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‫ﻢ ا� ا�� ﻦ ا����ﻢ‬

‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ‬

‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ ‪3 ............................................. ................................ ................................‬‬

‫ﻣﻘﺪﻣﻪ ‪7 ............................. ................................ ................................ ................................‬‬

‫ﺍﺧﻼﺹ ﻭ ﺭﻋﺎﻳﺖﻛﺮﺩﻥِ ﻗﺎﻟﺐﻫﺎ‪ ،‬ﺩﻭ ﭘﺎﻳﺔ ﺑﻨﺪﮔﻲ ﺧﺪﺍ ‪8 ..................... ................................‬‬
‫ﻧﻤﺎﺯ‪ ،‬ﺭﺍﻩ ﭘﻴﻮﻧﺪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ‪10 ............................ ................................ ................................‬‬
‫ﺩﺭﻙ ﻣﻌﺎﻧﻲ ﻭﺍژﮔﺎﻥ ﻭ ﺣﻜﻤﺖﻫﺎﻱ ﻗﺮﺁﻧﻲ ‪12 .. ................................ ................................‬‬
‫ﺩﻋﺎ‪ ،‬ﺭﻭﺡ ﻧﻤﺎﺯ ‪13 ........... ................................ ................................ ................................‬‬

‫ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ‪16.................................. ................................ ................................‬‬

‫ﺍﻧﺴﺎﻥ‪ ،‬ﻣﺠﻤﻮﻋﺔ ﺍﺯ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪16 ....................... ................................ ................................‬‬
‫ٱلرَحِي ِم ‪] ١‬اﻟﻔﺎﺤﺗﺔ‪ [١ :‬ﻳﻚ ﺁﻳﻪ ﻣﺴﺘﻘﻞ ﺍﺳﺖ ‪17 ..............................‬‬ ‫ّ‬ ‫﴿�َِّ ٱلرَّ�‬

‫ﺗﻌﺮﻳﻒ ﺣﻤﺪ ‪19 .............. ................................ ................................ ................................‬‬

‫ﺍﺭﺗﺒﺎﻁ ﺣﻤﺪ ﺑﺎ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ ﺍﻛﺮﺍﻡ ﺧﺪﺍﻭﻧﺪ ‪20 ............................... ................................‬‬
‫ﻣﻌﺎﻧﻲ ﺭﺏ ﻭ ﺇﻟﻪ ‪22 ......... ................................ ................................ ................................‬‬
‫ﻣﻌﺎﻧﻲ ﺩﻳﻦ ‪26 ................. ................................ ................................ ................................‬‬
‫ﻣﻌﻨﺎﻱ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ ‪27 ............................ ................................ ................................‬‬
‫ﺍﺭﺗﺒﺎﻁ ﻣﻌﺎﻧﻲ ﺣﻤﺪ ﺑﺎ ﻣﻌﺎﻧﻲ ﺭﺏ‪28 .................. ................................ ................................ ‬‬
‫ﺍﻟﻪ ﻭ ﺍﻟﻮﻫﻴﺖ ‪30 .............. ................................ ................................ ................................‬‬
‫ﻣﻌﻨﺎﻱ ﻫﺪﺍﻳﺖ ‪32 ............ ................................ ................................ ................................‬‬
‫ﺻﺮﺍﻁ‪ ،‬ﺍﺻﻄﻼﺣﻲ ﺭﺑﺎﻧﻲ‪33 ............................. ................................ ................................‬‬
‫ﻣﻐﻀﻮﺏ ﻭ ﺿﺎﻟﻴﻦ ﺩﺭ ﺍﺻﻄﻼﺡ ﻗﺮﺁﻥ ‪35 ........... ................................ ................................‬‬
‫ﺗﻔﺴﻴﺮ ﺳﻮﺭﻩ ﺣﻤﺪ ‪39 ....... ................................ ................................ ................................‬‬
‫ﺑﺮﺭﺳﻲ ﻗﺎﻋﺪﻩﻳﺐ ﺣﺼﺮ ﺩﺭ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ‪41 ......... ................................ ................................‬‬
‫ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﻛﺪﺍﻡ ﺍﺳﺖ‪43 ................................ ................................ ................................‬‬
‫ﺑﺮﺩﺍﺷﺘﻲ ﺍﺟﻤﺎﻟﻲ ﺍﺯ ﺳﻮﺭﺓ ﺣﻤﺪ ‪45 ................... ................................ ................................‬‬

‫ﺑﺮﺭﺳﻲ ﻛﻠﻲ ﻧﻤﺎﺯ‪49....................................... ................................ ................................‬‬

‫ﺑﺮﺭﺳﻲ ﻭﺍژﻩﻫﺎﻱ ﭘﺲ ﺍﺯ ﺳﻮﺭﻩ ﺣﻤﺪ ‪49 ............ ................................ ................................‬‬
‫ﺷﻴﻄﺎﻥ ﻭ ﺍﺑﻠﻴﺲ ‪49 .......... ................................ ................................ ................................‬‬
‫ﺗﺴﺒﻴﺢ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻥ ﺑﺎ ﺣﻤﺪ ‪50 ......................... ................................ ................................‬‬
‫ﺗﺤﻴﺎﺕ ‪52 ...................... ................................ ................................ ................................‬‬
‫ﺳﻼﻡ ﻭ ﺭﺣﻤﺖ ‪53 .......... ................................ ................................ ................................‬‬
‫ﺷﻬﻴﺪ ﻭ ﺷﻬﻮﺩ ﻭ ﺷﻬﺎﺩﺕ ‪53 ............................. ................................ ................................‬‬
‫ﺑﻴﺎﻥ ﺗﺮﺗﻴﺐ ﻧﻤﺎﺯ ﻭ ﺍﺳﺘﻔﺘﺎﺡ ﺁﻥ ‪55 ..................... ................................ ................................‬‬
‫ﺳﺠﺪﻩ ﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺑﻨﺪﮔﻲ ‪60 ........................ ................................ ................................‬‬
‫ﺑﺰﺭگﺩﺍﺷﺖﻫﺎ ﺑﺮﺍﻱ ﺧﺪﺍﺳﺖ ‪61 ..................... ................................ ................................‬‬
‫ﻭﺍﭘﺴﻴﻦ ﺳﺨﻨﺎﻥ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ‪63 ............................ ................................ ................................‬‬
‫ﺳﻼﻡ‪ ،‬ﺯﻳﺒﺎﺗﺮﻳﻦ ﭘﻴﺎﻡ ‪64 .... ................................ ................................ ................................‬‬
‫ﻛﺮﺩﺍﺭ ﻭ ﮔﻔﺘﺎﺭ ﻧﻤﺎﺯ‪ ،‬ﻣﻘﺼﻮﺩ ﺑﺎﻟﺬﺍﺕ ﻧﻴﺴﺘﻨﺪ ‪66 .. ................................ ................................‬‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻗﺎﻣﺔ ﻧﻤﺎﺯ‪ ،‬ﻫﻨﮕﺎﻡ ﭘﺮﻭﺭﺵ ‪69 ............... ................................ ................................‬‬
‫ﺩﮔﺮﮔﻮﻧﻲﻫﺎﻱ ﻃﺒﻴﻌﻲ ﻭ ﺯﻣﺎﻥ ﻧﻤﺎﺯﻫﺎﻱ ﻭﺍﺟﺐ ‪69 ............................. ................................‬‬
‫ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻧﺎﻓﻠﺔ ﺩﺭ ﺷﺐ ‪72 .............................. ................................ ................................‬‬
‫ﻧﻴﺎﺯ ﻣﺆﻣﻦ ﺑﻪ ﺗﻼﻭﺕ ﻗﺮﺁﻥ ‪73 ........................... ................................ ................................‬‬
‫ﺭﺍﻩ ﺟﺒﺮﺍﻥ ﻛﺎﺳﺘﻲﻫﺎ ﺩﺭ ﻧﻤﺎﺯ ‪74 ........................ ................................ ................................‬‬
‫ﺟﻤﻌﻪ ﻭ ﺟﻤﺎﻋﺖ ‪77 ........ ................................ ................................ ................................‬‬

‫ﺗﺄﺛﻴﺮ ﻭ ﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎ ﺩﺭ ﺗﺰﻛﻴﺔ ﺍﻧﺴﺎﻥ ﻭ ﺗﻮﺿﻴﺢ ﺍﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺍژﺓ ﺍﺧﻼﺹ ﻭ‬

‫ﺻﻠﻮﺍﺕ ‪79....................... ................................ ................................ ................................‬‬
‫ﺗﺄﺛﻴﺮ ﻭ ﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎ ﺩﺭ ﺗﺰﻛﻴﺔ ﺍﻧﺴﺎﻥ ‪79 .......... ................................ ................................‬‬
‫ﺑﺎﻳﺪ ﻳﺎﺩ ﺧﺪﺍ ﺧﺼﻠﺖ ﺍﻧﺴﺎﻥ ﺷﻮﺩ ‪79 .................. ................................ ................................‬‬
‫ﻳﺎﺩ ﺧﺪﺍ ﺍﻣﺘﺜﺎﻝ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻭ ﺍﺳﺖ ‪82 ................ ................................ ................................‬‬
‫ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎﻱ ﻧﻤﺎﺯ ‪83 ................................ ................................ ................................‬‬
‫ﺫﻛﺮﻫﺎﻱ ﻋﺎﻡ ﻭ ﺧﺎﺹ‪86 . ................................ ................................ ................................‬‬
‫ﺗﻨﺎﺳﺐ ﺫﻛﺮﻫﺎ ﺑﺎ ﻭﺿﻌﻴﺖ ﺭﻭﺣﻲ ﺍﻧﺴﺎﻥ ‪87 ........ ................................ ................................‬‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﻛﻠﻤﺔ ﺍﺧﻼﺹ ﻭ ﺻﻠﻮﺍﺕ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ‪88 . ................................ ................................‬‬
‫ﺍﺳﺘﻐﻔﺎﺭ ‪89 ...................... ................................ ................................ ................................‬‬
‫ﻛﻠﻤﺔ ﺍﺧﻼﺹ ﻭ ﺭﺍﺯﻫﺎﻱ ﺧﺪﺍﻭﻧﺪﻱ ‪91 ............. ................................ ................................‬‬
‫ﺭﺍﺯﻫﺎﻱ ﺻﻠﻮﺍﺕ ﻓﺮﺳﺘﺎﺩﻥ ﺑﺮ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒﺮ ‪93 ... ................................ ................................ ‬‬
 ‫ﻣﻘﺪﻣﻪ‬

‫ﷲ رب اﻟﻌﺎﻤﻟ� وﺻ� اﷲ و�ﺎرك ﻰﻠﻋ �ﻤﺪ وﻰﻠﻋ آل �ﻤﺪ‪.‬‬

‫ﺍﺯ ﺁﻥ ﺟﺎﻳﻲﻛﻪ ﻧﻤﺎﺯ ﺍﺭﺯﺵ ﻭﻳﮋﺓ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﻳﺎﺭﻱ ﺧﺪﺍ ﺩﺭ ﺑـﺎﺭﺓ ﺁﻥ ﻣﻄـﺎﻟﺒﻲ ﺭﺍ ﺑـﻪ ﺍﺧﺘﺼـﺎﺭ‬
‫ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻳﻢ‪ .‬ﺑﺎ ﺩﺭﺁﻣﺪﻱ ﺑﺮ ﻧﻤﺎﺯ ﻭ ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺳﺨﻦ ﺭﺍ ﺁﻏﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ‪ .‬ﺗـﺎ ﻫﻨﮕـﺎﻡ‬
‫ﺷﺮﺡ ﻓﻠﺴﻔﺔ ﻧﻤﺎﺯ‪ ،‬ﺑﺤﺚﻫﺎ ﻓﺮﺍﻭﺍﻥ ﻭ ﺍﺯ ﻫﻢ ﮔﺴﺴﺘﻪ ﻧﺒﺎﺷﺪ‪.‬‬
‫ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﺑﻨﺪﮔﻲ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫خَلقۡ ُت ٱ�ِّۡ وَٱ�ۡسَ ّ ۡ ُ ُ‬
‫َ َ‬
‫‪F0‬‬
‫ إِ�َ ِ�َعبد ِ‬
‫ون ‪] ٥‬اﺬﻟار�ﺎت‪.(1 )[٥٦ :‬‬ ‫ِ�‬ ‫نَ‬ ‫﴿ما‬
‫ﺑﻨﺪﮔﻲ‪ ،‬ﻳﻌﻨﻲ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ ﺑـﻲﭼـﻮﻥ ﻭ ﭼـﺮﺍ ﺍﺯ ﺩﻳـﻦ ﺧﺪﺍﻭﻧـﺪ‪ .‬ﺩﻳـﻦ ﺍﻟﻬـﻲ‪ ،‬ﻣﺠﻤﻮﻋـﻪ‬
‫ﻗﺎﻧﻮﻥﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮﺍﻱ ﺑﻪ ﻛﺎﺭﮔﻴﺮﻱ ﺩﺭﺳﺖ ﻣﻈﺎﻫﺮ ﺭﺣﻤـﺖ ﺧﺪﺍﻭﻧـﺪ ﺩﺭ ﺯﻣﻴﻨـﺔ‬
‫ﺗﺰﻛﻴﺔ ﻧﻔﺲ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ؛ ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﺍﺯ ﻟﺤﻈﺔ ﭘﺎﻧﻬـﺎﺩﻥ ﺑـﻪ ﺩﻭﺭﺍﻥ ﺁﮔـﺎﻫﻲ ﺗـﺎ ﺯﻣـﺎﻧﻲﻛـﻪ‬
‫ﻣﻲﻣﻴﺮﺩ‪ ،‬ﺑﺎﻳﺪ ﺩﺭ ﺯﻧﺪﮔﻲﻳﺶ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ ﻧﻤﺎﻳﺪ؛ ﭼﻮﻥ ﺑﺮﺍﻱ‬
‫ﺍﻳﻦ ﻫﺪﻑ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﺗﺰﻛﻴﺔ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻣﻴﻨﻪ ﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﻫﻤﭽﻮﻥ؛ ﺍﻳﺠـﺎﺩ ﺍﺭﺗﺒـﺎﻁ ﺑـﺎ ﺧﺪﺍﻭﻧـﺪ ﻭ‬
‫ﭼﮕﻮﻧﮕﻲ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﻮﺩ ﻭ ﻫﻤﻨﻮﻋﺎﻥ ﻭ ﻧﻈـﺎﻣﻲﻛـﻪ ﺣـﺎﻛﻢ ﺍﺳـﺖ؛ ﻭ ﻧﻌﻤـﺖﻫـﺎﻱ ﺧﺪﺍﻭﻧـﺪ‪،‬‬
‫ﺗﻜﻠﻴﻒﻫﺎﻳﻲ ﺑﺮ ﺍﻭ ﻭﺍﺟﺐ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺑﻪﺟﺎﺁﻭﺭﺩﻥ ﺁﻥﻫﺎ ﺗﺤﻘﻖ ﻫﺪﻑ ﺁﻓﺮﻳﻨﺶ‪ ،‬ﻳﻌﻨﻲ ﺑـﻪ‬
‫ﺗﺰﻛﻴﺔ ﻧﻔﺲ ﻣﻲﺭﺳﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ‪ :‬ﺍﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﺍﺳﺖ ﻫﻤﻴﺸﻪ ﺑﺎ ﺍﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺧﻮﺩ‪ :‬ﻣﺴﺆﻭﻝِ ﺷﻨﺎﺧﺘﻦِ ﻣﻌﺮﻭﻑﻫﺎ ﻭ ﻣﻨﻜﺮﻫﺎ‪ ،‬ﺳﭙﺲ ﺗﺤﻘّﻖﺑﺨﺸﻴﺪﻥ ﺑﻪ ﻣﻌـﺮﻭﻑﻫـﺎ‬
‫ﺩﺭ ﺧﻮﺩ ﻭ ﺩﻭﺭﻱﮔﺰﻳﺪﻥ ﺍﺯ ﻣﻨﻜﺮﻫﺎﺳﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﻫﻢﻧﻮﻉ‪ :‬ﺍﺯ ﻧﺰﺩﻳﻚﺗﺮﻳﻦ ﻛﺲ‪ ،‬ﻳﻌﻨﻲ ﻫﻤﺴﺮ – ﻛﻪ ﺯﻭﺝ ﻭ ﻣﻜﻤـﻞ ﺍﻭﺳـﺖ – ﺷـﺮﻭﻉ‬
‫ﻣﻲ ﺷﻮﺩ؛ ﺳﭙﺲ ﺑﻪ ﺍﺻﻮﻝ )ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ( ﻭ ﻓﺮﻭﻉ )ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺧﻮﻳﺸﺎﻥ ﻭ ﻧﺰﺩﻳﻜﺎﻥ( ﺁﻧﮕـﺎﻩ ﺑـﻪ‬

‫‪» -1‬ﻭ ﺟﻦ ﻭ ﺍﻧﺲ ﺭﺍ ﻧﻴﺎﻓﺮﻳﺪﻡ ﻣﮕﺮ ﺑﺮﺍﻯ ﺍﻳﻦ ﻛﻪ ﻣﺮﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻨﺪ«‪.‬‬
‫ﺩﻳﮕﺮﺍﻥ )ﻫﻤﺔ ﺍﻧﺴﺎﻥﻫﺎﻱ ﻛﺮﺓ ﺧﺎﻛﻲ( – ﻛﻪ ﺑﻪ ﻋﺒﺎﺭﺗﻲ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﻫﺴﺘﻨﺪ – ﻣﻲﺭﺳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺯﻣﻴﻨﻪ ﻧﻴﺰ ﺍﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﻭ ﻣﻮﻇّﻒ ﺍﺳﺖ‪ ،‬ﺁﻧﭽﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ؛ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺪﺍﻥ ﻧﻴﺎﺯﻣﻨﺪﻧﺪ‪ ،‬ﺑﻪ‬
‫ﺁﻧﺎﻥ ﺑﺮﺳﺎﻧﺪ؛ ﻭ ﺁﻧﭽـﻪ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺩﻳﮕـﺮﺍﻥ ﺍﺳـﺖ؛ ﻭ ﺍﻭ ﺑـﺪﺍﻥ ﻧﻴـﺎﺯ ﺩﺍﺭﺩ‪ ،‬ﺑـﺮ ﭘﺎﻳـﺔ ﻗـﺎﻧﻮﻥ ﻭ‬
‫ﺿﺎﺑﻄﻪﻫﺎﻳﻲ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭﻳﺎﻓﺖ ﻛﻨﺪ؛ ﻭ ﺑﻪ ﻣﻌﻨﺎﻱ ﻭﺍﻗﻌﻲ ﺩﺭ ﺍﺟﺘﻤـﺎﻉ ﺯﻧـﺪﮔﻲ ﻧﻤﺎﻳـﺪ‪ .‬ﺍﻳـﻦ ﻧـﻮﻉ‬
‫ﺯﻧﺪﮔﻲ ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻧﺴﺎﻥﻫﺎ ﭘﺲ ﺍﺯ ﻗﺮﺍﺭﮔﺮﻓﺘﻦ ﺩﺭ ﻛﺎﻧـﺎﻝﻫـﺎﻱ ﻭﻳـﮋﺓ ﺧـﻮﺩ ﺑـﺎﻫﻢ‬
‫ﭘﻴﻮﺳﺘﻪ ﻭ ﻫﻤﺎﻫﻨﮓ ﺷـﻮﻧﺪ؛ ﻭ ﻭﻇﻴﻔـﺔ ﻛـﻪ ﺑـﺮ ﺩﻭﺵ ﺍﻧﺴـﺎﻥ ﺍﺳـﺖ‪ ،‬ﺑـﺎ ﺑـﻪ ﻛـﺎﺭﮔﺮﻓﺘﻦِ ﺍﻳـﻦ‬
‫ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪ ،‬ﺗﺤﻘّﻖ ﻳﺎﺑﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺩﺳﺘﮕﺎﻩ ﺣﺎﻛﻢ‪ :‬ﺍﮔﺮ ﺣﺎﻛﻢ ﺑﻨﺎﺑﺮ ﺁﻥ ﭼﻪ ﺧﺪﺍﻭﻧﺪ ﻓـﺮﻭ ﻓﺮﺳـﺘﺎﺩﻩ‪ ،‬ﻓﺮﻣـﺎﻧﺮﻭﺍﻳﻲ ﻛﻨـﺪ‪،‬‬
‫ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﺸﻨﻮﺩ ﻭ ﺑﭙﺬﻳﺮﺩ؛ ﻭ ﻧﺴﺒﺖ ﺑﻪ )ﻧﻘﺺﻫﺎ ﻭ ﺧﻄﺎﻫـﺎ( ﻧﺎﺻـﺢ ﺑﺎﺷـﺪ‪ .‬ﺍﻣـﺎ ﺍﮔـﺮ‬
‫ﺣﺎﻛﻢ ﺑﻨﺎﺑﺮ ﺁﻥ ﭼﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻩ‪ ،‬ﻓﺮﻣﺎﻥ ﻧﺮﺍﻧﺪ‪ ،‬ﻭﻇﻴﻔﺔ ﺩﻳﮕﺮﻱ ﺩﺍﺭﺩ؛ ﻳﻌﻨﻲ ﺑﺎﻳﺪ ﺯﻣﻴﻨـﺔ‬
‫ﺑﺮﺍﻧﺪﺍﺯﻱﻳﺶ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﻨﺪ؛ ﺳﭙﺲ ﺩﺭ ﻋﻤﻞ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺑـﺮ ﺍﻧـﺪﺍﺯﺩ؛ ﻭ ﺑـﻪ ﺟـﺎﻱ ﺁﻥ ﺣﻜـﻮﻣﺘﻲ‬
‫ﺧﺪﺍﻳﻲ ﺑﺮﭘﺎ ﻛﻨﺪ‪ .‬ﺑﻪ ﻃﺒﻊ ﺍﻳﻦ ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﺯﻣﺎﻥ ﺯﻳﺎﺩﻱ ﻣﻲﺑﺮﺩ‪.‬‬
‫ﺑﺮﺍﻱ ﻧﻌﻤﺖﻫﺎ‪ :‬ﺑﺮﺍﻱ ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻥ ﻭ ﺑﻪ ﻛﺎﺭﮔﻴﺮﻱ ﻧﻌﻤﺖﻫـﺎ‪ ،‬ﻗـﺎﻧﻮﻥ ﻭ ﺿـﺎﺑﻄﺔ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﺭﻋﺎﻳﺖ ﺁﻥﻫﺎﺳﺖ‪.‬‬
‫ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺧﻼﺻﺔ ﺑﻨﺪﮔﻲ ﺧﺪﺍ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺩﻭﺵ ﺍﻧﺴﺎﻥ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﺧﻼﺹ ﻭ ﺭﻋﺎﻳﺖﻛﺮﺩﻥِ ﻗﺎﻟﺐﻫﺎ‪ ،‬ﺩﻭ ﭘﺎﻳﺔ ﺑﻨﺪﮔﻲ ﺧﺪﺍ‬

‫ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺑﻨﺪﮔﻲ – ﺗﻨﻬﺎ – ﺑﻪﺟﺎ ﺁﻭﺭﺩﻥ ﻗﺎﻟﺐ ﻛﺮﺩﺍﺭ )ﺭﻋﺎﻳﺖ ﻗﺎﻧﻮﻥ ﻭ‬
‫ﺿﺎﺑﻄﻪﻫﺎﻱ ﺩﻳﻨﻲ( ﻭ ﻇﻮﺍﻫﺮ ﺁﻥﻫﺎ ﻧﻴﺴﺖ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪ ،‬ﻫﻨﮕﺎﻡ ﺭﻭﺯﻩ – ﺗﻨﻬﺎ – ﺭﻋﺎﻳﺖ ﺑﺨﺶ‬
‫ﻇﺎﻫﺮﻱﺍﺵ – ﻛﻪ ﺧﻮﺩﺩﺍﺭﻱ ﺍﺯ ﺧﻮﺭﺩﻥ ﻭ ﺁﺷﺎﻣﻴﺪﻥ ﻭ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻲ ﺍﺳﺖ – ﻣﻼﻙ ﻧﻴﺴﺖ؛‬
‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻭ ﺭﻫﻦ ﻭ ﺍﺟﺎﺭﻩ ﻭ ﺍﺯﺩﻭﺍﺝ ﻭ ﻃﻼﻕ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﺭﺩ؛ ﺯﻳﺮﺍ‬
‫ﺑﻨﺪﮔﻲ ﺩﻭ ﭘﺎﻳﻪ ﺩﺍﺭﺩ‪ :‬ﻳﻜﻲ‪ ،‬ﺭﻋﺎﻳﺖ ﻗﺎﻟﺐﻫﺎﻱ ﻣﻘﺮﺭ ﺷﺪﺓ ﺷﺮﻳﻌﺖ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ؛ ﺩﻭﻡ‪:‬‬
‫ﺍﺧﻼﺹ ﺩﺭ ﺗﺤﻘﻖﺑﺨﺸﻴﺪﻥ ﺑﻪ ﻗﺎﻟﺐ ﻇﺎﻫﺮﻱ ﻛﺮﺩﺍﺭ؛ ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﺧﺪﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻥ ﺁﻥﻫﺎﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﭘﺎﻳﻪ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﻨﺪﮔﻲ ﺭﺥ ﻧﻤﻲﺩﻫﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪ ،‬ﺍﮔﺮ ﻛﺴﻲ ﺍﺯ ﻃﻠﻮﻉ ﺗﺎ‬
‫ﻏﺮﻭﺏ ﺧﻮﺭﺷﻴﺪ ﺑﺮﺍﻱ ﺟﺰ ﺧﺪﺍ ﺍﺯ ﺧﻮﺭﺩﻥ ﻭ ﺁﺷﺎﻣﻴﺪﻥ ﻭ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻲ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩ‬
‫)ﻗﺎﻟﺐ ﻋﺒﺎﺩﺕ ﺭﺍ ﺭﻋﺎﻳﺖ ﻛﺮﺩ(؛ ﺍﻣﺎ ﻗﺼﺪﺵ ﺗﻤﺮﻳﻦ ﺍﻋﺘﺼﺎﺏ ﻏﺬﺍ ﻳﺎ ﻫﺮ ﻣﻨﻈﻮﺭ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ‪،‬‬
‫ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﻨﺪﮔﻲﻳﺶ ﻛﻤﺒﻮﺩ ﺩﺍﺷﺘﻪ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺍﺻﻞ‪ ،‬ﺑﻨﺪﮔﻲ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ ﺍﺳﺖ؛ ﻭ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺍﻭ ﺭﻭﺯﻩ ﺗﻠﻘﻲ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺗﻨﻬﺎ ﻫﻨﮕﺎﻣﻲ ﺭﻭﺯﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺧﻮﺩﺩﺍﺭﻱ – ﺍﺯ ﻏﺬﺍ ﻭ ﺁﺏ ﻭ‬
‫ﺩﻳﮕﺮ ﭼﻴﺰﻫﺎ – ﺍﺯ ﺳﺮ ﺍﺧﻼﺹ ﺑﺎﺷﺪ؛ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭﻱ ﺍﻧﺴﺎﻥ ﺭﺍ ﺳﺒﺐ ﺷﻮﺩ؛ ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ‬
‫ُ‬ ‫َ‬ ‫َ ّ‬ ‫ِ كَم ت‬ ‫ت‬ ‫َ ّ‬
‫ِين مِن � ۡبل ِ� ۡم‬
‫ ٱ�َ َ‬ ‫�ُ َها ٱ�َِّينَ ءَامَن وُاْ كُِبَ‬
‫ عَلَيۡ�ُمُ ٱلصّيَامُ َا كُِبَ �َ‬ ‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪� ﴿ :‬‬
‫ُّ َ‬ ‫َ‬
‫ع َلّ�ُمۡ �َتَقون ‪] ١‬اﺒﻟﻘﺮة‪. [١٨٣ :‬‬
‫) ‪(1‬‬
‫‪F1‬‬

‫ﻳﺎ ﺑﺮﻋﻜﺲ‪ ،‬ﻛﺴﻲ ﺍﺧﻼﺹ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ )ﻗﺼﺪﺵ – ﺗﻨﻬﺎ – ﺧﺸﻨﻮﺩﻱ ﺧﺪﺍ ﻳﺎ ﺭﺳـﻴﺪﻥ ﺑـﻪ‬
‫ﭘﺮﻫﻴﺰﻛﺎﺭﻱ ﺑﺎﺷﺪ(؛ ﻭﻟﻲ ﺷﻜﻞ ﻇﺎﻫﺮﻱ ﻳﺎ ﻗﺎﻟﺐ ﺗﻌﻴﻴﻦﺷﺪﺓ ﺧﺪﺍ ﺭﺍ ﺑﺮﺍﻱ ﺭﻭﺯﻩﮔﺮﻓﺘﻦ ﺭﻋﺎﻳـﺖ‬
‫ﻧﻜﻨــﺪ؛ ﻭ ﺑﮕﻮﻳــﺪ‪» :‬ﺍﮔــﺮ ﻫــﺪﻑ ﺍﺯ ﺧــﻮﺩﺩﺍﺭﻱ ﺩﺭ ﺧــﻮﺭﺩﻥ ﻭ ﺁﺷــﺎﻣﻴﺪﻥ ﻭ ﺭﻭﺍﺑــﻂ ﺟﻨﺴــﻲ‬
‫)ﺭﻭﺯﻩﮔﺮﻓﺘﻦ( ﺗﻤﺮﻳﻦ ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﻱ ﺍﺳﺖ‪ ،‬ﻣﻦ ﺗﻤﺮﻳﻦﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺟﺰ ﻗﺎﻟﺐ ﺗﻌﻴـﻴﻦﺷـﺪﺓ‬
‫ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﻢ‪ ،‬ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭ ﻣﻲﺷﻮﻡ« ﭼﻨﻴﻦ ﻛﺴﻲ ﺍﺧﻼﺹ ﺩﺍﺭﺩ )ﻣﻨﻈﻮﺭﺵ – ﺗﻨﻬﺎ‬
‫– ﺭﺳﻴﺪﻥ ﺑﻪ ﭘﺮﻫﻴﺰﻛﺎﺭﻱ ﻭ ﺟﻠﺐ ﺧﺸـﻨﻮﺩﻱ ﺧﺪﺍﺳـﺖ( ﻭﻟـﻲ ﺷـﻜﻞ ﻇـﺎﻫﺮﻱ ﺗﻌﻴـﻴﻦﺷـﺪﺓ‬
‫ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰﻛﺎﺭﻱ ﻣﺮﺍﻋﺎﺕ ﻧﻤﻲﻛﻨﺪ؛ ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺍﻳﻦ ﻫﻢ ﺑﻨﺪﮔﻲ ﻧﻴﺴﺖ؛ ﭼﻮﻥ – ﺑـﻪ‬
‫ﻳﻘﻴﻦ – ﺧﺪﺍﻭﻧﺪ‪ ‬ﺁﮔﺎﻩ ﻭ ﺩﺍﻧﺎ ﻣﻲﺩﺍﻧﺴﺘﻪ ﻛﻪ ﺗﻨﻬﺎ ﺩﺭ ﻗﺎﻟﺐ )ﺭﻭﺯﺓ ﺷﺮﻋﻲ( ﺍﻧﺴﺎﻥ ﺑﻪ ﭘﺮﻫﻴﺰﻛـﺎﺭﻱ‬
‫ﻣﻲﺭﺳﺪ؛ ﻭ ﮔﺮﻧﻪ ﭼﺮﺍ ﺍﻳﻦ ﻗﺎﻟـﺐ ﺭﺍ ﺗﻌﻴـﻴﻦ ﻛـﺮﺩﻩ؟ ﺍﻭ ﻛـﻪ ﺣﻜـﻴﻢ ﺍﺳـﺖ؛ ﻭ ﻫـﻴﭻ ﻛـﺎﺭﻱ ﺭﺍ‬
‫ﺑﻲﺣﻜﻤﺖ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺩﻫﺪ‪ .‬ﭘﺲ ﺑﻨﺪﮔﻲ ﺗﻨﻬﺎ ﻫﻨﮕﺎﻣﻲ ﺗﺤﻘﻖ ﻣﻲﻳﺎﺑﺪ ﻛﻪ ﺑـﺮﺍﻱ ﺧـﺪﺍ ﺑﺎﺷـﺪ؛ ﻭ‬
‫ﻗﺎﻟﺐ ﻳﺎ ﺷﻜﻞ ﻇﺎﻫﺮﻱ ﺁﻥ ﺭﻋﺎﻳﺖ ﺷﻮﺩ؛ ﻳﻌﻨﻲ ﺑﻨـﺎﺑﺮ ﻗـﺎﻧﻮﻥﻫـﺎﻱ ﺷـﺮﻳﻌﺖ‪ .‬ﺍﻧﺴـﺎﻥ ﻫﻨﮕـﺎﻣﻲ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﺑﻨﺪﮔﻲ ﻛﻨﺪ ﻛﻪ ﺯﻧﺪﮔﻲﻳﺶ ﺁﻧﮕﻮﻧﻪ ﺑﺎﺷﺪ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ ﻣـﻲﺧﻮﺍﻫـﺪ )ﺩﻭ ﭘﺎﻳـﺔ ﮔﻔﺘـﻪ‬
‫ﺷﺪﻩﺭﻋﺎﻳﺖ ﮔﺮﺩﺩ(‪ .‬ﺍﺧﻼﺹ ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﺧﺪﺍ ﻛﺎﺭﻛﺮﺩﻥﺷﺪﻧﻲ ﻧﻴﺴﺖ‪ ،‬ﻣﮕﺮ ﺍﻳﻦ ﻛﻪ ﺍﻧﺴـﺎﻥ ﺑـﺎ‬
‫ﺧﺪﺍﻭﻧﺪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎﺷﺪ‪.‬‬

‫‪» -1‬ﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩﺍﻳﺪ! ﺑﺮ ﺷﻤﺎ ﺭﻭﺯﻩ ﻭﺍﺟﺐ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﺑﺮ ﻛﺴﺎﻧﻲﻛـﻪ ﭘـﻴﺶ ﺍﺯ‬
‫ﺷﻤﺎ ﺑﻮﺩﻩﺍﻧﺪ ﻭﺍﺟﺐ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺑﺎﺷﺪ ﻛﻪ ﭘﺮﻫﻴﺰﮔﺎﺭ ﺷﻮﻳﺪ«‪.‬‬
 ‫ﻧﻤﺎﺯ‪ ،‬ﺭﺍﻩ ﭘﻴﻮﻧﺪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ‬
‫ﺩﺭ ﻫﻤﺔ ﺍﺩﻳﺎﻥ‪ ،‬ﺍﺯ ﮔﺬﺷﺘﻪ ﺗﺎ ﺑﻪ ﺍﻣﺮﻭﺯ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺍﺧﻼﺹ ﺩﺭ ﺑﻨﺪﮔﻲ ﺭﺍ ﺑﻪ‬
‫ﺧﻮﺑﻲ ﺗﺤﻘﻖ ﺑﺨﺸﺪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﻣﻜﻠﻒ ﺑﻪ ﺑﺮﭘﺎﻳﻲ ﻧﻤﺎﺯ ﻳﺎ ﺍﻗﺎﻣﺔ ﺻـﻼﺓ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼـﻪ‬
‫ﺷﻴﻮﻩﻫﺎﻱ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩﻥ ﻧﻤﺎﺯ ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ ،‬ﺭﻭﺡِ ﻋﻤـﻞ ﻳﻜـﻲ ﺍﺳـﺖ؛‬
‫ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﻫﻤﻴﺸﻪ ﺑﺎﻳﺪ ﺑﺎ ﺭﻓﺘﺎﺭﻱ ﻭﻳﮋﻩ ﺑﺎ ﺧﺪﺍ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ ﺑﺪﻳﻦ ﺗﺮﺗﻴـﺐ‪ ،‬ﺑﺘﻮﺍﻧـﺪ‬
‫ﺩﺭ ﻗﺎﻟﺐ ﻛﺮﺩﺍﺭﻫﺎﻳﻲﻛﻪ ﺩﺭ ﻃﻮﻝِ ﺯﻧﺪﮔﻲ ﺍﻧﺠـﺎﻡ ﻣـﻲﺩﻫـﺪ‪ ،‬ﺭﻭﺡِ ﺍﺧـﻼﺹ ﺑﺪﻣـﺪ؛ ﻭ ﺩﻭ ﭘﺎﻳـﺔ‬
‫ﺑﻨﺪﮔﻲ ﺗﺤﻘﻖ ﻳﺎﺑﻨﺪ‪ .‬ﭘﺲ ﺗﻨﻬﺎ ﻫﻨﮕﺎﻣﻲ ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺧﺪﺍ ﺭﺍ ﺑﻨﺪﮔﻲ ﻛﻨﺪ ﻛﻪ ﺑـﺎ ﺧﺪﺍﻭﻧـﺪ ﺩﺭ‬
‫ﺍﺭﺗﺒﺎﻁ ﺑﺎﺷﺪ‪ .‬ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺑﻪ ﻗﺎﻟﺐ ﻭﻳﮋﺓ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻗﺎﻟـﺐ‪» ،‬ﺻـﻼﺓ« ﻧﺎﻣﻴـﺪﻩ‬
‫ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺑﺪﻳﻦ ﺩﻟﻴﻞ‪ ،‬ﻭﻗﺘﻲ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ‪ ،‬ﭘﻴﺎﻣﺒﺮﺵ ﻣﻮﺳﻲ ‪ ‬ﺭﺍ ﺑﻪ ﭘﻴـﺎﻣﺒﺮﻱ ﺑﺮﮔﺰﻳـﺪ ﻭ ﺍﺻـﻞ‬
‫ﻧﺒﻮﺕ ﺑﺮﭘﺎ ﺷﺪ‪:‬‬
‫ٰٓ‬ ‫َ� ن ا ٱخۡ� ۡت ك ٱ‬
‫ لِمَا يُو�َ ‪] ﴾١‬ﻃﻪ‪.[١٣ :‬‬
‫ََُ فَسۡتَمِعۡ‬ ‫﴿ ََ‬
‫»ﻭ ﻣﻦ ﺗﻮ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩﺍﻡ‪ ،‬ﭘﺲ ﺑﺪﺍﻥ ﭼﻪ ﻭﺣﻲ ﻣﻲﺷﻮﺩ ﮔﻮﺵ ﻓﺮﺍ ﺩﻩ!«‪.‬‬
‫ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺑﻨﺶِ ﺍﺳﺎﺳﻲ ﻭ ﺗﻮﺣﻴﺪ ﺭﺍ ﺑﻪ ﺍﻭ ﺍﺑﻼﻍ ﻣﻲﻛﻨﺪ‪:‬‬
‫ٰه ّ ٓ َ َ ۠‬ ‫َّ�ِ َ‬
‫﴿ ٓ �َنا ٱ�َُّ �َٓ إِ�ََ إِ�َ �نا﴾ ]ﻃﻪ‪.[١٤ :‬‬
‫»ﻣﻦ ﺍﻡ؛ ﻣﻦ! ﺧﺪﺍﻳﻲﻛﻪ ﻣﻌﺒﻮﺩﻱ ﺭﺍﺳﺘﻴﻦ ﺟﺰ ﻣﻦ ﻧﻴﺴﺖ«‪.‬‬
‫ﺳﭙﺲ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪:‬‬
‫َ ۡ‬
‫﴿فٱ� ُب ۡد ِ�﴾ ]ﻃﻪ‪.[١٤ :‬‬
‫»ﭘﺲ ﻣﺮﺍ ﺑﭙﺮﺳﺖ«‪.‬‬
‫ﭼﻮﻥ – ﺗﻨﻬﺎ – ﻣﻦ ﺇﻟﻪ ﻫﺴﺘﻢ‪ ،‬ﻣﻮﺿﻊ ﺑﻨﺪﮔﻲ ﺭﺍ – ﻛﻪ ﻣﻘﺘﻀـﺎﻱ ﺗﻮﺣﻴـﺪ ﺍﺳـﺖ – ﺑﮕﻴـﺮ!‬
‫ﺁﻧﮕﺎﻩ ﻓﺮﻣﻮﺩ‪:‬‬
‫ِمِ ٱلصَلَوٰ ةَ ِ� ِۡ�ر ٓ‬
‫ّ‬ ‫َأ ق‬
‫ي﴾ ]ﻃﻪ‪.[١٤ :‬‬ ‫ِ‬ ‫﴿َ‬
‫»ﻭ ﺑﺮﺍﻱ ﻳﺎﺩ ﻣﻦ ﻧﻤﺎﺯ ﺭﺍ ﺑﺮﭘﺎ ﺩﺍﺭ«‪.‬‬
‫ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﺎ ﺍﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﻧﻴﺴﺖ؛ ﻭ ﺍﮔﺮ ﻗﺎﻟﺐﻫﺎ ﺭﺍ ﻧﻴﺰ ﺗﺤﻘﻖ ﺑﺨﺸـﺪ‪،‬‬
‫ﺭﻭﺡ ﻗﺎﻟﺐﻫﺎ )ﺍﺧﻼﺹ( ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﺩﺭ ﻧﺘﻴﺠـﻪ ﺑﻨـﺪﮔﻲ ﺭﺥ ﻧـﺪﺍﺩﻩ ﺍﺳـﺖ‪ .‬ﭘـﺲ ﺑـﻪ ﻃـﻮﺭ‬
‫ﺧﻼﺻﻪ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﻧﻤﺎﺯ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭘﺴﻨﺪﻳﺪﻩ ﻳﺎﺩ ﻧﺨﻮﺍﻫﺪ ﺷﺪ؛ ﻭ ﺍﮔﺮ ﻳﺎﺩ ﺧﺪﺍ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍ ﺑﺮﻗﺮﺍﺭ ﻧﻴﺴﺖ؛ ﻭ ﺍﮔﺮ ﺍﺭﺗﺒﺎﻁ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﺧﻼﺹ ﭘﺪﻳﺪ ﻧﻤـﻲﺁﻳـﺪ؛ ﻭ ﻛﺎﻟﺒـﺪ‬
‫ﺭﻓﺘﺎﺭ‪ ،‬ﺍﺯ ﺭﻭﺡ ﺍﺧﻼﺹ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻧﻴﺴﺖ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻨﺪﮔﻲ ﺭﺥ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻫﻤﻴﻦ ﺷﻴﻮﻩ‪ ،‬ﺩﺭ ﺳﺮﺍﺳﺮ ﻗﺮﺁﻥ ﻫﻨﮕﺎﻣﻲ ﺍﺯ ﺑﻨـﺪﮔﻲ ﺳـﺨﻨﻲ ﻣـﻲﺁﻳـﺪ‪ ،‬ﻧﻤـﺎﺯ ﺩﺭ ﺭﺃﺱ ﺁﻥ‬
‫ﺍﺳﺖ؛ ﺍﻟﺒﺘﻪ ﻧﻤﺎﺯ ﺩﻭ ﺟﻨﺒﻪ ﺩﺍﺭﺩ‪ :‬ﻳﻜﻲ ﺯﻳﻤﻨﻪﺳﺎﺯ ﺑﻨﺪﮔﻲ ﺍﺳﺖ؛ ﻭ ﺩﻳﮕﺮﻱ ﺧﻮﺩ‪ ،‬ﻧﻪ ﺗﻨﻬـﺎ ﺟـﺰﻭ‬
‫ﺑﻨﺪﮔﻲ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﺑﺨﺶﻫﺎﻱ ﺁﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺳﺒﺐ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻣـﺘﻦ‬
‫ـاك َ� ۡع ُب ُ‬
‫ـد﴾ ) ‪ (1‬اﻟﻔﺎﺤﺗـﺔ‪ [٥ :‬ﻣﺴـﺆﻭﻟﻴﺖ‪ ‬ﺍﻧﺴـﺎﻥ‬ ‫‪F2‬‬
‫ﻗﺮﺁﻥ )ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ( ﺑـﺎ ﺍﻳـﻦ ﻭﺍژﮔـﺎﻥ‪ِ﴿ :‬يَّ َ‬

‫ﻣﺸﺨﺺ ﺷﺪ‪ ،‬ﺩﺭ ﺁﻏﺎﺯ ﺷﺮﺡ ﺍﻳﻦ ﻣﺘﻦ – ﺩﻳﮕﺮ ﺳﻮﺭﻩﻫﺎﻱ ﻗﺮﺁﻥ‪ ،‬ﺷﺮﺡ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺍﻧﺪ‪ – .‬ﺩﺭ‬
‫ﺳﻮﺭﺓ ﺑﻘﺮﻩ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻭﺭﺩﻥ ﺑﻴﻨﺶِ ﺍﺳﺎﺳﻲ ﺍﻳﻤﺎﻥ ﺑﻪ ﻏﻴـﺐ ﻭ ﺑﻴـﺎﻥ ﺑﻨـﺪﮔﻲ‪ ،‬ﺩﺭ ﺁﻏـﺎﺯ ﻋﺒـﺎﺭﺕ‪‬‬
‫ُ َ‬ ‫ُقِيمُونَ ٱلصَلَوٰ ة﴾) ‪ (2‬اﺒﻟﻘﺮة‪ [٣ :‬ﺁﻣﺪﻩ؛ ﺁﻧﮕـﺎﻩ ﻓﺮﻣـﻮﺩﻩ ﺍﺳـﺖ‪َ﴿ :‬م ِ ّمَـا َر َز ۡق َ‬
‫ـ� ُٰه ۡم يُنفِقـون‬ ‫‪F3‬‬
‫ّ‬ ‫﴿َ�‬

‫ﺑﺎﻳﺪ ﻳﺎﺩ ﺁﻭﺭﻱ ﻛﺮﺩ ﻛﻪ ﺑﻨﺪﮔﻲ ﺩﺭ ﺩﻭ ﻣﻄﻠﺐ ﺧﻼﺻـﻪ ﺷـﺪﻩ ﺍﺳـﺖ‪ :‬ﻳﻜـﻲ‬ ‫اﺒﻟﻘـﺮة‪[٣ :‬‬
‫) ‪(3‬‬
‫‪F4‬‬ ‫‪﴾٣‬‬
‫»ﺍﻗﺎﻣﺔ ﺻﻼﺓ« ﻭ ﺩﻳﮕﺮﻱ ﺍﻧﻔﺎﻕ »ﻣ‪‬ﻤ‪‬ﺎ ﺭ‪‬ﺯ‪‬ﻕَ ﺍﷲُ«‪ .‬ﺑﺮﮔﺰﺍﺭ ﻛـﺮﺩﻥ ﻧﻤـﺎﺯ ﺑـﺮﺍﻱ ﺍﻳﺠـﺎﺩ ﺍﺭﺗﺒـﺎﻁ ﺑـﺎ‬
‫ﺧﺪﺍﻭﻧﺪ ﻭ ﺗﺄﻣﻴﻦ ﺭﻭﺡ ﺑﺮﺍﻱ ﻗﺎﻟﺐ ﻛﺮﺩﺍﺭﻫﺎ‪ ،‬ﻭ ﺍﻧﻔﺎﻕ ﺛﺮﻭﺕ ﺑﺮﺍﻱ ﭼﮕﻮﻧﮕﻲ ﺍﺭﺗﺒﺎﻁ ﺍﻧﺴـﺎﻥ ﺑـﺎ‬
‫ﻧﻌﻤﺖﻫﺎ ﻭ ﺑﺎ ﻫﻢﻧﻮﻋﺎﻥ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﻛﺮﺩﺍﺭﻫﺎ – ﻫﻤﮕﻲ – ﻳـﺎ ﻓـﺮﻭﻉ ﺍﻳـﻦ ﺩﻭ ﻫﺴـﺘﻨﺪ؛ ﻳـﺎ ﺩﺭ‬
‫ﺧﺪﻣﺖ ﺁﻥﻫﺎ‪ .‬ﭘﺲ ﻫﻴﭻ ﻛﺎﺭﻱ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻧﻴﺴﺖ‪.‬‬
‫ﺍﮔﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﻪ ﺗﺼﻮﻳﺮ ﺑﻜﺸﻴﻢ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺑﻨـﺪﮔﻲ‪ ،‬ﺣﺮﻛﺘـﻲ ﺍﺳـﺖ ﻛـﻪ ﮔـﺎﻡ‬
‫ﻧﺨﺴﺖﺍﺵ ﺑﺮﮔﺰﺍﺭﻱ ﻧﻤﺎﺯ ﻭ ﮔﺎﻡ ﺩﻭﻡﺍﺵ ﺍﻧﻔﺎﻕ ﺍﺯ ﺭﻭﺯﻱﻫﺎﻱ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛـﻪ‬
‫ﻭﻗﺘﻲ ﻛﺴﻲ ﭘﻴﻤﻮﺩﻥِ ﻣﺴﻴﺮﻱ ﺭﺍ ﺁﻏﺎﺯ ﻣﻲﻛﻨﺪ‪ ،‬ﺩﻭ ﮔﺎﻡ ﺑﺮ ﻣﻲﺩﺍﺭﺩ‪ :‬ﻳﻚ ﮔﺎﻡ ﺑـﺎ ﭘـﺎﻱ ﺭﺍﺳـﺖ ﻭ‬

‫‪» -1‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﻢ«‪.‬‬

‫‪» -2‬ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﺮ ﭘﺎ ﻣﻲﺩﺍﺭﻧﺪ«‪.‬‬
‫‪» -3‬ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺭﻭﺯﻱﺷﺎﻥ ﺩﺍﺩﻩﺍﻳﻢ ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫ﺩﻳﮕﺮﻱ ﺑﺎ ﭘﺎﻱ ﭼﭗ؛ ﻭ ﮔﺎﻡﻫﺎﻱ ﺑﻌﺪﻱ‪ ،‬ﻫﻤﻪ ﺗﻜﺮﺍﺭ ﺍﻳﻦ ﺩﻭ ﮔـﺎﻡﺍﻧـﺪ‪ .‬ﮔـﺎﻡِ ﻧﺨﺴـﺖ ﺑﻨـﺪﮔﻲ‪،‬‬
‫ﺍﻗﺎﻣﺔ ﺻﻼﺓ ﻭ ﮔﺎﻡِ ﺩﻭﻡ ﺍﻧﻔﺎﻕ ﻣﻤﺎ ﺭﺯﻕ ﺍﷲ ﺍﺳﺖ‪ .‬ﺑﻘﻴﺔ ﺑﻨﺪﮔﻲ – ﺑﻪ ﺷـﻴﻮﺓ – ﺗﻜـﺮﺍﺭ ﺍﻳـﻦ ﺩﻭ‬
‫ﮔﺎﻡ ﺍﺳﺖ‪ .‬ﺑﺎ ﺩﻗﺖ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﻳﺎﻓﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﺁﻳﺔ ﻧﻴﺴﺖ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺑﻲ ﺩﻳﮕﺮﻱ ﺁﻣـﺪﻩ‬
‫ﺑﺎﺷﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪:‬‬
‫َ ۡ‬ ‫َ ّ‬
‫﴿ف َص ِل ل َِر ّ�ِك َوٱ�َ ۡر ‪] ﴾٢‬الﻜﻮﺛﺮ‪[٢ :‬‬
‫»ﭘﺲ ﺑﺮﺍﻱ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻧﻤﺎﺯ ﺑﮕﺰﺍﺭ! ﻭ ﻗﺮﺑﺎﻧﻲ ﻛﻦ!«‪.‬‬
‫ﻧَﺤﺮ‪ ،‬ﺳﺮﺑﺮﻳﺪﻥ ﺷﺘﺮ ﺍﺳﺖ‪ .‬ﺷﺘﺮ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﺛﺮﻭﺕﻫﺎﻱ ﺩﺭﻳﺎﻓﺖﻛﻨﻨﺪﮔﺎﻥ ﻧﺨﺴـﺘﻴﻦ ﻗـﺮﺁﻥ‬
‫ۡ‬
‫ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﻨﮕﺎﻣﻲ ﻓﺮﻣﻮﺩﻩ‪َ ﴿ :‬وٱ�َ ۡر﴾ ﻳﻌﻨﻲ ﮔﺮﺍﻥﺑﻬﺎﺗﺮﻳﻦ ﻭ ﺍﺭﺯﻧﺪﻩﺗﺮﻳﻦ ﺛـﺮﻭﺕ ﺧـﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﺭﺍﻩ ﺧﺪﺍ ﺍﻧﻔﺎﻕ ﻛﻦ! ﺍﺯ ﺍﻳﻦ ﺩﺭﺳﺖ ﺟﻤﻠﻪﻫﺎ ﺩﺭ ﻗـﺮﺁﻥ‪ ،‬ﺑﺴـﻴﺎﺭ ﺍﺳـﺖ‪ .‬ﺑـﺪﻳﻦ ﺗﺮﺗﻴـﺐ‪ ،‬ﻣﻨﺰﻟـﺖ‪‬‬
‫ﺻﻼﺓ ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ‪.‬‬

‫ﺩﺭﻙ ﻣﻌﺎﻧﻲ ﻭﺍژﮔﺎﻥ ﻭ ﺣﻜﻤﺖﻫﺎﻱ ﻗﺮﺁﻧﻲ‬

‫ﭘﻴﺶ ﺍﺯ ﺁﻏﺎﺯ ﺗﻔﺴﻴﺮ ﻭ ﺗﺒﻴﻴﻦِ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ،‬ﻭﺍژﮔﺎﻧﻲﻛـﻪ ﻗـﺮﺁﻥ ﺑـﺮﺍﻱ ﺍﺩﺍﻱ‬
‫ﻣﻔﺎﻫﻴﻢِ ﺩﻳﻨﻲ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﻫﻤﺎﻥ ﻛﻠﻤﺎﺕ ﻣﺘﺪﺍﻭﻝ ﺩﺭ ﻣﻴﺎﻥ ﻋﺮﺏﻫﺎﺳﺖ ﻛﻪ ﺩﺭ ﻋـﻴﻦ ﺭﻋﺎﻳـﺖ‪‬‬
‫ﺍﺻﻞِ ﻭﺿﻊ ﺁﻥﻫﺎ‪ ،‬ﻣﻌﻨﺎﻫﺎﻱ ﺍﻟﻬﻲ ﻧﻴﺰ ﺑﻪ ﺁﻥﻫﺎ ﺍﻓـﺰﻭﺩﻩ ﺷـﺪﻩ‪ .‬ﺑﻨـﺎﺑﺮ ﺍﻳـﻦ‪ ،‬ﻫﻨﮕـﺎﻡِ ﺑﺮﺧـﻮﺭﺩ ﺑـﺎ‬
‫ﺗﻌﺒﻴﺮﺍﺕ ﻭ ﺍﺻﻄﻼﺣﺎﺕ‪ ‬ﻗﺮﺁﻧﻲ‪ ،‬ﺩﻭ ﺍﻣﺮ ﺑﺎﻳﺴﺖ ﻣﺪ ﻧﻈﺮ ﺑﺎﺷﺪ؛ ﻳﻜﻲ ﺍﻳـﻦ ﻛـﻪ ﻭﺍژﮔـﺎﻥ ﻣﻌﻨـﺎﻱ‬
‫ﻟﻐﻮﻱ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ؛ ﻭ ﺍﻳﻦ ﻣﻌﺎﻧﻲ ﺍﺯ ﺁﻥﻫﺎ ﺳﻠﺐ ﻧﺸﺪﻩ‪ ،‬ﺩﻭﻡ ﺍﻳﻦ ﻛﻪ ﺍﻳﻦ ﻣﻌﺎﻧﻲ ﻛﻴﻔﻴﺘﻲ ﺭﺑ‪‬ﺎﻧﻲ‬
‫ﻳﺎﻓﺘﻪﺍﻧﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻭﺍژﺓ ﺻﻴﺎﻡ ﺑﻪ ﻣﻌﻨﺎﻱ ﺧﻮﺩﺩﺍﺭﻱﻛـﺮﺩﻥ ﺑـﺎ ﻋـﺰﻡ ﻭ ﺟـﺪﻳﺖ ﺍﺳـﺖ؛ ﻭ ﺑـﺎ‬
‫»ﺻﻮﻡ« ﻓﺮﻕ ﺩﺍﺭﺩ‪» .‬ﺻﻮﻡ« ﺑﻪ ﻣﻌﻨﺎﻱ »ﺧﻮﺩﺩﺍﺭﻱﻛﺮﺩﻥ« ﺍﺳﺖ‪ .‬ﺻﻴﺎﻡ ﺑـﺮ ﻭﺯﻥِ ﻓ‪‬ﻌـﺎﻝ ﺍﺳـﺖ؛ ﻭ‬
‫ﻣﺼﺪﺭﻫﺎﻳﻲﻛﻪ ﺑﺮ ﻭﺯﻥِ ﻓ‪‬ﻌﺎﻝ ﻫﺴﺘﻨﺪ‪ ،‬ﻣﻌﻨﺎﻱ ﺍﺑﺎ ﻭ ﺳﺨﺖ ﺍﻣﺘﻨﺎﻉ ﻭﺭﺯﻳـﺪﻥ ﺭﺍ ﻣـﻲﺩﻫﻨـﺪ‪ .‬ﭘـﺲ‬
‫ﻣﻌﻨﺎﻱ ﻟﻐﻮﻱ ﺻﻴﺎﻡ‪ ،‬ﺳﺨﺖ ﺍﻣﺘﻨﺎﻉ ﻭﺭﺯﻳـﺪﻥ ﻭ ﺳـﺨﺖ ﺧـﻮﺩﺩﺍﺭﻱﻛـﺮﺩﻥ‪ ،‬ﺩﺭ ﻗـﺮﺁﻥ ﻣﺤﻔـﻮﻅ‬
‫ﺍﺳﺖ؛ ﺍﻣﺎ ﺧﻮﺩﺩﺍﺭﻱ ﺍﺯ ﭼﻪ ﭼﻴﺰ؟ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﺑﻪ ﻭﺍژﺓ ﺻـﻴﺎﻡ‪ ،‬ﻭﻳﮋﮔـﻲ ﺭﺑـﺎﻧﻲ ﺩﺍﺩﻩ؛ ﻭ‬
‫ﻣﻨﻈﻮﺭ ﺧﻮﺩﺩﺍﺭﻱ ﻛﺮﺩﻥ ﺍﺯ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﻧﻔﺲ ﺑﻪ ﺳﻮﻱ ﺁﻥ ﻛﺸﺶ ﺩﺍﺭﺩ؛ ﻣﺎﻧﻨﺪ‪ :‬ﺧـﻮﺭﺩﻥ ﻭ‬
‫ﺁﺷﺎﻣﻴﺪﻥ ﻭ ﻣﺴﺎﻳﻞ ﺟﻨﺴﻲ‪.‬‬
‫ﭘﺲ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﻣﺎ ﻣﻌﺎﻧﻲ ﺍﻳﻦ ﺗﻌﺒﻴﺮﺍﺕ ﻗﺮﺁﻧﻲ ﺭﺍ ﺑﻔﻬﻤﻴﻢ‪ ،‬ﺍﺑﺘﺪﺍ ﺑﺎﻳﺴﺘﻲ ﻣﻌﻨﺎﻱ ﻟﻐـﻮﻱ ﺁﻥ‬
‫ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ؛ ﺳﭙﺲ ﺩﺭ ﭘﻲ ﻳﺎﻓﺘﻦ ﻭ ﺷﻨﺎﺧﺘﻦ ﻭﻳﮋﮔﻲﻳﻲ ﺑﺎﺷﻴﻢ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺑﺎﻧﻲ‬
‫ﺑﻪ ﺁﻥﻫﺎ ﺩﺍﺩﻩ؛ ﻭ ﺩﺭ ﺗﻌﺒﻴﺮﻫﺎ ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻌﺒﻴﺮﻫﺎ ﻧﻴﺰ ﺩﺭ ﭘﻲ ﺣﻜﻤﺖﻫـﺎ ﻭ ﺣﻘﻴﻘـﺖ ﺁﻥﻫـﺎ‬
‫ﺑﺎﺷﻴﻢ؛ ﻳﻌﻨﻲ ﺑﺮﺍﻱ ﺩﺍﻧﺴﺘﻦ ﺣﻘﻴﻘﺖ ﺭﻭﺯﻩ ﻭ ﺣﻜﻤﺖ ﺁﻥ‪ ،‬ﻧﺒﺎﻳﺪ ﺧﻴﺎﻝ ﭘﺮﺩﺍﺯﻱ ﻛﻨﻴﻢ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻳـﻦ‬
‫ﻛﻪ ﺭﻭﺯﻩ ﺑﺮﺍﻱ ﺗﻨﺪﺭﺳﺘﻲ ﺳﻮﺩﻣﻨﺪ ﺍﺳﺖ؛ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺗﻌﺒﻴﺮﻫﺎ‪ ،‬ﺑﻠﻜﻪ ﺣﻘﻴﻘﺖ ﻭ ﺣﻜﻤﺖ ﺭﻭﺯﻩ ﺩﺭ‬
‫ﺗﻌﺒﻴﺮ ﺻﻴﺎﻡ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﻨـﺎﻱ ﺳـﺨﺖ ﺧـﻮﺩﺩﺍﺭﻱ ﻛـﺮﺩﻥ ﺍﺯ ﺧـﻮﺍﻫﺶﻫـﺎﻱ ﻧﻔـﺲ ﻭ‬
‫ﻟﺬﺕﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻃﺒﻊ ﻧﻔﺲ ﺑﻪ ﺁﻥﻫﺎ ﻛﺸﺶ ﻭ ﮔﺮﺍﻳﺶ ﺩﺍﺭﺩ؛ ﻭ ﺑﺎ ﺗﻤﺎﻡ ﺗـﻮﺍﻥ ﺍﻧﺴـﺎﻥ ﺭﺍ‬
‫ﺑﻪ ﺳﻮﻱ ﺁﻥﻫﺎ ﻣﻲﻛﺸﺎﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺳﺒﺐ »ﺳﺨﺖ ﺧﻮﺩﺩﺍﺭﻱﻛﺮﺩﻥ« ﺗﻜﻠﻴﻒ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻲ ﺍﻳﻦ‬
‫»ﺳﺨﺖ ﺧﻮﺩﺩﺍﺭﻱﻛﺮﺩﻥ« ﺗﺤﻘـﻖ ﻳﺎﻓـﺖ‪ ،‬ﺍﻧﺴـﺎﻥ ﺩﺭ ﺩﻭﺭﺓ ﭘﺮﻭﺭﺷـﻲ ﺑـﻪ ﺧـﻮﺩﺩﺍﺭﻱﻛـﺮﺩﻥ ﺍﺯ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﺧﻮ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺎﻳـﺪ ﺍﺯ ﺁﻥﻫـﺎ ﺩﻭﺭﻱ ﻛﻨـﺪ؛ ﺑﻨـﺎﺑﺮ ﺍﻳـﻦ‪ ،‬ﻣـﻲﺗﻮﺍﻧـﺪ ﺍ ﺯ ﭼﻴـﺰﻱ ﻛـﻪ‬
‫ُّ َ‬ ‫َ‬
‫ّ�ُمۡ �َتَقون﴾) ‪ (1‬ﭘـﺲ‬
‫‪F5‬‬ ‫ﻧﺎﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﭼﻨﻴﻦ ﭘﺮﻫﻴﺰﻛﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪﴿ :‬ع َل‬
‫ﻣﺎ ﺣﻘﻴﻘﺖ ﺭﻭﺯﻩ ﺭﺍ ﺩﺭ ﺗﻌﺒﻴﺮ »ﺻﻴﺎﻡ« ﻭ ﺣﻜﻤﺘﺶ ﺭﺍ ﭘﻴﺮﺍﻣﻮﻥ ﻫﻤﻴﻦ ﺗﻌﺒﻴﺮ ﻣﻲﻳﺎﺑﻴﻢ‪.‬‬

‫ﺩﻋﺎ‪ ،‬ﺭﻭﺡ ﻧﻤﺎﺯ‬

‫»ﺻـﻼﺓ« ﻧﻴﺰ ﻳﻜﻲ ﺍﺯ ﺗﻌﺒﻴﺮﺍﺕ ﻗﺮﺁﻧﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺩﻋﺎ ﻭ ﺑﻪ ﻓﺮﻳﺎﺩ ﺧﻮﺍﻧـﺪﻥ‬
‫ﻭ ﺑﻪ ﻓﺮﻳﺎﺩ ﺧﻮﺍﺳﺘﻦ ﺍﺳﺖ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺩﺭ ﺷﺮﻳﻌﺖ ﺑﺮﺍﻱ ﻣﻮﺿﻮﻋﻲ ﻭﻳﮋﻩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﻣﻌﻨـﺎﻱ‬
‫ﺍﺻﻠﻲﺍﺵ ﺭﺍ ﻣﺤﻔﻮﻅ ﻧﻤﻮﺩﻩ؛ ﻭﻟﻲ ﻛﻴﻔﻴﺖ ﻣﺨﺼﻮﺹ ﺭﺑﺎﻧﻲ ﺑﻪ ﺁﻥ ﺩﺍﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﻧﺨﺴـﺖ‬
‫ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺗﻮﺿﻴﺢ ﻣﻲﺩﻫﻴﻢ ﻛﻪ ﺑﻪ ﻓﺮﻳﺎﺩ ﺧﻮﺍﻧﺪﻥ ﻭ ﺑﻪ ﻓﺮﻳﺎﺩ ﻃﻠﺒﻴﺪﻥ‪ ،‬ﺑـﺮﺍﻱ ﺩﺭﺳـﺖ ﺷـﺪﻥ‬
‫ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺍﻣﺮ ﺭﺥ ﻣﻲﺩﻫﺪ‪ -1 :‬ﺟﻠﺐ ﺳﻮﺩ؛ ‪ -2‬ﺩﻓﻊ ﺯﻳـﺎﻥ؛ ﭼـﻮﻥ ﻫـﺮ ﻣﻮﺟـﻮﺩﻱ – ﺍﺯ‬
‫ﺟﻤﻠﻪ ﺍﻧﺴﺎﻥ – ﺩﺭ ﻣﺴﻴﺮ ﺣﺮﻛﺖ ﺑﻪ ﺳﻮﻱ ﺭﺷﺪ‪ ‬ﻛﺎﻣﻞ‪ ،‬ﺍﻣﻜﺎﻧـﺎﺗﻲ – ﺍﻳﺠـﺎﺑﻲ ﻭ ﻧﻴـﻚ – ﻧﻴـﺎﺯ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺗﺄﻣﻴﻦ ﮔﺮﺩﺩ؛ ﻭ ﻣﻮﺍﻧﻌﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺳﺮِ ﺭﺍﻩﺍﺵ ﺑﺮﺩﺍﺷﺘﻪ ﺷـﻮﺩ؛ ﺑـﺮﺍﻱ‬
‫ﻣﺜﺎﻝ ﺩﺍﻧﺔ ﮔﻨﺪﻡ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻭﺝ ﺭﺷﺪ‪ ،‬ﺑﻪ ﺯﻣﻴﻦ ﻭ ﺁﺏ ﻭ ﻫﻮﺍ ﻭ ﻧﻮﺭ ﻭ ﮔﺮﻣﺎ ﻭ ﭼﻴﺰﻫـﺎﻳﻲ‬
‫ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ – ﻛﻪ ﺍﻳﺠﺎﺑﻲ ﻭ ﻣﺜﺒﺖ ﻫﺴﺘﻨﺪ – ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ .‬ﺁﻓﺖﻫﺎﻳﻲ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ‬

‫‪» -1‬ﺗﺎ ﭘﺮﻫﻴﺰﮔﺎﺭ ﺷﻮﻳﺪ«‪.‬‬

‫ﺳﺮِ ﺭﺍﻩﺍﺵ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﻧﺪ‪ ،‬ﺗﺎ ﺑﻪ ﺍﻭﺝ ﺭﺷﺪ ﺧﻮﺩ ﺑﺮﺳﺪ‪ .‬ﺯﻣﺎﻧﻲ ﺍﻳﻦ ﮔﻨﺪﻡ ﻣﻲﺗﻮﺍﻧﺪ ﻣﺴﻴﺮِ ﺧـﻮﺩ‬
‫ﺭﺍ ﺗﺎ ﺁﺧﺮ ﺍﺩﺍﻣﻪ ﺩﻫﺪ ﻛﻪ ﻛﺴﻲ ﺍﻳﻦ ﺍﻣﻜﺎﻧﺎﺕ ﺭﺍ ﺑﺮﺍﻳﺶ ﺗﻬﻴﻪ ﻛﻨﺪ؛ ﻭ ﺁﻥ ﻣﻮﺍﻧﻊ ﺭﺍ ﺍﺯ ﺳﺮِ ﺭﺍﻫﺶ‬
‫ﺑﺮﺩﺍﺭﺩ‪ .‬ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦﮔﻮﻧﻪ ﺩﺭ ﻣﺴﻴﺮ ﺣﺮﻛﺘﺶ ﺑﻪ ﺍﻣﻜﺎﻧـﺎﺗﻲ ﻧﻴـﺎﺯ ﺩﺍﺭﺩ ﻛـﻪ ﺑﺎﻳـﺪ ﺑـﺮﺍﻳﺶ‬
‫ﺁﻣﺎﺩﻩ ﺷﻮﺩ‪ ،‬ﻭ ﻣﻮﺍﻧﻌﻲ ﺑﺮ ﺳﺮِ ﺭﺍﻫﺶ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ ،‬ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺭﺍﻩ ﺭﺷـﺪ ﺭﺍ‬
‫ﺍﺩﺍﻣﻪ ﺩﻫﺪ‪ .‬ﺩﻋﺎ ﻭ ﺑﻪ ﻓﺮﻳﺎﺩ ﺧﻮﺍﻧﺪﻥ ﺑﺮﺍﻱ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺍﻣـﺮ ﺭﺥ ﻣـﻲﺩﻫـﺪ‪ :‬ﺟﻠـﺐ ﺳـﻮﺩ ﻭ‬
‫ﺩﻭﺭﻛﺮﺩﻥ ﺯﻳﺎﻥ‪.‬‬
‫ﮔﻔﺘﻪ ﺷﺪ‪» ،‬ﺻﻼﺓ« ﺑﻪ ﻣﻌﻨﺎﻱ ﺩﻋﺎﺳﺖ‪ .‬ﺩﺭ ﺗﻌﺒﻴﺮ »ﺻـﻼﺓ« ﺍﻳﻦ ﻣﻌﻨﺎ ﻫﻤﭽﻨﺎﻥ ﺑﻪ ﺣـﺎﻝ ﺧـﻮﺩ‬
‫ﺑﺎﻗﻲ ﺍﺳﺖ؛ ﺍﻣﺎ ﻛﻴﻔﻴﺘﻲ ﺭﺑﺎﻧﻲ ﺑﻪ ﺁﻥ ﺩﺍﺩﻩ ﺷﺪﻩ‪ .‬ﺑﻴﺎﻥ ﻛﻴﻔﻴﺖ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ‬
‫ﺷﻴﻮﻩﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺩﻋﺎ ﻛﻨﺪ؛ ﻭﻟﻲ ﭼﺮﺍ ﺩﻋﺎ ﻛﻨﺪ؟ ﻭ ﭼﻪ ﭼﻴﺰ ﺭﺍ ﺑﺨﻮﺍﻫﺪ؟ ﭘﻴﺶﺗﺮ ﮔﻔﺘـﻪ ﺷـﺪ‬
‫ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ؛ ﻭ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﻫﻢ ﺑﻪ ﻣﻨﺰﻟﺔ ﺣﺮﻛﺖ ﺩﺭ ﺭﺍﻫﻲ ﺍﺳﺖ؛ ﻭ‬
‫ﺣﺮﻛﺖ ﺩﺭ ﺭﺍﻩ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﻧﻴﺰ ﺍﻣﻜﺎﻧﺎﺗﻲ ﻧﻴﺎﺯ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﻓـﺮﺍﻫﻢ ﮔـﺮﺩﺩ؛ ﻭ ﻣـﻮﺍﻧﻌﻲ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺍﻧﺴﺎﻥ ﺑﻨﺪﻩ ﺑﺎﺷﺪ؛ ﻭ ﺑﻨﺪﮔﻲ ﺭﺥ ﺩﻫﺪ‪ ،‬ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ‬
‫ﺩﻋﺎ ﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ ﺍﺯ ﺍﻭ ﺑﺨﻮﺍﻫﺪ ﻛﻪ ﺍﻣﻜﺎﻧﺎﺕ‪ ‬ﻻﺯﻡ ﺭﺍ ﺁﻣﺎﺩﻩ ﻛﻨﺪ؛ ﻭ ﻣـﻮﺍﻧﻌﻲ‬
‫ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺭﻭ ﺍﺳﺖ ﺍﺯ ﺳﺮ ﺭﺍﻩ ﺑﺮﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺩﻋﺎ ﻭ ﺑﻪ ﻓﺮﻳﺎﺩ ﻃﻠﺒﻴﺪﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺻﻮﺭﺕﻫـﺎﻱ‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ .‬ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﺍﻧﺴﺎﻥﻫﺎ ﺩﺭ ﺣﺎﻻﺕ‪ ‬ﻣﺨﺘﻠﻒ ﺩﻋﺎ ﻣﻲﻛﻨﻨﺪ؛ ﺍﻣـﺎ ﺧﺪﺍﻭﻧـﺪ‬
‫ﻋﻠﻴﻢ ﻭ ﺣﻜﻴﻢ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﻛﺎﻣﻞﺗﺮﻳﻦ ﺻﻮﺭﺕ‪ ‬ﺑﻪ ﻓﺮﻳﺎﺩ ﻃﻠﺒﻴﺪﻥ‪ ،‬ﻫﻤﺎﻥ ﺻﻮﺭﺕ »ﺻـﻼﺓ« ﺍﺳـﺖ‬
‫ﻛﻪ ﺑﺮﺍﻳﻤﺎﻥ ﻣﻘﺮﺭ ﻛﺮﺩﻩ‪ .‬ﭘﺲ »ﺻﻼﺓ« ﻛﺎﻣﻞﺗﺮﻳﻦ ﺷﻴﻮﺓ ﺩﻋﺎﺳﺖ؛ ﻭ ﺩﻋﺎ – ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﮔﻔﺘـﻪ‬
‫ﺷﺪ – ﺑﺮﺍﻱ ﺟﻠﺐ ﺳﻮﺩ ﻭ ﺩﻭﺭ ﻛﺮﺩﻥ ﺯﻳﺎﻥ ﺍﺳﺖ‪» ،‬ﺻـﻼﺓ«‪ ،‬ﺍﻭﺝ ﻭ ﺭﻭﺵ ﺑـﻪ ﻓﺮﻳـﺎﺩ ﻃﻠﺒﻴـﺪﻥِ‬
‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺮﺍﻱ ﺟﻠﺐ ﻭ ﺗﻬﻴﺔ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺭﻓﻊِ ﻣﻮﺍﻧﻊ ﺩﺭ ﻣﺴﻴﺮِ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ‪ ،‬ﺑـﻪ‬
‫ﻓﺮﻳﺎﺩ ﺑﺮﺳﺪ‪.‬‬
‫ﭘﺲ ﺑﻪ ﻳﺎﺭﻱ ﻫﻤﺎﻥ ﺍﺻﻞ ﻭﺿﻊِ ﻟﻐﻮﻱ ﻭ ﺑﺎ ﻣﻼﺣﻈﺔ ﻛﻴﻔﻴﺖ‪ ‬ﺟﺪﻳﺪ ﺭﺑـﺎﻧﻲ – ﻛـﻪ ﺑـﻪ ﺍﻳـﻦ‬
‫ﻭﺍژﻩ ﺩﺍﺩﻩ ﺷﺪﻩ – ﺣﻘﻴﻘﺖ »ﺻـﻼﺓ« ﺭﺍ ﺩﺭ ﻣﻲﻳﺎﺑﻴﻢ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻴﺎﺯﻱ ﺑﻪ ﺗﻜﻠﻒ ﺍﻧـﺪﺍﺧﺘﻦ‬
‫ﺧﻮﺩ ﻧﻴﺴﺖ‪ .‬ﮔﻔﺘﻴﻢ‪ :‬ﺩﻋﺎ ﺑﻪ ﺷﻴﻮﻩﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ؛ ﺍﻣﺎ ﺷﻴﻮﺓ ﻛﺎﻣﻞ ﺩﻋﺎ‪ ،‬ﺩﺭ ﻗﺎﻟـﺐ‬
‫ﻭ ﺻﻮﺭﺕ »ﺻـﻼﺓ« ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﻣﻲﺧﻮﺍﻫﺪ ﺩﻋﺎ ﻛﻨﺪ – ﺩﺭ ﺣﻘﻴﻘﺖ – ﺑﺎﻳﺪ ﺍﺯ‬
‫ﺭﺍﻩ ﺍﻳﻦ ﻓﺮﻳﻀﻪ ﻭ ﺭﻓﺘﺎﺭ ﻭﻳﮋﻩ ﺑﺎ ﺧﺪﺍ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﻛﻨﺪ؛ ﺍﻣﺎ ﻣﺘﺄﺳـﻔﺎﻧﻪ ﻫﻤـﺎﻥﮔﻮﻧـﻪ ﻛـﻪ ﻫﻤـﺔ‬
‫ﻫﺪﺍﻳﺖﻫﺎﻱ ﺩﻳﻦ ﺧﺪﺍ ﻳﺎ ﺑﻴﺶﺗﺮﺷﺎﻥ ﻧﺰﺩ ﺍﻏﻠﺐ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ ،‬ﻏﺮﻳﺐ ﻭ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺷﺪﻩﺍﻧـﺪ‪ ،‬ﻧﻤـﺎﺯ‬
‫ﻫﻢ ﺩﭼﺎﺭ ﻫﻤﻴﻦ ﻭﺿﻌﻴﺖ ﮔﺸﺘﻪ؛ ﻳﻌﻨﻲ ﻣﺮﺩﻡ ﻧﻤﺎﺯ ﻣﻲﮔﺰﺍﺭﻧﺪ‪ ،‬ﺍﻣﺎ ﻭﻗﺘﻲ ﺑﺨﻮﺍﻫﻨﺪ ﺩﻋﺎ ﻛﻨﻨﺪ‪ ،‬ﺩﺭ‬
‫ﺣﺎﻟﺖ ﻭﻳﮋﺓ ﻭ ﺑﻪ ﺷﻴﻮﺓ ﺩﻳﮕﺮﻱ ﺩﻋﺎ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻋﺠﻴﺐﺗﺮ ﺁﻧﻜﻪ ﻧﻤﺎﺯ ﺑﺮﭘﺎ ﻣﻲﺩﺍﺭﻧـﺪ؛ ﺍﻣـﺎ ﺩﻋـﺎ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﭘﺲ ﺍﺯ ﻧﻤﺎﺯ ﻣﻲﮔﺬﺍﺭﻧﺪ؛ ﺍﻧﮕﺎﺭ ﻧﻤﺎﺯ ﺩﻋﺎ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻲﻛﻪ – ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﻟﻐـﻮﻱ‬
‫ﺻﻼﻩ – ﺧﺪﺍﻭﻧﺪ ﻣﻘﺮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻣﻲﺧﻮﺍﻫﻲ ﺩﻋﺎ ﻛﻨﻲ‪ ،‬ﻧﻤﺎﺯ ﻗﺎﻟﺐ ﻛﺎﻣﻞ ﺩﻋﺎﺳﺖ‪ .‬ﺍﻣﺎ‬
‫ﺍﻳﻦ ﻛﺴﺎﻥ‪ ،‬ﺍﻳﻦ ﻗﺎﻟﺐ ﺭﺍ ﻛﻨﺎﺭ ﻣﻲﮔﺬﺍﺭﻧﺪ‪ ،‬ﻭ ﻗﺎﻟﺐ ﺩﻳﮕﺮﻱ ﺑﺮ ﻣﻲﮔﺰﻳﻨﻨﺪ؛ ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺑـﺪﺍﻥ ﻣﻌﻨـﺎ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﺍﺻﻼً ﺑﻪ ﺻﻮﺭﺕ ﻭ ﺑﻪ ﻛﻴﻔﻴﺖ ﺩﻳﮕﺮﻱ ﻧﻤﻲﺗﻮﺍﻥ ﺩﻋﺎ ﻛﺮﺩ؛ ﻭﻟﻲ ﺗﺎ ﺟﺎﻳﻲﻛﻪ ﻣﻲﺷﻮﺩ‪،‬‬
‫ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﻗﺎﻟﺐِ ﻛﺎﻣﻞِ ﺩﻋﺎ )ﻧﻤﺎﺯ( ﭘﻨﺎﻩ ﺑﺮﺩ‪ .‬ﺍﮔﺮ ﺩﺭ ﺷﺮﺍﻳﻄﻲ ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﻧﺸﺪ‪ ،‬ﺑﻪ ﮔﻮﻧـﻪﻫـﺎﻱ‬
‫ﻣﺤﺪﻭﺩ ﺩﻳﮕﺮﻱ ﻫﻢ ﻣﻲﺷﻮﺩ ﺩﻋﺎ ﻛﺮﺩ؛ ﺍﻣﺎ ﺍﺻﻴﻞﺗﺮﻳﻦ ﻭ ﺑﻬﺘﺮﻳﻦ ﻗﺎﻟﺐ ﺩﻋﺎ‪ ،‬ﻧﻤﺎﺯ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺑﺎﺭﻩ ﺭﻭﺍﻳﺘﻲ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ؛ )ﻫﺮ ﭼﻨﺪ ﺩﺭﺳﺘﻲ ﻳﺎ ﻧﺎﺩﺭﺳﺘﻲ ﺳﻨﺪ ﺍﻳـﻦ ﺭﻭﺍﻳـﺖ ﺭﺍ ﺑﺮﺭﺳـﻲ‬
‫ﻧﻜﺮﺩﻩﺍﻡ‪ ،‬ﻣﻔﻬﻮﻡ ﺁﻥ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻳﺎﻓﺖ ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﺍﮔـﺮ ﺳـﻨﺪ ﺭﻭﺍﻳـﺖ ﻣﻌﺘﺒـﺮ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺩﺭﺳﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺗﻨﻬﺎ ﺑﻪ ﺭﻭﺍﻳﺖ ﺍﺗﻜﺎ ﻧﻜﺮﺩﻩﺍﻳﻢ(‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺁﻣـﺪﻩ ﺍﺳـﺖ‪:‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ‪ ‬ﺑﺎ ﻣﺸﻜﻞ ﻳﺎ ﻭﺿﻌﻴﺖ ﺳﺨﺘﻲ ﺭﻭﺑﺮﻭ ﻣﻲﺷﺪ؛ ]ﻭ ﻣـﻲﺧﻮﺍﺳـﺖ ﺩﻋـﺎ‬
‫ﻛﻨﺪ[‪ .‬ﺑﻪ ﺳﻮﻱ ﻧﻤﺎﺯ ﻣﻲﺷﺘﺎﻓﺖ‪.‬‬
‫ﻳﻌﻨﻲ ﺍﺻﻞ ﺩﻋﺎ ﺩﺭ ﻗﺎﻟﺐ ﻧﻤﺎﺯ ﺍﺳﺖ؛ ﺍﻣﺎ ﮔﺎﻫﻲ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺻﻮﺭﺕﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻫـﻢ ﺩﻋـﺎ‬
‫ﻛﺮﺩ‪ .‬ﻫﺮ ﭼﻨﺪ ﺧﻮﺩ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ‪ ‬ﭘﺲ ﺍﺯ ﻧﻤﺎﺯ ﮔﺰﺍﺭﺩﻥ ﺩﻋﺎ ﻧﻤﻲﻛﺮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﻋﺎﻳﺶ ﺩﺭ ﺧـﻮﺩ‬
‫ﻧﻤﺎﺯ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺍﺻﻞ ﻧﻤﺎﺯ ﺩﻋﺎﺳﺖ؛ ﻭ ﺍﮔﺮ ﭼﻴﺰﻫﺎﻳﻲ ﺩﺭ ﻧﻤﺎﺯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ – ﻛـﻪ ﺑـﻪ ﻇـﺎﻫﺮ‬
‫ﺩﻋﺎ ﻧﻴﺴﺖ – ﻫﻤﻪ ﺯﻣﻴﻨﻪﺳﺎﺯ ﻭ ﻣﻜﻤﻞ ﻭ ﻣﻘﺪﻣﺎﺕ ﺩﻋﺎ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﻧﻤﺎﺯ ﺭﻭﺡ ﻭ ﻣﻌﻨﺎﻱ ﺍﺻﻠﻲ ﺧﻮﺩ ﺭﺍ )ﻧﺰﺩ ﺑﺴﻴﺎﺭﻱ( ﺍﺯ ﺩﺳـﺖ ﺩﺍﺩﻩ ﺍﺳـﺖ؛ ﻭ ﺍﮔـﺮ‬
‫ﻛﺴﺎﻧﻲ ﻫﻢ ﺧﻮﺍﻫﺎﻥ ﺭﺳـﻴﺪﻥ ﺑـﻪ ﺁﻥ ﺭﻭﺡ ﻭ ﺗﺤﻘـﻖ ﺑﺨﺸـﻴﺪﻥ ﺑـﻪ ﺁﻥ ﻫﺴـﺘﻨﺪ‪ ،‬ﺩﺭ ﺍﺷـﻜﺎﻝ ﻭ‬
‫ﺻﻮﺭﺕﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺩﺭ ﭘﻲ )ﺗﺤﻘﻖﺑﺨﺸﻴﺪﻥ ﺑﻪ ﻣﻌﻨﺎﻱ ﺍﺻـﻠﻲ( ﺁﻥ ﻣـﻲﺭﻭﻧـﺪ‪ .‬ﺍﻣـﺎ ﺑـﻪ ﻳـﺎﺭﻱ‬
‫ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻣﻲﺧﻮﺍﻫﻴﻢ ﺑﻪ ﺣﻘﻴﻘﺖ ﻧﻤﺎﺯ ﻭ ﺣﻜﻤﺖ ﺁﻥ ﺑﺮﮔﺮﺩﻳﻢ؛ ﻭ ﺁﻥ ﺭﺍ ﺩﺭﺳﺖ ﻛﻨﻴﻢ‪.‬‬
 ‫ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ‬

‫ﻧﺨﺴﺖ ﺑﻨﻴﺎﺩﻱﺗﺮﻳﻦ ﺑﺨﺶ »ﻧﻤﺎﺯ«‪ ،‬ﻳﻌﻨﻲ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺗﻔﺴﻴﺮ‪ ،‬ﺳﭙﺲ ﻫﻤـﻪ ﻧﻤـﺎﺯ ﺑﺮﺭﺳـﻲ‬
‫ﻣﻲﺷﻮﺩ‪.‬‬

‫ﺍﻧﺴﺎﻥ‪ ،‬ﻣﺠﻤﻮﻋﻪﻱ ﺍﺯ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‬

‫ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ‪ ،‬ﺍﻧﺴﺎﻥ ﺭﺍ ﻫﻤﭽﻮﻥ ﺑﺬﺭﻱ ﻣﻲﺩﺍﻧﺪ ﻛـﻪ ﻣﺠﻤﻮﻋـﺔ ﺍﺯ ﺍﺳـﺘﻌﺪﺍﺩﻫﺎ ﺩﺭ ﺁﻥ ﻧﻬﻔﺘـﻪ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺯﻣﻴﻨﺔ ﺭﺷﺪ ﺑﺮﺍﻳﺶ ﻓﺮﺍﻫﻢ ﮔﺮﺩﺩ؛ ﻭ ﻣﻮﺍﻧﻊ ﻣﻮﺟﻮﺩ ﺍﺯ ﺳﺮ ﺭﺍﻫﺶ ﺑﺮﺩﺍﺷـﺘﻪ ﺷـﻮﺩ‪،‬‬
‫ﺑﻪ ﺑﺎﻻﺗﺮﻳﻦ ﻣﺮﺣﻠﺔ ﺭﺷﺪ ﺧﻮﺩ ﻭ ﺑﻪ ﺯﻛﺎﺕ ﻭ ﭘﺎﻛﻴﺰﮔﻲ ﻣﻲﺭﺳﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﻬـﺪ ﺷـﺪﻩ ﺍﺳـﺖ‪،‬‬
‫ﺯﻣﻴﻨﺔ ﺭﺷﺪ ﺭﺍ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻓﺮﺍﻫﻢ ﻛﻨﺪ‪ .‬ﭼﻮﻥ ﺍﻭ ﺭﺣﻤﺎﻥ ﺍﺳـﺖ )ﻫﻤـﺔ ﺑﺨﺸـﺎﻳﺶﻫـﺎ ﻭﺻـﻒ‬
‫ﺍﻭﺳﺖ(‪ .‬ﻫﻤﻴﻦﻃﻮﺭ ﺭﺣﻴﻢ ﺍﺳﺖ )ﺑﺨﺸﺎﻳﺶﺍﺵ ﺑﻪ ﻫﻤﺔ ﺁﻓﺮﻳﺪﮔﺎﻧﺶ ﻣﻲﺭﺳﺪ(‪ .‬ﻭ ﻫﺮ ﺍﻣﻜﺎﻧﺎﺗﻲ‬
‫ﻛﻪ ﻧﻴﺎﺯ ﺑﺎﺷﺪ‪ ،‬ﺗﺄﻣﻴﻦ ﻣﻲﻛﻨﺪ؛ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﻣﻲﮔﺬﺍﺭﺩ؛ ﻭ ﻫﺮ ﻣﺎﻧﻌﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺳﺮ ﺭﺍﻫـﺶ‬
‫ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ ،‬ﺑﺮ ﻣﻲﺩﺍﺭﺩ ﻳﺎ ﻭﺳﻴﻠﺔ ﺍﺯ ﻣﻴﺎﻥﺑﺮﺩﻥﺍﺵ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﻣﻲﮔﺬﺍﺭﺩ‪ .‬ﭘﺲ ﺍﻳﻦ ﺑـﺬﺭ‬
‫ﻭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﺔ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﻧﻬﻔﺘﻪ )ﺍﻧﺴﺎﻥ(‪ ،‬ﺧﺪﺍﻭﻧﺪﻱ )ﺭﺣﻤـﺎﻥ ﻭ ﺭﺣـﻴﻢ( ﺩﺍﺭﺩ ﻛـﻪ ﺯﻣﻴﻨـﺔ‬
‫ﺭﺷﺪ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺍﺯ ﺍﻣﻜﺎﻧﺎﺕ ﺑﻬﺮﻩ ﺑﺒـﺮﺩ؛ ﻭ ﻣﻮﺍﻧـﻊ ﺭﺍ ﺍﺯ ﻣﻴـﺎﻥ ﺑـﺮﺩﺍﺭﺩ‪ .‬ﺑـﺪﻳﻦ‬
‫ﺗﺮﺗﻴﺐ‪ ،‬ﺭﺷﺪ ﻛﻨﺪ؛ ﺍﻣﺎ ﭼﻮﻥ ﻫﺮﮔﻮﻧﻪ ﺑﻬﺮﻩﻭﺭﻱ ﺍﺯ ﺍﻣﻜﺎﻧﺎﺕ‪ ‬ﻓﺮﺍﻫﻢﺷﺪﻩ ﻭ ﺭﻓﻊ ﻣﻮﺍﻧﻊ‪ ،‬ﺳـﻮﺩﻣﻨﺪ‬
‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ ﻧﻴﺰ ﺷﻴﻮﺓ ﺩﺭﺳﺖ ﺑﻬﺮﻩﻭﺭﻱ ﺭﺍ ﺍﺯ ﺍﻳـﻦ ﺯﻣﻴﻨـﻪ – ﻛـﻪ ﻫﻤـﺎﻥ ﺩﻳـﻦ‬
‫ﺧﺪﺍﻭﻧﺪﻱﺍﺳﺖ – ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﻳﻦ ﺩﻳﻦ ﺭﺍ ﺑﺸﻨﺎﺳﺪ؛ ﻭ ﺑﻲﭼﻮﻥ‬
‫ﻭ ﭼﺮﺍ ﺩﺭ ﻣﺴﻴﺮِ ﭘﻴﺮﻭﻱ ﺍﺯ ﺁﻥ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬
‫ّ َ َ‬
‫اك � ۡع ُب ُد﴾) ‪ (1‬ﺣﺮﻛﺖ ﺍﺳﺖ؛ ﻭ ﻫﺮ ﺣﺮﻛﺖ ﻭ ﮔﺎﻣﻲ ﺍﺯ ﺁﻥ‪ ،‬ﺑﻪ ﺑﻮﺩﻥ‬
‫‪F6‬‬ ‫ﭘﻴﺮﻭﻱ ﺩﻳﻦ ﺧﺪﺍ ﴿ِيَ‬
‫ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺭﻓﻊ ﻣﻮﺍﻧﻌﻲ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ؛ ﭘﺲ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﺑﻪ ﻛﺎﺭﮔﺮﻓﺘﻦ ﺍﻳﻦ ﺩﻳﻦ ﺑﺎﻳﺪ ﺑﺎ ﺧﺪﺍ‬
‫�‪ (2 )﴾٥‬ﺗﺎ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ‪ ،‬ﺍﻣﻜﺎﻧﺎﺕ ﻻﺯﻡ‬‫اك � َ ۡس َتع ُ‬
‫ﻣﺮﺗﺒﻂ ﺑﺎﺷﺪ؛ ﻭ ﺍﺯ ﺍﻭ ﻳﺎﺭﻱ ﺑﺨﻮﺍﻫﺪ‪﴿ :‬يَّ َ‬
‫‪F7‬‬
‫ِ‬

‫‪» -1‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﻢ«‪.‬‬

‫‪» -2‬ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣﻲﺟﻮﻳﻴﻢ«‪.‬‬
‫ﺑﺮﺍﻱ ﺣﺮﻛﺖﻛﺮﺩﻥ ﺗﻬﻴﻪ ﻭ ﻣﻮﺍﻧﻊ ﺭﺍﻩ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﻫﺮﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﻳﻨﮕﻮﻧﻪ ﺷﺪ‪ ،‬ﺩﺭ ﻣﺴﻴﺮِ‬
‫ﻫﻤﻮﺍﺭﻱ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻘﺼﺪﻱ ﺑﺎ ﺳﺮﺍﻧﺠﺎﻡ ﺳﻌﺎﺩﺕ ﻭ ﺧﻮﺵﺑﺨﺘﻲ ﻣﻲﺭﺳﺎﻧﺪ‪.‬‬
‫ّ َ ََۡ ۡ َ َ َ‬
‫ت عل ۡي ِه ۡم﴾) ‪ (1‬ﻧﻪ ﻣﺎﻧﻨﺪ ﻛﺴﺎﻧﻲﻛﻪ ﺭﺍﻩ ﺭﺍ ﺷﻨﺎﺧﺘﻪﺍﻧﺪ؛ ﺍﻣﺎ ﺁﻥ ﺭﺍ‬
‫‪F8‬‬ ‫َِٰطَ ٱ�َِين ��عم‬‫﴿ �‬
‫ََ‬ ‫َ ۡ َۡ ۡ ُ‬
‫وب عل ۡي ِه ۡم﴾ ﻧﻪ ﻣﺎﻧﻨﺪ ﺁﻧﺎﻧﻲﻛﻪ ﭘﺲ‬
‫� ٱلمغض ِ‬ ‫ﻧﻤﻲﭘﻴﻤﺎﻳﻨﺪ؛ ﻭ ﺧﺪﺍ ﺑﺮ ﺁﻧﺎﻥ ﺧﺸﻢ ﻣﻲﮔﻴﺮﺩ‪ِ �﴿ :‬‬
‫َ‬
‫ﺍﺯ ﺩﺭﻳﺎﻓﺖ ﻫﺪﺍﻳﺖ‪ ‬ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻥ ﺻﺮﻑ ﻧﻈﺮ ﻛﺮﺩﻩﺍﻧﺪ؛ ﻭ ﺍﻛﻨﻮﻥ ﺁﻥ ﺭﺍﻩ ﺭﺍ ﻧﻤﻲﺷﻨﺎﺳﻨﺪ‪َ ﴿ :‬و�‬
‫ﭘﺲ ﺩﺭ ﭼﻨﺪ ﺁﻳﺔ ﻧﺨﺴﺖ ﺳﻮﺭﺓ ﺣﻤﺪ‪ ،‬ﺭﺍﻩ ﺭﻭﺷﻦ ﺷﺪﻩ؛ ﺳﭙﺲ ﺍﺯ ﺧﺪﺍ‬ ‫) ‪(2‬‬
‫‪F9‬‬
‫لضَآلّ َ‬
‫ِ�‪﴾٧‬‬
‫ّ‬

‫ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﺩﺭ ﺍﺩﺍﻣﺔ ﺳﻮﺭﻩ‪ ،‬ﺳﺮﺍﻧﺠﺎﻡ ﻭ ﻧﺘﻴﺠﺔ‬
‫ﭘﻴﻤﻮﺩﻥ ﺭﺍﻩ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻳﻢ‪ .‬ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﮔﺰﻳﺔ ﺍﺯ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ‬
‫ﺑﻮﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺭﻭﺷﻦ ﺷﺪﻥ‪ ،‬ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺳﺎﻟﻚ‪ ‬ﺍﻳﻦ ﺭﺍﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﻣﻮﻗﻊ ﺍﺯ ﺧﺪﺍﻭﻧﺪ‬
‫ٱهدِنَا ٱلصّ ِ َ� َٰط ٱل ۡ ُم ۡس َتقِ َ‬
‫يم‪] (3 )﴾٦‬ﺍﻟﻔﺎﲢﺔ‪ [٦ :‬ﻛﻪ ﺍﻳﻦ‬
‫‪F10‬‬
‫ۡ‬
‫ﺩﺭ ﭘﻴﻤﻮﺩﻥ ﺭﺍﻩ‪ ،‬ﺭﺍﻫﻨﻤﺎﻳﻲ ﻣﻲﺧﻮﺍﻫﺪ‪﴿ .‬‬
‫ﻫﻤﺎﻥ ﺭﻭﺡ ﻣﻄﻠﺐ ﻳﻌﻨﻲ ﺩﻋﺎ ﺍﺳﺖ‪.‬‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺶﺗﺮ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺭﻭﺡ ﻧﻤﺎﺯ‪ ،‬ﺩﻋﺎﺳﺖ؛ ﻭ ﺩﻋﺎ ﺩﺭ ﺳـﻮﺭﺓ ﻓﺎﺗﺤـﻪ ﻧﻴـﺰ – ﻛـﻪ‬
‫ﻣﻬﻢﺗﺮﻳﻦ ﺑﺨﺶ »ﺻـﻼﺓ« ﺍﺳﺖ – ﺍﻳﻦﭼﻨﻴﻦ ﺟﻠﻮﻩﮔﺮﻱ ﻣﻲﻛﻨﺪ‪ .‬ﺁﻧﭽـﻪ ﭘـﻴﺶ ﺍﺯ ﺩﻋـﺎ ﺩﺭ ﺍﻳـﻦ‬
‫ﺳﻮﺭﻩ ﺁﻣﺪﻩ‪ ،‬ﻣﻘﺪﻣﺎﺕ ﻭ ﺁﻧﭽﻪ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﺁﻣﺪﻩ‪ ،‬ﻣﻜﻤﻼﺕ ﺩﻋﺎﺳﺖ‪.‬‬

‫ّ‬
‫ٱلرَحِي ِم ‪] ﴾١‬ﺍﻟﻔﺎﲢﺔ‪ [١ :‬ﻳﻚ ﺁﻳﻪ ﻣﺴﺘﻘﻞ ﺍﺳﺖ‬ ‫﴿�َِّ ٱلرَّ�‬

‫ﺩﺭ ﺑﺎﺭﺓ ﺍﻳﻦ ﻛﻪ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺟﺰﻭ ﺳﻮﺭﺓ ﺣﻤﺪ ﺍﺳﺖ ﻳـﺎ ﻧـﻪ‪ ،‬ﺍﺧـﺘﻼﻑ ﻧﻈـﺮ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺑﺮﺧﻲ ﻋﺎﻟﻤﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻳﻚ ﺁﻳﻪ ﺍﺯ ﺳﻮﺭﺓ ﺣﻤﺪ ﺍﺳﺖ؛ ﻭ ﺑﺮﺧﻲ ﺩﻳﮕـﺮ ﻣﻌﺘﻘﺪﻧـﺪ‪:‬‬
‫ﺁﻳﺔ ﻣﺴﺘﻘﻞ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺁﻏﺎﺯ ﻗﺮﺍﺋﺖ ﺳﻮﺭﻩﻫﺎ ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ‪ .‬ﺑﻌﻀﻲ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺟﺰﻭ ﻫﻤﺔ‬
‫ﺳﻮﺭﻩﻫﺎﺳﺖ؛ ﻭ ﺩﺭ ﻫﺮ ﺳﻮﺭﻩ‪ ،‬ﺁﻳﺔ ﺍﺯ ﺁﻳﺎﺕ ﺁﻥ ﺑﻪ ﺷﻤﺎﺭ ﻣﻲﺁﻳﺪ؛ ﻳﻌﻨﻲ ﺧﻼﻑ ﺭﺃﻱ ﻧﺨﺴﺖ ﻛﻪ‬

‫‪» -1‬ﺭﺍﻩ ﻛﺴﺎﻧﻲﻛﻪ ﺑﺮ ﺁﻧﺎﻥ ﻧﻌﻤﺖ ﺩﺍﺩﻱ«‪.‬‬

‫‪» -2‬ﻭ ﻧﻪ ﮔﻤﺮﺍﻫﺎﻥ«‪.‬‬
‫‪» -3‬ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻛﻦ«‪.‬‬
‫ﮔﻔﺘﻪ ﺍﺳﺖ‪ :‬ﺗﻨﻬﺎ ﺩﺭ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺟﺰﻭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺷﻤﺮﺩﻩ ﻣـﻲﺷـﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺩﻳﮕـﺮ ﺳـﻮﺭﻩﻫـﺎ‬
‫ﺗﻜﺮﺍﺭ ﻫﻤﺎﻥ ﺁﻳﻪ ﺍﺯ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺍﺳﺖ؛ ﺍﻟﺒﺘﻪ ﮔﺮﻭﻫﻲ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺻﻼً ﺟﺰﻭ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺎ‬
‫ﺍﻳﻦ ﺭﺃﻱ ﺿﻌﻴﻒ ﺍﺳﺖ؛ ﭼﻮﻥ ﻣﺼﺤﻔﻲ ﻛﻪ ﺻﺤﺎﺑﻪ ‪ ‬ﻧﻮﺷﺘﻪﺍﻧـﺪ‪ ،‬ﭼﻴـﺰﻱ ﺟـﺰ ﻗـﺮﺁﻥ ﺩﺭ ﺁﻥ‬
‫ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﺘﻲ ﺍﻋﻮﺫ ﺑﺎﷲ ﻭ ﻧﺎﻡ ﺳﻮﺭﻩﻫﺎ ﺩﺭ ﺁﻥ ﻧﺒﻮﺩﻩ؛ ﺍﻣﺎ ﺑﺴﻢ ﺍﷲ ﺍﻟـﺮﺣﻤﻦ ﺍﻟـﺮﺣﻴﻢ – ﺑـﻪ‬
‫ﺍﻳﻦ ﺷﻴﻮﻩ – ﺩﺭ ﺍﻭﻝ ‪ 113‬ﺳﻮﺭﻩ ﺍﺯ ﺳﻮﺭﻩﻫﺎﻱ ﻗﺮﺁﻥ ﺑﻮﺩﻩ ﺍﺳﺖ؛ ﺑﻨـﺎﺑﺮ ﺍﻳـﻦ ﺑﺴـﻢ ﺍﷲ‪ ...‬ﺟـﺰﻭ‬
‫ﻗﺮﺁﻥ ﺍﺳﺖ؛ ﻭ ﻧﺒﺎﻳﺴﺘﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪ ﺭﻭﺍ ﺩﺍﺷﺖ‪.‬‬
‫ﺩﻳﺪﮔﺎﻩ ﺑﺮﮔﺰﻳﺪﻩ‪ :‬ﺩﺭ ﻣﻴﺎﻥ ﺗﻤﺎﻡ ﺁﺭﺍ ﻭ ﺩﻳﺪﮔﺎﻩﻫﺎ – ﺑﻪ ﻋﻘﻴﺪﺓ ﻧﮕﺎﺭﻧﺪﻩ – ﺩﻳـﺪﮔﺎﻫﻲ ﺍﺳـﺖ‬
‫ﻛﻪ ﺑﺴﻢ ﺍﷲ ﺭﺍ ﺁﻳﺔ ﻣﺴﺘﻘﻞ ﻣﻲﺩﺍﻧﺪ؛ ﻧﻪ ﺟﺰﻭ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﻭ ﺑﺮﺍﻱ ﺁﻏﺎﺯﻛﺮﺩﻥ ﻗﺮﺍﺋﺖ ﺳـﻮﺭﻩﻫـﺎ‬
‫ﺁﻭﺭﺩﻩ ﺷﺪﻩ‪ ،‬ﺍﺳﺘﻮﺍﺭ ﻭ ﻣﺴﺘﺪﻝ ﺍﺳﺖ‪.‬‬
‫ﭘﻴﺶ ﺍﺯ ﺗﻮﺿﻴﺢ ﻭﺍژﮔﺎﻥ ﺳﻮﺭﻩ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﭘﺮﺩﺍﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺑﺮﺍﻱ ﺍﻧﺠﺎﻡِ ﻫﺮ ﻛﺎﺭﻱ ﻭ ﺑﺮﺩﺍﺷﺘﻦ ﻫﺮ ﮔﺎﻣﻲ‪ ،‬ﺑﺎﻳﺪ ﺍﻣﻜﺎﻧﺎﺕ ﻣﻮﺭﺩ ﻧﻴـﺎﺯ‬
‫ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ؛ ﻭ ﻣﻮﺍﻧﻊ ﻣﻮﺟﻮﺩ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧﺠﺎﻡ ﻫﺮ ﻛﺎﺭﻱ – ﺑﺎ ﺗﻮﺟﻪ‬
‫ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﺁﻣﺎﺩﻩﺳﺎﺯ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺑﺮﻃـﺮﻑ ﻛﻨﻨـﺪﺓ ﻣﻮﺍﻧـﻊ ﺍﺳـﺖ – ﺭﻭ ﺑـﻪ ﺳـﻮﻱ‬
‫ﺧﺪﺍﻭﻧﺪ ﻣﻲﻛﻨﺪ؛ ﻭ ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﻛﺎﺭﺵ ﺭﺍ ﺑﺮﺍﻳﺶ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬
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‫ٱلرَحِي ِم ‪ ﴾١‬ﻳﻌﻨﻲ ﺑﻪ ﻧﺎﻡ ﺧﺪﺍﻭﻧـﺪ ﻣﻬﺮﺑـﺎﻥِ ﻣﻬـﺮﻭﺭﺯ‪ .‬ﻣﻬﺮﺑـﺎﻥ ﺗﺮﺟﻤـﺔ‬ ‫﴿�َِّ ٱلرَّ�‬

‫لرَ�﴾ ﺍﺳﺖ ﻛﻪ ﺍﺗﺼﺎﻑ ﺫﺍﺕ ﺭﺍ ﺑﻪ ﺭﺣﻤﺖ ﻣﻲﺭﺳﺎﻧﺪ؛ ﭼﻮﻥ ﺳﺮﺍﭘﺎﻱ ﺧﺪﺍﻭﻧﺪ‪،‬‬ ‫ﺩﻗﻴﻖ ﻭﺍژﺓ ﴿ ّ‬
‫ﺭﺣﻤﺖ ﺍﺳﺖ؛ ﻭ ﻫﻤﺔ ﺭﺣﻤﺖ ﺭﺍ ﺩﺍﺭﺍﺳﺖ‪ .‬ﻣﻬـﺮﻭﺭﺯ ﻧﻴـﺰ ﺗﺮﺟﻤـﺔ ﺩﻗﻴـﻖِ ﴿ ّ‬
‫لـرَحِي ِم﴾ ﺍﺳـﺖ‪.‬‬
‫ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺻﻔﺖ‪ ‬ﻣﺸﺒﻬﻪ ﻭ ﻣﺒﻴﻦ ﺍﺭﺗﺒﺎﻁ ﺍﻳﻦ ﺭﺣﻤﺖ ﺑﺎ ﻣﺮﺣﻮﻣﺎﻥ ﺍﺳـﺖ‪ .‬ﻣﻬـﺮ ﺧﺪﺍﻭﻧـﺪ – ﻛـﻪ‬
‫ﻣﻬﺮﺑﺎﻥِ ﻣﻬﺮﻭﺭﺯ ﺍﺳﺖ – ﺩﻭ ﻣﻈﻬﺮ ﺩﺍﺭﺩ‪ :‬ﻳﻜﻲ ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻥ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺩﻳﮕﺮﻱ ﺍﺯ ﺑﻴﻦﺑﺮﺩﻥ‬
‫ﻣﻮﺍﻧﻊ؛ ﻳﻌﻨﻲ ﻣﻬﺮ ﻭ ﺭﺣﻤﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﻣﻈﻬﺮ ﺁﺷﻜﺎﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺍﻧﺴـﺎﻥ ﻧـﺎﻡ ﺍﷲ ﺭﺍ –‬
‫ﻛﻪ ﺩﺍﺭﺍﻱ ﺻﻔﺖﻫﺎﻱ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﺍﺳﺖ – ﺩﺭ ﺁﻏﺎﺯ ﻫﺮ ﻛﺎﺭﻱ ﺑﺮ ﺯﺑﺎﻥ ﻣـﻲﺁﻭﺭﺩ؛ ﺑـﻪ ﺍﻳـﻦ‬
‫ﺗﺮﺗﻴﺐ ﺍﻭ ﺭﺍ ﻳﺎﺩ ﻣﻲﻛﻨﺪ‪ ،‬ﮔﻮﻳﺎ ﮔﻔﺘﻪ ﺑﺎﺷﺪ‪ :‬ﻣﻦ ﺑﺎ ﻳﺎﺩ ﺍﷲ – ﻛﻪ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﺍﺳـﺖ – ﺍﻳـﻦ‬
‫ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﻢ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﻳﺎﺩ ﻛﺮﺩﻥ ﺍﺯ ﺍﻭ ﻣﻲﺧـﻮﺍﻫﻢ ﻛـﻪ ﺍﻣﻜﺎﻧـﺎﺕ ﺭﺍ ﻓـﺮﺍﻫﻢ ﺳـﺎﺯﺩ ﻭ‬
‫ﻣﻮﺍﻧﻊ ﺭﺍ ﺍﺯ ﺳﺮ ﺭﺍﻩ ﺑﺮﺩﺍﺭﺩ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﺎ ﺍﻳـﻦ ﺭﻭﺵ ﻫـﺮ ﻛـﺎﺭﻱ ﺭﺍ ﺁﻏـﺎﺯ ﻛﻨـﺪ‪ .‬ﺍﺯ ﺁﻧﺠـﺎ ﻛـﻪ‬
‫ﺧﻮﺍﻧﺪﻥ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﻫﻢ ﮔﻮﻧﺔ ﻛﺎﺭ ﺍﺳﺖ‪ ،‬ﺑﺎ »ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟـﺮﺣﻴﻢ« ﺁﻏﺎﺯ ﻣﻲﺷـﻮﺩ‪] .‬ﺑﻨـﺎﺑﺮ‬
‫ﺍﻳﻦ‪» ،‬ﺑﺴﻢ ﺍﷲ« ﺁﻳﺔ ﻣﺴﺘﻘﻞ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻫﺮ ﻛﺎﺭﻱ ﺑﺎ ﺁﻥ ﺁﻏﺎﺯ ﺷﻮﺩ؛ ﻭ ﭼﻮﻥ ﻗﺮﺍﺋﺖ ﺳﻮﺭﻩﻫـﺎ‬
‫– ﺍﺯ ﺟﻤﻠﻪ ﺳﻮﺭﺓ ﺣﻤﺪ – ﻳﻚ ﻧﻮﻉ ﻛﺮﺩﺍﺭ‪ ،‬ﺩﺭ ﺁﻏﺎﺯ ﺁﻥﻫﺎ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ[‪.‬‬

‫ﺑﺮﺭﺳﻲ ﻭﺍژﮔﺎﻥ ﺳﻮﺭﺓ ﺣﻤﺪ‬

‫ﺗﻌﺮﻳﻒ ﺣﻤﺪ‬
‫‪ -1‬ﺣ‪‬ﻤﺪ‪ :‬ﺍﺯ ﻣﺼﺪﺭ ﺣ‪‬ﻤ‪‬ﺪ‪ – ‬ﻳﺤﻤ‪‬ﺪ‪ ‬ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻭﺍژﺓ ﺳﺘﺎﻳﺶ ﺭﺳﺎ ﺑﺎﺷﺪ‪ ،‬ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﮔﻔـﺖ‬
‫ﺑﻪ ﻣﻌﻨﺎﻱ ﺳﺘﺎﻳﺶ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺘﺎﺏﻫﺎﻱ ﻋﺮﺑـﻲ ﮔﻔﺘـﻪ ﺷـﺪﻩ‪ :‬ﺣﻤـﺪ ﻋﺒـﺎﺭﺕ ﺍﺳـﺖ ﺍﺯ »ﺍﻟﺜﻨـﺎﺀ‬
‫ﺑﺎﳉﻤﻴﻞ ﻋﲆ ﺍﳉﻤﻴﻞ ﺍﻹﺧﺘﻴﺎﺭﻱ«‪ .‬ﻣﻌﻨﺎﻱ ﺩﻳﮕﺮ ﺁﻥ‪ ،‬ﭼﻨﻴﻦ ﺍﺳـﺖ‪» :‬ﺍﻟﺜﻨـﺎﺀ ﻋـﲆ ﺟﻬـﺔ ﺍﻟﺘﻌﻈـﻴﻢ«‬
‫ﭘﺲ ﺣﻤﺪ ﻳﻌﻨﻲ »ﺍﻟﺜﻨﺎﺀ ﺑﺎﻟﻮﺻﻒ ﺍﳉﻤﻴﻞ ﻋﲆ ﺍﳉﻤﻴﻞ ﺍﻹﺧﺘﻴﺎﺭﻱ ﻋﲆ ﺟﻬﺔ ﺍﻟﺘﻌﻈﻴﻢ«‪.‬‬
‫)ﺛﻨﺎ ﻭ ﺳﺘﺎﻳﺶﻛﺮﺩﻥ ﺑﺎ ﺯﺑﺎﻥ‪ ،‬ﺳﺘﺎﻳﺶ ﻛﺴﻲﻛﻪ ﻛﺎﺭ ﻧﻴﻜﻮﻳﻲ ﺭﺍ ﺑﻪ ﺍﺧﺘﻴـﺎﺭ ﺧـﻮﺩ ﺍﻧﺠـﺎﻡ ﺩﺍﺩﻩ‬
‫ﺍﺳﺖ؛ ﻭ ﺳﺘﺎﻳﺶ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺎ ﻭﺍژﮔﺎﻧﻲ ﺯﻳﺒﺎ ﺍﻧﺠﺎﻡ ﺷﻮﺩ؛ ﻭ ﺑﺎﻳﺴﺘﻲ ﺑﻪ ﺷﻴﻮﺓ ﺑﺰﺭگﺩﺍﺷﺖ ﺑﺎﺷﺪ(‪.‬‬
‫ﺯﻳﺮﺍ ﺷﺎﻳﺪ ﺍﻧﺴﺎﻥ ﺑﻪ ﺻﻮﺭﺕ ﺍﺳﺘﻬﺰﺍ‪ ،‬ﻋﺒﺎﺭﺕﻫﺎﻱ ﺳﺘﺎﻳﺶﺁﻣﻴﺰﻱ ﺩﺭ ﺑﺎﺭﺓ ﻛﺴﻲ ﺑﮕﻮﻳﺪ؛ ﺍﻣﺎ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺣﻤﺪ ﻧﻴﺴﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺳﺘﺎﻳﺶﮔﺮ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺭ ﺑﺎﺭﺓ ﺳﺘﺎﻳﺶﺷﺪﻩ )ﺁﻥ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺎﺭ‬
‫ﺧﻮﺏ ﻭ ﻧﻴﻜﻮﻳﻲﻛﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ‪ ،‬ﺛﻨﺎ ﻭ ﺳﺘﺎﻳﺶ ﻣﻲﺷﻮﺩ(‪ .‬ﻭ ﻓﻌﻠـﻲﻛـﻪ ﺍﻧﺠـﺎﻡ ﺩﺍﺩﻩ‪ ،‬ﺷـﻨﺎﺧﺖ ﻭ‬
‫ﻣﻌﺮﻓﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﻛﻪ ﺳﺘﺎﻳﺶﺷﺪﻩ ﻛﻴﺴﺖ؛ ﺑـﺮﺍﻱ ﻧﻤﻮﻧـﻪ ﻋﻠـﻴﻢ ﺍﺳـﺖ؛ ﺣﻜـﻴﻢ‬
‫ﺍﺳﺖ؛ ﻗﺎﺩﺭ ﺍﺳﺖ؛ ﻗﻮﻱ ﻭ ﻋﺰﻳﺰ ﺍﺳﺖ؛ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦﻫﺎ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺩﺭ ﺣﻤﺪ‪ ،‬ﺷﻨﺎﺧﺖ‪ ،‬ﻧﺨﺴـﺘﻴﻦ‬
‫ﻣﺮﺣﻠﻪ ﺍﺳﺖ؛ ﺍﻣﺎ ﺷﻨﺎﺧﺖ‪ ‬ﺗﻨﻬﺎ ﻛﺎﻓﻲ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺎﻳﺪ ﺩﺭ ﺩﺭﻭﻥ ﺧـﻮﺩ ﻧﺴـﺒﺖ ﺑـﻪ‬
‫ﺁﻥ ﺫﺍﺗﻲﻛﻪ ﭼﻨﻴﻦ ﻛﺮﺩﺍﺭ ﻧﻴﻜﻮﻳﻲ ﺩﺍﺭﺩ‪ ،‬ﻣﺤﺒـﺖ ﻭ ﻋﻼﻗـﻪﻣﻨـﺪﻱ ﭘﺪﻳـﺪ ﺁﻭﺭﺩ؛ ﺍﻋـﻢ ﺍﺯ ﺁﻥ ﻛـﻪ‬
‫ﻛﺮﺩﺍﺭﺵ ﺑﺮﺍﻱ ﺳﺘﺎﻳﺶﮔﺮ ﻧﻌﻤﺖ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ؛ ﺯﻳﺮﺍ ﺁﻥ ﻛـﺮﺩﺍﺭ ﺩﺭ ﺫﺍﺕ ﺧـﻮﺩ ﻛـﺮﺩﺍﺭ ﻧﻴﻜـﻮﻳﻲ‬
‫ﺍﺳﺖ؛ ﻭ ﺍﻭ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺍﻳﻦ ﻛﺮﺩﺍﺭ ﻧﻴﻜﻮ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ؛ ﻭ ﺍﺯ ﻭﺻﻒ ﻧﻴﻜﻮ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﺪﻩ ﺍﺳـﺖ‪.‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻳﻦ ﺷﻨﺎﺧﺖ ﺩﺭ ﻭﻱ ﭘﺪﻳﺪ ﺁﻣﺪ؛ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻥ ﻧﺴﺒﺖ ﺑﻪ ﺳـﺘﺎﻳﺶ ﺷـﻮﻧﺪ )ﺫﺍﺕ‪‬‬
‫ﻣﺘﺼﻒ ﺑﻪ ﺁﻥ ﻭﺻﻒ( ﻣﺤﺒﺖ ﺍﻳﺠﺎﺩ ﺷﺪ‪ ،‬ﺯﺑﺎﻥ ﺑﻪ ﺣﺮﻛﺖ ﺩﺭﻣﻲﺁﻳﺪ؛ ﻭ ﺍﻭ ﺭﺍ ﻣﻲﺳﺘﺎﻳﺪ‪.‬‬
‫ﭘﺲ ﺳﺘﺎﻳﺶ )ﺣﻤﺪ( ﺗﻨﻬﺎ ﻛﺎﺭ ﺯﺑﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺎ ﺩﺭﻭﻥ ﻫﻢ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ؛ ﻭ ﺩﺭ ﺭﻭﺍﻥ‬
‫ﻭ ﻗﻠﺐِ ﺍﻧﺴﺎﻥ ﺭﻳﺸﻪ ﺩﺍﺭﺩ؛ ﻳﻌﻨﻲ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺷﻨﺎﺧﺖ ﺳﭙﺲ ﺣﺐ‪ ‬ﻭ ﻋﻼﻗﻪ ﭘﻴﺪﺍ ﺷﻮﺩ‪ ،‬ﺗﺎ ﺍﻳـﻦ‬
‫ﺳﺘﺎﻳﺶ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺑﺰﺭﮔﺪﺍﺷﺖ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﺍﮔﺮ ﻛﺴﻲ ﺍﻧﺴﺎﻧﻲ ﺭﺍ ﺳﺘﺎﻳﺶ ﻛﺮﺩ؛ ﺍﻣﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ‬
‫ﻭﺻﻔﻲ )ﻛﺎﺭﻱ( ﻛﻪ ﺑﺮﺍﻱﺍﺵ ﺍﻭ ﺭﺍ ﺳﺘﺎﻳﺶ ﻛﺮﺩﻩ‪ ،‬ﻣﻮﺿﻊ ﺩﺭﺳﺘﻲ ﻧﮕﺮﻓﺖ‪ ،‬ﺳﺘﺎﻳﺶ ﻭﻱ ﺑـﺮﺍﻱ‬
‫ﺑﺰﺭگﺩﺍﺷﺖ‪» :‬ﻋﲆ ﺟﻬﺔ ﺍﻟﺘﻌﻈﻴﻢ« ﻧﻴﺴﺖ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺑﮕﻮﻳﺪ‪» :‬ﺗﻮ ﺗﻮﺍﻧﺎﻳﻲ!« ﺍﻣﺎ ﺍﺯ ﺍﻭ ﻧﺘﺮﺳﺪ؛ ﻭ‬
‫ﻣﻮﺿﻌﻲ ﺑﮕﻴﺮﺩ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﺎﺗﻮﺍﻧﺎﻥ ﮔﺮﻓﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﻧﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻧﺴﺎﻧﻲ ﺗﻮﺍﻧﻤﻨﺪ‪ ،‬ﭼﻨﻴﻦ ﻛﺴـﻲ‬
‫ﺍﮔﺮ ﺑﻬﺘﺮﻳﻦ ﺳﺘﺎﻳﺶﻫﺎ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﺣﻤـﺪ ﻧﻴﺴـﺖ؛ ﭼـﻮﻥ »ﻋـﲆ ﺟﻬـﺔ ﺍﻟﺘﻌﻈـﻴﻢ« ﻧﺒـﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﮔﺮﻧﻪ ﭼﮕﻮﻧﻪ ﻣﻲﺷﻮﺩ ﺑﻪ ﻛﺴﻲ ﮔﻔﺖ‪ :‬ﺗﻮﺍﻧﺎ؛ ﺍﻣﺎ ﺑﻪ ﭼﺸﻢ ﻧﺎﺗﻮﺍﻥ ﺑﻪ ﺍﻭ ﻧﮕﺮﻳﺴﺖ؛ ﭘﺲ‬
‫ﺍﮔﺮ ﺑﻪ ﻛﺴﻲ ﮔﻔﺘﻴﻢ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﻫﻤﭽﻮﻥ ﻳـﻚ ﺩﺍﻧﺸـﻤﻨﺪ ﺑـﺎ ﺍﻭ ﺑﺮﺧـﻮﺭﺩ ﻧﻤـﺎﻳﻴﻢ‪،‬‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﺯ ﺍﻭ ﺩﺍﻧﺶ ﺑﻴﺎﻣﻮﺯﻳﻢ؛ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺑﻪ ﭼﺸﻢ ﻧﺎﺩﺍﻥ ﺑﻪ ﺍﻭ ﺑﻨﮕﺮﻳﻢ‪ .‬ﺍﻳﻦ ﺳﺘﺎﻳﺶ ﺣﻤـﺪ‬
‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻧﺘﻴﺠﻪ ﺁﻥ ﻛﻪ ﺣﻤﺪ ﺭﻓﺘﺎﺭ ﺭﺍ ﺑﺎﺯﺳﺎﺯﻱ ﻣﻲﻛﻨﺪ‪.‬‬

‫ﺍﺭﺗﺒﺎﻁ ﺣﻤﺪ ﺑﺎ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ ﺍﻛﺮﺍﻡ ﺧﺪﺍﻭﻧﺪ‬

‫ﺑﺮﺍﻱ ﺣﻤـﺪ ﻭ ﺳـﺘﺎﻳﺶ ﺧﺪﺍﻭﻧـﺪ ﺑﺎﻳﺴـﺖ ﺻـﻔﺎﺕ ﺧﺪﺍﻭﻧـﺪ ﺭﺍ ﺍﺯ ﺭﺍﻩ »ﺍﺳـﻤﺎء ﺍﻟﺤﺴـﻨﻲ«‬
‫ﺷﻨﺎﺧﺖ‪ .‬ﺻﻔﺎﺕ ﺧﺪﺍﻭﻧﺪ – ﺩﺭ ﻛﻞ – ﺑﻪ ﺩﻭ ﺩﺳﺘﻪ ﺗﻘﺴﻴﻢ ﻣﻲﺷﻮﺩ‪:‬‬
‫‪ -1‬ﺻﻔﺎﺕ‪ ‬ﺍﻛﺮﺍﻡ ﻳﻌﻨـﻲ ﻣﺠﻤﻮﻋـﺔ ﺍﺯ ﺻـﻔﺎﺕ ﻛـﻪ ﻣﻈﻬﺮﺷـﺎﻥ ﺑـﻪ ﺩﺳـﺖﺁﻭﺭﺩﻥ ﺳـﻮﺩ ﻭ‬
‫ﺩﻭﺭﻛﺮﺩﻥ ﺯﻳﺎﻥ ﺍﺳﺖ؛ ﻭ ﺩﺭ ﺭﺣﻤﺖ ﺧﻼﺻﻪ ﻣﻲﺷﻮﺩ؛ ﻭ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﺳـﺮ ﻟﻮﺣـﺔ‬
‫ﺁﻥﻫﺎﺳﺖ‪ ،‬ﺟﺰﻭ ﺻﻔﺎﺕ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻧﺪ؛ ﻭ ﺯﻳـﺮ ﻣﺠﻤﻮﻋـﺔ ﺁﻥ ﻗـﺮﺍﺭ ﻣـﻲﮔﻴﺮﻧـﺪ؛‬
‫ﻣﺎﻧﻨﺪ ﻫﺎﺩﻱ‪ ،‬ﺭﺍﺯﻕ‪ ،‬ﻏﻔﻮﺭ‪ ...،‬ﺳﺘّﺎﺭ‪.‬‬
‫‪ -2‬ﺻﻔﺎﺗﻲﻛﻪ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺁﻥﻫـﺎ ﺻـﻔﺎﺕ ﺟـﻼﻝ ﮔﻔـﺖ؛ ﻳﻌﻨـﻲ ]ﺑﺮﺧـﻲ ﺍﺯ ﻋﺎﻟﻤـﺎﻥ ﺍﻳـﻦ‬
‫ﺍﺻﻄﻼﺡ ﺭﺍ ﺑﻪ ﺷﻴﻮﺓ ﺩﻳﮕﺮ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩﺍﻧﺪ[‪ .‬ﺻﻔﺎﺗﻲﻛـﻪ ﻛﻨﺘـﺮﻝ ﻭ ﺿـﺒﻂ ﻭ ﺗﺴـﻠّﻂ ﺭﺍ‬
‫ﻣﻲﺭﺳﺎﻧﻨﺪ‪ .‬ﺁﻧﭽﻪ ﺟﺰﻭ ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ ﺑﺎﺷﺪ‪ ،‬ﺻﻔﺎﺕ ﺟﻼﻝ ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﻧﺪ؛ ﻭ ﺩﺭ ﻛـﻞ‬
‫ﺍﺯ ﭼﻴﺮﮔﻲ ﻭ ﻣـﺪﻳﺮﻳﺖ ﺗﺴـﻠﻂ ﻭ ﺳـﻴﻄﺮﻩ ﻭ ﻛﻨﺘﺮﻟـﻲ ﺳـﺨﻦ ﻣـﻲﮔﻮﻳـﺪ ﻛـﻪ ﭘـﺲ ﺍﺯ‬
‫ﺑﻬﺮﻩﺑﺮﺩﻥ ﺍﺯ ﻣﻈﺎﻫﺮ ﺭﺣﻤﺖ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ؛ ﻳﻌﻨﻲ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺍﺯ ﻣﻈـﺎﻫﺮ‬
‫ﺭﺣﻤﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﺪ – ﭼﻪ ﺩﺭﺳﺖ ﺑﻬﺮﻩ ﺑﺮﺩﻩ ﺑﺎﺷﺪ؛ ﭼﻪ ﻧﺎﺩﺭﺳﺖ – ﻧـﺰﺩ ﺧﺪﺍﻭﻧـﺪ‬
‫ﺧﻮﺩ ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ؛ ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻣﺎﻟﻚ ﻭ ﻣﻠ‪‬ﻚ ﺑﻮﺩﻧﺶ ﺗﺼـﺮﻓﺎﺗﻲ ﺩﺭ ﺳـﺮﺍﻧﺠﺎﻡ ﻭ‬
‫ﺳﺮﻧﻮﺷﺖ ﺍﻭ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﭘﺲ »ﺣﻤﺪ« ﺧﺪﺍﻭﻧﺪ ﺑﺪﻳﻦﮔﻮﻧﻪ ﺁﻏﺎﺯ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺧﺪﺍﻭﻧـﺪ ﺭﺍ ﺑـﺎ ﺍﻳـﻦ ﺩﻭ ﺩﺳـﺘﻪ ﺍﺯ‬
‫ﺻﻔﺎﺕ ﻣﻲﺷﻨﺎﺳﺪ؛ ﺳﭙﺲ ﺷﻨﺎﺧﺖ‪ ‬ﺻـﻔﺎﺕ‪ ‬ﺍﻛـﺮﺍﻡ ﺩﺭ ﺍﻭ ﺭ‪‬ﻏَـﺐ ﻭ ﺭ‪‬ﺟـﺎ ﻭ ﺍﻣﻴـﺪ ﻭ ﺷـﻨﺎﺧﺖ‪‬‬
‫ﺻﻔﺎﺕ‪ ‬ﺟﻼﻝ ﺩﺭ ﺍﻭ ﺭﻫ‪‬ﺐ ﻭ ﺧﺸﻴﺖ ﻭ ﺧﻮﻑ ﭘﺪﻳﺪ ﻣﻲﺁﻭﺭﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻫﻤﺮﺍﻩ ﺑﺎ ﺷﻨﺎﺧﺖ‬
‫ﺧﺪﺍﻭﻧﺪ ﻭ ﺍﻳﺠﺎﺩ ﺭﻏﺒﺖ ﻭ ﺭﻫﺒﺖ‪ ،‬ﺯﻣﻴﻨﺔ ﺳﺘﺎﻳﺶ ﺯﺑﺎﻧﻲ ﻧﻴﺰ ﻓﺮﺍﻫﻢ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺯﺑﺎﻥ ﺑﻪ ﺣﺮﻛﺖ‬
‫ﺩﺭﻣﻲﺁﻳﺪ؛ ﻭ ﺳﺘﺎﻳﺶ ﺭﺍ ﺁﻏﺎﺯ ﻣﻲﻛﻨﺪ؛ ﻭ ﺧﺪﺍﻳﺶ ﺭﺍ ﺑﻪ ﺍﺳﻤﺎﻱ ﺣﺴﻨﺎﻳﺶ ﻣﻲﺳﺘﺎﻳﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ‪ ،‬ﻣﺮﺣﻠﺔ ﺗﺤﻘﻖ »ﻋﲆ ﺟﻬﺔ ﺍﻟﺘﻌﻈـﻴﻢ« ﻓﺮﺍ ﻣﻲﺭﺳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠـﻪ ﺑﺎﻳﺴـﺖ ﺩﺭ ﺑﺮﺍﺑـﺮِ‬
‫ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﻌﻨﺎ ﻭ ﺗﻔﺴﻴﺮ ﺍﺳﻤﺎﻱ ﺣﺴﻨﺎﻳﺶ‪ ،‬ﺑﺮﺧﻮﺭﺩ ﺩﺭﺳﺘﻲ ﻧﻤـﻮﺩ؛ ﻳﻌﻨـﻲ ﺍﮔـﺮ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺻﻔﺎﺕ ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴﻢ ﺳﺘﺎﻳﺶ ﺷـﻮﺩ‪ ،‬ﺩﺭ ﺑﺮﺍﺑـﺮ‪ -1 :‬ﺣﻘـﻮﻗﻲ ﺑـﻪ ﺍﻧﺴـﺎﻥ ﺗﻌﻠـﻖ‬
‫ﻣﻲﮔﻴﺮﺩ ﻛـﻪ ﺑـﺮ ﭘﺎﻳـﺔ ﺁﻥ ﺍﺯ ﻣﻈـﺎﻫﺮ ﻣـﺎﺩﻱ ﻭ ﻣﻌﻨـﻮﻱ ﺭﺣﻤـﺘﺶ‪ ،‬ﺑﺮﺧـﻮﺭﺩﺍﺭ ﻣـﻲﺷـﻮﺩ؛ ‪-2‬‬
‫ﻣﺴﺆﻭﻟﻴﺘﻲ ﺑﺮ ﺍﻧﺴﺎﻥ ﻭﺍﺟﺐ ﻣﻲﺷﻮﺩ ﻛﻪ ﺷﻜﺮ ﻭ ﺳﭙﺎﺱ ﺍﻳﻦ ﻧﻌﻤﺖﻫﺎﺳﺖ؛ ﺷﻜﺮ ﻳﻌﻨﻲ ﺩﺭﺳﺖ‬
‫ﺑﻪ ﻛﺎﺭﺑﺮﺩﻥ ﺍﻳﻦ ﻧﻌﻤﺖﻫﺎ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﺩﺳﺘﻮﺭ ﻣﻲﺩﻫﺪ؛ ‪ -3‬ﭘـﺲ ﺍﺯ ﺁﻥ‬
‫ﻭﺍﺟﺒﻲ ﺩﻳﮕﺮ ﺩﺭ ﺑﺎﺭﺓ ﺑﻨﺪﮔﺎﻥ ﻭ ﺁﻓﺮﻳﺪﻩﻫﺎﻱ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺩﻭﺵ ﺍﻧﺴﺎﻥ ﻣﻲﺍﻓﺘﺪ؛ ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﻧﻴـﺰ‬
‫ﺑﺎﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ »ﺭﺣﻴﻢ« ﺷﻮﺩ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﺨﻮﺍﻫﺪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺎ ﺻﻔﺖ ﻋﺰﻳﺰ – ﻛﻪ ﺍﺯ ﺻﻔﺎﺕ‪ ‬ﺟﻼﻝ ﺍﺳﺖ – ﻭﺻﻒ ﻛﻨﺪ‪،‬‬
‫ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺻﻔﺖﻫﺎﻱ ﻓﺮﻭﺗﻨﻲ‪ ،‬ﻣﺎﻧﻨﺪ‪ :‬ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺗﺴﻠﻴﻢ ﻭ ﻛﻮﭼﻚﺑﻮﺩﻥ ﺩﺭ ﺑﺮﺍﺑـﺮ‬
‫ﺧﺪﺍﻭﻧﺪ ﻭ ﻫﺮ ﺻﻔﺖ ﺩﻳﮕﺮﻱ ﺭﺍ ﻛﻪ ﻧﺸﺎﻧﺔ ﻓﺮﻭﺗﻨـﻲ ﺩﺍﺭﺩ ﺑـﻪ ﺧـﻮﺩ ﺑﮕﻴـﺮﺩ؛ ﺳـﭙﺲ ﺩﺭ ﺑﺮﺍﺑـﺮ‬
‫ﺑﻨﺪﮔﺎﻥِ ﻣﺆﻣﻦ ﺧﺪﺍ – ﺁﻧﺎﻥ ﻛﻪ ﻋﺰﻳﺰ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ – ﻓﺮﻭﺗﻦ ﻭ ﺧﺎﺿﻊ ﺑﺎﺷﺪ‪:‬‬
‫ذ ّ ََ‬
‫� ٱل ۡ ُم ۡؤ ِمن َ‬
‫ِ�﴾) ‪.(1‬‬ ‫‪F1‬‬ ‫﴿َِلَ ٍة‬
‫ﺍﻣﺎ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﻳﻦﮔﻮﻧﻪ ﺭﻓﺘﺎﺭ ﺣﻘﻮﻗﻲ ﺑﻪ ﺩﺳﺖ ﻣـﻲﺁﻭﺭﺩ؛ ﻳﻌﻨـﻲ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻛﺴـﺎﻧﻲﻛـﻪ ﺍﻳـﻦ‬
‫ﻭﻳﮋﮔﻲ ﺭﺍ ﻧﺪﺍﺭﻧﺪ )ﻛﺎﻓﺮﺍﻥ( ﻋﺰﻳﺰ ﻣﻲﺷﻮﻧﺪ؛ ﭼﻮﻥ ﺍﺯ ﻋﺰﺗﻲﻛﻪ ﺁﻣﻮﺧﺘﻪﺍﻧﺪ‪ ،‬ﺩﺭﻣﻲﻳﺎﺑﻨـﺪ ﻛـﻪ ﺑـﺮ‬
‫ﻛﺎﻓﺮﺍﻥ ﻣﺴﻠﻂﺍﻧﺪ‪:‬‬

‫‪)» -1‬ﺁﻧﺎﻥ( ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺆﻣﻨﺎﻥ ﻓﺮﻭﺗﻦ ﻫﺴﺘﻨﺪ«‪.‬‬

 ‫ّ ََ ۡ َ‬
‫�ٰفِر َ‬
‫�ن﴾) ‪.(1‬‬
‫‪F12‬‬

‫ِ‬ ‫﴿َعِزَ ٍ� � ٱل‬

‫ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺧﺪﺍ ﺭﺍ ﺑﺎ ﺻﻔﺎﺗﺶ ﺑﺸﻨﺎﺳـﺪ‪ ،‬ﻭ ﺩﺭ ﺩﺭﻭﻥ ﻣﻨﻘﻠـﺐ ﺷـﻮﺩ ﻭ ﺑـﺎ‬
‫ﺯﺑﺎﻥ ﺑﻪ ﺳﺘﺎﻳﺶ ﺑﭙﺮﺩﺍﺯﺩ‪ ،‬ﺑﻲﮔﻤﺎﻥ ﻣﻮﺿﻊﮔﻴﺮﻱﻫﺎﻳﺶ ﻧﻴﺰ ﺩﺭ ﺯﻧﺪﮔﻲ ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﺍﻳـﻦ ﺻـﻔﺎﺕ‬
‫ﺗﺼﺤﻴﺢ ﻣﻲﺷﻮﺩ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻧﺎﻡﻫﺎﻱ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺻـﻔﺎﺗﺶ ﺭﻳﺸـﻪ ﮔﺮﻓﺘـﻪﺍﻧـﺪ؛ ﻭ ﺍﻳـﻦ‬
‫ﺻﻔﺎﺕ‪ ،‬ﻫﻤﺔ ﺯﻧﺪﮔﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﺍﻧﺴﺎﻥ ﺯﻣﺎﻧﻲ ﺳﺘﺎﻳﺸﮕﺮ ﻣﻲﺷﻮﺩ ﻛﻪ ﺯﻧـﺪﮔﻴﺶ‬
‫ﺗﺼﺤﻴﺢ ﺷﻮﺩ؛ ﻭ ﺩﺭ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﺧﺪﺍ ﺑﻴﻔﺘﺪ‪ .‬ﭘﺲ »ﺣﻤﺪ« ﻫﻤﺔ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻨـﺔ ﺑﻨـﺪﮔﻲ ﻣﻄـﺮﺡ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﺑﺮﻣﻲﮔﻴﺮﺩ؛ ﻳﻌﻨﻲ ﺍﮔﺮ ﺷﻨﺎﺧﺖ ﻭ ﻣﻮﺿﻊﮔﻴﺮﻱ ﺩﺭﻭﻧﻲ )ﺭﻏﺒـﺖ ﻭ ﺭﻫﺒـﺖ ﺧـﺪﺍ( ﺩﺭ‬
‫ﺩﺭﻭﻥ ﺟﺎﻱ ﮔﻴﺮﺩ؛ ﻭ ﺯﺑﺎﻥ ﺑﻪ ﺳﺘﺎﻳﺶ ﺍﻭ ﺳﺨﻦ ﮔﻮﻳﺪ؛ ﻭ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭ ﺩﻳﻦِ ﺍ ﻭ ﺑﺎﺷﺪ‪ ،‬ﺣﻤـﺪ ﺭﺥ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ؛ ﭼﻮﻥ ﺍﮔﺮ ﺷﻨﺎﺧﺖ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﻧﺴﺎﻥ ﺑﺮ ﭼﻪ ﺍﺳﺎﺳﻲ ﺍﻭ ﺭﺍ ﻣﻲﺳﺘﺎﻳﺪ؟ ﻭ ﺍﮔـﺮ ﺭﻏﺒـﺖ ﻭ‬
‫ﺭﻫﺒﺖ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﻧﮕﻴﺰﺓ ﻧﻴﺴﺖ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺭﺍ ﺑـﻪ ﺳـﺘﺎﻳﺶ ﻭﺍ ﺩﺍﺭﺩ‪ .‬ﭘـﺲ ﺍﮔـﺮ ﺯﻧـﺪﮔﻲ ﺍﻧﺴـﺎﻥ‪،‬‬
‫ﺑﺎﺯﺳﺎﺯﻱ ﻧﺸﺪ ﺩﻳﮕﺮ ﺁﻥ ﺳﺘﺎﻳﺶ‪» ،‬ﻋﲆ ﺟﻬﺔ ﺍﻟﺘﻌﻈﻴﻢ« ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻣﻌﻨﺎ ﻭ ﻣﻔﻬـﻮﻡ ﺣﻤـﺪ‬
‫ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻲﻛﻨﻴﺪ ﻛﻪ ﻣﻌﻨﺎﻱ ﻟﻐﻮﻱ ﺣﻤﺪ ﻣﺤﺪﻭﺩ ﺍﺳﺖ؛ ﺍﻣﺎ ﭼﻮﻥ ﺍﻳﻦ ﻛﻴﻔﻴـﺖ‪ ‬ﺭﺑـﺎﻧﻲ ﺭﺍ‬
‫ﺑﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ‪ ،‬ﺍﻳﻦﭼﻨﻴﻦ ﮔﺴﺘﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪» .‬ﺍﷲ« ﺍﺳﻢ ﺧﺎﺹ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ؛ ﻭ ﺑﻪ ﺗﻮﺿـﻴﺢ‬
‫ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ ﻭ ﻭﺍژﺓ ﺍﻟﻪ ﺩﺭ ﺗﻮﺿﻴﺢ ﻭﺍژﺓ ﺭﺏ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﻌﺎﻧﻲ ﺭﺏ ﻭ ﺇﻟﻪ‬
‫﴿ َر ّب ۡٱل َ� ٰلَم َ‬
‫� ‪ :(2 )﴾٢‬ﺭِﺏ‪ ‬ﺩﺭ ﺍﺻﻞ ﺍﺯ ﻣﺼﺪﺭ ﺭﺏ‪ / ‬ﻳﺮُﺏ‪ ‬ﺑﻪ ﻣﻌﻨﺎﻱ ﭘﺮﻭﺭﺩﻥ ﺍﺳﺖ ﻛـﻪ‬ ‫ِ‬
‫‪F13‬‬

‫ِ‬
‫ﺑﻪ ﺻﻔﺖ‪ ‬ﻣﺸﺒﻬﻪ ﺗﺒﺪﻳﻞ ﺷﺪﻩ‪ ،‬ﻭ ﻣﻌﻨﺎﻱ ﺩﻗﻴﻖﺍﺵ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﭘـﺲ ﻣﻌﻨـﺎﻱ ﻣﺼـﺪﺭﻱ ﺭﺏ‪،‬‬
‫ﺧﺪﺍﻭﻧﺪﻱﻛﺮﺩﻥ ﻭ ﻣﻌﻨﺎﻱ ﺻﻔﺖ ﻣﺸـﺒﻬﻪ ﺭﺏ‪ ،‬ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺖ؛ ﻭﻟـﻲ ﺩﺭ ﺯﺑـﺎﻥ ﻓﺎﺭﺳـﻲ ﻭﺍژﺓ‬
‫ﺧﺪﺍﻭﻧﺪ ﻭﺍژﺓ ﻋﺎﻡ ﺍﺳﺖ؛ ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭﻧﺪ ﺟﺎﻩ ﻭ ﺧﺪﺍﻭﻧﺪ ﻣﺎﻝ‪ ،‬ﻳﻌﻨﻲ ﺻﺎﺣﺐ ﺟﺎﻩ ﻭ ﻣﺎﻝ‪ .‬ﻭﻗﺘـﻲ‬
‫ﺍﻳﻦ ﻣﻌﻨﺎ ﺭﺍ ﺑﺮﺭﺳﻲ ﻧﻤﺎﻳﻴﻢ‪ ،‬ﻭﺳﻌﺖ ﻣﻲﻳﺎﺑﺪ؛ ﻳﻌﻨﻲ ﺧﺪﺍﻭﻧﺪ‪ ‬ﺍﻧﺴﺎﻥ – ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺍﻧﺴﺎﻥ‬
‫ﻣﺠﻤﻮﻋﺔ ﺍﺯ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﻧﻬﻔﺘﻪ ﻭ ﺑﺎﻟﻘﻮ‪‬ﻩ ﺍﺳﺖ؛ ﻭ ﺑﺎﻳﺪ ﺩﺭ ﻣﺴﻴﺮِ ﺭﺷﺪ ﻗﺮﺍﺭ ﮔﻴـﺮﺩ – ﻧﺨﺴـﺘﻴﻦ‬

‫‪ » -1‬ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺎﻓﺮﺍﻥ ﺳﺮ ﺳﺨﺖ ﻭ ﮔﺮﺩﺍﻥ ﻓﺮﺍﺯ ﻫﺴﺘﻨﺪ«‪.‬‬

‫‪ » -2‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻧﻴﺎﻥ«‪.‬‬
‫ﻛﺎﺭﻱﻛﻪ ﺑﺮﺍﻳﺶ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻣﻜﺎﻧـﺎﺕ‪ ‬ﻻﺯﻡ ﺭﺍ ﺑـﺮﺍﻱ ﺣﺮﻛـﺖ ﺩﺭ ﺍﺧﺘﻴـﺎﺭﺵ‬
‫ﺑﮕﺬﺍﺭﺩ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ – ﺍﻳﻦ ﻣﺜﺎﻝ ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮ ﺍﺳﺖ؛ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﻭﺍژﺓ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﻌﻨـﺎﻱ‬
‫ﻭﺍﻗﻌﻲﺍﺵ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ – ﻣﺎﺩﺭ ﻛﻪ ﺧﺪﺍﻭﻧﺪ‪ ‬ﻓﺮﺯﻧﺪ‪ ‬ﺧـﻮﻳﺶ ﺍﺳـﺖ – ﺩﺭ ﻣﻌﻨـﺎﻱ‬
‫ﻧﺎﻗﺺ – ﻧﺨﺴﺘﻴﻦ ﻛﺎﺭﺵ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﻮﺭﺍﻙ ﻭ ﭘﻮﺷﺎﻙ ﻭ ﺟﺎﻱ ﺧﻮﺍﺑﻴـﺪﻥ ﻭ ﺍﺳـﺘﺮﺍﺣﺖ ﻭ‬
‫ﺩﻳﮕﺮ ﻧﻴﺎﺯﻫﺎﻱ ﻓﺮﺯﻧﺪﺵ ﺭﺍ ﺗﺄﻣﻴﻦ ﻛﻨﺪ‪.‬‬
‫ﻛﺎﺭِ ﺩﻭﻡ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺩﻭﺭﻛﺮﺩﻥ ﻣﻮﺍﻧﻊ ﻭ ﺁﺳﻴﺐﻫﺎ ﺍﺳﺖ‪ .‬ﻛﺎﺭ ﺳﻮﻡﺍﺵ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ )ﺁﻥ‬
‫ﺍﻧﺴﺎﻥ ﺭﺍ( ﺩﺭ ﻛﻨﺘﺮﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ ﻭﻗﺘﻲﻛﻪ ﺗﻤﺎﻡ ﺍﻣﻜﺎﻧﺎﺕ ﺭﺍ ﺑﺮﺍﻳﺶ ﻓﺮﺍﻫﻢ ﻧﻤﻮﺩ؛ ﻭ ﻣﻮﺍﻧﻊ‬
‫ﺭﺍ ﺍﺯ ﺳﺮِ ﺭﺍﻫﺶ ﺑﺮﺩﺍﺷﺖ‪ ،‬ﺍﮔﺮ ﺍﻭ ﺭﺍ ﺗﺤﺖ ﻛﻨﺘﺮﻝ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺑـﻪ ﺳـﻮﻱ‬
‫ﺩﻳﮕﺮﻱ ﺑﺮﻭﺩ؛ ﻭ ﺍﺯ ﺍﻣﻜﺎﻧﺎﺕ‪ ‬ﻓﺮﺍﻫﻢﺷـﺪﻩ ﻭ ﺭﺍﻩ ﺑـﻲﻣـﺎﻧﻊ ﺑﻬـﺮﻩ ﻧﺒـﺮﺩ‪ .‬ﺍﮔـﺮ ﺍﺯ ﺍﻣﻜﺎﻧـﺎﺕ ﻭ ﺭﺍﻩ‬
‫ﺑﻲﻣﺎﻧﻊ ﺩﺭﺳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻧﺸﻮﺩ‪ ،‬ﺑﻮﺩﻥﺷﺎﻥ ﭼﻪ ﺳﻮﺩﻱ ﺩﺍﺭﺩ؟ ﻛﺎﺭ ﺳﻮﻡ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺁﻥ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺗﺤﺖ ﭘﺮﻭﺭﺵِ ﺍﻭﺳﺖ‪ ،‬ﻛﻨﺘﺮﻝ ﻛﻨﺪ؛ ﻭ ﺯﻣـﺎﻡ ﻛﺎﺭﻫـﺎﻳﺶ ﺭﺍ ﺩﺭ ﺩﺳـﺖ ﺑﮕﻴـﺮﺩ؛‬
‫ﻳﻌﻨﻲ ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ‪ ‬ﺍﻭ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﭘﻲ ﺳﻪ ﻣﺮﺣﻠﺔ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﻮﺿـﻊ ﺧﺎﺻـﻲ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ ﺧﻮﺩ – ﻛﻪ ﺷﺮﺍﻳﻂ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﺭﺍ ﺑﺮﺍﻳﺶ ﻓﺮﺍﻫﻢ ﻧﻤﻮﺩ؛ ﻭ ﻣﻮﺍﻧﻊ ﺭﺍﻫﺶ‬
‫ﺭﺍ ﺩﻭﺭ ﺳﺎﺧﺘﻪ ﺍﺳﺖ؛ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﻛﻨﺘﺮﻝ ﺩﺍﺭﺩ – ﺑﮕﻴـﺮﺩ؛ ﻳﻌﻨـﻲ ﻫﺮﭼـﻪ ﺍﻭ ﺩﺳـﺘﻮﺭ ﻣـﻲﺩﻫـﺪ‪،‬‬
‫ﭘﻴﺮﻭﻱ ﻛﻨﺪ‪ .‬ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻣﻮﻗﻊِ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻥ ﻭﺻﻒ‪ ‬ﺩﻳﮕﺮﻱ ﺑﻪ ﺧﻮﺩ ﻣﻲﮔﻴﺮﺩ ﻛـﻪ ﻣﻌﻨـﺎﻱ‬
‫ﭼﻬﺎﺭﻡ »ﺭ‪‬ﺏ‪ «‬ﻳﻌﻨﻲ ﻓﺮﻣﺎﻧﺪﻩ ﻭ »ﻣﻄَﺎﻉ ﺍﻷﻣﺮ« ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺮﺍﺑـﺮﺵ ﻓﺮﻣـﺎﻥﺑـﺮﺩﺍﺭ ﻭ ﻣﻄﻴـﻊ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﺑﻪ ﺗﻌﺒﻴﺮﻱ ﺩﻳﮕﺮ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻣﻌﻨﺎﻱ ﭼﻬﺎﺭﻡ ﺭﺏ‪ ،‬ﻣﻌﺒﻮﺩ ﺍﺳـﺖ؛ ﻣﻌﺒـﻮﺩ ﻳﻌﻨـﻲ‬
‫ﻣﻄﺎﻟﻊ ﺍﻷﻣﺮ؛ ﺍﻣﺎ ﭼﻮﻥ ﺍﻧﺠﺎﻡ ﻓﺮﻣﺎﻥﻫﺎﻱ ﻣﻌﺒﻮﺩ‪ ،‬ﺑﻪ ﻓﺮﺍﻫﻢﺳﺎﺯﻱ ﺍﻣﻜﺎﻧـﺎﺕ ﻭ ﺩﻭﺭﻛـﺮﺩﻥ ﻣﻮﺍﻧـﻊ‬
‫ﻧﻴﺎﺯ ﺩﺍﺭﺩ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺴﺘﻲ ﺁﻥﻫﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪﺵ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺗﺎ ﺑﺘﻮﺍﻧـﺪ ﺍﻭ ﺭﺍ ﺍﻃﺎﻋـﺖ ﻛﻨـﺪ‪ .‬ﭘـﺲ‬
‫ﻣﻌﻨﺎﻱ ﭘﻨﺠﻢ ﺭﺏ ﺑﻪ ﺩﺳﺖ ﻣﻲﺁﻳﺪ ﻛﻪ ﻣﻌﻴﻦ ﺍﺳﺖ‪ .‬ﻣﻲﺑﻴﻨﻴﻢ ﻛـﻪ ﺭﺏ ﺑـﺎ ﻳـﻚ ﻣﻌﻨـﺎﻱ ﻟﻐـﻮﻱ‬
‫ﻣﺠﻤﻞ‪ ،‬ﭼﻨﻴﻦ ﻣﻌﻨﺎﻫﺎﻱ ﻣﺘﻨﺎﺳﺐ ﻭ ﻣﺮﺗﺒﻂ ﺭﺍ ﺩﺭ ﺑﺮﺩﺍﺭﺩ؛ ﺑﻪ ﮔﻮﻧﻪﻳﻲ ﻛـﻪ ﻫﺮﻛـﺪﺍﻡ ﺍﺯ ﺁﻥﻫـﺎ ﺩﺭ‬
‫ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺑﻘﻴﻪﺍﻧﺪ؛ ﻭ ﺣﺘﻲ ﻣﺠﻤﻮﻉِ ﭼﻬﺎﺭ ﻣﻌﻨﺎﻱ ﺁﻥ‪ ،‬ﺑﻲﻣﻌﻨﺎﻱ ﭘﻨﺠﻢ ﻛﺎﻣـﻞ ﻧﻴﺴـﺖ‪ .‬ﭘـﺲ ﺭﺏ‬
‫ﺍﻳﻦ ﭘﻨﺞ ﻣﻌﻨﺎ ﺭﺍ ﺩﺍﺭﺩ‪.‬‬
‫ﻣﻌﻨﺎﻱ ﴿ ۡٱل َ� ٰلَم َ‬
‫�﴾‪:‬‬ ‫ِ‬
 ‫﴿ ۡٱل َ� ٰلَم َ‬
‫�﴾‪ :‬ﻋﺎﻟَﻤﻴﻦ ﺟﻤﻊ ﻋﺎﻟَﻢ ﺍﺳﺖ‪ .‬ﺩﻳﺪﮔﺎﻩ ﻧﻴـﺰ ﺑﻴـﺎﻥ ﺩﺍﺷـﺘﻪ‪ :‬ﺍﺳـﻢ ﺟﻤـﻊ ﺍﺳـﺖ؛ ﻭ‬ ‫ِ‬
‫ﻣﻔﺮﺩﺵ ﻋﺎﻟَﻢ ﺑﻪ ﻣﻌﻨﺎﻱ »ﻣﺎﺳﻮﻱ ﺍﷲ« ﺍﺳﺖ؛ ﺍﻣﺎ ﻗﺮﺁﻥ ﻣﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ ﻣﻲﻛﻨﺪ ﻛـﻪ‬
‫ﻋﺎﻟَﻤﻴﻦ ﺑﺮﺍﻱ ﻫﻤﺔ »ﻣﺎﺳﻮﻱ ﺍﷲ« ﺑﻪ ﻛﺎﺭ ﻧﻤﻲﺭﻭﺩ؛ ﻳﻌﻨﻲ ﺩﺭﺳﺘﺶ‪ ،‬ﻋﺎﻟﻤﻴﻦ ﺟﻤﻊ ﻋـﺎﻟَﻢ ﺍﺳـﺖ‪.‬‬
‫ﻋﺎﻟَﻢ ﺑﺮ ﻭﺯﻥِ ﻓﺎﻋ‪‬ﻞ ﺍﺯ ﺻﻴﻐﻪﻫﺎﻱ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺑﻴﺎﻥ ﻭﺳﻴﻠﺔ ﺍﻧﺠﺎﻡ ﻛﺎﺭﻱ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ؛‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺧﺎﺗَﻢ ﻳﻌﻨﻲ ﺁﻧﭽﻪ ﺑﺎ ﺁﻥ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﻓﺘﻪ؛ ﻭ ﻣﻬﺮ ﺯﺩﻩ ﻣﻲﺷﻮﺩ؛ ﻳﺎ ﻃﺎﺑﻊ‪ ،‬ﻳﻌﻨﻲ ﺁﻧﭽﻪ ﺑﺎ‬
‫ﺁﻥ ﻃﺒﻊ ﻣﻲﺷﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﻋﺎﻟَﻢ ﻧﻴﺰ ﻳﻌﻨﻲ ﺁﻧﭽﻪ ﺑﻪ ﻳﺎﺭﻱ ﺁﻥ ﻛﺎﺭِ ﺩﺍﻧﺴﺘﻦ ﺍﻧﺠﺎﻡ ﻣـﻲﺷـﻮﺩ؛‬
‫ﻭ ﺩﺍﻧﺶ ﺑﻪ ﺩﺳﺖ ﻣﻲﺁﻳﺪ‪» .‬ﻋﺎﻟَﻢ« ﭼﻴﺰﻱ ﻳﺎ ﻛﺴﻲﺳﺖ ﻛﻪ ﺑﻪ ﻳﺎﺭﻱﻳﺶ ﭼﻴـﺰ ﺩﻳﮕـﺮﻱ ﺩﺍﻧﺴـﺘﻪ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﻫﺮ ﺍﻧﺴﺎﻥ ﻋﺎﻟَﻤﻲﺳﺖ؛ ﻳﻌﻨﻲ ﺍﮔﺮ ﺩﺭ ﺍﻭ ﺩﻗﺖ ﺷﻮﺩ؛ ﻭ ﺩﺭﺳﺖ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪،‬‬
‫ﺻﻔﺎﺕ ﺧﺪﺍ ﺩﺭ ﻭﻱ ﺷﻨﺎﺧﺘﻪ ﻣﻲﺷﻮﻧﺪ؛ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺧﻠﻴﻔـﺔ ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺖ؛ ﻭ ﭘﺮﺗﻮﻫـﺎﻳﻲ ﺍﺯ‬
‫ﺻﻔﺎﺕ ﺍﺻﻞ ﺧﻮﺩ )ﺧﺪﺍﻭﻧﺪﻱ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺟﺎﻧﺸﻴﻨﻲ ﺧﻮﻳﺶ ﺑﺮﮔﺰﻳﺪﻩ( ﺩﺍﺭﺩ؛ ﻳﻌﻨﻲ ﺑﺮﺍﻱ ﺍﻳـﻦ‬
‫ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﻛﺎﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻭ ﻭﺍ ﮔﺬﺍﺭ ﻛﺮﺩﻩ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺍﺯ ﺻﻔﺎﺕ ﺧـﺪﺍ )ﺻـﻔﺎﺕ ﺍﻛـﺮﺍﻡ ﻭ‬
‫ﺻﻔﺎﺕ ﺟﻼﻝ( ﭘﺮﺗﻮﻫﺎﻳﻲ ﺩﺍﺭﺩ‪.‬‬
‫ّ‬
‫ٱلرَحِي ِم﴾‪ :‬ﻫﺮﺩﻭ ﻭﺍژﻩ ﺍﺯ ﺭﻳﺸﺔ ﺭﺣﻤﺖ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﻛـﻪ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﻣ‪‬ﻬـﺮ ﺍﺳـﺖ‪.‬‬ ‫﴿رَّ�‬

‫ﮔﻔﺘﻴﻢ ﻣﻬﺮ ﻳﺎ ﺭﺣﻤﺖ ﺩﻭ ﻣﻈﻬﺮ ﺩﺍﺭﺩ‪ :‬ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻥ ﺳﻮﺩ ﻭ ﺩﻭﺭﻛـﺮﺩﻥ ﺯﻳـﺎﻥ‪ .‬ﺍﻟـﺮﺣﻤﻦ ﺑـﺮ‬
‫ﻭﺯﻥ ﻓَﻌﻼﻥ‪ ،‬ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ؛ ﻭ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﻮﺻﻮﻑ‪ ،‬ﻫﻤـﺔ ﺁﻥ ﺻـﻔﺖ ﺭﺍ ﺩﺍﺭﺩ؛ ﻣﺎﻧﻨـﺪ‪:‬‬
‫ﻭﺍژﺓ ﺟﻮﻋﺎﻥ ﻛﻪ ﺗﻤﺎﻡ ﻣﻌﻨـﺎﻱ ﺟـﻮﻉ ﺭﺍ ﺩﺭ ﺑـﺮ ﺩﺍﺭﺩ؛ ﻭ ﻣﺎﻧﻨـﺪ ﺍﻳـﻦﻫﺎﺳـﺖ‪ :‬ﻇﻤـﺂﻥ ﻭ ﺭﻳـﺎﻥ؛‬
‫ﻫﻤﭽﻨﻴﻦ »ﺭﺣﻤﺎﻥ«‪ ،‬ﻫﻤﺔ ﻣﻌﻨﺎﻱ ﺭﺣﻤﺖ ﺭﺍ ﺩﺍﺭﺩ‪» .‬ﺭﺣﻴﻢ« ﻧﻴﺰ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳـﺖ؛ ﻭ ﺯﻣـﺎﻧﻲ‬
‫ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ ﻛﻪ ﺍﻳﻦ ﻭﺻﻒ ﺭﺥ ﺩﺍﺩﻩ؛ ﻭ ﺭﺣﻤﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻓﺮﻳﺪﻩﮔﺎﻧﺶ ﺗﻌﻠﻖ ﭘﻴـﺪﺍ ﻛـﺮﺩﻩ‬
‫ﺍﺳﺖ؛ ﺍﻟﺒﺘﻪ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺑﺎ ﺍﺳﻢ ﻓﺎﻋﻞ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﺭﺍﺣ‪‬ﻢ‪ ،‬ﻳﻌﻨـﻲ‬
‫ﻣﻬﺮ ﻭﺭﺯﻧﺪﻩ ﻛﻪ ﺗﻨﻬﺎ ﺣﺎﻟﺖ ﺍﻧﺠﺎﻡ ﻛﺎﺭﻱ ﺭﺍ – ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﻣﺸﺨﺺ – ﻣﻲﺭﺳﺎﻧﺪ‪ ،‬ﻭﻟﻲ ﺭﺣﻴﻢ‬
‫ﻣﻬﺮ ﻭﺭﺯﻱ ﺭﺍ ﺑﺮﺍﻱ ﻓﺎﻋﻞ ﺑﻪ ﻭﺻﻔﻲ ﺛﺎﺑﺖ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺭﺣﻴﻢ ﺑـﻪ ﻣﻌﻨـﺎﻱ‬
‫ﻣﻬﺮ ﻭﺭﺯﻳﺴﺖ ﻛﻪ ﻣﺒﻴﻦ ﺳﺮﺍﻳﺖ ﺁﻥ ﺭﺣﻤﺖﻫﺎ ﺑﻪ ﻣﺮﺩﻡ ﺍﺳﺖ‪.‬‬
 ‫﴿ َ� ٰل ِ َ ۡ ّ‬
‫ِك يو ِم ٱ� ِ‬
‫ِين ‪ :(1 )﴾٤‬ﺩﺭ ﺧﻮﺍﻧﺸﻲ ﺩﻳﮕﺮ »ﻣ‪‬ﻠ‪‬ﻚ ﻳـﻮﻡ ﺍﻟـﺪﻳﻦ« ﺁﻣـﺪﻩ ﺍﺳـﺖ‪ .‬ﻣﺎﻟـﻚ ﺍﺯ‬
‫‪F14‬‬

‫ﻣﺼﺪﺭ ﻣ‪‬ﻠﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ ﺍﺯ ﻣﺼﺪﺭ ﻣ‪‬ﻠﻚ ﺍﺳﺖ‪ .‬ﻣ‪‬ﻠﻚ ﻳﻌﻨـﻲ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺩﺍﺷـﺘﻦ ﻭ ﺩﺍﺭﺍ ﺑـﻮﺩﻥ ﺑـﻪ‬
‫ﺻﻮﺭﺕ ﻋﻤﻠﻲ‪ .‬ﻭﻗﺘﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ :‬ﻓﻼﻥ ﻛﺲ ﻣﺎﻟ‪‬ﻚ ﭼﻴﺰﻳﺴﺖ ﻳﻌﻨﻲ ﺁﻥ ﭼﻴـﺰ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻭ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺁﻥ ﺩﺧﻞ ﻭ ﺗﺼﺮّﻑ ﻛﻨﺪ؛ ﻭﻟﻲ ﻣ‪‬ﻠ‪‬ﻚ ﻳﻌﻨﻲ ﻛﺴﻲ ﭼﻴﺰﻱ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬
‫ﺩﺍﺭﺩ؛ ﺍﻣﺎ ﺑﺎ ﺻﺪﻭﺭ ﻓﺮﻣﺎﻥ ﺩﺭ ﺁﻥ ﺩﺧﻞ ﻭ ﺗﺼﺮﻑ ﻣﻲﻛﻨـﺪ؛ ﻭ ﺧـﻮﺩ ﻣﺴـﺘﻘﻴﻤﺎً ﺩﺳـﺖ ﺑـﻪ ﻛـﺎﺭ‬
‫ﻧﻤﻲﺷﻮﺩ؛ ﻭ ﻛﺴﺎﻧﻲ ﺩﻳﮕﺮ ﻓﺮﻣﺎﻥ ﺍﻭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﻨﺪ‪.‬‬
‫ﺩﺭ ﻛﻞ ﺻﻔﺎﺕ ﺟﻼﻝ ﻛﻪ ﺩﺭ ﻓﻬﺮﺳﺖ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻱ ﻛﻨﺘﺮﻝﻛﻨﻨـﺪﻩ‬
‫ﻭ ﺗﻮﺟﻴﻪﻛﻨﻨﺪﻩ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳـﻦ ﻧﻜﺘـﻪ ﺭﺍ ﺑﺎﻳﺴـﺖ ﺗﻮﺿـﻴﺢ ﺩﺍﺩ ﻛـﻪ ﻣﻘﺼـﻮﺩ ﺍﺯ ﻛﻨﺘـﺮﻝ‪ ،‬ﭼﮕﻮﻧـﻪ‬
‫ﺑﻬﺮﻩﻭﺭﻱ ﺍﺯ ﻣﻈﺎﻫﺮ ﺭﺣﻤﺖ ﺧﺪﺍﻭﻧﺪ »ﺭﺣﻤـﺎﻥ ﻭ ﺭﺣـﻴﻢ« ﺍﺳـﺖ؛ ﻳﻌﻨـﻲ ﻣﺤﺎﺳـﺒﻪ ﻭ ﺑﺮﺭﺳـﻲ‬
‫ﺩﺭﺳﺖ ﻭ ﻧﺎﺩﺭﺳﺖﺑﻮﺩﻥ ﻣﻮﺿﻊِ ﺍﻧﺴﺎﻥ ﭘﺲ ﺍﺯ ﺑﻪ ﻛﺎﺭﮔﻴﺮﻱ ﻣﻈﺎﻫﺮ ﺭﺣﻤـﺖ ﺧﺪﺍﻭﻧـﺪ؛ ﻧـﻪ ﺩﺭ‬
‫ﺯﻣﺎﻥ ﺑﻬﺮﻩﻭﺭﻱ؛ ﻳﻌﻨﻲ ﺧﺪﺍﻭﻧﺪ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺍﻣﻜﺎﻧﺎﺕ ﺭﺍ ﻓﺮﺍﻫﻢ ﺳﺎﺧﺖ؛ ﻭ ﻣﻮﺍﻧـﻊ ﺭﺍ ﺍﺯ ﺳـﺮ‬
‫ﺭﺍﻩ ﺑﺮﺩﺍﺷﺖ‪ ،‬ﺯﻣﺎﻧﻲ ﺭﺍ ﻧﻴﺰ ﻣﻘﺮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺑﺮﺭﺳﻲ ﻧﻤﺎﻳﺪ ﻛﻪ ﺁﻳﺎ ﻣﻈﺎﻫﺮِ ﺭﺣﻤﺖ‪ ،‬ﺩﺭﺳـﺖ‬
‫ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ؛ ﻳﺎ ﻧﻪ‪ .‬ﺳﭙﺲ ﺑﺮ ﭘﺎﻳﺔ ﺁﻥ ﺳﺮﺍﻧﺠﺎﻣﻲ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻣﻘﺮﺭ ﻛﻨﺪ‪.‬‬
‫ﭘﺲ ﺻﻔﺎﺗﻲﻛﻪ ﺩﺭ ﻓﻬﺮﺳﺖ ﻣﺎﻟﻚ ﻭ ﻣﻠﻚ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧـﺪ‪ ،‬ﺗﺴـﻠﻂ ﻭ ﻛﻨﺘـﺮﻝ ﻭ ﺳـﻴﻄﺮﺓ ﺭﺍ‬
‫ﺑﻴﺎﻥ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﺑﻪ ﻛﺎﺭﮔﻴﺮﻱ ﺍﺯ ﻣﻈﺎﻫﺮ ﺭﺣﻤﺖ ﺭﺥ ﻣـﻲﺩﻫـﺪ‪ ،‬ﻳﻌﻨـﻲ ﭘـﺲ ﺍﺯ ﺁﻥ ﻛـﻪ‬
‫ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﻈﺎﻫﺮِ ﺭﺣﻤﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷـﺪ؛ ﻭ ﺩﺭﺳـﺖ ﻳـﺎ ﻧﺎﺩﺭﺳـﺖ ﺍﺯ ﺁﻥ ﺍﺳـﺘﻔﺎﺩﻩ ﻛـﺮﺩ‪ ،‬ﻧـﺰﺩ‬
‫ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ؛ ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻧﺠﺎ ﺑﺎ ﻣﺎﻟﻚ ﺑﻮﺩﻥ ﻭ ﻣﻠﻚ ﺑـﻮﺩﻧﺶ ﺗﺼـﺮﻓﺎﺗﻲ ﺩﺭ‬
‫ﺳﺮﻧﻮﺷﺖ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺍﻭ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
‫»ﻳﻮﻡ« ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﻨﺎﻱ ﺭﻭﺯ ﺍﺳﺖ؛ ﺍﻣﺎ ﮔﺎﻫﻲ ﺑﻪ ﻣﻌﻨﺎﻱ ﺭﻭﺯﮔﺎﺭ ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ؛ ﻳﻌﻨـﻲ ﺍﺯ‬
‫ﺁﻥ ﻣﺤﺪﻭﺩﻳﺖ ﻳﻚ ﺭﻭﺯ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻳﺪ؛ ﻭ ﺑﻪ ﻣﻌﻨﺎﻱ ﺯﻣﺎﻧﻲ ]ﻃﻮﻻﻧﻲ[ ﻛﻪ ﺁﻏﺎﺯ ﻭ ﭘﺎﻳـﺎﻧﻲ ﺩﺍﺭﺩ‪،‬‬
‫ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ؛ ﻣﺎﻧﻨﺪ ﺳﺘّﺔ ﺍﻳﺎﻡ )ﺷﺶ ﺭﻭﺯﮔﺎﺭ( ﻛﻪ ﺁﻓﺮﻳﻨﺶِ ﺁﺳﻤﺎﻥﻫﺎ ﻭ ﺯﻣـﻴﻦ ﻭ ﺁﻧﭽـﻪ ﻣﻴـﺎﻥ‬
‫ﺁﻥﻫﺎﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺯﻣﺎﻧﻲﺍﺳﺖ ﻛﻪ ﺍﺯ ﺷﻴﭙﻮﺭ ﺑﻪ ﺧﻮﺍﺏ ﺭﻓﺘﻦ‬

‫‪» -1‬ﻣﺎﻟﻚ ﺭﻭﺯ ﺟﺰﺍء ﺍﺳﺖ«‪.‬‬

‫– ﻧﻔﺦ ﺻﻮﺭ ﻧﺨﺴﺖ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ – ﻛﻪ ﺑﺮ ﺍﺛﺮ ﺁﻥ ﻫﻤﺔ ﺍﻧﺴﺎﻥﻫﺎ ﻣﻲﻣﻴﺮﻧﺪ ﺁﻏﺎﺯ ﻣﻲﺷـﻮﺩ؛‬
‫ﻭ ﺗﺎ ﭘﺎﻳﺎﻥِ ﻣﺤﺎﺳﺒﻪ ﻭ ﻣﺤﺎﻛﻤﻪ ﻭ ﻭﺭﻭﺩ ﺑﻪ ﺑﻬﺸﺖ ﻭ ﺟﻬﻨﻢ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪.‬‬

‫ﻣﻌﺎﻧﻲ ﺩﻳﻦ‬
‫ﺩﻳﻦ ﺩﺭ ﺍﺻﻞ ﻣﺼﺪﺭﻳﺴﺖ ﻛﻪ ﺗﺎ ﺍﻧﺪﺍﺯﺓ‪ ،‬ﻣﻌﻨﺎﻱ ﮔﺴﺘﺮﺩﺓ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻛﺘﺎﺏﻫﺎﻱ ﻟﻐـﺖ ﺑﻴﺴـﺖ‬
‫ﻭ ﭼﻬﺎﺭ ﻣﻌﻨﺎ ﺑﺮﺍﻱ ﺁﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ؛ ﺍﻣـﺎ ﺩﺭ ﻭﺍﻗـﻊ ﺍﻳـﻦ ﻭﺍژﻩ ﻳـﻚ ﻣﻌﻨـﺎﻱ ﭼﻬـﺎﺭ ﺳـﻮﻳﻪ ﺩﺍﺭﺩ؛ ﻭ‬
‫ﻣﻌﻨﺎﻫﺎﻱ ﺩﻳﮕﺮ ﻓﺮﻭﻉ ﺁﻥ ﻫﺴﺘﻨﺪ‪ .‬ﺩﻳﻦ ﻳﻌﻨﻲ ﺧﺎﺿﻊﺑﻮﺩﻥ ﻭ ﺧﻮﺍﺭﻱ ﺑﻪ ﺧـﻮﺩﮔﺮﻓﺘﻦ ﺑـﻪ ﺷـﻴﻮﺓ‬
‫ﻭﻳﮋﻩ ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺴﻲﻛﻪ ﺗﺴﻠﻂ ﺩﺍﺭﺩ‪ .‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺍﻳﻦﮔﻮﻧـﻪ ﻣﻮﺿـﻊﮔـﺮﻓﺘﻦ ﻳـﺎ ﺧـﻼﻑ ﺁﻥ‪،‬‬
‫ﻋﻮﺍﻗﺒﻲ ﺩﺍﺭﺩ‪ ،‬ﻣﻌﻨﺎﻱ ﺩﻳﻦ ﭼﻬﺎﺭ ﻗﻴﺪ ﺩﺍﺭﺩ‪ -1 :‬ﺑﺎﻳﺪ ﻣﺴﻠﻂ ﻭ ﻓﺮﻣﺎﻥﺭﻭﺍﻳﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ‪.‬‬
‫‪ -2‬ﺧﻀﻮﻉ ﻭ ﻓﺮﻭﺗﻨﻲ ﺑﻪ ﺧﻮﺩﮔﻴﺮﻧﺪﺓ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ -3 .‬ﻓﺮﻣﺎﻥﺭﻭﺍ‪ ،‬ﺭﻭﺷﻲ ﺑﺮﺍﻱ ﺧﻀﻮﻉ‬
‫ﻭ ﻓﺮﻭﺗﻨﻲ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ -4 .‬ﺳﺮﺍﻧﺠﺎﻣﻲ ﻣﺪ ﻧﻈﺮ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﻛﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﻓﺮﻣﺎﻥ ﺭﻭﺍ ﺧﺎﺿﻊ ﻭ ﻓﺮﻭﺗﻦ ﺑﻮﺩ‪ ،‬ﺳﺮﺍﻧﺠﺎﻡ ﺧﻮﺑﻲ ﺩﺭ ﺍﻧﺘﻈﺎﺭﺵ ﺑﺎﺷﺪ؛ ﻭ ﺍﮔﺮ ﻧﻪ ﺳﺮﺍﻧﺠﺎﻡ ﺑـﺪﻱ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻣﺎﻡ ﻣﻮﺩﻭﺩﻱ ‪ /‬ﺩﺭ ﻛﺘﺎﺏ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻷﺭﺑﻌـﺔ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﺩﻳﻦ ﭼﻬﺎﺭ ﻣﻌﻨـﺎ ﺩﺍﺭﺩ‪-1 :‬‬
‫ﻓﺮﻣﺎﻥﺭﻭﺍﻳﻲ‪ -2 .‬ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ‪ -3 .‬ﺭﻭﺵِ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ‪ -4 .‬ﺟﺰﺍ ﻭ ﭘﺎﺩﺍﺵ‪ .‬ﺍﻟﺒﺘﻪ ﻧﺒﺎﻳﺴﺖ ﺍﻳﻦ‬
‫ﻣﻌﻨﺎﻫﺎ ﺭﺍ ﺍﻳﻦﮔﻮﻧﻪ ﺟﺪﺍ ﻛﺮﺩ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﻣﻌﻨـﺎﻱ ﭼﻬـﺎﺭ ﺳـﻮﻳﺔ ﺩﺍﺭﺩ؛ ﻧـﻪ ﭼﻬـﺎﺭ ﻣﻌﻨـﺎﻱ‬
‫ﺟﺪﺍﮔﺎﻧﻪ‪ .‬ﺩﻳﻦ ﻳﻌﻨﻲ‪ :‬ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ ﻭ ﺧﻀﻮﻉ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﺮﻣﺎﻥﺭﻭﺍﻳﻲ ﻣﺴﻠﻂ ﺑﻪ ﺷـﻴﻮﺓ ﺧـﺎﺹ؛‬
‫ﺁﻥ ﻫﻢ ﺑﺪﺍﻥ ﺳﺒﺐ ﻛﻪ ﻋﻮﺍﻗﺒﻲ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ‪ .‬ﻣﻮﺩﻭﺩﻱ ﻣﻌﻨﺎﻫﺎﻱ ﻭﺍژﺓ »ﺭﺏ« ﺭﺍ ﻫﻢ ﺗﻮﺿـﻴﺢ ﺩﺍﺩﻩ‬
‫ﺍﺳﺖ؛ ﺍﻣﺎ ﺩﺭ ﺗﺮﺗﻴﺐ‪ ،‬ﻣﻌﺎﻧﻲ ﺭﺍ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﻣﺎ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻳﻢ‪ ،‬ﺑﻴـﺎﻥ ﻧﻜـﺮﺩﻩ ﺍﺳـﺖ؛ ﺯﻳـﺮﺍ ﻣـﺎ ﺍﺯ‬
‫ﺭﻭﻱ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ‪ ،‬ﻣﻌﻨﺎﻫﺎﻱ ﻭﻳﮋﺓ ﺭﺍ ﺑﺮﺍﻱ ﻭﺍژﺓ »ﺭﺏ« ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻳﻮﻡِ ﺍﻟﺪﻳﻦ ﺗﻨﻬـﺎ‬
‫ﺑﻪ ﻣﻌﻨﺎﻱ »ﺭﻭﺯ ﺟﺰﺍ« ﻧﻴﺴﺖ؛ ﺣﺘﻲ ﺗﻌﺒﻴﺮ ﺭﻭﺯ ﺟﺰﺍ ﺑﺮﺍﻱ ﺁﻥ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ »ﻳﻮﻡ ﺍﻟﺪﻳﻦ«‬
‫ﺑﻪ ﻣﻌﻨﺎﻱ ﺭﻭﺯ ﺩﺭﻳﺎﻓﺖ ﺍﺟﺮ ﻭ ﭘﺎﺩﺍﺵ ﺍﺯ ﺳﻮﻱ ﻛﺴـﺎﻧﻲﺍﺳـﺖ ﻛـﻪ ﺑـﻪ ﺷـﻴﻮﺓ ﻭﻳـﮋﺓ ﺩﺭ ﺑﺮﺍﺑـﺮ‬
‫ﻓﺮﻣﺎﻥﺭﻭﺍﻱ ﺧﻮﺩ ﺧﻀﻮﻉ ﻭ ﺍﻧﻘﻴﺎﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ؛ ﻭ ﺩﺭﻳﺎﻓﺖ ﺟﺰﺍﻱ ﺑﺪ ﺑﺮﺍﻱ ﺁﻧـﺎﻧﻲﻛـﻪ ﺧﻀـﻮﻉ ﻭ‬
‫ﺍﻧﻘﻴﺎﺩ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
 ‫ﻣﻌﻨﺎﻱ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ‬
‫ّ َ َ‬
‫اك � ۡع ُب ُد﴾ ) ‪ :(1‬ﺍﺯ ﺭﻳﺸﺔ )ﻋﻴﻦ‪ ،‬ﺑﺎء‪ ،‬ﺩﺍﻝ( ﺩﺍﺭﺍﻱ ﻣﺼﺪﺭ ﻋﺒﺎﺩﺕ ﻭ ﻋﺒﻮﺩﻳﺖ‪ ،‬ﺑـﻪ ﻣﻌﻨـﺎﻱ‬
‫‪F15‬‬ ‫﴿ِيَ‬
‫ﺍﻭﺝ ﺧﻀﻮﻉ ﻭ ﻓﺮﻭﺗﻨﻲ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻛﺴـﻲﺍﺳـﺖ‪ .‬ﺍﻳـﻦ ﻭﺍژﻩ ﻧﻴـﺰ – ﺍﮔـﺮ ﺗﻔﺼـﻴﻞ ﺩﺍﺩﻩ ﺷـﻮﺩ –‬
‫ﻣﻌﻨﺎﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻲ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ‪ .‬ﻫﻨﮕﺎﻣﻲ ﻛﺴﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﮕﺮﻱ ﺍﻭﺝ ﻓﺮﻭﺗﻨـﻲ ﺭﺍ ﺭﻋﺎﻳـﺖ‬
‫ﻣﻲﻛﻨﺪ ﻛﻪ‪:‬‬
‫‪ -1‬ﻛﺎﺭﻱ ﺳﻠﺒﻲ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﻭ ﺁﻥ ﺍﻳﻦ ﻛﻪ ﺣﻖّ ﺍﻣﺮ ﻭ ﻧﻬﻲ ﻭ ﺗﺼﻤﻴﻢﮔﻴﺮﻱ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺍﻭ‬
‫ﺍﺯ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺳﻠﺐ ﻛﻨﺪ؛ ﭼﻮﻥ ﺍﮔﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻣﺮ ﻭ ﻧﻬﻲ ﺑـﺎ ﺍﻭ ﺷـﺮﻳﻚ ﺑﺪﺍﻧـﺪ‪،‬‬
‫ﺁﻧﮕﺎﻩ ﺍﻭﺝ ﺧﻀﻮﻉ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﺭﺥ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﭘﺲ ﺳﻠﺐ ﺣﻖ ﺍﻣﺮ ﻭ ﻧﻬﻲ ﺍﺯ ﺧﻮﺩ ﻭ‬
‫ﺩﻳﮕﺮﺍﻥ ﺳﺒﺐ ﻣﻲﺷﻮﺩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﺍﻭﺝ ﺧﻀﻮﻉ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫‪ -2‬ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﻛﺎﺭ ﺍﻳﺠﺎﺑﻲ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﻳﻌﻨﻲ ﺍﺯ ﻓﺮﻣﺎﻥﻫﺎﻱ ﺍﻭ ﭘﻴﺮﻭﻱ ﻛﺎﻣـﻞ ﺍﻧﺠـﺎﻡ ﺩﻫـﺪ؛‬
‫ﺯﻳﺮﺍ ﻛﺎﺭ ﺳﻠﺒﻲ ﻧﻪ ﺗﻨﻬﺎ ﻛﺎﻓﻲ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺩﺭﺳﺖ ﻫﻢ ﻧﻴﺴﺖ‪ .‬ﺍﮔﺮ ﻗﺮﺍﺭ ﺑﺎﺷـﺪ – ﺗﻨﻬـﺎ‬
‫– ﺍﺯ ﻏﻴﺮ ﭘﻴﺮﻭﻱ ﻧﻜﻨﺪ‪ ،‬ﺑﻲﺟﻨﺒﺶ ﻣﻲﻣﺎﻧﺪ؛ ﻭ ﺍﻳﻦ ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﭘﺲ ﺍﺯ‬
‫ﺁﻥ ﻛﻪ ﺣﻖ ﺍﻣﺮ ﻭ ﻧﻬﻲ ﺭﺍ ﺍﺯ ﻏﻴﺮ ﺳﻠﺐ ﻛﺮﺩ‪ ،‬ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺍﻭ ﺩﺳﺘﻮﺭ ﺩﻫـﺪ‪ ،‬ﺑـﻲﭼـﻮﻥ ﻭ‬
‫ﭼﺮﺍ ﺑﭙﺬﻳﺮﺩ؛ ﻭ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬
‫‪ -3‬ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ ﻛﻪ ﺑﺮﺍﻱ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ ﻭ ﺑﻨﺪﮔﻲ‪ ،‬ﺑﺎﻳﺴﺘﻲ ﺍﻣﻜﺎﻧﺎﺕ ﻻﺯﻡ ﻓـﺮﺍﻫﻢ ﮔـﺮﺩﺩ؛ ﻭ‬
‫ﻣﻮﺍﻧﻊ ﺍﺯ ﺳﺮ ﺭﺍﻩ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﻧﺪ؛ ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺎﻭﺭ ﻛﻨﺪ ﻛﻪ ﺟﺰ ﻓﺮﻣﺎﻥﺭﻭﺍ )ﺧﺪﺍ( ﻛﺴﻲ‬
‫ﺩﻳﮕﺮ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻧﺪ ﺍﻣﻜﺎﻧﺎﺕ ﺭﺍ ﻓﺮﺍﻫﻢ ﺳﺎﺯﺩ؛ ﻭ ﻣﻮﺍﻧﻊ ﺭﺍ ﺑﺮﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﺣﻘﻴﻘـﺖ ﺧﻀـﻮﻉ‬
‫ﻛﺎﻣﻞ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻭﻣﻲ ﻧﻴﺰ ﺍﻧﺪﻛﻲ ﺧﻀﻮﻉ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﭘﺲ‬
‫ﺗﻨﻬﺎ ﺯﻣﺎﻧﻲ ﻣﻌﻨﺎﻱ ﻛﺎﻣﻞ ﺧﻀﻮﻉ ﻭ ﻓﺮﻭﺗﻨﻲ ﺗﺤﻘﻖ ﻣﻲﻳﺎﺑﺪ ﻛـﻪ – ﺗﻨﻬـﺎ – ﻓﺮﻣـﺎﻥﺭﻭﺍﻱ‬
‫ﺧﻮﺩ )ﺧﺪﺍ( ﺭﺍ ﺑﻪ ﺩﺳﺖﺁﻭﺭﻧﺪﺓ ﺳﻮﺩﻫﺎ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥﻫﺎ ﺑﺸﻨﺎﺳـﺪ؛ ﺩﺭ ﻧﺘﻴﺠـﻪ ﺍﺯ ﺍﻭ‬
‫ﺑﺨﻮﺍﻫﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﺮﺍﻳﺶ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﭘﺲ ﺟﻨﺒﺔ ﺳﻮﻡ – ﻳـﺎ ﺑـﻪ ﮔﻮﻧـﺔ ﻣﻌﻨـﺎﻱ‬
‫ﺳﻮﻡ – ﻋﺒﺎﺩﺕ ﻭ ﻋﺒﻮﺩﻳﺖ‪ ،‬ﺩﻋﺎ ﻭ ﻳﺎﺭﻱﺧﻮﺍﺳﺘﻦ ﺍﺳﺖ‪ .‬ﻣﺘﻮﺟﻪ ﻣﻲﺷﻮﻳﻢ ﻛـﻪ ﻣﻌﻨـﺎﻱ‬
‫ﻋﺒﺎﺩﺕ ﻧﻴﺰ ﭼﮕﻮﻧﻪ ﺑﺎﻫﻢ ﻣﺮﺗﺒﻂ ﻫﺴﺘﻨﺪ؛ ﺍﻣﺎ ﺍﻣﺎﻡ ﻣﻮﺩﻭﺩﻱ ﺩﺭ ﺗﺒﻴـﻴﻦ ﻣﻌﻨـﺎﻱ ﻋﺒـﺎﺩﺕ‪،‬‬

‫‪ » -1‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﻢ«‪.‬‬
‫ﻛﻤﻲ ﺍﺯ ﻣﻌﻨﺎﻱ ﺩﻭﻡ ﺭﺍ ﺩﺭ ﻣﻌﻨﺎﻱ ﺳﻮﻡ ﮔﻨﺠﺎﻧﺪﻩ؛ ﻳﻌﻨﻲ ﺑﺨﺶ ﻧﻴـﺎﻳﺶ ﻭ ﺷـﻌﺎﻳﺮ ﺭﺍ ﺩﺭ‬
‫ﺑﺨﺶ ﺩﻋﺎ ﻧﻬﺎﺩﻩ ﺍﺳﺖ؛ ﺩﺭ ﺣﺎﻟﻲﻛﻪ ﺷﻌﺎﻳﺮ ﺩﻭ ﺟﻨﺒﻪ ﺩﺍﺭﺩ‪ :‬ﭘﺬﻳﺮﻓﺘﻦ ﻭ ﺍﻧﺠﺎﻡ ﺩﺳـﺘﻮﺭﻫﺎ‬
‫ﻭ ﻓﺮﻣﺎﻥﻫﺎ؛ ﻭ ﺍﻃﺎﻋﺖ ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍﻱ ﺁﻥ؛ ﺍﻣﺎ ﺟﻨﺒﺔ ﺩﻳﮕﺮ ﺷﻌﺎﻳﺮ – ﻛـﻪ ﺩﻋﺎﺳـﺖ –‬
‫ﺩﺭ ﻣﻌﻨﺎﻱ ﺳﻮﻡ ﺩﺍﺧﻞ ﻣـﻲﺷـﻮﺩ) ‪ .(1‬ﺍﻣـﺎ ﭼـﻮﻥ ﺩﺭ ﺳـﻮﺭﺓ ﻓﺎﺗﺤـﻪ ﻳـﺎﺭﻱﺧﻮﺍﺳـﺘﻦ –‬
‫‪F16‬‬

‫ﺟﺪﺍﮔﺎﻧﻪ – ﺩﺭ »ﺇﻳﺎﻙ ﻧﺴﻌﺘﻴﻦ« ﺁﻣﺪﻩ‪» ،‬ﻧﻌﺒﺪ« ﺗﻨﻬﺎ ﻣﻌﻨـﺎﻱ ﻧﺨﺴـﺖ ﻭ ﺩﻭﻡ ﺭﺍ ﺩﺍﺭﺩ ﻛـﻪ‬
‫ﺳﻠﺐِ ﺣﻖ ﺍﻣﺮ ﻭ ﻧﻬﻲ ﺍﺯ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﻭ ﺍﻃﺎﻋﺖ ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬
‫﴿� َ ۡس َتع ُ‬
‫�﴾‪ :‬ﺍﺳﺘﻌﺎﻧﺖ ﺍﺯ ﻋ‪‬ﻮﻥ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﻳـﺎﺭﻱﺩﺍﺩﻥ ﺍﺳـﺖ؛ ﻭ ﺑـﺎ ﻧَﺼـﺮ‬ ‫ِ‬
‫ﺗﻔﺎﻭﺕ ﺑﻨﻴﺎﺩﻳﻦ ﺩﺍﺭﺩ‪ .‬ﻧﺼﺮ ﺯﻣﺎﻧﻲ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻣﻨﺼـﻮﺭ )ﻳـﺎﺭﻱﺩﺍﺩﻩ ﺷـﺪﻩ( ﺩﺭ ﺑـﻼ‬
‫ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩ ﺑﺎﺷﺪ؛ ﻭ ﻧﺼﺮ ﺑﺮﺍﻱ ﺭﻫﺎﻳﻲ ﺍﻭ ﺍﺯ ﺑﻼ ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ؛ ﺍﻣﺎ ﻭﺍژﺓ ﻋ‪‬ﻮﻥ‪ ،‬ﻋﺎﻡ ﺍﺳـﺖ؛ ﻭ‬
‫ﻫﺮﮔﻮﻧﻪ ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻥ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺳﻮﺩ ﻭ ﺩﻭﺭ ﻛﺮﺩﻥ ﻫﺮ ﮔﻮﻧﻪ ﺯﻳﺎﻥ ﻭ ﻣﺸـﻜﻼﺕ ﺭﺍ ﺷـﺎﻣﻞ‬
‫ﻣﻲﺷﻮﺩ؛ ﻭﻟﻲ ﻧﺼﺮ ﺯﻣﺎﻧﻲ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻛﺴﻲ ﮔﺮﻓﺘﺎﺭ ﺑﺎﺷﺪ؛ ﻭ ﻳﺎﺭﻱﺩﻫﻨﺪﻩ ﺑﺨﻮﺍﻫﺪ ﺗـﺎ ﺍﻭ ﺭﺍ‬
‫ﺍﺯ ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻱ ﺑﺮﻫﺎﻧﺪ‪.‬‬

‫ﺍﺭﺗﺒﺎﻁ ﻣﻌﺎﻧﻲ ﺣﻤﺪ ﺑﺎ ﻣﻌﺎﻧﻲ ﺭﺏ‪‬‬

‫ﭘﺲ ﺍﺯ ﺭﻭﺷﻦﺷﺪﻥ ﻣﻌﺎﻧﻲ ﺭﺏ ﻭ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ‪ ،‬ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳـﺖ‪ ،‬ﺳـﺨﻨﻲ ﺩﻳﮕـﺮ ﺩﺭ‬
‫ﺑﺎﺭﺓ ﺣﻤﺪ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ .‬ﮔﻔﺘﻴﻢ ﻣﻌﻨﺎﻱ ﺭﺏ ﭘﻨﺞ ﺑﺨﺶ ﺩﺍﺭﺩ‪ -1 :‬ﺑﻪ ﺩﺳﺖﺁﻭﺭﻧـﺪﺓ ﺳـﻮﺩﻫﺎ‪-2 .‬‬
‫ﺩﻭﺭﻛﻨﻨﺪﻩ ﺯﻳﺎﻥﻫﺎ‪] .‬ﻫﺮﺩﻭﻱ ﺍﻳـﻦ ﻣﻌﻨﺎﻫـﺎ ﺩﺭ ﺍﻟـﺮﺣﻤﻦ ﺍﻟـﺮﺣﻴﻢ ﻣـﻲﮔﻨﺠـﺪ؛ ﻧـﻪ ﺍﻳـﻦ ﻛـﻪ ﺑـﻪ‬
‫ﺩﺳﺖﺁﻭﺭﻧﺪﺓ ﺳﻮﺩﻫﺎ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥﻫﺎ ﺑﺎﺷـﺪ‪ ،‬ﺑﻠﻜـﻪ ﺭﻳﺸـﺔ ﻣـﺎﺩﻩ ﺭﺣﻤـﺖ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺑـﻪ‬
‫ﺩﺳﺖﺁﻭﺭﻧﺪﺓ ﺳﻮﺩﻫﺎ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥﻫﺎﺳﺖ[‪ -3 .‬ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ‪ -4 .‬ﻣﻌﺒﻮﺩ ﻣ‪‬ﻄﺎﻉ‪ ‬ﺍﻻَﻣـﺮ‪-5 .‬‬
‫ﻣﻌﻴﻦ‪ .‬ﮔﻔﺘﻴﻢ ﺣﻤﺪ ﻳﻌﻨﻲ ﺷﻨﺎﺧﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺻﻔﺎﺗﺶ؛ ﺳـﭙﺲ ﺩﮔﺮﮔـﻮﻧﻲﻫـﺎﻳﻲ ﺩﺭ ﺩﺭﻭﻥ؛ ﻭ‬

‫‪ -1‬ﺍﻭﺍﻣﺮ ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍ ﺍﺯ ﺁﻥﻫﺎ ﭘﻴﺮﻭﻱ ﻛﻨـﺪ )ﻣﻌﻨـﺎﻱ ﺩﻭﻡ ﻋﺒـﺎﺩﺕ( ﺑـﻪ ﺩﻭ ﺑﺨـﺶ‬
‫ﺗﻘﺴﻴﻢ ﻣﻲﺷﻮﻧﺪ‪ -1 :‬ﺍﻭﺍﻣﺮ ﺧﺪﺍ ﺩﺭ ﺯﻣﻴﻨﻪ ﻏﻴـﺮ ﺷـﻌﺎﻳﺮ‪ -2 .‬ﺍﻭﺍﻣـﺮ ﺩﺭ ﺭﺍﺑﻄـﻪ ﺑـﺎ ﺷـﻌﺎﻳﺮ ﻭ ﻧﻴـﺎﻳﺶ )ﻛـﻪ‬
‫ﻣﻮﺩﻭﺩﻱ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﺩﺭ ﻣﻌﻨﺎﻱ ﺩﻋﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺷﻌﺎﻳﺮ ﻭ ﻧﻴﺎﻳﺶ ﻧﻴﺰ ﺩﻭ ﺟﻨﺒﻪ ﺩﺍﺭﺩ‪ :‬ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻛﻪ‬
‫ﺍﻣﺮ ﺧﺪﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﭘﻴﺮﻭﻱ ﻛﻨﺪ ﺩﺭ ﻣﻌﻨﻲ ﺩﻭﻡ ﻭ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻛﻪ ﺩﻋﺎ ﺍﺳﺖ ﺩﺭ ﻣﻌﻨـﺎﻱ ﺳـﻮﻡ‬
‫ﺑﻌﺎﺩﺕ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺁﻏﺎﺯﻛﺮﺩﻥ ﺯﺑﺎﻥ ﺳﺘﺎﻳﺶ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﻣﻮﺿﻊﮔﻴﺮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥﻫﺎ‪ .‬ﭘﺲ ﺍﻳﻦ ﺩﮔﺮﮔـﻮﻧﻲ‬
‫ﺩﺭ ﺩﺭﻭﻥ‪ ،‬ﺳﺘﺎﻳﺶ ﺑﺎ ﺯﺑﺎﻥ ﻭ ﻣﻮﺿﻊﮔﻴـﺮﻱ ﺑـﺎ ﺟـﻮﺍﺭﺡ ﻭ ﺍﻋﻀـﺎ‪ ،‬ﺣﻤـﺪ ﺩﺭ ﺑﺮﺍﺑـﺮ ﭘﺮﻭﺭﺩﮔـﺎﺭ‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﭼﻮﻥ ﺭﺑﻮﺑﻴﺖ ﭘﻨﺞ ﺍﻣﺮ ﺍﺳﺖ‪ ،‬ﺣﻤـﺪ ﻧﻴـﺰ ﭘـﻨﺞ ﺍﻣـﺮ ﺧﻮﺍﻫـﺪ ﺑـﻮﺩ‪-1 :‬‬
‫ﺷﻨﺎﺧﺖ ﺻﻔﺎﺕ ﺑﻪ ﺩﺳﺖﺁﻭﺭﻧﺪﺓ ﺳﻮﺩﻫﺎ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥﻫﺎ ﻛـﻪ ﺩﺭ ﺭﺣﻤـﻦ ﻭ ﺭﺣـﻴﻢ ﺟـﺎﻱ‬
‫ﻣﻲﮔﻴﺮﺩ؛ ﻭ ﭘﺪﻳﺪ ﺁﻣﺪﻥ ﺭﻏﺒﺖ ﺩﺭﻭﻧﻲ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺁﻥ ﺻـﻔﺎﺕ‪ -2 .‬ﺷـﻨﺎﺧﺖ ﻣﺎﻟ‪‬ـﻚ ﻭ ﻣ‪‬ﻠ‪‬ـﻚ ﻭ‬
‫ﭘﺪﻳﺪ ﺁﻣﺪﻥ ﺭﻫﺒﺖ ﺩﺭﻭﻧﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥﻫﺎ‪ .‬ﺍﻳﻦ ﺩﻭ ﻣﺘﻌﻠﻖ ﺑﻪ ﺩﺭﻭﻥ ﺍﺳﺖ؛ ﻭ ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﺩﺭ‬
‫ﺍﻧﺴﺎﻥ ﺍﻳﺠﺎﺩ ﻣﻲﻛﻨﻨﺪ‪ -3 .‬ﺑﻌﺪ ﺯﺑﺎﻥ‪ ،‬ﺍﻳﻦ ﺷـﻨﺎﺧﺖ ﻭ ﺍﻧﻘـﻼﺏ ﺩﺭﻭﻧـﻲ ﺭﺍ ﺑـﻪ ﺳـﺘﺎﻳﺶ ﻣﻌﺘﺒـﺮ‬
‫ﻣﻲﻛﻨﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺑﻪ ﻣﻮﺿﻊﮔﻴﺮﻱ ﻋﻤﻠﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻌﺒﻮﺩ ﻭ ﻣ‪‬ﻌ‪‬ﻴﻦ ﻧﻮﺑﺖ ﻣﻲﺭﺳـﺪ‪ -4 .‬ﺑﺎﻳﺴـﺘﻲ ﺩﺭ‬
‫ﺑﺮﺍﺑﺮ ﻣﻌﺒﻮﺩ‪ ،‬ﺍﻃﺎﻋﺖ ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍ ﺑﺎ ﺁﻥ ﺗﻮﺿﻴﺤﻲ ﻛﻪ ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ‪ -5 .‬ﺩﺭ ﺑﺮﺍﺑـﺮ‬
‫ﻣﻌﻴﻦ‪ ،‬ﻳﺎﺭﻱ ﻭ ﺩﺳﺖﮔﻴﺮﻱ ﺑﺨﻮﺍﻫﺪ‪ .‬ﭘﺲ ﺣﻤﺪ‪ ،‬ﻳﻌﻨـﻲ ﺷـﻨﺎﺧﺖ‪ ‬ﺁﻥ ﺩﻭ ﺩﺳـﺘﻪ ﺍﺯ ﺻـﻔﺎﺕ؛ ﻭ‬
‫ﺭﺍﻏﺐ ﻭ ﺭﺍﻫﺐﺷﺪﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﺪﺍﻭﻧﺪﻱ ﻛﻪ ﺁﻥ ﺻـﻔﺎﺕ ﺭﺍ ﺩﺍﺭﺩ؛ ﻭ ﺗﻌﺒﻴـﺮ ﺍﺯ ﺁﻥ ﺑـﺎ ﺳـﺘﺎﻳﺶ‬
‫ﺯﺑﺎﻧﻲ؛ ﻭ ﺁﻧﮕﺎﻩ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ‪ .‬ﭘﺲ ﺣﻤﺪ ﺗﻤﺎﻡ ﺯﻧﺪﮔﻲ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺿﺮﻭﺭﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻮﺭﺓ ﺣﻤﺪ ﺑﺮﺍﻱ ﺗﻮﺿـﻴﺢ ﻣﻌـﺎﻧﻲ ﺭﺏ ﻭ ﺣﻤـﺪ‬
‫ﺩﻭ ﺭﻭﺵ ﻣﺘﻤﺎﻳﺰ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﺷﺪﻩ؛ ﻳﻌﻨﻲ ﺩﺭ ﺑﻴﺎﻥ ﺳﻪ ﻣﻌﻨﺎﻱ ﻧﺴﺨﺖ‪ ‬ﺭﺏ‪ ،‬ﺍﺳﻢ ﺑﻪ ﻛﺎﺭ ﺑـﺮﺩﻩ‬
‫ٱلرَحِي ِم ‪ٰ �َ ٣‬ل ِ َ ۡ ّ‬ ‫ّ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪﴿ :‬رَّ�‬
‫ِك يو ِم ٱ� ِ‬
‫ِين ‪ (1 ) ﴾٤‬ﺍﻣﺎ ﺩﺭ ﺑﻴﺎﻥ ﺩﻭ ﻣﻌﻨـﺎﻱ ﺩﻳﮕـﺮ ﺍﺳـﻢ‬
‫‪F17‬‬

‫ﺑﻪ ﻛﺎﺭ ﻧﺮﻓﺘﻪ؛ ﻭ ﻧﻔﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ :‬ﺍﻟﻤﻌﺒﻮﺩ ﺍﻟﻤﻌﻴﻦ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻮﺿـﻊﮔﻴـﺮﻱ ﺭﺍ ﺑﻴـﺎﻥ ﻛـﺮﺩﻩ‬
‫� ‪ :(2 ) ﴾٥‬ﺍﻳﻦ ﻭﺟﻪ ﺗﻤﺎﻳﺰ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺻﻞ ﺑﺎﻳـﺪ‬ ‫اك � َ ۡس َتع ُ‬
‫ﺍﺳﺖ‪﴿ :‬يَّاكَ �َعۡبُدُ �يَّ َ‬
‫‪F18‬‬
‫ِ‬
‫ﻫﻢ ﭘﻨﺞ ﻣﻌﻨﺎﻱ ﺭﺏ ﺑﻴﺎﻥ ﺷﻮﺩ؛ ﻫﻢ ﭘﻨﺞﮔﻮﻧﺔ ﻣﻮﺿﻊﮔﻴﺮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥﻫﺎ‪ ،‬ﺍﻣﺎ ﻣﻲﺑﻴﻨـﻴﻢ ﺩﺭ ﺳـﻪ‬
‫ﻣﻌﻨﺎﻱ ﻧﺨﺴﺖ ﺗﻨﻬﺎ ﻣﻌﺎﻧﻲ ﺭﺏ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﮔﻮﻳﻲ ﻣﻮﺿﻊﮔﻴﺮﻱﻫﺎ )ﻱ ﺳﻪ ﻣﻌﻨﺎﻱ ﻧﺨﺴﺖ‬
‫ﺣﻤﺪ( ﺑﻪ ﻋﻬﺪﺓ ﺍﺩﺭﺍﻙ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﺗﺎ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ؛ ﻭ ﺗﺤﻘﻖ ﺑﺨﺸـﺪ‪ .‬ﺍﻣـﺎ‬
‫ﺩﺭ ﻣﻌﺎﻧﻲ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ﻣﻌﻨﺎﻫﺎﻱ ﺭﺏ – ﺑﻪ ﻃﻮﺭ ﻣﺴﺘﻘﻴﻢ – ﺑﻴﺎﻥ ﻧﺸﺪﻩﺍﻧﺪ )ﺑـﺮﺍﻱ ﻧﻤﻮﻧـﻪ ﺑـﺎ‬
‫ﺗﻌﺒﻴﺮ ﻣﻌﺒﻮﺩ ﻭ ﻣﻌﻴﻦ(‪ ،‬ﺑﻠﻜﻪ ﻣﻮﺿﻊﮔﻴﺮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥﻫـﺎ )ﺑـﻪ ﺟـﺎﻱ ﻣﻌﻨـﺎﻱ ﻣﺴـﺘﻘﻴﻢ ﺣﻤـﺪ(‬

‫‪ » -1‬ﺑﺨﺸﻨﺪﺓ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ * ﻣﺎﻟﻚ ﺭﻭﺯ ﺟﺰﺍء ﺍﺳﺖ«‪.‬‬

‫‪ » -2‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﻢ؛ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣﻲﺟﻮﻳﻴﻢ«‪.‬‬
‫ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﻭ ﻣﺎﻟﻚ – ﻛﻪ ﺍﺳﻢ ﻫﺴﺘﻨﺪ – ﻣﻮﺿـﻊﮔﻴـﺮﻱ‬
‫ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺷﻨﺎﺧﺖ ﻭ ﺍﻳﺠﺎﺩ ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﺭﻏﺒﺖ ﻭ ﺭﻫﺒﺖ؛ ﻭ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺷـﻨﺎﺧﺖ ﻭ ﺁﻥ‬
‫ﺭﻏﺒﺖ ﻭ ﺭﻫﺒﺖ ﺍﻳﺠﺎﺩ ﺷﻮﺩ‪ ،‬ﺁﻭﺭﺩﻥ ﺧﻮﺩ ﺍﺳﻢ – ﻛﻪ ﺑﺮ ﻣﻌﻨﺎ ﺩﻻﻟﺖ ﺩﺍﺭﺩ – ﻛﺎﻓﻲﺍﺳـﺖ‪ .‬ﭘـﺲ‬
‫ﻧﻴﺎﺯﻱ ﺑﻪ ﺁﻭﺭﺩﻥ ﻣﻮﺿﻊﮔﻴﺮﻱ ﻧﻴﺴﺖ‪ .‬ﮔﻮﻳﻲ ﺩﺭ ﺧﻮﺩ ﺍﺳﻢﻫﺎ ﭘﻨﻬﺎﻥ ﺷﺪﻩﺍﻧﺪ؛ ﺍﻣﺎ ﻣﻮﺿـﻊﮔﻴـﺮﻱ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻌﺒﻮﺩ ﻭ ﻣ‪‬ﻌ‪‬ﻴﻦ ﺑﺎﻳﺪ ﻋﻤﻠﻲ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ‪ ،‬ﻛﺮﺩﺍﺭ ﺍﺳـﺖ؛ ﻧـﻪ ﭘﺪﻳـﺪﺓ‬
‫ﺩﺭﻭﻧﻲ‪ .‬ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺩﺭ ﭘﻲ ﺁﻳﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﻧﻌﺒﺪ – ﻧﺴﺘﻌﻴﻦ« ﻳﻌﻨﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻌﺒﻮﺩ ﻭ ﻣﻌﻴﻦ –‬
‫ﺗﻨﻬﺎ – ﺷﻨﺎﺧﺖ ﻭ ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﻛﺎﻓﻲ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﻋﻤﻞ ﺷـﺪ؛ ﻭ ﺧﺪﺍﻭﻧـﺪ‬
‫ﺭﺍ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ ﻛﺮﺩ‪.‬‬

‫ﺍﻟﻪ ﻭ ﺍﻟﻮﻫﻴﺖ‬
‫ﺑﺮﺍﻱ ﺩﺭﻳﺎﻓﺖ ﻭ ﺷﻨﺎﺧﺖ ﻣﻌﻨﺎﻱ ﺇﻟﻪ ﻭ ﺍﻟﻮﻫﻴﺖ ﺑﺎﻳﺴﺖ ﭘﻨﺞ ﻣﻌﻨﺎﻱ ﺭﺏ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ‪.‬‬
‫»ﺇﻟﻪ« ﺩﺭ ﻟﻐﺖ ﻣﻌﻨﺎﻳﻲ ﻣﺤﺴﻮﺱ ﻭ ﻣﺎﺩﻱ ﺩﺍﺭﺩ؛ ﭼﻮﻥ ﻭﺍژﮔﺎﻥ ﻫـﻢ ﺳـﻴﺮ ﺗﻜـﺎﻣﻠﻲ ﺩﺍﺭﻧـﺪ؛ ﻭ ﺍﺯ‬
‫ﺳﺎﺩﮔﻲ ﻭ ﻣﺤﺴﻮﺱ ﻭ ﻣﺎﺩﻱﺑﻮﺩﻥِ ﻣﻌﺎﻧﻲ ﺁﻏﺎﺯ ﻣﻲﺷﻮﻧﺪ ﺗﺎ ﺑﻪ ﻛﻤـﺎﻝ ﻣﻌﻨـﺎ ﺑﺮﺳـﻨﺪ‪ .‬ﻋـﺮﺏﻫـﺎ‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ » :‬ﹶﺍﻟﹺﻪ ﹺ‬
‫ﺍﻟﻔﺼ ﹸﻴﻞ« )ﻓﺼﻴﻞ‪ :‬ﺑﭽﻪ ﺷﺘﺮ( ﺁﻧﺎﻥ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺭﺍ ﻭﻗﺘﻲ ﺑـﻪ ﻛـﺎﺭ ﻣـﻲﺑﺮﺩﻧـﺪ ﻛـﻪ‬ ‫ﹶ‬
‫ﺷﺘﺮﻫﺎ ﺑﻪ ﭼﺮﺍﮔﺎﻩ ﻣﻲﺭﻓﺘﻨﺪ؛ ﻭ ﺑﭽﻪﻫﺎﻱﺷﺎﻥ ﺩﺭ ﺩﻩ ﻳﺎ ﺷﻬﺮ ﻣـﻲﻣﺎﻧﺪﻧـﺪ‪ .‬ﺑﭽـﻪ ﺷـﺘﺮﻫﺎ ﭘـﺲ ﺍﺯ‬
‫ﺍﻧﺪﻛﻲ‪ ،‬ﮔﺮﺳﻨﻪ ﻣﻲﺷﺪﻧﺪ؛ ﺍﻣﺎ ﻣﺎﺩﺭﻱ ﻧﺒﻮﺩ ﻛﻪ ﺑﻪ ﺁﻧﺎﻥ ﺷﻴﺮ ﺩﻫﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﮔﺮﺳﻨﻪ ﻣـﻲﻣﺎﻧﺪﻧـﺪ؛‬
‫ﻭ ﺣﺲ ﮔﺮﺳﻨﮕﻲ ﻭ ﻣﻮﺍﻧﻊﻧﺮﺳﻴﺪﻥ ﺑﻪ ﺳﻴﺮﻱ ﺗﺎ ﺑﺎﺯﮔﺸﺘﻦ ﻣﺎﺩﺭﻫﺎﻱﺷﺎﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪ .‬ﻭﻗﺘﻲﻛـﻪ‬
‫ﺷﺘﺮﺍﻥ ﺍﺯ ﻛﻮﻩ ﺑﺮ ﻣﻲﮔﺸﺘﻨﺪ؛ ﺑﭽﻪ ﺷﺘﺮ ﺑﺎ ﺣﺮﺹ ﻭ ﺭﻏﺒﺖ ﻭ ﺍﺷﺘﻴﺎﻕ ﺑﻪ ﺳﻮﻱ ﻣﺎﺩﺭ ﻣـﻲﺩﻭﻳـﺪ؛‬
‫ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻳﺮ ﻣﺎﺩﺭ ﻣﻲﺍﻧﺪﺍﺧﺖ؛ ﻭ ﭘﺴﺘﺎﻥ ﺭﺍ ﺑﻪ ﺩﻫﺎﻥ ﻣﻲﮔﺮﻓﺖ؛ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﻫﺮ ﺟﺎ ﻣﺎﺩﺭ‬
‫ﻣﻲﺭﻓﺖ ﺍﻭ ﻫﻢ ﺩﺭ ﭘﻲﺍﺵ ﺭﻭﺍﻥ ﺑﻮﺩ؛ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﻗﺮﺍﺭ ﻣﻲﮔﺮﻓﺖ‪ .‬ﺍﻋﺮﺍﺏ ﺑﺮﺍﻱ ﺑﻴـﺎﻥ ﺍﻳـﻦ‬
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‫اﻟﻔﺼﻴﻞ« ﻳﻌﻨﻲ ﺑﭽﻪ ﺷـﺘﺮﻱﻛـﻪ ﭼﻨـﻴﻦ‬ ‫َﻪ َ‬
‫ﺣﺎﻟﺖ ﻭﺍژﺓ »ﺍَﻟ‪‬ﻪ‪ «‬ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺮﺩﻧﺪ ﻭ ﻣﻲﮔﻔﺘﻨﺪ‪ِ » :‬ﻟ ِ‬
‫ﺣﺎﻟﺘﻲ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﻛﻢ ﻛﻢ‪ ،‬ﺍﻳﻦ ﻭﺍژﻩ ﺩﺭ ﻣﻮﺍﺭﺩ ﺩﻳﮕﺮﻱ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﺷـﺪ‪ .‬ﺁﺧـﺮﻳﻦ ﻣﻌﻨـﺎﻱ ﺍﻳـﻦ ﻭﺍژﻩ ﭼﻨـﻴﻦ‬
‫ﺍﺳﺖ‪ :‬ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﺑﻪ ﺩﺳﺖﺁﻭﺭﻧﺪﺓ ﺳﻮﺩ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥ ﻭ ﻛﻨﺘـﺮﻝﻛﻨﻨـﺪﻩ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺮﺱ ﻭ ﺍﻣﻴﺪ ﺭﺍ ﺩﺭ ﺩﺭﻭﻥ ﺍﻧﺴﺎﻥﻫﺎ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﺟﺎﻱ ﻣﻲﺩﻫـﺪ؛ ﻭ ﺑـﺎ ﺩﻗـﺖ ﺍﺯ ﺍﻭ‬
‫ﺍﻃﺎﻋﺖ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻭ ﻳﺎﺭﻱ ﻣﻲﺧﻮﺍﻫﻨﺪ‪ .‬ﺑﻪ ﭼﻨﻴﻦ ﻛﺴﻲ ﺍ‪‬ﻟﻪ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﻭ ﺩﻳﮕﺮﻱ ﺗﺄﻟﱡﻪ ﻛـﺮﺩﻩ‬
‫ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﻫﻤﺎﻥ ﻣﻌﺎﻧﻲ ﺭﺏ ﻣﺼﺪﺍﻕ ﺩﺍﺭﺩ‪ ،‬ﺑـﺎ ﺍﻳـﻦ ﺗﻔـﺎﻭﺕ ﻛـﻪ ﺩﺭ »ﺭﺏ« ﻫـﺮ ﭘـﻨﺞ ﻣﻌﻨـﺎ‬
‫ﻣﺴﺘﻘﻴﻤﺎً ﻣﺪﻟﻮﻝ ﻭ ﻣﻮﺿﻮﻉ ﻟﻪ ﻫﺴﺘﻨﺪ؛ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻳﻚ ﻣﻌﻨﺎ ﭘﻨﺞ ﺑ‪‬ﻌﺪ ﻣﻲﻳﺎﺑﺪ‪ .‬ﺍﻣﺎ ﺩﺭ »ﻟـﻪ«‬
‫ﺳﻪ ﻣﻌﻨﺎﻱ ﻧﺨﺴﺖ ﺷﺮﻁ ﻭ ﺩﻭ ﻣﻌﻨﺎﻱ ﺑﻌﺪﻱ‪ ،‬ﻣﻮﺿﻮﻉ‪ ‬ﻟﻪ ﺍﻧﺪ؛ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﮔﻔﺘﻴﻢ‪ ،‬ﭘـﺲ ﺍﺯ ﺁﻥ‬
‫ﻛﻪ ﺳﻪ ﻣﻌﻨﺎﻱ ﻧﺨﺴﺖ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻨﺪ‪ ،‬ﺍﻃﺎﻋﺖ ﻭ ﻛﻤﻚﺧﻮﺍﺳﺘﻦ ﺍﺯ ﺍﻟﻪ ﺍﻧﺠﺎﻡ ﻣـﻲﮔﻴـﺮﺩ؛ ﻭ ﺍﻟـﻪ‪،‬‬
‫ﻣﻌﺒﻮﺩ ﻭ ﻣﻌﻴﻦ ﻣﻲﺷﻮﺩ؛ ﻳﻌﻨﻲ »ﺍﻟﻪ« ﻣﻌﺒﻮﺩ ﻭ ﻣﻌﻴﻦ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺷﺮﻃﻲﻛﻪ »ﺭﺣﻤﺎﻥ« ﻭ »ﺭﺣـﻴﻢ« ﻭ‬
‫»ﻣﺎﻟﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ« ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴﻢ ﻭ ﻣﺎﻟﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ ﺷﺮﻁ ﻫﺴﺘﻨﺪ؛ ﻭ ﺟﺰء ﻣﻌﻨﺎﻱ ﺍﻟﻪ‬
‫ﻧﻴﺴﺘﻨﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺳﺠﻮﺩ‪ ،‬ﺟﺰﻭ ﻧﻤﺎﺯ ﺍﺳﺖ؛ ﺍﻣﺎ ﻭﺿﻮ ﺷﺮﻁ ﻧﻤـﺎﺯ ﺍﺳـﺖ‪ .‬ﻭﺿـﻮ‬
‫ﺑﺎﻳﺪ ﺑﺎﺷﺪ ﺍﻣﺎ ﺍﺯ ﺍﺟﺰﺍﻱ ﺗﺸﻜﻴﻞﺩﻫﻨﺪﺓ ﻧﻤﺎﺯ ﻧﻴﺴﺖ‪ .‬ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﻭ ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ـﻚ ﺍﺯ ﺍﻳـﻦ‬
‫ﻟﺤﺎﻅ ﺷﺮﻁﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﻧﺒﺎﺷﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﻣ‪‬ﻌﻴﻦ ﻣﻲﺷﻮﺩ؟ ﻭ ﺍﮔـﺮ ﻣﺎﻟ‪‬ـﻚ ﻭ‬
‫ﻣ‪‬ﻠ‪‬ﻚ ﻧﺒﺎﺷﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻌﺒﻮﺩ ﻭ ﺁﻣﺮِ ﻣﻄﺎﻉ ﺍﻷﻣﺮ ﻣﻲﺷﻮﺩ؟‬
‫ﭘﺲ ﻭﻗﺘﻲﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ »ﺍ‪‬ﻟﻪ«‪ ،‬ﻳﻌﻨﻲ ﻣﻌﺒﻮﺩ ﻭ ﻣ‪‬ﻌ‪‬ﻴﻨﻲ ﻛﻪ ﺭﺣﻤﻦ ﻭ ﺭﺣﻴﻢ ﻭ ﻣﺎﻟﻚ ﺍﺳﺖ؛‬
‫ﻭ ﭼﻮﻥ ﻫﻴﭽﻜﺲ ﺟﺰ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴﻢ ﻭ ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ ﻧﻴﺴﺖ؛ ﻭ ﺑـﻪ ﺩﺳـﺖﺩﻫﻨـﺪﺓ‬
‫ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺍﺯ ﻣﻴﺎﻥﺑﺮﻧﺪﺓ ﻣﻮﺍﻧﻊ ﻭ ﻛﻨﺘﺮﻝ ﻭ ﺗﺴﻠﻂ ﺩﺭ ﺩﺳﺖ ﻛﺴﻲ ﺟﺰ ﺍﻭ ﻧﻴﺴﺖ‪ ،‬ﻛﺴﻲ ﺟـﺰ ﺍﻭ‬
‫ﺍ‪‬ﻟﻪ ﻧﻤﻲﺷﻮﺩ؛ ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ » ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ « ﻳﻌﻨﻲ ﺍ‪‬ﻟﻪ – ﺗﻨﻬﺎ – ﺍﻭﺳﺖ‪ .‬ﺍﮔﺮ ﺑﻪ ﻃﺎﻏﻮﺕﻫﺎ ﺍﻟﻪ ﮔﻔﺘﻪ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﻣﻨﻈﻮﺭ ﺍﻟﻪ ﺍﺩﻋﺎﻳﻲ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﺩﻋﺎ ﻣﻌﺒﻮﺩ ﻭ ﻣﻌﻴﻦ ﺷﺪﻩﺍﻧﺪ؛ ﺩﺭ ﺣـﺎﻟﻲﻛـﻪ ﻧـﻪ‬
‫ﻣﺴﻠﻂ ﻧﻪ ﻣﺎﻟﻚﺍﻧﺪ؛ ﻧﻪ ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴﻢ‪ .‬ﺁﻥﻫﺎ ﭘﻮچﺍﻧﺪ؛ ﻭ ﺍﺻﻼً ﺍﻟﻪ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺣﻜﻤﺖ ﮔﺰﻳﻨﺶ ﺍ‪‬ﻟﻪ ﺑﺮﺍﻱ ﻛﻠﻤﺔ ﺗﻮﺣﻴﺪﻱ » ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ « ﺭﻭﺷﻦ ﺷﺪ؛ ﻭ ﻣﻌﻠﻮﻡ‬
‫ﺷﺪ ﻛﻪ ﭼﺮﺍ ﻧﻔﺮﻣﻮﺩ‪ :‬ﻻ ﺭﺏ ﺍﻻ ﺍﷲ‪ .‬ﭼﻮﻥ ﺍﮔﺮ ﺍﻳﻦ ﺟﻤﻠـﻪ ﻛﻠﻤـﺔ ﺗﻮﺣﻴـﺪ ﻣـﻲﺷـﺪ‪ ،‬ﺁﻥ ﻭﻗـﺖ‬
‫ﻣﺸﺮﻛﺎﻥ ﻛﻪ ﺭﺑﻮﺑﻴـﺖ – ﻳﻌﻨـﻲ ﺑﺨـﺶ ﻧﺨﺴـﺖ )ﺭﺣﻤـﺎﻥ ﻭ ﺭﺣـﻴﻢ ﻭ ﻣﺎﻟـﻚ ﻭ ﻣ‪‬ﻠ‪‬ـﻚ( – ﺭﺍ‬
‫ﭘﺬﻳﺮﻓﺘﻪ؛ ﻭﻟﻲ ﺍﻟﻮﻫﻴﺖ – ﻳﻌﻨﻲ ﺩﺭ ﻣﺴﻴﺮ ﺩﻳﻦ ﺧﺪﺍ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻦ – ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺑﻮﺩﻧـﺪ‪» ،‬ﻻ ﺭﺏ‬
‫ﺍﻻ ﺍﷲ« ﺭﺍ ﻣﻲﭘﺬﻳﺮﻓﺘﻨﺪ؛ ﺍﻣﺎ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺳﻪ ﻣﻌﻨـﺎﻱ ﻧﺨﺴـﺖ ﺭﺏ ﺑـﻪ ﺁﻥ ﺍﻗـﺮﺍﺭ ﻣـﻲﻛﺮﺩﻧـﺪ؛ ﻭ‬
‫ﻣﻮﺿﻊﮔﻴﺮﻱ ﻋﻤﻠﻲ ﺧﻮﺩ ﺭﺍ ﺗﻐﻴﻴﺮ ﻧﻤﻲﺩﺍﺩﻧﺪ؛ ﻭ ﺗﻐﻴﻴﺮ ﺟﺪﻳﺪﻱ ﭘﻴﺪﺍ ﻧﻤﻲﺷﺪ‪ .‬ﺑﺪﻳﻦ ﺳﺒﺐ ﻭﺍژﺓ‬
‫ﺍﻟﻪ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪ‪ ،‬ﺗـﺎ ﺳـﻪ ﻣﻌﻨـﺎﻱ ﻧﺨﺴـﺖ ﻧـﺺ ﺭﺍ ﺑـﺮ ﺩﻭ ﻣﻌﻨـﺎﻱ ﺍﺧﻴـﺮ ﻻﺯﻡ ﺑﺪﺍﻧـﺪ؛ ﺯﻳـﺮﺍ‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﺯ ﻣﺮﺩﻡ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ » ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ « ﺑﮕﻮﻳﻨﺪ؛ ﻭ ﺑﻪ ﺁﻥ ﻣﻌﺘﻘـﺪ ﺷـﻮﻧﺪ‪ ،‬ﻣﺸـﺨﺺ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﺁﻧﺎﻥ ﭼﻪ ﭼﻴﺰ ﺧﻮﺍﺳﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﻋﻮﺕ ﺑﻪ » ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ « ﺑﻪ ﻣﻌﻨـﺎﻱ‬
‫ﺩﺭﺧﻮﺍﺳﺖ‪ ‬ﺍﻧﺘﻘﺎﻝ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺍﺯ ﻭﺍﻗﻌﻴﺘﻲ ﺑﺮ ﭘﺎﻳﺔ ﻏﻴﺮ ﺧﺪﺍﻳﻲ ﺑﻪ ﻭﺍﻗﻌﻴﺖ ﺩﻳﮕـﺮ ﺯﻧـﺪﮔﻲ ﺑـﺮ‬
‫ﭘﺎﻳﺔ ﺍﻟﻮﻫﻴﺖ ﺧﺪﺍﻭﻧﺪ‪ .‬ﭘﺲ ﺗﻮﺣﻴﺪ ﺍﻟﻮﻫﻴﺖ – ﻛﻪ ﻣﺮﺩﻡ ﺑﻪ ﺁﻥ ﺩﻋـﻮﺕ ﻣـﻲﺷـﻮﻧﺪ – ﻛـﺮﺩﺍﺭﻱ‬
‫ﺍﺳﺖ؛ ﻭ ﺑﻪ ﺫﻫﻦ ﻭ ﺩﺭﻭﻥ ﻣﺮﺑﻮﻁ ﻧﻤﻲﺷﻮﺩ؛ ﻭ ﺷﻨﺎﺧﺖ ﻭ ﺭﻏﺒﺖ ﻭ ﺭﻫﺒﺖ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻋﻤﻞ‬
‫ﻭ ﺟﻬﺖﮔﻴﺮﻱ ﻭﻳﮋﺓ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﭘﺎﻳﺔ ﺷﻨﺎﺧﺖ ﻭ ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﺻﻮﺭﺕ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺍﺳـﺖ‬
‫ﻛﻪ ﺍﻣﺎﻡ ﺳﻴﺪ ﻗﻄﺐ ‪ /‬ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪» :‬ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ« ﻣﻨﻬﺞ ﺣﻴﺎﺕ ﻭ ﺭﻭﺷﻲ ﺑﺮﺍﻱ ﻳﻚ ﮔﻮﻧـﺔ‬
‫ﻭﻳﮋﻩ ﺍﺯ ﺯﻧﺪﮔﻲ ﺍﺳﺖ«‪.‬‬

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‫ﻣﻌﻨﺎﻱ ﻫﺪﺍﻳﺖ‬
‫ٱهدِنَا ٱلصّ ِ َ� َٰط ٱل ۡ ُم ۡس َتقِ َ‬
‫يم ‪ :(1 )﴾٦‬ﻫﺪﺍﻳﺖ ﻭ ﻫﺪﺍ ﺑﻪ ﻣﻌﻨﺎﻱ ﺭﺍﻫﻨﻤﺎﻳﻲ ﺑﺎ ﻧﺮﻣـﻲﺍﺳـﺖ؛ ﻭ‬ ‫‪F19‬‬
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‫ﺑﺎ ﺩﻻﻟﺖ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ؛ ﺯﻳﺮﺍ ﺩﻻﻟﺖ ﻋﺎﻡ ﺍﺳﺖ؛ ﻭ ﺭﺍﻫﻨﻤﺎﻳﻲﻛﺮﺩﻥ ﺑﺎ ﻏﻠﻈﺖ ﻭ ﺷﺪﺕ ﻭ ﺧﺸـﻢ‬
‫ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ؛ ﻳﻌﻨﻲ ﻣﻲﺗﻮﺍﻥ ﻛﺴﻲ ﺭﺍ ﺭﺍﻫﻨﻤﺎﻳﻲ ﻛﺮﺩ؛ ﺍﻣﺎ ﺑﺎ ﻏﻠﻈﺖ ﻭ ﺷـﺪﺕ ﻭ ﺧﺸـﻢ‬
‫ﻛــﻪ ﺍﻳــﻦ ﻛــﺎﻟﺮ ﺩﻻﻟــﺖ ﺍﺳــﺖ؛ ﻧــﻪ ﻫــﺪﺍﻳﺖ‪ .‬ﭘــﺲ ﻫــﺪﺍﻳﺖ ﻫــﻢ ﺭﺍﻩ ﻧﺮﻣــﻲ ﻭ ﻧــﺎﺯﻙﻛــﺎﺭﻱ‬
‫ﺭﺍﻫﻨﻤﺎﻳﻲﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻫﺪﺍﻳﺖ ﻣﻨـﺎﻱ ﻭﻳـﮋﺓ ﻣـﻲﻳﺎﺑـﺪ‪ ،‬ﻣﻼﺣﻈـﻪ ﻣـﻲﻛﻨـﻴﻢ ﺧﺪﺍﻭﻧـﺪ‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﺩﻫﺪ ﺑﻴﺶ ﺍﺯ ﻭﺳﻊ ﻭ ﺗﻮﺍﻧﺶ ﺍﺯ ﺍﻭ ﻧﻤﻲﺧﻮﺍﻫﺪ‪ .‬ﺍﮔـﺮ ﺑـﻴﺶ ﺍﺯ‬
‫ﺗﻮﺍﻥ ﺍﺯ ﺍﻭ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺍﻳﻦ ﻛﺎﺭ »ﺑﺎ ﺷﺪﺕ ﺭﺍﻫﻨﻤﺎﻳﻲﻛﺮﺩﻥ« ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧـﺪ ﺍﻧﺴـﺎﻥ ﺭﺍ ﺑـﻪ ﺍﻧـﺪﺍﺯﺓ‬
‫ﺗﻮﺍﻧﺶ ﺗﻮﺟﻴﻪ ﻣﻲﻛﻨﺪ؛ ﻭ ﺑﻪ ﺭﺍﻫﺶ ﻣﻲﺍﻧﺪﺍﺯﺩ‪ .‬ﺑﺪﻳﻦﮔﻮﻧﻪ‪ ،‬ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ؛ ﻫﻤﭽﻨﻴﻦ‬
‫ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﻳﻌﻨﻲ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﻳﻚ ﻭﺍﻗﻌﻴﺖ ﺑﻪ ﻭﺍﻗﻌﻴﺖ ﺩﻳﮕﺮ؛ ﻭ ﺭﻭﺍﻥ ﻭ ﻭﺍﻗﻌﻴﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ‬
‫ﺍﻧﺘﻘﺎﻝ ﺑﻪ ﺯﻣﺎﻥ ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ‪ ،‬ﻳﻚ ﺑﺎﺭﻩ ﻭ ﺩﺭ ﻳﻚ ﺁﻥ ﺍﺯ ﺍﻭ ﻧﻤﻲﺧﻮﺍﻫﺪ ﻛﻪ ﺍﺯ ﺁﻏﺎﺯ ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺳﺪ‪.‬‬

‫‪ » -1‬ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻛﻦ«‪.‬‬

‫ﺑﻠﻜﻪ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﺩﻫﺪ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻣﻜﺎﻧﺎﺗﻲﻛﻪ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﺍﻭ ﻣـﻲﺧﻮﺍﻫـﺪ ﻛـﻪ‬
‫ﺣﺮﻛﺖ ﻛﻨﺪ‪.‬‬

‫ﺻﺮﺍﻁ‪ ،‬ﺍﺻﻄﻼﺣﻲ ﺭﺑﺎﻧﻲ‬

‫ﺻﺮﺍﻁ ﺩﺭ ﺍﺻﻞ »ﺳﺮﺍﻁ« ﺑﺎ ﺳﻴﻦ ﺍﺯ ﺳﺮَﻁَ ﻳﺴﺮُﻁُ ﺑﻪ ﻣﻌﻨﺎﻱ ﺑﻠﻌﻴﺪﻥ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻟﻘﻤﻪ‬
‫ﭼﻮﻥ ﺑﻠﻌﻴﺪﻩ ﺷﻮﺩ‪ ،‬ﺍﺯ ﺭﺍﻩ ﻫﻤﻮﺍﺭﻱ ﻣﻲﮔﺬﺭﺩ ﻭ ﺁﺳﺎﻥ ﻣﻲﺭﻭﺩ‪ .‬ﻭﺍژﺓ ﺳﺮﺍﻁ ﺑﺮﺍﻱ ﺭﺍﻫﻲ ﺑـﻪ ﻛـﺎﺭ‬
‫ﺭﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﭘﻴﻤﻮﺩﻧﺶ ﺁﺳﺎﻥ ﺑﺎﺷﺪ؛ ﻭ ﺭﻓﺘﻨﻲ ﺩﺭ ﺁﻥ ﻫﻤﭽﻮﻥ ﭘﺎﻳﻴﻦﺭﻓﺘﻦ ﻟﻘﻤﻪ ﺍﺯ ﺣﻠﻖ ﺍﺳﺖ‪.‬‬
‫ﺳﭙﺲ ﺳﻴﻦ ﺁﻥ ﺑﻪ ﺻﺎﺩ ﺗﺒﺪﻳﻞ ﮔﺸﺘﻪ‪ ،‬ﺗﺎ ﺑﺎ »ﻃﺎ« ﻛﻪ ﺍﺯ ﺣﺮﻭﻑ ﻣﺴﺘﻌﻠﻴﻪ ﺍﺳﺖ‪ ،‬ﺗﻨﺎﺳـﺐ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﺗﻠﻔﻆ ﺁﻥ ﺑﺎ ﺣﺮﻑ ﺳﻴﻦ ﻫﻢ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﺻﺮﺍﻁ ﺩﺭ ﺍﺻﻄﻼﺡ ﺭﺑﺎﻧﻲ ﻭ ﻗﺮﺁﻧـﻲ‪ ،‬ﺑـﻪ‬
‫ﻣﻌﻨﺎﻱ ﺭﺍﻫﻲﺍﺳﺖ ﻛﻪ ﺣﺮﻛﺖﻛﺮﺩﻥ ﺩﺭ ﺁﻥ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺳﺨﺖ ﻧﺒﺎﺷﺪ؛ ﻳﻌﻨﻲ ﺭﺍﻫﻲﻛـﻪ ﻫـﻢ ﺑـﺎ‬
‫ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﺎ ﻛﻞ ﺟﻬﺎﻥ ﻫﺴﺘﻲ ﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺟﺰﻳﻲ ﺍﺯ ﻛﻞّ ﺩﺳﺘﮕﺎﻩ‪ ‬ﻫﺴﺘﻲ ﺍﺳـﺖ؛‬
‫ﻭ ﺑﺎﻳﺪ ﺣﺮﻛﺖ ﺍﻳﻦ ﺟﺰء ﺑﺎ ﺣﺮﻛﺖ ﺩﻳﮕﺮ ﺍﺟﺰﺍ ﻫﻤﺎﻫﻨﮓ ﺑﺎﺷﺪ؛ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛـﻪ ﺣـﺮﻛﺘﺶ ﺑﺎﻳـﺪ‬
‫ﻫﻤﺎﻫﻨﮓ ﺑﺎ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﭘﻴﻤﻮﺩﻥِ ﺍﻳﻦ ﺭﺍﻩ ﻫﻢ ﻣﻘﺘﻀـﺎﻱ ﺍﺳـﺘﻌﺪﺍﺩﻫﺎﻱ‬
‫ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ )ﭼﻮﻥ ﺩﺭ ﺍﺻﻞ ﺑﺮﺍﻱ ﭘﻴﻤﻮﺩﻥِ ﺍﻳﻦ ﺭﺍﻩ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ(؛ ﻫﻢ ﻭﻗﺘـﻲﻛـﻪ ﺩﺭ ﺍﻳـﻦ‬
‫ﺭﺍﻩ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪ ،‬ﻫﻤﺎﻫﻨﮓ ﺑﺎ ﺩﻳﮕﺮ ﺍﺟﺰﺍ ﺩﺭ ﻛﺎﺭﻭﺍﻥِ ﻋﻈﻴﻢ ﺟﻬﺎﻥ ﻫﺴﺘﻲ ﭘﻴﺶ ﻣـﻲﺭﻭﺩ‪ .‬ﺍﮔـﺮ‬
‫ﺭﺍﻫﻲ ﺟﺰ ﺭﺍﻩ ﺧﺪﺍ ﺻﺮﺍﻁ ﻧﺎﻣﻴﺪﻩ ﺷﻮﺩ؛ ﺍﺩﻋﺎﻳﻲ ﺑﻴﺶ ﻧﻴﺴﺖ‪ .‬ﺩﺭﺳﺖ ﻫﻤﺎﻧﻨﺪ ﺑﻪ ﻛﺎﺭ ﺑـﺮﺩﻥ ﺍﻟـﻪ‬
‫ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦﻫﺎ ﺑﺮﺍﻱ ﺟﺰ ﺧﺪﺍ‪.‬‬
‫ﻣﺴﺘﻘﻴﻢ‪ :‬ﺍﺳﺘﻘﺎﻡ‪ ‬ﺍﺯ ﺭﻳﺸـﺔ ﻗـﻮﻡ ﻭ ﻗﻴـﺎﻡ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺑﺮﺧﺎﺳـﺘﻦ ﺍﺳـﺖ‪ .‬ﺑـﺎﺏ ﺍﺳـﺘﻔﻌﺎﻝ –‬
‫ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﻣﻌﺮﻭﻑ ﺍﺳﺖ – ﺑﺮﺍﻱ ﺧﻮﺍﺳﻦِ ﺍﻧﺠﺎﻡِ ﻣﺼﺪﺭ )ﺛﻼﺛﻲ( ﻣﺠﺮﺩ ﺍﺯ ﻣﻔﻌﻮﻝ ﺑـﻪ ﻛـﺎﺭ‬
‫ﻣﻲﺭﻭﺩ؛ ﻳﻌﻨﻲ ﻓﺎﻋﻞ ﺍﺯ ﻣﻔﻌﻮﻝ ﻣﻲﺧﻮﺍﻫﺪ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺇﺳـﺘَﺨﺮَﺟ‪‬ﻪ‪ ‬ﻳﻌﻨـﻲ ﺍﺯ‬
‫ﺍﻭ ﺧﻮﺍﺳﺖ ﻛﻪ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺎﺏ ﺍﺳﺘﻔﻌﺎﻝ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﻣﺘﻌﺪﻱ ﺑﺎﺷﺪﻍ ﺍﻣـﺎ ﮔـﺎﻩ‬
‫ﮔﺎﻫﻲ ﮔﻮﻳﺎ ﻓﻌﻞﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻦ ﺑﺎﺏ ﺑﻪ ﺻﻮﺭﺕ ﻻﺯﻡ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺍﮔـﺮ ﺩﻗـﺖ ﺷـﻮﺩ‪،‬‬
‫ﺍﻳﻦﻫﺎ ﻧﻴﺰ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺘﻌﺪﻱ ﻫﺴﺘﻨﺪ؛ ﺍﻣﺎ ﭼﻮﻥ ﻣﻔﻌﻮﻝ ﺧﻮﺩ ﻓﺎﻋﻞ ﺑـﻮﺩﻩ؛ ﻭ ﻓﺎﻋـﻞ ﻭ ﻣﻔﻌـﻮﻝ‬
‫ﻫﺮﺩﻭ ﻳﻜﻲ ﺑﻮﺩﻩﺍﻧﺪ ﺑﻪ ﺁﻭﺭﺩﻧﺶ ﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ؛ ﻭ ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ ﺑﺮﺍﻱ ﻫﻤـﻴﻦ ﮔﻤـﺎﻥ ﺭﻓﺘـﻪ‬
‫ﻓﻌﻞ ﻻﺯﻡ ﺍﺳﺖ؛ ﻧﻤﻮﻧﻪ ﺁﻥ ﻛﻪ ﺇﺳﺘَﻘَﺮﱠ ﺩﺭ ﺍﺻﻞ ﺇﺳﺘﻘﺮﱠ ﻧَﻔﺴ‪‬ﻪ‪ ‬ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺍﺯ ﺧﻮﺩ ﺧﻮﺍﺳﺖ ﻛـﻪ‬
‫ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﻭﺍژﺓ ﻣﻮﺭﺩ ﺑﺤﺚ ﻣﺎ ﺍﺳﺖ‪» .‬ﺇﺳﺘَﻘَﺎﻡ« ﺩﺭ ﺍﺻﻞ »ﺇﺳﺘﻘﺎﻡ ﻧﻔﺴﻪ« ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺍﺯ ﺧـﻮﺩ‬
‫ﺧﻮﺍﺳﺖ ﻛﻪ ﺑﺮﺧﻴﺰﺩ‪ .‬ﻭﺍژﮔﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﺻﻞ ﻣﺘﻌﺪﻱﺍﻧﺪ ﻭ ﻣﻔﻌﻮﻝ ﺧﻮﺩ ﻓﺎﻋﻞ ﺍﺳﺖ‪ ،‬ﻭﻳﮋﮔﻴﻲ ﺑﻪ‬
‫ﺁﻥﻫﺎ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﮔﻮﻳﻲ ﻓﺎﻋﻞ ﺍﺯ ﺧﻮﺩ ﻛﺴـﻲ ﺭﺍ ﻣﻨﺘـﺰﻉ ﻛـﺮﺩﻩ؛ ﻭ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺧـﻮﺩ ﻧﻬـﺎﺩﻩ‬
‫ﺍﺳﺖ؛ ﻭ ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻫﻨﮕﺎﻣﻲ ﻛﺴﻲ ﺍﺯ ﺩﻳﮕﺮﻱ ﻛﺎﺭﻱ‬
‫ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺟﺰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺍﻭ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﻓﻌﻞﻫﺎ ﻧﻴﺰ ﺩﺭ ﻭﺍﻗﻊ ﻣﺘﻌﺪﻱ‬
‫ﻫﺴﺘﻨﺪ‪.‬‬
‫ﺗﺬﻛﺮ‪ :‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﻛﺴﻲ ﺍﺯ ﺩﻳﮕﺮﻱ ﻣﻲﺧﻮﺍﻫﺪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﻧﺨﺴﺖ ﺩﺭ ﺑﺎﺭﺓ ﺁﻥ ﻛـﺎﺭ‬
‫ﺑﻪ ﺍﻭ ﺍﻃﻼﻉ ﻭ ﺁﮔﺎﻫﻲ ﻣﻲﺩﻫﺪ‪ ،‬ﺗﺎ ﺑﺮ ﭘﺎﻳﺔ ﺁﮔﺎﻫﻲ ﺑﻪ ﺁﻥ ﻛﺎﺭ ﺍﻗﺪﺍﻡ ﻛﻨﺪ؛ ﺍﻣﺎ ﮔﺎﻫﻲ ﺍﻧﺴﺎﻥ ﻛـﺎﺭﻱ‬
‫ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ ﻛﻪ ﺣﻮﺍﺳـﺶ ﺧـﻮﺏ ﻣﺘﻮﺟـﻪ ﺁﻥ ﻧﻴﺴـﺖ‪ ،‬ﻭ ﺑـﺮ ﭘﺎﻳـﺔ ﺁﮔـﺎﻫﻲ ﺁﻥ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﻧﻤﻲﺩﻫﺪ‪ .‬ﭘﺲ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﻗﺎﻡ‪ ،‬ﺍﻳﻦ ﺍﻣﻜﺎﻥ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻓﻌـﻞ ﻗﻴـﺎﻡ ﺑـﻲﺁﮔـﺎﻫﻲ ﺭﺥ‬
‫ﺩﺍﺩﻩ ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﻫﻨﮕﺎﻣﻲﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ :‬ﺇﺳﺘﻘﺎﻡ‪ ،‬ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻣﻨﺘﻔﻲ ﻣﻲﮔﺮﺩﺩ ﻭ ﺍﻳـﻦ ﻣﻌﻨـﺎ ﺭﺍ‬
‫ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺑﺎ ﺁﮔﺎﻫﻲ ﻭ ﺑﺎ ﺣﻮﺍﺱ ﺟﻤﻊ ﻭ ﺗﻮﺟﻪ ﻭ ﺑﻴﺪﺍﺭﻱ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳـﺖ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺒﺎﻟﻐﺔ ﻓﺮﺍﻭﺍﻧﻲ ﺩﺭ ﻣﻌﻨﺎﻱ ﺁﻥ ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﺎ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﺻـﻞ‬
‫ﺑﺎﻳﺪ ﺁﻥ ﺑﺮﺧﺎﺳﺘﻦ ﺑﺮﺍﻱ ﺍﺭﺗﻔﺎﻉ ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺭﺍﻩ – ﺍﻏﻠﺐ – ﺑﻪ ﺳﻮﻱ ﺑﺎﻻ ﻧﻤﻲﺭﻭﺩ؛ ﻭ‬
‫ﻋﻤﻮﺩﻱ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﻓﻘﻲ ﺍﺳﺖ ﭘﺲ ﻭﺍژﺓ ﻣﺴﺘﻘﻴﻢ – ﻛﻪ ﺑﺮﺍﻱ ﺳﻤﺖ ﺑﺎﻻ ﺑﻪ ﻛـﺎﺭ‬
‫ﻣﻲﺭﻭﺩ – ﺑﻪ ﺍﻳﻦ ﺳﺒﺐ ﺑﺮﺍﻱ ﺭﺍﻩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻛﻪ ﻭﻗﺘﻲ ﭼﻴﺰﻱ ﺑﺮﺧﻴﺰﺩ؛ ﻭ ﻋﻤﻮﺩ ﻛﺎﻣـﻞ ﺷـﻮﺩ‪،‬‬
‫ﺩﺭ ﺁﻥ ﺑﺮﻳﺪﮔﻲ ﻭ ﻛﺠﻲ ﻭ ﻣﻮﺍﻧﻊ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﻭ ﮔﻤﺎﻥ ﻣـﻲﺷـﻮﺩ ﻛـﻪ ﻛـﺎﻣﻼً ﺭﺍﺳـﺖ ﻭ ﻗـﺎﺋﻢ‬
‫ﺍﻳﺴﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﺑﻲﻣﺎﻧﻊ ﻭ ﭘﺴﺘﻲ ﻭ ﺑﻠﻨـﺪﻱ ﻭ‪ ...‬ﺍﺳـﺖ‪،‬‬
‫ﻭﺍژﺓ ﻣﺴﺘﻘﻴﻢ ﺑﺮﺍﻱ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻧﻴﺰ ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﻪ ﺍﺯ ﻣﺒﺪﺃ ﺗـﺎ ﻣﻘﺼـﺪ‬
‫ﻫﻴﭻ ﻣﺎﻧﻌﻲ ﻭ ﻋﺎﻳﻘﻲ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﻧﻴﺴﺖ؛ ﻭ ﺳﺎﻟﻚ ﺧﻴﻠﻲ ﺁﺳﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺭﺍﻩ ﺭﺍ ﺑﭙﻴﻤﺎﻳﺪ؛ ﺍﻟﺒﺘﻪ ﻧﻪ‬
‫ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﮔﺮﻓﺘﺎﺭِ ﻣﺸﻜﻼﺕ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺍﮔﺮ ﻋﺰﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻳﻦ ﺭﺍﻩ‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻘﺼﺪ ﻣﻲﺭﺳﺎﻧﺪ؛ ﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﺑﻪ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺧﻼﻑ ﺳـﻴﺮ ﺍﺳـﺖ – ﺑـﺮﺍﻱ‬
‫ﻧﻤﻮﻧﻪ ﺍﻓﺘﺎﺩﻥ ﺩﺭ ﭼﺎﻩ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ – ﮔﺮﻓﺘﺎﺭ ﻧﻤﻲﺷﻮﺩ؛ ﺍﻣﺎ ﻣﺸﻜﻼﺗﻲﻛﻪ ﺩﭼﺎﺭ ﺁﻥﻫـﺎ ﻣـﻲﺷـﻮﺩ‪،‬‬
‫ﻣﺎﻧﻨﺪ ﺍﺯ ﺩﺳﺖﺩﺍﺩﻥ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ‪ ...‬ﺑﺎ ﺍﻓﺘﺎﺩﻥ ﺩﺭ ﭼﺎﻩ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ؛ ﭼﻮﻥ ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﺍﻧﺴـﺎﻥ‬
‫ﮔﺮﻓﺘﺎﺭ ﺍﻳﻦ ﻣﺸﻜﻼﺕ ﻣﻲﺷﻮﺩ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺣﺮﻛﺖ ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺧـﻮﺩ ﺁﻥ ﻣﺸـﻜﻼﺕ‬
‫ﻫﻢ ﺟﺰﻭ ﺣﺮﻛﺖ ﻭ ﺳﻴﺮ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﺎﻳﺪ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ ﻭﻗﻔـﻪ‬
‫ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﻧﻴﺴﺖ؛ ﻭ ﻫﺮ ﮔﺎﻣﻲﻛﻪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ ﺩﺭ ﺑﺴﺘﺮِ ﻫﻤﻮﺍﺭﻱ ﺍﺯ ﺭﺍﻩ ﮔﺬﺍﺷﺘﻪ ﻣﻲﺷـﻮﺩ؛ ﻭ‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺣﺮﻛﺖ ﻣﺴﻴﺮ ﻃﺒﻴﻌﻲ ﺧﻮﺩ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩﻩ ﻭ ﺗﺎ ﻣﻘﺼﺪ ﻣﻲﺭﻭﺩ‪.‬‬
‫ﺃﻧﻌ‪‬ﻤﺖ‪ :‬ﺍﺯ ﺑﺎﺏ ﺇﻓﻌﺎﻝ ﻭ ﺇﻧﻌﺎﻡ ﺍﺯ ﺭﻳﺸﺔ ﻧﻌﻤﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺧﻮﺷﺤﺎﻟﻲ ﺍﺳﺖ‪ .‬ﺍﻧﻌﺎﻡ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﭼﻴﺰﻱ ﺑﻪ ﻛﺴﻲ ﺩﺍﺩﻩ ﺷﻮﺩ ﻛﻪ ﻣﺎﻳﺔ ﺧﻮﺷﺤﺎﻟﻲ ﻭ ﺷﺎﺩﻱ ﺍﻭ ﺑﺎﺷﺪ‪ .‬ﺃﻧﻌﻢ ﻋﻠﻴﻪ ﺑﺎ ﺣـﺮﻑ ﺟـﺮ‬
‫»ﻋﻠﻲ« ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻛﻪ ﺁﻥ ﻧﻌﻤﺖﻫﺎ ﻛﻪ ﺷﺎﺩﻱﺁﻭﺭ ﻭ ﺳﺒﺐ ﺧﻮﺷـﺤﺎﻟﻲ ﻫﺴـﺘﻨﺪ‪ ،‬ﺑـﺮ‬
‫ﺳﺮﺵ ﺑﺎﺭﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﻣﻐﻀﻮﺏ ﻭ ﺿﺎﻟﻴﻦ ﺩﺭ ﺍﺻﻄﻼﺡ ﻗﺮﺁﻥ‪:‬‬

‫ﻣﻐﻀﻮﺏ‪ :‬ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺍﺯ ﻏﻀﺐ ﺑﻪ ﻣﻌﻨﺎﻱ ﺧﺸﻢ ﺍﺳﺖ‪ .‬ﻣﻐﻀﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﻳﻌﻨﻲ ﺑﺮ ﺍﻭ ﺧﺸﻢ‬
‫ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺿﺎﻟﻴﻦ ﺩﺭ ﺍﺻﻞ ﺍﺳﻢ ﻓﺎﻋﻞ ﺍﺯ ﺿَﻞﱠ ﺍﺳﺖ ﻳﻌﻨﻲ ﺍﺯ ﺭﺍﻩ ﻣﻨﺤﺮﻑ ﺷـﺪ‪ .‬ﺿـﺎﻝَ‬
‫ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﻛﺴﻲﻛﻪ ﺍﺯ ﺭﺍﻩ ﻣﻨﺤﺮﻑ ﻭ ﮔﻤﺮﺍﻩ ﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻐﻀﻮﺏ ﻭ ﺿﺎﻟﻴﻦ ﺩﺭ ﺍﺻﻞ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻭ ﺍﺳﻢ ﻓﺎﻋﻞ ﺑﻮﺩﻧﺪ؛ ﻭﻟﻲ ﺍﻛﻨﻮﻥ ﺻـﻔﺖ ﻣﺸـﺒﻬﻪ‬
‫ﻫﺴﺘﻨﺪ؛ ﻫﻤﭽﻨﻴﻦ ﻭﺍژﮔﺎﻥ ﺩﻳﮕﺮﻱ ﻣﺎﻧﻨﺪ‪ :‬ﻣﺆﻣﻦ‪ ،‬ﻓﺎﺳﻖ‪ ،‬ﻣﺘّﻘﻲ‪ ،‬ﻣﻨﺎﻓﻖ ﻭ ﻛﺎﻓﺮ ﻛـﻪ ﺩﺭ ﻗـﺮﺁﻥ ﺑـﻪ‬
‫ﻛﺎﺭ ﺭﻓﺘﻪﺍﻧﺪ – ﻫﻤﮕﻲ – ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﻫﺴﺘﻨﺪ؛ ﺯﻳﺮﺍ ﺑﻨﺎﺑﺮ ﻗﺎﻋﺪﻩ ﺩﺭ ﻏﻴﺮ ﺛﻼﺛﻲ ﻣﺠـﺮﺩ ﺻـﻔﺖ‬
‫ﻣﺸﺒﻬﻪ ﺑﺮ ﻭﺯﻥ ﺍﺳﻢ ﻓﺎﻋﻞ ﻣﻲﺁﻳﺪ‪ ،‬ﻭ ﺩﺭ ﺛﻼﺛﻲ ﻣﺠﺮﺩ ﻫﻢ ﮔﺎﻫﻲ ﺍﺳﻢ ﻓﺎﻋـﻞ ﺁﻥ ﻭﻳﮋﮔـﻲ ﺍﺳـﻢ‬
‫ﻓﺎﻋﻞﺑﻮﺩﻧﺶ ﺭﺍ – ﻛﻪ ﺑﺮ ﺣﺪﻭﺙ ﻭ ﺯﻣﺎﻥ ﻭﻗﻮﻉ ﻓﻌﻞ ﺩﻻﻟﺖ ﻣﻲﻛﻨﺪ – ﺍﺯ ﺩﺳـﺖ ﻣـﻲﺩﻫـﺪ؛ ﻭ‬
‫ﺩﻭﺍﻡ ﻭ ﺛﺒﺎﺕ ﻣﻲﻳﺎﺑﺪ؛ ﻭ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﻣﻲﮔﺮﺩﺩ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣ‪‬ـﺆﻣ‪‬ﻦ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺍﻳﻤـﺎﻥﺁﻭﺭﻧـﺪﻩ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﺑﺎ ﺍﻳﻤﺎﻥ ﺍﺳﺖ‪ .‬ﻓﺎﺳﻖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺩﺭﺭﻭﻧﺪﻩ ﺍﺯ ﻣﺤﺪﻭﺩﺓ ﺩﻳﻦ ﻭ ﭘﺮﺩﻩﺩﺭﻧﺪﻩ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﭘﺮﺩﻩﺩﺭ ﻭ ﺩﺭﺭﻓﺘﻪ ﺍﺯ ﺩﻳﻦ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﺎﺭﻫﺎ )ﺍﻳﻤﺎﻥ ﻭ ﻓﺴﻖ( ﺑﺮﺍﻱ‬
‫ﻭﻱ ﺗﺒﺪﻳﻞ ﺑﻪ ﻭﺻﻒ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺩﺭ ﻣﺜﻞ ﺩﻭ ﮔﻮﻧﻪ ﮔﻨﺎﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ :‬ﻳﻜﻲ ﺁﻥ ﻛـﻪ‬
‫ﮔﻨﺎﻩﻛﺎﺭ ﺑﻪ ﺳﺒﺐ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻏﺮﻳﺰﻩ ﻭ ﺷﻬﻮﺕ ﻳﺎ ﺧﺸﻢ ﻧﺎﺗﻮﺍﻥ ﺍﺳﺖ ﻭ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺧﻮﺩﺵ‬
‫ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺻﻔﺎﺕ ﻧﮕﺎﻩ ﺩﺍﺭﺩ ﻧﺎﭼﺎﺭ ﺑﻪ ﺳﺒﺐ ﻧﺎﺗﻮﺍﻧﻲ ﺑﺸﺮﻱ ﺩﭼـﺎﺭ ﮔﻨـﺎﻩ ﺷـﺪﻩ ﺍﺳـﺖ؛ ﺍﻣـﺎ ﺩﺭ‬
‫ﺩﺭﻭﻥ ﺍﺣﺴﺎﺱ ﺳﺮﺯﻧﺶ ﻭ ﺷﺮﻣﻨﺪﮔﻲ ﻣﻲﻛﻨﺪ ﻛﻪ ﻧﺒﺎﻳﺴﺘﻲ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻣﻲﻛﺮﺩ؛ ﻭ ﺍﺯ ﺳﺮ ﻧﺎﺗﻮﺍﻧﻲ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻏﺮﺍﻳﺰ ﭼﻨﻴﻦ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﻟَﻮﻡ ﻭ ﺷﺮﻣﻨﺪﮔﻲ ﻛﻢ ﻭ ﻧﺎﺧﺸـﻨﻮﺩﻱ ﺍﺯ ﺧـﻮﺩ ﺩﺭ‬
‫ﺩﺭﻭﻧﺶ ﻣﻲﺟﻮﺷﺪ‪ ،‬ﺍﻳﻦ ﻛﺎﺭ ﺩﺭ ﻧﻈﺮﺵ ﺁﺭﺍﺳﺘﻪ ﻭ ﻧﻴﻜﻮ ﻧﻴﺴﺖ؛ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﭘﺲ ﺍﺯ ﺭﻫـﺎﻳﻲ ﺍﺯ‬
‫ﭼﻴﺮﮔﻲ ﻧﻔﺲ ﻛﻢ ﻛﻢ ﺁﻥ ﻟﻮﻡ ﻭ ﺷﺮﻣﻨﺪﮔﻲ ﺑﻴﺶﺗﺮ ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺎ ﺑﻪ ﻗﻮﺕ ﻛﺎﻣﻞ ﺑﺮﺳﺪ؛ ﻭ ﺑﻪ ﺗﻮﺑﺔ‬
‫ﺍﻭ ﺑﻴﻨﺠﺎﻣﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫َ‬ ‫َُ ُ َ‬
‫�ب﴾ ) ‪] (1‬اﻟنﺴﺎء ‪.[١٧ :‬‬
‫﴿�تو�ون مِن ق ِر ٖ‬
‫‪F20‬‬

‫ﺍﻳﻦ ﻧﻮﻉ ﮔﻨﺎﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺩﺍﻳﺮﺓ ﺩﻳﻦ ﺑﻴﺮﻭﻥ ﻧﻤﻲﺍﻧﺪﺍﺯﺩ‪ ،‬ﺣﺘﻲ ﺍﮔﺮ ﺷﺮﻙ ﻭ ﺁﺩﻡﻛﺸﻲ ﻭ ﺯﻧـﺎ‬
‫َ‬
‫ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦﻫﺎ ﻫﻢ ﺑﺎﺷﺪ‪ .‬ﻗﺮﺁﻥ ﺍﻳﻦ ﻧﻮﻉ ﮔﻨﺎﻩ ﺭﺍ »ل َﻤ ْﻢ« ﻧﺎﻣﻴﺪﻩ ﺍﺳـﺖ) ‪ .(2‬ﻟَﻤ‪‬ـﻢ ﻳﻌﻨـﻲ ﺍﺭﺗﻜـﺎﺏِ‬
‫‪F21‬‬

‫ﻛﺎﺭﻱ ﺑﻲﺑﺴﻴﺎﺭ ﻣﺎﻧﺪﻥ ﻭ ژﺭﻑﺍﻧﺪﻳﺸﻲ ﺩﺭ ﺁﻥ ﻛﺎﺭ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍَﻟَﻢ‪ ‬ﺑﻔﻼﻥٍ؛ ﻳﻌﻨـﻲ ﺁﻣـﺪ؛‬
‫ﺳﺮﻱ ﺯﺩ؛ ﻭ ﺭﻓﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺟﺎﻳﻲ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫َلَمۡ يُ� ُّ اْ َ َ ٰ َ ُواْ‬
‫� َما � َعل ﴾ ]آلﻋﻤﺮان‪» .[١٣٥ :‬ﻭ ﺑﺮ ﺁﻧﭽﻪ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﭘﺎﻱ ﻧﻔﺸﺮﺩﻧﺪ«‪.‬‬ ‫﴿ ِو‬
‫ﻳﺎ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﺩﺭ ﺑﺎﺭﺓ ﺍﻳﻦﮔﻮﻧﻪ ﻛﺴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫َ‬ ‫َُ ُ َ‬
‫�ب﴾ ]اﻟنﺴﺎء ‪]» .[١٧ :‬ﭘﺲ ﺍﺯ ﺍﺭﺗﻜﺎﺏ ﮔﻨﺎﻩ[ ﺑﻪ ﺯﻭﺩﻱ ﺗﻮﺑﻪ ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫﴿�تو�ون مِن ق ِر ٖ‬
‫ﺍﻳﻦ ﻧﻮﻉ ﮔﻨﺎﻩ ﺁﻣﺮﺯﻳﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﮔﻨﺎﻩ ﺩﻳﮕﺮﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺍﻧﺠـﺎﻣﺶ ﺩﻫـﺪ ﺍﺯ‬
‫ﺳﺮ ﺑﻲﺍﺧﺘﻴﺎﺭﻱ ﻭ ﻧﺪﺍﻧﻢﻛﺎﺭﻱ ﻧﻴﺴﺖ؛ ﻭ ﺑﺮﺍﻱ ﺍﻧﺠﺎﻡ ﺁﻥ ﺧﺠﺎﻟﺖﺯﺩﻩ ﻭ ﺷﺮﻣﻨﺪﻩ ﻧﻴﺴـﺖ‪ ،‬ﺑﻠﻜـﻪ‬
‫ﺑﻪ ﺗﻌﺒﻴﺮ ﻗﺮﺁﻥ‪:‬‬
‫﴿زُ�ّ َن َ ُ�ۥ ُس ٓو ُء َ� َملهِۦ َف َر َءاهُ َ ٗ‬
‫ح َسناۖ﴾ ]ﻓﺎﻃﺮ‪» .[٨ :‬ﻛﺮﺩﺍﺭ ﺑﺪﺵ ﺑﺮﺍﻱ ﺍﻭ ﺁﺭﺍﺳﺘﻪ ﺷﺪ؛ ﻭ ﺁﻥ‬ ‫ِ‬ ‫ِ‬
‫ﺭﺍ ﻧﻴﻚ ﺩﻳﺪ«‪.‬‬
‫ﻳﻌﻨﻲ ﻛﺎﺭﻱ ﻛﻪ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ ،‬ﺩﺭ ﻧﻈﺮﺵ ﻛﺎﺭﻱ ﺁﺭﺍﺳﺘﻪ ﻭ ﻧﻴﻜﻮﺳﺖ‪:‬‬
‫� ُت ُهۥ ]اﺒﻟﻘﺮة‪» .[٨١ :‬ﻭ ﮔﻨﺎﻫﺶ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ«‪.‬‬
‫َ ٓ‬ ‫﴿ َوأَ َ‬
‫� ٰ َط ۡ‬
‫ت ب ِهِۦ خ ِط َ ٔ‬

‫‪]» -1‬ﭘﺲ ﺍﺯ ﺍﺭﺗﻜﺎﺏ ﮔﻨﺎﻩ[ ﺑﻪ ﺯﻭﺩﻱ ﺗﻮﺑﻪ ﻣﻲﻛﻨﻨﺪ«‪.‬‬

‫ّ‬ ‫َ‬ ‫ّ َ َنب َ‬
‫ُونَ ك�َٓ �ِ‬
‫مِ وَٱلۡفَ�ٰحِشَ إِ�َّ ٱللَ َم َ ۚم﴾‪.‬‬ ‫ٰر َ ٱ�ِۡثۡ‬ ‫‪ -‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻳﻪ ‪ 32‬ﺳﻮﺭﺓ ﻧﺠﻢ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ِ ﴿ :‬‬
‫�َ �ۡتِ‬
‫‪2‬‬
‫ﺍﻭ ﺩﺭ ﺩﺍﻳﺮﺓ ﮔﻨﺎﻩ ﻓﺮﻭ ﺭﻓﺘﻪ ﺍﺳﺖ؛ ﻭ ﻫﻴﭻ ﺩﺭﻳﭽﺔ ﺑﺮﺍﻱ ﺑﻴﺮﻭﻥﺁﻣﺪﻥ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﭼﻮﻥ‬
‫ﮔﻨﺎﻩ ﺑﺮﺍﻳﺶ ﺩﻟﭙﺬﻳﺮ ﺍﺳﺖ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻫﻨﮕﺎﻣﻲ ﺍﺯ ﺷﺮﺍﺏﺧﻮﺭﺩﻥ ﻳﺎ ﻫﺮ ﮔﻨﺎﻩ ﺩﻳﮕﺮﻱ ﺩﺳﺖ‬
‫ﻣﻲﻛﺸﺪ ﻛﻪ ﺧﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺁﻥ ﻛﻪ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﻭ ﻗﺼﺪ ﺑﺎﺯﮔﺸﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻦﮔﻮﻧﻪ ﮔﻨﺎﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺩﻳﻦ ﺑﻴﺮﻭﻥ ﻣﻲﺍﻧﺪﺍﺯﺩ ﭼﻮﻥ ﻧﻪ ﺗﻨﻬﺎ ﻟﻮﻡ ﻭ ﺳﺮﺯﻧﺶ ﻭ ﺷﺮﻣﻨﺪﮔﻲ ﺩﺭ‬
‫ﺍﻭ ﭘﺪﻳﺪ ﻧﻤﻲﺁﻭﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﻦ ﻛﺎﺭ ﺩﺭ ﻧﻈﺮﺵ ﻧﻴﻜﻮ ﻭ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ؛ ﭘﺲ ﺩﺭﻳﭽﺔ ﻫﻢ ﺑﺮﺍﻱ‬
‫َلَمۡ يُ� ُّ اْ‬
‫ِو ﴾ ﻫﻢ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ » ﹶﺃ ﱡﹶ‬
‫ﴏﻭﺍ« ﺍﺳﺖ ﻳﻌﻨﻲ ﻟَﻤ‪‬ﻢ‬ ‫ﺭﻫﺎﻳﻲ ﺍﺯ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﻭ ﴿‬
‫)ﺯﻭﺩﮔﺬﺭ( ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﭘﻴﻮﺳﺘﻪ ﻭ ﺑﺎ ژﺭﻑﻧﮕﺮﻱ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﭼﻨﻴﻦ ﻛﺴﻲ‬
‫ﻣﺼﺪﺍﻕ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ‪:‬‬
‫ّ‬
‫�ََ َذ إ َ� َٰه ُهۥ َه َو ُ‬
‫ٮٰه﴾ ]اﻟﻔﺮﻗﺎن‪» .[٤٣ :‬ﻫﻮﺍﻱ ]ﻧﻔﺲ[ ﺧﻮﻳﺶ ﺭﺍ ﻣﻌﺒﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ«‪.‬‬ ‫ِ‬ ‫﴿‬
‫ﭘﺲ ﭼﻨﻴﻦ ﺍﻧﺴﺎﻧﻲ ﺍﺯ ﺩﻳﻦ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﻭ ﻫﻮﺍﻱ ﻧﻔﺲ ﺭﺍ ﺍﻟﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ‪ .‬ﺯﻣـﺎﻧﻲ‬
‫ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﺴﻲ ﻛﺎﻓﺮ ﻳﺎ ﻓﺎﺳﻖ ﻳﺎ ﻣﻨﺎﻓﻖ ﺍﺳﺖ ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺁﻥ ﻛﺎﺭ ﺑﭙﺮﺩﺍﺯﺩ؛ ﻭ ﮔﺮﻧﻪ ﻣﺆﻣﻦ‬
‫ﻫﻢ ﺩﺭ ﺁﻥ ﻟﺤﻈﺔ ﻛﻪ ﮔﻨﺎﻩ ﻣﻲﻛﻨﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺷﺮﺍﺏ ﻣﻲﺧﻮﺭﺩ ﻳﺎ ﺯﻧﺎ ﻳﺎ ﺩﺯﺩﻱ ﻣﻲﻛﻨـﺪ‪ ،‬ﺩﺭ ﺁﻥ‬
‫ﻟﺤﻈﻪ ﺑﻪ ﻧﻮﻋﻲ ﻛﺎﻓﺮ ﺷﺪﻩ ﺍﺳﺖ؛ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺩﺭ ﺣﺪﻳﺚ ﺁﻣﺪﻩ‪:‬‬
‫» �ﺮﺸب الﺸﺎرب ﺣ �ﺮﺸب وﻫﻮ مﺆﻣﻦ‪ ،‬وﻻ ﻳﺰ� الﺰا� ﺣ� ﻳﺰ� وﻫﻮ مﺆﻣﻦ«) ‪.(1‬‬
‫‪F2‬‬

‫»ﺷﺮﺍﺏﺧﻮﺍﺭ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺷﺮﺍﺏ ﻣﻲﺧﻮﺭﺩ‪ ،‬ﭼﻨﺎﻥ ﻧﻴﺴﺖ ﻛﻪ ﻣﺆﻣﻦ ﺑﺎﺷﺪ؛ ﻭ ﺯﻧﺎﻛﺎﺭ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺯﻧﺎ‬
‫ﻣﻲﻛﻨﺪ‪ ،‬ﭼﻨﺎﻥ ﻧﻴﺴﺖ ﻛﻪ ﻣﺆﻣﻦ ﺑﺎﺷﺪ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻛﻔﺮ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺣﻘﻴﻘﺖ ﻣﻮﺿـﻊﮔﻴـﺮﻱ‬
‫ﻧﻜﺮﺩﻩ ﺍﺳﺖ؛ ﻭ ﺍﻳﻦ ﻧﻮﻉ ﺍﺭﺗﻜﺎﺏ ﮔﻨﺎﻩ ﻧﻴﺰ ﺧﻼﻑ‪ ‬ﻣﻮﺿﻊﮔﻴﺮﻱ ﺷﺎﻳﺴﺘﻪ ﺩﺭ ﺑﺮﺍﺑﺮِ ﺣـﻖ ﺍﺳـﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﻣﺆﻣﻦ ﺩﺭ ﻟﺤﻈﺔ ﺍﻧﺠﺎﻡ ﮔﻨﺎﻩ ﻧﻮﻋﻲ ﻛﻔﺮ ﻣﺮﺗﻜﺐ ﺷـﺪﻩ ﺍﺳـﺖ؛ ﺍﻣـﺎ ﭼـﻮﻥ ﻫﻤﻴﺸـﮕﻲ‬
‫ﻧﻴﺴﺖ؛ ﻭ ﻟَﻤ‪‬ﻢ ﺍﺳﺖ؛ ﻭ ﺯﻭﺩ ﺗﻮﺑﻪ ﻣﻲﻛﻨﺪ‪:‬‬

‫‪ -1‬ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﴍﺑﺔ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ‪ :‬ﺇﻧﲈ ﺍﳋﻤﺮ ﻭﺍﳌﺴﲑ‪ ،...‬ﺷﻤﺎﺭﻩ ‪ ،5578‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻧﻘﺺ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻌﺎﺻﻲ‪ ...‬ﺷﻤﺎﺭﻩ ‪ 200‬ﺍﺯ ﻃﺮﻳﻖ ﺍﺑﻮﻫﺮﻳﺮﻩ ﺑﺎ ﺍﻟﻔﺎﻅ‪» :‬ﻻ ﻳﺰﲏ ﺍﻟﺰﺍﲏ‬
‫ﺣﲔ ﻳﺰﲏ ﻭﻫﻮ ﻣﺆﻣﻦ‪ ،‬ﻭﻻ ﻳﴪﻕ ﺍﻟﺴﺎﺭﻕ ﺣﲔ ﻳﴪﻕ ﻭﻫﻮ ﻣﺆﻣﻦ‪ ،‬ﻭ ﻻ ﻳﴩﺏ ﺍﳋﻤﺮ ﺣﲔ ﻳﴩﲠﺎ ﻭﻫﻮ‬
‫ﻣﺆﻣﻦ«‪.‬‬
 ‫َ‬ ‫َُ ُ َ‬
‫�ب﴾‬
‫﴿�تو�ون مِن قرِ ٖ‬
‫»]ﭘﺲ ﺍﺯ ﺍﺭﺗﻜﺎﺏ ﮔﻨﺎﻩ[ ﺑﻪ ﺯﻭﺩﻱ ﺗﻮﺑﻪ ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺭﺣﻤﺖ ﺧﻮﺩ ﺑﺮ ﺍﻭ ﻧﺎﻡ ﻛﺎﻓﺮ ﺭﺍ ﻧﮕﺬﺍﺷﺘﻪ؛ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﺍﻭ ﺭﺍ ﻛﺎﻓﺮ ﺩﺍﻧﺴﺖ؛ ﺍﻟﺒﺘـﻪ‬
‫ﺑﻪ ﺻﻮﺭﺕ ﺍﺳﻢ ﻓﺎﻋﻞ )ﻛﺎﻓﺮ‪ :‬ﻳﻚ ﺑﺎﺭ ﻛﻔﺮﻭﺭﺯﻧﺪﻩ( ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ؛ ﺍﻣﺎ ﭼﻮﻥ ﺍﺣﺘﻤـﺎﻝ ﺍﺧـﺘﻼﻁ‬
‫ﺑﺎ ﻛﺎﻓﺮ ﺑﻪ ﻣﻌﻨﺎﻱ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﻛﺎﺭﺑﺮﺩﻥِ ﻭﺍژﮔﺎﻧﻲ ﻣﺎﻧﻨﺪ‪ :‬ﻛﺎﻓﺮ ﻭ ﻓﺎﺳﻖ ﻭ ﻇﺎﻟﻢ‬
‫ﻭ‪ ،...‬ﺑﺮﺍﻱ ﻣﺆﻣﻦ ﻣﻤﻨﻮﻉ ﺷﺪﻩ ﺍﺳﺖ؛ ﭘﺲ ﻛﺎﻓﺮ ﻭ ﻓﺎﺳـﻖ ﻭ ﻇـﺎﻟﻢ ﻭ ﻣﺴـﻠﻢ ﻭ ﻣـﺆﻣﻦ ﻭ ﺩﻳﮕـﺮ‬
‫ﺍﺻﻄﻼﺣﺎﺕ ﻗﺮﺁﻧﻲﻛﻪ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﻣﻌﻨﺎﻱ ﭘﻴﻮﺳﺘﮕﻲ ﻭ ﻫﻤﻴﺸﮕﻲ ﺭﺍ ﻣﻲﺭﺳـﺎﻧﻨﺪ ﻛـﻪ‬
‫ﻫﻤﺎﻥ ﻣﻌﻨﺎﻱ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭ ﺿﺎﻟﻴﻦ ﻫﻢ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﻣﺆﻣﻦ ﮔﺎﻫﻲ ﺩﺭ ﻟﺤﻈﺔ ﻧﺴﺒﺖ ﺑـﻪ‬
‫ﭼﻴﺰﻱ ﮔﻤﺮﺍﻩ ﻣﻲﺷﻮﺩ؛ ﺍﻣﺎ ﭼﻮﻥ ﭘﻴﻮﺳﺘﮕﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﺿﺎﻝ ﻧﻴﺴﺘﻎ ﻳـﺎ ﺩﺭ ﻟﺤﻈـﺔ ﻛـﻪ ﮔﻨـﺎﻩ ﺍﻧﺠـﺎﻡ‬
‫ﻣﻲﺩﻫﺪ ﻣﺴﺘﺤﻖ ﻏﻀﺐ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﻣﺎ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺗﻮﺑﻪ ﻛﺮﺩ ﺩﻳﮕـﺮ ﭼﻨـﻴﻦ ﻧﺨﻮﺍﻫـﺪ ﺑـﻮﺩ‪ .‬ﭘـﺲ‬
‫ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭ ﺿﺎﻟﻴﻦ ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛـﻪ ﺧﺸـﻢﮔـﺮﻓﺘﻦ ﺑـﺮ ﺁﻥﻫـﺎ ﻳـﺎ ﮔﻤﺮﺍﻫـﻲ ﺻـﻔﺖ‬
‫ﻫﻤﻴﺸﮕﻲﺷﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ّ َ ََۡۡ َ َ َ‬
‫ت عل ۡي ِه ۡم﴾ ) ‪ (1‬ﻳﻌﻨﻲ ﻛﺴﺎﻧﻲﻛﻪ ﺭﻭﻧﺪﺓ ﺭﺍﻫﻲ ﺑﺎﺷـﻨﺪ ﻛـﻪ ﭘﺎﻳـﺎﻥ ﺁﻥ ﺭﺍﻩ ﺍﻧﻌـﺎﻡ‬
‫‪F23‬‬ ‫﴿�َِين ��عم‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻛﺪﺍﻡ ﺭﺍﻩ؟ ﻫﻤﺎﻥ ﺭﺍﻫﻲﻛﻪ ﭘﻴﺶﺗﺮ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ‪ .‬ﺭﺍﻩ ﺷﻨﺎﺧﺖ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ‬
‫ﺍﻛﺮﺍﻡ‪ ،‬ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﺁﻥ ﺷﻨﺎﺧﺖﻫـﺎ )ﺭ‪‬ﻏَـﺐ ﻭ ﺭ‪‬ﻫ‪‬ـﺐ( ﻭ ﻣﻮﺿـﻊﮔﻴـﺮﻱ ﻋﻤﻠـﻲ‬
‫ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ‪ ،‬ﺍﻳﻦ ﺭﺍﻩ ﺭﺍﺳﺖ ﻭ ﺻﺮﺍﻁ ﻣﺴـﺘﻘﻴﻢ ﺍﺳـﺖ‪» .‬ﻣﻐﻀـﻮﺏ ﻋﻠـﻴﻬﻢ« ﺷـﻨﺎﺧﺖ‬
‫ﺩﺍﺭﻧﺪ؛ ﻭ ﻛﺎﺳﺘﻲﻳﻲ ﺩﺭ ﺷﻨﺎﺧﺖﺷﺎﻥ ﭘﻴﺶ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﻭ ﻣﻮﺿﻊﮔﻴـﺮﻱ ﺧـﺎﺭﺟﻲ ﺭﺍ‬
‫ﺁﻥﮔﻮﻧﻪ ﻛﻪ ﺑﺎﻳﺪ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻋﻠﻢ ﺑﻲﻋﻤﻞ ﺩﺍﺭﻧﺪ‪ .‬ﻭ »ﺿﺎﻟﻴﻦ« ﺩﺭ ﺍﺛﺮِ ﺑـﻲﺗـﻮﺟﻬﻲ ﻭ‬
‫ﻃﺎﻟﺐِ ﺣﻖ ﻧﺒﻮﺩﻥ‪ ،‬ﺍﺯ ﻫﺪﺍﻳﺖ ﺻﺮﻑ ﻧﻈﺮ ﻛﺮﺩﻩﺍﻧﺪ؛ ﻭ ﻧﻪ ﺗﻨﻬﺎ ﻋﻤﻞ ﻛﻪ ﻋﻠـﻢ ﺭﺍ ﻫـﻢ ﺍﺯ ﺩﺳـﺖ‬
‫ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﻳﺎﺩﺁﻭﺭﻱ‪ :‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ )ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ( ﺩﺭ ﺑﺎﺭﺓ ﺿﺎﻟﻴﻦ ﮔﻔﺘﻪ ﺑﻮﺩﻡ‪ ،‬ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛـﻪ –‬
‫ﻫﺮﮔﺰ – ﻫﺪﺍﻳﺖ ﺑﻪ ﺁﻧﺎﻥ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻪ ﻣ‪‬ﻨﻌ‪‬ﻢ ﻋﻠﻴﻬﻢ ﻫﺴـﺘﻨﺪ ﻭ ﻧـﻪ ﻣﻐﻀـﻮﺏ ﻋﻠـﻴﻬﻢ؛ ﺍﻣـﺎ‬

‫‪ » -1‬ﻛﺴﺎﻧﻲﻛﻪ ﺑﺮ ﺁﻧﺎﻥ ﻧﻌﻤﺖ ﺩﺍﺩﻱ«‪.‬‬

‫ﺑﻌﺪﻫﺎ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻴﺶﺗﺮ ﺩﻗﺖ ﻛﺮﺩﻡ ﺩﺭﻳﺎﻓﺘﻢ ﻏﻀﺐ ﺧﺪﺍﻭﻧﺪ ﺷﺎﻣﻞ ﺣﺎﻝ ﺿـﺎﻟﻴﻦ ﻧﻴـﺰ‬
‫ﻣﻲﺷﻮﺩ؛ ﻭ ﻛﺎﻓﺮﻧﺪ؛ ﺍﻟﺒﺘﻪ ﺍﻳﻨﺎﻥ ﺟﺰﻭ ﮔﻤﺮﺍﻫﺎﻥ ﻓﺘﺮﻱ ﻧﻴﺴﺘﻨﺪ) ‪ .(1‬ﺑﻠﻜﻪ ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﭘﺲ ﺍﺯ‬
‫‪F24‬‬

‫ﻓﺮﻭﻓﺮﺳﺘﺎﺩﻩﺷﺪﻥ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻲ ﮔﻤﺮﺍﻩ ﺷﺪﻩﺍﻧﺪ؛ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﺎﺭﺓ ﻧﺼﺎﺭﻱ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫َ‬ ‫ُ‬
‫﴿ُوْ�َٓ ٰ�ِكَ هُم ٱلضَّآلُّون ‪] ﴾٩‬آلﻋﻤﺮان‪.[٩٠ :‬‬
‫»ﻭ ﺁﻧﺎﻥ – ﺧﻮﺩ – ﮔﻤﺮﺍﻫﺎﻥﺍﻧﺪ«‪.‬‬
‫ﭘﺲ ﻫﻢ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﺿﺎﻟﻴﻦ ﻫﺴﺘﻨﺪ؛ ﻭ ﺿﺎﻟﻴﻦ ﻫﻢ‪ ،‬ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻫﺴﺘﻨﺪ‪.‬‬
‫***‬

‫ﺗﻔﺴﻴﺮ ﺳﻮﺭﻩ ﺣﻤﺪ‬

‫َمۡدُ �ِِ َر ّب ۡٱل َ� ٰلَم َ‬
‫� ‪ :(2 ) ﴾٢‬ﻣﻌﻨﺎﻱ ﺣﻤﺪ ﻭ ﺭﺏ ﺍﻟﻌـﺎﻟﻤﻴﻦ ﺗﻮﺿـﻴﺢ ﺩﺍﺩﻩ ﺷـﺪ‪ .‬ﺩﺭ‬
‫ّ‬
‫﴿ �ۡ َ‬
‫ِ‬
‫‪F25‬‬

‫ِ‬
‫ﺍﻳﻦ ﻋﻨﻮﺍﻥ‪ ،‬ﭘﻴﻮﻧﺪ ﻣﻴﺎﻥ ﺁﻥﻫﺎ ﺷﺮﺡ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ :‬ﺍﻟﺤﻤﺪ ﻟﻠﻬﺎﺩﻱ؛‬
‫َمۡـدُ �ِِ َر ّب ۡٱل َ� ٰلَم َ‬
‫ـ� ‪ ﴾٢‬ﺩﻭ ﺍﻣـﺮ‬
‫ّ‬
‫َ‬ ‫ﻳﻌﻨﻲ ﭼﻮﻥ ﻫﺎﺩﻱﺍﺳﺖ ﺣﻤﺪﺵ ﻣﻲﻛﻨﻴﻢ‪ .‬ﭘـﺲ ﺩﺭ ﴿�ۡ‬
‫ِ‬ ‫ِ‬
‫ﺍﺭﺯﺷﻤﻨﺪ ﺍﺳﺖ‪ :‬ﻳﻜﻲ ﺍﻳﻦ ﻛﻪ ﻟﻔﻆ ﺍﷲ ﺁﻭﺭﺩﻩ ﺷﺪﻩ؛ ﻭ ﺍﷲ ﺫﺍﺗﻲﺍﺳﺖ ﻛﻪ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ ﺍﻛـﺮﺍﻡ‬
‫ﺩﺍﺭﺩ؛ ﭘﺲ ﺑﻲ ﺩﺭ ﻧﻈﺮﮔﺮﻓﺘﻦِ ﻳﻚ ﺻﻔﺖ ﺧﺎﺹ ﺑﺎ ﻫﻤـﻴﻦ ﻛﻠﻴـﺖ ﻭ ﺍﺟﻤـﺎﻝ‪ ،‬ﻣﺴـﺘﺤﻖ ﺣﻤـﺪ‬
‫ﺍﺳﺖ؛ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮﺵ ﺑﺎﻳﺴﺘﻲ ﻣﻮﺿﻊ ﺣﻤﺪ ﮔﺮﻓﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ – ﺑﻪ ﻃﻮﺭ ﻋﺎﻡ – ﺍﺳـﺘﺤﻘﺎﻕ‬
‫ﺣﻤﺪ ﺭﺍ ﺑﺮﺍﻱ ﺍﻭ ﺑﻴﺎﻥ ﻛﺮﺩ‪ ،‬ﺗﻌﺒﻴﺮ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺁﻭﺭﺩﻩ ﻣﻲﺷﻮﺩ؛ ﺯﻳﺮﺍ ﮔﻔﺘﻴﻢ ﺑﻪ ﻫﺮﻳـﻚ ﺍﺯ ﺍﻳـﻦ‬
‫ﺩﻭ ﺩﺳﺘﻪ ﺍﺯ ﺻﻔﺎﺕ – ﺟﺪﺍﮔﺎﻧﻪ – ﻧﻴﺰ ﺣﻤﺪ ﺗﻌﻠﻖ ﻣﻲﮔﻴـﺮﺩ‪ .‬ﮔـﻮﻳﻲ ﮔﻔﺘـﻪ ﺍﺳـﺖ‪ :‬ﭼـﻮﻥ ﺭﺏ‬
‫ﺍﻟﻌﺎﻟﻤﻴﻦ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺣﻤﺪ ﻛﺮﺩﻩ ﺷﻮﺩ‪ ،‬ﻭ ﺑﻴﺎﻥ ﺷﺪ‪ ،‬ﺭﺏ ﭘﻨﺞ ﻣﻌﻨﺎ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ‬
‫ﺁﻥﻫﺎ ﺑﺎﻳﺪ ﻣﻮﺿﻊ ﺧﺎﺻﻲ ﮔﺮﻓﺘﻪ ﺷﻮﺩ؛ ﻭ ﻣﻮﺍﺿﻌﻲﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮ ﭘﻨﺞ ﻣﻌﻨﺎ ﮔﺮﻓﺘـﻪ ﻣـﻲﺷـﻮﺩ‪،‬‬
‫ﺣﻤﺪ ﺍﺳﺖ‪ .‬ﺩﺭ »ﺍﻟﺤﻤﺪ ﷲ« ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻧﮕﻴﺰﺓ ﺣﻤﺪ ﺗﻮﺟﻪ ﻣﻲﺷﻮﺩ؛ ﻳﻌﻨﻲ ﭼﻮﻥ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﷲ ﻭ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﻣﻮﺿﻊ ﺣﻤﺪ ﻣﻲﮔﻴﺮﻳﻢ؛ ﺍﻣﺎ ﺍﮔﺮ ﭘﺮﺳﻴﺪﻩ ﺷـﻮﺩ‪:‬‬
‫ﭼﺮﺍ ﻧﻔﺮﻣﻮﺩﻩ ﺍﺳﺖ‪» :‬ﻷﻧﻪ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻓﺎﳊﻤﺪ ﻟﻪ« ﻭ ﺣﻤﺪ ﺭﺍ ﭘـﻴﺶ ﺍﻧﺪﺍﺧﺘـﻪ؟ ﭘﺎﺳـﺦ ﺍﻳـﻦ‬

‫‪ -1‬ﮔﻤﺮﺍﻫﺎﻥ ﻓَﺘﺮﻱ ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﻋﻠﺖ ﻣﺒﻌﻮﺙ ﻧﺸﺪﻥ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻳﺸﺎﻥ‪ ،‬ﮔﻤﺮﺍﻩ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫‪ » -2‬ﺳﺘﺎﻳﺶ ﻣﺨﺼﻮﺹ ﺍﷲ ﺍﺳﺖ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺳﺖ«‪.‬‬
‫ﺍﺳﺖ‪ :‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﻪ ﻣﺎ ﻋﺎﻟﻤﻴﻦ ﻭ ﺑﻨﺪﮔﺎﻥ ﺑﺮﻣﻲﮔﺮﺩﺩ‪ .‬ﻭ ﻣﻮﺿﻊﮔﻴﺮﻱ ﻧﻴﺰ ﺑﺮﺍﻱ ﻣﺎﺳﺖ؛ ﭘـﺲ‬
‫ﭼﻮﻥ ﺍﻭ ﺍﷲ ﻭ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺍﺳﺖ‪ ،‬ﺑﺪﻳﻦ ﺳﺒﺐ ﻣﻮﺿﻊﮔﻴﺮﻱ ﻣﺎ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻳـﻚ‬
‫ﺧﺒﺮ ﻭ ﮔﺰﺍﺭﻳﺶِ ﺳﺎﺩﻩ ﻧﻴﺴﺖ‪ .‬ﻣﺴﺄﻟﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑـﺎ ﺍﻳـﻦ ﺣﻘﻴﻘـﺖﻫـﺎ ﭼﮕﻮﻧـﻪ ﺑﺮﺧـﻮﺭﺩ‬
‫ﻣﻲﻛﻨﻴﻢ‪ .‬ﭘﺲ ﻣﻬﻢ‪ ،‬ﺑﺮﺧﻮﺭﺩ ﻣﺎﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺳﺒﺐ »ﺍﻟﺤﻤـﺪ« ‪ -‬ﻛـﻪ ﻣﻮﺿـﻊﮔﻴـﺮﻱ ﻣـﺎ ﺭﺍ ﺑﻴـﺎﻥ‬
‫ﻣﻲﻛﻨﺪ – ﭘﻴﺶ ﺍﺯ »ﷲ ﺭﺏ ﺍﻟﻌـﺎﳌﲔ« ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﺑﻴﺎﻥ ﻛـﺮﺩﻳﻢ‪ .‬ﺩﺭ ﺁﻳـﺎﺕ‬
‫ٱلـرَحِي ِم ‪ٰ �َ ٣‬ل ِ َ ۡ ّ‬
‫ّ‬ ‫ﺑﻌﺪﻱ ﺗﻮﺿﻴﺢ »ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ« ﺁﻣﺪﻩ ﺍﺳﺖ‪﴿ :‬رَّ�‬
‫ِيـن ‪﴾٤‬‬‫ِـك يـو ِم ٱ� ِ‬
‫) ‪(1‬‬
‫‪F26‬‬

‫﴿ َ� ٰل ِ َ ۡ ّ‬
‫ِين ‪ ﴾٤‬ﺩﺭ ﺍﻳﻦ ﺁﻳﺎﺕ ﺳﻪ ﻣﻌﻨﺎﻱ ﺭﺏ ﺟﺎﻱ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ِك يو ِم ٱ� ِ‬
‫ِـك يَ ۡ‬ ‫َ‬ ‫ّ‬ ‫﴿رَّ�‬
‫ـو ِم‬ ‫ٱلرَحِي ِم﴾ ﺩﺭ ﺩﻭ ﻣﻌﻨﺎﻱ‪ :‬ﺑﻪ ﺩﺳﺖﺁﻭﺭﻧﺪﺓ ﺳﻮﺩ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥ ﻭ ﴿� ٰل ِ‬
‫ِين ‪ ﴾٤‬ﻛﻨﺘﺮﻝﻛﻨﻨﺪﻩ ﻭ ﺭﺳﻴﺪﮔﻲﻛﻨﻨـﺪﻩ ﻛﻴﻔﻴـﺖ ﺑﺮﺧـﻮﺭﺩﺍﺭﻱ ﺍﺯ ﻣﻈـﺎﻫﺮ ﺭﺣﻤـﺖ ﺍﺳـﺖ‪.‬‬ ‫ّ‬
‫ٱ� ِ‬
‫ﻣﻮﺿﻊﮔﻴﺮﻱ ﺩﺭ ﺑﺮﺍﺑﺮِ ﺍﻳﻦ ﺳﻪ ﻣﻌﻨﺎ ﻣﻘﺪﺭ ﻭ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ؛ ﺑـﺪﻳﻦ ﺗﺮﺗﻴـﺐ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ ﺑـﺎ‬
‫ﺻﻔﺎﺕ ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴﻢ ﺷﻨﺎﺧﺘﻪ ﻣﻲﺷﻮﺩ؛ ﻭ ﺭﻏﺒﺖ ﺩﺭ ﺩﺭﻭﻥ ﺟـﺎﻱ ﻣـﻲﮔﻴـﺮﺩ ﻭ ﺑـﺎ ﺻـﻔﺎﺕ‬
‫ﻣﺎﻟ‪‬ﻚ ﻭ ﻣ‪‬ﻠ‪‬ﻚ‪ ،‬ﺭﻫﺒﺖ‪ ،‬ﺩﺭﻭﻥ ﺭﺍ ﻓﺮﺍ ﻣﻲﮔﻴﺮﺩ‪ .‬ﭘـﺲ ﺳـﻪ ﻣﻌﻨـﺎﻱ ﻧﺨﺴـﺖ ﺭﺏ ﺑـﺎ ﺍﺳـﻢ ﺑﻴـﺎﻥ‬
‫ﺷﺪﻩﺍﻧﺪ‪ .‬ﺳﭙﺲ ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﺩﻭ ﻣﻌﻨﺎﻱ ﺩﻳﮕﺮ ﺭﺏ‪ ،‬ﺍﺳﻢ ﻧﻤﻲﺁﻳﺪ؛ ﭼﻮﻥ ﻣﻬﻢﺗﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ‬
‫ﻧﻮﻉ ﺑﺮﺧﻮﺭﺩ ﻋﻤﻠﻲ ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺩﻭ ﻣﻌﻨﺎ ﺁﺷﻜﺎﺭ ﺷﻮﺩ؛ ﻳﻌﻨﻲ ﺍﮔﺮ ﺑﺎ »ﺍﺳﻢ« ﻣـﻲﺁﻣﺪﻧـﺪ‪،‬‬
‫ﻣﻲﺷﺪ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺗﻮﺟﻪ ﻧﻜﺮﺩ ﻛﻪ ﻋﺒﺎﺩﺕ ﻭ ﺍﺳﺘﻌﺎﻧﺖ ﻣﻮﺿﻮﻋﻲ ﺩﺭ ﺣﻮﺯﺓ ﺭﻓﺘﺎﺭ ﺍﺳﺖ؛ ﻭ‬
‫ﺗﻮﺣﻴﺪ ﺍﻟﻮﻫﻴﺖ‪ ،‬ﺗﻮﺣﻴﺪ ﺩﺭ ﻋﻤﻞ ﻭ ﺗﻐﻴﻴﺮ ﺩﺭ ﻭﺍﻗﻌﻴﺖ ﺯﻧـﺪﮔﻲﺍﺳـﺖ؛ ﺑـﺮﺍﻱ ﻫﻤـﻴﻦ ﺩﻭ ﺍﺳـﻢ‬
‫»ﻣﻌﺒﻮﺩ ﻭ ﻣ‪‬ﻌ‪‬ﻴﻦ« ﻣﻘﺪﺭ ﺷﺪﻩﺍﻧﺪ؛ ﻭ ﻣﻮﺿﻌﻲﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺩﻭ ﺍﺳﻢ ﮔﺮﻓﺘﻪ ﻣﻲﺷـﻮﺩ‪ ،‬ﺑـﻪ ﻟﻔـﻆ‬
‫� ‪.(2 )﴾٥‬‬‫اك � َ ۡس َتع ُ‬
‫ﻓﻌﻞ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ‪﴿ :‬يَّاكَ �َعۡبُدُ �يَّ َ‬
‫‪F27‬‬
‫ِ‬
‫ﺍﻧﺴﺎﻥ ﺑﺎ ﻣﻼﺣﻈﻪ ﻣﻈﺎﻫ‪‬ﺮ ﺭﺑﻮﺑﻴﺖ ﻭ ﺣﺮﻣﺖ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺣﺮﻛـﺖ ﺑﻨـﺪﮔﻲ ﺭﺍ ﺁﻏـﺎﺯ ﻣـﻲﻛﻨـﺪ‪.‬‬
‫ﮔﻮﻳﻲ ﺩﺭ ﺭﺍﻫﻲ ﮔﺎﻡ ﺑﺮ ﻣﻲﺩﺍﺭﺩ ﻛﻪ ﻣﻈﺎﻫﺮ ﺭﺑﻮﺑﻴﺖ ﻭ ﺭﺣﻤﺖ ﺧﺪﺍﻭﻧﺪ – ﺑﻪ ﻭﻳﮋﻩ ﻣﻈﺎﻫ‪‬ﺮﺑﺨﺶِ‬
‫ﺭﺣﻤﺖ ﺍﺯ ﺭﺑﻮﺑﻴﺖ – ﺩﺭ ﻣﺮﺍﺣﻞ ﺍﻳﻦ ﺭﺍﻩ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳـﺖ‪ .‬ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﺍﺯ ﻣﻴـﺎﻥ ﻣﻈـﺎﻫ‪‬ﺮ‬

‫‪» -1‬ﺑﺨﺸﻨﺪﺓ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ * ﻣﺎﻟﻚ ﺭﻭﺯ ﺟﺰﺍء ﺍﺳﺖ«‪.‬‬

‫‪» -2‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﻢ؛ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣﻲﺟﻮﻳﻴﻢ«‪.‬‬
‫ﺭﺣﻤﺖ ﻣﻲﮔﺬﺭﺩ؛ ﻭ ﺍﺯ ﺁﻥﻫـﺎ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﻣـﻲﺷـﻮﺩ ﻣﺴـﺆﻭﻟﻴﺖﺍﺵ ﺭﺍ ﺩﺭ ﻣـﻲﻳﺎﺑـﺪ؛ ﻭ ﺁﻥ ﺭﺍ‬
‫ﻣﻲﭘﺬﻳﺮﺩ‪ .‬ﺍﻳﻦ ﺟﺎ ﺩﻳﮕﺮ‪ ،‬ﺳﻴﺮ ﻭ ﺳﻠﻮﻙ ﻭ ﻃﻲ ﻣﻘـﺪﻣﺎﺕ ﻻﺯﻡ ﺑـﺮﺍﻱ ﺭﺳـﻴﺪﻥ ﺑـﻪ ﺧـﺪﺍ ﺗﻤـﺎﻡ‬
‫ﻣﻲﺷﻮﺩ؛ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﺁﻏﺎﺯ ﺑﻪ ﻧﻌﻤﺖﻫﺎ ﺗﻮﺟﻪ ﻣﻲﺷـﻮﺩ؛ ﺳـﭙﺲ ﺍﺣﺴـﺎﺱ ﻣﺴـﺆﻭﻟﻴﺖ‬
‫ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ؛ ﺁﻧﮕﺎﻩ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﻣﻲﮔﺮﺩﺩ‪ .‬ﭘـﺲ ﺍﺯ ﺍﺳـﻠﻮﺏ ﻏﺎﻳـﺐ ﺩﺭ ﺳـﻪ ﺁﻳـﺔ‬
‫ّ َ َ‬
‫اك � ۡع ُب ُد﴾ ﻭ ﮔﻔﺘﻪ ﻧﻤﻲﺷـﻮﺩ‪» :‬إﻳـﺎه‬ ‫ﻧﺨﺴﺖ‪ ،‬ﺩﺭ ﺁﻳﺔ ﭼﻬﺎﺭﻡ‪ ،‬ﻛﻼﻡ ﺑﻪ ﺧﻄﺎﺏ ﺑﺮ ﻣﻲﮔﺮﺩﺩ‪ِ﴿ :‬يَ‬
‫ﻧﻌﺒﺪ«‪ .‬ﮔﻮﻳﻲ ﻣﺴﻴﺮ ﺭﺍ ﻃﻲ ﻛﺮﺩﻩ؛ ﻭ ﺑﻪ ﺣﻀﻮﺭ ﺧﺪﺍﻭﻧﺪ ﺭﺳﻴﺪﻩﺍﻳﻢ؛ ﻭ ﻣـﺎ ﻋـﺎﻟﻤﻴﻦ ﺩﺭ ﻣﻮﺿـﻊ‬
‫� ‪.﴾٥‬‬ ‫اك � َ ۡس َتع ُ‬
‫ﺧﻄﺎﺏ ﺑﺎ ﺭﺏ ﺧﻮﺩ ﻣﻲﮔﻮﻳﻴﻢ‪﴿ :‬يَّاكَ �َعۡبُدُ �يَّ َ‬
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‫ﺑﺮﺭﺳﻲ ﻗﺎﻋﺪﻩﻱ ﺣﺼﺮ ﺩﺭ ﺇﻳﺎﻙ ﻧﻌﺒﺪ‬

‫اك � َ ۡس َتع ُ‬
‫�‪ ﴾٥‬ﺟﻠﻮ ﺍﻧﺪﺍﺧﺘ ِ‬ ‫ﺑﺮﺧﻲ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﺭ ﴿يَّاكَ �َعۡبُدُ �يَّ َ‬
‫ﻦ ﺿﻤﺎﻳﺮ ﺑﺮﺍﻱ ﺣﺼﺮ‬ ‫ِ‬
‫ﺍﺳﺖ؛ ﻳﻌﻨﻲ‪» :‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻲﻛﻨﻴﻢ؛ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﻮ ﻛﻤﻚ ﻣﻲﺧﻮﺍﻫﻴﻢ«‪ .‬ﺑﺎﻳﺴﺖ ﮔﻔﺖ‪:‬‬
‫ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺑﺮﺍﻱ ﺑﺮﺧﻲ ﻣﻔﺴﺮﺍﻥ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻼﻏﺖ‪ ،‬ﺩﺷﻮﺍﺭﻱ ﭘﺪﻳـﺪ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ‪ .‬ﺍﮔـﺮ‬
‫ﭘﻴﺶﺍﻧﺪﺍﺧﺘﻦ ﺿﻤﻴﺮ‪ ،‬ﻫﻤﻴﺸﻪ ﺑﺮﺍﻱ ﺣﺼﺮ ﻣﻲﺑﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﺍﻳﻦ ﺍﺷـﻜﺎﻝ ﭘﺪﻳـﺪ ﻧﻤـﻲﺁﻣـﺪ؛ ﭼـﻮﻥ‬
‫ﻫﺮﺟﺎ ﻭﺍژﺓ ﺍﺯ ﺟﺎﻱ ﺧﻮﺩ ﭘﻴﺶ ﺍﻧﺪﺍﺧﺘﻪ ﻣﻲﺷﺪ‪ ،‬ﻣﻲﮔﻔﺘﻴﻢ ﺑﺮﺍﻱ ﺣﺼﺮ ﺍﺳﺖ؛ ﺍﻣﺎ ﺟﻠﻮ ﺍﻧﺪﺍﺧﺘﻦِ‬
‫ﻳﻜﻲ ﺍﺯ ﻣﺘﻌﻠﻘﺎﺕ ﻓﻌﻞ ﺑﺮ ﺧﻮﺩ ﻓﻌﻞ‪ ،‬ﻫﻤﻴﺸﻪ ﺑﺮﺍﻱ ﺣﺼﺮ ﻧﻴﺴﺖ‪:‬‬
‫ُ َ‬ ‫ۡ‬
‫﴿َم ِ ّمَا َر َزق َ� ُٰه ۡم يُنفِقون ]اﺒﻟﻘﺮة‪» .[٣ :‬ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺭﻭﺯﻱﺷﺎﻥ ﻛﺮﺩﻩﺍﻳﻢ‪ ،‬ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻧﻴﺴﺖ ﻛﻪ ﺗﻨﻬﺎ ﺍﺯ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ؛ ﺯﻳـﺮﺍ‬
‫ﻣﮕﺮ ﭼﻴﺰﻱ ﺟﺰ ﺭﻭﺯﻱ ﺧﺪﺍ ﻫﺴﺖ ﻛﻪ ﮔﻤﺎﻥ ﺍﻧﻔﺎﻕ ﺍﺯ ﺁﻥ ﺑﺸﻮﺩ‪ ،‬ﺗﺎ ﺑﻔﺮﻣﺎﻳـﺪ ﻛـﻪ ﺗﻨﻬـﺎ ﺍﺯ ﺍﻳـﻦ‬
‫ﺍﻧﻔﺎﻕ ﻣﻲﻛﻨﻨﺪ؛ ﻧﻪ ﺍﺯ ﺁﻥ؟‬
‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏﻫﺎﻱ ﺑﻼﻏﻲ ﺩﻳﺪﻩ ﻧﺸﺪﻩ‪ ،‬ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﻭﻗﺘﻲ ﺟﻤﻠﻪﻫﺎﻳﻲ ﻳﺎ ﻛﻼﻣـﻲ‬
‫ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻭ ﺍﺟﺰﺍﻱ ﻣﺘﻌﺪﺩﻱ‪ ،‬ﻣﺎﻧﻨـﺪ‪ :‬ﻓﻌـﻞ ﻭ ﻣﺘﻌﻠﻘـﺎﺗﻲ‪ ،‬ﻣﺎﻧﻨـﺪ ﻣﻔﻌـﻮﻝ ﻭ ﻗﻴـﺪ ﻭ‬
‫ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻭ‪ ...‬ﺩﺍﺭﺩ‪ ،‬ﺗﺮﺗﻴﺐ ﻗﺮﺍﺭﮔﺮﻓﺘﻦ ﺁﻥﻫﺎ ﺩﺭ ﺟﻤﻠﻪ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻫﺮ‬
‫ﻛﺪﺍﻡ ﻣﻬﻢﺗﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺁﺧﺮ ﻛﻼﻡ ﺟﺎﻱ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ؛ ﺩﺭﺳﺖ ﺧﻼﻑ ﺁﻧﭽﻪ ﺩﺭ ﻋﻠـﻢ ﻣﻌـﺎﻧﻲ‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ ﻣﻬﻢ ﺍﺳﺖ ﺩﺭ ﺁﻏﺎﺯ ﻛﻼﻡ ﻳﺎ ﺟﻤﻠﻪ ﻣﻲﺁﻳﺪ؛ ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻗﺎﻋـﺪﻩ ﻋﻠـﻢ ﻣﻌـﺎﻧﻲ‬
 ‫َمۡدُ �ِِ َر ّب ۡٱل َ� ٰلَم َ‬
‫� ‪ ﴾٢‬ﻛﻪ ﮔﻔﺘـﻴﻢ‬
‫ّ‬
‫ﻫﻢ ﺩﺭ ﺑﺮﺧﻲ ﻣﻮﺍﺭﺩ ﺻﺪﻕ ﻣﻲﻛﻨﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺩﺭ ﴿�ۡ َ‬
‫ِ‬ ‫ِ‬
‫ﭼﺮﺍ ﺍﻟﺤﻤﺪ ﭘﻴﺶ ﺍﺯ ﷲ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺩﺭ ﺟﺎﻫﺎﻱ ﻭﻳﮋﺓ ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ؛ ﺍﻣﺎ ﻧﻜﺘـﺔ‬
‫ﻛﻪ ﻣﺎ ﺩﺭ ﺻﺪﺩ ﺑﻴﺎﻥ ﺁﻥ ﻫﺴﺘﻴﻢ‪ ،‬ﺑﻪ ﻭﺍﺑﺴﺘﻪﻫﺎﻱ ﻓﻌﻞ ﻳﺎ ﻭﺍﺑﺴﺘﺔ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩﺵ ﺑﺮ ﻣﻲﮔـﺮﺩﺩ‬
‫ﻛﻪ ﻫﺮﻛﺪﺍﻡ ﻣﻬﻢ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﭘﺎﻳﺎﻥ ﻛﻼﻡ ﻣﻲﺁﻳﺪ؛ ﻭ ﺑﻘﻴﻪ ﮔﻮﻳﻲ ﺯﻣﻴﻨﻪﺳﺎﺯ ﻭ ﻣﻘﺼﻮﺩ ﺑﺎﻟﺘﺒﻊ ﻫﺴﺘﻨﺪ؛‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ‪» :‬ﺭﺃﻳﺖ ﻓﻼﻧﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻋﲆ ﺳﻄﺢ ﺑﻴﺘﻪ« ﺍﻳﻨﺠـﺎ ﺑـﺮ »ﺳـﻄﺢ ﺑﻴﺘـﻪ«‬
‫ﺗﺄﻛﻴﺪ ﺷﺪﻩ؛ ﻭ ﺑﺪﻳﻦﮔﻮﻧﻪ ﺗﺮﺟﻤﻪ ﻣﻲﺷﻮﺩ‪ :‬ﺩﺭ ﺑﺎﻡ ﺧﺎﻧﻪﺍﺵ ﺍﻭ ﺭﺍ ﺩﻳﺪﻡ‪ .‬ﺩﺭ ﺯﺑﺎﻥﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻭ‬
‫ﻛﺮﺩﻱ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﻟﺤﻦ ﺑﻪ ﮔﻮﻧﺔ ﻋﻮﺽ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻫﻤﻴﺖ »ﺳﻄﺢ ﺑﻴﺘﻪ« ﺭﺍ ﺟﻠـﻮﻩ ﺩﻫـﺪ؛ ﻳـﺎ‬
‫ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ‪» :‬ﺭﺃﻳﺖ ﻋﲆ ﺳﻄﺢ ﻓﻼﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻃﺎﺋﺮﺍ« ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﻃﺎﺋﺮ ﻣﻬﻢ ﺍﺳﺖ‪.‬‬
‫ُ َ‬ ‫ۡ‬ ‫ّ َ َ‬
‫ُقِيمُونَ ٱلصَلوٰ ة َم ِ ّمَا َر َزق َ� ُٰه ۡم يُنفِقـون ‪ (1 )﴾٣‬ﻛـﻪ‬
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‫ﻫﻤﭽﻨﻴﻦ‪َِّ﴿ :‬ينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَ�‬

‫ﺍﻳﻨﺠﺎ »ﻳﻨﻔﻘﻮﻥ« ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻣﻲﻓﺮﻣﻮﺩ‪» :‬ﻭﻳﻨﻔﻘﻮﻥ ﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ« ﻣﻬﻢ »ﳑﺎ ﺭﺯﻗﻨـﺎﻫﻢ« ﺑﻮﺩ؛ ﻧﻪ‬
‫»ﻳﻨﻔﻘﻮﻥ«‪ .‬ﻭ ﭼﻨﻴﻦ ﻣﻌﻨﺎ ﻣﻲﺩﺍﺩ‪» :‬ﺍﺯ ﺁﻧﻪ ﻣﺎ ﺭﻭﺯﻱﺷﺎﻥ ﺩﺍﺩﻩﺍﻳﻢ‪ ،‬ﺍﻧﻔـﺎﻕ ﻣـﻲﻛﻨﻨـﺪ«‪ .‬ﺍﻣـﺎ ﭼﻨـﻴﻦ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦﻫﺎﻳﻲ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﻏﻴﺐ ﺩﺍﺭﻧﺪ؛ ﻭ ﺍﻗﺎﻣﺔ ﻧﻤـﺎﺯ ﻣـﻲﻛﻨﻨـﺪ؛‬
‫ﻳﻌﻨﻲ ﻣﻬﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺒﻴﻨﻴﻢ ﺩﺭ ﺑﺎﺭﺓ ﺁﻧﭽﻪ ﻣﺎ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩﺍﻳﻢ‪ ،‬ﭼـﻪ ﻣﻮﺿـﻌﻲ ﺩﺍﺭﻧـﺪ‪ .‬ﺁﻧﮕـﺎﻩ‬
‫ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪» :‬ﻳﻨﻔﻘـﻮﻥ« ﻳﻌﻨـﻲ ﺁﻧـﺎﻥ ﺍﺯ ﺁﻧﭽـﻪ ﺭﻭﺯﻱﺷـﺎﻥ ﺩﺍﺩﻩﺍﻳـﻢ‪ ،‬ﺍﻧﻔـﺎﻕ ﻣـﻲﻛﻨﻨـﺪ‪ .‬ﭘـﺲ‬
‫ﻣﻮﺿﻊﺷﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﻭﺯﻱ ﻛﻪ ﻣﺎ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩﺍﻳـﻢ‪ ،‬ﺍﻧﻔـﺎﻕ ﺍﺳـﺖ؛ )ﻧـﻪ ﭼﻴـﺰﻱ ﺩﻳﮕـﺮ ﻣﺎﻧﻨـﺪ‪:‬‬
‫ﺍﺳﺮﺍﻑ ﻭ ﺗﺒﺬﻳﺮ(‪.‬‬
‫ﺷﺎﻳﺪ ﭘﺮﺳﻴﺪﻩ ﺷﻮﺩ‪ :‬ﭘﺲ ﭼﻪ ﺯﻣـﺎﻥ‪ ،‬ﭘﻴﺸـﻲﮔـﺮﻓﺘﻦ ﺑـﺮﺍﻱ ﺣﺼـﺮ ﺍﺳـﺖ؟ ﭘﺎﺳـﺦ‪ :‬ﺯﻣـﺎﻧﻲ‬
‫ﭘﻴﺸﻲﮔﺮﻓﺘﻦ ﻭﺍﺑﺴﺘﺔ ﺑﺮ ﻫﺴﺘﺔ ﺍﺻﻠﻲﺍﺵ – ﺑﺮﺍﻱ ﻣﺜﺎﻝ‪ :‬ﻣﻔﻌﻮﻟﻲ ﺑـﺮ ﻓﻌـﻞﺍﺵ – ﺑـﺮﺍﻱ ﺣﺼـﺮ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﻭﺍﺑﺴﺘﻪ‪ ،‬ﻧﻈﺮ ﻭ ﺗﻮﺟﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺟـﺎﻱ ﺍﺻـﻠﻲ ﻭﺍﺑﺴـﺘﻪ – ﺑـﺎ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻫﻤﻴﺘﻲﻛﻪ ﺩﺍﺭﺩ – ﭘﺲ ﺍﺯ ﻫﺴﺘﺔ ﺍﺻﻠﻲ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ – ﺗﻨﻬـﺎ – ﺩﺭ ﺍﻳـﻦ ﺻـﻮﺭﺕ‪،‬‬
‫ﺍﮔﺮ ﭘﻴﺶﮔﺮﻓﺘﻦ ﺭﺥ ﺩﺍﺩ‪ ،‬ﺑﺮﺍﻱ ﺣﺼﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﺜﺎﻝ ﺩﻗﺖ ﻛﻨﻴﺪ‪» :‬ﺭﺃﻳﺖ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ‬

‫‪» -1‬ﺁﻥ ﻛﺴﺎﻧﻲﻛﻪ ﺑﻪ ﻏﻴﺐ ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻧﺪ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺑﺮ ﭘﺎ ﻣﻲﺩﺍﺭﻧـﺪ ﻭ ﺍﺯ ﺁﻧﭽـﻪ ﺭﻭﺯﻱﺷـﺎﻥ ﺩﺍﺩﻩﺍﻳـﻢ ﺍﻧﻔـﺎﻕ‬
‫ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫ﻓﻼﻧﺎ ﻋﲆ ﺳﻄﺢ ﺑﻴﺘـﻪ«‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ‪» ،‬ﺳﻄﺢ ﺑﻴﺘﻪ« ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﮔﻔﺘﻪ ﻣﻲﺷـﺪ‪» :‬ﻋـﲆ ﺳـﻄﺢ‬
‫ﺑﻴﺘﻪ ﺭﺃﻳﺖ ﻓﻼﻧﺎ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ« ﺣﺼﺮ ﺭﺥ ﺩﺍﺩﻩ ﺑﻮﺩ؛ ﭘﺲ ﭘﻴﺶﮔﺮﻓﺘﻦ ﻭﺍﺑﺴـﺘﻪ – ﺗﻨﻬـﺎ – ﺯﻣـﺎﻧﻲ‬
‫ﺑﺮﺍﻱ ﺣﺼﺮ ﺍﺳﺖ ﻛﻪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺑﺎﺷﺪ؛ ﻭ ﺩﺭ ﺁﺧﺮ ﻛﻼﻡ ﺑﻴﺎﻳﺪ‪ .‬ﺍﮔﺮ ﺟـﺎﻱ ﺍﺻـﻠﻲﺍﺵ ﭘـﺲ ﺍﺯ‬
‫ﻫﺴﺘﺔ ﺍﺻﻠﻲ؛ ﻭ ﺍﺳﻠﻮﺏ ﻛﻼﻡ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﺩﻻﻟﺖ ﻧﺪﺍﺷﺖ‪ ،‬ﺩﻳﮕﺮ ﭘﻴﺶ ﺍﻧﺪﺍﺧﺘﻦﺍﺵ ﺑﺮﺍﻱ ﺣﺼﺮ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫ﺍﮔﺮ ﺑﻪ ﺟﺎﻱ »ﺇﻳﺎﻙ ﻧﻌﺒﺪ« ﮔﻔﺘﻪ ﻣﻲﺷﺪ‪» :‬ﻧﻌﺒﺪﻙ« ﺍﻳﻦ ﻣﻬﻢ ﺑﻮﺩ ﻛﻪ – ﺗﻨﻬﺎ – ﺧﺪﺍﻭﻧﺪ – ﻛﻪ‬
‫ﺑﻪ ﺳﺒﺐ ﻣﻬﻢﺑﻮﺩﻥ ﺩﺭ ﺁﺧﺮ ﺟﻤﻠﻪ ﺁﻭﺭﺩﻩ ﻣﻲﺷﺪ – ﺑﻨﺪﮔﻲ ﺷﻮﺩ؛ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﻣﻬـﻢ‬
‫ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﻮﺩ ﻛﻪ ﭘﻴﺸﻲ ﮔﺮﻓﺘﻦﺍﺵ ﺑﺮﺍﻱ ﺣﺼﺮ ﺑﻮﺩ؛ ﺍﻣﺎ ﺟﻮ‪ ‬ﻛﻼﻡ ﻭ ﺯﻣﻴﻨﺔ ﻛﻪ ﺍﻳﻦ‬
‫ﺁﻳﺎﺕ ﺩﺭ ﺁﻥ ﻫﺴﺖ‪ ،‬ﺍﻳﻦ ﺭﺍ ﻧﻤﻲﺭﺳﺎﻧﺪ ﻛﻪ ﻣﻌﻨﺎﻫﺎﻳﻲ ﺟﺰ ﺍﻳﻦ ﻣﺪ ﻧﻈﺮ ﺑﺎﺷﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﮔﻤﺎﻥ‬
‫ﺯﺩﻩ ﺷﻮﺩ ﺑﻨﺪﮔﻲ ﺩﻳﮕﺮﻱ ﻫﻢ ﺑﻨﺪﮔﻲ ﻣﻲﺷﻮﺩ؛ ﻳﺎ ﻣﻘﺼﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻧﺒﻮﺩﻩ‪ ،‬ﺗﺎ ﺑﻌـﺪ ﮔﻔﺘـﻪ ﺷـﻮﺩ‪:‬‬
‫ﻣﻬﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺗﻮ ﺭﺍ ﻋﺒﺎﺩﺕ ﻣﻲﻛﻨﻴﻢ؛ ﻧﻪ ﻛﺴﻲ ﺩﻳﮕﺮ ﺭﺍ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺳﻮﺭﺓ ﺣﻤـﺪ ﭘـﺲ ﺍﺯ‬
‫ﺑﻴﺎﻥ ﺭﺑﻮﺑﻴﺖ ﺧﺪﺍ‪ ،‬ﮔﻮﻳﻲ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﺍﻛﻨﻮﻥ ﺑﺮﺧﻮﺭﺩ ﺷﻤﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﺏ ﭼﻴﺴﺖ؟ ﻭ ﺩﺭ ﭘﺎﺳـﺦ‬
‫ّ َ َ‬
‫اك � ۡع ُب ُد ‪ /‬ﺗﻮ ﺭﺍ ﺑﻨﺪﮔﻲ ﻣﻲﻛﻨﻴﻢ؛ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺑﺮﺍﻱ ﺣﺼﺮ ﺑﺎﺷﺪ )ﺗﻨﻬـﺎ ﺗـﻮ ﺭﺍ‬ ‫ﺍﻧﺴﺎﻥ ﻣﻲﮔﻮﻳﺪ‪ِ :‬يَ‬
‫ﺑﻨﺪﮔﻲ ﻣﻲﻛﻨﻴﻢ(‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺧﻮﺭﺩ ﻣﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﻮ‪ ،‬ﺑﻨﺪﮔﻲﺍﺳﺖ؛ ﻧﻪ ﺍﻣﺮﻱ ﺩﻳﮕﺮ )ﺗﻮ ﺭﺍ – ﺗﻨﻬـﺎ –‬
‫ﺑﻨﺪﮔﻲ ﻣﻲﻛﻨﻴﻢ؛ ﻧﻪ ﭼﻴﺰﻱ ﺩﻳﮕﺮ( ﻭ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣﻲﺧﻮﺍﻫﻴﻢ‪.‬‬

‫ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﻛﺪﺍﻡ ﺍﺳﺖ؟‬

‫ﺩﺭ ﭼﻨﺪ ﺁﻳﺔ ﻧﺨﺴﺖ ﺳﻮﺭﺓ ﺣﻤﺪ‪ ،‬ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﺭﻭﺷﻦ ﺷﺪ‪ .‬ﺍﻛﻨﻮﻥ ﺑﻨﺪﻩ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﭘﺮﻭﺭﺩﮔﺎﺭ‬
‫ﻭ ﺩﺭ ﺣﺎﻝ ﮔﻔﺖ ﻭ ﮔﻮ ﺑﺎ ﺍﻭﺳﺖ؛ ﻭ ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮ ﻋﺎﻟَﻤﻴﻦ )ﺍﻧﺴﺎﻥﻫﺎ( ﺭﺍ –‬
‫ﻛﻪ ﺗﺎ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ ﺑﻨﺪﮔﻲ ﺭﺳﻴﺪﻩﺍﻧﺪ – ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺍﺯ ﺍﻳﻦ ﭘﺲ ﻧﻴﺰ ﺳﺎﻟﻚ ﺍﻳﻦ ﺭﺍﻩ ﺷﻮﻧﺪ‪:‬‬
‫يم ‪ (1 )﴾٦‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻮﺿﻴﺤﺎﺕ ﻛﺎﻓﻲ ﺩﺍﺩﻩ ﺷﺪ‪ .‬ﺗﻨﻬﺎ ﺍﻳﻦ ﭘﺮﺳﺶ‬ ‫ٱهدِنَا ٱلصّ ِ َ� َٰط ٱل ۡ ُم ۡس َت ِق َ‬
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‫ۡ‬
‫﴿‬
‫يم ‪ ﴾٦‬ﺧﻮﺩ ﻣﻬﺘﺪﻱ ﻧﻴﺴﺖ؟ ﭘﺲ‬ ‫ٱهدِنَا ٱلصّ ِ َ� َٰط ٱل ۡ ُم ۡس َت ِق َ‬
‫ۡ‬
‫ﻣﻲﻣﺎﻧﺪ‪ :‬ﻣﮕﺮ ﻛﺴﻲﻛﻪ ﻣﻲﮔﻮﻳﺪ‪﴿ :‬‬
‫»ﺇﻫﺪﻧﺎ« ﭼﻪ ﻣﻌﻨﺎﻳﻲ ﺩﺍﺭﺩ؟‬

‫‪ » -1‬ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻛﻦ«‪.‬‬

‫ﻃﺮﺡ ﺍﻳﻦ ﭘﺮﺳﺶ ﺑﺮ ﺍﺛﺮ ﺑﻲﺗﻮﺟﻬﻲﺳﺖ‪ .‬ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﺍﻣﺮﻱ ﻧﻴﺴﺖ ﻛﻪ ﻳﻚ ﻟﺤﻈﻪ ﺍﻧﺠـﺎﻡ‬
‫ﮔﻴﺮﺩ؛ ﻭ ﺑﻌﺪ ﺗﻤﺎﻡ ﺷﻮﺩ‪ .‬ﺍﻧﺴﺎﻥ ﻟﺤﻈﻪ ﺑﻪ ﻟﺤﻈﻪ ﻧﻴﺎﺯﻣﻨﺪ‪ ‬ﻫﺪﺍﻳﺖ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﻛﺴـﻲﻛـﻪ ﺑـﻪ ﺭﺍﻩ‬
‫ﺑﻨﺪﮔﻲ ﻭﺍﺭﺩ ﺷﺪﻩ‪ ،‬ﻫﺮﮔﺎﻡ ﻛﻮﭼﻚ ﺑﻨﺪﮔﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﻣﻲﺩﺍﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﻣﻬﺘﺪﻱ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﺍﻧﺴـﺎﻧﻲ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﻣﺆﻣﻦ ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﺑﻪ ﻛﺞﺭﺍﻫﻪ ﺑﻴﻔﺘﺪ‪ .‬ﭼﻮﻥ ﻫﺮ ﻟﺤﻈﻪ ﻭ ﻫﺮ ﺭﻭﺯ‪ ،‬ﻣﺴﺎﻳﻞ ﺟﺪﻳﺪﻱ ﺑﺮﺍﻱ‬
‫ﻣﺆﻣﻦ ﭘﻴﺶ ﻣﻲﺁﻳﺪ؛ ﻭ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻫﺮ ﻣﻮﺿﻮﻉ‪ ،‬ﻣﻮﺿـﻊِ ﺩﺭﺳـﺖ ﭼﻴﺴـﺖ؟ ﺍﻳـﻦ ﻛـﺎﺭ ﺁﺳـﺎﻧﻲ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺲ ﻫﺪﺍﻳﺖﺧﻮﺍﺳﺘﻦ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ‪ ،‬ﻛﺴﻲﻛﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﺭﺳـﻴﺪﻩ‪ ،‬ﺍﺯ ﺍﻳـﻦ ﭘـﺲ‬
‫ﻫﻢ ﺩﺭ ﻫﺮ ﮔﺎﻣﻲ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﺳﺘﮕﻴﺮﻱ ﻛﻨﺪ‪ .‬ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫َ‬ ‫ّ َ َ َ ُ اْ َ َ‬
‫ِينا �َ ۡهد َِ� َّ ُه ۡم ُس ُبل َنا ۚ﴾ ]اﻟﻌﻨﻜﺒﻮت‪.[٦٩ :‬‬ ‫﴿َٱ�َِين � ٰهدو �‬
‫»ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ]ﺭﺍﻩ[ ﻣﺎ ﻛﻮﺷﻴﺪﻧﺪ‪ ،‬ﺭﺍﻩﻫﺎﻳﻤﺎﻥ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﻧﺸﺎﻥ ﻣﻲﺩﻫﻴﻢ«‪.‬‬
‫ﻛﺴﻲﻛﻪ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﻣﺠﺎﻫﺪﺕ ﻛﺮﺩﻩ – ﺑﻪ ﻳﻘﻴﻦ – ﺩﺭ ﺭﺍﻩ ﺭﺍﺳﺖ ﮔﺎﻡ ﺑﺮ ﻣـﻲﺩﺍﺭﺩ‪ ،‬ﭘـﺲ‬
‫َ‬ ‫ﭼﺮﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ّ ََ ﴿ :‬‬
‫هۡدِ�َنَ ُه ۡم ُس ُبل َنا﴾‪.‬‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺑﺨﺶ ﺁﻳﻪ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺧﺪﺍﻭﻧـﺪ ﺍﺯ ﺍﻳـﻦ ﭘـﺲ ﺩﺭ ﺷـﺎﺧﻪﻫـﺎﻱ ﮔﻮﻧـﺎﮔﻮﻥ‬
‫ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻭ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻱ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻥ ﺑﺎ ﺧـﺪﺍ ﻭ ﻣـﺮﺩﻡ ﻭ ﻧﻌﻤـﺖﻫـﺎﻱ ﺧـﺪﺍ ﻭ ﻧﻈـﺎﻡ‬
‫ﺳﻴﺎﺳﻲ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ‪ ،‬ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨﺪ) ‪.(1‬‬
‫‪F30‬‬

‫ﺩﺭ ﺍﺩﺍﻣﻪ‪ ،‬ﻧﻤﺎﺯﮔﺰﺍﺭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺧﻮﺍﻫﺪ ﺑﻪ ﺭﺍﻫﻲ ﻫﺪﺍﻳﺖ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﻧﻌﻤﺖ ﻣﻲﺭﺳﺪ؛ ﻭ‬
‫ّ َ ََۡۡ َ َ َ‬
‫ت عل ۡي ِه ۡم﴾ »ﺭﺍﻩ ﻛﺴﺎﻧﻲﻛﻪ ﺑﻪ ﺁﻧﺎﻥ ﺍﻧﻌﺎﻡ ﻛﺮﺩﺓ«‪.‬‬ ‫َِٰطَ ٱ�َِين ��عم‬ ‫ﻣﻲﮔﻮﻳﺪ‪� ﴿ :‬‬
‫ﻧﻌﻤﺖﺩﺍﺩﻩﺷﺪﮔﺎﻥ ﭼﻬﺎﺭ ﮔﺮﻭﻩﺍﻧﺪ‪» :‬ﺍﻧﺒﻴﺎء ﻭ ﺻﺪﻳﻘﺎﻥ ﻭ ﺷﻬﺪﺍء ﻭ ﺻﺎﻟﺤﺎﻥ«‪.‬‬
‫هَدَآءِ وَٱ ّ‬
‫ل�َ ٰلِح َ‬ ‫ّ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫وْ‬
‫�ۚ﴾‬ ‫ِ‬ ‫ ٱ�َُّ عَلَيۡهِم مّنَ ٱ�َّب ِ ِ ۧ‬
‫� وَٱلصِّدِّيقِ�َ وَٱلشُّ‬ ‫عَ ٱ�َِّينَ �َ�ۡعَم‬ ‫﴿ �َٰٓ�ِكَ م‬
‫]اﻟنﺴﺎء ‪.[٦٩ :‬‬
‫»ﻛﺴﺎﻧﻲﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻧﺎﻥ ﺍﻧﻌﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ )ﺍﺯ( ﭘﻴﺎﻣﺒﺮﺍﻥ‪ ،‬ﺻﺪﻳﻘﺎﻥ‪ ،‬ﺷﻬﺪﺍ ﻭ ﺻﺎﻟﺤﺎﻥ«‪.‬‬

‫َ‬ ‫َ‬ ‫ّ‬

‫ِين � ۡ� َع ۡم َ‬ ‫َ‬ ‫َ‬
‫ِين � ۡ� َع ۡم َ‬‫ّ‬
‫ـت َعل ۡـي ِه ۡم﴾ ﻫـﺪﺍﻳﺖﺷـﺎﻥ‬ ‫ت َعل ۡيه ۡم﴾‪ :‬ﺯﻣﺎﻧﻲﻛﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺧﻮﺍﻫﺪ‪ ،‬ﺑﻪ ﺭﺍﻩ ﴿�َ َ‬
‫ِ‬
‫‪﴿ -1‬صِ َٰطَ ٱ�َ َ‬
‫ِيـن َ� ۡ� َع ۡم َ‬
‫ـت َعلَ ۡ‬
‫ـي ِه ۡم﴾‬ ‫ﻛﻨﺪ‪ ،‬ﻧﺎ ﺁﺷﻜﺎﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﺮﺍﻧﺠﺎﻡ ﻭ ﻧﻬﺎﻳﺖ‪ ‬ﻧﻌﻤﺖ ﺑﺮﺳـﺎﻧﺪ؛ ﻭ ﴿ ّ�َ َ‬

‫ﭼﻬﺎﺭ ﮔﺮﻭﻩ ﺍﻧﺪ‪.‬‬

‫ﻣﺆﻣﻦ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺭﺍﻫﺶ ﺭﺍ ﺑﺎ ﺁﻧﺎﻥ ﻳﻜﻲ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﻪ ﺁﻧﺎﻥ ﻣﻲﭘﻴﻮﻧﺪﺩ‪ .‬ﻧﻤﻲﺗﻮﺍﻧﺪ ﭘﻴﺎﻣﺒﺮ ﺷـﻮﺩ‬
‫– ﭼﻮﻥ ﻧﺒﻮﺕ ﻛﺴﺒﻲ ﻧﻴﺴﺖ –‪ ،‬ﺍﻣﺎ ﺁﻥ ﺳﻪ ﺭﺗﺒﺔ ﺩﻳﮕﺮ ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻧﻲﺍﻧﺪ؛ ﻭ ﺑﻪ ﻫﻤﺖ ﺍﻧﺴـﺎﻥ‬
‫ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ ﻛﻪ ﺻﺪﻳﻖ ﺷﻮﺩ؛ ﻳﻌﻨﻲ ﺳﺮﺍﺳﺮ ﺯﻧﺪﮔﻴﺶ ﺑـﺮ ﺻـﺪﻕ ﻭ ﺭﺍﺳـﺘﻲ ﺩﺭ ﺑﻨـﺪﮔﻲ ﺧـﺪﺍ‬
‫ﺑﺎﺷﺪ‪ .‬ﺷﻬﻴﺪ ﺷﻮﺩ؛ ﻳﻌﻨﻲ ﺯﻧﺪﮔﻴﺶ ﮔﻮﺍﻩ‪ ‬ﺣﻘﺎﻧﻴﺖ ﺩﻳﻦ ﺧﺪﺍ ﺑﺎﺷﺪ؛ ﻭ ﮔﻮﺍﻩ ﺑﺎﺷـﺪ ﺑـﺮ ﺍﻳـﻦ ﻛـﻪ‬
‫ﺍﻟﻮﻫﻴﺖ ﺗﻨﻬﺎ ﺍﺯ ﺁﻥ ﺧﺪﺍﺳﺖ؛ ﻧﻪ ﻛﺴﻲ ﺩﻳﮕﺮ؛ ﻭ ﺻﺎﻟﺢ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﺑﺎﺷﺪ؛ ﭘﺲ ﺍﻳﻦ ﭼﻬﺎﺭ ﮔـﺮﻭﻩ‬
‫ََۡۡ َ َ َ‬
‫ت عل ۡي ِه ۡم﴾ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻣﻨﻌﻢ ﻋﻠﻴﻪ ﴿��عم‬
‫َ‬ ‫ََ‬ ‫َ ۡ َۡ ۡ ُ‬
‫وب عل ۡي ِه ۡم َو�‬
‫� ٱلمغض ِ‬ ‫ﺑﻪ ﺭﺍﻩ ﻛﺴﺎﻧﻲﻛﻪ ﺑﺮ ﺁﻧﺎﻥ ﺍﻧﻌﺎﻡ ﻛﺮﺩﺓ ﻣﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻦ‪ِ �﴿ :‬‬
‫ِ� ‪ ﴾٧‬ﻛﻪ ﺍﻳﻦﻫﺎ ﻧﻪ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻫﺴﺘﻨﺪ؛ ﻧﻪ ﺿﺎﻟﻴﻦ؛ ﻳﻌﻨﻲ ﻧﻪ ﺍﻳﻦ ﻳﻜﻲ؛ ﻧﻪ ﺁﻥ‬ ‫لضَآلّ َ‬
‫ّ‬

‫ِ� ‪ ،﴾٧‬ﺯﺍﺋﺪ ﻣﻲﮔﻮﻳﻨﺪ‪،‬‬ ‫ ٱلضَآلّ َ‬

‫ّ‬
‫ﻳﻜﻲ‪ .‬ﺩﺭ ﺍﺻﻄﻼﺡ )ﻋﻠﻢ ﻧﺤﻮ( ﺑﻪ »ﻻ«ﻱ ﻣﻮﺟﻮﺩ ﺩﺭ ﴿َ� َ‬
‫ﻣﻨﻈﻮﺭ ﺍﺯ ﺯﺍﺋﺪ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﻣﻌﻨﺎ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﻣﻌﻨﺎ ﻧﻘﺶ ﺍﺳﺎﺳﻲ ﺩﺍﺭﺩ؛ ﻳﻌﻨﻲ ﺍﮔﺮ‬
‫ ٱلضَآلّ َ‬
‫ّ‬ ‫ۡم‬
‫ِ� ‪﴾٧‬؛ ﻳﻌﻨﻲ ﻛﺴﺎﻧﻲﻛﻪ ﺑﻪ‬ ‫»ﻻ« ﻧﺒﺎﺷﺪ؛ ﻭ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ِۡ�َ﴿ :‬ٱل َغۡضُوبِ عَلَيۡهِمۡ وَ� َ‬
‫ﺁﻧﺎﻥ ﺍﻧﻌﺎﻡ ﻛﺮﺩﺓ ﻣﺠﻤﻮﻉ ﺍﻳﻦ ﺩﻭ ﮔﺮﻭﻩ ﻧﻴﺴﺘﻨﺪ؛ ﺍﻣﺎ ﺍﻳﻦ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﻧﺒﺎﺷﺪ‪ ،‬ﻧﻔﻲ ﻧﻤﻲﺷﻮﺩ؛‬
‫ﻭﻟﻲ ﺯﻣﺎﻥ ﻛﻪ »ﻻ« ﺍﻓﺰﻭﺩﻩ ﺷﻮﺩ‪ ،‬ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ ﻧﻪ ﺍﻳﻨﺎﻥ ﻫﺴﺘﻨﺪ؛ ﻭ ﻧﻪ ﺁﻧﺎﻥ‪.‬‬
‫***‬

‫ﺑﺮﺩﺍﺷﺘﻲ ﺍﺟﻤﺎﻟﻲ ﺍﺯ ﺳﻮﺭﻩﻱ ﺣﻤﺪ‬

‫ﺩﺭ ﺁﻏﺎﺯ ﺑﺎﻳﺴﺖ ﻳﺎﺩ ﺁﻭﺭﻱ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﺳﻮﺭﻩ ﻣﺘﻦ ﻗـﺮﺁﻥ ﺍﺳـﺖ؛ ﻭ ﺍﻧﺴـﺎﻥ ﻫـﺮ ﺭﻭﺯ ﺑﺎﻳـﺪ‬
‫ﻫﻔﺪﻩ ﺑﺎﺭ ﺁﻥ ﺭﺍ ﺑﺨﻮﺍﻧﺪ؛ ﻳﺎ – ﺩﺳﺖ ﻛﻢ – ﺍﺯ ﺍﻣﺎﻡ ﺟﻤﺎﻋﺖ ﺑﺸﻨﻮﺩ – ﺑﻨﺎ ﺑﻪ ﺭﺃﻱ ﻣﺠﺘﻬﺪﺍﻧﻲﻛـﻪ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﺩﺭ ﻧﻤﺎﺯﻫﺎﻱ ﺟﻬﺮﻱ‪ ،‬ﻗﺮﺍﺋﺖ‪ ‬ﺍﻣﺎﻡ ﻛﺎﻓﻲﺳﺖ؛ ﺍﻣﺎ ﺍﻳﻦ ﺭﺃﻱ ﻛﻪ ﻧﻪ ﺧﻮﺩ ﺑﺨﻮﺍﻧـﺪ ﻭ ﻧـﻪ‬
‫ﺍﺯ ﺩﻳﮕﺮﻱ ﺑﺸﻨﻮﺩ‪ ،‬ﺩﻳﺪﮔﺎﻩ ﺑﺮﺧﻲ ﺍﻣﺎﻣـﺎﻥ ﺍﺳـﺖ؛ ﻭ ﭘـﺬﻳﺮﺵ ﺁﻥ ﺩﺷـﻮﺍﺭ‪ .‬ﺁﺭﻱ‪ ،‬ﻣـﺆﻣﻦ ﺭﻭﺯﻱ‬
‫ﻫﻔﺪﻩ ﺑﺎﺭ ﺍﻳﻦ ﻣﺘﻦ ﻗﺮﺁﻥ ﻭ ﺧﻼﺻﺔ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﻗﻠﺐ ﻭ ﺭﻭﺍﻧﺶ ﻣﻲﮔﺬﺭﺍﻧـﺪ‪ ،‬ﺗـﺎ ﻧﺴـﺒﺖ ﺑـﻪ ﺁﻥ‬
‫ﺷﻨﺎﺧﺖ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ؛ ﻭ ﺩﺭ ﻭﻱ ﺑﻪ ﺧﺼﻠﺖ ﺗﺒﺪﻳﻞ ﺷﻮﺩ‪ .‬ﻫﻨﮕﺎﻣﻲﻛـﻪ ﺑـﻪ ﺧﺼـﻠﺖ ﺗﺒـﺪﻳﻞ‬
‫ﺷﺪ؛ ﻭ ﺟﺰﻭ ﺷﺨﺼﻴﺖ ﻭﻱ ﮔﺸﺖ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﺛﺮ ﺁﻥ ﻳﻌﻨﻲ ﺑﻨﺪﮔﻲ ﺩﺭ ﺯﻧﺪﮔﻲ ﭘﺪﻳﺪﺍﺭ ﻣـﻲﺷـﻮﺩ؛ ﻭ‬
‫ﺩﻳﻦ ﺩﺭ ﺯﻧﺪﮔﻲﻳﺶ ﺗﺤﻘﻖ ﻣﻲﻳﺎﺑﺪ؛ ﻳﻌﻨﻲ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺭ ﺍﻭ ﺷﻨﺎﺧﺖ ﭘﺪﻳـﺪ ﺁﻳـﺪ؛ ﺳـﭙﺲ ﺑـﻪ‬
‫ﺻﻮﺭﺕ‪ ‬ﺧﺼﻠﺖ ﺩﺭﺁﻳﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺁﻥ ﺩﺭ ﺯﻧﺪﮔﻲ ﺑﻪ ﺻﻮﺭﺕ ﻋﻤﻠﻲ ﺁﺷﻜﺎﺭ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺑﻪ ﺫﻫﻦﺁﻭﺭﺩﻥ ﺍﻳﻦ ﺗﻔﺴﻴﺮﻫﺎ ﺩﺭ ﻧﻤﺎﺯ ﺩﺷﻮﺍﺭ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺍﻧﺴـﺎﻥ ﺑﺘﻮﺍﻧـﺪ‬
‫ﺑﻲﺩﺭﻧﮓ‪ ،‬ﻣﻌﻨﺎ ﻭ ﻣﻔﻬﻮﻣﻲ ﺍﺯ ﺳﻮﺭﺓ ﺣﻤﺪ ﺑﺮﺩﺍﺷﺖ ﻛﻨﺪ؛ ﻭ ﺑﮕﺬﺭﺩ‪ ،‬ﺧﻼﺻﺔ ﻣﻌﻨـﺎﻱ ﺁﻥ ﭼﻨـﻴﻦ‬
‫ﺍﺳﺖ‪:‬‬
‫ﻧﻤﺎﺯﮔﺰﺍﺭ ﺩﺭ ﺁﻏﺎﺯ ﻣﻲﺧﻮﺍﻫﺪ ﺭﺍﻩ ﮔـﺬﺭ ﺍﺯ ﺍﻳـﻦ ﺳـﻮﺭﻩ ﻭ ﻣﻌـﺎﻧﻲ ﻭ ﻣﻔـﺎﻫﻴﻢ ﺑـﺰﺭگ ﺁﻥ ﺭﺍ‬
‫ﺑﭙﻴﻤﺎﻳﺪ – ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺑﻨﺪﮔﻲ ﻣﺎﻧﻨﺪ ﺭﺍﻫﻲﺳﺖ ﻛﻪ ﺑﺎﻳﺴﺖ ﭘﻴﻤﻮﺩ – ﻫﻨﮕﺎﻡﭘﻴﻤﻮﺩﻥ ﺭﺍﻩ‬
‫ﺑﻲﺩﺭﻧﮓ ﺑﻪ ﺫﻫﻨﺶ ﺧﻄﻮﺭ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺎﻳﺪ ﺍﻣﻜﺎﻧﺎﺗﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻭ ﻣﻮﺍﻧﻊ ﻣﻮﺟﻮﺩ ﺩﻭﺭ ﺷـﻮﺩ‪.‬‬
‫ﭘﺲ ﺑﺎ ﮔﻔﺘﻦ‪» :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟـﺮﺣﻴﻢ« ﺑﻲﺩﺭﻧﮓ ﻣﻲﺗﻮﺍﻧﺪ ﮔﻤﺎﻥ ﻛﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻣﻜﺎﻧﺎﺕ ﺭﺍ‬
‫ﺁﻣﺎﺩﻩ ﻣﻲﺳﺎﺯﺩ ﻭ ﻣﻮﺍﻧﻊ ﺭﺍ ﺑﺮﻣﻲﺩﺍﺭﺩ‪ .‬ﻫﻨﮕﺎﻣﻲﻛـﻪ ﻭﺍﺭﺩ ﺳـﻮﺭﻩ ﻣـﻲﺷـﻮﺩ‪ ،‬ﺑـﺎ ﺑـﺮ ﺯﺑـﺎﻥﺁﻭﺭﺩﻥِ‬
‫»ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ« ﺳﭙﺎﺱﮔﺬﺍﺭﻱ ﻛﻮﺗﺎﻫﻲ ﺑﻪ ﺟﺎ ﻣﻲﺁﻭﺭﺩ؛ ﭼﻮﻥ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻣﻌـﺎﻧﻲ ﺭﺍ ﺑـﻪ‬
‫ﺗﻔﺼﻴﻞ ﺑﺮﺭﺳﻲ ﻛﻨﺪ؛ ﻭ ﺑﻪ ﺫﻫﻦ ﺁﻭﺭﺩ؛ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﻣﻌـﺎﻧﻲ ﺭﺍ ﭼﻨـﺎﻥ ﺩﺭ ﺫﻫـﻨﺶ ﺗﻜـﺮﺍﺭ ﻛـﺮﺩﻩ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﺯﻭﺩ ﻣﺠﺴﻢ ﺷﻮﻧﺪ‪.‬‬
‫ﮔﻔﺘﻴﻢ ﻣﻴﺎﻥ ﻣﻌﺎﻧﻲ ﺭﺏ ﻭ ﺑﺮﺧﻮﺭﺩ ﺍﻧﺴﺎﻥ ﺑﺎ ﺁﻥ ﻧﻮﻋﻲ ﺗﻘﺎﺑﻞ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؛ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﺎﻡﻫـﺎ‬
‫ﻭ ﺻﻔﺎﺕ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺑﺮﺧﻮﺭﺩﻱ ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﻫﺮ ﺍﺳﻢ ﻳﺎ ﺻﻔﺘﻲ ﮔﺮﻓﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﺑﻌﺪ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ّ‬
‫ٱلرَحِي ِم ‪ ﴾٣‬ﻫﺮﮔﻮﻧﻪ ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺩﻭﺭﺷﺪﻥ ﻣﻮﺍﻧـﻊ ﺭﺍ – ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ‬ ‫﴿رَّ�‬
‫ﺑﺮﺍﻱ ﺭﺷﺪﺵ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩ – ﺗﺼﻮﺭ ﻣﻲﻧﻤﺎﻳﺪ‪ٰ �َ ﴿ .‬ل ِ َ ۡ ّ‬
‫ِك يو ِم ٱ� ِ‬
‫ِين ‪ ﴾٤‬ﺳﭙﺲ ﺑﻪ ﺍﻳﻦ ﻣـﻲﺭﺳـﺪ‬
‫ﻛﻪ ﺯﻳﺮ ﻛﻨﺘﺮﻝ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ؛ ﻭ ﺭﻭﺯﻱ ﺑﻪ ﻛﺮﺩﺍﺭ ﺍﻭ ﺭﺳﻴﺪﮔﻲ ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﻴﻨﺪﻳﺸﺪ ﻛـﻪ‬
‫ﺁﻳﺎ ﺍﺯ ﺍﻣﻜﺎﻧﺎﺕ ﻣﻮﺟﻮﺩ – ﻛﻪ ﻣﻈﻬﺮ ﺭﺣﻤﺖ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ – ﺑﺮﺍﻱ ﺗﺰﻛﻴﻪ‪ ،‬ﺑﻬﺮﻩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ؛‬
‫ﻳﺎ ﻧﻪ‪ .‬ﺑﻴﻨﻴﺪ ﭼﻘﺪﺭ ﺍﻳﻦ ﻣﻌﺎﻧﻲ ﻣﺮﺗﺐ ﻭ ﺑﻪ ﻫﻢ ﭘﻴﻮﺳﺘﻪﺍﻧﺪ‪ .‬ﭼﻮﻥ ﺑﻪ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪ‪ ،‬ﮔﻤﺎﻥ ﻣﻲﻛﻨـﺪ‪:‬‬
‫ﭘﺲ ﺭﻭﺯﻱ ﻫﻢ ﺍﺯ ﻣﻦ ﺑﺎﺯﺧﻮﺍﺳﺖ ﻣﻲﺷﻮﺩ ﻛﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﻣﻈـﺎﻫﺮ ﺭﺣﻤـﺖ ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺘﻔﺎﺩﻩ‬
‫ﻛﺮﺩﻩﺍﻡ‪.‬‬
 ‫اك � َ ۡس َتع ُ‬
‫� ‪ (1 )﴾٥‬ﻳﻌﻨﻲ ﺩﺳﺘﻮﺭﺍﺗﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺑـﺎﺭﺓ ﭼﮕﻮﻧـﻪ ﺗﺰﻛﻴـﻪﺷـﺪﻥ‬ ‫﴿يَّاكَ �َعۡبُدُ �يَّ َ‬
‫ِ‬ ‫‪F31‬‬

‫ﺻﺎﺩﺭ ﻛﺮﺩﺓ‪ ،‬ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍ ﺍﻃﺎﺕ ﻣﻲﻛﻨﻢ؛ ﺯﻳﺮﺍ ﭼﮕﻮﻧﮕﻲ ﺑـﻪ ﻛـﺎﺭﮔﺮﻓﺘﻦِ ﺁﻥ ﺍﻣﻜﺎﻧـﺎﺕ ﺭﺍ ﺍﺯ‬
‫ﻣﻦ ﻣﻲﺧﻮﺍﻫﻲ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺴﻴﺎﺭ ﺳﺮﻳﻊ ﺑﻪ ﺫﻫﻦ ﺧﻄﻮﺭ ﻣﻲﻛﻨـﺪ‪ :‬ﭼﮕﻮﻧـﻪ ﺍﻳـﻦ ﻛـﺎﺭ ﺭﺍ ﺑﻜـﻨﻢ؟‬
‫ﭼﻮﻥ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺑﻪ ﺁﻣﺎﺩﻩﺳﺎﺯﻱ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺩﻭﺭﻛﺮﺩﻥ ﻣﻮﺍﻧﻊ ﻧﻴﺎﺯ ﺍﺳﺖ ﻛـﻪ ﺗﻨﻬـﺎ ﺧﺪﺍﻭﻧـﺪ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﺁﻥﻫﺎ ﺭﺍ ﺗﺄﻣﻴﻦ ﻛﻨﺪ‪ .‬ﭘﺲ ﺑﻲﺩﺭﻧﮓ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣـﻲﻃﻠـﺒﻢ‪﴿ :‬يَّ َ‬
‫ـاك‬
‫� َ ۡس َتع ُ‬
‫�﴾‪.‬‬ ‫ِ‬
‫ﺗﺎ ﺍﻳﻨﺠﺎ‪ ،‬ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﺩﺭ ﻗﻠﺐ ﭘﻴﻤﻮﺩﻩ ﺷﺪ؛ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﻣﺆﻣﻨﺎﻥ ﺭﺍ‬
‫ٱهدِنَا ٱلصّ ِ َ� َٰط ٱل ۡ ُم ۡس َتقِ َ‬
‫يم ‪ (2 )﴾٦‬ﺍﮔﺮ ﻧﻤﺎﺯ ﺑﺎ ﺟﻤﺎﻋﺖ ﺑﺮﮔﺰﺍﺭ ﺷﻮﺩ‪،‬‬
‫‪F32‬‬
‫ۡ‬
‫ﺑﻪ ﺁﻥ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪﴿ :‬‬
‫ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﻣﻨﻈﻮﺭ‪ ،‬ﺟﻤﺎﻋﺖ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺍﺳﺖ؛ ﻭ ﺍﮔﺮ ﺧﻮﺩﺵ ﺗﻨﻬﺎ ﻧﻤﺎﺯ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﺑﺎﺯ ﺑﺎﻳﺪ‬
‫� ‪ ﴾٥‬ﻭ‬ ‫اك � َ ۡس َتع ُ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺟﻤﻊ ﻣﺆﻣﻨﺎﻥ ﺑﺪﺍﻧﺪ؛ ﻳﻌﻨﻲ ﻫﺮﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺁﻳﺎﺕ ﴿يَّاكَ �َعۡبُدُ �يَّ َ‬
‫ِ‬
‫ۡ َ‬
‫﴿ٱهدِنا﴾ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﻫﻤﺔ ﻣﺴﻠﻤﺎﻧﺎﻥِ ﻫﻢﺯﻣﺎﻥِ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻛﻪ‬
‫ﻣﻲﮔﻮﻳﻴﻢ ﻫﻢﺯﻣﺎﻥ‪ ،‬ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﺩﺭ ﺑﺎﺭﺓ ﺁﻧﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ؛ ﺍﻣﺎ ﺩﻳﮕﺮ ﺩﻋﺎﻫﺎﻱ ﮔﺮﻭﻫﻲ‪ ،‬ﻣﺎﻧﻨﺪ‬
‫ﺩﻋﺎﻫﺎﻱ ﺁﻣﺮﺯﺵ ﻭ ﺭﺣﻤﺖ‪ ،‬ﺑﺮﺍﻱ ﻫﻤﺔ ﻣﺆﻣﻨﺎﻥ ﺍﺳﺖ‪.‬‬
‫ٱهدِنَا ٱلصّ ِ َ� َٰط ٱل ۡ ُم ۡس َتقِ َ‬
‫يم ‪ ﴾٦‬ﻣﻲﺗﻮﺍﻧـﺪ ﺭﺍﻩ ﻫﻤـﻮﺍﺭﻱ ﻛـﻪ ﻭﻱ ﺭﺍ ﺑـﻪ‬
‫ۡ‬
‫ﻭﻗﺘﻲ ﻣﻲﮔﻮﻳﺪ‪﴿ :‬‬
‫ﻣﻘﺼﺪ ﻣﻲﺭﺳﺎﻧﺪ‪ ،‬ﺗﺼﻮﺭ ﻛﻨﺪ‪ .‬ﺁﻥ ﺭﺍﻫﻲﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻪ ﺷﺪ‪ .‬ﺭﺍﻩ ﻛﺴﺎﻧﻲﻛﻪ ﺑﻪ ﺁﻧﺎﻥ ﻧﻌﻤﺖ ﺍﺯﺍﻧﻲ‬
‫ّ َ ََۡۡ َ َ َ‬
‫ت عل ۡي ِه ۡم﴾) ‪ (3‬ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺫﻫﻨﺶ ﺗﺼـﻮﺭ ﻛﻨـﺪ ﻛـﻪ ﺑـﻪ ﺁﻥ‬
‫‪F3‬‬ ‫َِٰطَ ٱ�َِين ��عم‬
‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪� ﴿ :‬‬
‫ﺟﻤﻊ ﻣﻲﭘﻴﻮﻧﺪﺩ‪ .‬ﺻﻔﻲ ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺭﺍﺳـﺘﮕﻮﻳﺎﻥ ﻭ ﺷـﻬﻴﺪﺍﻥ ﻭ ﺻـﺎﻟﺤﺎﻥ؛ ﻭ ﺍﻳـﻦ ﺻـﻒ ﺑـﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﭘﺎﻳﺎﻥ ﻣﻲﻳﺎﺑﺪ‪.‬‬
‫ ٱلضَـآلّ َ‬ ‫ّ‬ ‫ََ‬ ‫َ ۡ َۡ ۡ ُ‬
‫ِ�﴾‬ ‫وب عل ۡي ِه ۡم﴾؛ ﻣﻘﺼﻮﺩ ﻧﻪ ﻛﺴﺎﻧﻲﻛﻪ ﻋﻠﻢ ﺑﻲﻋﻤﻞ ﺩﺍﺷﺘﻨﺪ‪َ �َ﴿ .‬‬‫﴿��ِ ٱلمغض ِ‬
‫ِيـن َ� ۡ� َع ۡم َ‬
‫ـت‬ ‫ﻭ ﻧﻪ ﺁﻧﺎﻧﻲﻛﻪ ﺍﺯ ﺩﺍﻧﺶ ﮔﻤﺮﺍﻩ ﻫﺴﺘﻨﺪ ﻭ ﮔﻤﺮﺍﻩ ﻧﻴﺰ ﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺩﻭ ﺩﺭ ﺑﺮﺍﺑـﺮ ﴿ ّ�َ َ‬

‫‪» -1‬ﺗﻨﻬﺎ ﺗﻮ ﺭﺍ ﻣﻲﭘﺮﺳﺘﻴﻢ؛ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﻮ ﻳﺎﺭﻱ ﻣﻲﺟﻮﻳﻴﻢ«‪.‬‬

‫‪ » -2‬ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻛﻦ«‪.‬‬
‫‪ » -3‬ﺭﺍﻩ ﻛﺴﺎﻧﻲﻛﻪ ﺑﺮ ﺁﻧﺎﻥ ﻧﻌﻤﺖ ﺩﺍﺩﻱ«‪.‬‬
 ‫ََ‬
‫عل ۡي ِه ۡم﴾ ﻫﺴﺘﻨﺪ‪ .‬ﺗﺼﻮﺭ ﺍﻳﻦﻫﺎ ﻧﻴﺰ ﺑﻪ ﺻﻮﺭﺕ ﺍﺟﻤﺎﻟﻲ ﺑﺎﻳﺪ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ ﺩﺭ ﺁﺧـﺮ ﺑﺤـﺚ ﻧﻤـﺎﺯ‬
‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻧﻤﺎﺯﻱ ﺑﻲﺗﻮﺟﻪ ﺑـﻪ ﻭﺍژﮔـﺎﻥ ﻭ ﺣﻘـﺎﻳﻖ ﻛـﺮﺩﺍﺭﺵ ﺧﻮﺍﻧـﺪﻩ ﺷـﻮﺩ؛ ﻭ‬
‫ﺑﻲﺧﺸﻮﻉ ﺑﺎﺷﺪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﻧﻤﺎﺯ ﻧﺎﻗﺺ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﺻﻼً ﻧﻤﺎﺯ ﻧﻴﺴﺖ‪ .‬ﻫﻤﺎﻥﮔﻮﻧـﻪ ﻛـﻪ ﺩﺭ ﺑـﺎﺭﺓ‬
‫ﺭﻭﺯﻩ ﮔﻔﺘﻴﻢ‪ :‬ﺍﮔﺮ ﺑﺮﺍﻱ ﺧﺪﺍ ﻧﺒﺎﺷﺪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺍﻋﺘﺼﺎﺏ ﻏﺬﺍ ﻭ ﺭژﻳﻢ ﻏﺬﺍﻳﻲ ﻭ ﺗﻤـﺮﻳﻦ‬
‫ﻧﺨﻮﺭﺩﻥ ﺧﻮﺭﺍﻙ ﻭ ﺍﻳﻦ ﺟﻮﺭ ﭼﻴﺰﻫﺎﺳﺖ؛ ﺍﻣﺎ ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺭﻭﺯﻩ ﺍﺳﺖ‪ .‬ﻧﻤﺎﺯﻱ ﻛﻪ ﻫﻢ ﻛـﻪ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﺎﻳﻖِ ﻛﺮﺩﺍﺭ ﻭ ﻳﺎﺩ ﺧﺪﺍ ﻭ ﺧﺸﻮﻉ ﺩﺭ ﻗﺎﻟﺒﺶ ﻧﺒﺎﺷﺪ‪ ،‬ﻧﻤﺎﺯ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻛـﺎﺭﻱﺳـﺖ‬
‫ﻫﻤﺎﻧﻨﺪ ﻧﻤﺎﺯ‪.‬‬
 ‫ﺑﺮﺭﺳﻲ ﻛﻠﻲ ﻧﻤﺎﺯ‬

‫ﺑﺮﺭﺳﻲ ﻭﺍژﻩﻫﺎﻱ ﭘﺲ ﺍﺯ ﺳﻮﺭﻩ ﺣﻤﺪ‬

‫ﭘﺲ ﺍﺯ ﺗﻮﺿﻴﺢ ﺳﻮﺭﺓ ﺣﻤﺪ ﺑﺎﻳﺪ ﻭﺍژﮔﺎﻥ ﺩﺷﻮﺍﺭﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺗﺸﻬﺪ ﻭ ﺩﻳﮕﺮ ﺫﻛﺮﻫـﺎ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﺗﻮﺿﻴﺢ ﺩﻫﻴﻢ‪ ،‬ﺗﺎ ﺩﺭ ﻣﻴﺎﻥ ﺗﻔﺴﻴﺮِ ﺫﻛﺮﻫﺎ ﻭ ﻭﺭﺩﻫﺎ‪ ،‬ﺗﻮﻗﻒ ﭘﻴﺶ ﻧﻴﺎﻳﺪ‪.‬‬
‫ﺁﻏﺎﺯ ﻧﻤﺎﺯ ﺑﺎ »ﺍﷲ ﺍﻛﱪ« ﺍﺳﺖ‪ .‬ﻭﺍژﺓ »ﺍﻛﱪ« ﻣﻲﺗﻮﺍﻧﺪ ﺻﻔﺖ ﻣﺸﺒﻬﻪ ﻳﺎ ﺍﺳـﻢ ﺗﻔﻀـﻴﻞ ﺑﺎﺷـﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺧﺘﻼﻑ ﻧﻈﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﮔـﺮ ﺻـﻔﺖ ﻣﺸـﺒﻬﻪ ﺑﺎﺷـﺪ‪ ،‬ﻳﻌﻨـﻲ ﺧـﺪﺍ ﻣﺘﺼـﻒ ﺑـﻪ‬
‫ﻛﺒﺮﻳﺎﺳﺖ؛ ﻭ ﺍﮔﺮ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ﺑﺎﺷﺪ‪ ،‬ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﮔﻤﺎﻧﻲ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﮔﻤﺎﻥ ﻛﻨﻴﻢ‬
‫ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺩﺍﺭﺍﻱ ﻛﺒﺮﻳﺎ ﻫﺴﺘﻨﺪ‪ ،‬ﻛﺒﺮﻳﺎﻱ ﺧﺪﺍ ﺑﺰﺭگﺗﺮﻳﻦ ﺍﺳﺖ‪ .‬ﻣﺎﻧﻨﺪ‪ :‬ﺃﺣﻜـﻢ ﺍﻟﺤـﺎﻛﻤﻴﻦ‪ .‬ﺩﺭ‬
‫ﺣﻘﻴﻘﺖ ﺣﺎﻛﻤﻲ ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﺍﻣﺎ ﺍﮔﺮ ﮔﻤﺎﻥ ﻛﻨﻴﻢ ﻛـﻪ ﺣﺎﻛﻤـﺎﻧﻲ ﻫﺴـﺘﻨﺪ‪ ،‬ﺧـﺪﺍ‬
‫ﺃﺣﻜﻢ ﺍﻟﺤﺎﻛﻤﻴﻦ ﺍﺳـﺖ؛ ﻳﻌﻨـﻲ ﺍﻭ ﺣـﺎﻛﻢ ﻭﺍﻗﻌـﻲ ﺍﺳـﺖ؛ ﻳـﺎ »ﺧـﲑ ﺍﻟـﺮﺍﺯﻗﲔ« ﺩﺭ ﺣﻘﻴﻘـﺖ‬
‫ﺭﻭﺯﻱﺩﻫﻨﺪﺓ ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﺍﻣﺎ ﺍﮔﺮ ﮔﻤﺎﻥ ﻛﻨﻴﻢ ﺭﻭﺯﻱﺩﻫﻨﺪﮔﺎﻥ ﺩﻳﮕـﺮﻱ ﻫﺴـﺘﻨﺪ‪،‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﻬﺘﺮﻳﻦ ﺭﻭﺯﻱﺩﻫﻨﺪﻩ ﺍﺳﺖ‪» .‬ﺍﷲ ﺍﻛﱪ« ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﻛﺲ ﺩﻳﮕـﺮﻱ ﻛﺒﺮﻳـﺎﻳﻲ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻓﺮﺽ ﻛﻪ ﭼﻨﻴﻦ ﺑﺎﺷﺪ‪ .‬ﺧﺪﺍ ﺍﻛﺒﺮ ﺍﺳﺖ‪.‬‬
‫ﻳﻜﱪ ﺑﺮﺍﻱ ﺑﺰﺭﮔﻲ ﻣـﺎﺩﻱ‬
‫ﹶﱪ ﹸ ﹸ‬
‫ﻳﻜﱪ ﺍﺳﺖ‪ .‬ﻛ ﹸ ﹶ‬ ‫ﻳﻜﱪ ‪ /‬ﻛ ﹺ ﹶ‬
‫ﹶﱪ ﹶ ﹸ‬ ‫ﹶﱪ ﹸ ﹸ‬
‫ﻭﺍژﺓ ﻛﺒﺮﻳﺎء ﺩﺭ ﺍﺻﻞ ﺍﺯ ﺩﻭ ﺑﺎﺏ ﻛ ﹸ ﹶ‬
‫ﻳﻜﱪ ﺑﺮﺍﻱ ﺑﺰﺭﮔﻲ ﺳﻦ ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ‪ .‬ﺑﺰﺭﮔﻲ ﺑﻪ ﭼﻪ ﻣﻌﻨﺎﺳﺖ؟ ﻫﻨﮕﺎﻣﻲﻛﻪ ﻣﻲﮔـﻮﻳﻴﻢ‪:‬‬ ‫ﻭﻛﹺﹶ‬
‫ﹶﱪ ﹶ ﹸ‬
‫ﺳﻨﮓ ﺑﺰﺭگ ﺍﺳﺖ – ﭼﻮﻥ ﺍﻳﻦ ﻣﻌﺎﻧﻲ ﻧﺴﺒﻲ ﻫﺴﺘﻨﺪ – ﺑـﻪ ﺍﻳـﻦ ﻣﻌﻨﺎﺳـﺖ ﻛـﻪ ﺩﺭ ﻗﻴـﺎﺱ ﺑـﺎ‬
‫ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﺎﻳﻲ ﻣﺎ‪ ،‬ﺑﺰﺭگ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺩﺭ ﺣﻴﻄﺔ ﻗﺪﺭﺕ ﻣﺎ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺳﻨﮓ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ‪.‬‬
‫ﭘﺲ ﺩﺭ ﺑﺰﺭﮔﻲ‪ ،‬ﻧﺎﻣﺤﺪﻭﺩ ﺑﻮﺩﻥ ﻭ ﻓﺮﺍﺗﺮ ﺍﺯ ﺍﺣﺎﻃﻪﺑﻮﺩﻥ‪ ،‬ﮔﻤﺎﻥ ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﻛﺒﺮﻳﺎ – ﻛﻪ ﺑﺮﺗﺮ‬
‫ﺑﻮﺩﻥِ ﻛﺎﻣﻞ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﻣﺤﺪﻭﺩﻳﺘﻲ ﻭ ﺩﻭﺭ ﺑﻮﺩﻥ ﺍﺯ ﻫﺮ ﺍﺣﺎﻃﺔ ﺍﺳﺖ – ﺗﻨﻬـﺎ ﻭﺻـﻒ ﺧﺪﺍﻭﻧـﺪ‬
‫ﺍﺳﺖ‪.‬‬

‫ﺷﻴﻄﺎﻥ ﻭ ﺍﺑﻠﻴﺲ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ .‬ﺃﻋﻮﺫ‪ :‬ﭘﻨﺎﻩ ﻣﻲﺑﺮﻡ‪ .‬ﺷﻴﻄﺎﻥ ﻋﺎﻡ ﺍﺳـﺖ؛ ﻭ ﺑـﺎ ﺍﺑﻠـﻴﺲ ﻓـﺮﻕ‬
‫ﺩﺍﺭﺩ‪ .‬ﺍﺑﻠﻴﺲ ﺍﺳﻢ ﺧﺎﺹ ﺑﺮﺍﻱ ﺷﻴﻄﺎﻥ ﻣﺸﻬﻮﺭ )ﺭﺅﻭﺱ ﺍﻟﺸﻴﺎﻃﻴﻦ( ﺍﺳﺖ‪ .‬ﺷـﻴﻄﺎﻥ ﻳﻌﻨـﻲ ﻫـﺮ‬
‫ﻣﻮﺟﻮﺩ ﻣﻨﺤﺮﻑ ﻭ ﺑﺪﺟﻨﺲ ﻭ ﺑﺪﺍﺧﻼﻕ ﻭ ﺩﻭﺭ ﺍﺯ ﺭﺍﻩ ﺭﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺟﻦﻫﺎ ﻭ ﺍﻧﺴﺎﻥﻫﺎ ﻭ‬
‫ﺩﻳﮕﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻭﺍژﺓ »ﺷﻴﺎﻃﻴﻦ« ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺑﺮﺍﻱ ﺭﻫﺒﺮﺍﻥ ﻳﻬﻮﺩ –‬
‫ﻛﻪ ﺗﻮﺟﻴﻪﻛﻨﻨﺪﮔﺎﻥ ﻣﻨﺎﻓﻘﺎﻥ ﺑﻮﺩﻧﺪ – ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪:‬‬
‫َ َ َ اْ َ َ‬
‫﴿�ذا خل ۡو إ ِ ٰ� ش َ�ٰ ِطين ِ ِه ۡم ]اﺒﻟﻘﺮة‪.[١٤ :‬‬
‫»ﻭ ﭼﻮﻥ ﺑﺎ ﺷﻴﻄﺎﻥﻫﺎ ]ﻭ ﺳﺮﺍﻥِ ﺧﻮﺩ[ ﺧﻠﻮﺕ ﻛﻨﻨﺪ«‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺷﻴﻄﺎﻥ ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻲﺑﺮﺩ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﺳـﺖ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ‬
‫ﻣﺰﺍﺣﻢﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﺩﺭ ﺯﻣﺎﻥِ ﻗﺮﺍﺋﺖ‪ ‬ﺍﻳﻦ ﺳﻮﺭﻩ – ﻛـﻪ ﻣﻬـﻢﺗـﺮﻳﻦ ﻛـﺎﺭ ﺍﺳـﺖ –‬
‫ﺳﻮﺭﻩﺍﺵ ﺑﻴﺎﻳﻨﺪ‪ ،‬ﺍﺯ ﺳﺮ ﺭﺍﻩ ﺑﺮﺩﺍﺭﺩ؛ ﻭ ﺩﻭﺭ ﻧﻤﺎﻳﺪ‪ .‬ﺭﺟﻴﻢ‪ :‬ﺑﻪ ﻣﻌﻨـﺎﻱ ﺭﺍﻧـﺪﻩﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﻭﺍژﺓ‬
‫ﺭِﺟﺎﻡ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﻨﺎﻱ ﺳﻨﮓﺭﻳﺰﻩﻫﺎﻳﻲﺳﺖ ﻛﻪ ﺭﻭﻱ ﮔﻮﺭ ﮔﺬﺍﺷﺘﻪ ﻣـﻲﺷـﻮﺩ‪ .‬ﺳـﭙﺲ – ﺩﺭ‬
‫ﻣﻌﻨﺎﻱ ﻋﺎﻡ – ﺑﺮﺍﻱ ﺳﻨﮓﻫﺎﻳﻲ ﻛﻪ ﻛﺴﻲ ﺭﺍ ﺑﺎ ﺁﻥﻫﺎ ﻣﻲﺯﻧﻨﺪ ﺑﻪ ﻛﺎﺭ ﺭﻓﺖ‪ .‬ﺭ‪‬ﺟﻤ‪‬ﻪ‪ ،‬ﻳﻌﻨـﻲ ﺍﻭ ﺭﺍ‬
‫ﺑﺎ ﺳﻨﮓ ﺯﺩ؛ ﻭ ﺩﻭﺭ ﻛﺮﺩ‪ .‬ﺭ‪‬ﺟِﻴﻢ ﻳﻌﻨﻲ ﺑﺎ ﺳﻨﮓﺯﺩﻩﺷﺪﻩ ﻭ ﺩﻭﺭﻛﺮﺩﻩﺷﺪﻩ ﻭ ﺑﺎ ﺷﻴﻮﺓ ﭘﺮ ﺍﻫﺎﻧﺖ ﺍﺯ‬
‫ﺭﺣﻤﺖ ﺭﺍﻧﺪﻩ ﺷﺪﻩ‪.‬‬

‫ﺗﺴﺒﻴﺢ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻥ ﺑﺎ ﺣﻤﺪ‬

‫ﺗﺴﺒﻴﺢ ﺍﺯ ﺳﺒﺎﺣﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺷﻨﺎ ﻛﺮﺩﻥ‪ ،‬ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺷﻨﺎ ﻛـﺮﺩﻥ ﺣﺮﻛـﺖ ﺗﻨـﺪ ﻭ‬
‫ﺑﻲﻓﺮﺍﺯ ﻭ ﻧﺸﻴﺒﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻓﻌﻞ ﺩﺭ ﺑﺎﺏ ﺗﻔﻌﻴﻞ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ؛ ﻭ ﻣﺘﻌـﺪﻱ ﺍﺳـﺖ‪ .‬ﮔـﻮﻳﻲ‬
‫ﻛﺴﻲﻛﻪ ﺗﺴﺒﻴﺢ ﻣﻲﺷﻮﺩ‪ ،‬ﺑﻪ ﺷﻨﺎ ﻭﺍﺩﺍﺭ ﻣﻲﺷﻮﺩ؛ ﻭ ﺑـﻪ ﺳـﺮﻋﺖ ﺍﺯ ﻣﻮﺿـﻮﻋﻲ ﺩﻭﺭ ﻣـﻲﮔـﺮﺩﺩ‪.‬‬
‫ﺗﺴﺒﻴﺢ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻳﻌﻨﻲ ﺍﻭ ﺭﺍ ﺑﻲﻣﻜﺚ ﺍﺯ ﻫﺮ ﻧﺴﺒﺖ ﻧﺎﺷﺎﻳﺴﺖ ﺩﻭﺭﻛﺮﺩﻥ‪.‬‬
‫ﺗﺴﺒﻴﺢ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﻳﻜـﻲ ﺍﺯ ﺁﻓﺮﻳـﺪﻩﻫـﺎﻱ ﺧﺪﺍﻭﻧـﺪ ﻧﻘـﺺ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﭼﻮﻥ ﺁﻓﺮﻳﺪﺓ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺯﺑﺎﻥ ﺣﺎﻝ ﻣـﻲﮔﻮﻳـﺪ ﻛـﻪ ﺁﻓﺮﻳﻨﻨـﺪﺓ ﻣـﻦ ﻧـﺎﻗﺺ‬
‫ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﻣﻦ ﻛﻪ ﺁﻓﺮﻳﺪﻩ ﻭ ﺳﺎﺧﺘﺔ ﺍﻭ ﻫﺴﺘﻢ‪ ،‬ﻧﺎﻗﺺ ﻫﺴﺘﻢ‪ .‬ﺍﻏﻠﺐ ﺑﺮ ﭘﺎﻳﻪ ﺳﺎﺧﺘﻪ ﺷﺪﻩﻫﺎ‪ ،‬ﺩﺭ‬
‫ﺑﺎﺭﺓ ﺳﺎﺯﻧﺪﮔﺎﻥﺷﺎﻥ ﺣﻜﻢ ﺻﺎﺩﺭ ﻣﻲﺷﻮﺩ؛ ﺑـﺮﺍﻱ ﻧﻤﻮﻧـﻪ‪ ،‬ﺍﮔـﺮ ﺿـﺒﻂ ﺻـﻮﺗﻲ ﺧـﻮﺏ ﺑﺎﺷـﺪ‪،‬‬
‫ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺳﺎﺯﻧﺪﻩﺍﺵ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩ ﻣـﺎﻫﺮ ﺑـﻮﺩﻩ ﺍﺳـﺖ؛ ﻭ ﺍﮔـﺮ ﺧـﻮﺏ ﻧﺒﺎﺷـﺪ‪ ،‬ﻣـﻲﮔـﻮﻳﻴﻢ‪:‬‬
‫ﻧﺎﺷﻲﺳﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﺁﻓﺮﻳﺪﺓ ﺩﺭ ﻧﻘﺺ ﺑﻤﺎﻧﺪ؛ ﺩﺭ ﺣـﺎﻟﻲﻛـﻪ ﺍﺳـﺘﻌﺪﺍﺩ ﺭﻓـﺘﻦ ﺍﺯ ﺁﻥ ﺣﺎﻟـﺖ ﺑـﻪ‬
‫ﺩﺭﺟﺎﺕ‪ ‬ﺑﺎﻻﺗﺮﻱ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺍﻳـﻦ ﺻـﻮﺭﺕ ﻭﺟـﻮﺩ ﻧﻘـﺺ ﺩﺭ ﺁﻥ ﺁﻓﺮﻳـﺪﻩ ﺑـﻪ ﻣﻌﻨـﺎﻱ‬
‫ﻧﺴﺒﺖ ﺩﺍﺩﻥِ ﻧﻘﺺ ﺑﻪ ﺁﻓﺮﻳﻨﻨﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻳﻌﻨﻲ ﺩﻭﺭﻛﺮﺩﻥِ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻧﻘﺺ؛ ﺍﻟﺒﺘﻪ‬
‫ﻣﺤﺎﻝ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﺘﻮﺍﻧﻴﻢ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺍﺯ ﭼﻴﺰﻱ ﺩﻭﺭ ﻛﻨﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺩ ﺁﻓﺮﻳﺪﻩ ﺍﺯ ﻧﻘﺎﻳﺺ ﻓـﺮﺍﺭ‬
‫ﻣﻲﻛﻨﺪ؛ ﺯﻳﺮﺍ ﺍﻳﻦ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻛﻪ ﻧﻘﺎﻳﺺ ﺩﺭ ﺍﻭ ﺟﻠﻮﻩﮔﺮ ﻣﻲﺷـﻮﺩ؛ ﻭ ﺍﮔـﺮ ﺁﻥ ﻧﻘـﺎﻳﺺ ﺩﺭ ﺍﻭ‬
‫ﺑﺎﻗﻲ ﺑﻤﺎﻧﺪ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻱ ﻧﺴﺒﺖﺩﺍﺩﻥِ ﻧﻘﺺ ﺑﻪ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﭘﺲ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﻣﻲﺗﻮﺍﻧـﺪ‪ ،‬ﺧـﻮﺩ ﺩﺭ ﻣﺴـﻴﺮ‬
‫ﺗﻜﺎﻣﻞ ﺣﺮﻛﺖ ﻛﻨﺪ؛ ﻭ ﺍﺯ ﻧﻘﺎﻳﺺ ﺩﻭﺭ ﺷﻮﺩ؛ ﺍﻟﺒﺘﻪ ﭼﻮﻥ ﺁﻓﺮﻳﺪﻩ ﻣﺤﺪﻭﺩ ﺍﺳﺖ‪ ،‬ﺷﺎﻳﺪ ﺑﻪ ﺟـﺎﻳﻲ‬
‫ﺑﺮﺳﺪ ﻛﻪ ﺩﻳﮕﺮ ﺗﻮﺍﻧﺎﻳﻲ ﺣﺮﻛﺖ ﺩﺭ ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻭﻟﻲ ﺍﻳﻦ ﺣﺎﻟﺖ ﺑﻪ ﻣﻌﻨﺎﻱ‬
‫ﻧﺴﺒﺖﺩﺍﺩﻥ ﻧﻘﺺ ﺑﺮﺍﻱ ﺁﻓﺮﻳﺪﮔﺎﺭ ﻧﻴﺴﺖ؛ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻧـﺪ ﺗﺤﻤـﻞ ﻛﻨـﺪ‪.‬‬
‫ﺯﻣﺎﻧﻲ ﻧﻘﺺ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﻫﻨﻮﺯ ﺗﺤﻤﻞ ﺭﻓﺘﻦ ﺑﻪ ﺑﺎﻻﺗﺮ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ؛ ﺍﻣـﺎ ﻛﻮﺗـﺎﻫﻲ‬
‫ﻛﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ :‬ﭼﺮﺍ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪﻩ‪ ،‬ﺍﻳـﻦ ﺍﻧﺴـﺎﻥ ﻣﺴـﺘﻌﺪ ﺭﺍ ﺑـﺎﻻﺗﺮ ﻧﺒـﺮﺩﻩ‬
‫ﺍﺳﺖ؟ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺴﺒﺖ ﻧﻘﺺ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﻣﻌﻨـﺎﻱ ﺗﺴـﺒﻴﺢ‬
‫ﺁﻓﺮﻳﺪﮔﺎﺭ‪ ،‬ﺩﻭﺭﺷﺪﻥ ﺁﻓﺮﻳﺪﻩ ﺍﺯ ﻧﻘﺺ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؛ ﻳﻌﻨﻲ ﻫﻤﺎﻥ ﻛﺎﺭﻱﻛﻪ ﺍﻧﺴﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫـﺪ؛‬
‫ﻭ ﺍﺯ ﻧﻘﺺ ﺑﻪ ﺳﻮﻱ ﻛﻤﺎﻝ ﻣﻲﺭﻭﺩ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺍﺯ ﻧﺴﺒﺖ ﻧﻘـﺺ ﺩﻭﺭ ﻣـﻲﻛﻨـﺪ‪ .‬ﺑـﺪﻳﻦ ﺳـﺒﺐ‬
‫ﺗﺴﺒﻴﺢ ﺑﺮ ﻫﻤﺔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻡ ﺍﺳﺖ‪:‬‬
‫ۡءٍ إِ َّ � ُ َس ّب ُح َ‬
‫� ۡم ِده ِۦ ]اﻹﺮﺳاء‪.[٤٤ :‬‬ ‫ِ‬
‫ِ ِ‬ ‫﴿ن مّن �َ �‬
‫»ﻭ ﻫﻴﭻ ﭼﻴﺰﻱ ﻧﻴﺴﺖ‪ ،‬ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺑﺎ ﺳﺘﺎﻳﺶِ ﺍﻭ ﺗﺴﺒﻴﺢ ﻣﻲﮔﻮﻳﺪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ ﺟﻨﺒﺶﺍﻧﺪ؛ ﻭ ﻣﻮﺟﻮﺩﻱ ﻧﻴﺴﺖ ﻛـﻪ ﺩﺭﺑﺎﻳﺴـﺘﺪ؛ ﻭ ﺳـﺎﻛﻦ ﺑﺎﺷـﺪ؛‬
‫ﺍﻟﺒﺘﻪ ﺍﻧﺲ ﻭ ﺟﻦ ﺩﺭ ﺑﺨﺶ ﺍﺧﺘﻴﺎﺭﻱﺷﺎﻥ ﻣﻲﺍﻳﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﻧﺴﺒﺖ ﻧﻘـﺺ ﺑـﻪ ﺧـﻮﺩ‬
‫ﺁﻥﻫﺎ ﺑﺮﻣﻲﮔﺮﺩﺩ؛ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻥﻫﺎ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺩﻩ ﺍﺳﺖ؛ ﻭ ﺁﻧﭽـﻪ ﻧﺸـﺎﻧﺔ ﺍﻗﺘـﺪﺍﺭ ﻭ‬
‫ﻛﻤﺎﻝ ﺍﻭ ﺑﺎﺷﺪ‪ ،‬ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺳﺖ؛ ﻭﻟﻲ ﺍﻧﺲ ﻭ ﺟﻦ ﺧﻮﺩ ﻧﻤﻲﺧﻮﺍﻫﻨﺪ ﺑﻪ ﺳﻮﻱ ﻛﻤﺎﻝ ﺣﺮﻛـﺖ‬
‫ﻛﻨﻨﺪ؛ ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺁﻧﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺍﻧﺠﺎﻡ ﻛﺎﺭﻱ ﻧﻤﻲﻛﻨﺪ‪.‬‬
‫ﭘﺲ ﺣﺮﻛﺖ‪ ‬ﻫﺮ ﺁﻓﺮﻳﺪﺓ ﺍﺯ ﻧﻘﻄﺔ ﻧﻘﺺ ﺑﻪ ﻧﻘﻄﺔ ﻛﻤﺎﻝ‪ ،‬ﺗﺴﺒﻴﺢ ﺍﺳﺖ‪ .‬ﺯﻣـﺎﻧﻲﻛـﻪ ﺑـﻪ ﻣﺮﺗﺒـﺔ‬
‫ﺑﺎﻻﺗﺮ ﺍﺯ ﻣﺮﺗﺒﺔ ﭘﻴﺸﻴﻦ ﺭﺳﻴﺪ‪ ،‬ﺑﺎ ﺯﺑﺎﻥ ﺣﺎﻝ ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺁﻓﺮﻳﻨﻨـﺪﺓ ﻣـﻦ ﻛﺎﻣـﻞ ﺍﺳـﺖ ﻛـﻪ ﺍﻳـﻦ‬
‫ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﻛﻤﺎﻝ ﺭﺍ ﺑﻪ ﻣﻦ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﻛﻤﺎﻝ ﺳﺎﺧﺘﻪﺷﺪﻩ ﺍﺯ ﻛﻤﺎﻝِ ﺳﺎﺯﻧﺪﻩ ﻧﺸـﺎﻥ ﺩﺍﺭﺩ‪.‬‬
‫ﻭ ﺍﻳﻦ ﺩﺭﺟﻪ ﺍﺯ ﻛﻤﺎﻝ ﻛﻪ ﺑﻪ ﺁﻥ ﺭﺳﻴﺪﻩ ﺣﻤﺪ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺭﺳﻴﺪﻥِ ﻭﻱ ﺑﻪ ﻛﻤﺎﻝ ﺑﻌـﺪﻱ ﺣﻤـﺪ‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ؛ ﻭ ﺍﻳﻦ ﺩﺭﺟﻪ ﻧﻴﺰ ﻧﺴﺒﺖ ﺑﻪ ﺩﺭﺟﺔ ﺑﺎﻻﺗﺮ ﻧﻘﺺ ﺍﺳﺖ‪ .‬ﭘﺲ ﺩﺭ ﺁﻥ ﻣﺮﺣﻠﻪ ﻧﻴﺰ ﻧﺒﺎﻳﺪ‬
‫ﺑﺎﻳﺴﺘﺪ‪ ،‬ﺑﻠﻜﻪ ﺗﺎ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺎﻳﺪ ﺑﻪ ﺳﻮﻱ ﻛﻤﺎﻝ ﺣﺮﻛﺖ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺍﺯ ﺍﻳـﻦ ﻣﺮﺣﻠـﻪ ﻧﻴـﺰ ﺑﮕـﺬﺭﺩ‪،‬‬
‫ﺣﺮﻛﺖ ﻭﻱ ﺗﺴﺒﻴﺢ ﺍﺳﺖ؛ ﻭ ﺭﺳﻴﺪﻥ ﺍﻭ ﺑﻪ ﻣﺮﺗﺒﺔ ﺑﺎﻻﺗﺮ ﺣﻤـﺪ ﺧﻮﺍﻫـﺪ ﺑـﻮﺩ‪ .‬ﻫﻤـﻴﻦﮔﻮﻧـﻪ ﺗـﺎ‬
‫ﺟﺎﻳﻲ ﻣﻲﺭﻭﺩ ﻛﻪ ﺩﺭ ﺩﺍﻧﺶ ﺧﺪﺍﺳﺖ‪ .‬ﭘﺲ ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ‪ ،‬ﺣﺮﻛـﺖ‪ ‬ﭘﻴﻮﺳـﺘﻪ ﻭ ﻫﻤﻴﺸـﮕﻲ ﺍﺯ‬
‫ﻧﻘﺺ ﺑﻪ ﺳﻮﻱ ﻛﻤﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﺟﻤﻠـﻪ‪ :‬ﻋﻘﻴـﺪﻩ ﻭ ﻧﮕـﺎﻩ ﻭ ﺷـﻨﻴﺪﻥ ﻭ ﻗﻠـﺐ ﻭ‪...‬‬
‫ﺗﺴﺒﻴﺢ ﺑﮕﻮﻳﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ‪ ،‬ﻫﺮ ﺭﻭﺯ ﻛﻪ ﺑﻴﺸﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺩﺍﻧﺶ ﺩﻳﺪﺍﺭﻱ ﻭ ﺷﻨﻴﺪﺍﺭﻱ ﻭ ﻗﻠﺒـﻲ ﺑـﻪ‬
‫ﺩﺳﺖ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺗﺴﺒﻴﺢ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺴﺒﻴﺢ ﺩﺭ ﻗﻠﺐ ﺑﻪ ﺍﻳﻦﮔﻮﻧﻪ ﺍﺳـﺖ ﻛـﻪ ﻫـﺮ ﺭﻭﺯ‬
‫ﺑﻴﺸﺘﺮ ﺍﺯ ﺭﻏﺐ ﻭ ﺭﻫﺐ ﺟﺰ ﺧﺪﺍ ﺗﺨﻠﻴﻪ ﺷﻮﺩ؛ ﻭ ﺭﻏﺐ ﻭ ﺭﻫـﺐ ﺧـﺪﺍ ﺩﺭ ﺁﻥ ﺗﻘﻮﻳـﺖ ﮔـﺮﺩﺩ‪.‬‬
‫ﺗﺴﺒﻴﺢ ﺑﺎ ﺯﺑﺎﻥ ﺑﻪ ﺍﻳﻦﮔﻮﻧﻪ ﺍﺳﺖ ﻛﻪ ﺯﺑﺎﻧﺶ ﻫﺮ ﺭﻭﺯ ﺑﻴﺸﺘﺮ ﺑﻪ ﺳﺘﺎﻳﺶ ﺧﺪﺍﻭﻧﺪ ﻣﻘﻴﺪ ﺷـﻮﺩ؛ ﻭ‬
‫ﺍﺯ ﺫﻛﺮ ﻭ ﻗﺪﺭﺩﺍﻧﻲ ﺟﺰ ﺍﻭ ﻭ ﺩﺭ ﻏﻴﺮ ﺍﺭﺗﺒﺎﻁ ﺑـﺎ ﺍﻭ ﺭﻫـﺎﻳﻲ ﻳﺎﺑـﺪ؛ ﺍﻟﺒﺘـﻪ ﻗـﺪﺭﺩﺍﻧﻲ ﺍﺯ ﻣـﺆﻣﻦ ﻭ‬
‫ﺍﻳﻤﺎﻥﺩﺍﺭﺍﻥ ﺑﻪ ﺧﺪﺍ ﻫﻤﺎﻥ ﻗﺪﺭﺩﺍﻧﻲ ﺍﺯ ﺧﺪﺍﺳﺖ؛ ﺑﻪ ﺷﺮﻃﻲﻛﻪ ﺍﺯ ﺭﻭﻱ ﺗﻮﺟﻪ ﺑﺎﺷﺪ؛ ﻭ ﻫـﺮ ﺭﻭﺯ‬
‫ﺑﻴﺸﺘﺮ ﺩﺭ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﺑﻤﺎﻧﺪ؛ ﭘﺲ ﻣﻲﺑﻴﻨـﻴﻢ ﻛـﻪ ﺗﺴـﺒﻴﺢ ﻭ ﺣﻤـﺪ ﻫﻤـﺔ ﺯﻧـﺪﮔﻲﺳـﺖ؛ ﻭ ﺍﻳـﻦ‬
‫ﺗﺴﺒﻴﺤﻲﻛﻪ ﺑﻪ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ ﻣﻲﺷﻮﺩ ﺑﺎﺯﮔﻮﻛﻨﻨﺪﺓ ﺗﺴﺒﻴﺢ ﺍﺻﻠﻲﺳـﺖ‪ ،‬ﻧـﻪ ﺁﻥ ﻛـﻪ ﻫﻤـﺔ ﺗﺴـﺒﻴﺢ‬
‫ﺑﺎﺷﺪ‪ .‬ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﺣﻤﺪ ﻛﻪ ﺳﺘﺎﻳﺶ ﺑﺎ ﺯﺑﺎﻥ ﺑﺎﻳﺪ ﺍﺻﻼﺡ ﺩﺭ ﺭﻓﺘﺎﺭ ﺭﺍ ﻧﻴﺰ ﻫﻤﺮﺍﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﺗﺤﻴﺎﺕ‬
‫ﺗﺤﻴﺎﺕ ﺟﻤﻊ ﺗﺤﻴﺔ ﺍﺳﺖ؛ ﻣﺼﺪﺭ ﺑﺎﺏ ﺗﻔﻌﻴﻞ؛ ﻣﺎﻧﻨﺪ ﺗﺒﺼﺮﻩ ﻭ ﺗﺠﺮﺑﻪ ﻭ ﺩﻳﮕﺮ ﻣﺼﺪﺭﻫﺎﻳﻴﻲ‬
‫ﻛﻪ ﺑﺮ ﻭﺯﻥ ﺗَﻔﻌ‪‬ﻠَﻪ ﺍﺳﺖ‪» .‬ﺗﺤﻴﺔ« ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﻨﺎﻱ ﺯﻧﺪﻩﮔﺮﺩﺍﻧﻴﺪﻥ ﺍﺳﺖ‪» .‬ﺣﻴﺎﻩ‪ ‬ﺍﷲ« ﻳﻌﻨﻲ ﺧﺪﺍ‬
‫ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﺷﻮﺩ‪ ،‬ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﺩﻳﮕﺮﻱ ﺭﺍ ﺗﺤﻴﺖ ﻛﻨﺪ؛‬
‫ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩﻛﻨﻨﺪﻩ ﻧﻴﺴﺖ‪ ،‬ﻣﻌﻨﺎﻱ »ﺯﻧﺪﻩ ﺑﺎﺩ« ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ‪ .‬ﺣﻴﺎﻩ‪ ‬ﻓﻼﻥ؛ ﻳﻌﻨﻲ ﻓـﻼﻥ ﻛـﺲ‬
‫ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍﺳﺖ ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﻛﻨﺪ‪ .‬ﭼـﻮﻥ ﺍﺻـﻄﻼﺡ ﺯﻧـﺪﻩ ﺑـﺎﺩ ﺩﺭ ﻋـﺮﻑ ﺑـﺮﺍﻱ ﺗﻌﻈـﻴﻢ ﻭ‬
‫ﺑﺰﺭﮔﺪﺍﺷﺖ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻌﻨﺎﻱ ﺑﺰﺭﮔﺪﺍﺷﺖ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﮔﺮﻓﺘـﻪ‪ .‬ﭘـﺲ ﺗﺤﻴـﺖ ﺑـﻪ‬
‫ﻣﻌﻨﺎﻱ ﺗﻌﻈﻴﻢ ﻭ ﺑﺰﺭﮔﺪﺍﺷﺖ ﺍﺳﺖ‪» .‬ﺍﻟﺘﺤﻴﺎﺕ ﷲ« ﻳﻌﻨﻲ ﻫﻤﺔ ﺑﺰﺭﮔﺪﺍﺷﺖﻫﺎ ﻭ ﻫﻤﺔ ﺗﻌﻈـﻴﻢﻫـﺎ‬
‫ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﺗﻌﻈﻴﻢﻫﺎﻳﻲ ﭼﻮﻥ‪ :‬ﻗﻴﺎﻡ‪ ،‬ﺭﻛﻮﻉ ﻭ ﺳـﺠﻮﺩ ﻭ ﻗﻌـﻮﺩ ﻭ ﻫﻤـﺔ ﺗﺴـﺒﻴﺢﻫـﺎ ﻭ‬
‫ﺣﻤﺪﻫﺎﻱ ﺍﻧﺠﺎﻡﺷﺪﻩ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﺎﺯ ﻛﻪ ﺑﺎﻻﺗﺮﻳﻦ ﺗﺤﻴﺎﺕ ﻫﺴﺘﻨﺪ؛ ﻭ ﻫﻤﺔ ﺳﺘﺎﻳﺶﻫﺎﻱ ﺩﻳﮕﺮ ﻛـﻪ‬
‫ﺭﻭﺷﻦﺍﻧﺪ‪ ،‬ﻫﻤﻪ ﻭﻳﮋﺓ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬

‫ﺳﻼﻡ ﻭ ﺭﺣﻤﺖ‬
‫ﺳﻼﻡ ﺟﻨﺒﺔ ﻭ ﻣﻨﻔﻲ ﻗﻀﻴﻪ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ؛ ﻳﻌﻨﻲ ﺭﻫـﺎﻛﺮﺩﻥ ﺍﺯ ﺁﻧﭽـﻪ ﻧﺎﭘﺴـﻨﺪﻳﺪﻩ ﺍﺳـﺖ؛ ﺍﻣـﺎ‬
‫ﺭﺣﻤﺖ ﺍﻳﺠﺎﺑﻲﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺳﻼﻡ )ﭼﻴﺰﻱ ﻳﺎ ﻛﺴﻲ ﺭﺍ( ﺍﺯ ﺁﻧﭽﻪ ﻛﻪ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ‪ ،‬ﺩﻭﺭ‬
‫ﻣﻲﻛﻨﺪ؛ ﺭﺣﻤﺖ ﺁﻧﭽﻪ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﻳﺶ ﺟﻠﺐ ﻣﻲﻛﻨﺪ‪ .‬ﮔﺮﭼﻪ ﺭﺣﻤﺖ ﺧﻮﺩ ﺑﻪ‬
‫ﻣﻌﻨﺎﻱ ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻥ ﺳﻮﺩ ﻭ ﺩﻭﺭﻛﺮﺩﻥ ﺯﻳﺎﻥ ﺍﺳﺖ‪ ،‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺑﺎ ﺳـﻼﻡ ﺑـﻪ ﻛـﺎﺭ ﺭﻭﺩ‪ ،‬ﺗﻨﻬـﺎ‬
‫ﺑﻌﺪ ﺍﻳﺠﺎﺑﻲ ﻭ ﺩﺭﺳﺖ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ‪ .‬ﺑﺮﻛﺎﺕ ﻧﻴﺰ ﺑﺮﺍﻱ ﺍﺩﺍﻣﺔ ﺍﻳﻦ ﻛﺎﺭ ﺧﻮﺏ )ﺭﺣﻤـﺖ( ﺍﺳـﺖ‪.‬‬
‫ﺑﺮﻛﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺧﻴﺮ ﺍﻟﻬﻲﺳﺖ ﻛﻪ ﭼﻮﻥ ﺩﺭ ﭼﻴﺰﻱ ﻭﺟﻮﺩ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ‪ ،‬ﺑـﻪ ﺁﻥ ﭘﺎﻳـﺪﺍﺭﻱ ﻭ‬
‫ﺩﻭﺍﻡ ﻣﻲﺑﺨﺸﺪ‪ .‬ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻴﻢ‪ ،‬ﻧﻤﺎﺯ ﻫﻢ ﺭﺣﻤﺖ ﺍﺳﺖ؛ ﺍﻣﺎ ﺭﺣﻤﺘﻲﻛﻪ ﻫﻤﺮﺍﻩ ﺑـﺎ‬
‫ﺗﻌﻈﻴﻢ ﺑﺎﺷﺪ) ‪(1‬؛ ﻳﻌﻨﻲ ﺷﺎﻳﺪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻛﺴﻲ ﺭﺣﻤﺖ ﻋﻄﺎ ﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺳﻄﺤﻲ ﻧﺒﺎﺷﺪ ﻛـﻪ ﺑـﺎ‬
‫‪F34‬‬

‫ﺗﻌﻈﻴﻢ ﻫﻤﺮﺍﻩ ﺷﻮﺩ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺑﻪ ﻛﺴﻲ ﻧﻌﻤﺖﻫﺎﻱ ﻋﺎﺩﻱ ﺑﺪﻫﺪ؛ ﺍﻣﺎ ﻫﻨﮕﺎﻣﻲﻛﻪ ﻣﺮﺗﺒﺔ ﺍﻣﺎﻣﺖ‬
‫ﻳﺎ ﻧﺒﻮﺕ ﻳﺎ ﺭﺳﺎﻟﺖ ﻳﺎ ﺩﺭﺟﺎﺕ ﺑﺎﻻﻱ ﺑﻬﺸﺖ ﺑﻪ ﻛﺴﻲ ﻣﻲﺑﺨﺸﺪ‪ ،‬ﺍﻳﻦ ﺭﺣﻤﺖ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﻌﻈﻴﻢ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﻳﺎ ﻣﻲﺩﻫﺪ‪.‬‬

‫ﺷﻬﻴﺪ ﻭ ﺷﻬﻮﺩ ﻭ ﺷﻬﺎﺩﺕ‬

‫ﺷﻬﺎﺩﺕ ﻭ ﺷﻬﻮﺩ ﻫـﺮﺩﻭ ﻣﺼـﺪﺭﻧﺪ‪ .‬ﺷـﻬﻮﺩ ﺑـﺮ ﻭﺯﻥ ﻓُﻌ‪‬ـﻮﻝ‪ ،‬ﺣـﺪﻭﺙ ﻭ ﻭﻗـﻮﻉ ﻓﻌﻠـﻲ ﺭﺍ‬
‫ﻣﻲﺭﺳﺎﻧﺪ‪ .‬ﺷﻬﻮﺩ ﺑﻪ ﻣﻌﻨﺎﻱ ﺣﻀﻮﺭ ﻭ ﻧﻈﺎﺭﺕ ﺑﺮ ﭼﻴﺰﻱﺳﺖ؛ ﻳﻌﻨـﻲ ﻫـﻢ ﺣﺎﺿـﺮ ﺑﺎﺷـﺪ؛ ﻫـﻢ‬
‫ﻧﺎﻇﺮ‪ .‬ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺣﺎﺿﺮ ﻧﺒﺎﺷﺪ؛ ﻭ ﺍﺯ ﺩﻭﺭ ﻧﻈﺎﺭﺕ ﻛﻨﺪ؛ ﭼـﻮﻥ ﺷـﺎﻳﺪ ﺩﺭ ﺩﻳـﺪﻥ ﺍﺷـﻜﺎﻝ ﭘـﻴﺶ‬

‫‪ -1‬ﺻﻼﺓ ﺑﻪ ﻣﻌﻨﺎﻱ ﺧﻮﺍﺳﺘﻦ ﺭﺣﻤﺖ ﻳﺎ ﻧﻌﻤﺘﻲ ﺍﺳﺖ ﻛﻪ ﻫﻤﺮﺍﻩ ﺑﺎ ﺑﺰﺭﮔﺪﺍﺷﺖ ﺑﺎﺷﺪ‪.‬‬

‫ﺑﻴﺎﻳﺪ؛ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺣﺎﺿﺮ ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﻧﺎﻇﺮ ﻧﺒﺎﺷﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺑﻪ ﺁﻥ ﭼﻴﺰ ﭘﺸﺖ ﻛﺮﺩﻩ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ‬
‫ﺩﺭ ﻫﺮﺩﻭ ﺻﻮﺭﺕ ﺁﮔﺎﻫﻲ ﻛﺎﻣﻞ ﺑﻪ ﺩﺳﺖ ﻧﻤﻲﺁﻳﺪ‪.‬‬
‫ﺷﻬﺎﺩﺕ‪ :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﻳﻦﮔﻮﻧﻪ ﺁﮔﺎﻫﻲ ﺑﻪ ﺩﺳﺖ ﺁﻣﺪ‪ ،‬ﺍﻧﺘﻘﺎﻝ ﺍﻳﻦ ﺁﮔﺎﻫﻲ ﺑﻪ ﺩﻳﮕـﺮﻱ ﺷـﻬﺎﺩﺕ‬
‫)ﮔﻮﺍﻫﻲﺩﺍﺩﻥ( ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺑﺮ ﺯﺑﺎﻥﺁﻭﺭﺩﻥ ﺗﺸﻬﺪ )ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ( ﺩﺭ ﻧﻤﺎﺯ ﺑﺪﻳﻦ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﺣﻖ ﺍﻟﻮﻫﻴـﺖ ﺭﺍ‬
‫ﻃﺎﻏﻮﺕﻫﺎ ﻭ ﻓﺮﻣﺎﻥﺭﻭﺍﻫﺎ ﻭ ﻓﺮﻳﺎﺩﺭﺱﻫﺎﻱ ﺍﺩﻋﺎﻳﻲ ﻏﺼـﺐ ﻛـﺮﺩﻩﺍﻧـﺪ؛ ﺍﻟﺒﺘـﻪ ﺍﻳـﻦ ﺑـﻪ ﻣﻌﻨـﺎﻱ‬
‫ﻧﺎﺗﻮﺍﻧﻲ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﻣﻲﺁﺯﻣﺎﻳﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺧﺪﺍﻭﻧـﺪ ﻣﺘﻌﻤـﺪﺍﻥ ﺧـﻮﺩ‬
‫)ﺍُﻭﻟُﻮﺍ ﺍﻟﻌﻠﻢ ﻭ ﻣﺆﻣﻨﺎﻥ( ﺭﺍ ﻛﻪ ﭘﻴﺸﺘﺮ ﺑﺎ ﺷﻬﻮﺩ‪ ،‬ﺁﻳﺎﺕ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻲ ﺑﺮﺍﻱﺷﺎﻥ ﺗﺒﻴﻴﻦ‬
‫ﺷﺪﻩ؛ ﻭ ﻳﻘﻴﻦ ﭘﻴﺪﺍ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻟﻮﻫﻴﺖ ﺍﺯ ﺁﻥِ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ؛ ﻧﻪ ﺍﺯ ﺁﻥِ ﻛﺴﻲ ﺩﻳﮕﺮ‪ ،‬ﺑﻪ ﮔـﻮﺍﻫﻲ‬
‫ﻭ ﺷﻬﺎﺩﺕ ﺩﻋﻮﺕ ﻣﻲﻛﻨﺪ) ‪.(1‬‬
‫‪F35‬‬

‫ﺳﭙﺲ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻲﺁﻳﻨﺪ؛ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻏﺎﺻﺒﺎﻥ ﮔﻮﺍﻫﻲ ﻣـﻲﺩﻫﻨـﺪ ﻛـﻪ ﻣـﺎ ﺧـﻮﺩ ﺷـﻬﻮﺩ‬
‫ﻳﺎﻓﺘﻪﺍﻳﻢ؛ ﻭ ﺑﺮﺍﻱ ﺷﻤﺎ ﻫﻢ ﺑﻴﺎﻥ ﻣﻲﻛﻨﻴﻢ؛ ﻭ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﻴﻢ ﻛﻪ ﺍﻟﻮﻫﻴﺖ ﺍﺯ ﺁﻥِ ﺧﺪﺍﺳـﺖ؛ ﻭ ﺍﺯ‬
‫ﺁﻥِ ﺷﻤﺎ ﻃﺎﻏﻮﺕﻫﺎ ﻧﻴﺴﺖ‪ .‬ﺍﮔﺮ ﺍﺯ ﺍﺩﻋﺎﻱ ﺩﺭﻭﻏﻴﻦ ﺧﻮﺩ )ﻏﺼﺐ ﺍﻟﻮﻫﻴﺖ( ﺩﺳﺖ ﻧﻜﺸﻴﺪﻧﺪ؛ ﻭ‬
‫ﺍﺻﻼﺡ ﻧﺸﺪﻧﺪ‪ ،‬ﺭﻭﺯ ﺭﺳﺘﺎﺧﻴﺰ ﮔﻮﺍﻩ ﺩﻳﮕﺮﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؛ ﻭ ﺁﻧﺎﻥ )ﺍﻭﻟـﻮﺍ ﺍﻟﻌﻠـﻢ ﻭ ﻣﺆﻣﻨـﺎﻥ( ﺩﺭ‬
‫ﺩﺍﺩﮔﺎﻩ ﺍﺣﻀـﺎﺭ ﻣـﻲﺷـﻮﻧﺪ؛ ﻫﻤـﺎﻥﮔﻮﻧـﻪ ﻛـﻪ ﻛﺴـﻲ ﺯﻣـﻴﻦ ﺩﻳﮕـﺮﻱ ﺭﺍ ﻏﺼـﺐ ﻣـﻲﻛﻨـﺪ؛ ﻭ‬
‫ﺭﻳﺶﺳﻔﻴﺪﻫﺎﻳﻲ ﻣﻲﺁﻳﻨﺪ‪ .‬ﻭ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﻨﺪ‪ .‬ﺍﮔﺮ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎ ﺳﺘﻴﺰﻩ ﭘﺎﻳﺎﻥ ﻧﻴﺎﻓﺖ‪ ،‬ﺩﻋﻮﻱ ﺑـﻪ‬
‫ﺩﺍﺩﮔﺎﻩ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﻛﺴﻲﻛﻪ ﺑﺎﺭ ﻧﺨﺴﺖ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﺪ‪ ،‬ﺷﺎﻫﺪ ﻧﺎﻣﻴﺪﻩ ﻣـﻲﺷـﻮﺩ‪ .‬ﺍﮔـﺮ ﺍﻭ ﺑـﺮ ﮔـﻮﺍﻫﻲ ﺧـﻮﺩ‬
‫ﭘﺎﻳﺪﺍﺭﻱ ﺩﺍﺷﺖ؛ ﻭ ﺯﻧﺪﮔﻲﻳﺶ ﺩﺭ ﺳﺨﻦ ﻭ ﻛﺮﺩﺍﺭ ﺗﻌﺒﻴﺮﻱ ﺍﺯ ﺍﻳﻦ ﮔﻮﺍﻫﺎﻥ ﺑﻮﺩ‪ ،‬ﺷـﻬﻴﺪ ﺍﺳـﺖ؛‬
‫ﻳﻌﻨﻲ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﻤﻴﺮﺩ‪ ،‬ﺷﻬﻴﺪ ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻣﺮﻭﺯﻩ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﺷـﻬﺎﺩﺕ ﻓـﻼﻥ ﻛـﺲ ﺭﺍ‬
‫ﺗﺴﻠﻴﺖ ﻣﻲﮔﻮﻳﻴﻢ؛ ﻳﺎ ﻭﻗﺘﻲ ﻛﺴﻲ ﻣﻲﻣﻴﺮﺩ‪ ،‬ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﺷﻬﻴﺪ ﺷـﺪ؛ ﺍﻣـﺎ ﺷـﻬﻴﺪﻱ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ‬

‫‪ -1‬ﻣﺆﻣﻨﻴﻦ ﺍﻳﻦ ﺩﻋﻮﺕ ﺭﺍ ﻣﻲﭘﺬﻳﺮﻧﺪ ﻭ ﺩﺭ ﺣﻀﻮﺭ ﺧﺪﺍﻭﻧﺪ )ﻧﻤﺎﺯ( ﺍﻋﻼﻡ ﻣﻲﻛﻨﻨﺪ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪،‬‬
‫ﺳﭙﺲ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻲﺁﻳﻨﺪ ﻭ‪...‬‬
‫ﻓﺮﻣﻮﺩﻩ‪ ،‬ﭘﻴﺶ ﺍﺯ ﻣﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭘﻴﺶ ﺍﺯ ﻣﺮﺩﻥ ﺷﻬﻴﺪ ﻧﺒﺎﺷﺪ ﺩﻳﮕﺮ ﺷﻬﻴﺪ ﻧﻴﺴﺖ) ‪ .(1‬ﺧﺪﺍﻭﻧـﺪ‬
‫‪F36‬‬

‫ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫ِ َك ونُو شُهَدَآء َ‬
‫َ �َ ٱ�َّ ِ‬
‫اس﴾ اﺒﻟﻘﺮة‪[١٤٣ :‬‬ ‫﴿ُّ اْ‬
‫»ﺗﺎ ﮔﻮﺍﻩ ﺑﺮ ﻣﺮﺩﻡ ﺑﺎﺷﻴﺪ«‪.‬‬

‫ﺑﻴﺎﻥ ﺗﺮﺗﻴﺐ ﻧﻤﺎﺯ ﻭ ﺍﺳﺘﻔﺘﺎﺡ ﺁﻥ‬

‫ﺳﭙﻴﺪﻩ ﺳﺮ ﻣﻲﺯﻧﺪ؛ ﻭ ﻳﻜﻲ ﺍﺯ ﺁﻳﺎﺕ ﺍﻟﻬﻲ ﺟﻠﻮﻩﮔﺮ ﻣﻲﺷﻮﺩ؛ ﺗﺤﻮﻟﻲ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻛﻪ ﻧﺸﺎﻧﻪ ﻭ‬
‫ﻳﺎﺩﺁﻭﺭ ﺗﺤﻮﻝ ﺑﺰﺭگ ﺩﻳﮕﺮﻱ ﺑﻪ ﻧﺎﻡ ﺭﺳﺘﺎﺧﻴﺰ ﺍﺳﺖ‪ .‬ﻛﺎﻓﺮﺍﻥ ﻭ ﻏﺎﻓﻼﻥ ﺍﺯ ﺁﺧﺮﺕ ﺍﻳﻦ ﺁﻳـﻪ ﻧﻴـﺰ‬
‫ﻏﺎﻓﻞﺍﻧﺪ ﻭ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺴﺒﺖ ﻧﺎﺗﻮﺍﻧﻲﺩﺭ ﻋﻤﻞ ﻣﻲﺩﻫﻨﺪ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺭﺳﺘﺎﺧﻴﺰ ﺭﺍ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺁﻧﺎﻥ‬
‫ﭼﻨﻴﻦ ﮔﻤﺎﻥ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺧﻠﻖِ ﺍﻳﻦ ﻫﻤﻪ ﻧﻌﻤﺖﻫﺎ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭِ ﺍﻧﺴﺎﻥ ﮔﺬﺍﺷـﺘﻦ ﺁﻥﻫـﺎ‪ ،‬ﻛـﺎﺭﻱ‬
‫ﺑﻴﻬﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣـﺆﻣﻦ ﺁﺷـﻔﺘﻪ ﻣـﻲﺷـﻮﺩ‪ ،‬ﻭ ﻣـﻲﺧﻮﺍﻫـﺪ ﻛـﺎﺭﻱ ﻛﻨـﺪ؛ ﺍﻣـﺎ ﺧﺪﺍﻭﻧـﺪ‬
‫ﻓﺮﻣﻮﺩﻩﺍﺳﺖ‪:‬‬
‫ُ ُ َ‬ ‫َ‬
‫� َ ٰ‬ ‫َ ۡ‬
‫� َما َ�قولون﴾ ]ﻃﻪ‪» .[١٣٠ :‬ﺑﺮ ﺁﻧﭽﻪ ﻣﻲﮔﻮﻳﻨﺪ‪ ،‬ﺑﺮﺩﺑﺎﺭ ﺑﺎﺵ!«‪.‬‬ ‫ٱص ۡ‬
‫﴿ف ِ‬
‫ﺷﻜﻴﺒﺎﻳﻲ ﻛﻦ ﻛﻪ ﺍﻛﻨﻮﻥ ﺯﻣﺎﻥِ ﺍﻧﺠﺎﻡ ﻛﺎﺭﻱ ﻳﺎ ﺩﺭﮔﻴﺮﺷﺪﻥ ﺑﺎ ﺍﻳﺸﺎﻥ ﻧﻴﺴﺖ؛ ﭼﻮﻥ – ﺧﻮﺩ –‬
‫ﻫﻨﻮﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻢ ﺩﺍﺭﻱ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥﻫﺎ ﺭﺍ ﺗﻜﻤﻴﻞ ﻛﻨﻲ‪ .‬ﻣﺴﺎﻳﻞ ﺩﻳﮕﺮﻱ ﻫﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺗﺤﻘﻖ‬
‫ﻳﺎﺑﺪ‪ ،‬ﺗﺎ ﺯﻣﻴﻨﻪ ﻣﺴﺎﻋﺪ ﺷﻮﺩ‪ .‬ﺍﻛﻨﻮﻥ ﺑﻪ ﺳﺮﺯﺩﻥ ﺳﭙﻴﺪﺓ ﺍﻳﻦ ﺁﻳﺔ ﺧﺪﺍﻭﻧﺪ ﺗﻮﺟﻪ ﻛﻦ! ﺩﺭ ﻧﺘﻴﺠﻪ ﺑـﻪ‬
‫ﺗﺴﺒﻴﺢ ﺍﻭ ﺑﭙﺮﺩﺍﺯ! ﻭ ﻧﺴﺒﺖ ﻧﺎﺗﻮﺍﻧﻲ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺩﻭﺭ ﻛﻦ! ﻭ ﺑﻪ ﺣﻤﺪ ﺍﻭ ﺑﭙـﺮﺩﺍﺯ!‬
‫ﻭ ﻗﺪﺭﺕ ﻭ ﺣﻖ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﺑﺪﻩ!‬
‫ﺑﻲﮔﻤﺎﻥ ﻛﺴﻲﻛﻪ ﺩﮔﺮﮔﻮﻧﻲ ﭘﻴﺮﻭﺯﻣﻨﺪﺍﻧﺔ ﺳﭙﻴﺪﻩ ﺭﺍ ﭘﻴﺶ ﺁﻭﺭﺩ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﺩﮔﺮﮔﻮﻧﻲ ﺁﺧـﺮﺕ‬
‫ﺭﺍ ﻫﻢ ﭘﻴﺶ ﺑﻴﺎﻭﺭﺩ؛ ﻭ ﭼﻮﻥ ﺁﺧﺮﺕ ﺭﺍ ﭘﻴﺶ ﻣﻲﺁﻭﺭﺩ؛ ﻛﺎﺭﻫـﺎﻳﺶ ﺑﻴﻬـﻮﺩﻩ ﻧﻴﺴـﺖ‪ .‬ﭘـﺲ ﺍﻳـﻦ‬
‫ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﺗﻮ ﻣﻘﺘﻀﻲ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺧﻼﻑ ﻛﺎﻓﺮﺍﻥ ﻭ ﻏﺎﻓﻼﻥ‪ ،‬ﻣﻮﺿﻊِ ﺑﻨﺪﮔﻲ ﺑﮕﻴـﺮﻱ ﻭ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﻋﺎﺑﺪ ﺑﺎﺷﻲ‪ ،‬ﺑﺎﻳﺪ ﻧﻤﺎﺯ ﺑﮕﺰﺍﺭﻱ ﻭ ﺍﻗﺎﻣﺔ ﺻـﻼﺓ ﻛﻨﻲ‪ .‬ﭘﺲ ﭘـﻴﺶ ﺍﺯ ﻫﺮﭼﻴـﺰ ﻭ ﻫـﺮ‬

‫‪ -1‬ﺑﻪ ﭼﻨﻴﻦ ﺍﻧﺴﺎﻧﻲ ﭘﺲ ﺍﺯ ﻣﺮگ ﺷﻬﻴﺪ ﻣﻲﮔﻮﻳﻨﺪ‪ ،‬ﭼﻮﻥ ﺩﺭ ﻫﻨﮕﺎﻡ ﺯﻧﺪﮔﻲ ﺷﺎﻳﺪ ﺑﺮ ﺍﺛﺮ ﺑﻼﻫﺎ ﻭ ﺳﺨﺘﻲﻫﺎﻱ‬
‫ﺯﻧﺪﮔﻲ ﺷﻜﺴﺖ ﺑﺨﻮﺭﺩ؛ ﻭ ﺍﺯ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﻭ ﺍﻟﻮﻫﻴﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻛﺞﺭﺍﻫﻪ ﺑﺮﻭﺩ؛ ﺍﻣﺎ ﭘﺲ ﺍﺯ ﻣﺮگ ﺍﻳﻦ‬
‫ﺍﺣﺘﻤﺎﻝ ﻣﻨﺘﻔﻲ ﻣﻲﺷﻮﺩ؛ ﻭ ﺑﻲﺗﺮﺩﻳﺪ ﻭ ﺑﻪ ﻳﻘﻴﻦ ﻣﻲﺗﻮﺍﻥ ﻭﻱ ﺭﺍ ﺷﻬﻴﺪ ﻧﺎﻣﻴﺪ‪.‬‬
‫ﻛﺎﺭﻱ‪ ،‬ﺑﻲﺩﺭﻧﮓ ﺑﻪ ﺍﻧﺠـﺎﻡ ﻧﻤـﺎﺯ ﺑﺸـﺘﺎﺏ؛ ﻭ ﻧﻤـﺎﺯ ﺻـﺒﺢ ﺭﺍ ﺑﮕـﺰﺍﺭ؛ ﺯﻳـﺮﺍ ﻧﻤـﺎﺯ ﻣﻬـﻢﺗـﺮﻳﻦ‬
‫ﭼﻴﺰﻱﺳﺖ ﻛﻪ ﺩﺭ ﺳﭙﻴﺪﻩﺩﻣﺎﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻥ ﻭﺍﻣﻲﺩﺍﺭﺩ )ﺍﺑﻜﺎﺭ(‪ .‬ﺳـﭙﻴﺪﻩﺩﻡ ﻳﻜـﻲ ﺍﺯ‬
‫ﺩﻭ ﺳﻮﻱ ﺭﻭﺯ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺁﻏﺎﺯ ﻭ ﭘﺎﻳﺎﻥ ﺭﻭﺯ ﺭﺍ ﺑﺎ ﺍﻗﺎﻣﺔ ﺻـﻼﺓ ﻭ ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﺳﺮﺷﺎﺭ ﻛﻨـﻲ‪،‬‬
‫ﮔﻮﻳﻲ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﻫﺴﺘﻴﻴﺖ ﺭﺍ ﺗﻀﻤﻴﻦ ﻛﺮﺩﻩﺍﻱ‪ .‬ﺍﺯ ﺧﻮﺍﺏ ﻛﻪ ﺑﻴﺪﺍﺭ ﺷﺪﻱ؛ ﻭ ﺣﺮﻛﺖ ﺯﻧـﺪﮔﻲ‬
‫ﺭﺍ ﺁﻏﺎﺯ ﻧﻤﻮﺩﻱ؛ ﮔﺎﻡ ﻧﺨﺴﺖ ﺟﻬﺖ ﺩﻫﻨﺪﺓ ﺗﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﭘﺲ ﮔﺎﻡ ﻧﺨﺴﺘﺖ ﺭﺍ ﺑﺎ ﻧﻤﺎﺯ ﺁﻏـﺎﺯ‬
‫ﻛﻦ‪ ،‬ﺗﺎ ﺳﻤﺖ ﻭ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺑﮕﻴﺮﻱ‪ .‬ﭘﺲ ﺩﺭ ﻣﻨﺎﺳﺐﺗﺮﻳﻦ ﺯﻣﺎﻥ )ﺳﺮﺯﺩﻥ ﺳﭙﻴﺪﻩ ﺗﺎ‬
‫ﺩﺭﺁﻣﺪﻥ ﺁﻓﺘﺎﺏ( ﻓﺮﺻﺖ ﺭﺍ ﻏﻨﻴﻤﺖ ﺷﻤﺎﺭ! ﻭ ﭘـﻴﺶ ﺍﺯ ﻓـﻮﺕ ﻭﻗـﺖ‪ ،‬ﻧﻤـﺎﺯ ﺻـﺒﺢ ﺭﺍ ﺑﺨـﻮﺍﻥ!‬
‫ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﺍﺯ ﺁﻳﻪﻫﺎ ﻓﺮﺍ ﮔﺮﻓﺘﻪﺍﻡ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺳﺨﻦ ﺑﻪ ﺩﺭﺍﺯﺍ ﻧﻜﺸﺪ‪ ،‬ﺗﻨﻬﺎ ﺍﺷﺎﺭﻩ‬
‫ﺑﻪ ﺁﻥﻫﺎ ﻛﺎﻓﻲﺳﺖ‪) .‬ﻧﮕﺎ‪ :‬ﺁﻝﻋﻤﺮﺍﻥ‪ ،41 :‬ﻏﺎﻓﺮ‪.(55 :‬‬
‫ﭘﺲ ﺍﺯ ﻟﺤﻈﺎﺗﻲ ﺩﻳﮕﺮ ﺁﻓﺘﺎﺏ ﻃﻠﻮﻉ ﻣﻲﻛﻨﺪ؛ ﭘﺲ ﺑـﺪﻳﻦ ﻣﻨﺎﺳـﺒﺖ‪ ،‬ﺭﻭﺯ ﺭﺳـﺘﺎﺧﻴﺰ ﺭﺍ ﺑﻴـﺎﺩ‬
‫ﺑﻴﺎﻭﺭ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎ ﻧﻴﺰ ﺯﻣﻴﻦ ﺑﺎ ﻧﻮﺭ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ‪:‬‬
‫ََۡ ََ ۡ َ ُ‬
‫ت ٱ��ض ب ِ ُنورِ َر ّ� ِ َها﴾ ]الﺰمﺮ‪.[٦٨ :‬‬ ‫﴿وأ�ق ِ‬
‫»ﻭ ﺯﻣﻴﻦ ﺑﻪ ﻧﻮﺭ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺗﺎﺑﻨﺎﻙ ﻣﻲﺷﻮﺩ«‪.‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺑﻪ ﻳﺎﺩ ﺭﺳﺘﺎﺧﻴﺰ ﺍﻓﺘﺎﺩﻱ‪ ،‬ﺑﺮﺍﻱ ﺑﺮﺧﻮﺭﺩﺍﺭﺷﺪﻥ ﺍﺯ ﻣﻈﺎﻫﺮ ﺭﺣﻤﺖ ﻭ ﺑﻬﺸﺖ ﻭ‬
‫ﺭﺿﻮﺍﻥ ﺧﺪﺍ‪ ،‬ﺣﺎﻟﺖ ﺗﻀﺮﻉ )ﻓﺮﻭﺗﻨﻲ( ﺗﻮ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ؛ ﻭ ﺩﺭ ﺑﺎﺭﺓ ﻣﻈﺎﻫﺮِ ﺟﻼﻝ ﻭ ﻣ‪‬ﻠﻚ ﻭ‬
‫ﻣﻠﻚ‪ ‬ﺧﺪﺍ ﻭ ﺑﺮﺍﻱ ﺭﻫﺎﻳﻴﻲ ﺍﺯ ﺟﻬﻨﻢ ﻭ ﻧﺎﺧﺮﺳﻨﺪﻱ ﺍﻭ‪ ،‬ﺣﺎﻟﺖ ﺧﻴﻔﻪ )ﺗﺮﺱ ﻭ ﺑﻴﻢ( ﺩﺍﺷﺘﻪ ﺑﺎﺵ!‬
‫ون ۡ َ‬
‫ٱ� ۡه ِر م َِن‬
‫َُ َ‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮ ﺍﺛﺮ ﺍﻳﻦ ﺗﻀﺮﻉ ﻭ ﺧﻴﻔﻪ ﺁﻫﺴﺘﻪﺑﻮﺩﻥ ﻭ ﺻﺪﺍ ﺑﻠﻨﺪ ﻧﻜﺮﺩﻥ‪﴿ ،‬ود‬
‫َۡ‬
‫ٱلق ۡو ِل﴾) ‪] (1‬اﻷﻋﺮاف‪ [٢٠٥ :‬ﺗﻮ ﺭﺍ ﻓﺮﺍ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﻧﻤﺎﺯ )ﻇﻬﺮ( ﺭﺍ ﻣﻲﺧﻮﺍﻧﻲ‪.‬‬
‫‪F37‬‬

‫ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﻧﻤﺎﺯ ﻋﺼﺮ ﻫﻢ ﻫﻨﮕﺎﻡ ﺭﻓﺘﻦ ﺍﺯ ﺭﻭﺯ ﺑﻪ ﺷﺐ‪ ،‬ﻳﺎﺩﺁﻭﺭﻧﺪﺓ ﭼﻨﻴﻦ ﻣﻮﺿﻮﻋﻲﺳﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺎﺷﻲ‪ :‬ﺗﻀﺮﻉ ﻭ ﺧﻴﻔﻪ ﺗﻮ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ؛ ﻭ ﺑﺮ ﺍﺛﺮ ﺁﻥﻫﺎ ﺁﻫﺴﺘﻪ ﻭ ﺑﻲﺑﻠﻨﺪ ﻛﺮﺩﻥ ﺻﺪﺍ‬
‫ﻧﻤﺎﺯ ﺑﮕﺰﺍﺭﻱ‪.‬‬
‫ﺁﺭﻱ‪ ،‬ﺭﻭﺡ ﻧﻤﺎﺯﺕ ﺑﺎﻳﺪ ﻳﺎﺩ ﺧﺪﺍﻳﻲ ﺑﺎﺷـﺪ ﻛـﻪ ﺩﺍﺭﻧـﺪﺓ ﻫﻤـﺔ ﻛﺒﺮﻳﺎﺳـﺖ؛ ﻭ ﺩﺭ ﺑﺮﺍﺑـﺮﺵ‪،‬‬
‫ﺧﺸﻮﻉ ﺗﻮ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻫﺪﻑ ﺍﺯ ﺧﺸﻮﻉ ﻭ ﻭﺍﺑﺴﺘﻪﻫﺎﻱ ﺁﻥ ﺑـﻪ ﺩﺳـﺖﺁﻭﺭﺩﻥ‬

‫‪ » -1‬ﻧﻪ ﺑﺎ ﺻﺪﺍﻱ ﺑﻠﻨﺪ«‪.‬‬

‫ﺧﺸــﻨﻮﺩﻱ ﺧﺪﺍﺳــﺖ؛ ﻭ ﺑــﺮﺍﻱ ﺭﺳــﻴﺪﻥ ﺑــﻪ ﺁﻥ‪ ،‬ﻣﻘــﺪﻣﺎﺗﻲ ﺭﺍ ﻣﺎﻧﻨــﺪ ﺗﻮﺟــﻪ ﺑــﻪ ﺳــﭙﻴﺪﻩﺩﻡ ﻭ‬
‫ﭘﺎﻛﻴﺰﻩﻛﺮﺩﻥِ ﻟﺒﺎﺱ ﻭ ﺑﺪﻥ ﻭ ﺟﺎﻱ ﻧﻤﺎﺯ ﻭ ﻃﻬﺎﺭﺕ ﺍﺯ ﺩﻭ ﺣﺪﺙ )ﺟﻨﺎﺑﺖ ﻭ ﺑﻲﻭﺿﻮﻳﻲ( ﺭﺍ ﻃﻲ‬
‫ﻛﺮﺩﻩﺍﻱ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﻪ ﻳﺎﺩ ﻣﻲﺁﻭﺭﺩ‪» :‬ﻣﻦ ﺍﻛﻨﻮﻥ ﺧـﻮﺩ ﺭﺍ ﺁﺭﺍﺳـﺘﻪﺍﻡ ﺑـﺮﺍﻱ ﺁﻥ ﻛـﻪ ﺩﺭ ﺣﻀـﻮﺭ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺎﻳﺴﺘﻢ؛ ﻭ ﻧﻤﺎﺯ ﺑﮕﺰﺍﺭﻡ؛ ﭘﺲ ﺑﺎﻳﺪ ﺁﺭﺍﻳﺸﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺟﺎﻣﻌﻪﺍﻡ ﻣﺘﻌﺎﺭﻑ ﺍﺳﺖ ﺑﻪ ﺧـﻮﺩ‬
‫ﺑﮕﻴﺮﻡ؛ ﻭ ﺁﺭﺍﺳﺘﻪ ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺑﺮﻭﻡ«‪ .‬ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫ِند ُ ّ َ ۡ‬ ‫ُ ُ اْ َ َ ُ‬
‫� ۡم ع َ‬
‫ج ٖد﴾ ]اﻷﻋﺮاف‪.[٣١ :‬‬‫� مس ِ‬‫ِ‬ ‫﴿خذو زِ�نت‬
‫»ﺟﺎﻣﺔ ﺁﺭﺍﺳﺘﺔ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻫﺮ ﻧﻤﺎﺯﻱ ﺑﺮﮔﻴﺮﻳﺪ!«‪.‬‬
‫ﻣﻨﻈﻮﺭ ﺁﺭﺍﻳﺶ ﺑﻪ ﻣﻌﻨﺎﻱ ﻣﺘﻌﺎﺭﻑ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻫﺮ ﺟﺎﻣﻌﺔ ﺣﺪ ﻭ ﻣﺮﺯ ﻣﺸﺨﺼﻲ ﺩﺍﺭﺩ؛ ﻭ ﺩﺭ‬
‫ﻓﻘﻪ »ﺳﺘﺮ ﻋﻮﺭﺕ« ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﺯﻳﻮﺭ ﺁﻣﺪﻩ ﺩﺭ ﺁﻳﻪ ﮔﺴﺘﺮﺩﻩﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺍﺯ ﻓﺮﺍﻫﻢﻧﻤﻮﺩﻥ ﺍﻳﻦ ﻣﻘﺪﻣﺎﺕ ﺍﺯ ﺭﺍﻩ ﻧﻤﺎﺯ ﺑـﺎ ﺧﺪﺍﻭﻧـﺪﺕ ﺗﻤـﺎﺱ ﺑﮕﻴـﺮ! ﻭﻟـﻲ ﭼـﻮﻥ‬
‫ﺭﻭﺣﻲ ﺩﻣﻴﺪﻩﺷﺪﻩ ﺩﺭ ﺑﺪﻥ ﻣﺎﺩﻱ ﻫﺴﺘﻲ‪ ،‬ﺑـﺮﺍﻱ ﺗﻤـﺎﺱ ﺑـﺎ ﺧﺪﺍﻭﻧـﺪ ﻭ ﻛﺴـﺐ ﺧﺸـﻨﻮﺩﻱ ﺍﻭ‪،‬‬
‫ﮔﺮﻓﺘﺎﺭ ﻣﺤﺴﻮﺳﺎﺕ ﻭ ﻣﺸﻬﻮﺩﺍﺕﺍﻱ؛ ﻭ ﺑـﻲﺳـﻮ ﻭ ﺳـﻤﺖ ﻳـﺎ ﻧﻤـﺎﺩ ﺣﺴ‪‬ـﻲ‪ ،‬ﺑـﻪ ﺧﺪﺍﻭﻧـﺪﺕ‬
‫ﻧﻤﻲﺗﻮﺍﻧﻲ ﺗﻮﺟﻪ ﻛﻨﻲ؛ ﭘﺲ ﺭﻭ ﺑﻪ ﺁﻥ ﺧﺎﻧﺔ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﻣﺮﻛﺰ ﻓﺮﻣﺎﻥﺭﻭﺍﻳﻲ ﺧﻮﺩ ﺑﺮ ﺭﻭﻱ‬
‫ﺯﻣﻴﻦ ﻧﻬﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺴﺖ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺑﺪﻧﺖ ﺭﻭ ﺑﻪ ﺁﻥ ﺧﺎﻧﻪ ﺍﻳﺴﺘﺎﺩ‪ ،‬ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﻭ ﻗﻠﺒﺖ ﻧﻴﺰ‬
‫ﺭﻭ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺑﮕﻮ‪ :‬ﺍﷲ ﺍﻛﺒﺮ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﷲ ﺍﻛﺒﺮ ﮔﻔﺘﻲ؛ ﻭ ﺗﺼـﻮ‪‬ﺭِ ﻛﺒﺮﻳـﺎﻱ‬
‫ﺧﺪﺍ ﺭﺍ ﻛﺮﺩﻱ؛ ﻭ ﺑﻪ ﺣـﺎﻝ ﻭ ﻫـﻮﺍﻱ ﻧﻤـﺎﺯ ﻭﺍﺭﺩ ﺷـﺪﻱ‪ ،‬ﺍﺯ ﺗﻮﺟـﻪ ﺑـﻪ ﻫﺮﭼﻴـﺰ ﺩﻳﮕـﺮ‪ ،‬ﺭﻭﻱ‬
‫ﻣﻲﮔﺮﺩﺍﻧﻲ ﻭ ﺳﻔﺮ ﺭﺍ ﺁﻏﺎﺯ ﻣﻲﻛﻨﻲ‪ .‬ﺑﺮﺍﻱ ﻭﺍﺭﺩﺷﺪﻥ ﺑـﻪ ﺑﻨﻴـﺎﺩﻱﺗـﺮﻳﻦ ﺑﺨـﺶ ﻧﻤـﺎﺯ – ﺳـﻮﺭﺓ‬
‫ﻓﺎﺗﺤﻪ – ﻣﻘﺪﻣﺔ ﻧﻴﺎﺯ ﺍﺳﺖ )ﺍﺳﺘﻔﺘﺎﺡ(‪ .‬ﺑﺮﺍﻱ ﺍﺳﺘﻔﺘﺎﺡ‪ ،‬ﻭ ﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎﻳﻲ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺳﺖ؛‬
‫ﺍﻣﺎ ﻗﻮﻱﺗﺮﻳﻦ ﺭﻭﺍﻳﺖ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬
‫َ َْ‬ ‫ّ َ ْ َ لﻤَﺮ ْ‬ ‫ﻬ ّ َ ْ َْ َََْ َ َ َ َ َ‬
‫الﻤﻐ ِﺮ ِب«‪.‬‬‫ﺸ ِق و‬
‫ِ‬ ‫ﺎي‪ ،‬ﻛ َﻤﺎ َﺎﻋَﺪْتَ ��‬ ‫»ﻠَُّﻢَ ﺑﺎ ِﻋﺪ ﺑي ِ� و�� ﺧﻄﺎﻳ‬
‫»ﺧﺪﺍﻳﺎ! ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﺩﻭﺭﻱ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﮔﻨﺎﻫﺎﻥ ﻭ ﻛﺞﺭﻭﻱﻫﺎﻳﻢ ﺭﺍ ﺍﺯ ﻣﻦ ﺩﻭﺭ ﮔﺮﺩﺍﻥ! ﻭ ﻣﺮﺍ ﻧﻴﺰ‬
‫ﺍﺯ ﺁﻥﻫﺎ ﺩﻭﺭ ﻛﻦ!«‪.‬‬
‫ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺍﻳﻦ ﻛﺞﺭﻭﻱﻫﺎ ﻧﻴﺰ ﺭﻫﺎﻳﻲ ﻳﺎﺑـﺪ‪ ،‬ﺗـﺎ ﺑﺘﻮﺍﻧـﺪ ﺑـﺎ ﺧﺪﺍﻭﻧـﺪ ﺗﻤـﺎﺱ‬
‫ﺑﮕﻴﺮﺩ؛ ﺯﻳﺮﺍ ﻗﻠﺐِ ﮔﺮﻓﺘﺎﺭِ ﺗﺎﺭﻳﻜﻲﻫﺎﻱ ﺧﻄﺎ ﻭ ﮔﻨﺎﻩ ﺍﻳﻦ ﺗﻮﺍﻧﺎﻳﻲ ﺭﺍ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺗﻤـﺎﺱ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪:‬‬
‫ْ‬ ‫ْ‬
‫واﻏﺴﻠ� ِﻣ ْﻦ َﺧ َﻄﺎﻳَ َ‬ ‫َّ‬ ‫�ُﻨﻰﻘَّ اﺜﻟَّﻮْبُ اﻷَْ�ْﻴَﺾُ‬
‫ْ ﺧَﻄَﺎﻳَﺎي ﻛَﻤَﺎ َ‬
‫َ‬ ‫ﻦ‬
‫ﺎي‬ ‫ِ ِ‬ ‫ﻣِﻦَ اﺪﻟَ� ِﺲ‪،‬‬ ‫» �َﻘِّ�ِ ﻣِ‬
‫ﺜﻟَّﻠْﺞِ وَالْﻤَﺎءِ وَا ﻟْﺮ َ َ‬
‫ﺒ ِد«‪.‬‬
‫»ﺧﺪﺍﻳﺎ! ﻭ ﺍﺯ ﻛﺞﺭﻭﻱﻫﺎﻳﻢ ﭘﺎﻛﻴﺰﻩﺍﻡ ﮔﺮﺩﺍﻥ! ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﻟﺒﺎﺱ ﺳﻔﻴﺪ ﺍﺯ ﭼﺮﻙﺍﺵ ﭘﺎﻛﻴﺰﻩ ﮔﺮﺩﺍﻧﺪﻩ‬
‫ﻣﻲﺷﻮﺩ؛ ﻭ ﺑﺎ ﺑﺮﻑ ﻭ ﺁﺏ ﻭ ﺗﮕﺮگ )ﻭ ﺩﻳﮕﺮ ﻭﺳﻴﻠﻪﻫﺎﻱ ﭘﺎﻙﻛﻨﻨﺪﻩ(‪ ،‬ﻣـﺮﺍ ﺍﺯ ﻛـﺞﺭﻭﻱﻫـﺎﻳﻢ ﭘـﺎﻛﻴﺰﻩ‬
‫ﮔﺮﺩﺍﻥ!«‪.‬‬
‫ﺍﻳﻦ ﻛﺎﺭ ﻣﻬﻢ )ﺧﻮﺍﻧﺪﻥ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ( ﺑﺮﺍﻱ ﻧﺎﭘﺎﻛﺎﻥ ﻭ ﺷﻴﻄﺎﻥﻫﺎ ﺑﺴﻴﺎﺭ ﻧﺎﺧﻮﺵﺁﻳﻨﺪ ﺍﺳـﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﻫﺮﭼﻪ ﺍﺯ ﺩﺳﺖﺷﺎﻥ ﺑﺮﺁﻳﺪ‪ ،‬ﻣﺰﺍﺣﻤﺖ ﺍﻳﺠﺎﺩ ﻣﻲﻛﻨﻨﺪ؛ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺩﺭ ﺁﻏـﺎﺯ ﺑﺎﻳﺴـﺖ‬
‫ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﺑﺮﺩ؛ ﻭ ﮔﻔﺖ‪» :‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟـﺮﺟﻴﻢ« ﺍﮔﺮ ﺑﺎ ﺻﻴﻐﺔ ﺟﻤﻊ ﺑﻴﺎﻥ ﺷﻮﺩ‪ ،‬ﺑﻬﺘﺮ‬
‫ﺍﺳﺖ؛ ﭼﻮﻥ ﻫﻤﺔ ﺻﻴﻐﻪﻫﺎﻱ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺟﻤﻊﺍﻧﺪ؛ ﻭ ﺭﻭﺍﻳﺖ ﺻﺤﻴﺤﻲ ﻫﻢ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺻـﻴﻐﺔ‬
‫ﺃﻋﻮﺫ ﺭﺍ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫»ﺃﻋﻮﺫ« ﺍﺯ ﺁﻥ ﺩﺳﺘﻪ ﻭﺍژﮔﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺣﺮﻑ ﻧﺨﺴﺘﺶ ﻋﻴﻦ ﻭ ﺣـﺮﻑ‪ ‬ﺩﻭﻡﺍﺵ ﻭﺍﻭ ﺍﺳـﺖ‪.‬‬
‫ﺑﻴﺸﺘﺮ ﺁﻥﻫﺎ ﻣﻌﻨﺎﻱ ﻋﻮﺩ ﻭ ﺑﺎﺯﮔﺸـﺘﻦ ﺭﺍ ﻣـﻲﺭﺳـﺎﻧﻨﺪ‪ .‬ﮔـﻮﻳﻲ ﺍﻧﺴـﺎﻥ ﮔﺮﻓﺘـﺎﺭ ﻭﺳـﻮﺍﺱﻫـﺎﻱ‬
‫ﺷﻴﻄﺎﻥﻫﺎ ﺑﻮﺩﻩ؛ ﻭ ﺍﻛﻨﻮﻥ ﺑﺎﺯ ﮔﺸﺘﻪ ﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪ :‬ﺍﺯ ﻫﺮ ﺑﺪﺟﻨﺲِ ﺭﺍﻧﺪﻩﺷﺪﻩ ﺍﺯ ﺭﺣﻤـﺖ ﺧـﺪﺍ‪،‬‬
‫ﺑﺮﻣﻲﮔﺮﺩﻡ ﻭ ﺑﻪ ﺍﻭ ﭘﻨﺎﻩ ﻣﻲﺑﺮﻡ‪ ،‬ﺗﺎ ﺍﺯ ﺩﺳﺖ ﺁﻥ ﺑﺪﺟﻨﺲ ﺭﻫﺎﻳﻲ ﻳـﺎﺑﻢ؛ ﻭ ﻣﺰﺍﺣﻤـﺖ ﺍﻭ ﺍﺯ ﻣـﻦ‬
‫ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﺳﭙﺲ »ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ« ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺎ ﺑﺘﻮﺍﻥ ﺭﺍﻩ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﺳﭙﺲ‬
‫ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺑﺎ ﻫﻤﺎﻥ ﻛﻴﻔﻴﺘﻲﻛﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﭼﻮﻥ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﻫﻔﺪﻩ ﺑﺎﺭ ﺩﺭ ﺭﻭﺯ‬
‫ﺗﻜﺮﺍﺭ ﻣﻲﮔﺮﺩ‪ ،‬ﺭﻭﺍﻥِ ﺍﻧﺴﺎﻥ ﻭﻳﮋﮔﻲ ﺑﻨﺪﮔﻲ ﻣﻲﻳﺎﺑﺪ؛ ﺑﻪ ﮔﻮﻧﺔ ﻛﻪ ﻣﺘﻦ ﺑﻨـﺪﮔﻲ )ﺳـﻮﺭﺓ ﺣﻤـﺪ(‬
‫ﺷﺨﺼﻴﺖ‪ ‬ﺍﻧﺴﺎﻥ ﻣﻲﺷﺪ؛ ﻭ ﺯﻧﺪﮔﻲﻳﺶ ﺷﺮﺡ ﺁﻥ ﻣﺘﻦ ﺧﻮﺍﻫﺪ ﺑـﻮﺩ؛ ﺯﻳـﺮﺍ ﺟﻬـﺖﮔﻴـﺮﻱﻫـﺎﻱ‬
‫ﻭﺍﻗﻌﻴﺖ‪ ‬ﺯﻧﺪﮔﻲ – ﻫﻤﻪ – ﺍﺯ ﻭﻳﮋﮔﻲﻫﺎﻱ ﺍﻧﺴﺎﻥ ﺭﻳﺸﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ؛ ﺍﻣﺎ ﺳـﻮﺭﺓ ﻓﺎﺗﺤـﻪ – ﻛـﻪ‬
‫ﻣﺘﻦِ ﻣﺠﻤﻞِ ﺑﻨﺪﮔﻲﺳﺖ‪ ،‬ﺧﻮﺩ ﺷﺮﺣﻲ ﺩﺍﺭﺩ )ﻗﺮﺁﻥ( ﻛﻪ ﻫﺮ ﺳـﻮﺭﻩ ﻭ ﻫـﺮ ﺁﻳـﻪ ﺍﺯ ﺁﻥ‪ ،‬ﺗﻔﺼـﻴﻞ‬
‫ﮔﻮﺷﺔ ﺍﺯ ﻫﻤﻴﻦ ﻣﺘﻦ ﺍﺳﺖ‪ .‬ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺷﺨﺼﻴﺖ‪ ‬ﺍﺟﻤﺎﻟﻲ ﺑﻨﺪﮔﻲ ﺑـﻪ ﺍﻭﺝ ﺧـﻮﺩ‬
‫ﻣﻲﺭﺳﺪ‪ .‬ﭼﻪ ﺑﻬﺘﺮ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﻣﻘﻄﻊ ﺩﻳﮕﺮﻱ ﺍﺯ ﻗﺮﺁﻥ ﻧﻴﺰ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺗﺎ ﻳـﻚ ﮔﻮﺷـﺔ ﺍﺯ‬
‫ﺷﺨﺼﻴﺖ‪ ‬ﺗﻔﺼﻴﻠﻲ ﺁﻥ ﻫﻢ ﺗﻜﻤﻴﻞ ﮔﺮﺩﺩ‪ .‬ﺭﻭﺯ ﺩﻳﮕﺮ ﮔﻮﺷﺔ ﺩﻳﮕﺮ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﻫﻤﻴﻦﮔﻮﻧﻪ‬
‫ﻫﺮ ﺭﻭﺯ ﻣﻘﻄﻌﻲ ﺍﺯ ﺁﻥ ﺗﻜﻤﻴﻞ ﻣﻲﮔﺮﺩﺩ‪.‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺳﻮﺭﺓ ﺍﺯ ﻗﺮﺁﻥ ﻳﺎ ﻣﻘﻄﻌﻲ ﺍﺯ ﺁﻥ ﺳﻮﺭﻩ ﺧﻮﺍﻧـﺪﻩ ﺷـﺪ‪ ،‬ﺩﻳﮕـﺮ ﻧﺒﺎﻳﺴـﺖ ﺳـﺮ ﭘـﺎ‬
‫ﺍﻳﺴﺘﺎﺩ؛ ﺯﻳﺮﺍ ﺩﻳﮕﺮ ﭼﻴﺰﻱ ﻧﻤﺎﻧﺪﻩ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ .‬ﺩﺭﻣﻲﻳﺎﺑﺪ ﻛﺒﺮﻳـﺎﻱ ﺧـﺪﺍ ﺍﺯ ﺍﻳـﻦ ﻫـﻢ ﺑـﺎﻻﺗﺮ‬
‫ﺍﺳﺖ‪ .‬ﭘﺲ ﭘﺴﻨﺪﻳﺪﻩ ﻧﻴﺴﺖ ﺩﺭ ﺑﺰﺭﮔﺪﺍﺷﺖ ﻭ ﺑﻨﺪﮔﻲﻳﺶ ﺑﻪ ﺍﻳـﻦ ﺍﻧـﺪﺍﺯﻩ ﺑﺴـﻨﺪﻩ ﻛـﺮﺩ‪ ،‬ﺑﻠﻜـﻪ‬
‫ﺑﺎﻳﺴﺖ ﺑﻴﺸﺘﺮ ﺑﻨﺪﮔﻲ ﻛﺮﺩ؛ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﺎ ﮔﻔﺘﻦ‪ :‬ﺍﷲ ﺍﻛﺒﺮ ﺳﺮ ﺗﻌﻈﻴﻢ ﻓﺮﻭﺩ ﻣـﻲﺁﻭﺭﺩ؛‬
‫ﻭ ﺑﻪ ﺭﻛﻮﻉ ﻣﻲﺭﻭﺩ‪.‬‬
‫ﺩﺭ ﺑﺎﺭﺓ ﺭﻛﻮﻉ ﺫﻛﺮﻫﺎﻳﻲ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏﻫﺎﻱ ﺣـﺪﻳﺚ ﻣـﻲﺗـﻮﺍﻥ ﺁﻥﻫـﺎ ﺭﺍ‬
‫ﻴﻢ« ﻳﻌﻨـﻲ »ﺧﺪﺍﻭﻧـﺪ ﺑـﺰﺭگﺍﻡ ﺭﺍ ﺍﺯ‬ ‫ﻳﺎﻓﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺁﻥ ﺫﻛﺮﻫﺎ ﭼﻨﻴﻦ ﺍﺳﺖ‪ُ» :‬ﺒْﺤَﺎنَ رَ� ّ َ ْ َ‬
‫ِ اﻟﻌ ِﻈ ِ‬
‫ﻧﺴﺒﺖ ﻧﻘﺺ ﺩﻭﺭ ﻣﻲﻛﻨﻢ«‪ .‬ﻛﺪﺍﻡ ﻧﻘﺺ؟ »ﺍﺯ ﺍﻳﻦ ﻛﻪ ﮔﻤﺎﻥ ﻛﻨﻢ‪ ،‬ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﺑﻨـﺪﮔﻲ ﻛـﻪ ﺍﻧﺠـﺎﻡ‬
‫ﺩﺍﺩﻡ‪ ،‬ﻛﺎﻓﻲ ﺑﻮﺩ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺑﻨﺪﮔﻲ ﻭ ﺗﺴـﺒﻴﺢ ﻭ ﺳـﺘﺎﻳﺶ ﺑـﺮﺍﻱ ﺧـﺪﺍ ﺩﺭ ﺣﺎﻟـﺖ ﻗﻴـﺎﻡ‪ ،‬ﻛـﺎﻓﻲ‬
‫ﻧﻴﺴﺖ؛ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﺣﺎﻟﺖ ﺩﻭﺭ ﺷﻮﻡ«‪ .‬ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﺗﺴﺒﻴﺢ ﻓـﺮﺍﺭ ﺑﻨـﺪﻩ ﺍﺯ ﻧﻘـﺺ ﺑـﻪ ﻛﻤـﺎﻝ‬
‫ﺍﺳﺖ؛ ﺍﻟﺒﺘﻪ ﻣﻲﺗﻮﺍﻥ ﺫﻛﺮﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻫﻢ ﮔﻔﺖ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺩﺭ ﺭﻛﻮﻉ ﺗﺴﺒﻴﺢ ﺧﻮﺍﻧﺪﻩ ﺷﺪ‪ ،‬ﺳﺮ ﺑﺮﻣﻲﺩﺍﺭﺩ؛ ﻭ ﭘﺸﺖ ﺳﺮ ﺗﺴـﺒﻴﺢ ﺣﻤـﺪ –‬
‫ﻛﻪ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ – ﺑﺮ ﺯﺑﺎﻥ ﺟﺎﺭﻱ ﻣﻲﺷﻮﺩ‪ .‬ﺩﻭﺭﺷﺪﻥ ﺍﺯ ﻣﺮﺣﻠﺔ ﻗﻴﺎﻡ ﺑﻪ ﺭﻛﻮﻉ ﻭ ﺍﺯ ﺭﻛﻮﻉ ﺑﻪ‬
‫ﺍﻋﺘﺪﺍﻝ ﺗﺴﺒﻴﺢ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﺮﻳﻚ ﺍﺯ ﺁﻥﻫﺎ ﺣﻤﺪ ﺍﺳﺖ‪) .‬ﺣﺮﻛﺖ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺍﺯ ﻳﻚ ﻣﺮﺣﻠﻪ ﺑـﻪ‬
‫ﻣﺮﺣﻠﻪ ﺩﻳﮕﺮ‪ ،‬ﺗﺴﺒﻴﺢ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﻥ ﻣﺮﺣﻠﻪ ﺣﻤﺪ ﺍﺳﺖ(‪ .‬ﭘﺲ ﺍﺯ ﺭﻛﻮﻉ ﺑـﻪ ﺣﺎﻟـﺖ ﺍﻋﺘـﺪﺍﻝ‬
‫ﻣﻲﺭﻭﺩ ﻭ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫َ َ‬
‫َ اﷲُ لِﻤَﻦْ ﻤﺣﺪ ُه«‪.‬‬
‫ِ‬ ‫»َﻤِﻊ‬
‫)ﺧﺪﺍ ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﺪ؛ ﻭ ﺑﭙﺬﻳﺮﺩ ﺳﺘﺎﻳﺶ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺳﺘﺎﻳﺶﺍﺵ ﻣﻲﻛﻨﺪ(‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻣﻲﺧﻮﺍﻧﺪ‪:‬‬
‫ْ‬ ‫َ ّﻨَﺎ لَﻚ‬ ‫ْ‬ ‫ّ َ وَلَﻚ‬
‫ّﻬُﻢَّ رَ� َ اﺤﻟَﻤ ُﺪ«‪.‬‬‫َ�َﻨ َ اﺤﻟَﻤ ُﺪ« ﻳﺎ »‬ ‫»‬
‫»ﺧﺪﺍﻭﻧﺪﺍ! ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﺗﺴﺒﻴﺢ ﺑﺮﺍﻱ ﺗﻮ ﺑﻮﺩ‪ ،‬ﺳﺘﺎﻳﺶ ﻫﻢ ﺑﺮﺍﻱ ﺗﻮ ﺍﺳﺖ«‪.‬‬
‫ﺑﺎﺯ ﺩﺭ ﻣﻲﻳﺎﺑﺪ ﻛﻪ ﻛﺎﻓﻲ ﻧﻴﺴﺖ‪ .‬ﺍﷲ ﺍﻛﺒﺮ‪ :‬ﻛﺒﺮﻳﺎﻱ ﺧﺪﺍ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺭﻛﻮﻉ ﻫـﻢ‬
‫ﺑﺴﻨﺪﻩ ﺷﻮﺩ‪ .‬ﺑﺎﻳﺴﺖ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦﻫﺎ ﻓﺮﻭﺗﻦ ﺑﻮﺩ؛ ﭘﺲ ﺗﻼﺵ ﻣـﻲﻛﻨـﺪ ﺍﺯ ﺁﻥ ﻫـﻢ ﺧﺎﺿـﻊﺗـﺮ‬
‫ﺑﺎﺵ؛ ﺁﻧﮕﺎﻩ ﻣﻲﻧﺸﻴﻨﺪ؛ ﻭ ﺑﻪ ﺣﺎﻟﺘﻲ ﺩﺭﻣﻲﺁﻳﺪ ﻛﻪ ﺩﺭﺟﺔ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﺩﺭ ﺧﻀﻮﻉ ﻧﻴﺴﺖ‪ .‬ﺳﺠﺪﻩ‬
‫ﻣﻲﻛﻨﺪ؛ ﻳﻌﻨﻲ ﺳﺮ ﺑﺮ ﺁﺳﺘﺎﻥ ﻋﻈﻤﺖ ﺧﺪﺍ ﻣﻲﺳﺎﻳﺪ‪.‬‬

‫ﺳﺠﺪﻩ ﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺑﻨﺪﮔﻲ‬

‫ﻫﻨﮕﺎﻡ ﺳﺠﺪﻩ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪:‬‬
‫ْ‬ ‫ﺤَﺎن‬
‫َ رَ�ِّ اﻷَْﻰﻠﻋَْ وَﺤ ِﺑَﻤ ِﺪهِ«‪.‬‬
‫َ‬ ‫»‬
‫»ﺧﺪﺍﻭﻧﺪ‪ ‬ﺑﺮﺗﺮ ﻭ ﺑﺎﻻﺗﺮﻡ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﻲﻛﻨﻢ«‪.‬‬
‫ﻳﻌﻨﻲ ﺍﺯ ﺑﺴﻨﺪﻩﻛﺮﺩﻥ ﺑﻪ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ – ﻛﻪ ﺩﺭ ﺣﺎﻟﺖ ﺍﻋﺘﺪﺍﻝ ﺍﺳﺖ – ﻓﺮﺍﺭ ﻣﻲﻛﻨﻢ؛ ﻭ ﺍﻭ ﺭﺍ‬
‫ﺍﺯ ﺍﻳﻦ ﻧﺴﺒﺖ )ﻧﻘﺺ( ﺩﻭﺭ ﻣﻲﺳﺎﺯﻡ؛ ﻭ ﺑﻪ ﺳﺠﺪﻩ ﻣﻲﺍﻓﺘﻢ‪ .‬ﺩﺭ ﺳﺠﺪﻩ ﺑﻪ ﺟﺎﻱ ﻋﻈﻴﻢ‪» ،‬ﺃﻋﻠﻲ«‬
‫ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺎ ﺷﻜﻮﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻴﺸﺘﺮ ﺁﺷﻜﺎﺭ ﺷﻮﺩ‪ .‬ﺫﻛﺮﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ‬
‫ﺯﻣﺎﻥ ﺑﺎﺷﺪ ﻣﻲﺗﻮﺍﻥ ﺁﻥﻫﺎ ﺭﺍ ﻧﻴﺰ ﺧﻮﺍﻧﺪ؛ ﺩﺭ ﺿﻤﻦ ﺳﺠﺪﻩ ﺯﻣﺎﻥ ﻣﻨﺎﺳﺒﻲ ﺑﺮﺍﻱ ﺩﻋﺎﻛﺮﺩﻥ ﺍﺳﺖ‪.‬‬
‫ﭼﻮﻥ ﺣﺎﻟﺖ ﺳﺠﻮﺩ ﺣﺎﻟﺖ‪ ‬ﻗﺮﺏ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫َ َۡ‬ ‫َ‬
‫�ب۩ ‪] ﴾١‬اﻟﻌﻠﻖ‪.[١٩ :‬‬
‫﴿و� وٱ� ِ‬
‫»ﺳﺠﺪﻩ ﺑﺒﺮ ﻭ ﻧﺰﺩﻳﻚ ﺷﻮ«‪.‬‬
‫ﭘﺲ ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺣﺎﻟﺖ‪ ‬ﺳﺠﻮﺩ ﻫﺮ ﺩﻋﺎﻳﻲ‪ ،‬ﻣﺎﻧﻨﺪ‪ :‬ﺩﻋﺎﻫﺎﻱ ﻗﺮﺁﻧﻲ ﻭ ﺩﻋﺎﻫﺎﻱ ﻣـﺄﺛﻮﺭ‬
‫ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ .‬ﺩﻳﮕﺮ ﻧﻤﺎﺯ ﮔﺰﺍﺭ ﺁﻧﭽﻪ ﺍﺯ ﺑﻨﺪﮔﻲ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺳﺠﺪﻩﻛﺮﺩﻥ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ؛ ﺍﻣـﺎ‬
‫ﺑﺎﺯ ﺩﺭﻣﻲﻳﺎﺑﺪ ﻛﻪ ﻛﺒﺮﻳﺎﻱ ﺧﺪﺍ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ‪» :‬ﺍﷲ ﺍﻛﺒﺮ« ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﺑﻨـﺪﮔﻲ ﻫـﻢ ﺑـﺲ‬
‫ﻧﺒﻮﺩ‪ .‬ﺣﺎﻝ ﭼﻪ ﺑﻜﻨﺪ؟ ﭼﻴﺰ ﺑﺎﻻﺗﺮﻱ ﻛﻪ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺳﺮ ﺍﺯ ﺳﺠﺪﻩ ﺑﺮﻣﻲﺩﺍﺭﺩ‪ .‬ﺩﻋﺎﻱ ﺁﻣﺮﺯﺵ ﻭ‬
‫ﺭﺣﻤــﺖ ﻣــﻲﺧﻮﺍﻧــﺪ‪ .‬ﺁﻧﮕــﺎﻩ ﭼــﻮﻥ ﭼﻴــﺰﻱ ﺑــﺎﻻﺗﺮ ﺍﺯ ﻗﻴــﺎﻡ ﻭ ﺭﻛــﻮﻉ ﻭ ﺳــﺠﻮﺩ ﻧﻴﺴــﺖ؛ ﻭ‬
‫ﻣﻬﻢﺗﺮﻳﻦﺷﺎﻥ ﺭﺍ – ﻛﻪ ﺍﻳﻦ ﺁﺧﺮﻱ ]ﺳﺠﺪﻩ[ﺳﺖ – ﺗﻜﺮﺍﺭ ﻣﻲﻛﻨﺪ؛ ﭼﻮﻥ ﺩﺭ ﻓﺮﻭﺗﻨﻲ ﻭ ﺑﻨـﺪﮔﻲ‬
‫ﺭﻓﺘﺎﺭﻱ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﻳﻢ‪ .‬ﭘﺲ ﺳﺠﺪﻩ ﺗﻜﺮﺍﺭ ﻣﻲﺷﻮﺩ؛ ﻭ ﺑﺎﺯ ﺗﻜﺮﺍﺭ ﺍﷲ ﺍﻛﺒﺮ‪ .‬ﻛﺒﺮﻳـﺎﻱ ﺧـﺪﺍ‬
‫ﺑﻴﺸﺘﺮ ﻭ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺑﺎﺯ ﺣﻖ ﺑﻨﺪﮔﻲ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩﻩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻪ ﺑﺎﻳﺪ ﻛﺮﺩ؟ ﺑﺮﺧﻴـﺰ!‬
‫ﻣﻜﺜﻲ ﻛﻦ‪» :‬ﺁﻳﺎ ﺣﺎﻻ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻧﻢ ﺟﻠﻮﺗﺮ ﺑﺮﻭﻡ‪ ،‬ﺩﺳﺖ ﺑﻜﺸﻢ؟ ﻧـﻪ‪ ،‬ﺁﻥ ﺍﻧـﺪﺍﺯﻩ ﻛـﻪ ﻣـﻲﺷـﻮﺩ‬
‫ﺗﻜﺮﺍﺭ ﻣﻲﻛﻨﻢ‪ ،‬ﺗﺎ ﺑﺮﺍﻳﻢ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺧﻮﻱ ﺷﻮﺩ؛ ﻭ ﻣﺎﻧﺪﮔﺎﺭ‪ .‬ﺭﻛﻌﺖ‪ ‬ﺩﻳﮕﺮﻱ ﺭﺍ ﻫﻢ ﻫﻤـﻴﻦﮔﻮﻧـﻪ‬
‫ﻣﻲﮔﺰﺍﺭﻡ«‪ .‬ﭘﺲ ﺍﺯ ﺭﻛﻌﺖ‪ ‬ﺩﻭﻡ ﺗﻜﺮﺍﺭ ﺑـﻴﺶ ﺍﺯ ﺍﻧـﺪﺍﺯﻩ ﻧﻴـﺰ ﻣﻘـﺪﻭﺭ ﻧﻴﺴـﺖ‪ .‬ﭘـﺲ ﺑﻨﺸـﻴﻦ؛ ﻭ‬
‫ﺳﭙﺎﺳﮕﺰﺍﺭﻱ ﻛﻦ! ﺁﺧﺮﻳﻦ ﺳﺨﻨﺎﻧﺖ ﺭﺍ ﺑﮕﻮ! ﻭ ﺳﭙﺲ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﺎﺯﮔﺮﺩ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺑﻪ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺭﺳﻴﺪ‪ ،‬ﺑﻪ ﺍﻭﺝ ﺑﻨﺪﮔﻲ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻡﮔﺬﺍﺭﻱ ﻫﺮ ﺑﺨﺶ ﻧﻤﺎﺯ ﻧﻴﺰ ﺣﻜﻤﺖ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ‪.‬‬
‫ﻗﻴﺎﻡ‪ :‬ﺩﺭ ﺣﻀﻮﺭ ﺧﺪﺍﻭﻧﺪ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥ ﺑﻨﺪﮔﻲ ﺑﺎ ﻋﺰﻡ ﻭ ﺍﺭﺍﺩﻩ ﺑﺮﺧﺎﺳﺘﻦ‪.‬‬
‫ﺭﻛﻮﻉ‪ :‬ﺳﺮِ ﺑﻨﺪﮔﻲ ﻓﺮﻭﺩﺁﻭﺭﺩﻥ‪.‬‬
‫ﺳﺠﻮﺩ‪ :‬ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﺭﺷﻤﺮﺩﻥ ﻭ ﭘﺎﻳﻴﻦﮔﺮﻓﺘﻦ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻌﺒﻮﺩ‪.‬‬
‫ﭘﺲ ﻫﻤﺔ ﺯﻧﺪﮔﻲ ﺑﺎﻳﺪ ﻗﻴﺎﻡ ﻭ ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﺑﺎﺷـﺪ‪ .‬ﻭ ﺍﻳـﻦ ﺭﻓﺘـﺎﺭﻱﻛـﻪ ﺩﺭ ﻧﻤـﺎﺯ ﺍﻧﺠـﺎﻡ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﺗﻌﺒﻴﺮ ﻛﺎﻣﻠﻲ ﺍﺯ ﻗﻴﺎﻡ ﻭ ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﻋﻤﻠﻲ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻧﺪﮔﻲﺳﺖ‪.‬‬

‫ﺑﺰﺭگﺩﺍﺷﺖﻫﺎ ﺑﺮﺍﻱ ﺧﺪﺍﺳﺖ‬

‫ُ‬ ‫َ‬
‫ﻴَﺎتُ ﷲَِِّ وَالﺼَّﻠَﻮاتُ وَاﻟﻄَّﻴِّﺒَﺎت« ﺍﻳﻦ ﻗﻮﻱﺗﺮﻳﻦ‬
‫ﺑﺎﻳﺪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺳﭙﺎﺱ ﺑﮕﺰﺍﺭﺩ‪ّ » :‬‬
‫ّ ُ َُْ ََ ُ‬
‫ﺎر�ت‪،‬‬ ‫ﺭﻭﺍﻳﺖ ﺩﺭ ﺗﺸﻬﺪ ﺍﺳﺖ‪ .‬ﺭﻭﺍﻳﺎﺕ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؛ ﻣﺎﻧﻨﺪ‪َّ» :‬ﺤِﻴَﺎت الﻤﺒ‬
‫ّﻠَﻮَاتُ اﻟﻄَّﻴِّﺒَﺎتُ ﷲَِ ِ ّ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦﻫﺎ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ‪ ،‬ﺍﻭﻟﻲ – ﻛﻪ ﺍﺯ ﺩﻳﮕﺮ ﺭﻭﺍﻳﺖﻫﺎ‬
‫ﺩﺭﺳﺖﺗﺮ ﺍﺳﺖ – ﺗﻔﺴﻴﺮ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺍﻟﺘﺤﻴﺎﺕ‪ :‬ﻫﻤﺔ ﺯﻧﺪﻩ ﺑﺎﺩﻫﺎ ﻭ ﺗﻌﻈﻴﻢﻫﺎ ﻭ ﺑﺰﺭگﺩﺍﺷﺖﻫـﺎ ﺑـﺮﺍﻱ ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺖ‪ .‬ﺑﺎﻳـﺪ ﺍﺯ‬
‫ﺧﺪﺍﻭﻧﺪ ﺳﭙﺎﺱﮔﺰﺍﺭ ﻭ ﻣﺘﺸﻜﺮ ﺑﺎﺷﺪ ﻛﻪ ﺑﻨﺪﻩ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺍﻧـﺪﺍﺯﻩ ﺍﺯ ﻫـﺪﺍﻳﺖ ﺭﺳـﺎﻧﺪﻩ؛ ﻭ ﻣﻮﻓـﻖ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﻤﺔ »ﺗﺤﻴﺖ«ﻫﺎ‪ ،‬ﻣﺎﻧﻨﺪ‪ :‬ﻗﻴﺎﻡ ﻭ ﺭﻛـﻮﻉ ﻭ ﻗﻌـﻮﺩ ﻭ ﺳـﺠﻮﺩ ﺑـﺎ ﺑـﺰﺭگﺩﺍﺷـﺖ‬
‫ﻫﻤﺮﺍﻩ ﺍﺳﺖ؛ ﻭ ﻫﺮ ﺗﺤﻴﺖ ﻭ ﺑﺰﺭگﺩﺍﺷﺖ ﺩﻳﮕﺮﻱ ﺑﺎﻳﺪ ﺑـﺮﺍﻱ ﺧـﺪﺍ ﺑﺎﺷـﺪ‪ .‬ﺍﮔـﺮ ﺑـﻪ ﺑﻨـﺪﺓ ﺍﺯ‬
‫ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺗﺤﻴﺖ ﮔﻔﺘﻪ؛ ﻳﺎ ﺑﻪ ﺍﻧﺴﺎﻥِ ﻣﺆﻣﻨﻲ‪ ،‬ﺳﻼﻣﻲ ﺍﺯ ﺳﺮ ﺗﺤﻴﺖ ﺩﺍﺩﻩ ﻣﻲﺷـﻮﺩ‪ ،‬ﺑـﺮﺍﻱ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻤﺎﻥ ﺩﺍﺭﺩ‪.‬‬
‫»ﻭﺍﻟﺼﻠﻮﺍﺕ« ﻭ ﻧﻤﺎﺯﻫﺎ ﻛـﻪ ﺑـﺎﺭﺯﺗﺮﻳﻦ ﻧﻤﻮﻧـﻪﻫـﺎﻱ ﺗﺤﻴـﺎﺕﺍﻧـﺪ‪ ،‬ﻧﻴـﺰ ﺑـﺮﺍﻱ ﺧﺪﺍﻭﻧﺪﻧـﺪ‪.‬‬
‫»ﻭﺍﻟﻄﻴﺒﺎﺕ«‪ :‬ﻫﺮ ﻛﺮﺩﺍﺭِ ﭘﺎﻙ ﻭ ﺧﺎﻟﺺ ﻭ ﺑﻲﻏﻞ ﻭ ﻏﺶ ﻧﻴﺰ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﺑﻪ ﻳﺎﺩ‬
‫ﻣﻲﺁﻭﺭﺩ ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﺔ ﺭﻧﺞ ﻭ ﺯﺣﻤﺖﻫﺎﻱ ﺷﺒﺎﻧﻪﺭﻭﺯﻱ ﻭ ﺭﺍﻩﻧﻤﺎﻳﻲﻫﺎﻱ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﺑﻮﺩ ﻛـﻪ ﺍﻭ‬
‫ﺑﻪ ﺍﻳﻦ ﺩﺭﺟﻪ ﺍﺯ ﺑﻨﺪﮔﻲ ﺭﺳﻴﺪ‪ .‬ﭘﺲ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺣﻮﺍﺱ ﺟﻤﻊ ]ﻭ ﺳﺮﺷﺎﺭ ﺍﺯ‬
‫ﻋﺎﻃﻔﻪ[ ﺍﺯ ﺍﻭ ﻧﻴﺰ ﺳﭙﺎﺱﮔﺰﺍﺭﻱ ﺷﻮﺩ‪ ،‬ﺑﺎ ﻭﻱ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﮔﻮﻳﻲ ﺩﺭ ﺣﻀـﻮﺭ ﺍﻭﺳـﺖ؛ ﻧـﻪ‬
‫ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻭ ﺭﺍ ﻫﻤﭽﻮﻥ ﺑﻨﺪﺓ ﺩﺭﺳﺖﻛﺎﺭ ﺧﺪﺍ ﺧﻄـﺎﺏ ﻗـﺮﺍﺭ ﻣـﻲﺩﻫـﺪ؛‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻫﻨﮕﺎﻣﻲ ﺩﺭ ﺑﺎﺭﺓ ﻣﺠﺎﻫﺪﺍﺕ ﻭ ﺍﻋﻤﺎﻟﻲﻛﻪ ﺳﻴﺪ) ‪ / (1‬ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺻﺤﺒﺖ ﻣﻲﺷﻮﺩ‪،‬‬
‫‪F38‬‬

‫ﺩﺭ ﺍﺩﺍﻣﺔ ﺳﺨﻦ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺧﺪﺍ ﺗﻮ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ! ﻭ ﺭﺣﻤﺖ ﻛﻨﺪ؛ ﻭ ﺧﺪﺍﻭﻧـﺪ ﺍﺯ ﺗـﻮ ﺧﻮﺷـﻨﻮﺩ ﻭ‬
‫ﺭﺍﺿﻲ ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﻛﻪ ﮔﻮﻳﻨﺪﻩ ﻫﺮﮔﺰ ﻣﻌﺘﻘﺪ ﻧﻴﺴﺖ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﻣﻲﺷﻨﻮﺩ؛ ﻳﺎ ﺁﻧﺠﺎ ﺣﻀـﻮﺭ‬
‫ﺩﺍﺭﺩ‪ ،‬ﺑﺎ ﻫﻤﺔ ﻫﺴﺘﻲ ﻭ ]ﻋﺎﻃﻔﻪ[ ﺍﻭ ﺭﺍ ﺩﻋﺎ ﻣﻲﻛﻨﺪ؛ ﺍﻭ ﺭﺍ ﻣﺨﺎﻃﺐ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ ﻭ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫َ ُُ‬ ‫ﺴَّﻼ م ﻋَﻠَﻴْﻚ ّ‬
‫ �َ�ُ َﻬ ُ‬
‫ﻤﺣَْﺔُ اﷲَ ّ َو َ� َﺮ�ﺗﻪ« ﻣﻌﻨﺎﻱ ﺳﻼﻡ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷـﺪ؛ ﺍﻣـﺎ ﺳـﻼﻡ‬
‫ِ‬ ‫ّﻲﺒِّ َ‬
‫ وَر‬ ‫» َُ َ‬
‫ﺑﺮﺍﻱ ﭘﻴﺎﻣﺒﺮ ‪ ‬ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ ﻫﺮﭼـﻪ ﺑـﺎ ﺍﻭ ﺳـﺎﺯﮔﺎﺭ ﻧﻴﺴـﺖ‪ ،‬ﺧﺪﺍﻭﻧـﺪ ﺍﺯ ﺍﻭ ﺩﻭﺭ ﺑـﺪﺍﺭﺩ‪ .‬ﺍﺯ‬
‫ﻧﺎﺳﺎﺯﮔﺎﺭﻱ ﻫﺎﻱ ﺩﻧﻴﺎ ﺩﺭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺯﻧﺪﻩ ﺑﻮﺩ؛ ﻭ ﺍﻛﻨـﻮﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺑـﺮﺯﺥ‪ ،‬ﻭ ﺭﻭﺯ ﺭﺳـﺘﺎﺧﻴﺰ ﻭ‬
‫ﺑﻬﺸﺖ‪ ،‬ﻫﺮﭼﻪ ﻧﺎﺳﺎﺯﮔﺎﺭﻱﺳﺖ ﺍﺯ ﺍﻭ ﺩﻭﺭ ﻧﻤﺎﻳﺪ‪.‬‬
‫»ﻤﺣﺔ«‪ :‬ﺭﺣﻤﺖ‪ ‬ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺟﻨﺒﺔ ﺍﻳﺠﺎﺑﻲ ﺩﺍﺭﺩ؛ ﻳﻌﻨﻲ ﻫﺮ ﭼﻴﺰﻱ ﻛﻪ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺧﺪﺍﻭﻧـﺪ‬
‫ﺁﻥ ﺭﺍ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪.‬‬
‫»ﺑﺮﻛﺎﺕ«‪ :‬ﺭﺣﻤﺖﻫﺎ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﺍﻳﺠﺎﺑﻲ ﺑﺨﺸﻴﺪﻩ ﺷﺪﻩ ﺑﻪ ﭘﻴـﺎﻣﺒﺮ ‪ ‬ﻓﺮﺍﻭﺍﻧـﻲ ﻭ ﭘﺎﻳـﺪﺍﺭﻱ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻧﻮﺑﺖ ﺑﻨﺪﮔﺎﻥِ ﺻﺎﻟﺢ ﺧﺪﺍ ﻣﻲﺭﺳﺪ ﻛﻪ )ﺩﺭ ﺭﺳﻴﺪﻥ ﻭﻱ ﺑـﻪ ﺍﻳـﻦ ﺩﺭﺟـﻪ ﺍﺯ ﻫـﺪﺍﻳﺖ(‬
‫ﻧﻘﺶ ﺑﻨﻴﺎﺩﻳﻦ ﺩﺍﺷﺘﻪﺍﻧﺪ؛ ﭼﻪ ﮔﺬﺷﺘﮕﺎﻥ ﻛﻪ ﺭﺍﻩ ﺭﺍ ﻫﻤﻮﺍﺭ ﻛﺮﺩﻧﺪ؛ ﻭ ﭼﻪ ﻣﻌﺎﺻﺮﺍﻥ ﻛـﻪ ﭘﺸـﺘﻴﺒﺎﻥ‬
‫ﺍﻭ ﻫﺴﺘﻨﺪ؛ ﺯﻳﺮﺍ ﻣﺆﻣﻨﺎﻥ ﻫﻤﭽﻮﻥ »ﺑﻨﻴﺎﻥ ﻣﺮﺻﻮﺹ«ﺍﻧﺪ؛ ﻭ ﺑـﺎ ﺑـﻮﺩﻥ ﺁﻥﻫﺎﺳـﺖ ﻛـﻪ ﻧﻤـﺎﺯﮔﺰﺍﺭ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﺑﻨﺪﮔﻲ ﺧﻮﺩ ﺭﺍ ﺍﻳﻦﭼﻨﻴﻦ ﻭ ﺗﺎ ﺍﻳﻦ ﺣﺪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ :‬ﭘﺲ‪:‬‬
‫ْﻨَﺎ وَﻰﻠﻋَ ﻋِﺒَﺎدِ اﷲَِّ الﺼَّﺎ ﺤﻟ َ‬ ‫ّ َ‬
‫�«‪.‬‬ ‫ِِ‬ ‫َ‬ ‫لﺴَﻼ ُم‬‫»‬
‫»ﺳﻼﻡ ﺑﺮ ﻣﺎ ﻭ ﺑﺮ ﺑﻨﺪﮔﺎﻥ ﻧﻴﻜﻮﻛﺎﺭ ﺧﺪﺍ!«‪.‬‬

‫‪ -1‬ﻣﻘﺼﻮﺩ ﺷﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ‪ /‬ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﭘﺎﻳﺎﻥ‪ ،‬ﺯﻣﺎﻥ ﺭﺳﻴﺪﻥ ﺑﻪ ﺷﻬﻮﺩ ﺣﻘﻴﻘﺖ‪ ‬ﻛﺒﺮﻱ ﺍﺳـﺖ‪» :‬أﺷـﻬﺪ أن ﻻ � إﻻ اﷲ«‪ .‬ﻳﻌﻨـﻲ‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭﻳﺎﻓﺘﻢ ]ﻭ ﺁﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩﻡ[‪ ،‬ﺍﻛﻨﻮﻥ ﮔﻮﺍﻫﻲ ﻣـﻲﺩﻫـﻢ ﻛـﻪ‬
‫ﻓﺮﻣﺎﻥﺭﻭﺍ ﻭ ﻓﺮﻳﺎﺩﺭﺱِ ﻣﻌﺒﻮﺩ ﻭ ﻣ‪‬ﻌﻴﻨﻲ – ﻛﻪ ﺭﺣﻤﺎﻥ ﻭ ﺭﺣﻴﻢ ﻭ ﻣﺎﻟﻚ ﺑﺎﺷﺪ – ﺟﺰ ﺍﷲ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭ ﭘﻲ ﺍﻳﻦ ﮔﻮﺍﻫﻲ‪ ،‬ﮔﻮﺍﻫﺎﻥ ﺩﻳﮕﺮﻱ ﺩﺭ ﺑﺎﺭﺓ ﻣﻨﺰﻟﺖ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ‪ ‬ﻣﻲﺁﻳﺪ ﻛﻪ ﻣﻮﺟﺐ ﺷﺪ‪ ،‬ﺗـﺎ‬
‫ﻣﺆﻣﻦ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﺮﺳﺪ‪» :‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤـﺪﺍ ﻋﺒـﺪﻩ ﻭﺭﺳـﻮﻟﻪ« ﻳﻌﻨـﻲ ﭘـﺲ ﺍﺯ ﺁﻥ ﻛـﻪ‬
‫ﺩﺭﻳﺎﻓﺘﻢ ]ﻭ ﻧﺒﻮﺕ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻳﻢ ﺛﺎﺑﺖ ﺷﺪ[‪ ،‬ﺷﻬﺎﺩﺕ ﻭ ﮔـﻮﺍﻫﻲ ﻣـﻲﺩﻫـﻢ ﻛـﻪ ﻣﺤﻤـﺪ ﺑﻨـﺪﻩ ﻭ‬
‫ﻓﺮﺳﺘﺎﺩﺓ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺍﺯ ﻫﻤﺔ ﺳﭙﺎﺱﮔﺰﺍﺭﻱﻫﺎ ﻭ ﺑﻴﺎﻥ ﻣﻨﺰﻟﺖ ﺑﺰﺭگﺗﺮﻳﻦ ﻭ ﺁﺧﺮﻳﻦ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺑﻨﺪﮔﻲ ﺧـﺪﺍ‪،‬‬
‫ﺩﻳﮕﺮ ﺳﺨﻨﻲ ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﮕﺮ ﺁﻧﭽﻪ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﺎ ﺧﺪﺍﻱ ﺧﻮﺩ ﻣﻲﮔﻮﻳـﺪ‪ ،‬ﻭ ﺩﻭﺑـﺎﺭﻩ ﺑـﻪ‬
‫ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﺎﺯﮔﺮﺩﺩ‪.‬‬

‫ﻭﺍﭘﺴﻴﻦ ﺳﺨﻨﺎﻥ ﺑﺎ ﺧﺪﺍﻭﻧﺪ‬

‫ﺁﺧﺮﻳﻦ ﺳﺨﻨﺎﻥ ﺧﻮﺍﺳﺘﻪﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭘﺎﻳﺎﻥِ ﺣﻀﻮﺭ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ؛‬
‫ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﺑﻪ ﺍﻭ ﺑﺒﺨﺸﺪ‪ .‬ﺩﺭﺧﻮﺍﺳﺖﻫـﺎ ﺑـﺎ ﺻـﻠﻮﺍﺕ ﺑـﺮ‬
‫ﭘﻴﺎﻣﺒﺮ ‪ ‬ﺁﻏﺎﺯ ﻣﻲﺷﻮﺩ‪ .‬ﺍﮔﺮ ﺑﻪ ﺧﻮﺩ ﺻﻠﻮﺍﺕ ﻧﻴﺰ ﺍﻛﺘﻔﺎ ﺷﻮﺩ‪ ،‬ﺧﻮﺍﺳﺘﺔ ﺍﻭ ﺗﺤﻘﻖ ﻳﺎﻓﺘـﻪ ﺍﺳـﺖ؛‬
‫ﺍﻣﺎ ﺍﮔﺮ ﺩﻋﺎﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﺑﻬﺘﺮ ﺍﺳﺖ‪ .‬ﺻﻴﻐﺔ ﺻﻠﻮﺍﺕ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬
‫ﻴﻢ ﹶﻭ ﹶﺑ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﺎﺭ ﹾﻙ ﹶﻋ ﹶﲆ‬ ‫ﻴﻢ ﹶﻭ ﹶﻋ ﹶﲆ ﺁﻝ ﺇﹺ ﹾﺑ ﹶﺮﺍﻫ ﹶ‬
‫ﺍﻟﻠﻬ ﱠﻢ ﹶﺻ ﱢﻞ ﹶﻋ ﹶﲆ ﹸﳏ ﹶ ﱠﻤﺪ ﹶﻭ ﹶﻋ ﹶﲆ ﺁﻝ ﹸﳏ ﹶ ﱠﻤﺪ‪ ،‬ﻛ ﹶﹶﲈ ﹶﺻ ﱠﻠ ﹾﻴ ﹶﺖ ﹶﻋ ﹶﲆ ﺇﹺ ﹾﺑ ﹶﺮﺍﻫ ﹶ‬‫» ﹸ‬
‫ﻴﻢ ﺇﹺ ﱠﻧ ﹶﻚ ﹶﲪﹺﻴﺪﹲ ﹶ ﹺﳎﻴﺪﹲ «‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺁﻝ ﹸﳏ ﹶ ﱠﻤ ﹴﺪ ﻛ ﹶﹶﲈ ﹶﺑ ﹶﺎﺭﻛ ﹶ‬
‫ﹾﺖ ﹶﻋ ﹶﲆ ﺁﻝ ﺇﹺ ﹾﺑ ﹶﺮﺍﻫ ﹶ‬
‫ﹸﳏﹶﻤ ﹴﺪ ﹶﻭ ﹶﻋ ﹶﲆ ﹺ‬
‫ﱠ‬
‫ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﺳﺘﻮﺍﺭﺗﺮﻳﻦ ﻭ ﺻﺤﻴﺢﺗﺮﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭ ﺻﻠﻮﺍﺕ ﺍﺳﺖ‪ .‬ﮔﻔﺘﻴﻢ ﺻـﻠﻮﺍﺕ ﻳﻌﻨـﻲ‬
‫ﺭﺣﻤﺖ ﻭ ﺗﻌﻈﻴﻢ‪ .‬ﺑﺮﻛﺎﺕ ﻧﻴﺰ ﺍﺩﺍﻣﺔ ﺁﻥ ﺭﺣﻤﺖ ﻭ ﺗﻌﻈﻴﻢ ﺍﺳﺖ‪ .‬ﭘﻴﺎﻣﺒﺮ ﺧـﺪﺍ ‪ ‬ﻋﺒـﺎﺭﺕ »ﻛ ﹶﹶـﲈ‬
‫ﹺ‬
‫ﹶﺻ ﱠﻠ ﹾﻴ ﹶﺖ ﹶﻋ ﹶﲆ ﺇﹺ ﹾﺑ ﹶﺮﺍﻫ ﹶ‬
‫ﻴﻢ« ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪:‬‬
‫ّ ‪ٞ‬‬ ‫ّ َََ َ ُُ َ‬ ‫َ�‬
‫ِنَّهُۥ �َِيد‪َ� ٞ‬يد ‪] ﴾ ٧‬ﻫﻮد‪.[٧٣ :‬‬
‫ِ‬ ‫﴿ َۡتُ ٱ�َِ و�ر� ٰتهۥ ليۡ�ُمۡ أَهۡلَ ٱ�َۡيۡتِ� إ‬
‫»ﺭﺣﻤﺖ ﻭ ﺑﺮﻛﺎﺕ ﺧﺪﺍ ﺑﺮ ﺷﻤﺎ ﺧﺎﻧﺪﺍﻥ ﺑﺎﺩ! ﺑﻪ ﺭﺍﺳﺘﻲ ﺍﻭ ﺳﺘﻮﺩﺓ ﺍﺭﺟﻤﻨﺪ ﺍﺳﺖ«‪.‬‬
‫»ﺣﻤﻴﺪ«‪ :‬ﺧﺪﺍﻭﻧﺪ ﺣﻤﻴﺪ ﻭ ﺳﺘﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻛﺎﺭﻫـﺎﻳﻲ ﺍﻧﺠـﺎﻡ ﻣـﻲﺩﻫـﺪ ﻛـﻪ ﺑـﺮ ﭘﺎﻳـﺔ ﺁﻥﻫـﺎ‬
‫ﺍﺳﺘﺤﻘﺎﻕ ﺳﺘﺎﻳﺶ ﺩﺍﺭﺩ‪.‬‬
‫»ﻣﺠﻴﺪ«‪ :‬ﺧﻴﺮﻫﺎﻳﺶ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻊ ﻭ ﻓﺮﺍﻭﺍﻥ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺣﻤﻴﺪ ﻭ ﻣﺠﻴـﺪ‬
‫ﺍﺳﺖ‪ ،‬ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﻫﻴﻢ ﻛﻪ ﺑﺮ ﻣﺤﻤﺪ ﻭ ﺁﻝ ﺍﻭ ﺻﻠﻮﺍﺕ ﻭ ﺑﺮﻛﺎﺕ ﻓﺮﻭ ﻓﺮﺳﺘﺪ‪.‬‬
‫»ﺁﻝ«‪ :‬ﻭﺍﺑﺴﺘﮕﺎﻥ‪ .‬ﻭﺍﺑﺴﺘﮕﺎﻧﻲ ﻛﻪ ﭘﻴﻮﻧﺪﻱ ﻭﻳﮋﻩ ﺑﺎﻫﻢ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﻨﺪ‪ .‬ﺁﻧـﺎﻧﻲﻛـﻪ ﺩﺭ ﭘﻴﺸـﺒﺮﺩ‬
‫ﺑﺮﻧﺎﻣﻪ ﻭ ﻫﺪﻑ ﺍﺳﻼﻡ ﻧﻘﺶِ ﺑﻨﻴﺎﺩﻳﻦ ﺩﺍﺭﻧﺪ؛ ﭘﺲ ﺳﺎﺑﻘﺎﻥ‪ ،‬ﺍﺯ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﻫﻤﭽﻨﻴﻦ ﺍﻣﺎﻣﺎﻥ‬
‫ﻭ ﻫﺪﺍﻳﺖﮔﺮﺍﻥ ﺭﺍﺳﺘﻴﻦ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺁﻝ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻧﻴﺰ ﺩﻋﺎ ﻣﻲﺷﻮﺩ‪:‬‬
‫»ﻮ� ﻤﻟﻦ ﻫﻮ ﻣﻦ اﻵل«‪.‬‬
‫»ﺧﻮﺷﺎ ﺑﻪ ﺣﺎﻝ ﻛﺴﻲﻛﻪ ﺍﺯ ﺁﻝ ﺍﺳﺖ!«‪.‬‬
‫ﻧﻴﻜﺒﺨﺘﻲ ﺍﺳﺖ ﻛﻪ ﻧﻤﺎﺯﮔﺰﺍﺭ – ﺧﻮﺩﺵ – ﺟﺰﻭ ﺁﻥ ﺁﻝ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ ﺑﺮﺍﻱ ﺧـﻮﺩﺵ ﻫـﻢ ﺩﻋـﺎ‬
‫ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺻﻠﻮﺍﺕﻓﺮﺳﺘﺎﺩﻥ ﺑﺮ ﻣﺤﻤﺪ ﻭ ﺁﻝ ﻣﺤﻤﺪ ‪ ‬ﻣﻲﺗﻮﺍﻥ ﺩﻋﺎﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴـﺰ ﺧﻮﺍﻧـﺪ؛‬
‫ﻣﺎﻧﻨﺪ‪ :‬ﺩﻋﺎﻫﺎﻱ ﺭﻭﺍﻳﺖﺷﺪﻩ ﻳﺎ ﻫﺮ ﺩﻋﺎﻱ ﺩﻳﮕﺮﻱ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺻﻠﻮﺍﺕ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﻭ ﺁﻟﺶ ﺑﻨﻴﺎﺩﻱﺗﺮﻳﻦ ﺩﻋﺎﺳﺖ؛ ﻭﻟﻲ ﺍﺣﺎﺩﻳـﺚ ﺻـﺤﻴﺢ ﺩﺭ‬
‫ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺨﺘﺎﺭ ﻭ ﺁﺯﺍﺩ ﮔﺬﺍﺷﺘﻪ ﻛﻪ ﺧﻮﺩ ﻫﺮ ﺩﻋﺎﻳﻲ ﺭﺍ ﻣﻨﺎﺳﺐ ﻣﻲﺩﺍﻧﺪ ﺑﺮﮔﺰﻳﻨﺪ‪ .‬ﻫـﺮ‬
‫ﺩﻋﺎﻱ ﻣﺄﺛﻮﺭ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﻪ ﭘﺲ ﺍﺯ ﺗﺸﻬﺪ ﻣﺘﻌﻠﻖ ﺑﺎﺷﺪ؛ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﺩﻋﺎﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺑﺨﻮﺍﻫﺪ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﭘﺲ ﺍﺯ ﺗﺸﻬﺪ ﺑﺨﻮﺍﻧﺪ‪.‬‬

‫ﺳﻼﻡ‪ ،‬ﺯﻳﺒﺎﺗﺮﻳﻦ ﭘﻴﺎﻡ‬

‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺁﺧﺮﻳﻦ ﺳﺨﻨﺎﻥ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻣﻴﺎﻥ ﮔﺬﺍﺷﺘﻪ ﺷﺪ؛ ﻭ ﺧﻮﺍﺳﺘﻪﻫﺎ ﻭ ﻧﻴﺎﺯﻫـﺎ ﺑـﺮ‬
‫ﺯﺑﺎﻥ ﺁﻣﺪ‪ ،‬ﺯﻣﺎﻥ ﺑﺎﺯﮔﺸﺘﻦ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻭ ﭘﺎﻳﺎﻥﺑﺨﺸﻴﺪﻥ ﺑﻪ ﺍﻳﻦ ﺳﻔﺮ ﺍﺳﺖ‪ .‬ﺯﻣﺎﻧﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ‬
‫ﻫﻤﻨﻮﻉِ ﺧﻮﺩ ﻫﻢﺳﺨﻦ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﻴﺎﻥﺷﺎﻥ ﭘﻴﻮﻧﺪﻱ ﻭﻳﮋﻩ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ؛ ﻭ ﺩﺭ ﺑـﺎﺭﺓ ﻣﻮﺿـﻮﻋﺎﺗﻲ‬
‫ﺳﺨﻦ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﺍﻳﻦ ﭘﺮﺳﺶ ﺭﺍ ﭘﻴﺶ ﻣﻲﺁﻭﺭﺩ‪ :‬ﺁﻳﺎ ﺭﺍﺑﻄﻪ‪ ،‬ﺭﺍﺑﻄﺔ ﺳﻮﺩﺭﺳﺎﻧﻲ ﺑـﻪ ﻫﻤـﺪﻳﮕﺮ‬
‫ﺍﺳﺖ؟ ﻳﺎ ﺭﺍﺑﻄﺔ ﺯﻳﺎﻥﺁﻭﺭﺩﻥ؟ ﺩﺭ ﺑﻴﺎﻥ ﻛﻠﻲ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﺍﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺑﺎ ﺩﻳﮕﺮ ﻣﺆﻣﻨﺎﻥ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ‬
‫ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻛﻪ ﻫﺮﻛﺲ ﺩﺭ ﺍﻧﺪﺍﺯﺓ ﺗﻮﺍﻧﺶ‪ ،‬ﻫﺮﭼﻪ ﺍﺯ ﺩﺳﺘﺶ ﺑﺮﻣﻲﺁﻳﺪ – ﺍﺯ ﺩﻭﺭﻛﺮﺩﻥ ﺯﻳﺎﻥ ﻳﺎ‬
‫ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﺳﻮﺩ – ﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﺩﺭ ﺷﺮﻳﻌﺖ ﺑﺮﺍﻱ ﺗﻌﺒﻴﺮ ﺍﻳﻦ ﺭﺍﺑﻄـﻪ ﺁﻣـﺪﻩ ﻛـﻪ‬
‫ﭼﻮﻥ ﺩﻭ ﻣﺆﻣﻦ ﺑﺎﻫﻢ ﺩﻳﺪﺍﺭ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻛﻼﻡ ﻭ ﺷﻌﺎﺭ ﻭﻳـﮋﺓ – ﻛـﻪ ﻫﻤـﺎﻥ ﺳـﻼﻡﺩﺍﺩﻥ ﺍﺳـﺖ –‬
‫ﻧﺴﺒﺖ ﺑﻪ ﻫﻢ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﻧﺪ؛ ﻭ ﺑﮕﻮﻳﻨﺪ‪» :‬لﺴﻼم ﻋﻠﻴ�ﻢ ورﻤﺣﺔ اﷲ« ]ﺍﮔﺮ »ﻭﺑﺮﻛﺎﺗـﻪ« ﻧﻴـﺰ‬
‫ﺍﻓﺰﻭﺩﻩ ﺷﻮﺩ‪ ،‬ﭘﺴﻨﺪﻳﺪﻩﺗﺮ ﺍﺳﺖ[‪ .‬ﻳﻌﻨﻲ ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﻦ ﺑﺎ ﺗﻮ ﺩﻳﺪﺍﺭ ﻛﺮﺩﻡ‪ ،‬ﻣﻦ ﻛﺮﺩﺍﺭﻫـﺎﻱ ﺑـﺪ ﻭ‬
‫ﺳﻠﺒﻲ ﻧﺴﺒﺖ ﺑﻪ ﺗﻮ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺩﻫﻢ؛ ﻭ ﮔﺰﻧﺪﻱ ﺑﻪ ﺗﻮ ﻧﻤﻲﺭﺳﺎﻧﻢ؛ ﻭ ﺗﻮ ﺩﺭ ﺍﻣﺎﻥ ﻫﺴﺘﻲ‪» .‬ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻜﻢ«‪ :‬ﺧﺪﺍﻭﻧﺪ ﺗﻮ ﺭﺍ ﺍﺯ ﮔﺰﻧـﺪ ﺭﻫـﺎ ﻭ ﺳـﺎﻟﻢ ﮔﺮﺩﺍﻧـﺪ‪» .‬ﺳـﻼﻡ« ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺭﻫﺎﺳـﺎﺧﺘﻦ ﻭ‬
‫ﺭﻫﺎﻛﺮﺩﻥ ﺍﺳﺖ؛ ﻭ ﺍﺯ ﺳﻠﻢ ﺑﻪ ﻣﻌﻨﺎﻱ ﺭﻫﺎﺷﺪﻥ ﺍﺯ ﻫﺮ ﮔﺰﻧﺪ ﻭ ﺁﻓﺖ ﻣﻲﺁﻳﺪ‪.‬‬
‫]ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ[ ﻫﻨﮕﺎﻣﻲ ﻛﺴﻲ ﺑﺮﺍﻱ ﺩﻳﮕﺮﻱ ﺩﻋﺎﻳﻲ ﻣﻲﻛﻨـﺪ‪ ،‬ﺑﺎﻳـﺪ ﺯﻣﻴﻨـﺔ ﺩﻋـﺎﻛﺮﺩﻥ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺯﻣﺎﻧﻲﻛﻪ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺍﺯ ﺳﻮﻱ ﻣﻦ ﺗﻮ ﺭﺍ ﺗﻦ ﺩﺭﺳﺖ ﻭ ﺑﻲﮔﺰﻧﺪ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﻳﻌﻨـﻲ‬
‫ﻣﻦ – ﺧﻮﺩ – ﺑﺮﻧﺎﻣﻪﺍﻡ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺍﺳﺖ ﻛﻪ ﺁﻓﺖ ﻭ ﮔﺰﻧﺪﻱ ﺍﺯ ﻣﻦ ﺑﻪ ﺗﻮ ﻧﺮﺳﺪ؛ ﻭ ﻣﻦ ﺍﻳـﻦ‬
‫ﺯﻣﻴﻨﻪ ﺭﺍ ﻣﺴﺎﻋﺪ ﻭ ﺍﺳﺒﺎﺏ ﺳﺎﻟﻢﻛﺮﺩﻥ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺧﺬ ﻛﺮﺩﻩﺍﻡ‪ .‬ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻛﻪ ﺗﺄﺛﻴﺮ‬
‫ﺭﺥ ﺩﻫﺪ‪ .‬ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻣﻦ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺭﻭﻱ ﻣﻲﺁﻭﺭﻡ؛ ﻭ ﺍﺯ ﺍﻭ ﻣـﻲﺧـﻮﺍﻫﻢ ﻛـﻪ ﻧﺘﻴﺠـﺔ ﺁﻥ ﺭﺍ‬
‫ﻣﺤﻘﻖ ﺳﺎﺯﺩ؛ ﺯﻳﺮﺍ ﻧﺘﻴﺠﺔ ﻛﺮﺩﺍﺭ ﺩﺭ ﺩﺳﺖ‪ ‬ﺍﻭﺳﺖ‪ .‬ﭘﺲ ﺑﺎ ﺟﻤﻠﻪﻫﺎﻳﻲ ﺩﻋﺎﻳﻲ ﻣﻲﮔﻮﻳﻢ‪» :‬ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻜﻢ«‪.‬‬
‫ﭘﺲ ﺍﺯ ﺍﻃﻤﻴﻨﺎﻥﺩﺍﺩﻥ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻛﺮﺩﺍﺭ ﺑﺪ ﻭ ﺳﻠﺒﻴﻲ ﺍﺯ ﺳﻮﻱ ﻣﻦ‪ ،‬ﺩﺍﻣﻦ ﻭﻱ ﺭﺍ ﻧﻤـﻲﮔﻴـﺮﺩ‪،‬‬
‫ﻧﻮﺑﺖ ﺑﻪ ﻛﺎﺭﻫﺎﻱ ﺍﻳﺠﺎﺑﻲ ﻭ ﺩﺭﺳﺖ ﻣﻲﺭﺳﺪ‪» :‬رﻤﺣﺔ اﷲ«‪.‬‬
‫)ﻭ ﻣﻬﺮ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺗﻮ ﺑﺎﺩ!(‪] ،‬ﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ[ ﻣﻈﺎﻫﺮ ﻣﻬﺮ ﻭ ﺭﺣﻤﺖ ﺧـﺪﺍ‪ ،‬ﺑـﻪ ﺩﺳـﺖﺁﻭﺭﺩﻥ‬
‫ﺳﻮﺩ ﻭ ﺩﻭﺭﻛﺮﺩﻥ ﺯﻳﺎﻥ ﺍﺳﺖ؛ ﺍﻣﺎ ﭼﻮﻥ ﺩﻭﺭﻛﺮﺩﻥ ﺯﻳﺎﻥ ﺩﺭ ﺳﻼﻡ ﺁﻣـﺪﻩ‪ ،‬ﺩﺭ ﺭﺣﻤـﺔ ﺍﷲ ﻣـﻮﺭﺩ‬
‫ﻧﻈﺮ ﺑﻪ ﺩﺳﺖﺁﻭﺭﺩﻥ ﺳﻮﺩ ﺍﺳﺖ‪ .‬ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻣﻈـﺎﻫﺮ ﺍﻳﺠـﺎﺑﻲ ﻭ ﺩﺭﺳـﺖ‪‬‬
‫ﺭﺣﻤﺖ‪ ‬ﺧﻮﺩ ﺗﻮ ﺭﺍ ﺑﺮﺧﻮﺭﺩﺍﺭ ﮔﺮﺩﺍﻧﺪ! ]ﺍﻳﻦ ﻫﻢ‪ ،‬ﻣﺎﻧﻨﺪ ﺳﻼﻡﻛﺮﺩﻥ[ ﻳﻌﻨﻲ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨـﻪ‬
‫ﺑﻪ ﻣﻦ ﻣﺮﺑﻮﻁ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﺘﻌﻬﺪﺵ ﺷـﺪﻩ؛ ﻭ ﺯﻣﻴﻨـﻪ ﺭﺍ ﻓـﺮﺍﻫﻢ ﻧﻤـﻮﺩﻩﺍﻡ‪ ،‬ﺗـﺎ ﻫﺮﭼـﻪ ﺍﺯ ﻣﻈـﺎﻫﺮِ‬
‫ﺭﺣﻤﺖ‪ ‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺩﺳﺖ ﻣﻦ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﻮ ﺑﺮﺳﺎﻧﻢ؛ ﭘﺲ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﻣـﻲﺧـﻮﺍﻫﻢ ﻛـﻪ ﺑـﻪ‬
‫ﺍﻳﻦ ﻣﻘﺪﻣﻪﺳﺎﺯﻱﻫﺎ ﻧﺘﻴﺠﻪ ﺑﺒﺨﺸﺪ‪» .‬ﻭﺑﺮﻛﺎﺗﻪ« ﻧﻴﺰ ﺩﺭ ﭘﻲ ﺍﻳﻦ ﻛﺎﺭﻫﺎﻱ ﺍﻳﺠﺎﺑﻲ ﻭ ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬
‫ﻭﻗﺘﻲﻛﻪ ﻣﺆﻣﻦ ﺍﺯ ﺍﻳﻦ ﺳﻔﺮ ﺑﺎﺯﻣﻲﮔﺮﺩﺩ )ﻧﻤـﺎﺯ ﺭﺍ ﺑـﻪ ﭘﺎﻳـﺎﻥ ﻣـﻲﺭﺳـﺎﻧﺪ(‪ ،‬ﺍﮔـﺮ ﺩﺭ ﺩﻳﮕـﺮ‬
‫ﺩﻳﺪﺍﺭﻫﺎ ﺳﻼﻡﮔﻔﺘﻦ ﻭﺍﺟﺐ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﻳﻨﺠﺎ ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﭼـﺮﺍ؟ ﭼـﻮﻥ ﺑﺮﮔﺸـﺘﻦ ﺍﺯ ﺍﻳـﻦ ﺳـﻔﺮ‬
‫ﺑﺰﺭگ ﺩﺭ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ ﺑﺴﻴﺎﺭ ﺗﻮﻗﻊﺍﻧﮕﻴﺰ ﺍﺳﺖ‪ .‬ﻛﺴﻲﻛـﻪ ﺑـﻪ ﺣﻀـﻮﺭ ﺧﺪﺍﻭﻧـﺪ ﺭﺳـﻴﺪﻩ؛ ﻭ ﺁﻥ‬
‫ﺳﺨﻨﺎﻥ )ﻧﻤﺎﺯ( ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ ،‬ﻫﻨﮕﺎﻣﻲ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﺮﻣﻲﮔﺮﺩﺩ‪ ،‬ﻫﻤﻪ ﺍﻧﺘﻈـﺎﺭ ﺩﺍﺭﻧـﺪ‬
‫ﻫﻴﭻ ﮔﺰﻧﺪﻱ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺮﺳﺎﻧﺪ؛ ﻭ ﺑﻪ ﻣﻌﻨﺎﻱ ﻭﺍﻗﻌﻲ‪ ،‬ﺑﺮﺧـﻮﺭﺩ ﭘﺴـﻨﺪﻳﺪﺓ ﺑـﺎ ﺩﻳﮕـﺮﺍﻥ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ؛ ﻭ ﺍﺯ ﻣﻈﺎﻫﺮِ ﺍﻳﺠﺎﺑﻲ ﺭﺣﻤﺖ ﻫﺮﭼﻪ ﺍﺯ ﺩﺳﺘﺶ ﺑﺮﻣﻲﺁﻳﺪ‪ ،‬ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﺗﺄﻣﻴﻦ ﻛﻨﺪ؛ ﻭ ﺑـﺮﺍﻱ‬
‫ﭘﻴﺎﭘﻲﺑﻮﺩﻥ ﺍﻳﻦ ﻣﻈﺎﻫﺮِ ﺍﻳﺠﺎﺑﻲ ﺭﺣﻤﺖ ﺑﻜﻮﺷﺪ‪.‬‬
‫ﺁﺷﻜﺎﺭ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﻳﮕﺮﺍﻥ ﻛﺴﺎﻧﻲﺍﻧﺪ ﻛـﻪ ﻧﻤـﺎﺯﮔﺰﺍﺭ ﭼﻨـﻴﻦ ﭘﻴﻮﻧـﺪﻱ )ﭘﻴﻮﻧـﺪ ﻣﻴـﺎﻥ ﺩﻭ‬
‫ﻣﺆﻣﻦ( ﺑﺎ ﺁﻧﺎﻥ ﺩﺍﺭﺩ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻣﺆﻣﻨﺎﻧﻲ ﺍﺯ ﺍﻧﺲ ﻭ ﺟـﻦ ﻭ ﻓﺮﺷـﺘﮕﺎﻥ ﻭ ﻫـﺮ ﺁﻓﺮﻳـﺪﺓ ﺩﻳﮕـﺮ‬
‫ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﺣﺘﻲ ﻣﺎ ﻧﺸﻨﺎﺳﻴﻢﺍﺵ‪ ،‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ« ﺍﮔﺮ ﻳﻚ ﺳﻼﻡ ﮔﻔـﺖ‬
‫– ﭼﻮﻥ ﺳﻼﻡ ﻧﺨﺴﺖ ﻭﺍﺟﺐ ﻭ ﺩﻭﻣﻲ ﺳﻨﺖ ﺍﺳﺖ – ﻣﻨﻈﻮﺭ ﻣﺨﺎﻃﺒﺎﻥ ﻫﺮ ﺩﻭﺳﻮﻱ ﺧـﻮﺩﺵ‬
‫ﺍﺳﺖ؛ ﻭ ﺑﺎﻳﺪ ﺭﻭ ﺑﻪ ﺳﻮﻱ ﻗﺒﻠﻪ ﺳﻼﻡ ﺑﻜﻨﺪ؛ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺑﻪ ﻳﻚ ﺳـﻮ ﻭﻳـﮋﻩ ﻧﺸـﻮﺩ؛ ﻭ ﺳـﻮﻱ‬
‫ﺩﻳﮕﺮ ﻣﺤﺮﻭﻡ ﺑﻤﺎﻧﺪ؛ ﺍﻣﺎ ﺍﮔﺮ ﺩﻭ ﺳﻼﻡ ﮔﻔﺖ ﺑﻪ ﺩﻭ ﻃﺮﻑ ﺭﺍﺳﺖ ﻭ ﭼـﭗ ﻧﮕـﺎﻩ ﻛﻨـﺪ‪ .‬ﮔـﻮﻳﻲ‬
‫ﺟﻬﺎﻥ ﺭﺍ ﺩﻭ ﺑﺨﺶ ﻛﺮﺩﻩ ﺍﺳﺖ‪ :‬ﻳﻚ ﺑﺨﺶ ﺭﺍﺳﺖ ﻭ ﺑﺨﺶ ﺩﻳﮕﺮ ﺳﻤﺖ ﭼﭗ ﺍﻭﺳﺖ‪ .‬ﺳـﻼﻡ‬
‫ﺳﻤﺖ ﺭﺍﺳﺖ ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺳﻤﺖﺍﻧﺪ؛ ﻭ ﺳﻼﻡ ﺳﻤﺖ ﭼﭗ ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺳﻤﺖ‬
‫ﭼﭗ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﻋﻤﻞ ﻧﻤﺎﺯ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻲﺭﺳﺪ‪.‬‬

‫ﻛﺮﺩﺍﺭ ﻭ ﮔﻔﺘﺎﺭ ﻧﻤﺎﺯ‪ ،‬ﻣﻘﺼﻮﺩ ﺑﺎﻟﺬﺍﺕ ﻧﻴﺴﺘﻨﺪ‬

‫ﺩﺭ ﺑﺎﺭﺓ ﺍﻳﻦ ﻧﻜﺘﺔ ﺑﻨﻴﺎﺩﻳﻦ ﺑﺎﻳﺪ ﻣﻔﺼﻞ ﺳﺨﻦ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻭ ﺳﺨﻨﺎﻧﻲﻛﻪ ﻧﻤﺎﺯ ﻧﺎﻣﻴﺪﻩ‬
‫ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺧﻮﺩ ﻣﻘﺼﻮﺩ ﺑﻪ ﺫﺍﺕ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺍﻳـﻦ ﻛـﺮﺩﺍﺭ ﻭ ﺳـﺨﻨﺎﻥ ﺣﻘﻴﻘـﺖ ﻭ ﺭﻭﺣـﻲ‬
‫ﻧﻬﻔﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺴﺘﻲ ﺗﺤﻘﻖ ﻳﺎﺑﺪ؛ ﻭ ﮔﺮﻧﻪ ﻫﻴﭻ ﺍﺭﺯﺷﻲ ﺑﺮﺍﻱ ﺍﻳﻦ ﺳـﺨﻨﺎﻥ ﻭ ﺭﻓﺘـﺎﺭ ﻧﻴﺴـﺖ؛‬
‫ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻧﻤﻮﻧﻪ‪ :‬ﺧﻮﺭﺍﻙﻫﺎ ﻳﺎ ﺩﺍﺭﻭﻫﺎﻳﻲ ﻛﻪ ﻧﻴﺎﺯ ﺍﺳﺖ ﺑﻪ ﻛﺴﻲ ﺑﺮﺳﺪ‪ ،‬ﺩﺭ ﻗﺎﻟﺐﻫﺎﻳﻲ‬
‫ﮔﺬﺍﺷﺘﻪ ﻣﻲﺷﻮﻧﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ‪ :‬ﻣﻴﻮﻩﻫﺎ ﺍﺯ ﺁﻓﺮﻳﺪﻩﻫﺎﻱ ﻣﺴـﺘﻘﻴﻢِ ﺧﺪﺍﻭﻧـﺪ ﻫﺴـﺘﻨﺪ – ﻛـﻪ ﻣـﻮﺍﺩ‬
‫ﻏﺬﺍﻳﻲ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﺎﻟﺐ ﺁﻥﻫﺎ ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺍﺳـﺖ – ﺷـﺎﻳﺪ ﻣـﻮﺍﺩ ﻋـﺬﺍﻳﻲ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ‬
‫ﻣﻴﻮﻩﻫﺎ ﺩﺭ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﭘﺴﻨﺪﻳﺪﻩ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻥ ﭼﻴـﺰ‬
‫)ﺁﻥ ﻣﻴﻮﻩ( ﺍﺳﺖ؛ ﻧﻪ ﻫﻤﻪﻱ ﺁﻥ ﭼﻴﺰ )ﺁﻥ ﻣﻴـﻮﻩ(‪ .‬ﺍﻟﺒﺘـﻪ ﺍﻳـﻦ ﺑـﺪﺍﻥ ﻣﻌﻨـﺎ ﻧﻴﺴـﺖ ﻛـﻪ ﺑﻘﻴـﻪﺍﺵ‬
‫ﺍﺳﺘﻔﺎﺩﻩﻳﻲ ﻧﺪﺍﺭﺩ؛ ﺍﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﺗﻐﺬﻳﻪ ﻳﺎ ﺩﺭﻣﺎﻥ‪ ،‬ﭘﺴﻨﺪﻳﺪﻩ‪ ،‬ﻏﺬﺍ ﻳـﺎ ﺩﺍﺭﻭﻳـﻲﺳـﺖ ﻛـﻪ ﺩﺭ ﺁﻥ‬
‫ﻗﺎﻟﺐ ﻭﻳﮋﻩ ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺳﺎﺧﺘﻪﻫﺎﻱ ﺑﺸﺮﻱ ﺯﻣﺎﻧﻲ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﺮﺍﻱ ﺩﺭﻣﺎﻥ‪ ،‬ﺑﻌﻀﻲ ﻭﻳﺘـﺎﻣﻴﻦﻫـﺎ ﺭﺍ ﺩﺭ‬
‫ﺍﺧﺘﻴﺎﺭ ﻣﺮﺩﻡ ﺑﮕﺬﺍﺭﻧﺪ‪ ،‬ﺁﻥﻫﺎ ﺭﺍ ﻣﻴﺎﻥ ﻗﺎﻟﺒﻲ ﻣﻲﮔﺬﺍﺭﻧﺪ‪ ،‬ﺗﺎ ﻭﻳﺘﺎﻣﻴﻦﻫﺎ ﺭﺍ ﺩﺭ ﺑﺮ ﮔﻴﺮﺩ؛ ﻧﻪ ﺁﻥ ﻛـﻪ‬
‫ﻫﻤﻪﻱ ﻣﻮﺍﺩ‪ ،‬ﻭﻳﺘﺎﻣﻴﻦ ﺑﺎﺷﻨﺪ‪ .‬ﺍﮔﺮ ﻭﺯﻥ ﻳﻚ ﻗﺮﺹ‪ ،‬ﻳـﻚ ﮔـﺮﻡ ﺑﺎﺷـﺪ؛ ﻳـﻚ ﺩﻫـﻢ )‪ (10/1‬ﺁﻥ‬
‫ﻭﻳﺘﺎﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﻣﻮﺍﺩ ﺩﻳﮕﺮ ﺣﺎﻣﻞ ﻭ ﺧﺎﺩﻡ ﺁﻥ ﻭﻳﺘﺎﻣﻴﻦﺍﻧﺪ‪ .‬ﻭﻳﺘـﺎﻣﻴﻦ ﺭﻭﺡ ﺍﻳـﻦ ﻗـﺮﺹ ﺍﺳـﺖ‪.‬‬
‫ﺣﺎﻝ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮﺑﻴﻨﻲ ﺑﻪ ﻗﺮﺹ ﻧﮕﺎﻩ ﻛﻨﺪ؛ ﻭ ﺑﮕﻮﻳﺪ‪ :‬ﭼﻪ ﻧﻴـﺎﺯ ﺍﺳـﺖ ﻣـﻦ ﺍﻳـﻦ ﻗـﺮﺹ ﺭﺍ‬
‫ﺑﺨﺮﻡ؟ ﻭ ﺧﻮﺩﺵ ﺍﺯ ﻣﺎﺩﺓ ﻛﻪ ﻇﺎﻫﺮﻱ ﻫﻤﺎﻧﻨﺪ ﻗﺮﺹ ﺩﺍﺭﺩ – ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﮔﭻ ﻳﺎ ﺁﺭﺩ ﻳﺎ ﻫﺮ ﭼﻴـﺰ‬
‫ﺩﻳﮕﺮ – ﻗﺮﺻﻲ ﻫﻤﺎﻧﻨﺪ ﺁﻥ ﺑﺴﺎﺯﺩ – ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﻣﺤﺘﻮﺍﻱ ﺁﻥ ﭼﻴﺴﺖ – ﺳـﭙﺲ ﺁﻥ ﺭﺍ‬
‫ﺑﺒﻠﻌﺪ؛ ﻭ ﺩﻝ ﺧﻮﺵ ﻛﻨﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺩﺍﺭﺩ ﻗﺮﺹ ﻣﻲﺧﻮﺭﺩ‪ .‬ﺑﻲﻫﻴﭻ ﮔﻤﺎﻧﻲ ﺍﻳﻦ ﻛـﺎﺭ ﻧﺎﺩﺭﺳـﺖ‬
‫ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺍﻭ ﮔﻤﺎﻥ ﻛﺮﺩﻩ ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﻮﺭﺩﻥ ﻗﺮﺹ ﻫﻤﻴﻦ ﻗﺎﻟﺐ ﺍﺳﺖ؛ ﺩﺭ ﺣﺎﻟﻲﻛﻪ ﺍﻳﻨﮕﻮﻧـﻪ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﺎﺩﺓ ﺩﺭ ﺍﻳﻦ ﻗﺎﻟﺐ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻫﺪﻑ ﺍﺯ ﺧﻮﺭﺩﻥ ﻗﺮﺹ ﺁﻥ ﺍﺳﺖ؛ ﭼﻴﺰﻱ ﻛـﻪ‬
‫ﺍﻭ ﺳﺎﺧﺘﻪ ﺁﻥ ﻣﻮﺍﺩ ﺩﺭﻭﻧﻲ ﻭ ﺭﻭﺡ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﻤﺎﺯ ﻫﻢ ﺭﻭﺡ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺁﻥ ﺭﻭﺡ ﺩﺭ ﻗﺎﻟﺐ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﺭﺯﺷﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺭﻭﺡ ﻧﻤﺎﺯ‬
‫ﻭ ﺟﺎﻥ ﺁﻥ ﻳﺎﺩ ﺧﺪﺍﺳﺖ‪:‬‬
‫ِمِ ٱلصَلَوٰ ةَ ِ� ِۡ�ر ٓ‬
‫ّ‬ ‫َأ ق‬
‫ي‪] ﴾١‬ﻃﻪ‪.[١٤ :‬‬ ‫ِ‬ ‫﴿َ‬
‫»ﻧﻤﺎﺯ ﺭﺍ ﺑﺮﺍﻱ ﻳﺎﺩ ﻣﻦ ﺑﺮﭘﺎ ﺩﺍﺭ!«‪.‬‬
‫ﺩﺭ ﺍﻃﺮﺍﻑ ﻳﺎﺩ ﺧﺪﺍ ﻧﻴﺰ ﻇﺮﻑ ﺧﺸﻮﻉ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻧﻤﺎﺯ ﻳﻌﻨﻲ ﺭﻭﺡ )ﻳﺎﺩ ﺧﺪﺍ( ﺩﺭ ﻗﺎﻟـﺐ ﻭ‬
‫ﺯﻣﻴﻨﻪ ﻭ ﻇﺮﻓﻲ ﻭﻳﮋﻩ ﻛﻪ ﺁﻥ ﺭﻭﺡ ﻫﻢ ﺑﺎ ﺧﺸﻮﻉ ﻳﺎﺩ ﺧﺪﺍ ﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﻓﻘﻪ ﮔﻔﺘﻪ ﺷـﺪﻩ‬
‫ﺗﻌﺒﻴﺮ ﻫﻤﻴﻦ ﺳﺨﻦ ﺍﺳﺖ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪ :‬ﻧﻤﺎﺯ ﭘـﻨﺞ ﺷـﺮﻁ ﻭ ﭼﻬـﺎﺭﺩﻩ ﺭﻛـﻦ ﺩﺍﺭﺩ؛ ﻭ ﻣﺎﻧﻨـﺪ ﺁﻥ‪.‬‬
‫ﺭﻭﺡ ﻭ ﺣﻘﻴﻘﺖ ﻧﻤﺎﺯ ﻳﺎﺩ ﺧﺪﺍ ﺑﺎ ﺧﺸﻮﻉ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻘﻴﻪ ﻗﺎﻟﺐﻫﺎﻳﻲﺳﺖ ﺑﺎ ﻧﺎﻡ ﻗﻴﺎﻡ ﻭ ﻗﺮﺍﺋـﺖ ﻭ‬
‫ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﻭ ﻣﻘﺪﻣﺎﺗﻲ‪ ،‬ﻣﺎﻧﻨﺪ‪ :‬ﻭﺿﻮ ﻭ‪ ...‬ﻭ ﺁﺭﺍﺳﺘﻦِ ﺧﻮﺩ‪ .‬ﭘﺲ ﻧﻤﺎﺯ – ﺩﺭ ﺣﻘﻴﻘﺖ ﻳﻌﻨـﻲ‬
‫ﺫﻛﺮ ﺩﺭ ﺣﺎﻟﺖ ﺧﺸﻮﻉ‪ .‬ﮔﺎﻫﻲ ﺩﻳﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﻳﻦ ﻗﺎﻟﺐﻫﺎ ﻭ ﺳﺨﻨﺎﻥ ﻭ ﺭﻓﺘﺎﺭ ﺳﺎﻗﻂ ﻣﻲﺷـﻮﻧﺪ؛‬
‫ﭼﻮﻥ ﻣﻘﺼﻮﺩ ﺑﺎﻟﺬﺍﺕ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺣﺘـﻲ ﺯﻣـﺎﻧﻲﻛـﻪ ﻗﺎﻟـﺐ ﻧﻤـﺎﺯ ﺑـﺎ ﺁﻥ ﺣﻘﻴﻘـﺖ ﻭ ﺭﻭﺡ ﻣﻨـﺎﻓﻲ‬
‫ﻣﻲﺷﻮﻧﺪ‪ ،‬ﺷﺮﻳﻌﺖ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺳﺎﻗﻂ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﻴﺸﺘﺮ ﻳﺎﺩﺁﻭﺭﻱ ﻣﻲﻛﻨﺪ ﻛـﻪ‬
‫ﻣﻘﺼﻮﺩ ﭼﻴﺰ ﺩﻳﮕﺮﻱﺳﺖ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻇﺎﻫﺮ ﺁﻣﺪﻩ‪ ،‬ﻫﺪﻑ ﻧﻴﺴﺖ؛ ﺑﺮﺍﻱ ﻣﺜـﺎﻝ ﻛﺴـﻲﻛـﻪ ﺑﻴﻤـﺎﺭ‬
‫ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﻗﻴﺎﻡ ﻧﺪﺍﺭﺩ؛ ﻭ ﻛﺴﻲﻛﻪ ﻧﻤﺎﺯ ﺧﻮﻑ ﻣﻲﺧﻮﺍﻧﺪ‪ ،‬ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﻛﺴﻲﻛـﻪ‬
‫ﺩﺭ ﺯﻧﺪﺍﻥ ﻭ ﺗﺤﺖ ﻣﺮﺍﻗﺒﺖ ﭘﻲ ﺩﺭ ﭘﻲ ﺍﺳﺖ‪ ،‬ﺁﻥ ﺍﻧـﺪﺍﺯﻩ ﻛـﻪ ﺍﮔـﺮ ﻟـﺐﻫـﺎﻳﺶ ﺣﺮﻛـﺖ ﻛﻨـﺪ‪،‬‬
‫ﺷﻜﻨﺠﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﻗﺮﺍﺋﺖ ﻧﺪﺍﺭﺩ ]ﺍﻟﺒﺘﻪ ﻣﻮﺭﺩ ﺍﺧﻴﺮ ﺩﺭ ﻛﺘﺎﺏﻫﺎﻱ ﻓﻘﻪ ﻧﻴﺎﻣـﺪﻩ؛ ﭼـﻮﻥ ﺍﻳـﻦ‬
‫ﻣﺴﺄﻟﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻄﺮﺡ ﻧﺒﻮﺩﻩ ﺍﺳﺖ[؛ ﺍﻣﺎ ﻫﺮﮔﺰ ﻳﺎﺩ ﺧﺪﺍ ﺩﺭ ﻇﺮﻑ‪ ‬ﺧﺸﻮﻉ ﺳﺎﻗﻂ ﻧﻤـﻲﺷـﻮﺩ‪،‬‬
‫ﻣﮕﺮ ﻭﻗﺘﻲ ﻛﻪ ﻗﻠﺐ ﺍﺯ ﻛﺎﺭ ﺑﻴﻔﺘﺪ؛ ﻭ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﻮﺵ ﺑﺮﻭﺩ‪.‬‬
‫ﭘﺲ ﺧﻮﺩ ﺷﺮﻳﻌﺖ ﺩﺭ ﺑﺎﺭﺓ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻛﻪ ﮔﺎﻫﻲ ﻗﺎﺑﻞ ﮔﺬﺷﺖ ﻫﺴـﺘﻨﺪ؛ ﺍﻣـﺎ‬
‫ﻫﺮﮔﺰ ﻧﻔﺮﻣﻮﺩﻩ ﻛﻪ ﮔﺎﻫﻲ ﻣﻲﺗﻮﺍﻥ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻧﻜﺮﺩ؛ ﻭ ﺑﻲﺗﻮﺟﻪ ﺑﻪ ﺧـﺪﺍ ﻭﺍژﮔـﺎﻥ ﺭﺍ ﺑـﺮ ﺯﺑـﺎﻥ‬
‫ﺁﻭﺭﺩ؛ ﻳﺎ ﺭﻓﺘﺎﺭ ﻧﻤﺎﺯ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ .‬ﺍﻳﻦ ﻫﻢ ﺩﻟﻴﻞ ﺑﺴﻴﺎﺭ ﺍﺳﺘﻮﺍﺭﻱ ﺍﺳﺖ ﺑـﺮﺍﻱ ﺍﻳـﻦ ﻛـﻪ ﺭﻭﺷـﻦ‬
‫ﺷﻮﺩ ﻫﺪﻑ ﭼﻴﺴﺖ؟ ﻭ ﻇﻮﺍﻫﺮ ﭼﻪ ﻣﻨﺰﻟﺘﻲ ﺩﺭ ﻧﻤﺎﺯ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﻧﻤﺎﺯ ﺯﻣﺎﻧﻲ ﻧﻤﺎﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻫﺮ ﻭﺍژﺓ ﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﻫﻤﺮﺍﻩ ﺑﺎ ﻣﻌﻨـﺎﻱ ﺁﻥ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﭘﻴﺸﺘﺮ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ؛ ﻭ ﺩﺭ ﺍﺛﻨﺎﻱ ﺑﻪ ﺯﺑﺎﻥﺁﻭﺭﺩﻥِ ﻭﺍژﮔﺎﻥ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﺎﻧﻲ ﺁﻥ‪ ،‬ﺑـﻪ‬
‫ﻳﺎﺩ ﺧﺪﺍ ﺑﺎﺷﺪ؛ ﺑﻪ ﮔﻮﻧﺔ ﻛﻪ ﮔﻮﻳﻲ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺍﻭﺳﺖ؛ ﻭ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ‪ .‬ﻫـﺮ ﻛـﺎﺭﻱﻛـﻪ‬
‫ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﻴﻘﺖ ﺧﻮﺩ ﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷﺪ‪ .‬ﺭﻓﺘﺎﺭﻫـﺎﻱ ﻧﻤـﺎﺯ‬
‫ﺭﺍ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﻴﻘﺖﺷﺎﻥ ﻭ ﺑﺎ ﻳﺎﺩ ﺧﺪﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺭﻛﻮﻉ ﭼﻪ ﻣﻌﻨـﺎﻳﻲ ﺩﺍﺭﺩ؟ ﻳـﺎ‬
‫ﺳﺠﻮﺩ ﻭ ﻗﻌﻮﺩ ﭼﻪ ﻣﻌﻨﺎﻫﺎﻳﻲ ﺩﺍﺭﻧﺪ؟ ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﻗﺎﻟﺐ ﻣﻌﺎﻧﻲ ﺍﻳـﻦ ﻭﺍژﮔـﺎﻥ ﻭ ﺣﻘـﺎﻳﻖ‬
‫ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻛﻨﺪ؛ ﻭ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻛﺒﺮﻳﺎﺳﺖ ﺑﻪ ﻳﻘﻴﻦ ﺑﺎ ﻳﺎﺩ ﺍﻭ ﺧﺸﻮﻉ ﻫـﻢ ﭘﺪﻳـﺪ‬
‫ﻣﻲﺁﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺳﺖ ﻛﻪ ﻧﻤﺎﺯ‪ ،‬ﻧﻤﺎﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻭ ﮔﺮﻧﻪ ﺩﺭ ﺍﺻﻞ ﻧﻤﺎﺯ ﻧﻴﺴـﺖ‪ .‬ﺍﮔـﺮ‬
‫ﻭﺍژﮔﺎﻥ ﺭﺍ ﺑﻲﺗﻮﺟﻪ ﺑﻪ ﻣﻌﺎﻧﻲ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩ؛ ﻳﺎ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ :‬ﺍﮔﺮ ﺍﺯ ﺭﺍﻩ ﺍﻳﻦ ﻭﺍژﮔﺎﻥ ﺑـﺎ ﺧـﺪﺍ‬
‫ﺍﺭﺗﺒﺎﻁ ﻧﺪﺍﺷﻪ ﺑﺎﺷﺪ؛ ﻭ ﺍﮔﺮ ﺭﻓﺘﺎﺭ ﺭﺍ ﺑﻲﺣﻘﺎﻳﻖﺍﺵ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﻓﺮﻭﺗﻦ ﻧﺒﺎﺷـﺪ‪ ،‬ﻧﻤـﺎﺯ ﻧﺨﻮﺍﻫـﺪ‬
‫ﺑﻮﺩ؛ ﺑﻠﻜﻪ ﺭﻓﺘﺎﺭﻱ ﻣﺎﻧﻨﺪ ﻧﻤﺎﺯ ﺍﺳﺖ‪ .‬ﻧﻤﺎﺯ ﭼﻨﺎﻥ ﺍﺭﺯﺷﻤﻨﺪ ﻭ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻛـﻪ ﺍﺯ‬
‫ﻭﻳﮋﮔﻲﻫﺎﻱ ﻣﺆﻣﻨﺎﻥ ﺷﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻻﺗﺮﻳﻦ ﻭﻳﮋﮔﻲ ﻣﺆﻣﻦ ﺩﺭ ﺯﻣﻴﻨﺔ ﺭﻓﺘﺎﺭ ﺍﺳـﺖ؛ ﺣﺘـﻲ ﺁﻏـﺎﺯ ﻭ‬
‫ﭘﺎﻳﺎﻥ ﻭﻳﮋﮔﻲﻫﺎﻱ ﻣﺆﻣﻦ ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺁﻏﺎﺯ ﺳـﻮﺭﺓ ﻣﺆﻣﻨـﻮﻥ ﻳـﺎ ﺩﺭ ﺍﺛﻨـﺎﻱ‬
‫ﺳﻮﺭﺓ ﻣﻌﺎﺭﺝ‪ ،‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﻭﻳﮋﮔﻲﻫﺎﻱ ﻣﺆﻣﻨﺎﻥ ﺑﻴﺎﻥ ﺷﺪﻩ‪ ،‬ﺁﻏﺎﺯ ﻭ ﭘﺎﻳﺎﻥ ﺁﻥ ﻭﻳﮋﮔـﻲﻫـﺎﻱ ﻧﻤـﺎﺯ‬
‫ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ّ َ ُ‬ ‫ُ َ‬ ‫ّۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ّ َ ُ‬
‫ِين ه ۡم ِ� َص�ت ِ ِه ۡم �ٰشِ ُعون ‪ ٢‬ٱ�َِّينَ هُمۡ عَنِ ٱللَغوِ ُم ۡع ِرضون ‪َ ٣‬ٱ�َ‬
‫ِين ه ۡم‬ ‫﴿ٱَ‬
‫ۡ َ ُ َ‬ ‫ّ َ ُ ۡ ُُ‬ ‫ّ َ َ ُ َ‬
‫� ٰ ِفظون ‪ (1 ) ﴾٥‬اﻤﻟﺆﻣﻨﻮن ‪.[٥ ،٢ :‬‬
‫‪F39‬‬
‫ِلزَكوٰ ة ِ � ٰ ِعلون ‪َ ٤‬ٱ�َِين هم ل ِفرو ِ‬
‫ج ِهم‬
‫ﻫﻤﺎﻧﻨﺪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﻴﺰ ﺩﺭ ﺳﻮﺭﺓ ﻣﻌﺎﺭﺝ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﮔﻮﻳﻲ ﻓﺮﻣﻮﺩﻩ ﻛـﻪ ﺁﻏـﺎﺯ ﻭ ﭘﺎﻳـﺎﻥ ﻛـﺎﺭ‬
‫ﺷﻤﺎ ﻧﻤﺎﺯ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻧﻤﺎﺯ ﺩﺭﺳﺖ ﺷﺪ‪ ،‬ﺩﻳﮕﺮ ﻛﺎﺭﻫﺎ ﻫﻢ ﺩﺭﺳـﺖ ﻣـﻲﺷـﻮﺩ؛ ﻭ ﮔﺮﻧـﻪ ﺩﺭﺳـﺖ‬
‫ﻧﻤﻲﺷﻮﺩ‪.‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻗﺎﻣﺔ ﻧﻤﺎﺯ‪ ،‬ﻫﻨﮕﺎﻡ ﭘﺮﻭﺭﺵ‬

‫ﺍﻗﺎﻣﺔ ﻧﻤﺎﺯ ﺍﺯ ﻣﺴﺎﻳﻞ ﺑﻨﻴﺎﺩﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﺩﺭﺍﻥِ ﻣﺮﺑﻲ ﻭ ﺩﻋﻮﺗﮕﺮﺍﻥ ﺩﺭ ﺣﻴﻦ ﺗﺮﺑﻴﺖ ﺑﺎﻳﺪ ﺑـﻪ‬
‫ﺁﻥ ﺗﻮﺟﻪ ﻛﻨﻨﺪ؛ ﻳﻌﻨﻲ ﻧﻤﺎﺯ ﺍﺳﺎﺳﻲﺗﺮﻳﻦ ﻛﺎﺭﻱﺳﺖ ﻛﻪ ﺑﺎﻳـﺪ ﺩﺭ ﻣﺮﺣﻠـﺔ ﺁﻏـﺎﺯﻳﻦ ﭘـﺮﻭﺭﺵ ﺩﺭ‬
‫ﺍﻧﺴﺎﻥ ﺗﺤﻘﻖ ﻳﺎﺑﺪ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﻣﻘﻴﻢ ﻧﻤﺎﺯ ﺷﻮﺩ‪ .‬ﺑﻪ ﻃﺒﻊ ﻣﻄﺎﻟﺐ ﺩﻳﮕـﺮﻱ ﺩﺭ ﻛﻨـﺎﺭ ﺍﻳـﻦ )ﺍﻗﺎﻣـﺔ‬
‫ﻧﻤﺎﺯ( ﻭﺟﻮﺩ ﺩﺍﺭﺩ؛ ﻭ ﻧﻤﺎﺯ ﺟﺪﺍ ﺍﺯ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻣﻲﺗﻮﺍﻥ ﺩﻝ ﺧﻮﺵ ﻛﺮﺩ ﻛﻪ‬
‫ﻭﻱ ﺑﻪ ﻣﻌﻨﺎﻱ ﻭﺍﻗﻌﻲ ﻣﺆﻣﻦ ﺍﺳﺖ؛ ﺁﻧﮕﺎﻩ ﻛﺎﺭﻫﺎ ﻭ ﺗﻔﺴﻴﺮﻫﺎﻱ ﺩﻳﮕﺮ ﺭﺍ ﺑﺮﺍﻳﺶ ﻣﻄﺮﺡ ﻛﺮﺩ‪.‬‬
‫ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺍﻳﻦ ﻣﻔﺎﻫﻴﻢ ﺑﻪ ﺍﺧﻼﻕ ﻭ ﺧﻮﻱ ﺍﻧﺴﺎﻧﻲ ﺗﺒﺪﻳﻞ ﺷﻮﻧﺪ‪ ،‬ﮔﺬﺭﺍﻧﺪﻥِ ﻣﻌﻨـﺎﻱ ﺳـﻮﺭﺓ‬
‫ﻓﺎﺗﺤﻪ ﺍﺯ ﻗﻠﺐ‪ ،‬ﻫﻔﺪﻩ ﺑﺎﺭ ﺩﺭ ﺷﺒﺎﻧﻪ ﺭﻭﺯ ﻧﻴﺎﺯﻱ ﺿﺮﻭﺭﻱﺳﺖ‪ .‬ﺑﺮﺍﻱ ﺑﺮﺍﺩﺭﺍﻥ ﻣﻘﻠـﺪ ﺍﻣﺎﻣـﺎﻧﻲﻛـﻪ‬
‫ﺑﻪ ﻣﺄﻣﻮﻡ ﺍﺟﺎﺯﺓ ﻗﺮﺍﺋﺖ ﻧﻤﻲﺩﻫﻨﺪ – ﻫﻤﭽﻮﻥ ﺣﻨﻔﻲﻫﺎ – ﺑﺎﻳﺪ ﻫﻨﮕـﺎﻡ ﻧﻤﺎﺯﻫـﺎﻱ ﺳـﺮّﻱ ﻳـﺎ ﺩﺭ‬
‫ﺭﻛﻌﺎﺕ‪ ‬ﺳﺮّﻱ ﻧﻤﺎﺯﻫﺎﻱ ﺟﻬﺮﻱ )ﺭﻛﻌﺎﺕ ﺳﻪ ﻭ ﭼﻬﺎﺭ( – ﻛﻪ ﺍﺟﺎﺯﺓ ﻗﺮﺍﺋﺖ ﺭﺍ ﻧﺪﺍﺭﻧﺪ – ﻣﻌﻨﺎﻱ‬
‫ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ ﺭﺍ ﺍﺯ ﻗﻠﺐ ﺑﮕﺬﺭﺍﻧﻨﺪ‪.‬‬

‫ﺩﮔﺮﮔﻮﻧﻲﻫﺎﻱ ﻃﺒﻴﻌﻲ ﻭ ﺯﻣﺎﻥ ﻧﻤﺎﺯﻫﺎﻱ ﻭﺍﺟﺐ‬

‫ﻧﻤﺎﺯ ﺻﺒﺢ )ﻫﻨﮕﺎﻡ ﻃﻠﻮﻉ ﻓﺠﺮ( ﺑﻪ ﻫﻤﺎﻥ ﺭﻭﺷﻲ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﺑﻪ ﺟﺎ ﺁﻭﺭﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﭘـﺲ‬
‫ﺍﺯ ﺁﻥ ﺑﺎ ﺩﺭﺁﻣﺪﻥ ﺧﻮﺭﺷﻴﺪ ﺩﮔﺮﮔﻮﻧﻲ ﺩﻳﮕﺮﻱ ﺭﺥ ﻣﻲﺩﻫﺪ؛ ﻭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻳﺎﺩ ﺭﺳﺘﺎﺧﻴﺰ ﻣـﻲﺍﻓﺘـﺪ‪.‬‬

‫‪» -1‬ﻫﻤﺎﻥ ﻛﺴﺎﻧﻲﻛﻪ ﺩﺭ ﻧﻤﺎﺯﺷﺎﻥ ﺧﺎﺷﻊ )ﻭ ﻓﺮﻭﺗﻦ( ﻫﺴﺘﻨﺪ‪ * .‬ﻭ ﻛﺴﺎﻧﻲﻛﻪ ﺍﺯ ﻟﻐﻮ )ﻭ ﻛﺎﺭﻫﺎﻱ ﺑﻴﻬﻮﺩﻩ( ﺭﻭﻱ‬
‫ﮔﺮﺩﺍﻧﻨﺪ‪ * .‬ﻭ ﻛﺴﺎﻧﻲﻛﻪ ﺯﻛﺎﺕ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﻨﺪ‪ * .‬ﻭ ﺁﻥﻫﺎ ﻛﻪ ﺷﺮﻣﮕﺎﻩﺷﺎﻥ ﺭﺍ ﺣﻔﻆ ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫ﭘﺲ ﺑﺎﻳﺴﺖ ﺑﻪ ﺗﺴﺒﻴﺢ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺑﻪ ﺳﺨﻦ ﺩﻳﮕﺮ ﺍﻳﻦ ﺩﮔﺮﮔﻮﻧﻲ ﺑﺮ ﺭﺳﺘﺎﺧﻴﺰ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ؛ ﻭ ﺑـﻪ‬
‫ﺟﺎﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﻧﺎﺗﻮﺍﻧﻲ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﺑـﺎﺭ ﺩﻳﮕـﺮ ﺍﺯ ﺧﺪﺍﻭﻧـﺪ ﺩﻭﺭ ﻛﻨـﺪ؛ ﺍﻣـﺎ ﭼـﻮﻥ ﺩﺭ‬
‫ﺯﻧﺪﮔﻲ ﻭﺍﻗﻌﻲ ﺍﻧﺴﺎﻥﻫﺎ ﻧﻤﻲﺷﻮﺩ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻋﺒﺎﺩﺕ ﻭﻳﮋﺓ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤﺎﻥ ﭘﺲ‬
‫ﺍﺯ ﺳﺮﺯﺩﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻧﻤﺎﺯﻱ ﻓﺮﺽ ﻧﻜﺮﺩﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﺑﺴﻴﺎﺭ ﺑﻪ ﺟـﺎ ﺍﺳـﺖ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﻫﻨﮕـﺎﻡ‬
‫ﺩﺭﺁﻣﺪﻥ ﻭ ﺩﺭﺧﺸﻴﺪﻥِ ﺧﻮﺭﺷﻴﺪ – ﺩﺳﺖ ﻛﻢ – ﺗﺴﺒﻴﺤﻲ ﺍﻧﺠﺎﻡ ﺩﻫـﺪ؛ ﻳـﺎ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﻭﺍﻗﻌـﻲ‬
‫»ﺳﺒﺤﺎﻥ ﺍﷲ« ﺑﮕﻮﻳﺪ‪ .‬ﺑﻬﺘﺮ ﺍﺳﺖ‪ ،‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ ﻣﻮﻗﻊ ﻛﻮﻩﻫﺎ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﺭﺍ ﻫﻤﺮﺍﻩ ﺧﻮﺩ ﺗﺼـﻮﺭ‬
‫ﻛﻨﺪ؛ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ )ﺩﺍﻭﺩ ‪ (‬ﺍﻧﺠﺎﻡ ﻣﻲﺩﺍﺩ‪ :‬ﺍﻟﺒﺘـﻪ ﻧـﻪ ﺩﺭﺳـﺖ ﻣﺎﻧﻨـﺪ ﺍﻭ؛ ﭼـﻮﻥ‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﻲﻛﺮﺩ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ ﺍﻭ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﻛﻮﻩﻫﺎ ﭘﺮﺩﻩ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ؛ ﭘﺲ‬
‫ﻫﻤﺮﺍﻫﻲ ﺍﻭ ﺑﺎ ﻛﻮﻩﻫﺎ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﺑﻪ ﮔﻮﻧﺔ ﺩﻳﮕﺮﻱ ﺑﻮﺩ؛ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺍﺳﺐﻫـﺎ ﺑـﺮﺍﻱ ﭘﺴـﺮﺵ‪،‬‬
‫ﺳﻠﻴﻤﺎﻥ ﺁﻳﻴﻨﺔ ﻳﺎﺩ ﺧﺪﺍ ﺑﻮﺩﻧﺪ؛ ﻭ ﺩﺭ ﺁﻳﻴﻨﺔ ﺍﺳﺐﻫﺎ ﻳﺎﺩ ﺧﺪﺍ ﺭﺍ ﻣﻲﺩﻳﺪ؛ ﻭ ﺑﺎ ژﺭﻑﻧﮕﺮﻱ ﺩﺭ ﺍﻳـﻦ‬
‫ﻣﻈﻬﺮ ﺭﺣﻤﺖ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻣﻲﻛﺮﺩ؛ ﻭ ﭼﻨﺎﻥ ﺑﻪ ﻭﺟﺪ ﻣﻲﺁﻣﺪ ﻛﻪ ﺑﺮ ﮔﺮﺩﻥ ﻭ ﺳـﺎﻕﻫـﺎﻱ ﺍﺳـﺐ‬
‫ﺩﺳﺖ ﻣﻲﻛﺸﻴﺪ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﻪ ﺁﻥ ﺩﺭﺟﻪ ﻧﻤﻲﺭﺳﺪ – ﺩﺳﺖ ﻛـﻢ – ﺩﺭ ﻫـﺮ ﺳـﻄﺤﻲ ﻫﺴـﺖ‪،‬‬
‫ﺗﺴﺒﻴﺤﻲ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻛﻪ ﺍﺯ ﺳﺮ ﺍﺷﺮﺍﻑ ﺑﺎﺷﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺑﮕﻮﻳﺪ‪.‬‬
‫ﺗﺎ ﻫﻨﮕﺎﻡ ﺿﺤﻲ‪ ،‬ﻳﻌﻨﻲ ﺩﺭﺧﺸﻴﺪﻥِ ﻛﺎﻣـﻞ ﺧﻮﺭﺷـﻴﺪ ﺩﮔﺮﮔـﻮﻧﻲ ﺩﻳﮕـﺮﻱ ﺩﺭ ﻃﺒﻴﻌـﺖ ﺭﺥ‬
‫ﻧﻤﻲﺩﻫﺪ ﻛﻪ ﺍﻗﺘﻀﺎﻱ ﺯﻧﺪﮔﻲ ﺍﻳﺠﺎﺏ ﻣﻲﻧﻤﺎﻳﺪ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺣﻜﻴﻢ ﻋﺒـﺎﺩﺗﻲ ﺭﺍ ﻭﺍﺟـﺐ ﻧﮕﺮﺩﺍﻧـﺪ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻫﻨﮕﺎﻡ ﺯﻭﺍﻝ ﻓﺮﺍ ﻣﻲﺭﺳﺪ‪ .‬ﺯﻭﺍﻝ ]ﺧﻮﺭﺷﻴﺪ[ ﺑـﺎﺯ ﺩﮔﺮﮔـﻮﻧﻲ ﺩﻳﮕـﺮﻱﺳـﺖ‪ .‬ﺑـﺎﺯﻫﻢ‬
‫ﺑﺎﻳﺴﺖ ﺑﻪ ﻳﺎﺩ ﺭﻭﺯ ﺭﺳﺘﺎﺧﻴﺰ ﺍﻓﺘﺎﺩ؛ ﻭ ﺍﻧﺪﻭﻫﮕﻴﻦ ﺷﺪ ﻛﻪ ﻏﺎﻓﻼﻥ ﺍﺯ ﺍﻳﻦ ﺁﻳﺔ ﺍﻻﻫﻲ ﺑﻲﺧﺒﺮﻧﺪ؛ ﻭ‬
‫ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺴﺒﺖ ﻧﺎﺗﻮﺍﻧﻲ ﻣﻲﺩﻫﻨﺪ‪ .‬ﻣﺆﻣﻦ ﺩﺭ ﺻﺪﺩ ﺍﻧﺘﻘـﺎﻡ ﺑﺮﻣـﻲﺁﻳـﺪ؛ ﺍﻣـﺎ ﺧﺪﺍﻭﻧـﺪ ﻓﺮﻣـﺎﻥ‬
‫ﻣﻲﺩﻫﺪ ﻛﻪ ﺍﻛﻨﻮﻥ ﺯﻣﺎﻥ ﺍﻳﻦ ﻛﺎﺭ ﻧﻴﺴﺖ؛ ﻭ ﻭﻗﺖ ﻛﺎﺭ ﺩﻳﮕﺮﻱﺳﺖ‪ .‬ﭘﺲ ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﮔـﻮﺵ‬
‫ﻓﺮﺍ ﻣﻲﺩﻫﺪ؛ ﺑﺎﺯﻫﻢ ﺧﺪﺍ ﺭﺍ ﺣﻤﺪ ﻭ ﺗﺴﺒﻴﺢ ﻣـﻲﮔﻮﻳـﺪ؛ ﺑـﺪﻳﻦ ﺗﺮﺗﻴـﺐ‪ :‬ﻣـﺎ ﺍﻛﻨـﻮﻥ ﺑـﺮﺧﻼﻑ‬
‫ﻏﺎﻓﻼﻥ‪ ،‬ﻧﺴﺒﺖ ﻋﺠﺰ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﻭﺭ ﻣﻲﻛﻨﻴﻢ؛ ﻭ ﺣـﻖ ﻭ ﻗـﺪﺭﺕ ﺭﺍ ﺑـﻪ ﺍﻭ ﻧﺴـﺒﺖ‬
‫ﻣﻲﺩﻫﻴﻢ‪ .‬ﺩﺭ ﻣﻮﺿﻊ ﺑﻨﺪﮔﻲ ﻣﻲﺍﻳﺴﺘﻴﻢ؛ ﻭ ﻧﻤﺎﺯ ﻣﻲﮔﺰﺍﺭﻳﻢ‪.‬‬
‫ﭘﺲ ﺑﻪ ﻧﻤﺎﺯ ﻣﻲﺍﻳﺴﺘﺪ؛ ﻭ ﻫﻤﺎﻧﻨﺪ ﺻﺒﺢ ﺩﻭ ﺭﻛﻌﺖ ﻧﻤﺎﺯ ﻣـﻲﮔـﺰﺍﺭﺩ‪ .‬ﭘـﺲ ﺍﺯ ﺭﻛﻌـﺖ ﺩﻭﻡ‬
‫ﻣﻲﻧﺸﻴﻨﺪ؛ ﻭ ﺗﺸﻜﺮﺍﺗﻲ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺣﻘﻴﻘﺖ ﻛﺒﺮﺍ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﺩ‪:‬‬
 ‫ََ إِﻻ َّ اﷲَُّ وَأَﺷْﻬَﺪ أَنَّ �َُﻤ َ ا‬
‫ّﺪً �َﺒْـﺪُهُ وَرَﺳ ُ ُ‬
‫ُـﻮﻪﻟ«‪ .‬ﺳـﭙﺲ ﻣـﻲﺧﻮﺍﻫـﺪ ﺁﺧـﺮﻳﻦ‬ ‫ُ‬ ‫»ﺪُ أَنْ ﻻَ إِﻪﻟ‬
‫ﺳﺨﻨﺎﻧﺶ ﺭﺍ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺑﮕﻮﻳـﺪ‪ .‬ﻳﻜﺒـﺎﺭﻩ ﺩﺭﻣـﻲﻳﺎﺑـﺪ ﻛـﺎﻓﻲ ﻧﻴﺴـﺖ؛ ﻭ »ﺍﷲ ﺍﻛﺒـﺮ«! ﻛﺒﺮﻳـﺎﻳﻲ‬
‫ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳـﺖ ﻛـﻪ ﺑـﻪ ﺍﻳـﻦ ﺍﻧـﺪﺍﺯﻩ ﺑﺴـﻨﺪﻩ ﺷـﻮﺩ‪ .‬ﺍﻛﻨـﻮﻥ ﻭﺿـﻌﻴﺖ ﺑـﻪ ﮔﻮﻧـﺔ‬
‫ﺩﻳﮕﺮﻱﺳﺖ؛ ﻭ ﺑﺎﻳﺪ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑـﻪ ﺟـﺎ ﺁﻭﺭﺩ‪ .‬ﺑﺮﻣـﻲﺧﻴـﺰﺩ ﻭ ﺩﻭ‬
‫ﺭﻛﻌﺖ ﺩﻳﮕﺮ ﻣﻲﺍﻓﺰﺍﻳﺪ؛ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻧﻤﺎﺯﺵ ﺭﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻲﺑﺮﺩ‪ .‬ﺍﻳﻦ ﻛﻪ ﮔﻔﺘﻢ‪ :‬ﭘﺲ ﺍﺯ ﺗﺸـﻬﺪ‬
‫ﺩﻭﺑﺎﺭﻩ ﺑﺮﻣﻲﺧﻴﺰﺩ؛ ﻭ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ‪ ‬ﺻﻠﻮﺍﺕ ﻧﻤﻲﻓﺮﺳﺘﺪ‪ ،‬ﭼﻮﻥ ﺭﻭﺍﻳﺘﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ – ﻓﺮﺳﺘﺎﺩﻥ‬
‫ﺻﻠﻮﺍﺕ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ‪ ‬ﺩﺭ ﺗﺸﻬﺪ ﻧﺨﺴﺖ – ﻧﻴﺴﺖ‪ .‬ﺗﺎﺯﻩ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺑﮕﻮﻳﻴﻢ‪ ،‬ﺑﺎﻳﺪ ﻛﺎﻣـﻞ‬
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‫ﮔﻔﺘﻪ ﺷﻮﺩ؛ ﻳﻌﻨﻲ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﺁﻭﺭﺩﻩ ﺷﺪﻩ؛ ﺯﻳﺮﺍ ﻣﺎ ﺻﻠﻮﺍﺕ ﻧـﺎﻗﺺ »ﻬُـﻢَّ ﺻَـﻞِّ ﻰﻠﻋ‬
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‫َُﻤَ ٍﺪ« ﻧﺪﺍﺭﻳﻢ؛ ﻭ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺭﻭﺍﻳﺘﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﻧﻤﺎﺯﻫﺎ ﭘﻲ ﺩﺭ ﭘﻲ ﺁﻏﺎﺯ ﻣﻲﺷﻮﻧﺪ‪ .‬ﺑﺎ ﮔﺬﺭ ﺍﺯ ﻇﻬﺮ‪ ،‬ﺩﮔﺮﮔﻮﻧﻲ ﺩﻳﮕﺮﻱ ﺭﺥ‬
‫ﻣﻲﺩﻫﺪ‪ :‬ﺯﺭﺩﺷﺪﻥ ﻭ ﭘﺮﻳﺪﻥ ﺭﻧﮓ ﺧﻮﺭﺷﻴﺪ‪ .‬ﺭﻧﮓ ﭘﺮﻳﺪﮔﻲ‪ ،‬ﺑﺎﺯﻫﻢ ﺍﺯ ﺭﺳﺘﺎﺧﻴﺰ ﻧﺸﺎﻥ ﺩﺍﺭﺩ؛ ﻭ‬
‫ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺧﺪﺍﻭﻧﺪ ﺗﻜﺮﺍﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻓﺰﻭﻥ ﺑﺮ ﺁﻥ ﺳﻮﻱ ﺩﻳﮕﺮ ﺭﻭﺯ ﺍﺳﺖ؛‬
‫ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﻧﻤﺎﺯ ﺻﺒﺢ ﺗﻀﻤﻴﻨﻲ ﺑﻮﺩ ﺑﺮﺍﻱ ﺍﺳﺘﻮﺍﺭﻛﺮﺩﻥ ﺁﻏﺎﺯ ﺯﻧﺪﮔﻲ‪ ،‬ﺍﻳﻦ ﻳﻜﻲ ﻫﻢ ﭘﺎﻳﺎﻥِ‬
‫ﺯﻧﺪﮔﻲ ﺭﺍ ﺩﺭ ﺭﻭﺯ ﭘﺎﻳﺪﺍﺭ ﻣﻲﻛﻨﺪ )ﻧﻤﺎﺯ ﻋﺼﺮ(‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺩﺭ ﺩﻭ ﺳﻮﻱ ﺯﻧﺪﮔﻲ‪ ،‬ﺑﻨﺪﮔﻲ ﺩﺭ‬
‫ﺍﻭﺝ ﺑﺎﺷﺪ‪ ،‬ﻫﻤﺔ ﺯﻧﺪﮔﻲ ﺗﻀﻤﻴﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺑﺎﺯ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺯﻣﺎﻥ ﺍﺯ ﺩﺳﺖ ﻧﺮﻭﺩ؛ ﻭ‬
‫ﻓﺮﺻﺖ ﻏﻨﻴﻤﺖ ﺷﻤﺮﺩﻩ ﺷﻮﺩ؛ ﻭ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﺍﻳﻦ ﺯﻣﺎﻥ »ﺍﺻﻴﻞ« ﭘﺎﻳﺎﻥ ﻳﺎﺑﺪ‪ ،‬ﻧﻤﺎﺯﻱ ﮔﺰﺍﺭﺩﻩ‬
‫ﺷﻮﺩ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﻳﻦ ﻧﻤﺎﺯ ﭘﺎﻳﺪﺍﺭﻱﻳﺶ ﺭﺍ ﺩﺭ ﺑﻨﺪﮔﻲ ﻧﺸﺎﻥ ﻣﻲﺩﻩ ﻛﻪ ﺯﻧﺪﮔﻲ ﺭﺍ ﺩﺭ ﺍﻭﺝ ﺑﻨﺪﮔﻲ‬
‫ﺁﻏﺎﺯ ﻣﻲﻧﻤﺎﻳﺪ؛ ﻭ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻫﻢ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻲﺭﺳﺎﻧﺪ‪ .‬ﺭﻓﺘﻦ ﺍﺯ ﺭﻭﺯ ﺑﻪ ﺷﺐ‪ ،‬ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﻳﺎﺩ‬
‫ﺭﻓﺘﻦ ﺍﺯ ﺩﻧﻴﺎ ﺑﻪ ﺭﺳﺘﺎﺧﻴﺰ ﻣﻲﺍﻧﺪﺍﺯﺩ‪ .‬ﺭﺳﺘﺎﺧﻴﺰ ﻫﻢ ﺻﻔﺎﺕ ﺍﻛﺮﺍﻡ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﻈﺎﻫﺮ ﻭﻳﮋﺓ ﺧﻮﺩ‬
‫ﺭﺍ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎﻳﺔ ﺗﻀﺮّﻉ ﺍﺳﺖ؛ ﻭ ﺻﻔﺎﺕ ﺟﻼﻝ ﻭ ﻣﻈﺎﻫﺮﺵ ﺭﺍ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎﻳﺔ ﺧﻴﻔﻪ‬
‫ون ۡ َ‬
‫ٱ� ۡه ِر‬
‫َُ َ‬
‫)ﺑﻴﻤﻨﺎﻙﺷﺪﻥ( ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﻭ )ﺗﻀﺮﻉ ﻭ ﺧﻴﻔﻪ(‪ ،‬ﺁﺭﺍﻡ ﻭ ﺁﻫﺴﺘﻪ ﺳﺨﻦﮔﻔﺘﻦ‪﴿ :‬ود‬
‫َۡ‬
‫م َِن ٱلق ۡو ِل﴾ ﻧﺎﺷﻲ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﻧﻤﺎﺯ ﺍﻳﻦ ﺣﺎﻻﺕ ﻫﻢ ﺑﺎﻳﺪ ﺑﺮ ﺍﻧﺴﺎﻥ ﺣﺎﻛﻢ ﺑﺎﺷﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺧﻮﺭﺷﻴﺪ ﻏﺮﻭﺏ ﻣﻲﻛﻨﺪ؛ ﻭ ﺩﮔﺮﮔﻮﻧﻲ ﺩﻳﮕﺮ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪ .‬ﺑﺎﺯ ﺍﻧﺴﺎﻥ ﺑﻪ ﻳﺎﺩ ﺭﺳﺘﺎﺧﻴﺰ‬
‫ﻣﻲﺍﻓﺘﺪ؛ ﻭ ﺑﻪ ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﻣﻲﭘﺮﺩﺍﺯﺩ؛ ﻭ ﺑﻪ ﺑﻨﺪﮔﻲ ﺩﺭﻣﻲﺁﻳﺪ )ﻧﻤﺎﺯ ﻣﻐـﺮﺏ(‪ .‬ﺑـﺎ ﺩﮔﺮﮔـﻮﻧﻲ‬
‫ﺩﻳﮕﺮ ﻃﺒﻴﻌﺖ‪ ،‬ﺁﺧﺮﻳﻦ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺭﻭﺷﻨﺎﻳﻲ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ؛ ﻭ ﺷﻔﻖ ﻏﺮﻭﺏ ﻣﻲﻛﻨﺪ‪ .‬ﺑﺎﺯ ﺯﻣـﺎﻥ‬
‫ﺑﻪ ﺟﺎﺁﻭﺭﺩﻥ ﻧﻤﺎﺯﻱ ﺩﻳﮕﺮ ﻓﺮﺍ ﻣﻲﺭﺳﺪ )ﻧﻤﺎﺯ ﻋﺸﺎ(‪ .‬ﺍﻳﻦ ﻧﻤﺎﺯ ﻛﺎﻣﻞ ﻫﻨﮕﺎﻡ ﭘﺎﻳﺎﻥ ﻛﺎﺭ ﻭ ﻓﻌﺎﻟﻴﺖ‬
‫ﻭ ﺟﻨﺐ ﻭ ﺟﻮﺵﻫﺎﺳﺖ‪ .‬ﮔﻮﻳﻲ ﻣ‪‬ﻬﺮﻱﺳﺖ‪ ،‬ﺑﺮ ﭘﺎﻳﺎﻥ ﺯﻧﺪﮔﻲ‪ .‬ﺍﻧﺴـﺎﻥ ﭘـﺲ ﺍﺯ ﺍﻳـﻦ ﺑـﻪ ﻋـﺎﻟﻢ‬
‫ﺧﻮﺍﺏ ﻭ ﺑﻲﻫﻮﺷﻲ ﻓﺮﻭ ﻣﻲﺭﻭﺩ؛ ﻫﻤﭽﻨﺎﻧﻜﻪ ﺻﺒﺢ )ﻧﻤﺎﺯ ﺻﺒﺢ( ﺁﻏـﺎﺯ ﺟﻨـﺐ ﻭ ﺟـﻮﺵ ﺑـﻮﺩ‪،‬‬
‫ﺍﻳﻦ ﻳﻜﻲ ﻫﻢ ﭘﺎﻳﺎﻥ ﻛﺎﺭ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻧﺎﻓﻠﻪﺍﻱ ﺩﺭ ﺷﺐ‬

‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﭘﻨﺞ ﻧﻤﺎﺯ ﺑﻪ ﺍﻃﻤﻴﻨﺎﻧﻲ ﺭﺳﻴﺪ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺷﺎﻳﺴـﺘﮕﻲ ﺁﻥﻫـﺎ ﺭﺍ‬
‫ﺑﻪ ﺟﺎ ﺁﻭﺭﺩ‪ .‬ﻧﺎﻓﻠﺔ ﺑﺮ ﺁﻥﻫﺎ ﺍﻓﺰﻭﺩﻩ ﺷﻮﺩ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺑـﺎ ﺑﺠـﺎ ﺁﻭﺭﺩﻥ ﺁﻥ‪ ،‬ﭘﺎﺳـﻲ ﺍﺯ ﺷـﺐ ﺭﺍ ﺍﺯ‬
‫ﺧﻮﺍﺏ ﺩﻭﺭﻱ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻧﻤﺎﺯ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻓﺰﻭﻥ ﺑﺮ ﭘﻨﺞ ﻧﻤـﺎﺯ ﻭﺍﺟـﺐ ﺍﺳـﺖ‪» .‬ﻧﺎﻓﻠـﻪ« ﻧﺎﻣﻴـﺪﻩ‬
‫ﻣﻲﺷﻮﺩ؛ ﻭ ﭼﻮﻥ ﺭﻛﻌﺖﻫﺎﻳﺶ ﻓﺮﺩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺁﻥ »ﻭِﺗﺮ« ﻣﻲﮔﻮﻳﻨﺪ؛ ﻭ ﭼﻮﻥ ﺍﻧﺴـﺎﻥ ﻫﻨﮕـﺎﻡ ﺑـﻪ‬
‫ﺟﺎﺁﻭﺭﺩﻥﺍﺵ ﺍﺯ ﺧﻮﺍﺏ ﺩﻭﺭﻱ ﻣﻲﮔﺰﻳﻨﺪ – ﭼﻪ ﭘﻴﺶ ﺍﺯ ﺧﻮﺍﺑﻴﺪﻥ ﭼﻪ ﺩﺭ ﺍﺛﻨﺎﻱ ﺷـﺐ ﭼـﻪ ﺩﺭ‬
‫ﺁﺧﺮ ﺷﺐ ﻭ ﻫﻨﮕﺎﻡ ﺳﺤﺮ ‪» -‬ﺗﻬﺠﺪ« ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ؛ ﻭ ﺍﺯ ﺁﻧﺠـﺎ ﻛـﻪ ﺑـﺮﺍﻱ ﺑـﻪ ﺟـﺎﺁﻭﺭﺩﻥ ﺁﻥ‬
‫ﺑﺎﻳﺴﺖ ﺍﻳﺴﺘﺎﺩ‪» ،‬ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ« ﻧﻴﺰ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺗﻮﺍﻧﺎﻳﻲ ﺧﻮﺍﻧﺪﻥ ﻧﻤﺎﺯ ﺭﺍ ﻳﺎﻓﺖ؛ ﻭ ﺁﻥ ﭘـﻨﺞ ﻧﻤـﺎﺯ ﺭﺍ »ﻣﻘـﻴﻢ« ﺷـﺪ‪ ،‬ﺑﻨـﺪﺓ‬
‫ﺧﺪﺍﻭﻧﺪ ﻣﻲﺷﻮﺩ؛ ﺑﻨﺪﺓ ﺧﺪﺍ ﺑﻪ ﻛﻤﺘﺮ ﺍﺯ ﺍﻳﻦ ﭘﻨﺞ ﻓﺮﺽ ﺑﻨﺪﻩ ﻧﻤﻲﺷﻮﺩ؛ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺩﺭ ﺭﺷـﺪ‪‬‬
‫ﺑﺨﺶ ﺟﺴﻤﺎﻧﻲ‪ ،‬ﺍﻧﺪﺍﺯﺓ ﻣﺸﺨﺺ ﻭ ﻣﻌﻴﻨﻲ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﻧﻴﺎﺯ ﺍﺳﺖ ﻛﻪ ﺑـﺎ ﻛﻤﺘـﺮ ﺍﺯ ﺁﻥ‪ ،‬ﺍﻧﺴـﺎﻥ‬
‫ﺭﺷﺪ ﻭ ﺗﻦﺩﺭﺳﺘﻲ ﻛﺎﻣﻞ ﺑﻪ ﺩﺳﺖ ﻧﻤﻲﺁﻭﺭﺩ؛ ﻭ ﻣﻐﻠﻮﺏ ﻧﺎﺗﻮﺍﻧﻲ ﻭ ﺑﻴﻤـﺎﺭﻱ ﻭ‪ ...‬ﻣـﻲﺷـﻮﺩ‪ ،‬ﺩﺭ‬
‫ﺯﻣﻴﻨﺔ ﺗﻐﺬﻳﺔ ﺯﻧﺪﮔﻲ ﺭﻭﺡ ﻫﻢ – ﺩﺳﺖ ﻛﻢ – ﺑﻪ ﺍﻳﻦ ﻧﻤﺎﺯ ﻭﺍﺟﺐ‪ ،‬ﻧﻴﺎﺯ ﺍﺳﺖ؛ ﻭ ﺑـﺎ ﺧﻮﺍﻧـﺪﻥ‬
‫ﺍﻳﻦ ﭘﻨﺞ ﻭﺍﺟﺐ‪ ،‬ﺍﻧﺴﺎﻥ ﺑﻨﺪﺓ ﻋﺎﺩﻱ ﺧﺪﺍ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲﻛﻪ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﺑـﺎﻻﺗﺮ ﺩﺍﺭﻧـﺪ؛ ﻭ ﺍﮔـﺮ ﻣـﻲﺧﻮﺍﻫﻨـﺪ ﺑﻨـﺪﮔﻲﺷـﺎﻥ‬
‫ژﺭﻑﺗﺮ ﻭ ﮔﺴﺘﺮﺩﻩﺗﺮ ﮔﺮﺩﺩ‪ ،‬ﺗﺎ ﭘﻴﺸﻮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﺷﻮﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﻳﻦ ﻧﺎﻓﻠﻪ )ﻧﻤﺎﺯ ﺷﺐ( ﻫﻢ ﺍﻓﺰﻭﺩﻩ‬
‫ﮔﺮﺩﺩ؛ ﺍﻟﺒﺘﻪ ﻧﻤﺎﺯ ﺗﻬﺠﺪ‪ ،‬ﻭﻳﮋﺓ ﺍﻳﻦ ﻛﺴﺎﻥ ﻧﻴﺴﺖ؛ ﻭﻟﻲ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻧﻴـﺎﺯ ﺍﺳـﺖ؛ ﻭ‬
‫ﺑﺮﺍﻱ ﺑﻘﻴﺔ ﻣﺮﺩﻡ ﻣﺴﺘﺤﺐ‪ .‬ﭘﺲ ﺑﺮﺍﻱ ژﺭﻑﺳﺎﺯﻱ ﻭ ﮔﺴﺘﺮﺩﻩﻧﻤﻮﺩﻥ ﺩﺍﻳﺮﺓ ﺑﻨﺪﮔﻲ‪ ،‬ﺍﻳﻦ ﻧﺎﻓﻠﻪ ﻫﻢ‬
‫ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ؛ ﺯﻳﺮﺍ ﺯﻣﺎﻧﻲﻛﻪ ﺑﻨﺪﮔﻲ ﻋﻤﻴﻖ ﻭ ﻭﺳﻴﻊ ﺷﺪ‪ ،‬ﺗﻮﺍﻧﺎﻳﻲ ﭘﻴﺸﻮﺍﻳﻲ ﺑﻨﺪﮔﺎﻥ ﻋﺎﺩﻱ ﭘﻴﺪﺍ‬
‫ﻣﻲﺷﻮﺩ‪.‬‬

‫ﻧﻴﺎﺯ ﻣﺆﻣﻦ ﺑﻪ ﺗﻼﻭﺕ ﻗﺮﺁﻥ‬

‫ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺑﺎﻳﺴﺖ ﺍﻓﺰﻭﺩ ﻛﻪ ﺷﺨﺼﻴﺖ ﻣﺆﻣﻦ ﻗـﺮﺁﻥ ﺍﺳـﺖ؛ ﻳﻌﻨـﻲ ﻫﺮﻛﺴـﻲ ﺩﺭ ﺍﻧـﺪﺍﺯﺓ‬
‫ﺧﻮﺩﺵ ﺑﺎﻳﺪ ﺑﻪ ﺟﺎﻳﮕﺎﻫﻲ ﺑﺮﺳﺪ ﻛﻪ ﺑﻪ ﺍﻭ ﺑﮕﻮﻳﻨﺪ‪ :‬ﺷﺨﺼﻴﺖ ﺍﻳﻦ ﻣﺆﻣﻦ ﻗﺮﺁﻥ ﺍﺳـﺖ؛ ﺁﻧﮕﻮﻧـﻪ‬
‫ﻛﻪ ﺭﻭﺍﻳﺖ ﺷﺪﻩ – ﺍﮔﺮ ﻫﻢ ﺭﻭﺍﻳﺖ ﺍﻳﺮﺍﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺩﺭﺳـﺖ ﺍﺳـﺖ؛ ﻭ ﺍﺯ ﺑﺴـﻴﺎﺭﻱ‬
‫ﺁﻳﺎﺕ ﻗﺮﺁﻧﻲ ﮔﺮﻓﺘـﻪ ﺷـﺪﻩ‪ .‬ﺩﺭ ﺍﻳﻨﺠـﺎ – ﺗﻨﻬـﺎ – ﺑـﺮﺍﻱ ﺗﻮﺿـﻴﺢ ﺑﻴﺸـﺘﺮ ﺁﻭﺭﺩﻩ ﺷـﺪﻩ – ﺍﺯ ﺍﻡ‬
‫َ َ ُ ُْ ُ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﻳﺸﻪ ل ﭘﺮﺳﻴﺪﻧﺪ‪ :‬ﺧﻠﻖ ﻭ ﺧﻮﻱ ﭘﻴﺎﻣﺒﺮ ‪ ‬ﭼﮕﻮﻧﻪ ﺑـﻮﺩ؟ ﻓﺮﻣـﻮﺩ‪» :‬ﻛن ﺧﻠﻘـﻪ‬
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‫اﻟﻘ ْﺮآن«‪.‬‬
‫»ﺧﻮﻱ ﺍﻭ ﺧﻮﻱ ﻗﺮﺁﻧﻲ ﺑﻮﺩ«‪.‬‬
‫ﮔﻔﺘﻴﻢ ﺑﺎ ﮔﺬﺭ ﻭﺍژﮔﺎﻥ ﺍﺯ ﻗﻠﺐ ﻭ ﺗﻜﺮﺍﺭ ﺁﻥﻫﺎ‪ ،‬ﺷﺨﺼﻴﺘﻲ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺩﺭﺳﺖ ﻣﻲﺷـﻮﺩ‪ .‬ﺑـﻪ‬
‫ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ‪ ،‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﻣﻔﻬﻮﻣﻲ ﺍﺯ ﻗﻠﺐ ﻣﻲﮔﺬﺭﺩ‪ ،‬ﺣﺎﻟﺘﻲ ﮔﺬﺭﺍ ﺑﺮﺍﻱ ﻗﻠـﺐ ﭘﺪﻳـﺪ ﻣـﻲﺁﻳـﺪ؛‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺯﻣﺎﻧﻲﻛﻪ ﻣﻔﻬﻮﻡ ﺗﻮﻛﻞ ﻭ ﺧﺸﻴﺖ ﻭ‪ ...‬ﻭ ﻣﺮﺍﻗﺒﺖ ﻭ‪ ...‬ﺍﺯ ﻗﻠﺐ ﻣﻲﮔﺬﺭﺩ‪ ،‬ﺑـﻪ ﻃـﻮﺭ‬
‫ﻣﻮﻗﺖ ﺍﺯ ﺍﻳﻦ ﻣﻔﻬﻮﻡﻫﺎ‪ ،‬ﺣﺎﻟﻲ ﺑﻪ ﺍﻧﺴﺎﻥ ﺩﺳﺖ ﻣﻲﺩﻫﺪ؛ ﺍﻣﺎ ﺑﺎ ﺗﻜﺮﺍﺭ ﺑﺴﻴﺎﺭﺷﺎﻥ‪ ،‬ﻣﻠﻜﺔ ﺫﻫـﻦ ﻭ‬
‫ﻣﻘﺎﻡ ﻣﻲﺷﻮﻧﺪ؛ ﻭ ﺟﺰﺋﻲ ﺍﺯ ﺷﺨﺼﻴﺖ ﺍﻧﺴﺎﻥ ﻣﻲﮔﺮﺩﺩ‪.‬‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺑﺮﻧﺎﻣﺔ ﭘﺮﻭﺭﺷﻲ ﺩﻳﻦ ﺧﺪﺍ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﺨﺼـﻴﺖ ﺍﻧﺴـﺎﻥ ﺑـﻪ ﻣﺠﻤﻮﻋـﺔ ﺍﺯ ﺍﻳـﻦ‬
‫ﻣﻠﻜﻪﻫﺎ ﺗﺒﺪﻳﻞ ﺷﻮﺩ‪ .‬ﻗﺮﺁﻥ ﺑﻪ ﻣﻠﻜﻪﻫﺎﻱ ﺍﻧﺴﺎﻥ‪ ،‬ﻫﺪﺍﻳﺖ ﺧﺪﺍﻳﻲ ﻣﻲﺩﻫﺪ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﺨﺼـﻴﺖ‬
‫ﺍﻧﺴﺎﻥ ﻗﺮﺁﻧﻲ ﻣﻲﺷﻮﺩ؛ ﻭ ﭼﻮﻥ ﻗﺮﺍﺭ ﺍﺳﺖ ﻣﺆﻣﻦ ﭼﻨﻴﻦ ﺷﺨﺼﻴﺘﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﺎ ﻗﺮﺁﻥﺑﻮﺩﻥ ﻭ‬
‫ﺁﻳﺎﺕ‪ ‬ﺁﻥ ﺭﺍ ﺧﻮﺍﻧﺪﻥ )ﭘﻲﮔﻴﺮﻱﺷﺎﻥ ﻛﺮﺩﻥ(‪ ،‬ﻣﻄﻠﻮﺏِ ﺍﺳﺎﺳﻲ ﺍﻧﺴﺎﻥِ ﻣـﺆﻣﻦ ﭘﺴـﻨﺪﻳﺪﻩ ﺧﻮﺍﻫـﺪ‬
‫ﺑﻮﺩ‪ .‬ﺷﺐ ﻣﻨﺎﺳﺐﺗﺮﻳﻦ ﺯﻣﺎﻥ ﺑﺮﺍﻱ ﺗﻼﻭﺕ ﺁﻳﻪﻫﺎﻱ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﭘﺲ ﺩﻋﻮﺗﮕﺮﻱ ﻛﻪ ﻣﻲﺧﻮﺍﻫﺪ‬
‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﺧﺪﺍ ﺑﻜﺸﺎﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﻫﺮ ﺷﺐ ﺑﺨﺸﻲ ﺍﺯ ﺁﻳﺎﺕ ﻗـﺮﺁﻥ ﺭﺍ ﺗـﻼﻭﺕ ﻛﻨـﺪ‪.‬‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍ ﺩﺭ ﻏﻴﺮ ﻧﻤﺎﺯ ﻳﺎ ﺩﺭ ﻧﻤﺎﺯ ﻧﺎﻓﻠﻪ )ﻧﻤﺎﺯ ﺷﺐ( ﺑﮕﻨﺠﺎﻧﺪ؛ ﻫﻤﭽﻨﻴﻦ ﻣﻲﺗﻮﺍﻧـﺪ‬
‫ﺑﺨﺸﻲ ﺍﺯ ﺁﻳﺎﺕ ﺭﺍ ﺩﺭ ﻧﻤﺎﺯﻫﺎﻱ ﻣﻐﺮﺏ ﻭ ﻋﺸﺎ ﺗﻼﻭﺕ ﻛﻨﺪ‪.‬‬
 ‫ﺭﺍﻩ ﺟﺒﺮﺍﻥ ﻛﺎﺳﺘﻲﻫﺎ ﺩﺭ ﻧﻤﺎﺯ‬
‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﻪ ﮔﺎﻫﻲ ﺑﺎ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩﻥ ﻧﻤﺎﺯ‪ ،‬ﻣﺮﺣﻠﺔ ﺑﺮ ﺍﻧﺴﺎﻥ ﻣـﻲﮔـﺬﺭﺩ؛ ﻭ ﺑـﻪ ﺟـﺎﻳﻲ‬
‫ﻣﻲﺭﺳﺪ ﻛﻪ ﺩﺭﻣﻲﻳﺎﺑﺪ ﺑﺎ ﮔﻔﺘﻦِ ﻭﺍژﻩﻫﺎ ﻭ ﺍﻧﺠﺎﻡﺩﺍﺩﻥِ ﺭﻓﺘﺎﺭﻫﺎ ﺑﺎ ﺧﺪﺍﻭﻧـﺪ ﭘﻴﻮﻧـﺪ ﺩﺍﺭﺩ؛ ﻭ ﺍﺯ ﺭﺍﻩ‬
‫ﻣﻌﺎﻧﻲ ﻭﺍژﮔﺎﻥ ﻭ ﺣﻘﺎﻳﻖ ﺭﻓﺘﺎﺭ ﻓﺮﻭﺗﻨﻲ ﻣﻲﻧﻤﺎﻳﺪ؛ ﻭ ﺧﺪﺍ ﺭﺍ ﻳﺎﺩ ﻣﻲﻛﻨﺪ؛ ﺍﻣﺎ ﺩﺭﻣﻲﻳﺎﺑـﺪ ﮔـﺎﻫﻲ‬
‫ﺍﺷﻜﺎﻻﺗﻲ ﺩﺭ ﻛﺎﺭﺵ ﺭﺥ ﻣﻲﺩﻫﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﮔﺎﻫﻲ ﺁﻣﺎﺩﮔﻲ ﺁﻧﭽﻨﺎﻧﻲ ﻧﺪﺍﺭﺩ ﻛﻪ ﻳﻚ ﻣﺮﺗﺒﻪ ﺑـﻪ‬
‫ﺣﺎﻟﺖ ﻧﻤﺎﺯ ﺩﺭﺁﻳﺪ؛ ﻭ ﻳﺎ ﮔﺎﻫﻲ ﺩﺭﻣﻲﻳﺎﺑﺪ ﻛـﻪ ﺩﺭ ﻧﻤـﺎﺯﺵ ﻏﻔﻠـﺖﻫـﺎ ﻭ ﺍﺷـﻜﺎﻻﺗﻲ ﺭﻭﻱ ﺩﺍﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﻣﻘﺪﻣﺎﺕ ﻭ ﻣﻜﻤﻼﺗﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﻬﺘـﺮ ﺍﺳـﺖ ﺍﻧﺴـﺎﻥ ﺁﻥﻫـﺎ ﺭﺍ ﻧﻴـﺰ‬
‫ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬
‫ﭘﻴﺶ ﺍﺯ ﺑﻴﺎﻥ ﻣﻘﺪﻣﺎﺕ‪ ،‬ﺑﺎﻳﺴﺖ ﮔﻔﺖ ﺩﺭ ﻓﻘﻪ – ﻛﻪ ﺑﻪ ﺑﺨﺶ ﻇﺎﻫﺮﻱ ﻧﻤﺎﺯ ﺍﻫﻤﻴـﺖ ﺩﺍﺩﻩ –‬
‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺍﮔﺮ ﻫﻨﮕﺎﻡ ﻗﺮﺍﺋﺖ‪ ‬ﺳﻮﺭﺓ ﻓﺎﺗﺤﻪ‪ ،‬ﻭﺍژﻩ ﻳﺎ ﺁﻳﺔ ﺍﺯ ﻳﺎﺩﺵ ﺭﻓـﺖ؛ ﻭ‬
‫ﭘﺲ ﺍﺯ ﺍﻧﺪﻛﻲ ﺑﻪ ﻳﺎﺩﺵ ﺁﻣﺪ؛ ﺑﺎﻳﺪ ﺑﺎﺯﮔﺮﺩﺩ؛ ﻭ ﺁﻥ ﻭﺍژﻩ ﺭﺍ ﻫﻢ ﺑﺨﻮﺍﻧـﺪ؛ ﻭ ﺍﮔـﺮ ﻓﺎﺻـﻠﻪ ﺍﻓﺘـﺎﺩﻩ‬
‫ﺑﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺁﻏﺎﺯ – ﺩﻭﺑﺎﺭﻩ – ﺳﻮﺭﻩ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ .‬ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺩﺭ ﺑﺎﺭﺓ ﺑﺨﺶ ﺑﺎﻃﻨﻲ ﻧﻤﺎﺯ ﺍﺳﺖ؛‬
‫ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﭼﻮﻥ ﻭﺍژﮔﺎﻥ ﻭ ﻛﺮﺩﺍﺭ ﻭﺳﻴﻠﻪﺍﻧﺪ؛ ﻭ ﻣﻘﺼﻮﺩ ﺍﺳﺎﺳﻲ‪ ،‬ﻣﻌﺎﻧﻲ ﻭﺍژﮔـﺎﻥ ﻭ‬
‫ﺣﻘﺎﻳﻖ ﻛﺮﺩﺍﺭ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﻛﺴـﻲ ﺩﺭ ﺗﻠﻔـﻆ‪ ‬ﻳـﻚ ﻭﺍژﻩ‪ ،‬ﻣﺘﻮﺟـﻪ ﻣﻌﻨـﺎﻱ ﺁﻥ ﻧﺒﺎﺷـﺪ ﻭ ﺍﺯ ﻗﺎﻟـﺐ‬
‫ﻣﻌﻨﺎﻳﺶ ﺑﺎ ﺧﺪﺍ ﺍﺭﺗﺒﺎﻁ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮔﻮﻳﻲ ﺁﻥ ﻭﺍژﻩ ﺭﺍ ﻧﮕﻔﺘﻪ؛ ﻭ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﺎﺯ ﮔﻮﻳﺪ‪.‬‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ]ﺩﺭ ﻓﻘﻪ[ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﺍﮔﺮ ﺑﻪ ﺟﺎﻱ »ﺍﻟﺬﻳﻦ« ﮔﻔﺘﻪ ﺷﻮﺩ »ﺍﻟـﺰﻳﻦ« ﺩﺭ ﻭﺍﻗـﻊ ﻭﺍژﻩ‬
‫ﺍﻟﺬﻳﻦ ﺭﺍ ﻧﮕﻔﺘﻪ ﺍﺳﺖ‪ ،‬ﻣﺎ ﻧﻴﺰ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺍﮔﺮ ﻭﺍژﺓ ﺑﻲﺗﻮﺟﻪ ﺗﻠﻔﻆ ﺷﻮﺩ‪ ،‬ﺁﻥ ﺭﺍ ﻧﮕﻔﺘـﻪ ﺍﺳـﺖ؛ ﻭ‬
‫ﺑﺎﻳﺪ ﺑﺎﺯ ﮔﻮﻳﺪ؛ ﻳﺎ ﺍﮔﺮ ﺭﻛﻮﻉ ﺭﺍ ﺑﻲﺗﻮﺟﻪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺭﻛﻮﻉ ﻧﻴﺴﺖ؛ ﻭ ﻳﺎ ﺍﮔﺮ ﺩﺭ ﻣﻴـﺎﻥ ﺭﻛـﻮﻉ‪،‬‬
‫ﺣﺎﻟﺘﻲ ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺭﻛﻮﻉ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻳﺎﺩﺁﻭﺭ ﺷـﻮﺩ‪ .‬ﺍﻛﻨـﻮﻥ )ﺩﺭ ﺍﺛﻨـﺎﻱ ﺭﻛـﻮﻉ(‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﺟﺒﺮﺍﻧﺶ ﻧﻤﺎﻳﺪ؛ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺑﺎﺯ ﺭﻛﻮﻉ ﺩﻳﮕﺮﻱ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﺯﻳـﺮﺍ ﺗﻜـﺮﺍﺭ ﺭﻓﺘـﺎﺭ ﻧﻤـﺎﺯ‬
‫ﺩﺭﺳﺖ ﻧﻴﺴﺖ؛ ﺍﻣﺎ ﺍﮔﺮ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﭼﻪ؟ ﭘﺎﺳﺦ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺑﺮﺍﻱ ﺗﻜﻤﻴﻞ ﻛﺎﺳﺘﻲﻫﺎﻱ ﺍﺯ ﺩﺳـﺖ‬
‫ﺭﻓﺘﻪ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﭼﻨﻴﻦ ﻛﻨﺪ‪:‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﻧﻤﺎﺯ ﺻﺒﺢ ﺑﺮﻣﻲﺧﻴﺰﺩ‪ ،‬ﺁﻣـﺎﺩﮔﻲ ﻛﺎﻣـﻞ ﻧـﺪﺍﺭﺩ‪ ،‬ﺗـﺎ ﺑـﻲﻣﻘﺪﻣـﻪ ﺩﻭ‬
‫ﺭﻛﻌﺖ ﻧﻤﺎﺯ ﺻﺒﺢ ﺑﺨﻮﺍﻧﺪ‪ .‬ﭘﺲ ﭼﻪ ﺑﻬﺘﺮ ﻛﻪ ﻧﺨﺴﺖ ﻭ ﺑﻲﺩﺭﻧﮓ‪ ،‬ﻧﻤﻮﻧﺔ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻧﻤﺎﺯ ﺍﻧﺠـﺎﻡ‬
‫ﺩﻫﺪ )ﺩﻭ ﺭﻛﻌﺖ ﻧﺎﻓﻠﻪ(؛ ﻭ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺁﻣﺪﮔﻲ ﺍﺩﺍﻱ ﻧﻤﺎﺯ ﻓﺮﺽ ﺭﺍ ﺑﻴﺎﺑـﺪ؛ ﻭﻟـﻲ ﭘـﺲ ﺍﺯ ﻧﻤـﺎﺯ‬
‫ﺻﺒﺢ ﺍﺟﺎﺯﺓ ﺧﻮﺍﻧﺪﻥِ ﻧﻤﺎﺯ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﺗﺎ ﻣﺒﺎﺩﺍ ﺍﺷﻜﺎﻻﺗﻲ ﭘﺪﻳﺪ ﺁﻳﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧـﻪ‪ :‬ﺑـﺎ ﻋﺒـﺎﺩﺕ‬
‫ﻛﺴﺎﻧﻲﻛﻪ ﻫﻨﮕﺎﻡ ﺩﺭﺁﻣﺪﻥ ﺧﻮﺭﺷﻴﺪﻥ ﺁﻥ ﺭﺍ ﭘﺮﺳﺘﺶ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﻟﺘﺒﺎﺱ ﭘﻴﺶ ﺑﻴﺎﻳﺪ؛ ﻳﺎ ﭼﻴﺰﻫـﺎﻱ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ‪ .‬ﺳﭙﺲ ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﻲ ﻛﺎﺭ ﻭ ﻛﺴـﺐ ﺑـﺮﺍﻱ ﺯﻧـﺪﮔﻲ ﻣـﻲﺭﻭﺩ؛ ﻭ ﺩﺭ ﻛـﺎﺭ ﻭ‬
‫ﻣﺴﺎﻳﻞ ﺩﻳﮕﺮ ﺯﻧﺪﮔﻲ ﻏﺮﻕ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺗﺎ ﻇﻬﺮ ﺍﺩﺍﻣﻪ ﻣﻲﻳﺎﺑﺪ‪ .‬ﻫﻨﮕﺎﻡ ﻧﻤﺎﺯ ﻇﻬﺮ ﻫـﻢ‬
‫ﻣﻘﺪﻣﺔ ﺩﻳﮕﺮ )ﺩﻭ ﺭﻛﻌﺖ ﻧﻤﺎﺯ ﭘﻴﺶ ﺍﺯ ﻇﻬﺮ( ﻣﻨﺎﺳﺐ ﺍﺳﺖ؛ ﻭ ﭼﻮﻥ ﺩﺭ ﻃﻮﻝ ﺭﻭﺯ )ﻣﻴﺎﻥ ﻧﻤـﺎﺯ‬
‫ﺻﺒﺢ ﻭ ﻇﻬﺮ( ﺑﺴﻴﺎﺭ ﺳﺮﮔﺮﻡ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﻧﻤﺎﺯ ﻇﻬﺮ ﻫﻢ ﺩﻭ ﺭﻛﻌـﺖ )ﻧﺎﻓﻠـﻪ( ﺑـﻪ ﺁﻥ ﭘﻴﻮﺳـﺘﻪ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺎ ﺍﮔﺮ ﻛﺎﺳﺘﻲ ﻭ ﺍﺷﻜﺎﻻﺗﻲ ﺩﺭ ﻧﻤﺎﺯ ﭘﻴﺶ ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺟﺒـﺮﺍﻥ ﺷـﻮﺩ؛ ﺍﻣـﺎ ﭘـﺲ ﺍﺯ ﺁﻥ‬
‫ﭼﻮﻥ ﻧﻤﺎﺯﻫﺎﻱ ﻋﺼﺮ ﻭ ﻣﻐﺮﺏ ﻭ ﻋﺸﺎ – ﻛﻢ ﻭ ﺑﻴﺶ – ﭘﺸﺖ ﺳﺮ ﻫـﻢ ﻭ ﺩﺭ ﭘـﻲ ﻧﻤـﺎﺯ ﻇﻬـﺮ‬
‫ﻣﻲﺁﻳﻨﺪ‪ ،‬ﺩﻳﮕﺮ ﺑﺮﺍﻱ ﺁﻥﻫﺎ ﻣﻘﺪﻣﺔ ﻣﺆﻛﺪ ﻣﻄﺮﺡ ﻧﻴﺴﺖ‪ ،‬ﻫﺮﭼﻨﺪ ﻣﻲﺗﻮﺍﻥ ﺧﺪﺍﻭﻧﺪ؛ ﺍﻣﺎ ﻧﻤﺎﺯ ﻧﺎﻓﻠﻪ‬
‫ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﻧﻤﺎﺯ ﭼﻨﺪﺍﻥ ﭘﺴﻨﺪﻳﺪﻩ ﻧﻴﺴﺖ‪ .‬ﺑﺮﺍﻱ ﺭﻓﻊ ﺍﺷﻜﺎﻻﺗﻲ ﻛﻪ ﺷﺎﻳﺪ ﺣﻴﻦ ﻧﻤﺎﺯ ﭘـﻴﺶ‬
‫ﺑﻴﺎﻳﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻧﻤﺎﺯﻫﺎﻱ ﻣﻐﺮﺏ ﻭ ﻋﺸﺎ ﭘﻴﻮﺳﺖﻫﺎﻳﻲ )ﻧﻤﺎﺯ ﻧﺎﻓﻠﻪ( ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﭘـﺲ ﺍﺯ‬
‫ﻧﻤﺎﺯ ﻋﺼﺮ‪ ،‬ﻧﻤﺎﺯ ﻧﺎﻓﻠﺔ ﻧﻴﺴﺖ؛ ﺯﻳﺮﺍ ﻫﻨﮕﺎﻡ ﻏﺮﻭﺏ ﺧﻮﺭﺷﻴﺪ ﺍﺳـﺖ؛ ﻭ ﺍﻣﻜـﺎﻥ ﺩﺍﺭﺩ ﺍﻟﺘﺒـﺎﺱ ﻭ‬
‫ﺍﺷﻜﺎﻻﺗﻲ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﺷﻜﺎﻝ ﺳﺮﺯﺩﻥ ﺧﻮﺭﺷﻴﺪ ﭘﻴﺶ ﺑﻴﺎﻳﺪ‪.‬‬
‫ﭘﺲ ﺑﺎﻳﺪ ﺑﺴﻴﺎﺭ ﺑﺎ ﺣﻮﺍﺱ ﺟﻤﻊ ﺩﺍﺧﻞ ﻧﻤﺎﺯ ﺷﺪ؛ ﭼﻮﻥ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻧﻤﺎﺯ ﻋﺼﺮ ﻳـﺎ ﺻـﺒﺢ –‬
‫ﻛﻪ ﺍﺯ ﺩﺳﺖ ﺭﻓﺖ – ﻧﻤﻲﺗﻮﺍﻥ ﺟﺒﺮﺍﻥ ﻛﺮﺩ؛ )ﺑﻪ ﺳﺒﺐ ﻧﺒﻮﺩﻥ ﻧﻤﺎﺯ ﻧﺎﻓﻠﻪ ﭘـﺲ ﺍﺯ ﺁﻥﻫـﺎ(‪ .‬ﺍﻟﺒﺘـﻪ‬
‫ﻣﻲﺗﻮﺍﻥ ﻛﺎﺭ ﺩﻳﮕﺮﻱ ﻛﺮﺩ؛ ﻭ ﺁﻥ ﺍﻳﻦ ﻛﻪ ﺑﺎﺯ ﻧﻤﺎﺯ ﺭﺍ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺗﻨﻬﺎ ﭼـﺎﺭﺓ ﻛـﺎﺭ ﺍﺳـﺖ‪ .‬ﺍﻣـﺎﻡ‬
‫ﻏﺰﺍﻟﻲ ‪ - / -‬ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﮔﺮ ﺍﺯ ﭼﻬﺎﺭ ﺭﻛﻌﺖ‪ ،‬ﺩﻭ ﺭﻛﻌﺖ ﺑﻪ ﻳﺎﺩ ﺧـﺪﺍ ﺑـﻮﺩ‪ ،‬ﺑﺎﺯﮔﺸـﺖ ﻧﻴـﺎﺯ‬
‫ﻧﻴﺴﺖ؛ ﻭ ﺑﺎ ﺭﻭﺍﺗﺐ ﺟﺒﺮﺍﻥ ﻛﻨﺪ؛ ﺍﻣﺎ ﺍﮔﺮ ]ﺩﺭ ﻧﻤﺎﺯ ﭼﻬﺎﺭ ﺭﻛﻌﺘﻲ[ ﺳـﻪ ﺭﻛﻌـﺘﺶ ﺑـﻪ ﻳـﺎﺩ ﺧـﺪﺍ‬
‫ﻧﺒﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﻋﺎﺩﻩ ﻛﻨﺪ«‪.‬‬
‫ﻣﺎ ﺑﻪ ﺧﻮﺩ ﺍﺟﺎﺯﻩ ﻣﻲﺩﻫﻴﻢ ﻛﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺍﮔﺮ ﺩﺭ ﻧﻴﻢ ﺭﻛﻌﺖ ﻫﻢ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﻧﺒﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﻋـﺎﺩﻩ‬
‫ﻛﻨﺪ؛ ﺯﻳﺮﺍ – ﺗﻨﻬﺎ – ﺳﻪ ﺭﻛﻌﺖ ﻭ ﻧﻴﻢ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ؛ ﻧﻪ ﭼﻬﺎﺭ ﺭﻛﻌﺖ‪.‬‬
‫ﺍﻳﻦ ﺭﻭﺡ ﻭ ﺣﻘﻴﻘﺖ ﻧﻤﺎﺯ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺑﺎﻳﺪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭﻇﻴﻔﻪﺍﺵ ﺭﺍ ﺑـﺎ ﺟـﺪﻳﺖ‬
‫ﻛﺎﻣﻞ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؛ ﺯﻳﺮﺍ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
 ‫لَوٰةَ وَأ نتُمۡ سُ�َٰر ى حَ� ّ ٰ َ َ واْ َ ُ ُ َ‬
‫َ � ۡعل ُم َما �قولون﴾ ]اﻟنﺴﺎء‬ ‫َٰ‬ ‫﴿َ�ُّهَا ٱ�َِّينَ ءَامَنُواْ �َ �َقۡرَ�ُواْ ٱلصَّ َ‬
‫‪.[٤٣ :‬‬
‫»ﺩﺭ ﺣﺎﻝ ﻣﺴﺘﻲ ﺑﻪ ﻧﻤﺎﺯ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻳﺪ‪ ،‬ﺗﺎ ﺯﻣﺎﻧﻲﻛﻪ ﺑﺪﺍﻧﻴﺪ ﭼﻪ ﻣﻲﮔﻮﻳﻴﺪ«‪.‬‬
‫ﻣﻔﺴﺮﺍﻥ ﮔﺬﺷﺘﻪ ﻣﺎﻧﻨﺪ ﺑﻴﻀﺎﻭﻱ ‪ /‬ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﺳﻜﺎﺭﻱ ﻣﻌﻨﺎﻳﻲ ﻋـﺎﻡ ﺍﺳـﺖ؛ ﻭ ﺳـﻜﺮﺍﻥ –‬
‫ﺗﻨﻬﺎ – ﺳﻜﺮﺍﻥ ﺧﻤﺮ ﻧﻴﺴﺖ‪ .‬ﻫﺮﮔﻮﻧﻪ ﺑﻲﻫﻮﺷﻲ ﺳﻜﺮ ﺍﺳﺖ«‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺁﻳـﻪ ﺗﻨﻬـﺎ ﻣﺮﺑـﻮﻁ‬
‫ﺑﻪ ﮔﺬﺷﺘﻪ ﻧﻴﺴﺖ ﻛﻪ ﺧﻤﺮ ﺗﺤﺮﻳﻢ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺯﻣﺎﻧﻲﻛﻪ ﻫﻮﺷﻴﺎﺭ ﻧﻴﺴـﺘﻴﺪ؛ ﻭ ﺣـﻮﺍﺱﺗـﺎﻥ‬
‫ﺟﻤﻊ ﻧﻴﺴﺖ؛ ﻭ ﻧﻤﻲﺩﺍﻧﻴﺪ ﭼﻪ ﻣﻲﮔﻮﻳﻴﺪ؛ ﻭ ﭼﻪ ﻣﻲﻛﻨﻴﺪ؛ ﺍﺻﻼً ﻧﺰﺩﻳﻚ ﻧﻤﺎﺯ ﻧﺸﻮﻳﺪ‪ .‬ﻧﻬﻲ ﻫـﻢ‬
‫ﺑﺮﺍﻱ ﺣﺮﻣﺖ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺣﻮﺍﺳﺶ ﺟﻤﻊ ﻭ ﺳﺮﺧﻮﺩ ﻧﺒﻮﺩ‪ ،‬ﺣـﺮﺍﻡ ﺍﺳـﺖ ﺑـﻪ ﻧﻤـﺎﺯ‬
‫ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪ .‬ﻧﻪ ﺑﺪﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﭼﻮﻥ ﺳﺮﺣﺎﻝ ﻧﻴﺴﺖ؛ ﻧﻤﺎﺯ ﻧﺨﻮﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﻜﻠﻒ ﺍﺳـﺖ ﭘـﻴﺶ‬
‫ﺍﺯ ﻧﻤﺎﺯ‪ ،‬ﺣﺎﻟﺖ ﻫﻮﺷﻴﺎﺭﻱ ﺑﻪ ﺧﻮﺩ ﺑﮕﻴﺮﺩ؛ ﺳﭙﺲ ﺑﺎ ﺁﻥ ﺣﺎﻟﺖ ﻭﺍﺭﺩ ﻧﻤﺎﺯ ﺷﻮﺩ‪:‬‬
‫َ� ّ ٰ َ َ واْ َ ُ ُ َ‬
‫َ � ۡعل ُم َما �قولون﴾ »ﺗﺎ ﺑﺪﺍﻧﺪ ﻛﻪ ﭼﻪ ﻣﻲﮔﻮﻳﺪ«؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﮔﺮ ﻣﺸـﻐﻠﺔ ﺩﺍﺭﺩ؛ ﻭ‬ ‫﴿‬
‫ﻛﺎﺭﻫﺎ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺮ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﺑﻪ ﮔﻮﻧﺔ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﺭﻫﺎ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻛﺎﺭﻱﺳﺖ ﻛﻪ ﻣـﻲﺗﺮﺳـﺪ ﺍﺯ‬
‫ﻳﺎﺩﺵ ﺑﺮﻭﺩ‪ ،‬ﻳﺎﺩﺩﺍﺷﺖ ﻛﻨﺪ‪ .‬ﺣﺘﻲ ﺍﮔﺮ ﻧﻤﺎﺯ ﻫﻢ ﺑﻪ ﺍﻳﻦ ﺳﺒﺐ ﻛﻤﻲ ﺑـﻪ ﺗـﺄﺧﻴﺮ ﺍﻓﺘـﺪ‪ ،‬ﻧـﻪ ﺗﻨﻬـﺎ‬
‫ﺟﺎﻳﺰ ﺑﻠﻜﻪ ﺣﺘﻤﻲ ﻭ ﺿﺮﻭﺭﻱﺳﺖ؛ ﻳﺎ ﺍﮔﺮ ﻛﺎﺭﻫﺎﻳﻲ ﺟﺰﻳﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﻫـﺪ‪،‬‬
‫ﺫﻫﻨﺶ ﺑﺎ ﺁﻥ ﻣﺸﻐﻮﻝ ﻣﻲﺷﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺁﻥﻫﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﺩﺭ ﻫﺮ ﺻـﻮﺭﺕ ﻛـﺎﺭﻱ ﻛﻨـﺪ ﻛـﻪ ﺩﺭ‬
‫ﺫﻫﻨﺶ ﻣﺰﺍﺣﻤﻲ ﻧﻤﺎﻧﺪ؛ ﻭ ﺑﺎ ﺁﻥ ﺣﺎﻟﺖ ﭘﺴﻨﺪﻳﺪﻩ ﻭﺍﺭﺩ ﻧﻤﺎﺯ ﺷﻮﺩ؛ ﺍﻟﺒﺘـﻪ ﺳـﺨﻦﮔﻔـﺘﻦ ﺩﺭ ﺑـﺎﺭﺓ‬
‫ﻧﻤﺎﺯ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﻭﻗﺖ ﺑﺴﻴﺎﺭﻱ ﻣﻲﺧﻮﺍﻫﺪ؛ ﻭ ﺑﺴﻴﺎﺭ ﻣﻔﺼﻞﺗﺮ ﺍﺯ ﺍﻳﻦ ﺑﺎﻳﺴﺖ ﺳﺨﻦ ﮔﻔـﺖ؛‬
‫ﺍﻣﺎ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺣﺪ ﻣﺘﻮﺟﻪ ﺣﻘﻴﻘﺖ ﻧﻤﺎﺯ ﮔﺮﺩﺩ؛ ﺳﭙﺲ ﺑﻪ ﺗﻄﺒﻴﻖ ﺍﻳﻦ ﺩﺍﻧﺴﺘﻪﻫﺎ ﺑﭙـﺮﺩﺍﺯﺩ‬
‫ﻛﻢ ﻛﻢ ﺑﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮ ﺩﺭ ﺑﺎﺭﺓ ﻧﻤﺎﺯ ﺩﺳﺖ ﻣﻲﻳﺎﺑﺪ‪ .‬ﺑﺪﻳﻦ ﺳﺒﺐ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺍﻳـﻦ ﺑـﻪ‬
‫ﺳﺨﻦﮔﻔﺘﻦ ﻧﻴﺎﺯ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺁﻧﭽﻪ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﻗﺖ ﺩﺭ ﻛﺎﺭ ﻧﻤﺎﺯ ﻭ ﻋـﺰﻡ ﻭ ﺟـﺪﻳﺖ ﺩﺭ‬
‫ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧﺠﺎﻡ ﺑﺰﺭگﺗﺮﻳﻦ ﻣﺴﺆﻭﻟﻴﺖ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺣﻘـﺎﻳﻖ ﺷـﻮﺩ؛ ﻭ ﺩﺭ‬
‫ﺗﺤﻘﻖﺑﺨﺸﻴﺪﻥ ﺑﻪ ﺁﻥﻫﺎ ﺍﻗﺪﺍﻡ ﻭﺭﺯﺩ‪ ،‬ﺑﻌﺪﻫﺎ ﺧﻮﺩ ﺑﻪ ﺭﺍﺯﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﺣﺘﻲ ﮔﺎﻫﻲ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺛﻨﺎﻱ ﺗﻼﻭﺕ ﻗﺮﺁﻥ ﺩﺭ ﻧﻤﺎﺯ‪ ،‬ﺑﻲژﺭﻑ ﻧﮕﺮﻱ – ﺁﻥ ﭼﻨﺎﻧﻜـﻪ ﻫﻨﮕـﺎﻡ‬
‫ﻣﻄﺎﻟﻌﻪ ﺩﺍﺭﺩ – ﺑﻪ ﺭﺍﺯﻫﺎﻳﻲ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﺮﻣﻲﺧﻮﺭﺩ ﻛﻪ ﺷﺎﻳﺪ ﺑﺎ ﺳﺎﻋﺖﻫﺎ ﻣﻄﺎﻟﻌﻪ ﺑـﻪ ﺁﻥﻫـﺎ‬
‫ﻧﺮﺳﺪ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ – ﺗﻨﻬﺎ – ﺩﺭ ﻧﻤﺎﺯ ﺑﻪ ﺁﺭﺍﻣﺶ ﺑﺮﺳﺪ؛ ﻳﻌﻨﻲ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺩﺭ ﺍﺛــﺮ ﻣﺸــﻜﻼﺕ ﻭ ﻧﺎﻣﻼﻳﻤــﺎﺕ ﻭ ﺩﺭﺩ ﺳــﺮﻫﺎ‪ ،‬ﮔﺮﻓﺘــﺎﺭِ ﺑــﺪﺣﺎﻟﻲ ﻭ ﻧﺎﺧﻮﺷــﻲ ﻣــﻲﺷــﻮﺩ ﻭ‬
‫ﺑﺮﻣﻲﺧﻴﺰﺩ ﻭ ﺑﻪ ﻧﻤﺎﺯ ﻣﻲﺍﻳﺴﺘﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻫﺠﺮﺍﻥﻫﺎ ﻭ ﻓـﺮﺍﻕﻫـﺎ ﺍﻛﻨـﻮﻥ ﺑـﻪ‬
‫ﻣﺤﺒﻮﺏ ﻭ ﻣﻄﻠﻮﺏ ﺧﻮﺩ ﺭﺳﻴﺪﻩ؛ ﻭ ﺣﺎﻝ ﻭﻳﮋﺓ ﻳﺎﻓﺘﻪ؛ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ ﺑﺮ ﺍﻭ ﺣـﺎﻛﻢ ﺷـﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺣﺎﻟﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻫﻤﭽﻮﻥ ﺯﻣﺎﻧﻲﻛﻪ ﺑﺮﺧﻲﻫﺎ ﺑﺎ ﺩﻋﺎﻛﺮﺩﻥ ﺑﻴـﺮﻭﻥ ﺍﺯ‬
‫ﻧﻤﺎﺯ ﭼﻨﻴﻦ ﺣﺎﻟﻲ ﺭﺍ ﻣﻲﻳﺎﺑﻨﺪ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﻣﻄﺎﻟﺒﻲ ﺩﺭ ﺑﺎﺭﺓ ﺩﻧﻴﺎ ﻳﺎ ﺭﺳـﺘﺎﺧﻴﺰ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﻨﺪ‪ ،‬ﺑـﺎ‬
‫ﺣﺎﻝ ﻭﻳﮋﺓ ﺑﻪ ﻣﻨﺎﺟﺎﺕ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ؛ ﻭ ﺣﺎﻝ ﺧﻮﺷﻲ ﺩﺍﺭﻧﺪ‪ .‬ﺩﺭ ﻧﻤﺎﺯ ﻧﻴﺰ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺎﺷﻨﺪ؛ ﻭ ﭼﻨﻴﻦ‬
‫ﺣﺎﻟﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬

‫ﺟﻤﻌﻪ ﻭ ﺟﻤﺎﻋﺖ‬
‫ﺑﻨﺪﮔﻲ – ﺗﻨﻬﺎ – ﻫﻨﮕﺎﻣﻲ ﺑﻪ ﺷﻴﻮﺓ ﻛﺎﻣﻞ ﺗﺤﻘﻖ ﻣﻲﻳﺎﺑﺪ ﻛﻪ ﮔﺮﻭﻫﻲ ﺑﺎ ﻫﻢ ﺑﺎﺷﻨﺪ؛ ﻭ ﭼـﻮﻥ‬
‫ﻧﻤﺎﺯ‪ ،‬ﺭﺃﺱ ﺑﻨﺪﮔﻲ ﺍﺳﺖ‪ ،‬ﺷﺮﻳﻌﺖ ﺧﺪﺍﻭﻧﺪﻱ‪ ،‬ﻧﻤـﺎﺯﮔﺰﺍﺭﺩﻥ ﺭﺍ ﺑـﺎ ﺟﻤﺎﻋـﺖ ﻣﺸـﺮﻭﻉ ﻛـﺮﺩﻩ‪.‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﮔﺮﻭﻫﻲ ﺑﺎﻫﻢ ﺑﻪ ﻧﻤﺎﺯ ﻣﻲﺍﻳﺴﺘﻨﺪ‪ ،‬ﮔﻮﻳﻲ ﺑﺎ ﺯﺑـﺎﻥ ﺣـﺎﻝ ﻣـﻲﮔﻮﻳﻨـﺪ‪ :‬ﻣـﺎ ﺩﺭ ﺯﻣﻴﻨـﺔ‬
‫ﺑﻨﺪﮔﻲ ﺑﺎﻫﻢ ﻫﺴﺘﻴﻢ؛ ﺯﻳﺮﺍ ﺩﺭ ﺑﻪﺟـﺎﺁﻭﺭﺩﻥ ﺑﺰﺭﮔﺘـﺮﻳﻦ ﺭﺍﻩ ﺑﻨـﺪﮔﻲ )ﻧﻤـﺎﺯ( ﺑـﺎﻫﻢ ﻫﺴـﺘﻴﻢ‪ .‬ﺑـﺎ‬
‫ﺟﻤﺎﻋﺖ ﻧﻤﺎﺯﮔﺰﺍﺭﺩﻥ ﺑﻪ ﻣﻌﻨﺎﻱ ﺑﺎ ﺟﻤﺎﻋﺖ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﺍﺳﺖ‪ .‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺷﺮﺍﻳﻂ ﺍﻗﺎﻣﺔ ﻧﻤـﺎﺯ‬
‫ﺟﻤﻌﻪ ﻓﺮﺍﻫﻢ ﺷﻮﺩ؛ ﻭ ﻇﺮﻑﻫﺎﻳﺶ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ‪ ،‬ﻧﻤﺎﺯ ﺟﻤﻌﻪ ﻣﻈﻬﺮِ ﻳﻚ ﺟﺎﻣﻌﺔ ﺍﺳﻼﻡ ﺑﻪ ﻣﻌﻨﺎﻱ‬
‫ﻛﺎﻣﻞ ﺁﻥ ﻣﻲﺷﻮﺩ‪ .‬ﺟﺎﻣﻌﺔ ﺯﻧﺪﻩ ﻭ ﭘﺎ ﺑﺮﺟﺎﺳﺖ ﻛﻪ ﻧﻤﺎﺯ ﺟﻤﻌﻪ ﻫﺮ ﻫﻔﺖ ﺭﻭﺯ ﻳـﻚ ﺑـﺎﺭ ﻣﻈﻬـﺮِ‬
‫ﺗﺤﻘﻖ ﺁﻥ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺍﺩﺍﻱ ﻧﻤﺎﺯﻫﺎﻱ ﺟﻤﺎﻋﺖ ﻧﻴـﺰ ﺍﻳـﻦ ﺣﺎﻟـﺖ ﺭﺍ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ؛ ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﺷﺎﺭﺕﻫﺎ ﺑﺴﻴﺎﺭ ﮔﺬﺭﺍﺳﺖ؛ ﭼﻮﻥ ﻣﻄﺎﻟﺐ ﺑﺴﻴﺎﺭﻧﺪ؛ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﺑـﻪ ﺣﺼـﺮ ﻳـﺎ‬
‫ﺗﻔﺼﻴﻞ ﺩﺭ ﺑﺎﺭﺓ ﺁﻥﻫﺎ ﺳﺨﻦ ﮔﻔﺖ‪.‬‬
‫ﻣﻮﺿﻊ ﺩﻳﮕﺮ ﺩﺭ ﺑﺎﺭﺓ ﺑﻪ ﺻﻒﺍﻳﺴـﺘﺎﺩﻥ ﺩﺭ ﻧﻤـﺎﺯ ﺍﺳـﺖ‪ .‬ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﻣﺄﻣﻮﻣـﺎﻥ ﺩﺭ ﺻـﻒ‬
‫ﺟﻤﺎﻋﺖ ﻣﻲﺍﻳﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎﻡ ﺑﻪ ﭼﮕﻮﻧﻪ ﺍﻳﺴﺘﺎﺩﻥ ﺁﻧﺎﻥ ﺗﻮﺟﻪ ﻧﻤﺎﻳﺪ؛ ﻭ ﺻﻔﻮﻑﺷﺎﻥ ﺭﺍ ﺩﺭﺳﺖ ﻛﻨﺪ؛‬
‫ﻭﻟﻲ ﻣﺘﺄﺳﻔﺎﻧﻪ ﻣﺎﻧﻨﺪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﻣﻬﻢ – ﻛﻪ ﺭﻫﺎ ﺷﺪﻩﺍﻧﺪ – ﺍﻳﻦ ﻛﺎﺭ ﻧﻴﺰ ﺭﻫـﺎ ﺷـﺪﻩ؛ ﻭ‬
‫ﺩﻳﮕﺮ ﺑﻪ ﺁﻥ ﺗﻮﺟﻪ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﻪ ﻫﻢ ﻣﺄﻣﻮﻣﺎﻥ ﻭ ﻫﻢ ﺍﻣﺎﻡ ﺑﺎﻳﺪ ﺣﺎﻝ ﻭﻳﮋﺓ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﻨﺪ؛ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺑﻨﺪﮔﺎﻥ ﻏﻴﺮ ﺧﺪﺍ ﻫﻨﮕﺎﻣﻲ ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﺍﻟﻪ ﺧﻮﺩ ﻣﻲﺭﺳـﻨﺪ؛ ﻧﻈـﻢ ﻭﻳـﮋﺓ ﺑـﻪ‬
‫ﺧﻮﺩ ﻣﻲﮔﻴﺮﻧﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻫﻤﻪ ﺑﻪ ﺻﻒ ﻣﻲﺍﻳﺴﺘﻨﺪ‪ .‬ﺑﻌﺪ ﻳﻜﻲ ﺟﻠﻮ ﻣﻲﺭﻭﺩ؛ ﻭ ﺑـﻪ ﻧﻤﺎﻳﻨـﺪﮔﻲ‬
‫ﺍﺯ ﻫﻤﻪ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ‪ .‬ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺑﺎ ﺍﻭ ﻫﻤﺎﻫﻨﮓﺍﻧﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻲﻛﻨﻨـﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠـﺎ ﻧﻴـﺰ‬
‫ﻫﻨﮕﺎﻣﻲ ﺍﻣﺎﻡ ﺑﻪ ﺻﻒﻫﺎ ﺗﻮﺟﻪ ﻣﻲﻛﻨﺪ؛ ﻳﺎ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﺳﺖ ﻣﻲﻧﻤﺎﻳﺪ‪ ،‬ﺩﺭ ﻧﮕـﺎﻩ ﺍﻭ ﮔـﻮﻳﻲ ﺍﻳـﻦ‬
‫ﮔﺮﻭﻩ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺍﻳﺴﺘﺎﺩﻩﺍﻧﺪ؛ ﻭ ﺍﻭ ﺑﺎﻳﺪ ﺑﻪ ﮔﻮﻧﺔ ﺁﻥﻫـﺎ ﺭﺍ ﻧﻈـﻢ ﺩﻫـﺪ ﻛـﻪ ﺻـﻮﺭﺕ ﻭ‬
‫ﻛﻴﻔﻴﺖ‪ ‬ﻧﺎﭘﺴﻨﺪﻱ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺍﻥ ﻛﻪ ﺍﻣﺎﻡ ﻣﺄﻣﻮﻣﺎﻥ ﺭﺍ ﺁﻣﺎﺩﻩ ﻛﺮﺩ‪ ،‬ﺧﻮﺩﺵ ﺟﻠﻮ ﻣﻲﺭﻭﺩ؛ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺁﻏﺎﺯ ﻣـﻲﻛﻨـﺪ‪.‬‬
‫ﺷﺎﻳﺪ ﻧﺘﻮﺍﻧﺴﺘﻢ ﻫﻤﺔ ﺣﺎﻝ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﻢ؛ ﻭ ﺑﻴﺎﻥﺷﺪﻧﻲ ﻫﻢ ﻧﻴﺴﺖ؛ ﺍﻣﺎ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ ﻫﻢ ﺑـﻪ‬
‫ﺁﻥ ﺗﻮﺟﻪ ﻛﻨﺪ‪ ،‬ﺷﺎﻳﺪ ﻣﺴﺎﻳﻞ ﺩﻳﮕﺮ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺮﺍﻳﺶ ﺁﺷﻜﺎﺭ ﺷﻮﺩ؛ ﭼﺮﺍ ﻛـﻪ ﺍﻳـﻦﻫـﺎ ﺑـﻪ ﺭﻭﺍﻥ‬
‫ﺍﻧﺴﺎﻥ ﻣﺮﺑﻮﻁﺍﻧﺪ‪.‬‬
‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻫﺮ ﮔﺮﻭﻫﻲ ﻛﻮﺷﺶ ﺷﻮﺩ‪ ،‬ﻛﺴﻲﻛﻪ ﺩﺭ ﻣﺴﺎﻳﻞ ﺩﻳﻨﻲ ﺍﺯ ﺩﻳﮕـﺮﺍﻥ ﭘـﻴﺶﮔـﺎﻣﺘﺮ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﻧﻤﺎﺯ ﻧﻴﺰ ﺍﻭ ﭘﻴﺶﮔﺎﻣﺘﺮ ﺑﺎﺷﺪ؛ ﻧﻪ ﺁﻧﭽﻨـﺎﻥ ﻛـﻪ ﮔﺮﻭﻫـﻲ ﺩﻳـﻦ ﺭﺍ ﺍﺯ ﺳﻴﺎﺳـﻴﺖ ﺟـﺪﺍ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻛﺴﻲ ﺍﻣﺎﻣﺖ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﻴﺮﺩ ﻛﻪ ﺩﺭ ﻫﻴﭻ ﻣﺴﺄﻟﺔ ﺩﻳﻨﻲ‪ ،‬ﺳـﺨﻨﺶ ﺭﺍ ﺑـﻪ ﻳـﻚ ﺭﻳـﺎﻝ‬
‫ﻧﻤﻲﺧﺮﻧﺪ؛ ﻭ ﺩﺭ ﻗﻀﻴﺔ ﻛﻮﭼﻜﻲ ﺍﺯ ﻣﺴﺎﻳﻞ ﺷﺨﺼﻲ ﻳﺎ ﺧﺎﻧﻮﺍﺩﮔﻲ ﻳﺎ ﻫﺮ ﻣﺴﺄﻟﺔ ﺩﻳﮕـﺮ ﺣﺎﺿـﺮ‬
‫ﻧﻴﺴﺘﻨﺪ ﺑﺎ ﺍﻭ ﻣﺸﻮﺭﺕ ﻛﻨﻨﺪ؛ ﺍﻣﺎ ﺩﺭ ﻧﻤﺎﺯ – ﻛﻪ ﺑـﺰﺭگﺗـﺮﻳﻦ ﺑﻨـﺪﮔﻲﺳـﺖ – ﭘﺸـﺖ ﺳـﺮﺵ‬
‫ﻣﻲﺍﻳﺴﺘﻨﺪ‪ .‬ﺑﺎﻳﺪ ﭘﺸﺖ ﺳﺮ ﻛﺴﻲ ﺍﻳﺴﺘﺎﺩ ﻛﻪ ﺩﺭ ﻫﻤﺔ ﻛﺎﺭﻫﺎﻱ ﺑﻨﺪﮔﻲ ﭘﻴﺸﮕﺎﻡ ﺑﺎﺷﺪ؛ ﻭ ﻫﻤﺮﺍﻩ ﺍﻭ‬
‫ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺩﺍﻱ ﻭﻇﻴﻔﻪ ﻛﺮﺩ‪.‬‬
‫ﺑﻪ ﻫﻤﻴﻦ ﻣﺨﺘﺼﺮ ﺑﺴﻨﺪﻩ ﻣﻲﻛﻨﻴﻢ؛ ﻭ ﺳﺨﻦﮔﻔﺘﻦ ﺭﺍ ﺩﺭ ﺍﻳـﻦ ﺯﻣﻴﻨـﻪ ﻫﻤـﻴﻦ ﺟـﺎ ﺑـﻪ ﭘﺎﻳـﺎﻥ‬
‫ﻣﻲﺑﺮﻳﻢ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻣﺎ ﺭﺍ ﻣﻮﻓﻖ ﮔﺮﺩﺍﻧﺪ ﺗﺎ »ﻣﻘﻴﻢ ﺻﻼﺓ« ﺷﻮﻳﻢ‪.‬‬
 ‫ﺗﺄﺛﻴﺮ ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎ ﺩﺭ ﺗﺰﻛﻴﺔ ﺍﻧﺴﺎﻥ ﻭ ﺗﻮﺿﻴﺢ ﺍﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺍژﺓ‬
‫ﺍﺧﻼﺹ ﻭ ﺻﻠﻮﺍﺕ‬

‫ﺗﺄﺛﻴﺮ ﻭ ﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎ ﺩﺭ ﺗﺰﻛﻴﻪﻱ ﺍﻧﺴﺎﻥ‬

‫»ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﲆ ﺍﷲ ﻭﺑﺎﺭﻙ ﻋﲆ ﳏﻤﺪ ﻭﻋﲆ ﺁﻝ ﳏﻤﺪ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﻣﻄﺎﻟﺒﻲ ﺩﺭ ﺑﺎﺭﺓ ﺍﻫﻤﻴﺖ ﺳﻪ ﻭﺭﺩ‪ :‬ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺍﺧﻼﺹ ﻭ ﺻﻼﺓ ﺑﺮ ﭘﻴـﺎﻣﺒﺮ‬
‫ﺧﺪﺍ‪ ‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺑﺎﻳﺪ ﻳﺎﺩ ﺧﺪﺍ ﺧﺼﻠﺖ ﺍﻧﺴﺎﻥ ﺷﻮﺩ‬

‫ﻧﻔﺲ ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻭﻳﮋﮔﻴﻲ ﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﺣﺎﻟﻲ ﺑﺮ ﺁﻥ ﻋـﺎﺭﺽ ﮔـﺮﺩﺩ؛ ﻭ ﺑﺎﺭﻫـﺎ ﺗﻜـﺮﺍﺭ‬
‫ﺷﻮﺩ‪ ،‬ﺧﻮﻱ ﻭ ﺻﻔﺖ ﺭﻭﺍﻥ ﻣﻲﺷﻮﺩ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺗﺮﺳﻮ ﺷﺪﻩ – ﺑـﻪ ﻳﻘـﻴﻦ – ﺁﻏـﺎﺯﻱ‬
‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺑﺎﺭ ﻧﺨﺴﺖ‪ ،‬ﺗﺮﺱ ﺍﻭ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺳﺎﻳﺔ ﺿﻌﻴﻔﻲ ﺑﺮ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎﺭﻫﺎ ﺗﻜﺮﺍﺭ‬
‫ﺷﻮﺩ‪ ،‬ﺧﻮﻱ ﻭ ﺻﻔﺖ ﺭﻭﺍﻥ ﻣﻲﺷﻮﺩ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺍﮔﺮ ﻛﺴﻲ ﺗﺮﺳﻮ ﺷﺪﻩ – ﺑـﻪ ﻳﻘـﻴﻦ – ﺁﻏـﺎﺯﻱ‬
‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺑﺎﺭ ﻧﺨﺴﺖ ﺗﺮﺱ ﺍﻭ ﺭﺍ ﻓﺮﺍ ﻣﻲﮔﻴﺮﺩ؛ ﻭﻟﻲ ﭼﻮﻥ ﻋﺎﺭﺿﻲﺳﺖ‪ ،‬ﺍﮔﺮ ﺯﻣﻴﻨﻪﻫﺎ‬
‫ﻭ ﻋﻮﺍﻣﻠﺶ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪ ،‬ﺧﻮﺩ ﺗﺮﺱ ﻧﻴﺰ ﺍﺯ ﺑﻴﻦ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺍﮔـﺮ ﭼﻨـﺪﻳﻦ ﺑـﺎﺭ‬
‫ﺗﻜﺮﺍﺭ ﺷﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﺍﺯ ﺍﻭ ﺩﻭﺭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ .‬ﮔﻮﻳﺎ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺑﺎﺭ ﻧﺨﺴﺖ ﻋﺎﺭﺽ ﻣﻲﺷـﻮﺩ‪ ،‬ﺍﺛـﺮ‬
‫ﺿﻌﻴﻔﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻭﺭﺩ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺳﺎﻳﺔ ﺿﻌﻴﻔﻲ ﺑﺮ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻣﻲﺍﻧﺪﺍﺯﺩ؛ ﻭ ﭼـﻮﻥ ﺧـﻮﺩﺵ‬
‫ﺑﺮﻭﺩ‪ ،‬ﺁﻥ ﺍﺛﺮ ﺿﻌﻴﻒ ﺑﺎﻗﻲ ﻣﻲﻣﺎﻧﺪ؛ ﺍﻣﺎ ﺁﻧﻘﺪﺭ ﺿﻌﻴﻒ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺩﺭﻧﻤﻲﻳﺎﺑﺪ؛ ﻭ ﻫﺮ‬
‫ﺑﺎﺭ ﻛﻪ ﻣﻲﺁﻳﺪ‪ ،‬ﺍﻧﺪﻛﻲ ﺑﻪ ﺁﻥ ﺍﺛﺮ ﺍﻓﺰﻭﺩﻩ ﻣﻲﺷﻮﺩ؛ ﺗﺎ ﺁﻥ ﻛﻪ ﺳـﺮﺍﻧﺠﺎﻡ ﺑـﻪ ﺧـﻮﻱ ﺍﻧﺴـﺎﻧﻲ ﺑـﺪﻝ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻳﻌﻨﻲ ﺭﻭﺡ ﻫﻤﺮﺍﻩ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺧﻮﻱﻫﺎ ﭘﺪﻳﺪﻩ ﺁﻣﺪﻩ‪.‬‬
‫ﺑﺮ ﺍﻳﻦ ﭘﺎﻳﻪ ﺩﺭ ﺑﺮﻧﺎﻣﺔ ﻫﺪﺍﻳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﭘﺮﻭﺭﺵ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﺴﺄﻟﺔ ﺗﻜﺮﺍﺭ ﺍﺣﻮﺍﻝ ﺑﺴـﻴﺎﺭ‬
‫ﺗﻮﺟﻪ ﺷﺪﻩ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺁﻥ ﺣﺎﻝﻫﺎﻳﻲ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ ﻣـﻲﭘﺴـﻨﺪﺩ؛ ﻭ ﺑـﻪ ﺭﺳـﻤﻴﺖ‬
‫ﻣﻲﺷﻨﺎﺳﺪ )ﻣﻌﺮﻭﻑﻫﺎ(‪ ،‬ﺟﺰﻭ ﺧﻮﻱﻫﺎ ﺍﻧﺴﺎﻥ ﺷﻮﻧﺪ‪.‬‬
‫ﺩﺭ ﺣﻘﻴﻘﺖ‪ ،‬ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻣﺴﻠﻤﺎﻥ ﻳﻌﻨـﻲ ﺭﻭﺡ ﺑـﻪ ﻫﻤـﺮﺍﻩ ﺍﻳـﻦ ﻣﺠﻤﻮﻋـﻪ ﺍﺯ ﺧـﻮﻱﻫـﺎ ﻭ‬
‫ﺻﻔﺖﻫﺎ ﻛﻪ ﺑﻪ ﻳـﺎﺭﻱ ﻫـﺪﺍﻳﺖ ﺧﺪﺍﻭﻧـﺪﻱ ﺩﺭ ﺍﻧﺴـﺎﻥ ﭘﺪﻳـﺪﺍﺭ ﻣـﻲﮔﺮﺩﻧـﺪ؛ ﻭ ﺩﺭ ﺍﻭ ﺭﺳـﻮﺥ‬
‫ﻣﻲﻳﺎﺑﻨﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻧﻤﺎﺯ ﺑﺰﺭگﺗﺮﻳﻦ ﻋﻤﻠﻲﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﻣﻲﺑﻴﻨﻴﻢ ﻛـﻪ‬
‫ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺗﻜﺮﺍﺭ ﻣﻲﺷﻮﺩ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ‪ ،‬ﺑﻠﻜـﻪ ﺩﺭ ﻃـﻮﻝ ﺷـﺒﺎﻧﻪ‬
‫ﺭﻭﺯ ﭼﻨﺪ ﺑﺎﺭ ﺗﻜﺮﺍﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺣﺘﻲ ﺑﺮﺧﻲ ﺍﺯ ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎﻳﺶ ﺩﺭ ﻳﻚ ﺭﻛﻌﺖ ﭼﻨـﺪﻳﻦ ﺑـﺎﺭ‬
‫ﺗﻜﺮﺍﺭ ﻣﻲ ﺷﻮﻧﺪ؛ ﺯﻳﺮﺍ ﻣﻘﺘﻀﻴﺎﺕ ﻧﻤـﺎﺯ ﻭ ﺟﺰﻳﻴـﺎﺕ ﺁﻥ ﺑﺎﻳـﺪ ﺑـﻪ ﺣـﺎﻝ ﻭ ﻭﺿـﻌﻴﺖ ﺭﺍﺳـﺨﻲ‬
‫ﺩﺭﺑﻴﺎﻳﻨﺪ؛ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻪ ﺍﻳﻦ ﺣﺎﻻﺕ ﻣﺘﺼﻒ ﮔﺮﺩﺩ؛ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺍﻧﺴﺎﻥ ﺑﻪ ﺷﺨﺼﻴﺘﻲ ﺗﺒـﺪﻳﻞ‬
‫ﺷﻮﺩ ﻛﻪ ﻭﻳﮋﮔﻲﻫﺎ ﻭ ﺧﻮﻱﻫﺎﻳﺶ ﻣﻘﺘﻀـﻴﺎﺕ ﻧﻤـﺎﺯ ﺷـﻮﻧﺪ‪ .‬ﺑـﺎ ﻳـﻚ ﺑـﺎﺭ ﻧﻤـﺎﺯﮔﺰﺍﺭﺩﻥ‪ ،‬ﺍﻳـﻦ‬
‫ﺣﺎﻟﺖﻫﺎ ﻋﺎﺭﺽ ﻣﻲﺷﻮﻧﺪ؛ ﻭﻟﻲ ﺭﺍﻩ ﺗﺤﻘﻖ ﺍﻳﻦ ﻭﻳﮋﮔﻲﻫﺎ‪ ،‬ﺗﻜـﺮﺍﺭ ﻧﻤـﺎﺯ ﺍﺳـﺖ؛ ﺗـﺎ ﺍﻳـﻦ ﻛـﻪ‬
‫ﺣﺎﻟﺖﻫﺎ ﺍﺳﺘﻮﺍﺭ ﺷﻮﻧﺪ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﺭﻭﺣﻲﻛﻪ ﭘﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ ﻭﻳﮋﮔﻲﻫـﺎ ﻣﺠـﺮﺩ ﺑـﻮﺩ‪ ،‬ﺣـﺎﻻ ﺍﻳـﻦ‬
‫ﻭﻳﮋﮔﻲﻫﺎ ﺭﺍ ﺩﺍﺭﺩ‪.‬‬
‫ﺧﻼﺻﺔ ﺳﺨﻦ ﺁﻥ ﻛﻪ ﺩﺭ ﺁﻏﺎﺯ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟﻪ ﺍﻣﺮﻱ ﻣﻲﺷﻮﺩ؛ ﻭ ﭼﻴﺰﻱ ﺭﺍ ﻳﺎﺩ ﻣﻲﮔﻴﺮﺩ‪ .‬ﭘﺲ‬
‫ﺍﺯ ﺩﺍﻧﺴﺘﻦ ﺁﻥ ﺣﺎﻟﻲ ﻣﻲﻳﺎﺑﺪ؛ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺍﻧﺴﺎﻥ ﻣﻲﺁﻣﻮﺯﺩ‪ ،‬ﺗﻮﻛﻞ ﻳﻌﻨـﻲ ﭘـﺲ ﺍﺯ ﺍﺧـﺬ ﺍﺳـﺒﺎﺏ‬
‫ﺑﺮﺍﻱ ﺗﺤﻘﻖ ﻣﺴﺒﺒﺎﺕ ﻣﺘﻮﺟﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩﻥ؛ ﺯﻳﺮﺍ ﻓﺎﻋﻞ ﺧﺪﺍﺳﺖ ﻧﻪ ﺍﺳﺒﺎﺏ‪ .‬ﺳﭙﺲ ﻟﺤﻈﺔ ﺣﺎﻝ‬
‫ﺗﻮﻛﻞ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﻣﻲﺩﻫﺪ؛ ﻧﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺑﻪ ﺷﻨﺎﺧﺖ ﻣﻲﺭﺳﺪ‪ ،‬ﺑﻠﻜﻪ ﺷﻨﺎﺧﺘﻦ – ﺧـﻮﺩ –‬
‫ﻣﺮﺣﻠﺔ ﺩﻳﮕﺮﻱ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﺁﻥ ﺣﺎﻝ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﻣـﻲﺩﻫـﺪ؛ ﻣﺎﻧﻨـﺪ ﺍﻳـﻦ ﻛـﻪ ﻛﺴـﻲ ﻧﺨﺴـﺖ‬
‫ﺣﻘﻴﻘﺖ ﮔﺮﺳﻨﮕﻲ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﺗﻌﺮﻳﻒﻫﺎ ﻭ ﺍﻟﻔﺎﻅ ﺑﺸﻨﺎﺳﺪ؛ ﺁﻧﮕﺎﻩ ﺩﺭ ﻇﺮﻭﻑ ﻭ ﻭﺿﻌﻴﺘﻲ ﻭﻳـﮋﻩ‬
‫ﺣﺲ ﮔﺮﺳﻨﮕﻲ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﺩﻫﺪ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺗﺮﺗﻴﺐ ﺑﺎﻻ ﻓﺮﺽ ﺑﻮﺩ؛ ﻭ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺁﻭﺭﺩﻩ ﺷﺪ؛ ﻭ ﺑـﻪ ﺍﻳـﻦ ﻣﻌﻨـﺎ ﻧﻴﺴـﺖ ﻛـﻪ ﺑﺎﻳـﺪ‬
‫ﻧﺨﺴﺖ ﺗﻌﺮﻳﻒ ﮔﺮﺳﻨﮕﻲ ﺭﺍ ﺑﺪﺍﻧﺪ‪ ،‬ﺳﭙﺲ ﮔﺮﺳﻨﻪ ﺷﻮﺩ‪.‬‬
‫ﻟﺤﻈﺔ ﻧﺨﺴﺖ – ﻛﻪ ﮔﺮﺳﻨﮕﻲ ﺭﺥ ﻣﻲﺩﻫﺪ‪ ،‬ﺍﮔﺮ ﺍﺩﺍﻣﻪ ﻧﻴﺎﺑﺪ )ﭼﻴﺰﻱ ﺧﻮﺭﺩﻩ ﺷﻮﺩ( – ﻟﺤﻈﺔ‬
‫ﺑﺴﻴﺎﺭ ﮔﺬﺭﺍﻳﻲﺳﺖ؛ ﻫﺮﭼﻨﺪ ﮔﺮﺳﻨﮕﻲ ﻭﻳﮋﮔﻴﻲ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺭﺥ ﺩﺍﺩ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺑـﻴﻦ ﻧﻤـﻲﺭﻭﺩ‬
‫ﺑﻠﻜﻪ ﺭﻭ ﺑﻪ ﻗﻮﺕ ﻭ ﺷﺪﺕ ﻣﻲﺭﻭﺩ؛ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﻟﺤﻈﺔ ﻧﺨﺴﺘﺶ )ﺑﻪ ﺻﻮﺭﺕ( ﺧﻄـﻮﺭ ﺍﺳـﺖ‪.‬‬
‫ﺩﺭ ﺗﻮﻛﻞ ﻧﻴﺰ ﻧﺨﺴﺖ ﺣﺎﻟﺖ‪ ‬ﺗﻮﻛﻞ ﺧﻄﻮﺭ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺯﻣﺎﻧﻲﻛـﻪ ﺯﻣﻴﻨـﻪ ﺑـﺮﺍﻱ ﺗﻜـﺮﺍﺭ‬
‫ﻣﺴﺎﻋﺪ ﺑﻮﺩ‪ ،‬ﺁﻥ ﺧﺎﻃﺮﻩ ﺣﺎﻟﺖ ﻣﻲﺷﻮﺩ؛ ﻳﻌﻨﻲ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺣﺲ ﺑﻴﮕﺎﻧـﺔ ﺑـﻮﺩ؛ ﻭ ﺑـﺮ ﺭﻭﺍﻧـﺶ‬
‫ﻣﻲﮔﺬﺷﺖ؛ ﺍﻣﺎ ﺍﻛﻨﻮﻥ – ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺑﺎ ﺯﺩﻥ ﺭﻧﮕﻲ ﻭﻳـﮋﻩ‪» ،‬ﺭﻧﮕـﻲ«‪ ،‬ﻭﺻـﻒ ﻛﺎﻏـﺬ ﺳـﻔﻴﺪ‬
‫ﻣﻲﺷﻮﺩ – ﺭﻭﺍﻥ ﻧﻴﺰ ﺭﻧﮓ‪ ‬ﺁﻥ ﺣﺎﻟﺖ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻣـﻲﮔﻴـﺮﺩ‪ .‬ﺩﺭ ﭼﻨـﻴﻦ ﺣـﺎﻟﺘﻲ‪ ،‬ﮔﺮﭼـﻪ ﺑـﺮﺍﻱ‬
‫ﺳﺎﻋﺘﻲ ﻫﻢ ﺑﺎﺷﺪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺩﻳﮕﺮ ﺗﻮﻛﻞ‪ ،‬ﻭﺻﻞ ﺁﻥ ﺷﺪﻩ؛ ﺍﻣﺎ ﺍﮔﺮ ﺯﻣﻴﻨﺔ ﻣﺴﺎﻋﺪ ﺑـﺮﺍﻱ‬
‫ﺁﻥ ﺣﺎﻟﺖ ﭼﻨﺪ ﺑﺎﺭ ﺩﻳﮕﺮ ﺗﻜﺮﺍﺭ ﻧﺸﻮﺩ‪ ،‬ﺁﻥ ﻳﻚ ﺑﺎﺭِ ﻧﺨﺴﺖ ﻛﺎﻓﻲ ﻧﻴﺴﺖ؛ ﻭ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ؛ ﺍﻣﺎ‬
‫ﺍﮔﺮ ﺯﻣﻴﻨﻪ ﻣﺴﺎﻋﺪ ﺑﻮﺩ؛ ﻭ ﺗﻜﺮﺍﺭ ﺷﺪ‪ ،‬ﺑﻪ ﺣﺎﻟﺘﻲ ﻣﻲﺭﺳﺪ ﻛﻪ ﺗﻮﻛﻞ ﺟﺰﻭ ﺷﺨﺼﻴﺖ ﻭ ﺭﻭﺍﻥِ ﻭﻱ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺣﺎﻟﺖ ﺩﻳﮕﺮ ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﺗﻮﻛﻞ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳـﻦﻫـﺎ ﻧﻴـﺎﺯ‬
‫ﻧﻴﺴﺖ؛ ﭼﻮﻥ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻧَﻔَﺲ ﻣﻲﻛﺸﺪ‪ ،‬ﺗﻮﻛﻞ ﻫﻢ ﺩﺍﺭﺩ؛ ﺯﻳﺮﺍ ﺟﺰﻭ ﺭﻭﺍﻧﺶ ﺷﺪﻩ؛ ﻭ ﺑﻪ ﻫﻴﭻ‬
‫ﻃﺮﻳﻘﻲ ﺍﺯ ﺭﻭﺍﻧﺶ ﺟﺪﺍ ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﺑﻨﺪﮔﻲ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺴﺖ ﺗﻮﺿـﻴﺢ ﻛﻮﺗـﺎﻫﻲ ﺩﺍﺩ‪:‬‬
‫ﭘﻴﺮﻭﻱ ﻭ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ ﺍﻧﺴﺎﻥ ﺍﺯ ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧـﺪ – ﻛـﻪ ﭼﮕـﻮﻧﮕﻲ ﺑﻬـﺮﻩﻭﺭﻱ ﺭﺍ ﺍﺯ ﻣﻈـﺎﻫﺮ‬
‫ﺭﺣﻤﺖ ﺑﺮﺍﻱ ﺭﺷﺪ ﻭ ﺗﺰﻛﻴﺔ ﺧﻮﺩ ﺑﻪ ﺍﻧﺴﺎﻥ ﻣﻲﺁﻣﻮﺯﺩ – ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﻪ ﺟـﺎﻳﻲﻛـﻪ ﺍﻣﻜـﺎﻥﭘـﺬﻳﺮ‬
‫ﺍﺳﺖ‪ ،‬ﻋﺒﺎﺩﺕ ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﭼﻮﻥ ﻋﺒﺎﺩﺕ ﻳﻌﻨﻲ ﺍﻃﺎﻋﺖ ﺍﺯ ﻓﺮﻣﺎﻥ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺍﺯ ﻫﺮﭼﻴـﺰ‬
‫ﺑﻪ ﻳﺎﺩ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺗﺒﻂ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ ﻗـﺎﻧﻮﻧﺶ ﺭﺍ ﺩﺭ ﺑﻬـﺮﻩﻭﺭﻱ ﺍﺯ‬
‫ﻣﻈﺎﻫﺮ ﺭﺣﻤﺘﺶ ﺑﻪ ﻛﺎﺭ ﺑﻨﺪﺩ؛ ﻭ ﺍﮔﺮ ﻏﺎﻓﻞ ﺑﺎﺷﺪ – ﺍﻳﻦ ﺍﻣﺮ – ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﻧﻴﺴـﺖ‪ .‬ﺣﺘـﻲ ﺍﮔـﺮ‬
‫ﺻﻮﺭﺕ ﻭ ﻇﺎﻫﺮ ﺍﻣﺘﺜﺎﻝ ﺗﺤﻘﻖ ﻳﺎﺑﺪ‪ ،‬ﺍﮔﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻏﺎﻓﻞ ﺑﺎﺷﺪ‪ ،‬ﺭﻭﺡ ﺍﻣﺘﺜﺎﻝ ﻧﻴﺴﺖ؛ ﻭ ﻋﺒﺎﺩﺕ‬
‫ﺗﺤﻘﻖ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﭘﺲ ﻳﺎﺩ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺩﺭ ﻣﻘﺪﻣﺔ ﺣﺮﻛﺖ ﻫﻢ ﺩﺭ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﻗﺮﺍﺭ ﺩﺍﺭﺩ؛ ﻭ ﭼﻮﻥ ﻳﺎﺩ ﻟﺤﻈﺔ ﻭ‬
‫ﻣﻮﻗﺘﻲ ﺑﺴﻨﺪﻩ ﻧﻴﺴﺖ؛ ﺑﺎﻳﺪ ﺍﺳﺘﻮﺍﺭ ﺷﻮﺩ؛ ﺑﻪ ﺗﻌﺒﻴﺮ ﺍﻫﻞ ﺗﺼﻮﻑ ﺑﻪ ﻣﻘﺎﻡ ﺗﺒﺪﻳﻞ ﺷﻮﺩ؛ ﺑـﻪ ﺗﻌﺒﻴـﺮ‬
‫ﺍﻫﻞ ﺗﺼﻮﻑ ﺑﻪ ﻣﻘﺎﻡ ﺗﺒﺪﻳﻞ ﺷﻮﺩ؛ ﻳﺎ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻪ ﺧﺼﻠﺖ ﻭ ﺟﺰﻳﻲ ﺍﺯ ﺭﻭﺍﻥِ ﺍﻧﺴـﺎﻥ‬
‫ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ‪ .‬ﺑﺎﻳﺪ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﻳﺎ ﻧﺎﺧﻮﺍﺳﺘﻪ‪ ،‬ﺍﻧﺴﺎﻥ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﺑﺎﺷﺪ؛ ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺳﺨﻦ ﺑـﻪ ﺍﻳـﻦ‬
‫ﻣﻌﻨﺎ ﻧﻴﺴﺖ ﻛﻪ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻫﻤﻴﺸﻪ ﺗﺼﻮﻳﺮﻱ ﺩﺭ ﺫﻫﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻳـﺎ ﺯﻣـﺎﻧﻲﻛـﻪ ﺩﺭ ﺣﻀـﻮﺭ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ؛ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﻭ ﻣﻲﻧﮕﺮﺩ‪ ،‬ﺍﻭ ﻧﻴﺰ ﺑﻪ ﮔﻮﻧـﺔ ﺑـﻪ ﺧﺪﺍﻭﻧـﺪ ﻧﻈـﺮ ﻛﻨـﺪ؛ ﭼـﻮﻥ ﺍﺯ‬
‫ﺍﻧﺪﻳﺸﻴﺪﻥ ﺩﺭ ﺑﺎﺭﺓ ﻗﻀﺎﻳﺎ ﺑﺎﺯﻣﻲﻣﺎﻧﺪ؛ ﻭ ﻧﻤـﻲﺗﻮﺍﻧـﺪ ﻛـﺎﺭﻱ ﺍﻧﺠـﺎﻡ ﺩﻫـﺪ‪ .‬ﻳـﺎﺩ ﺧﺪﺍﻭﻧـﺪ ﭼﻴـﺰ‬
‫ﺩﻳﮕﺮﻱﺳﺖ‪ .‬ﺑﺮﺧﻲ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ؛ ﻭ ﺑﻪ ﺧﻄﺎ ﺭﻓﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺴﻴﺎﺭﻱ ﺑﻨﺪﮔﻲﻫﺎ ﻭ‬
‫ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﺁﻥ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
 ‫ﻳﺎﺩ ﺧﺪﺍ ﺍﻣﺘﺜﺎﻝ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻭ ﺍﺳﺖ‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻏﺎﺯ ﺳﻮﺭﺓ ﺍﻧﻔﺎﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫َ‬
‫ّ َ ۡ ُ واْ َ َ َ ۡ ُ‬ ‫َٱ�َّقُو‬ ‫َ ۡ َ َكَ ع‬
‫ وَٱلرَّسُولِ� ف اْ ٱ�َ َوأصل ِح ذات بين ِ� ۡمۖ‬
‫� َنِ ٱ�َۡنفَالِ� قُلِ ٱ�َۡنفَالُ �َِِّ‬ ‫﴿� ٔ‬
‫َ‬ ‫نتُم مُّ ۡ‬ ‫َ طِ‬
‫ؤ ِمن ِ� ‪] ﴾١‬اﻷﻧﻔﺎل‪.[١ :‬‬ ‫أ يعُواْ ٱ�ََّ وَرَسُو�َُۥٓ إِن كُ‬
‫»ﺩﺭ ﺑﺎﺭﻩ ﺍﻧﻔﺎﻝ ﺍﺯ ﺗﻮ ﻣﻲﭘﺮﺳﻨﺪ‪ .‬ﺑﮕﻮ‪ :‬ﺍﻧﻔﺎﻝ ﺍﺯ ﺁﻥ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳـﻴﺪ ﻭ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺧﻮﺩ ﺻﻠﺢ ﻭ ﺻﻔﺎ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ ﻭ ﺍﮔﺮ ﺑﺎ ﺍﻳﻤﺎﻧﻴﺪ ﺍﺯ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮﺵ ﭘﻴﺮﻭﻱ ﻛﻨﻴﺪ«‪.‬‬
‫ﺍﻧﻔﺎﻝ‪ ،‬ﻣﻨﺎﺑﻊ ﻭ ﻣﻌﺎﺩﻥ ﻭ ﺛﺮﻭﺕﻫﺎﻱ ﻃﺒﻴﻌﻲﺳﺖ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﺑﻪ ﺩﺳـﺖﺁﻭﺭﺩﻥ ﺁﻥﻫـﺎ ﺭﻧـﺞ‬
‫ﻧﻜﺸﻴﺪﻩ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﺎﻟﻜﻴﺖ ﺧﺼﻮﺻﻲ ﻧﺪﺍﺭﻧﺪ‪ .‬ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﺍﻳﻦ ﺁﻳـﻪ ﻓـﺮﻭ ﻓﺮﺳـﺘﺎﺩﻩ ﺷـﻮﺩ‪،‬‬
‫ﻣﺮﺩﻡ ﺁﻥﻫﺎ ﺭﺍ ﺗﺼﺮﻑ ﻣﻲﻛﺮﺩﻧﺪ؛ ﻭ ﻣﺎﻟﻜﻴﺖ ﺧﺼﻮﺻﻲ ﺩﺍﺷﺖ؛ ﻣﺎﻧﻨﺪ ﻋﻠﻒﺯﺍﺭﻫﺎﻳﻲ ﻛﻪ ﺍﻛﻨﻮﻥ‬
‫ﺩﺭ ﻣﻨﺎﻃﻖ ﻣﺎ ﻫﺴﺖ؛ ﻭ ﺩﺭ ﻛﻮﻩﻫﺎﻳﺶ ﻫﺮﻛﺴﻲ ﺑﺮﺍﺳﺎﺱ ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﻲﻛﻪ ﺩﺍﺷـﺘﻪ ﺑﺨﺸـﻲ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﺧﻮﺩ ﺟﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ؛ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺣﺠﺎﺯ ﮔﺎﻫﻲ ﺑﺮﺧﻲﻫﺎ‪ ،‬ﺩﺍﺭﻧﺪﺓ ﭼﺎﻩ ﻧﻔﺖ ﻣﻲﺷـﻮﻧﺪ؛‬
‫ﻭ ﺑﺮ ﭘﺎﻳﺔ ﻣﺎﻟﻜﻴﺖ ﺧﺼﻮﺻﻲ‪ ،‬ﺍﺳﺮﺍﻑ ﻭ ﺗﺒﺬﻳﺮﻫﺎﻳﻲ ﺍﻧﺠﺎﻡ ﻣـﻲﺩﻫﻨـﺪ؛ ﺑـﺮﺍﻱ ﻣﺜـﺎﻝ ﺩﺭ ﻧﺸـﺮﻳﺔ‬
‫ﺁﻣﺪﻩ ﺑﻮﺩ ﻳﻜﻲ ﺍﺯ ﺩﺍﺭﻧﺪﮔﺎﻥ ﭼﺎﻩ ﻧﻔﺖ ﭼﺎﻩ ﻧﻔﺘﻲ ﺭﺍ ﺑﻪ ﻣﻌﺸﻮﻗﺔ ﺁﻟﻤﺎﻧﻲﺍﺵ ﻫﺪﻳﻪ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﺍﻧﻔﺎﻝ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺭ ﺩﺳﺖ ﻛﺴﺎﻥ ﺑﻮﺩ؛ ﻭ ﺯﻧﺪﮔﻲ ﻧﻴﺰ ﺑﺮ ﺍﻳﻦ ﭘﺎﻳﻪ ﺑﻨﺎ ﻣﻲﺷـﺪ؛ ﺍﻣـﺎ ﺍﻛﻨـﻮﻥ‬
‫ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ ﺁﻣﺪﻩ ﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪ :‬ﺩﻭﺭﺓ ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺗﻤﺎﻡ ﺷﺪﻩ ﺍﺳﺖ؛ ﻭ ﺑﺎﻳـﺪ ﭘﺎﻳـﺎﻥ ﻳﺎﺑـﺪ‪.‬‬
‫ﺑﻲﮔﻤﺎﻥ ﭘﻴﺮﻭﻱ ﺍﺯ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﻭﺍﻗﻌﺎً ﺳﻨﮕﻴﻦ ﺍﺳﺖ؛ ﭼﻮﻥ ﺑﻪ ﻣﻌﻨﺎﻱ ﻋـﻮﺽﻛـﺮﺩﻥِ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ‬
‫ﻗﻀﺎﻳﺎﻱ ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﺭﻭﺍﺑﻂ ﺯﻧﺪﮔﻲﺳﺖ‪ .‬ﺑـﺪﻳﻦ ﺳـﺒﺐ‪ ،‬ﭘـﺲ ﺍﺯ ﺁﻥ ﻛـﻪ ﻓﺮﻣـﻮﺩ‪﴿ :‬إن ُك ُ‬
‫نـتم‬ ‫ِ‬
‫ُّ ۡؤ ِمن َ‬
‫ِ�﴾ ﺁﻭﺭﺩﻩ‪:‬‬
‫َِّينَ إِذَا ذُكِرَ ٱ�َ َوجلَ ۡ‬
‫ت قُلُ ُ‬ ‫ُّ‬ ‫َ‬ ‫ّ ۡ ۡ‬
‫و� ُه ۡم﴾ ]اﻷﻧﻔﺎل‪.[٢ :‬‬ ‫ِ‬ ‫﴿ِ�َ َما ٱل ُمؤم ُِنون‬
‫»ﻣﺆﻣﻨﺎﻥ ﺗﻨﻬﺎ ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺯﻣﺎﻧﻲ ﻳﺎﺩ ﻭ ﻧﺎﻡ ﺧﺪﺍ ﺑﺮﺩﻩ ﺷﺪ‪ ،‬ﺗﺮﺱ ﺩﺭ ﺩﻝﻫﺎﻳﺸﺎﻥ ﺑﻴﻔﺘﺪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺁﻥ ﻛﻪ ﺍﮔﺮ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﺭﺍ ﻛﺴﻲ ﺟﺰ ﺧﺪﺍﻭﻧـﺪ ﻣـﻲﺁﻭﺭﺩ‪ ،‬ﻣـﻲﺗﻮﺍﻧﺴـﺘﻨﺪ ﺑﮕﻮﻳﻨـﺪ‪ :‬ﺍﻳـﻦ‬
‫ﭼﻴﺴﺖ؟ ﻭ ﻣﺎ ﺍﺻﻼً ﺍﺯ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﭘﻴﺮﻭﻱ ﻧﻤﻲﻛﻨﻴﻢ‪ .‬ﻭﻟﻲ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺩﺭﻣﻲﻳﺎﺑﻨﺪ ﺍﻳﻦ ﻗـﺎﻧﻮﻥ ﺭﺍ‬
‫ﺧﺪﺍﻭﻧﺪ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺍﻓﺘﻨﺪ؛ ﻭ ﺁﻧﭽﻨﺎﻥ ﺗﺮﺱ ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺍ ﻣﻲﮔﻴﺮﺩ ﻛـﻪ‬
‫ﺯﻧﺪﮔﻲﺷﺎﻥ ﺗﻐﻴﻴﺮ ﻣﻲﻳﺎﺑﺪ؛ ﻭ ﺗﺴﻠﻴﻢ ﻣﻲﺷﻮﻧﺪ ﻛﻪ ﺍﻧﻔﺎﻝ ﺍﺯ ﺁﻥ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﺳـﺖ؛ ﻭ ﻣﺎﻟﻜﻴـﺖ‪‬‬
‫ﺧﺼﻮﺻﻲ ﺑﺎﻳﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪.‬‬
‫ُّ َ‬ ‫َ‬
‫�ذا تُل َِتۡ عَلَيۡهِمۡ ءَا�َٰتُهُۥ زَادَ�ۡهُمۡ إِي�َٰنٗا وَ� ََ ِ‬
‫ٰ رَ�ّ هِمۡ �َتَوَ� َون ‪] ﴾٢‬اﻷﻧﻔﺎل‪.[٢ :‬‬ ‫﴿‬
‫»ﻭ ﭼﻮﻥ ﺁﻳﺎﺗﺶ ﺑﺮ ﺁﻧﺎﻥ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﺮ ﺍﻳﻤﺎﻥﺷﺎﻥ ﺑﻴﻔﺰﺍﻳﺪ؛ ﻭ ﺑﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺗﻮﻛﻞ ﻛﻨﻨﺪ«‪.‬‬
‫ﭼﻮﻥ ﺑﻪ ﺷﻨﺎﺧﺖ ﺟﺪﻳﺪﻱ ﻣﻲﺭﺳﻨﺪ؛ ﻭ ﺑﺮ ﭘﺎﻳﺔ ﺁﻥ ﺷﻨﺎﺧﺖ ﺗﺴﻠﻴﻢ ﺟﺪﻳﺪﻱ ﭘﺪﻳﺪ ﻣﻲﺁﻳـﺪ‪،‬‬
‫ﺍﻳﻤﺎﻥﺷﺎﻥ ﺑﻴﺸﺘﺮ ﻣﻲﺷﻮﺩ؛ ﻭ ﻧﻤﻲﮔﻮﻳﻨﺪ‪ :‬ﺁﺧﺮ ﭼﮕﻮﻧﻪ ﺍﻣﺘﺜﺎﻝ ﻓﺮﻣﺎﻥ ﻛﻨﻴﻢ؟ ﺯﻧﺪﮔﻲﻣﺎﻥ ﺑـﻪ ﻫـﻢ‬
‫ﻣﻲﺧﻮﺭﺩ؛ ﻭ ﺳﺨﺘﻲﻫﺎﻳﻴﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪ .‬ﺑﻠﻜﻪ ﺑﺮ ﺧﺪﺍﻭﻧﺪﺷﺎﻥ ﺗﻮﻛﻞ ﻣﻲﻛﻨﻨﺪ؛ ﻭ ﻗﺎﻧﻮﻥ ﺧﺪﺍﻭﻧﺪ‬
‫ﺭﺍ ﺍﺟﺮﺍ ﻣﻲﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻲﮔﻤﺎﻥ ﺧﺪﺍﻭﻧـﺪ ﻧﻴـﺰ ﺁﻧـﺎﻥ ﺭﺍ ﺑـﻪ ﺳـﻨﮓﺩﻟـﻲ – ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺩﻧﻴـﻮﻱ ﻳـﺎ‬
‫و� ُه ۡم﴾ ) ‪ (1‬ﻣﻲﺑﻴﻨﻴﻢ ﻛـﻪ ﻳـﺎﺩ‬ ‫ِذَا ذُكِرَ ٱ�َ َوجلَ ۡ‬
‫ت قُلُ ُ‬ ‫ُّ‬ ‫ﺍﺧﺮﻭﻱﺍﺵ – ﺩﭼﺎﺭ ﻧﻤﻲﻛﻨﺪ‪ .‬ﺩﺭ ﺟﻤﻠﺔ ﴿‬
‫‪F40‬‬

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‫ﺧﺪﺍ ﺑﺎ ﺑﺮﻧﺎﻣﺔ ﺷﺮﻳﻌﺖ ﺧﺪﺍﻭﻧﺪﻱ ﭘﻴﻮﻧﺪ ﺧﻮﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ‪ ،‬ﻳﻌﻨﻲ ﻗﺎﻧﻮﻥ ﺭﺍ‬
‫ﻗﺎﻧﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺗﻠﻘﻲ ﻛﻨﺪ؛ ﻭ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭ ﻭ ﭘﻴﺮﻭ ﭼﻨﻴﻦ ﻗﺎﻧﻮﻧﻲ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﻳﺎﺩ ﺧﺪﺍ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ ﺍﻧﺠﺎﻡ ﺗﻜﺎﻟﻴﻒ ﺑﻨﺪﮔﻲ ﻧﮕﺎﻩ ﻣﻲﺩﺍﺭﺩ؛ ﻭ ﺳﺒﺐ ﻣﻲﺷـﻮﺩ ﺩﺭ‬
‫ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﮔﺎﻡ ﺑﺮﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺗﻜﺎﻟﻴﻒ ﮔﺎﻫﻲ ﻧﻤﺎﺯ ﺍﺳﺖ؛ ﮔﺎﻫﻲ ﺍﻧﻔﺎﻕ ﺍﺯ ﺁﻧﭽـﻪ ﺧﺪﺍﻭﻧـﺪ ﮔـﺎﻫﻲ‬
‫ﺩﺭ ﻣﻴﺪﺍﻥ ﻧﺒﺮﺩ؛ ﮔﺎﻫﻲ ﺩﺭ ﺯﻧﺪﺍﻥ‪ ،‬ﺷﻜﻨﺠﻪﻛﺸﻴﺪﻥ؛ ﮔﺎﻫﻲ ﺳﺨﻨﺮﺍﻧﻲ ﻭ ﮔﺎﻫﻲ ﺩﺭﺱ‪ .‬ﺍﻳﻦﻫﺎ ﻫﻤﻪ‬
‫ﻳﺎﺩ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ؛ ﻭ ﺑﺎ ﺳﺮ ﺩﺭ ﮔﺮﻳﺒﺎﻥ ﻓﺮﻭﺑﺮﺩﻥ ﻭ ﮔﻮﺷﻪﻧﺸﻴﻨﻲ ﻭ ﺗﻮﻫﻢ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ؛ ﺯﻳـﺮﺍ‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ :‬ﺑﻨﺪﮔﻲ ﻳﻌﻨﻲ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻱ ﺍﺯ ﻗﺎﻧﻮﻥ ﺧـﺪﺍ ﻭ ﺭﻭﺡﺍﺵ‪ .‬ﺍﻧﺴـﺎﻥ ﺑﺎﻳـﺪ –‬
‫ﭘﻴﻮﺳﺘﻪ – ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻭ ﺍﺯ ﺍﻭ ﭘﻴﺮﻭﻱ ﻛﻨﺪ‪ .‬ﭘﺲ ﭘﻴﻮﻧﺪ ﭘﻴﺎﭘﻲ ﺑﺎ ﺧﺪﺍﻭﻧـﺪ ﻭ‬
‫ﺍﻧﺠﺎﻡ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻭ ﻳﺎﺩ ﺧﺪﺍ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎﻱ ﻧﻤﺎﺯ‬

‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﻳﺎﺩ ﺧﺪﺍﻭﻧﺪ ﭘﺎﻳﺔ ﻛﺎﺭ ﺑﻨﺪﮔﻲ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺩﺭ ﺭﺃﺱ ﺁﻧﭽﻪ‬
‫ﻳﺎﺩ ﺧﺪﺍ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻲﻛﻨﺪ ﻧﻤﺎﺯ ﺭﺍ ﻭﺍﺟﺐ ﻧﻤﻮﺩﻩ ﺍﺳﺖ – ﻛﻪ ﺗﻔﺼﻴﻞ ﺁﻥ ﮔﺬﺷﺖ‪ .‬ﭘﻴـﺎﻣﺒﺮ ﺧـﺪﺍ‬
‫‪ - ‬ﺑﺎ ﭼﻨﺎﻥ ﺷﻨﺎﺧﺘﻲ ﺍﺯ ﻗﺮﺁﻥ ﻛﻪ ﻫﻴﭽﻜﺲ ﺑﻪ ﺁﻥ ﺩﺭﺟﻪ ﺍﺯ ﺷـﻨﺎﺧﺖ ﻧﻤـﻲﺭﺳـﺪ – ﺗﻔﺼـﻴﻞ‬

‫‪» -1‬ﭼﻮﻥ ﻧﺎﻡ ﺍﷲ ﺑﺮﺩﻩ ﺷﻮﺩ‪ ،‬ﺩﻝﻫﺎﻱ ﺷﺎﻥ ﺗﺮﺳﺎﻥ ﮔﺮﺩﺩ«‪.‬‬

‫ﻧﻤﺎﺯ ﻭ ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎﻱ ﻗﻴﺎﻡ ﻭ ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﻭ ﻗﻌـﻮﺩ ﻭ ﭼﮕﻮﻧـﻪ ﺍﻧﺠـﺎﻡﺩﺍﺩﻥ ﺁﻥﻫـﺎ ﺭﺍ ﺍﺯ‬
‫ﺧﻮﺩ ﻗﺮﺁﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﻧﻤﺎﺯ ﺍﻳﻦﭼﻨﻴﻦ ﻛﺎﻣﻞ ﺑﻪ ﻣﺎ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﻣﺎ ﺁﻥ ﺭﺍ ﺑـﺮﺍﻱ‬
‫ﺗﺄﻣﻴﻦ ﻳﺎﺩ ﺧﺪﺍ ﺑﻪ ﻛﺎﺭ ﺑﮕﻴﺮﻳﻢ‪ .‬ﻧﻤﺎﺯ ﺑﺎ ﺁﻥ ﻛﻴﻔﻴﺘﻲ ﻛﻪ ﺑﻴﺎﻥ ﺷﺪ ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎ ﻭ ﺩﻋﺎﻫﺎﻳﻲ ﻧﻴـﺰ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﻫﻨﮕﺎﻡ ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﺻﻠﻮﺍﺕ ﻭ ﭘﻴﺶ ﺍﺯ ﺳﻼﻡ ﻧﻤﺎﺯ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﻧﺪ ﻛـﻪ‬
‫ﺑﻴﺸﺘﺮ ﺁﻥﻫﺎ ﺑﻴﺎﻥ ﺷﺪ؛ ﺟﺰ ﭼﻨﺪ ﻣﻮﺭﺩ ﺍﺯ ﺁﻥﻫﺎ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏﻫﺎﻱ ﺣﺪﻳﺚ ﺭﻭﺍﻳـﺖ ﺷـﺪﻩ ﺍﺳـﺖ‪.‬‬
‫ﭼﻨﺪ ﻣﻮﺭﺩ ﻫﻢ – ﻛﻮﺗﺎﻩ – ﭘﺲ ﺍﺯ ﺳﻼﻡ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﺍﮔﺮ ﺍﻳـﻦ ﭼﻨـﺪ ﻣـﻮﺭﺩ ﻫـﻢ ﺍﻓـﺰﻭﺩﻩ‬
‫ﺷﻮﺩ‪ ،‬ﺗﻤﺎﻡ ﺫﻛﺮﻫﺎﻱ ﺑﻨﻴﺎﺩﻳﻦ ﺧﻮﺍﻧﺪﻩ ﻭ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ؛ ﻧﺸﺎﻧﻪﻫﺎﻱ ﻛﺎﺭﺳـﺎﺯ ﺁﻥ ﺧـﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﺍﻧﺴﺎﻥ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ؛ ﺑﻲﺁﻥ ﻛﻪ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺟﺰ ﻧﻤﺎﺯ ﺍﺩﺍ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺫﻛـﺮ ﺩﻳﮕـﺮﻱ‬
‫ﮔﻔﺘﻪ ﻧﺸﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺯﻣﺎﻥ ﻧﺪﺍﺷﺖ؛ ﻭ ﺗﻜﺎﻟﻴﻒ ﻭ ﻣﺴﺆﻭﻟﻴﺖﻫﺎﻱ ﺩﻳﮕﺮ ﺍﻗﺘﻀﺎ ﻣـﻲﻛـﺮﺩ‬
‫ﻛﻪ ﺟﺰ ﻧﻤﺎﺯ ﺭﺍ ﺑﻪ ﺟﺎ ﻧﻴﺎﻭﺭﺩ‪ ،‬ﻫﻤﺔ ﺫﻛﺮﻫﺎ ﻭ ﻭﺭﺩﻫﺎﻱ ﻻﺯﻡ ﺩﺭ ﺧﻮﺩ ﻧﻤﺎﺯ ﻭﺟﻮﺩ ﺩﺍﺭﻧـﺪ؛ ﺑـﺮﺍﻱ‬
‫ﻣﺜﺎﻝ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﻛﺎﻓﻲ‪ ،‬ﻭﺍژﺓ ﺍﺧﻼﺹ ﺩﺭ ﻧﻤﺎﺯ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺩﻗﺖ ﺷﻮﺩ ﺷﺎﻳﺪ – ﺩﺳﺖ‬
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‫ﻛﻢ – ﺳﻲ ﻭﺍژ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﺑﺎﺷﺪ‪ .‬ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﻭ ﺗﻜﺒﻴﺮ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻧﻴﺰ ﻫﻤﭽﻨﻴﻦ‪ .‬ﺣ‪‬ﻮﻗَﻠَﻪ »ﻻ‬
‫َ‬
‫ﻻَ ﻗُﻮَّةَ إِﻻَّ ﺑِﺎﷲَ ّ« ﺣﺪﻭﺩ ﺩﻩ ﺑﺎﺭ ﺩﺭ ﺫﻛﺮﻫﺎﻱ ﭘﺲ ﺍﺯ ﺳﻼﻡ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﺻﻠﻮﺍﺕ ﻧﻴﺰ ﺑﻪ‬
‫ِ‬ ‫ْلَ و‬
‫ﺍﻧﺪﺍﺯﺓ ﻛﺎﻓﻲ ﺩﺭ ﻧﻤﺎﺯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﻲﺑﻴﻨﻴﻢ ﺫﻛﺮﻫﺎﻱ ﺍﺳﺎﺳﻲ ﺗﺴﺒﻴﺢ ﻭ ﺣﻤﺪ ﻭ ﺗﻬﻠﻴﻞ ﻭ ﺗﻜﺒﻴـﺮ‬
‫ﻭ ﺻﻠﻮﺍﺕ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻭ‪ ...‬ﺩﺭ ﻧﻤﺎﺯ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻛـﻪ ﺳـﻮﺭﺓ ﻓﺎﺗﺤـﻪ ﺩﺭ ﺭﺃﺱ‬
‫ﻫﻤﺔ ﺫﻛﺮﻫﺎﺳﺖ‪ ،‬ﻣﺸﺨﺺ ﻣﻲﺷﻮﺩ ﻧﻤﺎﺯ ﭼﮕﻮﻧﻪ ﻳﺎﺩ ﺧﺪﺍ ﺭﺍ ﺑﺮﺍﻱ ﻣﺎ ﺗﺄﻣﻴﻦ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺍﻧﺴﺎﻥ ﻫﻨﮕﺎﻣﻲ ﻧﻤﺎﺯ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻀﺎﻣﻴﻦﺍﺵ ﺑﻪ ﺟـﺎ ﺁﻭﺭﺩ‪ ،‬ﺑﺎﻳـﺪ ﭘـﺲ ﺍﺯ ﻣـﺪﺗﻲ ﺷﺨﺼـﻴﺘﺶ‬
‫ﻣﺠﻤﻮﻋﺔ ﺍﺯ ﻭﻳﮋﮔﻲﻫﺎ ﻭ ﺧﻮﻱﻫﺎﻳﻲ ﺑﺸﻮﺩ ﻛﻪ ﺧﻮﺍﺳﺖ ﺍﻳﻦ ﺫﻛﺮﻫـﺎ ﻭ ﻭﺭﺩﻫـﺎ ﻭ ﺩﻋﺎﻫﺎﺳـﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﺗﺒﻴﻴﻦِ ﺑﻴﺸﺘﺮ ﺁﻥ ﺑﺎﻳﺴﺖ ﻳﺎﺩ ﺁﻭﺭﻱ ﻛﺮﺩ ﻛﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﻋﺎ ﻳﺎ ﺫﻛﺮﻱ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﻣـﻲﺁﻭﺭﺩ‪،‬‬
‫ﻫﺪﻑ ﺍﺯ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻥ ﺁﻥ ﻳﺎﻓﺘﻦ ﺷﺨﺼﻴﺘﻲﺳـﺖ‪ ،‬ﺑـﺮ ﭘﺎﻳـﺔ ﺁﻥ ﺧـﻮﻱ ﻭ ﻭﻳﮋﮔـﻲ؛ ﻭ ﮔﺮﻧـﻪ‬
‫ﺧﻮﺍﻧﺪﻥ ﻳﻚ ﻭﺭﺩ ﻳﺎ ﺩﻋﺎ‪ ،‬ﺑﻲﺁﻥ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺧﺼﻠﺖﻫﺎ ﻣﻨﺘﻬﻲ ﺷﻮﺩ‪ ،‬ﺍﺭﺯﺷﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‬
‫ﺑﺮ ﺯﺑﺎﻥﺁﻭﺭﺩﻥِ ﻭﺍژﺓ ﺗﺴﺒﻴﺢ ﻭ ﺗﻬﻠﻴﻞ ﻳﺎ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮ – ﺑﻲﺁﻥ ﻛﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﺁﻥﻫﺎ ﺗﻮﺟﻪ ﺷـﻮﺩ‬
‫– ﺑﻪ ﺧﻮﻱ ﻭ ﻭﻳﮋﮔﻲ ﺍﻧﺴﺎﻥ ﺑﺪﻝ ﻧﻤﻲﮔﺮﺩﺩ؛ ﭼﻮﻥ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺑﻪ ﻣﻌﻨﺎﻱ ﺫﻛﺮ ﻳﺎ ﺩﻋـﺎ ﺗﻮﺟـﻪ‬
‫ﺷﻮﺩ؛ ﺳﭙﺲ ﺑﻪ ﺗﺮﺗﻴﺐ ﺧﺎﻃﺮﻩ ﻭ ﺣﺎﻟﺖ ﺁﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ؛ ﺁﻧﮕﺎﻩ ﺑـﻪ ﻣﻠﻜـﻪ ﻭ ﺧـﻮﻱ‬
‫ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﺳﺎﺱ ﺗﻤﺎﻡ ﺍﻳﻦﻫﺎ ﻫﻤﺎﻥ ﺗﻮﺟﻪ ﺑﻪ ﺣﻀﻮﺭ ﻗﻠﺐ ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺷﻦ ﺍﺳﺖ ﺩﻋﺎ‪ ،‬ﺟﻨﺒﺔ ﺍﺳﺎﺳﻲ ﺩﻳﮕﺮﻱ ﻫﻢ ﺩﺍﺭﺩ ﻛﻪ ﻫﻤﺎﻧﺎ ﺩﺭﺧﻮﺍﺳﺖ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳـﺖ‪،‬‬
‫ﺗﺎ ﺍﻣﻜﺎﻧﺎﺗﻲ ﺭﺍ ﺑﺮﺍﻱ ﻛﺎﺭﻱ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳﺪ؛ ﻳﺎ ﻣﻮﺍﻧﻌﻲ ﺭﺍ ﺑﺮﺩﺍﺭﺩ؛ ﺍﻣﺎ ﻫﻤﻴﻦ ﺩﻋﺎ‪ ،‬ﺗﻌﺒﻴﺮﻱ ﺍﺯ ﺗﻮﻛـﻞ‬
‫ﺍﺳﺖ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﻫﻨﮕﺎﻡ ﺩﻋﺎﻛﺮﺩﻥ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﺳﺒﺎﺏ ﺁﻥ ﺭﺍ ﻓـﺮﺍﻫﻢ ﻛﻨـﺪ‪ .‬ﺁﻧﮕـﺎﻩ‬
‫ﺗﻨﻬﺎ ﺍﻳﻦ ﻣﻲﻣﺎﻧﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﺗﺤﻘّﻖِ ﻣﺴﺒ‪‬ﺐ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻳﺎ ﻧﻜﻨﺪ‪ .‬ﭘﺲ ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺩﻋﺎ ﻣﻲﻛﻨﺪ‪ ،‬ﺁﻥ ﺗﻮﻛﻠﻲ ﺭﺍ ﺑﻴﺎﻥ ﻣﻲﻧﻤﺎﻳﺪ ﻛﻪ ﺩﺭ ﺩﻭﺭﻥ ﻭ ﺭﻭﺍﻥﺍﺵ ﻫﺴﺖ‪ .‬ﺍﮔﺮ ﺍﻳـﻦ ﺭﺍ ﻧﺪﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺩﻋﺎ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ ﺍﮔﺮ ﺯﻣﻴﻨﺔ ﺗﺤﻘﻖ ﺁﻥ ﻣﺴـﺒ‪‬ﺐ ﻓـﺮﺍﻫﻢ ﻧﺒﺎﺷـﺪ‪ ،‬ﺩﻋـﺎﻳﺶ‬
‫ﻣﺸﺮﻭﻉ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﭘﺲ ﺗﻜﺮﺍﺭ ﺩﻋﺎ ﻧﻴﺰ ﻣﻮﺟﺐ ﭘﻴﺪﺍﺷﺪﻥِ ﺧﻮﻱ ﺗﻮﻛﻞ ﺑﻪ ﺻـﻮﺭﺕ ﻣﻠﻜـﻪ ﻭ‬
‫ﺭﺳﻮﺥﻳﺎﻓﺘﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺷﺮﻁ ﺍﺳﺎﺳﻲ ﺩﺭ ﺩﻋﺎ ﻭ ﻳﺎﺩ ﺧﺪﺍ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻟﻔﻆ‪ ،‬ﻗﺎﻟﺐِ ﻣﻌﻨﺎ ﺑﺎﺷﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﻟﻔﻆ »ﻻ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﷲ« ﺧﻮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﺫﻛﺮ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻜﻪ ﺫﻛﺮ )ﻳﺎﺩ ﺧﺪﺍ( ﻣﻈﺮﻭﻓﻲﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳـﻦ ﻇـﺮﻑ‬
‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺷﺎﻳﺪ ﻛﻔﺎﺭﻱ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﺑﻮﺟﻬﻞ ﻭ ﺍﺑﻮﻟﻬﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﻫﺰﺍﺭ ﺑﺎﺭ ﻟﻔـﻆ »ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ« ﺭﺍ‬
‫ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ ﺑﺎﺷﻨﺪ؛ ﻭ ﻳﺎ ﺫﻛﺮﻫﺎﻳﻲ ﻫﻢ ﭼﻮﻥ »ﺳﺒﺤﺎﻥ ﺍﷲ« ﺭﺍ – ﺟﺪﻱ – ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ؛ ﻭﻟـﻲ‬
‫ﺁﻥ ﺭﻭﺡ ﺭﺍ ﻧﺪﺍﺷﺘﻪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻔﺎﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫ّ َٓ َ ۡ ٗ‬
‫﴿َمَا �َنَ صَ�َ�ُهُمۡ عِندَ ٱ�َۡيۡتِ إِ�َ ُم� ٗء َوتصدِيَة ۚ﴾ ]اﻷﻧﻔﺎل‪.[٣٥ :‬‬
‫»ﻭ ﻧﻤﺎﺯﺷﺎﻥ ﺩﺭ ﻛﻨﺎﺭ ﺑﻴﺖ ﺟﺰ ﺳﻮﺕﺯﺩﻥ ﻭ ﻛﻒﺯﺩﻥ ﻧﺒﻮﺩ«‪.‬‬
‫ﻳﻌﻨﻲ ﻧﻤﺎﺯ ﻣﺸﺮﻛﺎﻥ ﻗﺮﻳﺶ ﻫﻢ ﺩﺭ ﮔﻔﺘﺎﺭ ﻫﻢ ﺩﺭ ﻛﺮﺩﺍﺭ ﺩﺭﺳﺖ ﻧﺒـﻮﺩ؛ ﻭ ﺭﻭﺡ ﻧﺪﺍﺷـﺖ‪ .‬ﺩﺭ‬
‫ﮔﻔﺘﺎﺭ‪ ،‬ﻭﺍژﮔﺎﻥ ﻧﻤﺎﺯﺷﺎﻥ »ﻣ‪‬ﻜﺎء« ﻳﻌﻨﻲ ﺳﻮﺕﻛﺸﻴﺪﻥ ﺑﻮﺩ‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﺩﺭ ﻧﻤـﺎﺯ ﻛﺴـﺎﻧﻲ ﻫﺴـﺘﻨﺪ‬
‫ﻛﻪ ﺑﺮ ﮔﻔﺘﻦ ﻭﺍژﮔﺎﻥ ﺑﺴﻴﺎﺭ ﺗﺄﻛﻴﺪ ﻣﻲﻛﻨﻨﺪ؛ ﻭ ﺧﻮﺍﻧـﺪﻥ ﻧﻤﺎﺯﺷـﺎﻥ ﻧﺰﺩﻳـﻚ ﺑـﻪ ﺳـﻮﺕﻛﺸـﻴﺪﻥ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺮﺩﺍﺭ ﻧﻴﺰ ﻧﻤﺎﺯﺷﺎﻥ ﺗﺼﺪ‪‬ﻳﺔ ﺑﻮﺩ؛ ﻳﻌﻨﻲ ﭼﻨﺎﻥ ﻛﻒﺯﺩﻧﻲ ﻛﻪ ﺻﺪﺍﻳﺶ ﺍﺯ ﺩﻳـﻮﺍﺭ ﻛﻌﺒـﻪ‬
‫ﺑﻪ ﺁﻧﺎﻥ ﺑﺎﺯﮔﺮﺩﺩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﻧﻤﺎﺯﺷﺎﻥ ﺑﻲﺭﻭﺡ ﺑﻮﺩ‪ ،‬ﺍﺭﺯﺵ ﻧﺪﺍﺷـﺖ‪ .‬ﺍﮔـﺮ‬
‫ﺩﺭ ﺫﻛﺮﻫﺎ ﺗﻮﺟﻪ ﻭ ﺣﻀﻮﺭ ﻗﻠﺐ ﻧﺒﺎﺷﺪ‪ ،‬ﻳﺎﺩ ﺧﺪﺍ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻭﺍژﮔـﺎﻥ ﻗﺎﻟـﺐ )ﻗـﺎﻝ( ﺍﺳـﺖ ﻭ‬
‫ﺍﺭﺯﺵ ﺫﺍﺗﻲ ﻧﺪﺍﺭﺩ‪.‬‬
 ‫»ﻗﺎﻝ« ﺭﺍ ﺑﮕﺬﺍﺭ ﻭ ﻣ‪‬ﺮﺩ ﺣﺎﻝ ﺷﻮ‪.‬‬

‫ﺫﻛﺮﻫﺎﻱ ﻋﺎﻡ ﻭ ﺧﺎﺹ‬

‫ﺩﺭ ﻣﻴــﺎﻥ ﺫﻛﺮﻫــﺎ ﻭ ﻭﺭﺩﻫــﺎ‪ ،‬ﺑﺮﺧــﻲ ﻫﻤﮕــﺎﻧﻲﺳــﺖ؛ ﺩﺭ ﻫﺮﺣــﺎﻝ ﻭ ﻫــﺮ ﺯﻣــﺎﻥ ﻭ ﻣﻜــﺎﻧﻲ‬
‫ﻣﻨﺎﺳﺐﺍﻧﺪ؛ ﻣﺎﻧﻨﺪ‪ :‬ﺗﻬﻠﻴﻞ ﻭ ﺗﺴﺒﻴﺢ ﻭ ﺗﺤﻤﻴﺪ ﻭ ﺗﻜﺒﻴﺮ ﻭ‪ ...‬ﻫﺮﭼﻨﺪ ﮔـﺎﻫﻲ ﺑﺮﺧـﻲ ﺍﺯ ﺁﻥﻫـﺎ ﺑـﺎ‬
‫ﻣﻨﺎﺳﺒﺘﻲ ﻫﻤﺮﺍﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﺠﻤﻮﻉ ﺑﺮﺍﻱ ﻫﺮ ﺯﻣﺎﻧﻲ ﭘﺴﻨﺪﻳﺪﻩﺍﻧﺪ‪ .‬ﻫﺮﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫﺎ ﺭﺍ‬
‫ﺑﺮ ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﻨﺎ ﻭ ﺣﻀـﻮﺭ ﻗﻠـﺐ ﺑﺎﺷـﺪ‪ .‬ﭼﻨﺎﻧﻜـﻪ ﮔـﻮﻳﻲ ﺩﺭ ﭘﻴﺸـﮕﺎﻩ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﺑﺮﺧﻲ ﺫﻛﺮﻫﺎ ﻧﻴﺰ‪ ،‬ﻭﻳﮋﺓ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺧﺎﺻﻲ ﻫﺴﺘﻨﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺫﻛـﺮﻱ ﻛـﻪ‬
‫ﺍﻧﺴﺎﻥ ﭘﻴﺶ ﺍﺯ ﺭﻓﺘﻦ ﺑﻪ ﺩﺳﺖﺷﻮﻳﻲ ﺑﺮ ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﺩ؛ ﻳـﺎ ﺫﻛـﺮﻱ ﻛـﻪ ﻫﻨﮕـﺎﻡ ﺑﺎﺭﻳـﺪﻥ ﺑـﺎﺭﺍﻥ‬
‫ﻣﻲﮔﻮﻳﺪ؛ ﻳﺎ ﺩﻋﺎﻫﺎ ﻭ ﺫﻛﺮﻫﺎﻱ ﺩﻳﮕﺮ ﻛﻪ ﺍﮔﺮ ﻫﺮﻛﺪﺍﻡ ﺁﻥ ﺩﻋﺎﻫﺎ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺩﻳﮕﺮﻱ ﺑﮕﻮﻳﺪ‪،‬‬
‫َ‬
‫ﺑﻲﻣﻌﻨﺎ ﻭ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ؛ ﻣﺎﻧﻨﺪ ﺩﻋﺎﻱ ﺑﺎﺭﺍﻥ‪ ،‬ﭼﻨﻴﻦ ﺍﺳﺖ‪َّ» :‬ﻬُﻢَّ ﺻَﻴِّﺒًﺎ ﻧﺎ ِﻓﻌًﺎ«؛ ﻭ ﻛﻪ ﺑﻪ ﺯﻣـﺎﻥ‬
‫ﺩﻳﮕﺮﻱ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ‪ ،‬ﻣﮕﺮ ﻫﻨﮕﺎﻡ ﺑﺎﺭﻳﺪﻥ ﺑﺎﺭﺍﻥ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺍﮔﺮ ﺩﻳﮕﺮ ﺩﻋﺎﻫﺎ ﺩﺭ ﺟـﺎﻱ‬
‫ﺧﻮﺩ ﮔﻔﺘﻪ ﻧﺸﻮﻧﺪ‪ ،‬ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ؛ ﺩﻋﺎﻫﺎﻳﻲ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺎ »ﺭﺑﻨـﺎ« ﻭ ﻳـﺎ »ﺭﺏ« ﺁﻏـﺎﺯ‬
‫ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺳﻴﺎﻕ ﺁﻳﻪﻫﺎﻱ ﺁﻥ ﺩﻗﺖ ﻛﻨﺪ؛ ﻭ ﺑﺒﻴﻨﺪ ﺍﻳﻦ ﺩﻋﺎ ﺩﺭ ﭼﻪ ﺣـﺎﻝ ﮔﻔﺘـﻪ ﻭ ﺍﺯ‬
‫ﻣﺆﻣﻨﺎﻥ ﭘﻴﺸﻴﻦ ﭼﮕﻮﻧﻪ ﺣﻜﺎﻳﺖ ﮔﺸﺘﻪ ﺍﺳﺖ‪ ،‬ﻳﺎ ﺍﻳﻦ ﻛﻪ ﻳﺎﺩ ﺩﺍﺩﻩﺍﻧﺪ ﺩﺭ ﭼﻪ ﺣﺎﻟﺖ ﻭ ﺷـﺮﺍﻳﻄﻲ‬
‫ﺁﻥ ﺭﺍ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ‪ ،‬ﺁﻥ ﺩﻋﺎ ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ؛ ﻭ ﮔﺮﻧـﻪ ﺍﮔـﺮ ﺩﻋـﺎﻳﻲ ﻛـﻪ ﺩﺭ ﻗـﺮﺁﻥ‬
‫ﺁﻣﺪﻩ‪ ،‬ﺑﻲﺗﻮﺟﻪ ﺑﻪ ﻣﻮﻗﻌﻴﺖ ﺯﻣﺎﻧﻲ ﺑﻪ ﺩﻝﺧﻮﺍﻩ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺍﺛﺮ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﭘﻴﺸﺘﺮ ﮔﻔﺘﻪ ﺷﺪ ﻛﻪ ﺫﻛﺮ ﻭ ﺩﻋﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﺣﺎﻟﻲ ﻭﻳﮋﻩ ﭘﺪﻳﺪ ﻣﻲﺁﻭﺭﺩ؛ ﻣﺸﺮﻭﻁ ﺑـﻪ ﺍﻳـﻦ ﻛـﻪ‬
‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻣﺎﺩﮔﻲ ﺭﻭﺣﻲ ﻭ ﺭﻭﺍﻧﻲ ﺑﺎﺷﺪ‪ .‬ﮔﺎﻫﻲ ﻳﻚ ﺟﺰء ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷـﻮﺩ؛‬
‫ﻭ ﺑﻪ ﺁﻥ ﮔﻮﺵ ﻣﻲﺩﻫﺪ؛ ﺍﻣﺎ ﻛﻤﺘﺮﻳﻦ ﺗﺄﺛﻴﺮﻱ ﺑﺮ ﺍﻭ ﻧﻤﻲﮔﺬﺍﺭﺩ‪ .‬ﮔﺎﻫﻲ ﻧﻴﺰ ﺗﻨﻬﺎ ﻳﻚ ﺁﻳﻪ ﺍﺯ ﻗـﺮﺁﻥ‬
‫ﺭﺍ ﻣﻲﺷﻨﻮﺩ؛ ﻭ ﺑﻪ ﺣﺎﻟﺖ‪ ‬ﻋﺠﻴﺒﻲ ﺩﭼﺎﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺗﻔـﺎﻭﺕ ﺑـﺎ ﭼـﻪ ﭼﻴـﺰ ﺍﺭﺗﺒـﺎﻁ ﺩﺍﺭﺩ؟ ﺑـﺎ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻋﺪﻡ ﺍﺳﺘﻌﺪﺍﺩ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ‪ .‬ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﺭﻭﺣـﻲ ﻭ ﺭﻭﺍﻧـﻲ ﺁﻣـﺎﺩﻩ ﻧﺒﺎﺷـﺪ‪ ،‬ﺩﻋـﺎ ﺍﺛـﺮ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺳﺨﻨﻲﺳﺖ ﻛﻪ ﺑﺮ ﺯﺑﺎﻥ ﺟﺎﺭﻱ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﻋﺎﻫـﺎ ﻭ ﺫﻛﺮﻫـﺎ ﺍﺯ ﻭﺳـﺎﻳﻞ‬
‫ﺑﺴﻴﺎﺭ ﻣﻬﻢِ ﭘﺮﻭﺭِﺵ ﺍﻧﺴﺎﻥِ ﻣﺆﻣﻦ ﻫﺴﺘﻨﺪ؛ ﻣﺸﺮﻭﻁ ﺑﺮ ﺁﻥ ﻛﻪ ﺍﺯ ﺁﻥﻫﺎ ﺩﺭﺳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ‪.‬‬
 ‫ﺗﻨﺎﺳﺐ ﺫﻛﺮﻫﺎ ﺑﺎ ﻭﺿﻌﻴﺖ ﺭﻭﺣﻲ ﺍﻧﺴﺎﻥ‬
‫ﺍﺯ ﻣﻮﺍﺭﺩﻱ ﻛﻪ ﺑﻪ ﻭﺭﺩﻫﺎ ﻭ ﺫﻛﺮﻫﺎ ﺯﻳﺎﻥ ﻣﻲﺭﺳﺎﻧﺪ؛ ﻭ ﺿﺮﺑﻪ ﻭﺍﺭﺩ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻳـﻦ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺑﻲﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﺗﺮﺑﻴﺘﻲ ﺁﻥﻫﺎ ﺑﻪ ﻣﺮﺩﻡ ﺗﺤﻮﻳﻞ ﺩﺍﺩﻩ ﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻭﺭﺩﻫﺎ ﺳﻨﺖ ﺍﺳﺖ؛ ﻭ ﺑﺎﻳـﺪ ﺩﺭ‬
‫ﺯﻣﺎﻥ ﺧﻮﺩﺵ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ .‬ﺍﻳﻦﻫﺎ – ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ – ﺗﻨﻬﺎ ﺳﺨﻨﺎﻧﻲﺳﺖ ﻛﻪ ﻛﺴﻲ ﺑـﺮ ﺯﺑـﺎﻥ‬
‫ﻣﻲﺁﻭﺭﺩ؛ ﻭ ﺍﻓﺰﻭﻥ ﺑﺮ ﺁﻥ ﻛﻪ ﻛﺴﻲ ﺳﻮﺩﻱ ﻧﻤﻲﺑﺮﺩ‪ ،‬ﺑﻪ ﺣﻘﻴﻘﺖ ﺫﻛﺮ ﻧﻴﺰ ﺿﺮﺑﻪ ﻭﺍﺭﺩ ﻣـﻲﺷـﻮﺩ‪.‬‬
‫ﺍﻧﺴﺎﻥ ﻣﺮﺑ‪‬ﻲ ﺑﺎﻳﺪ ﺭﻭﺣﻴﻪ ﻭ ﺣﺎﻟﺖ‪ ‬ﻣﺘﺮﺑﻲ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﺩ ﻛﻪ ﭼﻪ ﭼﻴﺰ ﺑﺮﺍﻱ ﺍﻭ ﻣﻨﺎﺳﺐ ﺍﺳﺖ؛‬
‫ﺑﺮﺍﻱ ﻣﺜﺎﻝ‪ :‬ﺩﻋﺎﻱ ﺯﻳﺮ ﻳﻜﻲ ﺍﺯ ﺫﻛﺮﻫﺎ ﻭ ﺩﻋﺎﻫﺎﻳﻲﺳﺖ ﻛﻪ ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪:‬‬
‫َ َ‬ ‫ُ ْ‬ ‫ََ ْ‬
‫»ﻬُﻢَّ أَﻋِ�ِّ ﻰﻠﻋ ِذﻛ ِﺮ َك‪َ ،‬وﺷﻜ ِﺮ َك‪َ ،‬و ُﺣ ْﺴ ِﻦ ِﻋﺒَﺎدﺗِﻚ«‪.‬‬
‫»ﭘﺮﻭﺭﺩﮔﺎﺭﺍ! ﺩﺭ ﻳﺎﺩ ﻛﺮﺩﻧﺖ ﻭ ﺷﻜﺮ )ﻧﻌﻤﺖﻫﺎ(ﻳﺖ ﻭ ﺩﺭ ﺍﺣﺴﺎﻥ ﺩﺭ ﺑﻨﺪﮔﻴﺖ ﻣﺮﺍ ﻳﺎﺭﻱ ﻛﻦ«‪.‬‬
‫ﭘﻴﺎﻣﺒﺮ ‪ ‬ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﺑﺮﺍﻱ ﻫﻤﺔ ﻣﺮﺩﻡ ﻧﺨﻮﺍﻧﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﺭﻭﺯﻱ ﻣﻌﺎﺫ ﻫﻤﺮﺍﻩ ﭘﻴـﺎﻣﺒﺮ‬
‫ﺑﻮﺩ‪ .‬ﺑﻪ ﻣﻌﺎﺫ ﻓﺮﻣﻮﺩ‪ :‬ﻣﻦ ﺗﻮ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻡ‪ .‬ﻣﻌﺎﺫ ﻫﻢ ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﻣـﻦ ﻫـﻢ ﺷـﻤﺎ ﺭﺍ ﺩﻭﺳـﺖ‬
‫ﺩﺍﺭﻡ‪ .‬ﺳﭙﺲ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻱ ﻣﻌﺎﺫ! ﻭﺻﻴﺖ ﻭ ﺳﻔﺎﺭﺷﻲ ﺑﺮﺍﻱ ﺗﻮ ﺩﺍﺭﻡ ﻛﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺟـﺰء‬
‫ﺍﺧﻴﺮ ﻭ ﺁﺧﺮ ﻧﻤﺎﺯ ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﺑﺨﻮﺍﻧﻲ‪ .‬ﭼﺮﺍ ﺣﻀﺮﺕ ﺍﻳـﻦ ﺭﺍ ﺑـﺮﺍﻱ ﺩﻳﮕـﺮﺍﻥ ﻧﻔﺮﻣـﻮﺩ؟ ﺷـﺎﻳﺪ‬
‫ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ‪ ‬ﺩﺭ ﻣﻘﻄﻌﻲ ﺩﺭ ﻣﻌﺎﺫ‪ ،‬ﺍﻧﺪﻛﻲ ﺳﺴﺘﻲ ﻭ ﺗﻨﺒﻠﻲ ﻳـﺎ ﺑـﻲﻣﺒـﺎﻻﺗﻲ ﺩﺭ ﺍﻧﺠـﺎﻡ ﻭﻇﻴﻔـﺔ‬
‫ﺑﻨﺪﮔﻲ ﺩﻳﺪﻩ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﻧﺴﺨﻪ ﻭ ﺩﺍﺭﻭ ﺭﺍ ﺑﺮﺍﻳﺶ ﺗﺠﻮﻳﺰ ﻧﻤﻮﺩ‪ .‬ﺑﻲﮔﻤﺎﻥ ﻛﺲ ﺩﻳﮕﺮﻱ ﻧﻴـﺰ ﺑـﻪ‬
‫ﺩﻋﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺎﺯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﻣﻲﺧﻮﺍﻫﺪ ﺫﻛﺮﻱ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺑﻴﺎﻭﺭﺩ؛ ﻭ ﺩﻋﺎﻳﻲ‬
‫ﺑﺨﻮﺍﻧﺪ ﺑﺎﻳﺪ ﻭﺿﻌﻴﺖ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﺪ؛ ﻭ ﺑﺮﺍﺳﺎﺱ ﺁﻥ ﺩﻋـﺎ ﺑﺨﻮﺍﻧـﺪ‪ .‬ﮔـﺎﻩ ﻛﺴـﻲ ﭼـﻮﻥ ﻛـﺎﺭ‬
‫ﺧﻮﺑﻲ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ؛ ﻳﺎ ﺍﺯ ﻛﺎﺭ ﺑﺪﻱ ﺩﻭﺭﻱ ﮔﺰﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺧﻮﺩ ﻣﻲﺑﺎﻟﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺫﻛـﺮ‪:‬‬
‫َ َ‬
‫ﻻَ ﻗُﻮَّةَ إِﻻَّ ﺑِﺎﷲَ ّ« ﭘﺲ ﺍﺯ ﺗﺒﻴﻴﻦِ ﻣﻌﻨﺎﻱ ﺁﻥ‪ ،‬ﺑﺮﺍﻳﺶ ﻻﺯﻡ ﺍﺳﺖ ﺗﺎ ﻣﺪﺗﻲ ﺁﻥ ﺭﺍ ﺗﻜـﺮﺍﺭ‬
‫ِ‬ ‫»ﺣﻮْلَ و‬
‫ﻛﻨﺪ؛ ﻭ ﺩﺭﻳﺎﺑﺪ »ﺩﮔﺮﮔﻮﻧﻲ ﺍﺯ ﺁﻧﭽﻪ ﻧﺎﺑﺎﻳﺴﺘﻪ ﻭ ﻧﺎﺷﺎﻳﺴﺘﻪ ﺍﺳـﺖ؛ ﻭ ﺗﻮﺍﻧـﺎﻳﻲ ﻭ ﻧﻴـﺮﻭ ﺑـﺮ ﺁﻧﭽـﻪ‬
‫ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ؛ ﻭ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ ،‬ﺟﺰ ﺑﻪ ﺩﺳﺖ ﺧﺪﺍ ﻧﻴﺴﺖ«‪ .‬ﭘﺲ ﺍﻧﺴﺎﻥ ﭼﻴﺰﻱ ﻧﻴﺴـﺖ‪ ،‬ﻣﮕـﺮ‬
‫ﺁﻥ ﻛﻪ ﺗﻨﻬﺎ ﺯﻣﻴﻨﻪ ﺭﺍ ﻣﺴﺎﻋﺪ ﻣـﻲﻛﻨـﺪ ﻛـﻪ ﺁﻥ ﻫـﻢ ﺑـﻪ ﺩﺳـﺖ ﺧﺪﺍﺳـﺖ؛ ﻭ ﺁﻧﮕﻬـﻲ ﺁﻳـﺎ ﺍﻳـﻦ‬
‫ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﻧﺘﻴﺠﻪﺑﺨﺶ ﺍﺳﺖ ﻳﺎ ﻧﻪ؟ ﺍﻳﻦﻫﺎ ﻫﻤﻪ ﺑﻪ ﺩﺳﺖ ﺧﺪﺍﺳﺖ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺍﻧﺴﺎﻧﻲ‬
‫ﻛﻪ ﻣﻲﺧﻮﺍﻫﺪ ﺧﻮﺩ ﺭﺍ ﻣﻄﺮﺡ ﻛﻨﺪ‪ ،‬ﭼﻪ ﻛﺎﺭﻩ ﺍﺳﺖ؟ ﺷﺎﻳﺪ ﻛﺴﻲ ﺑﻪ ﻗﺼـﻮﺭ ﻭ ﻛﻮﺗـﺎﻫﻲ ﺩﭼـﺎﺭ‬
‫ﺷﻮﺩ؛ ﻭ ﺑﻲﻣﺒﺎﻻﺕ ﺑﺎﺷﺪ‪ .‬ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﻛﺴﻲ ﻧﻴﺰ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻘﺮﺭ ﺷﻮﺩ‪.‬‬
‫ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﻌﻨﺎﻱ ﺩﻋﺎ ﻭ ﺫﻛﺮ – ﺧﻮﺩ – ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﻪ ﭼﻪ ﺣﺎﻟﺘﻲ ﻣﺮﺑﻮﻁ ﺍﺳﺖ؛ ﺑـﺮﺍﻱ‬
‫ﻣﺜﺎﻝ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﻣﺆﻣﻨﺎﻥِ ﮔﺬﺷﺘﻪ ﺩﺭ ﻣﻴـﺪﺍﻥ ﻧﺒـﺮﺩ ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﺑـﺎ ﺩﺷـﻤﻦ ﺭﻭﺑـﻪﺭﻭ‬
‫ﻣﻲﺷﺪﻧﺪ‪ ،‬ﭼﻨﻴﻦ ﻣﻲﮔﻔﺘﻨﺪ‪:‬‬
‫َّٓ َۡ ۡ َ ََۡ َ ۡٗ َ َّ ۡ َۡ َ َ َ َ ُ ۡ َ ََ َۡ ۡ ۡ َ‬
‫�ٰفِر َ‬
‫�ن ‪] ٢‬اﺒﻟﻘﺮة‪:‬‬‫ِ‬ ‫﴿َ�َنا أف ِرغ علينا ص�� و�بِت أقدامنا وٱن�نا � ٱلقو ِم ٱل‬
‫‪.[٢٥٠‬‬
‫»ﭘﺮﻭﺭﺩﮔﺎﺭﺍ! ﺑﺮ ﻣﺎ ﺷﻜﻴﺒﺎﻳﻲ ﻓﺮﻭ ﺭﻳﺰ! ﻭ ﮔﺎﻡﻫﺎﻱ ﻣﺎ ﺭﺍ ﺍﺳﺘﻮﺍ ﺩﺍﺭ! ﻭ ﻣﺎ ﺭﺍ ﺑﺮ ﮔﺮﻭﻩ ﻛﺎﻓﺮﺍﻥ ﭘﻴـﺮﻭﺯ‬
‫ﮔﺮﺩﺍﻥ!«‪.‬‬
‫ﻳﺎ ﺩﻋﺎﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻣﺎﻧﻨﺪ ﺍﻳﻦ‪ .‬ﭘﺲ ﺷﻤﺎ ﻧﻴﺰ ﺩﺭ ﭼﻨـﻴﻦ ﺣـﺎﻟﺘﻲ ﺍﻳـﻦ ﺩﻋـﺎ ﺭﺍ ﺑﺨﻮﺍﻧﻴـﺪ‪ .‬ﻳـﺎ‬
‫ﻣﺆﻣﻨﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﺮﻋﻮﻥ ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﺧﻮﺍﻧﺪﻧﺪ‪:‬‬
‫ّ‬
‫لۡقَوۡمِ ٱل�َٰلِم َ‬ ‫ِ‬
‫� ‪] ﴾٨‬ﻳﻮ�ﺲ ‪.[٨٥ :‬‬ ‫ِ‬ ‫﴿ َ�ّنَا �َ �َۡعَلۡنَا فِتۡنَةٗ لّ‬
‫»ﭘﺮﻭﺭﺩﮔﺎﺭﺍ! ﻣﺎ ﺭﺍ )ﺁﻣﺎﺝ( ﺑﻼ ﻭ ﺁﺯﺍﺭ ﺳﺘﻤﻜﺎﺭﺍﻥ ﻗﺮﺍﺭ ﻣﺪﻩ«‪.‬‬
‫ﭘﺲ ﺷﻤﺎ ﻧﻴﺰ ﻭﻗﺘﻲ ﺩﭼﺎﺭ ﭼﻨﺎﻥ ﺣﺎﻟﻲ ﻣﻲﺷﻮﻳﺪ؛ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﻮﻋﻨﻲ ﻗﺮﺍﺭ ﻣـﻲﮔﻴﺮﻳـﺪ‪ ،‬ﺍﻳـﻦ‬
‫ﺩﻋﺎ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ؛ ﻳﺎ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺑﺮﺍﻱ ﺍﻧﺠﺎﻡ ﻣﺄﻣﻮﺭﻳﺘﻲ ﺑﻪ ﺟﺎﻳﻲ ﻣﻲﺭﻭﻳﺪ؛ ﻭ ﺩﻟﻴـﻞ ﻭ ﺭﺍﻫﻨﻤـﺎﻳﻲ‬
‫ﻧﺪﺍﺭﻳﺪ – ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺩﺭ ﺑﻴﺎﺑﺎﻧﻲ ﻫﺴﺘﻴﺪ ﻛﻪ ﻧﻤـﻲﺩﺍﻧﻴـﺪ ﺑـﻪ ﻛﺠـﺎ ﺑﺮﻭﻳـﺪ – ﻫﻤـﺎﻥ ﺩﻋـﺎﻳﻲ ﺭﺍ‬
‫ﺑﺨﻮﺍﻧﻴﺪ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ )ﻣﻮﺳﻲ ‪ (‬ﺧﻮﺍﻧﺪ‪:‬‬
‫يل ‪] ﴾٢‬اﻟﻘﺼﺺ‪.[٢٢ :‬‬ ‫ٰ رَ� ِّٓ أَن �َهۡدِيَ�ِ سَوَآء ّ‬ ‫�‬
‫َ ٱلسَب ِ ِ‬ ‫﴿ََ‬
‫»ﺍﻣﻴﺪ ﺍﺳﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻣﺮﺍ ﺑﻪ ﺭﺍﻩ‪ ‬ﺭﺍﺳﺖ ﻫﺪﺍﻳﺖ ﻛﻨﺪ«‪.‬‬

‫ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﻛﻠﻤﻪﻱ ﺍﺧﻼﺹ ﻭ ﺻﻠﻮﺍﺕ ﺑﺮ ﭘﻴﺎﻣﺒﺮ‪‬‬

‫ﻛﻠﻤﻪ ﺍﺧﻼﺹ )ﻻ � إﻻ اﷲ( ﺫﻛﺮ ﻭ ﺩﻭﺗﺎﻱ ﺩﻳﮕﺮ ﺩﻋﺎ ﻫﺴﺘﻨﺪ‬
‫ﻟﺰﻭﻡ ﺷﻨﺎﺧﺖ ﻣﻌﻨﺎ ﻭ ﺣﻀﻮﺭ ﻗﻠﺐ ﺩﺭ ﺫﻛﺮﻫﺎ‬
‫ﺑﺮ ﭘﺎﻳﺔ ﻣﻘﺪﻣﻪ ﻳﺎﺩ ﺷﺪﻩ ﺩﺭ ﺑﺎﺭﺓ ﺩﻋﺎ ﻭ ﺫﻛﺮ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﺳﻪ ﺫﻛﺮ ﻭ ﺩﻋﺎﻱ ﺑﺰﺭگ‪ :‬ﻛﻠﻤﺔ‬
‫ﺍﺧﻼﺹ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺻﻠﻮﺍﺕ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ‪ ‬ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﺳﺨﻦ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﻣﻌﻨﺎﻱ ﺁﻥﻫﺎ ﺩﺭﺳﺖ ﻓﻬﻤﻴﺪﻩ ﺷﻮﺩ‪ .‬ﺁﻧﮕـﺎﻩ ﺍﻧﺴـﺎﻥ ﺩﺭ‬
‫ﺣﺎﻟﺖﻫﺎﻳﻲﻛﻪ ﺁﻣﺎﺩﮔﻲ ﺭﻭﺍﻧﻲ ﺩﺍﺭﺩ‪ ،‬ﺁﻥﻫﺎ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﻭِﺭﺩ ﻛﻨﺪ؛ ﻭ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﺑﮕﺬﺍﺭﺩ؛ ﻧﻪ ﺍﻳﻦ‬
‫ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﻟﺘﺰﺍﻡ ﻧﺬﺭ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺍﮔﺮ ﺩﺭ ﺷﺮﺍﻳﻄﻲ ﺑﺮﺍﻳﺶ ﺟـﻮﺭ ﻧﺸـﺪ‪ ،‬ﺧﻴـﺎﻝ ﻛﻨـﺪ ﻣﺮﺗﻜـﺐ‬
‫ﮔﻨﺎﻫﻲ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﻣﻮﺭ ﻣﻨﺪﻭﺏ ﺑﺎﺷﺪ؛ ﮔﺮﭼﻪ ﮔﻔﺘﻪ ﺷﺪ ﺍﻳﻦ ﺫﻛﺮﻫﺎ ﺩﺭ ﻧﻤـﺎﺯ‬
‫ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ؛ ﻭ ﺍﻧﺴﺎﻥ ﺁﻥﻫﺎ ﺭﺍ ﭘﻴﻮﺳﺘﻪ ﺍﺩﺍ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﺩﺭ ﺯﻣﺎﻥﻫﺎﻱ ﺩﻳﮕـﺮ ﭼﻨـﺪﺗﺎﻳﻲ‬
‫ﻫﻢ ﺍﻓﺰﻭﺩ؛ ﻣﺎﻧﻨﺪ ﻫﻔﺘﺎﺩ ﺑﺎﺭ ﺍﺳﺘﻐﻔﺎﺭ ﺑﺎ ﺍﻟﻔـﺎﻅ ﮔﻮﻧـﺎﮔﻮﻥ ﺩﺭ ﻧﻤﺎﺯﻫـﺎﻱ ﺭﻭﺯﺍﻧـﻪ ﻛـﻪ ﺩﻳﮕـﺮ ﺑـﻪ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﺑﻴﺸﺘﺮ ﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ؛ ﺟﺰ ﭼﻨﺪﺗﺎﻳﻲ ﺩﻳﮕﺮ ﺗﺎ ﺍﺯ ﻫﻔﺘﺎﺩ ﺑﻴﺸﺘﺮ ﺷـﻮﺩ‪ ،‬ﺗـﺎ ﺁﻧﭽـﻪ ﺩﺭ ﺍﻳـﻦ‬
‫ﺜ ﻣ ْﻦ َﺳﺒْﻌ َ‬
‫َ‬ ‫َ� ﺮ َ‬
‫�«) ‪ (1‬ﺍﮔﺮ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻐﻔﺎﺭ ﺩﺭ‬
‫‪F41‬‬
‫ِ‬ ‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﺼﺪﺍﻕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ِ ْ » :‬‬
‫ﻧﻤﺎﺯ ﻛﻤﺘﺮ ﺍﺯ ﻫﻔﺘﺎﺩ ﺍﺳﺖ‪ ،‬ﭼﻨﺪﺗﺎﻳﻲ ﺑﻪ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﻮﺩ‪ ،‬ﺗﺎ ﺑﻴﺸـﺘﺮ ﺍﺯ ﻫﻔﺘـﺎﺩ ﮔـﺮﺩﺩ‪ .‬ﻳـﺎ ﺑـﺮﺍﻱ‬
‫ﺧﻮﺩ ﺩﺭ ﺭﻭﺯ – ﺩﺳﺖ ﻛـﻢ – ﺳـﻲ ﺻـﻠﻮﺍﺕ ﺗﻌﻴـﻴﻦ ﻛﻨـﺪ‪ .‬ﺍﮔـﺮ ﺍﻳـﻦ ﺗﻌـﺪﺍﺩ ﺩﺭ ﻧﻤـﺎﺯ ﺑـﻮﺩ‪،‬‬
‫ﻛﺎﻓﻲﺳﺖ؛ ﻭﻟﻲ ﺍﮔﺮ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺗﺎ ﺩﺭ ﻧﻤﺎﺯ ﺑﻮﺩ‪ ،‬ﭘﻨﺞ ﺗﺎﻱ ﺩﻳﮕﺮ ﺑﻴﻔﺰﺍﻳﺪ‪.‬‬
‫ﺫﻛﺮﻫﺎﻱ ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ‪» :‬ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ« ﻧﻴﺰ ﺑﻪ ﻫﻤﺎﻥ ﺗﺮﺗﻴﺐ‪ .‬ﺍﻳﻦ ﺫﻛﺮﻫﺎ ﺭﺍ ﺑﺎﻳـﺪ ﺑـﺎ ﺣﻀـﻮﺭ‬
‫ﻗﻠﺐ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﻨﺎ ﻭ ﺍﻳﻦ ﺍﺣﺴـﺎﺱ ﻛـﻪ ﺩﺭ ﭘﻴﺸـﮕﺎﻩ ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺖ‪ ،‬ﺑـﺮ ﺯﺑـﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﺗـﺎ‬
‫ﻧﺘﻴﺠﻪﺑﺨﺶ ﺑﺎﺷﺪ؛ ﻭ ﺍﺯ ﺍﺳﺘﻐﻔﺎﺭ ﺁﻏﺎﺯ ﻛﻨﺪ‪.‬‬

‫ﺍﺳﺘﻐﻔﺎﺭ‬
‫ﺍﻧﺴﺎﻥ ﻧﻤﺎﺯﮔﺰﺍﺭ‪ ،‬ﺑﻨﺪﺓ ﺧﺪﺍﺳﺖ؛ ﻭ ﺩﺭ ﻧﻌﻤﺖﻫـﺎﻱ ﺧﺪﺍﻭﻧـﺪ ﻭ ﻣﻈـﺎﻫﺮ ﺭﺣﻤـﺖ‪ ‬ﺍﻭ ﻏـﺮﻕ‬
‫ﺍﺳﺖ؛ ﻭ ﺧﻮﺩ ﻭ ﻫﺮﭼﻪ ﻫﺴﺖ؛ ﻭ ﺑﻪ ﺁﻥ ﺩﺳﺘﺮﺳﻲ ﺩﺍﺭﺩ‪ ،‬ﻫﻤﻪ ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ؛ ﺍﻣﺎ ﺧﻮﺩ ﺭﺍ‬
‫ﺑﺴﻴﺎﺭ ﻣﻘﺼﺮ ﻣﻲﺑﻴﻨﺪ؛ ﺯﻳﺮﺍ ﺍﺯ ﻧﻌﻤﺖﻫﺎﻱ ﺧﺪﺍ ﺑﻪ ﺷﺎﻳﺴﺘﮕﻲ ﺑﻬﺮﻩ ﻧﺒﺮﺩﻩ؛ ﻭ ﺍﺯ ﻣﻈـﺎﻫﺮِ ﺭﺣﻤـﺖ‪‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﺗﺰﻛﻴﺔ ﺧﻮﺩ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺑﺎﻳﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻳﺎ ﻣﻌﺮﻭﻓـﻲ ﺭﺍ ﺭﻫـﺎ‬
‫ﻛﺮﺩﻩ؛ ﻳﺎ ﻣﻨﻜﺮﻱ ﺭﺍ ﻣﺮﺗﻜﺐ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻟﺒﺘﻪ ﻧﻪ ﺗﻨﻬﺎ ﻳﻚ ﻣﻌـﺮﻭﻑ ﻳـﺎ ﻳـﻚ ﻣﻨﻜـﺮ‪ ،‬ﺑﻠﻜـﻪ ﺩﺭ‬
‫ﭘﺮﻭﻧﺪﺓ ﺯﻧﺪﮔﻲﻳﺶ ﻛﻮﺗﺎﻫﻲﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻣﻲﺑﻴﻨﺪ‪ .‬ﻫﻤﺎﻧﮕﻮﻧـﻪ ﻛـﻪ ﺩﺭ ﺑـﺎﺭﺓ ﻭﺭﺩﻫـﺎ ﻭ ﺫﻛﺮﻫـﺎ‬

‫‪ -1‬ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻨﺒﻲ‪ ،‬ﺣﺪﻳﺚ ‪ ،5948‬ﺳﻨﻦ ﺗﺮﻣﺬﻱ‪ ،‬ﺑﺎﺏ ﺳﻮﺭﺓ ﻣﺤﻤﺪ‪ ،‬ﺣﺪﻳﺚ ‪،3182‬‬
‫ﻣﺴﻨﺪ ﺍﺣﻤﺪ‪ ،‬ﻣﺴﻨﺪ ﺍﺑﻮﻫﺮﻳﺮﻩ‪ ،‬ﺣﺪﻳﺚ ‪ 8137‬ﻭ‪....‬‬
‫ﮔﻔﺘﻴﻢ‪ ،‬ﻫﺮ ﻛﺮﺩﺍﺭﻱ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ – ﺑﻪ ﻭﻳﮋﻩ ﻫﻨﮕﺎﻣﻲ ﺑـﺮﺍﻳﺶ ﺑـﻪ ﺻـﻮﺭﺕ ﺑﺮﻧﺎﻣـﻪ‬
‫ﺩﺭﺁﻳﺪ؛ ﺣﺘﻲ ﺍﮔﺮ ﺑﺮﻧﺎﻣﻪ ﻫﻢ ﻧﺸﻮﺩ – ﺑﺮ ﺭﻭﺍﻧﺶ ﺍﺛﺮ ﺧﻮﺩ ﺭﺍ ﻣﻲﮔﺬﺍﺭﺩ‪ .‬ﮔﻮﻳﻲ ﻣﻘﺪﺍﺭﻱ ﺩﻭﺩ ﻳـﺎ‬
‫ﮔﺮﺩ ﻭ ﻏﺒﺎﺭ‪ ،‬ﺑﺮ ﺭﻭﺍﻥِ ﺍﻧﺴﺎﻥ ﻣﻲﻧﺸﻴﻨﺪ‪ .‬ﻭﻗﺘﻲﻛﻪ ﺗﻜﺮﺍﺭ ﺷﺪ‪ ،‬ﻏﻠﻈﺖ ﻣﻲﻳﺎﺑﺪ؛ ﻭ ﺑﻪ ﺣﺠﺎﺑﻲ ﺑﺪﻝ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﻭﺿﻌﻴﺘﻲ ﺍﻧﺴﺎﻥ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺍﺯ ﻗﻠﺒﺶ ﺑﺮﺍﻱ ﺁﻧﭽﻪ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺑﻬﺮﻩ ﺑﮕﻴﺮﺩ‪.‬‬
‫ﮔﺎﻩ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﻛﺎﻣﻼً ﺳﻴﺎﻩ ﺷﻮﺩ؛ ﻭ ﭘﺮﺩﻩ ﻭ ﺣﺠﺎﺑﻲ ﺩﻭﺭ ﺁﻥ ﺭﺍ ﻓـﺮﺍ ﮔﻴـﺮﺩ‪،‬‬
‫ﺑﻪ ﺗﻮﻓﻴﻖ ﺧﺪﺍﻭﻧﺪ ﺑﻴﺪﺍﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺣﺎﻟﻲ ﺑﺎﻳﺪ ﺑـﻪ ﻣﺤﺎﺳـﺒﺔ ﺧـﻮﺩ ﺑﭙـﺮﺩﺍﺯﺩ‪ :‬ﺧﺪﺍﻭﻧـﺪ‬
‫ﻣﻈﺎﻫﺮِ ﺭﺣﻤﺘﺶ ﺭﺍ ﺑﺮﺍﻱ ﭼﻪ ﻫﺪﻓﻲ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ؛ ﻭ ﻣﻦ ﭼﻪ ﻛـﺎﺭ ﻛـﺮﺩﻩﺍﻡ؟ ﻭ‬
‫ﭼﻪ ﺑﻼﻳﻲ ﺑﺮ ﺳﺮِ ﺧﻮﺩ ﺁﻭﺭﺩﻩﺍﻡ؟ ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺎﻋـﻞ ﺍﺳـﺖ؛ ﻭ ﺍﻧﺴـﺎﻥ – ﺗﻨﻬـﺎ – ﺯﻣﻴﻨـﻪ ﺭﺍ‬
‫ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﺒﺎﺩﺍ ﺧﻮﺩ ﺭﺍ ﻓﺮﻳﺐ ﺩﻫﻢ؛ ﻭ ﺑﮕﻮﻳﻢ ﺧﺪﺍﻭﻧﺪ ﺍﻳـﻦ ﻛـﺎﺭ ﺭﺍ ﺍﻧﺠـﺎﻡ ﺩﺍﺩﻩ؛ ﻭ ﻣـﻦ‬
‫ﻧﺒﻮﺩﻩﺍﻡ؛ ﻳﺎ ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ‪ ،‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺧﺪﺍ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩ ﺍﺳﺖ؛ ﻭ ﻣﻦ ﺗﻘﺼﻴﺮﻱ ﻧﺪﺍﺭﻡ‪ ،‬ﺑﻠﻜﻪ‬
‫ﺑﺎﻳﺪ ﺑﮕﻮﻳﻢ‪ :‬ﺍﮔﺮ ﻣﻦ ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﻧﻤﻲﻛﺮﺩﻡ‪ ،‬ﺳﻨﺖ‪ ‬ﺍﻭ ﺑﺮ ﺍﻳﻦ ﻣﻨﻮﺍﻝ ﻧﺒـﻮﺩ ﻛـﻪ ﺑـﻲﺯﻣﻴﻨـﻪ ﺍﻳـﻦ‬
‫ﻛﺎﺭﻫﺎﻱ ﻣﻨﻜﺮ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ .‬ﭘﺲ ﻣﻦ ﻣﻘﺼﺮﻡ ﻛﻪ ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﻛﺮﺩﻡ‪.‬‬
‫ﺍﮔﺮ ﻧﻴﻜﻲﻫﺎﻳﻲ ﻫﻢ ﺩﺍﺷﺖ – ﺑﺮﺍﻱ ﺗﻜﻤﻴﻞ ﺍﻳﻦ ﺯﻣﻴﻨﻪ – ﻣﺒﺎﺩﺍ ﺩﭼﺎﺭ ﻏﺮﻭﺭ ﺷﻮﺩ؛ ﻭ ﺑﮕﻮﻳـﺪ‪:‬‬
‫ﻣﻦ ﻛﺎﺭ ﻧﻴﻚ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩﺍﻡ؛ ﻭ ﺧﻮﺩﻡ ﺩﺭ ﺍﻧﺠﺎﻡ ﻧﻴﻜﻲﻫﺎ ﻧﻘﺶ ﺩﺍﺷﺘﻪﺍﻡ‪.‬‬
‫ﺑﺎﻳﺪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﺩ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺭﺍﺩﻩ ﻧﻤﻲﻛـﺮﺩ‪ ،‬ﻫـﺰﺍﺭ ﺯﻣﻴﻨـﻪﺳـﺎﺯﻱ ﻫـﻢ‬
‫ﻣﻨﺘﻬﻲ ﺑﻪ ﻧﺘﻴﺠﻪ ﻧﻤﻲﺷﺪ‪ .‬ﺑﺎﺯ ﺍﮔﺮ ﺍﻭ ﺗﻮﻓﻴـﻖ ﻧﻤـﻲﺩﺍﺩ‪ ،‬ﺯﻣﻴﻨـﻪﺳـﺎﺯﻳﻲ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺭﺍ ﺑـﻪ ﻋـﺰﻡ‬
‫ﻣﻲﺭﺳﺎﻧﺪ‪ ،‬ﻣﻨﺘﻬﻲ ﺑﻪ ﻋﺰﻡ ﻧﻤﻲﺷﺪ؛ ﻭ ﻋﺰﻡ ﭘﻴﺪﺍ ﻧﻤﻲﮔﺸﺖ‪ .‬ﭘﺲ ﺩﺭ ﻫﺮ ﺷﺮّﻱ ﺧﻮﺩ ﺭﺍ ﺑﺒﻴﻨﺪ؛ ﻭ‬
‫ﺩﺭ ﻫﺮ ﺧﻴﺮﻱ ﺧﺪﺍ ﺭﺍ‪ .‬ﭘﺲ ﺍﮔﺮ ﻧﻴﻜﻲ ﺭﺥ ﺩﺍﺩ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺣﻤﺪ ﻭ ﺳﺘﺎﻳﺶ ﻛﻨﺪ؛ ﻭ ﺑﺮﺍﻱ ﺑـﺪﻱﻫـﺎ‬
‫ﺑﻪ ﺁﻣﺮﺯﺵﻃﻠﺒﻲ ﺭﻭﻱ ﺁﻭﺭﺩ‪.‬‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﺍﺯ ﻭﺍژﺓ ﻏَﻔﺮ ﺑﻪ ﻣﻌﻨﺎﻱ ﭘﻮﺷﺎﻧﺪﻥ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺁﺩﻣﻲ ﺑـﺎ ﺍﺳـﺘﻐﻔﺎﺭ ﺍﺯ‬
‫ﺧﺪﺍﻭﻧﺪ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﮔﻨﺎﻩﺍﺵ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﮔﻨـﺎﻩ ﻇـﺎﻫﺮﻱ ﻧﻴﺴـﺖ؛ ﻭ ﺩﻳـﺪﻩ‬
‫ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺗﺎ ﭘﻮﺷﺎﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎ ﺍﺳﺘﻐﻔﺎﺭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣـﻲﺧﻮﺍﻫـﺪ ﻧﺸـﺎﻧﻪﻫـﺎﻳﻲ ﺭﺍ ﻛـﻪ ﺑـﺮ‬
‫ﺭﻭﺍﻧﺶ ﻧﺸﺴﺘﻪ ﺑﭙﻮﺷﺎﻧﺪ؛ ﻳﻌﻨﻲ ﺁﻥ ﻧﺸﺎﻧﻪﻫﺎ ﺭﺍ ﺑﺮﺩﺍﺭﺩ؛ ﻭ ﭘﺮﺩﺓ ﺑﺮ ﺁﻥﻫﺎ ﺑﻜﺸﺪ‪ ،‬ﺗﺎ ﺩﻳﮕﺮ ﺑﺮ ﺭﻭﺍﻥ‬
‫ﺍﻧﺴﺎﻥ ﻣﺴﻠّﻂ ﻧﺒﺎﺷﻨﺪ‪ .‬ﮔﻮﻳﻲ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﺳﺘﻐﻔﺎﺭ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺷﺴﺖﻭﺷﻮ ﻣﻲﺩﻫﺪ؛ ﺍﻣﺎ ﺑﺎ ﭼﻪ ﺣﺎﻟﺘﻲ؟‬
‫ﻛﺴﻲﻛﻪ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺭﻋﻴﺘﻲﺳﺖ ﻛﻪ ﻣﺮﺗﻜﺐ ﻧﺎﻓﺮﻣﺎﻧﻲ ﺷﺪﻩ؛ ﻭ ﻣـﻲﺭﻭﺩ ﺩﺭ ﭘﻴﺸـﮕﺎﻩ‬
‫ﻓﺮﻣﺎﻧﺮﻭﺍ ﻭ ﺍﺭﺑﺎﺑﺶ ﺑﻨﺸﻴﻨﺪ‪ :‬ﺍﺯ ﻳﻚ ﺳﻮ ﺩﻭﺳﺖ ﺩﺍﺭﺩ‪ ،‬ﺑﺨﺸﺎﻳﺸﻲ ﺷﺎﻣﻞ ﺣﺎﻟﺶ ﺷﻮﺩ؛ ﺍﺯ ﺳـﻮﻱ‬
‫ﺩﻳﮕﺮ ﺳﺮﺍﭘﺎﻳﺶ ﺭﻫﺒﺖ ﺍﺳﺖ ﻛﻪ ﻣﺒﺎﺩﺍ ﺑﺨﺸﺎﻳﺶ ﻭ ﺁﻣﺮﺯﺵ ﺑﻪ ﺍﻭ ﺗﻌﻠﻖ ﻧﮕﻴﺮﺩ‪ .‬ﺑـﺎ ﭼـﻪ ﺣـﺎﻟﻲ‬
‫ﻣﻲﮔﻮﻳﺪ‪ :‬ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻡ ﻭ ﻏﻠﻂ ﻛﺮﺩﻡ‪ .‬ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺩﻫـﻢ‪ .‬ﻣـﺮﺍ ﺑﺒﺨﺸـﺎﻱ‪ ،‬ﻭ‬
‫ﮔﺬﺷﺖ ﻛﻦ!‬
‫ﭘﺲ ﺑﺎﻳﺪ ﺑﺎ ﭼﻨﻴﻦ ﺣﺎﻟﻲ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ؛ ﻭ ﺑﻪ ﺍﺳﺘﻐﻔﺎﺭ ﺑﭙﺮﺩﺍﺯﺩ؛ ﻭ ﺑﮕﻮﻳﺪ‪:‬‬
‫اﻏﻔﺮ ﻲﻟ‪ ،‬ﻏﻔﺮاﻧﻚ ر�!«‪.‬‬ ‫»ﺘﻐﻔﺮ اﷲ‪ ،‬رب اﻏﻔﺮ ﻲﻟ‪ ،‬ا�‬
‫ﻳﺎ ﻫﺮ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻳﻦ ﺗﻌﺒﻴﺮﺍﺕ‪ .‬ﺑﻨﺎﺑﺮ ﺭﻫﻨﻤﻮﺩ ﭘﻴﺎﻣﺒﺮ ﺍﮔﺮ ﺩﺭ ﺭﻭﺯ‪ ،‬ﺑﻴﺶ ﺍﺯ ﻫﻔﺘـﺎﺩ ﺑـﺎﺭ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﺑﻜﻨﺪ – ﻛﻪ ﻛﻤﻲ ﺍﺯ ﺁﻥﻫﺎ ﺩﺭ ﻧﻤﺎﺯ ﺑﺎﺷـﺪ – ﺷـﺎﻳﺪ ﺑﺘـﻮﺍﻥ ﮔﻔـﺖ ﺍﮔـﺮ ﭘﻴﺸـﺘﺮ ﺯﻣﻴﻨـﺔ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺁﺛﺎﺭﻱ ﺍﺯ ﮔﻨﺎﻩ ﺑﺮ ﺭﻭﺍﻧﺶ ﻧﻤﻲﻣﺎﻧﺪ‪ .‬ﺁﺭﻱ! ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﺳـﺘﻐﻔﺎﺭ ﺑـﻪ‬
‫ﺳﻮﻱ ﺧﺪﺍ ﺑﺎﺯﻣﻲﮔﺮﺩﺩ؛ ﻭ ﺍﺯ ﺑﻨﺪﮔﻲ ﺧﺪﺍﻳﺎﻥ ﺩﻳﮕﺮ – ﻛـﻪ ﻳﻜـﻲ ﺍﺯ ﺁﻥﻫـﺎ ﻫﻮﺍﺳـﺖ – ﺩﺳـﺖ‬
‫ﻣﻲﻛﺸﺪ‪.‬‬

‫ﻛﻠﻤﻪﻱ ﺍﺧﻼﺹ ﻭ ﺭﺍﺯﻫﺎﻱ ﺧﺪﺍﻭﻧﺪﻱ‬

‫ﻣﺴﺄﻟﺔ ﻳﻚ »ﺍﻟﻪ« ﺩﺍﺷﺘﻦ ﻭ ﻭﺣﺪﺍﻧﻴﺖ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻟﻮﻫﻴﺖ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻱ ﺑﻪ‬
‫ﻣﻘﺘﻀﺎﻱ ﺁﻥ ﻣﻮﺿﻊﮔﻴﺮﻱ ﻛﻨﺪ‪ .‬ﺑﻪ ﻃﻮﺭ ﺍﺧﺘﺼﺎﺭ‪ ،‬ﺍﻟﻪ ﻛﺴـﻲ ﻳـﺎ ﭼﻴـﺰﻱﺳـﺖ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺍﻭ ﺭﺍ‬
‫ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥ ﻭ ﺳﻮﺩﺭﺳﺎﻥ ﻭ ﻣﺴﻠّﻂ ﺑﺮ ﺧﻮﺩ ﺑﺪﺍﻧﺪ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻪ ﺳﺒﺐ ﺳﻮﺩ ﺭﺳﺎﻧﻲﻳـﺶ ﺑـﻪ‬
‫ﺍﻭ ﺭﺍﻏﺐ ﺷﻮﺩ؛ ﻭ ﺑﻪ ﺳﺒﺐ ﺩﻭﺭﻛﻨﻨﺪﮔﻲ ﺯﻳﺎﻧﺶ ﺍﺯ ﺍﻭ ﺭﺍﻫﺐ ﮔﺮﺩﺩ؛ ﻭ ﺩﺭﻭﻧﺶ ﺍﻣﻴـﺪ ﻭ ﺗـﺮﺱ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺟﺎﻱ ﺑﮕﻴﺮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﻫﺮﭼﻪ ﺍﻭ )ﻓﺮﻣﺎﻧﺮﻭﺍ( ﺩﺳﺘﻮﺭ ﻣﻲﺩﻫﺪ‪ ،‬ﺍﻧﺠﺎﻡ ﺩﻫـﺪ؛ ﻭ ﺑـﺮ ﭘﺎﻳـﺔ‬
‫ﺭﻏﺒﺘﺶ ﺍﺯ ﺍﻭ ﻳﺎﺭﻱ ﺑﺨﻮﺍﻫـﺪ‪ ،‬ﺗـﺎ ﺍﻣﻜﺎﻧـﺎﺕ ﺭﺍ ﺑـﺮﺍﻳﺶ ﻓـﺮﺍﻫﻢ ﺳـﺎﺯﺩ؛ ﻭ ﻣﻮﺍﻧـﻊ ﺭﺍ ﺩﻭﺭ ﻛﻨـﺪ‬
‫)ﻓﺮﻳﺎﺩﺭﺱ ﺑﺎﺷﺪ(‪ ،‬ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﻓﺮﻣﺎﻥﺑﺮﺩﺍﺭﻱ ﻛﻨﺪ – ﻫﻤﺎﻧﮕﻮﻧـﻪ ﻛـﻪ ﺩﺭ ﻣﻌﻨـﺎﻱ ﺭﺏ ﻭ ﺍﻟـﻪ‬
‫ﺑﻴﺎﻥ ﺷﺪ – ﺍ‪‬ﻟﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﺩﻭ ﻛﺎﺭ ﺍﺧﻴﺮ‪ ،‬ﻳﻌﻨﻲ ﻓﺮﻣﺎﻥﺭﻭﺍﻱ ﻓﺮﻳﺎﺩﺭﺱ ﺑﻪ ﻛﺎﺭ ﻣـﻲﺭﻭﺩ؛ ﻣﺸـﺮﻭﻁ‬
‫ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺁﻥ ﺍﻟﻪ ﺳﻮﺩﺭﺳﺎﻥ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥ ﻭ ﻣﺴﻠّﻂ ﺑﺮ ﺳﺮﻧﻮﺷﺖ ﻭ ﻛﻨﺘﺮﻝﻛﻨﻨﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﺍﻧﺴﺎﻥ ﺯﻣﺎﻧﻲﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭﺻﺎﻑ ﺍﻟﻪﺍﺵ )ﺳﻮﺩﺭﺳـﺎﻥ ﻭ ﺩﻭﺭﻛﻨﻨـﺪﺓ ﺯﻳـﺎﻥ ﻭ‬
‫ﻣﺴﻠﻂ ﺑﺮ ﺳﺮﻧﻮﺷﺖ ﻭ ﻛﻨﺘﺮﻝﻛﻨﻨﺪﻩ( ﻗـﺮﺍﺭ ﻣـﻲﮔﻴـﺮﺩ؛ ﻭ ﺍﻭ ﺭﺍ ﻣـﻲﺷﻨﺎﺳـﺪ‪ ،‬ﺩﺭ ﻭﻱ ﺭﻏﺒـﺖ ﻭ‬
‫ﺭﻫﺒﺖ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ؛ ﻭ ﺑﻪ ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻲ ﺩﭼﺎﺭ ﻣﻲﺷﻮﺩ؛ ﺍﻣﺎ ﺯﻣﺎﻧﻲﻛـﻪ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻓﺮﻣـﺎﻥﺭﻭﺍﻱ‬
‫ﻓﺮﻳﺎﺩﺭﺱ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪ ،‬ﺩﻳﮕﺮ ﻣﺴﺄﻟﺔ ﺟﻬﺖﺩﺍﺩﻥ ﺑﻪ ﻭﺍﻗﻌﻴﺖ ﺯﻧﺪﮔﻲ ﺑﺮﭘﺎﻳﺔ ﺍﻧﻘﻼﺑـﻲﺳـﺖ ﻛـﻪ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﺳﻪ ﺻﻔﺖ )ﺳﻮﺩﺭﺳﺎﻥ ﻭ ﺩﻭﺭﻛﻨﻨﺪﺓ ﺯﻳﺎﻥ ﻭ ﻛﻨﺘﺮﻝﻛﻨﻨﺪﻩ( ﺩﺭ ﻭﻱ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ .‬ﺑﻨﺎﺑﺮ‬
‫ﺍﻳﻦ‪ ،‬ﺁﻧﭽﻪ ﺍﻭ ﻓﺮﻣﺎﻥ ﻣﻲﺩﻫﺪ‪ ،‬ﻫﻤﺎﻥ ﺭﺍ ﺍﻃﺎﻋﺖ ﻣﻲﻛﻨﺪ؛ ﻭ ﺭﻭﺵِ ﺯﻧﺪﮔﻲﻳﺶ ﻫﻤﺎﻥ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺍﻭ ﻣﻘﺮﺭ ﻛﺮﺩﻩ؛ ﻭ ﺑﺮﺍﻱ ﻃـﻲ ﻣﺴـﻴﺮ ﻧﻴـﺰ ﺍﺯ ﺧـﻮﺩ ﺍﻭ ﻳـﺎﺭﻱ ﻣـﻲﺧﻮﺍﻫـﺪ‪ .‬ﭘـﺲ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺍ‪‬ﻟـﻪ‬
‫ﻗﺮﺍﺭﮔﺮﻓﺘﻦ ﺑﻪ ﻣﻌﻨﺎﻱ ﭘﺬﻳﺮﻓﺘﻦِ ﻭﺍﻗﻌﻴﺘـﻲ ﻭﻳـﮋﻩ ﺍﺳـﺖ‪ .‬ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﺍﺯ ﺁﻟﻬـﺔ ﺩﻳﮕـﺮ ﻣﻨﺼـﺮﻑ‬
‫ﻣﻲﺷﻮﺩ؛ ﻭ ﺑﻪ ﺳﻮﻱ ﻳﻚ ﺍﻟﻪ ﻣﻲﺁﻳﺪ‪ ،‬ﻳﻌﻨﻲ ﻭﺍﻗﻌﻴﺘـﻲ ﺭﺍ ﺑـﺎ ﻭﺍﻗﻌﻴﺘـﻲ ﺩﻳﮕـﺮ ﻋـﻮﺽ ﻣـﻲﻛﻨـﺪ‪.‬‬
‫ﻭﺍﻗﻌﻴﺘﻲ ﺭﺍ – ﻛﻪ ﭘﻴﺮﻭﻱ ﻭ ﻓﺮﻣـﺎﻥﺑـﺮﺩﺍﺭﻱ ﺭﺍ ﺍﺯ ﺩﺳـﺘﻮﺭﺍﺕ ﻭ ﻧﻬـﻲﻫـﺎﻱ ﺁﻟـﺔ ﺩﻳﮕـﺮ ﺩﺭ ﺑـﺮ‬
‫ﻣﻲﮔﺮﻓﺘﻪ – ﺭﻫﺎ ﻣﻲﻛﻨﺪ؛ ﻭ ﻭﺍﻗﻌﻴﺖ ﺩﻳﮕﺮﻱ ﺭﺍ – ﻛﻪ ﭘﻴﺮﻭﻱ ﺑﻲﭼﻮﻥ ﻭ ﭼﺮﺍ ﻭ ﺍﺳﺘﻌﺎﻧﺖ ﺭﺍ ﺍﺯ‬
‫ﺍﻳﻦ ﺍﻟﻪ ﻭﺍﺣﺪ ﺷﺎﻣﻞ ﻣﻲﺷﻮﺩ – ﺭﻭﺵِ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﮔﺮﻓﺘﻦ ﭼﻨﻴﻦ ﻣﻮﺿﻌﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻟﻮﻫﻴﺖ ﺑﻨﺪﮔﻲﺳﺖ‪ .‬ﭘﺲ ﺑﻨـﺪﮔﻲ ﺍﻧﺘﻘـﺎﻝ ﺍﺯ ﻭﺍﻗﻌﻴﺘـﻲ ﺑـﻪ‬
‫ﻭﺍﻗﻌﻴﺘﻲ ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﺯﻣﺎﻧﻲﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﺑﻪ ﺍﻭ ﻣﻨﺘﻘﻞ ﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﻫﻤـﺔ ﺯﻧـﺪﮔﻲﻳـﺶ ﺭﺍ ﻓـﺮﺍ‬
‫ﮔﻴﺮﺩ‪ .‬ﺍﺯ ﺳﻮﻳﻲ ﺩﻳﮕﺮ ﺗﺎ ﭼﻴﺰﻱ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺭﻳﺸﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺮﺍﻱ ﻫﻤﻴﺸﻪ ﺑـﺮ ﻭﺍﻗﻌﻴـﺖ‬
‫ﺯﻧﺪﮔﻲﻳﺶ ﺣﺎﻛﻢ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺳﺒﺐ ﺗﻜﺮﺍﺭ ﻟﻔﻆ »ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ« ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺑﻨﺪﮔﻲ‬
‫ﺩﺭ ﺭﻭﺍﻧﺶ ﺭﻳﺸﻪ ﺑﺪﻭﺍﻧﺪ‪ .‬ﺍﻧﺴﺎﻥ ﻫﻨﮕﺎﻣﻲ »ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ« ﻣﻲﮔﻮﻳﺪ؛ ﻭ ﻫﻤﺔ ﺁﻟﺔ ﺩﻳﮕـﺮ‪ ،‬ﺟـﺰ ﺍﷲ‬
‫ﺭﺍ ﻧﻔﻲ ﻣﻲﻛﻨﺪ؛ ﻭ ﺗﺴﻠﻴﻢ ﺍﻟﻮﻫﻴﺖ ﺍﻭ ﻣﻲﺷﻮﺩ‪ ،‬ﻛﻢ ﻛـﻢ ﺑﻨـﺪﮔﻲ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺍﻟﻮﻫﻴـﺖ ﺭﺍ ﺩﺭ ﺭﻭﺍﻥ‬
‫ﺧﻮﺩ ﭘﺪﻳﺪ ﻣﻲﺁﻭﺭﺩ؛ ﻭ ﺁﻧﻘﺪﺭ ﺗﻜﺮﺍﺭ ﻣﻲﻛﻨﺪ ﺗﺎ ﺑـﻪ ﺧـﻮﻱ ﻭ ﺻـﻔﺖ ﺗﺒـﺪﻳﻞ ﺷـﻮﺩ؛ ﻭ ﺻـﻔﺖ‬
‫ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﺧﺪﺍ ﺷﺨﺼﻴﺖ ﻭﻱ ﺷﻮﺩ؛ ﻭ ﺭﻭﺍﻧﺶ ﺭﻭﺣﻲ ﻫﻤﺮﺍﻩ ﺑﺎ ﺑﻨﺪﮔﻲ ﮔﺮﺩﺩ‪ .‬ﺳﭙﺲ ﺑﺴـﻴﺎﺭ‬
‫ﺁﺳﺎﻥ ﺩﺭ ﻭﺍﻗﻌﻴﺖ ﺯﻧﺪﮔﻲ‪» ،‬ﺑﻨﺪﻩ« ﻣﻲﺷﻮﺩ؛ ﭼﻮﻥ ﺯﻧﺪﮔﻲ ﭘﮋﻭﺍﻙ ﺷﺨﺼﻴﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ »ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ« ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﺑﻪ ﺧﻮﺩ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺑﺎ ﮔﻔﺘﻦ‬
‫ﺁﻥ ﻣﻌﻨﺎﻱ ﺁﻥ ﺭﺍ ﺩﺭ ﻗﻠﺒﻢ ﻣﻲﺁﻭﺭﺩ‪ .‬ﺯﻣﺎﻧﻲﻛﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﺑﻪ ﻗﻠﺒﻢ ﺁﻣﺪ‪ ،‬ﺑﻨﺪﮔﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳـﻦ ﻣﻌﻨـﺎ‬
‫ﺑﺮ ﺭﻭﺍﻥﺍﻡ ﻣﻲﮔﺬﺭﺩ؛ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺳﻄﺤﻲ ﺑﻨﺪﮔﻲ ﻭﺻﻒ‪ ‬ﺭﻭﺍﻧﻢ ﻣﻲﺷﻮﺩ؛ ﺳﭙﺲ ﺑـﻪ »ﺣﺎﻟـﺖ«‬
‫ﻣﻲﺭﺳﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺗﻜﺮﺍﺭ ﻛﺮﺩﻡ‪ ،‬ﺑﻪ ﺧﺼﻠﺖ ﻭ ﻣﻠﻜﻪ ﺗﺒﺪﻳﻞ ﻣـﻲﺷـﻮﺩ‪ .‬ﭘـﺲ ﺍﺯ ﺁﻥ‬
‫ﺷﺨﺼﻴﺘﻲ ﺍﺯ ﺑﻨﺪﮔﻲ ﺧﻮﺍﻫﻢ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﻭ ﺑﺎ ﺍﻳﻦ ﺗﻮﻗﻊ ﻭ ﺍﻧﺘﻈﺎﺭ ﺫﻛـﺮ »ﻻ ﺇﻟـﻪ‬
‫ﺇﻻ ﺍﷲ« ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﻣﻲﺁﻭﺭﺩ‪.‬‬
 ‫ﺭﺍﺯﻫﺎﻱ ﺻﻠﻮﺍﺕ ﻓﺮﺳﺘﺎﺩﻥ ﺑﺮ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒﺮ ‪‬‬
‫ﻫﻨﮕﺎﻣﻲﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻲﻛﻨﺪ )ﺩﺳﺖﻛﺸﻴﺪﻥ ﺍﺯ ﺁﻧﭽﻪ ﻧﺒﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺩﻫـﺪ(؛ ﻭ ﺑـﺎ ﮔﻔـﺘﻦ‪:‬‬
‫»ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ« ﺑﻪ ﻣﻴﺪﺍﻥ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ ﻭ ﻣﻘﺎﻡ ﺁﻥ ﻣﻲﺭﺳﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﻳﻦ ﺍﻣﺮ ﻣﻬﻢ ﺭﺍ ﺑﺪﺍﻧﺪ؛ ﻭ ﺑﻪ ﺁﻥ‬
‫ﺗﻮﺟﻪ ﻛﻨﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﻣﻘﺎﻡ ﺑﻨﺪﮔﻲ )ﺍﻃﺎﻋﺖ ﺑﻪ ﻣﻌﻨـﺎﻱ ﻛﺎﻣـﻞ ﺍﺯ ﺩﻳـﻦ ﻭ ﻓﺮﻣـﺎﻥ ﺧﺪﺍﻭﻧـﺪ(‬
‫ﺭﺳﻴﺪﻩ؛ ﻭ ﺩﻳﻦ ﺍﺳﻼﻡ – ﻛﻪ ﺍﻛﻨﻮﻥ ﺑﻪ ﻛﻤﻚ ﺁﻥ ﺑﻨﺪﺓ ﺧﺪﺍ ﺷﺪﻩ – ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪﻩ ﺍﺳﺖ؟‬
‫ﺁﻧﭽﻪ ﺍﻭ ﺑﻪ ﺁﻥ ﺩﺳﺖ ﻳﺎﻓﺘﻪ‪ ،‬ﻧﺘﻴﺠﺔ ﺑﻴﺴﺖ ﻭ ﺳﻪ ﺳﺎﻝ ﺭﻧﺞﻫﺎ ﻭ ﺯﺣﻤﺖﻫﺎﻳﻲﺳـﺖ ﻛـﻪ ﻣﺤﻤـﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﺤﻤﻞ ﻛﺮﺩ؛ ﻭ ﺑﺎ ﺧﻮﺩ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺁﻳﺎ ﺍﮔﺮ ﺍﻳﺸﺎﻥ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺗﻮﺍﻧﺎﻳﻲ ﻭ ﻋﺰﻣـﻲﻛـﻪ‬
‫ﺩﺍﺷﺖ ﻧﻤﻲﺑﻮﺩ‪ ،‬ﺍﻳﻦ ﺩﻳﻦ ﺍﻛﻨﻮﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺖ؟ ﻭ ﻣﻦ ﺑﻪ ﻣﻘﺎﻡ ﺑﻨﺪﮔﻲ – ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﺑﺮﺳـﻢ‬
‫– ﻣﻲﺭﺳﻴﺪﻡ؟ ﭘﺲ ﺩﺭ ﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺧﺪﺍ ﺍﻭ ﺑﺰﺭگﺗﺮﻳﻦ ﻣﻨّﺖ ﺭﺍ ﺑﺮ ﮔﺮﺩﻥِ ﻣﺎ ﺩﺍﺭﺩ‪ .‬ﻫﺮﭼﻨـﺪ‬
‫ﻫﻤﺔ ﻧﻌﻤﺖﻫﺎ ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ ،‬ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻭﺳﻴﻠﺔ ﺭﺳﺎﻧﺪﻥ ﻧﻌﻤﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻣﻲﺷـﻮﻧﺪ‪.‬‬
‫ﻫﻴﭽﻜﺲ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﭘﻴﺎﻣﺒﺮ ‪ ‬ﺑﺮ ﻣﺎ ﻣﻨﺖ ﻧﺪﺍﺭﺩ؛ ﺯﻳﺮﺍ ﺍﻭ ﺑﺰﺭگﺗﺮﻳﻦ ﻧﻌﻤﺖ ﺑﻠﻜﻪ ﻫﻤـﺔ ﻧﻌﻤـﺖ‬
‫ﺭﺍ ﺑﻪ ﻣﺎ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻫﻤﻪ ﻧﻌﻤﺖ؟ ﭼﻮﻥ ﺍﮔﺮ ﻫﺪﺍﻳﺖ ﻧﻤﻲﺑﻮﺩ‪ ،‬ﺷـﻴﻮﺓ ﺑﻬـﺮﻩﻭﺭﻱﻣـﺎﻥ ﺍﺯ‬
‫ﺩﻳﮕﺮ ﻧﻌﻤﺖﻫﺎ ﺩﺭﺳﺖ ﻧﺒﻮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﻳﮕﺮ ﻧﻌﻤﺖﻫﺎ ﻫﻢ ﺑﺮﺍﻱ ﻣﺎ ﺗﺒﺪﻳﻞ ﺑﻪ ﻧ‪‬ﻘﻤ‪‬ﺖ ﻣﻲﺷﺪﻧﺪ‪.‬‬
‫ﺩﺭ ﺣﻘﻴﻘﺖ ﻧﻌﻤﺖﺑﻮﺩﻥِ ﺩﻳﮕﺮ ﻧﻌﻤﺖﻫﺎ ﺑﻪ ﺑﻮﺩﻥ ﻫﺪﺍﻳﺖ ﻣﺸﺮﻭﻁ ﺍﺳﺖ‪ .‬ﭘـﺲ ﻫﻨﮕـﺎﻣﻲ ﺍﻭ‬
‫ﺍﻳﻦ ﻣﻨﺖ‪ ‬ﺑﺰﺭگ ﺭﺍ ﺑﺮ ﮔﺮﺩﻥِ ﻣﺎ ﻧﻬﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺳﭙﺎﺱﮔﺰﺍﺭ ﺑﺎﺷﻴﻢ؛ ﻭ ﺍﺯ ﺍﻭ ﻗـﺪﺭﺩﺍﻧﻲ ﻛﻨـﻴﻢ؛‬
‫َ‬
‫ لَﻢْ �َﺸْﻜُﺮِ اﷲَ ّ«) ‪ (1‬ﺑﻪ ﻃﺒﻊ ﺷﻜﺮ ﺑﺮﺍﻱ ﺧﺪﺍ ﺑﺎ ﺷﻜﺮﻱﻛﻪ ﺑﺮﺍﻱ ﺑﻨـﺪﺓ‬
‫‪F42‬‬ ‫ﭼﻮﻥ »ْ لَﻢْ �َﺸْﻜُﺮِ اﻨﻟَّﺎسَ‬
‫ﺧﺪﺍﺳﺖ‪ ،‬ﻓﺮﻕ ﺩﺍﺭﺩ‪ .‬ﺷﻜﺮ ﺧﺪﺍ ﺑﻪ ﺍﻳﻦ ﺳﺒﺐ ﺍﺳﺖ ﻛﻪ ﻧﻌﻤﺖ ﺍﺯ ﺧﻮﺩ ﺍﻭﺳﺖ؛ ﻭ ﺷـﻜﺮ ﺑﻨـﺪﺓ‬
‫ﺧﺪﺍ ﺑﺮﺍﻱ ﻗﺪﺭﺩﺍﻧﻲ ﺍﺯ ﺍﻧﺴﺎﻧﻲ ﻭ ﮔﻔﺘﻦ ﺩﻋﺎﻱ ﺧﻴﺮ ﺑﺮﺍﻱ ﺍﻭﺳﺖ؛ ﭼﻮﻥ ﺍﻭ ﻭﺳﻴﻠﺔ ﺭﺳﻴﺪﻥ ﺍﻳـﻦ‬
‫ﻧﻌﻤﺖﻫﺎ ﺷﺪﻩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺎ ﺑﺎﻳﺪ ﻭﻇﻴﻔﺔ ﻗﺪﺭﺩﺍﻧﻲ ﻭ ﺳﭙﺎﺱ ﺧﻮﺩ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ‪‬‬
‫ﺑﻪ ﺟﺎ ﺁﻭﺭﻳﻢ‪.‬‬
‫ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﺩﺭ ﺑﺎﺭﺓ ﺻﻴﻐﺔ ﺍﻳﻦ ﻗﺪﺭﺩﺍﻧﻲ ﺳﺨﻦ ﺑﮕﻮﻳﻴﻢ‪ ،‬ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺑﺎﻳﺴﺖ ﺍﻓـﺰﻭﺩ ﻛـﻪ‬
‫ﭘﺲ ﺍﺯ ﺧﺪﺍ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﺑﺮ ﮔﺮﺩﻥِ ﻣﺎ ﻣﻨّﺖ ﺩﺍﺭﻧﺪ؛ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻧﻌﻤﺖ )ﺩﻳﻦ ﺍﺳﻼﻡ( ﺭﺍ ﺁﻝ ﭘﻴﺎﻣﺒﺮ‬

‫‪) -1‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﺳﻨﻦ ﺗﺮﻣﺬﻱ‪ ،‬ﺣﺪﻳﺚ ‪1878‬؛ ﻣﺴﻨﺪ ﺍﺣﻤﺪ‪ ،‬ﺣﺪﻳﺚ ‪8673‬؛ ﺁﻟﺒﺎﻧﻲ ﻭ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‬
‫ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍ ﺗﺼﺤﻴﺢ ﻛﺮﺩﻩﺍﻧﺪ(‪.‬‬
‫)ﻭﺍﺑﺴﺘﮕﺎﻥ ﺍﻭ(‪ ،‬ﺳﺎﺑﻘﺎﻥ ﺍﻭﻟﻴﻦ ﺍﺯ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﻭ ﭘﻴﺮﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺎ ﻛﻮﺷﺶ ﻭ ﻣﺠﺎﻫﺪﺕ ﺑـﻪ‬
‫ﻣﺎ ﻧﻤﻲﺭﺳﺎﻧﺪﻧﺪ‪ ،‬ﻣﻤﻜﻦ ﻧﺒﻮﺩ ﻛﻪ ﺍﻳﻦ ﺩﻳﻦ ﺑﻪ ﻣﺎ ﺑﺮﺳﺪ‪.‬‬
‫ُّ َۡ‬
‫َ ٱ�َ �ن ُه ۡم‬ ‫َ وَٱ�ۡنصَارِ وَٱ�َِّينَ ٱ�َّبَعُوهُم �ِإِح ۡ�َٰنٖ رَّ�ِ‬ ‫َ‬ ‫ُّ َ َ َُۡ‬
‫﴿ٱل�َّٰبِقُونَ ٱ�َۡوَلون مِن ٱلم� ٰ�ن‬
‫َ َ َ‬
‫ِيها ٓ �بَ ٗد�ۚ َ� ٰل َِك ۡٱل َف ۡو ُز ۡٱل َع ِظ ُ‬ ‫َ‬ ‫ۡ َۡ‬ ‫َۡ‬ ‫َۡ‬ ‫ّ‬ ‫ََ َ‬
‫يم ‪﴾١‬‬ ‫ٰت � ِري � َت َها ٱ�ن َ� ُٰر � ٰ ِ�ِين �‬ ‫ٖ‬ ‫ّ لَهُمۡ جَ�َ‬ ‫د‬ ‫َرضُواْ �َنۡهُ وَأع‬
‫]ﺍﻟﺘﻮﺑﺔ‪.[١٠٠ :‬‬
‫»ﭘﻴﺸﮕﺎﻣﺎﻥ ﻧﺨﺴﺘﻴﻦ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ‪ ،‬ﻭ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﻧﻴﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﭘﻴـﺮﻭﻱ ﻛﺮﺩﻧـﺪ‪) ،‬ﻭ ﺭﺍﻩ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﭘﻴﻤﻮﺩﻧﺪ( ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻧﻬﺎ ﺧﺸﻨﻮﺩ ﮔﺸﺖ‪ ،‬ﻭ ﺁﻧﻬﺎ )ﻧﻴﺰ( ﺍﺯ ﺍﻭ ﺧﺸﻨﻮﺩ ﺷـﺪﻧﺪ؛ ﻭ ﺑﺎﻏﻬـﺎﻳﻲ ﺍﺯ‬
‫ﺑﻬﺸﺖ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻓﺮﺍﻫﻢ ﺳﺎﺧﺘﻪ‪ ،‬ﻛﻪ ﻧﻬﺮﻫﺎ ﺍﺯ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻧﺶ ﺟﺎﺭﻱ ﺍﺳﺖ؛ ﺟﺎﻭﺩﺍﻧـﻪ ﺩﺭ ﺁﻥ ﺧﻮﺍﻫﻨـﺪ‬
‫ﻣﺎﻧﺪ؛ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﭘﻴﺮﻭﺯﻱ ﺑﺰﺭگ!«‬
‫ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﻣﻌﺮﻓﻲ ﻣﻲﻛﻨﺪ‪ :‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛـﻪ ﺭﻭﺍﻳـﺖ ﺷـﺪﻩ ﺍﺳـﺖ‪ ،‬ﻫﻨﮕـﺎﻣﻲﻛـﻪ‬
‫ﻣﺆﻣﻨﺎﻥ ﺩﺭ ﺻﺤﻨﺔ ﻛﺎﺭﺯﺍﺭ ﺑﺪﺭ ﺑﺎ ﻛﻔﺎﺭ ﺩﺭ ﻧﺒﺮﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﻴـﺎﻣﺒﺮ ﺧـﺪﺍ ‪ ‬ﺩﺭ ﺟـﺎﻱ ﻭﻳـﮋﺓ ﺧـﻮﺩ‬
‫ﻧﺸﺴﺖ؛ ﺩﺳﺖ ﺑﻪ ﺩﻋﺎ ﺑﻠﻨﺪ ﻛﺮﺩ؛ ﻭ ﻓﺮﻣﻮﺩ‪:‬‬
‫َ‬ ‫ْ‬ ‫ﻬْﻠِﻚْ ﻫَﺬ‬
‫هِ اﻟْﻌِﺼَﺎﺑَﺔُ ﻓَﻠَﻦْ �ُﻌْﺒَﺪْ ﻲﻓ اﻷ ْر ِض«) ‪.(1‬‬
‫‪F43‬‬

‫ِ‬ ‫ِ‬ ‫»َّﻬُﻢَّ إِنْ �ُ‬

‫»ﭘﺮﻭﺭﺩﮔﺎﺭﺍ! ﺍﮔﺮ ﺍﻳﻦ ﮔﺮﻭﻩ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﻧﺪ ﺩﻳﮕﺮ ﺑﻨﺪﮔﻲ ﺗﻮ ﺩﺭ ﺯﻣﻴﻦ ﺻﻮﺭﺕ ﻧﺨﻮﺍﻫﺪ ﮔﺮﻓﺖ«‪.‬‬
‫ﺁﺭﻱ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﮔﺮﻭﻩ ﻭ ﺁﻝ ﭘﻴﺎﻣﺒﺮ ﻭ ﺩﻳﮕﺮ ﻫﻢﻣﺴﻴﺮﺍﻥِ ﻭﻱ‪ ،‬ﺣﺘﻲ ﻛﺴﺎﻧﻲ ﺩﺭ ﻋﺼﺮِ ﻣﺎ – ﻛـﻪ‬
‫ﻣﺎ ﺭﺍ ﺩﺭ ﺍﻧﺠﺎﻡِ ﻭﻇﻴﻔﺔ ﺑﻨﺪﮔﻲﻛﺮﺩﻥ‪ ،‬ﻳﺎﺭﻱ ﻣﻲﺭﺳﺎﻧﻨﺪ – ﻧﺒﻮﺩﻧـﺪ‪ ،‬ﻣـﺎ ﻧﻤـﻲﺗﻮﺍﻧﺴـﺘﻴﻢ ﺑـﻪ ﻣﻘـﺎﻡ‬
‫ﺑﻨﺪﮔﻲ ﺑﺮﺳﻴﻢ‪ .‬ﭘﺲ ﺍﻳﻦ ﻛﺴﺎﻥ ﻫﻢ ﺑﺮ ﮔﺮﺩﻥ ﻣﺎ ﻣﻨّﺖ‪ ‬ﺑﺰﺭﮔﻲ ﺩﺍﺭﻧﺪ؛ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻣـﺎ ﺩﺭ ﻗﺎﻟـﺐِ‬
‫ﺻﻴﻐﺔ ﺻﻠﻮﺍﺕ ﺑﺮﺍﻱ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﻭ ﺁﻝ ﺍﻳﺸﺎﻥ )ﺳﺎﺑﻘﻴﻦ ﺍﻭﻟﻴﻦ ﺍﺯ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﻭ ﻛﺴﺎﻧﻲﻛﻪ‬
‫ﺑﻪ ﻧﻴﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﭘﻴﺮﻭﻱ ﻣﻲﻛﻨﻨﺪ(‪ .‬ﺁﻧﭽﻪ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺧﻮﺍﻫﻴﻢ‪:‬‬
‫َ‬ ‫ّ ُ‬ ‫�نَ وَٱ�َۡنص‬ ‫َٱ ّ ُ َ ۡ َ‬
‫َارِ وَٱ�َِّينَ ٱ�َ َب ُعوهم �ِإ ِ ۡح� ٰٖن ﴾‪.‬‬ ‫لُونَ مِنَ ٱلۡمُ�َٰجِر‬
‫ِ‬ ‫ٰ‬
‫ل�َبِقون ٱ�‬ ‫﴿‬
‫ﺑﻪ ﻃﺒﻊ ﺑﺮﺍﻱ ﻫﺮﻳﻚ ﺍﺯ ﺁﻧﺎﻥ‪ ،‬ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ‪ ،‬ﻧﻌﻤﺖ ﺩﺭﺧﻮﺍﺳﺖ ﻣﻲﻛﻨﻴﻢ؛ ﻳﻌﻨـﻲ‬
‫ﺑﺮﺍﻱ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ‪ - ‬ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﻧﻌﻤﺖ ﺑﻴﺸﺘﺮﻱﺳﺖ؛ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮ ﻧﻴﺰ ﺩﺍﺭﺩ – ﺑﻴﺸـﺘﺮ ﻭ‬
‫ﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﻫﺮﻛﺪﺍﻡ ﺑﻪ ﺍﺳﺘﺤﻘﺎﻕ ﺧﻮﺩ ﺩﺭﺧﻮﺍﺳﺖ ﻧﻌﻤﺖ ﻣﻲﻧﻤﺎﻳﻴﻢ‪.‬‬

‫‪) -1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺣﺪﻳﺚ ‪ ،3309‬ﺗﺮﻣﺬﻱ ﺣﺪﻳﺚ ‪ ،3006‬ﻣﺴﻨﺪ ﺍﺣﻤﺪ ﺣﺪﻳﺚ ‪ 203‬ﻭ ‪ 316‬ﻭ‪(...‬‬
 ‫ﺻﻴﻐﻪ ﻗﺪﺭﺩﺍﻧﻲ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬
‫ّ‬ ‫َ‬ ‫ّ ﺻَﻞِّ ﻰﻠﻋََ �ُ َ‬
‫ آلِ �َُﻤَ ٍﺪ«) ‪.(1‬‬
‫‪F4‬‬ ‫ﻤَّﺪٍ وَﻰﻠﻋَ‬ ‫»‬
‫ﺻﻠﻮﺍﺕ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﻨﺎﻱ ﺩﻋﺎ ﻭ ﻓﺮﺍﺧﻮﺍﻧﺪﻥ ﺍﺳﺖ؛ ﺍﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪» :‬ﺍﻟﻠﻬﻢ‬
‫ﺻﻞ« ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﺳﺖ‪ :‬ﺧﺪﺍﻳﺎ! ﻧﺘﻴﺠﺔ ﻓﺮﺍﺧﻮﺍﻧﺪﻥ ﻭ ﺩﻋﺎ ﺭﺍ ﺗﺄﻣﻴﻦ ﻛﻦ! ﻳﻌﻨﻲ ﻫﻨﮕـﺎﻣﻲﻛـﻪ ﺟـﺰ‬
‫ﺧﺪﺍ ﺁﻥ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺮﺩ‪ ،‬ﻣﻌﻨﺎﻱ ﺧﻮﺩ ﺩﻋﺎ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ؛ ﺑﺮﺍﻱ ﻣﺜـﺎﻝ »ﺍُﺻ‪‬ـﻠّﻲ«‪ ،‬ﻳﻌﻨـﻲ ﻣـﻦ ﺍﺯ‬
‫ﺧﺪﺍ ﭼﻴﺰﻱ ﻣﻲﺧﻮﺍﻫﻢ؛ ﺍﻣﺎ ﻫﻨﮕﺎﻣﻲﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺮﺩ )ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻳـﺔ ‪ 56‬ﺳـﻮﺭﺓ‬
‫ﺍﺣﺰﺍﺏ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫�ۚ﴾‪.‬‬‫ّ ّ‬ ‫َ‬ ‫﴿َّ ٱ�ََّ وَمَ� َ َ ُ‬
‫َٰٓ�ِكتهيُصَلُّونَ �َ ٱ�َ ِ ِ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻛﺴﻲ ﭼﻴﺰﻱ ﻧﻤﻲﺧﻮﺍﻫﺪ) ‪ ،(2‬ﻭ ﺧﻮﺩ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﺎ ﺩﻋﺎ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻪ ﻣﻲﺷﻮﺩ‪،‬‬
‫‪F45‬‬

‫ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ ،‬ﭘﺲ ﺩﺭﺧﻮﺍﺳﺖ ﺻﻠﻮﺍﺕ ﺍﺯ ﺧﺪﺍﻭﻧﺪ‪) ،‬ﺍﻟﻠﻬﻢ ﺻﻞ( ﺑﺮﺍﻱ ﺧﻮﺍﺳﺘﻦ ﻧﻌﻤﺘﻲﺳـﺖ‬
‫ﻛﻪ ﺑﺨﺸﻴﺪﻥ ﺁﻥ ﻧﻌﻤﺖ ﻧﺸﺎﻧﺔ ﺑﺰﺭگﺩﺍﺷﺖ ﻭ ﺗﻌﻈﻴﻢ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﻧﻌﻤﺘـﻲ ﻛـﻢﺍﺭﺯﺵ ﻭ ﻋـﺎﺩﻱ‬
‫ﻧﺒﺎﺷﺪ؛ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﮔﺎﻫﻲ ﺍﻧﺴﺎﻥ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺑﻪ ﮔﺪﺍﻳﻲ ﻣﻲﺩﻫﺪ‪ ،‬ﺩﺭ ﺁﻥ ﺩﻝﺳﻮﺯﻱ ﺍﺳـﺖ؛ ﻧـﻪ‬
‫ﺑﺰﺭگﺩﺍﺷﺖ؛ ﻭﻟﻲ ﻫﺮﮔﺎﻩ ﺗﺤﻔـﺔ ﺑـﺮﺍﻱ ﺑﺰﺭﮔـﻮﺍﺭﻱ ﻣـﻲﺑـﺮﺩ‪ ،‬ﺁﻥ ﺗﺤﻔـﻪ ﺑـﻪ ﻗﺼـﺪ ﺗﻌﻈـﻴﻢ ﻭ‬
‫ﺑﺰﺭگﺩﺍﺷﺖ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﺻﻠﻮﺍﺕ ﺑﺮ ﻧﻌﻤﺘﻲ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺨﺸﻴﺪﻧﺶ ﻧﺸﺎﻧﺔ ﺗﻌﻈﻴﻢ ﻣ‪‬ﻨﻌ‪‬ﻢ ﺑﺮﺍﻱ ﺁﻥ ﻣ‪‬ﻨﻌ‪‬ﻢ‪ ‬ﻋﻠﻴـﻪ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﺰﺭگ ﺟﻠﻮﻩ ﺩﺍﺩﻩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺻﻠﻮﺍﺕ ﻓﺮﺳﺘﺎﺩﻥ‪:‬‬
‫ّ‬ ‫َ‬ ‫ّ ﺻَﻞِّ ﻰﻠﻋََ �ُ َ‬
‫ آلِ �َُﻤَ ٍﺪ« ﺑﺪﻳﻦ ﻣﻌﻨﺎﺳﺖ‪ :‬ﺧﺪﺍﻳﺎ! ﻧﻌﻤﺖﻫﺎﻳﻴﻲ ﺭﺍ ﻛﻪ ﻣﺘﻀـﻤ‪‬ﻦِ‬
‫ﻤَّﺪٍ وَﻰﻠﻋَ‬ ‫»‬
‫ﺑﺰﺭگﺩﺍﺷﺖ‪ ‬ﻫﺮﻳﻚ ﺍﺯ ﺁﻝ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﺑﺮ ﺁﻧﺎﻥ ﻧﺎﺯﻝ ﻛﻦ! ﻳﻌﻨـﻲ ﺑـﻪ ﻫﺮﻳـﻚ ﺍﺯ ﭘﻴـﺎﻣﺒﺮ ﻭ ﺁﻝ‬
‫ﺍﻳﺸﺎﻥ ﺑﻪ ﺗﻨﺎﺳﺐِ ﺍﺳﺘﺤﻘﺎﻕﺷﺎﻥ ﻧﻌﻤﺖ ﻋﻄﺎ ﻛﻦ! ﭘﺲ ﺍﺯ ﺁﻥ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪:‬‬

‫‪) -1‬ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ ﺣﺪﻳﺚ ‪ 5996 ،4519 ،3190‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺣﺪﻳﺚ ‪ ،614 ،613‬ﺗﺮﻣﺬﻱ ﺣـﺪﻳﺚ ‪،445‬‬
‫‪.(3144‬‬
‫ّ ّ‬ ‫َ‬ ‫َُ‬ ‫َ‬
‫‪ -2‬ﺩﺭ ﺁﻳﻪ ‪ 56‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ ﴿َّ ٱ�ََّ وَمَ�‬
‫�﴾ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻼﺓ ﻣﻲﻓﺮﺳﺘﺪ ﻳﻌﻨﻲ‬
‫َٰٓ�ِكتهۥ صَلُّونَ �َ ٱ�َ ِ ِ‬
‫ﺑﺮﺍﻳﺸﺎﻥ ﺭﺣﻤﺖ ﻣﻘﺮﻭﻥ ﺑﺎ ﺗﻌﻈﻴﻢ ]ﺍﺷﺎﺭﻩ ﺑﻪ ﺑﺰﺭﮔﻲ ﻣﻘﺎﻡ ﻭ ﻣﻨﺰﻟﺘﺶ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ[ ﻣﻲﻓﺮﺳﺘﺪ‪.‬‬
 ‫َﺎ ﺻَﻠَّﻴْﺖَ َ َ‬
‫ﻰﻠﻋ إﺑْ َﺮاﻫ َ‬
‫ﻴﻢ«؛ ﻳﻌﻨﻲ ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﻧﻌﻤﺖ‪ ‬ﻣﺘﻀﻤﻦِ ﺗﻌﻈﻴﻢ ﺭﺍ ﺑـﺮ ﺁﻝ ﺍﺑـﺮﺍﻫﻴﻢ‬ ‫ِ ِ‬ ‫»‬
‫ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻱ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻧﻌﻤﺖ‪ ‬ﻣﺘﻀﻤﻦِ ﺑﺰﺭگﺩﺍﺷﺖ ﺧﻮﺍﺳﺘﻪ ﺷﺪ‪ ،‬ﺑﺮﻛﺖ ﻫـﻢ ﺧﻮﺍﺳـﺘﻪ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﺗﺎ ﺩﺭ ﺁﻥ ﻧﻌﻤﺖ‪ ،‬ﺑﺮﻛﺖ ﻧﻬﺎﺩﻩ ﺷﻮﺩ؛ ﻭ ﺗﺪﺍﻭﻡ ﻳﺎﺑﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪ ،‬ﺍﻓﺰﻭﺩﻩ ﻣﻲﺷﻮﺩ‪:‬‬
‫َ َ ﻰﻠﻋََ آلِ إِﺑْﺮَاﻫِﻴﻢَ إِﻧَّﻚ َ ٌ َ ٌ ﻧَّﻚ َ ٌ َ ٌ‬
‫�ﻴﺪ«‪.‬‬ ‫�ﻴﺪ«‪ِ َ » .‬‬
‫ ﻤﺣﻴﺪ ِ‬ ‫ ﻤﺣﻴﺪ ِ‬‫َ ِ‬ ‫»كْ ﻰﻠﻋََ آلِ �َُﻤَّﺪٍ ﻛَﻤَﺎ ﺑﺎرَ�ْﺖ‬
‫»ﺗﻮ ﺳﺘﻮﺩﻩ‪ ،‬ﺑﺎ ﻣﺠﺪ‪ ،‬ﺑﺰﺭگﻭﺍﺭﻱ ﻭ ﺩﺍﺭﺍﻱ ﻧﻌﻤﺖﻫﺎﻱ ﻓﺮﺍﻭﺍﻥ ﻫﺴﺘﻲ«‪.‬‬
‫ﺻﻴﻐﺔ ﻣﺬﻛﻮﺭ ﺍﺯ ﺻﻠﻮﺍﺕ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ ﺻﻴﻐﻪﻫﺎﻱ ﺭﻭﺍﻳﺖﺷﺪﺓ ﭘﻴﺎﻣﺒﺮ ﺧـﺪﺍ – ﻋﻠﻴـﻪ ﺍﻟﺼـﻠﻮﺍﺕ‬
‫ﻭﺍﻟﺒﺮﻛﺎﺕ – ﺍﺯ ﻫﻤﻪ ﺍﺳﺘﻮﺍﺭﺗﺮ ﻭ ﺩﺭﺳﺖﺗﺮ ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ؛ ﭼﻮﻥ ﺻﻠﻮﺍﺕ ﻳﻜﻲ ﺍﺯ ﺷﻌﺎﻳﺮ ﺍﺳﺖ؛‬
‫ﻭ ﺷﻴﻮﺓ ﻭﻳﮋﺓ ﺑﺮﺍﻱ ﻋﺒﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺷـﻤﺎﺭ ﻣـﻲﺭﻭﺩ؛ ﺍﺯ ﺍﻳـﻦ ﺭﻭ ﺍﻧﺴـﺎﻥ ﻧﻤـﻲﺗﻮﺍﻧـﺪ ﺩﺭ ﺁﻥ‬
‫ﻛﻢﺗﺮﻳﻦ ﺩﺧﻞ ﻭ ﺗﺼﺮّﻓﻲ ﻛﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺗﺒﻴﻴﻦ ﺷﺪﻩ‪ ،‬ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‪،‬‬
‫ﺑﺎﻳﺪ ﺻﻴﻐﺔ ﺻﻠﻮﺍﺕ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺻﻴﻐﻪ ﻳﺎ ﺻﻴﻐﺔ ﺩﻳﮕﺮ ﺍﺯ ﺻﻴﻐﻪﻫﺎﻳﻲ ﻛﻪ ﺭﻭﺍﻳﺘﺶ ﺻﺤﻴﺢ ﺍﺳـﺖ‪،‬‬
‫ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩ؛ ﺍﻟﺒﺘﻪ ﺻﻴﻐﺔ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﻬﺘﺮﻳﻦ ﺻﻴﻐﻪ ﺑﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣـﻲﺑﻴﻨـﻴﻢ ﺍﻧﺴـﺎﻥ ﺑـﺎ‬
‫ﺍﺳﺘﻐﻔﺎﺭ‪ ،‬ﺑﺎﺯﮔﺸﺘﻦ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍﻭﻧﺪ ﺁﻏﺎﺯ ﻣﻲﻛﻨﺪ؛ ﻭ ﺯﻣﻴﻨﺔ ﻧﺰﺩﻳﻜﻲ ﺭﺍ ﻓـﺮﺍﻫﻢ ﻣـﻲﺁﻭﺭﺩ؛ ﻭ‬
‫ﺑﺎ ﻛﻠﻤﺔ ﺍﺧﻼﺹ ﻣﻠﺘﺰﻡ ﺑﻪ ﺳﻴﺮ ﺩﺭ ﺭﺍﻩ ﺑﻨﺪﮔﻲ ﻣﻲﺷﻮﺩ؛ ﻭ ﺑﺎ ﺻﻠﻮﺍﺕ ﺁﻧﭽﻪ ﺩﺭ ﺑﺎﺭﺓ ﻛﺴـﺎﻧﻲﻛـﻪ‬
‫ﺩﺭ ﻫﺪﺍﻳﺖﻳﺎﻓﺘﻦﺍﺵ ﻧﻘﺶ ﺩﺍﺷﺘﻪﺍﻧﺪ؛ ﻭ ﺑﺮ ﺍﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﺍﺩﺍ ﻣﻲﻛﻨﺪ‪ .‬ﮔﻮﻳﻲ ﺍﺯ ﺁﻏﺎﺯ ﺗﺎ ﭘﺎﻳـﺎﻥ‪.‬‬
‫ﺳﻴﺮﻱ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﭘﺎﻳﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺁﻣﺮﺯﺵ ﻣﻲﺧﻮﺍﻫﻴﻢ‪ .‬ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﻫﻴﻢ ﻛﻪ ﻣﺎ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﻛﻠﻤﺔ ﺍﺧﻼﺹ‬
‫ﮔﺮﺩﺍﻧﺪ‪ .‬ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺩﺭ ﺷﻤﺎﺭ ﺑﻨﺪﮔﺎﻥ ﺩﺭﺳﺖﻛﺎﺭﺵ ﺩﺭﺁﻳﻴﻢ‪ .‬ﺍﺯ ﺍﻭ ﻣﻲﺧﻮﺍﻫﻴﻢ ﻛـﻪ ﺻـﻠﻮﺍﺕ ﻭ‬
‫ﺑﺮﻛﺎﺗﺶ ﺭﺍ ﺑﺮ ﺑﻨﺪﻩ ﻭ ﻓﺮﺳﺘﺎﺩﻩﺍﺵ ﻣﺤﻤﺪ ﻭ ﺁﻝ ﻣﺤﻤﺪ ﻓﺮﻭ ﻓﺮﺳﺘﺪ‪.‬‬
‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺭﻭﺡ ﺑﻪ ﻫﻤﺮﺍﻩ ﺧﺼﻠﺖﻫﺎ ﻭ ﺧﺼﻮﺻﻴﺎﺗﻲﻛﻪ ﺑـﻪ‬
‫ﺗﺪﺭﻳﺞ ﭘﺪﻳﺪ ﻣﻲﺁﻳﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭ ﺭﻭﺍﻥ ﺁﺩﻣﻲ ﺭﻳﺸﻪ ﻣـﻲﺩﻭﺍﻧﻨـﺪ‪ .‬ﺑـﺮ ﺍﻳـﻦ‬
‫ﺍﺳﺎﺱ ﻣﻲ ﺑﻴﻨﻴﻢ ﺩﺭ ﺑﺮﻧﺎﻣﺔ ﻫﺪﺍﻳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﭘﺮﻭﺭﺵ ﺍﻧﺴﺎﻥ ﻣﺴﺌﻠﺔ ﺗﻜﺮﺍﺭ‬
‫ﺍﺣﻮﺍﻝ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﻋﻨﺎﻳﺖ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺣﺘﻲ ﺑﺴﺘﺮﺳﺎﺯﻱ ﺷﺪﻩ ﺗـﺎ ﺁﻥ ﺍﺣـﻮﺍﻝ‬
‫ﻣﻄﻠﻮﺏ )ﻣﻌﺮﻭﻓﺎﺕ( ﺟﺰء ﺧﺼﻠﺖﻫﺎﻱ ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ؛ ﻣـﺜﻼً ﻧﻤـﺎﺯ ﺭﺍ ﺩﺭ‬
‫ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‪ .‬ﻧﻤﺎﺯ ﺑﺰﺭگﺗﺮﻳﻦ ﻋﻤﻠﻲ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺍﻧﺠـﺎﻡ ﻣـﻲﺩﻫـﺪ‪.‬‬
‫ﻣﻲﺑﻴﻨﻴﻢ ﻧﻤﺎﺯ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﺑﻲﻧﻬﺎﻳﺖ ﻓﺮﺍﻭﺍﻥ ﺗﻜﺮﺍﺭ ﻣﻲﺷـﻮﺩ‪ .‬ﻧـﻪ ﺗﻨﻬـﺎ‬
‫ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﻫﺮ ﺷﺒﺎﻧﻪﺭﻭﺯ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺗﻜﺮﺍﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺑﺪﺍﻥ‬
‫ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻣﻘﺘﻀﻴﺎﺕ ﻧﻤﺎﺯ ﻭ ﺟﺰﺋﻴـﺎﺕ ﺁﻥ ﺑﺎﻳـﺪ ﺑـﻪ ﺻـﻮﺭﺕ ﺣﺎﻟـﺖ ﻭ‬
‫ﻭﺿﻌﻴﺖ‪ ‬ﺭﺍﺳﺦ ﺩﺭﺑﻴﺎﻳﻨﺪ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻣﺘﺼﻒ ﺑﻪ ﺁﻥ ﺣﺎﻟـﺖ ﺷـﻮﺩ ﻭ ﻧﻬﺎﻳﺘـﺎً‬
‫ﺍﻧﺴﺎﻥ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﺷﺨﺼـﻴﺘﻲ ﺷـﻮﺩ ﻛـﻪ ﺧﺼﻮﺻـﻴﺎﺕ ﻭ ﺧﺼـﻠﺖﻫـﺎﻳﺶ ﺭﺍ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﻧﻤﺎﺯ ﺗﺸﻜﻴﻞ ﺩﻫﻨﺪ‪ .‬ﺭﺍﻩ ﺗﺤﻘﻖ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﻤـﺎﺯ‬
‫ﺁﻧﻘﺪﺭ ﺗﻜﺮﺍﺭ ﺷﻮﺩ ﺗﺎ ﺁﻥ ﺣﺎﻻﺕ ﺭﺳﻮﺥ ﻳﺎﺑﻨﺪ‪ ،‬ﺑﺎ ﮔﺰﺍﺭﺩﻥ ﻳﻚ ﻧﻤﺎﺯ ﺁﻥ ﺣﺎﻻﺕ‬
‫ﻋﺎﺭﺽ ﻣﻲﺷﻮﻧﺪ ﻭ ﺑﺎ ﺗﻜﺮﺍﺭ‪ ،‬ﺭﺳﻮﺥ ﻣﻲﻳﺎﺑﻨﺪ‪.‬‬