬ﺍﻳﻀﹰﺎ ]ﺍﻧﻌﺎﻡ‪ .[١١٢:‬ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﺭﺩ ﺷﻴﺎﻃﲔ‬
‫ﻣﻌﺮﻭﻑ ﻧﻴﺰ ﺑﺪﻭﻥ ﺍﻟﻒ ﻭ ﻻﻡ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺣﺠﺮ‪ .[١٧:‬ﻭ ﻣﺜﻞ ]ﺯﺧﺮﻑ‪ .[٣٦:‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺎ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻧﺴﺎ‪‬ﺎ ﺑﺎﺷﻨﺪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ‬
‫ﺁﻳﺎﺕ ﺩﻗﺖ ﺑﻴﺸﺘﺮ ﻛﺮﺩ‪.‬‬
‫ﻼ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ]ﺑﻘﺮﻩ‪] ،[١٠٢:‬ﺍﻧﻌﺎﻡ‪.[١٢١:‬‬
‫ﻣﺜ ﹰ‬
‫ﺍﻧﺴﺎ‪‬ﺎﻯ ﻣﺘﻤﺮﺩ ﺑﺎﺷﻨﺪ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫ﺧﺎﲤﻪ‬
‫ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﺩﺭﺑﺎﺭﻩ ﺷﻴﺎﻃﲔ ﻭ ﺷﻴﻄﺎﻥ ﻫﺴﺖ ﺍﺯ ﻗﺒﻴﻞ ﺭﺍﻧﺪﻩ ﺷﺪﻥ ﺍﺯ ﺁﲰﺎ‪‬ﺎ‪ ،‬ﻛﺎﺭ ﻛﺮﺩﻥ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻭ ﻏﲑﻩ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪ .[٨٢:‬ﻛﻪ ﺩﺭ ﺟﻦ‪ ‬ﮔﺬﺷﺖ ﻭ ﺩﺭ ﺟﺎﻫﺎﻯ‬
‫ﻣﻨﺎﺳﺐ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﻉ ﻓﹸﻼﻧ ﹰﺎ ﺷِﻴﺎﻋ ﹰﺎ‪ :‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ« ]ﻧﻮﺭ‪.[١٩:‬‬
‫ﻉ ‪‬ﻭ ﻓﹶﺸﺎ ‪ -‬ﺷﺎ ‪‬‬
‫ﺨ ‪‬ﺒ ‪‬ﺮ ﻳ‪‬ﺸﻴ ‪‬ﻊ ﺷ‪‬ﻴ‪‬ﻌﹰﺎ ‪‬ﻭ ﺷ‪‬ﻴ‪‬ﻮﻋﹰﺎ‪ :...‬ﺫﺍ ‪‬‬
‫ﻉ ﺍ ﹾﻟ ‪‬‬
‫ﺷﻴﻊ = ﺑﻪ ﻓﺘﺢ )ﺵ( ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪ .‬ﺷﻴﺎﻉ‪ :‬ﭘﲑﻭﻯ ﻛﺮﺩﻥ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺴﺖ »ﺷﺎ ‪‬‬
‫ﺁﻧﺎﻧﻜﻪ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻓﺤﺸﺎﺀ ﺩﺭ ﻣﻴﺎﻥ ﻣﺆﻣﻨﲔ ﺷﺎﻳﻊ ﻭ ﺁﺷﻜﺎﺭ ﺷﻮﺩ ﺁ‪‬ﺎ ﺭﺍ ﻋﺬﺍﰉ ﺍﺳﺖ ﺩﺭﺩﻧﺎﻙ‪.‬‬
‫ﺷﻴﻌﻪ‪ :‬ﺑﻪ ﻣﻌﲎ ﭘﲑﻭﺍﻥ ﻭ ﻳﺎﺭﺍﻥ ﺍﺳﺖ »ﺷﻴﻌﻪ ﺍﻟﺮﺟﻞ‪ :‬ﺍﺗﺒﺎﻋﻪ ﻭ ﺍﻧﺼﺎﺭﻩ« ﲨﻊ ﺁﻥ ﺍﺷﻴﺎﻉ ﻭ ﺷﻴﻊ )ﺑﺮ ﻭﺯﻥ ﻋﻨﺐ( ﺍﺳﺖ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ]ﻗﺼﺺ‪ .[١٥:‬ﻣﻮﺳﻰ ﺩﺭ ﺷﻬﺮ ﺩﻭ ﻣﺮﺩ‬
‫ﺩﻳﺪ ﻛﻪ ﻣﻘﺎﺗﻠﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻳﻜﻰ ﺍﺯ ﭘﲑﻭﺍﻥ ﻭ ﻳﻜﻰ ﺍﺯ ﺩﴰﻨﺎﻧﺶ ﺑﻮﺩ‪.‬‬
‫ﺭﺍﻏﺐ ﺷﻴﺎﻉ ﺭﺍ ﺍﻧﺘﺸﺎﺭ ﻭ ﻧﲑﻭﻣﻨﺪﻯ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺷﻴﻌﻪ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﻪ ﻭﺍﺳﻄﻪ ﺁ‪‬ﺎ ﻧﲑﻭﻣﻨﺪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ]ﻣﺮﱘ‪ .[٦٩:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺷﻴﻌﻪ ﲨﺎﻋﱴ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻣﺮﻯ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻳﺎﺭﻯ ﻛﻨﻨﺪ‪.‬‬
‫ﻗﻮﻝ ﺭﺍﻏﺐ ﻭ ﻃﱪﺳﻰ ﳐﺎﻟﻒ ﺁﻧﭽﻪ ﺍﺯ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﲨﺎﻋﺖ ﺩﺭ ﺍﺛﺮ ﭘﲑﻭﻯ ﺍﺯ ﻳﻜﺪﻳﮕﺮ‪ ،‬ﺑﻪ ﻫﻢ ﻳﺎﺭﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﭘﲑﻭﻯ ﻭ ﺗﺒﻌﻴ‪‬ﺖ‪ ،‬ﺷﺨﺺ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁ‪‬ﺎ‬
‫ﺗﻘﻮﻳﺖ ﻣﻰﺷﻮﺩ‪.‬‬
 ‫ﺷﻴﻊ‪ :‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﲨﻊ ﺷﻴﻌﻪ ﺑﻪ ﻣﻌﲎ ﻓﺮﻗﻪﻫﺎ ﺍﺳﺖ ]ﺣﺠﺮ‪.[١٠:‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺍﺿﺎﻓﻪ ﺷﻴﻊ ﺍﻻﻭﻟﲔ ﺑﻴﺎﻧﻴ‪‬ﻪ ﺍﺳﺖ ﻳﻌﲎ ﺭﺳﻮﻻﱏ ﻗﺒﻞ ﺍﺯ ﺗﻮ ﺩﺭ ﻓﺮﻗﻪﻫﺎﻯ ﺍﻭﻟﻴﻪ ﻭ ﺩﺭ ﺍﻣﻢ ﮔﺬﺷﺘﻪ ﻓﺮﺳﺘﺎﺩﱘ‪.‬‬
‫ﳎﻤﻊ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺁﻥ ﺍﺯ ﻣﺸﺎﻳﻌﺖ ﺑﻪ ﻣﻌﲎ ﻣﺘﺎﺑﻌﺖ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﺷﺎﻳﻊ ﻓﻼﻥ ﻓﻼﻧﹰﺎ ﻋﻠﻰ ﺍﻣﺮﻩ ﻳﻌﲎ ﺩﺭ ﻛﺎﺭﺵ ﺍﺯ ﺍﻭ ﭘﲑﻭﻯ ﻛﺮﺩ‪ .‬ﺍﺯ ﺁﻥ ﺍﺳﺖ ﺷﻴﻌﻪ ﻋﻠﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ .‬ﺁ‪‬ﺎ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻭﻯ ﻣﺘﺎﺑﻌﺖ ﳕﻮﺩﻩ ﻭ ﺑﻪ ﺍﻣﺎﻣﺘﺶ ﮔﺮﺩﻥ ‪‬ﺎﺩﻩﺍﻧﺪ ﺩﺭ ﺣﺪﻳﺚ ﺩﺭ ﺣﺪﻳﺚ ﺍﻡ ﺳﻠﻤﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭ ﺳﻠﻢ‬
‫ﻫﺴﺖ »ﺷﻴ ‪‬ﻌ ‪‬ﻪ ‪‬ﻋ ِﻠﻰ‪ ‬ﻫ ‪‬ﻢ ﺍﻟﹾﻔﺎِﺋﺰ‪‬ﻭ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ«‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪ .[٦٥:‬ﻳﺎ ﴰﺎ ﺭﺍ ﻓﺮﻗﻪﻫﺎ ﻛﻨﺪ ﻭ ﻋﺬﺍﺏ ﺑﻌﻀﻰ ﺭﺍ ﺑﻪ ﺑﻌﻀﻰ ﺑﭽﺸﺎﻧﺪ ﭼﻮﻥ ﻓﺮﻗﻪ ﻓﺮﻗﻪ ﻭ ﺍﺣـﺰﺍﺏ‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﺁﻣﺪﻩ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﮔﺮﺩﻳﺪﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻋﺎﺭﺽ ﻭ ﺑﻪ ﺣﻜﻢ ﻟﺒﺎﺱ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ ﻭ ﺗﻀﻌﻴﻒ ﻣﻰﻛﻨﺪ ﻟﺬﺍ »‪‬ﻳ ﹾﻠِﺒ ‪‬‬
‫* ]ﻗﻤﺮ‪ .[٥١:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﺷﻴﺎﻉ ﺍﻣﺜﺎﻝ ﻭ ﻣﻮﺍﻓﻘﺎﻥ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻣﺜﺎﻝ ﴰﺎ ﺭﺍ ﻛﻪ ﺍﻧﻜﺎﺭ ﭘﻴﺎﻣﱪﺍﻥ ﻣﻰﻛﺮﺩﻧﺪ ﻫﻼﻙ ﻛﺮﺩﱘ ﺁﻳﺎ ﭘﻨﺪ ﮔﲑﻧﺪﻩﺍﻯ ﻫﺴﺖ؟ ﺍﻳﻀﹰﺎ ]ﺳﺒﺎﺀ‪.[٥٤:‬‬
‫ﺩﺭ ﺍﻣﺜﺎﻝ ﻧﻴﺰ ﻧﻮﻋﻰ ﺗﺒﻌﻴﺖ ﻫﺴﺖ ﻭ ﻣﻌﻨﺎﻯ ﮔﺬﺷﺘﻪ ﻣﻨﻈﻮﺭ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻫﺮ ﻛﻪ ﺑﺎ ﺩﻳﮕﺮﻯ ﺩﺭ ﻛﺎﺭﺵ ﻣﻮﺍﻓﻘﺖ ﻛﻨﺪ ﺷﻴﻌﻪ ﺍﻭﺳﺖ ﺧﻮﺍﻩ ﻣﻘﺪ‪‬ﻡ ﺑﺎﺷﺪ ﻳﺎ‬
‫ﻣﺆﺧ‪‬ﺮ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺷﻴﻌﻪﻫﺎ ﻣﻘﺪﻡ ﺍﻧﺪ‪.‬‬
‫* ]ﺻﺎﻓﺎﺕ‪ .[٨٤-٨٣:‬ﺿﻤﲑ ﺷﻴﻌﺔ ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺁﻳﺎﺕ ﻗﺒﻞ‪ .‬ﻳﻌ ﲎ ﺍﺯ ﲨﻠﻪ ﭘﲑﻭﺍﻥ ﻧﻮﺡ ﺩﺭ ﺩﻋﻮﺕ ﺑﻪ ﺗﻮﺣﻴﺪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﺿﻤﲑ ﺭﺍﺟﻊ ﺑﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﻟﻔﻆ ﺁﻳﻪ ﺩﻟﻴﻠﻰ ﺑﺮﺁﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺑﺮﻫﺎﻥ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺿﻤﲑ »ﺷﻴ ‪‬ﻌِﺘ ِﻪ« ﺭﺍﺟﻊ ﺑﻪ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻳﻌﲎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺷﻴﻌﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‪ .‬ﻭﱃ ﺍﺯ ﻟﻔﻆ‬
‫ﺩﻟﻴﻠﻰ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻧﻴﺴﺖ‪.‬‬
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‫ﺷﲔ = ﺣﺮﻑ ﺷﺎﻧﺰﺩﻫﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﺣﺮﻑ ﺳﻴﺰﺩﻫﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﺍﺳﺖ ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ﻋﺪﺩ ﺳﻴﺼﺪ ﺍﺳﺖ‪ .‬ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﲎ ﻧﺪﺍﺭﺩ‪.‬‬

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‫ﮏ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﺠ‪‬ﻞ ِﻟﻮ‪‬ﻟ‪‬ﻴ ‪‬‬
‫ﯽ ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬
‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ ‪‬‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
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‫ﻧﺸﺎﻧﯽ ﺻﻔﺤﻪ داﻧﻠﻮد ﮐﺘﺎﺑﻬﺎي اﻟﮑﺘﺮوﻧﯿﮑﯽ دﯾﮕﺮ‪http://www.esnips.com/web/amir-master3298-pdf :‬‬