‫ﻗﺎﻣﻮس ﻗﺮآن ﮐﺮﯾﻢ‪ -‬ز‪:‬‬

‫ﺯﺍﺀ = ﺣﺮﻑ ﺳﻴﺰﺩﻫﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﺍﻟﻔﺒﺎﻯ ﻋﺮﰉ ﻭ ﺩﺭ ﺣﺴﺎﺏ ﲨﻞ ﺑﻪ ﺟﺎﻯ ﻫﻔﺖ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺍﺯ ﻭﺍﺀ ﻭ ﺍﺯ ﻳﺎﺀ ﻭ ﻏﲑﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﺟﺰﺀ ﻛﻠﻤﻪ ﻭﺍﻗـﻊ‬
‫ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪.‬‬
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‫ﺯﺍﺩ = ﺗﻮﺷﻪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺯﺍﺩ ﻃﻌﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﻣﺴﺎﻓﺮﺕ ﺁﻣﺎﺩﻩ ﺷﻮﺩ‪ .‬ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﺟﻮﻫﺮﻯ ﺩﺭ ﺻﺤﺎﺡ‪] .‬ﺑﻘﺮﻩ‪ .[١٩٧:‬ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ‪‬ﺘﺮﻳﻦ ﻧﻮﺷﻪ ﺁﺧﺮﺕ‬
‫ﺗﻘﻮﻯ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭﻯ ﺍﺳﺖ »ﺯﺍﺩ« ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺯ‪‬ﺑ‪‬ﺪ = ﺑﻪ ﻓﺘﺢ )ﺯ‪ -‬ﺏ( ﻛﻒ ]ﺭﻋﺪ‪ [١٧:‬ﻳﻌﲎ ﺳﻴﻞ ﻛﻔﻰ ﺑﺎﻻ ﺁﻣﺪﻩ ﺑﺮﺩﺍﺷﺖ‪ .‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﻛﻒ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﺩﻳﮕﺮﺍﻥ ﻣﻄﻠﻖ ﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﻛﻒ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ]ﺭﻋﺪ‪ [١٧:‬ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ﺍﻭﻝ ﺁﻣﺪﻩ » ‪‬ﻭﺭ‪‬ﻣﻰ ﺑِﺎﻟﺰ‪‬ﺑ ‪‬ﺒ ِﺪ ﻛﺎ ‪‬ﻣ ‪‬ﻪ«‬
‫ﻕ« ﺳﭙﺲ ﻛﻒ ﻛﻨﺎﻥ ﺭﻭ ﻛﺮﺩ ﻣﺎﻧﻨﺪ ﺩﺭﻳﺎﺋﻰ ﻛﻪ ﺑﻪ ﺍﻧﭽﻪ ﻏﺮﻕ ﻣﻰﻛﻨﺪ ﺍﻋﺘﻨﺎ‬
‫ﻳﻌﲎ ﺁﺏ ﻣﺘﺮﺍﻛﻢ ﻛﻒ ﺍﻧﺪﺍﺧﺖ ﻭ ﺩﺭ ﺧﻄﺒﻪ ‪ ١٤٢‬ﻫﺴﺖ ]»ﹸﺛﻢ‪ ‬ﹶﺍ ﹾﻗ ‪‬ﺒ ﹶﻞ ﻣ‪‬ﺰﻳﺪﹰﺍ ﻛﹶﺎﻟﺘ‪‬ﻴ‪‬ﺎ ِﺭ ﻻ ﻳ‪‬ﺒﺎﻟِﻰ ﻣﺎ ﹶﻏﺮ‪ ‬‬
‫ﻧﺪﺍﺭﺩ ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﺰﺑﺪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﻭ ﺩﻫﺎﻧﺶ ﻛﻒ ﻛﺮﺩﻩ »ﺯﺑﺪ« ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭ ﻫﺮ ﺳﻪ ﺩﺭ ﺁﻳﻪ ‪ ١٧‬ﺭﻋﺪ ﺍﺳﺖ‪» .‬ﺯﺑﺪ« ﺑﻪ ﻣﻌﲎ ﹶﻛﺮِﻩ ﻧﻴﺰ ﺁﻣـﺪﻩ‬
‫ﺍﺳﺖ ﻛﻪ ﻛﻒ ﺷﲑ ﻭ ﻣﺎﺳﺖ ﺍﺳﺖ‬
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‫ﺯ‪‬ﺑ‪‬ﺮ = )ﺑﺮ ﻭﺯﻥ ﻋﻨﻖ( ﲨﻊ ﺯﺑﻮﺭ ﺍﺳﺖ ﻭ ﻫﺮ ﻛﺘﺎﺏ ﺣﻜﻤﺖ ﺭﺍ ﺯﺑﻮﺭ ﮔﻮﻳﻨﺪ )ﳎﻤﻊ( ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻣﻄﻠﻖ ﻛﺘﺎﺏ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺑﻪ ﻫﺮ ﻛﺘﺎﰉ ﻛﻪ ﺑﺎ ﺣﺮﻭﻑ‬
‫ﺩﺭﺷﺖ ﺑﺎﺷﺪ ﺯﺑﻮﺭ ﮔﻮﻳﻨﺪ ﻭ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺯﺑﻮﺭ ﻛﺘﺎﰉ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺣﻜﻢ ﻋﻘﻠﻴﻪ ﺑﺎﺷﺪ ﻧﻪ ﺍﺣﻜﺎﻡ ﺑﺮ ﺧﻼﻑ ﻛﺘﺎﺏ ﺍﺳﺖ ‪.‬‬
‫]ﺷﻌﺮﺍﺀ‪ .[١٩٦:‬ﻭ ﺁﻥ ﺩﺭ ﻛﺘﺎ‪‬ﺎﻯ ﮔﺬﺷﺘﮕﺎﻥ ﺍﺳﺖ ]ﻗﻤﺮ‪٥٢:‬ﻭ‪ .[٥٣‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺯﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﺯﺑﺮ ﺑﺮ ﻭﺯﻥ ﻓﻠﺲ ﺑﻪ ﻣﻌﲎ ﻧﻮﺷﱳ ﻏﲑﻩ ﺍﺳﺖ »ﺯﺑﺮﺕ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﻛﺘﺒﺘﻪ« )ﺍﻗﺮﺏ(‪.‬‬
‫ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺍﺯ ﻗﺮﺁﻥ ﻛﺘﺎﺏ ﺑﺎ ﺯﺑﺮ ﺗﻮﺃﻡ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪] ،[١٨٤:‬ﻓﺎﻃﺮ‪ .[٢٥:‬ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﺯﺑﺮ ﮔﻔﱳ ﻧﺴﺒﺖ ﺑﻪ ﻣﻮﺍﻋﻆ ﻭ ﻛﺘﺎﺏ ﮔﻔﱳ ﻧﺴﺒﺖ ﺑﻪ ﺗﺄﻟﻴﻒ ﺣﺮﻭﻑ ﺁﻥ‬
‫ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺑﻌﻴﺪ ﺍﺳﺖ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﻮﺩﺵ ﺯﺑﻮﺭ ﺭﺍ ﻛﺘﺎﺏ ﺣﻜﻤﺖ ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﻻﺯﻡ ﺑﻮﺩ ﻣﻴﺎﻥ ﺯﺑﻮﺭ ﳐﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﻛﺘﺎﺏ ﺣﻜﻤﺘﻬﺎ ﻭ ﻛﺘﺎﺏ ﺩﺭ ﻋﺮﻑ‬
‫ﻗﺮﺁﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﺎﻭﻯ ﺍﺣﻜﺎﻡ ﻭ ﺷﺮﺍﻳﻊ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺻﺎﰱ ﻧﻴﺰ ﺯﺑﺮ ﺭﺍ ﻛﺘﺎﺏ ﻣﻮﺍﻋﻆ ﻭ ﺣﻜﻢ ﻛﺘﺎﺏ ﺭﺍ ﻛﺘﺎﺏ ﺷﺮﻳﻌﺖ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﻧﺰﺩﻳﻚ ﺑﻪ ﺍﻥ ﻣﻰﮔﻮﻳﺪ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺯﺑﺮ ﳘﺎﻧﻄﻮﺭ ﻛﻪ ﻧﻘﻞ ﺷﺪ ﻛﺘﺎﺏ ﻣﻮﺍﻋﻆ ﺑﺎﺷﺪ ﻛﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺣﻜﺎﻡ ﻭ ﺷﺮﻳﻌﺖ ﭘﻴﻐﻤﱪ ﺳﺎﺑﻖ ﺭﺍ ﺗﺒﻠﻴﻎ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺧﻮﺩ ﻓﻘﻂ ﻣﻮﺍﻋﻆ ﻭ ﺣﻜﻤﺘـﻬﺎ‬
‫ﻣﻰﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻳﻀ ﹰﺎ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺩﺭ ﺁﻳﺎﺗﻴﻜﻪ ﺣﻜﻤﺖ ﻭ ﻛﺘﺎﺏ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٢٣١:‬ﻣﺮﺍﺩ ﺍﺯ ﺣﻜﻤﺖ ﳘﺎﻥ ﺯﺑﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫* ]ﻛﻬﻒ‪ .[٩٦:‬ﺯﺑﺮ ﺑﻪ ﺿﻢ‪) ‬ﺯ( ﻭ ﻓﺘﺢ )ﺏ( ﲨﻊ ﺗﻜﹼﻪ ﺑﺰﺭﮒ ﺁﻫﻦ ﺍﺳﺖ )ﻣﻔﺮﺩﺍﺕ ‪ -‬ﺍﻗﺮﺏ( ﻳﻌﲎ ﺗﻜﻪﻫﺎﻯ ﺑﺰﺭﮒ ﺁﻫﻦ ﺭﺍ ﭘﻴﺶ ﻣﻦ ﺁﻭﺭﻳﺪ ﺗﺎ ﭼﻮﻥ ﻣﻴﺎﻥ ﺩﻭ ﻟﺒﻪ ﻛـﻮﻩ ﺭﺍ‬
‫ﻣﺴﺎﻭﻯ ﻛﺮﺩ ﮔﻔﺖ ﺩﺭ ﺁﻥ ﺑﺪﻣﻴﺪ‪.‬‬
‫* ]ﻣﺆﻣﻨﻮﻥ‪ .[٥٣:‬ﺯﺑﺮ ﺩﺭ ﺁﻳﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﲨﻊ ﺯﺑﻮﺭﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺎﺭﺷﺎﻥ ﺭﺍ ﺗﻜﹼﻪ ﺗﻜﹼﻪ ﻛﺮﺩﻩ ﺑﻪ ﺻﻮﺭﺕ ﻛﺘﺎ‪‬ﺎ ﺩﺭ ﺁﻭﺭﻧﺪ ﻭ ﺷﺎﻳﺪ ﲨﻊ ﺯﺑﺮﻩ ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﺩﺭ ﺁﻥ‬
‫ﺻﻮﺭﺕ ﺑﻪ ﻗﻮﻝ ﺭﺍﻏﺐ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺑﻪ ﻃﻮﺭ ﺍﺳﺘﻌﺎﺭﻩ ﺍﺣﺰﺍﺏ ﺍﺳﺖ ﻳﻌﲎ ﺍﻣﺮﺷﺎﻥ ﺭﺍ ﺟﺪﺍ ﻛﺮﺩﻩ ﻭ ﺣﺰ‪‬ﺎ ﺷﺪﻧﺪ‪.‬‬
‫ﺻﺮ‪‬ﺩ( ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻥ ﲨﺎﻋﺎﺕ ﺍﺳﺖ ﻳﻌﲎ »ﺗ‪ ‬ﹶﻔﺮ‪‬ﻗـﻮﺍ‬
‫ﺩﺭ ﳎﻤﻪ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺩﻳﻨﺸﺎﻥ ﻣﺘﻔﺮﻕ ﺷﺪﻧﺪ ﻭ ﺁﻥ ﺭﺍﻛﺘﺎ‪‬ﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﺑﻨﺎﺑﺮ ﻗﺮﺍﺋﺖ ﺍﺑﻦ ﻋﺎﻣﺮ ﻛﻪ ﺯ‪‬ﺑ‪‬ﺮﹰﺍ ﺑﺮ ﻭﺯﻥ ) ‪‬‬
‫ﺍﹶﺣ‪‬ﺰﺍﺑﹰﺎ« ﻧﺼﺐ ﺯ‪‬ﺑ‪‬ﺮﹰﺍ ﺑﺮﺍﻯ ﺣﺎﻝ ﺍﺳﺖ‪.‬‬
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‫ﺯﺑﻦ = ﺩﻓﻊ »ﺯﺑﻨﻪ ﺯﺑﻨ ﹰﺎ‪ :‬ﺭﻓﻌﻪ ﻭ ﺻﺪﻣﻪ« )ﺍﻗﺮﺏ( ]ﻋﻠﻖ‪ [١٨:‬ﻣﺮﺍﺩ ﺍﺯ ﺯﺑﺎﻧﻴﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺁﺗﺶ ﺟﻬﻨ‪‬ﻢ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺯﺑﺎﻧﻴﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺍﻧﺴﺎ‪‬ﺎ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﺩﻓﻊ ﻭ‬
‫ﭘﺮﺗﺎﺏ ﻣﻰﻛﻨﻨﺪ ﻭﺍﺣﺪ ﺯﺑﺎﻧﻴﻪ ﺑﻪ ﻧﻈﺮ ﺍﰉ ﻋﺒﻴﺪﻩ ﺯﺑﻨﺔ ﻭ ﺩﺭ ﻋﻘﻴﺪﻩ ﻛﺴﺎﱏ ﺯﺑﲎ ﻭ ﺑﻘﻮﻝ ﺍﺧﻔﺶ ﺯﺍﺑﻦ ﺍﺳﺖ )ﳎﻤﻊ( ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺼﻞﱠ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ﻋ‪‬ﻠﹶﻰ‪ ...‬ﺍﻟﺰ‪‬ﺑﺎِﻧ‪‬ﻴ ِﺔ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺍِﺫﺍ ﻗﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺧ‪‬ﺬﹸﻭ ‪‬ﻩ ﻓﹶﻐ‪‬ﻠﱡﻮ ‪‬ﻩ ﹸﺛﻢ‪ ‬ﺍﹾﻟﺠ‪‬ﺤﻴ ‪‬ﻢ‬
‫ﻳﻌﲎ ﺍﻭ ﺍﻫﻞ ﳎﻠﺲ ﺧﻮﺩ ﺭﺍ ﲞﻮﺍﻧﺪ ﻛﺎ ﻧﻴﺰ ﺁﺗﺸﺒﺎﻧﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺧﻮﺍﻧﺪ ﺩﺭ ﺩﻋﺎﻯ ﺳﻮﻡ ﺻﺤﻴﻔﻪ ﺁﻣﺪﻩ ﹶﻓ ‪‬‬
‫ﺻ‪ ‬ﻠﱡﻮ ‪‬ﻩ ﺍﺑ‪‬ﺘ‪ ‬ﺪﺭ‪‬ﻭ ‪‬ﻩ ﺳِﺮﺍﻋﹰﺎ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ﻳ‪‬ﻨ‪ِ ‬ﻈﺮ‪‬ﻭ ‪‬ﻩ«‪.‬‬
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‫ﺯﺑﻮﺭ = ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻥ ﻧﺎﻡ ﻛﺘﺎﺏ ﺩﺍﻭﺩ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪] .[١٠٥:‬ﻧﺴﺎﺀ‪] .[١٦٣:‬ﺍﺳﺮﺍﺀ‪.[٥٥:‬‬
‫ﺑﻪ ﻗﺮﻳﻨﻪ ﺩﻭ ﺁﻳﻪ ﺑﻌﺪ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺯﺑﻮﺭ ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﻛﺘﺎﺏ ﺩﺍﻭﺩ ﻭ ﺍﻟﻒ ﻭ ﻻﻡ ﺑﺮﺍﻯ ﻋﻬﺪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻣﻴﺎﻥ ﻛﺘﺐ ﺗﻮﺭﺍﺕ ﻛﺘﺎﰉ ﺑﻪ ﻧﺎﻡ ﻣﺰﺍﻣﲑ ﻳﺎ ﺯﺑﻮﺭ ﺩﺍﻭﺩ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻛﻪ ﲨﻌ ﹰﺎ ﺻﺪﻭ ﭘﻨﺠﺎﻩ ﻣﺰﻣﻮﺭ ﺍﺳﺖ ﻭ ﻳﻬﻮﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺍﻭﺩ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻭﱃ ﻣﻼﺣﻈﻪ ﻣﻀﺎﻣﲔ ﺁﻥ‬
‫ﻼ ﻧﻮﻳﺴﻨﺪﻩ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﲢﺖ ﻛﻠﻤﻪ »ﻣﺰﺍﻣﲑ«ﻣﻰﮔﻮﻳﺪ‪ :‬ﻛﺘﺎﺏ ﻣﺰﺍﻣﲑ ﺑﻪ ﭘﻨﺞ ﻗـﺴﻤﺖ‬
‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﳘﻪﺍﺵ ﺍﺯ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﳏﻘﻘﲔ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺜ ﹰ‬
 ‫ﻣﻨﻘﺴﻢ ﻭ ﺩﺭ ﺁﺧﺮ ﻫﺮ ﻗﺴﻤﱴ ﻟﻔﻆ ﺁﻣﲔ ﻣﻜﺮ‪‬ﺭ ﮔﺸﺘﻪ ﻭ ﺍﻏﻠﺐ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ ﺍﻳﻦ ﻟﻔﻆ ﺭﺍ ﲨﻊ ﻛﻨﻨﺪﮔﺎﻥ ﻛﺘﺎﺏ ﺩﺭ ﺁﺧﺮ ﻫﺮ ﻛﺘﺎﺏ ﺍﻓﺰﻭﺩﻩﺍﻧﺪ‪ ...‬ﺧﻼﺻﻪ ﻛﺘﺎﺏ ﺍﻭﻝ ﺩﺍﺭﺍﻯ ‪٤١‬‬
‫ﻣﺰﻣﻮﺭ ﺍﺳﺖ ﻛﻪ ‪ ٣٧‬ﺍﺯ ﺁ‪‬ﺎ ﻣﻨﺴﻮﺏ ﺑﻪ ﺩﺍﻭﺩ ﻭ ﭼﻬﺎﺭ ﺗﺎ ﻛﻪ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ ﻭ ﺩﻫﻢ ﻭ ﺳﻰ ﻭ ﺳﻮ‪‬ﻡ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﻪ ﻣﺆﻟﻔﺎﻥ ﻧﺎ ﻣﻌﻠﻮﻡ ﻣﻨﺴﻮﺏ ﺍﺳﺖ‪.‬‬
‫ﳘﭽﻨﲔ ﺍﺳﺖ ﺳﺨﻦ ﺍﻳﻦ ﻣﺆﻟﻒ ﺩﺭﺑﺎﺭﻩ ﻗﺴﻤﺘﻬﺎﻯ ﺩﻳﮕﺮ ﺯﺑﻮﺭ ﺩﺍﻧﺸﻤﻨﺪ ﳏﺘﺮﻡ ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﻧﻴﺰ ﺩﺭ ﻓﺮﻫﻨﮓ ﻗﺼﺺ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺎﱏ ﻋﺎﱃ ﺩﺍﺭﺩ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭﺑﺎﺭﻩ ﺯﺑﻮﺭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﭽﻪ ﻧﻘﻞ ﺷﺪ ﻣﻄﻠﱮ ﻧﮕﻔﺘﻪ ﻟﺬﺍ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺴﻂ ﳕﻰﺩﻫﻴﻢ‪.‬‬
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‫ﺯﺟﺎﺟﻪ = ﺷﻴﺸﻪ‪] .‬ﻧﻮﺭ‪ [٣٥:‬ﻳﻌﲎ ﻣﺜﻞ ﻧﻮﺭ ﻭﻯ ﭼﻮﻥ ﳏﻔﻈﻪ ﺍﻳﺴﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﭼﺮﺍﻏﻰ ﺍﺳﺖ ﻭ ﭼﺮﺍﻍ ﺩﺭ ﺷﻴﺸﻪ ﺍﻳﺴﺖ ﻭ ﺷﻴﺸﻪ ﮔﻮﺩﻯ ﺳﺘﺎﺭﻩ ﺩﺭﺧﺸﺎﱏ ﺍﺳﺖ‪ .‬ﻟﻔـﻆ »ﰱ«‬
‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﻴﺸﻪ ﻇﺮﻑ ﭼﺮﺍﻍ ﺩﺭ ﻗﻨﺪﻳﻠﻰ ﺍﺯ ﺷﻴﺸﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﻌﲎ ﺁﻳﻪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺩﺭ »ﻧﻮﺭ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
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‫ﺯﺟﺮ = ﺭﺍﻧﺪﻥ ﺑﺎ ﺻﺪﺍ‪ ،‬ﺳﭙﺲ ﮔﺎﻫﻰ ﺩﺭ ﺻﺪﺍ ﻭ ﮔﺎﻫﻰ ﺩﺭ ﻣﻄﻠﻖ ﺭﺍﻧﺪﻥ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﻋﺒﺎﺭﺕ ﺭﺍﻏﺐ ﭼﻨﲔ ﺍﺳﺖ »ﺍﻟﺰﺟﺮ ﻃﺮﺩ ﺑﺼﻮﺕ‪ .‬ﰒ ﺳﻴﺘﻌﻤﻞ ﰱ ﺍﻟﻄﺮﺩ ﺗﺎﺭﺓ ﻭ ﰱ ﺍﻟﺼﻮﺕ‬
‫ﺍﺧﺮﻯ« ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻣﻨﻊ ﻭ ‪‬ﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻌﺎﱏ ﻗﺮﻳﺐ ﺑﻪ ﻫﻢ ﺍﻧﺪ‪.‬‬
‫]ﺻﺎﻓﺎﺕ‪ .[١٩:‬ﻳﻌﲎ ﻗﻴﺎﻣﺖ ﻓﻘﻂ ﻳﻚ ﺻﻴﺤﻪ ﻭ ﻳﺎ ﻳﻚ ﺣﺮﻛﺖ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﳘﻪ ﺯﻧﺪﻩ ﺷﺪﻩ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻨﺪ ﺁﻳﻪ ﺩﺭ ﺟﻮﺍﺏ ﻛﺴﺎﱏ ﺍﺳﺖ ﻛﻪ ﻭﻗﻮﻉ ﻗﻴﺎﻣﺖ ﺑﺎ ﺻﻴﺤﻪ ﻭ ﻓﺮﻳﺎﺩ ﺍﺳﺖ‬
‫]ﻳﺲ‪[٥٣:‬ﻭ ﻟﺬﺍ ﺯﺟﺮﻩ ﺑﻪ ﻣﻌﲎ ﺻﻴﺤﻪ ﺍﺳﺖ ﻳﻌﲎ ﺑﺎ ﻳﻚ ﺻﻴﺤﻪ ﻗﻴﺎﻣﺖ ﺑﺮ ﭘﺎ ﻣﻰﺷﻮﺩ‪ .‬ﻃﱪﺳﻰ ﻛﻪ ﺯﺟﺮ ﺭﺍ ﺑﺮ ﮔﺮﺩﺍﻧﺪﻥ ﮔﻔﺘﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﮔﻮﺋﻰ ﻣﺮﺩﻡ ﺍﺯ ﺣﺎﻝ ﺧﻮﺩ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ‬
‫ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﳏﺸﺮ‪.‬‬
‫]ﻗﻤﺮ‪ .[٩:‬ﻳﻌﲎ ﺑﻨﺪﻩ ﻣﺎ ﻧﻮﺡ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻨﺪ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ﻭ ﻣﻨﻊ ﻭ ﻃﺮﺩ ﺷﺪ ﮔﻮﺋﻰ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪﻩ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺳﺎﻛﺖ ﺑﺎﺵ! ]ﻗﻤﺮ‪ .[٤:‬ﺍﺯﺩﺟﺎﺭ ﺑﻪ ﻣﻌﲎ ﺯﺟﺮ ﺍﺳﺖ ﻳﻌﲎ‬
‫ﺍﺯ ﺍﺧﺒﺎﺭ ﮔﺬﺷﺘﮕﺎﻥ ﺑﻪ ﺁ‪‬ﺎ ﺁﻣﺪ ﭼﻴﺰﻳﻜﻪ ﺩﺭ ﺁﻥ ﻣﻮﻋﻈﻪ ﻭ ﻣﻨﻊ ﺍﺯ ﺍﺭﺗﻜﺎﺏ ﮔﻨﺎﻫﺎﻥ ﺍﺳﺖ ﻣﺰﺩﺟﺮ ﺩﺭ ﺍﻳﻪ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺍﺳﺖ ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﮔﻔﺘﻪ‪.‬‬
‫* ]ﺻﺎﻓﺎﺕ‪ [٤-٢:‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺗﻠﻰ« ﻛﻪ ﻣﺸﺮﻭﺣﹰﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺯﺟﻮ = ﺭﺍﻧﺪﻥ ﺑﺎ ﻣﺪﺍﺭﺍ )ﺻﺤﺎﺡ( ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﺁﻥ ﺩﻓﻊ ﺷﲕﺀ ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﺮﺗ‪‬ﺐ ﺷﺪﻥ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻨﮕﻮﻧﻪ ﺩﻓﻊ ﺑﺎ ﺳﻮﻕ ﺩﺍﺩﻥ ﻧﻴﺰ ﻣﻰﺳﺎﺯﺩ ﭼﻨﺎﻧﻜﻪ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﳎﻤﻊ‬
‫ﺁﻥ ﺭﺍ ﺳﻮﻕ ﻭ ﺩﻓﻊ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﻧﻮﺭ‪ .[٤٣:‬ﺍﻳﺎ ﻧﺪﺍﻧﺴﺘﻪﺍﻯ ﻛﻪ ﺧﺪﺍ ﺍﺑﺮ ﺭﺍ ﺑﻪ ﺁﺭﺍﻣﻰ ﺳﻮﻕ ﻣﻰﺩﻫﺪ ﺳﭙﺲ ﺁﻥ ﺭﺍ ﺑﻪ ﻫﻢ ﲨﻊ ﻣﻰﻛﻨﺪ ﻭ ﺍﻧﮕﺎﻩ ﻣﺘﺮﺍﻛﻢ ﻣﻰﮔﺮﺩﺍﻧﺪ‪.‬‬
‫* ]ﻳﻮﺳﻒ‪ .[٨٨:‬ﻣﺰﺟﻰ ﺑﻪ ﺻﻴﻐﻪ ﻣﻔﻌﻮﻝ ﺷﲕﺀ ﺩﻓﻊ ﺷﺪﻩ ﻭ ﻏﲑ ﻣﻘﺒﻮﻝ ﻭ ﻣﺰﺟﺎﺓ ﻣﺆﻧﺚ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺳﺮﻣﺎﻳﻪ ﻛﻢ ﻭ ﻧﺎﻗﺺ ﻛﻪ ﻃﺮﻑ ﺁﻥ ﺭﺍ ﻃﺮﺩ ﻭ ﺭﻏﺒﺖ ﳕﻰﻛﻨﺪ ﻭ ﻟـﺬﺍ‬
‫ﺑﻀﺎﻋﺔ ﻣﺰﺟﺎﺓ ﺭﺍ ﺳﺮﻣﺎﻳﻪ ﻛﻢ ﻳﺎ ﺳﺮﻣﺎﻳﻪ ﭘﺴﺖ ﮔﻔﺘﻪﺍﻧﺪ ‪.‬‬
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‫ﺯﺣﺰﺡ = ﺗﺰﺣﺰﺡ ﻛﻨﺎﺭ ﺷﺪﻥ ﻭ ﻛﻨﺎﺭ ﻛﺮﺩﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٨٥:‬ﻫﺮ ﻛﻪ ﺍﺯ ﺁﺗﺶ ﻛﻨﺎﺭ ﻭ ﺑﻪ ‪‬ﺸﺖ ﺩﺍﺧﻞ ﺷﺪﻩ ﺑﺎﺷﺪ ﺳﭙﺲ ﺭﺳﺘﮕﺎﺭ ﺷﺪﻩ ]ﺑﻘﺮﻩ‪ .[٩٦:‬ﻣﺰﺣﺰﺡ‬
‫ﺑﻪ ﻣﻌﲎ ﺩﻭﺭ ﻛﻨﻨﺪﻩ ﻭ ﻛﻨﺎﺭ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻣﺎﺩﻩ ﻓﻘﻂ ﺩﻭ ﻟﻔﻆ ﻓﻮﻕ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺯﺣﻒ = ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﺗﺪﺭﻳﺞ )ﳎﻤﻊ( ]ﺍﻧﻔﺎﻝ‪ .[١٥:‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺁﻥ ﺑﺮﺧﺎﺳﱳ ﺍﺳﺖ ﺑﺎ ﻛﺸﻴﺪﻥ ﭘﺎ ﻣﺜﻞ ﻃﻔﻠﻰ ﻛﻪ ﻫﻨﻮﺯ ﺭﺍﻩ ﺭﻓﱳ ﳕﻰﺗﻮﺍﻧﺪ ﻭ ﻣﺜﻞ ﺷﺘﺮﻳﻜﻪ ﺧﺴﺘﻪ ﺷﺪﻩ‬
‫ﺍﺳﺖ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﮔﻮﺋﻰ ﺩﺭ ﺁﻥ ﻳﻚ ﮔﻮﻧﻪ ﺳﻨﮕﻴﲎ ﻭ ﻛﻨﺪﻯ ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺯﺣﻒ ﺍﻟﻌﺴﻜﺮ ﺍﱃ ﻋﺪﻭ‪‬ﻫﻢ« ﺁﻧﮕﺎﻩ ﻛﻪ ﻟﺸﻜﺮ ﺑﻪ ﺳﻮﻯ ﺩﴰﻦ ﺑﺎ ﻛﻨﺪﻯ ﻭ ﺗﺪﺭﻳﺞ‬
‫ﺑﺮﻭﺩ ﻛﻪ ﺯﻳﺎﺩ ﻭ ﻛﺜﲑ ﺍﺳﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺭﺣﻒ ﺩﺭ ﻣﻌﻨﺎﻯ ﺟﻬﺎﺩ ﻭ ﺭﻭﺑﺮﻭ ﺷﺪﻥ ﺑﺎ ﺩﴰﻦ ﻧﻴﺰ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﺩﺭ ‪‬ﺎﻳﻪ ﺩﺭ ﺣﺪﻳﺚ »ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻪ ﻭﺍﻥ ﻛﺎﻥ ﻓﺮ‪‬ﻣﻦ ﺍﻟﺰﺣﻒ« ﺁﻥ ﺭﺍ ﺟﻬﺎﺩ ﻣﻌﲎ ﻛﺮﺩﻩ ﻭ ﺩﺭ‬
‫ﺭﻭﺍﻳﺎﺕ ﻛﺎﰱ ﺩﺭ ﺗﻌﺪﺍﺩ ﮔﻨﺎﻫﺎﻥ ﻛﺒﲑﻩ ﺁﻣﺪﻩ »ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ« ﻳﻌﲎ ﻓﺮﺍﺭ ﺍﺯ ﺟﻨﮓ ﻭ ﺍﻳﻦ ﳐﺎﻟﻒ ﻣﻌﻨﺎﻯ ﺍﻭﱃ ﻧﻴﺴﺖ ﻛﻪ ﺟﻬﺎﺩ ﺑﺎ ﺩﴰﻨﺎﻥ ﳘﺎﻥ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ ﺑﺮﺍﻯ ﺟﻨﮓ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺭﺣﻒ ﺑﻪ ﻣﻌﲎ ﻟﺸﻜﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪ ﻭ ﲨﻊ ﺁﻥ ﺯﺣﻮﻑ ﺍﺳﺖ ﻃﱪﺳﻰ ﺍﺯ ﻟﻴﺚ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺯﺣﻒ ﲨﺎﻋﱴ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺳﻮﻯ ﺩﴰﻦ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﻭ‬
‫ﲨﻌﺶ ﺯﺣﻮﻑ ﺍﺳﺖ‪.‬‬
‫‪‬ﺘﺮ ﺍﺳﺖ »ﺯ‪‬ﺣ‪‬ﻔ ﹰﺎ« ﺩﺭ ﺁﻳﻪ ﺑﻪ ﻣﻌﲎ ﻗﺘﺎﻝ ﻭ ﻧﻴﺰ ﻣﻔﻌﻮﻝ ﻟﻪ ﺑﺎﺷﺪ ﺑﺮﺍﻯ »ﻟﹶﻘﻴ‪‬ﺘ ‪‬ﻢ« ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺯﺟ‪‬ﺎﺝ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﺑﺎ ﻛﻔﹼﺎﺭ ﺍﺯ ﺑﺮﺍﻯ ﺟﻨﮓ ﺭﻭﺑﺮﻭ ﺷﺪﻳﺪ ﺑﻪ ﺁ‪‬ﺎﭘﺸﺖ‬
‫ﻧﻜﻨﻴﺪ ﻭ ﻓﺮﺍﺭ ﻧﻨﻤﺎﺋﻴﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺯﺧﺮﻑ = ﺯﻳﻨﺖ ]ﻳﻮﻧﺲ‪ .[٢٤:‬ﺭﺍﻏﺐ ﺁﻥ ﺭﺍ ﺯﻳﻨﺖ ﺭﻭﻛﺶ ﮔﻔﺘﻪ ﻛﻪ ﻧﻘﺶ ﻭ ﻧﮕﺎﺭ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﻛﻤﺎﻝ ﺣﺴﻦ ﮔﻔﺘﻪﺍﻧﺪ )ﳎﻤﻊ )ﺍﻗﺮﺏ( ﻳﻌﲎ ﭼﻮﻥ ﺯﻣﲔ ﺯﻳﺒﺎﺋﻰ ﺧـﻮﺩ ﺭﺍ‬
‫ﮔﺮﻓﺖ ﻭ ﺁﺭﺍﺳﺘﻪ ﺷﺪ‪] .‬ﺍﺳﺮﺍﺀ‪ .[٩٣:‬ﻳﻌﲎ ﺑﺮﺍﻯ ﺗﻮ ﺍﻃﺎﻗﻰ ﺑﺎﺷﺪ ﺍﺯ ﻃﻼ‪ .‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻳﻨﺖ ﺁﻥ ﺍﺯ ﻃﻼ ﺑﺎﺷﺪ‪ .‬ﻃﻼ ﺭﺍ ﺑﻪ ﺟﻬﺖ ﻛﻤﺎﻝ ﺣﺴﻦ ﺯﺧﺮﻑ ﮔﻔﺘﻪﺍﻧـﺪ‬
‫ﺯﺧﺮﻑ ﺍﻟﻘﻮﻝ ﺳﺨﲎ ﺍﺳﺖ ﺑﺎﻃﻞ ﻛﻪ ﻇﺎﻫﺮ ﺁﻥ ﺻﺪﻕ ﻭ ﺭﺍﺳﺖ ﺑﺎﻃﻞ ﻛﻪ ﻇﺎﻫﺮ ﺁﻥ ﺻﺪﻕ ﻭ ﺭﺍﺳﺖ ﻣﻰﳕﺎﻳﺪ ]ﺍﻧﻌﺎﻡ‪ .[١١٢:‬ﺑﻌﻀﻰ ﻗﻮﻝ ﺑﺎﻃﻞ ﻭ ﻇﺎﻫﺮ ﺍﻟﺼﺪﻕ ﺭﺍ ﺑﺮﺍﻯ ﻓﺮﻳﺐ‬
‫ﺍﻟﻘﺎﻣﻰ ﻛﻨﺪ‪ .‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ )ﻣﺰﺧﺮﻑ( ﺍﺳﺖ‪.‬‬
‫ﺯﺧﺮﻑ ﻧﺎﻡ ﺳﻮﺭﻩ ﭼﻬﻞ ﻭ ﺳﻮﻡ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ ﮔﻮﺋﻰ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺁﻳﻪ ‪ ٣٥‬ﳘﺎﻥ ﺳﻮﺭﻩ‪ ،‬ﺯﺧﺮﻑ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ »ﻭ‪‬ﻟِﺒ‪‬ﻴ‪‬ﻮِﺗ ِﻬ ‪‬ﻢ ﺍﹶﺑ‪‬ﻮﺍﺑ ﹰﺎ ‪‬ﻭ ‪‬ﺳﺮ‪‬ﺭﹰﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﺎ ﻳ‪‬ﺘ‪‬ﻜِﻮ‪‬ﻭ ﹶﻥ ‪‬ﻭ ﺯ‪ ‬ﺧﺮ‪‬ﻓ ﹰﺎ«‬
‫ﻑ ﻓﹶ‪‬ﻨﺤ‪‬ﻰ«‬
‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺯﺧﺮﻑ ﻛﻤﺎﻝ ﺣﺴﻦ ﺷﲕ ﺀ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺑﻪ ﻃﻼ ﻭ ﺑﻪ ﻧﻘﻮﺵ ﻭ ﺗﺼﺎﻭﻳﺮ ﺯﺧﺮﻑ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﺣﺪﻳﺚ ﺍﺳﺖ ﻛﻪ »ِﺍﻧ‪ ‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ِﻞ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ ‪‬ﺒ ﹶﺔ ﺣ‪‬ﺘ‪‬ﻰ ﹶﺍ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﻟﺰ‪ ‬ﺧ ‪‬ﺮ ِ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﻭﺍﺭﺩ ﻛﻌﺒﻪ ﻧﺸﺪ ﺗﺎ ﻓﺮﻣﻮﺩ ﻛﻪ ﺗﺼﺎﻭﻳﺮ ﻭ ﻧﻘﻮﺵ ﺭﺍ ﺍﺯ ﺁﻥ ﻛﻨﺎﺭ ﻛﺮﺩﻧﺪ‪.‬‬
 ‫ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪» :‬ﺯ‪ ‬ﺧﺮ‪‬ﻓ ﹰﺎ« ﺩﺭ ﺁﻳﻪ ﻣﻨﺼﻮﺏ ﺍﺳﺖ ﺑﺎ ﻓﻌﻞ ﻣﻀﻤﺮ ﻳﻌﲎ » ‪‬ﻭ ﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺯ‪ ‬ﺧﺮ‪‬ﻓ ﹰﺎ« ﻭﱃ ﺷﺎﻳﺪ ﻋﻄﻒ ﺑﺎﺷﺪ ﺑﻪ » ‪‬ﺳﺮ‪‬ﺭﹰﺍ«‪.‬‬
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‫ﺯﺭﺏ = ]ﻏﺎﺷﻴﻪ‪ .[١٦-١٥:‬ﺩﺭ ﳎﻤﻊ ﺁﻣﺪﻩ ﺯﺭ‪‬ﺍﰉ ﲨﻊ ﺯﺭﻳﺒﻪ ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻓﺮﺵ ﻓﺎﺧﺮ ﺍﺳﺖ ﻳﻌﲎ ﭘﺸﱴﻫﺎﻯ ﺭﺩﻳﻒ ﻫﻢ ﻭ ﻓﺮﺵﻫﺎﻯ ﮔﺴﺘﺮﺩﻩ‪ .‬ﺯﺭ‪‬ﺍﰉ ﻧﻜﺮﻩ ﺍﺳﺖ ﳕﻰﺷﻮﺩ ﺁ‪‬ﺎ ﺭﺍ‬
‫ﺑﺎ ﻓﺮﺵ ﺩﻧﻴﺎ ﻗﻴﺎﺱ ﻛﺮﺩ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺯﺭﺍﰉ ﲨﻊ ﺯﺭﺏ )ﺑﺮ ﻭﺯﻥ ﻗﻔﻞ( ﻧﻮﻋﻰ ﺍﺯ ﻟﺒﺎﺱ ﺭﺍﺣﺖ ﻭ ﻣﻨﺴﻮﺏ ﺍﺳﺖ ﺑﻪ ﳏﻠﻰ‪ .‬ﻭ ﺑﺮ ﺳﺒﻴﻞ ﺗﺸﻨﻴﻪ ﻭ ﺍﺳﺘﻌﺎﺭﻩ ﺁﻣﺪﻩ » ‪‬ﻭ ﺯ‪‬ﺭﺍِﺑﻰ‪ ‬ﻣ‪‬ﺒ‪‬ﺜﹸﻮﹶﺛﺔﹲ«‪.‬‬
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‫ﺯﺭﻉ = ﺭﻭﻳﺎﻧﺪﻥ‪ .‬ﻛﺎﺷﱳ‪ .‬ﻭ ﻧﻴﺰ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻣﻔﻌﻮﻝ ﺑﺎﺷﺪ ﻛﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪ .‬ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺯﺭﻉ ﺑﻪ ﻣﻌﲎ ﺭﻭﻳﺎﻧﺪﻥ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﺑﺎ ﺍﻣﻮﺭ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ﻧﻪ ﺑـﺸﺮﻯ‬
‫]ﻭﺍﻗﻌﺔ‪ .[٦٤:‬ﺁﻳﺎ ﴰﺎ ﺁﻥ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﻴﺪ ﻳﺎ ﻣﺎﺋﻴﻢ ﺭﻭﻳﺎﻧﻨﺪﻩ‪ ...‬ﻭ ﺍﮔﺮ ﺑﻪ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﻮﺩ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻋﺎﻣﻞ ﻭ ﻓﺎﻋﻞ ﺍﺳﺒﺎﺏ ﺯﺭﻉ ﺍﺳﺖ‪.‬‬
‫ﺖ ‪‬ﻭ ﹾﻟ‪‬ﻴ ﹸﻘ ﹾﻞ‬
‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻳﺎ ﴰﺎ ﺁﻥ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﻴﺪ ﻳﺎ ﻣﺎﺋﻴﻢ ﺭﻭﻳﺎﻧﻨﺪﻩ ﻭ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺭﻭﺍﻳﺖ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩ »ﻻ ﻳ‪‬ﻘﹸﻮﹶﻟﻦ‪ ‬ﹶﺍ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ‪‬‬
‫ﺖ« ﻛﺴﻰ ﺍﺯ ﴰﺎ ﻧﮕﻮﻳﺪ ﺯﺭﻉ ﻛﺮﺩﻡ ﻭ ﺑﮕﻮﻳﺪ ﺣﺮﺙ ﻛﺮﺩﻡ‪ .‬ﻭﱃ ﺫﻳﻞ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ .[٤٧:‬ﺁﻥ ﺭﺍ ﻛﺎﺷﱳ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪‬ﺣ ‪‬ﺮﹾﺛ ‪‬‬
‫ﺩﺭ ﺻﺤﺎﺡ ﻛﺎﺷﱳ ﻭ ﺭﻭﻳﺎﻧﺪﻥ ﻫﺮ ﺩﻭ ﺭﺍ ﮔﻔﺘﻪ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﭼﻨﺎﻥ ﻛﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﺩﺭ ﺭﻭﻳﺎﻧﺪﻥ ﻭ ﻛﺎﺷﱳ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ‬
‫ﺑﻨﺎﺑﺮ ﻗﻮﻝ ﺭﺍﻏﺐ ﺯﺍﺭﻉ ﻓﻘﻂ ﺧﺪﺍﺳﺖ ﻭ ﺑﺸﺮ ﺣﺎﺭﺙ ﺍﺳﺖ ﻻﻏﲑ ﭼﻨﺎﻥ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻭﺍﻗﻌﺔ‪.[٦٣:‬‬
‫‪‬ﺯﺭ‪‬ﺍﻉ ﺑﻪ ﺿﻢ )ﺯ( ﲨﻊ ﺯﺍﺭﻉ ﺍﺳﺖ ]ﻓﺘﺢ‪ .[٢٩:‬ﺑﺮ ﺳﺎﻗﻪﻫﺎﻯ ﺧﻮﺩ ﺍﻳﺴﺘﺎﺩ ﺯﺍﺭﻋﺎﻥ ﺭﺍ ﺭﻭﺋﻴﺪﻥ ﺁﻥ ﺑﻪ ﺷﮕﻔﺖ ﻣﻰﺁﻭﺭﺩ‪.‬‬
‫]ﳓﻞ‪ .[١١:‬ﺯﺭﻉ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻏﲑﻩ ﺑﻪ ﻣﻌﲎ ﻣﺰﺭﻭﻉ )ﻛﺸﺖ( ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﮔﺬﺷﺖ‪ .‬ﲨﻊ ﺯﺭﻉ ﺩﺭ ﻗﺮﺁﻥ ﺯﺭﻭﻉ ﺍﺳﺖ ]ﺩﺧﺎﻥ‪] .[٢٦-٢٥:‬ﺷﻌﺮﺍﺀ‪.[١٤٨:‬‬
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‫ﺯ‪‬ﺭﻕ = ﺑﻪ ﺿﻢ )ﺯ( ]ﻃﻪ‪ .[١٠٢:‬ﺯﺭ‪‬ﻕ )ﺑﺮ ﻭﺯﻥ ﹶﻓﺮ‪‬ﺱ( ﺑﻪ ﻣﻌﲎ ﻛﺒﻮﺩ ﺍﺳﺖ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺯﺭﻗﻪ ﺭﺍ ﺭﻧﮓ ﺳﺒﺰ ﮔﻔﺘﻪ ﻭﱃ ﺍﻗﺮﺏ ﺗﺼﺮﻳﺢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﻧﮓ ﻛﺒﻮﺩ ﺍﺳﺖ ﻣﺜﻞ ﺭﻧﮓ‬
‫ﺁﲰﺎﻥ‪ .‬ﺯﺭ‪‬ﻕ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﲨﻊ ﹶﺍ ‪‬ﺯﺭ‪‬ﻕ ﺑﻪ ﻣﻌﲎ ﻛﺒﻮﺩ ﺷﻢ ﺍﺳﺖ ﻳﻌﲎ ﺭﻭﺯﻯ ﺩﺭ ﺻﻮﺭ ﺩﻣﻴﺪﻩ ﺷﻮﺩ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺭﺍ ﻛﺒﺌﺪ ﭼﺸﻢ ﳏﺸﻮﺭ ﻣﻰﻛﻨﻴﻢ‪ .‬ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺁﻳﻪ‬
‫ﻕ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﺯ‪‬ﺭﻗﹰﺎ‪ :‬ﻋﻤﻰ« ﻳﻌﲎ ﻛﻮﺭ ﺷﺪ‪.‬‬
‫ﻛﻮﺭﻯ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ » ‪‬ﺯ ‪‬ﺭ ‪‬‬
‫ﺩﻟﻴﻞ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﻛﻮﺭ ﳏﺸﻮﺭ ﺷﺪﻥ ﺭﺍ ﺻﺮﺍﺣﺖ ﺩﺍﺭﻧﺪ ]ﻃﻪ‪] .[١٢٥-١٢٤:‬ﺍﺳﺮﺍﺀ‪» .[٩٧:‬ﺯﺭﻕ« ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻳﻜﺒﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺯﺭﻯ = ﻋﻴﺐ ﮔﺮﻓﱳ‪ .‬ﺣﻘﲑ ﴰﺮﺩﻥ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺯﺭﻯ ﻋﻤﻠﻪ ﻋﻠﻴﻪ‪ :‬ﻋﺎﺑﻪ ﻋﻠﻴﻪ ﻭ ﻋﺎﺗﺒﻪ« ﺍﺳﻢ ﻓﺎﻋﻞ ﺁﻥ ﺯﺍﺭ ﺍﺳﺖ ]ﻫﻮﺩ‪ .[٣١:‬ﺍﺯﺩﺭﺍﺀ ﻳﻌﲎ ﺍﺣﺘﻘﺎﺭ ﻳﻌﲎ ﺩﺭﺑﺎﺭﻩ ﺁﻧﺎﻥ ﻛﻪ ﭼﺸﻢ‬
‫ﴰﺎ ﺧﻮﺍﺭﺷﺎﻥ ﻣﻰﺑﻴﻨﺪ ﳕﻰﮔﻮﱘ‪ :‬ﺧﺪﺍ ﻫﺮﮔﺰ ﺧﲑﻯ ﺑﻪ ﺁ‪‬ﺎ ﳔﻮﺍﻫﺪ ﺩﺍﺩ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٧٤‬ﺩﺭﺑﺎﺭﻩ ﻧﻔﺲ ﻣﺆﻣﻦ ﻓﺮﻣﻮﺩﻩ »ﻭ‪‬ﻻ ﻳﺰﺍ ﹸﻝ ﺯﺍﺭِﻳﹰﺎ ﻋ‪‬ﻠﹶﻴﻬﺎ« ﻣﺆﻣﻦ ﭘﻴﻮﺳﺘﻪ ﻧﻔﺲ ﺧﻮﺩ‬
‫ﺭﺍ ﺣﻘﲑ ﴰﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﻋﺘﺎﺏ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺯﻋﻢ = ﻗﻮﻝ ﺑﺎﻃﻞ ﺩﺭﻭﻍ ]ﺗﻐﺎﺑﻦ‪ .[٧:‬ﻛﻔﹼﺎﺭ ﺑﻪ ﺩﺭﻭﻍ ﮔﻔﺘﻨﺪ ﻛﻪ ﻫﺮﮔﺰ ﺑﺮ ﺍﻧﮕﻴﺨﺘﻪ ﳕﻰﺷﻮﻧﺪ ﺑﮕﻮ ﻗﺴﻢ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺣﺘﻤ ﹰﺎ ﺣﺘﻤﹰﺎ ﺑﺮ ﺍﻧﮕﻴﺨﺘﻪ ﺧﻮﺍﻫﻴﺪ ﺷﺪ‪.‬‬
‫ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﺯﻋﻢ ﺑﻪ ﻣﻌﲎ ﻗﻮﻝ ﺑﺎﻃﻞ ﻭ ﻛﺬﺏ ﻭ ﻗﻮﻝ ﺣﻖ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﺩﻭ ﺿﺪ ﺑﻜﺎﺭ ﻣﻰﺭﻭﺩ ﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﺷﻰﺀ ﻣﺸﻜﻮﻙ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺍﻓﺰﻭﺭﺩﻩ‪ :‬ﺍﺯ‬
‫ﻋﺎﺩﺕ ﻋﺮﺏ ﺍﺳﺖ ﻫﺮ ﺩﺭﻭﻏﮕﻮ ﻛﻪ ﭘﻴﺸﺸﺎﻥ ﺳﺨﲎ ﮔﻮﻳﺪ‪ ،‬ﮔﻮﻳﻨﺪ ﻓﻼﱏ ﺯﻋﻢ ﻛﺮﺩ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﻫﺮ ﺟﺎ ﺩﺭ ﺫﻡ ﻗﺎﺋﻠﲔ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺣﻜﺎﻳﺖ ﻗﻮﱃ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺣﺘﻤﺎﻝ ﺩﺭﻭﻍ ﺍﺳﺖ ]ﺳﺒﺎﺀ‪ .[٢٢:‬ﺑﮕﻮ ﲞﻮﺍﻧﻴﺪ ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﺑﻪ ﺑﺎﻃﻞ ﻣﻌﺒﻮﺩ ﺧﻮﺍﻧﺪﻳﺪ‪].‬ﺍﺳﺮﺍﺀ‪ .[٩٢:‬ﻳﺎ ﺁﲰﺎﻥ ﺭﺍ ﭼﻨﺎﻥ ﻛﻪ‬
‫ﺍﺩﻋﺎ ﻛﺮﺩﻩﺍﻯ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﺑﺮ ﻣﺎ ﻓﺮﻭﺩ ﺁﻭﺭﻯ‪.‬‬
‫ﺯﻋﻴﻢ ﺑﻪ ﻣﻌﲎ ﻛﻔﻴﻞ ﻭ ﻋﻬﺪﻩ ﺩﺍﺭ ﺍﺳﺖ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺯﻋﻴﻢ‪ ،‬ﻛﻔﻴﻞ ﻭ ﺿﻤﲔ ﻧﻈﲑ ﻫﻢﺍﻧﺪ ﻭ ﻧﻴﺰ ﺯﻋﻴﻢ ﺑﻪ ﻣﻌﲎ ﺭﺋﻴﺲ ﺍﺳﺖ ﺭﺍﻏﺐ ﺩﺭ ﺗﻘﺮﻳﺐ ﺁﻥ ﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﻋﻘﻴﺪﻩ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﻗﻮﻝ ﺭﺋﻴﺲ ﻭ ﻛﻔﻴﻞ ﳏﻞ ﺍﺣﺘﻤﺎﻝ ﻛﺬﺏ ﺍﺳﺖ ]ﻳﻮﺳﻒ‪ .[٧٢:‬ﻫﺮ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻴﺎﻭﺭﺩ ﺑﺮﺍﻯ ﺍﻭﺳﺖ ﺑﺎﺭ ﺷﺘﺮﻯ ﻭ ﻣﻦ ﺑﻪ ﺁﻥ ﺑﺎﺭ ﺿﺎﻣﻨﻢ ﻛﻪ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﻳﺎ ﺑﻪ ﺍﻭ ﻛﻔﻴﻠﻢ ﻛﻪ‬
‫ﻋﺬﺍﺑﺶ ﻧﻜﻨﻨﺪ‪.‬‬
‫]ﻗﻠﻢ‪ .[٤٠:‬ﺯﻋﻴﻢ ﺩﺭ ﺁﻳﻪ ﺷﺎﻳﺪ ﺑﻪ ﻣﻌﲎ ﻣﺘﻌﻬﺪ ﻭ ﻳﺎ ﺑﺎﻃﻞﮔﻮ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﻛﻔﻴﻞ ﮔﻔﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺑﭙﺮﺱ ﻛﺪﺍﻣﺸﺎﻥ ﻣﺘﻌﻬﺪ ﺍﺳﺖ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮﺍﻯ ﺁ‪‬ﺎﺳﺖ ﺁﻥ ﭼﻪ‬
‫ﺑﺮﺍﻯ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺋﺮ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺧﻄﺒﻪ ‪ ١٦‬ﺁﻣﺪﻩ »ﺫِﻣ‪‬ﱴ ﺑِﻤﺎ ﺍﹶﻗﹸﻮ ﹸﻝ ﺭ‪‬ﻫﻴ‪‬ﻨﺔﹲ ‪‬ﻭ ﺍﹶﻧ‪‬ﺎ ِﺑ ِﻪ ﺯ‪‬ﻋﻴﻢ‪.«‬‬
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‫ﺯﻑ = ]ﺻﺎﻓﺎﺕ‪ .[٩٤:‬ﺯﻓﻴﻒ ﺑﻪ ﻣﻌﲎ ﺳﺮﻋﺖ ﺳﲑ ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ »ﺯ‪‬ﻑ ﺍﻟﻌﺒﲑ ﺯﻓﻴﻔﹰﺎ‪ :‬ﺍﺳﺮﻉ‪ .‬ﻭ ﺯ‪‬ﻑ ﺍﻟﻘﻮﻡ ﰱ ﻣﺸﻴﻬﻢ‪ :‬ﺍﺳﺮﻋﻮﺍ« ﻣﻌﲎ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺭﻭ ﻛﺮﺩﻧﺪ ﺑﻪ ﺳﺮﻋﺖ‬
‫ﺳﻮﻯ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻣﺘﻌﺪ‪‬ﻯ ﺑﺪﺍﻧﻴﻢ ﭼﻨﲔ ﺍﺳﺖ ﻛﻪ ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺳﺮﻋﺖ ﺑﺴﲑ ﻭ ﺍﻣﻴﺪﺍﺷﺘﻨﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﻜﺒﺎﺭ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ‪ .‬ﺯﻓﺎﻑ ﺑـﺮﺩﻥ‬
‫ﻋﺮﻭﺱ ﺍﺳﺖ ﺑﻪ ﺧﺎﻧﻪ ﺷﻮﻫﺮ‪.‬‬
‫ﺩﺭ ‪‬ﺎﻳﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩ »ﻳﺰ‪‬ﻑ ﻋﻠﻰ ﺑﻴﲎ ﻭ ﺑﲔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳉﻨﺔ« ﻋﻠﻰ ﻣﻴﺎﻥ ﻣﻦ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺳﺮﻋﺖ ﻭﺍﺭﺩ ‪‬ﺸﺖ ﻣﻰﺷﻮﺩ‪.‬‬
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‫ﺯﻓﺮ = ﺯﻓﺮ ﻭ ﺯﻓﲑ ﺧﺎﺭﺝ ﻛﺮﺩﻥ ﻧﻔﺲ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﺑﻪ ﺩﺭﻭﻥ ﻛﺸﻴﺪﻥ ﺁﻥ ﻳﻌﲎ ﺑﺎﺯﺩﻡ )ﻗﺎﻣﻮﺱ‪ ،‬ﺍﻗﺮﺏ( ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﺑﻪ ﻋﻜﺲ ﮔﻔﺘﻪﺍﻧﺪ ﻋﺒﺎﺭﺕ ﳎﻤﻊ ﭼﻨﲔ ﺍﺳﺖ »ﺍﻟﺰﻓﲑ‬
‫ﺗﺮﺩﻳﺪ ﺍﻟﻨﻔﺲ ﻣﻊ ﺍﻟﺼﻮﺕ ﻣﻦ ﺍﳊﺰﻥ ﺣﱴ ﺗﻨﺘﻔﻊ ﺍﻟﻀﻠﻮﻉ«‬
‫ﺯﻓﲑ ﻧﻔﺲ ﻛﺸﻴﺪﻥ ﺍﺳﺖ ﺍﺯ ﺍﻧﺪﻭﻩ ﻛﻪ ﺑﺎ ﺻﺪﺍ ﻳﺎﺷﺪ ﺗﺎ ﺟﺎﺋﻰ ﻛﻪ ﺩﻧﺪﻩﻫﺎ ﺑﺎﺩ ﻛﻨﺪ ﺭﺍﻏﺐ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﻭ ﻓﻘﻂ ﺣﺰﻥ ﻭ ﺻﻮﺕ ﻧﻴﺎﻭﺭﺩﻩ ﺍﺳﺖ ﺍﻳﻀ ﹰﺎ ﺯﻓﲑ ﺻﺪﺍﻯ ﺁﺗﺶ ﺍﺳﺖ‬
‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺷﺪ‪‬ﺕ ﻣﺸﺘﻌﻞ ﮔﺮﺩﺩ‪.‬‬
 ‫]ﻫﻮﺩ‪ .[١٠٦:‬ﺷﻬﻴﻖ ﻣﻘﺎﺑﻞ ﺯﻓﲑ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺍﺯ ﺻﺪﺍﻫﺎﻯ ﺍﻧﺪﻭﻫﻨﺎﻛﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻫﻨﮕﺎﻡ ﻧﻔﺲ ﻛﺸﻴﺪﻥ ﻭ ﺑﺎﺯﺩﻡ ﺍﺯ ﺁ‪‬ﺎﺷﻨﻴﺪﻩ ﻣﻰﺷﻮﺩ )ﳎﻤﻊ ﺍﺯ ﺯﺟ‪‬ﺎﺝ( ﻣﻌﲎ ﺁﻳـﻪ ﺩﺭ‬
‫»ﺧﻠﺪ« ﮔﺬﺷﺖ‪] .‬ﻓﺮﻗﺎﻥ‪ .[١٢:‬ﺯﻓﲑ ﺻﺪﺍﻯ ﺟﻬﻨ‪‬ﻢ ﻭ )ﺻﻔﲑ( ﺁﻧﺴﺖ ﺩﺭ »ﺟﻬﻨ‪‬ﻢ« ﮔﺬﺷﺖ ﻛﻪ ﺁﻥ ﺫﻯ ﺷﻌﻮﺭ ﻭ ﻋﺎﻗﻞ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳـﺖ‪.‬‬
‫ﺳﻮ‪‬ﻣﻰ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﺁﻳﻪ ‪.١٠٠‬‬
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‫ﺯﻗﹼﻮﻡ = ]ﺻﺎﻓﺎﺕ‪.[٦٦-٦٢:‬‬
‫]ﺩﺧﺎﻥ‪] .[٤٦-٤٣:‬ﻭﺍﻗﻌﺔ‪.[٥٣-٥٢:‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﺭ ﺍﻳﻦ ﺳﻪ ﻣﻮﺭﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﺍﻭ‪ ‬ﹰﻻ ﺭﻗﹼﻮﻡ ﺩﺭﺧﱴ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨﻢ ﻣﻰﺭﻭﻳﺪ‪ .‬ﺛﺎﻧﻴ ﹰﺎ ﻣﻴﻮﻩ ﺁﻥ ﻣﺎﻧﻨﺪ ﺭﺅﺱ ﺷﻴﺎﻃﲔ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬
‫»ﺭﺃﺱ« ﮔﺬﺷﺖ ﻭ ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﺩﺭﺧﺖ ﺯﻗﹼﻮﻡ ﻃﻌﺎﻡ ﮔﻨﺎﻫﻜﺎﺭ ﺍﺳﺖ ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﻣﻴﻮﻩ ﺁﻥ ﺍﺳﺖ‪ .‬ﺛﺎﻟﺜ ﹰﺎ ﳎﺮﻣﲔ ﺍﺯ ﺁﻥ ﻣﻰﺧﻮﺭﻧﺪ ﻭ ﺷﻜﻤﺸﺎﻥ ﺭﺍ ﭘﺮ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭ ﺭﺍﺑﻌﹰﺎ ﺁﻥ ﻣﺎﻧﻨﺪ ﺁﺏ‬
‫ﺟﻮﺷﺎﻥ ﺩﺭ ﺷﻜﻢﻫﺎ ﻣﻰﺟﻮﺷﺪ )ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻨﻬﺎ(‪ .‬ﺑﻘﻴﻪ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ »ﺿﺮﻳﻊ« ﺍﺳﺖ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻌﲎ ﺯﻗﻢ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺁﻥ ﻓﺮﻭ ﺑﺮﺩﻥ ﻟﻘﻤﻪ ﺍﺳﺖ ﺑﺎ ﻛﺮﺍﻫﺖ ﻭ ﻣﺸﻘﹼﺖ ﺷﺪﻳﺪ )ﳎﻤﻊ( ﺩﺭ ﻗﺎﻣﻮﺱ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺁﻥ ﺭﺍ ﻛﺮﻩ ﺑﺎ ﺧﺮﻣﺎ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ :‬ﺁﻥ‬
‫ﻛﺮﻩ ﺍﺳﺖ ﺑﺎ ﺧﺮﻣﺎ ﺩﺭ ﻟﻐﺖ ﺁﻓﺮﻳﻘﺎ‪ ...‬ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺩﺭﺧﺖ ﺗﻠﺦ ﺍﺳﺖ ﺩﺭ ‪‬ﺎﻣﻪ‪ ...‬ﺩﺭ ﳎﻤﻊ ﮔﻔﺘﻪ‪ :‬ﮔﻮﻳﻨﺪ ﺁﻥ ﺩﺭﺧﺖ ﻣﻌﺮﻭﰱ ﺍﺳﺖ ﻛﻪ ﻋﺮﺏ ﻣﻰﺷﻨﺎﺳﺪ‪ .‬ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ‬
‫ﳕﻰﺷﻨﺎﺳﺪ ﺭﻭﺍﻳﺖ ﺍﺳﺖ‪ :‬ﻗﺮﻳﺶ ﭼﻮﻥ ﺁﻳﻪ ﺍﻭﻝ ﺭﺍ ﺷﻨﻴﺪ‪ ...‬ﺍﺑﻦ ﺯﺑﻌﺮﻯ ﮔﻔﺖ‪ :‬ﺯﻗﻮﻡ ﺩﺭ ﻛﻼﻡ ﺑﺮﺑﺮ ﺧﺮﻣﺎ ﻭ ﻛﺮﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﻘﻠﻰ ﺑﻠﻐﺖ ﳝﻦ‪ ،‬ﺍﺑﻮ ﺟﻬﻞ ﺑﻪ ﻛﻨﻴﺰﺵ ﮔﻔﺖ‪ :‬ﻣﺎ ﺭﺍ‬
‫ﺯﻗﹼﻮﻡ ﺑﻴﺎﻭﺭ‪ .‬ﺍﻭ ﻛﺮﻩ ﻭ ﺧﺮﻣﺎ ﺁﻭﺭﺩ ﺑﻪ ﻳﺎﺭﺍﻥ ﮔﻔﺖ‪ :‬ﺯﻗﹼﻮﻡ ﲞﻮﺭﻳﺪ ﳏﻤﺪ ﴰﺎ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻣﻰﺗﺮﺳﺎﻧﺪ ﻭ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﺁﺗﺶ ﺁﻥ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﺪ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﺗﺶ ﻣﻰﺳﻮﺯﺍﻧﺪ ﺧﺪﺍﻭﻧﺪ ﻧﺎﺯﻝ‬
‫ﲔ« ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ‪‬ﺎﻳﻪ ﻧﻴﺰ ﺫﻳﻞ ﺯﻗﻢ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﺮﺩ »ﺍِﻧ‪‬ﺎ ﺟ‪‬ﻌ‪ ‬ﻠﹾﻨﺎﻫﺎ ِﻓ ‪‬ﺘ‪‬ﻨ ﹶﺔ ﻟﹶﻈﹼﺎﻟِﻤ ‪‬‬
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‫ﺯﻛﺎﺓ = ﺯﻛﻮﺓ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﻣﺼﺪﺭ ﻭ ﺍﺳﻢ ﻣﺼﺪﺭ ﻛﻪ ﻣﺎﻝ ﺯﻛﻮﻯ ﺑﺎﺷﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺳﻰ ﺋﻮ ﺑﺎﺭ ﺩﺭ ﻗﺮﺍﻥ ﳎﻴﺪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺑﻴﺸﺘﺮﻳﻦ ﻣﻨﻈﻮﺭ ﻣﺎﱃ ﺍﺳﺖ ﻛﻪ‬
‫ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻣﺼﺮﻑ ﻣﻰﺷﻮﺩ‪ .‬ﺑﻪ ﻧﻈﺮﻡ ﺍﻳﻦ ﺗﺴﻤﻴﻪ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻛﻮﺓ ﺳﺒﺐ ﭘﺎﻛﻰ ﻣﺎﻝ ﺍﺳﺖ ﻭ ﻣﺎﻝ ﻣﺰﻛﹼﻰ ﭘﺎﻙ ﻭ ﻗﺎﺑﻞ ﳕﻮ‪ ‬ﻭ ﺑﺮﻛﺖ ﺍﺳﺖ ﻧﻪ ﻣﺎﻝ ﻏﲑ ﻣﺰﻛﹼﻰ‪.‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﺍﺩ ﺍﺯ ﺯﻛﻮﺓ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﻴﺸﺘﺮ ﺑﺎ ﺻﻠﻮﺓ ﺁﻣﺪﻩ ﻓﻘﻂ ﺯﻛﻮﺓ ﻭﺍﺟﱮ ﻛﻪ ﺑﻪ ‪ ٩‬ﭼﻴﺰ )ﮔﻨﺪﻡ‪،‬ﺟﻮ‪،‬ﺧﺮﻣﺎ‪،‬ﻛﺸﻤﺶ‪،‬ﻃﻼ‪،‬ﻧﻘﺮﻩ‪،‬ﮔﻮﺳﻔﻨﺪ‪ ،‬ﮔﺎﻭ‪ ،‬ﻭ ﺷﺘﺮ( ﺗﻌﻠﻖ ﻣﻰﮔﲑﺩ‬
‫ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻣﺮﺍﺩ ﻣﻄﻠﻖ ﺍﻧﻔﺎﻕ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍﺳﺖ ﺍﻋﻢ ﺍﺯ ﻭﺍﺟﺐ ﻭ ﻣﺴﺘﺤﺐ‪ .‬ﻭﻗﺘﻴﻜﻪ ﺯﻛﻮﺓ ﺩﺭ ﺍﺻﻞ ﻟﻐﺖ ﺑﻪ ﻣﻌﲎ ﺯﻳﺎﺩﺕ ﻭ ﳕﻮ‪ ‬ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻥ ﺁﻥ ﺩﺭ ﻣﺎﻝ ﺍﻧﻔﺎﻕ ﺷﺪﻩ ﺑﻪ‬
‫ﻋﻨﺎﻳﺖ ﺑﺎﺷﺪ ﭼﻪ ﺩﺍﻋﻰ ﺩﺍﺭﱘ ﻛﻪ ﺯﻛﻮﺓ ﺭﺍ ﺩﺭ ﺁﻳﺎﺕ ]ﺑﻘﺮﻩ‪] ،[١١٠،٨٣،٤٣:‬ﻧﺴﺎﺀ‪] ،[١٦٢:‬ﺗﻮﺑﻪ‪ .[٧١:‬ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﲪﻞ ﺑﺮ ﺯﻛﻮﺓ ﻭﺍﺟﺐ ﻛﻨﻴﻢ‪.‬‬
‫ﺷﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻦ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺫﻛﺮ ﺻﻠﻮﺓ ﺍﻧﻔﺎﻕ ﺭﺍ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻰﻛﻨﻨﺪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪] ،[٣:‬ﺍﻧﻔﺎﻝ‪] ،[٣:‬ﺣﺞ‪.[٣٥:‬‬
‫ﻭ ﻣﺜﻞ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﻣﻄﻠﻖ ﺍﻧﻔﺎﻕ ﰱ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﺭﺍ ﺗﺬﻛﹼﺮ ﻣﻰﺩﻫﻨﺪ‪] .‬ﺑﻘﺮﻩ‪] ،[٢٦١:‬ﺑﻘﺮﻩ‪.[١٩٥:‬‬
‫ﻭ ﻣﺜﻞ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﻣﻰﮔﻮﻳﻨﺪ ﺩﺭ ﻣﺎﻝ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺣﻘﹼﻰ ﻫﺴﺖ ]ﺫﺍﺭﻳﺎﺕ‪] .[١٩:‬ﻣﻌﺎﺭﺝ‪٢٤:‬ﻭ‪.[٢٥‬‬
‫ﺍﺯ ﻣﺪ‪‬ﺎ ﭘﻴﺶ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻓﻜﺮ ﻛﺮﺩﻩ ﻭ ﺁﻧﺮﺍ ﻗﻮﻯ ﻭ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺩﺍﻧﺴﺘﻪ ﺑﻮﺩﻡ ﺍﺗﻔﺎﻗﹰﺎ ﺩﻳﺪﻡ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٤:‬ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺗﻮﺟ‪‬ﻪ ﺷـﺪﻩ ﺍﺳـﺖ‬
‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺯﻛﻮﺓ ﻣﻌﻨﺎﻯ ﻣﺼﺪﺭﻯ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺗﻄﻬﲑ ﻣﺎﻝ ﺑﺎ ﺍﻧﻔﺎﻕ ﺍﺳﺖ ﻧﻪ ﻣﻘﺪﺍﺭ ﻣﻌﲔ ﺍﺯ ﻣﺎﻝ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﻜﹼﻰ ﺍﺳﺖ ﻭ ﺗﺸﺮﻳﻊ ﺯﻛﻮﺓ ﻣﺘﻌﺎﺭﻑ ﺩﺭ ﻣﺪﻳﻨﻪ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ ﺳﭙﺲ ﻋﻠﻢ ﺑﻪ ﻏﻠﺒﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺑﺎ ﺍﻳﻦ ﺍﻋﺘﺒﺎﺭ ﺁﻣﺪﻥ »ﻓﺎﻋﻠﻮﻥ« ﺻﺤﻴﺢ ﻣﻰﺷﻮﺩ ﻧﻈﲑ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺫﻳﻞ ]ﻓﺼ‪‬ﻠﺖ‪٦:‬ﻭ‪ [٧‬ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﳏﻞ ﻣﺼﺮﻑ ﺯﻛﻮﺓ ﻭ ﻣﻄﻠﻖ ﺻﺪﻗﺎﺕ ﻣﻮﺍﺭﺩ ﻫﺸﺘﮕﺎﻧﻪ ﺯﻳﺮ ﺍﺳﺖ ﻛﻪ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻣﻌﻴ‪‬ﻦ ﻣﻰﻛﻨﺪ ]ﺗﻮﺑﻪ‪.[٦٠:‬‬
‫ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﻛﻪ ﺻﺪﻗﺎﺕ ﺷﻜﺎﻓﻬﺎﻯ ﺍﺟﺘﻤﺎﻉ ﺭﺍ ﭘﺮ ﻛﺮﺩﻩ ﻭ ﭼﺮﺥ ﺯﻧﺪﮔﻰ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻰﺍﻧﺪﺍﺯﺩ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﻳﻚ ﻳﻚ ﺍﻳﻦ ﻣﻮﺍﺭﺩﺗﻮﺟﻪ ﺷﻮﺩ‪:‬‬
‫‪ -١‬ﻓﻘﺮﺍﺀ‪ :‬ﻭ ﺁ‪‬ﺎ ﻛﺴﺎﱏ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺁﻣﺪﺷﺎﻥ ﺑﻪ ﳐﺎﺭﺝ ﺳﺎﻻﻧﻪ ﻛﻔﺎﻳﺖ ﳕﻰﻛﻨﺪ ﻣﻰﺗﻮﺍﻧﻨﺪ ﻛﺴﺮ ﳐﺎﺭﺝ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺯﻛﻮﺓ ﺩﺭﻳﺎﻓﺖ ﺩﺍﺭﻧﺪ‪.‬‬
‫‪ -٢‬ﻣﺴﺎﻛﲔ‪ .‬ﻓﻘﻬﺎﺀ ﺩﺭ ﺗﻔﺴﲑ ﺁﻥ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻣﺴﻜﲔ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺣﺎﻟﺶ ﺍﺯ ﻓﻘﲑ ﺑﺪﺗﺮ ﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺁﻣﺪﻯ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻧﺎﻗﺺ ﺍﻟﻌﻀﻮ ﺍﻧﺪ‪.‬‬
‫ﻣﻀﻄﺮ ﻭ ﺁﻭﺍﺭﻩ ﻫﺴﺘﻨﺪ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺳﺨﲎ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺳﻜﻦ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫‪ -٣‬ﻋﺎﻣﻠﲔ ﺯﻛﻮﺓ‪ .‬ﺣﻜﻢ ﺯﻛﻮﺓ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﺎﻛﻢ ﺷﺮﻉ ﺑﺮﺍﻯ ﲨﻊ ﺁﻭﺭﻯ ﺁﻥ ﻭ ﻧﻴﺰ ﺑﺮﺍﻯ ﺗﻮﺯﻳﻊ ﻭ ﻣﺼﺮﻑ ﺁﻥ ﻣﺄﻣﻮﺭﺍﱏ ﺍﺯ ﻃﺮﻑ ﺧﻮﺩ ﺗﻌﻴﲔ ﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺭﻭﻳ‪‬ﻪ ﺣـﻀﺮﺕ‬
‫ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﮋﻩ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﭼﻨﲔ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻪ ﻓﻘﲑ ﻣﻰﺩﺍﻧﺪ ﻣﺎﻝ ﻛﺪﺍﻡ ﻛﺲ ﺭﺍ ﻣﻰﺧﻮﺭﺩ ﻭ ﻧﻪ ﺯﻛﻮﺓ ﺩﻫﻨﺪﻩ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﺯﻛﻮﺗﺶ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻛﺪﺍﻡ‬
‫ﻛﺲ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪ ﺑﻠﻜﻪ ﺣﺎﻛﻢ ﺷﺮﻉ ﺧﻮﺩ ﺑﻪ ﻭﺿﻊ ﻣﺴﺘﻤﻨﺪﺍﻥ ﺭﺳﻴﺪﮔﻰ ﻣﻰﻛﻨﺪ ﻭ ﻛﺎﺭ ﻣﺄﻣﻮﺭﺍﻥ ﺯﻛﻮﺓ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺯ ﺁﻥ ﺣﻘﻮﻕ ﺑﺮ ﻣﻰﺩﺍﺭﻧﺪ‪.‬‬
‫‪ -٤‬ﻣﺆﻟﻔﺔ ﻗﻠﻮ‪‬ﻢ ﻳﻌﲎ ﻛﺴﺎﻧﻴﻜﻪ ﻗﻠﻮﺑﺸﺎﻥ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺁ‪‬ﺎ ﻣﺮﺩﻣﺎﻥ ﻏﲑ ﻣﺴﻠﻤﺎﻥ ﺍﻧﺪ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺷﺒﲔ ﺑﻮﺩﻥ ﺑﻪ ﺍﺳﻼﻡ ﻣﻰﺷﻮﺩ ﺑﻪ ﺁ‪‬ﺎﺍﺯ ﺯﻛﻮﺓ ﺩﺍﺩ ﻣﺜﻼ ﺩﺭ ﻛﺸﻮﺭﻯ ﻏﲑ‬
‫ﻣﺴﻠﻤﺎﻥ ﺯﻟﺰﻟﻪﺍﻯ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﻭ ﻋﺪ‪‬ﻩﺍﻯ ﰉ ﺧﺎﳕﺎﻥ ﺷﺪﻩﺍﻧﺪ ﻣﻰﺷﻮﺩ ﺑﻪ ﺁ‪‬ﺎ ﺍﺯ ﺯﻛﻮﺓ ﻛﻤﻚ ﻛﺮﺩ ﺗﺎ ﺑﻪ ﺍﺳﻼﻡ ﺧﻮﺷﺒﲔ ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﻣﻰﺷﻮﺩ ﻣﺒﻠﻐﻰ ﺍﺯ ﺯﻛﻮﺓ ﻛﻤﻚ ﻛﺮﺩ ﺗﺎ ﺑﻪ ﺍﺳﻼﻡ‬
‫ﺧﻮﺷﺒﲔ ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﻣﻰﺷﻮﺩ ﻣﺒﻠﻐﻰ ﺍﺯ ﺯﻛﻮﺓ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺑﻴﻤﺎﺭﺳﺘﺎ‪‬ﺎﻯ ﺁﻥ ﻛﺸﻮﺭ ﺑﺮﺍﻯ ﺗﺪﺍﻭﻯ ﺑﻴﻤﺎﺭﺍﻥ ﺍﺭﺳﺎﻝ ﻛﺮﺩ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺳﻼﻡ ﺑﺮﺍﻯ ﺟﻬﺎﻧﻴﺎﻥ ﻓﻜﺮ‬
‫ﻛﺮﺩﻩ ﻭ ﺭﺍﻩ ﺑﺎﺯ ﳕﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﻓﻘﻂ ﺑﺮﺍﻯ ﻣﺴﻠﻤﺎﻥ ﻓﻘﲑ‪.‬‬
‫‪ -٥‬ﺭﻗﺎﺏ ﺁﻧﺎﻥ ﺑﺮﺩﮔﺎﻥ ﺍﻧﺪ ﻛﻪ ﺍﺯ ﻣﺎﻝ ﺯﻛﻮﺓ ﻣﻰﺷﻮﺩ ﺁ‪‬ﺎ ﺭﺍ ﺧﺮﻳﺪ ﻭ ﺁﺯﺍﺩ ﻛﺮﺩ‪.‬‬
‫‪ -٦‬ﻏﺎﺭﻣﲔ‪ .‬ﻗﺮﺿﺪﺍﺭﺍﻥ ﺍﮔﺮ ﻛﺴﻰ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻣﺪﺷﺎﻥ ﺑﻪ ﳐﺎﺭﺟﺶ ﻛﻔﺎﻳﺖ ﻛﻨﺪ ﻭﱃ ﻗﺮﺿﻰ ﺩﺍﺭﺩ ﻛﻪ ﳕﻰﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺑﺪﻫﺪ‪ .‬ﻗﺮﺽ ﺍﻭ ﺍﺯ ﺯﻛﻮﺓ ﺍﺩﺍ ﻣﻰﺷﻮﺩ‪.‬‬
‫‪ -٧‬ﰱ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻥ ﻫﺮ ﻛﺎﺭ ﻋﺎﻡ ﺍﳌﻨﻔﻌﻪ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺩﺭﺩ ﻣﺮﺩﻡ ﻣﻰﺧﻮﺭﺩ ﺍﺯ ﻗﺒﻴﻞ ﺭﺍﻫﻬﺎ‪ ،‬ﭘﻠﻬﺎ‪ ،‬ﺑﻴﻤﺎﺭﺳﺘﺎ‪‬ﺎ‪ ،‬ﺩﺭﻣﺎﻧﮕﺎﻫﻬﺎ‪ ،‬ﻣﺴﺎﺟﺪ ﻭ ﻏﲑﻩ‪ .‬ﻛﻪ ﳏﻞ ﻣﺼﺮﻑ ﺯﻛﻮﺓ ﺍﻧﺪ‪.‬‬
‫‪ -٨‬ﺍﺑﻦ ﺳﺒﻴﻞ ﺷﺨﺺ ﻏﺮﺑﻴﻜﻪ ﺩﺭ ﻏﺮﺑﺖ ﻣﺎﻝ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﻭ ﻳﺎ ﲤﺎﻡ ﺷﺪﻩ ﻭ ﻣﻌﻄﻞ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺍﺯ ﺳﻬﻢ ﺯﻛﻮﺓ ﺑﻪ ﳏﻠﺶ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺯﻛﻮﺓ ﻭ ﺍﻧﻔﺎﻕ ﺩﺭ ﭘﺮ ﻛﺮﺩﻥ ﺷﻜﺎﻑ ﺟﺎﻣﻌﻪ ﺳﻬﻢ ﺑﻪ ﺳﺰﺍﺋﻰ ﺩﺍﺭﺩ ﺍﮔﺮ ﺭﻭﻯ ﺣﺴﺎﺏ ﻣﻨﻈﻢ ﻭ ﺩﻗﻴﻖ ﲨﻊ ﺁﻭﺭﻯ ﻭ ﺗﻮﺯﻳﻊ ﺷﻮﺩ ﺑﻴﺸﺘﺮ ﻣﺸﻜﻼﺕ ﺭﺍ ﺣﻞ‬
‫ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
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‫ﺯﻛﺮﻳ‪‬ﺎ = ﺍﺯ ﺍﻧﺒﻴﺎﻯ ﻣﺸﻬﻮﺭ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ .‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻣﺮﱘ‪.[٢:‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺑﻨﺪﮔﺎﻥ ﺻﺎﱀ ﻣﻰﴰﺎﺭﺩ ]ﺍﻧﻌﺎﻡ‪ .[٨٥:‬ﺩﻭ ﻗﻀﻴ‪‬ﻪ ﺍﺯ ﻭﻯ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻜﻰ ﺗﻜﻔﻞ ﻣﺮﱘ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺮﱘ ﺭﺍ ﲢﻮﻳﻞ ﻣﻌﺒﺪ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻛﺮﺩﻧﺪ‬
‫ﺩﺭﺑﺎﺭﻩ ﺗﻜﻔﻞ ﺍﻭ ﻗﺮﻋﻪ ﻛﺸﻰ ﻛﺮﺩﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٤:‬ﺗﺎ ﺑﺎﻻﺧﺮﻩ ﻛﻔﺎﻟﺖ ﻣﺮﱘ ﺑﻪ ﻋﻬﺪﻩ ﺯﻛﺮﻳ‪‬ﺎ ﻭﺍﮔﺬﺍﺭ ﺷﺪ ﻭ ﻫﺮ ﻭﻗﺖ ﭘﻴﺶ ﻣﺮﱘ ﻣﻰﺁﻣﺪ ﺩﺭ ﻧﺰﺩ ﻭﻯ ﺭﺯﻕ ﲞﺼﻮﺻﻰ ﻣﻰﺩﻳﺪ ﻭ‬
‫ﻣﻰﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺍﺯ ﻛﺠﺎﺳﺖ ﻣﺮﱘ ﻣﻰﮔﻔﺖ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺯﻛﺮﻳ‪‬ﺎ ﭼﻮﻥ ﺍﻳﻦ ﺑﺪﺍﻧﺴﺖ ﺑﺎ ﺁﻧﻜﻪ ﺧﻮﺩﺵ ﭘﲑ ﻭ ﺯﻧﺶ ﻧﺎﺯﺍ ﺑﻮﺩ ﺍﺯ ﺧﺪﺍ ﻓﺮﺯﻧﺪﻯ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﳛﲕ ﺭﺍ ﺑﻮﻯ ﻋﻨﺎﻳﺖ‬
‫ﻓﺮﻣﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٨-٣٧:‬‬
‫ﺩﻭ‪‬ﻡ ﺍﺳﺘﺠﺎﺑﺖ ﺩﻋﺎﻯ ﺍﻭﺳﺖ ﺩﺭﺑﺎﺭﻩ ﻓﺮﺯﻧﺪ ﺧﻮﺍﺳﱳ ﺍﺯ ﺧﺪﺍ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﺯ ﺁﻳﻪ ‪ ٣٨‬ﺗﺎ ‪ ٤١‬ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺸﺮﻭﺡ ﺁﻥ ﺩﺭ ﺳﻮﺭﻩ ﻣﺮﱘ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍﻳﻦ ﺧﱪ‬
‫ﺱ‬
‫ﺭﲪﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎ ﺑﻨﺪﻩ ﺧﻮﻳﺶ ﺯﻛﺮﻳﺎﺳﺖ‪ .‬ﺁﻥ ﺩﻡ ﻛﻪ ﺧﺪﺍﻳﺶ ﺭﺍ ‪‬ﺎﱏ ﻧﺪﺍ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﻦ ﺍﺳﺘﺨﻮﺍﱎ ﺳﺴﺖ ﺷﺪﻩ ﻭ ﺳﺮﻡ ﺍﺯ ﭘﲑﻯ ﺳﻔﻴﺪ ﮔﺸﺘﻪ » ‪‬ﻭ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻌ ﹶﻞ ﺍﻟﺮ‪‬ﹾﺃ ‪‬‬
‫ﺷ‪‬ﻴ‪‬ﺒ ﹰﺎ« ﻭ ﺩﺭ ﺩﻋﺎ ﻛﺮﺩﻥ ﺷﻘﻰ ﻭ ﺩﺳﺖ ﺧﺎﱃ ﻧﺒﻮﺩﻩﺍﻡ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻦ ﺩﻋﺎ ﻛﺮﺩﻩﺍﻡ ﻭ ﺗﻮ ﺍﺟﺎﺑﺖ ﻓﺮﻣﻮﺩﻩﺍﻯ ﻣﻦ ﺍﺯ ﺑﻌﺪ ﺧﻮﻳﺶ ﺍﺯ ﺍﻗﻮﺍﻡ ﻭ ﺍﻗﺮﺑﺎﱘ ﺑﻴﻢ ﺩﺍﺭﻡ ﻭ ﺯﱎ ﮔﺬﺷﺘﻪ ﺍﺯ ﭘﲑﻯ‬
‫ﳘﻮﺍﺭﻩ ﻧﺎﺯﺍ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺮﺍ ﺑﻪ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﻓﺮﺯﻧﺪﻯ ﻋﻄﺎ ﻓﺮﻣﺎ ﻛﻪ ﺍﺯ ﻣﻦ ﻭ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﻳﻌﻘﻮﺏ )ﻃﺮﻑ ﻣﺎﺩﺭ( ﺍﺭﺙ ﺑﱪﺩ ﻭ ﺍﻭ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﮔﺮﺩﺍﻥ‪.‬‬
‫ﺧﻄﺎﺏ ﺭﺳﻴﺪ ﺍﻯ ﺯﻛﺮﻳﺎ ﻣﺎ ﺗﻮ ﺭﺍ ﻣﮋﺩﻩ ﭘﺴﺮﻯ ﻣﻰﺩﻫﻴﻢ ﻛﻪ ﻧﺎﻣﺶ ﳛﲕ ﺍﺳﺖ ﻭ ﺍﺯ ﭘﻴﺶ ﳘﻨﺎﻣﻰ ﺑﺮﺍﻯ ﺍﻭ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩﺍﱘ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﭼﮕﻮﻧﻪ ﭘﺴﺮﻯ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ ﺣﺎﻝ‬
‫ﺁﻧﻜﻪ ﺯﱎ ﺍﺯ ﭘﻴﺶ ﻧﺎﺯﺍ ﺑﻮﺩﻩ ﻭ ﺧﻮﺩﻡ ﺍﺯ ﭘﲑﻯ ﺑﻪ ﻓﺮﺗﻮﺗﻰ ﺭﺳﻴﺪﻩ ﻭ ﺧﺸﻚ ﺷﺪﻩﺍﻡ‪ .‬ﻓﺮﺷﺘﻪﺍﻯ ﺍﻭ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﭼﻨﲔ ﮔﻔﺘﻪ ﻛﻪ ﺁﻥ ﺑﺮ ﻣﻦ ﺁﺳﺎﻥ ﺍﺳﺖ ﺗﻮ ﺭﺍ ﺍﺯ‬
‫ﭘﻴﺶ ﺁﻓﺮﻳﺪﻡ ﻛﻪ ﭼﻴﺰﻯ ﻧﺒﻮﺩﻯ‪ .‬ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﺑﺮﺍﻯ ﻣﻦ ﻧﺸﺎﻧﻪﺍﻯ ﺗﻌﻴﲔ ﻛﻦ ﮔﻔﺖ‪ :‬ﻧﺸﺎﻧﻪ ﺗﻮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺷﺐ ﲤﺎﻡ ﺑﺎ ﻣﺮﺩﻡ ﻧﺘﻮﺍﱏ ﺳﺨﻦ ﮔﻮﺋﻰ ﭘﺲ ﺍﺯ ﻋﺒﺎﺩﺗﮕﺎﻩ ﺑﻪ ﺳﻮﻯ ﻗﻮﻡ‬
‫ﺧﻮﺩ ﺭﻓﺖ ﻭ ﺑﻪ ﺁ‪‬ﺎﻓﻬﻤﺎﻧﺪ ﻛﻪ‪ :‬ﺑﺎﻣﺪﺍﺩ ﻭ ﺷﺒﺎﻧﮕﺎﻩ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﮔﻮﺋﻴﺪ‪) .‬ﻣﺮﱘ ‪.(١١-٢:‬‬
‫ﺚ ﻟﹶﻴﺎ ٍﻝ ‪‬ﺳ ِﻮﻳ‪ ‬ﹰﺎ« ﻭ ﺩﺭ ﺳﻮﺭﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤١:‬‬
‫ﺱ ﺛﹶﻠ ﹶ‬
‫ﻚ ﹶﺍ ﹾﻥ ﻻ ‪‬ﺗ ﹶﻜ ﻠﱢ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺳﻠﺐ ﻗﺪﺭﺕ ﺗﻜ ﻠﹼﻢ ﺍﺯ ﺯﻛﺮﻳﺎ ﻋﻼﻣﺖ ﻓﺮﺯﻧﺪ ﺑﻮﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﻗﺎ ﹶﻝ ﺁ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻚ« ﺑﺪﺳﺖ ﻣﻰﺩﻫﺪ ﻛﻪ ﺳﻠﺐ ﺗﻜﻠﹼﻢ‬
‫ﺚ ﻟﹶﻴﺎ ٍﻝ« ﻓﻘﻂ ﺳﻪ ﺷﺐ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺭﻭﺯﻫﺎ ﻫﻢ ﻣﺮﺍﺩ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻛﻠﻤﻪ »ﺍﻟﻨﺎﺱ ‪ -‬ﻭ ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ‪‬ﺭﺑ‪ ‬‬
‫ﻗﻴﺪ ﺍﻳ‪‬ﺎﻡ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺛﹶﻠ ﹶ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﻡ ﺑﻮﺩ ﻭ ﮔﺮﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻭ ﻋﺒﺎﺩﺕ ﺯﺑﺎﻧﺶ ﻗﺪﺭﺕ ﺩﺍﺷﺖ‪ .‬ﻭ »ﺍﹶﻟﹼﺎ ﺗ‪‬ﻜﹶﻠﱢﻢ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﺪﺍ ﻗﺪﺭﺕ ﺭﺍ ﺳﻪ ﺭﻭﺯ ﺍﺯ ﺍﻭ ﺳﻠﺐ ﻓﺮﻣﻮﺩ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﺯﻛﺮﻳ‪‬ﺎ ﺍﺯ ﺧﺪﺍ ﻋﻼﻣﺖ ﺧﻮﺍﺳﺖ ﻣﻌﲎ ﺍﺵ ﺁﻥ ﺑﻮﺩ ﻫﺮ ﻭﻗﺖ ﺯﻧﺶ ﺑﺎﺭﺩﺍﺭ ﺷﺪ ﺑﺎ ﺁﻥ ﻋﻼﻣﺖ ﺑﺎﺭﺩﺍﺭ ﺷﺪﻥ ﺁﻥ ﺭﺍ ﺑﺪﺍﻧﺪ؟ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺑﺪﺍﻧﺪ ﺍﻳﻦ ﻧﺪﺍ ﺍﺯ ﻣﻠﻚ ﺍﻳﺖ ﻭ‬
‫ﺍﺯ ﺷﻴﻄﺎﻥ ﻧﻴﺴﺖ؟ ﺍﳌﻴﺰﺍﻥ ﻭﺟﻪ ﺩﻭ‪‬ﻡ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻧﭽﻪ ﺳﺒﺐ ﻭﺣﺸﺖ ﻗﻮﻡ ﺍﺯ ﺍﻳﻦ ﻭﺟﻪ ﺷﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﻧﺒﻴﺎﺀ ﺩﺭ ﺍﺛﺮ ﻋﺼﻤﺖ ﺑﺎﻳﺪ ﻛﻼﻡ ﺭﲪﺎﱏ ﺭﺍ ﺍﺯ‬
‫ﻼ ﺍﺯ‬
‫ﺷﻴﻄﺎﱏ ﺗﺸﺨﻴﺺ ﺩﻫﻨﺪ‪ ،‬ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﺷﻴﻄﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺑﺎﺯﻯ ﮔﲑﺩ ﻛﻪ ﺗﺸﺨﻴﺺ ﺍﺯ ﺩﺳﺘﺸﺎﻥ ﺑﺮﻭﺩ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺣﻖ ﺍﺳﺖ ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺧﺪﺍﺳﺖ ﻛﻪ ﺧﺪﺍﺳﺖ ﻧﻪ ﻣﺴﺘﻘ ﹰ‬
‫ﺟﺎﻧﺐ ﺧﻮﺩﺷﺎﻥ ﻭ ﭼﻮﻥ ﭼﻨﲔ ﺍﺳﺖ ﭼﻪ ﺍﺷﻜﺎﱃ ﺩﺍﺭﺩ ﻛﻪ ﺯﻛﺮﻳ‪‬ﺎ ﺍﺯ ﺧﺪﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﻋﻼﻣﱴ ﲞﻮﺍﻫﺪ ﻛﻪ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺭﺍ ﺗﺸﺨﻴﺺ ﺑﺪﻫﺪ ﺑﻠﻰ ﺍﮔﺮ ﺩﻋﺎﻳﺶ ﻣﺴﺘﺠﺎﺏ ﳕﻰﺷﺪ ﺍﺷﻜﺎﻝ‬
‫ﺩﺭ ﺟﺎﻯ ﺧﻮﺩﺵ ﺑﻮﺩ‪ ...‬ﺁﻳﻪ ﺁﻥ ﺑﻮﺩ ﺯﺑﺎﻧﺶ ﺳﻪ ﺭﻭﺯ ﻗﺎﺩﺭ ﺑﻪ ﺗﻜﻠﹼﻢ ﻧﺒﻮﺩ ﻭ ﺯﺑﺎﻧﺶ ﺟﺰ ﺑﻪ ﺫﻛﺮ ﺧﺪﺍ ﺑﻨﺪ ﻣﻴﺸﺪ ﻭ ﺍﻳﻦ‪ ...‬ﺗﺼﺮ‪‬ﻑ ﺧﺎﺻ‪‬ﻰ ﺍﺳﺖ ﺩﺭ ﻧﻔﺲ ﭘﻴﺎﻣﱪ ﻭ ﺯﺑﺎﻧﺶ ﻛﻪ ﺷﻴﻄﺎﻥ‬
‫ﺑﻪ ﻋﻠﺖ ﻋﺼﻤﺖ ﭘﻴﻐﻤﱪ ﺍﺯ ﺁﻥ ﻋﺎﺟﺰ ﺍﺳﺖ ﭘﺲ ﻧﺪﺍﻯ ﻓﺮﺯﻧﺪ ﺩﺍﺩﻥ ﺭﲪﺎﱏ ﺑﻮﺩﻩ ﺍﺳﺖ ﲤﺎﻡ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤١‬ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺯﻛﺮﻳﺎ ﭼﻮﻥ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺗﺎ ﻓﺮﺯﻧﺪﻯ ﺑﻪ ﻭﻯ ﻋﻄﺎ ﻛﻨﺪ ﻣﻼﺋﻜﻪ ﺟﻮﺍﺏ ﺍﺳﺘﺠﺎﺑﺖ ﺭﺍ ﺑﻪ ﺍﻭ‬
‫ﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺧﻮﺍﺳﺖ ﺑﺪﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﻧﺪﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﺧﺪﺍ ﻭﺣﻰ ﻓﺮﻣﻮﺩ ﻛﻪ ﻧﺸﺎﻧﻪ ﺧﺪﺍﺋﻰ ﺑﻮﺩﻥ ﻧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺭﻭﺯ ﺯﺑﺎﻧﺶ ﺍﺯ ﺗﻜﻠﹼﻢ ﻋﺎﺟﺰ ﺷﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻪ ﺳﻠﺐ‬
‫ﺱ ﺛﹶﻠ ﹶﺜ ﹶﺔ ﺍﹶﻳ‪‬ﺎ ٍﻡ ﺍِﻟﹼﺎ ﺭ‪‬ﻣ‪‬ﺰﹰﺍ«‪.‬‬
‫ﻚ ﺍﹶﻟﹼﺎ ‪‬ﺗ ﹶﻜﻠﱢ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺗﻜﻠﹼﻢ ﺟﺰ ﺧﺪﺍ ﻛﺴﻰ ﻗﺎﺩﺭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ﻗﻮﻝ ﺧﺪﺍ » ‪‬ﺭﺏ‪ ‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﱃ ﺁ‪‬ﻳ ﹰﺔ ﻗﺎ ﹶﻝ ﺁ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﻋﻼﻣﺖ ﲪﻞ ﮔﻔﺘﻪ ﻛﻪ ﺯﻛﺮﻳ‪‬ﺎ ﺑﺎ ﺁﻥ ﺩﺍﻧﺴﺖ ﺯﻧﺶ ﺣﺎﻣﻠﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﺯﻛﺮﻳ‪‬ﺎ ﭼﻴﺰﻯ ﻧﻔﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻄﺎﻟﱮ ﺍﻓﺴﺎﻧﻪ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺭﺳﻮﻝ ﮔﺮﺍﻣﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻓﻬﺬﺳﺖ ﺍﺷﺎﺭﻩ‬
‫ﻣﻰﺷﻮﺩ‪.‬‬
‫‪ -١‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٢٠٠‬ﮔﻮﻳﺪ‪ :‬ﺣﺮﻓﻬﺎﺋﻰ ﺍﺯ ﻗﺪﻣﺎﺀ ﻣﻔﺴ‪‬ﺮﻳﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻏﲑ ﺍﺯ ﻗﺪﻣﺎﺀ ﻣﻔﺴ‪‬ﺮﻳﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻏﲑ ﻣﻌﻘﻮﻝ ﺍﻧﺪ ﻣﺜﻞ ﺁﻧﻜﻪ ﺍﺯ ﻗﺘﺎﺩﻩ ﻭ‬
‫ﻋﻜﺮﻣﻪ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺷﻴﻄﺎﻥ ﭘﻴﺶ ﺯﻛﺮﻳ‪‬ﺎ ﺁﻣﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻳﻨﻜﻪ ﺑﺸﺎﺭﺕ ﻓﺮﺯﻧﺪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﺑﻪ ﺷﻚ‪ ‬ﺍﻧﺪﺍﺧﺖ ﻭ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﺍﻳﻦ ﻧﺪﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻮﺩ ﳐﻔﻰ ﺑﻪ ﺗﻮ ﻣﻰ ﺭﺳﻴﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﺗﻮ ﺧﺪﺍ ﺭﺍ ‪‬ﺎﱏ ﺧﻮﺍﻧﺪﻯ ﻭ ﺩﺭ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ‪ ١‬ﺑﻨﺪ ‪ ٢٠‬ﺁﻣﺪﻩ ﻛﻪ ﺟﱪﺋﻴﻞ ﺑﻪ ﺯﻛﺮﻳ‪‬ﺎ ﮔﻔﺖ‪ :‬ﺗﻮ ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﺍﻳﻦ ﺧﱪ ﻭﺍﻗﻊ ﺷﻮﺩ ﮔﻨﮓ ﻭ ﻻﻝ ﺧﻮﺍﻫﻰ ﺑﻮﺩ ﻛﻪ ﺳﺨﻦ ﻣﺮﺍ‬
‫ﺑﺎﻭﺭ ﻧﻜﺮﺩﻯ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﻪ ﺍﳒﻴﻞ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩﻡ ﳘﺎﻧﻄﻮﺭ ﺍﺳﺖ ﻛﻪ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ )٢‬ﺩﺭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺑﺎﰉ ﺩﺭﺑﺎﺭﻩ ﻓﻀﺎﺩﻝ ﺯﻛﺮﻳ‪‬ﺎ ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩ ﳎﻤﻮﻉ ﺁﻥ ﺑﺎﺏ ﺭﺍ ﻓﻘﻂ ﻳﻚ ﺭﻭﺍﻳﺖ ﺗﺸﻜﻴﻞ ﻣﻰﺩﻫﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬
‫ﻭ ﺳﻠﻢ ﻧﻘﺜﻞ ﻛﺮﺩﻩ ﻛﻪ »ﻛﺎﻥ ﺯﻛﺮﻳ‪‬ﺎ ﳒﺎﺭﹰﺍ« ﺯﻛﺮﻳ‪‬ﺎ ﳒﹼﺎﺭ ﺑﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﻛﻪ ﺭﻭﺯﻯ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻣﻨﺎﺳﺒﱴ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺗﺸﻜﻴﻞ ﺍﻳﻦ ﺳﺨﻦ‬
‫ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺗﺸﻜﻴﻞ ﭼﻨﲔ ﺑﺎﰉ ﺑﺎ ﺍﻳﻦ ﺳﺮﻣﺎﻳﻪ ﺧﻨﺪﻩﺁﻭﺭ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ ﺝ ‪ ١‬ﺹ ‪ ١٧٤‬ﺑﺎﺏ »ﺫﻛﺮ ﻗﺘﻞ ﺯﻛﺮﻳﺎ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﳛﲕ ﻛﺸﺘﻪ ﭘﺪﺭﺵ ﺯﻛﺮﻳ‪‬ﺎ ﻓﺮﺍﺭ ﻛﺮﺩ ﻭ ﺩﺍﺧﻞ ﺑﺎﻏﻰ ﺩﺭ ﺑﻴﺖ ﺍﳌﻘﺪ‪‬ﺱ ﮔﺮﺩﻳﺪ ﭘﺎﺩﺷﺎﻩ ﺩﺭ ﭘﻰ‬
‫ﺍﻭ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺩﺭﺧﱴ ﺯﻛﺮﻳﺎ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﮔﻔﺖ ﺍﻯ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﭘﻴﺶ ﻣﻦ ﺑﻴﺎ ﭼﻮﻥ ﺯﻛﺮﻳ‪‬ﺎ ﺁﻣﺪ ﺩﺭﺧﺖ ﺍﺯ ﻭﺳﻂ ﭘﺎﺭﻩ ﺷﺪ ﻭ ﺯﻛﺮﻳ‪‬ﺎ ﺩﺭﻭﻥ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﺳﭙﺲ ﺩﺭﺧﺖ ﺑﻪ ﻫﻢ ﻣﺘﺼﻞ‬
‫ﮔﺮﺩﻳﺪ ﺷﻴﻄﺎﻥ ﻃﺮﻑ ﻟﺒﺎﺱ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﲑﻭﻥ ﻛﺸﻴﺪ ﺗﺎ ﻣﺪﺭﻛﻰ ﺑﺮ ﮔﻔﺘﻪﺧﻮﻳﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺑﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺷﺎﻩ ﮔﻔﺖ‪ :‬ﺯﻛﺮﻳ‪‬ﺎ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﺭﺧﺖ ﺭﻓﺘﻪ ﺍﻳﻦ ﻫﻢ ﺣﺎﺷﻴﻪ ﻟﺒﺎﺱ ﺍﻭﺳﺖ‪ .‬ﺩﺭﺧﺖ ﺭﺍ ﺑﺎ ﺗﱪ ﺩﻭ ﻧﺼﻒ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﻣﻨﺸﺎﺭ )ﺍﺭ‪‬ﻩ ﺑﺰﺭﮒ(ﺁﻥ ﺭﺍ ﺑﺮﻳﺪﻧﺪ ﺯﻛﺮﻳ‪‬ﺎ ﻣﺮﺩ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﳒﹼﺎﺭ ﺫﻳﻞ ﺍﻳﻦ ﻗﺼ‪‬ﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺍﻓﺘﺮﺍﺳﺖ ﭼﻪ ﻓﺎﺋﺪﻩﺍﻯ ﺍﺳﺖ ﺩﺭ ﺭﻓﱳ ﺑﻪ ﺩﺭﻭﻥ ﺩﺭﺧﺖ ﺑﺎ ﺁﻧﻜﻪ ﻃﺮﻑ ﻟﺒﺎﺳﺶ ﺑﲑﻭﻥ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻼ ﺷﻚ‪ ‬ﺩﺳﻴﺴﻪﺍﻯ‬
‫ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻋﻈﺎﻡ ﺍﺑﻠﻴﺲ ﻭ ﻋﺠﺐ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﺎﭘﺴﻨﺪﻫﺎ ﺑﻪ ﻛﺘﺐ ﺍﺳﻼﻣﻰ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺁﻓﺮﻳﻦ ﺑﺮ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﻛﻪ ﺍﺯ ﻫﺮ ﮔﻮ‪‬ﺴﺨﻦ ﺳﺒﻚ ﺧﺎﱃ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻡ ﺯﻛﺮﻳﺎ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‪.٣٨-٣٧:‬‬
 ‫ﺍﻧﻌﺎﻡ‪.٨٥:‬‬
‫ﻣﺮﱘ‪.٧-٢:‬‬
‫ﺍﻧﺒﻴﺎﺀ‪.٨٩:‬‬
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‫ﺯﻛﻮ = ﺍﺻﻞ ﺯﻛﻮﺓ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻭ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﺑﻪ ﻣﻌﲎ ﳕﻮ‪ ‬ﻭ ﺯﻳﺎﺩﺕ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﻗﻮﻝ ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﻭ ﺻﺤﺎﺡ ﺯﻛﺎﺀ ﺭﺍ ﳕﻮ‪ ‬ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪».‬ﺯﻛﺎ ﺍﻟﺰﺭﻉ ﻳﺰﻛﻮ‬
‫ﺯﻛﺎﺀ ﳕﺎ«‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺯﻛﻮ ﻭ ﺯﻛﺎﺀ ﻣﺼﺪﺭ ﻭ ﺯﻛﻮﺓ ﻣﺼﺪﺭ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٤٣:‬ﻭﱃ ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺯﻛﻮﺓ ﺍﺯ ﺍﲰﺎﺀ ﻣﺸﺘﺮﻛﻪ ﺍﺳﺖ ﻭ ﺑﺮ ﻋﲔ ﻭ ﻣﻌﲎ ﻫﺮ ﺩﻭ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﺁﻳﻪ‬
‫» ‪‬ﻭ ﻭ‪‬ﺣ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ﻟﹶﺪ‪‬ﻧ‪‬ﺎ ﻭ ﺯ‪‬ﻛﻮ ﹰﺓ« ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻣﺆﻳﺪ ﻗﻮﻝ ﺍﺑﻦ ﺍﺛﲑ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺯﻛﻮﺓ ﺩﺭ ﻗﺮﺁﻥ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﻃﻬﺎﺭﺕ ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﺁﻣﺪﻩ ﻣﺜﻞ ]ﴰﺲ‪] ،[٩:‬ﻧﻮﺭ‪ .[٢١:‬ﻳﻌﲎ ﳒﺎﺕ ﻳﺎﻓﺖ ﺁﻧﻜﻪ ﻧﻔﺲ ﺭﺍ ﭘﺎﻙ ﻛﺮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻓﻀﻞ ﺁﻧﻜﻪ ﻧﻔﺲ ﺭﺍ ﭘﺎﻙ‬
‫ﻛﺮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻓﻀﻞ ﻭ ﺭﲪﺖ ﺧﺪﺍ ﳕﻰﺑﻮﺩ ﺍﺣﺪﻯ ﺍﺯ ﴰﺎ ﭘﺎﻙ ﳕﻰﺷﺪ‪.‬‬
‫ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻣﻌﲎ ﻣﺪﺡ ﺍﺳﺖ ﻣﺜﻞ ]ﳒﻢ‪ .[٣٢:‬ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﻣﺪﺡ ﻧﻜﻨﻴﺪ ﻭ ﭘﺎﻛﻴﺰﻩ ﻧﺸﺎﻥ ﻧﺪﻫﻴﺪ ﺧﺪﺍ ﺑﭙﺮﻫﻴﺰﻛﺎﺭ ﺩﺍﻧﺎﺳﺖ‪ .‬ﺍﻳﻀ ﹰﺎ ]ﻧﺴﺎﺀ‪ .[٤٩:‬ﺩﺭ ﺻﺤﺎﺡ ﻣﻰﮔﻮﻳﺪ »ﺯﻛﻰ ﻧﻔﺴﻪ‬
‫ﺗﺰﻛﻴﺔ‪:‬ﻣﺪﺣﻬﺎ«‪.‬‬
‫ﺍﻳﻦ ﻣﻌﲎ ﺭﺍﺟﻊ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﻭﻝ ﺍﺳﺖ ﻛﻪ ﻣﺪﺡ ﻧﻔﺲ ﺟﺰ ﭘﺎﻛﻴﺰﻩ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺁﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﺯﻛﹼﻰ ﺑﻪ ﻣﻌﲎ ﭘﺎﻙ ﺍﺳﺖ ]ﻣﺮﱘ‪ .[١٩:‬ﻣﺆﻧﺚ ﺁﻥ ﺯﻛﻴ‪‬ﻪ ﺍﺳﺖ ]ﻛﻬﻒ‪ .[٧٤:‬ﺍﺯ ﻣﻰﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺁﻥ ﺍﺳﺖ ]ﻛﻬﻒ‪.[١٩:‬‬
‫* ]ﻛﻬﻒ‪] ،[٨١:‬ﻣﺮﱘ‪] .[١٣:‬ﻣﺆﻣﻨﻮﻥ‪ .[٤:‬ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺍﻭﱃ ﺯﻛﻮﺓ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﭘﺎﻛﻰ ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﻭ ﺩﺭ ﺁﻳﻪ ﺳﻮ‪‬ﻡ ﺍﮔﺮ ﻻﻡ »ﻟِﻠﺰ‪‬ﻛﻮﺓ« ﺭﺍ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﮔﻔﺘﻪ ﻋﻠﺖ‬
‫ﺑﮕﲑﱘ ﺯﻛﻮﺓ ﻣﺼﺪﺭ ﺍﺳﺖ ﻳﻌﲎ ﺑﺮﺍﻯ ﭘﺎﻙ ﺷﺪﻥ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ ﻭﱃ ﺳﻴﺎﻕ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ »ﻟِﻠﺰ‪‬ﻛﻮﺓ« ﻣﻔﻌﻮﻝ »ﻓﺎﻋﻠﻮﻥ« ﺍﺳﺖ‪ .‬ﻭﱃ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﻛﻠﻤﻪ »ﻓﺎﻋﻠﻮﻥ« ﻗﺮﻳﻨـﻪ‬
‫ﺍﺳﺖ ﻛﻪ ﺯﻛﻮﺓ ﻣﺼﺪﺭ ﻭ ﺑﻪ ﻣﻌﲎ ﺗﻄﻬﲑ ﻣﺎﻝ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ ﻭ ﺯﻛﻮﺓ ﻣﺘﻌﺎﺭﻑ ﻣﻨﻈﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺁﻳﻪ ﻣﻜﹼﻰ ﻭ ﺣﻜﻢ ﺯﻛﻮﺓ ﺩﺭ ﻣﺪﻳﻨﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺯﻛﻮﺓ ﺩﺭ ﲤﺎﻡ ﻗﺮﺁﻥ ﺟﺰ ﺁﻳﻪ »ﻭ‪‬ﺣ‪‬ﻨﺎﻧﹰﺎ ِﻣ ‪‬ﻦ ﻟﹸﺪ‪‬ﻧ‪‬ﺎ ‪‬ﻭ ﺯ‪‬ﻛﻮ ﹰﺓ« ﺩﺭﺑﺎﺭﻩ ﻣﺎﻝ ﺍﺳﺖ‪ .‬ﻭ ﺁﻥ ﺑﻪ ﻣﻌﲎ ﻃﻬﺎﺭﺕ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻭﱃ ﺩﻳﺪﱘ ﻛﻪ ﺁﻳﻪ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﻭ ﺩﺭ ﺩﻭ‬
‫ﺍﻳﻪ ]ﻣﺮﱘ‪] ،[٣١:‬ﻣﺮﱘ‪ .[٥٥:‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﭘﺎﻛﻴﺰﮔﻰ ﻣﺮﺍﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﭘﺎﻛﻴﺰﮔﻰ ﻭ ﻣﺪﺡ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﳐﺎﻟﻒ ﻣﻌﲎ ﺍﻭﱃ ﻛﻪ ﳕﻮ‪ ‬ﻭ ﺯﻳﺎﺩﺕ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﭘﺎﻛﻴﺰﮔﻰ ﳘﺎﻥ ﳕﻮ‪ ‬ﻧﻔﺲ ﻭ ﺗﺮﻗﻰ ﺉ ﺍﺭﺗﻘﺎﺀ ﺁﻥ ﺍﺳﺖ‪.‬‬
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‫ﺯﻟﺰﺍﻝ = ﺍﺿﻄﺮﺍﺏ ﻭ ﺣﺮﻛﺖ ]ﺍﺣﺰﺍﺏ‪ .[١١:‬ﺁﳒﺎ ﻣﺆﻣﻨﺎﻥ ﺍﻣﺘﺤﺎﻥ ﺷﺪﻧﺪ ﻭ ﺷﺪﻳﺪﹰﺍ ﻣﻀﻄﺮﺏ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺯﻟﺰﻟﻪ ﺣﺮﻛﺖ ﺯﻣﲔ ﺍﺳﺖ ]ﺣﺞ‪] ،[١:‬ﺯﻟﺰﻟﻪ‪.[١:‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﺭﺍﻏﺐ ﺗﻜﺮﺍﺭ ﺣﺮﻭﻑ ﺁﻥ ﺩﻻﻟﺖ ﺑﺮ ﺗﻜﺮﺍﺭ ﻓﻌﻞ ﺩﺍﺭﺩ‪.‬‬
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‫ﺯﻟﻒ = ﻧﺰﺩﻳﻚ ﺷﺪﻥ‪ .‬ﻭ ﻣﻘﺪ‪‬ﻡ ﮔﺸﱳ ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺯﻟﻒ ﺯﻟﻔ ﹰﺎ ﻭ ﺯﻟﻴﻔ ﹰﺎ‪ :‬ﺗﻘﺪ‪‬ﻡ ﻭ ﺗﻘﺮﺏ« ﺩﺭ ‪‬ﺎﻳﻪ ﮔﻮﻳﺪ‪ :‬ﺍﺻﻞ ﺁﻥ ﻧﺰﺩﻳﻚ ﻭ ﻣﻘﺪ‪‬ﻡ ﮔﺸﱳ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﺤﺎﺡ ﮔﻮﻳﺪ‪ :‬ﺍﺯﻟﻔﻪﺍﻯ‬
‫ﻗﺮﺑ‪‬ﻪ«‪.‬‬
‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻄﻠﻖ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺗﻘﺮﺏ ﻭ ﻣﱰﻟﺖ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﺷﻌﺮﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬
‫ﺖ‬
‫‪‬ﻭ ﹸﻛﻞﱠ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﻣ‪‬ﻀﻰ ﹶﺍ ‪‬ﻭ ﹶﻟ ‪‬ﻴ ﹶﻠ ٍﺔ ‪‬ﺳ ﹶﻠ ﹶﻔ ‪‬‬
‫ﻒ‬
‫ﺱ ﺍِﻟﹶﻰ ﺍﻟﹾﺂﺟﺎ ِﻝ ‪‬ﺗ ‪‬ﺰ ‪‬ﺩِﻟ ‪‬‬
‫ﻓﻴﻬﺎ ﺍﻟﻨ‪‬ﻔﹸﻮ ‪‬‬
‫ﻳﻌﲎ ﺩﺭ ﻫﺮ ﺭﻭﺯ ﻭ ﺷﱮ ﻛﻪ ﻣﻰﮔﺬﺭﺩ ﻣﺮﺩﻡ ﺑﻪ ﺍﺟﻠﻬﺎ ﻧﺰﺩﻳﻚ ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫]ﺷﻌﺮﺍﺀ‪] ،[٩٠:‬ﻕ‪ .[٣١:‬ﺸﺖ ﺑﻪ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﻧﺰﺩﻳﻚ ﮔﺮﺩﻳﺪ‪.‬‬
‫]ﺷﻌﺮﺍﺀ‪ .[٦٤:‬ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ﺁﳒﺎ ﻧﺰﺩﻳﻚ ﻛﺮﺩﱘ‪ .‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﲨﻊ ﺩﺍﻧﺴﺘﻪ ﻭ ﮔﻔﺘﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﲨﻊ ﻛﺮﺩﱘ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﻟﻴﻠﻪ ﻣﺰﺩﻟﻔﻪ ﻳﻌﲎ ﺷﺐ ﺍﺟﺘﻤـﺎﻉ ﻭﱃ‬
‫ﻃﱪﺳﻰ ﺁﻥ ﺭﺍ ﻧﺰﺩﻳﻚ ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﻭ ﻣﺰﺩﻟﻔﻪ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪.‬‬
‫ﺯﻟﻔﻰ ﺩﺭ ﻗﺮﺁﻥ ﻣﺼﺪﺭ ﺁﻣﺪﻩ ﺑﻪ ﻣﻌﲎ ﻧﺰﺩﻳﻜﻰ ﻭ ﺗﻘﺮﺏ ﻭ ﻣﻘﺎﻡ‪ .‬ﻣﺜﻞ ]ﺯﻣﺮ‪ .[٣:‬ﺯﻟﻔﻰ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﺍﺳﺖ ﺑﺮﺍﻯ »‪‬ﻳﻘﹶﺮ‪‬ﺑ‪‬ﻮﻧﺎ« ﺗﻘﺪﻳﺮ ﭼﻨﲔ ﻣﻰﺷﻮﺩ »ﺍﻻ ﻟﻴﻘﺮﺑﻮﺍ ﺍﱃ ﺍﻟﻠﹼﻪ ﺗﻘﺮﻳﺒﹰﺎ«‬
‫ﳘﭽﻨﲔ ﺁﻳﻪ ]ﺳﺒﺎﺀ‪.[٣٧:‬‬
‫ﻭ ﻣﺜﻞ ]ﺹ‪٢٥:‬ﻭ‪ [٤٠‬ﻭ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﻘﺎﻡ ﻭ ﻣﱰﻟﺖ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﺍﻟﻒ ﺁﻥ ﺑﺮﺍﻯ ﺗﺄﻧﻴﺚ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺳﺒﺎﺀ ﻛﻪ ﮔﺬﺷﺖ ﻣﺼﺪﺭ‬
‫ﮔﻘﺘﻪ ﻭ ﮔﻮﻳﺪ ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺍﺳﻢ ﻣﺼﺪﺭ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻣﺜﻞ ﺳﻼﻡ ﻭ ﻛﻼﻡ ‪.‬‬
‫* ]ﻫﻮﺩ‪ .[١١٣:‬ﺑﻌﻀﻰ ﺁﻥ ﺭﺍ ﺯ‪‬ﻟﹾﻒ )ﺑﺮ ﻭﺯﻥ ﺻﺮﺩ( ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻛﻪ ﲨﻊ ﺯﻟﻔﺔ ﻭ ﻣﱰﻟﺖ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺑﺮ ﻭﺯﻥ ﻋ‪‬ﻨ‪‬ﻖ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻔﺮﺩ ﺍﺳﺖ )ﳎﻤﻊ(‪.‬‬
‫ﻃﱪﺳﻰ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺍﺑﻦ ﺯﻳﺪ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺯﻟﻒ ﺍﻭﻝ ﺳﺎﻋﺎﺕ ﺷﺐ ﺍﺳﺖ ﻳﻌﲎ ﻧﺰﺩﻳﻜﻴﻬﺎﻯ ﺷﺐ‪ .‬ﺟﻮﻫﺮﻯ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺯﻟﻔﺔ ﻗﺴﻤﱴ ﺍﺯ ﺍﻭﻝ ﺷﺐ ﺍﺳﺖ ﻭ ﲨﻊ ﺁﻥ ﺯ‪‬ﻟﹶﻒ )ﺑﺮ‬
‫ﻭﺯﻥ ﺻﺮﺩ( ﺁﻳﺪ ﻗﺎﻣﻮﺱ ﻧﻴﺰ ﭼﻨﲔ ﮔﻔﺘﻪ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺩﺭ ﺁﻥ‪ ،‬ﻣﻠﺤﻮﻅ ﺍﺳﺖ ﻭ ﻇﺎﻫﺮ ﺁﻳﻪ ﳕﺎﺯﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻳﻮﻣﻴ‪‬ﻪ ﺭﺍ ﻣﻌﻴ‪‬ﻦ ﻣﻰﻛﻨﺪ‪ :‬ﳕﺎﺯﻫﺎﺋﻴﻜﻪ ﺩﺭ ﺋﻮ ﻃﺮﻑ ﺭﻭﺯ ﺍﻧﺪ‬
‫ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﳕﺎﺯ ﺻﺒﺢ ﻭ ﻇﻬﺮ ﻭ ﻋﺼﺮ ﻭ ﳕﺎﺯﻫﺎﻯ ﺍﻭﺍﺋﻞ ﺷﺐ ﳘﺎﻥ ﻣﻐﺮﺏ ﻭ ﻋﺸﺎﺀ ﻣﻰﺑﺎﺷﻨﺪ‪.‬‬
‫ﻭﱃ ﻋﻴ‪‬ﺎﺷﻰ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺍﺯ ﺣﺮﻳﺰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻓﺮﻣﻮﺩ »ﹶﺍ ِﻗ ِﻢ ﺍﻟﺼ‪‬ﻠﻮ ِﺓ ﹶﻃ ‪‬ﺮ ﹶﻓ ِﻰ ﺍﻟﻨ‪‬ﻬﺎ ِﺭ« ﺩﻭ ﻃﺮﻑ ﺭﻭﺯ ﻣﻐﺮﺏ ﻭ ﺻﺒﺢ ﺍﺳﺖ » ‪‬ﻭ ﺯ‪‬ﻟﹶﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﱠ ‪‬ﻴ ِﻞ« ﻭ‬
‫ﺁﻥ ﳕﺎﺯ ﻋﺸﺎﺀ ﺁﺧﺮﻯ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺣﺪﻳﺚ ﺁﻳﻪ ﺍﺯ ﺫﻛﺮ ﳕﺎﺯ ﻇﻬﺮ ﻭ ﻋﺼﺮ ﺳﺎﻛﺖ ﺍﺳﺖ ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﺯ ‪‬ﺬﻳﺐ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺯﺭﺍﺭﻩ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ »ﹶﺍ ِﻗ ِﻢ ﺍﻟﺼ‪‬ﻠﻮ ﹶﺓ ﹶﻃ ‪‬ﺮ ﹶﻓ ِﻰ ﺍﻟﻨ‪‬ﻬﺎ ِﺭ ‪‬ﻭ ﺯ‪‬ﻟﹶﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﱠﻴ ِﻞ« ﺁﻥ ﺻﻠﻮﺓ ﻋﺸﺎﺀ ﺁﺧﺮ‬
‫ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺣﺪﻳﺚ ﺧﺎﱃ ﺍﺯ ﻇﻬﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺩﻭ ﻃﺮﻑ ‪‬ﺎﺭ ﻗﺒﻞ ﺍﺯ ﻇﻬﺮ ﻭ ﺑﻌﺪ ﺍﺯ ﻇﻬﺮ ﺗﺎ ﺷﺎﻣﻞ ﺍﻭﻗﺎﺕ ﭘﻨﺠﮕﺎﻧﻪ ﮔﺮﺩﺩ‪.‬‬
‫* ]ﻣﻠﻚ‪ .[٢٧:‬ﻃﱪﺳﻰ ﮔﻮﻳﺪ ﺯﻟﻔﺔ ﻣﺼﺪﺭ ﺍﺳﺖ ﻭ ﻭﺍﺣﺪ ﻭ ﲨﻊ ﺩﺭ ﺁﻥ ﻳﻜﺴﺎﻥ ﻣﻰﺑﺎﺷﺪ ﻭ ﻣﺰﺩﻟﻔﻪ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺛﺮ ﻧﺰﺩﻳﻜﻰ ﺑﻪ ﻣﻜﻪ ﻣﺰﺩﻟﻔﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﮔﺎﻫﻰ ﲨﻊ ﺯﻟﻔﺔ‬
‫ﺯﻟﻒ )ﺑﺮ ﻭﺯﻥ ﺻﺮﺩ( ﻣﻰﺁﻳﺪ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺯﻟﻔﺔ ﺩﺭ ﺁﻳﻪ ﻣﺼﺪﺭ ﺑﻪ ﻣﻌﲎ ﻓﺎﻋﻞ ﺍﺳﺖ ﻳﻌﲎ ﭼﻮﻥ ﻋﺬﺍﺏ ﺭﺍ ﻧﺰﺩﻳﻚ ﺩﻳﺪﻧﺪ ﻗﺒﻴﺢ ﺷﺪ ﺻﻮﺭﺕ ﻛﻔﹼﺎﺭ‪.‬‬
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‫ﺖ« ﻭ ﺁﻧﮕﺎﻩ ﺑﻪ ﻣﻌﲎ ﰉ ﻋﻠﻒ ﻭ ﺧﺎﱃ‬
‫ﺖ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬ﻪ ﺯ‪‬ﻟﹾﻘ ﹰﺎ‪ :‬ﺯﻟﱠ ‪‬‬
‫ﺯ‪‬ﻟﹶﻖ = ﺑﻪ ﻓﺘﺢ )ﺯ ‪ -‬ﻝ( ﺍﺻﻞ ﺯﻟﻖ ﳏﻠﻰ ﺍﺳﺖ ﻛﻪ ﻗﺪﻡ ﺩﺭ ﺁﻥ ﻣﻴﻠﻐﺰﺩ ﻭ ﺛﺎﺑﺖ ﳕﻰﻣﺎﻧﺪ )ﳎﻤﻊ( ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ‪ » :‬ﺯﹶﻟ ﹶﻘ ‪‬‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻣﻴﺸﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﻃﱪﺳﻰ ﮔﻔﺘﻪﺍﻧﺪ ]ﻛﻬﻒ‪ .[٤٠:‬ﺯﻟﻖ ﺩﺭ ﺁﻳﻪ ﺯﻣﲔ ﺧﺸﻚ ﻭ ﺧﺎﱃ ﺍﺳﺖ‪ .‬ﺯﻟﻖ ﻣﺼﺪﺭ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ‪.‬‬
‫* ]ﻗﻠﻢ‪» .[٥١:‬ﺍﻥ« ﳐﻔﹼﻒ ﺍﺯ ﻣﺜﻘﻠﻪ ﺍﺳﺖ ﻳﻌﲎ ﺣﻘﹼﺎ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﻛﻔﹼﺎﺭ ﺑﺎﻧﮕﺎﻫﻬﺎ ﻭ ﭼﺸﻤﺎﻥ ﺧﲑﻩ ﺧﻮﺩ ﺗﻮ ﺭﺍ ﺑﻠﻐﺰﺍﻧﻨﺪ ﻭ ﺑﻪ ﺯﻣﲔ ﺍﻓﻜﻨﻨﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﻭ ﮔﻮﻳﻨﺪ‬
‫ﻛﻪ ﻭﻯ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻇﺎﻫﺮﺍﹰﻣﺮﺍﺩ ﺍﺯ ﻟﻐﺰﺍﻧﺪﻥ ﳘﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﻜﻨﺪﻥ ﻭ ﻛﺸﱳ ﺍﺳﺖ ﻟﺬﺍ ﳎﻤﻊ ﺁﻥ ﺭﺍ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ »ﻳﻘﺘﻠﻮﻧﻚ‪ ،‬ﻳﻬﻠﻜﻮﻧﻚ« ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﺑﺮ ﺁﻧﭽﻪ ﭼﺸﻢ ﺯﺧﻢ ﺍﺛﺮ ﺩﺍﺭﺩ ﺍﻣﺮﻭﺯﻩ ﻋﻠﻢ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ ﻫﻢ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺁﻓﺘﺎﰉ ﻛﺮﺩﻩ ﺍﺳﺖ ﻧﲑﻭﺋﻰ ﻛﻪ ﭼﺸﻢ ﺷﺨﺺ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ ﺣﱴ‬
‫ﻣﻰﺗﻮﺍﻧﺪ ﻃﺮﻑ ﺭﺍ ﲞﻮﺍﺑﺎﻧﺪ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﺣﻜﻤﺖ ‪ ٤٠٠‬ﻓﺮﻣﻮﺩﻩ »ﹶﺍﹾﻟ ‪‬ﻌ ‪‬ﻴ ‪‬ﻦ ﻭ ﺍﻟﺮ‪‬ﻗﻰ ‪‬ﺣﻖ‪ ‬ﻭ ﺍﻟﺴ‪‬ﺤ ‪‬ﺮ ‪‬ﺣﻖ‪ «...‬ﻳﻌﲎ ﭼﺸﻢ ﺯﺧﻢ ﻭ ﻋﻮﺯﻩﻫﺎ ﻛﻪ ﺩﺭ ﺁ‪‬ﺎ ﻣﻰﺩﻣﻨﺪ ﺩﺭ ﺻﺎﰱ ﮔﻮﻳﺪ‪ :‬ﺩﺭ‬
‫ﺠ ‪‬ﻤ ﹶﻞ ﺍ ﹾﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ« ﭼﺸﻢ ﺯﺧﻢ ﻣﺮﺩ ﺭﺍ ﺑﻪ ﻗﱪ ﻭ ﺷﺘﺮ ﺭﺍ ﺑﻪ ﺩﻳﮓ ﺩﺍﺧﻞ ﻣﻰﻛﻨﺪ‪ .‬ﻣﺆﻟﻒ ﮔﻮﻳﺪ ﺳﻴﻮﻃﻰ ﺁﻥ ﺭﺍ ﺩﺭ ﺟﺎﻣﻊ ﺻﻐﲑ ﻧﻘﻞ‬
‫ﺧﱪ ﺍﺳﺖ ﻛﻪ »ِﺍﻥﱠ ﺍ ﹾﻟ ‪‬ﻌ ‪‬ﻴ ‪‬ﻦ ﹶﻟ‪‬ﻴ ‪‬ﺪ ِﺧ ﹸﻞ ﺍﻟﺮ‪ ‬ﺟ ﹶﻞ ﺍﹾﻟ ﹶﻘ ‪‬ﺒ ‪‬ﺮ ‪‬ﻭ ﺍﹾﻟ ‪‬‬
‫ﻛﺮﺩﻩ ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺧﱪ ﺁﻣﺪﻩ ﻛﻪ ﺍﲰﺎﺀ ﺑﻨﺖ ﻋﻤﻴﺲ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﮔﻔﺖ‪ :‬ﭘﺴﺮﺍﻥ ﺟﻌﻔﺮ ﺭﺍ ﭼﺸﻢ ﺯﺧﻢ ﻣﻰﺭﺳﺪ ﭘﺲ ﺭﻗﻴﻪ ﺿﺪ ﭼﺸﻢ‬
‫ﺯﺧﻢ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ‪‬ﻴ‪‬ﻪ ﻛﻨﻢ‪ :‬ﻓﺮﻣﻮﺩ ﺁﺭﻯ ﺍﮔﺮ ﭼﻴﺰﻯ ﺑﻪ ﻗﺪﺭ )ﺧﺪﺍﻭﻧﺪ( ﺳﺒﻘﺖ ﻣﻰﻛﺮﺩ ﻫﺮ ﺁﻳﻨﻪ ﺁﻥ ﭼﺸﻢ ﺯﺧﻢ ﺑﻮﺩ‪.‬‬
‫ﺍﺑﻦ ﺍﰉ ﺍﳊﺪﻳﺪ ﺩﺭ ﺫﻳﻞ ﺣﻜﻤﺖ ﻓﻮﻕ ﻛﻪ ﻗﺴﻤﱴ ﺍﺯ ﺁﻥ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺑﻪ ﴰﺎﺭﻩ ﺷﺮﺡ ﺍﻭ ‪ ٤٠٨‬ﺍﺳﺖ ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﲨﻌﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺳﻔﺮﻯ ﺑﻪ ﻗﺒﻴﻠﻪﺍﻯ ﮔﺬﺷﺘﻨﺪ ﻭ ﺍﻫﻞ ﻗﺒﻴﻠﻪ ﺁ‪‬ﺎ ﺭﺍ ﻣﻴﻬﻤﺎﻥ ﻧﻜﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﺭﺍﻗﻰ ﻫﺴﺖ ﺭﻗﻴـﻪﺍﻯ‬
‫ﺑﻨﻮﻳﺴﻴﺪ ﻛﻪ ﺭﺋﻴﺲ ﻗﺒﻴﻠﻪ ﺭﺍ ﺣﺸﺮﻩﺍﻯ ﮔﺰﻳﺪﻩ ﺍﺳﺖ؟ ﻣﺮﺩﻯ ﮔﻔﺖ‪ :‬ﺁﺭﻯ ﭘﺲ ﺑﺮﺍﻯ ﺍﻭ ﺳﻮﺭﻩ ﲪﺪ ﺭﺍ ﻧﻮﺷﺖ ﺭﺋﻴﺲ ﺻﺤ‪‬ﺖ ﻳﺎﻓﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺭﻣﻪﺍﻯ ﮔﻮﺳﻔﻨﺪ ﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ ﻗﺒﻮﻝ‬
‫ﻧﻜﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺗﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺑﻴﺎﻳﺪ ﭼﻮﻥ ﺣﻀﺮﺕ ﺗﺸﺮﻳﻒ ﺁﻭﺭﺩﻧﺪ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﮔﻔﺖ‪ :‬ﺑﻪ ﺣﻴﺎﺕ ﴰﺎ ﻗﺴﻢ ﺟﺰ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻧﻨﻮﺷﺘﻢ‪ .‬ﻓﺮﻣﻮﺩ ﭼﻪ‬
‫ﻣﻴﺪﺍﻧﻴﺪ ﺁﻥ ﺭﻗﻴﻪ ﺍﺳﺖ‪ .‬ﺭﻣﻪ ﺭﺍ ﺑﮕﲑﻳﺪ ﻭ ﺳﻬﻤﻰ ﻫﻢ ﺑﻪ ﻣﻦ ﺑﺪﻫﻴﺪ‪.‬‬
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‫ﻼ‪ :‬ﺯﻟﻖ ﻋﻦ ﺻﺨﺮﺓ ﻭ ﳓﻮﻫﺎ« ]ﳓﻞ‪ [٩٤:‬ﺗﺎ ﭘﺎﺋﻰ ﭘﺲ ﺍﺯ ﺍﺳﺘﻮﺍﺭﻳﺶ ﺑﻠﻐﺰﺩ ﻏﺮﺽ ﻣﺮﺩ‪‬ﺩ ﺷﺪﻥ ﻭ ﺑﺮﮔﺸﱳ ﺍﺯ ﺗﺼﻤﻴﻢ‬
‫ﺯﻟﻞ = ﻟﻐﺰﻳﺪﻥ‪ .‬ﻟﻴﺰ ﺧﻮﺭﺩﻥ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺁﻣﺪﻩ »ﺯﻝﹼ ﺍﻟﺮﺟﻞ ﺯﻟ ﹰ‬
‫ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ [٢٠٩:‬ﺍﮔﺮ ﭘﺲ ﺍﺯ ﺁﻣﺪﻥ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻟﻐﺰﻳﺪﻳﺪ ﻳﻌﲎ ﺑﻪ ﺧﻄﺎ ﺭﻓﺘﻴﺪ‪.‬‬
‫ﺍﺯ ﻻﻝ ﻟﻐﺰﺍﻧﻴﺪﻥ ﻭ ﺑﻪ ﺧﻄﺎ ﺍﻓﻜﻨﺪﻥ ﺍﺳﺖ ]ﺑﻘﺮﻩ‪ .[٣٦:‬ﺷﻴﻄﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﻓﺮﻳﺐ ﺩﺍﺩ ﻭ ﺍﺯ ‪‬ﺸﺖ ﻟﻐﺰﺍﻧﻴﺪ‪.‬‬
‫ﺍﺳﺘﺮﻻﻝ ﻃﻠﺐ ﻟﻐﺰﺵ ﻭ ﺧﻄﺎﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٥٥:‬ﻓﻘﻂ ﺷﻴﻄﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﺑﻌﻀﻰ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺑﺪ ﻟﻐﺰﺵ ﺩﺍﺩﻩ ﻭ ﺑﻪ ﺧﻄﺎ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﻳﺎ ﺍﺯ ﺁ‪‬ﺎ ﺧﻄﺎ ﺭﻓﱳ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺯﱂ = ]ﻣﺎﺋﺪﻩ‪] ،[٩٠:‬ﻣﺎﺋﺪﻩ‪.[٣:‬‬
‫ﺍﺯ ﻻﻡ ﻛﻪ ﲨﻊ ﺍﺳﺖ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻳﻪ ﺩﻭﻣﻰ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺗﻘﺴﻴﻢ ﺑﺎ ﺍﺯﻻﻡ ﻧﻮﻋﻰ ﻗﻤﺎﺭ ﺑﻮﺩﻩ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﲢﺮﱘ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻧﺼﺎﺏ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻧﺼﺐ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺳﻨﮕﻬﺎﺋﻰ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﻋﺒﺎﺩﺕ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﻃﺮﺍﻑ ﻛﻌﺒﻪ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻗﺮﺑﺎﻧﻴﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻭ ﺑﺮ ﺭﻭﻯ ﺁ‪‬ﺎ ﺭﺍ ﺭﻧﮕﲔ‬
‫ﻣﻰﳕﻮﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻭ ﺑﻴﻀﺎﻭﻯ ﻭ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺻﺮ‪‬ﺩ( ﺑﻪ ﻣﻌﲎ ﺗﲑ ﺍﺳﺖ )ﳎﻤﻊ ﺑﻴﻀﺎﻭﻯ( ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﻗﺮﻋﻪ ﻣﻴﻜﺸﻴﺪﻧﺪ ﻭ ﻗﻤﺎﺭ ﻣﻴﻜﺮﺩﻧﺪ‪.‬‬
‫ﻭ ﺍﻣﺎ ﺍﺯ ﻻﻡ‪ ،‬ﻭﺍﺣﺪ ﺁﻥ ‪‬ﺯﹶﻟ ‪‬ﻢ )ﺑﺮ ﻭﺯﻥ ﹶﻓﺮ‪‬ﺱ ﻭ ‪‬‬
‫ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﻋﺮﺏ ﺩﻭ ﮔﻮﻧﻪ ﺍﺯ ﻻﻡ )ﺗﲑﻫﺎﻯ ﳐﺼﻮﺻﻰ( ﺑﻮﺩ ﻳﻜﻰ ﺍﺯ ﻻﻡ ﺍﻣﺮ ﻭ ‪‬ﻰ ﻭ ﺩﻳﮕﺮﻯ ﺍﺯ ﻻﻡ ﻗﻤﺎﺭ ‪.‬‬
‫‪ -١‬ﺍﺯ ﻻﻡ ﺍﻣﺮ ﻭ ‪‬ﻰ ﺳﻪ ﭼﻮﺏ ﺗﲑ ﻣﺎﻧﻨﺪﻯ ﺑﻮﺩ ﻛﻪ ﺑﺮ ﻳﻜﻰ ﻧﻮﺷﺘﻪ ﺑﻮﺩ »ﺍﻣﺮﱏ ﺭﺑ‪‬ﻰ« ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺍﻣﺮ ﻛﺮﺩ ﻭ ﺑﺮ ﺩﻳﮕﺮﻯ »‪‬ﺎﱏ ﺭﰉ« ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ‪‬ﻰ ﻛﺮﺩ ﻭ ﺳﻮﻣﻰ ﺧﺎﱃ ﺑﻮﺩ ﻭ‬
‫ﻧﻮﺷﺘﻪﺍﻯ ﻧﺪﺍﺷﺖ ‪.‬‬
‫ﭼﻮﻥ ﻳﻜﻰ ﺍﺭﺍﺩﻩ ﺳﻔﺮ ﻣﻰﻛﺮﺩ ﻭ ﻳﺎ ﻣﻰ ﺧﻮﺍﺳﺖ ﻛﺎﺭ ﻣﻬﻤﻰ ﺍﳒﺎﻡ ﺩﻫﺪ ﺗﲑﻫﺎ ﺭﺍ ﺑﻪ ﻫﻢ ﻣﻰﺯﺩ ﺍﮔﺮ ﺍﻭﱃ ﻣﻰﺁﻣﺪ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻣﻰﻛﺮﺩ ﻭ ﺍﮔﺮ ﺳﻮ‪‬ﻣﻰ ﻣﻰﺁﻣﺪ ﺩﻭﺑﺎﺭﻩ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻫﻢ‬
‫ﻣﻰﺯﺩ ﺗﺎ ﺍﻭ‪‬ﱃ ﻳﺎ ﺩﻭ‪‬ﻣﻰ ﺑﻴﺎﻳﺪ )ﺣﺎﺷﻴﻪ ﺳﲑﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﺟﻠﺪ ‪ ١‬ﺹ ‪.(٩٥‬‬
‫ﳎﻤﻊ ﻭ ﺯﳐﺸﺮﻯ ﻭ ﺑﻴﻀﺎﻭﻯ » ‪‬ﻭ ﹶﺍ ﹾﻥ ‪‬ﺗﺴ‪‬ﺘ‪ ‬ﹾﻘﺴِﻤﻮ‪‬ﺍ ﺑِﺎ ﹾﻟ ﹶﺎﺯ‪‬ﻻ ِﻡ« ﺑﻪ ﺍﻳﻦ ﻣﻌﲎ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺘﻪ‪ :‬ﺣﺮﺍﻡ ﺍﺳﺖ ﻛﻪ ﻗﺴﻤﺖ ﺭﻭﺯﻯ ﻭ ﺩﻳﮕﺮ ﻣﻘﺎﺻﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﺯﻻﻡ ﺑﻪ ﻃﻠﺒﻴﺪ ﻭﱃ ﺍﻳﻦ ﺍﺯ ﺳﻴﺎﻕ‬
‫ﺁﻳﻪ ﺧﻴﻠﻰ ﺑﻌﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻛﻪ ﺍﻳﻪ ﳏﺮﻣﺎﺕ ﺍﻛﻞ ﺭﺍ ﻣﻰﴰﺎﺭﺩ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﻴﺘﻪ‪ ،‬ﺧﻮﻥ‪ ،‬ﻭ ﮔﻮﺷﺖ ﺧﻮﻙ ﻭ‪ ...‬ﺑﺮ ﴰﺎ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﺟﺎ ﻧﺪﺍﺷﺖ ﻛﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺿﻤﻦ ﺁ‪‬ﺎ ﺑﻪ‬
‫ﻣﻴﺎﻥ ﺑﻜﺸﺪ ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ ﻗﺴﻤﺖ ﮔﻮﺷﺖ ﺑﺎ ﺍﺯ ﻻﻡ ﻗﻤﺎﺭ ﺍﺳﺖ ﻛﻪ ﺫﻳﻼ ﻧﻘﻞ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺿﻤﻨﹰﺎ ﺩﺭ ﺑﻌﻀﻰ ﻧﻘﻞﻫﺎ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺟﺎﻯ ﲨﻠﻪﻫﺎﻯ »ﺍﻣﺮﱏ ﺭﺑ‪‬ﻰ« »‪‬ﺎﱏ ﺭﰉ« ﻛﻠﻤﻪ‬
‫»ﺍﻓﻌﻞ ‪ -‬ﻻ ﺗﻔﻌﻞ« ﻣﻰﻧﻮﺷﺘﻨﺪ‪.‬‬
‫ﻭ ﺍﻳﻦ ﺑﻪ ﻋﺎﺩﺕ ﻋﺮﺏ ﺟﺎﻫﻠﻰ ﻣﻨﺎﺳﺐ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺍﺯ ﻻﻡ ﻗﻤﺎﺭ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ‪ ١٠‬ﭼﻮﺏ ﺗﲑ )ﭼﻨﺎﻧﻜﻪ ﻗﺎﻣﻮﺱ ﺯﱂ ﺭﺍ ﺗﲑ ﰉ ﭘﺮ ﮔﻔﺘﻪ ﺍﺳﺖ(ﻭ ﻧﺎﻡ ﺁ‪‬ﺎ ﭼﻨﺎﻧﻜﻪ ﳎﻤﻊ ﺍﺯ ﺻﺎﺩﻗﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﺑﺪﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‪:‬‬
‫ﻓﺬﹼ‪ ،‬ﺗﻮﺃﻡ‪ ،‬ﻣﺴﺒﻞ‪ ،‬ﻧﺎﻓﺲ‪ ،‬ﺣﻠﺲ‪ ،‬ﺭﻗﻴﺐ‪ ،‬ﻣﻌﻠﹼﻰ‪ ،‬ﺳﻔﻴﺢ‪ ،‬ﻣﻨﻴﺢ‪ ،‬ﺭﻏﺪ‪.‬‬
‫ﻫﻔﺖ ﺗﺎﻯ ﺍﻭﱃ ﺩﺍﺭﺍﻯ ﺳﻬﻢ ﺑﻮﺩ ﺑﻪ ﺗﺮﺗﻴﺐ ﺍﺯ ﻳﻚ ﺗﺎ ﻫﻔﺖ ﺳﻬﻢ‪ .‬ﻭ ﺳﻪ ﺗﺎﻯ ﺍﺧﲑ ﺳﻬﻤﻰ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﻭ ﻛﻴﻔﻴﺖ ﺁﻥ ﭼﻨﺎﻧﻜﻪ ﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٢١٩‬ﺑﻘﺮﻩ ﻣﻰﮔﻮﻳﺪ ﺁﻥ ﺑﻮﺩ ﻛﻪ‬
‫ﺷﺘﺮﻯ ﺭﺍ ﺳﺮ ﺑﺮﻳﺪﻩ ﻭ ‪ ٢٨‬ﻗﺴﻤﺖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻗﻤﺎﺭ ﺑﺎﺯﺍﻥ ﺩﻩ ﻧﻔﺮ ﺑﻪ ﻋﺪﺩ ﺗﲑﻫﺎ ﺑﻮﺩﻧﺪ ﺁﻧﮕﺎﻩ ﺗﲑﻫﺎ ﺭﺍ ﺑﻪ ﻫﻢ ﺯﺩﻩ ﻭ ﺑﺮ ﻣﻰﺩﺍﺷﺘﻨﺪ ﺻﺎﺣﺐ ﺗﲑ ﻓﺬﹼ ﻳﻚ ﻗﺴﻤﺖ ﺍﺯ ﮔﻮﺷـﺖ‬
‫ﺭﺍﺗﺼﺮﻑ ﻣﻰﻛﺮﺩ ﺻﺎﺣﺐ ﺗﲑ ﺗﻮﺃﻡ ﺩﻭ ﻗﺴﻤﺖ ﺗﺎ ﺁﻧﻜﻪ ﺗﲑ ﻣﻌﻠﻰ ﺑﻪ ﻧﺎﻡ ﺍﻭ ﺁﻣﺪﻩ ﺑﻮﺩ ﻫﻔﺖ ﺳﻬﻢ ﻣﻰﺑﺮﺩ ﻭ ﺁﻧﺎﻧﻜﻪ ﺳﻪ ﺗﲑ ﺍﺧﲑ ﺑﺪﺳﺖ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺑﻮﺩ ﻧﻪ ﺗﻨﻬﺎ ﭼﻴﺰﻯ ﳕﻰﺑﺮﺩﻧﺪ ﺑﻠﻜﻪ‬
‫ﭘﻮﻝ ﺷﺘﺮ ﺭﺍ ﻫﻢ ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬
‫ﺑﻌﻀﻰ ﺍﺯ ﻓﻀﻼ ﺩﺭ ﳎﻠﻪ ﻣﻜﺘﺐ ﺍﺳﻼﻡ ﴰﺎﺭﻩ ﺍﻭﻝ ﺳﺎﻝ ‪ ١٣‬ﺹ ‪ ٥٥‬ﺍﺯ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭ ﻏﲑﻩ ﺍﺯ ﻻﻡ ﺳﻮ‪‬ﻣﻰ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻪ ﻧﺎﻡ ﺍﺯ ﻻﻡ ﺍﺣﻜﺎﻡ ﻛﻪ ﻧﺰﺩ ﺑﻌـﻀﻰ ﺍﺯ ﻛﺎﻫﻨـﺎﻥ‬
‫ﻧﮕﻬﺪﺍﺭﻯ ﻣﻰﺷﺪﻩ ﺍﺳﺖ ﺍﳌﻨﺎﺭ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺍﺯ ﺳﺪ‪‬ﻯ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﳘﺎﻥ ﺍﺯ ﻻﻡ ﺍﻣﺮ ﻭ ‪‬ﻰ ﻣﻰﺑﺎﺷﺪ ﻛﻪ ﮔﺬﺷﺖ‪.‬‬
‫ﺩﻗﺖ‬
‫ﺁﻳﻪ » ‪‬ﻭ ﹶﺍ ﹾﻥ ‪‬ﺗﺴ‪‬ﺘ‪ ‬ﹾﻘﺴِﻤ‪‬ﻮﺍ ﺑِﺎ ﹾﻟﹶﺎﺯ‪‬ﻻ ِﻡ«ﻛﻪ ﮔﻔﺘﻴﻢ‪ :‬ﺭﺍﺟﻊ ﺑﻪ ﻗﻤﺎﺭ ﺍﺳﺖ ﻭ ﲢﺮﱘ ﺷﺪﻩ ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ »ﻭ‪ ‬ﹾﻟﹶﺎﺯ‪‬ﻻ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟﺲ‪ «‬ﺩﺭ ﺁﻳﻪ ﺍﻭﻝ ﺍﺯ ﻻﻡ ﺗﻔﺄﻝ ﺍﺳﺖ ﻳﺎ ﺍﺯ ﻻﻡ ﻗﻤﺎﺭ؟ ﺍﮔﺮ ﮔﻮﺋﻴﻢ‪:‬ﺍﺯ ﻻﻡ‬
‫ﺗﻔﹼﺄﻝ ﺍﺳﺖ ﻻﺯﻡ ﻣﻰﺁﻳﺪ ﻛﻪ ﺗﻔﺄﻝ ﻭ ﺍﺳﺘﺨﺎﺭﻩ ﺑﺎ ﺗﺴﺒﻴﺢ ﻭ ﻏﲑﻩ ﺩﺭ ﺍﺳﻼﻡ ﺣﺮﺍﻡ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻓﺮﻗﻰ ﺑﺎ ﺍﺯ ﻻﻡ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺍﺯ ﻻﻡ ﻗﻤﺎﺭ ﺑﺎﺷﺪ ﻟﻔﻆ »ﺍﳌﻴﺴﺮ« ﺣﺮﻣﺖ ﻣﻄﻠﻖ‬
‫ﻗﻤﺎﺭ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﺫﻛﺮ ﺍﺯ ﻻﻡ ﺑﻌﺪ ﺍﺯ ﺍﳌﻴﺴﺮ ﭼﻪ ﻓﺎﺋﺪﻩﺍﻯ ﺩﺍﺭﺩ ﻭ ﺫﻛﺮ ﺧﺎﺹ‪ ‬ﺑﻌﺪ ﺍﺯ ﻋﺎﻡ ﺑﺮﺍﻯ ﭼﻴﺴﺖ؟ ﺍﳌﻴﺰﺍﻥ ﻫﺮ ﺩﻭ ﺭﺍ ﻳﻜﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﻗﺒﻮﻝ ﻧﻜﻨﻴﻢ ﻛﻪ ﺗﻘﺴﻴﻢ ﺑﻪ‬
‫ﺍﺯ ﻻﻡ ﻗﺮﻳﻨﻪ » ‪‬ﻭ ﺍ ﹾﻟﺎﹶﻻ ‪‬ﻡ ِﺭ ‪‬ﺟﺲ‪ «‬ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺯ ﻻﻡ ﻟﻔﻆ ﻣﺸﺘﺮﻙ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻗﺮﻳﻨﻪﺍﻯ ﺑﺮ ﺗﻌﻴﲔ ﻣﺮﺍﺩ ﻧﻴﺴﺖ ﻭ ﳏﺘﺎﺝ ﺑﺮ ﺭﻭﺍﻳﺎﺕ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ ﻭ ﺩﺭ ﲝﺚ ﺭﻭﺍﺋﻰ ﺍﺯ‬
‫ﻛﺎﰱ ﺩﺭ ﺿﻤﻦ ﺣﺪﻳﺜﻰ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ »ﻗﻴﻞ ﰱ ﺍﻻﺯﻻﻡ؟ ﻗﺎﻝ ﻗﺪ ﺍﺣﻬﻢ ﺍﻟﱴ ﻳﺴﻘﺴﻤﻮﻥ ‪‬ﺎ« ﻭﱃ ﺩﺭ ﺳﻨﺪ ﺭﻭﺍﻳﺖ ﻋﻤﺮ ﻭ ﺑﻦ ﴰـﺮ‬
‫ﻫﺴﺖ ﻭ ﻗﺎﺑﻞ ﺍﻋﺘﻤﺎﺩ ﻧﻴﺴﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﮔﺮﭼﻪ ﺍﻳﻦ ﻗﻮﻝ ﻗﻮﻳﺘﺮ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ‪ :‬ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍﹶ ﹾﻟﹶﺎﺯ‪‬ﻻﻡ ﺭِﺟ‪‬ﺲ« ﺗﲑﻫﺎﻯ ﺗﻔﺄﻝ ﺑﺎﺷﺪ ﻭﱃ ﻋﻠﺖ ﲢﺮﱘ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻛﺎﺭ ﺍﺯ ﺑﺖ‬
‫)ﻫﺒﻞ( ﺍﺳﺘﻤﺪﺍﺩ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻫﺮ ﭼﻪ ﺍﺯ ﺑﻜﻦ ﻭ ﻧﻜﻦ ﻣﻰﺁﻣﺪ ﺩﺳﺘﻮﺭ ﻫﺒﻞ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﻫﻴﻞ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﻣﻌﺒﻮﺩ ﻣﺎ‪ ،‬ﺣﻖ ﺭﺍ ﺑﺮ ﻣﺎ ﺭﻭﺷﻦ ﻛﻦ )ﺳﲑﻩ ﺍﺑﻦ ﻫﺸﺎﻡ( ﻭﱃ‬
‫ﺍﺳﺘﺨﺎﺭﻩ ﺍﺳﻼﻣﻰ ﺍﺳﺘﻤﺪﺍﺩ ﺍﺯ ﺧﺪﺍ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺱ ﺍﻭ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﻧﻈﲑ ﺁﻥ ﺩﺭ ﻛﻔﺎﻟﺖ ﻣﺮﱘ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤٤:‬‬
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‫ﺯ‪‬ﻣ‪‬ﺮ = )ﺑﺮ ﻭﺯﻥ ﺻﺮﺩ( ﲨﻊ ﺯﻣﺮﻩ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺩﺳﺘﻪ‪ ،‬ﲨﺎﻋﺖ‪ ،‬ﻓﻮﺝ )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ ﺩﺳﺘﻪ ﻛﻮﭼﻚ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺯﻣﺮ‪ [٧٣:‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺳﻮﺭﻩ ﺯﻣﺮ‪٧١ :‬ﻭ‪ .٧٣‬ﻭ ﺁﻥ ﻧﺎﻡ ﺳﻮﺭﻩﺳﻰ ﻭ ‪‬ﻢ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﺯﻣﺮ ﻣﻌﺎﱏ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﺁﻣﺪﻩ »ﺍﻟﺰﻣﺮﻩ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭ ﺍﻟﺰﻣـﺮ‬
‫ﺍﳉﻤﺎﻋﺎﺕ«‪.‬‬
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‫ﻒ ِﺑ ِﻪ«‪.‬‬
‫ﺯﻣﻞ = ]ﻣﺰ‪‬ﻣﻞ‪ .[٢-١:‬ﻣﺰﻣ‪‬ﻞ ﺩﺭ ﺍﺻﻞ ﻣﺘﺰﻣ‪‬ﻞ ﺍﺳﺖ ﻳﻌﲎ ﺁﻧﻜﻪ ﺑﻪ ﻟﺒﺎﺳﺶ ﭘﻴﭽﻴﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻗﺮﺏ ﮔﻮﻳﺪ »‪‬ﺗ ‪‬ﺰﻣ‪ ‬ﹶﻞ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ِﺑﹶﺜ ‪‬ﻮِﺑ ِﻪ‪:‬ﺗ ﹶﻠﻔﱠ ‪‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺍﻳﻦ ﺁﻳﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻟﺒﺎﺳﻰ ﺑﺮ ﺧﻮﺩ ﭘﻴﭽﻴﺪﻩ ﻭ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﻧﺪﺍ ﺁﻣﺪ‪ :‬ﺍﻯ ﻟﺒﺎﺱ ﺑﺮ ﺧﻮﺩ ﭘﻴﭽﻴﺪﻩ ﺷﺐ ﺭﺍ ﺑﻪ ﺟﺰ ﺍﻧﺪﻛﻰ ﺑﻪ‬
‫ﭘﺎﺧﻴﺰ ﻭ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﻳﻦ ﺧﻄﺎﺏ ﺑﺮﺍﻯ ﺗﻌﺮﻳﺾ ﺍﺳﺖ ﻛﻪ ﭘﻴﭽﻴﺪﻩ ﺷﺪﻥ ﻭ ﺧﻔﱳ ﻛﺎﺭ ﺧﻮﰉ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﻪ ﻋﻘﻴﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻄﻠﺐ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﺳﺎﺩﮔﻰ ﻧﺒﺎﺷﺪ ﻭ ﺍﻳﻦ ﺧﻄﺎﺏ ﻣﻌﲎ ﺩﻳﮕﺮﻯ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ ﻭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺩﺭﺑﺎﺭﻩ ﻋﺒﺎﺩﺕ ﺷﺐ ﻭ ﲢﻤ‪‬ﻞ ﻭﻇﻴﻔﻪ ﺳﻨﮕﲔ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣـﻮﺩﻩ‬
‫]ﻣﺰ‪‬ﻣﻞ‪ [٥:‬ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻛﻔﹼﺎﺭ ]ﻣﺰ‪‬ﻣﻞ‪[١٠:‬‬
‫ﺯﻣﻞ )ﺑﺮ ﻭﺯﻥ ﻋﻠﻢ( ﺑﻪ ﻣﻌﲎ ﺑﺎﺭ ﻭ ﲪﻞ ﺁﻣﺪﻩ )ﺍﻗﺮﺏ( ﻭ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﮔﻮﻳﺪ »ﺯﻣﻞ ﺍﻟﺸﻰﺀ‪:‬ﲪﻠﻪ‪:‬ﲪﻠﻪ« ﺩﺭ ‪‬ﺎﻳﻪ ﻧﻴﺰ ﲪﻞ ﺭﺍ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺁﻥ ﴰﺮﺩﻩ ﺍﺳﺖ ﺟﻮﻫﺮﻯ ﻭ ﺍﺑﻦ ﺍﺛـﲑ‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺯﺍﻣﻠﻪ ﺷﺘﺮﻳﺴﺖ ﻛﻪ ﺑﺎﺭ ﻭ ﻣﺘﺎﻉ ﺷﺨﺺ ﺭﺍ ﲪﻞ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻥ ﲢﻤ‪‬ﻞ ﺑﺎﺭ ﺭﺳﺎﻟﺖ ﺍﺳﺖ ﻳﻌﲎ ﺍﻯ ﺁﻧﻜﻪ ﺑﺎﺭ ﺭﺳﺎﻟﺖ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﮔﺮﻓﺘﻪﺍﻯ ﺷﺐ ﺯﺍ ﺑﻪ ﺟﺰ ﺍﻧﺪﻛﻰ ﺑﻪ ﭘﺎﺧﻴﺰ‪.‬‬
‫ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﻣﺎ ﮔﻔﺘﻴﻢ ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺭﺩﻳﻒ ﺛﺎﱏ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﻃﱪﺳﻰ ﺍﺯ ﻋﻜﺮﻣﻪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻜﺒﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﮋﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺯﻣﻬﺮﻳﺮ = ]ﺍﻧﺴﺎﻥ‪ .[١٣:‬ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﴰﺲ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺯﻣﻬﺮﻳﺮ ﺑﻪ ﻣﻌﲎ ﺳﺮﻣﺎﺳﺖ ﻳﻌﲎ ﺩﺭ ‪‬ﺸﺖ ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﻭ ﺳﺮﻣﺎ ﳕﻰﺑﻴﻨﻨﺪ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ »ﹶﺍ ‪‬ﺯ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﺍ ﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ‪ِ :‬ﺍ ‪‬ﺷ‪‬ﺘﺪ‪‬‬
‫‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ‪‬ﻩ« ﻳﻌﲎ ﻳﺪﻳﺶ ﺷﺪﺕ ﻳﺎﻓﺖ ﻭ ﻧﻴﺰ ﮔﻮﻳﺪ‪ :‬ﺯﻣﻬﺮﻳﺮ ﺳﺮﻣﺎﻯ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺁﻥ ﺩﺭ ﻟﻐﺖ ﻃﻰ‪ ‬ﻳﻪ ﻣﻌﲎ ﻣﺎﻩ ﺍﺳﺖ ﻛﻪ ﺷﺎﻋﺮ ﮔﻮﻳﺪ‪:‬‬
‫ﻗﹶﻄﹶﻌ‪‬ﺘ‪‬ﻬﺎ ‪‬ﻭ ﺍﻟﺰ‪ ‬ﻣﻬ‪‬ﺮﻳ ‪‬ﺮ ﻣﺎ ﹶﻇﻬ‪‬ﺮ ﻳﻌﲎ ﺍﻯ ﺑﺴﺎ ﺷﱮ ﻛﻪ ﺗﺎﺭﻳﻜﻰ ﺁﻥ ﺷﺪﻳﺪ ﺷﺪ ﺍﺯ ﺁﻥ ﮔﺬﺷﺘﻴﻢ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺎﻩ ﺩﺭ ﺁﲰﺎﻥ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺷﻌﺮ ﻭ ﺍﻳﻦ ﻗﻮﻝ ﺩﺭ ﻛﺸﺎﻑ ﻭ ﺗﻔﺴﲑ‬
‫ﺑﻴﻀﺎﻭﻯ ﺗﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﻭﱃ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﺳﺮﻣﺎﻯ ﺷﺪﻳﺪ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻃﱪﺳﻰ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺳﺮﻣﺎ ﻓﺮﻣﻮﺩﻩ ﺟﻮﻫﺮﻯ ﻧﻴﺰ ﺳﺮﻣﺎﻯ ﺷﺪﻳﺪ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﻗﺎﻣﻮﺱ ﺳﺮﻣﺎﻯ ﺷﺪﻳﺪ ﻭ ﻣﺎﻩ ﺫﻛﺮ‬
‫ﻣﻰﻛﻨﺪ‪ .‬ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﺎﻩ ﻧﻴﺰ ﺩﺭ ﺁﻳﻪ ﺑﺎ ﴰﺲ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﺁﻥ ﻭﻗﺖ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻫﻞ ‪‬ﺸﺖ ﺍﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﳕﻰﺑﻴﻨﻨﺪ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﻭ ﺳﺮﻣﺎﺳﺖ‪.‬‬
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‫ﺯﻧﺎ = ﻣﻘﺎﺭﺑﺖ ﺑﺎ ﺯﻥ ﺑﺪﻭﻥ ﻋﻘﺪ )ﺑﻄﺮﺯﻧﺎ ﻣﺸﺮﻭﻉ( ﻣﺼﺪﺭ ﺁﻥ ﺯﱏ ﻭ ﺯﻧﺎﺀ ﻣﺪ ﻭ ﻗﺼﺮ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺍﺳﺮﺍﺀ‪ .[٣٢:‬ﺯﻥ ﺯﻧﺎﻛﺎﺭ ﺭﺍ ﺯﺍﻧﻴﻪ ﻭ ﻣﺮﺩ ﺯﻧﺎ ﻛـﺎﺭ ﺭﺍ ﺯﺍﱏ‬
‫ﮔﻮﻳﻨﺪ ]ﻧﻮﺭ‪[٣:‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﺳﺨﻦ ﺩﺭ »ﺧﺒﺚ« ﮔﺬﺷﺖ ﺑﻪ ﺍﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺯﻧﺎ ﻳﻜﻰ ﺍﺯ ﳏﺮ‪‬ﻣﺎﺕ ﺩﱘ ﻣﺒﲔ ﺍﺳﻼﻡ ﻭ ﺩﺍﺭﺍﻯ ﺍﺣﻜﺎﻡ ﲞﺼﻮﺻﻰ ﺍﺳﺖ ﻭ ﺛﺒﻮﺕ ﺁﻥ ﻛﻪ ﻣﻮﺟﺐ ﺣﺪ‪ ‬ﺑﺎﺷﺪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﭼﻬﺎﺭ ﺷﺎﻫﺪ ﻋﺎﺩﻝ ﺩﺍﺭﺩ ﻣﺮﺩ ﻭ ﺯﱏ ﻛﻪ ﻣﺮﺗﻜﺐ‬
‫ﺍﻳﻦ ﻋﻤﻞ ﺷﺪﻩﺍﻧﺪ ﺍﮔﺮ ﺷﻮﻫﺮﺩﺍﺭ ﻭ ﺯﻥ ﺩﺍﺭ ﺑﺎﺷﻨﺪ ﺳﻨﮕﺴﺎﺭ ﻣﻰﺷﻮﻧﺪ ﻭ ﺍﮔﺮ ﰉ ﺷﻮﻫﺮ ﻭ ﺯﻥ ﺑﺎﺷﻨﺪ ﺑﻪ ﻫﺮ ﻳﻚ ﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﻪ ﺁﻥ »ﺟﻠﺪ« ﮔﻮﻳﻨﺪ ﺣﻜﻢ ﺳﻨﮕﺴﺎﺭ‬
‫ﻛﺮﺩﻥ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﻧﺸﺪﻩ ﻭ ﺣﻜﻢ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻥ ﺭﺍ ﺁﻳﻪ ﺫﻳﻞ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ]ﻧﻮﺭ‪ [٢:‬ﺍﻳﻦ ﺁﻳﻪ ﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺮﺍﻯ ﻫﺮ ﺩﻭ ﺍﺯ ﻣﺮﺩ ﻭ ﺯﻥ ﻣﻌﲔ ﻣﻰﻛﻨﺪ ﻭ ﻧﻴﺰ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﺪ ﻛﻪ‬
‫ﺍﺳﲑ ﻋﺎﻃﻔﻪ ﻧﺸﺪﻩ ﻭ ﺑﺮ ﺁﻥ ﺩﻭ ﺭﺃﻓﺖ ﻧﻜﻨﻴﺪ ﺣﻜﻢ ﺗﺎﺑﻊ ﻭﺍﻗﻊ ﺍﺳﺖ ﻧﻪ ﻋﺎﻃﻔﻪ ﺑﺎﻳﺪ ﻧﺎﻣﻮﺱ ﺟﺎﻣﻌﻪ ﺩﺭ ﺍﻣﺎﻥ ﺑﺎﺷﺪ ﻭ ﻧﻴﺰ ﻋﺪﻫ‪‬ﺎﻯ ﺑﻪ ﻫﻨﮕﺎﻡ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻥ ﺣﺎﺿﺮ ﺑﺎﺷﻨﺪ ﺗﺎ ﻋﱪﺕ ﮔﲑﻧﺪ‪.‬‬
 ‫ﭼﻬﺎﺭ ﺷﺎﻫﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺛﺒﺎﺕ ﺯﻧﺎ ﮔﻔﺘﻴﻢ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻜﻪ ﺑﻪ ﺯﱏ ﻋﻔﻴﻒ ﻧﺴﺒﺖ ﺯﻧﺎ ﻣﻰﺩﻫﺪ ﻧﻴﺰ ﻻﺯﻡ ﺍﺳﺖ ]ﻧﻮﺭ‪ [٤:‬ﻭ ﺍﻳﻀﹰﺎ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﻓﻚ ﺁﻣﺪﻩ ]ﻧﻮﺭ‪.[١٣:‬‬
‫ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭﺳﻠﻢ ﺑﻴﻌﺖ ﺯﻧﺎﻥ ﻣﻜﹼﻪ ﺭﺍ ﺑﺎ ﭼﻨﺪ ﺷﺮﻁ ﻗﺒﻮﻝ ﻛﺮﺩ ﺍﺯ ﲨﻠﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺯﻧﺎ ﻧﻜﻨﻨﺪ‪] .‬ﳑﺘﺤﻨﻪ‪[١٢:‬‬
‫* ]ﻧﻮﺭ‪ .[٣:‬ﻇﺎﻫﺮ ﺁﻳﻪ ﳐﺼﻮﺻ ﹰﺎ ﺫﻳﻞ ﺁﻥ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺣﻜﻢ ﲢﺮﳝﻰ ﺍﺳﺖ ﻫﺮ ﭼﻨﺪ ﺻﺪﺭ ﺁﻥ ﺑﻪ ﺻﻮﺭﺕ ﺧﱪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺧﻼﺻﻪ ﻣﻌﲎ ﺁﻥ ﺑﺎ ﻣﻼﺣﻈﻪ ﺗﻔﺴﲑ‬
‫ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺁﻥ ﺍﺳﺖ ﻣﺮﺩ ﺯﻧﺎ ﻛﺎﺭ ﻫﺮ ﮔﺎﻩ ﺑﻪ ﺯﻧﺎ ﺷﻬﺮﺕ ﻳﺎﻓﺖ ﻭ ﺑﺮ ﺍﻭ ﺍﻗﺎﻣﻪ ﺣﺪ‪ ‬ﺷﺪ ﺗﺎ ﺗﻮﺑﻪ ﻧﻜﺮﺩﻩ ﺑﺮ ﺍﻭ ﻧﻜﺎﺡ ﺯﺍﻧﻴﻪ ﻭ ﻣﺸﺮﻛﻪ ﺣﺮﺍﻡ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﺯﻥ‬
‫ﺯﻧﺎﻛﺎﺭ ﺍﮔﺮ ﺗﻮﺑﻪ ﻧﻜﻨﺪ ﺟﺰ ﺯﺍﱏ ﻭ ﻣﺸﺮﻙ ﳕﻰﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﻧﻜﺎﺡ ﻛﻨﺪ )ﺍﳌﻴﺰﺍﻥ(‬
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‫ﺯﳒﺒﻴﻞ = ]ﺍﻧﺴﺎﻥ‪ .[١٧:‬ﺯﳒﺒﻴﻞ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺩﺭ ﳎﻤﻊ ﻭ ﺻﺎﰱ ﻭ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻭﻯ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻋﺮﺏ ﺍﺯ ﺷﺮﺍﺏ ﳑﺰﻭﺝ ﺑﺎ ﺯﳒﺒﻴﻞ ﺑﺴﻴﺎﺭ ﺧﻮﺷﺶ ﻣﻰﺁﻣﺪ ﺩﺭ ﺍﻗﺮﺏ ﺁﻥ ﺭﺍ ﺯﳒﺒﻴﻞ‬
‫ﻣﺸﻬﻮﺭ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﲬﺮ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻛﻪ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻧﻜﺮﻩ ﺍﺳﺖ ﻭ ﳕﻰﺷﻮﺩ ﺁﻥ ﺭﺍ ﺯﳒﺒﻴﻞ ﺳﺎﺩﻩ ﺩﻧﻴﺎ ﺩﺍﻧﺴﺖ ﺑﻠﻜﻪ ﺯﳒﺒﻴﻞ ﲞﺼﻮﺻﻰ ﺍﺳﺖ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ‪ :‬ﻫﺮ ﭼﻪ ﺧﺪﺍ ﺍﺯ ﻧﻌﻢ ‪‬ﺸﱴ ﺩﺭ ﻗﺮﺁﻥ ﻭﺻﻒ ﻛﺮﺩﻩ ﻧﻈﲑ ﺁﻥ ﺩﺭ ﺩﻧﻴﺎ ﻧﻴﺴﺖ ﻭ ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺳﻢ ﻣﻌﺮﻭﻑ ﺫﻛﺮ ﻛﺮﺩﻩ )ﺗﺎ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻨﺪ(‪.‬‬
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‫ﺯﱎ = ﺯﳕﻪ ﺑﻪ ﻓﺘﺢ )ﺯ‪.‬ﻥ‪.‬ﻡ( ﻗﺴﻤﱴ ﺍﺯ ﮔﻮﺵ ﺷﺘﺮ ﻭ ﮔﻮﺳﻔﻨﺪ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺷﻜﺎﻓﱳ ﺁﻭﻳﺰﺍﻥ ﻣﻰﻣﺎﻧﺪ )ﺍﻗﺮﺏ( ﻭ ﻧﻴﺰ ﺩﻭ ﭼﻴﺰ ﺯﺍﻳﺪ ﺩﻛﻤﻪ ﻣﺎﻧﻨﺪ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﮔﻠﻮﻯ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﮔﻮﺳﻔﻨﺪﺍﻥ ﺁﻭﻳﺰﺍﻥ ﻣﻰﺷﻮﺩ )ﻣﻔﺮﺩﺍﺕ( ﻭ ﺍﺯ ﺁﻥ ﻛﺴﻰ ﺍﺭﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﻧﺴﺐ ﻣﺘ‪‬ﻬﻢ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﻣﻰ ﭼﺴﺒﺎﻧﺪﻩ ﺷﺪﻩ ﺩﺭ ﺭﻭﺍﻳﺖ ﺍﺳﺖ ﻛﻪ ﺍﻣﺎﻡ ﺣﺴﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺑﻦ ﺯﻳﺎﺩ‬
‫ﺭﺍ ﺩﻋ‪‬ﻰ ﺑﻦ ﺍﻟﺪﻋ‪‬ﻰ ﺧﻮﺍﻧﺪ ﻛﻪ ﻳﻌﲎ ﺍﻭ ﺑﻪ ﺯﻳﺎﺩ ﭼﺴﺒﺎﻧﺪﻩ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺯﻳﺎﺩ ﻧﻴﺰ ﺑﻪ ﺍﰉ ﺳﻔﻴﺎﻥ ﭼﺴﺒﺎﻧﺪﻩ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺯﻧﻴﻢ ﳘﺎﻥ ﺩﻋ‪‬ﻰ ﺍﺳﺖ ﻃﱪﺳﻰ ﺍﻳﻦ ﺷﻌﺮ ﺭﺍ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺑﻐﻰ‪ ‬ﺍﻻﻡ ﺫﻭ ﺣﺴﺐ ﻟﺌﻴﻢ‬ ‫ﺯﻧﻴﻢ ﻟﻴﺲ ﺑﻌﺮﻑ ﻣﻦ ﺍﺑﻮﻩ‬
‫]ﻗﻠﻢ‪١٢:‬ﻭ‪.[١٣‬‬
‫ﺯﻧﻴﻢ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻣﺘ‪‬ﻬﻢ ﺩﺭ ﻧﺴﺐ )ﺣﺮﺍﻣﺰﺍﺩﻩ(‪ ،‬ﻟﺌﻴﻢ ﻣﻌﺮﻭﻑ ﺑﻠﺌﺎﻣﺖ‪ ،‬ﺷﺨﺺ ﻣﻌﺮﻭﻑ ﺑﻪ ﺷﺮﺍﺭﺕ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﳎﻤﻊ ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺷﺨﺺ ﰉ ﺍﺻﻞ ﻭ ﻧﺎﳒﻴﺐ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ‬
‫ﺻﺎﰱ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﻛﺎﻓﺮ ﺳﺨﺖ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭ ﺁﻳﻪ ﻟﺌﻴﻢ ﻭ ﺷﺮﻳﺮ ﺍﺳﺖ ﮔﻮﺋﻰ ﺷﺮ‪ ‬ﻭ ﻟﺌﺎﻣﺖ ﻋﻼﻣﺖ ﳐﺼﻮﺹ ﺍﻭﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺯﳕﻪ ﺑﺮﺍﻯ ﮔﻮﺳﻔﻨﺪ ﻭ ﺑﺰﻏﺎﻟﻪ ﻭ ﻋﺘﻞ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﺑﺪ‬
‫ﺧﻠﻖ ﻭ ﺧﺸﻦ ﺍﺳﺖ ﻳﻌﲎ ﺍﻭ ﻣﺎﻧﻊ ﺧﲑ ﻭ ﻣﺘﺠﺎﻭﺯ ﻭ ﭘﻴﻮﺳﺘﻪ ﮔﻨﺎﻧﻜﺎﺭ ﺍﺳﺖ ﺑﺎ ﳘﻪ ﺍﻳﻨﻬﺎ ﺑﺪ ﺭﻓﺘﺎﺭ ﻭ ﺷﺮﻳﺮ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ﺗﻨﻬﺎ ﻳﻚ ﺩﻓﻌﻪ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
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‫ﺯﻫﺪ = ﰉ ﺍﻋﺘﻨﺎﺋﻰ )ﺍﻗﺮﺏ( ]ﻳﻮﺳﻒ‪.[٢٠:‬‬
‫ﺩﺭ »ﲞﺲ« ﻛﺬﺷﺖ ﻛﻪ ﺩﺭ ﻧﻘﺺ ﻛﻤ‪‬ﻰ ﻭ ﻛﻴﻔﻰ ﻫﺮ ﺩﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰﺭﻭﺩ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻥ ﺩﺭ ﺁﻳﻪ ﻧﻘﺺ ﻛﺒﻔﻰ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ »ﺩ‪‬ﺭﺍ ِﻫ ‪‬ﻢ ﻣ‪‬ﻌ‪‬ﺪ‪‬ﻭ ‪‬ﺩ ٍﺓ« ﻧﻘـﺺ ﻛﻤ‪‬ـﻰ ﺁﻥ ﺭﺍ‬
‫ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻀ ﹰﺎ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺿﻤﲑ »ﻓﻴﻪ« ﺑﻪ ﻳﻮﺳﻒ ﺑﺮ ﮔﺮﺩﺩ ﻧﻪ ﺑﻪ »ﲦﻦ« ﻳﻌﲎ‪ :‬ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﻣﻌﻴﻮﺏ ﻭ ﺩﺭﻣﻰ ﭼﻨﺪ ﻓﺮﻭﺧﺘﻨﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﻭﻯ ﰉ ﺍﻋﺘﻨﺎ ﺑﻮﺩﻧﺪ ﳘﲔ ﻗﺪﺭ‬
‫ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﭘﻮﱃ ﺑﻪ ﻛﻒ ﺁﺭﻧﺪ ﻭ ﺍﮔﺮ ﰉ ﺍﻋﺘﻨﺎ ﻧﺒﻮﺩﻧﺪ ﺑﻪ ﻗﻴﻤﺖ ﺍﺭﺯﺍﻥ ﳕﻰﻓﺮﻭﺧﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻓﻘﻂ ﻳﻚ ﺩﻓﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺯﻫﺪ ﻛﻪ ﺍﻳﻦ ﳘﻪ ﺗﻌﺮﻳﻒ ﺩﺍﺭﺩ ﳘﺎﻥ‬
‫ﰉ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺩﻧﻴﺎ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﺣﺪﻳﺪ‪ .[٢٣:‬ﺯﺍﻫﺪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻣﺪﻥ ﻭ ﺭﻓﱳ ﺩﻧﻴﺎ ﰉ ﺍﻋﺘﻨﺎ ﺑﺎﺷﺪ‪ .‬ﻛﺎﺭ ﻛﻨﺪ‪ ،‬ﺗﻼﺵ ﳕﺎﻳﺪ‪ ،‬ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ ﻭﱃ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﻪ ﺩﻧﻴﺎ ﰉ‬
‫ﺍﻋﺘﻨﺎ ﺑﺎﺷﺪ‪.‬‬
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‫ﺯﻫﺮ = ]ﻃﻪ‪ .[١٣١:‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺯﻫﺮﺓ ﺍﳊﻴﻮﺓ ﺍﻟﺪﻧﻴﺎ ﺯﻳﺒﺎﻭﻯ ﺁﻥ ﺍﺳﺖ ﻭ ﺯﻫﺮﺓ )ﺑﻪ ﻓﺘﺢ ﻫﺎﺀ( ﻧﻴﺰ ﺟﺎﻳﺰ ﺍﺳﺖ ﻭ ﺯﻫﺮﺓ ﻏﻨﭽﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺻﻔﺎ ﳕﺎﻳﺪ ﻭ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺑﻪ ﻫﺮ‬
‫ﭼﻴﺰ ﻧﻮﺭﺍﱏ ﺯﺍﻫﺮ ﮔﻮﻳﺪ ﻭ ﻣﻌﲎ ﺣﺪﻳﺚ ﺩﺭ ﻭﺻﻒ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ »ﻛﺎ ﹶﻥ ﹶﺍ ‪‬ﺯ ‪‬ﻫ ‪‬ﺮ ﺍﻟﻠﱠﻮ‪‬ﻥ« ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺭﻧﮕﺶ ﻧﻮﺭﺍﱏ ﺑﻮﺩ ﺟﻮﻫﺮﻯ ﻧﻴـﺰ ﺁﻥ ﺭﺍ‬
‫ﻃﺮﺍﻭﺕ ﻭ ﺯﻳﺒﺎﺋﻰ ﺩﻧﻴﺎ ﮔﻔﺘﻪ‪.‬‬
‫ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺩﺭ ﺁﻳﻪ ﻣﻰﺷﻮﺩ »ﺯﻫﺮﻩ« ﺣﺎﻝ ﺑﺎﺷﺪ ﺍﺯ »ﺑﻪ« ﻭ ﺍﺯ »ﻣﺎ ﻣﺘﻌﻨ‪‬ﺎﺑﻪ« ﻳﻌﲎ ﭼﺸﻢ ﻧﺪﻭﺯ ﺑﻪ ﺍﻗﺴﺎﻡ ﻣﺘﺎﻋﻴﻜﻪ ﺑﻪ ﺁ‪‬ﺎ ﺩﺍﺩﻩﺍﱘ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻥ ﺭﻭﻧﻖ ﺩﻧﻴﺎﺳﺖ‪ .‬ﺑﻴﻀﺎﻭﻯ ﭼﻨﺪ‬
‫ﻭﺟﻪ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺯ ﲨﻠﻪ ﮔﻮﻳﺪ‪ :‬ﺯﻫﺮﻩ ﻣﻨﺼﻮﺏ ﺍﺳﺖ ﺑﻪ ﻓﻌﻞ ﳏﺬﻭﻑ ﻛﻪ »ﻣﺘﻌﻨ‪‬ﺎﺑﻪ« ﺑﻪ ﺁﻥ ﺩﻻﻟﺖ ﺩﺍﺭﺩ‪.‬‬
‫ﺍﻳﻦ ﻣﻌﲎ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺍﻧﻮﺍﻉ ﻧﻌﻤﺘﻬﺎ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﮔﺮ ﻏﺮﺽ ﺍﻗﺴﺎﻡ ﻛﻔﹼﺎﺭ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺯﳐﺸﺮﻯ ﮔﻔﺘﻪ ﻭ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﺿﻤﲑ‬
‫»ﻣﻨﻬﻢ« ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﺁﻥ ﻭﻗﺖ ﻣﻌﲎ ﻋﻮﺽ ﻣﻰﺷﻮﺩ ﻭﱃ ﺍﻧﻮﺍﻉ ﻧﻌﻤﺘﻬﺎ ﺑﻮﺩﻥ ‪‬ﺘﺮ ﺍﺳﺖ‬

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‫ﺯﻫﻖ = ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺯﻫﻖ ﻭ ﺯﻫﻮﻕ ﺭﺍ ﺧﺮﻭﺝ ﺭﻭﺡ ﻭ ﻫﻼﻛﺖ ﻭ ﺑﻄﻼﻥ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻊ ﻧﻴﺰ ﻫﻼﻛﺖ ﻭ ﺑﻄﻼﻥ ﺍﺳﺖ‪ .‬ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺍﺿﻤﺤﻼﻝ ﺭﺍ ﺍﺯ ﲨﻠـﻪ‬
‫ﻣﻌﺎﱏ ﺁﻥ ﴰﺮﺩﻩﺍﻧﺪ ﺍﺑﻦ ﺍﺛﲑ ﻧﻴﺰ ﻫﻼﻛﺖ ﻭ ﻣﻮﺕ ﻭ ﺧﺮﻭﺝ ﺭﻭﺡ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺍﻏﺐ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﻛﺜﺮﺕ ﺗﺄﺳﻒ ﻣﻰﺩﺍﻧﺪ ﻃﱪﺳﻰ ﻫﻼﻛﺖ ﺭﺍ ﺩﺭ »ﺯﻫﻘﺖ ﻧﻔﺴﻪ« ﻧﻴﺰ ﺟﺎﺭﻯ‬
‫ﺩﺍﻧﺴﺘﻪ ﮔﻮﻳﺪ‪ :‬ﮔﻮﻳﺎ ﺭﻭﺣﺶ ﺑﺮﺍﻯ ﻫﻼﻛﺖ ﺧﺎﺭﺝ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺧﻼﺻﻪ ﳘﻪ ﺩﻭ ﻣﻌﲎ ﺍﺳﺖ ﺧﺮﻭﺝ ﺭﻭﺡ ﻭ ﻫﻼﻛﺖ ]ﺗﻮﺑﻪ‪] ،[٥٥:‬ﺗﻮﺑﻪ‪.[٨٥:‬‬
‫ﻃﱪﺳﻰ ﻭ ﺑﻴﻀﺎﻭﻯ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﻓﻮﻕ ﺯﻫﻖ ﺭﺍ ﺧﺮﻭﺝ ﺑﺎ ﺻﻌﻮﺑﺖ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻳﻌﲎ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩ ﺁ‪‬ﺎ ﺭﺍ ﻣﻌﺬﹼﺏ ﻛﻨﺪ ﻭ ﺩﺭ ﺣﺎﻝ ﻛﻔﺮ ﺟﺎﻧﺸﺎﻥ ﺩﺭ ﺁﻳﺪ ﻭ ﲟﲑﻧﺪ‪.‬‬
‫ﻭﱃ ‪‬ﺘﺮ ﺍﻳﻦ ﺍﺳﺖ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺩﺭ ﺣﺎﻝ ﻛﻔﺮ ﻫﻼﻙ ﺷﻮﻧﺪ ﻭ ﺁﻥ ﳘﺎﻥ ﺍﺳﺘﺪﺭﺍﺝ ﺍﺳﺖ ﻛﻪ ﺩﺭ »ﺩﺭﺝ« ﮔﺬﺷﺖ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺳﺘﻌﺪﺍﺩ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﺩﺳﺘﺸﺎﻥ ﻣﻰﮔﲑﺩ ﻭ‬
‫ﺗﺪﺭﳚ ﹰﺎ ﻫﻼﻙ ﻣﻰﮔﺮﺩﻧﺪ ﺑﺎ ﺁﻧﻜﻪ ﭘﻴﻮﺳﺘﻪ ﺑﺎ ﻛﻔﺮ ﺗﻮﺃﻡ ﺍﻧﺪ ﻋﻠﻰ ﻫﺬﺍ ﻫﻼﻛﺖ ﻧﻔﺲ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ ‪.‬‬
‫ﺯﺍﻫﻖ ﺑﻪ ﻣﻌﲎ ﻫﻼﻙ ﺷﻮﻧﺪﻩ ﻭ ﺍﺿﻤﺤﻼﻝﭘﺬﻳﺮﻧﺪﻩ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪ .[١٨:‬ﻳﻌﲎ ﺣﻖ ﺭﺍ ﺑﺮ ﺑﺎﻃﻞ ﻣﻰ‪‬ﻴﻢ ﻣﻐﺰ ﺁﻥ ﺭﺍ ﻣﻰﺷﻜﻨﺪ ﺁﻧﮕﺎﻩ ﺑﻴﲎ ﻛﻪ ﺑﺎﻃﻞ ﭘﻮﭺ ﻭ ﻧﺎﭼﻴﺰ ﺍﺳﺖ‪.‬‬
‫]ﺍﺳﺮﺍﺀ‪ .[٨١:‬ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ »ﺍﻟﺒﺎﻃﻞ« ﺷﺮﻙ ﻭ ﺑﺖ ﭘﺮﺳﱴ ﺑﺎﺷﺪ ﺍﺳﻼﻡ ﺍﺯﺑﲔ ﺭﻓﺖ ﻭ ﺭﻳﺸﻪ ﻛﻦ ﮔﺮﺩﻳﺪ ﻭ ﺍﮔﺮ ﻣﻄﻠﻖ ﺑﻮﺩﻥ ﻭ ﻫﻼﻛﺖ ﻣﻄﻠﻖ ﺑﺎﻃﻞ ﺍﺳﺖ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻨﻈﻮﺭ‬
‫ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺣﻖ ﺁﻣﺪ ﻭ ﺑﺎﻃﻞ ﭘﺎﺷﻴﺪﻩ ﻭ ﻣﻀﻤﺤﻞ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺁﻥ ﻋﺠﱮ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻛﻪ ﺷﺄﻥ ﺑﺎﻃﻞ ﳘﺎﻥ ﭘﺎﺷﻴﺪﮔﻰ ﻭ ﺍﺿﻤﺤﻼﻝ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﳐﺎﻟﻒ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎﻃﻞ ﺑـﻪ‬
‫ﻭﺳﻴﻠﻪ ﺑﻌﻀﻰ ﻋﻮﺍﻣﻞ ﺧﺎﺭﺟﻰ ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ ﻭﱃ ﻧﻈﺮ ﺑﺬﺍﺗﺶ ﻣﻀﻤﺤﻞ ﻭ ﰉ ﺛﺒﺎﺕ ﺍﺳﺖ ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬
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‫ﺯﻭﺍﻝ = ﺍﺯ ﺑﲔ ﺭﻓﱳ‪ .‬ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﳏﻞ ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ »ﺍﻟﺰﻭﺍﻝ‪:‬ﺍﻟﺬﻫﺎﺏ ﻭ ﺍﻻﺳﺘﺤﺎﻟﺔ« ﺩﺭ ﺍﻗﺮﺏ ﻭ ﻗﺎﻣﻮﺱ ﮔﻮﻳﺪ‪ :‬ﻓﻌﻞ ﺁﻥ ﺍﺯ ﻧﺼﺮ ﻳﻨﺼﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﻋﻠﻢ ﻳﻌﻠﻢ ﻗﻠﻴﻞ ﺍﺳﺖ ﻓﻘﻂ‬
‫ﺍﺯ ﺍﺑﻮﻋﻠﻰ ﻓﺎﺭﺳﻰ ﻧﻘﻞ ﺷﺪﻩ ]ﻓﺎﻃﺮ‪ .[٤١:‬ﻣﺮﺍﺩ ﺍﺯ ﺯﻭﺍﻝ ﺩﺭ ﺍﻳﻪ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﳏﻞ ﺍﺳﺖ ﻳﻌﲎ ﺍﮔﺮ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺍﺯ ﳏﻞ ﻭ ﻣﺪﺍﺭ ﺧﻮﺩ ﻛﻨﺎﺭ ﺷﻮﻧﺪ ﺍﺣﺪﻯ ﺟﺰ ﺧﺪﺍ ﻗﺪﺭﺕ ﻧﮕﻬﺪﺍﺭﻯ‬
‫ﺽ ﹶﺍ ﹾﻥ ‪‬ﺗﺰ‪‬ﻭﻻ«‪.‬‬
‫ﺕ ‪‬ﻭ ﺍﹾﻟ ﹶﺎ ‪‬ﺭ ‪‬‬
‫ﻚ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﺴ ‪‬‬
‫ﺁ‪‬ﺎ ﺭﺍ ﻧﺪﺍﺭﺩ ﭼﻨﺎﻧﻜﻪ ﺻﺪﺭ ﺁﻳﻪ ﻣﻰﮔﻮﻳﺪ »ِﺍﻥﱠ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻳ ‪‬ﻤ ِ‬
‫]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٤٤:‬ﺯﻭﺍﻝ ﺩﺭ ﺁﻳﻪ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻭ ﻣﺮﺩﻥ ﺍﺳﺖ‪.‬‬
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‫ﺯﻭﺝ = ﺟﻔﺖ ‪ -‬ﺻﻨﻒ‪ .‬ﺑﻪ ﻫﺮ ﺩﻭ ﻗﺮﻳﻦ ﺍﺯ ﻣﺬﻛﹼﺮ ﻭ ﻣﺆﻧﺚ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﻛﻪ ﺍﺯﺩﻭﺍﺝ ﻳﺎﻓﺘﻪﺍﻧﺪ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪ :‬ﺯﻭﺝ‪ .‬ﺑﻪ ﻫﺮ ﺩﻭ ﻗﺮﻳﻦ ﺩﺭ ﻏﲑ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴﺰ ﺯﻭﺝ ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‬
‫ﻣﺜﻞ ﻳﻚ ﺯﻭﺝ ﻛﻔﺶ )ﻳﻚ ﺟﻔﺖ( )ﻣﻔﺮﺩﺍﺕ( ﺯﻭﺟﻪ ﺑﻪ ﻣﻌﲎ ﺯﻥ ﺍﺳﺖ ﲨﻊ ﺁﻥ ﺯﻭﺟﺎﺕ ﻣﻰﺑﺎﺷﺪ ﺭﺍﻏﺐ ﮔﻮﻳﺪ ﻟﻐﺖ ﺭﺩﻯﺀ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﻟﺬﺍ ﺯﻭﺟﻪ ﻭ ﺯﻭﺟﺎﺕ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﻧﻴﺎﻣﺪﻩ ﺑﻠﻜﻪ ﺯﻭﺝ ﻭ ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺯﻭﺝ ﻫﻢ ﺑﻪ ﺯﻥ ﺍﻃﻼﻕ ﺷﺪﻩ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪ [٢٠:‬ﻭ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ .[٣٥:‬ﻭ ﻫﻢ ﺑﻪ ﻣﺮﺩ ﳓﻮ ]ﺑﻘﺮﻩ‪ [٢٣٠:‬ﻭ ﺍﻳﻀﹰﺎ ]ﳎﺎﺩﻟﻪ‪.[١:‬‬
‫ﺍﺯﺩﻭﺍﺝ ﻧﻴﺰ ﻫﻢ ﺩﺭ ﺯﻧﺎﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺑﻘﺮﻩ‪ [٢٤٠:‬ﻭ ﻫﻢ ﺩﺭ ﻣﺮﺩﺍﻥ ﳓﻮ ]ﺑﻘﺮﻩ‪ .[٢٣٢:‬ﻇﺎﻫﺮﹰﺍ ﺍﺳﺘﻌﻤﺎﻝ ﺷﺪﻥ ﺍﺯﺩﻭﺍﺝ ﺩﺭ ﻣﺮﺩﺍﻥ ﻓﻘﻂ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ‪.‬‬
‫ﺯﻭﺝ ﻭ ﺍﺯﺩﻭﺍﺝ ﺩﺭ ﮔﻴﺎﻫﺎﻥ ﻧﻴﺰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﺣﺞ‪] ،[٥:‬ﻳﺲ‪.[٣٦:‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴﺰ ﺁﻣﺪﻩ ]ﻫﻮﺩ‪] ،[٤٠:‬ﺍﻧﻌﺎﻡ‪ .[١٤٣:‬ﺩﺭ ﺯﺑﺎﻥ ﻋﺮﺏ ﺯﻭﺟﲔ ﺑﻪ ﻣﻌﲎ ﻳﻚ ﺟﻔﺖ ﺍﺳﺖ ﻭ ﻟﻔﻆ »ﺍﺛﻨﲔ« ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﻧﺮﻭ ﻣﺎﺩﮔﻰ‬
‫ﺩﺭ ﻣﺎﺩ‪‬ﻩ ﺫﻛﺮ ﻭﻋﺪﻩ ﻛﺮﺩﱘ ﺩﺭﺑﺎﺭﻩ ﻧﺮ ﻭ ﻣﺎﺩﮔﻰ ﻛﻪ ﻗﺮﺁﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺳﺨﻦ ﮔﻮﺋﻴﻢ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﻋﺠﻴﺐ ﺧﻠﻘﺖ ﻧﺮ ﻭ ﻣﺎﺩﮔﻰ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ‬
‫ﺍﮔﺮ ﺩﺭ ﺣﻴﻮﺍﻥ ﻭ ﮔﻴﺎﻩ ﺍﻳﻦ ﻭﺍﻗﻌﻴ‪‬ﺖ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻫﻴﭻ ﻳﻚ ﭼﻴﺰ ﺩﻭ ﭼﻴﺰ ﳕﻰﺷﺪ ﻭ ﺟﺎﻯ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪﻫﺎ ﭘﺮ ﳕﻰﮔﺮﺩﻳﺪ ﻭ ﺗﻮﻟﻴﺪ ﻭ ﺗﻜﺜﲑ ﻣﻄﻠﻘﺎ ﻧﺪﺍﺷﺖ ﻭﱃ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍﻳﻦ ﻣﺴﻴﻠﻪ‬
‫ﻧﻘﺺ ﻋﺎﱂ ﺭﺍ ﺟﱪﺍﻥ ﻭ ﺁﻥ ﺭﺍﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺳﻮﻯ ﻛﻤﺎﻝ ﻣﻰﺭﺍﻧﺪ‪.‬‬
‫ﺑﺸﺮ ﺑﺎ ﻓﻜﺮ ﺳﺎﺩﻩ ﺧﻮﺩ ﺍﺑﺘﺪﺍﺀ ﺁﻥ ﺭﺍ ﻓﻘﻂ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻣﻰﺩﺍﻧﺴﺖ ﻭ ﺩﺭ ﺍﺛﺮ ﭘﻴﺸﺮﻓﺖ ﻋﻠﻢ ﺍﺣﺴﺎﺱ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺩﺭ ﻋﺎﱂ ﮔﻴﺎﻩ ﻧﻴﺰ ﺣﻜﻢ ﻓﺮﻣﺎﺳﺖ ﻭ ﺍﮔﺮ ﻧﺒﺎﺗﺎﺕ‬
‫ﺑﻪ ﻭﺳﻴﻠﻪ ﺣﺸﺮﺍﺕ ﻡ ﺑﺎﺩﻫﺎ ﺗﻠﻘﻴﺢ ﻧﮕﺮﺩﻧﺪ ﻣﻴﻮﻩ ﺑﺪﺳﺖ ﳔﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺍﺯ ﻗﺪﱘ ﺑﻪ ﻭﺟﻮﺩ ﻧﺮ ﻭ ﻣﺎﺩﮔﻰ ﺩﺭ ﺑﻌﻀﻰ ﺩﺭﺧﺘﺎﻥ ﻧﺜﻞ ﺧﺮﻣﺎ ﭘﻰ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭﱃ ﺑﻌﺪﻫﺎ ﻋﻤﻮﻣﻴ‪‬ﺖ ﺁﻥ ﺭﻭﺷﻦ‬
‫ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﻛﺮﱘ ﭘﺎ ﺭﺍ ﺍﺯ ﳘﻪ ﻓﺮﺍﺗﺮ ﮔﺬﺍﺷﺘﻪ ﻭ ﻣﺴﺌﻠﻪ ﻧﺮ ﻭ ﻣﺎﺩﮔﻰ ﺭﺍ ﺩﺭ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻋﻼﻥ ﻣﻰﻛﻨﺪ ﺍﻋﻢ‪ ‬ﺍﺯ ﺯﻧﺪﻩ ﻭ ﻏﲑ ﺯﻧﺪﻩ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺣﻴﻮﺍﻥ ﻭ ﺍﻧﺴﺎﻥ ﻛﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﺁﻳﺎﺕ ﺁﻥ ﮔﺬﺷﺖ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻧﺒﺎﺗﺎﺕ ﺁﻣﺪﻩ ]ﻳﺲ‪.[٣٦:‬‬
‫ﻳﻌﲎ ﭘﺎﻙ ﻭ ﻣﱰﻩ ﺍﺳﺖ ﺧﺪﺍﺋﻴﻜﻪ ﺍﺯ ﺭﻭﺋﻴﺪﻧﻴﻬﺎﻯ ﺯﻣﲔ ﻭ ﺍﺯ ﴰﺎ ﻣﺮﺩﻣﺎﻥ ﺟﻔﺘﻬﺎ )ﻧﺮﻭ ﻣﺎﺩﻩﻫﺎ( ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺍﺯ ﭼﻴﺰﻫﺎﺋﻴﻜﻪ ﳕﻰﺩﺍﻧﻴﺪ ﻧﻴﺰ ﺟﻔﺖﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩ ﺩﺭ ﮔﺬﺷﺘﻪ ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ‬
‫ﺑﻪ ﺛﺒﻮﺕ ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ ﺑﺰﺭﮔﺎﻥ ﺍﺯﺩﻭﺍﺝ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﺍﺻﻨﺎﻑ ﻣﻌﲎ ﻣﻰﻛﺮﺩﻧﺪ ﻭﱃ ﻋﻠﻢ ﻧﺸﺎﻥ ﺩﺍﺩ ﻛﻪ ﻗﺮﺁﻥ ﭼﻪ ﻣﺴﺌﻠﻪ ﻋﺠﻴﱮ ﺭﺍ ﻣﻄﺮﺡ ﻣﻰﻛﻨﺪ ﺩﺭ ﺁﻳﻪ ]ﺭﻋﺪ‪ .[٣:‬ﮔﺮﭼﻪ ﻧﺴﺒﺖ‬
‫ﺯﻭﺟﻴﺖ ﺑﻪ ﺧﻮﺩ ﲦﺮﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﻨﻈﻮﺭ ﺗﻮﻟﻴﺪ ﺷﺪﻥ ﺁ‪‬ﺎ ﺩﺭ ﺍﺛﺮ ﺯﻭﺟﻴﺖ ﺍﺳﺖ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻥ ﺭﺍ ﺩﻭ ﺻﻨﻒ ﮔﻔﺘﻪ ﻳﻜﻰ ﻣﺎﻝ ﺯﻣﺴﺘﺎﻥ ﻭ ﺩﻳﮕﺮﻯ ﻣﺎﻝ ﺗﺎﺑﺴﺘﺎﻥ‬
‫ﺕ« ﺟﻮﺭ ﺩﺭ ﳕﻰﺁﻳﺪ ﻛﻪ ﳘﻪ ﺁ‪‬ﺎ ﺻﻴﻔﻰ ﻭ ﺷﺘﺌﻰ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﻣﺜﻞ ﺑﻌﻀﻰ ﻣﻴﻮﻩﻫﺎ ﻭﱃ ﺍﻳﻦ ﺧﻴﻠﻰ ﺑﻌﻴﺪ ﺍﺳﺖ ﻭ ﺑﺎ ﻛﻠﻴ‪‬ﺖ ﺁﻳﻪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ » ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺍﻟﺜﱠﻤ‪‬ﺮﺍ ِ‬
‫ﺑﺎﻻﺗﺮ ﺍﺯ ﳘﻪ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ]ﺫﺍﺭﻳﺎﺕ‪ .[٤٩:‬ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻗﺎﻧﻮﻥ ﻧﺮﻭ ﻣﺎﺩﮔﻰ ﺩﺭ ﲤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﺟﺎﺭﻯ ﺍﺳﺖ ﺍﻣﺮﻭﺯ ﺑﺸﺮ ﭘﺲ ﺍﺯ ﻓﺮﻭ‬
‫ﺭﻓﱳ ﺩﺭ ﺩﺭﻭﻥ ﺍﺷﻴﺎﺀ ﻭ ﺷﻜﺎﻓﱳ ﺫﺭ‪‬ﺍﺕ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﰎ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﲤﻬﺎ ﺍﺯ ﺍﻟﻜﺘﺮﻭﻥ ﻭ ﭘﺮﻭﺗﻮﻥ ﺗﺸﻜﻴﻞ ﻳﺎﻓﺘﻪﺍﻧﺪ ﺍﻟﻜﺘﺮﻭ‪‬ﺎ ﺑﺎﺭ ﻣﻨﻔﻰ ﺩﺍﺭﻧﺪ ﻭ ﭘﺮﻭﺗﻮ‪‬ﺎ ﺑﺎﺭ ﻣﺜﺒﺖ ﺁﻥ ﺩﻭ ﻧﻴﺰ‬
‫ﻚ ‪‬ﺭﺏ‪ ‬ﺍﹾﻟ ِﻌﺰ‪ِ ‬ﺓ ﻋ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﺼِﻔﹸﻮ ﹶﻥ«‪.‬‬
‫ﻧﺮ ﻭ ﻣﺎﺩﻩﺍﻧﺪ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﳘﻪ ﺍﺯ ﺁﻥ ﺫﺭﺍﺕ ﺗﺸﻜﻴﻞ ﻳﺎﻓﺘﻪﺍﻧﺪ » ‪‬ﺳﺒ‪‬ﺤﺎ ﹶﻥ ‪‬ﺭﺑ‪ ‬‬
‫* ]ﺣﺞ‪ .[٥:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺯﻭﺝ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ‪ ،‬ﻧﻮﻉ ﻭ ﺻﻨﻒ ﺍﺳﺖ ﻳﻌﲎ ﺯﻣﲔ ﺣﺮﻛﺖ ﻛﺮﺩ ﺑﺎﻻ ﺁﻣﺪ ﻭ ﻫﺮ ﺻﻨﻒ ﻭ ﻫﺮ ﺟﻮﺭ ﺭﻭﺋﻴﺪﱏ ﻧﺸﺎﻁ ﺁﻭﺭ ﺭﺍ ﺭﻭﻳﺎﻧﻴﺪ‪.‬‬
‫ﻧﻮﻉ ﻭ ﺻﻨﻒ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ ﺯﻭﺝ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﻭ ﺑﻴﻀﺎﻭﻯ ﻭ ﺍﺑﻦ ﺍﺛﲑ ﻭ ﻃﱪﺳﻰ ﮔﻔﺘﻪ ﺍﺳﺖ ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﺎﺕ ‪ ٧‬ﺷﻌﺮﺍﺀ‪ ١٠ ،‬ﻟﻘﻤﺎﻥ‪ ٧ ،‬ﻕ‪ .‬ﻭ ﻏﲑﻩ‪.‬‬
‫* ]ﺗﻜﻮﻳﺮ‪ [٧:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺟﻔﺖ ﺷﺪﻥ ﺍﻧﺴﺎ‪‬ﺎ ﺑﺎ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻣﺮﺍﺩ ﻣﻠﻜﻪﻫﺎﻯ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﺎ ﺁ‪‬ﺎﻣﺰﺩﻭﺝ ﻣﻰﮔﺮﺩﺩ ﻳﺎ ﻫﺮ ﺍﻧﺴﺎﻥ ﺑﻪ‬
‫ﻫﻢ ﺷﻜﻞ ﺧﻮﺩ ﺍﺯ ﺍﻫﻞ ﺁﺗﺶ ﻭ ‪‬ﺸﺖ ﻗﺮﻳﻦ ﺷﻮﺩ ﻳﺎ ﺍﺭﻭﺍﺡ ﺑﻪ ﺍﺟﺴﺎﺩ ﺑﺮﮔﺮﺩﺩ ﻳﺎ ﻫﺮ ﻓﺮﻳﻔﺘﻪ ﺑﻪ ﻓﺮﻳﺒﻨﺪﻩ ﻣﻠﺤﻖ ﺷﻮﺩ ﻳﺎ ﻣﺆﻣﻨﲔ ﺑﺎ ﺣﻮﺭ ﺍﻟﻌﲔ ﻭ ﻛﻔﹼﺎﺭ ﺑﺎ ﺷﻴﺎﻃﲔ ﻫﻢ ﻗﺮﻳﻦ ﮔﺮﺩﻧﺪ‪.‬‬
‫ﻗﻮﻝ ﺍﺧﲑ ﻋﺒﺎﺭﺕ ﺍﺧﺮﺍﻯ ﻛﻼﻡ ﻣﺎﺳﺖ ﻭ ﺑﻨﺎﺑﺮ ﲡﺴ‪‬ﻢ ﻋﻤﻞ ﻣﺮﺍﺩ ﻗﺮﻳﻦ ﺷﺪﻥ ﺍﻧﺴﺎﻥ ﺑﺎ ﻋﻤﻞ ﺧﻮﻳﺶ ﺍﺳﺖ ‪.‬‬
‫* ]ﺹ‪ [٥٨-٥٧:‬ﲪﻴﻢ ﺁﺏ ﺟﻮﺷﺎﻥ‪ ،‬ﻏﺴ‪‬ﺎﻕ ﭼﻨﺎﻧﻜﻪ ﳎﻤﻊ ﮔﻔﺘﻪ ﭼﺮﻙ ﺑﺴﻴﺎﺭ ﺑﺪ ﺑﻮ‪ ،‬ﺷﻜﻞ‪ ،‬ﻣﺸﺎﻳﻪ ﻭ ﻧﻈﲑ ﺍﺳﺖ ﺍﺯﺩﻭﺍﺝ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗـﺴﺎﻡ ﺍﺳـﺖ‬
‫ﻳﻌﲎ‪:‬ﺍﻳﻦ ﺁﺏ ﺟﻮﺷﺎﻥ ﻭ ﭼﺮﻙ ﺑﺪ ﺑﻮ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﭽﺸﻨﺪ‪ .‬ﻭ ﺩﻳﮕﺮﻯ ﻣﺜﻞ ﲪﻴﻢ ﻭ ﻏﺴﺎﻕ ﻛﻪ ﻫﻢ ﻧﻮﻉ ﺍﻧﺪ ﺁﻥ ﺭﺍ ﻫﻢ ﺑﭽﺸﻨﺪ‪.‬‬
‫* ]ﺯﺧﺮﻑ‪] ،[٧٠:‬ﻳﺲ‪ .[٥٦:‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺍﺯﺩﻭﺍﺝ ﺯﻧﺎﻥ ﺩﻧﻴﻮﻯ ﺍﻧﺴﺎﻥ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻫﻞ ‪‬ﺸﺖ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﻪﺍﻯ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ]ﺭﻋﺪ‪ .[٢٣:‬ﻭ ﺷﺎﻳﺪ ﻣﺮﺍﺩ‬
‫ﺍﺯﺩﻭﺍﺝ ‪‬ﺸﱴ ﻭ ﺣﻮﺭ ﺍﻟﻌﲔ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﳘﭽﻨﲔ ﺁﻳﻪ ]ﺻﺎﻓﺎﺕ‪ .[٢٣-٢٢:‬ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺯﻧﺎﻥ ﺩﻧﻴﺎﺋﻰ ﺑﺎﺷﺪ ﻛﻪ ﺑﺎ ﺷﻮﻫﺮﺍﻥ ﺷﺮﻳﻚ ﻇﻠﻢ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﻭﺿﻊ ﲞﺼﻮﺻﻰ ﺍﺳﺖ ﻛﻪ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺩﺭ ﺩﻧﻴﺎ ﺑﺎ ﻫﻢ ﻇﺎﱂ‬
‫ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻧﻴﺰ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻧﺸﻮﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺑﻮﳍﺐ ﻭ ﺯﻥ ﺍﻭ ﺁﻣﺪﻩ ]ﻣﺴﺪ‪.[٤-٣:‬‬
‫ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﺍﺯﻭﺍﺟﻰ ﺑﺎﺷﻨﺪ ﻛﻪ ﺍﺯ ﺍﻋﻤﺎﻝ ﺑﺪ ﲡﺴ‪‬ﻢ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ ﻳﺎ ﻫﻢ ﺷﻜﻼﱏ ﺩﺭ ﻋﺬﺍﺏ ﺑﺎﺷﻨﺪ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ]ﺯﺧﺮﻑ‪ .[٣٩-٣٦:‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺷﻴﻄﺎﻥ ﺑﺎ ﮔﻨﺎﻫﻜﺎﺭ ﻗﺮﻳﻦ‬
‫ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﭘﻴﻮﺳﺘﻪ ﮔﻤﺮﺍﻩ ﻣﻰﻛﻨﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﻗﺮﻳﻦ ﺧﻮﺩ ﻣﻰﺑﻴﻨﺪ ﻭ ﺍﻋﺘﺬﺍﺭ ﺳﻮﺩﻯ ﳕﻰﺩﻫﺪ ﻭ ﻫﺮ ﺩﻭ ﻣﺸﺘﺮﻛ ﹰﺎ ﻭﺍﺭﺩ ﻋﺬﺍﺏ ﻣﻰﺷﻮﻧﺪ ﺁﻳﺎ ﻣﺮﺍﺩ ﺍﺯ ﺍﺯﻭﺍﺝ ﻭ ﻫـﻢ‬
‫ﺸﺮ‪‬ﻭﺍﺍﻟﱠﺬﻳ ‪‬ﻦ ﻇﹶﻠﹶﻤﺬﻭﺍ ‪‬ﻭ ﹶﺍﺯ‪‬ﻭﺍ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ‪«...‬؟ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‬
‫ﺷﻜﻠﻬﺎ ﺍﻳﻦ ﺷﻴﺎﻃﲔ ﺍﻧﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﺍﹸ ‪‬ﺣ ‪‬‬
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‫ﺯﻭﺭ = ﺑﻪ ﻓﺘﺢ )ﺯ( ﻗﺼﺪ‪ .‬ﻣﻴﻞ‪ .‬ﺍﺯ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺯﻭﺭ ﺍﺯ ﺑﺎﺏ ﻧﺼﺮ ﻳﻨﺼﺮ ﺑﻪ ﻣﻌﲎ ﻗﺼﺪ ﺍﺳﺖ ﻭ ﺯﻳﺎﺭﺕ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻣﺜﻞ ]ﺗﻜﺎﺛﺮ‪ .[٢:‬ﻭ ﺍﺯ ﺑﺎﺏ ﻋﻠﻢ ﻳﻌﻠﻢ‬
‫ﻭ ﻛﺮﻡ ﻳﻜﺮﻡ ﺑﻪ ﻣﻌﲎ ﻣﻴﻞ ﻭ ﺍﳓﺮﺍﻑ ﺍﺳﺖ ﻣﺜﻞ ]ﻛﻬﻒ‪ .[١٧:‬ﻳﻌﲎ ﻣﻰﺑﻴﲎ ﺁﻓﺘﺎﺏ ﺭﺍ ﺍﺯ ﻏﺎﺭ ﺁ‪‬ﺎ ﺑﻪ ﻃﺮﻑ ﴰﺎﻝ ﻣﻴﻞ ﻣﻰﻛﻨﺪ ﻭ ﺯﻭﺭ ﺑﻪ ﺿﻢ )ﺯ( ﺑـﻪ ﻣﻌـﲎ ﺩﺭﻭﻍ ﺍﺳـﺖ‬
‫]ﻓﺮﻗﺎﻥ‪.[٤:‬‬
‫ﺕ ﻓﹸﻼﻧﹰﺎ« ﺍﻭ ﺭﺍ ﺯﻳﺎﺭﺕ ﻛﺮﺩﻡ ﻳﻌﲎ ﺑﺎ ﺳﻴﻨﻪ ﺧﻮﺩ ﻭﻯ ﺭﺍ ﻣﻼﻗﺎﺕ ﳕﻮﺩﻡ ﻭ ﻧﻴﺰ ﺯﻭﺭ ﺑﻪ ﻓﺘﺢ )ﺯ( ﻣﻴﻞ ﻭ ﺍﳓﺮﺍﻑ ﺑﺎ ﺳﻴﻨﻪ‬
‫ﻭﱃ ﺭﺍﻏﺐ ﮔﻮﻳﺪ‪ :‬ﺯﻭﺭ ﺑﻪ ﻓﺘﺢ )ﺯ( ﺑﺎﻻﻯ ﺳﻴﻨﻪ ﺍﺳﺖ » ‪‬ﺯ ‪‬ﺭ ‪‬‬
‫ﺍﺳﺖ ﻭ ﺍﺯﻭﺭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺳﻴﻨﻪﺍﺵ ﻣﺎﻳﻞ ﻭ ﻛﺞ ﺑﺎﺷﺪ ﻭ »ﺗ‪‬ﺰﺍ ‪‬ﻭ ‪‬ﺭ ‪‬ﻋ ‪‬ﻦ ﹶﻛ ‪‬ﻬ ِﻔ ِﻬ ‪‬ﻢ« ﻳﻌﲎ ﻣﻴﻞ ﻣﻰﻛﺮﺩ‪...‬ﻭ ﺑﺌﺮ ﺯﻭﺭﺍﺀ ﭼﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﻛﺞ ﻛﻨﺪﻩ ﺑﺎﺷﻨﺪ ﻭ ﺑﻪ ﺩﺭﻭﻍ ﺯﻭﺭ ﺑﻪ ﺿﻢ‪) ‬ﺯ(‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺍﺯ ﺟﻬﺖ ﺧﻮﺩ )ﻛﻪ ﺭﺍﺳﱴ ﺍﺳﺖ( ﻣﻨﺤﺮﻑ ﺍﺳﺖ ﻓﺮﻣﻮﺩ‪» :‬ﻇﹸ ﻠﹾﻤﹰﺎ ‪‬ﻭﺯ‪‬ﻭﺭﹰﺍ«‪.‬‬
‫* ]ﺣﺞ‪.[٣٠:‬‬
‫ﺯﻭﺭ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺭﺍﻏﺐ ﻭ ﺍﻗﺮﺏ ﻧﻘﻞ ﺷﺪ ﻭ ﻃﱪﺳﻰ ﻭ ﺟﻮﻫﺮﻯ ﻭ ﻏﲑﻩ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻣﻌﲎ ﻛﺬﺏ ﺍﺳﺖ ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﻗﻮﻝ ﻣﻨﺤﺮﻑ ﺍﺯ ﺣﻖ ﻭ ﻗﻮﻝ ﺑﺎﻃﻞ ﺍﺳﺖ ﺍﻋﻢ ﺍﺯ ﺁﻧﻜـﻪ‬
‫ﺩﺭﻭﻍ ﺑﺎﺷﺪ ﻳﺎ ﻏﲑ ﺁﻥ ﻭ ﺍﺯ ﺭﺩﻳﻒ ﺍﻭﺛﺎﻥ ﻭ ﻗﻮﻝ ﺯﻭﺭ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺳﺨﻦ ﺑﺎﻃﻞ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﭼﻨﺎﻥ ﻛﺎﺭ ﺯﺷﱴ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﺩﻳﻒ ﺑﺖ ﻭ ﺑﺖ ﭘﺮﺳﱴ ﺍﺳﺖ ‪.‬‬
‫ﺍﺯ ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ‪ .[٤:‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﮔﻔﺘﺎﺭ ﻇﺎﳌﺎﻧﻪ ﺯﻭﺭ ﺍﺳﺖ ‪.‬‬
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‫ﺯﻳﺖ = ﺭﻭﻏﻦ ﺯﻳﺘﻮﻥ )ﻣﻔﺮﺩﺍﺕ( ]ﻧﻮﺭ‪ .[٣٥:‬ﺯﻳﺘﻮﻥ ﺑﻪ ﺩﺭﺧﺖ ﺯﻳﺘﻮﻥ ﻭ ﻣﻴﻮﻩ ﺁﻥ ﻫﺮ ﺩﻭ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻭﺍﺣﺪ ﺁﻥ ﺯﻳﺘﻮﻧﻪ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﺍﻧﻌﺎﻡ‪] ،[٩٩:‬ﻧﻮﺭ‪ .[٣٥:‬ﺩﺭﺑﺎﺭﻩ ﺍﳘﻴ‪‬ﺖ‬
‫ﺯﻳﺘﻮﻥ ﺩﺭ »ﺗﲔ« ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﱘ ﺑﻪ ﺁﳒﺎﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬
‫ﺯﻳﺘﻮﻧﻪ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﻭﱃ ﺯﻳﺘﻮﻥ ﭘﻨﺞ ﺑﺎﺭ‪ :‬ﺍﻧﻌﺎﻡ‪٩٩:‬ﻭ‪ ،١٤١‬ﳓﻞ‪ ،١١:‬ﺗﲔ‪ ،١:‬ﻋﺒﺲ‪ ٢٩:‬ﺗﻮﺿﻴﺢ ﺁﻳﻪ ‪ .٣٥‬ﻧﻮﺭ ﻛﻪ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ »ﻧﻮﺭ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﻧﺸﺎﺀ ﺍﻟﻠﹼﻪ‪.‬‬
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‫ﺯﻳﺪ = ﺯﻳﺪ ﻭ ﺯﻳﺎﺩﺕ ﺑﻪ ﻣﻌﲎ ﳕﻮ‪ ‬ﻭ ﺍﻓﺰﺍﻳﺶ ﻭ ﻧﻴﺰ ﺑﻪ ﻣﻌﲎ ﺍﻓﺰﻭﺩﻥ ﺍﺳﺖ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ »ﺯﺍﺩ ﺍﻟﺸﲕﺀ ﺯﻳﺪﹰﺍ‪...‬ﻭ ﺯﻳﺎﺩﺓ‪ :‬ﳕﺎ ‪ -‬ﺯﺍﺩ ﺍﻟﻠﹼﻪ ﺧﲑﹰﺍ« )ﺍﻗﺮﺏ( ﺭﺍﻏﺐ‬
‫ﺁﻥ ﺭﺍ ﺍﻓﺰﻭﺩﻥ ﭼﻴﺰﻯ ﺑﺮ ﭼﻴﺰ ﲤﺎﻡ ﮔﻔﺘﻪ ﺍﺳﺖ ]ﺍﻧﻔﺎﻝ‪] ،[٢:‬ﺑﻘﺮﻩ‪.[١٠:‬‬
‫ﻓﻌﻞ ﺯﺍﺩ ﻭ ﺍﻣﺮ ﻭ ﻣﻀﺎﺭﻉ ﺁﻥ ﳘﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﺘﻌﺪ‪‬ﻯ ﺁﻣﺪﻩ ﻣﮕﺮ ﺁﻳﻪ ]ﺻﺎﻓﺎﺕ‪ [١٤٧:‬ﻛﻪ ﻻﺯﻡ ﺍﺳﺖ ‪.‬‬
‫ﺍﺯﺩﻳﺎﺩ ﻣﺜﻞ ﺯﺍﺩ ﻻﺯﻡ ﻭ ﻣﺘﻌﺪﻯ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻗﺮﺏ( ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﲤﺎﻡ ﻣﻮﺍﺭﺩ ﺁﻥ ﻣﺘﻌﺪﻯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻣﺜﻞ ]ﻛﻬﻒ‪] ،[٢٥:‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] ،[٩٠:‬ﻳﻮﺳﻒ‪.[٦٥:‬‬
‫ﻣﺰﻳﺪ ﻫﻢ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﻣﺼﺪﺭ ﻣﻴﻤﻰ )ﺍﻗﺮﺏ( ]ﻕ‪ .[٣٠:‬ﻇﺎﻫﺮﹰﺍ ﻣﺮﺍﺩ ﺍﺯ ﻣﺰﻳﺪ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻣﻰﮔﻮﻳﺪ ﺁﻳﺎ ﺑﻴﺸﺘﺮ ﻫﺴﺖ؟ ]ﻕ‪ .[٣٥:‬ﺍﻳﻦ ﺁﻳﻪ ﻧﻈﲑ ﺳﺎﺑﻖ‬
‫ﺍﺳﺖ‪.‬‬
‫* ]ﺻﺎﻓﺎﺕ‪ .[١٤٧:‬ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻥ ﺭﺍ » ‪‬ﻭ ﻳ‪‬ﺰﻳﺪ‪‬ﻭ ﹶﻥ« ﺧﻮﺍﻧﺪﻩ )ﳎﻤﻊ( ﺍﻳﻦ ﺷﺎﻳﺪ ﺍﺯ ﺁﳒﻬﺖ ﺍﺳﺖ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﲨﻌﻴ‪‬ﺖ ﺑﻴﺸﺘﺮ ﻣﻰﺷﺪﻧﺪ ﺯﻳﺮﺍ ﲨﻌﻴ‪‬ﺖ ﻳﻚ ﺟﺎﻣﻌﻪ ﺩﺭ‬
‫ﻳﻚ ﺣﺎﻝ ﻧﻴﺴﺖ ﻭ ﺍﻏﻠﺐ ﺭﻭ ﺑﻪ ﺍﻓﺰﺍﻳﺶ ﺍﺳﺖ‪ .‬ﻭ ﺷﺎﻳﺪ ﺍﮔﺮ »ﺍﻭ« ﺑﺎﺷﺪ ﺑﺎﺯ ﻣﺒﻴ‪‬ﻦ ﺍﻳﻦ ﻧﻜﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺍﳌﻴﺰﺍﻥ »ﺍﻭ« ﺩﺭ ﻣﻘﺎﻡ ﺗﺮﻗﹼﻰ ﺍﺳﺖ ﻭ ﻣﻌﲎ ﺑﻞ ﻣﻰﺩﻫﺪ‪.‬‬
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‫ﺯﻳﺪ = ]ﺍﺣﺰﺍﺏ‪ .[٣٧:‬ﻣﺮﺍﺩ ﺍﺯ ﺯﻳﺪ ﺩﺭ ﺁﻳﻪ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﻪ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺩﺧﺘﺮ ﻋﻤ‪‬ﻪ ﺣﻮﻳﺶ ﺯﻳﻨﺐ ﺭﺍ ﺑﺮ ﺍﻭ ﺗﺰﻭﻳﺞ ﻛﺮﺩ‬
‫ﻭﱃ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺍﻟﻔﺖ ﺑﻜﻨﻨﺪ ﺳﺮﺍﳒﺎﻡ ﺯﻳﺪ ﺍﻭ ﺭﺍ ﻃﻼﻕ ﺩﺍﺩ ﻭ ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺑﻪ ﺯﱏ ﮔﺮﻓﺖ ﻭ ﺧﻮﺍﺳﺖ ﺭﺳﻢ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺭﺍ ﺯﻥ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺭﺍ ﺑﺮ ﺷﺨﺺ ﺣﺮﺍﻡ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﺑﺸﻜﻨﺪ‪.‬‬
‫ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺍﺩ ﻭ ﺑﻴﺪﺍﺩ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺗﺎ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ‪ :‬ﻣﺎ ﺯﻳﻨﺐ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﻃﻼﻕ ﺯﻳﺪ ﺑﺮ ﺗﻮ ﺗﺰﻭﻳﺞ ﻛﺮﺩﱘ ﺗﺎ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺩﺭ ﺧﺼﻮﺹ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺯﻧﺎﻥ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ‬
‫ﻫﺎﻳﺸﺎﻥ ﻣﺸﻜﻠﻰ ﻧﺒﺎﺷﺪ‪ .‬ﻭ ﻧﻴﺰ ﺁﻳﻪ ﺁﻣﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩﻫﺎ ﺭﺍ ﭘﺴﺮﺍﻥ ﴰﺎ ﳕﻰﺩﺍﻧﺪ ﻭ ﺯﻧﺎﻥ ﺁ‪‬ﺎ ﻣﺜﻞ ﺯﻧﺎﻥ ﭘﺴﺮﺍﻥ ﺻﻠﱮ ﺣﺮﺍﻡ ﻧﻴﺴﺘﻨﺪ ﺍﻳﻦ ﻛﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﴰﺎ ﺩﺭ ﺁﻭﺭﺩﻩﺍﻳﺪ‬
‫]ﺍﺣﺰﺍﺏ‪.[٤:‬‬
‫ﺩﺭ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﺯﻳﺪ ﺭﺍ ﺑﺴﻴﺎﺭ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺷﺖ ﻭ ﺍﮔﺮ ﺩﺭ ﺍﻣﺪﻥ ﭘﻴﺶ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺗﺄﺧﲑ ﻣﻰﻛﺮﺩ‬
‫ﺣﻀﺮﺕ ﺑﻪ ﺧﺎﻧﻪ ﺍﻭ ﻣﻰﺁﻣﺪ ﺭﻭﺯﻯ ﺑﻪ ﻣﱰﻝ ﺯﻳﺪ ﺁﻣﺪ‪ .‬ﺩﻳﺪ ﺯﻥ ﺍﻭ ﺯﻳﻨﺐ ﺩﺭ ﻭﺳﻂ ﺣﺠﺮﻩ ﻋﻄﺮ ﺁﻣﺎﺩﻩ ﻣﻰﻛﻨﺪ ﺣﻀﺮﺕ ﭼﻮﻥ ﺍﻭ ﺭﺍ ﺩﻳﺪ ﻓﺮﻣﻮﺩ »ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﺧﺎﻟﻖ ﺍﻟﻨﻮﺭ ﺗﺒﺎﺭﻙ ﺍﻟﻠﹼﻪ‬
‫ﺍﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ« ﺁﻧﮕﺎﻩ ﺑﺮ ﮔﺸﺖ‪ .‬ﺭﻳﺪ ﺑﻪ ﺧﺎﻧﻪ ﺁﻣﺪ ﺭﻳﻨﺐ ﻗﺼ‪‬ﻪ ﺭﺍ ﺑﻪ ﺍﻭ ﺣﻜﺎﻳﺖ ﻛﺮﺩ‪ ،‬ﺯﻳﺪ ﮔﻔﺖ ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺍﻟﻪ ﻭ ﺳﻠﻢ ﺑﻪ ﺗﻮ ﻣﺎﻳﻞ ﺷﺪﻩ ﺣﺎﺿﺮﻯ‬
‫ﻃﻼﻗﺖ ﺩﻫﻢ ﺗﺎ ﺍﻭ ﺗﻮ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻋﻘﺪ ﻛﻨﺪ؟ ﮔﻔﺖ‪ :‬ﻣﻰﺗﺮﺳﻢ ﺗﻮ ﻃﻼﻗﻢ ﺩﻫﻰ ﺍﻭ ﻫﻢ ﻋﻘﺪﻡ ﻧﻜﻨﺪ ﺯﻳﺪ ﭘﻴﺶ ﺁﻥ ﺣﻀﺮﺕ ﺁﻣﺪ‪ ...‬ﺗﺎ ﺁﻳﻪ » ‪‬ﻭ ِﺍﺫﹾﺗ‪‬ﻘﹸﻮ ﹸﻝ ﻟِ ﻠﱠﺬﻯ ﹶﺍ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ‪«...‬‬
‫ﻧﺎﺯﻝ ﺷﺪ‪.‬‬
‫ﺯﳐﺸﺮﻯ ﺁﻥ ﺭﺍ ﺑﺎ ﻛﻤﻰ ﺗﻔﺎﻭﺕ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺑﻴﻀﺎﻭﻯ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺍﺑﻦ ﻛﺜﲑ ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﻭ ﮔﻮﻳﺪ ﻣﻄﻠﺐ ﺭﻛﻴﻜﻰ ﺍﺳﺖ ﺧﻮﺵ ﻧﺪﺍﺷﺘﻢ ﻧﻘﻞ ﻛﻨﻢ‪.‬‬
‫ﺩﺭ ﺍﻟﻴﻤﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﻭ ﺩ‪‬ﺭﻣﻨﺜﻮﺭ ﻧﻘﻞ ﺷﺪﻩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﻧﻘﻞ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ ﻭ ﺍﺯ ﺳﺎﺣﺖ ﻣﻘﺪ‪‬ﺱ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻪ ﺩﻭﺭ ﺍﺳﺖ ﻣﺎﺟﺮﺍﻯ ﺯﻳﺪ ﻭ ﺯﻧﺶ ﺩﺭ ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ ﺍﺯ ﺁﻳﻪ ‪ ٣٦‬ﺗﺎ ‪ ٤٠‬ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻋﻠﺖ ﺍﻳﻦ ﺍﺯﺩﻭﺍﺝ‬
‫ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺯﻥ ﭘﺴﺮ ﺧﻮﺍﻧﺪﻩ ﺭﺍ ﻣﺎﻧﻨﺪ ﺯﻥ ﭘﺴﺮ ﺻﻠﱮ ﻧﺪﺍﻧﻨﺪ ﻭ ﺁﻥ ﺳﻨﺖ ﻧﺎ ﺣﻖ ﺑﺪﺳﺖ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﺯﻭ‪‬ﺟ‪‬ﻨﺎ ﻛﹶﻬﺎ ﻟِﻜﹶﻴ‪‬ﻼ ﻳ‪‬ﻜﹸﻮ ﹶﻥ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮ ﹶﻥ ‪‬ﺣ ‪‬ﺮﺝ‪‬‬
‫ﺝ ﹶﺍﺩ‪‬ﻋ‪‬ﻴﺎِﺋ ِﻬ ‪‬ﻢ«‪.‬‬
‫ﰱ ﹶﺍﺯ‪‬ﻭﺍ ِ‬
‫ﺱ ‪‬ﻭ ﺍﻟ ﻠﹼ ‪‬ﻪ ﹶﺍ ‪‬ﺣﻖ‪ ‬ﹶﺍ ﹾﻥ ‪‬ﺗﺨ‪‬ﺸﺎ ‪‬ﻩ‪»...‬ﻳﻌﲎ ﺑﻪ ﺯﻳﺪ ﻣﻰﮔﻔﱴ ﺯﻧﺖ ﺭﺍ‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ﻣ‪‬ﺎﻟ ﻠﹼ ‪‬ﻪ ﻣ‪‬ﺒ‪‬ﺪﻳ ِﻪ ‪‬ﻭ ‪‬ﺗ ‪‬‬
‫ﺴ ‪‬‬
‫ﻚ ‪‬ﻭ ﹶﺍﺗ‪ِ ‬ﻖ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭ ‪‬ﺗﺨ‪‬ﻔﻰ ﰱ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻚ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﻚ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬‬
‫ﻣﻮﺭﺩ ﺍﺷﺘﺒﺎﻩ ﺑﻌﻀﻰ ﺍﻳﻦ ﲨﻠﻪ ﺍﺳﺖ »ﹶﺍ ‪‬ﻣ ِ‬
‫ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﮕﻪ ﺩﺍﺭ ﻭ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺱ ﻭ ﺩﺭ ﺩﻝ ﭼﻴﺰﻯ ﭘﻨﻬﺎﻥ ﻣﻴﺪﺍﺷﱴ ﻛﻪ ﺧﺪﺍ ﻣﻰﺧﻮﺍﺳﺖ ﺁﺷﻜﺎﺭ ﺷﻮﺩ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﻣﻰﺗﺮﺳﻴﺪﻯ ﺣﺎﻝ ﺁﻧﻜﻪ ﺧﺪﺍ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ ﻛﻪ ﺑﺘﺮﺳﻰ‪.‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﺁﻧﭽﻪ ﺩﺭ ﺩﻝ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺖ ﳏﺒﺖ ﺯﻳﻨﺐ ﺑﻮﺩ ﻭﱃ ﺁﻧﭽﻪ ﺩﺭ ﺩﻝ ﺩﺍﺷﺖ ﳘﺎﻥ ﺍﻋﻼﻡ ﺧﺪﺍ ﺑﻮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺗﺰﻭﻳﺞ ﻛﻨﺪ ﺗﺎ ﺭﺳﻢ ﺟﺎﻫﻠﻴ‪‬ﺖ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ ﻭ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﻛـﺎﺭ‬
‫ﻣﻰﺗﺮﺳﻴﺪ ﻟﺬﺍ ﺁﻳﻪ ﺑﻌﺪﻯ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻣﺎ ﺍﻭ ﺭﺍ ﺑﻪ ﺗﻮ ﺗﺰﻭﻳﺞ ﻛﺮﺩﱘ‪ .‬ﺩﺭ ﺩﻝ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺖ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﻬﻤﺎﻧﺪﻩ ﺑﻮﺩ ﻛﻪ ﺯﻳﻨﺐ ﺍﺯ ﺯﻧﺎﻥ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺯﻳﺪ ﺍﻭ ﺭﺍ‬
‫ﻃﻼﻕ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ ،‬ﭼﻮﻥ ﺯﻳﺪ ﺁﻣﺪ ﻭ ﮔﻔﺖ ﻣﻰﺧﻮﺍﻫﻢ ﺯﱎ ﺭﺍ ﻃﻼﻕ ﺑﺪﻫﻢ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺯﻧﺖ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﮕﻪ ﺩﺍﺭ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩ ﭼﺮﺍ ﺍﻳﻨﻂ‪.‬ﺭ ﮔﻔﱴ ﺣﺎﻝ ﺁﻧﮕﻪ ﺑﻪ ﺗﻮ ﺧﱪ‬
‫ﺩﺍﺩﻩﺍﱘ ﻛﻪ ﺍﻭ ﺍﺯ ﺯﻧﺎﻥ ﺗﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺯ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻚ‬
‫ﺴ ‪‬‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻋﻴﻮﻥ ﺍﻻﺧﺒﺎﺭ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻋﻠﻰ ﺑﻦ ﺟﻬﻢ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻣﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻭ ﻗﻮﻝ ﺧﺪﺍ » ‪‬ﻭ ‪‬ﺗﺨ‪‬ﻔﻰ ﰱ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺱ ‪‬ﻭ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺍ ‪‬ﺣﻖ‪ ‬ﹶﺍ ﹾﻥ ‪‬ﺗﺨ‪‬ﺸﺎ ‪‬ﻩ« ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻧﺎﻣﻬﺎﻯ ﺯﻧﺎﻧﺶ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻓﻬﻤﺎﻧﺪﻩ ﺑﻮﺩ ﻛﻪ ﺁ‪‬ﺎ ﻣﺎﺩﺭﺍﻥ ﻣﺆﻣﻨﺎﻥ ﺍﻧﺪ ﻭ ﻳﻜﻰ ﺍﺯ ﺁ‪‬ﺎ ﺯﻳﻨﺐ‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻣ‪‬ﺎﻟﻠﹼ ‪‬ﻪ ﻣ‪‬ﺒ‪‬ﺪﻳﻪ ‪‬ﻭ ‪‬ﺗ ‪‬‬
‫ﺩﺧﺘﺮ ﺟﺤﺶ ﺑﻮﺩ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻧﺎﻡ ﺍﻭ ﺭﺍ ﺩﺭ ﺩﻝ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺖ ﻭ ﺁﺷﻜﺎﺭ ﻧﻜﺮﺩ ﺗﺎ ﻣﻨﺎﻓﻘﺎﻥ ﻧﮕﻮﻳﻨﺪ‪ :‬ﺍﻭ ﺩﺭﺑﺎﺭﻩ ﺯﻧﻴﻜﻪ ﺩﺭ ﺧﺎﻧﻪ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻭ ﻳﻜﻰ ﺍﺯ ﺯﻧﺎﻥ ﻣﻦ ﻭ ﺍﺯ‬
‫ﺱ ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺍ ‪‬ﺣﻖ‪ ‬ﹶﺍ ﹾﻥ ‪‬ﺗﺨ‪‬ﺸﺎ ‪‬ﻩ« ﻳﻌﲎ ﺍﺣﻖ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻰ‪...‬‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﻣﻬﺎﺕ ﻣﺆﻣﻨﲔ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﻨﺎﻓﻘﺎﻥ ﺗﺮﺳﻴﺪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩ »‪‬ﺗ ‪‬‬
‫ﺧﻼﺻﻪ ﺁﻧﻜﻪ ﺣﻀﺮﺕ ﻣﻰﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻭ ﺑﺎﻻﺧﺮﻩ ﺯﻥ ﻭﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﻝ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺖ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﻛﻪ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﭼﻨﺎﻥ ﻛﺎﺭﻯ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻧﺪ ﻣﻰﺗﺮﺳﻴﺪ‪ .‬ﺿـﻤﻨ ﹰﺎ‬
‫ﺸ ‪‬ﻮ ﹶﻥ ﺍﹶﺣ‪‬ﺪﹰﺍ ﺍِﻟﹼﺎ ﺍﻟ ﻠﹼ ‪‬ﻪ«‪.‬‬
‫ﺨ‪‬‬
‫ﺗﺮﺳﺶ ﺑﺮﺍﻯ ﺩﻳﻦ ﺑﻮﺩ ﻧﻪ ﺑﺮ ﻧﻔﺲ ﺧﻮﺩ ﺯﻳﺮﺍ ﺁﻳﻪ ‪ ٤٢‬ﳘﲔ ﺳﻮﺭﻩ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﮔﻮﻳﺪ‪» :‬ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
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‫ﺯﻳﻎ = ﺍﳓﺮﺍﻑ ﺍﺯ ﺣﻖ‪ .‬ﺭﺍﻏﺐ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﳌﻴﻞ ﻋﻦ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ .‬ﻃﱪﺳﻰ ﻭ ﺍﺑﻦ ﺍﺛﲑ ﻭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﺁﻥ ﺭﺍ ﻣﻄﻠﻖ ﻣﻴﻞ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﳘﻮﺍﺭﻩ ﺩﺭ ﻣﻴﻞ ﳐﺼﻮﺻﻰ ﻛﻪ ﻣﻴﻞ‬
‫ﺍﺯ ﺣﻖ ﺑﺎﺷﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﻗﻮﻝ ﺭﺍﻏﺐ ﺍﺻﺢ ﺍﺳﺖ ﺩﺭ ‪‬ﺞ ﺍﻟﺒﻼﻏﻪ ﻧﻴﺰ ﻣﻮﺍﺭﺩ ﺁﻥ ﺍﳓﺮﺍﻑ ﺍﺯ ﺣﻖ ﺍﺳﺖ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﺧﻄﺒـﻪ ‪١٥٤ - ١٤٩ - ١٢٠ - ٨٩‬‬
‫ﺣﻜﻤﺖ ‪] ٣١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٧:‬ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻗﻠﻮﺑﺸﺎﻥ ﺍﳓﺮﺍﰱ ﺍﺳﺖ ﲟﺘﺸﺎﺑﻪ ﺁﻥ ﻣﻰﭼﺴﺒﻨﺪ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺯﻳﻎ ﺩﺭ ﺍﳓﺮﺍﻑ ﺩﻝ ﺍﺯ ﺣﻖ ﺑﻜﺎﺭ ﺭﻓﺘـﻪ ﺍﺳـﺖ ﻫﻜـﺬﺍ ]ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪ .[٨:‬ﺍﺯﺍﻏﻪ ﻣﻨﺤﺮﻑ ﻛﺮﺩﻥ ﺍﺳﺖ ﻗﻴﺪ »ﻫ‪‬ﺪ‪‬ﻳ‪‬ﺘ‪‬ﻨﺎ« ﻣﻌﲎ ﻭﺍﻗﻌﻰ ﺯﻳﻎ ﺭﺍ ‪‬ﺘﺮ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺏ ﺍﻟﺴ‪‬ﻌﲑ« ﺯﻳﻎ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﳘﺎﻥ ﺍﳓﺮﺍﻑ ﻗﻠﺐ ﺍﺳﺖ ﻛﻪ ﺑﺎﻋﺚ ﻧﺎ ﻓﺮﻣﺎﱏ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻍ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺍﹶ ‪‬ﻣﺮِﻧﺎ ‪‬ﻧ ِﺬ ﹾﻗ ‪‬ﻪ ِﻣ ‪‬ﻦ ﻋ‪‬ﺬﺍ ِ‬
‫ﻫﻜﺬﺍ ﺁﻳﻪ ]ﺻﻒ‪ .[٥:‬ﻭ ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻣ ‪‬ﻨ‪‬ﻴ ِﺰ ﹾ‬
‫ﺩﺭ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺁﻳﺎﺕ ﻧﺴﺒﺖ ﺯﻳﻎ ﺑﻪ ﭼﺸﻢ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺁﻥ ﳘﺎﻥ ﺍﳓﺮﺍﻑ ﻭ ﺍﺷﺘﺒﺎﻩ ﭼﺸﻢ ﺍﺳﺖ ﻛﻪ ﻭﺍﻗﻊ ﺭﺍ ﺩﺭ ﺻﻮﺭﺕ ﺩﻳﮕﺮ ﺑﻪ ﺑﻴﻨﺪ‪.‬‬
‫ﺏ ﺍﻟﹾﻔﹸﺆﺍ ‪‬ﺩ ﻣﺎﺭ‪‬ﺃﻯ‪ ...‬ﻭ ﹶﻟ ﹶﻘ ‪‬ﺪ ﺭ‪‬ﺁ ‪‬ﻩ ‪‬ﻧ ‪‬ﺰﹶﻟ ﹰﺔ ﺍﹸﺧﺮﻯ« ﻣﺎ ﺑﻌﺪ ﺁﻳﻪ‬
‫]ﳒﻢ‪ .[١٧:‬ﭼﺸﻢ ﺁﻥ ﺣﻀﺮﺕ ﻣﻨﺤﺮﻑ ﻧﺸﺪ ﺁﻧﭽﻪ ﺩﻳﺪ ﻭﺍﻗﻌﻴﺖ ﺑﻮﺩ ﻣﺎ ﻗﺒﻞ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﺩﻳﺪﻥ ﺟﱪﺋﻴﻞ ﺍﺳﺖ »ﻣﺎ ﹶﻛ ﹶﺬ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻭ ﻣﺎ ﻃﹶﻐﻰ«‪.‬‬
‫ﻍ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺕ ‪‬ﺭﺑ‪ِ ‬ﻪ ﺍﻟﹾﻜﹸﺒ‪‬ﺮﻯ« ﺩﺭ ﻭﺳﻂ ﺍﻳﻨﻬﺎ ﺁﻣﺪﻩ »ﻣﺖ ﺯﺍ ﹶ‬
‫ﭼﻨﲔ ﺍﺳﺖ »ﹶﻟ ﹶﻘ ‪‬ﺪ ﺭ‪‬ﺃﻯ ِﻣ ‪‬ﻦ ﺁﻳﺎ ِ‬
‫]ﺍﺣﺰﺍﺏ‪] .[١٠:‬ﺹ‪ .[٦٣:‬ﺩﺭ ﺟﻨﮓ ﺍﺣﺰﺍﺏ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺴﻴﺎﺭ ﻭﺣﺸﺖ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻓﺮﻣﺎﻳﺪ‪ :‬ﭼﺸﻤﻬﺎ ﻣﻨﺤﺮﻑ ﺷﺪ ﻭ ﺩﳍﺎ ﺑﻪ ﺣﻨﺠﺮﻩﻫﺎ ﺭﺳﻴﺪ‪ .‬ﮔﻮﺋﻰ ﭼﺸﻤﻬﺎﻳﺸﺎﻥ ﺑﻪ ﻗﺪﺭﻯ‬
‫ﺖ‬
‫ﺧﲑﻩ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺩﻳﺪ ﺣﻘﻴﻘﻰ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺑﻮﺩ ﻣﺜﻞ ﺷﺨﺼﻰ ﺗﺮﺳﻮ ﻛﻪ ﺩﺭ ﺷﺐ ﺑﻪ ﺟﺎﻯ ﺗﺎﺭﻳﻜﻰ ﻧﮕﺎﻩ ﻛﻨﺪ ﻭ ﺍﺷﺘﺒﺎﻫﻰ ﺩﺭ ﻧﻈﺮﺵ ﳎﺴ‪‬ﻢ ﺷﻮﺩ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ »ﺯﺍﻏﹶـ ِ‬
‫ﺏ ﺍ ﹾﻟﺤ‪‬ﻨﺎ ِﺟ ‪‬ﺮ« ﺭﺍ ﺗﺸﺒﻴﻪ ﺑﻪ ﺣﺎﻝ ﳏﺘﻀﺮ ﺩﺍﺷﺘﻪ ﻭ ﺯﻳﻎ ﺍﺑﺼﺎﺭ ﺭﺍ ﻣﻴﻞ ﭼﺸﻢ ﺩﺭ ﺣﺎﻝ ﺍﺣﺘﻀﺎﺭ ﻭ ﺑﻠﻮﻍ ﻗﻠﻮﺏ ﺭﺍ ﺭﺳﻴﺪﻥ ﺭﻭﺡ ﺑﻪ ﺣﻠﻘﻮﻡ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺖ ﺍﻟﹾﻘﹸ ﻠﹸﻮ ‪‬‬
‫ﺍ ﹾﻟﺎﹶﺑ‪‬ﺼﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﺑ ﹶﻠ ‪‬ﻐ ِ‬
‫ﻭﱃ ﻇﺎﻫﺮﹰﺍ ﻛﻨﺎﻳﻪ ﻧﺒﺎﺷﺪ ﺑﻠﻜﻪ ﭼﺸﻤﻬﺎ ﺍﺯ ﻛﺜﺮﺕ ﺗﺮﺱ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺭﻓﺖ ﻭ ﺩﳍﺎ ﺩﺭ ﺳﻴﻨﻪﻫﺎ ﺑﺎﻻ ﺁﻣﺪ‪.‬‬
‫ﺁﻳﻪ ﺩﻭﻡ ﻧﻘﻞ ﻗﻮﻝ ﻛﻔﹼﺎﺭ ﺍﺳﺖ ﻛﻪ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﻧﺰﺩ ﺧﻮﺩ ﳕﻰﺑﻴﻨﻨﺪ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﻣﺴﺨﺮﻩ ﮔﺮﻓﺘﻴﻢ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻫﻞ ﺣﻖ ﺑﻮﺩﻧﺪ؟ ﻳﺎ ﺑﺎ ﻣﺎ ﺩﺭ ﺁﺗﺶ ﺍﻧﺪ ﻭﱃ ﭼﺸﻢ‬
‫ﻣﺎ ﻣﻨﺤﺮﻑ ﺷﺪﻩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﳕﻰﺑﻴﻨﺪ‪.‬‬
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‫ﺯﻳﻞ = ﻛﻨﺎﺭ ﺷﺪﻥ‪ .‬ﺍﻳﻦ ﳘﺎﻥ »ﺯﺍﻝ« ﻧﺎﻗﺼﻪ ﺍﺳﺖ ﻭ ﻓﺮﻕ ﺁﻥ ﺑﺎ ﺯﺍﻝ ﺗﺎﻣ‪‬ﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻳﺎﺋﻰ ﺍﺳﺖ )ﺯﻳﻞ( ﻭ ﺁﻥ ﻭﺍﻭﻯ ﺍﺳﺖ )ﺯﻭﺍﻝ( ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻗﺮﺏ ﮔﻔﺘﻪ ﺍﺳﺖ ﺍﻓﻌﺎﻝ ﺁﻥ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﳘﻪ ﺗﻮﺃﻡ ﺑﺎ ﺣﺮﻑ ﻧﻔﻰ ﺍﺳﺖ ﻛﻪ ﺍﻓﺎﺩﻩ ﺍﺛﺒﺎﺕ ﻣﻰﻛﻨﺪ ]ﺑﻘﺮﻩ‪ .[٢١٧:‬ﻳﻌﲎ ﭘﻴﻮﺳﺘﻪ ﺑﺎ ﴰﺎ ﺟﻨﮓ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻃﱪﺳﻰ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ﮔﻮﻳﺪ‪ :‬ﻣﻌﲎ ﻻ ﻳﺰﺍﻝ‪ ،‬ﻳﺪﻭﻡ ﻣﻮﺟﻮﺩﹰﺍ ﺍﺳﺖ‪.‬‬
‫]ﻏﺎﻓﺮ‪ .[٣٤:‬ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺷﺮﻳﻌﺖ ﻭ ﮔﻔﺘﺎﺭ ﺍﻭ ﺩﺭ ﺷﻚ ﺑﻮﺩﻳﺪ‪.‬‬
‫ﺗﺰﻳﻴﻞ ﺑﻪ ﻣﻌﲎ ﺗﻔﺮﻳﻖ ﻭ ﺟﺪﺍ ﻛﺮﺩﻥ ﻭ ﺗﺰﻳ‪‬ﻞ ﺑﻪ ﻣﻌﲎ ﺟﺪﺍ ﺷﺪﻥ ﺍﺳﺖ )ﺍﻗﺮﺏ( ]ﻳﻮﻧﺲ‪ .[٢٨:‬ﻳﻌﲎ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻭ ﻣﻌﺒﻮﺩﻫﺎﻳﺸﺎﻥ ﺟﺪﺍﺋﻰ ﻣﻰﺍﻓﻜﻨﻴﻢ‪.‬‬
‫]ﻓﺘﺢ‪ .[٢٥:‬ﺍﮔﺮ ﻣﺆﻣﻨﺎﻥ ﺍﺯ ﻛﻔﹼﺎﺭ ﺟﺪﺍ ﻣﻰ ﺷﺪﻧﺪ ﺣﺘﻤ ﹰﺎ ﻛﻔﹼﺎﺭ ﺭﺍ ﻋﺬﺍﺏ ﻣﻰﻛﺮﺩﱘ ﺍﻳﻦ ﻣﻌﲎ ﻣﻄﺎﺑﻖ ﻣﻌﻨﺎﻯ ﺍﻭ‪‬ﱃ ﺍﺳﺖ ﻛﻪ ﻛﻨﺎﺭ ﺷﺪﻥ ﺑﺎﺷﺪ‪.‬‬
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‫ﺯﻳﻨﺖ = ﺯﻳﻨﺖ ﺳﻪ ﮔﻮﻧﻪ ﺍﺳﺖ‪ :‬ﺯﻳﻨﺖ ﺑﺎﻃﲎ ﻣﺜﻞ ﻋﻠﻢ ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺧﻮﺏ‪ ،‬ﺯﻳﻨﺖ ﺑﺪﱏ ﻣﺜﻞ ﻧﲑﻭﻣﻨﺪﻯ ﻭ ﻏﲑﻩ‪ ،‬ﺯﻳﻨﺖ ﺧﺎﺭﺟﻰ ﻣﺜﻞ ﺯﻳﻮﺭ ﻭ ﻣﺎﻝ ﻭ ﻏﲑﻩ )ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻔﺮﺩﺍﺕ(‪.‬‬
‫]ﻛﻬﻒ‪] ،[٧:‬ﻛﻬﻒ‪] ،[٤٦:‬ﻃﻪ‪ [٨٧:‬ﺯﻳﻨﺖ ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﺯﺑﻮﺭ ﻭ ﻣﺎﻝ ﻭ ﻭﺳﺎﺋﻞ ﺯﻧﺪﮔﻰ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺯ »ﺯﻳﻮﺭ« ﻓﺎﺭﺳﻰ ﺍﻋﻢ ﺍﺳﺖ ‪.‬‬
‫]ﺍﻧﻌﺎﻡ‪] ،[١٠٨:‬ﺣﺠﺮﺍﺕ‪ .[٧:‬ﺯﻳﻨﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻭ ﻧﻈﲑ ﺁ‪‬ﺎ ﺯﻳﻨﺖ ﺑﺎﻃﲎ ﺍﺳﺖ‪.‬‬
‫ﺯﻳﻨﺖ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺧﺪﺍ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﭼﻨﺎﻧﻜﻪ ﮔﺬﺷﺖ ﻭ ﻣﺜﻞ ]ﳕﻞ‪] ،[٤:‬ﺻﺎﻓﺎﺕ‪.[٦:‬‬
‫ﻭ ﻧﻴﺰ ﺑﻪ ﺷﻴﻄﺎﻥ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ]ﺍﻧﻔﺎﻝ‪ .[٤٨:‬ﺷﻴﻄﺎﻥ ﺩﺭ ﺍﺛﺮ ﻗﺪﺭﺕ ﻭ ﻣﻬﻠﱴ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻣﻰﺗﻮﺍﻧﺪ ﻋﻤﻞ ﺑﺪ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺍﻧﺴﺎﻥ ﺧﻮﺏ ﺟﻠﻮﻩ ﺩﻫﺪ‪.‬‬
‫ﺍﺯﻳﻨ‪‬ﺖ ﺍﺯ ﺑﺎﺏ ﺗﻔﻌ‪‬ﻞ ﺑﻪ ﻣﻌﲎ ﺭﻳﻨﺖ ﮔﺮﻓﱳ ﻭ ﺁﺭﺍﺳﺘﻪ ﺷﺪﻥ ﺍﺳﺖ ﻭ ﺁﻥ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻳﻮﻧﺲ‪ .[٢٤:‬ﺯﻣﲔ ﺯﻳﻮﺭ ﺧﻮﺩ ﺭﺍ ﺍﺧﺬ ﻛﺮﺩ ﻭ ﺁﺭﺍﺳﺘﻪ ﺷﺪ‪.‬‬
‫* ]ﺍﻋﺮﺍﻑ‪ .[٣١:‬ﻏﺮﺽ ﺍﺯ ﺁﻳﻪ ﻟﺒﺎﺱ ﺗﺎﺯﻩ ﭘﻮﺷﻴﺪﻥ ﺍﺳﺖ ﺩﺭ ﳕﺎﺯﻫﺎﻯ ﲨﻌﻪ ﻭ ﺍﻋﻴﺎﺩ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻘﻠﺸﺪﻩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺩﺭ ﻫﺮ ﳕﺎﺯ‪ ،‬ﻋﻴ‪‬ﺎﺷﻰ ﺍﺯ ﺣﻀﺮﺕ ﳎﺘﱮ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﭼﻮﻥ ﺑﻪ ﳕﺎﺯ ﺑﺮ ﻣﻰﺧﻮﺍﺳﺖ ‪‬ﺘﺮﻳﻦ ﻟﺒﺎﺳﻬﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﭘﻮﺷﻴﺪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻋﻠﺖ ﺍﻳﻦ ﻛﺎﺭ ﭘﺮﺳﻴﺪﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍ ﺯﻳﺒﺎﺳﺖ ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﺠ ٍﺪ«ﻟﺬﺍ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﻡ ﻛﻪ ‪‬ﺘﺮﻳﻦ ﻟﺒﺎﺳﻬﺎﱘ ﺭﺍ ﺑﭙﻮﺷﻢ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‬
‫ﺴِ‬
‫ﺩﺍﺭﺩ ﺍﻥ ﺍﻟﻠﹼﻪ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ ﺑﺮﺍﻯ ﺧﺪﺍﱘ ﺁﺭﺍﺳﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺍﻭ ﻣﻰﻓﺮﻣﺎﻳﺪ »ﺧ‪‬ﺬﹸﻭﺍ ﺯﻳ ‪‬ﻨِﺘ ﹸﻜ ‪‬ﻢ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹸﻛﻞﱢ ‪‬ﻣ ‪‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺧﺬ ﺯﻳﻨﺖ‪ ،‬ﺷﺎﻧﻪ ﺯﺩﻥ ﻧﻘﻞ ﺷﺪﻩ )ﳎﻤﻊ(‪.‬‬
‫* ]ﻧﻮﺭ‪.[٣١:‬‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﻩ ﺭﻳﻨﺖ ﭼﻨﲔ ﺍﺳﺖ‪.‬‬
‫‪ -١‬ﻓﻀﻴﻞ ﺑﻦ ﻳﺴﺎﺭ ﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭘﺮﺳﻴﺪﻡ ﺁﻳﺎ ﺩﻭ ﺑﺎﺯﻭﻯ ﺯﻥ ﺍﺯ ﺯﻳﻨﺖ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ »ﻭ‪‬ﻻ ﻳ‪‬ﺒ‪‬ﺪﻳ ‪‬ﻦ ﺯﻳ‪‬ﻨ‪‬ﺘ ‪‬ﻬﻦ‪ ‬ﺍِﻟﹼﺎ ﻟِﺒ‪‬ﻌ‪‬ﻮﹶﻟِﺘ ِﻬﻦ‪«‬؟ ﻓﺮﻣﻮﺩ‪ :‬ﻧﻌﻢ ﻭ ﻣﺎﺩﻭﻥ‬
‫ﺍﳋﻤﺎﺭ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﻭ ﻣﺎﺩﻭﻥ ﺍﻟﺴﻮﺍﺭﻳﻦ« ﻳﻌﲎ ﺁﻧﭽﻪ ﺭﻭﺳﺮﻯ ﺁﻥ ﺭﺍ ﻣﻰﭘﻮﺷﺎﻧﺪ )ﺍﺯ ﺳﺮ ﻭ ﮔﺮﺩﻥ( ﻭ ﺑﺎﻻﺗﺮ ﺍﺯ ﺩﻭ ﺩﺳﺘﺒﻨﺪ ﺍﺯ ﺯﻳﻨﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﮔﺮﺩﻥ‪ ،‬ﻣﻮﻯ ﺳﺮ‪ ،‬ﺑﺎﺯﻭﻫﺎ ﻭ‬
‫ﻏﲑﻩ ﻣﺼﺪﺍﻕ ﺯﻳﻨﺖ ﺍﻧﺪ‪.‬‬
‫‪ -٢‬ﺯﺭﺍﺭﻩ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ‪» :‬ﺍِﻟﹼﺎ ﻣﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻣِﻨ‪‬ﻬﺎ« ﭘﺮﺳﻴﺪ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺍﻟﺰﻳﻨﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻜﺤﻞ ﻭ ﺍﳋﺎﰎ« ﻳﻌﲎ‪ :‬ﺯﻳﻨﺖ ﻇﺎﻫﺮ ﺳﺮﻣﻪ ﭼﺸﻢ ﻭ ﺍﻧﮕﺸﺘﺮ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺍﺑﻮ ﺑﺼﲑ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ »ﻭ‪‬ﻻ ﻳ‪‬ﺒ‪‬ﺪﻳ ‪‬ﻦ ﺯﻳ ‪‬ﻨ‪‬ﺘ ‪‬ﻬﻦ‪ ‬ﺍِﻟﹼﺎ ﻣﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻣِﻨ‪‬ﻬﺎ« ﭘﺮﺳﻴﺪ ﻓﺮﻣﻮﺩ‪» :‬ﺍﳋﺎﰎ ﻭ ﺍﳌﺴﻜﺔ ﻭ ﻫﻰ ﺍﻟﻘﻠﺐ« ﻳﻌﲎ ﺍﻧﮕﺸﺘﺮ ﻭ ﺩﺳﺘﺒﻨﺪ‪ .‬ﻛﺎﰱ ﺝ ‪ ٦‬ﺹ ‪.٥٢١‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﺯ ﺯﻳﻨﺖ ﺩﺭ ﺁﻳﻪ ﺍﻋﻢ‪ ‬ﺍﺯ ﺯﻳﻮﺭ ﻭ ﺯﻳﻨﺖ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺩﻳﮕﺮ ﺭﺍﻭﻯ ﺑﻪ ﺍﻣﺎﻡ ﮔﻔﺖ ﻛﺪﺍﻡ ﻗﺴﻤﺖ ﺍﺯ ﺑﺪﻥ ﺟﺎﻳﺰ ﺍﺳﺖ ﻣﺮﺩ ﻧﺎ ﳏﺮﻡ ﺑﺒﻴﻨﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻟﻮﺟﻪ ﻭ‬
‫ﺍﻟﻜﻔﹼﺎﻥ ﻭﺍﻟﻘﺪﻣﺎﻥ« ﭼﻬﺮﻩ ﻭ ﺩﻭ ﺩﺳﺖ ﻭ ﺩﻭ ﭘﺎ‪.‬‬
‫_______________________________________________‬

‫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 :‬‬