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‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﻧﻮﺷﺘﺔ ‪ :‬ﻓﺮﺥ‬

‫ﺗﺎ ﺣﺎﻝ ﺩﺭ ﻧﻘﺪ ﺍﺳﻼﻡ ﺁﺛﺎﺭ ﺯﻳﺎﺩﻱ ﺍﺯ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﻣﺨﺘﻠﻒ ﺑﻪ ﺭﺷﺘﺔ ﺗﺤﺮﻳﺮ ﺩﺭﺁﻣﺪﻩﺍﻧﺪ؛ ﺣﺠﻢ ﺁﻧﻬﺎ ﺑﺎﻟﻎ ﺑﺮ‬
‫ﻫﺰﺍﺭﺍﻥ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ ﻭﺻﻒ ﺍﺷﺘﺒﺎﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺁﻥ ﺑﺴﻨﺪﻩ ﻛﻨﻴﻢ ﻭ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﭼﻴﺰﻱ ﻧﻨﻮﻳﺴﻴﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺑﺎ‬
‫ﻭﺟﻮﺩ ﺍﻳﻦ ﻫﻤﻪ ﺁﺛﺎﺭ ﺩﺭﺧﻮﺭ ﺗﻮﺟﻪ‪ ،‬ﻣﻴﻠﻴﻮﻧﻬﺎ ﺍﻧﺴﺎﻥ ﺯﺣﻤﺘﻜﺶ ﻭ ﺷﺮﻳﻒ ﺩﺭ ﺁﻏﺎﺯ ﻫﺰﺍﺭﺓ ﺳﻮﻡ ﻫﻨﻮﺯ ﺩﺭ ﺍﻧﻘﻴﺎﺩ ﻭ ﺑﻨﺪ‬
‫ﻣﺬﻫﺐ ﻫﺴﺘﻨﺪ‪ ،‬ﻣﺬﻫﺒﻲ ﻛﻪ ﻧﻪ ﻓﻘﻂ ﺍﺯ ﺁﻧﺎﻥ ﺣﻤﺎﻳﺖ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﻓﻘﺮ ﻭ ﺑﺪﺑﺨﺘﻲ ﺁﻧﻬﺎ ﺭﺍ ﺗﻮﺟﻴﻪ‬
‫ﻧﻴﺰ ﻣﻲﻛﻨﺪ ﻭ ﺑﺮ ﺁﻥ ﻟﺒﺎﺱ ﺷﺮﻋﻲ ﻣﻲﭘﻮﺷﺎﻧﺪ‪.‬‬
‫ﻣﻘﺎﻟﺔ ﺣﺎﺿﺮ ﺗﻼﺵ ﻣﻲﻛﻨﺪ ﺟﺎﻳﮕﺎﻩ ﺍﺳﻼﻡ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﻭ ﺗﻨﺶﻫﺎﻱ ﻃﺒﻘﺎﺗﻲ ﺁﻥ ﺑﻪ ﺗﺼﻮﻳﺮ ﺑﻜﺸﺪ ﻭ ﺟﺎﻧﺒﺪﺍﺭ‬
‫ﺑﻮﺩﻥ ﺍﻳﻦ ﺩﻳﻦ ﺭﺍ ﺑﺮﻣﻼ ﺳﺎﺯﺩ‪ 1‬ﻭ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ـ ﺑﺮ ﺧﻼﻑ ﺍﺩﻋﺎﻱ ﺳﺮﺩﻣﺪﺍﺭﺍﻥ ﺁﻥ ـ ﺍﻳﻦ ﺩﻳﻦ ﺣﺎﻣﻲ ﻭ ﭘﺸﺘﻴﺒﺎﻥ‬
‫ﻼ ﺑﺮ ﻋﻜﺲ‪ ،‬ﻃﺒﻘﺎﺕ ﺑﺎﻻﺩﺳﺖ ﻭ ﺍﺳﺘﺜﻤﺎﺭﮔﺮ ﺟﺎﻣﻌﻪ ﺭﺍ ﻧﻴﺰ ﻣﻮﺭﺩ ﺣﻤﺎﻳﺖ ﻗﺮﺍﺭ‬
‫ﻃﺒﻘﺎﺕ ﭘﺎﺋﻴﻨﻲ ﺟﺎﻣﻌﻪ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻛﺎﻣ ﹰ‬
‫ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺍﺳﻼﻡ ﺧﻮﺩ ﻣﺘﺸﻜﻞ ﺍﺯ ﻗﺮﺁﻥ ﺍﺣﺎﺩﻳﺚ‪ ,‬ﺭﻭﺍﻳﺎﺕ ﻭ ﺳﻨﻦ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﻣﺤﻤﺪ ﻧﻴﺎﺯﻱ ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﻭ‬
‫ﺍﺣﺎﺩﻳﺚ ﻧﺒﻮﺩ‪ ,‬ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﺧﹸﻠﻔﺎ ﻛﻪ ﺑﺮﺍﻱ ﺣﻜﻮﻣﺖ ﻛﺮﺩﻥ ﺑﺨﺼﻮﺹ ﺑﺮ ﻣﻨﺎﻃﻖ ﺗﺎﺯﻩﺍﻱ ﻛﻪ ﺗﺴﺨﻴﺮ ﺷﺪﻩ ﺑﻮﺩ‬
‫ﻛﻤﺒﻮﺩ ﻗﺎﻧﻮﻥ ﺍﺣﺴﺎﺱ ﻣﻴﻜﺮﺩﻧﺪ‪ ,‬ﺑﻪ ﺍﺣﺎﺩﻳﺚ ﻭ ﺭﻭﺍﻳﺎﺕ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎ ﻭ ﺭﻓﺘﺎﺭ ﻣﺤﻤﺪ ﭘﻨﺎﻩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺑﺎ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺣﺠﻢ‬
‫ﺍﻳﻦ ﺍﺭﺛﻴﻪ ﺑﺎ ﺳﻠﻴﻘﻪ ﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺍﺯ ﺳﻮﻱ ﺣﺎﻛﻤﺎﻥ ﺍﺳﻼﻣﻲ ﺍﻧﺒﻮﻩ ﻭ ﺍﻧﺒﻮﻫﺘﺮ ﺷﺪ‪ ,‬ﻃﻮﺭﻱ ﻛﻪ ﺍﻣﺮﻭﺯﻩ ﺑﺎﻟﻎ ﺑﺮ ﺻﺪﻫﺎ ﻫﺰﺍﺭ‬
‫ﺣﺪﻳﺚ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﻣﺎ ﻧﻴﺰ ﺑﻪ ﻧﺎﭼﺎﺭ ﺩﺭ ﻣﺒﺤﺜﻤﺎﻥ ﺍﺯ ﺍﻳﻦ ﺍﺭﺛﻴﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﻴﻢ‪ .‬ﺍﻟﺒﺘﻪ ﺳﻌﻲ ﺷﺪﻩ ﺩﺳﺖ ﻛﻢ ﺍﺯ‬
‫ﺍﺣﺎﺩﻳﺜﻲ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ ﻛﻪ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻋﻤﻮﻡ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺳﺖ‪.‬‬

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‫ﺟﺎ ﺩﺍﺭﺩ ﺍﻳﻨﺠﺎ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺗﻨﻬﺎ ﺩﺭ ﻣﻮﺭﺩ ﺍﺳﻼﻡ ﺻﺪﻕ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺮﻣﻲﮔﻴﺮﺩ‪ .‬ﻭﻟﻲ ﻣﻮﺿﻮﻉ‬
‫ﻣﻮﺭﺩ ﺑﺤﺚ ﻣﺎ ﺍﻳﻨﺠﺎ ﺑﻄﻮﺭ ﺍﺧﺺ ﺍﺳﻼﻡ ﺍﺳﺖ ﻭ ﻧﻪ ﺩﻳﻦ ﺑﻄﻮﺭ ﻋﺎﻡ‪ .‬ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﺑﻪ ﺍﺩﻳﺎﻥ ﻭ ﺟﺎﻳﮕﺎﻩ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻃﺒﻘﺎﺗﻲ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ‬
‫ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪2‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﺷﺮﺍﻳﻂ ﺍﻗﺘﺼﺎﺩﻱ‬

‫ﺟﺎﻣﻌﺔ ﺟﺰﻳﺮﺓﺍﻟﻌﺮﺏ ﺩﺭ ﺍﻭﺍﺧﺮ ﻗﺮﻥ ‪ 5‬ﻭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ ‪ 6‬ﻣﻴﻼﺩﻱ ﺩﺍﺭﺍﻱ ﺍﻭﺿﺎﻉ ﺍﻗﺘﺼﺎﺩﻱ ﺍﺟﺘﻤﺎﻋﻲ ﭼﻨﺪﮔﺎﻧﻪ‬
‫ﺑﻮﺩ‪ .‬ﺭﻭﺍﺑﻂ ﻃﺎﻳﻔﻪﺍﻱ‪ ،‬ﻧﻈﺎﻡ ﻓﺌﻮﺩﺍﻟﻲ‪ ،‬ﺳﺎﺧﺘﺎﺭ ﺑﺮﺩﻩﺩﺍﺭﻱ ﻭ ﺭﻭﺍﺑﻂ ﺑﺎﺯﺭﮔﺎﻧﻲ ﻫﻤﺰﻣﺎﻥ ﺩﺭ ﺁﻥ ﺟﺎﻣﻌﻪ ﺣﺎﻛﻢ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺟﺎﻣﻌﻪ ﺩﻭﺭﺍﻥ ﮔﺬﺍﺭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻧﻈﺎﻣﻲ ﺑﻪ ﻧﻈﺎﻣﻲ ﺩﻳﮕﺮ ﻃﻲ ﻣﻲﻛﺮﺩ‪ ،‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻋﻼﻭﻩ ﺑﺮ ﺭﻭﺍﺑﻂ ﻭ ﻣﻨﺎﺳﺒﺎﺕ‬
‫ﮔﺬﺷﺘﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﻧﻄﻔﺔ ﺳﻴﺴﺘﻤﻬﺎﻱ ﺟﺪﻳﺪﻱ ﻧﻴﺰ ﺳﺮﺑﺮﺁﻭﺭﺩﻩ ﻭ ﻋﻤﻞ ﻣﻴﻜﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﻘﺎﻃﻊ ﺭﻭﺑﻪﺯﻭﺍﻝ ﮔﺬﺍﺷﺘﻦ ﺳﻴﺴﺘﻤﻲ‬
‫ﺩﺭ ﺟﺎﻣﻌﻪ ﻭ ﻇﻬﻮﺭ ﻭ ﺭﺷﺪ ﺳﻴﺴﺘﻢ ﺩﻳﮕﺮﻱ ﻫﻤﻴﺸﻪ ﺍﺯ ﭘﺮﺗﻼﻃﻢﺗﺮﻳﻦ ﻣﻘﺎﻃﻊ ﺗﺎﺭﻳﺨﻲ ﺟﺎﻣﻌﻪ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﻧﻈﺮﻳﻪﻫﺎ‪ ،‬ﻓﻜﺮﻫﺎ ﻭ ﺑﻴﻨﺸﻬﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺑﺮ ﻋﻠﻴﻪ ﻫﻤﺪﻳﮕﺮ ﭘﻴﻜﺎﺭ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻫﺮ ﻗﺸﺮ ﻭ‬
‫ﻃﺒﻘﻪﺍﻱ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯ ﺧﻮﺩ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﭘﻲ ﻣﻨﺎﻓﻊ ﻃﺒﻘﺎﺗﻲ ﺧﻮﻳﺶ ﺗﻼﺵ ﺑﺮﺍﻱ ﺑﺪﺳﺘﮕﻴﺮﻱ ﻗﺪﺭﺕ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﻧﻈﺎﻡ ﺑﺮﺩﻩﺩﺍﺭﻱ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻨﺎﻃﻖ ﻋﺮﺑﺴﺘﺎﻥ ﻳﺎ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﻭ ﻳﺎ ﺭﻭ ﺑﻪ ﺯﻭﺍﻝ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻏﻴﺮ ﺍﺯ‬
‫ﭼﻨﺪ ﺷﻬﺮ ﻛﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺁﻧﻬﺎ ﻣﻜﻪ ﻭ ﻣﺪﻳﻨﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺮﻑ ﻳﻜﻲ ﺍﺯ ﺍﻭﻟﻴﻦ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﺳﻼﻡ ﺁﻭﺭﺩ ﻭ ﺟﺰﻭ ﺍﻓﺮﺍﺩ ﺻﺪﺭ ﺍﺳﻼﻡ ﻣﺤﺴﻮﺏ ﻣﻲﺷﻮﺩ‪ ،‬ﺳﺎﻛﻦ ﻣﻜﻪ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ‪ 50‬ﻫﺰﺍﺭ ﺑﺮﺩﻩ ﺩﺍﺷﺖ‪ .‬ﺩﺭ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﻣﻨﺎﻃﻖ ﻋﺮﺑﺴﺘﺎﻥ ﺩﻭﻟﺘﻬﺎﻱ ﻓﺌﻮﺩﺍﻟﻲ ﺷﻜﻞ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻣﻦ ﺑﺎﺏ ﻣﺜﺎﻝ ﺩﺭ ﺷﻤﺎﻝ ﺟﺰﻳﺮﺓﺍﻟﻌﺮﺏ ﺩﻭ ﺩﻭﻟﺖ‬
‫ﻣﻘﺘﺪﺭ ﻓﺌﻮﺩﺍﻟﻲ‪ ،‬ﻟﻐﻢ ﻭ ﻏﺴﺎﻥ‪ ،‬ﺷﻜﻞ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺳﻴﺴﺘﻢ ﺑﺎﺯﺭﮔﺎﻧﻲ ﻭ ﺗﺠﺎﺭﻱ ﺭﻭﻧﻖ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ‪ .‬ﺩﺭ‬
‫ﻗﺮﺁﻥ ﻗﺮﻳﺐ ‪ 70‬ﺁﻳﻪ ﺩﺭ ﻣﻮﺭﺩ ﻣﻌﺎﻣﻼﺕ »ﺑﻴﻊ« )ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ(‪» ،‬ﻗﺮﺽ« ﻭ ﺑﺨﺼﻮﺹ »ﺭﺑﺎ« ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‬
‫ﻛﺎﺭﻭﺍﻧﻬﺎﻱ ﺗﺠﺎﺭﺗﻲ ﺯﻳﺎﺩﻱ ﺳﺎﻻﻧﻪ ﺩﺭ ﺣﺎﻝ ﺁﻣﺪ ﻭ ﺭﻓﺖ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﻛﺎﺭﻭﺍﻥ ﺑﺰﺭﮔﻲ ﻧﺎﻡ ﺑﺮﺩ ﻛﻪ ﺍﺯ‬
‫ﻣﻜﻪ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﺁﻧﺰﻣﺎﻥ ﺩﺭ ﻛﺎﻻﻫﺎﻱ ﺁﻥ‪ ,‬ﻣﻦﺟﻤﻠﻪ ﻋﻤﻮﻱ ﻣﺤﻤﺪ ﻋﺒﺎﺱ ﻭ ﺑﺮﺍﺩﺭ ﻧﺎﺗﻨﻲ‬
‫ﻋﻠﻲ )ﻋﻘﻴﻞ ﺑﻦ ﺍﺑﻲﻃﺎﻟﺐ( ﺳﻬﻴﻢ ﺑﻮﺩﻧﺪ‪ ،‬ﺣﻤﻠﻪ ﻣﺤﻤﺪ ﻭ ﻳﺎﺭﺍﻧﺶ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭﻭﺍﻥ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺟﻨﮓ ﺑﺪﺭ ﻣﻌﺮﻭﻑ ﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﺎﺭﻭﺍﻥ ﻣﻌﺎﺩﻝ ‪ 50‬ﻫﺰﺍﺭ ﺩﻳﻨﺎﺭ ﻃﻼ ﻭ ﺍﺟﻨﺎﺱ ﺗﺠﺎﺭﺗﻲ ﺣﻤﻞ ﻣﻲﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﺟﻮﺩ ﺳﻴﺴﺘﻤﻬﺎﻱ ﺍﻗﺘﺼﺎﺩﻱ ﻣﺨﺘﻠﻒ ﺩﺭ ﺟﺎﻣﻌﻪ ﻳﻜﻲ ﺍﺯ ﺩﻻﻳﻞ ﺗﻼﻃﻤﻬﺎﻱ ﺷﺪﻳﺪ ﺳﻴﺎﺳﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ‬
‫ﻋﺮﺑﺴﺘﺎﻥ ﺁﻥ ﺯﻣﺎﻥ ﺑﻮﺩ‪ .‬ﻋﺪﻡ ﻳﻜﭙﺎﺭﭼﮕﻲ ﺍﻗﺘﺼﺎﺩﻱ ﺟﺎﻣﻌﻪ‪ ،‬ﻭﺟﻮﺩ ﺣﻜﻮﻣﺘﻬﺎﻱ ﻣﺤﻠﻲ ﻭ ﻃﻮﺍﻳﻒ‪ ،‬ﻭﺟﻮﺩ ﻣﺬﺍﻫﺐ‬
‫ﻼ ﺁﺷﻔﺘﻪ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﻛﻤﻚ ﻳﻚ ﻗﺪﺭﺕ ﻣﺮﻛﺰﻱ ﻛﻪ ﺑﺘﻮﺍﻧﺪ‬
‫ﻣﺨﺘﻠﻒ‪ ،‬ﺑﺎﺯﺍﺭ ﺍﻗﺘﺼﺎﺩﻱ ﻋﺮﺑﺴﺘﺎﻥ ﺭﺍ ﻛﺎﻣ ﹰ‬
‫ﺗﻤﺎﻡ ﻃﻮﺍﻳﻒ ﺭﺍ ﺯﻳﺮ ﻳﻚ ﭘﺮﭼﻢ ﺟﻤﻊ ﻛﻨﺪ‪ ،‬ﺍﺣﺴﺎﺱ ﻣﻲﺷﺪ‪ .‬ﺟﺎﻣﻌﻪ ﻧﻴﺎﺯ ﺑﻪ ﻗﺪﺭﺗﻲ ﺩﺍﺷﺖ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﻫﻤﺔ ﻃﻮﺍﻳﻒ ﺭﺍ‬
‫ﺩﻭﺭ ﻳﻚ ﻫﺪﻑ ﺟﻤﻊ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺷﺮﺍﻳﻂ ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﺳﻴﺎﺳﻲ ﺭﺍ ﺑﻬﺒﻮﺩ ﺑﺨﺸﺪ‪.‬‬
‫ﻧﻴﺎﺯ ﺑﻪ ﺍﺗﺤﺎﺩ ﺳﻴﺎﺳﻲ ﺑﻪ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺿﺮﻭﺭﻱ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ﻣﻲﺷﺪ‪ :‬ﭘﺲ ﺍﺯ ﺗﺴﺨﻴﺮ ﻳﻤﻦ ﺑﻪ ﻭﺳﻴﻠﺔ ﺍﻳﺮﺍﻥ‬
‫ﺩﺭ ‪ 572‬ﻣﻴﻼﺩﻱ ﺟﺎﺩﺓ ﺗﺠﺎﺭﻱـﺗﺮﺍﻧﺰﻳﺘﻲ ﺭﻭﻡ ـ ﻫﻨﺪ ﻛﻪ ﺍﺯ ﻳﻤﻦ ﻣﻲﮔﺬﺷﺖ ﺩﺭ ﻧﺘﻴﺠﺔ ﺳﻴﺎﺳﺖ ﺗﺠﺎﺭﺗﻲ ﺳﺎﺳﺎﻧﻴﺎﻥ ﻛﻪ‬
‫ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﺍﻧﺤﺼﺎﺭ ﺻﺪﻭﺭ ﺍﺑﺮﻳﺸﻢ ﭼﻴﻦ ﻭ ﺍﺩﻭﻳﺔ ﻫﻨﺪ ﺑﻪ ﻛﺸﻮﺭﻫﺎﻱ ﻛﻨﺎﺭﺓ ﺩﺭﻳﺎﻱ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺧﻮﺩ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﻨﺪ ﻭ ﺁﻧﻬﺎ ﻣﺘﻮﺟﻪ ﺭﺍﻫﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﺍﻳﺮﺍﻥ ﻣﻲﮔﺬﺷﺖ ﺑﻜﻨﺪ‪ ,‬ﻗﻄﻊ ﺷﺪ‪ .‬ﺍﻧﺘﻘﺎﻝ ﺍﻳﻦ ﺭﺍﻫﻬﺎﻱ ﺑﺎﺯﺭﮔﺎﻧﻲ ﺿﺮﺑﺔ ﺳﺨﺘﻲ ﺑﻪ‬
‫ﺍﻗﺘﺼﺎﺩ ﻋﺮﺑﺴﺘﺎﻥ ﻭﺍﺭﺩ ﺁﻭﺭﺩ ﻭ ﺑﺨﺼﻮﺹ ﺑﺮﺍﻱ ﻣﻜﻪ ﻭ ﻳﻤﻦ ﻛﻪ ﺑﺮ ﺍﺛﺮ ﺁﻥ ﻗﺒﺎﻳﻞ ﺑﺪﻭﻱ ﻛﻪ ﺭﺍﻫﻨﻤﺎﻱ ﻛﺎﺭﻭﺍﻧﻬﺎﻱ‬
‫ﺑﺎﺯﺭﮔﺎﻧﻲ ﻭ ﺗﺄﻣﻴﻦﻛﻨﻨﺪﺓ ﺷﺘﺮ ﻭ ﺷﺘﺮﺑﺎﻥ ﻭ ﻣﺤﺎﻓﻆ ﺑﺮﺍﻱ ﺁﻧﻬﺎ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻴﻜﺎﺭ ﻭ ﻓﻘﻴﺮ ﺷﺪﻧﺪ‪ .‬ﺍﻋﻴﺎﻥ ﻣﻜﻪ ﻧﻴﺰ ﻛﻪ ﺍﻳﻦ ﺭﺍﻩ ﺑﻪ‬
‫ﺭﻭﻳﺸﺎﻥ ﺑﺴﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﺭﺑﺎﺧﻮﺍﺭﻱ ﺭﻭﻱ ﺁﻭﺭﺩﻧﺪ ﻭ ﺍﻳﻦ ﺑﺎﻋﺚ ﺷﺪ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻗﺒﺎﻳﻞ ﻛﻪ ﻓﻘﻴﺮ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺍﺯ ﺁﻧﺎﻥ‬
‫‪3‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﻭﺍﻡ ﺑﮕﻴﺮﻧﺪ ﻭ ﻣﻘﺮﻭﺽ ﺷﻮﻧﺪ‪ .‬ﻫﻤﺔ ﺍﻳﻦ ﺗﺤﻮﻻﺕ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺟﺎﻣﻌﺔ ﻋﺮﺑﻲ ﺭﺍ ﺩﭼﺎﺭ ﺑﺤﺮﺍﻧﻲ ﺑﻴﺴﺎﺑﻘﻪ ﻛﺮﺩ ﻭ ﺍﻧﺪﻙ‬
‫ﺍﻧﺪﻙ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﺟﺒﺮﺍﻥ ﻛﻤﺒﻮﺩﻫﺎﻱ ﻣﺎﻟﻲ ﺭﺍﻫﻲ ﺟﺰ ﺟﻨﮓ ﻭ ﻏﻨﻴﻤﺖﮔﻴﺮﻱ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻳﻲ‬
‫ﻛﻪ ﺩﺭ ﻣﺴﻴﺮ ﺭﺍﻫﻬﺎﻱ ﻛﺎﺭﻭﺍﻥﺭﻭ ﺍﺯ ﺷﺎﻡ ﺑﻪ ﺍﻳﺮﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﺪﻳﻦ ﻣﻘﺼﻮﺩ ﻧﺨﺴﺖ ﺗﺄﻣﻴﻦ‬
‫ﻳﻚ ﻧﻮﻉ ﺍﺗﺤﺎﺩ ﺳﻴﺎﺳﻲ ﺩﺭ ﻋﺮﺑﺴﺘﺎﻥ ﺿﺮﻭﺭﺕ ﺩﺍﺷﺖ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺍﻋﺮﺍﺏ ﺭﺍ ﺑﺮﺍﻱ ﺩﺳﺖﺯﺩﻥ ﺑﻪ ﺟﻨﮕﻬﺎﻱ ﻏﺎﺭﺗﮕﺮﺍﻧﻪ‬
‫ﻣﺘﺸﻜﻞ ﺳﺎﺯﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻛﺎﺭﻱ ﺑﻮﺩ ﻛﻪ ﺩﺭﺳﺖ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺑﺎ ﻇﻬﻮﺭ ﺍﺳﻼﻡ ﺩﺭ ﺻﺤﻨﺔ ﺳﻴﺎﺳﻲ ﻋﺮﺑﺴﺘﺎﻥ ﺻﻮﺭﺕ‬
‫ﮔﺮﻓﺖ‪.‬‬

‫ﺷﺮﺍﻳﻂ ﺳﻴﺎﺳﻲ ـ ﺍﺟﺘﻤﺎﻋﻲ‬

‫ﺁﺷﻔﺘﮕﻲ ﺳﻴﺎﺳﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺟﺎﻣﻌﺔ ﻋﺮﺑﺴﺘﺎﻥ ﻛﻪ ﺧﻮﺩ ﺭﻳﺸﻪ ﺩﺭ ﺁﺷﻔﺘﮕﻲ ﺯﻳﺮﺑﻨﺎﻱ ﺟﺎﻣﻌﻪ ﺩﺍﺷﺖ ﺑﻪ ﻧﻮﺑﺔ‬
‫ﺧﻮﺩ ﺍﺯ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻥ ﻳﻚ ﻗﺪﺭﺕ ﻣﺮﻛﺰﻱ ﺟﻠﻮﮔﻴﺮﻱ ﻣﻲﻛﺮﺩ‪ .‬ﺣﻜﻮﻣﺘﻬﺎﻱ ﻣﺤﻠﻲ ﻭ ﻃﺎﻳﻔﻪﺍﻱ‪ ،‬ﺟﻨﮕﻬﺎﻱ ﭘﻲﺩﺭﭘﻲ‬
‫ﻃﺎﻳﻔﻪﻫﺎ ﺑﺮﺍﻱ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﻏﻨﻴﻤﺖ ﻭ ﺍﺳﻴﺮ‪ ،‬ﻫﻤﺠﻨﻴﻦ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻲ ﺟﺎﻣﻌﻪ ﻫﺮ ﻛﺪﺍﻡ ﺑﻪ ﻧﻮﺑﺔ ﺧﻮﺩ ﺗﺄﺛﻴﺮﺍﺕ ﻣﻨﻔﻲ ﺑﺮ‬
‫ﺟﺎﻣﻌﻪ ﻣﻲﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻭﺿﻊ ﺑﻲﺷﻚ ﻛﺴﺎﻧﻲ ﺭﺍ ﻛﻪ ﺧﻮﺍﺳﺘﺎﺭ ﺗﻐﻴﻴﺮ ﺍﻭﺿﺎﻉ ﺑﻮﺩﻧﺪ ﻋﺬﺍﺏ ﻣﻲﺩﺍﺩ‪ .‬ﺑﺮﺧﻲ ﺍﺯ ﻣﻮﺭﺧﻴﻦ‬
‫ﺍﻭﺿﺎﻉ ﺁﻧﺰﻣﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻒ ﻛﺮﺩﻩﺍﻧﺪ‪» :‬ﺗﻨﻬﺎ ﺣﺮﻓﻪﺍﻱ ﻛﻪ ﻋﺮﺏ ﺑﺎﺩﻳﻪﻧﺸﻴﻦ ﺩﺍﺷﺖ ﺟﻨﮕﻴﺪﻥ ﺑﻮﺩ‪ ،‬ﺗﻨﻬﺎ ﻫﻨﺮﻱ‬
‫ﻛﻪ ﻣﻲﺷﻨﺎﺧﺖ ﺷﻌﺮ ﺑﻮﺩ ﻭ ﺗﻨﻬﺎ ﺩﺍﻧﺸﻲ ﻛﻪ ﺍﺯ ﺁﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ ﺷﺒﺎﻧﻲ ﻭ ﺗﻨﻬﺎ ﺍﻳﺪﻩﺁﻟﻲ ﻛﻪ ﺩﺍﺷﺖ ﺗﻔﺎﺧﺮ‬
‫ﺑﻮﺩ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﺁﺭﺯﻭﻳﺶ ﻧﻴﺰ ﻏﻨﻴﻤﺖﺳﺘﺎﻧﻲ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗﺮﻳﻦ ﻏﺮﻳﺰﻩﺍﺵ ﻫﻢ ﻫﻤﺨﻮﺍﺑﮕﻲ ﺑﺎ ﺯﻧﺎﻥ ﺑﻮﺩ‪«.‬‬
‫ﺟﺰﻳﺮﺓﺍﻟﻌﺮﺏ ﻣﺠﻤﻮﻋﻪ ﺳﺮﺯﻣﻴﻨﻲ ﺑﻮﺩ ﻛﻪ ﻃﻮﺍﻳﻒ ﻭ ﻗﺒﻴﻠﻪﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺁﻥ ﺣﻜﻮﻣﺖ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﺑﻨﺎ ﺑﻪ‬
‫ﺑﺰﺭﮔﻲ ﻭ ﺍﻗﺘﺪﺍﺭ ﻫﺮ ﻃﺎﻳﻔﻪ ﻣﺤﺪﻭﺩﺓ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺁﻥ ﻣﻌﻠﻮﻡ ﻣﻲﺷﺪ‪ .‬ﺍﺯ ﻃﻮﺍﻳﻒ ﻭ ﻗﺒﺎﻳﻞ ﻣﺸﻬﻮﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻲﺗﻮﺍﻥ ﺍﻳﻦ‬
‫ﻃﻮﺍﻳﻒ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩ‪ .1 :‬ﻟﻐﻢ‪ .2 ،‬ﻏﺴﺎﻥ‪ .3 ،‬ﻗﺮﻳﺶ‪ .4 ،‬ﺑﻨﻲ ﺍﻣﻴﻪ‪ .5 ،‬ﺑﻨﻲ ﺷﻘﻴﻒ‪ .6 ،‬ﺑﻨﻲ ﻫﺎﺷﻢ‪ .7 ،‬ﺗﺒﻌﺎﻥ‪ .8 ،‬ﺧﺬﻳﺮﺍﻥ‪.9 ،‬‬
‫ﻏﺜﺎﻧﻴﺎﻥ‪ .‬ﺍﻳﻦ ﻃﻮﺍﻳﻒ ﻣﺪﺍﻡ ﺑﺎ ﻫﻤﺪﻳﮕﺮ ﺩﺭ ﺣﺎﻝ ﺟﻨﮓ ﺑﻮﺩﻧﺪ‪ .‬ﺟﻨﮕﻬﺎ ﺑﻴﺸﺘﺮ ﺍﻧﮕﻴﺰﺓ ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﻣﺎﺩﻱ ﺩﺍﺷﺘﻪ ﻭ ﺟﻬﺖ‬
‫ﺩﺳﺘﻴﺎﺑﻲ ﺑﻪ ﻏﻨﺎﻳﻢ ﻭ ﺍﺳﺮﺍ ﺩﺭﻣﻴﮕﺮﻓﺖ‪ .‬ﺟﻨﮓ ﻭ ﺳﺘﻴﺰ ﺑﻴﻦ ﻗﺒﺎﻳﻞ ﻋﺮﺏ ﺗﺎ ﺣﺪﻱ ﻋﺎﺩﻱ ﻭ ﻣﺪﺍﻡ ﺑﻮﺩﻩ ﻛﻪ ﺍﻳﺸﺎﻥ )ﺍﻋﺮﺍﺏ(‬
‫ﺑﺮﺍﻱ ﺍﺳﺘﺮﺍﺣﺖ ﻭ ﺗﺠﺪﻳﺪ ﻗﻮﺍ ﭼﻬﺎﺭ ﻣﺎﻩ ﺍﺯ ﺳﺎﻝ ﺭﺍ ﺑﺮﺍﻱ ﺟﻨﮕﻴﺪﻥ ﺣﺮﺍﻡ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﻌﺪﻫﺎ ﻣﺤﻤﺪ ﻧﻴﺰ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﺭﺍ‬
‫ﭘﺬﻳﺮﻓﺖ ﻭ ﺑﻪ ﻗﻮﺍﻧﻴﻦ ﺍﺳﻼﻡ ﺍﻓﺰﻭﺩ‪ .‬ﺍﻣﺎ ﺧﻮﺩ ﺍﻭ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﺭﺍ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﺯﻳﺮ ﭘﺎﮔﺬﺍﺷﺖ ﻭ ﻭﻗﺘﻲ ﻣﻮﺭﺩ ﺍﻋﺘﺮﺍﺽ ﻗﺒﺎﻳﻞ‬
‫ﺩﻳﮕﺮ ﮔﺮﺩﻳﺪ‪ ،‬ﺁﻳﺔ ‪ 217‬ﺍﺯ ﺳﻮﺭﺓ ﺑﻘﺮﻩ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺍﺯ ﺗﻮ ﺩﺭ ﺑﺎﺭﺓ ﻣﺎﻩ ﺣﺮﺍﻡ ﻛﻪ ﺩﺭ ﺁﻥ ﻗﺘﺎﻝ ﺟﺎﻳﺰ‬
‫ﻧﻴﺴﺖ ﭘﺮﺳﺶ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺑﮕﻮ ﻛﻪ ﺍﻟﺒﺘﻪ ﻗﺘﺎﻝ ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﮔﻨﺎﻫﻲ ﺑﺰﺭﮒ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺑﺎﺯ ﺩﺍﺷﺘﻦ ﻣﺮﺩﻡ ﺍﺯ ﺭﻓﺘﻦ‬
‫ﺑﻪ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﻛﻔﺮﻭﺭﺯﻳﺪﻥ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻭ ﺑﻪ ﻣﺴﺠﺪﺍﻟﺤﺮﺍﻡ ﻭ ﺑﻴﺮﻭﻥ ﺭﺍﻧﺪﻥ ﻣﺮﺩﻡ ﺁﻥ ﻧﺰﺩ ﺧﺪﺍ ﮔﻨﺎﻫﻲ ﺑﺰﺭﮔﺘﺮ‬
‫ﺍﺳﺖ ‪«...‬‬
‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪ ﻋﻔﺐ ﻣﺎﻧﺪﮔﻲ ﺟﺎﻣﻌﺔ ﻋﺮﺏ‪ ،‬ﺑﻪ ﻧﻮﺑﺔ ﺧﻮﺩ ﺗﺄﺛﻴﺮﺍﺕ ﻣﺨﺮﺑﻲ ﺩﺭ ﺭﺍﻩ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻥ‬
‫ﺣﻜﻮﻣﺘﻲ ﻣﺮﻛﺰﻱ ﺩﺍﺷﺖ‪ .‬ﺑﺮ ﺧﻼﻑ ﻛﺸﻮﺭﻫﺎﻳﻲ ﻣﺎﻧﻨﺪ ﺍﻳﺮﺍﻥ ﻭ ﻳﻮﻧﺎﻥ ﺑﺎﺳﺘﺎﻥ‪ ،‬ﺍﻋﺮﺍﺏ ﺟﺰﻳﺮﺓﺍﻟﻌﺮﺏ ﺍﺯ ﺳﻄﺢ ﺁﮔﺎﻫﻲ‬
‫ﻧﺎﭼﻴﺰﻱ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻧﺪ‪ .‬ﺁﻧﺎﻥ ﺑﺮﺍﻱ ﻛﺘﺎﺏ ﻭ ﺍﺩﺑﻴﺎﺕ ﺍﺭﺯﺷﻲ ﺯﻳﺎﺩﻱ ﻗﺎﺋﻞ ﻧﺒﻮﺩﻧﺪ‪ .‬ﻛﻤﺎﺍﻳﻨﻜﻪ ﻫﺮ ﭼﻨﺪ ﺑﻌﻀﻲ ﺍﺯ ﻗﺒﺎﻳﻞ‬
‫ﻛﻪ ﺑﺎ ﻣﻠﺘﻬﺎﻱ ﻫﻤﺠﻮﺍﺭ ﺍﺯ ﺭﺍﻩ ﺗﺠﺎﺭﺕ ﺭﺍﺑﻄﻪ ﺩﺍﺷﺘﻨﺪ ﻣﺎﻧﻨﺪ ﺗﺒﻌﺎﻥ ﺩﺭ ﺟﻨﻮﺏ ﻭ ﻣﻨﺬﺭﻳﺎﻥ ﻭ ﻏﺴﺎﻧﻴﺎﻥ ﺩﺭ ﺷﻤﺎﻝ‬
‫‪4‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﺟﺰﻳﺮﺓﺍﻟﻌﺮﺏ ﻛﻢﻭﺑﻴﺶ ﺑﺎ ﻛﺘﺎﺏ ﺁﺷﻨﺎ ﺑﻮﺩﻧﺪ ﻭ ﺗﺎ ﺣﺪﻱ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﻫﻨﮕﺎﻡ ﻇﻬﻮﺭ ﺍﺳﻼﻡ‬
‫ﻏﻴﺮ ﺍﺯ ‪ 17‬ﺗﻦ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﻣﻌﺪﻭﺩﻱ ﺍﺯ ﺯﻧﺎﻥ ﻗﺮﻳﺶ ﻗﺎﺩﺭ ﺑﻪ ﻧﻮﺷﺘﻦ ﻧﺒﻮﺩﻩﺍﻧﺪ )ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺗﺄﻟﻴﻒ ﺍﺑﻦ ﻗﻴﺘﺒﻪ‪ ،‬ﺹ ‪.(153‬‬
‫ﻃﺒﻴﻌﺘﹰﺎ ﺩﺭ ﺟﺎﻣﻌﻪﺍﻱ ﻛﻪ ﻣﺮﺩﻣﺎﻧﺶ ﺑﺎ ﻧﻮﺷﺘﻦ ﻭ ﺧﻮﺍﻧﺪﻥ ﺳﺮﻭﻛﺎﺭ ﻧﺪﺍﺭﻧﺪ ﺧﺮﺍﻓﺎﺕ ﺭﻳﺸﺔ ﻗﻮﻱﺗﺮﻱ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﻦ‬
‫ﺩﺭ ﻋﺮﺑﺴﺘﺎﻥ ﺁﻥ ﺯﻣﺎﻥ ﻫﻢ ﺷﺎﻣﻞ ﺑﺖﭘﺮﺳﺘﺎﻥ ﻣﻲﺷﺪ ﻭ ﻫﻢ ﺷﺎﻣﻞ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﺩﻳﺎﻥ ﺑﻪ ﺍﺻﻄﻼﺡ »ﻳﻜﺘﺎﭘﺮﺳﺖ« ﻳﻬﻮﺩﻳﺖ ﻭ‬
‫ﻣﺴﻴﺤﻴﺖ ﻛﻪ ﺍﺳﺎﺱ ﻭﺟﻮﺩﻱ ﺁﻧﻬﺎ ﺑﺮ ﺍﻓﺴﺎﻧﻪ ﻭ ﺍﻓﺴﺎﻧﻪﭘﺮﺩﺍﺯﻱ ﺑﻨﺎ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻀﺎﻑ ﺑﺮ ﺁﻧﭽﻪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ‬
‫ﺧﺼﻮﺻﻴﺖ ﻏﺎﻟﺐ ﻓﺮﻫﻨﮕﻲ ﺁﻧﺪﻭﺭﺍﻥ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻛﻪ ﻋﺮﺏ ﺑﺎﺩﻳﻪ ﻧﺸﻴﻦ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﺭ ﺷﺘﺮ ﻭ‬
‫ﺧﻴﻤﻪ ﻭ ﺷﻤﺸﻴﺮ ﻭ ﻏﻨﻴﻤﺖ ﺟﺴﺘﺠﻮ ﻣﻴﻜﺮﺩ ﻭ ﺑﻪ ﻣﺴﺎﺋﻞ ﻣﺬﻫﺒﻲ ﺗﻮﺟﻪ ﺯﻳﺎﺩﻱ ﻧﺪﺍﺷﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻫﺮ ﻗﺒﻴﻠﻪ ﻳﺎ ﻃﺎﻳﻔﻪﺍﻱ ﺑﺖ‬
‫ﺧﺎﺹ ﺧﻮﺩﺵ ﺭﺍ ﺩﺍﺷﺖ ﻛﻪ ﻭﻇﻴﻔﻪ ﻋﻤﺪﻩ ﺍﺵ ﺗﺄﻣﻴﻦ ﺑﺮﻛﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻗﺒﻴﻠﻪ ﻭ ﺁﻭﺭﺩﻥ ﺑﺎﺭﺍﻥ ﺑﺮﺍﻱ ﺁﻧﻬﺎ ﻭ ﺣﻔﻆ‬
‫ﺧﻮﺩﺷﺎﻥ ﻭ ﺷﺘﺮﺍﻧﺸﺎﻥ ﺍﺯ ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺨﺼﻮﺻﺄﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﭘﻴﺮﻭﺯﻱ ﻗﺒﻴﻠﻪ ﺩﺷﻤﻦ ﺑﻮﺩ‪ .‬ﻭﻟﻲ ﻫﻴﭽﻜﺪﺍﻡ ﺍﺯ ﺍﻳﻨﻬﺎ ﭘﻴﺮﻭﻱ‬
‫ﺑﻲﻗﻴﺪ ﻭ ﺷﺮﻁ ﺍﺯ ﺑﺖ ﺑﺰﺭﮒ ﺭﺍ ﺍﻳﺠﺎﺏ ﻧﻤﻴﻜﺮﺩ‪ ,‬ﺑﻬﻤﻴﻦ ﺩﻟﻴﻞ ﻭﻗﺘﻲ ﻛﻪ ﻋﺮﺏ ﺍﺯ ﺑﻲﺧﺎﺻﻴﺘﻲ ﺑﺖ ﺧﻮﺩﺵ ﻧﺎﺭﺍﺿﻲ‬
‫ﻣﻴﺸﺪ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺍﻭ ﺭﺍ ﺑﺎ ﺑﺖ ﻛﺎﺭﺁﺭﺍﺗﺮﻱ ﻋﻮﺽ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺧﺼﻮﺻﻴﺖ ﺗﺎ ﺍﻧﺪﺍﺯﻩﺍﻱ ﺩﺭ ﺍﻋﺮﺍﺏ ﻗﻮﻱ ﺑﻮﺩﻩ ﻛﻪ ﻣﺤﻤﺪ‬
‫ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻱ ﺍﺫﻋﺎﻥ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﺭﻭﻱﺁﻭﺭﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻋﺮﺍﺏ ﺑﻪ ﺍﺳﻼﻡ ﺑﻪ ﺍﺟﺒﺎﺭ ﻭ ﺍﺯ‬
‫ﺭﻭﻱ ﻣﺼﻠﺤﺖ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺍﻭﻝ »ﺭﺳﺎﻟﺖ«‪ ،‬ﻣﺤﻤﺪ ﺩﺭ ﻣﻜﻪ ﺗﻮﺍﻧﺴﺖ ﻓﻘﻂ ﺣﺪﻭﺩ ﻳﻚ ﺻﺪ ﻧﻔﺮ‬
‫ﺭﺍ ﻣﺴﻠﻤﺎﻥ ﻛﻨﺪ ﻭ ﺁﻧﻬﻢ ﺍﻛﺜﺮﹰﺍ ﺍﺯ ﺍﻗﻮﺍﻡ ﺧﻮﺩﺵ ﻭ ﻳﺎ ﺳﺮﺍﻥ ﻭ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻃﺎﻳﻔﻪﻫﺎ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻌﺪ ﺍﺯ »ﻫﺠﺮﺕ«‬
‫ﺑﻪ ﻣﺪﻳﻨﻪ ﻭ ﺗﺸﻜﻴﻞ ﺣﻜﻮﻣﺖ ﻭ ﻛﺎﺭﺑﺮﺩ ﺯﻭﺭ ﻭ ﺷﻤﻴﺮ ﻃﻮﻟﻲ ﻧﻜﺸﻴﺪ ﻛﻪ ﺗﻌﺪﺍﺩ »ﺭﻭﻱﺁﻭﺭﺍﻥ« ﺑﻪ ﺍﺳﻼﻡ ﺭﻭ ﺑﻪ ﻓﺰﻭﻧﻲ‬
‫ﮔﺬﺍﺷﺖ ﻭ ﺑﻪ ﻫﺰﺍﺭﺍﻥ ﺭﺳﻴﺪ‪ .‬ﻧﻤﻮﻧﺔ ﺩﻳﮕﺮ ﭼﮕﻮﻧﮕﻲ ﻣﺴﻠﻤﺎﻥ ﻧﺸﺪﻥ ﺧﺎﻟﺪ ﺍﺑﻦ ﻭﻟﻴﺪ ﺍﺳﺖ‪ .‬ﻭﻱ ﺳﺮ ﻟﺸﻜﺮ ﻧﻈﺎﻣﻴﺎﻥ‬
‫ﺩﺷﻤﻦ ﻭ ﻣﺨﺎﻟﻒ ﺳﺮﺳﺨﺖ ﺍﺳﻼﻡ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺟﺮﻳﺎﻥ ﺗﺼﺮﻑ ﻣﻜﻪ ﺑﺪﻭﻥ ﺟﻨﮓ ﻭ ﻣﻘﺎﻭﻣﺖ ﺑﺎ ﺩﻳﺪﻥ ﻟﺸﻜﺮ ﺩﻩﻫﺰﺍﺭﻱ‬
‫ﻣﺤﻤﺪ ﺗﺴﻠﻴﻢ ﻭ ﻣﺴﻠﻤﺎﻥ ﺷﺪ ﻭ ﺑﻌﺪﻫﺎ ﺑﺎ ﺭﻳﺨﺘﻦ ﺧﻮﻥ ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﻣﺨﺎﻟﻒ ﺍﺳﻼﻡ ﻭ ﺩﮔﺮﺍﻧﺪﻳﺶ ﺍﺯ ﻃﺮﻑ ﻣﺤﻤﺪ ﻟﻘﺐ‬
‫»ﺷﻤﺸﻴﺮ ﺧﺪﺍ« ﺭﺍ ﮔﺮﻓﺖ!‬
‫ﺗﺎ ﻛﻨﻮﻥ ﻣﺨﺘﺼﺮﺍ ﺍﺷﺎﺭﻩ ﺍﻱ ﻛﻮﺗﺎﻩ ﺑﻪ ﺷﺮﺍﻳﻂ ﺳﻴﺎﺳﻲ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻓﺘﺼﺎﺩﻱ ﺷﺒﻪ ﺟﺰﻳﺮﺓ ﻋﺮﺑﺴﺘﺎﻥ ﺩﺍﺷﺘﻴﻢ‪.‬‬
‫ﺍﺷﺎﺭﻩ ﺷﺪ ﻛﻪ ﻋﺮﺑﺴﺘﺎﻥ ﺍﺯ ﺁﺷﻔﺘﮕﻲ ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﺑﻪﻫﻢﺭﻳﺨﺘﮕﻲ ﺍﻭﺿﺎﻉ ﺳﻴﺎﺳﻲ ﺑﻪ ﺷﺪﺕ ﺭﻧﺞ ﻣﻴﺒﺮﺩ ﻭ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻥ‬
‫ﻧﻈﻤﻲ ﺗﺎﺯﻩ ﻭ ﻣﻘﺘﺪﺭ ﺭﺍ ﻃﻠﺐ ﻣﻲﻛﺮﺩ‪ .‬ﻛﻢ ﻧﺒﻮﺩﻧﺪ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻪ ﺍﻳﻦ ﺍﻭﺿﺎﻉ ﻧﺎﺑﺴﺎﻣﺎﻥ ﺧﺎﺗﻤﻪ‬
‫ﺩﻫﻨﺪ‪ .‬ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ ﭼﻨﺪﻳﻦ ﻧﻔﺮ ﺍﺩﻋﺎﻳﻲ ﭘﻴﺎﻣﺒﺮﻱ ﻧﻤﻮﺩﻧﺪ‪ 2‬ﻛﻪ ﻣﺤﻤﺪ ﺗﻨﻬﺎ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺑﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﻛﻪ ﻣﺤﻤﺪ ﺑﺮ‬
‫ﺧﻼﻑ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﭘﺎﻳﺪﺍﺭﻱ ﻧﺸﺎﻥ ﻣﻲﺩﺍﺩ ﻭ ﺍﺯ ﻃﺮﻓﻲ ﺩﻳﮕﺮ ﺟﻨﮓ ﻭ ﺧﻮﻧﺮﻳﺰﻱ ﺭﺍ ﺁﺳﻤﺎﻧﻲ ﻭ‬
‫ﺍﻟﻬﻲ ﻭ ﺟﻨﮕﺠﻮﻳﺎﻧﺶ ﺭﺍ ﺑﺎ ﻏﻨﺎﻳﻢ ﺟﻨﮕﻲ ﺗﻄﻤﻴﻊ ﻣﻲﻛﺮﺩ‪ ،‬ﭼﻴﺰﻱ ﻛﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺯﻣﻴﻨﻲ ﻭ ﺗﻨﻬﺎ ﺍﻧﮕﻴﺰﻩﻫﺎﻱ ﺍﻗﺘﺼﺎﺩﻱ‬

‫‪ 2‬ﺗﻌﺪﺍﺩﻱ ﭼﻨﺪ ﺍﺯ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﺠﺰ ﻣﺤﻤﺪ ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ ﺩﺍﺷﺘﻨﺪ‪ :‬ﺍﺳﻮﺩ ﻋﻨﺴﻲ ﻛﻪ ﺧﻮﺩ ﺯﻣﺎﻧﻲ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻩ ﺑﻮﺩ ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ ﻧﻤﻮﺩ‪,‬‬
‫ﻭ ﺧﻮﺩ ﺭﺍ ﺭﺣﻤﺎﻥ ﺍﻟﻴﻤﻦ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻳﺸﺎﻥ ﻧﻴﺮﻭﻱ ﺑﺴﻴﺎﺭﻱ ﮔﺮﺩ ﺁﻭﺭﺩ ﻭ ﺳﺮﺯﻣﻴﻦ ﻧﺠﺮﺍﻥ ﺭﺍ ﺑﺘﺼﺮﻑ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ‪ .‬ﺍﻭ ﺑﻪ ﺩﺳﺖ ﻟﺸﻜﺮﻳﺎﻥ‬
‫ﺍﺳﻼﻡ ﻛﺸﺘﻪ ﺷﺪ‪.‬‬
‫ﻃﻠﻴﺤﻪ ﻧﻴﺰ ﺑﻌﺪ ﺍﺯ ﺍﻋﻼﻡ ﭘﻴﻐﻤﺒﺮﻱ ﺗﻮﺍﻧﺴﺖ ﺗﻌﺪﺍﺩ ﭼﺸﻤﮕﻴﺮﻱ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺑﻪ ﺳﻤﺖ ﺧﻮﺩ ﺑﻜﺸﺪ ﻭ ﻟﺸﻜﺮﻱ ﺑﺰﺭﮒ ﺩﺭﺳﺖ ﻛﻨﺪ‪.‬‬
‫ﺩﻳﮕﺮ ﻣﺪﻋﻴﺎﻥ ﭘﻴﻐﻤﺒﺮﻱ ﻣﺴﻴﻠﻤﻪ ﺑﻮﺩ‪ ,‬ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﻃﻠﻴﺤﻪ‪,‬ﻣﺴﻴﻠﻤﻪ ﻧﻴﺰ ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ ﻛﺮﺩ ﻭ ﺍﻭ ﻧﻴﺰ ﺍﺫﻋﺎﻥ ﻣﻴﺪﺍﺷﺖ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﺑﻪ ﻭﻱ‬
‫ﻭﺣﻲ ﻣﻴﺮﺳﺪ‪ .‬ﻣﺴﻴﻠﻤﻪ ﻧﻴﺰ ﺗﻮﺍﻧﺴﺖ ﻗﺒﺎﻳﻞ ﺯﻳﺎﺩﻱ ﺭﺍ ﺩﻭﺭ ﺧﻮﺩ ﮔﺮﺩ ﺁﻭﺭﺩ‪ .‬ﻟﺸﻜﺮﻳﺎﻥ ﺍﺳﻼﻡ ﻛﻪ ﻃﺎﺏ ﺗﺤﻤﻞ ﺩﺍﺷﺘﻦ ﺭﻗﻴﺐ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ ﺑﻪ‬
‫ﺳﺮﻛﺮﺩﮔﻲ ﺧﺎﻟﺪﺑﻦ ﻭﻟﻴﺪ ﺑﺮ ﺁﻧﺎﻥ ﺷﻮﺭﻳﺪﻧﺪ ﻭ ﺩﺭ ﺟﻨﮕﻲ ﺧﻮﻧﻴﻦ ﻧﻬﺎﻳﺘﺄ ﺁﻧﺎﻥ ﺭﺍ ﺷﻜﺴﺖ ﺩﺍﺩﻧﺪ ﻭ ﻣﺴﻴﻠﻤﻪ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﺭﺳﺎﻧﺪﻧﺪ‪.‬‬
‫ﺳﺠﺎﺡ ﺩﺧﺘﺮ ﺣﺎﺭﺙ ﺑﻦ ﺳﻮﻳﺪ ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﻣﺪﻋﻴﺎﻥ ﭘﻴﻐﻤﺒﺮﻱ ﺑﻮﺩ‪ .‬ﻃﺎﻳﻔﻪ ﻫﺰﻳﻞ ﻛﻪ ﻣﺴﻴﺤﻲ ﺑﻮﺩﻧﺪ ﺩﻋﻮﺕ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﻭ ﺑﻪ ﺍﻭ‬
‫ﻣﻠﺤﻖ ﺷﺪﻧﺪ‪ .‬ﺍﻭ ﻧﻴﺰ ﺑﺪﺳﺖ ﻟﺸﻜﺮﻳﺎﻥ ﺍﺳﻼﻡ ﻧﺎﺑﻮﺩ ﺷﺪ‪..‬‬
‫‪5‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﺩﺍﺷﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﭼﻨﺪ ﺩﻟﻴﻞ ﻣﻮﻓﻘﻴﺖ ﻣﺤﻤﺪ ﺑﺎﻳﺪ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻱ ﺭﺍ ﻫﻢ ﺍﻓﺰﻭﺩ ﻭ ﺁﻥ ﻣﺘﻘﺎﻋﺪ ﻛﺮﺩﻥ ﺍﺷﺮﺍﻑ ﻭ ﺳﺮﺍﻥ ﻭ‬
‫ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻗﺒﺎﻳﻞ ﻛﻪ ﮔﻮﻳﺎ ﺍﺳﻼﻡ ﺩﻳﻨﻲ ﻧﻴﺴﺖ ﻛﻪ ﻗﺪﺭﺕ ﻭ ﺛﺮﻭﺕ ﻭ ﺍﻗﺘﺪﺍﺭ ﺁﻧﻬﺎ ﺭﺍ ﺯﻳﺮ ﺳﻮﺍﻝ ﺑﺒﺮﺩ ﻭ ﺑﻪ ﺧﻄﺮ ﺑﻴﺎﻧﺪﺍﺯﺩ‬
‫ﻭ ﺁﻧﻬﺎ ﺩﺭ ﭘﻨﺎﻩ ﺍﺳﻼﻡ ﻋﺰﻳﺰ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺗﺠﺎﺭﺕ ﺧﻮﻳﺶ ﻛﻪ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﺑﺮﺩﻩ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺁﻥ ﺑﻮﺩ‪ ،‬ﺍﺩﺍﻣﻪ ﺩﻫﻨﺪ‪ .‬ﻭ‬
‫ﻼ ﺑﻪ ﺁﻥ ﻣﻲﭘﺮﺩﺍﺯﻳﻢ‪.‬‬
‫ﺑﺎﻻﺧﺮﻩ ﻣﻮﻗﻌﻴﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﻣﺤﻤﺪ ﻧﻘﺶ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻪ ﺗﺜﺒﻴﺖ ﺭﺳﺎﻧﺪﻥ ﺍﺳﻼﻡ ﺑﺎﺯﻱ ﻛﺮﺩ ﻛﻪ ﺫﻳ ﹰ‬

‫ﻃﺎﻳﻔﺔ ﻣﺤﻤﺪ‬

‫ﺳﺮﺩﻣﺪﺍﺭﺍﻥ ﺍﺳﻼﻡ ﺳﻌﻲ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪﻥ ﻣﺤﻤﺪ ﺭﺍ ﻣﻌﺠﺰﻩﺍﻱ ﺟﻠﻮﻩ ﺩﺍﺩﻩ ﺗﺎ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺑﻪ ﺯﻋﻢ ﺧﻮﺩ ﺣﻘﺎﻧﻴﺖ‬
‫ﺩﻳﻨﺶ ﺭﺍ ﺛﺎﺑﺖ ﻛﻨﻨﺪ‪ .‬ﺁﻧﻬﺎ ﻫﻤﭽﻨﻴﻦ ﺍﺻﺮﺍﺭ ﻣﻲﻭﺭﺯﻧﺪ ﻛﻪ ﻣﺤﻤﺪ ﻓﻘﻴﺮ ﻭ ﺍﺯ ﻣﺎﻝ ﺩﻧﻴﺎ ﺑﻲﺑﻬﺮﻩ ﺑﻮﺩﻩ‪ ،‬ﺗﺎ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﻧﺸﺎﻥ‬
‫ﺩﻫﻨﺪ ﻛﻪ ﻭﻱ ﻭ ﺩﻳﻨﺶ ﺑﻪ ﺗﻬﻴﺪﺳﺘﺎﻥ ﻭ ﺑﻲﭼﻴﺰﺍﻥ ﺳﻤﭙﺎﺗﻲ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺑﺒﻴﻨﻴﻢ ﻛﻪ ﺍﻳﻦ ﺍﺩﻋﺎ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺑﺎ ﻭﺍﻗﻌﻴﺖ‬
‫ﻣﻨﻄﺒﻖ ﺍﺳﺖ‪:‬‬
‫ﻣﺤﻤﺪ ﺍﺯ ﻃﺎﻳﻔﺔ ﻗﺮﻳﺶ ﺑﻮﺩ‪ .‬ﻃﺎﻳﻔﺔ ﻗﺮﻳﺶ ﻳﻜﻲ ﺍﺯ ﻃﻮﺍﻳﻒ ﺛﺮﻭﺗﻤﻨﺪ ﻭ ﺑﺎﻧﻔﻮﺫ ﺟﺰﻳﺮﺓﺍﻟﻌﺮﺏ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻃﺎﻳﻔﻪ‬
‫ﻣﺒﺎﺷﺮ ﻛﻌﺒﻪ )ﺧﺎﻧﻪﺍﻱ ﻛﻪ ﺑﺖﻫﺎﻳﻲ ﺑﺮﺍﻱ ﭘﺮﺳﺘﺶ ﺩﺭ ﺁﻥ ﻧﮕﻬﺪﺍﺭﻱ ﻣﻲﺷﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﺗﺼﺮﻑ ﺁﻥ ﺑﺪﺳﺖ ﻟﺸﻜﺮﻳﺎﻥ‬
‫ﻣﺤﻤﺪ »ﺧﺎﻧﺔ ﺧﺪﺍ« !!! ﺷﺪ( ﺑﻮﺩ‪ .‬ﺩﺍﺷﺘﻦ ﻣﻘﺎﻡ ﻣﺒﺎﺷﺮﺕ ﻛﻌﺒﻪ ﺍﺯ ﺍﻫﻤﻴﺘﻲ ﺑﺴﻴﺎﺭ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪ ،‬ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻋﺘﺒﺎﺭ ﻭ ﺷﻬﺮﺕ‬
‫ﺑﻬﻤﺮﺍﻩ ﺩﺍﺷﺖ‪ .‬ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻧﻔﻮﺫ ﺍﺑﻮﻃﺎﻟﺐ ﺑﻌﻨﻮﺍﻥ ﻣﺒﺎﺷﺮ ﻛﻌﺒﻪ ﺁﻧﻘﺪﺭ ﺯﻳﺎﺩ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﻃﻮﻝ ﺣﻴﺎﺗﺶ ﻛﺴﻲ ﺟﺮﺃﺕ‬
‫ﻧﺪﺍﺷﺖ ﺑﺎ ﻣﺤﻤﺪ ﺩﺭﮔﻴﺮ ﺷﻮﺩ‪ ،‬ﻫﺮ ﭼﻨﺪ ﻛﻪ ﺧﻮﺩ ﺍﺑﻮﻃﺎﻟﺐ ﺣﺮﻓﻬﺎﻱ ﻣﺤﻤﺪ ﺭﺍ ﺟﺪﻱ ﻧﮕﺮﻓﺖ ﻭ ﺑﻪ ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩ‪،‬‬
‫ﻋﻠﻴﺮﻏﻢ ﺍﻳﻦ ﺗﺎ ﺯﻣﺎﻧﻲ ﻛﻪ ﺯﻧﺪﻩ ﺑﻮﺩ ﺍﺯ ﻣﺤﻤﺪ ﺣﻤﺎﻳﺖ ﻧﻤﻮﺩ‪ .‬ﻃﺎﻳﻔﺔ ﻣﺤﻤﺪ ﺑﺎ ﺩﺍﺷﺘﻦ ﭼﻨﻴﻦ ﻣﻮﻗﻌﻴﺘﻲ )ﻣﺒﺎﺷﺮﺕ ﻛﻌﺒﻪ(‬
‫ﺷﺎﻫﺮﺍﻩ ﺍﻗﺘﺼﺎﺩ ﻛﻌﺒﻪ ﺭﺍ ﻛﻪ ﻣﺤﻞ ﺁﻣﺪﻭﺭﻓﺖ ﺯﻭﺍﺭ ﻭ ﺗﺠﺎﺭ ﺑﻮﺩ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ ﺩﺭ ﺯﻣﻴﻨﺔ ﺗﺠﺎﺭﺕ ﻧﻴﺰ‬
‫ﻓﻌﺎﻝ ﺑﻮﺩﻧﺪ‪ .‬ﺧﺎﻧﻮﺍﺩﺓ ﻣﺤﻤﺪ ﺍﺯ ﺍﻳﻦ ﻧﻌﻤﺘﻲ ﻛﻪ ﻛﻌﺒﻪ ﺑﺮﺍﻱ ﻃﺎﻳﻔﺔ ﻗﺮﻳﺶ ﺑﻬﻤﺮﺍﻩ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﺑﻲﺑﻬﺮﻩ ﻧﺒﻮﺩ‪.‬‬
‫ﻣﺤﻤﺪ ﺩﺭ ﺧﺎﻧﻮﺍﺩﺓ ﺑﺰﺭﮔﻲ ﺑﺪﻧﻴﺎ ﺁﻣﺪ ﻭ ﺑﺰﺭﮒ ﺷﺪ‪ .‬ﻋﻤﻮﻫﺎﻱ ﻣﺤﻤﺪ ـ ﺍﺑﻮﻃﺎﻟﺐ‪ ،‬ﺑﻨﻲ ﺍﻋﻤﺎﻡ‪ ،‬ﻋﺒﺎﺱ‪ ،‬ﺍﺑﻮ ﻟﻬﺐ ـ‬
‫ﺷﺨﺼﻴﺘﻬﺎﻱ ﻣﺘﻤﻜﻦ ﻭ ﺛﺮﻭﺗﻤﻨﺪﻱ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﻣﻮﻗﻌﻴﺖ ﺍﺟﺘﻤﺎﻋﻲ ﺍﻗﺘﺼﺎﺩﻱ ﻣﺤﻤﺪ‪,‬ﺧﺎﻧﻮﺍﺩﻩ ﺍﺵ ﻭ ﺳﺮﺍﻥ ﺍﺻﻠﻲ ﺍﺳﻼﻡ‬

‫ﻣﺤﻤﺪ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺵ ﻭ ﻫﻤﻴﻨﻄﻮﺭ ﺧﹸﻠﻔﺎ ﻭ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺩﺭ ﺗﻘﺴﻴﻤﺎﺕ ﺍﺟﺘﻤﺎﻋﻲ ﺁﻥ ﺯﻣﺎﻥ ﻣﺘﻌﻠﻖ ﺑﻪ ﻃﺒﻘﻪ ﺩﺍﺭﺍ ﻭ‬
‫ﺛﺮﻭﺗﻤﻨﺪ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺤﻤﺪ ﺍﺯ ﻃﺎﻳﻔﻪ ﻗﺮﻳﺶ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻃﺎﻳﻔﻪ ﺍﺯ ﻃﻮﺍﻳﻒ ﻗﺪﺭﺗﻤﻨﺪ ﻭ ﺛﺮﻭﺗﻤﻨﺪ ﺁﻥ ﺯﻣﺎﻥ ﻋﺮﺑﺴﺘﺎﻥ ﺑﺸﻤﺎﺭ‬
‫ﻣﻲﺁﻣﺪ‪ .‬ﺍﻳﻦ ﻣﻮﻗﻌﻴﺖ ﺑﻪ ﻣﺤﻤﺪ ﺍﻣﻜﺎﻥ ﻣﻴﺪﺍﺩ ﺑﺎ ﺳﺮﺍﻥ ﻗﺒﺎﻳﻞ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺷﺘﻪ ﻭ ﺑﺎ ﺑﺰﺭﮔﺎﻥ ﻧﺸﺴﺖ ﻭ ﺑﺮﺧﺎﺳﺖ ﻛﻨﺪ‪.‬‬
‫ﺳﻔﺮﻫﺎﻱ ﺗﺠﺎﺭﺗﻲ ﻛﻪ ﻣﺤﻤﺪ ﺑﺎ ﻋﻤﻮﻳﺶ ﺍﻧﺠﺎﻡ ﻣﻴﺪﺍﺩ ﺍﻭ ﺭﺍ ﺩﺭ ﻛﺎﺭ ﺗﺠﺎﺭﺕ ﺁﻧﻘﺪﺭ ﻣﺎﻫﺮ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﺧﺪﻳﺠﻪ ﺍﻭ ﺭﺍ ﺩﺭ‬
‫ﺳﻦ ﺑﻴﺴﺖ ﺳﺎﻟﮕﻲ ﻣﺴﺌﻮﻝ ﻣﻌﺎﻣﻼﺕ ﺗﺠﺎﺭﻱ ﺧﻮﺩ ﻛﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺳﻦ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﺳﺎﻟﮕﻲ ﺑﺎ ﺧﺪﻳﺠﻪ ﻛﻪ ﭼﻬﻞ ﺳﺎﻝ‬
‫ﺩﺍﺷﺖ ﺍﺯﺩﻭﺍﺝ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺑﻪ ﺛﺮﻭﺕ ﻛﻼﻥ ﺧﺪﻳﺠﻪ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻭ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺁﻧﺰﻣﺎﻥ ﻋﺮﺑﺴﺘﺎﻥ‬
‫ﺑﻮﺩ‪ ,‬ﺩﺳﺖ ﭘﻴﺪﺍ ﻣﻴﻜﻨﺪ‪ .‬ﺍﺯ ﺁﻧﺰﻣﺎﻥ ﺛﺮﻭﺕ ﺧﺪﻳﺠﻪ ﻧﻴﺰ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﺤﻤﺪ ﻛﻪ ﺍﺯ ﺟﺎﻳﮕﺎﻩ ﻗﺒﻴﻠﻪ ﺍﺵ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪﻩ‬
‫‪6‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﺑﻮﺩ‪ ,‬ﺍﺿﺎﻓﻪ ﻣﻴﺸﻮﺩ‪ .‬ﺍﻛﻨﻮﻥ ﺩﻳﮕﺮ ﻣﺤﻤﺪ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﻭ ﺛﺮﻭﺕ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺗﺎ ﺯﻣﺎﻥ ﻓﻮﺗﺶ ﺟﺰﻭ‬
‫‪3‬‬
‫ﻣﺮﺩﺍﻥ ﺛﺮﻭﺗﻤﻨﺪ ﻭ ﺑﺎ ﻧﻔﻮﺫ ﻋﺮﺑﺴﺘﺎﻥ ﺑﺸﻤﺎﺭ ﻣﻲ ﺁﻣﺪ‪ .‬ﻣﺤﻤﺪ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺧﺪﻳﺠﻪ ﺑﺎ ﺩﺧﺘﺮ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﺍﺳﻢ ﻋﺎﻳﺸﻪ‬
‫ﺍﺯﺩﻭﺍﺝ ﻣﻴﻜﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺛﺮﻭﺕ ﺑﻴﺸﻤﺎﺭ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﻧﻴﺰ ﺗﺤﺖ ﻛﻨﺘﺮﻭﻝ ﻣﻴﮕﻴﺮﺩ‪ .‬ﺑﺎ ﺑﻪ ﻫﻤﺴﺮﻱ ﮔﺮﻓﺘﻦ ﺩﺧﺘﺮ ﻋﻤﺮ‪,‬‬
‫ﻣﺤﻤﺪ ﺑﻪ ﺛﺮﻭﺕ ﻭ ﻧﻔﻮﺫ ﻭ ﺍﻋﺘﺒﺎﺭ ﻋﻤﺮ ﻧﻴﺰ ﺩﺳﺖ ﻣﻲ ﻳﺎﺑﺪ‪ .‬ﻋﺜﻤﺎﻥ ﻳﻜﻲ ﺍﺯ ﺛﺮﻭﺗﻤﻨﺪﺗﺮﻳﻦ ﻣﺮﺩﺍﻥ ﻃﺎﻳﻔﻪ ﺑﻨﻲ ﺍﻣﻴﻪ ﺑﻮﺩ ﻛﻪ‬
‫ﻣﺤﻤﺪ ﺩﻭ ﺗﺎ ﺍﺯ ﺩﺧﺘﺮﻫﺎﻱ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻧﺎﻣﻬﺎﻱ ﺭﻗﻴﻪ ﻭ ﺍﻡ ﻛﻠﺜﻮﻡ ﺑﻪ ﺍﺯﺩﻭﺍﺟﺶ ﺩﺭ ﻣﻲ ﺁﻭﺭﺩ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻣﻼﻙ ﻭ‬
‫ﺛﺮﻭﺕ ﺧﺪﻳﺠﻪ‪ ,‬ﻣﺤﻤﺪ ﭘﺲ ﺍﺯ ﻣﺮﮔﺶ ﺍﻣﻼﻙ ﻭ ﺯﻣﻴﻨﻬﺎﻱ ﺧﺼﻮﺻﻲ ﺯﻳﺮ ﺭﺍ ﺑﺠﺎﻱ ﻣﻴﮕﺬﺍﺭﺩ‪:‬‬
‫‪1‬ـ ﻭﺭﻗﻪ ‪2‬ـ ﺩﻻﻝ‪ 3‬ـ ﺍﻋﻮﺍﻑ ‪ 4‬ـ ﺻﺎﻓﻴﻪ ‪ 5‬ـ ﺷﻴﺐ ‪ 6‬ـ ﺣﻨﺎ ‪ 7‬ـ ﻭﻃﻴﺢ ‪ 8‬ـ ﺷﺮﺑﻪ ﺍﻡ ﺍﺑﺮﺍﻫﻴﻢ ‪ 9‬ـ ﺳﻼﻃﻢ‪.‬‬
‫ﻋﻠﻲ ﭘﺴﺮ ﻋﻤﻮﻱ ﻣﺤﻤﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻓﺎﻃﻤﻪ )ﺩﺧﺘﺮ ﻣﺤﻤﺪ( ﺩﺍﻣﺎﺩ ﻭﻱ ﻧﻴﺰ ﺷﺪ‪ ،‬ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ‬
‫ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻋﺮﺑﺴﺘﺎﻥ ﺑﻮﺩ‪ .‬ﺍﺑﻮﺑﻜﺮ‪ ,‬ﻋﺜﻤﺎﻥ‪ ,‬ﻋﻤﺮ ﻭ ﻋﻠﻲ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﻭ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﻣﺤﻤﺪ ﺑﻪ »ﺧﻼﻓﺖ«‬
‫ﺭﺳﻴﺪﻧﺪ‪ ,‬ﺛﺮﻭﺗﻤﻨﺪ ﻭ ﺩﺍﺭﺍﻱ ﺑﺮﺩﮔﺎﻥ ﺯﻳﺎﺩﻱ ﺑﻮﺩﻧﺪ‪.‬‬
‫‪ .1‬ﻋﺜﻤﺎﻥ ﺑﻌﺪ ﺍﺯ ﻣﺮﮔﺶ ﻳﻜﺼﺪ ﻫﺰﺍﺭ ﺩﻳﻨﺎﺭ ﻃﻼ‪ ,‬ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﺩﺭﻫﻢ ﻭﺟﻪ ﻧﻘﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺳﺒﻬﺎ ﻭ‬
‫ﺷﺘﺮﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺑﺠﺎﻱ ﮔﺬﺍﺷﺖ‪ .‬ﺑﻬﺎﻱ ﺍﻣﻼﻙ ﻭ ﺍﺭﺍﺿﻲ ﻭﻱ ﺑﺎﻟﻎ ﺑﺮ ﺩﻭﻳﺴﺖ ﻫﺰﺍﺭ ﺩﻳﻨﺎﺭ ﺁﻧﺰﻣﺎﻥ‬
‫ﺗﺨﻤﻴﻦ ﺯﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ .2‬ﻋﻠﻲ ﺩﺭ ﺷﻬﺮ ﻳﻨﺒﻊ ﺍﺭﺍﺿﻲ ﻭ ﺍﻣﻼﻙ ﭘﺮ ﺍﺭﺯﺷﻲ ﺩﺍﺷﺖ ﻭ ﺻﺎﺣﺐ ﻧﺨﻠﺴﺘﺎﻧﻲ ﺑﻮﺩ ﻛﻪ ﺳﺎﻻﻧﻪ ﭼﻬﻞ‬
‫ﻫﺰﺍﺭ ﺩﻳﻨﺎﺭ ﺩﺭﺁﻣﺪ ﺩﺍﺷﺖ‪.‬‬
‫‪ .3‬ﺍﻣﻴﻪ ﺑﻦ ﺍﺑﻮ ﺻﻠﺖ ﭘﺴﺮ ﺧﺎﻟﻪ ﻣﺤﻤﺪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﻣﺸﺎﻫﻴﺮ ﺣُﻨﻔﺎ ﺑﺸﻤﺎﺭ ﻣﻲ ﺁﻣﺪ‪.‬‬
‫‪ .4‬ﺯﺑﻴﺮ ﺑﻦ ﺍﻭﺍﻡ ﭘﺴﺮ ﻋﻤﻪ ﻣﺤﻤﺪ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻋﺮﺑﺴﺘﺎﻥ ﺑﻮﺩ ﻛﻪ ﺍﻣﻮﺍﻟﺶ ﺭﺍ ﺑﻪ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ‬
‫ﺩﻳﻨﺎﺭ ﺗﺨﻤﻴﻦ ﺯﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻭ ﻫﺰﺍﺭ ﻏﻼﻡ ﻭ ﻫﺰﺍﺭ ﻛﻨﻴﺰ ﻭ ﻫﺰﺍﺭ ﺍﺳﺐ ﺩﺍﺷﺖ‪ ,‬ﺩﺭ ﻣﺪﻳﻨﻪ ﺩﺍﺭﺍﻱ ﻳﺎﺯﺩﻩ ﺧﺎﻧﻪ‬
‫ﺑﻮﺩ ﻭ ﺍﻣﻼﻙ ﻭ ﺧﺎﻧﻪ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻧﻴﺰ ﺩﺭ ﺑﺼﺮﻩ‪ ,‬ﻛﻮﻓﻪ‪ ,‬ﻓﻄﺎﻁ ﻭ ﺍﺳﻜﻨﺪﺭﻳﻪ ﺩﺍﺷﺖ‪.‬‬
‫‪ .5‬ﺍﺯ ﺩﻳﮕﺮ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﻣﻴﺘﻮﺍﻥ ﺑﻪ ﻋﺒﺪﺍﻟﺮﺣﻤﺎﻥ ﺑﻦ ﻋﻮﻑ ﻭ ﻃﻠﻌﻪ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻛﻪ ﻫﺮ ﺩﻭﻱ ﺁﻧﺎﻥ ﺍﺯ‬
‫ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻭ ﻣﻘﺘﺪﺭﺍﻥ ﺯﻣﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻣﻮﺭﺧﻴﻦ ﺛﺮﻭﺕ ﻋﺒﺪﺍﻟﺮﺣﻤﺎﻥ ﺭﺍ ﻫﺰﺍﺭ ﺷﺘﺮ‪ ,‬ﻫﺰﺍﺭ ﺍﺳﺐ‪ ,‬ﺩﻩ ﻫﺰﺍﺭ‬
‫ﮔﻮﺳﻔﻨﺪ‪ ,‬ﭘﻨﺞ ﻫﺰﺍﺭ ﺑﺮﺩﻩ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﻃﻠﻌﻪ ﻓﻘﻂ ﺍﺯ ﻣﻠﻜﺶ ﺩﺭ ﺑﻴﻦ ﺍﻟﻨﻬﺮﻳﻦ ﻛﻪ ﻣﺤﺼﻮﻝ ﻏﻠﻪ‬
‫ﺩﺍﺷﺖ ﺭﻭﺯﺍﻧﻪ ﻫﺰﺍﺭ ﺩﻳﻨﺎﺭ ﺩﺭﺁﻣﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﻫﻤﻴﻦ ﻃﻮﺭ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﻴﻜﻨﻴﺪ ﻣﺤﻤﺪ ﻭ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﻭ ﺁﻧﺎﻧﻲ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﺑﻪ ﺍﺳﻼﻡ ﺭﻭﻱ ﺁﻭﺭﺩﻧﺪ‪ ,‬ﺍﺯ‬
‫ﻃﺒﻘﺎﺕ ﺍﺷﺮﺍﻑ ﻭ ﺛﺮﻭﺗﻤﻨﺪ ﺟﺎﻣﻌﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺁﻧﺎﻥ ﺑﻌﺪ ﺍﺯﮔﺮﻭﻳﺪﻥ ﺑﻪ ﺍﺳﻼﻡ ﻧﻪ ﻓﻘﻂ ﺛﺮﻭﺗﺸﺎﻥ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻧﺪﺍﺩﻧﺪ ﻭ ﺍﺯ ﺑﺮﺩﻩ‬
‫ﻫﺎﻳﺸﺎﻥ ﻛﻢ ﻧﺸﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﻌﺪ ﺍﺯ ﺑﻪ ﺣﻜﻮﻣﺖ ﺭﺳﻴﺪﻥ ﻫﻤﻴﻦ »ﺩﻳﻦ ﺣﺎﻣﻲ ﻣﺴﺘﻌﻀﻔﻴﻦ !« ﻛﻪ ﺗﺎﺯﻩ ﺗﻮﺍﻧﺴﺘﻪ ﺑﻮﺩ ﺟﺎﻧﺒﺪﺍﺭﻱ‬
‫ﺧﻮﺩ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﻧﺎﻥ ﺛﺎﺑﺖ ﻛﻨﺪ‪ ,‬ﺑﻪ ﺛﺮﻭﺗﺸﺎﻥ ﻧﻴﺰ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪ .‬ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻭ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺯﻣﺎﻧﻲ ﺣﺎﺿﺮ ﻣﻴﺸﺪﻧﺪ ﻣﺴﻠﻤﺎﻥ‬
‫ﺷﻮﻧﺪ ﻛﻪ ﺧﺎﻃﺮ ﺟﻤﻊ ﺷﺪﻩ ﺑﺎﺷﻨﺪ ﻣﺬﻫﺐ ﺟﺪﻳﺪ ﻗﺼﺪ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻥ ﺛﺮﻭﺗﺸﺎﻥ ﺭﺍ ﻧﺪﺍﺭﺩ ﻭ ﻧﻤﻲ ﺧﻮﺍﻫﺪ ﺑﺮﺩﮔﺎﻧﺸﺎﻥ ﺭﺍ ﺑﺮ‬

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‫ﻋﺎﻳﺸﻪ ﻓﻘﻂ ﻫﻔﺖ ﺳﺎﻝ ﺳﻦ ﺩﺍﺷﺖ‪ ,‬ﺑﻪ ﺩﻟﻴﻞ ﺳﻦ ﻛﻢ‪ ,‬ﺑﻌﺪ ﺍﺯ ﻋﻘﺪ ﺩﻭ ﺳﺎﻝ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭﺵ ﻣﺎﻧﺪ‪ ,‬ﻭ ﺩﺭ ﺳﻦ ﻧﻪ ﺳﺎﻟﮕﻲ ﺑﻪ ﺧﺎﻧﻪ ﺷﻮﻫﺮ‬
‫ﺭﻓﺖ‪ .‬ﺑﻪ ﻗﻮﻝ ﺍﺑﻮﺑﻜﺮ ﻋﺎﻳﺸﻪ ﺑﺎ ﻋﺮﻭﺳﻚ ﺑﻐﻠﺶ ﺑﻪ ﺧﺎﻧﻪ ﺷﻮﻫﺮ ﺭﻓﺖ‪.‬‬
‫‪7‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﻋﻠﻴﻪ ﺁﻧﺎﻥ ﺑﺸﻮﺭﺍﻧﺪ‪ .‬ﻣﺤﻤﺪ ﺩﺭ ﭼﻨﺪﻳﻦ ﻧﻮﺑﺖ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺘﻬﺎﻱ ﻣﺨﺘﻠﻒ ﺑﻪ ﺁﻧﺎﻥ ﺑﺎ ﺁﻳﻪ ﻫﺎﻳﺶ ﺗﻀﻤﻴﻦ ﻣﻴﺪﻫﺪ ﻛﻪ ﻣﺬﻫﺒﺶ‬
‫ﺳﺮ ﺩﻋﻮﺍ ﺑﺎ ﺁﻧﺎﻥ ﺭﺍ ﻧﺪﺍﺭﺩ ﻭ ﺑﺮ ﻋﻜﺲ ﺩﻳﻨﺶ ﺑﺮﺍﻱ ﺣﻔﺎﻇﺖ ﺍﺯ ﻣﺎﻝ ﻭ ﺛﺮﻭﺕ ﺁﻧﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﺷﻮﺭﻱ ﺁﻳﻪ ‪ 19‬ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻛﺎﺭ ﺑﻨﺪﮔﺎﻧﺶ ﺑﺎﺭﻳﻚ ﺑﻴﻦ ﺍﺳﺖ‪ ,‬ﻫﺮ ﻛﺲ ﺭﺍ ﻛﻪ‬
‫ﺑﺨﻮﺍﻫﺪ ﺭﻭﺯﻱ ﻣﻴﺪﻫﺪ ﻭ ﺍﻭﺳﺖ ﺗﻮﺍﻧﺎﻱ ﭘﻴﺮﻭﺯﻣﻨﺪ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻧﺤﻞ ﺁﻳﻪ ‪ 75‬ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻣﺜﻠﻲ ﻣﻴﺰﻧﺪ‪.‬‬
‫ﺑﻴﻦ ﺑﺮﺩﻩ ﺍﻱ ﻣﻤﻠﻮﻙ )ﺑﺮﺩﻩ( ﻛﻪ ﻗﺪﺭﺕ ﺑﺮ ﻫﻴﭻ ﻛﺎﺭﻱ ﻧﺪﺍﺭﺩ ﻭ ﺑﻴﻦ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺳﻮﻱ ﺧﻮﻳﺶ ) ﺧﺪﺍ ( ﺑﻪ ﺍﻭ‬
‫ﺭﻭﺯﻱ ﻧﻴﻜﻮﻱ ﺑﺨﺸﻴﺪﻩ ﺍﻳﻢ ﻭ ﺍﺯ ﺍﻭ ﻫﻤﺎﻥ ﭘﻨﻬﺎﻥ ﻭ ﺁﺷﻜﺎﺭ ﻣﻲ ﺑﺨﺸﺪ‪ ،‬ﺁﻳﺎ ﺍﻳﻦ ﺩﻭ ﺑﺮﺍﺑﺮﻧﺪ؟ ﺳﭙﺎﺱ ﺧﺪﺍﻭﻧﺪ ﺭﺍ‪،‬‬
‫ﺁﺭﻱ ﺑﻴﺸﺘﺮﻳﻨﺸﺎﻥ ﺩﺭ ﻧﻤﻲ ﻳﺎﺑﻨﺪ‪ .‬ﺑﺮﺍﺑﺮ ﻧﺒﻮﺩﻥ ﺍﻳﻦ ﺩﻭ ) ﺑﺮﺩﻩ ﻭ ﺻﺎﺣﺐ ﺑﺮﺩﻩ ( ﺭﺍ ﻣﺎ ﻫﻢ ﻣﻴﺒﻴﻨﻴﻢ‪ ،‬ﺍﻣﺎ ﺑﺎﺭﻳﻚ ﺑﻴﻨﻲ ﺧﺪﺍ‬
‫ﺩﺭ ﺍﻳﻦ ﻗﻀﻴﻪ ﻛﺠﺎ ﺍﺳﺖ ؟ ﺍﻳﻦ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺏ ﺧﺪﺍ ﻗﺒﻞ ﺍﺯ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻥ ﻣﻮﺭﺩ ﻟﻄﻒ ﺧﺪﺍ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﺩﺍﺭﺍﻱ‬
‫ﺍﻣﻮﺍﻝ ﻭ ﺑﺮﺩﮔﺎﻥ ﻓﺮﺍﻭﺍﻥ ﻫﺴﺘﻨﺪ! ﺣﺎﻻ ﻧﻴﺰ ﺍﺯ ﺯﺑﺎﻥ ﻣﺤﻤﺪ ﺑﻪ ﺁﻧﺎﻥ ﺍﻃﻤﻴﻨﺎﻥ ﺧﺎﻃﺮ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ ﻛﻪ ﺍﮔﺮ ﻣﺴﻠﻤﺎﻥ ﺷﻮﻳﺪ ﺧﺪﺍ‬
‫ﺑﺎﺭﻳﻚ ﺑﻴﻦ ﺍﺳﺖ ﻭ ﻫﻮﺍﻱ ﺷﻤﺎ ﺭﺍ ﺩﺍﺭﺩ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﺭﺍﻫﺎﻱ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻥ ﺑﺮ ﺛﺮﻭﺕ ﺁﻧﺎﻥ ﻏﻨﺎﺋﻢ ﻭ ﺍﺳﻴﺮﺍﻥ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﺩﺭ ﺟﻨﮕﻬﺎ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺑﻴﻦ ﻟﺸﻜﺮ ﻭ‬
‫ﺳﺮ ﻟﺸﻜﺮﺍﻥ ﻭ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺗﻘﺴﻴﻢ ﻣﻴﺸﺪ‪ 4.‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺗﻘﺴﻴﻤﺎﺕ ﻧﺎﺑﺮﺍﺑﺮ ﻭ ﺑﺮ ﺍﺳﺎﺱ ﺧﻮﺍﺳﺖ ﺳﺮﺍﻥ ﻭ ﺑﻮﻳﮋﻩ ﻣﺤﻤﺪ ﺗﻌﻴﻴﻦ‬
‫ﻣﻴﺸﺪ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺑﻪ ﺗﺼﻤﻴﻢ ﻣﺤﻤﺪ ﻏﻨﺎﺋﻢ »ﺟﻨﮓ ﻫﻮﺯﺍﻥ« ﺑﺮﺍﻱ ﺟﻠﺐ ﻧﻈﺮ ﻭ ﭘﺸﺘﻴﺒﺎﻧﻲ ﺍﺷﺮﺍﻑ »ﺑﻨﻲ ﺍﻣﻴﻪ« ﺑﻪ ﺍﺑﻮﺳﻔﻴﺎﻥ‬
‫ﺩﺷﻤﻦ ﺩﺭﺟﻪ ﻳﻚ ﺍﺳﻼﻡ‪ ,‬ﺑﺎ ﺩﻭ ﭘﺴﺮﺵ ﻳﺰﻳﺪ ﻭ ﻣﻌﺎﻭﻳﻪ ﺩﺍﺩﻩ ﺷﺪ‪ .‬ﻫﺮ ﻛﺪﺍﻡ ﺻﺪ ﺷﺘﺮ ﻭ ﭼﻬﻞ ﻛﻴﻠﻮ ﻧﻘﺮﻩ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺩﻫﻜﺪﻩ‬
‫ﻓﺪﻙ ﺑﺎ ﺗﻤﺎﻡ ﻛﺸﺘﺰﺍﺭﻫﺎﻳﺶ ﭘﺲ ﺍﺯ ﺗﺼﺮﻑ ﺑﻪ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺶ ﺍﺳﻼﻡ‪ ,‬ﺍﺯ ﻃﺮﻑ ﻣﺤﻤﺪ ﻳﻜﺠﺎ ﺑﻪ ﺩﺧﺘﺮﺵ ﻓﺎﻃﻤﻪ ﺑﺨﺸﻴﺪﻩ‬
‫ﺷﺪ‪ .‬ﻣﺤﻤﺪ ﺑﻪ ﺍﻋﺘﺮﺍﺽ ﺳﺮﺑﺎﺯﺍﻥ ﻣﺒﻨﻲ ﺑﺮ ﻧﺎﻋﺎﺩﻻﻧﻪ ﺑﻮﺩﻥ ﺍﻳﻦ ﺗﺼﻤﻴﻢ ﺍﻋﺘﻨﺎﺋﻲ ﻧﻜﺮﺩ‪.‬‬
‫ﺣﺎﻻ ﺑﺎ ﺍﻳﻦ ﺁﺷﻨﺎﻳﻲ ﻧﺴﺒﻲ ﻛﻪ ﺍﺯ ﺍﻭﺿﺎﻉ ﺍﻗﺘﺼﺎﺩﻱ‪ ,‬ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺳﻴﺎﺳﻲ ﺩﻭﺭﺍﻥ ﭘﻴﺪﺍﻳﺶ ﺍﺳﻼﻡ ﭘﻴﺪﺍ ﻛﺮﺩﻳﻢ ﻭ‬
‫ﻫﻤﭽﻨﻴﻦ ﺑﺎ ﺷﻨﺎﺧﺘﻲ ﻛﻪ ﺍﺯ ﻭﺿﻌﻴﺖ ﻣﺎﻟﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﻣﺤﻤﺪ ﻭ ﺧﺎﻧﺪﺍﻧﺶ ﻭ ﺩﻳﮕﺮ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻳﻢ‪ ,‬ﺑﺒﻴﻨﻴﻢ‬
‫ﺁﻳﺎ ﺍﺳﻼﻡ ﺑﺎ ﺩﺍﺷﺘﻦ ﭼﻨﻴﻦ ﺭﻫﺒﺮﻱ ﻭ ﺳﺮﺩﻣﺪﺍﺭﺍﻧﻲ ﭼﮕﻮﻧﻪ ﻣﻲ ﺧﻮﺍﺳﺘﻪ )ﺑﻪ ﺍﺩﻋﺎﻱ ﺑﻌﻀﻲ ﻫﺎ( ﺟﺎﻣﻌﺔ ﺑﻲ ﻃﺒﻘﻪ ﺗﻮﺣﻴﺪﻱ ﺭﺍ‬
‫ﺑﻪ ﻭﺟﻮﺩ ﺑﻴﺎﻭﺭﺩ؟ ﺑﺒﻴﻨﻴﻢ ﺁﻳﺎ ﺍﺳﻼﻡ ﺣﺎﻓﻆ ﻣﻨﺎﻓﻊ ﻃﺒﻘﻪ ﺗﻬﻲ ﺩﺳﺘﺎﻥ ﺍﺳﺖ ﻳﺎ ﺧﻴﺮ‪ ،‬ﺣﺎﻣﻲ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺁﻧﺰﻣﺎﻥ ﻭ ﺳﺮﻣﺎﻳﻪ‬
‫ﺩﺍﺭﺍﻥ ﺍﻣﺮﻭﺯ ؟ ﺑﺒﻴﻨﻴﻢ ﺁﻳﺎ ﺍﺳﻼﻡ ﺩﻳﻦ ﻗﻴﺎﻡ ﻛﻨﻨﺪﮔﺎﻥ ﻋﻠﻴﻪ ﺑﺮﺩﻩ ﺩﺍﺭﻱ ﺑﻮﺩ؟ ﺁﻳﺎ ﻣﺤﻤﺪ ﻭ ﺑﺎﻗﻲ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺑﺎ ﺩﺍﺷﺘﻦ ﺁﻧﻬﻤﻪ‬
‫ﺑﺮﺩﻩ ﻭ ﺛﺮﻭﺕ‪ ,‬ﻣﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﺭﻫﺒﺮ ﺗﻬﻲ ﺩﺳﺘﺎﻥ ﺑﺮﺍﻱ ﻧﺠﺎﺕ ﺍﺯ ﻳﻮﻍ ﺳﺘﻢ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﺑﺎﺷﻨﺪ؟ ﺑﻄﻮﺭ ﻳﻘﻴﻴﻦ ﺧﻴﺮ‪ .‬ﺍﺳﻼﻡ ﺣﺎﻣﻲ‬
‫ﻃﺒﻘﺎﺕ ﺗﻬﻲ ﺩﺳﺖ ﻧﺒﻮﺩ ﻭ ﻧﻴﺴﺖ‪ ,‬ﺑﺮﻋﻜﺲ ﺍﺳﺘﺜﻤﺎﺭ ﺗﻬﻲ ﺩﺳﺘﺎﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﺭﺍ ﺗﻮﺟﻴﻪ ﻭ ﺁﻥ ﺭﺍ ﻣﺸﻴﺘﻲ ﺍﻟﻬﻲ‬
‫ﻣﻴﺪﺍﻧﺪ‪ .‬ﺑﺮﺍﺑﺮﻱ ﺩﺭ ﺍﺳﻼﻡ ﺷﻌﺎﺭﻱ ﺍﺳﺖ ﻛﻪ ﺍﺳﺎﺳﺎ ﭘﺎﻳﻪ ﻣﺎﺩﻱ ﻧﺪﺍﺭﺩ ﻭ ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﻃﺮﺣﻲ ﺑﺮﺍﻱ ﺯﻧﺪﮔﻲ ﺑﺮﺍﺑﺮ ﺑﺮ ﺭﻭﻱ‬
‫ﺯﻣﻴﻦ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺷﻌﺎﺭ‪ ,‬ﺷﻌﺎﺭﻱ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪ ,‬ﺑﺮﺩﻩ ﻭ ﺑﺮﺩﻩ ﺩﺍﺭ ﺭﺍ ﻓﻘﻂ ﺩﺭ ﻣﺴﺠﺪ ﺑﺮﺍﻱ ﻧﻤﺎﺯ ﮔﺬﺍﺭﺩﻥ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ‬
‫ﻣﻴﺪﻫﺪ‪ ,‬ﺧﺎﺭﺝ ﺍﺯ ﻣﺴﺠﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﺑﺮ ﻧﻤﻴﺪﺍﻧﺪ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﺁﻳﻪ ‪ 32‬ﺁﻣﺪﻩ ﺍﺳﺖ ‪ ...‬ﻭ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺪﺍﻥ‬
‫ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﻱ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﺁﺭﺯﻭ ﻣﻜﻨﻴﺪ‪ .‬ﻣﺮﺩﺍﻥ ﺭﺍ ﺍﺯ ﻛﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺧﻮﻳﺶ ﺑﻬﺮﻩ ﺍﻱ‬
‫ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﻛﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺧﻮﻳﺶ ﺑﻬﺮﻩ ﺍﻱ ﻣﻌﻴﻴﻦ ﺍﺳﺖ ﻭ ﺍﺯ ﻓﻀﻞ ﺍﻟﻬﻲ ﺑﺨﻮﺍﻫﻴﺪ‪ ,‬ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ‬
‫ﺁﮔﺎﻩ ﺍﺳﺖ‪ .‬ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ‪ ,‬ﺍﺳﻼﻡ ﺣﺘﻲ ﺁﺭﺯﻭﻱ ﺑﺮﺍﺑﺮﻱ ﺭﺍ ﺍﺯ ﺗﻬﻲ ﺩﺳﺘﺎﻥ ﻣﻴﮕﻴﺮﺩ‪ .‬ﺷﻌﺎﺭ ﺑﺮﺍﺑﺮﻱ ﺩﺭ ﺍﺳﻼﻡ ﺍﺯ ﺩﻭ ﺟﻨﺒﻪ‬

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‫ﺣﻤﻠﻪ ﻛﺮﺩﻥ ﺑﻪ ﻛﺎﺭﻭﺍﻧﻬﺎ ﻭ ﺩﻫﺎﺕ ﺩﻳﮕﺮﺍﻥ ﻭ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻥ ﻏﻨﻴﻤﺖ ﻭ ﺍﺳﻴﺮ ﺭﺳﻤﻲ ﻣﻮﺳﻮﻡ ﻭ ﻋﺎﺩﻱ ﺑﻮﺩ‪ ,‬ﻣﺤﻤﺪ ﺗﻨﻬﺎ ﺑﻪ ﺁﻥ ﺷﺮﻋﻴﺖ‬
‫ﺍﺳﻼﻣﻲ ﺩﺍﺩ‪ ,‬ﻭ ﺑﻪ ﺟﺎﻳﻲ ﻳﻚ ﭼﻬﺎﺭﻡ ﻛﻪ ﻗﺒﻸ ﻣﻮﺳﻮﻡ ﺑﻮﺩ ﻳﻚ ﭘﻨﺠﻢ ﺁﻧﺮﺍ ﻣﺘﻌﻠﻖ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻣﻲ ﺩﺍﻧﺴﺖ‪.‬‬
‫‪8‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﻣﻮﺭﺩﺳﻮﺀ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ :‬ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺗﻬﻲ ﺩﺳﺖ ﻭ ﻗﺸﺮ ﭘﺎﺋﻴﻦ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺳﻮﺭﻱ ﺑﺎ ﻃﺒﻘﻪ‬
‫ﺛﺮﻭﺗﻤﻨﺪ ﺁﺷﺘﻲ ﺩﻫﺪ‪ ,‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺗﻮﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ‪ .‬ﺍﮔﺮ ﺍﺳﻼﻡ ﻭﺍﻗﻌﹰﺎ ﻣﻜﺘﺒﻲ ﺑﺮﺍﺑﺮﻱ ﺧﻮﺍﻩ ﻭ ﻣﺨﺎﻟﻒ‬
‫ﺗﻀﺎﺩ ﺍﺟﺘﻤﺎﻋﻲ ﺑﻮﺩ‪ ,‬ﺑﻄﻮﺭ ﻳﻘﻴﻦ ﻫﻴﭽﮕﺎﻩ ﺍﺯ ﻃﺮﻑ ﺍﺷﺮﺍﻑ ﻭ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﺭ ﻓﻜﺮ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﻫﺴﺘﻨﺪ‪,‬‬
‫ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻭ ﭘﺸﺘﻴﺒﺎﻧﻲ ﻗﺮﺍﺭ ﻧﻤﻴﮕﺮﻓﺖ‪ ,‬ﻭ ﺍﺳﺎﺳﺄ ﺑﻨﻴﺎﻧﮕﺬﺍﺭ ﻭ ﺭﻫﺒﺮﺍﻥ ﺍﺻﻠﻲ ﺍﻳﻦ ﻣﻜﺘﺐ ﻫﻴﭽﮕﺎﻩ ﺍﺯ ﺍﺷﺮﺍﻑ ﻭ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ‬
‫ﻧﻤﻲﺑﻮﺩﻧﺪ‪ .‬ﺑﺮ ﺧﻼﻑ ﺍﺩﻋﺎﻱ ﺍﺳﻼﻡ ﺷﻨﺎﺳﺎﻥ ﻭ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﻲ‪ ,‬ﺍﺳﻼﻡ ﻧﻪ ﺑﺮ ﻋﻠﻴﻪ ﺗﻀﺎﺩ ﺍﺟﺘﻤﺎﻋﻲ ﻗﻴﺎﻡ ﻛﺮﺩﻩ ﻭ ﻧﻪ ﻫﻴﭽﮕﺎﻩ‬
‫ﺧﻮﺍﺳﺘﺎﺭ ﺟﺎﻣﻌﻪ ﺍﻱ ﺑﻲ ﻃﺒﻘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺗﻔﺎﻗﺈ ﺍﺳﻼﻡ ﻣﻜﺘﺒﻲ ﺍﺳﺖ ﻣﺪﺍﻓﻊ ﺟﺎﻣﻌﻪ ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺑﻪ ﻃﺒﻘﺎﺕ ﺍﺳﺘﺜﻤﺎﺭﮔﺮ ﻭ‬
‫ﺍﺳﺘﺜﻤﺎﺭ ﺷﻮﻧﺪﻩ ﻭ ﺍﺳﺘﺜﻤﺎﺭ ﻋﺪﻩ ﺍﻱ ﺑﻪ ﺩﺳﺖ ﻋﺪﻩ ﺍﻱ ﺩﻳﮕﺮ ﺭﺍ ﻣﺸﻴﺖ ﺍﻟﻬﻲ ﻣﻴﺪﺍﻧﺪ‪ .‬ﺑﻴﺎﺋﻴﺪ ﺑﺮﺍﻱ ﻳﻚ ﻟﺤﻈﻪ ﻫﻢ ﻛﻪ ﺷﺪﻩ‬
‫ﻓﺮﺽ ﻛﻨﻴﻢ‪ ,‬ﺍﺳﻼﻡ ﺣﺎﻣﻲ »ﻣﺴﺘﻌﻀﻌﻔﻴﻦ« ﺍﺳﺖ ﻭ ﻣﺨﺎﻟﻒ ﺍﺳﺘﺜﻤﺎﺭﮔﺮﺍﻥ ﻭ ﺷﻌﺎﺭ ﺑﺮﺍﺑﺮﻱ ﺭﺍ ﺟﺪﻱ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻼﻓﺎﺻﻠﻪ ﺍﻳﻦ ﺳﻮﺍﻟﻬﺎ ﭘﻴﺶ ﻣﻲ ﺁﻳﻨﺪ‪ ,‬ﻣﻜﺘﺒﻲ ﻛﻪ ﻗﺪﻣﺖ ﺍﺣﻜﺎﻣﺶ ﺑﻪ ﻫﺰﺍﺭ ﻭ ﭼﻬﺎﺭ ﺻﺪ ﺳﺎﻝ ﻣﻴﺮﺳﺪ‪ ,‬ﭼﻪ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ‬
‫ﻣﺤﻤﺪ ﻭ ﭼﻪ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺗﺎ ﺑﻪ ﺍﻣﺮﻭﺯ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﭘﻴﺎﺩﻩ ﻭ ﺍﺟﺮﺍﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ,‬ﭼﺮﺍ ﺣﺘﻲ ﻳﻚ ﻣﻮﺭﺩ ﻫﻢ ﻛﻪ ﺷﺪﻩ ﻣﺎ ﺩﺭ ﻫﻴﭻ‬
‫ﻛﺠﺎﻱ ﺩﻧﻴﺎ ﻛﻪ ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻲ ﺩﺭ ﺁﻥ ﭘﻴﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ,‬ﺷﺎﻫﺪ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﻃﺒﻘﺎﺕ ﻧﻴﺴﺘﻴﻢ‪ ,‬ﻭ ﻳﺎ ﻣﺎ ﺣﺘﻲ ﺷﺎﻫﺪ‬
‫ﺑﺮﺩﺍﺷﺘﻦ ﮔﺎﻣﻲ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﻧﻴﺴﺘﻴﻢ؟ ﭼﺮﺍ ﻣﺎ ﺷﺎﻫﺪ ﺣﺘﻲ ﻣﺤﺪﻭﺩ ﻛﺮﺩﻥ ﺛﺮﻭﺗﻬﺎﻱ ﺑﻴﺸﻤﺎﺭ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻱ‬
‫ﻋﺮﺑﻲ ﻭ ﺩﻳﮕﺮ ﻧﻘﺎﻁ ﺩﻧﻴﺎ ﻧﻴﺴﺘﻴﻢ؟ ﻛﺎﺭﻱ ﻛﻪ ﺣﺘﻲ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﻛﺸﻮﺭﻫﺎﻱ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﻱ ﺍﺭﻭﭘﺎ ﺍﻧﺠﺎﻡ ﻣﻴﺸﻮﺩ‪ .‬ﭼﺮﺍ‬
‫ﺑﺎﻭﺟﻮﺩ ﺛﺮﻭﺗﻬﺎﻱ ﺑﻴﻜﺮﺍﻥ‪ ,‬ﻓﻘﺮ ﻭ ﮔﺮﺳﻨﮕﻲ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻱ ﺍﺳﻼﻣﻲ ﺑﻴﺪﺍﺩ ﻣﻴﻜﻨﺪ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺳﻮﺍﻟﻬﺎ ﻣﺸﺨﺺ ﺍﺳﺖ‪:‬‬
‫ﺍﺳﻼﻡ ﺍﺑﺰﺍﺭﻱ ﻛﺎﺭﺁﻣﺪ ﺩﺭ ﺩﺳﺖ ﻃﺒﻘﻪ ﻓﻮﻗﺎﻧﻲ ﺟﺎﻣﻌﻪ ﺑﺮﺍﻱ ﺩﺭ ﺑﻨﺪ ﻭ ﺑﻪ ﺍﺳﺎﺭﺕ ﻛﺸﻴﺪﻥ ﻃﺒﻘﻪ ﺗﺤﺘﺎﻧﻲ ﺟﺎﻣﻌﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﻴﺎﻧﮕﺬﺍﺭ ﻭ ﺭﻫﺒﺮﺍﻥ ﺍﺳﻼﻡ ﻫﻤﻪ ﺍﺯ ﻃﺒﻘﺎﺕ ﺍﺷﺮﺍﻑ ﻭ ﺛﺮﻭﺗﻤﻨﺪ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ,‬ﺑﺎﻭﺭ ﻧﻜﺮﺩﻧﻲ ﺍﺳﺖ ﻃﺒﻘﻪ ﺛﺮﻭﺗﻤﻨﺪ ﻭ ﺑﺎﻻ ﺩﺳﺖ‬
‫ﺟﺎﻣﻌﻪ ﻃﺮﻓﺪﺍﺭ ﻭ ﺣﺎﻣﻲ ﻓﻘﺮﺍ ﻭ ﻣﺴﺘﻌﻀﻌﻔﻴﻦ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺩﺍﺷﺘﻪ ﺍﻳﻢ ﺍﻓﺮﺍﺩﻱ ﻣﺘﻌﻠﻖ ﺑﻪ ﻃﺒﻘﺎﺕ ﺛﺮﻭﺗﻤﻨﺪ ﺗﺤﺖ ﺗﺎﺛﻴﺮ‬
‫ﻋﻘﺎﻳﺪ ﺧﺎﺻﻲ ﺍﺯ ﺟﺎﻳﮕﺎﻩ ﻃﺒﻘﺎﺗﻲ ﺧﻮﺩ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﻣﺤﺮﻭﻡ ﺟﺎﻣﻌﻪ ﭘﻴﻮﺳﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻣﺎ ﻣﺎ ﺣﺘﻲ ﺷﺎﻫﺪ ﭼﻨﻴﻦ‬
‫ﺍﺗﻔﺎﻗﻲ ﺩﺭ ﺍﺳﻼﻡ ﻧﻴﺴﺘﻴﻢ‪ .‬ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻫﻢ ﻛﻪ ﺷﺪﻩ ﺣﺘﻲ ﻳﻜﻲ ﺍﺯ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺩﺍﺭﺍﻱ ﭼﻨﻴﻦ ﻣﺸﺨﺼﻪ ﺍﻱ ﻧﻴﺴﺖ؛ ﺑﺮ ﻋﻜﺲ‬
‫ﺗﺎﺭﻳﺦ ﺷﺎﻫﺪ ﺍﺳﺖ ﻛﻪ ﺳﺮﺍﻥ ﺛﺮﻭﺗﻤﻨﺪ ﺍﺳﻼﻡ ﺑﻌﺪ ﺍﺯ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻥ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻘﺮﺍﺭ ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻲ ﺑﻪ ﺛﺮﻭﺗﻬﺎﻳﺸﺎﻥ ﺑﻪ‬
‫ﺷﻜﻠﻲ ﺑﻲ ﺳﺎﺑﻘﻪ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺳﻼﻡ ﻣﻜﺘﺒﻲ ﺍﺳﺖ ﻛﻪ ﺑﻨﻴﺎﻥ ﮔﺬﺍﺭﺍﻧﺶ ﭼﻪ ﺑﻪ ﻟﺤﺎﻅ ﻣﺎﺩﻱ ﻭ ﭼﻪ ﺑﻪ ﻟﺤﺎﻅ ﻣﻌﻨﻮﻱ ﻣﺘﻌﻠﻖ ﺑﻪ‬
‫ﻃﺒﻘﻪ ﺑﺎﻻ ﺩﺳﺖ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺪﻳﻬﻲ ﺍﺳﺖ ﻫﺮ ﻛﺲ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﻃﺒﻘﺎﺗﻲ ﺧﻮﺩ ﻣﻴﺒﻴﻨﺪ ﻭ ﺗﻼﺵ ﺩﺭ ﺣﻔﻆ ﻣﻨﺎﻓﻊ ﺧﻮﺩ‬
‫ﻭ ﻫﻢ ﻃﺒﻘﻪ ﺍﻱ ﻫﺎﻳﺶ ﺩﺍﺭﺩ‪ .‬ﻣﺤﻤﺪ ﻫﻢ ﺍﺯ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻣﺴﺘﺜﻨﻲ ﻧﻴﺴﺖ‪ .‬ﺍﻭ ﻫﻢ ﺳﻌﻲ ﺑﺮ ﺍﻳﻦ ﻛﺎﺭ ﺩﺍﺭﺩ‪ .‬ﺑﺎ ﺁﻭﺭﺩﻥ ﭼﻨﺪﻳﻦ‬
‫ﻧﻤﻮﻧﻪ ﺍﺯ ﺁﻳﻪ ﻫﺎﻱ ﻗﺮﺍﻥ ﻧﺸﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﺤﻤﺪ ﻭ ﺧﺪﺍﻳﺶ ﻭﻓﺎﺩﺍﺭﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻭ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ‬
‫ﺛﺎﺑﺖ ﻣﻴﻜﻨﻨﺪ ﻭ ﺗﻼﺵ ﺩﺍﺭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﻣﺘﻘﺎﻋﺪ ﺳﺎﺯﻧﺪ ﻛﻪ ﺩﻳﻦ ﺗﺎﺯﻩ »ﺍﺳﻼﻡ« ﺑﺎ ﺁﻧﺎﻥ ﺳﺮ ﺟﻨﮓ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺣﺎﻣﻲ ﻭ‬
‫ﭘﺸﺘﻴﺒﺎﻥ ﺁﻧﺎﻥ ﺍﺳﺖ‪ ,‬ﻣﻴﺨﻮﺍﻫﺪ ﺑﻪ ﺁﻧﺎﻥ ﺑﮕﻮﻳﺪ ﺍﻳﻦ ﺩﻳﻦ ﺧﻮﺩﺗﺎﻥ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﺍﺯ ﺁﻥ ﺩﻭﺭﻱ ﻣﻲﻭﺭﺯﻳﺪ‪ .‬ﺩﺭ ﺟﺎﻱ ﺟﺎﻱ‬
‫ﻗﺮﺁﻥ ﺑﻜﺮﺍﺕ ﺍﺯﻣﻮﺿﻮﻋﺎﺗﻲ ﻫﻤﭽﻮﻥ ﺛﺮﻭﺕ‪ ,‬ﻓﻘﺮ‪ ,‬ﻣﺴﺘﻀﻌﻔﺎﻥ ﻭ ﻣﺴﺘﻜﺒﺮﺍﻥ ﻭ ﻧﻘﺶ ﺛﺮﻭﺕ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ‬
‫ﺍﺷﺎﺭﺍﺕ ﻛﺎﻓﻲ ﺍﺳﺖ ﻛﻪ ﻧﻈﺮﺍﺕ ﻣﺤﻤﺪ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺑﺸﻨﺎﺳﻴﻢ‪.‬‬
‫‪ .1‬ﺳﻮﺭﻩ ﻧﻮﺭ ﺁﻳﻪ ‪ .....22‬ﻭ ﻣﺘﻤﻜﻨﺎﻥ ﻭ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺷﻤﺎ ﻧﺒﺎﻳﺪ ﺳﻮﮔﻨﺪ ﺑﺨﻮﺭﻧﺪ ﻛﻪ ﺑﻪ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﻭ ﺑﻲ‬
‫ﻧﻮﺍﻳﺎﻥ ﻭ ﻣﻬﺎﺟﺮﺍﻥ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺨﺸﺶ ﻧﻜﻨﻨﺪ‪ ,‬ﻭ ﺑﺎﻳﺪ ﻛﻪ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺑﮕﺬﺍﺭﻧﺪ‪ ,‬ﺁﻳﺎ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻳﺪ‬
‫ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺷﻤﺎ ﺩﺭﮔﺬﺭﺩ؟ ﺑﻪ ﺧﺪﺍ ﺁﻣﺮﺯﮔﺎﺭ ﻭ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ‪ .‬ﺗﻮﺍﻧﮕﺮﺍﻥ ﻭ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻛﺎﻓﻲ‬
‫‪9‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﻴﻨﻮﺍﻳﺎﻥ ﻣﻘﺪﺍﺭﻱ ﺑﺨﺸﺶ ﻛﻨﻨﺪ ﻭ ﺧﺪﺍ ﻛﻪ ﺧﻮﺩﺵ ﺑﻬﺘﺮ ﺍﺯ ﻫﺮ ﻛﺲ ﻣﻴﺪﺍﻧﺪ ﺍﻳﻨﺎﻥ ﭼﮕﻮﻧﻪ‬
‫ﺛﺮﻭﺗﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﻣﻲ ﺑﺨﺸﺪ ﻭ ﺑﻪ ﺑﻬﺸﺖ ﻣﻲ ﺑﺮﺩ!‬
‫ﺳﻮﺭﻩ ﻧﻮﺭ ﺁﻳﻪ ‪ 22‬ﻭ ‪ ..... 23‬ﺑﻲ ﻫﻤﺴﺮﺍﻥ ﺧﻮﻳﺶ ﻭ ﺑﺮﺩﮔﺎﻥ ﻭ ﻛﻨﻴﺰﺍﻥ ﺻﺎﻟﺢ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ‬ ‫‪.2‬‬
‫ﻫﻤﺴﺮﻱ ﺩﻫﻴﺪ‪ .‬ﺍﮔﺮ ﺗﻬﻴﺪﺳﺖ ﺑﺎﺷﻨﺪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺑﺨﺸﺶ ﺧﻮﻳﺶ ﺁﻧﺎﻥ ﺭﺍ ﺗﻮﺍﻧﮕﺮ ﻣﻲ ﮔﺮﺩﺍﻧﺪ‪ .‬ﻭ‬
‫ﺧﺪﺍﻭﻧﺪ ﮔﺸﺎﻳﺸﮕﺮ ﺩﺍﻧﺎﺳﺖ‪ .‬ﻫﻤﻴﻨﻄﻮﺭ ﻛﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻜﻨﻴﺪ ﺑﺮﺩﻩ ﻭ ﻛﻨﻴﺰ ﺩﺍﺷﺘﻦ ﻣﻨﻊ ﻧﻤﻴﺸﻮﺩ‪ ,‬ﺍﻣﺎ ﺭﺣﻢ‬
‫ﺍﻟﻬﻲ ﻧﺴﻴﺒﺸﺎﻥ ﺷﺪﻩ‪ ,‬ﺍﮔﺮ ﺑﺮﺩﻩ ﺩﺍﺭ ﺗﺸﺨﻴﺺ ﺩﺍﺩ ﺑﺮﺩﻩ ﺍﻱ ﺻﺎﻟﺢ ﺍﺳﺖ )ﺟﺎﻟﺐ ﺍﻳﻦ ﺍﺳﺖ ﺑﺮﺩﻩ ﺩﺍﺭ‬
‫ﺗﻌﻴﻴﻦ ﻣﻴﻜﻨﺪ ﻛﻲ ﺻﺎﻟﺢ ﻭ ﻛﻲ ﻧﺎﺻﺎﻟﺢ ﺍﺳﺖ( ﺍﺟﺎﺯﻩ ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺟﻤﻠﺔ »ﺍﮔﺮ ﺗﻬﻲ‬
‫ﺩﺳﺖ ﺑﺎﺷﺪ« ﻛﺎﻣﻸ ﺑﻲ ﻣﻌﻨﺎ ﻭ ﺑﻲ ﺭﺑﻂ ﺍﺳﺖ‪ ,‬ﭼﺮﺍ ﻛﻪ ﺑﺮﺩﻩ ﺛﺮﻭﺗﻤﻨﺪ ﻧﺪﺍﺭﻳﻢ ﺗﺎ ﺑﺨﻮﺍﻫﻴﻢ ﺑﺎ ﻛﻠﻤﻪ ﺍﮔﺮ‬
‫ﺁﻥ ﺭﺍ ﺑﺎ ﻓﻘﺮﺍ ﺟﺪﺍ ﻛﻨﻴﻢ‪ .‬ﺩﺭ ﺛﺎﻧﻲ ﺍﺯ ﺑﺮﺩﮔﺎﻧﻲ ﻛﻪ ﺍﺟﺎﺯﻩ ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﺪﺍﻣﺸﺎﻥ ﺍﺯ‬
‫ﺑﺨﺸﺶ ﺧﺪﺍﻭﻧﺪ ﺗﻮﺍﻧﮕﺮ ﺷﺪﻧﺪ؟‬
‫ﺳﻮﺭﻩ ﺷﻮﺭﻱ ﺁﻳﻪ ﻫﺎﻱ ‪ 19‬ﻭ ‪.... 20‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻛﺎﺭ ﺑﻨﺪﮔﺎﻧﺶ ﺑﺎﺭﻳﻚ ﺑﻴﻦ ﺍﺳﺖ‪ ,‬ﻫﺮ ﻛﺲ ﺭﺍ ﻛﻪ‬ ‫‪.3‬‬
‫ﺑﺨﻮﺍﻫﺪ ﺭﻭﺯﻱ ﻣﻴﺪﻫﺪ ﻭ ﺍﻭﺳﺖ ﺗﻮﺍﻧﺎﻱ ﭘﻴﺮﻭﺯﻣﻨﺪ‬
‫ﻣﺤﻤﺪ ﻣﻴﺨﻮﺍﻫﺪ ﺑﮕﻮﻳﺪ ﺍﮔﺮ ﻋﺪﻩ ﺍﻱ ﺛﺮﻭﺗﻤﻨﺪ ﻭ ﻣﺒﺘﻜﺮﻧﺪ‪ ,‬ﺍﻳﻦ ﺧﻮﺍﺳﺖ ﻭ ﺭﺿﺎﻱ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﻧﺒﺎﻳﺪ ﺑﻪ ﺁﻥ‬
‫ﺍﻳﺮﺍﺩ ﮔﺮﻓﺖ‪ .‬ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻛﺪﺍﻡ ﻣﻌﻴﺎﺭ ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴﺮﺩ ﺑﻪ ﻛﺴﻲ ﺭﻭﺯﻱ ﺑﺪﻫﺪ ﻭ ﻳﺎ ﻛﺴﻲ ﺭﺍ ﺑﺪﺑﺨﺖ ﻛﻨﺪ‪,‬‬
‫ﺁﻗﺎﻳﺎﻥ ﺭﻭﺯﻱ ﮔﺮﻓﺘﻪ ﻗﺒﻞ ﺍﺯ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻥ ﺭﻭﺯﻱ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ,‬ﻫﻢ ﺁﻧﺠﺎ‪ ,‬ﻫﺮ ﻛﺲ ) ﺑﻬﺮﻩ( ﻛﺸﺖ ﺩﻧﻴﻮﻱ ﺭﺍ‬
‫ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﺪ ﺍﺯ ﺁﻥ ﺑﻪ ﺍﻭ ﻣﻴﺒﺨﺸﻴﻢ‪ ,‬ﻭ ﺑﺮﺍﻱ ﺍﻭ ﺩﺭ ﺁﺧﺮﺕ ﺑﻬﺮﻩ ﺍﻱ ﻧﻴﺴﺖ‪ .‬ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﻣﺤﻤﺪ ﻓﺮﺍﻣﻮﺵ‬
‫ﻛﺮﺩﻩ ﺧﺪﺍ ﺗﺼﻤﻴﻢ ﻣﻴﮕﻴﺮﺩ ﺑﻪ ﻛﻲ ﺭﻭﺯﻱ ﺩﻫﺪ ﻭ ﺑﻪ ﻛﻲ ﺭﻭﺯﻱ ﻧﺪﻫﺪ‪ ,‬ﭘﺲ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻭﺭﺩﻥ ﻛﻠﻤﻪ ﻫﺮ ﻛﺲ ﺑﺨﻮﺍﻫﺪ‬
‫ﺑﺮﺍﻱ ﺍﻭ ﺩﺭ ﻛﺸﺖ ﺍﻭ ﻣﻲ ﺍﻓﺰﺍﻳﻢ ﭼﻪ ﻣﻌﻨﻲ ﻣﻴﺪﻫﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻗﺒﻸ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪ ﺑﻪ ﻛﻲ ﺭﻭﺯﻱ ﺩﻫﺪ ﻭ ﺑﻪ ﻛﻲ ﻧﺪﻫﺪ‪.‬‬
‫ﻃﻮﺭﻱ ﺑﺮ ﺭﻭﻱ ﺧﻮﺍﺳﺘﻦ ﺗﺄﻛﻴﺪ ﺷﺪﻩ ﻛﻪ ﺍﻧﮕﺎﺭﻱ ﺑﻪ ﻫﻤﻴﻦ ﺳﺎﺩﮔﻲ ﺗﻘﺎﺿﺎ ﻛﺮﺩﻥ ﺍﺯ ﺧﺪﺍ ﺑﻪ ﺛﺮﻭﺕ ﻛﺴﻲ ﺍﺿﺎﻓﻪ‬
‫ﻣﻴﺸﻮﺩ ﻭ ﻫﻴﭻ ﺍﺣﺘﻴﺎﺟﻲ ﺑﻪ ﺳﺘﻢ ﻛﺸﻲ ﻭ ﺍﺳﺘﺜﻤﺎﺭ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺍﻱ ﺍﺿﺎﻓﻪ ﺷﺪﻥ ﺑﻪ ﺛﺮﻭﺕ ﻧﻴﺴﺖ! ﻭﻟﻲ ﻣﻬﻢ ﺗﺮ ﺍﺯ ﻫﻤﻪ‬
‫ﻛﺸﺖ ﺑﺮﺩﺍﺷﺘﻬﺎﻱ ﺍﻳﻦ ﺩﻧﻴﺎ ﻭ ﺁﻥ ﺩﻧﻴﺎ ﺍﺳﺖ؛ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﺧﻮﺍﺳﺘﺎﺭ ﺍﺿﺎﻓﻪ ﺷﺪﻥ ﺑﻪ ﺳﺮﻣﺎﻳﻪ ﺩﻧﻴﻮﻳﺸﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ‬
‫ﻫﻢ ﺑﻪ ﺁﻧﺎﻥ ﺍﺭﺯﺍﻧﻲ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺍﻱ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﭘﻮﻝ ﻭ ﺛﺮﻭﺗﺸﺎﻥ ﺭﻫﺎ ﻛﻨﻴﺪ ﺑﮕﺬﺍﺭﻳﺪ ﻟﺬﺍﻳﺬ ﺍﻳﻦ ﺩﻧﻴﺎ ﺭﺍ ﺑﺒﺮﻧﺪ‪ .‬ﺷﻤﺎ‬
‫ﺩﺭ ﻓﻜﺮ ﺁﻥ ﺩﻧﻴﺎ ﺑﺎﺷﻴﺪ‪ .‬ﻣﻮْﻣﻦ ﻓﻘﻴﺮﭼﺎﺭﻩ ﺍﻱ ﻫﻢ ﺟﺰ ﺩﻝ ﺧﻮﺵ ﻛﺮﺩﻥ ﺑﻪ ﺁﻥ ﺩﻧﻴﺎ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻭ ﺛﺮﻭﺗﻲ ﻧﺪﺍﺭﺩ ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﻭ ﺛﺮﻭﺗﻲ ﻧﺪﺍﺩﻩ ﻛﻪ ﺯﻳﺎﺩ ﺷﺪﻧﺶ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﺪ ﭘﺲ ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﻪ ﺣﺮﻑ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ ﮔﻮﺵ ﻛﺮﺩﻩ ﻭ‬
‫ﺣﺪﺍﻗﻞ ﺑﻪ ﻓﻜﺮ ﺁﻥ ﺩﻧﻴﺎ ﺑﺎﺷﺪ‪ ,‬ﺷﺎﻳﺪ ﺍﻳﻦ ﻭﻋﺪﻩ ﻭ ﻋﻴﺪﻫﺎ ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺁﻥ ﺩﻧﻴﺎ ﺁﺏ ﺧﻮﺷﻲ ﺍﺯ ﮔﻠﻮﻳﺶ ﭘﺎﺋﻴﻦ‬
‫ﺑﺮﻭﺩ‪ .‬ﺩﺭ ﺁﺧﺮ ﺁﻣﺪﻩ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﺩﺭ ﺁﺧﺮﺕ ﺑﻬﺮﻩ ﺍﻱ ﻧﻴﺴﺖ ﻣﻨﻈﻮﺭ ﺣﺘﻤﺄ ﻫﻤﺎﻥ ﺛﺮﻭﺗﻤﻨﺪﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺛﺮﻭﺗﺸﺎﻥ‬
‫ﻣﺮﺗﺐ ﻣﻲ ﺍﻓﺰﺍﻳﺪ‪ ,‬ﭘﺲ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎﻳﺪ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ ﻛﻪ ﻣﺤﻤﺪ ﻭ ﺩﻳﮕﺮ ﺳﺮﺍﻥ ﺍﺳﻼﻡ ﺩﺭ ﺁﺧﺮﺕ ﺑﻬﺮﻩ ﺍﻱ ﻧﺪﺍﺭﻧﺪ‪ ,‬ﭼﺮﺍ‬
‫ﻛﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﻮﺩﻳﺪ ﺁﻧﺎﻥ ﺟﺰﻭ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﺁﻧﺰﻣﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﺍﺗﻔﺎﻗﺎ ﻣﺮﺗﺐ ﺑﻪ ﺛﺮﻭﺗﺸﺎﻥ ﺍﻓﺰﻭﺩﻩ ﻣﻴﺸﺪ‪ .‬ﻧﻜﺘﻪ ﺩﻳﮕﺮﻱ ﻛﻪ‬
‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﺳﺖ‪ ,‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺤﻤﺪ ﻣﻲ ﺧﻮﺍﻫﺪ ﺑﻪ ﻣﺒﺘﻜﺮﺍﻥ ﻭ ﺳﺮﺍﻥ ﺛﺮﻭﺗﻤﻨﺪ ﻗﺒﺎﻳﻞ ﺗﻀﻤﻴﻦ ﺩﻫﺪ ﻛﻪ‬
‫ﻧﮕﺮﺍﻥ ﺛﺮﻭﺗﺘﺎﻥ ﻧﺒﺎﺷﻴﺪ ﻧﻪ ﻣﻦ ﻭ ﻧﻪ ﺧﺪﺍﻱ ﻣﻦ ﻣﺨﺎﻟﻒ ﺷﻤﺎ ﻭ ﺛﺮﻭﺗﺘﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﻋﻜﺲ ﻣﺎ ﺣﺎﻓﻆ ﻣﻨﺎﻓﻊ ﺷﻤﺎ‬
‫ﻣﻴﺒﺎﺷﻴﻢ‪ .‬ﺳﻮﺭﻩ ﺯﺧﺮﻑ ﺁﻳﻪ ‪ ....35‬ﻭ ﺯﺭ ﻭ ﺯﻳﻮﺭﻫﺎﻱ‪ ,‬ﻭ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺟﺰﺀ ﺑﻬﺮﻩ ﺯﻧﺪﮔﺎﻧﻲ ﺩﻧﻴﺎ ﻧﻴﺴﺖ ﻭ ﺁﺧﺮﺕ ﺩﺭ ﻧﺰﺩ‬
‫‪10‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺍﺯ ﺁﻥ ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺍﺳﺖ‪ .‬ﺑﺎﺯ ﻫﻢ ﺗﺄﻛﻴﺪ ﻣﻴﺸﻮﺩ ﺍﮔﺮ ﺯﺭ ﻭ ﺯﻳﻮﺭ ﻧﺪﺍﺭﻳﺪ ﺟﺎﻱ ﻧﺎﺭﺍﺣﺘﻲ ﻧﻴﺴﺖ ﻣﺒﺎﺩﺍ ﺑﺮ‬
‫ﻋﻠﻴﻪ ﺯﺭ ﻭ ﺯﻳﻮﺭ ﺩﺍﺭﺍﻥ ﺑﭙﺎ ﺧﻴﺰﻳﺪ‪ ,‬ﭘﺎﺩﺍﺵ ﺷﻤﺎ ﺩﺭ ﺁﺧﺮﺕ ﺍﺳﺖ‪ .‬ﺳﻮﺭﻩ ﻧﺤﻞ ﺁﻳﻪ‪..... 71‬ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﺭﺍ‬
‫ﺑﻪ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺩﺭ ﺭﻭﺯﻱ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ,‬ﻭ ﺑﺮﺗﺮﻱ ﻳﺎﻓﺘﮕﺎﻥ ﺑﺎﺯﮔﺮﺩﺍﻧﻨﺪﻩ ﺭﻭﺯﻳﺸﺎﻥ ﺑﻪ ﺑﺮﺩﻩﻫﺎﻳﺸﺎﻥ ﻧﻴﺴﺘﻨﺪ‪ ,‬ﺗﺎ ﺩﺭ‬
‫ﺁﻥ ﺑﺮﺍﺑﺮ ﺷﻮﻧﺪ ﭘﺲ ﺁﻳﺎ ﺑﻪ ﻧﻌﻤﺖ ﺧﺪﺍﻭﻧﺪ ﺍﻧﻜﺎﺭ ﻣﻲ ﻭﺭﺯﻳﺪ؟ ﻣﺤﻤﺪ ﺑﺎ ﺻﺮﺍﺣﺖ ﺗﻤﺎﻡ ﺟﺎﻧﺐ ﺩﺍﺭﻱ ﺧﻮﺩﺵ ﻭ‬
‫ﻣﺬﻫﺒﺶ ﺭﺍ ﺍﺯ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺍﺑﺮﺍﺯ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﻧﮕﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﻓﻜﺮ ﻛﻨﻨﺪ ﺍﺳﻼﻡ ﺍﺯ ﺁﻧﺎﻥ ﻣﻲ‬
‫ﺧﻮﺍﻫﺪ ﻛﻪ ﺍﺯ ﺛﺮﻭﺗﺸﺎﻥ ﺑﻪ ﺑﺮﺩﮔﺎﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ‪ .‬ﺑﺮﺍﻱ ﺭﻓﻊ ﻛﺞ ﻓﻬﻤﻲ ﺗﺄﻛﻴﺪ ﻣﻴﻜﻨﺪ ﺑﺮﺗﺮﻱ ﻳﺎﻓﺘﮕﺎﻥ ﺣﻖ ﻧﺪﺍﺭﻧﺪ ﺍﺯ‬
‫ﺭﻭﺯﻳﺸﺎﻥ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﺑﻪ ﺁﻧﺎﻥ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺷﺘﻪ ﺑﻪ ﺑﺮﺩﻩ ﻫﺎﻳﺸﺎﻥ ﺩﻫﻨﺪ‪ ,‬ﭼﺮﺍ ﻛﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻣﻴﺘﻮﺍﻧﺪ ﺁﻧﺎﻧﺮﺍ ﺑﺮﺍﺑﺮ‬
‫ﺳﺎﺯﺩ ﻭ ﺍﻳﻦ ﺧﻼﻑ ﺧﻮﺍﺳﺖ ﻭ ﺭﺿﺎﻳﺖ ﺧﺪﺍ ﺍﺳﺖ‪ .‬ﺑﺼﺮﺍﺣﺖ ﻣﻴﮕﻮﻳﺪ ﺑﺮﺗﺮﻱ ﺷﻤﺎ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺭﻭﺯﻱ ﺍﺳﺖ ﻛﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻩ‪ ،‬ﻣﺒﺎﺩﺍ ﺍﺯ ﺁﻥ ﭼﻴﺰﻱ ﺑﻪ ﺑﺮﺩﻩ ﮔﺎﻥ ﺑﺒﺨﺸﻴﺪ ﻭ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﻫﻢ ﺳﻄﺢ ﺁﻧﺎﻥ ﺑﻜﻨﻴﺪ‪ .‬ﺳﻮﺭﻩ ﻧﺤﻞ ﺁﻳﻪ‬
‫‪ 75‬ﺧﺪﺍﻭﻧﺪ ﻣﺜﻠﻲ ﻣﻴﺰﻧﺪ ﺑﻴﻦ ﺑﺮﺩﻩ ﺍﻱ ﺑﻨﺪﻩ ﻛﻪ ﻗﺪﺭﺕ ﺑﺮ ﻫﻴﭻ ﻛﺎﺭﻱ ﻧﺪﺍﺭﺩ ﻭ ﺑﻴﻦ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺳﻮﻱ ﺧﻮﻳﺶ )‬
‫ﺧﺪﺍ ( ﺑﻪ ﺍﻭ ﺭﻭﺯﻱ ﻧﻴﻜﻮﻳﻲ ﺑﺨﺸﻴﺪﻩ ﺍﻳﻢ ﻭ ﺍﻭ ﺍﺯ ﻫﻤﺎﻥ ﭘﻨﻬﺎﻥ ﻭ ﺁﺷﻜﺎﺭ ﻣﻴﺒﺨﺸﺪ‪ ,‬ﺁﻳﺎ ﺍﻳﻦ ﺩﻭ ﺑﺮﺍﺑﺮﻧﺪ؟ ﺳﭙﺎﺱ‬
‫ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺁﺭﻱ ﺑﻴﺸﺘﺮﻳﻨﺸﺎﻥ ﺩﺭ ﻧﻤﻲ ﻳﺎﺑﻨﺪ‪ .‬ﺍﻟﺤﻖ ﺁﻧﺎﻧﻲ ﻛﻪ ﺳﺨﻦ ﺑﻪ ﺍﻳﻦ ﻭﺍﺿﺤﻲ ﺭﺍ ﺩﺭ ﻧﻴﺎﺑﻨﺪ‪ ,‬ﺑﺎﻳﺪ ﺑﻪ ﻓﻬﻢ ﻭ‬
‫ﺷﻌﻮﺭﺷﺎﻥ ﺷﻚ ﻛﺮﺩ‪.‬‬
‫ﻣﺤﻤﺪ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻪ ﺑﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍﻱ ﻣﻦ ﺩﺍﺭﺍﻱ ﺍﺭﺝ ﻭ ﻗﺮْﺏ ﺩﻳﮕﺮﻱ ﻫﺴﺘﻴﺪ‪ ,‬ﺷﻤﺎ ﻧﻪ‬
‫ﻓﻘﻂ ﺑﺎ ﺑﺮﺩﻩ ﮔﺎﻧﺘﺎﻥ ﺑﺮﺍﺑﺮ ﻧﻴﺴﺘﻴﺪ‪ ,‬ﺑﻠﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻦ ﺑﺮﺩﻩ ﺩﺍﺭ ﺑﻮﺩﻥ ﺭﺍ ﺑﻪ ﺷﻤﺎ ﺍﺭﺯﺍﻧﻲ ﻛﺮﺩﻩ‪ .‬ﻧﻪ ﻣﻦ ﻭ ﻧﻪ ﺧﺪﺍﻱ ﻣﻦ ﺑﺎ‬
‫ﺷﻤﺎ ﻣﺨﺎﻟﻒ ﻧﻴﺴﺖ ﺑﺮ ﻋﻜﺲ ﻣﺎ ﻫﻢ ﺍﺯ ﺷﻤﺎﺋﻴﻢ ‪ .‬ﺑﺮ ﺧﻼﻑ ﻧﻈﺮﻳ ْﻪ ﺑﻌﻀﻲ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‪ ،‬ﻣﺤﻤﺪ ﻭ ﺩﻳﻨﺶ ﺍﺳﻼﻡ ‪ ,‬ﻧﻪ‬
‫ﺍﻧﻘﻼﺑﻲ ﺑﻮﺩ ﻭ ﻧﻪ ﺿﺪ ﻧﻈﻢ ﻣﻮﺟﻮﺩ ﺁﻥ ﺯﻣﺎﻥ‪ ,‬ﺑﺮ ﻋﻜﺲ ﻣﺤﻤﺪ ﻭ ﺍﺳﻼﻡ ﺑﺮﺍﻱ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﻫﻢ ﺍﺭﺗﺠﺎﻋﻲ ﻭ ﻋﻘﺐ ﺍﻓﺘﺎﺩﻩ‬
‫ﺑﻮﺩ‪ .‬ﭼﺮﺍ ﻛﻪ ﺑﺮﺩﻩ ﺩﺍﺭﻱ ﻣﻴﺮﻓﺖ ﻛﻪ ﺩﺭ ﺍﻛﺜﺮ ﻧﻘﺎﻁ ﻋﺮﺑﺴﺘﺎﻥ ﻧﺎﺑﻮﺩ ﺷﻮﺩ‪ ,‬ﻭﻟﻲ ﻣﺤﻤﺪ ﺑﺎ ﺍﺻﺮﺍﺭ ﺯﻳﺎﺩ ﻣﺨﺎﻟﻒ ﺍﺯ ﺑﻴﻦ‬
‫ﺭﻓﺘﻦ ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﺑﻮﺩ‪ .‬ﺳﻮﺭﻩ ﻃﻪ ﺁﻳﻪ ‪ 131‬ﺑﻪ ﭼﻴﺰﻱ ﻛﻪ ﮔﺮﻭﻫﻲ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺁﻥ ﺑﻬﺮﻩ ﻣﻨﺪ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﭼﺸﻢ‬
‫ﻣﺪﻭﺯ ﻛﻪ ﺗﺠﻤﻞ ﺯﻧﺪﮔﻲ ﺩﻧﻴﻮﻱ ﺍﺳﺖ ﺗﺎ ﺳﺮﺍﻧﺠﺎﻡ ﺁﻧﺎﻥ ﺭﺍ ﺑﺪﺍﻥ ﺑﻴﺎﺯﻣﺎﺋﻴﻢ‪ ,‬ﻭ ﺭﻭﺯﻱ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﻬﺘﺮ ﻭ ﭘﺎﻳﻨﺪﻩ ﺗﺮ‬
‫ﺍﺳﺖ‪ .‬ﺑﺎﺯ ﻫﻢ ﺑﻪ ﺭﻭﺯﻱ ﺩﺍﺭﺍﻥ ﺗﻀﻤﻴﻦ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ ﻛﻪ ﻓﻘﺮﺍ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺭﺍﺯﻱ ﻛﺮﺩﻥ ﺑﻪ ﺭﻭﺯﻳﺸﺎﻥ ﺩﻭﺭ ﻧﮕﻪ ﻣﻴﺪﺍﺭﺩ‪,‬‬
‫ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﻭﻋﺪﻩ ﺳﺮﺧﺮﻣﻦ ﺳﺮﮔﺮﻡ ﻣﻴﻜﻨﺪ‪ .‬ﺗﺠﻤﻞ ﺯﻧﺪﮔﻲ‪ ،‬ﺩﻧﻴﻮﻱ ﺍﺳﺖ‪ ,‬ﺑﻪ ﺁﻥ ﭼﺸﻢ ﻣﺪﻭﺯﻳﺪ‪ .‬ﺑﻪ ﺯﺑﺎﻥ ﺳﺎﺩﻩ‪ :‬ﺍﻱ ﻓﻘﺮﺍ‬
‫ﻭ ﺑﺨﺖ ﺑﺮﮔﺸﺘﮕﺎﻥ ﻛﻪ ﺳﻴﺎﻫﻲ ﻟﺸﻜﺮ ﺍﺳﻼﻡ ﺭﺍ ﻧﻴﺰ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻩ ﺍﻳﺪ‪ ,‬ﺑﻪ ﺛﺮﻭﺗﻬﺎﻱ ﻣﺎ ﭼﺸﻢ ﻃﻤﻊ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪,‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺍﺯ ﻣﺎﻝ ﺩﻧﻴﺎ ﺑﻲ ﺑﻬﺮﻩ ﺗﺎﻥ ﻛﺮﺩﻩ ﻟﻴﻜﻦ ﺩﺭ ﺁﻥ ﺩﻧﻴﺎ ﺍﺟﺮﺵ ﺭﺍ ﺧﻮﺍﻫﻴﺪ ﮔﺮﻓﺖ‪ .‬ﺍﺯ ﻗﺮﺍﺭ‬
‫ﻣﻌﻠﻮﻡ ﺁﻥ ﺩﻧﻴﺎ ﻫﻢ ﻃﺒﻘﺎﺗﻲ ﺍﺳﺖ‪ ,‬ﻣﺎﻝ ﻭ ﺛﺮﻭﺕ ﺩﺭ ﺁﻥ ﺩﻧﻴﺎ ﺑﺪﺭﺩ ﻛﻲ ﻣﻴﺨﻮﺭﺩ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪ .‬ﺳﻮﺭﻩ ﻧﺴﺎﺀ ﺁﻳﻪ ‪......32‬‬
‫ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺪﺍﻥ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﻱ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﺁﺭﺯﻭ ﻣﻜﻨﻴﺪ‪ ,‬ﻣﺮﺩﺍﻥ ﺭﺍ ﺍﺯ ﻛﺎﺭ ﻭ‬
‫ﻛﺮﺩﺍﺭ ﺧﻮﻳﺶ ﺑﻬﺮﻩ ﺍﻱ ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﻛﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺧﻮﻳﺶ ﺑﻬﺮﻩ ﺍﻱ ﻣﻌﻴﻦ ﺍﺳﺖ ﻭ ﺍﺯ ﻓﻀﻞ ﺍﻟﻬﻲ ﺑﺨﻮﺍﻫﻴﺪ‪ ,‬ﻭ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﺁﮔﺎﻩ ﺍﺳﺖ‪ .‬ﺣﺘﻲ ﺁﺭﺯﻭﻱ ﺯﻧﺪﮔﻲ ﺑﻬﺘﺮﻱ ﺭﺍ ﺍﺯ ﺗﻬﻲ ﺩﺳﺘﺎﻥ ﺳﻠﺐ ﻣﻴﻜﻨﺪ‪ ,‬ﻣﺒﺎﺩﺍ ﺭﻭﺯﻱ ﻓﻜﺮ‬
‫ﻛﻨﻨﺪ ﺁﺭﺯﻭﻫﺎﻳﺸﺎﻥ ﺩﺳﺖ ﻳﺎﻓﺘﻨﻲ ﺍﺳﺖ‪ .‬ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﭼﻪ ﺑﺮﺗﺮﻱ ﺑﺮ ﻛﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﻓﻘﺮﺍ ﺩﺍﺷﺘﻪ‬
‫ﻛﻪ ﭼﻨﻴﻦ ﻣﻮﺭﺩ ﻟﻄﻒ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺣﺎﻻ ﺑﻪ ﭼﻨﺪ ﻧﻤﻮﻧﻪ ﺍﻱ ﺩﻳﮕﺮ ﺗﻮﺟﻪ ﻛﻨﻴﺪ ﻫﺮ ﭼﻨﺪ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎ ﺩﺭ‬
‫ﻗﺮﺍﻥ ﻧﻴﺎﻣﺪﻩ ﺍﻣﺎ ﺍﺯ ﻛﺘﺎﺑﻲ ﻧﻘﻞ ﺷﺪﻩ ﺑﻪ ﺍﺳﻢ« ﻧﻬﺞ ﺍﻟﻔﺼﺎﺣﻪ» ﻛﻪ ﺑﺮﺍﻱ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﻭ ﺍﻋﺘﻘﺎﺩ ﺍﺳﺖ‪.‬‬
‫‪11‬‬ ‫ﺍﺳﻼﻡ ﺣﺎﻣﻲ ﻛﻴﺴﺖ؟‬

‫ﺩﺭ ﻧﻬﺞ ﺍﻟﻔﺼﺎﺣﻪ _ ﺣﻀﺮﺕ ﻣﺤﻤﺪ _ ﺗﺮﺟﻤﻪ ﺍﺑﻮﻟﻘﺎﺳﻢ ﭘﺎﻳﻨﺪﻩ ـ ﺟﻠﺪ ﻳﻚ ﻭ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺍﺯ ﺩﻧﻴﺎ ﭼﺸﻢ ﺑﭙﻮﺷﻴﺪ ﺗﺎ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ ﺧﺪﺍ ﻣﻌﻴﺸﺖ ﻭ ﻛﺎﺭ ﺭﺍ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩ‪) .‬ﺻﻔﺤﻪ ‪ (53_ 52‬ﺑﺎ ﺗﻮﺟﻪ‬
‫ﺑﻪ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﺳﺮﻧﻮﺷﺖ ﻫﻤﻪ ﻣﺎ ﺭﺍ ﻧﻮﺷﺘﻪ‪ ,‬ﻣﻮﻗﻌﻴﺖ ﺍﺟﺘﻤﺎﻋﻲ ﻫﺮ ﻛﺲ ﺭﺍ ﻧﻴﺰ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ,‬ﻫﺮ ﻛﺲ ﺩﺭ ﻫﺮ ﺭﺩﻩ‬
‫ﺍﻱ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺧﻮﺍﺳﺖ ﺧﺪﺍ ﺍﺳﺖ‪ ....‬ﻭ ﺧﻮﺷﺒﺨﺘﻲ ﻭ ﺑﺪﺑﺨﺘﻲ ﻫﺮ ﻛﺲ ﻗﺒﻸ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﺻﻔﺤﻪ ‪ (505‬ﺟﺎﻟﺐ‬
‫ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﺑﺪﺑﺨﺘﻬﺎ ﺑﺎﻳﺪ ﺷﻜﺮ ﮔﺬﺍﺭ ﻫﻢ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻱ ﻓﻘﻴﺮﺍﻥ ﺍﮔﺮ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﭘﻴﺶ ﺧﺪﺍ ﭼﻪ ﻫﺎ ﺩﺍﺭﻳﺪ ﺩﻭﺳﺖ ﺧﻮﺍﻫﻴﺪ‬
‫ﺩﺍﺷﺖ ﻛﻪ ﻓﻘﺮ ﺷﻤﺎ ﺑﻴﺸﺘﺮ ﺷﻮﺩ )ﺻﻔﺤﻪ ‪ 277‬ﻭ ‪ .(505‬ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭ ﺩﻳﮕﺮ ﻛﺘﺎﺑﻬﺎﻱ ﺩﻳﻨﻲ ﺁﻣﺪﻩ‪ ,‬ﺩﺭ ﺁﻥ ﺩﻧﻴﺎ‬
‫ﻏﻴﺮ ﺍﺯ ﺯﻥ ﻓﺮﺍﻭﺍﻥ ﻭ ﺟﻮﻳﺒﺎﺭﻫﺎﻱ ﭘﺮ ﺍﺯ ﺷﻴﺮ ﻭ ﻋﺴﻞ ﻭ ﺁﻭﺍﺯ ﺩﺍﻭﻭﺩ ﺧﺒﺮﻱ ﺩﻳﮕﺮ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺿﻤﻦ ﻃﺒﻖ ﮔﻔﺘﻪ‬
‫ﺳﺮﺩﻣﺪﺍﺭﺍﻥ ﺍﺳﻼﻡ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺟﺴﻢ ﺑﻪ ﺁﻥ ﺩﻧﻴﺎ ﻣﻴﺮﻭﺩ‪ ,‬ﺭﻭﺡ ﻫﻢ ﻛﻪ ﺑﺎﺯ ﺑﻪ ﮔﻔﺘﻪ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﺣﺲ ﻧﺪﺍﺭﺩ ﻛﻪ ﻟﺬﺕ ﻭ‬
‫ﺯﺟﺮ ﺭﺍ ﺣﺲ ﻛﻨﺪ‪ ,‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﺮ ﭼﻪ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﺑﻨﺪﮔﺎﻥ ﺳﺮﺑﺰﻳﺮ ﻓﻘﻴﺮ ﺗﺪﺍﺭﻙ ﺩﻳﺪﻩ ﺑﻴﻔﺎﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻱ ﻓﻘﻴﺮﺍﻥ‪ ,‬ﺍﮔﺮ‬
‫ﺑﺪﺍﻧﻴﺪ ﻛﻪ )ﺩﺭ ﺁﻥ ﺟﻬﺎﻥ( ﺑﺮﺍﻱ ﺷﻤﺎ ﭼﻪ ﺫﺧﻴﺮﻩ ﺷﺪﻩ ﺑﺮ ﺁﻥ ﭼﻪ ﻛﻪ ﻧﺪﺍﺭﻳﺪ ﻏﻢ ﻧﺨﻮﺍﻫﻴﺪ ﺧﻮﺭﺩ )ﺻﻔﺤﻪ ‪ .(492‬ﺑﻪ‬
‫ﺑﻬﺸﺖ ﻧﮕﺎﻩ ﻛﺮﺩﻡ ﻭ ﺩﻳﺪﻡ ﻛﻪ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﺁﻥ ﻓﻘﻴﺮﺍﻥ ﻫﺴﺘﻨﺪ )ﺻﻔﺤﻪ ‪ .(492‬ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻓﻘﺮ ﭘﻴﺶ ﺧﺪﺍ ﺯﻳﻨﺖ‬
‫ﺍﺳﺖ )ﺻﻔﺤﻪ ‪ 65‬ﻭ ‪ .(501‬ﺻﺒﺮ ﺧﻮﺏ ﺍﺳﺖ ﺍﻣﺎ ﺑﺮﺍﻱ ﻓﻘﻴﺮﺍﻥ ﺧﻮﺑﺘﺮ ﺍﺳﺖ )ﺻﻔﺤﻪ ‪ .(437‬ﺩﻭ ﻛﺲ ﺍﻧﺪ ﻛﻪ ﻧﻤﺎﺯﺷﺎﻥ‬
‫ﺍﺯ ﺳﺮﺷﺎﻥ ﺑﺎﻻﺗﺮ ﻧﻤﻴﺮﻭﺩ‪ ,‬ﺍﻭﻝ ﺑﻨﺪﻩ ﺍﻱ ﻛﻪ ﺍﺯ ﺍﺭﺑﺎﺑﺎﻥ ﺧﻮﺩ ﻓﺮﺍﺭ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ ,‬ﻣﮕﺮ ﺁﻧﻜﻪ ﭘﻴﺶ ﺁﻗﺎﻫﺎﻳﺶ ﺑﺮﮔﺮﺩﺩ‪) . . .‬‬
‫ﺻﻔﺤﻪ ‪ (425‬ﺳﻪ ﻛﺲ ﺍﻧﺪ ﻛﻪ ﻧﻤﺎﺯﺷﺎﻥ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻤﻴﺸﻮﺩ ﻭ ﺧﺪﺍ ﻛﺎﺭ ﻧﻴﻜﺸﺎﻥ ﺭﺍ ﺑﻪ ﺁﺳﻤﺎﻥ ﻧﻤﻴﺒﺮﺩ‪ ,‬ﺍﻭﻝ ﺑﻨﺪﻩ ﻓﺮﺍﺭﻱ‬
‫ﻣﮕﺮ ﺁﻧﻜﻪ ﭘﻴﺶ ﺻﺎﺣﺒﺶ ﺑﺎﺯﮔﺮﺩﺩ ‪ ) ...‬ﺻﻔﺤﻪ ‪ (11‬ﺳﻪ ﻛﺲ ﺍﻧﺪ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺳﺨﻦ ﻣﮕﻮﻱ‪ ,‬ﻣﺮﺩﻱ ﻛﻪ ﺍﺯ ﺟﻤﺎﻋﺖ‬
‫ﺩﻭﺭﻱ ﮔﺮﻓﺘﻪ ﻭ ﭘﻴﺸﻮﺍﻱ ﺧﻮﺩ ﺭﺍ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﻛﻨﻴﺰ ﻳﺎ ﺑﻨﺪﻩ ﺍﻱ ﻛﻪ ﺍﺯ ﺍﺭﺑﺎﺏ ﺧﻮﺩ‬
‫ﮔﺮﻳﺨﺘﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺣﺎﻝ ﻓﺮﺍﺭ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ‪ ) . .‬ﺻﻔﺤﻪ ‪(251‬‬

‫‪ 27.9.2003‬ﺁﻟﻤﺎﻥ‬

‫ﻣﻨﺎﺑﻊ‪:‬‬
‫‪ .1‬ﺧﺮﻣﺸﺎﻫﻲ‪ ،‬ﺑﻬﺎﺀﺍﻟﺪﻳﻦ‪ :‬ﺗﺮﺟﻤﺔ ﻗﺮﺁﻥ‪.‬‬
‫ﺩﺷﺘﻲ‪ ،‬ﻋﻠﻲ‪ :‬ﺑﻴﺴﺖ ﻭ ﺳﻪ ﺳﺎﻝ‪.‬‬ ‫‪.2‬‬
‫‪ .3‬ﺩﻭﺳﺘﺪﺍﺭ‪ ،‬ﺑﺎﺑﻚ‪ :‬ﺍﺳﻼﻡ ﺷﻨﺎﺳﻲ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﻓﻠﺴﻔﻪ ﻋﻠﻤﻲ‪.‬‬
‫‪ .4‬ﺭﻭﺷﻨﮕﺮ‪ ،‬ﺩﻛﺘﺮ‪ :‬ﺍﷲ ﺍﻛﺒﺮ‪.‬‬
‫‪ .5‬ﺷﻔﺎ‪ ،‬ﺷﺠﺎﻉ ﺍﻟﺪﻳﻦ‪ :‬ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﭼﻬﺎﺭ ﺻﺪ ﺳﺎﻝ ﺟﻠﺪ ﻳﻚ ﻭ ﺩﻭ‪.‬‬
‫‪ .6‬ﺷﻔﺎ‪ ،‬ﺷﺠﺎﻉ ﺍﻟﺪﻳﻦ‪ :‬ﺗﻮﺿﻴﺢ ﺍﻟﻤﺴﺎﺋﻞ ـ ﭘﺎﺳﺨﻬﺎﺋﻲ ﺑﻪ ﭘﺮﺳﺸﻬﺎﻱ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺍﺯ ﻛﻠﻴﻨﻲ ﺗﺎ ﺧﻤﻴﻨﻲ‪.‬‬
‫‪ .7‬ﻃﺒﺮﻱ‪ ،‬ﻣﺤﻤﺪﺑﻦ ﺟﺮﻳﺮ‪ :‬ﺗﺎﺭﻳﺦ ﻃﺒﺮﻱ )»ﺍﻟﺮﺳﻞ ﻭ ﺍﻟﻤﻠﻮﻙ«( ‪ 16‬ﺟﻠﺪﻱ‪.‬‬
‫‪ .8‬ﻣﺤﻤﺪﻱ‪ ،‬ﻣﺤﻤﺪ‪ :‬ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻲ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ‪.‬‬