‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ض‪:‬‬

‫ﺿﺄﻥ = ﮔﻮﺳﻔﻨﺪ‪] .‬ﺍﻧﻌﺎﻡ‪ .[١٤٣:‬ﺿﺄﻥ ﻣﻄﻠﻖ ﮔﻮﺳﻔﻨﺪ ﻭ ﻣﻌﺰ ﻣﻄﻠﻖ ﺑﺰ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺫﻛﺮ« ﺑﻪ ﻣﻨﺎﺳﺒﺖ »ﹸﻗ ﹾﻞ ﺁﻟﺬﱠ ﹶﻛ ‪‬ﺮ‪‬ﻳ ِﻦ ‪‬ﺣﺮ‪ ‬ﻡ ﹶﺍ ِﻡ ﺍﹾﻟﹸﺎ‪‬ﻧﹶﺜ ‪‬ﻴ ‪‬ﻴ ِﻦ« ﮔﻔﺘﻪ ﺷﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﮔﻮﻳﻨﺪ‪» :‬ﺍﺿﺄﻥ ﺍﻟﺮﺟﻞ« ﻳﻌﲎ ﮔﻮﺳﻔﻨﺪﺵ ﺯﻳﺎﺩ ﺷﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿﺎﺩ = ﭘﺎﻧﺰﺩﳘﲔ ﺣﺮﻑ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﻭ ﺟﺰﺓ ﻛﻠﻤﻪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ‪ .‬ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺣﺴﺎﺏ ﺍﲜﺪ ﺑﻪ ﺟﺎﻯ ﻫﺸﺘﺼﺪ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﺿ ‪‬ﻤ ‪‬ﺮ ‪‬ﻩ ﺍﻟﺴ‪ ‬ﻴ ‪‬ﺮ«‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺳﺐ ﻛﻢ ﮔﻮﺷﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻛﺎﺭ ﻛﻢ ﮔﻮﺷﺖ‬
‫ﺿﺎﻣﺮ = ﻣﺮﻛﺐ ﻻﻏﺮ‪ ،‬ﻛﻪ ﺭﺍﻩ ﺭﻓﱳ ﻻﻏﺮﺵ ﻛﺮﺩﻩ‪ .‬ﻋﺒﺎﺭﺕ ﳎﻤﻊ ﭼﻨﲔ ﺍﺳﺖ‪» :‬ﺍﹶﻟﻀ‪‬ﺎ ِﻣ ‪‬ﺮ‪ :‬ﺍﹶﻟﹾ ‪‬ﻤ ‪‬ﻬﺰ‪‬ﻭ ﹸﻝ ﹶﺍ ‪‬‬
‫ﺷﺪﻩ ﻧﻪ ﺍﺯ ﻻﻏﺮﻯ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ .١٨١‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶ ‪‬ﺳ ِﻬﺮ‪‬ﻭﺍ ﻋ‪‬ﻴ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﺃﹶﺿ‪ِ ‬ﻤﺮ‪‬ﻭﺍ ﺑ‪‬ﻄﹸﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ« ﭼﺸﻤﺎﻧﺘﺎﻥ ﺭﺍ ﰉ ﺧﻮﺍﺏ‪ ،‬ﺷﻜﻤﻬﺎﻳﺘﺎﻥ ﺭﺍ ﻻﻏﺮ ﻛﻨﻴﺪ )ﻛﻢ ﻃﻌﺎﻡ ﲞﻮﺭﻳﺪ(‪.‬‬
‫]ﺣﺞ‪» .[٢٧:‬ﻳﺄﺗﲔ« ﺭﺍﺟﻊ ﺑﻪ » ﹸﻛﻞﱢ ﺿﺎ ِﻣ ٍﺮ« ﻭ ﺻﻔﺖ ﺁﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ »ﻳ‪‬ﺄﺗ‪‬ﻮ ﹶﻥ« ﻗﺮﺍﺋﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺭﺍﺟﻊ ﺑﻪ »ﺍﻟﻨ‪‬ﺎﺱ« ﺍﺳﺖ‬
‫ﻳﻌﲎ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪ ﺣﺞ ﺍﻋﻼﻡ ﻭ ﻧﺪﺍ ﻛﻦ ﻣﻰﺁﻳﻨﺪ ﺑﻪ ﺳﻮﻯ ﺗﻮ ﭘﻴﺎﺩﻩ ﻭ ﺑﺮ ﻣﺮﻛﺒﺎﻥ ﺳﺒﻚ ﻭ ﻻﻏﺮ ﻛﻪ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﺩﻭﺭ ﺁﻳﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﺍﺳﺐ‬
‫ﺍﺧﺘﺼﺎﺹ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ ﺑﻪ ﺍﺳﺐ ﻭ ﺷﺘﺮ ﻫﺮ ﺩﻭ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪ .‬ﻭ ﺑﻪ ﻣﻼﺣﻈﻪ ﻣﻌﲎ ﻛﻠﻤﻪ ﺷﺎﻳﺪ ﺑﻪ ﻫﺮ ﻻﻏﺮ ﮔﻔﺘﻪ ﺷﻮﺩ‪.‬‬
‫_______________________________________________‬
‫ﺨ ‪‬ﺮ ‪‬ﺟﻦ‪ ‬ﹶﺍ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﺑ ﹶﻠ‪‬ﻴ ٍﻞ‬
‫ﺿ‪‬ﺒ‪‬ﺢ = ]ﻋﺎﺩﻳﺎﺕ‪ .[٢-١:‬ﺿ‪‬ﺒ‪‬ﺢ ﺑﻪ ﻣﻌﲎ ﺻﺪﺍ ﺍﺳﺖ‪ .‬ﺿ‪‬ﺒﺎﺡ ﺑﻪ ﺿﻢ‪ ‬ﺿﺎﺩ ﺻﺪﺍﻯ ﺭﻭﺑﺎﻩ ﺍﺳﺖ‪ .‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﺍﺯ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪» :‬ﻻ ‪‬ﻳ ‪‬‬
‫ﺢ‬
‫ﺿ‪‬ﺒ ‪‬‬
‫ﺤ ٍﺔ ﹶﻓ ﹶﻠ ‪‬ﻌﻠﱠ ‪‬ﻪ ﻳ‪‬ﺼﻴ‪‬ﺒ ‪‬ﻪ ﻣ‪‬ﻜﹾﺮﻭﻩ‪ «‬ﻳﻌﲎ‪ :‬ﻛﺴﻰ ﺍﺯ ﴰﺎ ﺑﺎ ﺷﻨﻴﺪﻥ ﺻﺪﺍﺋﻰ ﺷﺐ ﺍﺯ ﻣﱰﻝ ﺑﲑﻭﻥ ﻧﺸﻮﺩ ﺷﺎﻳﺪ ﻣﻜﺮﻭﻫﻰ ﺑﻪ ﻭﻯ ﺭﺳﺪ‪ .‬ﻭ ﺍﺯ ﺍﺑﻦ ﺯﺑﲑ ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﻗﺎ‪‬ﺗ ﹶﻞ ﺍﻟﻠﹼ ‪‬ﻪ ﻓﹸﻼﻧﹰﺎ ‪‬‬
‫ﺿ ‪‬ﺒ ‪‬‬
‫ﺍِﱃ ‪‬‬
‫ﺏ ‪‬ﻭ ﹶﻗ‪‬ﺒ ‪‬ﻊ ﻗﹶﺒ‪‬ﻌ‪‬ﺔ ﺍﻟﹾﻘﹸﻨ ﹸﻔ ِﺬ« ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻜﺸﺪ ﻣﺎﻧﻨﺪ ﺭﻭﺑﺎﻩ ﺻﺪﺍ ﻛﺮﺩ ﻭ ﳘﭽﻮﻥ ﺧﺎﺭ ﭘﺸﺖ ﺩﺭ ﭘﻮﺳﺖ ﺧﻮﺩ ﻓﺮﻭ ﺭﻓﺖ ﻭ ﺍﺯ ﺷﻌﺮ ﺍﰉ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ‪» :‬ﻓﺎﱏ‬
‫ﺤ ﹶﺔ ﺍﻟﺜﱠ ‪‬ﻌ ﹶﺎ ِ‬
‫ﺿ ‪‬ﺒ ‪‬‬
‫‪‬‬
‫ﺉ ﺍﻟﻀﻮﺍﺑﺢ ﻛﻞ ﻳﻮﻡ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺍﻳﻦ ﺷﻌﺮ ﻗﺴﻢ ﻳﺎﺩ ﻛﺮﺩﻩ ﺑﻪ ﺍﻧﻜﻪ ﺩﺭ ﻗﺮﺍﺋﺖ ﺻﺪﺍﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﻠﻨﺪ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺿﺒﺢ ﺭﺍ ﺩﺭ ﺁﻳﻪ‪ :‬ﺻﺪﺍﻯ ﻧﻔﺲ ﺍﺳﺒﺎﻥ )ﲪﺤﻤﻪ ﺍﺳﺒﺎﻥ ﺩﺭ ﺣﲔ ﺗﺎﺧﱳ( ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻃﱪﺳﻰ ﲪﺤﻤﻪ ﻣﻌﲎ ﻛﺮﺩﻩ ﻣﻌﲎ ﺁﻳﺎﺕ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺩﺭ »ﻋﺪﻭ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿ ‪‬ﻊ ‪‬ﺟ ‪‬ﻨ‪‬ﺒ ‪‬ﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺿﺎ ِﺟﻊ‪.«‬‬
‫ﺿﺠ‪‬ﻮﻋ ﹰﺎ‪ :‬ﻭ ‪‬‬
‫ﺿﺠ‪‬ﻌ ﹰﺎ ‪‬ﻭ ‪‬‬
‫ﺠ ‪‬ﻊ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ‪‬‬
‫ﺿ‪‬‬
‫ﺿﺠﻊ = ﺩﺭﺍﺯ ﻛﺸﻴﺪﻥ )ﺧﻮﺍﺑﻴﺪﻥ( » ‪‬‬
‫ﻛﻀﺎﺟﻊ ﲨﻊ ﻣﻀﻤﺞ‪ ،‬ﳏﻞ ﺩﺭﺍﺯ ﻛﺸﻴﺪﻥ )ﺧﻮﺍﺑﮕﺎﻩ( ﺍﺳﺖ ]ﻧﺴﺎﺀ‪ .[٣٤:‬ﺁ‪‬ﺎﺭﺍ ﻣﻮﻋﻈﻪ ﻛﻨﻴﺪ‪ ،‬ﺩﺭ ﺧﻮﺍﺑﮕﺎﻩﻫﺎ ﺍﺯ ﺁ‪‬ﺎ ﻛﻨﺎﺭ ﺑﺎﺷﻴﺪ‪ ،‬ﺁ‪‬ﺎ ﺭﺍ ﺑﺰﻧﻴﺪ‪ .‬ﺍﻳﻦ ﺳﻪ ﻋﻤﻞ ﺑﻪ ﺗﺮﺗﻴﺐ ﺍﺳﺖ‪.‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٤:‬‬
‫ﻣﻀﺠﻤﻊ ﺍﻋﻢ‪ ‬ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﺑﮕﺎﻩ ﺑﺎﺷﺪ ﻳﺎ ﻗﱪ ﻳﺎ ﻗﺘﻠﮕﺎﻩ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﻣﻀﺎﺟﻊ ﺩﺭ ﺁﻳﻪ ﻗﺘﻠﮕﺎﻩﻫﺎ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺑﮕﻮ ﺍﮔﺮ ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﻳﺘﺎﻥ ﻣﻰﺑﻮﺩﻳﺪ ﺁﻧﺎﻧﻜﻪ ﻗﺘﻞ ﺑﺮ ﺁ‪‬ﺎﻧﻮﺷﺘﻪ ﺷﺪﻩ‬
‫ﺑﻮﺩ ﺣﺘﻤﹰﺎ ﺑﻪ ﺳﻮﻯ ﻗﺘﻠﮕﺎﻩﻫﺎﻯ ﺧﻮﻳﺶ ﺑﲑﻭﻥ ﻣﻰﺷﺪﻧﺪ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ١٣١‬ﺑﻪ ﺷﺨﺼﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺩﻧﻴﺎ ﻛﻰ ﺗﻮ ﺭﺍ ﻣﻐﺮﻭﺭ ﻛﺮﺩﻩ؟ ﺁﻳﺎ ﺑﺎ ﻣﺼﺎﺭﻉ ﭘﺪﺭﺍﻧﺖ ﺍﺯ ﭘﻮﺳﻴﺪﮔﻰ؟‬
‫ﺖ ﺍﻟﺜﱠﺮﻯ‪ .‬ﻛﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﻀﺎﺟﻊ ﻗﺒﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﺤ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫ﹶﺍ ‪‬ﻡ ﺑِﻤ‪‬ﻀﺎ ِﺟ ِﻊ ﺍﹸﻣ‪‬ﻬﺎِﺗ ‪‬‬
‫ﺡ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍﻟ ﻠﹼ ِﻪ ‪‬ﻭ ‪‬ﺑﺮ‪‬ﻛﺎ‪‬ﺗ ‪‬ﻪ« ﻳﻌﲎ ﺳﻼﻡ ﺑﺮ ﺗﻮ ﻭ ﺑﺮ ﺩﻭ ﻫﻢ ﻣﻀﺠﻌﺖ ﻭ ﻫﻢ‬
‫ﻚ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ﻧ‪‬ﻮ ٍ‬
‫ﻯ ‪‬ﻭ ﻋ‪‬ﻠﻰ ﺿ‪‬ﺠﻴ ‪‬ﻌ ‪‬ﻴ ‪‬‬
‫ﻚ ﻳﺎ ﻣ‪‬ﻮ‪‬ﻻ ‪‬‬
‫ﺩﺭ ﺯﻳﺎﺭﺕ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺴﺖ »ﺍﹶﻟﺴ‪‬ﻼ ‪‬ﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻗﱪﺕ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻧﻴﺰ ﺩﺭ ﺁﳒﺎ ﻣﺪﻓﻮﻥ ﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﺻﻮﺭﺕ ﲨﻊ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺧﺪﺍ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺩﻭ ﳏﻞ ﻧﻘﻞ ﺷﺪ ﺳﻮﻣﻰ ﺁﻳﻪ ]ﺳﺠﺪﻩ‪ .[١٦:‬ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿﺤﻚ = ﺑﻪ ﻓﺘﺢ‪ .‬ﻛﺴﺮ )ﺽ( ﺧﻨﺪﻩ‪ .‬ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺍﻧﺒﺴﺎﻁ ﻭﺟﻪ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺩﻧﺪﺁ‪‬ﺎﺍﺯ ﺳﺮﻭﺭ ﻇﺎﻫﺮ ﺷﻮﻧﺪ‪ .‬ﺍﮔﺮ ﺻﺪﺍﻳﺶ ﺍﺯ ﺩﻭﺭ ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﻗﻬﻘﻬﻪ ﻭ ﮔﺮﻧﻪ‬
‫ﺿﺤﻚ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻋﻠﺖ ﻇﺎﻫﺮ ﺷﺪﻥ ﺩﻧﺪﺍﻥﻫﺎ ﺩﺭ ﺧﻨﺪﻳﻦ‪ ،‬ﺩﻧﺪﺍ‪‬ﺎﻯ ﺟﻠﻮﻯ ﺭﺍ ﺿﻮﺍﺣﻚ ﮔﻮﻳﻨﺪ‪ .‬ﻭ ﺩﺭ ﺳﺮﻭﺭ ﳎﺮﺩ ﻭ ﺩﺭ ﺗﻌﺠﺐ ﻧﻴﺰ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ‪.‬‬
‫]ﳒﻢ‪ .[٦٠-٥٩:‬ﺿﺤﻚ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺑﻪ ﻣﻌﲎ ﺧﻨﺪﻩ ﺍﺳﺖ ﻭﱃ ﺍﺯ ﺭﻭﻯ ﻣﺴﺨﺮﻩ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ‪] .‬ﺗﻮﺑﻪ‪.[٨٢:‬‬
‫ﻑ ﺭ‪‬ﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﹼ ِﻪ« ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﺷﺮﻛﺖ ﻧﻜﺮﺩﻧﺪ ﻭ ﺍﺯ ﻋﺪﻡ ﺷﺮﻛﺖ ﻣﺴﺮﻭﺭ ﺷﺪﻧﺪ ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ‬
‫ﺡ ﺍﻟﹾ ‪‬ﻤﺨ‪‬ﻠﱢﻔﹸﻮ ﹶﻥ ِﺑ ‪‬ﻤ ﹾﻘ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ﺧِﻼ ‪‬‬
‫ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ » ﹶﻓ ِﺮ ‪‬‬
‫ﻋﻤﻞ ﺷﺎﻳﺴﺘﻪ ﺳﺮﻭﺭ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﲣﻠﻒ ﺑﺎﻯ ﺑﺴﻴﺎﺭ ﺑﮕﺮﻳﻨﺪ ﻭ ﻛﻢ ﺧﻨﺪﻩ ﻛﻨﻨﺪ‪.‬‬
‫ﺿﺤﻚ ﺩﺭ ﺁﻳﺎﺕ ]ﺯﺧﺮﻑ‪].[٤٧:‬ﻣﻄﻔﹼﻔﲔ‪ [٢٩:‬ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ ﺑﻪ ﻣﻌﲎ ﻣﺴﺨﺮﻩ ﻭ ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺍﺳﺖ‪ .‬ﻭ ﺷﺎﻳﺪ ﺑﺪﺍﻥ ﻋﻠﺖ ﺑﺎ »ﻣﻦ« ﻣﺘﻌﺪﻯ ﺷﺪﻩ ﻛﻪ »ﺳﺨﺮ« ﺑﺎ »ﻣﻦ« ﻣﺘﻌﺪﻯ ﺷﻮﺩ‬
‫]ﺣﺠﺮﺍﺕ‪.[١١:‬‬
‫* ]ﳕﻞ‪ .[١٩:‬ﺍﺯ ﺍﻳﻦ ﲨﻠﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻟﺒﺨﻨﺪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺧﻨﺪﻩ ﻣﺒﺪ‪‬ﻝ ﺷﺪﻩ‪ .‬ﻭﱃ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻫﺴﺖ ﻛﻪ ﺿﺤﻚ ﺑﻪ ﻣﻌﲎ ﺗﻌﺠﺐ ﺑﺎﺷﺪ ﻳﻌﲎ ﻟﺒﺨﻨﺪ ﺯﺩ ﺩﺭ‬
‫ﻚ‪ «...‬ﻭ ﺗﻌﺠﺐ ﺍﻭ ﺍﺯ‬
‫ﺣﺎﻟﻴﻜﻪ ﺍﺯ ﺳﺨﻦ ﻣﻮﺭﭼﻪ ﺩﺭ ﻋﺠﺐ ﺑﻮﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻋﻠﺖ ﻟﺒﺨﻨﺪ ﺁﻥ ﺣﻀﺮﺕ ﻋﻠﻢ ﺑﻪ ﻛﻼﻡ ﻣﻮﺭﭼﻪ ﺑﻮﺩ ﻛﻪ ﺑﻌﺪﹰﺍ ﮔﻔﺖ‪ » :‬ﺭﺏ‪ ‬ﹶﺍ ‪‬ﻭﺯِﻋ‪‬ﲎ ﹶﺍ ﹾﻥ ﹶﺍ ‪‬ﺷ ﹸﻜ ِﺮ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬ﺘ ‪‬‬
‫ﻗﻮﻝ ﻣﻮﺭﭼﻪ ﺑﻮﺩ ﻛﻪ ﻗﺪﺭﺕ ﺗﻜ ﻠﹼﻢ ﻭ ﺍﻇﻬﺎﺭ ﻣﺎ ﰱ ﺍﻟﻀﻤﲑ ﺩﺍﺭﺩ‪.‬‬
‫* ]ﻫﻮﺩ‪ .[٧١:‬ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺑﺸﺎﺭﺕ ﻓﺮﺯﻧﺪ ﺍﺳﺖ ﻛﻪ ﻣﻼﺋﻜﻪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺍﺩﻧﺪ ﻭ ﺯﻧﺶ ﺍﺯ ﺁﻥ ﻣﻄﻠﻊ ﺷﺪ‪.‬‬
‫ﺐ« ﻳﻌﲎ ﺧﺮﮔﻮﺵ ﺣﺎﺋﺾ ﺷﺪ‪ .‬ﲨﻠﻪ ﺍﺧﲑ ﺩﺭ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‬
‫ﺖ ﺍﹾﻟ ِﺎ ‪‬ﺯ‪‬ﻧ ‪‬‬
‫ﺤ ﹶﻜ ِ‬
‫ﺿِ‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺿﺤﻚ ﺑﻪ ﻓﺘﺢ ﺿﺎﺩ ﺑﻪ ﻣﻌﲎ ﺣﻴﺾ ﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ » :‬‬
‫ﺖ«ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺣﻴﺾ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺯﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﮕﺎﻩ ﻣﻰﻛﺮﺩ ﭘﺲ ﻧﺎﮔﺎﻩ ﺣﺎﺋﺾ ﺷﺪ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻥ ﻣﻼﺋﻜﻪ ﺑﺸﺎﺭﺕ ﺍﺳﺤﻖ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ ﻭ‬
‫ﺤ ﹶﻜ ‪‬‬
‫ﻀِ‬
‫ﻛﻪ » ﹶﻓ ‪‬‬
‫ﺣﻴﺾ ﺑﻪ ﻗﻮﻝ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺎﺩﮔﻰ ﺍﻭ ﺑﻮﺩ ﺑﺮﺍﻯ ﻗﺒﻮﻝ ﺑﺸﺎﺭﺕ‪.‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ« ﺩﺭ ﳎﻤﻊ‬
‫ﺿ ‪‬‬
‫ﺖ ﻗﺎ ﹶﻝ‪ :‬ﺣﺎ ‪‬‬
‫ﺤ ﹶﻜ ‪‬‬
‫ﻀِ‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺿﺤﻚ ﺑﻪ ﻣﻌﲎ ﺣﻴﺾ ﺍﺳﺖ‪ » :‬ﻭ ﰱ ﺭِﻭﺍ‪‬ﻳ ِﺔ ﺍﹶﰉ ﻋ‪‬ﺒ‪‬ﺪِﺍﻟﻠﹼ ِﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﹶﻓ ِ‬
‫ﻧﻴﺰ ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﭘﺲ ﺍﺯ ﻗﺒﻮﻝ ﺍﻳﻦ ﻗﻮﻝ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻴﺸﺘﺮ ﻣﻔﺴﺮﺍﻥ ﺿﺤﻚ ﺭﺍ ﺑﻪ ﻛﺴﺮ ﺿﺎﺩ ﺑﻪ ﻣﻌﲎ ﺧﻨﺪﻳﺪﻥ ﮔﺮﻓﺘﻪ ﺁﻧﮕﺎﻩ ﺩﺭ ﺗﻮﺟﻴﻪ ﺁﻥ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻗﺮﺏ ﻭﺟﻮﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻥ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺍﳒﺎ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﻴﻬﻤﺎﻧﺎﻥ ﻃﻌﺎﻡ ﳕﻰﺧﻮﺭﻧﺪ ﻣﻰﺗﺮﺳﻴﺪ ﻭ ﺁﻥ ﻣﻘﺪ‪‬ﻣﻪ ﺷﺮ‪ ‬ﺑﻮﺩ ﻭﱃ ﭼﻮﻥ ﺩﺍﻧﺴﺖ ﺁ‪‬ﺎ ﻣﻼﺋﻜﻪﺍﻧﺪ ﻭ ﺷﺮ‪‬ﻯ ﺩﺭ ﺑﲔ ﻧﻴﺴﺖ ﮔﺮﺩﻳﺪ ﻭ ﺧﻨﺪﻳﺪ ﺁﻥ ﮔﺎﻩ‬
‫ﻣﻼﺋﻜﻪ ﻣﮋﺩﻩ ﺍﺳﺤﻖ ﺭﺍﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ‪.‬‬
‫ﳐﻔﻰ ﳕﺎﻧﺪ‪ :‬ﺭﺍﻏﺐ ﺍﺻﺮﺍﺭ ﺩﺍﺭﺩ ﻛﻪ ﺿﺤﻚ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﺧﻨﺪﻩ ﻭ ﺗﻌﺠﺐ ﺍﺳﺖ ﻭ ﻣﻌﻐﲎ ﺁﻥ ﺣﻴﺾ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺑﻌﻀﻰ ﻣﻔﺴﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭﱃ ﻭﻗﱴ ﻛﻪ ﻟﻐﺖ ﺁﻥ ﺭﺍ ﺗﺄﻳﻴﺪ‬
‫ﻛﺮﺩ ﻭ ﺍﺯ ﻣﻌﺼﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪ ﭼﻪ ﻣﺎﻧﻌﻰ ﺩﺍﺭﺩ؟‬
‫_______________________________________________‬
‫ﺿﺤﻰ = ]ﴰﺲ‪ .[١:‬ﺿﺤﻰ ﺍﻧﺘﺸﺎﺭ ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﻭ ﮔﺸﺘﺪﺵ ﺷﻌﺎﻉ ﺁﻥ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ :‬ﺿﺤﻮﻩ ﺑﻌﺪ ﺍﺯ ﻃﻠﻮﻉ ﺧﻮﺭﺷﻴﺪ ﻭ‬
‫ﺿﺤ‪‬ﻮﹰﺍ« ﻳﻌﲎ ﺧﻮﺭﺷﻴﺪ ﺁﺷﻜﺎﺭ ﺷﺪ‪ .‬ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﻣﻰﺷﻮﺩ‪ :‬ﻗﺴﻢ ﺑﻪ ﺁﻓﺘﺎﺏ ﻭ ﻗﺴﻢ ﺑﻪ‬
‫ﻀﺤ‪‬ﻮ ِ‬
‫ﺲ ﻳ‪ ‬‬
‫ﺿﺤ‪‬ﺎ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﺿﺤﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺻﻞ ﺁﻥ ﻇﻬﻮﺭ ﺍﺳﺖ » ‪‬‬
‫ﮔﺴﺘﺮﺵ ﺷﻌﺎﻉ ﺁﻥ‪.‬‬
‫ﺩﺭ ﺁﻳﺎﺕ ]ﺍﻋﺮﺍﻑ‪] ،[٩٨:‬ﻃﻪ‪] ،[٥٩:‬ﺿﺤﻰ‪ .[٢-١:‬ﻭﻗﺖ ﺭﺍ ﺿﺤﻰ ﮔﻔﺘﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﮔﺴﺘﺮﺵ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ‪ .‬ﻳﻌﲎ ﻋﺬﺍﺏ ﻣﺎ ﺁ‪‬ﺎ ﻛﻪ ﻣﺸﻐﻮﻝ ﻛﺎﺭ ﺍﻧﺪ ﺩﺭ ﻳﺎﺑﺪ‪ .‬ﮔﻔﺖ ﻭﻗﺖ‬
‫ﻭﻋﺪﻩ ﴰﺎ ﺭﻭﺯ ﺯﻳﻨﺖ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﻧﻴﻤﺮﻭﺯ ﻳﺎ ﻭﻗﺖ ﭼﺎﺷﺖ ﳎﺘﻤﻊ ﺷﻮﻧﺪ‪ ،‬ﺩﺭ ﺁﻳﻪ ﺳﻮﻡ ﻣﻘﺼﻮﺩ ﺍﺯ ﺿﺤﻰ ﺭﻭﺯ ﺍﺳﺖ ﺑﻪ ﻗﺮﻳﻨﻪ ﻭﺍﻟﻠﻴﻞ‪.‬‬
‫]ﻃﻪ‪ .[١١٩:‬ﻏﺮﺽ ﺍﺯ »ﻻ ﺗ‪‬ﻀ‪‬ﺤﻰ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﺮﺍﺭﺕ ﺧﻮﺭﺷﻴﺪ ﻧﻪ ﺑﻴﲎ ﺩﺭ ﳎﻤﻊ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪» :‬ﺿﺤﻰ ﺍﻟﺮﺟﻞ ﻳﻀﺤﻰ ﺿﺤﻰ‪ :‬ﺍﺫﺍ ﺑﺮﺯ ﻟﻠﺸﻤﺲ« ﻳﻌﲎ ﺍﻯ ﺁﺩﻡ ﺗﻮ ﺩﺭ ﺁﻥ‬
‫ﻚ ﹶﺍﻟﹼﺎ‬
‫‪‬ﺸﺖ ﻋﻄﺸﺎﻥ ﳕﻰﺷﻮﻯ ﻭ ﺳﻮﺯﺵ ﺁﻓﺘﺎﺏ ﻧﺒﻴﲎ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻋﻠﺖ ﲨﻊ ﺍﻳﻦ ﺩﻭ ﻛﻠﻤﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺗﺸﻨﮕﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺮﺍﺭﺕ ﺍﺯ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﻭ ﻫﻜﺬﺍ ﺩﺭ ﺁﻳﻪ ﻣﺎ ﻗﺒﻞ »ﹶﺍﻥﱠ ﹶﻟ ‪‬‬
‫ﻉ ﻓﻴﻬﺎ ‪‬ﻭ ﻻ ﺗ‪‬ﻌ‪‬ﺮﻯ« ﮔﺮﺳﻨﮕﻰ ﻋﺮﻳﺎﱏ ﺷﻜﻢ ﺍﺳﺖ ﻣﺜﻞ ﻋﺮﻳﺎﱏ ﺗﻦ‪.‬‬
‫‪‬ﺗﺠ‪‬ﻮ ‪‬‬
‫* ]ﻧﺎﺯﻋﺎﺕ‪.[٤٦:‬‬
‫ﻋﺸﻴ‪‬ﻪ ﺁﺧﺮ ﺭﻭﺯ ﻭﺿﺤﻰ ﺍﻭﻝ ﺭﻭﺯ ﻭ ﺍﻧﺘﺸﺎﺭ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ﻭ ﺿﻤﲑ »ﺿ‪‬ﺤﺎﻫﺎ« ﺑﻪ ﻋﺸﻴ‪‬ﻪ ﺭﺍﺟﻊ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺗﻮﻗﻒ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻣﮕﺮ ﺑﻪ ﻗﺪﺭ ﺁﺧﺮ ﺭﻭﺯ ﻳﺎ ﺍﻭﻝ ﺁﻥ ﻋﺸﻴ‪‬ﻪ ﻧﻈﲑ‬
‫]ﻳﻮﻧﺲ‪.[٤٥:‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻗﺮﺑﺎﱏ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﺿﺤﻴﻪ ﮔﻮﻳﻨﺪ ﻛﻪ ﺋﺮ ﺭﻭﺯ ﻋﻴﺪ ﻭﻗﺖ ﮔﺴﺘﺮﺵ ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﺫﺑﺢ ﻣﻰﺷﻮﺩ )ﳎﻤﻊ( ﲨﻊ ﺁﻥ ﺍﺿﺎﺣﻰ ﺍﺳﺖ‪ ،‬ﺑﻌﻀﻰ ﺿﺤﻴ‪‬ﻪ ﻭ ﺿﺤﺎﻳﺎ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿﺪ = ﳐﺎﻝ‪ .‬ﺩﴰﻦ‪] .‬ﻣﺮﱘ‪ .[٨٢:‬ﻳﻌﲎ‪ :‬ﻧﻪ ﺣﺘﻤﹰﺎ ﺑﺘﻬﺎ ﺑﻪ ﻋﺒﺎﺩﺕ ﺁ‪‬ﺎ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﺎﻓﺮ ﺷﻮﻧﺪ ﺩﺭ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭﻯ ﻫﺴﺖ ﻛﻪ ﻣﻌﺒﻮﺩﻫﺎﻯ ﺑﺎﺗﻄﻞ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮ ﭘﺮﺳﺘﺶ ﻛﻨﻨﺪﮔﺎﻥ‬
‫ﻚ ﻓﹶﻴ‪‬ﻌﺎِﻧ ‪‬ﺪ ‪‬ﻙ« ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٤‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﺿﺎ ‪‬ﺩ ﺍﻟﻨ‪‬ـﻮ ‪‬ﺭ ﺑِﺎﻟﻈﱡﻠﹾﻤ‪‬ـ ِﺔ ‪‬ﻭ‬
‫ﺿﺪ‪ ‬ﹶﻟ ‪‬‬
‫ﺖ ﺍﻟﱠﺬﻯ ﻻ ِ‬
‫ﻛﺎﻓﺮ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﺗﱪ‪‬ﻯ ﺟﻮﻳﻨﺪ‪ .‬ﺩﺭ ﺻﺤﻴﻔﻪ ﺳﺠﺎﺩﻳ‪‬ﻪ ﺩﻋﺎﻯ ‪٤٧‬ﺁﻣﺪﻩ‪» :‬ﹶﺍ‪‬ﻧ ‪‬‬
‫ﺡ ﺑِﺎﹾﻟ‪‬ﺒ ‪‬ﻬ ‪‬ﻤ ِﺔ«‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻟﹾﻮ‪‬ﺿ‪‬ﻮ ‪‬‬
‫_______________________________________________‬
‫ﺿﺮﺏ = ﺯﺩﻥ‪ .‬ﺁﻥ ﺑﺎ ﻣﻮﺍﺭﺩ ﻓﺮﻕ ﻣﻰﻛﻨﺪ ﻣﺜﻞ ﺯﺩﻥ ﺑﺎ ﺩﺳﺖ ]ﻧﺴﺎﺀ‪ .[٣٤:‬ﺯﺩﻥ ﭼﻴﺰﻯ ﺑﻪ ﭼﻴﺰﻯ ﳓﻮ ]ﺑﻘﺮﻩ‪ .[٧٣:‬ﭘﺎﻳﻜﻮﭘﻰ ﻧﻈﲑ ]ﻧﻮﺭ‪ .[٣١:‬ﻣﺜﻞ ﺯﺩﻥ ﻧﻈﲑ ]ﺍﺑﺮﺍﻫﻴﻢ‪.[٢٤:‬‬
‫ﺑﻴﺸﺘﺮ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻛﻠﻤﻪ ﺿﺮﺏ ﺭﺍ ﺩﺭ ﳘﲔ ﺯﻣﻴﻨﻪ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺭﻓﱳ ﻭ ﻣﺴﺎﻓﺮﺕ ﻛﺮﺩﻥ ﳓﻮ ]ﻧﺴﺎﺀ‪.[٩٤:‬‬
‫ﺍﻳﻀ ﹰﺎ ﺩﺭ ﺣﺘﻤﻰ ﺷﺪﻥ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪.[٦١:‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ« ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﺧﻮﺍﺏ ﺭﻓﱳ ﻟﺴﺖ‪.‬‬
‫ﺿﺮ‪‬ﺑ‪‬ﻨﺎ ﻋ‪‬ﻠﻰ ﺍﺫﺍِﻧ ِﻬ ‪‬ﻢ ﺣِﺠﺎﺑﹰﺎ ﹶﺍ ﹾﻥ ‪‬ﺗ ‪‬‬
‫* ]ﻛﻬﻒ‪ .[١١:‬ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺑﺮﺍﻯ ﺿﺮﺑﻨﺎ ﻣﻔﻌﻮﱃ ﻣﻘﺪﺭ ﻛﺮﺩﻩ ﻳﻌﲎ‪ »:‬‬
‫* ]ﺯﺧﺮﻑ‪ .[٥:‬ﺿﺮﺏ ﻋﻨﻪ ﺑﻪ ﻣﻌﲎ ﺍﻋﺮﺍﺽ ﻭ ﺭﻭ ﮔﺮﺩﺍﻧﺪﻥ ﺍﺳﺖ‪ ،‬ﻣﻌﲎ ﺁﻳﻪ ﺩﺭ »ﺻﻔﺢ« ﮔﺬﺷﺖ‪.‬‬
‫_______________________________________________‬
‫ﺿﺮﺭ = ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺿﺮ‪ ‬ﺑﻪ ﻓﺘﺢ ﻭ ﺿﻢ )ﺽ( ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﺿﺮ‪ ‬ﺑﻪ ﻓﺘﺢ )ﺽ( ﭘﻴﻮﺳﺘﻪ ﻣﻘﺎﺑﻞ ﻧﻔﻊ ﺁﻣﺪﻩ‪] ،‬ﻣﺎﺋﺪﻩ‪] ،[٧٦:‬ﺣﺞ‪ .[١٣:‬ﺑﺮ ﺧﻼﻑ ﺿﺮ‪ ‬ﺑﻪ ﺿﻢ‪) ‬ﺽ( ﻛﻪ ﻫﻴﭻ ﻭﻗﺖ ﺑﺎ ﻧﻔﻊ ﻳﻜﺠﺎ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﻣﺜـﻞ ]ﻳﻮﺳـﻒ‪،[٨٨:‬‬
‫]ﺍﻧﺒﻴﺎﺀ‪ .[٨٤-٨٣:‬ﺑﻠﻰ ﺩﺭ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﻣﻘﺎﺑﻞ ﺭﲪﺖ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺭﻭﻡ‪ .[٣٣:‬ﻭ ﺩﺭ ﺑﻌﻀﻰ ﻣﻘﺎﺑﻞ ﺧﲑ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪.[١٧:‬‬
‫ﻀﺮ‪ :‬ﺳ‪‬ﻮ ُﺀ ﺍﻟﹾﺤﺎ ِﻝ« ﺭﺍﻏﺐ ﺍﺿﺎﻓﻪ ﻣﻰﻛﻨﺪ‪ :‬ﺍﻋﻢ‪ ‬ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﻧﻔﺲ ﺑﺎﺷﺪ ﻣﺜﻞ ﻧﻘﺺ ﻋﻀﻮ‪،‬‬
‫ﺿﺮ‪ ‬ﺑﻪ ﺿﻢ )ﺽ( ﺭﺍ ﺑﺪ ﺣﺎﱃ ﮔﻔﺘﻪﺍﻧﺪ‪» .‬ﺍﻟ ‪‬‬
‫ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺟﻮﻫﺮﻯ ﺩﺭ ﺻﺤﺎﺡ ‪‬‬
‫ﻳﺎ ﺩﺭ ﺣﺎﻝ ﻣﺜﻞ ﻛﻤﻰ ﻣﺎﻝ ﻭ ﺟﺎﻩ‪.‬‬
‫ﻃﱪﺳﻰ ﺭﲪﺔﺍﻟﻠﹼﻪ ﺍﺯ ﺻﺎﺣﺐ ﺍﻟﻌﲔ ﻧﻘﻞ ﻛﺮﺩﻩ ﺿﺮ‪ ‬ﺑﻪ ﻓﺘﺢ ﻭ ﺿﻢ ﺩﻭ ﻟﻐﺖ ﺍﻧﺪ ﻭﱃ ﭼﻮﻥ ﺑﺎ »ﻧﻔﻊ« ﻣﻘﺎﺑﻞ ﻛﺮﺩﻯ ﺿﺎﺩ ﺁﻥ ﺭﺍ ﻣﻔﺘﻮﺡ ﺧﻮﺍﱏ‪.‬‬
‫ﺿﺮ‪ ‬ﺑﻪ ﻓﺘﺢ ﺩﺭ ﻫﺮ ﺿﺮﺭ ﺷﺎﻳﻊ ﺍﺳﺖ ﻭ ﺑﺎ ﺿﻢ‪ ‬ﳐﺼﻮﺹ ﺑﻪ ﺿﺮﺭ ﻧﻔﺲ ﺍﺳﺖ ﻧﺜﻞ‬
‫ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﻫﺮ ﺩﻭ ﺭﺍ ﺿﺪ ﻧﻔﻊ‪ ،‬ﺳﻮﺓ ﺣﺎﻝ‪ ،‬ﻭ ﺳﺨﱴ ﮔﻔﺘﻪ ﻭ ﺍﺯ ﻛﻠﻴﺎﺕ ﺍﺑﻮﺍﻟﺒﻘﺎ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ‪‬‬
‫ﻣﺮﺽ ﻭ ﻻﻏﺮﻯ‪.‬‬
‫ﺿﺮ‪ ‬ﺑﻪ ﺿﻢ ﺑﻪ ﻣﻌﲎ ﺑﺪ ﺣﺎﱃ ﺍﺳﺖ‪ .‬ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﻫﺮ ﺩﻭ ﺗﻌﺒﲑ ﻧﻘﻞ ﺷﺪ ﺍﻳﻦ ﻓﺮﻕ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺿﺮ‪ ‬ﺑﻪ ﻓﺘﺢ )ﺽ( ﻣﻄﻠﻖ ﺿﺮﺭ ﻭ ﺯﻳﺎﻥ ﺍﺳﺖ ﻧﻘﺎﺑﻞ ﻧﻔﻊ ﻭﱃ ‪‬‬
‫ﭘﺲ ‪‬‬
‫ﺿﺮ‪‬ﺭ‪ :‬ﺍﺳﻢ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺑﺪﺣﺎﱃ ﻭ ﻧﻘﺼﺎﻥ‪ .‬ﲨﻊ ﺁﻥ ﺍﺿﺮﺍﺭ ﱏ ﺑﺎﺷﺪ )ﺍﻗﺮﺏ( ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﻧﻘﺼﺎﻥ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺁﻥ ﻫﺮ ﭼﲕ ﺍﺳﺖ ﻛﻪ ﺿﺮﺭ ﻛﻨﺪ ﻭ ﻧﻘﺼﺎﻥ ﺭﺳﺎﻧﺪ‬
‫* ‪‬‬
‫ﻣﺜﻞ ﻛﻮﺭﻯ‪ ،‬ﻣﺮﺽ‪ ،‬ﻋﻠﺖ‪.‬‬
‫* ]ﻧﺴﺎﺀ‪ .[٩٥:‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻭﱃ ﺍﻟﻨﺼﺮ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﻧﻘﺺ ﻋﻀﻮﻯ ﻳﺎ ﻋﻠﻞ ﺩﻳﮕﺮﻯ ﺩﺍﺭﻧﺪ ﻛﻪ ﳕﻰﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺟﻬﺎﺩ ﺭﻭﻧﺪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺩﺍﺭﺩ ﻛﻪ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺍﺛﺮ ﻓﻘﺪ ﻣﺎﻝ ﻭ ﻭﺳﻴﻠﻪ‬
‫ﺍﺯ ﺭﻓﱳ ﺑﻪ ﺟﻬﺎﺩ ﻣﻌﺬﻭﺭﺍﻧﺪ ﻧﻴﺰ ﺩﺍﺧﻞ ﺩﺭ ﺍﻭﱃ ﺍﻟﻀﺮﺭ ﺑﺎﺷﻨﺪ ﻛﻪ ﻋﺪﻩﺍﻯ ﭘﻴﺶ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﻓﺮﻣﻮﺩ ﻣﻦ ﻭﺳﻴﻠﻪ ﺩﺭﺍﺧﺘﻴﺎﺭ‬
‫ﻧﺪﺍﺭﻡ ﺗﺎ ﴰﺎ ﺭﺍ ﲡﻬﻴﺰ ﻛﻨﻢ‪ ،‬ﺁﻥﻫﺎ ﻧﻴﺰ ﺍﺷﻚ ﺭﻳﺰﺍﻥ ﺑﺮ ﻣﻰﮔﺸﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺗﻮﺑﻪ‪.[٩٢:‬‬
‫* ﺍﺿﻄﺮﺍﺭ‪ :‬ﺑﻪ ﻣﻌﲎ ﺍﺣﺘﻴﺎﺝ ﻭ ﺍﺟﺒﺎﺭ ﺍﺳﺖ‪) ،‬ﺍﻗﺮﺏ(‪ .‬ﺁﻥ ﺩﺭ ﻭﺍﻗﻊ ﲪﻞ ﻏﲑ ﺑﺮ ﺿﺮﺭ ﺍﺳﺖ ﲢﻤﻴﻞ ﻛﻨﻨﺪﻩ ﺷﺎﻳﺪ ﺍﺯ ﻛﻨﺎﺭ ﺑﺎﺷﺪ ﻭ ﺷﺎﻳﺪ ﺣﺎﻟﺖ ﻭ ﺍﻣﺮﻯ ﺩﺭ ﺧﻮﺩ ﺷﺨﺺ ﺑﺎﺷﺪ ﻣﺜﻞ‬
‫ﮔﺮﺳﻨﮕﻰ ﻭ ﻣﺮﺽ ﻭ ﻏﲑﻩ‪:‬‬
‫]ﺑﻘﺮﻩ‪] ،[١٢٦:‬ﻟﻘﻤﺎﻥ‪ .[٢٤:‬ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﲢﻤﻴﻞ ﺍﺯ ﻛﻨﺎﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺳﭙﺲ ﺍﻭ ﺭﺍ ﺑﻪ ﻋﺬﺍﺏ ﺁﺗﺶ ﳎﺒﻮﺭﺵ ﻣﻰﻛﻨﻢ ﻭ ﺑﻪ ﺍﺟﺒـﺎﺭ ﺩﺭ ﺁﺗـﺶ‬
‫ﻣﻰﻛﺸﻢ‪ .‬ﻫﻜﺬﺍ ﺁﻳﻪ ﺩﻭﻡ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[١٧٣:‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﻧﻈﲑ ﺁﻥ ﲢﻤﻴﻞ ﺍﺯ ﺧﻮﺩ ﺷﺨﺺ ﺍﺳﺖ ﻛﻪ ﮔﺮﺳﻨﮕﻰ ﻭ ﻓﻘﺮ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻫﺮ ﻛﻪ ﻧﺎ ﭼﺎﺭ ﻭ ﳏﺘﺎﺝ ﺷﻮﺩ ﺑﻪ ﺧﻮﺭﺩﻥ ﻣﻴﺘﻪ ﻭ ﺧﻮﻥ ﻭ ﮔﻮﺷﺖ ﺧﻮﻙ ﺩﺭ‬
‫ﻼ ﻃﺎﻟﺐ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺧﻮﺭﺩﻥ ﺯﻳﺎﺩﻩ ﺭﻭﻯ ﳕﻰﻛﻨﺪ ﺑﺮ ﺍﻭ ﮔﻨﺎﻫﻰ ﻧﻴﺴﺖ‪.‬‬
‫ﺣﺎﱃ ﻛﻪ ﻗﺒ ﹰ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻀﻄﺮ‪ ‬ﺑﻪ ﻣﻌﲎ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﻧﺎﭼﺎﺭ ﺍﺳﺖ ]ﳕﻞ‪ .[٦٢:‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺩﻩ »ﺩﻋﻮ«‪.‬‬
‫* ]ﺑﻘﺮﻩ‪» .[٢٣٣:‬ﻻ ﺗﻀ‪‬ﺎﺭ« ﺩﺭ ﻗﺮﺁﻥﻫﺎ ﺑﻪ ﻓﺘﺢ )ﺭ( ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻓﺘﺢ ﻭ ﺿﻢ‪ ‬ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺑﺎ ﺭﻓﻊ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﻣﺮ ﻳﻌﲎ‪ :‬ﺿـﺮﺭ‬
‫ﳕﻰﺭﺳﺎﻧﺪ ﻣﺎﺩﺭﻯ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺮﺯﻧﺪﺵ ﻭ ﻧﻪ ﭘﺪﺭﻯ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺮﺯﻧﺪﺵ‪ .‬ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻓﻌﻞ ﳎﻬﻮﻝ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺿﺮﺭ ﺭﺳﺎﻧﺪﻩ ﻧﺸﻮﺩ ﻣﺎﺩﺭﻯ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺮﺯﻧﺪﺵ‪ ...‬ﻭ ﺍﮔﺮ‬
‫ﺁﻥ ﺭﺍ ﺑﺎ ﻓﺘﺢ ﺧﻮﺍﻧﻴﻢ ﻛﻪ ﺍﻛﺜﺮ ﻗﺮ‪‬ﺍﺀ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ‪‬ﻰ ﺍﺯ ﺍﺿﺮﺍﺭ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺿﺮﺭ ﻧﺮﺳﺎﻧﺪ ﻣﺎﺩﺭﻯ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺮﺯﻧﺪﺵ ﻭ ﺷﺎﻳﺪ ﻫﻢ ﳎﻬﻮﻝ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻋﻠﺖ ﺟﻮﺍﺯ ﻓﺘﺢ ﻭ ﺿﻢ‪ ‬ﺍﻋﻼﻝ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻓﻌﻞ ﺍﻣﺮ ﺍﺯ »ﻣﺪﺩ« ﭼﻬﺎﺭ ﻭﺟﻪ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬
‫ﺧﻼﺻﻪ ﻣﻌﲎ ﺁﻳﻪ‪ :‬ﻣﺎﺩﺭ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺮﺯﻧﺪﺵ ﺑﻪ ﺷﻮﻫﺮ ﺿﺮﺭ ﻧﺮﺳﺎﻧﺪ ﻭ ﺍﺯ ﻭﻯ ﺑﺮﺍﻯ ﺍﺭﺿﺎﻉ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺪ‪ ‬ﺍﺟﺮﺕ ﳔﻮﺍﻫﺪ ﻭ ﺍﺯ ﻣﻘﺎﺭﺑﺖ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺣﺎﻣﻠﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﻪ‬
‫ﻓﺮﺯﻧﺪﺵ ﺑﺎﺭ ﻣﻰﻣﺎﻧﺪ‪ ،‬ﺍﻣﺘﻨﺎﻉ ﻧﻜﻨﺪ‪ ،‬ﳘﭽﻨﲔ ﺷﻮﻫﺮ ﺑﻪ ﻭﺍﺳﻄﻪ ﻓﺮﺯﻧﺪﺵ ﺑﻪ ﺯﻥ ﺿﺮﺭ ﻧﺮﺳﺎﻧﺪ ﻭ ﻛﻤﺘﺮ ﺍﺯ ﻣﻌﻤﻮﻝ ﺍﺟﺮﺕ ﻧﺪﻫﺪ ﻭ ﺯﻥ ﺭﺍ ﺍﺯ ﺣﻆﹼ ﻧﻔﺲ ﻛﻪ ﺍﮔﺮ ﻣﻘﺎﺭﺑﺖ ﻛﻨﺪ ﺑﺎﺭ‬
‫ﺣﺎﻣﻠﻪ ﻣﻰﺷﻮﺩ‪ :‬ﺁﻳﻪ ﺑﻪ ﺻﻮﺭﺕ ﻃﻼﻕ ﻭ ﻋﺪﻡ ﺁﻧﻌﻤﻮﻣﻴ‪‬ﺖ ﺩﺍﺭﺩ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﳑﻜﻦ ﺍﺳﺖ ﺍﺻﻞ ﻛﻠﻤﻪ )ﻻ ﻳﻀﺎﺭﺭ( ﻭ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺁﻥ ﮔﺎﻩ ﻛﻪ ﻣﻌﺎﻣﻠﻪ ﻛﺮﺩﻳﺪ ﺷﺎﻫﺪ ﺑﮕﲑﻳﺪ ﻧﻮﻳﺴﻨﺪﻩ ﺳﻨﺪ ﻛﻌﺎﻣﻠﻪ ﻭ ﺷﺎﻫﺪ ﺿﺮﺭ ﻧﺮﺳﺎﻧﻨﺪ ﻭ ﺷﺎﻫﺪ ﺩﺭ‬
‫ﺷﻬﺎﺩﺕ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﻧﻮﺷﱳ ﺧﻴﺎﻧﺖ ﻧﻜﻨﺪ‪ .‬ﻭ ﺷﺎﻳﺪ ﳎﻬﻮﻝ ﺑﺎﺷﺪ ﻳﻌﲎ ﻣﻮﻳﺴﻨﺪﻩ ﻭ ﺷﺎﻫﺪ ﺭﺍ ﺿﺮﺭ ﻧﺮﺳﺎﻧﻴﺪ‪ .‬ﺍﺟﺮﺕ ﻧﻮﻳﺴﻨﺪﻩ ﺭﺍﺑﺪﻫﻴﺪ‪ ...‬ﻭ ﺷﺎﻫﺪ ﺭﺍ ﺩﺭ ﻭﻗﺖ ﻣﺸﻐﻠﻪ ﺍﺣﻀﺎﺭ‬
‫ﻧﻜﻨﻴﺪ‪ .‬ﻭﱃ ﻭﺟﻪ ﺍﻭﻝ ﺭﺍ ‪‬ﺘﺮﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪.‬‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٣١:‬ﺿﺮﺍﺭ ﻣﺼﺪﺭ ﻣﻔﺎﻋﻠﻪ ﺑﻪ ﻣﻌﲎ ﺿﺮﺭ ﺯﺩﻥ ﺍﺳﺖ ﻳﻌﲎ ﺯﻧﺎﻥ ﻃﻼﻕ ﺩﺍﺩﻩ ﺷﺪﻩ ﺭﺍ ﻛﻪ ﺭﺟﻮﻉ ﻣﻰﻛﻨﻴﺪ ﺑﺮﺍﻯ ﺿﺮﺭ ﺭﺳﺎﻧﺪﻥ ﻭ ﺍﺫﻳﺖ ﻛﺮﺩﻥ ﻧﮕﺎﻩ ﻧﺪﺍﺭﻳﺪ ﻭ ﺭﺟﻮﻉ‬
‫ﻧﻜﻨﻴﺪ ﺗﺎ ﲡﺎﻭﺯ ﻛﻨﻴﺪ‪.‬‬
‫* ]ﺗﻮﺑﻪ‪ .[١٠٧:‬ﺭﺍﺟﻊ ﺑﻪ ﻣﺴﺠﺪ ﺿﺮﺍﺭ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣﺴﺠﺪ« ﻓﺼﻞ ﻣﺴﺠﺪ ﺿﺮﺍﺭ‪.‬‬
‫_______________________________________________‬
‫ﺿﺮ‪‬ﺍﺀ = ﺍﻳﻦ ﻛﻠﻤﻪ ‪ ٩‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﻌﻀﻰ ﻣﻘﺎﺑﻞ ﺑﺎ ﺳﺮ‪‬ﺍﺀ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪ .[٩٥:‬ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺑﺎ ﺭﲪﺖ ﻭ ﻧﻌﻤـﺖ‪ ،‬ﻧﻈـﲑ ]ﻓـﺼ‪‬ﻠﺖ‪،[٥٠:‬‬
‫]ﻫﻮﺩ‪ .[١٠:‬ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺭﺩﻳﻒ ﺑﺄﺳﺎﺀ ﺁﻣﺪﻩ ﳓﻮ ]ﺑﻘﺮﻩ‪.[١٧٧:‬‬
‫ﺑﺄﺳﺎﺀ‪ ،‬ﺿﺮ‪‬ﺁﺀ ﻫﺮ ﺩﻭ ﺍﺳﻢ ﻣﺆﻧﺚ ﺍﻧﺪ ﻭ ﻣﺬﻛﹼﺮ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﻓﺮ‪‬ﺁﺀ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺟﺎﻳﺰ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻭﺯﻥ ﺃﺑﺆﺱ ﻭ ﺃﹸﺿ‪‬ﺮ‪ .‬ﲨﻊ ﺑﺴﺘﻪ ﺷﻮﻧﺪ‪.‬‬
‫ﺿﺮ‪‬ﺁﺀ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﺯ ﺿﺮﺭ ﺍﺳﺖ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ‪ :‬ﺯﻣﻴﻨﮕﲑﻯ‪ ،‬ﺳﺨﱴ‪ ،‬ﻧﻘﺺ ﺍﻣﻮﺍﻝ ﻭ ﺍﻧﻔﺲ ﻭ ﺿﺪ‪ ‬ﺳﺮ‪‬ﺍﺀ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺻﺤﺎﺡ ﻓﻘﻂ ﺳﺨﱴ ﻣﻰﮔﻮﻳﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺁﻥ ﮔﺎﻩ ﻛﻪ ﻣﻘﺎﺑﻞ ﺳﺮ‪‬ﺍﺀ ﻭ ﻧﻌﻤﺖ ﺁﻣﺪﻩ ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﮔﺮﻓﺘﺎﺭﻯ ﻭ ﺑﻴﭽﺎﺭﮔﻰ ﺍﺳﺖ ﻣﺜﻞ » ﹶﻗ ‪‬ﺪ ‪‬ﻣﺲ‪ ‬ﺁﺑﺎﺋِﻨﺎ ﺍﻟﻀ‪‬ﺮﺍ ُﺀ ‪‬ﻭ ﺍﻟﺴ‪‬ﺮﺍﺀ« ﻳﻌﲎ ﺑﻊ ﭘﺪﺭﺍﻥ ﻣﺎ‬
‫ﺷﺎﺩﻯ ﻭ ﺳﺨﱴ ﻫﺮ ﺩﻭ ﺭﺳﻴﺪ‪ .‬ﻭﱃ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺭﺩﻳﻒ ﺑﺄﺳﺎﺀ ﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﭼﻴﺴﺖ؟‬
‫ﺩﺭ »ﺑﺄﺳﺎﺀ« ﺍﺯ ﺍﺯﻫﺮﻯ ﻧﻘﻞ ﺷﺪ‪ :‬ﻛﻪ ﺁﻥ ﺩﺭ ﺳﺨﺘﻴﻬﺎﺋﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺧﺎﺭﺝ ﺍﺯ ﺑﺪﻥ ﺑﺎﺷﺪ ﻣﺜﻞ ﮔﺮﻓﺘﺎﺭﻯ ﺩﺭ ﺍﻣﻮﺍﻝ ﻭ ﻏﲑﻩ‪ ،‬ﻭ ﺿﺮ‪‬ﺁﺀ ﺩﺭ ﮔﺮﻓﺘﺎﺭﻯ ﻫﺎﻳﺚ ﺑﺪﱏ ﺍﺳﺖ ﻣﺜﻞ‬
‫ﻣﺮﺽ‪ ،‬ﻭ ﻏﲑﻩ ﻃﱪﺳﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ١٧٧‬ﺑﻘﺮﻩ ﺑﺄﺳﺎﺀ ﺭﺍ ﻓﻘﺮ‪ ،‬ﺿﺮ‪‬ﺁﺀ ﺭﺍ ﺑﻴﻤﺎﺭﻯ ﻭ ﺩﺭﺩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻫﻜﺬﺍ ﺩﺭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻦ‪ :‬ﺍﻳﻦ ﻓﺮﻕ ﺩﺭ ﺻﺌﺮﺕ ﺟﻜﻊ ﺷﺪﻥ ﺑﺎ ﺑﺄﺳﺎﺀ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺿﺮ‪‬ﺍﺀ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻗﺎﻣﻮﺱ‪ ،‬ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﺷﺎﻣﻞ ﺳﺨﱴﻫﺎﻯ ﺑﺪﱏ ﻭ ﻏﲑﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻـﺤﻴﻔﻪ‬
‫ﻚ« ﻳﻌﲎ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﻣﺎﻡ ﮔﺮﻓﺘﺎﺭﻯ ﻭ ﺳﺨﱴ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺧﻮﺩ )ﻛﻪ ﺣﻖ ﺍﺳﺖ( ﻛﻨﺎﺭ ﻛﻦ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺿﺮﺍﺀ ﺩﺭ ﺳﺨﱴﻫﺎﻯ‬
‫ﺳﺠﺎﺩﻳ‪‬ﻪ ﺩﻋﺎﻯ ‪ ٤٧‬ﺁﻣﺪﻩ‪ » :‬ﻭ ﹶﺍِﺑ ‪‬ﻦ ِﺑ ِﻪ ﺍﻟﻀ‪‬ﺮﺁ َﺀ ﻣِ ‪‬ﻨﺴ‪‬ﺒﻴ ِﻠ ‪‬‬
‫ﻏﲑ ﺑﺪﱏ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﻉ ﺍِﻟﹶﻰ ﺍﻟ ﻠﹼ ِﻪ« ﻳﻌﲎ ﺍﺑﺘﻬﺎﻝ ﻭ ﺗﺬﻟﹼﻞ ﻛﺮﺩ ﻭ ﺑﻪ ﻗﻮﱃ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻌﺮﺽ ﻃﻠﺐ ﺣﺎﺟﺖ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺍﻳﻀﹰﺎ ﺩﺭ‬
‫ﻀﺮ‪ ‬‬
‫ﺿﺮﻉ = ﺗﻀﺮ‪‬ﻉ ﺑﻪ ﻣﻌﲎ ﺗﺬﻟﹼﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪» :‬ﺗ ‪‬‬
‫ﻉ‪ :‬ﺧﻀﻊ ﻭ ﺫﻝﹼ ﻭ ﺍﺳﺘﻜﺎﻥ«‪.‬‬
‫ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪» :‬ﺿﺮﺍﻉ ﺿﺮﻋﹰﺎ ﻭ ﺿﺮﺍ ‪‬‬
‫]ﺍﻧﻌﺎﻡ‪ .[٤٣:‬ﺁﻥ ﮔﺎﻩ ﻛﻪ ﻋﺬﺍﺏ ﻣﺎ ﺑﻪ ﺁ‪‬ﺎ ﺭﺳﻴﺪ ﭼﺮﺍ ﺗﺬﻟﹼﻞ ﻧﻜﺮﺩﻧﺪ؟ ﭼﺮﺍ ﺑﻪ ﺩﺭﮔﺎﻩ ﺧﺪﺍ ﺯﺍﺭﻯ ﻧﻜﺮﺩﻧﺪ؟ ﻟﻴﻜﻦ ﺩﳍﺎﻯ ﺁ‪‬ﺎ ﺳﺨﺖ ﮔﺮﺩﻳﺪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٧٦:‬ﺍﺳﺘﻜﺎﻧﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﻣﻌﲎ ﺧﻀﻮﻉ ﺍﺳﺖ ﻳﻌﲎ‪:‬ﻫﺮ ﺁﻳﻨﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻋﺬﺍﺏ ﮔﺮﻓﺘﺎﺭ ﻛﺮﺩﱘ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺧﺎﺿﻊ ﻭ ﺗﺴﻠﻴﻢ ﻧﺸﺪﻧﺪ ﻭ ﺗﻀﺮ‪‬ﻉ ﻭ ﺯﺍﺭﻯ ﻧﻜﺮﺩﻧﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﺳﺘﻜﺎﻧﺖ ﺍﻣﺮ‬
‫ﻗ ﻠﱮ ﻭ ﺗﻀﺮ‪‬ﻉ‪ ،‬ﺯﺍﺭﻯ ﺑﺎ ﺯﺑﺎﻥ ﻭ ﺍﻣﺮ ﻇﺎﻫﺮﻯ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺑﺎﺷﺪ ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺧﻀﻮﻉ ﻧﻜﺮﺩﻧﺪ ﻭ ﺍﻛﻨﻮﻥ ﻫﻢ ﳕﻰﻛﻨﻨﺪ‪.‬‬
‫ﻉ ِﺑﻬِﻤﺎ«‪ .‬ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ‬
‫ﻀﺮ‪ ‬‬
‫ﻉ ‪‬ﺭ ﹾﻓ ‪‬ﻊ ﺍ ﹾﻟ‪‬ﻴ ‪‬ﺪ ‪‬ﻳ ِﻦ ‪‬ﻭ ﺍﻟﺘ‪ ‬‬
‫ﻀﺮ‪ ‬‬
‫ﻉ‪ .‬ﻭ ﺍﻟﺘ‪ ‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩ‪ ...» :‬ﺍﹶ‪‬ﻳﺎِﺳ‪‬ﺘِﻜﺎ‪‬ﻧ ﹸﺔ ِﻫ ‪‬ﻰ ﺍ ﹾﻟﺨ‪‬ﻀ‪‬ﻮ ‪‬‬
‫ﻉ ‪‬ﺭ ﹶﻓ ‪‬ﻊ ﺍ ﹾﻟ‪‬ﻴ ِﺪ ﰱ ﺍﻟﺼ‪‬ﻠﻮ ِﺓ«‪.‬‬
‫ﻀﺮ‪ ‬‬
‫ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺍﺳﺘﻜﺎﻧﺖ ﺩﺭ ﺩﻋﺎﺳﺖ‪ ،‬ﺗﻀﺮ‪‬ﻉ ﺑﺮﺩﺍﺷﱳ ﺩﻭ ﺩﺳﺖ ﺍﺳﺖ ﺩﺭ ﳕﺎﺯ‪» .‬ﺍﹶ ﹾﻟﺎِﺳ‪‬ﺘِﻜﺎ‪‬ﻧ ﹸﺔ ﰱ ﺍﻟﺪ‪‬ﻋﺎ ِﺀ ‪‬ﻭ ﺍﻟﺘ‪ ‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﻣﻔﻬﻮﻡ ﺩﻭ ﺁﻳﻪ ﻓﻮﻕ ﻭ ﳘﭽﻨﲔ ﺁﻳﺎﺗﻰ ﻧﻈﲑ ]ﺍﻋﺮﺍﻑ‪.[٩٤:‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﺮﻓﺘﺎﺭﻯﻫﺎﻯ ﺑﺪﻥ ﻭ ﻏﲑﻩ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺮﺍﻯ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﺍﻧﺴﺎﻥ ﻭ ﺍﻇﻬﺎﺭ ﺗﺬﻟﹼﻞ ﺑﻪ ﺧﺪﺍ ﻭ‬
‫ﺗﻮﺑﻪ ﻭ ﺍﻧﺎﺑﻪ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﺿﻌﻒ ﻭ ﻋﺼﻴﺎﻥ ﺧﻮﺩ ﭘﻰ ﺑﱪﺩ ﻭ ﻣﺘﻮﺟﻪ ﺧﺪﺍ ﺷﻮﺩ ﺑﺪﻳﻦ ﻃﺮﻳﻘﮕﺮﻓﺘﺎﺭﻯﻫﺎ ﻳﻚ ﻧﻮﻉ ﺭﲪﺖ ﺍﻧﺪ ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ ‪ ٤٣‬ﺍﻧﻌﺎﻡ ﺣﺎﻛﻰ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺷﺨﺺ‬
‫ﺍﺯ ﮔﺮﻓﺘﺎﺭﻯﻫﺎ ﻣﺘﻨﺒﻪ ﻧﺸﻮﺩ ﺩﺭﻫﺎﻯ ﻧﻌﻤﺖ ﺑﺮ ﺭﻭﻳﺶ ﮔﺸﻮﺩﻩ ﺷﺪﻩ ﻭ ﻏﻔﻠﺘ ﹰﺎ ﻋﺬﺍﺏ ﺍﻭ ﺭﺍ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ ]ﺍﻧﻌﺎﻡ‪.[٤٤:‬‬
‫ﺩﺭ ﺧﺎﲤﻪ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺿﺮﻉ ﮔﺬﺷﺘﻪ ﺍﺯ ﻣﺼﺪﺭ ﺑﻮﺩﻥ ﺑﻪ ﻣﻌﲎ ﭘﺴﺘﺎﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺳﺖ ﻣﺜﻞ ﺛﺪﻯ ﻛﻪ ﭘﺴﺘﺎﻥ ﺯﻥ ﺍﺳﺖ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺷﲑ ﺑﻪ‬
‫ﭘﺴﺘﺎﻥ ﻣﻴﻞ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻉ ﻣِﻨ‪‬ﻪ« ﻳﻌﲎ ﺑﺎ ﻣﻴﻞ ﺑﻪ ﺍﻭ ﻧﺰﺩﻳﻚ ﺷﺪ ﻭ ﭼﻮﻥ‬
‫ﻀﺮ‪ ‬‬
‫ﺿﺮ‪‬ﻉ ﺑﻪ ﺿﻢ )ﺽ ‪ -‬ﺭ( ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ‪» :‬ﺿﺮﻉ ﺍﻟﺴﺒﻊ ﻣﻦ ﺍﻟﺸﻰﺀ ﺿﺮﻭﻋ ﹰﺎ‪ :‬ﺩﻧﺎﻣﺔ« ﻭ ﻧﻴﺰ ﺁﻣﺪﻩ‪» :‬ﺗ ‪‬‬
‫ﺍﻳﻀ ﹰﺎ ‪‬‬
‫ﺗﺬﻟﹼﻞ ﻭ ﺯﺍﺭﻯ ﻳﻚ ﻧﻮﻉ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ ﻟﺬﺍ ﻣﻌﻨﺎﻯ ﺍﺻﻠﻰ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿﺮﻳﻊ = ]ﻏﺎﺷﻴﺔ‪.[٧-٦:‬‬
‫ﺿﺮﻳﻊ ﻃﻌﺎﻡ ﺍﻫﻞ ﺟﻬﻨ‪‬ﻢ ﺍﺳﺖ ﻛﻪ ﻧﻪ ﺳﲑ ﻣﻰﻛﻨﺪ ﻭ ﻧﻪ ﻓﺮﺑﻪ ﻣﻰﮔﺮﺩﺍﻧﺪ‪ .‬ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﻋﻠﻔﻰ ﺍﺳﺖ ﺩﺭ ﺣﺠﺎﺯ‪ ،‬ﺧﺎﺭﻫﺎﻯ ﺑﺰﺭﮒ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺁﻥ ﺷﱪﻕ ﮔﻮﻳﻨـﺪ‪ .‬ﺩﺭ ﳎﻤـﻊ‬
‫ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﻠﻔﻰ ﺍﺳﺖ ﺷﺘﺮ ﺁﻥ ﺭﺍ ﻣﻰﺧﻮﺭﺩ ﻧﻔﻊ ﻭ ﺿﺮﺭﻯ ﻧﺪﺍﺭﺩ‪ .‬ﻋﻠﺖ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺿﺮﻳﻊ ﺑﻪ ﺷﺘﺮ ﻣﺸﺘﺒﻪ ﻣﻰﺷﻮﺩ ﻭﺁﻥ ﺭﺍ ﻋﻠﻒ ﺩﻳﮕﺮ ﻣﻰﺩﺍﻧﺪ ﻭ ﺍﺻﻞ ﻣﻀﺎﺭﻋﻪ ﺑﻪ‬
‫ﻣﻌﲎ ﻣﺸﺎ‪‬ﺖ ﺍﺳﺖ ﺟﻮﻫﺮﻯ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺧﺸﻜﻴﺪﻩ ﻋﻠﻒ ﺷﱪﻕ ﺍﺳﺖ ﺍﻳﻀﹰﺎ ﺩﺭ ﺟﻮﺍﻣﻊ ﻭ ﺍﳉﺎﻣﻊ ﻭ ﻛﺸﺎﻑ ﺁﻣﺪﻩ‪ :‬ﺁﻥ ﺧﺸﻜﻴﺪﻩ ﻋﻠﻒ ﺷﱪﻕ ﺍﺳﺖ ﻭ ﺍﺯ ﺟﻨﺲ ﺧﺎﺭ ﻣﻰﺑﺎﺷﺪ ﺗﺎﺗﺮ‬
‫ﺍﺳﺖ ﺷﺘﺮ ﺁﻥ ﺭﺍ ﻣﻰﭼﺮﺩ ﻭ ﭼﻮﻥ ﺧﺸﻜﻴﺪ ﺍﺯ ﺁﻥ ﻛﻨﺎﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﺁﻥ ﺳﻢ‪ ‬ﻗﺎﺗﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻛﺸﺎﻑ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺷﺎﻋﺮ ﮔﻔﺘﻪ ﺍﺳﺖ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺑﺎ ُﺀ ﺩﺍ ِﻣ ‪‬ﻴ ﹸﺔ ﺍﹾﻟ ‪‬ﻴ ‪‬ﺪ ‪‬ﻳ ِﻦ ‪‬ﺣﺮ‪‬ﻭ ‪‬ﺩ‬ ‫ﺴ ‪‬ﻦ ﰱ ‪‬ﻫ ‪‬ﺰ ِﻡ ﺍﻟﻀ‪‬ﺮﻳ ِﻊ ﻓﹶﻜﹸﻠﱡﻬﺎ‬
‫‪‬ﻭ ‪‬ﺣ ِﺒ ‪‬‬
‫ﻳﻌﲎ‪ :‬ﺷﺘﺮﺍﻥ ﺩﺭ ﺿﺮﻳﻊ ﺷﻜﺴﺘﻪ ﺣﺒﺲ ﺷﺪﻧﺪ ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﳘﻪ ﺁ‪‬ﺎ ﭘﺸﺖ ﲬﻴﺪﻩ‪ ،‬ﺩﺳﺘﻬﺎ ﺯﲬﻰ ﻭ ﺧﺸﻤﮕﲔ ﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﺿﺮﻳﻊ ﺩﺭ ﺁﻳﻪ ﻧﻜﺮﻩ ﺍﺳﺖ‪ .‬ﻳﻌﲎ ﺿﺮﻳﻊ ﺑﻪ ﺧﺼﻮﺻﻰ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺻﻔﺖ ﺩﺍﺭﺩ ﻛﻪ ﻧﻪ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﺳﲑ ﻣﻰﻛﻨﺪ ﻭ ﻧﻪ ﻻﻏﺮﻯ ﺭﺍ ﻓﺮﺑﻪ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺿﺮﻳﻊ ﭼﻴﺰﻯ ﺍﺳﺖ ﺩﺭ ﺁﺗﺶ ﺩﻭﺯﺥ ﻣﻰﺑﺎﺷﺪ ﺧﺎﺭ ﻣﺎﻧﻨﺪ ﺗﻠﺦﺗﺮ ﺍﺯ ﺻﱪ‪ ،‬ﺑﺪﺑﻮﺗﺮ ﺍﺯ ﻣﺮﺩﺍﺭ‪،‬‬
‫ﺳﻮﺯﺍﻥﺗﺮ ﺍﺯ ﺁﺗﺶ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺿﺮﻳﻊ ﻧﺎﻣﻴﺪﻩ‪ .‬ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﺁﻳﺎﺗﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻃﻌﺎﻡ ﺍﻫﻞ ﻋﺬﺍﺏ ﺁﻣﺪﻩ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﺷﻮﺩ‪:‬‬
‫ﺍﻭﻝ ‪ -‬ﺯﻗﻮﻡ‪]:‬ﺩﺧﺎﻥ‪ .[٤٥-٤٣:‬ﻣﺸﺮﻭﺡ ﺁﻥ ﺩﺭ »ﺯﻗﻮﻡ« ﮔﺬﺷﺖ‪.‬‬
‫ﺩﻭﻡ ‪ -‬ﻏﺴﻠﲔ‪] :‬ﺣﺎﻗﺔ‪ .[٣٧-٣٥:‬ﺷﺎﻳﺪ ﻏﺴﻠﲔ ﺁﺷﺎﻣﻴﺪﱏ ﻭ ﺻﺪﻳﺪ ﺑﺎﺷﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺍﺑﺮﺍﻫﻴﻢ‪.[١٧-١٦:‬‬
‫ﺳﻮﻡ ‪ -‬ﺿﺮﻳﻊ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﭼﻬﺎﺭﻡ ‪ -‬ﻃﻌﺎﻡ ﮔﻠﻮﮔﲑ ]ﻣﺰ‪‬ﻣﻞ‪ .[١٣-١٢:‬ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺍﻳﻦ ﻳﻜﻰ ﺍﺯ ﻃﻌﺎﻣﻬﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﻓﻮﻕ ﻳﺎ ﳘﻪ ﺁ‪‬ﺎﺍﺳﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻣﻔﻬﻮﻡ ﺁﻳﻪ ﺿﺮﻳﻊ ﻭ ﻏﺴﻠﲔ ﻧﻔﻰ ﻃﻌﺎﻡ ﺩﻳﮕﺮ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎﻳﺪ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﻫﺮ ﻳﻚ ﳐﺼﻮﺹ ﺑﻪ ﮔﺮﺩﻫﻰ ﺍﺯ ﺩﻭﺯﺧﻴﺎﻥ ﺑﺎﺷﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿ‪‬ﻌ‪‬ﻒ = ﺑﻪ ﻓﺘﺢ ﻭ ﺿﻢ )ﺽ( ﻧﺎﺗﻮﺍﱏ ﻭ ﺑﻪ ﻋﻘﻴﺪﻩ ﻃﱪﺳﻰ ﻭ ﺟﻮﻫﺮﻯ ﻭ ﻓﲑﻭﺯ ﺁﺑﺎﺩﻯ ﻭ ﺍﻓﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺿﻌﻒ ﺑﺎ ﺿﻢ ﻭ ﻓﺘﺢ ﺿﺎﺩ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﻣﻌﲎ ﺍﺳﺖ ﺭﺍﻏﺐ ﻧﺴﺒﺖ ﺁﻥ ﺭﺍ ﺑﻪ‬
‫ﻗﻮﻝ ﻣﻰﺩﻫﺪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻗﻮﻝ ﺧﻠﻴﻞ ﺿﻌﻒ ﺑﻪ ﺿﻢ ﻧﺎﺗﻮﺍﱏ ﺑﺪﻥ ﻭ ﺑﻪ ﻓﺘﺢ ﻧﺎﺗﻮﺍﱏ ﻋﻘﻞ ﻭ ﺭﺃﻳﺎﺳﺖ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﺩﺭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ‪.‬‬
‫]ﺣﺞ‪ .[٧٣:‬ﺧﻮﺍﻫﻨﺪﻩ ﻭ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﻫﺮ ﺩﻭ ﻧﺎﺗﻮﺍﻥ ﻭ ﻋﺎﺟﺰ ﺍﻧﺪ ﻣﻌﲎ ﻣﺸﺮﻭﺡ ﺁﻳﻪ‪ ،‬ﺩﺭ »ﺫﻧﺎﺏ« ﮔﺬﺷﺖ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٤٦:‬ﻧﺎﺗﻮﺍﻥ ﻧﺸﺪﻧﺪ‪ ،‬ﺑﻪ ﺩﴰﻨﺎﻥ ﺧﺎﺿﻊ ﻧﮕﺸﺘﻨﺪ‪،‬‬
‫ﺧﺪﺍ ﺻﺎﺑﺮﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ‪.‬‬
‫]ﺭﻭﻡ‪ .[٥٤:‬ﺿﻌﻒ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻔﺎﻝ‪ .[٦٦:‬ﺑﺎ ﺿﻢ ﻭ ﻓﺘﺢ ﺿﺎﺩﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻪﺍﻭﻝ ﺿﻌﻒ ﺍﻭﱃ ﺿﻌﻒ ﻧﻄﻔﻪ‪ ،‬ﺩﻭﻣﻰ ﺿﻌﻒ ﺟﻨﻴﲎ ﻭ ﻃﻔﻮﻟﻴﺖ‪ ،‬ﺳﻮﻣﻰ‬
‫ﺿﻌﻒ ﭘﲑﻯ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺳﻪ ﺿﻌﻒ ﻧﻜﺮﻩﺍﻧﺪ ﻭ ﺁﻥ ﺩﻟﻴﻞ ﻏﲑ ﻫﻢ ﺑﻮﺩﻥ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻗﻮ‪‬ﻩ ﺍﻭﻝ ﺭﺍﺟﻊ ﺑﻪ ﻃﻔﻮﻟﻴﺖ ﻭ ﻗﺒﻞ ﺍﺯ ﺑﻠﻮﻍ ﺍﺳﺖ )ﺭﺍﻏﺐ(‪.‬‬
‫ﺿﻌﻴﻒ‪ :‬ﻧﺎﺗﻮﺍﻥ‪ .‬ﲨﻊ ﺁﻥ ﻭ ﺿﻌﻔﺎﺀ ﻭ ﺿﻌﺎﻑ ﺍﺳﺖ‪] :‬ﺍﺑﺮﺍﻫﻴﻢ‪] ،[٢١:‬ﻧﺴﺎﺀ‪.[٩:‬‬
‫ﺍﺿﻌﻒ‪ :‬ﻧﺎﺗﻮﺍﻥﺗﺮ‪] .‬ﺟﻦ‪.[٢٤:‬‬
‫ﻀ ‪‬ﻌ ﹾﻔ‪‬ﺘ ‪‬ﻪ« ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺿﻌﻴﻒ ﻳﺎﻓﺘﻢ‪ .‬ﺩﺭ‬
‫ﻑ‪ :‬ﻭ‪‬ﺟ‪‬ﺪﺍ ﹸﻥ ﺍﻟﺸ‪‬ﻰ ِﺀ ﺿ‪‬ﻌﻴﻔﹰﺎ« ﺭﺍﻏﺐ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ِ» :‬ﺍ ‪‬ﺳ ‪‬ﺘ ‪‬‬
‫ﺍﺳﺘﻀﻌﺎﻑ‪ :‬ﺿﻌﻴﻒ ﴰﺮﺩﻥ ﻭ ﻧﺎﺗﻮﺍﻥ ﺩﻳﺪﻥ‪ .‬ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﺎﻳﺪ‪» :‬ﺍﹶ ﹾﻟﺎِﺳ‪‬ﺘِﻀ‪‬ﻌﺎ ‪‬‬
‫ﻀ ‪‬ﻌ ﹶﻔ ‪‬ﻪ‪:‬ﺭ‪‬ﺁ ‪‬ﻩ ﺿ‪‬ﻌﻴﻔﹰﺎ«‪.‬‬
‫ﻀ ‪‬ﻌ ﹶﻔ ‪‬ﻪ« ﺍﻭ ﺭﺍ ﺿﻌﻴﻒ ﴰﺮﺩ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺁﻣﺪﻩ‪ِ» :‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻗﺎﻣﻮﺱ ﻭ ﺻﺤﺎﺡ ﮔﻔﺘﻪ »ِﺍ ‪‬ﺳ ‪‬ﺘ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲎ ﺍﻭ ﺭﺍ ﻧﻴﻜـﻮ ﻳﺎﻓـﺖ‬
‫ﺤ‪‬‬‫ﺴ‪‬ﻨ ‪‬ﻪ« ﻳﻌﲔ ﺍﻭ ﺭﺍ ﻧﻴﻜﻮ ﻳﺎﻓﺖ »ِﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺤ‪‬‬‫ﺩﺭ ﻣﻘﺪﻣﻪ ﺍﳌﻨﺠﻤﺪ ﺗﺼﺮﻳﺢ ﺷﺪﻩ‪ :‬ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺍﺳﺘﻔﻌﺎﻝ ﻭﺟﺪﺍﻥ ﻣﻔﻌﻮﻝ ﺍﺳﺖ ﺑﺮ ﻭﺻﻔﻰ‪ ،‬ﻣﺜﻞ »ِﺍ ‪‬ﺳ ‪‬ﺘ ‪‬‬
‫»ِﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ‪‬ﻪ« ﺍﻭ ﺭﺍ ﺑﺰﺭﮒ ﻳﺎﻓﺖ‪.‬‬
‫]ﺍﻋﺮﺍﻑ‪ .[١٥٠:‬ﭘﺴﺮ ﻣﺎﺩﺭﻡ ﻗﻮﻡ ﻧﺎﺗﻮﺍﻥ ﺩﻳﺪﻧﺪ‪ ،‬ﺧﻮﺍﺳﺘﻨﺪ ﺑﻜﺸﻨﺪﻡ‪] .‬ﻗﺼﺺ‪ .[٤:‬ﺍﻫﻞ ﺯﻣﲔ ﺭﺍ ﻓﺮﻗﻪﻫﺎ ﻛﺮﺩ ﮔﺮﻭﻫﻰ ﺭﺍ ﺿﻌﻴﻒ ﻭ ﺣﻘﲑ ﻣﻰﴰﺮﺩ‪] .‬ﺳﺒﺎﺀ‪.[٣٣:‬‬
‫‪‬ﻣﺴ‪‬ﺘ‪‬ﻌ‪‬ﻔﲔ‪ :‬ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ‪ ،‬ﺿﻌﻴﻒ ﴰﺮﺩﮔﺎﻥ‪ .‬ﺯﺑﻮﻧﺎﻥ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﺻﻮﺭﺕ ﲨﻊ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺍﻧﻔﺎﻝ‪ ،٢٦:‬ﻧﺴﺎﺀ‪ .١٢٧ ،٩٨ ،٩٧ ،٧٥:‬ﺍﺯ ﻣﻴﺎﻥ ﳘﻪ‪،‬‬
‫ﺩﻭ ﺁﻳﻪ ﺭﺍ ﻻﺯﻡ ﺍﺳﺖ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ‪:‬‬
‫ﻣﺴﺘﻀﻌﻔﲔ‬
‫]ﻧﺴﺎﺀ‪.[٩٩-٩٧:‬‬
 ‫ﻣﻮﺭﺩ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻛﺴﺎﱏ ﺍﺯ ﻣﺴﻠﻤﲔ ﺑﻮﺩﻥ ﻛﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺑﻌﺪ ﺍﺯ ﻫﺠﺮﺕ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﻣﻜﹼﻪ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮ ﺁﻧﺎﻧﻜﻪ ﻗﺪﺭﺕ ﺩﺍﺷـﺘﻨﺪ‬
‫ﻫﺠﺮﺕ ﺑﻪ ﻣﺪﻳﻨﻪ ﻭﺍﺟﺐ ﺑﻮﺩ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‪:‬ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﻣﻼﺋﻜﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻮﻳﻨﺪ‪ :‬ﺩﺭ ﭼﻪ ﻛﺎﺭ ﺑﻮﺩﻳﺪ ﺍﺯ ﺍﻣﺮ ﺩﻳﻨﺘﺎﻥ؟ ﮔﻮﻳﻨﺪ‪ :‬ﻣﺎ ﺯﺑﻮﻧﺎﻥ ﻭ ﰉ ﭼﺎﺭﮔﺎﻥ ﺑﻮﺩﱘ ﺩﴰﻨﺎﻥ ﺩﻳﻦ ﻣﺎ ﺭﺍ‬
‫ﺿﻌﻴﻒ ﴰﺮﺩﻩ ﻭ ﺍﺯ ﺍﻋﻤﺎﻝ ﺩﻳﲎ ﺑﺎﺯ ﺩﺍﺷﺘﻨﺪ )ﺍﻳﻦ ﻋﺬﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻋﺪﻡ ﺍﻋﻤﺎﻝ ﺩﻳﲎ ﻣﻰﺁﻭﺭﻧﺪ( ﻣﻼﺋﻜﻪ ﮔﻮﻳﻨﺪ‪ :‬ﻣﮕﺮ ﺯﻣﲔ ﺧﺪﺍ ﻭﺳﻴﻊ ﻧﺒﻮﺩ ﻛﻪ ﻣﻬﺎﺟﺮﺕ ﳕﻮﺩﻩ ﻭ ﺩﺭ ﺟﺎﻯ‬
‫ﻣﻨﺎﺳﱮ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﻭ ﺑﺪﻳﻦ ﺧﻮﺩ ﻋﻤﻞ ﳕﺎﺋﻴﺪ؟ ﭼﻨﲔ ﺍﺷﺨﺎﺻﻰ ﺟﺎﻳﺸﺎﻥ ﺁﺗﺶ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﮕﺮ ﺁﻥ ﰉ ﭼﺎﺭﮔﺎﻥ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﻛﻮﺩﻛﺎﻥ ﻛﻪ ﻛﻔﹼﺎﺭ ﺍﺯ ﺍﻋﻤﺎﻝ ﺩﻳﲎ ﺑﺎﺯﺷـﺎﻥ‬
‫ﻣﻰﺩﺍﺷﺖ ﻭ ﺁ‪‬ﺎ ﻧﻪ ﻋﻼﺟﻰ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺍﺯ ﺷﺮ‪ ‬ﻛﻔﹼﺎﺭ ﺩﺭ ﺍﻣﺎﻥ ﺑﺎﺷﻨﺪ ﻭ ﻧﻪ ﺭﺍﻫﻰ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺍﺯ ﺩﺳﺖ ﺁ‪‬ﺎ ﳒﺎﺕ ﻳﺎﺑﻨﺪ‪ .‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺷﺨﺎﺹ ﺑﺎﺁﻥ ﻛﻪ ﻇﺎﱂ ﺑﺮ ﻧﻔﺲ ﺍﻧﺪ ﻭ ﺍﻋﻤﺎﻝ ﺩﻳﲎ‬
‫ﻒ ﺍﻟﻠﹼ ‪‬ﻪ ﻧ‪‬ﻔﹾﺴﹰﺎ ﺍِﻟﹼﺎ ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻬﺎ«‪.‬‬
‫ﺍﳒﺎﻡ ﻧﺪﺍﺩﻩﺍﻧﺪ ﻣﻮﺭﺩ ﻋﻔﻮ ﺧﺪﺍ ﺍﻧﺪ ﻛﻪ ﻭﺍﻗﻌﹰﺎ ﻗﺪﺭﺕ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ »ﻻ ‪‬ﻳ ﹶﻜ ﻠﱢ ‪‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﻳﻚ ﻗﺎﻋﺪﻩ ﻛﻠﻰ ﺑﺪﺳﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﻛﺴﺎﱏ ﻛﻪ ﻗﺪﺭﺕ ﺩﺍﺭﻧﺪ ﺩﺭ ﺯﻣﲔ ﻭﺳﻴﻊ ﺧﺪﺍ ﺟﺎﱙ ﻭ ﳏﻠﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺯﻧﺪﮔﻰ ﳕﺎﻳﻨﺪ ﻭ‬
‫ﺍﺯ ﺍﺩﺍﻣﻪ ﺍﻋﻤﺎﻝ ﺩﻳﲎ ﺧﻮﻳﺶ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﭼﻨﲔ ﻛﺴﺎﻥ ﺍﮔﺮ ﺩﺭ ﺑﻼﺩ ﻛﻔﺮ ﻭ ﻳﺎ ﺩﺭ ﳏﻞ ﺩﻳﮕﺮ ﻛﻪ ﻗﺎﺩﺭ ﺑﻪ ﺍﳒﺎﻡ ﺍﻋﻤﺎﻝ ﺩﻳﲎ ﻧﻴﺴﺘﻨﺪ ﲟﺎﻧﻨﺪ ﻭ ﻣﺎﻧﻨﺪ ﻛﻔﹼﺎﺭ ﺯﻧﺪﮔﻰ ﻛﻨﻨﺪ ﺩﺭ ﭘﻴﺶ‬
‫ﺧﺪﺍ ﻣﻌﺬﻭﺭ ﻧﺒﻮﺩﻩ ﻭ ﺍﻫﻞ ﻋﺬﺍﺏ ﺍﻧﺪ ﻭﱃ ﺁﻧﺎﻧﻜﻪ ﻓﺎﻗﺪ ﻫﺮ ﮔﻮﻧﻪ ﻭﺳﻴﻠﻪ ﻭ ﻣﻀﻄﺮ ﻭﺍﻗﻌﻰ ﺍﻧﺪ ﮔﺮﭼﻪ ﺩﺭ ﺯﻯ‪ ‬ﻛﻔﹼﺎﺭ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩﺍﻧﺪ ﭘﻴﺶ ﺧﺪﺍ ﻣﻌﺬﻭﺭ ﺍﻧﺪ ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻣﺴﺌﻠﻪﺍﻯ ﻫﺴﺖ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﻛﺴﺎﱏ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻗﺼﻮﺭ ﺟﺎﻫﻞ ﺑﻪ ﻣﻌﺎﺭﻑ ﺩﻳﻦ ﻭ ﺍﺣﻜﺎﻡ ﺁﻥ ﻫﺴﺘﻨﺪ ﻭ ﻗﺼﻮﺭ ﺟﺎﻫﻞ ﺑﻪ ﻣﻌﺎﺭﻑ ﺩﻳﻦ ﻭ ﺍﺣﻜﺎﻡ ﺁﻥ ﻫﺴﺘﻨﺪ ﻭ ﻗﺼﻮﺭ ﻭ‬
‫ﺿﻌﻒ ﺁ‪‬ﺎ ﺑﻪ ﻭﺳﻴﻠﻪ ﻋﻮﺍﻣﻞ ﺍﻋﻤﺎﻝ ﺩﻳﲎ ﻣﻌﺬﻭﺭ ﺍﻧﺪ ﻭ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﻣﺴﺘﻀﻌﻔﻨﺪ ﻳﺎ ﻧﻪ ﺍﻋﻢ‪ ‬ﺍﺯﺁﻥ ﻛﻪ ﺍﺯ ﺍﻫﻞ ﺍﺳﻼﻡ ﺑﺎﺷﻨﺪ ﻳﺎ ﻏﲑ ﺁﻥ؟‪.‬‬
‫ﲨﻠﻪ ]ﺑﻘﺮﻩ‪ .[٢٨٦:‬ﻭ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪ .[١٥:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﭼﻨﲔ ﺍﺷﺨﺎﺻﻰ ﻣﺴﺘﻀﻌﻔﻨﺪ ﻭ ﻣﻮﺭﺩ ﻋﻔﻮ ﺧﺪﺍ ﺍﻧﺪ ﲨﻠﻪ » ‪‬ﻋﺴ‪‬ﻰ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺍ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ﹸﻔ ‪‬ﻮ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ﮔﺮ ﭼﻪ ﻓﻘﻂ ﻣﻔﻴﺪ ﺭﺟﺎﺀ ﻭ ﺍﻣﻴﺪ‬
‫ﻒ ﺍﻟﻠﹼ ‪‬ﻪ ﻧ‪‬ﻔﹾﺴﹰﺎ ﺍِﻟﹼﺎ ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻬﺎ« ﻳﻘﲔ ﺑﻪ ﻋﻔﻮ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ »ﺭﺟﻮ« ﺫﻳﻞ ﺁﻳﻪ » ‪‬ﻣﺮ‪‬ﺟ‪‬ﻮ ﹶﻥ‬
‫ﺍﺳﺖ ﻭﱃ ﲨﻠﻪ »ﻭ‪‬ﻛﺎ ﹶﻥ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹸﻔﻮ‪‬ﹰﺍ ﻏﹶﻔﹸﻮﺭﹰﺍ« ﺟﺎﻧﺐ ﺭﺍ ﺗﻘﻮﻳﺖ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺗﺄﻳﻴﺪ ﺁﻳﻪ »ﻻ ‪‬ﻳ ﹶﻜ ﻠﱢ ‪‬‬
‫ِﻟﺎﹶ ‪‬ﻣﺮِﺍﻟﻠﹼ ِﻪ« ﮔﻔﺘﻪ ﺷﺪ‪ :‬ﺁ‪‬ﺎ ﻏﲑ ﺍﺯ ﻣﺴﺘﻀﻌﻔﲔ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺍﻳﺎﺕ ﺑﺴﻴﺎﺭﻯ ﻫﺴﺖ ﻛﻪ ﻣﺆﻳﺪ ﻣﻀﻤﻮﻥ ﺁﻳﻪﺍﻧﺪ‪ ،‬ﻭ ﺑﻌﺪﹰﺍ ﺫﻛﺮ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺫﻛﺮ ﻛﻮﺩﻛﺎﻥ ﺩﺭ‬
‫ﺭﺩﻳﻒ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺑﺎﺁﻥ ﻛﻪ ﺁ‪‬ﺎ ﺍﻫﻞ ﺗﻜﻠﻴﻒ ﻧﻴﺴﺘﻨﺪ ﺑﺮﺍﻯ ﳎﺴ‪‬ﻢ ﻛﺮﺩﻥ ﺍﺳﺘﻀﻌﺎﻑ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭼﻨﺎﻧﻜﻪ ﻛﻮﺩﻛﺎﻥ ﻗﺪﺭﺕ ﺣﻴﻠﻪ ﻭ ﺍﻫﺘﺪﺍﺀ ﺳﺒﻴﻞ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﳌﻨﺎﺭ ﺣﻴﻠﻪ ﻭ ﺍﻫﺘﺪﺍﺀ‬
‫ﺳﺒﻴﻞ ﻧﺪﺍﺭﺩ‪ .‬ﺍﳌﻨﺎﺭ ﺍﺯ ﻛﺸ‪‬ﺎﻑ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺷﺎﻳﺪ ﺍﻃﻔﺎﻝ ﻣﺮﺍﻫﻖ ﻣﻨﻈﻮﺭ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﺎﺕ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﺫﻳﻞ ﻋﻨﻮﺍﻥ »ﻛﻼﻡ ﰱ ﺍﳌﺴﺘﻀﻌﻒ« ﺑﻪ ﻃﻮﺭ ﺧﻼﺻﻪ ﭼﻨﲔ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﺯ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ‪ :‬ﺟﻬﻞ ﺑﻪ ﻣﻌﺎﺭﻑ ﺩﻳﻦ ﻫﺮ ﮔﺎﻩ ﺍﺯ ﺭﻭﻯ ﻗﺼﻮﺭ ﻭ‬
‫ﺿﻌﻒ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻋﺬﺭ ﺑﺪﻳﻦ ﺑﻴﺎﻥ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻥ ﺟﻬﻞ ﺑﺪﻳﻦ ﻭ ﻫﺮ ﳑﻨﻮﻋﻴﺖ ﺍﺯ ﺍﻗﺎﻣﻪ ﺷﻌﺎﺋﺮ ﺩﻳﻦ ﺭﺍ ﻇﻠﻢ ﻣﻰﴰﺎﺭﺩ ﻛﻪ ﻣﺸﻤﻮﻝ ﻋﻔﻮ ﺧﺪﺍﺋﻰ ﻧﻴﺴﺖ‪ ،‬ﺁﻧﮕﺎﻩ‬
‫ﻣﺴﺘﻀﻌﻔﺎﻥ ﺭﺍﺍﺳﺘﺜﻨﺎ ﻛﺮﺩﻩ ﻭ ﻋﺬﺭﺷﺎﻥ ﺭﺍ ﻣﻰﭘﺬﻳﺮﺩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﻭﺻﻔﻰ ﻛﻪ ﺁ‪‬ﺎﻭ ﻏﲑ ﺁ‪‬ﺎ ﺭﺍ ﺷﺎﻣﻞ ﺍﺳﺖ ﺗﻌﺮﻳﻒ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﻋﺪﻡ ﺍﻣﻜﺎﻥ ﺩﻓﻊ ﳏﺬﻭﺭ ﺍﺳﺖ »ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴﻌ‪‬ﻮ ﹶﻥ ﺣﻴ ﹶﻠ ﹰﺔ‬
‫ﻼ« ﺍﻳﻦ ﻣﻌﲎ ﺩﺭﺑﺎﺭﻩ ﺷﺨﺼﻰ ﺻﺎﺩﻕ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﳏﻠﻰ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩ ﻭ ﺭﺍﻫﻰ ﺑﺪﺍﻧﺴﱳ ﻣﻌﺎﺭﻑ ﺩﻳﻦ ﻭ ﻳﺎ ﺍﻣﻜﺎﻥ ﻋﻤﻞ ﺑﻪ ﺁ‪‬ﺎ ﺭﺍ ﻧﺪﺍﺭﺩ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻋﻤـﻞ‬
‫‪‬ﻭ ﻻ ‪‬ﻳ ‪‬ﻬﺘ‪‬ﺪ‪‬ﻭ ﹶﻥ ﺳ‪‬ﺒﻴ ﹰ‬
‫ﺷﻜﻨﺠﻪ ﻣﺎ ﻓﻮﻕ ﻃﺎﻗﺖ ﺑﻪ ﺍﻭ ﻭﺍﺭﺩ ﻣﻰﻛﻨﻨﺪ ﻭ ﺭﺍﻫﻰ ﺑﻪ ﺧﺮﻭﺝ ﺍﺯ ﺁﻥ ﺟﺎ ﺭﺍ ﻫﻢ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻫﻜﺬﺍ ﺩﺭﺑﺎﺭﻩ ﺷﺨﺼﻰ ﻛﻪ ﻓﻜﺮﺵ ﺑﻪ ﺣﻖ ﺛﺎﺑﺖ ﻭ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﻣﻨﺘﻘﻞ ﻧﺸﺪﻩ ﻭ ﻓﻬﻤﺶ ﺑﻪ ﺁﻥ ﻧﻴﺎﻓﺘﻪ ﺑﺎﺁﻥ ﻛﻪ ﻣﻌﺎﻧﺪ ﺣﻖ ﻧﺒﻮﺩﻩ ﻭ ﺍﮔﺮ ﺣﻖ ﺑﻪ ﺍﻭ ﺭﻭﺷﻦ ﻣﻰﺷﺪ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﺩ ﻟﻴﻜﻦ‬
‫ﻋﻮﺍﻣﻞ ﳐﺘﻠﻒ ﺳﺒﺐ ﺍﺧﻔﺎﺀ ﺣﻖ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﭼﻨﲔ ﻛﺴﺎﻥ ﻣﺴﺘﻀﻌﻒ ﺍﻧﺪ ﻛﻪ ﻋﻮﺍﻣﻞ ﻣﻮﺟﺐ ﻏﻔﻠﺖ ﺁ‪‬ﺎ ﺷﺪﻩ ﻭ ﺑﺎ ﻏﻔﻠﺖ ﻗﺪﺭﺗﻰ ﻧﻴﺴﺖ‪.‬‬
‫ﻣﻘﺘﻀﻰ ﺍﻃﻼﻕ ﭼﻨﲔ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﻣﻌﲎ ﻋﻤﻮﻡ ﺍﻟﻌﻠﹼﻪ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺍﺯ ﻗﺒﻴﻞ ]ﺑﻘﺮﻩ‪ .[٢٨٦:‬ﻧﻴﺰ ﭼﻨﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻣﺮ ﻣﻐﻔﻮﻝ ﻋﻨﻪ ﺩﺭ ﻗﺪﺭﺕ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻣﺮ ﳑﻨﻮﻉ‬
‫ﻋﻨﻪ ﺩﺭ ﻭﺳﻊ ﺍﻧﺴﺎﻥ ﳕﻰﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﺁﻳﻪ ﺑﻘﺮﻩﻳﻚ ﺿﺎﺑﻂ ﻛﻠﻰ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﻓﻌﻞ ﻣﺴﺘﻨﺪ ﺑﻪ ﻛﺴﺐ ﺍﻧﺴﺎﻥ ﻧﺸﻮﺩ ﻭ ﺩﺭ ﻛﺎﺭﻯ ﻛﻪ ﺑﺮ ﺍﻭ ﳑﺘﻨﻊ ﺷﺪﻩ ﺩﺧﺎﻟﱴ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭘﺲ ﺟﻬﻞ ﺑﺪﻳﻦ ﺍﮔﺮ ﻣﺴﺘﻨﺪ ﺑﻪ‬
‫ﺗﻘﺼﲑ ﺑﺎﺷﺪ ﭘﺲ ﺟﻬﻞ ﺑﺪﻳﻦ ﺍﮔﺮ ﻣﺴﺘﻨﺪ ﺑﻪ ﺗﻘﺼﲑ ﺍﻧﺴﺎﻥ ﺷﺪ ﮔﻨﺎﻩ ﺍﺳﺖ ﻭﱃ ﺍﮔﺮ ﻣﺴﺘﻨﺪ ﺑﻪ ﻋﻮﺍﻣﻞ ﺩﻳﮕﺮ ﺷﺪ ﻛﻪ ﻣﻮﺟﺐ ﺟﻬﻞ ﻭ ﻏﻔﻠﺖ ﻭ ﺗﺮﻙ ﻋﻤﻞ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻣﺴﺘﻨﺪ ﺑﻪ ﺍﺧﺘﻴﺎﺭ‬
‫ﺐ ﺑﺮ ﻋﻠﻴﻪ ﺍﻭ ﺍﺳﺖ ﻭﱃ ﺁﻧﮕﺎﻩ ﻛﻪ ﻛﺴﱮ ﻧﻜﺮﺩ ﻧﻪ ﺑﺮ ﻟﻪ ﺍﻭ ﺍﺳﺖ ﻭ ﻧﻪ ﺑﺮ ﻋﻠﻴﻪ ﺍﻭ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺎ‬
‫ﺴ ‪‬‬
‫ﺐ ﺑﺮﻟﹶﻪ ﺍﻭ ﻭ ﻣ‪‬ﺎ ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬‬
‫ﺷﺨﺺ ﻧﻴﺴﺖ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﴰﺮﺩﻩﺍﻧﺪ ﳕﻰﺷﻮﺩ ﺁﺭﻯ ﻣﺎ ﹶﻛ ‪‬‬
‫ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﺴﺘﻀﻌﻒ ﺩﺳﺖ ﺧﺎﱃ ﺍﺳﺖ ﻧﻪ ﭼﻴﺰﻯ ﺑﺮ ﻟﻪ ﺍﻭ ﺍﺳﺖ ﻭ ﻧﻪ ﺑﺮ ﻋﺎﻳﻪ ﺍﻭ‪) ...‬ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﺭﻭﺍﻳﺎﺗﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻘﻞ ﺷﺪﻩ ﺳﻪ ﻗﺴﻤﺖ ﺍﻧﺪ‪.‬‬
‫‪ -١‬ﻣﺴﺘﻀﻌﻔﺎﻥ ﻗﺎﺻﺮﺍﻥ ﻭ ﺍﺑﻠﻬﺎﻥ ﺍﻧﺪ‪.‬‬
‫ﻼ« ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫‪ -٢‬ﺍﻫﻞ ﺳﻨﺖ ﺍﻧﺪ ﻛﻪ ﺣﺠﺖ ﺑﺮ ﺁ‪‬ﺎ ﲤﺎﻡ ﻧﺸﺪﻩ‪ .‬ﺍﻳﻦ ﺩﻭ ﮔﺮﻭﻩ ﻣﺼﺪﺍﻕ »ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴﻌ‪‬ﻮ ﹶﻥ ﺣﻴ ﹶﻠ ﹰﺔ ‪‬ﻭ ﻻ ‪‬ﻳﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭ ﹶﻥ ﺳ‪‬ﺒﻴ ﹰ‬
‫‪ -٣‬ﻫﺮ ﻛﻪ ﺍﺧﺘﻼﻑ ﻣﺮﺩﻡ ﺭﺍ ﺑﺪﺍﻧﺪ ﻣﺴﺘﻀﻌﻒ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻚ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺳﻪ ﮔﺮﻭﻩ ﺭﺍ ﺑﻪ ﺗﺮﺗﻴﺐ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫ﺻﻞﱢ ﻓﹶﺘ‪‬ﺼ‪‬ﻠﹼﻰ ﻻ ﺗ‪‬ﺪ‪‬ﺭﻯ‬
‫‪ -١‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﺎﻟﺪ ﮔﻮﻳﺪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﻣﺴﺘﻀﻌﻔﲔ ﭘﺮﺳﻴﺪﻡ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶﻟﹾﺒ‪‬ﻠﹶﻬﺎ ُﺀ ﰱ ﺧﺪﺭﻫﺎ ‪‬ﻭ ﺍﻟﹾﺨﺎ ِﺩ ‪‬ﻡ ﺗ‪‬ﻘﹸﻮ ﹸﻝ ﻟﹶﻬﺎ ‪‬‬
‫ﱏ ﻭ‪‬ﺍﻟﺼ‪ِ‬ﺒﻰ‪ ‬ﻭ‪‬ﺍﻟﺼ‪‬ﻐﲑ‪ ،‬ﻫﺆ‪‬ﻻ ِﺀ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺘ‪‬ﻀ‪‬ﻌ‪‬ﻔﹸﻮ ﹶﻥ‪ «...‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﺝ ‪ ٢‬ﺑﺎﺏ ‪ ٣‬ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ‬
‫ﲑ ﺍﻟﹾﻔﺎ ﱡ‬
‫ﺖ ﻟﹶﻪ‪ ،‬ﻭ ﺍﻟﹾﻜﹶﺒ ‪‬‬
‫ﺐ ﺍﻟﱠﺬﻯ ﻻ ﻳ‪‬ﺪ‪‬ﺭﻯ ﺍِﻟﹼﺎ ﻣﺎ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ ﻟﹶﻬﺎ ‪‬ﻭ ﺍ ﹾﻟﺠ‪‬ﻠﻴ ‪‬‬
‫ﺍِﻟﹼﺎ ﻣﺎ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﺴﺘﻀﻌﻔﺎﻥ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺯﻧﺎﻥ ﺍﺑﻠﻪ ﻭ ﻛﻢ ﻋﻘﻞ ﺩﺭ ﭘﺮﺩﻩﻫﺎ ﻭ ﻣﻨﺎﺯﻝ ﺧﻮﻳﺶ ﻭ ﺯﻥ ﺧﺪﻣﺘﻜﺎﺭﻯ ﻛﻪ ﻣﻰﮔﻮﺋﻰ ﳕﺎﺯ ﲞﻮﺍﻥ‪ ،‬ﳕﺎﺯ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﺟﺰ ﺁﻧﭽﻪ ﮔﻔﱴ ﳕﻰﻓﻬﻤﺪ‪ ،‬ﻭﺁﻥ‬
‫ﻛﻪ ﺍﺯ ﺑﻼﺩ ﺩﻳﮕﺮ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺟﺰ ﺁﻧﭽﻪ ﺑﮕﻮﺋﻰ ﳕﻰﻓﻬﻤﺪ‪ ،‬ﻭ ﭘﲑ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﻛﻮﺩﻙ‪ ،‬ﻭ ﺻﻐﲑ‪ ،‬ﻣﺴﺘﻀﻌﻒ ﺍﻳﻨﺎﻥ ﺍﻧﺪ‪...‬‬
‫ﺴﺘ‪‬ﻄﻴ ‪‬ﻊ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺟﺎ ِﻝ ‪‬ﻭ ﺍﻟﻨ‪‬ﺴﺎ ِﺀ« ﭘﺮﺳﻴﺪﻡ ﻓﺮﻣﻮﺩ‪ » :‬ﻫﻮ‪‬ﺍﻟﱠﺬﻯ ﻻ ‪‬ﻳ ‪‬‬
‫‪ -٢‬ﺍﻳﻀﹰﺎ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺯﺭﺍﺭﻩ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﻗﻮﻝ ﺧﺪﺍﻭﻧﺪ »ﺍِﻟﹼﺎ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺘ‪‬ﻀ‪‬ﻌ‪‬ﻔ ‪‬‬
‫ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ‪‬ﺮ ﹶﻓ ‪‬ﻴ ﹸﻔ ‪‬ﺮ ‪‬ﻭ ﻻ ‪‬ﻳﻬ‪‬ﺘ‪‬ﺪﻯ ﺳ‪‬ﺒﻴ ﹶﻞ ﺍﻟﹾﺎﳝﺎﻥِ‪ ،‬ﻭ ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴ ‪‬ﻊ ﹶﺍ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻭ ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴ ‪‬ﻊ ﹶﺍ ﹾﻥ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ‪ .‬ﺍﻟﺼ‪‬ﺒ‪‬ﻴﺎ ﹸﻥ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺟﺎ ِﻝ ‪‬ﻭ ﺍﻟﻨ‪‬ﺴﺎ ُﺀ ﻋ‪‬ﻠﻰ ِﻣﹾﺜ ِﻞ ﻋ‪‬ﻘﹸﻮ ِﻝ ﺍﻟﺼ‪‬ﺒﻴﺎ ِﻥ ِﻣﺮ‪‬ﻓﹸﻮﻉ‪ ‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ﹶﻘ ﹶﻠ ‪‬ﻢ« ﺍﻳﻦ‬
‫ﺭﻭﺍﻳﺖ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﳌﺴﺘﻀﻌﻒ ﻭ ﺩﺭ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﺝ ‪ ٢‬ﺑﺎﺏ ‪ ٣‬ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻥ ﻧﻈﲑ ﺭﻭﺍﻳﺖ ﺳﺎﺑﻖ ﻣﻰﺑﺎﺷﺪ ﺑﻪ ﺍﺿﺎﻓﻪ ﺍﻳﻨﻜﻪ‪ :‬ﻗﻠﻢ ﺍﺯ ﺁ‪‬ﺎ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻼ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴﻌ‪‬ﻮ ﹶﻥ ﺣﻴﻠﹶـ ﹶﺔ‬
‫ﲔ‪ ....‬ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴﻌ‪‬ﻮ ﹶﻥ ﺣﻴ ﹶﻠ ﹶﺔ ‪‬ﻭ ﻻ ‪‬ﻳﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭ ﹶﻥ ‪‬ﺳﺒﻴ ﹰ‬
‫‪ -٣‬ﺑﺎﺯ ﺩﺭ ﳘﺎﻥ ﺗﻔﺴﲑ ﺍﺯ ﺯﺭﺍﺭﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﻩ »ﺍﹶﻟﹾ ‪‬ﻤﺴ‪‬ﺘ‪‬ﻀ‪‬ﻌ‪‬ﻔ ‪‬‬
‫ﺍﻟﹾﺎﳝﺎ ِﻥ ‪‬ﻭ ﻻ ﻳ‪‬ﻜﹾ ﹸﻔﺮ‪‬ﻭ ﹶﻥ‪ .‬ﺍﻟﺼ‪‬ﺒ‪‬ﻴﺎ ﹸﻥ ‪‬ﻭ ﺍﹶﺷ‪‬ﺒﺎ ‪‬ﻩ ﻋ‪‬ﻘﹸﻮ ِﻝ ﺍﻟﺼ‪‬ﺒﻴﺎ ِﻥ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺴﺎ ِﺀ ‪‬ﻭ ﺍﻟﱢﺠﺎ ِﻝ« ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﺎ ﻛﻤﻰ ﺗﻔﺎﻭﺕ ﻟﻔﻈﻰ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﻓﻮﻕ ﺍﻟﺬﻛﺮ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻣﺼﺪﺍﻕ ﻣﺴﺘﻀﻌﻒ ﺭﺍ ﻗﺎﺻﺮﺍﻥ ﻭ ﺍﺑﻠﻬﺎﻥ ﻭ ﻛﻢ ﺭﺷﺪﺍﻥ ﻣﻌﺮﰱ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﻼ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫ﺭﻭﺍﻳﺎﺗﻰ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﮔﺮﻭﻩ ﺩﻭﻡ ﻣﻰﺑﺎﺷﺪ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺫﻳ ﹰ‬
 ‫ﻒ« )ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ(‪.‬‬
‫ﻀ ‪‬ﻌ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﺑ‪‬ﻌ‪‬ﻀﹰﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﺍ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻘ ‪‬ﺒ ﹶﻠ ِﻪ ﻧﺎﺻِﺒﹰﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﻒ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺿﺮ‪‬ﻭﺏ‪ ‬ﻳ‪‬ﺨﺎِﻟ ‪‬‬
‫ﲔ ‪‬‬
‫‪ » -١‬ﻋ ‪‬ﻦ ﺍﹶﰉ ﻋ‪‬ﺒ‪‬ﺪِﺍﻟﻠﹼ ِﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﹶﺍﻧ‪ ‬ﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ ﹶﺍﻥﱠ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺘ‪‬ﻀ‪‬ﻌ‪‬ﻔ ‪‬‬
‫ﻳﻌﲎ‪ :‬ﻣﺴﺘﻀﻬﻌﻔﺎ ﭼﻨﺪ ﻗﺴﻢ ﺍﻧﺪ ﳐﺎﻟﻒ ﳘﺪﻳﮕﺮ‪ .‬ﻫﺮ ﻛﻪ ﺍﺯ ﺍﻫﻞ ﺍﺳﻼﻡ ﻧﺎﺻﱮ ﻧﺒﺎﺷﺪ ﻣﺴﺘﻀﻌﻒ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻭ ﻛﺎﰱ ﻭ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ ...:‬ﺁ‪‬ﺎ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﻗﺪﺭﺕ ﺑﻪ ﺭﺍﻩ ﺍﻋﻞ ﺣﻖ ﻧﺪﺍﺭﻧﺪ ﺗﺎ ﺑﻪ ﺣﻖ ﺩﺍﺧﻞ ﺷﻮﻧﺪ ﻭ ﻗﺪﺭﺕ‬
‫ﺑﻪ ﺗﺪﺑﲑ ﻧﺎﺻﱮﻫﺎ ﻧﺪﺍﺭﻧﺪ ﺗﺎ ﻧﺎﺻﱮ ﮔﺮﺩﻧﺪ ﺍﻳﻨﺎﻥ ﺩﺭ ﺍﺛﺮ ﺍﻋﻤﺎﻝ ﺧﲑ ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﳏﺎﺭﻣﻰ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁ‪‬ﺎ ‪‬ﻰ ﻛﺮﺩﻩ ﺩﺍﺧﻞ ‪‬ﺸﺖ ﻣﻰﺷﻮﻧﺪ ﻭﱃ ﺑﻪ ﻣﻘﺎﻡ ﺍﺑﺮﺍﺭ ﳕﻰﺭﺳﻨﺪ‪.‬‬
‫ﲨﻠﻪ ﺍﺧﲑ ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﻛﺎﰱ ﺑﺎﻯ ﺍﳌﺴﺘﻀﻌﻒ ﺩﺭ ﺣﺪﻳﺚ ‪٨‬ﻭ‪ ٩‬ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺣﺪﻳﺚ ‪‬ﻢ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻧﻪ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﺧﺪﺍ ﺍﺑﺪﹰﺍ ﺑﺎ ﴰﺎ ﭼﻨﺎﻥ ﳕﻰﻛﻨﺪ‪ .‬ﻳﻌﲎ ﺑﺎ‬
‫ﻣﺴﺘﻀﻌﻔﺎﻥ ﺩﺭ ﻳﻚ ﻣﱰﻝ ﻭ ﻣﻘﺎﻡ ﳔﻮﺍﻫﻴﺪ ﺑﻮﺩ‪.‬‬
‫‪ -٣‬ﺩﺭ ﻛﺎﰱ ﺍﺯ ﺯﺭﺍﺭﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﮔﻮﻳﺪ‪ :‬ﻣﻦ ﻭ ﺑﺮﺍﺩﺭﻡ ﲪﺮﺍﻥ ﻳﺎ ﻣﻦ ﺑﺎ ﺑﻜﲑ ﻭﺍﺭﺩ ﳏﻀﺮ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﺳﻼﻡ ﺷﺪﱘ‪ .‬ﺑﻪ ﺣﻀﺮﺗﺶ ﻋﺮﺽ ﻛﺮﺩﻡ‪ :‬ﻣﺎ ﺑﺎ ﻧﺦ ﺑﻨـﺎﺋﻰ ﺍﻧـﺪﺍﺯﻩ‬
‫ﻣﻰﮔﲑﱘ )ﺑﺮﺍﻯ ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﻣﺮﺩﻡ ﻭ ﺑﺮﺍﺋﺖ ﺍﺯ ﺁ‪‬ﺎ ﻣﻴﺰﺍﱏ ﺩﺍﺭﱘ( ﻫﺮ ﻛﻪ ﺑﺎ ﻣﺎ ﻣﻮﺍﻓﻖ ﺷﺪ ﻭ ﺑﻪ ﻭﻻﻳﺖ ﻋﻘﻴﺪﻩ ﭘﻴﺪﺍ ﻛﺮﺩ ﺧﻮﺍﻩ ﻋﻠﻮﻯ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ﺩﻭﺳﺘﺶ ﺩﺍﺭﱘ ﻭ ﻫﺮ ﻛﻪ ﳐﺎﻟﻒ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺟﺎ ِﻝ ‪‬ﻭ ﺍﻟﻨ‪‬ﺴﺎ ِﺀ ‪‬ﻭ‬
‫ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﴰﺎ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ﺍﺯ ﺍﻭ ﺑﻴﺰﺍﺭﻯ ﻣﻰﺟﻮﺋﻴﻢ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺯﺭﺍﺭﻩ ﻗﻮﻝ ﺧﺪﺍ ﺍﺯ ﻗﻮﻝ ﺗﻮ ﺭﺍﺳﺖﺗﺮ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﺍِﻟﹼﺎ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺘ‪‬ﻀ‪‬ﻌ‪‬ﻔ ‪‬‬
‫ﺍ ﹾﻟﻮِﺍ ﹾﻟﻮِﻟﹾﺪﺍ ِﻥ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﻻ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻄﻴﻌ‪‬ﻮ ﹶﻥ ﺣﻴ ﹶﻠ ﹰﺔ ‪‬ﻭ ﻻ ‪‬ﻳﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭ ﹶﻥ ﺳِﺒﻴﻼ«‪ ...‬ﻣﻘﺼﻮﺩ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻥ ﺍﺳﺖ ﻛﻪ‪ :‬ﳕﻰﺗﻮﺍﻧﻴﺪ ﺍﺯ ﻫﺮ ﻛﻪ ﺩﺭ ﻋﻘﻴﺪﻩ ﴰﺎ ﻧﺒﺎﺷﺪ ﺑﻴﺰﺍﺭﻯ ﺟﻮﺋﻴﺪ ﭼﻮﻥ ﺷﺎﻳﺪ ﺁ‪‬ﺎ‬
‫ﻣﺴﺘﻀﻌﻒ ﺑﺎﺷﻨﺪ ﻛﻪ ﭘﻴﺶ ﺧﺪﺍ ﻣﻌﺬﻭﺭ ﺍﻧﺪ‪ .‬ﻭ ﺍﺯ ﺣﺪﻳﺚ ﺩﻭﻡ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺷﺨﺎﺹ ﺩﺭ ﺍﺛﺮ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﳏﺎﺭﻡ ﻭﺍﺭﺩ ‪‬ﺸﺖ ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫‪ -٣‬ﺻﺪﻭﻕ ﻋﻠﻴﻪ ﺍﻟﺮﲪﻪ ﺩﺭ ﺧﺼﺎﻝ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﭘﺪﺭﺵ ﺍﺯ ﺟﺪﺵ ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺸﺖ ﻫـﺸﺖ ﺩﺭ ﺩﺍﺭﺩ‪ ،‬ﺩﺭﻯ ﻛـﻪ ﺍﺯ ﺁﻥ‬
‫ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺻﺪ‪‬ﻳﻘﺎﻥ ﺩﺍﺧﻞ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺩﺭﻯ ﻛﻪ ﺍﺯ ﺁﻥ ﺷﻬﻴﺪﺍﻥ ﻭ ﺻﺎﳊﺎﻥ ﻭﺍﺭﺩ ﮔﺮﺩﻧﺪ‪ ،‬ﺍﺯ ﭘﻨﺞ ﺩﺭ ﺷﻴﻌﻴﺎﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﻣﺎ ﺩﺍﺧﻞ ﻣﻰﺷﻮﻧﺪ‪ ...‬ﻭ ﺩﺭﻯ ﻛﻪ ﺍﺯ ﺁﻥ ﺳﺎﻳﺮ ﻣﺴﻠﻤﲔ ﺍﺯ‬
‫ﺍﻫﻞ ﺷﻬﺎﺩﺕ ﻻ ﺁﻟﻪ ﺍﻻ ﺍﻟﻠﹼﻪ ﺩﺍﺧﻞ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺷﺮﻃﺂﻥ ﻛﻪ ﺑﻪ ﻗﺪﺭ ﺫﺭ‪‬ﻩﺍﻯ ﺍﺯ ﺑﻐﺾ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﺩﺭ ﻗﻠﺒﺸﺎﻥ ﻧﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﺫﻳﻞ ﺁﻳﻪ ‪ ٧٣‬ﺳﻮﺭﻩ ﺯﻣﺮ ﻭ ﺩﺭ‬
‫ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٥‬ﺹ ‪ ٦٠‬ﺍﺯ ﺧﺼﺎﻝ ﺻﺪﻭﻕ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ ،‬ﻣﺎ ﺁﻥ ﺭﺍ ﺍﺯ ﺧﺼﺎﻝ ﺗﺮﲨﻪ ﻛﺮﺩﱘ‪.‬‬
‫ﺩﺭ ﻛﺎﰱ ﺝ ‪ ٢‬ﺹ ‪ ٤٠١‬ﺑﺎﺏ ﺍﻟﻀﻼﻝ ﺣﺪﻳﺚ ﺍﻭﻝ‪ ،‬ﻣﺒﺎﺣﺜﻪ ﻫﺎﺷﻢ ﺻﺎﺣﺐ ﺍﻟﱪﻳﺪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻧﺴﻠﻢ ﻭ ﺍﺑﻮ ﺍﳋﻄﺎﺏ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻫﺎﺷﻢ ﻏﲑ ﺍﻣﺎﻣﻰ ﺭﺍ ﻛﺎﻓﺮ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺑﻮﺍﳋﻄﺎﺏ‬
‫ﮔﻔﺘﻪ ﻛﻔﺮ ﺍﻭ ﺩﺭ ﺻﻮﺭﺕ ﻗﻴﺎﻡ ﺣﺠﺖ ﻭ ﺩﻟﻴﻞ ﺍﺳﺖ‪ ،‬ﻭ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﮔﻔﺘﻪ‪ :‬ﺍﮔﺮ ﻭﻻﻳﺖ ﺭﺍ ﻧﺪﺍﻧﺪ ﻭ ﺍﻧﻜﺎﺭ ﻧﻜﻨﺪ ﻛﺎﻓﺮ ﳕﻰﺷﻮﺩ ﺑﺎﻻﺧﺮﻩ ﻣﻄﻠﺐ ﺭﺍ ﭘﻴﺶ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﻫﺎﺷﻢ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ ﻛﻪ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻰﺧﻮﺍﻫﺪ ﺩﺭ ﻋﻘﻴﺪﻩ ﳏﻤﺪﺑﻦ ﻣﺴﻠﻢ ﺑﺎﺷﻨﺪ ﻳﻌﲎ ﺍﮔﺮ ﻛﺴﻰ ﺍﻣﺎﻣﺖ ﻧﺪﺍﻧﺪ ﻭ ﺍﻧﻜﺎﺭ ﻧﻜﻨﺪ ﻛﺎﻓﺮ ﳕﻰﺷﻮﺩ‪.‬‬
‫ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﻛﺴﻰ ﺍﺧﺘﻼﻑ ﻣﺮﺩﻡ ﺭﺍ ﺑﺪﺍﻧﺪ ﻣﺴﺘﻀﻌﻒ ﻭ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﻣﺴﺘﻀﻌﻒ ﻭ ﻣﻌﺎﱏ ﺍﻻﺧﺒﺎﺭ ﻭ ﻏﲑﻩ ﺍﺣﻠﺪﻳﺜﻰ ﺩﺭﺍﺑﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ‬
‫ﻒ« ‪.‬‬
‫ﻀ ‪‬ﻌ ٍ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺲ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺱ ﹶﻓ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻑ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻑ ﺍِﺧ‪‬ﺘِﻼ ‪‬‬
‫ﻓﻮﻕ ﺍﻟﺬﻛﺮ ﺍﺯ ﺍﺑﻦ ﻣﺴﻜﺎﻥ ﺍﺯ ﺍﰉ ﺑﺼﲑ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ‪ » :‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺤﺠ‪ ‬ﹸﺔ ﹶﻓﺴ‪‬ﻤِﻌ‪‬ﺘ‪‬ﻬﺎ ﹸﺍ ﹸﺫ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ﻭ‪‬ﻋﺎﻫﺎ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ«‪ .‬ﺑﻘﻴﻪ ﻣﻄﻠﺐ ﺩﺭ »ﻛﻔﺮ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﻑ ﻋ‪‬ﻠﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ﹶﻠ ‪‬ﻐ ‪‬ﺘ ‪‬ﻪ ﺍ ﹾﻟ ‪‬‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٨٧‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻭ‪‬ﻻ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ِﺍ ‪‬ﺳ ‪‬ﻢ ﺍﹾﻟﺎِﺳ‪‬ﺘِﻀ‪‬ﻌﺎ ِ‬
‫_______________________________________________‬
‫ﺚ ﺿ‪‬ﻐ‪‬ﺜﹰﺎ‪ :‬ﺧ ﹶﻠ ﹶﻄ ‪‬ﻪ« ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻛﺴﺮ )ﺽ( ﺩﺳﺘﻪ ﻋﻠﻒ ﺧﺸﻚ‪ ،‬ﺩﺳﺘﻪ ﺗﺮﻛﻪ ﻳﺎ ﺗﺮﻛﻪ ﻧﺮﻡ ﻳﺎ‬
‫ﺚ ﺍ ﹾﻟﺤ‪‬ﺪﻳ ﹸ‬
‫ﺿ ‪‬ﻐ ﹶ‬
‫ﺿﻐﺚ = ﺑﻪ ﻓﺘﺢ )ﺽ( ﳐﻠﻮﻁ ﻛﺮﺩﻥ » ‪‬‬
‫ﺩﺳﺘﻪ ﺭﳛﺎﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺍﻣﺮ ﳐﺘﻠﻂ ﻭ ﺣﺪﻳﺚ ﳐﺘﻠﻂ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺑﻪ ﻣﻌﲎ ﺍﺧﲑ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ‪.‬‬
‫]ﺹ‪ .[٤٤:‬ﻳﻌﲎ ﺩﺳﺘﻪ ﻋﻠﻒ ﺧﺸﻚ ﻳﺎ ﺗﺮﻛﻪ ﺑﺮ ﮔﲑ ﻭ ﺑﺎ ﺁﻥ ﺑﺰﻥ ﻭ ﻧﻘﺾ ﻋﻬﺪ ﻣﻜﻦ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ »ﺍﻳﻮﺏ« ﮔﺬﺷﺖ‪.‬‬
‫]ﻳﻮﺳﻒ‪ .[٤٤:‬ﺍﺿﻐﺎﺙ ﲨﻊ ﺿﻐﺚ ﺑﻪ ﻣﻌﲎ ﺩﺳﺘﻪﻫﺎ ﻭ ﳐﺘﻠﻄﻬﺎ ﺍﺳﺖ ﻭ ﺍﺣﻼﻡ ﲨﻊ ﺣﻠﻢ )ﺑﺮ ﻭﺯﻥ ﻋ‪‬ﻨ‪‬ﻖ ﻭ ﻗﹸﻔﹾﻞ( ﺑﻪ ﻣﻌﲎ ﺧﻮﺍﺏ ﭘﺮﻳﺸﺎﻥ ﺍﺳﺖ ﺍﺿﺎﻓﻪ ﺍﺿﻐﺎﺙ ﺑﻪ ﺍﺣﻼﻡ ﺑﻪ ﻣﻌﲎ‬
‫»ﻣﻦ« ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ »ﺍﹶﺿ‪‬ﻐﺎﺙﹲ ِﻣ ‪‬ﻦ ﺍﹶﺣ‪‬ﻼ ٍﻡ« ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺍﺣﻼﻡ ﻣﺎ ﻗﺒﻞ ﺍﺳﺖ ﻳﻌﲎ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻣﻴﺨﺘﻪ ﻫﺎﺋﻰ ﺍﺳﺖ ﺍﺯ ﺧﻮﺍﺏﻫﺎﻯ ﭘﺮﻳﺸﺎﻥ ﻭ ﻣﺎ ﺗﻌﺒﲑ ﭼﻨﲔ ﺧﻮﺍﺏﻫﺎ ﻭﺍﻗﻒ ﻧﻴﺴﺘﻴﻢ‪.‬‬
‫ﳘﲔ ﻃﻮﺭ ﺍﺳﺖ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪ .[٥:‬ﻛﻪ ﺩﺭ »ﺷﻌﺮ« ﻣﺸﺮﻭﺣﹰﺎ ﮔﺬﺷﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻣﻌﲎ ﺍﻭﱃ ﻛﻪ ﺍﺧﺘﻼﻁ ﺑﺎﺷﺪ ﺩﺭ ﺿﻐﺚ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻟﺬﺍ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﺩﺳﺘﻪ ﻋﻠﻒ ﻛﻪ ﺗﺮ ﻭ ﺧﺸﻚ ﺑﻪ ﻫﻢ ﳐﻠﻮﻁ ﺷﺪﻩ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺨﺮ‪‬ﺟﺎ ِﻥ«‪.‬‬
‫ﺿ ‪‬ﻐﺚﹲ ِﻣ ‪‬ﻦ ﻫﺬﺍ ﻓﹶ ‪‬ﻴ ‪‬‬
‫ﺿ ‪‬ﻐﺚﹲ ِﻣ ‪‬ﻦ ﻫﺬﺍ ‪‬ﻭ ِ‬
‫ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ٥٠‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ‪‬ﺧ ﹸﺬ ِ‬
‫_______________________________________________‬
‫ﺿ‪‬ﻔﺪ‪‬ﻉ = )ﺑﺮ ﻭﺯﻥ ﺯﺑﺮﺝ ﻭ ﺟﻌﻔﺮ( ﻗﻮﺭﺑﺎﻏﻪ‪ .‬ﻭ ﺁﻥ ﺷﺎﻣﻞ ﲤﺎﻡ ﺍﻧﻮﺍﻉ ﻗﻮﺭﺑﺎﻏﻪ ﺍﺳﺖ )ﺍﻗﺮﺏ(‪ .‬ﲨﻊ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺿﻔﺎﺩﻉ ﻭ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪] .‬ﺍﻋﺮﺍﻑ‪.[١٣٣:‬‬
‫ﺁﻣﺪﻥ ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﻭ ﺗﻨﻚ ﻛﺮﺩﻥ ﺯﻧﺪﮔﻰ ﻓﺮﻋﻮﻧﻴﺎﻥ ﻳﻜﻰ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻧﻪ ﮔﺎﻧﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺗﺴﻊ« ﻭ »ﺟﺮﺍﺩ« ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﻏﲑﻩ ﻭ ﺍﺯ ﺣﺪﻳﺚ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﺩﺭ ﻃﻌﺎﻡ ﻭ ﺷﺮﺍﺏ ﻓﺮﻋﻮﻧﻴﺎﻥ ﭘﺪﻳﺪﺍﺭ ﺷﺪﻧﺪ‪ ،‬ﺧﺎﻧﻪ ﻫﺎﻳﺸﺎﻥ ﻭ‬
‫ﺑﻨﺎﻫﺎﻳﺸﺎﻥ ﭘﺮ ﺍﺯ ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﮔﺮﺩﻳﺪ‪ ،‬ﻫﻴﭻ ﻛﺲ ﻟﺒﺎﺳﻰ‪ ،‬ﻇﺮﰱ‪ ،‬ﻃﻌﺎﻣﻰ ﻭ ﺷﺮﺍﰉ ﺑﺎﺯ ﳕﻰﻛﺮﺩ ﻣﮕﺮ ﺩﺭ ﺁﻥ ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﻣﻰﺩﻳﺪ‪ ،‬ﺑﺪﻳﻜﻬﺎﻳﺸﺎﻥ ﻣﻰﺍﻓﺘﺎﺩ ﻭ ﻃﻌﺎﻡ ﺭﺍ ﻓﺎﺳﺪ ﻣﻰﻛﺮﺩ‪ ،‬ﻣﺮﺩ ﺗﺎ‬
‫ﭼﺎﻧﻪﺍﺵ ﺩﺭ ﻣﻴﺎﻥ ﻭﺯﻏﻬﺎ ﻣﻰﻧﺸﺴﺖ ﻭ ﭼﻮﻥ ﻣﻰﺧﻮﺍﺳﺖ ﺳﺨﻦ ﮔﻮﻳﺪ ﻗﻮﺭﺑﺎﻏﻪ ﺑﻪ ﺩﻫﺎﻧﺶ ﻣﻰﺟﻬﻴﺪ ﻭ ﭼﻮﻥ ﺩﻫﺎﻧﺶ ﺭﺍ ﺑﺮﺍﻯ ﮔﺬﺍﺷﱳ ﻟﻘﻤﻪ ﺑﺎﺯ ﻣﻰﻛﺮﺩ ﻗﻮﺭﺑﺎﻏﻪ ﭘﻴﺶ ﺍﺯ ﻟﻘﻤﻪ ﺩﺭ‬
‫ﺩﻫﺎﻧﺶ ﻣﻰﺭﻓﺖ‪ ،‬ﺗﺎ ﺑﺎﻻﺧﺮﻩ ﺷﻜﺎﻳﺖ ﭘﻴﺶ ﻣﻮﺳﻰ ﺑﺮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺩﻓﻊ ﺁﻥ ﺭﺍ ﲞﻮﺍﻫﺪ ﻭ ﻭﻋﺪﻩ ﺩﺍﺩﻧﺪ ﻛﻪ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﺩﺳﺖ ﺍﺯ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺮ ﺩﺍﺭﻧﺪ ﻭﱃ ﺑﻌﺪﹰﺍ ﺑﻪ ﻗﻮﻝ ﺧﻮﺩ‬
‫ﻭﻓﺎ ﻧﻜﺮﺩﻧﺪ‪.‬‬
‫ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺫﻳﻞ ﻟﻐﺖ ﻭﺯﻍ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺁﻥ ﺑﻼﻫﺎﻯ ﺩﻭﻣﲔ ﺍﻫﻞ ﻣﺼﺮ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻏﺮﻣﺎﻳﺶ ﻣﻮﺳﻰ ﺑﺮ ﺁ‪‬ﺎ ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﺑﻠﻴ‪‬ﻪ ﻭﺯﻏﻬﺎ ﺑﻮﺩ ﻛﻪ ﲤﺎﻣﻰ ﺯﻣﲔ ﻣﺼﺮ ﺍﺯ‬
‫ﺁ‪‬ﺎ ﳑﻠﻮ‪ ‬ﮔﺸﺘﻪ‪ ،‬ﲤﺎﻣﻰ ﳑﻠﻜﺖ ﺍﺯ ﺭﺍﺋﺤﻪ ﻛﺮﳝﻪ ﺁ‪‬ﺎ ﻣﺸﻤﺌﺰ ﮔﺸﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ‪ ٨‬ﺍﺯ ﺑﻨﺪ ‪ ٢‬ﺗﺎ ‪ ١٦‬ﺟﺮﻳﺎﻥ ﻗﻮﺭﺑﺎﻏﻪﻫﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﳘﻪ ﺟﺎ ﺭﺍ ﭘﺮ ﻛﺮﺩﻧﺪ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺩﻧﻴﺎ ﻳﻚ ﻣﻮﺍﺯﻧﻪ ﻋﺠﻴﺐ ﺑﺮ ﻗﺮﺍﺭ ﺍﺳﺖ ﻭ ﺗﻮﻟﻴﺪﺍﺕ ﰉ ﺟﺎ ﺭﺍ ﻛﻨﺘﺮﻝ ﻣﻰﻛﻨﺪ ﻭ ﮔﺮﻧﻪ ﳑﻜﻦ ﺍﺳﺖ ﺯﺍﺩ ﻭ ﻭﻟﺪ ﻳﻚ ﻣﻴﻜﺮﺏ ﺩﺭ ﻣﺪﺕ ﻛﻤﻰ ﺷﻬﺮﻯ ﺭﺍ ﭘﺮ ﻛﻨﺪ ﻭ‬
‫ﺯﻧﺪﮔﻰ ﺭﺍ ﳐﺘﻞ ﮔﺮﺩﺍﻧﺪ ﻇﺎﻫﺮﹰﺍ ﺁﻥ ﺭﻭﺯ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺩﺭ ﺗﻮﻟﻴﺪ ﻗﻮﺭﺑﺎﻏﻪ ﺩﺭ ﻣﺼﺮ ﺍﻳﻦ ﻣﻮﺍﺯﻧﻪ ﺑﻪ ﻫﻢ ﺧﻮﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
 ‫ﺿﻠﻞ = ﺿﻼﻝ ﻭ ﺿﻼﻟﺖ ﺑﻪ ﻣﻌﲎ ﺍﳓﺮﺍﻑ ﺍﺯ ﺣﻖ ﺍﺳﺖ‪] .‬ﺍﻧﻌﺎﻡ‪ .[٧٤:‬ﻣﻦ ﺗﻮ ﺭﺍ ﻭ ﻗﻮﻣﺖ ﺭﺍ ﺩﺭ ﺍﳓﺮﺍﻑ ﻭ ﮔﻤﺮﺍﻫﻰ ﺁﺷﻜﺎﺭ ﻣﻰﺑﻴﻨﻢ‪ .‬ﻳﻌﲎ ﺍﳓﺮﺍﻑ ﺍﺯ ﺭﺍﻩ ﺣﻖ‪.‬‬
‫ﻣﻌﲎ ﺁﻥ ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻫﺪﺍﻳﺖ ‪‬ﺘﺮ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻗﺼﺺ‪.[٨٥:‬‬
‫ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪» :‬ﺍﻟﻀ‪‬ﻼ ﹸﻝ‪ :‬ﹶﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ﹸﻝ ‪‬ﻋ ِﻦ ﺍﻟﻄﱠﺮﻳ ِﻖ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺘ‪‬ﻘﻴ ِﻢ ‪‬ﻭ ﻳ‪‬ﻀﺎﺩ‪ ‬ﻩ ﺍﹶ ﹾﻟﻬِﺪﺍ‪‬ﻳ ﹸﺔ«‬
‫ﻗﻮﻝ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ‪‬ﺎﻳﻪ ﻧﻴﺰ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰ ﻫﻼﻛﺖ‪ ،‬ﻭ ﮔﻢ ﺷﺪﻥ‪ ،‬ﺑﺎﻃﻞ ﻭ ﻓﻀﻴﺤﺖ ﺭﺍ ﺍﺯ ﻣﻌﺎﱏ ﺿﻼﻝ ﴰﺮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻳﻦﻫﺎ ﻻﺯﻡ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ‬
‫ﺍﺳﺖ ﻛﻪ ﳘﺎﻥ ﺍﳓﺮﺍﻑ ﺑﺎﺷﺪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻴﺰﮔﺎﻫﻰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﺜﻞ ]ﻳﻮﻧﺲ‪ .[٣٢:‬ﻛﻪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﺑﻪ ﻣﻌﲎ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﺍﳓﺮﺍﻑ ﺍﺯ ﺣﻖ ﻣﻰﺑﺎﺷﺪ ﻭ ﻧﻈﲑ ]ﺳﺠﺪﻩ‪ .[١٠:‬ﻳﻌﲎ ﺯﻣﺎﻧﻴﻜﻪ ﺩﺭ ﺯﻣﲔ ﮔﻢ ﺷﺪﱘ ﻭ ﭘﻮﺳﻴﺪﱘ ﻭ ﺧﺎﻙ‬
‫ﺷﺪﱘ ﺁﻳﺎ ﺩﺭ ﺧﻠﻘﺖ ﺟﺪﻳﺪﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ؟ ﻧﻈﲑ ]ﺍﺳﺮﺍﺀ‪] ،[٤٩:‬ﺍﺳﺮﺍﺀ‪.[٩٨:‬‬
‫* ﺍﺿﻼﻝ‪ :‬ﻣﻨﺤﺮﻑ ﻛﺮﺩﻥ‪ .‬ﮔﻤﺮﺍﻩ ﳕﻮﺩﻥ‪] .‬ﻃﻪ‪] ،[٧٩:‬ﻃﻪ‪ .[٨٥:‬ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺷﻴﻄﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ]ﺭﻭﻡ‪ .[٢٩:‬ﺑﻌﺪﹰﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨـﻪ‬
‫ﻣﺸﺮﻭﺣ ﹰﺎ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪ .‬ﻭ ﺩﺭﺑﺎﺭﻩ ﺷﻴﻄﺎﻥ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻧﺴﺎﺀ‪.[٦٠:‬‬
‫* ﺿﺎﻝﹼ‪ :‬ﻣﻨﺤﺮﻑ ﺍﺯ ﺣﻖ‪ .‬ﮔﻤﺮﺍﻩ ]ﻣﻄﻔﹼﻔﲔ‪] ،[٣٢:‬ﺿﺤﻰ‪ .[٧:‬ﺩﺭﺑﺎﺭﻩ ﻧﺴﺒﺖ ﺿﻼﻟﺖ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻭ ﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭ ﻧﻴﺰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺳﻮﺭﻩ ﲪﺪ ﺑﻌـﺪﹰﺍ‬
‫ﺗﻮﺿﻴﺢ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬
‫* ﺍﺿﻞﹼ‪ :‬ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺍﺳﺖ‪] .‬ﻣﺎﺋﺪﻩ‪.[٦٠:‬‬
‫* ﺗﻀﻠﻴﻞ‪:‬ﻣﻨﺤﺮﻑ ﻛﺮﺩﻥ ﻭ ﮔﻤﺮﺍﻩ ﻭ ﺿﺎﻳﻊ ﳕﻮﺩﻥ ]ﻓﻴﻞ‪ .[٢:‬ﺁﻳﺎ ﺣﻴﻠﻪ ﺁ‪‬ﺎ‪ ،‬ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺍﳓﺮﺍﻑ ﻭ ﺗﺒﺎﻫﻰ ﻗﺮﺍﺭ ﻧﺪﺍﺩ؟ﻳﻌﲎ ﺁ‪‬ﺎ ﺗﺪﺑﲑ ﻭﻳﺮﺍﱏ ﻣﻜﹼﻪ ﺭﺍ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺪﺑﲑﺷﺎﻥ ﺭﺍ ﺗﺒﺎﻩ‬
‫ﺿﻠﱠ ﹶﻞ ﹶﻛ ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ«‪ .‬ﻣﺼﺪﺭ ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺍﺳﺖ‪.‬‬
‫ﺳﺎﺧﺖ‪ .‬ﺁﻥ ﮔﺎﻩ ﻛﻪ ﺣﻴﻠﻪ ﻛﺴﻰ ﺭﺍ ﺗﺒﺎﻩ ﻭ ﻣﻨﺤﺮﻑ ﻛﻨﻨﺪ ﮔﻮﻳﻨﺪ‪ » :‬‬
‫ﻧﻈﺮﻯ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ‬
‫* ]ﺑﻘﺮﻩ‪ .[٢٨٢:‬ﺿﻼﻟﺖ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻧﺴﻴﺎﻥ ﺍﺳﺖ ﺑﻪ ﻗﺮﻳﻨﻪ » ﹶﻓ‪‬ﺘ ﹶﺬﻛﱢ ‪‬ﺮ« ﻭ ﺁﻥ ﺍﳓﺮﺍﻑ ﺩﺭ ﻳﺎﺩﺁﻭﺭﻯ ﺍﺳﺖ‪ .‬ﲪﺰﻩ ﻛﻪ ﻳﻜﻰ ﻳﺎﺩﺁﻭﺭﻳﺎﺳﺖ‪ .‬ﲪﺰﻩ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻗﺮ‪‬ﺍﺀ ﺍﺳﺖ »ِﺍﻥﱠ‬
‫ﻀﻞﱠ« ﺭﺍ ﺷﺮﻃﻴ‪‬ﻪ ﺧﻮﺍﻧﺪﻩ ﻭﱃ ﺩﻳﮕﺮﺍﻥ ﺁﻥ ﺭﺍ ﺑﻪ ﻓﺘﺢ ﺍﻟﻒ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺁﻥ ﻋﻠﺖ ﺑﻮﺩﻥ ﺩﻭ ﻧﻔﺮ ﺯﻥ ﺑﻪ ﺟﺎﻯ ﻳﻚ ﻣﺮﺩﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﺩﻭ ﻣﺮﺩ ﻧﺒﻮﺩ ﻳﻚ ﻣﺮﺩ ﻭ ﺩﻭ ﺯﻥ ﺷـﺎﻫﺪ‬
‫‪‬ﺗ ِ‬
‫ﺑﮕﲑﻳﺪ ﺗﺎ ﺩﺭ ﺻﻮﺭﺕ ﻧﺴﻴﺎﻥ ﻳﻜﻰ ﺁﻥ ﺩﻳﮕﺮﻳﺒﻪ ﻭﻯ ﺗﺬﻛﹼﺮ ﺩﻫﺪ ﻭ ﻳﺎﺩﺁﻭﺭ ﺷﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰﺷﻮﺩ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﻓﺮﺍﻣﻮﺷﻰ ﺩﺭ ﺯﻧﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻣﻰﺷﻮﺩ‪:‬‬
‫ﺁﻥ ﺭﺍ ﺷﺮﻁ ﺧﻮﺍﻧﺪ ﻭ ﺿﻼﻝ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﳓﺮﺍﻑ ﺩﺍﻧﺴﺖ ﻳﻌﲎ‪ :‬ﺍﮔﺮ ﻳﻜﻰ ﺍﺭ ﺍﺩﺍﻯ ﺷﻬﺎﺩﺕ ﻣﻨﺤﺮﻑ ﮔﺮﺩﻳﺪ ﻭ ﻓﺮﻳﻔﺘﻪ ﺷﺪ ﺩﻳﮕﺮﻯ ﺍﻭ ﺭﺍ ﻣﺘﺬﻛﺮ ﮔﺮﺩﺍﻧﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﺎﻧﺪ ﺍﻳﻦ‬
‫ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺣﺴﺎﺳﺎﺕ ﺩﺭ ﺯﻥ ﻏﻠﺒﻪ ﺩﺍﺭﺩ ﺷﺎﻳﺪ ﺍﻭ ﺭﺍ ﮔﻮﻝ ﺯﺩﻩ ﻭ ﺑﻪ ﺗﺮﻙ ﺷﻬﺎﺩﺕ ﻳﺎ ﺗﻐﻴﲑ ﺁﻥ ﻭﺍﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻌﲎ ﺩﺭ ﺻﻮﺭﺕ ﻓﺘﺢ ﺍﻟﻒ ﻧﻴﺰ ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬
‫* ﻟﻔﻆ ﺿﻼﻝ ﺩﺭ ﺁﻳﺎﺕ ﺑﺎ ﭼﻬﺎﺭ ﻭﺻﻒ‪ :‬ﻣﺒﲔ‪ ،‬ﺑﻌﻴﺪ‪ ،‬ﻗﺪﱘ‪ ،‬ﻛﺒﲑ‪ ،‬ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﻌﺎﻡ‪] ،[٧٤:‬ﺍﺑﺮﺍﻫﻴﻢ‪] ،[١٨:‬ﻳﻮﺳﻒ‪] ،[٩٥:‬ﻣﻠﻚ‪.[٩:‬‬
‫ﺍﻳﻦ ﻭﺻﻔﻬﺎ ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ ﺻﺪﺭ ﺁﻳﺎﺕ ﺍﺳﺖ ﻭ ﻭﺻﻒ ﺑﻌﻴﺪ ﻧﻮﻋﹰﺎ ﺩﺭﺑﺎﺭﻩ ﺷﺮﻙ ﻭ ﻛﻔﺮ ﺑﻪ ﻗﻴﺎﻣﺖ ﻭ ﻛﻔﺮ ﺑﻪ ﺧﺪﺍ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺷﻮﺭﻯ‪] ،[١٨:‬ﻧﺴﺎﺀ‪ .[١١٦:‬ﻭ ﻧﻴـﺰ‬
‫ﻓﺮﻣﻮﺩﻩ‪] :‬ﻧﺴﺎﺀ‪.[١٣٦:‬‬
‫* ]ﺿﺤﻰ‪ .[٧-٦:‬ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ‪ .‬ﻧﻈﲑ ﺍﻳﻦ ﻗﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺟﻮﺍﺏ ﺍﻋﺘﺮﺍﺽ ﻓﺮﻋﻮﻥ ﻛﻪ ﻳﻚ‬
‫ﻧﻔﺮ ﻗﺒﻄﻰ ﺭﺍ ﻛﺸﺘﻪﺍﻯ ﻓﺮﻣﻮﺩ‪] :‬ﺷﻌﺮﺍﺀ‪.[٢٠:‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺿﻼﻝ ﭘﻴﻮﺳﺘﻪ ﺍﳓﺮﺍﻑ ﺩﻳﲎ ﻭ ﻋﻤﻠﻰ ﻳﻌﲎ ﻛﻔﺮ ﻭ ﻣﻌﺼﻴﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺿﻼﻝ ﺍﻋﻢ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻣﻌﲎ ﺍﺳﺖ‪ ..‬ﭘﺴﺮﺍﻥ ﻳﻌﻘﻮﺏ ﻣﻰﮔﻔﺘﻨﺪ ]ﻳﻮﺳـﻒ‪[٨:‬‬
‫ﻣﻨﻈﻮﺭﺷﺎﻥ ﺍﻳﻦ ﺑﻮﺩ‪ :‬ﻛﺜﺮﺕ ﻋﻼﻗﻪ ﭘﺪﺭﻣﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻳﻮﺳﻒ ﻭ ﺑﺮﺍﺩﺭﺵ ﺑﺎ ﺁﻧﻜﻪ ﻣﺎ ﮔﺮﻭﻫﻰ ﻗﻮﻯ ﻭ ﻛﺎﺭﻛﻦ ﻫﺴﺘﻴﻢ ﺍﳓﺮﺍﻑ ﻭ ﻣﺒﺎﻟﻐﻪ ﺍﺳﺖ‪ .‬ﻫﻜﺬﺍ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﻛﺎﺭﻭﺍﻥ ﺍﺯ ﻣﺼﺮ‬
‫ﺑﻪ ﺳﻮﻯ ﻛﻨﻌﺎﻥ ﺭﻫﺴﭙﺎﺭ ﺷﺪ ﻭ ﺧﱪ ﭘﻴﺪﺍ ﺷﺪﻥ ﻳﻮﺳﻒ ﻭ ﻧﻴﺰ ﭘﲑﺍﻫﻦ ﻭﻯ ﺭﺍ ﳘﺮﺍﻩ ﺩﺍﺷﺖ‪ ،‬ﻳﻌﻘﻮﺏ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺳﻔﻴﻬﻢ ﻧﺸﻤﺎﺭﻳﺪ ﻣﻦ ﺑﻮﻯ ﻳﻮﺳﻒ ﺭﺍ ﺍﺣﺴﺎﺱ ﻣﻰﻛﻨﻢ‪ .‬ﮔﻔﺘﻨﺪ‪:‬‬
‫ﻳﻮﺳﻒ‪ .[٩٥:‬ﻳﻌﲎ ﺑﻪ ﺧﺪﺍ ﺗﻮ ﺩﺭ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﳓﺮﺍﻑ ﺩﻳﺮﻳﻦ ﺧﻮﺩ ﻫﺴﱴ ﻭ ﳘﺎﻥ ﻓﺮﻁ ﻋﻼﻗﻪ ﺑﻪ ﻳﻮﺳﻒ ﺑﻪ ﺍﻳﻦ ﺧﻴﺎﻝ ﻭ ﺍﻳﻦ ﺳﺨﻦ ﺳﺒﺐ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺿﻼﻝ ﺩﺭ ﺁﻳﻪ ﻏﺮﺿﺸﺎﻥ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﺣﺐ‪ ‬ﻳﻮﺳﻒ ﻭ ﺑﺮﺍﺩﺭﺵ ﺑﻮﺩ ﻭ ﺑﻪ ﻧﻈﺮﺷﺎﻥ ﭼﻨﺎﻥ ﻋﻼﻗﻪ ﻣﻮﺭﺩ ﻧﺪﺍﺷﺖ ﻛﻪ ﺁ‪‬ﺎ ﲨﻌﻰ‪+‬ﺕ ﻧﲑﻭﻣﻨﺪﻯ ﺑﻮﺩﻩ ﻭ ﻛﺎﺭ ﻳﻌﻘﻮﺏ ﺭﺍ ﺍﺩﺍﺭﻩ‬
‫ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻭ ﻣﻰﺑﺎﻳﺴﺖ ﭘﺪﺭﺷﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺑﻴﺸﺘﺮ ﻳﺎ ﺍﻗﻠﹼ ﹰﺎ ﻣﺜﻞ ﻳﻮﺳﻒ ﻭ ﺑﺮﺍﺩﺭﺵ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺿﻼﻟﺖ ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻙ ﺿﺎﻟﹼﹰﺎ ﹶﻓﻬ‪‬ﺪﻯ« ﺍﳓﺮﺍﻑ ﺍﺯ ﻧﺒﻮﺕ ﺍﺳﺖ ﻳﻌﲎ ﺗﻮ ﭘﻴﺎﻣﱪ ﻧﺒﻮﺩﻯ ﻭ ﺍﺯ ﭘﻴﺎﻣﱪﻯ ﻛﻨﺎﺭ ﺑﻮﺩﻯ‪ .‬ﺧﺪﺍ ﺗﻮ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﺮﺩ ﻭ ﻫﺪﺍﻳﺖ‪ ،‬ﺭﺳﺎﻟﺖ ﺩﺍﺩﻥ‬
‫ﺍﺳﺖ ﻣﺜﻞ ]ﺷﻮﺭﻯ‪ [٥٢:‬ﻭ ﺍﻳﻀ ﹰﺎ ﻣﺜﻞ ]ﻳﻮﺳﻒ‪ .[٣:‬ﻭ ]ﻫﻮﺩ‪.[٤٩:‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﭘﻴﺶ ﺍﺯ ﺭﺳﺎﻟﺖ ﭼﻴﺰﻯ ﺍﺯ ﻧﺒﻮ‪‬ﺕ ﺧﻮﺩ ﳕﻰﺩﺍﻧﺴﺖ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺁ‪‬ﺎ ﻣﻨﺤﺮﻑ ﻭ ﻛﻨﺎﺭ ﺑﻮﺩ‪ ،‬ﺗﺎ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺁﻳﺎﺕ ﻫﺪﺍﻳﺘﺶ ﻓﺮﻣـﻮﺩ ﻭ‬
‫ﺭﺳﺎﻟﺖ ﺩﺍﺩ‪ .‬ﻭ ﮔﺮﻧﻪ ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﺗﻮ ﮔﻤﺮﺍﻩ ﺑﻮﺩﻯ‪ ،‬ﺑﺪ ﻛﺎﺭ ﺑﻮﺩﻯ ﺧﺪﺍ ﻫﺪﺍﻳﺘﺖ ﳕﻮﺩ‪.‬‬
‫ﺍﻣﲔ ﺍﻻﺳﻼﻡ ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﻫﻔﺖ ﻗﻮﻝ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺁﻭﺭﺩﻩ ﻗﻮﻝ ﺍﻭﻝ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺿﺎﻝﹼ )ﻭ ﻣﻨﺤﺮﻑ( ﻳﺎﻓﺖ ﺍﺯ ﻧﺒﻮﺕ ﻭ ﺷﺮﻳﻌﱴ ﻛﻪ ﺍﻻﻥ ﺩﺍﺭﻯ ﻳﻌﲎ ﺍﺯ ﺍﻳﻦﻫﺎ‬
‫ﻏﺎﻓﻞ ﺑﻮﺩﻯ ﺑﻪ ﺁﻥ ﺩﻭ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩ ﻭ ﺁﻥ ﻗﻮﻝ ﺣﺴﻦ‪ ،‬ﺿﺤﺎﻙ‪ ،‬ﻭ ﺟﺒﺎﺋﻰ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﻗﺴﻤﱴ ﺍﺯ ﺁﻳﻪ ﺷﻮﺭﻯ ﻭ ﻳﻮﺳﻒ ﺭﺍ ﻛﻪ ﺩﺭ ﺑﺎﻻ ﻧﻘﻞ ﺷﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺏ ‪‬ﻭ ﻻ ﺍﻟﹾﺎﳝﺎ ﹸﻥ«‪ .‬ﺑﻴﻀﺎﻭﻯ ﮔﻮﻳﺪ‪ :‬ﺗﻮ ﺭﺍ ﺍﺯ‬
‫ﺖ ﺗ‪‬ﺪ‪‬ﺭﻯ ﻣ‪‬ﺎﺍﻟﹾﻜِﺘﺎ ‪‬‬
‫ﺩﺭ ﻛﺸ‪‬ﺎﻑ ﮔﻮﻳﺪ‪:‬ﻣﻌﻨﺎﻯ ﺁﻥ ﺿﻼﻝ )ﻭ ﺍﳓﺮﺍﻑ( ﺍﺯ ﻋﻠﻢ ﺷﺮﺍﻳﻊ ﻭ ﺁﻧﭽﻪ ﺑﺎ ﺷﻨﻴﺪﻥ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ‪ ،‬ﺍﺳﺖ ﻣﺜﻞ »ﻣﺎ ﹸﻛ ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍِﻟﹾﺂ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﺮﻳ ‪‬ﻌ ِﺔ«‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﻭ ﺗﻔﺴﲑ ﺍﺑﻦ‬
‫ﻋﻠﻢ ﺣﻜﻤﺘﻬﺎ ﻭ ﺍﺣﻜﺎﻡ ﺿﺎﻝﹼ )ﻭ ﻣﻨﺤﺮﻑ( ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺟﻼﻟﲔ ﮔﻔﺘﻪ‪ » :‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻙ ﺿﺎﻟﹼ ﹰﺎ ﻋ‪‬ﻤﺎ ﹶﺍ‪‬ﻧ ‪‬‬
‫ﻛﺜﲑ‪.‬‬
‫ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮﻯ ﺍﺯ ﻗﺒﻴﻞ ﺍﻳﻦ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻛﻮﺩﻛﻰ ﺩﺭ ﺷﻌﺎﺏ ﻣﻜﹼﻪ ﺭﺍﻩ ﺧﻮﺩ ﺭﺍ ﮔﻢ ﻛﺮﺩ ﻭ ﻧﻈﲑ ﺁﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻭﱃ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻛﻪ ﭼﻨﲔ ﭼﻴﺰﻫﺎﻯ ﺳﺒﻚ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻣﺎ ﺩﺭﺑﺎﺭﻩ ﻣﻮﺳﻰ ﻛﻪ ﺑﻪ ﻓﺮﻋﻮﻥ ﻓﺮﻣﻮﺩ‪» :‬ﻓﹶﻌ‪‬ﻠﹾﺘ‪‬ﻬﺎ ﺍِﺫﹰﺍ ‪‬ﻭ ﺍﹶﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﻀ‪‬ﺎﻟﹼﲔ« ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﺮﺍﺩ ﻋﺪﻡ ﻋﻠﻢ ﻭ ﻧﺪﺍﻧﺴﱳ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﻦ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻡ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﳕﻰﺩﺍﻧﺴﺘﻢ ﺑﻪ‬
‫ﻗﺘﻞ ﻗﺒﻄﻰ ﻣﻨﺠﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻭ ﻗﺘﻞ ﺧﻄﺎﺋﻰ ﻭﺍﻗﻊ ﺷﺪ‪.‬‬
 ‫ﺩﺭ ﺳﻮﺭﻩ ﻗﺼﺺ‪ :‬ﭘﺲ ﺍﺯﺁﻥ ﻛﻪ ﺍﺳﺘﻐﺎﺛﻪ ﺳﻄﻰ ﻧﻘﻞ ﺷﺪﻩ ﻣﻰﻓﺮﻣﺎﻳﺪ‪] :‬ﻗﺼﺺ‪ .[١٥:‬ﻳﻌﲎ‪ :‬ﻣﻮﺳﻰ ﺑﻪ ﺍﻭ ﻣﺸﺖ ﺯﺩ ﻭ ﺍﻭ ﺭﺍ ﻛﺸﺖ‪ .‬ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻣﻨﺎﺯﻋﻪ ﻛﻪ ﺍﻳﻦﻫﺎ ﻣﻰﻛﺮﺩﻧﺪ ﺍﺯ‬
‫ﻋﻤﻞ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻭ ﺍﻭ ﺩﴰﻦ ﻭ ﺍﺿﻼﻟﮕﺮ ﺁﺷﻜﺎﺭﻯ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﻓﺎﻉ ﺍﻭ ﺍﺯ ﺳﺒﻄﻰ ﻣﻨﺠﺮ ﺑﻪ ﻗﺘﻞ ﻗﺒﻄﻰ ﺷﺪ ﺗﺎﺭﺍﺣﺖ ﺑﻮﺩﻩ ﺍﺳﺖ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﻣﻨﺎﺯﻋﻪ ﻛﺎﺭ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻛﻪ ﭼﻨﲔ ﮔﺮﻓﺘﺎﺭﻯﻫﺎ‬
‫ﺑﻪ ﺑﺎﺭ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻋﻴﻮﻥ ﺍﺧﺒﺎﺭ ﺍﻟﺮﺿﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺣﻀﺮﺕ ﺑﻪ ﻣﺄﻣﻮﻥ ﻓﺮﻣﻮﺩ‪» :‬ﻫﺬﺍ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻞ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﺎ ِﻥ« ﻳﻌﲎ‪:‬ﺍﻳﻦ ﺍﻗﺘﺘﺎﻝ ﻛﻪ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ »ﻫﺬﺍ« ﺑﻪ ﻋﻤﻞ ﻣﻮﺳﻰ ﺭﺍﺟﻊ ﺑﺎﺷﺪ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ‪ :‬ﺍﳒﺎﻣﻴﺪﻥ ﺩﻓﺎﻉ ﺑﻪ ﻗﺘﻞ ﺍﺯ ﻛﺎﺭ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﻣﻰﺧﻮﺍﺳﺘﻢ ﻓﻘﻂ ﺍﺯ ﺳﺒﻄﻰ ﺩﻓﺎﻉ ﻛﻨﻢ ﻧﻪ ﺍﻳﻨﻜﻪ ﻗﺒﻄﻰ ﺭﺍ‬
‫ﺑﻜﺸﻢ‪.‬‬
‫ﺖ ﻧ‪‬ﻔﹾﺴﻰ ﻓﹶﺎﻏﹾﻔِﺮﱃ ﹶﻓ ‪‬ﻐ ﹶﻔ ‪‬ﺮﹶﻟ ‪‬ﻪ« ﻗﻬﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻳﺎ ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺧﺘﻢ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﺎﺩﻳﺪﻩ‬
‫ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﺫﻳﻞ ﳘﺎﻥ ﺁﻳﻪ ﺁﻣﺪﻩ‪» :‬ﻗﺎ ﹶﻝ ‪‬ﺭﺏ‪ ‬ﺍِﻧ‪‬ﻰ ﹶﻇ ﹶﻠ ‪‬ﻤ ‪‬‬
‫ﳔﻮﺍﻫﻨﺪ ﮔﺮﻓﺖ ﺑﺮﺍﻯ ﻣﻦ ﭼﺎﺭﻩﺍﻯ ﻛﻦ ﻭ ﺍﺯ ﻛﻴﺪ ﺁ‪‬ﺎ ﺧﻼﺻﻢ ﳕﺎ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍ‪ .‬ﺭﺍ ﭼﺎﺭﻩ ﻛﺮﺩ ﻛﻪ ﺑﻪ ﻣﺪﻳﻦ ﮔﺮﳜﺖ ﻭ ﺍﺯ ﻓﺮﻋﻮﻥ ﺧﻼﺹ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻘﺎﻡ ﺍﻣﺘﻨﺎﻥ ﻓﺮﻣـﻮﺩﻩ‪:‬‬
‫]ﻃﻪ‪ .[٤٠:‬ﻏﻔﺮﺍﻥ ﺑﻪ ﻣﻌﲎ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺳﺖ »ﻏﻔﺮ ﺍﻟﺸﻰﺀ‪ :‬ﺳﺘﺮﻩ«ﻏﻔﺮﺍﻥ ﺫﺗﻮﺏ ﻧﻴﺰ ﺑﺪﺍﻥ ﻣﻨﺎﺳﺒﺖ ﺍﺳﺖ‪.‬‬
‫ﻟﺬﺍ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﻣﺮﺍﺩ ﻣﻮﺳﻰ ﺍﺯ ﺿﻼﻟﺖ ﳘﺎﻥ ﻧﺪﺍﻧﺴﱳ ﻋﺎﻗﺒﺖ ﺍﻣﺮ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻯ ﻓﺮﻋﻮﻥ ﻣﻦ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻡ ﺩﺭ ﺣﺎﱃ ﻛﻪ ﳕﻰﺩﺍﻧﺴﺘﻢ ﻣﻨﺠﺮ ﺑﻪ ﻗﺘﻞ ﺧﻮﺍﻫﺪ‬
‫ﺷﺪ ﻭ ﻗﺘﻞ ﺧﻄﺎﺋﻰ ﺑﻮﺩﻩ ﻟﺬﺍ ﻋﻘﻮﺑﱴ ﺑﺮ ﻣﻦ ﻧﻴﺴﺖ‪ .‬ﻭ ﭼﻮﻥ ﺍﺯ ﴰﺎ ﺗﺮﺳﻴﺪﻡ ﻓﺮﺍﺭ ﻛﺮﺩﻡ‪.‬‬
‫ﻛﺎﺭ ﻣﻮﺳﻰ ﮔﻨﺎﻩ ﻧﺒﻮﺩ ﻟﺬﺍ ﻗﺮﺁﻥ ﺩﺭ ﻣﻘﺎﻡ ﺍﻣﺘﻨﺎﻥ »ﻓﹶ ‪‬ﻨﺠ‪‬ﻴ‪‬ﻨﺎ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐﻢ‪ «‬ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﺳﻮﺭﻩ ﻗﺼﺺ ﭘﻴﺶ ﺍﺯ ﻗﺼ‪‬ﻪ ﻗﺘﻞ ﻗﺒﻄﻰ ﺁﻣﺪﻩ ]ﻗﺼﺺ‪.[١٤:‬ﺁﻥ ﻛﻪ ﺧﺪﺍ ﭼﻨﲔ ﺗﻌﺮﻳﻔﺶ ﻛﻨﺪ‬
‫ﻗﺘﻞ ﻋﻤﺪ ﺍﺯ ﻭﻯ ﺳﺮ ﻧﺰﻧﺪ‪ .‬ﻭ ﺁﻥ ﺟﺎ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻣﻰﻛﻨﺪ‪] :‬ﺷﻌﺮﺍﺀ‪ .[١٤:‬ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻋﻘﻴﺪﻩ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﻌﻨﺎﻯ ﻟﻐﻮﻯ »ﺫﻧﺐ« ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﻭ ﻭﺧﻴﻢ‬
‫ﺍﻟﻌﺎﻗﺒﺔ ﺑﺎﺷﺪ ﻭ ﺍﻣ‪‬ﺎ ﺍﻳﻦ ﻛﻪ ﻣﻌﺼﻴﺖ ﺧﺪﺍ ﺑﺎﺷﺪ ﺩﻟﻴﻠﻰ ﻧﺪﺍﺭﱘ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺿﻼﻝ ﺧﺪﺍ ﻳﻌﲎ ﭼﻪ ؟‬
‫ﺍﺿﻼﻝ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻫﻢ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﻫﻢ ﺑﻪ ﺷﻴﻄﺎﻥ ﻭ ﻫﻢ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺍﺿﻼﻝ ﺧﺪﺍ ﺭ‪.‬ﻯ ﭼﻪ ﺷﺮﺍﻳﻄﻰ ﺍﺳﺖ ﻭ ﭼﮕﻮﻧﻪ‬
‫ﻭ ﺑﺮﺍﻯ ﻛﺪﺍﻡ ﻛﺴﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﺎﺗﻰ ﺩﺍﺭﱘ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‪] :‬ﻧﺴﺎﺀ‪] ،[٨٨:‬ﺭﻭﻡ‪] ،[٢٩:‬ﺟﺎﺛﻴﺔ‪] ،[٢٣:‬ﺍﻋﺮﺍﻑ‪] ،[١٥٥:‬ﺭﻋﺪ‪.[٣٣:‬‬
‫ﺍﺯ ﺍﻳﺖ ﻗﺒﻴﻞ ﺁﻳﺎﺕ ﺩﺭ ﻗﺮﺁﻥ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﻭﱃ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺍﻳﻦ ﺍﺿﻼﻝ ﻋﻤﻮﻣﻴ‪‬ﺖ ﻧﺪﺍﺭﺩ ﺧﺪﺍﻳﻨﺪ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻯ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﺍﺯ ﻗﺒﻴﻞ‪:‬‬
‫]ﺑﻘﺮﻩ‪] ،[٢٦:‬ﺍﺑﺮﺍﻫﻴﻢ‪] ،[٢٧:‬ﻏﺎﻓﺮ‪] ،[٣٤:‬ﻏﺎﻓﺮ‪.[٧٤:‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﺧﻮﰉ ﺭﻭﺷﻦ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺮ ﻛﺴﻰ ﺭﺍ ﺍﺿﻼﻝ ﳕﻰﻛﻨﺪ ﺑﻠﻜﻪ ﻣﻮﺭﺩ ﺍﺿﻼﻝ ﺧﺪﺍﻭﻧﺪﻯ ﻓﺎﺳﻘﺎﻥ‪ ،‬ﻇﺎﳌﺎﻥ‪ ،‬ﻣﺴﺮﻓﺎﻥ ﻭ ﻛﺎﻓﺮﺍﻥ ﺍﻧﺪ‪.‬‬
‫ﳐﺼﻮﺻﹰﺎ ﺁﻳﻪ ﺍﻭﻝ ﻛﻪ ﻣﻔﻴﺪ ﺣﺼﺮ ﺍﺳﺖ ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﭼﺮﺍ ﺁ‪‬ﺎ ﺭﺍ ﺍﺿﻼﻝ ﻣﻰﻛﻨﺪ ﺑﺎﻳﺪ ﻋﻠﺖ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺁﻥ ﮔﺮﻭﻫﻬﺎ ﺟﺴﺘﺠﻮ ﻛﺮﺩ ﻭ ﺑﺎ ﺗﺪﺑﺮ ﻭ ﺩﻗﺖ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁ‪‬ﺎ ﺑﺎ‬
‫ﺳﻮﺀ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﻃﺮﻳﻖ ﻧﺎﺣﻖ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰﻛﻨﻨﺪ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺍﺿﻼﻟﺸﺎﻥ ﻣﻰﻛﻨﺪ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺧﺪﺍﻭﻧﺪ ﺭﻭﻳﺎﻧﻨﺪﻩ ﺍﺳﺖ ﻫﺮ ﻛﻪ ﺯﻫﺮ ﺑﻪ ﻛﺎﺭ ﺁﻥ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﺪ ﻭ ﻫﺮ ﻛﻪ ﺷﻬﺪ‬
‫ﺑﻪ ﻛﺎﺭﺩ ﺁﻥ ﺭﺍ‪ .‬ﺧﺪﺍﻭﻧﺪ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﻧﲑﻭ ﻣﻰﺩﻫﺪ ﻫﺮ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺑﺪ ﺭﻭﺩ ﻭ ﻫﺮ ﻛﻪ ﺩﺭﺭﺍﻩ ﺧﻮﺏ‪.‬‬
‫ﺴ ِﺮﻑ‪ ‬ﻣﺮ‪‬ﺗﺎﺏ‪ «‬ﻫﺴﺖ‪ » :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺟﺎ ُﺀ ﹸﻛ ‪‬ﻢ‬
‫ﻀ ﱡﻞ ﺍﻟ ﻠﹼ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﻳ ِ‬
‫ﭘﺲ ﻋﻠﺖ ﺍﺿﻼﻝ ﺩﺭ ﺧﻮﺩ ﮔﻤﺮﺍﻫﺎﻥ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺑﺎﺷﺪ ﺍﺯ ﻓﺴﻖ‪ ،‬ﻇﻠﻢ ﺍﺳﺮﺍﻑ‪ ،‬ﻭ ﻛﻔﺮ‪ .‬ﺩﺭ ﺻﺪﺭ ﺁﻳﻪ »ﻛﹶﺬِﻟ ‪‬‬
‫ﻚ‪ «...‬ﺍﻳﻦ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ ﻋﺪﻡ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺁﻳﺎﺕ ﺑﻴ‪‬ﻨﺎﺕ ﻳﻮﺳﻒ‬
‫ﺚ ﺍﻟﻠﹼ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ﺭ‪‬ﺳ‪‬ﻮ ﹰﻻ ﻛﹶﺬﺍِﻟ ‪‬‬
‫ﻚ ﹸﻗ ﹾﻠ‪‬ﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻦ ‪‬ﻳ ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺕ ﻓﹶﻤﺎ ِﺯ ﹾﻟ‪‬ﺘ ‪‬ﻢ ﰱ ‪‬ﺷﻚ‪ ‬ﻣِﻤ‪‬ﺂ ﺟﺎ َﺀ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ﺣ‪‬ﺘ‪‬ﻰ ﺍِﺫﺍ ‪‬ﻫ ﹶﻠ ‪‬‬
‫ﻒ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ﹸﻞ ﺑِﺎﻟﹾﺒ‪‬ﻴ‪‬ﻨﺎ ِ‬
‫ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺽ‬
‫ﻀ ﱡﻞ ﺍﻟﻠﹼ ‪‬ﻪ ﺍﻟﹾﻜﺎﻓِﺮﻳ ‪‬ﻦ« ﺍﻳﻦ ﻃﻮﺭ ﺁﻣﺪﻩ‪» :‬ﺫِﻟ ﹸﻜ ‪‬ﻢ ﺑِﻤﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺗ‪ ‬ﹾﻔﺮ‪‬ﺣ‪‬ﻮ ﹶﻥ ﻓِﻴﺎﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﻚ ‪‬ﻳ ِ‬
‫ﻭ ﭘﻴﻮﺳﺘﻪ ﻣﺎﻧﺪﻥ ﺩﺭ ﺷﻚ‪ ‬ﻭ ﻣﻨﻘﻄﻊ ﺩﺍﻧﺴﱳ ﻭﺣﻰ ﺧﺪﺍ‪ ،‬ﺳﺒﺐ ﺍﺿﻼﻝ ﺷﺪﻩ ﺍﺳﺖ ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ »ﻛﹶﺬِﻟ ‪‬‬
‫ﺤﻖ‪ ‬ﻭ ﺑِﻤﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺗ‪ ‬ﻤﺮ‪‬ﺣ‪‬ﻮ ﹶﻥ«‪.‬‬
‫ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ﺍﹾﻟ ‪‬‬
‫ﻳﻌﲎ ﺍﺿﻼﻝ ﺧﻮﺩﭘﺴﻨﺪﻯ ﻭ ﺷﺮﻙ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻃﻮﺭﻯ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﻫﺪﺍﻳﺖ ﺭﺍ ﺑﻪ ﺧﻮﺩﺵ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ ﻭ ﺿﻼﻟﺖ ﺭﺍ ﻃﻮﺭ ﺩﻳﮕﺮ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ‪ .‬ﻣﺜﻞ ]ﺍﻋﺮﺍﻑ‪] ،[٣٠:‬ﳓﻞ‪ .[٣٦:‬ﻳﻌﲎ‬
‫ﻛﺎﺭﺷﺎﻥ ﻭ ﻛﻔﺮﺷﺎﻥ ﺿﻼﻟﺖ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﺗﺜﺒﻴﺖ ﻛﺮﺩ‪ .‬ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺁﻣﺪﻩ‪ :‬ﺁﻥﻫﺎ ﺧﻮﺩ ﺿﻼﻟﺖ ﺭﺍ ﺧﺮﻳﺪﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻫﺪﺍﻳﺖ ﮔﺮﻓﺘﻨﺪ‪] :‬ﺑﻘﺮﻩ‪] ،[١٦:‬ﺑﻘﺮﻩ‪.[١٧٥:‬‬
‫ﻭ ﺑﻪ ﻣﻨﻀﻤﻮﻥ ﺑﻌﻀﻰ ﺁﻳﺎﺕ‪ ،‬ﺧﺪﺍ ﻫﻴﭻ ﻗﻮﻣﻰ ﺭﺍ ﺍﺿﻼﻝ ﻛﻨﻨﺪﻩ ﻧﺒﻮﺩﻩ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺍﲤﺎﻡ ﺣﺠﺖ ﻭ ﺑﻴﺎﻥ ﻭﺍﻗﻌﻴ‪‬ﺖ ]ﺗﻮﺑﻪ‪.[١١٥:‬‬
‫* ]ﻓﺎﲢﻪ‪ .[٧:‬ﺍﻳﻦ ﺁﻳﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺳﻪ ﮔﺮﻭﻩ ﻧﻌﻤﺖ ﺩﺍﺩﮔﺎﻥ‪ ،‬ﻏﻀﺐ ﺷﺪﮔﺎﻥ‪ ،‬ﻭ ﮔﻤﺮﺍﻫﺎﻥ ﺗﻘﺴﻴﻢ ﻣﻰﻛﻨﺪ‪ .‬ﮔﺮﻭﻩ ﺍﻭﻝ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﻭ ﺻﺪ‪‬ﻳﻘﺎﻥ ﻭ ﺷﻬﻴﺪﺍﻥ ﻭ ﺻﺎﳊﺎﻥ‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﻫﺴﺖ ]ﻧﺴﺎﺀ‪.[٦٩:‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﻳﻬﻮﺩ‪ ،‬ﻭ ﺿﺎﻟﹼﲔ ﺍﺯ ﻧﺼﺎﺭﻯ‪ ،‬ﻛﻪ ﺍﻳﻦ ﺩﻭ ﻛﻠﻤﻪ ﺩﺭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺩﻭ ﺣﺪﻳﺚ ﺍﺯ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻭ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻭﻫﺐ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻌﻢ ﺭﺍ ﺑﻪ ﻳﻬﻮﺩ ﻭ ﺿﺎﻟﹼﲔ ﺭﺍ ﺑﻪ ﻧﺼﺎﺭﻯ ﺗﻔﺴﲑ‬
‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﺩﺭ ﳎﻤﻊ ﺭﻭﺍﻳﺖ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺭﺍ ﺍﺯ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻼﺣﻀﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﻌﲎ ﺍﻳﻦ ﺩﻭ ﻛﻠﻤﻪ ﺭﺍ ﺍﻋﻢ‪ ‬ﺍﺯ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‪ .‬ﻫﺮ ﻳﻚ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﻗﺎﺑﻞ ﲨﻊ ﻫﻢ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻓﺮﻣﺎﻳﺶ‬
‫ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺎ ﺍﺯ ﺑﺎﺏ ﺗﻄﺒﻴﻖ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻓﻘﻂ ﺁﻥ ﺩﻭ ﮔﺮﻭﻩ ﻣﺮﺍﺩ ﺍﻧﺪ‪ ،‬ﺩﻗﺖ ﺩﺭ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻝ ﻳﻬﻮﺩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻝ ﻳﻬﻮﺩ‬
‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁ‪‬ﺎ ﻭﺍﻗﻌ ﹰﺎ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﺍﻧﺪ‪ .‬ﻭ ﮔﺮﺍﻳﺶ ﺑﻊ ﺭﻫﺒﺎﻧﻴ‪‬ﺖ ﻭ ﺗﺮﻙ ﺩﻧﻴﺎ‪ ،‬ﳐﺎﻟﻔﺖ ﻛﻠﻴﺴﺎ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﺎ ﻋﻠﻮﻡ ﻛﺮﺩ‪ ،‬ﺍﳓﺮﺍﻑ ﻭ ﺿﻼﻟﺖ ﻧﺼﺎﺭﻯ ﺭﺍ ‪‬ﺘﺮ ﻧﺸﺎﻥ‬
‫ﻣﻰﺩﻫﺪ ﺩﺭ ﺗﻔﺎﺳﲑ ﺍﻫﻞ ﺳﻨﺖ ﻧﻴﺰ ﺭﻭﺍﻳﺎﺗﻰ ﺩﺭ ﺗﻄﺒﻴﻖ ﻭ ﻳﺎ ﻣﺮﺍﺩ ﺑﻮﺩﻥ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭ ﻏﲑﻩ‪.‬‬
‫_______________________________________________‬
‫ﻼ‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﺸ‪ ‬ﻴ ﹶﺌ ‪‬ﻴ ‪‬ﻦ ﻓﹶﺼﺎﻋِﺪﹰﺍ« ﻣﻌﲎ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﻪ ]ﻗﺼﺺ‪ .[٣٢:‬ﺩﺭ »ﺟﻨﺢ« ﻣﻔـﺼ‪ ‬ﹰ‬
‫ﻀﻢ‪ :‬ﹶﺍ ﹾﻟ ‪‬‬
‫ﺿﻤﻢ = ]ﻃﻪ‪ .[٢٢:‬ﺿﻢ‪ ‬ﺑﻪ ﻣﻌﲎ ﲨﻊ ﻛﺮﺩﻥ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪» :‬ﺍﹶﻟ ‪‬‬
‫ﮔﺬﺷﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
 ‫_______________________________________________‬
‫ﻕ« ﺍﻳﻀﹰﺎ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﻫﺮ ﺷﻰﺀ ﺗﻨﮓ ﺭﺍ ﺿﻨﻚ ﮔﻮﻳﻨﺪ ﺩﺭ ﻣﺬﻛﹼﺮ ﻭ ﻣﺆﻧﺚ ﻳﻜﺴﺎﻥ ﺍﺳﺖ‪،‬‬
‫ﻚ ﺍﻟﹾﻤ‪‬ﻜﺎ ﹸﻥ ﺿ‪‬ﻨ‪‬ﻜ ﹰﺎ‪:‬ﺿﺎ ‪‬‬
‫ﺿ ‪‬ﻨ ‪‬‬
‫ﺿﻨﻚ = ﺗﻨﮓ‪ .‬ﻣﺼﺪﺭ ﻭ ﺍﺳﻢ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ » ‪‬‬
‫ﻣﻜﺎﻥ ﺿﻨﻚ ﻭ ﻋﻴﺸﺔ ﺿﻨﻚ‪] .‬ﻃﻪ‪ .[١٢٤:‬ﻫﺮ ﻛﻪ ﺍﺯﻳﺎﺩ ﻣﻦ ﺍﻋﺮﺍﺽ ﻛﻨﺪ ﺣﺘﻤ ﹰﺎ ﺯﻧﺪﮔﻰ ﺍﻭ ﺗﻨﮓ ﺍﺳﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻃﻤﻊ ﻭ ﺣﺮﺹ ﺁﺩﻣﻰ ﺭﺍ ﺣﺪ‪ ‬ﻳﻘﻔﻰ ﻧﻴﺴﺖ ﻫﺮ ﭼﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻭﺭﺩ ﺑﺎﺯ ﺩﺭ ﺻﺪﺩ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻭ ﺷﺨﺺ ﰉ ﺧﱪﻯ ﺍﺯ ﺧﺪﺍ ﭼﻮﻥ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﲤﺎﻳﻼﺕ ﻧﻔﺲ ﻣﺘﻮﺟﻪ‬
‫ﺍﺳﺖ ﻭ ﻫﺮ ﭼﻪ ﺗﻼﺵ ﻛﻨﺪ ﺁ‪‬ﺎ ﺭﺍ ﺭﺍﺿﻰ ﳕﻰﺗﻮﺍﻧﺪ ﻛﺮﺩ ﻟﺬﺍ ﺑﺎ ﻭﺟﻮﺩ ﻭﺳﻌﺖ ﻧﻌﻤﺖ ﻭ ﻭﺳﺎﻳﻞ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺗﻨﮕﻰ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻨﺪ ﻭ ﺩﺭﻳﺎﺩ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﺍﻳﻦ ﻃﻮﺭ ﳕﻰﺑﺎﺷﻨﺪ ﺯﻳﺮﺍ ﻛﻪ‪:‬‬
‫]ﺭﻋﺪ‪ .[٢٨:‬ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﻳﻚ ﺑﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﺿﻨﲔ = ﲞﻴﻞ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺿﻨ‪‬ﻪ ﲞﻞ ﺑﻪ ﺷﻰﺀ ﻧﻔﻴﺲ ﺍﺳﺖ ]ﺗﻜﻮﻳﺮ‪» .[٢٤:‬ﺿﻨﲔ« ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺑﺎ ﻇﺎﺀ ﻭ ﺿﺎﺩ ﻫﺮ ﺩﻭ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻣﻌﲎ ﺁﻥ ﺑﻪ ﻗﺮﺍﺋﺖ ﺍﻭﻝ ﻣﺘ‪‬ﻬﻢ ﺍﺳﺖ )ﺑﻪ ﺻﻴﻐﻪ‬
‫ﻣﻔﻌﻮﻝ( ﻭ ﺑﻪ ﻗﺮﺍﺋﺖ ﺩﻭﻡ ﺑﻪ ﻣﻌﲎ ﲞﻴﻞ ﺍﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﭘﻴﻐﻤﱪ ﻧﺴﺒﺖ ﺑﻪ ﺍﺧﺒﺎﺭ ﻏﻴﺐ ﻧﻴﺴﺖ ﻭ ﻫﺮ ﭼﻪ ﺧﺪﺍ ﮔﻮﻳﺪ ﰉ ﻛﻢ ﻭ ﻛﺎﺳﺖ ﺑﻪ ﴰﺎ ﲢﻮﻳﻞ ﻣﻰﺩﻫﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ‬
‫ﻉ ﺍﻟﹾﻤِﺮﺁ َﺀ« ﻫﺮ ﻛﻪ ﺑﻪ ﺁﺑﺮﻭﻯ ﺧﻮﻳﺶ ﲞﻴﻞ ﺑﺎﺷﺪ ﳎﺎﺩﻟﻪ ﻧﺎ ﺣﻖ ﺭﺍ ﺗﺮﻙ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺿ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫ﺿﻦ‪ِ ‬ﺑ ِﻌ ‪‬ﺮ ِ‬
‫‪ ٣٦٢‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫_______________________________________________‬
‫ﺿﻬﺎ = ]ﺗﻮﺑﻪ‪.[٣٠:‬‬
‫ﺤ ﹶﻠ ِﻞ« ﺍﮔﺮ ﺁﻥ ﺭﺍ ﺑﻪ ﻟﺒﺎﺳﻬﺎ ﺗﺸﺒﻴﻪ‬
‫ﺲ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻛ ‪‬ﻤ ‪‬ﻮ ِﺷﻰ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﻣﻀﺎﻫﺎﺓ ﺭﺍ ﻣﺸﺎ‪‬ﺖ ﻭ ﻣﺸﺎﻛﻠﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٦٣‬ﻓﺮﻣﻮﺩﻩ‪ » :‬ﻭ ِﺍ ﹾﻥ ﺿﺎ ‪‬ﻫ ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ﺑِﺎﻟﹾﻤ‪‬ﻼِﺑ ِ‬
‫ﻛﲎ‪ ،‬ﺁﻥ ﻣﺎﻧﻨﺪ ﺣﻠﹼﻪﻫﺎﻯ ﻧﻘﺶ ﺩﺍﺭ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺻﺤﺎﺡ‪ .‬ﻭ ﺍﻗﺮﺏ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺩﺭ ﺍﻳﻦ ﻗﻮﻝ ﺑﻪ ﻗﻮﻝ ﻛﻔﹼﺎﺭ ﮔﺬﺷﺘﻪ ﻣﺸﺎ‪‬ﺖ ﺩﺍﺭﻧﺪ‪ .‬ﻣﺸﺮﻭﺡ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ »ﺍﺑﻦ« ﺑﺎﺏ ﺑﺎﺀ ﮔﺬﺷﺖ ﺑﻪ ﺁﻥ ﺟﺎ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻌﻀﻰ »ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ‬
‫ﹶﻛ ﹶﻔ ‪‬ﺮﻭﺍ« ﺭﺍ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﺁﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻋﻘﻴﺪﻩ ﻛﻔﹼﺎﺭ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﺍﺳﺖ ﻛﻪ ﻗﺎﺋﻞ ﺑﻪ ﺍﺑﻦ ﺍﻟﻠﹼﻪ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻓﻘﻂ ﺩﺭ ﻗﺮﺁﻥ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﻕ« ﺿﻴﺎﺀ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﻧﻮﺭ ﺍﺳﺖ ]ﻗﺼﺺ‪ .[٧١:‬ﻳﻌﲎ‪:‬‬
‫ﺿ ‪‬ﻮ ًﺀ‪ :‬ﺍﹶﻧﺎ ‪‬ﺭ ‪‬ﻭ ﹶﺍ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺿﻮﺀ = ﻧﻮﺭ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ .‬ﻣﺼﺪﺭ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪» :‬ﺿﺎ َﺀ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬‬
‫ﻛﻴﺴﺖ ﻣﻌﺒﻮﺩﻯ ﺟﺰ ﺧﺪﺍ ﻛﻪ ﺑﻪ ﴰﺎ ﻧﻮﺭﻯ ﺑﻴﺎﻭﺭﺩ‪.‬‬
‫ﺑﻪ ﺗﺼﺮﻳﺢ ﺍﻫﻞ ﻟﻐﺖ »ﺍﺿﺎﺀ« ﺍﺯ ﺑﺎﺏ ﺍﻓﻌﺎﻝ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ .‬ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﻣﺜﻞ‪] :‬ﺑﻘﺮﻩ‪ .[٢٠:‬ﻛﻪ ﻻﺯﻡ ﺁﻣﺪﻩ ﻳﻌﲎ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺑﺮﻕ‬
‫ﭼﺸﻤﻬﺎﻧﺸﺎﻥ ﺭﺍ ﺑﺮ ﺑﺎﻳﺪ ﻫﺮ ﻭﻗﺖ ﺑﺮ ﺁ‪‬ﺎ ﺭﻭﺷﻦ ﺷﺪ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻣﻰﺭﻭﻧﺪ‪ .‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[١٧:‬ﻛﻪ ﻣﺘﻌﺪﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﺁﻥ ﭼﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻓﺶ ﻫﺴﺖ‪ :‬ﭼﻮﻥ ﺁﻧﭽﻪ‬
‫ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻓﺶ ﻫﺴﺖ ﺭﻭﺷﻦ ﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪[٤٨:‬ﻭ ﺑﻪ ﺗﻮﺭﺍﺕ ﺿﻴﺎﺀ ﺍﻃﻼﻕ ﺷﺪﻩ ﺯﻳﺮﺍ ﻛﻪ ﭼﻮﻥ ﻧﻮﺭ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻣﺜﻞ‪] :‬ﻣﺎﺋﺪﻩ‪ .[١٥:‬ﻭ ﳓﻮ ]ﺍﻧﻌﺎﻡ‪.[٩١:‬‬
‫* ]ﻳﻮﻧﺲ‪ .[٥:‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻗﻮﱃ ﺿﻴﺎﺀ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﻟﺬﺍﺕ ﺑﺎﺷﺪ ﻣﺜﻞ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ‪ .‬ﻭ ﻧﺎﺭﻭ ﻧﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﺍﻋﺮﺽ ﻭ ﺍﻛﺘﺴﺎﰉ ﺑﺎﺷﺪ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺿﻴﺎﺀ‬
‫ﺩﺭ ﻛﺸﻒ ﺗﺎﺭﻳﻜﻰﻫﺎ ﺍﺯ ﻧﻮﺭ ﺍﺑﻠﻎ ﺍﺳﺖ ﺯﳐﺸﺮﻯ ﻧﻴﺰ ﻣﺜﻞ ﳎﻤﻊ ﮔﻔﺘﻪ‪.‬‬
‫ﺑﻴﻀﺎﻭﻯ ﻗﻮﻝ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺷﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺘﻈﻬﺎﺭ ﺷﻮﺩ‪ :‬ﻋﻠﺖ ﺑﻪ ﻛﺎﺭ ﺭﻓﱳ ﺿﻴﺎﺀ ﺩﺭ ﴰﺲ ﻭ ﻧﻮﺭ ﺩﺭ ﻗﻤﺮ ﺍﻛﺘﺴﺎﰉ ﺑﻮﺩﻥ ﻧﻮﺭ ﻗﻤﺮ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ﺩﺭ‬
‫ﺁﻳﻪ ]ﻧﻮﺡ‪] ،[١٦:‬ﻓﺮﻗﺎﻥ‪ .[٦١:‬ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﺑﺎﺯ ﺑﻪ ﻗﻤﺮ ﻧﻮﺭ ﺍﻃﻼﻕ ﺷﺪﻩ ﻭ ﺑﻪ ﺧﻮﺭﺷﻴﺪ ﺳﺮﺍﺝ ﺑﺎ ﻣﻼﺣﻈﻪ ﻛﻠﻤﻪ »ﴰﺲ« ﺩﺭ ﻗﺮﺁﻥ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺑﻪ ﺁﻥ ﻧﻮﺭ ﺍﻃـﻼﻕ‬
‫ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫_______________________________________________‬
‫ﺿﲑ = ﺿﺮﺭ ﺭﺳﺎﻧﺪﻥ‪» .‬ﺿﺎﺭﻩ ﺍﻻﻣﺮ ﺿﲑﹰﺍ‪ :‬ﺍﺿ‪‬ﺮ ﺑﻪ« ]ﺷﻌﺮﺍﺀ‪ .[٥٠:‬ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﺎ ﺭﺍ ﺑﻜﺸﻰ ﺿﺮﺭﻯ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧـﻮﻳﺶ ﺑـﺮ‬
‫ﻣﻰﮔﺮﺩﱘ‪ .‬ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﺿﺮﺭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺿﲑ ﻭ ﺿﺮ‪ ‬ﺭﺍ ﻳﻜﻰ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫_______________________________________________‬
‫ﺿﻴﺰﻯ = ﻭﺻﻒ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻧﺎﻗﺺ ﻭ ﻇﺎﳌﺎﻧﻪ‪] .‬ﳒﻢ‪ .[٢٢:‬ﺁﻥ ﻛﺎﺭ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺗﻘﺴﻴﻤﻰ ﺍﺳﺖ ﻧﺎﻗﺺ ﻭ ﻇﺎﳌﺎﻧﻪ‪.‬‬
‫ﺼﺔﹲ« ﺍﻳﻦ ﻟﻔﻆ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﺑﻴﺸﺘﺮ ﺍﺯ‬
‫ﻯ ﻧﺎ ِﻗ ‪‬‬
‫ﺴ ‪‬ﻤﺔﹲ ﺿﻴﺰﻯ ﹶﺍ ‪‬‬
‫ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺿﺌﺮﻯ ﺑﺎ ﳘﺰﻩ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻏﲑ ﻋﺎﺩﻻﻧﻪ ﻭ ﺟﺎﺋﺮﺍﻧﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ِ » :‬ﻗ ‪‬‬
‫ﻳﻜﺒﺎﺭ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
‫_______________________________________________‬
‫ﺿﻴﻊ = ﺗﺒﺎﻩ ﺷﺪﻥ‪] .‬ﺍﻋﺮﺍﻑ‪ .[١٧٠:‬ﳑﻜﻦ ﺍﺳﺖ ﮔﺎﻫﻰ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺗﺮﻙ ﺑﺎﺷﺪ ﻣﺜﻞ‪] :‬ﻣﺮﱘ‪ .[٥٩:‬ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﳕﺎﺯ ﺭﺍ ﺗﺮﻙ ﻛﺮﺩﻧﺪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ‬
‫ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﺎ ﺗﺄﺧﲑ ﺍﺯ ﻭﻗﺖ ﺗﺒﺎﻩ ﻛﺮﺩﻧﺪ ﻧﻪ ﺑﺎ ﺗﺮﻙ‪.‬‬
‫ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[١٤٣:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻋﻤﺎﱃ ﺍﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﲢﻮ‪‬ﻝ ﻗﺒﻠﻪ ﺭﻭ ﺑﻪ ﺑﻴﺖ ﺍﳌﻘﺪ‪‬ﺱ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﳝﺎﻥ ﻋﻤﻞ ﺑﺎﺷﺪ ﻭ ﺷﺎﻳﺪ ﳘﺎﻥ ﺍﳝﺎﻥ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﺧﺪﺍ ﻋﻤﻞ ﻭ‬
‫ﺍﳝﺎﻥ ﴰﺎ ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﲢﻮ‪‬ﻝ ﻗﺒﻠﻪ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻳﺪ ﺿﺎﻳﻊ ﻭ ﺗﺒﺎﻩ ﻭ ﰉ ﺍﺛﺮ ﳕﻰﻛﻨﺪ‪ .‬ﳘﻪ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺗﺒﺎﻩ ﻧﺸﺪﻥ ﺍﻋﻤﺎﻝ ﺍﻫﻞ ﺍﳝﺎﻥ ﺍﺳﺖ‪ .‬ﻣﮕﺮ ﺁﻳﻪ ‪٥٩‬‬
‫ﻣﺮﱘ ﻛﻪ ﻧﻘﻞ ﺷﺪ‪.‬‬
‫_______________________________________________‬
‫ﻑ ﺍِﱃ ﻛﹶﺬﺍ« ﻳﻌﲎ ﺑﻪ ﺳﻮﻯ ﺁﻥ ﻣﻴﻞ ﻛﺮﺩ‪ .‬ﻋﻠﺖ ﺗﺴﻤﻴﻪ ﻣﻴﻬﻤﺎﻥ ﺑﻀﻴﻒ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺿﻴﻒ = ﻣﻴﻬﻤﺎﻥ‪] .‬ﺣﺠﺮ‪ .[٥١:‬ﺍﺻﻞ ﺿﻴﻒ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﺍﺳﺖ »ﺿﺎ ‪‬‬
‫ﺑﻪ ﻃﺮﻑ ﺍﻧﺴﺎﻥ ﻣﻴﻞ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻣﱰﻝ ﺍﻭ ﻭﺍﺭﺩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﻭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ‪ :‬ﺿﻴﻒ ﭼﻮﻥ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭ ﺍﺳﺖ ﻟﺬﺍ ﻣﻔﺮﺩ ﻭ ﲨﻊ ﺩﺭ ﺁﻥ ﻳﻜﺴﺎﻥ ﺍﺳﺖ ﻭ ﲨﻊ ﺑﺴﺘﻪ ﳕﻰﺷﻮﺩ‪ .‬ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﲨـﻊ ﺍﺳـﺖ ﻭ ﻧﻴـﺰ ﺩﺭ ﺁﻳـﻪ‬
‫]ﺣﺠﺮ‪ .[٦٨:‬ﻭﱃ ﮔﺎﻫﻰ ﲨﻊ ﺁﻥ ﺍﺿﻴﺎﻑ‪ ،‬ﺿﻴﻮﻑ‪ ،‬ﺿﻴﻔﺎﻥ ﻭ ﺍﺿﺎﺋﻒ ﺁﻣﺪﻩ )ﺍﻗﺮﺏ(‪.‬‬
‫_______________________________________________‬
‫ﺿﻴﻖ = ﺗﻨﮕﻰ‪] .‬ﺗﻮﺑﻪ‪ .[٢٥:‬ﺯﻣﲔ ﺑﺎ ﺁﻥ ﻭﺳﻌﺖ ﺑﺮ ﴰﺎ ﺗﻨﮓ ﮔﺮﺩﻳﺪ‪] .‬ﻫﻮﺩ‪ .[٧٧:‬ﻳﻌﲎ ﺩﺭ ﻛﺎﺭﺷﺎﻥ ﻓﺮﻭ ﻣﺎﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺫﺭﻉ« ﮔﺬﺷﺖ‪] .‬ﺣﺠﺮ‪ .[٩٧:‬ﺿـﻴﻖ‪ :‬ﺗﻨـﮓ‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪ .[١٢٥:‬ﻳﻌﲎ ﺳﻴﻨﻪ ﺍﻭ ﺭﺍ ﺳﺨﺖ ﺗﻨﮓ ﻣﻰﻛﻨﺪ‪ .‬ﺣﺮﺝ ﺗﺄﻛﻴﺪ ﺿﻴﻖ‪ ‬ﺍﺳﺖ ﺿﺎﺋﻖ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺗﻨﮓ ﺍﺳﺖ ]ﻫﻮﺩ‪.[١٢:‬‬
‫_______________________________________________‬

‫ﮏ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍ ﹶﳌﻬﺪﯼ)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(‪.‬‬
‫‪Jadeye_tariki@yahoo.com‬‬
‫‪ http://nilofare-abi.persianblog.com‬ﯾﺎ ‪http://nilofare-abi.persianblog.ir‬‬
‫‪http://p-mr-yahyaie.mihanblog.com‬‬
‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻧﯿﻠﻮﻓﺮ آﺑﯽ‪http://nilofare-abi-lib.blogfa.com :‬‬
‫ﻣﺮداد ﻣﺎه ‪ ١٣٨۶‬ﺧﻮرﺷﯿﺪی‬

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