‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ط‪:‬‬

‫ﻃﺎﺀ = ﺷﺎﻧﺰﺩﳘﲔ ﺣﺮﻑ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﻧﻮﺯﺩﻫﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ‪ .‬ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻊ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ‪ ٩‬ﺍﺳﺖ‪.‬‬
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‫ﻃﺎﻏﻮﺕ = ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﺸﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺁﻣﺪﻩ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺧﺪﺍﻳﺎﻥ ﺩﺭﻭﻏﲔ ﻭ ﻣﺮﺩﻣﺎﻥ ﻣﺘﺠﺎﻭﺯ ﻭ ﻃﺎﻏﻰ ﺍﺳﺖ ﻣﺜﻞ‪:‬‬
‫]ﻧﺴﺎﺀ‪ ،[٦٠:‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٢٥٦:‬‬
‫ﺁﻥ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭ ﻗﺒﻞ ﺍﺯ ﺍﻋﻼﻝ ﻃﻐﻴﻮﺕ )ﺑﻪ ﻓﺘﺦ ﻃﺎ‪،‬ﻍ( ﺑﻮﺩ ﻣﺜﻞ ﺭﻏﺒﻮﺕ‪ ،‬ﺭﻫﺒﻮﺕ‪ ،‬ﺩﲪﻮﺕ‪ .‬ﺳﭙﺲ ﻳﺎﺀ ﺑﻪ ﺟﺎﻯ ﻏﲔ ﺁﻣﺪ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﲢﺮﻙ ﻭ ﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻞ ﻣﺒﺪﻝ‬
‫ﺑﻪ ﺍﻟﻒ ﺷﺪ‪ .‬ﺩﻟﻴﻞ ﻣﺼﺪﺭﻳ‪‬ﺖ ﺁﻥ ﺻﺤﺖ ﺍﻃﻼﻗﺶ ﺑﻪ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﺍﺳﺖ‪) .‬ﳎﻤﻊ( ﮔﺮ ﭼﻪ ﺍﺻﻞ ﺁﻥ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﺟﺎﻯ ﻓﺎﻋﻞ ﻳﻌﲎ ﻃﺎﻏﻰ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪:‬‬
‫ﻃﺎﻏﻮﺕ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻫﺮ ﻣﺘﺠﺎﻭﺯ ﻭ ﻫﺮ ﻣﻌﺒﻮﺩ ﺟﺰ ﺧﺪﺍﻯ ﻭ ﺩﺭ ﻭﺍﺣﺪ ﻭ ﲨﻊ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺕ« ﺁﻥ ﺭﺍ ﺷﻴﻄﺎﻥ‪ ،‬ﻛﺎﻫﻦ‪ ،‬ﺳﺎﺣﺮ‪ ،‬ﻃﺎﻏﻴﺎﻥ ﺍﻧﺲ ﻭ ﺟﻦ‪ ،‬ﺑﺖﻫﺎ‪ ،‬ﻫﺮ ﻣﻌﺒﻮﺩ ﺩﺭﻭﻏﲔ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﻗﻮﻝ ﺍﻭﻝ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻴﺰ ﻣﺮﻭﺭﻯ‬
‫ﺩﺭ ﺁﻳﻪ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﺑﺎﻟﻄﹼﺎﻏﹸﻮ ِ‬
‫ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﺍﺳﺖ‪.‬‬
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‫ﻃﺎﻟﻮﺕ = ﻧﺎﻡ ﻓﺮﻣﺎﻧﺪﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﺑﻌﻀﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺁ‪‬ﺎ‪ ،‬ﺗﻌﻴﲔ ﮔﺮﺩﻳﺪ‪ .‬ﻧﺎﻣﺶ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪.[٢٤٩-٢٤٦:‬‬
‫ﳎﻤﻞ ﻗﺼﻪ ﺍﻭ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪ :‬ﮔﺮﻭﻫﻰ ﺍﺯ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﭘﻴﺎﻣﱪﺷﺎﻥ ﮔﻔﺘﻨﺪ ﭘﺎﺩﺷﺎﻩ ﻭ ﻓﺮﻣﺎﻧﺪﻫﻰ ﺑﺮﺍﻯ ﻣﺎ ﺗﻌﻴﲔ ﻣﻦ ﺗﺎ ﲢﺖ ﻓﺮﻣﺎﻥ ﺍﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‬
‫ﺟﻬﺎﺩ ﻛﻨﻴﻢ‪.‬‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺷﺎﻳﺪ ﺩﺭ ﺻﻮﺭﺕ ﻭﺟﻮﺏ ﻗﺘﺎﻝ ﺍﺯ ﺁﻥ ﺳﺮ ﭘﻴﭽﻴﺪ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﭼﺮﺍ ﺟﻨﮓ ﳕﻰﻛﻨﻴﻢ ﺣﺎﻝﺁﻥ ﻛﻪ ﺍﺯ ﺩﻳﺎﺭﻣﺎﻥ ﺭﺍﻧﺪﻩ ﻭ ﺍﺯ ﻓﺮﺯﻧﺪﺍﳕﺎﻥ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻩﺍﱘ‪ ...‬ﭘﻴﺎﻣﱪﺷﺎﻥ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ‬
‫ﻃﺎﻟﻮﺕ ﺭﺍ ﺑﺮﺍﻯ ﴰﺎ ﻓﺮﻣﺎﻧﺪﻩ ﻣﻌﲔ ﻛﺮﺩﻩ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﺯ ﻛﺠﺎ ﺍﻭ ﻟﻴﺎﻗﺖ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺩﺍﺭﺩ؟ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺍﺯ ﺍﻭ ﺳﺰﺍﻭﺍﺭﺗﺮﱘ‪ .‬ﻭ ﺍﻭ ﺛﺮﻭﲤﻨﺪ ﻫﻢ ﻧﻴﺴﺖ!‬
‫ﭘﻴﺎﻣﱪ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺣﻴﺚ ﻭﺟﻮﺩ ﻭ ﺑﺪﻥ ﺗﻮﺍﻧﺎ ﻭ ﺍﺯ ﺣﻴﺚ ﺩﺍﻧﺶ ﻭﺳﻌﺖ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ...‬ﻭ ﺩﻟﻴﻞ ﺣﻜﻮﻣﺖ ﺍﻭ ﺁﻥ ﺍﺳﺖ‪ :‬ﺗﺎﺑﻮﺕ ﻋﻬﺪ ﻛﻪ ﴰﺎ ﺭﺍ ﺩﺭ ﺁﻝ‬
‫ﻫﺎﺭﻭﻥ ﺍﺳﺖ ﭘﻴﺶ ﴰﺎ ﺁﻳﺪ )ﻭ ﭼﻮﻥ ﺗﺎﺑﻮﺕ ﻋﻬﺪ ﺭﺍ ﺩﻳﺪﻧﺪ ﺑﻪ ﺣﻜﻮﻣﺖ ﻃﺎﻟﻮﺕ ﺧﺎﺿﻊ ﺷﺪﻧﺪ(‪.‬‬
‫ﻃﺎﻟﻮﺕ ﺑﺎ ﻟﺸﻜﺮﻳﺎﻥ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﺟﻬﺎﺩ ﺑﲑﻭﻥ ﺷﺪ ﻭ ﺩﺭ ‪‬ﺮﻯ ﻟﺸﻜﺮﻳﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺩﺭ ﺟﻬﺎﺩ ﭘﲑﻭﺯ ﺷﺪ ﻭ ﺩﺍﻭﺩ ﻛﻪ ﺟﺰﺀ ﻟﺸﻜﺮﻳﺎﻥ ﺍﻭ ﺑﻮﺩ‪ ،‬ﺟـﺎﻟﻮﺕ‬
‫ﻓﺮﻣﺎﻧﺪﻩ ﺩﴰﻦ ﺭﺍ ﻛﺸﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻃﺎﻟﻮﺕ ﺍﺯ ﺍﻭﻻﺩ ﺑﻨﻴﺎﻣﲔ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻮﺩ‪ ،‬ﻧﻪ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩ ﻧﺒﻮﺕ ﺑﻮﺩ ﻭ ﻧﻪ ﭘﺎﺩﺷﺎﻫﻰ ﻛﻪ ﻧﺒﻮﺕ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﻻﻭﻯ ﺑﻦ ﻳﻌﻘﻮﺏ ﻭ ﺣﻜﻮﻣﺖ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﻳﻬﻮﺩﺍ ﺑﻦ‬
‫ﻳﻌﻘﻮﺏ ﺑﻮﺩ‪ .‬ﻭ ﻃﺎﻟﻮﺕ ﺭﺍ ﺑﻪ ﻭﺍﺳﻄﻪ ﻃﻮﻝ ﻗﺎﻣﺘﺶ ﻃﺎﻟﻮﺕ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﻭﱃ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﻃﺎﻟﻮﺕ ﻋﺮﰉ ﺍﺳﺖ ﺭﺍﻏﺐ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻛﻪ ﺁﻥ ﺍﺳﻢ ﻋﺠﻤﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺩﺭ ﻛﺘﺎﺏ ﺍﻭﻝ ﲰﻮﺋﻴﻞ ﺑﺎﺏ ‪ ١٠‬ﺑﻪ ﺑﻌﺪ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ‬
‫ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﺍﺳﻢ ﻓﺮﻣﺎﻧﺪﻩ ﻣﻨﺼﻮﺏ ﺷﺎﻭﻝ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ‪ :‬ﻇﺎﻫﺮﹰﺍ ﻃﺎﻟﻮﺕ ﻣﻌﺮﺏ ﺷﺎﻭﻝ ﺍﺳﺖ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻟﻔﻆ ﺍﺯ ﺁﻥ ﺑﻌﻴﺪ ﻣﻰﺑﺎﺷﺪ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻃﺎﻟﻮﺕ ﻟﻘﺐ ﺷﺎﻭﻝ‬
‫ﺍﺳﺖ ﺑﻪ ﻭﺍﺳﻄﻪ ﻃﻮﻝ ﻗﺎﻣﺘﺶ‪ .‬ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻭﻝ ﲰﻮﺋﻴﻞ ﻫﺴﺖ ﻛﻪ ﲤﺎﻡ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻃﻮﻝ ﻗﺎﻣﺖ ﻓﻘﻂ ﺑﻪ ﺷﺎﻧﻪ ﺍﻭ ﻣﻰ ﺭﺳﻴﺪﻧﺪ‪ .‬ﻭﱃ ﺍﻋﺘﺮﺍﺽ ﺷﺪﻩ ﻛﻪ ﻃﺎﻟﻮﺕ ﻏﲑ ﻣﻨﺼﺮﻑ‬
‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﺮ ﺧﻼﻑ ﻟﻘﺐ ﺑﻮﺩﻥ ﻭ ﻋﺮﺑﻴ‪‬ﺖ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﳏﻤﺪ ﻋﺒﺪﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﮔﻔﺘﻪ‪ :‬ﺍﺳﻢ ﺍﻭ ﻃﺎﻟﻮﺕ ﺑﻮﺩﻩ ﺩﺭ ﺗﻮﺭﺍﺕ ﰉ ﺟﺎ ﺷﺎﻭﻝ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺍﻋﺘﻤﺎﺩﻯ ﺑﺮ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﺍﺳﻢ ﺁﻥ ﭘﻴﺎﻣﱪ ﻛﻪ ﻃﺎﻟﻮﺕ ﺭﺍ‬
‫ﻣﻌﺮ‪‬ﰱ ﻛﺮﺩ ﴰﻌﻮﻥ ﻭ ﺑﻪ ﻗﻮﱃ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ ﻭ ﺑﻪ ﻗﻮﱃ ﺍﴰﻮﺋﻴﻞ ﻛﻪ ﺑﺎ ﻋﺮﰉ ﺍﲰﻌﻴﻞ ﺍﺳﺖ‪ ،‬ﺑﻮﺩ ﻭ ﻗﻮﻝ ﺍﺧﲑ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﻭﻯ ﺍﺳﺖ‪.‬‬
‫ﺍﳌﻨﺎﺭ‪:‬ﻳﻮﺷﻊ ﺑﻮﺩﻥ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩ ﻛﻪ ﻗﻀﻴ‪‬ﻪ ﺩﺭ ﻋﺼﺮ ﺩﺍﻭﺩ ﺑﻮﺩﻩ ﻭ ﻳﻮﺷﻊ ﺩﺭ ﺯﻣﺎﻥ ﻣﻮﺳﻰ ﺯﻧﺪﮔﻰ ﻣﻰ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﭘﺎﺩﺷﺎﻩ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻗﺸﻮﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻛﺮﺩﻩ ﻭ ﻟﺸﻜﺮ ﻛﺸﻰ ﻣﻰﻛﺮﺩ ﻭ ﭘﻴﻐﻤﱪ ﺍﻣﺮ ﺍﻭ ﺭﺍ ﺍﻗﺎﻣﻪ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺧﱪ ﻣﻰﺩﺍﺩ‪.‬‬
‫ﻛﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﻜﻪ‪ :‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻋﻬﺪ ﲰﻮﺋﻴﻞ ﻛﻪ ﳘﺎﻥ ﺍﲰﻌﻴﻞ ﺑﺎﺷﺪ ﺳﺮ ﺍﺯ ﺷﺮﻳﻌﺖ ﻣﻮﺳﻰ ﺑﺮ ﺗﺎﻓﺘﻨﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺯﺑﻮﻥ ﻭ ﺿﻌﻴﻒ ﺷﺪﻧﺪ‪ ،‬ﻓﻠﺴﻄﻴﻨﻴﺎﻥ ﺑﺮ ﺁ‪‬ﺎﺭﺍ ﺑﲑﻭﻥ ﺭﺍﻧﺪﻧﺪ ﻭ‬
‫ﻇﺎﻫﺮﹰﺍ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﺭﺍ ﺑﻪ ﺍﺳﺎﺭﺕ ﮔﺮﻓﺘﻨﺪ »ﺍﹸ ‪‬ﺧﺮِﺟ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ﺩِﻳﺎﺭِﻧﺎ ‪‬ﻭ ﺍﹶﺑ‪‬ﻨﺎﺋِﻨﺎ« ﺁ‪‬ﺎ ﭼﺎﺭﻩﺍﻯ ﺟﺰ ﺟﻨﮓ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻟﺬﺍ ﺍﺯ ﺍﲰﻌﻴﻞ ﺧﻮﺍﺳﺘﻨﺪ ﻓﺮﻣﺎﻧﺪﻫﻰ ﺑﺮ ﺁ‪‬ﺎ ﻧﺼﺐ ﻛﻨﺪ ﻭ ﺍﻭ ﻃﺎﻟﻮﺕ ﺭﺍ‬
‫ﺕ«‪.‬‬
‫ﺗﻌﻴﲔ ﳕﻮﺩ‪،‬ﺁﻣﺪﻥ ﺻﻨﺪﻭﻕ ﻋﻬﺪ ﺳﺒﺐ ﺷﺪ ﻛﻪ ﺣﻜﻮﻣﺖ ﺍﻭ ﺭﺍ ﺑﭙﺬﻳﺮﺩ ﻭ ﺍﻭ ﺩﺭ ﻟﺸﻜﺮ ﻛﺸﻰ ﺧﻮﺩ ﭘﲑﻭﺯ ﺷﺪ » ﹶﻓ ‪‬ﻬﺰ‪‬ﻣ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺑِﺎ ﹾﺫ ِﻥ ﺍﻟﻠﹼ ِﻪ ‪‬ﻭ ﹶﻗ‪‬ﺘ ﹶﻞ ﺩﺍ ‪‬ﻭ ‪‬ﺩ ﺟﺎﻟﹸﻮ ‪‬‬
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‫ﻃﺎﻣﺔ = ]ﻧﺎﺯﻋﺎﺕ‪ .[٣٥-٣٤:‬ﻃﺎﻣ‪‬ﺔ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪ .‬ﻭ ﺍﺻﻞ ﺁﻥ ﻏﻠﺒﻪ ﻭ ﲡﺎﻭﺯ ﺍﺳﺖ ﺩﺭ ﻣﺜﻞ ﺁﻣﺪﻩ‪» :‬ﺟﻮﻯ ﺍﻟﻮﺍﺩﻯ ﻓﻄﻢ‪ ‬ﻋﻠﻰ ﺍﻟﻘﺮﻯ« ﺳﻴﻞ ﺟﺎﺭﻯ ﺷﺪ ﻭ ﻗﺮﻳﻪﻫﺎ ﺭﺍ‬
‫ﺯﻳﺮ ﺁﺏ ﮔﺮﻓﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻋﻠﺖ ﺗﺴﻤﻴﻪ ﻗﻴﺎﻣﺖ ﺑﻪ ﻃﺎﻣ‪‬ﺔ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻫﺮ ﭼﻴﺰ ﻏﻠﺒﻪ ﻭ ﺑﺮﺗﺮﻯ ﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺣﺎﻃﻪ ﺑﺮ ﳘﻪ ﭼﻴﺰ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻏﺎﺷﻴﺔ‪ .[١:‬ﻛﻪ ﻏﺎﺷﻴﺔ ﺑﻪ‬
‫ﻣﻌﲎ ﺍﺣﺎﻃﻪ ﻛﻨﻨﺪﻩ ﻭ ﭘﻮﺷﺎﻧﻨﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﺍﺻﻞ ﻃﻢ ﺭﺍ ﻛﺜﺮﺕ ﻭ ﺑﺰﺭﮔﻰ ﮔﻔﺘﻪ ﺍﺳﺖ‪ :‬ﻳﻌﲎ ﭼﻮﻥ ﺣﺎﺩﺛﻪ ﺑﺰﺭﮒ ﻛﻪ ﺑﺮ ﳘﻪ ﻏﺎﻟﺐ ﺍﺳﺖ‪ ،‬ﺁﻳﺪ ﺁﻥ ﺭﻭﺯ ﺍﻧﺴﺎﻥ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻳﺎﺩ‬
‫ﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻃﺒﻊ = ﻣﻬﺮ ﺯﺩﻥ‪] .‬ﻧﺴﺎﺀ‪ .[١٥٥:‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ » :‬ﹶﻃ ‪‬ﺒ ‪‬ﻊ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ‪ :‬ﺧ ‪‬ﺘ ‪‬ﻢ«‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻃﺒﻊ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﻰ ﺀ ﺭﺍ ﺑﻪ ﺻﻮﺭﺗﻰ ﻭ ﺷﻜﻠﻰ ﺩﺭ ﺁﻭﺭﻯ ﻣﺜﻞ ﻃﺒﻊ ﺳﻜﹼﻪ ﻭ ﺩﺭﻫﻢ‪ .‬ﺁﻥ ﺍﺯ‬
‫ﺧﺘﻢ ﺍﻋﻢ‪ ‬ﻭ ﺍﺯ ﻧﻘﺶ ﺍﺧﺺ‪ ‬ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻪ ﺳﺠ‪‬ﻴﻪ ﻭ ﺧﻠﻖ ﺍﻧﺴﺎﻥ ﻃﺒﻊ ﻭ ﻃﺒﻴﻌﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺳﺠ‪‬ﻴﻪ ﻧﻘﺶ ﺑﺴﱳ ﻭ ﺻﻮﺭﺕ ﻭ ﺷﻜﻠﻰ ﺍﺳﺖ ﺩﺭ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻩ ﺍﺯ ﺣﻴﺚ‬
‫ﻋﺎﺩﺕ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﺯ ﺟﻬﺖ ﺧﻠﻘﺖ‪ ،‬ﻭﱃ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺩﺭ ﺧﻠﻘﺖ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﻃﺒﻴﻌﺖ ﺁﺗﺶ ﻭ ﺩﻭﺍ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺁ‪‬ﺎ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﮔﻮﻳﺪ‪ :‬ﻃﺒﻊ ﺍﺯ ﺧﺘﻢ ﺍﻋﻢ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺘﻢ ﻓﻘﻂ ﻣﻬﺮ ﺯﺩﻥ ﻣﻰﺑﺎﺷﺪ ﻭﱃ ﻃﺒﻊ ﺩﺭ ﺁﻥ ﻭ ﻧﻴﺰ ﺩﺭ ﺗﺼﻮﻳﺮ ﻭ ﻣﻨﻘﹼﺶ ﻛﺮﺩﻥ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪ .‬ﻧﻘﺶ ﺍﺯ ﻃﺒﻊ ﺍﻋﻢ‪ ‬ﺍﺳﺖ ﻛﻪ ﺣﱴ ﺑﻪ‬
‫ﺭﻧﮓﺁﻣﻴﺰﻯ ﻭ ﺍﺛﺮﻯ ﻛﻪ ﺩﺭ ﺯﻣﲔ ﻣﻰﻣﺎﻧﺪ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﻃﺒﻊ ﻭ ﻣﻬﺮ ﺯﺩﻥ ﺑﻪ ﻗﻠﺐ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺣﺎﺿﺮ ﺑﻪ ﻗﺒﻮﻝ ﺣﻖ ﻧﺸﻮﺩ ﻭ ﺯﻳﺮ ﺑﺎﺭ ﺁﻥ ﻧﺮﻭﺩ ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺁﻥ‬
‫ﻳﻘﲔ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﳕﻞ‪ .[١٤:‬ﻭ ﺁﻥ ﻳﻚ ﻧﻮﻉ ﳏﻮ ﻗﺎﺑﻠﻴﺖ ﺍﳝﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﻋﻠﺖ ﺍﻳﻦ ﻣﻬﺮ ﺯﺩﻥ ﻛﻔﺮ ﻭ ﲡﺎﻭﺯ ﻭ ﺳﺘﻤﻜﺎﺭﻯ ﺍﺳﺖ‪ .‬ﺁﻳﺎﺕ ﺯﻳﺮ ﻣﻄﻠﺐ ﻓﻮﻕ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﻨﺪ‪:‬‬
‫]ﺍﻋﺮﺍﻑ‪.[١٠١:‬‬
‫]ﻳﻮﻧﺲ‪] ،[٧٤:‬ﻏﺎﻓﺮ‪.[٣٥:‬‬
‫]ﺭﻭﻡ‪ .[٥٩-٥٨:‬ﻣﻼﺣﻈﻪ ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻬﺮ ﺯﺩﻥ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﻭ ﺍﻭﺳﺖ ﻛﻪ ﺑﻪ ﻗﻠﻮﺏ ﻣﻬﺮ ﻣﻰﺯﻧﺪ ﻭ ﭼﻮﻥ ﻛﺎﺭ ﺑﻪ ﺁﳒﺎ ﺭﺳﻴﺪ ﺩﻳﮕﺮ ﺻﺎﺣﺐ ﭼﻨﲔ ﻗﻠﺐ‬
‫ﺍﳝﺎﻥ ﳕﻰﺁﻭﺭﺩﻭ ﺑﻪ ﺣﻖ ﺗﺴﻠﻴﻢ ﳕﻰﺷﻮﺩ‪ ،‬ﻭﱃ ﻋﻠﺖ ﺍﻳﻦ ﻛﺎﺭ ﳘﺎﻥ ﻛﻔﺮ ﻭ ﺗﻌﺪ‪‬ﻯ ﻭ ﻇﻠﻢ ﺍﺳﺖ ﭼﻮﻥ ﻛﺴﻰ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﭘﻴﻮﺳﺘﻪ ﺑﺎﺷﺪ ﻣﺘﻌﺎﻗﺐ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺩﻟﺶ ﺭﺍ ﻣﻬﺮ ﻣﻰﺯﻧﺪ ﻭ‬
‫ﺍﺯ ﺭﲪﺖ ﺧﺪﺍﻭﻧﺪﻯ ﺑﻪ ﺩﻭﺭ ﻣﻰﺷﻮﺩ )ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻨﻪ(‪.‬‬
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‫ﻃﺒﻖ = ]ﺍﻧﺸﻘﺎﻕ‪ .[١٩:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﻃﺒﻖ ﺑﻪ ﻣﻌﲎ ﺣﺎﻝ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺷﺎﻋﺮ ﮔﻔﺘﻪ‪:‬‬
‫ﺴﺮ‪‬ﻭﺭِﻫﺎ ﹶﻃ‪‬ﺒﻖ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺍِﺫﺍ ﺻ‪‬ﻔﺎ ﹶﻟ ‪‬‬
‫ﻚ ﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ِﻣ ‪‬ﻦ ﻣ‪ ‬ﹾﻜﺮ‪‬ﻭﻫِﻬﺎ ﻃﹶﺒ‪‬ﻘﹰﺎ‬
‫ﺍﹶﻫ‪‬ﺪﻯ ﹶﻟ ‪‬‬
‫ﭼﻮﻥ ﺭﻭﺯﮔﺎﺯ ﺣﺎﱃ ﺍﺯ ﺷﺎﺩﻯ ﺑﺮﺍﻯ ﺗﻮ ﭘﻴﺶ ﺁﻭﺭﺩ ﺣﺎﻝ ﺩﻳﮕﺮﻯ ﺍﺯ ﻧﺎﭘﺴﻨﺪﺵ ﺍﺭﻣﻐﺎﻧﺖ ﻣﻰﻓﺮﺳﺘﺪ ﺷﺎﻋﺮ ﺩﻳﮕﺮﻯ ﮔﻔﺘﻪ‪:‬‬
‫ﺖ ﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ﹶﺍ ‪‬ﺷ ﹸﻄ ‪‬ﺮ ‪‬ﻩ‬
‫ﺍِﻧ‪‬ﻰ ﺍ ‪‬ﻣ ‪‬ﺮﺀٌ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ﹶﻠ ‪‬ﺒ ‪‬‬
‫‪‬ﻭ ﺳﺎﻗﹶﲎ ﹶﻃ‪‬ﺒﻖ‪ِ ‬ﻣ ‪‬ﻨ ‪‬ﻪ ﺍِﱃ ﹶﻃ ‪‬ﺒ ٍﻖ‬
‫ﻣﻦ ﻛﺴﻰ ﻫﺴﺘﻢ ﻛﻪ ﻧﺸﻴﺐ ﻭ ﻓﺮﺍﺯﻫﺎ ﺩﻳﺪﻩ ﻭ ﻓﻘﻂ ﺩﺭ ﺑﻌﻀﻰ ﺍﻳﺎﻡ ﺷﲑ ﺭﻭﺯﮔﺎﺭ ﺭﺍ ﺩﻭﺷﻴﺪﻩ ﻭ ﺍﺯ ﺁﻥ ‪‬ﺮﻩ ﺑﺮﺩﻩﺍﻡ‪ .‬ﻭ ﻣﺮﺍ ﺍﺯ ﺣﺎﱃ ﺑﻪ ﺣﺎﱃ ﻛﺸﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺩﺭ‬
‫ﺁﻳﻪ ﺣﺎﻝ ﻣﻌﲎ ﻛﺮﺩﻩ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺍﺯ ﺣﺎﱃ ﺑﻪ ﺣﺎﱃ ﺳﻮﺍﺭ ﻣﻰﺷﻮﻳﺪ ﻭ ﺍﺯ ﻧﻄﻔﻪ ﺑﻪ ﺟﻨﻴﲎ ﻭ ﺍﺯ ﺁﻥ ﺑﻪ ﻃﻔﻮﻟﻴﺖ ﺗﺎ ﺟﻮﺍﱏ ﻭ ﭘﲑﻯ ﻭ ﻣﺮﮒ ﺑﺎﻻ ﻣﻰﺭﻭﺩ ﺗﺎ ﻣﻘﺪ‪‬ﺭﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺑﺎﺭﻩ ﴰﺎ ﺑﻪ ﺟﺎﻯ ﺧﻮﻳﺶ ﺭﺳﻨﺪ ﻭ ﺑﻪ‬
‫‪‬ﺸﺖ ﻳﺎ ﺟﻬﻨ‪‬ﻢ ﻣﻨﺘﻬﻰ ﺷﻮﻳﺪ‪ .‬ﺩﺭ ﳘﲔ ﻣﻀﻤﻮﻥ ﺍﺳﺖ ﺁﻳﺎﺕ ]ﻣﺆﻣﻨﻮﻥ‪ .[١٦-١٢:‬ﳘﲔ ﻃﻮﺭ ﺍﺳﺖ ﺁﻳﻪ ‪ ٥‬ﺍﺯ ﺳﻮﺭﻩ ﺣﺞ‪ ‬ﻭ ﺳﺎﻳﺮ ﺁﻳﺎﺕ‪.‬‬
‫»‪‬ﺗ ‪‬ﺮ ﹶﻛ‪‬ﺒﻦ‪ «‬ﻭ »ﻋﻦ« ﺩﺭ ﺁﻳﻪ ﻧﺸﺎﻥ ﺭﻫﻨﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺣﺎﻝ ﻗﺒﻠﻰ ﭘﺎﺋﲔﺗﺮ ﺍﺯ ﺣﺎﻝ ﺑﻌﺪﻯ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻣﻄﺎﺑﻘﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺭﺍ ﺑﺎﻻﻯ ﭼﻴﺰﻯ ﺑﮕﺬﺍﺭﻯ ﻭ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺁﻥ ﺑﺎﺷﺪ‪ .‬ﺳﭙﺲ ﮔﺎﻫﻰ ﺩﺭ ﭼﻴﺰﻯ ﻛﻪ ﻓﻮﻕ ﭼﻴﺰ ﺩﻳﮕﺮ ﻳﺎ ﻣﻮﺍﻓﻖ ﺷﻰﺀ ﺩﻳﮕﺮ ﺑﺎﺷﺪ ﺑﻪ ﻛـﺎﺭ‬
‫ﻣﻰﺭﻭﺩ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﻧﻴﺰ ﺁﻥ ﻣﻄﺎﺑﻘﺖ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﻠﻚ‪ .[٣:‬ﻃﺒﺎﻕ ﺑﻪ ﻣﻌﲎ ﻣﻄﺎﺑﻘﺖ ﺍﺳﺖ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺑﻮﺩﻥ ﺑﻌﻀﻰ ﺑﺎﻻﻯ ﺑﻌﻀﻰ ﺍﺳﺖ‪ .‬ﺁﻥ ﺭﺍ ﻣﺸﺎ‪‬ﺖ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻃﺒﺎﻗﹰﺎ ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﲰﻮﺍﺕ‪ .‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﲨﻊ‬
‫ﻃﺒﻖ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻣﺜﻞ ﲨﻞ ﻭ ﲨﺎﻝ )ﺷﺘﺮﺷﺘﺮﺍﻥ(‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻃﺒﻘﺎﺕ ﺁﲰﺎﻥ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﲰﺎﺀ« ﺑﻨﺪ ﭼﻬﺎﺭﻡ‪.‬‬
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‫ﺴ ﹶﻄ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣﺪ‪ ‬ﻩ« ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﻃﺤﻮ ﻭ‬
‫ﻃﺤﻮ = ]ﴰﺲ‪ .[٦-٥:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﻃﺤﻮ ﻣﺜﻞ ﺩﺣﻮ ﺑﻪ ﻣﻌﲎ ﮔﺴﺘﺮﺵ ﺩﺍﺩﻥ ﻭ ﺑﺮﺩﻥ ﭼﻴﺰﻯ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ » :‬ﹶﻃﺤ‪‬ﺎ ﺍﻟﺸ‪ ‬ﻰ َﺀ‪ :‬ﺑ ‪‬‬
‫ﺩﺣﻮ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺩﺣﻮ«‪.‬‬
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‫ﻃﺮﺡ = ﺍﻧﺪﺍﺧﱳ ﻭ ﺩﻭﺭ ﻛﺮﺩﻥ‪ .‬ﻃﺮﻭﺡ ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﺁﻣﺪﻩ ]ﻳﻮﺳﻒ‪ .[٩:‬ﻳﻮﺳﻒ ﺭﺍ ﺑﻜﺸﻴﺪ ﻳﺎ ﺑﻪ ﺟﺎﻯ ﳎﻬﻮﱃ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ ﻭ ﺍﺯ ﻧﺰﺩ ﭘﺪﺭ ﺩﻭﺭﺵ‬
‫ﻛﻨﻴﺪ‪ ،‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ‪.‬‬
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‫ﻃﺮﺩ = ﺭﺍﻧﺪﻥ ﺍﺯ ﺭﻭﻯ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ]ﺍﻧﻌﺎﻡ‪] ،[٥٢:‬ﻫﻮﺩ‪.[٢٩:‬‬
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‫ﹶﻃﺮ‪‬ﻑ = )ﺑﺮ ﻭﺯﻥ ﻋﻤﻞ( ﮔﻮﺷﻪ‪ ،‬ﻧﺎﺣﻴﻪ‪ .‬ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻃﺮﻑ ﺷﻰﺀ ﺟﺎﻧﺐ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﺍﺟﺴﺎﻡ ﻭ ﺍﻭﻗﺎﺕ ﻭ ﻏﲑﻩ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪ ...‬ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﻫﻮ‬
‫ﻛﺮﱘ ﺍﻟﻄﺮﻓﲔ« ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻃﺮﻓﲔ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺍﺳﺖ‪.‬‬
‫]ﻫﻮﺩ‪ .[١١٤:‬ﳕﺎﺯ ﺭﺍ ﺩﺭ ﺩﻭ ﻃﺮﻑ ﺭﻭﺯ ﻭ ﺍﻭﺍﺋﻞ ﺷﺐ ﲞﻮﺍﻥ ﻣﺸﺮﻭﺡ ﺁﻳﻪ ﺩﺭ »ﺯﻟﻒ« ﮔﺬﺷﺖ ﻭ ﺁﻥ ﺷﺎﻣﻞ ﺍﻭﻗﺎﺕ ﺳﻪ ﳕﺎﺯ ﻳﺎ ﭘﻨﺞ ﳕﺎﺯ ﺍﺳﺖ‪.‬‬
‫ﺼ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ« ﺩﺭ ﺁﻳﻪ ﻗﺒﻞ‪ .‬ﺑﻴﻀﺎﻭﻯ ﮔﻮﻳﺪ‪» :‬ﺍﻭ« ﺩﺭ ﺁﻳﻪ ﺑﺮﺍﻯ ﺗﻨﻮﻳﻊ ﺍﺳﺖ ﻧﻪ ﺗﺮﺩﻳﺪ‪ .‬ﻳﻌﲎ ﻣﺮﺍﺩ ﺩﻭ ﻧـﻮﻉ‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٢٧:‬ﮔﻔﺘﻪﺍﻧﺪ‪ِ» :‬ﻟ ‪‬ﻴ ﹾﻘ ﹶﻄ ‪‬ﻊ« ﻣﺘﻌﻠﻖ ﺍﺳﺖ ﺑﻪ » ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻧ ‪‬‬
‫ﻋﺬﺍﺏ ﺍﺳﺖ‪ :‬ﻫﻼﻛﺖ ﻭ ﺧﻮﺍﺭﻯ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﴰﺎ ﺭﺍ ﺩﺭ »ﺑﺪﺭ« ﻳﺎﺭﻯ ﻛﺮﺩ ﺗﺎ ﻃﺮﰱ ﻭ ﻗﺴﻤﱴ ﺍﺯ ﻛﻔﺎﺭ ﺭﺍ ﺑﱪﺩ )ﻛﻪ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﻛﺸﺘﻪ ﻭ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺍﺳـﲑ‬
‫ﮔﺸﺘﻨﺪ( ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺧﻮﺍﺭ ﻛﻨﺪ ﺗﺎ ﻣﺄﻳﻮﺱ ﻭ ﻧﺎ ﺍﻣﻴﺪ ﺑﺮ ﮔﺮﺩﻧﺪ‪.‬‬
‫* ]ﺭﻋﺪ‪] ،[٤١:‬ﺍﻧﺒﻴﺎﺀ‪.[٤٤:‬‬
‫ﺾ ﺍﻟِﺬﻯ ‪‬ﻧ ِﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ« ﺍﻳﻦ ﻭﻋﺪﻩ‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺭ ﻧﻘﺼﺎﻥ ﺍﻃﺮﺍﻑ ﺯﻣﲔ‪ ،‬ﻫﻼﻛﺖ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻗﺴﻤﱴ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺭﻭﻯ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺍﻭﻝ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﺍﹶﻣ‪‬ﺎ ‪‬ﻧ ِﺮ‪‬ﻳﻨ‪ ‬‬
‫ﳘﺎﻥ ﻋﺬﺍﺏ ﻭ ﻫﻼﻛﺖ ﺩﺳﺘﻪ ﲨﻌﻰ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻳﺎ ﳕﻰﺑﻴﻨﻨﺪ ﻛﻪ ﺩﺳﺘﻮﺭ ﻣﺎ ﺑﻪ ﺯﻣﲔ ﻣﻰﺁﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﻃﺮﺍﻓﺶ ﻛﻮﺗﺎﻩ ﻣﻰﻛﻨﻴﻢ ﻭ ﺻﺪﺭ ﺁﻳﻪ ﺩﻭﻡ ﭼﻨﲔ ﺍﺳﺖ‪» :‬ﺑ ﹾﻞ‬
‫ﻣ‪‬ﺘ‪‬ﻌﻨﺎ ﻫﺆ‪‬ﻻ ِﺀ ‪‬ﻭ ﺁﺑﺎﹶﺋ ‪‬ﻬ ‪‬ﻢ ﺣ‪‬ﺘ‪‬ﻰ ﻃﺎ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ« ﺁﻥ ﮔﺎﻩ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶﻓﹶﻼ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ‪ .«...‬ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺣﻀﺮﺕ ﺳﺠﺎﺩ ﻭ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬
‫ﺁﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻋﻠﻤﺎﺀ ﻭ ﻓﻘﻬﺎ ﻭ ﺍﺧﻴﺎﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ ﺗﻔﺎﺳﲑ ﺍﻫﻞ ﺳﻨﺖ ﻧﻴﺰ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻗﻮﻝ ﻓﻮﻕ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻭ ﺭﻭﺍﻳﺎﺕ ﺭﺍ ﺑﺪﻭﻥ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺑﻌﻀﻰ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺁﻳﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﭼﻨﺪ ﻗﻮﻝ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﻫﻼﻛﺖ ﻣﺮﺩﻣﺎﻥ ﻭ ﻓﻘﺮ ﻋﻠﻤﺎﺀ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﻧﻘﺼﺎﻥ ﺧﻮﺩ ﺯﻣﲔ ﻭ ﻏﺒﺎﺭ ﺷﺪﻥ ﻭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺍﻃﺮﺍﻑ ﺁﻥ ﺑﺎﺷﺪ ﺍﺯ ﺩﻭ ﺁﻳﻪ ﺑﺪﺳﺖ ﳕﻰﺁﻳﺪ ﺑﻠﻜﻪ ﺯﻣﲔ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺍﻧﺒﺴﺎﻁ ﻭ ﺑﺰﺭﮒ ﺷﺪﻥ ﺍﺳﺖ ﻭﺯﻥ ﺁﻥ ﻧﻴﺰ ﻛﻪ‬
‫ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺁﻥ ﺟﺬﺏ ﻣﻰﺷﻮﺩ ﺭﻭ ﺑﻪ ﺍﻓﺰﺍﻳﺶ ﺍﺳﺖ‪.‬‬
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‫ﹶﻃﺮ‪‬ﻑ = )ﺑﺮ ﻭﺯﻥ ﻋﻘﻞ( ﻧﮕﺎﻩ ﻛﺮﺩﻥ‪ .‬ﭼﺸﻢ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺁﻥ ﭘﻠﻚ ﭼﺸﻢ‪ .‬ﻭ ﲢﺮﻳﻚ ﭘﻠﻚ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﺗﻌﺒﲑ ﻣﻰﻛﻨﺪ ﻛﻪ ﻻﺯﻡ ﲢﺮﻳﻚ‪ ،‬ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﻭ ﭼﺸﻢ ﻓﺮﻣﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﻨﺎﺳﺐ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﻭ ﭼﺸﻢ ﺍﺳﺖ‪.‬‬
‫]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٤٣:‬ﻳﻌﲎ ﺳﺮ ﺑﺮ ﺍﻓﺮﺍﺧﺘﻪﺍﻧﺪ ﻛﻪ ﺗﮕﺎﻫﺸﺎﻥ ﺑﻪ ﻫﻢ ﳕﻰﺧﻮﺭﺩ ﺍﺯ ﺗﺮﺱ ﻭ ﻭﺣﺸﺖ ﭘﻴﻮﺳﺘﻪ ﭼﺸﻤﺸﺎﻥ ﺑﺎﺯ ﺍﺳﺖ‪.‬‬
‫ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺧﲑﻩ ﺷﺪﻥ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺍﺑﺮﺍﻫﻴﻢ‪ .[٤٢:‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﳕﻞ‪ .[٤٠:‬ﻳﻌﲎ‪ :‬ﭘﻴﺶ ﺍﺯﻧﮕﺎﻫﺖ ﺑﻪ ﻫﻢ ﲞﻮﺭﺩ ﻣﻦ ﺁﻥ ﺭﺍ ﻧﺰﺩ ﺗﻮ ﻣﻰﺁﻭﺭﻡ‪.‬‬
‫]ﺻﺎﻓﺎﺕ‪ .[٤٨:‬ﻛﻠﻤﻪ ﻗﺎﺻﺮﺍﺕ ﺍﻟﻄﺮﻑ ﺩﺭ ﺳﻮﺭﻩ ﺹ ﺁﻳﻪ ‪ ٥٢‬ﻭ ﺭﲪﻦ ﺁﻳﻪ ‪ ٥٦‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺩﺭ ﻭﺻﻒ ﺯﻧﺎﻥ ‪‬ﺸﺖ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﻃﺮﻑ‪ ،‬ﭼﺸﻢ ﻳﺎ ﻧﮕﺎﻩ ﻛﻮﺗﺎﻩ‬
‫ﭼﺸﻢ ﻳﺎ ﻛﻮﺗﺎﻩ ﻧﮕﺎﻩ ﻫﺴﺖ ﻛﻪ ﻧﮕﺎﻩ ﺁ‪‬ﺎ ﻓﻘﻂ ﻣﻨﺤﺼﺮ ﺑﻪ ﺷﻮﻫﺮﺍﻥ ﺧﻮﻳﺶ ﺍﺳﺖ ﻭ ﺑﻪ ﻛﺲ ﺩﻳﮕﺮ ﻧﮕﺎﻩ ﳕﻰﻛﻨﻨﺪ ﻭ ﻧﮕﺎﻩ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻛﻮﺗﺎﻩ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ‬
‫ﻗﺼﺮ ﻋﲔ ﻛﻨﺎﻳﻪ ﺍﺳﺖ ﺍﺯ ﻧﺎﺯ ﻭ ﻛﺮﴰﻪ ﻭ ﻋﺸﻮﻩ ﻛﻪ ﺯﻧﺎﻥ ‪‬ﺸﱴ ﺑﻪ ﺷﻮﻫﺮﺍﻥ ﺧﻮﻳﺶ ﺁﻥ ﻃﻮﺭ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻨﺪ ﻭ ﺁﻥ ﻗﻮﱃ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﳎﻤﻊ ﻛﻨﻨﺪﻩ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﺷﻮﺭﻯ‪ .[٤٥:‬ﺿﻤﲑ »ﻋ‪‬ﻠﹶﻴ‪‬ﻬﺎ« ﺭﺍﺟﻊ ﺑﻪ ﺁﺗﺶ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﻃﺮﻑ ﺧﻔﻰ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻧﮕﺎﻩ ﺑﻪ ﮔﻮﺷﻪ ﭼﺸﻢ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﮔﺮﻓﺘﺎﺭ ﳕﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﮔﺮﻓﺘﺎﺭ ﺍﺳﺖ‬
‫ﺩﺭﺳﺖ ﻧﮕﺎﻩ ﻛﻨﺪ ﻣﺎﻧﻨﺪ ﳏﻜﻮﻣﻰ ﻛﻪ ﺑﻪ ﭼﻮﺑﻪ ﺩﺍﺭ ﻣﻰﻧﮕﺮﺩ ﺁ‪‬ﺎ ﻫﻢ ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﺑﻪ ﺁﺗﺶ ﺁﻥ ﻃﻮﺭ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ‪ :‬ﻃﺮﻑ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻧﮕﺎﻩ ﺍﺳﺖ ﻭ ﻣﻔﻌﻮﻝ‬
‫»ﻳ‪‬ﻨ‪ ‬ﹸﻈﺮ‪‬ﻭ ﹶﻥ« ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪» :‬ﻳ‪‬ﻨ‪ ‬ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﻧ‪‬ﻈﹶﺮﹰﺍ ‪‬ﺧ ِﻔﻴ‪‬ﹰﺎ«‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪» :‬ﻧ ﹶﻈ ‪‬ﺮِﺑ ‪‬ﻌ ‪‬ﻴ ٍﻦ ‪‬ﺧ ِﻔﻰ‪ «‬ﻳﻌﲎ‪ :‬ﻗﺴﻤﺖ ﺍﻋﻈﻢ ﭼﺸﻢ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺷﺮﻡ ﺑﺎ ﺗﺮﺱ ﺑﺴﺖ ﻭ ﺑﺎ ﺑﻘﻴﻪ ﺁﻥ ﻧﮕﺎﻩ ﻛﺮﺩ‪.‬‬
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‫ﺏ‪ :‬ﹶﻗ ‪‬ﺮ ‪‬ﻋ ‪‬ﻪ«‪ .‬ﺭﺍﻩ ﺭﺍ ﺍﺯ ﺁﻥ ﻃﺮﻳﻖ ﮔﻮﻳﻨﺪ ﻛﻪ ﺭﻫﮕﺬﺭﺍﻥ ﺁﻥ ﺭﺍ ﺑﺎ ﭘﺎ‬
‫ﻕ ﺍﻟﹾﺒﺎ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ ﺑ‪‬ﺎ ﹾﻟ ِﻤ ﹾﻄ ‪‬ﺮ ﹶﻗ ِﺔ ‪ -‬ﹶﻃ ‪‬ﺮ ‪‬‬
‫ﻃﺮﻕ = ﻛﻮﺑﻴﺪﻥ‪ .‬ﻣﺜﻞ ﻛﻮﺑﻴﺪﻥ ﺁﻫﻦ ﻭ ﺩﺭ ﺯﺩﻥ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ » :‬ﹶﻃ ‪‬ﺮ ﹶﻗ ‪‬ﻪ ﹶﻃﺮ‪‬ﻗ ﹰﺎ‪ :‬‬
‫ﻣﻰﻛﻮﺑﻨﺪ‪.‬‬
‫]ﻃﻪ‪ .[٧٧:‬ﻳﻌﲎ ﺑﻨﺪﮔﺎﻥ ﻣﺮﺍ ﺷﺒﺎﻧﻪ ﺭﺍﻩ ﺑﱪ ﻭ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﺭﺍﻩ ﺧﺸﻜﻰ ﺩﺭ ﺩﺭﻳﺎ ﲜﻮﻯ‪.‬‬
‫ﻃﺮﻳﻖ ﺑﻪ ﻣﻌﲎ ﺭﺍﻩ ﺣﻖ ﻭ ﺩﻳﻦ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﳓﻮ ]ﺍﺣﻘﺎﻑ‪ [٣٠:‬ﻭ ﺁﻥ ﻣﺬﻛﺮ ﻭ ﻣﺆﻧ‪‬ﺚ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪.‬‬
‫ﻃﺮﻳﻘﻪ‪ :‬ﺑﻪ ﻣﻌﲎ ﻭ ﺣﺎﻟﺖ ﻭ ﻏﲑﻩ ﺍﺳﺖ ]ﺟﻦ‪ .[١٦:‬ﻭ ﺍﮔﺮ ﺟﻦ‪ ‬ﻭ ﺍﻧﺲ ﺩﺭ ﻃﺮﻳﻘﻪ ﺣﻖ ﭘﺎﻳﺪﺍﺭ ﻣﻰﺑﻮﺩﻧﺪ ﺑﺎ ﺁﺏ ﻓﺮﺍﻭﺍﻥ ﺁﺑﺸﺎﻥ ﻣﻰﺩﺍﺩﱘ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ‬
‫ﻭﺳﻌﺖ ﻭ ﺭﺍﺣﱴ ﻣﻰﺩﺍﺩﱘ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪.[٩٦:‬‬
‫* ]ﻃﻪ‪ .[١٠٤:‬ﺍﻣﺜﻞ ﺑﻪ ﻣﻌﲎ ﺍﻓﻀﻞ ﺍﺳﺖ ﮔﻮﺋﻰ ﻣﺮﺍﺩ ﺍﺯ ﻃﺮﻳﻘﻪ ﺭﺃﻯ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗﺮ ﺍﺳﺖ ﻣﻰﮔﻮﻳﺪ ﺩﺭﻧﮓ ﻧﻜﺮﺩﻳﺪ ﻣﮕﺮ ﻳﻚ ﺭﻭﺯ‪ .‬ﺍﻳﻀﹰﺎ ﺁﻳﻪ ]ﻃﻪ‪ .[٦٣:‬ﻳﻌﲎ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ‬
‫ﻣﻰﺧﻮﺍﻫﻨﺪ ﻃﺮﻳﻘﻪ ﻭ ﺭﺍﻩ ﻭ ﺭﻭﺵ ‪‬ﺘﺮ ﴰﺎ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﻧﺪ‪ .‬ﻣﺜﻞ ﻣﺆﻧ‪‬ﺚ ﺍﻣﺜﻞ ﺑﻪ ﻣﻌﲎ ﺍﻓﻀﻞ ﺍﺳﺖ‪.‬‬
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‫ﻃﺮﻯ = ﺗﺎﺯﻩ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪] :‬ﳓﻞ‪] .[١٤:‬ﻓﺎﻃﺮ‪ .[١٢:‬ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻗﻴﺪ ﻃﺮﻯ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺎﻫﻰ ﺭﺍ ﺑﺎﻳﺪ ﺗﺎﺯﻩ ﺑﻪ ﺗﺎﺯﻩ ﺧﻮﺭﺩ ﻭ ﮔﺮﻧﻪ ﻓﺎﺳﺪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮﻡ ﻣﺮﺍﺩ ﺍﺯ ﺗﺎﺯﻩ ﺑﻮﺩﻥ ﻟﺬﻳﺬ ﻭ ﻣﻔﻴﺪ ﺑﻮﺩﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ ﻟﺬﻳﺬ ﻭ ﻣﻔﻴﺪ ﺑﻮﺩﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ ﻟﺬﺕ ﻭ ﻓﺎﻳﺪﻩ ﺍﻭﱃ ﺭﺍ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﺩﻭﺑﺎﺭ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻃﺲ = ]ﳕﻞ‪ .[١:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺍﻭﻝ ﺳﻮﺭﻩ ﳕﻞ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺩﻳﻦ ﻛﻪ ﺩﺭ »ﺍﺏ« ﻭ ﻏﲑﻩ ﺍﺯ ﺁﻥ ﻧﺎﻡ ﺑﺮﺩﻩﺍﱘ ﺍﻳﻦ ﺩﻭ ﺣﺮﻑ )ﻁ ‪ -‬ﺱ( ﺍﺷﺎﺭﻩ‬
‫ﺍﺳﺖ ﺑﻪ ﺣﻜﺎﻳﺖﻫﺎﻯ ﺳﻮﺭﻩ ﳕﻞ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ‪:‬‬
‫‪ -١‬ﺣﻜﺎﻳﺖ ﻣﻮﺳﻰ ﻭ ﻃﻮﺭ‪.‬‬
‫‪ -٢‬ﺣﻜﺎﻳﺖ ﺳﻠﻴﻤﺎﻥ ﻭ ﻃﲑ‪.‬‬
‫‪ -٣‬ﺣﻜﺎﻳﺖ ﺳﻠﻴﻤﺎﻥ ﻭ ﻃﻴﻮﺭ‪.‬‬
‫‪ -٤‬ﺣﻜﺎﻳﺖ ﺳﻠﻴﻤﺎﻥ ﻭ ﻫﺪﻫﺪ‪.‬‬
‫‪ -٥‬ﺣﻜﺎﻳﺖ ﻃﲑ ﻭ ﻣﻠﻜﻪ ﺳﺒﺎﺀ‪.‬‬
‫ﮔﻮﻳﺎ )ﺱ( ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﺍﺷﺎﺭﻩ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﻭ ﻣﻮﺳﻰ ﻭ ﺳﺒﺎﺀ ﻭ )ﻁ( ﺍﺷﺎﺭﻩ ﺑﻪ ﻃﲑ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﺣﻜﺎﻳﺖ ﳘﻪ ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﻭﺍﻗﻊ ﺍﻧﺪ‪ ،‬ﺩﺭ »ﺹ« ﻭ »ﺣﺎﻣﻴﻢ« ﺭﺍﺟﻊ ﺑﻪ ﺍﻳـﻦ‬
‫ﻣﻄﻠﺐ ﺳﺨﲎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﻘﻴ‪‬ﻪ ﻣﻄﻠﺐ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺳﺨﲎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﻘﻴ‪‬ﻪ ﻣﻄﻠﺐ ﺩﺭ »ﻋﺴﻖ« ﺍﺳﺖ‪.‬‬
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‫ﻃﺴﻢ = ]ﺷﻌﺮﺍﺀ‪] ،[٢-١:‬ﻗﺼﺺ‪ .[٢-١:‬ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﺍﻭﻝ ﺳﻮﺭﻩ ﺷﻌﺮﺍﺀ ﻭ ﻗﺼﺺ ﺁﻣﺪﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻋﺴﻖ«‪.‬‬
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‫ﻃﻌﺎﻡ = ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻃﻌﺎﻡ ﺧﻮﺭﺩﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻃﻌﻢ« ﮔﺬﺷﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺧﻮﺭﺩﱏ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٦١:‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻇﺎﻫﺮﹰﺍ ﻃﻌﺎﻡ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭﻯ ﻧﻴﺎﻣﺪﻩ ﻣﮕﺮ ﺩﺭ‬
‫ﺁﻳﻪ ]ﻛﻬﻒ‪ .[١٩:‬ﻛﻪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭ ﺍﺳﺖ‪.‬‬
‫ﲔ« ﻛﺸ‪‬ﺎﻑ ﺑﻪ ﺟﺎﻯ ﺍﻃﻌﺎﻡ »ﺑﺬﻝ« ﻛﻘﺪ‪‬ﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ‬
‫ﺤﺾ‪ ‬ﻋ‪‬ﻠﻰ ﺍِﻃﹾﻌﺎ ِﻡ ﻃﹶﻌﺎ ِﻡ ﺍﻟﹾ ِﻤﺴ‪‬ﻜ ِ‬
‫ﺩﺭ ﺁﻳﺎﺕ ]ﺣﺎﻗﺔ‪ ،[٣٤:‬ﻣﺎﻋﻮﻥ‪ .٣:‬ﺑﻪ ﻧﻈﺮ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻣﻀﺎﻑ ﻣﻘﺪﺭ ﺍﺳﺖ ﻳﻌﲎ‪» :‬ﻻ ‪‬ﻳ ‪‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﺣﺎﻗﹼﻪ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﮔﻔﺘﻪ‪ :‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺩﻭ ﺩﻟﻴﻞ ﻗﻮﻯ ﺍﺳﺖ ﺑﺮ ﺑﺰﺭﮔﻰ ﮔﻨﺎﻩ ﺣﺮﻣﺎﻥ ﻣﺴﻜﲔ‪ .‬ﻳﻜﻰ ﺍﻳﻨﻜﻪ‪ :‬ﻋﻄﻒ ﺍﺳﺖ ﺑﺮ ﻛﻔﺮ ﺩﺭ ﺁﻳﻪ ﺳﺎﺑﻖ‪ .‬ﺩﻳﮕﺮﻯ ﺫﻛﺮ ﺣﺾ‪ ‬ﺍﺳﺖ ﻧﻪ‬
‫ﻓﻌﻞ ﺁﻥ ﺗﺎ ﺷﺨﺺ ﺑﺪﺍﻧﺪ‪ .‬ﺍﮔﺮ ﺗﺮﻙ ﺗﺸﻮﻳﻖ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻃﻌﺎﻡ ﻣﺴﻜﲔ ﺍﻳﻦ ﻗﺪﺭ ﺑﺰﺭﮒ ﺑﻼﺷﺪ ﺗﺮﻙ ﺍﻃﻌﺎﻡ ﺍﻭ ﺍﺯ ﺁﻥ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻓﻜﺮ ﻣﻰﻛﺮﺩﻡ ﻛﻪ ﻃﻌﺎﻡ ﺑﻪ ﻣﻌﲎ ﺍﻃﻌﺎﻡ ﺑﺎﺷﺪ ﻭﱃ ﺩﺭ ﻟﻐﺖ ﻭ ﺗﻔﺎﺳﲑ ﭘﻴﺪﺍ ﻧﺸﺪ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻟﻔﻆ ﻃﻌﺎﻡ ﺩﺭ ﮔﻨﺪﻡ ﻏﻠﺒﻪ ﺩﺍﺭﺩ ﮔﺮ ﭼﻪ ﺑﻪ ﻫﺮ ﺧﻮﺭﺩﱏ ﻧﻴﺰ ﺷﺎﻣﻞ‬
‫ﺼ ‪‬ﺪﹶﻗ ِﻪ ﺍﹾﻟ ِﻔ ﹾﻄ ِﺮ‬
‫ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ‪ ،‬ﻭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﻭ ﺩﺭ ﻫﺮ ﺳﻪ ﻛﺘﺎﺏ ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﺯ ﺍﰉ ﺳﻌﻴﺪ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﹶﺍﻥﱠ ﺍﻟﻨ‪ِ‬ﺒﻰ‪ ‬ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﹶﺍ ‪‬ﻣ ‪‬ﺮ ِﺑ ‪‬‬
‫ﲑ« ﻳﻌﲎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺯﻛﻮﺓ ﻓﻄﺮﻩ ﺍﻣﺮ ﻛﺮﺩﻧﺪ ﻛﻪ ﺻﺎﻋﻰ ﺍﺯ ﮔﻨﺪﻡ ﻭ ﻳﺎ ﺻﺎﻋﻰ ﺍﺯ ﺟﻮ ﺑﺎﺷﺪ ﻟﻔﻆ ﺣـﺪﻳﺚ ﺍﺯ‬
‫ﺻﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ﻃﹶﻌﺎ ٍﻡ ﺍﹶﻭ‪‬ﺻﺎﻋ ﹰﺎ ِﻣ ‪‬ﻦ ﺷ‪‬ﻌ ٍ‬
‫ﻣﻔﺮﺩﺍﺕ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻣﺮﺍﺩ ﺍﺯ ﻃﻌﺎﻡ ﺩﺭ ﺣﺪﻳﺚ ﮔﻨﺪﻡ ﻭ ﺑﻪ ﻗﻮﱃ ﺧﺮﻣﺎﺳﺖ ﻭﱃ ﺧﺮﻣﺎ ‪‬ﺘﺮ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻭﻗﺖ ﺍﻫﻞ ﻣﺪﻳﻨﻪ ﮔﻨﺪﻡ ﻛﻢ ﺩﺍﺷﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺭﺍ ﮔﻨﺪﻡ ﻛﻢ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺭﺍ ﮔﻨﺪﻡ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻫﺴﺖ‪ :‬ﺍﻫﻞ ﺣﺠﺎﺯ ﭼﻮﻥ ﻟﻔﻆ ﻃﻌﺎﻡ ﺭﺍ ﺍﻃﻼﻕ‬
‫ﻛﺮﺩﻧﺪ ﺍﺯ ﺁﻥ ﻓﻘﻂ ﮔﻨﺪﻡ ﻗﺼﺪ ﻛﻨﻨﺪ ﻭ ﺧﻠﻴﻞ ﮔﻔﺘﻪ ﺩﺭ ﻛﻼﻡ ﻋﺎﱃ ﻋﺮﺏ ﻃﻌﺎﻡ ﻓﻘﻂ ﮔﻨﺪﻡ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺎﺋﺪﻩ‪ .[٩٦:‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻌﺎﻡ ﲝﺮ ﺣﻴﻮﺍﻧﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻣﺮﺩﻩ ﺍﺯ ﺩﺭﻳﺎ ﻛﻨﺎﺭ ﻣﻰﺍﻓﺘﻨﺪ‪ .‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﻣﻴﻮﻩﻫﺎ ﻭ ﺣﺒﻮﺑﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﺏ ﺩﺭﻳﺎ ﺑﻪ‬
‫ﻭﺟﻮﺩ ﻣﻰﺁﻳﻨﺪ‪ .‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ‪ :‬ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﻃﻌﺎﻡ ﻣﺼﺪﺭ ﺍﺳﺖ ﻳﻌﲎ ﺷﻜﺎﺭ ﺩﺭﻳﺎ ﻭ ﺧﻮﺭﺩﻥ ﺁﻥ ﻫﺮ ﺩﻭ ﺣﻼﻝ ﻣﻰﺑﺎﺷﺪ ‪‬ﺘﺮ ﺍﺳﺖ‪ .‬ﻭﱃ ﺩﺭ ﺗﻔﺴﲑ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻨﻈﻮﺭ ﺍﺯ‬
‫ﺤ ِﺮ« ﻣﺎﻫﻰ ﺗﺎﺯﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﺰﻳﺮ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴـﻪ‬
‫ﺻ ‪‬ﻴ ‪‬ﺪ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻃﻌﺎﻣﻰ ﲝﺮ ﻣﺎﻫﻰ ﺷﻮﺭ ﻭ ﺧﺸﻜﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺑﻌﺪ ﺫﺧﲑﻩ ﻣﻰﺷﻮﺩ ﺁﻥ ﻭﻗﺖ ﻣﺮﺍﺩ ﺍﺯ » ‪‬‬
‫ﺤ ‪‬ﻪ ﺍﻟﱠﺬﻯ ‪‬ﻳﺄﹾﻛﹸﻠﹸﻮ ﹶﻥ« ﻭ ﺍﺯ ﺯﻳﺪ ﺷﺤﺎﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﭘﺮﺳﻴﺪﻡ ﻓﺮﻣﻮﺩ‪ِ » :‬ﻫ ‪‬ﻰ‬
‫ﺤ ِﺮ ‪‬ﻭ ﻃﹶﻌﺎ ‪‬ﻣ ‪‬ﻪ ﻣ‪‬ﺘﺎﻋ ﹰﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ« ﻗﺎﻝ‪» :‬ﻣﺎِﻟ ‪‬‬
‫ﺻ ‪‬ﻴ ‪‬ﺪ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻗﺎﻝ »ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺍﹶﻳ‪‬ﻀﹰﺎ ‪‬ﻭ ِﺍ ﹾﻥ ﹶﻟ ‪‬ﻤ‪‬ﻴ ﹸﻜ ‪‬ﻦ ﻣﺎﻟِﺤﹰﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻣ‪‬ﺘﺎﻉ‪.«‬‬
‫ﺢ ‪‬ﻭ ﻣﺎ ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺍﳊﻴﺘﺎ ﹸﻥ ﺍﻟﹾﻤﺎِﻟ ‪‬‬
‫ﻣﻔﺴﺮﺍﻥ ﺷﻴﻌﻪ ﺑﻪ ﭘﲑﻭﻯ ﺍﺯ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺁﻥ ﺭﺍ ﻣﺎﻫﻰ ﺷﻮﺭ ﺗﻔﺴﲑ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺻﻌﺎﻡ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ ﺯﻧﺎﻥ ﺁ‪‬ﺎ‬
‫ﺁﻳﻪ ﺫﻳﻞ ﻗﺎﺑﻞ ﺩﻗﺖ ﻭ ﻣﻌﺮﻛﻪ ﺍﻻﺭﺍﺀ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪ .[٥:‬ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ‪ :‬ﻛﻪ ﻣﻄﻠﻖ ﻃﻌﺎﻡ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﻋﻢ ﺍﺯ ﺫﺑﺎﺋﺢ ﻭ ﻏﲑﻩ ﺑﺮ ﻣﺴﻠﻤﲔ ﺣﻼﻝ ﺍﺳﺖ ﻭﱃ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ‬
‫ﻛﻪ ﻇﻬﻮﺭ ﻟﻔﻆ ﻃﻌﺎﻡ ﺩﺭ ﮔﻨﺪﻡ ﻧﺒﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ‪ .‬ﻭ ﺯﻧﺎﻥ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﻋﻢ ﺍﺯﺁﻥ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻋﻘﺪ ﺩﺍﺋﻤﻰ ﺑﺎﺷﺪ ﻳﺎ ﻣﻨﻘﻄﻊ ﺑﺮ ﻣﺴﻠﻤﲔ ﺣﻼﻝ ﺍﻧﺪ ﻭ ﻧﻴﺰ ﻃﻌﺎﻡ ﺍﻫﻞ ﺍﺳﻼﻡ ﺑﺮ‬
‫ﺍﻫﻞ ﻛﺘﺎﺏ ﺣﻼﻝ ﻣﻰﺑﺎﺷﺪ ﻭﱃ ﺍﺯ ﺣﻠﻴ‪‬ﺖ ﺯﻧﺎﻥ ﺍﺳﻼﻡ ﺑﺮ ﺍﻫﻞ ﻛﺘﺎﺏ ﺫﻛﺮﻯ ﺩﺭ ﺁﻳﻪ ﻧﻴﺴﺖ‪ .‬ﻻﺯﻡ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺍﺯ ﻫﺮ ﺩﻭ ﺟﻬﺖ ﲝﺚ ﺷﻮﺩ‪.‬‬
‫ﺍﻭﻝ‪ :‬ﺍﺯ ﻃﻌﺎﻡ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﺎﻳﺪ ﮔﻮﺷﺖ ﺧﻮﻙ ﺭﺍﺍﺳﺘﺜﻨﺎﺀ ﻛﺮﺩ ﻛﻪ ﺑﻪ ﻣﻮﺟﺐ‪] :‬ﻣﺎﺋﺪﻩ‪ .[٣:‬ﮔﻮﺷﺖ ﺧﻮﻙ ﻣﻄﻠﻘﺎ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﺍﻳﻀ ﹰﺎ ﺁﻳﺎﺕ‪ ١٧٣ :‬ﺑﻘﺮﻩ‪ ١٤٥ ،‬ﺍﻧﻌﺎﻡ‪ ١١٥ ،‬ﳓﻞ‬
‫ﺩﺭ ﳘﲔ ﺯﻣﻴﻨﻪ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺫﺑﻴﺤﻪﺍﻯ ﻛﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭ ﻭﻗﺖ ﺫﺑﺢ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﳕﻰﻛﻨﻨﺪ ﺍﺯ ﺍﻳﻦ ﺣﻜﻢ ﻣﺴﺘﺜﲎ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻮﺟﺐ ]ﺍﻧﻌﺎﻡ‪ .[١٢١:‬ﺁﻥ ﻧﻴﺰ ﺣﺮﺍﻡ ﺍﺳﺖ ﺑﺎﻗﻰ‬
‫ﻣﻰﻣﺎﻧﺪ ﺣﺒﻮﺑﺎﺕ ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ ﻭ ﻧﻴﺰ ﺫﺑﺎﺋﺤﻰ ﻛﻪ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁﻥ ﺫﻛﺮ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻛﺜﺮ ﺍﻫﻞ ﺳﻨﺖ ﺑﺎ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩ ﻭ ﻣﻄﻠﻖ ﻃﻌﺎﻡ ﺍﻫﻞ ﻛﺘﺎﺏ ﺭﺍ ﺍﻋﻢ‪ ‬ﺍﺯ ﺫﺑﻴﺤﻪ ﻭ ﻏﲑﻩ ﺣﻼﻝ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺑﻴﺸﺘﺮ ﻧﻈﺮﺷﺎﻥ ﺩﺭ ﺁﻳﻪ ﺑﺬﺑﺎﺋﺢ ﺍﺳﺖ ﻭﱃ ﺩﺭ‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﺭﺩ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻌﺎﻡ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﮔﻨﺪﻡ ﻭ ﺣﺒﻮﺑﺎﺕ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥﻫﺎ ﺍﺳﺖ ﻧﻪ ﺫﺑﺎﺋﺢ )ﺑﺪﻭﻥ ﻣﻼﺣﻈﻪ ﺳﻨﺪ ﺁ‪‬ﺎ(‪.‬‬
‫ﺩﺭ ﻭﺳﺎﺋﻞ ﺗﺎﺫﺑﺢ ﺑﺎﺏ ‪٢٦‬ﻭ‪ ٢٧‬ﺭﻭﺍﻳﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺭ ﲢﺮﱘ ﺫﺑﻴﺤﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭ ﻛﻔﹼﺎﺭ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺭﻭﺍﻳﺖ ﻗﺘﻴﺒﺔ ﺍﻻﻋﺸﻰ ﺍﺳﺖ ﻛﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﺮﺩﻯ ﻓﺮﻣﻮﺩ‪ :‬ﻗﻴﻤﺖ ﺫﺑﻴﺤﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺭﺍ ﺑﻪ ﻣﺎﻝ ﺧﻮﺩ ﺩﺍﺧﻞ ﻣﻜﻦ ﻭ ﺍﺯ ﺁﻥ ﳐﻮﺭ ﻛﻪ ﺣﻼﻝ ﺑﻮﺩﻥ ﺑﻪ ﻭﺍﺳﻄﻪ ﺫﻛﺮ ﻧﺎﻡ ﺧﺪﺍ ﺩﺭ ﻭﻗﺖ ﺫﺑﺢ ﺍﺳﺖ ﻭ ﺩﺭﺑﺎﺭﻩ‬
‫ﺏ ِﺣ ﱡﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ« ﻓﺮﻣﻮﺩ‪» :‬ﻛﺎ ﹶﻥ ﺍﹶﰉ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳ‪‬ﻘﹸﻮ ﹸﻝ ِﺍﻧ‪‬ﻤﺎ‬
‫ﺕ ‪‬ﻭ ﻃﹶﻌﺎ ‪‬ﻡ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺍﹸﻭﺗ‪‬ﻮﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﺁﻥ ﻓﻘﻂ ﺑﻪ ﻣﺆﻣﻦ ﻣﻰﺷﻮﺩ ﺍﻃﻤﻴﻨﺎﻥ ﻛﺮﺩ‪ .‬ﺁﻥ ﻣﺮﺩ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﻓﺮﻣﺎﻳﺪ‪» :‬ﹶﺍﹾﻟ ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟﻄﱠﻴ‪‬ﺒﺎ ‪‬‬
‫ﺏ ‪‬ﻭ ﺍﹶﻣ‪‬ﺜﺎﻟﹸﻬﺎ«‪.‬‬
‫‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﺤ‪‬ﺒ‪‬ﻮ ‪‬‬
‫ﺢ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﻳ‪ ‬ﹾﺬ‪‬ﺑﺤ‪‬ﻮ ﹶﻥ‬
‫ﺏ ‪‬ﻭ ﺍﻟﹾﻔﺎ ِﻛ ‪‬ﻬ ﹶﺔ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﺍﻟﺬﱠﺑﺎِﺋ ِ‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ﺭﻭﺍﻳﺖ ‪ ٤٦‬ﺑﺎﺏ ‪ ٢٧‬ﺍﺯ ﺣﻀﺰﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻋ‪‬ﲎ ﺑِﻄﹶﻌﺎ ِﻣ ِﻬ ‪‬ﻢ ﻫ‪‬ﻨ‪‬ﺎ ﺍﹾﻟﺤ‪‬ﺒ‪‬ﻮ ‪‬‬
‫ﹶﻓ ِﺎﻧ‪ ‬ﻬ ‪‬ﻢ ﻻ ﻳ‪‬ﺬﹾ ﹸﻛﺮ‪‬ﻭ ﹶﻥ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﻠﹼ ِﻪ ﻋ‪ ‬ﻠﹶﻴ‪‬ﻬﺎ‪/«...‬‬
‫ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺩﻭ ﺑﺎﺏ ﻫﺴﺖ ﻛﻪ ﺍﮔﺮ ﺍﻫﻞ ﻛﺘﺎﺏ ﻭﻗﺖ ﺫﺑﺢ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ ﺫﻛﺮ ﻛﻨﻨﺪ ﺍﺯ ﺫﺑﺎﺋﺢ ﺁ‪‬ﺎ ﲞﻮﺭ ﻭ ﻣﻀﻤﻮﻥ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺫﺑﺎﺋﺢ ﺁ‪‬ﺎ ﳐﻮﺭ ﺧﻮﺍﻩ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ‬
‫ﺫﻛﺮ ﻛﻨﻨﺪ ﻳﺎ ﻧﻪ‪ .‬ﻭ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﻧﺼﺎﺭﻯ ﺑﻪ ﺟﺎﻯ ﻧﺎﻡ ﺧﺪﺍ »ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ« ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﻭ ﻧﻴﺰ ﻫﺴﺖ‪ :‬ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﻣﻨﺎﺩﻯ ﺧﻮﺩ ﺩﺳﺘﻮﺭ ﻣﻰﺩﺍﺩ ﻛﻪ ﺭﻭﺯ ﻋﻴﺪ ﻗﺮﺑﺎﻧﻴﻬﺎﻯ ﴰﺎ‬
‫ﺭﺍ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺫﺑﺢ ﻧﻜﻨﻨﺪ ﻭ ﻓﻘﻂ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺫﺑﺢ ﻛﻨﻨﺪ‪.‬ﻋﻠﻰ ﻫﺬﺍ ﺑﺎ ﺍﻳﻦ ﳘﻪ ﺭﻭﺍﻳﺎﺕ ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻃﻌﺎﻡ ﺩﺭ ﺁﻳﻪ ﻣﻄﻠﻖ ﻃﻌﺎﻡ ﺍﺳﺖ ﻭ ﺷﺎﻣﻞ ﺫﺑﺎﺋﺢ ﻧﻴﺰ ﻣﻰﺷﻮﺩ‪،‬‬
‫ﻣﺆﻳﺪ ﺩﻳﮕﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻇﻬﻮﺭ ﻃﻌﺎﻡ ﺁﻧﮕﺎﻩ ﻛﻪ ﰉ ﻗﺮﻳﻨﻪ ﺑﺎﺷﺪ ﺩﺭ ﺣﺒﻮﺑﺎﺕ ﺍﺳﺖ‪ .‬ﺻﺎﺣﺐ ﺍﳌﻨﺎﺭ ﻃﻌﺎﻡ ﺭﺍ ﺍﻋﻢ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ ﺷﻴﻌﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺷﺪﻳﺪﹰﺍ ﺗﺎﺣﺘﻪ ﻭ ﺍﳌﻴﺰﺍﻥ ﻛﻼﻡ ﺍﻭ ﺭﺍ‬
‫ﻧﻘﻞ ﻭ ﺭﺩ‪ ‬ﻛﺮﺩﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺍﳌﻴﺰﺍﻥ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‪ ،‬ﺑﻌﻀﻰ ﺍﺯ ﻓﻘﻬﺎﺀ ﺷﻴﻌﻪ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﻇﺎﻫﺮ ﺁﻳﻪ ﻭ ﺭﻭﺍﻳﺎﺕ ﻃﻌﺎﻡ ﺭﺍ ﺍﻋﻢ ﮔﺮﻓﺘﻪ ﺷﺎﻣﻞ ﺫﺑﺎﺋﺢ ﻫﻢ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﻪ ﺣﻠﻴ‪‬ﺖ ﺫﺑﻴﺤﻪ‬
‫ﺍﻫﻞ ﻛﺘﺎﺏ ﻓﺘﻮﻯ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻛﺜﺮ ﻓﻘﻬﺎ ﻭ ﻣﻔﺴﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻌﺎﻡ ﺫﺑﺎﺋﺢ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺳﺖ‪ ،‬ﲨﺎﻋﱴ ﺍﺯ ﺍﺻﺤﺎﺏ ﻣﺎ ﻧﻴﺰ ﺑﺮ ﺍﻳﻦ ﻋﻘﻴﺪﻩﺍﻧﺪ‪ .‬ﺷﻬﻴﺪ ﻋﻠﻴﻪ ﺍﻟﺮﲪﻪ ﺩﺭ‬
‫ﳌﻌﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﲨﺎﻋﱴ ﻗﺎﺋﻞ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺷﻨﻴﺪﻥ ﺗﺴﻤﻴﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺫﺑﻴﺤﻪ ﺁ‪‬ﺎ ﺣﻼﻝ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﺍﻥ ﺫﺑﻴﺤﻪ ﻏﲑ ﳎﻮﺳﻰ ﺭﺍ ﻣﻄﻠﻘﹰﺎ ﺣﻼﻝ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺑـﻪ ﺁﻥ ﺭﻭﺍﻳـﺎﺕ‬
‫ﺻﺤﻴﺤﻰ ﻫﺴﺖ ﻛﻪ ﻣﻌﺎﺭﺽ ﺑﻪ ﻣﺜﻞ ﻭ ﳏﻤﻮﻝ ﺑﺮ ﺗﻘﻴ‪‬ﻪ ﻳﺎ ﳏﻤﻮﻝ ﺑﺮ ﺿﺮﻭﺭﺕ ﺍﻧﺪ‪.‬‬
‫ﻋﻠﹼﺎﻣﻪ ﺭﺣ ‪‬ﻢ ﺍﻟﻠﹼﻪ ﺩﺭ ﳐﺘﻠﻒ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺍﻳﻦ ﻛﻪ ﻣﺸﻬﻮﺭ ﺩﺭ ﻧﺰﺩ ﻓﻘﻬﺎﺀ ﺷﻴﻌﻪ ﺣﺮﻣﺖ ﺫﺑﻴﺤﻪ ﻣﻄﻠﻖ ﻛﻔﹼﺎﺭ ﺍﺳﺖ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺻﺪﻭﻕ ﺩﺭ ﻣﻘﻨﻊ ﮔﻔﺘﻪ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﺗﻮ ﻧﻴﺴﺖ‬
‫ﳔﻮﺭ ﻭ ﻧﻴﺰ ﺫﺑﻴﺤﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻭ ﳎﻮﺱ ﺭﺍ ﳐﻮﺭ ﻣﮕﺮﺁﻥ ﻛﻪ ﺑﺸﻨﻮﻯ ﻛﻪ ﻭﻗﺖ ﺫﺑﺢ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻣﻰﻛﻨﻨﺪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﺄﺳﻰ ﺩﺭ ﺧﻮﺭﺩﻥ ﺫﺑﻴﺤﻪ ﺁ‪‬ﺎ ﻧﻴﺴﺖ‪...‬‬
‫ﻭ ﺍﺯ ﺍﰉ ﻋﻘﻴﻞ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺼﻴﺪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻭ ﺫﺑﺎﳛﺸﺎﻥ ﺑﺎﻛﻰ ﻧﻴﺴﺖ ﻭﱃ ﺻﻴﺪ ﻭ ﺫﺑﻴﺤﻪ ﳎﻮﺱ ﺭﺍ ﳕﻰﺷﻮﺩ ﺧﻮﺭﺩ‪.‬‬
 ‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺷﺮﺡ ﳌﻌﻪ ﻧﻘﻞ ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﺣﻠﻴﺖ ﺫﺑﻴﺤﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺍﺧﺒﺎﺭ ﺻﺤﻴﺤﻰ ﺩﺍﺭﱘ ﻭﱃ ﻣﺸﻬﻮﺭ ﺑﻪ ﺣﺮﻣﺖ ﻓﺘﻮﻯ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﺯﻧﺎﻥ ﺍﻫﻞ ﻛﺘﺎﺏ‬
‫ﻣﺴﺌﻠﻪ ﺩﻭﻡ ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪ :‬ﺯﻧﺎﻥ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﻧﺪ ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﺏ« ﻭ ﻇﻬﻮﺭ ﺁﻥ ﺩﺭ ﺣﻠﻴ‪‬ﺖ ﻧﻜﺎﺡ ﺯﻧﺎﻥ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺳﺖ ﺍﻋﻢ ﺍﺯﺁﻥ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺩﺍﺋﻢ ﺑﺎﺷﺪ ﻳﺎ ﻣﻨﻘﻄﻊ‪.‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺍﹸﻭﺗ‪‬ﻮﺍﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫» ‪‬ﻭ ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﻨ‪‬ﻨﺎ ‪‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻟﺴﺎﻥ ﺁﻳﻪ »ﹶﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ «...‬ﻟﺴﺎﻥ ﺍﻣﺘﻨﺎﻥ ﻭ ﻣﻘﺎﻡ‪ ،‬ﻣﻘﺎﻡ ﲣﻔﻴﻒ ﻭ ﺁﺳﺎﻥ ﮔﺮﻓﱳ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﻣﺎﺑﺎ ﲣﻔﻴﻒ ﻭ ﺗﺴﻬﻴﻞ ﺩﺭ ﺑﺮﺩﺍﺷﱳ ﺣﺮﻣﺖ ﻧﻜﺎﺡ ﺯﻧﺎﻥ ﺍﻫﻞ‬
‫ﺏ« ﺑﺎ ﻗﻴﺪ » ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ﹸﻜ ‪‬ﻢ« ﻧﻴﺰ ﻣﺸﻌﺮ ﺑﻪ ﺍﻳﻦ‬
‫ﻛﺘﺎﺏ ﺑﻪ ﴰﺎ ﻣﻨ‪‬ﺖ ﻣﻰ‪‬ﻴﻢ ﭼﻮﻥ ﺁ‪‬ﺎ ﺍﺯ ﺳﺎﻳﺮ ﻧﺎ ﻣﺴﻠﻤﺎ‪‬ﺎ ﺑﻪ ﴰﺎ ﻧﺰﺩﻳﻚﺗﺮ ﺍﻧﺪ ﻛﻪ ﺑﻪ ﺗﻮﺣﻴﺪ ﻭ ﻧﺒﻮﺕ ﺍﺫﻋﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﺗﻘﻴ‪‬ﺪ »ﺍﹸﻭﺗ‪‬ﻮﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﻣﻄﻠﺐ ﺍﺳﺖ‪ ...‬ﺑﻪ ﻫﺮ ﺣﺎﻝ ﭼﻮﻥ ﺁﻳﻪ ﺩﺭ ﻣﻘﺎﻡ ﺍﻣﺘﻨﺎﻥ ﻭ ﲣﻔﻴﻒ ﺍﺳﺖ ﻗﺎﺑﻞ ﻧﺴﺦ ﻧﻴﺴﺖ ﻭ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٢١:‬ﻭ ﺁﻳﻪ ]ﳑﺘﺤﻨﻪ‪ .[١٠:‬ﳕﻰﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻧﺴﺦ ﻛﻨﺪ‪ .‬ﻭ ﺁﻧﮕﻬﻰ ﺁﻳﻪ‬
‫»ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪‬ﻜِﺤﻮﺍ« ﺩﺭ ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻭﻟﲔ ﺳﻮﺭﻩ ﻣﻔﺼﻠﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺪﻳﻨﻪ ﻗﺒﻞ ﺍﺯ ﻣﺎﺋﺪﻩ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺁﻳﻪ »ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ«ﻧﻴﺰ ﻛﻪ ﺟﺰﺀ ﺳﻮﺭﻩ ﳑﺘﺤﻨﻪ ﺍﺳﺖ ﺩﺭ ﻣﺪﻳﻨﻪ ﭘﻴﺶ ﺍﺯ‬
‫ﻓﺘﺢ ﻣﻜﻪ ﻭ ﻧﻴﺰ ﭘﻴﺶ ﺍﺯ ﻣﺎﺋﺪﻩ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻭﺟﻬﻰ ﻧﻴﺴﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺳﺎﺑﻖ ﻻ ﺣﻖ ﺭﺍ ﻧﺴﺦ ﻣﻰﻛﻨﺪ ﻣﻀﺎﻓ ﹰﺎ ﺑﺮ ﺍﻳﻨﻜﻪ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﻣﺎﺋﺪﻩ ﺁﺧﺮﻳﻦ ﺳﻮﺭﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﭘﻴﺎﻣﱪ ﺻﻠﻰ‬
‫ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﭘﻴﺶ ﺑﻮﺩﻩ ﻧﺴﺦ ﻛﺮﺩﻩ ﻭ ﭼﻴﺰﻯ ﺁﻥ ﺭﺍ ﻧﺴﺦ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ‪ ...‬ﭘﺲ ﺍﺯ ﳘﻪ ﺍﻳﻨﻬﺎ‪ ،‬ﺁﻳﻪ ﺑﺮ ﺣﻠﻴ‪‬ﺖ ﺯﻧﺎﻥ ﺍﻫﻞ ﻛﺘﺎﺏ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ‬
‫ﰉﺁﻥ ﻛﻪ ﻗﻴﺪ ﺩﻭﺍﻡ ﻳﺎ ﺍﻧﻘﻄﺎﻉ ﺩﺭ ﺑﲔ ﺑﺎﺷﺪ ﻣﮕﺮ ﻣﻬﺮ ﻭ ﺍﺣﺼﺎﻥ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﳏﻞ ﺣﺎﺟﺖ ﺍﺯ ﺍﳌﻴﺰﺍﻥ ﲤﺎﻡ ﺷﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﻇﻬﻮﺭ ﺁﻳﻪ ﺷﻜﻰ ﻧﻴﺴﺖ ﻭﱃ ﻻﺯﻡ ﺍﺳﺖ ﻣﻄﻠﺐ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﺑﺮﺭﺳﻰ ﺷﻮﺩ‪ :‬ﻳﻜﻰ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﻛﻪ ﳐﺎﻟﻒ ﻳﺎ ﻣﻮﺍﻓﻖ ﺁﻳﻪﺍﻧﺪ‪.‬‬
‫ﺕ‪ «...‬ﻇﺎﻫﺮﹰﺍ ﺭﺑﻄﻰ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﻣﺸﺮﻛﺎﻥ ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻛﺎﻓﺮ‬
‫ﺸﺮِﻛﺎ ِ‬
‫ﺍﻣﺎ ﺩﺭ ﺧﺼﻮﺹ ﺩﻭ ﺁﻳﻪ‪ ،‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺁﻳﻪ »ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﻭ ﻓﺎﺳﻖ ﻭ ﻇﺎﱂ ﻭ ﻏﲑﻩ ﺍﻃﻼﻕ ﺷﺪﻩ ﻭﱃ ﻣﺸﺮﻙ ﺍﻃﻼﻕ ﻧﺸﺪﻩ ﺑﻠﻜﻪ ﳘﻪ ﺟﺎ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺟﺪﺍ ﺁﻣﺪﻩﺍﻧﺪ ﻣﺜﻞ‪] :‬ﺑﻘﺮﻩ‪] ،[١٠٥:‬ﺑﻴ‪‬ﻨﺔ‪] ،[١:‬ﺑﻴ‪‬ﻨﺔ‪.[٦:‬‬
‫ﺻﺮﻳﺢﺗﺮﻳﻦ ﺁﻳﻪ ﺩﺭ ﺷﺮﻙ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ‪] :‬ﺗﻮﺑﻪ‪.[٣١:‬‬
‫ﻭﱃ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺭﺩﻳﻒ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻗﺮﺍﺭ ﳕﻰﺩﻫﻨﺪ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﻟﻔﻆ ﻣﺸﺮﻙ ﻭ ﻣﺸﺮﻛﻮﻥ ﺷﺎﻣﻞ ﻫﺮ ﺩﻭ ﻓﺮﻳﻖ ﺷﻮﺩ‪ .‬ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺯ ﻧﻈﺮ ﻭﺍﻗﻊ ﻣﺸﺮﻙ ﺍﻧﺪ ﻭﱃ‬
‫ﻗﺮﺁﻥ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﺎﻣﻴﺪﻩ ﻭ ﻣﺸﺮﻙ ﻭ ﻣﺸﺮﻛﻮﻥ )ﺑﻪ ﺻﻴﻐﻪ ﺍﺳﻢ ﻓﺎﻋﻞ( ﻳﺎﺩ ﻧﻜﺮﺩﻩ ﺑﻠﻜﻪ ﺟﺪﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﻜﺬﺍ ﺩﺭ ﺁﻳﺎﺕ ]ﺑﻘﺮﻩ‪] ،[٢٢١:‬ﺗﻮﺑﻪ‪] ،[٢٨:‬ﺗﻮﺑﻪ‪ .[١:‬ﺍﮔﺮ ﺩﺭﺳﺖ ﺗﻮﺟﻪ ﻛﻨﻴﻢ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﻓﻘﻂ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺍﻧﺪ ﻧﻪ ﺁ‪‬ﺎ ﻭ ﺍﻫﻞ ﻛﺘﺎﺏ‪ .‬ﻋﻠﻰ ﻫﺬﺍ »ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ‬
‫ﺕ‪ «...‬ﻓﻘﻂ ﻧﻜﺎﺡ ﺯﻧﺎﻥ ﻣﺸﺮﻙ ﺭﺍ ﲢﺮﱘ ﻣﻰﻛﻨﺪ ﻭ ﺭﺑﻄﻰ ﻇﺎﻫﺮﺍﹰﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﺪﺍﺭﺩ‪ .‬ﺁﻧﺎﻧﻜﻪ ﻣﺸﺮﻛﺎﺕ ﺭﺍ ﺍﻋﻢ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﺟﻮﺍﺑﺸﺎﻥ ﺭﻭﺷﻦ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺣﺪﻳﺜﻰ‬
‫ﺸﺮِﻛﺎ ِ‬
‫ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﻫﺴﺖ ﻛﻪ ﺧﻮﺍﻫﺪﺁﻣﺪ‪.‬‬
‫ﺼ ِﻢ ﺍﻟﹾﻜﹶﻮﺍ ِﻓ ِﺮ‪ «...‬ﺑﻪ ﻧﻈﺮ ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺩﺭ ﺑﻴﺎﻥ ﻣﻄﻠﺐ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‪ .‬ﺻﺪﺭ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍﻯ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﮔﺮ ﺯﻧﺎﻥ ﻣﻬﺎﺟﺮ ﻛﻪ ﻣﺆﻣﻦ ﺍﻧﺪ ﭘﻴﺶ ﴰﺎ ﺁﻳﻨﺪ‬
‫ﺍﻣﺎ ﺁﻳﻪ »ﻭ‪‬ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ ِﺑ ِﻌ ‪‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺍﳝﺎﻥ ﺁ‪‬ﺎ ﲢﻘﻴﻖ ﻛﻨﻴﺪ ﺍﮔﺮ ﺛﺎﺑﺖ ﺷﺪ ﻛﻪ ﺍﳝﺎﻥ ﺩﺍﺭﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﻛﻔﹼﺎﺭ ﺑﺮ ﻧﮕﺮﺩﺍﻧﻴﺪ ﻛﻪ ﺁ‪‬ﺎ ﺑﻪ ﻛﻔﹼﺎﺭ ﺑﻪ ﺁ‪‬ﺎ ﺣﻼﻝ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻭ ﻛﺎﻓﺮﺍﻥ ﻣﻬﺮﻯ ﻛﻪ ﺑﻪ ﺯﻧﺎﻥ ﺩﺍﺩﻩﺍﻧﺪ ﺑﻪ‬
‫ﺼ ِﻢ ﺍﻟﹾﻜﹶﻮﺍ ِﻓ ِﺮ ‪‬ﻭ ﺍ ‪‬ﺳﺌﹶﻠﹸﻮﺍ ﻣﺎ ﹶﺍ‪‬ﻧ ﹶﻔ ﹾﻘ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ﻟﹾ‪‬ﻴﺴ‪‬ﺌﹶ ﻠﹸﻮﺍ ﻣﺎ ﺍﹶﻧ‪‬ﻔﹶﻘﹸﻮﺍ ﺫﺍِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﺍﻟ ﻠﹼ ِﻪ‪.«...‬‬
‫ﺁ‪‬ﺎﺑﺮ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﻋﻴﺐ ﻧﺪﺍﺭﺩ ﻛﻪ ﴰﺎ ﭼﻨﲔ ﺯﻧﺎﻥ ﺭﺍ ﻧﻜﺎﺡ ﻛﻨﻴﺪ‪ .‬ﺗﺎ ﻣﻰﺭﺳﺪ » ‪‬ﻭ ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ ِﺑ ِﻌ ‪‬‬
‫ﻇﻬﻮﺭ »ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ« ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻣﺮﺩﻯ ﻣﺴﻠﻤﺎﻥ ﺷﺪ ﺯﻥ ﻛﺎﻓﺮﺵ ﺭﺍ ﺗﺮﻙ ﻛﻨﺪ ﻭ ﻧﮕﺎﻩ ﻧﺪﺍﺭﺩ ﻳﻌﲎ ﻋﻠﻘﻪ ﻭ ﺯﻭﺟﻴﺖ ﻛﺎﻓﺮ ﺭﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺭﻳﺪ ﻭ ﻣﻬﺮﻯ ﻛﻪ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩﺍﻳﺪ ﺍﺯ‬
‫ﻛﻔﹼﺎﺭ ﲞﻮﺍﻫﻴﺪ ﻭ ﺍﮔﺮ ﺯﻧﺎﻥ ﻛﻔﹼﺎﺭ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻛﻔﹼﺎﺭ ﻫﻢ ﻣﻬﺮﻯ ﻛﻪ ﺑﻪ ﺯﻥ ﺩﺍﺩﻩﺍﻧﺪ ﲞﻮﺍﻫﻨﺪ ﻭﱃ ﺣﻘﻰ ﺩﺭ ﺯﻥ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﮔﺮ ﭼﻪ ﺩﺭ ﺁﻳﻪ ﻛﻮﺍﻓﺮ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ ﻭﱃ ﻣﻰﺷﻮﺩ ﺍﻃﻤﻴﻨﺎﻥ ﻛﺮﺩ ﻛﻪ ﻣﻨﻈﻮﺭ ﺯﻧﺎﻥ ﻣﺸﺮﻙ ﺗﻨﺪ ﻧﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺯﻳﺮﺍ ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﺁ‪‬ﺎ ﺍﺳﺖ ﻭ ﺭﺍﺟﻊ ﺑﻪ‬
‫ﺯﻧﺎﻥ ﻣﺸﺮﻙ ﻛﻪ ﻋﻠﻰ ﺭﻏﻢ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﺩﺭ ﻛﻔﺮ ﻣﻰﻣﺎﻧﺪﻧﺪ ﻭ ﺯﻧﺎﱏ ﻛﻪ ﺍﳝﺎﻥ ﻣﻴﺎﻭﺭﻧﺪ‪ ،‬ﻣﻰﺑﺎﺷﺪ‪ .‬ﻭﺁﻧﮕﻬﻰ ﺁﻳﻪ ﺩﺭ ﺍﺑﻘﺎﺀ ﻧﻜﺎﺡ ﻛﻮﺍﻓﺮ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﻋﻘﺪ ﺍﺑﺘﺪﺍﺋﻰ‪ ،‬ﺑﺎﻻﺗﺮ ﺍﺯ ﳘﻪ ﺁﻳﻪ‬
‫ﺴﻜﹸﻮﺍ‪ «...‬ﺍﺳﺖ ﻭ ﳕﻰﺷﻮﺩ ﺳﺎﺑﻖ ﻻﺣﻖ ﺭﺍ ﻧﺴﺦ ﻛﻨﺪ‪.‬‬
‫ﺕ« ﺩﺭ ﻣﻘﺎﻡ ﺍﻣﺘﻨﺎﻥ ﻭ ﲣﻔﻴﻒ ﺍﺳﺖ ﻭ ﺁﻥ ﳐﺎﻟﻒ ﻧﺴﺦ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻧﺰﻭﻝ ﺁﻥ ﭘﺲ ﺍﺯ ﻧﺰﻭﻝ »ﻻ ‪‬ﺗ ‪‬ﻤ ِ‬
‫»ﹶﺍ ﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹸﺍ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟﻄﱠﻴ‪‬ﺒﺎ ‪‬‬
‫ﺼ ِﻢ ﺍﻟﹾﻜﹶﻮﺍ ِﻓ ِﺮ« ﺭﺍ ﺑﺪﻭﻥ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﱳ ﻣﻮﺭﺩ ﺁﻥ ﺑﻪ ﻋﻤﻮﻡ ﲪﻞ ﻛﺮﺩﻩ ﻭ ﺑﮕﻮﺋﻴﻢ ﻣﻄﻠﻖ ﺍﻣﺴﺎﻙ ﻋﻠﻘﻪ ﺯﻭﺟﻴ‪‬ﺖ ﻛﺎﻓﺮ ﺣﺮﺍﻡ ﺍﺳﺖ ﺧﻮﺍﻩ‬
‫ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻫﻢ ﻫﺴﺖ ﻛﻪ »ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ ِﺑ ِﻌ ‪‬‬
‫ﺍﺑﺘﺪﺍﺋﻰ ﺑﺎﺷﺪ ﻳﺎ ﺍﺑﻘﺎﺋﻰ ﺧﻮﺍﻩ ﻣﺸﺮﻙ ﺑﺎﺷﺪ ﻳﺎ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ‪ .‬ﻭﱃ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻋﻘﺪ ﺍﻧﻘﻄﺎﻋﻰ ﺍﺯ ﺁﻥ ﺧﺎﺭﺝ ﻧﻴﺴﺖ‪.‬‬
‫ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻳﺖ‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﻭ ﺩﺳﺘﻪ ﺍﺳﺖ‪ :‬ﺩﺳﺘﻪ ﺍﻭﻝ ﺩﻻﻟﺖ ﺑﺮ ﺟﻮﺍﺯ ﺩﺍﺭﻧﺪ ﻭ ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺑﻪ ﻋﺪﻡ ﻳﺎ ﻧﺎﭘﺴﻨﺪ ﺑﻮﺩﻥ ﺁﻥ ‪.‬‬
‫ﺤ ﹸﺔ ‪‬ﻳﻬ‪‬ﻮ ِﺩﻳ‪ ‬ﹾﺔ«‪.‬‬
‫ﺖ ﹶﻃ ﹾﻠ ‪‬‬
‫ﺤ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬‬
‫ﺤ ِﺘ ِﻬ ‪‬ﻢ ﺣ‪‬ﻼﻝﹲ ﻫ‪‬ﻮ‪‬؟ ﻗﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﻛﺎ‪‬ﻧ ‪‬‬
‫ﺏ ‪‬ﻭ ﻣ‪‬ﻨﺎ ِﻛ ِ‬
‫ﺖ ﺍﹶﺑﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪‬ﻋ ‪‬ﻦ ﻃﹶﻌﺎ ِﻡ ﹶﺍ ‪‬ﻫ ِﻞ ﺍﻟﹾﻜِﺘﺎ ِ‬
‫‪ -١‬ﺩﺭ ﺭﻭﺍﻳﺖ ﺍﺑﻮ ﻣﺮﱘ ﺍﻧﺼﺎﺭﻯ ﻫﺴﺖ ﻛﻪ‪ » :‬ﺳﹶﺌ ﹾﻠ ‪‬‬
‫ﺤ ِﺔ ‪‬ﺑ ِﻦ ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪِﺍﻟﻠﹼﻪ‬
‫ﺖ ﹶﻃ ﹾﻠ ‪‬‬
‫ﺤ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬‬
‫ﺖ ﹶﺍﻧ‪ ‬ﻪ ﻛﺎ‪‬ﻧ ‪‬‬
‫ﺱ ِﺑ ِﻪ ﺍﹶﻣ‪‬ﺎ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬
‫ﺡ ﺍﻟﹾ ‪‬ﻴﻬ‪‬ﻮ ِﺩﻳ‪ِ ‬ﺔ ‪‬ﻭ ﺍﻟﻨ‪‬ﺼ‪‬ﺮﺍﻧِﻴ‪‬ﺔِ؟ ﻓﹶﻘﺎ ﹶﻝ ﻻ ‪‬ﺑﹾﺄ ‪‬‬
‫‪ -٢‬ﺩﺭ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺁﻣﺪﻩ ﻛﻪ‪» :‬ﻋ‪ ‬ﻨﺎﹶﰉ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ِﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎ ﹶﻝ ‪‬ﺳ ﹶﺌ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﻧِﻜﺎ ِ‬
‫‪‬ﻳﻬ‪‬ﻮ ِﺩﻳ‪ ‬ﹰﺔ ﻋ‪‬ﻠﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ﺍﻟﻨ‪ِ‬ﺒ ِﻰ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ‪.‬‬
‫‪ -٣‬ﺩﺭ ﺭﻭﺍﻳﺖ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻭﻫﺎﺏ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺴﺖ‪ ،‬ﺩﺭ ﺧﺼﻮﺹ ﻣﺮﺩﻯ ﻛﻪ ﺯﻥ ﻳﻬﻮﺩﻯ ﻳﺎ ﻧﺼﺮﺍﱏ ﺩﺍ ﺗﺰﻭﻳﺞ ﻣﻰﻛﻨﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻭﻗﺘﻴﻜﻪ ﺯﻥ ﻣﺴﻠﻤﺎﻥ ﭘﻴﺪﺍ ﻛﺮﺩ‬
‫ﻳﻬﻮﺩﻯ ﻭ ﻧﺼﺮﺍﱏ ﺭﺍ ﭼﻪ ﻣﻰﻛﻨﺪ؟ ﮔﻔﺘﻢ‪ :‬ﺩﻟﺶ ﻣﻰﺧﻮﺍﻫﺪ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﭼﻨﲔ ﻛﻨﺪ ﭘﺲ ﺁﻥ ﺯﻥ ﺭﺍ ﺍﺯ ﺷﺮﺏ ﲬﺮ ﻭ ﺧﻮﺭﺩﻥ ﮔﻮﺷﺖ ﺧﻮﻙ ‪‬ﻰ ﻛﻨﺪ‪ .‬ﺑـﺪﺍﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺩﻳـﻨﺶ‬
‫ﻏﻀﺎﺿﱴ ﺍﺳﺖ‪ .‬ﺭﻭﺍﻳﱴ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ﲢﺮﱘ ﺩﺍﺭﻧﺪ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫ﺼ ِﻢ‬
‫ﺏ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ﹸﻜ ‪‬ﻢ« ﺳﺆﺍﻝ ﻛﺮﺩﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻥ ﻣﻨﺴﻮﺥ ﺍﺳﺖ ﺑﺎ » ‪‬ﻭ ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ ﺑِﻌِـ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺍﹸﻭﺗ‪‬ﻮﺍ ﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫‪ -١‬ﺯﺭﺍﺭﻩ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺁﻳﻪ‪ » :‬ﻭ ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﺼ‪‬ﻨﺎ ‪‬‬
‫ﺍﻟﹾﻜﹶﻮﺍ ِﻓ ِﺮ«‪ .‬ﺭﻭﺍﻳﺖ ﺑﻨﺎﺑﺮﺁﻥ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﺷﻢ ﺛﻘﻪ ﺑﺎﺷﺪ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﻭ ﻓﻘﻬﺎ‪ ،‬ﻗﻮﻝ ﺍﻭ ﺭﺍ ﺗﻠﻘﻰ ﺑﻪ ﻗﺒﻮﻝ ﻛﺮﺩﻩﺍﻧﺪ ﻭﺁﻧﮕﻬﻰ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻋﻠﻰ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﭘﺪﺭﺵ ﺍﺑﺮ‪‬ﻴﻢ ﺭﺍ ﺗﻮﺛﻴﻖ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪) .‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﺷﻢ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﻣﺎﻣﻴ‪‬ﻪ ﺍﺳﺖ(‪.‬‬
‫ﺕ« ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﭘﻴﺶ ﺍﺯ ﻣﻨﺴﻮﺥ ﺑﺎﺷﺪ ﻣﻀﺎﻓﹰﺎ ﺑﺮ ﺍﻳﻨﻜﻪ‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦ ﻣﺸﻜﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﺁﻳﻪ »ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ« ﭘﻴﺶ ﺍﺯ ﺁﻳﻪ » ‪‬ﻭ ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﺼ‪‬ﻨﺎ ‪‬‬
‫ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﻧﺎﺳﺦ ﺍﺳﺖ ﻧﻪ ﻣﻨﺴﻮﺥ‪ ....‬ﺩﻟﻴﻞ ﺑﺮ ﻋﺪﻡ ﻧﺴﺦ ﺁﻥ ﺭﻭﺍﻳﺖ ﺟﻮﺍﺯ ﻣﺘﻌﻪ ﺍﺳﺖ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﺍﺻﺤﺎﺏ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ ﺁﻳﻪ ﻣﺘﻌﻪ ﮔﺬﺷﺖ ﻛﻪ‬
‫ﻣﺘﻌﻪ ﻧﻜﺎﺡ ﺍﺳﺖ‪.‬‬
‫ﺕ« ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﻻﻟﺖ ﺑﺮ ‪‬ﻰ ﺍﺯ ﺍﻣﺴﺎﻙ ﻋﻠﻘـﻪ ﺩﺍﺭﺩ ﻭ ﺁﻥ‬
‫ﺑﻠﻰ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ‪» :‬ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ« ﳐﺼﺺ ﻣﻘﺪ‪‬ﻡ ﺍﺳﺖ‪ .‬ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﻧﻜﺎﺡ ﺩﺍﺋﻢ ﺍﺯ ﻃﻼﻕ »ﻭ‪‬ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﺼ‪‬ﻨﺎ ‪‬‬
‫ﻣﻨﻄﺒﻖ ﺑﺮ ﻧﻜﺎﺡ ﺩﺍﺋﻢ ﺍﺳﺖ‪.‬‬
‫ﺁﺭﻯ ﻣﻰﺷﻮﺩ ﺁﻳﻪ »ﻻ ﺗ‪ ‬ﻤﺴِﻜﹸﻮﺍ« ﺭﺍ ﳐﺼﺺ ﻣﻘﺪﻡ ﺩﺍﻧﺴﺖ‪.‬‬
‫‪ -٢‬ﺩﺭ ﺭﻭﺍﻳﺖ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻫﺴﺖ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﻧﺼﺎﺭﻯ ﻋﺮﺏ ﭘﺮﺳﻴﺪﻡ ﻛﻪ ﺫﺑﺎﺋﺤﺸﺎﻥ ﺭﺍ ﻣﻰﺷﻮﺩ ﺧﻮﺭﺩ؟ ﻓﺮﻣﻮﺩ‪:‬ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺫﺑﺎﺋﺢ ﻭ ﺷـﻜﺎﺭ ﻭ‬
‫ﻧﻜﺎﺣﺸﺎﻥ ‪‬ﻰ ﻣﻰﻛﺮﺩ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺭﻭﺍﻳﺎﺕ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻭﺳﺎﺋﻞ ﻧﻘﻞ ﻛﺮﺩﱘ‪.‬‬
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‫ﻃﹶﻌ‪‬ﻢ = )ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ( ﻃﻌﺎﻡ ﺧﻮﺭﺩﻥ‪ » .‬ﹶﻃ ِﻌ ‪‬ﻢ ﻃﹶﻌ‪‬ﻤﹰﺎ ‪‬ﻭ ﻃﹶﻌﺎﻣﹰﺎ‪ :‬ﹶﺍ ﹶﻛ ﹶﻠ ‪‬ﻪ«‪ .‬ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻣﺰﻩ ﺁﻣﺪﻩ ﻣﺜﻞ ﺷﻮﺭﻯ ﻭ ﺷﲑﻳﲎ‪] .‬ﺍﺣﺰﺍﺏ‪ .[٥٣:‬ﭘﺲ ﭼﻮﻥ ﺩﺭ ﺧﺎﻧﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻃﻌﺎﻡ ﺧﻮﺭﺩﻳﺪ ﻣﺘﻔﺮﻕ ﺷﻮﻳﺪ‪] .‬ﳏﻤ‪‬ﺪ‪ .[١٥:‬ﻃﻌﻢ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﺰﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻃﻌﻢ ﺩﺭ ﺁﺷﺎﻣﻴﺪﻥ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٤٩:‬ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻛﻪ ﻃﺎﻟﻮﺕ ﺑﻪ ﻟﺸﻜﺮﻳﺎﻥ ﺧﻮﻳﺶ ﮔﻔﺖ‪ :‬ﻫﺮ ﻛﻪ ﺍﺯ ﺁﻥ ‪‬ﺮ ﺑﻨﻮﺷﺪ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ ﻭ ﻫﺮ ﻛﻪ‬
‫ﻧﻨﻮﺷﺪ ﺍﺯ ﻣﻦ ﺍﺳﺖ‪ .‬ﻣﻰﺷﻮﺩ ﺁﻳﻪ ]ﺣﺎﻗﺔ‪ .[٣٦:‬ﺭﺍﻧﻴﺰ ﺷﺎﻫﺪ ﺁﻭﺭﺩ ﺑﻨﺎﺑﺮﻏﺴﻠﲔ ﭼﺮﻙ ﻭ ﻣﺎﻳﻊ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ »ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻄ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ« ﺭﺍ ﭼﺸﻴﺪﻥ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻛﺘﺐ ﻟﻐﺖ ﺁﻣﺪﻩ‪ »:‬ﹶﻃ ِﻌ ‪‬ﻢ ﺍﻟﺸ‪‬ﻰ َﺀ ﻃﹶﻌ‪‬ﻤﹰﺎ‪:‬ﺫﺍ ﹶﻗ ‪‬ﻪ« ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻴﺸﻮﺩ‪ :‬ﻫﺮ ﻛﻪ ﺁﻥ ﺭﺍ ﻧﭽﺸﺪ ﺍﺯ ﻣﻦ ﺍﺳﺖ‪ .‬ﺍﳌﻴﺰﺍﻥ‬
‫ﺏ« ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﺍﺯ ﺁﻥ ﺑﻨﻮﺷﺪ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ ﻣﮕﺮ ﻛﺴﻴﺪ ﻛﻪ ﺑﺎ ﺩﺳﺖ ﲞﻮﺭﺩ‪ .‬ﻭ ﻫﺮ ﻛﻪ ﺍﺯ‬
‫ﻑ« ﺍﺳﺘﺜﻨﺎ ﺍﺳﺖ ﺍﺯ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺷ ِﺮ ‪‬‬
‫ﻭ ﺍﳌﻨﺎﺭ ﻧﻴﺰ ﭼﺸﻴﺪﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ »ﺍِﻟﹼﺎ ‪‬ﻣ ِﻦ ﺍ ﹾﻏ ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﺁﻥ ﻧﭽﺸﺪ ﺍﺯ ﻣﻦ ﺍﺳﺖ‪.‬‬
‫ﻭﺟﻮﺩ » ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻄ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ‪ «...‬ﻣﻴﺎﻥ ﻣﺴﺘﺜﲎ ﻭ ﻣﺴﺘﺜﲎ ﻣﻨﻪ ﻛﻼﻡ ﺭﺍ ﻋﻮﺽ ﻛﺮﺩﻩ‪ ،‬ﺍﮔﺮ ﺁﻥ ﻧﺒﻮﺩ ﻣﻌﻠﻮﻡ ﻣﻰﺷﺪ ﻛﻪ ﻧﻮﺷﺘﮕﺎﻥ ﺍﺯ ﻃﺎﻟﺌﺖ ﻧﻴﺴﺘﻨﺪ ﻭ ﺑﺎ ﻣﻼﺣﻈﻪ ﲨﻠﻪ ﻓﻮﻕ ﻟﺸﻜﺮﻳﺎﻥ ﺳﻪ‬
‫ﮔﺮﻭﻩ ﻣﻰﺷﻮﻧﺪ‪ :‬ﺧﻮﺭﻧﺪﮔﺎﻥ‪ .‬ﻧﭽﺸﻨﺪﮔﺎﻥ‪ .‬ﺑﺎ ﺩﺳﺖ ﺧﻮﺭﻧﺪﮔﺎﻥ‪ .‬ﮔﺮﻭﻩ ﺳﻮﻡ ﺍﺯ ﮔﺮﻭﻩ ﺍﻭﻝ ﺧﺎﺭﺝ ﺷﺪﻩﺍﻧﺪ ﻭﱃ ﺩﺧﻮﻟﺸﺎﻥ ﺑﻪ ﮔﺮﻭﻩ ﺩﻭﻡ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪ .‬ﻭ ﳏﺘﻤﻞ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺟﻨﮓ‬
‫ﺍﺳﺘﻘﺎﻣﺖ ﻧﻜﻨﻨﺪ‪) .‬ﺍﺯ ﺍﳌﻴﺰﺍﻥ(‪.‬‬
‫ﺸ ِﺮ‪‬ﺑ ‪‬ﻪ« ﻣﻰﺁﻣﺪ‪ .‬ﻭﱃ‬
‫ﲔ« ﻇﺎﻫﺮﹰﺍ ﻧﻈﺮ ﺑﻐﺬﺍﺋﻴﺖ ﺁﻥ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﻣﺎﻳﻊ ﺑﻮﺩﻥ ﺑﺪﻟﻴﻞﺁﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺑﻌﺪﻯ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻻ ‪‬ﻳ ﹾﺄ ﹸﻛ ﹸﻠ ‪‬ﻪ ﺍِﻟﹼﺎ ﺍﻟﹾﺨﺎﻃِﺌﻮ ﹶﻥ« ﻭ ﮔﺮﻧﻪ »ﻻ ‪‬ﻳ ‪‬‬
‫ﻭ ﺩﺭ ﺁﻳﻪ »‪ ...‬ﺍِﻟﹼﺎ ِﻣ ‪‬ﻦ ِﻏﺴ‪‬ﻠ ٍ‬
‫ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٩٣:‬ﺍﮔﺮ ﺭﺍﺟﻊ ﺑﻪ ﻋﺪﻡ ﺩﺭ ﲬﺮ ﻗﺒﻞ ﺍﺯ ﲢﺮﱘ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻭﻗﺖ ﻃﻌﻢ ﺩﺭ ﻧﻮﺷﻴﺪﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﺗﻔﺴﲑ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﺎﻛﻞ ﻭ ﺷﺮﺏ ﻫﺮ‬
‫ﺩﻭ ﺻﺎﱀ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﹰﺍ »ﻃِﻌِﻤ‪‬ﻮﺍ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﭼﺸﻴﺪﻥ ﮔﺮﻓﺘﻪ ﭼﻨﺎﻧﻜﻪ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﳘﺎﻥ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺗﻔﺴﲑ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻪ ﻃﻌﺎﻡ ﺣﻼﻝ ﻣﻌﲎ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ‪‬ﺎﻳﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﮋﻩ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭﺑﺎﺭﻩ ﺁﺏ ﺯﻣﺰﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪» :‬ﺍﻧ‪‬ﻬﺎ ﻃﻌﺎﻡ ﻃﻌﻢ ﻭ ﺷﻔﺎﺀ ﺳﻘﻢ« ﺁﻥ ﻃﻌﺎﻡ ﺧﻮﺭﺩﱏ ﻭ ﺷﻔﺎﻯ ﻣﺮﺽ‬
‫ﺍﺳﺖ‪ .‬ﺍﺑﻦ ﺍﺛﲑ ﮔﻮﻳﺪ‪ :‬ﻳﻌﲎ ﺁﺑﺶ ﺷﺨﺺ ﺭﺍ ﺳﲑ ﻣﻰﻛﻨﺪ‪.‬‬
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‫ﻃﻌﻦ = ﺯﺩﻥ ﺑﺎ ﻧﻴﺰﻩ‪ ...‬ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺩﺭ ﻋﻴﺒﮕﻮﺋﻰ ﻭ ﻋﻴﺐ ﮔﺮﻓﱳ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ )ﺭﺍﻏﺐ(‪] .‬ﺗﻮﺑﻪ‪ .[١٢:‬ﺍﮔﺮ ﭘﻴﻤﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺷﻜﺴﺘﻨﺪ ﻭ ﺩﺭ ﺩﻳﻨﺘﺎﻥ ﻋﻴﺐ ﮔﺮﻓﺘﻨـﺪ ﺑـﺎ‬
‫ﭘﻴﺸﻮﺍﻳﺎﺕ ﻛﻔﺮ ﲜﻨﮕﻴﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺗﻮﺑﻪ‪ ،١٢:‬ﻧﺴﺎﺀ‪.٤٦:‬‬
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‫ﺤﺪ‪ .«‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﲡﺎﻭﺯ ﺣﺪ‪ ‬ﺩﺭ ﮔﻨﺎﻩ ﻣﻰﺩﺍﻧﺪ ﻭ ﺩﺭ ﻃﻐﻴﺎﻥ ﺁﺏ ﺍﺳﺘﻌﺎﺭﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻃﻐﻴﺎﻥ ﺍﺯ »ﻃﹶﻐ‪‬ﻰ‬
‫ﻃﻐﻴﺎﻥ = ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ‪» .‬ﻃﺰﻏﻰ ﻃﹸﻐ‪‬ﻴﺎﻧ ﹰﺎ‪ :‬ﺟﺎ ‪‬ﻭ ‪‬ﺯ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ﻭ‪‬ﺍ ﹾﻟ ‪‬‬
‫ﺍﻟﹾﻤﺎ ُﺀ ﻳ‪‬ﻄﹾﻐﻰ« ﺑﻪ ﻣﻌﲎ ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ‪ ‬ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﺭ ﻃﻐﻴﺎﻥ ﺁﺏ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻮﺯﻳﻦ ﻣﺜﻞ‪] :‬ﺭﲪﻦ‪ .[٨:‬ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻌﲎ ﺁﻥ ﻣﻄﻠﻖ ﲡﺎﻭﺯ ﺍﺯ ﺣﺪ‪ ‬ﺍﺳﺖ‬
‫ﻭ ﺁﻥ ﺑﻪ ﮔﻨﺎﻩ ﻭ ﻃﻐﻴﺎﻥ ﺁﺏ ﻭ ﻏﲑﻩ ﺗﻄﺒﻴﻖ ﻣﻰﺷﻮﺩ ﻛﻪ ﮔﻨﺎﻫﻜﺎﺭ ﺍﺯ ﺣﺪ ﺧﻮﻳﺶ ﲡﺎﻭﺯ ﻛﺮﺩﻩ ﻭ ﮔﺮﻧﻪ ﺣﺪ‪ ‬ﺍﻭ ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﻧﻴﻜﻮﻛـﺎﺭﻯ ﺍﺳـﺖ‪] .‬ﻃـﻪ‪]،[٢٤:‬ﺣﺎﻗـﺔ‪،[١١:‬‬
‫]ﺍﺳﺮﺍﺀ‪.[٦٠:‬‬
‫ﻃﻐﻮﻯ‪ :‬ﺍﺳﻢ ﺍﺳﺖ ﺍﺯ ﻃﻐﻴﺎﻥ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﻫﻮﺩ‪ .[١١:‬ﲦﻮﺩ ﺑﻪ ﻭﺍﺳﻄﻪ ﻃﻐﻴﺎﱏ ﻛﻪ ﺩﺍﺷﺖ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩ‪.‬‬
‫ﻃﺎﻏﻴﺔ‪ :‬ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺳﺖ ﺍﺯ ﻃﻐﻴﺎﻥ‪].‬ﺣﺎﻗﺔ‪ .[٥:‬ﳎﻤﻊ ﺁﻥ ﺭﺍ ﻣﺼﺪﺭ ﮔﻔﺘﻪ ﻣﺜﻞ ﻋﺎﻓﻴﺔ ﻳﻌﲎ ﲦﻮﺩ ﺑﻪ ﺳﺒﺐ ﻃﻐﻴﺎﻧﺶ ﻫﻼﻙ ﺷﺪ ﻭﱃ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺻﺎﻋﻘﻪ ﻃﺎﻏﻴﻪ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﺻ ٍﺮ ﻋﺎ‪‬ﺗ‪‬ﻴ ٍﺔ« ﻟﻔﻆ »ﺑﺮﻳﺢ« ﻗﺮﻳﻨﻪ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻃﺎﻏﻴﻪ‪ ،‬ﺻﺎﻋﻘﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﺩﺭ‬
‫ﺻ ‪‬ﺮ ‪‬‬
‫ﺢ ‪‬‬
‫ﺍﺯ ﺣﺪ‪ ‬ﮔﺬﺷﺖ ﻭ ﻧﺎﺑﻮﺩﺷﺎﻥ ﻛﺮﺩ‪ ،‬ﺩﺭ ﺁﻳﻪ ﻣﺎ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ﺍﹶﻣ‪‬ﺎ ﻋﺎ ‪‬ﺩ ﹶﻓﺎﹸﻫ‪‬ﻠِﻜﹸﻮﺍ ﺑِﺮﻳ ٍ‬
‫ﺻﺪﺩﺑﻴﺎﻥ ﻋﺬﺍﰉ ﺍﺳﺖ ﻛﻪ ﻫﻼﻛﺸﺎﻥ ﻛﺮﺩ‪ .‬ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺩﺭ »ﲦﻮﺩ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫* ]ﳒﻢ‪ .[٥٢:‬ﺑﻪ ﻧﻈﺮﻡ »ﺍﹶﻃﹾﻐﻰ« ﺫﻛﺮ ﻋﺎﻡ ﺑﻌﺪ ﺍﺯ ﺧﺎﺹ ﺍﺳﺖ ﻛﻪ ﻃﻐﻴﺎﻥ ﺍﻋﻢ ﺍﺯ ﻇﻠﻢ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺎﺋﺪﻩ‪ .[٦٤:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺫﻛﺮ ﺧﺎﺹ ﺑﻌﺪ ﺍﺯ ﻋﺎﻡ ﺍﺳﺖ ﻛﻪ ﻣﻔﺮ ﺍﺧﺺ‪ ‬ﺍﺯ ﻃﻐﻴﺎﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻃﻔﻒ = ]ﻣﻄﻔﹼﻔﲔ‪ .[٢-١:‬ﺗﻄﻔﻴﻒ ﺑﻪ ﻣﻌﲎ ﻛﻢ ﻛﺮﺩﻥ ﭘﻴﻤﺎﻧﻪ ﻭ ﻭﺯﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ ﻭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ( ﻃﻔﻴﻒ ﺑﻪ ﻣﻌﲎ ﭼﻴﺰ ﻗﻠﻴﻞ ﺍﺳﺖ ﮔﻮﻳﺎ ﭼﻮﻥ ﻛﻢ ﻛﺮﺩﻥ ﺩﺭ ﭘﻴﻤﺎﻧﻪ ﻭ ﻭﺯﻥ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﺍﺻﻞ ﺟﻨﺲ ﻗﻠﻴﻞ ﺍﺳﺖ ﻟﺬﺍ ﺍﺯ ﻃﻔﻒ ﺁﻣﺪﻩ‪ .‬ﻳﻌﲎ ﻭﺍﻯ ﺑﺮ ﻛﻢ ﻓﺮﻭﺷﺎﻥ‪ ،‬ﭼﻮﻥ ﺍﺯ ﻣﺮﺩﻡ ﺍﺧﺬ ﻛﻴﻞ ﻛﻨﻨﺪ ﲤﺎﻡ ﻣﻰﮔﲑﻧﺪ ﻭ ﭼﻮﻥ ﺑﺮﺍﻯ ﻓﺮﻭﺧﱳ ﺑﻪ ﺁ‪‬ﺎﭘﻴﻤﺎﻧﻪ ﻭ ﻭﺯﻥ ﳕﺎﻳﻨﺪ‬
‫ﻛﻢ ﻛﻨﻨﺪ‪.‬‬
‫ﺁﻳﻪ ﺩﻭﻡ ﻣﻌﻨﺎﻯ ﺗﻄﻔﻴﻒ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺍﻭﻝ ﺑﺎ ﻣﻼﺣﻈﻪ ﺩﻭﻡ ﺧﻠﻖ ﺑﺪﻯ ﺭﺍ ﳎﺴﻢ ﻣﻰﻛﻨﺪ ﻭ ﮔﺮﻧﻪ ﺑﻪ ﺗﻨﻬﺌﻰ ﻛﺎﺭ ﺑﺪﻯ ﻧﻴﺴﺖ ﻭ ﺍﻛﺘﻴﺎﻝ ﺑﻪ ﻣﻌﲎ ﺍﺧﺬ ﻛﻴﻞ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺭﺳﻮﻝ ﺧﺪﺍ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭﺍﺭﺩ ﻣﺪﻳﻨﻪ ﺷﺪﻧﺪ ﻣﺮﺩﻡ ﺁﻥ ﺍﺯ ﺑﺪﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺩﺭ ﭘﻴﻤﺎﻧﻪ ﺑﻮﺩﻧﺪ ﻭ ﭼﻮﻥ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﭘﻴﻤﺎﻧﻪ ﺭﺍ ﺩﺭﺳﺖ ﻛﺮﺩﻧﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻄﻔﻔﲔ ﻣﺪﱏ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﳎﻤﻊ ﻣﻜﹼﻰ ﻭ ﻣﺪﱏ ﺑﻮﺩﻥ ﺁﻥ ﺭﺍ ﳐﺘﻠﻒ ﻓﻴﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﻟﻔﻆ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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 ‫ﻃﻔﻖ = ﺷﺮﻭﻉ ﻛﺮﺩﻥ‪ .‬ﻭ ﺁﻥ ﳐﺘﺺ ﺑﻪ ﺍﺛﺒﺎﺕ ﺍﺳﺖ ﻭ »ﻣﺎﻃﻔﻖ« ﮔﻔﺘﻪ ﳕﻰﺷﻮﺩ ]ﺹ‪ .[٣٣:‬ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﻧﺰﺩ ﻣﻦ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ ﭘﺲ ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﺪﺳﺖ ﻛﺸﻴﺪﻥ ﺑـﺮ ﺳـﺎﻗﻬﺎ ﻭ‬
‫ﮔﺮﺩ‪‬ﺎﻯ ﺁ‪‬ﺎ‪] .‬ﺍﻋﺮﺍﻑ‪ ،[٢٢:‬ﻃﻪ‪ .١٢١:‬ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﺑﺮ ﻋﻮﺭﺕ ﺧﻮﻳﺶ ﺍﺯ ﺑﺮﮒ ﺩﺭﺧﺘﺎﻥ ﺑﺎﻍ ﻣﻰﭼﺴﺒﺎﻧﺪﻧﺪ‪ .‬ﺍﻳﻦ ﻟﻔﻆ ﺗﻨﻬﺎ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺱ« ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻛﻮﭼﻚ ﻫﺮ ﭼﻴﺰ ﻃﻔﻞ‬
‫ﲑ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻃﻔﻞ = ﺑﭽﻪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻃﻔﻞ ﺗﺎ ﻭﻗﱴ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻓﺮﺯﻧﺪ‪ ،‬ﺑﺪﻧﺶ ﻧﺮﻡ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﺍﻃﱢ ﹾﻔ ﹸﻞ‪ :‬ﺍﻟﺼ‪‬ﻐ ‪‬‬
‫ﺞ« ﻳﻌﲎ ﺍﻭ ﺩﺭ ﺣﺎﺟﺘﻬﺎﻯ ﻛﻮﭼﻚ ﺑﺮﺍﻯ ﻣﻦ ﺗﻼﺵ ﻣﻰﻛﻨﺪ‪ .‬ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﻣﻌﲎ ﺍﻭﱃ ﺁﻥ ﺭﺍ ﻣﺜﻞ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﮔﻮﻳﻨﺪ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳﺴ‪‬ﻌﻰ ﱃ ﰱ ﺍﹶﻃﹾﻔﺎ ِﻝ ﺍ ﹾﻟﺤ‪‬ﻮﺍِﺋ ِ‬
‫]ﺣﺞ‪ .[٥:‬ﻃﻔﻞ ﺩﺭ ﻭﺍﺣﺪ ﻭ ﲨﻊ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻛﻪﺁﻥ ﺍﺳﻢ ﺟﻨﺲ ﻭ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ]ﻧﻮﺭ‪ .[٣١:‬ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﲨﻊ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ‬
‫ﺝ ﹸﻛﻞﱠ ﻭﺍ ِﺣ ٍﺪ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ« ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﲨﻊ ﺁﻥ ﺍﻃﻔﺎﻝ ﺍﺳﺖ ]ﻧﻮﺭ‪ .[٥٩:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻭ ﺁﻳﻪ ‪ ٦٧‬ﻏﺎﻓﺮ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ‪ :‬ﻃﻔﻞ ﺑﻪ ﻣﻌﲎ ﺑﭽﻪ ﺍﺳﺖ ﺑﺮ‬
‫ﺨ ِﺮ ‪‬‬
‫»‪‬ﻧ ‪‬‬
‫ﭘﺴﺮ ﻭ ﺩﺧﺘﺮ ﻭ ﲨﻊ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪.‬‬
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‫ﺐ ﹶﻟ ‪‬ﻬ‪‬ﺒ ‪‬ﻪ«‪ .‬ﺍﻃﻔﺎﺀ‪ :‬ﺧﺎﻣﻮﺵ ﻛﺮﺩﻥ ]ﺗﻮﺑﻪ‪ .[٣٢:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺑﺎ ﺍﻟﻘﺎﺀ ﺷﺒﻬﻪ ﻭ ﻏﲑﻩ‬
‫ﺝ‪ :‬ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﻃﻔﻰﺀ = ﺧﺎﻣﻮﺵ ﺷﺪﻥ‪» .‬ﻃﹶﻔﹶﺎ ﺍﻟﺴ‪‬ﺮﺍ ‪‬‬
‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﺍ ﺑﺎﻃﻞ ﻛﻨﻨﺪ ﺑﻪ ﺷﺨﺼﻰ ﺗﺸﺒﻴﻪ ﻛﺮﺩﻩ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﺎ ﭘﻒ ﺩﻫﺎﻥ ﻧﻮﺭ ﻋﻈﻴﻤﻰ ﺭﺍ ﺧﺎﻣﻮﺵ ﻛﻨﺪ ﻫﻜﺬﺍ ﺩﺭ ﺁﻳﻪ ]ﺻﻒ‪.[٨:‬‬
‫ﻛﻪ ﺁﻥ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ﻛﺘﺎﺏ ﺍﺳﺖ‪ .‬ﺁﻳﻪ‪] :‬ﻣﺎﺋﺪﻩ‪ .[٦٤:‬ﺍﻳﻀﹰﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻫﻞ ﻛﺘﺎﺏ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﱘ ﻣﺎﺩ‪‬ﻩ ﻓﻘﻂ ﺳﻪ ﺻﻴﻐﻪ ﻓﻮﻕ ﺩﺭ ﻛﻠﺒﺎﻡ ﺍﻟﻠﹼﻪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻃﻞ = ﺑﻪ ﻓﺘﺢ )ﻁ( ﺑﺎﺭﺍﻥ ﺧﻔﻴﻒ‪ .‬ﺑﻪ ﻗﻮﱃ ﺧﻔﻴﻒﺗﺮﻳﻦ ﺑﺎﺭﺍﻥ‪ .‬ﺑﻪ ﻗﻮﱃ ﺷﺒﻨﻢ ﻭ ﺑﻪ ﻗﻮﱃ ﺑﺎﻻﺗﺮ ﺍﺯ ﺷﺒﻨﻢ ﻭ ﭘﺎﺋﲔﺗﺮ ﺍﺯ ﺑﺎﺭﺍﻥ )ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ( ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺍﺿﻌﻒ ﺍﳌﻄﺮ ﻭ ﻃﱪﺳﻰ ﻣﻄﺮ‬
‫ﺻﻐﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻘﺎﺑﻞ ﺁﻥ ﻭﺍﺑﻞ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺑﺎﺭﺍﻥ ﺷﺪﻳﺪ ]ﺑﻘﺮﻩ‪ .[٢٦٥:‬ﻣﺎﻧﻨﺪ ﺑﺎﻏﻰ ﻛﻪ ﺩﺭ ﻣﻜﺎﻥ ﺑﻠﻨﺪﻯ ﺍﺳﺖ‪ ،‬ﺑﻪﺁﻥ ﺑﺎﺭﺍﻥ ﺗﻨﺪ ﺭﺳﻴﺪﻩ ﻭ ﻣﻴﻮﻩ ﺧﻮﺩ ﺭﺍ ﭼﻨﺪ ﻣﻘﺎﺑﻞ ﺩﺍﺩﻩ ﻭ‬
‫ﺍﮔﺮ ﺑﺎﺭﺍﻥ ﺗﻨﺪ ﻧﺮﺳﻴﺪﻩ ﭘﺲ ﺑﺎﺭﺍﻥ ﺧﻔﻴﻒ ﺭﺳﻴﺪﻩ ﺑﺎﺯ ﻣﻴﻮﻩ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻳﻪ ﺩﺭ ﺑﻴﺎﻥ ﻧﺘﻴﺠﻪ ﺍﻧﻔﺎﻕ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍﺳﺖ ﻛﻪ ﺣﺘﻤﹰﺎ ﻧﺘﻴﺠﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻛﻢ ﺑﺎﺷﺪ ﻳﺎ ﺯﻳﺎﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ‬
‫ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺋ ِﺔ ِﻣ ‪‬ﻦ ﺯ‪‬ﻭ‪‬ﺟِﻬﺎ‪ :‬ﺑﺎﻧﺖ« ﺍﻳﻀ ﹰﺎ ﺑﻪ ﻣﻌﲎ ﻃﻼﻕ ﺩﺍﺩﻥ )ﻛﻨﺎﺭ ﻛﺮﺩﻥ ﺯﻭﺟﻪ( ﺁﻣﺪﻫﺪﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻃﻼﻕ ﺑﻪ ﻣﻌﲎ‬
‫ﻃﻼﻕ = ﺟﺪﺍﺋﻰ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ » :‬ﹶﻃ ﹶﻠ ﹶﻘ ِ‬
‫ﺗﻄﻠﻴﻖ ﺍﺳﺖ ﻣﺜﻞ ﻛﻼﻡ ﻭ ﺳﻼﻡ ﺑﻪ ﻣﻌﲎ ﺗﻜﻠﻴﻢ ﻭ ﺗﺴﻠﻴﻢ‪.‬‬
‫ﺁﻳﻪ ]ﺑﻘﺮﻩ‪] .[٢٢٧:‬ﺑﻘﺮﻩ‪ .[٢٢٩:‬ﺑﻪ ﻣﻌﲎ ﺛﺎﱏ ﺍﺳﺖ‪ .‬ﺍﻧﻄﻼﻕ‪ :‬ﺑﻪ ﻣﻌﲎ ﺭﻓﱳ ﻭ ﮔﺸﺎﺩﻩ ﺭﻭﺋﻰ ﻭ ﺭﻭﺍﱏ ﺯﺑﺎﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻫﻞ ﻟﻐﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻨﻬﺎ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻣﻌﻨﺎﻯ ﺍﻭﻝ‬
‫ﻣﻰﺑﺎﺷﻨﺪ‪.‬‬
‫]ﻛﻬﻒ‪ .[٧١:‬ﻳﻌﲎ‪ :‬ﺭﻓﺘﻨﺪ ﺗﺎ ﭼﻮﻥ ﺑﻪ ﻛﺸﱴ ﺳﻮﺍﺭ ﺷﺪﻧﺪ ﺁﻥ ﺭﺍ ﺳﻮﺭﺍﺥ ﻛﺮﺩ‪] .‬ﺹ‪ .[٦:‬ﻳﻌﲎ ﺍﺷﺮﺍﻑ ﻗﺮﻳﺶ ﺍﺯ ﭘﻴﺶ ﺍﰉ ﻃﺎﻟﺐ ﺑﺮﻓﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺑﺮﻭﻳﺪ ﻭ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺧﺪﺍﻳﺎﻥ‬
‫ﺧﻮﻳﺶ ﭘﺎ ﺑﺮ ﺟﺎ ﺑﺎﺷﻴﺪ‪.‬‬
‫ﺖ ﻃﹶﻠﻴﻖ‪ «‬ﻳﻌﲎ ﺍﻓﻀﻞ ﺍﳝﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺑﺮﺍﺩﺭ ﻣﺴﻠﻤﺎﻥ ﮔﺸﺎﺩﻩ ﺭﻭ‬
‫ﻀ ﹸﻞ ﺍﻟﹾﺎﳝﺎ ﹶﻥ ﹶﺍ ﹾﻥ ‪‬ﺗ ﹶﻜﻠﱠ ‪‬ﻢ ﺍﹶﺧﺎ ‪‬ﻙ ‪‬ﻭ ﹶﺍ ‪‬ﻧ ‪‬‬
‫ﺩﺭ ﻛﺮﳝﻪ‪] :‬ﺷﻌﺮﺍﺀ‪ .[١٣:‬ﻣﺮﺍﺩ ﺭﻭﺍﱏ ﺯﺑﺎﻥ ﺍﺳﺖ ﺩﺭ ‪‬ﺎﻳﻪ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﹶﺍ ﹶﻓ ‪‬‬
‫ﺳﺨﻦ ﮔﻮﺋﻰ ﻭﱃ ﺍﻳﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﻃﻼﻕ‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻃﻼﻕ ﺑﺎﺯ ﻛﺮﺩﻥ ﻋﻘﺪ ﻧﻜﺎﺡ ﺍﺳﺖ ﺍﺯ ﺟﺎﻧﺐ ﺯﻭﺝ ﺑﻪ ﻋﻠﱴ ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺍﻧﻄﻼﻕ )ﺭﻓﱳ ﻭ ﻛﻨﺎﺭ ﺷﺪ( ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻃﻼﻕ ﺑﺎﺁﻥ ﻛﻪ ﺳﺒﺐ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺑﻪ ﻣﻮﺟﺐ ﺭﻭﺍﻳﺎﺕ ﺍﺑﻀﻎ ﺍﳊﻼﻝ ﻋﻨﺪﺍﻟﻠﹼﻪ ﻭﱃ ﭼﺎﺭﻩﺍﻯ ﺍﺯ ﲡﻮﻳﺰ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﻭ ﺟﻮﺩﺵ ﺍﺯ ﺿﺮﻭﺭﻳﺎﺕ ﺯﻧﺪﮔﻰ ﺍﺳﺖ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺯﻭﺟﲔ ﺗﻮﺍﻓﻖ ﺍﺧﻼﻗﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻳﺎ ﻋﻠﻞ ﺩﻳﮕﺮﻯ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ ﻳﺎ ﻣﺮﺩ ﻳﻜﻰ ﺍﺯ ﺩﻳﮕﺮﻯ ﺗﻨﻔﹼﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﲢﺮﱘ ﻃﻼﻕ ﺉ ﻋﺪﻡ ﺍﺟﺎﺯﻩ ﺟﺪﺍﺋﻰ‪ ،‬ﻣﻮﺟﺐ ﺍﺯ ﺑﲔ‬
‫ﺭﻓﱳ ﺁﺯﺍﺩﻯ ﻭ ﺭﻓﺎﻩ ﺯﻥ ﻭ ﻣﺮﺩ ﺍﺳﺖ‪ ،‬ﻫﻴﭻ ﻋﻘﻞ ﻭ ﻭﺟﺪﺍﱏ ﺑﻪ ﭼﻨﲔ ﳏﺮﻭﻣﻴﺖ ﻭ ﭼﻨﲔ ﺟﻬﻨ‪‬ﻢ ﺳﻮﺯﺍﻥ ﻓﺘﻮﻯ ﳕﻰﺩﻫﺪ‪ .‬ﻫﺮ ﻗﺎﻧﻮﻥ ﻭ ﺩﻳﲎ ﻛﻪ ﻃﻼﻕ ﺭﺍ ﲢﺮﱘ ﻛﻨﺪ ﺑﺮ ﺧﻼﻑ ﻓﻄﺮﺕ‬
‫ﺑﺸﺮ ﻗﺪﻡ ﺑﺮﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺍﺳﻼﻡ ﺑﺎﺁﻥ ﻛﻪ ﻃﻼﻕ ﺭﺍ ﻣﻜﺮﻭﻩ ﻣﻰﺩﺍﻧﺪ ﺁﻥ ﺭﺍ ﺍﻣﻀﺎﺀ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﻠﻴﺴﺎ ﺑﻪ ﺍﻃﻼﻕ ﳐﺎﻟﻒ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﲢﺮﱘ ﻣﻰﻛﻨﺪ ﻭﱃ ﻋﻠﻰ ﺭﻏﻢ ﻛﻠﻴﺴﺎ ﺩﺍﺩﮔﺎﻫﻬﺎﻯ ﺩﻧﻴﺎﻯ ﻣﺴﻴﺤﻴ‪‬ﺖ ﺳﺎﻻﻧﻪ ﺣﻜﻢ ﻫﺰﺍﺭﺍﻥ ﻃﻼﻕ ﺭﺍ ﺻﺎﺩﺭ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﻳﻦ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﻪ ﺁﻥ‬
‫ﺟﻬﺖ ﻛﻪ ﻃﻼﻕ ﺿﺮﻭﺭﻯ ﻓﻄﺮﺕ ﺑﺸﺮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺩﻳﻦ ﭘﺎﻙ ﺍﺳﻼﻡ ﻃﻼﻕ ﺑﺪﺳﺖ ﻣﺮﺩ ﺍﺳﺖ ﻭ ﺯﻥ ﺩﺭ ﺁﻥ ﻣﺴﺘﻘﻞ ﻧﻴﺴﺖ ﻣﮕﺮﺁﻥ ﻛﻪ ﻣﺮﺩ ﺍﻭ ﺭﺍ ﻭﻛﻴﻞ ﻛﻨﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺑﺮﻭﺯ ﻋﻠﻠﻰ ﺧﻮﺩ ﺭﺍ ﻃﻼﻕ ﺩﻫﺪ ﻭﱃ ﺍﻳﻦ ﺑﺪﺍﻥ ﻣﻌﲎ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﺯﻥ ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﺩﺭ ﺩﺳﺖ ﻣﺮﺩ ﺁﻟﺖ ﰉ ﺍﺭﺍﺩﻩﺍﻯ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻗﺎﻧﻮﻥ ﻭ ﺣﺎﻛﻢ ﺷﺮﻉ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺭ ﻣﻮﺍﺭﺩ ﲞﺼﻮﺻﻰ ﻛﻪ ﺻﻼﺡ ﺑﺪﺍﻧﺪ ﺯﻥ ﺭﺍ ﺑﺪﻭﻥ ﺍﺟﺎﺯﻩ ﻣﺮﺩ ﻣﻄﻠﻘـﻪ‬
‫ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺩﺳﺖ ﻭﻯ ﺁﺯﺍﺩ ﳕﺎﻳﺪ‪ .‬ﺗﻔﺼﻴﻞ ﻣﻄﻠﺐ ﺩﺭ ﻓﻘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﺯﺩﻭﺍﺝ ﻭ ﻃﻼﻕ ﻭ ﻣﺮﺍﻋﺎﺕ ﺟﻮﺍﻧﺐ ﻭ ﺣﻘﻮﻕ ﺁﻥ ﺩﻭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻯ ﻫﺴﺖ ﻭ ﻳﻚ ﺳﻮﺭﻩ ﻓﻘﻂ ﺑﻪ ﻧﺎﻡ ﻃﻼﻕ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﻗﺎﻧﻮﱏ ﻣﺜﻞ ﺍﺳﻼﻡ ﺟﻬﺎﺕ ﺍﻳﻦ ﺩﻭ‬
‫ﺍﻣﺮ ﺍﺻﻴﻞ ﺭﺍ ﺑﺮﺭﺳﻰ ﻭ ﻣﺮﺍﻋﺎﺕ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﳏﻠﹼﻞ‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﳏﻠﹼﻞ ﻛﻪ ﺍﺯ ﺗﻮﺍﺑﻊ ﻧﻜﺎﺡ ﻭ ﻃﻼﻕ ﺍﺳﺖ ﲝﺚ ﺷﻮﺩ ﺑﻪ ﻣﻮﺟﺐ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٣٠-٢٢٩:‬ﺷﺨﺺ ﺍﮔﺮ ﺳﻪ ﺑﺎﺭ ﺯﻧﺶ ﺭﺍ ﻃﻼﻕ ﺩﻫﺪ ﺩﻳﮕﺮ ﳕﻰﺗﻮﺍﻧﺪ‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﻧﻜﺎﺡ ﺧﻮﻳﺶ ﺩﺭ ﺁﻭﺭﺩ ﻣﮕﺮﺁﻥ ﻛﻪ ﺯﻥ ﺑﺎ ﻣﺮﺩ ﺍﻭ ﺭﺍ ﻃﻼﻕ ﺩﻫﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺮﺩ ﺍﻭﱃ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﺗﺰﻭﻳﺞ ﳕﺎﻳﺪ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻃﻼﻕ ﺩﻭ ﺩﻓﻌﻪ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﺁﻝﻥ ﺭﺟﻮﻉ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭ ﻣﺘﻌﺎﺭﻑ ﻳﺎ ﺭﻫﺎ ﻛﺮﺩﻥ ﺯﻥ ﺍﺳﺖ ﺑﻌﺪ ﺍﺯ ﲤﺎﻡ ﻋﺪ‪‬ﻩ ﭘﺲ ﺍﮔﺮ ﺑﺎﺭ ﺩﻳﮕﺮ ﻃﻼﻕ ﺩﻫﺪ ﺑﺮ ﻣﺮﺩ ﺣﻼﻝ ﻧﻴﺴﺖ ﺗﺎ ﺑﺎ‬
‫ﺷﻮﻫﺮ ﺩﻳﮕﺮ ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ‪.‬‬
‫ﻋﻠﺖ ﺍﻳﻦ ﺣﻜﻢ ﺑﻨﺎﺑﺮ ﺭﻭﺍﻳﱴ ﻛﻪ ﺻﺪﻭﻕ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﻣﺮﺩﺍﻥ ﻃﻼﻕ ﺭﺍ ﺳﺒﻚ ﻧﺸﻤﺮﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﻠﻌﺒﻪ ﻧﻜﻨﻨﺪ ﻭ ﺯﻧﺎﻥ ﺑﻪ ﺿﺮﺭ‬
‫ﻧﻴﺎﻓﺘﻨﺪ )ﻓﻘﻴﻪ ﻛﺘﺎﺏ ﻃﻼﻕ ﺑﺎﺏ ‪ .٥٧‬ﻋﻠﻞ ﺍﻟﺸﺮﺍﻳﻊ ﺑﺎﺏ ‪ .(٢٧٦‬ﺩﺭ ﺗﻜﺮﺍﺭ ﺍﺯﺩﻭﺍﺝ ﻭ ﻃﻼﻕ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺩﺍﻣﻪ ﺯﻧﺎﺷﻮﺋﻰ ﻏﲑ ﳑﻜﻦ ﺑﻮﺩﻩ ﻭ ﻣﺮﺩ ﺯﻥ ﺭﺍ ﻣﻠﻌﺒﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﭘﺲ ﺍﺯ ﻃﻼﻕ ﺳﻮﻡ ﺩﻳﮕﺮ ﳏﻠﻰ ﺑﺮﺍﻯ ﺭﺟﻮﻉ ﻳﺎ ﻋﻘﺪ ﺟﺪﻳﺪ ﳕﻰﻣﺎﻧﺪ‪ .‬ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻔﺘﻪ‪ :‬ﭘﺲ ﺍﺯ ﺩﻭ ﺩﻓﻌﻪ ﻃﻼﻕ ﻭ ﺭﺟﻮﻉ ﺍﺧﺘﻴﺎﺭ ﻭ ﺍﻣﺘﺤﺎﻥ ﲤﺎﻡ ﻣﻰﺷﻮﺩ‪ ،‬ﻫﺮ ﮔﺎﻩ ﺑﺎﺭ‬
‫ﺳﻮﻡ ﺳﻮﻡ ﻃﻼﻕ ﺩﻫﺪ ﺁﻥ ﻣﺮﺩ ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ ﻭ ﺍﻻﺩﺏ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺴﺘﻪ ﻧﻴﺴﺖ ﺯﻥ ﺭﺍ ﻣﺎﻧﻨﺪ ﺗﻮﭖ ﺑﺎﺯﻯ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻯ ﺑﮕﺬﺍﺭﱘ ﺗﺎ ﻃﻮﺭ ﺩﻟﺶ ﺧﻮﺍﺳﺖ ﺑﺎ ﺍﻭ ﺭﻓﺘﺎﺭ ﻛﻨﺪ‪.‬‬
‫ﻭﱃ ﺁﻧﮕﺎﻩ ﻛﻪ ﺯﻥ ﺑﺎ ﻣﺮﺩ ﺩﻳﮕﺮﻯ ﺍﺯﺩﻭﺍﺝ ﻛﺮﺩ ﺍﮔﺮ ﺍﻭ ﺯﻥ ﺭﺍ ﺑﺮﺍﻯ ﳘﻴﺸﻪ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﻫﻴﭻ ﻭ ﺍﮔﺮ ﺍﻭ ﻧﻴﺰ ﺑﻪ ﻋﻠﻠﻰ ﻃﻼﻕ ﺩﺍﺩ ﺯﻥ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ ﺑﺎ ﻫﺮ ﻛﺲ ﻛﻪ ﺩﻟﺶ ﺧﻮﺍﺳﺖ‬
‫ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﺎ ﺷﻮﻫﺮ ﺍﻭﱃ‪ ،‬ﺍﮔﺮ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻪ ﺯﻧﺎﺷﻮﺋﻰ ﺍﺩﺍﻣﻪ ﺩﻫﻨﺪ »ِﺍ ﹾﻥ ﻇﹶﻨ‪‬ﺎ ﹶﺍ ﹾﻥ ﻳ‪‬ﻘﻴﻤﺎ ﺣ‪‬ﺪ‪‬ﻭ ‪‬ﺩ ﺍﻟﻠﹼ ِﻪ«‪.‬‬
‫ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻛﺎﻣﻼ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺍﺛﺮ ﺳﻮﺀ ﺍﺳﺘﻔﺎﺩﻩ ﺑﻌﻀﻰ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻪ ﺻﻮﺭﺕ ﺯﻧﻨﺪﻩﺍﻯ ﺩﺭ ﺁﻣﺪﻩ ﻛﻪ ﺭﻭﺡ ﺍﺳﻼﻡ ﻭ ﻗﺮﺁﻥ ﺍﺯ ﺁﻥ ﺑﻴﺰﺍﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ‪ :‬ﭼﻮﻥ ﻣﺮﺩﻯ‬
‫ﺑﻪ ﺯﻧﺶ ﺳﻪ ﺩﻓﻌﻪ ﻃﻼﻕ ﺩﺍﺩ ﻭ ﭘﺸﻴﻤﺎﻥ ﺷﺪ ﻭ ﺧﻮﺍﺳﺖ ﺍﻭ ﺭﺍ ﺗﺰﻭﻳﺞ ﻛﻨﺪ‪ ،‬ﺳﺮﺍﻍ ﻳﻚ ﻧﻔﺮ ﻧﺎﺷﻨﺎﺱ ﻣﻰﺭﻭﻧﺪ ﻭ ﺑﻪ ﺍﻭ ﭼﻴﺰﻯ ﻭﻋﺪﻩ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺯﻥ ﺭﺍ ﻋﻘﺪ ﻛﺮﺩﻩ ﭘﺲ ﺍﺯ ﻣﻘﺎﺭﺑﺖ‬
‫ﺑﻼﻓﺎﺻﻠﻪ ﻃﻼﻕ ﺑﺪﻫﺪ ﺗﺎ ﺷﻮﻫﺮ ﺍﻭﻝ ﺩﺭ ﺗﺰﻭﻳﺞ ﺍﻭ ﳏﺬﻭﺭﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﺁﻥ ﻛﻪ ﺑﻪ ﺗﺼﺮﻳﺢ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﻪ ﭼﻨﲔ ﻭ ﭼﻨﺎﻥ ﺷﺨﺺ‬
‫ﻟﻌﻨﺖ ﻛﺮﺩﻩ ﻭ ﻓﻘﻬﺎﺀ ﺩﺭ ﺻﺤﺖ ﺁﻥ ﻋﻘﺪ ﺗﺮﺩﻳﺪ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺤ ﻠﱢ ﹸﻞ ﹶﻟ ‪‬ﻪ« ﻳﻌﲎ ﺧﺪﺍ ﺑﺎﺁﻥ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭ ﳏﻠﻞ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻟﻌﻨﺖ ﻛﻨﺪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﻭﺳﺎﺋﻞ ﺝ ‪ ١٢‬ﻛﺘـﺎﺏ‬
‫ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ ﺍﻟ ﻠﹼ ‪‬ﻪ ﺍ ﹾﻟ ‪‬ﻤ ِ‬
‫ﺍﻟﺘﺠﺎﺭﺓ ﺹ ‪ ٢٢١‬ﻭ ﺩﺭ ﺻﺤﻴﺢﺗﺮ ﻣﺬﻯ ﲢﺖ ﴰﺎﺭﻩ ‪ ١١٢٠-١١١٩‬ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻔﺴﲑ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻛﺸﺎﻑ‪ ،‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻭ ﺍﳌﻨﺎﺭ‬
‫ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻧﻘﻞ ﺷﺪﻩ‪ ،‬ﺍﻳﻀﹰﺎ ﻣﻰﺷﻮﺩ ﺁﻥ ﺭﺍ ﺩﺭ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻭ ‪‬ﺎﻳﻪ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﻣﺎﺩﻩ ﺣﻠﻞ ﻭ ﺩﺭ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭ ﻛﻨﻮﺯ ﺍﳊﻘﺎﺋﻖ ﺑﺎﺏ ﻻﻡ ﻭ ﺳﻨﻦ ﺍﰉ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﻧﻜﺎﺡ ﺑﺎﺏ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﻣﻄﺎﻟﻌﻪ ﻛﺮﺩ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻠﻌﻮﻥ ﺍﺳﺖ ﻛﺴﻰ ﻛﻪ ﺯﱏ ﺭﺍ ﺑﻪ ﻗﺼﺪ ﺣﻼﻝ ﺑﻮﺩﻥ ﺑﻪ ﺷﻮﻫﺮ ﺍﻭﱃ ﺗﺰﻭﻳﺞ ﻛﻨﺪ ﻭ ﻧﻴﺰ ﺷﻮﻫﺮ ﺍﻭﻝ ﻣﻠﻌﻮﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭ ﭼﻨﲔ ﻛﺎﺭﻯ ﺍﳒﺎﻡ ﺷﻮﺩ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳـﻦ‬
‫ﺻﺤﺖ ﭼﻨﲔ ﻋﻘﺪﻯ ﺟﺎﻯ ﺍﺷﻜﺎﻝ ﺍﺳﺖ ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﺩﺭ ﲝﺎﺭ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺣﺪﻳﺚ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺳﻨﺖ ﺑﻪ ﺑﻄﻼﻥ ﺍﻳﻦ ﻋﻘﺪ )ﻋﻘﺪﻯ ﻛﻪ ﻣﺸﺮﻭﻁ ﺑﻄﻼﻕ ﺑﻌـﺪ ﺍﺯ‬
‫ﻣﻘﺎﺭﺑﺖ ﺍﺳﺖ )ﺭﺃﻯ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺑﻨﺎﺑﺮ ﺍﺻﻮﻝ ﺍﻣﺎﻣﻴﻪ ﻗﻮﻝ ﺑﻪ ﺑﻄﻼﻥ ﺍﻗﺮﺏ ﺍﺳﺖ )ﻧﻘﻞ ﺍﺯ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ( ﺷﻴﺦ ﺍﲪﺪ ﺟﺰﺍﻳﺮﻯ ﺩﺭ ﻛﺘﺎﺏ ﺁﻳﺎﺕ ﺍﻻﺣﻜﺎﻡ ‪ -‬ﻗﻼﺋﺪ ﺍﻟﺪﺭﺭ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﻧﻜﺎﺡ ﺑﻪ ﻇﺮﻁ ﻃﻼﻕ ﺑﻌﺪﻯ ﺑﻪ ﻗﺼﺪ ﺍﻳﻨﻜﻪ ﺑﺮ ﺷﻮﻫﺮ ﺍﻭﱃ ﺣﻼﻝ ﺷﻮﺩ ﺁﻧﭽﻪ ﺍﺯ ﺍﺻﺤﺎﺏ )ﻋﻠﻤﺎﺀ ﺍﻣﺎﻣﻴ‪‬ﻪ( ﻧﻘﻞ ﺷﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻘﺪ ﻫﺮ ﺩﻭ ﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬
‫ﺍﺑﻦ ﺭﺷﺪ ﺩﺭﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻣﺎﻡ ﻣﺎﻟﻚ ﺍﻳﻦ ﻋﻘﺪ ﺭﺍ ﻓﺎﺳﺪ ﻭﱃ ﺍﺑﻮﺣﻨﻴﻔﻪ ﻭ ﺷﺎﻓﻌﻰ ﺻﺤﻴﺢ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﮔﻔﺘﻪ‪ :‬ﺳﻔﻴﺎﻥ ﻭ ﺍﻭﺯﺍﻋﻰ ﻭ ﺍﺑﻮﻋﺒﻴﺪﻩ ﻭ ﻣﺎﻟﻚ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ‬
‫ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻳﻦ ﻧﻜﺎﺡ ﻓﺘﻮﻯ ﺩﺍﺩﻩﺍﻧﺪ ﻭﱃ ﺁﻥ ﻧﺰﺩ ﺍﺑﻮﺣﻨﻴﻔﻪ ﺑﺎ ﻛﺮﺍﻫﺖ ﺟﺎﻳﺰ ﺍﺳﺖ‪.‬‬
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‫ﻃﻠﺐ = ﺧﻮﺍﺳﱳ‪ .‬ﻛﺮﻓﱳ ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺟﺴﺘﺠﻮ ﺍﺯ ﻭﺟﻮﺩ ﺷﻰﺀ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﻛﻬﻒ‪ .[٤١:‬ﻳﺎ ﺁﺑﺶ ﺩﺭ ﺯﻣﲔ ﻓﺮﻭ ﺭﻭﺩ ﺩﻳﮕﺮ ﺍﺑﺪﹰﺍ ﺑﻪ ﻃﻠﺐ‪ .‬ﺍﺧﺬ ﺁﻥ ﺭﺍﻫﻰ ﻧﻴﺎﰉ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ]ﺍﻋﺮﺍﻑ‪ .[٥٤:‬ﺑﻪ »ﺣﺜﺚ« ﻭ ﺩﺭﺑﺎﺭﻩ ]ﺣﺞ‪ .[٧٣:‬ﺑﻪ »ﺫﺑﺎﺏ« ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
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‫ﻃﻠﺢ = ﺩﺭﺧﺖ ﻣﻮﺯ ]ﻭﺍﻗﻌﺔ‪ .[٢٩-٢٨:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻃﻠﺢ ﺩﺭﺧﱴ ﺍﺳﺖ ﻭﺍﺣﺪ ﺁﻥ ﻃﻠﺤﻪ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﻭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ‪ :‬ﺩﺭﺧﺖ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﺍﺯ ﺟﻨﺲ ﺩﺭﺧﺘﺎﻥ ﺑﺰﺭﮒ‪ .‬ﺩﺭ‬
‫ﺍﻗﺮﺏ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﻛﻪ ﺷﺘﺮ ﺁﻥ ﺭﺍ ﻣﻰﭼﺮﺩ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺍﺯ ﲨﻠﻪ ﻣﻌﺎﱏ ﺁﻥ ﻣﻴﻮﻩ ﻭ ﻣﻮﺯ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪﺁﻥ ﺩﺭﺧﺖ ﻣﻮﺯ ﺍﺳﺖ‪ .‬ﺑﻪ ﻗﻮﱃ‬
‫ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺳﺎﻳﻪ ﺧﻨﻚ ﻭ ﮔﻮﺍﺭﺍﺋﻰ ﺩﺍﺭﺩ ﺑﻌﻀﻰ ﺩﺭﺧﺖ ﺍﻡ ﻏﻴﻼﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﮔﻠﻬﺎﻯ ﺧﻮﺏ ﻭ ﻋﻄﺮ ﻣﻄﺒﻮﻋﻰ ﺍﺳﺖ‪ .‬ﺍﻫﻞ ﺳﻨﺖ ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﺨ ٍﻞ ﻃﹶﻠﹾﻌ‪‬ﻬﺎ ﻫ‪‬ﻀﻴﻢ‪ «‬ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺁﻥ ﺭﺍ‬
‫ﺢ ﻣ‪‬ﻨ‪‬ﻀ‪‬ﻮ ٍﺩ« ﺧﻮﺍﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺧﻮﺍﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﻃﻠﺢ ﻣﻨﻀﻮﺩ ﭼﻴﺴﺖ؟ ﺁﻥ »ﻃﹶﻠﹾﻊ« ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ‪‬ﻧ ‪‬‬
‫ﻛﻪ‪ :‬ﻣﺮﺩﻯ ﺩﺭ ﳏﻀﺮﺵ » ‪‬ﻭ ﹶﻃ ﹶﻠ ٍ‬
‫ﻋﻮﺽ ﳕﻰﻛﲎ؟ ﻓﺮﻣﻮﺩ ﻗﺮﺁﻥ ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﺩﺳﺖ ﺧﻮﺭﺩﻩ ﳕﻰﺷﻮﺩ‪ ،‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺣﻀﺮﺕ ﳎﺘﱮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﺻﺤﺎﺏ ﻣﺎ ﺁﻥ ﺭﺍ‬
‫ﺍﺯ ﻳﻌﻘﻮﺏ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺘﻢ‪ :‬ﻭ ﻃﻠﺢ ﻣﻨﻀﻮﺩ ﻓﺮﻣﻮﺩ‪ :‬ﻧﻪ ﻭ ﻃﻠﻊ ﻣﻨﻀﻮﺩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻃﻠﺢ ﺩﺭﺧﺖ ﻣﻮﺯ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺎﰱ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻀﺪ ﺑﻪ ﻣﻌﲎ ﭼﻴﺪﻥ ﭼﻴﺰﻯ ﺑﺎﻻﻯ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺁ‪‬ﺎ ﺩﺭ‬
‫ﻛﻨﺎﺭ ﺩﺭﺧﺖ ﻣﻮﺯ ﲞﺼﻮﺻﻰ ﺍﻧﺪ ﻛﻪ ﻣﻴﻮﻩﺍﺵ ﺭﻭﻯ ﻫﻢ ﭼﻴﺪﻩ ﺷﺪﻩ ﺑﻪ ﻫﺮ ﺣﺎﻝ‪ :‬ﻃﻠﺢ ﻧﻜﺮﻩ ﺍﺳﺖ ﳕﻰﺷﻮﺩ ﺑﺎ ﻣﻮﺯﻫﺎﻯ ﺩﻧﻴﺎ ﻗﻴﺎﺱ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
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‫ﺐ ﻃﹸﻠﹸﻮﻋﹰﺎ ‪‬ﻭ ﻣ‪‬ﻄﹾﻠﹶﻌﺎ‪ :‬ﹶﻇ ‪‬ﻬ ‪‬ﺮ«‪ .‬ﺭﺍﻏﺐ ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﻗﺒﻴﻞ ﺁﻣﺪﻥ ﻭ ﺭﻭ ﻛﺮﺩﻥ ﻭ ﺩﺍﻧﺴﱳ ﺍﺯ ﺑﺎﺏ‬
‫ﺲ ‪‬ﻭ ﺍ ﹾﻟ ﹶﻜ ‪‬ﻮ ﹶﻛ ‪‬‬
‫ﻃﻠﻊ = ﻃﻠﻮﻉ ﻭ ﻣﻄﻠﻊ ﺑﻪ ﻣﻌﲎ ﺁﺷﻜﺎﺭ ﺷﺪﻥ ﺍﺳﺖ‪ » .‬ﹶﻃ ﹶﻠ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﺍﺳﺘﻌﺎﺭﻩ ﻣﻰ ﺩﺍﻧﺪ‪.‬‬
‫ﺲ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﻫﺎ ‪‬ﺗ ﹾﻄ ﹸﻠ ‪‬ﻊ ﻋ‪‬ﻠﻰ ﹶﻗ ‪‬ﻮ ٍﻡ‪ «...‬ﺍﺳﻢ ﻣﻜﺎﻥ ﻭ ﺑﻪ ﻣﻌﲎ ﳏﻞ ﻃﻠﻮﻉ‬
‫]ﻃﻪ‪] ،[١٣٠:‬ﻗﺪﺭ‪ [٥:‬ﻣﻄﻠﻊ ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﻭ ﺑﻪ ﻣﻌﲎ ﻃﻠﻮﻉ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ »ﺣ‪‬ﺘ‪‬ﻰ ﺍِﺫﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ‪‬ﻣ ﹾﻄ ِﻠ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻤ ِ‬
‫ﴰﺲ ﺍﺳﺖ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺑﻌﺪﹰﺍ ﺗﻮﺿﻴﺢ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬
‫ﺍﻃﻼﻉ‪ :‬ﺑﻪ ﻣﻌﲎ ﻇﺎﻫﺮ ﺷﺪﻥ ﻭ ﺁﮔﺎﻩ ﻛﺮﺩﻥ ﺍﺳﺖ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﻣﻰﺁﻳﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٧٩:‬ﻳﻌﲎ ﺧﺪﺍ ﻋﺎﺩﺕ ﻧﺪﺍﺷﺖ ﻛﻪ ﴰﺎ ﺭﺍ ﺑﺮ ﻏﻴﺐ ﻣﻄﻠﻊ ﻛﻨﺪ‪.‬‬
‫ﺍﻃﻼﻉ‪ :‬ﺍﺯ ﺑﺎﺏ ﺍﻓﺘﻌﺎﻝ ﺑﻪ ﻣﻌﲎ ﺁﮔﺎﻩ ﺷﺪﻥ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪ .[١٣:‬ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺍﺷﺮﺍﻑ ﻭ ﺍﺯ ﺑﺎﻻ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﺍﺳﺖ ]ﺻﺎﻓﺎﺕ‪ .[٥٥-٥٤:‬ﻳﻌﲎ ﺁﻳﺎ ﴰﺎ ﺍﺯ ﺟﺎﻯ ﻭ ﺣﺎﻝ ﺭﻓﻴﻖ ﻣﻦ‬
‫ﺁﮔﺎﻫﻴﺪ؟ ﭘﺲ ﺳﺮ ﺑﻠﻨﺪ ﻛﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﻭﺳﻂ ﺁﺗﺶ ﺩﻳﺪ‪ .‬ﺑﻌﻀﻰ ﻣﻄﹼﻠﻌﺌﻦ ﺭﺍ ﻧﻴﺰ ﺍﺷﺮﺍﻑ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺠﹶﺄ ﹰﺓ« ﻳﻌﲎ ﺍﮔﺮ ﻧﺎﮔﻬﺎﻥ ﻭ ﰉ ﻣﻘﺪ‪‬ﻣﻪ ﺑﻪ ﺁ‪‬ﺎ ﻧﮕﺎﻩ ﻣﻴﻜﺮﺩﻯ ﻭﱃ‬
‫ﺩﺭ ﺁﻳﻪ‪] :‬ﻛﻬﻒ‪ .[١٨:‬ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ ﺑﻪ ﻣﻌﲎ ﺍﻃﻼﻉ ﻧﺎﮔﻬﺎﱏ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ِ» :‬ﺍﻃﱠ ﹶﻠ ‪‬ﻊ ﻓﹸﻼﻥﹲ ﻋ‪‬ﻠﹶﻴ‪‬ﻨﺎ‪:‬ﺍﹶﺗﺎﻧﺎ ﹸﻓ ‪‬‬
‫ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺍﺷﺮﺍﻑ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﮔﺮﭼﻪ ﺁﻥ ﻧﻴﺰ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﺁﻣﺪﻩ‪ِ» :‬ﺍﻃﱠ ﹶﻠ ‪‬ﻊ ﻋ‪‬ﻠﻰ ﺍﻟﺸ‪ ‬ﻰ ِﺀ‪ :‬ﻋ ِﻠ ‪‬ﻤ ‪‬ﻪ«‪.‬‬
 ‫* ]ﻗﺼﺺ‪ .[٣٨:‬ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ‪ ،‬ﺍﻃﻼﻉ ﺭﺍ ﺑﺎﻻﺭﻓﱳ ﻣﻌﲎ ﻛﺮﺩﻩ ﻳﻌﲎ ﺑﺮﺍﻯ ﻣﻦ ﺑﻨﺎﻯ ﺑﻠﻨﺪﻯ ﺑﺴﺎﺯ ﺗﺎ ﺑﻪ ﻃﺮﻑ ﺧﺪﺍﻯ ﻣﻮﺳﻰ ﺑﺎﻻ ﺭﻭﻡ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ‪‬ﺎﻳﻪ ﻧﻴﺰ ﺫﻛﺮ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫* ]ﳘﺰﻩ‪ .[٧-٦:‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﺷﺮﺍﻑ ﻧﻮﻋﹰﺎ ﺗﻮﺃﻡ ﺑﺎ ﺗﺴﻠﹼﻂ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﺗﻄﱠ ِﻠ ‪‬ﻊ« ﺗﺴﻠﻂ ﻭ ﺍﺳﺘﻴﻼ ﻳﻌﲎ‪ :‬ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪ ﺧﺪﺍ ﻛﻪ ﺑﺮ ﺩﳍﺎﭼﲑﻩ ﺷﻮﺩ‪ :‬ﻭ ﺍﺣﺘﻤﺎﻝ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺑﺮ ﺭﻭﻯ ﻗﻠﺒﻬﺎ ﺁﺷﻜﺎﺭ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﻇﺎﻫﺮﹰﺍ ﺳﺮ ﺯﺩﻥ ﺍﺯ ﻗﻠﺒﻬﺎ ﺍﺳﺖ ﺑﺎ ﺑﺎﻻ ﺭﻓﱳ ﺿﺮﺑﺎﻥ ﺁ‪‬ﺎ ﺑﻪ ﻃﻮﺭ ﺷﺪﻳﺪ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪ ﺧﺪﺍ ﻛﻪ ﺍﺯ ﻗﻠﻮﺏ‬
‫ﺍﻫﻞ ﺁﺗﺶ ﺯﺑﺎﻧﻪ ﻣﻰﻛﺸﺪ‪.‬‬
‫ﺲ ﻃﺮﻑ ﻣﺸﺮﻕ ﺍﺳﺖ ﻛﻪ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺩﺭ ﻣﺴﺎﻓﺖ ﺩﻭﻡ ﺑﻪ ﻃﺮﻑ ﺷﺮﻕ ﻛﺸﻮﺭ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﺧﻮﺍﺑﺎﻧﺪﻥ ﺷﻮﺭﺵ ﺑﺪﻭﻳﺎﻥ ﺭﻓﺖ‪ .‬ﻭ ﮔﺮﻧﻪ ﳏﻠﻰ‬
‫* ]ﻛﻬﻒ‪ .[٩٠:‬ﻣﺮﺍﺩ ﺍﺯ ‪‬ﻣ ﹾﻄ ِﻠ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻤ ِ‬
‫ﺩﺭ ﺯﻣﲔ ﻧﻴﺴﺖ ﻛﻪ ﺁﻓﺘﺎﺏ ﺍﺯ ﺁﳒﺎ ﺧﺎﺭﺝ ﺷﻮﺩ ﻭ ﺯﻣﲔ ﺑﺎ ﺍﻓﺘﺎﺏ ﺩﺭ ﺣﺪﻭﺩ ﺻﺪﻭ ﭘﻨﺠﺎﻩ ﻣﻴﻠﻴﻮﻥ ﻛﻴﻠﻮﻣﺘﺮ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ ﻭ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺍﻋﺘﺒﺎﺭﻯ ﺍﺳﺖ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻇﻬﻮﺭﻭ ﻏﺮﻭﺏ‬
‫ﺁﻓﺘﺎﺏ‪.‬‬
‫ﻃﻠﻮﻉ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﻣﻌﲎ ﺑﻪ ﺭﻭﺯ ﺍﺳﺖ ﺑﻪ ﳘﲔ ﻣﻨﺎﺳﺒﺖ ﺑﻪ ﻣﻴﻮﻩ ﻭ ﻏﻨﭽﻪ ﻭ ﮔﻞ ﻃﻠﻊ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﺩﺭﺧﺖ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ‪] .‬ﺍﻧﻌﺎﻡ‪ .[٩٩:‬ﺍﺯ ﺩﺭﺧﺖ ﺧﺮﻣـﺎ ﺍﺯ‬
‫ﻣﻴﻮﻩﺍﺵ ﺧﻮﺷﻪﻫﺎﻯ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢ ﻳﺎ ﺳﻬﻞ ﺍﻻﺧﺬ ﺭﻭﻳﺎﻧﺪﱘ‪ .‬ﺍﻳﻀﹰﺎ ]ﻕ‪ .[١٠:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻃﻠﻊ ﺍﻭﻟﲔ ﻇﻬﻮﺭ ﻣﻴﻮﻩ ﺧﺮﻣﺎﺳﺖ ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻣﻴﻮﻩ ﺧﺮﻣﺎ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﮔﺬﺷﺖ ﳘﭽﻨﲔ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ .[١٤٨:‬ﻭ ﺁﻳﻪ ]ﺻﺎﻓﺎﺕ‪ .[٦٥:‬ﺩﺭﺑﺎﺭﻩ ﺩﺭﺧﺖ ﺯﻗﹼﻮﻡ ﺍﺳﺖ‬
‫ﺩﺭ ﺍﻗﺮﺏ ﻋﻼﻭﻩ ﺍﺯ ﻣﻴﻮﻩ ﺁﻥ ﺭﺍ ﭼﻴﺰﻯ ﻛﻪ ﻣﺎﻧﻨﺪ ﺩﻭ ﻧﻌﻞ ﺭﻭﻯ ﻫﻢ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﺖ ﺍ ﹾﻟ ِﻤ ‪‬ﺮﹶﺋ ﹸﺔ« ﻳﻌﲎ ﺣﺎﺋﺾ ﺷـﺪ‪.‬‬
‫ﻃﻤﺚ = ﺧﻮﻥ ﺣﻴﺾ‪ .‬ﻭ ﺍﺯﺍﻟﻪ ﺑﻜﺎﺭﺕ‪ .‬ﻃﺎﻣﺚ ﺑﻪ ﻣﻌﲎ ﺣﺎﺋﺾ ﺍﺳﺖ )ﺭﺍﻏﺐ( ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﻃﻤﺚ ﺑﻪ ﻣﻌﲎ ﺧﻮﻥ ﺣﻴﺾ ﺍﺳﺖ » ﹶﻃ ‪‬ﻤﹶﺜ ِ‬
‫ﻚ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ ‪‬ﻊ ﻗﹶﺒ‪‬ﻠﹶﻨﺎ ﹶﺍ ‪‬ﺣﺪ‪ «‬ﻛﺴﻰ ﭘﻴﺶ ﺍﺯ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﭼﺮﺍﮔﺎﻩ ﺩﺳﺖ ﻧﺰﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺚ ﺫِﻟ ‪‬‬
‫ﺍﻳﻀﺎﹰ‪ ،‬ﺑﺎ ﺍﺯﺍﻟﻪ ﺑﻜﺎﺭﺕ ﺧﻮﻧﲔ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻭ ﻏﲑﻩ ﻣﺲ‪ ‬ﻣﻌﲎ ﺷﺪﻩ ﮔﻮﻳﻨﺪ‪» :‬ﻣﺎ ﹶﻃ ‪‬ﻤ ﹶ‬
‫ﺭﺍﻏﺐ ﺁﻥ ﺭﺍﺍﺳﺘﻌﺮﺍﻩ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ]ﺭﲪﻦ‪ .[٧٤-٥٦:‬ﻳﻌﲎ ﺣﻮﺭﻳﺎﻥ ‪‬ﺸﱴ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﻧﻪ ﺍﻧﺴﻰ ﺧﻮﻧﲔ ﻭ ﺍﺯﺍﻟﻪ ﺑﻜﺎﺭﺕ ﻛﺮﺩﻩ ﻭ ﻧﻪ ﺟﻨ‪‬ﻰ‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺟﻦ‪ ‬ﻫﻢ ﺍﺯﺍﻟﻪ ﺑﻜﺎﺭﺕ ﺗﻮﺍﻧﺪ ﻛﺮﺩ‪.‬‬
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‫ﻃﻤﺲ = ﻃﻤﺲ ﻭ ﻃﻤﻮﺱ ﺑﻪ ﻣﻌﲎ ﻛﻬﻨﻪ ﺷﺪﻥ ﻭ ﳏﻮ ﺷﺪﻥ ﻭ ﻧﻴﺰ ﳏﻮ ﻭ ﻫﻼﻙ ﻛﺮﺩﻥ ﺍﺳﺖ ﻣﺘﻌﺪﻯ ﻭ ﻻﺯﻡ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺻﺤﺎﺡ‪ ،‬ﻗﺎﻣﻮﺱ‪ ،‬ﺍﻗﺮﺏ(‪.‬‬
‫ﺭﺍﻏﺐ ﺍﺯﺍﻟﻪ ﺍﺛﺮ ﺑﻪ ﻃﻮﺭ ﳏﻮ ﻭ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﳏﻮ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺍﺯﺍﻟﻪ ﺍﺛﺮ ﻫﻢ ﻧﻮﻋﻰ ﳏﻮ ﻛﺮﺩﻥ ﺍﺳﺖ‪] .‬ﻳﻮﻧﺲ‪ .[٨٨:‬ﻳﻌﲎ ﺧﺪﺍﻳﺎ ﺍﻣﻮﺍﻝ ﺁ‪‬ﺎ ﺭﺍ ﳏﻮ ﻭ ﻫﻼﻙ ﻛﻦ‬
‫ﻭ ﺩﳍﺎﻳﺸﺎﻥ ﺭﺍ ﺳﺨﺖ ﮔﺮﺩﺍﻥ‪ .‬ﭼﻮﻥ ﻃﻤﺲ ﻋﺎﺭﺽ ﺑﺮ ﭼﻴﺰ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎ »ﻋﻠﻰ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﮔﻮﺋﻰ ﺭﻭﻯ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫]ﻗﻤﺮ‪ .[٣٧:‬ﻣﻴﻬﻤﺎﻧﺎﻧﺶ ﺭﺍ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻨﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﭼﺸﻤﺎﻧﺸﺎﻥ ﺭﺍ ﳏﻮ ﻛﺮﺩﱘ‪ .‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﻟﻮﻁ ﺍﺳﺖ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻣﻠﻚﻫﺎ ﺭﺍ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﺟﻮﺍﻥ ﺑﻮﺩﻧﺪ ﺍﺯ ﺩﺳﺖ‬
‫ﻟﻮﻁ ﺑﮕﲑﻧﺪ ﺧﺪﺍ ﭼﺸﻤﺸﺎﻥ ﺭﺍ ﳏﻮ ﻛﺮﺩ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩ‪ :‬ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻧﺪ ﺩﺭﺏ ﺧﺎﻧﻪ ﺭﺍ ﳕﻰ ﺩﻳﺪﻧﺪ ﺗﺎ ﻟﻮﻁ ﺍﺯ ﺧﺎﻧﻪ ﺑﲑﻭﻧﺸﺎﻥ ﻛﺮﺩ‪ .‬ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﺣﱴ ﺷﻜﺎﻑ ﭼﺸﻢ‬
‫ﻫﻢ ﺩﺭ ﺻﻮﺭﺗﺸﺎﻥ ﳕﺎﻧﺪ‪ .‬ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻓﻘﻂ ﻧﺎﺑﻴﻨﺎ ﺷﺪﻥ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﻣﺮﺳﻼﺕ‪ .[٨:‬ﻣﺮﺍﺩ ﺭﻓﱳ ﻧﻮﺭ ﺳﺘﺎﺭﮔﺎﻥ ﺍﺳﺖ ﺑﻪ ﻗﺮﻳﻨﻪ ]ﺗﻜﻮﻳﺮ‪ .[٢:‬ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ]ﻳﺲ‪ .[٦٦:‬ﺩﺭ »ﺳﺒﻖ« ﺻﺤﺒﺖ ﺷﺪ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪.[٤٧:‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﺍﻫﻞ ﻛﺘﺎﺏ ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ﺍﳝﺎﻥ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻋﻘﻮﺑﺖ ﻭﻋﺪﻩ ﺷﺪﻩ‪ :‬ﳏﻮ ﻭﺟﻮﻩ ﻭ ﺑﺮﮔﺮﺩﺍﻥ ﺑﻪ ﻗﻔﺎ‪ ،‬ﻭ ﻣﺴﺦ ﺷﺪﻥ ﻣﺎﻧﻨﺪ ﺍﺻﺤﺎﺏ ﺳﺒﺖ ﻭﱃ »ﻭ‪‬ﺟ‪‬ﻮﻫ ﹰﺎ« ﻛﻪ ﻧﻜﺮﻩ‬
‫ﺁﻣﺪﻩ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﻋﺬﺍﺏ ﺷﺎﻣﻞ ﳘﻪ ﳔﻮﺍﻫﺪ ﺑﻮﺩ ﺍﻣﺎ ‪‬ﺪﻳﺪ ﳘﮕﺎﱏ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﻣﺼﺪﺍﻕ ﻭﺟﻮﻩ ﻣﻌﲔ ﻧﻴﺴﺖ‪ .‬ﺭﺟﻮﻉ ﺿﻤﲑ ﲨﻊ »‪‬ﻧ ﹾﻠ ‪‬ﻌ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ«ﺑﻪ »ﻭ‪‬ﺟ‪‬ﻮﻩ« ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ‬
‫ﻭﺟﻮﻩ ﺍﺷﺨﺎﺹ ﺍﺳﺖ ﻧﻪ ﻓﻘﻂ ﺻﻮﺭ‪‬ﺎ‪ .‬ﻭ ﺍﻳﻦ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻤﺲ ﻭﺟﻮﻩ ﻭ ﺭﺩ‪ ‬ﺑﺮﺍﺩﺑﺎﺭ ﺑﺮﮔﺸﱳ ﺻﻮﺭ‪‬ﺎ ﺑﻪ ﻗﻔﺎﻫﺎ ﻧﻴﺴﺖ‪.‬‬
‫ﺲ ﻭ‪‬ﺟ‪‬ﻮﻫ ﹰﺎ ﻓﹶ ‪‬ﻨ ‪‬ﺮﺩ‪‬ﻫﺎ ﻋ‪‬ﻠﻰ ﹶﺍﺩ‪‬ﺑﺎﺭِﻫﺎ« ﺗﻐﻴﲑ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺳﻌﺎﺩﺕ ﺍﺳﺖ ﭼﻮﻥ ﺑﺸﺮ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺁﻳﻨﺪﻩ ﻭ ﺳـﻌﺎﺩﺕ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ »‪‬ﻧ ﹾﻄ ِﻤ ‪‬‬
‫ﺧﻮﻳﺶ ﻣﺘﻮﺟﻪ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺻﻮﺭﺗﺶ ﺑﻪ ﻗﻔﺎ ﺑﺮﮔﺮﺩﺩ ﺑﻘﻬﻘﺮﻯ ﻭ ﺑﺪﲞﱴ ﻣﻰﺭﻭﺩ ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ .[١١٠:‬ﺩﺍﻝﹼ ﺑﺮ ﺁﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‪ :‬ﻋﺪﻩﺍﻯ ﺍﺯ ﻳﻬﻮﺩ ﺑﻪ ﻋﺬﺍﺏ ﺍﻭﻝ‬
‫ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺩﻳﮕﺮ ﻻﺯﻡ ﻧﻴﺴﺖ ﺑﮕﻮﺋﻴﻢ ﻣﺮﺍﺩ ﺑﺮﮔﺸﱳ ﺻﻮﺭﺕ ﺑﻘﻔﺎ ﺍﺳﺖ ﻭ ﻳﺎ ﻳﻬﻮﺩ ﺩﺭ ﺁﻳﻨﺪﻩ ﻳﻜﻰ ﺍﺯ ﻃﻤﺲ ﺻﻮﺭﺕ ﻳﺎ ﻣﺴﺦ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﺍﻯ ﺍﻫﻞ ﻛﺘﺎﺏ ﺑﻪ ﻗﺮﺁﻥ ﻛﻪ ﻛﺘﺎﺏ ﴰﺎ ﺭﺍ ﻧﻴﺰ ﺗﺼﺪﻳﻖ ﻣﻰﻛﻨﺪ ﺗﺴﻠﻴﻢ ﺷﻮﻳﺪ ﭘﻴﺶ ﺍﺯﺁﻥ ﻛﻪ ﺻﻮﺭ‪‬ﺎﻯ ﺑﺎﻃﲎ ﴰﺎ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻴﻢ ﻭ ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺳﻌﺎﺩﺕ ﺭﺍ ﺍﺯ ﴰﺎ ﺳﻠﺐ ﻛﻨﻴﻢ‬
‫ﻭ ﻳﺎ ﻣﺎﻧﻨﺪ ﺍﺻﺤﺎﺏ ﺳﺒﺖ ﻣﺴﺨﺘﺎﻥ ﻛﻨﻴﻢ ﻭ ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺣﺘﻤﹰﺎ ﺧﻮﺍﻫﺪ ﺷﺪ » ‪‬ﻭ ﻛﺎ ﹶﻥ ﹶﺍ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻠﹼ ِﻪ ﻣ‪‬ﻔﹾﻌ‪‬ﻮ ﹰﻻ« )ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﳌﻴﺰﺍﻥ(‬
‫ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻣﺮﺍﺩ ﳏﻮ ﺁﺛﺎﺭ ﺻﻮﺭﺕ ﺍﺯ ﻗﺒﻴﻞ ﭼﺸﻢ ﻭ ﺑﻴﲎ ﻭ ﺍﺑﺮﻭ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻣﺜﻞ ﻗﻔﺎ ﺑﺎﺷﺪ‪ .‬ﻳﺎ ﻏﺮﺽ ﺑﺮﮔﺸﱳ ﺻﻮﺭ‪‬ﺎ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﺍﺳﺖ‪ .‬ﻭ ﻳﺎ ﻏﺮﺽ ﺍﺯ‬
‫ﻭﺟﻮﻩ‪ ،‬ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﺯ ﺍﺩﺑﺎﺭ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﺑﺰﺭﮔﺎﻥ ﺭﺍ ﻣﺒﺪ‪‬ﻝ ﺑﻨﺎ ﺗﻮﺍﻧﺎﻥ ﻛﻨﻴﻢ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺍﻳﻦ ﺍﻣﺮ ﻣﺎﻝ ﺁﻳﻨﺪﻩ ﺍﺳﺖ ﻭ ﻳﻬﻮﺩ ﭘﻴﺶ ﺍﺯ ﻗﻴﺎﻣﺖ ﻳﻜﻰ ﺍﺯ ﻃﻤﺲ ﻭ ﻣﺴﺦ ﺭﺍ ﺧﻮﺍﻫﺪ‬
‫ﺩﻳﺪ‪ .‬ﻭﱃ ﺁﻧﭽﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﺍﺯ ﳘﻪ ﺗﻐﻴﲑ ﺑﺎﻃﻦ ﻭ ﺍﺯ »‪‬ﻧ ﹾﻠ ‪‬ﻌ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ﺗﻐﻴﲑ ﺧﻠﻘﺖ ﻇﺎﻫﺮ ﻭ ﻣﺴﺦ ﺍﺳﺖ ﻭ ﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬
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‫ﻃﻤﻊ = ﺍﻣﻴﺪ‪] .‬ﺷﻌﺮﺍﺀ‪ .[٨٢:‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻃﻤﻊ ﻋﻼﻗﻪ ﻧﻔﺲ ﺍﺳﺖ ﺑﻪ ﻧﻔﻊ ﻣﻈﻨﻮﻥ ﻧﻈﲑ ﺁﻥ ﺍﺳﺖ ﺍﻣﻞ ﻭ ﺭﺟﺎﺀ ﻭ ﻧﻘﻴﺾ ﺁﻥ ﻳﺄﺱ ﺍﺳﺖ‪.‬‬
‫]ﺭﻭﻡ‪ .[٢٤:‬ﺍﺯ ﲨﻠﻪ ﺁﻳﺎﺕ ﺧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﻕ ﺭﺍ ﺑﻪ ﴰﺎ ﻣﻰﳕﺎﻳﺎﻧﺪ ﺗﺎ ﻫﻢ ﺑﺘﺮﺳﻴﺪ ﻭ ﻫﻢ ﺑﻪ ﺭﲪﺖ ﺧﺪﺍ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻴﺪ‪.‬‬
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‫ﻃﻤﻦ = ﺍﻃﻤﻴﻨﺎﻥ ﺑﻪ ﻣﻌﲎ ﺳﻜﻮﻥ ﻭ ﺁﺭﺍﻣﺶ ﺧﺎﻃﺮ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﺭﺍﻏﺐ ﺁﻥ ﺁﺭﺍﻣﺶ ﺧﺎﻃﺮ ﺑﻌﺪ ﺍﺯ ﭘﺮﻳﺸﺎﱏ ﺍﺳﺖ ]ﻣﺎﺋﺪﻩ‪ .[١١٣:‬ﮔﻔﺘﻨﺪ ﻣﻰﺧﻮﺍﻫﻴﻢ ﺍﺯ ﺁﻥ ﲞﻮﺭﱘ ﻭ ﻗﻠﺒﻤﺎﻥ ﺁﺭﺍﻡ‬
‫ﮔﲑﺩ ﻛﻪ ﺁﻣﺪﻥ ﻣﺎﺋﺪﻩ ﳑﻜﻦ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[٢٦٠:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺳﺆﺍﻝ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﺭﺍﺟﻊ ﺑﻪ ﻣﻌﺎﻳﻨﻪ ﺍﺣﻴﺎﺀ ﺍﻣﻮﺍﺕ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻋﻠﻢ ﺑﺎ ﺷﻨﻴﺪﻥ ﻏﲑ ﺍﺯ ﻋﻠﻢ‬
 ‫ﺑﺎ ﺩﻳﺪﻥ ﺍﺳﺖ‪ ،‬ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺑﻪ ﻭﻗﻮﻉ ﭼﻴﺰﻯ ﻋﻠﻢ ﭘﻴﺪﺍ ﻛﺮﺩ ﭼﻮﻥ ﺑﻪ ﺭﺃﻯ ﺍﻟﻌﲔ ﺁﻥ ﺭﺍ ﻧﺪﻳﺪﻩ ﺁﻥ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ ﺭﺍ ﻛﻪ ﺑﺎ ﺩﻳﺪﻥ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻟـﺬﺍ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﮔﻔﺖ‪ :‬ﺍﻯ ﺧﺪﺍ ﺁﺭﻯ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻡ ﻭﱃ ﻣﻰﺧﻮﺍﻫﻢ ﺑﺎ ﭼﺸﻢ ﺑﻪ ﺑﻴﻨﻢ ﺗﺎ ﺧﺎﻃﺮﻡ ﺁﺭﺍﻡ ﺑﺎﺷﺪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻼ‪ .‬ﺑﻨﺎﺋﻰ ﺍﺩﻋﺎﻯ ﺳﺎﺧﱳ ﻫﻔﺘﺎﺩ ﻣﺮﺗﺒﻪ ﺳﺎﺧﺘﻤﺎﻥ ﻣﻰﻛﻨﺪ‪ .‬ﭼﻮﻥ ﺭﺍﺳﺘﮕﻮ ﺍﻳﺖ ﺑﻪ ﮔﻔﺘﻪﺍﺵ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﱘ ﻭﱃ ﻣﻰﺧﻮﺍﻫﻴﻢ ﺑﺎ ﭼﺸﻢ ﺧﻮﺩ‬
‫ﳑﻜﻦ ﺍﺳﺖ ﺳﺆﺍﻝ ﺭﺍﺟﻊ ﺑﻪ ﻛﻴﻔﻴ‪‬ﺖ ﺑﺎﺷﺪ ﻣﺜ ﹰ‬
‫ﺳﺎﺧﱳ ﺁﻥ ﺭﺍ ﺑﺒﻴﻨﻢ‪.‬‬
‫* ]ﺭﻋﺪ‪.[٢٨:‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺑﺎﺀ »ﺑِﺬِﻛﹾﺮ« ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻮﺭﺩ ﺑﺮﺍﻯ ﺳﺒﺐ ﺑﺎﺷﺪ ﻳﻌﲎ ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﻗﻠﺒﺸﺎﻥ ﺑﻪ ﻭﺍﺳﻄﻪ ﻳﺎﺩ ﺧﺪﺍ ﺁﺭﺍﻡ ﻣﻰﮔﲑﺩ ﺑﺪﺍﻥ‪ ،‬ﺑﻪ ﻭﺍﺳﻄﻪ ﻳﺎﺩ ﺧﺪﺍ ﻗﻠﻮﺏ ﺁﺭﺍﻡ‬
‫ﻣﻰﺷﻮﻧﺪ‪ .‬ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻛﻨﺪ ﻭ ﺯﻣﺎﻡ ﳘﻪ ﺍﻣﻮﺭ ﻭ ﺩﻓﻊ ﺷﺮ‪ ‬ﻭ ﺟﻠﺐ ﻧﻔﻊ ﺭﺍ ﻣﻄﻠﻘﺎ ﺩﺭ ﺩﺳﺖ ﺍﻭ ﺑﺪﺍﻧﺪ‪ ،‬ﺑﻪ ﺧﺪﺍ ﺭﻭ ﻣﻰﺁﻭﺭﺩﻭ ﻗﻠﺒﺶ ﺁﺭﺍﻡ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺫﻛﺮ‬
‫ﻳﺎﺩ ﺁﻭﺭﻯ ﻭ ﻋﺒﺎﺩﺕ ﺑﺎﺷﺪ‪ ،‬ﺷﺨﺺ ﺩﺭ ﺍﺛﺮ ﺫﻛﺮ ﺩﺍﺋﻤﻰ ﻭ ﻋﺒﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﲤﺎﻡ ﻣﻘﺪﺭﺍﺕ ﻣﺆﻣﻦ ﺷﺪﻩ ﻭ ﺩﺭ ﺣﺎﻝ ﺳﺨﱴ ﻭ ﺭﻓﺎﻩ ﭼﻮﻥ ﺑﻪ ﺧﺪﺍ ﺍﻣﻴﺪﻭﺍﺭ ﺍﺳﺖ ﻗﻠﺒﺶ ﻣﻄﻤﺌﻦ ﺁﺭﺍﻡ‬
‫ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺳﻜﻴﻨﻪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻓﺘﺢ‪.[٤:‬‬
‫* ]ﳓﻞ‪ .[١٠٦:‬ﻇﺎﻫﺮﹰﺍ ﺑﺎﺀ ﺩﺭ ﺑﺎﻻﳝﺎﻥ ﺑﻪ ﻣﻌﲎ ﺳﺒﺐ ﺍﺳﺖ ﻳﻌﲎ ﻣﮕﺮﺁﻥ ﻛﻪ ﻛﺴﻰ ﺑﻪ ﻛﺎﺭ ﺧﻼﻑ ﳎﺒﻮﺭ ﺷﻮﺩ ﺩﺭ ﺣﻠﻰ ﻛﻪ ﻗﻠﺒﺶ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﳝﺎﻥ ﺁﺭﺍﻡ ﻭ ﰉ ﺩﻏﺪﻏﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﻓﺠﺮ‪ .[٣٠-٢٧:‬ﺩﺭ ﺁﻳﺎﺕ ﻣﺎ ﻗﺒﻞ ﺳﺨﻦ ﺍﺯ ﻧﺪﺍﻣﺖ ﺑﺪ ﻛﺎﺭ ﺩﺭ ﻭﻗﺖ ﺩﻳﺪﻥ ﺟﻬﻨ‪‬ﻢ ﺍﺳﺖ ﻟﺬﺍ ﻋﻨﺎﻥ ﺻﺤﺒﺖ ﺑﻪ ﻃﺮﻑ ﻣﺆﻣﻦ ﺑﺮﮔﺸﺘﻪ ﻛﻪ‪ :‬ﺍﻯ ﻧﻔﺲ ﺁﺭﺍﻡ ﻭ ﺍﻯ ﻣﺆﻣﻦ ﻣﻄﻤﺌﻦ‬
‫ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻯ ﺧﻮﻳﺶ ﺑﺮﮔﺮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺗﻮ ﺍﺯ ﺧﺪﺍ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﺧﺸﻨﻮﺩ ﻭ ﺧﺪﺍ ﺍﺯ ﺗﻮ ﺧﺸﻨﻮﺩ ﻭ ﺭﺍﺿﻰ ﺍﺳﺖ‪.‬‬
‫ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻭﻗﺖ ﻣﺮﮒ ﺑﺎﺷﺪ ﺩﺭ ﺻﺎﰱ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺳﺆﺍﻝ ﺷﺪ ﺁﻳﺎ ﻣﺆﻣﻦ ﻗﺒﺾ ﺭﻭﺣﺶ ﺭﺍ ﻣﻜﺮﻭﻩ ﻣﻰﺩﺍﺭﺩ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻧﻪ ﻭﺍﻟﻞﹼ ﭼﻮﻥ‬
‫ﻣﻠﻚ ﺍﳌﻮﺕ ﺑﺮﺍﻯ ﻗﺒﺾ ﺭﻭﺣﺶ ﺁﻳﺪ ﻧﺎﻟﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻠﻚ ﺍﳌﻮﺕ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺩﻭﺳﺖ ﺧﺪﺍ ﺟﺰﻉ ﻧﻜﻦ ﺑﻪ ﺧﺪﺍﺋﻴﻜﻪ ﳏﻤﺪ ﺭﺍ ﭘﻴﺎﻣﱪﻯ ﺩﺍﺩﻩ ﻣﻦ ﺑﻪ ﺗﻮ ﺍﺯ ﭘﺪﺭﻯ ﻛﻪ ﻧﺰﺩ ﺗﻮ ﺁﻳﺪ ﻧﻴﻜﻮﻛﺎﺭﺗﺮ ﻭ‬
‫ﻣﻬﺮﺑﺎﻥ ﺗﺮﻡ ﭼﺸﻤﺎﻧﺖ ﺭﺍ ﺑﺎﺯ ﻛﻦ ﻭ ﺑﺒﲔ ﻓﺮﻣﻮﺩ ﺁﻥ ﻭﻗﺖ ﺩﺳﻮﻝ ﺧﺪﺍ ﻭ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭ ﻓﺎﻃﻤﻪ ﻭ ﺣﺴﻦ ﻭ ﺣﺴﲔ ﻭ ﺳﺎﻳﺮ ﺍﻣﺎﻣﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﺮ ﻭﻯ ﳕﻮﺩﺍﺭ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﮔﻮﻳﻨﺪ‪:‬‬
‫ﺍﻳﻦ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭ ﻓﺎﻃﻤﻪ ﻭ ﺣﺴﻦ ﻭ ﺣﺴﲔ ﻭ ﺍﻣﺎﻣﺎﻥ ﺭﻓﻘﺎﺀ ﺗﻮﺍﻧﺪ‪ ،‬ﺁﻥ ﻭﻗﺖ ﭼﺸﻢ ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻯ ﻋﺰﻳﺰ ﻣﻨﺎﺩﱙ ﺭﻭﺡ ﺍﻭ ﺭﺍ ﻧﺪﺍ‬
‫ﺏ ﻓﹶﺎﺩ‪‬ﺧ‪‬ﻠﻰ ﰱ ﻋِﺒﺎﺩﻯ ﻳ‪‬ﻌ‪‬ﲎ ‪‬ﻣﺤ‪‬ﻤ‪‬ﺪﹰﺍ ‪‬ﻭ ﹶﺍ ‪‬ﻫ ِﻞ ‪‬ﺑ ‪‬ﻴ ِﺘ ِﻪ ‪‬ﻭ ﺍﺩ‪‬ﺧ‪‬ﻠﻰ ﺟ‪‬ﻨ‪‬ﱴ«‬
‫ﺿﻴ‪ ‬ﹰﺔ ﺑِﺎﻟﺜﱠﻮﺍ ِ‬
‫ﺿﻴ‪ ‬ﹰﺔ ﺑِﺎﻟﹾﻤِﻼ‪‬ﻳ ِﺔ ‪‬ﻣ ‪‬ﺮ ِ‬
‫ﻚ ﺭﺍ ِ‬
‫ﺤﻤ‪ٍ ‬ﺪ ‪‬ﻭ ﹶﺍ ‪‬ﻫ ِﻞ ‪‬ﺑ ‪‬ﻴِﺘ ِﻪ ﺍﺭ‪‬ﺟِﻌﻰ ﺍِﱃ ‪‬ﺭﺑ‪ِ ‬‬
‫ﺲ ﺍ ﹾﻟ ‪‬ﻤ ﹾﻄ ِﻤ ﹶﺌﻨ‪ ‬ﹸﺔ ﺍِﻟﹶﻰ ‪‬ﻣ ‪‬‬
‫ﻛﺮﺩﻩ ﮔﻮﻳﺪ‪» :‬ﻳﺎ ﺍﹶﻳ‪‬ﺘﻬ‪‬ﺎ ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬‬
‫ﻓﺮﻣﻮﺩ ﻫﻴﭻ ﭼﻴﺰ ﺁﻥ ﻭﻗﺖ ﭘﻴﺶ ﺍﻭ ﳏﺒﻮﺏﺗﺮ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺭﻭﺣﺶ ﻗﺒﺾ ﻭ ﺑﻪ ﻣﻨﺎﺩﻯ ﻻﺣﻖ ﺷﻮﺩ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺩﻳﺪﺍﺭ ﺍﻣﺎﻣﺎﻥ ﻭﻗﺖ ﻣﺮﮒ ﺭﻭﺍﻳﺖ ﺯﻳﺎﺩ ﻭﺍﺭﺩ ﺷﺪﻩ ﻭ ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪ .[٨٥-٨٣:‬ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪.‬‬
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‫ﻃﻪ = ]ﻃﻪ‪ .[٢-١:‬ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﮔﻮﻳﺪ‪ :‬ﺍﺑﻮ ﻋﻤﺮ ﻭ ﻃﺎﺀ ﺭﺍ ﺑﺎ ﺗﻔﺨﻴﻢ ﻭ ﻫﺎﺀ ﺭﺍ ﺑﺎ ﺍﻣﺎﻟﻪ ﺧﻮﺍﻧﺪﻩ‪ ...‬ﺑﻘﻴ‪‬ﻪ ﻫﺮ ﺩﻭ ﺭﺍ ﺑﺎ ﺍﻣﺎﻟﻪ )ﻃﺎﻫﺎ( ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﻧﺪﻥ ﺍﻳﻦ ﺩﻭ ﺣﺮﻑ ﻭ ﻣﻌﻨﺎﻯ ﺁ‪‬ﺎ ﺍﻗﻮﺍﻝ ﻭ ﮔﻔﺘﮕﻮﻫﺎﺗﻰ ﺯﻳﺎﺩ ﻫﺴﺖ ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻓﺘﺢ ﻃﺎﺀ ﻭ ﻛﺴﺮ ﻫﺎﺀ ﺑﻌﻀﻰ ﺑﻪ ﻛﺴﺮ ﻫﺮ ﺩﻭ ﻭ ﺑﺴﻴﺎﺭﻯ ﺑﻪ ﻓﺘﺢ ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺩﻳﻦ ﻃﺎﺀ ﳐﺘﺼﺮ ﻛﻠﻤﻪ ﻃﻮﺭ ﻭ ﻫﺎﺀ ﳐﺘﺼﺮ ﻛﻠﻤﻪ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﻭ ﺣﺮﻑ ﳕﺎﻳﻨﺪﻩ ﲤﺎﻡ ﻣﻄﺎﻟﺐ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻰﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﻛﻠﻤﻪ ﻋﻨﻮﺍﻥ ﺍﻳﻦ ﺳﻮﺭﻩ‬
‫ﺍﺳﺖ ﻋﻨﻮﺍﱏ ﻛﺰﺍﻥ ‪‬ﺘﺮ ﻭ ﺟﺎﻣﻊﺗﺮ ﻭ ﻣﺎﻧﻊﺗﺮ ﻧﻴﺴﺖ‪ .‬ﻭ ﮔﻔﺘﻪ‪ :‬ﻣﻮﺿﻮﻉ ﺳﻮﺭﻩ ﺩﺍﺳﺘﺎﻥ ﭘﻴﻐﻤﱪﻯ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻭ ﻛﻮﻩ ﻃﻮﺭ ﻭ ﻫﺪﺍﻳﺖ ﺷﺪﻥ ﻭﻯ ﺑﻪ ﺟﺎﻧﺐ ﺁﺗﺶ ﻛﻪ ﺍﺯ‬
‫ﻗ ﻠﹼﻪ ﻃﻮﺭ ﺑﻪ ﻧﻈﺮ ﺁﻭﺭﺩ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺑﻪ ﻃﻮﺭ ﺭﻓﺖ ﻭ ﺧﺪﺍ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﮔﻔﺖ‪ ،‬ﺑﻪ ﺟﺎﻧﺐ ﻓﺮﻋﻮﻥ ﻫﺪﺍﻳﺖ ﺷﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺍﻳﺖ ﺍﺳﺖ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﭘﺎﻳﺶ ﺭﺍ ﺩﺭ ﳕﺎﺯ ﺑﻠﻨﺪ ﻧﮕﻪ ﻣﻰﺩﺍﺷﺖ ﺗﺎ ﺭﳒﺶ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ ﺧﺪﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ‪» :‬ﻃﻪ‪ .‬ﻣﺎ‬
‫ﻚ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻟِ ‪‬ﺘﺸ‪‬ﻘﻰ« ﺍﺯ ﺁﻥ ﺑﻪ ﺑﻌﺪ ﻫﺮ ﺩﻭ ﭘﺎﻳﺶ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﮔﺬﺍﺷﺖ‪ .‬ﺍﻳﻦ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻘﻞ ﺩﺭ ﻛﺸﺎﻑ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﹶﺍ ‪‬ﻧﺰ‪‬ﻟﹾﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﭼﻮﻥ ﳕﺎﺯ ﻣﻰﺧﻮﺍﻧﺪ ﺏ ﺍﻧﮕـﺸﺘﺎﻥ ﺩﻭ ﭘـﺎﻳﺶ‬
‫ﻚ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻟِ‪‬ﺘﺸ‪‬ﻘﻰ‪ .‬ﺍِﻟﹼﺎ ‪‬ﺗ ﹾﺬ ِﻛ ‪‬ﺮ ﹰﺓ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺸﻰ« ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﻛﺎﰱ ﻭ ﺍﺣﺘﺠﺎﺝ ﻭ ﺩﺭ ﺍﳌﻨﺜﻮﺭ ﻧﻴﺰ‬
‫ﻣﻰﺍﻳﺴﺘﺎﺩ ﺗﺎ ﻭﺭﻡ ﻛﺮﺩﻧﺪ ﺧﺪﺍﻭﻧﺪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ‪» :‬ﻃﻪ )ﺑﻠﻐﺖ ﻃﻰ‪ ‬ﻳﺎ ﳏﻤﺪ( ﻣﺎ ﺍﹶ‪‬ﻧﺰ‪‬ﻟﹾﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺍﻳﻦ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﻛﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﮔﺮ ﻃﻪ ﻧﺎﻡ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺷﺪ ﺗﺴﻤﻴﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻗﺒﻼ ﭼﻨﲔ ﻧﺎﻣﻰ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ﻣﻌﻠﻮﻡ ﻧﺒﻮﺩ ﻭ ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﻳﻦ ﻟﻔﻆ ﭼﻪ ﻣﻌﻨﺎﺋﻰ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺭﺍ ﺑﺎ ﺁﻥ ﻧﺎﻣﻴﺪﻩ ﻭ ﺍﮔﺮ ﺍﺷﺎﺭﻩ ﺑﻪ ﻃﻮﺭ ﻭ ﻫﺪﺍﻳﺖ ﺑﺎﺷﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﺍﻯ ﺭﺳﻮﻝ ﺣﻖ ﻃﻮﺭ ﻭ ﻫﺪﺍﻳﺖ ﻣﻮﺳﻰ ﺭﺍ ﺑﺒﲔ ﻛﻪ ﭼﻄﻮﺭ ﺑﺎﻻﺧﺮﻩ ﻣﻮﺳﻰ ﻣﻮﻓﻖ‬
‫ﺷﺪ‪ ،‬ﺑﺪﺍﻥ ﻛﻪ ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﻣﺸﻘﺖ ﺗﻮ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺗﺬﻛﺎﺭﻯ ﺍﺳﺖ ﺗﻮ ﻫﻢ ﺑﺎﻻﺧﺮﻩ ﺩﺭ ﺗﺮﻭﻳﺞ ﺁﻥ ﻣﻮﻓﻖ ﺧﻮﺍﻫﻰ ﺑﻮﺩ ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪ .‬ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺩﺭ »ﻋﺴﻖ« ﺍﺳﺖ‪.‬‬
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‫ﹸﻃﻬ‪‬ﺮ = )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﭘﺎﻛﻰ‪ .‬ﺍﺭﺑﺎﺏ ﻟﻐﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ » :‬ﹶﻃ ‪‬ﻬ ‪‬ﺮ ﹸﻃﻬ‪‬ﺮﹰﺍ ‪‬ﻭ ﹶﻃﻬ‪‬ﻮﺭﺍﹰﻭ ﻃﹶﻬﺎ ‪‬ﺭ ﹰﺓ‪:‬ﺿﺪ‪ ‬ﳒﺲ«‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٢٢٢:‬ﻣﺮﺍﺩ ﺍﺯ ﻃﻬﺮ ﺍﻧﻘﻄﺎﻉ ﺧﻮﻥ ﺣﻴﺾ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻳﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻘﺎﺭﺑﺖ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﻭ ﻗﺒﻞ ﺍﺯ ﻏﺴﻞ ﺟﺎﻳﺰ ﺍﺳﺖ ﺍﻫﻞ ﻛﻮﻓﻪ ﺑﻪ ﺟﺰ ﺣﻔﺾ »ﻳﻄﻬﺮﻥ« ﺭﺍ ﺑﺎ‬
‫ﺗﺸﺪﻳﺪ ﻃﺎﺀ ﻭ ﻫﺎﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﻏﺘﺴﺎﻝ ﺍﺳﺖ ﻳﻌﲎ ﺍﺯ ﺯﻧﺎﻥ ﺩﺭ ﺣﺎﻝ ﺣﻴﺾ ﺩﻭﺭﻯ ﻛﻨﻴﺪ ﻭ ﺑﺎ ﺁ‪‬ﺎ ﻣﻘﺎﺭﺑﺖ ﻧﻜﻨﻴﺪ ﺗﺎ ﺍﺯ ﺧﻮﻥ ﭘﺎﻙ ﺷﻮﻧﺪ ﻳﺎ ﻏﺴﻞ ﻛﻨﻨﺪ‪ ،‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ‬
‫ﻭﺿﻮ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻔﺘﻪ‪ :‬ﻃﻬﺎﺭﺕ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﻃﻬﺎﺭﺕ ﺟﺴﻢ ﻭ ﻃﻬﺎﺭﺕ ﻧﻔﺲ ﻭ ﻋﺎﻣ‪‬ﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﻃﻬﺎﺭﺕ ﻧﻔﺲ ﲪﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﹶﻃﻬ‪‬ﻮﺭ‪ :‬ﻳﻚ ﺩﻓﻌﻪ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭘﺎﻛﻰ ﭼﻨﺎﻧﻜﻪ ﻧﻘﻞ ﺷﺪ ﻭ ﺍﻫﻞ ﻟﻐﺖ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻳﻚ ﺩﻓﻌﻪ ﻭﺻﻒ ﺍﺳﺖ ﻣﺜﻞ ]ﻓﺮﻗﺎﻥ‪ .[٤٨:‬ﻃﻬﻮﺭ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﭘﺎﻙ ﻭ ﭘﺎﻙ ﻛﻨﻨﺪﻩ‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﭼﻮﻥ ﺷﻰﺀ ﻳﻚ ﺩﻓﻌﻪ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﮔﻔﺘﻪﺍﻧﺪ ﭼﻮﻥ ﺷﻰﺀ ﻳﻚ ﺩﻓﻌﻪ ﭘﺎﻙ ﺍﺳﺖ ﻭﱃ ﭘﺎﻙ ﳕﻰﻛﻨﺪ ﻣﺜﻞ ﻟﺒﺎﺱ ﺁﺏ ﺍﻧﺎﺭ ﻭ ﻏﲑﻩ ﻭ ﻳﻚ ﺩﻓﻌﻪ ﭘﺎﻙ ﺍﺳﺖ ﻭ ﭘﺎﻙ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ﺁﺏ ﻛﻪ‬
‫ﭘﺎﻙ ﺍﺳﺖ ﻭ ﳒﺎﺳﺎﺕ ﺭﺍ ﻧﻴﺰ ﭘﺎﻙ ﻣﻰﻛﻨﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﳎﻤﻊ ﻭ ﻏﲑﻩ‪ .‬ﺷﺎﻳﺪ ﺍﻓﺎﺩﻩ ﺍﻳﻦ ﻣﻌﲎ ﺍﺯ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺑﻮﺩﻥ ﺁﻥ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺎﻳﻪ ﻭ ﺷﻴﺦ ﻃﻮﺳﻰ ﺩﺭ ﺧﻼﻑ ﮔﻔﺘـﻪ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺩﻓﻌﻪ ﺳﻮﻡ ﺍﺳﻢ ﺍﺳﺖ ﻭ ﺁﻥ ﺁﰉ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﺗﻄﻬﲑ ﻣﻰﺷﻮﺩ ﻣﺜﻞ ﻓﻄﻮﺭ ﺑﻪ ﺁﻧﭽﻪ ﺑﺎ ﺁﻥ ﺍﻓﻄﺎﺭ ﻣﻰﺷﻮﺩ ﻭﻗﻮﺩ ﺑﻪ ﺁﻧﭽﻪ ﺑﺎ ﺁﻥ ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪ ﻣﻰﺷﻮﺩ »ﻣﺎ ﻋِﻨ‪‬ﺪﻯ ِﻃﻬ‪‬ﻮ ‪‬ﺭ ﹸﺍ‪‬ﺗﻄﱠ ِﻬ ‪‬ﺮ ِﺑ ِﻪ«‬
‫ﺩﺭ ﻧﺰﺩﻡ ﺁﰉ ﻧﻴﺴﺖ ﺗﺎ ﺗﻄﻬﲑ ﻛﻨﻢ ﻭ ﺩﺭﺑﺎﺭﻩ »ﺷ‪‬ﺮﺍﺑﹰﺎ ﹶﻃﻬ‪‬ﻮﺭﹰﺍ« ﺻﺤﺒﺖ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺗﻄﻬ‪‬ﺮ‪ :‬ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﺑﻪ ﻣﻌﲎ ﭘﺎﻙ ﺷﺪﻥ ﺍﺳﺖ ﻓﻌﻞ ﺁﻥ ﺍﻃﻬ‪‬ﺮ )ﺑﺎ ﺗﺸﺪﻳﺪ( ﻧﻴﺰ ﺁﻳﺪ ﻛﻪ ﺩﺭ ﺍﺻﻞ ﺗﻄﻬ‪‬ﺮ ﺑﻮﺩﻩ ﺗﺎﺀ ﺩﺭ ﻃﺎﺀ ﺍﺩﻏﺎﻡ ﺷﺪﻩ ﻭ ﺑﺮﺍﻯ ﺭﻓﻊ ﳐﺬﻭﺭ ﺍﺑﺘﺪﺍ ﺑﻪ ﺳﻜﻮﻥ ﳘﺰﻩ ﺑﻪ‬
‫ﺍﻭﻟﺶ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪] ،[٢٢٢:‬ﻣﺎﺋﺪﻩ‪ .[٦:‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﺩﺭ ﻫﺮ ﺩﻭ ﭘﺎﻙ ﺷﺪﻥ ﺍﺳﺖ ﻭﱃ ﺳﺒﺐ ﭘﺎﻙ ﺷﺪﻥ ﺍﻏﺘﺴﺎﻝ ﺍﺳﺖ ﭘﺲ ﻏﺴﻞ ﻣﻮﺟﺐ ﻃﻬﺎﺭﺕ ﺑﺎﻃﲎ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﻏﺴﻞ ﻭ ﻳﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﺷﺴﱳ ﻓﺮﺝ‪ .‬ﭘﺎﻙ ﺷﺪﻧﺪ ﺍﺯ ﺣﺎﻟﻴﻜﻪ ﺧﺪﺍ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ )ﻓﺮﺝ( ﺁﻣﻴﺰﺵ ﻛﻨﻴﺪ‪ .‬ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﺟﻨﺐ ﺷﺪﻳﺪ ﭘﺎﻙ ﺷﻮﻳﺪ ﻭ ﲢﺼﻴﻞ‬
‫ﻃﻬﺎﺭﺕ ﻛﻨﻴﺪ ﺍﻟﺒﺘﻪ ﺑﺎ ﻏﺴﻞ‪.‬‬
‫ﺗﻄﻬﲑ‪ :‬ﭘﺎﻙ ﻛﺮﺩﻥ ]ﺍﺣﺰﺍﺏ‪ .[٣٣:‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺍﻫﻞ« ﮔﺬﺷﺖ‪ .‬ﻳﻌﲎ ﺍﻯ ﺍﻫﻞ ﺑﻴﺖ‪ ،‬ﺧﺪﺍ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩ ﻛﻪ ﴰﺎ ﺭﺍ ﺍﺯ ﻫﺮ ﺁﻟﻮﺩﮔﻰ ﭘﺎﻙ ﮔﺮﺩﺍﻧﺪ )ﻭ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺍﺯ ﻣﺮﺍﺩ ﺟـﺪﺍ‬
‫ﳕﻰﺷﻮﺩ( ﺍﻳﻦ ﻛﻼﻡ ﺗﻮﺃﻡ ﺑﺎ ﭘﺎﻙ ﮔﺮﺩﺍﻧﺪﻥ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻻﺯﻡ ﺍﺳﺖ ﭼﻨﺪ ﺁﻳﻪ ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ‪:‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٢٢:‬ﺑﻨﺎﺑﺮﺁﻥ ﻛﻪ »ﻳﻄﻬﺮﻥ« ﰉ ﺗﺸﺪﻳﺪ ﻭ ﺑﻪ ﻣﻌﲎ ﺍﻧﻘﻄﺎﻉ ﺧﻮﻥ ﺑﺎﺷﺪ ﺁﻳﺎ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁﻳﻪ ﺟﻮﺍﺯ ﻣﻘﺎﺭﺑﺖ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﻭ ﻗﺒﻞ ﺍﺯ ﺍﻏﺘﺴﺎﻝ ﺭﺍ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ؟‬
‫ﺍﮔﺮ » ﹶﻓﺎِﺫﺍ ‪‬ﺗﻄﱠ ِﻬ ‪‬ﺮ ﹶﻥ‪ «...‬ﺩﺭﺫﻳﻞ ﺁﻳﻪ ﻧﺒﻮﺩ ﺟﻮﺍﺯ ﺁﻥ ﰉ ﺷﻚ ﺑﻮﺩ ﻭﱃ ﻣﻼﺣﻈﻪ ﺩﻭ ﲨﻠﻪ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻛﻪ ﺟﻮﺍﺯ ﺩﺭ ﺻﻮﺭﺕ ﺍﻧﻘﻄﺎﻉ ﺧﻮﻥ ﻭ ﺍﻏﺘﺴﺎﻝ ﺯﻥ ﺍﺳﺖ ﺣﱴ ﺍﮔﺮ ﺍﻏﺘﺴﺎﻝ ﺑﺪﻭﻥ‬
‫ﺍﻧﻘﻄﺎﻉ ﺑﺎﺷﺪ ﻣﻘﺎﺭﺑﺖ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪ .‬ﻭﱃ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »‪‬ﺗﻄﱠ ‪‬ﻬ ‪‬ﺮ ﹶﻥ« ﻏﺴﻞ ﺑﺎﺷﺪ ﻧﻪ ﺷﺴﱳ ﳏﻞ ﺧﻮﻥ‪ .‬ﻭﮔﺮﻧﻪ »‪‬ﻳ ﹾﻄ ‪‬ﻬ ‪‬ﺮ ﹶﻥ ‪‬ﻭ ‪‬ﺗﻄﱠ ‪‬ﻬ ‪‬ﺮ ﹶﻥ« ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪» :‬ﺣ‪‬ﺘ‪‬ﻰ ‪‬ﻳ ﹾﻄ ‪‬ﻬ ‪‬ﺮ ﹶﻥ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ‪‬ﻰ ﺑﺎ ﺍﻧﻘﻄﺎﻉ ﺧﻮﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺩﺭ ﺟﻮﺍﺯ ﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻏﺴﻞ ﻧﻴﺴﺖ ﻭﱃ ﭘﺲ ﺍﺯ ﻏﺴﻞ ﺩﻳﮕﺮ ﻛﺮﺍﻫﱴ ﻫﻢ ﺩﺭ ﺑﲔ‬
‫ﻧﻴﺴﺖ‪ .‬ﻓﻘﻬﺎﺀ ﺑﻪ ﻛﺮﺍﻫﺖ ﻣﻘﺎﺭﺑﺖ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﻭ ﻗﺒﻞ ﺍﺯ ﻏﺴﻞ ﻓﺘﻮﻯ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﻰﺷﻮﺩ ﺁﻥ ﺭﺍ ﺍﺯ ﺁﻳﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻭﱃ ﺍﺳﺘﻨﺎﺩ ﻋﻤﺪﻩ ﻓﻘﻬﺎﺀ ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﺍﺳﺖ‬
‫ﺴ ﹾﻞ ﹶﻓﺮ‪‬ﺟ‪‬ﻬﺎ ﹸﺛﻢ‪ ‬ﻳ‪ ‬ﻤﺴ‪‬ﻬﺎ‬
‫ﺏ ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻬﺎ ﺷﻴﻖ ﻓﹶﻠﹾ‪‬ﻴﺄﹾ ‪‬ﻣﺮ‪‬ﻫﺎ ﹶﻓ ﹾﻠ‪‬ﺘ ‪‬ﻐ ِ‬
‫ﺾ ﰱ ﺁ ‪‬ﺧ ِﺮ ﺍﹶﻳ‪‬ﺎﻣِﻬﺎ ﻗﺎ ﹶﻝ ﺍِﺫﺍ ﺍﹶﺻﺎ ‪‬‬
‫ﺤ ‪‬ﻴ ِ‬
‫ﻣﺜﻞ ﺭﻭﺍﻳﺖ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪» :‬ﻓﺮﻯ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺋ ِﺔ ‪‬ﻳ ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ﻋ‪‬ﻨ‪‬ﻬﺎ ﺍﻟﺪ‪ ‬ﻡ ‪‬ﺩ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺴ ﹾﻞ«‪.‬‬
‫ِﺍ ﹾﻥ ﺷﺎ َﺀ ﹶﻗ ‪‬ﺒ ﹶﻞ ﹶﺍ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ِ‬
‫ﺴ ِﻞ ﹶﺍ ‪‬ﺣﺐ‪ِ ‬ﺍﹶﻟﻰ‪ «‬ﻧﻘﻞ ﺍﺯ‬
‫ﺱ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ ﹾﻟ ‪‬ﻐ ‪‬‬
‫ﺴﻞﹶ؟ ﻗﺎ ﹶﻝ‪ :‬ﻻ ﺑ‪‬ﺄ ‪‬‬
‫ﺾ ‪‬ﺗﺮ‪‬ﻯ ﺍﻟ ﱡﻄ ‪‬ﻬﺮ‪ ،‬ﹶﺍ‪‬ﻳ ﹶﻘ ‪‬ﻊ ﻓﻴﻬﺎ ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻬﺎ ﹶﻗ ‪‬ﺒ ﹶﻞ ﹶﺍ ﹾﻥ ﺗ‪‬ﻐ‪ ‬ﺘ ِ‬
‫ﲔ ﻋ‪‬ﻨ‪‬ﻤ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ِﺮ ﻋ‪‬ﻠﹶ ‪‬ﻴﻬِﻤﺎ ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ﻗﺎ ﹶﻝ‪ :‬ﺳ ﹶﺌ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺍﳊﺎِﺋ ِ‬
‫» ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ﱡﻞ ‪‬ﺑ ِﻦ ﻳ‪‬ﻘﹾﻄ ِ‬
‫ﻭﺳﺎﺋﻞ ﺍﺑﻮﺍﺏ ﺣﻴﺾ ﺑﺎﺏ ‪.٢٧‬‬
‫* ]ﺗﻮﺑﻪ‪ .[١٠٣:‬ﻇﺎﻫﺮﹰﺍ ﺧﻬﺮ ﺩﻭ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺗﻮ ﺑﻪ ﻭﺍﺳﻄﻪ ﺻﺪﻗﻪ ﺁ‪‬ﺎ ﺭﺍ ﺗﻄﻬﲑ ﻭ ﺗﺰﻛﻴﻪ ﻣﻰﻛﲎ‪ .‬ﺑﻌﻀﻰ ﺍﺣﺘﻤـﺎﻝ‬
‫ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻓﺎﻋﻞ ﺗﻄﻬ‪‬ﺮ ﻫﻢ ﺻﺪﻗﻪ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺻﺪﻗﻪ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺻﺪﻗﻪ ﺁ‪‬ﺎ ﺭﺍ ﭘﺎﻙ ﻣﻰﻛﻨﺪ ﻭﱃ ﺳﻴﺎﻕ ﺁﻳﻪ ﳐﺼﻮﺻﹰﺎ ﺿﻤﲑ »‪‬ﺎ« ﺩﻟﻴﻞ ﻗﻮﻝ ﺍﻭﻝ ﺍﺳﺖ‪.‬‬
‫ﺗﻄﻬﲑ‪ :‬ﭘﺎﻙ ﻛﺮﺩﻥ ﻭ ﺗﺰﻛﻴﻪ ﳕﻮ‪ ‬ﺩﺍﺩﻥ ﺍﺳﺖ ﻣﺜﻞ ﻣﺮﻳﺾ ﻛﻪ ﺍﻭﻝ ﻣﺮﺽ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﻧﺪ ﺳﭙﺲ ﺗﻘﻮﻳﺘﺶ ﻣﻰﻛﻨﻨﺪ ﺍﺯ ﺁﻳﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﺩﺍﻯ ﺻﺪﻗﻪ ﺩﻭ ﺍﺛﺮ ﺩﺍﺭﺩ ﻳﻜﻰ ﭘﺎﻙ‬
‫ﺷﺪﻥ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻣﺜﻞ ]ﻫﻮﺩ‪ .[١١٤:‬ﺩﻭﻣﻰ ﺑﺮﻛﺖ ﻭ ﺧﲑ ﻭ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﺑﻪ ﻭﺳﻴﻠﻪ ﺧﺪﺍﺳﺖ ﻭﱃ ﭼﻮﻥ ﺍﺧﺬ ﺻﺪﻗﻪ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﳏﻮ‪‬ﻝ ﺷﺪﻩ ﺩﻭ ﻓﻌﻞ ﺍﺧﲑ ﻧﻴﺰ ﺑﻪ ﻭﻯ ﻧﺴﺒﺖ ﺩﺍﺩﻩ‬
‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻳﻌﻀﻰ »‪‬ﺗﺰ‪‬ﻛﹼﻴ ِﻬ ‪‬ﻢ« ﻧﺴﺒﺖ ﺩﺍﺩﻥ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺯﻛﻮﺓ ﻭ ﺗﺰﻛﻴﻪ‪ .‬ﻭﱃ ﺍﻳﻦ ﺑﻌﻴﺪ ﺍﺳﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٢٥:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﻄﻬﲑ ﺑﻴﺖ ﻳﺎ ﺧﺎﻟﺺ ﻭ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﺁﻥ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﺍﺳﺖ ﻭ ﻳﺎ ﭘﺎﻙ ﻛﺮﺩﻥ ﺍﺯ ﻛﺸﺎﻓﺎﺕ ﻣﻰﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻋﺪﻡ ﻣﺒﺎﻻﺕ ﻣﺮﺩﻡ ﻋﺎﺭﺽ‬
‫ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﺻﺤﻴﺢ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺑﺎﱏ ﺑﻴﺖ ﺍﻧﺪ ﻭ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﻴﱴ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﺗﺎ ﺍﺯ ﻛﺜﺎﻓﺎﺕ ﭘﺎﻛﺶ ﻛﻨﻨﺪ ﻣﮕﺮﺁﻥ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺑﻴـﺖ ﺍﺯ‬
‫ﺑﻨﺎﻫﺎﻯ ﺍﻧﺒﻴﺎﺀ ﺩﻳﮕﺮ ﺍﺳﺖ ﺩﺭ ﺍﻓﺘﺎﺩﻩ ﻭ ﻛﺜﻴﻒ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻪ ﺗﻌﻤﲑ ﻭ ﺗﻄﻬﲑﺵ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﻭﱃ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ‪‬ﺘﺮ ﺍﺳﺖ‪.‬‬
‫* ]ﻣﺪﺛﺮ‪ .[٥-٣:‬ﻇﺎﻫﺮﹰﺍ ﺗﻄﻬﲑ ﺛﻴﺎﺕ ﺗﻄﻬﲑ ﻣﻌﻤﻮﱃ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍﻳﺖ ﺭﺍ ﺑﺰﺭﮒ ﺑﺪﺍﻥ‪ ،‬ﻟﺒﺎﺳﻬﺎﻳﺖ ﺭﺍ ﭘﺎﻙ ﻛﻦ ﻭ ﺍﺯ ﺍﺿﻄﺮﺍﺏ ﻭ ﺳﺴﱴ ﺑﻪ ﺩﻭﺭ ﺑﺎﺵ‪ .‬ﺍﺯ ﻗﺘﺎﺩﻩ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺛﻴﺎﺕ ﻧﻔﺲ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎﻃﻨﺖ ﺭﺍ ﭘﺎﻙ ﮔﺮﺩﺍﻥ ﻭﱃ ﺍﻳﻦ ﺑﻌﻴﺪ ﺍﺳﺖ ﻭ ﺗﻄﻬﲑ ﺛﻴﺎﺕ ﻭ ‪‬ﺪﺍﺷﺖ ﺍﺯ ﻣﻮﺿﻮﻋﺎﺕ ﺍﺻﻴﻞ ﺍﺳﻼﻣﻰ ﺍﺳﺖ‪ .‬ﻭ ﻗﻮﻳﹰﺎ ﺁﻳﻪ ﺍﻭﻝ ﺭﺍﺟﻊ ﺑﻪ ﳕﺎﺯ ﻭ ﺩﻭﻣﻰ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻃﻬﺎﺭﺕ ﻟﺒﺎﺱ ﺩﺭ ﳕﺎﺯ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﳕﺎﺯ ﲞﻮﺍﻥ‪ ،‬ﻟﺒﺎﺳﺖ ﭘﺎﻙ ﮔﺮﺩﺍﻥ‪ ،‬ﺍﺿﻄﺮﺍﺏ ﺑﻪ ﺩﻟﺖ ﺭﺍﻩ ﻣﺪﻩ‪.‬‬
‫* ]ﺗﻮﺑﻪ‪ .[١٠٨:‬ﮔﻮﺋﻰ ﻣﺮﺍﺩ ﻃﻬﺎﺭﺕ ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﺏ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﻪ ﻣﺮﺩﻡ ﻗﺒﺎ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺩﺭ ﭘﺎﻙ ﻛﺮﺩﻥ ﺧﻮﺩ‬
‫ﺤﺐ‪ ‬ﺍﻟﹾﻤ‪ ‬ﹶﻄﻬ‪‬ﺮﻳ ‪‬ﻦ« ﺍﻳﻀﹰﺎ ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﻛﺮﺩﻩ‬
‫ﭼﻪ ﻣﻰﻛﻨﻴﺪ ﺧﺪﺍﻭﻧﺪ ﴰﺎ ﺭﺍ ﻧﻴﻜﻮ ﺛﻨﺎ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﺛﺮ ﻏﺎﺋﻂ ﺭﺍ ﺑﺎ ﺁﺏ ﻣﻰﺷﻮﺋﻴﻢ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭﺑﺎﺭﻩ ﴰﺎ ﻧﺎﺯﻝ ﻛﺮﺩﻩ »ﻭ‪‬ﺍﻟ ﻠﹼ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﻛﻪ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﺑﻮﻝ ﻭ ﻏﺎﺋﻂ ﺭﺍ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ ﺍﻳﻦ ﺍﺯ ﺑﺎﻗﺮ ﻭ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﺩﺭ ﺑﺮﻫﺎﻥ ﻧﻴﺰ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[٨٢:‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﻳﺘﻄﻬﺮﻭﻥ ﻳﺘﱰﹼﻫﻮﻥ ﺍﺳﺖ ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺧﻮﻳﺶ ﺑﲑﻭﻥ ﻛﻨﻴﺪ ﻛﻪ ﺍﺯ ﻛﺎﺭ ﻭ ﻃﺮﻳﻘﻪ ﴰﺎ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﭘﺎﻙ ﻭ ﻣﱰﻩ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﻛﻨﺎﺭ ﻣﻰﻛﺸﻨﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٥:‬ﻣﻘﺼﻮﺩ ﻛﻨﺎﺭ ﻛﺸﻴﺪﻥ ﻭ ﻳﺎ ﭘﺎﻙ ﻧﮕﺎﻩ ﺩﺍﺷﱳ ﺍﺳﺖ‪.‬‬
‫ﻼ ﭘﺎﻙ ﺑﺎﺷﺪ ﻳﻌﲎ ﺩﺭ ﺷﺮﺍﺏ ‪‬ﺸﱴ ﻣﻄﻠﻘﺎ ﻛﺜﺎﻓﺖ ﻭ ﺁﻟﻮﺩﮔﻰ ﻧﻴﺴﺖ‪ .‬ﻭ ﺷﺎﻳﺪ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺑﺎﺷﺪ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺷﺮﺍﺏ ‪‬ﺸﱴ ﺍﺯ ﺛﻘﻞ‬
‫* ]ﺍﻧﺴﺎﻥ‪ .[٢١:‬ﺷﺎﻳﺪ ﻃﻬﻮﺭ ﺑﻪ ﻣﻌﲎ ﻛﺎﻣ ﹰ‬
‫ﺧﻮﺭﺍﻙ ﭘﺎﻙ ﻣﻰﻛﻨﺪ ﻭ ﺩﻭﺑﺎﺭﻩ ﺍﺷﺘﻬﺎ ﻣﻰﺁﻭﺭﺩ ﺩﺭ ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺁﻳﺎﺗﻰ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﺷﺮﺍﺏ ‪‬ﺸﺘﻨﺪ ﺁﻳﻪﺍﻯ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﻭﺻﻒ ﺭﺍ ﺭﻭﺷﻦ ﻛﻨﺪ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪ ﺧﻮﺭﺩﻥ ﺁﻥ ﺷﺮﺍﺏ ﻗﻠﻮﺑﺸﺎﻥ ﺍﺯ ﺣﺴﺪ ﭘﺎﻙ ﻣﻰﺷﻮﺩ ﻭ ﻣﻮﻯ ﺍﺯ ﭼﺸﻤﺎﻧﺸﺎﻥ ﻣﻰﺍﻓﺘﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺷﺮﺍﺏ ﻃﻬﻮﺭ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺟﺰ ﻋﻼﻗﻪ ﺑﻪ ﺧﺪﺍ ﭘﺎﻙ ﻣﻰﻛﻨﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪» .[٢٣٢:‬ﺫِﻟ ﹸﻜ ‪‬ﻢ« ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﻋﺪﻡ ﳑﺎﻧﻌﺖ ﺯﻥ ﻣﻄﻠﻘﻪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺎ ﺷﻮﻫﺮ ﻗﺒﻠﻰ ﺍﺯﺩﻭﺍﺝ ﻛﻨﺪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺑﺎ ﺑﺮﻛﺖﺗﺮ ﺉ ﭘﺎﻛﻴﺰﻩﺗﺮ ﺑﻮﺩﻥ ﺑﺮﺍﻯ ﻗﻠﻮﺏ ﺍﺳﺖ ﻧﻈﲑ‬
‫]ﺍﺣﺰﺍﺏ‪.[٥٣:‬‬
‫* ]ﻭﺍﻗﻌﺔ‪» .[٧٩-٧٧:‬ﻻ ‪‬ﻳ ‪‬ﻤﺴ‪ ‬ﻪ‪ «...‬ﻇﺎﻫﺮﹰﺍ ﻭﺻﻒ ﻗﺮﺁﻥ ﺍﺳﺖ ﻧﻪ ﻭﺻﻒ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﻟﻮﺡ ﳏﻔﻮﻅ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺑﺮﻭﺝ‪ .[٢٢-٢١:‬ﻧﻈﲑ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﺁﻳﻪ ]ﺯﺧﺮﻑ‪ .[٤:‬ﺿﻤﲑ »ِﺍﻧ‪ ‬ﻪ« ﺭﺍﺟﻊ ﺑﻪ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻣﻌﲎ ﺳﻪ ﺁﻳﻪ ﻓﻮﻕ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﺁﻥ ﻗﺮﺁﻥ ﳏﺘﺮﻣﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺘﺎﰉ ﭘﻮﺷﻴﺪﻩ ﻭ ﳏﻔﻮﻅ‪ ،‬ﻣﺲ‪ ‬ﳕﻰﻛﻨﺪ ﻭ ﳕﻰﺩﺍﻧـﺪ‬
‫ﺣﻘﺎﺋﻖ ﻗﺮﺁﻥ ﺭﺍ ﺟﺰ ﭘﺎﻛﺎﻥ‪ .‬ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻻﺩﺭ »ﻻ ‪‬ﻳ ‪‬ﻤﺴ‪ ‬ﻪ‪ «...‬ﺑﺮﺍﻯ ﻧﻔﻰ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﺲ‪ ‬ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻋﻠﻢ ﻭ ﺩﺍﻧﺴﱳ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﻳﻌﲎ ﺑﻪ ﺣﻘﺎﺋﻖ ﻣﻌﺮﻓﺖ ﻗﺮﺁﻥ ﳕﻰﺭﺳﺪ ﻣﮕﺮﺁﻥ ﻛﻪ ﻧﻔﺲ ﺧﻮﻳﺶ ﺭﺍ ﭘﺎﻙ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﭼﺮﻙ ﻓﺴﺎﺩ ﭘﺎﻙ ﺷﺪﻩ ﺑﻴﻀﺎﻭﻯ »ﻻ‬
‫‪‬ﻳ ‪‬ﻤﺴ‪ ‬ﻪ‪ «...‬ﺭﺍ ﻭﺻﻒ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﮔﺮﻓﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﺮ ﺁﻥ ﻣﻄﻠﻊ ﳕﻰﺷﻮﺩ ﻣﮕﺮ ﻣﻄﻬﺮﻭﻥ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﻋﻠﻢ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺎﺯ ﻓﺮﻣﻮﺩﻩ ﻭﺟﻬﻰ ﻧﻴﺴﺖ ﻛﻪ ﻣﻄﻬ‪‬ﺮﻭﻥ ﳐﺼﻮﺹ ﻣﻼﺋﻜﻪ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻴﺸﺘﺮ ﻣﻔﺴ‪‬ﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻠﻜﻪ ﻣﻄﻬ‪‬ﺮﻭﻥ ﺍﺯ ﺑﺸﺮ ﻧﻴﺰ ﻛﻪ ﺁﻳﻪ ﺗﻄﻬﲑ ﺑﻴﺎﻥ ﻣﻰﻛﻨـﺪ ﺩﺭ ﺁﻥ ﺩﺍﺧـﻞ ﺍﻧـﺪ‬
‫)ﺧﻼﺻﻪ(‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ ﺣﻘﺎﺋﻖ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭﻙ ﳕﻰﻛﻨﺪ ﻭ ﻧﻴﻤﺪﺍﻧﺪ ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻗﻠﻮﺑﺸﺎﻥ ﺭﺍ ﺍﺯ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﮔﻨﺎﻫﺎﻥ ﻭ ﻛﺜﺎﻓﺎﺕ ﺫﻧﻮﺏ ﭘﺎﻙ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺧﻮﺍﻩ ﻣﻠﻚ‬
‫ﲔ« ﺑﺮﺍﻯ ﻗﺮﺁﻥ ﭼﻬﺎﺭ ﻭﺻﻒ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺎﺷﻨﺪ ﻳﺎ ﺑﺸﺮ‪ .‬ﻭﺻﻒ ﺑﻮﺩﻥ »ﻻ ‪‬ﻳ ‪‬ﻤﺴ‪ ‬ﻪ« ﺑﺮﺍﻯ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺑﻌﻴﺪ ﺍﺳﺖ ﺑﻠﻜﻪ ﺗﺎ »ﺗ‪‬ﻨ‪‬ﺰﻳﻞﹲ ِﻣ ‪‬ﻦ ‪‬ﺭﺏ‪ ‬ﺍﻟﹾﻌﺎﻟﹶﻤ ‪‬‬
‫ﻗﻮﻝ ﺩﻳﮕﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻻ ﺩﺭ »ﻻ ‪‬ﻳ ‪‬ﻤﺴ‪ ‬ﻪ‪ «...‬ﻧﺎﻫﻴﻪ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﻃﻬﺎﺭﺕ‪ ،‬ﻃﻬﺎﺭﺕ ﺍﺯ ﺣﺪﺙ ﺧﺒﺚ ﺍﺳﺖ ﻭﱃ ﻣﻨﺎﺳﺐ ﺁﻥ ﻗﺮﺍﺋﺖ »ﻣ‪‬ﺘ‪ ‬ﱠﻄ ِﻬﺮ‪‬ﻭ ﹶﻥ« ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻭﺿﻮ ﻭ‬
‫ﻏﺴﻞ ﺑﺎﺷﺪ ﻳﻌﲎ‪:‬ﻣﺲ ﻧﻜﻨﺪ ﻗﺮﺁﻥ ﺭﺍ ﻭ ﺑﻪ ﺁﻥ ﺩﺳﺖ ﻧﺰﻧﺪ ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺑﺎ ﻃﻬﺎﺭﺕ ﺍﻧﺪ‪ .‬ﳑﻜﻦ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﺯ »ﻻ« ﻧﺎﻓﻴﻪ ﻭ ﺭﺍﺩ ﺍﺯ ﺧﱪ ﺍﻧﺸﺎ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﺑﺮ ﺟﻨﺐ ﻭ ﺣﺎﺋﺾ ﻭ ﳏﺪﺙ ﻣﺲ‪ ‬ﻗﺮﺁﻥ ﻭ ﺍﻳﻦ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻬﺎﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭ ﺷﺎﻓﻌﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺰﺩ ﻣﺎ ﺿﻤﲑ »ﻻ ‪‬ﻳ ‪‬ﻤﺴ‪ ‬ﻪ« ﺭﺍﺟﻊ ﺑﻪ‬
‫ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﻏﲑ ﻃﺎﻫﺮ ﺭﺍ ﻣﺲ‪ ‬ﻛﺘﺎﺑﺖ ﺁﻥ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺿﻌﻴﻒ ﺍﺳﺖ ﺯﻳﺮﺍ ﺁﻥ ﺑﺎ »ﻣ‪ ‬ﹶﻄ ‪‬ﻬﺮ‪‬ﻭﻥ« ﺍﺻﻼ ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﻳﻨﻜﻪ ﻣﺲ‪ ‬ﻛﺘﺎﺑﺖ ﻗﺮﺁﻥ ﺑﺮ‬
‫ﺟﻨﺐ ﻣﻄﻠﱮ ﺍﺳﺖ ﻛﻪ ﺩﻟﻴﻠﺶ ﺭﻭﺍﻳﺎﺕ ﺍﺳﺖ ﻧﻪ ﺍﻳﻦ ﺁﻳﻪ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺩﺭ‪ ‬ﻣﻨﺜﻮﺭ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﻪ ﻋﻤﺮ ﻭ ﺑﻦ ﺣﺰﻡ ﻓﺮﻣﻮﺩ‪» :‬ﻭ‪‬ﻻ ‪‬ﺗ ‪‬ﻤﺲ‪ ‬ﺍﻟﹾﻘﹸﺮﺁ ﹶﻥ ﺍِﻟﹼﺎ ‪‬ﻋ ‪‬ﻦ ﹶﻃﻬ‪‬ﻮ ٍﺭ«‪.‬‬
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‫ﻃﻮﰉ = ]ﺭﻋﺪ‪ [٢٩:‬ﻃﻮﰉ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﮔﻮﻳﺪ‪ :‬ﻃﻮﰉ ﻣﺼﺪﺭ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺸﺎﻑ ﮔﻮﻳﺪ‪ :‬ﻃﻮﰉ ﻣﺼﺪﺭ ﺍﺳﺖ ﻣﺜﻞ ﺑﺸﺮﻯ ﻭ ﺯﻟﻔﻰ ﻭ ﺩﺭ ﺍﺻﻞ ﻃﻴﱮ‬
‫ﺑﻮﺩﻩ ﻃﺎﺀ ﺳﻜﻮﻥ ﻳﺎﺀ ﺑﺮﺍﻯ ﺿﻤﻪ ﻣﺎ ﻗﺒﻞ‪ ،‬ﻳﺎﺀ ﺑﻪ ﻭﺍﻭ ﻗﻠﺐ ﺷﺪﻩ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺁﻥ ﺗﺄﻧﻴﺚ ﺍﻃﻴﺐ ﺍﺳﺖ ﺍﻳﻦ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺴ ‪‬ﻦ ﻣ‪‬ﺂﺏ« ﺟـﺰﺍﻯ ﺁﺧـﺮﺕ ﺍﺳـﺖ ﭼﻨﺎﻧﻜـﻪ ﻣـﺮﺍﺩ ﺍﺯ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻃﻮﰉ ﺩﺭ ﺁﻳﻪ ﺗﺄﻧﻴﺚ ﺍﻃﻴﺐ ﻭ ﻣﻮﺻﻮﻑ ﺁﻥ ﺣﻴﺎﺕ ﺍﺳﺖ ﻳﻌﲎ ]ﳓﻞ‪ .[٩٧:‬ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﺣ ‪‬‬
‫ﺠ ِﺰ‪‬ﻳﻨ‪ ‬ﻬ ‪‬ﻢ‪ «...‬ﻧﻴﺰ ﳘﺎﻥ ﺍﺳﺖ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ »ﻃﹸﱮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ« ﺯﻧﺪﮔﻰ ﺩﻟﭽﺴﺐ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻣﻨﻈﻮﺭ ﺍﺯ »ﻓﹶﻠﹶﻨ‪‬ﺤﻴﻴﻨ‪ ‬ﻪ‪ «...‬ﻧﻴﺰ ﳘﺎﻥ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫» ‪‬ﻭﹶﻟ ‪‬ﻨ ‪‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺁﻣﺪﻩ‪ :‬ﻃﻮﰉ ﺩﺭﺧﱴ ﺍﺳﺖ ﺩﺭ ‪‬ﺸﺖ ﺗﻨﻪ ﺁﻥ ﺩﺭ ﻣﱰﻝ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﺩﺭ ﻣﱰﻝ ﻫﺮ ﻣﺆﻣﻦ ﺷﺎﺧﻪﺍﻯ ﺍﺯ ﺁﻥ ﻫﺴﺖ‪ .‬ﻭ ﺩﺭ ﺑﻌـﻀﻰ ﺍﺯ‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﺻﻞ ﺁﻥ ﺩﺭ ﺧﺎﻧﻪ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺩﺭ ﻣﱰﻝ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺆﻣﻨﺎﻥ ﻏﺼﲎ ﺍﺯ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭﱃ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻇﺎﻫﺮﹰﺍ ﺩﺭ ﺑﻴﺎﻥ ﺁﻥ‬
‫ﺩﺭﺧﺖ ﻧﻴﺴﺖ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺍﺣﺎﺩﻳﺚ ﺷﺠﺮﻩ ﻃﻮﰉ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺗﻔﺴﲑ ﳎﻤﻊ ﻭ ﻋﻴﺎﺷﻰ ﻭ ﻛﺘﺐ ﺩﻳﮕﺮ‪ .‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ‬
‫ﺠﻨ‪ِ ‬ﺔ‪.«...‬‬
‫ﲔ ‪‬ﻭ ﹶﻓﺮ‪‬ﻋ‪‬ﻬﺎ ﰱ ﻣ‪‬ﻨﺎ ‪‬ﺯ ِﻝ ﹶﺍ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺠﻨ‪ِ ‬ﺔ ﺍﹶﺻ‪‬ﻠﹸﻬﺎ ﰱ ﺩﺍ ِﺭ ﺍﹶﻣﲑِﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﺠ ‪‬ﺮﺓﹲ ﰱ ﺍﹾﻟ ‪‬‬
‫ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﻃﹸﻮﰉ ‪‬ﺷ ‪‬‬
‫ﺼﻦ‪‬‬
‫ﺲ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﺆ ِﻣ ٍﻦ ﺍِﻟﹼﺎ ‪‬ﻭ ﰱ ﺩﺍ ِﺭ ِﻩ ﹶﻏ ‪‬‬
‫ﺠﻨ‪ِ ‬ﺔ ﺍﹶﺻ‪‬ﻠﹸﻬﺎ ﰱ ﺩﺍ ِﺭ ‪‬ﺭ ‪‬ﺳﻮ ِﻝ ﺍﻟﻠﹼ ِﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﹶﻓ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺠ ‪‬ﺮﺓﹲ ﰱ ﺍﹾﻟ ‪‬‬
‫ﻭ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺚ ﺩﻳﮕﺮ ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻃﹸﻮﰉ ‪‬ﺷ ‪‬‬
‫ﺼ ِﻦ‪.«...‬‬
‫ﻚ ﺁ ﹾﻟ ‪‬ﻐ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﹶﻏﹾﺼﺎﻧِﻬﺎ ﻻ ﻳ‪‬ﻨ‪‬ﻮﻯ ﰱ ﹶﻗ ﹾﻠ ِﺒ ِﻪ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﺍِﻟﹼﺎ ﺁﺗﺎ ‪‬ﻩ ﺫِﻟ ‪‬‬
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‫ﺽ« ﺍﺯ ﺟﺮﻳﺎﻥ ﺁﺏ ﻧﻪ‬
‫ﺏ ﹶﺍ ‪‬ﺭ ٍ‬
‫ﻃﻮﺩ = ]ﺷﻌﺮﺍﺀ‪ .[٦٣:‬ﻃﻮﺩ ﺑﻪ ﻣﻌﲎ ﻛﻮﻩ ﺑﺰﺭﮒ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺍﻃﻮﺍﺩ ﺁﻳﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٦٤‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ‪‬ﺳ‪‬ﻨ ‪‬ﻨ ‪‬ﻪ ‪‬ﺭﺹ‪ ‬ﹶﻃ ‪‬ﻮ ٍﺩ ‪‬ﻭ ﻻ ﺣِﺪﺍ ‪‬‬
‫ﺗﻼﺻﻖ ﻛﻮﻫﻰ ﻣﺎﻧﻊ ﻣﻰﺷﻮﺩ ﻭ ﻧﻪ ﺍﺭﺗﻔﺎﻉ ﺯﻣﲔ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻣﻮﺳﻰ ﻋﺼﺎ ﺭﺍ ﺯﺩ ﺩﺭﻳﺎ ﺑﺸﻜﺎﻓﺖ ﻭ ﻫﺮ ﻗﺴﻤﺖ ﻣﺎﻧﻨﺪ ﻛﻮﻩ ﺑﺰﺭﮔﻰ ﺷﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﻳﻚ ﻣﻮﺭﺩ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪.‬‬
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‫ﻃﻮﺭ = )ﺑﻪ ﺿﻢ‪ ‬ﻁ( ﻛﻮﻩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﻭ ﺻﺤﺎﺡ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ]ﺑﻘﺮﻩ‪ .[٦٣:‬ﻛﻮﻩ ﺭﺍ ﺑﺎﻻﻯ ﺳﺮﴰﺎ ﺑﻠﻨﺪ ﻛﺮﺩﱘ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ‪ ،‬ﳘﻪﺍﺵ ﺑﺎ ﺍﻟﻒ ﻭ ﻻﻡ‪،‬‬
‫ﻓﻘﻂ ﺩﺭ ﺩﻭ ﳏﻞ ﳎﺮﺩ ﻭ ﺑﻪ ﺳﻴﻨﲔ ﻭ ﺳﻴﻨﺎ ﺍﺿﺎﻓﻪ ﺷﺪﻩ‪] :‬ﻣﺆﻣﻨﻮﻥ‪] [٢٠:‬ﺗﲔ‪ .[٢:‬ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻃﻮﺭ ﺳﻴﻨﺎﻯ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮﹰﺍ ﻣﻄﻠﻖ ﻛﻮﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﻃﻮﺭ ﺍﺳﻢ ﻛﻮﻫﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺁﻥ ﺑﺎ ﻣﻮﺳﻰ ﻣﻨﺎﺟﺎﺕ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﻛﻮﻫﻰ ﺍﺳﺖ ﻧﺰﺩﻳﻚ ﺍﻳﻠﻪ ﻭ ﺳﻴﻨﲔ ﻭ ﺳﻴﻨﺎﺀ‬
‫ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﺑﻘﻴﻪ ﺳﺨﻦ ﺩﺭ »ﺳﻴﻨﺎ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫* ]ﻃﻮﺭ‪ .[٧-١:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺭﻕ ﻕ« ﻭ »ﺳﺠﺮ«‪ .‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﻛﺘﺎﺏ ﺗﻮﺭﺍﺕ ﺑﺎﺷﺪ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺁﻥ ﺩﺭ ﺻﺤﻴﻔﻪﻫﺎﻯ ﺳﻔﻴﺪﻯ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻃﹶﻮ‪‬ﺭ = )ﺑﻪ ﻓﺘﺢ ﻃﺎﺀ( ﺣﺎﻝ‪ .‬ﻫﻴﺌﺖ‪ .‬ﲨﻊ ﺁﻥ ﺍﻃﻮﺍﺭ ﺍﺳﺖ‪] .‬ﻧﻮﺡ‪ .[١٤-١٣:‬ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻫﻴﺌﺖ ﻭ ﺣﺎﻟﺖ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜﻞ ﺣﺎﻟﺖ ﻭ ﻫﻴﺌﺖ ﻧﻄﻔﻪ‪ ،‬ﻋﻠﻘﻪ‪ ،‬ﻣﻀﻐﻪ‪ ،‬ﻋﻈﺎﻡ ﻭ‪ ...‬ﭼﻨﺎﻧﻜﻪ‬
‫ﻓﺮﻣﻮﺩﻩ‪] :‬ﻣﺆﻣﻨﻮﻥ‪.[١٤:‬‬
‫ﺕ ﺍﻟﹾﻌ‪‬ﻠﻰ ﹶﻓ ‪‬ﻤ ﹶﻠﹶﺄ ‪‬ﻫﻦ‪ ‬ﺍﹶﻃﹾﻮﺍﺭﹰﺍ ِﻣ ‪‬ﻦ ﻣ‪‬ﻼِﺋ ﹶﻜِﺘ ِﻪ« ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻃﻮﺍﺭ ﺍﺻﻨﺎﻑ ﺍﺳﺖ‬
‫ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺍﺻﻨﺎﻑ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ﺍﻭﻝ ﻓﺮﻣﻮﺩﻩ‪» :‬ﹸﺛﻢ‪ ‬ﹶﻓ ‪‬ﺘ ‪‬ﻖ ﻣﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﭼﺮﺍ ﺑﻪ ﺧﺪﺍ ﻋﻈﻤﺖ ﻗﺎﺋﻞ ﳕﻰﺷﻮﻳﺪ ﺣﺎﻝﺁﻥ ﻛﻪ ﴰﺎ ﺭﺍ ﺍﺻﻨﺎﻑ ﻣﺘﻌﺪﺩ ﺁﻓﺮﻳﺪﻩ ﻭ ﺁﻥ ﺩﻟﻴﻞ ﻗﺪﺭﺕ ﻭ ﻋﻈﻤﺖ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﻃﻮﻉ = ﺭﻏﺒﺖ‪ .‬ﻣﻴﻞ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻃﻮﻉ ﺑﻪ ﻣﻌﲎ ﺍﻧﻘﻴﺎﺩ ﺍﺳﺖ‪ ،‬ﻃﺎﻋﺖ ﻧﻴﺰ ﺑﺪﺍﻥ ﻣﻌﲎ ﻣﻰﺑﺎﺷﺪ ﻟﻴﻜﻦ ﺑﻴﺸﺘﺮ ﺩﺭ ﻓﺮﻣﺎﻧﱪﺩﺍﺭﻯ ﻭ ﺍﻃﺎﻋﺖ ﺑﻜﺎﺭ ﺭﻭﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٨٣:‬ﺁﻥ ﻛﻪ ﺩﺭ‬
‫ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﺑﺎ ﺭﻏﺒﺖ ﻳﺎ ﻛﺮﺍﻫﺖ ﺑﻪ ﺧﺪﺍ ﺗﺴﻠﻴﻢ ﺍﺳﺖ‪] .‬ﻧﻮﺭ‪ .[٥٣:‬ﺑﮕﻮ ﻗﺴﻢ ﳔﻮﺭﻳﺪ ﻛﺎﺭ ﺟﻬﺎﺩ ﺍﻃﺎﻋﺖ ﺷﻨﺎﺧﺘﻪﺍﻯ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪ ‪ ٨١‬ﻧﺴﺎﺀ ﻭ ‪ ٢١‬ﺳﻮﺭﻩ ﳏﻤﺪ ﻧﻴﺰ‬
‫»ﻃﺎﻋﺔ« ﺧﱪ ﻣﺒﺘﺪﺍﻯ ﳏﺬﻭﻑ ﺍﺳﺖ‪.‬‬
‫ﺗﻄﻮ‪‬ﻉ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﺗﻜ ﻠﹼﻒ ﺍﻃﺎﻋﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺘﻌﺎﺭﻑ ﺑﻪ ﻣﻌﲎ ﺗﱪ‪‬ﻉ ﻭ ﺍﳒﺎﻡ ﻛﺎﺭ ﻏﲑ ﻭﺍﺟﺐ ﺍﺳﺖ ﻃﱪﺳﻰ ﻧﻴﺰ ﺗﱪ‪‬ﻉ ﺑﻪ ﻧﺎﻓﻠﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻧﻈﺮﻡ ﲢﻤ‪‬ﻞ ﺑﺎ‬
‫ﺭﻏﺒﺖ ‪‬ﺘﺮ ﺍﺳﺖ‪] .‬ﺑﻘﺮﻩ‪ .[١٨٤:‬ﻳﻌﲎ ﻫﺮ ﻛﻪ ﻛﺎﺭ ﺧﲑ ﺭﺍ ﺑﻪ ﺭﻏﺒﺖ ﺍﳒﺎﻡ ﺩﻫﺪ ﺁﻥ ‪‬ﺘﺮ ﺍﺳﺖ‪.‬‬
‫ﺴ ‪‬ﻊ«‪.‬‬
‫ﻉ ﹶﻟ ‪‬ﻪ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ ‪‬ﻊ‪ِ :‬ﺍﺗ‪ ‬‬
‫ﺻﻮﻋ‪‬ﺖ ﺩﺭ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[٣٠:‬ﺍﺯ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﺗﻔﻌﻴﻞ ﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﻣﻌﲎ ﺗﺴﻬﻴﻞ ﻭ ﺗﺰﻳﲔ ﺍﺳﺖ ﻳﻌﲎ ﻧﻔﺴﺶ ﻗﺘﻞ ﺑﺮﺍﺩﺭ ﺭﺍ ﺑﻪ ﺍﻭ ﺁﺳﺎﻥ ﻛﺮﺩ‪ .‬ﺍﺯ ﺑﺎﺏ »ﻃﺎ ‪‬‬
‫ﺍﺳﺘﻄﺎﻋﺖ‪ :‬ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﻭ ﻃﻠﺐ ﻃﺎﻋﺖ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﺁﻥ ﺍﺯ ﻗﺪﺭﺕ ﺍﺧﺺ‪ ‬ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺛﻘﻴﻞ ﺑﻮﺩﻥ ﺗﺎﺀ ﺁﻥ ﺭﺍ‬
‫ﺣﺬﻑ ﻣﻰﻛﻨﻨﺪ ﻣﺜﻞ ]ﻛﻬﻒ‪.[٩٧:‬‬
‫ﻇﺎﻫﺮﹰﺍ ﺍﻳﻦ ﺍﺯ ﻃﻮﻉ ﺑﻪ ﻣﻌﲎ ﻭﺳﻌﺖ ﻭ ﺁﺳﺎﱏ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺎﻻﻯ ﻧﻘﻞ ﺷﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٩٧:‬‬
‫* ]ﺗﻮﺑﻪ‪ .[٧٩:‬ﺁﻥ ﺩﺭ ﺍﺻﻞ ﻣﺘﻄﻮ‪‬ﻋﲔ ﺑﻪ ﻣﻌﲎ ﺑﺎ ﺭﻏﺒﺖ ﺩﻫﻨﺪﮔﺎﻥ ﺻﺪﻗﺎﺕ ﺍﺳﺖ‪.‬‬
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‫ﻑ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ﺍﻟﺸ‪ ‬ﻰ ِﺀ‪ :‬ﺩﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻮﹶﻟ ‪‬ﻪ« ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ ]ﻭﺍﻗﻌﺔ‪ .[١٧:‬ﻳﻌﲎ ﭘﺴﺮﺍﻥ ﺟﺎﻭﻳﺪﺍﻥ ﺑﻪ ﺩﻭﺭ ﺁ‪‬ﺎ ﻫﺴﺘﻨﺪ‪ .‬ﺗﻄﻮ‪‬ﻑ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﻧﻴﺰ ﻃﻮﺍﻑ ﻛﺮﺩﻥ ﺍﺳﺖ‬
‫ﻃﻮﻑ = ﺩﻭﺭ ﺯﺩﻥ‪» .‬ﻃﺎ ‪‬‬
‫ﻑ« ﺩﺭ ﺍﺻﻞ ﻳﺘﻄﻮ‪‬ﻑ ﻭ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ ]ﺭﲪﻦ‪[ ٤٤:‬ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻴﺎﻥ ﺩﻭ ﺷﻰﺀ ﺭﺍ ﻧﻴﺰ ﻃﻮﺍﻑ ﮔﻮﻳﻨﺪ ﻛﻪ ﺳﻌﻰ ﺑﲔ‬
‫]ﺑﻘﺮﻩ‪» .[١٥٨:‬ﻳ ﹶﻄﻮ‪ ‬‬
‫ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺩﻭﺭ ﺯﺩﻥ ﺩﺭ ﺍﻃﺮﺍﻑ ﺁﻥ ﺩﻭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﮔﺮﺩﺵ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺍﺳﺖ‪.‬‬
‫ﻃﺎﺋﻒ‪ :‬ﻃﻮﺍﻑ ﻛﻨﻨﺪﻩ‪] .‬ﺍﻋﺮﺍﻑ‪ [٢٠١:‬ﻃﺎﺋﻒ ﺷﻴﻄﺎﻥ ﻭﺳﻮﺳﻪ ﺍﻭ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﺧﻴﺎﻝ ﻭ ﺟﻦ‪ ‬ﻭ ﺣﺎﺩﺛﻪ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﻃﺎﺋﻒ ﮔﻮﻳﻨﺪ‪ .‬ﻛﻪ ﻭﺳﻮﺳﻪ ﺷﻴﻄﺎﱏ ﺑﻪ ﺩﻭﺭ‬
‫ﺍﻧﺴﺎﻥ )ﺩﺭ ﻋﺎﱂ ﺧﻴﺎﻝ( ﻣﻰﮔﺮﺩﺩ ﺗﺎ ﺍﻏﻔﺎﻟﺶ ﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﻗﻠﻢ‪ .[١٩:‬ﺑﻪ ﺣﺎﺩﺛﻪ ﻭ ﺑﻼ ﻃﺎﺋﻒ ﮔﻔﺘﻪ ﺷﺪﻩ‪ ،‬ﺍﺯ »ﻋ‪ ‬ﻠﹶﻴ‪‬ﻬﺎ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺑﻼﻯ ﺁﲰﺎﱏ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻃﺎﺋﻔﻪ‪ :‬ﻗﺴﻤﱴ ﺍﺯ ﻣﺮﺩﻡ ﻭ ﻗﻄﻌﻪﺍﻯ ﺍﺯ ﺷﻰﺀ ﺍﺳﺖ ﻣﺜﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٦٩:‬ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺩﻭﻡ ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﺍﺻﻞ ﻭ ﺗﺴﻤﻴﻪ ﺁﻥ ﺩﻭ ﻗﻮﻝ ﺍﺳﺖ‬
‫ﻳﻜﻰﺁﻥ ﻛﻪ ﻃﺎﺋﻔﻪ ﻣﺜﻞ ﺭﻓﻘﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﲪﻠﻪ ﻛﺎﺭﺷﺎﻥ ﺳﻔﺮ ﻭ ﻃﻮﺍﻑ ﺩﺭ ﺷﻬﺮﻫﺎ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮﻯ ﺁﻧﻜﻪ‪ :‬ﻃﺎﺋﻔﻪ ﲨﺎﻋﱴ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁ‪‬ﺎ ﺣﻠﻘﻪ ﻭ ﺩﺍﺋﺮﻩﺍﻯ ﺗﺸﻜﻴﻞ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﻪ‬
‫ﺩﻭﺭ ﺁﻥ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪.[١٥٨:‬‬
‫ﺁﻳﺎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺗﺸﺮﻳﻊ ﺳﻌﻰ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﺳﺘﺠﺎﺑﺖ ﺁﻥ ﺭﺍ ﻣﻰﻓﻬﻤﺎﻧﺪ‪ ،‬ﺑﻪ ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ‪ :‬ﻣﻌﺒﺪ ﻭ ﺷﻌﲑﻩ ﺑﻮﺩﻥ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﻋﺒﺎﺩﺗﻰ ﺩﺭ ﺁ‪‬ﺎ ﺗﺸﺮﻳﻊ ﻓﺮﻣﻮﺩﻩ ﻭ‬
‫ﺖ‪ «...‬ﺍﻋﻼﻡ ﺍﺻﻞ ﺗﺸﺮﻳﻊ ﺳﻌﻰ ﻣﻴﺎﻥ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺍﺳﺖ ﻧﻪ ﺑﺮﺍﻯ ﺍﻓﺎﺩﻩ ﻧﺪﺏ ﻭ ﮔﺮﻧﻪ ﻣﻨﺘﺴﺐ ﺑﻮﺩ ﻛﻪ ﺳﻌﻰ ﺭﺍ ﻣﺪﺡ ﻛﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺫﻡ‪ ‬ﺁﻥ ﺭﺍ ﻧﻔﻰ ﳕﺎﻳﺪ‪ ...‬ﻭ‬
‫ﺗﻔﺮﻳﻊ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣﺞ‪ ‬ﺍ ﹾﻟ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻉ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ‪ «...‬ﻣﺎﻧﻨﺪ ﺗﻌﻠﻴﻞ ﺑﺮ ﺗﺸﺮﻳﻊ ﺳﻌﻰ ﺑﺎ ﻳﻚ ﻗﺎﻋﺪﻩ ﻛﻠﻰ ﺍﺳﺖ ﻭ ﭼﻨﲔ ﺗﺸﺮﻳﻊ ﺩﺭ ﻗﺮﺁﻥ ﺷﺎﻳﻊ ﺍﺳﺖ ﻣﺜﻞ ]ﺻﻒ‪ .[١١:‬ﺩﺭ ﺗﺸﺮﻳﻊ ﺟﻬﺎﺩ‪] .‬ﺑﻘﺮﻩ‪ .[١٨٤:‬ﺩﺭ‬
‫ﲨﻠﻪ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ِﻄﻮ‪ِ ‬‬
‫ﺗﺸﺮﻳﻊ ﺭﻭﺯﻩ ]ﻧﺴﺎﺀ‪ .[١٠١:‬ﺩﺭ ﺗﺸﺮﻳﻊ ﻗﺼﺮ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺘﲔ ﻭ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺁﻳﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺳﻌﻰ ﺑﲔ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﻋﺒﺎﺩﺕ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺧﻼﰱ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﻧﺰﺩ ﻣﺎ )ﺍﻣﺎﻣﻴﻪ( ﻭﺍﺟﺐ ﺍﺳﺖ‬
‫ﺩﺭ ﺣﺞ ﻭ ﻋﻤﺮﻩ ﺷﺎﻓﻌﻰ ﻭ ﺍﺻﺤﺎﺑﺶ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﻭﺍﺟﺐ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﺷﺎﻓﻌﻰ ﮔﻔﺘﻪ‪ :‬ﺳﻨ‪‬ﺖ ﺳﻌﻰ ﺭﺍ ﻭﺍﺟﺐ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﻗﻮﻝ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ ﻛﻪ‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﺴ‪ ‬ﻌ ِﻰ ﻓﹶﺎﺳ‪‬ﻌ‪‬ﻮﺍ« ﻭﱃ ﻇﺎﻫﺮ ﺁﻳﻪ ﻣﺒﺎﺡ ﺑﻮﺩﻥ ﺁﻧﭽﻪ ﺍﺯ ﺳﻌﻰ ﺭﺍ ﻣﻜﺮﻭﻩ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﺳﻌﻰ ﺭﺍ ﻣﻜﺮﻭﻩ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻣﻰﺭﺳﺎﻧﺪ ﺳﻌﻰ ﺑﻪ ﻧﻈﺮ ﺍﺑﻮﺣﻨﻴﻔﻪ ﻭ‬
‫ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹸﻛِﺘ ‪‬‬
‫ﺍﺻﺤﺎﺑﺶ ﻣﺴﺘﺤﺐ ﺍﺳﺖ ﻭ ﻧﺰﺩ ﻣﺎ ﺍﻣﺎﻣﻴﻪ ﻭ ﺷﺎﻓﻌﻰ ﺗﺮﻙ ﻋﻤﺪﻯ ﺳﻌﻰ ﻣﻮﺟﺐ ﺑﻄﻼﻥ ﺣﺞ ﺍﺳﺖ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﻗﻮﻝ ﺩﺭ ﺻﺤﻴﺢ ﺗﺰﻭﺫﻯ ﻧﻴﺰ ﺍﺯ ﺷﺎﻓﻌﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻭﺳﺎﺋﻞ ﺍﺯ ﻛﺎﰱ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺳﻌﻰ ﺑﲔ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺳﺆﺍﻝ ﺷﺪ ﻛﻪ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﺎ ﻣﻨﺪﻭﺏ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﺳﺎﺋﻞ ﮔﻔﺖ‪ :‬ﻣﮕﺮ ﺧـﺪﺍ‬
‫ﻑ ِﺑ ِﻬﻤﺎ« ﻓﺮﻣﻮﺩ‪ :‬ﺁﻥ ﺩﺭ ﻋﻤﺮﻩ ﻗﻀﺎ ﺑﻮﺩ )ﺑﻌﺪ ﺍﺯ ﺣﺪﻳﺒﻴ‪‬ﻪ(ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺷﺮﻁ ﻛﺮﺩ ﺑﺘﻬﺎ ﺭﺍ ﺍﺯ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﺑﺮﺩﺍﺭﻧﺪ ﻣﺮﺩﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﺁﻥ‬
‫ﺡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺁ ﹾﻥ ‪‬ﻳ ﹶﻄﻮ‪ ‬‬
‫ﻧﻔﺮﻣﻮﺩﻩ »ﻓﹶﻼ ﺟ‪‬ﻨﺎ ‪‬‬
‫ﺣﻀﺮﺕ ﺑﻪ ﻛﺎﺭﻯ ﻣﺸﻐﻮﻝ ﺷﺪ ﻭ ﺳﻌﻰ ﺭﺍ ﻧﻜﺮﺩ ﺗﺎ ﻣﺪﺕ ﻣﻨﻘﻀﻰ ﺷﺪ ﻭ ﺑﺘﻬﺎ ﺭﺍ ﺑﻪ ﺟﺎﻳﺸﺎﻥ ﺁﻭﺭﺩﻧﺪ ﮔﻔﺘﻨﺪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻓﻼﱏ ﺳﻌﻰ ﻧﻜﺮﺩﻩ ﺣﺎﻝﺁﻥ ﻛﻪ ﺑﺘﻬﺎ ﺭﺍ ﺑﻪ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ‬
‫ﻑ ِﺑﻬِﻤﺎ«‪ .‬ﻳﻌﲎ ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﻛﻪ ﺑﺘﻬﺎ ﺩﺭ ﺻﻔﺎ ﻭ ﻣﺮﻭﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﺑﺎﺯ ﻣﻰﺗﻮﺍﻧﺪ ﺳﻌﻰ ﻛﻨﺪ‪.‬‬
‫ﺡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﺍ ﹾﻥ ‪‬ﻳ ﹶﻄﻮ‪ ‬‬
‫ﺑﺮﮔﺮﺩﺍﻧﺪﻧﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻧﺎﺯﻝ ﻛﺮﺩ‪» :‬ﻓﹶﻼ ﺟ‪‬ﻨﺎ ‪‬‬
‫ﺡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﺍ ﹾﻥ‬
‫ﺖ ﹶﺍ ِﻭ ‪‬ﻋ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ﻓﹶﻼ ﺟ‪‬ﻨﺎ ‪‬‬
‫ﺲ ﻗﺎ ﹶﻝ ﺍﻟﻠﹼﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ‪ِ :‬ﺍﻥﱠ ﺍﻟﺼ‪‬ﻔﺎ ‪‬ﻭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ِﻣ ‪‬ﻦ ﺷ‪‬ﻌﺎﺋِﺮﺭ ﺍﻟﻠﹼ ِﻪ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣﺞ‪ ‬ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺩﺭﺑﺎﺭﻩ ﻗﺼﺮ ﳕﺎﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺖ‪ :‬ﹶﺍ ‪‬ﻭ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺻ ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ ‪‬ﻧ‪‬ﺒﻴ‪ ‬ﻪ ﺻﻠﻰ ﺍﻟ ﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻮﺍﺳﺘﻪ ﻭ‬
‫ﻑ ِﺑﻬِﻤﺎ ﻭﺍ ِﺟﺐ‪ِ ‬ﻟ ﹶﺎﻥﱠ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ ﹶﻗ ‪‬ﺪ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﰱ ﻛِﺘﺎِﺑ ِﻪ ‪‬ﻭ ‪‬‬
‫ﻑ ِﺑﻬِﻤﺎ« ﺍﹶﻻ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺍﻥﱠ ﺍﻟﻄﱠﻮﺍ ‪‬‬
‫‪‬ﻳ ﹶﻄﻮ‪ ‬‬
‫ﺟﻮﺏ ﻗﺼﺮ ﺭﺍ ]ﻧﺴﺎﺀ‪ .[١٠١:‬ﺑﺎ ﻣﻘﺎﻳﺴﻪ ﺑﻪ ﺁﻳﻪ »ِﺍﻥﱠ ﺍﻟﺼ‪‬ﻔﺎ ‪‬ﻭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ﹶﺓ« ﺑﻴﺎﻥ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺍﺯ ﺭﻭﺍﻳﺖ ﺍﻭﻝ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺳﻌﻰ ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﺁﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﺟﺐ ﺑﻮﺩﻩ ﻭ‬
‫ﻧﺰﻭﻝ ﺁﻥ ﺑﺮﺍﻯ ﺭﻓﻊ ﳏﺬﻭﺭ ﻣﺬﻛﻮﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﺣﺞ‪ .[٢٩:‬ﻣﺮﺍﺩ ﻃﻮﺍﻑ ﻣﻌﻤﻮﱃ ﺑﻪ ﺩﻭﺭ ﻛﻌﺒﻪ ﺍﺳﺖ ﻛﻪ ﻫﻔﺖ ﺷﻮﻁ ﺑﺎ ﺷﺮﺍﻳﻂ ﳐﺼﻮﺻﻰ ﺍﺳﺖ‪.‬‬
‫ﲔ« ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﻣﻰﺁﻳﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ‬
‫ﲔ« ﻣﻰﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﻣﺮﺍﺩ »ﺍﻟﻄﹼﺎﺋِﻔ ‪‬‬
‫ﲔ« ﻭ »ﺍﻟﻘﺎﺋِﻤ ‪‬‬
‫* ]ﺑﻘﺮﻩ‪] ،[١٢٥:‬ﺣﺞ‪ .[٢٦:‬ﺑﻪ ﻗﺮﻳﻨﻪ »ﺗِﻠﹾﻌﺎﻛِﻔ ‪‬‬
‫ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺹ‪.‬ﺭﺕ ﻣﺮﺍﺩ ﺍﺯ ﻋﺎﻛﻔﲔ ﻭ ﻗﺎﺋﻤﲔ ﺍﻗﺎﻣﺖ ﻛﻨﻨﺪﮔﺎﻥ ﺩﺭ ﻣﻜﹼﻪﺍﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺍﻛﺜﺮ ﻣﻔﺴ‪‬ﺮﺍﻥ ﻃﺎﺋﻔﲔ ﺭﺍ ﻃﻮﺍﻑ ﻛﻨﻨﺪﮔﺎﻥ‬
‫ﻑ ﰱ ﺍﻟﹾﺒِﻼ ِﺩ‪:‬ﺟﺎ ﹶﻝ ‪‬ﻭ ﺳﺎ ‪‬ﺭ«‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭﺳﺖ ﺑﻪ ﻧﻈﺮ ﳕﻰﺁﻳﺪ ﻳﻌﲎ‪ :‬ﺧﺎﻧﻪ ﻣﺮﺍ ﭘﺎﻙ ﮔﺮﺩﺍﻥ ﻫﻢ ﺑﺮﺍﻯ ﺍﻫﻞ ﻣﻜﻪ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺍﻫﻞ ﺁﻓﺎﻕ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪» :‬ﻃﺎ ‪‬‬
‫* ]ﺍﻧﻌﺎﻡ‪.[١٥٦:‬‬
‫ﻣﺮﺍﺩ ﺩﻭ ﻃﺎﺋﻔﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺍﻧﺪ‪.‬‬
‫* ]ﻧﻮﺭ‪ .[٥٨:‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻃﻮ‪‬ﺍﻓﻮﻥ ﺧﺪﻣﺘﻜﺎﺭﺍﻥ ﺍﺳﺖ ﻭﱃ ﺻﺪﺭ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻃﻔﺎﻝ ﻧﻴﺰ ﺑﺪﺍﻥ ﺩﺍﺧﻞ ﺍﻧﺪ ﻭ ﻏﺮﺽ ﺍﺯ ﻃﻮﺍﻑ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻃﻮﻓﺎﻥ = ﻫﺮ ﺣﺎﺩﺛﻪ ﳏﻴﻂ ﺑﻪ ﺍﻧﺴﺎﻥ ﻭﱃ ﺩﺭ ﺁﰉ ﻛﻪ ﺑﻪ ﺣﺪ ﺍﻋﻼﻯ ﻛﺜﺮﺕ ﺭﺳﻴﺪﻩ‪ ،‬ﻣﺘﻌﺎﺭﻑ ﺷﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻃﻮﻓﺎﱏ ﻛﻪ ﻗﻮﻡ ﻧﻮﺡ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﺁﺏ ﺑﻮﺩ )ﻣﻔﺮﺩﺍﺕ( ﻟﺬﺍ ﺍﺳﺖ ﻛﻪ‬
‫ﺁﻥ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ‪ :‬ﺑﺎﺭﺍﻥ ﺷﺪﻳﺪ‪ ،‬ﺁﺏ ﻏﺎﻟﺐ ﻛﻪ ﻫﺮ ﭼﻴﺰ ﺭﺍ ﻓﺮﺍ ﻣﻰﮔﲑﺩ ﺷﺪﺕ ﺗﺎﺭﻳﻜﻰ ﺷﺐ‪ ،‬ﻣﺮﮒ ﻋﻤﻮﻣﻰ‪ ،‬ﻗﺘﻞ ﻋﺎﻡ‪ ،‬ﺳﻴﻞ ﻏﺮﻕ ﻛﻨﻨﺪﻩ ﻭ‪ ...‬ﺁﻣﺪﻩ ﺍﺳﺖ ﻗﻮﻝ ﳎﻤﻊ ﻣﻴﺰ ﻧﻈﲑ‬
‫ﺍﻗﺮﺏ ﺍﺳﺖ‪.‬‬
‫]ﻋﻨﻜﺒﻮﺕ‪ .[١٤:‬ﻏﺮﺽ ﺍﺯ ﻃﻮﻓﺎﻥ ﻃﻐﻴﺎﻥ ﺁﺏ ﻭ ﻃﻮﻓﺎﻥ ﺣﻀﺮﺕ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻃﻮﻓﺎﻥ ﺩﺭ »ﻧﻮﺡ« ﺻﺤﺒﺖ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ [١٣٣:‬ﻣﺮﺍﺩ ﺍﺯ ﻃﻮﻓﺎﱏ ﻛﻪ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺭﺍ ﮔﺮﻓﺖ ﭼﻴﺴﺖ؟ ﺁﻥ ﺭﺍ ﺳﻴﻞ‪ ،‬ﻣﺮﮒ ﻋﻤﻮﻣﻰ‪ ،‬ﻃﺎﻋﻮﻥ‪ ،‬ﺁﺑﻠﻪ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺍﳌﻨﺎﺭ ﺍﺯ ﻋﺎﻳﺸﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ‬
‫ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻮﻓﺎﻥ ﻣﺮﮒ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﺣﺪﻳﺚ ﻋﺎﻳﺸﻪ ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﺑﺎ ﺁﻥ ﻗﻮﻝ ﳐﺎﻟﻒ ﻟﻐﺖ ﺛﺎﺑﺖ ﳕﻰﺷﻮﺩ ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ‬
‫ﺍﻳﻨﻜﻪ ﭘﺲ ﺍﺯ ﺑﻠﻴ‪‬ﻪ ﭘﻴﺶ ﻣﻮﺳﻰ ﺁﻣﺪﻩ ﺧﻮﺍﻫﺶ ﺩﻋﺎ ﻣﻰﻛﺮﺩﻧﺪ ﺁﻥ ﻣﺮﮒ ﭼﮕﻮﻧﻪ ﲨﻊ ﻣﻰﺷﻮﺩ؟ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻃﻮﻓﺎﻥ ﺁﺏ ﻭ ﺳﻴﻞ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻗﻮﻝ ﺍﻭﻝ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺩﺭ ﺭﻭﺍﻳﱴ‬
‫ﻛﻪ ﺍﺯ ﺻﺎﺩﻗﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺁﻥ ﺭﺍ ﺁﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺩﻳﺎﺭ ﻭ ﻣﺴﺎﻛﻦ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺭﺍ ﺧﺮﺍﺏ ﻛﺮﺩ ﺗﺎ ﺑﻪ ﺑﻴﺎﺑﺎﻥ ﭘﻨﺎﻩ ﺑﺮﺩﻩ ﭼﺎﺩﺭﻫﺎ ﺑﻪ ﭘﺎ ﺩﺍﺷﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ‪‬ﻢ ﺁﻥ ﺭﺍ ﺗﮕﺮﮒ ﺗﻮﺃﻡ ﺑﺎ ﺭﻋﺪ ﻭ ﺍﺗﺶ ﮔﻔﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻣﺼﺮﻳﺎﻥ ﺑﺎﺭﻳﺪ ﺗﺎ ﺑﻪ ﻣﻮﺳﻰ ﺍﳊﺎﺡ ﻛﺮﺩﻧﺪ ﺩﺭ ﺍﺛﺮ ﺩﻋﺎﻯ ﻣﻮﺳﻰ ﺁﻥ ﺑﻼ ﺭﻓﻊ ﺷﺪ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ )ﺿﻔﺪﻉ ‪ -‬ﺟﺮﺍﺩ ‪ -‬ﺗﺴﻊ( ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪ .‬ﻟﻔﻆ ﻃﻮﻓﺎﻥ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻃﻮﻕ = ﻃﻮﻕ ﻭ ﻃﺎﻗﺖ ﻫﺮ ﺩﻭ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٢٤٩:‬ﮔﻔﺘﻨﺪ ﻣﺎ ﺭﺍ ﺍﻣﺮﻭﺯ ﻗﺪﺭﺕ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺟﺎﻟﻮﺕ ﻭ ﻟﺸﻜﺮﻳﺎﻧﺶ ﻧﻴﺴﺖ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٨٦:‬ﻓﻜﺮ ﻣﻰﻛﻨﻴﻢ ﻣﺮﺍﺩ ﺍﺯ ﺍﺻﺮ ﻭ ﺗﻜﻠﻴﻒ ﺷﺎﻕ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻧﺎ ﻓﺮﻣﺎﱏ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺁﻣﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻧﺴﺎﺀ‪ .[١٦٠:‬ﻭ ﻧﻈﲑ ﻗﺘﻞ ﻧﻔﺲ ﺩﺭ ﺗﻮﺑﻪ ﺍﺯ‬
‫ﻋﺒﺎﺩﺕ ﮔﻮﺳﺎﻟﻪ ﻛﻪ ﻣﻮﺳﻰ ﻓﺮﻣﻮﺩ ]ﺑﻘﺮﻩ‪ .[٥٤:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ »ﻣﺎ ﻻ ﻃﺎ ﹶﻗ ﹶﺔ ﻟﹶﻨﺎ ِﺑ ِﻪ« ﻋﻘﻮﺑﺎﺕ ﻣﻌﺎﺻﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﮔﺬﺷﺘﮕﺎﻥ ﺭﺳﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻓﺮﻣﻮﺩﻩ ﻳﻌـﲎ‬
‫ﻒ‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺧﺪﺍﻳﺎ ﺗﻜﻠﻴﻒ ﺷﺎﻕ‪ ‬ﺑﺮ ﻣﺎ ﻧﻔﺮﻣﺎ ﭼﻨﺎﻧﻜﻪ ﺑﺮ ﮔﺬﺷﺘﮕﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻯ ﻭ ﻧﻴﺰ ﻋﻘﻮﺑﺎﺗﻰ ﺭﺍ ﻛﻪ ﻗﺪﺭﺕ ﺁ‪‬ﺎ ﺭﺍ ﻧﺪﺍﺭﱘ ﺑﺮ ﻣﺎ ﲢﻤﻴﻞ ﻧﻜﻦ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ »ﻻ ‪‬ﻳ ﹶﻜﻠﱢ ‪‬‬
‫ﺍﻟﻠﹼ ‪‬ﻪ ﻧ‪‬ﻔﹾﺴﹰﺎ ﺍِﻟﹼﺎ ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻬﺎ«‪.‬‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺗﻔﺎﺳﲑ ﺷﻴﻌﻪ ﻭ ﺳﻨ‪‬ﻰ ﺍﺯ ﻗﺒﻴﻞ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻭ ﻛﺸ‪‬ﺎﻑ ﺩﺭ ﺗﻔﺴﲑ ﺍﻳﻦ ﺁﻳﻪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺷﺮﻳﻌﺖ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺍﮔﺮ ﺑﻪ ﺑﺪﻥ ﻳﺎ ﻟﺒﺎﺱ ﻛﺴﻰ ﳒﺎﺳﱴ ﻣﻰﺭﺳﻴﺪ ﻻﺯﻡ ﺑﻮﺩ‬
‫ﺁﻥ ﳏﻞ ﺭﺍ ﻗﻄﻊ ﻛﻨﻨﺪ‪.‬‬
‫ﺾ ‪‬ﻭ‬
‫ﺏ ﹶﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﻗ ﹾﻄ ‪‬ﺮﺓﹲ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ِﻝ ﹶﻗﺮ‪‬ﺿ‪‬ﻮﺍ ﹸﻟﺨ‪‬ﻮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﻟﹾﻤ‪‬ﻘﺎﺭﻳ ِ‬
‫ﺩﺭ ﻭﺳﺎﺋﻞ ﻛﺘﺎﺏ ﻃﻬﺎﺭﺕ ﺑﺎﺏ ﺍﻭﻝ ﺍﺯ ‪‬ﺬﻳﺐ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻗﺎ ﹶﻝ ﻛﺎ ﹶﻥ ﺑ‪‬ﻨ‪‬ﻮ ﺍِﺳ‪‬ﺮﺍﺋﻴ ﹸﻞ ﺍِﺫﺍ ﺍﹶﺻﺎ ‪‬‬
‫ﻒ ﺗ‪‬ﻜﹸﻮﻧ‪‬ﻮ ﹶﻥ«‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻭ ﺩﺭ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻭﻯ ﺑﻪ‬
‫ﺽ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ِﻟ ﹸﻜ ‪‬ﻢ ﺍﻟﹾﻤﺎ َﺀ ﹶﻃﻬ‪‬ﻮﺭﹰﺍ ﻓﹶﺎﻧ‪‬ﻈﹸﺮﻭﺍ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑﹶﺎ ‪‬ﻭ ‪‬ﺳ ِﻊ ﻣﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ‪‬ﻭ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﻟﻔﻆ »ﻗﻄﻊ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺎﺳﺔ« ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ »ﳊﻮﻡ«ﮔﻮﺷﺖ ﺑﺪﻥ ﻧﺒﺎﺷﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٨٤:‬ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺮﺍﺩ ﺍﺯ ﺍﻃﺎﻗﻪ ﺩﺭ ﺁﻳﻪ ﺍﺗﻴﺎﻥ ﺷﻰﺀ ﺑﺎ ﻣﺸﻘﺖ ﻛﺜﲑﻩ ﺍﺳﺖ ﻭ ﺿﻤﲑ »ﻳ‪‬ﻄﻴﻘﹸﻮ‪‬ﻧ ‪‬ﻪ« ﺑﻪ ﺻﻮﻡ ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮ ﺁﻧﺎﻧﻜﻪ ﺭﻭﺯﻩ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﻭ ﻣﺸﻘﹼﺖ‬
‫ﻛﺜﲑﻩ ﻣﻰﮔﲑﻧﺪ ﺭﻭﺯﻩ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻓﺪﻳﻪ ﻭ ﻃﻌﺎﻡ ﻣﺴﻜﲔ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺣﻜﻢ ﺳﺎﺧﻮﺭﺩﮔﺎﻥ ﻭ ﻏﲑﻩ ﺍﺳﺖ ﻛﻪ ﺭﻭﺯﻩ ﺑﺮ ﺁ‪‬ﺎﺳﺨﺖ ﻭ ﻃﺎﻗﺖ ﻓﺮﺳﺎ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻃﺎﻗﻪ ﭼﻨﺎﻧﻜﻪ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺻﺮﻑ ﲤﺎﻡ ﻗﺪﺭﺕ ﺩﺭ ﻓﻌﻞ ﺍﺳﺖ ﻭ ﻻﺯﻣﻪ ﺁﻥ ﻭﻗﻮﻉ ﻓﻌﻞ ﺑﺎ ﻣﺸﻘﺖ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻮﻳﺪ‪ :‬ﺍﻃﺎﻗﻪ ﭘﺎﺋﲔﺗﺮﻳﻦ ﻗﺪﺭﺕ ﺑﺮ ﺷﻰﺀ ﺍﺳﺖ ﻋﺮﺏ »ﺍﻃﺎﻕ ﺍﻟﺸﻰﺀ« ﳕﻰﮔﻮﻳﺪ ﻣﮕﺮ ﺁﻧﮕﺎﻩ ﻛﻪ ﻗﺪﺭﺗﺶ ﺑﺮ ﺷﻰﺀ ﺩﺭ ‪‬ﺎﻳﺖ ﺿﻌﻒ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺑﺎ ﻃﺎﻗﺖ ﻓﺮﺳﺎﺋﻰ‬
‫ﻣﺘﺤﻤﻞ ﻣﻰﺷﻮﺩ‪ .‬ﻛﻼﻡ ﺭﺍﻏﺐ ﻧﻴﺰ ﺩﺭ ﻣﻌﲎ »ﻃﺎﻗﺔ« ﻗﺮﻳﺐ ﺑﻪ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻃﺎﻗﻪ ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﺍﺳﺖ ﻗﻬﺮﹰﺍ ﺷﺨﺺ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﲢﻤﻞ ﻭﺍﺩﺍﺭ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﺗﻮﺃﻡ ﺑﺎ‬
‫ﻣﺸﻘﹼﺖ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﺣﺘﻴﺎﺝ ﻧﺪﺍﺭﱘ ﺑﻪﺁﻥ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻛﺴﺎﱏ ﺭﺍ ﻛﻪ ﻗﺪﺭﺕ ﺭﻭﺯﻩ ﺩﺍﺭﻧﺪ ﺑﲔ ﺭﻭﺯﻩ ﻭ ﻓﺪﻳﻪ ﳐﻴ‪‬ﺮ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺩﺭ ﺻﻮﺭﺗﻰ ﺑﻮﺩ ﻛﻪ ﺭﻭﺯﻩ ﺗﺎﺯﻩ ﻭﺍﺟﺐ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ‬
‫ﺼ ‪‬ﻤ ‪‬ﻪ« ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺑﻌﺪﻯ ﺍﺳﺖ ﻧﺴﺦ ﮔﺮﺩﻳﺪ‪ .‬ﻭ ﺩﺭ ﻧﺴﺦ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻛﻪ ﻓﻘﻂ ﺣﻜﻢ ﻏﲑ ﻋﺎﺟﺰﺍﻥ ﻧﺴﺦ‬
‫ﻋﺎﺩﺕ ﻧﺪﺍﺷﺘﻨﺪ ﺳﭙﺲ ﺍﻳﻦ ﺣﻜﻢ ﺑﺎ ﲨﻠﻪ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﻟﺸ‪ ‬ﻬ ‪‬ﺮ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﮔﺮﺩﻳﺪ ﻭ ﻋﺎﺟﺰﺍﻥ ﺩﺭ ﲢﺖ ﻋﻤﻮﻡ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻧﺪ‪.‬‬
‫ﻣﻼﺣﻈﻪ ﺁﻳﺎﺕ ‪ ١٨٣‬ﺗﺎ ‪ ١٨٧‬ﺑﻘﺮﻩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺩﺭ ﻳﻚ ﺳﻴﺎﻕ ﻭ ﺩﺭ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻧﺪ ﺩﺍﻋﻰ ﻧﺪﺍﺭﱘ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺁﻳﻪ ﺩﻭﻡ ﺍﻭﱃ ﺭﺍ ﻧﺴﺦ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﺷﺘﺒﺎﻩ ﺍﺯ ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ‬
‫»ﻳ‪‬ﻄﻴﻘﹸﻮِﻧ ‪‬ﻪ« ﺭﺍ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﮔﺮﻓﺘﻪﺍﻧﺪ ﺭﻭﺍﻳﱴ ﻧﻴﺰ ﺩﺭ ﺗﺄﻳﻴﺪ ﮔﻔﺘﻪ ﻣﺎ ﺩﺍﻭﺩ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﰱ ﻗﻮﻟﻪ » ‪‬ﻭ ﻋ‪‬ﻠﹶﻰ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﻳ‪‬ﻄﻴﻘﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻓ ‪‬ﺪ‪‬ﻳﺔﹲ‬
‫ﲑ ‪‬ﻭ ﺍﻟﱠﺬﻯ ‪‬ﻳﺄﹾﺧ‪‬ـ ﹸﺬ ‪‬ﻩ‬
‫ﺦ ﺍﻟﹾﻜﹶﺒ ‪‬‬
‫ﺾ«ﺩﺭ ﺭﻭﺍﻳﺖ ﺳﻮﻡ‪» :‬ﺍﻟﺸ‪ ‬ﻴ ‪‬‬
‫ﲑ ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴ ‪‬ﻊ ‪‬ﻭ ﺍﻟﹾﻤ‪‬ﺮﻳ ‪‬‬
‫ﺦ ﺍﻟﹾﻜﹶﺒ ‪‬‬
‫ﺵ« ﺩﺭ ﺣﺪﻳﺚ ﺩﻳﮕﺮﻯ » ‪‬ﻫ ‪‬ﻮ ﺍﻟﺸ‪ ‬ﻴ ‪‬‬
‫ﲑ ﻭ‪‬ﺍﻟﱠﺬﻯ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹸﺬ ‪‬ﻩ ﺍﻟﹾﻌِﻄﺎ ‪‬‬
‫ﺦ ﺍﻟﹾﻜﹶﺒ ‪‬‬
‫ﻃﹶﻌﺎ ‪‬ﻡ ِﻣﺴ‪‬ﻜﲔ« ﻗﺎ ﹶﻝ‪ :‬ﺍﻟﺸ‪ ‬ﻴ ‪‬‬
‫ﲑ«‪.‬‬
‫ﺦ ﺍﻟﹾﻜﹶﺒ ‪‬‬
‫ﻑ ﻋ‪‬ﻠﻰ ﻭ‪‬ﻟﹶﺪ‪‬ﻫﺎ ‪‬ﻭ ﺍﻟﺸ‪ ‬ﻴ ‪‬‬
‫ﺵ« ﺩﺭ ﺣﺪﻳﺚ ﭼﻬﺎﺭﻡ‪» :‬ﹶﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺮ َﺀ ﹸﺓ ﺗ‪‬ﺨﺎ ‪‬‬
‫ﺍﻟﹾﻌ‪‬ﻄﺎ ‪‬‬
‫ﺭﻭﺍﻳﺖ ﭘﻨﺠﻢ ﻧﻴﺰ ﻗﺮﻳﺐ ﺑﻪ ﺁ‪‬ﺎ ﺍﺳﺖ ‪.‬‬
‫* ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٨٠:‬ﻃﻮﻕ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﺮﺩﻥ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ ﺧﻠﻘﺘﹰﺎ ﻣﺜﻞ ﻃﻮﻕ ﻛﺒﻮﺗﺮ ﻳﺎ ﺻﻨﻌﺘﹰﺎ ﻣﺜﻞ ﻃﻮﻕ ﻃﻮﻕ ﻃﻼ ﻭ ﻧﻘﺮﻩ )ﺭﺍﻏﺐ( ﻳﻌﲎ ﺁﻧﭽﻪ ﺭﺍ ﲞﻞ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺭﺍﻩ‬
‫ﺧﺪﺍ ﻧﺪﺍﺩﻩﺍﻧﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺎ ﺁﻥ ﻃﻮﻕ ﺯﺩﻩ ﺷﻮﻧﺪ ﻭ ﺁﻥ ﻃﻮﻗﻰ ﺩﺭ ﮔﺮﺩﻧﺸﺎﻥ ﻣﻰﺷﻮﺩ ﺩﺭ ﺭﻭﺍﻳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﻣﺎﻧﻊ ﺍﻟﺰ‪‬ﻛﻮﺓ ﺍﺳﺖ ﺩﺭ ﺑﻌﻀﻰ ﺍﺣﺎﺩﻳﺚ ﺍﺳﺖ ﻛﻪ ﻣﺎﻝ ﺯﻛﻮﻯ ﻭ ﺩﺭ‬
‫ﺑﻌﻀﻰ ﺯﻣﲔ ﺁﻥ‪ ،‬ﺩﺭ ﮔﺮﺩﻥ ﻣﺎﻧﻊ ﺍﻟﺰ‪‬ﻛﻮﺓ ﻃﻮﻕ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺑﻌﻀﻰ ﻣﺎﺭ ﺍﻗﺮﻉ ﻃﻮﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻇﺎﻫﺮﹰﺍ ﳘﺎﻥ ﻣﺎﻝ ﺑﻪ ﻣﺎﺭ ﻣﺒﺪ‪‬ﻝ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻛﱰ«‪.‬‬
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‫ﻃﻮﻝ = )ﺑﻪ ﻓﺘﺢ ﻁ( ﻓﻀﻞ‪ .‬ﻗﺪﺭﺕ‪] .‬ﻏﺎﻓﺮ‪ .[٣:‬ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ .[٨٦:‬ﻛﻪ ﺑﻪ ﻣﻌﲎ ﻗﺪﺭﺕ ﻭ ﻓﻀﻞ ﺍﺳﺖ‪.‬‬
‫]ﻧﺴﺎﺀ‪ .[٢٥:‬ﻃﻮﻝ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﻭ ﻭﺳﻌﺖ ﺩﺭ ﻣﺎﻝ ﺍﺳﺖ ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺍﺯ ﺟﻬﺖ ﻭﺳﻌﺖ ﻣﺎﻝ ﻗﺪﺭﺕ ﺑﻪ ﻧﻜﺎﺡ ﺯﻧﺎﻥ ﺁﺯﺍﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﺯ ﻛﻨﻴﺰﺍﻥ ﻧﻜﺎﺡ ﻛﻨﺪ‪.‬‬
‫ﻃﻮﻝ ﺑﻪ ﻓﺘﺢ ﮔﻮﻳﺎ ﻻﺯﻣﻪ ﻃﻮﻝ ﺑﻪ ﺿﻢ‪ ‬ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ ﻓﻀﻞ ﻭ ﻗﺪﺭﺕ ﳐﺼﻮﺹ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻃﹸﻮﻝ = )ﺑﻪ ﺿﻢ ﻁ( ﺑﻠﻨﺪﻯ‪ .‬ﺩﺭﺍﺯﻯ‪] .‬ﺍﺳﺮﺍﺀ‪ .[٣٧:‬ﻫﺮﮔﺰ ﺩﺭ ﺑﻠﻨﺪﻯ ﺑﻪ ﻛﻮﻫﻬﺎ ﳔﻮﺍﻫﻰ ﺭﺳﻴﺪ ]ﺣﺪﻳﺪ‪ .[١٦:‬ﺯﻣﺎﻥ ﻭ ﻣﺪﺕ ﺑﺮ ﺁ‪‬ﺎ ﻃﻮﻻﱏ ﺷﺪ ﻭ ﻗﻠﻮﺑﺸﺎﻥ ﺳﺨﺖ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻭﱃ‬
‫ﺩﺭ ﻃﻮﻝ ﳏﺴﻮﺱ ﻭ ﺩﻭﻣﻰ ﺩﺭ ﻃﻮﻝ ﻣﻌﻘﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﺗﻄﺎﻭﻝ‪ :‬ﺑﻪ ﻣﻌﲎ ﺍﻇﻬﺎﺭ ﻃﻮﻝ ﻳﺎ ﺍﻇﻬﺎﺭ ﻗﺪﺭﺕ ﻭ ﻓﻀﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺑﻪ ﻓﺘﺢ ﻃﺎﺀ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ]ﻗﺼﺺ‪ .[٤٥:‬ﺩﺭ ﺟﻮﺍﻛﻊ ﺍﳉﺎﻣﻊ »ﺍﻟﻌﻤﺮ« ﺭﺍ ﺍﻣﺪ ﺍﻧﻘﻄﺎﻉ ﻭﺣﻰ ﻓﺮﻣـﻮﺩﻩ‬
‫ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺮﺩﻣﺎﱏ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﱘ ﻣﺪﺕ ﺍﻧﻘﻄﺎﻉ ﻭﺣﻰ ﺑﺮ ﺁ‪‬ﺎ ﺑﺮﺗﺮﻯ ﻛﺮﺩ ﻭ ﻃﻮﻻﱏ ﺷﺪ ﺗﺎ ﺗﻮ ﺭﺍ ﺑﻪ ﺭﺳﺎﻻﺕ ﺑﺮ ﺍﻧﮕﻴﺨﺘﻴﻢ‪.‬‬
‫ﻃﻮﻳﻞ‪ :‬ﺁﻧﭽﻪ ﻳﺎﺁﻥ ﻛﻪ ﺩﺍﺭﺍﻯ ﻃﻮﻝ ﺍﺳﺖ ]ﺍﻧﺴﺎﻥ‪ .[٢٦:‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺻﻔﺖ ﻟﻴﻞ ﻓﺮﻣﻮﺩﻩ ﻳﻌﲎ »ﰱ ﹶﻟ ‪‬ﻴ ٍﻞ ﻃﹶﻮﻳ ٍﻞ« ﻭ ﺍﺯ ﺣﻀﺮﺕ ﺭﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻣﺮﺍﺩ ﺻﻠﻮﺓ ﻟﻴﻞ‬
‫ﻼ ﰱ ﺍﻟﱠ ‪‬ﻴ ِﻞ«‪.‬‬
‫ﺤ ‪‬ﻪ ‪‬ﺗﺴ‪‬ﺒﻴﺤﹰﺎ ﻃﹶﻮﻳ ﹰ‬
‫ﺍﺳﺖ‪ .‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﺻﻔﺖ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﺑﺎﺷﺪ‪ » :‬ﺳﺒ‪ ‬‬
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‫ﻃﻮﻯ = )ﺑﻪ ﺿﻢ‪ ‬ﻁ( ]ﻃﻪ‪] .[١٢:‬ﻧﺎﺯﻋﺎﺕ‪ .[١٦:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺩﻭ ﻣﻮﺿﻊ ﻓﻮﻕ ﺍﺯ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﻧﺎﻡ ﳘﺎﻥ ﻭﺍﺩﻯ ﺍﺳﺖ ﻭ »ﻃﻮﻯ« ﺑﻴﺎﻥ ﺍﺳﺖ ﺍﺯ »ﺑِﺎﻟﹾﻮﺍ ِﺩ«‬
‫ﻭ ﭼﻮﻥ ﳏﻞ ﺁﻣﺪﻥ ﻭﺣﻰ ﺑﺦ ﻣﻮﺳﻰ ﺍﺳﺖ ﻗﻬﺮﹰﺍ ﻗﺴﻤﱴ ﺍﺳﺖ ﻗﻬﺮﹰﺍ ﻗﺴﻤﱴ ﺍﺯ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻃﻮﻯ ﺑﻪ ﻛﺴﺮ ﻭ ﺿﻢ )ﻁ( ﻭ ﺍﺩﰉ ﺍﺳﺖ ﺩﺭ ﺷﺎﻡ‬
‫ﻣﻨﺼﺮﻑ ﻭ ﻏﲑ ﻣﻨﺼﺮﻑ ﺁﻳﺪ‪.‬‬
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‫ﻃﻴﺐ = ﺩﻟﭽﺴﱮ‪ .‬ﻃﻤﻊ ﭘﺴﻨﺪﻯ »ﻃﺎﻟﺐ ﺍﻟﺸﻰ ﺀ ﻃﻴﺒ ﹰﺎ« ﻳﻌﲎ ﺩﻟﭽﺴﺐ ﻭ ﻃﺒﻊ ﭘﺴﻨﺪ ﺷﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﻃﻴ‪‬ﺐ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﻮﺍﺱ ﺍﺯ ﺁﻥ ﻟﺬﹼﺕ ﻣﻰﺑﺮﻧﺪ ﻭ ﻧﻔﺲ ﺍﺯ ﺁﻥ ﻟﺬﹼﺕ‬
‫ﻣﻰﺑﺮﺩ‪ .‬ﻭ ﭘﺎﻙ ﻛﺮﺩﻥ ﭼﻴﺰﻯ ﺳﺒﺐ ﺩﻟﭽﺴﱮ ﺁﻥ ﺍﺳﺖ‪ .‬ﻧﻘﻴﺾ ﻃﻴ‪‬ﺐ ﺧﺒﻴﺚ ﺍﺳﺖ‪.‬‬
‫]ﻧﺴﺎﺀ‪ .[٣:‬ﺍﺯ ﺯﻧﺎﻥﺁﻥ ﻛﻪ ﺩﻟﺒﺨﻮﺍﻩ ﻭ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﴰﺎﺳﺖ ﻧﻜﺎﺡ ﻛﻨﻴﺪ‪] .‬ﺯﻣﺮ‪ .[٧٣:‬ﺳﻼﻡ ﺑﺮ ﴰﺎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﺧﺪﺍ ﺷﺪﻳﺪ ﭘﺲ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﺷﻮﻳﺪ‪ .‬ﺍﻳﻦ‬
‫ﺁﻳﻪ ﺷﺎﻳﺪ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ]ﺑﻴ‪‬ﻨﺔ‪ .[٨:‬ﺑﺎﺷﺪ‪.‬‬
‫]ﻧﺴﺎﺀ‪ .[٤:‬ﺍﮔﺮ ﺑﺪﳋﻮﺍﻩ ﺧﻮﺩ ﭼﻴﺰﻯ ﺍﺯ ﻣﻬﺮ ﺑﻪ ﴰﺎ ﲞﺸﻴﺪﻧﺪ ﺁﻥ ﺭﺍ ﮔﻮﺍﺭﺍ ﲞﻮﺭﻳﺪ‪.‬‬
‫ﻃﻴ‪‬ﺐ‪ :‬ﺩﺭ ﻗﺮﺁﻥ ﻫﻢ ﻭﺻﻒ ﺍﻧﺴﺎﻥ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺍﻧﻔﺎﻝ‪ .[٣٧:‬ﻭ ﻫﻢ ﻭﺻﻒ ﻏﲑ ﺍﻧﺴﺎﻥ ﳓﻮ ]ﻣﺎﺋﺪﻩ‪.[٦:‬‬
‫ﻃﻴ‪‬ﺐ ﺍﺯ ﺍﻧﺴﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺟﻬﻞ ﻭ ﻗﺒﺎﺋﺢ ﺍﻋﻤﺎﻝ‪ ،‬ﭘﺎﻙ ﻭ ﺑﻪ ﺍﳝﺎﻥ ﻭ ﻋﻤﻞ ﺻﺎﱀ ﻣﺘﺠﻠﹼﻰ ﺑﺎﺷﺪ ﺍﻳﻦ ﭼﻨﲔ ﺁﺩﻡ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﺧﺪﺍ ﻭ ﺩﻟﺒﺨﻮﺍﻩ ﺧﺪﺍﺳﺖ ]ﳓﻞ‪ .[٣٢:‬ﻭ ﻃﻰﺏ ﺍﺯ‬
‫ﻏﲑ ﺍﻧﺴﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻋﺪﻡ ﻧﻘﺺ ﻭ ﻣﻔﻴﺪ ﺑﻮﺩﻥ ﻭ ﭘﺎﻛﻰ ﺍﺯ ﺁﻟﻮﺩﮔﻴﻬﺎ ﺩﻟﭽﺴﺐ ﻭ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﺑﺎﺷﺪ‪.‬‬
‫]ﳓﻞ‪ [٩٧:‬ﻭ ﺣﻴﺎﺕ ﻃﻴ‪‬ﺒﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻔﻴﺪ ﻭ ﺩﻟﭽﺴﺐ ﻭ ﺗﺎ ﺣﺪﻯ ﺧﺎﱃ ﺍﺯ ﻧﻘﺎﺋﺺ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﭼﻨﺪ ﺁﻳﻪ ﻧﻈﺮ ﺍﻓﻜﻨﻴﻢ‪:‬‬
‫* ]ﺑﻘﺮﻩ‪ .[١٦٩:‬ﺁﻳﻪ ﺧﻄﺎﺏ ﺑﻪ ﻋﻤﻮﻡ ﺍﻧﺴﺎ‪‬ﺎ ﺍﺳﺖ‪ .‬ﻟﻔﻆ ِﻣ ‪‬ﻦ ﺩﺭ »ﻣِﻤ‪‬ﺎ« ﻇﺎﻫﺮﹰﺍ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﻭ ﺑﻪ ﻗﻮﱃ ﺑﺮﺍﻯ ﺑﻌﻀﻴﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﳘﻪ ﭼﻴﺰ ﺭﻭﻯ ﺯﻣﲔ ﺧﻮﺭﺩﱏ ﻧﻴﺴﺖ‪ .‬ﻭﱃ ﭼﻮﻥ‬
‫ﺽ« ﻳﻌﲎ ﺟﻮﺍﺯ ﺧﻮﺭﺩﻥ ﺩﻭ ﺷﺮﻁ ﺩﺍﺭﺩ ﻳﻜﻰ ﺣﻼﻝ ﺑﻮﺩﻥ ﻛﻪ ﺣﻖ‬
‫ﺧﻮﺭﺩﻧﻴﻬﺎ ﰱ ﻧﻔﺴﻪ ﻣﻌﻠﻮﻡ ﺍﻧﺪ ‪‬ﺘﺮ ﺍﺳﺖ » ِﻣ ‪‬ﻦ« ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺑﺎﺷﺪ »ﺣ‪‬ﻼ ﹰﻻ ﻃﹶﻴ‪‬ﺒ ﹰﺎ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ »ﻣِﻤ‪‬ﺎ ﻓِﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺁﻥ ﻧﺒﺎﺷﺪ ﻭ ﺩﻳﮕﺮﻯ ﺩﻟﭽﺴﺐ ﻭ ﻃﺒﻊ ﭘﺴﻨﺪ ﺑﻮﺩﻥ ﻛﻪ ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﻗﺎﺯﻭﺭﺍﺕ ﻭ ﻏﲑﻩ‪ .‬ﻭ ﺍﮔﺮ ﺣﻼﻝ ﺭﺍ ﺣﻼﻝ ﺷﺮﻋﻰ ﺑﺎ ﲨﻴﻊ ﺷﺮﺍﻳﻂ ﺁﻥ ﺑﺪﺍﻧﻴﻢ ﻻﺯﻡ ﺍﺳﺖ‬
‫ﺍﺯ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻭ ﺭﻭﺍﻳﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ ﻭ ﮔﺮﻧﻪ ﻇﻬﻮﺭ ﺣﻼﻝ ﺩﺭ ﺁﻥ ﻧﺒﺎﺷﺪ ﻭ ﺍﺯ ﻣﺰﺍﲪﺖ ﻭ ﺣﻘﻮﻕ ﺍﻏﻴﺎﺭ ﮔﺸﻮﺩﻩ ﺷﻮﺩ‪ .‬ﻭ ﺗﺎﺑﻊ ﺧﻄﻮﺍﺕ ﺷﻴﻄﺎﻥ ﺑﻮﺩﻥ ﻇﺎﻫﺮﹰﺍ ﺗﻌﺪﻯ ﺍﺯ ﺣﻼﻝ ﻭ‬
‫ﺍﺯ ﺍﻳﻦ ﻛﺮﳝﻪ ﻣﻰﺷﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻛﻪ ﻣﻄﻠﻖ ﺁﻧﭽﻪ ﺩﻟﭽﺴﺐ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﺣﻘﻰ ﻧﻴﺴﺖ‪ ،‬ﺧﻮﺭﺩﻥ ﺁﻥ ﺟﺎﻳﺰ ﺍﺳﺖ‪.‬‬ ‫ﻃﻴ‪‬ﺐ ﺍﺳﺖ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[١٥٧:‬ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻛﻠﻰ ﻣﺴﺘﻔﺎﺩ ﺍﺳﺖ ﻃﻴ‪‬ﺒﺎﺕ ﻋﻤﻮﻣﹰﺎ ﺣﻼﻝ ﻭ ﺧﺒﺎﺋﺚ ﻋﻤﻮﻣ ﹰﺎ ﺣﺮﺍﻡ ﺍﻧﺪ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﻃﻴ‪‬ﺒﺎﺕ ﻭ ﺧﺒﺎﺋﺚ ﺍﺯ ﻧﻈﺮ ﺍﻗﻮﺍﻡ ﺑﺸﺮﻯ ﻣﺘﻔﺎﻭﺕ ﺍﻧﺪ ﻣﺜﻼ ﺩﺭ ﻧﻈﺮ ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ ﺁﺳﻴﺎ ﺧﻮﺭﺩﻥ ﺣﺸﺮﺍﺕ ﻭ ﺟﺎﻧﺪﺍﺭﺍﱏ ﺍﻣﺜﺎﻝ ﻗﻮﺭﺑﺎﻏﻪ ﻭ ﺧﺮﭼﻨﮓ ﻭ ﻏﲑﻩ ﺍﺯ‬
‫ﺧﺒﺎﺋﺚ ﺍﺳﺖ ﻭ ﻃﺒﻊ ﺍﺯ ﺁ‪‬ﺎ ﻧﻔﺮﺕ ﺩﺍﺭﺩ ﻭﱃ ﭘﻴﺶ ﻣﺮﺩﻡ ﺍﺭﻭﭘﺎ ﺍﺯ ﻃﻴ‪‬ﺒﺎﺕ ﺍﻧﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﻛﻤﺎﻝ ﻭﻟﻊ ﻣﻰﺧﻮﺭﻧﺪ‪ .‬ﳘﭽﻨﲔ ﻃﻴ‪‬ﺒﺎﺕ ﺩﺭ ﻧﻈﺮ ﻗﻮﻣﻰ ﺍﺯ ﺧﺒﺎﺋﺚ ﺍﺳﺖ ﻣﺜﻞ ﮔﻮﺷـﺖ‬
‫ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﻧﻈﺮ ﺑﻌﻀﻰ ﺍﺯ ﻫﻨﺪﻭﻫﺎ‪ .‬ﻭ ﮔﻮﺷﺖ ﺣﻴﻮﺍﻧﻴﻜﻪ ﺩﺭ ﻭﻗﺖ ﺫﺑﺢ ﻧﺎﻡ ﺧﺪﺍ ﺑﺮ ﺁﻥ ﺑﺮﺩﻩ ﻧﺸﺪﻩ ﻳﺎ ﺁﻧﭽﻪ ﺩﺭ ﺍﺛﺮ ﻋﺪﻡ ﺷﺮﺍﻳﻂ ﻣﻴﺘﻪ ﺷﺪﻩ‪ ،‬ﺍﺯ ﻧﻈﺮ ﺍﺳﻼﻡ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻃﻴ‪‬ﺒﺎﺕ ﻭ ﺧﺒﺎﺋﺚ ﺩﺭ ﺁﻳﻪ ﻃﻴ‪‬ﺒﺎﺕ ﻭ ﺧﺒﺎﺋﺚ ﻭﺍﻗﻌﻰ ﺍﺳﺖ ﻧﻪ ﺁﻧﭽﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺷﺮﻉ ﺣﺮﺍﻡ ﺷﺪﻩ ﺑﻪ ﻋﻠﺖ ﺧﺒﺚ ﻭﺍﻗﻌﻰ ﺍﺳﺖ ﮔﺮ‬
‫ﭼﻪ ﺩﺭ ﻋﺮﻑ ﺍﺯ ﺧﺒﺎﺋﺚ ﻧﻴﺴﺖ ﻣﺜﻼ ﺯﻧﺎ ﺍﺯ ﻧﻈﺮ ﻇﺎﻫﺮﻯ ﻧﺒﺎﻳﺪ ﺍﺯ ﺧﺒﺎﺋﺚ ﺑﺎﺷﺪ ﳘﭽﻨﲔ ﺫﺑﻴﺤﻪﺍﻯ ﻛﻪ ﺷﺮﺍﺋﻂ ﺍﺳﻼﻣﻰ ﺩﺭ ﺁﻥ ﻣﺮﺍﻋﺎﺕ ﻧﺸﺪﻩ ﺍﻳﻀﹰﺎ ﮔﻮﺷﺖ ﺣﺸﺮﺍﺕ ﺑـﻪ ﻧﻈـﺮ‬
‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻡ ﻭ ﻧﻴﺰ ﮔﻮﺷﺖ ﺩﺭﻧﺪﮔﺎﻥ ﻭ ﮔﻮﺷﺖ ﺧﻮﻙ ﻭ‪ ...‬ﻭﱃ ﭼﻮﻥ ﳘﻪ ﺍﻳﻦﻫﺎ ﺍﺯ ﳊﺎﻅ ﻭﺍﻗﻊ ﺍﺯ ﺧﺒﺎﺋﺚ ﺍﻧﺪ ﻟﺬﺍ ﺣﺮﺍﻡ ﺍﻧﺪ ﻭ ﳏﺮ‪‬ﻣﺎﺗﻰ ﻛﻪ ﺩﺭ ﺷﺮﻉ ﺑﻴﺎﻥ ﺷﺪﻩ ﺩﺭ ﻭﺍﻗـﻊ‬
‫ﻣﺼﺎﺩﻳﻖ ﺧﺒﺎﺋﺚ ﻭﺍﻗﻌﻰ ﺍﻧﺪ ﻛﻪ ﺑﺸﺮ ﺑﻪ ﺧﺒﺚ ﻋﺪﻩﺍﻯ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍﻩ ﻧﺪﺍﺭﺩ ﻣﺜﻼ ﭼﻬﺎﺭﺩﻩ ﻳﺎ ﭘﺎﻧﺰﺩﻩ ﭼﻴﺰ ﺍﺯ ﳏﺮ‪‬ﻣﺎﺕ ﺫﺑﻴﺤﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺧﺒﺎﺋﺚ ﺍﻧﺪ ﻛﻪ ﺑﺸﺮ ﺧﺒﺚ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺧﺒﺎﺋﺚ ﻃﻴ‪‬ﺒﺎﺕ ﻋﻤﻮﻡ ﺍﻧﺪ ﻭ ﻣﺴﺘﺜﲎﻫﺎ ﻣﻮﺿﻮﻋ ﹰﺎ ﺧﺎﺭﺝ ﺍﻧﺪ‪.‬‬ ‫ﻗﺒﻴﻞ ﺳﭙﺮﺯ ﻭ ﺑﻴﻀﻪ ﻭ ﻏﲑﻩ ﳕﻰﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫* ]ﻧﻮﺭ‪ .[٢٦:‬ﺑﻪ ﻧﻈﺮ ﺯﳐﺸﺮﻯ‪ :‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺿﺤﺎﻙ‪ ،‬ﳎﺎﻫﺪ ﻭ ﺣﺴﻦ ﻣﺮﺍﺩ ﺍﺯ ﺧﺒﻴﺜﺎﺕ ﻛﻠﻤﺎﺕ ﭘﻠﻴﺪ ﻭ ﺍﺯ ﺧﺒﻴﺜﻮﻥ ﻛﻠﻤﺎﺕ ﭘﻠﻴﺪ ﻭ ﺍﺯ ﺧﺒﻴﺜﻮﻥ ﻣﺮﺩﻣﺎﻥ ﭘﻠﻴﺪ‪ ،‬ﻭ ﺍﺯ ﻃﻴ‪‬ﺒﺎﺕ ﺳﺨﻨﺎﻥ‬
‫ﭘﺎﻙ ﻭ ﺍﺯ ﻃﻴ‪‬ﺒﻮﻥ ﻣﺮﺩﻣﺎﻥ ﭘﺎﻙ ﺍﻧﺪ‪ .‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻳﻜﻰ ﺍﺯ ﺍﻗﻮﺍﻝ ﺳﻪ ﮔﺎﻧﻪ ﴰﺮﺩﻩ ﺍﺳﻦ‪.‬‬
‫ﻳﻌﲎ ﻛﻠﻤﺎﺕ ﭘﺎﻙ ﻭ ﻣﻔﻴﺪ ﳐﺼﻮﺹ ﻣﺮﺩﻣﺎﻥ ﭘﺎﻙ ﻭ ﻣﺮﺩﻣﺎﻥ ﭘﺎﻙ ﳐﺼﻮﺹ ﻛﻠﻤﺎﺕ ﭘﺎﻙ ﺍﻧﺪ ﻭ ﻛﻠﻤﺎﺕ ﺧﺒﻴﺚ ﳐﺼﻮﺹ ﺍﺷﺨﺎﺹ ﭘﻠﻴﺪ ﻭ ﺍﺷﺨﺎﺹ ﭘﻠﻴﺪ ﳐﺼﻮﺹ ﻛﻠﻤﺎﺕ ﭘﻠﻴﺪ ﺍﻧﺪ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﻭ ﺑﻴﻀﺎﻭﻯ ﺁ‪‬ﺎ ﺭﺍ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﮔﺮﻓﺘﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺧﺒﺚ« ﮔﺬﺷﺖ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﭘﺲ ﺍﺯ ﺁﻳﺎﺕ ﺯﻧﺎ ﻭ ﻟﻌﺎﻥ ﻭﺍﻓﻚ ﻭﺍﻗﻊ ﺷﺪﻩ ﻫﺮ ﺩﻭ ﻣﻌﲎ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ‬
‫ﻚ ‪‬ﻣ‪‬ﺒﺮ‪ ‬ﺅ ﹶﻥ ﻣِﻤ‪‬ﺎ ﻳ‪‬ﻘﹸﻮﻟﹸﻮ ﹶﻥ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ‬
‫ﮔﻔﺖ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺎﭘﺎﻙ ﻭ ﻧﺎﭘﺎﻛﺎﻥ ﻛﻠﻤﺎﺕ ﭘﺎﻙ ﻣﻰﮔﻮﻳﻨﺪ ﺍﱁ ﻭ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺯﻧﺎﻥ ﭘﺎﻙ ﳐﺼﻮﺻﻰ ﻣﺮﺩﺍﻥ ﭘﺎﻙ ﺍﻧﺪ ﺍﱁ ﻭﱃ »ﺍﹸﻭﻟِﺌ ‪‬‬
‫ﻓﺮﻣﻮﺩﻩ ﻗﺮﻳﻨﻪ ﻣﺮﺍﺩ ﺑﻮﺩﻥ ﻭ ﺯﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﻭﻝ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ » ‪‬ﻣ ‪‬ﺒﺮ‪ ‬ﺅ ﹶﻥ« ﻣﺮﺩﺍﻥ ﭘﺎﻙ ﺑﺎﺷﻨﺪ ﺩﻳﮕﺮ ﺑﻪ ﺗﱪﺋﻪ ﺯﻧﺎﻥ ﭘﺎﻙ ﳏﻠﻰ ﳕﻰﻣﺎﻧﺪ ﭼﻮﻥ ﻣﺮﺍﺩ ﺍﺯ ﻃﻴ‪‬ﺒﺎﺕ ﻭ ﺧﺒﻴﺜﺎﺕ ﻓﻘﻂ‬
‫ﻛﻠﻤﺎﺕ ﺍﺳﺖ ﻣﮕﺮﺁﻥ ﻛﻪ ﺑﮕﻮﺋﻴﻢ »ﻣﱪﺅﻥ« ﳘﭽﻨﲔ ﺧﺒﻴﺜﻮﻥ ﻭ ﻃﻴ‪‬ﺒﻮﻥ ﺷﺎﻣﻞ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺭﻭﺍﻳﱴ ﻛﻪ ﺩﺭ »ﺧﺒﺚ« ﻧﻘﻞ ﺷﺪ ﻣﺆﻳﺪ ﺍﳌﻴﺰﺍﻥ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫ﺁﻳﻪ ﻋﻤﻮﻡ ﺍﺳﺖ ﻭ ﺟﺮﻳﺎﻥ ﺍﻓﻚ ﻭ ﻟﻌﺎﻥ ﻳﻜﻰ ﺍﺯ ﺁﻳﻪ ﻋﻤﻮﻡ ﺍﺳﺖ ﻭ ﺟﺮﻳﺎﻥ ﺍﻓﻚ ﻭ ﻟﻌﺎﻥ ﻳﻜﻰ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﲝﺎﺭ ﺿﻤﻦ ﺟﺮﻳﺎﻥ ﲝﺚ ﺣﻀﺮﺕ ﳎﺘﱮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎ‬
‫ﺕ« ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﺍﻯ ﻣﻌﺎﻭﻳﻪ ﺁﻥ ﺗﻮ‬
‫ﲔ ‪‬ﻭ ﺍ ﹾﻟﺨ‪‬ﺒﻴﺜﻮ ﹶﻥ ﻟِ ﹾﻠﺨ‪‬ﺒﻴﺜﺎ ِ‬
‫ﺕ ﻟِ ﹾﻠﺨ‪‬ﺒﻴﺜ ‪‬‬
‫ﻣﻌﺎﻭﻳﻪ ﻭ ﻳﺎﺭﺍﻧﺶ ﺣﻀﺮﺕ ﳎﺘﱮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎ ﻣﻌﺎﻭﻳﻪ ﻭ ﻳﺎﺭﺍﻧﺶ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﺍﹶ ﹾﻟﺨ‪‬ﺒﻴﺜﺎ ‪‬‬
‫ﺕ« ﻭ ﺁﻧﺎﻥ ﻋﻠﻰ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻭ ﻳﺎﺭﺍﻥ ﺍﻭﺍﻧﺪ‪.‬‬
‫ﲔ ‪‬ﻭ ﺍﻟﻄﱠﻴ‪‬ﺒ‪‬ﻮ ﹶﻥ ﻟِﻠﻄﱠﻴ‪‬ﺒﺎ ِ‬
‫ﺕ ﻟِﻠﻄﱠﻴ‪‬ﺒ ‪‬‬
‫ﻭ ﻳﺎﺭﺍﻥ ﺗﻮﺍﻧﺪ » ‪‬ﻭ ﺍﻟﻄﱠﻴ‪‬ﺒﺎ ‪‬‬
 ‫* ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٢٤:‬ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ ﻣﺎ ﺑﻌﺪﺵ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺧﺒﺚ« ﻭ »ﺟﺌﺚ«‪.‬‬
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‫ﻃﲑ = ﲨﻊ ﻃﺎﺋﺮ ﺑﻪ ﻣﻌﲎ ﭘﺮﻧﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﻝ ﻗﻄﺮﺏ ﻭ ﺍﺑﻮﻋﺒﻴﺪﻩ‪ :‬ﻃﲑ ﺑﻪ ﻭﺍﺣﺪ ﻧﻴﺰ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﻭ ﺑﻪ ﻧﻈﺮ ﻃﱪﺳﻰ‪ :‬ﺁﻥ ﺍﺳﻢ ﲨﻊ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻣﺼﺪﺭ ﺁﻳﺪ »ﻃﺎﺭ ﻳﻄﲑ ﻃﲑﹰﺍ ﻭ‬
‫ﻃﲑﺍﻧ ﹰﺎ«‪.‬‬
‫]ﻳﻮﺳﻒ‪] ،[٤١:‬ﻓﻴﻞ‪ .[٣:‬ﻃﲑ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﻳﻪ ﲨﻊ ﻃﺎﺋﺮ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٩:‬ﻇﺎﻫﺮﹰﺍ ﺑﺮﺍﻯ ﻣﻔﺮﺩ ﺍﺳﺖ‪.‬‬
‫ﺗﻄﻴ‪‬ﺮ‪ :‬ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﺑﻪ ﻣﻌﲎ ﻓﺎﻝ ﺑﺪ ﺯﺩﻥ ﺍﺳﺖ ]ﻳﺲ‪ .[١٨:‬ﺗﺎﺀ ﺭﺍ ﺩﺭ ﻃﺎﺀ ﺍﺩﻏﺎﻡ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺍﻭﻟﺶ ﳘﺰﻩ ﻣﻰﺁﻭﺭﻧﺪ ﻣﺜﻞ ]ﳕﻞ‪.[٤٧:‬‬
‫ﻃﲑﻩ ﺑﻪ ﻣﻌﲎ ﻓﺎﻝ ﺑﺪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺗﻄﻴ‪‬ﺮ ﺩﺭ ﻓﺎﻝ ﺯﺩﻥ ﺑﺎ ﭘﺮﻧﺪﮔﺎﻥ ﺍﺳﺖ ﺳﭙﺲ ﺩﺭ ﻫﺮ ﻓﺎﻝ ﺑﺪ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ‪ .‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﺁﻥ ﺩﺭﺑﺎﺭﻩ ﭘﺮﻧﺪﮔﺎﻥ ﻭ‬
‫ﺁﻫﻮﺍﻥ ﻭ ﻏﲑ ﺁ‪‬ﺎ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺭﺍﺳﺖ ﻳﺎ ﭼﭗ ﺷﺨﺺ ﻣﻰﺁﻣﺪﻧﺪ ﻭ ﺍﻳﻦ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﻣﻘﺎﺻﺪﺷﺎﻥ ﺑﺎﺯ ﻣﻰﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻔﺘﻪ‪ :‬ﺳﺎﻧﺢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺭﺍﺳﺖ‬
‫ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﭼﭗ ﺁﻳﺪ ﻋﺮﺏ ﺑﺎ ﺳﺎﻧﺢ ﻓﺎﻝ ﻧﻴﻚ ﻭ ﺑﺎ ﺑﺎﺭﺡ ﻓﺎﻝ ﺑﺪ ﻣﻰﺯﺩ‪ .‬ﻗﻮﻝ ﳎﻤﻊ ﺩﺭ ﻣﻌﲎ ﺳﺎﻧﺢ ﻭ ﺑﺎﺭﺡ ﺫﻳﻞ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪ .[١٣:‬ﺑﺮ ﺧﻼﻑ ﺍﻗﺮﺏ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻛﺸﺎﻑ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺍﻋﺮﺍﺏ ﺑﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻓﺎﻝ ﻣﻰﺯﺩﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺯﺟﺮ ﻣﻰﻧﺎﻣﻴﺪﻧﺪ ﺩﺭ ﻣﺴﺎﻓﺮﺕ ﺍﮔﺮ ﭘﺮﻧﺪﻩ ﺍﺯ ﻧﺰﺩﺷﺎﻥ ﻣﻰﮔﺬﺷﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﭘﺮﻭﺍﺯ ﻭﺍ ﻣﻰﺩﺍﺷﺘﻨﺪ ﺍﮔﺮ ﺍﺯ‬
‫ﭼﭙﺸﺎﻥ ﺑﺮﺍﺳﺘﺸﺎﻥ ﻣﻰﮔﺬﺷﺖ ﻓﺎﻝ ﻧﻴﻚ ﻣﻰﺯﺩ ﻭ ﺍﮔﺮ ﺑﺎﻟﻜﺲ ﻣﻰﭘﺮﻳﺪ ﺑﻪ ﻓﺎﻝ ﺑﺪ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻟﺬﺍ ﻓﺎﻝ ﺑﺪ ﺭﺍ ﺗﻄﻴ‪‬ﺮﺧﻮﺍﻧﺪﻧﺪ‪.‬‬
‫ﻃﺎﺋﺮ‪ :‬ﭘﺮﻧﺪﻩ‪ .‬ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[٣٨:‬ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﺩﺭ »ﺍﻣﻢ« ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻃﺎﺋﺮ ﻣﻌﻨﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﺯﻳﺮ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫* ]ﺍﺳﺮﺍﺀ‪ .[١٣:‬ﻣﻔﺴﺮﺍﻥ ﻃﺎﺋﺮ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻋﻤﻞ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺧﻮﺩ ﺁﻳﻪ ﻧﻴﺰ ﻣﻰﻓﻬﻤﺎﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻃﺎﺋﺮ ﻫﺮ ﻋﻤﻞ ﺧﻮﺏ ﻭ ﺑﺪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻭﻯ ﻗﺎﺑﻞ ﺍﻧﻔﻜﺎﻙ ﻧﻴﺴﺖ ﻭ ﺑﻪ‬
‫ﺣﻜﻢ ﻭ ﺟﻌﻞ ﺧﺪﺍﻭﻧﺪ ﺧﲑ ﻭ ﺷﺮ‪ ‬ﺑﻪ ﺧﻮﺩ ﻋﺎﻣﻞ ﻣﺮﺑﻮﻁ ﺍﺳﺖ‪ .‬ﻭﱃ ﺑﺎﻳﺪ ﺩﻳﺪ ﭼﺮﺍ ﺑﻪ ﻋﻤﻞ ﻃﺎﺋﺮ ﺍﻃﻼﻕ ﺷﺪﻩ ﺁﻳﺎ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺍﻃﻼﻕ ﺗﺎﺑﻊ ﺭﺳﻢ ﺑﺎﻃﻞ ﺟﺎﻫﻠﻴﺖ ﺷﺪﻩ ﺍﺳﺖ؟!!‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻦ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻧﻈﺮﻯ ﺑﻪ ﺍﺻﻄﻼﺡ ﺟﺎﻫﻠﻴﺖ ﻧﺪﺍﺭﺩ ﻭ ﭼﻮﻥ ﻋﻤﻞ ﭘﺮﻧﺪﻩ ﺑﻪ ﺧﺼﻮﺻﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻧﲑﻭ ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﻰﭘﺮﺩ ﻭ ﻛﻨﺎﺭ ﻣﻰﺷﻮﺩ ﻟﺬﺍ ﺁﻥ ﺭﺍ‬
‫ﻃﺎﺋﺮ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺣﻖ ﺳﺨﻦ ﺭﺍ ﺍﺩﺍ ﻛﺮﺩﻩ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﮔﻮﻳﺪ‪» :‬ﺍﻯ‪ ‬ﻋ ‪‬ﻤ ﹸﻠ ‪‬ﻪ ﺍﻟﱠﺬﻯ ﻃﺎ ‪‬ﺭ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻴ ٍﺮﹶﺍ ‪‬ﻭ ِﺷﺮ‪ «‬ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﻌﲎ ﻃﺎﺋﺮ ﺩﺭ ﺁﻳﺎﺕ ﺯﻳﺮ ﻧﻴﺰ‬
‫ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩﻙ‬
‫* ]ﻳﺲ‪] .[١٩:‬ﳕﻞ‪] .[٤٧:‬ﺍﻋﺮﺍﻑ‪.[١٣١:‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﻃﺎﺋﺮ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻓﺎﻝ ﺑﺪ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺟﻮﺍﺏ »ﺗ‪‬ﻄﱠ‪‬ﻴﺮ‪‬ﻧﺎِﺑ ﹸﻜ ‪‬ﻢ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﺎﻣﱪﺍﻥ ﮔﻔﺘﻨﺪ‪ :‬ﻭﺟﻮﺩ ﻣﺎ ﺑﺮﺍﻯ ﴰﺎ ﺍﺳﺒﺎﺏ ﺑﺪﲞﱴ‬
‫ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻋﻤﻞ ﴰﺎﺳﺖ ﻛﻪ ﺑﺪﲞﺘﺘﺎﻥ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﺑﺎ ﺧﻮﺩ ﴰﺎﺳﺖ ﻭ ﺍﺯ ﴰﺎ ﻣﻨﻔﹼﻚ ﻧﻴﺴﺖ‪ .‬ﺁﻳﻪ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﻧﻴﺰ ﺩﺭ ﺟﻮﺍﺏ ﺁﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﴰﺎ ﺭﺍ ﺑﻪ ﻓﺎﻝ‬
‫ﺑﺪ ﮔﺮﻓﺘﻴﻢ ﺳﺒﺐ ﻧﺎﺭﺍﺣﱴ ﴰﺎ ﻧﻴﺴﺘﻢ ﺑﻠﻜﻪ ﺍﻋﻤﺎﻝ ﺑﺪﺗﺎﻥ ﻛﻪ ﭘﻴﺶ ﺧﺪﺍ ﳓﻔﻮﻅ ﺍﺳﺖ ﺳﺒﺐ ﺑﺪﲞﱴ ﴰﺎ ﺷﺪﻩ ﻭ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﺎ ﺗﺒﻠﻴﻎ ﻣﺎ ﺍﻣﺘﺤﺎﻥ ﻣﻰﺷﻮﻳﺪ‪.‬‬
‫* ]ﺍﻧﺴﺎﻥ‪ .[٧:‬ﻣﺴﺘﻄﲑ ﺑﻪ ﻣﻌﲎ ﻣﻨﺘﺸﺮ ﺍﺳﺖ ﻳﻌﲎ ﺭﻭﺯﻯ ﻛﻪ ﺷﺮ‪‬ﺵ ﺑﻪ ﳘﻪ ﺟﺎ ﮔﺴﺘﺮﺵ ﻳﺎﻓﺘﻪ ﻭ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ »ﻓﺠﺮ ﻣﺴﺘﻄﲑ« ﻳﻌﲎ ﺻﺒﺢ ﺁﺷﻜﺎﺭ‪ .‬ﺁﻥ‬
‫ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﺯ ﻃﲑﺍﻥ ﺍﺳﺖ ﻛﻪ ﻣﻔﻴﺪ ﻭﺳﻌﺖ ﻣﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻃﲔ = ﮔﻞ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﺁﻥ ﺧﺎﻙ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺁﺏ ﺍﺳﺖ‪ ،‬ﮔﺎﻫﻰ ﺑﻪ ﺁﻥ ﻃﲔ ﮔﻮﻳﻨﺪ ﻫﺮ ﭼﻨﺪ ﺧﺸﻚ ﺷﺪﻩ ﻭ ﺁﺑﺶ ﺭﻓﺘﻪ ﺑﺎﺷﺪ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٩:‬ﺍﱘ ﻛﻠﻤﻪ ﲨﻌﹰﺎ ‪ ١٢‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ٨ ،‬ﺑﺎﺭ ﻧﻜﺮﻩ ﺩﺭﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪ .[٢:‬ﻭ ﻳﻜﺒﺎﺭ ﻧﻜﺮﻩ ﺩﺭ ﺧﺼﻮﺹ ﻋﺬﺍﺏ ﻗﻮﻡ ﻟﻮﻁ ﻣﺜﻞ ]ﺫﺍﺭﻳﺎﺕ‪ .[٣٣:‬ﻭ ﺳﻪ ﺩﻓﻌﻪ ﻣﻌﺮﻓﻪ‪ ،‬ﺩﻭ ﺗﺎ ﺩﺭﺑﺎﺭﻩ ﭘﺮﻧﺪﻩ‬
‫ﺳﺎﺧﱳ ﺣﻀﺮﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﻳﻜﻰ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﻓﺮﻋﻮﻥ ]ﻗﺼﺺ‪.[٣٨:‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﭼﻮﻥ ﺩﺭ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﺍﻭﱃ » ِﻣ ‪‬ﻦ ﺻ‪ ‬ﻠﹾﺼﺎ ٍﻝ ﻛﹶﺎﻟﹾ ﹶﻔﺨ‪‬ﺎﺭ« » ِﻣ ‪‬ﻦ ﺻ‪‬ﻠﹾﺼﺎ ٍﻝ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ٍﺎ« ﺁﻣﺪﻩ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﮔﻞ ﺧﺸﻜﻴﺪﻩ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻣﺮﺍﺩ ﺍﺯ ﻃﲔ ﺩﺭ ﺁﻳﺎﺕ ﺧﻠﻘﺖ‬
‫ﻛﻠﻮﺥ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﺯ ﮔﻠﻰ ﻛﻪ ﺭﻭﻯ ﺁﻥ ﺧﺸﻜﻴﺪﻩ ﺑﻮﺩ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﻣﻘﺼﻮﺩ ﮔﻞ ﻣﻌﻤﻮﱃ ﺍﺳﺖ‪.‬‬
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‫ﺸﺮ‪‬ﻫﺎ«‪] .‬ﺍﻧﺒﻴﺎﺀ‪ .[١٠٤:‬ﺭﻭﺯﻯ ﺁﲰﺎﻥ ﺭﺍ ﻣﻰﭘﻴﭽﻴﻢ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻃﻮﻣﺎﺭ ﻧﻮﺷﺘﻪﻫﺎ ﺭﺍ ﻣﻰﭘﻴﭽﻨﺪ ﻭ ﺧﻠﻘﺖ ﺭﺍ ﻣﺎﻧﻨﺪ ﺍﻭﻝ ﺍﺯ ﺳـﺮ‬
‫ﺾ ‪‬ﻧ ‪‬‬
‫ﻃﻰ‪ = ‬ﭘﻴﭽﻴﺪﻥ‪» .‬ﻃﹶﻮ‪‬ﻯ ﺍﻟﺼ‪‬ﺤﻴ ﹶﻔ ﹶﺔ ﹶﻃﻴ‪‬ﹰﺎ‪ :‬ﻧ‪‬ﻘﻴ ‪‬‬
‫ﻣﻴﮕﲑﱘ ﺍﻳﻦ ﻭﻋﺪﻩ ﺑﺮ ﻣﺎ ﺍﺳﺖ ﻭ ﺣﺘﻤ ﹰﺎ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ .‬ﺗﺮﻛﻴﺐ ﺁﻳﻪ ﺩﺭ »ﺳﺠﻞ« ﮔﺬﺷﺖ‪.‬‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ ]ﺯﻣﺮ‪ .[٦٧:‬ﺯﻣﲔ ﺑﺎﻟﻜﻴﻪ ﻣﻘﺒﻮﺽ ﻭ ﻣﺴﺨ‪‬ﺮ ﺧﺪﺍﺳﺖ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﺍﲰﺎ‪‬ﺎ ﺑﺎ ﻗﺪﺭﺕ ﺍﻭ ﭘﻴﭽﻴﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻣﺮﺍﺩ ﺍﺯ ﭘﻴﭽﻴﺪﻩ ﺷﺪﻥ ﺁﲰﺎﻥﻫﺎ ﺍﻧﻘﺒﺎﺽ ﺁ‪‬ﺎ ﻭ ﻣﺒﺪ‪‬ﻝ ﺷﺪﻥ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﺍﺳﺖ ﺑﻪ ﺁﻳﺎﺕ ﺯﻳﺮ ﺗﻮﺟﻪ ﻛﻨﻴﻢ‪:‬‬
‫]ﺍﺑﺮﺍﻫﻴﻢ‪] ،[٤٨:‬ﺷﻮﺭﻯ‪ .[٥:‬ﺍﻳﻀ ﹰﺎ ﺁﻳﺎﺕ ]ﻣﺰ‪‬ﻣﻞ‪] ،[١٨:‬ﺍﻧﻔﻄﺎﺭ‪] ،[١:‬ﺍﻧﺸﻘﺎﻕ‪.[١:‬‬
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‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋ ﺠ‪‬ﻞ ﻟِﻮ‪‬ﻟ‪‬ﻴﮏ‪ ‬ﺍﻟﻔﹶﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋﻢ‪ ‬ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪ .‬ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟﯽ‪ ‬ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬
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