‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ظ‪:‬‬

‫ﻇﺎﺀ = ﺣﺮﻑ ﻫﻔﺪﻫﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﺑﻴﺴﺘﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﱙ ﻧﺪﺍﺭﺩ ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ﻧﻪ ﺻﺪ ﺍﺳﺖ‪.‬‬
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‫ﻇﱡﻠﹶﺔ = )ﺑﻀﻢ ﻇﺎﺀ ﻭ ﺗﺸﺪﻳﺪ ﻻﻡ( ﺳﺎﻳﺒﺎﻥ‪ .‬ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ ‪ ٥٦‬ﻧﺴﺎﺀ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﻟﻈﹼﻠﺔ ﺍﻟﺴﺘﺮﻩ« ﻣﻔﺮﺩﺍﺕ ﺍﺑﺮﻯ ﻛﻪ ﺳﺎﻳﻪ ﻣﻰﺍﻧﺪﺍﺯﺩ ﮔﻔﺘﻪ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻏﻠﺐ ﺩﺭ ﺷﻰﺀ ﻣﻜﺮﻭﻩ ﺑﻪ‬
‫ﻛﺎﺭ ﺭﻭﺩ‪.‬‬
‫]ﺍﻋﺮﺍﻑ‪ .[١٧١:‬ﭼﻮﻥ ﻛﻮﻩ ﺭﺍ ﻛﻨﺪﱘ ﻭ ﺑﺎﻻﻯ ﺳﺮﺷﺎﻥ ﺑﺮﺩﱘ ﮔﻮﺋﻰ ﺳﺎﻳﺒﺎﻥ ﺑﻮﺩ ]ﺷﻌﺮﺍﺀ‪ .[١٨٩:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻛﻪ ﺗﻮﺩﻩ ﺍﺑﺮﻯ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﻋﺬﺍﺏ‬
‫ﺑﻪ ﻭﺳﻴﻠﻪ ﺁﻥ ﳏﻮﺷﺎﻥ ﻛﺮﺩ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺑﺮ ﺑﺮ ﺁ‪‬ﺎ ﺳﺎﻳﻪ ﺍﻓﻜﻨﺪ ﻭ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﭘﺲ ﻋﺬﺍﺏ ﺷﺮﻭﻉ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﲨﻊ ﺁﻥ ﻇﹸﻠﹶﻞ )ﺑﻀﻢ ﻇﺎﺀ ﻭ ﻓﺘﺢ ﻻﻡ( ﺍﺳﺖ ]ﻟﻘﻤﺎﻥ‪.[٣٢:‬‬
‫]ﻣﺮﺳﻼﺕ‪ .[٣١-٣٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻇﻞ ﺳﺎﻳﻪ ﺍﻳﺴﺖ ﻛﻪ ﺍﺯ ﺩﻭﺩ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺩﻭﺯﺧﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻭﺍﻗﻌﺔ‪ .[٤٣-٤٤:‬ﻭ »ﻻ ﺑﺎ ِﺭ ٍﺩ ﻭﻻ ﻛﹶﺮ ٍﱘ« ﲜﺎﻯ »ﻻﻇﹶﻠﻴـ ٍﻞ«‬
‫ﺍﺳﺖ‪ ،‬ﻋﻠﺖ ﺳﻪ ﺷﻌﺒﻪ ﺑﻮﺩﻥ ﺩﺧﺎﻥ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻭﱃ ﻣﻌﻠﻮﻝ ﻋﺪﻡ ﺗﻮﺣﻴﺪ‪ ،‬ﺩﻭﻣﻰ ﻣﻌﻠﻮﻝ ﻋﺪﻡ ﻋﻤﻞ ﻭ ﺳﻮﻣﻰ ﻣﻌﻠﻮﻝ ﻋﺪﻡ ﺍﳝﺎﻥ ﺑﻪ ﺁﺧﺮﺕ ﺑﺎﺷﺪ‪ .‬ﻛﻪ ﺩﺭ ﻛﻔﹼﺎﺭ‬
‫ﺚ ﺷ‪‬ﻌ‪‬ﺐ« ﺭﺍ ﺩﺧﺎﻥ ﺁﺗﺶ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻳﻌﲎ‪ :‬ﺑﺮﻭﻳﺪ ﺑﻪ ﺳﻮﻯ‬
‫ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺳﻪ ﺍﺻﻞ ]ﺑﻘﺮﻩ‪ .[٦٢:‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺩﺭ ﺻﺎﰱ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ » ِﻇ ٍﻞ ﺫﻯ ﺛﹶﻠ ِ‬
‫ﺳﺎﻳﻪ ﺳﻪ ﺷﻌﺒﻪ ﺍﺯ ﺩﻭﺩ ﻛﻪ ﮔﻮﺍﺭﺍ ﻭ ﺧﻮﺵ ﺁﻳﻨﺪ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺷﻌﻠﻪ ﺁﺗﺶ ﻣﺎﻧﻊ ﳕﻰﺑﺎﺷﺪ‪.‬‬
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‫ﻇﻌﻦ = ﻣﺴﺎﻓﺮﺕ‪ .‬ﻛﻮﭺ ]ﳓﻞ‪.[٨٠:‬ﺍﺯ ﭘﻮﺳﺖ ﭼﻬﺎﺭ ﭘﺎﻳﺎﻥ ﺧﻴﻤﻪ ﻫﺎﺋﻰ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﺭﻭﺯ ﺳﻔﺮ ﺭﺳﻴﺪﻭ ﺧﻀﺮ ﺳﺒﻚ ﻣﻰﺩﺍﻧﻴﺪ ﻭ ﺳﺒﻚ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ‪ :‬ﻇﻌﻴﻨﻪ ﺑﻪ ﻣﻌﲎ ﻫﻮﺩﺟﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻥ ﻫﺴﺖ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﺯﻥ ﻇﻌﻴﻨﻪ ﮔﻮﻳﻨﺪ‪.‬‬
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‫ﻇﹸﻔﺮ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ ﻭ ﻗﻔﻞ( ﻧﺎﺧﻦ‪ .‬ﺍﻋﻢ ﺍﺯ ﺁﻥ ﻛﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁﻥ‪ .‬ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻟﻐﺖ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻇﻔﺮ ﻓﻘﻂ ﲟﻌﲎ ﺗﺎﺧﻦ ﻭ ﲟﺨﻠﺐ )ﭼﻨﮕﺎﻝ( ﺷﺎﻣﻞ ﻧﻴﺴﺖ‪.‬‬
‫ﺍﳌﻨﺎﺭ ﺍﺯ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﻇﻔﺮ ﻧﺎﺧﻦ ﺍﻧﺴﺎﻥ ﻭ ﻧﺎﺧﻦ ﭘﺮﻧﺪﻩ ﺍﺳﺖ‪ ...‬ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﻇﻔﺮ ﺫﺭ ﻣﺮﻏﻰ ﻳﺎ ﺩﺭ ﺣﻴﻮﺍﱏ ﮔﻮﻳﻨﺪ ﻛﻪ ﺷﻜﺎﺭ ﳕﻰﻛﻨﺪ ﻭ ﳐﻠﺐ ﺩﺭ ﺁﻥ ﻛﻪ ﺷـﻜﺎﺭ‬
‫ﻣﻰﻛﻨﺪ‪] .‬ﺍﻧﻌﺎﻡ‪.[١٤٦:‬‬
‫ﻧﺎﺧﻦ ﺩﺍﺭﺍﻥ ﻛﻪ ﺑﺮ ﻳﻬﻮﺩ ﺣﺮﺍﻡ ﺷﺪﻩ ﺣﺘﻤ ﹰﺎ ﺑﺮ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﭼﻨﮕﺎﻟﺪﺍﺭ ﺷﺎﻣﻞ ﻧﻴﺴﺖ ﻛﻪ ﭼﻨﮕﺎﻟﺪﺍﺭﺍﻥ ﺩﺭ ﺍﺳﻼﻡ ﻧﻴﺰ ﺣﺮﺍﻡ ﺍﺳﺖ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﻳﻬﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻓﺨﺮ‬
‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟﻄﱡﻴ‪‬ﻮ ِﺭ« ﺭﺍ ﺿﻌﻴﻒ ﭘﻨﺪﺍﺷـﺘﻪ‪،‬‬
‫ﻉ ‪‬ﻭ ﺫﻯ ﻣِﺨ ﹶﻠ ٍ‬
‫ﺏ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺒﺎ ِ‬
‫ﺭﺍﺯﻯ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﭼﻨﮕﺎﻝ ﮔﺮﻓﱳ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻨﺎﺑﺮ ﻇﻬﻮﺭ ﺁﻳﻪ‪ ،‬ﺣﻼﻝ ﺩﺍﻧﺴﺘﻪ ﻭ ﺣﺪﻳﺚ » ‪‬ﺣﺮ‪ ‬ﻡ ﹸﻛﻞﱠ ﺫﻯ ﻧﺎ ٍ‬
‫ﺑﻴﻬﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫]ﻧﺴﺎﺀ‪ [١٦٠:‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﳏﺮ‪‬ﻣﺎﺕ ﺩﺭ ﺍﺻﻞ ﺣﻼﻝ ﺑﻮﺩﻩ ﻭ ﺑﻮﺍﺳﻄﻪ ﻇﻠﻤﺸﺎﻥ ﺑﺮ ﻳﻬﻮﺩ ﺣﺮﺍﻡ ﺷﺪﻩﺍﻧﺪ ﻭ ﺷﺎﻳﺪ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺁﻳﻪ ﺍﻭﻝ ﺍﻋﻢ ﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ ﺩﻳﺪ ﻣﺮﺍﺩ‬
‫ﺍﺯ ﺍﻳﻦ ﻧﺎﺧﻨﺪﺍﺭﺍﻥ ﭼﻴﺴﺖ؟ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺳﺪ‪‬ﻯ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﻣﺮﺍﺩ ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻛﻪ ﺳﻢﺍﺵ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺷﻜﺎﻑ ﻧﺪﺍﺭﺩ ﻣﺜﻞ ﺷﺘﺮ ﻭ ﺷﺘﺮ ﻣﺮﻍ ﻭ ﺍﺭﺩﻙ ﻭ ﻏﺎﺯ )ﳎﻤﻊ( ﺍﺯ‬
‫ﳎﺎﻫﺪ ﻧﻘﻞ ﺷﺪﻩ ﻣﺮﺍﺩ ﻫﺮ ﭼﻬﺎﺭﭘﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺳﻢ ﺷﻜﺎﻓﺘﻪ ﻧﻴﺴﺖ ﻭ ﺳﻢ ﺷﻜﺎﻓﺘﮕﺎﻥ ﺭﺍ ﻳﻬﻮﺩ ﻣﻰﺧﻮﺭﻧﺪ‪ .‬ﻭ ﺍﺯ ﺍﺑﻦ ﺯﻳﺪ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﺮﺍﺩ ﺷﺘﺮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺳﻔﺮ ﻻﻭﻳﺎﻥ ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﺑﻄﻮﺭ ﻗﺎﻋﺪﻩ ﻛﻠﻰ ﻫﺮ ﺷﻜﺎﻓﺘﻪ ﺷﻢ ﻭ ﻧﺸﺨﻮﺍﺭ ﻛﻨﻨﺪﻩ ﺣﻼﻝ ﴰﺮﺩﻩ ﺷﺪﻩ ﻭﱃ ﺷﺘﺮ ﺭﺍ ﲢﺮﱘ ﻛﺮﺩﻩ ﻛﻪ ﻧﺸﺨﻮﺍﺭ ﻣﻰﻛﻨﺪ ﻭﱃ ﺷﻜﺎﻓﺘﻪ ﺳﻢ‬
‫ﻧﻴﺴﺖ ﻭ ﻭﻧﻚ )ﺣﻴﻮﺍﱏ ﺍﺳﺖ ﻣﺜﻞ ﮔﺮﺑﻪ ﺑﻌﻀﻰ ﺁﻧﺮﺍ ﮔﻮﺳﻔﻨﺪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﮔﻮﻳﻨﺪ( ﻧﺸﺨﻮﺍﺭ ﻣﻰﻛﻨﺪ ﻭﱃ ﺷﻜﺎﻓﺘﻪ ﺳﻢ ﻧﻴﺴﺖ ﺍﻳﻀﹰﺎ ﺧﺮﮔﻮﺵ ﻭ ﺧﻮﻙ ﻛﻪ ﺍﻭﱃ ﺳﻢ ﺷﻜﺎﻓﺘﻪ ﻧﻴﺴﺖ ﻭ‬
‫ﺩﻭﻣﻰ ﻧﺸﺨﻮﺍﺭ ﳕﻰﻛﻨﺪ‪.‬‬
‫ﻭﱃ ﺍﺯ ﺍﻳﻨﻬﺎ ﻓﻘﻂ ﺷﺘﺮ ﺩﺭ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﮔﻮﺳﻔﻨﺪ ﻭ ﮔﺎﻭ ﺩﺍﺧﻞ ﺩﺭ ﺍﻳﻦ ﲢﺮﱘ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﲨﻠﻪ » ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺒ ﹶﻘ ِﺮ ‪‬ﻭ ﺍﻟ ‪‬ﻐ ‪‬ﻨ ِﻢ ‪ «...‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻓﻘﻂ ﭘﻴﻪ ﺁﻥ ﺩﻭ ﺑﺮ ﻳﻬﻮﺩ ﺣﺮﺍﻡ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻰﻣﺎﻧﺪ ﺷﺘﺮ ﻭ ﻗﺴﻤﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﻃﻴ‪‬ﺒﺎﺕ ﻭ ﻧﺎﺧﻨﺪﺍﺭﺍﻥ‪ .‬ﻳﻬﻮﺩ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﳏﺮﻣﺎﺕ ﺩﺭ ﺍﺻﻞ ﺷﺮﻳﻌﺘﻬﺎ ﺣﺮﺍﻡ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﮔﻨﺎﻫﺎﻥ ﺑﺮ ﻣﺎ ﺣﺮﺍﻡ ﻧﺸﺪﻩﺍﻧﺪ ﻗﺮﺁﻥ ﺩﺭ ﺟﻮﺍﺏ ﺁ‪‬ﺎ‬
‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﻫﺮ ﻃﻌﺎﻡ ﭘﻴﺶ ﺍﺯ ﻧﺰﻭﻝ ﺗﻮﺭﺍﺕ ﺑﺮ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺣﻼﻝ ﺑﻮﺩﻩ‬
‫ﻣﮕﺮ ﺁﻧﭽﻪ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺮ ﺧﻮﺩ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﺑﻮﺩ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﲞﻮﺍﻧﻴﺪ ﺗﺎ ﺻﺪﻕ ﺍﻳﻦ ﺳﺨﻦ ﺭﻭﺷﻦ ﺷﻮﺩ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٩٣:‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻳﻌﻘﻮﺏ ﻣﺮﺿﻰ ﺩﺍﺷﺖ ﻛﻪ ﮔﻮﺷﺖ ﺷﺘﺮ‬
‫ﺁﻥ ﺭﺍ ﻣﺰﻳﺪ ﻣﻰﻛﺮﺩ ﻟﺬﺍ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﻛﻪ ﮔﻮﺷﺖ ﺷﺘﺮ ﳔﻮﺭﺩ‪ .‬ﻣﺮﺍﺩ ﺍﺯ »ﻣﺎﺣﺮﻡ« ﺁﻧﺴﺖ‪.‬‬
‫* ]ﻓﺘﺢ‪.[٢٤:‬‬
‫ﻇﻔﺮ‪) :‬ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ( ﲟﻌﲎ ﳒﺎﺕ ﻭ ﻏﻠﺒﻪ ﺍﺳﺖ ﺑﻨﻈﺮ ﺭﺍﻏﺐ ﺍﺻﻞ ﺁﻥ ﺍﺯ »ﻃﻔﺮﻩ ﻋﻠﻴﻪ« ﺍﺳﺖ ﻳﻌﲎ ﺍﻧﮕﺸﺘﺶ ﺩﺭ ﺑﺪﻥ ﺍﻭ ﻓﺮﻭ ﺭﻓﺘﻪ‪ .‬ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻏﻠﺒﻪ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﴰﺎ‬
‫ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻏﺎﻟﺐ ﻛﺮﺩ ﻭ ﻧﺼﺮﺕ ﺩﺍﺩ‪.‬‬
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‫ﻇِﻞ = )ﺑﻜﺴﺮ ﻇﺎﺀ( ﺳﺎﻳﻪ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺁﻥ ﺍﺯ ﰱﺀ ﺍﻋﻢ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ :‬ﻇﻞ ﺍﻟﻠﻴﻞ‪ .‬ﻇﻞﹼ ﺍﳉﻨﺔ ﻫﺮ ﻣﻮﺿﻌﻴﻜﻪ ﺁﻓﺘﺎﺏ ﺑﺪﺍﻥ ﻧﺮﺳﻴﺪﻩ ﻇﻞﹼ ﮔﻮﻳﻨﺪ ﻭﱃ ﰱﺀ ﻓﻘﻂ ﲟﺤﻠﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ‬
‫ﺁﻓﺘﺎﺏ ﺍﺯ ﺁﻥ ﺑﺮ ﮔﺸﺘﻪ‪.‬‬
 ‫ﻭ ﺑﻘﻮﱃ ﺩﺭ ﺻﺒﺢ ﻇﻞ ﻭ ﺩﺭ ﻋﺼﺮ ﰱﺀ ﮔﻮﻳﻨﺪ‪ .‬ﻭ ﺷﺎﻳﺪ‪ :‬ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﰱ ﺀ ﺩﺭ ﺍﺻﻞ ﲟﻌﲎ ﺭﺟﻮﻉ ﺍﺳﺖ ﻭ ﺳﺎﻳﻪ ﺩﺭ ﻋﺼﺮ ﺑﺮﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﳎﻤـﻊ ﺫﻳـﻞ ﺁﻳـﻪ‬
‫]ﻧﺴﺎﺀ‪ [٥٦:‬ﮒﻭﻳﻨﺪ‪ :‬ﺍﺻﻞ ﻇﻞ ﲟﻌﲎ ﺳﺘﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻓﺘﺎﺏ ﻣﻰﭘﻮﺷﺎﻧﺪ ﺭﺅﺑﻪ ﮔﻔﺘﻪ‪ :‬ﻫﺮ ﻣﻮﺿﻌﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﺁﻓﺘﺎﺏ ﺑﻮﺩﻩ ﻭ ﺑﺮﮔﺸﺘﻪ ﻇﻞ ﻭ ﰱﺀ ﻭ ﻏﲑ ﺁﻥ ﻇﻞ ﺍﺳﺖ‪.‬‬
‫]ﻗﺼﺺ‪ .[٢٤:‬ﺑﺮﺍﻯ ﺁﻥ ﺩﻭ ﺁﺏ ﻛﺸﻴﺪ ﺳﭙﺲ ﺑﻪ ﺳﺎﻳﻪ ﺑﺮﮔﺸﺖ‪ .‬ﲨﻊ ﺁﻥ ﻇﻼﻝ ﺍﺳﺖ )ﺑﻜﺴﺮ ﻇﺎﺀ(]ﺍﻧﺴﺎﻥ‪.[١٤:‬‬
‫ﻇﻞ ﻇﻠﻴﻞ‪:‬ﻳﻌﲎ ﺯﻧﺪﮔﻰ ﻟﺬﹼﺕ ﲞﺶ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺷﻰﺀ ﺭﺍ ﺑﻪ ﻣﺜﻞ ﻟﻔﻈﺶ ﺗﻮﺻﻴﻒ ﻣﻰﻛﻨﻨﺪ ﻣﺜﻞ‪] :‬ﻧﺴﺎﺀ‪ .[٥٧:‬ﺑﻪ ﺗﻨﻬﺎﱙ ﺑﻪ ﻣﻌﲎ ﺳﺎﻳﻪ ﺩﺍﺭ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮﻡ ﻣﺮﺍﺩ‬
‫ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻋﻴﺶ ﻭ ﺭﻓﺎﻩ ﺍﺳﺖ ﻧﻪ ﺳﺎﻳﻪ ﺭﺍﻏﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺯ ﻋﺰﺕ ﻭ ﺭﻓﺎﻩ ﻭ ﺍﺑﺎﺀ ﺑﺎ ﻇﻞ ﺗﻌﺒﲑ ﻣﻰﺁﻭﺭﻧﺪ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﻪ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺭﻓﺎﻩ ﺩﺍﺋﻤﻰ ﻭﺍﺭﺩ‬
‫ﻣﻰﻛﻨﻴﻢ‪ .‬ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﻛﻨﺎﻳﻪ ﺍﺯ ﻏﻀﺎﺭﺕ ﻋﻴﺶ ﺍﺳﺖ‪.‬‬
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‫ﹶﻇﻞﹼ = )ﺑﻔﺘﺢ ﻇﺎﺀ ﻭ ﺗﺸﺪﻳﺪ ﻻﻡ( ﺩﻭﺍﻡ ﻭ ﭘﻴﻮﺳﺘﮕﻰ )ﺍﻗﺮﺏ(‪] .‬ﻃﻪ‪.[٩٧:‬ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﺁﻥ ﻇﻠﺖ ﻭ ﺩﺭ ﺁﻥ ﺩﻭ ﻗﻮﻝ ﺍﺳﺖ‪ :‬ﻓﺘﺢ ﻇﺎﺀ ﺭﺍ ﺑﻪ ﺣﺎﻝ ﺧﻮﺩ ﮔﺬﺍﺷﺘﻪ ﻭ ﻫﺮ ﻛﻪ ﺑﺎ‬
‫ﺖ« ﺑﻔﺘﺢ ﻭ ﻛﺴﺮ ﻇﺎﺀ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻛﺴﺮ ﺁﻥ ﺧﻮﺍﻧﺪﻩ ﻛﺴﺮ ﻻﻡ ﺭﺍ ﺑﻪ ﻇﺎﺀ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺑﺎ ﺿﻤﲑ ﺭﻓﻊ»ﻇﹶﻠﻠﺖ« ﺑﻔﺘﺢ ﻇﺎﺀ ﻭ »ﻇﻠ ‪‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﺁﻳﻪ ]ﻭﺍﻗﻌﺔ‪ .[٦٥:‬ﺑﻔﺘﺢ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺁﻧﺮﺍ ﺩﻭﺍﻡ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻳﻌﲎ‪ :‬ﲟﻌﺒﻮﺩﺕ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﻣﻼﺯﻡ ﺁﻥ ﺑﻮﺩﻯ ﺑﻨﮕﺮ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻭﻡ ﺷﺎﻳﺪ ﲟﻌﲎ ﺷﺮﻭﻉ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺷﺮﻭﻉ ﻣﻰﻛﺮﺩﻳﺪ ﺑﻪ ﺗﻌﺠﺐ ﻭ ﮔﻔﱳ ﺍﻳﻨﻜﻪ‪:‬‬
‫ﻣﺎ ﻏﺮﺍﻣﺖ ﺯﺩﻩ ﺷﺪﱘ ﻭ ﺷﺎﻳﺪ ﲟﻌﲎ ﺩﻭﺍﻡ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻀ ﹰﺎ ﻇﻞﹼ ﲟﻌﲎ »ﺻﺎﺭ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﳓﻞ‪].[٥٨:‬ﺷﻌﺮﺍﺀ‪.[٤:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﻇﻠﺖ ﻭ ﻇﻠﻠﺖ ﺑﺎ ﺁ‪‬ﺎ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺭﻭﺯ ﻣﻴﺸﻮﺩ ﺗﻌﺒﲑ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﲜﺎﻯ »ﺻﺎﺭ«ﺍﺳﺖ‪.‬‬
‫*]ﺷﻌﺮﺍﺀ‪.[٧١:‬ﻳﻌﲎ‪ :‬ﮔﻔﺘﻨﺪ ﺑﺘﻬﺎﺋﻰ ﺭﺍ ﺳﺘﺎﻳﺶ ﻣﻰﻛﻨﻴﻢ ﻭ ﭘﻴﻮﺳﺘﻪ ﻣﻼﺯﻡ ﺁ‪‬ﺎﺋﻴﻢ‪.‬‬
‫*]ﺭﻭﻡ‪» .[٥١:‬ﻇﹶﻠﱡﻮﺍ« ﲟﻌﲎ »ﺻﺎﺭ‪‬ﻭﺍ«ﺍﺳﺖ ﻭ ﺿﻤﲑ » ﹶﻓﺮ‪‬ﺃﻭ ‪‬ﻩ« ﺑﻪ ﺯﺭﻉ ﺭﺍﺟﻊ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺻﻔﺮ« ﮔﺬﺷﺖ‪.‬‬
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‫ﻇﻠﻢ = )ﺑﻀﻢ ﻇﺎﺀ( ﺳﺘﻢ‪ .‬ﺍﺻﻞ ﺁﻥ ﲟﻌﲎ ﻧﺎﻗﺺ ﻛﺮﺩﻥ ﺣﻖ ﻭ ﻳﺎ ﮔﺬﺍﺷﱳ ﺷﻰ ﺀ ﺩﺭ ﻏﲑ ﻣﻮﺿﻊ ﺧﻮﻳﺶ ﺍﺳﺖ ]ﻛﻬﻒ‪ [٣٣:‬ﻫﺮ ﺩﻭ ﺑﺎﻍ ﻣﻴﻮﻩ ﺧﻮﺩ ﺭﺍ ﺩﺍﺩ ﻭ ﺍﺯ ﺁﻥ ﭼﻴﺰﻯ ﻛـﻢ‬
‫ﺖ ﺍﹸﻛﹸﻠﹶﻬﺎ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻈ ِﻠ ‪‬ﻢ ِﻣ ‪‬ﻨ ‪‬ﻪ ﺷ‪‬ﻴﺌﹰﺎ« ﻳﻌﲎ ﻧﺎﻗﺺ ﻧﻜﺮﺩ ﻭ ﺑﻪ ﻗﻮﱃ ﺍﺻﻞ ﺁﻥ‬
‫ﺠﻨ‪‬ﺘ ‪‬ﻴ ِﻦ ﺁ‪‬ﺗ ‪‬‬
‫ﻧﻜﺮﺩ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٣٥‬ﺑﻘﺮﻩ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﻇﻠﻢ ﻛﻢ ﻛﺮﺩﻥ ﺣﻖ ﺍﺳﺖ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻛِﻠﹾﺘ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﻭﺿﻊ ﺷﲕ ﺀ ﺩﺭ ﻏﲑ ﻣﻮﺿﻌﺶ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻦ ﹶﺍ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ﺍﹶﺑﺎ ‪‬ﻩ ﻓﹶﻤﺎ ﹶﻇ ﹶﻠ ‪‬ﻢ« ﻫﺮ ﻛﻪ ﺑﻪ ﭘﺪﺭﺵ ﺷﺒﻴﻪ ﺑﺎﺷﺪ ﺷﺒﺎﻫﺖ ﺭﺍ ﺩﺭ ﻏﲑ ﳏﻠﺶ ﻧﮕﺬﺍﺷﺘﻪ ﺁﻧﮕﺎﻩ ﻓﺮﻣﻮﺩ‪ :‬ﻫﺮ ﺩﻭ ﻣﻌﲎ ﻣﻄﹼﺮﺩ ﻭ ﻣﻌﻤﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﲑ ِﻣ ‪‬ﻦ‬
‫ﺤﺪ‪ .«‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﺍﹶﻟ ﱡﻈ ﹾﻠ ‪‬ﻢ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺍ ‪‬ﻫ ِﻞ ﺍﻟ ﱡﻠ ‪‬ﻐ ِﺔ ‪‬ﻭ ﻛﹶﺜ ٍ‬
‫ﺠ ‪‬ﻮ ‪‬ﺭ ‪‬ﻭ ﻣ‪‬ﺠﺎ ‪‬ﻭ ‪‬ﺯ ﹸﺓ ﺍﹾﻟ ‪‬‬
‫ﺿ ِﻌ ِﻪ«‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻔﺘﻪ »ﺍﹶﺻ‪‬ﻞ ﺍﻟ ﱡﻈ ﹾﻠ ِﻢ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻰ ِﺀ ﻓِﻰ ﹶﻏ ‪‬ﻴ ِﺮ ‪‬ﻣ ‪‬ﻮ ِ‬
‫ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺁﻣﺪﻩ‪» :‬ﹶﺍ ﹾﻟ ﱡﻈ ﹾﻠ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﺤﻖ‪.«...‬‬
‫ﺿ ِﻌ ِﻪ‪ ...‬ﻭ ﺍﻟ ﱡﻈ ﹾﻠ ‪‬ﻢ ﻳ‪‬ﻘﺎ ﹶﻝ ﻓِﻰ ﻣ‪‬ﺠﺎ ‪‬ﻭ ‪‬ﺯ ِﺓ ﺍ ﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻊ ﺍﻟﺸ‪ ‬ﻰ ِﺀ ﻓِﻰ ﹶﻏ ‪‬ﻴ ِﺮ ﻣ‪‬ﻮ ِ‬
‫ﺍﻟﹾﻌ‪‬ﻠﹶﻤﺎ ِﺀ ‪‬ﻭ ‪‬‬
‫ﻣﺄﻝ ﺍﻳﻦ ﻣﻌﺎﱏ ﻳﻜﻰ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﻫﺮ ﺳﻪ ﻣﻌﲎ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺁﻳﻪ ﮔﺬﺷﺘﻪ ﺑﻪ ﻣﻌﲎ ﻛﻢ ﻛﻢ ﻛﺮﺩﻥ ﺍﺳﺖ ﺍﻳﻀﹰﺎ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ‪] :‬ﺑﻘﺮﻩ‪ .[٢٨١:‬ﺑﻘﺮﻳﻨﻪ »ﺗ‪‬ﻮ‪‬ﰱ« ﺑﻪ ﻣﻌﲎ‬
‫ﻧﻘﺼﺎﻥ ﺍﺳﺖ ﻳﻌﲎ ﻛﺴﺐ ﻫﺮ ﻧﻔﺲ ﰉ ﻛﻢ ﻭ ﻛﺎﺳﺖ ﺑﻪ ﺧﻮﺩﺵ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﻧﺴﺎﺀ‪ .[١٤٨:‬ﺑﻪ ﻣﻌﲎ ﺟﻮﺭ ﻭ ﺳﺘﻢ ﺍﺳﺖ‪.‬‬
‫ﻇﻠﻮﻡ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﻣﺜﻞ ﻛﺬﻭﺏ‪ ،‬ﻭﺩﻭﺩ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٤:‬ﺭﺍﺳﱴ ﺍﻧﺴﺎﻥ ﺑﺴﻴﺎﺭ ﺳﺘﻤﮕﺮ ﻭ ﺑﺴﻴﺎﺭ ﻛﻔﺮﺍﻥ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺍﻳﻦ ﺣﻜﻢ ﻧﺴﺒﺖ ﺑﻪ ﺍﻧﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﺗﺮﺑﻴﺖ ﺩﻳﲎ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﺭﺍﺟﻊ ﺑﻪ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪ .[٧٢:‬ﺩﺭ »ﺟﻬﻞ« ﺳﺨﻦ ﮔﻔﺘﻪﺍﱘ‪.‬‬
‫ﻇﹼﻼﻡ‪ :‬ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،١٨٢:‬ﺍﻧﻔﺎﻝ‪ ،٥١:‬ﺣﺞ‪ ،١٠:‬ﻓﺼﻠﺖ‪ ،٤٦:‬ﻕ‪ .٢٩:‬ﻭ ﳘﻪ ﺩﺭﺑﺎﺭﻩ ﻧﻔﻰ ﻇﻠﻢ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‬
‫ﺏ ﺍﹾﻟﺤ‪‬ﺮﻳﻖ« ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺩﺭ‬
‫ﺏ ﺍﹾﻟﺤ‪‬ﺮﻳ ِﻖ« » ‪‬ﻭ ﻧ‪‬ﺬﻳ ﹸﻘ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ ﻋ‪‬ﺬﺍ ‪‬‬
‫ﺲ ﺑِﻈﱠﻼ ٍﻡ ﻟِﻠﹾﻌ‪‬ﺒﻴ ِﺪ« » ‪‬ﻭ ﻣﺎ ﺍﹶﻧ‪‬ﺎ ﺑِﻈﱠﻼ ٍﻡ ﻟﹶ ﻠﹾﻌ‪‬ﺒﻴ ِﺪ«‪ .‬ﺩﺭ ﺳﻪ ﺳﻮﺭﻩ ﺍﻭﻝ ﺩﺭ ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﲨﻠﻪ »ﺫﹸﻭﻗﹸﻮﺍ ﻋ‪‬ﺬﺍ ‪‬‬
‫» ‪‬ﻭ ﹶﺍﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻚ ﺑﻈﱠﻼ ٍﻡ ﻟِﻠﻌ‪‬ﺒﻴ ِﺪ« ﻭ ﺩﺭ‬
‫ﺴ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﹶﺳﺎ َﺀ ﻓﹶﻌ‪‬ﻠﹶﻴﻬﺎ ‪‬ﻭ ﻣﺎ ‪‬ﺭﺑ‪ ‬‬
‫ﺳﻮﺭﻩ ﻕ ﭼﻨﺪ ﺁﻳﻪ ﻗﺒﻞ ﺁﻣﺪﻩ »ﺍﹶﻟﹾﻘِﻴﺎ ﻓِﻰ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﹸﻛﻞﱠ ﻛﹶﻔﱠﺎ ٍﺭ ﻋ‪‬ﻨﻴ ٍﺪ« ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻓﺼﻠﺖ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ » ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﺻﻠِﺤﹰﺎ ﹶﻓ ِﻠ ‪‬ﻨ ﹾﻔ ِ‬
‫ﺲ ﺑِﻈﱠﻼ ٍﻡ ﻟِ ﻠﹾﻌ‪‬ﺒﻴ ِﺪ« ﺩﺭ ﺳﻮﺭﻩ ﻕ ﻧﻴﺰ ﻗﺮﻳﺐ ﺑﻪ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺖ ﻳ‪‬ﺪﺍ ‪‬ﻙ ﺍﹶﻳ‪‬ﺪِﻳ ﹸﻜ ‪‬ﻢ« » ‪‬ﻭ ﹶﺍﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻴ ‪‬‬
‫ﻚ ﺑِﻤﺎ ﹶﻗﺪ‪ِ ‬ﻣ ‪‬‬
‫ﺁﻳﻪ ﺍﻭﻝ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﻋﺬﺍﺏ ﺁﻣﺪﻩ »ﺫﻟ ‪‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺁﻣﺪﻥ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻣﻘﺎﻡ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻛﺎﻓﺮ ﻭ ﻇﺎﱂ ﺭﺍ ﻋﺬﺍﺏ ﳕﻰﻛﺮﺩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻋﻤﻞ ﺭﺍ ﺩﺭ ﺭﺩﻳﻒ ﭘﺎﻛﺎﻥ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩ ﻭ ﻳﺎ ﻋﻤﻞ ﻫﺮ ﻛﺲ ﺭﺍ‬
‫ﲞﻮﺩﺵ ﺑﺮ ﳕﻰﮔﺮﺩﺍﻧﺪ ﺑﺴﻴﺎﺭ ﺳﺘﻤﮕﺮ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﻇﹼﻼﻡ ﻧﻴﺴﺖ ﻟﺬﺍ ﺭﻭﻯ ﻋﺪﻝ ﻋﺬﺍﺏ ﻣﻰﻛﻨﺪ‪ ...‬ﭘﺲ ﺍﺯ ﺗﻮ‪‬ﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﺩﻳﺪﻡ ﺍﳌﻴﺰﺍﻥ ﻭ ﺍﳌﻨﺎﺭ ﻧﻴﺰ ﻗﺮﻳﺐ ﺑﻪ ﺍﻳـﻦ ﻣـﻀﻤﻮﻥ‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻴﻐﻪ ﻇﹼﻼﻡ ﺑﺮﺍﻯ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻧﻔﻰ ﺍﺯ ﺁﻥ ‪‬ﺘﺮ ﺍﺳﺖ ﻭﱃ ﻣﻄﻠﺐ ﻓﻮﻕ ﺍﺯ ﺁﻥ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﺑﻘﻮﻝ ﺑﻌﻀﻰ ﺧﺪﺍﻭﻧﺪ ﺍﮔﺮ ﻇﻠﻤﻰ ﻣﻰﻛﺮﺩ ﺣﺘﻤﹰﺎ ﻇﹼﻼﻡ ﺑﻮﺩ ﻧﻪ ﻇﺎﱂ‬
‫ﺲ ﺑِﻈـﺎﻟِﻢ«‬
‫ﺯﻳﺮﺍ ﺍﮔﺮ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺟﺰﺋﻰﺗﺮﻳﻦ ﻇﻠﻤﻰ ﻣﻰﻛﺮﺩ ﻧﺴﺒﺖ ﺑﻪ ﻣﻼﺣﻈﻪ ﳘﻪ ﺁ‪‬ﺎ ﻇﹼﻼﻡ ﻣﻰﺷﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﰱ ﻧﻔﺴﻪ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍ »ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺲ ﺑِﻈﱠﻼﻡ« ﺁﻣﺪﻩ ﻭﱃ ﺁﻳﺎﺕ ﻓﻮﻕ ﺩﺭ ﺍﻳﻦ ﺻﺪﺩ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻰ ﺩﺭ ﺍﻓﻌﺎﻝ ﺍﻳﻦ ﻣﺎﺩﻩ ﺁﻣﺪﻩ ]ﻳﻮﻧﺲ‪] .[٤٤:‬ﻛﻬﻒ‪.[٤٩:‬‬
‫ﻧﻴﺎﻣﺪﻩ ﻭ ﭘﻴﻮﺳﺘﻪ »ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺑﻌﻀﻰ ﺟﺎﻫﺎ ﻧﺴﺒﺖ ﻇﻠﻢ ﺑﻪ ﻏﲑ ﺍﻭﱃ ﺍﻟﻌﻘﻞ ﺩﺍﺩﻩ ﺷﺪ ﻣﺜﻞ ]ﻫﻮﺩ‪ .[١٠٢:‬ﺍﻳﻦ ﺗﻌﺒﲑ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﺁﻳﻪ ‪ ١١‬ﻭ ﺣﺞ ﺁﻳﻪ ‪ ٤٥‬ﻭ ‪ ٤٨‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮﹰﺍ ﻇﻠﻢ ﺍﻫﻞ‬
‫ﺷﻬﺮ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪ .[٧٥:‬ﺻﺮﳛ ﹰﺎ ﻧﺴﺒﺖ ﻇﻠﻢ ﺑﻪ ﺍﻫﻞ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﻇﻠﻤﺔ = ﺗﺎﺭﻳﻜﻰ‪ .‬ﲨﻊ ﺁﻥ ﻇﻠﻤﺎﺕ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[١٩:‬ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺍﺯ ﺟﻬﻞ ﻭ ﺷﺮﻙ ﻭ ﻓﺴﻖ ﺑﻪ ﻇﻠﻢ ﺗﻌﺒﲑ ﺁﻭﺭﺩﻧﺪ ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ ﻋﻠﻢ ﻭ ﺗﻮﺣﻴﺪ ﻭ ﻋﺪﻝ ﺑﻪ ﻧﻮﺭ ﺗﻌﺒﲑ ﺁﻭﺭﺩﻧﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٢٥٧:‬ﻇﻠﻤﺎﺕ ﺩﺭ ﺁﻳﻪ ﺗﲑﮔﻰﻫﺎﻯ ﻛﻔﺮ ﻭ ﻧﻮﺭ ﺭﻭﺷﲎ ﺍﳝﺎﻥ ﺍﺳﺖ ﻧﻈﲑ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[١:‬ﻓﻌﻞ ﺁﻥ ﺍﺯ ﺑﺎﺑﺎ ﺍﻓﻌﺎﻝ ﺁﻣﺪﻩ ﻭ ﻻﺯﻡ ﺍﺳﺖ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٠:‬ﭼﻮﻥ ﺑﺮ ﺁ‪‬ﺎ ﺗﺎﺭﻳﻚ‬
‫ﮔﺮﺩﺩ ﻣﻰﺍﻳﺴﺘﻨﺪ ﮔﻮﻳﻨﺪ‪» :‬ﹶﺍ ﹾﻇ ﹶﻠ ‪‬ﻢ ﺍﻟﱢﻴ ﹸﻞ‪ :‬ﺻﺎ ‪‬ﺭ ﻣ‪‬ﻈﹾﻠِﻤﹰﺎ«‪.‬‬
‫ﻣﻈﻠﻢ )ﺑﻪ ﺻﻴﻐﻪ ﻓﺎﻋﻞ( ﺗﺎﺭﻳﻚ ﺍﻳﻀﹰﺎ ﻛﺴﻰ ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﻜﻰ ﺩﺍﺧﻞ ﺷﻮﺩ ]ﻳﻮﻧﺲ‪» .[:‬ﻗﻄﻌ ﹰﺎ« ﺣﺎﻝ ﺍﺳﺖ ﺍﺯ ﻟﻴﻞ‪ ،‬ﻳﻌﲎ ﮔﻮﺋﻰ ﺻﻮﺭﺗﺸﺎﻥ ﺑﺎ ﺗﻜﹼﻪ ﻫﺎﺋﻰ ﺍﺯ ﺷﺐ ﺗﺎﺭﻳﻚ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ‬
‫]ﻳﺲ‪» .[٣٧:‬ﻣ‪‬ﻈﹾﻠِﻤ‪‬ﻮ ﹶﻥ« ﺑﻪ ﻇﻠﻤﺖ ﺩﺍﺧﻞ ﺷﻮﻧﺪﮔﺎﻥﺍﻧﺪ‪.‬‬
‫* ]ﺯﻣﺮ‪ .[٦:‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻇﻠﻤﺎﺕ ﺛﻠﺚ ﺑﻪ ﻗﻮﱃ ﻋﺒﺎﺭﺕﺍﻧﺪ ﺍﺯ ﻇﻠﻤﺖ ﺷﻜﻢ ﻭ ﺭﺣﻢ ﻭ ﺑﭽ‪‬ﻪﺩﺍﻥ‪ ،‬ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﻭﺍﻳﺖ ﻛﺮﺩﻩ ﻭ ﺑﻪ‬
‫ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﺁ‪‬ﺎ ﻇﻠﻤﺖ ﺻﻠﺐ ﻭ ﺭﺣﻢ ﻭ ﺑﭽ‪‬ﻪﺩﺍﻥ ﺍﺳﺖ ﻭﱃ ﺍﻳﻦ ﺧﻄﺎﺳﺖ ﻛﻪ ﻛﻠﻤﻪ »ﻓِﻰ ﺑ‪‬ﻄﹸﻮ ِﻥ ﺍﹸﻣ‪‬ﻬ ِﺘ ﹸﻜ ‪‬ﻢ« ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺳﻪ ﻇﻠﻤﺖ ﺩﺭ ﺷﻜﻢ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭ ﺭﺑﻄﻰ ﺑـﻪ‬
‫ﺻﻠﺐ ﻣﺮﺩ ﻧﺪﺍﺭﺩ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻋﻨﺎﻳﺖ ﺑﻪ ﻇﻠﻤﺖ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻇﻠﻤﺖ ﺭﺍ ﺩﺭ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﺩﺧﺎﻟﺖ ﺗﺎﻣ‪‬ﻰ ﺍﺳﺖ ﺭﻭﺋﻴﺪﱏﻫﺎ ﻧﻴﺰ ﺍﺑﺘﺪﺍ ﻇﺎﻫﺮ ﻣﻰﺷﻮﻧﺪ ﺍﻳﻀﹰﺎ ﺟﺎﻧﺪﺍﺭﺍﱏ ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﲣﻢ ﮔﺬﺍﺭﻯ‬
‫ﺗﻮﻟﻴﺪ ﻣﻰﺷﻮﻧﺪ‪.‬‬
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‫ﻇﹶﻤ‪‬ﺎﺀ = ﻋﻄﺶ‪ .‬ﺿﻤﺂﻥ‪ :‬ﻋﻄﺸﺎﻥ‪] .‬ﺗﻮﺑﻪ‪ .[١٢٠:‬ﺍﻳﻦ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻄﺸﻰ ﻭ ﺭﳒﻰ ﺑﻪ ﺁ‪‬ﺎ ﳕﻰﺭﺳﺪ‪...‬‬
‫]ﻧﻮﺭ‪ .[٣٩:‬ﻣﺎﻧﻨﺪ ﺳﺮﺍﰉ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻛﻪ ﺗﺸﻨﻪ ﺁﻥ ﺭﺍ ﺁﺏ ﭘﻨﺪﺍﺭﺩ‪] .‬ﻃﻪ‪ .[١١٩:‬ﺗﻮ ﺩﺭ ﺁﻥ ﻧﻪ ﺗﺸﻨﻪ ﺷﻮﻯ ﻭ ﻧﻪ ﺍﺯ ﺣﺮﺍﺭﺕ ﺭﻧﺞ ﺑﺮﻯ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺟﺰ ﺳﻪ ﻣﻮﺭﺩ ﻓﻮﻕ ﺍﺯ ﺍﻳﻦ‬
‫ﻛﻠﻤﻪ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭ ‪‬ﺎﻳﻪ‪ :‬ﻇﻠﻤﺎﺀ ﺍﺭ ﺷﺪﺕ ﻋﻄﺶ ﮔﻔﺘﻪ ﻭ ﺍﻗﺮﺏ ﻧﺴﺒﺖ ﺁﻥ ﺭﺍ ﺑﻪ ﻗﻮﻝ ﻣﻰﺩﻫﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﻇﻠﻤﺎﺀ )ﺑﻪ ﻛﺴﺮ ﻅ( ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺩﻭ ﺁﺏ ﺩﺍﺩﻥ ﺍﺳﺖ ﻭ ﻇﻠﻤﺎﺀ )ﺑﻪ ﻓﺘﺢ ﻅ( ﻋﻄﺸﻰ‬
‫ﺍﻳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﻣﺪﺕ ﺑﻮﺟﻮﺩ ﺁﻳﺪ‪ .‬ﺍﺯ ‪‬ﺎﻳﻪ ﻭ ﻏﲑﻩ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﺮﺍﺩ ﻓﺎﺻﻠﻪ ﺩﻭ ﺁﺏ ﺩﺍﺩﻥ ﺷﺘﺮ ﺍﺳﺖ‪.‬‬
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‫ﻇﻦ = ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ‪ .‬ﭼﻨﺎﻥ ﻛﻪ ﻭﻫﻢ ﺍﺣﺘﻤﺎﻝ ﺿﻌﻴﻒ ﻭ ﺷﻚ ﺗﺴﺎﻭﻯ ﻃﺮﻓﲔ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[٨٧:‬ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺩﺍﺩ ﻛﻪ ﻫﺮﮔﺰ ﺑﺮ ﺍﻭ ﺳﺨﺖ ﳕﻰﮔﲑﱘ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﻇﻦ‪‬‬
‫ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﺑﻪ ﺟﺎﻯ ﻋﻠﻢ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻛﻼﻡ ﻗﺎﻣﻮﺱ ﻧﻈﲑ ﺻﺤﺎﺡ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ :‬ﻇﻦ‪ ‬ﺍﻋﺘﻘﺎﺩ ﺭﺍﺟﺢ ﺍﺳﺖ ﺑﺎ ﺍﺣﺘﻤﺎﻝ ﻧﻘﻴﺾ ﻭ ﺩﺭ ﻋﻠﻢ ﻭ ﺷﻚ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ‪ .‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻇﹼﻦ ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﰉ ﻫﺎﺷﻢ ﺍﺯ‬
‫ﺟﻨﺲ ﺍﻋﺘﻘﺎﺩ ﺍﺳﺖ ﻭ ﺑﻪ ﻧﻈﺮ ﻗﺎﺿﻰ ﻭ ﺍﰉ ﻋﻠﻰ ﺟﻨﺲ ﻣﺴﺘﻘﻠﻰ ﺍﺳﺖ ﻏﲑ ﺍﺯ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﺳﻴﺪ ﻣﺮﺗﻀﻰ ﺭﲪﺔﺍﻟ ﻠﹼﻪ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺸﻜﻞ ﺍﺳﺖ ﻇﹼﻦ ﺭﺍ ﺟﺎﻯ ﻋﻠﻢ ﺑﺮﱘ ﻗﺮﺁﻥ ﺁﻥ ﺩﻭ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻛﺮﺩﻩ ﻣﺜﻞ‪] :‬ﺟﺎﺛﻴﺔ‪] .[٣٢:‬ﺟﺎﺛﻴﺔ‪] .[٢٤:‬ﻧﺴﺎﺀ‪] .[١٥٧:‬ﳒﻢ‪.[٢٨:‬‬
‫ﻭ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ ﺍﺳﺖ ﻛﻪ ﻇﹼﻦ ﺭﺍ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﲎ ﺷﻚ‪ ‬ﺑﮕﲑﱘ ﻛﻪ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﺟﻨﺲ ﻣﺴﺘﻘﻠﻰ ﻫﺴﺘﻨﺪ‪ .‬ﻭ ﻗﺮﺁﻥ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﻋﺘﻨﺎﺀ ﺧﺎﺻﻰ ﺩﺍﺭﺩ‪.‬‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﭼﺮﺍ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺩﺭ ﺟﺎﻯ ﻋﻠﻢ ﺑﻪ ﻗﻴﺎﻣﺖ ﻇﹼﻦ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] .[٤٦-٤٥:‬ﻣﻄﻔﹼﻔﲔ‪] .[٥-٤:‬ﺑﻘﺮﻩ‪[٢٤٩:‬؟‬
‫ﮔﻮﺋﻴﻢ‪ :‬ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﻳﻘﲔ ﻻﺯﻡ ﺍﺳﺖ ﻧﻪ ﻇﹼﻦ ﭼﻨﺎﻥ ﻛﻪ ﻓﺮﻣﻮﺩ‪] :‬ﺑﻘﺮﻩ‪] .[٤:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[١١٤:‬ﺍﻧﻌﺎﻡ‪ .[١٥٤:‬ﺩﺭ ﺁﻳﺎﺕ ﻓﻮﻕ ﻋﻠﺖ ﺍﺳﺘﻌﻤﺎﻝ ﻇﹼﻦ ﻣﻼﻗﺎﺕ ﺭﺏ ﻭ ﻇﹼﻦ ﺑﻌﺜﺖ‬
‫ﻫﻢ ﺩﺭ ﺍﺻﻼﺡ ﻋﻤﻞ ﻭ ﺗﺮﺱ ﺍﺯ ﺧﺪﺍ ﻛﺎﰱ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺫﺍﺗ ﹰﺎ ﺍﺯ ﺧﻄﺮ ﻣﺘﺤﻤﻞ ﭘﺮﻫﻴﺰ ﻣﻰﻛﻨﻴﺪ‪ .‬ﻣﺜﻞ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ .[٥١:‬ﻧﻈﺮ ﺍﳌﻴﺰﺍﻥ ﻭ ﺍﳌﻨﺎﺭ ﻧﻴﺰ ﻧﺰﺩﻳﻚ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﻇﹼﻦ‬
‫ﺭﺍ ﺩﺭ ﺁﻳﺎﺕ ﻋﻠﻢ ﻣﻌﲎ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺍﺯ ﻇﺎﻫﺮ ﻧﺒﺎﻳﺪ ﻋﺪﻭﻝ ﻛﺮﺩ‪.‬‬
‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﻫﺮﮔﺎﻩ ﻇﹼﻦ ﻗﻮﻯ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻣﺎﻧﻨﺪ ﻗﻮﻯ ﺗﺼﻮﺭ ﺷﻮﺩ ﺑﺎ ﺁﻥﹼ ﻣﺸﺪ‪‬ﺩ ﻭ ﺁﻥ ﳐﻔﻒ ﺍﺯ ﻣﺜﹼﻘﻠﻪ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ ﺁﻥ ﮔﺎﻩ ﺁﻳﺎﺕ »ﻳ‪‬ﻈﹸﻨ‪‬ﻮ ﹶﻥ ﹶﺍﻧ‪ ‬ﻬ ‪‬ﻢ ﻣ‪‬ﻼﻗﻮﺍ ‪‬ﺭﺑ‪ِ ‬ﻬ ‪‬ﻢ«‬
‫»ﻳ‪‬ﻈﹸﻨ‪‬ﻮ ﹶﻥ ﹶﺍﻧ‪ ‬ﻬ ‪‬ﻢ ﻣ‪‬ﻼﻗﹸﻮﺍ ﺍﻟﻠﹼﻪ« ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﻳﻘﲔ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺭﺍﻏﺐ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﭼﻮﻥﺍﻧﺪ ﻣﺸﺪ‪‬ﺩ ﻭ ﳐﹼﻒ ﺑﺮﺍﻯ ﲢﻘﻴﻖ ﺍﺳﺖ ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﻇﹼﻦ ﺑﻜﺎﺭ ﺭﻭﻧﺪ ﻗﺮﻳﻨﻪ ﺑﻮﺩﻥ ﻇﹼﻦ ﺑﻪ ﻣﻌﲎ ﻳﻘﲔ ﺍﺳﺖ ﻣﺜﻞ ﺁﻳﺎﺕ ﻓﻮﻕ ﻭ ﺁﻳﻪ ]ﻗﻴﺎﻣﺔ‪.[٢٨:‬‬
‫* ]ﺍﺣﺰﺍﺏ‪ [١٠:‬ﺍﻟﻒ ﺍﻟﻈﻨﻮﻧﺎ ﺯﺍﻳﺪ ﺍﺳﺖ ﺑﺮﺍﻯ ﺭﻋﺎﻳﺖ ﺁﺧﺮ ﺁﻳﻪ ﻛﻪ ﺑﺎ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺩﺭ ﻳﻚ ﺳﻴﺎﻕ ﺑﺎﺷﺪ ﻣﺜﻞ ﺑﺎﺷﺪ ﻣﺜﻞ ]ﺍﺣﺰﺍﺏ‪ .[٦٧:‬ﺍﻳﻦ ﺍﻟﻒ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭ ﻓﻘﻂ ﺑﺮﺍﻯ‬
‫ﺍﺻﻼﺡ ﻟﻔﻆ ﺍﺳﺖ ﺗﻘﺪﻳﺮ ﺁﻳﻪ ﺑﻪ ﻗﻮﱃ ﭼﻨﲔ ﺍﺳﺖ‪ » :‬ﻭ ﺗ‪‬ﻈﱡﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﻠﱠﻬ ِﻪ ﺍﻟﻈﱡﻨﻮ ﹶﻥ ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺘ ﹶﻠ ﹶﻔ ِﺔ«‪.‬‬
‫ﺁﳒﺎ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺗﻼﺵ ﻭ ﺗﻔﻜﹼﺮ‪ ،‬ﻳﻘﲔ ﳑﻜﻦ ﺑﺎﺷﺪ ﻛﺎﺭﻯ ﺍﺯ ﻇﹼﻦ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ ﻭ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﳕﻰﺑﺎﺷﺪ ]ﻳﻮﻧﺲ‪.[٣٦:‬‬
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‫ﻇﹶﻬﺮ = )ﺑﻪ ﻓﺘﺢ ﻅ( ﭘﺸﺖ‪ .‬ﻣﻌﲎ ﺍﺻﻠﻰ ﻛﻠﻤﻪ ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺭﺍﻏﺐ ﳘﲔ ﺍﺳﺖ ﻭ ﻣﻌﺎﱏ ﺩﻳﮕﺮ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺑﻄﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻇﻬﺮ ﺍﻻﺭﺽ ﻭ ﺑﻄﻨﻬﺎ‪ .‬ﻳﻌﲎ ﺭﻭ ﻳﺸﻜﻢ ﻭ‬
‫ﺁﻥ ﺩﺭ ﺁﻳﻪ ﺫﻳﻞ ﺑﻪ ﻣﻌﲎ ﺍﺻﻠﻰ ﺍﺳﺖ‪] .‬ﺷﺮﺡ‪ .[٣-٢:‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﻓﺎﻃﺮ‪ .[٤٥:‬ﻣﺮﺍﺩ ﺭﻭﻯ ﺯﻣﲔ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻇﻬﻮﺭ ﺍﺳﺖ‪] :‬ﺑﻘﺮﻩ‪.[١٨٩:‬‬
‫ﺠ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ِﺑ ﹶﻈ ‪‬ﻬ ِﺮ ‪‬ﻙ ﻓﹶﺘ‪‬ﻨ‪‬ﺴﺎ ‪‬ﻩ« ﺑﻪ ﻧﻈﺮ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺗﺒﺪﻳﻞ ﻓﺘﺢ ﺁﻥ ﺑﻪ ﻛﺴﺮ ﺩﺭ ﺍﺛﺮ‬
‫ﻇِﻬﺮﻯ‪) :‬ﺑﻪ ﻛﺴﺮ ﻅ( ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﭘﺸﺖ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﻓﺮﺍﻣﻮﺷﺶ ﻛﻨﻨﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﻣﺎ ‪‬ﺗ ‪‬‬
‫ﺍﺿﺎﻓﻪ ﺑﻴﺎﺀ ﻧﺴﺒﺖ ﺍﺳﺖ ]ﻫﻮﺩ‪ .[٩٢:‬ﺁﻳﺎ ﻃﺎﺋﻔﻪ ﻣﻦ ﺑﺮ ﴰﺎ ﺍﺯ ﺧﺪﺍ ﻋﺰﻳﺰﺗﺮ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﰉ ﺍﻋﺘﻨﺎ ﻫﺴﺘﻴﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻈﺎﻫﺮ‪ :‬ﳘﭙﺸﱴ‪ .‬ﻳﺎﺭﻯ‪] .‬ﳑﺘﺤﻨﻪ‪] .[٩:‬ﺑﻘﺮﻩ‪.[٨٥:‬‬
‫ﻇﻬﲑ‪ :‬ﳘﭙﺸﺖ‪ .‬ﻛﻤﻚ‪] .‬ﺍﺳﺮﺍﺀ‪] .[٨٨:‬ﻓﺮﻗﺎﻥ‪ .[٥٥:‬ﻛﺎﻓﺮ ﺑﺮ ﻋﻠﻴﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻛﻤﻚ ﺷﻴﻄﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻇﻬﲑﻩ‪ :‬ﻭﻗﺖ ﻇﻬﺮ ﻭ »ﺍﻇﻬﺮ ﻓﻼﻥ« ﻳﻌﲎ ﺩﺍﺧﻞ ﻭﻗﺖ ﻇﻬﺮ ﺷﺪ ]ﻧﻮﺭ‪] .[٥٨:‬ﺭﻭﻡ‪ .[١٨:‬ﻳﻌﲎ ﻭﻗﺖ ﻋﺸﺎﺀ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﻭﺍﺭﺩ ﻭﻗﺖ ﻇﻬﺮ ﻣﻰﺷﻮﻳﺪ‪.‬‬
‫ﻇﻬﻮﺭ‪ :‬ﺁﺷﻜﺎﺭ ﺷﺪﻥ‪ .‬ﻏﻠﺒﻪ ﺑﺎﻻﺭﻓﱳ‪ .‬ﻣﺜﻞ ]ﻧﻮﺭ‪] .[٣١:‬ﺗﻮﺑﻪ‪] .[٨:‬ﻛﻬﻒ‪ .[٩٧:‬ﻛﻪ ﺑﻪ ﺗﺮﺗﻴﺐ ﺑﻪ ﻣﻌﲎ ﺑﺮﻭﺯ‪ ،‬ﻏﻠﺒﻪ ﻭ ﺑﺎﻻ ﺭﻓﱳ ﺍﺳﺖ‪] .‬ﺣﺪﻳﺪ‪ .[٣:‬ﻇﺎﻫﺮ ﺍﺯ ﺍﲰﺎﺀ ﺣﺴﲎ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺭ »ﺑﻄﻦ« ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﻇﻬﺎﺭ‬
‫ﺖ ‪‬ﻋﻠﱠ ‪‬ﻰ ﹶﻛ ﹶﻈ ‪‬ﻬ ِﺮ ﺍﹸﻣ‪‬ﻰ« ﺗﻮ ﺑﺮ ﻣﻦ ﻣﺎﻧﻨﺪ ﭘﺸﺖ ﻣﺎﺩﺭﻡ ﻫﺴﱴ‪ .‬ﻭ ﺍﺯ ﺁﻳﻪ ]ﺍﺣﺰﺍﺏ‪ .[٤:‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻋﺮﺏ ﺑﺎ ﮔﻔﱳ‬
‫ﻇﻬﺎﺭ ﻭ ﻣﻈﺎﻫﺮﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺑﻪ ﺯﻧﺶ ﺑﮕﻮﻳﺪ‪» :‬ﹶﺍ ‪‬ﻧ ‪‬‬
‫ﲨﻠﻪ ﻓﻮﻕ ﺯﻧﺶ ﺭﺍ ﻣﺜﻞ ﻣﺎﺩﺭ ﺧﻮﻳﺶ ﻣﻰﺩﺍﻧﺴﺖ ﻭ ﺁﻥ ﻃﻼﻕ ﺑﻮﺩ‪ ،‬ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ ﺑﺎ ﮔﻔﱳ ﺍﻳﻦ ﻛﻠﻤﻪ ﺯﻥ ﻣﺎﺩﺭ ﳕﻰﺷﻮﺩ‪.‬‬
‫ﺗﻔﺼﻴﻞ ﻗﻀﻴ‪‬ﻪ ﻇﻬﺎﺭ ﺩﺭ ﺳﻮﺭﻩ ﳎﺎﺩﻟﻪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﳎﺎﺩﻟﻪ‪.[٤-٢:‬‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﻗﺒﺢ ﺍﻳﻦ ﻋﻤﻞ ﺑﻴﺎﻥ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﺯﻥ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺣﺮﺍﻡ ﻣﻰﺷﻮﺩ ﻳﺎ ﺑﺎﻳﺪ ﻃﻼﻕ ﺑﺪﻫﺪ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻓﻘﻪ ﺁﻣﺪﻩ ﻭ ﻳﺎ ﺩﺭ ﺻﻮﺭﺕ ﺭﺟﻮﻉ ﺑﻪ ﺯﻥ ﺑﺎﻳﺪ ﻳﻚ ﺑﺮﺩﻩ ﺁﺯﺍﺩ ﻛﻨﺪ‬
‫ﺍﮔﺮ ﻧﺘﻮﺍﻧﺪ ﺩﻭ ﻣﺎﻩ ﺭﻭﺯﻩ ﮔﲑﺩ ﻭ ﺍﮔﺮ ﻗﺎﺩﺭ ﻧﺒﺎﺷﺪ ﺷﺼﺖ ﻓﻘﻄﺮ ﺭﺍ ﻃﻌﺎﻡ ﻛﻨﺪ ﺁﻧﮕﺎﻩ ﺯﻥ ﺑﺮ ﻭﻯ ﺣﻼﻝ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺷﺄﻥ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ :‬ﺍﻭﺱ ﺑﻦ ﺻﺎﻣﺖ ﺯﻧﺶ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﺳﺠﺪﻩ ﺩﻳﺪ ﭘﺲ ﺍﺯ ﳕﺎﺯ ﺧﻮﺍﺳﺖ ﺑﺎ ﺍﻭ ﳎﺎﻣﻌﺖ ﻛﻨﺪ‪ ،‬ﺯﻥ ﺍﻣﺘﻨﺎﻉ ﻛﺮﺩ‪ ،‬ﺍﻭﺱ ﺑﻪ ﻏﺐ ﺷﺪ ﻭ ﺍﺯ ﺍﻭ ﻇﻬﺎﺭ ﳕﻮﺩ‪.‬‬
‫ﺯﻥ ﭘﻴﺶ ﺭﺳﺌﻞ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻭﺱ ﻣﺮﺍ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺟﻮﺍﻥ ﺑﻮﺩﻡ ﻭ ﺧﻮﺍﺳﺘﮕﺎﺭ ﺩﺍﺷﺘﻢ ﺗﺰﻭﻳﺞ ﻛﺮﺩ ﻭ ﭼﻮﻥ ﺳﻨ‪‬ﻢ ﺑﺰﺭﮒ ﺷﺪ ﻭ ﺩﺍﺭﺍﻯ ﻓﺮﺯﻧـﺪﺍﻥ‬
‫ﮔﺮﺩﻳﺪﻡ ﺑﺎ ﻣﻦ ﻇﻬﺎﺭ ﻛﺮﺩ ﻭ ﻣﺜﻞ ﻣﺎﺩﺭﺵ ﮔﺮﺍﻧﻴﺪ!! ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﳕﻰﺑﻴﻨﻴﻢ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺑﺮ ﻭﻯ ﺣﺮﺍﻡ ﺷﺪﻩﺍﻯ‪ .‬ﮔﻔﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺍﻭ ﻃﻼﻗﻰ ﺑﻪ ﺯﺑﺎﻥ ﻧﻴـﺎﻭﺭﺩ ﻭ ﺍﻭ ﭘـﺪﺭ‬
‫ﱃ ﺍﻟﻠﹼﻪ‪ «...‬ﻧﺎﺯﻝ ﮔﺮﺩﻯ‪.‬‬
‫ﻚ ﰱ ﺯ‪‬ﻭ‪‬ﺟِﻬﺎ ﻭ ‪‬ﺗﺸ‪‬ﻜﻰ ِﺍ ﹶ‬
‫ﻓﺮﺯﻧﺪﺍﻥ ﻣﻦ ﺍﺳﺖ ﻭ ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﮕﻔﱳ‪» :‬ﺍﹶﺷ‪‬ﻜﹸﻮ ﺍِﻟﹶﻰ ﺍﻟﻠﹼﻪ ِﺷﺪ‪ ‬ﹶﺓ ﺣﺎﻟِﻰ« ﺁﻧﮕﺎﻩ ﺁﻳﺎﺕ » ﹶﻗ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺍﻟ ﻠﹼ ‪‬ﻪ ﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﻟﱠﱴ ﺗ‪‬ﺠﺎ ِﺩﹸﻟ ‪‬‬
‫_______________________________________________‬

‫ﮏ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﺠ‪‬ﻞ ِﻟﻮ‪‬ﻟ‪‬ﻴ ‪‬‬
‫ﯽ ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬
‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ ‪‬‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬

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‫ﻣﺮداد ﻣﺎه ‪ ١٣٨۶‬ﺧﻮرﺷﯿﺪی‬

‫ﻧﺸﺎﻧﯽ ﺻﻔﺤﻪ داﻧﻠﻮد ﮐﺘﺎﺑﻬﺎي اﻟﮑﺘﺮوﻧﯿﮑﯽ دﯾﮕﺮ‪http://www.esnips.com/web/amir-master3298-pdf :‬‬