Tafseer Juze 30

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‫ اغ را ا ان‬، ‫ ه از اار ن‬
‫ر‬
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‫ﺍﻝﺩﻫﺭ‬
‫ﻤﻌﺭﻓﻰ ﺴﻭﺭﻩ‪:‬‬
‫ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ ﻫﻡ "ﺍﻝﺩﻫﺭ‪ :‬ﺯﻤﺎﻨﻪ" ﺍﺴﺕ ﻭ ﻫﻡ "ﺍﻻﻨﺴﺎﻥ‪ :‬ﺍﻨﺴﺎﻥ" ﺸﺎﻤل ‪ 31‬ﺁﻴﻪ ﺍﺴﺕ‪ ،‬ﺒﺭﺨﻰ ﺍﺯ ﻤﻔﺴﺭﻴﻥ ﺁﻨﺭﺍ‬
‫ﻤﻜﻰ ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ ﻭ ﺒﺭﺨﻰ ﻤﺩﻨﻰ ﻭ ﻋﺩﻩ ﺍﻯ ﻫﻤﻪ ﺴﻭﺭﻩ ﺭﺍ ﺒﻪ ﺍﺴﺘﺜﻨﺎﻯ ﺁﻴﺎﺕ ‪ 9 ،8‬ﻭ ‪ 10‬ﻤﻜﻰ ﺸﻤﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﻭﻝﻰ ﭽﻨﺩ ﺩﻝﻴل ﺭﺍ ﺩﺭ ﻤﺘﻥ ﺴﻭﺭﻩ ﺩﺍﺭﻴﻡ ﻜﻪ ﺒﺭ ﻤﻜﻰ ﺒﻭﺩﻥ ﺁﻥ ﺩﻻﻝﺕ ﻤﻰ ﻜﻨﺩ‪:‬‬
‫ﻼ ﺸﺒﻴﻪ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﻜﻰ ﺍﺴﺕ‪.‬‬

‫ﺍﻝﻑ‪ :‬ﻤﻀﺎﻤﻴﻥ ﺴﻭﺭﻩ ﻭ ﺍﺴﻠﻭﺏ ﺒﻴﺎﻥ ﺁﻥ ﻜﺎﻤ ﹰ‬
‫ﺏ‪ :‬ﻫﻴﭻ ﻤﻀﻤﻭﻨﻰ ﺍﺯ ﻤﻀﺎﻤﻴﻥ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﺩﻨﻰ ﺭﺍ ﺩﺭ ﺁﻥ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪ .‬ﺍﺯ ﻝﺤﺎﻅ ﺍﺴﻠﻭﺏ ﺒﻴﺎﻥ ﻨﻴﺯ ﺒﺎ‬
‫ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﺩﻨﻰ ﻨﻤﻰ ﺨﻭﺍﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺍﺯ ﺁﻴﻪ ‪ 26‬ﺒﻭﻀﻭﺡ ﻓﻬﻤﻴﺩﻩ ﻤﻰ ﺸﻭﺩ ﻜﻪ ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺎﻴﺩ ﻗﺒل ﺍﺯ ﺴﻭﺭﻩ "ﻤﺯﻤل" ﻨﺎﺯل ﺸﺩﻩ ﺒﺎﺸﺩ ﺁﻴﻪ ﭽﻨﻴﻥ‬
‫ﺍﺴﺕ‪:‬‬
‫ﻭ ﻤﻥ ﺍﻝﻠﻴل ﻓﺎﺴﺠﺩ ﻝﻪ ﻭ ﺴﺒﺤﻪ ﻝﻴﻼ ﻁﻭﻴﻼ ‪ :‬ﻭ ﺸﺒﺎﻨﮕﺎﻩ ﺒﺭﺍﻴﺵ ﺴﺠﺩﻩ ﻜﻥ ﻭ ﺩﺭ ﻁﻭل ﺸﺏ ﺍﻭ ﺭﺍ ﺘﺴﺒﻴﺢ ﮔﻭﻯ‪" ،‬ﺤﻜﻡ‬
‫ﺘﺴﺒﻴﺢ ﺩﺭ ﻁﻭل ﺸﺏ" ﻨﺸﺎﻥ ﻤﻰ ﺩﻫﺩ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﻪ ﺸﺏ ﺨﻴﺯﻯ ﻫﺎ‪ ،‬ﺍﺯ ﻨﺨﺴﺘﻴﻥ ﺩﺴﺘﻭﺭﻫﺎ ﺍﺴﺕ ﻭ ﺤﺘﻤﹰﺎ‬
‫ﻗﺒل ﺍﺯ ﺴﻭﺭﻩ "ﻤﺯﻤل" ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﭽﻭﻥ ﺩﺭ ﺴﻭﺭﻩ "ﻤﺯﻤل"‪ ،‬ﻨﺨﺴﺕ ﺯﻤﺎﻥ ﺸﺏ ﺨﻴﺯﻯ ﻫﺎ ﺘﺤﺩﻴﺩ ﺸﺩﻩ ﻭ ﺩﺭ ﺤﺩ ﺩﻭ‬
‫ﺜﻠﺙ‪ ،‬ﻨﺼﻑ ﻭ ﻴﺎ ﻴﻙ ﺜﻠﺙ ﺸﺏ ﺩﺭ ﺁﻭﺭﺩﻩ ﺸﺩﻩ ﻭ ﺴﭙﺱ ﺘﺨﻔﻴﻑ ﺒﻌﻤل ﺁﻤﺩﻩ ﻭ ﻤﻘﺩﺍﺭ ﺁﻥ ﺒﻪ ﺼﻭﺍﺒﺩﻴﺩ ﻭ ﻅﺭﻭﻑ ﻭ‬
‫ﻻ ﺩﺭ ﻤﻭﺭﺩ ﻗﻀﺎﻴﺎ ﻨﺨﺴﺕ ﺤﻜﻡ ﻋﺎﻡ ﺼﺎﺩﺭ ﺸﺩﻩ‪ ،‬ﺴﭙﺱ ﻫﺩﺍﻴﺎﺕ‬

‫ﺸﺭﺍﻴﻁ ﻤﺴﻠﻤﺎﻨﺎﻥ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﺩﺭ ﻗﺭﺁﻥ ﻤﻌﻤﻭ ﹰ‬
‫ﻭﺍﻀﺤﺘﺭ ﻭ ﻤﺸﺨﺼﺘﺭ ﺩﺭ ﺒﺎﺭﻩ ﺁﻥ ﻨﺎﺯل ﺸﺩﻩ ﻭ ﺤﺩ ﻭ ﻤﻘﺩﺍﺭ ﺁﻥ ﺘﺤﺩﻴﺩ ﺸﺩﻩ‪ ،‬ﺤﻜﻡ ﺸﺎﻕ ﻫﻤﻭﺍﺭﻩ ﻤﻘﺩﻡ ﺒﺭ ﺘﺨﻔﻴﻑ ﺩﺭ‬
‫ﺁﻥ ﺒﻭﺩﻩ‪ ،‬ﭽﻨﺎﻨﭽﻪ ﺤﻜﻡ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﺸﻤﻨﻰ ﻜﻪ ﺩﻩ ﭽﻨﺩ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺍﺴﺕ ﻗﺒل ﺍﺯ ﺤﻜﻡ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻭ ﭽﻨﺩ ﻨﺎﺯل ﺸﺩﻩ‪" ،‬ﺤﻜﻡ‬
‫ﺘﺴﺒﻴﺢ ﻭ ﺘﻬﺠﺩ ﺩﺭ ﻁﻭل ﺸﺏ" ﺒﺎﻴﺩ ﻗﺒل ﺍﺯ ﺤﻜﻡ ﺘﺨﻔﻴﻑ ﺩﺭ ﺁﻥ ﺒﺎﺸﺩ‪ .‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﻤﻰ ﺘﻭﺍﻥ ﮔﻔﺕ ﻜﻪ ﺴﻭﺭﻩ‬
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‫ﺍﻝﺩﻫﺭ ﻗﺒل ﺍﺯ ﺴﻭﺭﻩ "ﻤﺯﻤل" ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺁﺭﺍﺀ ﻭ ﺭﻭﺍﻴﺎﺕ ﻤﺘﻌﺎﺭﻀﻰ ﻜﻪ ﺁﻨﺭﺍ ﻤﺩﻨﻰ ﻤىﺨﻭﺍﻨﺩ ﺒﺎ ﺭﻭﺡ ﺴﻭﺭﻩ ﺴﺎﺯﮔﺎﺭ‬
‫ﻨﻴﺴﺘﻨﺩ‪.‬‬
‫ﻭ ﻤﻥ ﺍﻝﻠﻴل ﻓﺎﺴﺠﺩ ﻝﻪ ﻭ ﺴﺒﺤﻪ ﻝﻴﻼ ﻁﻭﻴﻼ ‪ :‬ﻭ ﺸﺒﺎﻨﮕﺎﻩ ﺒﺭﺍﻴﺵ ﺴﺠﺩﻩ ﻜﻥ ﻭ ﺩﺭ ﻁﻭل ﺸﺏ ﺍﻭ ﺭﺍ ﺘﺴﺒﻴﺢ ﮔﻭﻯ‪" ،‬ﺤﻜﻡ‬
‫ﺘﺴﺒﻴﺢ ﺩﺭ ﻁﻭل ﺸﺏ" ﻨﺸﺎﻥ ﻤﻰ ﺩﻫﺩ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﻪ ﺸﺏ ﺨﻴﺯﻯ ﻫﺎ‪ ،‬ﺍﺯ ﻨﺨﺴﺘﻴﻥ ﺩﺴﺘﻭﺭﻫﺎ ﺍﺴﺕ ﻭ ﺤﺘﻤﹰﺎ‬
‫ﻗﺒل ﺍﺯ ﺴﻭﺭﻩ "ﻤﺯﻤل" ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﭽﻭﻥ ﺩﺭ ﺴﻭﺭﻩ "ﻤﺯﻤل"‪ ،‬ﻨﺨﺴﺕ ﺯﻤﺎﻥ ﺸﺏ ﺨﻴﺯﻯ ﻫﺎ ﺘﺤﺩﻴﺩ ﺸﺩﻩ ﻭ ﺩﺭ ﺤﺩ ﺩﻭ‬
‫ﺜﻠﺙ‪ ،‬ﻨﺼﻑ ﻭ ﻴﺎ ﻴﻙ ﺜﻠﺙ ﺸﺏ ﺩﺭ ﺁﻭﺭﺩﻩ ﺸﺩﻩ ﻭ ﺴﭙﺱ ﺘﺨﻔﻴﻑ ﺒﻌﻤل ﺁﻤﺩﻩ ﻭ ﻤﻘﺩﺍﺭ ﺁﻥ ﺒﻪ ﺼﻭﺍﺒﺩﻴﺩ ﻭ ﻅﺭﻭﻑ ﻭ‬
‫ﻻ ﺩﺭ ﻤﻭﺭﺩ ﻗﻀﺎﻴﺎ ﻨﺨﺴﺕ ﺤﻜﻡ ﻋﺎﻡ ﺼﺎﺩﺭ ﺸﺩﻩ‪ ،‬ﺴﭙﺱ ﻫﺩﺍﻴﺎﺕ‬

‫ﺸﺭﺍﻴﻁ ﻤﺴﻠﻤﺎﻨﺎﻥ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﺩﺭ ﻗﺭﺁﻥ ﻤﻌﻤﻭ ﹰ‬
‫ﻭﺍﻀﺤﺘﺭ ﻭ ﻤﺸﺨﺼﺘﺭ ﺩﺭ ﺒﺎﺭﻩ ﺁﻥ ﻨﺎﺯل ﺸﺩﻩ ﻭ ﺤﺩ ﻭ ﻤﻘﺩﺍﺭ ﺁﻥ ﺘﺤﺩﻴﺩ ﺸﺩﻩ‪ ،‬ﺤﻜﻡ ﺸﺎﻕ ﻫﻤﻭﺍﺭﻩ ﻤﻘﺩﻡ ﺒﺭ ﺘﺨﻔﻴﻑ ﺩﺭ‬
‫ﺁﻥ ﺒﻭﺩﻩ‪ ،‬ﭽﻨﺎﻨﭽﻪ ﺤﻜﻡ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﺸﻤﻨﻰ ﻜﻪ ﺩﻩ ﭽﻨﺩ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺍﺴﺕ ﻗﺒل ﺍﺯ ﺤﻜﻡ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻭ ﭽﻨﺩ ﻨﺎﺯل ﺸﺩﻩ‪" ،‬ﺤﻜﻡ‬
‫ﺘﺴﺒﻴﺢ ﻭ ﺘﻬﺠﺩ ﺩﺭ ﻁﻭل ﺸﺏ" ﺒﺎﻴﺩ ﻗﺒل ﺍﺯ ﺤﻜﻡ ﺘﺨﻔﻴﻑ ﺩﺭ ﺁﻥ ﺒﺎﺸﺩ‪ .‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﻤﻰ ﺘﻭﺍﻥ ﮔﻔﺕ ﻜﻪ ﺴﻭﺭﻩ‬
‫ﺍﻝﺩﻫﺭ ﻗﺒل ﺍﺯ ﺴﻭﺭﻩ "ﻤﺯﻤل" ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺁﺭﺍﺀ ﻭ ﺭﻭﺍﻴﺎﺕ ﻤﺘﻌﺎﺭﻀﻰ ﻜﻪ ﺁﻨﺭﺍ ﻤﺩﻨﻰ ﻤىﺨﻭﺍﻨﺩ ﺒﺎ ﺭﻭﺡ ﺴﻭﺭﻩ ﺴﺎﺯﮔﺎﺭ‬
‫ﻨﻴﺴﺘﻨﺩ‪.‬‬
‫ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺎ ﭙﺭﺴﺸﻰ ﺍﺯ ﻤﺨﺎﻁﺏ ﺨﻭﺩ ﺁﻏﺎﺯ ﻤﻰ ﺸﻭﺩ ﻜﻪ ﻫﺭ ﻤﺨﺎﻁﺒﻰ ﻨﺎﮔﺯﻴﺭ ﺠﻭﺍﺏ ﻤﺜﺒﺕ ﺒﻪ ﺁﻥ ﻤﻰ ﺩﻫﺩ‬
‫ﻭ ﻤﺠﺎﻝﻰ ﺒﺭﺍﻯ ﺍﻨﻜﺎﺭ ﻭ ﺠﻭﺍﺏ ﻤﻨﻔﻰ ﻨﻤﻰ ﻴﺎﺒﺩ‪ ،‬ﻤﻰ ﭙﺭﺴﺩ‪ :‬ﺁﻴﺎ ﺒﺭ ﺍﻨﺴﺎﻥ ﺯﻤﺎﻨﻰ ﺴﭙﺭﻯ ﺸﺩﻩ ﻜﻪ ﭽﻴﺯ ﻗﺎﺒل ﺫﻜﺭﻯ‬
‫ﻨﺒﻭﺩ؟ ﻗﻁﺭﻩ ﺁﺒﻰ ﺩﺭ ﺼﻠﺏ ﭙﺩﺭ‪ ،‬ﺁﺏ ﻤﻬﻴﻥ‪ ،‬ﻜﻪ ﻨﻪ ﺘﻨﻬﺎ ﺁﻨﺭﺍ ﻤﻬﻡ ﻭ ﺠﺩﻯ ﻨﻤﻰ ﮔﻴﺭﺩ‪ ،‬ﺒﻠﻜﻪ ﺍﺯ ﺁﻥ ﻨﻔﺭﺕ ﺩﺍﺭﺩ‪.‬‬
‫ﺒﮕﻭﻴﺩ‪ :‬ﭽﻪ ﻜﺴﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻴﻥ ﺸﺊ ﻏﻴﺭ ﻗﺎﺒل ﺫﻜﺭ ﺒﻴﺎﻓﺭﻴﺩ؟ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺒﻪ ﺍﻴﻥ ﭙﺭﺴﺵ ﭙﺎﺴﺦ ﮔﻔﺘﻪ ﻤﻰ ﻓﺭﻤﺎﻴﺩ‪:‬‬
‫ﺍﻴﻥ ﻤﺎﺌﻴﻡ ﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﺍﺯ ﻨﻁﻔﻪ ﻤﺨﺘﻠﻁ ﻤﺭﺩ ﻭ ﺯﻥ ﺁﻓﺭﻴﺩﻴﻡ‪ ،‬ﻭ ﺒﺎ ﺘﻁﻭﺭﺍﺕ ﮔﻭﻨﺎﮔﻭﻨﻰ ﻤﻭﺍﺠﻪ ﺴﺎﺨﺘﻪ‪ ،‬ﺍﺯ ﻤﺭﺍﺤل‬
‫ﻤﺨﺘﻠﻔﻰ ﻤﻰ ﮔﺫﺭﺍﻨﻴﻡ ﻭ ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﻫﺭ ﺘﻁﻭﺭ ﻭ ﺍﺴﺘﻌﺩﺍﺩﻫﺎﻯ ﺒﻘﺎﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﻫﺭ ﻤﺭﺤﻠﻪ ﺍﻯ ﻤﻰ‬
‫ﺁﺯﻤﺎﺌﻴﻡ ﻭ ﺭﺸﺩ ﻤﻰ ﺩﻫﻴﻡ ﻭ ﺒﻪ ﺴﻭىﻜﻤﺎل ﺠﻠﻭ ﻤﻰ ﺒﺭﻴﻡ ﻭ ﺍﺯ ﺍﻭ ﻤﻭﺠﻭﺩ ﺸﻨﻭﺍ ﻭ ﺒﻴﻨﺎ ﻤﻰ ﺴﺎﺯﻴﻡ‪ ،‬ﺍﻴﻥ ﻤﺎﺌﻴﻡ ﻜﻪ‬
‫ﺭﻫﻨﻤﻭﺩ ﻫﺎﺌﻰ ﺩﺭ ﺴﺭﺸﺕ ﺍﻭ ﺒﻭﺩﻴﻌﺕ ﻤﻰ ﮔﺫﺍﺭﻴﻡ‪ ،‬ﺍﺴﺘﻌﺩﺍﺩﻫﺎﻴﻰ ﺒﻪ ﺍﻭ ﻋﻨﺎﻴﺕ ﻤﻰ ﻜﻨﻴﻡ ﻜﻪ ﺩﺭ ﺭﻫﻴﺎﺒﻰ‪ ،‬ﺍﻭ ﺭﺍ ﻜﻤﻙ‬
‫ﻜﻨﺩ‪ ،‬ﺩﺭ ﺘﺸﺨﻴﺹ ﺨﻭﺏ ﺍﺯ ﺒﺩ ﻭ ﻤﻔﻴﺩ ﺍﺯ ﻤﻀﺭ ﺍﻭ ﺭﺍ ﻴﺎﺭﻯ ﻨﻤﺎﻴﺩ‪ ،‬ﭽﺭﺍﻏﻰ ﺩﺭ ﺩل ﺍﻭ ﺭﻭﺸﻥ ﻤﻰ ﻜﻨﻴﻡ ﻜﻪ ﺩﺭ‬

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‫ﺭﻭﺸﻨﺎﻴﻰ ﺁﻥ ﺭﺍﻩ ﺭﺍ ﺍﺯ ﺒﻴﺭﺍﻫﻪ ﺘﻔﻜﻴﻙ ﻜﻨﺩ‪ ،‬ﻭﺠﺩﺍﻥ ﻭ ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ ﺒﻪ ﺍﻭ ﻤﻰ ﺩﻫﻴﻡ ﻜﻪ ﻗﺩﺭﺕ ﺸﻨﺎﺨﺕ ﺯﺸﺕ ﻭ ﺯﻴﺒﺎ‬
‫ﺭﺍ ﺩﺍﺭﺩ‪ ،‬ﺍﮔﺭ ﺭﺍﻩ ﺭﺍ ﺩﺭﺴﺕ ﺒﺭﻭﺩ ﺭﺍﻀﻰ ﻭ ﺨﺸﻨﻭﺩ ﻤىﺸﻭﺩ‪ ،‬ﺒﺎل ﻭ ﭙﺭ ﻤىﻜﺸﺩ ﻭ ﺍﮔﺭ ﺒﻪ ﺒﻴﺭﺍﻫﻪ ﺒﺭﻭﺩ ﺒﻪ ﺴﺭﺯﻨﺵ‬
‫ﺍﻭ ﻤىﭙﺭﺩﺍﺯﺩ‪ ،‬ﺍﻴﻥ ﭽﺸﻡ ﻭ ﮔﻭﺵ ﻭ ﺍﻴﻥ ﺭﻫﻨﻤﻭﺩﻫﺎ ﺩﺭ ﺩﺭﻭﻥ ﺠﺎﻥ ﻭ ﺩﺭ ﻀﻤﻴﺭ ﻭ ﻭﺠﺩﺍﻥ ﺍﻭ ﻫﻤﻭﺍﺭﻩ ﻭ ﺩﺭ‬
‫ﻫﺭﺼﻭﺭﺘﻰ ﺩﺭ ﺨﺩﻤﺕ ﺍﻭ ﺍﻨﺩ‪ ،‬ﭽﻪ ﺍﻭ ﭙﺎﺱ ﺁﻨﺭﺍ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﻭ ﭽﻪ ﻨﺎﺴﭙﺎﺴىﻜﻨﺩ‪ ،‬ﭽﻨﻴﻥ ﺍﺴﺕ ﻤﻌﺎﻤﻠﻪ ﻤﺎ ﺩﺭ ﺩﻨﻴﺎ‪ ،‬ﻭﻝﻰ‬
‫ﻤﻌﺎﻤﻠﻪ ﻤﺎ ﺩﺭ ﺁﺨﺭﺕ‪ :‬ﺩﺭ ﺁﻨﺠﺎ ﻤﺭﺩﻡ ﺒﻪ ﺩﻭ ﮔﺭﻭﻩ ﺘﻘﺴﻴﻡ ﻤىﺸﻭﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻜﺎﻓﺭ ﻜﻪ ﺩﺭ ﺩﺴﺕ ﻭ ﭙﺎ ﻭ ﮔﺭﺩﻨﺵ ﻏل ﻭ ﺯﻨﺠﻴﺭ‪ ،‬ﻭ ﺍﻗﺎﻤﺘﮕﺎﻫﺵ ﺁﻏﻭﺵ ﺁﺘﺵ ﺸﻌﻠﻪ ﻭﺭ‪ ،‬ﺍﻭ ﻨﻌﻤﺘﻬﺎ ﺭﺍ‬
‫ﭙﺎﺱ ﻨﺩﺍﺸﺕ ﻭ ﺍﺴﺘﻌﺩﺍﺩﻫﺎﻴﺵ ﺭﺍ ﻏﻠﻁ ﺒﻜﺎﺭ ﮔﺭﻓﺕ‪ ،‬ﺴﺯﺍﻭﺍﺭ ﺁﻥ ﺍﺴﺕ ﺘﺎ ﺩﺴﺕ ﻭ ﭙﺎﻴﺵ ﺭﺍ ﺒﺒﻨﺩﻨﺩ ﻭ ﻏل ﻭ ﺯﻨﺠﻴﺭ‬
‫ﺩﺭﮔﺭﺩﻨﺵ ﺒﻴﻨﺩﺍﺯﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﻨﻴﻜﻭﻜﺎﺭﺍﻥ ﻭ ﺨﻭﺏ ﻫﺎ ﻜﻪ ﺩﺭ ﺒﻬﺸﺕ ﺒﺎﺸﻨﺩ‪ ،‬ﺠﺎﻡ ﻫﺎﻯ ﭙﻴﺭﻭﺯﻯ ﺴﺭﻜﺸﻨﺩ‪ ،‬ﻭ ﺍﺯ ﺸﺭﺍﺒﻰ ﻤىﻨﻭﺸﻨﺩ ﻜﻪ‬
‫ﺁﻤﻴﺯﻩ ﺍﺵ ﻜﺎﻓﻭﺭ‪ ،‬ﺍﺯ ﭽﺸﻤﻪ ﺍﻯ ﻜﻪ ﺒﻨﺩﮔﺎﻥ ﻤﻘﺭﺏ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ ﺩﺭ ﻜﻨﺎﺭﻩ ﻫﺎﻯ ﺁﻥ ﺠﺎﻡ ﻫﺎﻯ ﺸﺭﺍﺏ ﺩﺭ ﺩﺴﺕ‪ ،‬ﻨﺸﺴﺘﻪ‬
‫ﺍﻨﺩ ﻭ ﺒﻬﺭ ﺴﻭﻯ ﻭ ﺒﻬﺭ ﺸﻜﻠﻰ ﺒﺨﻭﺍﻫﻨﺩ ﺍﻴﻥ ﭽﺸﻤﻪ ﺭﺍ ﺭﻭﺍﻥ ﺴﺎﺯﻨﺩ‪ ،‬ﺁﻨﻬﺎ ﻨﻌﻤﺕ ﻫﺎﻯ ﺍﻝﻬﻰ ﺭﺍ ﺩﺭﺴﺕ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻨﺩ ﻭ‬
‫ﭙﺎﺱ ﺁﻨﺭﺍ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﺍﻜﻨﻭﻥ ﻨﻌﻤﺕ ﻫﺎﻴﻰ ﻜﻪ ﭽﻭﻥ ﭙﺎﺩﺍﺵ ﺸﻜﺭ ﻭ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﺒﻪ ﺁﻨﺎﻥ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ ﺩﺭ ﺨﺩﻤﺕ ﺁﻨﺎﻥ‬
‫ﺍﺴﺕ‪ ،‬ﭽﻭﻥ ﭽﺸﻤﻪ ﺍﻯ ﻜﻪ ﺒﻪ ﻫﺭ ﺴﻭ ﺒﺨﻭﺍﻫﻨﺩ ﺭﻭﺍﻥ ﻤىﻜﻨﻨﺩ‪ ،‬ﺍﻴﻨﻬﺎ ﺒﻪ ﻨﺫﺭﻫﺎﻯ ﺨﻭﺩ ﻭﻓﺎ ﻤىﻜﺭﺩﻨﺩ‪ ،‬ﺍﺯ ﺭﻭﺯﻯ ﺒﻴﻡ‬
‫ﺩﺍﺸﺘﻨﺩ ﻜﻪ ﺸﺭ ﻭ ﺁﻓﺘﺵ ﻓﺭﺍﮔﻴﺭ ﺒﺎﺸﺩ‪ .‬ﺒﻪ ﻫﻤﻨﻭﻋﺎﻥ ﻨﻴﺎﺯﻤﻨﺩ‪ ،‬ﻤﺴﻜﻴﻥ‪ ،‬ﻴﺘﻴﻡ ﻭ ﺍﺴﻴﺭ ﻁﻌﺎﻡ ﻤىﺩﻫﻨﺩ‪ ،‬ﺍﺯ ﺒﻬﺘﺭﻴﻥ ﻁﻌﺎﻤﻰ‬
‫ﻜﻪ ﺨﻭﺩ ﺒﻪ ﺁﻥ ﻋﻼﻗﻤﻨﺩ ﺍﻨﺩ‪ ،‬ﺒﻪ ﺯﺒﺎﻥ ﺤﺎل ﻭ ﻗﺎل ﻤىﮕﻭﻴﻨﺩ‪ :‬ﺍﺯ ﺍﻁﻌﺎﻡ ﺒﻪ ﺸﻤﺎ ﺠﺯ ﺭﻀﺎﻯ ﺍﻝﻬﻰ ﻫﺩﻓﻰ ﻨﺩﺍﺭﻴﻡ‪ ،‬ﻨﻪ‬
‫ﭙﺎﺩﺍﺸﻰ ﺍﺯ ﺸﻤﺎ ﻤىﺨﻭﺍﻫﻴﻡ ﻭ ﻨﻪ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﻭ ﺘﺸﻜﺭﻯ‪ ،‬ﻤﺎ ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺨﻭﺩ ﻤىﺘﺭﺴﻴﻡ‪ ،‬ﺍﺯ ﺭﻭﺯ ﻋﺒﻭﺱ ﻭ‬
‫ﺨﺸﻤﮕﻴﻥ ﭽﻬﺭﻩ ﺍﻯ‪ ،‬ﭙﺱ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﺸﺭ ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﺭﻫﺎﻨﺩﻩ ﻭ ﺒﺎ ﺸﺎﺩﺍﺒﻰ ﻭ ﺨﺸﻨﻭﺩﻯ ﺭﻭ ﺒﺭﻭﻯ ﺸﺎﻥ ﻜﻨﺩ ﻭ ﺒﻨﺎﺒﺭ‬
‫ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﺸﺎﻥ ﺍﻗﺎﻤﺘﮕﺎﻩ ﺒﻬﺸﺕ ﻭ ﻝﺒﺎﺱ ﺤﺭﻴﺭ ﺒﻪ ﺁﻨﺎﻥ ﭙﺎﺩﺍﺵ ﺩﻫﺩ‪ ،‬ﺘﻜﻴﻪ ﻜﻨﺎﻥ ﺒﺭ ﺘﺨﺕ ﻫﺎ‪ ،‬ﻨﻪ ﺩﺭ ﺁﻥ ﮔﺭﻤﺎﻯ‬
‫ﺁﻓﺘﺎﺒﻰ ﻭ ﻨﻪ ﺴﺭﻤﺎﻴﻰ‪ ،‬ﺴﺎﻴﻪ ﻫﺎﻴﺵ ﺒﺭ ﺁﻨﺎﻥ ﻓﺭﻭﺍﻓﺘﺎﺩﻩ ﻭ ﻤﻴﻭﻩ ﻫﺎﻴﺵ ﺒﻪ ﻨﺤﻭ ﻋﺠﻴﺒﻰ ﻫﻤﻭﺍﺭﻩ ﺩﺭ ﺩﺴﺘﺭﺱ ﻭ ﺩﺭ‬
‫ﺨﺩﻤﺕ‪ ،‬ﻅﺭﻭﻑ ﻨﻘﺭﻩ ﺍﻯ ﻭ ﭙﻴﺎﻝﻪ ﻫﺎﻯ ﺒﻠﻭﺭﻴﻥ ﺩﺭ ﮔﺭﺩﺍﮔﺭﺩﺸﺎﻥ ﺩﺭ ﭽﺭﺨﺵ‪ ،‬ﺒﻠﻭﺭﻴﻥ ﻨﻘـﺭﻩ ﺍﻯ ﻜﻪ ﺩﺭ ﺍﻨﺩﺍﺯﻩ ﺍﺵ‬
‫ﻅﺭﺍﻓﺕ ﻋﺠﻴﺒﻰ ﺒﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﺩﺭ ﺁﻥ ﺍﺯ ﺠﺎﻤﻰ ﺒﻨﻭﺸﻨﺩ ﻜﻪ ﻤﻤﺯﻭﺝ ﻭ ﻤﺨﻠﻭﻁﺵ ﺍﺯ ﺯﻨﺠﺒﻴل ﺒﺎﺸﺩ‪ ،‬ﭽﺸﻤﻪ ﺍﻯ ﺩﺭ ﺒﻬﺸﺕ‬
‫ﻜﻪ ﻨﺎﻤﺵ "ﺴﻠﺴﺒﻴل" ﺍﺴﺕ ﻭ ﮔﺭﺩﺍﮔﺭﺩ ﺁﻨﺎﻥ ﻨﻭﺠﻭﺍﻨﺎﻥ ﻫﻤﻴﺸﻪ ﺠﻭﺍﻨﻰ‪ ،‬ﭽﻭﻥ ﻤﺭﻭﺍﺭﻴﺩ ﭙﺭﺍﮔﻨﺩﻩ ﺭﺍ ﻤىﻴﺎﺒﻰ‪ .‬ﺍﮔﺭ ﺁﻨﺠﺎ‬

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‫ﺭﺍ ﺍﺯ ﻨﺯﺩﻴﻙ ﺒﺒﻴﻨﻰ ﺩﺭ ﻭﺍﻗﻊ ﻨﻌﻤﺘﻬﺎ ﻭ ﻤﻠﻙ ﻋﻅﻴﻤﻰ ﺭﺍ ﺩﻴﺩﻩ ﺍﻯ‪ .‬ﻤﻠﺒﺱ ﺒﻪ ﺤﺭﻴﺭ ﻨﺎﺯﻙ ﺴﺒﺯ ﺭﻨﮓ ﻭ ﺩﻴﺒﺎﻯ ﻀﺨﻴﻡ‬
‫ﻭ ﻤﺯﻴﻥ ﺒﻪ ﺩﺴﺘﺒﻨﺩ ﻫﺎﻯ ﻨﻘﺭﻩ ﺍﻯ‪ ،‬ﺩﺭﺤﺎﻝﻴﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﺸﺭﺍﺏ ﻁﻬﻭﺭ ﺴﻴﺭﺍﺏ ﻜﻨﺩ ﻭ ﺒﮕﻭﻴﺩ‪ :‬ﺍﻴﻥ‬
‫ﭙﺎﺩﺍﺵ ﺸﻤﺎﺴﺕ‪ ،‬ﻭ ﻤﺴﺎﻋﻰ ﺘﺎﻥ ﻤﻭﺭﺩ ﻗﺩﺭﺩﺍﻨﻰ ﻗﺭﺍﺭ ﮔﺭﻓﺕ‪.‬‬
‫ﺍﻴﻥ ﻤﺎﺌﻴﻡ ﻜﻪ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﺤﻭ ﺸﺎﻴﺴﺘﻪ ﻭ ﺠﺯﺀ ﻭﺍﺭ ﺒﺭﺘﻭ ﻨﺎﺯل ﻜﺭﺩﻴﻡ‪ ،‬ﭙﺱ ﺒﺭﺍﻯ ﻓﺭﻤﺎﻥ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺸﻜﻴﺒﺎﺌﻰ‬
‫ﻜﻥ ﻭ ﺍﺯ ﻫﻴﭻ ﮔﻨﻬﮕﺎﺭ ﻭ ﻨﺎﺴﭙﺎﺱ ﺁﻨﺎﻥ ﻓﺭﻤﺎﻥ ﻤﺒﺭ‪ ،‬ﻨﺎﻡ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺼﺒﺢ ﻭ ﺸﺎﻡ ﻴﺎﺩ ﻜﻥ ﻭ ﺸﺏ ﻫﻨﮕﺎﻡ ﺒﺭﺍﻴﺵ‬
‫ﺴﺠﺩﻩ ﻜﻥ ﻭ ﺩﺭ ﻁﻭل ﺸﺏ ﺘﺴﺒﻴﺢ ﮔﻭﻯ‪ ،‬ﺍﻴﻨﻬﺎ "ﺍﻫﺩﺍﻑ ﺯﻭﺩﺭﺱ" ﺩﻨﻴﺎ ﺭﺍ ﺩﻭﺴﺕ ﺩﺍﺭﻨﺩ ﻭ ﺭﻭﺯ ﺴﻨﮕﻴﻥ ﺁﺨﺭﺕ ﺭﺍ‬
‫ﻓﺭﺍﻤﻭﺵ ﻨﻤﻭﺩﻩ‪ ،‬ﺒﻪ ﺒىﺎﻋﺘﻨﺎﻴﻰ ﻤىﮕﻴﺭﻨﺩ‪ ،‬ﻤﮕﺭ ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﻤﺎ ﺁﻨﺎﻨﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﻴﻡ ﻭ ﭙﻴﻭﻨﺩﻫﺎﻯ ﻭﺠﻭﺩ ﺸﺎﻨﺭﺍ ﺍﺴﺘﻭﺍﺭ‬
‫ﺴﺎﺨﺘﻪ ﺍﻴﻡ‪ ،‬ﻭ ﻫﺭﮔﺎﻩ ﺒﺨﻭﺍﻫﻴﻡ ﻤﺜل ﺸﺎﻨﺭﺍ ﻤىﺂﻓﺭﻴﻨﻴﻡ‪ .‬ﻭ ﺩﺭ ﭙﺎﻴﺎﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺍﻴﻨﻬﺎ ﺘﺫﻜﺭ ﻭ ﭙﻨﺩ ﻭ ﺍﻨﺩﺭﺯﻴﺴﺕ‪ ،‬ﺒﺭﺍﻯ‬
‫ﻜﺴﻴﻜﻪ ﺨﻭﺍﺴﺘﻪ ﺍﺴﺕ ﺭﺍﻩ ﺭﺴﻴﺩﻥ ﺒﻪ ﺨﺩﺍ ﺭﺍ ﺒﻴﺎﺒﺩ ﻭ ﺁﻨﺭﺍ ﺒﺭﺍﻯ ﺤﺭﻜﺕ ﺨﻭﺩ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺭﮔﺯﻴﻨﺩ‪ ،‬ﺍﻨﺘﺨﺎﺏ ﺩﺭ ﺩﺴﺕ‬
‫ﺸﻤﺎﺴﺕ‪ ،‬ﺍﻴﻥ ﺭﺍﻩ ﺭﺍ ﻓﻘﻁ ﺒﺎ ﺘﻭﻓﻴﻕ ﺨﺩﺍ ﻤىﺘﻭﺍﻨﻴﺩ ﻁىﻜﻨﻴﺩ‪ ،‬ﻤﺸﻴﺕ ﺨﺩﺍ ﺒﺭ ﺍﻴﻥ ﺭﻓﺘﻪ ﻜﻪ ﻫﺭﻜﻰ ﺭﺍﻩ ﺨﺩﺍ ﺭﺍ ﺍﻨﺘﺨﺎﺏ‬
‫ﻜﻨﺩ‪ ،‬ﺘﻭﻓﻴﻕ ﺨﻭﺩ ﺭﺍ ﺸﺎﻤل ﺤﺎﻝﺵ ﺴﺎﺨﺘﻪ‪ ،‬ﺒﺴﻭﻯ ﺨﻭﺩ ﻫﺩﺍﻴﺕ ﻤىﻜﻨﺩ‪ ،‬ﺭﺍﻩ ﺨﺩﺍ ﺭﺍﻩ ﺫﺍﺘﻴﺴﺕ ﻜﻪ ﺩﺍﻨﺎﻯ ﺒﺭ ﻫﻤﻪ ﺍﺴﺭﺍﺭ‬
‫ﺍﺴﺕ ﻭ ﺩﺭ ﻫﺭ ﺩﺴﺘﻭﺭ ﻭ ﻓﺭﻤﺎﻨﺵ ﺤﻜﻤﺕ ﮊﺭﻓﻰ ﻤﻀﻤﺭ ﺍﺴﺕ‪ ،‬ﻫﺭﻜﻰ ﺭﺍ ﺸﺎﻴﺴﺘﻪ ﺭﺤﻤﺕ ﺨﻭﺩ ﺒﻴﺎﺒﺩ ﺒﺎ ﺭﺤﻤﺕ‬
‫ﻭﺴﻴﻊ ﻭ ﺒىﭙﺎﻴﺎﻥ ﺨﻭﺩ ﻤىﻨﻭﺍﺯﺩ‪ ،‬ﻭﻝﻰ ﺁﻨﺎﻨﻜﻪ ﺴﺘﻤﮕﺭ ﺍﻨﺩ‪ ،‬ﻨﻪ ﺍﺯ ﭙﻨﺩ ﻭ ﺫﻜﺭ ﻤﺎﻴﻪ ﮔﺭﻓﺘﻨﺩ ﻭ ﻨﻪ ﺭﺍﻩ ﺨﺩﺍ ﺭﺍ ﺒﺭﺍﻯ‬
‫ﺤﺭﻜﺕ ﺨﻭﺩ ﺒﺭﮔﺯﻴﺩﻨﺩ‪ ،‬ﻋﺫﺍﺏ ﺩﺭﺩﻨﺎﻜﻰ ﺒﺭﺍﻯ ﺸﺎﻥ ﺁﻤﺎﺩﻩ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ ا ا ا‬
‫‪1‬ـ ﺁﻳﺎ ﺑﺮ ﺍﻧﺴﺎﻥ ﺯﻣﺎﱏ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﻧﺒﻮﺩ‬ ‫ﲔ ﻣ‪ ‬ﻦ‬

‫‪‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﺍﻹِﻧﺴ‪‬ﺎ ِﻥ ِﺣ ‪‬‬
‫ﭼﻴﺰ ﻗﺎﺑﻞ ﺫﻛﺮﻯ؟‬ ‫ﺍﻟﺪ‪ ‬ﻫ ِﺮ ﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻣ‪ ‬ﹾﺬﻛﹸﻮﺭﹰﺍ *‬
‫‪2‬ـ ﻣﺎﺋﻴﻢ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﻧﻄﻔﻪ ﺍﻯ ﺁﻓﺮﻳﺪﱘ‪،‬‬
‫ِﺇﻧ‪‬ﺎ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﻹِﻧﺴ‪‬ﺎ ﹶﻥ ﻣِﻦ ﻧ‪ ‬ﹾﻄ ﹶﻔ ٍﺔ‬
‫ﳐﺘﻠﻂ‪ ،‬ﻛﻪ ﻣﻰ ﺁﺯﻣﺎﺋﻴﻤﺶ ﻭ ﻣىﺴﺎﺯﳝﺶ ﺷﻨﻮﺍﻯ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺳﻤِﻴﻌﹰﺎ‬
‫ﺝ ﻧ‪ ‬ﺒ‪‬ﺘﻠِﻴ ِﻪ ﹶﻓ ‪‬‬
‫ﹶﺃ ‪‬ﻣﺸ‪‬ﺎ ٍ‬
‫ﺑﻴﻨﺎﱙ‪.‬‬
‫‪3‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺭﺍﻩ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﻨﻤﻮﺩﱘ‪ ،‬ﺧﻮﺍﻩ‬
‫‪‬ﺑﺼِﲑﹰﺍ *‬
‫ﺳﭙﺎﺳﮕﺬﺍﺭ ﺑﺎﺷﺪ ﻭ ﺧﻮﺍﻩ ﻧﺎﺳﭙﺎﺳﻰ‪.‬‬ ‫ِﺇﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟﺴ‪‬ﺒِﻴ ﹶﻞ ِﺇﻣ‪‬ﺎ ﺷ‪‬ﺎﻛِﺮﹰﺍ‬
‫‪‬ﻭِﺇﻣ‪‬ﺎ ﹶﻛﻔﹸﻮﺭﹰﺍ *‬

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‫‪1‬‬
‫‪ :‬ﺍﻴﻥ ﺁﻴﻪ ﭙﺭﺴﺸﻰ ﺩﺭ ﺒﺎﺭﻩ ﮔﺫﺸﺘﻪ ﺍﻨﺴﺎﻥ ﻭ ﺤﺎﻝﺕ ﻗﺒل ﺍﺯ ﭙﻴﺩﺍﻴﺸﺵ ﻤﺘﻭﺠﻪ ﻫﺭ ﻤﺨﺎﻁﺏ ﺨﻭﺩ ﻤىﺴﺎﺯﺩ ﻭ‬
‫ﻤىﭙﺭﺴﺩ‪ :‬ﺁﻴﺎ ﺒﺭ ﺍﻨﺴﺎﻥ ﺯﻤﺎﻨﻰ ﮔﺫﺸﺘﻪ ﻜﻪ ﭽﻴﺯ ﻗﺎﺒل ﺫﻜﺭﻯ ﻨﺒﻭﺩ؟ ﭽﻭﻥ ﻗﻁﺭﻩ ﺁﺒﻰ ﺩﺭ ﺼﻠﺏ ﭙﺩﺭ‪ ،‬ﺁﺏ ﻤﻬﻴﻥ ﻭ‬
‫ﺒىﺎﺭﺯﺵ‪ ،‬ﻜﻪ ﻨﻪ ﺘﻨﻬﺎ ﺁﻨﺭﺍ ﻤﻬﻡ ﻭ ﺠﺩﻯ ﺘﻠﻘﻰ ﻨﻤىﻜﺭﺩ‪ ،‬ﺒﻠﻜﻪ ﺍﺯ ﺁﻥ ﻨﻔﺭﺕ ﺩﺍﺸﺕ!! ﺍﮔﺭ ﺠﻭﺍﺏ ﻤﺜﺒﺕ ﺍﺴﺕ‪" ،‬ﻨﺎﭽﺎﺭ‬
‫ﺒﺎﻴﺩ ﻤﺜﺒﺕ ﺒﺎﺸﺩ" ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺒﮕﻭﻴﺩ‪ :‬ﭽﻪ ﻜﺴﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻴﻥ ﺸﺊ ﻏﻴﺭ ﻗﺎﺒل ﺫﻜﺭ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ؟ ﻤﮕﺭ ﭙﻴﺩﺍﻴﺵ ﺍﻭ ﺍﺯ‬
‫ﺍﻴﻥ ﺁﺏ ﻤﻬﻴﻥ ﺜﺎﺒﺕ ﻨﻤىﻜﻨﺩ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﻭ ﺭﺍ ﺒﺎﺭ ﺩﻴﮕﺭﻯ ﺨﻭﺍﻫﺩ ﺁﻓﺭﻴﺩ ﻭ ﭽﻨﻴﻥ ﭙﻴﺩﺍﻴﺸﻰ ﺁﺴﺎﻨﺘﺭ ﺍﺯ ﭙﻴﺩﺍﻴﺵ‬
‫ﻨﺨﺴﺘﻴﻥ ﺍﻭﺴﺕ؟!‬
‫‪2‬ـ ﺩﻭ ﺘﻔﺴﻴﺭ ﺍﻴﻥ ﺁﻴﻪ ﺭﺍ ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﻤﻰ ﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﺭﺨﻰ ﭙﻨﺩﺍﺸﺘﻪ ﺍﻨﺩ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﺨﻠﻘﺕ ﺍﺒﻭﺍﻝﺒﺸﺭ ﺁﺩﻡ)ﻉ( ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻤﺭﺍﺩ ﺍﺯ ﺍﻴﻨﻜﻪ "ﺍﻨﺴﺎﻥ ﭽﻴﺯ ﻗﺎﺒل‬
‫ﺫﻜﺭﻯ ﻨﺒﻭﺩ" ﺤﺎﻝﺕ ﻗﺒل ﺍﺯ ﭙﻴﺩﺍﻴﺵ ﻨﺨﺴﺘﻴﻥ ﺍﻨﺴﺎﻥ ﻤىﺒﺎﺸﺩ‪.‬‬
‫ﺏ‪ :‬ﻋﺩﻩ ﺍﻯ ﺒﻪ ﺍﻴﻥ ﺒﺎﻭﺭ ﺍﻨﺩ ﻜﻪ ﺤﻜﻡ ﺁﻴﻪ ﻋﺎﻡ ﺍﺴﺕ ﻭ ﺒﻪ ﺨﻠﻘﺕ ﻫﺭ ﺍﻨﺴﺎﻥ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ ﻭ ﻤﺭﺍﺩ ﺍﺯ "ﺤﺎﻝﺕ ﻨﺎ‬
‫ﻗﺎﺒل ﺫﻜﺭ ﺍﻨﺴﺎﻥ ﺩﺭ ﻴﻙ ﺯﻤﺎﻨﻰ" ﺤﺎﻝﺕ ﺍﻨﺴﺎﻥ ﺩﺭ ﺼﻠﺏ ﭙﺩﺭ ﻭ ﺭﺤﻡ ﻤﺎﺩﺭ ﺍﺴﺕ‪ ،‬ﺤﺎﻝﺕ "ﺁﺏ ﻤﻬﻴﻥ‪ :‬ﻤﻨﻰ" ﻜﻪ ﺁﺩﻤﻰ‬
‫ﺍﺯ ﺫﻜﺭ ﻨﺎﻡ ﺁﻥ ﻨﻴﺯ ﺤﻴﺎ ﻤىﻜﻨﺩ‪.‬‬
‫ﺒﻨﺎﺒﺭ ﭽﻨﺩ ﺩﻝﻴل ﺭﺃﻯ ﮔﺭﻭﻩ ﺩﻭﻡ ﻤﻔﺴﺭﺍﻥ ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪:‬‬
‫ﻴﻙ‪ :‬ﺍﺯ ﺍﻝﻔﺎﻅ "ﻝﻡ ﻴﻜﻥ ﺸﻴﺌﹰﺎ ﻤﺫﻜﻭﺭﹰﺍ‪ :‬ﻨﺒﻭﺩ ﭽﻴﺯ ﻗﺎﺒل ﺫﻜﺭﻯ" ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﺤﺎﻝﺕ ﻨﻁﻔﻪ ﺍﻨﺴﺎﻥ‬
‫ﺩﺭ ﺼﻠﺏ ﭙﺩﺭ ﻭ ﺭﺤﻡ ﻤﺎﺩﺭ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪ ،‬ﭽﻭﻥ ﭙﻴﺩﺍﻴﺵ ﺁﺩﻡ)ﻉ( ﺍﺯ ﺨﺎﻙ ﺒﻭﺩ‪ ،‬ﻨﻪ ﺍﺯ ﭽﻴﺯ ﻏﻴﺭﻗﺎﺒل ﺫﻜﺭ‪.‬‬
‫ﺩﻭ‪ :‬ﺁﻴﻪ ﺒﻌﺩﻯ ﺨﻠﻘﺕ ﻫﻤﻴﻥ ﺍﻨﺴﺎﻥ ﺭﺍ ﺍﺯ "ﻨﻁﻔﻪ ﻤﺨﺘﻠﻁ" ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ ﻜﻪ ﺒﺩﻭﻥ ﺘﺭﺩﻴﺩ ﻤﻌﻨﻰ ﺁﻥ ﭙﻴﺩﺍﻴﺵ ﺍﻨﺴﺎﻥ‬
‫ﺍﺯ ﻨﻁﻔﻪ ﻤﺨﺘﻠﻁ ﭙﺩﺭ ﻭ ﻤﺎﺩﺭ ﻤىﺒﺎﺸﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﻤﻌﻨﻰ ﺁﻴﻪ ﺍﻴﻥ ﺍﺴﺕ‪ :‬ﺍﻴﻥ ﻤﺎﺌﻴﻡ ﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﺍﺯ ﻨﻁﻔﻪ ﻤﺨﺘﻠﻁ ﭙﺩﺭ‬
‫ﻭ ﻤﺎﺩﺭ‪ ،‬ﻗﻁﺭﻩ ﺁﺏ ﻤﻬﻴﻥ ﻭ ﻏﻴﺭﻗﺎﺒل ﺫﻜﺭ ﺁﻓﺭﻴﺩﻴﻡ‪ ،‬ﺍﺯ ﻤﺭﺍﺤل ﮔﻭﻨﺎﮔﻭﻨﻰ ﮔﺫﺸﺘﺎﻨﺩﻴﻡ‪ ،‬ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎ ﻭ ﺘﻭﺍﻨﻤﻨﺩﻯ ﻫﺎﻯ‬
‫ﺒﻘﺎﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﺸﺭﺍﻴﻁ ﻭ ﺤﺎﻻﺕ ﮔﻭﻨﺎﮔﻭﻨﻰ ﺁﺯﻤﻭﺩﻴﻡ‪ ،‬ﺒﻪ ﺍﻭ ﺭﺸﺩ ﺩﺍﺩﻴﻡ ﻭ ﺒﺸﻜل ﺍﻨﺴﺎﻥ ﺸﻨﻭﺍ ﻭ ﺒﻴﻨﺎ ﺩﺭﺁﻭﺭﺩﻴﻡ‪ .‬ﺍﻨﺴﺎﻥ‬
‫ﺒﮕﻭﻴﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﻗﻁﺭﻩ ﺁﺒﻰ ﺁﻓﺭﻴﺩ‪ ،‬ﺍﺯ ﺤﺎﻝﺘﻰ ﺒﻪ ﺤﺎﻝﺘﻰ ﺩﺭﺁﻭﺭﺩ‪ ،‬ﻫﺭ ﻤﺭﺤﻠﻪ ﺍﻯ ﺭﺍ ﺒﺭﺍﻯ ﺍﻭ ﺁﺯﻤﻭﻨﻰ‬
‫ﻗﺭﺍﺭ ﺩﺍﺩ ﻜﻪ ﺘﻭﺍﻨﻤﻨﺩﻯ ﻫﺎ ﻭ ﺍﺴﺘﻌﺩﺍﺩ ﺒﻘﺎﻯ ﺍﻭ ﺭﺍ ﺒﻪ ﺒﻭﺘﻪ ﺁﺯﻤﺎﻴﺵ ﻤىﮕﺫﺍﺸﺕ‪ ،‬ﺍﺯ ﺘﻤﺎﻤﻰ ﺍﻴﻥ ﺁﺯﻤﻭﻥ ﻫﺎ ﻤﻭﻓﻕ‬
‫ﺒﺩﺭﺁﻭﺭﺩ‪ ،‬ﺭﺸﺩ ﺩﺍﺩ ﻭ ﺍﻴﻥ ﻫﻤﻪ ﺍﺴﺘﻌﺩﺍﺩﻫﺎﺌﻰ ﺭﺍ ﻜﻪ ﺸﻨﻭﺍﺌﻰ ﻭ ﺒﻴﻨﺎﻴﻰ ﺩﻭ ﻨﻤﻭﻨﻪ ﺁﻥ ﺍﺴﺕ ﺩﺭ ﺍﻭ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺕ؟! ﺁﻴﺎ‬
‫ﻜﺴﻰ ﺭﺍ ﺠﺯ ﺨﺩﺍ ﺴﺭﺍﻍ ﺩﺍﺭﺩ ﻜﻪ ﺩﺭ ﺁﻓﺭﻴﻨﺵ ﺍﻭ ﺍﺯ ﻨﻁﻔﻪ ﻭ ﺩﺭ ﺍﺭﺘﻘﺎﻯ ﺍﻭ ﺒﺴﻭﻯ ﻜﻤﺎل ﻭ ﺘﺎ ﺤﺩ ﺍﻨﺴﺎﻨﻰ ﺸﻨﻭﺍ ﻭ‬
‫ﺒﻴﻨﺎ‪ ،‬ﻨﻘﺸﻰ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ؟‬
‫‪3‬ـ ﺩﺭ ﻤﻭﺭﺩ ﺍﻴﻥ ﺁﻴﻪ‪ ،‬ﻨﺨﺴﺕ ﺒﺎﻴﺩ ﺒﺒﻴﻨﻴﻡ ﻜﻪ ﻤﻌﻨﻰ "ﻫﺩﻴﻨﻪ ﺍﻝﺴﺒﻴل‪ :‬ﺭﺍﻩ ﺭﺍ ﺒﻪ ﺍﻭ ﺒﻨﻤﻭﺩﻴﻡ" ﭽﻴﺴﺕ؟ ﺁﻴﺎ ﻤﺭﺍﺩ ﺁﻥ‬
‫ﻫﺩﺍﻴﺕ ﻓﻁﺭﻯ ﻭ ﻭﻀﻊ ﻤﺎﻴﻪ ﻫﺎﻯ ﻫﺩﺍﻴﺕ ﺩﺭ ﺴﺭﺸﺕ ﺍﻭﺴﺕ‪ ،‬ﻴﺎ ﻫﺩﺍﻴﺕ ﺒﺎ ﺍﺭﺴﺎل ﻜﺘﺎﺏ ﻭ ﺒﻌﺜﺕ ﭙﻴﺎﻤﺒﺭﺍﻥ؟‬
‫ﺒﻪ ﭽﻨﺩ ﺩﻝﻴل ﻤﺭﺍﺩ ﺁﻥ ﺒﺎﻴﺩ ﻫﺩﺍﻴﺕ ﻓﻁﺭﻯ ﺒﺎﺸﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻫﺭ ﺍﻨﺴﺎﻥ ﻤﺸﻤﻭل ﺍﻴﻥ ﻋﻨﺎﻴﺕ ﺍﻝﻬﻰ ﺒﻭﺩﻩ ﻭ ﺨﺩﺍﻭﻨﺩ ﺍﻭ ﺭﺍ‬
‫ﻫﺩﺍﻴﺕ ﻜﺭﺩﻩ ﺍﺴﺕ‪ .‬ﺍﻴﻥ ﺍﻝﻔﺎﻅ ﻓﻘﻁ ﺒﺭ ﻫﺩﺍﻴﺕ ﻓﻁﺭﻯ ﻗﺎﺒل ﺘﻁﺒﻴﻕ ﺍﺴﺕ "ﭽﻭﻥ ﺘﻨﻬﺎ ﺍﻴﻥ ﻫﺩﺍﻴﺕ ﺸﺎﻤل ﺤﺎل ﻫﺭ ﺍﻨﺴﺎﻥ‬

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‫ﺍﺴﺕ ﻨﻪ ﻫﺩﺍﻴﺕ ﺒﺎ ﺍﺭﺴﺎل ﭙﻴﺎﻤﺒﺭﺍﻥ "ﻜﻪ ﻋﺩﻩ ﺍﻯ ﻤىﭙﺫﻴﺭﻨﺩ ﻭ ﺭﻫﻴﺎﺏ ﻤىﺸﻭﻨﺩ ﻭ ﻋﺩﻩ ﺍﻯ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﻤىﭙﺭﺩﺍﺯﻨﺩ ﻭ‬
‫ﺍﺯ ﺁﻥ ﻤﺤﺭﻭﻡ ﻤىﺸﻭﻨﺩ ﻭ ﺩﺭ ﭙﺭﺘﮕﺎﻩ ﮔﻤﺭﺍﻫﻰ ﺴﻘﻭﻁ ﻤىﻜﻨﻨﺩ"‬
‫ﺝ‪ :‬ﺩﺭ ﺁﻴﺎﺕ ﻗﺒل ﻭ ﺒﻌﺩ ﻫﻴﭻ ﻗﺭﻴﻨﻪ ﺍﻯ ﺭﺍ ﻨﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺒﻪ ﺍﺭﺴﺎل ﭙﻴﺎﻤﺒﺭ ﻭ ﻨﺯﻭل ﻜﺘﺎﺏ ﺍﺸﺎﺭﻩ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﺘﺎ‬
‫"ﻫﺩﺍﻴﺕ" ﺭﺍ ﺩﺭ ﺍﻴﻥ ﺁﻴﺔ ﺒﻪ ﻤﻌﻨﻰ ﻫﺩﺍﻴﺕ ﺒﺎ ﺍﺭﺸﺎﺩ ﻭ ﺩﻋﻭﺕ ﺒﮕﻴﺭﻴﻡ‪.‬‬
‫ﺜﺎﻨﻴﹰﺎ ﺒﺎﻴﺩ ﺒﻨﮕﺭﻴﻡ ﻜﻪ ﻤﻌﻨﻰ "ﺍﻤﺎ ﺸﺎﻜﺭﹰﺍ ﻭ ﺍﻤﺎ ﻜﻔﻭﺭﹰﺍ" ﭽﻴﺴﺕ؟‬
‫ﺩﻭ ﺘﻔﺴﻴﺭ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﺎ ﺭﺍﻩ ﺭﺍ ﺒﻪ ﺍﻭ ﺒﻨﻤﻭﺩﻴﻡ‪ ،‬ﻜﺘﺎﺏ ﻓﺭﺴﺘﺎﺩﻴﻡ ﻭ ﭙﻴﺎﻤﺒﺭﻯ ﻤﻴﺎﻥ ﺸﺎﻥ ﻤﺒﻌﻭﺙ ﻜﺭﺩﻴﻡ‪ ،‬ﺤﺎل ﺒﻪ ﺍﻭ ﻤﺭﺒﻭﻁ ﺍﺴﺕ‬
‫ﻜﻪ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﻤىﻜﻨﺩ ﻴﺎ ﻨﺎﺴﭙﺎﺴﻰ‪ ،‬ﺍﻨﺘﺨﺎﺏ ﺩﺭ ﺩﺴﺕ ﺍﻭﺴﺕ‪ ،‬ﻤﺎ ﺍﻭ ﺭﺍ ﻤﺠﺒﻭﺭ ﻨﻤىﺴﺎﺯﻴﻡ‪.‬‬
‫ﺏ‪ :‬ﻤﺎ ﻤﺎﻴﻪ ﻫﺎﻯ ﻫﺩﺍﻴﺕ ﻭ ﺭﻫﻨﻤﺎﻴﻰ ﺭﺍ ﺩﺭ ﺴﺭﺸﺕ ﺍﻭ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺘﻴﻡ ﻜﻪ ﺒﻪ ﺍﺭﺍﺩﻩ ﻤﺎ ﺩﺭ ﺨﺩﻤﺕ ﺍﻭ ﺒﻭﺩﻩ ﻭ‬
‫ﺩﺭ ﺘﻔﻜﻴﻙ ﺭﺍﻩ ﺍﺯ ﺒﻴﺭﺍﻫﻪ ﺍﻭ ﺭﺍ ﻴﺎﺭﻯ ﻤىﻜﻨﺩ‪ ،‬ﭽﻪ ﺍﻭ ﺍﻴﻥ ﻨﻌﻤﺕ ﻫﺎ ﺭﺍ ﺍﺭﺝ ﺒﮕﺫﺍﺭﺩ ﻭ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﻜﻨﺩ ﻭ ﭽﻪ‬
‫ﻨﺎﺴﭙﺎﺱ ﺒﺎﺸﺩ‪ ،‬ﺩﺭ ﺼﻭﺭﺕ ﻨﺎﺴﭙﺎﺴﻰ ﻨﻴﺯ ﺍﻴﻥ ﺍﺴﺘﻌﺩﺍﺩ ﻫﺎ ﺭﺍ ﺍﺯ ﺍﻭ ﺴﻠﺏ ﻨﻤىﻜﻨﻴﻡ‪.‬‬
‫ﺒﺩﻭ ﺩﻝﻴل ﺭﺃﻯ ﺩﻭﻤﻰ ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺘﺭﺠﻤﻪ ﺩﻗﻴﻕ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺩﺭ ﺁﻥ ﻤﺭﺍﻋﺎﺕ ﺸﺩﻩ‪ ،‬ﺍﮔﺭ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﭽﻨﻴﻥ ﻤىﺒﻭﺩ‪" :‬ﻓﻤﻥ ﺸﺎﺀ ﻓﻠﻴﺸﻜﺭ ﻭ ﻤﻥ ﺸﺎﺀ‬
‫ﻓﻠﻴﻜﻔﺭ" ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺭﺃﻯ ﺍﻭﻝﻰ ﺩﺭﺴﺕ ﺒﻭﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺍﻴﻥ ﺍﺴﺕ‪" :‬ﺍﻤﺎ ﺸﺎﻜﺭﹰﺍ ﻭ ﺍﻤﺎ ﻜﻔﻭﺭﹰﺍ‪ :‬ﭽﻪ ﺸﺎﻜﺭ‬
‫ﺒﺎﺸﺩ ﻭ ﭽﻪ ﻜﺎﻓﺭ" ﺍﻴﻥ ﺍﻝﻔﺎﻅ ﺒﺭ ﺘﻌﺒﻴﺭ ﺩﻭﻤﻰ ﺼﺤﻪ ﻤىﮕﺫﺍﺭﺩ‪.‬‬
‫ﺏ‪ :‬ﺭﺃﻯ ﮔﺭﻭﻩ ﺍﻭل ﺒﺎ ﻫﺩﺍﻴﺕ ﻓﻁﺭﻯ ﺴﺎﺯﮔﺎﺭ ﻨﻤىﺎﻓﺘﺩ‪ ،‬ﻫﺩﺍﻴﺕ ﻓﻁﺭﻯ ﺸﺎﻤل ﺤﺎل ﻫﺭ ﺍﻨﺴﺎﻥ ﺍﺴﺕ ﭽﻪ ﺸﺎﻜﺭ‪،‬‬
‫ﭽﻪ ﻜﺎﻓﺭ‪.‬‬
‫‪4‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺑﺮﺍﻯ ﻛﺎﻓﺮﺍﻥ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩ ﺍﱘ‬ ‫‬‫ِإ‪َ -.‬أ‪َ $ِِ&َ'ِْ َْ)َ*ْ+‬‬
‫ﺯﳒﲑﻫﺎ ﻭ ﻃﻮﻕ ﻫﺎ ﻭ ﺁﺗﺶ ﺷﻌﻠﻪ ﻭﺭﻯ ‪.‬‬ ‫‪َ 3ً 4‬وَ‪ًِ1‬ا‬ ‫‪َ 6َ ِ4‬وَأ‪َ ْ5‬‬ ‫َ َ‬
‫‪5‬ـ ﻳﻘﻴﻨﹰﺎ ﻛﻪ ﺧﻮﺏ ﻫﺎ ﺍﺯ ﺟﺎﻣﻰ ﺑﻨﻮﺷﻨﺪ ﻛﻪ ﳐﻠﻮﻃﺶ‬ ‫*‬
‫ن ‪ِ8‬‬ ‫ن ا َ;َْا َر ‪َ َُ ْ:َ$‬‬ ‫ِإ ‪.‬‬
‫ﺑﺎﺷﺪ ﺍﺯ ﻛﺎﻓﻮﺭﻯ‪.‬‬
‫ن ‪َ=ِ8‬اُ<َ‬ ‫س آَ َ‬ ‫آَ‪ٍ ْA‬‬
‫‪6‬ـ ﭼﺸﻤﻪ ﺍﻯ ﻛﻪ ﺑﺮ "ﻛﻨﺎﺭﻩ ﻫﺎﻯ" ﺁﻥ ﺑﻨﺪﮔﺎﻥ‬ ‫آَ&ُرًا *‬
‫ﺧﺎﺹ ﺧﺪﺍ ﺑﻨﻮﺷﻨﺪ ﻭ ﺁﻧﺮﺍ ﺟﺎﺭﻯ ﻛﻨﻨﺪ ﻋﺠﻴﺐ ﺟﺎﺭﻯ‬ ‫ب ِ<َ ‪ُ َCِ+‬د‬ ‫‪ُ َ ْ:َ$ ً Eَْ+‬‬
‫ﻛﺮﺩﱏ‪.‬‬ ‫ا‪ُGFَُ$ Hِ .‬وَ<َ َْ‪ًِF‬ا *‬
‫‪7‬ـ ﺑﻪ ﻧﺬﺭﻫﺎﻯ ﺧﻮﺩ ﻭﻓﺎ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺭﻭﺯﻯ ﻣىﺘﺮﺳﻨﺪ‬ ‫ن‬‫ن ِ‪ِ ْJ.E‬ر َو‪َ ُ&َIَ$‬‬ ‫‪َ ُ&ُ$‬‬
‫ﻛﻪ ﺑﺎﺷﺪ ﺷﺮﺵ ﻓﺮﺍﮔﲑﻯ‪.‬‬ ‫ن ﺵَ ‪ًِKَ*ُْ8 ُ L‬ا‬ ‫‪ ً 8َْ$‬آَ َ‬
‫*‬
‫‪8‬ـ ﻭ ﻃﻌﺎﻡ ﺑﺪﻫﻨﺪ‪ ،‬ﺑﺎﻭﺟﻮﺩ ﳏﺒﺘﺶ‪،‬‬
‫ن ا‪َ َ1.K‬م ‪Nََ+‬‬ ‫َو‪َ ُِ1ْKُ$‬‬
‫ و
و اى‪.‬‬
‫‪ !" - 9‬اى رى ا م ىه‬
‫ُ‪Hِ GC‬‬

‫‪8‬‬
‫‪ %‬از‪, #‬دا‪ #‬ى*)اه و ‪&'( %‬ارى‬ ‫‪َ ً Eِ'ِْ8‬و‪َ ً ِ*َ$‬وَأًِا‬

‫اى‪.‬‬ ‫*‬
‫ِإ‪ Hِ َْ ِ ُْ'ُِ1ْKُ َ.‬ا‪Hِ .‬‬
‫‪ -10‬ى' ن آ از ‪,‬ورد‪/‬ر )د‬ ‫َ‪ً َ=َ ُْ'Eِ8 )ُ $ُِ 3‬ء َو َ‪3‬‬
‫ى
‪ ،‬از‬ ‫ﺵُ'ُرًا *‬
‫‪ #‬روزى ‪)89‬س و '‪ 345 6‬اى‪.‬‬
‫ف ‪. ِ8‬ر‪ً8َْ$ َEG‬‬ ‫ِإ‪ُ َIَ .‬‬
‫‪ً$َِKَْ ً ُCَ+‬ا *‬
‫‪4‬‬
‫‪ :‬ﺩﺭ ﺩﻨﻴﺎ ﻭﻀﻊ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﻫﻤﻪ ﺭﺍ ﺍﺯ ﻨﻌﻤﺕ ﻫﺎﻯ ﺨﻭﺩ ﺒﻬﺭﻩ ﻤﻨﺩ ﻤىﺴﺎﺯﺩ‪ ،‬ﭽﻪ ﺸﻜﺭ ﺁﻨﺭﺍ ﺒﺠﺎ‬
‫ﺁﺭﺩ ﻭ ﭽﻪ ﻨﺎﺴﭙﺎﺴىﻜﻨﺩ‪ ،‬ﻭﻝﻰ ﺩﺭﺁﺨﺭﺕ ﻭﻀﻊ ﻏﻴﺭ ﺍﺯ ﺍﻴﻥ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺁﻨﺠﺎ ﻜﺎﻓﺭﺍﻥ ﺭﺍ ﺒﻪ ﻏل ﻭ ﺯﻨﺠﻴﺭ ﻤىﻜﺸﻨﺩ ﻭ‬
‫ﺩﺭ ﺁﺘﺵ ﺸﻌﻠﻪ ﻭﺭ ﻤىﺎﻓﮕﻨﻨﺩ‪ .‬ﺍﻭ ﻜﻪ ﺒﺎ ﺩﺴﺕ ﻫﺎﻴﺵ ﺘﺠﺎﻭﺯ ﻜﺭﺩ‪ ،‬ﺒﺎ ﭙﺎﻫﺎﻴﺵ ﺒﺴﻭﻯ ﮔﻨﺎﻩ ﺭﻓﺕ‪ ،‬ﺍﺴﺘﻌﺩﺍﺩﻫﺎﻴﺵ ﺭﺍ ﺩﺭ‬
‫ﺭﺍﻩ ﺴﺘﻡ ﻭ ﻓﺴﺎﺩ ﺒﻜﺎﺭ ﮔﺭﻓﺕ ﻭ ﺁﺸﻭﺏ ﻫﺎ ﺒﺭﭙﺎ ﻜﺭﺩ‪ ،‬ﺍﻜﻨﻭﻥ ﺩﺭ ﺩﺍﺭ ﺤﺴﺎﺏ ﻭ ﻜﺘﺎﺏ ﻭ ﺩﺭ ﻋﺎﻝﻡ ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ‬
‫ﺒﺎﻴﺩ ﺩﺴﺕ ﻭ ﭙﺎﻴﺵ ﺭﺍ ﺒﺎ ﺯﻨﺠﻴﺭ ﺒﺒﻨﺩﻨﺩ ﻭ ﺩﺭ ﮔﺭﺩﻨﺵ ﻁﻭﻕ ﺒﻴﻔﮕﻨﻨﺩ ﻭ ﺩﺭ ﺁﺘﺵ ﺸﻌﻠﻪ ﻭﺭ ﺒﻴﻨﺩﺍﺯﻨﺩ‪.‬‬
‫‪ :5‬ﻭﻝﻰ "ﺍﺒﺭﺍﺭ‪ :‬ﺨﻭﺏ ﻫﺎ" ﻜﻪ ﻨﻌﻤﺕ ﻫﺎﻯ ﺍﻝﻬﻰ ﺭﺍ ﭙﺎﺱ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﺨﻭﺏ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻨﺩ ﻭ ﺨﻭﺏ ﻋﻤل ﻜﺭﺩﻨﺩ‪،‬‬
‫ﺍﻤﺭﻭﺯ ﺠﺎﻡ ﻫﺎﻯ ﭙﻴﺭﻭﺯﻯ ﺴﺭﻜﺸﻨﺩ ﻭ ﺍﺯ ﺸﺭﺍﺒﻰ ﺒﻨﻭﺸﻨﺩ ﻜﻪ ﻤﻤﺯﻭﺠﺵ ﺍﺯ ﻜﺎﻓﻭﺭ ﺒﺎﺸﺩ‪ ،‬ﺍﺯ ﭽﺸﻤﻪ ﺍﻯ ﻜﻪ ﺒﻨﺩﮔﺎﻥ‬
‫ﺨﺎﺹ ﺨﺩﺍ ﺩﺭ ﻜﻨﺎﺭﻩ ﻫﺎﻯ ﺁﻥ ﻨﺸﺴﺘﻪ ﻭ ﺠﺎﻤﻬﺎﻯ ﺨﻭﺩ ﺭﺍ ﺴﺭ ﻤىﻜﺸﻨﺩ‪ ،‬ﭽﺸﻤﻪ ﺍﻯ ﻜﻪ ﺍﻴﻥ ﺒﻨﺩﮔﺎﻥ ﻤﻘﺭﺏ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ‬
‫ﺒﻬﺭ ﺴﻭﻴﻰ ﻭ ﺒﻬﺭ ﺸﻜﻠﻰ ﺒﺨﻭﺍﻫﻨﺩ ﺁﻨﺭﺍ ﺠﺎﺭﻯ ﺴﺎﺯﻨﺩ‪ ،‬ﺘﺎﺒﻊ ﻭ ﻤﻨﻘﺎﺩ ﺸﺎﻥ‪ ،‬ﺴﻤﺕ ﻭ ﺴﻭﻯ ﺤﺭﻜﺘﺵ ﺒﻪ ﻓﺭﻤﺎﻥ ﺁﻨﺎﻥ‬
‫ﺘﻐﻴﻴﺭ ﻤىﻜﻨﺩ ﻭ ﭽﮕﻭﻨﮕﻰ ﻓﻭﺭﺍﻨﺵ ﺒﺨﻭﺍﺴﺕ ﺁﻨﺎﻥ ﺍﺯ ﺸﻜﻠﻰ ﺒﻪ ﺸﻜﻠﻰ ﺩﺭﻤىﺂﻴﺩ‪.‬‬
‫‪6‬ـﺎﻴﻥ "ﺨﻭﺏ ﻫﺎ" ﻜﺴﺎﻨﻰ ﺍﻨﺩ ﻜﻪ ﺒﻪ "ﻨﺫﺭﻫﺎ" ﻭﻓﺎ ﻤىﻜﻨﻨﺩ ﻭ ﺍﺯ ﺭﻭﺯ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﻜﻪ ﺸﺭﺵ ﻓﺭﺍﮔﻴﺭ ﺍﺴﺕ‪،‬‬
‫ﺒﻴﻤﻨﺎﻙ ﺍﻨﺩ‪ .‬ﺒﻪ "ﻨﺫﺭﻫﺎ" ﻭﻓﺎ ﻤىﻜﻨﻨﺩ‪ ،‬ﻴﻌﻨﻰ ﺁﻨﭽﻪ ﺭﺍ ﺒﻪ ﺫﻤﻪ ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﺩﻭﻥ ﻜﻡ ﻭ ﻜﺎﺴﺕ ﺍﻨﺠﺎﻡ ﻤىﺩﻫﻨﺩ‪ .‬ﻓﻘﻬﺎ‬
‫"ﻨﺫﺭ" ﺭﺍ ﭽﻬﺎﺭ ﻨﻭﻉ ﺸﻤﺭﺩﻩ ﺍﻨﺩ‪:‬‬
‫ﺍﻭل‪ :‬ﺍﻴﻨﻜﻪ ﻜﺴﻰ ﺒﺎ ﺨﺩﺍ ﺘﻌﻬﺩ ﻜﻨﺩ ﻜﻪ ﺒﺭﺍﻯ ﺭﻀﺎﻯ ﺍﻭ ﻓﻼﻥ ﻜﺎﺭ ﻨﻴﻜﻰ ﺭﺍ ﺍﻨﺠﺎﻡ ﻤىﺩﻫﺩ‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺍﻴﻨﻜﻪ ﻜﺴﻰ ﺒﮕﻭﻴﺩ‪ :‬ﺍﮔﺭ ﺨﺩﺍﻭﻨﺩ ﻓﻼﻥ ﺤﺎﺠﺘﻡ ﺭﺍ ﺒﺭ ﺁﻭﺭﺩﻩ ﺴﺎﺨﺕ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻥ ﻓﻼﻥ ﻜﺎﺭ ﻨﻴﻙ ﺭﺍ ﺍﻨﺠﺎﻡ‬

‫‪9‬‬
‫ﻤىﺩﻫﻡ‪.‬‬
‫ﺴﻭﻡ‪ :‬ﺍﻴﻨﻜﻪ ﻜﺴﻰ ﻋﻬﺩ ﻜﻨﺩ ﻜﻪ ﻜﺎﺭ ﻨﺎﺭﻭﺍﻴﻰ ﺭﺍ ﺍﻨﺠﺎﻡ ﻤىﺩﻫﺩ ﻭ ﻴﺎ ﻜﺎﺭ ﻭﺍﺠﺒﻰ ﺭﺍ ﺘﺭﻙ ﻤىﻜﻨﺩ‪.‬‬
‫ﭽﻬﺎﺭﻡ‪ :‬ﺍﻴﻨﻜﻪ ﻜﺎﺭ ﻤﺴﺘﺤﺒﻰ ﺭﺍ ﺒﺭﺨﻭﺩ ﻻﺯﻡ ﻜﻨﺩ ﻴﺎ ﻋﻬﺩ ﻨﻤﺎﻴﺩ ﻜﻪ ﺍﺯ ﻓﻼﻥ ﻜﺎﺭ ﻤﺒﺎﺤﻰ ﺨﻭﺩ ﺩﺍﺭﻯ ﻤىﻭﺭﺯﺩ‪.‬‬
‫ﺩﻭﺼﻭﺭﺕ ﺍﻭﻝﻰ ﺭﺍ ﻓﻘﻬﺎ "ﻨﺫﺭ ﺘﺒﺭﺭ‪ :‬ﻨﺫﺭ ﻨﻴﻜﻰ" ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ ﻭ ﻭﻓﺎ ﺒﻪ ﺁﻨﺭﺍ ﻭﺍﺠﺏ ﺸﻤﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﻭ ﺼﻭﺭﺕ ﻫﺎﻯ ﺴﻭﻡ ﻭ ﭽﻬﺎﺭﻡ ﺭﺍ "ﻨﺫﺭ ﻝﺠﺎﺝ‪ :‬ﻨﺫﺭ ﺠﻬﺎﻝﺕ ﻭ ﻝﺠﺎﺠﺕ" ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ‪ ،‬ﺩﺭ ﻤﻭﺭﺩ ﻨﻭﻉ ﺴﻭﻡ ﺁﻥ‬
‫ﻼ ﻤﻨﻌﻘﺩ ﻨﻤىﺸﻭﺩ ﻭ ﻨﺒﺎﻴﺩ ﺒﻪ ﺁﻥ ﺍﻝﺘﺯﺍﻡ ﻭﺭﺯﻴﺩ‪ ،‬ﻭﻝﻰ ﺩﺭﻤﻭﺭﺩ ﻨﻭﻉ ﭽﻬﺎﺭﻡ ﺁﻥ ﺍﺨﺘﻼﻑ‬
‫ﻫﻤﻪﺀ ﻓﻘﻬﺎ ﻤﺘﻔﻕ ﺍﻨﺩ ﻜﻪ ﺍﺼ ﹰ‬
‫ﺭﺃﻯ ﺩﺍﺭﻨﺩ‪ ،‬ﺒﺭﺨﻰ ﻁﺭﻓﺩﺍﺭ ﻭﻓﺎ ﺒﻪ ﺍﻴﻥ ﻨﺫﺭ ﻭ ﺒﺭﺨﻰ ﻁﺭﻓﺩﺍﺭ ﻨﻘﺽ ﻭ ﺍﺩﺍﻯ ﻜﻔﺎﺭﻩ ﻗﺴﻡ ﺍﻨﺩ‪ ،‬ﺒﺭﺨﻰ ﺩﻴﮕﺭﻯ ﺁﻨﺭﺍ ﺒﻪ‬
‫ﺍﻨﺘﺨﺎﺏ ﻨﺫﺭ ﻜﻨﻨﺩﻩ ﮔﺫﺍﺸﺘﻪ ﺍﻨﺩ ﻜﻪ ﻴﺎ ﺒﻪ ﻨﺫﺭ ﻤﺫﻜﻭﺭ ﻭﻓﺎ ﻤىﻜﻨﺩ ﻴﺎ ﻜﻔﺎﺭﻩ ﺸﻜﺴﺘﻥ ﻗﺴﻡ ﺭﺍ ﺘﺄﺩﻴﻪ ﻤىﻨﻤﺎﻴﺩ‪ .‬ﺍﺯ ﻨﻅﺭ‬
‫ﻓﻘﻬﺎﻯ ﺸﺎﻓﻌﻰ ﻭ ﻤﺎﻝﻜﻰ ﺍﻴﻥ ﻨﺫﺭ ﻨﻴﺯ ﻤﻨﻌﻘﺩ ﻨﻤىﺸﻭﺩ‪ ،‬ﻭﻝﻰ ﺍﺯ ﻨﻅﺭ ﻓﻘﻬﺎﻯ ﺍﺤﻨﺎﻑ ﺩﺭ ﻫﺭﺩﻭ ﺼﻭﺭﺕ ﻜﻔﺎﺭﻩ ﻻﺯﻡ‬
‫ﻤىﺸﻭﺩ‪.‬‬
‫‪13‬ـ ﺒﻬﺘﺭﻴﻥ ﺼﻭﺭﺕ "ﻨﺫﺭ" ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺒﺎ ﻫﻴﭻ ﺍﻨﮕﻴﺯﻩ ﺩﻴﮕﺭﻯ ﺠﺯ ﻜﺴﺏ ﺭﻀﺎﻯ ﺍﻝﻬﻰ ﺍﻨﺠﺎﻡ ﻨﺸﻭﺩ‪،‬‬
‫ﺨﺸﻨﻭﺩﻯ ﺨﺩﺍ ﻏﺎﻴﻪ ﻭ ﻫﺩﻑ "ﻨﺫﺭ" ﺒﺎﺸﺩ‪ ،‬ﺼﻭﺭﺕ ﭙﺎﺌﻴﻥ ﺘﺭ ﺍﺯ ﺁﻥ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺒﺭﺍﻯ ﺭﻓﻊ "ﺤﺎﺠﺎﺕ" ﺒﺎﺸﺩ‪ ،‬ﻭﻝﻰ ﻗﺒل‬
‫ﺍﺯ ﺒﺭﺁﻭﺭﺩﻩ ﺸﺩﻥ "ﺤﺎﺠﺎﺕ" ﺍﻨﺠﺎﻡ ﺸﻭﺩ‪ ،‬ﺒﻪ "ﻨﺫﺭ" ﺨﻭﺩ ﺒﺎ ﺍﻋﺘﻤﺎﺩ ﺒﻪ ﺍﻴﻨﻜﻪ ﺨﺩﺍﻭﻨﺩ ﻫﻴﭻ ﻋﻤل ﻨﻴﻙ ﻭ ﻫﻴﭻ ﺼﺩﻗﻪ ﻭ‬
‫"ﻨﺫﺭ" ﺍﻭ ﺭﺍ ﻀﺎﻴﻊ ﻨﻤىﻜﻨﺩ‪ ،‬ﻭﻓﺎ ﻨﻤﺎﻴﺩ‪ .‬ﻭ ﭙﺎﺌﻴﻥ ﺘﺭﻴﻥ ﻭ ﺍﺩﻨﻰ ﺘﺭﻴﻥ ﺼﻭﺭﺘﺵ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻤﺸﺭﻭﻁ ﺒﻪ "ﺭﻓﻊ ﺤﺎﺠﺎﺕ"‬
‫ﺸﻭﺩ ﻭ ﺒﻌﺩ ﺍﺯ ﺘﺤﻘﻕ "ﺤﺎﺠﺎﺕ" ﺨﻭﺩ ﺍﺩﺍ ﻜﻨﺩ‪ ،‬ﺍﻴﻥ ﻨﻭﻉ ﻨﺫﺭ ﻴﺎ ﺍﺯ ﺒىﺎﻋﺘﻤﺎﺩﻯ ﻨﺴﺒﺕ ﺒﻪ ﺨﺩﺍ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﺩ ﻭ ﻴﺎ ﺍﺯ‬
‫ﺒﺨل‪ ،‬ﺤﻀﺭﺕ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ ﻗﻭل ﭙﻴﺎﻤﺒﺭ)ﺹ( ﺭﺍ ﺩﺭ ﻤﻭﺭﺩ ﺍﻴﻥ ﻨﻭﻉ ﻨﺫﺭ ﭽﻨﻴﻥ ﺒﻴﺎﻥ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﺨﺫ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻨﻬﻰ ﻋﻥ ﺍﻝﻨﺫﺭ ﻭ ﻴﻘﻭل ﺍﻨﻪ ﻻ ﻴﺭﺩ ﺸﻴﺌﹰﺎ ﻭ ﺍﻨﻤﺎ ﻴﺴﺘﺨﺭﺝ ﺒﻪ ﻤﻥ ﺍﻝﺒﺨﻴل‪.‬‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻜﺎﺭ ﻨﻬﻰ ﺍﺯ "ﻨﺫﺭ" ﺭﺍ ﺭﻭﻯ ﺩﺴﺕ ﮔﺭﻓﺘﻨﺩ ﻭ ﻤىﻔﺭﻤﻭﺩﻨﺩ‪ :‬ﻨﺫﺭ ﻨﻤىﺘﻭﺍﻨﺩ ﺁﻨﭽﻪ ﺭﺍ ﺍﻨﺠﺎﻡ ﺸﺩﻨﻰ ﺍﺴﺕ‬
‫ﺭﺩ ﻜﻨﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ ﻓﻘﻁ ﺍﺯ ﺩﺴﺕ ﺒﺨﻴل ﻤﺎﻝﻰ ﺒﺭﺁﻭﺭﺩﻩ ﻤىﺸﻭﺩ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﺤﻀﺭﺕ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ ﺭﻭﺍﻴﺕ ﻤىﻜﻨﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻓﺭﻤﻭﺩﻨﺩ‪ :‬ﺍﻴﻥ ﻨﻭﻉ ﻨﺫﺭ‪ ،‬ﻨﻪ ﻜﺎﺭﻯ ﺭﺍ ﺠﻠﻭ‬
‫ﻤىﺎﻨﺩﺍﺯﺩ ﻭ ﻨﻪ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﮕﺫﺍﺭﺩ‪ ،‬ﺒﺎ ﺁﻥ ﻓﻘﻁ ﺍﺯ ﺠﻴﺏ ﺒﺨﻴل ﻤﺎﻝﻰ ﺒﻴﺭﻭﻥ ﻜﺸﻴﺩﻩ ﻤىﺸﻭﺩ‪.‬‬
‫ﺤﻀﺭﺕ ﺍﺒﻭﻫﺭﻴﺭﻩ ﺭﻭﺍﻴﺕ ﻤىﻜﻨﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻓﺭﻤﻭﺩﻨﺩ‪:‬‬

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‫ﺍﻥ ﺍﻝﻨﺫﺭ ﻻﻴﻘﺭﺏ ﻤﻥ ﺍﺒﻥ ﺁﺩﻡ ﺸﻴﺌﹰﺎ ﻝﻡ ﻴﻜﻥ ﺍﷲ ﻗﺩﺭﻩ ﻝﻪ ﻭﻝﻜﻥ ﺍﻝﻨﺫﺭ ﻴﻭﺍﻓﻕ ﺍﻝﻘﺩﺭ ﻓﻴﺨﺭﺝ ﺒﺫﻝﻙ ﻤﻥ ﺍﻝﺒﺨﻴل ﻤﺎﻝﻡ‬
‫ﻴﻜﻥ ﺍﻝﺒﺨﻴل ﻴﺭﻴﺩ ﺍﻥ ﻴﺨﺭﺝ‪.‬‬
‫ﺍﻴﻥ ﻨﺫﺭ‪ ،‬ﭽﻴﺯﻯ ﺭﺍ ﻜﻪ ﺨﺩﺍ ﺒﺭﺍﻯ ﺁﺩﻤﻰ ﻤﻘﺩﺭ ﻨﻜﺭﺩﻩ ﺒﻪ ﺍﻭ ﻗﺭﻴﺏ ﻨﻤىﺂﻭﺭﺩ‪ .‬ﻭﻝﻰ ﺍﺤﻴﺎﻨﹰﺎ "ﻨﺫﺭ" ﺒﺎ "ﻗﺩﺭ"‬
‫ﻫﻤﺂﻫﻨﮓ ﻤىﺸﻭﺩ ﻭ ﺒﺎ ﺁﻥ ﻤﺎﻝﻰ ﺭﺍ ﻜﻪ ﺒﺨﻴل ﻨﻤىﺨﻭﺍﺴﺕ ﺨﺭﺝ ﻜﻨﺩ ﺍﺯ ﺩﺴﺕ ﺍﻭ ﺒﻴﺭﻭﻥ ﻤىﻜﺸﺩ‪.‬‬
‫ﺤﻀﺭﺕ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭﻭ ﺒﻥ ﻋﺎﺹ ﺭﻭﺍﻴﺕ ﻤىﻜﻨﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻓﺭﻤﻭﺩﻨﺩ‪ :‬ﺍﻨﻤﺎ ﺍﻝﻨﺫﺭ ﻤﺎ ﺍﺒﺘﻐﻰ ﺒﻪ ﻭﺠﻪ ﺍﷲ‪:‬‬
‫ﻨﺫﺭ ﺤﻘﻴﻘﻰ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺒﺭﺍﻯ ﺨﺸﻨﻭﺩﻯ ﺨﺩﺍ ﺒﺎﺸﺩ‪.‬‬
‫ﺒﺎﻴﺩ ﻤﺘﻭﺠﻪ ﺒﺎﺸﻴﻡ ﻜﻪ ﻓﻘﻁ "ﻨﺫﺭﻯ" ﺭﺍ ﺒﻌﻬﺩﻩ ﺒﮕﻴﺭﻴﻡ ﻜﻪ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺠﺎﺌﺯ ﺒﺎﺸﺩ‪.‬‬
‫ﺏ‪ :‬ﺘﻭﺍﻥ ﻭ ﺍﺴﺘﻁﺎﻋﺕ ﺁﻨﺭﺍ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﻡ‪.‬‬
‫ﺝ‪ :‬ﺤﻕ ﻜﺱ ﺩﻴﮕﺭﻯ ﺩﺭ ﺁﻥ ﭙﺎﻤﺎل ﻨﺸﻭﺩ ﻭ ﻤﻭﺠﺏ ﻨﻘﺹ ﺩﺭ ﺍﻨﺠﺎﻡ ﻓﺭﺍﻴﺽ ﻭ ﻭﺍﺠﺒﺎﺕ ﻨﮕﺭﺩﺩ‪.‬‬
‫ﻨﮕﻭﻴﺩ ﭙﻴﺎﺩﻩ ﺒﻪ ﺤﺞ ﻤىﺭﻭﻡ‪ ،‬ﻫﻤﻪﺀ ﻤﺎﻝﻡ ﺭﺍ ﻭﻗﻑ ﻤىﻜﻨﻡ‪ ،‬ﺍﺯ ﻓﺎﺼﻠﻪ ﺩﻭﺭ ﺒﻪ ﺒﻴﺕ ﺍﻝﻤﻘﺩﺱ ﻤىﺭﻭﻡ ﻭ ﭽﻨﺩ‬
‫ﺭﻜﻌﺕ ﻨﻤﺎﺯ ﺩﺭ ﺁﻨﺠﺎ ﺍﺩﺍ ﻤىﻜﻨﻡ‪ ،‬ﻁﻭل ﺭﻭﺯ ﺭﺍ ﺩﺭ ﮔﺭﻤﺎﻯ ﺁﻓﺘﺎﺏ ﻤىﺎﻴﺴﺘﻡ‪ ،‬ﭽﻨﺩ ﺭﻭﺯ ﻤﺴﻠﺴل ﺒﺩﻭﻥ ﺍﻓﻁﺎﺭ ﺭﻭﺯﻩ‬
‫ﻤىﮕﻴﺭﻡ‪ .‬ﻨﺫﺭ ﻫﺎﻯ ﺸﺒﻴﻪ ﺒﻪ ﺍﻴﻥ ﻫﺎ ﻜﻪ ﻤﺎﻻﻴﻁﺎﻕ ﺒﻭﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﺤﻘﻭﻕ ﺩﻴﮕﺭﺍﻥ ﭙﺎﻤﺎل ﻤىﺸﻭﺩ‪ ،‬ﻨﺎﺩﺭﺴﺕ ﻤىﺒﺎﺸﺩ‪،‬‬
‫ﺘﺫﻜﺭﻯ ﻜﻪ ﺩﺭ ﭙﺎﻴﺎﻥ ﺁﻴﻪ ﺁﻤﺩﻩ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺍﻨﮕﻴﺯﻩ "ﻨﺫﺭ" ﺍﻴﻥ "ﺍﺒﺭﺍﺭ" ﻭ ﻨﻴﻜﻭﻜﺎﺭﺍﻥ ﺘﺭﺱ ﺍﺯ ﺭﻭﺯ ﺩﺸﻭﺍﺭ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺍﻫﺩﺍﻑ ﻭ ﺍﻏﺭﺍﺽ ﺩﻨﻴﻭﻯ‪.‬‬
‫‪8‬ـ‪ :10‬ﭽﻨﺩ ﻤﻁﻠﺏ ﺨﻴﻠﻰ ﻤﻬﻤﻰ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪" :‬ﺍﺒﺭﺍﺭ" ﻨﺴﺒﺕ ﺒﻪ ﻫﻤﻨﻭﻋﺎﻥ ﻨﻴﺎﺯﻤﻨﺩ‪ ،‬ﻤﺴﻜﻴﻥ‪ ،‬ﻴﺘﻴﻡ ﻭ ﺍﺴﻴﺭ ﺘﺭﺤﻡ ﺩﺍﺭﻨﺩ‪ ،‬ﺁﻨﺎﻨﺭﺍ ﻴﺎﺭﻯ ﻤىﻜﻨﻨﺩ ﻭ ﺍﺯ‬
‫ﺒﻬﺘﺭﻴﻥ ﻁﻌﺎﻡ ﺨﻭﺩ ﺒﻪ ﺁﻨﻬﺎ ﻤىﺩﻫﻨﺩ‪ ،‬ﻁﻌﺎﻤﻰ ﻜﻪ ﺒﻴﺵ ﺍﺯ ﻫﺭﻁﻌﺎﻡ ﺩﻴﮕﺭﻯ ﺁﻨﺭﺍ ﺩﻭﺴﺕ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺩﺭ ﺍﺜﻨﺎﻯ ﻜﻤﻙ ﺒﻪ ﻨﻴﺎﺯﻤﻨﺩﺍﻥ‪ ،‬ﺒﻪ ﺯﺒﺎﻥ ﺤﺎل ﻭ ﻗﺎل ﻤىﮕﻭﻴﻨﺩ‪ :‬ﻓﻘﻁ ﺒﺭﺍﻯ ﺭﻀﺎﻯ ﺨﺩﺍ ﺸﻤﺎ ﺭﺍ ﻜﻤﻙ‬
‫ﻤىﻜﻨﻴﻡ‪ ،‬ﻨﻪ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻥ ﻁﻤﻊ ﭙﺎﺩﺍﺸﻰ ﺍﺯ ﺸﻤﺎ ﺩﺍﺭﻴﻡ ﻭ ﻨﻪ ﺘﻭﻗﻊ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﻭ ﺘﺸﻜﺭﻯ‪.‬‬
‫ﺝ‪ :‬ﺒﻪ ﻤﻘﺎﻡ "ﺍﺒﺭﺍﺭ" ﻜﺴﺎﻨﻰ ﻤىﺭﺴﻨﺩ ﻜﻪ ﺒﻬﺘﺭﻴﻥ ﺴﺭﻤﺎﻴﻪ ﻫﺎﻯ ﺸﺎﻥ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺨﺩﺍ ﻭﻗﻑ ﻤىﻜﻨﻨﺩ‪ ،‬ﺍﻨﮕﻴﺯﻩ ﺸﺎﻥ‬
‫ﺩﺭ ﻫﺭﻜﺎﺭ ﻨﻴﻜﻰ ﺭﻀﺎﻯ ﺨﺩﺍﺴﺕ‪ ،‬ﺍﺯ ﺍﺤﺩﻯ ﺠﺯ ﺨﺩﺍ ﻁﻤﻊ ﭙﺎﺩﺍﺵ ﺍﻋﻤﺎل ﻨﻴﻙ ﺨﻭﺩ ﺭﺍ ﻨﺩﺍﺭﻨﺩ‪ ،‬ﻨﻪ ﺒﺭﻜﺴىﻤﻨﺕ‬

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‫ﻤىﮕﺫﺍﺭﻨﺩ ﻭ ﻨﻪ ﻁﻤﻊ ﺘﻭﺼﻴﻑ ﻭ ﺴﺘﺎﻴﺵ ﻭ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﻭ ﺘﺸﻜﺭ ﺭﺍ ﺍﺯ ﺩﻴﮕﺭﺍﻥ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﺘﺭﺱ ﺸﺎﻥ ﻓﻘﻁ ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﺍﺴﺕ‪ ،‬ﻤﺨﺼﻭﺼﹰﺎ ﺩﺭ ﺭﻭﺯ ﺭﺴﺘﺎﺨﻴﺯﻜﻪ ﺭﻭﺯ ﻋﺒﻭﺱ ﻭ ﺴﺨﺘﻰ ﺍﺴﺕ‪.‬‬
‫ﻫـ‪ :‬ﺒﺎ ﺍﺸﺎﺭﻩ ﺒﻪ ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎﻯ "ﺍﺒﺭﺍﺭ" ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ‪ ،‬ﻗﺭﺁﻥ ﺩﺭ ﭙﻰ ﺘﻭﻀﻴﺢ ﺍﺜﺭﺍﺕ ﻋﻤﻴﻕ ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ‬
‫ﺍﺴﺕ‪ ،‬ﻫﻤﻴﻥ ﺍﻴﻤﺎﻥ ﺁﻨﺎﻥ ﺭﺍ ﺩﺭ ﺯﻤﺭﻩ "ﺍﺒﺭﺍﺭ‪ :‬ﺨﻭﺏ ﻫﺎ" ﻗﺭﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺘﺭﺱ ﺍﺯ ﺭﻭﺯ ﺴﺨﺕ ﻭ ﻓﺭﺍﮔﻴﺭ ﺭﺴﺘﺎﺨﻴﺯ "ﻤﺎﻴﻪ‬
‫ﻭﻓﺎ ﺒﻪ ﻨﺫﺭ ﻫﺎ" ﺩﺭ ﺁﻨﺎﻥ ﺸﺩﻩ‪ ،‬ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﻁﻌﺎﻡ ﺩﺍﺩﻥ ﺒﻪ ﻫﻤﻨﻭﻉ ﻨﻴﺎﺯﻤﻨﺩﺸﺎﻥ‪ ،‬ﻤﺴﻜﻴﻥ ﻭ ﻴﺘﻴﻡ ﻭ ﺍﺴﻴﺭ ﺍﻨﮕﻴﺨﺘﻪ‪ ،‬ﻫﻤﻴﻥ‬
‫ﺒﺎﻭﺭ ﺒﺎﻋﺙ ﺸﺩﻩ ﻜﻪ ﺍﺯ ﻝﺤﺎﻅ ﺍﺨﻼﻗﻰ ﻭ ﻤﻌﻨﻭﻯ ﺒﻪ ﺁﻥ ﻤﺴﺘﻭﺍﻯ ﺒﻠﻨﺩ ﺍﺭﺘﻘﺎ ﻜﻨﻨﺩ ﻜﻪ ﻨﻪ ﺒﺭﻜﺴﻰ ﻤﻨﺕ ﺒﮕﺫﺍﺭﻨﺩ ﻭ ﻨﻪ‬
‫ﺘﻭﻗﻊ ﺘﻭﺼﻴﻑ ﻭ ﺴﺘﺎﻴﺵ ﺭﺍ ﺍﺯ ﻜﺴىﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ ﻜﻪ ﻤﻭﺭﺩ ﻋﻨﺎﻴﺕ ﻭ ﺩﺴﺘﮕﻴﺭﻯ ﺸﺎﻥ ﻗﺭﺍﺭﮔﺭﻓﺘﻪ ﻭ ﺒﻬﺘﺭﻴﻥ ﻁﻌﺎﻡ‬
‫ﺨﻭﺩ ﺭﺍ ﺩﺭ ﺠﻠﻭ ﺍﻭ ﮔﺫﺍﺸﺘﻪ ﻤىﮕﻭﻴﻨﺩ‪ :‬ﭙﺎﺩﺍﺸﻰ ﺍﺯ ﺸﻤﺎ ﻨﻤىﺨﻭﺍﻫﻴﻡ‪ ،‬ﻨﻴﻜﻭﺌﻰ ﻭ ﺍﺤﺴﺎﻥ ﻤﺎ ﻗﺎﺒل ﻴﺎﺩ ﺁﻭﺭﻯ ﻨﻴﺴﺕ‪ ،‬ﻤﺎ‬
‫ﻭﻅﻴﻔﻪ ﻤﺎﻨﺭﺍ ﺍﻨﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻴﻡ‪ ،‬ﺍﺯ ﻤﺎ ﺘﺸﻜﺭ ﻨﻜﻨﻴﺩ‪ ،‬ﻤﺎ ﺩﺭ ﺠﺴﺘﺠﻭﻯ ﺭﻀﺎﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺨﻭﺩ ﻭ ﺨﺎﺌﻑ ﺍﺯ ﺍﻭ ﻭ ﺭﻭﺯ‬
‫ﺴﺨﺕ ﻭ ﺩﺸﻭﺍﺭ ﺭﺴﺘﺎﺨﻴﺯﻴﻡ ‪.‬‬
‫ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﻡ ﻜﻪ ﺩﺭ ﺁﻴﻪ )‪ (10‬ﺍﺯ ﻗﻭل ﺍﺒﺭﺍﺭ ﭽﻨﻴﻥ ﺤﻜﺎﻴﺕ ﻤىﻜﻨﺩ‪:‬‬
‫"ﻤﺎ ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭﻤﺎﻥ ﻤىﺘﺭﺴﻴﻡ‪ ،‬ﺭﻭﺯﻴﻜﻪ ﺴﺨﺕ ﻋﺒﻭﺱ ﻭ ﺨﺸﻤﮕﻴﻥ ﭽﻬﺭﻩ ﺍﺴﺕ" ﺘﺭﺱ ﺍﺯ ﺨﺩﺍ ﻭﻝﻰ ﺩﺭ ﺭﻭﺯ‬
‫ﺴﺨﺕ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻨﻜﺘﻪ ﻅﺭﻴﻑ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ ﻜﻪ ﺍﮔﺭ ﺘﺭﺱ ﺍﺯ ﺨﺩﺍ ﻤﺎﻨﻊ ﺍﻨﺴﺎﻥ ﺍﺯ ﮔﻨﺎﻩ ﻭ ﺘﺠﺎﻭﺯ ﻤىﺸﻭﺩ ﻭ‬
‫ﻤﺎﻴﻪ ﺍﺭﺘﻘﺎﺀ ﻤﻌﻨﻭﻯ ﺍﻨﺴﺎﻥ ﻤىﮕﺭﺩﺩ‪ ،‬ﺍﻴﻥ ﺘﺭﺱ ﺭﺍ "ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ" ﺩﺭ ﺁﺩﻤﻰ ﺒﺎﻋﺙ ﻤىﺸﻭﺩ ﻭ ﺘﻘﻭﻴﺕ ﻤىﻜﻨﺩ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﺍﻴﻥ ﻨﻜﺘﻪ ﻅﺭﻴﻑ ﺭﺍ ﺒﺎﺯﮔﻭ ﻤىﻜﻨﺩ ﻜﻪ ﻤﺎ ﺩﺭ ﺒﺭﺨﻭﺭﺩ ﺒﺎ ﻓﻘﻴﺭ ﻭ ﻤﺴﻜﻴﻥ‪ ،‬ﺍﺯ ﭽﻴﻥ ﺒﺭ ﺠﺒﻴﻥ ﺍﻨﺩﺍﺨﺘﻥ ﻭ ﭽﻬﺭﻩ‬
‫ﻋﺒﻭﺱ ﻜﺭﺩﻥ ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل ﺨﻭﺩﺩﺍﺭﻯ ﻤىﻭﺭﺯﻴﻡ ﻜﻪ ﺍﺯ ﺨﺸﻡ ﺨﺩﺍﻭﻨﺩ ﻭ ﻫﻴﺒﺕ ﺭﻭﺯ ﺴﺨﺕ ﻗﻴﺎﻤﺕ ﻤىﺘﺭﺴﻴﻡ‪ ،‬ﻤﺒﺎﺩﺍ‬
‫ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻤﻬﻴﺏ ﺒﻪ ﻜﻴﻔﺭ ﺍﻴﻥ ﮔﻨﺎﻩ ﺒﺭ ﻤﺎ ﺴﺨﺕ ﺒﮕﻴﺭﺩ ﻭ ﺠﺯﺍﻯ ﺁﻥ ﺩﺭ ﭽﻬﺭﻩ ﻋﺒﻭﺱ ﻭ ﺨﺸﻤﮕﻴﻥ ﻗﻴﺎﻤﺕ ﺒﻪ ﻤﺎ‬
‫ﺩﺍﺩﻩ ﺸﻭﺩ‪.‬‬
‫‪11‬ـ ﭘﺲ ﺧﺪﺍ ﺁﻧﺎﻧﺮﺍ ﺍﺯ ﺷﺮ ﺁﻥ ﺭﻭﺯ ﻧﮕﻬﺪﺍﺷﺖ ﻭ‬ ‫‪W‬‬‫&َ َ َهُ ُ ا‪ Hُ .‬ﺵَ ‪َ .‬ذِ َ‬
‫ﺁﻧﺎﻧﺮﺍ ﺭﻭ ﺑﺮﻭ ﻛﺮﺩ ﺑﻪ ﺷﺎﺩﻣﺎﱏ ﻭ ﺳﺮﻭﺭﻯ‪.‬‬ ‫اَْ ِم َوَ[‪.‬هُْ َ‪ً َ ْZ‬ة‬
‫‪12‬ـ ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﺻﱪ ﻛﺮﺩﻧﺪ‪ ،‬ﺸﱴ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ‬ ‫َوُُورًا *‬
‫َوَ=َاهُْ َِ ]َ‪َُC‬واْ َ‪\ً .E‬‬
‫ﭘﺎﺩﺍﺵ ﺩﺍﺩ ﻭ ﻟﺒﺎﺱ ﺣﺮﻳﺮﻯ‪.‬‬
‫َوَِ‪ً$‬ا *‬

‫‪12‬‬
‫‪13‬ـ ﺗﻜﻴﻪ ﺯﻧﺎﻥ ﺩﺭ ﺁﻥ ﺑﺮ ﲣﺖ ﻫﺎ‪ ،‬ﻛﻪ ﻧﻪ ﺩﺭ ﺁﻥ‬ ‫‪W‬‬‫ &ِ<َ ‪ Nََ+‬ا َ;رَاﺉِ ِ‬ ‫‪َ ِ^ِ'.*L8‬‬
‫ﮔﺮﻣﺎﻯ ﺁﻓﺘﺎﰉ ﻭ ﻧﻪ ﺳﺮﻣﺎﱙ ‪.‬‬ ‫ن &ِ<َ ﺵَْ ً َو َ‪3‬‬ ‫َ‪َ َ$ 3‬وْ َ‬
‫َز‪ً$َِ<ْ8‬ا*‬
‫‪َ<ُ4‬‬‫َودَاَِ ً\ ‪َ ِ` ِْ<ََْ+‬‬
‫ﺳﺎﻳﻪ ﻫﺎﻳﺶ ﺑﺮ ﺁﻧﺎﻥ ﻓﺮﻭﺍﻓﺘﺎﺩﻩ ﻭ ﻣﻴﻮﻩ‬ ‫‪14‬ـ ﻭ‬
‫‪*4‬‬ ‫َو ُذ‪ً ِْJَ َ<ُ&ُKُ ْaَG‬‬
‫ﻫﺎﻳﺶ ﺑﻪ ﳓﻮ ﻋﺠﻴﱮ ﺩﺭ ﺧﺪﻣﺖ ﻭ ﺩﺳﺘﺮﺱ ‪.‬‬ ‫ف ‪G8 \ٍ َِ-ِ ِْ<ََْ+‬‬ ‫َو‪ُ َKُ$‬‬
‫‪15‬ـ ﻭ ﻇﺮﻭﻑ ﻧﻘﺮﻩ ﱙ ﻭ ﺟﺎﻡ ﻫﺎﻯ ﺑﻠﻮﺭﻳﻦ ﺩﺭ‬ ‫ب آََ‪ْa‬‬ ‫&ِ‪َ \ٍ .Z‬وَأآْا ٍ‬
‫ﺍﻃﺮﺍﻑ ﺷﺎﻥ ﮔﺮﺩﺍﻧﺪﻩ ﺷﻮﻧﺪ‪.‬‬ ‫ ََارِ‪َ$‬اْ*‬
‫‪16‬ـ ﺑﻠﻮﺭﻳﻦ ﻧﻘﺮﻩ ﺍﻯ‪ ،‬ﺑﺎ ﺍﻧﺪﺍﺯﻩ ﮔﲑﻯ ﻫﺎﻯ‬ ‫ ََارِ‪َ $‬اْ ‪). َ \ٍ .Zِ& ِ8‬رُوهَ‬
‫ﻇﺮﻳﻔﻰ‪.‬‬ ‫َ[ْ)ِ‪ً$‬ا *‬
‫ن‬‫ن &ِ<َ آَ‪ ًْA‬آَ َ‬ ‫َو‪َ َْ[ُْ$‬‬
‫‪*4‬‬ ‫‪َ=ِ8‬اُ<َ زَ‪ً ِCَF‬‬
‫‪17‬ـ ﺩﺭ ﺁﻥ ﺍﺯ ﺟﺎﻡ ﻫﺎﻯ ﺧﺎﺻﻰ ﺑﺮ ﺁﻧﺎﻥ ﻧﻮﺷﺎﻧﺪﻩ‬ ‫‪4‬‬‫‪ً ِCََْ N.َُ َ<ِ& ً Eَْ+‬‬
‫ﺷﻮﺩ ﺑﺎ ﳑﺰﻭﺟﻰ ﺍﺯ ﺯﳒﺒﻴﻞ‪.‬‬ ‫*‬
‫‪18‬ـ ﭼﺸﻤﻪ ﺍﻯ ﺩﺭ ‪‬ﺸﺖ‪ ،‬ﻣﺴﻤﻰ ﺑﻪ ﺳﻠﺴﺒﻴﻞ ‪.‬‬ ‫ف ‪ِ ِْ<ََْ+‬وْ)َانٌ‬ ‫َو‪ُ ُKَ$‬‬
‫‪19‬ـ ﻭ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻧﺎﻥ ﻧﻮﺟﻮﺍﻧﺎﻥ ﳘﻴﺸﻪ ﺟﻮﺍﱏ ﺩﺭ‬ ‫ن ِإذَا َرَأ‪ُْ<َ*ْ$‬‬‫‪ُ).َIL8‬و َ‬
‫ﺭﻓﺖ ﻭ ﺁﻣﺪ‪ ،‬ﭼﻮﻥ ﺁﻧﺎﻧﺮﺍ ﺑﺒﻴﲎ‪ ،‬ﳘﻪ ﺭﺍ ﻣﺮﻭﺍﺭﻳﺪ‬ ‫َِ‪ًdُْdُ ُْ<َ*ْC‬ا ‪ُcE.8‬رًا *‬
‫‪ً ِ1َ a‬‬ ‫‪ a‬ﺙَ ‪َ .‬رَأ‪َ ْ$‬‬
‫َوِإذَا َرَأ‪َ ْ$‬‬
‫ﭘﺮﺍﮔﻨﺪﻩ ﺍﻯ ﻣىﺎﻧﮕﺎﺭﻯ‪.‬‬
‫َو‪ ً 'ُْ8‬آَ‪ًِC‬ا *‬
‫‪20‬ـ ﺍﮔﺮ ﺁﳒﺎ ﺭﺍ ﺑﻨﮕﺮﻯ‪ ،‬ﺩﺭﻭﺍﻗﻊ ﻧﻌﻤﺖ ﻫﺎﻯ ﻭﺍﻓﺮ‬ ‫س‬‫ب ُ‪ٍ )ُ E‬‬ ‫‪ ُْ<ََِ+‬ﺙَِ ُ‬
‫ﻭ ﻣﻠﻚ ﻋﻈﻴﻤﻰ ﺭﺍ ﺩﻳﺪﻩ ﺍﻯ‪.‬‬ ‫ﺥُ‪َ ٌْZ‬وِإْ*َ‪َ ْC‬قٌ َوُ‪L‬اْ‬
‫‪21‬ـ ﻣﻠﺒﺲ ﺑﻪ ﺣﺮﻳﺮ ﻧﺎﺯﻙ ﺳﺒﺰﺭﻧﮓ ﻭ ﺩﻳﺒﺎﻯ‬ ‫َأَ ِو َر ‪َ \ٍ .Zِ& ِ8‬وَ[َهُْ‬
‫ﺿﺨﻴﻢ‪ ،‬ﻭ ﻣﺰﻳﻦ ﺑﻪ ﺩﺳﺖ ﺑﻨﺪﻫﺎﻯ ﻧﻘﺮﻩ ﺍﻯ‪ ،‬ﺩﺭ‬ ‫َر‪ ُْ<L‬ﺵََا ً ‪ُ<َh‬رًا *‬
‫ﺣﺎﻟﻴﻜﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺁﻧﺎﻧﺮﺍ ﺳﲑﺍﺏ ﻣىﻜﻨﺪ ﺍﺯ‬ ‫ِﺇﻥﱠ ﻫﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺟﺰ‪‬ﺁ ًﺀ‬
‫ﻧﻮﺷﺎﺑﻪ ﭘﺎﻛﻰ‪.‬‬ ‫ﺸﻜﹸﻮﺭﹰﺍ *‬
‫‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺳ ‪‬ﻌ‪‬ﻴﻜﹸﻢ ﻣ‪ ‬‬
‫‪22‬ـ ﺍﻳﻦ ﺍﺳﺖ ﭘﺎﺩﺍﺵ ﺗﺎﻥ ﻭ ﺗﻼﺵ ﻫﺎﻯ ﺗﺎﻥ ﺑﺎ‬
‫‪.
"&, :‬‬
‫‪11‬‬
‫‪ :‬ﭙﺱ ﺒﻨﺎﺒﺭ ﺍﻴﻥ ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎ‪ ،‬ﺨﺩﺍﻭﻨﺩ)ﺝ( ﻨﻪ ﺘﻨﻬﺎ "ﺍﺒﺭﺍﺭ" ﺭﺍ ﺍﺯ ﺸﺭ ﺁﻨﺭﻭﺯ ﺭﻫﺎﻨﻴﺩ‪ ،‬ﺒﻠﻜﻪ ﺸﺎﺩﺍﺒﻰ ﻭ ﺸﺎﺩﻤﺎﻨﻰ‬
‫ﺯﻨﺩﮔﻰ ﺩﺭ ﺒﻬﺸﺕ ﺒﻪ ﺁﻨﺎﻥ ﻋﻨﺎﻴﺕ ﻜﺭﺩ‪ .‬ﻭﻓﺎ ﺒﻪ ﻨﺫﺭ‪ ،‬ﺨﻭﻑ ﺍﺯ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﻜﻤﻙ ﺒﻪ ﻨﻴﺎﺯﻤﻨﺩﺍﻥ ﺍﺯ ﺒﻬﺘﺭﻴﻥ ﻁﻌﺎﻡ ﺨﻭﺩ‪،‬‬
‫ﺘﻼﺵ ﻫﺎ ﺒﺭﺍﻯ ﻜﺴﺏ ﺭﻀﺎﻯ ﺨﺩﺍ‪ ،‬ﻋﺩﻡ ﻁﻤﻊ ﭙﺎﺩﺍﺵ ﺍﺯ ﻤﺎﺴﻭﻯ ﺍﷲ‪ ،‬ﺨﻭﺩﺩﺍﺭﻯ ﺍﺯ ﺍﻴﻨﻜﻪ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﺯﻴﺭ ﺒﺎﺭ ﻤﻨﺕ‬
‫ﺨﻭﺩ ﺒﮕﻴﺭﻨﺩ ﻭ ﺍﻨﺘﻅﺎﺭ ﺴﺘﺎﻴﺵ ﻭ ﺘﻭﺼﻴﻑ ﺍﺯ ﺁﻨﺎﻨﺭﺍ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ ﻭ ﺘﺭﺱ ﺍﺯ ﺨﺩﺍ ﺒﺎﻋﺙ ﺸﺩ ﺘﺎ ﺍﺯ ﻋﺫﺍﺏ ﺭﺴﺘﺎﺨﻴﺯ‬

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‫ﻨﺠﺎﺕ ﻴﺎﺒﻨﺩ ﻭ ﺒﻪ ﺒﻬﺸﺕ ﻭ ﺸﺎﺩﺍﺒﻰ ﻭ ﺸﺎﺩﻤﺎﻨﻰ ﺁﻥ ﻨﺎﻴل ﺸﻭﻨﺩ‪.‬‬

‫‪12‬ـ‪ :19‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﭽﻨﺩ ﺒﻌﺩ ﺩﻴﮕﺭﻯ ﺍﺴﺘﻘﺭﺍﺭ "ﺍﺒﺭﺍﺭ" ﺩﺭ ﺒﻬﺸﺕ‪ ،‬ﺍﺸﺎﺭﻩ ﺸﺩﻩ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺠﺎﻴﮕﺎﻩ ﺸﺎﻴﺴﺘﻪ ﺒﻬﺸﺕ ﺭﺴﺎﻨﺩ‪ ،‬ﮔﻭﻴﺎ ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎﻴﻰ ﻜﻪ ﻭﺴﻴﻠﻪ ﻨﻴل ﺁﻨﺎﻥ ﺒﻪ‬
‫ﺒﻬﺸﺕ ﺸﺩ‪ ،‬ﺍﺯ ﺼﺒﺭ ﺸﺎﻥ ﻤﺎﻴﻪ ﮔﺭﻓﺘﻪ ﺒﻭﺩ‪.‬‬
‫ﺏ‪ :‬ﺍﮔﺭ ﻝﺒﺎﺱ ﺸﺎﻥ ﺩﺭ ﺩﻨﻴﺎ ﺨﺸﻥ ﺒﻭﺩ ﻭﻝﻰ ﺒﻨﺎﺒﺭ ﺁﻨﻜﻪ ﭙﺎﻙ ﻭ ﻨﻅﻴﻑ ﻭ ﻤﻨـﺯﻩ ﺍﺯ ﺁﻝﻭﺩﮔﻰ ﻫﺎ ﻭ ﺸﺎﺌﺒﻪ ﻫﺎﻯ‬
‫ﺤﺭﺍﻡ ﺒﻭﺩ‪ ،‬ﺍﻜﻨﻭﻥ ﻝﺒﺎﺴﻰ ﺍﺯ ﺤﺭﻴﺭ ﺒﻬﺸﺕ ﺒﻪ ﺁﻨﺎﻥ ﭙﻭﺸﺎﻨﺩﻩ ﺸﻭﺩ‪.‬‬
‫ﺝ‪ :‬ﻭ ﺍﻴﻥ ﺩﺭ ﺤﺎﻝﻴﺴﺕ ﻜﻪ ﺒﺭ ﺘﺨﺕ ﻫﺎﻯ ﺯﻴﺒﺎ ﻭ ﻓﺎﺨﺭ ﺒﻬﺸﺕ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﺨﺎﻁﺭ ﺘﻜﻴﻪ ﺯﺩﻩ ﺍﻨﺩ‪ ،‬ﻨﻪ ﮔﺭﻤﺎﻯ‬
‫ﺁﻓﺘﺎﺏ ﺁﻨﺎﻨﺭﺍ ﺍﺫﻴﺕ ﻤىﻜﻨﺩ ﻭ ﻨﻪ ﺴﺭﻤﺎﻯ ﻫﻭﺍ‪.‬‬
‫ﺩ‪ :‬ﺴﺎﻴﻪ ﺩﺭﺨﺘﺎﻥ ﺒﻬﺸﺕ ﻫﻤﻭﺍﺭﻩ ﺒﺭ ﺁﻨﺎﻥ ﻓﺭﻭﺍﻓﺘﺎﺩﻩ ﻭ ﻤﻴﻭﻩ ﻫﺎ ﻫﻤﻭﺍﺭﻩ ﻤﺴﺨﺭ ﻭ ﺩﺭ ﺩﺴﺘﺭﺱ‪.‬‬
‫ﻫـ‪ :‬ﻅﺭﻭﻑ ﻨﻘﺭﻩ ﻴﻰ ﻭ ﺠﺎﻡ ﻫﺎﻯ ﺒﻠﻭﺭﻴﻥ ﺒﺎ ﻏﺫﺍ ﻫﺎ ﻭ ﻤﻴﻭﻩ ﻫﺎﻯ ﻝﺫﻴﺫ ﻭ ﻨﻭﺸﺎﺒﻪ ﻫﺎﻯ ﻓﺭﺤﺕ ﺒﺨﺵ‪ ،‬ﺩﺭ ﺩﺴﺕ‬
‫ﺨﺩﻤﺘﮕﺎﺭﺍﻥ ﺒﻬﺸﺘﻰ ﻜﻪ ﺩﺭ ﺍﻁﺭﺍﻑ ﺸﺎﻥ ﺩﺭ ﮔﺭﺩﺵ ﺍﻨﺩ‪.‬‬
‫ﻭ‪ :‬ﻅﺭﺍﻓﺕ ﻫﺎ ﻭ ﻫﻨﺭﻤﻨﺩﻯ ﻫﺎﻯ ﺩﻗﻴﻘﻰ ﺩﺭ ﺍﻨﺩﺍﺯﻩ ﮔﻴﺭﻯ ﻅﺭﻭﻑ ﻨﻘﺭﻩ ﻴﻰ ﻭ ﺠﺎﻡ ﻫﺎﻯ ﺒﻠﻭﺭﻴﻥ ﺁﻥ ﺒﻜﺎﺭ ﺭﻓﺘﻪ‬
‫ﻜﻪ ﺒﻪ ﺯﻴﺒﺎﻴﻰ ﺁﻥ ﺍﻓﺯﻭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺯ‪ :‬ﻤﺭﺍﺩ ﺍﺯ ﺠﺎﻡ ﻫﺎﻯ ﺒﻠﻭﺭﻴﻥ ﻨﻘﺭﻩ ﻴﻰ ﻴﺎ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻜﻨﺎﺭﻩ ﻫﺎﻯ ﺁﻥ ﺒﺎ ﺁﺒﮕﻴﻨﻪ ﻨﻘﺭﻩ ﺁﺭﺍﺴﺘﻪ ﺸﺩﻩ ﻭ ﺯﻴﺒﺎﻴﻰ‬
‫ﺨﺎﺼﻰ ﺒﻪ ﺁﻥ ﺒﺨﺸﻴﺩﻩ‪ ،‬ﻭ ﻴﺎ ﺍﺯ ﻨﻘﺭﻩ ﺍﻯ ﺴﺎﺨﺘﻪ ﺸﺩﻩ ﻜﻪ ﺸﻔﺎﻑ ﻭ ﺒﻠﻭﺭﻴﻥ ﺍﺴﺕ‪.‬‬
‫ﺡ‪ :‬ﺠﺎﻡ ﻫﺎﻴﻰ ﺒﻪ ﺁﻨﺎﻥ ﺘﻘﺩﻴﻡ ﻤىﺸﻭﺩ ﻜﻪ ﺍﺯ ﭽﺸﻤﻪ ﺍﻯ ﺩﺭ ﺒﻬﺸﺕ‪ ،‬ﻤﻭﺴﻭﻡ ﺒﻪ "ﺴﻠﺴﺒﻴل" ﭙﺭ ﺸﺩﻩ‪ ،‬ﻭ "ﺯﻨﺠﺒﻴل"‬
‫ﺒﺭ ﺁﻥ ﺍﻓﺯﻭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﻁ‪ :‬ﺨﺩﻤﺘﮕﺎﺭﺍﻥ ﺒﻬﺸﺘﻰ ﻫﺎ‪ ،‬ﻨﻭﺠﻭﺍﻨﺎﻥ ﻫﻤﻴﺸﻪ ﺠﻭﺍﻨﻰ ﺒﺎﺸﻨﺩ ﻜﻪ ﺩﺭ ﻫﺭﮔﻭﺸﻪ ﺍﻯ ﺩﺭ ﺍﻁﺭﺍﻑ ﺁﻨﺎﻥ ﺒﺭﺍﻯ ﺨﺩﻤﺕ‬
‫ﺍﻴﺴﺘﺎﺩﻩ ﺍﻨﺩ ﻭ ﺩﺭ ﻓﻀﺎﻯ ﺒﻬﺸﺕ ﭽﻨﺎﻥ ﺠﻠﻭﻩ ﻤىﻜﻨﻨﺩ ﻜﻪ ﮔﻭﻴﺎ ﻤﺭﻭﺍﺭﻴﺩ ﻫﺎﻯ ﭙﺭﺍﮔﻨﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﻯ‪ :‬ﻋﻅﻤﺕ ﻭ ﺒﺯﺭﮔﻰ ﺒﻬﺸﺕ ﻭ ﻓﺭﺍﻭﺍﻨﻰ ﻨﻌﻤﺕ ﻫﺎﻯ ﺁﻨﺭﺍ ﺯﻤﺎﻨﻰ ﺩﺭﻙ ﻤىﻜﻨﻰ ﻜﻪ ﺁﻨﺭﺍ ﺒﺎ ﭽﺸﻡ ﺨﻭﺩ ﻤﺸﺎﻫﺩﻩ‬
‫ﻜﻨﻰ‪ ،‬ﻓﻘﻁ ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺍﺴﺕ ﻜﻪ ﺍﻋﺘﺭﺍﻑ ﻤىﻜﻨﻰ ﻜﻪ ﻨﻌﻤﺕ ﻫﺎﻯ ﺒﻰ ﭙﺎﻴﺎﻥ ﻭ ﺴﺭﺯﻤﻴﻥ ﮔﺴﺘﺭﺩﻩ ﺒﺎ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻭ‬
‫ﻤﻠﻙ ﻋﻅﻴﻤﻰ ﺭﺍ ﺩﻴﺩﻩ ﺍﻯ‪.‬‬
‫ﺴﺎﻴﻪ ﻫﺎ‪ ،‬ﻤﻴﺎﻥ‬ ‫ﻙ‪ :‬ﺍﻴﻥ ﺒﻬﺸﺘﻰ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻥ ﻗﺼﺭ ﻫﺎﻯ ﻤﺠﻠل ﺒﻬﺸﺕ‪ ،‬ﻨﺸﺴﺘﻪ ﺒﺭ ﺘﺨﺕ ﻫﺎ‪ ،‬ﺩﺭ ﺯﻴﺭ‬
‫ﺩﺴﺘﻪ ﻫﺎﻯ ﭙﺫﻴﺭﺍﻴﻰ ﻜﻪ ﻅﺭﻭﻑ ﺯﻴﺒﺎﻯ ﭙﺭ ﺍﺯ ﻤﻴﻭﻩ ﻫﺎ ﻭ ﻨﻭﺸﻴﺩﻨﻰ ﻫﺎ ﺭﺍ ﺩﺭ ﺩﺴﺕ ﺩﺍﺭﻨﺩ‪ ،‬ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻰ ﻜﻪ ﻤﻠﺒﺱ‬
‫ﺒﻪ ﺤﺭﻴﺭ ﻨﺎﺯﻙ ﻭ ﺩﻴﺒﺎﻯ ﻀﺨﻴﻡ ﻭ ﻤﺯﻴﻥ ﺍﻨﺩ ﺒﻪ ﺩﺴﺘﺒﻨﺩﻫﺎﻯ ﺯﻴﺒﺎﻯ ﻨﻘﺭﻩ ﺍﻯ‪ .‬ﻗﺭﺁﻥ ﺒﺎ ﺍﺸﺎﺭﻩ ﺒﻪ ﺩﺴﺕ ﺒﻨﺩﻫﺎ ﺩﺭ ﺒﻬﺸﺕ‬
‫ﺒﻪ ﻴﻜﻰ ﺍﺯ ﺘﻤﺎﻴﻼﺕ ﺍﻨﺴﺎﻥ ﺘﻤﺎﺱ ﻤىﮕﻴﺭﺩ‪ :‬ﺘﻤﺎﻴل ﺒﻪ ﺩﺍﺸﺘﻥ ﺩﺴﺕ ﺒﻨﺩ! ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﺍﻤﺭﻭﺯ ﺍﻜﺜﺭ ﺩﺴﺘﻬﺎ‪ ،‬ﭽﻪ‬
‫ﻤﺭﺩ ﻭ ﭽﻪ ﺯﻥ‪ ،‬ﺒﺎ ﺩﺴﺕ ﺒﻨﺩﻫﺎ‪ ،‬ﻤﺨﺼﻭﺼﹰﺎ ﺒﻨﺩ ﺴﺎﻋﺕ ﻤﺯﻴﻥ ﺸﺩﻩ‪ ،‬ﻭ ﺍﻜﺜﺭﹰﺍ ﻤىﺒﻴﻨﻴﻡ ﻜﻪ ﺒﻨﺩ ﺴﻔﻴﺩ ﻭ ﻨﻘﺭﻩ ﻴﻰ ﺭﺍ ﺒﺭ‬
‫ﺍﻨﻭﺍﻉ ﺩﻴﮕﺭﻯ ﺘﺭﺠﻴﺢ ﻤىﺩﻫﻨﺩ‪.‬‬
‫ل‪ :‬ﻭ ﺒﺎﻻﺘﺭ ﺍﺯ ﻫﻤﻪﺀ ﺍﻴﻥ ﻨﻌﻤﺕ ﻫﺎ‪" ،‬ﺸﺭﺍﺏ ﻁﻬﻭﺭ" ﻜﻪ ﺍﺯ ﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﺒﻪ ﺁﻨﺎﻥ ﺩﺍﺩﻩ ﺸﻭﺩ‪ ،‬ﺒﺎﻻﺘﺭ ﺍﺯ‬
‫ﺸﺭﺍﺒﻰ ﻜﻪ ﻤﻤﺯﻭﺝ ﺁﻥ ﻜﺎﻓﻭﺭ ﺒﻭﺩ‪ ،‬ﻭ ﺒﺭﺘﺭ ﺍﺯ ﺁﻨﻜﻪ ﺍﺯ ﭽﺸﻤﻪ ﺴﻠﺴﺒﻴل ﻭ ﻤﻤﺯﻭﺠﺵ ﺯﻨﺠﺒﻴل ﺒﻭﺩ ﻭ ﺴﺎﻗﻰ ﺁﻥ‬

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‫ﺨﺩﻤﺘﮕﺎﺭﺍﻥ ﺒﻬﺸﺘﻰ‪ ،‬ﺸﺭﺍﺒﻴﻜﻪ ﻨﺎﻡ ﺁﻥ "ﻁﻬﻭﺭ" ﻭ ﺴﺎﻗﻰ ﺁﻥ ﺨﺩﺍﻭﻨﺩ‪ ،‬ﺒﺭﺘﺭﻴﻥ ﺸﺭﺍﺏ‪ ،‬ﻤﻨـﺯﻩ ﺍﺯ ﻫﺭﻨﻭﻉ ﻨﻘﺹ‪ ،‬ﻫﻤﻪﺀ‬
‫ﺁﻝﻭﺩﮔﻰ ﻫﺎ ﺭﺍ ﻤىﺯﺩﺍﻴﺩ ﻭﻫﻤﻪﺀ ﺸﺎﺌﺒﻪ ﻫﺎ ﺭﺍ ﺍﺯ ﻤﻴﺎﻥ ﺒﺭﻤىﺩﺍﺭﺩ‪.‬‬
‫ﻡ‪ :‬ﻭ ﺩﺭ ﭙﺎﻴﺎﻥ ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻪ ﺸﻭﺩ‪ :‬ﺍﻴﻨﻬﺎ ﻫﻤﻪ ﭙﺎﺩﺍﺵ ﺴﻌﻰ ﻭ ﺘﻼﺵ ﺸﻤﺎﺴﺕ‪ ،‬ﺸﻤﺎ ﺴﺯﺍﻭﺍﺭ ﭽﻨﻴﻥ ﻤﻘﺎﻤﻰ ﻭ‬
‫ﺸﺎﻴﺴﺘﻪ ﭽﻨﻴﻥ ﺍﺴﺘﻘﺒﺎﻝﻰ ﺒﻭﺩﻴﺩ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭﺘﺎﻥ ﺴﻌﻰ ﻭ ﺘﻼﺵ ﺸﻤﺎ ﺭﺍ ﺒﺎ ﻗﺩﺭﺩﺍﻨﻰ ﭙﺫﻴﺭﻓﺕ ﻭ ﭽﻨﻴﻥ ﭙﺎﺩﺍﺸﻰ ﺭﺍ ﺩﺭ‬
‫ﻋﻭﺽ ﺁﻥ ﻋﻨﺎﻴﺕ ﻜﺭﺩ‪.‬‬
‫‪23‬ـ ﺍﻳﻦ ﻣﺎﺋﻴﻢ ﻛﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮﺗﻮ ﻧﺎﺯﻝ ﻛﺮﺩﱘ‪،‬‬ ‫ن‬‫‪ W‬اْ[ُْ َ‬ ‫ َ ‪َ ََْ+ َEْ=.‬‬
‫ِإ‪ُ ْkَ .‬‬
‫ﻧﺰﻭﻝ ﺷﺎﻳﺴﺘﻪ ﻭ ﺟﺰﺀ ﻭﺍﺭﻯ ‪.‬‬ ‫‪*4‬‬ ‫َ‪E‬ـ=ِ‪ً $‬‬
‫‪24‬ـ ﭘﺲ ﺻﱪ ﻛﻦ ﺗﺎ "ﺻﺪﻭﺭ" ﻓﺮﻣﺎﻥ‬ ‫‪َ W‬و َ‪ْmِKُ 3‬‬ ‫&َ]ْ‪َ ِ ْ'ُkِ ِْC‬ر‪َ G‬‬
‫‪ ُْ<ْEِ8‬ﺙًِ َأوْ آَُرًا *‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻭ ﻓﺮﻣﺎﻥ ﻣﱪ ﺍﺯ ﻫﺮﮔﻨﻬﻜﺎﺭ ﺁﻧﺎﻥ ﻭ‬
‫‪ً َ ْ'ُ W‬ة‬
‫وَاذْآُ ِ اْ َ َر‪َ G‬‬
‫ﻫﺮ ﻧﺎﺳﭙﺎﺳﻰ‪.‬‬ ‫‪*4‬‬ ‫َوَأ]ِ ً‬
‫‪25‬ـ ﻭ ﻳﺎﺩ ﻛﻦ ﻧﺎﻡ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﻫﺮ ﭘﮕﺎﻫﻰ‬ ‫ ا‪Hُ َ ْ)ُFَْ& 6ِ ْ.‬‬ ‫َو‪َ ِ8‬‬
‫و ه ‪n‬ه‪.N‬‬ ‫َوَ‪Hُ ْkGC‬‬
‫‪26‬ـ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺷﺐ ﺭﺍ ﺑﺮﺍﻳﺶ ﺳﺠﺪﻩ ﻛﻦ ﻭ ﺩﺭ‬ ‫ﻼ*‬ ‫ﻼ ﹶﻃﻮِﻳ ﹰ‬‫ﹶﻟ ‪‬ﻴ ﹰ‬
‫ﻃﻮﻝ ﺷﺐ ﺍﻭ ﺭﺍ ﺗﺴﺒﻴﺢ ﮔﻮﻯ‪.‬‬
‫‪23‬ـ ‪:26‬‬
‫ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻨﻜﺘﻪ ﺩﺭ ﺨﻭﺭ ﺘﻭﺠﻪ ﺒﻴﺸﺘﺭ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﺁﻴﺎﺕ ﺸﺒﻴﻪ ﺁﻴﺎﺕ ﺍﻭل ﺴﻭﺭﻩ "ﻤﺯﻤل" ﺍﻨﺩ‪ .‬ﺩﺭ ﺁﻨﺠﺎ ﺒﻪ ﻗﺭﺁﻥ‪ ،‬ﺸﺏ ﺨﻴﺯﻯ‪ ،‬ﺫﻜﺭ ﻨﺎﻡ ﺨﺩﺍ‪ ،‬ﺼﺒﺭ ﺩﺭ‬
‫ﺒﺭﺍﺒﺭ ﺍﻋﺩﺍﺀ ﻭ ﺘﺭﻙ ﺁﻨﺎﻥ ﺍﺸﺎﺭﻩ ﺸﺩﻩ ﻭ ﺩﺭ ﺍﻴﻨﺠﺎ ﺒﻪ ﻨﺯﻭل ﻗﺭﺁﻥ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍ‪ ،‬ﺼﺒﺭ ﺘﺎ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺤﻜﻡ ﻨﻬﺎﺌﻰ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭ‪ ،‬ﻋﺩﻡ ﻜﻨﺎﺭ ﺁﻤﺩﻥ ﺒﺎ ﺩﺸﻤﻥ‪ ،‬ﺫﻜﺭ ﻨﺎﻡ ﺨﺩﺍ‪ ،‬ﺴﺠﺩﻩ ﺩﺭ ﺒﺭﺨﻰ ﺍﺯ ﺸﺏ ﻭ ﺘﺴﺒﻴﺢ ﺩﺭ ﻁﻭل ﺸﺏ ﺘﺄﻜﻴﺩ ﺸﺩﻩ‬
‫ﺍﺴﺕ‪ .‬ﺍﺯ ﻤﺤﺘﻭﺍﻯ ﺁﻴﺎﺕ ﻭ ﺍﺴﻠﻭﺏ ﺒﻴﺎﻥ ﺒﻭﻀﻭﺡ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﻫﻤﺯﻤﺎﻥ ﻭ ﻴﻜﻰ ﭙﻰ ﺩﻴﮕﺭﻯ ﻨﺎﺯل ﺸﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺍﮔﺭ ﺁﻴﻪ ‪ 23‬ﺴﻭﺭﻩ ﺍﻝﺩﻫﺭ "ﻨﺤﻥ ﻨﺯﻝﻨﺎ ﻋﻠﻴﻙ ﺍﻝﻘﺭﺁﻥ ﺘﻨـﺯﻴﻼ‪ :‬ﻤﺎ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﺤﻭﺨﺎﺼﻰ ﺒﺭﺘﻭ ﻨﺎﺯل‬
‫ﻜﺭﺩﻴﻡ" ﺭﺍ ﺩ ﺭﻜﻨﺎﺭ ﺁﻴﻪ ‪ 4‬ﺴﻭﺭﻩ ﺍﻝﻤﺯﻤل "ﻭ ﺭﺘل ﺍﻝﻘﺭﺁﻥ ﺘﺭﺘﻴﻼ‪ :‬ﻭ ﻗﺭﺁﻥ ﺭﺍ ﺨﻭﺏ ﻭﺍﻀﺢ ﺒﺨﻭﺍﻥ" ﺒﮕﺫﺍﺭﻴﻡ ﻭ ﺒﻪ‬
‫ﻗﻀﺎﻭﺕ ﺒﻨﺸﻴﻨﻴﻡ ﺒﻪ ﺁﺴﺎﻨﻰ ﻤﺘﻭﺠﻪ ﻤىﺸﻭﻴﻡ ﻜﻪ ﺁﻴﻪ ‪ 23‬ﺴﻭﺭﻩ ﺍﻝﺩﻫﺭ ﺒﺎﻴﺩ ﻗﺒل ﺍﺯ ﺁﻴﻪ ‪ 4‬ﺴﻭﺭﻩ ﺍﻝﻤﺯﻤل ﻨﺎﺯل ﺸﺩﻩ‬
‫ﺒﺎﺸﺩ‪ ،‬ﭽﻭﻥ ﺩﺭ ﺍﻭﻝﻰ ﺒﻪ ﻨﺯﻭل ﺘﺩﺭﻴﺠﻰ ﻗﺭﺁﻥ ﺍﺸﺎﺭﻩ ﺸﺩﻩ ﻭ ﺩﺭ ﺩﻴﮕﺭﻯ ﺒﻪ ﻗﺭﺁﻥ ﺒﺩﻭﻥ ﺍﺸﺎﺭﻩ ﺒﻪ ﭽﮕﻭﻨﮕﻰ ﻨﺯﻭل ﺁﻥ‬
‫ﻭ ﻓﻘﻁ ﺒﻪ ﺘﻼﻭﺕ ﺁﻥ ﺘﺄﻜﻴﺩ ﺸﺩﻩ‪.‬‬

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‫ﺝ‪ :‬ﺩﺭ ﺁﻴﺎﺕ ﺴﻭﺭﻩ "ﺍﻝﺩﻫﺭ" ﺍﻝﻔﺎﻅ ﺩﺭ ﻤﻭﺭﺩ ﻤﻘﺩﺍﺭ ﺸﺏ ﺨﻴﺯﻯ ﻭ ﭽﮕﻭﻨﮕﻰ ﺫﻜﺭ ﻭ ﺘﺴﺒﻴﺢ "ﻋﺎﻡ" ﺍﻨﺩ ﻭ ﺩﺭ‬
‫ﺴﻭﺭﻩ ﺍﻝﻤﺯﻤل "ﺨﺎﺹ" ﻭ ﻤﻘﺩﺍﺭ ﺸﺏ ﺨﻴﺯﻯ ﻭ ﺘﻼﻭﺕ ﻗﺭﺁﻥ ﺩﺭ ﺁﻥ ﻤﺸﺨﺹ ﻭ ﺘﺤﺩﻴﺩ ﺸﺩﻩ‪ .‬ﭽﻭﻥ ﺁﻴﺎﺘﻰ ﺩﺍﺭﺍﻯ ﺍﺤﻜﺎﻡ‬
‫ﻋﺎﻡ ﻫﻤﻭﺍﺭﻩ ﺒﺎ ﺁﻴﺎﺘﻰ ﭙىﮕﻴﺭﻯ ﺸﺩﻩ ﻜﻪ ﺍﺒﻌﺎﺩ ﺤﻜﻡ ﺭﺍ ﻤﺸﺨﺼﺘﺭ ﻭ ﻭﺍﻀﺤﺘﺭ ﺴﺎﺨﺘﻪ‪ ،‬ﺍﺯ ﺍﻴﻨﺭﻭ ﺒﺎ ﻗﺎﻁﻌﻴﺕ ﻤﻰ ﺘﻭﺍﻥ‬
‫ﮔﻔﺕ ﻜﻪ ﺴﻭﺭﻩ "ﺍﻝﺩﻫﺭ" ﻭ ﺴﻭﺭﻩ "ﻤﺯﻤل" ﻫﺭﺩﻭ ﻤﻜﻰ ﺒﻭﺩﻩ‪ ،‬ﻭ ﺍﻭﻝﻰ ﻗﺒل ﺍﺯ ﺩﻭﻤﻰ ﻨﺎﺯل ﺸﺩﻩ‪ .‬ﻓﻘﻁ ﺭﻭﺍﻴﺎﺘﻰ ﻗﺎﺒل‬
‫ﺍﻋﺘﻨﺎﺀ ﻭ ﭙﺫﻴﺭﻓﺘﻥ ﺍﺴﺕ ﻜﻪ ﺒﺭ ﻤﻜﻰ ﺒﻭﺩﻥ ﺴﻭﺭﻩ" ﺍﻝﺩﻫﺭ" ﺘﺄﻜﻴﺩ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﻗﺭﺁﻥ ﺒﻁﻭﺭ ﺘﺩﺭﻴﺠﻰ ﻭ ﺠﺯﺀ ﻭﺍﺭ ﺒﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﻨﻪ ﺘﻨﻬﺎ ﺁﻴﻪ ‪ 23‬ﺴﻭﺭﻩ ﺍﻝﺩﻫﺭ ﺒﺎ‬
‫ﻝﻔﻅ "ﺘﻨـﺯﻴﻼ" ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﺒﻠﻜﻪ ﺁﻴﺎﺕ ﻤﺘﻌﺩﺩ ﻗﺭﺁﻥ ﺒﺎ ﺸﺭﺡ ﻭ ﺒﺴﻁ ﺒﻴﺸﺘﺭ ﺒﻴﺎﻥ ﻤىﻜﻨﺩ‪ ،‬ﺒﻪ ﻨﺤﻭﻯ ﻜﻪ ﻤﺠﺎل‬
‫ﻫﺭﻨﻭﻉ ﺸﻙ ﻭ ﺘﺭﺩﻴﺩ ﺭﺍ ﺍﺯ ﻤﻴﺎﻥ ﻤىﺒﺭﺩ ﻭ ﻨﺯﻭل ﻴﻜﺒﺎﺭﻩ ﺭﺍ ﻤﻨﺘﻔﻰ ﻤىﺸﻤﺎﺭﺩ‪.‬‬
‫ﻫـ‪ :‬ﭽﻭﻥ ﻤﺎ ﻗﺭﺁﻥ ﺭﺍ ﺠﺯﺀ ﻭﺍﺭ ﻨﺎﺯل ﻤىﻜﻨﻴﻡ‪ ،‬ﺩﺭ ﺍﻨﺠﺎﻡ ﻤﺄﻤﻭﺭﻴﺕ ﻫﺎﺌﻰ ﻜﻪ ﺘﺎ ﺤﺎل ﺒﻌﻬﺩﻩ ﺍﺕ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪،‬‬
‫ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺵ ﻭ ﺘﺎ ﺤﻜﻡ ﺒﻌﺩﻯ ﺍﻨﺘﻅﺎﺭ ﺒﻜﺵ‪.‬‬
‫ﻭ‪ :‬ﻤﺒﺎﺩﺍ ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﺍﺕ ﺭﺍ ﺍﺯ ﺩﺴﺕ ﺩﻫﻰ‪ ،‬ﺒﻪ ﻓﺸﺎﺭﻫﺎﻯ ﺩﺸﻤﻥ ﺘﺴﻠﻴﻡ ﺸﻭﻯ ﻭ ﺒﻪ ﭙﻴﺸﻨﻬﺎﺩ ﺼﻠﺢ ﻭ‬
‫ﺴﺎﺯﺵ ﺍﺯ ﺴﻭﻯ ﺩﺸﻤﻥ ﮔﻨﻬﮕﺎﺭ ﻭ ﻨﺎﺴﭙﺎﺱ ﺠﻭﺍﺏ ﻤﺜﺒﺕ ﺒﮕﻭﻴﻰ‪ .‬ﺍﺯ ﺍﻴﻥ ﺁﻴﻪ ﻨﻴﺯ ﺒﻪ ﻭﻀﻭﺡ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ‬
‫ﺴﻭﺭﻩ ﺍﻝﺩﻫﺭ ﺩﺭ ﻤﻜﻪ ﻨﺎﺯل ﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﭽﻭﻥ ﻤﻘﺎﻁﻌﻪ ﺒﺎ ﺩﺸﻤﻥ ﻭ ﻋﺩﻡ ﺘﻭﺍﻓﻕ ﺒﺎ ﭙﻴﺸﻨﻬﺎﺩﺍﺕ ﺴﺎﺯﺵ ﺍﺯ ﺴﻭﻯ ﺁﻥ ﻫﺎ‬
‫ﺩﺭ ﻤﻜﻪ ﻤﻁﺭﺡ ﺒﻭﺩﻩ ﻨﻪ ﺩﺭ ﻤﺩﻴﻨﻪ‪.‬‬
‫ﺯ‪ :‬ﺍﮔﺭ ﻤىﺨﻭﺍﻫﻰ ﻫﻤﻭﺍﺭﻩ ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺸﻰ‪ ،‬ﻭ ﻓﺸﺎﺭﻫﺎ ﺘﺭﺍ ﻭﺍﺩﺍﺭ ﺒﻪ ﺴﺎﺯﺵ ﻨﻜﻨﺩ ﻭ ﻋﺯﻡ ﻭ ﺍﺭﺍﺩﻩ ﺍﺕ ﺭﺍ‬
‫ﺴﺴﺕ ﻨﻨﻤﺎﻴﺩ‪ ،‬ﻫﻤﻭﺍﺭﻩ ﺒﻴﺎﺩ ﺨﺩﺍ ﺒﺎﺵ ﻭ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﭙﮕﺎﻩ ﻭ ﺒﻴﮕﺎﻩ ﻴﺎﺩﻜﻥ‪.‬‬
‫ﺡ‪ :‬ﭙﺎﺴﻰ ﺍﺯ ﺸﺏ ﺭﺍ ﺩﺭ ﺴﺠﺩﻩ "ﻨﻤﺎﺯ" ﺒﮕﺫﺭﺍﻥ ﻭ ﺩﺭ ﻁﻭل ﺸﺏ ﻤﺼﺭﻭﻑ ﺘﺴﺒﻴﺢ ﺒﺎﺵ‪ .‬ﺩﺭ ﺤﺩﻴﺜﻰ ﺍﺯ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺁﻤﺩﻩ ﻜﻪ ﺍﮔﺭ ﻜﺴﻰ ﺩﺭ ﺍﺜﻨﺎﺀ ﺨﻭﺍﺒﻴﺩﻥ ﻤﺼﺭﻭﻑ ﺘﺴﺒﻴﺢ ﮔﺭﺩﺩ ﻭ ﺩﺭ ﻫﻤﻴﻥ ﺤﺎﻝﺕ ﺒﺨﻭﺍﺏ ﺒﺭﻭﺩ ﻭ ﻫﻤﻪﺀ‬
‫ﺸﺏ ﺭﺍ ﺒﻪ ﺍﻴﻥ ﺘﺭﺘﻴﺏ ﺴﭙﺭﻯ ﻜﻨﺩ ﺍﻭ ﮔﻭﻴﺎ ﻫﻤﻪ ﺸﺏ ﺭﺍ ﺘﺴﺒﻴﺢ ﮔﻔﺘﻪ ﻭ ﭙﺎﺩﺍﺸﺵ ﺸﺒﻴﻪ ﺒﻪ ﻜﺴﻴﺴﺕ ﻜﻪ ﻫﻤﻪﺀ ﺸﺏ ﺭﺍ‬
‫ﺩﺭ ﺫﻜﺭ ﻭ ﺘﺴﺒﻴﺢ ﺴﭙﺭﻯ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬
‫‪27‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺍﻳﻨﻬﺎ ﺩﻧﻴﺎ "ﻭ ﺍﻏﺮﺍﺽ ﺯﻭﺩﺭﺱ" ﺁﻧﺮﺍ‬ ‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﹾﻟﻌ‪‬ﺎ ِﺟ ﹶﻠ ﹶﺔ‬
‫ِﺇﻥﱠ ﻫـ ‪‬ﺅ ﹶﻻ ِﺀ ‪‬ﻳ ِ‬

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‫ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﻭ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻭﺍﻣىﮕﺬﺍﺭﻧﺪ ﺭﻭﺯ ﮔﺮﺍﻥ‬ ‫‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ‪‬ﻭﺭ‪‬ﺁ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﻮ‪‬ﻣﹰﺎ‬
‫ﻭ ﺩﺷﻮﺍﺭﻯ‪.‬‬ ‫ﻼ*‬
‫ﹶﺛﻘِﻴ ﹰ‬
‫‪28‬ـ ﺍﻳﻦ ﻣﺎﺋﻴﻢ ﻛﻪ ﺁﻧﺎﻧﺮﺍ ﺧﻠﻖ ﻛﺮﺩﱘ ﻭ ﺑﻨﺪﻫﺎﻯ ﺷﺎﻧﺮﺍ‬
‫ﺤ ‪‬ﻦ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺷ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺂ‬
‫ﻧ‪ ‬‬
‫ﺍﺳﺘﻮﺍﺭ ﺳﺎﺧﺘﻴﻢ ﻭ ﭼﻮﻥ ﲞﻮﺍﻫﻴﻢ‪ ،‬ﺍﻣﺜﺎﻝ ﺷﺎﻧﺮﺍ ﺩﺭ‬
‫ﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭِﺇﺫﹶﺍ ِﺷ ﹾﺌﻨ‪‬ﺎ ‪‬ﺑﺪ‪‬ﹾﻟﻨ‪‬ﺂ‬
‫ﻋﻮﺽ ﺁﺭﱘ ﺑﺎ ﻋﻮﺽ ﻛﺮﺩﻥ ﺧﺎﺻﻰ‪.‬‬
‫‪29‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺍﻳﻦ ﭘﻨﺪ ﻭ ﺍﻧﺪﺭﺯﻳﺴﺖ‪ ،‬ﭘﺲ ﻫﺮﻛﻰ‬ ‫ﻼ*‬
‫ﹶﺃ ‪‬ﻣﺜﹶﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗ ‪‬ﺒﺪِﻳ ﹰ‬
‫ﺧﻮﺍﻫﺪ ﺑﮕﺰﻳﻨﺪ ﺑﺴﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺭﺍﻫﻰ‪.‬‬ ‫ِﺇﻥﱠ ﻫﺬِﻩ ‪‬ﺗ ﹾﺬ ِﻛ ‪‬ﺮ ﹲﺓ ﹶﻓﻤ‪‬ﻦ ﺷ‪‬ﺂ َﺀ‬
‫‪30‬ـ ﻭ ﳔﻮﺍﻫﻴﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﺧﻮﺍﻫﺪ‪ ،‬ﺑىﮕﻤﺎﻥ ﻛﻪ‬ ‫ﺨ ﹶﺬ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪ِ ‬ﻪ ‪‬ﺳﺒِﻴﻼ *‬
‫ﺍﺗ‪ ‬‬
‫ﺧﺪﺍﺳﺖ ﺩﺍﻧﺎﻯ ﺣﻜﻴﻤﻰ‪.‬‬ ‫@ أَن‬‫ن ِإ ?‬
‫َوَ ‪Eََ:‬ءُو َ‬
‫ن‬
‫ن ا‪ َ?FG‬آَ َ‬
‫ََ‪َ E‬ء ا‪ِ ُ?FG‬إ ?‬
‫‪31‬ـ ﻫﺮﻛﻰ ﺭﺍ ﺧﻮﺍﻫﺪ ﺷﺎﻣﻞ ﺭﲪﺘﺶ ﻛﻨﺪ‪،‬‬ ‫‪* ً ِ َI ً ِFَ9‬‬
‫و اى *‪n‬ان ‪ <8‬آد ا‪J+ a‬اب‬ ‫‪‬ﻳ ‪‬ﺪ ِﺧ ﹸﻞ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺂ ُﺀ ﻓِﻲ‬
‫دردآ‪.N‬‬ ‫ﲔ ﹶﺃ ‪‬ﻋﺪ‪‬‬
‫‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ﻭ‪‬ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﹶﻟﻬ‪‬ـ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤﹰﺎ *‬
‫‪27‬‬
‫‪ :‬ﺍﻴﻨﻬﺎ ﺒﻪ ﺩﻨﻴﺎ ﻭ ﺍﻏﺭﺍﺽ ﺯﻭﺩ ﺭﺱ ﺁﻥ ﭽﺴﭙﻴﺩﻩ ﺍﻨﺩ‪ ،‬ﻭ ﻨﺴﺒﺕ ﺒﻪ ﺭﻭﺯ ﮔﺭﺍﻥ ﻭ ﺩﺸﻭﺍﺭ ﺁﺨﺭﺕ ﻜﻪ ﭙﻴﺸﺭﻭ‬
‫ﺩﺍﺭﻨﺩ‪ ،‬ﺒىﺎﻋﺘﻨﺎﺀ ﺍﻨﺩ ﻭ ﻓﻘﻁ ﺒﻪ ﺍﻤﺭﻭﺯ ﺨﻭﺩ ﻤىﺎﻨﺩﻴﺸﻨﺩ ﻭ ﺍﺯ ﻓﺭﺩﺍﻯ ﺨﻭﺩ ﻏﺎﻓل ﺍﻨﺩ‪ ،‬ﻫﺭﭽﻨﺩ ﺍﻴﻥ ﻓﺭﺩﺍ ﻓﺭﺩﺍﻯ ﺩﺸﻭﺍﺭ‬
‫ﻭ ﺴﻨﮕﻴﻨﻰ ﺒﺎﺸﺩ‪ ،‬ﺍﻓﻕ ﺩﻴﺩ ﺁﻨﻬﺎ ﺍﺯ ﺍﻫﺩﺍﻑ ﭙﺴﺕ ﻭ ﭙﻴﺵ ﭙﺎ ﺍﻓﺘﺎﺩﻩ ﻭ ﺍﻏﺭﺍﺽ ﻭ ﺍﻫﺩﺍﻑ ﺯﻭﺩﺭﺱ ﻓﺭﺍﺘﺭ ﻨﻤىﺭﻭﺩ‪،‬‬
‫ﺁﺨﺭﻴﻥ ﻨﻘﻁﻪ ﺩﻴﺩ ﺁﻨﻬﺎ ﻝﺫﺕ ﻫﺎﻯ ﻤﻨﺤﻁ ﺩﻨﻴﺎﺴﺕ ﻨﻪ ﭽﻴﺯﻯ ﺒﺭﺘﺭ ﻭ ﻓﺭﺍﺘﺭ ﺍﺯ ﺁﻥ‪.‬‬
‫‪28‬ـ ﺩﺭ ﺒﺎﺭﻩ ﺍﻴﻥ ﺁﻴﻪ ﭽﻨﺩ ﺘﺭﺠﻤﻪ ﻭ ﺘﻔﺴﻴﺭ ﺭﺍ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﺎ ﺁﻨﺎﻨﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﻴﻡ ﻭ ﺒﻨﺩﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺍﺴﺘﻭﺍﺭ ﻭ ﻤﺤﻜﻡ ﺴﺎﺨﺘﻪ ﺍﻴﻡ ﻭ ﻫﺭﮔﺎﻩ ﺒﺨﻭﺍﻫﻴﻡ ﺁﻨﺎﻨﺭﺍ ﻫﻼﻙ ﻨﻤﻭﺩﻩ ﻭ‬
‫ﺩﺭ ﻋﻭﺽ ﺁﻨﺎﻥ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺍﺯ ﺠﻨﺱ ﺸﺎﻥ‪ ،‬ﺒﺎ ﻋﻤﻠﻜﺭﺩ ﻤﺘﻔﺎﻭﺕ ﺍﺯ ﻋﻤﻠﻜﺭﺩ ﺁﻨﺎﻥ ﺨﻠﻕ ﺨﻭﺍﻫﻴﻡ ﻜﺭﺩ‪.‬‬
‫ﺏ‪ :‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺁﻨﺎﻨﺭﺍ ﺴﺎﻝﻡ ﻭ ﺘﻨﺩﺭﺴﺕ ﻭ ﺒﺎ ﺒﻨﺩﻫﺎﻯ ﺍﺴﺘﻭﺍﺭ ﺁﻓﺭﻴﺩﻩ ﺍﻴﻡ ﻤىﺘﻭﺍﻨﻴﻡ ﺸﻜل ﻫﺎﻯ ﺁﻨﺎﻨﺭﺍ ﺩﮔﺭﮔﻭﻥ‬
‫ﻭ ﺸل ﻭ ﻤﻔﻠﻭﺝ ﻭ ﻨﺎﺘﻭﺍﻥ ﻭ ﺒﻴﻤﺎﺭ ﺴﺎﺯﻴﻡ‪.‬‬
‫ﺝ‪ :‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺁﻨﺎﻨﺭﺍ ﺒﺎﺭ ﺍﻭل ﺁﻓﺭﻴﺩﻩ ﺍﻴﻡ ﻭ ﻨﻴﺭﻭ ﻭ ﺘﻭﺍﻥ ﺒﻪ ﺁﻨﺎﻥ ﺒﺨﺸﻴﺩﻩ ﺍﻴﻡ ﻭ ﺒﻨﺩﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺍﺴﺘﻭﺍﺭ ﺴﺎﺨﺘﻪ‬
‫ﺍﻴﻡ‪ ،‬ﺒﺎﺭ ﺩﻴﮕﺭ ﻭ ﭙﺱ ﺍﺯ ﻤﺭﮒ ﺸﺎﻥ ﻤىﺘﻭﺍﻨﻴﻡ ﺩﺭ ﺸﻜل ﻭ ﻫﻴﺌﺕ ﺠﺩﻴﺩ ﺒﺎ ﺭﻭﺡ ﻗﺒﻠﻰ ﻭ ﻜﺎﻝﺒﺩ ﺘﺎﺯﻩ ﺨﻠﻕ ﻜﻨﻴﻡ‪.‬‬
‫ﺘﻌﺒﻴﺭ ﺴﻭﻤﻰ ﺒﻪ ﭽﻨﺩ ﺩﻝﻴل ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺩﺭ ﺁﻴﻪ ﻗﺒﻠﻰ ﺒﺤﺙ ﺍﺯ ﺩﻨﻴﺎ ﻭ ﺁﺨﺭﺕ ﺍﺴﺕ‪ ،‬ﺍﺯ ﺍﻴﻨﻜﻪ ﻋﻨﺎﺼﺭ ﻜﺎﻓﺭ ﺒﺭ ﺩﻨﻴﺎ ﻭ ﺍﻏﺭﺍﺽ ﺯﻭﺩﺭﺱ ﺁﻥ‬
‫ﭽﺴﭙﻴﺩﻩ ﺍﻨﺩ ﻭ ﺭﻭﺯ ﺩﺸﻭﺍﺭ ﻭ ﺴﺨﺕ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺒﻪ ﻓﺭﺍﻤﻭﺸﻰ ﺴﭙﺭﺩﻩ ﺍﻨﺩ ﻭ ﺒﺎﻭﺭﻯ ﺒﻪ ﺍﻴﻥ ﻨﺩﺍﺭﻨﺩ ﻜﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺭ ﭙﺎ‬

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‫ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻫﻤﺂﻫﻨﮕﻰ ﻤﻴﺎﻥ ﺁﻴﺎﺕ ﺍﻴﺠﺎﺏ ﻤىﻜﻨﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﺒﺤﺙ ﺍﺯ ﺁﺨﺭﺕ ﻭ ﺍﻤﻜﺎﻥ ﺤﻴﺎﺕ ﻤﺠﺩﺩ ﺒﺎﺸﺩ‪.‬‬
‫ﺏ‪ :‬ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺒﺎ ﺘﻌﺒﻴﺭ ﺩﻭﻤﻰ ﻤىﺨﻭﺍﻨﺩ‪" ،‬ﺒﺩﻝﻨﺎ ﺍﻤﺜﺎﻝﻬﻡ" ﻫﻤﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪ ،‬ﺍﻝﻔﺎﻅ ﺁﻥ "ﻴﺴﺘﺒﺩل ﻗﻭﻤﹰﺎ‬
‫ﻏﻴﺭﻫﻡ" ﻨﻴﺴﺕ ﺘﺎ ﻤﻔﻬﻭﻡ ﮔﺭﻭﻩ ﺍﻭﻝﻰ ﻤﻔﺴﺭﺍﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺒﮕﻴﺭﻴﻡ‪.‬‬
‫‪29‬ـ‪ :30‬ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﻪ ﺒﺎﺭﻫﺎ ﺩﺭ ﭙﺎﻴﺎﻥ ﻤﻭﺍﻋﻅ ﻗﺭﺁﻥ ﺘﻜﺭﺍﺭ ﺸﺩﻩ‪ ،‬ﻤﻁﺎﻝﺏ ﻤﻬﻡ ﺫﻴل ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻨﻬﺎ ﺼﺭﻑ ﺘﺫﻜﺭ ﻭ ﭙﻨﺩ ﻭ ﺍﻨﺩﺭﺯ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺍﻨﺘﺨﺎﺏ ﺩﺭ ﺩﺴﺕ ﺸﻤﺎﺴﺕ‪ ،‬ﺍﺯ ﺁﻥ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﻴﺩ ﻭ ﺭﺍﻩ ﺤﺭﻜﺕ ﺒﺴﻭﻯ ﺨﺩﺍ ﺭﺍ ﺒﺭﻤىﮕﺯﻴﻨﻴﺩ ﻭ ﻴﺎ ﺍﺯ ﺁﻥ‬
‫ﺍﻋﺭﺍﺽ ﻨﻤﻭﺩﻩ ﺒﻪ ﺭﺍﻩ ﻫﺎﻯ ﺩﻴﮕﺭﻯ ﻤىﺭﻭﻴﺩ‪.‬‬
‫ﺝ‪ :‬ﭽﻭﻥ ﻤﺸﻴﺕ ﺍﻝﻬﻰ ﺒﺭ ﺍﻴﻥ ﺭﻓﺘﻪ ﻜﻪ ﺍﻨﺴﺎﻥ ﺩﺭ ﺍﻨﺘﺨﺎﺏ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﺨﻭﺩ ﺁﺯﺍﺩ ﺒﺎﺸﺩ‪ ،‬ﺤﺎل ﺍﮔﺭ ﺸﻤﺎ ﺭﺍﻩ ﺨﺩﺍ‬
‫ﺭﺍ ﺒﺭﻤىﮕﺯﻴﻨﻴﺩ ﻭ ﻴﺎ ﺒﻪ ﺭﺍﻩ ﺸﻴﻁﺎﻥ ﻤىﺭﻭﻴﺩ‪ ،‬ﻜﺎﺭﻯ ﺒﺭ ﺨﻼﻑ ﻤﺸﻴﺕ ﺍﻝﻬﻰ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﻤﻁﺎﺒﻕ ﺴﻨﻥ ﺍﻭ ﺍﻨﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻴﺩ‪،‬‬
‫ﺍﻭ ﺨﻭﺍﺴﺘﻪ ﺍﺴﺕ ﻜﻪ ﺸﻤﺎ ﺩﺭ ﺍﻨﺘﺨﺎﺏ ﻴﻜﻰ ﺍﺯ ﺩﻭ ﺒﺩﻴل ﺁﺯﺍﺩ ﺒﺎﺸﻴﺩ‪ ،‬ﺘﻭﻓﻴﻕ ﻫﺭﻜﺎﺭﻯ ﻨﻴﺯ ﺍﺯ ﺴﻭﻯ ﺍﻭﺴﺕ‪ ،‬ﺒﻪ ﺍﺫﻥ ﻭ‬
‫ﺘﻭﻓﻴﻕ ﺍﻭﺴﺕ ﻜﻪ ﺸﻤﺎ ﺭﺍﻫﻰ ﺭﺍ ﺍﻨﺘﺨﺎﺏ ﻤىﻜﻨﻴﺩ ﻭ ﺘﻭﻓﻴﻕ ﺤﺭﻜﺕ ﺩﺭ ﺁﻨﺭﺍ ﺒﺩﺴﺕ ﻤىﺂﻭﺭﻴﺩ‪ .‬ﺍﻴﻥ ﺴﻨﻥ ﺭﺍ ﺨﺩﺍﻯ ﻋﻠﻴﻡ‬
‫ﻭ ﺤﻜﻴﻡ ﻭﻀﻊ ﻜﺭﺩﻩ‪ ،‬ﺴﻨﻥ ﺍﻝﻬﻰ ﺩﻗﻴﻕ ﺍﺴﺕ ﻭ ﺒﺭ ﻋﻠﻡ ﻜﺎﻤل ﺍﻭ ﺍﺴﺘﻭﺍﺭ ﻭ ﺤﻜﻤﺕ ﻭ ﻤﺼﻠﺤﺕ ﺩﺭ ﺁﻥ ﻤﻀﻤﺭ ‪.‬‬
‫"ﺘﻔﺼﻴل ﻤﻭﻀﻭﻉ ﺭﺍ ﺩﺭ ﺤﺎﺸﻴﻪ ﻤﺭﺒﻭﻁ ﺒﻪ ﺁﻴﻪﺀ ﺍﺨﻴﺭ ﺴﻭﺭﻩ ﺍﻝﺘﻜﻭﻴﺭ ﻤﻁﺎﻝﻌﻪ ﻜﻨﻴﺩ"‬
‫‪31‬ـ ﻫﺭﻜﻰ ﺭﺍ ﺨﻭﺍﻫﺩ ﻤﺸﻤﻭل ﺭﺤﻤﺕ ﺨﻭﺩ ﻤﻰ ﺴﺎﺯﺩ‪ ،‬ﻭ ﺒﺭﺍﻯ ﺴﺘﻤﮕﺭﺍﻥ ﻋﺫﺍﺏ ﺩﺭﺩﻨﺎﻙ ﻤﻬﻴﺎ ﻜﺭﺩﻩ ﺍﺴﺕ‪ .‬ﻫﺭﻜﻰ‬
‫ﺸﺎﻴﺴﺘﻪ ﺭﺤﻤﺕ ﺍﻝﻬﻰ ﺒﻭﺩﻩ ﻭﻋﻤﻠﻜﺭﺩﻫﺎﻴﺵ ﺍﻭ ﺭﺍ ﺴﺯﺍﻭﺍﺭ ﺁﻥ ﺴﺎﺨﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﺨﺩﺍﻭﻨﺩ ﺭﺤﻤﺎﻥ ﺭﺤﻤﺕ ﻭ ﻋﻨﺎﻴﺘﺵ ﺭﺍ‬
‫ﺸﺎﻤل ﺤﺎل ﺍﻭ ﻤىﺴﺎﺯﺩ ﻭ ﻫﺭﻜﻰ ﺴﺘﻤﮕﺭ ﺒﺎﺸﺩ ﻭ ﻤﺴﺘﺤﻕ ﻋﺫﺍﺏ ﺩﺭﺩﻨﺎﻙ ﺍﻝﻬﻰ‪ ،‬ﺒﺎ ﻋﺫﺍﺏ ﻤﻭﺍﺠﻪ ﻤىﺸﻭﺩ‪ ،‬ﻫﺭﻜﻰ ﺍﺯ‬
‫ﻤﻭﺍﻋﻅ ﻗﺭﺁﻥ ﻤﺎﻴﻪ ﮔﺭﻓﺕ‪ ،‬ﻭ ﺴﻤﺕ ﺤﺭﻜﺘﺵ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﻭﺩﻩ‪ ،‬ﻭ ﺨﺩﺍ ﺭﺍ ﺍﻨﺘﺨﺎﺏ ﻜﺭﺩ‪ ،‬ﻤﺸﻤﻭل ﺭﺤﻤﺕ ﺍﻝﻬﻰ ﻤىﺸﻭﺩ‬
‫ﻭ ﻫﺭﻜﻰ ﺍﺯ ﺭﺍﻩ ﺨﺩﺍ ﺒىﺭﺍﻫﻪ ﺭﻓﺕ ﻭ ﺩﺭ ﺍﻨﺘﺨﺎﺏ ﺨﻭﺩ ﻤﺭﺘﻜﺏ ﻅﻠﻡ ﻭ ﺴﺘﻡ ﺸﺩ‪ ،‬ﻅﻠﻡ ﺩﺭ ﺒﺎﺭﻩ ﺨﺩﺍ ﻭ ﺴﺘﻡ ﺒﺭ ﺨﻭﺩ ﻭ‬
‫ﺩﻴﮕﺭﺍﻥ‪ ،‬ﻋﺫﺍﺏ ﺩﺭﺩﻨﺎﻙ ﺍﻝﻬﻰ ﺩﺭ ﺍﻨﺘﻅﺎﺭﺵ‪.‬‬

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‫ا[‪H8‬‬
‫‪ q&18‬ر‬
‫ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ "ﺍﻝﻘﻴﺎﻤﻪ‪ :‬ﺭﺴﺘﺎﺨﻴﺯ" ﺍﺴﺕ‪ ،‬ﺸﺎﻤل ‪ 40‬ﺁﻴﻪ ﻭ ﺍﺯ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﻜﻰ ﺒﻭﺩﻩ‪ ،‬ﺩﺭ ﻤﺘﻥ ﺁﻥ ﺸﻭﺍﻫﺩﻯ‬
‫ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻜﻪ ﻨﺸﺎﻥ ﻤیﺩﻫﺩ ﺍﻴﻥ ﺴﻭﺭﻩ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﺒﺘﺩﺍﻴﻰ ﻤﻜﻪ ﻭ ﺩﺭ ﻓﺭﺼﺘﻰ ﻨﺎﺯل ﺸﺩﻩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺘﺎ ﻫﻨﻭﺯ‬
‫ﻤﻬﺎﺭﺕ ﻜﺎﻓﻰ ﺩﺭ ﺍﺨﺫ ﻭﺤﻰ ﺤﺎﺼل ﻨﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﺘﺸﻭﻴﺵ ﺩﺍﺭﻨﺩ ﻜﻪ ﻤﺒﺎﺩﺍ ﺍﻝﻔﺎﻅ ﻭﺤﻰ ﺭﺍ ﻜﻪ ﺍﺯ ﺴﻭﻯ ﻓﺭﺸﺘﻪ‬
‫ﺍﻝﻘﺎﺀ ﻤﯽ ﺸﺩ ﻓﺭﺍﻤﻭﺵ ﻜﻨﻨﺩ‪ ،‬ﺍﺯ ﺍﻴﻨﺭﻭ ﻤﺘﺼل ﺍﺴﺘﻤﺎﻉ ﻭﺤﻰ ﻭ ﻗﺒل ﺍﺯ ﭙﺎﻴﺎﻥ ﻴﺎﻓﺘﻥ ﺁﻥ ﺘﻜﺭﺍﺭ ﻤﯽ ﻜﺭﺩﻨﺩ‪:‬‬
‫ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺎ ﻗﺴﻡ ﺒﻪ "ﺭﻭﺯﻗﻴﺎﻤﺕ" ﻭ ﻗﺴﻡ ﺒﻪ "ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ" ﺁﻏﺎﺯ ﻤیﺸﻭﺩ‪ ،‬ﻭ ﻤﻭﻀﻭﻉ ﺍﺼﻠﻰ ﺒﺤﺙ ﺁﻥ‬
‫"ﻗﻴﺎﻤﺕ" ﺍﺴﺕ‪ .‬ﻤیﺩﺍﻨﻴﻡ ﻜﻪ "ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ" ﺩﺭ ﺍﻨﺴﺎﻥ‪ ،‬ﺩﻝﻴل ﻤﺤﻜﻡ ﻭ ﻗﻭﻯ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻴﺎﻤﺕ ﺍﺴﺕ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻤﻌﻨﻰ‪:‬‬
‫ﺍﮔﺭ ﺩﺭ ﺍﻨﺴﺎﻥ ﺍﻴﻥ ﻤﻠﻜﻪ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻜﻪ ﺩﺭ ﻫﺭﻜﺎﺭ ﺯﺸﺘﻰ ﻨﻔﺴﺵ ﺍﻭ ﺭﺍ ﺴﺭﺯﻨﺵ ﻤیﻜﻨﺩ‪ ،‬ﺩﺭﺒﺎﺭﻩ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺍﻭ ﺒﻪ‬
‫ﻗﻀﺎﻭﺕ ﻤﯽ ﻨﺸﻴﻨﺩ ﻭ ﻜﺎﺭﻫﺎﻯ ﺒﺩ ﺍﻭ ﺭﺍ ﺘﻘﺒﻴﺢ ﻨﻤﻭﺩﻩ‪ ،‬ﺍﻭ ﺭﺍ ﻤﻼﻤﺕ ﻤیﻜﻨﺩ‪ ،‬ﻤﮕﺭ ﺫﺍﺘﻴﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﻭ ﺍﻴﻥ‬
‫ﻤﻠﻜﻪ ﺭﺍ ﺩﺭ ﺍﻭ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺘﻪ‪ ،‬ﺨﻭﺩ ﺩﺍﺭﺍﻯ ﺍﻴﻥ ﺼﻔﺕ ﻨﺒﺎﺸﺩ ﻭ ﺍﻨﺴﺎﻥ ﺭﺍ ﺩﺭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺯﺸﺘﺵ ﺴﺭﺯﻨﺵ ﻨﻜﻨﺩ ﻭ‬
‫ﺩﺭ ﺒﺎﺭﻩ ﺍﻋﻤﺎل ﺍﻭ ﻗﻀﺎﻭﺕ ﻨﻨﻤﺎﻴﺩ؟! ﺁﺭﻯ ﺍﻭ ﺤﺘﻤﹰﺎ ﻤﺘﺼﻑ ﺒﻪ ﺍﻴﻥ ﺼﻔﺕ ﺍﺴﺕ ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ ﺘﻭ ﮔﻭﺍﻫﻰ ﻤیﺩﻫﺩ ﻜﻪ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺤﺘﻤﹰﺎ ﺒﻪ ﺼﻔﺕ ﻗﻀﺎﻭﺕ ﺩﺭ ﺒﺎﺭﻩ ﻋﻤﻠﻜﺭﺩﻫﺎ ﻤﺘﺼﻑ ﺒﻭﺩﻩ‪ ،‬ﺤﺘﻤﹰﺎ ﻗﻴﺎﻤﺘﻰ ﺒﺭﭙﺎ ﻨﻤﻭﺩﻩ‪ ،‬ﺩﺭ ﺒﺎﺭﻩ ﺍﻋﻤﺎل‬
‫ﻻ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻀﺎﻴﺎﻯ ﺒﺯﺭﮔﻰ ﭽﻭﻥ "ﺭﺴﺘﺎﺨﻴﺯ"‪ ،‬ﺒﺭ ﺍﺸﻴﺎﻯ ﻤﻠﻤﻭﺱ ﻭ‬

‫ﺘﻭ ﻗﻀﺎﻭﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ .‬ﺩﺭ ﻗﺭﺁﻥ ﻤﻌﻤﻭ ﹰ‬
‫ﻨﻤﺎﻴﺎﻥ ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺍﻴﻨﺠﺎ ﺒﻁﻭﺭ ﺍﺴﺘﺜﻨﺎﺌﻰ ﻭ ﻴﮕﺎﻨﻪ ﻤﻭﺭﺩ‪ ،‬ﻨﺨﺴﺕ ﺒﺭ "ﻗﻴﺎﻤﺕ" ﻭ ﺴﭙﺱ ﺒﺭ "ﻨﻔﺱ ﻝﻭﺍﻤﻪ"‬
‫ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﺩﺭ ﻤﻭﺍﺭﺩ ﺩﻴﮕﺭ ﻫﻤﻭﺍﺭﻩ ﺠﻭﺍﺏ ﻗﺴﻡ ﻫﺎ ﺒﻌﺩ ﺍﺯ ﻗﺴﻡ ﻫﺎ ﻭ ﺍﻜﺜﺭﹰﺍ ﻤﺘﺼل ﺁﻥ ﺁﻤﺩﻩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺍﻴﻨﺠﺎ‬
‫ﺠﻭﺍﺒﻰ ﺭﺍ ﺩﺭ ﭙﺎﻴﺎﻥ ﻗﺴﻡ ﻫﺎ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪ .‬ﺒﺭﻋﻜﺱ "ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ" ﻜﻪ ﻁﺒﻕ ﺍﺴﻠﻭﺏ ﻗﺭﺁﻥ ﺒﺎﻴﺩ ﺠﻭﺍﺏ ﻗﺴﻡ ﻤىﺒﻭﺩ‪ ،‬ﺒﻪ‬
‫ﻋﻨﻭﺍﻥ "ﭙﺩﻴﺩﻩ ﻤﺴﻠﻡ" ﻭ ﺍﻨﻜﺎﺭ ﻨﺎﭙﺫﻴﺭ ﺫﻜﺭ ﺸﺩﻩ‪ ،‬ﻭ ﻗﺴﻡ ﺒﺭ " ﻨﻔﺱ ﻝﻭﺍﻤﻪ" ﻜﻪ ﺩﻝﻴﻠﻰ ﺒﺭﺍﻯ "ﺍﺜﺒﺎﺕ ﻗﻴﺎﻤﺕ" ﺍﺴﺕ‪ ،‬ﭙﺱ ﺍﺯ‬
‫ﺁﻥ ﺁﻤﺩﻩ ‪.‬‬

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‫ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺎ ﻗﺴﻡ ﺒﻪ "ﺭﻭﺯﻗﻴﺎﻤﺕ" ﻭ ﻗﺴﻡ ﺒﻪ "ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ" ﺁﻏﺎﺯ ﻤیﺸﻭﺩ‪ ،‬ﻭ ﻤﻭﻀﻭﻉ ﺍﺼﻠﻰ ﺒﺤﺙ ﺁﻥ‬
‫"ﻗﻴﺎﻤﺕ" ﺍﺴﺕ‪ .‬ﻤیﺩﺍﻨﻴﻡ ﻜﻪ "ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ" ﺩﺭ ﺍﻨﺴﺎﻥ‪ ،‬ﺩﻝﻴل ﻤﺤﻜﻡ ﻭ ﻗﻭﻯ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻴﺎﻤﺕ ﺍﺴﺕ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻤﻌﻨﻰ‪:‬‬
‫ﺍﮔﺭ ﺩﺭ ﺍﻨﺴﺎﻥ ﺍﻴﻥ ﻤﻠﻜﻪ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻜﻪ ﺩﺭ ﻫﺭﻜﺎﺭ ﺯﺸﺘﻰ ﻨﻔﺴﺵ ﺍﻭ ﺭﺍ ﺴﺭﺯﻨﺵ ﻤیﻜﻨﺩ‪ ،‬ﺩﺭﺒﺎﺭﻩ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺍﻭ ﺒﻪ‬
‫ﻗﻀﺎﻭﺕ ﻤﯽ ﻨﺸﻴﻨﺩ ﻭ ﻜﺎﺭﻫﺎﻯ ﺒﺩ ﺍﻭ ﺭﺍ ﺘﻘﺒﻴﺢ ﻨﻤﻭﺩﻩ‪ ،‬ﺍﻭ ﺭﺍ ﻤﻼﻤﺕ ﻤیﻜﻨﺩ‪ ،‬ﻤﮕﺭ ﺫﺍﺘﻴﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﻭ ﺍﻴﻥ‬
‫ﻤﻠﻜﻪ ﺭﺍ ﺩﺭ ﺍﻭ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺘﻪ‪ ،‬ﺨﻭﺩ ﺩﺍﺭﺍﻯ ﺍﻴﻥ ﺼﻔﺕ ﻨﺒﺎﺸﺩ ﻭ ﺍﻨﺴﺎﻥ ﺭﺍ ﺩﺭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺯﺸﺘﺵ ﺴﺭﺯﻨﺵ ﻨﻜﻨﺩ ﻭ‬
‫ﺩﺭ ﺒﺎﺭﻩ ﺍﻋﻤﺎل ﺍﻭ ﻗﻀﺎﻭﺕ ﻨﻨﻤﺎﻴﺩ؟! ﺁﺭﻯ ﺍﻭ ﺤﺘﻤﹰﺎ ﻤﺘﺼﻑ ﺒﻪ ﺍﻴﻥ ﺼﻔﺕ ﺍﺴﺕ ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ ﺘﻭ ﮔﻭﺍﻫﻰ ﻤیﺩﻫﺩ ﻜﻪ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺤﺘﻤﹰﺎ ﺒﻪ ﺼﻔﺕ ﻗﻀﺎﻭﺕ ﺩﺭ ﺒﺎﺭﻩ ﻋﻤﻠﻜﺭﺩﻫﺎ ﻤﺘﺼﻑ ﺒﻭﺩﻩ‪ ،‬ﺤﺘﻤﹰﺎ ﻗﻴﺎﻤﺘﻰ ﺒﺭﭙﺎ ﻨﻤﻭﺩﻩ‪ ،‬ﺩﺭ ﺒﺎﺭﻩ ﺍﻋﻤﺎل‬
‫ﻻ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻀﺎﻴﺎﻯ ﺒﺯﺭﮔﻰ ﭽﻭﻥ "ﺭﺴﺘﺎﺨﻴﺯ"‪ ،‬ﺒﺭ ﺍﺸﻴﺎﻯ ﻤﻠﻤﻭﺱ ﻭ‬

‫ﺘﻭ ﻗﻀﺎﻭﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ .‬ﺩﺭ ﻗﺭﺁﻥ ﻤﻌﻤﻭ ﹰ‬
‫ﻨﻤﺎﻴﺎﻥ ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺍﻴﻨﺠﺎ ﺒﻁﻭﺭ ﺍﺴﺘﺜﻨﺎﺌﻰ ﻭ ﻴﮕﺎﻨﻪ ﻤﻭﺭﺩ‪ ،‬ﻨﺨﺴﺕ ﺒﺭ "ﻗﻴﺎﻤﺕ" ﻭ ﺴﭙﺱ ﺒﺭ "ﻨﻔﺱ ﻝﻭﺍﻤﻪ"‬
‫ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﺩﺭ ﻤﻭﺍﺭﺩ ﺩﻴﮕﺭ ﻫﻤﻭﺍﺭﻩ ﺠﻭﺍﺏ ﻗﺴﻡ ﻫﺎ ﺒﻌﺩ ﺍﺯ ﻗﺴﻡ ﻫﺎ ﻭ ﺍﻜﺜﺭﹰﺍ ﻤﺘﺼل ﺁﻥ ﺁﻤﺩﻩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺍﻴﻨﺠﺎ‬
‫ﺠﻭﺍﺒﻰ ﺭﺍ ﺩﺭ ﭙﺎﻴﺎﻥ ﻗﺴﻡ ﻫﺎ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪ .‬ﺒﺭﻋﻜﺱ "ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ" ﻜﻪ ﻁﺒﻕ ﺍﺴﻠﻭﺏ ﻗﺭﺁﻥ ﺒﺎﻴﺩ ﺠﻭﺍﺏ ﻗﺴﻡ ﻤىﺒﻭﺩ‪ ،‬ﺒﻪ‬
‫ﻋﻨﻭﺍﻥ "ﭙﺩﻴﺩﻩ ﻤﺴﻠﻡ" ﻭ ﺍﻨﻜﺎﺭ ﻨﺎﭙﺫﻴﺭ ﺫﻜﺭ ﺸﺩﻩ‪ ،‬ﻭ ﻗﺴﻡ ﺒﺭ " ﻨﻔﺱ ﻝﻭﺍﻤﻪ" ﻜﻪ ﺩﻝﻴﻠﻰ ﺒﺭﺍﻯ "ﺍﺜﺒﺎﺕ ﻗﻴﺎﻤﺕ" ﺍﺴﺕ‪ ،‬ﭙﺱ ﺍﺯ‬
‫ﺁﻥ ﺁﻤﺩﻩ ‪.‬‬
‫ﺘﻌﺒﻴﺭ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﻨﻪ‪ ،‬ﺍﻨﻜﺎﺭ ﺘﻭ ﺍﺯ ﻗﻴﺎﻤﺕ ﻭﺍﻫﻰ ﻭ ﺒﻰ ﺒﻨﻴﺎﺩ ﺍﺴﺕ‪ ،‬ﺒﺭﭙﺎﻴﻰ ﺭﺴﺘﺎﺨﻴﺯ ﺍﻤﺭ ﻤﺴﻠﻡ ﺍﺴﺕ‪" ،‬ﻨﻔﺱ‬
‫ﻝﻭﺍﻤﻪ" ﺘﻭ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﺩ ﻜﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺭﭙﺎ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻭ ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﻜﻪ ﺩﺭ ﻭﺠﺩﺍﻥ ﺘﻭ ﻤﻠﻜﻪ ﺴﺭﺯﻨﺵ ﺩﺭ ﻜﺎﺭ‬
‫ﺯﺸﺕ ﺭﺍ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺘﻪ ﺤﺘﻤﹰﺎ ﺩﺭ ﻤﻭﺭﺩ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺘﻭ ﻗﻀﺎﻭﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ ،‬ﺁﻴﺎ ﺍﻨﺴﺎﻥ ﻤﻰ ﭙﻨﺩﺍﺭﺩ ﻜﻪ ﺍﺴﺘﺨﻭﺍﻥ‬
‫ﻫﺎﻯ ﭙﻭﺴﻴﺩﻩ ﺍﺵ ﻤﺠﺩﺩﹰﺍ ﻗﺎﺒل ﺠﻤﻊ ﺁﻭﺭﻯ ﻨﺒﻭﺩﻩ‪ ،‬ﻤﺎ ﻜﺎﻝﺒﺩ ﺍﻭ ﺭﺍ ﺠﻤﻊ ﻭﺠﻭﺭ ﻨﺨﻭﺍﻫﻴﻡ ﻜﺭﺩ ﻭ "ﺠﺎﻥ" ﺩﺭ ﺍﻭ ﻨﺨﻭﺍﻫﻴﻡ‬
‫ﺩﻤﻴﺩ؟! ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺨﺩﺍﻭﻨﺩ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﺒﺭ ﺤﻴﺎﺕ ﻤﺠﺩﺩ ﺍﻭ ﻗﺎﺩﺭ ﺍﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﻤﯽ ﺘﻭﺍﻨﺩ ﺴﺭ ﺍﻨﮕﺸﺘﺎﻥ ﺍﻭ ﺭﺍ ﻨﻴﺯ ﺒﺸﻜل ﻗﺒﻠﻰ‬
‫ﺍﺵ ﺩﺭﺁﺭﺩ‪ ،‬ﺍﻨﻜﺎﺭ ﺍﻭ ﺍﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺯ ﺠﻬل ﺍﻭ ﻨﺴﺒﺕ ﺒﻪ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﻤﺎﻴﻪ ﻨﮕﺭﻓﺘﻪ‪ ،‬ﺒﻠﻜﻪ ﻗﺼﺩ ﺍﺭﺘﻜﺎﺏ ﮔﻨﺎﻩ ﺩﺭ ﺁﻴﻨﺩﻩ‪،‬‬

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‫ﻼ ﺒﻪ‬
‫ﻋﺎﻤل ﺍﻨﻜﺎﺭ ﺍﻭ ﺍﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻭﺩﻩ‪ ،‬ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﺩﻻﻴل ﻜﺎﻓﻰ ﻭ ﻗﺎﻨﻊ ﻜﻨﻨﺩﻩ ﺩﺭ ﻤﻭﺭﺩ ﻗﻴﺎﻤﺕ ﺭﺍ ﻨﻴﺎﻓﺘﻪ‪ ،‬ﻭﻋﻘ ﹰ‬
‫ﺁﻥ ﻗﺎﻨﻊ ﻨﺸﺩﻩ‪ ،‬ﺒﻠﻜﻪ ﺩﻝﻴل ﺭﺴﺘﺎﺨﻴﺯ ﺩﺭ ﺨﻤﻴﺭﻩﺀ ﻭﺠﻭﺩ ﺍﻭ ﺠﺎ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﻭ ﻭﺠﺩﺍﻥ ﺍﻭ ﺒﺭ "ﻗﻴﺎﻤﺕ" ﮔﻭﺍﻫﻰ ﻤیﺩﻫﺩ‪،‬‬
‫ﻤﺸﻜل ﺍﻭ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ "ﻫﻭﺴﺴﺵ" ﺍﻭ ﺭﺍ ﻭﺍﻤﻴﺩﺍﺭﺩ ﺘﺎ ﺤﻜﻡ ﻭﺠﺩﺍﻨﺵ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﻨﺩ ﻭ ﺍﺯ ﻗﻴﺎﻤﺕ ﺍﻨﻜﺎﺭ ﻨﻤﺎﻴﺩ‪ ،‬ﻤﮕﺭ‬
‫ﻨﻤﯽ ﺒﻴﻨﻴﺩ ﻜﻪ ﺍﻭ ﻫﻤﻭﺍﺭﻩ ﻋﻠﯽ ﺍﻝﺭﻏﻡ ﺴﺭﺯﻨﺵ ﻭﺠﺩﺍﻥ ﺨﻭﺩ ﻤﺭﺘﻜﺏ ﮔﻨﺎﻩ ﻤىﺸﻭﺩ‪ ،‬ﻫﻭﺱ ﺒﺭ ﺍﻭ ﻏﻠﺒﻪ ﻜﺭﺩﻩ‪ ،‬ﻗﻀﺎﻭﺕ‬
‫ﻫﺎﻯ ﺍﻭ ﻫﻤﻭﺍﺭﻩ ﺍﺯ ﻫﻭﺱ ﺍﻭ ﻤﺎﻴﻪ ﻤﯽ ﮔﻴﺭﺩ‪ ،‬ﻨﻪ ﺒﻪ ﺤﻜﻡ ﻋﻘل ﺨﻭﺩ ﺘﻥ ﻤىﺩﻫﺩ ﻭ ﻨﻪ ﻗﻀﺎﻭﺕ ﻭﺠﺩﺍﻥ ﺨﻭﺩ ﺭﺍ ﻤﯽ‬
‫ﭙﺫﻴﺭﺩ‪ ،‬ﺍﻭ ﻓﻘﻁ ﻴﻙ ﺩﻝﻴل ﺒﺭﺍﻯ ﺍﻨﻜﺎﺭ ﺍﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺩﺍﺭﺩ‪ :‬ﭽﻪ ﺯﻤﺎﻨﻰ ﺒﺭﭙﺎ ﻤﯽ ﺸﻭﺩ؟ ﭽﺭﺍ ﺘﺎ ﺤﺎل ﺒﺭﭙﺎ ﻨﺸﺩ؟ ﺍﮔﺭ‬
‫ﻗﻴﺎﻤﺕ ﺤﻘﻴﻘﺘﻰ ﻤىﺩﺍﺸﺕ ﺒﺎﻴﺩ ﺘﺎ ﺤﺎل ﻭﺍﻗﻊ ﻤﯽ ﺸﺩ!! ﺒﻪ ﭽﻨﻴﻥ ﺍﻨﺴﺎﻨﻰ ﻜﻪ ﻨﻪ ﺨﻭﺩ ﺒﺭﺍﻯ ﺍﻨﻜﺎﺭ ﺩﻝﻴﻠﻰ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﺩﻻﻴل‬
‫ﺩﻴﮕﺭﻯ ﺭﺍ ﻤﯽ ﭙﺫﻴﺭﺩ‪ ،‬ﺒﻨﺩﻩ ﻫﻭﺱ ﺍﺴﺕ ﻭ ﺤﻜﻡ ﻋﻘل ﻭ ﻗﻀﺎﻭﺕ ﻭﺠﺩﺍﻥ ﺨﻭﺩ ﺭﺍ ﺍﻨﻜﺎﺭ ﻤیﻜﻨﺩ‪ ،‬ﻓﻘﻁ ﻴﻙ ﺠﻭﺍﺏ ﻤﯽ‬
‫ﺘﻭﺍﻥ ﮔﻔﺕ‪ :‬ﻤﻨﺘﻅﺭ ﺒﺎﺵ ﺘﺎ ﻗﻴﺎﻤﺕ ﺒﺭﭙﺎﺸﻭﺩ‪ ،‬ﻭ ﺼﺤﻨﻪ ﻫﺎﻯ ﻫﻭﻝﻨﺎﻙ ﺁﻨﺭﺍ ﺒﺎ ﭽﺸﻡ ﻫﺎﻯ ﺤﻴﺭﺍﻥ ﺨﻭﺩ ﺸﺎﻫﺩ ﺒﺎﺸﻰ‪،‬‬
‫ﺭﻭﺯﻴﻜﻪ ﺩﻴﺩﻩ ﻫﺎ ﻤﻀﻁﺭﺏ ﻭ ﺨﻴﺭﻩ ﺸﻭﻨﺩ‪ ،‬ﻤﺎﻩ ﺘﺎﺭﻴﻙ ﺸﻭﺩ‪ ،‬ﺨﻭﺭﺸﻴﺩ ﻭ ﻤﻬﺘﺎﺏ ﺒﻬﻡ ﺁﻴﻨﺩ ﻭ ﻴﻜﻰ ﺩﻴﮕﺭﻯ ﺭﺍ ﺠﺫﺏ‬
‫ﻜﻨﺩ‪ ،‬ﺁﻥ ﺭﻭﺯ ﺍﻨﺴﺎﻥ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﺁﻨﻜﻪ ﺍﺯ ﭙﺫﻴﺭﻓﺘﻥ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﻓﺭﺍﺭ ﻤیﻜﺭﺩ‪ ،‬ﺨﻭﺍﻫﺩ ﮔﻔﺕ‪ :‬ﻜﺠﺎﺴﺕ ﻤﻠﺠﺄﻯ‬
‫ﺒﺭﺍﻯ ﻓﺭﺍﺭ؟ ﺒﻪ ﻜﻰ ﭙﻨﺎﻩ ﺒﺭﻴﻡ؟! ﻭﻝﻰ ﭙﻨﺎﻫﮕﺎﻫﻰ ﻨﺨﻭﺍﻫﺩ ﻴﺎﻓﺕ‪ ،‬ﺠﺯ ﺍﻴﺴﺘﺎﺩﻥ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﺠﺎﻯ ﺩﻴﮕﺭﻯ ﺒﺭﺍﻯ‬
‫ﺍﻴﺴﺘﺎﺩﻥ ﻭﺠﻭﺩ ﻨﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ‪ ،‬ﺒﻬﺭﭽﻪ ﻤﺭﺘﻜﺏ ﺸﺩﻩ ﺒﻭﺩ ﻭ ﻴﺎ ﻋﺯﻡ ﺍﺭﺘﻜﺎﺏ ﺁﻨﺭﺍ ﺩﺍﺸﺕ ﻭﻝﻰ ﻓﺭﺼﺕ ﻨﻴﺎﻓﺘﻪ ﺒﻭﺩ‪،‬‬
‫ﻤﻁﻠﻊ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻴﻜﻰ ﻴﻜﻰ ﺩﺭ ﺒﺭﺍﺒﺭ ﺩﻴﺩﻩ ﻫﺎﻴﺵ ﻗﺭﺍﺭ ﺨﻭﺍﻫﺩ ﮔﺭﻓﺕ‪ ،‬ﺨﻭﺩﺵ ﻤﯽ ﺩﺍﻨﺩ ﻜﻪ ﭽﻪ ﺍﻋﻤﺎل ﺯﺸﺘﻰ ﺩﺭ‬
‫ﻅﺎﻫﺭ ﺩﺍﺸﺕ ﻭ ﭽﻪ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺒﺩﻯ ﺩﺭ ﺩل!! ﺒﻪ ﺤﺎل ﺨﻭﺩ ﺁﮔﺎﻩ ﺍﺴﺕ‪ ،‬ﻭ ﺍﺯ ﺍﺴﺭﺍﺭ ﺩل ﺨﻭﺩ ﻤﻁﻠﻊ‪ ،‬ﻫﺭﭽﻨﺩ ﺒﺭﺍﻯ‬
‫ﺘﻭﺠﻴﻪ ﺍﻋﻤﺎل ﺯﺸﺕ‪ ،‬ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺍﻓﻜﺎﺭ ﻭ ﻋﺯﺍﺌﻡ ﭙﻠﻴﺩ ﺨﻭﺩ‪ ،‬ﻋﺫﺭﻫﺎﻴﻰ ﺒﻴﺭﻭﻥ ﺩﻫﺩ‪ ،‬ﺍﻭ ﺨﻭﺩ ﻤیﺩﺍﻨﺩ ﻜﻪ ﭽﺭﺍ ﺭﺴﺘﺎﺨﻴﺯ‬
‫ﺭﺍ ﺘﻜﺫﻴﺏ ﻤﯽ ﻜﺭﺩ‪ ،‬ﻜﺩﺍﻡ ﻋﻤﻠﻰ ﻭ ﻜﺩﺍﻡ ﺍﺭﺍﺩﻩ ﺍﻯ ﺍﻭ ﺭﺍ ﺒﻪ ﺘﻜﺫﻴﺏ ﻗﻴﺎﻤﺕ ﻭ ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ ﺍﻋﻤﺎل ﻭﺍﺩﺍﺸﺘﻪ ﺒﻭﺩ‪.‬‬
‫ﺍﻴﻥ ﮔﺭﻭﻩ ﭙﻠﻴﺩ‪ ،‬ﺒﻴﺎﻨﺎﺕ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭ ﺒﺎﺭﻩ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﺩﻻﻴل ﻤﺤﻜﻤﻰ ﻜﻪ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺁﻥ ﺍﺭﺍﺌﻪ ﻤیﻜﺭﺩ‪ ،‬ﺒﻨﺎﺒﺭ ﺨﺒﺙ‬
‫ﺒﺎﻁﻨﻰ ﺨﻭﺩ ﺘﻜﺫﻴﺏ ﻤیﻜﺭﺩﻨﺩ‪ ،‬ﺩﺭ ﻤﻘﺎﺒل ﺁﻨﺎﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﭽﻨﺎﻥ ﺒﻭﺩ ﻜﻪ ﺒﺎ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﺍﺯ ﻓﺭﺸﺘﻪ ﻭﺤﻰ‪ ،‬ﺒﺎ ﻋﺠﻠﻪ ﻭ‬
‫ﺸﺘﺎﺏ ﻤﯽ ﺨﻭﺍﺴﺕ ﻫﺭﭽﻪ ﺯﻭﺩﺘﺭ ﺁﻨﺭﺍ ﺤﻔﻅ ﻜﻨﺩ‪ ،‬ﻭ ﺒﺯﻭﺩﻯ ﺁﻨﺭﺍ ﺒﻪ ﻤﺭﺩﻡ ﺒﺭﺴﺎﻨﺩ‪ ،‬ﺸﻨﻴﺩﻥ ﺁﻴﺎﺕ ﺠﺫﺍﺏ ﻗﺭﺁﻥ ﻭ‬
‫ﺍﺴﺘﺩﻻل ﻗﻭﻯ ﻭ ﻗﺎﻨﻊ ﻜﻨﻨﺩﻩ ﺍﺵ ﭽﻨﺎﻥ ﺍﻭ ﺭﺍ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﻤیﮕﺭﻓﺕ‪ ،‬ﺒﻪ ﻭﺠﺩ ﻤﻰ ﺁﻭﺭﺩ ﻭ ﺒﻪ ﻋﺠﻠﻪ ﻭﺍﻤﻴﺩﺍﺸﺕ ﻜﻪ ﻗﺒل‬
‫ﺍﺯ ﺍﺘﻤﺎﻡ ﭙﻴﻙ ﻭﺤﻰ ﺁﻨﺭﺍ ﺘﻜﺭﺍﺭ ﻤﯽ ﻜﺭﺩ‪ ،‬ﺘﺎ ﺨﻭﺏ ﺒﻪ ﺨﺎﻁﺭ ﺒﺴﭙﺎﺭﺩ ﻭ ﻫﻴﭻ ﻗﺴﻤﺕ ﺁﻨﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻨﻜﻨﺩ‪ ،‬ﺸﺘﺎﺏ ﻭ‬

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‫ﻋﺠﻠﻪ ﺍﻭ ﺩﺭ ﻓﺭﺍﮔﺭﻓﺘﻥ ﻭﺤﻰ ﭽﻨﺎﻥ ﺒﻭﺩ ﻜﻪ ﺒﺎﻵﺨﺭﻩ ﺨﺩﺍﻯ ﺤﻜﻴﻡ ﺒﻪ ﺍﻭ ﺩﺴﺘﻭﺭ ﺩﺍﺩ ﻜﻪ ﺍﻴﻥ ﻜﺎﺭ ﺭﺍ ﻨﻜﻨﺩ‪ ،‬ﺘﺸﻭﻴﺸﻰ ﺍﺯ‬
‫ﻨﺎﺤﻴﻪ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻥ ﻭﺤﻰ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﻀﺎﻤﻥ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭ ﺤﺎﻓﻅﻪ ﺍﺕ ﺠﻤﻊ ﻜﻨﺩ‪ ،‬ﻭ‬
‫ﺒﺯﺒﺎﻨﺕ ﺠﺎﺭﻯ ﺴﺎﺯﺩ‪ ،‬ﻨﻪ ﺩﺭ ﺤﻔﻅ ﻤﺸﻜﻠﯽ ﺨﻭﺍﻫﻰ ﺩﺍﺸﺕ ﻭ ﻨﻪ ﺩﺭ ﺒﻴﺎﻨﺵ‪ ،‬ﺩﺭ ﺍﺜﻨﺎﺀ ﺸﻨﻴﺩﻥ ﻭﺤﻰ‪ ،‬ﺁﻨﺭﺍ ﺘﻜﺭﺍﺭ ﻤﻜﻥ ﻭ‬
‫ﻋﺠﻠﻪ ﺍﻯ ﺒﺨﺭﺝ ﻤﺩﻩ‪ ،‬ﺁﻨﺭﺍ ﺒﺎ ﺩﻗﺕ ﺒﺸﻨﻭ‪ ،‬ﺤﻔﻅ ﻭ ﺒﻴﺎﻨﺵ ﺒﻌﻬﺩﻩ ﻤﺎﺴﺕ‪ ،‬ﭽﻪ ﺘﻔﺎﻭﺕ ﮊﺭﻓﻰ ﻤﻴﺎﻥ ﺍﻴﻥ ﺩﻭ ﻨﻤﻭﻨﻪ‬
‫ﺸﺨﺼﻴﺕ ﺍﻨﺴﺎﻨﻰ!! ﻴﻜﯽ ﺤﻘﻴﻘﺕ ﺭﺍ ﺘﻜﺫﻴﺏ ﻤﯽ ﻜﻨﺩ‪ ،‬ﻨﻪ ﺒﺴﺒﺏ ﺍﻴﻨﻜﻪ ﺩﻝﻴﻠﻰ ﺒﺭﺍﻯ ﺁﻥ ﻨﺩﺍﺭﺩ‪ ،‬ﺒﻠﻜﻪ ﺒﺴﺒﺏ "ﺍﺭﺍﺩﻩ ﮔﻨﺎﻩ"‪،‬‬
‫ﻋﻤﺩﹰﺍ ﻭ ﺁﮔﺎﻫﺎﻨﻪ ﺘﻜﺫﻴﺏ ﻤىﻜﻨﺩ‪ ،‬ﺩﻴﮕﺭﻯ ﭽﻨﺎﻥ ﺘﺸﻨﻪ ﺤﻘﻴﻘﺕ ﻜﻪ ﺩﺭ ﻓﺭﺍﮔﺭﻓﺘﻥ ﺁﻥ ﻋﺠﻠﻪ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻨﺵ‬
‫ﺒﻴﻡ ‪.‬‬
‫ﻫﺭ ﺩﻝﻴﻠﯽ ﻜﻪ ﺒﺭﺍﻯ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺘﺭﺍﺸﻨﺩ ﺒﯽ ﺒﻨﻴﺎﺩ ﻭ ﻭﺍﻫﻰ ﺍﺴﺕ‪ ،‬ﺍﻴﻥ ﺍﻨﻜﺎﺭ ﻓﻘﻁ ﻴﻙ ﺍﻨﮕﻴﺯﻩ ﺩﺍﺭﺩ‪ :‬ﺩﻨﻴﺎ ﺭﺍ‬
‫ﺒﺭﮔﺯﻴﺩﻩ ﺍﻨﺩ‪ ،‬ﺩل ﺒﻪ ﺩﻨﻴﺎ ﺒﺴﺘﻪ ﺍﻨﺩ‪ ،‬ﻭ ﺁﺨﺭﺕ ﺭﺍ ﺒﺭﺍﻯ ﺁﻥ ﻋﻤﺩﹰﺍ ﺘﺭﻙ ﮔﻔﺘﻪ ﺍﻨﺩ‪ ،‬ﭙﺱ ﻨﺒﻭﺩ ﺩﻻﻴل ﺒﺎﻋﺙ ﺍﻨﻜﺎﺭ ﺁﻨﺎﻥ‬
‫ﻨﺒﻭﺩﻩ‪ ،‬ﺒﻠﻜﻪ ﺩﻨﻴﺎﭙﺭﺴﺘﻰ ﻭ ﺘﺭﻙ ﻋﻤﺩﻯ ﺁﺨﺭﺕ ﻤﻭﺠﺏ ﺍﺼﻠﻰ ﺍﻴﻥ ﺘﻜﺫﻴﺏ ﻭ ﺍﻨﻜﺎﺭ ﺒﻭﺩﻩ‪.‬‬
‫ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺒﺭﺨﻰ ﺍﺯ ﺭﻭﻯ ﻫﺎ ﺒﺸﺎﺵ ﺒﺎﺸﻨﺩ‪ ،‬ﻨﺎﻅﺭ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ‪ ،‬ﻭ ﺒﺭﺨﻰ ﺍﺯ ﭽﻬﺭﻩ ﻫﺎ ﺩﺭﻫﻡ ﻜﺸﻴﺩﻩ‬
‫ﻭ ﻋﺒﻭﺱ ﻭﻤﻨﺘﻅﺭ ﻋﺫﺍﺏ ﻜﻤﺭﺸﻜﻥ‪ .‬ﮔﻤﺎﻥ ﻤﻜﻨﻴﺩ ﻜﻪ ﺩﻨﻴﺎ ﻨﺯﺩﻴﻙ ﺍﺴﺕ ﻭ ﺩﺭ ﺩﺴﺘﺭﺱ ﺸﻤﺎ‪ ،‬ﻭ ﺁﺨﺭﺕ ﺩﻭﺭﺘﺭ ﺍﺴﺕ ﻭ‬
‫ﻤﻴﺎﻥ ﺸﻤﺎ ﻭ ﺁﺨﺭﺕ ﻓﺎﺼﻠﻪ ﺍﻯ‪ ،‬ﻨﻪ‪ ،‬ﻫﻤﻴﻨﻜﻪ ﺠﺎﻥ ﺒﻪ ﮔﻠﻭﮔﺎﻩ ﺒﺭﺴﺩ‪ ،‬ﻭ ﺍﺯ ﻫﺭ ﺴﻭﻴﻰ ﻓﺭﻴﺎﺩ ﺒﻠﻨﺩ ﺸﻭﺩ ﻜﻪ‪ :‬ﻜﻰ ﻤﯽ‬
‫ﺘﻭﺍﻨﺩ ﻁﺒﻴﺏ ﺍﻭ ﺒﺎﺸﺩ ﻭ ﺍﺯ ﻤﺭﮒ ﻨﺠﺎﺘﺵ ﺩﻫﺩ؟ ﻭﻝﻰ ﺠﻭﺍﺒﻰ ﻨﺸﻨﻭﻨﺩ‪ ،‬ﻭ ﻜﺴﻰ ﺭﺍ ﻤﺠﺎل ﻭ ﺘﻭﺍﻥ ﺁﻥ ﻨﺒﺎﺸﺩﻜﻪ ﺍﻭ ﺭﺍ ﺍﺯ‬
‫ﺒﻴﻤﺎﺭﻯ ﻨﺯﻉ ﺸﻔﺎ ﺒﺨﺸﺩ ﻭ ﻤﺭﮔﺵ ﺭﺍ ﺒﻪ ﺘﺄﺨﻴﺭ ﺒﻴﻨﺩﺍﺯﺩ‪ ،‬ﮔﻤﺎﻥ ﻜﻨﺩ ﻜﻪ ﺩﻴﮕﺭ ﺯﻤﺎﻥ ﻓﺭﺍﻕ ﺍﺴﺕ؛ ﺒﺎﻴﺩ ﺍﺯ ﻫﻤﻪ ﺒﺭﻴﺩﻩ ﻭ‬
‫ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺭﻭﺩ‪ ،‬ﺴﺎﻕ ﭙﺎ ﻫﺎ ﺍﺯ ﺸﺩﺕ ﺩﺭﺩ ﺒﻬﻡ ﺒﭙﻴﭽﺩ ﻭ ﺴﻔﺭﺵ ﺒﺴﻭﻯ ﺨﺩﺍ ﺁﻏﺎﺯ ﺸﻭﺩ‪ ،‬ﻤﺭﮒ ﺘﻭ ﺩﺭﻴﭽﻪ ﺍﻯ ﺍﺴﺕ‬
‫ﺒﺴﻭﻯ ﺁﺨﺭﺕ‪ ،‬ﭽﺭﺍ ﺁﻨﺭﺍ ﺩﻴﺭ ﭙﻨﺩﺍﺸﺘﻪ ﻭ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻩ ﺍﻯ ﻭ ﺩﻨﻴﺎ ﺭﺍ ﻨﺯﺩﻴﻙ ﭙﻨﺩﺍﺸﺘﻪ ﻭ ﺒﻪ ﺁﻥ ﭽﺴﭙﻴﺩﻩ ﺍﻯ؟ ﻭﻝﻰ ﺒﺎ‬
‫ﻫﻤﻪﺀ ﺍﻴﻨﻬﺎ ﻨﻪ ﺁﺨﺭﺕ ﺭﺍ ﺘﺼﺩﻴﻕ ﻜﺭﺩ ﻭ ﻨﻪ ﻨﻤﺎﺯ ﺒﺭﭙﺎ ﺩﺍﺸﺕ‪ ،‬ﺒﺭﻋﻜﺱ ﺘﻜﺫﻴﺏ ﻜﺭﺩ ﻭ ﺭﻭ ﺒﺭﺘﺎﻓﺕ‪ ،‬ﻭ ﺒﺎ ﻏﺭﻭﺭ ﻭ‬
‫ﺘﻜﺒﺭ ﺒﺴﻭﻯ ﺨﺎﻨﻭﺍﺩﻩ ﺍﺵ ﺭﻓﺕ‪ ،‬ﻭﺍﻯ ﻭﺍﻯ ﺒﺭﺘﻭ ﻭ ﺤﺎﻝﺘﻰ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ ﺍﺨﺘﻴﺎﺭ ﻜﺭﺩﻩ ﺍﻯ‪ ،‬ﻭﺍﻯ ﻭﺍﻯ ﺒﺭﺘﻭ ﻭ ﺤﺎﻝﺘﻰ ﻜﻪ‬
‫ﺩﺭ ﺁﺨﺭﺕ ﺨﻭﺍﻫﻰ ﺩﺍﺸﺕ!! ﺁﻴﺎ ﺍﻴﻥ ﺍﻨﺴﺎﻥ ﻤﯽ ﭙﻨﺩﺍﺭﺩ ﻜﻪ ﺒﻴﻬﻭﺩﻩ ﻭ ﻤﻬﻤل ﮔﺫﺍﺸﺘﻪ ﺨﻭﺍﻫﺩ ﺸﺩ؟ ﺁﻴﺎ ﮔﻤﺎﻥ ﻤﯽ ﻜﻨﺩ ﻜﻪ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﻭ ﺭﺍ ﺨﻭﺍﻫﺩ ﮔﺫﺍﺸﺕ ﻜﻪ ﺒﻤﻴﺭﺩ‪ ،‬ﺍﺴﺘﺨﻭﺍﻨﻬﺎﻴﺵ ﺒﭙﻭﺴﺩ‪ ،‬ﻭ ﺩﺭ ﺯﻤﻴﻥ ﺘﺠﺯﻴﻪ ﺸﻭﺩ‪ ،‬ﺍﻋﺘﻨﺎﺌﻰ ﺒﻪ‬
‫ﺍﺴﺘﺨﻭﺍﻨﻬﺎﻯ ﭙﻭﺴﻴﺩﻩ ﺍﺵ ﻨﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻭ ﺒﺭﺍﻯ ﺤﺴﺎﺏ ﻭ ﻜﺘﺎﺏ ﺍﻭ ﺭﺍ ﺍﺯ ﮔﻭﺭﺵ ﺒﺭﻨﺨﻭﺍﻫﺩ ﺍﻨﮕﻴﺨﺕ ﻭ ﺩﻭﺒﺎﺭﻩ ﺯﻨﺩﻩ‬

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‫ﻨﺨﻭﺍﻫﺩ ﻜﺭﺩ؟ ﺁﻴﺎ ﭽﻨﻴﻥ ﻜﺎﺭﻯ ﺒﺭﺍﻴﺵ ﺩﺸﻭﺍﺭ ﻭ ﻤﺴﺘﺤﻴل ﺠﻠﻭﻩ ﻤىﻜﻨﺩ؟ ﻴﺎ ﺨﺩﺍ ﺭﺍ ﺍﺯ ﺁﻥ ﻋﺎﺠﺯ ﻤىﺸﻤﺎﺭﺩ؟ ﻤﮕﺭ ﺍﻭ‬
‫ﻨﻁﻔﻪ ﺤﻘﻴﺭﻯ ﻜﻪ ﺩﺭ ﺭﺤﻡ ﺭﻴﺨﺘﻪ ﻤﯽ ﺸﻭﺩ ﻨﺒﻭﺩ؟! ﻤﮕﺭ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻩ ﻜﻪ ﺯﻤﺎﻨﻰ ﻝﺨﺘﻪﺀ ﺨﻭﻨﻰ ﺒﻴﺵ ﻨﺒﻭﺩ؟! ﻤﮕﺭ‬
‫ﻤﺘﻭﺠﻪ ﻨﻴﺴﺕ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺍﻭ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﻭ ﺩﺭﺴﺕ ﻭ ﻤﻭﺯﻭﻥ ﺒﺎﺭ ﺁﻭﺭﺩﻩ؟! ﻭ ﺍﻭ ﺍﺯ ﺍﻴﻥ ﻨﻁﻔﻪ ﺤﻘﻴﺭ‪ ،‬ﺩﻭ ﺯﻭﺝ "ﻨﺭ" ﻭ‬
‫"ﻤﺎﺩﻩ" ﺩﺭﺴﺕ ﻜﺭﺩ؟! ﺁﻴﺎ ﺁﻓﺭﻴﺩﮔﺎﺭ ﻨﺨﺴﺘﻴﻥ ﺍﻭ ﺫﺍﺘﻴﻜﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺨﺎﻙ‪ ،‬ﺴﭙﺱ ﻨﻁﻔﻪ‪ ،‬ﺴﭙﺱ ﻋﻠﻘﻪ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﻨﻤﯽ ﺘﻭﺍﻨﺩ‬
‫ﻤﺭﺩﻩ ﻫﺎ ﺭﺍ ﺯﻨﺩﻩ ﻜﻨﺩ‪ ،‬ﺩﺭ ﺍﺠﺴﺎﺩ ﻤﺭﺩﻩ ﺩﻭﺒﺎﺭﻩ ﺠﺎﻥ ﺒﺩﻤﺩ؟! ﻋﻘل ﮔﻭﺍﻫﻰ ﻤىﺩﻫﺩ ﻜﻪ ﭽﻨﻴﻥ ﻜﺎﺭﻯ ﺴﻬل ﺘﺭ ﻭ ﺁﺴﺎﻨﺘﺭ‬
‫ﺍﺯ ﺨﻠﻘﺕ ﻨﺨﺴﺘﻴﻥ ﺍﺴﺕ‪.‬‬
‫ ا ا ا‬
‫‪1‬ـ ﻧﻪ‪ ،‬ﺑﺮﻭﺯ ﻗﻴﺎﻣﺖ ﻗﺴﻢ ‪.‬‬ ‫@ ُأ‪ِ ْ)َِ ُ ِْM‬م ا‪* ِKََِ!ْG‬‬
‫َ‬
‫‪2‬ـ ﻭ ﻧﻪ‪ ،‬ﺑﻪ ﻧﻔﺲ ﻣﻼﻣﺘﮕﺮ ﻗﺴﻢ ‪.‬‬ ‫‪ N‬ا‪?)?FG‬اَ‪ِK‬‬

‫@ ُأ‪ِ ْO?Gِ ُ ِْM‬‬
‫َو َ‬
‫*‬
‫‪3‬ـ ﺁﻳﺎ ﺁﺩﻣﻰ ﻣىﭙﻨﺪﺍﺭﺩ ﻛﻪ ﻫﺮﮔﺰ ﲨﻊ ﻧﻜﻨﻴﻢ‬
‫ا*‪I‬ا<‪s$‬؟‬ ‫ن َأ‪6?G‬‬
‫‪ Q‬ا‪ُ َ%ِP‬‬
‫َأَ‪ُ َْR‬‬
‫‪Sَ َ ْT?%‬‬
‫‪4‬ـ ﭼﺮﺍ ﻧﻪ‪ ،‬ﺗﻮﺍﻧﺎﺋﻴﻢ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﺮﺍﺑﺮ ﻛﻨﻴﻢ ﻧﻮﻙ‬ ‫‪* ََُUِ9‬‬
‫ﺍﻧﮕﺸﺘﻬﺎﻳﺶ‪.‬‬
‫ﻱ‬
‫ﺴﻮ‪ ‬‬
‫‪‬ﺑﻠﹶﻰ ﻗﹶﺎ ِﺩﺭِﻳ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ﻧ‪ ‬‬
‫‪5‬ـ ﻧﻪ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﻗﺼـﺪ ﮔﻨﺎﻩ ﺩﺍﺭﺩ ﺩﺭ‬ ‫‪‬ﺑﻨ‪‬ﺎ‪‬ﻧ ‪‬ﻪ *‬
‫ﭘﻴﺸﮕﺎﻫﺶ ‪.‬‬
‫ن ‪َ ُTْOَِG‬‬
‫َ‪ ُ ُِ ْV‬ا‪ُ َ%ِP‬‬
‫َأََُ *‬
‫‪6‬ـ ﻣىﭙﺮﺳﺪ‪ :‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﻰ ﺑﺎﺷﺪ؟‬
‫ﺴﹶﺄ ﹸﻝ ﹶﺃﻳ‪‬ﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ *‬
‫‪‬ﻳ ‪‬‬
‫‪1‬ـ‪ :2‬ﺩﺭ ﺩﻭ ﻗﺴﻡ ﺍﻴﻥ ﺁﻴﺎﺕ‪ ،‬ﺤﺎﻝﺕ ﺍﺴﺘﺜﻨﺎﻴﻰ ﺭﺍ ﻤﺸﺎﻫﺩﻩ ﻤﯽ ﻜﻨﻴﻡ‪ ،‬ﻏﻴﺭ ﺍﺯ ﺤﺎﻝﺕ ﺒﻘﻴﻪﺀ ﻗﺴﻡ ﻫﺎ ﺩﺭ ﻗﺭﺁﻥ‪،‬‬
‫ﺩﺭ ﺒﻘﻴﻪ ﻤﻭﺍﺭﺩ ﻤﻌﻤﻭل ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻨﺨﺴﺕ ﺒﺭ ﺍﺸﻴﺎﻯ ﻤﻠﻤﻭﺱ ﻭ ﻤﺸﻬﻭﺩ ﻗﺴﻡ ﻴﺎﺩ ﻤىﺸﻭﺩ‪ ،‬ﺴﭙﺱ ﺠﻭﺍﺏ ﻗﺴﻡ ﻫﺎ‬
‫ﺒﻌﻨﻭﺍﻥ ﺍﺩﻋﺎﻯ ﻤﺴﻠﻡ ﻭ ﺍﻨﻜﺎﺭ ﻨﺎﭙﺫﻴﺭﻯ ﺫﻜﺭ ﻤﯽ ﺸﻭﺩ ﻜﻪ ﻗﺴﻡ ﻫﺎ ﺒﺭ ﺤﻘﺎﻨﻴﺕ ﺁﻥ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﻨﺩ‪ ،‬ﻁﺒﻕ ﺍﺴﻠﻭﺏ‬
‫ﻗﺭﺁﻥ‪ ،‬ﺩﺭ ﺍﻴﻨﺠﺎ ﻨﺨﺴﺕ ﺒﺎﻴﺩ ﺒﻪ "ﻨﻔﺱ ﻝﻭﺍﻤﻪ" ﻗﺴﻡ ﻴﺎﺩ ﻤﯽ ﺸﺩ‪ ،‬ﺴﭙﺱ ﺒﺭﭙﺎﻴﻰ ﺭﻭﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻌﻨﻭﺍﻥ ﺠﻭﺍﺏ ﺍﻴﻥ ﻗﺴﻡ‬
‫ﻤﯽ ﺁﻤﺩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺍﻴﻨﺠﺎ "ﻴﻭﻡ ﺍﻝﻘﻴﻤﻪ" ﺒﻪ ﻋﻨﻭﺍﻥ ﭙﺩﻴﺩﻩ ﺍﻯ ﺫﻜﺭ ﺸﺩﻩ ﻜﻪ ﺒﺎﻴﺩ ﻫﺭ ﻤﺨﺎﻁﺏ ﻗﺭﺁﻥ‪ ،‬ﻨﺴﺒﺕ ﺒﻪ ﺁﻥ ﺘﺭﺩﻴﺩﻯ‬

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‫ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻨﺯﺩ ﻓﺭﺩ ﻓﺭﺩ ﺒﺎﻴﺩ ﺤﻘﻴﻘﺕ ﻤﺴﻠﻡ ﻭ ﺍﻨﻜﺎﺭ ﻨﺎﭙﺫﻴﺭ ﺒﺎﺸﺩ‪ .‬ﺴﭙﺱ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻴﺎﻤﺕ ﺒﻪ "ﻨﻔﺱ ﻝﻭﺍﻤﻪ" ﺴﻭﮔﻨﺩ‬
‫ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﻨﻔﺱ ﻝﻭﺍﻤﻪ ﺍﻨﺴﺎﻥ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﺩ ﻜﻪ "ﻗﻴﺎﻤﺕ" ﺒﺭﭙﺎ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﭽﻭﻥ ﻤﯽ ﺩﺍﻨﻴﻡ ﻜﻪ "ﻨﻔﺱ ﻝﻭﺍﻤﺔ" ﺍﻨﺴﺎﻥ ﺒﺭ‬
‫ﻭﺠﻭﺩ ﻗﻴﺎﻤﺕ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺸﺭﺡ‪ :‬ﺩﺭ ﺍﻨﺴﺎﻥ ﻤﻠﻜﻪ ﻴﻰ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻜﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﻜﺎﺭﻫﺎﻯ ﺯﺸﺕ ﺴﺭﺯﻨﺵ‬
‫ﻤﯽ ﻜﻨﺩ‪ ،‬ﻤﺎ ﺍﻴﻥ "ﻤﻠﻜﻪ" ﺭﺍ "ﻭﺠﺩﺍﻥ" ﻤىﺨﻭﺍﻨﻴﻡ‪ ،‬ﻜﺎﺭﻫﺎﻯ ﺯﺸﺕ ﺍﻨﺴﺎﻥ ﺭﺍ ﺘﻘﺒﻴﺢ ﻤﯽ ﻜﻨﺩ‪ ،‬ﻭ ﺒﻪ ﺴﺭﺯﻨﺵ ﺍﻨﺴﺎﻥ‬
‫ﮔﻨﻬﮕﺎﺭ ﻤﯽ ﭙﺭﺩﺍﺯﺩ‪ .‬ﻭﺠﺩﺍﻥ ﺁﺩﻤﻰ ﺍﺴﺘﻌﺩﺍﺩ ﻜﺴﺒﯽ ﻨﻴﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﺩﺭ ﻓﻁﺭﺕ ﻭ ﺴﺭﺸﺕ ﺍﻭ ﭽﻭﻥ ﻭﺩﻴﻌﻪ ﺍﻯ ﺠﺎﮔﺫﺍﺸﺘﻪ‬
‫ﺸﺩﻩ‪ ،‬ﺩﺭ ﺍﻨﺴﺎﻥ ﺨﻭﺏ ﻭ ﺒﺩ‪ ،‬ﺼﺎﻝﺢ ﻭ ﻁﺎﻝﺢ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺍﻴﻥ ﻤﺤﺎﻜﻤﻪ ﻭﺠﺩﺍﻨﻰ ﺩﺭ ﻫﺭﻜﺴﻰ ﻫﻤﻭﺍﺭﻩ ﻓﻌﺎل ﺍﺴﺕ‪ ،‬ﻨﻪ‬
‫ﺘﻨﻬﺎ ﺒﻪ ﻗﻀﺎﻭﺕ ﻤﯽ ﭙﺭﺩﺍﺯﺩ‪ ،‬ﺒﻠﻜﻪ ﻤﺠﺎﺯﺍﺕ ﻤیﻜﻨﺩ‪ ،‬ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﮔﺎﻫﻰ ﻤﺠﺭﻡ ﻭ ﺨﻁﺎﻜﺎﺭ‪ ،‬ﺴﻴﻠﻰ ﺒﺭ ﺭﻭﻯ ﺨﻭﺩ ﻤﯽ‬
‫ﻜﻭﺒﺩ‪ ،‬ﮔﺎﻫﻰ ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﺍﺯ ﻋﺫﺍﺏ ﻭﺠﺩﺍﻥ ﺭﻫﺎﻴﻰ ﻴﺎﺒﺩ ﺒﻪ ﻤﺤﻜﻤﻪ ﺭﺠﻭﻉ ﻨﻤﻭﺩﻩ ﺒﻪ ﺠﺭﻡ ﺨﻭﺩ ﺍﻋﺘﺭﺍﻑ ﻤﯽ ﻜﻨﺩ‪ ،‬ﮔﺎﻫﻰ‬
‫ﺨﻭﺩ ﺭﺍ ﺸﺎﻴﺴﺘﻪ ﻤﺭﮒ ﺸﻤﺭﺩﻩ ﺒﻪ ﺨﻭﺩ ﻜﺸﻰ ﻤﺒﺎﺩﺭﺕ ﻤىﻭﺭﺯﺩ‪.‬‬
‫ﻜﺴﻴﻜﻪ ﺍﻨﺴﺎﻨﺭﺍ ﺁﻓﺭﻴﺩﻩ ﻭ ﺩﺭ ﺍﻭ "ﻤﻠﻜﻪ ﻭﺠﺩﺍﻥ" ﺭﺍ ﺠﺎﮔﺫﺍﺸﺘﻪ ﻭ "ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ" ﺒﻪ ﺍﻭ ﻋﻁﺎ ﻜﺭﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﭽﻨﺎﻥ‬
‫ﺒﺎﺭ ﺁﻭﺭﺩﻩ ﻜﻪ ﻭﺠﺩﺍﻨﺵ ﺩﺭ ﻤﻭﺭﺩ ﻫﺭﻜﺎﺭ ﺯﺸﺘﻰ ﻗﻀﺎﻭﺕ ﻨﻤﻭﺩﻩ ﺒﻪ ﺴﺭﺯﻨﺸﺵ ﺒﭙﺭﺩﺍﺯﺩ‪ ،‬ﺨﻭﺩ ﺒﻪ ﺍﻴﻥ ﺼﻔﺕ ﻤﺘﺼﻑ‬
‫ﺒﻭﺩﻩ‪ ،‬ﺤﺘﻤﹰﺎ ﺩﺭ ﻤﻭﺭﺩ ﻋﻤﻠﻜﺭﺩ ﻫﺎﻯ ﺍﻨﺴﺎﻥ ﻤﺤﻜﻤﻪ ﻴﻰ ﺩﺍﻴﺭ ﻨﻤﻭﺩﻩ‪ ،‬ﻗﻀﺎﻭﺕ ﻤﯽ ﻜﻨﺩ‪ ،‬ﻫﺭ "ﺼﻔﺕ ﻨﻴﻙ" ﺩﺭ ﻤﺨﻠﻭﻕ ﻭ‬
‫ﻤﺼﻨﻭﻉ‪ ،‬ﺒﺭ ﻭﺠﻭﺩ ﺍﻴﻥ ﺼﻔﺕ ﺩﺭ ﺼﺎﻨﻊ ﻭ ﺨﺎﻝﻘﺵ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﺩ‪" .‬ﻤﺤﻜﻤﻪ ﻭﺠﺩﺍﻥ" ﺘﻭ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﺩ ﻜﻪ ﻤﺤﻜﻤﻪ‬
‫ﺍﻝﻬﻰ ﻨﻴﺯ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﻨﻔﺱ ﻤﻼﻤﺘﮕﺭ ﺘﻭ ﺸﻬﺎﺩﺕ ﻤﯽ ﺩﻫﺩ ﻜﻪ "ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ" ﺤﺘﻤﹰﺎ ﺒﺭﭙﺎ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﺁﻓﺭﻴﺩﮔﺎﺭﻯ ﻜﻪ‬
‫"ﻭﺠﺩﺍﻥ ﺘﻭ" ﻭﺩﻴﻌﻪﺀ ﺍﻭﺴﺕ‪ ،‬ﺤﺘﻤﹰﺎ ﺩﺭ ﻤﻭﺭﺩ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺘﻭ ﻗﻀﺎﻭﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪.‬‬
‫‪3‬ـ‪ :4‬ﺁﻴﺎ ﺍﻨﺴﺎﻨﻰ ﻜﻪ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺴﺕ ﭽﻨﺎﻥ ﻤﯽ ﭙﻨﺩﺍﺭﺩ ﻜﻪ ﺍﺴﺘﺨﻭﺍﻥ ﻫﺎﻯ ﭙﻭﺴﻴﺩﻩﺀ ﺍﻭ ﻫﺭﮔﺯ ﺠﻤﻊ‬
‫ﻨﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻜﺴﻰ ﺍﻭ ﺭﺍ ﺩﻭﺒﺎﺭﻩ ﺯﻨﺩﻩ ﻨﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻭ ﺩﺭ ﻜﺎﻝﺒﺩ ﺘﺠﺯﻴﻪ ﺸﺩﻩﺀ ﺍﻭ ﺠﺎﻥ ﻨﺨﻭﺍﻫﺩ ﺩﻤﻴﺩ؟! ﺁﻴﺎ ﺯﻨﺩﮔﻰ ﺒﻌﺩ‬
‫ﺍﺯ ﻤﺭﮒ ﺭﺍ ﻤﺴﺘﺤﻴل ﻤﯽ ﺸﻤﺎﺭﺩ؟ ﺁﻴﺎ ﺩﻤﻴﺩﻥ ﺠﺎﻥ ﺩﺭ ﺍﺴﺘﺨﻭﺍﻥ ﻫﺎﻯ ﭙﻭﺴﻴﺩﻩ ﺒﺭﺍﻴﺵ ﻤﺤﺎل ﻭ ﻨﺎﻤﻤﻜﻥ ﺠﻠﻭﻩ ﻤﯽ ﻜﻨﺩ؟‬
‫ﺒﺩﺍﻨﺩ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﻨﻪ ﺘﻨﻬﺎ ﻗﺎﺩﺭ ﺒﻪ ﺯﻨﺩﮔﻰ ﻤﺠﺩﺩ ﺍﻭ ﻭ ﺩﻤﻴﺩﻥ ﺠﺎﻥ ﺩﺭ ﻜﺎﻝﺒﺩ ﻤﺘﻼﺸﻰ ﺸﺩﻩ ﺍﻭﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﻗﺎﺩﺭ‬
‫ﺍﺴﺕ"ﺨﻁﻭﻁ ﺴﺭ ﺍﻨﮕﺸﺘﺎﻥ" ﺍﻭ ﺭﺍ ﻨﻴﺯ ﻫﻤﺎﻨﮕﻭﻨﻪ ﺨﻠﻕ ﻜﻨﺩ ﻜﻪ ﺩﺭ ﺍﺒﺘﺩﺍﺀ ﺁﻓﺭﻴﺩﻩ ﺒﻭﺩ‪ ،‬ﺍﻨﺴﺎﻨﻬﺎ ﻤﯽ ﺩﺍﻨﻨﺩ ﻜﻪ "ﺨﻁﻭﻁ‬
‫ﺍﻨﮕﺸﺘﺎﻥ" ﻫﺭ ﻴﻜﻰ ﺒﺎ ﺩﻴﮕﺭﻯ ﻓﺭﻕ ﻤﯽ ﻜﻨﺩ‪ ،‬ﺩﺭ ﺁﻓﺭﻴﻨﺵ ﻤﺠﺩﺩ ﺍﻨﺴﺎﻥ ﺘﻤﺎﻤﻰ ﺍﻴﻥ ﻅﺭﺍﻓﺕ ﻫﺎ ﻨﻴﺯ ﻤﺭﺍﻋﺎﺕ ﺨﻭﺍﻫﺩ‬
‫ﺸﺩ‪.‬‬
‫‪5‬ـ‪ :6‬ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﺩﻻﻴﻠﻰ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺤﻘﺎﻨﻴﺕ ﺁﻥ ﻨﻴﺎﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﻭ ﺩﺭ ﺍﻴﻥ ﺸﻙ ﺩﺍﺭﻨﺩ ﻜﻪ‬
‫ﻗﻴﺎﻤﺕ ﺒﺭﭙﺎ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﺍﺴﺘﺨﻭﺍﻥ ﻫﺎﻯ ﭙﻭﺴﻴﺩﻩ ﻤﺭﺩﻩ ﺒﻬﻡ ﺁﻤﺩﻩ ﺩﺭ ﻜﺎﻝﺒﺩ ﺸﺎﻥ ﻤﺠﺩﺩﹰﺍ ﺠﺎﻥ ﺩﻤﻴﺩﻩ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻭ‬
‫ﺍﻨﮕﻴﺯﻩ ﺁﻨﺎﻥ ﺩﺭ ﺍﻨﻜﺎﺭ ﺍﺯ ﺭﺴﺘﺎﺨﻴﺯ ﻋﺩﻡ ﺩﺴﺕ ﻴﺎﺒﻰ ﺒﻪ ﺩﻻﻴل ﻜﺎﻓﻰ ﻨﻴﺴﺕ‪ ،‬ﭽﻴﺯ ﺩﻴﮕﺭﻴﺴﺕ‪ ،‬ﻗﻀﻴﻪ ﮔﻨﺎﻩ ﺩﺭ ﺁﻴﻨﺩﻩ ﺍﻭ‬
‫ﺭﺍ ﺒﻪ ﺍﻨﻜﺎﺭ ﻭﺍﺩﺍﺸﺘﻪ‪ ،‬ﺍﻨﻜﺎﺭ ﺍﻭ ﺤﻜﻡ ﻋﻘل ﺍﻭ ﻨﻴﺴﺕ‪ ،‬ﺨﻭﺍﺴﺕ ﻫﻭﺱ ﺍﻭﺴﺕ‪ ،‬ﻋﻘﻠﺵ ﺍﻭ ﺭﺍ ﺒﻪ ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ‬
‫ﻓﺭﺍﻤىﺨﻭﺍﻨﺩ ﻭﻝﻰ ﻫﻭﺴﺵ ﺍﻭ ﺭﺍ ﺒﻪ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﻭﺍﻤﻴﺩﺍﺭﺩ‪ .‬ﺍﮔﺭ ﺒﻪ ﻓﺭﻤﺎﻥ ﻫﻭﺱ ﺨﻭﺩ ﺘﺴﻠﻴﻡ ﻨﺸﻭﺩ ﻭ ﺍﺭﺍﺩﻩ‬
‫ﺍﺭﺘﻜﺎﺏ ﮔﻨﺎﻩ ﺭﺍ ﺘﺭﻙ ﺒﮕﻭﻴﺩ‪ ،‬ﻤﻴﺎﻥ ﺍﻭ ﻭ ﺭﺴﺘﺎﺨﻴﺯ ﻫﻤﻪﺀ ﺤﺠﺎﺏ ﻫﺎ ﺒﺭﺩﺍﺸﺘﻪ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﻫﻴﭻ ﭽﻴﺯﻯ ﻋﻘل ﺍﻭ ﺭﺍ ﺍﺯ‬
‫ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﻤﺎﻨﻊ ﻨﺨﻭﺍﻫﺩ ﺸﺩ‪ .‬ﺍﻭ ﺒﺭﺍﻯ ﺘﻜﺫﻴﺏ ﻗﻴﺎﻤﺕ ﻓﻘﻁ ﻴﻙ ﺤﺭﻑ ﺒﺭﺍﻯ ﮔﻔﺘﻥ ﺩﺍﺭﺩ‪ :‬ﺭﺴﺘﺎﺨﻴﺯﻯ ﻜﻪ ﺍﺯ‬
‫ﻓﺭﺍﺭﺴﻴﺩﻨﺵ ﻫﺸﺩﺍﺭ ﻤىﺩﻫﻴﺩ ﭽﻪ ﺯﻤﺎﻨﻰ ﺒﺭﭙﺎ ﻤﯽ ﺸﻭﺩ؟ ﭽﺭﺍ ﺘﺎ ﺤﺎل ﺒﺭﭙﺎ ﻨﺸﺩﻩ؟ ﺍﮔﺭ ﺍﺩﻋﺎﻯ ﺒﺭﭙﺎﻴﻰ ﺭﺴﺘﺎﺨﻴﺯ ﺤﻘﻴﻘﺕ‬

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‫ﻤﯽ ﺩﺍﺸﺕ ﺒﺎﻴﺩ ﺘﺎ ﺤﺎل ﻭﺍﻗﻊ ﻤﯽ ﺸﺩ!! ﺍﻭ ﻨﻤﯽ ﺩﺍﻨﺩ ﻜﻪ ﻫﺭ ﺤﺎﺩﺜﻪ ﺍﻯ ﺩﺭ ﻤﻭﻋﺩ ﺜﺎﺒﺕ ﺨﻭﺩ ﺒﻭﻗﻭﻉ ﻤىﭙﻴﻭﻨﺩﺩ!!‬
‫ﺍﻨﺘﻅﺎﺭ ﻭﻗﻭﻉ ﺤﺎﺩﺜﻪ ﺍﻯ ﻗﺒل ﺍﺯ ﻤﻭﻋﺩ ﺨﺎﺼﺵ ﺴﻔﺎﻫﺕ ﺍﺴﺕ‪.‬‬
‫‪7‬ـ ﭘﺲ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻳﺪﻩ ﻫﺎ ﺷﻮﻧﺪ ﺧﲑﻩ‪.‬‬ ‫ق اْ‪* ُ َtَC‬‬

‫&َ ِ‪u‬ذَا َ ِ َ‬
‫‪8‬ـ ﻭ ﻣﻬﺘﺎﺏ ﺷﻮﺩ ﺗﲑﻩ‪.‬‬ ‫‪ v‬اْ[ََ ُ *‬

‫َوﺥََ َ‬
‫‪9‬ـ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﻬﺘﺎﺏ ﺷﻮﻧﺪ ﮔﺮﺩ ﺁﻭﺭﺩﻩ‪.‬‬ ‫‪ w‬وَاْ[ََ ُ *‬

‫َوُِ َ‪ m‬ا‪ُ ْ.:‬‬
‫‪10‬ـ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻧﺮﻭﺯ ﮔﻮﻳﺪ‪ :‬ﻛﺠﺎﺳﺖ ﺭﺍﻩ‬ ‫ اََْ ‪L‬‬

‫ن ‪َ Jٍ ِ^َ8َْ$‬أ‪َ ْ$‬‬
‫‪ُ ُ[َ$‬ل ا‪ُ َِx‬‬
‫ﻓﺮﺍﺭ ﻭ ﮔﺮﻳﺰﮔﺎﻩ‪.‬‬
‫*‬
‫‪11‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﻧﺒﺎﺷﺪ ﻫﻴﭻ ﭘﻨﺎﻫﮕﺎﻩ‪.‬‬ ‫‪َ 3َ 4‬و َز َر *‬

‫آَ ‪.‬‬
‫‪12‬ـ ﺁﻧﺮﻭﺯ ﻓﻘﻂ ﺑﺴﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﺎﺷﺪ‬ ‫ﺴ‪‬ﺘ ﹶﻘﺮ‪* ‬‬

‫ﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪ ‬‬
‫ﻗﺮﺍﺭﮔﺮﻓﱳ ﺩﺭ ﻗﺮﺍﺭﮔﺎﻩ‪.‬‬
‫ن ‪َ ). َ َِ Jِ ِ^َ8َْ$‬م‬
‫‪ ُA.CَEُ$‬ا‪ُ َِx‬‬
‫‪13‬ـ ﺁﻧﺮﻭﺯ ﺍﻧﺴﺎﻧﺮﺍ ﺁﮔﺎﻩ ﺳﺎﺯﻧﺪ ﺍﺯ‬
‫َوَأﺥ‪* َ .‬‬
‫ﻫﺮﺁﻧﭽﻪ ﭘﻴﺶ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﻳﺎ ﻣﺆﺧﺮ ﮔﺬﺍﺷﺘﻪ‪.‬‬
‫‪14‬ـ ﻧﻪ‪ ،‬ﺑﻠﻜﻪ ﺍﻧﺴﺎﻥ ﺑﻴﻨﺎﺳﺖ ﺑﺮ‬ ‫ن ‪َ ِtَ Hِ َِْ Nََ+‬ةٌ‬
‫َ ِ‪ 6‬ا‪ُ َِx‬‬
‫ﺧﻮﻳﺸﺘﻨﺶ‪.‬‬ ‫*‬
‫‪15‬ـ ﻫﺮﭼﻨﺪ ﭘﻴﺶ ﻛﺸﺪ ﻋﺬﺭ ﻫﺎﻳﺶ‪.‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﹾﻟﻘﹶﻰ ‪‬ﻣﻌ‪‬ﺎﺫِﻳ ‪‬ﺮ ‪‬ﻩ *‬
‫ت ا را ه‪:‬‬ ‫‪7‬ـ‪ :10‬ا‬
‫ﺍﻝﻑ‪ :‬ﻜﺴﻴﻜﻪ ﻏﺭﺽ ﻭ ﻤﺭﺽ ﻤﺎﻨﻊ ﺍﻋﺘﺭﺍﻑ ﺍﻭ ﺒﻪ ﺤﻘﻴﻘﺕ ﻤىﺸﻭﺩ‪ ،‬ﺒﺎﻴﺩ ﮔﺫﺍﺸﺘﻪ ﺸﻭﺩ ﺘﺎ ﺍﻴﻥ ﺤﻘﻴﻘﺕ‪ ،‬ﺨﻭﺩ‬
‫ﻓﺭﺍﺭﺴﺩ‪ ،‬ﻭ ﺩﺭ ﺠﻠﻭ ﭽﺸﻤﺵ ﻗﺭﺍﺭ ﮔﻴﺭﺩ‪ ،‬ﺒﺎ ﺍﺴﺘﺩﻻل ﻨﻤﯽ ﺘﻭﺍﻥ ﺍﻭ ﺭﺍ ﻗﺎﻨﻊ ﻜﺭﺩ ﻭ ﺍﺯ ﺘﻜﺫﻴﺏ ﻋﻤﺩﻯ ﺒﺎﺯﺩﺍﺸﺕ‪ ،‬ﺍﮔﺭ‬
‫ﻗﻴﺎﻤﺕ ﺭﺍ ﻨﻤﯽ ﭙﺫﻴﺭﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﮕﺫﺍﺭﻴﻡ ﻗﻴﺎﻤﺕ ﻓﺭﺍﺭﺴﺩ ﻭ ﺼﺤﻨﻪ ﻫﺎﻯ ﻫﻭﻝﻨﺎﻙ ﺁﻨﺭﺍ ﺒﺎ ﭽﺸﻡ ﺴﺭ ﻤﺸﺎﻫﺩﻩ ﻜﻨﺩ‪ ،‬ﻜﺴﻴﻜﻪ‬
‫ﭽﺸﻡ ﻋﻘل ﺨﻭﺩ ﺭﺍ ﺒﺴﺘﻪ ﺍﺴﺕ ﻭ ﺍﺯ ﺁﻨﭽﻪ ﻋﻘﻠﺵ ﮔﻭﺍﻫﻰ ﻤﯽ ﺩﻫﺩ ﺍﻨﻜﺎﺭ ﻤﯽ ﻜﻨﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﮕﺫﺍﺭﻴﻡ ﻜﻪ ﺼﺤﻨﻪ ﻫﺎﻯ‬
‫ﻫﻭﻝﻨﺎﻙ ﺭﺴﺘﺎﺨﻴﺯ ﭙﻴﺵ ﺒﻴﺎﻴﺩ ﻭ ﺩﻴﺩﻩ ﻫﺎﻯ ﺒﺴﺘﻪ ﺍﻭ ﺭﺍ ﺒﺎﺯ ﻜﻨﺩ‪.‬ﺍﻭ ﺒﺎﻴﺩ ﻤﻨﺘﻅﺭ ﺒﺎﺸﺩ ﺘﺎ ﻫﻴﺒﺕ ﺭﺴﺘﺎﺨﻴﺯ ﺩﻴﺩﻩ ﻫﺎﻯ ﺍﻭ ﺭﺍ‬
‫ﺨﻴﺭﻩ ﺴﺎﺯﺩ‪.‬‬

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‫ﺏ‪ :‬ﺩﺭ ﺁﻨﺭﻭﺯ ﻤﻬﺘﺎﺏ ﺘﻴﺭﻩ ﺨﻭﺍﻫﺩ ﺸﺩ‪ :‬ﻤﻌﻨﻰ ﺘﻴﺭﻩ ﺸﺩﻥ ﻤﻬﺘﺎﺏ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺁﻓﺘﺎﺏ ﺍﺯ ﺘﺸﻌﺸﻊ ﻭ ﭙﺭﺘﻭ ﺍﻓﮕﻨﻰ‬
‫ﺒﺎﺯﻤﯽ ﺍﻴﺴﺘﺩ‪.‬‬
‫ﺝ‪ :‬ﺁﻓﺘﺎﺏ ﻭ ﻤﻬﺘﺎﺏ ﺒﻬﻡ ﻤﯽ ﺁﻴﻨﺩ‪ ،‬ﺠﺎﺫﺒﻪ ﺁﻓﺘﺎﺏ ﺒﺤﺩﻯ ﺒﺎﻻ ﻤىﺭﻭﺩ ﻜﻪ ﻤﻬﺘﺎﺏ ﺭﺍ ﺍﺯ ﻤﺩﺍﺭ ﺯﻤﻴﻥ ﻤﯽ ﻜﻨﺩ ﻭ‬
‫ﺒﺴﻭﻯ ﺨﻭﺩ ﻤﯽ ﻜﺸﺩ‪.‬‬
‫ﺩ‪ :‬ﺍﻴﻥ ﺁﻴﺎﺕ ﻴﻜﻰ ﺩﻴﮕﺭ ﺍﺯ ﺍﻋﺠﺎﺯ ﻋﻠﻤﻰ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﻤﺎﻴﺵ ﻤىﮕﺫﺍﺭﺩ‪ ،‬ﻜﻴﻬﺎﻥ‪ -‬ﺸﻨﺎﺴﺎﻥ ﺩﺭ ﺍﻭﺍﺨﺭ ﻗﺭﻥ‬
‫ﺒﻴﺴﺕ ﺒﻪ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﭙىﺒﺭﺩﻨﺩ ﻜﻪ ﺒﻨﺎﺒﺭ ﻋﻭﺍﻤل ﺨﺎﺼﻰ‪ ،‬ﺩﺭ ﺒﺭﺨﻰ ﺍﺯ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﺘﻐﻴﻴﺭﺍﺘﻰ ﺭﻭﻨﻤﺎ ﻤىﺸﻭﺩ ﻜﻪ‬
‫ﺩﺭ ﻨﺘﻴﺠﻪ ﺁﻥ ﻗﺩﺭﺕ ﺠﺎﺫﺒﻪ ﺁﻨﻬﺎ ﺒﻪ ﺤﺩﻯ ﺒﺎﻻ ﻤىﺭﻭﺩ ﻜﻪ "ﺴﺘﻭﻥ ﻨﻭﺭﻯ" ﻗﺩﺭﺕ ﻓﺭﺍﺭ ﺍﺯ ﺴﻁﺢ ﺁﻨﺭﺍ ﺍﺯ ﺩﺴﺕ ﻤىﺩﻫﺩ‪،‬‬
‫ﺠﺎﺫﺒﻪ ﻗﻭﻯ ﺸﺎﻥ ﻤﺎﻨﻊ ﺘﺎﺒﺵ ﻨﻭﺭ ﻤىﺸﻭﺩ‪ ،‬ﺍﻴﻥ ﺤﺎﻝﺕ ﺍﺠﺭﺍﻡ ﻤﺫﻜﻭﺭ ﺭﺍ ﺩﺍﻨﺸﻤﻨﺩﺍﻥ ﺒﻨﺎﻡ "ﺴﻴﺎﻩ ﭽﺎل" ﻴﺎﺩ ﻤىﻜﻨﻨﺩ‪ .‬ﺍﺯ‬
‫ﺘﺎﺭﻴﻙ ﺸﺩﻥ ﻤﻬﺘﺎﺏ ﻭ ﺠﺫﺏ ﺁﻥ ﺘﻭﺴﻁ ﺁﻓﺘﺎﺏ ﻤﻌﻠﻭﻡ ﻤىﺸﻭﺩ ﻜﻪ ﺩﺭﻜﺭﻩﺀ ﺁﻓﺘﺎﺏ ﭽﻨﻴﻥ ﺤﺎﻝﺘﻰ ﺭﺥ ﻤىﺩﻫﺩ‪ ،‬ﺠﺎﺫﺒﻪ‬
‫ﻗﻭﻯ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﻴﻥ ﺤﺎﻝﺕ ﺍﺯ ﻴﻙ ﺴﻭ ﻤﺎﻨﻊ ﺴﺎﻁﻊ ﺸﺩﻥ ﻭ ﺘﺎﺒﺵ ﻨﻭﺭ ﻤىﺸﻭﺩ ﻭ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ "ﻜﺭﻩﺀ ﻤﺎﻩ" ﺭﺍ ﺍﺯ‬
‫ﻤﺩﺍﺭ ﺯﻤﻴﻥ ﺒﺴﻭﻯ ﺨﻭﺩ ﻤىﻜﺸﺩ‪ .‬ﺍﮔﺭ ﺸﻤﺎ ﺒﻪ ﻴﻜﻰ ﺍﺯ ﺩﺍﻨﺸﻤﻨﺩﺍﻥ ﻤﻨﺼﻑ ﻜﻴﻬﺎﻥ ﺸﻨﺎﺱ ﻜﻪ ﭙﺱ ﺍﺯ ﺯﺤﻤﺎﺕ ﺯﻴﺎﺩ ﻭ‬
‫ﺘﺤﻘﻴﻘﺎﺕ ﻋﻤﻴﻕ ﻭ ﻁﻭﻻﻨﻰ ﺒﻪ ﺤﻘﻴﻘﺕ ﺴﻴﺎﻩ ﭽﺎل ﻫﺎ ﺩﺭ ﻜﻬﻜﺸﺎﻥ ﻫﺎ ﭙىﺒﺭﺩﻩ ﺒﮕﻭﺌﻴﺩ‪" :‬ﻗﺭﺁﻥ ﻫﺯﺍﺭ ﻭ ﭽﻬﺎﺭﺼﺩ ﺴﺎل‬
‫ﻗﺒل ﭙﻴﺸﮕﻭﻴىﻜﺭﺩﻩ ﻜﻪ ﺯﻤﺎﻨﻰ ﻨﻭﺭ ﺁﻓﺘﺎﺏ ﺒﺭﺴﺭﺵ ﭙﻴﭽﺎﻨﺩﻩ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻜﺭﻩﺀ ﻤﺎﻩ ﺘﻴﺭﻩ ﮔﺭﺩﻴﺩﻩ ﻭ ﺘﻭﺴﻁ ﺁﻓﺘﺎﺏ ﺠﺫﺏ‬
‫ﺨﻭﺍﻫﺩ ﺸﺩ" ﺒﻪ ﺤﻴﺭﺕ ﻭ ﺘﻌﺠﺏ ﻋﻤﻴﻕ ﻓﺭﻭﺨﻭﺍﻫﺩ ﺭﻓﺕ ﻭ ﺍﻋﺘﺭﺍﻑ ﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻜﻪ ﺍﻴﻥ ﭙﻴﺸﮕﻭﻴﻰ ﻨﻤىﺘﻭﺍﻨﺩ ﺍﺯ ﺴﻭﻯ‬
‫ﻴﻙ ﺍﻨﺴﺎﻥ ﻋﺎﺩﻯ ﺒﺎﺸﺩ‪.‬‬
‫ﻫـ‪ :‬ﺍﻭ ﻜﻪ ﺍﻜﻨﻭﻥ ﺍﺯ ﺍﻋﺘﺭﺍﻑ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﻓﺭﺍﺭ ﻤىﻜﻨﺩ‪ ،‬ﺭﻭﺯﻴﻜﻪ ﺼﺤﻨﻪ ﻫﺎﻯ ﻤﺨﻭﻑ ﻭ ﻫﻭﻝﻨﺎﻙ ﺁﻨﺭﺍ ﺒﺒﻴﻨﺩ‬
‫ﺩﺭﺠﺴﺘﺠﻭﻯ ﭙﻨﺎﻫﮕﺎﻩ ﻭ ﺩﺭ ﺘﻼﺵ ﻓﺭﺍﺭ ﺍﺯ ﺁﻥ ﺼﺤﻨﻪ ﻫﺎ ﺨﻭﺍﻫﺩ ﺒﻭﺩ‪ ،‬ﺍﺯ ﻫﺭﻜﺴىﺨﻭﺍﻫﺩ ﭙﺭﺴﻴﺩ‪ :‬ﺒﻪ ﻜﺩﺍﻡ ﺴﻭ‬
‫ﻓﺭﺍﺭﻜﻨﻴﻡ؟ ﺒﻪ ﻜﺠﺎ ﭙﻨﺎﻩ ﺒﺭﻴﻡ؟‬
‫‪11‬ـ‪ :12‬ﻭﻝﻰ ﺁﻥ ﺭﻭﺯ ﭙﻨﺎﻫﮕﺎﻫﻰ ﻨﻴﺎﺒﺩ‪ ،‬ﻫﻴﭻ ﻗﺭﺍﺭﮔﺎﻩ ﺩﻴﮕﺭﻯ ﺠﺯ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬىﻨﺒﺎﺸﺩ‪ ،‬ﻫﻤﻪﺀ ﺭﺍﻩ ﻫﺎﻯ ﻓﺭﺍﺭ‬
‫ﺒﺴﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻨﻪ ﺠﺎﻴﻰ ﺒﺭﺍﻯ ﭙﻨﺎﻩ ﺒﺎﺸﺩ ﻭ ﻨﻪ ﻤﺤﻠﻰ ﺒﺭﺍﻯ ﺘﻭﻗﻑ‪ ،‬ﻫﺭ ﺭﺍﻫىﺒﻪ ﺨﺩﺍ ﻤﻨﺘﻬﻰ ﻤىﺸﻭﺩ‪ ،‬ﺒﺴﻭﻯ ﺍﻭ ﻤىﺭﻭﻨﺩ‬
‫ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﻭ ﻤىﺎﻴﺴﺘﻨﺩ‪.‬‬
‫‪ :13‬ﻫﺭﮔﻨﺎﻫىﻜﻪ ﺒﻨﺎﺒﺭ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﻤﺭﺘﻜﺏ ﺸﺩﻩ ﺒﻭﺩ ﻭ ﻫﺭ ﮔﻨﺎﻫىﻜﻪ ﺒﻪ ﻗﺼﺩ ﺍﺭﺘﻜﺎﺏ ﺁﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ‬

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‫ﺘﻜﺫﻴﺏ ﻜﺭﺩﻩ ﺒﻭﺩ‪ ،‬ﺍﺯ ﻫﻤﻪ ﺁﮔﺎﻩ ﺸﻭﺩ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻨﺎﻤﻪ ﺍﻋﻤﺎل ﺨﻭﺩ ﺒﻴﺎﺒﺩ ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺩﻴﺩﻩ ﻫﺎﻯ ﺨﻭﺩ ﻤﺠﺴﻡ‪ ،‬ﻫﺭ‬
‫ﻋﻤﻠﻰ ﺭﺍ ﻜﻪ ﺩﺭ ﺯﻨﺩﮔﻰ ﺍﺵ ﺍﻨﺠﺎﻡ ﺩﺍﺩﻩ ﺒﻭﺩ ﻭ ﻴﺎ ﻗﺼﺩ ﺍﻨﺠﺎﻡ ﺁﻨﺭﺍ ﺩﺍﺸﺕ‪ ،‬ﻭﻝﻰ ﻓﺭﺼﺘﺵ ﺭﺍ ﻨﻴﺎﻓﺕ ﻭ ﻗﺎﺩﺭ ﺒﻪ ﺍﻨﺠﺎﻡ‬
‫ﺁﻥ ﻨﺸﺩ‪ ،‬ﮔﺯﺍﺭﺵ ﺩﻗﻴﻕ ﻫﻤﻪ ﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﻭﺩ ﻤىﻴﺎﺒﺩ‪.‬‬
‫‪14‬ـ ﮔﻤﺎﻥ ﻤﻜﻨﻴﺩﻜﻪ ﻓﻘﻁ ﺒﺎ ﻤﺸﺎﻫﺩﻩ ﻋﻤﻠﻨﺎﻤﻪ ﺍﺵ ﺍﺯ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩ ﻤﻁﻠﻊ ﻤىﺸﻭﺩ‪ ،‬ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺍﻭ‬
‫ﺒﺭﺨﻭﻴﺸﺘﻥ ﺨﻭﺩ ﺁﮔﺎﻩ ﺍﺴﺕ ﻭ ﺍﺯ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩ ﻭﺍﻗﻑ‪ ،‬ﺒﺎ ﺩﻴﺩﻩﺀ ﺒﺎﺯ ﺒﺴﻭﻯ ﮔﻨﺎﻩ ﺭﻓﺘﻪ ﺒﻭﺩ‪ ،‬ﻋﻠىﺎﻝﺭﻏﻡ ﺴﺭﺯﻨﺵ‬
‫ﻫﺎﻯ ﻤﻼﻤﺘﮕﺭ ﺩﺭﻭﻨىﺎﺵ ﻤﺭﺘﻜﺏ ﮔﻨﺎﻩ ﺸﺩﻩ ﺒﻭﺩ‪ ،‬ﻤﻌﺎﺫﻴﺭﻯ ﻜﻪ ﺍﻭ ﺒﺭﺍﻯ ﺘﻭﺠﻴﻪ ﮔﻨﺎﻩ ﺨﻭﺩ ﭙﻴﺵ ﻤىﻜﻨﺩ‪ ،‬ﻭﺍﻫﻰ ﻭ‬
‫ﺠﻌﻠﻰ ﺍﺴﺕ‪ ،‬ﺨﻭﺩ ﺒﻪ ﺴﺴﺘﻰ ﺘﻭﺠﻴﻬﺎﺕ ﺨﻭﺩ ﺁﮔﺎﻩ ﺍﺴﺕ‪ ،‬ﺒﻪ ﺍﻭﮔﻔﺘﻪ ﺸﻭﺩ‪:‬‬
‫ﻜﻔىﺒﻨﻔﺴﻙ ﺍﻝﻴﻭﻡ ﻋﻠﻴﻙ ﺤﺴﻴﺒﺎ‪.‬‬
‫ﻜﺎﻓﻴﺴﺕ ﻜﻪ ﺍﻤﺭﻭﺯ ﺨﻭﺩ ﺤﺴﺎﺒﮕﺭ ﺨﻭﺩ ﺒﺎﺸﻰ‪.‬‬
‫‪16‬ـ ﺯﺑﺎﻧﺖ ﺭﺍ ﺑﺮ ﺁﻥ ﳎﻨﺒﺎﻥ ﺑﺮﺍﻯ ﻋﺠﻠﻪ ﺑﺮ ﺣﻔﻈﺶ‪.‬‬ ‫‪W‬‬

‫َ‪G َkُ 3‬كْ ِ ِ‪َ ََِ H‬‬
‫ِ*َ‪* Hِ ِ 6َ َFْ1‬‬
‫‪17‬ـ ﺑﺮﺫﻣﻪ ﻣﺎﺳﺖ ﮔﺮﺩ ﺁﻭﺭﻯ ﻭ ﺧﻮﺍﻧﺪﻧﺶ‪.‬‬
‫ن ‪َ Hُ َ1َْ َEََْ+‬و َُْ ُ‪H‬‬
‫ِإ ‪.‬‬
‫*‬
‫‪18‬ـ ﭘﺲ ﺯﻣﺎﻧﻴﻜﻪ ﻣىﺨﻮﺍﻧﻴﻢ‪ ،‬ﭘﲑﻭﻯ ﻛﻦ ﺍﺯ‬
‫ﺧﻮﺍﻧﺪﻧﺶ‪.‬‬ ‫&َ ِ‪u‬ذَا َ َأَْ ُ &َ‪Hُ َُْ ْmِC.‬‬
‫*‬
‫‪19‬ـ ﺳﭙﺲ ﺑﺮﻣﺎﺳﺖ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺶ‪.‬‬
‫ﹸﺛﻢ‪ِ ‬ﺇﻥﱠ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺑﻴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ *‬
‫‪ :16‬ﻋﺩﻩ ﺍﻯ ﺍﺯ ﻤﻔﺴﺭﻴﻥ ﺍﻴﻥ ﭽﻬﺎﺭ ﺁﻴﻪ ﺭﺍ ﺒﻤﺜﺎﺒﻪ ﺠﻤﻠﻪ ﻤﻌﺘﺭﻀﻪ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﻤﻌﺘﻘﺩ ﺍﻨﺩ ﻜﻪ ﺒﺎ ﺁﻴﺎﺕ ﻗﺒل ﻭ‬
‫ﺒﻌﺩ ﺍﺭﺘﺒﺎﻁ ﺨﺎﺼﻰ ﻨﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺍﺯ ﭽﻨﺩ ﻝﺤﺎﻅ ﺍﺭﺘﺒﺎﻁ ﺨﻴﻠﻰ ﻤﺤﻜﻡ ﻭ ﻅﺭﻴﻔﻰ ﻤﻴﺎﻥ ﺁﻨﻬﺎ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺩﺭ ﺁﻴﺎﺕ ﻗﺒﻠﻰ‪ ،‬ﺒﺭﺨﻭﺭﺩ ﻜﺴﻰ ﺒﻪ ﺒﺤﺙ ﮔﺭﻓﺘﻪ ﺸﺩﻩ ﻜﻪ ﻨﻪ ﺘﻨﻬﺎ ﺍﺩﻋﺎﻯ ﻗﺭﺁﻥ ﺩﺭ ﺒﺎﺭﻩ ﻗﻴﺎﻤﺕ ﺭﺍ ﻨﻤىﭙﺫﻴﺭﺩ‬
‫ﻼ ﻭ ﺒﻨﺎﺒﺭ ﺍﻴﻨﻜﻪ ﻗﺼﺩ ﺍﺭﺘﻜﺎﺏ ﮔﻨﺎﻩ ﺭﺍ ﺩﺭ ﺁﻴﻨﺩﻩ ﺩﺍﺭﺩ‪،‬‬
‫ﻭ ﺒﻪ ﺩﻻﻴﻠﻰ ﻜﻪ ﻗﺭﺁﻥ ﺍﺭﺍﺌﻪ ﻤىﻜﻨﺩ ﻭﻗﻌﻰ ﻨﻤىﮕﺫﺍﺭﺩ‪ ،‬ﺒﻠﻜﻪ ﻋﻤ ﹰ‬
‫ﺒﻪ ﺘﻜﺫﻴﺏ ﺁﻥ ﻤىﭙﺭﺩﺍﺯﺩ ﻭ ﻋﻠﻰ ﺍﻝﺭﻏﻡ ﺤﻜﻡ ﻭﺠﺩﺍﻥ ﻭ ﻗﻀﺎﻭﺕ ﻋﻘل ﺨﻭﺩ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﺁﻥ ﻤىﺭﻭﺩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﻴﻥ‬
‫ﺒﺭﺨﻭﺭﺩ ﻗﺒﻴﺢ‪ ،‬ﻤﻌﺎﻤﻠﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﻗﺭﺁﻥ ﻗﺭﺍﺭ ﻤىﺩﻫﺩ‪ ،‬ﻭ ﺘﻔﺎﻭﺕ ﻋﻤﻴﻕ ﻤﻴﺎﻥ ﺩﻭ ﺒﺭﺨﻭﺭﺩ ﻤﺫﻜﻭﺭ ﺭﺍ‬
‫ﻨﻤﺎﻴﺎﻥ ﻤىﺴﺎﺯﺩ‪ ،‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﺍﺜﻨﺎﻯ ﺸﻨﻴﺩﻥ ﺁﻥ ﺒﻪ ﻭﺠﺩ ﻤىﺂﻴﺩ‪ ،‬ﺴﻌﻰ ﻤىﻜﻨﺩ ﻫﺭﭽﻪ ﺯﻭﺩﺘﺭ ﺩﺭﻴﺎﻓﺕ ﻜﻨﺩ‪ ،‬ﺒﻪ ﺤﺎﻓﻅﻪ‬

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‫ﺒﺴﭙﺎﺭﺩ‪ ،‬ﻫﻴﭻ ﻝﻔﻅ ﺁﻨﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻨﻜﻨﺩ‪ ،‬ﭽﻭﻥ ﮔﻤﺸﺩﻩﺀ ﺨﻭﺩ ﻤىﺨﻭﺍﻨﺩ‪ ،‬ﻤىﭙﻨﺩﺍﺭﺩ ﻜﻪ ﺍﮔﺭ ﻤﺨﺎﻁﺒﻴﻨﺵ ﻫﻴﭻ ﺤﺭﻑ ﺍﻭ ﺭﺍ‬
‫ﺘﺎ ﺤﺎل ﻨﭙﺫﻴﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﻤﻤﻜﻥ ﻨﻴﺴﺕ ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺍﻴﺴﺘﺎﺩﮔﻰ ﻜﻨﻨﺩ‪ ،‬ﺤﺘﻤﹰﺎ ﻤىﭙﺫﻴﺭﻨﺩ‪ ،‬ﺒﺎﻴﺩ ﺯﻭﺩﺘﺭ ﺁﻨﺭﺍ ﺒﺩﺴﺕ ﺁﺭﺩ‬
‫ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻨﺎﻥ ﺒﮕﺫﺍﺭﺩ‪ .‬ﻋﺠﻠﻪ ﺍﻭ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﺨﺩﺍﻯ ﺤﻜﻴﻡ ﺍﻭ ﺭﺍ ﺒﻪ ﻋﺩﻡ ﻋﺠﻠﻪ ﺯﻴﺎﺩ ﻭ ﻋﺩﻡ ﺘﻜﺭﺍﺭ ﺍﻝﻔﺎﻅ ﻭﺤﻰ‬
‫ﺩﺭ ﺍﺜﻨﺎﺀ ﺩﺭﻴﺎﻓﺕ ﺁﻥ ﺘﻭﺼﻴﻪ ﻤىﻜﻨﺩ‪ .‬ﺒﻪ ﺍﻭ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺒﺭﺍﻯ ﺩﺭﻴﺎﻓﺕ ﻤﻔﺎﻫﻴﻡ ﻗﺭﺁﻥ ﻋﺠﻠﻪ ﻤﻜﻥ‪ ،‬ﺯﻤﺎﻨﻴﻜﻪ ﻓﺭﺸﺘﻪ ﻭﺤﻰ ﺁﻨﺭﺍ ﺒﺭﺘﻭ ﻤىﺨﻭﺍﻨﺩ ﺍﺯ ﺘﻜﺭﺍﺭ ﺍﻝﻔﺎﻅ ﺁﻥ ﺘﺎ ﭙﺎﻴﺎﻥ‬
‫ﻭﺤىﺨﻭﺩﺩﺍﺭىﻜﻥ‪ ،‬ﺒﮕﺫﺍﺭ ﻓﺭﺸﺘﻪ ﻭﺤﻰ ﻜﺎﺭﺵ ﺭﺍ ﺘﻜﻤﻴل ﻜﻨﺩ‪ ،‬ﺍﺯ ﺍﻝﻘﺎﺀ ﻭﺤﻰ ﻓﺎﺭﻍ ﺸﻭﺩ‪ ،‬ﺒﺎ ﺘﺄﻨﻰ ﻭ ﺩﻗﺕ ﺁﻨﺭﺍ ﺒﺸﻨﻭ‪،‬‬
‫ﺘﺸﻭﻴﺸﻰ ﺍﺯ ﻨﺎﺤﻴﻪ ﻓﺭﺍﻤﻭﺵ ﺸﺩﻨﺵ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺵ‪ ،‬ﻤﺎ ﺫﻤﻪ ﻭﺍﺭﻴﻡ ﻜﻪ ﺁﻨﺭﺍ ﺩﺭ ﺤﺎﻓﻅﻪﺀ ﺘﻭ ﺠﺎﮔﺯﻴﻥ ﻜﻨﻴﻡ ﻭ ﺒﺭ ﺯﺒﺎﻥ ﺘﻭ‬
‫ﺠﺎﺭﻯ ﺴﺎﺯﻴﻡ ﻭ ﺘﻔﺼﻴل ﻤﻌﺎﻨﻰ ﺁﻨﺭﺍ ﺒﻴﺎﻥ ﻜﻨﻴﻡ‪.‬‬
‫‪20‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻣىﭙﺴﻨﺪﻳﺪ ﺷﺘﺎﺑﻨﺪﻩ ﺭﺍ‪.‬‬ ‫ن اْ‪* \َ ََِ1‬‬

‫‪َ LCِkُ ْ6َ 4‬‬
‫آَ ‪.‬‬
‫‪21‬ـ ﻭ ﺭﻫﺎ ﻣىﻜﻨﻴﺪ ﺩﻳﺮ ﺷﻮﻧﺪﻩ ﺭﺍ‪.‬‬ ‫ن ا{ﺥِ َ َة *‬

‫َوَ َ‪J‬رُو َ‬
‫‪22‬ـ ﺭﻭﻯ ﻫﺎﱙ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺗﺮ ﻭ ﺗﺎﺯﻩ‪.‬‬ ‫ُوٌُ ‪َ ِ|. Jٍ ِ^َ8َْ$‬ةٌ *‬

‫ِإَ‪َ N‬ر‪َ ِ`َ َ<G‬ةٌ *‬
‫‪23‬ـ ﺑﺴﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﻧﮕﺎﻩ ﻛﻨﻨﺪﻩ‪.‬‬
‫‪24‬ـ ﻭ ﺭﻭﻯ ﻫﺎﱙ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺧﲑﻩ ﻭ ﺗﲑﻩ‪.‬‬

‫َو ُوٌُ ‪َ َِ Jٍ ِ^َ8َْ$‬ةٌ *‬
‫‪25‬ـ ﻣىﭙﻨﺪﺍﺭﻧﺪ ﻛﻪ ﺑﺎ ﺁﻧﺎﻥ ﻣﻌﺎﻣﻠﻪ ﺍﻯ ﻣىﺸﻮﺩ‪،‬‬ ‫‪‬ﺗ ﹸﻈﻦ‪ ‬ﺃﹶﻥ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹶﻞ ِﺑﻬ‪‬ﺎ ﻓﹶﺎ ِﻗ ‪‬ﺮ ﹲﺓ *‬
‫آ ‪.3 #‬‬
‫‪ $‬دار" ‪:‬‬ ‫‪ :20‬دو ' ‪ $‬در &ر‪ %‬ا‬
‫ﺍﻝﻑ‪ :‬ﻫﺭ ﺩﻝﻴﻠىﻜﻪ ﺒﺭﺍﻯ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺘﺭﺍﺸﻴﺩ‪ ،‬ﺒىﺒﻨﻴﺎﺩ ﻭ ﻭﺍﻫﻰ ﺍﺴﺕ‪ ،‬ﺍﻨﻜﺎﺭ ﺸﻤﺎ ﻓﻘﻁ ﻴﻙ ﺍﻨﮕﻴﺯﻩ ﺩﺍﺭﺩ‪:‬‬
‫ﺩﻨﻴﺎ ﺭﺍ ﺒﺭﮔﺯﻴﺩﻩ ﺍﻴﺩ‪ ،‬ﺩل ﺒﺩﻨﻴﺎ ﺒﺴﺘﻪ ﺍﻴﺩ ﻭ ﺁﺨﺭﺕ ﺭﺍ ﻋﻤﺩﹰﺍ ﺘﺭﻙ ﮔﻔﺘﻪ ﺍﻴﺩ‪ ،‬ﺩﻨﻴﺎ ﭙﺭﺴﺘﻰ ﻭ ﺘﺭﻙ ﻋﻤﺩﻯ ﺁﺨﺭﺕ ﻤﻭﺠﺏ‬
‫ﺍﺼﻠﻰ ﺍﻨﻜﺎﺭ ﻭ ﺘﻜﺫﻴﺏ ﺸﻤﺎﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﻋﻼﻗﻤﻨﺩﻯ ﺸﻤﺎ ﺒﻪ ﺍﻫﺩﺍﻑ ﻜﻭﭽﻙ ﺯﻭﺩﺭﺱ ﻭ ﺍﻏﺭﺍﺽ ﭙﺴﺕ ﻭ ﭙﻴﺵ ﭙﺎ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﺍﻨﺯﺠﺎﺭ ﺘﺎﻥ ﺍﺯ ﺍﻫﺩﺍﻑ‬
‫ﺒﺯﺭﮒ ﻭ ﺩﻴﺭﺭﺱ ﻭ ﻤﻘﺎﺼﺩ ﺒﻠﻨﺩ ﻭ ﺒﺎﻻ ﺸﻤﺎ ﺭﺍ ﺒﻪ ﺍﻴﻥ ﺤﺎﻝﺕ ﻜﺸﺎﻨﺩﻩ ﻭ ﺒﻪ ﻤﻌﺎﺭﻀﻪ ﺒﺎ ﻗﺭﺁﻥ ﻭﺍﺩﺍﺸﺘﻪ‪ .‬ﻤﮕﺭ‬
‫ﻨﻤىﺒﻴﻨﻴﺩ ﻜﺴﻴﻜﻪ ﻋﻁﺵ ﻤﻌﻨﻭﻯ ﺩﺍﺭﺩ ﭽﻪ ﻋﺠﻠﻪ ﻭ ﺸﺘﺎﺒﻰ ﺩﺭ ﻓﻬﻡ ﻫﺭﭽﻪ ﺯﻭﺩﺘﺭ ﻭ ﺩﻗﻴﻘﺘﺭ ﻗﺭﺁﻥ ﺒﺨﺭﺝ ﻤىﺩﻫﺩ‪ ،‬ﻭﻝﻰ‬
‫ﺸﻤﺎ ﻜﻪ ﻋﻁﺵ ﻤﻌﻨﻭﻯ ﺘﺎﻥ ﺴﺭﻜﻭﺏ ﺸﺩﻩ ﻭ ﺠﺎﻯ ﺁﻨﺭﺍ ﺩﻨﻴﺎ ﭙﺭﺴﺘﻰ ﻭ ﻋﻼﻗﻪ ﺒﻪ ﺍﻫﺩﺍﻑ ﻜﻭﭽﻙ ﻭ ﭙﺴﺕ ﻤﺎﺩﻯ ﮔﺭﻓﺘﻪ‬

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‫ﻋﻤﺩﹰﺍ ﺒﻪ ﺘﻜﺫﻴﺏ ﺁﻥ ﻤىﺭﻭﻴﺩ‪.‬‬
‫ﺍﺯ ﺩﻭ ﺘﻭﺠﻴﻪ ﻓﻭﻕ ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺩﻗﻴﻘﺘﺭ ﺠﻠﻭﻩ ﻤىﻜﻨﺩ‪ .‬ﭽﻭﻥ ﻤﻌﺎﻨﻰ ﺍﺼﻠﻰ ﺍﻝﻔﺎﻅ ﺩﺭ ﺁﻥ ﻤﺭﺍﻋﺎﺕ ﺸﺩﻩ‪.‬‬
‫‪22‬ـ‪ :23‬ﺒﺭﺨﻰ ﺍﺯ ﺭﻭﻯ ﻫﺎ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺸﺎﺩﺍﺏ ﻭ ﺒﺸﺎﺵ ﺒﺎﺸﻨﺩ ﻭ ﻨﺎﻅﺭ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ‪ ،‬ﺍﻴﻥ ﻫﺎ‬
‫ﻜﺴﺎﻨﻰ ﺍﻨﺩ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎﻯ ﺸﺎﻥ ﻫﻤﻭﺍﺭﻩ ﻭ ﺩﺭ ﻫﺭﻜﺎﺭﻯ ﺨﺩﺍ ﺭﺍ ﺩﺭ ﻨﻅﺭ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﺴﻤﺕ ﺤﺭﻜﺕ ﺸﺎﻥ ﺒﺴﻭﻯ ﺨﺩﺍ‪ ،‬ﺭﺍﻩ‬
‫ﺸﺎﻥ ﺭﺍﻩ ﺨﺩﺍ‪ ،‬ﺭﺍﻫىﻜﻪ ﺒﻪ ﺨﺩﺍ ﻤﻨﺘﻬﻰ ﻤىﺸﺩ‪ ،‬ﻫﺩﻑ ﺸﺎﻥ ﺭﻀﺎﻯ ﺨﺩﺍ‪ ،‬ﻤىﺨﻭﺍﺴﺘﻨﺩ ﻫﺭﻜﺎﺭﻯ ﺭﺍ ﭽﻨﺎﻥ ﺸﺎﻴﺴﺘﻪ‬
‫ﺍﻨﺠﺎﻡ ﺩﻫﻨﺩ ﻜﻪ ﺨﺩﺍ ﺭﺍ ﺭﺍﻀىﺴﺎﺯﺩ‪ ،‬ﺍﻴﻥ ﮔﺭﻭﻩ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺒﻪ ﻫﺩﻑ ﺨﻭﺩ ﺭﺴﻴﺩﻩ ﺍﻨﺩ ﻭ ﺁﺜﺎﺭ ﺸﺎﺩﻤﺎﻨﻰ ﺩﺭ ﺴﻴﻤﺎﻯ‬
‫ﺸﺎﻥ ﻨﻤﺎﻴﺎﻥ‪ ،‬ﺍﻤﺭﻭﺯ ﻨﺎﻅﺭ ﺠﻤﺎل ﺫﺍﺘﻰ ﺒﺎﺸﻨﺩ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ ﻨﺎﺩﻴﺩﻩ ﺒﻪ ﺍﻭ ﮔﺭﻭﻴﺩﻩ ﺒﻭﺩﻨﺩ‪ ،‬ﻜﺎﺭ ﻭ ﭙﻴﻜﺎﺭﺸﺎﻥ ﺒﺭﺍﻯ ﺍﻭ ﺒﻭﺩ‪،‬‬
‫ﻭ ﺯﻨﺩﮔﻰ ﻭ ﻤﺭﮒ ﺸﺎﻥ ﺒﺭﺍﻯ ﺍﻭ‪ ،‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺤﺠﺎﺏ ﻫﺎ ﺒﺭﺩﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﺩﻴﺩﻩ ﻫﺎﻯ ﻤﻨﺘﻅﺭ ﺸﺎﻥ ﺒﻪ ﺠﻤﺎل ﻤﻌﺒﻭﺩ‪،‬‬
‫ﺴﻴﺭﺍﺏ ﻤىﺸﻭﺩ‪.‬‬
‫ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﭽﮕﻭﻨﮕﻰ "ﻨﻅﺭﺒﺴﻭﻯ ﺨﺩﺍ" ﭽﻨﺩ ﺭﺃﻯ ﺭﺍ ﻤﻴﺎﻥ ﻤﻔﺴﺭﺍﻥ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﻨﮕﺎﻩ ﺒﺎ ﭽﺸﻡ ﺩل ﻭ ﺍﺯ ﻁﺭﻴﻕ ﺸﻬﻭﺩ ﺒﺎﻁﻨﻰ ﺍﺴﺕ ﻨﻪ ﻤﺸﺎﻫﺩﻩ ﺤﺴﻰ‪ ،‬ﭽﻭﻥ ﻤﺸﺎﻫﺩﻩ ﺤﺴﻰ ﻻﺯﻤﻪ ﺁﻥ‬
‫ﺠﺴﻤﺎﻨﻰ ﺒﻭﺩﻥ ﺨﺩﺍﻭﻨﺩ‪ ،‬ﻭ ﻭﺠﻭﺩ ﺩﺭ ﻤﻜﺎﻥ ﻭ ﻜﻴﻔﻴﺕ ﻭ ﺤﺎﻝﺕ ﺨﺎﺹ ﺠﺴﻤﺎﻨﻰ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺫﺍﺕ ﭙﺎﻜﺵ ﺍﺯ ﺍﻴﻥ ﻫﺎ‬
‫ﻤﻨـﺯﻩ ﺍﺴﺕ‪ .‬ﺒﺭﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺘﻭﺠﻴﻪ ﻤﺫﻜﻭﺭ ﺒﻪ ﺍﻴﻥ ﺁﻴﻪ ﺍﺴﺘﻨﺎﺩ ﻤىﻜﻨﻨﺩ ﻜﻪ‪:‬‬
‫ﺍﻻﻧﻌﺎﻡ ‪:‬‬ ‫*‬

‫اْ‪ُ ِCَI‬‬ ‫‪v‬‬
‫ك اْ‪َ َtَْA‬ر َوهُ َ ا‪ُ ِK.‬‬
‫َ ُ)ْ ِرآُ ُ‪ H‬اْ‪ُ َtَْA‬ر َوهَُ ‪ِ ْ)ُ$‬ر ُ‬
‫‪103‬‬
‫‪ 5‬ن او را ‪ X %‬و او ‪ 4 5‬را ‪. X‬‬

‫ﺏ‪ :‬ﻋﺩﻩ ﺍﻯ "ﻨﺎﻅﺭﺓ" ﺭﺍ ﺒﻪ ﻤﻌﻨﻰ "ﺍﻨﺘﻅﺎﺭ ﻜﻨﻨﺩﻩ" ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﮔﻔﺘﻪ ﺍﻨﺩ ﻜﻪ ﻤﺅﻤﻨﺎﻥ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﻨﺘﻅﺎﺭ ﺸﺎﻥ‬
‫ﻓﻘﻁ ﺍﺯ ﺨﺩﺍ ﺒﻭﺩﻩ ﭙﻴﻭﺴﺘﻪ ﻤﻨﺘﻅﺭ ﺭﺤﻤﺕ ﻭ ﻨﻌﻤﺕ ﺍﻭ ﻤىﺒﺎﺸﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﻋﺩﻩ ﺩﻴﮕﺭ ﻤﻔﺴﺭﺍﻥ ﺍﺯ ﺘﺄﻭﻴل ﻝﻔﻅ "ﻨﺎﻅﺭﻩ" ﺒﻪ "ﺸﻬﻭﺩ ﺒﺎﻁﻨﻰ" ﻭ "ﻨﮕﺎﻩ ﺒﺎ ﭽﺸﻡ ﺩل" ﺨﻭﺩﺩﺍﺭﻯ ﻭﺭﺯﻴﺩﻩ‪،‬‬
‫ﻤﻌﻨﻰ ﺍﺼﻠﻰ ﻝﻔﻅ ﺭﺍ ﺘﺭﺠﻴﺢ ﻤىﺩﻫﻨﺩ ﻭ ﻤﻌﺘﻘﺩ ﺒﻪ ﻤﺸﺎﻫﺩﻩ ﺠﻤﺎل ﭙﺭﻭﺭﺩﮔﺎﺭ ﺍﻨﺩ‪ ،‬ﻭ ﺒﻪ ﺍﻴﻥ ﺤﺩﻴﺙ ﺍﺴﺘﻨﺎﺩ ﻤىﻜﻨﻨﺩ‪:‬‬
‫ﻋﻥ ﺍﺒﻥ ﻋﻤﺭ)ﺭﺽ( ﻗﺎل‪ :‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﺍﻥ ﺍﺩﻨﻰ ﺍﻫل ﺍﻝﺠﻨﺔ ﻤﻨـﺯﻝﺔ ﻝﻤﻥ ﻴﻨﻅﺭ ﺍﻝﻰ‬
‫ﺠﻨﺎﻨﻪ‪ ،‬ﻭ ﺍﺯﻭﺍﺠﻪ ﻭ ﻨﻌﻴﻤﻪ ﻭ ﺨﺩﻤﻪ ﻭ ﺴﺭﺭﻩ ﻤﺴﻴﺭﺓ ﺍﻝﻑ ﺴﻨﺔ ﻭ ﺍﻜﺭﻤﻬﻡ ﻋﻠﻰ ﺍﷲ ﻤﻥ ﻴﻨﻅﺭ ﺍﻝﻰ ﻭﺠﻬﻪ ﻏﺩﻭﺓ ﻭﻋﺸﻴﺔ‬
‫ﺜﻡ ﻗﺭﺃ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﻭﺠﻭﻩ ﻴﻭﻤﺌﺫ ﻨﺎﻀﺭﺓ ﺍﻝﻰ ﺭﺒﻬﺎ ﻨﺎﻅﺭﺓ‪.‬‬
‫ﺍﺯ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﺭﻭﺍﻴﺕ ﺍﺴﺕ ﻜﻪ ﭙﻴﺎﻤﺒﺭ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ﻓﺭﻤﻭﺩﻨﺩ‪ :‬ﭙﺎﺌﻴﻥ ﺘﺭﻴﻥ ﺩﺭﺠﻪ‬
‫ﺍﻫل ﺒﻬﺸﺕ ﺩﺭﺠﻪ ﻜﺴﻴﺴﺕ ﻜﻪ ﺒﻪ ﺒﺎﻍ ﻫﺎ‪ ،‬ﻫﻤﺴﺭﺍﻥ‪ ،‬ﻨﻌﻤﺕ ﻫﺎ‪ ،‬ﺨﺎﺩﻤﺎﻥ ﻭ ﺘﺨﺕ ﻫﺎﻯ ﺨﻭﺩ ﺩﺭ ﻤﺴﻴﺭﻯ ﺒﻪ ﺍﻨﺩﺍﺯﻩ‬

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‫ﻫﺯﺍﺭ ﺴﺎل ﻤىﻨﮕﺭﺩ‪ ،‬ﻭ ﮔﺭﺍﻤىﺘﺭﻴﻥ ﺸﺎﻥ ﻨﺯﺩ ﺨﺩﺍﻭﻨﺩ ﻜﺴﻴﺴﺕ ﻜﻪ ﺒﻪ ﻭﺠﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﭙﮕﺎﻩ ﻭ ﺒﻴﮕﺎﻩ ﻤىﻨﮕﺭﺩ‪،‬‬
‫ﺴﭙﺱ ﺍﻴﻥ ﺁﻴﻪ ﺭﺍ ﺘﻼﻭﺕ ﻜﺭﺩ‪ :‬ﺭﻭﻯ ﻫﺎﻴﻰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺒﺸﺎﺵ ﻭ ﻨﺎﻅﺭ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ‪.‬‬
‫ﺒﻪ ﭽﻨﺩ ﺩﻝﻴل ﺭﺃﻯ ﺴﻭﻤﻰ ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﻌﻨﻰ ﺍﺼﻠﻰ ﻝﻔﻅ "ﻨﺎﻅﺭﺓ" ﺩﺭ ﺁﻥ ﻤﺭﺍﻋﺎﺕ ﺸﺩﻩ‪ ،‬ﻤﺎ ﻨﺒﺎﻴﺩ ﺒﻪ ﺨﻭﺩ ﺤﻕ ﺒﺩﻫﻴﻡ ﻜﻪ ﺒﻨﺎﺒﺭ ﻭﺍﻫﻤﻪ ﻫﺎﻯ‬
‫ﺸﺨﺼﻰ ﺨﻭﺩ ﻤﻌﻨﻰ ﺍﺼﻠﻰ ﺍﻝﻔﺎﻅ ﻗﺭﺁﻥ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭﻴﻡ ﻭ ﺘﻌﺒﻴﺭﻯ ﺍﺯ ﺁﻥ ﺒﻌﻤل ﺁﺭﻴﻡ ﻜﻪ ﻭﺍﻫﻤﻪ ﻫﺎﻯ ﺸﺨﺼﻰ ﻤﺎ ﺭﺍ‬
‫ﻤﺭﻓﻭﻉ ﺴﺎﺯﺩ‪ ،‬ﺩﺭﺴﺕ ﻨﻴﺴﺕ ﻜﻪ ﻨﺨﺴﺕ ﻤﻔﻬﻭﻤﻰ ﺭﺍ ﺩﺭ ﺫﻫﻥ ﺨﻭﺩ ﻤﺠﺴﻡ ﻜﻨﻴﻡ‪ ،‬ﺴﭙﺱ ﺍﻝﻔﺎﻅ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﻔﻊ ﺁﻥ‬
‫ﺘﻭﺠﻴﻪ ﻨﻤﺎﺌﻴﻡ‪ ،‬ﻭ ﺒﺩﻴﻨﺘﺭﺘﻴﺏ ﻤﺭﺘﻜﺏ ﺘﻔﺴﻴﺭ ﺒﺎﻝﺭﺃﻯ ﺸﻭﻴﻡ‪.‬‬
‫ﺏ‪ :‬ﺸﻴﻭﻩ ﻤﻨﺎﺴﺏ ﺘﻠﻔﻴﻕ ﻤﻴﺎﻥ ﺩﻭ ﺁﻴﻪ ﻤﺘﺒﺎﻴﻥ ﺩﺭ ﻗﻀﻴﻪ ﻭﺍﺤﺩ ﺍﻴﻥ ﻨﻴﺴﺕ ﻜﻪ ﻴﻜﻰ ﺭﺍ ﺤﺫﻑ ﻜﻨﻴﻡ ﻭ ﻴﺎ ﻤﻌﺎﻨﻰ‬
‫ﻏﻴﺭﺍﺼﻠﻰ ﻭ ﻤﺤﺘﻤل ﺒﺭﺍﻯ ﺍﻝﻔﺎﻅ ﺁﻥ ﺠﺴﺘﺠﻭﻜﻨﻴﻡ ﻭ ﺒﻪ ﻨﻔﻊ ﺁﻴﻪ ﺩﻴﮕﺭﻯ ﺁﻨﺭﺍ ﺘﺄﻭﻴل ﻨﻤﺎﺌﻴﻡ‪ ،‬ﺘﻘﺎﻀﺎﻯ ﺍﻴﻤﺎﻥ ﺒﻪ ﻜﺘﺎﺏ‬
‫ﺍﻝﻬﻰ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻫﺭ ﺩﻭ ﺭﺍ ﺒﺩﻭﻥ ﻜﻡ ﻭ ﻜﺎﺴﺕ ﻭ ﺒﺩﻭﻥ ﺁﻨﻜﻪ ﻴﻜﻰ ﺭﺍ ﺒﻪ ﻨﻔﻊ ﺩﻴﮕﺭﻯ ﺘﺄﻭﻴل ﻨﻤﺎﺌﻴﻡ‪ ،‬ﺒﭙﺫﻴﺭﻴﻡ‪ .‬ﺍﻴﻥ‬
‫ﺩﺭﺴﺕ ﻨﻴﺴﺕ ﻜﻪ ﺩﺭ ﺒﺎﺭﻩ ﺩﻴﺩﺍﺭ ﺍﻝﻬﻰ ﺁﻴﻪ "ﻻﺘﺩﺭﻜﻪ ﺍﻻﺒﺼﺎﺭ ﻭ ﻫﻭ ﻴﺩﺭﻙ ﺍﻻﺒﺼﺎﺭ‪ :‬ﭽﺸﻡ ﻫﺎ ﺍﻭ ﺭﺍ ﺩﺭﻙ ﻨﻜﻨﺩ‪ ،‬ﺩﺭ‬
‫ﺤﺎﻝﻴﻜﻪ ﺍﻭ ﭽﺸﻡ ﻫﺎ ﺭﺍ ﺩﺭﻙ ﻤىﻜﻨﺩ" ﺭﺍ ﺒﻁﻭﺭ ﻤﻁﻠﻕ ﺒﭙﺫﻴﺭﻴﻡ ﻭ ﺁﻴﻪ "ﻭﺠﻭﻩ ﻴﻭﻤﺌﺫ ﻨﺎﻀﺭﺓ ﺍﻝﻰ ﺭﺒﻬﺎ ﻨﺎﻅﺭﺓ‪ :‬ﺭﻭﻯ‬
‫ﻫﺎﺌﻰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺒﺸﺎﺵ‪ ،‬ﻨﺎﻅﺭ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻥ" ﺭﺍ ﻤﻁﻠﻕ ﻨﮕﻴﺭﻴﻡ ﻭ "ﻨﺎﻅﺭﻩ" ﺭﺍ ﺒﻪ ﻤﻌﻨﻰ ﻤﺸﺎﻫﺩﻩ ﺒﺎﻁﻨﻰ‬
‫ﺒﮕﻴﺭﻴﻡ‪ ،‬ﭽﺭﺍ ﻨﻤىﮕﻭﺌﻴﻡ ﻜﻪ ﺒﻪ ﻫﺭﺩﻭ ﺁﻴﻪ ﺍﻴﻤﺎﻥ ﺩﺍﺭﻴﻡ‪ ،‬ﺤﺭﻑ ﺤﺭﻑ ﺁﻨﺭﺍ ﺒﺩﻭﻥ ﻜﻡ ﻭ ﻜﺎﺴﺕ ﻭ ﺒﺩﻭﻥ ﺘﺄﻭﻴل‬
‫ﻤىﭙﺫﻴﺭﻴﻡ‪ ،‬ﻴﻜﻰ ﻤﺭﺒﻭﻁ ﺒﻪ ﺩﻨﻴﺎﺴﺕ ﻭ ﺩﻴﮕﺭﻯ ﻤﺭﺒﻭﻁ ﺒﻪ ﺁﺨﺭﺕ‪ ،‬ﺩﺭ ﺩﻨﻴﺎ ﻨﻤىﺘﻭﺍﻥ ﺨﺩﺍ ﺭﺍ ﺒﺎ ﭽﺸﻡ ﻫﺎﻯ ﺨﻭﺩ ﺩﻴﺩ‪،‬‬
‫ﻭﻝﻰ ﺩﺭ ﺁﺨﺭﺕ ﺒﻪ ﺩﻴﺩﺍﺭ ﺍﻭ ﻨﺎﺌل ﻤىﺸﻭﻴﻡ‪.‬‬
‫ﺍﮔﺭ ﻗﺒﻭل ﻜﻨﻴﻡ ﻜﻪ ﺁﻴﻪ "ﻻﺘﺩﺭﻜﻪ ﺍﻻﺒﺼﺎﺭ" ﻋﺎﻡ ﺍﺴﺕ ﻭ ﻨﺒﺎﻴﺩ ﺁﻨﺭﺍ ﻤﺨﺘﺹ ﺒﻪ ﺩﻨﻴﺎ ﺴﺎﺨﺕ‪ ،‬ﺒﺎﻴﺩ ﺘﻭﺠﻪ ﺩﺍﺸﺕ ﻜﻪ‬
‫ﺩﺭ ﺁﻴﻪ "ﻻﺘﺩﺭﻜﻪ" ﺒﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﻨﻪ "ﻻﺘﺭﺍﻩ"‪ ،‬ﻤﻴﺎﻥ "ﺩﻴﺩﻥ" ﻭ "ﺩﺭﻙ ﻜﺭﺩﻥ" ﻓﺭﻕ ﺍﺴﺕ‪ ،‬ﺍﺤﺩﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺨﺩﺍ ﺭﺍ ﭽﻨﺎﻥ‬
‫ﻼ ﺒﺭﺁﻥ ﺍﺤﺎﻁﻪ ﻜﻨﺩ ﻭ ﺒﻁﻭﺭ ﻜﺎﻤل ﺁﻨﺭﺍ "ﺩﺭﻙ" ﻨﻤﺎﻴﺩ‪ ،‬ﻓﻘﻁ ﻤىﺒﻴﻨﺩ ﻭ ﺍﺯ ﺠﻤﺎل ﺍﻭ ﻝﺫﺕ ﻤىﺒﺭﺩ‪.‬‬
‫ﺒﺒﻴﻨﺩ ﻜﻪ ﻜﺎﻤ ﹰ‬
‫ﺍﻴﻥ ﻨﻴﺯ ﺩﺭﺴﺕ ﺍﺴﺕ ﻜﻪ ﺒﻪ ﻤﻭﺴﻰ)ﻉ( ﮔﻔﺘﻪ ﺸﺩﻩ‪ " :‬ﻝﻥ ﺘﺭﺍﻨﻰ‪ :‬ﻫﺭﮔﺯ ﻤﺭﺍ ﺩﻴﺩﻩ ﻨﺘﻭﺍﻨﻰ"‪ ،‬ﻭﻝﻰ ﻤﻰ ﭙﺭﺴﻴﻡ‪ :‬ﭽﻪ‬
‫ﭽﻴﺯﻯ ﺒﺎﻋﺙ ﭙﺎﺭﻩ ﭙﺎﺭﻩ ﺸﺩﻥ ﻜﻭﻩ ﻭ ﺒىﻬﻭﺸﻰ ﻤﻭﺴﻰ)ﻉ( ﺸﺩﻩ؟ ﺁﻴﺎ ﺍﻴﻥ ﺤﺎﺩﺜﻪ ﺍﺯ ﺘﺠﻠﻰ ﺨﺩﺍ ﺒﺴﻭىﻜﻭﻩ ﺭﻭﻨﻤﺎ ﻨﺸﺩﻩ؟‬
‫ﻤﮕﺭ ﻤىﺸﻭﺩ ﮔﻔﺕ ﻜﻪ ﺩﺭ ﺁﻨﺠﺎ ﻫﻴﭻ ﺤﺎﺩﺜﻪ ﺍﻯ ﺭﺥ ﻨﺩﺍﺩﻩ ﻭ ﻤﻭﺴﻰ)ﻉ( ﻫﻴﭻ ﭽﻴﺯﻯ ﺭﺍ ﻨﺩﻴﺩﻩ؟! ﺍﮔﺭ ﺩﻴﺩﺍﺭ ﺭﻭﺯ ﻗﻴﺎﻤﺕ‬
‫ﺭﺍ ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل‪ ،‬ﻤﺸﺎﻫﺩﻩ ﺒﺎﻁﻨﻰ ﺒﺨﻭﺍﻨﻴﻡ ﻜﻪ ﻻﺯﻤﻪ ﺩﻴﺩﻥ ﺤﺴﻰ‪ ،‬ﺠﺴﻤﺎﻨﻰ ﺒﻭﺩﻥ ﺨﺩﺍﺴﺕ‪ ،‬ﻤىﭙﺭﺴﻴﻡ‪ :‬ﺘﻜﻠﻡ ﺨﺩﺍﻭﻨﺩ)ﺝ(‬
‫ﺭﺍ ﺒﺎ ﻤﻭﺴﻰ)ﻉ( ﭽﮕﻭﻨﻪ ﺘﻭﺠﻴﻪ ﻜﻨﻴﻡ؟ ﻤﮕﺭ ﺍﺯ ﺩﺭﺨﺘﻰ ﺒﻪ ﺍﻭ "ﻨﺩﺍ" ﻨﻜﺭﺩﻩ ﻭ ﺒﺎ ﻜﻼﻡ ﺨﺎﺼﻰ ﺒﺎ ﺍﻭ ﺘﻜﻠﻡ ﻨﻨﻤﻭﺩﻩ؟ ﺍﻴﻥ‬
‫"ﻨﺩﺍ"‪" ،‬ﺘﻜﻠﻡ" ﻭ "ﺘﺠﻠﻰ" ﺭﺍ ﭽﮕﻭﻨﻪ ﺘﻭﺠﻴﻪ ﻜﻨﻴﻡ؟‬
‫ﺁﻴﺎ ﺒﺭ ﺍﺴﺎﺱ ﻤﻌﻴﺎﺭﻫﺎﻯ ﺸﻤﺎ "ﺘﻜﻠﻡ" ﻨﻴﺯ ﺠﺴﻤﺎﻨﻰ ﺒﻭﺩﻥ ﺭﺍ ﺍﻴﺠﺎﺏ ﻨﻤىﻜﻨﺩ؟! ﺁﻴﺎ ﻤىﺸﻭﺩ ﺁﻨﺭﺍ "ﺘﻜﻠﻡ" ﻭ "ﻨﺩﺍﻯ"‬
‫ﺒﺎﻁﻨﻰ ﺨﻭﺍﻨﺩ؟‬
‫ﺝ‪ :‬ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﺤﺎﻜﻡ ﺩﺭ ﺁﺨﺭﺕ ﺭﺍ ﻨﺒﺎﻴﺩ ﺸﺒﻴﻪ ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﺤﺎﻜﻡ ﺒﺭ ﺩﻨﻴﺎ ﺸﻤﺭﺩ‪ ،‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﺩﺭ‬
‫ﺒﻬﺸﺕ ﻨﻪ ﺒﻴﻤﺎﺭﻯ ﺍﺴﺕ‪ ،‬ﻨﻪ ﭙﻴﺭﺸﺩﻥ ﻭ ﻨﻪ ﻤﺭﺩﻥ‪ ،‬ﺁﺏ ﻭ ﺸﻴﺭ ﺁﻥ ﻨﻪ ﮔﻨﺩﻩ ﻤىﺸﻭﺩ ﻭ ﻨﻪ ﻤﺘﻌﻔﻥ‪ ،‬ﺒﻪ ﻫﺭﺴﻭﻴﻰ ﻤىﺘﻭﺍﻥ‬
‫ﺁﻨﺭﺍ ﺭﺍﻨﺩ‪ ،‬ﺸﺭﺍﺏ ﺁﻥ ﻨﻪ ﻤﺴﺕ ﻜﻨﺩ ﻭ ﻨﻪ ﺒﻪ ﺒﻴﻬﻭﺩﮔﻰ ﻭ ﻫﺭﺯﮔﻰ ﻭﺍﺩﺍﺭﺩ‪ ،‬ﻨﻪ ﺩل ﻭ ﺩﻴﺩﻩ ﻭ ﮔﻭﺵ ﻤﺎ ﺩل ﻭ ﺩﻴﺩﻩ ﻭ‬

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‫ﮔﻭﺵ ﺩﻨﻴﺎ ﺨﻭﺍﻫﺩ ﺒﻭﺩ ﻭ ﻨﻪ ﺘﻭﺍﻥ ﺩﻴﺩﻥ ﻭ ﺸﻨﻴﺩﻥ ﻭ ﺍﺤﺴﺎﺱ ﻤﺎ ﻤﺤﺩﻭﺩ ﻭ ﻀﻌﻴﻑ ﺒﻪ ﺍﻨﺩﺍﺯﻩ ﺩﻨﻴﺎ‪ ،‬ﺩﺭ ﺁﻨﺠﺎ ﺍﻫل‬
‫ﺒﻬﺸﺕ‪ ،‬ﺍﻫل ﺩﻭﺯﺥ ﺭﺍ ﺒﻨﮕﺭﻨﺩ ﻭ ﺼﺩﺍﻯ ﻫﻤﺩﻴﮕﺭ ﺭﺍ ﺒﺸﻨﻭﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺍﺯ ﻫﻤﺩﻴﮕﺭ ﭽﻨﺎﻥ ﻓﺎﺼﻠﻪ ﺩﺍﺭﻨﺩ ﻜﻪ ﮔﻭﻴﺎ‬
‫ﻴﻜﻰ ﺩﺭ ﻴﻙ ﺴﻴﺎﺭﻩ ﺩﻨﻴﺎ ﻭ ﺩﻴﮕﺭﻯ ﺩﺭ ﺴﻴﺎﺭﻩ ﺩﻴﮕﺭﻯ ﺒﺴﺭ ﻤىﺒﺭﺩ‪ ،‬ﺩﺭ ﺁﻨﺠﺎ ﻨﻪ ﺍﻴﻥ ﻓﺎﺼﻠﻪ ﺍﺴﺕ ﻭ ﻨﻪ ﺍﻴﻥ ﺤﺠﺎﺒﻬﺎ‪،‬‬
‫ﺩﺭ ﺁﻨﺠﺎ ﻜﺎﻓﺭ‪ ،‬ﻜﻭﺭ ﻭ ﻤﺤﺠﻭﺏ ﺒﺎﺸﺩ ﻭ ﻤﺅﻤﻥ‪ ،‬ﺒﻴﻨﺎ ﻭ ﻨﺎﻅﺭ ﻭ ﺴﻴﺭﺍﺏ ﺍﺯ ﺩﻴﺩﺍﺭ‪.‬‬
‫‪24‬ـ‪ :25‬ﻭ ﺩﺭ ﻤﻘﺎﺒل ﺍﻴﻥ ﮔﺭﻭﻩ ﻤﺅﻤﻥ‪ ،‬ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺒﺎ ﭽﻬﺭﻩ ﻫﺎﻯ ﻋﺒﻭﺱ ﻭ ﺩﺭﻫﻡ ﻜﺸﻴﺩﻩ ﻗﺭﺍﺭ ﺨﻭﺍﻫﺩ‬
‫ﺩﺍﺸﺕ‪ ،‬ﺒﻴﻤﻨﺎﻙ ﻭ ﺍﻨﺩﻭﻫﻨﺎﻙ‪ ،‬ﺭﻨﮓ ﭙﺭﻴﺩﻩ‪ ،‬ﻤﻨﺘﻅﺭ ﻋﺫﺍﺏ ﻜﻤﺭﺸﻜﻥ‪.‬‬
‫‪26‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺑﺮﺳﺪ ﺑﻪ ﮔﻠﻮﮔﺎﻩ‪.‬‬ ‫}*‬ ‫‪ a‬ا*‪َ.‬ا ِ َ‬‫‪ِ 4‬إذَا ََ~َ ِ‬ ‫آَ ‪.‬‬
‫‪27‬ـ ﻭ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﻛﻴﺴﺖ ﺩﻡ ﻛﻨﻨﺪﻩ؟‬ ‫ق*‬ ‫َو ِ َ‪ َْ8 6‬رَا ٍ‬
‫‪28‬ـ ﻭ ﮔﻤﺎﻥ ﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺍﺳﺖ "ﻭﻗﺖ" ﻓﺮﺍﻕ‪.‬‬ ‫ق*‬ ‫ َأ‪ Hُ .‬اَِْا ُ‬ ‫َو`َ ‪.‬‬
‫ق‬
‫ق ِ‪ِ .‬‬ ‫‪ a‬ا‪ُ .‬‬ ‫وَاْ*َ‪ِ .‬‬
‫‪29‬ـ ﻭ ﺑﭙﻴﭽﺪ ﺳﺎﻕ ﺑﺮﺳﺎﻕ‪.‬‬
‫*‬
‫‪30‬ـ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﺴﲑ ﺑﺴﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﺎﺷﺪ‪.‬‬
‫ﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎﻕ *‬
‫ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪ ‬‬
‫ت ‪:%) "* $+,-‬‬ ‫‪26‬ـ ‪ :29‬در ا‬
‫ﺍﻝﻑ‪ :‬ﮔﻤﺎﻥ ﻤﻜﻨﻴﺩ ﻜﻪ "ﺁﺨﺭﺕ" ﺩﻭﺭ ﺍﺴﺕ ﻭ ﻤﻴﺎﻥ ﺸﻤﺎ ﻭ ﺭﺴﺘﺎﺨﻴﺯ ﻓﺎﺼﻠﻪ ﺯﻴﺎﺩﻯ ﻭﺠﻭﺩ ﺩﺍﺭﺩ! ﭽﻨﻴﻥ ﻨﻴﺴﺕ‪،‬‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺸﻤﺎ ﺒﺎ ﻤﺭﮒ ﺘﺎﻥ ﺁﻏﺎﺯ ﻤىﺸﻭﺩ‪ ،‬ﺒﺎ ﻤﺭﮒ ﺴﻔﺭﺘﺎﻥ ﺒﺴﻭﻯ ﺨﺩﺍ ﺁﻏﺎﺯ ﻤىﮕﺭﺩﺩ‪ ،‬ﻫﻤﻴﻨﻜﻪ ﺭﻭﺡ ﺒﻪ ﮔﻠﻭﮔﺎﻩ‬
‫ﺭﺴﻴﺩ‪ ،‬ﺩﺭ ﺠﺴﺘﺠﻭﻯ ﻁﺒﻴﺏ ﺤﺎﺫﻕ ﺭﻓﺘﻪ ﻭ ﺒﻪ ﺍﻴﻥ ﻨﺘﻴﺠﻪ ﻤىﺭﺴﻴﺩ ﻜﻪ ﺩﻴﮕﺭ ﺯﻤﺎﻥ ﻓﺭﺍﻕ ﺍﺴﺕ‪ ،‬ﺒﺎﻴﺩ ﺍﺯ ﺩﻨﻴﺎ ﻭ ﻝﺫﺕ‬
‫ﻫﺎﻴﺵ ﻭﺩﺍﻉ ﻜﺭﺩ‪ ،‬ﻫﺭﭽﻪ ﺩﺭ ﺩﻨﻴﺎ ﺒﻪ ﺁﻥ ﭽﺴﭙﻴﺩﻩ ﻭ ﺨﺩﺍ ﻭ ﺁﺨﺭﺕ ﺭﺍ ﺒﺭﺍﻴﺵ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻩ ﺒﻭﺩﻯ ﺒﺎﻴﺩ ﺍﺯ ﺘﻤﺎﻤﻰ ﺁﻨﻬﺎ‬
‫ﺠﺩﺍ ﺸﻭﻯ ﻭ ﺒﻪ ﺩﻴﮕﺭﺍﻥ ﺒﻪ ﻤﻴﺭﺍﺙ ﺒﮕﺫﺍﺭﻯ‪ ،‬ﺯﻤﺎﻨﻴﻜﻪ ﺍﺯ ﺸﺩﺕ ﺩﺭﺩ ﻨﺯﻉ‪ ،‬ﺴﺎﻕ ﺒﺭﺴﺎﻕ ﺒﭙﻴﭽﺩ‪ ،‬ﺁﻨﮕﺎﻩ ﺴﻔﺭﺕ ﺒﺴﻭﻯ‬
‫ﺨﺩﺍ ﺁﻏﺎﺯ ﺸﻭﺩ‪ ،‬ﻨﺯﻉ ﺘﻭ ﻨﻘﻁﻪ ﺁﻏﺎﺯ ﻤﺴﻴﺭﻯ ﺍﺴﺕ ﻜﻪ ﺒﻪ ﺨﺩﺍ ﻤﻨﺘﻬﻰ ﻤىﺸﻭﺩ‪ ،‬ﭽﺭﺍ ﺁﺨﺭﺕ ﺭﺍ ﺩﻭﺭ ﭙﻨﺩﺍﺸﺘﻪ ﺍﻯ ﻭ ﺒﻪ‬
‫ﺍﻫﺩﺍﻑ ﭙﺴﺕ ﻭ ﺯﻭﺩﺭﺱ ﺩﻨﻴﺎ ﭽﺴﭙﻴﺩﻩ ﺍﻯ ﻭ ﺒﺭﺍﻯ ﺁﻥ ﺨﺩﺍ ﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻩ ﺍﻯ؟!‬
‫‪31‬ـ ﭘﺲ ﻧﻪ ﺗﺼﺪﻳﻖ ﻛﺮﺩ ﻭ ﻧﻪ ﳕﺎﺯ ﺑﺮﭘﺎ ﺩﺍﺷﺖ‪.‬‬ ‫ق َو َ‪* N.َ] 3‬‬ ‫‪َ ). َ] 4‬‬‫&َ َ‬
‫‪32‬ـ ﺑﺮﻋﻜﺲ ﺗﻜﺬﻳﺐ ﻛﺮﺩ ﻭ ﺭﻭ ﺑﺮﺗﺎﻓﺖ‪.‬‬ ‫ب َوَ َ‪* N.‬‬ ‫َوَـ'ِ آَ ‪َ J.‬‬
‫‪33‬ـ ﺳﭙﺲ ﮔﺮﺩﻥ ﻓﺮﺍﺯﻧﺪﻩ ﺑﺴﻮﻯ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺵ‬ ‫ ِإَ‪َ N‬أهِْ ِ‪N.Kََ*َ$ H‬‬‫ﺙُ ‪َ .‬ذهَ َ‬
‫*‬
‫ﺭﻓﺖ‪.‬‬

‫‪31‬‬
‫‪34‬ـ ﻭ ﺍﻯ ﻭﺍﻯ ﺑﻪ ﺣﺎﻝ ﺗﻮ‪.‬‬ ‫‪َAَ& W‬وَْ‪* N‬‬ ‫َأوَْ‪َ َ N‬‬

‫‪35‬ـ ﺑﺎﺯﻫﻢ ﻭﺍﻯ ﻭﺍﻯ ﺑﻪ ﺣﺎﻝ ﺗﻮ‪.‬‬ ‫‪َAَ& W‬وَْ‪* N‬‬ ‫ﺙُ ‪َ .‬أوَْ‪َ َ N‬‬
‫‪36‬ـ ﺁﻳﺎ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﭘﻨﺪﺍﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﮔﺬﺍﺷﺘﻪ‬ ‫ﺐ ﺍﻹِﻧﺴ‪‬ﺎ ﹸﻥ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ‬‫ﺴ ‪‬‬ ‫ﺤ‪‬‬ ‫ﹶﺃ‪‬ﻳ ‪‬‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ ﻣﻬﻤﻞ ﻭ ﻭﺍﻣﺎﻧﺪﻩ‪.‬‬ ‫‪‬ﺳﺪ‪‬ﻯ *‬
‫‪37‬ـ ﻣﮕﺮ ﻧﺒﻮﺩ ﭼﻮﻥ ﻧﻄﻔﻪ ﺍﻯ ﺍﺯ ﻣﲎ ﺭﳜﺘﺎﻧﺪﻩ‪.‬‬ ‫}‬
‫‪ ِE.8 G8 \ً َْKُ W‬‬‫َأَْ ‪ُ َ$‬‬
‫‪38‬ـ ﺳﭙﺲ ﳋﺘﻪ ﺧﻮﱏ ﺑﻮﺩ‪ ،‬ﻛﻪ "ﺧﺪﺍ" ﺁﻓﺮﻳﺪ ﻭ‬ ‫‪* NَEُْ$‬‬
‫ﺑﺮﺍﺑﺮ ﻛﺮﺩ‪.‬‬ ‫ &ََ‪.‬ى‬ ‫ن ‪َ ََIَ& \ً َ[ََ+‬‬‫ﺙُ ‪ .‬آَ َ‬
‫*‬
‫‪39‬ـ ﻭ ﺍﺯ ﺁﻥ ﺟﻮﺭﻩﺀ "ﻧﺮ" ﻭ "ﻣﺎﺩﻩ" ﺑﺎﺭ ﺁﻭﺭﺩ‪.‬‬
‫ ا ‪J.‬آَ َ‬
‫&َ‪ Hُ ْEِ8 6َ َ1َF‬ا ‪=.‬وَْْ ِ‬
‫‪40‬ـ ﻣﮕﺮ ﭼﻨﲔ ﺫﺍﺗﻰ ﺑﺮ ﺍﻳﻦ ﻗﺎﺩﺭ ﻧﻴﺴﺖ ﻛﻪ‬ ‫وَا;ُ‪* Nَc‬‬
‫ﻣﺮﺩﻩ ﻫﺎ ﺭﺍ ﺯﻧﺪﻩ ﻛﻨﺪ؟‬ ‫ﻚ ِﺑﻘﹶﺎ ِﺩ ٍﺭ ‪‬ﻋﻠﹶﻰ ﺃﹶﻥ‬
‫ﺲ ﹶﺫِﻟ ‪‬‬‫ﹶﺃﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺤﻴِـ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ *‬
‫‪‬ﻳ ‪‬‬
‫‪31‬ـ ‪ :35‬ﺍﻴﻥ ﺍﻨﺴﺎﻥ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﻜﻪ ﻗﺼﺩ ﺩﺍﺭﺩ ﺩﺭﺁﻴﻨﺩﻩ ﻤﺭﺘﻜﺏ ﮔﻨﺎﻩ ﺸﻭﺩ‪ ،‬ﻭ ﻫﻤﻴﻥ ﺍﺭﺍﺩﻩ ﮔﻨﺎﻩ ﺍﻭ ﺭﺍ‬
‫ﺍﺯ ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﺒﺎﺯﻤىﺩﺍﺭﺩ‪ ،‬ﺒﺎ ﻭﺠﻭﺩ ﻫﻤﻪﺀ ﺩﻻﻴل ﻤﺘﻴﻥ ﻭ ﻗﺎﻨﻊ ﻜﻨﻨﺩﻩ‪ ،‬ﻨﻪ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺎﻭﺭ ﻜﺭﺩ ﻭ ﻨﻪ ﺒﻪ‬
‫ﺨﺩﺍ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩ ﻭ ﻨﻪ ﭙﻴﻭﻨﺩﺵ ﺭﺍ ﺒﺎ ﺨﺩﺍ ﺍﺴﺘﻭﺍﺭ ﺴﺎﺨﺕ ﻭ ﻨﻪ ﻨﻤﺎﺯ ﺒﺭﭙﺎ ﺩﺍﺸﺕ‪ ،‬ﺒﺭﻋﻜﺱ ﺭﺍﻩ ﺘﻜﺫﻴﺏ ﻭ ﺍﻨﻜﺎﺭ ﺩﺭ‬
‫ﭙﻴﺵ ﮔﺭﻓﺕ ﻭ ﺍﺯ ﭙﺫﻴﺭﻓﺘﻥ ﺤﻘﺎﻴﻕ ﺭﻭ ﺒﺭﺘﺎﻓﺕ ﻭ ﺒﺎ ﻏﺭﻭﺭ ﻭ ﺘﻜﺒﺭ ﺒﺴﻭﻯ ﺨﺎﻨﻭﺍﺩﻩ ﺍﺵ ﺒﺭﮔﺸﺕ ﻭ ﺍﺯ ﺍﻴﻨﻜﻪ ﺁﺨﺭﺕ ﺭﺍ‬
‫ﺘﻜﺫﻴﺏ ﻨﻤﻭﺩﻩ ﻭ ﺒﻪ ﺤﻘﻴﻘﺕ ﭙﺸﺕ ﻜﺭﺩﻩ‪ ،‬ﺍﺤﺴﺎﺱ ﺴﺭﺒﻠﻨﺩﻯ ﻭ ﻏﺭﻭﺭ ﻤىﻜﻨﺩ‪ ،‬ﻨﻤىﺩﺍﻨﺩ ﻜﻪ ﺩﺭ ﭽﻪ ﻭﻀﻊ ﺍﻓﺴﻭﺴﻨﺎﻙ ﻭ‬
‫ﻗﺒﻴﺤﻰ ﻗﺭﺍﺭ ﮔﺭﻓﺘﻪ ﻭ ﭽﻪ ﻋﺎﻗﺒﺕ ﻭﺨﻴﻡ ﻭ ﺯﺸﺘﻰ ﺩﺭ ﺍﻨﺘﻅﺎﺭﺵ‪ .‬ﻭﺍﻯ ﺒﻪ ﺤﺎل ﺯﺸﺘﺵ ﺩﺭ ﺩﻨﻴﺎ‪ ،‬ﻭﺍﻯ ﺒﻪ ﺍﻨﺠﺎﻡ ﺒﺩﺵ ﺩﺭ‬
‫ﺁﺨﺭﺕ‪.‬‬
‫‪36‬ـ‪ :40‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻨﻜﺘﻪ ﺨﻴﻠﻰ ﻤﻬﻡ ﻭ ﺍﺴﺎﺴﻰ ﺭﺍ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺁﻴﺎ ﺍﻴﻥ ﺍﻨﺴﺎﻥ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﻤىﭙﻨﺩﺍﺭﺩ ﻜﻪ ﭙﺱ ﺍﺯ ﻤﺭﮒ‪ ،‬ﻤﻬﻤل ﻭ ﻭﺍﻤﺎﻨﺩﻩ ﮔﺫﺍﺸﺘﻪ ﺨﻭﺍﻫﺩ ﺸﺩ‪،‬‬
‫ﺍﺴﺘﺨﻭﺍﻨﻬﺎﻯ ﭙﻭﺴﻴﺩﻩ ﻭ ﺭﮒ ﻭ ﭙﻰ ﺘﺠﺯﻴﻪ ﺸﺩﻩ ﺍﺵ ﻫﻤﺎﻨﮕﻭﻨﻪ ﺨﻭﺍﻫﺩ ﻤﺎﻨﺩ ﻭ ﻜﺴﻰ ﺒﻪ ﺁﻥ ﺍﻋﺘﻨﺎﻴﻰ ﻨﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻭ‬
‫ﺠﻤﻊ ﻭﺠﻭﺭ ﻨﻨﻤﻭﺩﻩ ﻭ ﺠﺎﻥ ﺩﺭ ﺁﻥ ﻨﺨﻭﺍﻫﺩ ﺩﻤﻴﺩ؟! ﮔﻤﺎﻨﺵ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻤﺭﮒ ﭙﺎﻴﺎﻥ ﻜﺎﺭ ﺍﺴﺕ‪ ،‬ﻭ ﭙﺱ ﺍﺯ ﺁﻥ ﻨﻪ‬
‫ﻜﺴﻰ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻜﻪ ﺍﻭ ﺭﺍ ﺩﻭﺒﺎﺭﻩ ﺯﻨﺩﻩ ﻜﻨﺩ ﻭ ﻨﻪ ﻜﺴىﻜﻪ ﺘﻭﺍﻥ ﭽﻨﻴﻥ ﻜﺎﺭﻯ ﺭﺍ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪.‬‬

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‫ﺏ‪ :‬ﺁﻴﺎ ﺍﻭ ﺨﻠﻘﺕ ﻨﺨﺴﺘﻴﻥ ﺨﻭﺩ ﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩﻩ؟ ﺁﻴﺎ ﻨﻤىﺩﺍﻨﺩ ﻜﻪ ﺁﻓﺭﻴﻨﺵ ﺍﻭ ﺍﺯ ﻨﻁﻔﻪ ﺍﻯ ﺁﻏﺎﺯ ﺸﺩﻩ ﻜﻪ ﺩﺭ‬
‫ﺭﺤﻡ ﺭﻴﺨﺘﻪ ﺸﺩﻩ‪ ،‬ﻭ ﭙﺱ ﺍﺯ ﺭﻴﺨﺘﻥ ﻨﻪ ﭙﺩﺭ ﺩﺭ ﺘﺭﻜﻴﺏ ﻭ ﺭﺸﺩ ﻭ ﻨﻤﻭﻯ ﺁﻥ ﻨﻘﺸﻰ ﺩﺍﺸﺕ ﻭ ﻨﻪ ﻤﺎﺩﺭ ﺘﻭﺍﻥ ﺘﺼﺭﻑ ﻭ‬
‫ﻤﺩﺍﺨﻠﻪ ﺍﻯ‪ .‬ﺒﮕﻭ! ﭽﻪ ﻜﺴﻰ ﺍﻴﻥ ﻨﻁﻔﻪ ﺤﻘﻴﺭ ﺭﻴﺨﺘﻪ ﺸﺩﻩ ﺭﺍ ﺒﺸﻜل ﻴﻙ ﺍﻨﺴﺎﻥ ﺩﺭ ﺁﻭﺭﺩﻩ؟ ﺘﺤﺕ ﻨﻅﺭ ﻭ ﻤﺭﺍﻗﺒﺕ ﭽﻪ‬
‫ﻜﺴﻰ ﺭﺸﺩ ﻭ ﻨﻤﻭﻜﺭﺩ‪ ،‬ﺒﻪ ﻝﺨﺘﻪ ﺨﻭﻥ ﺘﺒﺩﻴل ﺸﺩ ﻭ ﺁﻓﺭﻴﻨﺸﺵ ﺒﺤﻴﺙ ﻤﻭﺠﻭﺩ ﺯﻨﺩﻩ ﺁﻏﺎﺯ ﻭ ﺘﺴﻭﻴﻪ ﺍﺵ ﺼﻭﺭﺕ ﮔﺭﻓﺕ؟‬
‫ﺘﺤﺕ ﻓﺭﻤﺎﻥ ﭽﻪ ﻜﺴﻰ ﺒﺭﺨﻰ ﺍﺯ ﻨﻁﻔﻪ ﻫﺎ ﺒﻪ ﺸﻜل "ﻨﺭ" ﻭ ﺒﺭﺨﻰ ﺒﺸﻜل "ﻤﺎﺩﻩ" ﺩﺭﻤىﺂﻴﻨﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ "ﺠﻭﺭﻩ ﻴﻰ"‬
‫ﺍﺯ ﺁﻨﻬﺎ ﺩﺭﺴﺕ ﻤىﺸﻭﺩ ﻜﻪ ﻤﻭﺠﺏ ﺍﺩﺍﻤﻪ ﻨﺴل ﺁﺩﻤﻰ ﻤىﮕﺭﺩﺩ؟ ﻤﮕﺭ ﺍﻴﻨﻬﺎ ﻫﻤﻪ ﻤﻅﺎﻫﺭ ﺘﺼﺭﻑ ﻭ ﺭﺒﻭﺒﻴﺕ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭ ﺘﻭ ﻨﻴﺴﺕ؟‬
‫ﺝ‪ :‬ﻤﮕﺭ ﺫﺍﺘﻴﻜﻪ ﺨﺎﻙ ﺭﺍ ﺒﻪ ﻨﻁﻔﻪ ﺘﺒﺩﻴل ﻤىﻜﻨﺩ‪ ،‬ﻨﻁﻔﻪ ﺭﺍ ﺒﻪ ﺸﻜل ﻋﻠﻘﻪ ﻭ ﻝﺨﺘﻪ ﺨﻭﻥ ﺩﺭﻤىﺂﺭﺩ‪ ،‬ﺨﻠﻘﺕ ﺍﻨﺴﺎﻨﺭﺍ ﺍﺯ‬
‫ﻝﺨﺘﻪ ﺨﻭﻥ ﺁﻏﺎﺯ ﻤىﻜﻨﺩ‪ ،‬ﺒﻪ ﺘﺴﻭﻴﻪ ﺍﺵ ﻤىﭙﺭﺩﺍﺯﺩ‪ ،‬ﺠﻭﺭﻩ ﻨﺭ ﻭ ﻤﺎﺩﻩ ﺍﺯ ﺁﻥ ﺩﺭﺴﺕ ﻤىﻜﻨﺩ‪ ،‬ﺁﻴﺎ ﭽﻨﻴﻥ ﺫﺍﺘﻰ ﻗﺎﺩﺭ ﺒﺭ‬
‫ﺯﻨﺩﻩ ﻜﺭﺩﻥ ﻤﺠﺩﺩ ﻤﺭﺩﻩ ﻫﺎ ﻨﺨﻭﺍﻫﺩ ﺒﻭﺩ؟ ﺍﻴﻥ ﭽﻪ ﻗﻀﺎﻭﺕ ﺴﻔﻴﻬﺎﻨﻪ ﻭ ﺒىﺨﺭﺩﺍﻨﻪ ﺍﻯ ﺍﺴﺕ؟ ﻤﺴﻠﻤﹰﺎ ﻜﻪ ﺯﻨﺩﻩ ﻜﺭﺩﻥ‬
‫ﻤﺭﺩﻩ ﻫﺎ ﻜﺎﺭﻯ ﺒﻪ ﻤﺭﺍﺘﺏ ﺁﺴﺎﻨﺘﺭ ﺍﺯ ﺩﺭﺁﻭﺭﺩﻥ ﺨﺎﻙ ﺒﻪ ﺸﻜل ﻨﻁﻔﻪ ﺍﺴﺕ‪.‬‬

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‫ا)ﺙ‬
‫‪ q&18‬ر‬
‫ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ" ﺍﻝﻤﺩﺜﺭ‪ :‬ﺭﻭﻜﺵ ﺨﻭﺍﺏ ﺒﺭﺨﻭﺩ ﻜﺸﻴﺩﻩ" ﺍﺴﺕ‪ ،‬ﻜﻪ ﺍﺯ ﺁﻴﻪ ﺍﻭل ﺁﻥ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ ،‬ﺸﺎﻤل ‪ 59‬ﺁﻴﻪ‬
‫ﺒﻭﺩﻩ‪ ،‬ﺒﻪ ﺍﺴﺘﺜﻨﺎﻯ ﺁﻴﻪ )‪ (31‬ﺁﻥ ﻫﻤﻪﺀ ﺴﻭﺭﻩ ﺩﺭ ﻤﻜﻪ ﻤﻜﺭﻤﻪ ﻭ ﺩﺭ ﺩﻭ ﻤﺭﺤﻠﻪ ﻨﺎﺯل ﺸﺩﻩ‪ 7 ،‬ﺁﻴﻪ ﺍﻭل ﺩﺭ ﻤﺭﺍﺤل‬
‫ﺍﺒﺘﺩﺍﻴﻰ ﻭﺤﻰ ﻭ ﺒﻘﻴﻪ ﺩﺭ ﺸﺭﺍﻴﻁﻰ ﻨﺎﺯل ﮔﺭﺩﻴﺩﻩ ﻜﻪ ﺴﺭﺩﻤﺩﺍﺭﺍﻥ ﻗﺭﻴﺵ ﺒﻪ ﺘﺒﻠﻴﻐﺎﺕ ﺸﺩﻴﺩ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﺹ( ﭙﺭﺩﺍﺨﺘﻪ‬
‫ﺍﻨﺩ‪ ،‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺴﺎﺤﺭ ﻤىﺨﻭﺍﻨﻨﺩ ﻭ ﻗﺭﺁﻥ ﺭﺍ ﮔﻔﺘﺎﺭ ﺍﻭ‪.‬‬
‫ﺩﺭ ﺒﺨﺵ ﺍﻭل ﺴﻭﺭﻩ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺒﻪ ﺼﻴﻐﻪ "ﻤﺩﺜﺭ" ﺨﻁﺎﺏ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﺩﺴﺘﻭﺭ ﻤىﺩﻫﺩ ﻜﻪ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺯﻤﺎﻥ ﺨﻭﺍﺏ ﺴﭙﺭﻯ ﺸﺩﻩ‪ ،‬ﺒﺭﺨﻴﺯ ﻭ ﻤﺭﺩﻡ ﺭﺍ ﺍﺯ ﻋﺎﻗﺒﺕ ﺩﺭﺩﻨﺎﻙ ﻭ ﻭﺨﻴﻤىﻜﻪ ﺩﺭ ﺍﻨﺘﻅﺎﺭ ﺸﺎﻥ ﺍﺴﺕ‬
‫ﻫﺸﺩﺍﺭ ﺩﻩ‪.‬‬
‫ﺏ‪ :‬ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺒﺯﺭﮒ ﺒﺸﻤﺎﺭ‪ ،‬ﺒﺴﻭﻯ ﺨﺩﺍﻯ ﺒﺯﺭﮒ ﺩﻋﻭﺕ ﻜﻥ‪ ،‬ﺒﺎ ﺼﺩﺍﻯ ﺒﻠﻨﺩ ﺍﻋﻼﻥ ﻜﻥ ﻜﻪ ﻓﻘﻁ ﺨﺩﺍ‬
‫ﺒﺯﺭﮒ ﺍﺴﺕ‪ ،‬ﻤﺒﺎﺩﺍ ﺩﺭ ﻤﺄﻤﻭﺭﻴﺘىﻜﻪ ﺒﻌﻬﺩﻩ ﺍﺕ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪) ،‬ﻗﻴﺎﻡ ﻭ ﻫﺸﺩﺍﺭ( ﺍﺤﺴﺎﺱ ﻀﻌﻑ ﻭ ﻨﺎﺘﻭﺍﻨﻰ ﻜﻨﻰ ﻭ‬
‫ﺒﺯﺭﮔﻰ ﻭﻅﻴﻔﻪ ﻴﺎ ﻅﺎﻫﺭ ﺁﺭﺍﺴﺘﻪ ﺩﺸﻤﻥ ﺘﺭﺱ ﻭ ﺒﻴﻤﻰ ﺩﺭ ﺘﻭ ﺍﻴﺠﺎﺩ ﻜﻨﺩ‪ ،‬ﺒﺎ ﺍﺘﻜﺎﺀ ﻭ ﺍﺘﻜﺎل ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺒﺯﺭﮔﺕ ﻗﻴﺎﻡ‬
‫ﻜﻥ ﻭ ﻫﺸﺩﺍﺭ ﺩﻩ ‪.‬‬
‫ﺝ‪ :‬ﺠﺎﻤﻪ ﺍﺕ ﺭﺍ ﭙﺎﻙ ﺩﺍﺭ‪ ،‬ﻤﮕﺫﺍﺭ ﻝﻜﻪ ﮔﻨﺎﻩ ﺒﺭﺩﺍﻤﻨﺕ ﺒﭽﺴﭙﺩ ﻭ ﭙﻠﻴﺩﻯ ﻫﺎ ﺠﺎﻤﻪ ﺴﻔﻴﺩﺕ ﺭﺍ ﻝﻜﻪ ﺩﺍﺭ ﺴﺎﺯﺩ‪،‬‬
‫ﻜﺴﻴﻜﻪ ﺒﻪ ﺍﺼﻼﺡ ﺩﻴﮕﺭﺍﻥ ﻤىﺭﻭﺩ ﻭ ﻤﺄﻤﻭﺭﻴﺕ " ﻗﻴﺎﻡ" ﺒﺭﺍﻯ ﺍﺼﻼﺡ ﺠﺎﻤﻌﻪ ﻭ "ﺍﻨﺫﺍﺭ" ﻤﺭﺩﻡ ﺍﺯ ﻋﻭﺍﻗﺏ ﻭﺨﻴﻡ ﭙﻠﻴﺩﻯ‬
‫ﮔﻨﺎﻩ ﺭﺍ ﺒﻌﻬﺩﻩ ﻤىﮕﻴﺭﺩ‪ ،‬ﺒﺎﻴﺩ ﺩﺭ ﺍﺠﺘﻨﺎﺏ ﺍﺯ ﮔﻨﺎﻩ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺁﻝﻭﺩﮔﻰ ﻫﺎ ﺍﻝﮕﻭ ﺒﺎﺸﺩ‪ ،‬ﻫﺭﮔﺯ ﻨﮕﺫﺍﺭﺩ ﻝﻜﻪ ﺴﻴﺎﻫﻰ ﺒﺭ‬
‫ﺩﺍﻤﻥ ﺴﻔﻴﺩﺵ ﺒﻨﺸﻴﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﺭﺠﺯ‪ ،‬ﺘﺫﺒﺫﺏ ﻭ ﺩﻭ ﺩﻝﻰ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭ‪ ،‬ﺒﺎ ﻋﺯﻡ ﺭﺍﺴﺦ ﻭﺍﺭﺩ ﭙﻴﻜﺎﺭ ﺸﻭ‪ ،‬ﻤﺘﻴﻥ ﻭ ﻤﺼﻤﻡ‪ ،‬ﺍﺴﺘﻭﺍﺭ ﻭ ﺜﺎﺒﺕ‬
‫ﻗﺩﻡ‪.‬‬
‫ﻫـ‪ :‬ﻤﺒﺎﺩﺍ ﺍﺯ ﻁﻭﻻﻨﻰ ﺸﺩﻥ ﻤﺒﺎﺭﺯﻩ ﺨﺴﺘﻪ ﺸﻭﻯ‪ ،‬ﻤﺒﺎﺩﺍ ﺩﻋﻭﺕ ﻁﻭﻻﻨﻰ ﻤﺭﺩﻡ ﺒﺴﻭﻯ ﺨﺩﺍ ﻭ ﺠﻭﺍﺏ ﻤﻨﻔىﺂﻨﺎﻥ‪،‬‬
‫ﺒﺎﻋﺙ ﺸﻭﺩ ﻜﻪ ﺒﮕﻭﻴﻰ‪ :‬ﺒﺱ ﺍﺴﺕ‪ ،‬ﺨﻴﻠﻰ ﺘﻼﺵ ﻜﺭﺩﻡ‪ ،‬ﺴﻭﺩﻯ ﻨﺩﺍﺸﺕ‪ ،‬ﻨﺒﺎﻴﺩ ﺍﺯ ﺍﻴﻥ ﻤﺭﺩﻡ ﺒﻴﺵ ﺍﺯ ﺍﻴﻥ ﺍﻨﺘﻅﺎﺭﻯ‬
‫ﺩﺍﺸﺕ‪ ،‬ﺒﻬﺘﺭ ﺍﺴﺕ ﻜﺎﺭﻡ ﺭﺍ ﻤﺘﻭﻗﻑ ﻜﻨﻡ ﻭ ﺍﻴﻥ ﺴﻠﺴﻠﻪ ﺭﺍ ﻗﻁﻊ ﻨﻤﺎﻴﻡ!! ﻨﻪ‪ ،‬ﻗﻁﻊ ﻤﻜﻥ ﺒﻨﺎﺒﺭ ﭙﻨﺩﺍﺭ ﺯﻴﺎﺩ ﺨﻭﺍﻨﺩﻥ ﺘﻼﺵ‬
‫ﻫﺎﻴﺕ‪.‬‬
‫ﻭ‪ :‬ﺒﺭﺍﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺵ‪ ،‬ﺼﺒﺭ ﺘﻭ ﺒﺎﻴﺩ ﺍﺯ ﺍﻴﻤﺎﻨﺕ ﺒﻪ ﺨﺩﺍ ﻤﺎﻴﻪ ﺒﮕﻴﺭﺩ ﻭ ﺍﺯ ﺍﻋﺘﻘﺎﺩﺕ ﺒﻪ‬
‫ﺍﻴﻨﻜﻪ "ﻤﺒﺎﺭﺯﻩ" ﺘﻭ ﻤﺄﻤﻭﺭﻴﺘﻰ ﺍﺴﺕ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍ ﻜﻪ ﺭﺒﻁﻰ ﺒﻪ ﭽﮕﻭﻨﮕﻰ ﻋﻜﺱ ﺍﻝﻌﻤل ﻤﻨﻔﻰ ﻭ ﻤﺜﺒﺕ ﻤﺭﺩﻡ ﻨﺩﺍﺭﺩ‪ ،‬ﻨﻪ‬
‫ﺠﻭﺍﺏ ﻤﻨﻔﻰ ﻤﺭﺩﻡ ﺁﻨﺭﺍ ﻤﻨﺘﻔﻰ ﻤىﺴﺎﺯﺩ ﻭ ﻨﻪ ﺭﺩﺍﻝﻌﻤل ﻤﺜﺒﺕ ﺁﻨﺎﻥ ﺒﻪ ﭙﺎﻴﺎﻨﺵ ﻤىﺒﺭﺩ‪.‬‬
‫ﺩﺭ ﺒﺨﺵ ﺩﻭﻡ ﺴﻭﺭﻩ ﻜﻪ ﺒﺤﺙ ﺒﺎ ﺍﺸﺎﺭﻩ ﺒﻪ ﺭﻭﺯ ﺴﺨﺕ ﻭ ﻫﻴﺒﺘﻨﺎﻙ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﺁﻏﺎﺯ ﻤىﺸﻭﺩ‪ ،‬ﺭﻭﺯﻴﻜﻪ ﺩﺭ‬
‫ﺸﻴﭙﻭﺭ ﺩﻤﻴﺩﻩ ﺸﻭﺩ ﻭ ﺼﺩﺍﻯ ﻫﻭل ﺍﻨﮕﻴﺯ ﺁﻥ ﭙﺭﺩﻩ ﻫﺎﻯ ﮔﻭﺵ ﻫﺎ ﺭﺍ ﺒﺩﺭﺩ‪ ،‬ﺭﻭﺯ ﺩﺸﻭﺍﺭ ﻭ ﺠﺎﻨﻜﺎﻩ ﻭ ﻏﻴﺭ ﻗﺎﺒل ﺘﺤﻤل‬

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‫ﺒﺭﺍﻯ ﻜﺎﻓﺭﺍﻥ‪ ،‬ﻤﺘﺼل ﺁﻥ ﺒﺤﺙ ﺭﺍ ﺒﻪ ﺒﺭﺭﺴﻰ ﺤﺎﻝﺕ ﺤﻴﺭﺕ ﺁﻭﺭ ﻜﺴﻰ ﻤىﻜﺸﺎﻨﺩ ﻜﻪ ﺨﺩﺍ ﺍﻭ ﺭﺍ ﺒﻪ ﺘﻨﻬﺎﺌﻰ ﺁﻓﺭﻴﺩﻩ‪،‬‬
‫ﺨﻭﺏ ﻤىﺩﺍﻨﺩ ﻜﻪ ﺩﺭ ﺁﻓﺭﻴﻨﺸﺵ ﺍﺤﺩﻯ ﺸﺭﻴﻙ ﺨﺩﺍ ﻨﺒﻭﺩﻩ‪ ،‬ﻭ ﭙﺭﻭﺩﮔﺎﺭﺵ ﻨﻪ ﺘﻨﻬﺎ ﺒﺩﻭﻥ ﺸﺭﻜﺕ ﻜﺱ ﺩﻴﮕﺭﻯ ﺍﻭ ﺭﺍ‬
‫ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺒﻠﻜﻪ ﻤﺎل ﻓﺭﺍﻭﺍﻨﻰ ﺒﻪ ﺍﻭ ﺩﺍﺩﻩ‪ ،‬ﻭ ﻓﺭﺯﻨﺩﺍﻥ ﮔﻭﺵ ﺒﻪ ﻓﺭﻤﺎﻥ ﻭ ﺩﺭ ﭙﺎﻯ ﺨﺩﻤﺕ ﺍﻭ ﻭ ﺯﻤﻴﻨﻪ ﻫﺎﻯ ﻓﺭﺍﻭﺍﻨﻰ ﺒﺭﺍﻯ‬
‫ﺍﻭ ﻓﺭﺍﻫﻡ ﺁﻭﺭﺩ‪ ،‬ﺒﺎ ﺍﻴﻥ ﻫﻤﻪ ﻁﻤﻊ ﺁﻨﺭﺍ ﺩﺍﺭﺩ ﻜﻪ ﺒﺭ ﺁﻥ ﺒﻴﻔﺯﺍﻴﻡ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﺍﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻴﺎﺕ ﺍﻝﻬﻰ ﺴﺘﻴﺯﻩ ﮔﺭ ﻋﻨﻴﺩ‬
‫ﺍﺴﺕ‪ ،‬ﻨﻪ‪ ،‬ﺒﺭ ﺍﻴﻥ ﻨﻌﻤﺕ ﻫﺎﻴﺵ ﻫﺭﮔﺯ ﻨﺨﻭﺍﻫﻴﻡ ﺍﻓﺯﻭﺩ‪ ،‬ﺒﺭﻋﻜﺱ‪ ،‬ﺩﺭ ﻨﻘﻤﺕ ﻫﺎ ﻭ ﻤﺸﻘﺕ ﻫﺎﻯ ﻓﺯﺍﻴﻨﺩﻩ ﺍﻯ ﺒﻴﻔﮕﻨﻴﻤﺵ‪،‬‬
‫ﺍﻭ ﻫﻤﺎﻨﺴﺕ ﻜﻪ ﺍﻨﺩﻴﺸﻴﺩ ﻭ ﺴﻨﺠﻴﺩ‪ ،‬ﻤﺭﮒ ﺒﺭ ﺍﻭ ﭽﮕﻭﻨﻪ ﺴﻨﺠﻴﺩ‪ ،‬ﺒﺎﺯ ﻤﺭﮒ ﺒﺭ ﺍﻭ ﻭ ﺁﻨﮕﻭﻨﻪ ﺴﻨﺠﺸﺵ‪ ،‬ﺍﻭ ﺴﭙﺱ‬
‫ﻨﮕﺎﻫﻰ ﺍﻓﮕﻨﺩ‪ ،‬ﺒﻌﺩ ﭽﻬﺭﻩ ﺩﺭﻫﻡ ﻜﺸﻴﺩ ﻭ ﭽﻴﻥ ﺒﺭ ﺠﺒﻴﻥ ﺍﻨﺩﺍﺨﺕ‪ ،‬ﺒﻌﺩ "ﺒﻪ ﺤﻕ" ﭙﺸﺕ ﻨﻤﻭﺩ ﻭ ﺨﻭﺩﺒﺯﺭﮒ ﺒﻴﻨىﻜﺭﺩ ﻭ‬
‫ﮔﻔﺕ‪ :‬ﺍﻴﻥ "ﻗﺭﺁﻥ" ﭽﻴﺯﻯ ﺠﺯ ﺠﺎﺩﻭﻯ ﺒﺭﮔﺯﻴﺩﻩ ﺭﻭﺍﻴﺕ ﺸﺩﻩ ﺍﻯ "ﺍﺯ ﺴﺎﺒﻕ ﻭ ﺍﺯ ﺼﺤﻴﻔﻪ ﻫﺎﻯ ﺩﻴﮕﺭ ﺠﺎﺩﻭﮔﺭﺍﻥ"‬
‫ﻨﻴﺴﺕ!! ﺍﻴﻥ ﭽﻴﺯﻯ ﺒﻴﺵ ﺍﺯ ﻜﻼﻡ ﺍﻨﺴﺎﻨﻰ ﻨﻴﺴﺕ!! ﺍﻭ ﻜﻪ ﻜﺘﺎﺏ ﭙﺭ ﺠﻼل ﻭ ﺒﺎ ﻋﻅﻤﺕ ﺍﻝﻬﻰ ﺭﺍ ﺘﺎ ﺍﻴﻥ ﺴﻁﺢ ﭙﺎﺌﻴﻥ‬
‫ﺁﻭﺭﺩ‪ ،‬ﻭ ﻜﻼﻡ ﺒﻠﻨﺩ ﺍﻝﻬﻰ ﺭﺍ ﺠﺎﺩﻭ ﺨﻭﺍﻨﺩ ﻭ ﮔﻔﺘﺎﺭ ﺍﻨﺴﺎﻥ ﺸﻤﺭﺩ‪ ،‬ﺒﺯﻭﺩﻯ ﺩﺭ ﭙﺭﺘﮕﺎﻩ ﺴﻘﺭ ﺴﻘﻭﻁ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪،‬‬
‫ﭙﺭﺘﮕﺎﻫﻰ ﻜﻪ ﺍﻜﻨﻭﻥ ﺒﺭﺍﻯ ﺍﺤﺩﻯ ﻗﺎﺒل ﺩﺭﻙ ﻨﻴﺴﺕ‪ ،‬ﺁﻨﻜﻪ ﻨﻪ ﺒﺎﻗﻰ ﻤىﮕﺫﺍﺭﺩ ﻭ ﻨﻪ ﻭﺍﻤىﮕﺫﺍﺭﺩ‪ ،‬ﭽﻬﺭﻩ ﻫﺎ ﺭﺍ ﻗﻴﺭﮔﻭﻥ‬
‫ﻭ ﺩﮔﺭﮔﻭﻥ ﻤىﺴﺎﺯﺩ‪ ،‬ﻭ ﻨﻭﺯﺩﻩ‪ ،‬ﮔﺭﻭﻩ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ ﻤﺄﻤﻭﺭﺍﻥ ﺁﻨﻨﺩ‪ ،‬ﻭ ﻤﺅﻅﻑ ﺒﻪ ﺘﻌﺫﻴﺏ ﺩﻭﺯﺨىﻬﺎ‪ ،‬ﻜﻪ‬
‫ﻫﺭﮔﺭﻭﻫﻰ ﺒﻪ ﺸﻴﻭﻩ ﺨﺎﺼﻰ ﺘﻌﺫﻴﺏ ﻤىﻜﻨﺩ‪ ،‬ﺍﺸﺎﺭﻩ ﺒﻪ ﻨﻭﺯﺩﻩ ﮔﺭﻭﻩ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ ﻜﻪ ﺒﺭﺍﻯ ﻤﺠﺎﺯﺍﺕ‬
‫ﻋﻨﺎﺼﺭﻜﺎﻓﺭ ﺘﻭﻅﻴﻑ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﺎﻋﺙ ﻴﻘﻴﻥ ﺍﻫل ﻜﺘﺎﺏ ﻭ ﻤﺎﻴﻪ ﺘﻘﻭﻴﺕ ﺍﻴﻤﺎﻥ ﻤﺅﻤﻨﺎﻥ ﺸﻭﺩ‪ ،‬ﺍﻫل ﻜﺘﺎﺏ ﻭ ﻤﺅﻤﻨﺎﻥ‬
‫ﻨﺒﺎﻴﺩ ﺸﻜﻰ ﺩﺭ ﺁﻥ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ‪ ،‬ﻭ ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﻤﻨﺎﻓﻘﺎﻥ ﺩﺍﺭﺍﻯ ﺩل ﻫﺎﻯ ﺒﻴﻤﺎﺭ ﻭ ﻜﺎﻓﺭﺍﻥ ﺒﮕﻭﻴﻨﺩ‪ :‬ﺨﺩﺍ ﺒﺎ ﺍﻴﻥ ﻤﺜﺎل ﭽﻪ‬
‫ﭽﻴﺯﻯ ﺭﺍ ﺍﺭﺍﺩﻩ ﻜﺭﺩﻩ ﺍﺴﺕ؟! ﭽﻨﻴﻥ ﺍﺴﺕ ﺴﻨﺕ ﺍﻝﻬﻰ ﻜﻪ ﺘﻭﻀﻴﺢ ﻫﺭﺤﻘﻴﻘﺘﻰ ﺒﺎﻋﺙ ﻫﺩﺍﻴﺕ ﻋﺩﻩ ﺍﻯ ﻭ ﻤﻭﺠﺏ‬
‫ﮔﻤﺭﺍﻫﻰ ﺩﻴﮕﺭﺍﻥ ﻤىﺸﻭﺩ‪ ،‬ﺒﻪ ﺍﻴﻤﺎﻥ ﻋﺩﻩ ﺍﻯ ﻤىﺎﻓﺯﺍﻴﺩ ﻭ ﺸﻙ ﻭ ﺭﻴﺏ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﻤىﺎﻨﮕﻴﺯﺩ‪ ،‬ﺒﻴﻤﺎﺭﺩﻻﻥ ﻭ ﻜﻭﺭﺩﻻﻥ‬
‫ﻤىﮕﻭﻴﻨﺩ‪ :‬ﺨﺩﺍ ﺒﺎ ﺒﻴﺎﻥ ﺸﻤﺎﺭ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ ﭽﻪ ﭽﻴﺯﻯ ﺭﺍ ﺍﺭﺍﺩﻩ ﻜﺭﺩﻩ؟! ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﺸﻤﺎﺭ ﺠﻨﻭﺩ ﺍﻝﻬﻰ ﺍﺯ ﺤﺩ‬
‫ﻭ ﺤﺼﺭ ﺒﻴﺭﻭﻥ ﺍﺴﺕ‪ ،‬ﺠﺯ ﺨﺩﺍ ﺍﺤﺩﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺒﺭ ﺸﻤﺎﺭ ﺁﻨﻬﺎ ﺍﺤﺎﻁﻪ ﻜﻨﺩ‪ ،‬ﻫﻤﻪ ﭽﻴﺯ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺠﻨﺩﻯ ﻭ‬
‫ﺴﭙﺎﻫﻰ ﺨﺩﺍﺴﺕ‪ ،‬ﺍﻴﻥ ﻗﻀﻴﻪ ﻏﺭﺽ ﺘﺫﻜﺭ ﻭ ﻴﺎﺩﺩﻫﺎﻨﻰ ﺒﻪ ﺒﺤﺙ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ ،‬ﭽﺭﺍ ﺍﺯ ﻓﺭﺍ ﺭﺴﻴﺩﻥ ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﺍﻨﻜﺎﺭ‬
‫ﻤىﻜﻨﻴﺩ؟ ﭽﺭﺍ ﺁﻨﺭﺍ ﻤﺤﺎل ﻤىﺸﻤﺎﺭﻴﺩ؟! ﻤﮕﺭ ﺒﺭﺍﻯ ﺍﻗﻨﺎﻉ ﺸﻤﺎ ﻤﻬﺘﺎﺏ ﻭ ﺘﻐﻴﻴﺭﺍﺘىﻜﻪ ﺩﺭ ﺁﻥ ﻨﻤﺎﻴﺎﻥ ﻤىﺸﻭﺩ‪ ،‬ﻭ ﻴﻜﺠﺎ‬
‫ﺒﺎ ﺸﺏ ﻏﺭﻭﺏ ﻤىﻜﻨﺩ ﻜﺎﻓﻰ ﻨﻴﺴﺕ‪ ،‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩﻜﻪ ﺸﺏ ﭙﺎﻴﺎﻥ ﻤىﻴﺎﺒﺩ ﻭ ﺭﻭﺯ ﻓﺭﺍﻤىﺭﺴﺩ‪ ،‬ﺩﻭﺭﺍﻥ ﺍﻴﻥ ﺩﻨﻴﺎ ﻨﻴﺯ‬
‫ﭽﻭﻥ ﺸﺏ ﭙﺎﻴﺎﻥ ﺨﻭﺍﻫﺩ ﻴﺎﻓﺕ‪ ،‬ﺁﻓﺘﺎﺏ ﺍﻴﻥ ﻫﺴﺘﻰ ﻨﻴﺯ ﭽﻭﻥ ﻤﻬﺘﺎﺏ ﻏﺭﻭﺏ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ ،‬ﻭ ﺭﺴﺘﺎﺨﻴﺯ ﭽﻭﻥ ﻁﻠﻭﻉ‬
‫ﺭﻭﺯ ﻓﺭﺍﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻭ ﺁﻥ ﺤﺎﺩﺜﻪ ﺒﺯﺭﮒ ﺤﺘﻤﹰﺎ ﺭﺥ ﺨﻭﺍﻫﺩ ﺩﺍﺩ‪ .‬ﺤﺎﺩﺜﻪ ﺍﻯ ﻜﻪ ﻴﺎﺩ ﺁﻭﺭىﺎﺵ ﻤﺎﻴﻪ ﻫﺸﺩﺍﺭ ﻭ ﺍﻨﺫﺍﺭ‬
‫ﺒﺭﺍﻯ ﺍﻨﺴﺎﻨﻬﺎ ﺍﺴﺕ‪ ،‬ﺒﺭﺍﻯ ﻫﻤﻪﺀ ﺍﻨﺴﺎﻨﻬﺎ‪ ،‬ﭽﻪ ﺁﻨﺎﻨﻜﻪ ﻗﺼﺩ ﭙﻴﺸﺭﻭﻯ ﻭ ﺘﻘﺩﻡ ﺭﺍ ﺩﺍﺭﻨﺩ ﻭ ﭽﻪ ﺁﻨﺎﻨﻜﻪ ﺒىﻬﻤﺕ ﺍﻨﺩ‪ ،‬ﺘﻭﺍﻥ‬
‫ﺠﻠﻭ ﺭﻓﺘﻥ ﺭﺍ ﻨﺩﺍﺭﻨﺩ‪ ،‬ﺒﻪ ﻋﻘﺏ ﻤىﮕﺭﺩﻨﺩ ﻭ ﭙﺱ ﺭﻭﻯ ﻤىﻜﻨﻨﺩ‪ ،‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻫﺭ ﻨﻔﺴﻰ ﺩﺭﮔﺭﻭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩ ﺒﺎ‬
‫ﺸﺩ‪ ،‬ﻋﻤل ﺨﻭﺏ ﺍﻭ ﺭﺍ ﺒﻪ ﺠﺎﻴﮕﺎﻩ ﺨﻭﺏ ﻤىﺒﺭﺩ ﻭ ﻋﻤل ﺯﺸﺕ ﺍﻭ ﺭﺍ ﺒﻪ ﭙﺭﺘﮕﺎﻩ ﺯﺸﺕ‪ ،‬ﻤﮕﺭ ﺍﺼﺤﺎﺏ ﺍﻝﻴﻤﻴﻥ ﻜﻪ ﺩﺭ‬
‫ﺒﻬﺸﺕ ﺒﺴﺭ ﺒﺭﻨﺩ ﻭ ﺍﺯ ﻫﻤﺎﻥ ﺒﻠﻨﺩﺍﻯ ﺒﻬﺸﺕ ﺒﺭﻴﻥ‪ ،‬ﺍﺯ ﻤﺠﺭﻤﻴﻨىﻜﻪ ﺩﺭ ﻗﻌﺭ ﺩﻭﺯﺥ ﺍﻨﺩ ﻤىﭙﺭﺴﻨﺩ‪ :‬ﭽﻪ ﭽﻴﺯﻯ ﺸﻤﺎ ﺭﺍ‬
‫ﺒﻪ ﺩﻭﺯﺥ ﻜﺸﺎﻨﺩ؟ ﻤىﮕﻭﻴﻨﺩ‪ :‬ﻤﺎ ﻨﻤﺎﺯ ﮔﺯﺍﺭ ﻨﺒﻭﺩﻴﻡ‪ ،‬ﻁﻌﺎﻤﻰ ﺒﻪ ﻤﺴﻜﻴﻥ ﻨﺩﺍﺩﻩ ﺍﻴﻡ‪ ،‬ﺩﺭ ﻜﻨﺎﺭ ﺍﻓﺭﺍﺩ ﺒﻰ ﻫﺩﻑ ﻤﺼﺭﻭﻑ‬
‫ﺒﻴﻬﻭﺩﮔﻰ ﻭ ﻝﻬﻭ ﻭ ﻝﻌﺏ ﺒﻭﺩﻴﻡ‪ ،‬ﻭ ﻴﻭﻡ ﺍﻝﺩﻴﻥ ﺭﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﺭﺩﻴﻡ‪ ،‬ﺘﺎ ﺁﻨﻜﻪ ﻤﺭﮒ ﺒﻪ ﺴﺭﺍﻍ ﻤﺎ ﺁﻤﺩ‪ .‬ﺒﺎ ﺁﻨﻜﻪ ﺸﻔﺎﻋﺕ ﻭ‬

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‫ﺴﻔﺎﺭﺵ ﺍﺤﺩﻯ ﺍﺯ ﺸﻔﺎﻋﺕ ﻜﻨﻨﺩﮔﺎﻥ ﺴﻭﺩﻯ ﺒﻪ ﺁﻨﺎﻥ ﻨﺒﺨﺸﺩ‪ ،‬ﻭﺠﺎﻴﮕﺎﻩ ﺁﻨﺎﻥ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺸﻔﺎﻋﺕ ﻫﺎ ﻭ ﺴﻔﺎﺭﺵ ﻫﺎ ﻨﻪ‬
‫ﺒﻠﻜﻪ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩﺸﺎﻥ ﺘﻌﻴﻴﻥ ﻤىﺸﻭﺩ‪ ،‬ﭙﺱ ﭽﺭﺍ ﺍﺯ ﺍﻴﻥ ﻴﺎﺩﺩﻫﺎﻨﻰ ﻭ ﺘﺫﻜﺭ ﺍﻋﺭﺍﺽ ﻤىﻜﻨﻨﺩ‪،‬‬
‫ﺍﻋﺭﺍﺽ ﺤﻴﺭﺕ ﺁﻭﺭﻯ‪ ،‬ﺸﺒﻴﻪ ﺒﻪ ﻓﺭﺍﺭ ﮔﻭﺭﻩ ﺨﺭﻯ ﺍﺯ ﺸﻴﺭ‪ ،‬ﺍﻴﻥ ﺘﺫﻜﺭ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﻜﻔﺎﻴﺕ ﻨﻤىﻜﻨﺩ‪ ،‬ﻭ ﻤﺎﻴﻪ ﻫﺩﺍﻴﺕ‬
‫ﺁﻨﺎﻥ ﻨﻤىﺸﻭﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﻫﺭ ﻴﻜﻰ ﺍﺯ ﺁﻨﺎﻥ ﺒﻪ ﺯﺒﺎﻥ ﺤﺎل ﻭ ﻗﺎل ﺨﻭﺍﻫﺎﻥ ﺁﻨﻨﺩ ﻜﻪ ﻨﺎﻤﻪﺀ ﺠﺩﺍﮔﺎﻨﻪ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍ ﺒﺭ ﻭﻯ‬
‫ﻨﺎﺯل ﺸﻭﺩ‪ ،‬ﺩﺭ ﺍﺼل ﺁﻨﺎﻥ ﺍﺯ ﺁﺨﺭﺕ ﺒﻴﻤﻰ ﻨﺩﺍﺭﻨﺩ‪ ،‬ﻭ ﺍﻴﻥ ﻗﺭﺁﻥ ﻨﻴﺯ ﺒﺭﺍﻯ ﺁﻥ ﻨﻴﺎﻤﺩﻩ ﻜﻪ ﻫﺭ ﻴﻜﻰ ﺭﺍ ﻤﺠﺒﻭﺭ ﺒﻪ‬
‫ﭙﺫﻴﺭﺵ ﺤﻘﺎﻴﻕ ﺒﺴﺎﺯﺩ‪ ،‬ﺒﺭﺍﻯ ﻴﺎﺩﺩﻫﺎﻨﻰ ﺁﻤﺩﻩ‪ ،‬ﺍﻨﺘﺨﺎﺏ ﺩﺭ ﺩﺴﺕ ﺁﻨﺎﻥ ﺍﺴﺕ‪ ،‬ﺍﮔﺭ ﺨﻭﺍﺴﺘﻪ ﺍﻨﺩ ﻤىﺘﻭﺍﻨﻨﺩ ﺍﺯ ﺁﻥ ﭙﻨﺩ‬
‫ﺒﮕﻴﺭﻨﺩ‪ ،‬ﺴﻨﻥ ﺍﻝﻬﻰ ﺩﺭ ﻤﻭﺭﺩ ﺴﻭﺩ ﺠﺴﺘﻥ ﺍﺯ ﺘﺫﻜﺭ ﻭ ﻴﺎﺩﺩﻫﺎﻨﻰ‪ ،‬ﺜﺎﺒﺕ ﻭ ﺘﻐﻴﻴﺭ ﻨﺎﭙﺫﻴﺭ ﺍﺴﺕ‪ ،‬ﻜﺴﻰ ﺭﺍ ﻜﻪ ﺒﻨﺎﺒﺭ ﺍﻴﻥ‬
‫ﺴﻨﻥ ﺜﺎﺒﺕ ﺍﻝﻬﻰ ﺍﺼﻼﺡ ﻨﺎﭙﺫﻴﺭ ﻭ ﻤﺤﺭﻭﻡ ﺍﺯ ﭙﻨﺩ ﻭ ﻋﺒﺭﺕ ﺒﺎﺸﺩ‪ ،‬ﻫﺭﮔﺯ ﻨﻤىﺘﻭﺍﻥ ﻫﺩﺍﻴﺕ ﻜﺭﺩ‪ ،‬ﻫﻴﭻ ﭙﻨﺩ ﻭ ﺍﻨﺩﺭﺯﻯ‬
‫ﺒﺭﺍﻯ ﺍﻭ ﺴﻭﺩﻯ ﻨﺨﻭﺍﻫﺩ ﺒﺨﺸﻴﺩ ﻭ ﺩﺭ ﺁﺨﺭﻴﻥ ﺁﻴﻪ ﻭ ﺘﺘﻤﻪ ﺴﻭﺭﻩ ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﻓﻘﻁ ﺨﺩﺍ ﺴﺯﺍﻭﺍﺭ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺍﺯ ﺍﻭ‬
‫ﺘﺭﺴﻴﺩ ﻭ ﺸﺎﻴﺴﺘﻪ ﺁﻨﻜﻪ ﺍﺯ ﺍﻭ ﺁﻤﺭﺯﺵ ﻁﻠﺒﻴﺩ‪.‬‬
‫ ا ا ا‬
‫‪1‬ـ ﺍﻯ ﺭﻭﻛﺶ ﺧﻮﺍﺏ ﺑﺮﺳﺮﻛﺸﻴﺪﻩ‪.‬‬ ‫ﻳﹶﺄﻳ‪‬ﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺪ‪‬ﺛﱢ ‪‬ﺮ *‬

‫‪2‬ـ ﺑﺮﺧﻴﺰ ﻭ ﺑﺘﺮﺳﺎﻥ‪.‬‬ ‫ﹸﻗ ‪‬ﻢ ﹶﻓﺄﹶﻧ ِﺬ ‪‬ﺭ *‬
‫‪3‬ـ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺑﺰﺭﮒ ﺑﺸﻤﺎﺭ‪.‬‬
‫ﻚ ﹶﻓ ﹶﻜﺒ‪ ‬ﺮ *‬
‫‪‬ﻭ ‪‬ﺭﺑ‪ ‬‬
‫‪4‬ـ ﻭ ﺟﺎﻣﻪ ﺍﺕ ﺭﺍ ﭘﺎﻙ ﺩﺍﺭ‪.‬‬
‫ﻚ ﹶﻓ ﹶﻄﻬ‪‬ﺮ *‬
‫‪‬ﻭِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬‬
‫‪5‬ـ ﻭ ﺗﺰﻟﺰﻝ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭ‪.‬‬
‫‪6‬ـ ﻭ ﻗﻄﻊ ﻣﻜﻦ ﺯﻳﺎﺩﺵ ﺧﻮﺍﻧﺪﻩ‪.‬‬
‫ﺠ ‪‬ﺮ *‬
‫ﻭ‪‬ﺍﻟﺮ‪ ‬ﺟ ‪‬ﺰ ﹶﻓﺎ ‪‬ﻫ ‪‬‬
‫‪7‬ـ ﻭ ﺑﺮﺍﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺷﻜﻴﺒﺎﱙ ﻭﺭﺯ‪.‬‬ ‫ﺴ‪‬ﺘ ﹾﻜﺜِﺮ *‬
‫‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻤﻨ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺻِﺒ ‪‬ﺮ *‬
‫ﻚ ﻓﹶﺎ ‪‬‬
‫‪‬ﻭِﻟ ‪‬ﺮﺑ‪ ‬‬
‫‪1‬ـ‪ :7‬در ا‪Z 6‬ت ‪ %‬ت ‪ Y): QFY :Z 4‬آ‪:‬‬

‫ﺍﻝﻑ‪ :‬ﭙﻴﺎﻤﺒﺭ)ﺹ( ﺭﺍ ﺒﻨﺎﻡ "ﻤﺩﺜﺭ‪ :‬ﺭﻭﻜﺵ ﺨﻭﺍﺏ ﺒﺭﺴﺭ ﻜﺸﻴﺩﻩ" ﻤﺨﺎﻁﺏ ﻗﺭﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺩﻴﮕﺭ‬
‫ﻭﻗﺕ ﺨﻭﺍﺏ ﺴﭙﺭﻯ ﺸﺩﻩ‪ ،‬ﺯﻤﺎﻥ ﺒﺭﺨﺎﺴﺘﻥ ﻭ ﺒﻴﺩﺍﺭﻯ ﻓﺭﺍﺭﺴﻴﺩﻩ‪ ،‬ﭙﺱ ﺍﺯ ﺍﻴﻥ ﻨﺒﺎﻴﺩ ﺩﺭ ﺒﺭﺍﺒﺭ ﺠﺭﻴﺎﻨﺎﺕ ﺤﺎﻜﻡ ﺒﺭ ﺠﺎﻤﻌﻪ‬
‫ﺒىﺎﻋﺘﻨﺎﺀ ﻭ ﺒﻰ ﺘﻔﺎﻭﺕ ﺒﻭﺩ‪ ،‬ﺍﻨﺯﻭﺍ ﺍﺨﺘﻴﺎﺭ ﻜﺭﺩ‪ ،‬ﺠﺎﻤﻪ ﺒﺭﺴﺭﻜﺸﻴﺩ ﻭ ﺩﻴﺩﻩ ﻫﺎ ﺭﺍ ﺒﺴﺕ ﻭ ﺍﺤﺴﺎﺱ ﺩﺭﺩ ﻭ ﻤﺴﺌﻭﻝﻴﺕ‬
‫ﻨﻜﺭﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﺎﻴﺩ ﻗﻴﺎﻡ ﻜﺭﺩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﻴﻥ ﻭﻀﻊ ﻤﺤﻜﻡ ﺍﻴﺴﺘﺎﺩ‪ ،‬ﺒﺎﻴﺩ ﻨﮕﺫﺍﺭﻯ ﺠﺭﻴﺎﻨﺎﺕ ﺒﻪ ﺭﻭﺍل ﻜﻨﻭﻨﻰ ﺍﺵ ﭙﻴﺵ ﺒﺭﻭﺩ‬
‫ﻭ ﺠﺎﻤﻌﻪ ﺭﺍ ﺒﺴﻭﻯ ﻨﺎﺒﻭﺩﻯ ﺒﻜﺸﺎﻨﺩ‪ ،‬ﺭﺍﻫﺵ ﺭﺍ ﺴﺩ ﻜﻥ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭﺵ ﺒﺎﻴﺴﺕ ﻭ ﺒﺭ ﺁﻥ ﺍﻋﺘﺭﺍﺽ ﻜﻥ‪.‬‬
‫ﺝ‪ :‬ﻤﺭﺩﻡ ﺭﺍ ﺍﺯ ﭙىﺂﻤﺩﻫﺎﻯ ﺨﻁﺭﻨﺎﻙ ﻜﻔﺭ ﻭ ﺸﺭﻙ ﻭ ﻋﻭﺍﻗﺏ ﻭﺨﻴﻡ ﻭﻀﻊ ﺤﺎﻜﻡ ﺒﺭ ﺠﺎﻤﻌﻪ ﻫﺸﺩﺍﺭ ﺩﻩ‪.‬‬
‫ﺩ‪ :‬ﺒﻪ ﻋﻅﻤﺕ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺒﺎﻭﺭ ﺩﺍﺸﺘﻪ ﺒﺎﺵ‪ ،‬ﻫﻤﻭﺍﺭﻩ ﺍﻭ ﺭﺍ ﺒﻪ ﺒﺯﺭﮔﻰ ﻴﺎﺩ ﻜﻥ‪ ،‬ﺨﺩﺍﻯ ﺒﺯﺭﮔﺕ ﺭﺍ ﺒﺭﺍﻯ ﺨﻭﺩ‬

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‫ﻜﺎﻓﻰ ﺒﺸﻤﺎﺭ‪ ،‬ﻤﺒﺎﺩﺍ ﻅﺎﻫﺭ ﺁﺭﺍﺴﺘﻪ ﺩﺸﻤﻥ‪ ،‬ﺘﺭﺱ‪ ،‬ﺭﻋﺏ‪ ،‬ﺒﻴﻡ ﻭ ﻭﺍﻫﻤﻪ‪ -‬ﺍﻯ ﺩﺭ ﺘﻭ ﺍﻴﺠﺎﺩ ﻜﻨﺩ‪ ،‬ﻤﺒﺎﺩﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﺩﺸﻤﻥ‬
‫ﺒﻪ ﻅﺎﻫﺭ ﻨﻴﺭﻭﻤﻨﺩ‪ ،‬ﺍﺤﺴﺎﺱ ﻀﻌﻑ ﻜﻨﻰ!! ﺍﻴﻤﺎﻥ ﻭ ﺒﺎﻭﺭﺕ ﺒﻪ ﺨﺩﺍﻯ ﺒﺯﺭﮒ ﻜﺎﻓﻴﺴﺕ ﻜﻪ ﺩﺸﻤﻥ ﺤﻕ ﺭﺍ ﺤﻘﻴﺭ ﻭ‬
‫ﻜﻭﭽﻙ ﺒﺸﻤﺎﺭﻯ ﻭ ﻫﺭﻜﺎﺭ ﺒﺯﺭﮒ ﻭ ﺩﺸﻭﺍﺭ ﺭﺍ ﺴﻬل ﻭ ﺁﺴﺎﻥ ﺒﺨﻭﺍﻨﻰ‪.‬‬
‫ﻫـ‪ :‬ﻤﮕﺫﺍﺭ ﭙﻠﻴﺩﻯ ﮔﻨﺎﻩ ﺠﺎﻤﻪ ﺴﻔﻴﺩﺕ ﺭﺍ ﻝﻜﻪ ﺩﺍﺭ ﺴﺎﺯﺩ‪ ،‬ﻭ ﻝﻜﻪﺀ ﺴﻴﺎﻫﻰ ﺒﺭﺩﺍﻤﻨﺕ ﺒﻨﺸﻴﻨﺩ‪ ،‬ﺘﻭ ﻜﻪ ﻋﻠﻴﻪ ﻓﺴﺎﺩ‬
‫ﺸﺎﻴﻊ ﺩﺭ ﺠﺎﻤﻌﻪ ﻗﻴﺎﻡ ﻜﺭﺩﻩ ﺍﻯ ﻭ ﻤﺭﺩﻡ ﺭﺍ ﺍﺯ ﻋﻭﺍﻗﺏ ﻭﺨﻴﻡ ﻅﻠﻡ ﻭ ﺯﺸﺘﻰ ﻫﺎ ﺍﻨﺫﺍﺭ ﻤىﻜﻨﻰ‪ ،‬ﺒﺎﻴﺩ ﺸﺨﺼﻴﺕ ﺒىﺂﻻﻴﺵ‬
‫ﺨﻭﺩ ﺭﺍ ﻫﻤﻭﺍﺭﻩ ﺼﺎﻑ ﻭ ﺸﻔﺎﻑ ﻨﮕﻬﺩﺍﺭﻯ‪ ،‬ﺠﺎﻤﻪ ﺍﺕ ﺭﺍ ﭙﺎﻙ ﺩﺍﺭ ﻭ ﺍﺯ ﺁﻝﻭﺩﮔىﻬﺎ ﺒﺭﻜﻨﺎﺭ ﺒﺎﺵ‪.‬‬
‫ﻭ‪ :‬ﺘﺫﺒﺫﺏ ﻭ ﺍﻀﻁﺭﺍﺏ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭ‪ ،‬ﺒﺎ ﻋﺯﻡ ﺭﺍﺴﺦ ﻭ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﺨﺎﻁﺭ ﻭﺍﺭﺩ ﻤﻴﺩﺍﻥ ﺸﻭ‪ ،‬ﺜﺎﺒﺕ ﻗﺩﻡ ﻭ‬
‫ﺍﺴﺘﻭﺍﺭ ﺒﺎﺵ‪ ،‬ﻫﻴﭻ ﺤﺎﻝﺘﻰ ﻨﺒﺎﻴﺩ ﺩﻭﺩﻝﻰ‪ ،‬ﻭﺍﻫﻤﻪ ﻭ ﺘﺸﻭﻴﺸﻰ ﺩﺭ ﺘﻭ ﺍﻴﺠﺎﺩ ﻜﻨﺩ‪.‬‬
‫ﺯ‪ :‬ﻤﺒﺎﺩﺍ ﮔﺎﻫﻰ ﺍﺤﺴﺎﺱ ﻜﻨىﻜﻪ ﺒﺎ ﻭﺠﻭﺩ ﺘﻼﺵ ﻫﺎﻯ ﻭﺴﻴﻊ ﻭ ﺩﻋﻭﺕ ﻤﺴﻠﺴل ﻤﺭﺩﻡ ﺒﺴﻭىﺨﺩﺍ‪ ،‬ﺩﺴﺕ ﺁﻭﺭﺩ‬
‫ﻗﺎﺒل ﺘﻭﺠﻪ ﻭ ﺩﻝﺨﻭﺍﻩ ﻨﺩﺍﺸﺘﻪ ﺍﻯ‪ ،‬ﻤﺒﺎﺭﺯﻩ ﺍﺕ ﺭﺍ ﺒﻰ ﺤﺎﺼل ﺸﻤﺭﺩﻩ‪ ،‬ﺍﺯ ﻤﺭﺩﻡ ﻭ ﻨﺘﺎﻴﺞ ﺩﻋﻭﺘﺕ ﻤﺄﻴﻭﺱ ﺸﻭﻯ ﻭ‬
‫ﻜﺎﺭﺕ ﺭﺍ ﻤﺘﻭﻗﻑ ﺴﺎﺯﻯ ﻭ ﻤﺒﺎﺭﺯﻩ ﺍﺕ ﺭﺍ ﻨﺎ ﺘﻤﺎﻡ ﺒﮕﺫﺍﺭﻯ‪ ،‬ﮔﻤﺎﻥ ﻜﻨىﻜﻪ ﺘﻼﺵ ﻫﺎﻯ ﺘﻭ ﻜﺎﻓﻰ ﻭ ﺯﻴﺎﺩ ﺒﻭﺩﻩ‪ ،‬ﭙﺱ ﺍﺯ‬
‫ﺍﻴﻥ ﻨﺒﺎﻴﺩ ﺴﻌىﻜﺭﺩ ﻭ ﺒﻪ ﻨﺘﺎﺌﺞ ﻜﺎﺭ ﺩﺭ ﺍﻴﻥ ﻤﺤﻴﻁ ﻨﺎﺴﺎﺯﮔﺎﺭ ﺍﻤﻴﺩﻯ ﻭ ﺍﺯ ﻫﻤﺭﺍﻫﻰ ﺍﻴﻥ ﻤﺭﺩﻡ ﺠﺎﻫل ﻭ ﻝﺠﻭﺝ‬
‫ﺍﻨﺘﻅﺎﺭﻯ ﺩﺍﺸﺕ!!‬
‫ﻜﺎﺭ ﺨﻭﺩ ﺭﺍ ﺯﻴﺎﺩ ﺸﻤﺭﺩﻥ ﻭ ﻨﺘﺎﺌﺞ ﺁﻨﺭﺍ ﻨﺎﭽﻴﺯ ﻭ ﻨﺎﻤﻁﻠﻭﺏ ﺨﻭﺍﻨﺩﻥ ﻭ ﺒﻨﺎﺒﺭﺁﻥ ﺍﺯ ﻤﺒﺎﺯﺭﻩ ﺩﺴﺕ ﺒﺭﺩﺍﺸﺘﻥ ﻭ‬
‫ﻤﺄﻴﻭﺱ ﺸﺩﻥ ﻭ ﺩﻋﻭﺕ ﺭﺍ ﻨﺎ ﺘﻤﺎﻡ ﮔﺫﺍﺸﺘﻥ ﻴﻙ ﺍﺸﺘﺒﺎﻩ ﺍﺴﺕ‪ ،‬ﻤﺒﺎﺩﺍ ﻤﺭﺘﻜﺏ ﺍﻴﻥ ﺍﺸﺘﺒﺎﻩ ﺸﻭﻯ‪.‬‬
‫ﺡ‪ :‬ﻤﺒﺎﺭﺯﻩ ﺘﻭ ﻴﻙ ﻤﺄﻤﻭﺭﻴﺕ ﺍﻝﻬﻰ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺍﻨﺠﺎﻡ ﺍﻴﻥ ﻤﺄﻤﻭﺭﻴﺕ ﺍﻝﻬﻰ ﺒﺎﻴﺩ ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺸﻰ‪ ،‬ﺼﺒﺭ ﻭ‬
‫ﺸﻜﻴﺒﺎﻴﻰ ﺘﻭ ﺒﺎﻴﺩ ﺒﺭﺍﻯ ﺨﺩﺍ ﺒﺎﺸﺩ ﻭ ﺁﻨﺭﺍ ﺒﻪ ﭽﮕﻭﻨﮕﻰ ﻋﻜﺱ ﺍﻝﻌﻤل ﻤﺭﺩﻡ ﮔﺭﻩ ﻤﺯﻥ ﻜﻪ ﺍﮔﺭ ﭙﺫﻴﺭﻓﺘﻨﺩ ﺒﻜﺎﺭﺕ ﺍﺩﺍﻤﻪ‬
‫ﺩﻫﻰ ﻭ ﺍﮔﺭ ﺠﻭﺍﺏ ﮔﻔﺘﻨﺩ ﻤﺄﻴﻭﺱ ﺸﺩﻩ‪ ،‬ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﺍﺕ ﺭﺍ ﺍﺯ ﺩﺴﺕ ﺩﻫﻰ‪.‬‬
‫ﺘﺫﻜﺭ ﭽﻨﺩ ﻤﻁﻠﺏ ﺭﺍ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﺘﺭﺠﻤﻪ ﻭ ﺘﻔﺴﻴﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻀﺭﻭﺭﻯ ﻤىﺸﻤﺎﺭﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻨﺨﺴﺘﻴﻥ ﻓﺭﻤﺎﻥ‪ ،‬ﻜﻨﺎﺭ ﮔﺫﺍﺸﺘﻥ ﺭﻭﻜﺵ ﺨﻭﺍﺏ ﻭ ﻗﻴﺎﻡ ﻭ ﺍﻨﺫﺍﺭ ﺭﺍ ﺘﻘﺎﻀﺎ ﺩﺍﺭﺩ ﻭ ﺁﺨﺭﻴﻥ ﺩﺴﺘﻭﺭ ﺩﺭ‬
‫ﻫﻔﺘﻤﻴﻥ ﺁﻴﻪ ﺒﺭ ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﺩﺭ ﺭﺍﻩ ﺨﺩﺍ ﻓﺭﺍﻤىﺨﻭﺍﻨﺩ‪ .‬ﺍﻴﻥ ﺍﻭﻝﻴﻥ ﻭ ﺁﺨﺭﻴﻥ ﺩﺴﺘﻭﺭ ﺩﺭ ﻓﺭﻤﺎﻥ ﺠﺎﻤﻊ ﻤﺫﻜﻭﺭ‬
‫ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺒﻘﻴﻪ ﻫﺩﺍﻴﺎﺕ ﻭ ﺩﺴﺎﺘﻴﺭ ﻨﻴﺯ ﺒﻪ ﻗﻴﺎﻡ ﻭ ﺍﻨﺫﺍﺭ ﺍﺭﺘﺒﺎﻁ ﻤىﮕﻴﺭﺩ ﻭ ﺍﺒﻌﺎﺩ ﮔﻭﻨﺎﮔﻭﻥ ﻤﺄﻤﻭﺭﻴﺕ ﻤﺫﻜﻭﺭ ﺭﺍ‬
‫ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪ .‬ﻫﻤﻪ ﺁﻴﺎﺕ ﺭﺍ ﺒﺎﻴﺩ ﺩﺭ ﺍﺭﺘﺒﺎﻁ ﺒﺎ ﻤﻭﻀﻭﻉ ﺍﺴﺎﺴﻰ ﺒﺤﺙ ﻭ ﻫﻤﺂﻫﻨﮓ ﺒﺎ ﻤﻘﺩﻤﻪ ﻭ ﺘﺘﻤﻪ ﻜﻼﻡ‬
‫ﺘﻔﺴﻴﺭﻜﺭﺩ‪ ،‬ﻨﻪ ﺒﻪ ﻋﻨﻭﺍﻥ ﺁﻴﺎﺕ ﻤﺴﺘﻘل ﻭ ﺒىﺭﺒﻁ ﺒﺎ ﺍﺼل ﻤﻭﻀﻭﻉ‪.‬‬
‫ﺏ‪ :‬ﻜﺴﺎﻨﻴﻜﻪ "ﺭﺠﺯ" ﺩﺭ ﺁﻴﻪ ‪ 5‬ﺭﺍ ﺒﻪ ﻤﻌﻨﻰ "ﺭﺠﺱ‪ :‬ﭙﻠﻴﺩﻯ" ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﻤﺭﺘﻜﺏ ﭽﻨﺩ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﺍﻨﺩ‪:‬‬
‫ﻨﺨﺴﺕ ﺍﻴﻨﻜﻪ ﻤﻌﻨﻰ ﺍﺼﻠﻰ ﺭﺠﺯ ﺭﺍ ﻜﻪ ﻨﺎ ﭙﺎﻜﻰ ﻭ ﭙﻠﻴﺩﻯ ﻨﻪ ﺒﻠﻜﻪ ﺘﺯﻝﺯل ﻭ ﺍﻀﻁﺭﺍﺏ ﺍﺴﺕ‪ ،‬ﻨﺎﺩﻴﺩﻩ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪.‬‬
‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﻤﺘﻭﺠﻪ ﻨﺒﻭﺩﻩ ﺍﻨﺩ ﻜﻪ ﺍﮔﺭ ﺭﺠﺯ ﺭﺍ ﺒﻪ ﻤﻌﻨﺎﻯ ﭙﻠﻴﺩﻯ ﺒﮕﻴﺭﻨﺩ ﺁﻴﻪ ﭙﻨﺠﻡ ﺘﻜﺭﺍﺭ ﺁﻴﻪ ﭽﻬﺎﺭﻡ ﻤىﺸﻭﺩ ﻭ ﺒﻪ‬
‫ﺒﻼﻏﺕ ﻜﻼﻡ ﺍﻝﻬﻰ ﺼﺩﻤﻪ ﻤىﺯﻨﺩ‪.‬‬
‫ﺜﺎﻝﺜﺎً‪ :‬ﺨﻭﺩﺩﺍﺭﻯ ﺍﺯ "ﺭﺠﺯ ﻭ ﺍﻀﻁﺭﺍﺏ" ﺭﺍ ﻜﻪ ﻴﻜىﺎﺯ ﻤﺴﺎﻴل ﻋﻤﺩﻩ ﺩﺭ ﺤﻴﺎﺕ ﺩﻋﻭﺘﮕﺭﺍﻥ ﻭ ﻗﻴﺎﻡ ﮔﺭﺍﻥ ﺍﺴﺕ‪،‬‬
‫ﻭ ﺍﻴﻥ ﺁﻴﻪ ﺼﺭﻴﺤﹰﺎ ﺒﺭ ﺁﻥ ﺘﺭﻜﻴﺯ ﺩﺍﺭﺩ‪ ،‬ﭽﻨﺎﻥ ﺘﻌﺒﻴﺭ ﻜﺭﺩﻩ ﺍﻨﺩ ﻜﻪ ﺍﻤﻜﺎﻥ ﺸﺎﺌﺒﻪ ﺁﻥ ﺩﺭ ﺯﻨﺩﮔﻰ ﺸﺨﺼﻴﺘﻰ ﭽﻭﻥ‬
‫ﭙﻴﺎﻤﺒﺭ)ﺹ(ﻫﺭﮔﺯ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‪.‬ﭙﻴﺎﻤﺒﺭ)ﺹ(ﻗﺒل ﺍﺯ ﺒﻌﺜﺕ ﺍﺯ ﭙﻠﻴﺩﻯ ﺒﺕ ﻫﺎ ﺒﺭﻯ ﻭ ﺒﻴﺯﺍﺭ ﺒﻭﺩ ﻭ ﺍﺯ ﺁﻨﻬﺎ ﻨﻔﺭﺕ‬
‫ﺩﺍﺸﺕ‪.‬ﭙﺱ ﺍﺯ ﺒﻌﺜﺕ ﻭ ﺁﻨﻬﻡ ﺩﺭ ﺍﻭﻝﻴﻥ ﻓﺭﻤﺎﻥ ﻭ ﺩﺴﺘﻭﺭ ﭽﮕﻭﻨﻪ ﺒﻪ ﭙﻴﺎﻤﺒﺭ ﻤﺘﻨﻔﺭ ﺍﺯ ﺒﺕ ﺩﺴﺘﻭﺭ ﻤىﺩﻫﺩ ﻜﻪ ﺍﺯ ﭙﻠﻴﺩﻯ‬

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‫ﺒﺕ ﻫﺎ ﻓﺎﺼﻠﻪ ﺒﮕﻴﺭﺩ!!ﻤﮕﺭ ﺍﻭ ﺒﻪ ﺒﺕ ﻫﺎ ﻨﺯﺩﻴﻙ ﻭ ﺒﺎ ﺁﻨﻬﺎ ﺨﻠﻁ ﺒﻭﺩ ﻜﻪ ﺒﻪ ﻫﺠﺭﺕ ﺍﺯ ﺁﻨﻬﺎ ﻤﺄﻤﻭﺭ ﺸﻭﺩ؟!‬
‫ﺝ‪ :‬ﻜﺴﺎﻨﻴﻜﻪ ﺁﻴﻪ ﺸﺸﻡ ﺭﺍ ﺍﻴﻥ ﮔﻭﻨﻪ ﺘﺭﺠﻤﻪ ﻜﺭﺩﻩ ﺍﻨﺩ‪" :‬ﺍﺤﺴﺎﻥ ﻤﻜﻥ ﻜﻪ ﺒﻴﺵ ﺍﺯ ﺁﻨﺭﺍ ﺨﻭﺍﺴﺘﮕﺎﺭ ﺒﺎﺸﻰ" ﺒﻪ ﭽﻨﺩ‬
‫ﺩﻝﻴل ﺭﺃﻯ ﺸﺎﻥ ﻀﻌﻴﻑ ﺍﺴﺕ‪:‬‬
‫‪1‬ـ ﻤﻌﻨﻰ ﺍﺼﻠﻰ ﺼﻴﻐﻪ "ﻻ ﺘﻤﻨﻥ" ﺭﺍ ﻜﻪ "ﻗﻁﻊ ﻤﻜﻥ"ﺍﺴﺕ‪ ،‬ﻤﺭﺍﻋﺎﺕ ﻨﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﻤﻌﻨﻰ ﻏﻴﺭﺍﺼﻠﻰ ﻭ ﺍﺤﺘﻤﺎﻝﻰ‬
‫ﺁﻨﺭﺍ ﺒﻜﺎﺭ ﺒﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫‪2‬ـﺘﻭﺠﻪ ﻨﻜﺭﺩﻩ ﺍﻨﺩ ﻜﻪ ﺍﻴﻥ ﺩﺴﺘﻭﺭ ﺩﺭ ﻀﻤﻥ ﻓﺭﻤﺎﻨﻰ ﺁﻤﺩﻩ ﻜﻪ ﺩﺭ ﻤﻘﺩﻤﻪ ﺁﻥ ﺩﺴﺘﻭﺭ ﻗﻴﺎﻡ ﻭ ﺩﺭ ﭙﺎﻴﺎﻥ ﺁﻥ ﺼﺒﺭ‬
‫ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﻭ ﻤﻭﻀﻭﻉ ﺒﺤﺙ ﺩﺭ ﺁﻥ ﺩﻋﻭﺕ ﻭ ﻤﺒﺎﺭﺯﻩ ﻭ ﻤﻘﺘﻀﻴﺎﺕ ﺁﻥ ﺍﺴﺕ‪.‬‬
‫‪3‬ـ ﻤﺘﻭﺠﻪ ﻨﺸﺩﻩ ﺍﻨﺩ ﻜﻪ ﺩﺭ ﺍﻴﻨﺠﺎ "ﻻ ﺘﻤﻨﻥ" ﺭﺍ ﻨﻤىﺘﻭﺍﻥ ﺒﻪ ﻤﻌﻨﻰ ﻤﻨﺕ ﻤﮕﺫﺍﺭ ﮔﺭﻓﺕ‪ ،‬ﭽﻭﻥ ﻤﻨﺕ ﺩﺭ ﻫﺭ‬
‫ﺼﻭﺭﺘﻰ‪ ،‬ﭽﻪ ﻜﻡ ﺒﺎﺸﺩ ﭽﻪ ﺯﻴﺎﺩ‪ ،‬ﻗﺒﻴﺢ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺒﻨﺎﺒﺭ ﺘﻌﺒﻴﺭ ﺁﻨﺎﻥ ﻤﻨﺕ ﮔﺫﺍﺸﺘﻥ ﺘﻨﻬﺎ ﺩﺭ ﺼﻭﺭﺘﻰ ﻗﺒﻴﺢ ﺍﺴﺕ‬
‫ﻜﻪ ﺒﺎ ﻤﻁﺎﻝﺒﻪ ﺒﻴﺸﺘﺭ ﺘﻭﺃﻡ ﺒﺎﺸﺩ‪.‬‬
‫‪4‬ـ ﺍﻴﻥ ﻤﻭﻀﻭﻉ ﻜﻪ ﺩﺭ ﺒﺭﺍﺒﺭ ﻫﺩﻴﻪ ﻭ ﺍﺤﺴﺎﻥ ﺒﻪ ﻜﺴﻰ ﺍﻨﺘﻅﺎﺭ ﻫﺩﻴﻪ ﺒﻬﺘﺭ ﻭ ﺍﺤﺴﺎﻥ ﺒﻴﺸﺘﺭ ﺭﺍ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺵ‪،‬‬
‫ﻤﻭﻀﻭﻋﻰ ﻨﻴﺴﺕ ﻜﻪ ﺩﺭ ﻴﻜﻰ ﺍﺯ ﺍﻭﻝﻴﻥ ﭙﻴﺎﻡ ﻫﺎﺌﻴﻜﻪ ﺒﺭ ﭙﻴﺎﻤﺒﺭ)ﺹ( ﻨﺎﺯل ﺸﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺒﻪ ﻗﻴﺎﻡ ﺨﺴﺘﮕﻰ ﻨﺎﭙﺫﻴﺭ ﻓﺭﺍ‬
‫ﻤىﺨﻭﺍﻨﺩ ﺫﻜﺭ ﺸﻭﺩ!!‬
‫‪8‬ـ ﭘﺲ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺷﻴﭙﻮﺭ ﺩﻣﻴﺪﻩ ﺷﻮﺩ‪.‬‬ ‫ﹶﻓِﺈﺫﹶﺍ ‪‬ﻧ ِﻘ ‪‬ﺮ ﻓِﻲ ﺍﻟﻨ‪‬ﺎﻗﹸﻮ ِﺭ *‬
‫‪9‬ـ ﭘﺲ ﺁﻧﺮﻭﺯ‪ ،‬ﺭﻭﺯﻳﺴﺖ ﺩﺷﻮﺍﺭ ﻭ ﺳﺨﺖ‪.‬‬ ‫ﲑ*‬
‫ﺴ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋ ِ‬
‫ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫‪10‬ـ ﻧﺎﺁﺳﺎﻥ ﻭ ﻏﲑ ﻗﺎﺑﻞ ﲢﻤﻞ ﺑﺮﺍﻯ ﻛﺎﻓﺮﺍﻥ‪.‬‬
‫‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻳﺴِﲑ* ٍ‬
‫‪11‬ـ ﺑﮕﺬﺍﺭ ﻣﺮﺍ ﻭ ﺁﻧﻜﻪ ﺑﻴﺎﻓﺮﻳﺪﻡ ﺗﻨﻬﺎ‪.‬‬
‫ﺖ ‪‬ﻭﺣِﻴﺪﹰﺍ *‬
‫ﹶﺫ ‪‬ﺭﻧِﻲ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹶﻠ ﹾﻘ ‪‬‬
‫‪12‬ـ ﻭ ﻗﺮﺍﺭﺩﺍﺩﻡ ﺑﺮﺍﻳﺶ ﻣﺎﱃ ﭘﻴﻬﻢ ﻓﺰﺍﻳﻨﺪﻩ ‪.‬‬
‫‪13‬ـ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﳘﻮﺍﺭﻩ ﺣﺎﺿﺮ "ﻭ ﺑﺮﺍﻯ ﺧﺪﻣﺖ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ﹰﻻ ﻣ‪ ‬ﻤﺪ‪‬ﻭﺩﹰﺍ *‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺁﻣﺎﺩﻩ"‬ ‫ﲔ ‪‬ﺷﻬ‪‬ﻮﺩﹰﺍ *‬
‫‪‬ﻭ‪‬ﺑِﻨ ‪‬‬
‫‪14‬ـ ﻭ ﳘﻮﺍﺭ ﻛﺮﺩﻡ ﺑﺮﺍﻳﺶ "ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‬
‫‪‬ﻭ ‪‬ﻣﻬ‪‬ﺪﺕ‪ ‬ﹶﻟ ‪‬ﻪ ‪‬ﺗ ‪‬ﻤﻬِﻴﺪﹰﺍ *‬
‫ﺯﻧﺪﮔﻰ" ﺭﺍ ﺧﻮﺏ ﳘﻮﺍﺭ ﻛﺮﺩﱏ‪.‬‬
‫‪15‬ـ ﺳﭙﺲ ﻃﻤﻊ ﻛﻨﺪ ﻛﻪ )ﺑﺮﺁﻥ( ﺑﻴﻔﺰﺍﱘ‪.‬‬
‫ﹸﺛﻢ‪ ‬ﻳ ﹾﻄ ‪‬ﻤ ‪‬ﻊ ﹶﺃ ﹾﻥ ﹶﺃﺯِﻳ ‪‬ﺪ *‬
‫‪16‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﺍﻭ ﺳﺘﻴﺰﻩ ﮔﺮﻳﺴﺖ ﻧﺴﺒﺖ‬
‫ﹶﻛﻼﱠ ِﺇﻧ‪ ‬ﻪ ﻛﺎﻥ ﻵﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ‪‬ﻋﻨِﻴﺪﹰﺍ *‬
‫ﺑﻪ ﺁﻳﺎﺕ ﻣﺎ‪.‬‬
‫‪17‬ـ ﺣﺘﻤﹰﺎ ﺩﺭ ﻣﺸﻘﺖ ﻓﺰﺍﻳﻨﺪﻩ ﺍﻯ ﺑﻴﻔﮕﻨﻴﻤﺶ‪.‬‬ ‫ﺻﻌ‪‬ﻮﺩﹰﺍ *‬
‫‪‬ﺳﹸﺄ ‪‬ﺭ ِﻫ ﹸﻘ ‪‬ﻪ ‪‬‬
‫‪18‬ـ ﺍﻭ ﳘﺎﻧﺴﺖ ﻛﻪ ﺍﻧﺪﻳﺸﻴﺪ ﻭ ﺳﻨﺠﻴﺪ‪.‬‬
‫ِﺇﻧ‪ ‬ﻪ ﹶﻓﻜﱠ ‪‬ﺮ ‪‬ﻭ ﹶﻗﺪ‪ ‬ﺭ *‬
‫‪19‬ـ ﻣﺮﮒ ﺑﺮ ﺍﻭ ﻛﻪ ﭼﮕﻮﻧﻪ ﺳﻨﺠﻴﺪ‪.‬‬
‫ﻒ ﹶﻗﺪ‪ ‬ﺭ *‬
‫ﹶﻓ ﹸﻘِﺘ ﹶﻞ ﹶﻛ ‪‬ﻴ ‪‬‬
‫‪20‬ـ ﺑﺎﺯﻫﻢ ﻣﺮﮒ ﺑﺮ ﺍﻭ ﻛﻪ ﭼﮕﻮﻧﻪ "ﺑﺪ" ﺳﻨﺠﻴﺪ‪.‬‬
‫‪21‬ـ ﺑﻌﺪ ﻧﮕﺎﻩ ﻛﺮﺩ‪.‬‬ ‫ﻒ ﹶﻗﺪ‪ ‬ﺭ *‬
‫ﹸﺛﻢ‪ ‬ﹸﻗِﺘ ﹶﻞ ﹶﻛ ‪‬ﻴ ‪‬‬

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‫‪22‬ـ ﺑﻌﺪ ﺭﻭ ﺗﺮﺵ ﻛﺮﺩ ﻭ ﭼﲔ ﺑﺮ ﺟﺒﲔ ﺍﻧﺪﺍﺧﺖ‪.‬‬ ‫ﹸﺛﻢ‪ ‬ﻧ ﹶﻈ ‪‬ﺮ *‬

‫‪23‬ـ ﺑﻌﺪ ﭘﺸﺖ ﻛﺮﺩ ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﺑﻴﲎ ﳕﻮﺩ‪.‬‬ ‫ﺴ ‪‬ﺮ *‬
‫ﺲ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﹸﺛﻢ‪ ‬ﻋ‪‬ﺒ ‪‬‬
‫‪24‬ـ ﺳﭙﺲ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻧﻴﺴﺖ ﻣﮕﺮ ﺟﺎﺩﻭﻯ‬
‫ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒ ‪‬ﺮ *‬
‫ﺑﺮﮔﺰﻳﺪﻩ "ﻭ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺯ ﺳﺎﺑﻖ"‪.‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻳ ‪‬ﺆﹶﺛ ‪‬ﺮ *‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇ ﹾﻥ ﻫﺬﹶﺍ ِﺇﻻﱠ ِﺳ ‪‬‬
‫‪25‬ـ ﭼﻴﺰﻯ ﺑﻴﺶ ﺍﺯ ﻛﻼﻡ ﺍﻧﺴﺎﱏ ﻧﻴﺴﺖ‪.‬‬
‫ﺸ ِﺮ *‬
‫ِﺇ ﹾﻥ ﻫﺬﹶﺍ ِﺇﻻﱠ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪8‬ـ‪ :10‬ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﻪ ﺩﻤﻴﺩﻥ ﺩﺭ ﺸﻴﭙﻭﺭ ﺭﺍ ﺒﺭﺍﻯ ﺍﻋﻼﻡ ﺒﺭﭙﺎﻴﻰ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻜﺎﺭﮔﺭﻓﺘﻪ‪ ،‬ﭽﻨﺩ ﻨﻜﺘﻪ ﻅﺭﻴﻑ ﺭﺍ‬
‫ﺒﺎﺯﮔﻭ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺭﺴﺘﺎﺨﻴﺯ ﺒﺎ ﻴﻙ ﻓﺭﻴﺎﺩ ﺘﻨﺩ‪ ،‬ﻜﻪ ﭙﺭﺩﻩ ﻫﺎﻯ ﮔﻭﺵ ﺭﺍ ﻤىﺩﺭﺩ‪ ،‬ﺒﺭﭙﺎﺨﻭﺍﻫﺩ ﺸﺩ‪.‬‬
‫ﺏ‪ :‬ﺁﻨﺭﻭﺯ ﺒﺭﺍﻯ ﻜﺎﻓﺭﺍﻥ ﺭﻭﺯ ﺴﺨﺕ ﻭ ﺩﺸﻭﺍﺭ ﻭ ﻏﻴﺭﻗﺎﺒل ﺘﺤﻤل ﺨﻭﺍﻫﺩ ﺒﻭﺩ‪.‬‬
‫ﺝ‪ :‬ﺁﻨﻬﺎﺌىﻜﻪ ﻨﺎﻗﻭﺭ ﺘﺒﻠﻴﻐﺎﺕ ﺨﺼﻤﺎﻨﻪ ﺸﺎﻨﺭﺍ ﺒﻪ ﺼﺩﺍ ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﻫﻨﮕﺎﻤﻪ ﻫﺎ ﺒﺭﭙﺎ ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﺩﺍﻨﻨﺩ ﻜﻪ ﺩﺭ‬
‫ﺭﻭﺯ ﺴﺨﺕ ﺭﺴﺘﺎﺨﻴﺯ ﺼﺩﺍﻯ ﻤﻬﻴﺏ ﺒﺭﭙﺎﻴﻰ ﻫﻨﮕﺎﻤﻪ ﺒﺯﺭﮒ ﻗﻴﺎﻤﺕ‪ ،‬ﭙﺭﺩﻩ ﻫﺎﻯ ﮔﻭﺵ ﺸﺎﻥ ﺭﺍ ﺨﻭﺍﻫﺩ ﺩﺭﻴﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﺍﺯ‬
‫ﻫﻨﮕﺎﻤﻪ ﻫﺎﻯ ﺘﺒﻠﻴﻐﺎﺘﻰ ﻜﻪ ﺩﺸﻤﻥ ﺒﺭﭙﺎ ﻜﺭﺩﻩ ﺍﺴﺕ ﺒﻴﻤﻰ ﺩﺍﺸﺕ‪ ،‬ﺘﺭﺱ ﻤﺎ ﺒﺎﻴﺩ ﺍﺯ ﻫﻨﮕﺎﻤﻪ ﺒﺯﺭﮒ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺎﺸﺩ‪.‬‬
‫‪11‬ـ‪ :25‬ﺍﻴﻥ ﺁﻴﺎﺕ ﺩﺭ ﺒﺎﺭﻩ ﻜﺴﻰ ﺒﺤﺙ ﺩﺍﺭﺩ ﻜﻪ ﺁﻴﺎﺕ ﺍﻝﻬﻰ ﻋﻨﺎﺩ ﺍﻭ ﺭﺍ ﺒﺭ ﺍﻨﮕﻴﺨﺘﻪ‪ ،‬ﺒﻪ ﺴﺘﻴﺯﻩ ﺠﻭﻴﻰ‬
‫ﭙﺭﺩﺍﺨﺘﻪ‪ ،‬ﻤﺎل ﻭ ﺜﺭﻭﺕ‪ ،‬ﻭ ﻨﻔﻭﺫ ﻭ ﻭﺠﺎﻫﺘﺵ ﺭﺍ ﺩﺭ ﺩﺸﻤﻨﻰ ﺒﺎ "ﺤﻕ" ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻓﻜﺭ ﻓﺭﻭﺭﻓﺘﻪ ﻜﻪ ﭽﮕﻭﻨﻪ ﺒﺎ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﺩﻋﻭﺘﺵ ﻤﻘﺎﺒﻠﻪ ﻜﻨﺩ‪ ،‬ﭽﻪ ﺍﻓﺘﺭﺍﻴﻰ ﺒﺒﻨﺩﺩ‪ ،‬ﭽﻪ ﺒﻬﺘﺎﻨﻰ ﻭﺍﺭﺩ ﻜﻨﺩ‪ ،‬ﭽﻪ ﺘﺒﻠﻴﻐﺎﺘﻰ ﺒﺭﺍﻩ ﺒﻴﻨﺩﺍﺯﺩ ﺘﺎ ﻤﺭﺩﻡ ﺭﺍ ﺒﻪ‬
‫ﻤﺨﺎﻝﻔﺕ ﺒﺎ ﺍﻴﻥ ﭙﻴﺎﻡ ﺍﻝﻬﻰ ﺒﺭﺍﻨﮕﻴﺯﺩ!! ﭙﺱ ﺍﺯ ﻏﻭﺭ ﻭ ﺩﻗﺕ ﺯﻴﺎﺩ‪ ،‬ﺒﺭﺭﺴﻰ ﺭﺍﻩ ﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﻭ ﻨﮕﺎﻩ ﺒﻪ ﺍﻴﻥ ﺴﻭ ﻭ ﺁﻥ‬
‫ﺴﻭ‪ ،‬ﭽﻬﺭﻩ ﻋﺒﻭﺱ ﻜﺭﺩﻩ‪ ،‬ﭽﻴﻥ ﺒﺭ ﺠﺒﻴﻥ ﺍﻨﺩﺍﺨﺘﻪ‪ ،‬ﺨﺸﻡ ﻭ ﻜﻴﻨﻪ ﺩﺭﻭﻨﻰ ﺍﺵ ﺩﺭ ﺴﻴﻤﺎﻴﺵ ﻨﻤﺎﻴﺎﻥ ﺸﺩﻩ‪ ،‬ﻭ ﻋﻨﺎﺩ ﻭ‬
‫ﺩﺸﻤﻨﻰ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺜﻨﺎﻯ ﺒﺭﺭﺴﻰ ﺭﺍﻩ ﻫﺎﻯ ﭽﺎﺭﻩ ﻨﻤﺎﻴﺎﻥ ﺴﺎﺨﺘﻪ‪ ،‬ﺒﺎ ﺍﻋﺭﺍﺽ ﺍﺯ ﺤﻕ ﻭ ﺤﻘﻴﻘﺕ ﻭ ﺒﺎ ﺘﻜﺒﺭ ﻭ ﺨﻭﺩ‬
‫ﺒﺯﺭﮒ ﺒﻴﻨﻰ ﻤىﮕﻭﻴﺩ‪ :‬ﻗﺭﺁﻨىﻜﻪ ﭙﻴﺎﻤﺒﺭ ﺒﺴﻭﻴﺵ ﺩﻋﻭﺕ ﻤىﻜﻨﺩ‪ ،‬ﺠﺎﺩﻭﻴﻰ ﺒﻴﺵ ﻨﻴﺴﺕ!! ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﻤﺎﻴﻪ‬
‫ﺍﺨﺘﻼﻑ ﺩﺭ ﺠﺎﻤﻌﻪ ﺸﺩﻩ‪ ،‬ﭙﺴﺭ ﺭﺍ ﺍﺯ ﭙﺩﺭ‪ ،‬ﻭ ﺒﺭﺍﺩﺭ ﺭﺍ ﺍﺯ ﺒﺭﺍﺩﺭ ﺠﺩﺍ ﻜﺭﺩﻩ؟! ﺠﺎﺩﻭﻴىﻜﻪ ﺍﺯ ﺁﺜﺎﺭ ﺠﺎﺩﻭﮔﺭﺍﻥ ﺩﻴﮕﺭﻯ‬
‫ﺍﻗﺘﺒﺎﺱ ﻭ ﻫﺭ ﺒﺨﺵ ﺁﻥ ﺒﻪ ﺩﻗﺕ ﺍﻨﺘﺨﺎﺏ ﺸﺩﻩ‪ ،‬ﮔﻔﺘﺎﺭ ﺍﻨﺴﺎﻨﻰ ﭽﻭﻥ ﺸﻤﺎﺴﺕ‪ ،‬ﻨﻪ ﭙﻴﺎﻡ ﺍﻝﻬﻰ‪ ،‬ﺁﻨﺭﺍ ﺍﻨﺴﺎﻨﻰ ﺍﺯ ﺴﻭﻯ ﺨﻭﺩ‬
‫ﺴﺎﺨﺘﻪ ﻭ ﺒﻪ ﺨﺩﺍ ﻨﺴﺒﺕ ﺩﺍﺩﻩ ﺍﺴﺕ!! "ﻭﻝﻴﺩ ﺒﻥ ﻤﻐﻴﺭﻩ" ﺯﻋﻴﻡ ﻤﻌﺭﻭﻑ ﻗﺭﻴﺵ ﻭ ﻤﺭﺠﻊ ﺁﻨﺎﻥ ﺩﺭ ﺘﻤﺎﻤﻰ ﻗﻀﺎﻴﺎﻯ ﭙﻴﭽﻴﺩﻩ‬
‫ﺍﺠﺘﻤﺎﻋﻰ‪ ،‬ﻴﻜﻰ ﺍﺯ ﻜﺴﺎﻨﻴﺴﺕ ﻜﻪ ﺩﺭ ﺒﺎﺭﻩ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﭙﻴﺎﻡ ﺍﻭ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎ ﺭﺍ ﮔﻔﺘﻪ ﺍﺴﺕ‪ ،‬ﺍﻭ ﺩﺭ ﺍﺠﺘﻤﺎﻉ ﺯﻋﻤﺎﻯ‬
‫ﻗﺭﻴﺵ ﺩﺭ "ﺩﺍﺭﺍﻝﻨﺩﻭﺓ" ﻜﻪ ﻏﺭﺽ ﺠﺴﺘﺠﻭﻯ ﺭﺍﻩ ﻫﺎﻯ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻋﻭﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺍﺌﺭﮔﺭﺩﻴﺩﻩ ﺒﻭﺩ ﺭﻭ ﺒﻪ ﺯﻋﻤﺎﻯ‬
‫ﻗﺭﻴﺵ ﻜﺭﺩ ﻭ ﮔﻔﺕ‪ :‬ﺤﺭﻑ ﻫﺎﻯ ﺘﺎﻨﺭﺍ ﺩﺭ ﻤﻭﺭﺩ ﺍﻴﻥ ﻤﺭﺩ "ﭙﻴﺎﻤﺒﺭ)ﻉ(" ﻴﻜﻰ ﻜﻨﻴﺩ‪ ،‬ﺒﻪ ﭙﺭﺴﺵ ﻫﺎﻯ ﻤﺭﺩﻡ ﭙﺎﺴﺦ ﻭﺍﺤﺩ‬
‫ﺒﺩﻫﻴﺩ‪ ،‬ﺩﺭ ﻤﻭﺭﺩ ﺍﻭ ﭽﻪ ﻤىﮕﻭﺌﻴﺩ؟ ﮔﻔﺘﻨﺩ‪ :‬ﺍﻭ ﺭﺍ ﺸﺎﻋﺭ ﻤىﺨﻭﺍﻨﻴﻡ‪ .‬ﻭﻝﻴﺩ ﭽﻬﺭﻩ ﺩﺭﻫﻡ ﻜﺸﻴﺩ ﻭ ﻋﺒﻭﺱ ﺸﺩ ﻭ ﮔﻔﺕ‪ :‬ﻤﺎ‬
‫ﻋﺭﺏ ﻫﺎ ﺸﻌﺭ ﺒﺴﻴﺎﺭ ﺸﻨﻴﺩﻩ ﺍﻴﻡ‪ ،‬ﺴﺨﻨﺎﻥ ﺍﻭ ﺸﺒﺎﻫﺘﻰ ﺒﻪ ﺸﻌﺭ ﻨﺩﺍﺭﺩ‪ .‬ﮔﻔﺘﻨﺩ‪ :‬ﺍﻭ ﺭﺍ ﻜﺎﻫﻥ ﻤىﮕﻭﺌﻴﻡ‪ ،‬ﮔﻔﺕ‪ :‬ﻫﺭﻜﻰ ﻨﺯﺩ‬
‫ﺍﻭ ﺒﺭﻭﺩ ﺴﺨﻨﺎﻥ ﺍﻭ ﺭﺍ ﺸﺒﻴﻪ ﻜﺎﻫﻨﺎﻥ ﻨﻤىﻴﺎﺒﺩ‪ ،‬ﮔﻔﺘﻨﺩ‪ :‬ﺍﻭ ﺭﺍ ﺩﻴﻭﺍﻨﻪ ﻤىﺨﻭﺍﻨﻴﻡ‪ ،‬ﮔﻔﺕ‪ :‬ﻫﺭﻜﻰ ﺍﻭ ﺭﺍ ﻤﻼﻗﺎﺕ ﻜﻨﺩ ﺍﺜﺭﻯ‬

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‫ﺍﺯ ﺠﻨﻭﻥ ﻭ ﺩﻴﻭﺍﻨﮕﻰ ﺩﺭ ﺍﻭ ﻤﺸﺎﻫﺩﻩ ﻨﻤىﻜﻨﺩ‪ ،‬ﮔﻔﺘﻨﺩ‪ :‬ﻤىﮕﻭﺌﻴﻡ ﺍﻭ ﺴﺎﺤﺭ ﺍﺴﺕ‪ ،‬ﮔﻔﺕ‪ :‬ﺴﺎﺤﺭ ﺒﻪ ﭽﻪ ﻤﻌﻨﻰ؟ ﮔﻔﺘﻨﺩ‪:‬‬
‫ﻜﺴﻴﻜﻪ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﺍﻴﺠﺎﺩ ﺩﺸﻤﻨﻰ ﻨﻤﻭﺩﻩ‪ ،‬ﺩﻭﺴﺘﺎﻥ ﺭﺍ ﺍﺯ ﻫﻡ ﺠﺩﺍ ﻤىﻜﻨﺩ‪ ،‬ﮔﻔﺕ‪ :‬ﺁﺭﻯ ﺍﻭ ﺴﺎﺤﺭ ﺍﺴﺕ ﻭ ﭽﻨﻴﻥ ﻤىﻜﻨﺩ!!‬
‫ﺸﺭﺡ ﺁﻴﺎﺕ ﻤﺫﻜﻭﺭ ﺍﺯ ﺍﻴﻥ ﻗﺭﺍﺭ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺩﺭ ﻤﻭﺭﺩ ﺁﻴﻪ ‪ 11‬ﺩﻭ ﺭﺃﻯ ﻗﺎﺒل ﺍﻋﺘﻨﺎﺀ ﺭﺍ ﻤﻴﺎﻥ ﻤﻔﺴﺭﺍﻥ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﻴﻙ‪ :‬ﻤﺭﺍ ﺒﺎ ﭽﻨﻴﻥ ﺸﺨﺼﻰ ﺘﻨﻬﺎ ﺒﮕﺫﺍﺭ‪ ،‬ﻤﻥ ﺒﻪ ﺘﻨﻬﺎﺌﻰ ﺒﺤﺴﺎﺒﺵ ﻤىﺭﺴﻡ‪.‬‬
‫ﺩﻭ‪ :‬ﭽﻨﻴﻥ ﺸﺨﺼﻰ ﺭﺍ ﻜﻪ ﻤﻥ ﺍﻭ ﺭﺍ ﺒﻪ ﺘﻨﻬﺎﺌﻰ ﻭ ﺒﺩﻭﻥ ﻤﺴﺎﻋﺩﺕ ﻭ ﺍﺸﺘﺭﺍﻙ ﻜﺱ ﺩﻴﮕﺭﻯ ﺁﻓﺭﻴﺩﻩ ﺍﻡ‪ ،‬ﺒﻤﻥ‬
‫ﻭﺍﮔﺫﺍﺭ‪ ،‬ﺒﺤﺴﺎﺏ ﺍﻭ ﺨﻭﺍﻫﻡ ﺭﺴﻴﺩ‪.‬‬
‫ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺒﺩﻭ ﺩﻝﻴل ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪:‬‬
‫‪ :1‬ﻝﻔﻅ "ﻭﺤﻴﺩﹰﺍ" ﺒﺎﻴﺩ ﺒﻪ ﻨﺯﺩﻴﻙ ﺘﺭﻴﻥ ﻀﻤﻴﺭﻜﻪ ﺩﺭ "ﺨﻠﻘﺕ" ﻤﻀﻤﺭ ﺍﺴﺕ‪ ،‬ﺭﺍﺠﻊ ﺸﻭﺩ‪ .‬ﻨﻪ ﺒﻪ "ﻤﻥ" ﻜﻪ ﺍﺯ ﺁﻥ‬
‫ﻓﺎﺼﻠﻪ ﺩﺍﺭﺩ‪ ،‬ﺘﻭﺠﻴﻪ ﺍﻭل ﺭﺍ ﺩﺭ ﺼﻭﺭﺘﻰ ﺩﺭﺴﺕ ﻤىﺨﻭﺍﻨﺩﻴﻡ ﻜﻪ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﭽﻨﻴﻥ ﻤىﺒﻭﺩ‪:‬‬
‫ﺫﺭﻨﻰ ﻭ ﻤﻥ ﺨﻠﻘﺘﻪ ﻭﺤﻴﺩﹰﺍ" ‪.‬‬
‫‪ :2‬ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺍﻴﻥ ﻜﻼﻡ ﺩﺭ ﻤﻘﺎﻡ ﺫﻜﺭ ﻨﻌﻤﺕ ﻫﺎﺌﻰ ﺁﻤﺩﻩ ﺍﺴﺕ ﻜﻪ ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﺁﻨﺭﺍ ﺸﺭﺡ‬
‫ﻤىﺩﻫﺩ‪ ،‬ﻫﻤﺂﻫﻨﮕﻰ ﺍﺵ ﺒﺎ ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﺒﺎ ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺘﺄﻤﻴﻥ ﻤىﺸﻭﺩ‪.‬‬
‫ﺏ‪ :‬ﺁﻴﺎﺕ ‪12‬ﺘﺎ ‪ 14‬ﻨﻌﻤﺕ ﻫﺎﻯ ﺩﻴﮕﺭﻯ ﺭﺍ ﻜﻪ ﺸﺎﻤل ﺤﺎل ﺍﻴﻥ ﺸﺨﺹ ﺸﺩﻩ ﺍﺴﺕ ﭽﻨﻴﻥ ﺤﺴﺎﺏ ﻤىﻜﻨﺩ‪:‬‬
‫ﻤﺎل ﮔﺴﺘﺭﺩﻩ ﻭ ﺩﺭ ﺤﺎل ﺍﻓﺯﺍﻴﺵ ﺒﻪ ﺍﻭ ﺩﺍﺩﻴﻡ‪ ،‬ﺒﺎ ﻓﺭﺯﻨﺩﺍﻥ ﺯﻴﺎﺩﻯ ﻜﻪ ﻫﻤﻭﺍﺭﻩ ﺩﺭﺨﺩﻤﺕ ﺍﻭ ﻭ ﮔﻭﺵ ﺒﻪ ﻓﺭﻤﺎﻥ‬
‫ﺍﻨﺩ ﺍﻭ ﺭﺍ ﻴﺎﺭﻯ ﻜﺭﺩﻴﻡ‪ .‬ﺯﻤﻴﻨﻪ ﻫﺎﻯ ﺯﻴﺎﺩﻯ ﺒﺭﺍﻯ ﺍﻭ ﻓﺭﺍﻫﻡ ﺁﻭﺭﺩﻴﻡ‪ ،‬ﻭﺴﺎﺌل ﻭ ﺍﻤﻜﺎﻨﺎﺕ ﻭﺍﻓﺭ ﻭ ﻜﺎﻓﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺍﻭ‬
‫ﮔﺫﺍﺸﺘﻴﻡ‪ .‬ﺍﻴﻥ ﻫﻤﻪ ﻨﻌﻤﺕ ﻫﺎﻯ ﺍﻝﻬﻰ‪ ،‬ﺒﺭﺍﻯ ﺍﻭ ﻜﻔﺎﻴﺕ ﻨﻤىﻜﻨﺩ‪ ،‬ﻤﺎﻴﻪﺀ ﻫﺩﺍﻴﺕ ﺍﻭ ﻨﻤىﺸﻭﺩ ﻭ ﺍﺤﺴﺎﺱ ﺴﭙﺎﺴﮕﺯﺍﺭﻯ ﺍﻭ‬
‫ﺭﺍ ﺒﺭﻨﻤىﺎﻨﮕﻴﺯﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﻁﻤﻊ ﺁﻨﺭﺍ ﺩﺍﺭﺩ ﻜﻪ ﺒﺭ ﺁﻨﻬﺎ ﺍﻓﺯﻭﺩﻩ ﺸﻭﺩ‪.‬‬
‫ﺩ‪ :‬ﺘﻤﻨﺎﻯ ﺍﻭ ﻫﺭﮔﺯ ﺒﺭﺁﻭﺭﺩﻩ ﻨﺨﻭﺍﻫﺩ ﺸﺩ‪ .‬ﭽﮕﻭﻨﻪ ﺘﻭﻗﻊ ﺁﻨﺭﺍ ﺩﺍﺭﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺒﺭ ﻨﻌﻤﺕ ﻫﺎﻯ ﺨﻭﺩ ﺒﻴﻔﺯﺍﻴﺩ ﻭ ﺍﻭ‬
‫ﺭﺍ ﺒﻴﺸﺘﺭ ﺒﻨﻭﺍﺯﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺍﻭ ﺒﺎ ﺁﻴﺎﺕ ﺍﻝﻬﻰ ﺒﻪ ﺴﺘﻴﺯ ﻭ ﻋﻨﺎﺩ ﭙﺭﺩﺍﺨﺘﻪ‪ ،‬ﻭ ﻨﻌﻤﺕ ﻫﺎﻯ ﺍﻝﻬﻰ ﺍﻭ ﺭﺍ ﺒﻪ ﻁﻐﻴﺎﻥ ﻭ‬
‫ﺴﺭﻜﺸﻰ ﻭﺍﺩﺍﺸﺘﻪ‪ ،‬ﺒﺭ ﻨﻌﻤﺕ ﻫﺎ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺒﺭ ﻨﻘﻤﺕ ﻭ ﻋﺫﺍﺏ ﺍﻭ ﺨﻭﺍﻫﻴﻡ ﺍﻓﺯﻭﺩ ﻭ ﺒﺯﻭﺩﻯ ﺒﻪ ﻤﺸﻘﺕ ﻓﺯﺍﻴﻨﺩﻩ ﻭ ﺭﻭﺯ‬
‫ﺍﻓﺯﻭﻥ ﺍﻭ ﺭﺍ ﮔﺭﻓﺘﺎﺭ ﺨﻭﺍﻫﻴﻡ ﻜﺭﺩ‪.‬‬
‫ﻫـ‪ :‬ﺩﺭ ﺁﻴﺎﺕ ‪ 18‬ﺘﺎ ‪ 25‬ﭽﮕﻭﻨﮕﻰ ﺒﺭﺨﻭﺭﺩ ﺍﻭ ﺒﺎ ﺁﻴﺎﺕ ﺍﻝﻬﻰ ﺘﻭﻀﻴﺢ ﮔﺭﺩﻴﺩﻩ؛ ﻨﺨﺴﺕ ﺒﻪ ﻓﻜﺭ ﻭ ﺍﻨﺩﻴﺸﻪ‬
‫ﻓﺭﻭﺭﻓﺕ ﻭ ﺤﺎﻝﺘﻰ ﺒﻪ ﺨﻭﺩ ﮔﺭﻓﺕ ﻜﻪ ﻨﺸﺎﻨﮕﺭ ﺘﻔﻜﺭ ﻭ ﻏﻭﺭ ﺍﻭ ﺩﺭ ﺒﺎﺭﻩ ﺭﺍﻩ ﻫﺎﻯ ﻤﻘﺎﺒﻠﻪ ﻭ ﺠﺴﺘﺠﻭﻯ ﺍﻓﺘﺭﺍﺀﺍﺕ ﻭ‬
‫ﺒﺭﭽﺴﭖ ﻫﺎﻯ ﻤﻨﺎﺴﺏ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﺁﻴﺎﺕ ﺍﻝﻬﻰ ﺒﻭﺩ‪ ،‬ﺴﭙﺱ ﻤﻴﺎﻥ ﭽﻨﺩﻴﻥ ﺍﻓﺘﺭﺍﺀ ﻭ ﺒﺭﭽﺴﭖ ﺒﻪ ﺍﺭﺯﻴﺎﺒﻰ ﻨﺸﺴﺕ ﻭ‬
‫ﻫﺭ ﻴﻜﻰ ﺭﺍ ﺒﺎ ﺍﺜﺭﺍﺕ ﺁﻥ ﺩﺭ ﺠﺎﻤﻌﻪ ﻭ ﻨﺤﻭﻩ ﻋﻜﺱ ﺍﻝﻌﻤل ﻤﺭﺩﻡ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻥ ﺒﻪ ﺒﺭﺭﺴىﮕﺭﻓﺕ‪ ،‬ﻤﺭﮒ ﺒﺭ ﺍﻭ ﻭ ﺒﻪ‬
‫ﺍﻴﻥ ﺍﺭﺯﻴﺎﺒﻰ ﺍﺵ ﺍﺯ ﻗﺭﺁﻥ ﻭ ﭙﻴﺎﻤﺒﺭ‪ ،‬ﻭ ﻤﺭﮒ ﺒﺭ ﺍﻭ ﻭ ﺒﻪ ﺍﻴﻥ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎﻯ ﺒﺩﺵ ﺍﺯ ﺍﻓﺘﺭﺍﺀﺍﺕ ﻭ ﺒﺭﭽﺴﭖ ﻫﺎﻴىﻜﻪ‬
‫ﺩﺭ ﻨﻅﺭﺩﺍﺸﺕ‪ ،‬ﺒﻌﺩ ﻫﻤﻪ ﺭﺍ ﻭﺭﺍﻨﺩﺍﺯ ﻜﺭﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺴﻭ ﻭ ﺁﻨﺴﻭ ﻨﮕﺭﻴﺴﺕ‪ ،‬ﺴﭙﺱ ﻜﻴﻨﻪ ﺩﺭﻭﻨىﺎﺵ ﺩﺭ ﭽﻬﺭﻩ ﻋﺒﻭﺱ ﻭ‬
‫ﭙﻴﺸﺎﻨﻰ ﺨﺸﻤﮕﻴﻨﺵ ﻨﻤﺎﻴﺎﻥ ﺸﺩ‪ ،‬ﺒﻌﺩ ﺒﻪ ﺤﻘﻴﻘﺕ ﭙﺸﺕ ﻜﺭﺩ ﻭ ﺒﺎ ﺘﻜﺒﺭ ﻭ ﻏﺭﻭﺭ ﮔﻔﺕ‪ :‬ﺁﻨﭽﻪ ﭙﻴﺎﻤﺒﺭ ﺁﻭﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﭽﻴﺯﻯ‬
‫ﺒﻴﺵ ﺍﺯ ﺠﺎﺩﻭﺌﻰ ﻨﻴﺴﺕ ﻜﻪ ﺍﺯ ﺁﺜﺎﺭ ﺠﺎﺩﻭﮔﺭﺍﻥ ﺩﻴﮕﺭ‪ ،‬ﺒﺎ ﮔﺯﻴﻨﺵ ﺩﻗﻴﻕ ﺍﻗﺘﺒﺎﺱ ﺸﺩﻩ‪ ،‬ﺴﺨﻨﺎﻥ ﺨﻭﺩ ﺍﻭ‪ ،‬ﺴﺎﺨﺘﻪ ﻭ‬

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‫ﭙﺭﺩﺍﺨﺘﻪ ﺍﻨﺴﺎﻨﻰ ﭽﻭﻥ ﺸﻤﺎﺴﺕ ﻜﻪ ﺒﻪ ﺩﺭﻭﻍ ﺁﻨﺭﺍ ﺒﻪ ﺨﺩﺍ ﻨﺴﺒﺕ ﺩﺍﺩﻩ!!‬
‫‪26‬ـ ﺣﺘﻤﹰﺎ ﺩﺭ ﺁﺭﳝﺶ ﺩﺭ ﺳﻘﺮ‪.‬‬ ‫َ‪* َ َ[َ Hِ ِْ]ُA‬‬

‫‪27‬ـ ﭼﻪ ﭼﻴﺰﻯ ﺁﮔﺎﻫﺖ ﻛﺮﺩ ﻛﻪ ﭼﻴﺴﺖ ﺳﻘﺮ؟‬ ‫ك ‪* ُ َ[َ َ8‬‬ ‫َو‪َ -َ8‬أدْرَا َ‬
‫‪28‬ـ ﻧﻪ ﺑﺎﻗﻰ ﺑﮕﺬﺍﺭﺩ ﻭ ﻧﻪ ﻭﺍﮔﺬﺍﺭﺩ‪.‬‬ ‫َ‪َ }ِ[ْCُ 3‬و َ‪ُ Jَ َ 3‬ر *‬
‫َ‪.‬اَ\ٌ ‪* ِ َ:َCْG‬‬
‫‪29‬ـ ﺩﮔﺮﮔﻮﻥ ﻛﻨﻨﺪﻩﺀ ﭼﻬﺮﻩ ﻫﺎ‪.‬‬
‫ﺸ ‪‬ﺮ *‬
‫ﺴ ‪‬ﻌ ﹶﺔ ‪‬ﻋ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ِﺗ ‪‬‬
‫‪30‬ـ ﺑﺮ ﺁﻥ ﻣﺆﻇﻒ ﺍﻧﺪ ﻧﻮﺯﺩﻩ‪.‬‬
‫‪:26‬ﺍﻭ ﺭﺍ ﺤﺘﻤﹰﺎ ﻭ ﺒﺯﻭﺩﻯ ﺩﺭ ﺴﻘﺭ‪ ،‬ﻴﻜﻰ ﺍﺯ ﻁﺒﻘﺎﺕ ﻭ ﺩﺭﻜﺎﺕ ﻫﻭﻝﻨﺎﻙ ﺩﻭﺯﺥ‪ ،‬ﻤىﺎﻓﮕﻨﻴﻡ‪ ،‬ﺍﻴﻥ ﻤﻐﺭﻭﺭ ﻤﺘﻜﺒﺭ‪،‬‬
‫ﺭﻭ ﺒﺭﺘﺎﻓﺘﻪ ﺍﺯ ﺤﻕ‪ ،‬ﻜﻴﻨﻪ ﺘﻭﺯ‪ ،‬ﻜﻪ ﺩﺭ ﺍﺜﻨﺎﻯ ﻗﻀﺎﻭﺕ‪ ،‬ﻋﻨﺎﺩ ﻭ ﺩﺸﻤﻨﻰ ﺍﺵ ﺩﺭ ﭽﻬﺭﻩ ﻋﺒﻭﺱ ﻭ ﭙﻴﺸﺎﻨﻰ ﺨﺸﻤﮕﻴﻨﺵ‬
‫ﻨﻤﺎﻴﺎﻥ ﺒﻭﺩﻩ‪ ،‬ﺒﺎﻴﺩ ﺒﻪ ﺠﺎﻴﮕﺎﻩ ﻤﻨﺎﺴﺏ ﻭ ﺴﺎﺯﮔﺎﺭ ﺒﺎ ﻭﻀﻌﻴﺕ ﺍﻭ‪ ،‬ﺩﺭ ﻗﻌﺭ ﺠﻬﻨﻡ‪ ،‬ﻓﺭﻭﺍﻓﮕﻨﺩﻩ ﺸﻭﺩ‪ ،‬ﺘﺎ ﮔﺭﺩﻥ ﻜﻠﻔﺘﺵ‬
‫ﺒﺸﻜﻨﺩ ﻭ ﺸﻌﻠﻪ ﻫﺎﻯ ﺨﺸﻡ ﻭ ﺨﺸﻭﻨﺘﺵ ﻓﺭﻭﻜﺵ ﻜﻨﺩ‪.‬‬
‫‪27‬ـ‪ :29‬ﻤﻰ ﺩﺍﻨﻰ ﺍﻴﻥ ﺴﻘﺭ ﭽﻴﺴﺕ؟ ﺩﺭﻙ ﭽﮕﻭﻨﮕىﺂﻥ ﺒﺭﺍﻴﺕ ﺩﺸﻭﺍﺭ ﺍﺴﺕ‪ .‬ﺒﺎ ﻫﻴﭻ ﺒﻴﺎﻨﻰ ﻨﻤىﺘﻭﺍﻥ ﺤﻘﻴﻘﺕ‬
‫ﺁﻨﺭﺍ ﺩﻗﻴﻘﹰﺎ ﺘﻭﻀﻴﺢ ﺩﺍﺩ‪ ،‬ﻜﻠﻤﺎﺕ ﺘﻭ ﺍﺯ ﺘﻭﻀﻴﺢ ﺁﻥ ﻗﺎﺼﺭ ﻭ ﺒﻴﻨﺵ ﻭ ﻓﻬﻡ ﺘﻭ ﺍﺯ ﺸﻨﺎﺨﺕ ﺁﻥ ﻋﺎﺠﺯ‪ ،‬ﭽﻪ ﺘﻌﺒﻴﺭﻯ‬
‫ﻤىﺘﻭﺍﻨﺩ ﺘﺭﺍ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﺴﺎﺯﺩ؟ ﭽﻪ ﻭﺴﻴﻠﻪ ﺍﻯ ﻗﺎﺩﺭ ﺍﺴﺕ ﻤﺎﻫﻴﺕ ﺁﻨﺭﺍ ﺒﺭﺍﻴﺕ ﺘﻭﻀﻴﺢ ﺩﻫﺩ؟ ﻤﺜل ﺁﺘﺵ ﺩﻨﻴﺎ ﻨﻴﺴﺕ ﻜﻪ‬
‫ﻫﺭﭽﻪ ﺩﺭ ﺁﻥ ﺒﻴﻔﺘﺩ ﻤىﺴﻭﺯﺍﻨﺩ ﻭ ﺒﻪ ﺨﺎﻜﺴﺘﺭ ﺘﺒﺩﻴل ﻤىﻜﻨﺩ ﻭ ﺒﻪ ﻋﻤﺭﺵ ﭙﺎﻴﺎﻥ ﻤىﺒﺨﺸﺩ‪ ،‬ﺁﺘﺸﻴﺴﺕ ﻓﺭﺍﮔﻴﺭ ﻜﻪ ﺭﻭﺡ‬
‫ﻭ ﺠﺴﻡ‪ ،‬ﺩﺭﻭﻥ ﻭ ﺒﻴﺭﻭﻥ‪ ،‬ﻭ ﺴﻠﻭل ﺴﻠﻭل ﻭﺠﻭﺩ ﺭﺍ ﻓﺭﺍﻤىﮕﻴﺭﺩ‪ ،‬ﺁﺘﺸﻴﺴﺕ ﻜﻪ ﺩﻭﺯﺨىﻬﺎ ﺭﺍ ﺩﺭ ﺁﻏﻭﺵ ﻤﺤﻜﻡ‬
‫ﻤىﻔﺸﺎﺭﺩ‪ ،‬ﺭﺍﻩ ﻓﺭﺍﺭ ﺭﺍ ﺒﺭﺁﻨﺎﻥ ﻤىﺒﻨﺩﺩ‪ ،‬ﻝﺤﻅﻪ ﺍﻯ ﺁﻨﺎﻨﺭﺍ ﺭﻫﺎ ﻨﻤىﻜﻨﺩ ﻭ ﺍﺯ ﺘﻌﺫﻴﺏ ﺸﺎﻥ ﺩﺴﺕ ﺒﺭﺩﺍﺭ ﻨﻤىﺸﻭﺩ‪ ،‬ﺩﺭ‬
‫ﺁﻥ ﻨﻪ ﻤﺭﺩﻥ ﻭ ﺨﺎﻜﺴﺘﺭ ﺸﺩﻥ ﺍﺴﺕ ﻭ ﻨﻪ ﻝﺤﻅﻪﺀ ﺁﺭﺍﻡ ﺯﻨﺩﮔﻰ ﻜﺭﺩﻥ‪ ،‬ﭙﻴﻭﺴﺘﻪ ﺩﺭﻜﺸﻤﻜﺵ ﻤﻴﺎﻥ ﻤﺭﮒ ﻭ ﺤﻴﺎﺕ‪،‬‬
‫ﺁﺘﺸﻴﺴﺕ ﻜﻪ ﺘﻐﻴﻴﺭ ﺸﻜل ﻤىﺩﻫﺩ‪ ،‬ﺯﻨﺩﮔىﺎﺕ ﺭﺍ ﻤﺭﮒ ﮔﻭﻨﻪ ﻤىﺴﺎﺯﺩ‪ ،‬ﭽﻬﺭﻩ ﺍﺕ ﺭﺍ ﻤىﺴﻭﺯﺍﻨﺩ ﻭ ﺴﻴﺎﻩ ﮔﻭﻨﻪ‬
‫ﻤىﺴﺎﺯﺩ ﻭ ﭙﻭﺴﺘﺕ ﺭﺍ ﺒﺭﻴﺎﻥ ﻤىﻜﻨﺩ‪ ،‬ﺘﺎ ﺩﺭﻭﻥ ﺩل ﻭ ﻤﻐﺯ ﺍﺴﺘﺨﻭﺍﻥ ﻨﻔﻭﺫ ﻨﻤﻭﺩﻩ‪ ،‬ﺒﻪ ﺴﺭﺍﻍ ﺴﻠﻭل ﺴﻠﻭل ﻭﺠﻭﺩﺕ‬
‫ﻤىﺭﻭﺩ ﻭ ﺁﺜﺎﺭ ﺸﻌﻠﻪ ﻫﺎﻯ ﺨﻭﺩ ﺭﺍ ﺒﺭ ﺁﻥ ﺤﻙ ﻤىﻜﻨﺩ‪.‬‬
‫‪30‬ـ ﻤﺄﻤﻭﺭﺍﻥ ﻤﺅﻅﻑ ﺒﺭ ﺩﻭﺯﺥ ﻨﻭﺯﺩﻩ ﮔﺭﻭﻩ ﺍﻨﺩ‪ ،‬ﮔﺭﻭﻩ ﺨﺸﻥ‪ ،‬ﺴﺨﺘﮕﻴﺭ‪ ،‬ﻜﻪ ﺩﺭ ﺘﻌﻤﻴل ﻓﺭﺍﻤﻴﻥ ﺍﻝﻬﻰ ﻫﺭﮔﺯ‬
‫ﻤﺭﺘﻜﺏ ﻗﺼﻭﺭ ﻨﻤىﺸﻭﻨﺩ ﻭ ﻨﺭﻤﺸﻰ ﻨﺸﺎﻥ ﻨﻤىﺩﻫﻨﺩ‪.‬ﻫﺭﮔﺭﻭﻫﻰ ﻤﺄﻤﻭﺭﻴﺕ ﺨﺎﺼﻰ ﺒﻌﻬﺩﻩ ﺩﺍﺭﺩ ﻭ ﺒﻪ ﺸﻴﻭﻩ ﺨﺎﺼﻰ ﺒﻪ‬

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‫ﺘﻌﺫﻴﺏ ﺩﻭﺯﺨىﻬﺎ ﻤىﭙﺭﺩﺍﺯﺩ‪ ،‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﮔﻨﺎﻫﺎﻥ ﮔﻭﻨﺎﮔﻭﻥ ﺍﻨﺩ‪ ،‬ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ ﻭ ﻤﺄﻤﻭﺭﺍﻥ ﺸﻜﻨﺠﻪ ﺩﺭ ﺠﻬﻨﻡ‬
‫ﻨﻴﺯ ﮔﻭﻨﺎﮔﻭﻥ ﺍﻨﺩ‪ ،‬ﻭ ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺩﺭ ﺍﺭﺘﻜﺎﺏ ﻫﺭ ﮔﻨﺎﻫﻰ ﻴﻜﻰ ﺍﺯ ﺍﻋﻀﺎﻯ ﻭﺠﻭﺩ ﺍﻨﺴﺎﻥ ﻨﻘﺵ ﻜﻠﻴﺩﻯ ﺒﺎﺯﻯ ﻤىﻜﻨﺩ‪،‬‬
‫ﺩﺭ ﺒﺭﺨﻰ ﺩﺴﺕ‪ ،‬ﺩﺭ ﺒﺭﺨﻰ ﺩل‪ ،‬ﺩﺭ ﺒﺭﺨﻰ ﺩﻴﺩﻩ ﻫﺎ ﻭ ﺩﺭ ﺒﺭﺨﻰ ﺩﻤﺎﻍ… ﻋﺫﺍﺏ ﻫﺎ ﻭ ﺸﻜﻨﺠﻪ ﻫﺎ ﻨﻴﺯ ﺒﺎﻴﺩ ﮔﻭﻨﺎﮔﻭﻥ‬
‫ﺒﺎﺸﺩ ﻭ ﺩﺭ ﺁﻥ ﺒﻪ ﺤﺴﺎﺏ ﻫﺭ ﻴﻜﻰ ﺍﺯ ﺍﻴﻥ ﺍﻋﻀﺎ ﺭﺴﻴﺩﮔﻰ ﺸﻭﺩ‪ ،‬ﻨﻭﺯﺩﻩ ﻓﺭﺸﺘﻪ ﺒﻪ ﻨﻭﺯﺩﻩ ﻨﻭﻉ ﻋﺫﺍﺏ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪.‬ﺍﻴﻥ‬
‫ﻋﺫﺍﺏ ﻫﺎ ﺩﺭ ﻗﺭﺁﻥ ﺘﻭﻀﻴﺢ ﺸﺩﻩ ﻭ ﺸﺭﺡ ﺁﻥ ﺍﺯ ﺍﻴﻥ ﻗﺭﺍﺭ ﺍﺴﺕ‪:‬‬
‫‪1‬ـ ﻴﻙ ﮔﺭﻭﻩ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ‪ ،‬ﺩﻭﺯﺨىﻬﺎ ﺭﺍ ﺒﺭ ﺭﻭﻯ ﺍﻨﺩﺍﺨﺘﻪ ﺒﺴﻭﻯ ﺠﻬﻨﻡ ﻤﻰ ﻜﺸﻨﺩ‪.‬‬
‫‪ * َ[َ w‬ﺍﻟﻘﻤﺮ ‪48 :‬‬

‫ن &ِ} ا‪ِ .E‬ر ‪ُ Nََ+‬وُهِ<ِْ ذُو ُاْ ‪. َ8‬‬
‫‪َ َْ$‬م ‪َ ُCَkُْ$‬‬
‫‪2‬ـ ﮔﺭﻭﻫﻰ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﻤﻭﻫﺎﻯ ﭙﻴﺸﺎﻨﻰ ﺸﺎﻥ ﻤﺤﻜﻡ ﻤىﮕﻴﺭﻨﺩ ﻭ‬

‫‪3‬ـ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺍﺯ ﭙﺎﻫﺎﻯ ﺸﺎﻥ‪ ،‬ﻭ ﻤﺸﺘﺭﻜ ﹰﺎ ﺒﺴﻭﻯ ﺠﻬﻨﻡ ﭙﺭﺘﺎﺏ ﻤىﻜﻨﻨﺩ‬
‫ف اُْ‪ُ8ِ ْF‬نَ َِِهُْ &َُ‪ْd‬ﺥَ ُ‪َ.Eِ J‬ا]ِ} وَا َ; ْ)َام * ا‪41 :‬‬
‫‪ُ َ ْ1ُ$‬‬
‫‪4‬ـ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺁﻨﺎﻨﺭﺍ ﺒﺭ ﺭﻭﻯ ﺸﺎﻥ ﻤىﻜﻭﺒﻨﺩ‪.‬‬
‫‪5‬ـ ﻭ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺒﺭ ﭙﺸﺕ ﺸﺎﻥ‪.‬‬
‫ﺤﺮِﻳ ِﻖ * ﺍﻻﻧﻔﺎﻝ‪:‬‬
‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﻀ ِﺮﺑ‪‬ﻮ ﹶﻥ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺩﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﺫﹸﻭﻗﹸﻮﹾﺍ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺗﺮ‪‬ﻯ ِﺇ ﹾﺫ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻓﱠﻰ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﻳ ‪‬‬
‫‪50‬‬
‫‪6‬ـ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺩﺭ ﮔﺭﺩﻥ ﺸﺎﻥ ﻁﻭﻕ ﻤىﺎﻨﺩﺍﺯﻨﺩ‪.‬‬
‫ﻼ ﹸﻝ ﻓِﻲ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ِﻗﻬِﻢ… ا‪5 :9G‬‬

‫ﻚ ﺍ َﻷ ﹾﻏ ﹶ‬
‫‪‬ﻭﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫‪7‬ـ‪ :8‬ﻋﺩﻩ ﺍﻯ ﺩﺭ ﺩﺴﺕ ﻫﺎ ﻭﻋﺩﻩ ﺍﻯ ﺩﺭ ﭙﺎ ﻫﺎﻯ ﺸﺎﻥ ﻭﻝﭽﻙ ﻭ ﺯﻭﻻﻨﻪ ﻤىﺎﻨﺩﺍﺯﻨﺩ‪.‬‬
‫ﺻﻔﹶﺎﺩ * ﺍﺑﺮﺍﻫﻴﻢ ‪49 :‬‬

‫ﲔ ﻓِﻲ ﺍ َﻷ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﻣ‪ ‬ﹶﻘﺮ‪ِ‬ﻧ ‪‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍ ﹾﻟ ‪‬ﻤ ‪‬‬
‫‪9‬ـ ﮔﺭﻭﻩ ﺩﻴﮕﺭىﺂﻨﺎﻨﺭﺍ ﺩﺭ ﺯﻨﺠﻴﺭﻫﺎﻯ ﻁﻭﻻﻨﻰ ﻜﻪ ﻁﻭل ﺁﻥ ﻫﻔﺘﺎﺩ ﮔﺯ ﺍﺴﺕ ﺩﺭ ﭙﺎﻯ ﺴﺘﻭﻥ ﻫﺎ ﻤىﺒﻨﺩﻨﺩ‪.‬‬
‫ﺴ ﹶﻠ ٍﺔ ﹶﺫ ‪‬ﺭ ‪‬ﻋﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ ِﺫﺭ‪‬ﺍﻋﹰﺎ ﻓﹶﺎ ‪‬ﺳ ﹸﻠﻜﹸﻮ ‪‬ﻩ * ﺍﳊﺎﻗﻪ ‪33 :‬‬
‫ﹸﺛﻢ‪ ‬ﻓِﻲ ِﺳ ﹾﻠ ِ‬

‫‪42‬‬
‫‪10‬ـ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺒﺭ ﻓﺭﻕ ﺁﻨﺎﻥ ﺒﺎ ﮔﺭﺯﻫﺎﻯ ﺁﻫﻨﻴﻥ ﻤىﻜﻭﺒﻨﺩ‪.‬‬
‫َوَ<ُْ ‪ *)$ِ)َ ِْ8 mُ ِ8َ[.8‬ا‪22 :^RG‬‬
‫‪12‬ـ ﻋﺩﻩ ﺍﻯ ﺒﻪ ﺁﻨﺎﻥ ﻁﻌﺎﻤﻰ ﺍﺯ ﻏﺴﻠﻴﻥ ﻤﻰ ﺩﻫﻨﺩ‪.‬‬
‫ * ا‪35 : MRG‬ـ‪36‬‬
‫‪ Hُ َ w‬اَْْ َم هَ هُ‪َ * ٌَِ َE‬و َ‪َ1َh 3‬مٌ ِإ ‪ٍ ِِْ5 ِْ8 3.‬‬
‫&ََْ َ‬
‫‪13‬ـ ﻋﺩﻩ ﺍﻯ ﺒﻪ ﺁﻨﻬﺎ ﺁﺏ ﺒﺩﺒﻭ ﻤﺘﻌﻔﻥ ﻤﻰ ﻨﻭﺸﺎﻨﻨﺩ‪.‬‬
‫ﺻﺪِﻳﺪ* ﺍﺑﺮﺍﻫﻴﻢ ‪16 :‬‬

‫ﺴﻘﹶﻰ ﻣِﻦ ﻣ‪‬ﺂ ٍﺀ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪14‬ـ ﻋﺩﻩ ﺍﻯ ﻝﺒﺎﺱ ﻗﻁﺭﺍﻥ ﺒﻪ ﺁﻨﻬﺎ ﻤﻰ ﭙﻭﺸﺎﻨﻨﺩ‪ ،‬ﺴﻴﺎﻩ‪ ،‬ﺒﺩ ﺒﻭﻯ‪ ،‬ﭽﺭﺏ ﻭ ﺴﻭﺯﻨﺩﻩ‪.‬‬
‫‪‬ﺳﺮ‪‬ﺍﺑِﻴ ﹸﻠﻬ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ِﻄﺮ‪‬ﺍ ٍﻥ ‪‬ﻭ‪‬ﺗ ‪‬ﻐﺸ‪‬ﻰ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ * ﺍﺑﺮﺍﻫﻴﻢ ‪49 :‬‬
‫‪15‬ـ ﻋﺩﻩ ﺍﻯ ﻝﺒﺎﺱ ﺁﺘﺸﻴﻥ ﺒﻪ ﺁﻨﺎﻥ ﻤﻰ ﭙﻭﺸﺎﻨﻨﺩ ﻭ‬
‫‪16‬ـ ﻋﺩﻩ ﺍﻯ ﺁﺏ ﺠﻭﺸﻨﺩﻩ ﺒﺭ ﻓﺭﻕ ﺸﺎﻥ ﻤﻰ ﺭﻴﺯﻨﺩ‪.‬‬
‫ق ُرءُوِ<ِ ُ اْ‪ * ُ َِk‬ا‪19 :^RG‬‬

‫ ‪ِ َْ& ِ8‬‬
‫ آََُواْ ُ‪ ُْ<َ ْaَ1GK‬ﺙَِبٌ ‪ِ . G8‬ر ‪L َtُ$‬‬
‫&َ‪َ $ِJ.‬‬
‫‪17‬ـ ﺩﺴﺘﻪ ﺩﻴﮕﺭﻯ ﭙﻭﺴﺕ ﺴﻭﺨﺘﻪ ﺁﻨﺎﻨﺭﺍ ﺘﻌﻭﻴﺽ ﻤىﻜﻨﻨﺩ ﺘﺎ ﻋﺫﺍﺏ ﻫﺎ ﺭﺍ ﺨﻭﺒﺘﺭ ﺍﺤﺴﺎﺱ ﻜﻨﻨﺩ‪.‬‬
‫ب * ا‪G‬ء ‪56 :‬‬

‫آُ‪ُ ُُ ْaَFِZَ َ.‬دهُْ َ ‪َEْ).‬هُْ ُُدًا ‪َ َْ5‬هَ َِ‪ُJ‬و ُاْ اْ‪َJَ1‬ا َ‬
‫‪18‬ـ ﺩﺴﺘﻪ ﺍﻯ ﭙﻴﺸﺎﻨﻰ ﻫﺎ‪ ،‬ﭙﻬﻠﻭ ﻫﺎ ﻭ ﭙﺸﺕ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺒﺎ ﺴﻜﻪ ﻫﺎﻯ ﺁﺘﺸﻴﻥ ﻁﻼ ﻭ ﻨﻘﺭﻩ ﺍﻯ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ‬
‫ﻜﻨـﺯ ﻜﺭﺩﻩ ﺒﻭﺩﻨﺩ‪ ،‬ﺩﺍﻍ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﻓﺬﹸﻭﻗﹸﻮﹾﺍ ﻣ‪‬ﺎ‬

‫ﺤﻤ‪‬ﻰ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ﻓِﻲ ﻧ‪‬ﺎ ِﺭ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﹶﻓ‪‬ﺘ ﹾﻜﻮ‪‬ﻯ ِﺑﻬ‪‬ﺎ ِﺟﺒ‪‬ﺎ ‪‬ﻫ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﺟ‪‬ﻨﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹸﻇﻬ‪‬ﻮ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻫﺬﹶﺍ ﻣ‪‬ﺎ ﹶﻛ‪‬ﻨ ‪‬ﺰ‪‬ﺗ ‪‬ﻢ َﻷ‪‬ﻧ ﹸﻔ ِ‬
‫‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬‬
‫ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ﹾﻜِﻨﺰ‪‬ﻭ ﹶﻥ * ﺍﻟﺘﻮﺑﺔ ‪35 :‬‬
‫‪19‬ـ ﺒﺭﺨﻰ ﻤﺄﻤﻭﺭ ﺍﻨﺩ ﺘﺎ ﺤﺭﺍﺭﺕ ﺍﺴﺘﻭﺍﻨﻪ ﻫﺎﻯ ﺁﺘﺸﻴﻥ ﺴﺭﭙﻭﺸﻴﺩﻩ ﺸﺩﻩ ﺍﻯ ﺭﺍ ﻜﻪ ﺩﻭﺯﺨﻰ ﻫﺎ ﺩﺭ ﺁﻥ ﺒﺴﺭ‬
‫ﻤىﺒﺭﻨﺩ‪ ،‬ﺒﺘﺩﺭﻴﺞ ﺒﻴﻔﺯﺍﻴﻨﺩ‪.‬‬
‫‪ْA.8‬وَاهُْ َ<َ‪ ُ .E‬آُ‪ َ.‬ﺥَ‪ِ ْaَC‬زدَْهُْ َ‪ًِ1‬ا * ا‪3‬اء ‪:‬‬

‫‪43‬‬
‫‪30‬ـ ﺩﻭﺯﺥ ﺩﺍﺭﺍﻥ ﺭﺍ ﺠﺯ ﻓﺭﺸﺘﮕﺎﻥ ﻗﺭﺍﺭ ﻨﺩﺍﺩﻩ ﺍﻴﻡ‪ ،‬ﻭ ﺘﻌﺩﺍﺩ ﺸﺎﻨﺭﺍ ﺠﺯ ﺒﺭﺍﻯ ﺘﻌﺫﻴﺏ ﻜﺎﻓﺭﺍﻥ ﻤﻘﺭﺭ ﻨﻜﺭﺩﻩ‬
‫ﺍﻴﻡ‪ ،‬ﺘﺎ ﺍﻫل ﻜﺘﺎﺏ ﻤﺘﻴﻘﻥ ﺸﻭﻨﺩ ﻭ ﺒﻪ ﺍﻴﻤﺎﻥ ﻤﺅﻤﻨﺎﻥ ﺒﻴﻔﺯﺍﻴﺩ ﻭ ﺍﻫل ﻜﺘﺎﺏ ﻭ ﻤﺅﻤﻨﺎﻥ ﺘﺭﺩﻴﺩﻯ ﺒﺨﻭﺩ ﺭﺍﻩ ﻨﺩﻫﻨﺩ‪ ،‬ﻭ ﺁﻨﺎﻨﻜﻪ‬
‫ﺩل ﻫﺎﻯ ﺒﻴﻤﺎﺭ ﺩﺍﺭﻨﺩ ﻭ ﻜﺎﻓﺭﺍﻥ ﺒﮕﻭﻴﻨﺩ‪ :‬ﭽﻪ ﭽﻴﺯﻯ ﺭﺍ ﺨﺩﺍ ﺒﺎ ﺍﻴﻥ ﻤﺜل ﺍﺭﺍﺩﻩ ﻜﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﺒﺩﻴﻨﺴﺎﻥ ﺨﺩﺍ ﻫﺭﻜﺴﻰ ﺭﺍ‬
‫ﺒﺨﻭﺍﻫﺩ ﮔﻤﺭﺍﻩ ﻤىﺴﺎﺯﺩ ﻭ ﻫﺭﻜﻰ ﺭﺍ ﺒﺨﻭﺍﻫﺩ ﻫﺩﺍﻴﺕ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﺴﭙﺎﻫﻴﺎﻥ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﺠﺯ ﺍﻭ ﺍﺤﺩﻯ ﻨﺩﺍﻨﺩ‪ ،‬ﻭ ﺍﻴﻥ‬
‫ﺠﺯ ﻫﺸﺩﺍﺭﻯ ﺒﺭﺍﻯ ﺍﻨﺴﺎﻥ ﻫﺎ ﻨﻴﺴﺕ‪.‬‬
‫‪31‬ـ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﭽﻨﺩ ﻨﻜﺘﻪ ﺍﺴﺎﺴﻰ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪.‬‬
‫ﺍﻝﻑ‪ :‬ﻁﻭل ﺁﻴﻪ ﺒﻪ ﺁﻴﺎﺕ ﻤﺩﻨﻰ ﺸﺒﺎﻫﺕ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﻤﺘﻥ ﺁﻴﻪ ﺍﺸﺎﺭﻩ ﻫﺎﺌﻰ ﺒﻪ ﺍﻫل ﻜﺘﺎﺏ ﻭ ﮔﺭﻭﻩ ﺩﺍﺭﺍﻯ ﺩﻝﻬﺎﻯ‬
‫ﺒﻴﻤﺎﺭ )ﻤﻨﺎﻓﻘﻴﻥ( ﺭﺍ ﻤىﻴﺎﺒﻴﻡ‪ ،‬ﺒﺤﺙ ﺩﺭ ﺒﺎﺭﻩ ﺍﻴﻨﺩﻭ ﮔﺭﻭﻩ ﺍﺯ ﻤﺸﺨﺼﺎﺕ ﺁﻴﺎﺘﻴﺴﺕ ﻜﻪ ﺩﺭﻤﺩﻴﻨﻪ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ‬
‫ﺒﻪ ﺍﻁﻤﻴﻨﺎﻥ ﻤىﺘﻭﺍﻥ ﮔﻔﺕ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺩﺭ ﻤﺩﻴﻨﻪ ﻨﺎﺯل ﺸﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺍﻴﻥ ﺁﻴﻪ ﺩﺭ ﻤﻘﺎﻡ ﺸﺭﺡ ﺁﻴﻪ ﻗﺒﻠﻰ ﻭ ﺒﺭﺍﻯ ﺘﻭﻀﻴﺢ ﺍﻴﻥ ﻤﻁﻠﺏ ﺁﻤﺩﻩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ‪ 19‬ﻤﺄﻤﻭﺭ ﺠﻬﻨﻡ ﭽﻴﺴﺕ؟‬
‫ﺁﻴﺎﺕ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﻜﻪ ﻤﺄﻤﻭﺭﺍﻥ ﺠﻬﻨﻡ ﻓﺭﺸﺘﻪ ﻫﺎ ﺍﻨﺩ ﻭ ‪ 19‬ﮔﺭﻭﻩ ﺍﻨﺩ‪ ،‬ﺘﻌﺩﺍﺩ ﻓﺭﺸﺘﮕﺎﻥ ﺸﺎﻤل ﺍﻴﻥ ﮔﺭﻭﻩ ﺒﻪ ﺍﺤﺩﻯ‬
‫ﺠﺯ ﺨﺩﺍ ﻤﻌﻠﻭﻡ ﻨﻴﺴﺕ‪.‬‬
‫ﺝ‪ :‬ﺸﻤﺎﺭ ﺁﻨﺎﻨﺭﺍ ﻓﺘﻨﻪ ﺍﻯ ﺒﺭﺍﻯ ﻜﺎﻓﺭﺍﻥ ﻗﺭﺍﺭ ﺩﺍﺩﻩ ﺍﻴﻡ‪ ،‬ﺒﺩﻭ ﻤﻌﻨﻰ‪:‬‬
‫ﻴﻙ‪ :‬ﭽﻭﻥ ﺁﺯﻤﺎﻴﺸﻴﺴﺕ ﺒﺭﺍﻯ ﻜﺎﻓﺭﺍﻥ‪ ،‬ﻋﻘل ﺁﻨﺎﻨﺭﺍ ﺩﺭ ﺒﻭﺘﻪ ﺁﺯﻤﺎﻴﺵ ﻤىﮕﺫﺍﺭﺩ‪.‬‬
‫ﺸﻴﻭﻩ ﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻨﻰ‬ ‫ﺩﻭ‪ :‬ﺍﻴﻨﻬﺎ ﺒﺭﺍﻯ ﺘﻌﺫﻴﺏ ﻭ ﺸﻜﻨﺠﻪ ﻜﺎﻓﺭﺍﻥ ﺒﻭﺩﻩ‪ ،‬ﮔﺭﻭﻩ ﻫﺎﻯ ﻨﻭﺯﺩﻩ ﮔﺎﻨﻪ ﺁﻨﺎﻥ ﺒﻪ‬
‫ﻜﺎﻓﺭﺍﻥ ﺭﺍ ﺘﻌﺫﻴﺏ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﺩﺭ ﻗﺭﺁﻥ ﻝﻔﻅ "ﻓﺘﻨﻪ" ﺒﻪ ﺩﻭ ﻤﻌﻨﻰ "ﺁﺯﻤﺎﻴﺵ" ﻭ "ﻋﺫﺍﺏ" ﺁﻤﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺩ‪ :‬ﺒﺭﺨﻭﺭﺩ ﺒﺎ ﺍﻴﻥ ﻨﻭﻉ ﺁﻴﺎﺕ ﻭ ﻗﻀﺎﻴﺎﺌﻰ ﻜﻪ ﺒﻪ ﺒﺤﺙ ﻤىﮕﻴﺭﺩ ﭽﻬﺎﺭﮔﻭﻨﻪ ﺍﺴﺕ‪.‬‬
‫‪1‬ـ ﺍﻫل ﻜﺘﺎﺏ ﺭﺍ ﻤﺘﻴﻘﻥ ﻤىﺴﺎﺯﺩ‪.‬‬
‫‪2‬ـ ﺒﻪ ﺍﻴﻤﺎﻥ ﺍﻓﺭﺍﺩ ﻤﺅﻤﻥ ﻤىﺎﻓﺯﺍﻴﺩ‪.‬‬
‫‪3‬ـ‪ :4‬ﻤﻨﺎﻓﻘﺎﻥ ﺒﻴﻤﺎﺭﺩل ﻭ ﻜﺎﻓﺭﺍﻥ ﺒﻰ ﺍﻴﻤﺎﻥ ﺍﺯ ﺩﺭﻙ ﻏﺎﻴﻪ ﺍﻴﻥ ﺁﻴﺎﺕ ﻭ ﻤﺭﺍﺩ ﺁﻥ ﻋﺎﺠﺯ ﻤﺎﻨﺩﻩ‪ ،‬ﻨﻤىﺩﺍﻨﻨﺩ ﭽﻪ‬
‫ﭙﻴﺎﻤﻰ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺩﺍﺭﺩ ﻭ ﭽﻪ ﻫﺸﺩﺍﺭﻯ ﺩﺭ ﺁﻥ ﻤﻀﻤﺭ ﺍﺴﺕ‪.‬‬

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‫ﻩ‪ :‬ﺘﻌﺩﺍﺩ ﻓﺭﺸﺘﮕﺎﻥ ﻋﺫﺍﺏ ‪ 19‬ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﭙﻴﻤﺎﻨﻪ ﺍﻴﺴﺕ ﻜﻪ ﺠﺯ ﺨﺩﺍ ﺍﺤﺩﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺒﺭ ﺁﻥ ﺍﺤﺎﻁﻪ ﻜﻨﺩ ﻭ‬
‫ﺒﺸﻤﺎﺭﺩ‪.‬‬
‫ﻭ‪ :‬ﻫﺩﻑ ﺍﺯ ﺘﻭﻀﻴﺢ ﺍﻴﻥ ﺤﻘﺎﻴﻕ ﻓﻘﻁ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻤﺎﻴﻪ ﭙﻨﺩ ﻭ ﻋﺒﺭﺕ ﺍﻨﺴﺎﻥ ﻫﺎ ﺸﻭﺩ‪ ،‬ﻨﻪ ﺍﻴﻨﻜﻪ ﺸﻤﺎﺭ ﻓﺭﺸﺘﻪ ﻫﺎ‬
‫ﺭﺍ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺘﻭﻀﻴﺢ ﺩﻫﺩ‪.‬‬
‫‪32‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﻗﺴﻤﻢ ﺑﻪ ﻗﻤﺮ ‪.‬‬ ‫‪ 4‬وَاْ[ََ ِ *‬ ‫آَ ‪.‬‬

‫‪33‬ـ ﻭ ﺑﻪ ﺷﺐ ﭼﻮﻥ ﭘﺸﺖ ﻛﻨﺪ‪.‬‬ ‫وَا‪ِ 6ِ ْ.‬إذْ َأدَْ َ *‬
‫‪34‬ـ ﻭ ﺑﻪ ﺻﺒﺢ ﭼﻮﻥ ﺭﻭﺷﻦ ﺷﻮﺩ ﻭ ﭼﻬﺮﻩ ﺑﮕﺸﺎﻳﺪ‪.‬‬ ‫ ِإذَ َأَْ َ‬ ‫وَا‪ِ ْCLt‬‬
‫*‬
‫‪35‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺍﻳﻦ "ﺭﺳﺘﺎﺧﻴﺰ" ﻳﻜﻰ ﺍﺯ ﻫﻨﮕﺎﻣﻪ ﻫﺎﻯ‬
‫ِإ‪َ)ْxِ َ<.‬ى اْ'ُ‪ِ َC‬‬
‫ﺑﺰﺭﮒ ﺍﺳﺖ‪.‬‬ ‫*‬
‫‪36‬ـ ﻫﺸﺪﺍﺭ ﺩﻫﻨﺪﻩ ﺍﻯ ﺑﺮﺍﻯ ﺑﺸﺮ‪.‬‬
‫‪37‬ـ ﺑﺮﺍﻯ ﻫﺮ ﻳﻜﻰ ﺍﺯ ﴰﺎ ﻛﻪ ﺧﻮﺍﻫﺎﻥ ﺟﻠﻮ ﺭﻓﱳ ﺍﺳﺖ ﻳﺎ‬ ‫َ‪ً$ِJ‬ا ‪* ِ َ:َCْG‬‬
‫‪)8 [+‬ن‪.‬‬ ‫َِ ﺵَ‪َ -‬ء ‪ ُْ'Eِ8‬أَن‬
‫‪‬ﻳ‪‬ﺘ ﹶﻘﺪ‪ ‬ﻡ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﺘﹶﺄﺧ‪‬ﺮ *‬
‫‪32‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﻗﺴﻤﻢ ﺑﻪ ﻗﻤﺮ ‪.‬‬ ‫‪ 4‬وَاْ[ََ ِ *‬ ‫آَ ‪.‬‬

‫‪33‬ـ ﻭ ﺑﻪ ﺷﺐ ﭼﻮﻥ ﭘﺸﺖ ﻛﻨﺪ‪.‬‬ ‫وَا‪ِ 6ِ ْ.‬إذْ َأدَْ َ *‬
‫‪34‬ـ ﻭ ﺑﻪ ﺻﺒﺢ ﭼﻮﻥ ﺭﻭﺷﻦ ﺷﻮﺩ ﻭ ﭼﻬﺮﻩ ﺑﮕﺸﺎﻳﺪ‪.‬‬ ‫ ِإذَ َأَْ َ‬‫وَا‪ِ ْCLt‬‬
‫*‬
‫‪35‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺍﻳﻦ "ﺭﺳﺘﺎﺧﻴﺰ" ﻳﻜﻰ ﺍﺯ ﻫﻨﮕﺎﻣﻪ ﻫﺎﻯ‬
‫ِإ‪َ)ْxِ َ<.‬ى اْ'ُ‪ِ َC‬‬
‫ﺑﺰﺭﮒ ﺍﺳﺖ‪.‬‬ ‫*‬
‫‪36‬ـ ﻫﺸﺪﺍﺭ ﺩﻫﻨﺪﻩ ﺍﻯ ﺑﺮﺍﻯ ﺑﺸﺮ‪.‬‬
‫‪37‬ـ ﺑﺮﺍﻯ ﻫﺮ ﻳﻜﻰ ﺍﺯ ﴰﺎ ﻛﻪ ﺧﻮﺍﻫﺎﻥ ﺟﻠﻮ ﺭﻓﱳ ﺍﺳﺖ ﻳﺎ‬ ‫َ‪ً$ِJ‬ا ‪* ِ َ:َCْG‬‬
‫ﻋﻘﺐ ﻣﺎﻧﺪﻥ‪.‬‬ ‫َِ ﺵَ‪َ -‬ء ‪ ُْ'Eِ8‬أَن‬
‫‪‬ﻳ‪‬ﺘ ﹶﻘﺪ‪ ‬ﻡ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﺘﹶﺄﺧ‪‬ﺮ *‬
‫‪32‬ـ‪ :35‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﺴﻪ ﭽﻴﺯ ﻗﺴﻡ ﻴﺎﺩ ﺸﺩﻩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﻤﻬﺘﺎﺏ ﻜﻪ ﻋﻼﻤﺕ ﺸﺏ ﺍﺴﺕ‪ ،‬ﻜﻪ ﺩﺭ ﺸﺏ ﻨﻤﺎﻴﺎﻥ ﻤىﺸﻭﺩ ﻭ ﻴﻜﺠﺎ ﺒﺎ ﺁﻥ ﻤىﺂﻴﺩ ﻭ ﻤىﺭﻭﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﻪ ﺸﺏ ﭽﻭﻥ ﭙﺸﺕ ﻜﻨﺩ ﻭ ﭙﺎﻴﺎﻥ ﻴﺎﺒﺩ‪.‬‬
‫ﺝ‪ :‬ﺒﻪ ﺼﺒﺢ ﻜﻪ ﭽﻬﺭﻩ ﺒﮕﺸﺎﻴﺩ ﻭ ﺭﻭﺸﻥ ﺸﻭﺩ‪.‬‬

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‫ﺍﻴﻥ ﻗﺴﻡ ﻫﺎﻯ ﺴﻪ ﮔﺎﻨﻪ ﺒﺭﺍﻯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺜﺎﺒﺕ ﻜﻨﺩ ﻜﻪ ﻫﻨﮕﺎﻤﻪ ﺒﺯﺭﮒ ﺭﺴﺘﺎﺨﻴﺯ ﺤﺘﻤﹰﺎ ﺒﺭﭙﺎ ﻤىﺸﻭﺩ‪ ،‬ﺒﺎﻴﺩ‬
‫ﺒﻨﮕﺭﻴﻡ ﻜﻪ ﺍﻴﻥ ﻗﺴﻡ ﻫﺎ ﭽﮕﻭﻨﻪ ﺒﺭ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﮔﻭﺍﻫﻰ ﻤىﺩﻫﻨﺩ ﻭ ﺍﻴﻥ ﺍﺩﻋﺎ ﺭﺍ ﺜﺎﺒﺕ ﻤىﻜﻨﻨﺩ؟‬
‫ﺸﺏ ﺒﺎ ﻅﻬﻭﺭ ﻤﺎﻩ ﻓﺭﺍﻤىﺭﺴﺩ ﻭ ﭙﺱ ﺍﺯ ﺴﺎﻋﺎﺘﻰ ﭙﺎﻴﺎﻥ ﻤىﻴﺎﺒﺩ ﻭ ﺠﺎﻴﺵ ﺭﺍ ﺒﻪ ﺭﻭﺯ ﻤىﮕﺫﺍﺭﺩ‪ .‬ﺩﻨﻴﺎﻯ ﻜﻨﻭﻨﻰ‬
‫ﺸﻤﺎ ﻨﻴﺯ ﻤﺜل ﺸﺏ ﭙﺎﻴﺎﻥ ﺨﻭﺍﻫﺩ ﻴﺎﻓﺕ ﻭ ﺠﺎﻴﺵ ﺭﺍ ﺒﻪ ﺩﻨﻴﺎﻯ ﺩﻴﮕﺭﻯ ﺘﺨﻠﻴﻪ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ ،‬ﺘﻭ ﺒىﺠﻬﺕ ﺩﻨﻴﺎﻴﺕ ﺭﺍ ﺜﺎﺒﺕ‪،‬‬
‫ﺘﻐﻴﻴﺭ ﻨﺎﭙﺫﻴﺭ ﻭ ﺠﺎﻭﺩﺍﻨﻪ ﺨﻭﺍﻨﺩﻩ ﺍﻯ ﻭ ﺍﺯ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺭﺴﺘﺎﺨﻴﺯ ﻏﺎﻓﻠﻰ‪ ،‬ﻤﮕﺭ ﺩﮔﺭﮔﻭﻨﻰ ﻫﺎﻴىﻜﻪ ﺸﺏ ﻭ ﺭﻭﺯ ﺩﺭ ﭙﻰ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻜﺎﻓﻰ ﻨﻴﺴﺕ ﻜﻪ ﺘﺭﺍ ﺒﻪ ﭙﺎﻴﺎﻥ ﺩﻨﻴﺎ ﻭ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺭﺴﺘﺎﺨﻴﺯ ﻤﺘﻘﺎﻋﺩ ﺴﺎﺯﺩ؟! ﺒﺭﺨﻰ ﺍﺯ ﻤﻔﺴﺭﺍﻥ ﻀﻤﻴﺭ ﺩﺭ"ﺍﻨﻬﺎ‬
‫ﻻﺤﺩﻯ ﺍﻝﻜﺒﺭ" ﺭﺍ ﺒﻪ "ﺴﻘﺭ" ﻭ ﺒﺭﺨﻰ ﺒﻪ "ﺠﻨﻭﺩ" ﺭﺍﺠﻊ ﻜﺭﺩﻩ ﺍﻨﺩ ﻜﻪ ﻨﻪ ﺘﻨﻬﺎ ﺘﻭﺠﻴﻬﺎﺕ ﻀﻌﻴﻑ ﺍﺴﺕ ﺒﻠﻜﻪ ﺍﺭﺘﺒﺎﻁ‬
‫ﻋﻤﻴﻕ ﻤﻴﺎﻥ ﺴﻭﮔﻨﺩﻫﺎ ﻭ ﺠﻭﺍﺏ ﺁﻨﻬﺎ ﺩﺭ ﺁﻥ ﻤﺭﺍﻋﺎﺕ ﻨﺸﺩﻩ‪ ،‬ﭙﺎﻴﺎﻥ ﺸﺏ ﻭ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺼﺒﺢ ﺭﺍ ﻨﻪ ﺒﺎ ﺴﻘﺭ ﻤىﺘﻭﺍﻥ‬
‫ﺭﺒﻁ ﺩﺍﺩ ﻭ ﻨﻪ ﺒﺎ ﺠﻨﻭﺩ ﺒىﺸﻤﺎﺭ ﺍﻝﻬﻰ‪ ،‬ﺍﻴﻥ ﺘﻌﺒﻴﺭﻫﺎ ﺸﺒﻴﻪ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﻜﺴﻰ ﺒﮕﻭﻴﺩ‪ :‬ﻗﺴﻡ ﺒﻪ ﻗﻤﺭ‪ ،‬ﻗﺴﻡ ﺒﻪ ﺭﻓﺘﻥ ﺸﺏ‪،‬‬
‫ﻗﺴﻡ ﺒﻪ ﻁﻠﻭﻉ ﺼﺒﺢ ﻜﻪ ﺴﻘﺭ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺠﻨﻭﺩ ﺍﻝﻬﻰ ﺒىﺸﻤﺎﺭ ﺍﺴﺕ!! ﺍﻴﻥ ﻨﻭﻉ ﺘﻭﺠﻴﻪ ﻨﻪ ﺒﺭﺍﻯ ﻤﺨﺎﻁﺏ ﻜﺎﻓﺭ‬
‫ﻗﺭﺁﻥ ﻗﺎﺒل ﻓﻬﻡ ﺍﺴﺕ ﻭ ﻗﻨﺎﻋﺕ ﺍﻭ ﺭﺍ ﻓﺭﺍﻫﻡ ﻤىﻜﻨﺩ ﻭ ﻨﻪ ﺒﺭﺍﻯ ﻫﻴﭻ ﻜﺱ ﺩﻴﮕﺭﻯ‪ .‬ﻗﺴﻡ ﻫﺎﻯ ﻗﺭﺁﻥ ﺒﺭﺍﻯ ﺍﺴﺘﺸﻬﺎﺩ‬
‫ﺍﺴﺕ‪ ،‬ﻫﺭ ﻗﺴﻤﻰ ﺍﺩﻋﺎﻯ ﺒﻌﺩﻯ ﺭﺍ ﺍﺜﺒﺎﺕ ﻤىﻜﻨﺩ ﻭ ﺩﻝﻴﻠﻰ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺠﻭﺍﺏ ﻗﺴﻡ ﺍﺴﺕ‪.‬‬
‫ﺍﮔﺭ ﺩﺭ ﺍﻴﻥ ﺴﻭﺭﻩ ﻜﻤﻰ ﺩﻗﺕ ﻜﻨﻴﻡ‪ ،‬ﻤﺘﻭﺠﻪ ﻤىﺸﻭﻴﻡ ﻜﻪ ﺒﺤﺙ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺎ ﺁﻴﻪ ‪ 8‬ﺁﻏﺎﺯ ﻤىﺸﻭﺩ ﻭﻝﻰ ﻨﺎﺘﻤﺎﻡ‬
‫ﻤىﻤﺎﻨﺩ ﻭ ﺩﺭ ﻭﺴﻁ ﺴﺭﻨﻭﺸﺕ ﻜﺴﻰ ﺒﻪ ﺒﺭﺭﺴىﮕﺭﻓﺘﻪ ﻤﻰ ﺸﻭﺩﻜﻪ ﺜﺭﻭﺕ ﻭ ﻗﺩﺭﺘﺵ ﺍﻭ ﺭﺍ ﺒﻪ ﻋﻨﺎﺩ ﻭ ﺩﺸﻤﻨﻰ ﺒﺎ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭﺍﺩﺍﺸﺘﻪ ﻭ ﺩﺭ ﺠﺴﺘﺠﻭﻯ ﺭﺍﻩ ﻫﺎﻯ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻋﻭﺕ ﺍﻭ ﻭ ﺍﻓﺘﺭﺍﺀ ﻭ ﺒﺭﭽﺴﭖ ﻗﺎﺒل ﻗﺒﻭل ﻋﻠﻴﻪ ﺩﻋﻭﺕ ﺍﻭ‬
‫ﻤىﺒﺎﺸﺩ‪ ،‬ﺍﻴﻥ ﺒﺤﺙ ﺍﺯ ﺁﻴﻪ ‪ 11‬ﺁﻏﺎﺯ ﻭ ﺘﺎ ﭙﺎﻴﺎﻥ ﺁﻴﻪ ‪ 31‬ﺩﻭﺍﻡ ﻤىﻜﻨﺩ‪ ،‬ﺩﺭ ﺁﻴﻪ ‪ 32‬ﺒﺤﺙ ﻨﺎﺘﻤﺎﻡ ﺭﺴﺘﺎﺨﻴﺯ ﺩﻭﺒﺎﺭﻩ‬
‫ﺁﻏﺎﺯ ﻤىﮕﺭﺩﺩ ﻭ ﺩﺭﺍﻴﻨﺠﺎ ﺩﻻﻴﻠﻰ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺁﻥ ﺍﺭﺍﺌﻪ ﻤىﺸﻭﺩ‪.‬‬
‫‪36‬ـ‪ :37‬ﺭﺴﺘﺎﺨﻴﺯ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺍﻯ ﺒﺭﺍﻯ ﻫﻤﻪﺀ ﺍﻨﺴﺎﻨﻬﺎﺴﺕ‪ ،‬ﭽﻪ ﺁﻨﺎﻨﻜﻪ ﺒﺴﻭﻯ ﺨﺩﺍ ﺠﻠﻭ ﻤىﺭﻭﻨﺩ‪ ،‬ﮔﺎﻡ ﻫﺎﻯ‬
‫ﺍﺴﺘﻭﺍﺭ ﺒﺴﻭﻯ ﺍﺭﺘﻘﺎﻯ ﻤﻌﻨﻭﻯ ﺒﺭﻤىﺩﺍﺭﻨﺩ‪ ،‬ﻗﺼﺩ ﭙﻴﺸﺭﻭﻯ ﻫﺎﻯ ﻤﺯﻴﺩ ﺭﺍ ﺩﺍﺭﻨﺩ ﻭ ﭽﻪ ﺁﻨﺎﻨﻜﻪ ﻋﻘﺏ ﻤىﺭﻭﻨﺩ‪ ،‬ﺍﺯ ﺠﻠﻭ‬
‫ﺭﻓﺘﻥ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺎﺯ ﺍﻴﺴﺘﺎﺩﻩ ﺍﻨﺩ‪ ،‬ﻭﻫﻤﺕ ﭙﻴﺸﺭﻭﻯ ﻫﺎ ﺭﺍ ﻨﺩﺍﺭﻨﺩ‪ ،‬ﻫﺭﺩﻭ ﮔﺭﻭﻩ ﺭﺍ ﺍﻨﺫﺍﺭ ﻤىﻜﻨﺩ ﻭ ﺍﺯ ﻋﺎﻗﺒﺕ ﮔﻨﺎﻩ ﻭ‬
‫ﻋﺼﻴﺎﻥ ﻤىﺘﺭﺴﺎﻨﺩ‪.‬‬

‫‪46‬‬
‫‪38‬ـ ﻫﺮﻛﺴﻰ ﺩﺭ ﮔﺮﻭ ﻋﻤﻠﻜﺮﺩﻫﺎﻯ ﺧﻮﺩ ﺍﺳﺖ‪.‬‬ ‫ﺖ ‪‬ﺭﻫِﻴ‪‬ﻨ ﹲﺔ *‬

‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫‪39‬ـ ﻣﮕﺮ ﺍﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ‪.‬‬ ‫ﲔ*‬
‫ﺏ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ِﺇﻻﱠ ﹶﺃ ‪‬‬
‫‪40‬ـ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﺑﺎﻍ ﻫﺎﻯ ‪‬ﺸﺖ ﺑﻮﺩﻩ‪،‬‬
‫ﺕ ‪‬ﻳ‪‬ﺘﺴ‪‬ﺂ َﺀﻟﹸﻮ ﹶﻥ *‬
‫ﻓِﻲ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ﻣىﭙﺮﺳﻨﺪ‪:‬‬
‫ﲔ*‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪41‬ـ ﺍﺯ ﳎﺮﻣﺎﻥ‪.‬‬
‫‪42‬ـ ﭼﻪ ﭼﻴﺰﻯ ﺑﻪ ﺳﻘﺮ ﺩﺭ ﺁﻭﺭﺩﺗﺎﻥ؟‬ ‫ﻣ‪‬ﺎ ‪‬ﺳ ﹶﻠ ﹶﻜ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺳ ﹶﻘ ‪‬ﺮ *‬
‫‪43‬ـ ﮔﻮﻳﻨﺪ‪ :‬ﻧﺒﻮﺩﱘ ﺍﺯ ﳕﺎﺯﮔﺰﺍﺭﺍﻥ‪.‬‬ ‫ﲔ*‬
‫ﺼﻠﱢ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫‪44‬ـ ﻭ ﭼﻨﺎﻥ ﻧﺒﻮﺩﱘ ﻛﻪ ﻃﻌﺎﻡ ﺩﻫﻴﻢ ﺑﻪ ﻣﺴﻜﻴﻨﺎﻥ‪.‬‬ ‫ﲔ*‬
‫ﺴ ِﻜ ‪‬‬
‫ﻚ ‪‬ﻧ ﹾﻄ ِﻌ ‪‬ﻢ ﺍﹾﻟ ِﻤ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫‪45‬ـ ﻭ ﺑﻪ ﺑﻴﻬﻮﺩﮔﻰ ﻣىﭙﺮﺩﺍﺧﺘﻴﻢ ﺑﺎ ﺑﻴﻬﻮﺩﻩ‬ ‫ﲔ*‬
‫ﻀ‪‬‬‫ﺽ ‪‬ﻣ ‪‬ﻊ ﺍﹸﻟﺨ‪‬ﺂِﺋ ِ‬
‫‪‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧﺨ‪‬ﻮ ‪‬‬
‫ﭘﺮﺩﺍﺯﺍﻥ‪.‬‬ ‫ﺏ ِﺑ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ *‬
‫‪‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ﹶﻜﺬﱢ ‪‬‬
‫‪46‬ـ ﻭ ﺩﺭﻭﻍ ﻣىﭙﻨﺪﺍﺷﺘﻴﻢ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺭﺍ‪.‬‬
‫ﲔ*‬
‫‪‬ﺣﺘ‪‬ﻰ ﹶﺃﺗ‪‬ﺎﻧ‪‬ﺎ ﺍﹾﻟ‪‬ﻴ ِﻘ ‪‬‬
‫‪ :47‬ﺗﺎ ﺁﻧﻜﻪ ﻳﻘﲔ )ﻣﺮﮒ( ﺭﺳﻴﺪ ﺑﻪ ﺳﺮﺍﻍ ﻣﺎﻥ‪.‬‬
‫‪ :38‬ﻫﺭ ﺍﻨﺴﺎﻨﻰ ﺩﺭ ﮔﺭﻭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩ ﺍﺴﺕ‪ ،‬ﺍﻋﻤﺎل ﻨﻴﻜﺵ ﺍﻭ ﺭﺍ ﺒﺎ ﺨﻭﺩ ﺒﻪ ﺠﺎﻴﮕﺎﻩ ﺸﺎﻴﺴﺘﻪ ﻭ ﺨﻭﺏ‬
‫ﻤىﺒﺭﺩ ﻭ ﺍﻋﻤﺎل ﺒﺩﺵ ﺍﻭ ﺭﺍ ﺒﺴﻭﻯ ﺠﺎﻴﮕﺎﻩ ﺯﺸﺕ ﻭ ﺒﺩ ﻤىﻜﺸﺎﻨﺩ‪ ،‬ﺁﻨﭽﻪ ﺴﺭﻨﻭﺸﺕ ﺍﻭ ﺭﺍ ﺭﻗﻡ ﻤﻰ ﺯﻨﺩ ﻭ ﻋﺎﻗﺒﺕ ﺍﻭ‬
‫ﺭﺍ ﺘﻌﻴﻴﻥ ﻤىﻜﻨﺩ ﻭ ﻤﻬﺎﺭ ﺁﻴﻨﺩﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﭽﻴﺯ ﺩﻴﮕﺭﻯ ﺠﺯ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺍﻭ ﻨﻴﺴﺕ‪.‬‬
‫‪" :39‬ﭽﭙﻰ ﻫﺎ" ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ "ﭽﭖ ﺭﻭ" ﺒﻭﺩﻨﺩ ﻭ ﺩﺭ ﻤﺤﺎﻜﻤﻪ ﺍﻝﻬﻰ ﻨﺎﻤﻪ ﺍﻋﻤﺎل ﺸﺎﻥ ﺩﺭ "ﺩﺴﺕ ﭽﭖ" ﺸﺎﻥ ﮔﺫﺍﺸﺘﻪ‬
‫ﺸﺩ‪ ،‬ﺩﺭ ﮔﺭﻭ ﺍﻋﻤﺎل ﺸﺎﻥ ﺒﺎﺸﻨﺩ‪ ،‬ﻭﻝﻰ "ﺭﺍﺴﺕ ﻫﺎ" ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ "ﺭﺍﺴﺕ ﺭﻭ" ﺒﻭﺩﻨﺩ ﻭ ﺩﺭ ﻤﺤﺎﻜﻤﻪ ﺍﻝﻬﻰ ﻨﺎﻤﻪ ﺍﻋﻤﺎل‬
‫ﺨﻭﺩ ﺭﺍ ﺒﻪ "ﺩﺴﺕ ﺭﺍﺴﺕ" ﺩﺭﻴﺎﻓﺕ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﮔﺭﻭﮔﺎﻥ ﺍﻋﻤﺎل ﺨﻭﺩ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺍﻋﻤﺎل ﺸﺎﻥ ﺩﺭ ﺨﺩﻤﺕ ﺁﻨﺎﻥ ﺨﻭﺍﻫﺩ ﺒﻭﺩ‪،‬‬
‫ﺁﻨﺎﻨﺭﺍ ﺒﺴﻭﻯ ﺒﻬﺸﺕ ﻫﻤﺭﺍﻫىﺨﻭﺍﻫﻨﺩ ﻜﺭﺩ ﻭ ﺩﺭﻫﺎﻯ ﺒﻬﺸﺕ ﺭﺍ ﺒﺭﻭﻯ ﺸﺎﻥ ﺒﺎﺯ ﺨﻭﺍﻫﻨﺩ ﻨﻤﻭﺩ‪.‬‬
‫‪40‬ـ‪ :42‬ﻭ ﺩﺭ ﺒﻬﺸﺕ ﻤﺼﺭﻭﻑ ﮔﻔﺘﮕﻭ ﻭ ﺴﺅﺍل ﻭ ﺠﻭﺍﺏ ﺒﻭﺩﻩ‪ ،‬ﺩﺭ ﺒﺎﺭﻩ ﻤﺠﺭﻤﺎﻥ ﺒﭙﺭﺴﻨﺩ ﻜﻪ ﭽﻪ ﭽﻴﺯﻯ‬
‫ﺸﻤﺎ ﺭﺍ ﺒﻪ ﺩﻭﺯﺥ ﻜﺸﺎﻨﺩ‪ ،‬ﻜﺩﺍﻡ ﺠﺭﻤﻰ ﺒﺎﻋﺙ ﺸﺩ ﻜﻪ ﺒﻪ ﺍﻴﻥ ﺴﺭﻨﻭﺸﺕ ﺸﻭﻡ ﻤﺒﺘﻼ ﺸﻭﻴﺩ؟ ﭽﻨﺩ ﻨﻜﺘﻪ ﻅﺭﻴﻑ ﺩﺭ ﺍﻴﻥ‬
‫ﺁﻴﺎﺕ ﺩﺭﺨﻭﺭ ﺘﻭﺠﻪ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﮔﻔﺘﮕﻭ ﻤﻴﺎﻥ ﺍﻫل ﺒﻬﺸﺕ ﻭ ﺒﺎ ﻫﻤﺩﻴﮕﺭ ﻭ ﺒﺎ ﺍﻫل ﺩﻭﺯﺥ ﻭ ﺠﻭﺩ ﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ‪.‬‬
‫ﺏ‪ :‬ﻤىﺩﺍﻨﻴﻡ ﻜﻪ ﺒﻬﺸﺕ ﻋﺎﺩﻯ ﺘﺭﻴﻥ ﻤﺴﻠﻤﺎﻨﻰ‪ ،‬ﺒﻪ ﺍﻨﺩﺍﺯﻩ ﻋﺭﺽ ﺁﺴﻤﺎﻥ ﻫﺎ ﻭ ﺯﻤﻴﻥ‪ ،‬ﮔﺴﺘﺭﺩﻩ ﻭ ﻓﺭﺍﺥ ﺨﻭﺍﻫﺩ‬
‫ﺒﻭﺩ ﻭ ﺩﻭﺯﺥ ﻨﻴﺯ ﺒﻪ ﺤﺩﻯ ﺒﺯﺭﮒ ﻭ ﻓﺭﺍﺥ ﻜﻪ ﺘﻤﺎﻤﻰ ﺩﻭﺯﺨﻰ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻏﻭﺵ ﺨﻭﺩ ﺨﻭﺍﻫﺩ ﮔﺭﻓﺕ‪ ،‬ﮔﻔﺘﮕﻭ ﻤﻴﺎﻥ‬
‫ﺒﻬﺸﺘﻰ ﻫﺎ ﺒﺎﻫﻤﺩﻴﮕﺭ ﻭ ﺒﺎ ﺍﻫل ﺩﻭﺯﺥ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻜﺴﻰ ﺍﺯ ﺩﻭﺭ ﺘﺭﻴﻥ ﺴﺘﺎﺭﻩ ﻴﻜﻰ ﺍﺯ ﻜﻬﻜﺸﺎﻥ ﻫﺎ ﺒﺎ ﺁﺨﺭﻴﻥ ﺴﺘﺎﺭﻩ‬
‫ﺩﺭ ﺩﻭﺭ ﺘﺭﻴﻥ ﻜﻬﻜﺸﺎﻥ ﺼﺤﺒﺕ ﻜﻨﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﮔﻔﺘﮕﻭ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﻀﻭﺍﺒﻁ ﺤﺎﻜﻡ ﺒﺭ "ﻋﺎﻝﻡ ﺁﺨﺭﺕ" ﻏﻴﺭ ﺍﺯ‬
‫ﻀﻭﺍﺒﻁ ﻤﻭﺠﻭﺩ ﺩﺭ ﺩﻨﻴﺎﻯ ﻤﺎ ﻭ ﺍﺴﺘﻌﺩﺍﺩ ﻫﺎ ﻭ ﺤﻭﺍﺱ ﻤﺎ ﺩﺭ ﺁﻥ ﻋﺎﻝﻡ ﻏﻴﺭ ﺍﺯ ﺍﺴﺘﻌﺩﺍﺩ ﻫﺎ ﻭ ﺤﻭﺍﺱ ﻜﻨﻭﻨﻰ ﻤﺎ ﺨﻭﺍﻫﺩ‬
‫ﺒﻭﺩ‪.‬‬
‫‪43‬ـ‪" :47‬ﻤﺠﺭﻤﺎﻥ" ﺩﺭ ﭙﺎﺴﺦ " ﺍﺼﺤﺎﺏ ﺍﻝﻴﻤﻴﻥ" ﻤىﮕﻭﻴﻨﺩ‪ :‬ﭙﻨﺞ ﮔﻨﺎﻩ ﺒﺯﺭﮒ ﻤﺎ ﺭﺍ ﺒﻪ ﺍﻴﻥ ﺴﺭﻨﻭﺸﺕ ﻜﺸﺎﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﺎ ﺍﺯ ﺯﻤﺭﻩ ﻨﻤﺎﺯﮔﺯﺍﺭﺍﻥ ﻨﺒﻭﺩﻴﻡ‪.‬‬
‫ﺏ‪ :‬ﻁﻌﺎﻤﻰ ﺒﻪ ﻤﺴﻜﻴﻥ ﻨﻤﻰ ﺩﺍﺩﻴﻡ‪.‬‬
‫ﺝ‪ :‬ﺒﺎ ﺍﻓﺭﺍﺩ ﻫﺭﺯﻩ ﻭ ﺒﺫﻝﻪ ﮔﻭ ﻤﺸﻐﻭل ﻤﺼﺭﻭﻓﻴﺕ ﻫﺎﻯ ﻫﺭﺯﻩ ﻭ ﺒﻴﻬﻭﺩﻩ ﺒﻭﺩﻴﻡ‪.‬‬
‫ﺩ‪ :‬ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﺭﺩﻴﻡ‪.‬‬
‫ﻫـ‪ :‬ﻭ ﺒﻪ ﺍﻴﻥ ﮔﻨﺎﻫﺎﻥ ﺘﺎ ﭙﺎﻴﺎﻥ ﺯﻨﺩﮔﻰ ﻭ ﺘﺎ ﺁﻨﻜﻪ ﻤﺭﮒ ﺒﻪ ﺴﺭﺍﻍ ﻤﺎ ﺁﻤﺩ‪ ،‬ﺍﺩﺍﻤﻪ ﺩﺍﺩﻴﻡ‪.‬‬
‫ﻴﻌﻨﻰ ﻨﻪ ﺨﺩﺍ ﺭﺍ ﻤىﭙﺭﺴﺘﻴﺩﻴﻡ ﻭ ﻨﻪ ﺘﺭﺤﻤﻰ ﺒﻪ ﻫﻤﻨﻭﻉ ﻨﻴﺎﺯﻤﻨﺩ ﻭ ﻤﺤﺘﺎﺝ ﺨﻭﺩ ﺩﺍﺸﺘﻴﻡ‪ ،‬ﭽﻭﻥ ﺍﻨﺴﺎﻥ ﺒىﻬﺩﻑ ﻭ‬
‫ﻫﺭﺯﻩ ﺩﺭ ﻜﻨﺎﺭ ﻫﻡ ﻤﺴﻠﻜﺎﻥ ﺒىﻬﺩﻑ ﻭ ﻫﺭﺯﻩ ﺨﻭﺩ ﺒﺴﺭ ﺒﺭﺩﻴﻡ ﻭ ﺯﻨﺩﮔﻰ ﺭﺍ ﻤﻠﻌﺒﻪ ﻭ ﺒﺎﺯﻯ ﻁﻔﻼﻨﻪ ﺍﻯ ﺒﻴﺵ‬

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‫ﻼ ﺘﻜﺫﻴﺏ ﻤىﻜﺭﺩﻴﻡ‪ ،‬ﺍﻴﻥ ﺤﺎﻝﺕ ﮔﻨﻪ ﺁﻝﻭﺩ ﺨﻭﺩ ﺭﺍ ﺘﺎ‬ ‫ﻨﻤىﺸﻤﺭﺩﻴﻡ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﺒﺎﻭﺭﻯ ﺒﻪ ﺁﺨﺭﺕ ﻨﺩﺍﺸﺘﻴﻡ‪ ،‬ﺒﻠﻜﻪ ﺁﻨﺭﺍ ﻋﻤ ﹰ‬
‫ﺁﻨﮕﺎﻩ ﺤﻔﻅ ﻜﺭﺩﻴﻡ ﻜﻪ ﻤﺭﮒ ﺒﻪ ﺴﺭﺍﻍ ﻤﺎ ﺁﻤﺩ‪ ،‬ﺩﺭ ﻁﻭل ﺍﻴﻥ ﻤﺩﺕ ﻨﻪ ﻝﺤﻅﻪ ﺍﻯ ﺍﺯ ﮔﻨﺎﻩ ﺒﺎﺯ ﺍﻴﺴﺘﺎﺩﻴﻡ ﻭ ﻨﻪ ﺩﺭ‬
‫ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩ ﺘﺠﺩﻴﺩ ﻨﻅﺭ ﻜﺭﺩﻴﻡ‪ ،‬ﭽﻴﺯﻯ ﺒﻪ ﻨﺎﻡ "ﻴﻘﻴﻥ"‪" ،‬ﺒﺎﻭﺭ" ﻭ "ﻋﻘﻴﺩﻩ" ﺭﺍ ﻨﻤىﺸﻨﺎﺨﺘﻴﻡ‪ ،‬ﻤﺭﮒ ﭽﺸﻤﻬﺎﻯ ﻤﺎﻨﺭﺍ‬
‫ﺒﺎﺯ ﻜﺭﺩ‪ ،‬ﻭ "ﻴﻘﻴﻥ" ﺭﺍ ﺒﺭﺍﻯ ﻤﺎ ﺸﻨﺎﺴﺎﻨﺩ ﻭ ﺒﺎﺏ "ﻴﻘﻴﻥ" ﺭﺍ ﺒﺭ ﺭﻭﻯ ﻤﺎ ﮔﺸﻭﺩ‪.‬‬
‫‪48‬ـ ﭘﺲ ﻫﻴﭻ ﺷﻔﺎﻋﺖ ﺷﻔﺎﻋﺖ ﻛﻨﻨﺪﮔﺎﻥ‬ ‫&ََ َ‪ ُْ<ُ1َE‬ﺵََ‪\ُ َ+‬‬

‫ﺳﻮﺩﻯ‬ ‫*‬ ‫ا‪َ ِ1ِ&.:‬‬
‫‪ H‬ن ‪.):IC‬‬
‫‪49‬ـ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‪ ،‬ﺁﻧﺎﻧﺮﺍ ﭼﻪ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺍﻳﻦ‬ ‫ﲔ*‬
‫ﺿ‪‬‬‫ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻟﺘ‪ ‬ﹾﺬ ِﻛ ‪‬ﺮ ِﺓ ‪‬ﻣ ‪‬ﻌ ِﺮ ِ‬
‫ﭘﻨﺪ ﻭ ﺍﻧﺬﺍﺭ ﺭﻭﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫آَ‪َ ِEَ*ْL8 ٌُُ ُْ<.َA‬ةٌ *‬
‫‪50‬ـ ﺗﻮﮔﻮﻳىﮕﻮﺭﻩ ﺧﺮﺍﱏ ﻫﺴﺘﻨﺪ ﺭﻣﻴﺪﻩ‪.‬‬
‫&َ ‪.‬تْ ‪َ َ َْ ِ8‬ر ٍة *‬
‫‪51‬ـ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ﺍﺯ ﺷﲑ‪.‬‬ ‫َ‪ )ُ $ُِ$ ْ6‬آُ ‪ 6L‬ا‪ِْ8‬ى ٍء ‪ُْ<ْEG8‬‬
‫‪52‬ـ ﻧﻪ‪ ،‬ﺑﻠﻜﻪ ﻫﺮ ﻳﻜﻰ ﺍﺯ ﺁﻧﺎﻥ ﺧﻮﺍﻫﺎﻥ ﺁﻧﺴﺖ‬ ‫أَن ‪ً َ .:َEL8 ًُkُ] Nَْdُ$‬ة *‬
‫ﻛﻪ ﻧﺎﻣﻪ ﻫﺎﻯ ﺳﺮﻛﺸﺎﺩﻩ ﺍﻯ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬ ‫ﹶﻛﻼﱠ ﺑ‪‬ﻞ ﻻﱠ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ *‬
‫‪53‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺁﺧﺮﺕ ﺑﻴﻤﻰ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫‪ِ 4‬إ‪ْJَ Hُ .‬آِ َةٌ *‬
‫آَ ‪.‬‬
‫‪54‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﻦ ﻫﺎ ﺗﺬﻛﺮﻳﺴﺖ‪.‬‬ ‫&ََ ﺵَ‪َ -‬ء َذآَ َ ُ *‬
‫‪55‬ـ ﭘﺲ ﻫﺮﻛﻰ ﺧﻮﺍﻫﺪ ﺍﺯ ﻳﺎﺩﺩﻫﺎﱏ ﺍﺵ ﻣﺎﻳﻪ‬
‫ﮔﲑﺩ‪.‬‬ ‫ن ِإ ‪ 3.‬أَن ‪َ -َ:َ$‬ء‬ ‫َو‪ْJَ$ َ8‬آُُو َ‬
‫ا‪Hُ .‬‬
‫‪56‬ـ ﻭ ﭘﻨﺪ ﻧﮕﲑﻧﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﺧﺪﺍ ﺧﻮﺍﻫﺪ‪ ،‬ﺍﻭ‬
‫‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟﺘ‪ ‬ﹾﻘﻮ‪‬ﻯ ‪‬ﻭﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ *‬
‫‪c‬اوار ‪)!:‬ى ا‪ d‬و ‪c‬اوار ‪QF‬‬
‫‪Z‬زش‪.‬‬
‫‪ :48‬ﻜﺴﺎﻨﻴﻜﻪ ﺩﺍﻤﻥ ﺸﺎﻥ ﺒﻪ ﺍﻴﻥ ﮔﻨﺎﻫﺎﻥ ﺁﻝﻭﺩﻩ ﺸﺩﻩ‪ ،‬ﺸﻔﺎﻋﺕ ﻭ ﺴﻔﺎﺭﺵ ﻫﻴﭻ ﺸﻔﺎﻋﺕ ﻜﻨﻨﺩﻩ ﺍﻯ ﺒﺭﺍﻯ ﺁﻨﺎﻥ‬
‫ﺴﻭﺩﻤﻨﺩ ﻨﺨﻭﺍﻫﺩ ﺒﻭﺩ‪.‬‬
‫ﺁﻨﺎﻨﺭﺍ ﻨﻪ ﺍﺯ ﻤﺅﺍﺨﺫﻩ ﺍﻝﻬﻰ ﻨﺠﺎﺕ ﺨﻭﺍﻫﺩ ﺩﺍﺩ ﻭ ﻨﻪ ﺍﺯ ﻋﺫﺍﺏ ﺸﺎﻥ ﺨﻭﺍﻫﺩ ﻜﺎﺴﺕ‪.‬‬
‫ﺍﻴﻥ ﺁﻴﻪ ﺤﻘﻴﻘﺕ "ﺸﻔﺎﻋﺕ" ﺭﺍ ﺒﻪ ﺨﻭﺒﻰ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﮔﻤﺎﻥ ﻤﻜﻨﻴﺩ ﻜﻪ ﺸﻔﺎﻋﺕ ﺩﺭ ﻫﺭﺼﻭﺭﺘﻰ ﺴﻭﺩﻤﻨﺩ ﺍﺴﺕ‪،‬‬
‫ﺏ‪ :‬ﺘﻭ ﺩﺭ ﮔﺭﻭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺨﻭﺩﻯ‪" ،‬ﺸﻔﺎﻋﺕ" ﺯﻤﺎﻨﻰ ﺒﻪ ﺤﺎل ﺘﻭ ﺴﻭﺩﻤﻨﺩ ﺨﻭﺍﻫﺩ ﺒﻭﺩ ﻜﻪ "ﻋﻤﻠﻜﺭﺩﻫﺎﻴﺕ" ﺍﻴﻥ‬
‫ﺸﺎﻴﺴﺘﮕﻰ ﺭﺍ ﺒﻪ ﺘﻭ ﺒﺨﺸﻴﺩﻩ ﺒﺎﺸﺩ ﻭ ﺩﺭﺏ ﻗﺒﻭل ﺸﻔﺎﻋﺕ ﺭﺍ ﺒﺭﻭﻴﺕ ﮔﺸﻭﺩﻩ ﺒﺎﺸﺩ‪.‬‬

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‫ﺝ‪ :‬ﺒﺎﻴﺩ ﻤﺘﻭﺠﻪ ﺒﺎﺸىﻜﻪ "ﭙﺫﻴﺭﺵ ﺸﻔﺎﻋﺕ" ﻜﺎﺭ ﺨﺩﺍﺴﺕ ﻨﻪ ﻜﺎﺭ ﺸﻔﺎﻋﺕ ﻜﻨﻨﺩﻩ‪ ،‬ﻭ ﺨﺩﺍ ﺩﺭ ﺍﻴﻥ ﻤﻭﺭﺩ ﺴﻨﻥ ﺜﺎﺒﺕ‬
‫ﻭ ﺘﻐﻴﻴﺭ ﻨﺎﭙﺫﻴﺭﻯ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﺍﻴﻥ ﺴﻨﻥ ﻓﻴﺼﻠﻪ ﻤىﻜﻨﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﻤىﺘﻭﺍﻨﺩ ﺸﻔﺎﻋﺕ ﻜﻨﺩ‪ ،‬ﻭ ﺩﺭﻤﻭﺭﺩ ﭽﻪ‬
‫ﻜﺴﻰ‪ ،‬ﻜﺩﺍﻡ ﺸﻔﺎﻋﺘﻰ ﺭﺍ ﺒﭙﺫﻴﺭﺩ ﻭ ﺒﻪ ﻜﺩﺍﻡ ﺴﻔﺎﺭﺸﻰ ﺍﻋﺘﻨﺎﻴﻰ ﻨﻜﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﭙﺱ ﺘﻭ ﺒﻪ ﺠﺎﻯ ﺁﻨﻜﻪ ﺩل ﺒﻪ ﺸﻔﺎﻋﺕ ﺍﻴﻥ ﻭ ﺁﻥ ﺒﺴﺘﻪ ﻭ ﺁﻨﺭﺍ ﻭﺴﻴﻠﻪ ﻨﺠﺎﺕ ﺨﻭﺩ ﺒﺨﻭﺍﻨﻰ‪" ،‬ﻋﻤل ﺼﺎﻝﺢ" ﺭﺍ‬
‫ﻋﺎﻤل ﺍﺼﻠﻰ ﻨﺠﺎﺕ ﺨﻭﺩ ﺸﻤﺭﺩﻩ‪" ،‬ﺸﻔﺎﻋﺕ" ﺭﺍ ﺩﺭ ﻜﻨﺎﺭ ﻋﻤل ﺼﺎﻝﺢ ﻤﻔﻴﺩ ﺒﺸﻤﺎﺭ‪ ،‬ﻨﻪ ﺒﻁﻭﺭ ﻤﺴﺘﻘل‪.‬‬
‫ﻫـ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺒﻪ "ﺸﻔﺎﻋﺕ" ﺍﺤﻴﺎﻨﹰﺎ ﻤﻭﺠﺏ ﺒىﺒﺎﻜﻰ ﺩﺭ ﺍﻨﺴﺎﻥ ﻭ ﺘﺸﺠﻴﻊ ﺍﻭ ﺒﻪ ﮔﻨﺎﻩ ﻤىﺸﻭﺩ‪ .‬ﻤﺒﺎﺩﺍ ﺍﻋﺘﻘﺎﺩ ﺒﻪ‬
‫ﺸﻔﺎﻋﺕ ﺘﺭﺍ ﺒﻪ ﮔﻨﺎﻩ ﺒﻜﺸﺎﻨﺩ‪ ،‬ﻁﻤﻊ ﻭ ﺘﻭﻗﻊ ﻭﺍﻫﻰ ﺩﺭ ﺘﻭ ﺍﻴﺠﺎﺩ ﻜﻨﺩ‪ ،‬ﻭ ﺍﺯ ﺍﻨﺠﺎﻡ ﻭﻅﺎﻴﻑ ﻭ ﻤﺄﻤﻭﺭﻴﺕ ﻫﺎﻯ ﺩﻴﻨﻰ ﺘﺭﺍ‬
‫ﻏﺎﻓل ﺴﺎﺯﺩ‪.‬‬
‫‪49‬ـ‪ :51‬ﺒﺎ ﺍﻴﻥ ﻫﻤﻪ‪ ،‬ﭽﻪ ﭽﻴﺯﻯ ﺒﺎﻋﺙ ﺸﺩﻩ ﻜﻪ ﺍﺯ ﭙﻨﺩ ﻭ ﺍﻨﺩﺭﺯ ﻤﻨـﺯﺠﺭ ﻭ ﺭﻭﮔﺭﺩﺍﻨﻨﺩ‪ ،‬ﺍﺯ ﻜﺘﺎﺒﻴﻜﻪ ﺁﻨﺎﻨﺭﺍ‬
‫ﺒﺴﻭﻯ ﻓﻼﺡ ﻭ ﺭﺴﺘﮕﺎﺭﻯ ﻓﺭﺍﻤىﺨﻭﺍﻨﺩ‪ ،‬ﻭ ﺘﻘﺎﻀﺎﻫﺎﻯ ﻓﻁﺭﻯ ﺸﺎﻨﺭﺍ ﺒﻪ ﻴﺎﺩ ﺁﻨﺎﻥ ﻤىﺂﻭﺭﺩ ﻭ ﺤﺎﻓﻅﻪ ﺨﻔﺘﻪ ﺸﺎﻨﺭﺍ ﺒﻴﺩﺍﺭ‬
‫ﻤىﻜﻨﺩ‪ ،‬ﺍﻋﺭﺍﺽ ﻤىﻜﻨﻨﺩ‪ ،‬ﺍﻋﺭﺍﺽ ﺤﻴﺭﺕ ﺁﻭﺭﻯ!! ﺸﺒﻴﻪ ﻓﺭﺍﺭ ﮔﻭﺭﻩ ﺨﺭﻯ ﺍﺯ ﺸﻴﺭ ﺨﺸﻤﮕﻴﻥ ﻭ ﻤﻬﺎﺠﻡ ‪.‬‬
‫‪52‬ـ ﺘﻨﻬﺎ ﻓﺭﺍﺭ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﻫﺭ ﻴﻜﻰ ﺍﻨﺘﻅﺎﺭ ﺁﻨﺭﺍ ﺩﺍﺭﺩ ﻜﻪ ﻨﺎﻤﻪ ﺴﺭﻜﺸﺎﺩﻩ ﺍﻯ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍ ﺒﺭ ﺍﻭ ﻨﺎﺯل ﺸﻭﺩ‪،‬‬
‫ﻤىﮕﻭﻴﺩ‪ :‬ﺍﮔﺭ ﺒﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻜﺘﺎﺒﻰ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﻭ ﻭﺤىﻔﺭﻭﺩ ﺁﻤﺩﻩ‪ ،‬ﭽﺭﺍ ﻨﺎﻤﻪ ﺴﺭﮔﺸﺎﺩﻩ ﺍﻯ ﺒﺭ ﻫﺭ ﻴﻙ ﻤﺎ ﻓﺭﻭﺩ‬
‫ﻨﻤىﺂﻴﺩ‪ ،‬ﺘﺎ ﭽﻨﻴﻥ ﻨﺸﻭﺩ ﻭ ﻨﺎﻤﻪ ﺍﻯ ﺍﺯ ﺁﺴﻤﺎﻥ ﺒﺭ ﻤﺎ ﻨﺎﺯل ﻨﮕﺭﺩﺩ‪ ،‬ﻫﺭﮔﺯ ﺍﻴﻤﺎﻥ ﻨﻤىﺂﺭﻴﻡ ﻭ ﺒﻪ ﻴﺎﺩﺩﻫﺎﻨىﻬﺎﻯ ﻗﺭﺁﻥ‬
‫ﺍﻋﺘﻨﺎﻴﻰ ﻨﻤىﻜﻨﻴﻡ!!‬
‫‪53‬ـ ﮔﻤﺎﻥ ﻤﻜﻥ ﻜﻪ ﺍﻴﻨﻬﺎ ﺩﺭ ﺼﻭﺭﺕ ﺩﺭﻴﺎﻓﺕ ﻨﺎﻤﻪ ﺴﺭﻜﺸﺎﺩﻩ ﺍﺯ ﺁﺴﻤﺎﻥ‪ ،‬ﺍﻴﻤﺎﻥ ﻤىﺂﻭﺭﻨﺩ ﻭ ﺍﺯ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ‬
‫ﺯﺸﺕ ﺨﻭﺩ ﺩﺴﺕ ﺒﺭﻤىﺩﺍﺭﻨﺩ‪ ،‬ﻨﻪ‪ ،‬ﺍﻴﻨﻬﺎ ﺒىﺒﺎﻙ ﺍﻨﺩ‪ ،‬ﺒﻴﻤﻰ ﺍﺯ ﻋﺎﻗﺒﺕ ﺸﻭﻡ ﮔﻨﺎﻩ ﻭ ﻋﺼﻴﺎﻥ ﺨﻭﺩ ﻨﺩﺍﺭﻨﺩ ﻭ ﺍﺯ ﺁﺨﺭﺕ‬
‫ﺒىﭙﺭﻭﺍ ﺍﻨﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﺩﺍﻨﻰ ﻜﻪ ﮔﻨﻬﮕﺎﺭﺍﻥ ﺒىﺒﺎﻙ‪ ،‬ﺍﺼﻼﺡ ﻨﺎﭙﺫﻴﺭ ﺍﻨﺩ‪.‬‬
‫‪54‬ـ‪ :56‬ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻗﺭﺁﻥ ﺒﺭﺍﻯ ﻴﺎﺩﺩﻫﺎﻨﻰ ﻭ ﺘﺫﻜﺭ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺍﺯ ﻗﺭﺁﻥ ﺍﻨﺘﻅﺎﺭ ﺁﻨﺭﺍ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﺩ ﻜﻪ ﻫﻤﻪ ﺭﺍ‪ ،‬ﺨﻭﺏ ﻭ ﺒﺩ‪،‬‬
‫ﺘﺸﻨﻪ ﻫﺩﺍﻴﺕ ﻭ ﻤﻨـﺯﺠﺭ ﺍﺯ ﻫﺩﺍﻴﺕ ﺭﺍ‪ ،‬ﻭﺍﺩﺍﺭ ﺒﻪ ﺍﻨﺘﺨﺎﺏ ﺭﺍﻩ ﺭﺍﺴﺕ ﻜﻨﺩ ﻭ ﺒﻪ ﺘﻥ ﺩﺍﺩﻥ ﺒﻪ ﺤﻘﻴﻘﺕ ﻤﺠﺒﻭﺭ ﺴﺎﺯﺩ‪.‬‬
‫ﺏ‪ :‬ﻫﺭﻜﻰ ﺘﺸﻨﻪ ﻫﺩﺍﻴﺕ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺠﺴﺘﺠﻭﻯ ﺭﺍﻩ ﺭﺸﺩ ﻭ ﻜﻤﺎل‪ ،‬ﺨﻭﺍﻫﺎﻥ ﺩﺭﻙ ﺤﻘﻴﻘﺕ‪ ،‬ﻭ ﺤﻕ ﮔﻡ ﺸﺩﻩ ﺍﻭﺴﺕ‪،‬‬

‫‪49‬‬
‫ﻤىﺘﻭﺍﻨﺩ ﺍﺯ ﺍﻴﻥ ﻜﺘﺎﺏ ﻫﺩﺍﻴﺕ ﻤﺎﻴﻪ ﺒﮕﻴﺭﺩ ﻭ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﻫﺩﺍﻴﺎﺕ ﻨﺠﺎﺕ ﺒﺨﺵ ﻗﺭﺁﻥ ﺤﻘﻴﻘﺕ ﺭﺍ ﺸﻨﺎﺴﺎﺌﻰ ﻜﻨﺩ ﻭ ﺭﺍﻩ‬
‫ﺨﻭﺩ ﺭﺍ ﺩﺭﻴﺎﺒﺩ‪.‬‬
‫ﺝ‪" :‬ﺨﻭﺍﺴﺕ" ﺁﻨﺎﻥ ﺒﻪ ﺘﻨﻬﺎﻴﻰ ﻜﻔﺎﻴﺕ ﻨﻤىﻜﻨﺩ‪ ،‬ﺍﺭﺍﺩﻩ ﺁﻨﺎﻥ ﺒﻪ ﺘﻨﻬﺎﻴﻰ ﺤﻼل ﻤﺸﻜﻼﺕ ﺁﻨﺎﻥ ﻨﻴﺴﺕ‪ ،‬ﮔﻤﺎﻥ ﻤﻜﻨﻴﺩ‬
‫ﻜﻪ ﻋﻘل ﺸﻤﺎ ﺒﻪ ﺘﻨﻬﺎﻴﻰ ﻜﺎﻓﻴﺴﺕ ﻜﻪ "ﺤﻘﻴﻘﺕ" ﺭﺍ ﺒﺎ ﺁﻥ ﺸﻨﺎﺴﺎﻴىﻜﻨﻴﺩ‪ ،‬ﻭ ﻋﺯﻡ ﺘﺎﻥ ﺒﻪ ﺘﻨﻬﺎﻴىﻜﺎﻓﻴﺴﺕ ﻜﻪ ﺒﻪ ﺁﻥ ﻨﺎﻴل‬
‫ﺸﻭﻴﺩ!! ﺩﺭ ﭙﻬﻠﻭﻯ "ﻋﻘل" ﻭ "ﺍﺭﺍﺩﻩ" ﺨﻭﺩ ﺒﻪ "ﺭﻫﻨﻤﻭﺩﻫﺎ ﻭ ﺘﻭﻓﻴﻕ ﺍﻝﻬﻰ" ﻨﻴﺎﺯﻤﻨﺩﻴﺩ‪.‬‬
‫ﺩ‪ :‬ﺒﻪ ﺩﻭ ﺍﺼل ﻤﺫﻜﻭﺭ ﺒﺎﻴﺩ ﻫﻤﺯﻤﺎﻥ ﺒﺎﻭﺭ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﺩ‪ :‬ﺒﻪ ﺍﺼﻠﻰ ﻜﻪ ﺩﺭ ﺁﻴﻪ ‪ 54‬ﺒﻪ ﺍﻴﻥ ﻤﻔﻬﻭﻡ ﺁﻤﺩﻩ‪:‬‬
‫"ﻫﺭﻜىﺨﻭﺍﺴﺘﻪ ﺍﺴﺕ ﺍﺯ ﺁﻥ ﭙﻨﺩﮔﻴﺭﺩ" ﻴﻌﻨﻰ ﭙﻨﺩﭙﺫﻴﺭﻯ ﺒﻪ ﺨﻭﺍﺴﺕ ﺘﻭ ﻤﺭﺒﻭﻁ ﺸﺩﻩ‪ ،‬ﺘﻭ ﺩﺭ ﺍﻨﺘﺨﺎﺏ ﺨﻭﺩ ﺁﺯﺍﺩﻯ‪،‬‬
‫ﻤىﺘﻭﺍﻨﻰ ﻴﻜﻰ ﺍﺯ ﺩﻭ ﺒﺩﻴل ﺭﺍ ﺍﻨﺘﺨﺎﺏ ﻜﻨﻰ‪ .‬ﻭ ﺒﻪ ﺍﺼﻠىﻜﻪ ﺩﺭ ﺍﺒﺘﺩﺍﻯ ﺁﻴﻪ ‪ 55‬ﺒﻪ ﺍﻴﻥ ﻤﻔﻬﻭﻡ ﺁﻤﺩﻩ‪" :‬ﻭ ﭙﻨﺩ ﻨﮕﻴﺭﻨﺩ‬
‫ﻤﮕﺭ ﺁﻨﻜﻪ ﺨﺩﺍ ﺒﺨﻭﺍﻫﺩ"‪ ،‬ﻴﻌﻨﻰ ﺒﺩﻭﻥ ﺘﻭﻓﻴﻕ ﺍﻝﻬﻰ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺍﺫﻥ ﺍﻭ ﻨﻤىﺘﻭﺍﻥ ﺭﺍﻩ ﺒﺠﺎﺌﻰ ﺒﺭﺩ ﻭ ﺍﺯ ﺫﻜﺭ ﻤﺎﻴﻪ ﺍﻯ‬
‫ﮔﺭﻓﺕ‪.‬‬
‫ﺒﺭﺨﻰ ﺩﺭ ﺘﻠﻔﻴﻕ ﺩﻭ ﺍﺼل ﻤﺫﻜﻭﺭ ﺩﭽﺎﺭ ﻤﻐﺎﻝﻁﻪ ﻤىﺸﻭﻨﺩ‪ ،‬ﮔﺎﻫﻰ ﺒﻪ "ﺠﺒﺭ" ﻤﺘﻤﺎﻴل ﻤىﺸﻭﻨﺩ ﻭ ﮔﺎﻫﻰ ﺒﻪ‬
‫"ﺍﺨﺘﻴﺎﺭ"‪ ،‬ﻭ ﮔﺎﻫﻰ ﻗﻀﻴﻪ ﺭﺍ ﭽﻨﺎﻥ ﭙﻴﭽﻴﺩﻩ ﻤىﺴﺎﺯﻨﺩ ﻜﻪ ﻨﻪ ﺨﻭﺩ ﺭﺍﻩ ﺒﺠﺎﻴﻰ ﻤىﺒﺭﻨﺩ ﻭ ﻨﻪ ﺩﻴﮕﺭﻯ ﺭﺍ ﺍﺯ ﺤﻘﻴﻘﺕ‬
‫ﻗﻀﻴﻪ ﺁﮔﺎﻩ ﻤىﺴﺎﺯﻨﺩ ﻭ ﺒﻪ ﭙﺭﺴﺵ ﻫﺎﻴﺵ ﺠﻭﺍﺏ ﻤىﮕﻭﻴﻨﺩ‪ .‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻗﻀﻴﻪ ﺨﻴﻠﻰ ﺴﺎﺩﻩ ﻭ ﺭﻭﺸﻥ ﺍﺴﺕ‪ :‬ﺍﻨﺘﺨﺎﺏ ﺭﺍ‬
‫ﺒﻪ ﺘﻭ ﮔﺫﺍﺸﺘﻪ ﻭ ﺘﻭﻓﻴﻕ ﺭﺍ ﺒﻪ ﺨﻭﺩ ﻨﺴﺒﺕ ﺩﺍﺩﻩ‪ .‬ﻫﺭﮔﺎﻩ ﻋﻁﺵ ﻫﺩﺍﻴﺕ ﺩﺭ ﺘﻭ ﺍﻴﺠﺎﺩ ﺸﺩ‪ ،‬ﺨﻭﺍﺴﺘﻰ ﺒﻪ ﺤﻘﺎﻴﻕ ﭙىﺒﺒﺭﻯ ﻭ‬
‫ﺒﻪ ﺭﺍﻩ ﺭﺍﺴﺕ ﻫﺩﺍﻴﺕ ﺸﻭﻯ‪ ،‬ﺒﻪ ﺨﺩﺍ ﺭﺠﻭﻉ ﻜﻥ‪ ،‬ﺍﺯ ﺍﻭ ﺍﺴﺘﻤﺩﺍﺩ ﺒﺠﻭ‪ ،‬ﺤﺘﻤﹰﺎ ﺩﺭﻫﺎﻯ ﻫﺩﺍﻴﺕ ﺭﺍ ﺒﺭﻭﻴﺕ ﻤىﮕﺸﺎﻴﺩ‪،‬‬
‫ﺘﻭﻓﻴﻕ ﺨﻭﺩ ﺭﺍ ﺸﺎﻤل ﺤﺎﻝﺕ ﻤىﻜﻨﺩ ﻭ ﺩﺭ ﺭﺴﻴﺩﻥ ﺒﻪ "ﺤﻘﻴﻘﺕ" ﺘﺭﺍ ﻴﺎﺭﻯ ﻤىﻜﻨﺩ‪ .‬ﺴﻨﺕ ﺍﻝﻬىﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﺭﻫﻨﻤﺎﻴﻰ‬
‫ﺒﻨﺩﮔﺎﻨﺵ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻫﺭﻜﻰ ﺒﺴﻭﻯ ﺍﻭ ﺭﺠﻭﻉ ﻜﻨﺩ‪ ،‬ﻭ ﺩﺭ ﻫﺭﻜﻰ ﻋﻁﺵ ﻭ ﺘﺸﻨﮕﻰ ﺭﺴﻴﺩﻥ ﺒﻪ ﺤﻘﻴﻘﺕ ﺴﺭﺍﻍ ﺸﻭﺩ‪،‬‬
‫ﺩﺴﺘﺵ ﺭﺍ ﻤىﮕﻴﺭﺩ‪ ،‬ﺴﻴﺭﺍﺒﺵ ﻤىﻜﻨﺩ ﻭ ﺩﺭﻫﺎىﻬﺩﺍﻴﺕ ﺭﺍ ﺒﺭﻭﻴﺵ ﻤىﮕﺸﺎﻴﺩ‪" .‬ﻴﻬﺩﻯ ﺍﻝﻴﻪ ﻤﻥ ﻴﻨﻴﺏ" ﺩﺭ ﻫﺭﻜﻰ ﺍﻨﺎﺒﺕ‬
‫ﺒﺎﺸﺩ‪ ،‬ﺒﺴﻭىﺨﻭﺩ ﻫﺩﺍﻴﺘﺵ ﻤىﻜﻨﺩ‪ .‬ﻫﺭﻜﻰ ﺭﺍﻩ ﻜﻔﺭ ﻭ ﻨﻔﺎﻕ ﺭﺍ ﺒﺭﮔﺯﻴﺩﻩ ﻭ ﻜﻔﺭ ﻭ ﻨﻔﺎﻕ ﺍﻨﺘﺨﺎﺏ ﺍﻭ ﺒﻭﺩﻩ‪ ،‬ﺩﺭﻫﺎﻯ‬
‫ﻫﺩﺍﻴﺕ ﺭﺍ ﺒﺭﺭﻭﻯ ﺨﻭﺩ ﻤىﺒﻨﺩﺩ ﻭ ﺨﻭﺩ ﺭﺍ ﺍﺯ ﻋﻨﺎﻴﺕ ﻭ ﺘﻭﻓﻴﻕ ﺍﻝﻬﻰ ﻤﺤﺭﻭﻡ ﻤىﺴﺎﺯﺩ‪.‬‬
‫"ﺍﻴﻥ ﻤﻭﻀﻭﻉ ﺭﺍ ﺩﺭ ﺤﺎﺸﻴﻪ ﻤﺭﺒﻭﻁ ﺒﻪ ﺁﺨﺭﻴﻥ ﺁﻴﻪ ﺴﻭﺭﻩ ﺍﻝﺘﻜﻭﻴﺭ ﺒﻁﻭﺭ ﻤﺸﺭﺡ ﺒﺤﺙ ﻜﺭﺩﻩ ﺍﻴﻡ‪ ،‬ﺍﻤﻴﺩﻭﺍﺭﻴﻡ ﺒﻪ‬
‫ﺁﻨﺠﺎ ﻤﺭﺍﺠﻌﻪ ﺸﻭﺩ"‬

‫‪50‬‬
‫ﻫـ‪ :‬ﻓﻘﻁ ﺨﺩﺍ ﺴﺯﺍﻭﺍﺭ ﺘﺭﺱ ﺍﺴﺕ ﻭ ﺸﺎﻴﺴﺘﻪ ﻁﻠﺏ ﺁﻤﺭﺯﺵ‪ .‬ﺘﺭﺱ ﻭ ﺒﻴﻡ ﺘﺎﻥ ﺒﺎﻴﺩ ﺘﻨﻬﺎ ﺍﺯ ﺨﺩﺍ ﺒﺎﺸﺩ ﻭ ﻁﻠﺏ‬
‫ﺁﻤﺭﺯﺵ ﮔﻨﺎﻫﺎﻥ ﺘﺎﻥ ﻓﻘﻁ ﺍﺯ ﺒﺎﺭﮔﺎﻩ ﺍﻭ‪.‬‬

‫‪51‬‬
‫ا=‪68‬‬
‫ﻣﻌﺮﻓﯽ ﺳﻮﺭﻩ‬
‫‪%‬م ا‪) 6‬ر‪" 3‬ا‪ 6
) :Vc G‬در ‪ "3%g, Y‬ا‪ d‬و ‪) Z d V#‬د‪) 6
،3‬ر‪)) 3‬ح‬
‫‪%‬ن ده آ *‪ j‬اول )ر‪ 19 Z : 3‬در و در ‪#‬ا‪% k‬زل ‪ 3#‬آ د‪)9‬ت ‪)8,‬ص( ‪)M‬ت‬
‫‪ ،
"/‬دا د‪)9‬ت ‪
/‬ش "
‪o ،‬و"‪ d‬هى روز‪ 3‬او را ا"‪c‬ا‪ ،3* j‬د‪ 6 #‬ا‪I‬س‬
‫‪k‬آد‪Z ،3‬زار و اذ‪)8, d‬ص( و را‪, j%‬دا
‪o ،‬و"
‪4‬ى ‪#‬ق و د‪)#‬ار از ‪ ) q‬و‬
‫*‪ dOG‬هى ‪ #‬و روزا"‪c‬ون د‪ 6 #‬از )ى د'ى‪ ،‬از او‪ !:‬دارد ‪ :‬ﺹ‪ 8‬و ‪*
8 #‬ج‬
‫را‪ k‬اش را ا ا
)ار ‪ :‬زد‪c Q# ،‬ى‪u: ،4‬وت ‪ZM‬ن در دل ‪ ،Q#‬و ذآ ‪%‬م ا ‬ ‫داد‪،3‬‬
‫‪)M‬ت ‪) QFM‬د ‪cO‬ا و ‪c9‬م و اراد‪ 3‬اش را را*
زد‪.‬‬
‫*‪ j‬دوم )ر‪ 3‬آ ‪Z V) Z‬ى را ا‪)
I‬ا ى در )ر‪ 3‬و در ‪ V8M FI‬از ‪vZ‬ز ‪4Y‬د‬
‫‪% %RF‬زل ‪.3#‬‬
‫*‪ j‬اول )ر‪ V# 3‬ا‪ % 6‬ت ا ا‪:d‬‬
‫ا‪)8, :wG‬ص( د
)ر ىه آ )ازات ا"‪c‬ا‪ j‬در ‪o‬و"‪ d‬هى دا‪ %9‬روز‪ 3‬اش ‬
‫از ")اب" ‪ %8#‬اش ه‪
M ،‬از ‪ Q#‬را ‪ %‬ز و ‪u:‬وت ‪ZM‬ن ا
‪o‬ص ده‪ % ،‬از ‪ Q#‬و‬
‫ا‪ ً%I‬آ
و
از ‪Z‬ن را ‪T‬ى )اب‪ ،‬در ‪ %‬ز و ‪u:‬وت (ى آ‪.‬‬
‫ب‪c Q# :‬ى ه‪ ،‬و ‪u:‬وت ‪ZM‬ن در "‪y‬ى ‪Z‬رام و )ش ‪ Q#‬او را اى ‪ V I‬ر ‪/‬ان ر‪dG‬‬
‫و در"‪, d‬م هى '‪ 6‬ا‪Z 4G‬د‪ 3‬زد‪ ،‬در ا"اد "‪ "c Q#‬ا
اد درك و "‪ 4‬آ‪u‬م '‪ 6‬و‬
‫‪):‬ا‪ %‬ى ا"د‪ 3‬د‪ " {M‬ا‪ yG‬و ن ‪ 3)# QFk‬ا
)ار و
‪ 6‬ر‪ #‬آ و آ ل ر‪.‬‬
‫ج‪ :‬روز و ‪o‬و"‪ d‬هى ‪Z‬ن و ازد‪I‬م و و ﺹا و ﺹ‪ R‬هى ‪)/%)/‬ن ‪Z‬ن‪ ،‬دل و دغ و‬
‫‪)/‬ش و ‪ 5‬ا‪%‬ن را *)د ‪o‬وف آ و ‪T‬ل ‪ O:‬در ‪yM‬ى ‪ 4‬و ‪ { 9‬را از ا‪%‬ن ‪QF‬‬
‫ ‪. %‬‬
‫د‪)8, :‬ص( د
)ر ىه آ ا‪~
#‬ل در ‪o‬و"‪ d‬هى روز را ‪c Q#‬ى ه و راز و‬
‫‪%‬ز ا در ‪)F‬ت ‪ Q#‬و ذآ و ‪u:‬وت ‪8Y‬ان آ‪ ،‬و ا‪, ،‬ورد‪/‬ر ق و ~ب را آ ا‪cY 4G‬‬
‫او ‪ Q# ،d%‬و روز اراد‪ 3‬او ى‪ E‬و ‪4‬ر ‪)I‬ادث در ا
ر او‪ ،d‬وآ‪ V‬و آرز )د 'د و‬
‫ ه ‪c5‬ى ‪ cY‬ا دل ‪8%‬د‪.‬‬
‫هـ‪ :‬در ا ‪~F8:‬ت د‪ 6 #‬و ‪Z‬زار و اذ
‪ j‬ﺹ و ‪ ،# 8 #‬و ‪ ) % 3)#‬و ا‪)F‬ب ‪
#‬و‬

‫‪52‬‬
‫ز‪ 8‬از ‪%Z‬ن ‪ SkM‬را‪ k‬آ‪.‬‬

‫و‪ %%Z :‬او را ‪ Q& :‬ى ‪ ،‬و وت و ‪M‬رت ‪#‬ن ‪%%Z‬ا *‪)8, dOG‬ص( و ‪ Q& :‬د‪j:)9‬‬
‫وادا‪
#‬ا‪ ،d‬آر‪%#‬ا ا ‪)O‬ض آ و ا‪%‬آ ‪%Z‬ن ‪ dF4‬ه‪ ،‬و ‪ # 6 k‬آ او‪QI %‬‬
‫‪cY‬اى ‪# Q‬ارت هى ‪%%Z‬ا ‪ ً
I‬ىه‪.‬‬
‫ز‪ :‬اى ا‪ 6& 6‬ﺹ‪c% ،d % QI‬د اى ‪&9 ،QI‬ا‪4‬ى ‪:89‬ك ا‪ d‬و ‪ F#‬هى ‪j:Z‬‬
‫‪ 4Y‬و ‪&v‬اى ‪ /)F/‬و ‪&9‬اب درد‪%‬ك‪.‬‬
‫ح‪ :‬ا‪&9 6‬اب هى ‪)/%)/‬ن در روزى اغ ‪#‬ن ى آ آ)‪ 3‬ه و ز‪ 6‬در ‪Z‬ن ‪#‬ت‬
‫ى‪ 8T‬و ‪5‬ن ‪ 4‬آ)‪ 3‬ى)‪ %‬آ ‪ V:‬ر ‪ V8:‬ى'د‪.%‬‬
‫ط‪ :‬ا‪T%‬م آى‪ 4‬و ‪o9‬ن ‪%:‬ا در ‪Z‬ﺉ دا
ن ‪:89‬ك "‪)9‬ن ه‪ 3‬آ‪ ،‬او‪) %‬ى او‬
‫‪8,‬ى "
د‪ ،‬و‪ G‬او ‪o9‬ن آد و او‪ %‬او را ‪ً#‬ا ‪T‬زات ‪) %‬د و ‪:‬ز‪&9 %‬اب ‪ #‬ا‪ 4G‬‬
‫‪ ,‬د'ى ‪)5‬ن ران ‪ :‬و ‪" c:‬ق او "ود ‪.Z‬‬
‫)ى ‪, c% #‬م ‪Z‬ور ‪)/‬ا‪ 3‬و ‪#‬هى "
د‪8 ،‬دا او ‪)5‬ن "‪)9‬ن )رد آ و ‪d#)%‬‬
‫او )ا‪.)# Y‬‬
‫ى‪ :‬ا‪ /‬را‪ 3‬آ‪ O‬ا
ر آ‪ %)'5 ،‬از ‪&9‬اب ‪ #‬روز ‪c‬رگ و ه‪
8‬ك ر
‪ c‬آ ر‪ Q9‬و‬
‫ه‪Z d8‬ن آ)دآن را ‪ ,‬آ‪ ،‬در ان )اه ‪ %‬و ‪: 5‬ى )د را از ‪&9‬اب ‪%Z‬وز ‪) OI‬اه‬
‫آد‪ ،‬روز از ه‪ d8‬و ' ‪Z‬ن ‪ Z‬ن ى'"‪ ،‬ا‪ 6‬و‪)
R 39‬م ا‪ {!R: ً
I 4G‬ى‪.‬‬
‫ك‪ :‬از ا‪ 6‬هار و ‪&:‬آ '‪ ،‬و )ا‪) d‬د راه را ا‪*
%‬ب آ آ ا ى‪ T%‬و‬
‫‪ #‬را )ى ‪,‬ورد‪/‬ر‪:‬ن ‪ )FY‬ى‪8‬د‪.‬‬
‫در *‪ j‬دوم )ر‪ 3‬آ ‪ 65‬ل از *‪ j‬اول ‪%‬زل ‪ % 3#‬ت ا ذ‪ V‬را ى‪:‬‬
‫ا‪)8, :wG‬ص( ‪ {k‬ا‪ 6‬د
)ر ا‪ 3/ ،4G‬دو )م ‪ Q# wo% 3/ ،Q#‬و ‪/‬ه ‪) q‬م ‪ Q#‬را‬
‫در ‪M‬م ‪ VG‬و ‪u:‬وت ‪ZM‬ن (ى ى د‪.‬‬
‫ب‪ 39 :‬اى از ران ‪)8,‬ص( ‪ c%‬ا‪ V 9 d 6‬آد‪ 3‬و ‪
M‬از ‪ Q#‬را ‪M‬م و ‪u:‬وت‬
‫ا
‪o‬ص داد‪ 3‬ا‪.%‬‬
‫ج‪ :‬اآ)ن و در روزهى ‪c%‬ول ا‪) j* 6‬ر‪% F 3‬ن در و
‪M‬ار دار‪ %‬آ ‪ wO*:‬در ‪Q#‬‬
‫‪c‬ى‪ 4‬ا‪ G #‬را ‪ % 9‬ى)د‪ ،‬ا‪ wO*: 6‬اى ‪Z‬ن ا‪ d‬آ ‪o‬و"‪ d‬هى ‪% F‬ن در آر‬
‫د‪)9‬ت و ‪8‬رز‪ 3‬اد ‪
/‬د‪ 3‬اى آ‪ Q‬آد‪ ،3‬و اى ‪ %Z‬اآ)ن ‪
'
*,‬ر‪ 3‬ا‪ %‬و در‬
‫ا‪ 9
Y‬ى‪ %8‬آ داراى ‪ wU% R‬و "‪y‬ى ‪O#‬ف ا‪ kR ،d‬آ ‪)9‬ا‪ V‬در ‪Z‬ن "ل و‬
‫‪ %‬ا‪ d‬و ‪)9‬ا‪ # V‬و "د در ‪Z‬ن آ)ب ‪ ،3#‬در‪ G R 65‬ا‪ /‬در ‪c*8# d‬ى ه اى‬
‫)دزى ‪ V OO*:‬ى‪ E‬ا‪% G #‬ارد‪ ،‬در ‪ R‬آ‪ w‬و ‪#‬ك ‪)GZ‬د ‪ ،F8M‬آ در ه )ى ‪Z‬ن‬

‫‪53‬‬
‫‪)9‬ا‪" # V‬ل )د و ه ‪ c5‬ا‪%%‬ا )ى ‪ 3/‬د‪)9‬ت ى د و ‪o9‬ن و "د "اى*)ا‪،%‬‬

‫اه
م )دزى اه ‪
d‬دا‪ d#‬و @زم )د ‪
Y):‬ى ‪Z‬ن ﺹ)رت ‪/‬د و زن
ى ‬
‫‪Z‬ن ا
‪o‬ص ‪.‬‬
‫د‪ :‬اآ)ن ى
)ا‪ %‬در ا‪Z V V: % 6‬ر‪ ،%‬زن ‪M‬م ‪ VG‬را آ)‪ %' : 3:‬و ‪u:‬وت ‪ZM‬ن‬
‫در ‪Z‬ن را ‪! c%‬ارى ‪R‬ود آ آ اى ‪%Z‬ن )ر و !ور ‪.#‬‬
‫هـ‪: :‬اد زدى از ‪% F‬ن ا‪ d 6‬ا‪c
G‬ام ى)رز‪ %%Z ،%‬رى ‪ u
8‬ى‪ ،%‬‬
‫‪ O‬ى"
و ‪T:‬رت ى(دا
و در 'هى ‪/‬م ‪4Y‬د ‪o‬وف ى‪)8‬د‪ ،%‬ا‪c
G‬ام ا‪6‬‬
‫‪%Z d‬ن د‪)#‬ار ى'&‪ ،d#‬ا‪ 6‬د
)ر از ر‪/‬ان ‪%Z‬ن آ
‪ #‬و ‪u:‬وت !ار ‪ 6‬و ‬
‫‪ZM‬ن اآ
‪ O‬ﺹ)رت ‪.d"/‬‬
‫و‪ :‬درآر ا‪c Q# 6‬ى هى آ)‪ 3:‬و ‪Z‬ن‪ ،‬ا‪ % M‬ز اه
م ‪Y‬ى ‪&8‬ول دار‪ ،%‬زآت ل‬
‫‪%#‬ا ادا ‪) %‬د‪ 3‬و در را‪ 3‬ا ا‪O%‬ق آ و ‪ # 6 k‬آ ه‪ 5‬را اى ‪)oI‬ل رى ا ج آ‬
‫و از ا‪O%‬ق )د ‪, S‬داش از ا‪I‬ى ‪ cY‬ا ‪%‬ا‪ ،#
#‬او‪) # %‬ر ‪%Z‬ا ‪)5‬ن ‪ M‬ذ )د‬
‫ى*)ا‪, ،%‬داش ‪%Z‬ا ‪ ً
I‬ى'دا‪ %‬و ‪ 4‬ﺹ)ر‪ % :‬ى'&ارد ‪4‬ر ود و ‪)# S‬د‪ .‬ه‪ 5‬را‬
‫‪c%‬د ا ا‪&' d%‬ار‪ ،‬اى ‪:‬ن ‪
4‬ا‪ d‬و ‪,‬داش ‪c‬رگ‪.‬‬
‫ز‪ :‬ه )ار‪ 3‬از ‪,‬ورد‪/‬ر ‪Z‬ز‪4 3%‬ن ‪Z‬زش *)اه‪c Q# ،‬ى ه‪u: ،‬وت ‪ZM‬ن در دل ‪،Q#‬‬
‫ا‪ % M‬ز و ا
ى زآت و ‪ %M‬در را‪ 3‬ا ‪ # 8%‬را از ‪Z QF‬زش
~ زد‪ .‬در ه‬
‫ﺹ)ر‪ :‬ا‪I‬س آ آ ا را ‪)R%‬ى آ ‪c‬اوار او‪ 3
(% d‬ا و ‪89 {I‬دت و ‪ /‬اش را‬
‫)‪ Y‬ا‪ 6I‬ادا ‪ %‬د‪ 3‬ا‪)oM Q : ،‬ر و آ)‪:‬ه ‪ 3#‬ا و ‪
R‬ج ‪Z‬ز‪.#‬‬
‫ ا ا ا‬
‫‪1‬ـ هن اى ‪ H8‬ﺥ‪.) *:$‬‬ ‫‪ َ<L$َA$‬اُْ ‪* 6ُ G8=.‬‬

‫‪2‬ـ م آ ﺵ ه‪nE‬م ‪ n8‬ا)آ‪.N‬‬ ‫‪*4‬‬ ‫ ُ ِ اْ‪ِ 6َ ْ.‬إ ‪ً َِ 3.‬‬
‫‪3‬ـ ‪ st‬را و ‪ $‬از ن آ آ ا)آ‪.N‬‬ ‫‪َ * 4‬أوْ‬‫‪َ Hُ َْtG‬أ ِو ا[ُْ ‪ً َِ Hُ ْEِ8‬‬
‫‪4‬ـ ‪ $‬ن =اى و ن را ‪I‬ان‪ ،‬ﺥب‬ ‫‪*4‬‬ ‫ن َِْ ً‬‫ِزدْ ‪َ Hِ ََْ+‬و َر‪ 6ِ G‬اْ[ُْ َ‬
‫وا| ﺥا)‪.N‬‬ ‫‪*4‬‬ ‫‪ 3ً َْ W‬ﺙَ[ِ ً‬ ‫ِإ‪َ ََْ+ }ِ[ُْEَ .‬‬
‫‪5‬ـ ى‪n‬ن آ‪= 8 H‬ودى ‪ H‬ا[ء ﺥاه‬
‫آد ‪ I‬ا‪.N‬‬ ‫} َأﺵَ ‪َ )L‬و‪ًAْh‬‬ ‫ن َﺵِ^َ َ\ ا‪ 6ِ ْ.‬هِ َ‬
‫ِإ ‪.‬‬
‫‪6‬ـ ى*د‪ )$‬آ‪" H‬ان ﺵ ﺥ=" در م‬ ‫‪*4‬‬ ‫َوَأ ْ َ ُم ِ ً‬
‫‪J‬اﺵ* ‪ 'k8‬ﺵ) و در *ر ا*ار ‪.‬‬ ‫‪ }ِ& W‬ا‪ِ َ<.E‬ر َ‪ً َkْC‬‬ ‫ن َ َ‬‫ِإ ‪.‬‬
‫‪7‬ـ ‪ ًE[$‬آ‪ H‬ا در روز ‪t8‬و&‪ a‬هﺉ‪a‬‬ ‫‪*4‬‬ ‫‪ً $َِh‬‬
‫‪.N3h‬‬ ‫‪َ W‬وَ‪ِ ْ6.*َC‬إَْ ِ‪H‬‬‫وَاذْآُ ِ اْ َ َر‪َ G‬‬

‫‪54‬‬
‫‪8‬ـ و م وردرت را ‪$‬د آ و ‪ mK‬آ‬ ‫‪*4‬‬ ‫َ‪ً ِ*ْC‬‬

‫)‪ H 4+‬ات را از ه‪ (H‬ى او‪ ،‬ﺥب ‪mK‬‬ ‫ب َ‪ِ 3‬إَـ َ‪H‬‬‫ق وَاَْ~ْ ِ ِ‬‫ب اَْ‪ِ ِ ْ:‬‬
‫‪.‬ر ‪L‬‬
‫آد‪.N‬‬ ‫‪*4‬‬ ‫ِإ ‪ 3.‬هُ َ &َ‪َ ُ ْJِI.‬وآِ ً‬
‫‪9‬ـ وردر ‪:8‬ق و ‪~8‬ب آ‪ H‬ا<‪ = N‬او‬
‫‪ w ،a‬او را ‪ n‬اى ﺥدآرزى‪.‬‬
‫‪1‬‬
‫ـ‪ :4‬در ا‪Z 6‬ت ‪)8,‬ص( م "‪ 6
) Y :Vc‬آ‪) "3‬رد ‪k‬ب ‪M‬ار ‪OG ،
"/‬‬
‫"‪
GI "Vc‬را ا"د‪ 3‬ى آ ا‪%‬ن ‪5‬در را )د ى و )اب ىود‪ .‬ه‪ 5‬در ا‪Z 6‬‬
‫‪k‬ب
)‪)8, Y‬ص( ا‪ ،d‬و‪ VG G‬ا ‪9 "Vc" OG‬م ا‪ ،d‬هآ و ه*‪ZM Q‬ن‬
‫ى
)ا‪ %‬را‪ ،# SY‬اﺹ‪R‬ب و ران ‪)8,‬ص( ه ‪)4O 6‬م را از ‪
"/ Z‬ا‪ %‬و ‪ 6 4‬در ‪Q#‬‬
‫‪c‬ى ه ‪%# 8,‬ا ه اه آد‪ 3‬ا‪ ،%‬در ‪
Z‬ا‪) 6‬ر‪ %% 3‬ه را در ‪: d4Y‬ﺉ ا‪ 6‬رأى‬
‫ى‪ :‬در ‪ T%Z‬ى*)ا‪ %‬آ ‪)8, 4: %‬ص( دو)م ‪Z wo% ،Q#‬ن و ‪) q‬م ‪ Q#‬را ‪M‬م ‪VG‬‬
‫دا‪ F
#‬ه اهن او ‪ c%‬ا‪ V 9 d 6‬ى د‪ ،%‬و در ه ن ‪ Z‬ى*)ا‪ %‬آ ان اى ه ء ‪:‬ن‬
‫‪)O9‬آد و ا‪Y‬ز‪ 3‬داد آ ‪ OO*:‬در ‪Z‬ن ﺹ)رت ‪/‬د و از ‪Z‬ن !ارى را ‪u:‬وت آ آ اى ‪:‬ن ‪ V4‬و‬
‫ ‪ .#‬ا‪k /‬ب در ‪ Z‬اول ! *‪ 68‬را ‪ c%‬ا‪)
I‬ا ‪ %‬ى د در ‪T
Z‬ى ﺹ~ ‪S Y‬‬
‫""
ب ‪ " F9‬ﺹ~ ‪O‬د ""
ب ‪ "qF9‬و ‪T‬ى ""‪M‬ءوا" ‪M"" OG‬أ" ى‪.E‬‬
‫‪45‬ر ‪ Z‬اول )ر‪ :Z QGk 3‬را ‪ c%‬در را‪c Q#" k‬ى" و ‪M‬م ‪ ): VG‬ىه‪:‬‬
‫ا‪ Q# :wG‬ه (‪ ،c‬ار ش و ‪%Z‬ا در"‪M‬م ‪ "VG‬و ‪ %‬ز (ى آ‪ ' ،6‬ا‪%‬آ از ‪ Q#‬را‪8 ،‬دا‬
‫ه ء ‪ Q#‬را ‪) Y‬د آ‪ 3‬و در )اب '&را‪ ،%‬زن )اب هى )@‪( %‬ى ‪ ،3#‬دوران‬
‫"‪) Y‬د آن" و ‪ dFOv‬از )د زى و ى‪
9‬ﺉ ‪%Y‬ت ‪.d% Y‬‬
‫ب‪ % :‬از ‪ Q#‬را ار ش‪ ،‬ى
)ا‪/ %‬ه ا‪%‬آ از ‪Z‬ن ه و ‪/‬ه ا‪%‬آ ‪Z‬ن ‪cO‬ا‪.‬‬
‫ج‪ZM :‬ن را در ‪ d4%‬رو‪ #‬و "‪ dIo‬و آ ل ‪ V:‬و د‪u: dM‬وت آ‪M" j* 6
4 ،6‬م‬
‫‪u: ): "VG‬وت ‪ZM‬ن و ‪ V:‬در ‪Z‬ن ‪.#‬‬
‫هـ‪ :‬در ا‪ Z 6‬ا‪M" 3c'%‬م ‪ "VG‬و و ر‪c‬ى آ در "‪ Q#‬ز‪ 3%‬دارى" ‪ y‬ا‪): d‬‬
‫ى)د‪ :‬ا‪ 6‬آ "‪c Q#‬ى‪: "4‬ا اى درك "‪)M‬ل !‪
O/ :V‬ر ‪ 6' F‬و‪/‬ان" ‪Z‬د‪3‬‬
‫ىزد‪ .‬ا
اده و "‪ d‬ه آ اى "‪ 4‬در‪ d‬و د‪ {M‬آ‪u‬م ژرف‪ ،‬داراى اد ‪
/‬د‪ 3‬و ‪3g,‬‬
‫و '‪@ ،6‬زم ا‪ d‬در ‪c Q#" T
%‬ى ه" در ‪Z‬د ر‪ #‬ى‪ .‬اد از "‪)M‬ل !‪ZM "V‬ن ‪T‬‬
‫ا‪ d‬آ ‪)
R‬ى و ‪)4O‬م ‪Z‬ت ‪Z‬ن '‪ 6‬و ژرف ا‪ ،d‬و‪ 39‬ه‪/ j‬ان‪ dG) ،‬ه آ
)‪I Y‬ل‬

‫‪55‬‬
‫‪ ):‬ىزد
گ و ‪Z V 9 ،U9‬ن ‪#‬ق و د‪)#‬ار و ‪,‬داش ‪Z‬ن ‪c‬رگ و وز‪ ،6‬اد از ا‪!G‬ء ‪ZM‬ن ‬
‫ا‪ 6‬ا‪ d‬آ ‪ ):‬اى ‪c Q# ،8,‬ى ه و ‪u:‬وت ‪ZM‬ن‪ ،‬اى در"‪ j* d‬هى '
‪Z‬ن ‪Z‬د‪3‬‬
‫ى)ى‪ ،‬ا‪ j* 6‬هى '‪ 6‬را ‪c‬ودى ‪% ):‬زل )اه آد و ا ‪u:‬وت ‪ZM‬ن در دل ‪ Q#‬‬
‫‪ %‬ژرف و ‪O‬ه ‪Z { 9‬ن ‪ ,‬ى‪8‬ى‪ ،‬و درهى اار و ر)ز ‪ZM‬ن را و‪ d‬ى'ﺉ‪.‬‬
‫‪6‬ـ دو ‪ Y:‬در ر‪ "#%" OG 3‬دار و )ازات ‪Z‬ن دو ‪ O:‬اى ا‪:Z 6‬‬
‫ا‪ 39 :wG‬اى "‪ "K#%‬را ى ‪o‬رى ‪Z‬ن ‪
"/‬ا‪ %‬و ‪ Z‬را ا‪ Y: %)/ 6‬آد‪ 3‬ا‪Q# :%‬‬
‫‪c‬ى در ‪,‬ل آدن ‪ : R‬ا‪ d‬و در ‪
O/‬ر ا
)ار ‪. :‬‬
‫ب‪ 39 :‬اى "‪ "K#%‬را ى اﺹ‪Z F‬ن )ا "‪
"/ (V9‬ا‪ %‬و ‪ Z Y:‬از ‪%Z U%‬ن ‪65‬‬
‫ا‪ :d‬ا‪%‬ن ‪ c Q#‬در ‪,‬ل آدن ‪
R‬ا‪ d‬و در ‪
O/‬ر ا
)ار‪.:‬‬
‫ دو د‪ VG‬رأى دو د‪
!M‬ا‪:d‬‬
‫‪ :q‬اﺹ‪ "K#%" OG F‬در ‪Z‬ن ا‪9‬ت ‪ .3#‬در‪ d% d‬آ اﺹ‪ OG F‬را ى‪d4T‬‬
‫آر '&ار و ا‪%Z G
I‬ا ا
رآ‪.‬‬
‫دو‪o :‬رى ا‪)4O OG 6‬م وا و رو‪ #‬را در ‪ Z‬ا"د‪ % 3‬ى و اد ‪ Z‬ز‪/‬ر‬
‫‪ %‬ى"
‪ .‬آ‪ %‬ا‪ 6‬را ا
ر آد‪ 3‬ا‪ %‬در ن ‪ Z QFk‬ا‪ #‬ل رو و ‪ 3#‬ا‪ %‬و ‪wF :‬‬
‫‪ u‬وا و رو‪ 6#‬ا‪.d‬‬
‫‪):‬ا‪
%‬ا‪ 4" VM 8: %‬از ‪Z‬ن اراﺉ آ‪ ،‬در‪ Y): GI‬دو آ ً‬
‫در را‪" k‬ا‪َ #‬وْـً" ‪ c%‬ه ‪ 6‬ا
‪u‬ف رأى ‪ O: 5‬را دار‪:‬‬
‫‪c Q# :q‬ى آر د‪)#‬ار‪ d‬و ‪Z NO%‬د ‪#‬ق ى'&رد‪Z NO% ،‬د را ‪4‬ر ى و ا‪%‬ن‬
‫‪T‬ل ىه آ ه)ى و ه)‪ j‬را ‪ ,‬ل آ‪.‬‬
‫ه ء ا‪I 6‬ف ه در‪ d‬ا‪ ،d‬و‪ G‬ا‪OG‬ظ ‪ Z‬ا‪O 6‬ه را ا"د‪ % 3‬ى ‪ wF : ' ،‬زد و ‬
‫ ر‪/‬ى ‪v %‬اﺹ‪ F‬ا‪OG‬ظ‪.‬‬
‫دو‪ :‬ا‪%‬ن "‪,
R "c Q#‬ل ى ‪ ،‬آ ‪ , ً! 9 QFk‬ى‪8‬د‪ {!I ،‬ژرف را )
‬
‫در"‪ d‬ىارد و ‪ OI
R‬ى ‪ ،‬ا‪
O/ R I‬هى !‪ V‬و '‪ 6‬ا‪
%Z j‬ا‪ d‬و در‬
‫ن ‪Z‬ن ر‪
4 ،:‬درك ى و )
و ر‪ :‬ن ى ‪.‬‬
‫ا‪ Z /‬را در ار‪8:‬ط ‪Z‬ت ‪ V8M‬و ش ر ' ))ح درك ى آ ‪ 8:‬دو‬
‫د‪
!M‬ا‪)5 ،d‬ن در ‪ R F8M Z‬از ا‪!G‬ء "‪)M‬ل !‪ "V‬ا‪ ،d‬ا‪ ): Z 6‬ىه آ ‪5‬ا ‪ Q#‬اى‬
‫‪u:‬وت ‪ZM‬ن و در"‪)M" d‬ل !‪ "V‬ز‪/‬ر‪ :‬ا‪d‬؟ ‪
c 5‬در ‪Z‬ن و‪)Y‬د دارد؟ و ا
ز ‪Z‬ن ‪ d8%‬‬
‫روز در ‪d5‬؟! در ه'م ‪
4 Q#‬ى
)ا‪
O/ %‬ر !‪8 , V‬ى و ‪Z‬ن ا‪ I‬آ و آ و‬
‫ژر"ى ‪Z‬ن ‪ ،‬و اى ن در"‪ d‬ه و دا‪ d#‬ه‪ d‬ا‪OG‬ظ ‪
8‬و ‪
Y‬ى را در‪ .‬ا‪ /‬‬
‫‪c Q#‬ى ه ‪9‬دت آدى و در ‪Z‬ن ‪u:‬وت ‪ZM‬ن ‪,‬دا
ر)ز و اار ‪ZM‬ن ‪ ,‬ى‪8‬ى‪،‬‬

‫‪56‬‬
‫دا‪ d#‬ه‪ d‬را ‪ R‬ى(رى‪ ،‬و اى ن د‪ {M‬ا‪8
%‬هت و دا‪ d#‬هى ‪ d! 9‬از ‪ZM‬ن‪،‬‬
‫*)ر ر )اه ‪.#‬‬
‫‪c Q#‬ى ‪ 5‬ا
ز را دارد‪:‬‬
‫ا‪Z y" :wG‬رام و )ش ا‪ ،d‬ه ‪) c5‬اب ر"
و ه ‪ Y‬را )ت "ا‪ % ،
"/‬ﺹا‬
‫‪c‬ا‪ I‬ى)د و ا‪ do9‬را ‪o‬وف ى و ‪ %‬د‪ 3‬ه‪) d‬ى ﺹ‪ R‬هى ‪ QGY‬و د‪ %‬آ‪3%‬‬
‫ى)د و ذه‪ d‬را *)د ~)ل ى ‪)I ،‬ا‪" d‬رغ و "ﺹ‪ : d‬آ‪ c‬ذه ا‪ ، d‬ارى از‬
‫)اب
' هى د‪v‬ىت ")ع ‪ 3#‬و اى ا‪%‬ن و ‪
O:‬و ‪Z‬د‪ 3‬ا‪ ،d‬در ‪Y‬ن روز‬
‫دغ ا‪%‬ن ‪ً#‬ا ‪o‬وف )د‪ ،3‬ﺹاهى ‪ %)/%)/‬را آ در "‪, y‬ا‪ 3/‬ا‪ VF d‬و ‪
I‬ون‬
‫‪ %Z‬ا‪%‬ن )د ‪Z‬ن
)‪ ،# Y‬ا& ى و ‪o‬وف ‪ VFR:‬و ‪Z cT:‬ن ى)د‪ ،‬ﺹ‪ R‬هى‬
‫‪)/%)/‬ن را از { ‪8 F" 5‬دارى ى ‪ cT: ،‬و ‪ VFR:‬ر‪cZ %‬ى و و ‪ ,‬و "از و ‪Q%‬‬
‫‪Z‬ن ى(دازد‪ ،‬ه‪&v y‬ا‪ ،‬و ‪&Y‬ب و ا‪!
%‬ل ‪Z‬ن ‪)F‬ل ‪)F‬ل و‪)Y‬د ‪o‬وف ى)د‪ ،‬ه ء ‪)I‬ا‪j‬‬
‫"ل )د‪ 3‬و دغ را )د ~)ل ى ‪ ،‬و‪ G‬در ‪ Q#‬دغ ‪ ):‬از اآ ا‪o 6‬و"‪ d‬ه "رغ )د‪،3‬‬
‫‪:‬ا در ا‪%‬ن و ‪ ،{ 9 O:‬ى
)ا‪ %‬رى آ‪.‬‬
‫ب‪c Q# :‬ى هى ‪ %% ):‬ا‪u‬ص و ‪ ): dY‬در آره ا‪ d‬آ در ‪ j,‬دارى‪ ،‬ا‪I‬س‬
‫)‪ dG‬ى ‪) ،‬ر‪c d‬ر‪ /‬را ‪
"/ 34‬اى‪# O oM ،‬ق و )@‪ %‬و د‪)#‬ارى را دارى‪،‬‬
‫ا را آ ‪ q‬ى‪ ،8Fk‬در‪)F‬ت ‪ Q#‬او راز و‪%‬ز ى‪ ،‬ى*)اه ‪:‬ا ره ﺉى و ‪{"):‬‬
‫و ‪ j
9‬را ‪I V#‬ل ‪ ):‬زد‪ ،‬ا‪k‬اب و ‪ %,‬و ‪ j):‬ه و ا‪ %‬ه‪ ،*8 : d‬را‪3‬‬
‫ر‪ #‬و ها‪ d‬را و‪ ،' d‬در ‪,‬ى ‪ZM‬ن زا‪ )%‬زد‪ 3‬اى و اى ‪)v‬ر و د‪ dM‬در اار و ر)ز ‪Z‬ن دل‬
‫‪ Q#‬را ا‪*
%‬ب آد‪ 3‬اى‪) % ،‬د‪ %‬و ر در آر ا‪ ،d‬و ‪u: %‬وت هى ‪9‬دت ‪ ،%)/‬ى و‬
‫)ى)ار‪u: F ،‬و‪ :‬آ )اب را ا‪: j‬ك ‪
O/‬اى‪ ،‬از
‪%‬م و ‪
d/‬اى‪ ،‬و ‪I‬س‬
‫‪ 6:‬و ـ‪" 6
8‬ﺹ‪ d‬را ا‪ j‬ا‪*
%‬ب آد‪ 3‬اى‪ .‬اى ‪ S‬و ‪" c% F9‬ﺹ‪ F‬ه را از ن‬
‫دا‪) ،
#‬ى ‪ ،3Z QM ):‬از ‪c%‬د‪ Z 6: q‬ن ‪ ):‬ى‪:O‬‬
‫‪ Z‬در دل ‪:‬ر‪ Q# q‬آ ه‪ d‬آ )اهن ‪Z‬زش ‪ : #‬ز‪j‬؟ ‪ ): Z‬آ‪ 3‬اى ه‪ d‬آ‬
‫‪ ):‬اش را (&م؟ ‪ Z‬د‪ 9‬آ‪ 3‬اى ه‪ d‬آ د‪ j9‬را ا‪ dY‬آ؟‬
‫‪7‬ـ ا‪ Z 6‬دو ‪ QFk‬را ا"د‪ 3‬ى ‪:‬‬
‫ا‪ :wG‬در اى ‪c%‬ول ا‪) 6‬ر‪)8, 3‬ص( روزهى ‪o F‬وف دا‪
/ ،
#‬ش دا د‪)9‬ت‬
‫‪ً#‬ا او را *)د ~)ل آد‪) 3‬د‪.‬‬
‫ب‪ :‬روز ‪5‬ن ا‪ d‬آ ه ا‪)R% %%‬ى از ا‪R%‬ء در ‪Z‬ن ~)ل )د‪ ،3‬د‪ d‬و ‪o j,‬وف‬
‫آر ى‪ ،#8‬دل و دغ و ‪ 5‬و ‪ ،j#)/‬ا‪o 6‬و"‪ d‬ه ‪ %‬ى'&ارد آ ا‪%‬ن ‪Z‬رام‪ " ،‬‬

‫‪57‬‬
‫ر و ‪ :‬آ‪@ c‬زم ذه ‪( O:‬دازد‪.‬‬

‫را‪ 3‬و رو‪ #‬آ ‪)8,‬ص( )‪ j‬د‪)9‬ت ى ‪ O:‬ورت دارد‪ ،‬رهو ا‪ { 6‬‬
‫‪ d4Y‬را ‪/Z‬ه‪ %‬ا‪*
%‬ب آ‪ ،‬ه‪/‬م را ‪ 3T‬دارد‪ ،‬ه ‪/Z jF 9‬ه‪ %‬و ‪)#‬رى و ه" ا‪%‬‬
‫‪ %%Z ،#‬ى*)اه ‪)8,‬ص( را در ا‪ 6‬را‪ 3‬ه اه آ و ‪M j!%‬م او ‪/‬م '&ار‪ ،%‬در‬
‫ز‪) /%‬د ‪URG ً
I‬ت ‪ O:‬و ‪ { :‬و ‪)v‬ر دا‪.#
#‬‬
‫‪ %ZM‬آ زاد را‪ ): 3‬در ‪) O‬ى ا و هدى و ره و ‪" V‬وزان ‪ ):‬در "از و ‪ Q%‬ا‪6‬‬
‫را‪ %@) 3‬و ‪#‬ق ا‪ { : ،d‬ورت دارد‪ ،‬هآ ى*)اه ‪ VI‬ا‪ # V 6‬و در رو‪#‬‬
‫‪Z‬ن )ى ا ‪I‬آ‪ d‬آ‪" 6
8 ،‬ﺹ‪" d‬دل ‪ "Q#‬را اى ‪u:‬وت د‪Z {M‬ن ا‪*
%‬ب آ‪.‬‬
‫‪o‬و"‪ d‬هى )@‪ %‬روز ‪ %‬ى'&ارد ا‪%‬ن ‪)M‬ل !‪ V‬و '‪ZM 6‬ن را د‪ ً!M‬در‪.‬‬
‫‪8‬ـ و‪o G‬و"‪ d‬هى روزا‪Z 9 8% %‬ن ‪)#‬د آ ا را "ا)ش آ‪ ،‬ا‪ /‬در روز "ﺹ‪d‬‬
‫‪ Q‬اى ‪u:‬وت ‪ZM‬ن‪): ،‬أم ‪ { :‬و ‪ O:‬را ‪ %‬ى و ‪URG‬ت "رغ ‪ Q#‬را اى ‪Z‬ن ا
‪o‬ص‬
‫داد‪ 3‬اى‪ ،‬در‪Y‬ن روز در آر ‪o‬و"‪ d‬هى روزا‪ %‬ه ‪ URG‬اى د ا ‪.#‬‬
‫‪)U‬ر از "‪ :V
8:‬ا‪k!%‬ع و ن" ا‪ 6‬ا‪ d‬آ در دل ‪ Q#‬را‪ k‬ات را ه ‪ c5‬و ه آ‪N‬‬
‫‪ SkM‬آ‪ 6‬و آ ل ) ‪o‬وف د ا و ‪u:‬وت ‪ZM‬ن ش‪ .‬و اد ‪Z‬ن ا‪ 6‬ا‪ d‬آ ‪ S‬و ‪SM):‬‬
‫را از ه در‪ 3/‬د'ى ‪ cY‬ا ‪ SkM‬آ‪ ،6‬ا‪I‬ى ‪ cY‬ا اى ‪%‬ا‪
#‬ش‪ .‬ا‪ :‬ء و ا‪ !" dG :‬ا‬
‫‪ #‬و ا‪U
%‬ر و ات "! از ا‪.‬‬
‫‪9‬ـ ‪ V
8:‬و ن )ى ا آ ‪,‬ورد‪/‬ر ‪ ):‬و ‪,‬ورد‪/‬ر ق و ~ب ا‪
"Z %Z ،d‬ب ‬
‫اراد‪ 3‬او در روز ‪)F‬ع ى و در ‪v Q#‬وب‪ ،‬روز اراد‪ 3‬او ى‪ E‬و ‪ I Q#‬او "اى‪،‬‬
‫‪ :‬د‪%)//‬ى‪ 4‬در ه
از )ى او‪ cY ،d‬او ا‪ G‬و ‪)8‬د د'ى و‪)Y‬د ‪%‬ارد‪ ،‬او را آرز‬
‫)د 'ى و ا‪ :‬ء و ا‪ !" dG :‬او ‪.#‬‬
‫‪ :10‬و ‪8 H‬ى‪ )E$n‬ﺵ'‪$C‬ى'‪ ،‬و‬ ‫ن‬

‫وَا]ْ‪َ ُُ[َ$ َ8 Nََ+ ِْC‬‬
‫ا ك آ ك آدن '‪. N$‬‬ ‫‪*4‬‬ ‫وَاهْ‪ُْF‬هُْ هَ‪ًْF‬ا َِ ً‬
‫‪11‬ـ و ‪Jn‬ار ‪8‬ا و '‪ $J‬آ‪)EE‬ن ]‬ ‫ ُأوِْ}‬
‫َو َذرِْ} وَاُْ'َ ‪َ ِJG‬‬
‫‪ a1‬را‪ ،‬و ‪ a<8‬ﺵن د‪ ،‬ا)آ‪.N‬‬ ‫‪*4‬‬ ‫ا‪َ \ِ َْ1.E‬و‪ً َِ ُْ<ْG<َ8‬‬
‫‪12‬ـ ى‪n‬ن آ‪= H‬د ‪J+" 8‬اب" ‪EC+‬ك‬ ‫ن َ َ)‪ -َEْ$‬أَ'َ ً‪َ 3‬وَ‪* ً ِk‬‬‫ِإ ‪.‬‬
‫ا‪ a‬و ‪ :‬دا‪.N‬‬
‫‪13‬ـ و ‪1h‬م ى و ‪J+‬اب دردآ‪.N‬‬ ‫َو‪ ً 8َ1َh‬ذَا ‪َ \ٍ .tُ5‬و‪َJَ+‬ا ً َأًِ *‬
‫‪14‬ـ روز‪ H'$‬ز‪ 8‬و آ ه ‪ ،)ECEF‬و آ‬ ‫ض وَاْ‪ُ َCِF‬ل‬ ‫‪ v‬ا َ;رْ ُ‬ ‫‪َ َْ$‬م َُْ ُ‬
‫ه ن ‪ H‬ه‪ N$‬ﺵ‪ )E‬از ر‪ $‬روى ه‬ ‫‪*4‬‬ ‫‪ a‬اْ‪ُ َCِF‬ل آَ‪ً ِ<.8 ًCِc‬‬
‫َوآََ ِ‬
‫ر‪ H*I$‬اى‪.‬‬ ‫ِإ‪َ -.‬أرَْْ‪ِ -َE‬إَْ'ُْ َرُ ً‪ 3‬ﺵَهِ)ًا‬
‫‪8 :15‬ﺉ آ‪ H‬ى ن ‪C8‬ى &*د‪،$‬‬ ‫ن‬‫‪ ُْ'ََْ+‬آََ‪َ -‬أرَْْ‪ِ -َE‬إَ‪َ َْ+ِْ& N‬‬
‫ﺵه) و اه‪ N‬ﺵ‪ ،‬ه‪ Hn‬آ‪ H‬ى‬ ‫َرُ ً‪* 3‬‬

‫‪58‬‬
‫&‪+‬ن &*د د‪C8 $‬ى‪.‬‬ ‫ن ا ‪َ ُ.‬ل &َ‪َA‬ﺥَ‪ُ َْJ‬‬ ‫&َ‪ُ َْ+ِْ& Nَtَ1‬‬
‫‪+& :16‬ن از ن ‪8& C8‬ى'د‪w ،‬‬ ‫‪*4‬‬ ‫َأﺥْ‪ًJ‬ا َوِ ً‬
‫‪d8‬اﺥ‪ J‬اش آد‪d8 $‬اﺥ‪.N*I J‬‬ ‫ن إِن آََُْْ ‪ً 8َْ$‬‬ ‫‪َ ُ[.*َ v‬‬‫&َ'َْ َ‬
‫‪ :17‬ا آ رز‪ Hn w ،)$‬از روزى‬ ‫ن ﺵِ‪* ً C‬‬ ‫‪ 6ُ َ1ْFَ$‬اْ ِْ)َا َ‬
‫ﺥد را ‪)<n‬ار‪ )$‬آ‪ H‬ان را ‪8‬ىزد‬
‫ن ‪)8‬ى‪.‬‬ ‫ن َو‪ُ )ُ ْ+‬‬ ‫ا‪ُ -َ.‬ء ‪ Hِ ِ ٌِKَEُ8‬آَ َ‬
‫‪ :18‬از "ه‪ "aC‬ن روز ن ‪8‬ى‪،)&n:‬‬ ‫‪* 3ً ُ1َْ8‬‬
‫و و‪)+‬ء او‪ a‬ا‪F‬م ﺵ)‪.N‬‬ ‫ن ه‪ْJَ ِJ‬آِ َةٌ &ََ ﺵَ‪َ -‬ء ا‪Jَ َI.‬‬ ‫ِإ ‪.‬‬
‫‪ :19‬ى‪n‬ن ا‪ $‬ا‪$ a‬ددهىى‪w ،‬‬ ‫‪*4‬‬ ‫ِإَ‪َ N‬ر‪ً ِCَ Hِ G‬‬
‫هآ‪ N‬ﺥاه)‪ ،‬اﺥ*رآ‪ )E‬ى وردرش‬
‫راه‪.N‬‬
‫‪10‬‬
‫‪ Q# 9 :‬و ‪T‬ه روز ش‪ % ،‬ء ‪ Q#‬را در ‪( j%‬ى آ‪ ،6‬در ‪)F‬ت‪ 3 ،‬از ه ‪ ،‬و روز‬
‫ه را در آ ‪ ،j‬د‪)9‬ت دم )ى ا)ج( و ‪8‬رز‪ ،&,% '
3‬آ ل ى‪
9‬ﺉ ‪~F8:‬ت‬
‫د‪ 6 #‬و ﺹ‪ 8‬و ‪8 #‬ﺉ‪ %Z : ،‬ن ‪%Z‬ن ‪o‬وف د‪)9‬ت ه
‪ ،‬ﺹ‪ 8‬و ‪8 #‬ﺉ ‪ V 9‬آ‪ 6‬و‬
‫ز‪ %‬از ‪%Z‬ن ‪Y‬ا ى)ى ‪c9 ،) % 3)#‬م ‪)9‬دت ‪T‬د )ى ‪%Z‬ن و د‪)9‬ت دور‪%%Z ،3‬ا‬
‫‪:‬ك ')‪)5 .‬ن آ از ‪%Z‬ن ‪Y‬ا ) آ ‪)I‬ﺹ‪ F‬اش ‪ ،3Z‬اش ‪ ،3# :‬از ‪
%‬ﺉ^ د‪% j:)9‬‬
‫ا ‪) Q* ،3#‬د ‪5‬ن ! ى آ ‪ %‬او ‪)9 oM‬دت ‪T‬د )ى *‪ Q‬را دارد و ‪ %‬از‬
‫*‪ Q‬ا‪U
%‬ر ‪):‬ا"{ و ه اه )د را‪ ،‬د‪ , ، I ':)9‬ا‪ &,% '
،‬و ‪ 8 #‬ش‪.‬‬
‫‪11‬ـ در ا‪I
% 5 KZ 6‬س و ‪ Y): QFY w‬ى ‪:‬‬
‫‪ u‬آر '&ارى آ *‪ ): 6OG‬و ‪ Q& :‬آ‪/‬ن د‪)9‬ت د‪)G‬زا‪): %‬‬
‫ا‪ ): :wG‬ا‪ 6‬ا‪ %‬را آ ً‬
‫از را‪ 3‬دا‪ %)#
#‬و )رد ا&‪ # 3‬ا‪M 4G‬ار‪ ،%/‬ا‪ 6‬آر ‪#‬ن ‪ % ):‬ى‪ ،8c‬آر ‪):‬‬
‫د‪)9‬ت دم و اﺹ‪u‬ح ‪%Z‬ن ا‪ ،d‬ه )ار‪ " 3‬اﺹ‪u‬ح ‪%Z‬ن ‪ q 5 ،#‬ر ‪ Q& :‬آد و رو‬
‫‪ 5 ،d":‬دو ر و ‪ 5‬د‪ 3‬ه ر‪ dG) ،‬و )ر‪ ): d‬د‪)9‬ت دم )ى ا‪d‬؛ ﺹ‪ 8‬و ‪8 #‬‬
‫‪)k‬ر
و
' ‪T ،&,%‬زات آ‪ %‬را آ د‪)9‬ت ‪ dOG* ):‬ى(داز‪ ،%‬ا ‪)O‬ض‬
‫آ‪&' ،6‬ار او‪ %)'%Z QI %‬آ )د ‪ Q‬ىا‪%Z %‬ن ‪ F‬آ‪.‬‬
‫ب‪ 6& :‬د‪)9‬ت ‪8,‬ان‪ ،‬ﺹ‪8I‬ن ‪ d %‬در ‪ Y‬ا‪8 %%Z ،%‬ت ‪I‬آ ‪6 Y‬‬
‫ر"‪ 3‬و ‪)Z‬د‪%Z /‬ن ا‪ ،d‬ه د‪ %)//‬در ‪ Y‬را ‪Y 4:‬ى اى "‪) S‬د ى ر‪ ،%‬ا‪ /‬‬
‫د‪)9‬ت ‪ dOG* Y‬ى(داز‪ %‬و ا‪ /‬از &ه‪ Q‬آ‪ 4‬و ‪) Y R‬د ‪#‬ت د"ع ى و‬
‫‪ d* I‬و ‪ 6:Z‬و‪)Y) S‬د در ‪ Y‬ا‪ ،%‬اى ‪ d%Z‬آ ا‪& 6‬ه‪ Q‬در ‪%Z d‬ن ا‪ ،d‬ا‪6‬‬
‫&ه‪ Q‬و‪)9 9*: F‬ام ‪ 3#‬و )‪ 6: QY‬ر"‪ 3‬و ‪)Z‬د‪ /‬ﺹ‪8I‬ن ‪ ،d %‬ا‪& 6‬ه‪# %M Q‬ن‬
‫
‪ Y 6Oy‬را در ‪,‬ى
"‪ 6‬و
‪ Y): 68‬ى ‪ ،‬ا‪ 6‬و‪ S‬و‪ 4:‬و ه را در‬

‫‪59‬‬
‫ا
ر ‪%Z‬ن ‪M‬ار داد‪ ،3‬ا‪/ 6‬و‪u: 3‬ش آ‪& ،‬ه‪)9 Q‬ض ‪)%‬د‪ ،‬و ا‪ 6‬و‪. % ~: S‬‬
‫ج‪ :‬دوران ا‪/ 6‬و‪( '
3‬ن ر‪ ،3‬ط ‪%Z‬ن ‪c‬ودى ‪ S Y‬ى)د‪ ،‬آ ﺹ‪8‬آ‪%%Z ،6‬ا‬
‫‪R‬ل )د وا‪&/‬ار ‪ :‬ا‪T%‬م ‪)#‬م و ‪)
R‬م )د رو و ‪.%)#‬‬
‫‪12‬ـ‪&9 :13‬اب هى ‪:89‬ك د‪ %‬و ‪)/‬دال ‪ 6:Z‬دوزخ در ا
ر ‪&9 Fo" ،d‬اب در د‪ %‬و‬
‫‪Z‬ت را ﺹدر ى ‪ 6 k ،‬ش آ در د‪%%Z %‬ا ‪5‬ن ‪) Q&:‬اه آد آ ‪89‬ت د'ان‬
‫‪)#‬د‪ ،‬و در ‪Z‬ت‪%%Z ،‬ا ‪)/‬دال ‪ 6:Z‬دوزخ "وى‪%‬از‪&v ،‬اى ‪%Z‬ن ‪&v N 9‬اى ‪5‬ب و ‪6#‬‬
‫و‪)/‬اراى دوران ر"‪ 3‬و ‪)Z‬د‪# /‬ن در د‪) %‬اه )د‪&v ،‬اى ‪ ،F: ،/)F/‬ردار و ) و ‪&9‬اب ‪#‬ن‬
‫‪ d4%‬درد‪%‬ك و ‪Y‬ن ‪/‬از‪.‬‬
‫‪14‬ـ ‪ FF‬ا‪ Q&: 6‬درد‪%‬ك اوى‪ ،‬روزى ‪vZ‬ز ى)د آ ز‪ 6‬و آ)ه‪5 j4‬ن ‪,‬ر‪5‬‬
‫‪,‬ر‪ 5‬ى)‪ %‬آ ‪ V:‬ر روى ه ر*
اى درى‪.E‬‬
‫‪15‬ـ‪ :16‬و ‪&9 '%)'5‬اب ‪:89‬ك د‪)%‬ى ‪%#‬ا در ‪Z‬ﺉ ‪)9" d#&/‬ن ه‪ 3‬آ‪ ،‬ارل‬
‫‪) 8,‬ى ‪ #‬ه ‪ %)'%‬ا‪ d‬آ )ى "‪)9‬ن ‪8,‬ى را "
د‪)8, # dOG* ،‬ص( ‪c%‬‬
‫ه ‪ %)'%‬ا‪ d‬آ "‪)9‬ن *‪)) dOG‬ع( ر"‪ ،d‬ا‪T%‬م *‪ dOG‬هى ‪ c% #‬ه ‪) %)'%‬اه )د آ‬
‫"‪)9‬ن ‪Z‬ن )ا‪ ،# Y‬ا&‪ # 3‬ا‪.4G‬‬
‫‪yM‬وت ‪ 8,‬را در )رد ‪ F 9‬د هى ‪:‬ن ‪yM‬وت ‪4%‬ﺉ '‪ ،‬ه ‪ %)'%‬آ در داد‪I 3/‬ف‬
‫‪)/‬ا‪ 3‬و ‪#‬ه‪I ،‬ف ‪Z‬ى ‪)R‬ب ى)د و ‪Z Y):‬ن ‪T d#)%‬م ر‪ M‬ى*)رد‪ ،‬هار‬
‫هى او ا‪ ،
9‬ارز هى او را در ر‪ 3‬و‪)Y) S‬د ‪:‬ن و در )رد ا" ر و آدار و‬
‫ا‪u‬ق ‪:‬ن و ‪
%‬ﺉ‪T‬ى ‪Z‬ن ‪ Q:‬ى)د‪)5 ،‬ن ‪4#‬دت و‪)/‬اه در ‪9 R‬ل ا‪!F: 4G‬ى ‪ ،‬ا‪/‬‬
‫‪
O/‬ر ‪)/ #‬اه ا‪)/ 6‬ا‪ 3‬ا‪~ 4G‬ت دا‪ d#‬و ‪
O/‬ر و آدارش ز‪/‬ر ‪)8%‬د و ‪Z‬ن ﺹ‪R‬‬
‫‪&'%‬ا‪T Fo" ،d#‬زات ‪:‬ن در ‪ R‬ا‪ 4G‬ﺹدر ى)د‪.‬‬
‫‪17‬ـ‪ :18‬ا‪ /‬را‪ 3‬آ‪ O‬در ‪
"/ j,‬و ‪ /‬ن آد آ ‪) d#)%‬ا‪)*% Y‬اه ‪)' ،#‬ﺉ آ‬
‫از ‪&9‬اب ر
‪T% %)'5 c‬ت ى‪ ،‬از ‪&9‬اب روزى آ ه‪Z d8‬ن ‪,‬ان )رد ‪ G‬را ‪O) ,‬‬
‫ىزد و ‪ Z‬ن از ه‪Z d8‬ن ى'"؟! ‪ %)'5‬از ‪ {!R:‬و‪)
R 9‬م ا‪ S% 4G‬ى)؟!‬
‫ا‪% Z 6‬ن ىه آ !‪ d‬و د‪)#‬ارى در ‪,‬ى زودرس ا‪%‬ن و ‪# O‬ن )ه‪ V8M j‬از و‪dM‬‬
‫ا ى'&ارد‪.‬‬
‫‪Z‬ن روز ‪5‬ن ه)‪G‬ك ا‪ d‬آ ‪ Z‬ن ا‪ 6‬ه ‪c‬ر‪ /‬و ‪ j
U9‬در ا ‪Z‬ن ‪:‬ب ‪%‬ورد‪ ،3‬از‬
‫ه‪Z d8‬ن ى'"‪ ): )' ،‬ا‪%‬ن ‪ w‬و ‪):%‬ان‪ ،‬در ‪Z‬ن ه' ه)‪G‬ك ‪)
GI 5‬اه دا‪d#‬؟!‬
‫‪19‬ـ ' آ در"ه&‪ "3‬ا‪#‬ر‪ 3‬ه ء ‪) 6y‬ر‪ 3‬ا‪) T d‬ع ‪ZM‬ن ا‪#‬ر‪ 3‬‬
‫‪)8, d yM‬ع( ن ‪ jM‬و ‪Z 8:‬ن ارل ))ع( )ى "‪)9‬ن و ‪,‬ن ‪o9‬ن و‬

‫‪60‬‬
‫آ "‪)9‬ن آ در ‪Z‬ت ‪ V8M‬از ا‪ 3# ): 6‬ا‪d‬؟! از ‪ T%Z‬آ @زم ا‪ d‬را ‪c%‬د
‪6‬‬
‫‪/ SY‬دا‪" %‬ه&‪ "3‬ا‪#‬ر‪ 3‬ه ‪ yM 6‬دا‪ ،#
#‬ا‪&: q 6‬آ و دده‪ %‬ا‪%) % ،d‬‬
‫‪:‬ر* ‪o9‬ن از ‪ 8,‬ا را در ا ‪:‬ن ‪ T‬ى ‪: ،‬در ‪Z ):,‬ن ا‪T%‬م ‪o9‬ن و *‪ dOG‬‬
‫‪, 8,‬ى‪ # ،88‬در ا‪*
%‬ب را‪ 3‬و روش ‪:‬ن *
ر‪ 8, ،‬ه اه ى و )ى ا ىو‬
‫و را‪ 3‬ر"
‪) 6‬ى ا را ى'‪ c‬و را‪)9" 3‬ن را ا
ر ى و ‪)# d#)%‬م او ‪u
8‬‬
‫ى)؟!‬
‫‪20‬ـ ى‪n‬ن آ‪ H‬وردرت ‪8‬ى)ا) آ‪ H‬و‬ ‫‪ُ ُ[َ W‬م َأدَْ‪ِ8 N‬‬ ‫‪َ ُ َْ1َ$ W‬أ‪َ .‬‬
‫ن َر‪َ .‬‬‫ِإ ‪.‬‬
‫وهى'‪ H‬ا)‪= ،‬د‪ H W$‬دو م ﺵ‪،‬‬ ‫} اْ‪َ 6ِ ْ.‬وِ‪َ Hُ َْt‬وﺙُُ‪َ Hُ َc‬و‪-َh‬ﺉَِ\ٌ‬ ‫ﺙُُ‪ِ َc‬‬
‫‪ vt $‬ن ‪ $‬ﺙ ا ‪8‬ى‪ )$=I‬و‬ ‫‪ W‬وَا‪ُ )G َ[ُ$ Hُ .‬ر اْ‪6َ ْ.‬‬‫ ‪َ َ1َ8‬‬ ‫ ا‪َ $ِJ.‬‬‫‪َ G8‬‬
‫ﺥ)او)‪ ،‬ﺵ و روز را ا)از ى ‪8‬ى'‪،)E‬‬ ‫ب‬‫وَا‪َ َ<.E‬ر ‪َ َ َِ+‬أ‪َ َ*َ& ُ ُtْkُ .‬‬
‫دا*‪ H‬ا‪ a‬آ‪ H‬ه= ى*ا) ا ا‪Hh‬‬ ‫‬‫‪َ ْ َ& ُْ'ََْ+‬ءُواْ ‪َ ِ8 َ .ََ َ8‬‬
‫آ‪ w ،)E‬ﺵ را ‪ w ،):I‬اآ‪E‬ن ن‬ ‫ن ‪ُْ'Eِ8‬‬ ‫ن ‪ َ َِ+‬أَن ََ'ُ ُ‬ ‫اْ[ُْ ِ‬
‫‪)[8‬ارى از ن را ‪4‬وت آ‪ )E‬آ‪ H‬اى ن‬ ‫ن &ِ}‬ ‫ن ‪َ ُِ ْZَ$‬‬ ‫‪ Nَ|ْ.8‬وَﺥَُو َ‬
‫‪ 8‬ا‪ ،a‬دا*‪ H‬ا‪ a‬آ‪ H‬ﺥ‪ N‬از ﺵ‬ ‫ن ‪ 6ِ ْZَ& ِ8‬ا‪Hِ .‬‬ ‫ض ‪َ ُ~َ*ْCَ$‬‬ ‫ا َ;رْ ِ‬
‫* ً ر ﺥاه) ﺵ)‪ ،‬د‪n$‬ان در *‪F‬ى‬ ‫ن &ِ} َ‪ 6ِ ِC‬ا‪Hِ .‬‬ ‫ن ‪َ َُِ[ُ$‬‬ ‫وَﺥَُو َ‬
‫&‪ 6Z‬ا<‪" N‬و آ روزى" ‪ H‬ﺥاه‪)E‬‬ ‫&َ ْ َءُواْ ‪َ Hُ ْEِ8 َ .ََ َ8‬وَأ ُِاْ‬
‫ر&‪ ،a‬و د‪n$‬ان در را ﺥ)ا ﺥاه‪،)nE )E‬‬ ‫‪َ 4‬ة وَُاْ ا ‪=.‬آَ َة َوَأ ْ ِ|ُُا‬ ‫ا‪َ .t‬‬
‫‪)[8 w‬ار ‪ 8‬و ‪ s‬را ‪4‬وت آ‪ ،)E‬و‬ ‫ا‪َ ًEََ ً |َْ Hَ .‬و‪ُ8)G َ[ُ َ8‬اْ‬
‫ز دار‪ ،)$‬و زآت را ادا آ‪ )E‬و ‪ H‬ﺥ)ا‬ ‫;َُِ'ُْ ‪ ْG8‬ﺥَْ ٍ َ‪ُ)ِF‬و ُ ‪ )َ Eِ+‬ا‪Hِ .‬‬
‫ ض ده) ض ‪ ،HE‬و ه آر ﺥى آ‪H‬‬ ‫هُ َ ﺥًَْا َوَأ‪َ َ َْ+‬أًْا‬
‫اى ﺥد از ‪8 s‬ى*) و ا =د ﺥ)ا‬ ‫وَاْ*َ~ُِْواْ‬
‫* ً ‪8‬ى)‪ *< ،‬ا‪ a‬و ‪ H$8‬داش‬ ‫ن ا‪َُ5 Hَ .‬رٌ ‪.‬رٌِ *‬ ‫ا‪ِ Hَ .‬إ ‪.‬‬
‫=ر*‪ ،‬و از ﺥ)ا ‪8‬زش ‪ )CK‬آ‪H‬‬
‫ى‪n‬ن ﺥ)ا ‪=8‬رر ‪<8‬ن ا‪.a‬‬
‫‪20‬ـ ا‪ ،Z 6‬آ ‪ 6Z‬و )@‪ Z 6: %‬ا‪) 6‬ر‪ 3‬ا‪ 4

% 5 ،d‬را ز‪ )/‬ى ‪:‬‬
‫ا‪Y j* :wG‬ا‪ %/‬ا‪ : F ،d‬از *‪ j‬اول ‪%‬زل ‪ ،3#‬در *‪ F8M j‬د
)ر ‪M‬م ‪ VG‬داد‪3‬‬
‫‪ ،3#‬و ا‪ ): j* 6‬ىه آ ‪Z‬رى ‪ #‬ا‪ 6‬د
)ر ‪ V 9‬آد‪/ ،‬ه ‪c%‬د‪ q‬دو‪ Q# F‬را و‬
‫‪/‬ه ‪ Q# wo%‬و ‪/‬ه ‪) q‬م ‪ Q#‬را ار )د‪ 3‬ا‪ 4: % .‬از ا‪ 6‬ره'&ر *) ه)ا‪ d‬آ ا‪6‬‬
‫‪ Z‬ت ه از *‪ j‬اول ‪%‬زل ‪/‬د‪) F ،3‬ل ‪ Z‬و ا‪)F‬ب اد ‪Y‬ا‪ %/‬اى در هدو ر ر"
‬
‫‪%‬ن ىه آ زن ‪c%‬ول ‪O
4%Z‬وت ا‪Z ،d‬ت آ)‪ j* 3:‬اول )ر‪ 3‬هى دوران ا
ا ‬
‫‪8#‬ه‪ d‬دارد و )ل ‪Z Z‬ى )ر‪ 3‬هى ‪.%‬‬
‫ب ـ د
)ر در ‪Z‬ت ا
اﺉ )ر‪ 3‬را اﺹ‪R‬ب ‪)8,‬ص(
)‪) Y‬د ‪ c%‬دا‪
%‬ا‪ ،%‬از ا‪ 6‬رو‬

‫‪61‬‬
‫ه ء ‪#‬ن ‪)8,‬ص( را در ‪c Q#‬ى‪ 4‬ه اه آد‪ 3‬ا‪ %‬و ا‪) % V 9 d 6‬د‪ 3‬ا‪.%‬‬
‫ج‪ :‬از ا‪OG‬ظ ""
ب ‪ # : F9‬را *" "‪ 3 4‬ى)د آ د
)ر ‪M‬م ‪cG VG‬و و و‪) )Y‬د و‬
‫‪ V#‬ه *‪ Q‬ا ن ‪ZM‬ن‪ ،‬آ اآ)ن ‪ OO*:‬در ‪Z‬ن ‪ 3Z V‬و ‪%Z‬ا ا‪%‬از‪! 3‬ور و )ر ‪,‬ﺉ‪6‬‬
‫‪Z‬ورد‪.3‬‬
‫د‪ 5 :‬د‪ VG‬را اى ا‪ ): wO*: 6‬ىه‪:‬‬
‫‪ :q‬دا د‪)9‬ت ‪
/‬ش "
‪ , ،‬و ‪)Y‬ان و ‪ G‬و ر را "ا‪ ،
"/‬و‪)Y‬د ‪ O‬و ران‬
‫ا‪T‬ب ى آ در ا‪ I 6‬ه از ‪RG‬ظ !ار و ه از ‪RG‬ظ ‪ wO*: I‬ﺹ)رت ‪/‬د‪.‬‬
‫دو‪ :‬و‪ S‬آ)‪ # %‬در ‪ V‬دوران ‪)oR‬ر ‪ d%‬آ ‪ %‬ى
)ا‪Z
%‬زادا‪O %‬آ‪ ،‬‬
‫‪T:‬رت (داز و در ‪)T
Y‬ى رزق و روزى ‪uI‬ل از ز ز ‪O‬آ‪ .‬اآ)ن ‪ 39‬اى‬
‫ ‪) O‬اه ر"‪ ،d‬در ا‪u wO*: 6‬ت ‪%Z‬ن ‪ c%‬ا‪9‬ت ‪.3#‬‬
‫‪I :‬ل ‪ Y‬ه وادار ى)‪ 39 ،‬اى از ‪ #‬در را‪ 3‬ا ' )اه ر"‪, ،d‬ى ‬
‫‪M‬م ‪' VG‬داران ‪#‬ق ى'&رد‪ .‬اى ا‪9‬ت ‪%Z‬ن ا‪.3Z V wO*: 6‬‬
‫هـ‪ :‬ا‪#‬ر‪/ 3‬و‪ V:! 3‬و ‪)T'Y‬ن را‪ 3‬ا ﺹ‪% ًR‬ن ىه آ ا‪) j* 6‬ر‪ 3‬در ‬
‫‪%‬زل ‪ R ،3#‬در ر‪
M" 3‬ل " ‪ V8‬ا" از ‪)o‬ﺹت )ر‪ 3‬هى ‪ %‬ا‪ ،d‬از "‪)R‬اى آ‪u‬م "‪3 4‬‬
‫ى)د آ ا‪ Z 6‬از اذن ‪
M‬ل و ‪ V8M‬از ‪#‬وع ‪
M F 9‬ل و ‪vZ‬ز ‪% Y‬زل ‪/‬د‪.3‬‬
‫ ‪ Y):‬ا‪ 6‬ذ !ار ‪c*8#‬ى هى ‪:‬ن را وف و ‪#‬ا ‪ #‬و ا‪*
%‬ب ‪&/ #‬ا‪: ،
#‬‬
‫‪ T%Z‬آ اى ‪:‬ن !ور و )ر ‪ #‬و ‪# #‬ق ‪&'%‬رد‪ZM ،‬ن را ‪u:‬وت آ‪.‬‬
‫و‪ :‬در آر ‪u:‬وت ‪ % ،%8#‬زهى ‪%: %'T,‬ا ‪ ,‬دار‪ ،‬زآت ل ‪%:‬ا ‪:‬د آ‪ ،‬و ‪u9‬و‪ 3‬‬
‫زآت از دارا ‪:‬ن در را‪ 3‬ا ا‪O%‬ق ‪ %‬ﺉ‪ ،‬ا‪ 6‬ا‪O%‬ق را ا‪# /‬ﺉ‪ 8‬اى از ر‪) ،‬د ‪ %‬و )د ‪v‬‬
‫‪)GZ‬د‪% 3‬زد‪ ،‬او‪)5 %‬ن ‪M‬ض ذ )د ى'د‪ ،‬و ‪ 65 ً
I‬ا ‪%Z‬ا ى'دا‪ %‬و ه ‬
‫را ‪c%‬د ا ‪)OR‬ظ و ‪)o‬ن ى‪.‬‬
‫ز‪c% g%Z :‬د ا "
د‪ 3‬ا و وى ‪M‬ض ‪ I‬داد‪ 3‬ا و ا‪O%‬ق در را‪ 3‬او ‪c%‬د وى)ج( ‪4'%‬ا‪
#‬‬
‫ا‪
4 ،‬و ‪,‬ار ‪ :‬ا‪ d‬و ا‪c Y‬رگ‪.‬‬
‫ح‪ :‬و ه )ار‪ 3‬از ا ‪Z‬زش *)اه‪ ،‬در ه ‪ /
GI‬ن ‪ %‬آ آ ل ‪)Fk‬ب ر‪ 3‬ا و ‬
‫در‪Y‬ت ‪) F‬ى د‪
" d‬ا‪8 .‬دا ا‪ / 6‬ن ‪)# 9‬د آ در ‪I‬آ‪: d‬ن )ى ا و در‬
‫‪u:‬ش ‪:‬ن اى ار‪!:‬ى ه‪)
5‬ى‪ ،‬در ‪ k!%‬اى ‪ wM):‬آ و از ‪ )FY‬ر"
‪ 6‬ز ا
‪ ،% ،‬در‬
‫ه ‪
GI‬ا‪I‬س ‪)oM‬ر و آ)‪:‬هى ‪ ،‬ه ‪ URG‬اى آ ‪( #‬ى ى)د‪ ،‬ه‪%Z 5‬ا در ‪89‬دت و‬
‫‪ /‬ا و ‪
I‬در ‪4Y‬د (ى آد‪ 3‬ا‪, ،‬ار‪:‬ن ا‪ # 6‬آ ى
)ا‪
%‬از ا‪URG 6‬ت ا
‪O‬د‪3‬‬
‫
آ‪" ،‬ﺹ‪F‬ء
ى را )ى ا ‪ %‬ﺉ و ‪ F,‬هى
ى را @ رو‪ ،‬ا‪ 6‬ا‪I‬س ‪ #‬را‬

62
d: ‫ )دزى و‬،‫!ء )ى‬:‫م ار‬c9 ‫ آ‬d‫ن ا‬Z %% # ‫زش )اه‬Z ،% ‫زش ى‬Z QF
‫ن‬4 3%‫ز‬Z # ‫ر‬/‫ورد‬, ‫زش *)اه آ‬Z .d‫ ا‬3%‫ ز‬# ‫ در‬Mu‫ و ا‬I‫
رو‬5‫ه‬
‫زش‬Z 3 ‫ل‬I V# ‫ن )د را‬, d I‫ ر‬F ،‫زد‬Z ‫ه را‬:)‫)ر و آ‬oM ‫ و‬3/ 4: % ،d‫ا‬
.‫ ىزد‬3‫)ا‬
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‫ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ "ﺍﻝﺠﻥ‪ :‬ﺠﻥ" ﺍﺴﺕ‪ ،‬ﺸﺎﻤل ‪ 28‬ﺁﻴﻪ ﻭ ﺍﺯ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﻜﻰ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺁﻴﺎﺕ ﺍﺒﺘﺩﺍﺌﻰ ﺴﻭﺭﻩ ﺒﺤﺙ ﻫﺎﻴﻰ‬
‫ﺩﺭ ﺒﺎﺭﻩ ﺠﻥ ﻭ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻥ ﻴﻙ ﮔﺭﻭﻩ ﺁﻨﻬﺎ ﺒﻪ ﻗﺭﺁﻥ‪ ،‬ﺼﻭﺭﺕ ﮔﺭﻓﺘﻪ ﻭ ﻨﺸﺎﻥ ﻤﻰ ﺩﻫﺩ ﻜﻪ ﺁﻨﻬﺎ ﻗﺭﺁﻥ ﺭﺍ ﺒﺎ ﺤﻴﺭﺕ ﻭ‬
‫ﺘﻌﺠﺏ ﺸﻨﻴﺩﻨﺩ ﻭ ﮔﻔﺘﻨﺩ‪ :‬ﺍﻴﻥ ﻜﺘﺎﺏ ﺒﺴﻭﻯ ﺭﺸﺩ ﻭﻜﻤﺎل ﺭﻫﻨﻤﺎﻴﻰ ﻤىﻜﻨﺩ‪ ،‬ﺩﺭ ﺁﻴﺎﺕ ﺍﻴﻥ ﻜﺘﺎﺏ ﻫﺎﺩﻯ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭﻤﺎﻨﺭﺍ‬
‫ﺸﻨﺎﺨﺘﻴﻡ‪ ،‬ﺍﻭ ﺒﺭﺘﺭ ﺍﺯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺸﺭﻴﻜﻰ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻫﺭﮔﺯ ﻜﺴﻰ ﺭﺍ ﺸﺭﻴﻙ ﭙﺭﻭﺭﺩﮔﺎﺭﻤﺎﻥ ﻨﻤىﮕﻴﺭﻴﻡ‪ ،‬ﺍﻭ ﺒﺭﺘﺭ‬
‫ﺍﺯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﻫﻤﺴﺭﻯ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﻭ ﻴﺎ ﭙﺴﺭﻯ‪ ،‬ﺍﻴﻨﻬﺎ ﺤﺭﻑ ﻫﺎﻯ ﺒﻴﻬﻭﺩﻩ ﻴﻰ ﺍﺴﺕ ﻜﻪ ﺴﻔﻬﺎﺀ ﻭ ﺒﻰ ﺨﺭﺩﺍﻥ ﻤﺎ‬
‫ﻤىﮕﻔﺘﻨﺩ‪ ،‬ﻤﺎ ﺩﺭ ﮔﺫﺸﺘﻪ ﭽﻨﺎﻥ ﺒﻭﺩﻴﻡ ﻜﻪ ﮔﻤﺎﻥ ﻨﻤىﻜﺭﺩﻴﻡ‪ ،‬ﺍﻨﺴﺎﻥ ﻴﺎ ﺠﻥ ﺤﺭﻑ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻨﻰ ﺒﻪ ﺨﺩﺍ ﻨﺴﺒﺕ ﺩﻫﺩ‪،‬‬
‫ﺤﺎﻻ ﺒﺎﺸﻨﻴﺩﻥ ﺁﻴﺎﺕ ﻗﺭﺁﻥ ﺩﺭﻙ ﻜﺭﺩﻴﻡ ﻜﻪ ﺤﺭﻑ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻥ ﻭ ﻜﺎﺫﺒﺎﻨﻪ ﺯﻴﺎﺩﻯ ﺩﺭ ﺒﺎﺭﻩ ﺨﺩﺍ ﮔﻔﺘﻪ ﺸﺩﻩ‪ ،‬ﺤﺎل ﺩﺭﻙ‬
‫ﻜﺭﺩﻴﻡ ﻜﻪ ﺩﺭﮔﺫﺸﺘﻪ ﺒﺭﺨﻰ ﺍﺯ ﺍﻨﺴﺎﻨﻬﺎ ﺒﻪ ﻋﺩﻩ ﺍﻯ ﺍﺯ ﺠﻥ ﻫﺎ ﭙﻨﺎﻩ ﻤىﺒﺭﺩﻨﺩ ﻭ ﺍﻴﻥ ﻜﺎﺭ ﻤﺎﻴﻪ ﻏﺭﻭﺭ ﻭ ﺘﻜﺒﺭ ﺩﺭ ﺠﻥ ﻫﺎ‬
‫ﻤﻰ ﺸﺩ ﻭ ﺒﻪ ﻁﻐﻴﺎﻥ ﺁﻨﺎﻥ ﻤىﺎﻓﺯﻭﺩ‪ ،‬ﻭ ﺍﻨﺴﺎﻥ ﻫﺎ ﺒﺎ ﭙﻨﺎﻩ ﺒﺭﺩﻥ ﺒﻪ ﺠﻥ ﻫﺎ ﺒﻪ ﻁﻐﻴﺎﻥ ﻭ ﮔﻤﺭﺍﻫﻰ ﺒﻴﺸﺘﺭﻯ ﻜﺸﺎﻨﺩﻩ‬
‫ﻤىﺸﺩﻨﺩ‪ .‬ﺤﺎل ﻓﻬﻤﻴﺩﻴﻡ ﻜﻪ ﻤﻴﺎﻥ ﺍﻨﺴﺎﻥ ﻫﺎ ﻨﻴﺯ ﻋﺩﻩ ﺍﻯ ﭽﻭﻥ ﺠﻥ ﻫﺎ ﺒﻪ ﺍﻴﻥ ﮔﻤﺎﻥ ﺭﻓﺘﻪ ﺍﻨﺩ ﻜﻪ ﺨﺩﺍ ﺍﺤﺩﻯ ﺭﺍ‬
‫ﺒﺭﻨﻤىﺎﻨﮕﻴﺯﺩ ﻭ ﺯﻨﺩﮔﻰ ﺒﻌﺩ ﺍﺯ ﻤﺭﮒ ﺤﻘﻴﻘﺘﻰ ﻨﺩﺍﺭﺩ‪ ،‬ﺍﻜﻨﻭﻥ ﺩﺍﻨﺴﺘﻴﻡ ﻜﻪ ﻤﺎ ﺠﻥ ﻫﺎ ﺍﺯ ﻜﻨﺎﺭ ﺁﺴﻤﺎﻥ ﺭﺩ ﺸﺩﻩ ﺍﻴﻡ ﻭ‬
‫ﺁﻨﺭﺍ ﭙﺭ ﺍﺯ ﻤﺤﺎﻓﻅﺎﻥ ﺸﺩﻴﺩ ﻭ ﺸﻬﺎﺏ ﻫﺎ ﻴﺎﻓﺘﻪ ﺍﻴﻡ ﻭ ﺍﻴﻨﻜﻪ ﻤﺎ ﺩﺭ ﺠﺎﻴﮕﺎﻩ ﻫﺎﻯ ﺨﺎﺼﻰ ﺤﻭل ﺁﺴﻤﺎﻥ ﺒﺭﺍﻯ ﺍﺴﺘﺭﺍﻕ‬
‫ﺴﻤﻊ ﻤﻰ ﻨﺸﺴﺘﻴﻡ‪ ،‬ﭙﺱ ﻫﺭﻜﻰ ﺍﻤﺭﻭﺯ ﮔﻭﺵ ﻓﺭﺍﺩﻫﺩ‪ ،‬ﺸﻬﺎﺒﻰ ﺭﺍ ﺩﺭﻜﻤﻴﻥ ﺨﻭﺩ ﻤﻰ ﻴﺎﺒﺩ‪.‬‬
‫ﻭ ﺍﻴﻨﻜﻪ ﻤﺎ ﺍﻜﻨﻭﻥ ﻨﻤﻰ ﺩﺍﻨﻴﻡ ﻜﻪ ﺒﺭﺍﻯ ﺍﻫل ﺯﻤﻴﻥ ﺸﺭﻯ ﺍﺭﺍﺩﻩ ﺸﺩﻩ ﻭ ﻴﺎ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺭﺸﺩ ﻭ ﻫﺩﺍﻴﺕ‬
‫ﺸﺎﻨﺭﺍ ﺍﺭﺍﺩﻩ ﻜﺭﺩﻩ ﺍﺴﺕ ﻭ ﺍﻴﻨﻜﻪ ﺒﺭﺨﻰ ﺍﺯ ﻤﺎ ﺼﺎﻝﺢ ﺍﻨﺩ ﻭ ﺒﺭﺨﻰ ﻏﻴﺭ ﺍﺯ ﺍﻴﻥ‪ ،‬ﻭ ﻤﺎ ﺩﺭ ﻭﺍﻗﻊ ﮔﺭﻭﻩ ﻫﺎﻴﻰ ﺩﺍﺭﺍﻯ‬
‫ﻤﺴﻠﻙ ﻫﺎ ﻭ ﺭﻭﺵ ﻫﺎﻯ ﻤﺘﻔﺭﻗﻰ ﺒﻭﺩﻴﻡ ‪ .‬ﻭ ﺍﻴﻨﻜﻪ ﻤﺎ ﺒﺎﻭﺭ ﻜﺭﺩﻴﻡ ﻜﻪ ﻨﻪ ﺩﺭ ﺯﻤﻴﻥ ﻤىﺘﻭﺍﻨﻴﻡ ﺨﺩﺍ ﺭﺍ )ﺍﺯ ﻤﺅﺍﺨﺫﻩ ﻤﺎﻥ(‬
‫ﻨﺎﺘﻭﺍﻥ ﻜﻨﻴﻡ ﻭ ﻨﻪ ﺒﺎ ﻓﺭﺍﺭ ﻤىﺘﻭﺍﻨﻴﻡ ﻋﺎﺠﺯﺵ ﻜﻨﻴﻡ‪ .‬ﻭ ﺍﻴﻨﻜﻪ ﻤﺎ ﺒﺎ ﺸﻨﻴﺩﻥ ﺍﻴﻥ ﻜﺘﺎﺏ ﺴﺭﺍﺴﺭ ﻫﺩﺍﻴﺕ‪ ،‬ﺒﻪ ﺁﻥ ﺍﻴﻤﺎﻥ‬
‫ﺁﻭﺭﺩﻴﻡ‪ ،‬ﻭ ﻫﺭﻜﻰ ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﻴﻤﺎﻥ ﺁﺭﺩ‪ ،‬ﻨﻪ ﺍﺯ ﺯﻴﺎﻥ ﻭ ﺨﺴﺭﺍﻥ ﺒﻴﻤﻰ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﻭ ﻨﻪ ﺍﺯ ﻅﻠﻡ ﻭ ﺴﺘﻤﻰ‪ ،‬ﻭ‬
‫ﺍﻴﻨﻜﻪ ﮔﺭﻭﻫﻰ ﺩﺭ ﻤﻴﺎﻥ ﻤﺎ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﻤﻨﻘﺎﺩ ﺒﺎﺸﻨﺩ ﻭ ﺒﺭﺨﻰ ﺴﺘﻤﮕﺭ‪ ،‬ﻭ ﻫﺭﻜﻰ ﺍﺴﻼﻡ ﺁﺭﺩ ﺭﺍﻩ ﺭﺸﺩ ﻭﻫﺩﺍﻴﺕ ﺭﺍ‬
‫ﺒﺭﮔﺯﻴﺩﻩ ﺍﺴﺕ‪ .‬ﻭ ﺍﻤﺎ ﺁﻨﺎﻨﻜﻪ ﺴﺘﻤﮕﺭ ﺍﻨﺩ ﺁﺘﺸﮕﻴﺭ ﺩﻭﺯﺥ ﺒﺎﺸﻨﺩ‪ ،‬ﻭ ﺍﻴﻨﻜﻪ ﺍﮔﺭ ﺒﺭ ﺍﻴﻥ ﺭﺍﻩ ﺭﺍﺴﺕ ﺍﺴﺘﻘﺎﻤﺕ ﻭﺭﺯﻨﺩ ﺁﻨﻬﺎ‬
‫ﺭﺍ ﺒﺎ ﺁﺏ ﻓﺭﺍﻭﺍﻨﻰ ﺴﻴﺭﺍﺏ ﻤىﻜﻨﻴﻡ‪ ،‬ﺘﺎ ﺩﺭ ﺍﻴﻥ "ﻨﻌﻤﺕ" ﺁﻨﺎﻨﺭﺍ ﺒﻴﺎﺯﻤﺎﺌﻴﻡ ﻭ ﻫﺭﻜﻰ ﺍﺯ ﺫﻜﺭ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﻋﺭﺍﺽ‬
‫ﻭﺭﺯﺩ ﺒﺎ ﻋﺫﺍﺏ ﻓﺯﺍﻴﻨﺩﻩ ﺍﻯ ﮔﺭﻓﺘﺎﺭﺵ ﻜﻨﻴﻡ‪ .‬ﻭ ﺍﻴﻨﻜﻪ ﻋﺒﺎﺩﺘﮕﺎﻫﻬﺎ ﺍﺯ ﺁﻥ ﺨﺩﺍ ﺍﻨﺩ ﻭ ﺒﺎ ﺨﺩﺍ ﻫﻴﭽﻜﺴﻰ ﺭﺍ ﭙﺭﺴﺘﺵ ﻤﻜﻨﻴﺩ‬
‫ﻭ ﺒﻪ ﻜﻤﻙ ﻤﻁﻠﺒﻴﺩ‪ ،‬ﻭ ﺍﻴﻨﻜﻪ ﻫﺭﮔﺎﻩ ﺒﻨﺩﻩ ﺨﺩﺍ ﺒﺭ ﺨﺎﺴﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﻤىﺨﻭﺍﻨﺩ‪ ،‬ﭽﻨﺎﻥ ﺒﻭﺩﻨﺩ ﻜﻪ ﺒﺭ ﺍﻭ ﻓﺭﻭﻤىﺭﻴﺨﺘﻨﺩ ﻭ ﺍﻭ‬
‫ﺭﺍ ﺩﺭ ﻤﺤﺎﺼﺭﻩ ﺨﻭﺩ ﻤىﮕﺭﻓﺘﻨﺩ‪.‬‬
‫ﺍﻴﻥ ﻫﺎ ﺍﻨﺘﺒﺎﻫﺎﺕ ﮔﺭﻭﻩ ﺠﻥ ﺒﻭﺩ ﻜﻪ ﺍﺯ ﺍﺴﺘﻤﺎﻉ ﺁﻴﺎﺕ ﻗﺭﺁﻥ ﺒﺭﺩﺍﺸﺘﻨﺩ ﻭ ﺒﺴﻭﻯ ﻗﻭﻡ ﺒﺭﮔﺸﺘﻨﺩ ﻭ ﺤﻜﺎﻴﺕ ﻜﺭﺩﻨﺩ‪.‬‬

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‫ﺒﺎ ﺍﻨﺩﻜﻰ ﺩﻗﺕ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﻜﻠﻤﺎﺕ ﻤﻭﺠﺯ ﻭ ﻤﺨﺘﺼﺭ ﻫﻤﻪﺀ ﻤﻁﺎﻝﺏ ﺍﺴﺎﺴﻰ ﻗﺭﺁﻥ ﮔﻨﺠﺎﻨﻴﺩﻩ ﺸﺩﻩ‪ ،‬ﺍﺯ ﺍﻅﻬﺎﺭﺍﺕ‬
‫ﻼ ﻫﻭﻴﺩﺍﺴﺕ ﻜﻪ ﺁﻨﻬﺎ ﻗﺴﻤﺕ ﺯﻴﺎﺩ ﻗﺭﺁﻥ ﻭ ﻴﺎ ﺴﻭﺭﻩ ﺍﻯ ﺭﺍ ﺸﻨﻴﺩﻩ ﺍﻨﺩ ﻜﻪ ﻤﻁﺎﻝﺏ ﺍﺴﺎﺴﻰ‬
‫ﺍﻴﻥ ﮔﺭﻭﻩ ﺒﻪ ﻗﻭﻡ ﺸﺎﻥ ﻜﺎﻤ ﹰ‬
‫ﻗﺭﺁﻥ ﺩﺭ ﺁﻥ ﺒﻴﺎﻥ ﺸﺩﻩ‪ ،‬ﻭ ﺁﻨﺭﺍ ﺒﺎ ﺍﻴﻥ ﻜﻠﻤﺎﺕ ﻤﻭﺠﺯ ﻭ ﻤﺨﺘﺼﺭ ﻭ ﺠﺎﻤﻊ ﺒﻪ ﻗﻭﻡ ﺨﻭﺩ ﺘﺸﺭﻴﺢ ﻜﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﻤﻁﺎﻝﺒﻴﻜﻪ ﺩﺭ ﺒﺨﺵ ﺍﻭل ﺍﻴﻥ ﺴﻭﺭﻩ ﺍﺯ ﺁﻴﻪ )‪ (1‬ﺘﺎ )‪ (9‬ﻭ ﻁﻰ ﺍﻅﻬﺎﺭﺍﺕ ﮔﺭﻭﻫﻰ ﺍﺯ ﺠﻥ ﺒﻪ ﻗﻭﻤﺵ ﺒﻴﺎﻥ ﺸﺩﻩ ﺩﺭ‬
‫ﺒﺨﺵ ﺩﻭﻡ ﺍﺯ ﺁﻴﻪ ‪ 20‬ﺘﺎ ﭙﺎﻴﺎﻥ ﺴﻭﺭﻩ ﻀﻤﻥ ﺩﺴﺘﻭﺭﺍﺘﻰ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﭙﻴﺎﻡ ﻫﺎﺌﻴﻜﻪ ﺒﺎﻴﺩ ﺒﻪ ﻤﺨﺎﻁﺒﻴﻥ ﻗﺭﺁﻥ ﺍﺒﻼﻍ‬
‫ﻜﻨﺩ‪ ،‬ﺘﻭﻀﻴﺢ ﺸﺩﻩ ﺍﺴﺕ‪ .‬ﺒﻪ ﺍﻴﻥ ﺘﺭﺘﻴﺏ ﺒﻪ ﻗﺭﻴﺵ ﺘﻔﻬﻴﻡ ﻤىﺸﻭﺩ ﻜﻪ ﺒﺭﺨﻭﺭﺩ ﺸﻤﺎ ﺒﺎ ﻗﺭﺁﻥ ﻭ ﻤﻌﺎﻤﻠﻪ ﺘﺎﻥ ﺒﺎ ﺤﺎﻤل ﺍﻴﻥ‬
‫ﻜﺘﺎﺏ ﺍﻝﻬﻰ ﻭ ﺩﻋﻭﺘﮕﺭ ﺒﺴﻭﻯ ﺁﻥ ﭽﻪ ﺘﻌﺠﺏ ﺁﻭﺭ ﺍﺴﺕ؟! ﮔﺭﻭﻫﻰ ﺍﺯ ﺠﻥ‪ ،‬ﮔﺭﻭﻩ ﻤﺎﺩﻭﻥ ﺍﻨﺴﺎﻥ‪ ،‬ﻜﻪ ﺸﺭﻴﺭ ﺘﺭﻴﻥ‬
‫ﻤﺨﻠﻭﻕ ﺨﺩﺍ ﻤﻴﺎﻥ ﺁﻨﻬﺎ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ‪ ،‬ﺸﻴﻁﺎﻥ ﻭ ﺍﺒﻠﻴﺱ ﺍﺯ ﻤﻴﺎﻥ ﺁﻨﺎﻥ ﺴﺭ ﺒﺭﺍﻓﺭﺍﺸﺘﻪ‪ ،‬ﺒﺎ ﺍﺴﺘﻤﺎﻉ ﭽﻨﺩ ﺁﻴﻪ ﻗﺭﺁﻥ ﺍﻴﻤﺎﻥ‬
‫ﻤىﺂﻭﺭﻨﺩ‪ ،‬ﺁﻨﺭﺍ ﻤﺎﻴﻪ ﺭﺸﺩ ﻭ ﻫﺩﺍﻴﺕ ﻤىﺨﻭﺍﻨﻨﺩ‪ ،‬ﺩﺭ ﺭﻭﺸﻨﺎﻴىﺂﻴﺎﺕ ﺁﻥ ﺒﻪ ﺤﻘﻴﻘﺕ ﺘﻭﺤﻴﺩ ﻭ ﻴﻜﺘﺎ ﭙﺭﺴﺘﻰ ﭙﻰ ﻤىﺒﺭﻨﺩ‪،‬‬
‫ﺍﺯ ﺸﺭﻙ ﻭ ﺩﻭﮔﺎﻨﻪ ﭙﺭﺴﺘﻰ ﺍﻅﻬﺎﺭ ﺒﺭﺍﺌﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﺼﺎﻝﺢ ﻭﻁﺎﻝﺢ ﺭﺍ ﻤىﺸﻨﺎﺴﻨﺩ‪ ،‬ﻤﺴﻠﻡ ﻭ ﺴﺘﻤﮕﺭ ﺭﺍ ﺸﻨﺎﺴﺎﺌﻰ‬
‫ﻤىﻜﻨﻨﺩ‪ ،‬ﺒﻪ ﺩﺭﻭﻍ ﺒﺎﻓﻰ ﻫﺎﺌىﻜﻪ ﺠﻥ ﻭ ﺍﻨﺱ ﺩﺭ ﻤﻭﺭﺩ ﺨﺩﺍ ﻭ ﻤﻌﺎﺩ ﺩﺍﺸﺘﻨﺩ ﭙﻰ ﻤىﺒﺭﻨﺩ‪ ،‬ﻭ ﻤﺘﻭﺠﻪ ﻤىﺸﻭﻨﺩ ﻜﻪ ﺘﻨﻬﺎ‬
‫ﺨﺩﺍ ﺴﺯﺍﻭﺭﺍ ﭙﺭﺴﺘﺵ ﺍﺴﺕ‪ ،‬ﻫﺭ ﻋﺒﺎﺩﺘﮕﺎﻫﻰ ﺴﺯﺍﻭﺍﺭ ﺍﻭﺴﺕ ﻭ ﻨﺒﺎﻴﺩ ﺍﺤﺩﻯ ﺭﺍ ﺩﺭ ﻜﻨﺎﺭ ﺨﺩﺍ ﭙﺭﺴﺘﺵ ﻜﺭﺩ ﻭ ﺒﺭﺍﻯ‬
‫ﺭﻓﻊ ﻤﺸﻜﻼﺕ ﻭ ﺒﺭﺁﻭﺭﺩﻩ ﺸﺩﻥ ﺤﺎﺠﺎﺕ ﺒﻪ ﺩﺭﮔﺎﻩ ﺩﻴﮕﺭﻯ ﺭﻓﺕ ﻭ ﺍﺯ ﺁﻥ ﺍﺴﺘﻤﺩﺍﺩ ﺠﺴﺕ‪ .‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺸﻤﺎ ﺒﻪ‬
‫ﭙﻴﺎﻤﺒﺭﻯ ﻜﻪ ﺍﺯ ﻤﻴﺎﻥ ﺨﻭﺩ ﺘﺎﻥ ﺒﺭ ﺍﻨﮕﻴﺨﺘﻪ ﺸﺩﻩ ﻭ ﺍﻴﻥ ﻗﺭﺁﻥ ﺭﺍ ﻜﻪ ﺒﻪ ﺯﺒﺎﻥ ﺸﻤﺎ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﺸﻤﺎ ﻤىﮕﺫﺍﺭﺩ‬
‫ﻭ ﻁﻰ ﺍﻴﻥ ﺴﺎﻝﻬﺎﻯ ﻤﺘﻤﺎﺩﻯ ﺸﻤﺎ ﺭﺍ ﺒﺴﻭﻯ ﺁﻥ ﻓﺭﺍﻤىﺨﻭﺍﻨﺩ‪ ،‬ﻭﻝﻰ ﺸﻤﺎ ﺍﻴﻤﺎﻥ ﻨﻤىﺂﺭﻴﺩ ﻭ ﺁﻨﺭﺍ ﺍﺭﺝ ﻨﻤىﮕﺫﺍﺭﻴﺩ ﻭ‬
‫ﺭﻫﻨﻤﺎ ﻭ ﺭﻫﻨﻤﻭﺩ ﺨﻭﺩ ﻨﻤىﮕﻴﺭﻴﺩ!!‬
‫ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺴﺘﻭﺭ ﻤىﺩﻫﺩ ﻜﻪ ﺒﻪ ﻤﺨﺎﻁﺒﻴﻥ ﺩﻋﻭﺘﺕ ﺒﮕﻭ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﻥ ﭙﺭﻭﺭﺩﮔﺎﺭﻡ ﺭﺍ ﻤىﭙﺭﺴﺘﻡ ﻭ ﻫﻴﭽﻜﺴﻰ ﺭﺍ ﺸﺭﻴﻙ ﺍﻭ ﻗﺭﺍﺭ ﻨﻤىﺩﻫﻡ‪.‬‬
‫ﺏ‪ :‬ﻤﻥ ﻨﻪ ﻤﺎﻝﻙ ﺯﻴﺎﻥ ﻭ ﻀﺭﺭﻡ ﺒﺭﺍﻯ ﺘﺎﻥ ﻭ ﻨﻪ ﻤﺎﻝﻙ ﺭﺸﺩ ﻭ ﻫﺩﺍﻴﺕ ﺘﺎﻥ‪ ،‬ﻤﮕﺭ ﺍﺒﻼﻍ ﭙﻴﺎﻤﻰ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍ ﻭ‬
‫ﺭﺴﺎﻝﺕ ﻫﺎﺌﻴﻜﻪ ﺒﻌﻬﺩﻩ ﻤﻥ ﮔﺫﺍﺸﺘﻪ ﺍﺴﺕ‪.‬‬
‫ﺝ‪ :‬ﻨﻪ ﺘﻨﻬﺎ ﻤﺎﻝﻙ ﺴﻭﺩ ﻭ ﺯﻴﺎﻨﻰ ﻨﻴﺴﺘﻡ‪ ،‬ﺒﻠﻜﻪ ﺠﺯ ﺍﻭ ﻨﻪ ﭙﻨﺎﻫﮕﺎﻫﻰ ﺩﺍﺭﻡ ﻭ ﻨﻪ ﺍﺤﺩﻯ ﻤىﺘﻭﺍﻨﺩ ﻤﺭﺍ ﺍﺯ ﻋﺫﺍﺏ ﺍﻭ ﭙﻨﺎﻩ‬
‫ﺩﻫﺩ‪.‬‬
‫ﺩ‪ :‬ﻫﺭﻜﻰ ﺍﺯ ﺨﺩﺍ ﻭ ﭙﻴﺎﻤﺒﺭﺵ ﻨﺎ ﻓﺭﻤﺎﻨﻰ ﻜﻨﺩ ﺠﺎﻴﮕﺎﻫﺵ ﺠﻬﻨﻡ ﺍﺴﺕ ﻜﻪ ﺠﺎﻭﺩﺍﻨﻪ ﺩﺭ ﺁﻥ ﺒﺴﺭ ﻤىﺒﺭﺩ‪.‬‬
‫ﻫـ‪ :‬ﺯﻤﺎﻨﻴﻜﻪ ﻋﺫﺍﺏ ﻤﻭﻋﻭﺩ ﺭﺍ ﻤﺸﺎﻫﺩﻩ ﻜﻨﻨﺩ ﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﻜﻰ ﻴﺎﻭﺭﺵ ﻀﻌﻴﻑ ﺒﻭﺩ ﻭ ﺘﻌﺩﺍﺩﺵ ﻜﻡ؟!‬
‫ﻭ‪ :‬ﻤﻥ ﻨﻤﻰ ﺩﺍﻨﻡ ﻜﻪ ﺍﻴﻥ ﺭﻭﺯ ﻤﻭﻋﻭﺩ ﺒﺯﻭﺩﻯ ﻓﺭﺍﻤىﺭﺴﺩ ﻭ ﻴﺎ ﭙﺭﻭﺭﺩﮔﺎﺭﻡ ﺯﻤﺎﻨﻰ ﺭﺍ ﺘﺎ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺁﻥ ﻤﻘﺭﺭ‬
‫ﻤىﻔﺭﻤﺎﻴﺩ‪.‬‬
‫ﺯ‪ :‬ﭙﺭﻭﺭﺩﮔﺎﺭﻡ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺍﺴﺕ ﻭ ﺍﺤﺩﻯ ﺭﺍ ﺒﺭ ﺍﺴﺭﺍﺭ ﻏﻴﺒﻰ ﺍﺵ ﺁﮔﺎﻩ ﻨﻤىﺴﺎﺯﺩ‪.‬‬
‫ﺡ‪ :‬ﻤﮕﺭ ﭙﻴﺎﻡ ﺁﻭﺭﻯ ﻜﻪ ﺒﺭﺍﻯ ﺍﻨﺘﻘﺎل ﭙﻴﺎﻤﺵ ﺒﺭﻤىﮕﺯﻴﻨﺩ ﻭ ﺍﺯ ﭙﻴﺵ ﺍﻭ ﻭ ﭙﺸﺕ ﺴﺭﺵ ﻤﺭﺍﻗﺒﻰ ﻗﺭﺍﺭ ﻤىﺩﻫﺩ ﺘﺎ ﺒﺩﺍﻨﺩ‬
‫ﻜﻪ ﺭﺴﺎﻝﺕ ﻫﺎﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻨﺭﺍ ﺭﺴﺎﻨﺩﻩ ﺍﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺒﻪ ﻫﺭ ﭽﻴﺯ ﺸﺎﻥ ﺍﺤﺎﻁﻪ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻫﺭ ﭽﻴﺯﻯ ﺭﺍ ﺩﻗﻴﻕ ﻭ‬
‫ﻋﺩﺩﻭﺍﺭ ﺸﻤﺭﺩﻩ ﺍﺴﺕ‪.‬‬

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‫ﺒﺴﻡ ﺍﷲ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺭﺤﻴﻡ‬
‫‪1‬ـ ‪ $ :n‬و‪ N‬ﺵ) آ‪ N1 H‬از "‪H‬‬ ‫ َأ‪ ُ?%‬اْ

َ َ َ‪ٌَOَ% S‬‬‫ ِإ‪? َG‬‬
‫‪ ْVُM‬أُو‪َ ِI‬‬
‫‪)ُGَ!َ" 6‬اْ ِإ‪ ً%ZُْM َِْ َ ?%‬ن" ش &اداد) و *‪ :)E‬ى‪n‬ن آ‪8 H‬‬ ‫‪ 6‬ا‪ ِTْG‬‬
‫ َ‬
‫ﺵ‪ $)E‬ن ت ورى‪.‬‬ ‫‪* ً8َTَ9‬‬
‫‪َ ِِ ?َEَ" ِ ْ#‬و‪2 6َG‬ـ ى رﺵ) و آل ره‪8 N$E‬ى'‪ H ،)E‬ن‬ ‫َ‪ِْ4‬ي ِإ‪ َG‬ا‪ G‬‬
‫ا‪$‬ن ورد‪ ،$‬وه= ﺵ‪ E' W$‬وردر‬ ‫ك ِ ََ‪َ E‬أ‪ًَI‬ا *‬ ‫‪َ ِ %‬‬
‫‪8‬ن‪ ،‬ه آ‪.N‬‬
‫‪3‬ـ و ا‪ H'E$‬ﺵ‪A‬ن وردر ‪ 8‬ﺥ‪ N‬ا‪a‬‬ ‫َوَأ‪َ َY َGََ: ُ?%‬رَ َ ا‪&َ َ*?:‬‬
‫"از ‪:8 H‬آن درر او ‪8‬ى‪ ")E$n‬او ‪H‬‬ ‫@ َو‪ًَG‬ا *‬ ‫ﺹَ‪َ ًKَ8ِI‬و َ‬
‫هى دارد و ‪ H‬ى‪.‬‬
‫‪4‬ـ و ا‪ H H'E$‬و ى‪I‬د ‪ 8‬د آ‪8 H‬ى‪an‬‬
‫ل َ‪َFَ9 َُ4ِO‬‬ ‫ن َ!ُ) ُ‬ ‫َوَأ‪ ُ?%‬آَ َ‬
‫در ر ﺥ)ا ‪EI‬ن ‪.N‬‬
‫ا‪* ًkَkَ# ِ?FG‬‬
‫‪5‬ـ و ا‪ 8 H'E$‬ن ‪8‬ى'د‪ $‬آ‪ H‬ا‪ w‬و ‬
‫ه= ‪ )E$n‬ﺥ)ا درو‪.N5‬‬ ‫‪N‬‬
‫ل ا‪ُ %ِP‬‬ ‫َوَأ‪ E?ََ ?%‬أَن ‪َ )ُ!َ: 6?G‬‬
‫‪6‬ـ و ا‪8 H'E$‬دا‪ N‬از ‪8‬ن ا< ‪8 H‬دا‪ N‬از‬ ‫‪ َFَ9 6‬ا‪ ِ?FG‬آَ&ًِ *‬ ‫وَا‪ ِTْG‬‬
‫ ه ‪8 E‬ى‪C‬د) و ‪8‬ى&=ود) در ن‬ ‫‪N‬‬
‫‪ 6‬ا‪ِ %ِP‬‬ ‫ن ِر‪َY‬لٌ َ‬ ‫َوَأ‪ ُ?%‬آَ َ‬
‫اه‪ N‬و آ‪ N:‬را‪.‬‬ ‫‪6‬‬
‫‪ 6‬ا‪ ِTْG‬‬‫ل َ‬‫ن ِ ِ‪ٍ َY‬‬ ‫َُ)ذُو َ‬
‫‪7‬ـ و ا‪ H'E$‬ن ن ه‪ Hn‬د آ‪ H‬ﺵ‬ ‫"َ‪َc‬ادوهُْ َرهَ!ً *‬
‫ن آد‪ )$‬آ‪ H‬ﺥ)او) ه= ‪=nE‬د ا)ى‬ ‫َوَأ‪)َ ُْ4?%‬اْ آَ َ ََ
ُْ أَن ‪6?G‬‬
‫را‪.‬‬ ‫ ا‪َ ُ?FG‬أ‪ًَI‬ا *‬ ‫َ‪َ َْ8‬‬
‫‪1‬ـ‪ :2‬ﭽﻨﺩ ﻨﻜﺘﻪ ﻅﺭﻴﻑ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻰ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺘﻔﻬﻴﻡ ﺸﺩﻩ ﻜﻪ ﻋﺩﻩ ﺍﻯ ﺍﺯ ﺠﻥ ﻫﺎ‪ ،‬ﺒﻪ ﺘﻼﻭﺕ ﻗﺭﺁﻥ ﮔﻭﺵ ﻓﺭﺍﺩﺍﺩﻩ ﺍﻨﺩ ﻭ ﺁﻨﺭﺍ‬
‫ﻋﺠﻴﺏ ﻭ ﺤﻴﺭﺕ ﺁﻭﺭ ﻴﺎﻓﺘﻪ ﺍﻨﺩ ﻭ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﻗﺭﺁﻥ ﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺁﻨﺭﺍ ﻤﺎﻴﻪ ﺭﺸﺩ ﻭ ﻫﺩﺍﻴﺕ ﺨﻭﺍﻨﺩﻩ ﺒﻪ ﺁﻥ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ‬
‫ﺍﻨﺩ ﻭ ﺘﺼﻤﻴﻡ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻜﻪ ﻫﺭﮔﺯ ﻤﺭﺘﻜﺏ ﺸﺭﻙ ﻨﺸﻭﻨﺩ ﻭ ﺩﺭ ﻜﻨﺎﺭ ﺨﺩﺍ‪ ،‬ﺩﻴﮕﺭﻯ ﺭﺍ ﻨﭙﺭﺴﺘﻨﺩ‪ .‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﻴﻥ ﮔﺭﻭﻩ‬
‫ﺭﺍ ﻨﺩﻴﺩﻩ ﻭ ﺍﺯ ﻋﻜﺱ ﺍﻝﻌﻤل ﺸﺎﻥ ﺩﺭ ﺒﺭﺍﺒﺭ ﻗﺭﺁﻥ ﺘﺎ ﺯﻤﺎﻥ ﻨﺯﻭل ﺍﻴﻥ ﺴﻭﺭﻩ ﺍﻁﻼﻋﻰ ﻨﺩﺍﺸﺘﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺤﻜﺎﻴﺕ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﺒﻪ ﻗﺭﻴﺵ ﺒﺭﺍﻯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺍﺯ ﻴﻙ ﺴﻭ ﺒﺎﻭﺭﻫﺎﻯ ﺨﺭﺍﻓﻰ ﺁﻨﺎﻨﺭﺍ ﺩﺭﻤﻭﺭﺩ ﺤﻘﻴﻘﺕ ﺠﻥ‬
‫ﺘﺼﺤﻴﺢ ﻜﻨﺩ ﻭ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺍﺭﺯﻴﺎﺒﻰ ﻭ ﻗﻀﺎﻭﺕ ﻤﻴﺎﻥ ﻋﻜﺱ ﺍﻝﻌﻤل ﺁﻨﺎﻥ ﺩﺭ ﺒﺭﺍﺒﺭ ﻗﺭﺁﻥ ﻭ ﻤﻌﺎﻤﻠﻪ ﺠﻥ‬
‫ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻥ ﻓﺭﺍﺨﻭﺍﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺒﺎ ﺁﻨﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﺯ ﻤﻴﺎﻥ ﻗﺭﻴﺵ ﻤﺒﻌﻭﺙ ﺸﺩﻩ ﻭ ﻗﺭﺁﻥ ﺒﻪ ﺯﺒﺎﻥ ﻋﺭﺒﻰ ﻭ ﻗﺎﺒل ﻓﻬﻡ ﺒﺭﺍﻯ ﻗﺭﻴﺵ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﻭﻝﻰ‬
‫ﺍﺯ ﺘﻌﻤﻕ ﺩﺭ ﺁﻥ ﺨﻭﺩﺩﺍﺭﻯ ﻤىﻭﺭﺯﻨﺩ ﻭ ﺍﺯ ﺍﻴﻤﺎﻥ ﺒﻪ ﺁﻥ ﺍﺠﺘﻨﺎﺏ ﻤىﻜﻨﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻴﻙ ﮔﺭﻭﻩ ﺠﻥ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﻤﺨﻠﻭﻕ‬
‫ﺠﺩﺍﮔﺎﻨﻪ ﺍﻯ ﺍﺴﺕ ﻜﻪ ﻨﻪ ﭙﻴﺎﻤﺒﺭ ﺍﺯ ﻨﻭﻉ ﺁﻨﺎﻥ ﻭ ﻨﻪ ﻗﺭﺁﻥ ﺒﻪ ﺯﺒﺎﻥ ﺁﻨﺎﻥ ﺍﺴﺕ‪ ،‬ﺒﻪ ﻤﺠﺭﺩ ﺍﺴﺘﻤﺎﻉ ﺒﺨﺸﻰ ﺍﺯ ﺍﻴﻥ ﻜﺘﺎﺏ‬
‫ﺍﻝﻬﻰ ﺒىﺩﺭﻨﮓ ﺒﻪ ﺁﻥ ﺍﻴﻤﺎﻥ ﻤىﺂﻭﺭﻨﺩ‪ ،‬ﺁﻨﺭﺍ ﻋﺠﻴﺏ ﻭ ﺤﻴﺭﺕ ﺁﻭﺭ ﻭ ﻤﺎﻴﻪ ﺭﺸﺩ ﻭ ﻫﺩﺍﻴﺕ ﻤىﺨﻭﺍﻨﻨﺩ‪.‬‬

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‫ﺩ‪ :‬ﺁﻓﺕ ﺸﺭﻙ ﻭ ﺒﻴﻤﺎﺭﻯ ﺩﻭﮔﺎﻨﻪ ﭙﺭﺴﺘﻰ ﻤﻴﺎﻥ ﺠﻥ ﻫﺎ ﻨﻴﺯ ﻭﺠﻭﺩ ﺩﺍﺸﺘﻪ‪ ،‬ﺒﺭﺍﻯ ﺸﻨﺎﺨﺕ ﺨﺩﺍ ﻭ ﺭﻫﻨﻤﺎﺌﻰ ﺒﺴﻭﻯ ﺘﻭﺤﻴﺩ‬
‫ﻭ ﻴﻜﺘﺎﭙﺭﺴﺘﻰ ﺒﻪ ﺭﻫﻨﻤﻭﺩ ﻫﺎﻯ ﻭﺤﻰ ﻀﺭﻭﺭﺕ ﺩﺍﺸﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﺎ ﺍﺴﺘﻤﺎﻉ ﻗﺭﺁﻥ‪ ،‬ﺨﺩﺍ ﺭﺍ ﺸﻨﺎﺨﺘﻪ ﺍﻨﺩ ﻭ ﺒﻪ ﺤﻘﻴﻘﺕ ﺘﻭﺤﻴﺩ‬
‫ﻭ ﺸﺭﻙ ﭙﻰ ﺒﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫‪3‬ـ‪ :5‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﻤﺭﺒﻭﻁ ﺒﻪ ﺍﻅﻬﺎﺭﺍﺕ ﺍﻴﻥ ﮔﺭﻭﻩ ﺠﻥ‪ ،‬ﭙﺱ ﺍﺯ ﺍﺴﺘﻤﺎﻉ ﻗﺭﺁﻥ‪ ،‬ﺒﻴﺎﻥ ﺸﺩﻩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻜﻨﻭﻥ ﻭ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﺁﻴﺎﺕ ﻗﺭﺁﻥ ﺩﺭﻙ ﻜﺭﺩﻴﻡ ﻜﻪ ﺨﺩﺍ ﻨﻪ ﻫﻤﺴﺭﻯ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﭙﺴﺭﻯ‪ ،‬ﻨﻪ ﺍﻋﺘﻘﺎﺩ ﻨﺼﺎﺭﻯ ﺩﺭ‬
‫ﻤﻭﺭﺩ ﺴﻪ ﺨﺩﺍﻯ ﭙﺩﺭ ﻭ ﻫﻤﺴﺭ ﻭ ﭙﺴﺭ ﺩﺭﺴﺕ ﺍﺴﺕ ﻭ ﻨﻪ ﺍﺩﻋﺎﻯ ﻴﻬﻭﺩ ﻜﻪ ﺨﻭﺩ ﺭﺍ ﺨﺎﻨﻭﺍﺩﻩ ﺨﺎﺹ ﺨﺩﺍ ﻭ ﺩﻭﺴﺘﺎﻥ ﻭ‬
‫ﭙﺴﺭﺍﻥ ﺨﺩﺍ ﻤىﺸﻤﺎﺭﻨﺩ ﻭ ﻨﻪ ﺒﺎﻭﺭ ﻫﺎ ﻭ ﺍﺩﻋﺎ ﻫﺎﻯ ﺒﻘﻴﻪ ﺍﻨﺴﺎﻨﻬﺎ ﻭ ﺠﻥ ﻫﺎﻴﻰ ﻜﻪ ﻤﺩﻋﻰ ﺭﺍﺒﻁﻪ ﺨﺎﺹ ﻭ ﺍﻤﺘﻴﺎﺯﻯ ﺒﺎ‬
‫ﺨﺩﺍ ﺍﻨﺩ‪ ،‬ﮔﻭﻴﺎ ﺁﻨﻬﺎ ﻤﻨﺴﻭﺏ ﺒﻪ ﺨﺩﺍ ﺍﻨﺩ ﻭ ﺨﺩﺍ ﻤﺨﺘﺹ ﺒﺭﺍﻯ ﺁﻨﺎﻥ‪ ،‬ﺨﺩﺍ ﺁﻨﺎﻨﺭﺍ ﺒﺭ ﺩﻴﮕﺭﺍﻥ ﺒﺭﮔﺯﻴﺩﻩ ﺍﺴﺕ ﻭ ﺍﻝﺘﻔﺎﺕ ﻭ‬
‫ﺍﻋﺘﻨﺎﻯ ﺨﺎﺼﻰ ﺒﻪ ﺁﻨﺎﻥ ﺩﺍﺭﺩ ﻭ ﭽﻭﻥ ﺍﻋﻀﺎﻯ ﺨﺎﻨﻭﺍﺩﻩ ﻤﻤﺘﺎﺯ ﺨﺩﺍﻴﻰ ﺒﺭ ﺩﻴﮕﺭﺍﻥ ﻓﻀﻴﻠﺕ ﻭ ﺸﺭﻑ ﺒﺨﺸﻴﺩﻩ ﺍﺴﺕ‪،‬‬
‫ﻨﻪ‪ ،‬ﻫﺭﮔﺯ ﻨﻪ‪ ،‬ﺨﺩﺍ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻫﻤﻪ ﺍﺴﺕ‪ ،‬ﺸﺄﻨﺵ ﺨﻴﻠﻰ ﺒﺭﺘﺭ ﺍﺯ ﺁﻨﻜﻪ ﻫﻤﺴﺭﻯ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﻴﺎ ﭙﺴﺭﻯ‪ ،‬ﻨﻪ ﻜﺴﻰ ﻫﻤﺘﺎﻯ‬
‫ﺍﻭﺴﺕ ﻭ ﻨﻪ ﻭﺍﺭﺙ ﻭ ﺠﺎﻨﺸﻴﻥ ﺍﻭ‪.‬‬
‫ﺏ‪ :‬ﺁﻨﺎﻨﻜﻪ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎﻯ ﭙﻭﭺ ﺭﺍ ﮔﻔﺘﻪ ﺍﻨﺩ ﺴﻔﻴﻪ ﺍﻨﺩ ﻭ ﺁﻨﺎﻨﻜﻪ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎﻯ ﭙﻭﭺ ﺭﺍ ﺍﺯ ﺍﻴﻥ ﻋﻨﺎﺼﺭ ﻤﻜﺎﺭ ﻭ‬
‫ﻓﺭﻴﺒﻜﺎﺭ ﭙﺫﻴﺭﻓﺘﻪ ﺍﻨﺩ ﺴﻔﻴﻪ ﺘﺭ‪ .‬ﺍﻴﻥ ﺁﻴﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻤﻴﺎﻥ ﺠﻥ ﻫﺎ ﻨﻴﺯ ﻋﺩﻩ ﺍﻯ ﭽﻨﺎﻥ ﺒﻭﺩﻩ ﺍﻨﺩ ﻜﻪ ﺩﻴﻥ ﺭﺍ ﺩﻜﺎﻥ‬
‫ﺨﻭﺩ ﺴﺎﺨﺘﻪ ﻭ ﺒﺭﺍﻯ ﺘﺨﺩﻋﻪ ﺩﻴﮕﺭﺍﻥ ﺍﺩﻋﺎﻯ ﺭﺍﺒﻁﻪ ﺨﺎﺹ ﺒﺎ ﺨﺩﺍ ﺭﺍ ﺴﺭﺩﺍﺩﻩ ﺍﻨﺩ‪ ،‬ﺨﻭﺩ ﺭﺍ ﺍﻋﻀﺎﻯ ﺨﺎﻨﻭﺍﺩﻩ ﺨﺎﺹ‬
‫ﺨﺩﺍ ﻭ ﻭﺍﺭﺙ ﻭ ﺠﺎﻨﺸﻴﻥ ﺍﻭ ﺩﺭ ﺯﻤﻴﻥ ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ‪ ،‬ﻭ ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻪ ﺍﻨﺩ ﻜﻪ ﻓﻘﻁ ﺍﺯﻁﺭﻴﻕ ﻤﺎ ﻤىﺘﻭﺍﻨﻴﺩ ﺒﻪ ﺨﺩﺍ ﺒﺭﺴﻴﺩ‪،‬‬
‫ﺭﻀﺎﻯ ﺨﺩﺍ ﺭﺍ ﺩﺭ ﺭﻀﺎﻯ ﻤﺎ ﺠﺴﺘﺠﻭ ﻜﻨﻴﺩ‪ ،‬ﺁﻨﭽﻪ ﻤىﺨﻭﺍﻫﻴﺩ ﺒﻪ ﺨﺩﺍ ﺒﺩﻫﻴﺩ ﺒﻪ ﻤﺎ ﺒﺴﭙﺎﺭﻴﺩ‪.‬‬
‫ﺝ‪ :‬ﮔﻤﺎﻥ ﻨﻤىﻜﺭﺩﻴﻡ ﻜﻪ ﻜﺴﻰ ﺒﺎ ﻋﻨـﻭﺍﻥ ﻜﺭﺩﻥ ﺨﺩﺍ ﺩﺭ ﭙﻰ ﺘﺨﺩﻋﻪ ﺩﻴﮕﺭﺍﻥ ﺒﺎﺸﺩ‪ ،‬ﺤﺭﻑ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻥ ﺨﻭﺩ ﺭﺍ ﺒﻪ‬
‫ﺨﺩﺍ ﻤﻨﺴﻭﺏ ﻜﻨﺩ‪ ،‬ﺩﻴﻥ ﺭﺍ ﺩﻜﺎﻥ ﻭ ﻭﺴﻴﻠﻪ ﺘﺨﺩﻋﻪ ﺩﻴﮕﺭﺍﻥ ﺒﺴﺎﺯﺩ‪ ،‬ﻨﻪ ﺩﺭ ﻤﻭﺭﺩ ﺠﻥ ﻫﺎ ﭽﻨﻴﻥ ﮔﻤﺎﻨﻰ ﺩﺍﺸﺘﻴﻡ ﻭ ﻨﻪ ﺩﺭ‬
‫ﻤﻭﺭﺩ ﺍﻨﺴﺎﻥ ﻫﺎ‪ ،‬ﺤﺎل ﻓﻬﻤﻴﺩﻴﻡ ﻜﻪ ﻤﺭﺘﻜﺏ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﺒﻭﺩﻴﻡ‪ ،‬ﺤﺭﻑ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻥ ﺯﻴﺎﺩﻯ ﺩﺭ ﺒﺎﺭﻩ ﺨﺩﺍ ﮔﻔﺘﻪ ﺸﺩﻩ‪،‬‬
‫ﺩﺭ ﺁﺌﻴﻨﻪ ﻗﺭﺁﻥ ﺍﻴﻥ ﭽﻬﺭﻩ ﻫﺎﻯ ﺩﺭﻭﻏﮕﻭ ﺭﺍ ﺸﻨﺎﺨﺘﻴﻡ ﻭ ﺒﻪ ﺩﺭﻭﻍ ﻫﺎﻯ ﺁﻨﺎﻥ ﭙىﺒﺭﺩﻴﻡ‪.‬‬
‫‪6‬ـ ﭽﻨﺩ ﺘﻭﺠﻴﻪ ﺒﺭﺍﻯ ﺍﻴﻥ ﺁﻴﻪ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻜﻨﻭﻥ ﻓﻬﻤﻴﺩﻴﻡ ﻜﻪ ﻋﺩﻩ ﺍﻯ ﺍﺯ ﺍﻨﺴﺎﻥ ﻫﺎ ﺒﻪ ﺒﺭﺨﻰ ﺍﺯ ﺠﻥ ﻫﺎ ﭙﻨﺎﻩ ﻤىﺒﺭﺩﻨﺩ ﻭ ﺍﻴﻥ ﻜﺎﺭ ﺒﻪ ﻁﻐﻴﺎﻥ ﺠﻥ ﻫﺎ‬
‫ﻤىﺎﻓﺯﻭﺩ‪ .‬ﺩﺭ ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﺒﻪ ﺭﻭﺍﻴﺘﻰ ﺍﺴﺘﻨﺎﺩ ﺸﺩﻩ ﻜﻪ ﻤىﮕﻭﻴﺩ؟ ﺩﺭ ﺯﻤﺎﻥ ﺠﺎﻫﻠﻴﺕ ﻫﺭﮔﺎﻩ ﻗﺎﻓﻠﻪ ﺍﻯ ﺸﺏ ﻫﻨﮕﺎﻡ ﺒﻪ ﺩﺭﻩ‬
‫ﺍﻯ ﻭﺍﺭﺩ ﻤىﺸﺩ ﻭ ﺩﺭ ﺴﺭﺯﻤﻴﻥ ﻏﻴﺭﻤﺴﻜﻭﻨﻰ ﻴﺎ ﻭﻴﺭﺍﻨﻪ ﺍﻯ ﻓﺭﻭﺩ ﻤىﺂﻤﺩ‪ ،‬ﻴﻜﻰ ﺍﺯ ﺁﻨﺎﻥ ﺒﺎﺼﺩﺍﻯ ﺒﻠﻨﺩ ﻤىﮕﻔﺕ‪ :‬ﺒﻪ‬
‫ﺴﺭﺩﺍﺭ ﻭ ﺴﺭﻭﺭ ﺍﻴﻥ ﺴﺭﺯﻤﻴﻥ ﺍﺯ ﺸﺭ ﺴﻔﻬﺎﺀ ﻭ ﺒىﺨﺭﺩﺍﻥ ﻗﻭﻤﺵ ﭙﻨﺎﻩ ﻤىﺒﺭﻴﻡ‪ ،‬ﮔﻤﺎﻥ ﻤىﻜﺭﺩﻨﺩ ﻜﻪ ﻫﺭ ﺯﻤﻴﻥ‬
‫ﻏﻴﺭﻤﺴﻜﻭﻨﻰ ﻭ ﻭﻴﺭﺍﻨﻰ ﺒﻪ ﻁﺎﺌﻔﻪ ﺍﻯ ﺍﺯ ﺠﻥ ﻤﺭﺒﻭﻁ ﺒﻭﺩﻩ ﻭ ﺴﺭﺩﺍﺭﺍﻨﻰ ﺒﺭ ﺁﻥ ﺤﻜﻤﺭﻭﺍﻴﻰ ﺩﺍﺭﺩ‪ ،‬ﺒﺎ ﭙﻨﺎﻩ ﺒﺭﺩﻥ ﺒﻪ‬
‫ﺴﺭﺩﺍﺭ ﻁﺎﻴﻔﻪ ﺍﺯ ﺸﺭ ﺁﻨﺎﻥ ﻤﺼﺌﻭﻥ ﻤىﻤﺎﻨﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﺭﺨﻰ ﺍﺯ ﺍﻨﺴﺎﻨﻬﺎ ﺒﻪ ﺒﺭﺨﻰ ﺍﺯ ﺠﻥ ﻫﺎ ﭙﻨﺎﻩ ﻤىﺠﺴﺘﻨﺩ ﻭ ﺍﻴﻥ ﻋﻘﻴﺩﻩ ﺨﺭﺍﻓﻰ ﻤﻨﺸﺄ ﺍﻓﺯﺍﻴﺵ ﺍﻨﺤﻁﺎﻁ ﻓﻜﺭﻯ ﻭ‬
‫ﮔﻤﺭﺍﻫﻰ ﺒﻴﺸﺘﺭ ﺁﻨﺎﻥ ﻤىﮕﺭﺩﻴﺩ‪.‬‬

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‫ﺝ‪ :‬ﻋﺩﻩ ﺍﻯ ﺍﺯ ﺍﻨﺴﺎﻥ ﻫﺎ ﺒﺠﺎﻯ ﺁﻨﻜﻪ ﺍﺯ ﺸﻴﺎﻁﻴﻥ‪ ،‬ﺒﻪ ﺨﺩﺍ ﭙﻨﺎﻩ ﺒﺭﻨﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﺒﻪ ﺸﻴﺎﻁﻴﻥ ﭙﻨﺎﻩ ﺒﺭﺩﻩ ﻭ ﺍﺯ ﺁﻨﻬﺎ ﭙﻴﺭﻭﻯ‬
‫ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﻭ ﺒﺎ ﭙﻨﺎﻩ ﺒﺭﺩﻥ ﺒﻪ ﺸﻴﺎﻁﻴﻥ ﺩﺭ ﭙﺭﺘﮕﺎﻩ ﮔﻤﺭﺍﻫﻰ ﻭ ﻁﻐﻴﺎﻥ ﻓﺯﺍﻴﻨﺩﻩ ﺍﻯ ﺴﻘﻭﻁ ﻜﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺍﺯ ﺍﻴﻨﻜﻪ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺩﺭ ﺒﺎﺭﻩ ﺘﻭﺤﻴﺩ ﻭ ﺁﻴﻪ ﺒﻌﺩﻯ ﺩﺭ ﺒﺎﺭﻩ ﻤﻌﺎﺩ‪ ،‬ﺩﻭ ﻤﻭﻀﻭﻉ ﺍﺴﺎﺴﻰ‪ ،‬ﺒﺤﺙ ﺩﺍﺭﺩ‪ ،‬ﺘﻭﺠﻴﻪ ﺴﻭﻤﻰ ﺒﺎ‬
‫ﻤﻀﺎﻤﻴﻥ ﺁﻴﺎﺕ ﻗﺒل ﻭ ﺒﻌﺩ ﺨﻭﺩ ﺴﺎﺯﮔﺎﺭﺘﺭ ﺍﺴﺕ‪.‬‬
‫‪7‬ـ ﺍﺯ ﺍﻴﻥ ﻗﻀﻴﻪ ﻨﻴﺯ ﺁﮔﺎﻫﻰ ﺤﺎﺼل ﻜﺭﺩﻴﻡ ﻜﻪ ﺍﻨﺴﺎﻥ ﻫﺎ ﻨﻴﺯ ﻤﺜل ﻤﺎ ﻭ ﺸﻤﺎ ﮔﻤﺎﻥ ﻤىﻜﺭﺩﻨﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﻫﺭﮔﺯ‬
‫ﻜﺴﻰ ﺭﺍ ﺒﺭﻨﻤىﺎﻨﮕﻴﺯﺩ‪ ،‬ﻜﻪ ﻤﺭﺍﺩ ﺁﻨﺎﻥ‪ ،‬ﺍﺯ ﻨﻅﺭ ﺒﺭﺨﻰ ﺍﺯ ﻤﻔﺴﺭﺍﻥ‪ ،‬ﺒﻌﺜﺕ ﭙﻴﺎﻤﺒﺭ ﺍﺴﺕ ﻭ ﺍﺯ ﻨﻅﺭ ﻋﺩﻩ ﺩﻴﮕﺭﻯ ﺒﻌﺜﺕ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺍﺴﺕ‪ .‬ﺒﻪ ﺴﻪ ﺩﻝﻴل ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪.‬‬
‫ﻻ ﺯﻨﺩﮔﻰ ﺒﻌﺩ ﺍﺯ ﻤﺭﮒ ﮔﺭﻓﺘﻪ ﻤىﺸﻭﺩ ﻤﮕﺭ ﺍﻴﻨﻜﻪ ﻝﻔﻅ ﺭﺴﻭل ﺩﺭ ﻜﻨﺎﺭ ﺁﻥ ﺒﻜﺎﺭ ﺭﻭﺩ ﻜﻪ‬
‫ﺍﻝﻑ‪ :‬ﺍﺯ ﻝﻔﻅ "ﺒﻌﺙ" ﻤﻌﻤﻭ ﹰ‬
‫ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﻤﻔﻬﻭﻡ ﺍﺭﺴﺎل ﭙﻴﺎﻤﺒﺭ ﻭ ﻴﺎ ﻓﺭﺸﺘﻪ ﭙﻴﺎﻡ ﺁﻭﺭ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺩﺭ ﻜﻼﻡ ﺍﻴﻥ ﮔﺭﻭﻩ ﺠﻥ ﻤﻭﺭﺩ ﺩﻴﮕﺭﻯ ﺭﺍ ﻜﻪ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺸﺎﺭﻩ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪ ،‬ﻻﺒﺩ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪ .‬ﺘﺎ ﻜﻼﻡ ﺁﻨﺎﻥ ﺩﺭ ﻤﻭﺭﺩ ﻤﻌﺭﻓﻰ ﻗﺭﺁﻥ ﻨﺎﻗﺹ ﻨﻤﺎﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺩﺭ ﻤﻭﺭﺩ ﺭﺴﺎﻝﺕ‪ ،‬ﺩﺭ ﺁﺨﺭ ﻜﻼﻡ ﺸﺎﻥ ﻭ ﺩﺭ ﺁﻴﻪ ‪ 19‬ﺒﻪ ﺍﻴﻥ ﺼﻴﻐﻪ ﺍﺸﺎﺭﻩ ﻜﺭﺩﻩ ﺍﻨﺩ‪ :‬ﻫﺭﮔﺎﻩ ﺒﻨﺩﻩ ﺨﺩﺍ ﺒﺭﺨﺎﺴﺕ ﻭ‬
‫ﺒﻪ ﭙﺭﺴﺘﺵ ﺨﺩﺍ ﭙﺭﺩﺍﺨﺕ‪ ،‬ﻨﺯﺩﻴﻙ ﺒﻭﺩ ﻫﻤﻪ ﺒﺭ ﺍﻭ ﻫﺠﻭﻡ ﺁﻭﺭﻨﺩ‪.‬‬
‫‪8‬ـ و ا‪ 8 H'E$‬ن را ‪ w‬آد‪ $‬و ا ‬ ‫َوَأ‪ ََْ َG ?%‬ا‪َ Eَ ?G‬ء "َ َ)‪َ%َْY‬هَ‬
‫از ‪&k8‬ن ا*ار ‪ *&$‬و از ‪ :‬ﺵ‪H1‬‬ ‫ُ‪ًَِ# ًََI ْdَِF‬ا َو‪* ً8ُ4ُ#‬‬
‫ه‪.N$‬‬ ‫َوَأ‪ ?%‬آُ? ‪Sِ ْ ?FِG َ ِ9َ!َ َ4ِْ ُ ُْ!َ%‬‬
‫‪9‬ـ و ا‪ 8 H'E$‬در ‪ n*:‬ه‪ s$‬اى ﺵ‪)E‬ن‬ ‫ن َ‪ًَ4ِ# َُG ِْT‬‬ ‫"َ َ‪ Sِ ِ َ
َْ 6‬ا َ‬
‫‪8‬ى‪ ،*:E‬و‪ N‬هآ‪ N‬اآ‪E‬ن ش <)‪) ،‬‬ ‫?رﺹًَا *‬
‫اى ﺥد ﺵ‪H1‬ء درآ ‪ H*:‬اى‪.‬‬ ‫@ ‪َْ%‬رِي َأ‪ُ َ#‬أرِ َ ِ َ‪ِ" 6‬‬ ‫َوَأ‪َ ?%‬‬
‫‪10‬ـ و ا‪ 8 H'E$‬ى)ا آ‪ $ H‬ﺵى اى‬ ‫ض َأمْ َأرَا َد ِ‪َ ِْ4‬ر‪َ ُْ4‬ر‪ًَ#‬ا‬ ‫¡رْ ِ‬ ‫اَ‬
‫اه‪ 6‬ز‪ 8‬اراد ﺵ)‪ $ ،‬وردر ﺵن‬ ‫*‬
‫ﺥا*‪ H‬ا‪ a‬اى ن رﺵ)ى؟!‬
‫ن‬
‫ن َوِ? دُو َ‬ ‫َوَأ‪ ?ِ ?%‬ا‪َ )ُRِG?oG‬‬
‫‪11‬ـ و ا‪ H'E$‬ﺥ‪ N‬از ‪ ] 8‬ا) و ‪ )+‬اى‬
‫{ ‪َِM‬دًا *‬ ‫‪ q‬آُ? ََ‪Z‬ﺉِ َ‬ ‫َذ‪َ ِG‬‬
‫از ‪ 5 8‬از ا‪ $‬و ‪8‬ﺉ و هى )داراى‬
‫روش هى( ‪.N *8‬‬
‫‪12‬ـ و ا‪ 8 H'E$‬ور آد‪ $‬آ‪ H H‬ه= ﺥ)ا را‬ ‫َوَأ‪ E?ََ ?%‬أَن ‪ cَ ِTْ% 6?G‬ا‪ِ" َ?FG‬‬
‫در ز‪8 8‬ى*ا ان آ‪ E‬و ‪=+ H‬ش‬ ‫ض َو‪ 3ُ cَ ِTْ% 6َG‬هًََ *‬‫¡رْ ِ‬ ‫اَ‬
‫ا آد &ارى‪.‬‬
‫‪13‬ـ ا‪8 H'E$‬ه‪8nE‬ى'‪ H‬ا‪" $‬آ*ب" ه)ا‪a$‬‬ ‫َوَأ‪ َِْ َ ? َG ?%‬ا‪َُ4ْG‬ى ‪ِِ ?َZ‬‬
‫را ﺵ‪ H $)E‬ن ا‪$‬ن ورد‪ w ،$‬هآ‪H N‬‬ ‫ف َ*ًْ‬‫‪ُ َ*َ u‬‬‫"َ َ‪َ َ" َِ ِ 6ُِْ 6‬‬
‫وردرش ا‪$‬ن رد ‪ H‬از آه‪ )* N:‬و‬ ‫@ َرهَ!ً *‬‫َو َ‬
‫‪ H‬از *‪.N‬‬
‫‪14‬ـ و ا‪ )+ H'E$‬اى از ‪8 8‬ن ا) و ‪)+‬‬ ‫ن َوِ?‬ ‫َوَأ‪ ?ِ ?%‬ا‪َ )ُ ِFُْ ْG‬‬
‫اى آ‪F‬و‪ ،‬و هآ‪ N‬ا‪4‬م رد‪ < ،‬ا) در ‪h‬‬ ‫‪q‬‬
‫ن "َ َ‪َ ْ6‬أْ‪َُ" َ َF‬وْ‪َG‬ـِ َ‬
‫ا‪َ )ُkَِ!ْG‬‬
‫آل و رﺵ)ى‪.‬‬ ‫‪? َRَ:‬وْاْ َر‪ًَ#‬ا *‬

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‫‪15‬ـ و ا‪ 8‬آ‪F‬وان‪ w ،‬ﺵ‪ )E‬اى ‪s‬‬ ‫ن "َ َ‪)ُ%‬اْ ‪َ ?َ4َTِG‬‬

‫َوَأ? ا‪َ )ُkَِ!ْG‬‬
‫دوزخ ه=‪.N8‬‬ ‫‪* ً8َkَI‬‬
‫‪16‬ـ و ا‪ H'E$‬ا ا‪ $‬را )را‪ (a‬ا*[‪a8‬‬ ‫َوَأ‪ )ِ ?G‬اْ
َ!َُ)اْ ‪ َFَ9‬ا‪ِKَ!ِ?kG‬‬
‫ورز)‪ ،‬ا اب آ‪ E‬ب &اوا‪.N‬‬ ‫¡ْ!ََْهُ ?‪ً E‬ء ‪* ًMََv‬‬
‫َ‬
‫‪17‬ـ در ن ز‪8‬ﺉ ﺵن‪ ،‬وهآ‪ N‬از ذآ‬ ‫‪َ ِِ" ُْ4َِ
ْOَG‬وَ‪ِ ُْ 6‬ضْ ‪6َ9‬‬
‫وردرش ا‪+‬اض آد‪ ،‬در ردش ‪J+ H‬اب‬ ‫ِذآْ ِ َرِ َْ‪َ&َ9 ُْ ُF‬اً ﺹًََا *‬
‫&=ا‪ )E$‬اى‪.‬‬
‫‪18‬ـ و ا‪ )8 N8 H'E$‬از ن ﺥ)ا‪،a‬‬ ‫‪)ُ9َْ: u‬اْ َ َ‪S‬‬ ‫ن ا‪َ َ" ِ?FِG َ ِYََ ْG‬‬ ‫َوَأ ?‬
‫‪I8 w‬ا) ﺥ)ا ه ‪.N'$‬‬ ‫ا‪َ ِ?FG‬أ‪ًَI‬ا *‬
‫‪19‬ـ و ا‪ H'E$‬ه ‪ )E‬ﺥ)ا )‪H+)k8‬‬ ‫َوَأ‪َ َM َ ?G ُ?%‬م ‪ ُ ْ8َ9‬ا‪3ُ )ُ9َْ ِ?FG‬‬
‫ا‪4‬م(‬
‫ن ‪ًَ8ِG َِْFَ9‬ا *‬ ‫آَدُواْ َ ُ)‪َ )ُ%‬‬
‫اى *‪ s‬و ‪ s$‬وردرش‬
‫ﺥ*‪ ،H‬او ‪8‬ى*ز) "ن ه‪F‬م ور)‬
‫اى"‬
‫‪8‬‬
‫ـ‪ :10‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﺩﻴﮕﺭﻯ ﻜﻪ ﮔﺭﻭﻩ ﺠﻥ ﺒﺎ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﺩﺭﻴﺎﻓﺘﻪ ﺍﻨﺩ ﻭ ﺒﻪ ﻗﻭﻡ ﺨﻭﺩ ﺍﻅﻬﺎﺭ‬
‫ﺩﺍﺸﺘﻪ ﺍﻨﺩ ﺘﻭﻀﻴﺢ ﺸﺩﻩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﺎ ﺭﻓﺘﻴﻡ‪ ،‬ﻜﻨﺎﺭﻩ ﻫﺎﻯ ﺁﺴﻤﺎﻥ ﺭﺍ ﺍﺯ ﻨﺯﺩﻴﻙ ﺩﻴﺩﻴﻡ‪ ،‬ﺤﺭﺍﺴﺕ ﻭ ﺤﻔﺎﻅﺘﻰ ﻜﻪ ﺩﺭ ﺭﺍﻩ ﻫﺎﻯ ﻭﺼﻭل ﺒﻪ ﺁﺴﻤﺎﻥ ﺒﻜﺎﺭ‬
‫ﺭﻓﺘﻪ‪ ،‬ﭽﻨﺎﻥ ﺸﺩﻴﺩ ﻭ ﻤﺤﻜﻡ ﺍﺴﺕ ﻜﻪ ﺍﺤﺩﻯ ﺭﺍ ﻤﺠﺎل ﮔﺫﺸﺘﻥ ﺍﺯ ﺁﻥ ﻨﻴﺴﺕ‪ ،‬ﻫﻤﻪ ﺠﺎ ﺭﺍ ﻤﺤﺎﻓﻅﻴﻥ ﺴﺭﺴﺨﺕ ﻭ ﺸﻬﺎﺏ‬
‫ﺘﻴﺭﻫﺎ ﻓﺭﺍﮔﺭﻓﺘﻪ‪.‬‬
‫ﺏ‪ :‬ﺩﺭ ﮔﺫﺸﺘﻪ ﻫﺎ ﻋﺩﻩ ﺍﻯ ﺍﺯ ﻤﺎ‪ ،‬ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﺒﺩﺍﻨﻨﺩ ﺩﺭ ﺁﺴﻤﺎﻥ ﻫﺎ ﭽﻪ ﻤىﮕﺫﺭﺩ‪ ،‬ﺩﺭ ﺍﻴﻥ ﻭ ﺁﻥ ﮔﻭﺸﻪ ﺍﻯ ﻤىﻨﺸﺴﺘﻨﺩ‪،‬‬
‫ﺘﺎ ﺍﺯ ﺠﺭﻴﺎﻨﺎﺕ ﺒﺎﻻ ﺍﻁﻼﻉ ﺤﺎﺼل ﻜﻨﻨﺩ‪ ،‬ﭽﻴﺯﻯ ﺒﺸﻨﻭﻨﺩ ﻭ ﺒﻪ ﺍﺴﺭﺍﺭﻯ ﭙىﺒﺭﻨﺩ‪ ،‬ﻭﻝﻰ ﺍﻜﻨﻭﻥ ﺩﺍﻨﺴﺘﻴﻡ ﻜﻪ ﺍﻴﻥ ﺍﻤﻜﺎﻥ‬
‫ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‪ ،‬ﻫﺭﻜﻰ ﭽﻨﻴﻥ ﺘﻼﺸﻰ ﻜﻨﺩ ﺒﺠﺎﻯ ﺩﺴﺕ ﻴﺎﺒﻰ ﺒﻪ ﺍﺴﺭﺍﺭ‪ ،‬ﺸﻌﻠﻪ ﻫﺎﻯ ﺁﺘﺸﻴﻨﻰ ﺒﺭﺍﻯ ﺨﻭﺩ ﺩﺭﻜﻤﻴﻥ ﺨﻭﺍﻫﺩ‬
‫ﻴﺎﻓﺕ‪.‬‬
‫ﺝ‪ :‬ﻤﺎ ﻨﻤىﺩﺍﻨﻴﻡ ﻜﻪ ﺩﺭ ﺁﺴﻤﺎﻥ ﭽﻪ ﻤىﮕﺫﺭﺩ‪ ،‬ﺨﺩﺍﻭﻨﺩ ﺩﺭ ﻤﻭﺭﺩ ﺍﻫل ﺯﻤﻴﻥ ﭽﻪ ﺍﺭﺍﺩﻩ ﺩﺍﺭﺩ‪ ،‬ﺍﺭﺍﺩﻩ ﺯﻴﺎﻥ ﻭ ﻀﺭﺭﻯ ﻭ‬
‫ﻴﺎ ﺍﺭﺍﺩﻩ ﻫﺩﺍﻴﺕ ﺁﻨﺎﻥ ﺒﺴﻭﻯ ﺭﺸﺩ ﻭ ﻜﻤﺎل؟! ﺤﺭﻑ ﻫﺎﻴﻰ ﺭﺍ ﻜﻪ ﻋﺩﻩ ﺍﻯ ﻤىﺴﺎﺯﻨﺩ ﻭ ﺍﺩﻋﺎ ﻤىﻜﻨﻨﺩ ﻜﻪ ﺍﺯ ﺍﺴﺭﺍﺭ‬
‫ﻏﻴﺏ ﺍﻁﻼﻉ ﻴﺎﻓﺘﻪ ﺍﻨﺩ ﻫﻤﻪ ﺒىﺒﻨﻴﺎﺩ ﻭ ﺩﺭﻭﻏﻴﻥ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺠﻥ ﺍﺯ ﻏﻴﺏ ﺍﻁﻼﻋﻰ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﺍﻨﺱ‪ ،‬ﺁﻨﺎﻨﻜﻪ ﻏﻴﺏ ﮔﻭﻴﻰ‬
‫ﺭﺍ ﺤﺭﻓﻪﺀ ﺨﻭﺩ ﺴﺎﺨﺘﻪ ﺍﻨﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ ﺍﻤﺭﺍﺭ ﻤﻌﺎﺵ ﻤىﻜﻨﻨﺩ ﻭ ﺒﺭﺍﻯ ﺘﺨﺩﻋﻪ ﻤﺭﺩﻡ ﻤىﮕﻭﻴﻨﺩ ﻜﻪ ﺒﺎﺠﻥ ﻫﺎ‬

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‫ﺍﺭﺘﺒﺎﻁ ﺩﺍﺭﻨﺩ‪ ،‬ﺍﻴﻥ ﺠﻥ ﻫﺎ ﺒﺎﻻ ﻤىﺭﻭﻨﺩ‪ ،‬ﺘﺎ ﻜﻨﺎﺭﻩ ﻫﺎﻯ ﺁﺴﻤﺎﻥ ﻤىﺭﺴﻨﺩ‪ ،‬ﺩﺭﮔﻭﺸﻪ ﺍﻯ ﻤﺘﺭﺼﺩ ﻤىﻨﺸﻴﻨﻨﺩ ﻭ ﺒﻪ‬
‫ﺯﻤﺯﻤﻪ ﻫﺎﻯ ﺁﺴﻤﺎﻨﻰ ﮔﻭﺵ ﻓﺭﺍﻤىﺩﻫﻨﺩ ﻭ ﺍﺯ ﺍﺴﺭﺍﺭ ﻤﻁﻠﻊ ﻤىﺸﻭﻨﺩ‪ ،‬ﺒﺯﻤﻴﻥ ﺒﺭﻤىﮕﺭﺩﻨﺩ ﻭ ﺍﻨﺴﺎﻥ ﻫﺎ ﺭﺍ ﺩﺭ ﺠﺭﻴﺎﻥ‬
‫ﻤىﮕﺫﺍﺭﻨﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ ﻤىﺘﻭﺍﻨﻨﺩ ﺒﻪ ﻤﺭﺩﻡ ﺒﮕﻭﻴﻨﺩ ﻜﻪ ﭽﻪ ﺤﺎﻝﺘﻰ ﺩﺭ ﺍﻨﺘﻅﺎﺭﺸﺎﻥ ﺍﺴﺕ ﻭ ﺒﺎ ﭽﻪ ﭙﻴﺵ ﺁﻤﺩﻯ ﺭﻭﺒﺭﻭ‬
‫ﻤىﺸﻭﻨﺩ‪ ،‬ﺒﺎ ﺘﺄﺩﻴﻪﺀ ﺸﻜﺭﺍﻨﻪ ﻨﺎﭽﻴﺯﻯ ﺒﻪ ﻤﻘﺩﺭﺍﺕ ﺘﺎﻥ ﭙﻰ ﻤىﺒﺭﻴﺩ ﻭ ﺍﺯ ﺤﻭﺍﺩﺙ ﻤﺤﺘﻤل ﺁﻴﻨﺩﻩ ﺁﮔﺎﻩ ﻤىﺸﻭﻴﺩ!! ﺍﻴﻨﻬﺎ‬
‫ﺩﺭﻭﻏﮕﻭ ﻭ ﻓﺭﻴﺒﻜﺎﺭﻨﺩ‪ ،‬ﻫﺩﻑ ﺸﺎﻥ ﺘﺤﻤﻴﻕ ﻤﺭﺩﻡ ﻭ ﭙﺭﻜﺭﺩﻥ ﻜﻴﺴﻪ ﺍﺯ ﭙﻴﺴﻪ ﺁﻨﺎﻥ ﺍﺴﺕ‪.‬‬
‫‪11‬ـ ﺍﻜﻨﻭﻥ ﭙﻰ ﺒﺭﺩﻴﻡ ﻜﻪ ﻤﺎ ﺭﻭﺵ ﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﻭ ﻤﺘﻔﺎﻭﺘﻰ ﺩﺍﺸﺘﻴﻡ‪ ،‬ﻫﻤﻪ ﻴﻜﺴﺎﻥ ﻨﺒﻭﺩﻴﻡ‪ ،‬ﺭﻭﺵ ﻫﺎﻯ ﻤﺎ ﻨﻴﺯ ﺍﺯ‬
‫ﻝﺤﺎﻅ ﻤﺤﺘﻭﻯ ﻭ ﻨﺘﺎﺌﺞ ﻴﻜﺴﺎﻥ ﻨﺒﻭﺩ‪ ،‬ﺒﺭﺨﻰ ﺭﺍ ﺼﺎﻝﺢ ﻭ ﺒﺭﺨﻰ ﺭﺍ ﻨﺎﺼﺎﻝﺢ ﺒﺎﺭ ﺁﻭﺭﺩﻩ ﺒﻭﺩ‪ ،‬ﺩﺭﮔﺫﺸﺘﻪ ﮔﻤﺎﻥ ﻤىﻜﺭﺩﻴﻡ‬
‫ﻜﻪ ﺨﻭﺏ ﻭ ﺒﺩﻯ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‪ ،‬ﻫﺭ ﺭﻭﺸﻰ ﺭﺍ ﻤىﺘﻭﺍﻨﻴﻡ ﺍﺨﺘﻴﺎﺭ ﻜﻨﻴﻡ‪ ،‬ﺍﺸﻜﺎﻝﻰ ﻨﺩﺍﺭﺩ ﻜﻪ ﺒﻜﺩﺍﻡ ﺭﺍﻩ ﭙﻴﺵ ﻤىﺭﻭﻴﻡ ﻭ‬
‫ﭽﻪ ﺭﻭﺸﻰ ﺭﺍ ﺩﺭ ﺯﻨﺩﮔﻰ ﺒﺭﻤىﮕﺯﻴﻨﻴﻡ‪ ،‬ﻨﻪ ﺭﻭﺵ ﻫﺎ ﺍﺯ ﻝﺤﺎﻅ ﻤﺤﺘﻭﻯ ﻭ ﻨﺘﺎﺌﺞ ﺘﻔﺎﻭﺘﻰ ﺩﺍﺭﻨﺩ ﻭ ﻨﻪ ﺒﺭﮔﺯﻴﺩﮔﺎﻥ ﺭﻭﺵ‬
‫ﻫﺎﻯ ﻤﺨﺘﻠﻑ ﺭﺍ ﻤىﺘﻭﺍﻥ ﺒﻪ ﺨﻭﺏ ﻭ ﺒﺩ ﺘﻘﺴﻴﻡ ﻜﺭﺩ‪ ،‬ﺩﺭ ﺭﻭﺸﻨﺎﺌﻰ ﺭﻫﻨﻤﻭﺩ ﻫﺎﻯ ﻗﺭﺁﻥ ﺩﺭﻙ ﻜﺭﺩﻴﻡ ﻜﻪ ﺒﺭﺨﻰ ﺍﺯ‬
‫ﺭﻭﺵ ﻫﺎ ﻭ ﻋﻤﻠﻜﺭﺩ ﻫﺎ ﺨﻭﺏ ﺍﻨﺩ ﻭ ﺩﺍﺭﺍﻯ ﻨﺘﺎﺌﺞ ﻨﻴﻜﻭ ﻭ ﺒﺭﺨﻰ ﺒﺩ ﺍﻨﺩ ﻭ ﺩﺍﺭﺍﻯ ﻨﺘﺎﺌﺞ ﺯﺸﺕ‪.‬‬
‫‪12‬ـ ﺍﻜﻨﻭﻥ ﺒﻪ ﺍﻴﻥ ﺒﺎﻭﺭﻴﻡ ﻜﻪ ﺘﺤﺕ ﺴﻠﻁﻪ ﻭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻤﻁﻠﻕ ﺨﺩﺍﻯ ﻤﺎﻝﻙ ﺍﻝﻤﻠﻙ ﻗﺭﺍﺭ ﺩﺍﺭﻴﻡ‪ ،‬ﺍﮔﺭ ﺭﺍﻩ ﻋﺼﻴﺎﻥ ﻭ‬
‫ﻨﺎﻓﺭﻤﺎﻨﻰ ﺩﺭ ﭙﻴﺵ ﮔﻴﺭﻴﻡ‪ ،‬ﺤﺘﻤﹰﺎ ﺒﺎ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺭﻭ ﺒﺭﻭ ﻤىﺸﻭﻴﻡ‪ ،‬ﺒﺎ ﻫﻴﭻ ﺘﺩﺒﻴﺭﻯ ﻨﻤىﺘﻭﺍﻥ ﺍﻴﻥ ﻋﺫﺍﺏ ﻤﺤﺘﻭﻡ ﺭﺍ ﺭﺩ‬
‫ﻜﺭﺩ‪ ،‬ﻨﻪ ﺩﺭ ﺭﻭﻯ ﺯﻤﻴﻥ ﻤىﺘﻭﺍﻥ ﭙﻨﺎﻫﮕﺎﻫﻰ ﺴﺭﺍﻍ ﻜﺭﺩ ﻭ ﻨﻪ ﺒﺎ ﻓﺭﺍﺭ ﺍﺯ ﺯﻤﻴﻥ ﻤىﺘﻭﺍﻥ ﺍﺯ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﻨﺠﺎﺕ‬
‫ﻴﺎﻓﺕ‪.‬‬
‫‪13‬ـ ﻫﻨﮕﺎﻤﻴﻜﻪ ﺭﻫﻨﻤﻭﺩﻫﺎﻯ ﺍﻴﻥ ﻜﺘﺎﺏ ﻫﺩﺍﻴﺕ ﺭﺍ ﺸﻨﻴﺩﻴﻡ ﺒﻪ ﺁﻥ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻴﻡ‪ ،‬ﺍﻴﻥ ﻜﺘﺎﺏ ﻤﺎ ﺭﺍ ﺒﺴﻭﻯ ﺍﻴﻤﺎﻥ ﺒﻪ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﻤﺎﻥ ﻫﺩﺍﻴﺕ ﻜﺭﺩ‪ ،‬ﻫﺭﻜﻰ ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﻴﻤﺎﻥ ﺁﺭﺩ ﺒﻪ ﺩﺴﺕ ﺁﻭﻴﺯﻯ ﻤﺤﻜﻡ ﻭ ﻤﻁﻤﺌﻨﻰ ﭽﻨﮓ ﺯﺩﻩ ﻜﻪ‬
‫ﻫﺭﮔﺯ ﻨﻤىﮕﺴﻠﺩ‪ ،‬ﻨﻪ ﺒﻴﻤﻰ ﺍﺯ ﺍﻴﻥ ﺩﺍﺭﺩ ﻜﻪ ﻋﻤﻠﻜﺭﺩﻫﺎﻴﺵ ﺒﻬﺩﺭ ﺭﻭﺩ ﻭ ﺒىﻨﺘﻴﺠﻪ ﻤﺎﻨﺩ ﻭ ﻨﻪ ﺘﺠﺎﻭﺯ ﻭ ﺴﺘﻡ ﺘﺭﺱ ﻭ‬
‫ﺭﻋﺒﻰ ﺩﺭ ﺍﻭ ﺍﻴﺠﺎﺩ ﻤىﻜﻨﺩ‪ .‬ﺒﻪ ﺍﻴﻥ ﺒﺎﻭﺭ ﺍﺴﺕ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻤﻬﺭﺒﺎﻨﺵ ﻫﺭﮔﺯ ﺒﺭ ﺍﻭ ﺴﺘﻡ ﻨﻤىﻜﻨﺩ ﻭ ﭙﺎﺩﺍﺵ ﻋﻤﻠﻜﺭﺩ‬
‫ﻫﺎﻯ ﺼﺎﻝﺤﺵ ﺭﺍ ﺒﻬﺩﺭ ﻨﻤىﺩﻫﺩ‪.‬‬
‫‪14‬ـ‪ :15‬ﺍﻜﻨﻭﻥ ﭙﺱ ﺍﺯ ﺍﻴﻤﺎﻥ ﺒﻪ ﻗﺭﺁﻥ ﻭ ﺒﺎﻭﺭ ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ‪ ،‬ﻤﺎ ﺒﻪ ﺩﻭ ﮔﺭﻭﻩ ﺘﻘﺴﻴﻡ ﺸﺩﻴﻡ‪ :‬ﮔﺭﻭﻩ ﻓﺭﻤﺎﻨﺒﺭﺩﺍﺭ ﻭ‬
‫ﻤﻁﻴﻊ ﺨﺩﺍ ﻭ ﮔﺭﻭﻩ ﻜﺠﺭﻭ ﻭ ﺴﺭﻜﺵ ﺍﺯ ﺨﺩﺍ‪ .‬ﻜﺴﻰ ﺒﻪ ﺭﺸﺩ ﻤىﺭﺴﺩ ﻭ ﺒﻪ ﺍﺭﺘﻘﺎﻯ ﻤﻌﻨﻭﻯ ﻨﺎﻴل ﻤىﺸﻭﺩ ﻜﻪ ﺭﺍﻩ ﺍﻨﻘﻴﺎﺩ‬

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‫ﻭ ﻓﺭﻤﺎﻨﺒﺭﺩﺍﺭﻯ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﺭﺍ ﺒﺭﮔﺯﻴﺩﻩ‪ ،‬ﻭ ﻫﺭ ﻜﻰ ﻜﺠﺭﻭﻯ ﻜﺭﺩ ﻭ ﺍﺯ ﺭﺍﻩ ﺭﺍﺴﺕ ﺒﻴﺭﺍﻫﻪ ﺭﻓﺕ‪ ،‬ﺴﺘﻤﮕﺭ ﺍﺴﺕ ﻭ‬
‫ﺴﺯﺍﻭﺍﺭ ﺁﺘﺵ ﺩﻭﺯﺥ‪ ،‬ﺍﺯ ﺍﻨﺴﺎﻨﻴﺕ ﺨﻭﺩ ﭙﺎﺌﻴﻥ ﺁﻤﺩﻩ‪ ،‬ﺸﺭﻑ ﺍﻨﺴﺎﻨﻰ ﺭﺍ ﺍﺯ ﺩﺴﺕ ﺩﺍﺩﻩ‪ ،‬ﺍﺯ ﻓﺭﻁ ﺴﻘﻭﻁ ﻭ ﺍﻨﺤﻁﺎﻁ ﭽﻭﻥ‬
‫ﺨﺱ ﻭ ﺨﺎﺸﺎﻙ ﺁﺘﺸﮕﻴﺭ ﺠﻬﻨﻡ ﻤىﺸﻭﺩ‪.‬‬
‫‪16‬ـ‪ :17‬ﻋﺩﻩ ﺍﻯ ﺍﺯ ﻤﻔﺴﺭﻴﻥ ﺍﻴﻥ ﺁﻴﻪ ﺭﺍ ﺍﺩﺍﻤﻪ ﮔﻔﺘﺎﺭ ﮔﺭﻭﻩ ﻤﺅﻤﻥ ﺠﻥ ﻨﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل ﻜﻪ ﻝﻔﻅ‬
‫"ﻷﺴﻘﻴﻨﺎﻫﻡ‪ :‬ﺁﻨﺎﻨﺭﺍ ﺴﻴﺭﺍﺏ ﺴﺎﺯﻴﻡ" ﻨﻤىﺘﻭﺍﻨﺩ ﻗﻭل ﺁﻨﻬﺎ ﺒﺎﺸﺩ‪ ،‬ﻭﻝﻰ ﺒﻨﺎﺒﺭ ﭽﻨﺩ ﺩﻝﻴل ﻤﻘﻨﻊ ﺍﺩﺍﻤﻪ ﮔﻔﺘﺎﺭ ﮔﺭﻭﻩ ﻤﺅﻤﻥ ﺠﻥ‬
‫ﺠﻠﻭﻩ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﺁﻴﻪ ﻨﻴﺯ ﻤﺜل ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺒﺎ ﻝﻔﻅ "ﻭ ﺍﻥ" ﺁﻏﺎﺯ ﺸﺩﻩ‪.‬‬
‫ﺏ‪ :‬ﮔﺭﻭﻩ ﺠﻥ ﺩﺭ ﻤﻘﺎﻡ ﺘﺸﺭﻴﺢ ﻗﺭﺁﻥ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﮔﺭﻓﺘﻪ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻨﻘل ﻗﻭل ﻜﺭﺩﻩ ﻭ ﮔﻔﺘﻪ‪ :‬ﻴﻜﻰ ﺩﻴﮕﺭ ﺍﺯ ﻫﺩﺍﻴﺎﺕ‬
‫ﻭ ﻓﺭﻤﻭﺩﻩ ﻫﺎﻯ ﻗﺭﺁﻥ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ‪ :‬ﺍﮔﺭ ﺒﺭ ﻁﺭﻴﻕ ﻤﺴﺘﻘﻴﻡ ﺍﺴﻼﻡ ﺍﺴﺘﻘﺎﻤﺕ ﺒﻭﺭﺯﻨﺩ ﺁﻨﺎﻨﺭﺍ ﺒﺎ ﺁﺏ ﻓﺭﺍﻭﺍﻨﻰ ﺴﻴﺭﺍﺏ‬
‫ﻜﻨﻴﻡ‪.‬‬
‫ﺝ‪ :‬ﺍﮔﺭ ﺁﻴﺎﺕ ‪ 16‬ﺘﺎ ‪ 19‬ﺭﺍ ﺍﺩﺍﻤﻪ ﮔﻔﺘﺎﺭ ﻗﺒﻠﻰ ﻨﺨﻭﺍﻨﻴﻡ‪ ،‬ﻤﻌﻠﻭﻤﺎﺘﻰ ﻜﻪ ﮔﺭﻭﻩ ﻤﺫﻜﻭﺭ ﺩﺭ ﺒﺎﺭﻩ ﻗﺭﺁﻥ ﺒﻪ ﻗﻭﻡ ﺨﻭﺩ ﺩﺍﺩﻩ‬
‫ﺍﻨﺩ‪ ،‬ﻨﺎﻗﺹ ﺒﻭﺩﻩ ﻭ ﭽﻨﺩ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﻭ ﺒﻨﻴﺎﺩﻯ ﺩﻴﮕﺭ ﺭﺍ ﺍﺤﺘﻭﺍ ﻨﻜﺭﺩﻩ‪ ،‬ﻓﻘﻁ ﺒﺎ ﻋﻼﻭﻩ ﻜﺭﺩﻥ ﻤﻁﺎﻝﺏ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﺭ‬
‫ﮔﻔﺘﺎﺭ ﻗﺒﻠﻰ‪ ،‬ﺘﺼﻭﺭ ﺠﺎﻤﻊ ﻭ ﻤﻜﻤل ﺍﺯ ﻤﻀﺎﻤﻴﻥ ﻤﺤﻭﺭﻯ ﻗﺭﺁﻥ ﺍﺭﺍﺌﻪ ﻤىﺸﻭﺩ ﻭ ﺘﻤﺎﻤﻰ ﻨﻜﺎﺕ ﺍﺴﺎﺴﻰ ﺭﺍ ﺩﺭ‬
‫ﺒﺭﻤىﮕﻴﺭﺩ‪.‬‬
‫ﺩ‪ :‬ﺘﻤﺎﻤﻰ ﺁﻴﺎﺕ )‪ 1‬ﺘﺎ ‪ (19‬ﻜﻪ ﺒﺎ ﻴﻙ "ﻗل" ﺁﻏﺎﺯ ﻭ ﺒﺎ "ﻗل" ﺩﻴﮕﺭﻯ ﭙﺎﻴﺎﻥ ﻤىﻴﺎﺒﺩ ﻭ ﻝﺤﻥ ﻫﻤﻪ ﻴﻜﺴﺎﻥ ﺍﺴﺕ‪ ،‬ﺴﻠﺴﻠﻪ‬
‫ﺒﻬﻡ ﭙﻴﻭﺴﺘﻪ ﺍﻯ ﺠﻠﻭﻩ ﻤىﻜﻨﺩ ﻜﻪ ﻗﺒﻭل ﻜﺭﺩﻥ ﺍﻨﻘﻁﺎﻉ ﺩﺭ ﻭﺴﻁ ﺒﻪ ﺯﻴﺒﺎﻴﻰ ﻜﻼﻡ ﻭ ﻫﻤﺂﻫﻨﮕﻰ ﻤﻴﺎﻥ ﺁﻴﺎﺕ ﺼﺩﻤﻪ‬
‫ﻤىﺯﻨﺩ‪.‬‬
‫ﭽﻨﺩ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻗﺭﺁﻥ ﻭﻋﺩﻩ ﻤﺤﺘﻭﻡ ﺍﻝﻬﻰ ﺭﺍ ﺒﻪ ﺍﻴﻥ ﻤﻔﻬﻭﻡ ﺍﺒﻼﻍ ﻤىﻜﻨﺩ ﻜﻪ‪ :‬ﺍﮔﺭ ﺠﻥ ﻭ ﺍﻨﺱ ﺩﺭ ﻁﺭﻴﻕ ﺍﺴﻼﻡ ﻭ ﺍﻨﻘﻴﺎﺩ ﺩﺭ‬
‫ﺒﺭﺍﺒﺭ ﺨﺩﺍ‪ ،‬ﺍﺴﺘﻘﺎﻤﺕ ﺒﻭﺭﺯﻨﺩ‪ ،‬ﺁﻨﺎﻨﺭﺍ ﺒﺎ ﻨﻌﻤﺎﺕ ﻓﺭﺍﻭﺍﻥ ﺨﻭﺩ ﺴﺭﺍﻓﺭﺍﺯ ﺴﺎﺯﻴﻡ‪ ،‬ﺍﺯ ﺁﺏ ﻜﻪ ﻤﺎﻴﻪ ﺤﻴﺎﺕ ﻭ ﻤﻨﺸﺄ ﻨﻌﻤﺎﺕ‬
‫ﺍﺴﺕ ﺁﻨﺎﻨﺭﺍ ﺴﻴﺭﺍﺏ ﻜﻨﻴﻡ‪ ،‬ﻭ ﺍﻴﻥ ﻫﻤﺎﻥ ﻤﻁﻠﺒﻴﺴﺕ ﻜﻪ ﺩﺭ ﺁﻴﺎﺕ ﻤﺘﻌﺩﺩﻯ ﺘﻭﻀﻴﺢ ﺸﺩﻩ‪ ،‬ﭽﻨﺎﻨﭽﻪ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬

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‫ﻥ ﺍﻝﺴ‪‬ﻤﺎﺀ ﻭ‪‬ﺍﻷﺭﺽ ﻭ‪‬ﻝﻜﻥ ﹶﻜﺫﱠﺒﻭﺍ ﻓﹶﺄﺨﹶﺫﻨﻬﻡ‬

‫ﻋﻠﹶﻴﻬﻡ ‪‬ﺒﺭ‪‬ﻜﺕ ﻤ ‪‬‬
‫ﻥ ﺃﻫ َل ﺍﻝﻘﺭﻯﺀﺍﻤ‪‬ﻨﻭﺍ ﻭ‪‬ﺍ ﱠﺘﻘﹶﻭﺍ ﹶﻝ ﹶﻔﺘﹶﺤﻨﺎ ‪‬‬
‫‪‬ﻭﻝﹶﻭ ﺃ ‪‬‬
‫ﺍﻻﻋﺭﺍﻑ ‪96 :‬‬ ‫ﺒﻤﺎﻜﹶﺎﻨﻭﺍ ﻴ‪‬ﻜﺴﺒﻭﻥ *‬
‫ﻭ ﺍﮔﺭ ﺍﻫل ﺩﻫﺎﺕ ﻭ ﺸﻬﺭﻫﺎ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺘﻘﻭﻯ ﭙﻴﺸﻪ ﻤىﻜﺭﺩﻨﺩ ﺤﺘﻤﹰﺎ ﺩﺭﻫﺎﻯ ﺒﺭﻜﺎﺕ ﺁﺴﻤﺎﻥ ﻭ ﺯﻤﻴﻥ ﺭﺍ ﺒﺭ ﺁﻨﺎﻥ‬
‫ﻤىﮕﺸﺎﺩﻴﻡ‪ ،‬ﻭﻝﻰ ﺁﻨﺎﻥ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻨﺩ‪ ،‬ﻭ ﻤﺎ ﻨﻴﺯ ﺁﻨﺎﻨﺭﺍ ﺒﻨﺎ ﺒﺭ ﻜﺭﺩﻩ ﻫﺎﻯ ﺸﺎﻥ ﻤﺅﺍﺨﺫﻩ ﻜﺭﺩﻴﻡ‪.‬‬
‫ﺏ‪ :‬ﺍﻴﻥ ﻨﻌﻤﺎﺕ ﺭﺍ ﭙﺎﺩﺍﺵ ﻨﻬﺎﺌﻰ ﺍﺴﺘﻘﺎﻤﺕ ﺁﻨﺎﻥ ﻤﭙﻨﺩﺍﺭﻴﺩ ﺒﻠﻜﻪ ﻭﺴﻴﻠﻪ ﺍﺒﺘﻼﺀ ﻭ ﺁﺯﻤﺎﻴﺵ ﻤﺯﻴﺩ ﺁﻨﺎﻥ ﺒﺸﻤﺎﺭﻴﺩ‪ ،‬ﺒﺎ ﺍﻋﻁﺎﻯ‬
‫ﺍﻴﻥ ﻨﻌﻤﺎﺕ ﺁﻨﺎﻨﺭﺍ ﻤىﺂﺯﻤﺎﺌﻴﻡ ﺘﺎ ﺩﻴﺩﻩ ﺸﻭﺩ ﻜﻪ ﺩﺭ ﺁﻨﺎﻥ ﻅﺭﻓﻴﺕ ﻭ ﺍﻫﻠﻴﺕ ﺒﺎﻻ ﺭﻓﺘﻥ ﻭ ﺍﺭﺘﻘﺎﺀ ﻤﺯﻴﺩ ﻫﺴﺕ ﻴﺎ ﻨﻪ؟!‬
‫ﺝ‪ :‬ﻭ ﻫﺭﻜﻰ ﺩﺭ ﻨﺘﻴﺠﻪ ﺩﺴﺕ ﻴﺎﺒﻰ ﺒﻪ ﻨﻌﻤﺎﺕ‪ ،‬ﺨﺩﺍ ﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻜﺭﺩ ﻭ ﭙﻴﺭﻭﺯىﻬﺎ ﻭ ﻤﻭﻓﻘﻴﺕ ﻫﺎﻯ ﻤﻘﻁﻌﻰ ﭽﻨﺎﻥ ﺍﻭ‬
‫ﺭﺍ ﻓﺭﻴﻔﺕ ﻭ ﻤﺼﺭﻭﻑ ﺨﻭﺩ ﺴﺎﺨﺕ ﻜﻪ ﺍﺯ ﻴﺎﺩ ﺨﺩﺍ ﺍﻋﺭﺍﺽ ﻭﺭﺯﻴﺩﻩ‪ ،‬ﺍﺯ ﺤﺭﻜﺕ ﻤﺯﻴﺩ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺎﺯ ﺍﻴﺴﺘﺩ‪ ،‬ﺒﺎ‬
‫ﻋﺫﺍﺏ ﻤﺸﻘﺘﺒﺎﺭ ﻭ ﻓﺯﺍﻴﻨﺩﻩ ﺍﻯ ﺘﻌﺫﻴﺒﺵ ﻜﻨﺩ‪.‬‬
‫ﻴﻌﻨﻰ ﺍﺴﺘﻘﺎﻤﺕ ﺩﺭ ﺭﺍﻩ ﺭﺍﺴﺕ ﺩﺭﻫﺎﻯ ﻋﻨﺎﻴﺎﺕ ﺭﺍ ﻤىﮕﺸﺎﻴﺩ‪ ،‬ﻭ ﺍﺴﺘﻤﺭﺍﺭ ﺩﺭ ﺁﻥ ﻭ ﺜﺒﺎﺕ ﻭ ﭙﺎﻴﺩﺍﺭﻯ ﺩﺭ ﺨﻡ ﻭ ﭙﻴﭻ ﻫﺎ‬
‫ﻭ ﻓﺭﺍﺯ ﻭ ﻨﺸﻴﺏ ﻫﺎﻯ ﺁﻥ ﺒﻪ ﺍﻴﻥ ﻨﻌﻤﺎﺕ ﻤىﺎﻓﺯﺍﻴﺩ ﻭ ﺍﻋﺭﺍﺽ ﻭ ﻏﻔﻠﺕ ﺍﺯ ﻴﺎﺩ ﺨﺩﺍ ﻭ ﻋﺩﻡ ﭙﺎﻴﺩﺍﺭﻯ ﻭ ﺍﺴﺘﻘﺎﻤﺕ ﺩﺭ‬
‫ﺭﺍﻩ ﺭﺍﺴﺕ ﺒﺎﻋﺙ ﺯﻭﺍل ﻨﻌﻤﺕ ﻫﺎ ﻭ ﻤﻭﺠﺏ ﻨﺯﻭل ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﻤىﺸﻭﺩ‪ .‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﻗﺭﺁﻥ ﺩﺭ ﺠﺎﻯ ﺩﻴﮕﺭﻯ‬
‫ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺸ ‪‬ﺭ ‪‬ﻩ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾﻘِﻴﺎ ‪‬ﻤ ِﺔ َﺃﻋ‪‬ﻤ‪‬ﻰ *‬

‫ﻥ ﹶﻝ ‪‬ﻪ ‪‬ﻤﻌِﻴﺸﹶ ﹰﺔ ﻀ‪‬ﻨﻜ ﹰﺎ ‪‬ﻭ ﹶﻨﺤ‪ ‬ﹸ‬
‫ﺽ ﻋ‪‬ﻥ ِﺫﻜﹾﺭِﻱ ﹶﻓ ِﺈ ‪‬‬
‫‪‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﻋ‪ ‬ﺭ ‪‬‬
‫ﻁﻪ‪124 :‬‬
‫ﻭ ﻫﺭ ﻜﻰ ﺍﺯ ﻴﺎﺩﻡ ﺍﻋﺭﺍﺽ ﻜﻨﺩ‪ ،‬ﭙﺱ ﺯﻨﺩﮔﺎﻨﻰ ﺘﻨﮕﻰ "ﭙﺭﺍﻀﻁﺭﺍﺒﻰ" ﺒﺭﺍﻴﺵ ﺒﺎﺸﺩ ﻭ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻤﺕ ﻨﺎﺒﻴﻨﺎ‬
‫ﺒﺭﺍﻨﮕﻴﺯﻴﻤﺵ‪.‬‬
‫‪ :18‬ﻭ ﭙﻴﺎﻡ ﺩﻴﮕﺭ ﻗﺭﺁﻥ ﺍﻴﻥ ﺍﺴﺕ‪ :‬ﺴﺠﺩﻩ ﮔﺎﻩ ﻫﺎ ﻫﻤﻪ ﻤﺨﺘﺹ ﺒﺭﺍﻯ ﺨﺩﺍ ﺒﻭﺩﻩ‪ ،‬ﺍﺤﺩﻯ ﺤﻕ ﻨﺩﺍﺭﺩ ﺴﺠﺩﻩ ﮔﺎﻫﻰ ﺒﺭﺍﻯ‬
‫ﺨﻭﺩ ﻭ ﺩﺭ ﺁﺴﺘﺎﻨﻪ ﺨﻭﺩ ﺩﺭﺴﺕ ﻜﻨﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﻋﺒﺎﺩﺘﮕﺎﻫﻰ ﺒﻨﺎﻡ ﻤﺎﺴﻭىﺎﷲ ﺍﺤﺩﺍﺙ ﺸﻭﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﺒﻪ ﺁﺴﺘﺎﻨﻪ ﻜﺴﻰ ﺩﻴﮕﺭﻯ‬
‫ﺴﺭﻓﺭﻭﺩ ﺁﻭﺭﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﺩﺭﭙﺎىﻜﺱ ﺩﻴﮕﺭﻯ ﺍﻓﺘﺎﺩ ﻭ ﻨﻴﺎﻴﺵ ﻜﺭﺩ ﻭ ﺍﺴﺘﻤﺩﺍﺩ ﺠﺴﺕ‪ ،‬ﻨﻪ ﺒﻁﻭﺭ ﻤﺴﺘﻘل ﻭ ﻨﻪ ﺩﺭ ﻜﻨﺎﺭ ﺨﺩﺍ‪،‬‬
‫ﻤﺒﺎﺩﺍ ﻜﺱ ﺩﻴﮕﺭﻯ ﺭﺍ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﻨﻴﺎﻴﺵ ﻭ ﭙﺭﺴﺘﺵ ﻨﺩ ﻭ ﻫﻤﺘﺎﻯ ﺨﺩﺍ ﻗﺭﺍﺭ ﺩﻫﻴﺩ ﻭ ﺩﺭ ﻜﻨﺎﺭ ﺨﺩﺍ ﺍﺯ ﺍﻭ ﻨﻴﺯ ﺍﺴﺘﻤﺩﺍﺩ‬

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‫ﺒﺠﻭﺌﻴﺩ "ﻓﻼ ﺘﺩﻋﻭ ﻤﻊ ﺍﷲ ﺍﺤﺩﺍ" ﺩﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺍﺤﺩﻯ ﺭﺍ ﺩﺭ ﻜﻨﺎﺭ ﺨﺩﺍ ﺒﻪ ﻜﻤﻙ ﻤﻁﻠﺒﻴﺩ‪ ،‬ﻨﻪ ﻤﺭﺩﻩ ﺍﻯ ﺭﺍ‪ ،‬ﻨﻪ ﺯﻨﺩﻩ‬
‫ﺍﻯ ﺭﺍ‪ ،‬ﻨﻪ ﺍﻨﺴﺎﻨﻰ ﺭﺍ‪ ،‬ﻨﻪ ﻓﺭﺸﺘﻪ ﺍﻯ ﺭﺍ‪ ،‬ﺍﮔﺭ ﮔﻔﺘﻴﺩ ﻜﻪ ﺨﺩﺍ ﻭ ﺍﻭﻝﻴﺎﻴﺵ ﻤﺎ ﺭﺍ ﻜﻤﻙ ﻜﻨﺩ ﻭ ﻤﺸﻜل ﻜﺸﺎﻯ ﻤﺎ ﺒﺎﺸﻨﺩ‪ ،‬ﺩﺭ‬
‫ﺤﻘﻴﻘﺕ ﺍﻭﻝﻴﺎﺀ ﺭﺍ ﻨﺩ ﺨﺩﺍ ﮔﺭﻓﺘﻪ ﺍﻴﺩ ﻭ ﺩﺭ ﻜﻨﺎﺭ ﺨﺩﺍ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﻜﻤﻙ ﻓﺭﺍﺨﻭﺍﻨﺩﻩ ﺍﻴﺩ‪ ،‬ﻭ ﺍﻴﻥ ﻫﻤﺎﻥ ﭽﻴﺯﻴﺴﺕ ﻜﻪ ﻗﺭﺁﻥ‬
‫ﺘﺭﺍ ﺍﺯ ﺁﻥ ﺒﺎﺯ ﻤﻴﺩﺍﺭﺩ ﻭ ﺒﻪ ﺸﺩﺕ ﻤﻨﻊ ﻤىﻜﻨﺩ‪ .‬ﺒﺎﻴﺩ ﺒﮕﻭﻴﻰ‪ :‬ﺨﺩﺍﻴﺎ! ﻓﺭﻴﺎﺩﺭﺱ ﺘﻭﻴﻰ ﻓﻘﻁ ﺘﻭ‪ ،‬ﻤﺸﻜل ﻜﺸﺎ ﺘﻭﻴﻰ ﺘﻨﻬﺎ‬
‫ﺘﻭ‪ ،‬ﺠﺯ ﺘﻭ ﻨﻪ ﻓﺭﻴﺎﺩﺭﺴﻰ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﻤﺸﻜل ﻜﺸﺎﻴﻰ‪ ،‬ﻤﻠﺠﺄ ﻭ ﻤﺭﺠﻊ ﺩﻴﮕﺭﻯ ﺠﺯ ﺘﻭ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪ ،‬ﺒﻪ ﺁﺴﺘﺎﻥ‬
‫ﺩﻴﮕﺭﻯ ﺠﺯ ﺘﻭ ﭙﻨﺎﻩ ﻨﻤىﺒﺭﻴﻡ‪ ،‬ﺠﺯ ﺘﻭ ﺍﺤﺩﻯ ﺭﺍ ﺤﻼل ﻤﺸﻜﻼﺕ ﺨﻭﺩ ﻭ ﻭﺴﻴﻠﻪ ﺭﻓﻊ ﺤﺎﺠﺎﺕ ﺨﻭﺩ ﻨﻤىﮕﻴﺭﻴﻡ‪ ،‬ﺍﻭﻝﻴﺎﺀ‬
‫ﺘﻭ ﻤﺜل ﻤﺎ ﻤﺤﺘﺎﺝ ﺘﻭ ﺍﻨﺩ ﻭ ﺒﻴﺵ ﺍﺯ ﺩﻴﮕﺭﺍﻥ ﺒﻪ ﻋﻨﺎﻴﺎﺕ ﺘﻭ ﺍﺤﺴﺎﺱ ﺍﺤﺘﻴﺎﺝ ﻭ ﻨﻴﺎﺯﻤﻨﺩﻯ ﻤىﻜﻨﻨﺩ‪ ،‬ﺘﻭ ﺒﻨﺎﺒﺭ ﻨﻴﺎﻴﺵ ﻭ‬
‫ﭙﺭﺴﺘﺵ ﺸﺎﻥ ﺁﻨﺎﻨﺭﺍ ﺩﻭﺴﺕ ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﺍﻯ‪ ،‬ﻨﻪ ﻭﺴﻴﻠﻪ ﺍﺭﺘﺒﺎﻁ ﻤﻴﺎﻥ ﺨﻭﺩ ﻭ ﺒﻨﺩﮔﺎﻨﺕ ﻭ ﻨﻪ ﺩﺭﺒﺎﻥ ﺩﺭﮔﺎﻩ ﺨﻭﺩ‪ ،‬ﺘﻭ‬
‫ﭽﻭﻥ ﺯﻤﺎﻤﺩﺍﺭﺍﻥ ﺩﻨﻴﺎ ﻨﻴﺴﺘىﻜﻪ ﻓﺭﻴﺎﺩ ﻫﺎ ﺭﺍ ﺍﺯ ﻁﺭﻴﻕ ﻭﺍﺴﻁﻪ ﻫﺎ ﻤىﺸﻨﻭﻨﺩ‪ ،‬ﻭ ﺨﻭﺍﺴﺘﻪ ﻫﺎ ﺭﺍ ﺒﺎ ﺴﻔﺎﺭﺵ ﻫﺎ‬
‫ﻤىﭙﺫﻴﺭﻨﺩ‪ ،‬ﺍﮔﺭ ﻭﺍﺴﻁﻪ ﺍﻯ ﻤﻴﺎﻥ ﺁﻨﺎﻥ ﻭ ﺭﻋﺎﻴﺎﻯ ﺸﺎﻥ ﻨﺒﺎﺸﺩ ﻓﺭﻴﺎﺩﻯ ﺭﺍ ﻨﻤىﺸﻨﻭﻨﺩ ﻭ ﺍﮔﺭ ﺴﻔﺎﺭﺸﻰ ﺍﺯ ﺴﻭﻯ ﻤﻘﺭﺒﺎﻥ‬
‫ﺒﺎﺭﮔﺎﻩ ﻨﺒﺎﺸﺩ‪ ،‬ﺩﻋﻭﺘﻰ ﺭﺍ ﺍﺠﺎﺒﺕ ﻨﻤىﻜﻨﻨﺩ ﻭ ﺩﻋﺎ ﻭ ﻁﻠﺒﻰ ﺭﺍ ﻨﻤىﭙﺫﻴﺭﻨﺩ‪ .‬ﺘﻭ ﺒﻪ ﺒﻨﺩﮔﺎﻨﺕ ﮔﻔﺘﻪ ﺍﻯ‪ :‬ﺍﺯ ﺸﻬﺭﮒ ﮔﺭﺩﻥ‬
‫ﺘﺎﻥ ﺒﻪ ﺸﻤﺎ ﻨﺯﺩﻴﻜﺘﺭﻡ‪ ،‬ﻫﺭﺠﺎ ﺒﺎﺸﻴﺩ ﺒﺎ ﺸﻤﺎﻴﻡ‪ ،‬ﻨﻪ ﺤﺠﺎﺒﻰ ﻤﻴﺎﻥ ﻤﻥ ﻭﺸﻤﺎ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﺤﺎﺠﺒﻰ‪ ،‬ﻓﺭﻴﺎﺩﻫﺎﻯ ﺘﺎﻨﺭﺍ‬
‫ﻤىﺸﻨﻭﻡ ﻭ ﺩﻋﺎﻫﺎﻯ ﺘﺎﻨﺭﺍ ﺍﺠﺎﺒﺕ ﻤىﻜﻨﻡ‪ ،‬ﭽﻪ ﻜﻭﺩﻥ ﺍﺴﺕ ﻜﺴﻴﻜﻪ ﺒﻪ ﺁﺴﺘﺎﻥ ﺩﻴﮕﺭﻯ ﻨﻴﺎﻴﺵ ﻤىﻜﻨﺩ ﻭ ﻋﺭﺍﻴﻀﺵ ﺭﺍ‬
‫ﺒﺠﺎﻯ ﺁﻨﻜﻪ ﻤﺴﺘﻘﻴﻤﹰﺎ ﻭ ﺒﺩﻭﻥ ﺘﺄﺨﻴﺭ ﻭ ﺩﺭﻨﮓ ﺒﻪ ﺨﺩﺍﻯ ﺴﻤﻴﻊ‪ ،‬ﻋﻠﻴﻡ ﻭ ﻤﺠﻴﺏ ﺍﻝﺩﻋﻭﺍﺕ ﺘﻘﺩﻴﻡ ﻜﻨﺩ‪ ،‬ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﻭﺍﺴﻁﻪ‬
‫ﻭ ﻭﺴﻴﻠﻪ ﻤﻭﻫﻭﻤﻰ ﺨﻭﺩ ﺴﺎﺨﺘﻪ ﺍﻯ ﻤىﮕﺫﺍﺭﺩ ﺘﺎ ﻨـﺯﺩ ﺨﺩﺍ ﺒﺭﺴﺎﻨﺩ!!! ﭽﻪ ﺒىﻌﻘل ﻭ ﺒىﺨﺭﺩ ﺍﺴﺕ ﺁﻨﻜﻪ ﺍﺯ ﻫﻤﻪﺀ ﺍﻴﻥ‬
‫ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﻭ ﺘﺄﻭﻴل ﻨﺎﭙﺫﻴﺭ ﻗﺭﺁﻥ ﻤﺎﻴﻪ ﺍﻯ ﻨﻤىﮕﻴﺭﺩ‪ ،‬ﻭ ﺸﺭﻙ ﺭﺍ ﺒﺭ ﺘﻭﺤﻴﺩ ﺨﺎﻝﺹ ﺘﺭﺠﻴﺢ ﻤىﺩﻫﺩ‪.‬‬
‫‪19‬ـ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﭽﻨﺩ ﻨﻜﺘﻪ ﻤﻬﻤﻰ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻝﺤﻥ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﺼﺭﺍﺤﺕ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺍﺩﺍﻤﻪ ﮔﻔﺘﺎﺭ ﮔﺭﻭﻩ ﻤﺅﻤﻥ ﺠﻥ ﻤىﺒﺎﺸﺩ‪.‬‬
‫ﺏ‪ :‬ﭙﻴﺎﻤﺒﺭ ﺭﺍ ﺩﺭ ﺤﺎﻝﺕ "ﻋﺒﺎﺩﺕ" ﺩﻴﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺍﺴﻡ "ﻋﺒﺩﺍﷲ" ﺭﺍ ﺒﺭﺍﻴﺵ ﺒﺭﮔﺯﻴﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺒﻪ ﻗﻭﻡ ﺨﻭﺩ ﮔﻔﺘﻪ ﺍﻨﺩ ﻜﻪ ﻋﻜﺱ ﺍﻝﻌﻤل ﻤﺭﺩﻡ ﺩﺭ ﺒﺭﺍﺒﺭ ﺩﻋﻭﺕ ﺍﻝﻬﻰ ﺍﻴﻥ ﺒﻨﺩﻩ ﺨﺩﺍ‪ ،‬ﺤﻴﺭﺕ ﺁﻭﺭ ﻭ ﺍﺴﻔﻨﺎﻙ ﺒﻭﺩ‪،‬‬
‫ﻨﺯﺩﻴﻙ ﺒﻭﺩﻨﺩ ﺒﺭ ﺍﻭ ﺴﺭﺍﺯﻴﺭ ﺸﻭﻨﺩ ﻭ ﺍﻭ ﺭﺍ ﻤﻭﺭﺩ ﻫﺠﻭﻡ ﻗﺭﺍﺭ ﺩﻫﻨﺩ‪ .‬ﻭ ﺍﻴﻥ ﻫﻤﺎﻥ ﻤﻁﻠﺒﻴﺴﺕ ﻜﻪ ﺩﺭ ﺁﻴﺎﺕ ‪ 36‬ـ ‪38‬‬
‫ﺴﻭﺭﻩ ﻤﻌﺎﺭﺝ ﺘﻭﻀﻴﺢ ﺸﺩﻩ‪.‬‬

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‫ﺭﺃﻴﻰ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺭﺍ ﺍﺩﺍﻤﻪ ﮔﻔﺘﺎﺭ ﻤﺒﻠﻐﻴﻥ ﺠﻥ ﻨﻤىﺨﻭﺍﻨﺩ ﻭ ﮔﻤﺎﻥ ﻤىﻜﻨﺩ ﻜﻪ ﻜﻼﻡ ﻤﺴﺘﻘل ﺍﻝﻬﻰ ﺍﺴﺕ ﺒﺎ ﭽﻨﺩ ﺍﺸﻜﺎل ﺭﻭ‬
‫ﺒﺭﻭ ﻤىﺸﻭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﺎﻴﺩ ﭙﻴﺎﻤﺒﺭ ﺭﺍ ﺒﻪ ﺼﻴﻐﻪ ﻤﺨﺎﻁﺏ ﻴﺎﺩ ﻤىﻜﺭﺩ ﻨﻪ ﻏﺎﺌﺏ‪.‬‬
‫ﺏ‪ :‬ﺍﺯ ﻝﻔﻅ‪" :‬ﻨﻔﺭ" ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺘﻌﺩﺍﺩ ﮔﺭﻭﻩ ﺠﻥ ﻜﻤﺘﺭ ﺍﺯ ﺩﻩ ﻨﻔﺭ ﺒﻭﺩﻩ‪ .‬ﻫﺠﻭﻡ ﻭ ﺍﺯﺩﺤﺎﻡ ﺭﺍ ﻨﻤﻴﺘﻭﺍﻥ ﺒﻪ ﺁﻨﻬﺎ‬
‫ﻨﺴﺒﺕ ﺩﺍﺩ‪ ،‬ﻭ ﺁﻴﻪ ﺭﺍ ﻨﻤﻴﺘﻭﺍﻥ ﺘﺸﺭﻴﺢ ﺤﺎﻝﺕ ﺁﻨﺎﻥ ﮔﺭﻓﺕ‪.‬‬
‫ك ِِ ‪20‬ـ ‪ H <E‬وردرم ‪8 s$‬ى'‪ E‬و ا)ى‬ ‫@ ُأ‪ُ ِ ْ#‬‬‫‪ِ ْVُM‬إ‪َ Eَ ?%‬أدْ‪َ )ُ9‬ر َو َ‬
‫را ى‪n‬م اى او ﺵ‪.N'$‬‬ ‫َأ‪ًَI‬ا *‬
‫‪21‬ـ ‪ ًE[$ :n‬آ‪| W8 H 8 H‬رى اى‬ ‫@‬
‫‪ًّ َ ُْ َG q‬ا َو َ‬ ‫@ َأْ‪ُ ِF‬‬
‫‪ِ ْVُM‬إ‪َ %‬‬
‫ن ه* و ‪ W8 H‬ه)ا‪ a$‬و رﺵ)ى‪.‬‬ ‫َر‪ًَ#‬ا *‬
‫‪ 6‬ا‪َ ِ?FG‬أ‪22 ٌَI‬ـ ‪ H" :n‬ا‪ $‬ورم آ‪8 "H‬ا ه آ‪N‬‬ ‫‪ِ ْVُM‬إ‪َ ِ ِ%َ ِTُ 6َG %‬‬
‫ى*ا) در ا ﺥ)ا ‪ E‬ده)‪ ،‬و ه=‬ ‫َو‪َ ْ6َG‬أ‪ 6ِ َ ِY‬دُو‪ًَRَ
ْFُ ِِ%‬ا *‬
‫@‪َ ِِ:‬وَ‪ 6‬ى = او ‪E‬ه‪n‬ه‪.N‬‬ ‫‪ 6‬ا‪َ ِ?FG‬و ِرَ َ‬ ‫@ َ‪َ ًvَu‬‬ ‫ِإ ?‬
‫‪23‬ـ &[ ا‪ N54‬از ى ﺥ)ا و ر‪ a‬ه‪s$‬‬ ‫ن ‪َ َ% َُG‬ر‬‫‪ ¤‬ا‪َ َ?FG‬و َرُ)‪? £َِ" َُG‬‬
‫َْ ِ‬
‫را )‪ .('8‬و هآ‪ N‬از ﺥ)ا و ‪C8‬ش‬ ‫‪َ Eَ4ِ" 6‬أًَا *‬
‫‪َ ِِGَ َ ?َ4َY‬‬
‫&‪ N8‬آ‪ ،)E‬ا‪ s s$‬دوزخ ﺵ)‪،‬‬
‫ودا‪ H‬در ن ‪K‬ر ا)ى‪.‬‬
‫ن‬
‫‪ِ ?
َI‬إذَا َرَأوْاْ َ ُ)‪َُ9‬و َ‬
‫‪24‬ـ ز‪ H )EEC H'8‬و‪ )+‬اش ‪ H‬ن‬
‫داد ﺵ)‪) n ،‬ا‪ )E‬آ‪ H H‬آ‪$ N‬ورش‬
‫‪َ% w‬ﺹًِا‬ ‫ن َ‪َ ْ6‬أَْ ُ‬ ‫"َََْ‪َ )ُ َF‬‬
‫|‪ *1‬ا‪ a‬و ‪ s*1‬آ*‪.‬‬ ‫‪ََ9 V‬دًا *‬ ‫َوَأ‪ َM‬‬
‫‪ :20‬ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺴﺘﻭﺭ ﻤىﺩﻫﺩ ﺘﺎ ﺒﻪ ﻤﺭﺩﻡ ﺍﺒﻼﻍ ﻨﻤﺎﻴﺩ ﻜﻪ‪ :‬ﺠﺯ ﺨﺩﺍ ﺒﻪ ﺍﺤﺩﻯ ﻨﻴﺎﻴﺵ ﻨﻤىﻜﻨﻡ ﻭ ﻫﻴﭻ ﻜﺴﻰ ﺭﺍ ﺩﺭ‬
‫ﺩﻋﺎ ﻭ ﻨﻴﺎﻴﺸﻡ ﺸﺭﻴﻙ ﻭ ﻫﻤﺘﺎﻯ ﺨﺩﺍ ﻨﻤىﮕﻴﺭﻡ‪ .‬ﺍﻴﻥ ﻫﻤﺎﻥ ﻤﻁﻠﺒﻴﺴﺕ ﻜﻪ ﻤﺒﻠﻐﻴﻥ ﺠﻥ ﺒﺎ ﺒﺭﺩﺍﺸﺕ ﺸﺎﻥ ﺍﺯ ﻗﺭﺁﻥ ﺒﻪ ﻗﻭﻡ‬
‫ﺨﻭﺩ ﺍﺒﻼﻍ ﻜﺭﺩﻨﺩ‪ .‬ﻴﻌﻨﻰ ﻨﺨﺴﺘﻴﻥ ﭙﻴﺎﻡ ﻗﺭﺁﻥ ﺁﺯﺍﺩﻯ ﺍﺯ ﺒﻨﺩﮔﻰ ﻫﺭ ﻤﻌﺒﻭﺩ ﺩﻴﮕﺭﻯ ﺠﺯ ﺨﺩﺍ ﻭ ﻋﺩﻡ ﺍﺤﺴﺎﺱ ﻨﻴﺎﺯﻤﻨﺩﻯ‬
‫ﻭ ﺍﺤﺘﻴﺎﺝ ﺒﻪ ﻤﺭﺠﻊ ﻭ ﻤﻠﺠﺄ ﺩﻴﮕﺭﻯ ﺠﺯ ﺨﺩﺍ‪ ،‬ﻭ ﺨﻭﺩﺩﺍﺭﻯ ﺍﺯ ﻨﻴﺎﻴﺵ ﻭ ﺩﻋﺎ ﺒﻪ ﺁﺴﺘﺎﻥ ﻜﺴﻰ ﺩﻴﮕﺭﻯ ﺠﺯ ﺨﺩﺍﺴﺕ‪.‬‬
‫ﮔﺭﻭﻩ ﺠﻥ ﻫﻤﻴﻥ ﺍﻨﺘﺒﺎﻩ ﺭﺍ ﺍﺯ ﻗﺭﺁﻥ ﺩﺍﺸﺘﻨﺩ ﻭ ﻤﻥ ﻨﻴﺯ ﻫﻤﻴﻥ ﻜﺎﺭ ﺭﺍ ﻤىﻜﻨﻡ‪.‬‬
‫‪21‬ـ‪ :23‬ﺘﺭﻜﻴﺏ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﺍﻴﻥ ﺸﺭﺡ ﺍﺴﺕ‪:‬‬
‫ﺁﻴﻪ ‪ 23‬ﺘﺘﻤﻪ ﺁﻴﻪ ‪ 21‬ﺍﺴﺕ ﻭ ﺁﻴﻪ ‪ 22‬ﺸﺭﺡ ﺍﻴﻥ ﻤﻁﻠﺏ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻨﻪ ﺘﻨﻬﺎ ﻤﺎﻝﻙ ﺴﻭﺩ ﻭ ﺯﻴﺎﻨﻰ ﺒﺭﺍﻯ ﺸﻤﺎ ﻨﻴﺴﺕ‬
‫ﺒﻠﻜﻪ ﺍﻭ ﻨﻴﺯ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﺍﮔﺭ ﺒﺭﺨﻼﻑ ﻓﺭﻤﺎﻥ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﻋﻤل ﻜﻨﺩ‪ ،‬ﻫﻴﭻ ﻜﺴﻰ ﻨﻤىﺘﻭﺍﻨﺩ ﺍﻭ ﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ‬
‫ﭙﻨﺎﻩ ﺩﻫﺩ ﻭ ﻫﻴﭻ ﭙﻨﺎﻫﮕﺎﻫﻰ ﺠﺯﺨﺩﺍ ﺭﺍ ﺒﺭﺍﻯ ﺨﻭﺩ ﻨﺨﻭﺍﻫﺩ ﻴﺎﻓﺕ‪ ،‬ﺁﻨﭽﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﺭﺴﺎﻝﺕ ﻫﺎﻴﻰ‬
‫ﺍﺴﺕ ﻜﻪ ﺒﺎﻴﺩ ﺍﻨﺠﺎﻡ ﺩﻫﺩ‪ ،‬ﻭ ﭙﻴﺎﻡ ﻫﺎﻴﻰ ﻜﻪ ﺒﺎﻴﺩ ﺍﺒﻼﻍ ﻜﻨﺩ‪.‬‬
‫ﭽﻨﺩ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﻭ ﻤﻬﻤﻰ ﺭﺍ ﺍﻴﻥ ﺁﻴﺎﺕ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪:‬‬

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‫ﺍﻝﻑ‪ :‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤﻜﻠﻑ ﺸﺩﻩ ﺘﺎ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺒﻪ ﺯﺒﺎﻥ ﺨﻭﺩ ﻭ ﺒﻪ ﺼﺭﺍﺤﺕ ﻭ ﻭﻀﻭﺡ ﺘﻤﺎﻡ ﻭ ﺒﺎ ﻜﻤﺎل ﺘﺄﻜﻴﺩ ﺒﻴﺎﻥ ﻜﻨﺩ‬
‫ﻜﻪ ﻤﺎﻝﻙ ﺴﻭﺩ ﻭ ﺯﻴﺎﻥ ﻤﺭﺩﻡ ﻨﻴﺴﺘﻡ‪ ،‬ﻓﻴﺼﻠﻪ ﺴﻭﺩ ﻭ ﺯﻴﺎﻥ ﺭﺍ ﺨﺩﺍ ﺼﺎﺩﺭ ﻤىﻜﻨﺩ ﻨﻪ ﻤﻥ‪.‬‬
‫ﺏ‪ :‬ﻫﺩﺍﻴﺕ ﻭ ﺭﻫﻨﻤﺎﺌﻰ ﻤﺭﺩﻡ ﻨﻴﺯ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍﺴﺕ ﻨﻪ ﻤﻥ‪ ،‬ﺁﻨﭽﻪ ﻤﻥ ﺩﺭ ﺍﻴﻥ ﺭﺍﺒﻁﻪ ﺍﻨﺠﺎﻡ ﻤﻴﺩﻫﻡ ﺍﺒﻼﻍ ﭙﻴﺎﻡ ﻫﺎ ﻭ‬
‫ﺭﺴﺎﻝﺕ ﻫﺎﻯ ﺍﻝﻬﻰ ﺍﺴﺕ ﻨﻪ ﭽﻴﺯ ﺩﻴﮕﺭﻯ‪.‬‬
‫ﺝ‪ :‬ﻨﻪ ﺘﻨﻬﺎ ﻤﺎﻝﻙ ﺴﻭﺩ ﻭ ﺯﻴﺎﻥ ﺸﻤﺎ ﻨﻴﺴﺘﻡ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﺍﻴﻥ ﺒﺎﻭﺭﻡ ﻜﻪ ﭙﻨﺎﻫﮕﺎﻫﻰ ﺠﺯ ﺨﺩﺍ ﺭﺍ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻡ‪ .‬ﭽﻨﻴﻥ ﺒﺎﻭﺭﻯ‬
‫ﺭﻴﺸﻪ ﺸﺭﻙ ﻭ ﺍﺴﺘﻌﺎﻨﺕ ﺍﺯ ﻤﺎﺴﻭﻯ ﺍﷲ ﺭﺍ ﻤىﺨﺸﻜﺎﻨﺩ‪ .‬ﺍﮔﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺎ ﺁﻨﻬﻤﻪ ﻋﻅﻤﺕ ﻤﻌﻨﻭﻯ ﻭ ﺘﻘﺭﺏ ﺒﻪ ﺒﺎﺭﮔﺎﻩ‬
‫ﺍﻝﻬﻰ‪ ،‬ﺩﺍﺸﺘﻥ ﺍﺨﺘﻴﺎﺭﻯ ﺩﺭ ﺴﻭﺩ ﻭ ﺯﻴﺎﻥ ﺒﻪ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﻨﻔﻰ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﭙﻨﺎﻫﮕﺎﻫﻰ ﺠﺯ ﺨﺩﺍ ﺭﺍ ﺴﺭﺍﻍ ﻨﺩﺍﺭﺩ‪ ،‬ﺩﻴﮕﺭﺍﻥ‬
‫ﭽﻪ ﻜﺎﺭﻩ ﺍﻨﺩ ﻜﻪ ﺨﻭﺩ ﻴﺎ ﻤﺭﻴﺩﺍﻥ ﺸﺎﻥ ﺍﺩﻋﺎ ﻤىﻜﻨﻨﺩ ﻜﻪ ﺍﺨﺘﻴﺎﺭﺍﺘﻰ ﺩﺍﺭﻨﺩ‪ ،‬ﻤﺸﻜل ﻜﺸﺎ ﺍﻨﺩ ﻭ ﻤﻠﺠﺄ ﻭ ﭙﻨﺎﻫﮕﺎﻩ ﺍﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﻫﺭﻜﻰ ﺍﺯ ﺨﺩﺍ ﻭ ﭙﻴﺎﻤﺒﺭﺵ ﻨﺎﻓﺭﻤﺎﻨﻰ ﻜﻨﺩ‪ ،‬ﻋﻤﻠﺵ ﻋﻤل ﺍﻨﺴﺎﻥ ﻋﺎﺼﻰ ﻭ ﺴﺭﻜﺵ ﺒﺎﺸﺩ ﻭ ﺍﻋﺘﻘﺎﺩﺵ ﻏﻴﺭ ﺍﺯ‬
‫ﺍﻋﺘﻘﺎﺩﻯ ﺒﺎﺸﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭﺼﻠىﺎﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻪ ﺁﻥ ﺩﻋﻭﺕ ﻤىﻜﻨﺩ‪ ،‬ﻤﺴﺘﺤﻕ ﺁﺘﺵ ﺠﻬﻨﻡ ﺍﺴﺕ ﻜﻪ ﺠﺎﻭﺩﺍﻨﻪ ﺩﺭ ﺁﻥ‬
‫ﺒﺎﺸﺩ‪.‬‬
‫‪24‬ـ ﺍﻴﻥ ﮔﺭﻭﻩ ﺘﺎ ﺯﻤﺎﻨﻰ ﺒﺭ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﺨﻭﺩ ﺍﺼﺭﺍﺭ ﺨﻭﺍﻫﻨﺩ ﻭﺭﺯﻴﺩ ﻭ ﻓﺭﻴﻔﺘﻪ ﻋﺩﺩ ﻭ ﻋﺩﺓ ﺨﻭﺍﻫﻨﺩ ﺒﻭﺩ ﻜﻪ ﻋﺫﺍﺏ‬
‫ﻤﻭﻋﻭﺩ ﺍﻝﻬﻰ ﻭ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﻤﺸﺎﻫﺩﻩ ﻜﻨﻨﺩ‪ ،‬ﺁﻨﮕﺎﻩ ﭙﻰ ﻤىﺒﺭﻨﺩ ﻜﻪ ﺍﺘﻜﺎﺀ ﻭ ﺍﺘﻜﺎل ﺁﻨﻬﺎ ﺒﺭ ﻋﺩﺩ ﻭ ﻋﺩﺓ ﺸﺎﻥ ﭽﻪ ﺍﺭﺯﺸﻰ‬
‫ﺩﺍﺸﺕ‪ ،‬ﭽﻪ ﻜﺴﻰ ﻴﺎﻭﺭﺵ ﻀﻌﻴﻔﺘﺭ ﺒﻭﺩ ﻭ ﺘﻌﺩﺍﺩﺵ ﻜﻤﺘﺭ‪.‬‬
‫ن ‪25‬ـ ‪ :n‬ى)ا آ‪ H $ H‬و‪ )+‬داد‬ ‫‪ِ ْVُM‬إنْ َأدْرِي َأ‪َُ9)ُ: ? ٌQَِM‬و َ‬
‫‪8‬ى‪= )$:‬د‪ W$‬ا‪ $ ،a‬وردرم اى ن‬ ‫‪َ َُG V‬ر َأًَا*‬ ‫َأمْ َ‪ُ َْT‬‬
‫ ‪ ِِ8َْv َFَ9‬ار ‪8‬ى)ه) ز‪.N8‬‬ ‫‪ُ ِ4ْUُ u‬‬ ‫‪َ َ" Q‬‬‫‪ ُ ِGَ9‬ا‪ِ َْ~ْG‬‬
‫‪26‬ـ داى ‪ ،5‬آ‪ H‬زد ‪ sC5‬ه‬ ‫َأ‪ًَI‬ا *‬
‫ل "َِ‪ ُ?%£‬آ‪.N‬‬ ‫‪ 6‬ارْ‪? 6ِ َyَ:‬رُ) ٍ‬ ‫@ َ ِ‬ ‫ِإ ?‬
‫‪27‬ـ ‪ n8‬م ر‪ N‬را آ‪ H‬ﺥد =‪ ،)E$‬آ‪H‬‬ ‫‪َ َِْ َ 6‬وِ‪ِِOْFَ ْ6‬‬
‫‪ِ َْ 6ِ q‬‬ ‫َْ‪ُ ُF‬‬
‫او ‪8‬ى*) در ‪ s‬رو و در ‪n sC[+‬ا‪.N‬‬ ‫َرﺹًَا *‬
‫ت َر‪ِْ4‬‬
‫@ ِ‬
‫‪ َ َFَْG‬أَن ‪َ َْM‬أْ‪)ُ~َF‬اْ ِرَ َ‬
‫‪28‬ـ )ا) آ‪ H‬م هى وردر ﺵا‬ ‫‪V‬‬
‫َوَأ‪َI‬طَ ِ َ ‪َ ِْ4َْ َG‬وَأ‪ َoْI‬آُ ?‬
‫ر) ا)‪ ،‬در'‪ H‬او ‪= H H‬د <‪a‬‬
‫‪ٍ َْ#‬ء ‪ََ9‬دًا *‬
‫ا‪ Hh‬آد و ﺵد ا‪ a‬ه‪ = H‬را ‪H‬‬
‫"د [*‪ "$‬ﺵرﺵ‪.N‬‬
‫‪25‬ـ ‪ :28‬ﺍﻴﻥ ﺁﻴﺎﺕ ﺸﺎﻤل ﭽﻨﺩ ﻨﻜﺘﻪ ﺍﺴﺎﺴﻰ ﺍﺴﺕ‪:‬‬

‫‪75‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺴﺘﻭﺭ ﺩﺍﺩﻩ ﺸﺩﻩ ﻜﻪ ﺒﻪ ﻤﺭﺩﻡ ﺒﮕﻭﻴﺩ‪ :‬ﺍﺯ ﻏﻴﺏ ﺍﻁﻼﻋﻰ ﻨﺩﺍﺭﻡ‪ ،‬ﻨﻤىﺩﺍﻨﻡ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﭽﻪ ﺯﻤﺎﻨﻰ‬
‫ﻓﺭﺍﻤىﺭﺴﺩ‪ ،‬ﺭﺴﺘﺎﺨﻴﺯ ﭽﻪ ﺯﻤﺎﻨﻰ ﺒﺭﭙﺎ ﻤىﺸﻭﺩ‪ ،‬ﺒﺯﻭﺩﻯ ﺘﺤﻘﻕ ﻤىﻴﺎﺒﺩ ﻴﺎ ﭙﺱ ﺍﺯ ﻤﺩﺘﻰ‪.‬‬
‫ﺏ‪ :‬ﭙﺭﻭﺭﺩﮔﺎﺭﻡ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺍﺴﺕ‪ ،‬ﺍﺤﺩﻯ ﺭﺍ ﺒﺭ ﺍﻤﻭﺭ ﻭ ﺍﺴﺭﺍﺭ ﻏﻴﺒﻰ ﺨﻭﺩ ﺁﮔﺎﻩ ﻨﻤىﺴﺎﺯﺩ‪.‬‬
‫ﺝ‪ :‬ﺍﮔﺭ ﺫﺭﻴﻌﻪ ﻭﺤﻰ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ)ﻉ( ﺩﺭ ﺒﺎﺭﻩ ﺍﻤﻭﺭ ﻏﻴﺒﻰ ﻤﻌﻠﻭﻤﺎﺘﻰ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ‪ ،‬ﺍﻴﻥ ﺍﻁﻼﻉ ﻜﺎﺭ ﺫﺍﺘﻰ ﺁﻨﺎﻥ‬
‫ﻨﻴﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﺫﺭﻴﻌﻪ ﻭﺤﻰ ﻭ ﺘﻭﺴﻁ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻤﺄﻤﻭﺭ ﺒﻪ ﺍﻨﺘﻘﺎل ﻭﺤﻰ ﺒﻪ ﺍﻴﻥ ﺍﺴﺭﺍﺭ ﻏﻴﺒﻰ ﭙﻰ ﻤىﺒﺭﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﺍﻴﻥ "ﻭﺤﻰ" ﺘﻭﺴﻁ ﻓﺭﺸﺘﻪ ﺍﻯ ﺒﻪ ﭙﻴﺎﻤﺒﺭ ﻨﺎﺯل ﻤىﺸﻭﺩ ﻜﻪ ﺨﺩﺍ ﺁﻨﺭﺍ ﺒﺭﻤىﮕﺯﻴﻨﺩ‪ ،‬ﻭ ﺩﺭ ﭙﻴﺵ ﺭﻭﻯ ﻭ ﻋﻘﺏ ﻭﻯ‬
‫ﻤﺤﺎﻓﻅﻴﻨﻰ ﻤىﻔﺭﺴﺘﺩ ﺘﺎ ﺁﻨﺭﺍ ﺒﺎ ﺍﻤﺎﻨﺕ ﺩﺍﺭﻯ ﻜﺎﻤل ﻭ ﺒﺩﻭﻥ ﻫﻴﭻ ﻨﻭﻉ ﻜﻡ ﻭﻜﺎﺴﺕ ﻭ ﻤﺼﺌﻭﻥ ﺍﺯ ﻫﺭ ﻨﻭﻉ ﺩﺴﺘﺒﺭﺩ ﻭ‬
‫ﺭﻫﺯﻨﻰ ﺒﻪ ﭙﻴﺎﻤﺒﺭ ﺒﺭﺴﺎﻨﺩ‪.‬‬
‫ﻫـ‪ :‬ﺍﻴﻥ ﺍﻨﺘﻅﺎﻤﺎﺕ ﺒﺭﺍﻯ ﺁﻥ ﺍﺘﺨﺎﺫ ﺸﺩﻩ ﺘﺎ "ﻭﺤﻰ ﺍﻝﻬﻰ" ﺒﻁﻭﺭ ﻤﺼﺌﻭﻥ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺵ ﺒﺭﺴﺩ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺒﺭ ﻫﺭ‬
‫ﭽﻴﺯﻯ ﺍﺤﺎﻁﻪ ﺩﺍﺭﺩ‪ ،‬ﻨﻪ ﭽﻴﺯﻯ ﺍﺯ ﻭﻯ ﭙﻨﻬﺎﻥ ﻤىﻤﺎﻨﺩ ﻭ ﻨﻪ ﺍﺯ ﺩﺍﺌﺭﻩ ﺴﻠﻁﻪ ﻭﻗﺩﺭﺕ ﻭﻯ ﺒﻴﺭﻭﻥ ﻤىﺭﻭﺩ‪.‬‬
‫ﻭ‪ :‬ﺨﺩﺍﻭﻨﺩ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ‪ ،‬ﺍﺤﺼﺎﺌﻴﻪ ﺩﻗﻴﻕ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﻨﺯﺩ ﺨﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺤﺭﻑ ﺤﺭﻑ ﭙﻴﺎﻤىﻜﻪ ﺍﺯ ﻁﺭﻴﻕ ﺍﻴﻥ ﭙﻴﺎﻡ‬
‫ﺁﻭﺭﺍﻥ ﻤىﻔﺭﺴﺘﺩ ﻨﺯﺩ ﺍﻭ ﺜﺒﺕ ﺍﺴﺕ‪ ،‬ﻫﻴﭻ ﺘﻐﻴﻴﺭ ﻭ ﻜﻡ ﻭ ﻜﺎﺴﺘﻰ ﺩﺭ ﺁﻥ ﻤﻤﻜﻥ ﻨﻴﺴﺕ‪.‬‬
‫ﺯ‪ :‬ﻋﻠﻤىﻜﻪ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺩﺭ ﺒﺎﺭﻩ ﺍﺴﺭﺍﺭ ﻏﻴﺏ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ‪ ،‬ﻫﻤﺎﻥ ﻋﻠﻤﻴﺴﺕ ﻜﻪ ﺩﺭ ﻜﺘﺏ ﻤﻨـﺯل ﺁﻨﺎﻥ ﺩﺭﺝ ﺍﺴﺕ‪،‬‬
‫ﻫﻤﻴﻥ ﻤﻘﺩﺍﺭ ﺭﺍ ﺨﺩﺍﻭﻨﺩ ﻋﻠﻴﻡ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻭ ﺍﺯ ﻁﺭﻴﻕ ﺁﻨﺎﻥ ﺒﻪ ﭙﻴﺭﻭﺍﻥ ﻤﺅﻤﻥ ﺸﺎﻥ ﻨﻤﺎﻴﺎﻥ ﻭ ﻗﺎﺒل ﺩﺭﻙ ﺴﺎﺨﺘﻪ ‪.‬‬
‫ﺩﻭ ﻤﻭﻀﻭﻉ ﺍﺴﺎﺴﻰ ﺩﺭ ﺒﺎﺭﻩ ﺘﻭﺤﻴﺩ ﻭ ﺸﺭﻙ ﺩﺭ ﺍﻴﻥ ﺭﻜﻭﻉ ﺒﻪ ﺒﺤﺙ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺨﺩﺍ ﺸﺭﻴﻜﻰ ﺩﺭ ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﻫﺴﺘﻰ ﻨﺩﺍﺭﺩ‪ ،‬ﻤﻘﺭﺒﺘﺭﻴﻥ ﺒﻨﺩﮔﺎﻥ ﺍﻭ ﻨﻴﺯ ﻨﻘﺸﻰ ﺩﺭ ﺴﻭﺩ ﻭ ﺯﻴﺎﻥ ﺒﻪ ﻤﺭﺩﻡ ﻨﺩﺍﺭﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺨﺩﺍ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺍﺴﺕ‪ ،‬ﻭ ﺒﻪ ﺍﺤﺩﻯ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺩﻩ ‪.‬‬
‫ﺒﺭﺍﻯ ﺘﻭﻀﻴﺢ ﻫﺭﭽﻪ ﺒﻴﺸﺘﺭ ﺩﻭ ﻤﻭﻀﻭﻉ ﺍﺴﺎﺴىﻤﺫﻜﻭﺭ‪ ،‬ﺒﺭﺭﺴﻰ ﻤﻔﺼﻠﺘﺭ ﺁﻨﺭﺍ ﻤﻔﻴﺩ ﻤىﺸﻤﺎﺭﻡ‪.‬‬
‫ﻋﻠﻡ ﻏﻴﺏ‬
‫ﻴﻜﻰ ﺍﺯ ﻤﺴﺎﺌل ﻤﻬﻡ ﺍﻋﺘﻘﺎﺩﻯ ﺩﺭ ﺍﺴﻼﻡ‪" ،‬ﻏﻴﺏ" ﻭ "ﻋﻠﻡ ﻏﻴﺏ" ﺍﺴﺕ‪ .‬ﻗﺭﺁﻥ ﻤﻭﺠﻭﺩﺍﺕ ﺭﺍ ﺒﺩﻭ ﺒﺨﺵ ﺘﻘﺴﻴﻡ ﻤىﻜﻨﺩ‪:‬‬
‫"ﻤﺸﻬﻭﺩ" ﺁﻨﭽﻪ ﻤﻠﻤﻭﺱ ﻭ ﻗﺎﺒل ﺭﻭﻴﺕ ﺍﺴﺕ‪.‬‬
‫"ﻏﻴﺏ" ﺁﻨﭽﻪ ﻏﻴﺭ ﻤﺸﻬﻭﺩ ﻭ ﺍﺯ ﺩﻴﺩﻩ ﻫﺎ ﭙﻨﻬﺎﻥ ﺍﺴﺕ‪.‬‬
‫ﻫﺭ ﭽﻪ ﺒﺭﺍﻯ ﺍﻨﺴﺎﻥ ﻏﻴﺭﻗﺎﺒل ﺭﺅﻴﺕ ﺍﺴﺕ ﻭ ﺍﻨﺴﺎﻥ ﻨﻤىﺘﻭﺍﻨﺩ ﺒﺎ ﺤﻭﺍﺱ ﺨﻭﺩ ﺁﻨﺭﺍ ﺩﺭﻙ ﻜﻨﺩ‪ ،‬ﺩﺭ ﻤﺤﺩﻭﺩﻩ ﻏﻴﺏ ﻗﺭﺍﺭ‬
‫ﺩﺍﺭﺩ‪.‬‬
‫ﻗﺭﺁﻥ ﻋﻠﻡ ﻏﻴﺏ ﺭﺍ ﻤﺨﺘﺹ ﺒﻪ ﺨﺩﺍ ﻤىﺸﻤﺎﺭﺩ ﻭ ﺒﺎ ﺘﺄﻜﻴﺩ ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﺠﺯ ﺨﺩﺍ ﺍﺤﺩﻯ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺭﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺁﻴﺎﺕ‬
‫ﺘﻭﺠﻪ ﻜﻨﻴﺩ‪:‬‬
‫ﻥ*‬
‫ﻥ ‪‬ﻴﺒ‪ ‬ﻌﺜﹸﻭ ‪‬‬
‫ﻥ َﺃﻴ‪‬ﺎ ‪‬‬
‫ﺏ ِﺇ ﱠﻻ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﻴﺸﹾ ‪‬ﻌﺭ‪‬ﻭ ‪‬‬
‫ﺽ ﺍﻝﹾ ﹶﻐﻴ‪ ‬‬
‫ﺕ ﻭﺍ َﻷﺭ‪ِ ‬‬
‫ﺴﻤ‪‬ﺎﻭﺍ ِ‬
‫ﻗﹸل ﱠﻻ ‪‬ﻴﻌ‪ ‬ﹶﻠ ‪‬ﻡ ﻤ‪‬ﻥ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﺍﻝﻨﻤل‪65:‬‬

‫‪76‬‬
‫ﺒﮕﻭ‪ :‬ﺠﺯ ﺨﺩﺍ ﻫﺭ ﭽﻪ ﺩﺭ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺍﺴﺕ ﺒﻪ ﻏﻴﺏ ﻋﻠﻡ ﻨﺩﺍﺭﺩ ﻭ ﻨﻤﻴﺩﺍﻨﻨﺩ ﻜﻪ ﭽﻪ ﺯﻤﺎﻨﻰ ﺒﺭﺍﻨﮕﻴﺨﺘﻪ ﻤىﺸﻭﻨﺩ‪.‬‬
‫ﺍﻝﺠﻥ‪26 :‬‬ ‫ﻏﻴ‪ِ ‬ﺒ ِﻪ َﺃﺤ‪‬ﺩﹰﺍ *‬

‫ﻋﻠﹶﻰ ﹶ‬
‫ﻼ ‪‬ﻴﻅﹾ ِﻬ ‪‬ﺭ ‪‬‬
‫ﺏ ﹶﻓ ﹶ‬
‫ﻋ‪‬ﺎﻝِ ‪‬ﻡ ﺍﻝﹾ ﹶﻐﻴ‪ِ ‬‬
‫"ﭙﺭﻭﺭﺩﮔﺎﺭﻡ" ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺍﺴﺕ‪" ،‬ﺍﺤﺩﻯ" ﺭﺍ ﺒﻪ "ﻏﻴﺏ ﺨﻭﺩ" "ﻤﻁﻠﻊ" ﻨﻤىﺴﺎﺯﺩ‪.‬‬

‫ﻥ*‬
‫ﻅﺭِﻴ ‪‬‬
‫ﻥ ﺍﻝﹾﻤ‪‬ﻨ ﹶﺘ ِ‬
‫ﻅﺭ‪‬ﻭﺍﹾ ِﺇﻨﱢﻲ ‪‬ﻤ ‪‬ﻌ ﹸﻜﻡ‪ ‬ﻤ ‪‬‬
‫ﺏ ﻝﱠﻠ ِﻪ ﻓﹶﺎﻨﹾ ﹶﺘ ِ‬
‫ﹶﻓ ﹸﻘلْ ِﺇﱠﻨﻤ‪‬ﺎ ﺍﻝﹾ ﹶﻐﻴ‪ ‬‬
‫ﻴﻭﻨﺱ‪20:‬‬
‫ﺒﮕﻭ‪ :‬ﻏﻴﺏ ﺘﻨﻬﺎ ﺨﺩﺍ ﺭﺍﺴﺕ‪ ،‬ﭙﺱ ﺍﻨﺘﻅﺎﺭ ﺒﻜﺸﻴﺩ ﻜﻪ ﻤﻥ ﻨﻴﺯ ﺍﺯ ﻤﻨﺘﻅﺭﻴﻨﻡ‪.‬‬
‫ﻁ ﻤِﻥ ‪‬ﻭ ‪‬ﺭ ﹶﻗ ٍﺔ ِﺇ ﱠﻻ ‪‬ﻴﻌ‪ ‬ﹶﻠ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ‬
‫ﺏ ﹶﻻ ‪‬ﻴﻌ‪ ‬ﹶﻠ ‪‬ﻤﻬ‪‬ﺂ ِﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻭ ‪‬ﻭ ‪‬ﻴﻌ‪ ‬ﹶﻠ ‪‬ﻡ ﻤ‪‬ﺎ ﻓِﻲ ﺍﻝﹾ ‪‬ﺒ ‪‬ﺭ ﻭ‪‬ﺍﻝﹾ ‪‬ﺒﺤ‪ِ ‬ﺭ ‪‬ﻭﻤ‪‬ﺎ ﹶﺘﺴ‪ ‬ﹸﻘ ﹸ‬
‫ﺢ ﺍﻝﹾ ﹶﻐﻴ‪ِ ‬‬
‫‪‬ﻭﻋِﻨ ‪‬ﺩ ‪‬ﻩ ‪‬ﻤﻔﹶﺎ ِﺘ ‪‬‬
‫ﻥ*‬
‫ﺏ ‪‬ﻤﺒِﻴ ٍ‬
‫ﺱ ِﺇ ﱠﻻ ﻓِﻲ ِﻜﺘﹶﺎ ٍ‬
‫ﺏ ‪‬ﻭ ﹶﻻ ﻴ‪‬ﺎ ِﺒ ٍ‬
‫ﺽ ‪‬ﻭ ﹶﻻ ‪‬ﺭﻁﹾ ٍ‬
‫ﺕ ﺍ َﻷﺭ‪ِ ‬‬
‫ﻅ ﹸﻠﻤ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﺒ ٍﺔ ﻓِﻲ ﹸ‬
‫‪‬‬
‫ﺍﻻﻨﻌﺎﻡ‪59 :‬‬
‫ﻨﺯﺩ ﺍﻭ ﻜﻠﻴﺩﻫﺎﻯ )ﺩﺭﻫﺎﻯ( ﻏﻴﺏ ﺍﺴﺕ ﻜﻪ ﺠﺯ ﺍﻭ ﺍﺤﺩﻯ ﺒﻪ ﺁﻥ ﻋﻠﻡ ﻨﺩﺍﺭﺩ‪ ،‬ﻫﺭ ﭽﻪ ﺩﺭ ﺒﺭ ﻭ ﺒﺤﺭ ﺍﺴﺕ ﻤىﺩﺍﻨﺩ‪ ،‬ﻭ‬
‫ﻫﻴـﭻ ﺒﺭﮔﻰ ﻓﺭﻭ ﻨﻤىﺎﻓﺘﺩ ﻤﮕﺭ ﺁﻨﻜﻪ ﻤىﺩﺍﻨﺩﺵ‪ ،‬ﻭ ﻨﻪ ﻫﻴﭻ ﺩﺍﻨﻪ ﺍﻯ ﺩﺭ ﺘﺎﺭﻴﻜﻰ ﻫﺎﻯ ﺯﻤﻴﻥ ﻭ ﻨﻪ ﺘﺭ ﻭ ﺨﺸﻜﻴﺴﺕ‬
‫ﻤﮕﺭ ﺁﻨﻜﻪ ﺩﺭ ﻜﺘﺎﺏ ﻫﻭﻴﺩﺍﺌﻴﺴﺕ‪.‬‬
‫ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﺎ ﻫﻤﻪﺀ ﺘﺄﻜﻴﺩ ﻋﻠﻡ ﻏﻴﺏ ﺭﺍ ﺩﺭ ﻋﻠﻡ ﺨﺩﺍ ﺤﺼﺭ ﻜﺭﺩﻩ ﺍﺴﺕ ﻭ ﺍﺯ ﻫﻤﻪﺀ ﻤﻭﺠﻭﺩﺍﺕ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ )ﻓﺭﺸﺘﻪ‬
‫ﻫﺎ ﻭ ﺍﻨﺴﺎﻨﻬﺎ‪ ،‬ﻤﺭﺩﻩ ﻭ ﺯﻨﺩﻩ( ﺁﻨﺭﺍ ﻨﻔﻰ ﻨﻤﻭﺩﻩ ﺍﺴﺕ‪ .‬ﺍﻝﻔﺎﻅ ﺍﻴﻥ ﺁﻴﺎﺕ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﺤﺼﺭ ﻋﻠﻡ ﻏﻴﺏ ﺒﻪ ﺨﺩﺍ ﻭ ﻨﻔﻰ ﺁﻥ‬
‫ﺍﺯ ﻫﻤﻪﺀ ﻤﻭﺠﻭﺩﺍﺕ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺒﻪ ﺤﺩﻯ ﺭﻭﺸﻥ ﻭ ﻭﺍﻀﺢ ﻭ ﻗﻁﻌﻰ ﺍﺴﺕ ﻜﻪ ﻤﺠﺎل ﻫﻴﭻ ﻨﻭﻉ ﺸﻙ ﻭ ﺸﺒﻬﻪ ﺍﻯ‬
‫ﺭﺍ ﻨﻤىﮕﺫﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺭﻭﺸﻨﺎﺌﻰ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﺎ ﻫﻤﻪﺀ ﺠﺭﺃﺕ ﻤىﺘﻭﺍﻥ ﮔﻔﺕ‪ :‬ﻫﺭﻜﻰ ﺒﺭﺍﻯ ﻏﻴﺭ ﺨﺩﺍ ﺍﺩﻋﺎﻯ ﻋﻠﻡ ﻏﻴﺏ ﻜﻨﺩ ﺩﺭ ﻭﺍﻗﻊ ﻜﺘﺎﺏ‬
‫ﺨﺩﺍ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﻗﺭﺁﻥ ﻁﻰ ﺍﻴﻥ ﺁﻴﻪ ﻤﻭﺍﺭﺩﻯ ﺩﻴﮕﺭﻯ ﺭﺍ ﻨﺸﺎﻨﺩﻫﻰ ﻤىﻜﻨﺩ ﻜﻪ ﻋﻠﻡ ﺁﻥ ﻤﺨﺘﺹ ﺒﺭﺍﻯ ﺨﺩﺍﺴﺕ‪ ،‬ﺁﻨﺠﺎ ﻜﻪ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺏ ﻏﹶﺩﹰﺍ ‪‬ﻭﻤ‪‬ﺎ‬
‫ﺴ ‪‬‬
‫ﺙ ‪‬ﻭ ‪‬ﻴﻌ‪ ‬ﹶﻠ ‪‬ﻡ ﻤ‪‬ﺎ ﻓِﻲ ﺍ َﻷﺭ‪‬ﺤ‪‬ﺎﻡِ ‪‬ﻭﻤ‪‬ﺎ ﹶﺘﺩ‪‬ﺭِﻱ ﹶﻨﻔﹾﺱ‪ ‬ﻤ‪‬ﺎﺫﹶﺍ ﹶﺘﻜﹾ ِ‬
‫ﻋﺔِ ‪‬ﻭ ‪‬ﻴ ﹶﻨ ‪‬ﺯ ُل ﺍﻝﹾ ﹶﻐﻴ‪ ‬ﹶ‬
‫ﻋﻠﹾ ‪‬ﻡ ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﻋِﻨ ‪‬ﺩ ‪‬ﻩ ِ‬
‫ِﺇ ‪‬‬
‫ﺨﺒِﻴﺭ‪* ‬‬
‫ﻋﻠﹶﻴﻡ‪ ‬ﹶ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺕ ِﺇ ‪‬‬
‫ﺽ ﹶﺘﻤ‪‬ﻭ ﹸ‬
‫ﻱ َﺃﺭ‪ٍ ‬‬
‫ﹶﺘﺩ‪‬ﺭِﻱ ﹶﻨﻔﹾﺱ‪ِ ‬ﺒ َﺄ ‪‬‬
‫ﻝﻘﻤﺎﻥ‪34 :‬‬
‫ﻴﻘﻴﻨﹰﺎ ﻋﻠﻡ ﻗﻴﺎﻤﺕ ﻨﺯﺩ ﺨﺩﺍﺴﺕ‪ ،‬ﻭ ﺒﺎﺭﺍﻥ ﺭﺍ ﻓﺭﻭ ﻤىﺭﻴﺯﺩ‪ ،‬ﻭ ﺒﻪ ﺁﻨﭽﻪ ﺩﺭ ﺭﺤﻡ ﻫﺎﺴﺕ ﻋﻠﻡ ﺩﺍﺭﺩ‪ ،‬ﻭﻫﻴﭻ ﻨﻔﺴﻰ‬
‫ﻨﻤىﺩﺍﻨﺩ ﻜﻪ ﻓﺭﺩﺍ ﭽﻪ ﭽﻴﺯﻯ ﻜﺴﺏ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﻫﻴﭻ ﻜﺴﻰ ﻨﻤىﺩﺍﻨﺩ ﻜﻪ ﺩﺭ ﻜﺩﺍﻡ ﺴﺭﺯﻤﻴﻨﻰ ﻤىﻤﻴﺭﺩ‪ ،‬ﻴﻘﻴﻨﹰﺎ ﺨﺩﺍ ﺩﺍﻨﺎﻯ‬
‫ﺁﮔﺎﻫﺴﺕ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻋﻠﻡ ﻤﻭﺍﺭﺩ ﺁﺘﻰ ﺒﻪ ﺨﺩﺍ ﺍﺨﺘﺼﺎﺹ ﻴﺎﻓﺘﻪ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ ـ ﺯﻤﺎﻥ ﻗﻴﺎﻡ ﻗﻴﺎﻤﺕ‪ :‬ﻗﺭﺁﻥ ﺩﺭ ﺁﻴﺎﺕ ﻤﺘﻌﺩﺩﻯ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺒﺎ ﺼﺭﺍﺤﺕ ﺒﻴﺸﺘﺭ ﺘﻭﻀﻴﺢ ﻜﺭﺩﻩ ﺍﺴﺕ ﻜﻪ ﺠﺯ ﺨﺩﺍ‬
‫ﺍﺤﺩﻯ ﺒﻪ ﺯﻤﺎﻥ ﻭﻗﻭﻉ ﻗﻴﺎﻤﺕ ﻋﻠﻡ ﻨﺩﺍﺭﺩ‪.‬‬

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‫ﺏ ـ ﻋﻠﻡ ﺯﻤﺎﻥ ﺒﺎﺭﺵ ﻭ ﻤﺤل ﺁﻥ‪ .‬ﺩﻭ ﻤﻁﻠﺏ ﺭﺍ ﺒﺎﻴﺩ ﺩﺭ ﺍﻴﻥ ﺭﺍﺒﻁﻪ ﺩﺭ ﻨﻅﺭ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﻡ‪.‬‬
‫ﭙﻴﺸﮕﻭﻴﻰ ﺍﻨﺴﺎﻥ ﺩﺭ ﺍﻴﻥ ﻤﻭﺭﺩ ﺒﺭ ﺤﺩﺱ ﻭ ﮔﻤﺎﻥ ﺍﺴﺘﻭﺍﺭ ﺍﺴﺕ‪ ،‬ﺤﺩﺱ ﻭ ﮔﻤﺎﻥ ﺭﺍ ﻨﺒﺎﻴﺩ ﺒﺎ ﻋﻠﻡ ﺍﺸﺘﺒﺎﻩ ﻜﺭﺩ‪ ،‬ﺩﺭ ﻫﺭ‬
‫ﺤﺩﺴﻰ ﮔﻨﺠﺎﻴﺸﻰ ﺒﺭﺍﻯ ﺍﺤﺘﻤﺎﻻﺕ ﻤﺨﺘﻠﻑ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻋﻠﻡ ﺍﺤﺘﻤﺎﻻﺕ ﺭﺍ ﻜﻨﺎﺭ ﻤىﺯﻨﺩ ﻭ ﻓﻴﺼﻠﻪ ﻗﺎﻁﻊ‬
‫ﺼﺎﺩﺭ ﻤىﻜﻨﺩ‪.‬‬
‫ﺯﻤﺎﻨﻴﻜﻪ ﻤﺎ ﺒﺎ ﻭﺴﺎﺌل ﭙﻴﺸﺭﻓﺘﻪ ﺨﻭﺩ ﺴﺭﻋﺕ ﺒﺎﺩﻫﺎ ﻭ ﺍﺴﺘﻘﺎﻤﺕ ﺁﻥ ﻭ ﻭﻀﻌﻴﺕ ﺍﺒﺭ ﻭ ﻫﻭﺍ ﺭﺍ ﻤىﺴﻨﺠﻴﻡ ﻭ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ‬
‫ﺁﻥ ﺍﻤﻜﺎﻥ ﺒﺎﺭﺵ ﺭﺍ ﺩﺭ ﻓﻼﻥ ﻝﺤﻅﻪ ﻭ ﺩﺭ ﻓﻼﻥ ﻤﻨﻁﻘﻪ ﻤﺤﺘﻤل ﻤىﺸﻤﺎﺭﻴﻡ‪ ،‬ﻫﺭ ﭽﻨﺩ ﺍﻴﻥ ﺴﻨﺠﺵ ﺩﻗﻴﻕ ﺒﺎﺸﺩ‪،‬‬
‫ﭙﻴﺸﮕﻭﻴﻰ ﻤﺎ ﺤﺘﻤﹰﺎ ﺤﺩﺱ ﮔﻭﻨﻪ ﺍﺴﺕ‪ ،‬ﺍﻨﺴﺎﻥ ﻨﻤىﺘﻭﺍﻨﺩ ﺒﺭﻫﻤﻪﺀ ﻋﻭﺍﻤﻠﻰ ﻜﻪ ﺩﺭ ﺘﻜﻭﻴﻥ ﺍﺒﺭﻫﺎ‪ ،‬ﺤﺭﻜﺕ ﺁﻨﻬﺎ‪ ،‬ﻭ‬
‫ﻼ ﻭ ﺩﻗﻴﻘﹰﺎ ﺍﺤﺎﻁﻪ ﻜﻨﺩ ﻭ ﺩﺭ ﺭﻭﺸﻨﺎﺌﻰ ﺁﻥ ﭙﻴﺸﮕﻭﻴﻰ‬
‫ﺒﺎﺭﻴﺩﻨﺵ ﺒﺸﻜل ﺒﺎﺭﺍﻥ ﻭ ﮊﺍﻝﻪ ﻭ ﺒﺭﻑ‪ ،‬ﻨﻘﺵ ﻜﻡ ﻴﺎ ﺯﻴﺎﺩ ﺩﺍﺭﺩ‪ ،‬ﻜﺎﻤ ﹰ‬
‫ﺼﺩ ﺩﺭ ﺼﺩ ﻋﻠﻤﻰ ﺒﻨﻤﺎﻴﺩ‪ ،‬ﭙﻴﺸﮕﻭﻴﻰ ﻜﻪ ﺩﺭ ﺁﻥ ﺍﺤﺘﻤﺎل ‪ 1‬ﺒﺭ ‪ 1000‬ﺜﺎﻨﻴﻪ ﻭ ‪ 1‬ﺒﺭ ‪ 1000‬ﻤﻠﻰ ﻤﺘﺭ ﺍﺸﺘﺒﺎﻩ ﻭﺠﻭﺩ‬
‫ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﭙﻴﺸﮕﻭﻴﻰ ﻨﺎﺸﻰ ﺍﺯ ﺤﺩﺱ ﻭ ﮔﻤﺎﻥ ﺍﺴﺕ ﻭ ﻨﺒﺎﻴﺩ ﺁﻨﺭﺍ ﺒﺎ "ﻋﻠﻡ" ﺍﺸﺘﺒﺎﻩ ﻜﺭﺩ‪ .‬ﻫﻤﻴﻥ ﺍﺒﺭﻯ ﻜﻪ ﺒﺎ ﺴﺭﻋﺕ‬
‫ﻤﻌﻴﻥ ﻭ ﺍﺴﺘﻘﺎﻤﺕ ﺨﺎﺼﻰ ﺒﺴﻭﻯ ﺴﺭﺯﻤﻴﻥ ﻤﻌﻴﻨﻰ ﺩﺭ ﺤﺭﻜﺕ ﺍﺴﺕ ﻭ ﻫﻭﺍﻯ ﺴﺭﺩﻯ ﻜﻪ ﺒﺎﻋﺙ ﺘﻘﻁﻴﺭ ﺍﺒﺭ ﻤﻴﺸﻭﺩ‪ ،‬ﺩﺭ‬
‫ﻻ ﺒﺎ ﻴﻙ ﺠﺭﻴﺎﻥ ﺴﺭﻴﻊ ﺒﺎﺩ ﺍﺯ ﺍﺴﺘﻘﺎﻤﺕ ﺩﻴﮕﺭﻯ ﻤﻭﺍﺠﻪ ﺸﻭﺩ ﻭ ﺁﻨﺭﺍ ﺒﻪ ﺴﻤﺕ‬
‫ﭽﻨﺩ ﻜﻴﻠﻭﻤﺘﺭﻯ ﻤﻨﺘﻅﺭﺵ ﻤىﺒﺎﺸﺩ‪ ،‬ﺍﺤﺘﻤﺎ ﹰ‬
‫ﺩﻴﮕﺭﻯ ﻤﻨﺤﺭﻑ ﺴﺎﺯﺩ‪ ،‬ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﭽﻨﻴﻥ ﺍﺤﺘﻤﺎﻻﺘﻴﺴﺕ ﻜﻪ ﭙﻴﺸﺒﻴﻨﻰ ﺍﻨﺴﺎﻥ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﺯﻤﻴﻨﻪ ﻨﻤىﺘﻭﺍﻥ ﻋﻠﻡ ﺸﻤﺭﺩ‪.‬‬
‫ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺨﺩﺍﻯ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺒﺭ ﻫﻤﻪﺀ ﺍﻴﻥ ﻋﻭﺍﻤل ﺍﺤﺎﻁﻪ ﻜﺎﻤل ﺩﺍﺭﺩ‪.‬‬
‫ﺝ ـ ﺨﺩﺍ ﺒﺨﻭﺒﻰ ﻤىﺩﺍﻨﺩ ﻜﻪ ﺩﺭ ﺭﺤﻡ ﻫﺎ ﭽﻴﺴﺕ‪ ،‬ﺸﻘﻰ ﻴﺎ ﺴﻌﻴﺩ‪ ،‬ﺒﺩﻗﻴﺎﻓﻪ ﻴﺎ ﺯﻴﺒﺎ‪ ،‬ﻜﻭﺩﻥ ﻴﺎ ﺯﺭﻨﮓ‪ ،‬ﺒﺎ ﺍﺴﺘﻌﺩﺍﺩ ﻴﺎ‬
‫ﺍﻨﺴﺎﻥ ﻨﻤىﺘﻭﺍﻨﺩ ﺩﺭ ﻤﻭﺭﺩ ﻫﻤﻪﺀ ﻤﻭﺍﺼﻔﺎﺕ ﺁﻨﭽﻪ ﺩﺭ ﺭﺤﻡ ﻫﺎﺴﺕ ﭙﻴﺸﮕﻭﻴﻰ ﻜﻨﺩ‪….‬ﺒىﺎﺴﺘﻌﺩﺍﺩ‪ ،‬ﻨﺭ ﻴﺎ ﻤﺎﺩﻩ‬
‫ﭙﻰ ﺒﺭﺩﻥ ﺒﻪ ﺤﺎﻝﺕ ﻨﺭ ﻭ ﻤﺎﺩﻩ ﻨﻁﻔﻪ ﺭﺍ‪ ،‬ﺩﺭ ﻤﺭﺤﻠﻪ ﺨﺎﺼﻰ ﻭ ﺒﺎ ﻭﺴﺎﺌل ﭙﻴﺸﺭﻓﺘﻪ ﻭ ﺒﺎ ﺍﺸﻌﻪ ﺍﻯ ﻜﻪ ﺁﻨﻁﺭﻑ ﺠﺩﺍﺭ‬
‫ﺭﺤﻡ ﺭﺍ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﻤﻨﺎﻓﻰ ﺍﻴﻥ ﺁﻴﻪ ﺸﻤﺭﺩ‪ .‬ﺍﻴﻥ ﭙىﺒﺭﺩﻥ ﺸﺒﻴﻪ ﺒﻪ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺸﻤﺎ ﺫﺭﻴﻌﻪ ﻜﺎﻤﺭﻩ ﻭﻴﺩﻴﻭﻴﻰ ﻜﻪ‬
‫ﺩﺭ ﻋﻘﺏ ﺩﻴﻭﺍﺭ ﻨﺼﺏ ﺍﺴﺕ‪ ،‬ﺼﻭﺭﺕ ﻜﺴﻰ ﺭﺍ ﺒﺭ ﭙﺭﺩﻩ ﺘﻠﻭﻴﺯﻴﻭﻥ ﻤﺸﺎﻫﺩﻩ ﻜﻨﻴﺩ ﻭ ﺒﮕﻭﺌﻴﺩ ﻜﻪ ﺩﺭ ﻋﻘﺏ ﺩﻴﻭﺍﺭ ﻓﻼﻥ‬
‫ﻜﺱ ﺍﺴﺘﺎﺩﻩ ﺍﺴﺕ‪ ،‬ﺁﻴﺎ ﻤىﺘﻭﺍﻥ ﺍﻴﻨﺭﺍ ﻋﻠﻡ ﻏﻴﺏ ﺸﻤﺭﺩ؟‬
‫ﺍﮔﺭ ﺸﻤﺎ ﺒﺎ ﻴﻙ ﺩﻭﺭﺒﻴﻥ ﺨﻴﻠﻰ ﻗﻭﻯ‪ ،‬ﺩﺭ ﻓﺎﺼﻠﻪ ﭽﻨﺩ ﻜﻴﻠﻭﻤﺘﺭﻯ ﻭ ﺩﺭ ﺁﻨﺠﺎ ﻜﻪ ﺒﺎ ﭽﺸﻡ ﻋﺎﺩﻯ ﻜﺴﻰ ﺒﻪ ﻨﻅﺭ‬
‫ﻨﻤىﺨﻭﺭﺩ‪ ،‬ﻜﺴﻰ ﺭﺍ ﺴﻭﺍﺭ ﺒﺭ ﺍﺴﭖ ﺒﺒﻴﻨﻴﺩ ﺒﻌﺩ ﺒﻪ ﻜﺴﺎﻨﻴﻜﻪ ﺩﺭ ﭙﻬﻠﻭىﺘﺎﻥ ﻨﺸﺴﺘﻪ ﺍﻨﺩ ﺒﮕﻭﺌﻴﺩ ﻜﻪ ﻓﻼﻥ ﻜﺱ ﺒﺴﻭﻯ ﻤﺎ‬
‫ﻤىﺂﻴﺩ‪ ،‬ﺁﻴﺎ ﺍﻴﻨﺭﺍ ﻤىﺘﻭﺍﻥ ﻋﻠﻡ ﻏﻴﺏ ﺸﻤﺭﺩ؟ ﻫﺭﮔﺯ ﻨﻪ‪ ،‬ﻋﻠﻡ ﻏﻴﺏ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺸﻤﺎ ﺒﺩﻭﻥ ﻭﺴﺎﺌل ﻭ ﺫﺭﺍﻴﻊ ﻭ ﺒﺩﻭﻥ‬
‫ﺩﺭﻙ ﺍﺸﻴﺎﺀ ﺒﺎ ﺤﻭﺍﺱ ﺘﺎﻥ ﺒﻪ ﺍﺸﻴﺎﺀ ﻏﺎﺌﺏ ﭙىﺒﺒﺭﻴﺩ‪.‬‬
‫ﺩ ـ ﺍﻨﺴﺎﻥ ﺩﻗﻴﻘﹰﺎ ﻨﻤىﺩﺍﻨﺩ ﻓﺭﺩﺍ ﭽﻪ ﻜﺎﺭﻯ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ ،‬ﻓﺭﺩﺍ ﻏﺎﻴﺏ ﺍﺴﺕ ﻭ ﺁﻨﭽﻪ ﻓﺭﺩﺍ ﭙﻴﺵ ﻤىﺂﻴﺩ ﻫﻤﻪ ﻏﺎﻴﺏ ﺍﻨﺩ‪،‬‬
‫ﻤﻠﻴﻭﻨﻬﺎ ﺍﺤﺘﻤﺎل ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﻨﻤىﺘﻭﺍﻨﻰ ﺩﻗﻴﻘﹰﺎ ﭙﻴﺸﮕﻭﻴﻰ ﻜﻨﻰ ﻜﻪ ﻓﺭﺩﺍ ﺩﺭ ﭽﻪ ﺤﺎﻝﻰ ﺨﻭﺍﻫﻰ ﺒﻭﺩ ﻭ ﭽﻪ ﻜﺎﺭﻯ ﺍﻨﺠﺎﻡ‬
‫ﺨﻭﺍﻫﻰ ﺩﺍﺩ؟؟ ﺘﺼﻤﻴﻡ ﺘﻭ ﻤىﺘﻭﺍﻨﺩ ﻴﻙ ﺍﺤﺘﻤﺎل ﺍﺯ ﺘﻌﺩﺍﺩ ﻻﻴﺘﻨﺎﻫﻰ ﺍﺤﺘﻤﺎﻻﺕ ﺒﺎﺸﺩ‪ .‬ﻤىﺘﻭﺍﻨﻰ ﺤﺩﺱ ﺒﺯﻨﻰ‪ ،‬ﺸﺎﻴﺩ ﺤﺩﺱ‬
‫ﺘﻭ ﺒﺎ ﻭﺍﻗﻊ ﺘﻁﺎﺒﻕ ﻜﻨﺩ‪ ،‬ﻭﻝﻰ ﻨﻤىﺘﻭﺍﻨﻰ ﺒﻪ ﺁﻨﭽﻪ ﻓﺭﺩﺍ ﺍﻨﺠﺎﻡ ﻤىﺩﻫﻰ "ﻋﻠﻡ" ﺩﺍﺸﺘﻪ ﺒﺎﺸﻰ‪.‬‬
‫ﻫـ‪ :‬ﻜﺴﻰ ﻨﻤىﺩﺍﻨﺩ ﺩﺭ ﻜﺩﺍﻡ ﺴﺭﺯﻤﻴﻨﻰ ﻤىﻤﻴﺭﺩ‪ ،‬ﭽﻪ ﺯﻤﺎﻨﻰ ﻤﺭﮒ ﺒﻪ ﺴﺭﺍﻏﺵ ﻤىﺭﺴﺩ ﻭ ﺩﺭ ﻜﺠﺎ ﻭ ﭽﻪ ﺤﺎﻝﺘﻰ‬
‫ﺍﻤﺎﻨﺕ ﺭﻭﺡ ﺭﺍ ﺒﻪ ﻤﺎﻝﻜﺵ ﻤﺴﺘﺭﺩ ﻤىﻜﻨﺩ‪.‬‬

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‫ﺒﺎ ﺘﺄﻜﻴﺩ ﻭ ﺒﻪ ﻁﻭﺭ ﻤﻜﺭﺭ ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﺒﻤﺭﺩﻡ ﺒﺎ ﺍﻝﻔﺎﻅ ﺼﺭﻴﺢ ﺒﮕﻭﻴﺩ ﻜﻪ ﺍﻭ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺭﺩ‪ ،‬ﺍﻭ ‪u‬ﻗﺭﺁﻥ ﺒﻪ ﭙﻴﺎﻤﺒﺭ‬
‫ﻓﻘﻁ ﺒﺸﺎﺭﺕ ﺩﻫﻨﺩﻩ ﻭ ﺒﻴﻡ ﺩﻫﻨﺩﻩ ﺍﺴﺕ‪ ،‬ﺍﻤﻴﻥ ﻭﺤﻰ ﺍﻝﻬﻴﺴﺕ‪ ،‬ﺤﺎﻤل ﭙﻴﺎﻡ ﺍﻝﻬﻰ ﺍﺴﺕ ﻜﻪ ﺒﺩﻭﻥ ﻜﻡ ﻭﻜﺎﺴﺕ ﺒﻤﺭﺩﻡ ﺍﺒﻼﻍ‬
‫ﻭ ﺴﺎﺌﺭ ﺍﻤﻭﺭ ﻏﻴﺏ ﺼﺤﺒﺕ ﻤىﻜﻨﺩ ﮔﻤﺎﻥ ﻨﻜﻨﻴﺩ …ﻤىﻜﻨﺩ‪ ،‬ﺍﮔﺭ ﺍﺯ ﺒﻬﺸﺕ ﻭ ﺩﻭﺯﺥ‪ ،‬ﻤﻼﺌﻜﻪ ﻭ ﺠﻥ‪ ،‬ﺒﺭﺯﺥ ﻭ ﻗﻴﺎﻤﺕ‬
‫ﻜﻪ ﻋﻠﻡ ﻏﻴﺏ ﺩﺍﺭﺩ‪ ،‬ﺁﻨﭽﻪ ﻤىﮕﻭﻴﺩ ﻭﺤﻰ ﺍﺴﺕ ﻨﻪ ﻋﻠﻡ ﺸﺨﺹ ﺨﻭﺩﺵ‪.‬‬
‫ﺍﮔﺭ ﺠﺯ ﺨﺩﺍ ﻜﺱ ﺩﻴﮕﺭﻯ ﻋﻠﻡ ﻏﻴﺏ ﻤىﺩﺍﺸﺕ ﺒﺎﻴﺩ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﺯ ﺍﺴﺘﻤﺎﻉ ﮔﺭﻭﻩ ﺠﻥ ﺒﻪ ﺘﻼﻭﺘﺵ ﻭ ﻤﺘﺄﺜﺭ ﺸﺩﻥ ﺍﺯ‬
‫ﻗﺭﺁﻥ ﻭ ﺍﻴﻤﺎﻥ ﺒﻪ ﺁﻥ ﻤﻁﻠﻊ ﻤىﺸﺩ ﻭ ﺍﻴﻥ ﺠﺭﻴﺎﻥ ﻨﺒﺎﻴﺩ ﺒﻌﺩ ﺍﺯ ﻤﺩﺘﻰ ﻭ ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻰ ﺒﻪ ﺍﻁﻼﻉ ﺍﻭ ﻤىﺭﺴﻴﺩ‪،‬‬
‫ﭙﻴﺎﻤﺒﺭ)ﺹ( ﺒﺎ ﻋﻠﻡ ﺨﻭﺩ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺒﺎ ﻭﺤﻰ ﺍﺯ ﺍﻴﻥ ﺤﺎﺩﺜﻪ ﻤﻁﻠﻊ ﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﻭ ﻤﺎ ﻨﻴﺯ ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻴﻰ ﻜﻪ ﺒﺭ ﭙﻴﺎﻤﺒﺭ‬
‫ﻨﺎﺯل ﺸﺩﻩ ﺒﻪ ﺍﻴﻥ ﺠﺭﻴﺎﻥ ﭙىﺒﺭﺩﻩ ﺍﻴﻡ‪ ،‬ﻋﻠﻤﻰ ﻜﻪ ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻰ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﺹ( ﻋﻨﺎﻴﺕ ﺸﺩﻩ‪ ،‬ﺍﻜﻨﻭﻥ ﺩﺭ ﻤﺘﻥ ﻗﺭﺁﻥ‬
‫ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﻫﻤﻪﺀ ﻤﺎ ﻗﺭﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﺍﻴﻥ ﻋﻠﻡ ﭙﻴﺎﻤﺒﺭ)ﺹ( ﺭﺍ ﻨﺒﺎﻴﺩ ﻋﻠﻡ ﻏﻴﺏ ﺨﻭﺩ ﺍﻭ ﮔﺭﻓﺕ‪.‬‬
‫ﻤىﻔﺭﻤﺎﻴﺩ‪u.‬ﻗﺭﺁﻥ ﺩﺭ ﺍﻴﻥ ﺭﺍﺒﻁﻪ ﺩﺭ ﺁﻴﻪ ‪ 188‬ﺴﻭﺭﻩ ﺍﻻﻋﺭﺍﻑ ﺒﻪ ﭙﻴﺎﻤﺒﺭ‬
‫ﺨﻴ‪ِ ‬ﺭ ‪‬ﻭﻤ‪‬ﺎ‬
‫ﻥ ﺍﻝﹾ ﹶ‬
‫ﺕ ِﻤ ‪‬‬
‫ﺏ ﹶﻻﺴ‪ ‬ﹶﺘﻜﹾ ﹶﺜﺭ‪ ‬ﹸ‬
‫ﺕ َﺃﻋ‪ ‬ﹶﻠ ‪‬ﻡ ﺍﻝﹾ ﹶﻐﻴ‪ ‬‬
‫ﻀ ‪‬ﺭ ﹰﺍ ِﺇ ﱠﻻ ﻤ‪‬ﺎ ﺸﹶﺂ ‪‬ﺀ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻝﻭ‪ ‬ﻜﹸﻨ ﹸ‬
‫ﻙ ِﻝ ﹶﻨﻔﹾﺴِﻲ ﹶﻨﻔﹾﻌ ﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬‬
‫ﻗﹸل ﱠﻻ َﺃﻤ‪ِ ‬ﻠ ‪‬‬
‫ﻥ*‬
‫ﻲ ﺍﻝﺴ‪‬ﻭ ‪‬ﺀ ِﺇﻥ‪َ ‬ﺃ ﹶﻨﺎﹾ ِﺇ ﱠﻻ ﹶﻨﺫِﻴﺭ‪ ‬ﻭ ‪‬ﺒﺸِﻴﺭ‪ ‬ﱢﻝ ﹶﻘﻭ‪ٍ ‬ﻡ ‪‬ﻴﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺴ ِﻨ ‪‬‬
‫‪‬ﻤ ‪‬‬
‫ﺒﮕﻭ‪ :‬ﺒﺭﺍﻯ ﺨﻭﺩ ﻤﺎﻝﻙ ﺴﻭﺩ ﻭ ﺯﻴﺎﻨﻰ ﻨﻴﺴﺘﻡ ﻤﮕﺭ ﺁﻨﭽﻪ ﺨﺩﺍ ﺒﺨﻭﺍﻫﺩ‪ ،‬ﻭ ﺍﮔﺭ ﻏﻴﺏ ﺭﺍ ﻤىﺩﺍﻨﺴﺘﻡ ﺍﺯ ﺴﻭﺩ ﻭ ﺨﻴﺭ ﺒﺭﺍﻯ‬
‫ﺨﻭﺩ ﻤىﺎﻓﺯﻭﺩﻡ ﻭ ﻫﻴﭻ ﺸﺭﻯ ﺒﻤﻥ ﻨﻤىﺭﺴﻴﺩ‪ ،‬ﻤﻥ ﺠﺯ ﺒﻴﻡ ﺩﻫﻨﺩﻩ ﻭ ﻤﮊﺩﻩ ﺩﻫﻨﺩﻩ ﺍﻯ ﺒﺭﺍﻯ ﻤﺅﻤﻨﺎﻥ ﻨﻴﺴﺘﻡ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻲ‬
‫ﺏ ﻭ‪‬ﻻ َﺃﻗﹸﻭ ُل ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﻨﱢﻲ ‪‬ﻤ ﹶﻠﻙ‪ِ ‬ﺇﻥ‪َ ‬ﺃ ﱠﺘ ِﺒ ‪‬ﻊ ِﺇ ﱠﻻ ﻤ‪‬ﺎ ﻴ‪‬ﻭﺤ‪‬ﻰ ِﺇ ﹶﻝ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ﻭ‪‬ﻻ َﺃﻋ‪ ‬ﹶﻠ ‪‬ﻡ ﺍﻝﹾ ﹶﻐﻴ‪ ‬‬
‫ﺨﺯ‪‬ﺁ ِﺌ ‪‬‬
‫ﻗﹸل ﱠﻻ َﺃﻗﹸﻭ ُل ﹶﻝ ﹸﻜﻡ‪ ‬ﻋِﻨﺩِﻱ ﹶ‬
‫*‬ ‫ﺍﻻﻨﻌﺎﻡ‪50 :‬‬
‫ﺒﮕﻭ‪ :‬ﺒﺸﻤﺎ ﻨﻤىﮕﻭﻴﻡ ﻜﻪ ﺨﺯﺍﻨﻪ ﻫﺎﻯ ﺨﺩﺍ ﻨﺯﺩ ﻤﻥ ﺍﺴﺕ‪ ،‬ﻨﻪ ﻏﻴﺏ ﺭﺍ ﻤىﺩﺍﻨﻡ ﻭ ﻨﻪ ﺒﺭﺍﻯ ﺘﺎﻥ ﻤىﮕﻭﻴﻡ ﻜﻪ ﻤﻥ ﻓﺭﺸﺘﻪ‬
‫ﺍﻡ‪ ،‬ﻓﻘﻁ ﺁﻨﭽﻪ ﺭﺍ ﺒﻤﻥ ﻭﺤﻰ ﻤىﺸﻭﺩ ﭙﻴﺭﻭﻯ ﻤىﻜﻨﻡ‪.‬‬
‫ﺒﻤﻥ ﺒﮕﻭﺌﻴﺩ‪ :‬ﺩﺭ ﺼﻭﺭﺘﻴﻜﻪ ﺨﺩﺍﻯ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﻭ ﺍﻝﺸﻬﺎﺩﺓ ﺒﺎ ﺘﺄﻜﻴﺩ ﻭ ﺒﻁﻭﺭ ﻤﻜﺭﺭ‪ ،‬ﺩﺭ ﻜﺘﺎﺏ ﺨﻭﺩ )ﻗﺭﺁﻥ(‪ ،‬ﻁﻰ ﺁﻴﺎﺕ‬
‫ﻤﺘﻌﺩﺩﻯ‪ ،‬ﺒﺎ ﺍﻝﻔﺎﻅ ﺼﺭﻴﺢ ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﺠﺯ ﺨﺩﺍ ﺍﺤﺩﻯ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺭﺩ‪ ،‬ﻨﻪ ﺩﺭ ﺁﺴﻤﺎﻨﻬﺎ ﺠﺯ ﺍﻭ ﻜﺴﻰ ﻋﻠﻡ ﻏﻴﺏ ﺩﺍﺭﺩ‬
‫ﻭ ﻨﻪ ﺩﺭ ﺯﻤﻴﻥ‪ ،‬ﭙﻴﺎﻤﺒﺭﺵ ﺭﺍ ﻤﺄﻤﻭﺭ ﻤىﺴﺎﺯﺩ ﺘﺎ ﺍﺒﻬـﺎﻡ ﻤﺭﺩﻡ ﺭﺍ ﺭﻓﻊ ﻜﻨﺩ ﻭ ﺒﻪ ﺁﻨﺎﻥ ﺍﺒﻼﻍ ﻨﻤﺎﻴﺩ ﻜﻪ ﺍﺯ ﻋﻠﻡ ﻏﻴﺏ‬
‫ﻫﻴﭻ ﺒﻬﺭﻩ ﺍﻯ ﻨﺩﺍﺭﺩ‪ ،‬ﻓﻘﻁ ﭙﻴﺎﻡ ﺁﻭﺭﻴﺴﺕ‪ ،‬ﭽﻴﺯﻯ ﺭﺍ ﻤىﮕﻭﻴﺩ ﻜﻪ ﺒﻪ ﺍﻭ ﻭﺤﻰ ﺸﺩﻩ ﺍﺴﺕ‪ .‬ﺤﺎل ﺍﮔﺭ ﻜﺴﻰ ﺒﻴﺎﻴﺩ ﻭ ﺒﺭ‬
‫ﺨﻼﻑ ﻗﻭل ﺨﺩﺍ ﻭ ﭙﻴﺎﻤﺒﺭﺵ ﺍﺩﻋﺎ ﻜﻨﺩ ﻜﻪ ﻋﻠﻡ ﻏﻴﺏ ﺩﺍﺭﺩ ﻭ ﻴﺎ ﺘﻼﺵ ﻤىﻜﻨﺩ ﻜﻪ ﺒﺭﺍﻯ ﺩﻴﮕﺭﻯ ﻋﻠﻡ ﻏﻴﺏ ﺭﺍ ﺜﺎﺒﺕ‬
‫ﻜﻨﺩ ﺁﻴﺎ ﺍﺩﻋﺎﻯ ﺍﻭ ﺩﺭﻭﻍ ﻨﻴﺴﺕ؟ ﺁﻴﺎ ﺘﻼﺵ ﺍﻭ ﺘﻼﺵ ﺒﺭﺍﻯ ﺘﻜﺫﻴﺏ ﻗﻭل ﺨﺩﺍ ﻭ ﭙﻴﺎﻤﺒﺭﺵ ﻨﻴﺴﺕ؟‬
‫ﺩﺭ ﻗﺭﺁﻥ ﺩﻭ ﺁﻴﻪ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻋﺩﻩ ﺍﻯ ﺁﻨﻬﺎ ﺭﺍ ﻤﺒﻨﺎﻴﻰ ﺒﺭﺍﻯ ﺍﻋﺘﻘﺎﺩ ﺸﺎﻥ ﻤﺒﻨﻰ ﺒﺭ ﺍﺜﺒﺎﺕ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﻏﻴﺭ ﺨﺩﺍ‬
‫ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﻴﻜﻰ ﺁﻴﻪ ‪ 179‬ﺴﻭﺭﻩ ﺁل ﻋﻤﺭﺍﻥ ﻭ ﺩﻴﮕﺭﻯ ﺁﻴﻪ ‪ 26‬ﺴﻭﺭﻩ ﺍﻝﺠﻥ‪ .‬ﺁﻴﺎﺕ ﺍﻴﻨﻬﺎ ﺍﻨﺩ‪:‬‬

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‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﻝ ‪‬ﻴﻁﹾ ِﻠ ‪‬ﻌ ﹸﻜﻡ‪‬‬

‫ﺏ ‪‬ﻭﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻁ ‪‬ﻴ ِ‬
‫ﻥ ﺍﻝ ﱠ‬
‫ﺙ ِﻤ ‪‬‬
‫ﺨﺒِﻴ ﹶ‬
‫ﺤﺘﱠﻰ ‪‬ﻴﻤِﻴ ‪‬ﺯ ﺍﻝﹾ ﹶ‬
‫ﻋ ﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﺎ َﺃﻨﹾ ﹸﺘﻡ‪ ‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﻝ ‪‬ﻴ ﹶﺫ ‪‬ﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﺴ ِﻠ ِﻪ ‪‬ﻭ ِﺇﻥ‪ ‬ﹸﺘﺅْ ِﻤﻨﹸﻭﺍ ‪‬ﻭ ﹶﺘ ﱠﺘﻘﹸﻭﺍ ﹶﻓ ﹶﻠ ﹸﻜﻡ‪‬‬
‫ﺴ ِﻠ ِﻪ ‪‬ﻤﻥ‪ ‬ﻴﺸﹶﺎ ‪‬ﺀ ﻓﹶﺂ ِﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠﻪِ ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺠ‪ ‬ﹶﺘﺒِﻲ ِﻤﻥ‪ ‬ﺭ ‪‬‬
‫ﺏ ‪‬ﻭ ﹶﻝ ِﻜ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ﹶﻐﻴ‪ِ ‬‬
‫‪‬‬
‫ﻋﻅِﻴﻡ‪* ‬‬
‫َﺃﺠ‪‬ﺭ‪ ‬‬
‫ﺁل ﻋﻤﺭﺍﻥ‪179 :‬‬
‫ﻭ ﺨﺩﺍﻭﻨﺩ ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﺸﻤﺎ ﺭﺍ ﺍﺯ ﻏﻴﺏ ﻤﻁﻠﻊ ﺴﺎﺯﺩ‪ ،‬ﻭﻝﻴﻜﻥ ﺨﺩﺍﻭﻨﺩ ﺍﺯ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺨﻭﺩ ﻫﺭﻜﻰ ﺭﺍ ﺨﻭﺍﻫﺩ‬
‫ﺒﺭﻤىﮕﺯﻴﻨﺩ‪ ،‬ﭙﺱ ﺒﻪ ﺨﺩﺍ ﻭ ﭙﻴﺎﻤﺒﺭﺍﻨﺵ ﺍﻴﻤﺎﻥ ﺒﻴﺎﻭﺭﻴﺩ ﻭ ﺍﮔﺭ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻴﺩ ﻭ ﺘﻘﻭﻯ ﭙﻴﺸﻪ ﻜﺭﺩﻴﺩ ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺒﺭﺍﻯ‬
‫ﺘﺎﻥ ﭙﺎﺩﺍﺵ ﺒﺯﺭﮔﻴﺴﺕ‪.‬‬
‫ﻥ ‪‬ﻴ ‪‬ﺩﻴ‪ِ ‬ﻪ ‪‬ﻭ ِﻤﻥ‪‬‬
‫ﻙ ﻤِﻥ ‪‬ﺒﻴ‪ِ ‬‬
‫ﻥ ﺍﺭ‪ ‬ﹶﺘﻀ‪‬ﻰ ﻤِﻥ ‪‬ﺭﺴ‪‬ﻭ ٍل ﹶﻓ ِﺈ ﱠﻨ ‪‬ﻪ ‪‬ﻴﺴ‪ ‬ﹸﻠ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺒ ِﻪ َﺃﺤ‪‬ﺩﹰﺍ * ِﺇ ﱠﻻ ‪‬ﻤ ِ‬
‫ﻼ ‪‬ﻴﻅﹾ ِﻬ ‪‬ﺭ ‪‬‬
‫ﻋﺎﻝِ ‪‬ﻡ ﺍﻝﹾ ﹶﻐﻴ‪ِ ‬‬
‫‪‬‬
‫ﺨﻠﹾ ِﻔ ِﻪ ‪‬ﺭﺼ‪‬ﺩﹰﺍ *‬
‫ﹶ‬
‫ﺍﻝﺠﻥ ‪26 :‬ـ ‪28‬‬
‫ﺩﺍﻨﺎﻯ ﻏﻴﺏ‪ ،‬ﻜﻪ ﺒﺭ ﻏﻴﺒﺵ ﺍﺤﺩﻯ ﺭﺍ ﺁﮔﺎﻩ ﻨﺴﺎﺯﺩ‪ ،‬ﻤﮕﺭ ﭙﻴﺎﻡ ﺭﺴﺎﻨﻰ ﺭﺍ ﻜﻪ ﺨﻭﺩ ﺒﺭﮔﺯﻴﻨﺩ‪ ،‬ﻜﻪ ﺍﻭ ﺩﺭ ﺠﻠﻭ ﻭ ﻋﻘﺒﺵ‬
‫ﻨﮕﺭﺍﻨﻰ ﻤىﻔﺭﺴﺘﺩ‪ ،‬ﺘﺎ ﺒﺩﺍﻨﺩ ﻜﻪ ﭙﻴﺎﻡ ﻫﺎﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻨﺭﺍ ﺭﺴﺎﻨﺩﻩ ﺍﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻭﻯ ﺒﻪ ﺁﻨﭽﻪ ﻨﺯﺩ ﺁﻨﻬﺎﺴﺕ ﺍﺤﺎﻁﻪ‬
‫ﻜﺭﺩﻩ ﻭ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺒﻪ ﺸﻤﺎﺭﺵ "ﺩﻗﻴﻘﻰ" ﺸﻤﺭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺍﺴﺘﻨﺎﺩ ﮔﺭﻭﻩ ﻤﺫﻜﻭﺭ ﺒﺭ ﺍﻴﻥ ﺁﻴﺎﺕ‪ ،‬ﺨﻴﻠﻰ ﻭﺍﻫﻰ ﻭ ﻏﻴﺭ ﻋﻠﻤﻰ ﺍﺴﺕ‪ ،‬ﺁﻨﻬﺎ ﻨﻪ ﺩﺭ ﺨﻭﺩ ﺁﻴﺎﺕ ﺩﻗﺕ ﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﻨﻪ ﺒﻪ‬
‫ﺁﻴﺎﺕ ﻗﺒل ﻭ ﺒﻌﺩﺵ ﺘﻭﺠﻪ ﻨﻤﻭﺩﻩ ﺍﻨﺩ ﻭ ﻨﻪ ﺒﻪ ﺁﻴﺎﺕ ﺩﻴﮕﺭ ﻗﺭﺁﻥ ﺍﻋﺘﻨﺎﻴﻰ ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﻜﻪ ﺒﺎﻫﻤﻪ ﺼﺭﺍﺤﺕ ﻭ ﻗﺎﻁﻌﻴﺕ ﻋﻠﻡ‬
‫ﻏﻴﺏ ﺭﺍ ﻤﻨﺤﺼﺭ ﺩﺭ ﻋﻠﻡ ﺨﺩﺍ ﺸﻤﺭﺩﻩ ﻭ ﺍﺯ ﻫﺭﻜﺱ ﺩﻴﮕﺭﻯ ﺩﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﻨﻔﻰ ﻤىﻜﻨﺩ‪ .‬ﺍﺴﺘﻨﺎﺩ ﺍﻴﻥ ﮔﺭﻭﻩ ﺒﻪ‬
‫ﻜﺴﺎﻨﻰ ﺸﺒﺎﻫﺕ ﺩﺍﺭﺩ ﻜﻪ ﺒﺭﺍﻯ ﺭﺃﻯ ﺨﻭﺩ ﺩﻻﻴﻠﻰ ﺩﺭ ﻗﺭﺁﻥ ﺠﺴﺘﺠﻭ ﻤىﻜﻨﻨﺩ ﻭ ﭽﻭﻥ ﺩﻝﻴل ﻭﺍﻀﺢ ﻭ ﺼﺭﻴﺤﻰ ﺒﺭﺍﻯ‬
‫ﺘﺎﺌﻴﺩ ﺭﺃﻯ ﺨﻭﺩ ﺩﺭ ﻗﺭﺁﻥ ﻨﻴﺎﺒﻨﺩ‪ ،‬ﺴﻌﻰ ﻤىﻜﻨﻨﺩ ﺘﺎ ﺍﻝﻔﺎﻅ ﻭ ﻜﻠﻤﺎﺘﻰ ﺭﺍ ﻜﻪ ﺁﻨﺎﻨﺭﺍ ﺩﺭ ﺍﺜﺒﺎﺕ ﺍﺩﻋﺎﻯ ﺸﺎﻥ ﻜﻤﻙ ﻤىﻜﻨﺩ ﺍﺯ‬
‫ﻗﺭﺁﻥ ﺒﻴﺭﻭﻥ ﻜﺸﻨﺩ ﻭ ﺒﻪ ﻨﻔﻊ ﺭﺃﻯ ﺨﻭﺩ ﺘﻭﺠﻴﻪ ﻜﻨﻨﺩ‪ ،‬ﮔﻭﻴﺎ ﺒﺠﺎﻯ ﺁﻨﻜﻪ ﺍﻓﻜﺎﺭ ﺨﻭﺩ ﺭﺍ ﺍﺯ ﻗﺭﺁﻥ ﺒﮕﻴﺭﻨﺩ ﻭ ﻴﺎ ﺁﺭﺍﺀ ﺨﻭﺩ‬
‫ﺭﺍ ﺒﻪ ﻤﺤﻙ ﻗﺭﺁﻥ ﺒﺴﻨﺠﻨﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﺭﺃﻯ ﺨﻭﺩ ﺭﺍ ﺒﺭ ﻗﺭﺁﻥ ﺘﺤﻤﻴل ﻤىﻜﻨﻨﺩ ﻭ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺭﺃﻯ ﺨﻭﺩ ﺁﻴﺎﺕ ﻗﺭﺁﻥ ﺭﺍ‬
‫ﺘﻭﺠﻴﻪ ﻭ ﺘﻌﺒﻴﺭ ﻤىﻜﻨﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺘﻘﺎﻀﺎﻯ ﺍﻴﻤﺎﻥ ﺒﻪ ﻗﺭﺁﻥ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﺒﺭﺍﺒﺭ ﻫﺭ ﺁﻴﻪ ﺁﻥ ﺍﻤﻨﺎ ﻭ ﺴﻠﻤﻨﺎ ﺒﮕﻭﺌﻴﻡ‪،‬‬
‫ﺒﺎ ﺫﻫﻥ ﺸﻔﺎﻑ ﺩﺭ ﭙﺎﻯ ﻗﺭﺁﻥ ﺒﺎﻴﺴﺘﻴﻡ‪ ،‬ﻫﺭ ﺫﻫﻨﻴﺘﻰ ﻜﻪ ﻗﺒل ﺍﺯ ﻤﺭﺍﺠﻌﻪ ﺒﻪ ﻗﺭﺁﻥ ﺩﺭ ﻤﺎ ﺘﺒﻠﻭﺭ ﻴﺎﻓﺘﻪ ﻭ ﺒﺎ ﻗﺭﺁﻥ ﻤﻐﺎﻴﺭﺕ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺩﻭﺭ ﺒﺭﻴﺯﻴﻡ‪ ،‬ﻨﻅﺭﺍﺕ ﺨﻭﺩ ﺭﺍ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﻗﺭﺁﻥ ﺘﺼﺤﻴﺢ ﻜﻨﻴﻡ‪ ،‬ﻨﻪ ﺍﻴﻨﻜﻪ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﻔﻊ ﺁﺭﺍﺀ ﺨﻭﺩ‬
‫ﺘﺄﻭﻴل ﻨﻤﺎﺌﻴﻡ‪.‬‬
‫ﻜﺴﺎﻨﻴﻜﻪ ﺍﺩﻋﺎ ﻤىﻜﻨﻨﺩ ﺍﺴﺘﺜﻨﺎﺀ ﺩﺭ ﺁﻴﻪ ‪ 27‬ﺴﻭﺭﻩ ﺠﻥ ﻤﺸﻌﺭ ﺒﺭ ﺍﺜﺒﺎﺕ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺒﺭﮔﺯﻴﺩﻩ ﺍﻝﻬﻰ ﺍﺴﺕ‪،‬‬
‫ﻤﺭﺘﻜﺏ ﭽﻨﺩ ﺍﺸﺘﺒﺎﻩ ﺒﺯﺭﮒ ﺸﺩﻩ ﺍﻨﺩ‪:‬‬
‫ﺒﻪ ﺁﻴﺎﺕ ﻗﺒل ﺍﺯ ﺁﻥ‪ ،‬ﺁﻴﺎﺕ ‪25‬ﻭ ‪ 26‬ﺘﻭﺠﻪ ﻨﻜﺭﺩﻩ ﺍﻨﺩ ﻜﻪ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻏﻴ‪ِ ‬ﺒ ِﻪ َﺃﺤ‪‬ﺩﹰﺍ *‬
‫ﻼ ‪‬ﻴﻅﹾ ِﻬ ‪‬ﺭ ‪‬‬
‫ﻥ َﺃﻡ‪ ‬ﻴﺠ‪ ‬ﻌ ُل ﹶﻝ ‪‬ﻪ ‪‬ﺭﺒ‪‬ﻲ َﺃﻤ‪‬ﺩﹰﺍ* ﻋ‪‬ﺎﻝِ ‪‬ﻡ ﺍﻝﹾ ﹶﻐﻴ‪ِ ‬‬
‫ﻋﺩ‪‬ﻭ ‪‬‬
‫ﹸﻗلْ ِﺇﻥ‪َ ‬ﺃﺩ‪‬ﺭِﻱ َﺃ ﹶﻗﺭِﻴﺏ‪ ‬ﻤ‪‬ﺎ ﺘﹸﻭ ‪‬‬

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‫ﺒﮕﻭ‪ :‬ﻨﻤىﺩﺍﻨﻡ ﻜﻪ ﺁﻴﺎ ﺁﻨﭽﻪ ﻭﻋﺩﻩ ﺍﺵ ﺒﻪ ﺸﻤﺎ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ ﻨﺯﺩﻴﻙ ﺍﺴﺕ ﻭ ﻴﺎ ﭙﺭﻭﺭﺩﮔﺎﺭﻡ ﻜﻪ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺍﺴﺕ ﻭ‬
‫ﺍﺤﺩﻯ ﺭﺍ ﺒﺭ ﻏﻴﺏ ﺨﻭﺩ ﺁﮔﺎﻩ ﻨﻤىﺴﺎﺯﺩ‪ ،‬ﺒﺭﺍﻯ ﺁﻥ ﻤﺩﺘﻰ ﺭﺍ ﻗﺭﺍﺭ ﺩﺍﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺴﺘﻭﺭ ﻤىﺩﻫﺩ ﻜﻪ ﺒﮕﻭﻴﺩ‪ :‬ﻤﻥ ﺍﺯ ﻏﻴﺏ ﺁﮔﺎﻩ ﻨﻴﺴﺘﻡ‪ ،‬ﻨﻤىﺩﺍﻨﻡ ﻜﻪ ﻭﻋﺩﻩ ﻫﺎﻯ ﺍﻝﻬﻰ ﺩﺭ‬
‫ﻤﻭﺭﺩ ﺸﻤﺎ ﭽﻪ ﺯﻤﺎﻨﻰ ﺘﺤﻘﻕ ﻤىﻴﺎﺒﺩ‪ ،‬ﻓﻘﻁ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻤﻥ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺍﺴﺕ ﻭ ﻫﻴﭽﻜﺴﻰ ﺭﺍ ﺒﺭ ﻏﻴﺏ ﻤﻁﻠﻊ ﻨﻤىﺴﺎﺯﺩ‪.‬‬
‫ﻤﺘﻭﺠﻪ ﻨﺸﺩﻩ ﺍﻨﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ‪ ،‬ﺍﺴﺘﺜﻨﺎﺀ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﻓﺭﺸﺘﻪ ﺤﺎﻤل ﻭﺤﻰ ﺭﺍﺠﻊ ﺍﺴﺕ‪ ،‬ﻤﻨﻅﻭﺭ ﺍﺯ‬
‫"ﺭﺴﻭل" ﺩﺭ ﺁﻴﻪ ‪ 27‬ﻓﺭﺸﺘﻪ ﺤﺎﻤل ﻭﺤﻰ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﺠﻠﻭ ﻭ ﻋﻘﺒﺵ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻨﮕﺭﺍﻥ ﻭ ﻤﺤﺎﻓﻅ ﺩﻴﮕﺭﻯ ﻓﺭﺴﺘﺎﺩﻩ‬
‫ﻤىﺸﻭﻨﺩ‪ ،‬ﺘﺎ "ﭙﻴﺎﻡ ﻭﺤﻰ" ﺭﺍ ﺒﺎ ﻜﻤﺎل ﺍﻤﺎﻨﺕ ﻭ ﺒﺩﻭﻥ ﺩﺴﺕ ﺒﺭﺩ ﻭ ﻜﻡ ﻭ ﻜﺎﺴﺕ ﻭ ﺒﺩﻭﻥ ﺘﺄﺨﻴﺭ ﺒﻪ ﭙﻴﺎﻤﺒﺭ ﺒﺭﺴﺎﻨﺩ‪.‬‬
‫ﺍﻴﻨﻬﺎ ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ "ﻋﻠﻡ ﻏﻴﺏ" ﻏﻴﺭ ﺍﺯ ﺍﻁﻼﻉ ﺍﺯ ﻏﻴﺏ ﺫﺭﻴﻌﻪ ﻭﺤﻰ ﺍﺴﺕ‪ .‬ﺍﺯ ﻏﻴﺏ ﻓﻘﻁ ﺒﺎ ﻭﺤﻰ ﻤىﺘﻭﺍﻥ ﺍﻁﻼﻉ‬
‫ﻴﺎﻓﺕ‪" .‬ﺍﻁﻼﻉ ﺍﺯ ﻏﻴﺏ ﺒﺎ ﻭﺤﻰ" ﻏﻴﺭ ﺍﺯ "ﻋﻠﻡ ﻏﻴﺏ" ﺍﺴﺕ‪ .‬ﺨﺩﺍﻭﻨﺩ ﺒﻪ ﺍﺤﺩﻯ ﺩﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ "ﻋﻠﻡ ﻏﻴﺏ" ﻋﻁﺎ‬
‫ﻨﻜﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﻭﻝﻰ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺭﺍ ﺒﺎ "ﻭﺤﻰ" ﺍﺯ ﺤﻘﺎﻴﻕ ﻏﻴﺒﻰ ﻤﻁﻠﻊ ﺴﺎﺨﺘﻪ ﻭ ﺍﻤﻭﺭ ﻏﻴﺒﻰ ﺭﺍ "ﻜﻪ ﺍﻨﺴﺎﻥ ﻤﺴﺘﻘﻴﻤﹰﺎ ﺍﺯ ﺩﺭﻙ‬
‫ﺁﻥ ﻋﺎﺠﺯ ﺍﺴﺕ" ﺩﺭ ﻜﺘﺏ ﻤﻨـﺯل ﺨﻭﺩ ﺒﻴﺎﻥ ﻓﺭﻤﻭﺩﻩ‪ ،‬ﺒﺎ ﻤﺭﺍﺠﻌﻪ ﺒﻪ ﻜﺘﺏ ﺍﻝﻬﻰ ﻫﺭﻜﺴﻰ ﻤىﺘﻭﺍﻨﺩ ﺒﻪ ﺨﻴﻠﻰ ﺍﺯ ﺍﻤﻭﺭ‬
‫ﺍﻁﻼﻉ ﺤﺎﺼل ﻜﻨﺩ‪ .‬ﻤﺘﺄﺴﻔﺎﻨﻪ ﺍﻴﻥ ﮔﺭﻭﻩ "ﺍﺨﺒﺎﺭ …ﻏﻴﺒﻰ ﻤﺜل‪ ،‬ﺒﻬﺸﺕ‪ ،‬ﺩﻭﺯﺥ‪ ،‬ﻓﺭﺸﺘﻪ‪ ،‬ﺠﻥ‪ ،‬ﺭﻭﺡ‪ ،‬ﺒﺭﺯﺥ‪ ،‬ﻗﻴﺎﻤﺕ‬
‫ﻏﻴﺏ" ﺭﺍ ﺒﺎ "ﻋﻠﻡ ﻏﻴﺏ" ﺨﻠﻁ ﻤىﻜﻨﻨﺩ ﻭ ﺍﻁﻼﻉ ﺍﺯ ﻏﻴﺏ ﺫﺭﻴﻌﻪ ﻭﺤﻰ ﺭﺍ "ﻋﻠﻡ ﻏﻴﺏ" ﻤىﮕﻴﺭﻨﺩ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﻜﺴﺎﻨﻴﻜﻪ ﺩﺭ ﻤﻭﺭﺩ ﺁﻴﻪ ‪ 179‬ﺴﻭﺭﻩ ﺁل ﻋﻤﺭﺍﻥ ﮔﻤﺎﻥ ﻤىﻜﻨﻨﺩ ﻜﻪ ﻤﻨﻅﻭﺭ ﺍﺯ )ﻭﻝﻜﻥ ﺍﷲ ﻴﺠﺘﺒﻰ ﻤﻥ ﺭﺴﻠﻪ ﻤﻥ‬
‫ﻴﺸﺎﺀ( ﺍﺜﺒﺎﺕ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﺒﺭﺨﻰ ﺍﺯ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺍﺴﺕ‪ ،‬ﻤﺭﺘﻜﺏ ﭽﻨﺩ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﺍﻨﺩ‪:‬‬
‫ﺒﻪ ﻤﺭﺍﺩ ﺁﻴﻪ ﻭ ﻤﻭﻀﻭﻉ ﺍﺼﻠﻰ ﺒﺤﺙ ﺩﺭ ﺁﻥ ﺘﻭﺠﻪ ﻨﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺁﻨﺎﻥ ﺍﺯ ﺁﺨﺭ ﺁﻴﻪ ﺍﻨﺘﺒﺎﻫﻰ ﻤىﮕﻴﺭﻨﺩ ﻜﻪ‬
‫ﺒﺎ ﺍﻭل ﺁﻴﻪ ﺒﻬﻴﭻ ﺼﻭﺭﺘﻰ ﺠﻭﺭ ﻨﻤىﺂﻴﺩ‪ ،‬ﺍﺒﺘﺩﺍﺀ ﺁﻴﻪ ﭽﻨﻴﻥ ﺍﺴﺕ‪:‬‬
‫ﺏ‬
‫ﻁ ‪‬ﻴ ِ‬
‫ﻥ ﺍﻝ ﱠ‬
‫ﺙ ِﻤ ‪‬‬
‫ﺨﺒِﻴ ﹶ‬
‫ﺤﺘﱠﻰ ‪‬ﻴﻤِﻴ ‪‬ﺯ ﺍﻝﹾ ﹶ‬
‫ﻋ ﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﺎ َﺃﻨﹾﺘﹸﻡ‪ ‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﻝ ‪‬ﻴ ﹶﺫ ‪‬ﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﺨﺩﺍﻭﻨﺩ ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﻤﺅﻤﻨﺎﻥ ﺭﺍ ﺩﺭ ﺤﺎﻝﺘﻰ ﺒﮕﺫﺍﺭﺩ ﻜﻪ ﺸﻤﺎ ﺍﻜﻨﻭﻥ ﺩﺭ ﺁﻥ ﺒﺴﺭ ﻤىﺒﺭﻴﺩ‪ ،‬ﺘﺎ ﺁﻨﻜﻪ ﻨﺎﭙﺎﻙ ﺭﺍ ﺍﺯ ﭙﺎﻙ‬
‫ﺠﺩﺍ ﻜﻨﺩ‪.‬‬
‫ﻴﻌﻨﻰ ﺴﻨﺕ ﺍﻝﻬﻰ ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﻤﺅﻤﻨﺎﻥ ﺭﺍ ﺒﺩﻭﻥ ﺘﻔﻜﻴﻙ ﺨﻭﺏ ﺍﺯ ﺒﺩ ﻭ ﭙﺎﻙ ﺍﺯ ﻨﺎﭙﺎﻙ ﺩﺭ ﺤﺎﻝﺕ ﻤﺨﺘﻠﻁ ﺒﮕﺫﺍﺭﺩ‪.‬‬
‫ﺴﭙﺱ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺏ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ﹶﻐﻴ‪ِ ‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﻝ ‪‬ﻴﻁﹾ ِﻠ ‪‬ﻌ ﹸﻜﻡ‪ ‬‬
‫‪‬ﻭﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻭ ﺨﺩﺍﻭﻨﺩ ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﺸﻤﺎ ﺭﺍ ﺍﺯ ﻏﻴﺏ ﻤﻁﻠﻊ ﺴﺎﺯﺩ‪.‬‬
‫ﻴﻌﻨﻰ ﺘﻔﻜﻴﻙ ﭙﺎﻙ ﺍﺯ ﻨﺎﭙﺎﻙ ﺒﻪ ﺍﻴﻥ ﺘﺭﺘﻴﺏ ﺼﻭﺭﺕ ﻨﻤىﮕﻴﺭﺩ ﻜﻪ ﺸﻤﺎ ﺭﺍ ﺍﺯ ﻏﻴﺏ ﻤﻁﻠﻊ ﺴﺎﺯﺩ ﻭ ﺍﺯ ﻁﺭﻴﻕ ﻋﻠﻡ ﻏﻴﺏ‬
‫ﺩﺭﻙ ﻜﻨﻴﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺨﺒﻴﺙ ﺍﺴﺕ ﻭ ﭽﻪ ﻜﺴﻰ ﻁﻴﺏ‪.‬‬
‫ﻭ ﻤﺘﻌﺎﻗﺏ ﺁﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻋﻅِﻴﻡ‪* ‬‬
‫ﺴ ِﻠ ِﻪ ‪‬ﻭ ِﺇﻥ‪ ‬ﹸﺘﺅْ ِﻤﻨﹸﻭﺍ ‪‬ﻭ ﹶﺘ ﱠﺘﻘﹸﻭﺍ ﹶﻓ ﹶﻠ ﹸﻜﻡ‪َ ‬ﺃﺠ‪‬ﺭ‪ ‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺠ‪ ‬ﹶﺘﺒِﻲ ِﻤﻥ‪ ‬ﺭﺴ‪ِ ‬ﻠ ِﻪ ‪‬ﻤﻥ‪ ‬ﻴﺸﹶﺎ ‪‬ﺀ ﻓﹶﺂ ِﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫‪‬ﻭ ﹶﻝ ِﻜ ‪‬‬
‫ﻭﻝﻰ ﺨﺩﺍﻭﻨﺩ ﺍﺯ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻫﺭﻜﻰ ﺭﺍ ﺨﻭﺍﻫﺩ ﺒﺭﻤىﮕﺯﻴﻨﺩ‪ ،‬ﭙﺱ ﺒﻪ ﺨﺩﺍ ﻭ ﭙﻴﺎﻤﺒﺭﺍﻨﺵ ﺍﻴﻤﺎﻥ ﺒﻴﺎﻭﺭﻴﺩ‪ ،‬ﻭ ﺍﮔﺭ ﺍﻴﻤﺎﻥ‬
‫ﺁﻭﺭﺩﻴﺩ ﻭ ﭙﺭﻫﻴﺯﮔﺎﺭﻯ ﻨﻤﻭﺩﻴﺩ ﺒﺭﺍﻯ ﺘﺎﻥ ﭙﺎﺩﺍﺵ ﺒﺯﺭﮔﻴﺴﺕ‪.‬‬

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‫ﻴﻌﻨﻰ ﺘﻔﻜﻴﻙ ﭙﺎﻙ ﺍﺯ ﻨﺎﭙﺎﻙ ﻭ ﺨﺎﻝﺹ ﻭ ﻤﺨﻠﺹ ﺍﺯ ﻨﺎﺨﺎﻝﺹ ﻭ ﻏﻴﺭ ﻤﺨﻠﺹ ﺍﺯ ﻁﺭﻴﻕ ﮔﺯﻴﻨﺵ ﭙﻴﺎﻤﺒﺭ ﻭ ﺍﺭﺴﺎل ﺍﻭ‬
‫ﺒﺴﻭﻯ ﻤﺭﺩﻡ ﺍﻨﺠﺎﻡ ﻤىﮕﻴﺭﺩ‪ ،‬ﺒﺎ ﺒﻌﺜﺕ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻤﺭﺩﻡ ﺒﻪ ﺩﻭﮔﺭﻭﻩ ﺘﻘﺴﻴﻡ ﻤىﺸﻭﻨﺩ ﻭ ﭙﺎﻙ ﻭ ﻨﺎﭙﺎﻙ ﺍﺯ ﻫﻤﺩﻴﮕﺭ ﺠﺩﺍ‬
‫ﻤىﺸﻭﻨﺩ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻓﻘﻁ ﺒﺭﺍﻯ ﻜﺴﺎﻨﻰ ﺍﺒﻬﺎﻡ ﻭ ﺍﻏﻤﺎﻀﻰ ﻭﺠﻭﺩ ﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ ﻜﻪ ﺩل ﺒﻴﻤﺎﺭ ﺩﺍﺭﻨﺩ ﻭ ﺍﺯ ﺯﺍﻭﻴﻪ ﻜﺞ ﺒﺴﻭﻯ ﺁﻥ‬
‫ﻤىﻨﮕﺭﻨﺩ‪.‬‬
‫ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺍﻴﻥ ﮔﺭﻭﻩ ﺒﺠﺎﻯ ﺁﻨﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺭﺍ ﺒﺭﺍﻯ ﺘﺼﺤﻴﺢ ﺫﻫﻨﻴﺕ ﻤﻌﻭﺝ ﺨﻭﺩ ﺭﻫﻨﻤﺎ ﺒﮕﻴﺭﻨﺩ ﻭ ﺒﮕﻭﻴﻨﺩ ﻜﻪ‬
‫ﺨﺩﺍﻭﻨﺩ ﺍﺤﺩﻯ ﺭﺍ ﺍﺯ ﻏﻴﺏ ﺁﮔﺎﻩ ﻨﻤىﺴﺎﺯﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﺍﺩﻋﺎ ﻤىﻜﻨﻨﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻨﺸﺎﻨﻪ ﺍﻯ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻋﻠﻡ ﻏﻴﺏ ﺒﻪ‬
‫ﺒﺭﺨﻰ ﺍﺯ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻭﺠﻭﺩ ﺩﺍﺭﺩ!!‬
‫ﺍﻴﻨﻬﺎ ﻤﺘﻭﺠﻪ ﻨﻴﺴﺘﻨﺩ ﻜﻪ ﺒﺎ ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﺨﻭﺩ ﺒﻪ ﻫﺭ ﻤﺨﺎﻁﺏ ﺍﻴﻥ ﺍﻨﺘﺒﺎﻩ ﺭﺍ ﻤىﺩﻫﻨﺩ ﻜﻪ ﺩﺭ ﻗﺭﺁﻥ ﺘﻨﺎﻗﺽ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪،‬‬
‫ﺒﺭﺨﻰ ﺍﺯ ﺁﻴﺎﺘﺵ ﺒﺎ ﻗﺎﻁﻌﻴﺕ ﺒﺭ ﺍﻴﻥ ﺘﺄﻜﻴﺩ ﺩﺍﺭﺩ ﻜﻪ ﺍﺤﺩﻯ ﺠﺯ ﺨﺩﺍ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺭﺩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺒﺭﺨﻰ ﺩﻴﮕﺭﻯ ﻨﺸﺎﻨﻪ‬
‫ﻫﺎﻴﻰ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺘﺼﻭﺭ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﻤﺎﺴﻭﻯ ﺍﷲ ﺭﺍ ﺒﻪ ﻤﺨﺎﻁﺏ ﺍﻝﻘﺎﺀ ﻤىﻜﻨﺩ!! ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺴﺎﺤﺕ ﻤﻘﺩﺱ ﻜﻼﻡ‬
‫ﺒﻠﻴﻎ ﺍﻝﻬﻰ ﺍﺯ ﺍﻴﻥ ﻋﻴﺏ ﻤﻨـﺯﻩ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﺘﻨﺎﻗﻀﻰ ﺩﺭ ﺁﻥ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ ﺒﻠﻜﻪ ﺁﻴﺎﺘﺵ ﻫﻤﺂﻫﻨﮓ‪ ،‬ﻴﻜﻰ ﻤﺅﻴﺩ ﺩﻴﮕﺭﻯ‬
‫ﻭ ﻴﻜﻰ ﺸﺭﺡ ﻭ ﺘﻔﺼﻴل ﺩﻴﮕﺭﻯ‪ ،‬ﻫﺭﻜﻰ ﺍﺯ ﻜﺩﺍﻡ ﺁﻴﻪ ﻗﺭﺁﻥ ﺘﻌﺒﻴﺭ ﻭ ﺘﻔﺴﻴﺭﻯ ﺍﺭﺍﺌﻪ ﻜﻨﺩ ﻜﻪ ﺒﺎ ﺁﻴﺎﺕ ﺩﻴﮕﺭ ﻗﺭﺁﻥ ﺘﺼﺎﺩﻡ‬
‫ﻜﻨﺩ‪ ،‬ﻤﺭﺘﻜﺏ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﻭ ﻗﺭﺁﻥ ﺤﻜﻴﻡ ﺭﺍ ﺩﺭ ﻤﻅﻨﻪ ﺘﻨﺎﻗﺽ ﮔﻭﻴﻰ ﻗﺭﺍﺭﺩﺍﺩﻩ‪.‬‬
‫ﺍﺯ ﻁﺭﻴﻕ ﺩﺍﺴﺘﺎﻥ ﻫﺎﻯ ﻤﺘﻌﺩﺩﻯ ﻨﻴﺯ ﻫﻤﻴﻥ ﺤﻘﻴﻘﺕ ﺭﺍ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺭﻨﺩ‪ :‬ﺩﺭ ﻤﻭﺭﺩ ﺤﻀﺭﺕ‬
‫ﺍﺒﺭﺍﻫﻴﻡ )ﻉ( ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ‪ :‬ﺠﻤﻌﻰ ﺍﺯ ﻓﺭﺸﺘﻪ ﻫﺎ ﺒﻪ ﺸﻜل ﺠﻭﺍﻨﺎﻥ ﺒﺭﻭﻤﻨﺩﻯ ﺒﻪ ﺨﺎﻨﻪ ﺍﻭ ﻤىﺂﻴﻨﺩ‪ ،‬ﺍﺯ ﺁﻨﺎﻥ ﺍﺴﺘﻘﺒﺎل‬
‫ﻤىﻜﻨﺩ‪ ،‬ﻤىﺭﻭﺩ ﮔﻭﺴﺎﻝﻪ ﺍﻯ ﺫﺒﺢ ﻨﻤﻭﺩﻩ ﺩﺭ ﺭﻭﻏﻥ ﺒﺭﻴﺎﻥ ﻤىﻜﻨﺩ ﻭ ﺒﺭ ﻤىﮕﺭﺩﺩ ﻭ ﺩﺭ ﺠﻠﻭ ﺁﻨﺎﻥ ﺒﺭ ﺴﻔﺭﻩ‬
‫ﻤىﮕﺫﺍﺭﺩ‪ ،‬ﻨﺎﮔﻪ ﻤﺘﻭﺠﻪ ﻤىﺸﻭﺩ ﻜﻪ ﻤﻬﻤﺎﻨﺎﻥ ﮔﺭﺍﻤﻰ ﺍﺵ ﺍﺯ ﻁﻌﺎﻡ ﺩﺴﺕ ﺒﺎﺯ ﺩﺍﺸﺘﻪ ﺍﻨﺩ‪ ،‬ﺍﺤﺴﺎﺱ ﺘﺭﺱ ﻤىﻜﻨﺩ ﻜﻪ‬
‫ﻤﺒﺎﺩﺍ ﻤﻬﻤﺎﻨﺎﻨﺵ ﻗﺼﺩ ﺩﺸﻤﻨﻰ ﺩﺍﺭﻨﺩ ﻜﻪ ﺒﺴﻭﻯ ﻁﻌﺎﻡ ﺩﺴﺕ ﺩﺭﺍﺯ ﻨﻤىﻜﻨﻨﺩ ﻭ ﺍﺯ ﺨﻭﺭﺩﻥ ﺍﻤﺘﻨﺎﻉ ﻤىﻭﺭﺯﻨﺩ‪ ،‬ﻤﻌﻤﻭل‬
‫ﺍﻴﻥ ﺒﻭﺩ ﻜﻪ ﻜﺴﻰ ﺒﻪ ﻗﺼﺩ ﺩﺸﻤﻨﻰ ﺒﻪ ﺨﺎﻨﻪ ﺩﻴﮕﺭﻯ ﻭﺍﺭﺩ ﻤىﺸﺩ ﺍﺯ ﺨﻭﺭﺩﻥ ﻁﻌﺎﻡ ﺒﺭ ﺴﻔﺭﻩ ﺍﻭ ﺨﻭﺩﺩﺍﺭﻯ ﻤىﻜﺭﺩ‪،‬‬
‫ﻓﺭﺸﺘﻪ ﻫﺎ ﻭﻗﺘﻰ ﺤﺎﻝﺕ ﺍﻭ ﺭﺍ ﭙﺭﻴﺸﺎﻥ ﻴﺎﻓﺘﻨﺩ ﮔﻔﺘﻨﺩ‪ :‬ﻤﺎ ﻓﺭﺴﺘﺎﺩﻩ ﻫﺎﻴﻰ ﺍﺯ ﺠﺎﻨﺏ ﭙﺭﻭﺭﺩﮔﺎﺭﻴﻡ ﺘﺎ ﺒﺸﺎﺭﺕ ﺍﺴﺤﺎﻕ ﻭ ﭙﺱ‬
‫ﺍﺯ ﺍﻭ ﻴﻌﻘﻭﺏ ﺭﺍ ﺒﻪ ﺘﻭ ﺒﺩﻫﻴﻡ‪ .‬ﺍﻭ ﻭ ﻫﻤﺴﺭﺵ ﺒﺎ ﺤﻴﺭﺕ ﻤىﭙﺭﺴﻨﺩ‪ ،‬ﻤﺎ ﭽﮕﻭﻨﻪ ﺼﺎﺤﺏ ﺍﻭﻻﺩ ﺨﻭﺍﻫﻴﻡ ﺸﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ‬
‫ﻤﻥ ﻨﺎﺯﺍﻴﻡ ﻭ ﺸﻭﻫﺭﻡ ﺸﻴﺦ؟! ﻓﺭﺸﺘﻪ ﻫﺎ ﮔﻔﺘﻨﺩ‪ :‬ﻤﮕﺭ ﺩﺭ ﻭﻋﺩﻩ ﺨﺩﺍ ﺸﻙ ﻤىﻜﻨﻴﺩ؟!‬
‫ﺍﺒﺭﺍﻫﻴﻡ )ﻉ( ﺒﺎ ﺁﻥ ﻤﻘﺎﻡ ﺒﻠﻨﺩ ﻤﻌﻨﻭﻯ ﺍﺵ ﺍﺯ ﺸﻨﺎﺴﺎﺌﻰ ﻓﺭﺸﺘﻪ ﻫﺎﻴﻰ ﻜﻪ ﺒﻪ ﺨﺎﻨﻪ ﺍﺵ ﺁﻤﺩﻩ ﺍﻨﺩ ﻋﺎﺠﺯ ﺍﺴﺕ‪ ،‬ﻭ ﺍﺯ ﺍﻴﻥ‬
‫ﻨﻴﺯ ﺍﻁﻼﻋﻰ ﻨﺩﺍﺭﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺒﻪ ﺍﻭ ﭙﺴﺭﺍﻨﻰ ﭽﻭﻥ ﺍﺴﺤﺎﻕ ﻭ ﻴﻌﻘﻭﺏ ﻋﻨﺎﻴﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﻨﻴﺯ ﺁﮔﺎﻩ ﻨﻴﺴﺕ‬
‫ﻜﻪ ﺍﻴﻥ ﻓﺭﺸﺘﻪ ﻫﺎ ﭽﻪ ﻤﺄﻤﻭﺭﻴﺘﻰ ﺩﺭ ﺭﻭﻯ ﺯﻤﻴﻥ ﺩﺍﺭﻨﺩ‪ ،‬ﻤىﭙﺭﺴﺩ‪ :‬ﭙﺱ ﻤﺄﻤﻭﺭﻴﺕ ﺘﺎﻥ ﭽﻴﺴﺕ؟ ﮔﻔﺘﻨﺩ‪ :‬ﺁﻤﺩﻩ ﺍﻴﻡ ﺘﺎ ﺁﻥ‬
‫ﻗﺭﻴﻪ ﺭﺍ ﻜﻪ ﺒﺎﺸﻨﺩﮔﺎﻨﺵ ﺴﺘﻤﮕﺭ ﺍﻨﺩ‪ ،‬ﺴﺭﻨﮕﻭﻥ ﻜﻨﻴﻡ‪ ،‬ﮔﻔﺕ‪ :‬ﺩﺭ ﺁﻨﺠﺎ ﻜﻪ ﻝﻭﻁ )ﻉ( ﺒﺴﺭ ﻤىﺒﺭﺩ‪ ،‬ﭽﮕﻭﻨﻪ ﻗﺭﻴﻪ ﺍﻯ ﺭﺍ‬
‫ﻭﻴﺭﺍﻥ ﻤىﻜﻨﻴﺩ ﻜﻪ ﺩﺭ ﺁﻥ ﺸﺨﺼﻴﺘﻰ ﭽﻭﻥ ﻝﻭﻁ )ﻉ( ﺍﻗﺎﻤﺕ ﺩﺍﺭﺩ؟! ﮔﻔﺘﻨﺩ‪ :‬ﺍﻭ ﻭ ﺍﻫﻠﺵ ﺭﺍ ﻨﺠﺎﺕ ﻤىﺩﻫﻴﻡ‪ ،‬ﺠﺯ‬
‫ﻫﻤﺴﺭﺵ ﺭﺍ ﻜﻪ ﺒﺎ ﺒﻘﻴﻪ ﺍﻫل ﺩﻩ ﻋﻘﺏ ﻤىﻤﺎﻨﺩ ﻭ ﻴﻜﺠﺎ ﺒﺎ ﺁﻨﺎﻥ ﻨﺎﺒﻭﺩ ﻤىﺸﻭﺩ‪.‬‬

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‫ﺩﺭ ﻤﻭﺭﺩ ﺤﻀﺭﺕ ﻴﻌﻘﻭﺏ)ﻉ( ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﭙﺴﺭﺍﻨﺵ ﺘﺼﻤﻴﻡ ﮔﺭﻓﺘﻨﺩ ﺘﺎ ﺒﺭﺍﺩﺭﺸﺎﻥ ﻴﻭﺴﻑ)ﻉ( ﺭﺍ ﺍﺯ ﺴﺭ ﺭﺍﻩ ﺒﺭﺩﺍﺭﻨﺩ‬
‫ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﭽﺎﻩ ﺒﻴﻨﺩﺍﺯﻨﺩ‪ ،‬ﻨﺯﺩ ﭙﺩﺭ ﺁﻤﺩﻨﺩ ﻭ ﮔﻔﺘﻨﺩ‪ :‬ﺍﻯ ﭙﺩﺭ! ﭽﺭﺍ ﺩﺭ ﻤﻭﺭﺩ ﻴﻭﺴﻑ ﺒﺭ ﻤﺎ ﺍﻋﺘﻤﺎﺩ ﻨﻤىﻜﻨﻰ‪ ،‬ﺩﺭ‬
‫ﺤﺎﻝﻴﻜﻪ ﻤﺎ ﺨﻴﺭﺨﻭﺍﻩ ﺍﻭ ﺍﻴﻡ‪ ،‬ﻓﺭﺩﺍ ﺍﻭ ﺭﺍ ﺒﺎ ﻤﺎ ﺒﻪ ﺼﺤﺭﺍ ﺒﻔﺭﺴﺕ ﺘﺎ ﺒﭽﺭﺩ ﻭ ﺒﺎﺯﻯ ﻜﻨﺩ‪ ،‬ﺤﻀﺭﺕ ﻴﻌﻘﻭﺏ)ﻉ( ﻨﻤىﺩﺍﻨﺩ‬
‫ﻜﻪ ﭙﺴﺭﺍﻨﺵ ﻗﺼﺩ ﺴﻭﺌﻰ ﺩﺭ ﻤﻭﺭﺩ ﺤﻀﺭﺕ ﻴﻭﺴﻑ)ﻉ( ﺩﺍﺭﻨﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺒﺎ ﺁﻨﺎﻥ ﻤىﻔﺭﺴﺘﺩ‪ ،‬ﺸﺎﻤﮕﺎﻫﺎﻥ ﭽﻭﻥ ﺒﻪ ﺨﺎﻨﻪ‬
‫ﺒﺭﻤىﮕﺭﺩﻨﺩ ﻭ ﺒﻪ ﭙﺩﺭ ﺸﺎﻥ ﻤىﮕﻭﻴﻨﺩ ﻜﻪ‪ :‬ﻤﺎ ﺒﺎﻫﻡ ﻤﺴﺎﺒﻘﻪ ﺩﻭﺵ ﺩﺍﺸﺘﻴﻡ‪ ،‬ﻭ ﻴﻭﺴﻑ ﺭﺍ ﻨﺯﺩ ﻝﺒﺎﺱ ﻭ ﺴﺎﻤﺎﻥ ﺨﻭﺩ‬
‫ﮔﺫﺍﺸﺘﻴﻡ‪ ،‬ﮔﺭﮒ ﺁﻤﺩ ﻭ ﺍﻭ ﺭﺍ ﺨﻭﺭﺩ ﻭ ﺍﻴﻨﻬﻡ ﺠﺎﻤﻪ ﺨﻭﻨﻴﻥ ﺍﻭ‪ .‬ﭽﻭﻥ ﻨﻤىﺩﺍﻨﺴﺕ ﭽﻪ ﺒﺭ ﺴﺭ ﭙﺴﺭ ﻋﺯﻴﺯﺵ ﻴﻭﺴﻑ)ﻉ(‬
‫ﺁﻤﺩﻩ‪ ،‬ﺍﺯ ﻓﺭﻁ ﺍﻨﺩﻭﻩ ﻭ ﻏﻡ ﺩﻴﺩﻩ ﻫﺎﻴﺵ ﻨﺎﺒﻴﻨﺎ ﺸﺩ‪ ،‬ﺘﺎ ﺯﻤﺎﻨﻴﻜﻪ ﭙﺴﺭﺍﻨﺵ ﺒﻪ ﺍﻭ ﮔﺯﺍﺭﺵ ﺩﺍﺩﻨﺩ ﻜﻪ ﻴﻭﺴﻑ)ﻉ( ﺭﺍ ﺩﺭ‬
‫ﻤﺼﺭ ﺩﻴﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﺯ ﺴﺭﻨﻭﺸﺕ ﺍﻭ ﺍﻁﻼﻋﻰ ﻨﺩﺍﺸﺕ‪.‬‬
‫ﺍﺯ ﺤﻀﺭﺕ ﻝﻭﻁ)ﻉ( ﺤﻜﺎﻴﺕ ﻤىﻜﻨﺩ ﻜﻪ ﺠﻤﺎﻋﺕ ﻓﺭﺸﺘﻪ ﻫﺎ ﺒﺨﺎﻁﺭ ﻜﻤﻙ ﺒﺎ ﺍﻭ ﻭ ﺒﺭ ﺍﺴﺎﺱ ﺩﻋﺎﻯ ﺍﻭ ﻨﺯﺩﺵ ﺁﻤﺩﻨﺩ‪،‬‬
‫ﻭﻝﻰ ﺍﻭ ﺍﺯ ﺸﻨﺎﺴﺎﺌﻰ ﻓﺭﺸﺘﻪ ﻫﺎ ﻋﺎﺠﺯ ﺍﺴﺕ‪ ،‬ﺒﺎ ﺁﻤﺩﻥ ﺁﻨﺎﻥ ﺴﺨﺕ ﺍﻨﺩﻭﻫﮕﻴﻥ ﻤىﺸﻭﺩ‪ ،‬ﺘﺎ ﺁﻨﺠﺎ ﻜﻪ ﺴﻴﻨﻪ ﺍﺵ ﺘﻨﮓ‬
‫ﻤىﺸﻭﺩ ﻭ ﻤىﮕﻭﻴﺩ‪ :‬ﻜﺎﺵ ﭙﺸﺘﻭﺍﻨﻪ ﻨﻴﺭﻭﻤﻨﺩﻯ ﻤىﺩﺍﺸﺘﻡ ﺘﺎ ﺍﺯ ﻤﻬﻤﺎﻨﺎﻥ ﺨﻭﺩ ﺩﺭ ﺒﺭﺍﺒﺭ ﻫﺠﻭﻡ ﻗﻭﻡ ﻤﻔﺴﺩ ﻭ ﺒﺩﻜﺎﺭﻡ‬
‫ﺒﺩﻓﺎﻉ ﻤىﭙﺭﺩﺍﺨﺘﻡ‪ .‬ﺯﻤﺎﻨﻰ ﺩﺭﻙ ﻤىﻜﻨﺩ ﻜﻪ ﺍﻴﻨﻬﺎ ﻓﺭﺸﺘﻪ ﻫﺎ ﺍﻨﺩ ﻭ ﺒﻪ ﻜﻤﻙ ﺍﻭ ﺁﻤﺩﻩ ﺍﻨﺩ ﻜﻪ ﺨﻭﺩ ﻓﺭﺸﺘﻪ ﻫﺎ ﺒﻪ ﺍﻭ‬
‫ﺍﻁﻼﻉ ﻤىﺩﻫﻨﺩ ﻭ ﺍﺯ ﻤﺄﻤﻭﺭﻴﺕ ﺨﻭﺩ ﺍﻭ ﺭﺍ ﺁﮔﺎﻩ ﻤىﺴﺎﺯﻨﺩ‪.‬‬
‫ﺍﺯ ﺤﻀﺭﺕ ﺫﻜﺭﻴﺎ)ﻉ( ﺤﻜﺎﻴﺕ ﻤىﻜﻨﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺩﻋﺎﻴﺵ ﺭﺍ ﺍﺠﺎﺒﺕ ﻜﺭﺩ‪ ،‬ﻓﺭﺸﺘﻪ ﺍﻯ ﺭﺍ ﺒﺨﺎﻁﺭ ﺍﺒﻼﻍ ﻤﮊﺩﻩ ﭙﺴﺭ‬
‫ﻨﺯﺩ ﺍﻭ ﻓﺭﺴﺘﺎﺩ‪ ،‬ﻤﺼﺭﻭﻑ ﻨﻤﺎﺯ ﺒﻭﺩ ﻜﻪ ﻓﺭﺸﺘﻪ ﺒﻪ ﺍﻭ ﻤﮊﺩﻩ ﺩﺍﺩ ﻭ ﺍﻭ ﺩﺭ ﺠﻭﺍﺏ ﮔﻔﺕ‪ :‬ﺨﺩﺍﻭﻨﺩﺍ! ﭽﮕﻭﻨﻪ ﺒﻪ ﻤﻥ‬
‫ﭙﺴﺭﻯ ﺨﻭﺍﻫﻰ ﺩﺍﺩ ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻤﻥ ﻜﻬﻥ ﺴﺎﻝﻡ ﻭ ﻫﻤﺴﺭﻡ ﻨﺎﺯﺍ؟! ﻨﺸﺎﻨﻪ ﺍﺵ ﭽﻪ ﺨﻭﺍﻫﺩ ﺒﻭﺩ؟ ﻓﺭﻤﻭﺩ‪ :‬ﻨﺸﺎﻨﻪ ﺍﺵ ﺍﻴﻨﻜﻪ‬
‫ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﺘﻭﻝﺩ ﭙﺴﺭﺕ ﺴﻪ ﺭﻭﺯ ﻨﺘﻭﺍﻨﻰ ﺴﺨﻥ ﺒﮕﻭﻴﻰ‪.‬‬
‫ﻭ ﻨﻤﻭﻨﻪ ﻫﺎﻯ ﺯﻴﺎﺩ ﺩﻴﮕﺭﻯ ﻜﻪ ﻫﻤﻪ ﺒﺭﺍﻯ ﺍﻴﻥ ﺩﺭ ﻗﺭﺁﻥ ﺁﻤﺩﻩ ﺘﺎ ﻤﺠﺎل ﺍﺒﻬﺎﻡ ﻭ ﺘﺸﻭﻴﺵ ﺒﺭﺍﻯ ﻜﺴﺎﻨﻰ ﺒﺎﻗﻰ ﻨﮕﺫﺍﺭﺩ ﻜﻪ‬
‫ﺒﺎ ﻭﺠﻭﺩ ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﻗﺭﺁﻥ‪ ،‬ﺩﺭ ﻤﻭﺭﺩ ﻨﻔﻰ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﻤﺎﺴﻭﻯ ﺍﷲ‪ ،‬ﻗﻨﺎﻋﺕ ﺸﺎﻥ ﻓﺭﺍﻫﻡ ﻨﺸﺩﻩ ﻭ ﻭﺍﻫﻤﻪ ﻫﺎﻴﻰ ﺩﺭ‬
‫ﺯﻭﺍﻴﺎﻯ ﺩل ﻭ ﺩﻤﺎﻍ ﺸﺎﻥ ﺒﺎﻗﻰ ﻤﺎﻨﺩﻩ‪.‬‬
‫ﺍﻴﻥ ﮔﺭﻭﻩ ﺩﻩ ﻫﺎ ﺁﻴﻪ ﺼﺭﻴﺢ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭ ﺒﺎﺭﻩ ﻨﻔﻰ ﻋﻠﻡ ﻏﻴﺏ ﺍﺯ ﻤﺎﺴﻭﻯ ﺍﷲ ﻨﺎ ﺩﻴﺩﻩ ﮔﺭﻓﺘﻪ ﻭ ﺘﻌﺒﻴﺭﻯ ﺩﺭ ﺒﺎﺭﻩ ﻋﻠﻡ‬
‫ﺩﺍﺭﻨﺩ ﻜﻪ ﺒﺎ ﻫﻤﻪ ﺍﻴﻥ ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﺩ‪.‬‬
‫ﻋﺩﻩ ﺍﻯ ﻤىﮕﻭﻴﻨﺩ‪ :‬ﺩﺍﺴﺘﺎﻥ ﻫﻤﺴﻔﺭﻯ ﺤﻀﺭﺕ ﻤﻭﺴﻰ ﺒﺎ ﺤﻀﺭﺕ ﺨﻀﺭ ﻭ ﺩﺍﺴﺘﺎﻥ ﻴﻜﻰ ﺍﺯ ﺩﺭﺒﺎﺭﻴﺎﻥ ﺤﻀﺭﺕ‬
‫ﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ ﻜﻪ ﻋﻠﻤﻰ ﺍﺯ ﻜﺘﺎﺏ ﺩﺍﺸﺕ ﻭ ﺘﺨﺕ ﻤﻠﻜﻪ ﺴﺒﺎ ﺭﺍ ﺒﺎ ﻴﻙ ﭽﺸﻡ ﺒﻬﻡ ﺯﺩﻥ ﺩﺭ ﺒﺭﺍﺒﺭ ﺤﻀﺭﺕ ﺴﻠﻴﻤﺎﻥ‬
‫ﮔﺫﺍﺸﺕ‪ ،‬ﻨﺸﺎﻥ ﻤىﺩﻫﻨﺩ ﻜﻪ ﺍﺩﻋﺎﻯ ﺤﺼﺭ ﻋﻠﻡ ﻏﻴﺏ ﻓﻘﻁ ﺒﺭﺍﻯ ﺨﺩﺍ ﺩﺭﺴﺕ ﻨﻴﺴﺕ!! ﺒﻪ ﺍﻴﻨﻬﺎ ﺒﺎﻴﺩ ﺒﮕﻭﺌﻴﻡ‪:‬‬
‫ﺩﺭ ﺩﺍﺴﺘﺎﻥ ﺤﻀﺭﺕ ﺴﻠﻴﻤﺎﻥ)ﻉ(‪ ،‬ﺒﺭﻋﻜﺱ ﺘﺼﻭﺭ ﻭ ﺍﻨﺘﺒﺎﻩ ﺸﻤﺎ ﺩﻻﻴل ﻗﺎﻁﻊ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻋﺩﻡ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﻤﺎﺴﻭﻯ‬
‫ﺍﷲ ﺭﺍ ﺸﺎﻫﺩﻴﻡ‪ ،‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺤﻀﺭﺕ ﺴﻠﻴﻤﺎﻥ)ﻉ( ﻨﻤىﺩﺍﻨﺩ ﻜﺸﻭﺭﻯ ﺒﻨﺎﻡ ﺴﺒﺎ‬
‫ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻭ ﺍﻴﻨﻜﻪ ﺯﻨﻰ ﺒﺭﺁﻥ ﺤﻜﻭﻤﺕ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﻤﺭﺩﻡ ﺁﻥ ﻤﺸﺭﻙ ﺍﻨﺩ ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻓﺘﺎﺏ ﺒﻪ ﺴﺠﺩﻩ ﻤىﺭﻭﻨﺩ‪ ،‬ﻭ‬
‫ﻤﻠﻜﻪ ﺍﻴﻥ ﻜﺸﻭﺭ ﺘﺨﺕ ﻋﻅﻴﻤﻰ ﺩﺍﺭﺩ‪ ،‬ﭙﺭﻨﺩﻩ ﺍﻯ ﺒﻨﺎﻡ ﻫﺩﻫﺩ ﺍﻴﻥ ﮔﺯﺍﺭﺵ ﺭﺍ ﺒﻪ ﺍﻭ ﻤىﺩﻫﺩ‪ .‬ﺍﮔﺭ ﺴﻠﻴﻤﺎﻥ)ﻉ( ﺍﺯ ﻏﻴﺏ‬
‫ﺍﻁﻼﻋﻰ ﻨﺩﺍﺭﺩ‪ ،‬ﻴﻜﻰ ﺍﺯ ﭙﻴﺭﻭﺍﻥ ﺍﻭ ﭽﮕﻭﻨﻪ ﻤىﺘﻭﺍﻨﺩ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﺒﺎﺸﺩ!!؟‬

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‫ﭽﺭﺍ ﻜﺎﺭ ﺍﻴﻥ ﻤﺭﺩ ﻋﺎﻝﻡ ﺒﻪ ﻜﺘﺎﺏ ﺍﻝﻬﻰ ﺭﺍ ﺒﻪ ﻋﻠﻡ ﻏﻴﺏ ﺍﻭ ﺤﻤل ﻤىﻜﻨﻴﺩ‪ ،‬ﻗﺭﺁﻥ ﻜﻪ ﺍﻴﻥ ﺤﺭﻑ ﺭﺍ ﻨﮕﻔﺘﻪ ﺍﺴﺕ‪ ،‬ﺘﻭ ﺒﺎ‬
‫ﺍﺴﺘﻨﺎﺩ ﺒﻪ ﻜﺩﺍﻡ ﻤﺩﺭﻜﻰ ﺍﻴﻥ ﺤﺭﻑ ﺭﺍ ﻤىﺯﻨﻰ؟!‬
‫ﭽﺭﺍ ﺍﺯ ﻴﻙ ﺒﺨﺵ ﺩﺍﺴﺘﺎﻥ ﺘﻌﺒﻴﺭﻯ ﺒﻌﻤل ﻤىﺂﺭﻯ ﻜﻪ ﺼﺩ ﺩﺭﺼﺩ ﻤﺘﻨﺎﻗﺽ ﺒﺎ ﺒﺨﺵ ﺩﻴﮕﺭ ﺍﺴﺕ؟!‬
‫ﭽﻪ ﺍﺸﻜﺎﻝﻰ ﺩﺍﺭﺩ ﻜﻪ ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﻤﺘﻨﺎﻗﺽ ﺒﺎ ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﻗﺭﺁﻥ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭﻯ ﻭ ﺒﮕﻭﻴﻰ ﻜﻪ ﺍﻴﻥ ﻤﺭﺩ ﺩﻋﺎ ﻜﺭﺩ ﻭ‬
‫ﺨﺩﺍﻭﻨﺩ ﺩﻋﺎﻴﺵ ﺭﺍ ﺍﺠﺎﺒﺕ ﻨﻤﻭﺩ ﻭ ﺒﺎ ﻴﻙ ﭽﺸﻡ ﺯﺩﻥ ﺘﺨﺕ ﺒﺯﺭﮒ ﻤﻠﻜﻪ ﺴﺒﺎ ﺩﺭ ﺒﺭﺍﺒﺭ ﺴﻠﻴﻤﺎﻥ ﮔﺫﺍﺸﺘﻪ ﺸﺩ؟!‬
‫ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺒﺎﺭﻩ ﺩﺍﺴﺘﺎﻥ ﻫﻤﺴﻔﺭﻯ ﺤﻀﺭﺕ ﻤﻭﺴﻰ)ﻉ( ﺒﺎ ﻜﺴﻴﻜﻪ ﺩﺭ ﺒﺭﺨﻰ ﺍﺯ ﺭﻭﺍﻴﺎﺕ ﺒﻨﺎﻡ ﺨﻀﺭ)ﻉ( ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﺒﺎﻴﺩ‬
‫ﺒﻪ ﺍﻴﻥ ﺩﻭﺴﺘﺎﻥ ﻋﺯﻴﺯ ﺒﮕﻭﺌﻴﻡ‪:‬‬
‫ﻗﺭﺁﻥ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﻜﻪ ﻫﺩﻑ ﻭ ﻏﺎﻴﻪ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﺍﺜﺒﺎﺕ ﺍﻴﻥ ﻤﻁﻠﺏ ﺒﻪ ﺤﻀﺭﺕ ﻤﻭﺴﻰ)ﻉ( ﺍﺴﺕ ﻜﻪ ﺒﺎﻻﺘﺭ ﺍﺯ ﻫﺭ‬
‫ﻨﺒﺎﻴﺩ ﺒﺭ ﻋﻠﻡ ﻤﺤﺩﻭﺩ ﺨﻭﺩ ﻤﻐﺭﻭﺭ ﺸﺩ ﻭ ﺁﻨﺭﺍ ﻨﻬﺎﻴﺕ ﻭ ﭙﺎﻴﺎﻥ "ﺩﺍﻨﺎﻴﻰ‪ ،‬ﺩﺍﻨﺎﺘﺭﻯ ﻭﺠﻭﺩ ﺩﺍﺭﺩ "ﻭﻓﻭﻕ ﻜل ﺫﻯ ﻋﻠﻡ ﻋﻠﻴﻡ‬
‫ﻋﻠﻡ ﭙﻨﺩﺍﺸﺕ‪.‬‬
‫ﺩﺭ ﻫﻴﭻ ﺠﺎﻯ ﺩﺍﺴﺘﺎﻥ ﻨﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﻗﺭﺁﻥ "ﻋﻠﻡ ﻏﻴﺏ" ﺭﺍ ﺒﺭﺍﻯ ﺤﻀﺭﺕ ﺨﻀﺭ ﺜﺎﺒﺕ ﻜﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﻨﻤىﺩﺍﻨﻴﻡ ﻜﻪ ﺍﻴﻥ‬
‫ﺍﻨﺘﺒﺎﻩ ﺭﺍ ﺍﺯ ﻜﺠﺎ ﮔﺭﻓﺘﻪ ﺍﻴﺩ؟!‬
‫ﺁﮔﺎﻫﻰ ﺍﻭ ﺍﺯ ﻭﺠﻭﺩ ﭙﺎﺩﺸﺎﻩ ﺴﺘﻤﮕﺭ ﻭ ﻏﺎﺼﺏ ﻜﺸﺘﻰ ﻭ ﻭﺍﻝﺩﻴﻥ ﺼﺎﻝﺢ ﺁﻥ ﻨﻭﺠﻭﺍﻥ ﻭ ﺨﺯﺍﻨﻪ ﺍﻯ ﺩﺭ ﺯﻴﺭ ﺩﻴﻭﺍﺭﻯ ﺩﺭ‬
‫ﺤﺎل ﻓﺭﻭﺭﻴﺨﺘﻥ‪ ،‬ﻤﺭﺒﻭﻁ ﺍﻴﺘﺎﻤﻰ ﻜﻪ ﭙﺩﺭ ﺼﺎﻝﺢ ﺸﺎﻨﺭﺍ ﺍﺯ ﺩﺴﺕ ﺩﺍﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﻴﻨﻬﺎ ﭽﺭﺍ ﺒﻪ ﻋﻠﻡ ﻏﻴﺏ ﺤﻤل ﺸﻭﺩ‪ ،‬ﭽﺭﺍ‬
‫ﺁﻨﺭﺍ ﻨﺸﺎﻨﻪ ﻓﻬﻡ ﻭ ﺒﺼﻴﺭﺕ ﺍﻭ ﻨﮕﺭﻓﺕ ﻭ ﺒﻪ ﺁﮔﺎﻫﻰ ﺒﻴﺸﺘﺭ ﺍﻭ ﺤﻤل ﻨﻜﺭﺩ‪ ،‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﻗﺭﺁﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﻓﻭﻕ ﻜل‬
‫ﺫﻯ ﻋﻠﻡ ﻋﻠﻴﻡ‪.‬‬
‫ﻜﻪ ﻗﺭﺁﻥ ﺍﺯ ﺁﻥ ﺤﻜﺎﻴﺕ ﻤىﻜﻨﺩ ﭽﻴﺴﺕ؟ ﻗﺭﺁﻥ ﺩﺭ ﺁﻴﻪ ‪u 49‬ﺒﺎﻴﺩ ﺒﻨﮕﺭﻴﻡ ﻜﻪ ﻤﻌﻨﺎﻯ ﻏﻴﺏ ﮔﻭﻴﻰ ﺤﻀﺭﺕ ﻋﻴﺴﻰ‬
‫ﭽﻨﻴﻥ ﻨﻘل ﻗﻭل ﻤىﻜﻨﺩ‪u:‬ﺴﻭﺭﻩ ﺁل ﻋﻤﺭﺍﻥ ﺍﺯ ﺤﻀﺭﺕ ﻋﻴﺴﻰ‬
‫ﻥ*‬
‫ﻙ ﻵ ‪‬ﻴ ﹰﺔ ﱠﻝ ﹸﻜﻡ‪ ‬ﺇِﻥ ﻜﹸﻨﺘﹸﻡ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﻓِﻲ ﺫ ِﻝ ‪‬‬
‫ﻥ ﻓِﻲ ‪‬ﺒﻴ‪‬ﻭ ِﺘ ﹸﻜﻡ‪ِ ‬ﺇ ‪‬‬
‫ﺨﺭ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻭﻤ‪‬ﺎ ﹶﺘ ‪‬ﺩ ِ‬
‫‪‬ﻭُﺃ ﹶﻨ ‪‬ﺒ ُﺌ ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ ﹶﺘﺄْ ﹸﻜﻠﹸﻭ ‪‬‬
‫ﻭ ﺍﺯ ﺁﻨﭽﻪ ﻤىﺨﻭﺭﻴﺩ ﻭ ﺩﺭ ﺨﺎﻨﻪ ﻫﺎﻯ ﺘﺎﻥ ﺫﺨﻴﺭﻩ ﻤىﻜﻨﻴﺩ ﺸﻤﺎ ﺭﺍ ﺁﮔﺎﻩ ﻤىﺴﺎﺯﻡ‪ ،‬ﺩﺭ ﺍﻴﻥ ﻨﺸﺎﻨﻪ ﺍﻴﺴﺕ ﺒﺭﺍﻯ ﺘﺎﻥ ﺍﮔﺭ‬
‫ﺒﺎﻭﺭ ﻜﻨﻨﺩﻩ ﺍﻴﺩ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﺭﺍﺒﻁﻪ ﻨﻜﺎﺕ ﺁﺘﻰ ﺭﺍ ﺒﺎﻴﺩ ﺩﺭ ﻨﻅﺭ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﻡ‪:‬‬
‫‪1‬ـ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺭﺍ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﺨﻴﻠﻰ ﺍﺯ ﻗﻀﺎﻴﺎ ﻨﻤىﺘﻭﺍﻥ ﺒﺎ ﻏﻴﺭ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻗﻴﺎﺱ ﻜﺭﺩ‪ ،‬ﻭ ﺤﻜﻡ ﻤﺨﺘﺹ ﺒﻪ ﺁﻨﺎﻥ ﺭﺍ ﺩﺭ‬
‫ﻤﻭﺭﺩ ﺩﻴﮕﺭﺍﻥ ﺘﻁﺒﻴﻕ ﻨﻤﻭﺩ‪.‬‬
‫ﺭﺍ ﻨﺒﺎﻴﺩ ﻋﺎﻡ ﮔﺭﻓﺕ ﻭ ﺒﺭﺍﻯ ﻏﻴﺭ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺜﺎﺒﺕ ﻜﺭﺩ‪2u.‬ـ ﺨﺎﺭﻕ ﺍﻝﻌﺎﺩﻩ ﻫﺎ ﻭ ﻤﻌﺠﺯﺍﺕ ﭙﻴﺎﻤﺒﺭﺍﻥ‬
‫‪3‬ـ ﺁﻨﭽﻪ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻰ ﺍﻝﻘﺎﺀ ﻤىﺸﻭﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﺒﺎ ﻋﻠﻡ ﺫﺍﺘﻰ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺨﻠﻁ ﮔﺭﺩﺩ ﻭ ﻨﺒﺎﻴﺩ ﺒﻪ ﻤﻌﻨﺎﻯ ﻋﻠﻡ‬
‫ﻏﻴﺏ ﭙﻴﺎﻤﺒﺭﺍﻥ ﮔﺭﻓﺘﻪ ﺸﻭﺩ‪ .‬ﺁﻨﭽﻪ ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻰ ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻪ ﺸﺩﻩ ﺍﺴﺕ ﺒﻪ ﭙﻴﺭﻭﺍﻥ ﺨﻭﺩ ﻨﻴﺯ ﺍﺒﻼﻍ ﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﺍﺯ‬
‫ﺍﻴﻥ ﻋﻠﻡ ﻏﻴﺏ ﺁﻨﺎﻥ ﺭﺍ ﻤﻁﻠﻊ ﺴﺎﺨﺘﻪ ﺍﻨﺩ‪.‬‬

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‫‪ ،‬ﭽﻭﻥ ﺯﻨﺩﻩ ﻜﺭﺩﻥ ﻤﺭﺩﻩ ﻫﺎ‪ ،‬ﺩﻤﻴﺩﻥ ﺭﻭﺡ ﺩﺭ ﻜﺎﻝﺒﺩ ‪4u‬ـ ﻤﻭﺭﺩ ﻤﺫﻜﻭﺭ‪ ،‬ﺩﺭ ﺯﻤﺭﻩ ﻤﻌﺠﺯﺍﺕ ﺤﻀﺭﺕ ﻋﻴﺴﻰ‬
‫ﺁﻤﺩﻩ ﺍﺴﺕ‪ ،‬ﻤﻌﺠﺯﻩ‪ ،‬ﭙﺩﻴﺩﻩ ﻓﻭﻕ ﻋﺎﺩﺕ ﻭ …ﭙﺭﻨﺩﻩﺀ ﻜﻪ ﺍﺯ ﮔل ﻤىﺴﺎﺨﺕ‪ ،‬ﺸﻔﺎ ﺒﺨﺸﻴﺩﻥ ﺒﻪ ﭙﻴﺱ ﻭ ﻜﻭﺭ ﻤﺎﺩﺭﺯﺍﺩ ﻭ‬
‫ﻏﻴﺭ ﻤﻌﻤﻭﻝﻴﺴﺕ ﻜﻪ ﻋﻤﻭﻤﻴﺕ ﺒﺨﺸﻴﺩﻥ ﺒﻪ ﺁﻥ ﻨﺎﺩﺭﺴﺕ ﺍﺴﺕ‪.‬‬
‫‪5‬ـ ﭽﻨﻴﻥ ﻤﻭﺍﺭﺩﻯ ﺭﺍ ﺒﺎﻴﺩ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﺴﺎﻴﺭ ﺁﻴﺎﺕ ﺘﻭﻀﻴﺢ ﻜﺭﺩ ﻭ ﻨﺒﺎﻴﺩ ﺘﻌﺒﻴﺭﻯ ﺍﺯ ﺁﻥ ﺼﻭﺭﺕ ﮔﻴﺭﺩ ﻜﻪ ﺒﺎ ﺁﻴﺎﺕ‬
‫ﺭﻭﺸﻥ ﻭ ﻭﺍﻀﺢ ﺩﻴﮕﺭﻯ ﺘﺼﺎﺩﻡ ﻜﻨﺩ‪.‬‬
‫ﻭ ﻤﺘﺎﺒﻌﺕ ﺍﺯ ﻭﺤﻰ‪ ،‬ﺩﺭ ﺁﻥ ﺘﻭﺃﻡ ﻭ ﻴﻜﻰ ﭙﻰ ﺩﻴﮕﺭﻯ ﺫﻜﺭ ‪6u‬ـ ﺁﻴﻪ ‪ 50‬ﺴﻭﺭﻩ ﺍﻻﻨﻌﺎﻡ ﻜﻪ ﻨﻔﻰ ﻋﻠﻡ ﻏﻴﺏ ﺍﺯ ﭙﻴﺎﻤﺒﺭ‬
‫ﺍﺯ ﻁﺭﻴﻕ ﻭﺤﻰ ﺩﺭﺒﺎﺭﻩ ﻏﻴﺏ ﺼﺤﺒﺕ ﻜﺭﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﺁﻨﺭﺍ ‪u‬ﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺘﻭﻀﻴﺢ ﻤىﻜﻨﺩ ﻜﻪ ﺍﮔﺭ ﭙﻴﺎﻤﺒﺭ‬
‫ﺒﻤﻌﻨﺎﻯ ﻋﻠﻡ ﻏﻴﺏ ﺍﻭ ﮔﺭﻓﺕ‪.‬‬
‫ﺘﻭﻀﻴﺢ ﺍﻴﻥ ﻤﻁﻠﺏ ﻨﻴﺯ ﻀﺭﻭﺭﻯ ﺍﺴﺕ ﻜﻪ ﭙﻰ ﺒﺭﺩﻥ ﺒﻪ ﺸﺊ ﻏﻴﺒﻰ ﺍﺯ ﺁﺜﺎﺭ ﺁﻥ ﻭ ﺤﻜﻡ ﺒﻪ ﻤﻭﺠﻭﺩﻴﺕ ﺁﻥ ﺒﺎ ﺍﺴﺘﻨﺎﺩ ﺒﻪ‬
‫ﺩﻻﻴل ﻋﻘﻠﻰ ﻨﺒﺎﻴﺩ ﺒﺎ ﻋﻠﻡ ﻏﻴﺏ ﺍﺸﺘﺒﺎﻩ ﺸﻭﺩ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﺍﻝﻬﺎﻡ‪ ،‬ﺭﺅﻴﺎ ﻭ ﻓﺭﺍﺴﺘﻰ ﻜﻪ ﻨﺘﻴﺠﻪ ﺘﻘﻭﻯ ﻭ ﺍﻴﻤﺎﻥ ﺍﺴﺕ ﻭ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﺁﻥ ﺍﻨﺴﺎﻥ ﺒﻪ ﺤﻘﺎﻴﻕ ﻏﻴﺭ ﻤﺸﻬﻭﺩ ﻭ‬
‫ﺤﻭﺍﺩﺙ ﺍﺤﺘﻤﺎﻝﻰ ﺁﻴﻨﺩﻩ ﭙﻰ ﻤىﺒﺭﺩ ﻭ ﻭﻗﻭﻉ ﺁﻨﺭﺍ ﺤﺩﺱ ﻤىﺯﻨﺩ‪ ،‬ﻨﺒﺎﻴﺩ ﺒﻤﻌﻨﺎﻯ ﻋﻠﻡ ﻏﻴﺏ ﮔﺭﻓﺘﻪ ﺸﻭﺩ‪.‬‬
‫ﺍﮔﺭ ﺒﺨﻭﺍﻫﻴﻡ ﻓﺭﻕ ﻤﻴﺎﻥ ﺍﻴﻨﻬﺎ ﺭﺍ ﺒﺎ ﻴﻙ ﻤﺜﺎﻝﻰ ﺘﻭﻀﻴﺢ ﻜﻨﻴﻡ ﺒﺎﻴﺩ ﺒﮕﻭﺌﻴﻡ‪:‬‬
‫ﻼ ﭙﻨﻬﺎﻥ ﺍﺴﺕ‪،‬‬
‫ﺸﻤﺎ ﺒﺎ ﻋﺩﻩ ﻴﻰ ﺍﺯ ﺩﻭﺴﺘﺎﻥ ﺘﺎﻥ ﺩﺭ ﺍﻁﺎﻗﻰ ﻨﺸﺴﺘﻪ ﺍﻴﺩ‪ ،‬ﺁﻨﭽﻪ ﺩﺭ ﺒﻴﺭﻭﻥ ﻤىﮕﺫﺭﺩ ﺍﺯ ﻨﻅﺭ ﺸﻤﺎ ﻜﺎﻤ ﹰ‬
‫ﻴﻜﻰ ﺍﺯ ﺩﻭﺴﺘﺎﻥ ﺘﺎﻥ ﺍﺩﻋﺎ ﻤىﻜﻨﺩ ﻜﻪ ﻫﻤﻴﻥ ﺍﻜﻨﻭﻥ ﺴﻪ ﺘﻥ ﺍﺯ ﺩﻭﺴﺘﺎﻥ ﻤﺎ ﻗﺴﻴﻡ‪ ،‬ﺒﻌﺩ ﻨﺴﻴﻡ ﻭ ﺒﻌﺩ ﺤﻜﻴﻡ ﻴﻜﻰ ﭙﻰ‬
‫ﺩﻴﮕﺭﻯ ﻭﺍﺭﺩ ﺍﻁﺎﻕ ﺨﻭﺍﻫﻨﺩ ﺸﺩ‪ .‬ﺩﻴﮕﺭﻯ ﺒﻴﺭﻭﻥ ﻤىﺭﻭﺩ‪ ،‬ﺍﺯ ﺁﺜﺎﺭ ﮔﺎﻤﻬﺎﻯ ﺴﻪ ﻨﻔﺭﻯ ﻜﻪ ﺍﺯ ﭙﻬﻠﻭﻯ ﺨﺎﻨﻪ ﮔﺫﺸﺘﻪ ﺍﻨﺩ‬
‫ﻻ ﻨﻴﻡ ﺴﺎﻋﺕ ﻗﺒل ﺍﺯ ﺍﻴﻨﺠﺎ ﮔﺫﺸﺘﻪ ﺍﻨﺩ ﻭ ﺸﺎﻴﺩ ﺍﻜﻨﻭﻥ ﺒﻪ‬
‫ﺤﺩﺱ ﻤىﺯﻨﺩ ﻜﻪ ﺍﻴﻨﻬﺎ ﻅﺎﻫﺭ‪ ،‬ﻁﺎﻫﺭ ﻭ ﻗﺎﻫﺭ ﺒﻭﺩﻩ ﻜﻪ ﺍﺤﺘﻤﺎ ﹰ‬
‫ﻓﻼﻥ ﻤﻨﻁﻘﻪ ﺭﺴﻴﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺍﻭﻝﻰ ﻏﻴﺏ ﮔﻔﺘﻪ ﺍﺴﺕ‪ ،‬ﺤﺭﻓﺵ ﻗﺎﺒل ﺒﺎﻭﺭ ﻜﺭﺩﻥ ﻨﻴﺴﺕ‪ ،‬ﺍﮔﺭ ﭽﻨﻴﻥ ﺍﺘﻔﺎﻗﻰ ﺒﻴﻔﺘﺩ ﺤﺘﻤﹰﺎ ﻨﻴﺭﻨﮕﻰ ﺩﺭﻜﺎﺭ ﺒﻭﺩﻩ‪ ،‬ﺩﻭﻤﻰ‬
‫ﺼﺎﺤﺏ ﻓﺭﺍﺴﺕ ﺍﺴﺕ‪ ،‬ﺍﺯ ﺁﺜﺎﺭ ﮔﺎﻤﻬﺎﻯ ﺴﻪ ﻨﻔﺭ ﺤﺩﺱ ﺯﺩﻩ‪ ،‬ﻗﻀﺎﻭﺘﻰ ﻜﺭﺩﻩ ﻜﻪ ﻫﺭ ﻗﺩﺭ ﻓﺭﺍﺴﺕ ﻭ ﻤﻬﺎﺭﺘﺵ ﺒﻴﺸﺘﺭ‬
‫ﺒﺎﺸﺩ ﺍﺤﺘﻤﺎل ﺘﺤﻘﻕ ﺍﺩﻋﺎ ﻭ ﺤﺩﺴﺵ ﺒﻴﺸﺘﺭ ﺨﻭﺍﻫﺩ ﺒﻭﺩ‪.‬‬
‫ﻜﺎﺭ ﻤﺭﺩ ﺍﻭﻝﻰ ﻏﻴﺏ ﮔﻭﺌﻰ ﻭ ﻤﺭﺩﻭﺩ ﺍﺴﺕ‪ ،‬ﺍﺯ ﺩﻭﻤﻰ ﺍﺴﺘﻨﺒﺎﻁ ﻭﺍﺴﺘﺩﻻل ﺍﺴﺕ ﻭ ﺠﺎﺌﺯ ﻭ ﻗﺎﺒل ﻗﺩﺭ‪ .‬ﻗﺭﺁﻥ ﺩﺭ ﺭﺍﺒﻁﻪ‬
‫ﺒﺎ ﺒﺼﻴﺭﺕ ﻭ ﻓﺭﺍﺴﺘﻰ ﻜﻪ ﺩﺭ ﻨﺘﻴﺠﻪ ﺘﻘﻭﻯ ﺒﺭﺍﻯ ﺍﻨﺴﺎﻥ ﺤﺎﺼل ﻤىﺸﻭﺩ‪ ،‬ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺴ ‪‬ﻴﺌَﺎ ِﺘ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴﻐﹾ ِﻔﺭ‪ ‬ﹶﻝ ﹸﻜﻡ‪ ‬ﻭ‪‬ﺍﻝﱠﻠ ‪‬ﻪ ﺫﹸﻭ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﺇَﻥ ﹶﺘﺘﱠﻘﹸﻭﺍﹾ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺠ‪‬ﻌ‪‬ل ﱠﻝ ﹸﻜﻡ‪ ‬ﹸﻓﺭ‪‬ﻗﹶﺎﻨ ﹰﺎ ‪‬ﻭ ‪‬ﻴ ﹶﻜ ﱢﻔﺭ‪ ‬ﻋ‪‬ﻨ ﹸﻜﻡ‪ ‬‬
‫ﻴِﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺍﻝﹾ ﹶﻔﻀ‪ِ ‬ل ﺍﻝﹾ ‪‬ﻌﻅِﻴ ِﻡ *‬
‫ﺍﻻﻨﻔﺎل‪29 :‬‬
‫ﺍﻯ ﻜﺴﺎﻨﻴﻜﻪ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺍﻴﺩ ﺍﮔﺭ ﺘﻘﻭﻯ ﭙﻴﺸﻪ ﻜﻨﻴﺩ )ﺨﺩﺍ( ﺒﺭﺍﻯ ﺘﺎﻥ ﻓﺭﻗﺎﻥ ﻓﺭﺍﻫﻡ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﺒﺩﻯ ﻫﺎﻯ ﺘﺎﻥ ﺭﺍ‬
‫ﻤىﺯﺩﺍﻴﺩ ﻭ ﺸﻤﺎ ﺭﺍ ﻤىﺂﻤﺭﺯﺩ ﻭ ﺨﺩﺍ ﺩﺍﺭﺍﻯ ﻓﻀل ﺒﺯﺭﮒ ﺍﺴﺕ‪.‬‬

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‫ﻴﻌﻨﻰ ﺘﻘﻭﻯ ﺒﻪ ﺸﻤﺎ ﻓﺭﺍﺴﺕ ﻭ ﺒﺼﻴﺭﺘﻰ ﻤىﺒﺨﺸﺩ ﻜﻪ ﺒﺎ ﺁﻥ ﺒﺘﻭﺍﻨﻴﺩ ﺒﻪ ﺁﺴﺎﻨﻰ ﻤﻴﺎﻥ ﺤﻕ ﻭ ﺒﺎﻁل‪ ،‬ﺨﻭﺏ ﻭ ﺒﺩ‪ ،‬ﻤﻔﻴﺩ ﻭ‬
‫ﻤﻀﺭ ﻭ ﺩﻭﺴﺕ ﻭ ﺩﺸﻤﻥ ﻓﺭﻕ ﺒﮕﺫﺍﺭﻴﺩ‪ ،‬ﺩﺭ ﻫﺭ ﻓﺭﺼﺘﻰ ﻓﻴﺼﻠﻪ ﻤﻨﺎﺴﺒﻰ ﺼﺎﺩﺭ ﻜﻨﻴﺩ ﻭ ﺘﺼﻤﻴﻡ ﻤﻌﻘﻭﻝﻰ ﺍﺘﺨﺎﺫ ﻨﻤﺎﺌﻴﺩ‪.‬‬
‫ﺩﺭﻙ ﻋﻤﻴﻕ‪ ،‬ﻨﻅﺭ ﻭﺴﻴﻊ‪ ،‬ﻓﻬﻡ ﻤﺴﺎﺌل ﭙﻴﭽﻴﺩﻩ‪ ،‬ﭙىﺒﺭﺩﻥ ﺒﻪ ﻗﻀﺎﻴﺎﻴﻰ ﻜﻪ ﺍﻓﺭﺍﺩ ﺒﺎﺩﻱ ﺍﻝﺭﺃﻯ ﻭ ﺩﺍﺭﺍﻯ ﻨﻅﺭ ﺴﻁﺤﻰ ﺍﺯ‬
‫ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺍﺯ ﻓﺭﺍﺴﺕ ﻤﺅﻤﻥ ﺤﺫﺭ ﻜﻨﻴﺩ ﻜﻪ ﺍﻭ ﺒﺎ ﻨﻭﺭ ﺍﻴﻤﺎﻥ ﻤىﺒﻴﻨﺩ‪u .‬ﺩﺭﻙ ﺁﻥ ﻋﺎﺠﺯ ﺍﻨﺩ‪ ،‬ﻨﺘﻴﺠﻪ ﺘﻘﻭﺍﺴﺕ‪ .‬ﭙﻴﺎﻤﺒﺭ‬
‫ﻤﺅﻤﻥ ﻜﻴﺱ ﻭ ﺯﺭﻨﮓ ﻤﻴﺒﺎﺸﺩ‪.‬‬
‫ﺁﻨﭽﻪ ﺭﺍ ﻤﺅﻤﻥ ﺒﺎ ﻜﻴﺎﺴﺕ ﻭ ﻓﺭﺍﺴﺕ ﺨﻭﺩ ﺩﺭﻤىﻴﺎﺒﺩ‪ ،‬ﺍﺯ ﻁﺭﻴﻕ ﺍﻝﻬﺎﻡ ﺒﻪ ﺍﻭ ﺘﻔﻬﻴﻡ ﻤىﺸﻭﺩ ﻭ ﺒﺎ ﺭﺅﻴﺎ ﻫﺎﻯ ﺼﺎﺩﻗﻪ‬
‫ﺨﻭﺩ ﺩﺭﻙ ﻤىﻜﻨﺩ‪ ،‬ﻏﻴﺭ ﺍﺯ ﻋﻠﻡ ﻏﻴﺏ ﺍﺴﺕ‪ ،‬ﺍﻴﻨﺩﻭ ﺭﺍ ﻨﺒﺎﻴﺩ ﺒﺎ ﻫﻡ ﺍﺸﺘﺒﺎﻩ ﻜﺭﺩ‪.‬‬
‫ﺒﺎﻴﺩ ﺒﺒﻴﻨﻴﻡ ﻜﻪ ﭽﻪ ﻜﺴﺎﻨﻰ ﭽﻨﻴﻥ ﺍﺩﻋﺎﻴﻰ ﻤىﻜﻨﻨﺩ؟ ﺁﻴﺎ ﻤﻤﻜﻥ ﺍﺴﺕ ﻜﺴﻴﻜﻪ ﺍﺯ ﻗﺭﺁﻥ ﺨﺩﺍ ﺁﮔﺎﻩ ﺒﺎﺸﺩ ﭽﻨﻴﻥ ﺍﺩﻋﺎﻴﻰ ﺒﻜﻨﺩ؟‬
‫ﺁﻴﺎ ﺍﻤﻜﺎﻥ ﺩﺍﺭﺩ ﺍﻨﺴﺎﻥ ﻤﻭﺤﺩ ﻭ ﺨﺩﺍ ﭙﺭﺴﺘﻰ ﻜﻪ ﺒﻪ ﻗﺭﺁﻥ ﺍﻴﻤﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﺨﺩﺍﻴﺵ ﺭﺍ ﻤىﺸﻨﺎﺴﺩ ﻭ ﺍﺯ ﺤﺩﻭﺩ ﺍﺴﺘﻌﺩﺍﺩﻫﺎﻯ‬
‫ﺍﻨﺴﺎﻥ ﺁﮔﺎﻩ ﺍﺴﺕ ﻜﺴﻰ ﺭﺍ ﺩﺭ ﻋﻠﻡ ﻏﻴﺏ ﺸﺭﻴﻙ ﺨﺩﺍ ﺒﺴﺎﺯﺩ؟‬
‫ﺍﺴﺎﺴﹰﺎ ﻜﺴﺎﻨﻰ ﺒﻪ ﺍﻴﻥ ﺒىﺒﺎﻜﻰ ﻤﺘﻭﺴل ﻤىﺸﻭﻨﺩ ﻜﻪ ﻤﺭﺩﻡ ﺭﺍ ﺒﺠﺎﻯ ﻋﺒﺎﺩﺕ ﺨﺩﺍ ﺒﻪ ﺒﻨﺩﮔﻰ ﺨﻭﺩ ﻭ ﺍﻨﺴﺎﻨﻰ ﭽﻭﻥ ﺨﻭﺩ‬
‫ﺩﻋﻭﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﺒﻪ ﻤﺭﺩﻡ ﺠﺎﻫل ﻭ ﺒىﺨﺒﺭ ﺍﺯ ﺤﻘﻴﻘﺕ ﺩﻴﻥ ﻤىﮕﻭﻴﻨﺩ‪ :‬ﺒﻴﺎﺌﻴﺩ ﺩﺴﺕ ﻭ ﺩﺍﻤﻥ ﺍﻴﻥ ﺁﻗﺎ ﺭﺍ ﺒﮕﻴﺭﻴﺩ‪ ،‬ﺒﻪ‬
‫ﺁﺴﺘﺎﻨﻪ ﺍﻭ ﺴﺭﺒﻨﺩﮔﻰ ﺨﻡ ﻜﻨﻴﺩ‪ ،‬ﺸﻤﺎ ﺭﺍ ﺒﻪ ﺍﺴﺭﺍﺭ ﻏﻴﺏ ﺁﮔﺎﻩ ﻤىﺴﺎﺯﺩ‪ ،‬ﺍﺯ ﻀﺭﺭﻯ ﻜﻪ ﻤﺘﻭﺠﻪ ﺸﻤﺎﺴﺕ‪ ،‬ﻭ ﺸﻤﺎ ﺍﺯ ﺁﻥ‬
‫ﺁﮔﺎﻫﻰ ﻨﺩﺍﺭﻴﺩ ﺍﻭ ﺍﻁﻼﻉ ﺩﺍﺭﺩ‪ ،‬ﻤﺎﻨﻊ ﻤىﺸﻭﺩ ﻭ ﻀﺭﺭ ﺭﺍ ﺩﻓﻊ ﻤىﻜﻨﺩ‪ ،‬ﺸﻤﺎ ﺭﺍ ﺤﻤﺎﻴﺕ ﻤىﻜﻨﺩ‪ ،‬ﺍﻭ ﻤىﺩﺍﻨﺩ ﺒﺎ ﭽﻪ‬
‫ﺴﺭﻨﻭﺸﺘﻰ ﻤﻭﺍﺠﻪ ﻤىﺸﻭﻴﺩ‪ ،‬ﺍﮔﺭ ﺩﺍﻤﻥ ﺍﻭ ﺭﺍ ﺒﮕﻴﺭﻴﺩ ﻭ ﺒﻪ ﺩﺭﮔﺎﻩ ﺍﻭ ﭙﻨﺎﻩ ﺒﺭﻴﺩ‪ ،‬ﺴﺭﻨﻭﺸﺕ ﺸﻤﺎ ﺭﺍ ﺘﻐﻴﻴﺭ ﻤىﺩﻫﺩ‪،‬‬
‫ﻤﻘﺩﺭﺍﺕ ﺸﻤﺎ ﺭﺍ ﺩﮔﺭﮔﻭﻥ ﻤىﺴﺎﺯﺩ‪ ،‬ﺩﺭ ﻫﺭ ﺠﺎﻴﻰ ﺒﺎﺸﻴﺩ ﺒﻪ ﺩﺍﺩﺘﺎﻥ ﻤىﺭﺴﺩ‪ ،‬ﻓﺭﻴﺎﺩﻫﺎﻯ ﺘﺎﻨﺭﺍ ﻤىﺸﻨﻭﺩ ﻭ ﺒﻪ ﻜﻤﻙ‬
‫ﻫﻤﻪﺀ ﺍﻴﻥ ﺘﺼﻭﺭﺍﺕ‪ ،‬ﻭﺍﻫﻰ ﻭ ﺸﺭﻙ ﺁﻝﻭﺩ ﺍﺴﺕ‪ ،‬ﺒﺎ ﻤﺒﺎﻨﻰ ﺍﺴﻼﻡ ﻭ ﺨﺩﺍﭙﺭﺴﺘﻰ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﺩ‪ ،‬ﺠﺯ …ﺸﻤﺎ ﻤىﺸﺘﺎﺒﺩ‬
‫ﺨﺩﺍ ﻨﻪ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺒﻰ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﻨﻪ ﻓﺭﻴﺎﺩﺭﺴﻰ‪ ،‬ﻨﻪ ﻤﺸﻜل ﻜﺸﺎﻴﻰ‪ ،‬ﻨﻪ ﺸﻨﻭﻨﺩﻩ ﺩﻋﺎ ﻭ ﺍﺠﺎﺒﺕ ﻜﻨﻨﺩﻩ ﻤﻨﺎﺠﺎﺕ ﻫﺎ‪ ،‬ﻨﻪ‬
‫ﺘﻐﻴﻴﺭ ﺩﻫﻨﺩﻩ ﺘﻘﺩﻴﺭ ﻭ ﻨﻪ ﺩﮔﺭﮔﻭﻥ ﻜﻨﻨﺩﻩ ﺴﺭﻨﻭﺸﺕ‪ ،‬ﻨﻪ ﺩﻓﻊ ﻜﻨﻨﺩﻩ ﺯﻴﺎﻥ ﻭ ﻨﻪ ﺭﺴﺎﻨﻨﺩﻩ ﺴﻭﺩ‪.‬‬
‫ﭽﻪ ﺨﻭﺏ ﻤىﻔﺭﻤﺎﻴﺩ‪u:‬ﭙﻴﺎﻤﺒﺭ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬ﻴﻭ‪‬ﻤ‪‬ﺎ ﹶﻓﻘﹶﺎ َل ﹶﻝ ‪‬ﻪ‬
‫ﻋ ﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﻑ ‪‬ﺭﺴ‪‬ﻭ ِل ﺍﻝﱠﻠ ِﻪ ﺼ‪‬ﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺨﻠﹾ ﹶ‬
‫ﺏ ﹶ‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬ﻪ َﺃ ﱠﻨ ‪‬ﻪ ‪‬ﺭ ِﻜ ‪‬‬
‫ﺱ َﺃ ﱠﻨ ‪‬ﻪ ‪‬‬
‫ﻋﺒ‪‬ﺎ ٍ‬
‫ﻥ ‪‬‬
‫ﻋﻥ‪ ‬ﻋ‪‬ﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫‪‬‬
‫ﺠﺩ‪ ‬ﻩ‬
‫ﻙ ﺍﺤ‪ ‬ﹶﻔﻅﹾ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘ ِ‬
‫ﺕ ﺍﺤ‪ ‬ﹶﻔﻅﹾ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺤ‪ ‬ﹶﻔﻅﹾ ‪‬‬
‫ﻙ ﹶﻜ ِﻠﻤ‪‬ﺎ ٍ‬
‫ﻏﻠﹶﺎ ‪‬ﻡ ِﺇﻨﱢﻲ ‪‬ﻤ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﻴ‪‬ﺎ ﹸ‬
‫ﻋ ﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫‪‬ﺭﺴ‪‬ﻭ ُل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻋﻠﹶﻰ َﺃﻥ‪‬‬
‫ﻥ ﺍﻝﹾ ُﺄ ‪‬ﻤ ﹶﺔ ﹶﻝﻭ‪ ‬ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻤﻌ‪‬ﻭﺍ ‪‬‬
‫ﺕ ﻓﹶﺎﺴ‪ ‬ﹶﺘ ِﻌﻥ‪ ‬ﺒِﺎﻝﱠﻠ ِﻪ ﻭ‪‬ﺍﻋ‪ ‬ﹶﻠﻡ‪َ ‬ﺃ ‪‬‬
‫ﺕ ﹶﻓﻠﹾ ﹶﺘﺴ‪َ ‬ﺄلْ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ﺍﺴ‪ ‬ﹶﺘ ‪‬ﻌﻨﹾ ﹶ‬
‫ﺴ َﺄﻝﹾ ﹶ‬
‫ﻙ ‪‬ﻭِﺇﺫﹶﺍ ‪‬‬
‫ﹸﺘﺠ‪‬ﺎ ‪‬ﻫ ‪‬‬
‫ﺸﻲ‪ٍ ‬ﺀ‬
‫ﻙ ِﺇﻝﱠﺎ ِﺒ ﹶ‬
‫ﻀﺭ‪‬ﻭ ‪‬‬
‫ﻙ ﹶﻝﻡ‪ ‬ﻴ ‪‬‬
‫ﻀﺭ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ َﺃﻥ‪ ‬ﻴ ‪‬‬
‫ﻙ ‪‬ﻭ ﹶﻝﻭ‪ ‬ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻤﻌ‪‬ﻭﺍ ‪‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻗﺩ‪ ‬ﹶﻜ ﹶﺘ ‪‬ﺒ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝ ‪‬‬
‫ﻙ ِﺇﻝﱠﺎ ِﺒ ﹶ‬
‫ﻙ ﹶﻝﻡ‪ ‬ﻴﻨﹾ ﹶﻔﻌ‪‬ﻭ ‪‬‬
‫‪‬ﻴﻨﹾ ﹶﻔﻌ‪‬ﻭ ‪‬‬
‫ﻑ‬
‫ﺤ ﹸ‬
‫ﺼ‪‬‬
‫ﺠ ﱠﻔﺕﹾ ﺍﻝ ‪‬‬
‫ﻙ ‪‬ﺭ ِﻓ ‪‬ﻌﺕﹾ ﺍﻝﹾ َﺄﻗﹾﻠﹶﺎ ‪‬ﻡ ‪‬ﻭ ‪‬‬
‫ﻋ ﹶﻠﻴ‪ ‬‬
‫ﹶﻗﺩ‪ ‬ﹶﻜ ﹶﺘ ‪‬ﺒ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺭﻭﺍﻩ ﺍﻝﺘﺭﻤﺫﻯ ﻭﻗﺎل‪ :‬ﺤﺩﻴﺙ ﺤﺴﻥ ﺼﺤﻴﺢ‬
‫ﺭﻭﺍﻴﺕ ﺍﺴﺕ ﻜﻪ ﺭﻭﺯﻯ ﺩﺭ ﺭﺩﻑ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻭﺩﻡ‪ ،‬ﻜﻪ ﺒﻤﻥ ﮔﻔﺕ‪ :‬ﺍﻯ ﺠﻭﺍﻥ! ﻜﻠﻤﺎﺘﻰ ﺭﺍ ‪t‬ﺍﺯ ﺤﻀﺭﺕ ﺍﺒﻥ ﻋﺒﺎﺱ‬
‫ﺒﺘﻭ ﻤىﺂﻤﻭﺯﻡ‪ ،‬ﺤﻘﻭﻕ ﺨﺩﺍ ﺭﺍ ﻨﮕﻬﺩﺍﺭ ﺘﺎ ﺨﺩﺍ ﺤﻔﻅﺕ ﻜﻨﺩ‪ ،‬ﻨﮕﻬﺩﺍﺭ ﺤﻘﻭﻕ ﺍﻝﻬﻰ ﺒﺎﺵ ﺘﺎ ﺨﺩﺍ )ﻭ ﻨﺼﺭﺘﺵ( ﺭﺍ ﭙﻴﺵ‬
‫ﺭﻭﻴﺕ ﺒﻴﺎﺒﻰ‪ ،‬ﺍﮔﺭ ﺴﺅﺍل ﻤىﻜﺭﺩﻯ ﺍﺯ ﺨﺩﺍ ﺴﺅﺍل ﻜﻥ‪ ،‬ﺍﮔﺭ ﻜﻤﻙ ﻤىﺨﻭﺍﺴﺘﻰ ﺍﺯ ﺨﺩﺍ ﺍﺴﺘﻌﺎﻨﺕ ﺒﺠﻭ ﻭ ﺒﺩﺍﻥ ﻜﻪ ﺍﮔﺭ‬

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‫ﻫﻤﻪﺀ ﻤﺭﺩﻡ ﺩﻨﻴﺎ ﺠﻤﻊ ﺸﻭﻨﺩ ﺘﺎ ﻤﻨﻔﻌﺘﻰ ﺒﺘﻭ ﺒﺭﺴﺎﻨﻨﺩ‪ ،‬ﻨﺘﻭﺍﻨﻨﺩ ﻤﮕﺭ ﺒﻬﻤﺎﻥ ﻤﻘﺩﺍﺭﻯ ﻜﻪ ﺨﺩﺍ ﺒﺭﺍﻴﺕ ﻨﻭﺸﺘﻪ ﺍﺴﺕ‪ ،‬ﻭ ﺍﮔﺭ‬
‫ﻫﻤﻪﺀ ﻤﺭﺩﻡ ﻴﻜﺠﺎ ﺸﻭﻨﺩ ﻭ ﺒﺨﻭﺍﻫﻨﺩ ﺯﻴﺎﻨﻰ ﺒﺘﻭ ﺒﺭﺴﺎﻨﻨﺩ‪ ،‬ﻨﺘﻭﺍﻨﻨﺩ ﻤﮕﺭ ﺒﻬﻤﺎﻥ ﺤﺩﻯ ﻜﻪ ﺨﺩﺍ ﻋﻠﻴﻪ ﺘﻭ ﻨﻭﺸﺘﻪ ﺍﺴﺕ‪ ،‬ﻗﻠﻡ‬
‫ﻫﺎ ﺒﺭﺩﺍﺸﺘﻪ ﺸﺩﻩ ﻭ ﺼﺤﻴﻔﻪ ﻫﺎ ﺨﺸﻙ ﺸﺩﻩ‪.‬‬
‫ﻴﻌﻨىﻜﺘﺎﺏ ﻤﻘﺩﺭﺍﺕ ﺒﺭﭽﻴﺩﻩ ﺸﺩﻩ ﻨﻪ ﭽﻴﺯﻯ ﺩﺭ ﺁﻥ ﺍﻓﺯﻭﺩ ﻤىﺸﻭﺩ ﻭ ﻨﻪ ﻜﺎﺴﺘﻪ‪ ،‬ﻗﻠﻤﻰ ﻜﻪ ﺴﺭﻨﻭﺸﺕ ﺍﻨﺴﺎﻨﺭﺍ ﺭﻗﻡ‬
‫ﻤىﺯﺩ ﺨﺸﻜﻴﺩﻩ ﻭ ﺍﺯ ﻨﻭﺸﺘﻥ ﺒﺎﺯ ﺍﻴﺴﺘﺎﺩﻩ‪.‬‬
‫ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺴﻭﺀ ﺍﺴﺘﻔﺎﺩﻩ ﺍﻯ ﻜﻪ ﺍﻫل ﻏﺭﺽ ﺍﺯ ﺍﻴﻥ ﺘﺼﻭﺭ ﻭ ﺫﻫﻨﻴﺕ ﻜﺞ ﺒﻌﻤل ﻤىﺂﺭﻨﺩ ﻭ ﺒﺎﻋﺙ ﻓﺭﻴﺏ ﻤﺭﺩﻡ ﻭ ﺒﺩﺍﻡ‬
‫ﻜﺸﻴﺩﻥ ﺸﺎﻥ ﻤىﺸﻭﻨﺩ‪ ،‬ﻗﺭﺁﻥ ﺒﺎ ﺍﻴﻥ ﻫﻤﻪ ﺘﺄﻜﻴﺩ ﺒﺭ ﻨﻔﻰ ﻋﻠﻡ ﻏﻴﺏ ﺒﺭﺍﻯ ﻤﺎ ﺴﻭﻯ ﺍﷲ ﺘﺭﻜﻴﺯ ﺩﺍﺭﺩ ﻭ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺵ‬
‫ﻫﺩﺍﻴﺕ ﻤىﺩﻫﺩ ﺘﺎ ﻤﻜﺭﺭﹰﺍ ﺒﮕﻭﻴﺩ ﻜﻪ ﻋﻠﻡ ﻏﻴﺏ ﻨﺩﺍﺭﺩ‪.‬‬
‫ﺁﻴﺎ ﺨﺩﺍ ﺸﺭﻴﻜﻰ ﺩﺭ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﺩﺍﺭﺩ؟‬
‫ﺩﺭ ﻨﺘﻴﺠﻪ ﻓﺎﺼﻠﻪ ﺍﺯ ﻗﺭﺁﻥ‪ ،‬ﻋﻘﺎﻴﺩﻯ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﺸﻴﻭﻉ ﻴﺎﻓﺘﻪ ﻜﻪ ﺒﺎ ﻤﺒﺎﺩﻯ ﻨﺨﺴﺘﻴﻥ ﺍﺴﻼﻡ ﺸﺩﻴﺩﹰﺍ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﺩ‪،‬‬
‫ﻋﻘﺎﻴﺩﻯ ﻜﻪ ﻗﺭﺁﻥ ﺁﻨﺭﺍ ﻤﻨﺎﻓﻰ ﺘﻭﺤﻴﺩ ﻭ ﻴﻜﺘﺎ ﭙﺭﺴﺘﻰ ﻭ ﻤﺎﻴﻪ ﺸﺭﻙ ﻤىﺸﻤﺎﺭﺩ‪ ،‬ﻭ ﺒﺤﺙ ﻫﺎﻯ ﻤﻔﺼﻠﻰ ﺒﺭﺍﻯ ﻨﻔﻰ ﺁﻥ‬
‫ﻨﻤﻭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﻴﻜﻰ ﺍﺯ ﺍﻴﻥ ﺍﻨﺤﺭﺍﻓﺎﺕ ﺍﻋﺘﻘﺎﺩﻯ "ﺸﺭﻙ ﺩﺭ ﺭﺒﻭﺒﻴﺕ" ﺍﺴﺕ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻤﻌﻨﻰ ﻜﻪ ﻜﺴﻰ ﺩﺭ ﺍﺩﺍﺭﻩ ﻫﺴﺘﻰ ﻭ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﺁﻥ‪،‬‬
‫ﺩﻴﮕﺭﻯ ﺭﺍ ﺒﺎ ﺨﺩﺍ ﺸﺭﻴﻙ ﭙﻨﺩﺍﺸﺘﻪ ﻭ ﻤﻌﺘﻘﺩ ﺒﺎﺸﺩ ﻜﻪ ﺨﺩﺍ ﺒﻪ ﺘﻨﻬﺎﺌﻰ ﻭ ﺒﺩﻭﻥ ﺍﺸﺘﺭﺍﻙ ﺩﻴﮕﺭﻯ ﺒﻪ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﻫﺴﺘﻰ‬
‫ﻨﭙﺭﺩﺍﺨﺘﻪ ﺒﻠﻜﻪ ﻜﺎﺭﻫﺎ ﺭﺍ ﺒﺎ "ﺫﻭﺍﺕ" ﺩﻴﮕﺭﻯ ﺘﻘﺴﻴﻡ ﻜﺭﺩﻩ‪ ،‬ﺒﺭﺨﻰ ﺭﺍ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﻭ ﺒﺭﺨﻰ ﺭﺍ ﺒﻪ ﺩﻴﮕﺭﺍﻥ‬
‫ﺴﭙﺭﺩﻩ‪ ،‬ﺘﺎ ﺁﻨﺎﻥ ﺒﻪ ﻫﺭ ﻨﺤﻭﻴﻜﻪ ﺨﻭﺍﺴﺘﻪ ﺍﻨﺩ ﺩﺭ ﺁﻥ ﺘﺼﺭﻑ ﻜﻨﻨﺩ!!‬
‫ﺍﻴﻨﻬﺎ ﻴﺎ ﮔﻤﺎﻥ ﻤىﻜﻨﻨﺩ ﻜﻪ ﺨﺩﺍ ﭙﺱ ﺍﺯ ﺁﻓﺭﻴﻨﺵ ﻋﺎﻝﻡ ﻭ ﻭﻀﻊ ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﺩﺭ ﺁﻥ‪ ،‬ﻫﺴﺘﻰ ﺭﺍ ﺒﺤﺎل ﺨﻭﺩ ﮔﺫﺍﺸﺘﻪ‪،‬‬
‫ﺍﻤﻭﺭ ﺁﻥ ﺒﻁﻭﺭ ﺨﻭﺩ ﻜﺎﺭ‪ ،‬ﻤﻁﺎﺒﻕ ﺒﻪ ﻤﻘﺩﺭﺍﺕ ﺍﻝﻬﻰ ﻭ ﻁﺒﻕ ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﻭﻀﻊ ﺸﺩﻩ ﺍﻨﺠﺎﻡ ﻤىﻴﺎﺒﺩ‪ ،‬ﺨﺩﺍ ﺩﺭ ﺁﻥ‬
‫ﻤﺩﺍﺨﻠﻪ ﺍﻯ ﻨﻤىﻜﻨﺩ ﻭ ﻀﺭﻭﺭﺘﻰ ﺒﻪ ﭽﻨﻴﻥ ﻤﺩﺍﺨﻠﻪ ﺍﻯ ﺍﺤﺴﺎﺱ ﻨﻤىﺸﻭﺩ‪.‬‬
‫ﻭ ﻴﺎ ﮔﻤﺎﻥ ﻤىﻜﻨﻨﺩ ﻜﻪ ﺨﺩﺍ ﭽﻭﻥ ﺤﻜﻤﺭﺍﻨﺎﻥ ﺩﻨﻴﺎ‪ ،‬ﺒﺭﺍﻯ ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﻤﻠﻙ ﺨﻭﺩ‪ ،‬ﻫﺭ ﺒﺨﺸﻰ ﺭﺍ ﺒﻪ ﻜﺴﻰ ﺴﭙﺭﺩﻩ‪،‬‬
‫"ﺘﺼﺭﻑ" ﺩﺭ ﺍﻤﻭﺭ ﺍﻴﻥ ﺒﺨﺵ ﺭﺍ ﺒﻁﻭﺭ ﻜﺎﻤل ﺒﻪ ﺍﻭ ﻤﻔﻭﺽ ﻜﺭﺩﻩ ﻭ ﺍﻭ ﺭﺍ "ﻗﻴﻡ" ﻭ "ﻤﺘﺼﺭﻑ" ﺁﻥ ﭙﺫﻴﺭﻓﺘﻪ ﺍﺴﺕ‪ .‬ﺤﺎل‬
‫ﺍﮔﺭ ﻜﺴﻰ ﺩﺭ ﺍﻴﻥ ﺒﺨﺵ ﻫﺎ ﺒﺎ ﻤﺸﻜﻠﻰ ﺒﺭﺨﻭﺭﺩ ﻭ ﺨﻭﺍﻫﺎﻥ ﺍﻨﺠﺎﻡ ﻜﺎﺭﻯ ﻭ ﻨﻴﺎﺯﻤﻨﺩ ﻤﺴﺎﻋﺩﺕ ﺩﻴﮕﺭﻯ ﺸﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﻪ‬
‫"ﻤﺘﺼﺭﻑ"‪" ،‬ﻗﻴﻡ" ﻭ "ﻭﺼﻰ" ﻤﺒﺎﺸﺭ ﺍﻴﻥ ﺒﺨﺵ ﺭﺠﻭﻉ ﻜﻨﺩ‪ ،‬ﺍﺯ ﺁﻥ ﺍﺴﺘﻤﺩﺍﺩ ﺒﺠﻭﻴﺩ ﻭ ﻤﺸﻜﻠﺵ ﺭﺍ ﺤل ﻨﻤﺎﻴﺩ! ﮔﻭﻴﺎ ﻗﺒل‬
‫ﺍﺯ ﺭﺠﻭﻉ ﺒﻪ ﺨﺩﺍ‪ ،‬ﻻﺯﻡ ﺍﺴﺕ ﺒﻪ ﺁﺴﺘﺎﻨﻪ ﻤﺘﺼﺭﻓﻴﻥ ﺩﻴﮕﺭﻯ ﺭﺠﻭﻉ ﻜﻨﺩ‪ ،‬ﻴﺎ ﺘﻭﺴﻁ ﺁﻨﺎﻥ ﺒﻪ ﺭﻓﻊ ﻨﻴﺎﺯﻤﻨﺩﻯ ﻫﺎ ﺒﭙﺭﺩﺍﺯﺩ‬
‫ﻭ ﻴﺎ ﺒﺎ ﺤﻔﻅ ﻤﺭﺍﺘﺏ ﻭ ﭙﻠﻪ ﺒﻪ ﭙﻠﻪ ﺒﻪ ﺩﺭﮔﺎﻩ ﺨﺩﺍ ﺭﺠﻭﻉ ﻨﻤﺎﻴﺩ‪.‬‬
‫ﺍﮔﺭ ﻤﺄﻤﻭﺭﻴﻥ "ﻤﻠﻙ ﺨﺩﺍ" ﻭ ﻭﺼﻰ ﻭ ﻗﻴﻤىﻜﻪ ﻭﻯ ﺍﻨﺘﺨﺎﺏ ﻜﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﻗﺎﺩﺭ ﺒﻪ ﺤل ﻤﺸﻜﻼﺕ ﺘﻭ ﻭ ﺭﺴﻴﺩﮔﻰ ﺒﻪ ﺩﺍﺩ ﻭ‬
‫ﻓﺭﻴﺎﺩ ﺘﻭ ﺒﺎﺸﻨﺩ‪ ،‬ﺩﻴﮕﺭ ﭽﻪ ﻝﺯﻭﻤﻰ ﺩﺍﺭﺩ ﻜﻪ ﺍﺯ ﺤﺩ ﺨﻭﺩ ﭙﺎ ﻓﺭﺍﺘﺭ ﮔﺫﺍﺸﺘﻪ‪ ،‬ﺒﺩﻭﻥ ﻤﺭﺍﻋﺎﺕ "ﺘﺴﻠﺴل" ﻭ ﺍﺤﺘﺭﺍﻡ ﺒﻪ‬
‫"ﻤﺭﺍﺘﺏ" ﻤﺴﺘﻘﻴﻤﹰﺎ ﺒﻪ ﺨﺩﺍ ﻤﺭﺍﺠﻌﻪ ﻜﻨﻰ!!؟ ﺒﺎﻴﺩ ﺒﭙﺫﻴﺭﻯ ﻜﻪ ﺩﺭﺒﺎﺭ ﺨﺩﺍ ﺭﺍ ﺩﺭﮔﺎﻩ ﻭ ﺩﺭﺒﺎﻨﺎﻨﻴﺴﺕ ﻜﻪ ﺒﺭﻭﻯ ﻫﺭ ﻜﺴﻰ‬
‫ﺩﺭﺵ ﺭﺍ ﻨﻤىﮕﺸﺎﻴﻨﺩ‪ ،‬ﺒﺭﺍﻯ ﺭﺴﻴﺩﻥ ﺒﻪ ﺍﻴﻥ ﺩﺭﮔﺎﻩ‪ ،‬ﺒﻪ "ﺼﻠﻪ ﻭ ﻭﺴﻴﻠﻪ ﺍﻯ" ﻭ "ﺒﻪ ﺴﻔﺎﺭﺸﮕﺭ" ﻭ "ﻭﺍﺴﻁﻪ ﺍﻯ"‬

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‫ﻀﺭﻭﺭﺕ ﺍﺴﺕ‪ .‬ﺴﻔﺎﺭﺸﮕﺭﺍﻥ ﺭﺍ ﺒﺸﻨﺎﺴﻴﺩ‪ ،‬ﺩﺴﺕ ﻭ ﺩﺍﻤﻥ ﺸﺎﻨﺭﺍ ﺒﮕﻴﺭﻴﺩ‪ ،‬ﺘﺎ ﺍﻴﻥ ﺩﺭﮔﺎﻩ ﺒﺭﻭﻯ ﺘﺎﻥ ﻜﺸﻭﺩﻩ ﺸﻭﺩ ﻭ ﺒﻪ‬
‫ﺍﻴﻥ ﺒﺎﺭﮔﺎﻩ ﺭﺍﻩ ﻴﺎﺒﻴﺩ!!‬
‫ﺒﻴﺎﺌﻴﺩ ﺒﻨﮕﺭﻴﻡ ﻗﺭﺁﻥ ﺩﺭﻴﻥ ﺭﺍﺒﻁﻪ ﭽﻪ ﻤىﻔﺭﻤﺎﻴﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺁﻴﺎﺕ ﺘﻭﺠﻪ ﻜﻨﻴﺩ‪:‬‬
‫ﺵ ‪‬ﻴ ‪‬ﺩ ‪‬ﺒ ‪‬ﺭ ﺍ َﻷﻤ‪ ‬ﺭ ﻤ‪‬ﺎ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻌﺭ‪ِ ‬‬
‫ﺴ ﱠﺘ ِﺔ َﺃﻴ‪‬ﺎ ٍﻡ ﹸﺜ ‪‬ﻡ ﺍﺴ‪ ‬ﹶﺘﻭ‪‬ﻯ ‪‬‬
‫ﺽ ﻓِﻲ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷﺭ‪ ‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻕ ﺍﻝ ‪‬‬
‫ﺨ ﹶﻠ ﹶ‬
‫ﻥ ‪‬ﺭ ‪‬ﺒ ﹸﻜ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻱ ﹶ‬
‫ِﺇ ‪‬‬
‫ﻥ*‬
‫ﻼ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬
‫ﺸﻔِﻴ ٍﻊ ِﺇ ﱠﻻ ﻤِﻥ ‪‬ﺒﻌ‪ِ ‬ﺩ ِﺇﺫﹾ ِﻨ ِﻪ ﺫ ِﻝ ﹸﻜ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﺭ ‪‬ﺒ ﹸﻜﻡ‪ ‬ﻓﹶﺎﻋ‪ ‬ﺒﺩ‪‬ﻭ ‪‬ﻩ َﺃ ﹶﻓ ﹶ‬
‫ﻤِﻥ ﹶ‬
‫ﻴﻭﻨﺱ‪3 :‬‬
‫ﻴﻘﻴﻨﹰﺎ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﻤﺎ ﻫﻤﺎﻨﺴﺕ ﻜﻪ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺭﺍ ﺩﺭﺸﺵ ﺭﻭﺯﻯ )ﺸﺵ ﻤﺭﺤﻠﻪ ﺍﻯ( ﺁﻓﺭﻴﺩ‪ ،‬ﺴﭙﺱ ﺒﺭ ﻋﺭﺵ‬
‫ﺍﺴﺘﻭﻯ ﻜﺭﺩ‪ ،‬ﺒﻪ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﻤىﭙﺭﺩﺍﺯﺩ‪ ،‬ﻫﻴﭻ ﺴﻔﺎﺭﺸﮕﺭﻯ ﻨﺒﺎﺸﺩ ﻤﮕﺭ ﺒﻪ ﺍﺫﻥ ﺍﻭ‪ ،‬ﺍﻴﻥ ﺍﺴﺕ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺘﺎﻥ ﻜﻪ ﺒﺎﻴﺩ‬
‫ﻋﺒﺎﺩﺘﺵ ﻜﻨﻴﺩ‪ ،‬ﺁﻴﺎ ﭙﻨﺩ ﻨﻤىﭙﺫﻴﺭﻴﺩ؟‬
‫ﺍﻴﻥ ﺁﻴﻪ ﻤﻁﺎﻝﺏ ﻤﻬﻡ ﺁﺘﻰ ﺭﺍ ﺒﺎﺯﮔﻭ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺨﺩﺍ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺭﺍ ﺩﺭ ﺸﺵ ﻤﺭﺤﻠﻪ ﺘﻜﻭﻴﻨﻰ ﺨﻠﻕ ﻜﺭﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﻌﺩ ﺍﺯ ﺁﻓﺭﻴﻨﺵ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ‪ ،‬ﺁﻨﺭﺍ ﻤﻬﻤل ﻭ ﺒﺤﺎل ﺨﻭﺩ ﻨﮕﺫﺍﺸﺕ ﺒﻠﻜﻪ ﺒﺭ ﻋﺭﺸىﻜﻪ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺭﺍ ﺯﻴﺭ‬
‫ﺒﺎل ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﺒﻌﻨﻭﺍﻥ ﻤﺎﻝﻙ ﻭ ﺤﺎﻜﻡ ﻭ ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﻫﺴﺘﻰ‪ ،‬ﺍﺴﺘﻭﻯ ﻜﺭﺩ‪.‬‬
‫ﺝ‪ :‬ﺘﺩﺒﻴﺭ ﻫﻤﻪﺀ ﺍﻤﻭﺭ ﺍﻴﻥ ﻫﺴﺘﻰ ﭙﻬﻨﺎﻭﺭ ﺭﺍ ﺨﻭﺩ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﮔﺭﻓﺕ‪.‬‬
‫ﻨﺩﺍﺭﺩ‪ ،‬ﺍﻭ ﭽﻭﻥ ﺤﻜﻤﺭﺍﻨﺎﻥ ﺩﻨﻴﺎ ‪Y‬ﺩ‪ :‬ﻫﻴﭻ ﻜﺴﻰ ﺘﻭﺍﻥ ﺴﻔﺎﺭﺵ ﻭﺸﻔﺎﻋﺕ ﺒﺩﻭﻥ ﺍﺫﻥ ﻭ ﺍﺠﺎﺯﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﻭﻯ‬
‫ﻨﻴﺴﺕ ﻜﻪ ﺒﻪ ﺴﻔﺎﺭﺵ ﺴﻔﺎﺭﺸﮕﺭﻯ ﻭ ﺸﻔﺎﻋﺕ ﺸﻔﻴﻌﻰ ﻨﻴﺎﺯﻤﻨﺩ ﺒﺎﺸﺩ‪ ،‬ﺩﻴﮕﺭﻯ ﻤﻅﻠﻭﻤﻰ ﺭﺍ ﺒﻪ ﺍﻭ ﻤﻌﺭﻓﻰ ﻜﻨﺩ ﻭ ﺩﺭﺒﺎﺭﻩ‬
‫ﺸﺎﻴﺴﺘﮕﻰ ﻜﺴﻰ ﺒﻪ ﺍﻭ ﻤﻌﻠﻭﻤﺎﺕ ﺒﺩﻫﺩ ﻭ ﻤﻴﺎﻥ ﺍﻭ ﻭ ﺒﻨﺩﻩ ﺍﺵ ﻭﺍﺴﻁﻪ ﺸﻭﺩ‪.‬‬
‫ﻫـ‪ :‬ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﻜﻪ ﺒﺎﻴﺩ ﺘﻨﻬﺎ ﺍﻭ ﺭﺍ ﻋﺒﺎﺩﺕ ﻜﻨﻴﺩ ﻭ ﺍﺯ ﺍﻭ ﺍﺴﺘﻤﺩﺍﺩ ﺒﺠﻭﺌﻴﺩ ﺩﺍﺭﺍﻯ ﺍﻴﻥ ﺼﻔﺎﺕ ﺍﺴﺕ‪:‬‬
‫ﺁﻓﺭﻴﺩﮔﺎﺭ ﻫﺴﺘﻰ ﺍﺴﺕ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭ ﺘﻭ ﻭ ﻫﻤﻪ ﻋﺎﻝﻡ ﺍﺴﺕ‪ ،‬ﺒﺭ ﻋﺭﺵ ﺍﺴﺘﻭﻯ ﻨﻤﻭﺩﻩ ﻭ ﻤﺎﻝﻙ ﺍﻝﻤﻠﻙ ﻭ ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﻋﺎﻝﻡ‬
‫ﺍﺴﺕ‪ ،‬ﺘﺩﺒﻴﺭ ﻫﻤﻪﺀ ﺍﻤﻭﺭ ﻫﺴﺘﻰ ﺭﺍ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﻤﻴﺎﻥ ﺘﻭ ﻭ ﺍﻭ ﺒﻪ ﻭﺍﺴﻁﻪ ﻭ ﻭﺴﻴﻠﻪ ﻭ ﺸﻔﻴﻊ ﻭ ﺴﻔﺎﺭﺸﮕﺭﻯ‬
‫ﻀﺭﻭﺭﺕ ﻨﻴﺴﺕ‪.‬‬
‫ﻭ ﺍﻴﻥ ﺩﺭﺱ ﺒﺎﻴﺩ ﻤﺎﻴﻪ ﻋﺒﺭﺕ ﺘﻭ ﺒﺎﺸﺩ ﻭ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﺁﻥ ﺒﺎﻴﺩ ﺭﺍﻩ ﺭﺍ ﺍﺯ ﺒﻴﺭﺍﻫﻪ ﺒﺎﺯﺸﻨﺎﺴﻰ ﻭ ﺍﺯ ﺭﺠﻭﻉ ﺒﻪ ﺒﺎﺭﮔﺎﻩ‬
‫ﺩﻴﮕﺭﻯ ﺠﺯ ﺨﺩﺍ ﺒﺎﺯ ﺁﻴﻰ‪.‬‬
‫ﺩﺭ ﺁﻴﻪ ﺩﻴﮕﺭﻯ ﭽﻨﻴﻥ ﻤىﺨﻭﺍﻨﻴﻡ‪:‬‬
‫ﺕ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤ ‪‬ﻴ ِ‬
‫ﻲ ِﻤ ‪‬‬
‫ﺤ‪‬‬‫ﺝ ﺍﻝﹾ ‪‬‬
‫ﺴﻤ‪ ‬ﻊ ﻭﺍ َﻷﺒ‪‬ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﺨﹾ ِﺭ ‪‬‬
‫ﻙ ﺍﻝ ‪‬‬
‫ﺽ َﺃﻤ‪‬ﻥ ‪‬ﻴﻤ‪ِ ‬ﻠ ‪‬‬
‫ﺴﻤ‪‬ﺂ ِﺀ ﻭ‪‬ﺍ َﻷﺭ‪ِ ‬‬
‫ﻥ ﺍﻝ ‪‬‬
‫ﹸﻗلْ ﻤ‪‬ﻥ ‪‬ﻴﺭ‪ ‬ﺯ ﹸﻗﻜﹸﻡ ‪‬ﻤ ‪‬‬
‫ﻥ*‬
‫ﻼ ﹶﺘ ﱠﺘﻘﹸﻭ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻓ ﹸﻘلْ َﺃ ﹶﻓ ﹶ‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ﻲ ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ‪‬ﺩ ‪‬ﺒ ‪‬ﺭ ﺍ َﻷﻤ‪ ‬ﺭ ﹶﻓ ‪‬‬
‫ﺤ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺕ ِﻤ ‪‬‬
‫ﺝ ﺍﻝﹾ ‪‬ﻤ ‪‬ﻴ ﹶ‬
‫‪‬ﻭ ‪‬ﻴﺨﹾ ِﺭ ‪‬‬
‫ﻴﻭﻨﺱ‪31 :‬‬

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‫ﺒﮕﻭ‪ :‬ﭽﻪ ﻜﺴﻰ ﺍﺯ ﺁﺴﻤﺎﻥ ﻭ ﺯﻤﻴﻥ ﺒﻪ ﺸﻤﺎ ﺭﻭﺯﻯ ﻤىﺩﻫﺩ‪ ،‬ﻭ ﭽﻪ ﻜﺴﻰ ﻤﺎﻝﻙ ﺍﻴﻥ ﮔﻭﺸﻬﺎ ﻭ ﭽﺸﻤﻬﺎﻯ )ﺸﻤﺎﺴﺕ ﻜﻪ‬
‫ﺒﻪ ﺍﺭﺍﺩﻩ ﺍﻭ ﺒﺭﺍىﺘﺎﻥ ﻜﺎﺭ ﻤىﻜﻨﺩ(؟ ﻭ ﭽﻪ ﻜﺴﻰ ﺯﻨﺩﻩ ﺭﺍ ﺍﺯ ﻤﺭﺩﻩ ﺒﻴﺭﻭﻥ ﻤىﺂﺭﺩ ﻭ ﻤﺭﺩﻩ ﺭﺍ ﺍﺯ ﺯﻨﺩﻩ؟ ﻭ ﭽﻪ ﻜﺴﻰ‬
‫ﺒﻪ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﻤىﭙﺭﺩﺍﺯﺩ؟ ﺤﺘﻤﹰﺎ ﺒﮕﻭﻴﻨﺩ‪ :‬ﺍﷲ‪ ،‬ﺁﻴﺎ ﺒﺎ ﻭﺠﻭﺩ ﺁﻥ ﻨﻤىﭙﺭﻫﻴﺯﻴﺩ؟‬
‫ﻤﻁﺎﻝﺏ ﻤﻬﻡ ﻭ ﺍﺴﺎﺴىﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺍﺤﺘﻭﺍ ﻜﺭﺩﻩ ﺍﺴﺕ ﺍﺯ ﺍﻴﻥ ﻗﺭﺍﺭ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻓﻘﻁ ﺨﺩﺍﺴﺕ ﻜﻪ ﺍﻨﺘﻅﺎﻡ ﺭﺯﻕ ﻭ ﺭﻭﺯﻯ ﺸﻤﺎ ﺭﺍ ﮔﺭﻓﺘﻪ ﺍﺴﺕ‪ ،‬ﺍﮔﺭ ﺍﺯ ﺁﺴﻤﺎﻥ ﺒﺎﺭﺍﻥ ﻤىﺒﺎﺭﺩ‪ ،‬ﻭ ﺍﺸﻌﻪ ﺁﻓﺘﺎﺏ ﺒﺭ‬
‫ﺯﻤﻴﻥ ﻤىﺘﺎﺒﺩ ﻭ ﺍﺯ ﺯﻤﻴﻥ ﺩﺍﻨﻪ ﻭ ﻤﻴﻭﻩ ﻤىﺭﻭﻴﺩ ﻭ ﺩﺭ ﺁﻏﻭﺵ ﺨﻭﺩ ﺁﺏ ﺁﺸﺎﻤﻴﺩﻨﻰ ﺒﺭﺍﻯ ﺘﺎﻥ ﺫﺨﻴﺭﻩ ﻤىﻜﻨﺩ ﻭ‬
‫ﺒﺩﻴﻨﺘﺭﺘﻴﺏ ﺍﺴﺒﺎﺏ ﺭﺯﻕ ﻭ ﺭﻭﺯﻯ ﺘﺎﻨﺭﺍ ﻓﺭﺍﻫﻡ ﻤىﻜﻨﺩ ﺒﮕﻭﺌﻴﺩ‪ :‬ﻜﺴﻰ ﺭﺍ ﺴﺭﺍﻍ ﺩﺍﺭﻴﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﻜﺎﺭﻫﺎ ﺒﺎ ﺨﺩﺍ ﺸﺭﻴﻙ‬
‫ﺒﺎﺸﺩ؟‬
‫ﺏ‪ :‬ﭽﻪ ﻜﺴﻰ ﻤﺎﻝﻙ ﺍﺼﻠﻰ ﮔﻭﺸﻬﺎ ﻭ ﭽﺸﻤﻬﺎﻯ ﺸﻤﺎﺴﺕ؟ ﭽﻪ ﻜﺴﻰ ﺁﻨﺭﺍ ﺒﻪ ﺸﻤﺎ ﻋﻨﺎﻴﺕ ﻜﺭﺩﻩ ﺍﺴﺕ؟ ﻭ ﺒﻪ ﺍﺭﺍﺩﻩ ﭽﻪ‬
‫ﻜﺴﻰ ﺩﺭ ﺨﺩﻤﺕ ﺸﻤﺎ ﺍﻨﺩ ﻭ ﺸﻤﺎ ﺭﺍ ﻫﺩﺍﻴﺕ ﻭ ﺭﻫﻨﻤﺎﻴﻰ ﻤىﻜﻨﻨﺩ؟ ﺍﮔﺭ ﺁﻨﺭﺍ ﺍﺯ ﺸﻤﺎ ﺒﮕﻴﺭﺩ‪ ،‬ﻜﺴﻰ ﺭﺍ ﺴﺭﺍﻍ ﺩﺍﺭﻴﺩ ﻜﻪ‬
‫ﺩﻭﺒﺎﺭﻩ ﺒﺸﻤﺎ ﺒﺭﮔﺭﺩﺍﻨﺩ؟‬
‫ﺝ‪ :‬ﺁﻴﺎ ﺩﺭ ﻫﻤﻪﺀ ﺍﻴﻥ ﻫﺴﺘﻰ ﭙﻬﻨﺎﻭﺭ‪ ،‬ﻤىﺘﻭﺍﻨﻴﺩ ﻜﺴﻰ ﺭﺍ ﺠﺯ ﺨﺩﺍ ﻨﺸﺎﻨﺩﻫﻰ ﻜﻨﻴﺩ ﻜﻪ ﺯﻨﺩﻩ ﺭﺍ ﺍﺯ ﻤﺭﺩﻩ ﺒﻴﺭﻭﻥ ﺁﺭﺩ ﻭ‬
‫ﻤﺭﺩﻩ ﺭﺍ ﺍﺯ ﺯﻨﺩﻩ؟ ﻓﻴﺼﻠﻪ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺭﺍ ﭽﻪ ﻜﺴﻰ ﺼﺎﺩﺭ ﻤىﻜﻨﺩ؟ ﺒﻪ ﺤﻜﻡ ﭽﻪ ﻜﺴﻰ ﺨﺎﻙ ﻤﺭﺩﻩ ﺒﻪ ﺸﻜل ﻤﻴﻭﻩ‬
‫ﻭ ﺩﺍﻨﻪ ﺩﺭﻤىﺂﻴﺩ ﻭ ﺩﺭ ﻭﺠﻭﺩ ﺤﻴﻭﺍﻥ ﻭ ﺍﻨﺴﺎﻥ‪ ،‬ﻨﻁﻔﻪ ﻤﻭﺠﻭﺩ ﺯﻨﺩﻩ ﺍﺯ ﺁﻥ ﺴﺎﺨﺘﻪ ﻤىﺸﻭﺩ؟‬
‫ﺩ‪ :‬ﺩﺭ ﺍﻴﻥ ﻜﺎﺌﻨﺎﺕ ﻭﺴﻴﻊ ﻭ ﮔﺴﺘﺭﺩﻩ ﻜﻪ ﺩﺭ ﻭﺠﺏ ﻭ ﺠﺒﺵ ﺤﺭﻜﺕ ﺍﺴﺕ‪ ،‬ﺠﻨﺏ ﻭ ﺠﻭﺵ ﺍﺴﺕ‪ ،‬ﻤﻴل ﺒﺴﻭﻯ ﺍﺭﺘﻘﺎ ﻭ‬
‫ﻜﻤﺎل ﺍﺴﺕ‪ ،‬ﻨﻅﻡ ﻭ ﻫﻤﺂﻫﻨﮕﻰ ﺍﺴﺕ‪ ،‬ﺤﺴﻥ ﻭ ﺯﻴﺒﺎﻴﻰ ﺍﺴﺕ‪ ،‬ﭽﻴﺯﻯ ﺍﺯ ﻨﻴﺴﺕ ﻤىﺂﻏﺎﺯﺩ‪ ،‬ﻨﻤﻭ ﻤىﻜﻨﺩ‪ ،‬ﺒﺴﻭﻯ ﻜﻤﺎل‬
‫ﭙﻴﺵ ﻤىﺭﻭﺩ‪ ،‬ﺒﻪ ﺤﺩ ﺜﺎﺒﺘﻰ ﺍﺯ ﺭﺸﺩ ﻤىﺭﺴﺩ‪ ،‬ﺯﻭﺍﻝﺵ ﺁﻏﺎﺯ ﻤىﮕﺭﺩﺩ‪ ،‬ﺒﻤﺭﮒ ﻤﺤﻜﻭﻡ ﻤىﺸﻭﺩ ﻭ ﺠﺎﻴﺵ ﺭﺍ ﺒﻪ‬
‫ﺩﻴﮕﺭﻯ ﺘﺨﻠﻴﻪ ﻤىﻜﻨﺩ‪ ،‬ﭽﻪ ﻜﺴﻰ ﻫﻤﻪﺀ ﺍﻴﻥ ﺍﻤﻭﺭ ﺭﺍ ﺍﺩﺍﺭﻩ ﻭ ﺘﻨﻅﻴﻡ ﻤىﻜﻨﺩ؟ ﺁﻴﺎ ﭽﺎﺭﻩ ﺍﻯ ﺠﺯ ﺍﻴﻥ ﺩﺍﺭﻴﻡ ﻜﻪ ﺍﻋﺘﺭﺍﻑ‬
‫ﻜﻨﻴﻡ‪ :‬ﺘﺩﺒﻴﺭ ﻫﻤﻪﺀ ﺍﻤﻭﺭ ﻫﺴﺘﻰ ﻓﻘﻁ ﺩﺭ ﺩﺴﺕ ﺨﺩﺍﺴﺕ؟‬
‫ﻗﺭﺁﻥ ﭽﻪ ﺨﻭﺏ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺸﻲ‪ٍ ‬ﺀ‬
‫ﺸ ‪‬ﺭﻜﹶﺂ ِﺌ ﹸﻜﻡ‪ ‬ﻤ‪‬ﻥ ‪‬ﻴﻔﹾ ‪‬ﻌ ُل ﻤِﻥ ﹶﺫ ِﻝ ﹸﻜﻡ‪ ‬ﻤ‪‬ﻥ ﹶ‬
‫ﺨ ﹶﻠ ﹶﻘ ﹸﻜﻡ‪ ‬ﹸﺜ ‪‬ﻡ ‪‬ﺭﺯ‪ ‬ﹶﻗ ﹸﻜﻡ‪ ‬ﹸﺜ ‪‬ﻡ ‪‬ﻴﻤِﻴ ﹸﺘ ﹸﻜﻡ‪ ‬ﹸﺜ ‪‬ﻡ ‪‬ﻴﺤ‪‬ﻴِﻴ ﹸﻜﻡ‪ ‬ﻫلْ ﻤِﻥ ﹸ‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻱ ﹶ‬
‫ﺍﻝﺭﻭﻡ‪40 :‬‬ ‫ﻥ*‬
‫ﻋﻤ‪‬ﺎ ‪‬ﻴﺸﹾ ِﺭﻜﹸﻭ ‪‬‬
‫ﺤﺎ ﹶﻨ ‪‬ﻪ ‪‬ﻭ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬‬
‫ﺴﺒ‪ ‬‬
‫‪‬‬
‫ﺨﺩﺍ ﻫﻤﺎﻨﺴﺕ ﻜﻪ ﺸﻤﺎ ﺭﺍ ﺒﻴﺎﻓﺭﻴﺩ‪ ،‬ﺒﻌﺩ ﺒﻪ ﺸﻤﺎ ﺭﻭﺯﻯ ﺩﺍﺩ‪ ،‬ﺴﭙﺱ ﺸﻤﺎ ﺭﺍ ﻤىﻤﻴﺭﺍﻨﺩ ﺒﻌﺩ ﺸﻤﺎ ﺭﺍ ﺯﻨﺩﻩ ﻤىﻜﻨﺩ‪ ،‬ﺁﻴﺎ ﺍﺯ‬
‫ﺸﺭﻜﺎﻯ ﺘﺎﻥ ﻜﺴﻰ ﻫﺴﺕ ﻜﻪ ﭽﻴﺯﻯ ﺍﺯ ﺍﻴﻨﻬﺎ ﺭﺍ ﺒﻜﻨﺩ‪ ،‬ﭙﺎﻜﻴﺴﺕ ﺨﺩﺍ ﺭﺍ ﻭ ﺒﺭﺘﺭ ﺍﺴﺕ ﺍﺯ ﺁﻨﭽﻪ ﺸﺭﻴﻙ ﻤىﮕﻴﺭﻨﺩ‪.‬‬
‫ﻴﻌﻨﻰ ﺩﺭ ﻜﺎﺭ ﺁﻓﺭﻴﻨﺵ ﺸﻤﺎ‪ ،‬ﺭﺯﻕ ﻭ ﺭﻭﺯﻯ ﺒﻪ ﺸﻤﺎ‪ ،‬ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺸﻤﺎ‪ ،‬ﻫﻴﭻ ﭽﻴﺯﻯ ﻭ ﻫﻴﭻ ﻜﺴﻰ ﺒﺎ ﺨﺩﺍ ﺸﺭﻴﻙ‬
‫ﻨﻴﺴﺕ‪ ،‬ﺨﺩﺍ ﺍﺯ ﭽﻨﻴﻥ ﻋﻴﺒﻰ ﻤﻨـﺯﻩ ﺍﺴﺕ ﻭ ﺒﺭﺘﺭ ﺍﺯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺍﻤﻭﺭ ﻜﺴﻰ ﺭﺍ ﺸﺭﻴﻙ ﺨﻭﺩ ﺒﮕﻴﺭﺩ‪.‬‬
‫ﻗﺭﺁﻥ ﺩﺭ ﺁﻴﻪ ﺩﻴﮕﺭﻯ ﭽﻨﺎﻨﭽﻪ ﺨﻠﻘﺕ ﺭﺍ ﻤﺨﺘﺹ ﺒﻪ ﺨﺩﺍ ﻤىﺸﻤﺎﺭﺩ ﻭ ﺍﺸﺘﺭﺍﻙ ﻤﺎ ﺴﻭﻯ ﺍﷲ ﺭﺍ ﺩﺭ ﺁﻥ ﻗﻁﻌﹰﺎ ﻨﻔﻰ‬
‫ﻤىﻜﻨﺩ ﺍﻤﺭ ﻭ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﺭﺍ ﻨﻴﺯ ﻤﺨﺘﺹ ﺒﻪ ﺨﺩﺍ ﺸﻤﺭﺩﻩ ﻭ ﺸﺭﻜﺕ ﺩﻴﮕﺭﻯ ﺭﺍ ﺩﺭ ﺁﻥ ﻤﺭﺩﻭﺩ ﻤىﺸﻤﺎﺭﺩ‪ :‬ﺁﻨﺠﺎ ﻜﻪ‬

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‫ﺵ ‪‬ﻴﻐﹾﺸِﻲ ﺍﻝﹾ ﱠﻠﻴ‪َ ‬ل‬

‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻌﺭ‪ِ ‬‬
‫ﺴ ﱠﺘﺔِ َﺃﻴ‪‬ﺎ ٍﻡ ﹸﺜ ‪‬ﻡ ﺍﺴ‪ ‬ﹶﺘﻭ‪‬ﻯ ‪‬‬
‫ﺽ ﻓِﻲ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷﺭ‪ ‬‬
‫ﻕ ﺍﻝ ‪‬‬
‫ﺨ ﹶﻠ ﹶ‬
‫ﻥ ‪‬ﺭ ‪‬ﺒ ﹸﻜ ‪‬ﻡ ﺍﻝ ﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻱ ﹶ‬
‫ِﺇ ‪‬‬
‫ﺏ‬
‫ﻙ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﺭ ‪‬‬
‫ﻕ ﻭ‪‬ﺍ َﻷﻤ‪ ‬ﺭ ﹶﺘﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺨﻠﹾ ﹸ‬
‫ﺕ ِﺒ َﺄﻤ‪ِ ‬ﺭ ِﻩ ﺃَ ﹶﻻ ﹶﻝ ‪‬ﻪ ﺍﻝﹾ ﹶ‬
‫ﺨﺭ‪‬ﺍ ٍ‬
‫ﺴﱠ‬
‫ﺱ ﻭ‪‬ﺍﻝﹾ ﹶﻘ ‪‬ﻤ ‪‬ﺭ ﻭ‪‬ﺍﻝ ﱡﻨﺠ‪‬ﻭ ‪‬ﻡ ‪‬ﻤ ‪‬‬
‫ﺸﻤ‪ ‬‬
‫ﺤﺜِﻴﺜ ﹰﺎ ﻭ‪‬ﺍﻝ ﱠ‬
‫ﺍﻝ ﱠﻨﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﻴﻁﹾ ﹸﻠ ‪‬ﺒ ‪‬ﻪ ‪‬‬
‫ﻥ*‬
‫ﺍﻝﹾﻌ‪‬ﺎ ﹶﻝﻤِﻴ ‪‬‬
‫ﺍﻻﻋﺭﺍﻑ‪54 :‬‬
‫ﻴﻘﻴﻨﹰﺎ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﻤﺎ ﻫﻤﺎﻥ ﺍﻝﻬﻴﺴﺕ ﻜﻪ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺭﺍ ﺩﺭ ﺸﺵ ﺭﻭﺯﻯ )ﺸﺵ ﻤﺭﺤﻠﻪ ﺘﻜﻭﻴﻨﻰ( ﺨﻠﻕ ﻜﺭﺩ‪ ،‬ﺴﭙﺱ‬
‫ﺒﺭ ﻋﺭﺵ ﺍﺴﺘﻭىﻜﺭﺩ‪ ،‬ﺸﺏ ﺭﺍ ﺒﺭ ﺭﻭﺯ ﻤىﭙﻭﺸﺎﻨﺩ‪ ،‬ﻴﻜﻰ ﺩﻴﮕﺭﻯ ﺭﺍ ﺒﺎ ﺸﺘﺎﺏ ﻤىﺠﻭﻴﺩ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻤﻬﺘﺎﺏ ﻭ‬
‫ﺴﺘﺎﺭﮔﺎﻥ ﺒﺤﻜﻡ ﺍﻭ ﻤﺴﺨﺭﺍﻨﺩ‪ ،‬ﺁﮔﺎﻩ ﺒﺎﺵ ﻜﻪ "ﺁﻓﺭﻴﻨﺵ" ﻭ "ﺍﻤﺭ" ﺍﻭ ﺭﺍﺴﺕ‪ ،‬ﺒﺎ ﺒﺭﻜﺕ ﺍﺴﺕ ﺨﺩﺍ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻋﺎﻝﻤﻴﺎﻥ‪.‬‬
‫ﺒﺭﺍﻯ ﻨﻔﻰ ﻨﻘﺵ ﻤﺎ ﺴﻭﻯ ﺍﷲ ﺩﺭ "ﺁﻓﺭﻴﻨﺵ" ﻭ "ﺍﻤﺭ" ﭽﻨﻴﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ﻝﹶﻥ ‪‬ﻴﺨﹾ ﹸﻠﻘﹸﻭﺍﹾ ﹸﺫﺒ‪‬ﺎﺒ ﹰﺎ ‪‬ﻭ ﹶﻝ ِﻭ ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻤﻌ‪‬ﻭﺍﹾ‬
‫ﻥ ﻤِﻥ ﺩ‪‬ﻭ ِ‬
‫ﻥ ﹶﺘﺩ‪‬ﻋ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺏ ‪‬ﻤ ﹶﺜلٌ ﻓﹶﺎﺴ‪ ‬ﹶﺘ ِﻤﻌ‪‬ﻭﺍﹾ ﹶﻝ ‪‬ﻪ ِﺇ ‪‬‬
‫ﻀ ِﺭ ‪‬‬
‫ﺱ ‪‬‬
‫ﻴ َﺄ ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻕ ﹶﻗﺩ‪ِ ‬ﺭ ِﻩ‬
‫ﺤ ﱠ‬
‫ﺏ * ﻤ‪‬ﺎ ﹶﻗ ‪‬ﺩﺭ‪‬ﻭﺍﹾ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻁﹾﻠﹸﻭ ‪‬‬
‫ﻑ ﺍﻝﻁﱠﺎ ِﻝ ‪‬‬
‫ﻀ ‪‬ﻌ ﹶ‬
‫ﺸﻴ‪‬ﺌ ﹰﺎ ﱠﻻ ‪‬ﻴﺴ‪‬ﺘﹶﻨ ِﻘﺫﹸﻭ ‪‬ﻩ ِﻤﻨﹾ ‪‬ﻪ ‪‬‬
‫ﺏ ﹶ‬
‫ﹶﻝ ‪‬ﻪ ‪‬ﻭﺇِﻥ ‪‬ﻴﺴ‪ ‬ﹸﻠﺒ‪ ‬ﻬ ‪‬ﻡ ﺍﻝ ﱡﺫﺒ‪‬ﺎ ‪‬‬
‫ﻋﺯِﻴﺯ‪* ‬‬
‫ﻱ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝ ﹶﻘ ِﻭ ‪‬‬
‫ِﺇ ‪‬‬
‫ﺍﻝﺤﺞ‪73 :‬ـ ‪74‬‬
‫ﻫﺎﻥ ﺍﻯ ﻤﺭﺩﻡ ﻤﺜﺎﻝﻰ ﮔﻔﺘﻪ ﻤىﺸﻭﺩ ﺒﻪ ﺁﻥ ﮔﻭﺵ ﻓﺭﺍ ﺩﻫﻴﺩ‪ :‬ﻴﻘﻴﻨﹰﺎ "ﺁﻨﭽﻪ" ﺭﺍ ﺠﺯ ﺨﺩﺍ "ﺒﻪ ﻜﻤﻙ" ﻤىﻁﻠﺒﻴﺩ‪ ،‬ﻫﺭﮔﺯ ﻤﮕﺴﻰ‬
‫ﺭﺍ "ﺁﻓﺭﻴﺩﻩ" ﻨﺘﻭﺍﻨﻨﺩ‪ ،‬ﻭ ﺍﮔﺭ ﻤﮕﺱ ﭽﻴﺯﻯ ﺭﺍ ﺍﺯ ﺁﻨﺎﻥ ﺒﺭﺒﺎﻴﺩ ﺍﺯ ﺁﻥ ﺒﺎﺯﺴﺘﺎﻨﺩﻩ ﻨﺘﻭﺍﻨﻨﺩ‪ ،‬ﻁﺎﻝﺏ ﻭ ﻤﻁﻠﻭﺏ ﻨﺎﺘﻭﺍﻥ ﺸﺩ‪،‬‬
‫ﺨﺩﺍ ﺭﺍ ﭽﻨﺎﻨﭽﻪ ﺸﺎﻴﺴﺘﻪ ﺍﻭﺴﺕ‪ ،‬ﻨﺸﻨﺎﺨﺘﻪ ﺍﻨﺩ‪ ،‬ﻴﻘﻴﻨﹰﺎ ﻜﻪ ﺨﺩﺍ ﺘﻭﺍﻨﺎﻯ ﻏﺎﻝﺏ ﺍﺴﺕ‪.‬‬
‫ﻴﻌﻨﻰ ﻫﺭ ﭽﻪ ﺭﺍ ﺠﺯ ﺨﺩﺍ ﺒﻪ ﻜﻤﻙ ﺒﻁﻠﺒﻴﺩ )ﭽﻪ ﺩﺭ ﺁﺴﻤﺎﻥ ﺒﺎﺸﺩ ﭽﻪ ﺩﺭ ﺯﻤﻴﻥ‪ ،‬ﺍﻨﺴﺎﻥ ﺒﺎﺸﺩ ﻴﺎ ﻓﺭﺸﺘﻪ‪ ،‬ﺯﻨﺩﻩ ﺒﺎﺸﺩ ﻴﺎ‬
‫ﻤﺭﺩﻩ( ﻨﻤىﺘﻭﺍﻨﻨﺩ ﺤﺸﺭﻩ ﺤﻘﻴﺭﻯ ﺭﺍ "ﺨﻠﻕ" ﻜﻨﻨﺩ ﻭ ﺍﮔﺭ ﺍﻴﻥ ﺤﺸﺭﻩ ﺤﻘﻴﺭ ﭽﻴﺯﻯ ﺭﺍ ﺍﺯ ﺁﻨﺎﻥ ﺒﺭ ﺒﺎﻴﺩ ﻗﺎﺩﺭ ﺒﻪ ﻨﺠﺎﺕ ﺁﻥ‬
‫ﻨﺨﻭﺍﻫﻨﺩ ﺒﻭﺩ!! ﻨﻪ ﭽﻴﺯﻯ ﺭﺍ ﻤﻴﺘﻭﺍﻨﻨﺩ "ﺨﻠﻕ" ﻜﻨﻨﺩ ﻭ ﻨﻪ "ﭽﻴﺯﻯ" ﺭﺍ ﻤىﺘﻭﺍﻨﻨﺩ ﻨﺠﺎﺕ ﺩﻫﻨﺩ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﻤﻌﺎﻤﻠﻪ ﻁﺎﻝﺏ ﻭ ﻤﻁﻠﻭﺏ ﻫﺭ ﺩﻭ ﻀﻌﻴﻑ ﺍﻨﺩ‪ ،‬ﻤﻁﻠﻭﺏ ﻀﻌﻴﻑ ﺍﺴﺕ ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﻨﻪ ﺘﻭﺍﻥ )ﺨﻠﻕ( ﭽﻴﺯﻯ ﺭﺍ‬
‫ﺩﺍﺭﺩ ﻭ ﻨﻪ ﻗﺩﺭﺕ "ﺤﻜﻤﺭﺍﻨﻰ" ﺒﺭ ﭽﻴﺯﻯ ﺭﺍ ﻭ ﻁﺎﻝﺏ ﻀﻌﻴﻑ ﺍﺴﺕ ﻜﻪ ﺒﺭ ﭽﻨﻴﻥ ﻤﺘﻜﺎﻯ ﻨﺎﺘﻭﺍﻥ ﻭ ﻀﻌﻴﻔﻰ ﺘﻜﻴﻪ ﻜﺭﺩ ﻭ‬
‫ﺍﺯ ﺁﻥ ﺍﺴﺘﻤﺩﺍﺩ ﺠﺴﺕ!!‬
‫ﻨﺨﺴﺘﻴﻥ ﺩﺭﺱ ﻗﺭﺁﻥ‪ ،‬ﻁﻰ ﺍﻭﻝﻴﻥ ﺁﻴﻪ ﺍﻴﻥ ﻜﺘﺎﺏ ﺍﻝﻬﻰ‪ ،‬ﺒﺭ ﺍﻴﻥ ﻨﻜﺘﻪ ﺘﺄﻜﻴﺩ ﺩﺍﺭﺩ ﻜﻪ‪:‬‬
‫ﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ *‬
‫ﺍﹶﻝﺤﻤﺩﷲ ‪‬ﺭ ‪‬‬
‫ﺘﻤﺎﻤﻰ ﺴﺘﺎﻴﺵ ﻫﺎ ﺒﺭﺍﻯ ﺨﺩﺍ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻋﺎﻝﻤﻴﺎﻥ ﺍﺴﺕ‪.‬‬
‫ﻴﻌﻨﻰ ﺍﻴﻥ ﻋﺎﻝﻡ "ﭙﺭﻭﺭﺩﮔﺎﺭﻯ" ﺩﺍﺭﺩ ﻜﻪ ﭙﺭﻭﺭﺵ ﻭ ﺭﺒﻭﺒﻴﺕ ﺁﻨﺭﺍ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺸﺘﻪ‪ ،‬ﺤﻔﻅ ﻭ ﻨﮕﻬﺩﺍﺭﻯ ﻫﺭ ﺠﺯﺀ ﺍﻴﻥ‬
‫ﻫﺴﺘﻰ ﻭ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭ ﺁﻨﺭﺍ ﺒﻌﻬﺩﻩ ﺩﺍﺭﺩ ﻭ ﺒﻌﻨﻭﺍﻥ "ﺭﺏ" ﻴﻌﻨﻰ "ﭙﺭﻭﺭﺩﮔﺎﺭ" ﺩﺭ ﺁﻥ ﺘﺼﺭﻑ ﻤىﻜﻨﺩ‪.‬‬
‫ﺘﻌﻁﻴل ﺭﺒﻭﺒﻴﺕ ﺨﺩﺍ ﻭ ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺍﻴﻨﻜﻪ ﺨﺩﺍ ﺍﻴﻥ ﻫﺴﺘﻰ ﺭﺍ ﺁﻓﺭﻴﺩ‪ ،‬ﺴﭙﺱ ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﺁﻨﺭﺍ ﺒﺩﻭﺵ ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﺤﺎﻜﻡ‬
‫ﺒﺭ ﻫﺴﺘﻰ ﮔﺫﺍﺸﺕ‪ ،‬ﻭ ﺸﺭﻙ ﺩﺭ ﺭﺒﻭﺒﻴﺕ ﻭ ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺍﻴﻨﻜﻪ ﺨﺩﺍ ﺩﺭ ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﻫﺴﺘﻰ‪ ،‬ﺸﺭﻴﻙ ﻭ ﻫﻤﺘﺎﻴﻰ ﺩﺍﺭﺩ‪ ،‬ﻫﺭ‬
‫ﺩﻭ ﺒﺎ ﻤﺒﺎﺩﻯ ﺍﺴﺎﺴﻰ ﻗﺭﺁﻥ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﺩ‪.‬‬

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‫ﻤﻌﻠﻭﻡ ﻨﻴﺴﺕ ﻜﺴﺎﻨﻴﻜﻪ ﻤﺭﺘﻜﺏ ﭽﻨﻴﻥ ﺸﺭﻜﻰ ﻤىﺸﻭﻨﺩ‪ ،‬ﺼﺩﻫﺎ ﺁﻴﻪﺀ ﺼﺭﻴﺢ ﻗﺭﺁﻥ ﺭﺍ ﻜﻪ ﺒﺭ ﺘﻭﺤﻴﺩ ﺭﺒﻭﺒﻴﺕ ﺘﺄﻜﻴﺩ ﺩﺍﺭﺩ‬
‫ﻭ ﺨﺩﺍ ﺭﺍ ﻤﺘﺼﺭﻑ ﻴﮕﺎﻨﻪ ﺍﻤﻭﺭ ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ‪ ،‬ﭽﻪ ﺘﺄﻭﻴﻠﻰ ﺩﺍﺭﻨﺩ ﻭ ﭽﮕﻭﻨﻪ ﺍﺯ ﺁﻥ ﻁﻔﺭﻩ ﻤىﺭﻭﻨﺩ؟‬
‫ﺩﺭﺒﺎﺭﻩ ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻪ ﻤىﮕﻭﻴﻨﺩ‪:‬‬
‫ﺍﻝﺤﺞ‪41 :‬‬ ‫‪‬ﻭ ِﻝﱠﻠ ِﻪ ﻋ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ﺍ ُﻷﻤ‪‬ﻭﺭ *‬

‫ﻋﺎﻗﺒﺕ ﺍﻤﻭﺭ ﻤﺘﻌﻠﻕ ﺒﻪ ﺨﺩﺍﺴﺕ‪.‬‬
‫ﺍﻝﺒﻘﺭﻩ‪210:‬‬ ‫ﺠ ‪‬ﻊ ﺍﻻﻤ‪‬ﻭ ‪‬ﺭ *‬
‫‪‬ﻭِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﹸﺘﺭ‪ ‬‬
‫ﻜﺎﺭﻫﺎ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺭ ﻤىﮕﺭﺩﺩ‪.‬‬
‫ﺍﻝﺸﻭﺭﻯ‪53 :‬‬ ‫َﺃ ﹶﻻ ِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﹶﺘﺼِﻴ ‪‬ﺭ ﺍ ُﻷﻤ‪‬ﻭﺭ *‬
‫ﺁﮔﺎﻩ ﺒﺎﺵ ﻜﻪ ﻫﻤﻪﺀ ﺍﻤﻭﺭ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺎﺯ ﻤىﮕﺭﺩﺩ‪.‬‬
‫ﺁل ﻋﻤﺭﺍﻥ‪154 :‬‬ ‫ﻥ ﺍ َﻷﻤ‪ ‬ﺭ ﹸﻜﱠﻠ ‪‬ﻪ ﻝﱠﻠ ِﻪ‬
‫ﹸﻗلْ ِﺇ ‪‬‬
‫ﺒﮕﻭ‪ :‬ﻴﻘﻴﻨﹰﺎ ﻜﻪ )ﺍﻤﺭ( ﻫﻤﻪ ﺍﺯ ﺁﻥ ﺨﺩﺍﺴﺕ‪.‬‬
‫ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﻫﻴﭻ ﭽﻴﺯﻯ ﺍﺯ ﻜﺎﺭ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺘﻭ ﻨﻴﺴﺕ‪ ،‬ﺍﮔﺭ ﺨﺩﺍ ﺘﻭﺒﻪ ﻜﺴﻰ ﺭﺍ ‪u‬ﺩﺭ ﺼﻭﺭﺘﻴﻜﻪ ﻗﺭﺁﻥ ﺒﻪ ﭙﻴﺎﻤﺒﺭ‬
‫ﻤىﭙﺫﻴﺭﺩ ﻭ ﺍﮔﺭ ﺘﻌﺫﻴﺒﺵ ﻤىﻜﻨﺩ‪ ،‬ﺒﺨﺩﺍ ﻤﺭﺒﻭﻁ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺒﻪ ﺘﻭ ﺍﺭﺘﺒﺎﻁﻰ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﺒﻪ ﻜﺴﻰ ﺩﻴﮕﺭﻯ‪ ،‬ﺒﻤﻥ ﺒﮕﻭﺌﻴﺩ‬
‫ﺤﻜﻡ ﺩﺭﺒﺎﺭﻩ ﺩﻴﮕﺭﺍﻥ ﻭ ﺍﺸﺨﺎﺹ ﻋﺎﺩﻯ ﭽﻪ ﺨﻭﺍﻫﺩ ﺒﻭﺩ؟‬
‫ﻤىﻔﺭﻤﺎﻴﺩ‪u:‬ﻗﺭﺁﻥ ﺒﻪ ﭙﻴﺎﻤﺒﺭ‬
‫ﻥ*‬
‫ﻋ ﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃﻭ‪ ‬ﻴ ‪‬ﻌ ﱢﺫ ‪‬ﺒ ‪‬ﻬﻡ‪ ‬ﹶﻓ ِﺈ ﱠﻨ ‪‬ﻬﻡ‪ ‬ﻅﹶﺎ ِﻝﻤ‪‬ﻭ ‪‬‬
‫ﺏ ‪‬‬
‫ﺸﻲ‪‬ﺀ‪َ ‬ﺃﻭ‪ ‬ﻴﺘﹸﻭ ‪‬‬
‫ﻥ ﺍ َﻷﻤ‪ِ ‬ﺭ ﹶ‬
‫ﻙ ِﻤ ‪‬‬
‫ﺱ ﹶﻝ ‪‬‬
‫ﹶﻝﻴ‪ ‬‬
‫ﺁل ﻋﻤﺭﺍﻥ‪128 :‬‬
‫ﭽﻴﺯﻯ ﺍﺯ "ﺍﻤﻭﺭ" ﺒﺘﻭ ﺘﻌﻠﻕ ﻨﺩﺍﺭﺩ‪ ،‬ﻴﺎ ﺘﻭﺒﻪ ﺸﺎﻨﺭﺍ ﻤىﭙﺫﻴﺭﺩ ﻭ ﻴﺎ ﺒﻨﺎﺒﺭ ﺁﻨﻜﻪ ﻅﺎﻝﻡ ﺍﻨﺩ ﺘﻌﺫﻴﺏ ﺸﺎﻥ ﻤىﻜﻨﺩ‪.‬‬
‫ﻗﺭﺁﻥ ﺒﺭﺍﻯ ﻨﻔﻰ ﺩﻭﮔﺎﻨﮕﻰ ﺩﺭ ﺭﺒﻭﺒﻴﺕ ﺒﻪ ﺍﻴﻥ ﺤﺠﺕ ﻗﺎﻁﻊ ﺍﺴﺘﺩﻻل ﻤىﻜﻨﺩ ﻜﻪ‪ :‬ﺍﮔﺭ ﺩﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺠﺯ ﺨﺩﺍﻯ‬
‫ﻭﺍﺤﺩ ﺁﻝﻬﻪ ﺩﻴﮕﺭﻯ ﻤىﺒﻭﺩﻨﺩ ﻜﺎﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺒﻪ ﺘﺒﺎﻫﻰ ﻤىﻜﺸﻴﺩ‪ ،‬ﺯﻴﺭﺍ ﻫﺭ ﻴﻜﻰ ﺍﺯ ﺁﻝﻬﻪ ﺒﻪ ﻨﺤﻭ ﺩﻝﺨﻭﺍﻩ ﺨﻭﺩ ﺒﻪ‬
‫ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﻤىﭙﺭﺩﺍﺨﺕ‪ ،‬ﺍﺨﺘﻼﻑ ﺩﺭ ﺁﺭﺍﺀ ﻭ ﻋﺯﺍﺌﻡ ﻭ ﮔﻭﻨﺎ ﮔﻭﻨﻰ ﺩﺭ ﺍﺠﺭﺍﺀﺍﺕ ﻭ ﺘﺼﺭﻓﺎﺕ ﺒﻪ ﺘﺼﺎﺩﻡ ﺤﺘﻤﻰ ﻤﻨﺘﺞ‬
‫ﻤىﮕﺭﺩﻴﺩ ﻭ ﺍﺨﺘﻼل ﺩﺭ ﻨﻅﺎﻡ ﻜﺎﺌﻨﺎﺕ ﺭﺍ ﺒﺎﻋﺙ ﻤىﺸﺩ‪ .‬ﻭﺠﻭﺩ ﻨﻅﻡ ﻭ ﻫﻤﺂﻫﻨﮕﻰ ﺩﺭ ﻫﺴﺘﻰ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ ﻜﻪ ﺘﺩﺒﻴﺭ‬
‫ﺍﻤﻭﺭ ﻫﺴﺘﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﻤﺭﺠﻊ ﻭﺍﺤﺩﻴﺴﺕ ﻨﻪ ﻤﺭﺍﺠﻊ ﻤﺘﻌﺩﺩ‪.‬‬
‫ﺒﺎ ﻋﻅﻤﺕ ﺘﺭﻴﻥ ﺁﻴﻪ ﻗﺭﺁﻥ )ﺁﻴﺔ ﺍﻝﻜﺭﺴﻰ(‪ ،‬ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﻪ ﺍﻴﻨﻜﻪ ﺨﺩﺍ ﻗﻴﻭﻡ ﻭ ﻤﺩﺒﺭ ﺍﻤﻭﺭ ﻫﺴﺘﻰ ﺍﺴﺕ‪ ،‬ﻗﻭﺍﻡ ﻫﻤﻪ ﭽﻴﺯ ﺍﺯ‬
‫ﺍﻭﺴﺕ‪ ،‬ﻝﺤﻅﻪ ﺍﻯ ﺍﺯ ﺍﺩﺍﺭﻩ ﻜﺎﺌﻨﺎﺕ ﻏﺎﻓل ﻨﻤىﺸﻭﺩ‪ ،‬ﻤﺎﻝﻙ ﻫﻤﻪ ﭽﻴﺯ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺍﺴﺕ‪ ،‬ﺍﺤﺩﻯ ﺒﺩﻭﻥ ﺍﺫﻥ ﺍﻭ‬
‫ﻨﻤىﺘﻭﺍﻨﺩ ﺩﺭ ﺒﺭﺍﺒﺭﺵ ﺴﻔﺎﺭﺸﻰ ﺒﻜﻨﺩ‪ ،‬ﺒﺭﻫﻤﻪ ﭽﻴﺯ ﭙﻴﺩﺍ ﻭ ﭙﻨﻬﺎﻥ ﻋﻠﻡ ﺩﺍﺭﺩ‪ ،‬ﻋﻠﻡ ﺩﻴﮕﺭﺍﻥ ﻨﻴﺯ ﻋﻁﻴﻪ ﺍﻭﺴﺕ‪ ،‬ﺒﻪ ﺍﺫﻥ ﺍﻭ‬
‫ﺒﻪ ﭽﻴﺯﻯ ﭙﻰ ﻤىﺒﺭﻨﺩ ﻭ ﺍﺯ ﺤﻘﻴﻘﺘﻰ ﺁﮔﺎﻩ ﻤىﺸﻭﻨﺩ‪ ،‬ﻜﺭﺴﻰ ﺍﻗﺘﺩﺍﺭ ﻭ ﺤﻜﻤﺭﻭﺍﻴﻰ ﺍﻭ ﺒﺭ ﻫﻤﻪ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺍﺤﺎﻁﻪ‬

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‫ﻜﺭﺩﻩ‪ ،‬ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺯﻴﺭ ﺒﺎل ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﺍﺴﺕ‪ ،‬ﻨﮕﻬﺩﺍﺭﻯ ﻭ ﺤﻔﺎﻅﺕ ﺍﻴﻥ ﻋﺎﻝﻡ ﭙﻬﻨﺎﻭﺭ‪ ،‬ﻤﻭﺠﺏ ﺨﺴﺘﮕﻰ ﻭ ﻤﺎﻨﺩﮔﻰ‬
‫ﺍﻭ ﻨﻤىﺸﻭﺩ‪ .‬ﭽﻨﻴﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺽ ﻤ‪‬ﻥ ﺫﹶﺍ‬
‫ﺕ ‪‬ﻭﻤ‪‬ﺎ ﻓِﻲ ﺍ َﻷﺭ‪ِ ‬‬
‫ﺴ ﹶﻨﺔﹲ ‪‬ﻭ ﹶﻻ ﹶﻨﻭ‪‬ﻡ‪ ‬ﻝﱠ ‪‬ﻪ ﻤ‪‬ﺎ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﺨ ﹸﺫ ‪‬ﻩ ِ‬
‫ﻲ ﺍﻝﹾ ﹶﻘﻴ‪‬ﻭ ‪‬ﻡ ﹶﻻ ﹶﺘﺄْ ﹸ‬
‫ﺤ‪‬‬‫ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻻ ِﺇ ﹶﻝ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻭ ﺍﻝﹾ ‪‬‬
‫ﻋﻠﹾ ِﻤ ِﻪ ِﺇ ﱠﻻ ِﺒﻤ‪‬ﺎ‬
‫ﺸﻲ‪ٍ ‬ﺀ ‪‬ﻤﻥ‪ِ ‬‬
‫ﻥ ِﺒ ﹶ‬
‫ﺨﻠﹾ ﹶﻔ ‪‬ﻬﻡ‪ ‬ﻭ ﹶﻻ ‪‬ﻴﺤِﻴﻁﹸﻭ ‪‬‬
‫ﻥ َﺃﻴ‪‬ﺩِﻴ ِﻬﻡ‪ ‬ﻭﻤ‪‬ﺎ ﹶ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻩ ِﺇ ﱠﻻ ِﺒ ِﺈﺫﹾ ِﻨ ِﻪ ‪‬ﻴﻌ‪ ‬ﹶﻠ ‪‬ﻡ ﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫ﺍﱠﻝﺫِﻱ ‪‬ﻴﺸﹾ ﹶﻔ ‪‬ﻊ ِ‬
‫ﻲ ﺍﻝﹾ ‪‬ﻌﻅِﻴ ‪‬ﻡ *‬
‫ﻅ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍﻝﹾ ‪‬ﻌ ِﻠ ‪‬‬
‫ﺤﻔﹾ ﹸ‬
‫ﺽ ‪‬ﻭ ﹶﻻ ‪‬ﻴﺅُﻭ ‪‬ﺩ ‪‬ﻩ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷﺭ‪ ‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻪ ﺍﻝ ‪‬‬
‫ﺴ ‪‬ﻊ ﹸﻜﺭ‪ِ ‬‬
‫ﺸﹶﺂ ‪‬ﺀ ‪‬ﻭ ِ‬
‫ﺍﻝﺒﻘﺭﻩ‪255 :‬‬
‫ﺨﺩﺍ )ﺫﺍﺘﻴﺴﺕ( ﻜﻪ ﻤﻌﺒﻭﺩ ﺩﻴﮕﺭﻯ ﺠﺯ ﺍﻭ ﻨﻴﺴﺕ‪ ،‬ﺯﻨﺩﻩ ﻗﻭﺍﻡ ﺩﻫﻨﺩﻩ‪ ،‬ﻨﻪ ﭙﻴﻨﻜﻰ ﺍﻭ ﺭﺍ ﻓﺭﺍﮔﻴﺭﺩ ﻭ ﻨﻪ ﺨﻭﺍﺏ‪ ،‬ﺍﻭ ﺭﺍﺴﺕ‬
‫ﺁﻨﭽﻪ ﺩﺭ ﺁﺴﻤﺎﻨﻬﺎﺴﺕ ﻭ ﺁﻨﭽﻪ ﺩﺭ ﺯﻤﻴﻥ ﺍﺴﺕ‪ ،‬ﻜﻴﺴﺕ ﺁﻨﻜﻪ ﻨﺯﺩﺵ ﺴﻔﺎﺭﺸﻰ ﻜﻨﺩ‪ ،‬ﻤﮕﺭ ﺒﻪ ﺍﺫﻥ ﺍﻭ‪ ،‬ﺒﻬﺭﭽﻪ ﺩﺭ ﭙﻴﺸﺭﻭ‬
‫ﻭ ﻭﺭﺍﻯ ﺁﻨﺎﻨﺴﺕ ﻋﻠﻡ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺒﻪ ﭽﻴﺯﻯ ﺍﺯ ﻋﻠﻡ ﺍﻭ ﺍﺤﺎﻁﻪ ﻨﻜﻨﻨﺩ ﻤﮕﺭ ﺒﻪ ﺁﻨﭽﻪ ﺍﻭ ﺒﺨﻭﺍﻫﺩ‪ ،‬ﻜﺭﺴﻰ ﻗﺩﺭﺕ ﻭﺴﻠﻁﻪ‬
‫ﺍﺵ ﺒﺭ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﻓﺭﺍ ﮔﻴﺭ ﺸﺩﻩ ﺍﺴﺕ ﻭ ﻨﮕﻬﺩﺍﺭﻯ ﺁﻨﻬﺎ ﻤﺎﻨﺩﻩ ﺍﺵ ﻨﻜﻨﺩ ﻭ ﺍﻭ ﺒﺭﺘﺭ ﺴﺘﺭﮒ ﺍﺴﺕ‪.‬‬
‫ﺒﺭﺍﻯ ﻨﻔﻰ ﺘﻌﻁﻴل ﻜﻠﻰ ﻭ ﺠﺯﺌﻰ ﺭﺒﻭﺒﻴﺕ ﻭ ﺍﺜﺒﺎﺕ ﺍﻴﻨﻜﻪ ﺨﺩﺍ ﺒﻁﻭﺭ ﻤﺴﺘﻤﺭ ﻭ ﺩﻭﺍﻤﺩﺍﺭ ﻭ ﺒﺩﻭﻥ ﻴﻙ ﻝﺤﻅﻪ ﺘﻌﻁل ﺒﻪ‬
‫ﺍﺩﺍﺭﻩ ﻭ ﺘﺩﺒﻴﺭ ﺍﻤﻭﺭﻫﺴﺘﻰ ﻤىﭙﺭﺩﺍﺯﺩ ﻭ ﻫﻤﻪ ﭽﻴﺯ ﻋﺎﻝﻡ ﺒﺭﺍﻯ ﺭﻓﻊ ﻨﻴﺎﺯﻤﻨﺩﻴﻬﺎ ﻭ ﺤﻭﺍﻴﺞ ﺸﺎﻥ ﺒﻪ ﺴﻭﻯ ﺍﻭ ﺴﺒﺤﺎﻨﻪ ﻭ‬
‫ﺘﻌﺎﻝﻰ ﺭﺠﻭﻉ ﻤىﻜﻨﻨﺩ ﻭ ﺍﻭ ﺒﻪ ﺭﻓﻊ ﻨﻴﺎﺯﻤﻨﺩﻯ ﻫﺎﻯ ﺸﺎﻥ ﻤىﭙﺭﺩﺍﺯﺩ‪ ،‬ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﺸﺄْﻥ‬
‫ﺽ ﹸﻜ ﱠل ‪‬ﻴﻭ‪ٍ ‬ﻡ ‪‬ﻫ ‪‬ﻭ ﻓِﻲ ﹶ‬
‫ﺕ ﻭ‪‬ﺍ َﻷﺭ‪ِ ‬‬
‫‪‬ﻴﺴ‪َ ‬ﺄ ﹸﻝ ‪‬ﻪ ﻤ‪‬ﻥ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﺍﻝﺭﺤﻤﻥ‪29 :‬‬
‫ﻫﺭ ﭽﻪ ﺩﺭ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﺯﻤﻴﻥ ﺍﺴﺕ ﺒﻪ )ﺒﺎﺭﮔﺎﻩ( ﺍﻭ ﺴﺅﺍل ﻤىﻜﻨﻨﺩ‪ ،‬ﻫﺭ ﻝﺤﻅﻪ ﺍﻯ ﺩﺭ ﻜﺎﺭﻴﺴﺕ‪.‬‬
‫ﺍﻴﻥ ﺁﻴﺎﺕ ﻭ ﺩﻩ ﻫﺎ ﻨﻤﻭﻨﻪ ﺩﻴﮕﺭ ﺁﻥ ﺒﺭﺍﻯ ﺍﻴﻥ ﺍﺩﻋﺎ ﻜﺎﻓﻴﺴﺕ ﻜﻪ ﺒﮕﻭﺌﻴﻡ‪ :‬ﻫﺭ ﻜﻰ ﺩﺭ ﺘﺩﺒﻴﺭ ﻭ ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﻫﺴﺘﻰ‬
‫ﺸﺭﻴﻜﻰ ﺒﺭﺍﻯ ﺨﺩﺍ ﻗﺎﺌل ﺸﻭﺩ ﻜﺘﺎﺏ ﺨﺩﺍ ﺭﺍ ﺘﻜﺫﻴﺏ ﻨﻤﻭﺩﻩ ﻭ ﺩﺭ ﭙﺭﺘﮕﺎﻩ ﺸﺭﻙ ﺴﻘﻭﻁ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬

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‫ح‬
‫ﻣﻌﺮﻓﻰ ﺳﻮﺭﻩ‪:‬‬
‫"ﻨﻭﺡ" ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ ﻭ ﻋﻨﻭﺍﻨﻰ ﺒﺭﺍﻯ ﻤﻀﺎﻤﻴﻥ ﺁﻥ ﺍﺴﺕ‪ ،‬ﺸﺎﻤل ‪ 28‬ﺁﻴﻪ ﻭ ﺍﺯ ﺠﻤﻠﻪ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﻜﻰ ﺒﻭﺩﻩ‪ ،‬ﺍﺯ‬
‫ﻤﺘﻥ ﺴﻭﺭﻩ ﺒﻪ ﻭﻀﻭﺡ ﻓﻬﻤﻴﺩﻩ ﻤﻰ ﺸﻭﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﺍﺜﻨﺎﻯ ﻨﺯﻭل ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺎ ﺸﺭﺍﻴﻁﻰ ﻤﻭﺍﺠﻪ ﺒﻭﺩﻨﺩ ﻜﻪ ﺍﻴﻥ‬
‫ﺴﻭﺭﻩ‪ ،‬ﺩﺭ ﻓﺭﺍﺯ ﻭ ﻨﺸﻴﺏ ﺩﺍﺴﺘﺎﻥ ﺁﻤﻭﺯﻨﺩﻩ ﺤﻀﺭﺕ ﻨﻭﺡ )ﻉ( ﺁﻨﺭﺍ ﺒﻪ ﺒﺭﺭﺴﻰ ﻤﻰ ﮔﻴﺭﺩ‪.‬‬
‫ﻨﻜﺎﺕ ﺒﺎﺭﺯ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﺍﺯﺍﻴﻥ ﻗﺭﺍﺭ ﺍﺴﺕ‪:‬‬
‫‪1‬ـ ﻨﻭﺡ)ﻉ( ﺒﺎ ﺍﻴﻥ ﺭﺴﺎﻝﺕ ﺒﺴﻭﻯ ﻗﻭﻤﺵ ﻓﺭﺴﺘﺎﺩﻩ ﺸﺩ ﻜﻪ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﻋﻭﺍﻗﺏ ﻭﺨﻴﻡ ﻜﻔﺭ ﻭ ﺸﺭﻙ ﺸﺎﻥ ﻫﺸﺩﺍﺭ‬
‫ﺩﻫﺩ‪.‬‬
‫‪2‬ـ ﺨﻼﺼﻪ ﭙﻴﺎﻡ ﺍﻭ ﺒﻪ ﻗﻭﻤﺵ ﺍﻴﻥ ﺒﻭﺩ‪ :‬ﺨﺩﺍ ﺭﺍ ﺒﭙﺭﺴﺘﻴﺩ‪ ،‬ﺍﺯ ﺍﻭ ﭙﺭﻭﺍ ﺩﺍﺭﻴﺩ ﻭ ﻤﺭﺍ ﺍﻁﺎﻋﺕ ﻜﻨﻴﺩ‪ .‬ﺒﺎ ﻋﺒﺎﺩﺕ ﻭ‬
‫ﭙﺭﺴﺘﺵ ﺨﺩﺍ ﻭ ﭙﺭﻭﺍ ﺍﺯ ﺍﻭ ﻭ ﺍﻁﺎﻋﺕ ﺍﺯ ﭙﻴﺎﻡ ﺁﻭﺭﺵ ﮔﻨﺎﻫﺎﻥ ﻗﺎﺒل ﺁﻤﺭﺯﺵ ﺘﺎﻥ ﺭﺍ ﻤﻰ ﺁﻤﺭﺯﺩ ﻭ ﻋﺫﺍﺏ ﺩﺭﺩﻨﺎﻜﻰ ﺭﺍ‬
‫ﻜﻪ ﺩﺭ ﺤﺎل ﻓﺭﻭﺩ ﺁﻤﺩﻥ ﺍﺴﺕ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤﻰ ﺍﻨﺩﺍﺯﺩ ﻭ ﺘﺎ ﻤﻭﻋﺩ ﺩﻴﮕﺭﻯ ﺒﻪ ﺸﻤﺎ ﻤﻬﻠﺕ ﻤﻰ ﺩﻫﺩ‪ .‬ﺒﺩﺍﻨﻴﺩ ﻜﻪ ﻓﻴﺼﻠﻪ ﻫﺎﻯ‬
‫ﺍﻝﻬﻰ ﻗﺎﻁﻊ ﺍﺴﺕ ﻭ ﻤﻭﻋﺩﺵ ﺘﻐﻴﻴﺭ ﻨﺎﭙﺫﻴﺭ‪.‬‬
‫‪3‬ـ ﻨﻭﺡ)ﻉ( ﻗﻭﻤﺵ ﺭﺍ ﺒﻁﻭﺭ ﻤﺴﺘﻤﺭ ﻭ ﺨﺴﺘﮕﻰ ﻨﺎﭙﺫﻴﺭ ﻭ ﺒﺎ ﺍﺴﺘﻔﺎﺩﻩ ﺍﺯ ﻫﺭ ﻓﺭﺼﺘﻰ‪ ،‬ﭽﻪ ﺸﺏ ﻭ ﭽﻪ ﺭﻭﺯ‪،‬‬
‫ﺒﺴﻭﻯ ﺤﻕ ﻓﺭﺍﺨﻭﺍﻨﺩ‪ ،‬ﻭﻝﻰ ﻗﻭﻡ ﻤﻔﺴﺩ ﻭ ﺴﺘﻤﮕﺭﺵ ﺒﻪ ﺠﺎﻯ ﺁﻨﻜﻪ ﺍﺯ ﻓﺴﻕ ﻭ ﻓﺴﺎﺩ ﺨﻭﺩ ﺩﺴﺕ ﺒﻜﺸﻨﺩ ﻭ ﺩﻋﻭﺕ ﺍﻝﻬﻰ‬
‫ﺍﻭ ﺭﺍ ﺒﭙﺫﻴﺭﻨﺩ ﺍﺯ ﺍﻭ ﻓﺎﺼﻠﻪ ﮔﺭﻓﺘﻨﺩ‪ ،‬ﻨﺴﺒﺕ ﺒﻪ ﺩﻋﻭﺘﺵ ﺍﻅﻬﺎﺭ ﻨﻔﺭﺕ ﻜﺭﺩﻨﺩ‪ ،‬ﺍﺯ ﺸﻨﻴﺩﻥ ﺤﺭﻑ ﻫﺎﻯ ﺩﻝﺴﻭﺯﺍﻨﻪ ﺍﺵ‬
‫ﺨﻭﺩ ﺩﺍﺭﻯ ﻭﺭﺯﻴﺩﻩ‪ ،‬ﺩﻴﺩﻩ ﻫﺎ ﺭﺍ ﺒﺴﺘﻨﺩ‪ ،‬ﺒﺭ ﺠﻬل ﻭ ﻜﻔﺭ ﺨﻭﺩ ﭙﺎ ﻓﺸﺭﺩﻨﺩ ﻭ ﺒﺎ ﻏﺭﻭﺭ ﻭ ﺘﻜﺒﺭ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﺍﻭ ﺭﻓﺘﻨﺩ‪،‬‬
‫ﻨﻭﺡ)ﻉ( ﮔﺎﻫﻰ ﺒﺎ ﺼﺩﺍﻯ ﺒﻠﻨﺩ ﻭ ﺁﺸﻜﺎﺭﺍ ﺒﻪ ﺩﻋﻭﺕ ﺁﻨﺎﻥ ﭙﺭﺩﺍﺨﺕ ﻭ ﮔﻬﻰ ﺒﻁﻭﺭ ﻤﺨﻔﻴﺎﻨﻪ ﻭ ﺴﺭﻯ‪ ،‬ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺕ‪ :‬ﺍﺯ‬
‫ﺸﺭﻙ‪ ،‬ﻓﺴﺎﺩ ﻭ ﻅﻠﻡ ﺩﺴﺕ ﺒﺭﺩﺍﺭﻴﺩ‪ ،‬ﺍﺯ ﺨﺩﺍ ﺁﻤﺭﺯﺵ ﺒﺨﻭﺍﻫﻴﺩ ﺘﺎ ﮔﻨﺎﻫﺎﻥ ﺘﺎﻨﺭﺍ ﺒﻴﺎﻤﺭﺯﺩ‪ ،‬ﻭ ﺍﺯ ﺍﺜﺭﺍﺕ ﺴﻭﺀ ﮔﻨﺎﻫﺎﻥ ﺘﺎﻥ‬
‫ﻜﻪ ﺯﻨﺩﮔﻰ ﺘﺎﻨﺭﺍ ﺘﻬﺩﻴﺩ ﻤىﻜﻨﺩ ﻭ ﺴﺭﺯﻤﻴﻥ ﺘﺎﻨﺭﺍ ﺒﻪ ﻜﺎﻨﻭﻥ ﻓﺘﻨﻪ ﻫﺎ ﻭ ﺁﺸﻭﺏ ﻫﺎ ﺘﺒﺩﻴل ﻜﺭﺩﻩ ﻭ ﻓﻘﺭ ﻭ ﮔﺭﺴﻨﮕﻰ ﺭﺍ ﺩﺭ‬
‫ﺠﺎﻤﻌﻪ ﺒﺎﻋﺙ ﺸﺩﻩ‪ ،‬ﺸﻤﺎ ﺭﺍ ﻨﺠﺎﺕ ﺒﺨﺸﺩ‪ ،‬ﺒﻪ ﺁﺴﻤﺎﻥ ﺩﺴﺘﻭﺭ ﺩﻫﺩ ﺘﺎ ﺩﺭ ﻫﺎﻯ ﺒﺴﺘﻪ ﺍﺵ ﺭﺍ ﺒﺭﻭﻯ ﺸﻤﺎ ﺒﮕﺸﺎﻴﺩ ﻭ ﺍﺯ‬
‫ﺒﺎﺭﺍﻨﺩﻥ ﺒﺎﺭﺍﻨﺵ ﺍﻤﺘﻨﺎﻉ ﻨﻭﺭﺯﺩ‪ ،‬ﺒﻪ ﺯﻤﻴﻥ ﻫﺩﺍﻴﺕ ﺩﻫﺩ ﺘﺎ ﺍﺯ ﺭﻭﻴﺎﻨﺩﻥ ﺩﺍﻨﻪ ﻭ ﻤﻴﻭﻩ ﺨﻭﺩﺩﺍﺭﻯ ﻨﻭﺭﺯﺩ‪ ،‬ﺍﺯ ﺩل ﺨﻭﺩ ﺒﺎﻍ‬
‫ﻫﺎ ﺒﺭﻭﻴﺎﻨﺩ ﻭ ﺒﺭ ﺴﻴﻨﻪ ﺨﻭﺩ ﺠﺭﻴﺎﻥ ﻨﻬﺭﻫﺎ ﺭﺍ ﺍﺠﺎﺯﻩ ﺩﻫﺩ‪ ،‬ﻭ ﺒﻪ ﺍﻴﻥ ﺘﺭﺘﻴﺏ ﺨﺩﺍﻭﻨﺩ ﺩﺭ ﻤﺎل ﺘﺎﻥ ﺒﻴﻔﺯﺍﻴﺩ ﻭ ﺩﺭ‬
‫ﻓﺭﺯﻨﺩﺍﻥ ﺘﺎﻥ ﺒﺭﻜﺕ ﺒﻴﻨﺩﺍﺯﺩ‪ .‬ﭽﺭﺍ ﺍﻤﻴﺩﻭﺍﺭﻯ ﺘﺎﻥ ﺒﻪ ﻋﺯﺕ ﻭ ﻭﻗﺎﺭﻯ ﻜﻪ ﻤﺎﻝﻙ ﺍﺼﻠﻰ ﺍﺵ ﺨﺩﺍﺴﺕ ﻭ ﻓﻴﺼﻠﻪ‬
‫ﻨﻬﺎﺌىﺎﺵ ﺭﺍ ﺍﻭ ﺼﺎﺩﺭ ﻤىﻜﻨﺩ‪ ،‬ﺍﻴﻥ ﮔﻭﻨﻪ ﺍﺯ ﻤﻴﺎﻥ ﺭﻓﺘﻪ؟! ﺁﻴﺎ ﺩﺭﺴﺕ ﺍﺴﺕ ﺍﺯ ﺨﺩﺍﻴﻰ ﻤﺄﻴﻭﺱ ﻭ ﻨﺎﺍﻤﻴﺩ ﺒﻭﺩ ﻜﻪ‬
‫ﻫﻤﻭﺍﺭﻩ ﻋﻨﺎﻴﺘﺵ ﺸﺎﻤل ﺤﺎل ﺘﻭ ﺍﺴﺕ‪ ،‬ﺁﻓﺭﻴﻨﺸﺕ ﺭﺍ ﺍﺯ ﻨﻁﻔﻪ ﺁﻏﺎﺯ ﻤىﻜﻨﺩ ﻭ ﺒﻁﻭﺭ ﻤﺴﻠﺴل ﺭﺸﺩ ﻤىﺩﻫﺩ ﻭ ﺒﻪ ﻜﻤﺎل‬
‫ﻤىﺭﺴﺎﻨﺩ ﻭ ﺍﺯ ﻤﺩﺍﺭﺝ ﮔﻭﻨﺎﮔﻭﻥ ﺭﺸﺩ ﻭ ﻜﻤﺎل ﺒﺎﻻ ﻤىﺒﺭﺩ‪ .‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﺁﺴﻤﺎﻨﻬﺎﻯ ﻫﻔﺘﮕﺎﻨﻪ ﺭﺍ ﺴﻘﻑ ﺨﺎﻨﻪ ﺘﺎﻥ‬
‫ﺴﺎﺨﺘﻪ‪ ،‬ﻤﻬﺘﺎﺏ ﺭﺍ ﻗﻨﺩﻴل ﻨﻭﺭﺍﻨﻰ ﺁﻥ ﻭ ﺁﻓﺘﺎﺏ ﺭﺍ ﭽﺭﺍﻍ ﺩﺭﺨﺸﺎﻥ ﺁﻥ ﺴﺎﺨﺘﻪ‪ ،‬ﺁﺏ ﺍﻴﻥ ﻤﺎﻴﻪ ﺤﻴﺎﺕ ﻭ ﺯﻨﺩﮔﻰ ﺘﺎﻥ ﺍﺯ‬

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‫ﺁﺴﻤﺎﻥ ﻓﺭﻭ ﻤىﺭﻴﺯﺩ‪ ،‬ﻨﻭﺭ ﻭ ﺤﺭﺍﺭﺕ ﺒﺭﺍﻯ ﺯﻤﻴﻥ ﺴﺭﺩ ﻭ ﺘﺎﺭﻴﻙ ﺘﺎﻥ ﺍﺯ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﻤىﺘﺎﺒﺩ‪ .‬ﻤﮕﺭ ﻨﻤىﺩﺍﻨﻴﺩ ﻜﻪ‬
‫ﺨﺩﺍﻭﻨﺩ ﺸﻤﺎ ﺭﺍ ﭽﻭﻥ ﻨﺒﺎﺘﻰ ﺩﺭ ﺯﻤﻴﻥ ﺭﻭﻴﺎﻨﺩ‪ ،‬ﻭ ﺒﻪ ﺤﻜﻡ ﺍﻭﺴﺕ ﻜﻪ ﺒﺴﻭﻯ ﺯﻤﻴﻥ ﺒﺭﻤىﮕﺭﺩﻴﺩ ﻭ ﺩﻭﺒﺎﺭﻩ ﺍﺯ ﺁﻥ‬
‫ﺒﺭﺍﻨﮕﻴﺨﺘﻪ ﻤىﺸﻭﻴﺩ؟ ﻤﮕﺭ ﻤﺘﻭﺠﻪ ﻨﻴﺴﺘﻴﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺯﻤﻴﻥ ﺭﺍ ﭽﻨﺎﻥ ﺴﺎﺨﺕ ﺘﺎ ﻓﺭﺵ ﻭ ﺒﺴﺎﻁ ﺸﻤﺎ ﺒﺎﺸﺩ ﻭ ﺒﺎ‬
‫ﺴﻜﻭﻥ ﻭ ﺍﻁﻤﻴﻨﺎﻥ ﺒﺭ ﺴﻴﻨﻪ ﺍﺵ ﺯﻨﺩﮔﻰ ﻜﻨﻴﺩ ﻭ ﺒﺭﺩﻭﺸﺵ ﺭﺍﻩ ﺭﻭﻴﺩ؟‬
‫‪4‬ـ ﻗﻭﻡ ﮔﻤﺭﺍﻩ ﺒﻪ ﻨﺩﺍﻯ ﺩﻝﺴﻭﺯﺍﻨﻪ ﺭﻫﺒﺭ ﻭ ﻤﺭﺸﺩ ﺁﮔﺎﻩ ﻭ ﺩﺭﺩﻤﻨﺩﺸﺎﻥ ﺍﻋﺘﻨﺎ ﻨﻜﺭﺩﻨﺩ ﻭ ﺩﺭ ﻋﻭﺽ ﻫﻤﺭﺍﻫﻰ ﺒﺎ‬
‫ﺍﻭ ﺍﺯ ﺍﺭﺒﺎﺏ ﺯﺭ ﻭ ﺯﻭﺭ ﭙﻴﺭﻭﻯ ﻜﺭﺩﻨﺩ‪ ،‬ﻜﺴﺎﻨﻰ ﺭﺍ ﺭﻫﺒﺭ ﻭ ﭙﻴﺸﻭﺍﻯ ﺨﻭﺩ ﮔﺭﻓﺘﻨﺩ ﻜﻪ ﺯﺭ ﻭ ﺯﻭﺭ ﺸﺎﻥ ﺭﺍ ﺩﺭ ﺭﺍﻩ‬
‫ﺒﺎﻁل ﻭ ﺩﺭ ﻁﺭﻴﻕ ﺯﻴﺎﻥ ﺨﻭﺩ ﻭ ﺩﻴﮕﺭﺍﻥ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺭﻫﺒﺭﺍﻥ ﻤﻜﺎﺭ ﻭ ﻓﺭﻴﺒﻜﺎﺭﻯ ﻜﻪ ﺘﺄﻜﻴﺩ ﺒﺭ ﭙﺭﺴﺘﺵ ﻤﻌﺒﻭﺩﺍﻥ‬
‫ﺩﺭﻭﻏﻴﻥ ﻭ ﺠﻌﻠﻰ‪ ،‬ﻭ ﺤﻤﺎﻴﺕ ﺍﺯ ﺸﺭﻙ ﻭ ﺒﺕ ﭙﺭﺴﺘﻰ‪ ،‬ﺨﻁﺭﻨﺎﻜﺘﺭﻴﻥ ﺤﺭﺒﻪ ﺁﻨﺎﻥ ﺩﺭ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻋﻭﺘﮕﺭﺍﻥ ﺩﻝﺴﻭﺯ ﻭ‬
‫ﻨﺎﺠﻴﺎﻥ ﻤﺼﻠﺢ ﺍﺴﺕ‪ ،‬ﺍﻴﻥ ﺭﻫﺒﺭﺍﻥ ﮔﻤﺭﺍﻩ ﺒﺭﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺯﺭ ﻭ ﺯﻭﺭ‪ ،‬ﻭ ﺴﻠﻁﻪ ﻭ ﺍﻗﺘﺩﺍﺭ ﺨﻭﺩ ﺒﻪ ﻤﻘﺎﺒﻠﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ‬
‫ﻤىﺭﻭﻨﺩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﭙﻭﺸﺵ ﺩﻓﺎﻉ ﺍﺯ ﻤﺫﻫﺏ‪ ،‬ﻜﻪ ﺍﻴﻥ ﺒﺯﺭﮔﺘﺭﻴﻥ ﻤﻜﺭ ﻭ ﺨﻁﺭﻨﺎﻜﺘﺭﻴﻥ ﻜﻴﺩ ﺍﺴﺕ‪.‬‬
‫‪5‬ـ ﻨﻭﺡ)ﻉ( ﭙﺱ ﺍﺯ ﻤﺒﺎﺭﺯﻩ ﻁﻭﻻﻨﻰ‪ ،‬ﻭ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﻨﺘﺎﺌﺞ ﻤﺤﺩﻭﺩﻯ ﻜﻪ ﺒﺭ ﻤﺒﺎﺭﺯﺍﺕ ﻤﺴﺘﻤﺭ ﻭ ﺨﺴﺘﮕﻰ‬
‫ﻨﺎﭙﺫﻴﺭ ﺍﻭ ﻤﺭﺘﺏ ﮔﺭﺩﻴﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻨﺘﻴﺠﻪ ﺭﺴﻴﺩ ﻜﻪ ﺍﺴﺘﻌﺩﺍﺩ ﺭﻫﻴﺎﺒﻰ ﺩﺭ ﺍﻴﻥ ﻗﻭﻡ ﻤﻔﺴﺩ ﺴﺭﻜﻭﺏ ﺸﺩﻩ‪ ،‬ﺍﻤﻜﺎﻥ ﻫﺩﺍﻴﺕ ﺁﻨﺎﻥ‬
‫ﻼ ﺍﺯ ﻤﻴﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﺭﻴﺸﻪ ﻫﺎﻯ ﻜﻔﺭ‪ ،‬ﺠﻬل‪ ،‬ﻓﺴﺎﺩ ﻭ ﺴﺘﻡ ﭽﻨﺎﻥ ﺩﺭ ﺩل ﺍﻴﻥ ﺠﺎﻤﻌﻪ ﺁﻝﻭﺩﻩ ﻓﺭﻭﺭﻓﺘﻪ ﻭ ﺩﺭ ﺒﺎﺘﻼﻕ ﺁﻥ‬
‫ﻜﺎﻤ ﹰ‬
‫ﻏﺭﻕ ﺸﺩﻩ ﻜﻪ ﺒﻴﺭﻭﻥ ﻜﺸﻴﺩﻥ ﺁﻥ ﻤﺴﺘﺤﻴل ﺍﺴﺕ‪ ،‬ﺍﻴﻥ ﻨﺴل ﻨﻪ ﺁﻤﺎﺩﻩ ﺍﺼﻼﺡ ﺍﺴﺕ ﻭ ﻨﻪ ﺴﺯﺍﻭﺍﺭ ﺯﻴﺴﺘﻥ‪ ،‬ﻨﻪ ﺨﻭﺩ ﺒﻪ‬
‫ﺭﺍﻩ ﺭﺍﺴﺕ ﻤىﺂﻴﺩ ﻭ ﻨﻪ ﺒﻪ ﻨﺴل ﻫﺎﻯ ﺁﻴﻨﺩﻩ ﺨﻭﺩ ﻤﺠﺎل ﻤىﺩﻫﺩ ﻜﻪ ﺍﺯ ﻗﻴﺩ ﻭ ﺒﻨﺩ ﺴﻨﺕ ﻫﺎﻯ ﺍﻴﻥ ﺠﺎﻤﻌﻪ ﺁﻝﻭﺩﻩ ﻨﺠﺎﺕ‬
‫ﺒﻴﺎﺒﻨﺩ ﻭ ﺍﺯ ﺍﺜﺭﺍﺕ ﺍﻴﻥ ﻓﻀﺎىﮕﻨﺩﻩ ﺩﺭ ﺍﻤﺎﻥ ﺒﻤﺎﻨﻨﺩ؟ ﺒﺎﻫﻤﻪﺀ ﺤﻭﺼﻠﻪ ﻓﺭﺍﺥ‪ ،‬ﺴﻌﻪ ﺼﺩﺭ‪ ،‬ﺜﺒﺎﺕ ﻭ ﺍﺴﺘﻘﺎﻤﺕ ﺩﺭ ﻤﺒﺎﺭﺯﻩ‬
‫ﻁﻭﻻﻨﻰ ﻭ ﺸﺎﻕ‪ ،‬ﺒﻪ ﺨﺩﺍ ﺸﻜﺎﻴﺕ ﻤىﺒﺭﺩ ﻭ ﺩﻋﺎ ﻤىﻜﻨﺩ ﻜﻪ‪ :‬ﺨﺩﺍﻭﻨﺩﺍ! ﺍﻴﻥ ﻗﻭﻡ ﺍﺼﻼﺡ ﻨﺎﭙﺫﻴﺭ ﺍﺴﺕ‪ ،‬ﺍﻴﻨﻬﺎ ﺸﺎﻴﺴﺘﻪ‬
‫ﺯﻨﺩﮔﻰ ﺩﺭ ﺭﻭﻯ ﺯﻤﻴﻥ ﻨﻴﺴﺘﻨﺩ‪ ،‬ﺠﺯ ﻜﺎﻓﺭ ﻓﺎﺠﺭ ﺍﺯﺁﻨﺎﻥ ﻨﺯﺍﻴﺩ‪ ،‬ﺴﺯﺍﻭﺍﺭ ﺁﻨﻨﺩ ﻜﻪ ﺒﺴﺎﻁ ﺸﺎﻥ ﺠﻤﻊ ﺸﻭﺩ‪ ،‬ﺨﺎﻨﻪ ﻫﺎﻯ ﺸﺎﻥ‬
‫ﻭﻴﺭﺍﻥ ﮔﺭﺩﺩ ﻭ ﻴﻜﺴﺭﻩ ﻨﺎﺒﻭﺩ ﺸﻭﻨﺩ‪.‬‬
‫‪6‬ـ ﺁﺨﺭﻴﻥ ﺩﻋﺎﻯ ﺤﻀﺭﺕ ﻨﻭﺡ)ﻉ( ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺨﺩﺍﻭﻨﺩﺍ! ﻤﺭﺍ ﺒﻴﺎﻤﺭﺯ‪ ،‬ﺍﺯ ﻗﺼﻭﺭ ﻭ ﻜﻭﺘﺎﻫﻰ ﻫﺎﻯ ﻤﻥ‬
‫ﺒﮕﺫﺭ‪ ،‬ﭙﺩﺭ ﻭ ﻤﺎﺩﺭﻡ ﻭ ﻫﺭﻜﻰ ﺍﺯ ﺨﺎﻨﻭﺍﺩﻩ ﺍﻡ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺒﺎ ﺍﻴﻤﺎﻥ ﺒﻪ ﺨﺎﻨﻪ ﺍﻡ ﻭﺍﺭﺩ ﮔﺭﺩﻴﺩﻩ ﻭ ﺘﻤﺎﻤﻰ ﻤﺭﺩﺍﻥ ﻭ‬
‫ﺯﻨﺎﻥ ﻤﺅﻤﻥ ﺭﺍ ﺒﻴﺎﻤﺭﺯ‪ ،‬ﻭ ﺒﺭ ﻨﺎﺒﻭﺩﻯ ﺴﺘﻤﮕﺭﺍﻥ ﺒﻴﻔﺯﺍﻯ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﺁﻤﻭﺯﻨﺩﻩ ﺒﻪ ﻗﺭﻴﺵ ﺘﻔﻬﻴﻡ ﻤىﺸﻭﺩ ﻜﻪ ﺩﺭ ﺠﺎﻤﻌﻪ ﺸﻤﺎ ﺩﺍﺴﺘﺎﻥ ﻨﻭﺡ)ﻉ( ﻭ ﻤﺨﺎﻝﻔﺕ ﻗﻭﻤﺵ ﺒﺎ ﺍﻭ ﻭ‬
‫ﻨﺘﺎﺌﺠﻰ ﻜﻪ ﺒﺭ ﺍﻴﻥ ﻤﺨﺎﻝﻔﺕ ﻤﺭﺘﺏ ﺸﺩ‪ ،‬ﺩﺭ ﺸﺭﻑ ﺘﻜﺭﺍﺭ ﺸﺩﻥ ﺍﺴﺕ‪ .‬ﻤﺤﻤﺩ)ﻉ( ﭽﻭﻥ ﺠﺩ ﺒﺯﺭﮔﻭﺍﺭﺵ ﻨﻭﺡ)ﻉ(‪،‬‬
‫ﺒﻁﻭﺭ ﺨﺴﺘﮕﻰ ﻨﺎﭙﺫﻴﺭ‪ ،‬ﺒﻪ ﺠﻬﺭ ﻭ ﺨﻔﻴﻪ‪ ،‬ﺴﺭﻯ ﻭ ﻋﻠﻨﻰ‪ ،‬ﺸﺏ ﻭ ﺭﻭﺯ ﺸﻤﺎ ﺭﺍ ﺒﺴﻭﻯ ﺨﺩﺍ ﻓﺭﺍﺨﻭﺍﻨﺩ‪ ،‬ﺒﺎ ﺩﻝﺴﻭﺯﻯ‪،‬‬
‫ﺍﺴﺘﺩﻻل‪ ،‬ﻤﻨﻁﻕ ﻭ ﺤﻜﻤﺕ ﭙﻴﺎﻤﺒﺭﺍﻨﻪ ﺒﺴﻭﻯ ﻴﻜﺘﺎﭙﺭﺴﺘﻰ ﺩﻋﻭﺕ ﻜﺭﺩ‪ ،‬ﺍﺯ ﺍﻨﺠﺎﻡ ﻭﺨﻴﻡ ﺸﺭﻙ‪ ،‬ﻜﻔﺭ ﻭ ﺴﺘﻡ ﻫﺸﺩﺍﺭ ﺩﺍﺩ‪،‬‬
‫ﺘﻤﺎﻤﻰ ﺁﻨﭽﻪ ﻨﻭﺡ)ﻉ( ﺒﻪ ﻗﻭﻤﺵ ﮔﻔﺘﻪ ﺒﻭﺩ‪ ،‬ﺒﻪ ﺒﻬﺘﺭﻴﻥ ﺸﻴﻭﻩ ﺍﻯ ﺒﺸﻤﺎ ﮔﻔﺕ‪ ،‬ﻭﻝﻰ ﺸﻤﺎ ﺩﻋﻭﺘﺵ ﺭﺍ ﻨﭙﺫﻴﺭﻓﺘﻴﺩ‪ ،‬ﺩﻝﺴﻭﺯﻯ‬
‫ﺍﺵ ﺭﺍ ﺒﺎ ﻗﺴﺎﻭﺕ ﻭ ﺒىﺭﺤﻤﻰ ﺠﻭﺍﺏ ﮔﻔﺘﻴﺩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﺴﺘﺩﻻل ﺤﻜﻴﻤﺎﻨﻪ ﺍﺵ ﺒﺭ ﺠﻬﺎﻝﺕ ﺨﻭﺩ ﭙﺎﻓﺸﺭﺩﻴﺩ‪ ،‬ﺍﺯ ﭙﻴﺸﻭﺍﻴﺎﻥ‬
‫ﻤﻜﺎﺭ ﻭ ﻓﺭﻴﺒﻜﺎﺭ ﺨﻭﺩ ﭙﻴﺭﻭﻯ ﻜﺭﺩﻴﺩ‪ ،‬ﻜﺴﺎﻨﻴﺭﺍ ﺭﻫﺒﺭ ﻭ ﭙﻴﺸﻭﺍﻯ ﺨﻭﺩ ﮔﺭﻓﺘﻴﺩ ﻜﻪ ﺯﺭ ﻭ ﺯﻭﺭﺸﺎﻥ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺘﺒﺎﻫﻰ‬
‫ﻜﺸﺎﻨﺩﻩ‪ ،‬ﻭ ﺒﻪ ﮔﻤﺭﺍﻫﻰ ﻭ ﻓﺴﺎﺩ ﻭﺍﺩﺍﺸﺘﻪ‪ ،‬ﺁﻨﺎﻨﻜﻪ ﺩﻓﺎﻉ ﺍﺯ ﻤﺫﻫﺏ ﺭﺍ ﻭﺴﻴﻠﻪ ﺘﺨﺩﻋﻪ ﺸﻤﺎ ﻗﺭﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺘﺄﻜﻴﺩ ﺒﺭ ﺒﺕ‬

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‫ﭙﺭﺴﺘﻰ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﻤﺫﻫﺏ ﺸﺭﻙ ﺁﻤﻴﺯ ﺸﻤﺎ ﺒﺭﺍﻯ ﺁﻥ ﻨﻴﺴﺕ ﻜﻪ ﺒﻪ ﺤﻘﺎﻨﻴﺕ ﺍﻴﻥ ﻤﺫﻫﺏ ﻭ ﭙﺭﺴﺘﺵ ﺒﺕ ﻫﺎ ﺒﺎﻭﺭ ﺩﺍﺭﻨﺩ‪،‬‬
‫ﺒﻠﻜﻪ ﺍﻴﻥ ﺭﺍ ﻭﺴﻴﻠﻪ ﺍﻯ ﺒﺭﺍﻯ ﺒﻘﺎﻯ ﺍﻗﺘﺩﺍﺭ ﺨﻭﺩ ﻭ ﺘﺨﺩﻋﻪ ﻭ ﻓﺭﻴﺏ ﺸﻤﺎ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ .‬ﺁﮔﺎﻩ ﺒﺎﺸﻴﺩ ﻜﻪ ﺴﺭﻨﻭﺸﺕ ﻗﻭﻡ‬
‫ﻨﻭﺡ)ﻉ( ﺩﺭ ﺍﻨﺘﻅﺎﺭ ﺸﻤﺎﺴﺕ‪ ،‬ﻜﺎﺭ ﺒﺠﺎﻴﻰ ﺭﺴﻴﺩﻩ ﻜﻪ ﻗﺭﻴﺏ ﺍﺴﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﺯ ﺸﻤﺎ ﻤﺄﻴﻭﺱ ﺸﻭﺩ ﻭ ﺒﻪ ﺨﺩﺍ ﺸﻜﺎﻴﺕ‬
‫ﺒﺭﺩ ﻜﻪ ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺘﺎﺯﻴﺎﻨﻪ ﻋﺫﺍﺏ ﺒﺭ ﻓﺭﻕ ﺘﺎﻥ ﻓﺭﻭﺩ ﺁﻤﺩﻩ‪ ،‬ﺒﺴﺎﻁ ﺘﺎﻥ ﺠﻤﻊ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﭽﻭﻥ ﻗﻭﻡ ﻨﻭﺡ)ﻉ( ﻏﺭﻕ‬
‫ﺨﻭﺍﻫﻴﺩ ﺸﺩ‪.‬‬
‫ ا ا ا‬
‫‪1‬ـ ‪ 8‬د‪ $‬آ‪ H‬ح را ى ‪*& s8‬د‪$‬‬ ‫ِإ‪َ -.‬أرَْْ‪ِ ً ُ َE‬إَ‪َ Hِ ِ8َْ N‬أنْ‬
‫آ‪ a8 H‬را ه‪):‬ار د‪ 6C ،‬از '‪H )$ H‬‬ ‫‪ 6ِ ْCَ ِ8 W‬أَن ‪ُْ<َِْAَ$‬‬
‫أَ ِ‪J‬رْ َْ‪َ َ8‬‬
‫اغ ﺵن ‪J+‬اب دردآ‪.N‬‬ ‫‪َJَ+‬ابٌ َأٌِ *‬
‫‪2‬ـ ‪ :a‬اى ‪ !8‬ى‪n‬ن آ‪ E8 H‬اى ن‬ ‫ َ َل ‪ِ َْ[$‬م ِإ‪ُ'َ }G‬ـْ َ‪* ٌِCL8 ٌ$ِJ‬‬
‫ه‪):‬ار ده‪.N$ )E‬‬
‫‪3‬ـ آ‪ H‬ﺥ)ا را *) و وا‪ s$‬دار‪ )$‬و‬ ‫ن ا‪ُ)ُC+‬واْ ا‪ Hَ .‬وَا‪ُ ُ[.‬‬
‫َأ ِ‬
‫ا‪ *+h‬آ‪.)E‬‬ ‫ن*‬‫َوَأ‪ِ ُ1ِh‬‬
‫‪4‬ـ ‪E‬هن ا ‪8‬زد‪ ،‬و ز‪8‬ن ‪NE18‬‬
‫ﺵ را ‪A H‬ﺥ ‪)E‬ازد‪ .‬ى‪n‬ن آ‪ H‬ا‪ 6‬ا<‪N‬‬ ‫‪ُ G8 ُْ'َ ِْْ~َ$‬ذُِ'ُْ َو‪dَ ُ$‬ﺥ‪ْG‬آُْ‬
‫ ن &ار) ‪A H‬ﺥ ى&*)‪ ،‬آش‬ ‫ن َأَ َ‪ 6‬ا‪ِ Hِ .‬إذَا‬
‫ِإَ‪َ N‬أَ ٍ‪ِ NَL8 6‬إ ‪.‬‬
‫‪8‬ى)ا*)‪.‬‬ ‫ن‬
‫َ‪َ -‬ء َ‪dَ ُ$ 3‬ﺥ‪ َْ ُ .‬آُ‪َ َُْ1َ ُْ*E‬‬
‫*‬
‫‪ :1‬ﭽﻨﺩ ﻨﻜﺘﻪ ﻤﻬﻡ ﺩﺭﺍﻴﻥ ﺁﻴﻪ ﺩﺭﺨﻭﺭ ﺘﻭﺠﻪ ﺍﺴﺕ‪:‬‬

‫ﺍﻝﻑ‪ :‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﻤﺤﻤﺩ)ﻉ( ﻓﺭﺴﺘﺎﺩﻩ ﺨﺩﺍ ﺒﺴﻭﻯ ﺸﻤﺎ ﺴﺕ‪ ،‬ﻗﺒل ﺍﺯ ﺍﻭ ﻨﻭﺡ)ﻉ( ﺭﺍ ﺒﺴﻭﻯ ﻗﻭﻤﺵ ﻓﺭﺴﺘﺎﺩﻴﻡ‪،‬‬
‫ﻫﺸﺩﺍﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﻗﺭﻴﺵ ﺭﺍ ﭽﻭﻥ ﻫﺸﺩﺍﺭ ﻨﻭﺡ)ﻉ( ﺒﻪ ﻗﻭﻤﺵ ﺒﮕﻴﺭﻴﺩ‪.‬‬
‫ﺏ‪ :‬ﺘﺄﻜﻴﺩ ﺒﺭ ﺼﻔﺕ "ﺍﻨﺫﺍﺭ" ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻭ ﻤﻌﺭﻓﻰ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﻋﻨﻭﺍﻥ ﻨﺫﻴﺭ‪ ،‬ﺒﺭﺍﻯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﻤﺨﺎﻝﻔﺕ ﻗﻭﻡ‬
‫ﺒﺎ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺍﺯ ﻫﻤﻴﻥ ﺼﻔﺕ ﺁﻨﺎﻥ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﺩ‪ ،‬ﺍﮔﺭ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺘﻨﻬﺎ ﺒﻪ ﻋﻨﻭﺍﻥ ﺩﻋﻭﺘﮕﺭ ﺒﺸﻴﺭ ﻋﻤل ﻜﻨﻨﺩ‪ ،‬ﺒﺭ ﻓﺴﺎﺩ‬
‫ﺤﺎﻜﻡ ﺒﺭ ﺠﺎﻤﻌﻪ‪ ،‬ﺒﺩﻜﺎﺭﻯ‪ ،‬ﺨﻴﺎﻨﺕ ﻭ ﻅﻠﻡ ﺤﻜﺎﻡ‪ ،‬ﻭ ﺸﺭﻙ ﻭ ﺠﻬل ﻋﻭﺍﻡ ﺍﻋﺘﺭﺍﺽ ﻨﻜﻨﻨﺩ ﻭ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﻋﻭﺍﻗﺏ ﻭﺨﻴﻡ ﻭ‬
‫ﺨﻁﺭﻨﺎﻙ ﺁﻥ ﺍﻨﺫﺍﺭ ﻨﻜﻨﻨﺩ‪ ،‬ﺍﺤﺩﻯ ﻤﺯﺍﺤﻡ ﺸﺎﻥ ﻨﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﺸﺎﻥ ﻨﺨﻭﺍﻫﺩ ﭙﺭﺩﺍﺨﺕ‪ ،‬ﺩﻋﻭﺘﮕﺭﺍﻨﻰ ﻜﻪ ﺩﺭ‬
‫ﺩﻋﻭﺕ ﻭ ﭙﻴﺎﻡ ﺸﺎﻥ ﺍﻨﺫﺍﺭ ﻭ ﻫﺸﺩﺍﺭ ﻨﻴﺴﺕ‪ ،‬ﺒﺎ ﺤﻜﺎﻡ ﻭ ﻨﻅﺎﻡ ﺤﺎﻜﻡ ﺘﺼﺎﺩﻡ ﻨﻤىﻜﻨﻨﺩ‪ ،‬ﺒﺭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺯﻤﺎﻤﺩﺍﺭﺍﻥ ﻅﺎﻝﻡ‬
‫ﻭ ﻤﻔﺴﺩ ﺍﻨﮕﺸﺕ ﺍﻨﺘﻘﺎﺩ ﻨﻤىﮕﺫﺍﺭﻨﺩ ﻭ ﺯﺸﺘﻰ ﻫﺎ ﻭ ﺒﺩﻯ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺒﺭﻤﻼ ﻨﻤىﻜﻨﻨﺩ ﻭ ﻤﺭﺩﻡ ﺭﺍ ﺒﻪ ﺩﮔﺭﮔﻭﻨﻰ ﺩﺭ ﺍﻓﻜﺎﺭ‬
‫ﻭ ﻜﺭﺩﺍﺭ ﺨﻭﺩ ﻭ ﺘﻐﻴﻴﺭ ﺩﺭ ﺴﺎﺨﺘﺎﺭ ﺠﺎﻤﻌﻪ ﺨﻭﺩ ﺩﻋﻭﺕ ﻨﻤىﻜﻨﻨﺩ‪ ،‬ﺒﻪ ﺨﻭﺏ ﻫﺎ ﻤﮊﺩﻩ ﻨﺠﺎﺕ ﺩﺭ ﺩﻨﻴﺎ ﻭ ﺒﻬﺸﺕ ﺩﺭ‬
‫ﺁﺨﺭﺕ ﻤىﺩﻫﻨﺩ‪ ،‬ﻭﻝﻰ ﺒﻪ ﺒﺩ ﻫﺎ ﻨﻪ ﻫﺸﺩﺍﺭ ﻋﺫﺍﺏ ﺩﺭﺩﻨﺎﻙ ﺩﻨﻴﺎ ﻤىﺩﻫﻨﺩ ﻭ ﻨﻪ ﺍﻨﺫﺍﺭ ﻋﺫﺍﺏ ﺩﻭﺯﺥ‪ ،‬ﺍﻴﻥ ﻫﺎ ﺒﺎ ﻤﺨﺎﻝﻔﺕ‬

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‫ﺭﻭﺒﺭﻭ ﻨﻤىﺸﻭﻨﺩ‪ ،‬ﻭ ﻫﺭﻜﻰ ﭽﻨﻴﻥ ﻨﻜﻨﺩ ﻭ ﻤﺨﺎﻝﻑ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﺒﻪ ﺭﺍﻩ ﭙﻴﺎﻤﺭﺍﻥ ﻨﺭﻓﺘﻪ ﺍﺴﺕ ﻭ ﺩﻋﻭﺘﮕﺭﻯ ﺩﺭ ﺨﻁ‬
‫ﭙﻴﺎﻡ ﺁﻭﺭﺍﻥ ﺍﻝﻬﻰ ﻨﻴﺴﺕ‪.‬‬
‫ﺝ‪ :‬ﺍﺯ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺒﻭﻀﻭﺡ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﻤﻨﻅﻭﺭ ﺍﺯﻋﺫﺍﺏ ﺍﻝﻴﻡ‪ ،‬ﻋﺫﺍﺏ ﻤﻭﻋﻭﺩ ﺩﻨﻴﺎﺴﺕ ﻜﻪ ﺍﻗﻭﺍﻡ ﺒﺎﻏﻰ ﻭ‬
‫ﺴﺘﻤﮕﺭ ﺭﺍ ﻓﺭﺍﻤىﮕﻴﺭﺩ‪ .‬ﺁﻴﻪ ﭽﻬﺎﺭﻡ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺒﻴﺸﺘﺭ ﺘﻭﻀﻴﺢ ﺩﺍﺩﻩ‪ ،‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭ ﺼﻭﺭﺕ ﭙﺭﺴﺘﺵ ﺨﺩﺍ‪،‬‬
‫ﺘﺭﺱ ﻭ ﺘﻘﻭﻯ ﺍﺯ ﺍﻭ ﻭ ﻓﺭﻤﺎﻨﺒﺭﺩﺍﺭﻯ ﺍﺯ ﭙﻴﺎﻤﺒﺭﺵ ﺍﻴﻥ ﻋﺫﺍﺏ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﺎﻓﺘﺩ‪.‬‬
‫‪2‬ـ‪ :3‬ﻨﻜﺎﺕ ﻤﻬﻡ ﺫﻴل ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻨﻭﺡ)ﻉ( ﺒﻪ ﻗﻭﻤﺵ ﻤىﮕﻭﻴﺩ‪ :‬ﻤﻥ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺁﺸﻜﺎﺭ ﻭ ﻨﻤﺎﻴﺎﻨﻡ‪ ،‬ﺒﺎ ﺼﺭﺍﺤﺕ ﻜﺎﻤل ﺸﻤﺎ ﺭﺍ ﺍﺯ ﻋﻭﺍﻗﺏ‬
‫ﻭﺨﻴﻡ ﺭﺍﻩ ﻭ ﺭﻭﺸىﻜﻪ ﺩﺭ ﺯﻨﺩﮔﻰ ﺘﺎﻥ ﺍﺨﺘﻴﺎﺭ ﻜﺭﺩﻩ ﺍﻴﺩ ﻫﺸﺩﺍﺭ ﻤىﺩﻫﻡ‪ ،‬ﻨﻪ ﺴﺎﺯﺵ‪ ،‬ﻨﻪ ﺴﻜﻭﺕ ﻭ ﻨﻪ ﻤﺠﺎﻤﻠﻪ ﮔﺭﻯ‪،‬‬
‫ﺒﻠﻜﻪ ﻫﺸﺩﺍﺭ ﻨﻤﺎﻴﺎﻥ ﻭ ﺼﺭﻴﺢ‪.‬‬
‫ﺏ‪ :‬ﺩﻋﻭﺕ ﻨﻭﺡ)ﻉ( ﺩﺭ ﺴﻪ ﻤﻁﻠﺏ ﺍﺴﺎﺴﻰ ﺨﻼﺼﻪ ﺸﺩﻩ‪:‬‬
‫ﻴﻙ‪ :‬ﭙﺭﺴﺘﺵ ﺨﺩﺍﻯ ﻴﮕﺎﻨﻪ‪ ،‬ﻭﺨﻭﺩﺩﺍﺭﻯ ﺍﺯ ﭙﺭﺴﺘﺵ ﻫﺭﭽﻪ ﻤﺎﺴﻭﺍﻯ ﺍﻭﺴﺕ‪.‬‬
‫ﺩﻭ‪ :‬ﺨﻭﺩ ﻨﮕﻬﺩﺍﺭﻯ ﺍﺯ ﺁﻨﭽﻪ ﺨﺸﻡ ﺨﺩﺍ ﻭ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺭﺍ ﺒﺎﻋﺙ ﻤىﺸﻭﺩ ‪.‬‬
‫ﺴﻪ‪ :‬ﻭ ﺍﻁﺎﻋﺕ ﺍﺯ ﭙﻴﺎﻡ ﺁﻭﺭﺵ ﺩﺭ ﭙﺭﺴﺘﺵ ﺨﺩﺍ ﻭ ﺨﻭﺩ ﻨﮕﻬﺩﺍﺭﻯ ﺍﺯ ﺨﺸﻡ ﻭ ﻋﺫﺍﺏ ﺍﻝﻬﻰ‪ .‬ﺍﮔﺭ ﻗﺼﺩ ﺩﺍﺭﻴﺩ‬
‫ﭙﺭﺴﺘﺵ ﻭﻨﻴﺎﻴﺵ ﺘﺎﻥ ﻓﻘﻁ ﺒﺭﺍﻯ ﺨﺩﺍ ﺒﺎﺸﺩ ﻭ ﺘﺭﺱ ﻭ ﺒﻴﻡ ﺘﺎﻥ ﺍﺯﺨﺩﺍ‪ ،‬ﺒﻪ ﭙﻴﺎﻤﺒﺭﺵ ﺍﻗﺘﺩﺍﺀ ﻜﻨﻴﺩ‪ ،‬ﺍﺯ ﺍﻭ ﺒﻴﺎﻤﻭﺯﻴﺩ ﻭ ﺍﻭ‬
‫ﺭﺍ ﭙﻴﺸﻭﺍ ﻭ ﻤﻁﺎﻉ ﺨﻭﺩ ﺒﮕﻴﺭﻴﺩ‪ .‬ﭙﻴﺎﻤﺒﺭﺍﻥ ﺩﺭ ﺍﻴﻥ ﺭﺍﺒﻁﻪ ﺍﻝﮕﻭ ﺍﻨﺩ‪ ،‬ﺤﻘﻴﻘﺕ ﭙﺭﺴﺘﺵ ﻭ ﻨﻴﺎﻴﺵ ﻭ ﭽﮕﻭﻨﮕﻰ ﻁﻤﻊ ﻭ‬
‫ﺨﻭﻑ ﺍﺯ ﺨﺩﺍ ﺭﺍ ﺒﻪ ﺸﻤﺎ ﻤىﺂﻤﻭﺯﻨﺩ‪.‬‬
‫‪4‬ـ ﺩﺭ ﺒﺎﺭﻩ ﺒﻨﺩ ﺍﻭل ﺍﻴﻥ ﺁﻴﻪ ﺩﻭ ﺘﻌﺒﻴﺭ ﺭﺍ ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﺭﺨﻰ ﻤىﮕﻭﻴﻨﺩ‪ :‬ﭽﻭﻥ ﺍﻴﻤﺎﻥ ﺒﺎﻋﺙ ﻤىﺸﻭﺩ ﻫﻤﻪﺀ ﮔﻨﺎﻫﺎﻥ ﻗﺒل ﺍﺯ ﺍﻴﻤﺎﻥ ﺘﺎﻥ ﺒﺨﺸﻴﺩﻩ ﺸﻭﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ‬
‫ﻤﻌﻨﻰ ﺍﻴﻥ ﺒﺨﺵ ﺁﻴﻪ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﮔﻨﺎﻫﺎﻥ ﺘﺎﻨﺭﺍ ﻤىﺂﻤﺭﺯﺩ ﻭ ﺘﺎ ﻤﻭﻋﺩ ﻤﻌﻴﻨﻰ ﺸﻤﺎ ﺭﺍ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﺎﻨﺩﺍﺯﺩ‪ .‬ﺍﺯ ﻨﻅﺭ‬
‫ﺍﻴﻥ ﮔﺭﻭﻩ "ﻤﻥ" ﻴﺎ ﺯﺍﺌﺩ ﺒﻭﺩﻩ ﻭ ﺒﺭﺍﻯ ﺘﺄﻜﻴﺩ ﺍﺴﺕ ﻭ ﻴﺎ ﺒﻪ ﻤﻌﻨﺎﻯ "ﻋﻥ" ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﻋﺩﻩ ﺩﻴﮕﺭﻯ ﺒﻪ ﺍﻴﻥ ﺒﺎﻭﺭ ﺍﻨﺩ ﻜﻪ ﺘﺭﺠﻤﻪ ﺩﻗﻴﻕ ﺍﻝﻔﺎﻅ ﺍﻴﻥ ﺍﺴﺕ‪ :‬ﺒﺭﺨﻰ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﺘﺎﻨﺭﺍ ﻤىﺂﻤﺭﺯﺩ ﻭ ﺸﻤﺎ‬
‫ﺭﺍ ﺘﺎ ﻤﻭﻋﺩ ﻤﻌﻴﻨﻰ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﺎﻨﺩﺍﺯﺩ‪ .‬ﺍﺤﺘﻴﺎﻁ ﺩﺭ ﺘﺭﺠﻤﻪ ﻗﺭﺁﻥ ﺍﻴﺠﺎﺏ ﻤىﻜﻨﺩ ﻜﻪ ﻨﻪ "ﻤﻥ" ﺭﺍ ﺯﺍﺌﺩ ﺒﺸﻤﺎﺭﻴﻡ ﻭ ﻨﻪ‬
‫ﺒﻪ ﻤﻌﻨﺎﻯ ﻏﻴﺭﺍﺼﻠﻰ ﺍﺵ ﺒﮕﻴﺭﻴﻡ‪" .‬ﻤﻥ" ﺭﺍ ﻨﻤىﺘﻭﺍﻥ ﺒﻪ ﻤﻌﻨﺎﻯ "ﻋﻥ" ﮔﺭﻓﺕ‪ ،‬ﭽﻭﻥ "ﻋﻥ" ﻨﻤىﺘﻭﺍﻨﺩ ﺼﻠﻪﺀ "ﻴﻐﻔﺭ"‬
‫ﺸﻭﺩ‪ .‬ﺩﺭ ﺍﻴﻨﺠﺎ ﻤﺭﺍﺩ ﺍﺯ ﺁﻤﺭﺯﺵ ﺒﺭﺨﻰ ﺍﺯ ﮔﻨﺎﻫﺎﻥ‪ ،‬ﮔﻨﺎﻫﺎﻨﻴﺴﺕ ﻜﻪ ﺩﺭ ﺍﺼل ﻤﻭﺠﺏ ﻓﺭﻭﺩ ﺁﻤﺩﻥ ﻋﺫﺍﺏ ﺍﻝﻬﻴﺴﺕ‪ ،‬ﻭ‬
‫ﻓﻘﻁ ﺩﺭ ﻨﺘﻴﺠﻪ ﺁﻤﺭﺯﺵ ﺁﻥ ﺍﻴﻥ ﻋﺫﺍﺏ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﺎﻓﺘﺩ‪ .‬ﻋﻼﻭﻩ ﺒﺭ ﺍﻴﻥ ﮔﻨﺎﻫﺎﻨﻰ ﻭﺠﻭﺩ ﺩﺍﺭﻨﺩ ﻜﻪ ﺒﺎﻭﺠﻭﺩ ﺍﻴﻤﺎﻥ‬
‫ﺁﻤﺭﺯﻴﺩﻩ ﻨﻤىﺸﻭﻨﺩ‪ .‬ﺍﮔﺭ ﻜﺴﻰ ﺩﺭ ﺤﺎﻝﺕ ﻜﻔﺭ ﻤﺎل ﻭ ﺯﻤﻴﻥ ﻓﺭﺩ ﻤﺴﻠﻤﺎﻨﻰ ﺭﺍ ﻏﺼﺏ ﻜﻨﺩ‪ ،‬ﭙﺱ ﺍﺯ ﺍﻴﻤﺎﻥ ﻨﻤىﺘﻭﺍﻥ ﺍﻴﻥ‬
‫ﮔﻨﺎﻩ ﺭﺍ ﺒﻪ ﺍﻭ ﺒﺨﺸﻴﺩ ﻭ ﺍﺴﺘﺭﺩﺍﺩ ﺤﻘﻭﻕ ﻤﺴﻠﻤﺎﻥ ﺭﺍ ﻤﻨﺘﻔﻰ ﺸﻤﺭﺩ‪.‬‬
‫ﺘﻌﺒﻴﺭ ﺩﻭﻤﻰ ﺩﻗﻴﻕ ﺍﺴﺕ ﻭ ﺴﺎﺯﮔﺎﺭ ﺒﺎ ﻤﺠﻤﻭﻉ ﺁﻴﻪ ﻭ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﮔﻨﺎﻫﺎﻥ ﻭ ﺫﻨﻭﺏ ﻗﻭﻡ ﻨﻭﺡ ﭽﻨﺎﻥ ﺒﺯﺭﮒ‬
‫ﻭ ﻗﺎﺒل ﻤﺅﺍﺨﺫﻩ ﺍﺴﺕ ﻜﻪ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺒﺎﻻﻯ ﺴﺭﺸﺎﻥ ﻗﺭﺍﺭ ﮔﺭﻓﺘﻪ‪ ،‬ﺍﮔﺭ ﺒﺎﺯ ﻨﻴﺎﻴﻨﺩ ﻭ ﺩﻋﻭﺕ ﻤﺭﺸﺩ ﺩﻝﺴﻭﺯ ﺸﺎﻨﺭﺍ‬
‫ﻨﭙﺫﻴﺭﻨﺩ ﻭ ﺒﻪ ﻫﺸﺩﺍﺭ ﻫﺎﻴﺵ ﺍﻋﺘﻨﺎﻴﻰ ﻨﻜﻨﻨﺩ ﺒﺯﻭﺩﻯ ﺁﻨﺎﻨﺭﺍ ﻓﺭﺍ ﺨﻭﺍﻫﺩ ﮔﺭﻓﺕ‪ .‬ﻓﻘﻁ ﺒﺎ ﭙﺭﺴﺘﺵ ﺨﺩﺍ‪ ،‬ﺘﺭﺱ ﺍﺯ ﺍﻭ ﻭ‬
‫ﺍﻤﺘﻨﺎﻉ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻭ ﭙﻴﺭﻭﻯ ﺍﺯ ﭙﻴﺎﻤﺒﺭﺸﺎﻥ ﺍﻴﻥ ﻋﺫﺍﺏ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﺎﻓﺘﺩ‪.‬‬
‫ﻤﺭﺍﺩ ﺍﺯ ﻋﺩﻡ ﺘﺄﺨﻴﺭ ﺩﺭ ﺍﺠل ﺍﻝﻬﻰ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻫﻴﭻ ﻜﺴﻰ ﻭ ﻫﻴﭻ ﭽﻴﺯﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺩﮔﺭﮔﻭﻨﻰ ﻭ ﺘﻐﻴﻴﺭﻯ‬

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‫ﺩﺭﺍﻴﻥ ﻤﻬﻠﺕ ﻫﺎ ﻭ ﻤﻭﺍﻋﻴﺩ ﻋﺫﺍﺏ ﺍﻴﺠﺎﺩ ﻜﻨﺩ‪ ،‬ﺍﻴﻥ ﻤﻬﻠﺕ ﻭ ﺍﺠل ﺜﺎﺒﺕ ﻭ ﺘﻐﻴﻴﺭﻨﺎﭙﺫﻴﺭ ﺍﺴﺕ‪.‬‬
‫ﻤﺘﺄﺴﻔﺎﻨﻪ ﻋﺩﻩ ﺍﻯ ﮔﻤﺎﻥ ﻤىﻜﻨﻨﺩ ﻜﻪ ﻤﻴﺎﻥ ﺒﺨﺵ ﺍﻭل ﺁﻴﻪ ﻜﻪ ﺒﻪ ﺘﺄﺨﻴﺭ ﻋﺫﺍﺏ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ ﻭ ﺒﺨﺵ ﺍﺨﻴﺭ ﺁﻥ ﻜﻪ‬
‫ﺒﺭ ﻋﺩﻡ ﺘﺄﺨﻴﺭ ﺩﺭ ﺍﺠل ﻭ ﻤﻭﻋﺩ ﺘﺄﻜﻴﺩ ﺩﺍﺭﺩ ﺘﺒﺎﻴﻨﻰ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺒﺭﺍﻯ ﺘﻠﻔﻴﻕ ﺁﻥ ﺒﻪ ﺘﻭﺠﻴﻬﺎﺘﻰ ﻤﺘﻭﺴل ﺸﺩﻩ ﺍﻨﺩ ﻜﻪ‬
‫ﻗﻀﻴﻪ ﺭﺍ ﺒﻪ ﺠﺎﻯ ﺁﻨﻜﻪ ﻋﺎﻡ ﻓﻬﻡ ﻜﻨﻨﺩ ﻤﺯﻴﺩ ﭙﻴﭽﻴﺩﻩ ﺴﺎﺨﺘﻪ ﺍﻨﺩ ﻭ ﻨﻅﺭﻴﻪ ﺍﻯ ﺒﻪ ﻨﺎﻡ ﺍﺠل ﻤﻌﻠﻕ ﻭ ﺍﺠل ﻤﻁﻠﻕ ﺭﺍ ﺒﻴﺭﻭﻥ‬
‫ﺩﺍﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﻴﻥ ﮔﺭﻭﻩ ﺒﻪ ﺍﻴﻥ ﻤﻭﻀﻭﻉ ﺘﻭﺠﻪ ﻨﻜﺭﺩﻩ ﺍﻨﺩ ﻜﻪ ﻫﻴﭻ ﺤﺎﺩﺜﻪ ﻭ ﻫﻴﭻ ﻜﺎﺭﻯ ﺩﺭ ﺍﻴﻥ ﻫﺴﺘﻰ ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ‬
‫ﺨﺩﺍﻭﻨﺩ ﺁﻨﺭﺍ ﺒﻪ ﻋﻭﺍﻤل ﻭ ﺍﺴﺒﺎﺏ ﺨﺎﺼﻰ ﻤﻨﻭﻁ ﻭ ﻤﻌﻠﻕ ﻨﺴﺎﺨﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻗﺒل ﺍﺯ ﻫﺭ ﺤﺎﺩﺜﻪ ﺍﻯ ﻋﻭﺍﻤل ﺁﻥ ﻓﺭﺍﻫﻡ‬
‫ﻤىﺸﻭﺩ‪ ،‬ﻓﺭﺍﻫﻡ ﺸﺩﻥ ﻋﻭﺍﻤل ﺤﺎﺩﺜﻪ ﻭﻗﻭﻉ ﺁﻨﺭﺍ ﺩﺭ ﻤﻭﻋﺩ ﺜﺎﺒﺕ ﺨﻭﺩ ﺩﺭ ﭙﻰ ﺩﺍﺭﺩ‪ ،‬ﻫﻴﭻ ﺩﻝﻴﻠﻰ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ ﻜﻪ ﺒﺭﺨﻰ‬
‫ﺍﺯ ﻤﻭﺍﻋﻴﺩ ﺭﺍ ﻤﻌﻠﻕ ﺒﺸﻤﺎﺭﻴﻡ ﻭ ﺒﺭﺨﻰ ﺭﺍ ﺜﺎﺒﺕ ﻭ ﻤﻁﻠﻕ‪ .‬ﺍﻴﻥ ﺁﻴﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩﻜﻪ ﺍﺠل ﺍﻝﻬﻰ ﺜﺎﺒﺕ ﺍﺴﺕ ﻭ ﺘﻐﻴﻴﺭ‬
‫ﻨﻤىﻜﻨﺩ‪ ،‬ﻭﻝﻰ ﻤﺭﺒﻭﻁ ﺒﻪ ﺍﺴﺒﺎﺏ ﻭﻋﻭﺍﻤل ﺍﺴﺕ‪ ،‬ﺒﻪ ﮔﻨﻬﮕﺎﺭﺍﻥ ﺘﺎ ﻤﻭﻋﺩ ﺜﺎﺒﺕ ﻭ ﺘﻐﻴﻴﺭﻨﺎﭙﺫﻴﺭﻯ ﻤﻬﻠﺕ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ‪،‬‬
‫ﺍﮔﺭ ﺒﻪ ﮔﻨﺎﻩ ﺸﺎﻥ ﺘﺎ ﭙﺎﻴﺎﻥ ﻤﻬﻠﺕ ﺍﺩﺍﻤﻪ ﺩﺍﺩﻨﺩ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺩﺭ ﻤﻭﻋﺩ ﺜﺎﺒﺘﺵ ﺁﻨﺎﻨﺭﺍ ﻓﺭﺍﻤىﮕﻴﺭﺩ ﻭ ﺍﮔﺭ ﺍﺯ ﮔﻨﺎﻩ ﺍﻤﺘﻨﺎﻉ‬
‫ﻭﺭﺯﻴﺩﻨﺩ ﻭ ﻗﺒل ﺍﺯ ﻓﺭﺍﺭﺴﻴﺩﻥ ﭙﺎﻴﺎﻥ ﻤﻬﻠﺕ ﺘﻭﺒﻪ ﻜﺭﺩﻨﺩ ﻭ ﺒﺭﮔﺸﺘﻨﺩ‪ ،‬ﻋﺫﺍﺏ ﺒﻪ ﺘﺄﺨﻴﺭ ﻤىﺎﻓﺘﺩ‪.‬‬
‫ﺍﻴﻥ ﺁﻴﻪ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﻜﻪ ﺘﺄﺨﻴﺭ ﺩﺭ ﻋﺫﺍﺏ ﺭﺍ ﻨﺒﺎﻴﺩ ﺒﻪ ﻤﻌﻨﺎﻯ ﺘﻐﻴﻴﺭ ﺩﺭ ﺍﺠل ﮔﺭﻓﺕ‪ ،‬ﺍﺠل ﻤﻁﻠﻕ ﺍﺴﺕ ﻭ‬
‫ﺘﻐﻴﻴﺭﻨﺎﭙﺫﻴﺭ‪ ،‬ﻨﻤىﺩﺍﻨﻴﻡ ﭽﻪ ﺁﻓﺘﻰ ﺒﺎﻋﺙ ﻤىﺸﻭﺩ ﻜﻪ ﻋﺩﻩ ﺍﻯ ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﻭ ﻭﺍﻀﺢ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﻔﻊ ﺁﺭﺍﺀ ﻀﻌﻴﻑ ﻭ‬
‫ﺒﻰ ﺒﻨﻴﺎﺩ ﺨﻭﺩ ﺘﺄﻭﻴل ﻭ ﺘﻭﺠﻴﻪ ﻤىﻜﻨﻨﺩ‪ ،‬ﺘﻘﺎﻀﺎﻯ ﺍﻴﻤﺎﻥ ﺒﻪ ﻗﺭﺁﻥ ﻭ ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺍﻴﻨﻜﻪ ﻗﺭﺁﻥ ﻜﻼﻡ ﺨﺩﺍﻯ ﻋﻠﻴﻡ ﻭ ﺤﻜﻴﻡ‬
‫ﺍﺴﺕ ﺍﻴﺠﺎﺏ ﻤىﻜﻨﺩ ﻜﻪ ﺁﺩﻤﻰ ﺩﺭ ﺒﺭﺍﺒﺭ ﻗﻀﺎﻭﺕ ﻫﺎﻯ ﻗﺭﺁﻥ ﺩﺴﺕ ﻫﺎ ﺭﺍ ﺒﺎﻻ ﺒﺒﺭﺩ‪ ،‬ﻨﻅﺭﺍﺕ ﺨﻭﺩ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭﺩ‪،‬‬
‫ﺁﺭﺍﺀ ﺨﻭﺩ ﺭﺍ ﺩﺭ ﭙﺎﻯ ﺁﻴﺎﺕ ﻗﺭﺁﻥ ﺫﺒﺢ ﻜﻨﺩ‪ ،‬ﺩﺭﺴﺕ ﻨﻴﺴﺕ ﻜﻪ ﻗﺭﺁﻥ ﺍﺠل ﺭﺍ ﻤﻁﻠﻕ ﻤىﺨﻭﺍﻨﺩ ﻭ ﻤﺎ ﺁﻨﺭﺍ ﻤﻌﻠﻕ‬
‫ﺒﺨﻭﺍﻨﻴﻡ!!‬
‫ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺍﺠل ﻤﻌﻠﻕ ﺒﻪ ﺍﻴﻥ ﻤﻌﻨﺎﺴﺕ ﻜﻪ ﮔﻭﻴﺎ ﻋﻠﻡ ﺨﺩﺍ ﻤﻌﻠﻕ ﺍﺴﺕ!! ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻋﻠﻡ ﺨﺩﺍ ﻜﻡ ﻭ ﻜﺎﺴﺘﻰ ﻨﺩﺍﺭﺩ ﻭ‬
‫ﻤﺭﺒﻭﻁ ﻭ ﻤﻨﻭﻁ ﺒﻪ ﻋﻭﺍﻤل ﺒﻴﺭﻭﻨﻰ ﻨﻴﺴﺕ‪ ،‬ﺤﺎﻀﺭ ﻭ ﻏﺎﻴﺏ ﺒﺭﺍﻯ ﻭﻯ ﻴﻜﺴﺎﻥ ﺍﺴﺕ‪ ،‬ﻤىﺩﺍﻨﺩ ﻜﻪ ﺍﺴﺒﺎﺏ ﻭ ﻤﻘﺩﻤﺎﺕ‬
‫ﻴﻙ ﺤﺎﺩﺜﻪ ﻓﺭﺍﻫﻡ ﻤىﺸﻭﺩ ﻴﺎ ﻨﻪ‪ ،‬ﻋﺫﺍﺒﻰ ﺭﺍ ﻜﻪ ﺁﻨﺭﺍ ﻤﻨﻭﻁ ﺒﻪ ﻋﻭﺍﻤل ﺨﺎﺼﻰ ﺴﺎﺨﺘﻪ‪ ،‬ﺸﺭﺍﻴﻁ ﻓﺭﻭﺩ ﺁﻤﺩﻨﺵ ﻓﺭﺍﻫﻡ‬
‫ﻤىﺸﻭﺩ ﻴﺎﺨﻴﺭ! ﺍﺠﻠﻰ ﺭﺍ ﻜﻪ ﺨﺩﺍﻯ ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﻭ ﺍﻝﺸﻬﺎﺩﻩ ﺘﻌﻴﻴﻥ ﻜﺭﺩﻩ ﻫﺭﮔﺯ ﺘﻐﻴﻴﺭ ﻨﻤىﻜﻨﺩ ﻭ ﺘﺄﺨﻴﺭﻯ ﺩﺭ ﺁﻥ ﭙﺩﻴﺩ‬
‫ﻨﻤىﺂﻴﺩ‪ ،‬ﻤﻭﺍﻋﻴﺩ ﻜﺴﻰ ﺘﻐﻴﻴﺭ ﻤىﻜﻨﺩ ﻜﻪ ﻋﻠﻤﺵ ﻤﺤﺩﻭﺩ ﺒﺎﺸﺩ ﻭ ﺍﺤﺎﻁﻪ ﻜﺎﻤل ﺒﺭ ﻗﻀﺎﻴﺎ ﻭ ﺍﺴﺒﺎﺏ ﻭﻋﻭﺍﻤل ﺁﻥ ﻨﺩﺍﺸﺘﻪ‬
‫ﺒﺎﺸﺩ‪.‬‬
‫‪5‬ـ ‪ :a‬وردرم! ‪ 8‬را ﺵ و روز‬ ‫ت َْ‪}ِ8‬‬

‫ب ِإ‪َ }G‬د‪ُ َْ+‬‬
‫ َ َل َر ‪G‬‬
‫&اﺥا)م‪.‬‬ ‫‪َ 4‬وَ<َرًا *‬
‫َْ ً‬
‫&ََْ ‪=ِ َ$‬دْهُْ ُد‪-َ+‬ﺉِ} ِإ ‪َِ& 3.‬ارًا‬

‫‪6‬ـ ‪ n8‬د‪= +‬ود در ن =ى را = ‪=$‬‬ ‫*‬
‫و &ارى ‪.‬‬
‫‪7‬ـ و هه‪ N‬آ‪ H‬ا &اﺥا)م اى‪:‬ن‬ ‫َوِإ‪ }G‬آُ‪َ َ.‬د‪َ ِْ~َ*ِ ُْ<َُْ+‬‬
‫‪8‬زى‪ ،‬ا‪*:n‬ن ﺵا در ﺵ< &و د) و‬ ‫َ<ُْ َ‪َُ1‬اْ َأ]َِ‪}ِ& ُْ<َ1‬‬
‫در‬ ‫ذَاِ<ِْ وَاْ*َ~ْ‪َْ:‬اْ ﺙََِ<ُْ‬
‫‪C‬س هى ﺵن ‪<E‬ن ﺵ))‪ ،‬و )آ ﺵن(‬ ‫َوَأ]َ‪L‬واْ وَاْ*َ'ْ‪َُC‬واْ‬

‫‪97‬‬
‫&‪:‬د) و ﺥد=رگ ‪ NE‬د)‪ ،‬ﺥد=رگ‬ ‫اْ*ِ'ْ‪َC‬رًا*‬

‫‪.NCF+ NE‬‬
‫ﺙُ ‪ِ .‬إ‪َ }G‬د‪َ<ِ ُْ<َُْ+‬رًا *‬
‫‪8‬ـ ‪ )1‬ا‪:$‬ا &اﺥا)م ])اى ‪)E‬ى‪.‬‬
‫ت‬
‫‪َ ُْ<َ a‬وَأْ َرْ ُ‬
‫ﺙُ ‪ِ .‬إ‪َ }G‬أ‪ُ ْEَْ+‬‬
‫‪9‬ـ ‪ w‬د‪ +‬را اى ﺵن ‪ NE+‬ﺥ* و‬ ‫َ<ُْ ِإَْارًا *‬
‫‪<E‬ن آدم ﺵ‪<E H*$‬ن آد‪.N‬‬
‫‪ a‬اْ*َ~ُِْواْ َر‪ِ ُْ'.‬إ‪Hُ .‬‬
‫&َ[ُْ ُ‬
‫‪10‬ـ *‪ :‬از وردرن ‪8‬زش ‪I‬اه) آ‪H‬‬ ‫ن ‪.َ5‬رًا *‬ ‫آَ َ‬
‫ى‪n‬ن او‪ a‬ﺥ‪8 N‬ز) اى‪.‬‬
‫‪ 6ِ ُِْ$‬ا‪َ -َ.‬ء ‪َ ْ)G8 ُْ'ََْ+‬رارًا‬
‫‪11‬ـ *) ن را ‪ N‬در‪ N‬ر) اى ‪.‬‬ ‫*‬
‫‬
‫َو‪)ِ ُْ$‬دْآُْ ِ‪َْ8َA‬ا ٍل َوَ‪َ ِE‬‬
‫‪12‬ـ و ﺵ را ا‪8‬ال و &ز)ان ا‪)8‬اد ده) و‬ ‫ت َو‪6َ1ْFَ$‬‬ ‫َو‪ٍ .Eَ ُْ'. 6َ1ْFَ$‬‬
‫غ ه‪ N$‬اى ن ر رد و )رى( زد اى‬ ‫‪َ ُْ'.‬أْ<َرًا *‬
‫ن <ه‪.N$‬‬
‫‪13‬ـ ا رزو‪=+ )E8‬ت و و رى *) آ‪H‬‬ ‫ن ِ‪َ Hِ .‬و َرًا‬
‫‪َ َُْ 3َ ُْ'َ .8‬‬
‫)ا ً( از ن ﺥ)ا‪.a‬‬ ‫*‬
‫‪14‬ـ در '‪ )$& H‬ا‪ a‬ﺵ را ن‬
‫‪h‬رى‪.‬‬ ‫َو َ)ْ ﺥََ[َ'ُْ َأ‪َْh‬ارًا *‬
‫‪5‬ـ‪ :9‬ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﻪ ﺸﻜﺎﻴﺎﺕ ﻨﻭﺡ)ﻉ( ﺍﺯ ﻗﻭﻡ ﻋﺎﺼﻰ ﻭ ﻝﺠﻭﺠﺵ ﺭﺍ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﺒﻪ ﭽﻨﺩ ﻨﻜﺘﻪ ﻤﻬﻡ ﺍﺸﺎﺭﻩ‬
‫ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺨﻭﺩ ﺸﻜﺎﻴﺕ ﻤىﺒﺭﺩ ﻭ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﻗﻭﻤﻡ ﺭﺍ ﺸﺏ ﻭ ﺭﻭﺯ ﻤﺴﻠﺴل ﻓﺭﺍﺨﻭﺍﻨﺩﻡ‪ ،‬ﻭﻝﻰ ﺩﻋﻭﺕ‬
‫ﻤﺴﺘﻤﺭ ﻤﻥ ﭽﻴﺯﻯ ﺠﺯ ﮔﺭﻴﺯ ﻭ ﻓﺭﺍﺭ ﺍﺯ ﺤﻕ ﺩﺭ ﺁﻨﺎﻥ ﻨﻴﻔﺯﻭﺩ‪.‬‬
‫ﺏ‪ :‬ﻤﻥ ﺁﻨﺎﻨﺭﺍ ﻓﺭﺍﺨﻭﺍﻨﺩﻡ ﺘﺎ ﺍﺯ ﻓﺴﺎﺩ ﻭ ﮔﻨﺎﻩ ﺩﺴﺕ ﺒﺭﺩﺍﺭﻨﺩ‪ ،‬ﺒﺴﻭﻯ ﺘﻭ ﺒﺭﮔﺭﺩﻨﺩ ﻭ ﻁﻠﺏ ﺁﻤﺭﺯﺵ ﻜﻨﻨﺩ‪ ،‬ﻭﻝﻰ‬
‫ﺁﻨﺎﻥ ﺁﻤﺎﺩﻩ ﺸﻨﻴﺩﻥ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎ ﻨﺒﻭﺩﻨﺩ ﻭ ﺍﻋﺘﻨﺎﻴﻰ ﺒﻪ ﺁﻥ ﻨﺩﺍﺸﺘﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺯﻤﺎﻨﻰ ﺒﺎ ﺼﺩﺍﻯ ﺒﻠﻨﺩ ﻭ ﺩﺭ ﺍﺠﺘﻤﺎﻋﺎﺕ ﻭ ﺒﻁﻭﺭ ﻋﻠﻨﻰ ﺒﻪ ﺩﻋﻭﺕ ﺁﻨﺎﻥ ﺭﻓﺘﻡ ﻭ ﺯﻤﺎﻨﻰ ﺒﻁﻭﺭ ﺴﺭﻯ ﻭ‬
‫ﺨﺼﻭﺼﻰ ﻭ ﺍﻨﻔﺭﺍﺩﻯ ﺒﺴﻭﻯ ﺨﺩﺍ ﺩﻋﻭﺕ ﻜﺭﺩﻡ‪ ،‬ﻫﻴﭻ ﻴﻜﻰ ﺘﺄﺜﻴﺭﻯ ﺒﺭﺁﻨﺎﻥ ﻨﺩﺍﺸﺕ‪ .‬ﻫﻤﻪﺀ ﻭﺴﺎﻴل ﺭﺍ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻡ‪،‬‬
‫ﻫﻤﻪﺀ ﺸﻴﻭﻩ ﻫﺎ ﺭﺍ ﺁﺯﻤﻭﺩﻡ‪ ،‬ﻨﺘﻴﺠﻪ ﺘﻤﺎﻤﻰ ﺘﻼﺵ ﻫﺎﻴﻡ ﺍﻨﺯﺠﺎﺭ ﺒﻴﺸﺘﺭ ﺁﻨﺎﻥ ﺍﺯ ﻤﻥ ﻭ ﺩﻋﻭﺘﻡ ﺒﻭﺩ‪.‬‬
‫‪10‬ـ‪ :11‬ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻡ‪ :‬ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭﺘﺎﻥ ﺁﻤﺭﺯﺵ ﺒﺨﻭﺍﻫﻴﺩ ﻜﻪ ﺍﻭ ﺒﺨﺸﺎﻴﻨﺩﻩ ﺁﻤﺭﺯﮔﺎﺭ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﮔﻨﺎﻫﺎﻥ‬
‫ﺭﺍ ﻤىﺂﻤﺭﺯﺩ ﺒﻠﻜﻪ ﮔﻨﻬﮕﺎﺭﺍﻥ ﻨﺎﺩﻡ ﺍﺯ ﮔﻨﻪ ﻭ ﻁﻠﺒﮕﺎﺭ ﻤﻐﻔﺭﺕ ﺭﺍ ﺒﺎ ﻋﻨﺎﻴﺎﺕ ﺒﻰ ﭙﺎﻴﺎﻥ ﺨﻭﺩ ﻤىﻨﻭﺍﺯﺩ‪ ،‬ﺒﻪ ﺁﺴﻤﺎﻨﻴﻜﻪ‬
‫ﺩﺭﻫﺎﻯ ﺒﺭ ﻜﺎﺘﺵ ﺭﺍ ﺒﺭﻭﻯ ﺍﻨﺴﺎﻥ ﻫﺎﻯ ﻋﺎﺼﻰ ﻭ ﺴﺭﻜﺵ ﺒﺴﺘﻪ ﺍﺴﺕ ﻫﺩﺍﻴﺕ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭﻫﺎﻯ ﺒﺴﺘﻪ ﺍﺵ ﺭﺍ ﺒﺎﺯ‬
‫ﻜﻨﺩ‪ ،‬ﺒﺎﺭﺍﻨﻬﺎﻴﺵ ﺭﺍ ﺍﺯ ﺴﺭﮔﻴﺭﺩ‪ ،‬ﺍﻤﻭﺍل ﺸﺎﻨﺭﺍ ﻨﻪ ﺘﻨﻬﺎ ﻤىﺎﻓﺯﺍﻴﺩ ﺒﻠﻜﻪ ﺩﺭﺨﺩﻤﺕ ﺁﻨﺎﻥ ﻗﺭﺍﺭ ﻤىﺩﻫﺩ‪ ،‬ﺍﻤﺭﻭﺯ ﺁﻨﺎﻥ ﺩﺭ‬
‫ﺨﺩﻤﺕ ﺍﻤﻭﺍل ﺨﻭﺩ‪ ،‬ﺒﻨﺩﻩ ﺯﺭ ﻭ ﺜﺭﻭﺕ‪ ،‬ﺜﺭﻭﺘﻴﻜﻪ ﻤﺎﻴﻪ ﮔﻤﺭﺍﻫﻰ ﺁﻨﺎﻥ ﻭ ﻤﻭﺠﺏ ﻓﺴﺎﺩ ﻭ ﻓﺘﻨﻪ ﺩﺭ ﺍﺠﺘﻤﺎﻉ ﺸﺎﻥ ﮔﺭﺩﻴﺩﻩ‬
‫ﺍﺯ ﺍﻴﻥ ﺤﺎﻝﺕ ﺒﻴﺭﻭﻥ ﻤىﺂﻴﺩ‪ ،‬ﻤﻤﺩ ﺁﻨﺎﻥ ﻭ ﺨﺎﺩﻡ ﺁﻨﺎﻥ ﻤىﺸﻭﺩ‪ ،‬ﻓﺭﺯﻨﺩﺍﻥ ﺸﺎﻥ ﺭﺍ ﻨﻴﺯ ﻤﻤﺩ ﺁﻨﺎﻥ ﻤىﺴﺎﺯﺩ‪ ،‬ﺍﻤﺭﻭﺯ ﺭﺸﺘﻪ‬

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‫ﻫﺎ ﺍﺯ ﻫﻡ ﮔﺴﺴﺘﻪ‪ ،‬ﭙﺴﺭ ﺩﺭ ﭙﻰ ﺁﺯﺍﺭ ﭙﺩﺭ‪ ،‬ﻭ ﭙﺩﺭ ﺒﻴﺯﺍﺭ ﺍﺯ ﭙﺴﺭ‪ ،‬ﮔﻨﺎﻩ ﻋﺭﺼﻪ ﺯﻨﺩﮔﻰ ﺭﺍ ﺒﺭ ﺁﻨﺎﻥ ﺘﻨﮓ ﺴﺎﺨﺘﻪ‪ ،‬ﻨﺴل‬
‫ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺍﺴﺘﺌﺼﺎل ﻭ ﻨﺎﺒﻭﺩﻯ ﺘﻬﺩﻴﺩ ﻤىﻜﻨﺩ‪ ،‬ﺍﮔﺭ ﺍﺯ ﮔﻨﺎﻩ ﺩﺴﺕ ﺒﺭﺩﺍﺭﻨﺩ ﻭ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺭﮔﺭﺩﻨﺩ‪ ،‬ﺍﺯ ﺍﺴﺘﺌﺼﺎل ﻨﺠﺎﺕ‬
‫ﻤىﻴﺎﺒﻨﺩ‪ ،‬ﺒﻪ ﺯﻤﻴﻥ ﺩﺴﺘﻭﺭ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭﻫﺎﻯ ﺨﺯﺍﻨﻪ ﻫﺎﻯ ﺭﺯﻕ ﻭﺭﻭﺯﻯ ﺭﺍ ﺒﺭﻭﻯ ﺁﻨﺎﻥ ﺒﮕﺸﺎﻴﺩ‪ ،‬ﺩﺍﻨﻪ ﻭ ﻤﻴﻭﻩ ﺍﺯ ﺩل‬
‫ﺨﻭﺩ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺒﺭﻭﻴﺎﻨﺩ‪ ،‬ﺒﻪ ﻨﻬﺭﻫﺎ ﺍﺠﺎﺯﻩ ﺩﻫﺩ ﺍﺯ ﺭﻭﻯ ﺴﻴﻨﻪ ﺍﺵ ﺒﮕﺫﺭﺩ ﻭ ﺒﺎﻍ ﻫﺎ ﻭ ﻜﺸﺘﺯﺍﺭ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺁﺒﻴﺎﺭﻯ‬
‫ﻜﻨﺩ‪.‬‬
‫‪ :13‬ﺩﺭ ﺒﺎﺭﻩ ﺍﻴﻥ ﺁﻴﻪ ﭽﻨﺩ ﺘﻭﺠﻴﻪ ﻭ ﺘﺭﺠﻤﻪ ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻋﺩﻩ ﺍﻯ "ﻻﺘﺭﺠﻭﻥ" ﺭﺍ ﺒﻪ ﻤﻌﻨﺎﻯ "ﻻﺘﺨﺎﻓﻭﻥ" ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺁﻴﻪ ﺭﺍ ﺍﻴﻨﮕﻭﻨﻪ ﺘﺭﺠﻤﻪ ﻜﺭﺩﻩ ﺍﻨﺩ‪ :‬ﭽﺭﺍ ﺍﺯ ﺨﺩﺍ‬
‫ﻨﻤىﺘﺭﺴﻴﺩ؟‬
‫ﺏ‪ :‬ﺒﺭﺨﻰ ﺩﻴﮕﺭ "ﺘﺭﺠﻭﻥ" ﺭﺍ ﺒﻪ ﻤﻔﻬﻭﻡ "ﺘﻌﺘﻘﺩﻭﻥ" ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻜﻪ ﺍﺯ ﻨﻅﺭ ﺁﻨﺎﻥ ﺁﻴﻪ ﻤﺫﻜﻭﺭ ﺍﻴﻥ ﻤﻔﻬﻭﻡ ﺭﺍ ﺍﻓﺎﺩﻩ‬
‫ﻤىﻜﻨﺩ‪ :‬ﭽﺭﺍ ﺒﻪ ﻋﻅﻤﺕ ﺨﺩﺍ ﺒﺎﻭﺭ ﻨﺩﺍﺭﻴﺩ؟‬
‫ﺝ‪ :‬ﻋﺩﻩ ﺩﻴﮕﺭﻯ "ﷲ" ﺭﺍ "ﻤﻥ ﺍﷲ" ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺁﻴﻪ ﺭﺍ ﭽﻨﻴﻥ ﺘﺭﺠﻤﻪ ﻜﺭﺩﻩ ﺍﻨﺩ‪ :‬ﭽﺭﺍ ﺍﺯﺨﺩﺍ ﺍﻤﻴﺩ ﺒﺯﺭﮔﻰ ﻭ‬
‫ﻋﺯﺕ ﻨﺩﺍﺭﻴﺩ؟ ﺩﺭ ﺍﻴﻥ ﺘﺭﺠﻤﻪ ﻫﺎ ﭽﻨﺩ ﺍﺸﻜﺎل ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪:‬‬
‫ﻴﻙ‪" :‬ﺭﺠﺎﺀ" ﻭ "ﺨﻭﻑ" ﺩﻭ ﻤﻔﻬﻭﻡ ﻤﺘﻀﺎﺩ ﺒﺎﻫﻡ ﺍﻨﺩ ﻭ ﺒﺎﻫﻴﭻ ﺘﻭﺠﻴﻬﻰ ﻨﻤىﺘﻭﺍﻥ "ﺭﺠﺎﺀ" ﺭﺍ ﺒﻪ ﻤﻔﻬﻭﻡ "ﺨﻭﻑ"‬
‫ﺁﻭﺭﺩ‪ ،‬ﺩﺭﺴﺕ ﻨﻴﺴﺕ ﻜﻪ "ﻻﺘﺭﺠﻭﻥ" ﺭﺍ ﺒﻪ ﻤﻌﻨﻰ "ﻻﺘﺨﺎﻓﻭﻥ" ﺒﮕﻴﺭﻴﻡ‪.‬‬
‫ﺩﻭ‪" :‬ﺭﺠﺎﺀ" ﺭﺍ ﻨﻤىﺘﻭﺍﻥ ﺒﻪ ﻤﻌﻨﻰ ﺍﻋﺘﻘﺎﺩ ﻭ ﺒﺎﻭﺭ ﮔﺭﻓﺕ‪ ،‬ﺼﻠﻪ ﺍﻯ ﺭﺍ ﻜﻪ ﻝﻔﻅ "ﺘﻌﺘﻘﺩﻭﻥ" ﻭ "ﺘﺅﻤﻨﻭﻥ" ﺍﻴﺠﺎﺏ‬
‫ﻤىﻜﻨﺩ‪ ،‬ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪ .‬ﻤﻴﺎﻥ ﺘﺭﻜﻴﺏ "ﻻﺘﺭﺠﻭﻥ ﷲ ﻭﻗﺎﺭﹰﺍ " ﻭ ﺘﺭﻜﻴﺏ "ﺘﺅﻤﻨﻭﻥ ﺒﻭﻗﺎﺭﺍﷲ" ﻭ ﻴﺎ "ﺘﻌﺘﻘﺩﻭﻥ‬
‫ﺒﻭﻗﺎﺭ ﺍﷲ" ﺘﻔﺎﻭﺕ ﺯﻴﺎﺩﻯ ﻭﺠﻭﺩ ﺩﺍﺭﺩ!!‬
‫ﺴﻪ‪ :‬ﻫﻤﭽﻨﺎﻥ ﺘﺭﻜﻴﺏ ﺁﻴﻪ ﺒﺸﻜل "ﻻﺘﺭﺠﻭﻥ ﻤﻥ ﺍﷲ ﻭﻗﺎﺭﹰﺍ" ﻨﻴﺴﺕ ﻨﺒﺎﻴﺩ ﺍﻴﻥ ﺘﺭﺠﻤﻪ ﺭﺍ ﺒﺭﺍﻯ ﺁﻴﻪ ﺒﻜﺎﺭﮔﺭﻓﺕ‪.‬‬
‫ﺒﺎﻜﻤﻰ ﺩﻗﺕ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ "ﻭﻗﺎﺭﹰﺍ" ﻤﻔﻌﻭل "ﻻﺘﺭﺠﻭﻥ" ﺍﺴﺕ‪ ،‬ﺘﺭﻜﻴﺏ ﺁﻴﻪ ﺩﺭ ﻭﺍﻗﻊ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﻤﺎﻝﻜﻡ ﻻﺘﺭﺠﻭﻥ‬
‫ﻭﻗﺎﺭﹰﺍ ﷲ" ﻭ "ﻭﻗﺎﺭﹰﺍ" ﺒﺭﺍﻯ ﺁﻥ ﺒﻪ ﺍﺨﻴﺭ ﺁﻴﻪ ﺒﺭﺩﻩ ﺸﺩﻩ ﻜﻪ ﻓﻭﺍﺼل ﺁﻴﺎﺕ ﻴﻜﺴﺎﻥ ﺸﻭﺩ‪ ،‬ﭽﻭﻥ ﺁﻴﻪ ﻗﺒﻠﻰ ﺒﻪ " ﺍﻨﻬﺎﺭﹰﺍ" ﻭ ﺁﻴﻪ‬
‫ﺒﻌﺩﻯ ﺒﻪ "ﺍﻁﻭﺭﹰﺍ" ﭙﺎﻴﺎﻥ ﻴﺎﻓﺘﻪ‪ ،‬ﺤﺎل ﺍﮔﺭ ﺒﺨﻭﺍﻫﻴﻡ ﻜﻪ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺭﺍ ﺒﺎﻜﻤﺎل ﺩﻗﺕ ﻭ ﺍﺤﺘﻴﺎﻁ ﺘﺭﺠﻤﻪ ﻜﻨﻴﻡ ﻭ ﻜﻡ ﻭ ﻜﺎﺴﺘﻰ‬
‫ﺩﺭ ﺁﻥ ﺒﻌﻤل ﻨﻴﺎﻭﺭﻴﻡ ﻭ ﺍﻝﻔﺎﻅ ﺭﺍ ﺒﻪ ﻤﻌﻨﻰ ﺍﺼﻠﻰ ﺁﻥ ﺒﮕﻴﺭﻴﻡ‪ ،‬ﺘﺭﺠﻤﻪ ﺁﻴﻪ ﭽﻨﻴﻥ ﻤىﺸﻭﺩ‪:‬‬
‫ﺸﻤﺎ ﺭﺍ ﭽﻪ ﺸﺩﻩ ﻜﻪ ﺍﻤﻴﺩﻭﺍﺭ ﻭﻗﺎﺭﻯ ﻨﻴﺴﺘﻴﺩ ﻜﻪ ﺍﺯ ﺁﻥ ﺨﺩﺍﺴﺕ‪ ،‬ﻴﻌﻨﻰ ﭽﺭﺍ ﺒﺎ ﺍﻤﻴﺩﻭﺍﺭﻯ ﺩﺭ ﭙﻰ ﻋﺯﺕ ﻭ ﻭﻗﺎﺭﻯ‬
‫ﻨﻤىﺭﻭﻴﺩ ﻜﻪ ﺩﺭ ﺍﺼل ﺒﻪ ﺨﺩﺍ ﺒﺭﻤىﮕﺭﺩﺩ‪ ،‬ﻓﻘﻁ ﻨﺯﺩ ﺨﺩﺍ ﻤىﺘﻭﺍﻥ ﺁﻨﺭﺍ ﻴﺎﻓﺕ‪ ،‬ﻤﺎﻝﻙ ﺍﺼﻠﻰ ﺁﻥ ﺨﺩﺍﺴﺕ‪ ،‬ﺁﻨﺭﺍ ﺩﺭﺠﺎﻯ‬
‫ﺩﻴﮕﺭﻯ ﻭ ﻨﺯﺩ ﻜﺱ ﺩﻴﮕﺭﻯ ﻨﻤىﺘﻭﺍﻥ ﻴﺎﻓﺕ‪ .‬ﺒﺭﺍﻯ ﺍﻴﻥ ﺁﻴﻪ ﺘﻔﺴﻴﺭﻯ ﺩﺭ ﺨﻭﺩ ﻗﺭﺁﻥ ﺩﺍﺭﻴﻡ‪ ،‬ﺁﻨﺠﺎ ﻜﻪ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻥ ‪‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻝﹾ ِﻌ ‪‬ﺯ ﹶﺓ ﹶﻓِﻠﱠﻠ ِﻪ‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫‪: 10‬ﻓﺎﻁﺭ * ﺍﻝﹾ ِﻌ ‪‬ﺯ ﹸﺓ ‪‬‬
‫‪.‬ﺨﺩﺍﺴﺕ ﻫﺭﻜﻰ ﺭﺴﻴﺩﻥ ﺒﻪ ﻋﺯﺕ ﺭﺍ ﺨﻭﺍﻫﺎﻥ ﺍﺴﺕ‪ ،‬ﺒﺩﺍﻨﺩ ﻜﻪ ﻋﺯﺕ ﻫﻤﻪ ﺍﺯ ﺁﻥ‬
‫ﺸﻤﺎ ﺒﺭﺍﻯ ﺭﺴﻴﺩﻥ ﺒﻪ ﻋﺯﺕ‪ ،‬ﺭﺍﻩ ﻫﺎﻴﻰ ﺭﺍ ﺍﻨﺘﺨﺎﺏ ﻜﺭﺩﻩ ﺍﻴﺩ ﻜﻪ ﻫﺭﮔﺯ ﺒﻪ ﻋﺯﺕ ﺘﺎﻥ ﻤﻨﺘﻬﻰ ﻨﻤىﺸﻭﺩ‪ ،‬ﺁﻨﭽﻪ‬
‫ﺸﻤﺎ ﺭﺍ ﺍﺯ ﺨﺩﺍ ﺩﻭﺭ ﻜﻨﺩ ﺍﺯ ﻋﺯﺕ ﻭ ﺴﺭ ﺍﻓﺭﺍﺯﻯ ﻨﻴﺯ ﻤﺤﺭﻭﻡ ﻤىﺴﺎﺯﺩ‪ ،‬ﺒﺎ ﺭﻓﺘﻥ ﺒﺴﻭﻯ ﺨﺩﺍ ﻭ ﺭﺠﻭﻉ ﺒﺴﻭﻯ ﺍﻭ ﺩﺭ‬
‫ﻭﺍﻗﻊ ﺒﺴﻭﻯ ﻋﺯﺕ ﻭ ﺴﺭﺒﻠﻨﺩﻯ ﻤىﺭﻭﻴﺩ‪ .‬ﻴﻌﻨﻰ ﺒﺎ ﻁﻠﺏ ﺁﻤﺭﺯﺵ ﺍﺯ ﺨﺩﺍ ﻭ ﺭﺠﻭﻉ ﺒﺴﻭﻯ ﺍﻭ ﻨﻪ ﺘﻨﻬﺎ ﺩﺭﻫﺎﻯ ﺒﺭﻜﺎﺕ‬

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‫ﺁﺴﻤﺎﻥ ﻭ ﺯﻤﻴﻥ ﺒﺭﻭﻯ ﺘﺎﻥ ﮔﺸﻭﺩﻩ ﻤىﺸﻭﺩ ﻭ ﺨﺩﺍﻭﻨﺩ ﻜﺭﻴﻡ ﺍﻤﻭﺍل ﻭ ﺍﻭﻻﺩ ﺘﺎﻥ ﺭﺍ ﻤىﺎﻓﺯﺍﻴﺩ ﻭ ﻫﻤﻪ ﺭﺍ ﻤﻤﺩ ﺸﻤﺎ‬
‫ﻤىﺴﺎﺯﺩ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﻋﺯﺕ ﻭ ﺴﺭ ﺍﻓﺭﺍﺯﻯ ﻤىﺭﺴﻴﺩ‪ .‬ﭽﺭﺍ ﺍﻤﻴﺩﻭﺍﺭﻯ ﺘﺎﻥ ﺒﻪ ﻋﺯﺕ ﻭ ﻭﻗﺎﺭﻯ ﻜﻪ ﻤﺎﻝﻙ ﺍﺼﻠﻰ ﺍﺵ‬
‫ﺨﺩﺍﺴﺕ‪ ،‬ﻭ ﻓﻴﺼﻠﻪ ﻨﻬﺎﺌﻰ ﺍﺵ ﺭﺍ ﺍﻭ ﺼﺎﺩﺭ ﻤىﻜﻨﺩ ﺍﻴﻥ ﮔﻭﻨﻪ ﺍﺯﻤﻴﺎﻥ ﺭﻓﺘﻪ؟ ﭽﺭﺍ ﺍﻤﻴﺩ ﺭﺴﻴﺩﻥ ﺒﻪ ﻋﺯﺕ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﻫﺎ‬
‫ﻭ ﺭﻭﺵ ﻫﺎﻯ ﻏﻴﺭﺨﺩﺍﻴﻰ ﺠﺴﺘﺠﻭ ﻤىﻜﻨﻴﺩ؟!‬
‫‪14‬ـ ﺁﻴﺎ ﺩﺭﺴﺕ ﺍﺴﺕ ﺍﺯ ﺨﺩﺍﻴﻰ ﻤﺄﻴﻭﺱ ﻭ ﻨﺎ ﺍﻤﻴﺩ ﺒﻭﺩ ﻜﻪ ﻫﻤﻭﺍﺭﻩ ﻋﻨﺎﻴﺘﺵ ﺸﺎﻤل ﺤﺎل ﺘﻭ ﺍﺴﺕ‪ ،‬ﺁﻓﺭﻴﻨﺸﺕ ﺭﺍ‬
‫ﺍﺯ ﻨﻁﻔﻪ ﺁﻏﺎﺯ ﻤىﻜﻨﺩ ﻭ ﺒﻁﻭﺭ ﻤﺴﻠﺴل ﺭﺸﺩ ﻤىﺩﻫﺩ ﻭ ﺒﻪ ﻜﻤﺎل ﻤىﺭﺴﺎﻨﺩ‪ ،‬ﺍﺯ ﻤﺩﺍﺭﺝ ﮔﻭﻨﺎﮔﻭﻥ ﺭﺸﺩ ﻭ ﻜﻤﺎل ﺒﺎﻻ‬
‫ﻤىﺒﺭﺩ‪ ،‬ﺍﺯ ﻜﻭﺩﻜﻰ ﻭ ﻁﻔﻭﻝﻴﺕ ﻭ ﺒﺎﺯﻯ ﻫﺎ ﻭ ﻤﺼﺭﻭﻓﻴﺕ ﻫﺎﻯ ﻜﻭﺩﻜﺎﻨﻪ ﻭ ﺒﻴﻬﻭﺩﻩ ﺍﺵ ﺸﻤﺎ ﺭﺍ ﺒﻪ ﻭﻗﺎﺭ ﻭ ﺒﺯﺭﮔﻰ‬
‫ﺠﻭﺍﻨﻰ ﻭ ﭙﻴﺭﻯ ﻤىﺭﺴﺎﻨﺩ ﻭ ﻤﺼﺭﻭﻓﻴﺕ ﻫﺎ ﻭ ﺘﻼﺵ ﻫﺎﻯ ﺘﺎﻨﺭﺍ ﻫﺩﻓﻤﻨﺩ ﻭ ﺍﺭﺯﺸﻤﻨﺩ ﻤىﺴﺎﺯﺩ ﻭ ﺍﺯ ﺒﻴﻬﻭﺩﮔﻰ ﻭ‬
‫ﻫﺭﺯﮔﻰ ﺩﻭﺭﺍﻥ ﻜﻭﺩﻜﻰ ﻤىﺭﻫﺎﻨﺩ؟! ﻜﻭﺩﻥ ﺍﺴﺕ ﻜﺴﻴﻜﻪ ﺒﻪ ﺠﺴﺘﺠﻭﻯ ﻋﺯﺕ ﻭ ﻭﻗﺎﺭ ﺒﻪ ﺩﺭﮔﺎﻫﻰ ﺠﺯ ﺨﺩﺍ ﺭﺠﻭﻉ‬
‫ﻤىﻜﻨﺩ ﻭ ﺩﺭﺏ ﺩﻴﮕﺭﻯ ﺭﺍ ﻤىﻜﻭﺒﺩ!!‬
‫‪15‬ـ ‪ n8‬ى‪ )EC‬آ‪ H‬ﺥ)او))ج( ‪[Ch‬ت‬ ‫ ا‪mَ ْCَ Hُ .‬‬

‫‪ v‬ﺥََ َ‬
‫َأَْ َ َوْاْ آَْ َ‬
‫ه*‪ Hn‬ن را ‪)$& Hn‬؟‬ ‫ت ‪* ً َCِh‬‬‫ََوَا ٍ‬
‫‪16‬ـ و ‪ 8‬را در < رى ﺥ‪ a‬و &*ب‬ ‫ ُرًا َوَ‪6َ َ1‬‬ ‫َوَ‪ 6َ َ1‬اْ[ََ َ &ِ<ِ ‪.‬‬
‫را ا‪.N5‬‬ ‫‪َِ w‬ا ً *‬ ‫ا‪َ ْ.:‬‬
‫‪17‬ـ و ﺥ)او) ﺵ را از ز‪ 8‬رو‪ )$‬ن‬ ‫ض َ‪* ً َC‬‬
‫ ا َ;رْ ِ‬ ‫وَا‪ Hُ .‬أَ‪َ G8 ُْ'َ*َC‬‬
‫ه‪.N‬‬
‫‪18‬ـ ‪ w‬ﺵ را ‪ H‬ن ‪8‬ى‪n‬دا) و‬ ‫ﺙُ ‪)ُ ِ1ُ$ .‬آُْ &ِ<َ َو‪ِ ُْ'ُِ ْIُ$‬إﺥَْا ً‬
‫ون ‪8‬ى‪-‬رد ون وردن د‪n$‬ى‪.‬‬ ‫*‬
‫‪19‬ـ و ﺥ)او) ز‪ 8‬را اى ن ﺥ‪a‬‬ ‫ض َِ‪* ً h‬‬ ‫وَا‪ ُ ُ'َ 6َ َ1َ Hُ .‬ا َ;رْ َ‬
‫&ش *د اى‪.‬‬
‫‪20‬ـ ﺗﺎ ﺑﺮﺍﻩ ﻫﺎﻯ ﻭﺳﻴﻊ ﺁﻥ ﺭﺍﻩ ﺭﻭﻳﺪ‪.‬‬ ‫ﻼ ِﻓﺠ‪‬ﺎﺟﹰﺎ *‬
‫ﺴ ﹸﻠﻜﹸﻮﹾﺍ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺳ‪‬ﺒ ﹰ‬
‫ﻟﱢ‪‬ﺘ ‪‬‬
‫‪15‬ـ‪ :16‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﺘﺎﻥ ﺁﺴﻤﺎﻥ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻨﻪ ﺭﺍ ﺴﻘﻑ ﺨﺎﻨﻪﺀ ﺘﺎﻥ ﺴﺎﺨﺕ‪ ،‬ﻤﻬﺘﺎﺏ ﺭﺍ‬
‫ﻗﻨﺩﻴل ﻨﻭﺭﺍﻨﻰ ﺍﻴﻥ ﺨﺎﻨﻪ ﻭ ﺁﻓﺘﺎﺏ ﺭﺍ ﭽﺭﺍﻍ ﺩﺭﺨﺸﺎﻥ ﺁﻥ؟ ﺍﻴﻥ ﻁﺒﻘﺎﺕ ﻫﻔﺘﮕﺎﻨﻪ ﺁﺴﻤﺎﻥ ﻜﻪ ﻴﻜﻰ ﺒﺎﻻ ﺘﺭ ﺍﺯ ﺩﻴﮕﺭﻯ‬
‫ﻗﺭﺍﺭ ﮔﺭﻓﺘﻪ ﻭ ﻤﻴﺎﻥ ﺸﺎﻥ ﻤﻁﺎﺒﻘﺕ ﻭ ﻫﻤﺂﻫﻨﮕﻰ ﻭ ﺘﻨﺴﻴﻕ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﺁﺏ‪ ،‬ﺍﻴﻥ ﻤﺎﻴﻪ ﺤﻴﺎﺕ ﻭ ﺯﻨﺩﮔﻰ ﺘﺎﻥ ﺍﺯﺁﻥ ﻫﺎ‬
‫ﻓﺭﻭ ﻤىﺭﻴﺯﺩ‪ ،‬ﻭ ﻫﻭﺍﻯ ﻀﺭﻭﺭﻯ ﺒﺭﺍﻯ ﺘﻨﻔﺱ ﺘﺎﻥ ﺩﺭ ﺁﻏﻭﺵ ﺁﻥ ﻤىﻭﺯﺩ‪ ،‬ﺒﻠﻜﻪ ﻨﻭﺭ ﻭ ﺤﺭﺍﺭﺕ ﻻﺯﻡ ﺒﺭﺍﻯ ﺘﻨﻭﻴﺭ ﻭ‬
‫ﮔﺭﻡ ﻜﺭﺩﻥ ﺯﻤﻴﻥ ﺴﺭﺩ ﻭ ﺘﺎﺭﻴﻙ ﺘﺎﻥ ﺍﺯ ﺁﻥ ﻤىﺘﺎﺒﺩ‪ .‬ﺒﺎ ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﺁﻴﻪ ﻤﺫﻜﻭﺭ ﺍﺩﺍﻤﻪ ﺁﻴﻪ ‪ 10‬ﻤىﺒﺎﺸﺩ‪ .‬ﻭﻝﻰ ﺘﻌﺒﻴﺭ‬
‫ﺩﻴﮕﺭﻯ ﻨﻴﺯ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻜﻪ ﺁﻴﻪ ﺭﺍ ﺒﻪ ﺁﻴﺎﺕ ﻤﺎﻗﺒل ﺨﻭﺩ ﺍﺭﺘﺒﺎﻁ ﻤﻰ ﺩﻫﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺸﺭﺡ‪:‬‬
‫ﻤﺩﺍﺭﺝ ﻁﺒﻴﻌﻰ ﺭﺍ ﻜﻪ ﺩﺭ ﺒﺎﻻﻯ ﺨﻭﺩ ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﺩ‪ ،‬ﺍﻴﻥ ﻁﺒﻘﺎﺕ ﻤﺨﺘﻠﻑ ﺁﺴﻤﺎﻥ‪ ،‬ﻴﻜﻰ ﻓﻭﻕ ﺩﻴﮕﺭﻯ‪ ،‬ﺫﺍﺘﻴﻜﻪ‬
‫ﻤﺩﺍﺭﺝ ﺭﺍ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺒﺎﻴﺩ ﺍﺭﺘﻘﺎﻯ ﻤﻌﻨﻭﻯ‪ ،‬ﺭﺴﻴﺩﻥ ﺒﻪ ﻤﺩﺍﺭﺝ ﺒﺎﻻﺘﺭ ﻋﺯﺕ ﻭ ﻭﻗﺎﺭ ﺭﺍ ﻨﻴﺯ ﻨﺯﺩ ﺍﻭ ﺠﺴﺘﺠﻭ ﻜﻨﻴﺩ‪.‬‬
‫ﺍﻴﻥ ﺁﻴﺎﺕ ﻴﻜﻰ ﺩﻴﮕﺭ ﺍﺯ ﺍﻋﺠﺎﺯ ﻋﻠﻤﻰ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﻤﺎﻴﺵ ﻤىﮕﺫﺍﺭﺩ ﻭ ﻋﻤﻕ ﻭ ﺩﻗﺕ ﺍﺭﺯﻴﺎﺒىﻬﺎﻯ ﻗﺭﺁﻥ ﺭﺍ‬
‫ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪ .‬ﻜﺎﺭﺒﺭﺩ ﻝﻔﻅ ﻨﻭﺭ ﺒﺭﺍﻯ ﻤﺎﻩ ﻭ ﭽﺭﺍﻍ ﺒﺭﺍﻯ ﺁﻓﺘﺎﺏ‪ ،‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺁﻓﺘﺎﺏ ﭽﻭﻥ ﭽﺭﺍﻍ ﺩﺭﺨﺸﺎﻥ ﺍﺯ‬

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‫ﺨﻭﺩ ﻨﻭﺭ ﺘﻭﻝﻴﺩ ﻤىﻜﻨﺩ ﻭ ﻤﺎﻩ ﺒﺎ ﻨﻭﺭ ﺩﻴﮕﺭﻯ ﻤﻨﻭﺭ ﻤىﺸﻭﺩ ﻭ ﭽﻭﻥ ﺁﺌﻴﻨﻪ ﺍﻯ ﻨﻭﺭ ﺭﺍ ﺍﻨﻌﻜﺎﺱ ﻤىﺩﻫﺩ ﻭ ﺍﻴﻥ‬
‫ﺤﻘﻴﻘﺘﻴﺴﺕ ﻜﻪ ﺍﻨﺴﺎﻥ ﭙﺱ ﺍﺯ ﻜﺎﻭﺵ ﻫﺎ ﻭ ﺘﺤﻘﻴﻘﺎﺕ ﺯﻴﺎﺩ ﻋﻠﻤﻰ ﺒﻪ ﺁﻥ ﭙﻰ ﺒﺭﺩ‪.‬‬
‫‪17‬ـ‪ :18‬ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻨﻜﺘﻪ ﺨﻴﻠﻰ ﻅﺭﻴﻑ ﻭ ﺍﺴﺎﺴﻰ ﺭﺍ ﺒﻁﻭﺭ ﻤﺴﺘﻘل ﻭ ﺩﺭ ﺍﺭﺘﺒﺎﻁ ﺒﺎ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺘﻭﻀﻴﺢ‬
‫ﻤىﺩﻫﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﭙﻴﺩﺍﻴﺵ ﺍﻨﺴﺎﻥ ﺩﺭ ﺭﻭﻯ ﺯﻤﻴﻥ ﻭ ﺍﺯ ﺩل ﺯﻤﻴﻥ ﺒﻭﺩﻩ‪.‬‬
‫ﺏ‪ :‬ﻨﻁﻔﻪ ﺍﻨﺴﺎﻥ ﺒﺭﺍﻯ ﺍﻭﻝﻴﻥ ﺒﺎﺭ ﭽﻭﻥ ﻨﺒﺎﺘﻰ ﺍﺯ ﺯﻤﻴﻥ ﺭﻭﺌﻴﺩﻩ ﻭ ﺒﺸﻜل ﺍﻨﺴﺎﻥ ﺩﺭﺁﻤﺩﻩ‪.‬‬
‫ﺝ‪ :‬ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﺍﺯ ﺯﻤﻴﻥ ﺒﺸﻜل ﻨﺒﺎﺕ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺍﻭ ﺭﺍ ﺒﺴﻭﻯ ﺯﻤﻴﻥ ﺒﺭﻤىﮕﺭﺩﺍﻨﺩ ﻭ ﺩﻭﺒﺎﺭﻩ ﺍﺯ ﺁﻥ‬
‫ﺒﻴﺭﻭﻥ ﻤىﺂﺭﺩ ‪.‬‬
‫ﺩ‪ :‬ﺍﻴﻥ ﺁﻴﻪ ﭽﮕﻭﻨﮕﻰ ﭙﻴﺩﺍﻴﺵ ﺍﻨﺴﺎﻥ ﺒﺭ ﺭﻭﻯ ﺯﻤﻴﻥ ﺭﺍ ﺒﺎ ﭽﻨﺎﻥ ﺼﺭﺍﺤﺕ ﻭ ﻭﻀﺎﺤﺘﻰ ﺒﻴﺎﻥ ﻤىﻜﻨﺩ ﻜﻪ ﻤﺠﺎل‬
‫ﻫﻴﭻ ﻨﻭﻉ ﺸﻙ ﻭ ﺸﺒﻬﻪ ﺍﻯ ﺭﺍ ﻨﻤىﮕﺫﺍﺭﺩ ﻭ ﺠﻠﻭ ﻫﺭ ﻨﻭﻉ ﺘﺄﻭﻴل ﻭ ﺘﻌﺒﻴﺭ ﺭﺍ ﻤىﺒﻨﺩﺩ‪ .‬ﻫﺭﻜﻰ ﺒﻪ ﻗﺭﺁﻥ ﺍﻴﻤﺎﻥ ﺩﺍﺭﺩ ﻭ‬
‫ﻤﻌﺘﻘﺩ ﺍﺴﺕ ﻜﻪ ﺤﺭﻑ ﺤﺭﻑ ﻗﺭﺁﻥ ﻭ ﻫﺭﻜﻠﻤﻪ ﺁﻥ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍﺴﺕ ﻭ ﻜﻤﺎل ﺩﻗﺕ ﺩﺭ ﺘﺭﻜﻴﺏ ﺍﻝﻔﺎﻅ ﺍﻴﻥ ﻜﺘﺎﺏ ﺍﻝﻬﻰ‬
‫ﺒﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﺒﺎﻴﺩ ﺒﻴﺎﻥ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭ ﺸﺭﺡ ﻭ ﺘﻭﻀﻴﺢ ﺤﻘﺎﻴﻕ ﻭ ﭙﺩﻴﺩﻩ ﻫﺎ ﺒﺩﻭﻥ ﻜﻡ ﻭ ﻜﺎﺴﺕ ﺒﭙﺫﻴﺭﺩ‪ ،‬ﺭﺃﻯ ﺨﻭﺩ ﻭ‬
‫ﺩﻴﮕﺭﻯ ﺭﺍ ﺒﺭ ﻗﺭﺁﻥ ﺘﺤﻤﻴل ﻨﻜﻨﺩ ﻭ ﺍﻝﻔﺎﻅ ﺩﻗﻴﻕ ﺁﻴﺎﺕ ﻗﺭﺁﻥ ﺭﺍ ﺒﻪ ﻨﻔﻊ ﺁﺭﺍﺀ ﻭ ﻨﻅﺭﺍﺕ ﺨﻭﺩ ﺘﺄﻭﻴل ﻭ ﺘﻌﺒﻴﺭ ﻨﻜﻨﺩ‪ ،‬ﺍﮔﺭ‬
‫ﺩﺭ ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﻭ ﺘﺄﻭﻴل ﻨﺎﭙﺫﻴﺭ ﺁﻥ ﻤىﺨﻭﺍﻨﺩ ﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﭽﻭﻥ ﻨﺒﺎﺘﻰ ﺍﺯ ﺯﻤﻴﻥ ﺭﻭﻴﺎﻨﻴﺩﻴﻡ‪ ،‬ﺒﺎﻴﺩ ﻫﺭ ﻨﻅﺭﻯ ﺭﺍ ﻜﻪ‬
‫ﺒﺎ ﺍﻴﻥ ﺒﻴﺎﻥ ﻭﺍﻀﺢ ﺘﺼﺎﺩﻡ ﻜﻨﺩ‪ ،‬ﺩﻭﺭ ﺒﺭﻴﺯﺩ‪ ،‬ﺁﻤﻨﺎ ﻭ ﺴﻠﻤﻨﺎ ﺒﮕﻭﻴﺩ‪ ،‬ﻭ ﺩﺭ ﺒﺎﺭﻩ ﭽﮕﻭﻨﮕﻰ ﺁﻓﺭﻴﻨﺵ ﺍﻨﺴﺎﻥ ﻨﻅﺭﺵ ﻫﻤﺎﻥ‬
‫ﺒﺎﺸﺩ ﻜﻪ ﻗﺭﺁﻥ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪ ،‬ﺩﺭ ﺒﺎﺭﻩ ﭽﮕﻭﻨﮕﻰ ﺁﻓﺭﻴﻨﺵ ﺍﻨﺴﺎﻥ ﺒﺤﺙ ﻤﻔﺼﻠﻰ ﺩﺭ ﺘﻔﺴﻴﺭ ﺴﻭﺭﻩ "ﺍﻝﻌﻠﻕ" ﺼﻭﺭﺕ‬
‫ﮔﺭﻓﺘﻪ ﻜﻪ ﺍﻤﻴﺩ ﺍﺴﺕ ﺒﻪ ﺁﻥ ﻤﺭﺍﺠﻌﻪ ﺸﻭﺩ‪.‬‬
‫ﻫـ‪ :‬ﺍﺯ ﺫﺍﺘﻴﻜﻪ ﭙﻴﺩﺍﻴﺵ ﻨﺨﺴﺘﻴﻥ ﺸﻤﺎ ﺍﺯ ﺴﻭﻯ ﺍﻭﺴﺕ‪ ،‬ﻓﻴﺼﻠﻪ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺘﺎﻥ ﺭﺍ ﺍﻭ ﺼﺎﺩﺭ ﻤىﻜﻨﺩ‪ ،‬ﻤﻌﺎﺩ‬
‫ﻭ ﺭﺠﻭﻉ ﺘﺎﻥ ﺒﺴﻭﻯ ﺍﻭﺴﺕ‪ ،‬ﺁﻤﺭﺯﺵ ﺒﺨﻭﺍﻫﻴﺩ‪ ،‬ﻗﺒل ﺍﺯ ﺁﻨﻜﻪ ﻨﺎﺨﻭﺍﺴﺘﻪ ﺒﺴﻭﻴﺵ ﺒﺭﮔﺭﺩﺍﻨﺩﻩ ﺸﻭﻴﺩ‪ ،‬ﺒﺎﻴﺩ ﺨﻭﺩ ﺭﺠﻭﻉ‬
‫ﻜﻨﻴﺩ‪ ،‬ﻁﻤﻊ ﺭﺴﻴﺩﻥ ﺒﻪ ﻋﺯﺕ ﻭ ﺴﺭﺍﻓﺭﺍﺯﻯ ﺭﺍ ﺍﺯ ﺍﻭ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﺩ‪.‬‬
‫‪19‬ـ‪ :20‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﺩﻭ ﺼﻔﺕ ﻤﻬﻡ ﺯﻤﻴﻥ ﺍﺸﺎﺭﻩ ﺸﺩﻩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺨﺩﺍﻭﻨﺩ ﺁﻨﺭﺍ ﺒﺭﺍﻯ ﺘﺎﻥ ﮔﺴﺘﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﺁﻨﺭﺍ ﭽﻭﻥ ﻓﺭﺵ ﺨﺎﻨﻪ ﺘﺎﻥ ﺒﺎﺭ ﺁﻭﺭﺩﻩ‪ ،‬ﺴﻴﻨﻪ ﺍﺵ ﺭﺍ ﺒﺭﺍﻯ ﺘﺎﻥ‬
‫ﮔﺴﺘﺭﺩﻩ ﺘﺎ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﻭ ﺁﺭﺍﻤﺵ ﺨﺎﻁﺭ ﺒﺭ ﺁﻥ ﺯﻨﺩﮔﻰ ﻜﻨﻴﺩ‪.‬‬
‫ﺏ‪ :‬ﺍﻤﻜﺎﻥ ﺭﺍﻩ ﺭﻓﺘﻥ ﺒﺭ ﺩﻭﺵ ﺁﻨﺭﺍ ﻓﺭﺍﻫﻡ ﻜﺭﺩﻩ‪ ،‬ﺭﺍﻫﻬﺎﻯ ﻓﺭﺍﺥ ﻭ ﻭﺴﻴﻌﻰ ﺩﺭ ﺁﻥ ﺍﻴﺠﺎﺩ ﻜﺭﺩﻩ‪ ،‬ﻨﻪ ﭽﻭﻥ‬
‫ﺒﺎﺘﻼﻕ ﻭ ﺭﻴﮕﺯﺍﺭ ﻭ ﺨﺎﻙ ﻨﺭﻡ ﺍﺴﺕ ﻜﻪ ﺭﺍﻩ ﺭﻓﺘﻥ ﺩﺭ ﺁﻥ ﻤﺤﺎل ﺒﺎﺸﺩ ﻭ ﻨﻪ ﻜﻭﻫﻬﺎﻯ ﺒﻠﻨﺩ ﻭ ﻏﻴﺭ ﻗﺎﺒل ﻋﺒﻭﺭ ﺴﺎﺤﻪ‬
‫ﺍﻯ ﺭﺍ ﺍﺯ ﺴﺎﺤﻪ ﺩﻴﮕﺭﺵ ﭽﻨﺎﻥ ﺠﺩﺍ ﻜﺭﺩﻩ ﻜﻪ ﻋﺒﻭﺭ ﺍﺯ ﺁﻥ ﻨﺎ ﻤﻤﻜﻥ ﻭ ﺭﻓﺘﻥ ﺍﺯ ﻴﻙ ﻤﻨﻁﻘﻪ ﺒﻪ ﻤﻨﻁﻘﻪ ﺩﻴﮕﺭﻯ‬
‫ﻤﺴﺘﺤﻴل‪ ،‬ﺩﺭﻜﻭﻫﻬﺎ ﺩﺭﻩ ﻫﺎ ﺍﻴﺠﺎﺩ ﻜﺭﺩﻩ ﻭ ﺩﺭ ﺼﺤﺭﺍﻫﺎ ﺭﺍﻩ ﻫﺎ‪ .‬ﭽﺭﺍ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﺒﺭﻨﻤىﮕﺭﺩﻴﺩ ﻭ ﺍﺯ ﺍﻭ‬
‫ﻁﻠﺏ ﺁﻤﺭﺯﺵ ﻨﻤىﻜﻨﻴﺩ ﻭ ﻁﻤﻊ ﺭﺴﻴﺩﻥ ﺒﻪ ﺴﺭﺒﻠﻨﺩﻯ ﻭ ﻋﺯﺕ ﺭﺍ ﺍﺯ ﺍﻭ ﻨﺩﺍﺭﻴﺩ ﻜﻪ ﺯﻤﻴﻥ ﺭﺍ ﻓﺭﺵ ﻭ ﺒﺴﺎﻁ ﺸﻤﺎ‬
‫ﺴﺎﺨﺕ ﺘﺎ ﺒﺎ ﺴﻜﻭﻥ ﻭ ﺍﻁﻤﻴﻨﺎﻥ ﺒﺭ ﺴﻴﻨﻪ ﺍﺵ ﺯﻨﺩﮔﻰ ﻜﻨﻴﺩ ﻭ ﺒﺭ ﺩﻭﺸﺵ ﺭﺍﻩ ﺭﻭﻴﺩ؟‬

‫‪101‬‬
‫‪21‬ـ ح ‪ :a‬وردرم! ا‪ <E$‬از ‪8‬‬ ‫ب ِإ‪}َِْtَ+ ُْ<.‬‬ ‫ َ َل ُحٌ ‪.‬ر ‪G‬‬
‫آ‪:‬ى'د) و ازآ‪ N‬وى د) آ‪H‬‬ ‫وَا‪ُ1َC.‬اْ ‪=ِ َ$ ْ. َ8‬دْ ُ ‪َ Hُ َُ8‬و َوَ ُ) ُ‬
‫‪8‬ل و و)ش =ى = ز‪$‬ن او را =ود‪.‬‬ ‫ِإ ‪ 3.‬ﺥََرًا *‬
‫‪22‬ـ و ‪ '8‬آد)‪= '8 ،‬ر‪.N‬‬

‫َو‪َُ'َ8‬واْ ‪ًْ'َ8‬ا آُ‪.C‬رًا *‬
‫‪23‬ـ و *‪C18 :)E‬دان ن را ‪Jn8‬ار‪ H ،)$‬از‬
‫"ودى" د‪ a‬دار‪ ،)$‬و ‪ H‬از "ا‪ "N+‬و‬ ‫ن‬
‫ن ِ<َ*َ'ُْ َو َ‪ُ Jَ َ 3‬ر ‪.‬‬
‫َو َُاْ َ‪ُ Jَ َ 3‬ر ‪.‬‬
‫‪ H‬از "‪~$‬ث" و "‪1$‬ق" و "ى"‪.‬‬ ‫ث‬
‫َو ّدًا َو َ‪َُ 3‬ا‪َ ً +‬و َ‪َ ُ~َ$ 3‬‬
‫ق َوًَْا *‬ ‫َو‪َ ُ1َ$‬‬
‫‪24‬ـ '‪ H‬رى را ا آد)‪ ،‬و ‪H‬‬
‫*‪n‬ان = اه‪ N‬را ‪=8‬اى‪.‬‬ ‫َو َ)ْ َأ|َ‪L‬اْ آَ‪ًِc‬ا َو َ‪ِ =ِ َ 3‬د‬
‫‪* 3ً 4‬‬ ‫ ِإ ‪َ َ| 3.‬‬ ‫ا‪َ ِِ.‬‬
‫‪25‬ـ ‪E E‬هن ﺵن ‪5‬ق ﺵ))‪ ،‬و ‪ H‬وارد‬
‫ﺵ)ن در ‪ s‬وادار ﺵ))‪ ،‬و ‪$‬ورى = ﺥ)ا‬ ‫‪ .G8‬ﺥَ‪ُ ِْ<َِ^ِK‬أ‪ُ ِ ْ5‬اْ &َ‪ُA‬دْﺥُِاْ‬
‫اى ﺥد‬ ‫ن ا‪Hِ .‬‬
‫َرًا &ََْ ‪ُ)ِFَ$‬واْ َ<ُْ ‪ G8‬دُو ِ‬
‫&*‪.)E‬‬ ‫أَ‪َt‬رًا *‬
‫‪ :21‬ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﻴﻜﻰ ﺍﺯ ﺸﻜﺎﻴﺕ ﻫﺎﻯ ﻤﻬﻡ ﻨﻭﺡ)ﻉ( ﺍﺯ ﻗﻭﻡ ﺠﻬل ﺯﺩﻩ ﻭ ﺸﺭﻙ ﺯﺩﻩ ﺍﺵ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪ .‬ﺸﻜﺎﻴﺘﻰ‬
‫ﻜﻪ ﺘﻤﺎﻤﻰ ﺩﻋﻭﺘﮕﺭﺍﻥ ﺩﺭﻫﻤﻪﺀ ﻤﻘﺎﻁﻊ ﺯﻤﺎﻥ ﺍﺯ ﻤﺨﺎﻁﺒﻴﻥ ﺠﺎﻫل ﻭ ﺒﻪ ﺍﺴﺘﻀﻌﺎﻑ ﺭﻓﺘﻪ‪ ،‬ﺩﺍﺸﺘﻪ ﺍﻨﺩ‪ .‬ﺸﻜﺎﻴﺕ ﺍﺯ ﺍﻴﻨﻜﻪ‬
‫ﻤﺨﺎﻁﺒﻴﻥ ﺸﺎﻥ ﺒﻪ ﺠﺎﻯ ﺁﻨﻜﻪ ﺩﻋﻭﺕ ﺩﻝﺴﻭﺯﺍﻨﻪ ﻭ ﺤﻜﻴﻤﺎﻨﻪ ﺁﻨﺎﻨﺭﺍ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﭙﺫﻴﺭﻨﺩ ﻭ ﺒﻪ ﺁﺯﺍﺩﻯ ﻭ ﺭﺴﺘﮕﺎﺭﻯ ﺒﺭﺴﻨﺩ‬
‫ﻭ ﺒﻪ ﻜﺴﺎﻨﻴﻜﻪ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺫﻝﺕ ﻭ ﺍﺴﺎﺭﺕ ﻜﺸﺎﻨﺩﻩ ﻭ ﻤﺎﻴﻪ ﻓﺴﺎﺩ ﻭ ﺘﺒﻬﻜﺎﺭﻯ ﺩﺭ ﺠﺎﻤﻌﻪ ﺸﺎﻥ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﺠﻭﺍﺏ ﺭﺩ ﺒﮕﻭﻴﻨﺩ‪،‬‬
‫ﺒﺭﻋﻜﺱ ﺒﻪ ﭙﻴﺎﻤﺒﺭﺍﻥ ﻭ ﺩﻋﻭﺘﮕﺭﺍﻥ ﺩﻝﺴﻭﺯ ﺨﻭﺩ ﺠﻭﺍﺏ ﺭﺩ ﮔﻔﺘﻪ ﺍﻨﺩ ﻭ ﺍﺯ ﭙﻴﺭﻭﻯ ﺁﻨﺎﻥ ﺍﺒﺎ ﻭﺭﺯﻴﺩﻩ ﺍﻨﺩ ﻭ ﺩﺭ ﭙﻰ‬
‫ﻼ ﻤﺸﺎﻫﺩﻩ ﻤىﻜﺭﺩﻨﺩ ﻜﻪ ﺯﺭ ﻭ‬
‫ﻜﺴﺎﻨﻰ ﺭﻓﺘﻪ ﺍﻨﺩ ﻜﻪ ﺯﺭ ﻭ ﺯﻭﺭ ﺩﺍﺸﺘﻨﺩ ﻭ ﺩﺍﺭﺍﻯ ﺜﺭﻭﺕ ﻭ ﻗﺩﺭﺕ ﺒﻭﺩﻨﺩ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﻋﻤ ﹰ‬
‫ﺯﻭﺭ ﺍﻴﻥ ﭙﻴﺸﻭﺍﻴﺎﻥ ﺜﺭﻭﺘﻤﻨﺩ ﻭ ﻗﺩﺭﺘﻤﻨﺩ ﻫﻤﻭﺍﺭﻩ ﺒﻪ ﺯﻴﺎﻥ ﺁﻨﺎﻥ ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﻤﺎﻴﻪ ﻓﺴﺎﺩ ﻭ ﺘﺒﻬﻜﺎﺭﻯ ﺩﺭ ﺠﺎﻤﻌﻪ ﺒﻭﺩﻩ‪،‬‬
‫ﺯﺭ ﻭ ﺯﻭﺭ ﺭﺍ ﻤﻌﻴﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﻨﺩﻩ ﺯﺭ ﻭ ﺒﺭﺩﻩ ﺯﻭﺭ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﻨﺩﮔﻰ ﺨﺩﺍ ﻭ ﺭﻫﻴﺩﻥ ﺍﺯ ﺒﻨﺩ ﻫﺭ ﺒﻨﺩﮔﻰ ﺩﻴﮕﺭ ﻭ‬
‫ﻨﺠﺎﺕ ﺍﺯ ﺍﺴﺎﺭﺕ ﻭ ﺒﺭﺩﮔﻰ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﻗﺎﺒل ﺩﺭﻙ ﻨﺒﻭﺩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﻨﺎﺠﻴﺎﻥ ﺨﻭﺩ ﺴﺭﻜﺸﻰ ﻭ ﻋﺼﻴﺎﻥ ﻭﺭﺯﻴﺩﻨﺩ ﻭ ﺩﺭ‬
‫ﭙﺎﻯ ﭙﻴﺸﻭﺍﻴﺎﻥ ﺯﻭﺭﮔﻭ ﻭ ﺯﺭ ﺍﻨﺩﻭﺯ ﺍﻓﺘﺎﺩﻨﺩ‪ .‬ﺩﺭ ﻜﻨﺎﺭ ﺩﺍﻋﻴﺎﻥ ﺍﻝﻰ ﺍﷲ ﺒﻪ ﺍﻴﻥ ﺨﺎﻁﺭ ﻨﻪ ﺍﻴﺴﺘﺎﺩﻩ ﺍﻨﺩ ﻭ ﺍﺯ ﻫﻤﺭﺍﻫﻰ ﺒﺎ‬
‫ﺁﻨﺎﻥ ﺨﻭﺩﺩﺍﺭﻯ ﻭﺭﺯﻴﺩﻩ ﺍﻨﺩ ﻜﻪ "ﺜﺭﻭﺘﻤﻨﺩ" ﻭ "ﻗﺩﺭﺘﻤﻨﺩ" ﻨﺒﻭﺩﻨﺩ‪ ،‬ﻭ ﺒﻪ ﻤﻘﺎﺒﻠﻪ "ﺯﺭ ﺍﻨﺩﻭﺯﺍﻥ " ﻭ "ﺯﻭﺭﮔﻭﻴﺎﻥ" ﻓﺭﺍﺨﻭﺍﻨﺩﻩ‬
‫ﺍﻨﺩ‪ .‬ﺩﺭ ﻜﺸﻤﻜﺵ ﻤﻴﺎﻥ ﺩﻭ ﻁﺭﻑ ﺩﺭﮔﻴﺭ‪ ،‬ﺒﺠﺎﻯ ﺠﺒﻬﻪ ﺩﻋﻭﺘﮕﺭﺍﻥ ﺒﺴﻭﻯ ﺨﺩﺍ‪ ،‬ﺯﺭ ﺍﻨﺩﻭﺯﺍﻥ ﺤﺎﻜﻡ ﺒﺭ ﺠﺎﻤﻌﻪ ﺭﺍ‬
‫ﺍﻨﺘﺨﺎﺏ ﻜﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫‪22‬ـ‪ :24‬ﺍﻴﻥ ﺁﻴﺎﺕ‪ ،‬ﭽﻨﺩ ﻨﻜﺘﻪ ﺨﻴﻠﻰ ﻤﻬﻤﻰ ﺭﺍ ﺒﺎﺯﮔﻭ ﻤىﻜﻨﺩ ﻜﻪ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺭﻫﺒﺭﺍﻥ ﻭ ﭙﻴﺸﻭﺍﻴﺎﻥ ﮔﻤﺭﺍﻩ ﺍﻴﻥ ﻗﻭﻡ ﻋﺎﺼﻰ‪ ،‬ﻜﻪ ﺒﺭ ﺠﺎﻤﻌﻪ ﺤﺎﻜﻡ ﺒﻭﺩﻨﺩ‪ ،‬ﺜﺭﻭﺕ ﺩﺍﺸﺘﻨﺩ ﻭ ﺍﺯ ﻨﻔﻭﺫ ﻭ‬
‫ﺭﺴﻭﺥ ﺍﺠﺘﻤﺎﻋﻰ ﺒﺭﺨﻭﺭﺩﺍﺭ ﺒﻭﺩﻨﺩ‪ ،‬ﺒﺭﺍﻯ ﺘﺤﻤﻴﻕ ﻫﺭﭽﻪ ﺒﻴﺸﺘﺭ ﻤﺭﺩﻡ ﻭ ﺍﺩﺍﻤﻪ ﺍﻴﻥ ﻭﻀﻊ ﻭ ﺠﻠﻭﮔﻴﺭﻯ ﺍﺯ ﺘﻐﻴﻴﺭ ﻭ‬

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‫ﺩﮔﺭﮔﻭﻨﻰ ﺩﺭ ﺁﻥ‪ ،‬ﺘﻭﻁﺌﻪ ﻫﺎ ﻭ ﺩﺴﺎﻴﺱ ﺨﻁﺭﻨﺎﻜﻰ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺘﺩﺍﺒﻴﺭ ﮔﻭﻨﺎﮔﻭﻨﻰ ﺴﻨﺠﻴﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﺯﺭﮔﺘﺭﻴﻥ ﻁﺭﺡ ﺸﻴﻁﺎﻨﻰ ﻭ ﺨﻁﺭﻨﺎﻜﺘﺭﻴﻥ ﻜﻴﺩ ﻭ ﻤﻜﺭ ﺁﻨﺎﻥ ﺩﺭ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﻨﻬﻀﺕ ﻫﺎﻯ ﺍﻝﻬﻰ ﺍﻴﻥ ﺒﻭﺩﻩ ﻜﻪ‬
‫ﺒﻪ ﻤﺒﺎﺭﺯﻩ ﺸﺎﻥ ﺼﺒﻐﻪ ﻤﺫﻫﺒﻰ ﺒﺨﺸﻴﺩﻩ ﺍﻨﺩ‪ ،‬ﺩﺭ ﭙﻭﺸﺵ ﺩﻓﺎﻉ ﺍﺯ ﻤﺫﻫﺏ ﺒﻪ ﻤﻘﺎﺒﻠﻪ ﻤﺫﻫﺏ ﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﻤﺫﻫﺏ ﺭﺍ ﭽﻭﻥ‬
‫ﺤﺭﺒﻪ ﺍﻯ ﺩﺭ ﺭﺍﻩ ﺩﻓﺎﻉ ﺍﺯ ﺍﻗﺘﺩﺍﺭ ﻨﺎﺠﺎﺌﺯ ﻭ ﺴﺘﻤﮕﺭﺍﻨﻪ ﺨﻭﺩ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﺠﺎﻯ ﺨﺩﺍ ﭙﺭﺴﺘﻰ‪ ،‬ﺸﺨﺹ ﭙﺭﺴﺘﻰ ﻭ‬
‫ﺒﺕ ﭙﺭﺴﺘﻰ ﺭﺍ ﺘﺒﻠﻴﻎ ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﺠﺎﻯ ﺘﻭﺤﻴﺩ ﻭ ﻴﻜﺘﺎ ﭙﺭﺴﺘﻰ‪ ،‬ﺸﺭﻙ ﻭ ﺩﻭﮔﺎﻨﻪ ﭙﺭﺴﺘﻰ ﺭﺍ ﻋﻨﻭﺍﻥ ﻜﺭﺩﻩ ﺍﻨﺩ‪،‬‬
‫ﺨﻁﺭﻨﺎﻜﺘﺭﻴﻥ ﺤﺭﺒﻪﺀ ﻤﺴﺘﻜﺒﺭﻴﻥ ﺩﺭ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻋﻭﺘﮕﺭﺍﻥ ﺘﻭﺤﻴﺩ‪ ،‬ﻭ ﺒﺭﺍﻯ ﺘﺤﻤﻴﻕ ﻫﺭﭽﻪ ﺒﻴﺸﺘﺭ "ﻤﺴﺘﻀﻌﻔﻴﻥ" ﺤﺭﺒﻪ‬
‫ﺩﻓﺎﻉ ﺍﺯ ﻤﺫﻫﺏ ﺍﺴﺕ‪.‬‬
‫ﺭﻫﺒﺭﺍﻥ ﻭ ﭙﻴﺸﻭﺍﻴﺎﻥ ﮔﻤﺭﺍﻩ ﻗﻭﻡ ﻨﻭﺡ)ﻉ( ﺒﻪ ﻤﺭﺩﻡ ﮔﻔﺘﻨﺩ‪ :‬ﺒﻪ ﻤﺫﻫﺏ ﺁﺒﺎﺌﻰ ﺘﺎﻥ ﻤﺤﻜﻡ ﺒﺎﻴﺴﺘﻴﺩ‪ ،‬ﺒﻪ ﻨﻭﺡ)ﻉ( ﻭ‬
‫ﺩﻋﻭﺕ ﺍﻭ ﺒﺴﻭﻯ ﺨﺩﺍﻯ ﻭﺍﺤﺩ ﻭ ﻤﺫﻫﺏ ﺠﺩﻴﺩ ﺍﻭ ﺠﻭﺍﺏ ﺭﺩ ﺒﮕﻭﺌﻴﺩ‪ ،‬ﺩﻴﻥ ﺘﺎﻨﺭﺍ ﺘﺭﻙ ﻨﻜﻨﻴﺩ‪ ،‬ﺍﺯ ﭙﺭﺴﺘﺵ ﻤﻌﺒﻭﺩﺍﻥ ﺘﺎﻥ‬
‫ﺩﺴﺕ ﺒﺭﻨﺩﺍﺭﻴﺩ‪ ،‬ﻫﺭ ﺒﺘﻰ ﻜﻪ ﺒﻨﺎﻡ "ﻭﺩ" ﻭ "ﺴﻭﺍﻉ" ﻭ "ﻨﺴﺭ" ﺩﺍﺭﻴﺩ ﻭ "ﻴﻐﻭﺙ" ﻭ "ﻴﻌﻭﻕ" ﺘﺎﻨﺭﺍ ﺘﺭﻙ ﻤﮕﻭﺌﻴﺩ‪ ،‬ﺍﻴﻨﻬﺎ ﻭﺴﻴﻠﻪ‬
‫ﺘﻘﺭﺏ ﺸﻤﺎ ﺒﺴﻭﻯ ﺨﺩﺍ ﺍﻨﺩ‪ ،‬ﺍﻴﻨﻬﺎ ﻤﺠﺴﻤﻪ ﻫﺎﻯ ﺸﺨﺼﻴﺕ ﻫﺎﻯ ﻤﻘﺭﺏ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ ﻭ ﻤﻴﺭﺍﺙ ﮔﺭﺍﻤﻰ ﺁﺒﺎﺀ ﻭ ﺍﺠﺩﺍﺩ‬
‫ﺍﻨﺩ!! ﺍﻴﻥ ﺒﺕ ﻫﺎ ﻜﻪ ﻤﺠﺴﻤﻪ ﻫﺎﻯ ﺸﺨﺼﻴﺕ ﻫﺎﻯ ﻤﻌﺭﻭﻑ ﻗﺒﺎﻴل ﮔﻭﻨﺎﮔﻭﻥ ﻗﻭﻡ ﻨﻭﺡ ﺒﻭﺩﻨﺩ‪ ،‬ﻨﺨﺴﺕ ﺒﺭﺍﻯ ﻴﺎﺩ ﺒﻭﺩ ﺍﺯ‬
‫ﺁﻨﺎﻥ ﺩﺭﺴﺕ ﺸﺩﻨﺩ‪ ،‬ﺒﺎ ﮔﺫﺸﺕ ﺯﻤﺎﻥ ﺒﻪ ﺒﺕ ﺘﺒﺩﻴل ﺸﺩﻨﺩ ﻭ ﺒﺠﺎﻯ ﻤﻌﺒﻭﺩﺍﻥ ﺸﺎﻥ ﻨﺸﺴﺘﻨﺩ‪ ،‬ﺒﻪ ﭙﺭﺴﺘﺵ ﺁﻨﺎﻥ ﭙﺭﺩﺍﺨﺘﻨﺩ ﻭ‬
‫ﺒﺭﺍﻯ ﺤل ﻤﺸﻜل ﻭ ﺭﻓﻊ ﻨﻴﺎﺯﻤﻨﺩﻯ ﺸﺎﻥ ﺒﻪ ﺁﺴﺘﺎﻥ ﺁﻨﺎﻥ ﺸﺘﺎﻓﺘﻨﺩ ﻭ ﺩﺭ ﭙﺎﻯ ﺁﻨﻬﺎ ﺍﻓﺘﺎﺩﻨﺩ‪ .‬ﺒﺕ ﭙﺭﺴﺘﻰ ﻜﻪ ﺭﻴﺸﻪ‬
‫ﺸﺨﺼﻴﺕ ﭙﺭﺴﺘﻰ ﺩﺍﺭﺩ‪ ،‬ﻫﻤﻭﺍﺭﻩ ﻤﻭﺭﺩ ﺤﻤﺎﻴﺕ ﺤﻜﻤﺭﻭﺍﻴﺎﻥ ﮔﻤﺭﺍﻩ‪ ،‬ﻗﻠﺩﺭ ﻭ ﻤﻁﻠﻕ ﺍﻝﻌﻨﺎﻥ ﺒﻭﺩﻩ‪ ،‬ﻤﻨﺎﻓﻊ ﺁﻨﺎﻥ ﺭﺍ ﺘﺄﻤﻴﻥ‬
‫ﻤىﻜﻨﺩ‪ ،‬ﻭ ﺠﺎﻤﻌﻪ ﺭﺍ ﺒﺭﺍﻯ ﭙﻴﺭﻭﻯ ﺍﺯ ﺁﻨﺎﻥ ﻭ ﮔﺭﺩﻥ ﮔﺫﺍﺸﺘﻥ ﺒﻪ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺴﺘﻤﮕﺭﺍﻨﻪ ﺁﻨﺎﻥ ﺁﻤﺎﺩﻩ ﻤىﺴﺎﺯﺩ‪.‬‬
‫ﺝ‪ :‬ﻨﻭﺡ)ﻉ( ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺍﻴﻥ ﭙﻴﺸﻭﺍﻴﺎﻥ ﻤﻜﺎﺭ ﺘﻭﺍﻨﺴﺘﻨﺩ ﻋﺩﻩ ﺯﻴﺎﺩﻯ ﺭﺍ ﺒﺎ ﺍﻴﻥ ﻤﻜﺭ ﺨﻁﺭﻨﺎﻙ ﻭ ﺒﺯﺭﮒ ﺨﻭﺩ‬
‫ﮔﻤﺭﺍﻩ ﻜﻨﻨﺩ‪ ،‬ﺒﺎ ﻋﻨﻭﺍﻥ ﻜﺭﺩﻥ ﺩﻓﺎﻉ ﺍﺯ ﻤﺫﻫﺏ ﻭ ﺘﺄﻜﻴﺩ ﺒﺭ ﺩﻴﻥ ﺁﺒﺎﺌﻰ ﻭ ﺍﺼﺭﺍﺭ ﺒﺭ ﭙﺭﺴﺘﺵ ﺒﺕ ﻫﺎ ﻭ ﺍﺼﻨﺎﻡ‪ ،‬ﺁﻨﺎﻨﺭﺍ‬
‫ﺘﺨﺩﻋﻪ ﻨﻤﻭﺩﻩ‪ ،‬ﺒﻪ ﭙﻴﺭﻭﻯ ﻭ ﺍﻁﺎﻋﺕ ﺍﺯ ﺨﻭﺩ ﺒﻜﺸﺎﻨﻨﺩ ﻭ ﺒﻪ ﻋﻤﺭ ﺯﻤﺎﻤﺩﺍﺭﻯ ﺨﻭﺩ ﺒﻴﻔﺯﺍﻴﻨﺩ‪ ،‬ﺨﺩﺍﻴﺎ! ﺒﺭ ﻋﻤﺭ ﺍﻗﺘﺩﺍﺭ‬
‫ﺁﻨﺎﻥ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﮔﻤﺭﺍﻫﻰ ﺁﻨﺎﻥ ﺒﻴﻔﺯﺍﻯ‪ ،‬ﻨﮕﺫﺍﺭ ﺁﻨﺎﻥ ﺒﻪ ﻫﺩﻑ ﺨﻭﺩ ﺒﺭﺴﻨﺩ‪.‬‬
‫‪25‬ـ ﭙﻴﺸﻭﺍ ﻭ ﭙﻴﺭﻭ‪ ،‬ﺤﺎﻜﻡ ﻭ ﻤﺤﻜﻭﻡ‪ ،‬ﻫﻤﮕﻰ ﺒﻨﺎﺒﺭ ﮔﻨﺎﻩ ﺸﺎﻥ ﻏﺭﻕ ﺸﺩﻨﺩ ﻭ ﻭﺍﺭﺩ ﺁﺘﺵ ﺩﻭﺯﺥ‪ ،‬ﻫﻴﭻ ﻴﺎﺭ ﻭ‬
‫ﻴﺎﻭﺭﻯ ﺒﺭﺍﻯ ﻨﺠﺎﺕ ﺍﺯ ﺍﻴﻥ ﺴﺭﻨﻭﺸﺕ ﻭﺨﻴﻡ ﻨﺩﺍﺸﺘﻨﺩ‪ ،‬ﻨﻪ ﻤﻜﺭ ﻜﺒﺎﺭﺸﺎﻥ ﺘﻭﺍﻨﺴﺕ ﭙﻴﺸﻭﺍﻴﺎﻥ ﻤﻜﺎﺭ ﻭ ﻓﺭﻴﺒﻜﺎﺭ ﺭﺍ ﺍﺯ‬
‫ﻋﺎﻗﺒﺕ ﺸﻭﻡ ﺨﻭﺩ ﻨﺠﺎﺕ ﺩﻫﺩ‪ ،‬ﻨﻪ ﭙﺭﺴﺘﺵ ﺒﺕ ﻫﺎ ﺘﻭﺍﻨﺴﺕ ﻋﻭﺍﻡ ﮔﻤﺭﺍﻩ ﻭ ﺠﺎﻫل ﺭﺍ ﺍﺯ ﻏﺭﻕ ﺸﺩﻥ ﺩﺭ ﻁﻭﻓﺎﻥ ﻭ‬
‫ﺴﻭﺨﺘﻥ ﺩﺭ ﺁﺘﺵ ﺠﻬﻨﻡ ﺒﺭﻫﺎﻨﺩ‪ ،‬ﻨﻪ ﺭﻫﺒﺭ ﺒﻪ ﻜﻤﻙ ﭙﻴﺭﻭ ﺸﺘﺎﻓﺕ ﻭ ﻨﻪ ﭙﻴﺭﻭ ﺒﻪ ﻴﺎﺭﻯ ﭙﻴﺸﻭﺍ‪.‬‬
‫‪26‬ـ و ح)ع( ‪ :a‬وردرم! ‪Jn8‬ار ‬ ‫ض‬‫ب َ‪Jَ َ 3‬رْ ‪ Nََ+‬ا َ;رْ ِ‬ ‫َو َ َل ُحٌ ‪.‬ر ‪G‬‬
‫"روى" ز‪ 8‬ه ﺵ‪ )E‬آ&ى‪.‬‬ ‫ َد‪.$‬رًا *‬ ‫ اْ'َ&ِِ‪َ $‬‬
‫‪َ ِ8‬‬
‫‪27‬ـ ا ن را ‪Jn‬ارى‪ a)E ،‬را‬ ‫ك َو َ‪3‬‬‫‪ W‬إِن َ َ‪J‬رْهُْ ‪LِZُ$‬اْ ‪َ َCِ+‬د َ‬ ‫ِإ‪َ .‬‬
‫ا آ‪ ،)EE‬و =ا‪) n8 )E$‬آر آ&ى‪.‬‬ ‫‪ُ)َِ$‬واْ ِإ ‪ًَِ& 3.‬ا آَ‪.‬رًا *‬
‫‪28‬ـ وردرم! اى ‪8 8‬زش آ‪ ،‬و‬ ‫ي َوَِ‬ ‫ب ا‪َ }ِ ِْْ5‬وَِاِ َ) ‪.‬‬ ‫‪.‬ر ‪G‬‬
‫اى وا)‪ ،E$‬و اى هآ‪ H N‬ﺥ‪ H‬ام ‪H‬‬ ‫‬‫} ‪َ ً Eِ8ْdُ8‬وُِْ‪َ ِEِ8ْd‬‬
‫َدﺥَ َ‪َ ِ*َْ 6‬‬

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‫ ‪ )t‬ا‪$‬ن وارد ﺵد‪ ،‬و اى ‪8‬د و زن‬ ‫ ِإ ‪3.‬‬

‫ت َو َ‪ِ =ِ َ 3‬د ا‪َ ِِ.‬‬
‫وَاُْ‪ِ َEِ8ْd‬‬
‫‪ 8d8‬و اى *‪n‬ان = دى‬ ‫َ‪َC‬رًا *‬
‫‪=8‬اى‪.‬‬
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‫ـ ‪ :28‬ﻨﻭﺡ)ﻉ( ﭙﺱ ﺍﺯ ﻤﺒﺎﺭﺯﻩ ﻁﻭﻻﻨﻰ‪ ،‬ﺩﻋﻭﺕ ﻤﺴﻠﺴل ﻭ ﻤﺸﺎﻫﺩﻩ ﺍﻴﻥ ﻭﻀﻌﻴﺕ ﺩﺭﺩﻨﺎﻙ ﻜﻪ ﺠﺯ ﻋﺩﻩ‬
‫ﻤﺤﺩﻭﺩﻯ‪ ،‬ﻜﺴﻰ ﺩﻋﻭﺘﺵ ﺭﺍ ﻨﭙﺫﻴﺭﻓﺕ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺴﻔﺭ ﺒﺴﻭﻯ ﺨﺩﺍ ﻴﺎﺭﻯ ﻨﻜﺭﺩ ﻭ ﺍﺯ ﺸﺭﻙ ﻭ ﻜﻔﺭ ﺒﺎﺯ ﻨﻴﺎﻤﺩ‪ ،‬ﻭ‬
‫ﻨﺘﻴﺠﻪ ﺩﻋﻭﺕ ﻨﻪ ﺼﺩ ﻭ ﭙﻨﺠﺎﻩ ﺴﺎﻝﻪ ﺍﺵ ﺩﺭ ﺍﻴﻤﺎﻥ ﺸﻤﺎﺭ ﻤﺤﺩﻭﺩﻯ ﺨﻼﺼﻪ ﻤىﺸﺩ ﻭ ﺍﺤﺴﺎﺱ ﻜﺭﺩ ﻜﻪ ﺍﺘﻤﺎﻡ ﺤﺠﺕ‬
‫ﺼﻭﺭﺕ ﮔﺭﻓﺘﻪ‪ ،‬ﺍﻤﻜﺎﻥ ﺍﺼﻼﺡ ﺍﻴﻥ ﻗﻭﻡ ﺴﺭﻜﺵ ﻭ ﻋﺎﺼﻰ ﺒﻁﻭﺭ ﻜﺎﻤل ﺍﺯ ﻤﻴﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﻨﻪ ﺒﺭ ﺩﻋﻭﺕ ﻤﺯﻴﺩ ﺍﻭ‬
‫ﻨﺘﻴﺠﻪ ﺍﻯ ﻤﺭﺘﺏ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﻨﻪ ﻤﻬﻠﺕ ﺒﻴﺸﺘﺭ ﻨﺘﻴﺠﻪ ﺍﻯ ﺘﺤﻭﻴل ﺨﻭﺍﻫﺩ ﺩﺍﺩ‪ ،‬ﺍﻴﻥ ﻤﺭﺩﻡ ﺒﻪ ﺤﺩﻯ ﺁﻝﻭﺩﻩ ﺸﺩﻩ ﺍﻨﺩ ﻭ‬
‫ﻤﺸﺎﻋﺭ ﻭ ﻋﻭﺍﻁﻑ ﺍﻨﺴﺎﻨﻰ ﭽﻨﺎﻥ ﺩﺭ ﺁﻨﺎﻥ ﺴﺭﻜﻭﺏ ﺸﺩﻩ ﻭ ﺍﻤﻜﺎﻥ ﺍﺼﻼﺡ ﺁﻨﺎﻥ ﭽﻨﺎﻥ ﺍﺯ ﻤﻴﺎﻥ ﺭﻓﺘﻪ ﻜﻪ ﻫﻴﭻ ﭽﺎﺭﻩ‬
‫ﺩﻴﮕﺭﻯ ﺠﺯ ﻗﻁﻊ ﺭﻴﺸﻪ ﻫﺎﻯ ﺍﻴﻥ ﺸﺠﺭﻩ ﺨﺒﻴﺜﻪ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‪ ،‬ﺴﺭﺸﺕ ﺍﻴﻥ ﻨﺴل ﮔﻤﺭﺍﻩ ﺩﮔﺭﮔﻭﻥ ﺸﺩﻩ ﻭ ﻓﻁﺭﺘﺵ ﺁﻝﻭﺩﻩ‬
‫ﺸﺩﻩ‪ ،‬ﺠﺯ ﻜﻔﺭ ﻭ ﻓﺠﻭﺭ ﺍﻨﺘﻅﺎﺭ ﺩﻴﮕﺭﻯ ﺍﺯ ﺁﻨﺎﻥ ﻨﻤىﺭﻭﺩ‪ ،‬ﺍﮔﺭ ﻗﺭﻥ ﻫﺎﻯ ﺩﻴﮕﺭﻯ ﺒﺭ ﺭﻭﻯ ﺯﻤﻴﻥ ﺯﻨﺩﮔﻰ ﻜﻨﻨﺩ‪،‬‬
‫ﺁﻝﻭﺩﮔﻰ ﻫﺎﻯ ﻓﻜﺭﻯ ﻭ ﺍﺨﻼﻗﻰ ﺸﺎﻨﺭﺍ ﺒﻪ ﻨﺴل ﻫﺎﻯ ﺁﻴﻨﺩﻩ ﺍﻨﺘﻘﺎل ﺨﻭﺍﻫﻨﺩ ﺩﺍﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﺴﺎﻁﺵ ﺠﻤﻊ ﺸﻭﺩ‪ ،‬ﻭ ﺭﻴﺸﻪ ﻫﺎﻴﺵ‬
‫ﻗﻁﻊ‪ ،‬ﺒﺎﻴﺩ ﺭﻭﻯ ﺯﻤﻴﻥ ﺭﺍ ﺍﺯ ﺍﻴﻥ ﺒﺘﻪ ﻫﺎﻯ ﮔﻨﺩﻩ‪ ،‬ﻫﺭﺯﻩ ﻭ ﺨﺒﻴﺜﻪ ﭙﺎﻙ ﻜﺭﺩ ﻭ ﺯﻤﻴﻨﻪ ﺭﺍ ﺒﺭﺍﻯ ﻨﺴل ﺘﺎﺯﻩ ﻭ ﺩﺍﺭﺍﻯ‬
‫ﻓﻁﺭﺕ ﺴﺎﻝﻡ ﻭ ﺁﺯﺍﺩ ﺍﺯ ﺘﺄﺜﻴﺭﺍﺕ ﺠﺎﻤﻌﻪ ﺁﻝﻭﺩﻩ ﻓﺭﺍﻫﻡ ﻜﺭﺩ‪ .‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺒﻪ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ ﺸﻜﺎﻴﺕ ﺒﺭﺩ ﻭ ﺩﻋﺎ ﻜﺭﺩ ﻜﻪ ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ! ﻫﻴﭻ ﺒﺎﺸﻨﺩﻩ ﻜﺎﻓﺭﻯ ﺭﺍ ﺒﺭﻭﻯ ﺯﻤﻴﻥ ﻤﮕﺫﺍﺭ‪.‬‬
‫ﺏ‪ :‬ﻤﻬﻠﺕ ﺒﻪ ﺁﻨﺎﻥ ﺴﻭﺩﻯ ﻨﺩﺍﺭﺩ‪ ،‬ﻫﺭﻗﺩﺭ ﺒﻪ ﺁﻨﺎﻥ ﻤﻬﻠﺕ ﻭ ﻓﺭﺼﺕ ﺩﺍﺩﻩ ﺸﻭﺩ ﺍﺼﻼﺡ ﻨﺨﻭﺍﻫﻨﺩ ﺸﺩ ﻭ ﻨﺴل‬
‫ﺼﺎﻝﺢ ﻭ ﻨﻴﻜﻭﻜﺎﺭﻯ ﺍﺯ ﺁﻨﺎﻥ ﺒﺠﺎ ﻨﺨﻭﺍﻫﺩ ﻤﺎﻨﺩ‪ ،‬ﻫﻤﻭﺍﺭﻩ ﻜﻔﺭ ﻭ ﻓﺠﻭﺭ ﺸﺎﻨﺭﺍ ﺒﻪ ﻨﺴل ﻫﺎﻯ ﺒﻌﺩﻯ ﺍﻨﺘﻘﺎل ﺨﻭﺍﻫﻨﺩ ﺩﺍﺩ‪.‬‬
‫ﺝ‪ :‬ﺍﺯ ﻗﺼﻭﺭ ﻭ ﻜﻤﺒﻭﺩﻯ ﻫﺎﻴﻡ ﺒﮕﺫﺭ‪ ،‬ﺍﺸﺘﺒﺎﻫﺎﺕ ﻭ ﻜﻭﺘﺎﻫﻰ ﻫﺎﻴﻡ ﺭﺍ ﺒﻴﺎﻤﺭﺯ‪ ،‬ﺍﮔﺭ ﻨﺘﻭﺍﻨﺴﺘﻪ ﺍﻡ ﻤﺄﻤﻭﺭﻴﺘﻡ ﺭﺍ‬
‫ﺒﻭﺠﻪ ﺍﺤﺴﻥ ﺍﻨﺠﺎﻡ ﺩﻫﻡ‪ ،‬ﺍﮔﺭ ﻜﻡ ﻭ ﻜﺎﺴﺘﻰ ﺩﺭ ﺘﻼﺵ ﻫﺎﻴﻡ ﻭﺠﻭﺩ ﺩﺍﺸﺘﻪ‪ ،‬ﺒﺭﺍﻴﻡ ﺒﻴﺎﻤﺭﺯ‪ ،‬ﻭﺍﻝﺩﻴﻨﻡ ﺭﺍ‪ ،‬ﺍﻫل ﺒﻴﺕ ﻤﺅﻤﻨﻡ‬
‫ﺭﺍ‪ ،‬ﻭ ﻤﺭﺩﺍﻥ ﻭ ﺯﻨﺎﻥ ﻤﺅﻤﻥ ﺭﺍ ﺒﻴﺎﻤﺭﺯ‪.‬‬
‫ﺩ‪ :‬ﻤﮕﺫﺍﺭ ﺴﺘﻤﮕﺭﺍﻥ ﺒﻪ ﺁﺭﺯﻭﻫﺎﻯ ﺸﺎﻥ ﻨﺎﻴل ﺸﻭﻨﺩ‪ ،‬ﺸﺭﺍﺭﺕ ﻫﺎﻯ ﺸﺎﻥ ﺍﺩﺍﻤﻪ ﻜﻨﺩ‪ ،‬ﻋﻤﺭ ﺸﺎﻥ ﻁﻭﻻﻨﻰ ﺸﻭﺩ ﻭ‬
‫ﺍﺯ ﺍﻴﻥ ﺒﻴﺸﺘﺭ ﺠﺎﻤﻌﻪ ﺭﺍ ﺒﻪ ﻓﺴﺎﺩ ﻭ ﺘﺒﺎﻫﻰ ﺒﻜﺸﺎﻨﻨﺩ‪ ،‬ﭽﻴﺯﻯ ﺠﺯ ﺘﺒﺎﻫﻰ ﻭ ﻨﺎﺒﻭﺩﻯ ﺭﺍ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﻤﻴﻔﺯﺍﻯ‪.‬‬

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‫ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﺒﻪ ﻤﺨﺎﻁﺒﻴﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻫﺸﺩﺍﺭ ﻤىﺩﻫﺩ ﻜﻪ ﺴﺭﻨﻭﺸﺕ ﺸﻤﺎ ﺴﺭﻨﻭﺸﺕ ﻗﻭﻡ ﻨﻭﺡ ﺍﺴﺕ‪ ،‬ﺸﻤﺎ ﻨﻴﺯ ﻫﻤﺎﻥ‬
‫ﻤﻌﺎﻤﻠﻪ ﺍﻯ ﺭﺍ ﺒﺎ ﭙﻴﺎﻤﺒﺭ ﺩﺍﺭﻴﺩ ﻜﻪ ﻗﻭﻡ ﻋﺎﺼﻰ ﻭ ﺒﺎﻏﻰ ﻨﻭﺡ ﺒﺎ ﺭﻫﺒﺭ ﺩﻝﺴﻭﺯ ﺸﺎﻥ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﺸﻤﺎ ﻨﻴﺯ ﭙﻴﺭﻭﻯ ﺍﺯ‬
‫ﭙﻴﺸﻭﺍﻴﺎﻥ ﮔﻤﺭﺍﻩ ﺘﺎﻨﺭﺍ ﺒﺭ ﻫﻤﺭﺍﻫﻰ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺘﺭﺠﻴﺢ ﺩﺍﺩﻴﺩ‪ ،‬ﺸﻤﺎ ﻨﻴﺯ ﺒﺩﺍﻡ ﺘﻭﻁﺌﻪ ﺨﻁﺭﻨﺎﻙ ﺭﻫﺒﺭﺍﻥ ﮔﻤﺭﺍﻩ ﺘﺎﻥ‬
‫ﺍﻓﺘﺎﺩﻴﺩ‪ ،‬ﻭ ﺘﻼﺵ ﻫﺎﻯ ﺨﺼﻤﺎﻨﻪ ﺍﺭﺒﺎﺏ ﺯﺭ ﻭ ﺯﻭﺭ ﺭﺍ ﺩﺭ ﻤﻌﺎﻤﻠﻪ ﺒﺎ ﺩﻋﻭﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ(‪ ،‬ﺸﻜل ﻤﺫﻫﺒﻰ ﺩﺍﺩﻩ‪ ،‬ﺨﻭﺍﺴﺘﻴﺩ‬
‫ﺒﻪ ﺠﻨﮓ ﺘﺎﻥ ﺼﺒﻐﻪ ﻤﺫﻫﺒﻰ ﺒﺒﺨﺸﻴﺩ‪ ،‬ﺍﮔﺭ ﻜﺎﺭﺒﺠﺎﻴﻰ ﺒﺭﺴﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ ﺍﺯ ﺸﻤﺎ ﻤﺄﻴﻭﺱ ﺸﻭﺩ‪ ،‬ﻭ ﺒﻪ ﺨﺩﺍ ﺸﻜﺎﻴﺕ ﺒﺭﺩ‪ ،‬ﻭ‬
‫ﺸﻤﺎ ﺭﺍ ﮔﺭﻭﻩ ﺍﺼﻼﺡ ﻨﺎﭙﺫﻴﺭ ﺒﺨﻭﺍﻨﺩ‪ ،‬ﭽﻭﻥ ﻗﻭﻡ ﻨﻭﺡ ﻏﺭﻕ ﺨﻭﺍﻫﻴﺩ ﺸﺩ ﻭ ﺘﺎﺯﻴﺎﻨﻪ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺒﺭ ﻓﺭﻕ ﺘﺎﻥ ﻓﺭﻭﺩ‬
‫ﺨﻭﺍﻫﺩ ﺁﻤﺩ‪.‬‬

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‫ﺍﻟﻤﻌﺎﺭﺝ‬
‫ﻣﻌﺮﻓﯽ ﺳﻮﺭﻩ‬
‫ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ "ﺍﻝﻤﻌﺎﺭﺝ‪ :‬ﻋﺭﻭﺠﮕﺎﻩ ﻫﺎ" ﺍﺴﺕ ﻜﻪ ﺍﺯ ﺁﻴﻪ ﺴﻭﻡ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ ،‬ﺸﺎﻤل ‪ 44‬ﺁﻴﻪ ﻭ ﺍﺯ ﺠﻤﻠﻪ ﺴﻭﺭﻩ ﻫﺎﻯ‬
‫ﻤﻜﻰ ﻤىﺒﺎﺸﺩ‪ ،‬ﺍﺯ ﻓﺤﻭﺍﻯ ﺁﻴﺎﺕ ﺴﻭﺭﻩ ﺒﻪ ﻭﻀﻭﺡ ﻤىﺘﻭﺍﻥ ﺩﺭﻙ ﻜﺭﺩ ﻜﻪ ﺩﺭ ﺍﺜﻨﺎﻯ ﻨﺯﻭل ﺁﻥ ﻓﻀﺎﻯ ﻤﻨﺎﻗﺸﻪ ﺠﺩﻯ ﺩﺭ‬
‫ﺒﺎﺭﻩ ﻤﻌﺎﺩ ﻭ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺭ ﻤﻜﻪ ﺤﺎﻜﻡ ﺒﻭﺩﻩ‪ ،‬ﻗﺭﻴﺵ ﺍﺯ ﺁﻥ ﺍﻨﻜﺎﺭ ﻤىﻜﺭﺩﻨﺩ ﻭ ﺒﺭﺍﻯ ﺘﺭﺩﻴﺩ ﺁﻥ ﻤىﮕﻔﺘﻨﺩ‪ :‬ﺍﮔﺭ ﺭﺴﺘﺎﺨﻴﺯ‬
‫ﺤﻘﻴﻘﺘﻰ ﺩﺍﺭﺩ ﻭ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺤﺘﻤﹰﺎ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ ﺍﺴﺕ‪ ،‬ﭽﺭﺍ ﻓﺭﺍﻨﻤىﺭﺴﺩ؟ ﭽﺭﺍ ﺍﻴﻥ ﻫﻤﻪ ﺘﺄﺨﻴﺭ؟ ﭽﺭﺍ ﻜﺴﺎﻨﻴﻜﻪ ﺍﺯ ﻨﻅﺭ‬
‫ﺘﻭ ﻤﺴﺘﺤﻕ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺍﻨﺩ ﺒﺎ ﺍﻴﻥ ﻋﺫﺍﺏ ﻤﻭﺍﺠﻪ ﻨﻤىﺸﻭﻨﺩ؟ ﺩﺭ ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﻪ ﺍﻴﻥ ﭙﺭﺴﺵ ﻫﺎ ﭙﺎﺴﺦ ﮔﻔﺘﻪ ﻤﻰ ﺸﻭﺩ‪.‬‬
‫ﺍﺴﻠﻭﺏ ﺒﻴﺎﻥ ﺴﻭﺭﻩ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﻋﻭﺘﺵ ﺭﺍ ﻋﻠﻨﻰ ﺴﺎﺨﺘﻪ ﻭ ﻤﺨﺎﻝﻔﻴﻥ ﺩﺭ ﻫﺭ ﺴﺨﻨﺭﺍﻨﻰ ﻭ‬
‫ﻤﺤﻔﻠﻰ ﺩﻭﺭ ﺍﻭ ﺤﻠﻘﻪ ﻤىﺸﻭﻨﺩ ﻭ ﺍﻭ ﺭﺍ ﺯﻴﺭ ﻫﺠﻭﻡ ﭙﺭﺴﺵ ﻫﺎﻯ ﺨﻭﺩ ﻤىﮕﻴﺭﻨﺩ‪ ،‬ﻭﻝﻰ ﺘﺎﻫﻨﻭﺯ ﻜﺎﺭ ﺒﻪ ﺨﺸﻭﻨﺕ‬
‫ﻨﻜﺸﻴﺩﻩ ﻭ ﺩﻭﺭ ﺘﺼﺎﺩﻡ ﺁﻏﺎﺯ ﻨﮕﺭﺩﻴﺩﻩ‪ .‬ﺴﻭﺭﻩ ﺒﺎ ﺍﻴﻥ ﺁﻴﻪ ﺁﻏﺎﺯ ﻤىﺸﻭﺩ ﻜﻪ‪ :‬ﺴﺅﺍل ﻜﻨﻨﺩﻩ ﺍﻯ ﺨﻭﺍﻫﺎﻥ ﻋﺫﺍﺒﻴﺴﺕ ﻜﻪ‬
‫ﺤﺘﻤٍﹰﺎ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ ﺍﺴﺕ ﻭ ﺍﺤﺩﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺁﻨﺭﺍ ﺍﺯ ﻜﺎﻓﺭﺍﻥ ﺒﺎﺯﺩﺍﺭﺩ‪ ،‬ﺍﻴﻥ ﻋﺫﺍﺏ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍﺌﻴﺴﺕ ﻜﻪ ﺩﺍﺭﺍﻯ ﻋﺭﻭﺝ‬
‫ﮔﺎﻩ ﻫﺎﺴﺕ‪ ،‬ﻫﺭ ﺤﻀﻭﺭﻴﺎﺒﻰ ﺒﻪ ﺒﺎﺭﮔﺎﻩ ﺒﺎﻋﻅﻤﺕ ﻭﻯ‪ ،‬ﺩﺭ ﻤﻭﻋﺩ ﺜﺎﺒﺕ ﻭ ﻤﻘﺭﺭﺵ ﺼﻭﺭﺕ ﻤىﮕﻴﺭﺩ‪ ،‬ﻓﺭﺸﺘﻪ ﻫﺎ ﻭ‬
‫ﺴﺭﻭﺭﺸﺎﻥ ﺤﻀﺭﺕ ﺠﺒﺭﺌﻴل ﻨﻴﺯ ﻋﺭﻭﺠﮕﺎﻩ ﺨﺎﺹ ﺨﻭﺩ ﺭﺍ ﺩﺍﺭﻨﺩ‪ ،‬ﺒﺭﻨﺎﻤﻪ ﭙﻨﺠﺎﻩ ﻫﺯﺍﺭ ﺴﺎﻝﻪ ﺒﻪ ﺁﻨﺎﻥ ﺘﻔﻭﻴﺽ ﻤىﺸﻭﺩ‬
‫ﻭ ﺩﺭ ﭙﺎﻴﺎﻥ ﺍﻴﻥ ﻤﺄﻤﻭﺭﻴﺕ ﺒﺴﻭﻯ ﺨﺩﺍ ﺒﺎﻻ ﻤىﺭﻭﻨﺩ ﻭ ﺒﻪ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ ﺤﻀﻭﺭ ﻤىﻴﺎﺒﻨﺩ‪ ،‬ﺘﺎ ﺍﺯ ﻤﺄﻤﻭﺭﻴﺕ ﻗﺒﻠﻰ‬
‫ﮔﺯﺍﺭﺵ ﺩﻫﻨﺩ ﻭ ﻤﺄﻤﻭﺭﻴﺕ ﻫﺎﻯ ﺘﺎﺯﻩ ﺍﻯ ﺒﻌﻬﺩﻩ ﺒﮕﻴﺭﻨﺩ‪ .‬ﻫﺭﻜﺎﺭﻯ ﺩﺭ ﻤﻭﻋﺩ ﺜﺎﺒﺘﺵ ﺼﻭﺭﺕ ﻤىﮕﻴﺭﺩ‪ ،‬ﻤﻨﻜﺭﺍﻥ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺒىﺠﻬﺕ ﻋﺠﻠﻪ ﺩﺍﺭﻨﺩ ﻭ ﺨﻭﺍﻫﺎﻥ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﺘﺤﻘﻕ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺍﻨﺩ‪ ،‬ﻭ ﺘﺄﺨﻴﺭ ﺩﺭ ﺁﻥ ﻤﻭﺠﺏ‬
‫ﺍﻨﻜﺎﺭ ﻭ ﺘﺭﺩﻴﺩ ﺸﺎﻥ ﺸﺩﻩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﻤﺨﺎﻝﻔﺕ ﻫﺎ ﻭ ﺍﻨﻜﺎﺭ ﺁﻨﺎﻥ ﺸﻜﻴﺒﺎ ﺒﺎﺵ‪ ،‬ﺒﺎ ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﺌﻰ ﺒﻪ ﺩﻋﻭﺕ ﺍﺩﺍﻤﻪ ﺒﺩﻩ‪،‬‬
‫ﻤﺨﺎﻝﻔﺕ ﻫﺎﻯ ﺁﻨﺎﻥ ﺘﺭﺍ ﻤﺘﺭﺩﺩ ﻨﺴﺎﺯﺩ ﻭ ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﺌﻰ ﺍﺕ ﺭﺍ ﺩﺭ ﻜﺎﺭ ﺩﻋﻭﺕ ﻤﺘﺄﺜﺭ ﻨﻜﻨﺩ‪ ،‬ﺁﻨﺎﻥ ﻓﺭﺍ ﺭﺴﻴﺩﻥ ﻋﺫﺍﺏ‬
‫ﺍﻴﻥ ﺭﻭﺯ ﺭﺍ ﺨﻴﻠﻰ ﺩﻭﺭ ﻤىﭙﻨﺩﺍﺭﻨﺩ‪ ،‬ﭽﻭﻥ ﺩﻴﺩﮔﺎﻩ ﺘﻨﮓ ﺩﺍﺭﻨﺩ ﻭ ﻓﺎﺼﻠﻪ ﻜﻭﭽﻜﻰ ﺩﺭ ﻨﻅﺭﺸﺎﻥ ﻁﻭﻻﻨﻰ ﻭ ﺒﺯﺭﮒ ﺠﻠﻭﻩ‬
‫ﻤىﻜﻨﺩ‪ ،‬ﻋﺠﻭل ﺍﻨﺩ‪ ،‬ﺭﻭﺯ ﻭ ﻫﻔﺘﻪ ﺭﺍ ﻤﻌﻴﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺭﺴﺘﺎﺨﻴﺯ ﺩﺭ ﻤﻌﻴﺎﺭﻫﺎﻴﻰ ﻜﻪ ﺒﻜﺎﺭ ﻤىﺒﺭﻨﺩ ﺨﻴﻠىﺒﻌﻴﺩ ﻭ ﺩﻭﺭ‬

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‫ﻤىﻨﻤﺎﻴﺩ‪ ،‬ﺩﺭﺤﺎﻝﻴﻜﻪ ﭙﻨﺠﺎﻩ ﻫﺯﺍﺭ ﺴﺎل ﺁﻨﺎﻥ ﻨﺯﺩ ﺨﺩﺍ ﭽﻭﻥ ﻴﻙ ﺭﻭﺯ ﺍﺴﺕ‪ ،‬ﺁﻨﺭﻭﺯ ﺤﺘﻤﹰﺎ ﻓﺭﺍ ﻤىﺭﺴﺩ‪ ،‬ﺩﺭ ﺁﻨﺭﻭﺯ‬
‫ﺁﺴﻤﺎﻥ ﺭﺍ ﭽﻭﻥ ﻓﻠﺯﮔﺩﺍﺨﺘﻪ ﺸﺩﻩ ﺨﻭﺍﻫﻰ ﻴﺎﻓﺕ ﻭ ﻜﻭﻩ ﻫﺎ ﺭﺍ ﭽﻭﻥ ﭙﺸﻡ ﺤﻼﺠﻰ ﺸﺩﻩ ﺍﻯ ﭙﺭﺍﮔﻨﺩﻩ ﺩﺭ ﻫﻭﺍ‪ .‬ﺩﺭ ﻤﻌﻴﺎﺭ‬
‫ﻫﺎﻯ ﺍﻴﻥ ﮔﺭﻭﻩ‪ ،‬ﺁﺴﻤﺎﻥ ﺒﺯﺭﮔﺘﺭ ﺍﺯ ﺁﻥ ﺠﻠﻭﻩ ﻤىﻜﻨﺩ ﻜﻪ ﻤﺘﻼﺸﻰ ﺸﻭﺩ‪ ،‬ﻭ ﻜﻭﻩ ﻫﺎ ﺴﻨﮕﻴﻥ ﺘﺭ ﺍﺯ ﺁﻨﻜﻪ ﺍﺯ ﺠﺎ ﺒﺭﻜﻨﺩﻩ‬
‫ﺸﻭﻨﺩ‪ ،‬ﺒﮕﺫﺍﺭ ﺩﺭ ﺘﺼﻭﺭﺍﺕ ﻜﻭﺩﻜﺎﻨﻪ ﺸﺎﻥ ﻤﺼﺭﻭﻑ ﺒﺎﺸﻨﺩ‪ ،‬ﮔﺎﻫﻰ ﺍﺯ ﺯﻤﺎﻥ ﻭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺘﺼﻭﺭ ﻜﻭﺩﻜﺎﻨﻪ ﺩﺍﺸﺘﻪ‬
‫ﺒﺎﺸﻨﺩ ﻭ ﮔﺎﻫﻰ ﻨﻔﻭﺫ ﻭ ﻭﺠﺎﻫﺕ ﻭ ﻜﺜﺭﺕ ﻫﻭﺍﺨﻭﺍﻩ ﻭ ﻫﻭﺍﺩﺍﺭ ﺁﻨﺎﻨﺭﺍ ﻤﻐﺭﻭﺭ ﻭ ﺒﻪ ﺒﻴﺭﺍﻫﻪ ﺒﺭﺩ ﻭ ﻭﺍﻗﻌﻴﺕ ﻫﺎ ﺭﺍ ﺒﺭﺍﻯ‬
‫ﺸﺎﻥ ﻭﺍﺭﻭﻨﻪ ﺴﺎﺯﺩ‪ ،‬ﭽﻭﻥ ﺁﻨﺭﻭﺯ ﻓﺭﺍ ﺭﺴﺩ‪ ،‬ﺨﻭﺍﻫىﺩﻴﺩ‪ ،‬ﻜﻪ ﺍﻴﻥ ﺭﺸﺘﻪ ﻫﺎ ﻫﻤﻪ ﻤﻨﻘﻁﻊ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﻫﺭﻜﺴﻰ ﻤﺼﺭﻭﻑ‬
‫ﺨﻭﺩ ﺒﺎﺸﺩ ﻭ ﺍﺯ ﻫﻤﻪﺀ ﺩﻭﺴﺘﺎﻥ ﻭ ﺩﻭﺴﺘﺩﺍﺭﺍﻥ ﺨﻭﺩ ﺒىﺨﺒﺭ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻫﻤﺩﻴﮕﺭ ﺭﺍ ﻤىﺒﻴﻨﻨﺩ‪ ،‬ﻭﻝﻰ ﻨﻤىﺘﻭﺍﻨﻨﺩ ﺒﻪ ﻜﻤﻙ‬
‫ﻫﻤﺩﻴﮕﺭ ﺒﺸﺘﺎﺒﻨﺩ‪ ،‬ﻭ ﻋﻠﻰ ﺍﻻﻗل ﺍﺯ ﻫﻤﺩﻴﮕﺭ ﺒﭙﺭﺴﻨﺩ ﻜﻪ ﭽﻪ ﺤﺎﻝﻰ ﺩﺍﺭﻨﺩ ﻭ ﭽﺭﺍ ﺒﻪ ﺍﻴﻥ ﺴﺭﻨﻭﺸﺕ ﻤﻭﺍﺠﻪ ﺸﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺍﻨﺴﺎﻥ ﻤﺠﺭﻡ ﻜﻪ ﺠﺭﻤﺵ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻭﺩ ﻭ ﻴﺎ ﺠﺭﻡ ﻭ ﮔﻨﺎﻫﺵ ﺍﻭ ﺭﺍ ﺒﻪ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﻭﺍﺩﺍﺸﺘﻪ ﺒﻭﺩ‪ ،‬ﺘﻤﻨﺎ ﻜﻨﺩ‬
‫ﻜﻪ ﻜﺎﺵ ﺍﺯ ﻋﺫﺍﺏ ﺍﻴﻥ ﺭﻭﺯ ﺒﺎ ﻓﺩﻴﻪ ﭙﺴﺭﺍﻥ‪ ،‬ﻫﻤﺴﺭ ﻭ ﺒﺭﺍﺩﺭ ﺁﻥ ﺨﻭﺩ ﻨﺠﺎﺕ ﻴﺎﺒﺩ‪ .‬ﻗﺒﻴﻠﻪ ﺍﻯ ﻜﻪ ﭙﻨﺎﻩ ﮔﺎﻩ ﺍﻭ ﺒﻭﺩ ﻭ‬
‫ﻫﻤﻭﺍﺭﻩ ﺩﺭ ﺨﻭﺏ ﻭ ﺒﺩ ﺍﺯ ﺍﻭ ﺤﻤﺎﻴﺕ ﻤىﻜﺭﺩ ﻫﻤﻪ ﺒﺭﺍﻯ ﻨﺠﺎﺕ ﺍﻭ ﻋﻭﻀﻰ ﮔﺭﻓﺘﻪ ﺸﻭﻨﺩ‪ ،‬ﻜﺎﺵ ﻫﻤﻪﺀ ﺒﺎﺸﻨﺩﮔﺎﻥ‬
‫ﺭﻭﻯ ﺯﻤﻴﻥ ﺩﺭ ﻋﻭﺽ ﺍﻭ ﭙﺫﻴﺭﻓﺘﻪ ﻤىﺸﺩ ﻭ ﻤﺎﻴﻪ ﻨﺠﺎﺕ ﺍﻭ ﺍﺯ ﻋﺫﺍﺏ ﺸﺩﻴﺩ ﺁﻥ ﺭﻭﺯ!! ﻭﻝﻰ ﺁﺘﺵ ﺸﻌﻠﻪ ﻭﺭ ﺩﻭﺯﺥ ﻨﻪ‬
‫ﺘﻨﻬﺎ ﺒﺎ ﺁﮔﺎﻫﻰ ﻜﺎﻤل ﻋﻤل ﻤىﻜﻨﺩ‪ ،‬ﻜﺴﺎﻨﻰ ﺭﺍ ﻜﻪ ﺸﺎﻴﺴﺘﻪ ﺩﺭ ﺁﻏﻭﺵ ﮔﺭﻓﺘﻥ ﻭ ﺴﺯﺍﻭﺍﺭ ﺒﺭﻴﺎﻥ ﻜﺭﺩﻥ ﺍﻨﺩ‪ ،‬ﺒﻪ ﺨﻭﺒﻰ‬
‫ﻤىﺸﻨﺎﺴﺩ ﻭ ﺍﺯ ﻤﻴﺎﻥ ﺩﻴﮕﺭﺍﻥ ﺒﻴﺭﻭﻥ ﻤىﻜﺸﺩ ﻭ ﺒﺴﻭﻯ ﺨﻭﺩ ﻓﺭﺍ ﻤىﺨﻭﺍﻨﺩ ﻭ ﻓﺭﻴﺎﺩ ﻤىﻜﺸﺩ ﻜﻪ ﻫﺭﻜﻰ ﺩﺭ ﺩﻨﻴﺎ ﺒﻪ‬
‫ﺤﻘﻴﻘﺕ ﭙﺸﺕ ﻜﺭﺩ ﻭ ﺍﺯ ﺁﻥ ﺭﻭ ﺒﺭﺘﺎﻓﺕ ﻭ ﺍﺯ ﻁﺭﻕ ﺤﺭﺍﻡ ﻤﺎل ﺍﻨﺩﻭﺨﺕ ﻭ ﺯﺭ ﺍﻨﺩﻭﺯﻯ ﻜﺭﺩ ﺒﺴﻭﻯ ﻤﻥ ﺒﻴﺎﻴﺩ‪ ،‬ﺠﺎﻴﮕﺎﻩ‬
‫ﺍﻭ ﺁﻏﻭﺵ ﻤﻥ ﺍﺴﺕ‪.‬‬
‫ﺍﻨﺴﺎﻥ‪ ،‬ﻫﻠﻭﻉ ﻭ ﻋﺠﻭل ﺍﺴﺕ‪ ،‬ﻗﻀﺎﻭﺕ ﻫﺎﻯ ﺍﻭ ﻫﻤﻭﺍﺭﻩ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﺍﺤﺴﺎﺴﺎﺕ ﺍﻭ ﻤىﺭﻭﺩ‪ ،‬ﺩﺭﺍﺜﻨﺎﻯ ﺩﺭﺩ ﻭ ﺭﻨﺞ‪،‬‬
‫ﺠﺯﻉ ﻭ ﻓﺯﻉ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﺍﺯ ﻫﻤﻪ ﻜﺱ ﻭ ﻫﻤﻪ ﭽﻴﺯ ﺸﻜﻭﻩ ﻭ ﺸﻜﺎﻴﺕ ﺭﺍﻩ ﻤىﺎﻨﺩﺍﺯﺩ ﻭ ﺩﺭ ﺍﺜﻨﺎﻯ ﺩﺴﺕ ﻴﺎﺒﻰ ﺒﻪ "ﺨﻴﺭ"‬
‫ﻫﻤﻪ ﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻤىﻜﻨﺩ ﻭ ﺍﺯ ﺍﺤﺴﺎﻥ ﺒﺎ ﺩﻴﮕﺭﺍﻥ ﺨﻭﺩ ﺩﺍﺭﻯ ﻤﻰ ﻭﺭﺯﺩ‪ ،‬ﺍﺤﺩﻯ ﺭﺍ ﻤﺴﺘﺤﻕ "ﺸﺭﻴﻙ ﺸﺩﻥ ﺩﺭ ﺍﻴﻥ‬
‫ﺨﻴﺭ" ﻨﻤىﺸﻤﺎﺭﺩ‪ ،‬ﻜﺴﻴﻜﻪ ﻗﻀﺎﻭﺘﻬﺎﻴﺵ ﺘﺎ ﺍﻴﻥ ﺤﺩ ﻋﺠﻭﻻﻨﻪ ﻭ ﺨﻭﺩ ﻏﺭﻀﺎﻨﻪ ﺍﺴﺕ ﻭ ﺘﺎ ﺍﻴﻥ ﭙﻴﻤﺎﻨﻪ ﺘﺤﺕ ﺘﺄﺜﻴﺭ‬
‫ﺍﺤﺴﺎﺴﺎﺕ ﺩﺭﻭﻨﻰ ﺍﺵ ﻤىﺭﻭﺩ‪ ،‬ﺁﻴﺎ ﺩﺭﺴﺕ ﺍﺴﺕ ﻜﻪ ﺒﻪ ﺍﻓﻜﺎﺭ ﺍﻭ ﺩﺭ ﺒﺎﺭﻩ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﭙﺭﺴﺵ ﻫﺎﻴﺵ ﺩﺭ ﻤﻭﺭﺩ ﻋﺫﺍﺏ‬

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‫ﺍﻝﻬﻰ ﻭ ﻋﺠﻠﻪ ﺍﻯ ﻜﻪ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﻓﺭﺍ ﺭﺴﻴﺩﻥ ﺁﻥ ﺩﺍﺭﺩ ﻭﻗﻌﻰ ﮔﺫﺍﺸﺕ ﻭ ﺁﻨﺭﺍ ﺠﺩﻯ ﮔﺭﻓﺕ؟!! ﺍﺯ ﺨﺼﻠﺕ ﻫﺎﻯ ﻗﺒﻴﺢ‬
‫ﻋﺠﻠﻪ‪ ،‬ﺤﺭﺹ‪ ،‬ﺠﺯﻉ‪ ،‬ﻓﺯﻉ ﻭ ﺒﺨل ﻓﻘﻁ ﻜﺴﺎﻨﻰ ﻨﺠﺎﺕ ﻤىﻴﺎﺒﻨﺩ ﻜﻪ ﺩﺍﺭﺍﻯ ﻤﻭﺍﺼﻔﺎﺕ ﺁﺘﻰ ﺍﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﭙﻴﻭﻨﺩ ﺸﺎﻨﺭﺍ ﺒﺎ ﺨﺩﺍ ﻫﻤﻭﺍﺭﻩ ﺍﺴﺘﻭﺍﺭ ﻤىﺩﺍﺭﻨﺩ ﻭ ﺒﻪ ﻨﻤﺎﺯ ﺸﺎﻥ ﺍﻫﺘﻤﺎﻡ ﺩﻭﺍﻤﺩﺍﺭ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺩﺭ "ﻤﺎل" ﺨﻭﺩ ﺴﻬﻡ ﻤﻌﻴﻨﻰ ﺒﺭﺍﻯ ﺴﺎﺌل ﻭ ﻤﺤﺭﻭﻡ ﻤىﮕﺫﺍﺭﻨﺩ ﻭ ﺁﻨﺭﺍ ﺍﺤﺴﺎﻥ ﻭ ﺼﺩﻗﻪ ﺍﺯ ﺴﻭﻯ ﺨﻭﺩ ﻨﻪ ﺒﻠﻜﻪ ﺤﻕ‬
‫ﻤﺴﻠﻡ ﻤﺤﺭﻭﻤﺎﻥ ﺨﻭﺍﻨﺩﻩ ﻭ ﺘﺄﺩﻴﻪ ﺁﻨﺭﺍ ﻭ ﺠﻴﺒﻪ ﺨﻭﺩ ﻤىﺸﻤﺎﺭﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﭙﺎﺩﺍﺵ ﻭ ﭙﺎﺩﺍﻓﺭﺍﻩ ﺍﻋﻤﺎل ﺒﺎﻭﺭ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﺍﺯ ﻋﺫﺍﺏ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻥ ﻜﻪ ﺍﺤﺩﻯ ﺭﺍ ﺍﻤﻜﺎﻥ ﺍﻤﺎﻥ ﺍﺯ ﺁﻥ ﻨﺒﺎﺸﺩ‪ ،‬ﺒﻴﻤﻨﺎﻙ ﺍﻨﺩ‪.‬‬
‫ﻫـ‪ :‬ﺸﺭﻤﮕﺎﻩ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﻨﮕﻪ ﻤﻴﺩﺍﺭﻨﺩ‪ ،‬ﻫﻭﺴﺭﺍﻥ ﻨﻴﺴﺘﻨﺩ‪ ،‬ﺭﻭﺍﺒﻁ ﺠﻨﺴىﺸﺎﻨﺭﺍ ﻗﺎﻨﻭﻨﻤﻨﺩ ﻤىﺴﺎﺯﻨﺩ ﻭ ﺒﻪ ﺁﻨﭽﻪ ﺤﻼل ﻭ‬
‫ﻗﺎﻨﻭﻨﻰ ﺍﺴﺕ ﺍﻜﺘﻔﺎ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﻭ‪ :‬ﺍﻤﻴﻥ ﺍﻨﺩ ﻭ ﺍﺯ ﺨﻴﺎﻨﺕ ﺩﺭ ﺍﻤﺎﻨﺕ ﻫﺎ ﺨﻭﺩﺩﺍﺭﻯ ﻤىﻭﺭﺯﻨﺩ‪.‬‬
‫ﺯ‪ :‬ﺒﻪ ﻋﻬﺩ ﻭ ﭙﻴﻤﺎﻥ ﺨﻭﺩ ﺒﺎ ﺩﻴﮕﺭﺍﻥ ﺍﻝﺘﺯﺍﻡ ﻤىﻭﺭﺯﻨﺩ ﻭ ﺭﻋﺎﻴﺕ ﺁﻨﺭﺍ ﻻﺯﻡ ﻤىﺸﻤﺎﺭﻨﺩ‪.‬‬
‫ﺡ‪ :‬ﺒﻪ ﺤﻕ ﮔﻭﺍﻫﻰ ﻤىﺩﻫﻨﺩ ﻭ ﺒﺭ ﺸﻬﺎﺩﺕ ﻫﺎ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺤﻕ ﻫﻤﻭﺍﺭﻩ ﭙﺎﻴﺩﺍﺭ ﻭ ﺍﺴﺘﻭﺍﺭ ﺍﻨﺩ‪.‬‬
‫ﻯ‪ :‬ﺍﺯ ﻨﻤﺎﺯ ﺸﺎﻥ ﺤﻔﺎﻅﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﻨﻤﺎﺯﺸﺎﻥ ﺤﺭﻜﺎﺕ ﺒىﺭﻭﺡ ﻭ ﺒىﺠﺎﻥ ﻨﺒﻭﺩﻩ ﻭ ﺒﺸﻜل ﻴﻙ ﻋﺎﺩﺕ ﻭ ﺒﺎ ﺒىﺨﺒﺭﻯ ﻭ‬
‫ﻏﻔﻠﺕ ﺍﻨﺠﺎﻡ ﻨﻤىﺩﻫﻨﺩ‪ ،‬ﺒﻠﻜﻪ ﺒﺎ ﺍﻋﺘﻨﺎﺀ ﻭ ﺍﻝﺘﻔﺎﺕ ﺨﺎﺹ ﺒﻪ ﻨﻤﺎﺯ ﻤىﭙﺭﺩﺍﺯﻨﺩ‪.‬‬
‫ﺍﻴﻨﻬﺎ ﺒﻪ ﺒﻬﺸﺕ ﻤىﺭﻭﻨﺩ ﻭ ﺒﺎ ﺍﻋﺯﺍﺯ ﻭ ﺍﻜﺭﺍﻡ ﺩﺭ ﺁﻥ ﺒﺴﺭ ﻤىﺒﺭﻨﺩ‪.‬‬
‫ﻭ ﺍﻤﺎ ﻜﺎﻓﺭﺍﻥ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﭽﻭﻥ ﺤﺭﻑ ﻫﺎﻯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺩﺭ ﺒﺎﺭﻩ ﺁﺨﺭﺕ ﻭ ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ ﻤىﺸﻨﻭﻨﺩ‪ ،‬ﺍﻭ‬
‫ﺭﺍ ﭽﻨﺎﻥ ﺩﺭ ﻤﺤﺎﺼﺭﻩ ﻤىﮕﻴﺭﻨﺩ ﻭ ﮔﺭﻭﻩ ﮔﺭﻭﻩ ﺤﻭل ﺍﻭ ﺤﻠﻘﻪ ﻤىﺸﻭﻨﺩ ﻭ ﺍﻅﻬﺎﺭ ﻤﺨﺎﻝﻔﺕ ﻤىﻜﻨﻨﺩ ﻜﻪ ﮔﻤﺎﻥ ﻤىﺒﺭﻯ‬
‫ﻫﺭ ﻜﺩﺍﻡ ﺸﺎﻥ ﺍﺯ ﺍﻴﻥ ﻤﺨﺎﻝﻔﺕ ﻫﺎ ﻁﻤﻊ ﻭﺭﻭﺩ ﺒﻪ ﺒﻬﺸﺕ ﻨﻌﻤﺕ ﺒﺎﺭ ﺭﺍ ﺩﺍﺭﻨﺩ ﻭ ﺒﺎ ﻫﺭ ﻤﺨﺎﻝﻔﺘﻰ ﺴﻨﺩ ﺩﺨﻭل ﺒﻪ ﺒﻬﺸﺕ‬
‫ﺭﺍ ﺒﺩﺴﺕ ﻤىﺂﻭﺭﻨﺩ‪ .‬ﺁﻨﻬﺎ ﺒﺎﻭﺭﻯ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﺒﻬﺸﺕ ﻭ ﺩﻭﺯﺥ ﻨﺩﺍﺭﻨﺩ‪ ،‬ﻤﺨﺎﻝﻔﺕ ﺸﺎﻥ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﭽﻨﺎﻥ ﺸﺩﻴﺩ‬
‫ﺍﺴﺕ ﻜﻪ ﮔﻭﻴﺎ ﻁﻤﻊ ﺩﺍﺨل ﺸﺩﻥ ﺒﻪ ﺒﻬﺸﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﭽﺭﺍ ﺍﻴﻥ ﮔﺭﻭﻩ‪ ،‬ﺯﻨﺩﮔﻰ ﻤﺠﺩﺩ ﺒﻌﺩ ﺍﺯ ﻤﺭﮒ ﺭﺍ ﺍﻨﻜﺎﺭ ﻤىﻜﻨﻨﺩ ﻭ ﺤﺭﻑ ﻫﺎﻯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﻤﻭﺭﺩ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ‬
‫ﺍﻴﻨﮕﻭﻨﻪ ﻏﻴﺭﺒﺎﻭﺭ ﻜﺭﺩﻨﻰ ﻤىﺸﻤﺎﺭﻨﺩ؟ ﻤﮕﺭ ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺍﺯ ﭽﻪ ﭽﻴﺯﻯ ﺁﻨﺎﻨﺭﺍ ﺁﻓﺭﻴﺩﻩ؟ ﺍﺯ ﻫﻤﻴﻥ ﺨﺎﻙ ﻜﻪ ﺩﺭ‬

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‫ﻭﺠﻭﺩ ﭙﺩﺭ ﻭ ﻤﺎﺩﺭ ﺸﺎﻥ ﺒﻪ ﻨﻁﻔﻪ ﺘﺒﺩﻴل ﺸﺩﻩ‪ .‬ﻤﮕﺭ ﺨﻠﻘﺕ ﻤﺠﺩﺩ ﺍﺯ ﺍﻴﻥ ﺨﺎﻙ ﺭﺍ ﺩﺸﻭﺍﺭ ﻤىﺒﻴﻨﻨﺩ؟! ﻤﮕﺭ ﭙﺭﻭﺭﺩﮔﺎﺭﻯ‬
‫ﺭﺍ ﻜﻪ ﺍﻴﻥ ﻜﺎﺌﻨﺎﺕ ﮔﺴﺘﺭﺩﻩ ﻭ ﻋﻅﻴﻡ ﺭﺍ ﺍﺩﺍﺭﻩ ﻤىﻜﻨﺩ ﻭ ﺁﻓﺘﺎﺏ ﺭﺍ ﻫﺭ ﺭﻭﺯﻯ ﺍﺯ ﻤﺸﺭﻕ ﺨﺎﺼﻰ ﺒﺭﻤىﺂﺭﺩ ﻭ ﺩﺭ‬
‫ﻤﻐﺭﺏ ﺨﺎﺼﻰ ﻓﺭﻭ ﻤىﻨﺸﺎﻨﺩ‪ ،‬ﺍﺯ ﺁﻓﺭﻴﻨﺵ ﻤﺠﺩﺩ ﺍﻨﺴﺎﻥ ﻋﺎﺠﺯ ﻤىﺸﻤﺎﺭﻨﺩ؟! ﺩﺭﺤﺎﻝﻴﻜﻪ ﺒﺭﺍﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻤﺸﺎﺭﻕ ﻭ‬
‫ﻤﻐﺎﺭﺏ ﻨﻪ ﺘﻨﻬﺎ ﺁﻓﺭﻴﻨﺵ ﻤﺠﺩﺩ ﺁﻨﺎﻥ ﺴﻬل ﻭ ﺁﺴﺎﻥ ﺍﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﭙﻴﺩﺍﻴﺵ ﻤﻭﺠﻭﺩ ﺒﻬﺘﺭ ﺍﺯ ﺁﻨﺎﻥ ﻨﻴﺯ ﻗﺎﺩﺭ ﻭ ﺘﻭﺍﻨﺎﺴﺕ‪،‬‬
‫ﻫﻴﭻ ﭽﻴﺯﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺍﻭ ﺭﺍ ﻋﺎﺠﺯ ﻭ ﻨﺎﺘﻭﺍﻥ ﺴﺎﺯﺩ‪.‬‬
‫ﺍﻴﻥ ﮔﺭﻭﻩ ﺭﺍ ﺩﺭ ﻤﺼﺭﻭﻓﻴﺕ ﻫﺎﻯ ﻜﻭﺩﻜﺎﻨﻪ ﻭ ﺒﺎﺯﻯ ﻫﺎﻯ ﻁﻔﻼﻨﻪ ﺸﺎﻥ ﺘﺎ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺭﻭﺯﻯ ﻜﻪ ﻭﻋﺩﻩ ﺍﺵ ﺩﺍﺩﻩ‬
‫ﻤىﺸﻭﺩ ﺒﻪ ﺤﺎل ﺨﻭﺩ ﺒﮕﺫﺍﺭ‪ ،‬ﺘﺎ ﺭﻭﺯﻴﻜﻪ ﺍﺯ ﮔﻭﺭﻫﺎ ﭽﻨﺎﻥ ﺸﺘﺎﺒﺎﻥ ﺒﻴﺭﻭﻥ ﻤىﺂﻴﻨﺩ ﻜﻪ ﮔﻭﻴﺎ ﺒﺴﻭﻯ ﻨﺸﺎﻨﻪ ﻫﺎﻯ ﻨﺼﺏ‬
‫ﺸﺩﻩ ﻤىﺩﻭﻨﺩ‪ ،‬ﺩﻴﺩﻩ ﻫﺎﻯ ﺸﺎﻥ ﺨﻴﺭﻩ ﻭ ﺘﺭﺴﺎﻥ ﻭ ﺫﻝﺕ ﻭ ﺯﺒﻭﻨﻰ ﺒﺭ ﺁﻨﺎﻥ ﻤﺴﺘﻭﻝﻰ‪ ،‬ﻭ ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻪ ﺸﻭﺩ‪ :‬ﺍﻴﻥ ﺍﺴﺕ‬
‫ﻫﻤﺎﻥ ﺭﻭﺯﻯ ﻜﻪ ﻭﻋﺩﻩ ﺍﺵ ﺒﻪ ﺸﻤﺎ ﺩﺍﺩﻩ ﻤىﺸﺩ‪.‬‬
‫‪1‬ـ )ا‪) d‬ا

'رى‪&9 ،‬اب وا‪3%)# SM‬‬ ‫ب وَا‪* Sٍ ِM‬‬‫ل َ‪E‬ﺉِ‪َ&َِ ٌV‬ا ٍ‬ ‫ََ َ‬
‫اى‪.‬‬
‫‪2‬ـ آ آ"ان را ‪ #8%‬اى ‪Z‬ن د"‪ S‬آ‪3‬‬ ‫‪ َُG N‬دَا"ِ‪* ٌS‬‬
‫‪َ َْG 6‬‬ ‫‪َ ِِ"َ ْFG‬‬
‫اى‪.‬‬
‫‪3‬ـ از )ى اى داراى ‪9‬و‪ 3'Y‬ه‪.‬‬ ‫ج*‬ ‫‪ 6‬ا‪ ِ?FG‬ذِي ا‪ِ ََ ْG‬ر ِ‬ ‫ َ‬
‫ح ِإ‪4 ِ" َِْG‬ـ "‪
#‬ه و روح در روزى )‪@ j‬‬ ‫‪u‬ﺉِ َ‪ ُK‬وَا‪G‬و ُ‬ ‫ج ا‪َ َ ْG‬‬‫‪ُ ُ َْ:‬‬
‫ىو‪ %‬آ !ارش ‪ 3T,‬ه‪c‬ار ل ا‪.d‬‬ ‫‪w‬‬
‫‪َ 6‬أ‪َ ْG‬‬
‫ن ِ!َْا ُر ُ‪َ ِْ َ 3‬‬‫َ)ْ ٍم آَ َ‬
‫ََ‪* ٍK‬‬
‫‪ :1‬ﺩﺭ ﻤﻭﺭﺩ ﺍﻴﻨﻜﻪ ﻤﺭﺍﺩ ﺍﺯ "ﺴﺎﺌل ﻋﺫﺍﺏ" ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﭽﻴﺴﺕ ﻭ ﭽﻪ ﻜﺴﻰ ﺍﻴﻥ ﻋﺫﺍﺏ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ ﺭﺍ ﺨﻭﺍﺴﺘﺎﺭ ﺸﺩﻩ‪،‬‬
‫ﭽﻨﺩ ﺘﻭﺠﻴﻪ ﻤﻴﺎﻥ ﻤﻔﺴﺭﺍﻥ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺨﻭﺍﺴﺘﺎﺭ ﺍﻴﻥ ﻋﺫﺍﺏ ﺸﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺒﺭﺨىﻤﻌﺘﻘﺩ ﺍﻨﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ﺁﻥ ﺸﺨﺹ ﻤﻌﻴﻨﻰ ﭽﻭﻥ "ﻤﻐﺎﻥ ﺒﻥ ﺤﺎﺭﺙ" ﻴﺎ "ﻨﻀﺭﺒﻥ ﺤﺎﺭﺙ" ﺍﺴﺕ ﻜﻪ ﻫﻨﮕﺎﻡ‬
‫ﻤﻨﺼﻭﺏ ﺸﺩﻥ ﺤﻀﺭﺕ ﻋﻠﻰ ﺒﻪ ﻤﻘﺎﻡ ﺨﻼﻓﺕ ﻭ ﻭﻻﻴﺕ ﺩﺭ ﻏﺩﻴﺭ ﺨﻡ ﻭ ﭙﺨﺵ ﺸﺩﻥ ﺍﻴﻥ ﺨﺒﺭ ﺩﺭ ﺸﻬﺭﻫﺎ ﺨﺸﻤﮕﻴﻥ‬
‫ﮔﺸﺕ ﻭ ﺨﺩﻤﺕ ﺭﺴﻭل ﺨﺩﺍ ﺁﻤﺩ ﻭ ﮔﻔﺕ‪ :‬ﺁﻴﺎ ﺍﻴﻥ ﺍﺯ ﻨﺎﺤﻴﻪ ﺘﻭ ﺍﺴﺕ‪ ،‬ﻴﺎ ﺍﺯ ﻨﺎﺤﻴﻪ ﺨﺩﺍﻭﻨﺩ؟ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻓﺭﻤﻭﺩ‪ :‬ﺍﺯ‬
‫ﻨﺎﺤﻴﻪ ﺨﺩﺍ ﺍﺴﺕ‪ ،‬ﺍﻭ ﺒﻴﺸﺘﺭ ﻨﺎﺭﺍﺤﺕ ﺸﺩ ﻭ ﮔﻔﺕ ﺨﺩﺍﻭﻨﺩﺍ! ﺍﮔﺭ ﺍﻴﻥ ﺤﻕ ﺍﺴﺕ ﻭ ﺍﺯ ﻨﺎﺤﻴﻪ ﺘﻭ ﺍﺴﺕ ﺴﻨﮕﻰ ﺍﺯ ﺁﺴﻤﺎﻥ‬
‫ﺒﺭ ﻤﺎ ﻓﺭﻭﺩ ﺁﻭﺭ‪ ،‬ﻭ ﺩﺭ ﺍﻴﻥ ﻫﻨﮕﺎﻡ ﺴﻨﮕﻰ ﻓﺭﻭﺩ ﺁﻤﺩ ﻭ ﺒﺭﺴﺭ ﺍﻭ ﺨﻭﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﻜﺸﺕ‪.‬‬
‫ﺝ‪ :‬ﻤﺭﺍﺩ ﺍﺯ ﺴﺎﺌل ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﻤﺭﺍﺩ ﺍﺯ ﻋﺫﺍﺏ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ ﻋﺫﺍﺏ ﺭﻭﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺴﺕ‪.‬‬

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‫ﺒﺎﻜﻤﻰ ﺩﻗﺕ ﺩﺭ ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﻜﻪ ﺸﺭﺡ ﺍﻴﻥ ﺁﻴﻪ ﺒﺤﺴﺎﺏ ﻤىﺭﻭﻨﺩ‪ ،‬ﺒﻪ ﻭﻀﻭﺡ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺘﻭﺠﻴﻪ ﺍﻭﻝﻰ ﻀﻌﻴﻑ ﻭ‬
‫ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺨﻴﻠﻰ ﺨﻴﻠﻰ ﻀﻌﻴﻑ ﻭ ﺒىﺭﺒﻁ ﺒﺎ ﻤﺤﺘﻭﺍﻯ ﺴﻭﺭﻩ ﺒﻭﺩﻩ ﻭ ﺒﺎ ﺘﻤﺎﻤﻰ ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﺩ‪ ،‬ﺒﻪ ﺍﻴﻥ‬
‫ﺩﻻﻴل‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﺯ ﺍﻴﻥ ﺁﻴﻪ ﺘﺎ ﭙﺎﻴﺎﻥ ﺴﻭﺭﻩ ﻜﻪ ﺒﻪ ﺁﻴﻪ "ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﺍﻝﺫﻯ ﻜﺎﻨﻭﺍ ﻴﻭﻋﺩﻭﻥ" ﺨﺘﻡ ﻤىﺸﻭﺩ‪ ،‬ﺒﺤﺙ ﺩﺭ ﺒﺎﺭﻩ ﻗﻴﺎﻤﺕ ﺍﺴﺕ‪،‬‬
‫ﺁﻴﺎﺕ ﺴﻭﺭﻩ ﭽﻨﺎﻥ ﺒﻬﻡ ﭙﻴﻭﺴﺘﻪ ﻭ ﻤﺭﺘﺒﻁ ﺍﻨﺩ ﻭ ﺒﺭﻫﻤﻴﻥ ﻤﻁﻠﺏ ﺘﺭﻜﻴﺯ ﺩﺍﺭﻨﺩ ﻜﻪ ﺩﺭ ﻫﻴﭻ ﻤﻘﻁﻊ ﺴﻭﺭﻩ‪ ،‬ﺍﻨﻘﻁﺎﻉ ﻭ‬
‫ﺩﻭﮔﺎﻨﮕﻰ ﺍﻯ ﺭﺍ ﻨﻤىﻴﺎﺒﻴﻡ ﻭ ﺒﺎ ﻫﻴﭻ ﺍﺴﺘﺩﻻﻝﻰ ﻨﻤىﺘﻭﺍﻥ ﻤﻁﻠﺏ ﺁﻴﻪ ﻨﺨﺴﻴﺘﻥ ﺭﺍ ﺠﺯ ﺍﺯ ﻋﺫﺍﺏ ﺭﺴﺘﺎﺨﻴﺯ ﮔﺭﻓﺕ‪.‬‬
‫ﺏ‪ :‬ﺁﻴﻪ ﭙﻨﺠﻡ ﻭ ﺩﺴﺘﻭﺭ ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﻴﻰ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﻭﻀﻭﺡ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺍﻴﻥ ﻋﺫﺍﺏ ﺩﺭﻤﻭﻋﺩ ﺜﺎﺒﺕ ﺨﻭﺩ‬
‫ﻓﺭﺍﻤىﺭﺴﺩ‪ ،‬ﺒﺎﻴﺩ ﺘﺎ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺁﻥ ﺸﻜﻴﺒﺎ ﺒﻭﺩ ‪.‬‬
‫ﺝ‪ :‬ﺁﻴﻪ ﺸﺸﻡ ﻤﺠﺎل ﻫﺭ ﻨﻭﻉ ﺸﻙ ﻭ ﺘﺭﺩﻴﺩ ﺭﺍ ﺍﺯ ﻤﻴﺎﻥ ﻤىﺒﺭﺩ ﻭ ﺼﺭﻴﺤﹰﺎ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ﺴﺎﺌل ﻴﻙ ﻓﺭﺩ ﻨﻪ‬
‫ﺒﻠﻜﻪ ﻴﻙ ﮔﺭﻭﻩ ﺍﺴﺕ‪ ،‬ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﺩ ﻜﻪ ﻝﻔﻅ "ﺍﻨﻬﻡ"‪ ،‬ﺼﻴﻐﻪ ﺠﻤﻊ ﻏﺎﺌﺏ‪ ،‬ﺒﺠﺎﻯ "ﺍﻨﻪ" ﺁﻤﺩﻩ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﺍﻴﻥ ﺁﻴﻪ ﻨﺸﺎﻥ‬
‫ﻤىﺩﻫﺩ ﻜﻪ ﺁﻨﺎﻥ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺍﻴﻥ ﺭﻭﺯ ﺭﺍ ﺒﻌﻴﺩ ﻤىﺸﻤﺎﺭﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺩﺭ ﻭﺍﻗﻊ ﻭ ﺩﺭ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﺍﻝﻬﻰ ﻗﺭﻴﺏ ﺍﺴﺕ‬
‫ﻭ ﺒﻪ ﺯﻭﺩﻯ ﻓﺭﺍ ﻤىﺭﺴﺩ‪.‬‬
‫ﺩ‪ :‬ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﺒﺎ ﺸﺭﺡ ﻭ ﺘﻔﺼﻴل ﺒﻴﺸﺘﺭﻯ ﺍﻴﻥ ﻋﺫﺍﺏ ﺭﺍ ﻭ ﺭﻭﺯﻯ ﺭﺍ ﻜﻪ ﺩﺭ ﺁﻥ ﻨﺎﺯل ﻤىﺸﻭﺩ‪ ،‬ﺒﻴﺎﻥ ﻤىﻜﻨﺩ ﻭ‬
‫ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺁﺴﻤﺎﻥ ﭽﻭﻥ ﻓﻠﺯ ﮔﺩﺍﺨﺘﻪ ﺨﻭﺍﻫﺩ ﺒﻭﺩ ﻭ ﻜﻭﻩ ﻫﺎ ﭽﻭﻥ ﭙﺸﻡ ﺤﻼﺠﻰ ﺸﺩﻩﺀ ﺭﻨﮕﻴﻥ‪.‬‬
‫ﺘﻌﺠﺏ ﻤىﻜﻨﻴﻡ ﻜﻪ ﭽﺭﺍ ﻫﻤﻪﺀ ﺍﻴﻥ ﻭﻀﺎﺤﺕ ﻫﺎ ﻭ ﺼﺭﺍﺤﺕ ﻫﺎ ﺭﺍ ﻨﺎﺩﻴﺩﻩ ﮔﺭﻓﺘﻪ ﻭ ﺭﺍﺒﻁﻪ ﺁﻴﻪ ﺭﺍ ﺒﺎ ﺒﻘﻴﻪ ﺁﻴﺎﺕ ﺒﺭﻴﺩﻩ‬
‫ﻭ ﺒﺩﻭﻥ ﺩﺭ ﻨﻅﺭﺩﺍﺸﺕ ﺍﺭﺘﺒﺎﻁﺵ ﺒﺎ ﻤﻭﻀﻭﻉ ﺒﺤﺙ ﺴﻭﺭﻩ ﻭ ﺸﺭﺡ ﻭ ﺘﻔﺼﻴل ﺁﻴﻪ ﺩﺭ ﺁﻴﺎﺕ ﺒﻌﺩﻯ‪ ،‬ﺒﻪ ﺘﺄﻭﻴل ﻭ ﺘﻌﺒﻴﺭﻯ‬
‫ﻤىﭙﺭﺩﺍﺯﻨﺩ ﻜﻪ ﺍﻨﺴﺎﻥ ﺭﺍ ﺍﺯ ﺍﺼل ﻤﻁﻠﺏ ﻓﺭﺴﺦ ﻫﺎ ﺩﻭﺭ ﻤىﺒﺭﺩ؟! ﮔﻤﺎﻥ ﻤىﻜﻨﻴﻡ ﻜﻪ ﺒﻴﻤﺎﺭﻯ ﺭﻭﺍﻴﺕ ﺯﺩﮔﻰ ﻤﻭﺠﺏ‬
‫ﺍﻴﻥ ﺍﺸﺘﺒﺎﻩ ﻤىﺸﻭﺩ‪ .‬ﻋﺩﻩ ﺍﻯ ﺒﻪ ﺍﻴﻥ ﺒﻴﻤﺎﺭﻯ ﻤﺒﺘﻼ ﻤىﺸﻭﻨﺩ ﻜﻪ ﻫﺭ ﭽﻪ ﺭﺍ ﺍﺯ ﺍﻓﺭﺍﺩ ﮔﺭﻭﻩ ﺨﻭﺩ ﺸﻨﻴﺩﻨﺩ‪ ،‬ﻫﺭﭽﻨﺩ ﺒﺎ‬
‫ﻗﺭﺁﻥ ﺨﺩﺍ ﺘﺼﺎﺩﻡ ﻜﻨﺩ‪ ،‬ﺼﺩﺩﺭﺼﺩ ﻤىﭙﺫﻴﺭﻨﺩ‪ ،‬ﺭﻭﺍﻴﺕ ﺭﺍ ﻤﻌﻴﺎﺭ ﻤىﮕﻴﺭﻨﺩ ﻭ ﺁﻴﻪ ﻗﺭﺁﻥ ﺭﺍ ﺒﺎ ﺁﻥ ﻤىﺴﻨﺠﻨﺩ‪ ،‬ﺍﮔﺭ‬
‫ﺭﻭﺍﻴﺕ ﺒﺎ ﺁﻴﺕ ﺘﺼﺎﺩﻡ ﻜﺭﺩ‪ ،‬ﺘﺭﺠﻴﺢ ﻤىﺩﻫﻨﺩ ﻜﻪ ﺁﻴﻪ ﺭﺍ ﺘﺄﻭﻴل ﻜﻨﻨﺩ ﻭ ﺒﺎ ﺭﻭﺍﻴﺕ ﺴﺎﺯﮔﺎﺭ ﺴﺎﺯﻨﺩ‪ .‬ﻫﺭﮔﺯ ﺤﺎﻀﺭ‬
‫ﻨﻴﺴﺘﻨﺩ ﻜﻪ ﺭﻭﺍﻴﺎﺕ ﻤﺘﺼﺎﺩﻡ ﺒﺎ ﺁﻴﺎﺕ ﻜﺘﺎﺏ ﺨﺩﺍ ﺭﺍ ﺒﻪ ﺩﻴﻭﺍﺭ ﺒﻜﻭﺒﻨﺩ ﻭ ﺩﻭﺭ ﺒﺭﻴﺯﻨﺩ ﻭ ﺍﺯ ﭙﺫﻴﺭﻓﺘﻥ ﺁﻥ ﺍﺒﺎﺀ ﻭﺭﺯﻨﺩ‪ ،‬ﺩﺭ‬
‫ﺤﺎﻝﻴﻜﻪ ﺘﻘﺎﻀﺎﻯ ﺍﻴﻤﺎﻥ ﺒﻪ ﻜﺘﺎﺏ ﺨﺩﺍ ﻫﻤﻴﻥ ﺍﺴﺕ‪ ،‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺍﮔﺭ ﺤﺩﻴﺜﻰ ﺭﺍ ﺸﻨﻴﺩﻴﺩ ﻜﻪ ﺒﻪ ﻤﻥ ﻤﻨﺴﻭﺏ‬
‫ﻤىﻜﻨﻨﺩ ﻭﻝﻰ ﺒﺎ ﻗﺭﺁﻥ ﻤﺘﺼﺎﺩﻡ ﺍﺴﺕ ﺁﻨﺭﺍ ﺒﻪ ﺩﻴﻭﺍﺭ ﺒﻜﻭﺒﻴﺩ‪.‬‬
‫ﺝ‪ :‬ﺴﻭﺭﻩ ﺍﻯ ﻜﻪ ﺤﺩﻭﺩﹰﺍ ﺒﻴﺴﺕ ﺴﺎل ﻗﺒل ﺍﺯ ﺤﺎﺩﺜﻪ ﻏﺩﻴﺭ ﺨﻡ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﻭ ﻫﻴﭻ ﺭﻭﺍﻴﺘﻰ ﻭ ﻫﻴﭻ ﻨﺸﺎﻨﻪ ﺍﻯ ﺩﺭ ﻤﺘﻥ‬
‫ﺴﻭﺭﻩ ﻨﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺜﺎﺒﺕ ﻜﻨﺩ ﺒﺨﺸﻰ ﺍﺯ ﺍﻴﻥ ﺴﻭﺭﻩ ﺠﺩﺍ ﺍﺯ ﺒﺨﺵ ﺩﻴﮕﺭﻯ ﺩﺭ ﻤﺩﻴﻨﻪ ﻭ ﻤﺨﺼﻭﺼﹰﺎ ﺩﺭ ﺍﺜﻨﺎﻯ ﻋﻭﺩﺕ‬
‫ﭙﻴﺎﻤﻴﺭ)ﻉ( ﺍﺯ ﻤﻜﻪ ﺒﻪ ﻤﺩﻴﻨﻪ ﻨﺎﺯل ﺸﺩﻩ ﺒﺎﺸﺩ‪ ،‬ﺁﻴﺎﺕ ﺴﻭﺭﻩ ﭽﻨﺎﻥ ﺒﻬﻡ ﭙﻴﻭﺴﺘﻪ ﺍﻨﺩ ﻜﻪ ﺠﺩﺍ ﻜﺭﺩﻥ ﺁﻥ ﺒﻪ ﺩﻭ ﺒﺨﺵ ﻨﺎ‬
‫ﻤﻤﻜﻥ ﺍﺴﺕ‪ ،‬ﻜﺴﻰ ﻤىﺘﻭﺍﻨﺩ "ﻋﺫﺍﺏ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ" ﺩﺭ ﺁﻴﻪ ﺍﻭﻝﻰ ﺭﺍ ﺒﻪ ﻤﻌﻨﻰ ﻏﻴﺭ ﺍﺯ ﻋﺫﺍﺏ ﺭﺴﺘﺎﺨﻴﺯ ﺒﮕﻴﺭﺩ ﻜﻪ ﺍﺯ‬
‫ﻫﻤﻪ ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﭽﺸﻡ ﺒﭙﻭﺸﺩ‪.‬‬
‫‪2‬ـ‪ :3‬ﺩﻭ ﺘﻭﺠﻴﻪ ﺭﺍ ﺩﺭ ﺒﺎﺭﻩ ﺍﺭﺘﺒﺎﻁ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﺎ ﻫﻤﺩﻴﮕﺭ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﻋﺫﺍﺏ ﻤﺨﺼﻭﺹ ﻜﺎﻓﺭﺍﻥ ﺍﺴﺕ‪ ،‬ﺍﺤﺩﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺁﻨﺭﺍ ﺩﻓﻊ ﻜﻨﺩ‪ ،‬ﺍﺯ ﺴﻭﻯ ﺨﺩﺍﻯ ﺫىﺎﻝﻤﻌﺎﺭﺝ ﺍﺴﺕ‪.‬‬

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‫ﺏ‪ :‬ﺍﻴﻥ ﻋﺫﺍﺏ ﺒﺭﺍﻯ ﻜﺎﻓﺭﺍﻥ ﺍﺴﺕ‪ ،‬ﻫﻴﭻ ﺩﻓﻊ ﻜﻨﻨﺩﻩ ﺍﻯ ﺒﺭﺍﻯ ﺁﻥ ﺍﺯ ﺴﻭﻯ ﺨﺩﺍ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺒﺎﺭﻩ ﺫﻯ ﺍﻝﻤﻌﺎﺭﺝ ﻨﻴﺯ ﺩﻭ ﺘﻭﺠﻴﻪ ﺩﺭﺨﻭﺭ ﺘﻭﺠﻪ ﺭﺍ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻋﺩﻩ ﺍﻯ ﻤﻌﺎﺭﺝ ﺭﺍ ﺠﻤﻊ ﻤﻌﺭﺝ ﺒﻪ ﻤﻌﻨﻰ ﺁﻝﻪ ﻭ ﻤﻜﺎﻥ ﻋﺭﻭﺝ ﻭ ﺒﺎﻻ ﺭﻓﺘﻥ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﻤﻌﺘﻘﺩ ﺍﻨﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ‬
‫ﺁﻥ ﺁﺴﻤﺎﻨﻬﺎ ﻭ ﻤﺤل ﻫﺎﺌﻰ ﺍﺴﺕ ﻜﻪ ﻓﺭﺸﺘﻪ ﻫﺎ ﺘﺎ ﺭﺴﻴﺩﻥ ﺒﻪ ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ ﻁﻰ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﻋﺩﻩ ﺍﻯ ﺁﻨﺭﺍ ﻤﺩﺍﺭﺝ ﻤﻌﻨﻭﻯ ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ ﻭ ﺒﻪ ﻓﻀﺎﺌل ﺍﺨﻼﻗﻰ ﺘﻔﺴﻴﺭﻜﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺘﻭﺠﻴﻪ ﺩﻴﮕﺭﻯ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻤﻌﺎﺭﺝ ﺠﻤﻊ ﻤﻌﺭﺝ ﺒﻪ ﻤﻌﻨﻰ ﻋﺭﻭﺠﮕﺎﻩ ﺒﻭﺩﻩ ﻭ ﻤﺭﺍﺩ ﺍﺯ ﺁﻥ ﺯﻤﺎﻥ ﻋﺭﻭﺝ ﺒﺴﻭﻯ‬
‫ﺨﺩﺍ ﻭ ﺤﻀﻭﺭﻴﺎﺒﻰ ﺒﻪ ﺒﺎﺭﮔﺎﻩ ﻭﻯ ﻤىﺒﺎﺸﺩ‪.‬‬
‫ﺍﺯ ﺁﻴﻪ ﺒﻌﺩﻯ ﻜﻪ ﻋﺭﻭﺠﮕﺎﻩ ﻓﺭﺸﺘﻪ ﻫﺎ ﻭ ﺴﺭﻭﺭ ﻭ ﺴﺭﺩﺍﺭﺸﺎﻥ ﺤﻀﺭﺕ ﺠﺒﺭﺌﻴل ﺭﺍ ﺩﺭ ﭙﻨﺠﺎﻩ ﻫﺯﺍﺭ ﺴﺎل ﻤىﺨﻭﺍﻨﺩ‪،‬‬
‫ﺒﺨﻭﺒﻰ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ﻋﺭﻭﺠﮕﺎﻩ ﻫﺎ ﻤﻭﻋﺩ ﻋﺭﻭﺝ ﺒﺴﻭﻯ ﺨﺩﺍﺴﺕ‪ ،‬ﻴﻌﻨﻰ ﻫﺭ ﺤﻀﻭﺭﻴﺎﺒﻰ ﺒﻪ ﺒﺎﺭﮔﺎﻩ ﺒﺎ‬
‫ﻋﻅﻤﺕ ﻭﻯ ﺩﺭ ﻤﻭﻋﺩ ﺜﺎﺒﺕ ﻭ ﻤﻘﺭﺭﺵ ﺼﻭﺭﺕ ﻤىﮕﻴﺭﺩ‪.‬‬
‫‪4‬ـ ﻓﺭﺸﺘﻪ ﻫﺎ ﻭ ﺴﺭﺩﺍﺭ ﺸﺎﻥ ﺤﻀﺭﺕ ﺠﺒﺭﺌﻴل ﻜﻪ ﻜﺎﺭ ﺭﻭﺡ ﻭ ﺯﻨﺩﮔﻰ ﺒﻪ ﺍﻭ ﻤﻔﻭﺽ ﺸﺩﻩ‪ ،‬ﻋﺭﻭﺠﮕﺎﻩ ﺨﺎﺹ ﺨﻭﺩ‬
‫ﺭﺍ ﺩﺍﺭﻨﺩ‪ ،‬ﺒﺭﻨﺎﻤﻪ ﭙﻨﺠﺎﻩ ﻫﺯﺍﺭ ﺴﺎﻝﻪ ﺒﻪ ﺁﻨﺎﻥ ﺘﻔﻭﻴﺽ ﻤىﺸﻭﺩ‪ ،‬ﺩﺭ ﭙﺎﻴﺎﻥ ﻤﺄﻤﻭﺭﻴﺕ ﺒﺴﻭﻯ ﺨﺩﺍ ﻋﺭﻭﺝ ﻤىﻜﻨﻨﺩ ﻭ ﺒﻪ‬
‫ﺒﺎﺭﮔﺎﻩ ﺍﻝﻬﻰ ﺤﻀﻭﺭ ﻤىﻴﺎﺒﻨﺩ‪ ،‬ﺘﺎ ﺍﺯ ﻤﺄﻤﻭﺭﻴﺕ ﻗﺒﻠﻰ ﺸﺎﻥ ﮔﺯﺍﺭﺵ ﺩﻫﻨﺩ ﻭ ﻭﻅﺎﻴﻑ ﺘﺎﺯﻩ ﺍﻯ ﺒﻪ ﻋﻬﺩﻩ ﺒﮕﻴﺭﻨﺩ‪،‬‬
‫ﻫﺭﻜﺎﺭﻯ ﻁﺒﻕ ﺒﺭﻨﺎﻤﻪ ﻫﺎﻯ ﺩﻗﻴﻕ ﻭ ﻁﻭﻴل ﺍﻝﻤﺩﺕ‪ ،‬ﺩﺭ ﻤﻭﻋﺩ ﺨﺎﺹ ﻭ ﺜﺎﺒﺘﺵ ﺘﺤﻘﻕ ﻤىﻴﺎﺒﺩ‪ ،‬ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ‬
‫ﺒىﺠﻬﺕ ﻋﺠﻠﻪ ﺩﺍﺭﻨﺩ ﻭ ﺨﻭﺍﻫﺎﻥ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﺘﺤﻘﻕ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺍﻨﺩ‪.‬‬
‫ﺍﻴﻥ ﻤﻁﻠﺏ ﻜﻪ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺨﻭﺍﻫﺎﻥ ﻨﺯﻭل ﻓﻭﺭﻯ ﻋﺫﺍﺏ ﺸﺩﻩ ﺍﻨﺩ ﻭ ﺘﺄﺨﻴﺭ ﺩﺭ ﻓﺭﺍﺭﺴﻴﺩﻥ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺩﻝﻴﻠﻰ ﺒﺭﺍﻯ ﺍﻨﻜﺎﺭ ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺩﺭ ﺁﻴﺎﺕ ﻤﺘﻌﺩﺩ ﻗﺭﺁﻥ ﺒﺎ ﺼﻴﻐﻪ ﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﺁﻤﺩﻩ ﺍﺴﺕ‪ ،‬ﭽﻨﺎﻨﭽﻪ‬
‫ﺩﺭ ﺁﻴﻪ ‪ 47‬ﺴﻭﺭﻩ ﺍﻝﺤﺞ ﻤىﺨﻭﺍﻨﻴﻡ‪:‬‬
‫ﻥ*‬
‫ﺴ ﹶﻨ ٍﺔ ِﻤﻤ‪‬ﺎ ﹶﺘ ‪‬ﻌﺩ‪‬ﻭ ‪‬‬
‫ﻑ ‪‬‬
‫ﻙ ﹶﻜ َﺄﻝﹾ ِ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﺭ‪‬ﺒ ‪‬‬
‫ﻥ ‪‬ﻴﻭ‪‬ﻤ‪‬ﺎ ِ‬
‫ﻑ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭﻋ‪ ‬ﺩ ‪‬ﻩ ‪‬ﻭِﺇ ‪‬‬
‫ﺏ ‪‬ﻭﹶﻝﻥ‪ ‬ﻴﺨﹾِﻠ ﹶ‬
‫ﻙ ﺒِﺎﻝﹾ ‪‬ﻌﺫﹶﺍ ِ‬
‫ﺠﻠﹸﻭ ﹶﻨ ‪‬‬
‫‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﻌ‪ِ ‬‬
‫ﻭ ﺍﺯ ﺘﻭ ﺒﺎ ﻋﺠﻠﻪ ﺨﻭﺍﻫﺎﻥ ﻋﺫﺍﺏ ﺍﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺨﺩﺍﻭﻨﺩ ﻫﺭﮔﺯ ﺍﺯ ﻭﻋﺩﻩ ﺍﺵ ﺘﺨﻠﻑ ﻨﻤىﻜﻨﺩ‪ ،‬ﻭﻝﻰ ﻴﻙ ﺭﻭﺯ ﻨﺯﺩ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﭽﻭﻥ ﻫﺯﺍﺭﺴﺎﻝﻰ ﺍﺴﺕ ﻜﻪ ﺸﻤﺎ ﻤىﺸﻤﺎﺭﻴﺩ‪.‬‬
‫‪5‬ـ ‪ N,‬ﺹ‪8‬آ‪ 6‬ﺹ‪ 8‬ز‪.8‬‬ ‫‪*u‬‬ ‫"َﺹْ‪ ِْ8‬ﺹَ‪ًْ8‬ا ‪ً ِ َY‬‬
‫‪6‬ـ ى' ن آ ‪%Z‬ن دورش ى(ار‪.%‬‬ ‫ِإ‪َ َ ُْ4?%‬وْ‪ًَِ َُ%‬ا *‬
‫‪7‬ـ و ‪c%‬د ‪ j‬ى ر‪.‬‬ ‫َو‪ََ%‬ا ُ‪* ً8َِM 3‬‬
‫‪8‬ـ روز ‪ Z‬ن ‪)5‬ن "‪/ cF‬ا
اى‬ ‫‪*V‬‬
‫ن ا‪ُ Eَ ?G‬ء آَ‪ِ ْ4ُ ْG‬‬
‫َ)ْ َم ‪ُ )ُ َ:‬‬
‫‪.#‬‬
‫‪9‬ـ و آ)‪ 3‬ه ‪)5‬ن ‪3# YuI ,‬ء‬ ‫‪*6‬‬
‫ل آَ‪ِ ْ4ِْG‬‬
‫ن ا‪ُ َ8ِTْG‬‬
‫َو‪ُ )ُ َ:‬‬
‫ر‪.'%‬‬
‫‪10‬ـ و ‪ (%‬ه دو
ارى از ه‬
‫دو
‪.‬‬ ‫ل ‪* ً ِ َI ٌِ َI‬‬
‫@ ََْ ُ‬
‫َو َ‬
‫‪11‬ـ ه‪%Z 5‬ن ‪ ،%)# 3%‬ا‪%‬ن‬

‫‪111‬‬
‫‪T‬م دو‪ d‬دا‪#

#‬آ آش " ده‬ ‫ُ‪ُ?oَ8‬و‪ )َ َ ُْ4َ%‬د ا‪ُ ِ ْTُ ْG‬م ‪َِ
ْOَ ْ)َG‬ي‬
‫در ا ‪&9‬اب ‪%Z‬وز "ز‪%‬ا‪ j%‬را‪.‬‬ ‫ب َ)ِِْ ٍ& ِ‪* َِِ8‬‬ ‫ِ‪َ&َ9 ْ6‬ا ِ‬
‫‪12‬ـ و ز‪ j%‬را و ادرش را‪.‬‬
‫‪13‬ـ و ‪ F8M‬اش را آ ‪ 3,‬ىهش‪.‬‬ ‫َوﺹَ‪َ ِِ
َ8ِI‬وَأِِ *‬
‫‪14‬ـ و ه ء ‪ %%Z‬در ز‪ 6‬ا‪N( ،%‬‬ ‫َو"َ‪ ِِ
َFِo‬ا‪ُْ: ِ
?G‬وِِ *‬
‫‪T%‬ت دهش‪.‬‬ ‫ض ‪? ُ ًِ َY‬‬
‫¡رْ ِ‬ ‫َوَ‪ ِ" 6‬ا َ‬
‫ُ‪* ِِT‬‬
‫‪5‬ـ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﺼﺒﺭ ﻭ ﺸﻜﻴﺒﺎﺌﻰ ﺯﻴﺒﺎ ﻭ ﺠﻤﻴل ﻤﺄﻤﻭﺭ ﻤىﺸﻭﺩ‪ ،‬ﺼﺒﺭﻯ ﻜﻪ ﻨﻪ ﺩﺭ ﺁﻥ ﺸﻜﻭﻩ ﻭ ﺁﻩ ﻭ‬
‫ﻨﺎﻝﻪ ﺍﺴﺕ ﻭ ﻨﻪ ﻴﺄﺱ ﻭ ﻨﺎ ﺍﻤﻴﺩﻯ‪ ،‬ﻨﻪ ﻤﻭﺠﺏ ﺘﺭﻙ ﺜﺒﺎﺕ ﻭ ﺍﺴﺘﻘﺎﻤﺕ ﻤىﺸﻭﺩ ﻭ ﻨﻪ ﺒﺎﻋﺙ ﻗﻁﻊ ﻤﺒﺎﺭﺯﻩ‪ ،‬ﺒﺎﻴﺩ ﺩﺭ ﺒﺭﺍﺒﺭ‬
‫ﻝﺠﺎﺠﺕ ﻫﺎﻯ ﺩﺸﻤﻨﺎﻥ ﻭ ﻤﺨﺎﻝﻔﺕ ﻫﺎﻯ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺸﺩ‪ .‬ﺍﺯ ﺩﺴﺘﻭﺭ ﺼﺒﺭ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤﻌﻠﻭﻡ‬
‫ﻤىﺸﻭﺩ ﻜﻪ ﻤﺨﺎﻝﻔﺕ ﻫﺎﻯ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺘﺎ ﻤﺭﺯ ﺁﺯﺍﺭ ﻭ ﺍﺫﻴﺕ ﭙﻴﺎﻤﺒﺭ ﺒﺎﻻ ﺭﻓﺘﻪ ﻭ ﻜﺎﺭ ﺒﺠﺎﻴﻰ ﺭﺴﻴﺩﻩ ﺒﻭﺩ ﻜﻪ‬
‫ﻤﺨﺎﻝﻔﺎﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤىﮕﻔﺘﻨﺩ‪ :‬ﺍﮔﺭ ﻤﺤﻤﺩ)ﻉ( ﻓﺭﺴﺘﺎﺩﻩ ﺨﺩﺍﺴﺕ ﻭ ﺍﺩﻋﺎﻫﺎﻯ ﺍﻭ ﺩﺭ ﻤﻭﺭﺩ ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ ﺍﻋﻤﺎل‬
‫ﺤﻘﻴﻘﺕ ﺩﺍﺭﺩ‪ ،‬ﭽﺭﺍ ﺒﺎ ﻭﺠﻭﺩ ﻫﻤﻪﺀ ﻤﺨﺎﻝﻔﺕ ﻫﺎﺌﻰ ﻜﻪ ﻤﺎ ﺒﺎ ﺍﻭ ﺩﺍﺭﻴﻡ ﻋﺫﺍﺏ ﻤﻭﻋﻭﺩ ﺍﻝﻬﻰ ﺒﺭﻤﺎ ﻓﺭﻭﺩ ﻨﻤىﺂﻴﺩ؟ ﻜﺠﺎﺴﺕ‬
‫ﺍﻴﻥ ﺭﺴﺘﺎﺨﻴﺯ؟ ﭽﻪ ﺯﻤﺎﻨﻰ ﺭﻭﺯ ﻋﺫﺍﺏ ﻤﺎ ﻓﺭﺍ ﻤىﺭﺴﺩ؟ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺴﺘﻭﺭ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺩﺭ ﺒﺭﺍﺒﺭ ﻝﺠﺎﺠﺕ ﻫﺎ‬
‫ﺸﻜﻴﺒﺎ ﺒﺎﺸﺩ ﻭ ﺘﺄﺨﻴﺭ ﺩﺭ ﺘﻌﺫﻴﺏ ﻤﺨﺎﻝﻔﺎﻥ ﻨﺒﺎﻴﺩ ﺍﻭ ﺭﺍ ﻤﺸﻭﺵ ﺴﺎﺯﺩ‪.‬‬
‫‪6‬ـ ﻝﻔﻅ "ﺍﻨﻬﻡ" ﺩﺭ ﺁﻴﻪ ‪ 6‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ "ﺴﺎﺌل ﻋﺫﺍﺏ" ﻴﻙ ﻓﺭﺩ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﻴﻙ ﮔﺭﻭﻩ ﺒﻭﺩﻩ ﻭ ﺍﺯ "ﻴﺭﻭﻨﻬﻡ ﺒﻌﻴﺩﺍ" ﺩﺭ‬
‫ﺍﻴﻥ ﺁﻴﻪ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﻤﻨﻅﻭﺭ ﺁﻨﺎﻥ ﺍﺯ ﻋﺫﺍﺏ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ‪ ،‬ﻋﺫﺍﺏ ﺭﻭﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻭﺩﻩ‪ ،‬ﻤﺭﺍﺩ ﺁﻴﻪ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ‬
‫ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺒىﺠﻬﺕ ﺁﻨﺭﺍ ﺩﻭﺭ ﭙﻨﺩﺍﺸﺘﻪ ﺍﻨﺩ‪ ،‬ﺭﻭﺯ ﻭ ﻫﻔﺘﻪ ﺭﺍ ﻤﻌﻴﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺍﻴﻥ ﻤﻌﻴﺎﺭﻫﺎﻯ‬
‫ﻜﻭﭽﻙ‪ ،‬ﺭﺴﺘﺎﺨﻴﺯ ﺩﺭ ﻨﻅﺭﺸﺎﻥ ﺨﻴﻠﻰ ﺩﻭﺭ ﺠﻠﻭﻩ ﻤىﻜﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻨﺯﺩ ﺨﺩﺍ ﻭ ﺩﺭ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﺍﻝﻬﻰ ﻗﺭﻴﺏ ﺍﺴﺕ‪،‬‬
‫ﺍﮔﺭ ﺁﻨﺎﻥ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﻜﻭﭽﻙ ﺸﺎﻨﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭﻨﺩ‪ ،‬ﺍﺯ ﻤﺤﻴﻁ ﺘﻨﮓ ﺸﺎﻥ ﺒﻴﺭﻭﻥ ﺁﻴﻨﺩ‪ ،‬ﻗﻀﻴﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺒﺎ‬
‫ﻤﻌﻴﺎﺭﻫﺎﻴﻰ ﺒﺴﻨﺠﻨﺩ ﻜﻪ ﺒﺎ ﻋﻅﻤﺕ ﻭ ﺒﺯﺭﮔﻰ ﺍﻴﻥ ﻋﺎﻝﻡ ﺴﺎﺯﮔﺎﺭ ﺍﺴﺕ‪ ،‬ﺤﺘﻤﹰﺎ ﻤﺘﻭﺠﻪ ﻤىﺸﻭﻨﺩ ﻜﻪ ﺩﺭ ﻗﻀﺎﻭﺕ ﻫﺎﻯ‬
‫ﺘﻨﮓ ﻨﻅﺭﺍﻨﻪ ﺨﻭﺩ ﻤﺭﺘﻜﺏ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﺍﻨﺩ ﻭ ﭽﻭﻥ ﻤﻭﺠﻭﺩ ﺘﻨﮓ ﻨﻅﺭ ﻋﺠﻭل ﺒﺭﺨﻭﺭﺩ ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﺭﺴﺘﺎﺨﻴﺯ ﺩﺭ‬
‫ﻤﻌﻴﺎﺭﻫﺎﻯ ﺸﻤﺎ ﺩﻭﺭ ﺠﻠﻭﻩ ﻤىﻜﻨﺩ ﻭ ﺩﺭ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﺍﻝﻬﻰ‪ ،‬ﺁﻨﺠﺎ ﻜﻪ ﻴﻙ ﺭﻭﺯ ﺒﺭﺍﺒﺭ ﭙﻨﺠﺎﻩ ﻫﺯﺍﺭ ﺴﺎل ﺍﺴﺕ‪ ،‬ﻗﺭﻴﺏ ﻭ‬
‫ﻨﺯﺩﻴﻙ ﺍﺴﺕ‪ ،‬ﺍﻫﻤﻴﺕ ﺍﻴﻥ ﺍﺸﺎﺭﻩ ﺒﻪ ﺘﻔﺎﻭﺕ ﺩﺭ ﻤﻌﻴﺎﺭﻫﺎﻯ ﺯﻤﺎﻨﻰ ﺭﺍ ﺯﻤﺎﻨﻰ ﺩﺭﻙ ﻤىﻜﻨﻴﻡ ﻜﻪ ﻤﺘﻭﺠﻪ ﺸﻭﻴﻡ ﻜﻴﻬﺎﻥ‬

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‫ﺸﻨﺎﺴﺎﻥ ﻗﺭﻥ ﺒﻴﺴﺕ‪ ،‬ﺒﺭﺍﻯ ﺘﻭﻀﻴﺢ ﻓﺎﺼﻠﻪ ﻫﺎ ﻤﻴﺎﻥ ﻜﻬﻜﺸﺎﻥ ﻫﺎ‪ ،‬ﻨﺎﮔﺯﻴﺭ ﺸﺩﻨﺩ ﺭﻭﺯ‪ ،‬ﻫﻔﺘﻪ ﻭ ﻤﺎﻩ ﻭ ﺴﺎل ﺭﺍ ﻜﻨﺎﺭ‬
‫ﺒﮕﺫﺍﺭﻨﺩ‪ ،‬ﻭ ﻓﺎﺼﻠﻪ ﺍﻯ ﺭﺍ ﻜﻪ ﻨﻭﺭ ﺩﺭ ﻴﻙ ﺴﺎل ﻁﻰ ﻤىﻜﻨﺩ ﻤﻌﻴﺎﺭ ﺒﮕﻴﺭﻨﺩ ﻭ ﺍﺼﻁﻼﺡ ﺴﺎل ﻨﻭﺭﻯ ﺭﺍ ﺩﺭ ﻤﻴﺎﻥ‬
‫ﺒﻜﺸﻨﺩ ﻭ ﺒﮕﻭﻴﻨﺩ‪ :‬ﺍﻴﻥ ﻜﻬﻜﺸﺎﻥ ﺍﺯ ﺁﻥ ﻜﻬﻜﺸﺎﻥ ﭽﻨﺩ ﺼﺩ ﻫﺯﺍﺭ ﺴﺎل ﻨﻭﺭﻯ ﻓﺎﺼﻠﻪ ﺩﺍﺭﺩ‪ .‬ﺩﻴﺩﻨﺩ ﻜﻪ ﺭﻭﺯ ﺩﺭ ﻜﺭﻩ ﻤﺎﻩ‬
‫ﻭ ﻤﺭﻴﺦ ﻏﻴﺭ ﺍﺯ ﺭﻭﺯ ﺩﺭ ﺯﻤﻴﻥ ﺍﺴﺕ‪ ،‬ﻫﺭ ﺴﺘﺎﺭﻩ ﺍﻯ ﻤﺎﻩ ﻭ ﺴﺎل ﺨﺎﺹ ﺨﻭﺩ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺍﻴﻥ ﻴﻜﻰ ﺩﻴﮕﺭ ﺍﺯ ﺍﻋﺠﺎﺯ‬
‫ﻋﻠﻤﻰ ﻗﺭﺁﻥ ﺍﺴﺕ‪ .‬ﭙﻴﺎﻤﺒﺭ)ﻉ( ﭽﮕﻭﻨﻪ ﻓﻬﻤﻴﺩ ﻜﻪ ﻤﻌﻴﺎﺭﻫﺎﻯ ﺯﻤﺎﻨىﻴﻰ ﺭﺍ ﻜﻪ ﻤﺎ ﺍﻨﺴﺎﻨﻬﺎ ﺩﺭ ﻜﺭﻩ ﺯﻤﻴﻥ ﺒﻜﺎﺭ‬
‫ﻤىﮕﻴﺭﻴﻡ‪ ،‬ﻤﺨﺘﺹ ﺒﻪ ﺍﻴﻥ ﻤﺤﻴﻁ ﺍﺴﺕ‪ ،‬ﺩﺭ ﻤﺤل ﺩﻴﮕﺭﻯ ﺘﻁﺒﻴﻕ ﻨﻤىﺸﻭﺩ‪ ،‬ﻫﺭ ﻤﻘﺎﻡ ﻭ ﻤﻜﺎﻨﻰ‪ ،‬ﺯﻤﺎﻥ ﺨﺎﺹ ﺨﻭﺩ ﺭﺍ‬
‫‪8‬ـ‪ :9‬ﺩﺭ ﻤﻌﻴﺎﺭﻫﺎﻯ ﺍﻴﻥ ﮔﺭﻭﻩ ﻜﻭﺘﻪ ﺒﻴﻥ ﻭ ﻜﻡ ﻅﺭﻑ‪ ،‬ﺁﺴﻤﺎﻥ‪ ،‬ﺒﺯﺭﮔﺘﺭ ﺍﺯ ﺁﻥ ﺠﻠﻭﻩ ﻤىﻜﻨﺩ ﻜﻪ ﻤﺘﻼﺸﻰ ﺸﻭﺩ ﻭ‬
‫ﻓﺭﻭﺭﻴﺯﺩ‪ ،‬ﻭ ﻜﻭﻩ ﻫﺎ ﺴﻨﮕﻴﻥ ﺘﺭ ﺍﺯ ﺁﻨﻜﻪ ﺍﺯ ﺠﺎ ﺒﺭﻜﻨﺩﻩ ﺸﻭﻨﺩ‪ ،‬ﺒﮕﺫﺍﺭ ﺩﺭ ﺘﺼﻭﺭﺍﺕ ﻜﻭﺩﻜﺎﻨﻪ ﺸﺎﻥ ﻤﺼﺭﻭﻑ ﺒﺎﺸﻨﺩ‪،‬‬
‫ﮔﺎﻫﻰ ﺯﻤﺎﻥ ﺭﺍ ﺒﺎ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﻜﻭﭽﻙ ﻫﻔﺘﻪ ﻭ ﺭﻭﺯ ﺨﻭﺩ ﺒﺴﻨﺠﻨﺩ ﻭ ﻓﺎﺼﻠﻪ ﻫﺎﻯ ﻨﺯﺩﻴﻙ ﺭﺍ ﺩﻭﺭ ﭙﻨﺩﺍﺭﻨﺩ ﻭ ﮔﺎﻫﻰ ﺩﺭ‬
‫ﺒﺎﺭﻩ ﻜﻭﻩ ﻫﺎﻯ ﺯﻤﻴﻥ ﻭ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﺁﺴﻤﺎﻥ ﺘﺼﻭﺭﺍﺕ ﻁﻔﻼﻨﻪ ﺩﺍﺸﺘﻪ ﺁﻨﺭﺍ ﺜﺎﺒﺕ ﻭ ﭙﺎﻴﺩﺍﺭ ﺒﺨﻭﺍﻨﻨﺩ‪ ،‬ﺭﻭﺯﻴﻜﻪ ﺒﻨﮕﺭﻨﺩ‬
‫ﺁﺴﻤﺎﻥ ﭽﻭﻥ ﻓﻠﺯ ﮔﺩﺍﺨﺘﻪ‪ ،‬ﺫﻭﺏ ﺸﻭﺩ ﻭ ﻓﺭﻭﺭﻴﺯﺩ‪ ،‬ﻭ ﻜﻭﻩ ﻫﺎ ﭽﻭﻥ ﭙﺸﻡ ﺤﻼﺠﻰ ﺸﺩﻩ ﺭﻨﮕﻴﻥ‪ ،‬ﺩﺭ ﻫﻭﺍ ﻤﺘﻼﺸﻰ ﺸﻭﺩ‪،‬‬
‫ﺒﻪ ﺨﺒﻁ ﻭ ﺨﻁﺎﻯ ﺨﻭﺩ ﭙﻰ ﺨﻭﺍﻫﻨﺩ ﺒﺭﺩ‪.‬‬
‫‪10‬ـ‪ :11‬ﺭﻭﺍﺒﻁ ﻭ ﻅﺭﻭﻑ ﺨﺎﺹ ﺍﺠﺘﻤﺎﻋﻰ‪ ،‬ﮔﺎﻫﻰ ﺍﻨﺴﺎﻥ ﺭﺍ ﭽﻨﺎﻥ ﺩﺭﺨﻭﺩ ﻤىﭙﻴﭽﺩ ﻭ ﺫﻫﻥ ﺁﺩﻤﻰ ﺭﺍ ﭽﻨﺎﻥ ﺩﺭ‬
‫ﭽﻨﮕﺎل ﺨﻭﺩ ﻤﺤﻜﻡ ﻤىﻔﺸﺎﺭﺩ‪ ،‬ﻭ ﭙﺭﺩﻩ ﻀﺨﻴﻡ ﺨﻭﺩ ﺭﺍ ﺒﺭ ﻤﺸﺎﻋﺭ ﺁﺩﻤﻰ ﻓﺭﻭ ﻤىﺎﻨﺩﺍﺯﺩ‪ ،‬ﻭ ﺍﻨﺴﺎﻥ ﺭﺍ ﺩﺭ ﺤﺼﺎﺭ ﺨﻭﺩ‬
‫ﺍﺴﻴﺭ ﻤىﮕﻴﺭﺩ ﻜﻪ ﺭﺍﻫﻬﺎﻯ ﻓﺭﺍﺭ ﺍﺯ ﺁﻥ ﻭ ﺩﺭﻙ ﺤﻘﺎﻴﻕ ﺨﺎﺭﺝ ﺍﺯ ﻤﺤﺩﻭﺩﻩ ﺘﻨﮓ ﻭ ﻤﺤﺼﻭﺭ ﺁﻥ ﺒﺭﺍﻴﺵ ﺩﺸﻭﺍﺭ‬
‫ﻤىﺸﻭﺩ‪ ،‬ﺍﻓﻜﺎﺭ ﻭ ﺍﺨﻼﻕ ﻭﻋﻨﻌﻨﺎﺕ ﻗﻭﻤىﺎﺵ ﺭﺍ ﻤﻘﺩﺱ ﻤىﺸﻤﺎﺭﺩ‪ ،‬ﻴﻜﻰ ﺒﺨﺎﻁﺭ ﺩﻴﮕﺭﻯ ﺒﻪ ﺁﻥ ﻤىﭽﺴﭙﺩ‪ ،‬ﻫﺭﭽﻪ ﺩﺭ‬
‫ﻤﺤﺩﻭﺩﻩ ﺨﺎﺹ ﺍﺠﺘﻤﺎﻋىﺎﺵ ﺴﺭﺍﻍ ﻤىﺸﻭﺩ ﺒﻪ ﺁﻥ ﺤﺏ ﻤىﻭﺭﺯﺩ ﻭ ﻫﺭﭽﻪ ﺒﻴﺭﻭﻥ ﺍﺯﺍﻴﻥ ﺩﺍﺌﺭﻩ ﺍﺴﺕ ﻨﺴﺒﺕ ﺒﻪ ﺁﻥ‬
‫ﺒﻐﺽ ﻤىﻭﺭﺯﺩ‪ ،‬ﺤﻘﻴﻘﺕ ﺭﺍ ﺒﻪ ﺍﻴﻥ ﺨﺎﻁﺭ ﻨﻤىﭙﺫﻴﺭﺩ ﻜﻪ ﺩﺭ ﮔﺭﻭﻩ ﻭ ﻗﺒﻴﻠﻪ ﺍﻭ ﻜﺴﻰ ﺒﻪ ﺁﻥ ﺒﺎﻭﺭ ﻨﺩﺍﺸﺕ ﻭ ﺍﺯ ﺒﺎﻁل‬
‫ﺒﻪ ﺍﻴﻥ ﺨﺎﻁﺭ ﺩﻓﺎﻉ ﻤىﻜﻨﺩ ﻜﻪ ﺍﺯ ﺁﺒﺎﺀ ﻭ ﺍﺠﺩﺍﺩﺵ ﺒﻪ ﻤﻴﺭﺍﺙ ﻤﺎﻨﺩﻩ‪ .‬ﻫﻤﻭﺍﺭﻩ ﻗﻭﻡ ﭙﺭﺴﺘﻰ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﭙﺭﺴﺘﻰ‬
‫ﺍﻴﺴﺘﺎﺩﻩ ﻭ ﻫﻤﻴﺸﻪ ﭙﻴﺸﻭﺍﻴﺎﻥ ﭙﺭﻨﻔﻭﺫ ﺍﻗﻭﺍﻡ ﻭ ﻗﺒﺎﻴل‪ ،‬ﻜﻪ ﻜﺜﺭﺕ ﻫﻭﺍﺩﺍﺭ ﻭ ﻁﺭﻓﺩﺍﺭ ﺁﻨﺎﻨﺭﺍ ﻤﻐﺭﻭﺭ ﺴﺎﺨﺘﻪ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﭙﻴﺎﻡ‬
‫ﺁﻭﺭﺍﻥ ﺒﺭﺨﺎﺴﺘﻪ ﺍﻨﺩ‪ .‬ﺩﺭ ﺭﻭﺯ ﺭﺴﺘﺎﺨﻴﺯ ﺍﻴﻥ ﭙﻴﻭﻨﺩﻫﺎﻯ ﻤﺒﺘﻨﻰ ﺒﺭ ﺘﻌﺼﺒﺎﺕ ﺠﺎﻫﻼﻨﻪ ﺍﺯ ﻫﻡ ﻤىﮕﺴﻠﺩ‪ ،‬ﺍﻓﺭﺍﺩﻯ ﻜﻪ ﺍﻴﻥ‬

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‫ﻨﻭﻉ ﭙﻴﻭﻨﺩﻫﺎ ﺁﻨﺎﻨﺭﺍ ﺩﺭﻜﻨﺎﺭ ﻫﻤﺩﻴﮕﺭ ﻗﺭﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺒﺎﻋﺙ ﻓﺭﻴﺏ ﻭ ﮔﻤﺭﺍﻫﻰ ﺸﺎﻥ ﺸﺩﻩ ﺒﻭﺩ‪ ،‬ﻫﻤﺩﻴﮕﺭ ﺭﺍ ﻓﺭﺍﻤﻭﺵ‬
‫ﻤىﻜﻨﻨﺩ‪ ،‬ﻨﻤىﺘﻭﺍﻨﻨﺩ ﺒﻪ ﻜﻤﻙ ﻫﻤﺩﻴﮕﺭ ﺒﺸﺘﺎﺒﻨﺩ‪ ،‬ﻴﻜﻰ ﺍﺯ ﻜﻨﺎﺭ ﺩﻴﮕﺭﻯ ﺭﺩ ﻤىﺸﻭﺩ‪ ،‬ﺩﻭﺴﺘﺎﻨﺵ ﺭﺍ ﻤﺒﺘﻼﻯ ﻋﺫﺍﺏ‬
‫ﻤىﺒﻴﻨﺩ‪ ،‬ﻭﻝﻰ ﺍﻋﺘﻨﺎ ﻭ ﺍﻝﺘﻔﺎﺘﻰ ﺒﻪ ﺁﻥ ﻨﻤىﻜﻨﺩ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﺒﻪ ﺩﺍﺩﺵ ﻨﻤىﺭﺴﺩ ﻭ ﺒﻪ ﻜﻤﻜﺵ ﻨﻤىﺸﺘﺎﺒﺩ‪ ،‬ﺒﻠﻜﻪ ﺘﻤﻨﺎﻴﺵ ﺍﻴﻥ‬
‫ﺒﺎﺸﺩ ﻜﻪ ﻜﺎﺵ ﻓﺭﺯﻨﺩﺍﻨﺵ‪ ،‬ﻫﻤﺴﺭ ﻭ ﺒﺭﺍﺩﺭﺵ‪ ،‬ﻭ ﻗﺒﻴﻠﻪ ﺍﻯ ﻜﻪ ﺤﺎﻤﻰ ﻭ ﭙﻨﺎﻫﮕﺎﻩ ﺍﻭ ﺒﻭﺩ‪ ،‬ﻭﻫﻤﻪﺀ ﻜﺴﺎﻨﻲ ﻜﻪ ﺩﺭ ﺭﻭﻯ‬
‫ﺯﻤﻴﻥ ﻤىﺸﻨﺎﺨﺕ‪ ،‬ﺒﺭﺍﻯ ﻨﺠﺎﺕ ﺍﻭ ﺍﺯ ﻋﺫﺍﺏ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﭽﻭﻥ ﻓﺩﻴﻪ ﺍﻯ ﭙﺫﻴﺭﻓﺘﻪ ﺸﻭﻨﺩ ﻭ ﺒﺎﻋﺙ ﻨﺠﺎﺕ ﺍﻭ ﺍﺯ ﺍﻴﻥ‬
‫ﻋﺫﺍﺏ ﮔﺭﺩﻨﺩ‪ .‬ﭽﻨﻴﻥ ﺍﺴﺕ ﻤﺎﻫﻴﺕ ﺍﻴﻥ ﭙﻴﻭﻨﺩﻫﺎ‪.‬‬
‫‪15‬ـ ‪ 65 %‬ا‪ ،d‬ا‪&9" 6‬اب"‪ F# ،‬اى ا‪d‬‬ ‫‪ِ u‬إ‪* َUَG َ4?%‬‬
‫آَ ?‬
‫"وزان‪.‬‬
‫‪16‬ـ )ب ون آ‪ 3‬اى اى ن آدن‪.‬‬ ‫‪?cَ%‬ا‪َ)?FG ًKَ9‬ى *‬
‫‪17‬ـ "اى*)ا‪ %‬هآ را ‪ d,‬آد‪ 3‬و‬ ‫‪َ ْ6َ )ُ9َْ:‬أدَْ َ َو‪* ?G)َ َ:‬‬
‫رو‪.
":‬‬ ‫َو‪ََ" Sَ َ َY‬وْ‪* َ9‬‬
‫‪18‬ـ و ‪/‬د ‪Z‬ورد‪ 3‬و ‪4'%‬ا‪.
#‬‬
‫‪15‬ـ‪ :18‬ﻋﺫﺍﺒﻰ ﻜﻪ ﺍﻴﻥ ﮔﺭﻭﻩ ﺠﻬﻨﻤﻰ ﺍﺯ ﺁﻥ ﻓﺭﺍﺭ ﻤﻰ ﻜﻨﻨﺩ ﺸﻌﻠﻪ ﻓﺭﻭﺯﺍﻨﻴﺴﺕ‪ ،‬ﺩﺍﺭﺍﻯ ﺍﻴﻥ ﺨﺼﻭﺼﻴﺎﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻜﺴﺎﻨﻰ ﺭﺍ ﻜﻪ ﺴﺯﺍﻭﺍﺭ ﺒﺭﻴﺎﻥ ﻜﺭﺩﻥ ﻭ ﺴﻭﺨﺘﺎﻨﺩﻥ ﺍﻨﺩ ﺒﺨﻭﺒﻰ ﻤىﺸﻨﺎﺴﺩ‪ ،‬ﻴﻜﻰ ﻴﻜﻰ ﺭﺍ ﺍﺯ ﻤﻴﺎﻥ ﺩﻴﮕﺭﺍﻥ‬
‫ﻤىﭽﻴﻨﺩ ﻭ ﺒﻴﺭﻭﻥ ﻤىﻜﺸﺩ ﻭ ﺩﺭ ﺩل ﺨﻭﺩ ﻓﺭﻭﻤىﺒﺭﺩ‪.‬‬
‫ﺏ‪ :‬ﻜﺴﺎﻨﻰ ﺭﺍ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ ﺒﻪ ﺤﻘﻴﻘﺕ ﭙﺸﺕ ﻜﺭﺩﻨﺩ ﻭ ﺍﺯ ﺁﻥ ﺭﻭ ﺒﺭﺘﺎﻓﺘﻨﺩ ﻭ ﺍﺯ ﻁﺭﻕ ﺤﺭﺍﻡ ﻤﺎﻝﻰ ﺍﻨﺩﻭﺨﺘﻨﺩ ﻭ ﺯﺭ‬
‫ﺍﻨﺩﻭﺯﻯ ﻜﺭﺩﻨﺩ‪ ،‬ﺒﺴﻭﻯ ﺨﻭﺩ ﻓﺭﺍﻤىﺨﻭﺍﻨﺩ‪.‬‬
‫ﻴﻌﻨﻰ ﺍﻴﻥ ﺸﻌﻠﻪ ﻓﺭﻭﺯﺍﻥ ﺩﻭﺯﺥ ﭽﻭﻥ ﺸﻌﻠﻪ ﻫﺎﻯ ﺁﺘﺵ ﺩﻨﻴﺎ ﻨﻴﺴﺕ ﻜﻪ ﺘﺭ ﺍﺯ ﺨﺸﻙ ﻨﻤىﺸﻨﺎﺴﺩ‪ ،‬ﺒﻠﻜﻪ ﺸﻌﻠﻪﺀ ﺁﮔﺎﻩ‪،‬‬
‫ﺼﺎﺤﺏ ﺩﺭﻙ ﻭ ﺩﺍﺭﺍﻯ ﺘﺸﺨﻴﺹ ﺍﺴﺕ‪ ،‬ﻜﺴﺎﻨﻴﺭﺍ ﻜﻪ ﺴﺯﺍﻭﺍﺭ ﺴﻭﺨﺘﻥ ﺍﻨﺩ ﻫﻡ ﺍﺯ ﭽﻬﺭﻩ ﻫﺎﻯ ﺸﺎﻥ ﻤىﺸﻨﺎﺴﺩ ﻭ ﻫﻡ ﺍﺯ‬
‫ﻨﺎﻡ ﻭ ﺸﻬﺭﺕ ﺸﺎﻥ‪ ،‬ﻫﺭ ﻴﻜﻰ ﺭﺍ ﺸﻨﺎﺴﺎﺌﻰ ﻤىﻜﻨﺩ ﻭ ﺍﺯ ﻤﻴﺎﻥ ﺩﻴﮕﺭﺍﻥ ﺒﻴﺭﻭﻥ ﻤىﻜﺸﺩ ﻭ ﺯﺭ ﺍﻨﺩﻭﺯﺍﻥ ﻭ ﺍﻋﺭﺍﺽ‬
‫ﻜﻨﻨﺩﮔﺎﻥ ﺍﺯ ﺤﻕ ﺭﺍ ﺒﺴﻭﻯ ﺨﻭﺩ ﻓﺭﺍ ﻤىﺨﻭﺍﻨﺩ‪.‬‬
‫ﺒﺭﺨﻰ ﺍﺯ ﻤﻔﺴﺭﺍﻥ "ﻨﺯﺍﻋﺔ ﻝﻠﺸﻭﻯ" ﺭﺍ ﺒﻪ ﻤﻌﻨﺎﻯ ﺒﺭﻜﻨﻨﺩﻩﺀ ﺩﺴﺕ ﻭ ﭙﺎ ﻭ ﭙﻭﺴﺕ ﺭﻭ ﻭ ﺴﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻜﻪ ﺘﺭﺠﻤﻪ ﻏﻴﺭ‬
‫ﺩﻗﻴﻕ ﺍﺴﺕ‪ ،‬ﺍﮔﺭ "ﺸﻭﻯ" ﺠﻤﻊ "ﺸﻭﺍﺓ" ﮔﺭﻓﺘﻪ ﺸﻭﺩ ﺩﺭ ﺁﻨﺼﻭﺭﺕ "ﻻﻡ" ﻝﻠﺸﻭﻯ ﺒﺎﻴﺩ ﺯﺍﻴﺩ ﺘﻠﻘﻰ ﺸﻭﺩ‪ ،‬ﺩﺭ ﺼﻭﺭﺘﻴﻜﻪ‬
‫"ﺸﻭﻯ" ﺍﺴﻡ ﻤﺼﺩﺭ ﺒﻪ ﻤﻌﻨﺎﻯ ﺒﺭﻴﺎﻥ ﻜﺭﺩﻥ ﺍﺴﺕ ﻭ ﻤﻌﻨﺎﻯ ﺁﻴﻪ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﺍﻴﻥ ﺸﻌﻠﻪ ﺍﻴﺴﺕ ﻜﻪ ﺩﺭ ﺸﻨﺎﺴﺎﺌﻰ ﺍﻓﺭﺍﺩ‬
‫ﻤﺠﺭﻡ ﻭ ﺒﻴﺭﻭﻥ ﻜﺸﻴﺩﻥ ﺸﺎﻥ ﺍﺯ ﻤﻴﺎﻥ ﺩﻴﮕﺭﺍﻥ ﻤﻬﺎﺭﺕ ﺩﺍﺭﺩ‪ ،‬ﺁﻨﺎﻨﺭﺍ ﺒﺭﺍﻯ ﺒﺭﻴﺎﻥ ﻜﺭﺩﻥ ﺒﻴﺭﻭﻥ ﻤىﻜﺸﺩ‪ ،‬ﺁﻴﻪ ﺒﻌﺩﻯ‬

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‫ﻨﻴﺯ ﺒﺭ ﻫﻤﻴﻥ ﻤﻌﻨﻰ ﺼﺤﻪ ﻤىﮕﺫﺍﺭﺩ‪ .‬ﺍﻴﻥ ﺁﺘﺵ ﻋﻨﺎﺼﺭ ﻤﺠﺭﻡ ﺭﺍ ﺍﺯ ﻨﺎﻡ ﻭ ﻋﻤﻠﻜﺭﺩﻫﺎﻯ ﺸﺎﻥ ﻤىﺸﻨﺎﺴﺩ‪ ،‬ﻫﺭﻜﻰ ﺍﺯ‬
‫ﺤﻘﻴﻘﺕ ﺭﻭ ﺒﺭﺘﺎﻓﺘﻪ ﻭ ﺒﻪ ﺁﻥ ﭙﺸﺕ ﻨﻤﻭﺩﻩ‪ ،‬ﻭ ﺯﺭﺍﻨﺩﻭﺯﻯ ﻜﺭﺩﻩ ﻭ ﺁﻨﺭﺍ ﻨﮕﻬﺩﺍﺸﺘﻪ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺒﺴﻭﻯ ﺨﻭﺩ ﻓﺭﺍﻤىﺨﻭﺍﻨﺩ‪.‬‬
‫ﺯﻤﺎﻨﻴﻜﻪ ﺒﻪ ﺘﻔﺴﻴﺭ ﺍﻴﻥ ﺁﻴﻪ ﺭﺴﻴﺩﻡ‪ ،‬ﺤﺎﻝﺕ ﻋﺠﻴﺒﻰ ﭙﻴﺵ ﺁﻤﺩ‪ ،‬ﺘﻔﺴﻴﺭ ﺁﻨﺭﺍ ﺩﺭ ﻫﻤﻪﺀ ﻤﺭﺍﺠﻌىﻜﻪ ﺒﺭﺍﻴﻡ ﻤﻘﺩﻭﺭ ﺒﻭﺩ‪،‬‬
‫ﺠﺴﺘﺠﻭ ﻜﺭﺩﻡ‪ ،‬ﺒﻪ ﻗﺎﻤﻭﺱ ﻫﺎ ﻭ ﻜﺘﺏ ﻝﻐﺕ ﻤﺭﺍﺠﻌﻪ ﻨﻤﻭﺩﻡ‪ ،‬ﻭﻝﻰ ﺍﺸﻜﺎﻝﻡ ﺭﻓﻊ ﻨﺸﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺘﺭﺠﻤﻪ ﻝﻔﻅ ﺒﻪ ﻝﻔﻅ ﺁﻴﻪ‬
‫ﺍﻴﻥ ﺍﺴﺕ‪" :‬ﺒﻴﺭﻭﻥ ﻜﺸـﻨﺩﻩ ﻭﺭﺯﻴﺩﻩ ﺍﻯ ﺒﺭﺍﻯ ﺒﺭﻴﺎﻥ ﻜﺭﺩﻥ" ﺁﺭﺍﺀ ﮔﻭﻨﺎﮔﻭﻨﻰ ﻜﻪ ﺩﺭﻤﻭﺭﺩ ﺍﻴﻥ ﺁﻴﻪ ﻭ ﺘﺭﺠﻤﻪ ﺁﻥ ﺍﺭﺍﺌﻪ‬
‫ﺸﺩﻩ ﺒﻭﺩ‪ ،‬ﻫﻴﭻ ﻴﻜﻰ ﺭﺍ ﺒﺎ ﺘﺭﺠﻤﻪ ﺩﻗﻴﻕ ﺁﻴﻪ ﺴﺎﺯﮔﺎﺭ ﻨﻴﺎﻓﺘﻡ‪ .‬ﭽﻨﺩﻴﻥ ﺭﻭﺯ ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﻭ ﻤﺭﺍﺠﻊ ﺠﺴﺘﺠﻭ ﻜﺭﺩﻡ‪ ،‬ﺒﺎﺭﻫﺎ‬
‫ﺍﻴﻥ ﺴﻭﺭﻩ ﺭﺍ ﺩﺭ ﻨﻤﺎﺯ ﻫﺎ ﺘﻼﻭﺕ ﻜﺭﺩﻡ‪ ،‬ﻗﺒل ﺍﺯ ﺨﻭﺍﺏ ﻭ ﻫﺭ ﺯﻤﺎﻨﻰ ﻜﻪ ﺍﺯ ﺨﻭﺍﺏ ﺒﻴﺩﺍﺭ ﻤىﺸﺩﻡ ﻭ ﺩﺭ ﺍﻜﺜﺭ ﺍﻭﻗﺎﺕ‬
‫ﺒﻪ ﺘﻼﻭﺕ ﺍﻴﻥ ﺴﻭﺭﻩ ﻤىﺭﻓﺘﻡ ﻭ ﺩﺭ ﺁﻥ ﻏﻭﺭ ﻤىﻜﺭﺩﻡ ﺘﺎ ﺒﻪ ﻤﻌﻨﻰ ﺩﻗﻴﻕ ﺍﻴﻥ ﺁﻴﻪ ﭙﻰ ﺒﺒﺭﻡ‪ ،‬ﺩﺭ ﻨﻴﻤﻪﺀ ﻴﻜﻰ ﺍﺯ ﺸﺏ ﻫﺎ‬
‫ﻨﺎﮔﻬﺎﻨﻰ ﺍﺯ ﺨﻭﺍﺏ ﺒﻴﺩﺍﺭ ﺸﺩﻡ‪ ،‬ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺤﺎﻝﺕ ﻨﻴﻤﻪ ﺒﻴﺩﺍﺭﻯ‪ ،‬ﺍﻴﻥ ﺭﺃﻯ ﺒﻪ ﻤﻥ ﺍﻝﻘﺎﺀ ﺸﺩ ﻜﻪ‪ :‬ﺁﺘﺵ ﺠﻬﻨﻡ ﺁﮔﺎﻫﺎﻨﻪ‬
‫ﻋﻤل ﻤىﻜﻨﺩ‪ ،‬ﺩﻭﺯﺨىﻬﺎ ﺭﺍ ﺍﺯ ﭽﻬﺭﻩ ﻫﺎﻯ ﺸﺎﻥ ﺸﻨﺎﺴﺎﺌﻰ ﻨﻤﻭﺩﻩ‪ ،‬ﺒﺭﺍﻯ ﺒﺭﻴﺎﻥ ﻜﺭﺩﻥ ﺍﺯ ﻤﻴﺎﻥ ﻫﻤﻪﺀ ﻤﺭﺩﻡ ﻤىﭽﻴﻨﺩ‪،‬‬
‫ﻭ ﻜﺴﺎﻨﻰ ﺭﺍ ﻜﻪ ﺭﻭ ﺒﺭﺘﺎﻓﺘﻪ ﺒﻭﺩ‪ ،‬ﺯﺭﺍﻨﺩﻭﺯﻯ ﻜﺭﺩﻩ ﺒﻭﺩ ﻭ ﻤﺎل ﻭ ﺜﺭﻭﺘﺵ ﺭﺍ ﻜﻨـﺯ ﻨﻤﻭﺩﻩ ﺒﻭﺩ‪ ،‬ﺒﺴﻭﻯ ﺨﻭﺩ ﻓﺭﺍ‬
‫ﻤىﺨﻭﺍﻨﺩ‪ ،‬ﻤﻌﻨﻰ ﺩﻗﻴﻕ ﺁﻴﻪ ﻫﻤﻴﻥ ﺍﺴﺕ‪ ،‬ﺨﻭﺍﺴﺘﻡ ﺒﺭﺨﻴﺯﻡ ﻭ ﺍﻴﻥ ﺍﻝﻘﺎﺀ ﺭﺤﻤﺎﻨﻰ ﺭﺍ ﺒﻨﻭﻴﺴﻡ ﺘﺎ ﻓﺭﺍﻤﻭﺵ ﻨﻜﻨﻡ‪ ،‬ﺒﻪ ﺴﺎﻋﺕ‬
‫ﻨﮕﺭﻴﺴﺘﻡ‪ ،‬ﺩﻴﺩﻡ ﻜﻪ ﺘﺎ ﻫﻨﻭﺯ ﺒﻪ ﺴﺎﻋﺕ ﺩﻭﻯ ﺸﺏ ﭽﻨﺩ ﺩﻗﻴﻘﻪ ﺒﺎﻗﻰ ﻤﺎﻨﺩﻩ ‪ ...‬ﻓﺭﺩﺍﻴﺵ ﺒﺎ ﺭﻭﺍﻴﺎﺘﻰ ﻤﻭﺍﺠﻪ ﺸﺩﻡ ﻜﻪ‬
‫ﺒﺭﻫﻤﻴﻥ ﻤﻁﻠﺏ ﺼﺤﻪ ﻤىﮕﺫﺍﺸﺕ‪ .‬ﺩﺭ ﻴﻜﻰ ﺍﺯ ﺍﻴﻥ ﺭﻭﺍﻴﺎﺕ ﻤىﺂﻴﺩ‪ :‬ﺁﺘﺵ ﺠﻬﻨﻡ ﺩﻭﺯﺨىﻬﺎ ﺭﺍ ﭽﻨﺎﻥ ﺍﺯ ﻤﻴﺎﻥ ﻤﺭﺩﻡ‬
‫ﻤىﭽﻴﻨﺩ ﻜﻪ ﻤﺭﻍ ﺍﺯ ﺭﻭىﺯﻤﻴﻥ ﺩﺍﻨﻪ ﻤىﭽﻴﻨﺩ‪ .‬ﺩﺭ ﺩﻴﮕﺭﻯ ﻤىﺂﻴﺩ ﻜﻪ‪ :‬ﺠﻬﻨﻡ ﺩﺍﺭﺍﻯ ﭽﻨﮕﻙ ﻫﺎﺌﻰ ﺍﺴﺕ ﻜﻪ ﻋﺩﻩ ﺍﻯ‬
‫ﺭﺍ ﺒﺎ ﺁﻥ ﻤﺤﻜﻡ ﻤىﮕﻴﺭﺩ ﻭ ﺒﺴﻭﻯ ﺨﻭﺩ ﻤىﻜﺸﺩ ﻭ ﻋﺩﻩ ﺍﻯ ﺭﺍ ﺒﺎ ﺁﻥ ﻤىﺨﺭﺍﺸﺩ ﻭ ﻤﺠﺭﻭﺡ ﻤىﻜﻨﺩ ﻭ ﻋﺩﻩ ﺍﻯ ﺍﺯ‬
‫ﻜﻨﺎﺭ ﺁﻥ ﺴﺎﻝﻡ ﺭﺩ ﻤىﺸﻭﻨﺩ‪.‬‬
‫‪19‬ـ !ً آ ا‪%‬ن ‪ 3# 3"Z‬ا‪d‬‬ ‫{ هَ‪* ً9)ُF‬‬

‫ن ُ‪َ ِF‬‬
‫ن ا‪َ َ%ِP‬‬
‫ِإ ?‬
‫‪.8 #% ¤I‬‬
‫‪20‬ـ ‪)5‬ن ‪#‬ى او
آ‪3‬‬ ‫ِإذَا َ?ُ ا‪ُcَY ?G‬و‪* ً9‬‬
‫‪)#‬د‪.‬‬ ‫َوِإذَا َ?ُ ا‪* ً9)َُ ُ َْ*ْG‬‬
‫‪21‬ـ و ‪)5‬ن ى او ز دار‪3%‬‬ ‫‪*6‬‬ ‫@ ا‪َ Fَoُ ْG‬‬‫ِإ ?‬
‫‪)#‬د‪.‬‬ ‫ن‬
‫‪ ِْ4ِ:u‬دَ‪Z‬ﺉِ ُ) َ‬
‫‪ 6‬هُْ ‪ َFَ9‬ﺹَ َ‬ ‫ا‪َ ِ&?G‬‬
‫‪22‬ـ ' ‪ %‬ز ‪c/‬اران‪.‬‬ ‫{ ?ْ‪)ُF‬مٌ *‬‫‪َ ِ" 6‬أْ)َا‪ َI ِْ4ِG‬‬‫وَا‪َ ِ&?G‬‬
‫‪23‬ـ ‪ %%Z‬ه )ار‪, 3‬ار ا‪ % %‬ز‬ ‫‪ V‬وَا‪ُْRَ ْG‬و ِم *‬‫‪E?FG‬ﺉِ ِ‬
‫‪#‬ن‪.‬‬ ‫‪*6‬‬‫ن َِ)ْ ِم ا‪ِ G‬‬
‫‪َ )ُM َoُ 6‬‬‫وَا‪َ ِ&?G‬‬
‫‪24‬ـ و ‪ d)F {I %%Z‬در ا)ال‬ ‫ب َر‪ِ4‬‬‫‪ 6‬هُ ‪َ&َ9 ْ6‬ا ِ‬ ‫وَا‪َ ِ&?G‬‬
‫‪#‬ن‪.‬‬ ‫ن*‬ ‫ْ‪َ )ُ!ِO‬‬
‫ن*‬ ‫ب َر‪ٍ )َُْ ُ َْv ِْ4‬‬‫ن ‪َ&َ9‬ا َ‬ ‫ِإ ?‬
‫‪25‬ـ اى ا‪'G‬ان و ‪R‬ون‪.‬‬
‫‪26‬ـ و ‪ %%Z‬روز ‪ dM‬را ‪{o:‬‬
‫ن*‬
‫‪ 6‬هُْ ‪ُُOِG‬و‪َ )ُUِ"َI ِْ4ِY‬‬
‫وَا‪َ ِ&?G‬‬
‫ى ‪.‬‬
‫‪27‬ـ و ‪ %%Z‬از ‪&9‬اب ‪,‬ورد‪/‬ر ‪#‬ن‬
‫@ ‪َ َFَ9‬أزْوَا‪َ ِْ4ِY‬أوْ َ َ‪ْdَ َF‬‬
‫ِإ ?‬
‫ ك ا‪.%‬‬

‫‪115‬‬
‫‪28‬ـ ى' ن آ ‪&9‬اب ‪,‬ورد‪/‬ر ‪#‬ن‬ ‫‪*6‬‬

‫َأْ َ‪َ ِ)ُFَ ُ َْv ُْ4?%َِ" ُْ4ُ%‬‬
‫ىن ا‪.d‬‬
‫‪29‬ـ و ‪4'% %%Z‬ار‪ 3'# 3%‬هى )د‬ ‫‪ q‬هُ ُ‬
‫‪َُ" q‬وْ‪َG‬ـِ َ‬ ‫‪ 6‬اْ
َ~َ َورَ‪َ Z‬ء َذ‪َ ِG‬‬
‫"َ َ ِ‬
‫ا‪.%‬‬ ‫ن*‬ ‫ا‪َْG‬دُو َ‬
‫‪30‬ـ ' ه ان ‪#‬ن و ‪6 qF‬‬ ‫¡َ‪َ ِْ4ِ:َ%‬و‪ِ ْ4َ9‬هِْ‬ ‫‪ 6‬هُْ َ‬‫وَا‪َ ِ&?G‬‬
‫‪#‬ن "آ‪c‬ا‪ %‬آ در ‪ I‬ه ا‪ "%‬آ‬ ‫ن*‬ ‫رَا‪َ )ُ9‬‬
‫در ا‪ 6‬ﺹ)رت ‪c‬اوار ز‪.#8% j%‬‬ ‫ن*‬ ‫‪ 6‬هُْ َِ‪َ4‬دَا‪َM ِ4ِ:‬ﺉِ ُ) َ‬ ‫وَا‪َ ِ&?G‬‬
‫‪31‬ـ و هآ )اى ‪%Z‬ا )ا‪d‬‬ ‫‪ِْ4ِ:u‬‬
‫‪ 6‬هُْ ‪ َFَ9‬ﺹَ َ‬ ‫وَا‪َ ِ&?G‬‬
‫‪T:‬وز‪ /‬ا‪.%‬‬ ‫ن*‬ ‫ُ‪َ )ُUِ"َR‬‬
‫ن*‬ ‫ت ْ َُ) َ‬ ‫‪ٍ ?َY ِ" q‬‬ ‫ُأوْ‪َG‬ـِ َ‬
‫‪32‬ـ و ‪ %%Z‬ر‪ '
9‬ا‪ d%‬ه و ‪4:‬ات‬
‫)د ا‪.%‬‬
‫‪33‬ـ و ‪4# %%Z‬دت هى )د‬
‫ا
)ار‪.%‬‬
‫‪34‬ـ و ‪ % %%Z‬ز )د )ا‪ d8‬آ‪3‬‬
‫ا‪.%‬‬
‫‪35‬ـ ان در غ هى ‪،# d4‬‬

‫‪c‬ز و م‪.‬‬
‫‪19‬ـ‪ :21‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻴﻜﻰ ﺍﺯ ﺩﻭ ﻨﻤﻭﻨﻪ ﺸﺨﺼﻴﺕ ﺍﻨﺴﺎﻨﻰ ﺒﺸﻜل ﺩﻗﻴﻘﻰ ﺘﺭﺴﻴﻡ ﻤىﺸﻭﺩ‪ ،‬ﺸﺨﺼﻴﺘﻰ ﻜﻪ ﺍﺯ ﻋﺩﻡ‬
‫ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﺩ‪ ،‬ﻭ ﺩﺍﺭﺍﻯ ﺍﻴﻥ ﻤﺸﺨﺼﺎﺕ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺤﺭﻴﺹ ﺍﺴﺕ ﻜﻪ ﺤﺭﺼﺵ ﭙﺎﻴﺎﻥ ﻨﻴﺎﻓﺘﻨﻰ ﻭ ﺴﻴﺭ ﻨﺎﺸﺩﻨﻰ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺩﺭ ﺍﺜﻨﺎﻯ ﻤﻭﺍﺠﻪ ﺸﺩﻥ ﺒﺎ ﺩﺭﺩ ﻭ ﺭﻨﺞ ﻭ ﻤﺸﻜﻼﺕ ﺠﺯﻉ ﻭ ﻓﺯﻉ ﺭﺍﻩ ﻤىﺎﻨﺩﺍﺯﺩ ﻭ ﺍﺯ ﻫﻤﻪ ﺸﻜﻭﻩ ﻭ ﺸﻜﺎﻴﺕ‬
‫ﻤىﻜﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺩﺭ ﺤﺎﻝﺕ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ "ﺨﻴﺭ" ﻫﻤﻪ ﺭﺍ ﻓﺭﺍﻤﻭﺵ ﻤىﻜﻨﺩ ﻭ ﺍﺯ ﺍﺤﺴﺎﻥ ﺒﺎ ﺩﻴﮕﺭﺍﻥ ﺍﻤﺘﻨﺎﻉ ﻤىﻭﺭﺯﺩ ﻭ ﻨﺯﺩﻴﻜﺘﺭﻴﻥ‬
‫ﺩﻭﺴﺘﺵ ﺭﺍ ﻨﻴﺯ ﻤﺴﺘﺤﻕ ﺸﺭﻜﺕ ﺩﺭ ﺍﻴﻥ "ﺨﻴﺭ" ﻨﻤىﺸﻤﺎﺭﺩ‪.‬‬
‫ﺍﻨﺴﺎﻥ ﺩﺭ ﻗﻀﺎﻭﺘﻬﺎﻴﺵ ﻫﻤﻭﺍﺭﻩ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﺍﺤﺴﺎﺴﺎﺕ ﻭ ﻤﺸﺎﻋﺭ ﺩﺭﻭﻨﻰ ﺨﻭﺩ ﻤىﺭﻭﺩ‪ ،‬ﺒﺠﺎﻯ ﺁﻨﻜﻪ ﺤﻘﻴﻘﺕ ﺭﺍ ﺍﺭﺝ‬
‫ﺒﮕﺫﺍﺭﺩ ﻭ ﺁﻨﺭﺍ ﻤﺒﻨﺎﻯ ﻗﻀﺎﻭﺕ ﻫﺎﻯ ﺨﻭﺩ ﻗﺭﺍﺭﺩﻫﺩ‪ ،‬ﻤﺼﻠﺤﺕ ﺨﻭﺩ ﺭﺍ ﻤﺒﻨﺎ ﻗﺭﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺒﺎ ﺍﻴﻥ ﻤﻌﻴﺎﺭ‬
‫ﻤىﺴﻨﺠﺩ‪ ،‬ﺍﮔﺭ ﺩﺭﺩ ﻭ ﺭﻨﺠﻰ ﺒﺨﻭﺩﺵ ﺒﺭﺴﺩ ﺠﺯﻉ ﻭ ﻓﺯﻉ ﺭﺍ ﺠﺎﺌﺯ ﻤىﺸﻤﺎﺭﺩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺍﺜﻨﺎﻯ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ "ﺨﻴﺭ" ﺒﻪ‬

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‫"ﺠﺯﻉ" ﻭ ﻓﺯﻉ ﺩﻴﮕﺭﺍﻥ ﺍﻋﺘﻨﺎﻴﻰ ﻨﺩﺍﺭﺩ ﻭ ﺘﺄﺜﻴﺭﻯ ﺒﺭ ﺍﻭ ﻨﻤىﮕﺫﺍﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﺒﻪ ﺩﺴﺘﮕﻴﺭﻯ ﺩﺭﺩﻤﻨﺩ ﺭﻨﺠﺩﻴﺩﻩ‬
‫ﻭﺍﻨﻤىﺩﺍﺭﺩ‪ .‬ﺁﻴﺎ ﺩﺭﺴﺕ ﺍﺴﺕ ﺒﻪ ﻗﻀﺎﻭﺕ ﻫﺎﻯ ﺍﻨﺴﺎﻥ ﻋﺠﻭل‪ ،‬ﻜﻡ ﻅﺭﻑ‪ ،‬ﻭ ﺤﺭﻴﺹ ﺩﺭ ﺒﺎﺭﻩ ﺭﺴﺘﺎﺨﻴﺯ‪ ،‬ﻭ ﺒﻪ‬
‫ﭙﺭﺴﺵ ﻫﺎﺌﻴﻜﻪ ﺩﺭ ﻤﻭﺭﺩ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﻭ ﻋﺠﻠﻪ ﺍﻯ ﻜﻪ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺁﻥ ﺩﺍﺭﺩ ﻭﻗﻌﻰ ﮔﺫﺍﺸﺕ ﻭ ﺁﻨﺭﺍ ﺠﺩﻯ‬
‫ﮔﺭﻓﺕ؟! ﻭ ﺍﮔﺭ ﺍﻭ ﺨﻭﺍﻫﺎﻥ ﻓﺭﺍﺭﺴﻴﺩﻥ ﻫﺭﭽﻪ ﺯﻭﺩ ﺘﺭ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺴﺕ ﺒﻪ ﺨﻭﺍﺴﺘﺵ ﺠﻭﺍﺏ ﮔﻔﺕ؟!‬
‫‪22‬ـ‪ :30‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﻪ ﻨﻤﻭﻨﻪ ﺩﻭﻡ ﺸﺨﺼﻴﺕ ﺍﻨﺴﺎﻨﻰ ﺩﺭ ﺁﻥ ﺒﻪ ﻨﻤﺎﻴﺵ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﭽﻨﺩ ﻨﻜﺘﻪ ﻤﻬﻡ ﻭ ﺍﺴﺎﺴﻰ‬
‫ﺩﺭﺨﻭﺭ ﺘﻭﺠﻪ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﺯ ﺼﻔﺎﺕ ﺸﻨﻴﻊ ﻭ ﻗﺒﻴﺤﻰ ﻜﻪ ﮔﺭﻭﻩ ﻗﺒﻠﻰ ﺒﻪ ﺁﻥ ﻤﺘﺼﻑ ﺍﻨﺩ‪ ،‬ﻓﻘﻁ ﻨﻤﺎﺯ ﮔﺯﺍﺭﺍﻥ ﺩﺭ ﺍﻤﺎﻥ ﺍﻨﺩ‪ ،‬ﺍﻴﻥ ﻨﻤﺎﺯ ﺍﺴﺕ‬
‫ﻜﻪ ﺤﺭﺹ‪ ،‬ﺠﺯﻉ ﻭ ﻓﺯﻉ ﻭ ﺒﺨل ﺭﺍ ﺩﺭ ﺍﻨﺴﺎﻥ ﻤﻬﺎﺭ ﻤىﻜﻨﺩ ﻭ ﻨﻤىﮕﺫﺍﺭﺩ ﺍﻨﺴﺎﻥ ﻨﻤﺎﺯﮔﺯﺍﺭ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﺁﻥ ﺒﺭﻭﺩ‪.‬‬
‫ﻼ ﻨﻤﺎﺯ ﻨﻴﺴﺕ ﻭ ﻴﺎ ﺒﻁﻭﺭ ﻤﺴﻠﺴل ﻭ ﺩﻭﺍﻤﺩﺍﺭ‬

‫ﺏ‪ :‬ﻨﻤﺎﺯﻯ ﻜﻪ ﻨﺘﻭﺍﻨﺴﺕ ﺍﻴﻥ ﺨﺼﻠﺕ ﻫﺎﻯ ﺸﻨﻴﻊ ﺭﺍ ﻤﻬﺎﺭ ﻜﻨﺩ‪ ،‬ﻴﺎ ﺍﺼ ﹰ‬
‫ﺍﺩﺍ ﻨﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﺘﺩﺍﻭﻡ ﺩﺭ ﻨﻤﺎﺯ ﺒﺎﻋﺙ ﻤىﺸﻭﺩ ﺘﺎ ﻤﺠﺎﻝﻰ ﺒﻪ ﺘﺒﺎﺭﺯ ﺍﻴﻥ ﺨﺼﻠﺕ ﻫﺎ ﺩﺭ ﺍﻨﺴﺎﻥ ﻨﺩﻫﺩ‪ .‬ﻫﺭﻜﻰ ﭙﻴﻭﻨﺩﺵ ﺭﺍ‬
‫ﺒﺎ ﺨﺩﺍ ﻫﻤﻭﺍﺭﻩ ﺤﻔﻅ ﻜﺭﺩ ﻭ ﺒﻪ ﻨﻤﺎﺯﺵ ﺍﻫﺘﻤﺎﻡ ﺩﻭﺍﻤﺩﺍﺭ ﺩﺍﺸﺕ‪ ،‬ﺍﻴﻥ ﻤﻜﺭﻭﺏ ﻫﺎ ﻤﺠﺎل ﺭﺸﺩ ﻴﺎﻓﺘﻥ ﺭﺍ ﺩﺭ ﺍﻭ‬
‫ﻨﻤىﻴﺎﺒﻨﺩ‪.‬‬
‫ﻜﻴﺴﺕ ﻜﻪ ﻨﺩﺍﻨﺩ ﺩﺭ ﺩﺭﻭﻥ ﺍﻨﺴﺎﻥ ﺍﻨﮕﻴﺯﻩ ﻫﺎ ﻭ ﻤﺤﺭﻜﺎﺘﻰ ﻭﺠﻭﺩ ﺩﺍﺭﻨﺩ ﻜﻪ ﺁﺩﻤﻰ ﺭﺍ ﺒﺴﻭﻯ ﺒﺩﻯ ﻭ ﮔﻨﺎﻩ ﺘﺭﻏﻴﺏ‬
‫ﻫﻤﻭﺍﺭﻩ ﺒﻪ ﺍﻭ ﻭﺴﻭﺴﻪ ﻤىﻨﻤﺎﻴﻨﺩ ﻜﻪ‪ :‬ﻨﻔﺴﺕ ﺭﺍ ﻓﺭﺒﻪ ﺴﺎﺨﺘﻪ‪ ،‬ﺒﻪ ﺘﻤﺎﻤﻰ ﺨﻭﺍﺴﺘﻪ ﻫﺎﻴﺵ ﺠﻭﺍﺏ ﺒﮕﻭ‪ ،‬ﻗﻨﺎﻋﺕ ﻤىﻜﻨﻨﺩ‪،‬‬
‫ﺒﺭ ﺤﻕ ﻤﺴﻠﻤﺕ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭ‪ ،‬ﺍﻜﺘﻔﺎﺀ ﺒﺭ ﺭﺯﻕ ﺤﻼل ﻭ ﺠﺎﺌﺯ ﺭﺍ ﺩﻭﺭ ﺒﺭﻴﺯ‪ ،‬ﺒﺭﺍﻯ ﺍﺸﺒﺎﻉ ﻏﺭﺍﺌﺯﺕ ﻨﺒﺎﻴﺩ ﻤﻘﻴﺩ ﺒﻪ‬
‫ﺭﺍﻩ ﻫﺎﻯ ﻤﺸﺭﻭﻉ ﻭ ﺠﺎﺌﺯ ﺒﻭﺩﻩ ﻭ ﺘﻤﺎﻴﻼﺘﺕ ﺭﺍ ﺒىﺠﻬﺕ ﻤﻬﺎﺭﻜﻨﻰ‪ ،‬ﺒﮕﺫﺍﺭ ﺩﻴﮕﺭﺍﻥ ﺒﺭﺍﻯ ﺨﺸﻨﻭﺩﻯ ﻨﻔﺱ ﺘﻭ ﻗﺭﺒﺎﻨﻰ‬
‫ﺸﻭﻨﺩ‪ ،‬ﻻﺯﻡ ﺍﺴﺕ ﻫﻤﻪﺀ ﺍﺸﻴﺎﻯ ﻨﻔﻴﺱ‪ ،‬ﻗﻴﻤﺘﻰ‪ ،‬ﻤﻔﻴﺩ‪ ،‬ﺒﻬﺘﺭ‪ ،‬ﻝﺫﺕ ﺒﺨﺵ‪ ،‬ﺯﻴﺒﺎ‪ ،‬ﭽﻪ ﺨﻭﺭﺍﻙ ﺍﺴﺕ‪ ،‬ﭽﻪ ﺨﺎﻨﻪ‪ ،‬ﺯﻥ‪،‬‬
‫ﻤﻭﺘﺭ‪ ،‬ﻤﻨﺼﺏ ﻭ ﻤﻘﺎﻡ‪ ،‬ﺠﺎﻤﻪ ﻭ ﻝﺒﺎﺱ ﻫﻤﻪ ﺒﺎﻴﺩ ﺒﺭﺍﻯ ﺘﻭ ﺒﺎﺸﻨﺩ‪ ،‬ﻤﺎﻨﻌﻰ ﻨﺩﺍﺭﺩ ﻜﻪ ﺍﺯ ﭽﻪ ﺭﺍﻫﻰ ﺒﻪ ﺁﻥ ﻤىﺭﺴﻰ‪ ،‬ﺍﻴﻥ‬
‫ﻤﺤﺭﻙ ﺤﺭﻴﺹ‪ ،‬ﺍﻨﮕﻴﺯﻨﺩﻩ ﺒﺴﻭﻯ ﮔﻨﺎﻩ ﻭ ﻤﺸﻭﻕ ﺘﺠﺎﻭﺯ ﺒﺭ ﺤﻘﻭﻕ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﺠﺯ ﺒﺎ ﺍﻴﻤﺎﻥ ﺒﻪ ﺨﺩﺍ ﻭ ﺒﺎﻭﺭ ﺒﻪ ﺁﺨﺭﺕ‬
‫ﻭ ﺠﺯ ﺍﺯ ﻁﺭﻴﻕ ﭙﻴﻭﻨﺩ ﺩﺍﺌﻤﻰ ﺒﺎ ﺨﺩﺍ ﻭ ﺍﺩﺍﻯ ﻨﻤﺎﺯ ﺒﻁﻭﺭ ﺩﻭﺍﻤﺩﺍﺭ ﻨﻤىﺘﻭﺍﻥ ﻤﻬﺎﺭﻜﺭﺩ‪.‬‬
‫ﺝ‪ :‬ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎﻯ ﺍﺨﻼﻗﻰ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺍﺭﺯﻴﺎﺒﻰ ﺸﺩﻩ‪ ،‬ﺁﻏﺎﺯﺵ ﺍﺯ ﻤﺩﺍﻭﻤﺕ ﺩﺭ ﻨﻤﺎﺯ ﻭ ﭙﺎﻴﺎﻨﺵ ﺤﻔﺎﻅﺕ ﺍﺯ ﻨﻤﺎﺯ‬
‫ﺍﺴﺕ‪ ،‬ﻫﻤﻪﺀ ﺍﻴﻥ ﺼﻔﺎﺕ ﺠﻤﻴﻠﻪ ﺒﻪ ﻨﻤﺎﺯﮔﺯﺍﺭﺍﻥ ﻤﻨﺴﻭﺏ ﺸﺩﻩ‪ ،‬ﻜﻪ ﻤﻌﻨﺎﻴﺵ ﺍﻴﻥ ﺍﺴﺕ‪ :‬ﻨﻤﺎﺯ ﺴﺭﺁﻏﺎﺯ ﺘﻤﺎﻤﻰ ﻨﻴﻜﻭﻴىﻬﺎ‬

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‫ﻭ ﺒﻨﻴﺎﺩ ﻭ ﺍﺴﺎﺱ ﻫﻤﻪﺀ ﺁﻨﻬﺎ ﺒﻭﺩﻩ ﺒﺭﻫﻤﻪﺀ ﺁﻨﻬﺎ ﺍﺤﺎﻁﻪ ﻜﺭﺩﻩ‪ ،‬ﻫﻡ ﻋﺎﻤل ﺁﻏﺎﺯ ﺁﻥ ﺍﺴﺕ ﻭ ﻫﻡ ﻤﻭﺠﺏ ﻜﻤﺎل ﻭ ﺩﻭﺍﻡ‬
‫ﺁﻥ‪.‬‬
‫ﺩ‪ :‬ﺍﮔﺭ ﮔﺭﻭﻩ ﻤـﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﺤﺭﻴﺹ ﻭ ﺒﺨﻴل ﺍﺴﺕ‪ ،‬ﺒﺎ ﻭﺠﻭﺩ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ ﻤﺎل ﻭﺍﻓﺭ ﻨﻪ ﺘﻨﻬﺎ ﺍﺯ ﺩﺴﺘﮕﻴﺭﻯ ﻫﻤﻨﻭﻉ‬
‫ﺩﺍﺸﺘﻪ ﺍﺵ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺠﻠﻭﮔﻴﺭﻯ ﺍﺯ ﺨﻭﺒىﻬﺎ ﻭ‬ ‫ﻤﺴﺘﻤﻨﺩ ﻤﺤﺭﻭﻡ ﺨﻭﺩ ﺍﻤﺘﻨﺎﻉ ﻤىﻭﺭﺯﺩ‪ ،‬ﺒﻠﻜﻪ ﺍﻤﻜﺎﻨﺎﺕ ﺩﺴﺕ‪-‬‬
‫ﻨﻴﻜىﻬﺎ ﺒﻜﺎﺭ ﻤىﮕﻴﺭﺩ‪ ،‬ﮔﺭﻭﻩ ﻨﻤﺎﺯﮔﺯﺍﺭ ﻜﻤﻙ ﺒﺎ ﻨﻴﺎﺯﻤﻨﺩ ﻤﺤﺭﻭﻡ ﺭﺍ ﻭﺠﻴﺒﻪ ﺨﻭﺩ ﻤىﺸﻤﺎﺭﺩ‪ ،‬ﺍﺤﺴﺎﺱ ﻤىﻜﻨﺩ ﻜﻪ ﺍﻭ‬
‫ﺒﺭﺍﺩﺭ ﻫﻤﻨﻭﻋﺵ ﺒﻭﺩﻩ ﻭ ﺩﺭ ﻤﺎل ﺸﺭﻴﻙ ﺍﻭﺴﺕ‪ ،‬ﻴﻙ ﻗﺴﻤﺕ ﺒﻪ ﺍﻭ ﺘﻌﻠﻕ ﺩﺍﺭﺩ‪ ،‬ﻜﻤﻜﻰ ﻜﻪ ﺒﺎ ﺍﻭ ﻤىﻜﻨﺩ ﺼﺩﻗﻪ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ‬
‫ﺤﻕ ﻤﺴﻠﻡ ﺍﻭﺴﺕ ﻜﻪ ﺒﺎ ﺘﺄﺩﻴﻪ ﺍﺵ ﺒﻪ ﺍﻭ ﺍﺤﺴﺎﻨﻰ ﻨﻜﺭﺩﻩ ﺒﻠﻜﻪ ﺤﻘﻰ ﺭﺍ ﺍﺩﺍ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﻫـ‪ :‬ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﭙﺎﺩﺍﺵ ﻭ ﭙﺎﺩﺍﻓﺭﺍﻩ ﺍﻋﻤﺎل ﺭﺍ ﺭﺍﺴﺕ ﻤىﺸﻤﺎﺭﻨﺩ ﻭ ﺒﻪ ﺁﻥ ﺒﺎﻭﺭ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﻭ‪ :‬ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻨﺎﺒﺭ ﺍﻴﻨﻜﻪ ﻋﺠﻭل ﺍﺴﺕ‪ ،‬ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺭﺍ ﺒﻪ ﻋﺠﻠﻪ ﻤىﺨﻭﺍﻫﺩ‪ ،‬ﻭﻝﻰ ﺍﻭ ﻜﻪ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺎﻭﺭ ﺩﺍﺭﺩ‬
‫ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺭﺍ ﺒىﺎﻤﺎﻥ ﺨﻭﺍﻨﺩﻩ ﺍﺯ ﺁﻥ ﺒﻴﻤﻨﺎﻙ ﺍﺴﺕ‪ ،‬ﺒﻴﻡ ﺍﺯ ﻋﺫﺍﺏ ﺒىﺎﻤﺎﻥ ﺍﻝﻬﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﺭﺘﻜﺎﺏ ﮔﻨﺎﻩ ﺒﺎﺯ ﻤىﺩﺍﺭﺩ‪.‬‬
‫ﺯ‪ :‬ﻫﻭﺴﺭﺍﻥ ﻨﻴﺴﺘﻨﺩ‪ ،‬ﺭﻭﺍﺒﻁ ﺠﻨﺴﻰ ﺸﺎﻨﺭﺍ ﻗﺎﻨﻭﻨﻤﻨﺩ ﻤىﺴﺎﺯﻨﺩ‪ ،‬ﻭ ﺒﻪ ﺁﻨﭽﻪ ﺤﻼل ﻭ ﻗﺎﻨﻭﻨﻰ ﺍﺴﺕ ﻭ ﻤﻁﺎﺒﻕ ﺘﻘﺎﻀﺎﻫﺎﻯ‬
‫ﻓﻁﺭﺕ‪ ،‬ﺍﻜﺘﻔﺎ ﻤىﻜﻨﻨﺩ‪ ،‬ﻗﺎﺩﺭ ﺍﻨﺩ ﻫﻭﺱ ﺸﺎﻨﺭﺍ ﻤﻬﺎﺭ ﻜﻨﻨﺩ ﻭ ﺸﺭﻤﮕﺎﻩ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﻨﮕﻬﺩﺍﺭﻨﺩ‪.‬‬
‫ﺡ‪ :‬ﺍﻤﻴﻥ ﺍﻨﺩ ﻭ ﺨﻴﺎﻨﺕ ﺩﺭ ﺍﻤﺎﻨﺕ ﻫﺎ ﺭﺍ ﻤﻨﺎﻓﻰ ﺍﻴﻤﺎﻥ ﺨﻭﺩ ﻤىﺨﻭﺍﻨﻨﺩ ‪.‬‬
‫ﻁ‪ :‬ﺒﻪ ﻋﻬﺩ ﻭ ﭙﻴﻤﺎﻥ ﺨﻭﺩ ﻭﻓﺎ ﻤىﻜﻨﻨﺩ‪ ،‬ﺭﻋﺎﻴﺕ ﺁﻨﺭﺍ ﻻﺯﻡ ﻤىﺸﻤﺎﺭﻨﺩ ﻭ ﻋﻬﺩ ﺸﻜﻨﻰ ﺒﺎ ﺨﺩﺍ ﻭ ﺍﻨﺴﺎﻨﺭﺍ ﮔﻨﺎﻩ ﻭ ﺤﺭﺍﻡ‬
‫ﻤىﺨﻭﺍﻨﻨﺩ‪.‬‬
‫ﻯ‪ :‬ﺒﻪ ﺤﻕ ﮔﻭﺍﻫﻰ ﻤىﺩﻫﻨﺩ‪ ،‬ﻭ ﺒﺭ ﺸﻬﺎﺩﺕ ﻫﺎ ﻭ ﺩﻓﺎﻉ ﻭ ﺤﻤﺎﻴﺕ ﺍﺯ ﺤﻕ ﻫﻤﻭﺍﺭﻩ ﭙﺎﻴﺩﺍﺭ ﻭ ﺍﺴﺘﻭﺍﺭ ﺍﻨﺩ‪.‬‬
‫ﻙ‪ :‬ﺒﺭ ﻨﻤﺎﺯﺸﺎﻥ ﻤﻭﺍﻅﺒﺕ ﺩﺍﺭﻨﺩ‪ ،‬ﻨﻤﺎﺯﺸﺎﻥ ﻤﺠﻤﻭﻋﻪﺀ ﺍﺯ ﺤﺭﻜﺎﺕ ﺒىﺭﻭﺡ ﻭ ﺒىﺠﺎﻥ ﻭ ﻴﻙ ﻋﺎﺩﺕ ﻭ ﻋﻨﻌﻨﻌﻪ ﻨﺒﻭﺩﻩ ﻭ‬
‫ﺒﺎ ﺒىﺨﺒﺭﻯ ﻭ ﻏﻔﻠﺕ ﺍﻨﺠﺎﻡ ﻨﻤىﺩﻫﻨﺩ‪ ،‬ﺒﻠﻜﻪ ﺒﺎ ﺍﻋﺘﻨﺎﺀ ﻭ ﺍﻝﺘﻔﺎﺕ ﺨﺎﺹ ﻭ ﺒﺎ ﻤﺭﺍﻋﺎﺕ ﻫﻤﻪﺀ ﺤﻘﻭﻕ ﺁﻥ ﺒﻪ ﻨﻤﺎﺯ‬
‫ﻤىﭙﺭﺩﺍﺯﻨﺩ‪.‬‬
‫ﺍﻴﻨﻬﺎ ﺒﻪ ﺒﻬﺸﺕ ﻤىﺭﻭﻨﺩ ﻭ ﺒﺎ ﺍﻋﺯﺍﺯ ﻭ ﺍﻜﺭﺍﻡ ﺩﺭ ﺁﻥ ﺒﺴﺭ ﻤىﺒﺭﻨﺩ‪.‬‬
‫‪36‬ـ ‪ N,‬آ"ان را ‪ 3# 5‬آ‬ ‫‪*6‬‬

‫‪َ ِِkْ4ُ q‬‬
‫‪ 6‬آَ‪َُO‬واْ ‪َ َFَ8ِM‬‬
‫ل ا‪َ ِ&?G‬‬
‫"َ َ ِ‬

‫‪118‬‬
‫)‪
# d‬ن ا‪.%‬‬
‫‪37‬ـ از را‪ d‬و از ‪/ ¥5‬و‪/ 3‬و‪. 3‬‬ ‫‪*6‬‬ ‫ل ‪َ ِcِ9‬‬ ‫‪ 6‬ا‪ِ َ G‬‬ ‫‪َ 6‬و‪ِ َ9‬‬‫‪ 6‬ا‪ِ ِ َْG‬‬‫‪ِ َ9‬‬
‫‪38‬ـ ' ه از ‪%Z S 4%Z‬ا‬ ‫‪V‬‬
‫‪ V‬اِْى ٍء ْ‪ ُْ4‬أَن َُْ َ‬ ‫َأَ‪ Sُ َ ْk‬آُ ‬
‫دارد آ‬ ‫‪* ٍ َِ% َK?َY‬‬
‫در ‪ d %, d4‬در ‪Z‬ورد‪)# 3‬د؟!‬ ‫ن*‬ ‫‪ِ u‬إ‪َْ!َFَ ?%‬هُ ? َْ‪َ )ُ َF‬‬‫آَ ?‬
‫‪39‬ـ ‪ 65 %‬ا‪ ،d‬ﺉ آ ‪%%Z‬ا از‬
‫ب ِإ‪Z ?%‬ن ‪c5‬ى ‪ 3"Z‬ا آ )د ىا‪.%‬‬
‫ق وَا‪ِ َ~َ ْG‬ر ِ‬
‫ب ا‪ِ ََ ْG‬ر ِ‬‫‪ُ u‬أ‪ َ ِ ُ ِْM‬‬‫"َ َ‬
‫‪40‬ـ ‪, M ،% N,‬ورد‪/‬ر‬ ‫ن*‬ ‫‪ِ َ!َG‬درُو َ‬
‫ق ه و ~ب ه آ !ً‬ ‫‪6‬‬
‫ل ًَْا ْ‪َ ُْ4‬وَ ‪ُ ْRَ%‬‬‫‪ َFَ9‬أَن ‪َ َ8%‬‬
‫‪M‬در ‪.‬‬ ‫‪*6‬‬ ‫ِ َْ‪َ ِM)ُ8‬‬
‫‪41‬ـ ا ‪%Z‬ن را ‪
4‬از )د‬
‫‪#‬ن‬
‫‪ V8:‬آ و ~‪)F‬ب ‪.
% 3%)#‬‬
‫‪36‬ـ‪ :38‬ﻜﺎﻓﺭﺍﻥ ﺭﺍ ﭽﻪ ﺸﺩﻩ ﻜﻪ ﺒﺎ ﻭﺠﻭﺩ ﻤﺸﺎﻫﺩﻩ ﺘﻔﺎﻭﺕ ﻫﺎﻯ ﻋﻤﻴﻕ ﻤﻴﺎﻥ ﺩﻭﮔﺭﻭﻩ ﻤﺅﻤﻥ ﻭ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺯ‬
‫ﺁﻥ ﺍﻨﻜﺎﺭ ﻤىﻜﻨﻨﺩ‪ ،‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻨﺩ ﻜﻪ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺩﺍﺭﺍﻯ ﭽﻪ ﺸﺨﺼﻴﺕ ﭙﻠﻴﺩ ﻭ ﺯﺸﺘﻰ ﻤىﺸﻭﻨﺩ ﻭ ﻤﺅﻤﻨﺎﻥ ﺒﻪ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﺩﺍﺭﺍﻯ ﭽﻪ ﺸﺨﺼﻴﺕ ﻨﻴﻜﻭ ﻭ ﺯﻴﺒﺎﻴﻰ؟ ﻤﮕﺭ ﺩﻭ ﻨﻤﻭﻨﻪ ﻓﻭﻕ‪ ،‬ﻴﻜﻰ ﺒﺎ ﺁﻥ ﻫﻤﻪ ﺍﺨﻼﻕ ﺯﺸﺕ ﻭ ﺩﻴﮕﺭﻯ ﺒﺎ‬
‫ﺁﻨﻬﻤﻪ ﺼﻔﺎﺕ ﺯﻴﺒﺎ ﺜﺎﺒﺕ ﻨﻤىﻜﻨﺩ ﻜﻪ ﺍﻴﻤﺎﻥ ﺒﻪ ﺁﺨﺭﺕ ﻨﻘﺵ ﻤﺅﺜﺭﻯ ﺩﺭ ﺴﺎﺯﻨﺩﮔﻰ ﺸﺨﺼﻴﺕ ﺍﻨﺴﺎﻥ ﺩﺍﺭﺩ‪ .‬ﻭﻀﻊ‬
‫ﺍﺨﻼﻗﻰ ﺍﻨﺴﺎﻥ ﺒﻪ ﺍﻴﻥ ﻗﻀﻴﻪ ﮔﺭﻩ ﺨﻭﺭﺩﻩ‪ ،‬ﻋﺩﻡ ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺍﻨﺴﺎﻥ ﺭﺍ ﺒﺴﻭﻯ ﺤﺭﺹ‪ ،‬ﻋﺠﻠﻪ‪ ،‬ﻜﻡ ﻅﺭﻓﻰ‪،‬‬
‫ﺠﺯﻉ ﻭ ﻓﺯﻉ‪ ،‬ﺯﺭﺍﻨﺩﻭﺯﻯ ﻭ ﺍﻋﺭﺍﺽ ﺍﺯ ﺤﻕ ﻤىﻜﺸﺎﻨﺩ ﻭ ﺍﻴﻤﺎﻥ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺍﻨﺴﺎﻨﺭﺍ ﺍﺯ ﺍﻴﻥ ﺍﺨﻼﻕ ﺯﺸﺕ ﻭ ﻤﻨﻜﺭ‬
‫ﻨﮕﻬﻤﻴﺩﺍﺭﺩ‪ ،‬ﺒﺎ ﻭﺠﻭﺩ ﻤﺸﺎﻫﺩﻩ ﺍﻴﻥ ﺘﻔﺎﻭﺕ ﻫﺎ ﭽﮕﻭﻨﻪ ﻭ ﺒﺎ ﺍﺴﺘﻨﺎﺩ ﺒﻪ ﻜﺩﺍﻡ ﺩﻝﻴﻠﻰ ﺒﺎ ﺩﻋﻭﺕ ﭙﻴﺎﻤﺒﺭ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﺁﺨﺭﺕ‬
‫ﺤﺴﺎﺴﻴﺕ ﻨﺸﺎﻥ ﺩﺍﺩﻩ‪ ،‬ﺍﺯ ﻫﺭ ﺴﻭﻴﻰ ﻫﺠﻭﻡ ﻤىﺂﻭﺭﻨﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺩﺭ ﻤﺤﺎﺼﺭﻩ ﺨﻭﺩ ﻤىﮕﻴﺭﻨﺩ ﻭ ﺍﻅﻬﺎﺭ ﻤﺨﺎﻝﻔﺕ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﻤﺨﺎﻝﻔﺕ ﺸﺎﻥ ﻨﻴﺯ ﭽﻨﺎﻥ ﺠﺩﻯ ﻜﻪ ﮔﻭﻴﺎ ﻁﻤﻊ ﺩﺍﺨل ﺸﺩﻥ ﺒﻪ ﺒﻬﺸﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﺍﺭﻨﺩ‪ ،‬ﭽﻨﺎﻥ ﺒﻪ ﺸﺩﺕ ﻭ ﺤﺩﺕ ﺒﻪ‬
‫ﻤﺨﺎﻝﻔﺕ ﻤىﭙﺭﺩﺍﺯﻨﺩ ﻜﻪ ﺍﻨﺴﺎﻥ ﺍﺯ ﻤﺸﺎﻫﺩﻩ ﺁﻥ ﺍﺤﺴﺎﺱ ﻤىﻜﻨﺩ ﻜﻪ ﮔﻭﻴﺎ ﻫﺭ ﻴﻜﻰ ﺍﺯ ﺁﻨﺎﻥ ﺍﺯ ﺍﻴﻥ ﻜﺎﺭ ﻁﻤﻊ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ‬
‫ﺒﻬﺸﺕ ﭙﺭﻨﻌﻤﺕ ﺭﺍ ﺩﺍﺭﻨﺩ!!‬
‫‪ :39‬ﭽﺭﺍ ﺍﻴﻥ ﻫﻤﻪ ﻤﺨﺎﻝﻔﺕ‪ ،‬ﭽﺭﺍ ﺍﻴﻥ ﻫﻤﻪ ﺤﺴﺎﺴﻴﺕ؟! ﻤﮕﺭ ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﻤﺎ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﭽﻪ ﭽﻴﺯﻯ ﺁﻓﺭﻴﺩﻩ ﺍﻴﻡ؟ ﻤﮕﺭ‬
‫ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﻤﺎ ﻨﻁﻔﻪ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﺨﺎﻙ ﺁﻓﺭﻴﺩﻩ ﺍﻴﻡ؟ ﭽﺭﺍ ﺁﻓﺭﻴﻨﺵ ﻤﺠﺩﺩﺸﺎﻥ ﺍﺯ ﺨﺎﻙ ﺭﺍ ﺩﺸﻭﺍﺭ ﻤىﺸﻤﺎﺭﻨﺩ؟! ﻤﮕﺭ‬
‫ﺫﺍﺘﻴﻜﻪ ﺁﻨﺎﻥ ﺭﺍ ﺍﺯ ﺨﺎﻙ ﻭ ﺴﭙﺱ ﺍﺯ ﻨﻁﻔﻪ ﻨﺎﭽﻴﺯﻯ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ ﻗﺎﺩﺭ ﺒﻪ ﭙﻴﺩﺍﻴﺵ ﻤﺠﺩﺩ ﺁﻨﺎﻥ ﺍﺯ ﺨﺎﻙ ﻨﻴﺴﺕ؟!‬
‫‪ :41-40‬ﺒﺎﺭﻯ ﺒﻪ ﺸﺭﻕ ﻭ ﻏﺭﺏ ﺨﻭﺩ ﺒﻨﮕﺭﻴﺩ‪ ،‬ﺒﻪ ﻁﻠﻭﻉ ﻭ ﻏﺭﻭﺏ ﺁﻓﺘﺎﺏ ﺘﻭﺠﻪ ﻨﻤﺎﺌﻴﺩ ﻜﻪ ﻫﺭ ﺭﻭﺯﻯ ﺍﺯ ﻤﺸﺭﻕ‬
‫ﺨﺎﺼﻰ ﻁﻠﻭﻉ ﻤىﻜﻨﺩ ﻭ ﺩﺭ ﻤﻐﺭﺏ ﺨﺎﺼﻰ ﻏﺭﻭﺏ‪ ،‬ﻤﮕﺭ ﺫﺍﺘﻴﻜﻪ ﺍﻴﻥ ﻋﺎﻝﻡ ﮔﺴﺘﺭﺩﻩ ﺭﺍ ﺒﺎ ﺁﻥ ﻫﻤﻪ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ‬
‫ﺒىﺸﻤﺎﺭﺵ ﺍﺩﺍﺭﻩ ﻤىﻜﻨﺩ‪ ،‬ﻫﺭ ﺭﻭﺯﻯ ﺁﻓﺘﺎﺏ ﺭﺍ ﺩﺭ ﻝﺤﻅﻪ ﻤﻌﻴﻨﻰ ﺍﺯ ﻁﻠﻭﻋﮕﺎﻩ ﺨﺎﺼﻰ‪ ،‬ﺒﺩﻭﻥ ﻜﻭﭽﻜﺘﺭﻴﻥ ﺘﻐﻴﻴﺭ ﻭ‬
‫ﺘﺄﺨﻴﺭ ﺒﺭ ﻤىﺂﺭﺩ ﻭ ﻓﺭﻭ ﻤىﻨﺸﺎﻨﺩ‪ ،‬ﻗﺎﺩﺭ ﺒﻪ ﺨﻠﻘﺕ ﻤﺠﺩﺩ ﺁﻨﺎﻥ ﻨﻴﺴﺕ؟!‬

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‫ﻗﺴﻤﻡ ﺒﻪ ﺍﻴﻥ ﺫﺍﺕ ﻜﻪ ﺍﻭ ﻨﻪ ﺘﻨﻬﺎ ﻗﺎﺩﺭ ﺒﻪ ﭽﻨﻴﻥ ﻜﺎﺭﻴﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﻤىﺘﻭﺍﻨﺩ ﺸﻤﺎ ﺭﺍ ﺩﺭ ﺤﺎﻝﺕ ﺒﻬﺘﺭ ﺍﺯ ﺍﻤﺭﻭﺯ ﺘﺎﻥ‬
‫ﺒﻴﺎﻓﺭﻴﻨﺩ‪ .‬ﺍﻭ ﻨﻪ ﺘﻨﻬﺎ ﺍﺯ ﺍﻨﺠﺎﻡ ﭽﻨﻴﻥ ﻜﺎﺭﻯ ﻋﺎﺠﺯ ﻨﻴﺴﺕ ﺒﻠﻜﻪ ﺩﺭ ﺒﺭﺍﺒﺭ ﻫﻴﭻ ﻜﺎﺭﻯ ﻤﻐﻠﻭﺏ ﺸﻭﻨﺩﻩ ﻨﻴﺴﺕ‪.‬‬
‫ﭽﻨﺩ ﻨﻜﺘﻪ ﻅﺭﻴﻔﻰ ﺩﺭ ﺁﻴﺎﺕ ‪ 40‬ﻭ ‪ 41‬ﺩﺭ ﺨﻭﺭ ﺘﻭﺠﻪ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﭽﻭﻥ ﻫﻤﻪﺀ ﺴﻭﮔﻨﺩﻫﺎ ﺩﺭ ﻗﺭﺁﻥ‪ ،‬ﺩﺭ ﺍﻴﻨﺠﺎ ﻨﻴﺯ ﻁﻰ ﻗﺴﻡ ﻫﺎ ﺤﺎﻝﺕ ﻤﺤﺴﻭﺱ ﻭ ﻤﺸﻬﻭﺩ ﻁﻠﻭﻉ ﻭ ﻏﺭﻭﺏ ﺁﻓﺘﺎﺏ‬
‫ﺭﺍ ﺩﺭ ﺠﻠﻭ ﺍﻨﺴﺎﻥ ﻤىﮕﺫﺍﺭﺩ ﻭ ﺒﺎ ﺍﺴﺘﻨﺎﺩ ﺒﻪ ﺁﻥ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻤﺸﺎﺭﻕ ﻭ ﻤﻐﺎﺭﺏ‪ ،‬ﺒﻪ ﺨﻠﻘﺕ ﻤﺠﺩﺩ ﺍﻨﺴﺎﻥ‬
‫ﻗﺎﺩﺭ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺍﺸﺎﺭﻩ ﺒﻪ ﺘﻌﺩﺩ ﻤﺸﺎﺭﻕ ﻭ ﻤﻐﺎﺭﺏ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻗﺭﺁﻥ ﺩﺭ ﺒﻴﺎﻥ ﻤﻁﺎﻝﺏ ﺨﻭﺩ ﺘﺎ ﭽﻪ ﭙﻴﻤﺎﻨﻪ ﺍﻯ‬
‫ﺩﻗﻴﻕ ﺍﺴﺕ ﻭ ﺒﻪ ﭽﻪ ﻨﻜﺎﺕ ﻅﺭﻴﻑ ﻭ ﻋﻤﻴﻘﻰ ﺍﻫﺘﻤﺎﻡ ﺩﺍﺭﺩ؟ ﺸﺭﻭﻕ ﻭ ﻏﺭﻭﺏ ﺁﻓﺘﺎﺏ ﺩﺭ ﻫﺭ ﺭﻭﺯﻯ ﺍﺯ ﺭﻭﺯ ﻗﺒل ﻭ‬
‫ﺒﻌﺩ ﺨﻭﺩ ﺘﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ ،‬ﺁﻓﺘﺎﺏ ﻫﺭ ﺭﻭﺯﻯ ﺍﺯ ﺠﺎﻴﮕﺎﻩ ﺨﺎﺼﻰ ﻁﻠﻭﻉ ﻤىﻜﻨﺩ ﻭ ﺩﺭ ﺠﺎﻴﮕﺎﻩ ﻤﻌﻴﻨﻰ ﻓﺭﻭﻤىﻨﺸﻴﻨﺩ‪ ،‬ﺒﻪ‬
‫ﺘﻌﺩﺍﺩ ﺭﻭﺯ ﻫﺎﻯ ﺴﺎل ﻤﺸﺭﻕ ﻭ ﻤﻐﺭﺏ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﻗﺭﺁﻥ ﺍﻝﻔﺎﻅ ﻤﺸﺎﺭﻕ ﻭ ﻤﻐﺎﺭﺏ ﺭﺍ ﺒﻜﺎﺭ ﺒﺭﺩﻩ‪ ،‬ﺩﺭ ﻋﻴﻥ‬
‫ﺯﻤﺎﻥ ﺁﻓﺘﺎﺏ ﺩﺭ ﻁﻭل ﺴﺎل ﺩﻭ ﻤﺸﺭﻕ ﻭ ﺩﻭ ﻤﻐﺭﺏ ﺨﺎﺹ ﺩﺭ ﺘﺎﺒﺴﺘﺎﻥ ﻭ ﺯﻤﺴﺘﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﻴﻜﻰ ﺩﺭ ﻁﻭﻻﻨﻰ ﺘﺭﻴﻥ‬
‫ﺭﻭﺯ ﻭ ﺩﻴﮕﺭﻯ ﺩﺭ ﻜﻭﺘﺎﻩ ﺘﺭﻴﻥ ﺭﻭﺯ ﺴﺎل ‪ .‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﻗﺭﺁﻥ ﮔﺎﻫﻰ ﺍﻝﻔﺎﻅ ﻤﺸﺭﻗﻴﻥ ﻭ ﻤﻐﺭﺒﻴﻥ ﺭﺍ ﺒﻜﺎﺭ ﺒﺭﺩﻩ ﻜﻪ‬
‫ﺍﺸﺎﺭﻩ ﺒﻪ ﺩﻭ ﻤﺸﺭﻕ ﻭ ﺩﻭ ﻤﻐﺭﺏ ﺨﺎﺹ ﻤﺫﻜﻭﺭ ﺩﺍﺭﺩ‪.‬‬
‫‪42‬ـ ‪%%Z N,‬ا '&ار هز‪ % )/ 3‬و‬ ‫"َ َ&رْهُْ َ*ُ)ُ)اْ َوَ‪)ُ8َْF‬اْ ‪?
َI‬‬
‫زى هى ‪ %uO‬آ‪ %Z : ،‬روز‬ ‫ن*‬‫‪)ُMu‬اْ َ)َْ‪ ُ ُ4‬ا‪ِ&?G‬ي ُ)‪َُ9‬و َ‬
‫ُ َ‬
‫)‪)9‬د )د رو و ‪.%)#‬‬
‫‪43‬ـ روز از ‪)/‬ره ‪
#‬ن ون ‪،Z‬‬ ‫ث‬
‫¡‪َْY‬ا ِ‬ ‫‪6‬ا َ‬ ‫ن ِ َ‬
‫َ)ْ َم َ*ْ ُ‪َ )ُY‬‬
‫‪) )/ %5‬ى ‪ %%‬هى ‪ 3# Qo%‬اى‬ ‫‪Q‬‬
‫َِا‪ ً9‬آََ‪ِ ُْ4?%‬إ‪ٍ ُoُ% َG‬‬
‫ىو‪.%‬‬ ‫ن*‬ ‫ُ)"ِ‪َ )ُy‬‬
‫‪44‬ـ د‪ 3‬هى ‪#‬ن "و ا"
د‪ ،3‬ذ‪ dG‬و‬ ‫َ‪َ ًKَِ#‬أْ‪ُ َo‬رهُْ ‪َْ:‬هَ!ُ‪ِ ُْ4‬ذ‪ٌK?G‬‬
‫ز)‪%%Z %‬ا "ا‪ ،
"/‬ا‪ 6‬ا‪ d‬ه ن‬ ‫‪ q‬ا‪ُ ْ)َْG‬م ا‪ِ&?G‬ي آَ‪)ُ%‬اْ‬
‫َذ‪َ ِG‬‬
‫روز و‪ 39‬اش‬ ‫ن*‬ ‫ُ)‪َُ9‬و َ‬
‫ ‪%Z‬ن داد‪ 3‬ى‪.‬‬
‫‪42‬ـ‪ :44‬ﺍﮔﺭ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺒﻪ ﺍﻴﻥ ﺩﻻﻴل ﻗﺎﻨﻊ ﻨﻤىﺸﻭﻨﺩ‪ ،‬ﻭ ﺍﺯ ﻫﺭﺯﻩ ﮔﻭﻴﻰ ﻫﺎﻯ ﺸﺎﻥ ﺩﺴﺕ ﺒﺭﻨﻤىﺩﺍﺭﻨﺩ‪،‬‬
‫ﺩﺭ ﺍﻓﻜﺎﺭ ﻁﻔﻼﻨﻪ ﻭ ﺒﺎﺯﻯ ﻫﺎﻯ ﻜﻭﺩﻜﺎﻨﻪ ﺸﺎﻥ ﻤﺼﺭﻭﻑ ﺍﻨﺩ ﻭ ﺍﺯ ﺍﻫﺘﻤﺎﻡ ﺒﻪ ﺤﻘﺎﻴﻕ ﻭ ﺍﻝﺘﻔﺎﺕ ﻭ ﺍﻋﺘﻨﺎ ﺒﻪ ﻭﺍﻗﻌﻴﺕ ﻫﺎﻯ‬
‫ﺒﺯﺭﮒ ﻭ ﺍﺭﺠﻤﻨﺩ ﻋﺎﺠﺯ ﺍﻨﺩ‪ ،‬ﺁﻨﺎﻨﺭﺍ ﺩﺭ ﻫﺭﺯﻩ ﮔﻭﻴﻰ ﻫﺎ ﻭ ﺒﺎﺯﻯ ﻫﺎﻯ ﻁﻔﻼﻨﻪ ﺸﺎﻥ ﻭﺍﮔﺫﺍﺭ‪ ،‬ﺘﺎ ﺨﻭﺩ ﺒﺎ ﺭﻭﺯ ﻤﻭﻋﻭﺩ‬
‫ﺸﺎﻥ ﻜﻪ ﺍﻤﺭﻭﺯ ﺍﺯ ﺁﻥ ﺍﻨﻜﺎﺭ ﺩﺍﺭﻨﺩ ﺭﻭ ﺒﺭﻭ ﺸﻭﻨﺩ‪ .‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﺯ ﮔﻭﺭﻫﺎﻯ ﺸﺎﻥ ﭽﻨﺎﻥ ﺒﻪ ﺴﺭﻋﺕ ﺒﻴﺭﻭﻥ ﺁﻴﻨﺩ ﻭ‬
‫ﺸﺘﺎﺒﺎﻥ ﺒﺎﺸﻨﺩ ﻜﻪ ﮔﻭﻴﺎ ﺒﺴﻭﻯ ﻨﺸﺎﻨﻪ ﻫﺎﻯ ﻨﺼﺏ ﺸﺩﻩ ﺍﻯ ﻤىﺩﻭﻨﺩ‪ ،‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺍﻤﺭﻭﺯ ﺒﺴﻭﻯ ﺘﻭ ﻨﺸﺎﻨﻪ ﻤىﺭﻭﻨﺩ‪،‬‬

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‫ﺩﺭ ﺍﺜﻨﺎﻯ ﺩﻋﻭﺕ ﺸﺎﻥ ﺒﻪ ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺍﺯ ﻫﺭ ﺴﻭﻴﻰ ﻫﺠﻭﻡ ﻤىﺂﻭﺭﻨﺩ ﻭ ﺘﺭﺍ ﺩﺭ ﻤﺤﺎﺼﺭﻩ ﺨﻭﺩ ﺩﺭﺁﻭﺭﺩﻩ ﺯﻴﺭ‬
‫ﻫﺠﻭﻡ ﭙﺭﺴﺵ ﻫﺎ ﻭ ﺴﺌﻭﺍل ﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﻤىﮕﻴﺭﻨﺩ ﻭ ﻋﺫﺍﺏ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺒﺎ ﻋﺠﻠﻪ ﺍﺯ ﺘﻭ ﺨﻭﺍﻫﺎﻥ ﺍﻨﺩ‪.‬‬
‫ﺍﻤﺭﻭﺯ ﺒﺎ ﺩﻴﺩﻩ ﺩﺭﺍﻴﻰ ﻭ ﺒﻰ ﺸﺭﻤﻰ ﻤﺨﺎﻝﻔﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺸﺭﻤﻨﺩﻩ ﺍﻨﺩ ﻭ ﺩﻴﺩﻩ ﻫﺎﻯ ﺸﺎﻥ ﺍﺯ ﺸﺭﻡ ﻭ ﺨﺠﺎﻝﺕ‬
‫ﻓﺭﻭ ﺍﻓﺘﺎﺩﻩ‪.‬‬
‫ﺍﻤﺭﻭﺯ ﺒﺎ ﻤﺴﺘﻰ ﻭ ﺘﻜﺒﺭ ﻭ ﻏﺭﻭﺭ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﻤىﭙﺭﺩﺍﺯﻨﺩ‪ ،‬ﺩﺭ ﺁﻨﺭﻭﺯ ﺫﻝﻴل ﻭ ﺯﺒﻭﻥ ﺍﻨﺩ ﻭ ﺁﺜﺎﺭ ﺫﻝﺕ ﻭ ﺭﺴﻭﺍﻴﻰ ﺩﺭ‬
‫ﺴﻴﻤﺎﻯ ﺸﺎﻥ ﻨﻤﺎﻴﺎﻥ‪ ،‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻪ ﺸﻭﺩ‪ :‬ﺍﻴﻥ ﺍﺴﺕ ﻫﻤﺎﻥ ﺭﻭﺯﻴﻜﻪ ﻭﻋﺩﻩ ﺍﺵ ﺒﻪ ﺸﻤﺎ ﺩﺍﺩﻩ ﻤىﺸﺩ ﻭ ﺸﻤﺎ‬
‫ﺍﺯ ﺁﻥ ﺍﻨﻜﺎﺭ ﻤىﻜﺭﺩﻴﺩ‪.‬‬

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‫ا‪H k‬‬
‫‪ q&18‬ر‬
‫ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ "ﺍﻝﺤﺎﻗﻪ‪ :‬ﻫﻤﺎﻥ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ" ﺍﺴﺕ ﻜﻪ ﺍﺯ ﺍﻭل ﺴﻭﺭﻩ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ ،‬ﺩﺍﺭﺍﻯ ‪ 52‬ﺁﻴﻪ ﺒﻭﺩﻩ ﻭ ﺩﺭ‬
‫ﺩﻭﺭﻩ ﻫﺎﻯ ﺍﺒﺘﺩﺍﻴﻰ ﻤﻜﻪ ﻨﺎﺯل ﺸﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﻤﻭﻀﻭﻉ ﻤﺤﻭﺭﻯ ﺒﺤﺙ ﺩﺭ ﺍﻴﻥ ﺴﻭﺭﻩ "ﻗﻴﺎﻤﺕ" ﺍﺴﺕ ﻜﻪ ﺒﻪ ﻨﺎﻡ ﺍﻝﺤﺎﻗﻪ ﻴﻌﻨﻰ ﻫﻤﺎﻥ ﺘﺤﻘﻕ ﻴﺎﺒﻨﺩﻩ ﻴﺎﺩ ﺸﺩﻩ‪ .‬ﺩﺭ‬
‫ﺍﺒﺘﺩﺍﻯ ﺴﻭﺭﻩ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺍﻴﻥ ﻤﻭﻀﻭﻉ ﻜﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺤﺘﻤ ﹰﺎ ﺒﺭﭙﺎ ﻤىﺸﻭﺩ‪ ،‬ﺒﻪ ﺩﻭ ﺩﻝﻴل ﻤﺸﻬﻭﺩ ﺍﺴﺘﻨﺎﺩ ﻤىﻜﻨﺩ ﻭ‬
‫ﺍﻝﻑ‪ :‬ﮔﺭﻭﻩ ﻫﺎﻯ ﻜﻪ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻩ ﺍﻨﺩ ﺒﻪ ﺸﺩﺕ ﻤﺠﺎﺯﺍﺕ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺁﻨﺎﻨﺭﺍ ﻓﺭﺍﮔﺭﻓﺘﻪ ﻭ‬
‫ﺒﻪ ﻨﺎﺒﻭﺩﻯ ﻤﺤﻜﻭﻡ ﺸﺩﻩ ﺍﻨﺩ‪ .‬ﭽﻨﺎﻨﭽﻪ ﺜﻤﻭﺩ ﻭ ﻋﺎﺩ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻨﺩ ﻭ ﻫﻼﻙ ﺸﺩﻨﺩ‪ ،‬ﻗﻭﻡ ﻓﺭﻋﻭﻥ ﻭ‬
‫ﮔﺭﻭﻩ ﻫﺎﻯ ﺩﻴﮕﺭﻯ ﻗﺒل ﺍﺯ ﺁﻨﺎﻥ ﻤﺭﺘﻜﺏ ﺍﻴﻥ ﺍﺸﺘﺒﺎﻩ ﮔﺭﺩﻴﺩﻨﺩ ﻜﻪ ﺒﻪ ﻜﻴﻔﺭ ﺁﻥ ﺒﻪ ﻨﺎﺒﻭﺩﻯ ﻤﺤﻜﻭﻡ ﺸﺩﻨﺩ ﻭ ﺍﺜﺭﻯ‬
‫ﺍﺯ ﺁﻨﺎﻥ ﺒﺎﻗﻰ ﻨﻤﺎﻨﺩ‪ ،‬ﻗﻭﻡ ﻨﻭﺡ ﻫﻤﻪ ﻏﺭﻕ ﺸﺩﻨﺩ ﺍﻭ ﻭ ﺍﻫﻠﺵ ﺭﺍ ﻜﻪ ﺍﺠﺩﺍﺩ ﻭ ﻨﻴﺎﻜﺎﻥ ﺸﻤﺎ ﺍﻨﺩ ﺫﺭﻴﻌﻪ ﻜﺸﺘﻰ ﻨﺠﺎﺕ‬
‫ﺩﺍﺩﻴﻡ‪ ،‬ﺘﺎ ﭙﻨﺩﻯ ﺒﺎﺸﺩ ﻭ ﮔﻭﺵ ﻫﺎﻯ ﺸﻨﻭﺍ ﺍﺯ ﺁﻥ ﻋﺒﺭﺕ ﺒﮕﻴﺭﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﻤﺅﺍﺨﺫﻩ ﺍﻴﻥ ﮔﺭﻭﻩ ﻫﺎﻯ ﻋﺎﺼﻰ ﻭ ﻤﻨﻜﺭ ﺭﺴﺘﺎﺨﻴﺯ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎﻯ ﻤﺎ ﺴﻨﺕ ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ‬
‫ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺴﻠﺴﻠﻪ ﭙﺎﺩﺍﺵ ﻭ ﭙﺎﺩﺍﻓﺭﺍﻩ ﺍﻋﻤﺎل ﻫﻤﻭﺍﺭﻩ ﺒﻭﺩﻩ ﻭ ﺨﻭﺍﻫﺩ ﺒﻭﺩ‪ ،‬ﺩﺭ ﺩﻨﻴﺎ ﺒﻁﻭﺭ ﻨﺴﺒﻰ ﻭ ﺩﺭ ﺁﺨﺭﺕ‬
‫ﺒﻁﻭﺭ ﺍﺘﻡ ﻭ ﺍﻜﻤل‪.‬‬
‫ﺴﭙﺱ ﺤﻭﺍﺩﺙ ﺒﺯﺭﮒ ﻗﻴﺎﻤﺕ ﺭﺍ ﻜﻪ ﺯﻤﻴﻥ ﻭ ﻜﻭﻩ ﻫﺎ ﻭ ﺁﺴﻤﺎﻨﻬﺎ ﺭﺍ ﻓﺭﺍﻤىﮕﻴﺭﺩ ﺒﻪ ﻨﻤﺎﻴﺵ ﻤىﮕﺫﺍﺭﺩ ﻭ ﻨﺸﺎﻥ‬
‫ﻤىﺩﻫﺩ ﻜﻪ ﺯﻤﻴﻥ ﻜﻭﺒﻴﺩﻩ ﻤىﺸﻭﺩ‪ ،‬ﻜﻭﻩ ﻫﺎ ﺒﺎﻫﻡ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﻨﺩ‪ ،‬ﺁﺴﻤﺎﻥ ﺸﻕ ﺸﻕ ﻤىﺸﻭﺩ ﻭ ﻨﻅﻡ ﻤﺤﻜﻡ ﻭ‬
‫ﻤﺘﻴﻥ ﺁﻥ ﻤﺘﻼﺸﻰ ﻤىﮕﺭﺩﺩ‪ .‬ﺴﭙﺱ ﺒﺭﺨﺎﺴﺘﻥ ﺍﺯ ﻗﺒﺭ ﻫﺎ ﻭ ﺤﻀﻭﺭ ﺩﺭ ﻤﺤﻜﻤﻪ ﺍﻝﻬﻰ ﺭﺍ ﺒﻪ ﺍﺴﻠﻭﺏ ﺨﻴﻠﻰ‬
‫ﺁﻤﻭﺯﻨﺩﻩ ﺍﻯ ﺘﺭﺴﻴﻡ ﻤىﻜﻨﺩ ﻭ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻫﻤﮕﻰ ﺒﻪ ﭙﻴﺸﮕﺎﻩ ﺨﺩﺍ ﻋﺭﻀﻪ ﻤىﺸﻭﻨﺩ‪ ،‬ﺒﻪ‬
‫ﻨﺤﻭﻯ ﻜﻪ ﻫﻤﻪ ﭽﻴﺯﺸﺎﻥ ﺒﺭﻤﻼ ﻭ ﻫﻭﻴﺩﺍ ﺒﻭﺩﻩ‪ ،‬ﻫﻴﭻ ﻋﻤل ﺸﺎﻥ ﭙﻭﺸﻴﺩﻩ ﻭ ﭙﻨﻬﺎﻥ ﻨﺒﺎﺸﺩ‪ ،‬ﺒﻪ ﻋﺩﻩ ﺍﻯ ﻨﺎﻤﻪ ﻫﺎﻯ‬
‫ﺍﻋﻤﺎل ﺸﺎﻥ ﺩﺭ ﺩﺴﺕ ﺭﺍﺴﺕ ﻭ ﺒﻪ ﻋﺩﻩ ﺍﻯ ﺩﺭ ﺩﺴﺕ ﭽﭖ ﺸﺎﻥ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ‪ ،‬ﺁﻨﺎﻨﻜﻪ ﺩﺭ ﺁﺯﻤﺎﻴﺵ ﺨﻭﺩ ﭙﻴﺭﻭﺯ‬
‫ﺸﺩﻨﺩ‪ ،‬ﺒﻪ ﻓﺭﺍﺭﺴﻴﺩﻥ ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﺒﺎﻭﺭ ﺩﺍﺸﺘﻨﺩ ﻭ ﻤﻌﺘﻘﺩ ﺒﻭﺩﻨﺩ ﻜﻪ ﺤﺘﻤ ﹰﺎ ﺒﺎ ﺨﺩﺍ ﺭﻭﺒﺭﻭ ﻤىﺸﻭﻨﺩ ﻭ ﺤﺴﺎﺏ ﻭ‬
‫ﻜﺘﺎﺏ ﺸﺎﻨﺭﺍ ﺤﺘﻤ ﹰﺎ ﻤﻼﻗﺎﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﻫﺭﻜﻰ ﻨﺎﻤﻪ ﺍﺵ ﺭﺍ ﺩﺭ ﺩﺴﺕ ﺭﺍﺴﺕ ﺍﻭ ﺒﮕﺫﺍﺭﻨﺩ ﺭﺍﻀﻰ ﺒﺎﺸﺩ ﻭ ﺸﺎﺩﻤﺎﻥ‬
‫ﺒﺴﻭﻯ ﺨﻭﻴﺸﺎﻭﻨﺩﺍﻥ ﺨﻭﺩ ﺒﺭﮔﺭﺩﺩ ﻭ ﺍﺯ ﻓﺭﻁ ﺸﺎﺩﻤﺎﻨﻰ ﻫﻤﻪ ﺭﺍ ﻓﺭﺍﺨﻭﺍﻨﺩ ﻜﻪ ﺒﻴﺎﺌﻴﺩ ﻨﺎﻤﻪ ﺍﻡ ﺭﺍ ﺒﺨﻭﺍﻨﻴﺩ‪ ،‬ﺒﺎﻭﺭ‬
‫ﻤﻥ ﺩﺭ ﺩﻨﻴﺎ ﻫﻤﻴﻥ ﺒﻭﺩ ﻜﻪ ﺒﻪ ﺤﺴﺎﺏ ﺍﻋﻤﺎﻝﻡ ﻤىﺭﺴﻡ‪ .‬ﭽﻨﻴﻥ ﺸﺨﺼﻰ ﺒﻪ ﺯﻨﺩﮔﻰ ﺭﺍﻀىﻜﻨﻨﺩﻩ ﺍﻯ ﻨﺎﻴل ﻤىﺸﻭﺩ‪،‬‬
‫ﺩﺭ ﺒﻬﺸﺕ ﺒﺭﻴﻥ‪ ،‬ﻤﻴﻭﻩ ﻫﺎﻴﺵ ﺴﻬل ﺍﻝﻭﺼﻭل ﻭ ﻗﺎﺒل ﺩﺴﺘﺭﺴﻰ‪.‬‬

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‫ﻭ ﺍﻤﺎ ﺁﻨﻜﻪ ﺩﺭ ﺁﺯﻤﺎﻴﺵ ﺨﻭﺩ ﻨﺎﻜﺎﻡ ﻤﺎﻨﺩ ﻭ ﻨﺎﻤﻪ ﺭﺍ ﺒﺩﺴﺕ ﭽﭙﺵ ﺴﭙﺭﺩﻨﺩ‪ ،‬ﺒﺎ ﺨﻭﺩ ﮔﻭﻴﺩ‪ :‬ﻜﺎﺵ ﻨﺎﻤﻪ ﺍﻡ ﺒﻤﻥ ﺩﺍﺩﻩ‬
‫ﻨﻤىﺸﺩ‪ ،‬ﻭ ﻨﻤىﺩﺍﻨﺴﺘﻡ ﻜﻪ ﺤﺴﺎﺏ ﻭ ﻜﺘﺎﺏ ﻤﻥ ﭽﮕﻭﻨﻪ ﺍﺴﺕ‪ ،‬ﻭ ﺍﻯ ﻜﺎﺵ ﺍﻴﻥ ﭙﺎﻴﺎﻥ ﻜﺎﺭ ﻤىﺒﻭﺩ ﻭ ﭙﺱ ﺍﺯ ﺁﻥ‬
‫ﺩﻭﺯﺨﻰ ﻭ ﻋﺫﺍﺏ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﭙﻴﺵ ﺭﻭ ﻨﻤىﺒﻭﺩ‪ ،‬ﻤﺎﻝﻡ ﺴﻭﺩﻯ ﺒﻪ ﻤﻥ ﻨﺩﺍﺩ ﻭ ﺴﻠﻁﻪ ﻭ ﻗﺩﺭﺘﻡ ﻨﺎﺒﻭﺩ ﺸﺩ‪ .‬ﻓﺭﻤﺎﻥ‬
‫ﺼﺎﺩﺭ ﺸﻭﺩ ﻜﻪ ﺍﻭ ﺭﺍ ﺒﮕﻴﺭﻴﺩ ﻭ ﺩﺴﺕ ﻭ ﭙﺎﻴﺵ ﺭﺍ ﺒﺎ ﻏل ﻭ ﺯﻨﺠﻴﺭ ﺒﺒﻨﺩﻴﺩ ﻭ ﺒﺴﻭﻯ ﺠﻬﻨﻡ ﺒﻜﺸﻴﺩ ﻭ ﺩﺭ ﺁﻥ ﻓﺭﻭ‬
‫ﺍﻓﮕﻨﻴﺩ ﻭ ﺒﺎ ﺯﻨﺠﻴﺭﻯ ﻜﻪ ﺩﺭﺍﺯﻯ ﺍﺵ ﻫﻔﺘﺎﺩ ﮔﺯ ﺍﺴﺕ ﺍﻭ ﺭﺍ ﺒﻪ ﻴﻜﻰ ﺍﺯ ﺴﺘﻭﻥ ﻫﺎﻯ ﺠﻬﻨﻡ ﺒﺒﻨﺩﻴﺩ‪ .‬ﺍﻭ ﻨﻪ ﺒﻪ‬
‫ﺨﺩﺍﻯ ﺒﺯﺭﮒ‪ ،‬ﺍﻴﻥ ﺒﺭﺘﺭﻴﻥ ﺫﺍﺕ ﺍﻴﻤﺎﻥ ﺩﺍﺸﺕ ﻭ ﻨﻪ ﺘﺭﺤﻤﻰ ﺒﻪ ﻤﺴﻜﻴﻥ ﺍﻴﻥ ﻨﻴﺎﺯﻤﻨﺩ ﺘﺭﻴﻥ ﻤﺨﻠﻭﻕ ﺩﺍﺸﺕ‪ ،‬ﺒﺎ‬
‫ﻫﻤﻪﺀ ﺁﻨﭽﻪ ﻤﻴﺎﻥ ﺍﻴﻥ ﺩﻭ ﺍﺴﺕ‪ ،‬ﺒﺭﺨﻭﺭﺩ ﺴﺘﻤﮕﺭﺍﻨﻪ ﺍﻯ ﺩﺍﺸﺕ‪ ،‬ﺭﺍﺒﻁﻪ ﺍﺵ ﺭﺍ ﺒﺎ ﻫﻤﻪ ﭽﻴﺯ ﺒﺭﻴﺩﻩ ﺒﻭﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ‬
‫ﺭﻭ ﺍﻜﻨﻭﻥ ﻜﻪ ﺩﺍﺭ ﻤﻜﺎﻓﺎﺕ ﻨﻬﺎﺌﻰ ﻤﺘﻨﺎﺴﺏ ﺒﺎ ﺍﻋﻤﺎل ﺍﺴﺕ‪ ،‬ﻨﻪ ﻫﻴﭻ ﺩﻭﺴﺘﻰ ﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ ﻭ ﻨﻪ ﻫﻴﭻ ﻁﻌﺎﻤﻰ‬
‫ﻤﮕﺭ ﺯﺭﺩﺍﺒﻰ ﻜﻪ ﺠﺯ ﺨﻁﺎ ﻜﺎﺭﺍﻥ ﻨﺨﻭﺭﻨﺩ‪.‬‬
‫ﺴﭙﺱ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺍﻴﻥ ﻤﻁﻠﺏ ﻜﻪ ﮔﻔﺘﺎﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﺒﺎﺭﻩ ﻓﺭﺍﺭﺴﻴﺩﻥ ﺭﺴﺘﺎﺨﻴﺯ ﻨﻪ ﮔﻔﺘﺎﺭ ﺸﺨﺼﻰ ﺍﻭﺴﺕ‪ ،‬ﻨﻪ‬
‫ﺴﺨﻥ ﺸﺎﻋﺭﻯ ﻭ ﻨﻪ ﺤﺭﻑ ﻫﺎﻯ ﻜﺎﻫﻨﻰ‪ ،‬ﺍﻭ ﭙﻴﺎﻤﺒﺭ ﮔﺭﺍﻤﻰ ﺨﺩﺍ ﺍﺴﺕ ﻭ ﺤﺭﻑ ﻫﺎﻴﺵ ﭙﻴﺎﻡ ﺍﻝﻬﻰ‪ ،‬ﭙﻴﺎﻤﻰ ﻜﻪ ﺍﺯ‬
‫ﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻋﺎﻝﻤﻴﺎﻥ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺒﻪ ﺩﻭ ﭽﻴﺯ ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﻤىﻜﻨﺩ ﻭ ﺁﻨﺭﺍ ﮔﻭﺍﻩ ﺍﺜﺒﺎﺕ ﺍﻴﻥ ﻤﺩﻋﺎ ﻤىﮕﻴﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﺁﻨﭽﻪ ﻤىﻨﮕﺭﻴﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﻪ ﺁﻨﭽﻪ ﻨﻤىﻨﮕﺭﻴﺩ‪.‬‬
‫ﻴﻌﻨﻰ ﺒﻪ ﻫﻤﻪﺀ ﺍﺒﻌﺎﺩ ﻤﺸﻬﻭﺩ ﺯﻨﺩﮔﻰ ﺍﻴﻥ ﺸﺨﺼﻴﺕ ﻜﺭﻴﻡ ﻭ ﺒﺯﺭﮔﻭﺍﺭ ﺘﻭﺠﻪ ﻜﻨﻴﺩ‪ ،‬ﺒﻪ ﻫﺭ ﺁﻨﭽﻪ ﺍﺯ ﺍﺨﻼﻕ ﻭ‬
‫ﮔﻔﺘﺎﺭ ﻭ ﻜﺭﺩﺍﺭ ﺍﻭ ﺒﺭﺍﻯ ﺸﻤﺎ ﻨﻤﺎﻴﺎﻥ ﺍﺴﺕ ﺒﻨﮕﺭﻴﺩ‪ ،‬ﮔﻔﺘﺎﺭ ﻭ ﻜﺭﺩﺍﺭ ﻨﻤﺎﻴﺎﻥ ﺍﻭ ﺭﺍ ﺒﺎ ﮔﻔﺘﺎﺭ ﻭ ﻜﺭﺩﺍﺭ ﺍﻨﺴﺎﻥ ﻫﺎﻯ‬
‫ﻋﺎﺩﻯ‪ ،‬ﺒﺎ ﺸﻌﺭﺍﺀ ﻭ ﻜﺎﻫﻨﺎﻥ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻴﺩ‪ ،‬ﺒﺩﻭﻥ ﺘﺭﺩﻴﺩ ﺒﺭﺍﻯ ﺘﺎﻥ ﻫﻭﻴﺩﺍ ﺨﻭﺍﻫﺩ ﺸﺩ ﻜﻪ ﺍﻭ ﭙﻴﺎﻡ ﺁﻭﺭﻯ ﺍﺯ ﺴﻭﻯ‬
‫ﺨﺩﺍﺴﺕ‪.‬‬
‫ﺒﺭﻭﻴﺩ ﺩﺭ ﺒﺎﺭﻩ ﺁﻥ ﻗﺴﻤﺘﻰ ﺍﺯ ﺍﺨﻼﻕ ﻭ ﺍﻁﻭﺍﺭ ﻭ ﻜﺭﺩﺍﺭ ﺍﻭ ﺘﻔﺤﺹ ﻭ ﺒﺭﺭﺴﻰ ﻜﻨﻴﺩ ﻜﻪ ﺍﺯ ﺩﻴﺩﻩ ﻫﺎﻯ ﺸﻤﺎ ﭙﻨﻬﺎﻥ‬
‫ﺍﺴﺕ ﻭ ﻓﻘﻁ ﻨﺯﺩﻴﻜﺘﺭﻴﻥ ﺩﻭﺴﺘﺎﻨﺵ ﺍﺯ ﺁﻥ ﺍﻁﻼﻉ ﺩﺍﺭﻨﺩ‪ ،‬ﺍﻴﻥ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎ ﺤﺘﻤﹰﺎ ﺒﺭﺍﻯ ﺸﻤﺎ ﺜﺎﺒﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻜﻪ‬
‫ﺍﻭ ﭙﻴﺎﻡ ﺁﻭﺭ ﺨﺩﺍﺴﺕ‪ ،‬ﻨﻪ ﺸﺎﻋﺭ ﺍﺴﺕ ﻭ ﻨﻪ ﻜﺎﻫﻥ‪ .‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﻫﻤﺴﺭﮔﺭﺍﻤﻰ ﺍﺵ ﺤﻀﺭﺕ ﺨﺩﻴﺠﻪ ﻜﻪ ﺍﺯ‬
‫ﻫﻤﻪﺀ ﺍﻓﻌﺎل ﻭ ﺍﻋﻤﺎل ﭙﻴﺩﺍ ﻭ ﭙﻨﻬﺎﻥ ﺍﻭ ﺁﮔﺎﻩ ﺍﺴﺕ ﺍﻭﻝﻴﻥ ﻜﺴﻰ ﺒﻭﺩ ﻜﻪ ﺒﻪ ﺍﻭ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩ ﻭ ﭙﻴﺎﻡ ﺍﻭ ﺭﺍ ﭙﻴﺎﻡ ﺍﻝﻬﻰ‬
‫ﺸﻤﺭﺩ‪.‬‬
‫ﺒﺭﻭﻴﺩ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎﻯ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭﻤﻭﺭﺩ ﺁﻨﭽﻪ "ﻤﺸﻬﻭﺩ" ﺍﺴﺕ ﻭ ﺁﻨﭽﻪ "ﻏﺎﺌﺏ"‪ ،‬ﺁﻨﭽﻪ ﻤىﺒﻴﻨﻴﺩ ﻭ ﺁﻨﭽﻪ ﺍﺯ ﺩﻴﺩﻩ‬
‫ﻫﺎﻯ ﺸﻤﺎ ﭙﻨﻬﺎﻥ ﺍﺴﺕ‪ ،‬ﺒﺎ ﺩﻗﺕ ﻭ ﺘﻌﻤﻕ ﺒﺭﺭﺴﻰ ﻜﻨﻴﺩ‪ ،‬ﺤﺘﻤ ﹰﺎ ﺒﺭﺍﻯ ﺘﺎﻥ ﺜﺎﺒﺕ ﺨﻭﺍﻫﺩ ﺸﺩ ﻜﻪ ﺍﻴﻥ ﻗﺭﺁﻥ ﺍﺯ ﺴﻭﻯ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭ ﻫﺴﺘﻰ‪ ،‬ﺁﻨﻜﻪ ﺍﺯ ﻫﻤﻪﺀ ﺍﺴﺭﺍﺭ ﺁﮔﺎﻩ ﺍﺴﺕ‪ ،‬ﺒﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﻋﻅﻤﺕ ﺍﻴﻥ ﻜﺘﺎﺏ‪ ،‬ﺒﺤﺙ ﻫﺎﻯ‬
‫ﺩﻗﻴﻕ ﺁﻥ ﺩﺭ ﺒﺎﺭﻩ ﺍﺴﺭﺍﺭ ﺍﻴﻥ ﻫﺴﺘﻰ‪ ،‬ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎﻯ ﮊﺭﻑ ﺁﻥ ﺩﺭ ﺒﺎﺭﻩ ﺁﻨﭽﻪ ﺍﻜﻨﻭﻥ ﻤىﺒﻴﻨﻴﺩ ﻭ ﺩﺭ ﺒﺎﺭﻩ ﺁﻨﭽﻪ ﺘﺎ‬
‫ﺤﺎل ﺒﻪ ﺤﻘﻴﻘﺕ ﺁﻥ ﭙﻰ ﻨﺒﺭﺩﻩ ﺍﻴﺩ ﻭ ﺒﻪ ﺘﺩﺭﻴﺞ ﻭ ﺩﺭ ﺁﻴﻨﺩﻩ ﺒﺭﺍﻯ ﺘﺎﻥ ﻫﻭﻴﺩﺍ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺍﻴﻥ‬
‫ﻜﺘﺎﺏ ﺭﺍ ﺫﺍﺕ ﻋﺎﻝﻡ ﺒﺎﻝﻐﻴﺏ ﻭ ﺍﻝﺸﻬﺎﺩﻩ ﻓﺭﺴﺘﺎﺩﻩ‪ ،‬ﺒﺭﺍﻯ ﻫﻴﭻ ﺍﻨﺴﺎﻨﻰ ﻤﻤﻜﻥ ﻨﻴﺴﺕ ﻜﺘﺎﺒﻰ ﺒﺎ ﺍﻴﻥ ﻋﻅﻤﺕ ﻭ ﺩﻗﺕ‬

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‫ﺍﺯ ﺴﻭﻯ ﺨﻭﺩ ﺒﻴﺎﻭﺭﺩ ﻭ ﺩﺭ ﺒﺎﺭﻩ ﺸﺎﻫﺩ ﻭ ﻏﺎﺌﺏ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎﻯ ﺩﻗﻴﻘﻰ ﭽﻭﻥ ﻗﺭﺁﻥ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ‬
‫ﻜﻪ ﺍﺯ ﺭﻭﺯ ﻨﺯﻭل ﻗﺭﺁﻥ ﺘﺎ ﺍﻤﺭﻭﺯ ﭙﺱ ﺍﺯ ﻫﺭ ﭽﻨﺩ ﺴﺎﻝﻰ ﺩﻩ ﻫﺎ ﻭ ﺼﺩﻫﺎ ﻨﻤﻭﻨﻪ ﺤﻘﺎﻴﻘﻰ ﺒﺭﺍﻯ ﺍﻨﺴﺎﻥ ﻫﺎ‬
‫ﻤﻜﺸﻭﻑ ﻤىﺸﻭﺩ ﻜﻪ ﻗﺭﺁﻥ ﻤﺩﺕ ﻫﺎ ﻗﺒل ﮔﻔﺘﻪ ﺒﻭﺩ ﻭ ﺩﺭ ﺁﻥ ﺯﻤﺎﻥ ﺒﺭﺍﻯ ﺍﺤﺩﻯ ﻗﺎﺒل ﻓﻬﻡ ﻨﺒﻭﺩ‪ ،‬ﻭﻝﻰ ﭙﺱ ﺍﺯ‬
‫ﮔﺫﺸﺕ ﺯﻤﺎﻥ ﻭ ﺩﺭ ﻨﺘﻴﺠﻪ ﺘﺤﻘﻴﻘﺎﺕ ﻭﺴﻴﻌىﻜﻪ ﺍﻨﺴﺎﻥ ﻫﺎ ﺒﻌﻤل ﺁﻭﺭﺩﻨﺩ ﺒﻪ ﺁﻥ ﭙىﺒﺭﺩﻨﺩ ﻭ ﻫﻤﺎﻥ ﺤﺭﻓﻰ ﺭﺍ ﺩﺭ‬
‫ﻨﻤﻭﻨﻪ ﻫﺎ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻗﺭﺁﻥ ﭙﻴﺎﻡ‬ ‫ﺒﺎﺭﻩ ﻗﻀﺎﻴﺎﻯ ﻤﺫﻜﻭﺭ ﮔﻔﺘﻨﺩ ﻜﻪ ﻗﺭﺁﻥ ﻤﺩﺕ ﻫﺎ ﻗﺒل ﮔﻔﺘﻪ ﺒﻭﺩ‪ .‬ﺍﻴﻥ‬
‫ﺍﻝﻬﻰ ﺍﺴﺕ ﻭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺤﺎﻤل ﺁﻥ‪.‬‬
‫ﻤﮕﺭ ﻤﻤﻜﻥ ﺍﺴﺕ ﺨﺩﺍﺌﻰ ﻜﻪ ﺍﻗﻭﺍﻡ ﺴﺭﻜﺵ ﻭ ﻋﺎﺼﻰ ﮔﺫﺸﺘﻪ ﺭﺍ ﺒﻨﺎﺒﺭ ﺍﻴﻨﻜﻪ ﻗﻴﺎﻤﺕ ﺭﺍ ﺘﻜﺫﻴﺏ ﻨﻤﻭﺩﻨﺩ‪ ،‬ﺍﺯ ﭙﻴﺎﻡ‬
‫ﺁﻭﺭﺍﻥ ﺍﻝﻬﻰ ﺍﻨﻜﺎﺭ ﻭﺭﺯﻴﺩﻨﺩ ﻭ ﺍﺯ ﺁﻨﺎﻥ ﻨﺎﻓﺭﻤﺎﻨﻰ ﻜﺭﺩﻨﺩ‪ ،‬ﺁﻨﮕﻭﻨﻪ ﻤﺅﺍﺨﺫﻩ ﺸﺩﻨﺩ ﻭ ﺨﺩﺍﻭﻨﺩ ﻋﺫﺍﺏ ﺸﺩﻴﺩﺵ ﺭﺍ ﺒﺭ‬
‫ﺁﻨﺎﻥ ﻓﺭﻭﺩ ﺁﻭﺭﺩ‪ ،‬ﺁﻴﺎ ﻤﻤﻜﻥ ﺍﺴﺕ ﺍﻨﺴﺎﻨﻰ ﺒﻪ ﺩﺭﻭﻍ ﺍﺩﻋﺎ ﻜﻨﺩ ﻜﻪ ﺍﻭ ﭙﻴﺎﻡ ﺁﻭﺭ ﺨﺩﺍﺴﺕ‪ ،‬ﻭ ﺤﺭﻑ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻨﻰ‬
‫ﺭﺍ ﺒﻪ ﺨﺩﺍ ﻤﻨﺴﻭﺏ ﻜﻨﺩ‪ ،‬ﻭﻝﻰ ﺨﺩﺍﻭﻨﺩ ﺍﻭ ﺭﺍ ﺒﻪ ﺤﺎل ﺨﻭﺩ ﺒﮕﺫﺍﺭﺩ ﻭ ﻤﺠﺎﺯﺍﺘﺵ ﻨﻜﻨﺩ؟ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺩﺭ ﺭﺩ ﺍﻴﻥ‬
‫ﺫﻫﻨﻴﺕ ﺨﺎﻁﺊ ﻤﻰ ﻓﺭﻤﺎﻴﺩ‪ :‬ﺍﮔﺭ ﺍﻭ ﺤﺭﻑ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻨﻰ ﺭﺍ ﺒﻪ ﻤﺎ ﻤﻨﺴﻭﺏ ﻜﻨﺩ‪ ،‬ﭽﻨﻴﻥ ﻜﺎﺭﻯ ﺭﺍ ﺠﺩﻯ ﺨﻭﺍﻫﻴﻡ‬
‫ﮔﺭﻓﺕ ﻭ ﺸﻬﺭﮔﺵ ﺭﺍ ﺨﻭﺍﻫﻴﻡ ﺒﺭﻴﺩ‪ ،‬ﻭﻋﺫﺍﺒﻰ ﺭﺍ ﺒﺭ ﺍﻭ ﻤﺴﻠﻁ ﺨﻭﺍﻫﻴﻡ ﻜﺭﺩ ﻜﻪ ﺍﺤﺩﻯ ﻨﺘﻭﺍﻨﺩ ﺍﺯ ﺍﻭ ﺩﻓﻊ ﻜﻨﺩ‪.‬‬
‫ﻭ ﺩﺭ ﭙﺎﻴﺎﻥ ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎ ﭙﻨﺩ ﻭ ﺘﺫﻜﺭﻩ ﺍﻯ ﺍﺴﺕ ﺒﺭﺍﻯ ﭙﺭﻫﻴﺯﮔﺎﺭﺍﻥ‪ ،‬ﻭ ﺨﺩﺍ ﻤىﺩﺍﻨﺩ ﻜﻪ ﺒﺭﺨﻰ ﺍﺯ‬
‫ﺸﻤﺎ ﺁﻨﺭﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﻨﻨﺩ‪ ،‬ﺒﺭﺍﻯ ﺍﻴﻥ ﻤﻜﺫﺒﻴﻥ ﻜﺎﻓﺭ ﻤﺎﻴﻪ ﺤﺴﺭﺕ ﻭ ﻨﺩﺍﻤﺕ ﺍﺴﺕ‪ ،‬ﻭ ﺭﺴﺘﺎﺨﻴﺯ ﻴﻙ ﺤﻘﻴﻘﺕ ﺍﺴﺕ‪،‬‬
‫ﻴﻘﻴﻨﻰ ﻨﻪ ﻅﻨﻰ‪ ،‬ﭙﺱ ﺒﻨﺎﻡ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺒﺯﺭﮔﺕ ﺘﺴﺒﻴﺢ ﮔﻭﻯ‪.‬‬
‫‪1‬ـ هن وا ‪ m‬ﺵ)!‬ ‫أْ‪* \ُ . َk‬‬

‫‪2‬ـ ‪ a‬ن وا ‪ m‬ﺵ)؟‬ ‫‪َ8‬اْ‪* \ُ . -َk‬‬
‫‪3‬ـ ‪= H‬ى ه‪ a‬ﺥ‪ a‬آ‪ a H‬ن‬ ‫ك ‪ َ8‬اْ‪* \ُ . َk‬‬
‫َو‪َ -َ8‬أدْرَا َ‬
‫وا ‪ m‬ﺵ)؟‬
‫‪4‬ـ ‪ aC‬دروغ آد) ﺙد و ‪+‬د ‪H‬‬ ‫آَ ‪ ْaَJ.‬ﺙَُ ُد َو‪َ+‬دٌ ِْ[َ ِر‪*\ِ َ+‬‬
‫هن دره آ‪.)E‬‬
‫&َ‪.8َA‬ﺙَُ ُد &َ‪ُA‬هِْ'ُاْ ِ‪*\ِ َِ5.K‬‬
‫‪5‬ـ ‪ w‬ا‪ 8‬ﺙد‪ ،‬ه‪4‬ك ﺵ)) هن‬
‫"‪J+‬اب" ‪~h‬ن آ‪.)EE‬‬
‫‬
‫َوَأ‪َ+ َ8‬دٌ &َ‪ُA‬هِْ'ُاْ ِِ‪ٍ $‬‬
‫‪6‬ـ و ا‪+ 8‬د آ‪ H‬ه‪4‬ك ﺵ)) د د‬
‫]َْ]َ ٍ ‪* \ٍ ََِ+‬‬
‫آ‪ )E s‬وز)‪.‬‬
‫َ‪َ .I‬هَ ‪ٍ ََ mَ ْCَ ِْ<ََْ+‬ل‬
‫‪7‬ـ ‪ sK8‬آد ا‪J+ $‬اب ‪E‬ن آ را‬
‫َوﺙَََِ َ\ َأ‪ٍ .$‬م ُُ‪ََ*َ& ً 8‬ى‬
‫ ن ه‪ a‬ﺵ و ه‪ a:‬روزى ‪ N‬در‬
‫اْ[َْ َم &ِ<َ ]َْ‪ Nَ+‬آَ‪ُْ<.َA‬‬
‫‪ ،N‬ن م را در ن ‪E‬ن ‪8‬ى&*‪ N‬آ‪H‬‬
‫َأ‪ُ َFْ+‬ز َ‪ 6ٍ ْI‬ﺥَ ِو‪* \ٍ َ$‬‬
‫‪ HE $‬هى درﺥ‪ a‬ﺥ‪ 8‬ا)‪ ،‬آواك و‬

‫‪124‬‬
‫از و آ‪.)E‬‬ ‫&َ<َ‪ََ ْ6‬ى َ<ُ ‪* \َِ َ G8‬‬

‫‪8‬ـ ‪ $‬اغ دارى اى ﺵن " =ى و‬
‫آ‪)8 N "N‬؟‬ ‫ن َو‪Hُ َْCَ َ8‬‬
‫َوَ‪َ -‬ء &ِْ‪ُ َْ+‬‬
‫‪9‬ـ ‪ '8‬ا‪ $‬ﺥ‪ K‬آرى ﺵ)) &‪+‬ن و‬ ‫ت ِْ‪* \ِ َ^ِhَI‬‬
‫وَاُْ‪ُ َ'َِْd‬‬
‫ه آ‪ 6C N‬از او د و ه‪E‬ن اه‪6‬‬ ‫&َ‪َْtَ1‬اْ َرُ َل َر‪َAَ& ِْ<G‬ﺥَ َ‪J‬هُْ‬
‫ ‪ H$‬هى واژن ﺵ)‪.‬‬ ‫َأﺥْ َ‪ً J‬ة ر‪.‬اَِ ً\ *‬
‫‪10‬ـ از م ور وردرﺵن ‪N‬‬
‫آد)‪ w ،‬ﺥ)او) ا ‪d8‬اﺥ‪ J‬آد ‪H‬‬
‫ِإ‪ َ~َh .َ .‬اَْ‪ُ -‬ء ََْ‪َE‬آُْ‬
‫‪J+‬اب &=ا‪.)E$‬‬
‫&ِ} اْ‪ِ َF‬ر‪* \ِ َ$‬‬
‫‪11‬ـ ز‪ H'8‬ن ب ‪~h‬ن آد ‪ 8‬ﺵ‬
‫ِ‪ْJَ ُْ'َ َ<ََ1ْFَE‬آِ َ ًة َوَ‪-َ<َِ1‬‬
‫را داﺵ* در ن )آ‪ (N*:‬رو)‪.‬‬
‫ُأ ُذنٌ وَا‪* ٌ\َِ+‬‬
‫‪12‬ـ ا اى ن ‪J‬آ ده‪ )E‬اى‬
‫ ار ده‬
‫و &اد ا ش هى &ا)‪.‬‬
‫‪1‬ـ‪ :3‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ‪ ،‬ﻝﻔﻅ "ﺍﻝﺤﺎﻗﻪ" ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﻜﻪ ﻤﻌﻨﺎﻯ ﺁﻥ ﺘﺤﻘﻕ ﻴﺎﺒﻨﺩﻩ ﻭ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ ﺍﺴﺕ‪ ،‬ﺒﺎﻴﺩ ﺒﻨﮕﺭﻴﻡ ﻜﻪ‬
‫ﻤﺭﺍﺩ ﺍﺯ ﺍﻴﻥ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ ﭽﻪ ﭽﻴﺯﻯ ﺍﺴﺕ؟ ﺒﺎ ﻴﻙ ﻨﻅﺭ ﺴﺭﻴﻊ ﺒﻪ ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﺴﻭﺭﻩ ﻤﺘﻭﺠﻪ ﻤىﺸﻭﻴﻡ ﻜﻪ ﻤﺭﺍﺩ‬
‫ﺍﺯ ﺁﻴﻪ ﻴﺎ ﻋﺫﺍﺒﻴﺴﺕ ﻜﻪ ﻫﻤﻭﺍﺭﻩ ﺍﻗﻭﺍﻡ ﺴﺭﻜﺵ ﻭ ﻋﺎﺼﻰ ﺭﺍ ﻓﺭﺍﮔﻴﺭﺩ ﻭ ﻴﺎ ﺭﻭﺯ ﻗﻴﺎﻤﺕ‪.‬‬
‫ﻫﺭﭽﻨﺩ ﺍﺯ ‪ 9‬ﺁﻴﻪ ﺒﻌﺩﻯ )ﺍﺯ ﺁﻴﻪ ‪ 4‬ﺍﻝﻰ ‪ (12‬ﭽﻨﺎﻥ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ﺍﻝﺤﺎﻗﻪ ﻋﺫﺍﺒﻴﺴﺕ ﻜﻪ ﺍﻗﻭﺍﻡ ﺜﻤﻭﺩ‬
‫ﻭ ﻋﺎﺩ‪ ،‬ﻓﺭﻋﻭﻥ‪ ،‬ﻗﻭﻡ ﻝﻭﻁ ﻭ ﻗﻭﻡ ﻨﻭﺡ ﺭﺍ ﻓﺭﺍﮔﺭﻓﺘﻪ‪ ،‬ﻭﻝﻰ ﺁﻴﺎﺕ ‪ 14 ،13‬ﻭ ‪ 15‬ﺒﺎ ﺼﺭﺍﺤﺕ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ‬
‫ﻤﻨﻅﻭﺭ ﺍﺯ ﺁﻥ‪ ،‬ﻭﺍﻗﻌﻪ ﺒﺯﺭﮒ ﻗﻴﺎﻤﺕ ﺍﺴﺕ‪ .‬ﺍﻝﻔﺎﻅ ﺁﻴﻪ ‪ 15‬ﺍﻴﻥ ﺍﺴﺕ‪ :‬ﭙﺱ ﺩﺭ ﭽﻨﻴﻥ ﺭﻭﺯﻴﺴﺕ ﻜﻪ ﻫﻤﺎﻥ ﻭﺍﻗﻌﻪ‬
‫ﻋﻅﻴﻡ ﺭﻭﻯ ﻤىﺩﻫﺩ‪.‬‬
‫ﺩﻭ ﺘﺭﺠﻤﻪ ﺭﺍ ﺒﺭﺍﻯ ﺁﻴﻪ ﺩﻭ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﭽﻴﺴﺕ ﺍﻴﻥ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ؟‪ ،‬ﭽﻪ ﻋﺠﻴﺏ ﻭﺍﻗﻊ ﺸﻭﻨﺩ ﺍﻯ!!‬
‫ﺁﻴﻪ ﺴﻭﻡ ﺍﻴﻥ ﺍﻨﺘﺒﺎﻩ ﺭﺍ ﺒﻪ ﻤﺨﺎﻁﺏ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭﻙ ﻋﻅﻤﺕ ﻭ ﻫﻴﺒﺕ ﺍﻴﻥ ﻭﺍﻗﻌﻪ ﻋﻅﻴﻡ ﻭ ﺒﺯﺭﮒ ﺒﺭﺍﻯ ﺍﻨﺴﺎﻥ‬
‫ﻤﻘﺩﻭﺭ ﻨﻴﺴﺕ ﻭ ﺒﺎ ﻫﻴﭻ ﻭﺴﻴﻠﻪ ﺍﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺒﻪ ﺍﺒﻌﺎﺩ ﮔﺴﺘﺭﺩﻩ ﺁﻥ ﭙﻰ ﺒﺭﺩ‪.‬‬

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‫‪4‬ـ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ "ﺍﻝﺤﺎﻗﻪ" ﺭﺍ ﺒﻨﺎﻡ "ﺍﻝﻘﺎﺭﻋﻪ" ﻴﺎﺩ ﻜﺭﺩﻩ ﻭ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺍﻴﻥ ﺤﺎﺩﺜﻪﺀ ﻭﺍﻗﻊ ﺸﻭﻨﺩﻩ‪ ،‬ﺤﺎﺩﺜﻪ‬
‫ﺒﺯﺭﮔﻴﺴﺕ ﻜﻪ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺩﺭﻫﻡ ﻤىﻜﻭﺒﺩ‪ .‬ﭽﻨﺩ ﺘﻭﺠﻴﻪ ﺭﺍ ﺒﺭﺍﻯ ﺍﺭﺘﺒﺎﻁ ﺍﻴﻥ ﺁﻴﻪ ﻭ ﺸﺭﺡ ﺒﻌﺩﻯ ﺁﻥ ﺒﺎ ﺁﻴﺎﺕ‬
‫ﻗﺒﻠﻰ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻜﺴﺎﻨﻴﻜﻪ ﺍﻴﻥ ﭙﺩﻴﺩﻩ ﺩﺭﻫﻡ ﻜﻭﺒﻨﺩﻩ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﺒﺎﻭﺭﻯ ﺒﻪ ﺍﻴﻥ ﻨﺩﺍﺸﺘﻨﺩ ﻜﻪ ﺭﺴﺘﺎﺨﻴﺯﻯ ﺒﺭﭙﺎ‬
‫ﻤىﺸﻭﺩ ﻭ ﻨﻅﺎﻡ ﻤﻭﺠﻭﺩ ﻫﺴﺘﻰ ﻤﺘﻼﺸﻰ ﻤىﮕﺭﺩﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﺁﻨﺎﻥ ﺍﻴﻥ ﻨﻅﺎﻡ ﺭﺍ ﺍﺒﺩﻯ ﻭ ﺠﺎﻭﺩﺍﻨﻪ ﻤىﭙﻨﺩﺍﺸﺘﻨﺩ ﻭ‬
‫ﺍﺯ ﻭﻗﻭﻉ "ﻗﺎﺭﻋﻪ" ﺩﺭ ﺁﻥ ﺍﻨﻜﺎﺭ ﻤىﻜﺭﺩﻨﺩ‪ ،‬ﻤﮕﺭ ﻨﺩﻴﺩﻴﺩ ﻜﻪ ﺒﺎ ﭽﻪ ﺴﺭﻨﻭﺸﺘﻰ ﻤﻭﺍﺠﻪ ﺸﺩﻨﺩ؟! ﻤﮕﺭﻫﺭ ﻗﻭﻤﻰ ﻜﻪ‬
‫ﺩﺭ ﻫﺭ ﻤﻘﻁﻊ ﺯﻤﺎﻥ‪ ،‬ﺒﺎ ﺘﻜﺫﻴﺏ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﺒﻪ ﻋﺫﺍﺏ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﻤﻭﺍﺠﻪ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﺫﺍﺕ ﺨﻭﺩ ﺜﺎﺒﺕ ﻨﻤىﻜﻨﺩ ﻜﻪ‬
‫ﺭﺴﺘﺎﺨﻴﺯ ﻴﻙ ﺤﻘﻴﻘﺕ ﺍﺴﺕ ﻭ ﺍﻨﻜﺎﺭ ﺍﺯ ﺁﻥ ﺩﺍﺭﺍﻯ ﻋﻭﺍﻗﺏ ﻭﺨﻴﻡ؟‬
‫ﺏ‪ :‬ﻋﺩﻡ ﺒﺎﻭﺭ ﺒﻪ ﺁﺨﺭﺕ ﺒﺎﻋﺙ ﻁﻐﻴﺎﻥ ﻭ ﺴﺭﻜﺸﻰ ﺍﻨﺴﺎﻥ ﻤىﮕﺭﺩﺩ ﻭ ﻜﺎﺭﺵ ﺭﺍ ﺒﻪ ﺁﻨﺠﺎ ﻤىﻜﺸﺎﻨﺩ ﻜﻪ ﺘﺎﺯﻴﺎﻨﻪ‬
‫ﻋﺫﺍﺏ ﺒﺭ ﻓﺭﻗﺵ ﻓﺭﻭﺩ ﺁﻴﺩ ﻭ ﺒﻪ ﻋﺫﺍﺏ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﻤﺒﺘﻼ ﺸﻭﺩ‪ .‬ﺭﻴﺸﻪﺀ ﻫﻤﻪﺀ ﺯﺸﺘﻰ ﻫﺎﻯ ﺍﻨﺴﺎﻥ ﺍﺯ ﻋﺩﻡ ﺒﺎﻭﺭ‬
‫ﺒﻪ ﺭﺴﺘﺎﺨﻴﺯ ﻭ ﻤﺤﺎﺴﺒﻪ ﺍﻝﻬﻰ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﺩ ﻭ ﻋﻭﺍﻤل ﻫﻤﻪﺀ ﻋﺫﺍﺏ ﻫﺎﻯ ﻓﺭﺍﮔﻴﺭ ﺍﻝﻬﻰ ﺭﺍ ﻨﻴﺯ ﺒﺎﻴﺩ ﺩﺭ ﺍﻴﻥ‬
‫ﺒىﺒﺎﻭﺭﻯ ﺠﺴﺘﺠﻭ ﻜﺭﺩ‪.‬‬
‫ﺝ‪ :‬ﻨﺯﻭل ﻋﺫﺍﺏ ﺒﺭ ﺍﻗﻭﺍﻡ ﺴﺭﻜﺵ ﻭ ﻋﺎﺼﻰ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ ﻜﻪ ﺩﺭ ﻋﺎﻝﻡ ﺘﻭ ﺴﻨﺕ ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ ﺤﺎﻜﻡ ﺍﺴﺕ‬
‫ﻭ ﻗﻴﺎﻤﺕ ﭽﻴﺯﻯ ﺠﺯ ﺍﺘﻤﺎﻡ ﻭ ﺍﻜﻤﺎل ﺍﻴﻥ ﺴﻨﺕ ﻨﻴﺴﺕ‪ .‬ﭙﺱ ﻨﺯﻭل ﻋﺫﺍﺏ ﺒﺭ ﺍﻴﻥ ﺍﻗﻭﺍﻡ ﺩﻝﻴل ﻤﺤﻜﻡ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ‬
‫ﻗﻴﺎﻤﺕ ﺍﺴﺕ‪.‬‬
‫‪5‬ـ ﺜﻤﻭﺩ ﺒﺎ ﺍﻨﻜﺎﺭ ﺍﺯ ﺭﺴﺘﺎﺨﻴﺯ ﻁﻐﻴﺎﻥ ﻜﺭﺩ ﻭ ﺨﺩﺍﻭﻨﺩ ﻨﻴﺯ ﺠﺯﺍﻯ ﻤﻨﺎﺴﺏ ﻁﻐﻴﺎﻨﺵ ﺭﺍ ﺩﺍﺩ‪ ،‬ﺒﻪ ﻜﻴﻔﺭ ﺍﻋﻤﺎل ﺨﻭﺩ‬
‫ﺭﺴﻴﺩ‪ ،‬ﻋﺫﺍﺏ ﺸﺎﻥ ﺸﺒﻴﻪ ﻁﻐﻴﺎﻥ ﺸﺎﻥ ﺒﻭﺩ‪ ،‬ﻋﺫﺍﺏ ﻁﻐﻴﺎﻨﮕﺭ‪ ،‬ﻜﻪ ﻗﺭﺁﻥ ﺩﺭ ﺁﻴﻪ ‪ 78‬ﺴﻭﺭﻩ ﺍﻻﻋﺭﺍﻑ ﺁﻨﺭﺍ ﺍﻝﺭﺠﻔﻪ‬
‫ﻴﻌﻨﻰ ﺯﻝﺯﻝﻪ ﻭ ﺘﻜﺎﻥ ﺸﺩﻴﺩ ﺨﻭﺍﻨﺩﻩ ﻭ ﺩﺭ ﺁﻴﻪ ‪ 67‬ﺴﻭﺭﻩ ﻫﻭﺩ ﺁﻨﺭﺍ ﺍﻝﺼﻴﺤﻪ ﻴﻌﻨﻰ ﺼﺩﺍﻯ ﺘﻨﺩ ﻭ ﻫﻴﺒﺘﻨﺎﻙ ﻴﺎﺩ ﻜﺭﺩﻩ‬
‫ﻭ ﺩﺭ ﺁﻴﻪ ‪ 17‬ﺴﻭﺭﻩ ﺤﻡ ﺴﺠﺩﻩ ﻝﻔﻅ ﺍﻝﺼﺎﻋﻘﻪ ﺭﺍ ﺒﺭﺍﻴﺵ ﺒﻜﺎﺭ ﺒﺭﺩﻩ‪ ،‬ﻴﻌﻨﻰ ﺍﻴﻥ ﻋﺫﺍﺏ ﻁﺎﻏﻰ ﺒﺎ ﺯﻝﺯﻝﻪ ﺸﺩﻴﺩ‪،‬‬
‫ﺼﺩﺍﻯ ﺒﺯﺭﮒ ﻭ ﻫﻴﺒﺘﻨﺎﻙ ﻭ ﺼﺎﻋﻘﻪ ﺁﺴﻤﺎﻨﻰ ﺘﻭﺃﻡ ﺒﻭﺩ‪.‬‬

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‫‪6‬ـ ﻭ ﺍﻴﻥ ﻫﻡ ﻋﺎﺩ ﺍﺴﺕ ﻜﻪ ﺴﺭﻜﺸىﻜﺭﺩ ﻭ ﭙﺎﺩﺍﻓﺭﺍﻩ ﻤﻨﺎﺴﺏ ﺴﺭﻜﺸىﺎﺵ ﺭﺍ ﭽﺸﻴﺩ‪ ،‬ﺒﺎ ﻋﺫﺍﺏ ﺴﺭﻜﺵ ﻤﻭﺍﺠﻪ‬
‫ﺸﺩ‪ ،‬ﺴﺭﺩ ﺒﺎﺩ ﺘﻨﺩ ﻭﺯﻨﺩﻩ ﺍﻯ ﻜﻪ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺯﻴﺭ ﻭ ﺭﻭ ﻜﺭﺩ ﻭ ﺒﺭ ﺁﻨﺎﻥ ﻓﺭﻭ ﺭﻴﺨﺕ‪.‬‬
‫‪7‬ـ ﺍﻴﻥ ﺁﻴﻪ ﻜﻪ ﭽﮕﻭﻨﮕﻰ ﻨﺎﺒﻭﺩﻯ ﻗﻭﻡ ﺴﺭﻜﺵ ﻋﺎﺩ ﺭﺍ ﺒﻪ ﺸﻜل ﺨﻴﻠﻰ ﺭﻋﺏ ﺁﻭﺭ ﻭ ﺁﻤﻭﺯﻨﺩﻩ ﺒﻪ ﻨﻤﺎﻴﺵ‬
‫ﻤىﮕﺫﺍﺭﺩ ﺒﻪ ﭽﻨﺩ ﻨﻜﺘﻪ ﻝﻁﻴﻑ ﻨﻴﺯ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﻋﺫﺍﺏ ﻫﻔﺕ ﺸﺏ ﻭ ﻫﺸﺕ ﺭﻭﺯ ﺍﺩﺍﻤﻪ ﻜﺭﺩ‪ ،‬ﭽﺭﺍ ﻫﻔﺕ ﺸﺏ ﻭ ﻫﺸﺕ ﺭﻭﺯ؟ ﭽﺭﺍ ﻨﻪ ﻫﻔﺕ ﺸﺏ ﻭ ﺭﻭﺯ‪،‬‬
‫ﺒﺭﺍﺒﺭ ﺒﻪ ﺘﻌﺩﺍﺩ ﺸﺏ ﻫﺎ ﻭ ﺭﻭﺯﻫﺎﻯ ﻫﻔﺘﻪ؟ ﺁﻴﺎ ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل ﻜﻪ ﮔﻨﺎﻩ ﻫﺎﻯ ﻋﻠﻨﻰ ﺸﺎﻥ ﺒﻴﺵ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻤﺨﻔﻰ‬
‫ﺸﺎﻥ ﺒﻭﺩ؟ ﻭ ﻴﺎ ﺒﻪ ﺁﻥ ﺨﺎﻁﺭ ﻜﻪ ﺠﻨﺎﻴﺘﻬﺎﺌﻴﻜﻪ ﺩﺭ ﺭﻭﺸﻨﺎﺌﻰ ﺭﻭﺯ ﻤﺭﺘﻜﺏ ﻤىﺸﺩﻨﺩ ﺒﻴﺵ ﺍﺯ ﺨﻴﺎﻨﺕ ﻫﺎﻴﻰ ﺒﻭﺩ ﻜﻪ‬
‫ﺩﺭ ﺘﺎﺭﻴﻜﻰ ﺸﺏ ﻤﺭﺘﻜﺏ ﻤىﺸﺩﻨﺩ؟! ﻭ ﻴﺎ ﺒﻪ ﺍﻴﻥ ﺴﺒﺏ ﻜﻪ ﻫﻔﺕ ﺸﺏ ﻭ ﺭﻭﺯ ﻫﻔﺘﻪ ﺭﺍ ﺩﺭ ﮔﻨﺎﻩ‪ ،‬ﻋﺼﻴﺎﻥ ﻭ‬
‫ﺠﻨﺎﻴﺕ ﺴﭙﺭﻯ ﻤىﻜﺭﺩﻨﺩ ﻭ ﺒﺭﺍﻯ ﻓﺭﺩﺍﻯ ﻫﻔﺘﻪ ﺁﻴﻨﺩﻩ ﻨﻴﺯ ﻋﺯﻡ ﺠﺯﻡ ﺘﻜﺭﺍﺭ ﺁﻨﺭﺍ ﺩﺍﺸﺘﻨﺩ؟ ﺸﺎﻴﺩ ﻫﻤﻪﺀ ﺍﻴﻥ ﻫﺎ‪،‬‬
‫ﭽﻭﻥ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﻤﺘﻨﺎﺴﺏ ﺍﺴﺕ ﺒﺎ ﻋﻤﻠﻜﺭﺩ ﻫﺎﻯ ﺸﺎﻴﺴﺘﻪ ﻋﺫﺍﺏ؛‬
‫ﺏ‪ :‬ﻗﻭﻡ ﻋﺎﺩ ﺩﺍﺭﺍﻯ ﭽﻨﺎﻥ ﻗﺩ ﻭ ﻗﺎﻤﺕ ﻫﺎﻯ ﺒﻠﻨﺩ ﻭ ﺍﺴﺘﻭﺍﺭ ﺒﻭﺩ ﻜﻪ ﻨﻅﻴﺭ ﺁﻥ ﺩﺭ ﻫﻴﭻ ﺴﺭﺯﻤﻴﻨﻰ ﺴﺭﺍﻍ ﻨﻤىﺸﺩ‪،‬‬
‫ﺩﺭ ﻨﺘﻴﺠﻪ ﺍﻴﻥ ﺘﻨﺩ ﺒﺎﺩﻯ ﻜﻪ ﺒﺎ ﺼﺩﺍﻯ ﻤﻬﻴﺏ ﻭ ﺴﺭﻤﺎﻯ ﺸﺩﻴﺩ ﺘﻭﺃﻡ ﺒﻭﺩ‪ ،‬ﭽﻨﺎﻥ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﺒﻴﺦ ﻭ ﺒﻥ ﺒﺭﻜﻨﺩ ﻭ‬
‫ﺍﺠﺴﺎﺩ ﻤﺭﺩﻩ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺩﺭ ﺁﻥ ﺴﺭﺯﻤﻴﻥ ﻭﻴﺭﺍﻥ‪ ،‬ﺒﺎ ﺩﻴﻭﺍﺭﻫﺎ ﻭ ﺴﻘﻑ ﻫﺎﻯ ﻓﺭﻭ ﺭﻴﺨﺘﻪ‪ ،‬ﻤﺘﻼﺸﻰ ﻭ ﭙﺭﺍﮔﻨﺩﻩ‬
‫ﺴﺎﺨﺕ ﻜﻪ ﮔﻤﺎﻥ ﻤىﻜﺭﺩﻯ ﺨﺭﻤﺎﺒﻥ ﻫﺎﻯ ﺍﺯ ﺒﻴﺦ ﻭ ﺒﻥ ﺒﺭﻜﻨﺩﻩ ﻭ ﻜﺎﻭﺍﻙ ﻭ ﻤﻴﺎﻥ ﺘﻬﻰ ﺍﻨﺩ ﻜﻪ ﺒﻪ ﻫﺭ ﺴﻭ ﺒﺭ‬
‫ﺯﻤﻴﻥ ﺍﻓﺘﺎﺩﻩ ﺍﻨﺩ‪ ،‬ﻅﺎﻫﺭ ﺁﻨﺎﻥ ﺁﺭﺍﺴﺘﻪ ﺒﻭﺩ ﻭ ﺩﺭﻭﻥ ﺸﺎﻥ ﭙﻭﺴﻴﺩﻩ ﻭ ﻤﻴﺎﻥ ﺘﻬﻰ‪ ،‬ﻅﺎﻫﺭ ﺸﺎﻥ ﭽﻭﻥ ﺨﺭﻤﺎﺒﻥ‬
‫ﺍﺴﺘﻭﺍﺭ ﻭ ﺭﻴﺸﻪ ﺩﺍﺭ ﻤىﻨﻤﻭﺩ‪ ،‬ﻜﻪ ﮔﻤﺎﻥ ﻤىﻜﺭﺩﻯ ﺭﻴﺸﻪ ﻫﺎﻯ ﻋﻤﻴﻘﻰ ﺩﺭ ﺩل ﺯﻤﻴﻥ ﺩﺍﺭﻨﺩ‪ ،‬ﻭ ﺁﺴﻤﺎﻥ ﻨﻴﺯ ﺁﻨﺎﻨﺭﺍ‬
‫ﺩﺭ ﺁﻏﻭﺵ ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﻭ ﻗﺩ ﻭ ﻗﺎﻤﺕ ﺸﺎﻨﺭﺍ ﺒﺎﻻ ﺒﺭﺩﻩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭﻭﻥ ﺍﻴﻥ ﺩﺭﺨﺘﻬﺎ ﻜﺎﻭﺍﻙ ﺒﻭﺩ ﻭ ﺒﺎ ﻴﻙ ﺘﻨﺩ‬
‫ﺒﺎﺩ ﺍﺯ ﺭﻴﺸﻪ ﺒﺭﻜﻨﺩﻩ ﺸﺩﻨﺩ ﻭ ﺒﺭ ﺯﻤﻴﻥ ﺍﻓﺘﺎﺩﻨﺩ‪.‬‬
‫‪8‬ـ ﺩﻭ ﺘﺭﺠﻤﻪ ﺭﺍ ﺒﺭﺍﻯ ﺍﻴﻥ ﺁﻴﻪ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺁﻴﺎ ﻜﺴﻰ ﺍﺯ ﺁﻨﻬﺎ ﺭﺍ ﺒﺎﻗﻰ ﻤىﺒﻴﻨﻰ؟‬

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‫ﺏ‪ :‬ﺁﻴﺎ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺒﺎﻗﻰ ﻤﺎﻨﺩﻩ ﺍﻯ ﺴﺭﺍﻍ ﺩﺍﺭﻯ؟‬
‫ﻫﻤﻪ ﭽﻴﺯ ﺍﻴﻥ ﮔﺭﻭﻩ ﻋﺎﺼﻰ ﺘﺒﺎﻩ ﻭ ﻨﺎﺒﻭﺩ ﺸﺩ‪ ،‬ﻤﺯﺍﺭﻉ ﺴﺭﺴﺒﺯ‪ ،‬ﺸﻬﺭﻫﺎﻯ ﺁﺒﺎﺩ‪ ،‬ﻋﻤﺎﺭﺘﻬﺎﻯ ﭙﺭﺸﻜﻭﻩ ﻭ ﻗﺩﺭﺕ ﻭ‬
‫ﻨﻴﺭﻭﻤﻨﺩﻯ ﻓﺭﻴﺒﻨﺩﻩ ﺸﺎﻥ ﺍﺯ ﻤﻴﺎﻥ ﺭﻓﺕ‪ ،‬ﻫﻴﭻ ﭽﻴﺯﻯ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺒﺎﻗﻰ ﻨﮕﺫﺍﺸﺕ‪.‬‬
‫‪9‬ـ‪ :10‬ﻓﺭﻋﻭﻥ ﻭ ﻗﻭﻡ ﻝﻭﻁ‪ ،‬ﻫﻤﺎﻥ ﺍﻫﺎﻝﻰ ﻗﺭﺍﻯ ﻭﺍﮊﮔﻭﻥ ﺸﺩﻩ ﻨﻴﺯ ﻤﺭﺘﻜﺏ ﺍﻴﻥ ﺨﻁﺎ ﻭﮔﻨﺎﻩ ﺒﺯﺭﮒ ﺸﺩﻨﺩ ﻭ‬
‫ﻗﻴﺎﻤﺕ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻨﺩ ﻭ ﺒﻨﺎﺒﺭ ﺁﻥ ﺩﺭ ﻤﺭﺩﺍﺏ ﮔﻨﺎﻩ ﻭ ﻋﺼﻴﺎﻥ ﻓﺭﻭﺭﻓﺘﻨﺩ‪ ،‬ﺒﺎ ﻓﺭﺴﺘﺎﺩﻩ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﺒﻪ ﻤﺨﺎﻝﻔﺕ‬
‫ﭙﺭﺩﺍﺨﺘﻨﺩ ﻭ ﺭﺍﻩ ﻋﺼﻴﺎﻥ ﻭ ﻨﺎﻓﺭﻤﺎﻨﻰ ﺩﺭ ﭙﻴﺵ ﮔﺭﻓﺘﻨﺩ ﻭ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺤﺴﻴﺏ ﻨﻴﺯ ﺒﺎ ﻋﺫﺍﺏ ﭙﻴﻬﻡ ﻓﺯﺍﻴﻨﺩﻩ ﺍﻯ ﺁﻨﺎﻨﺭﺍ‬
‫ﻓﺭﺍﮔﺭﻓﺕ‪.‬‬
‫‪11‬ـ ﻁﻭﻓﺎﻥ ﻨﻭﺡ)ﻉ( ﺠﺩ ﺒﺯﺭﮔﻭﺍﺭ ﺘﺎﻨﺭﺍ ﺒﻪ ﻴﺎﺩ ﺁﺭﻴﺩ‪ ،‬ﻗﻭﻤﺵ ﺒﺎ ﺍﻭ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﭙﺭﺩﺍﺨﺘﻨﺩ‪ ،‬ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺘﻜﺫﻴﺏ‬
‫ﻜﺭﺩﻨﺩ‪ ،‬ﺠﺯ ﻋﺩﻩ ﻤﺤﺩﻭﺩﻯ ﻜﺴﻰ ﺒﻪ ﺍﻭ ﺍﻴﻤﺎﻥ ﻨﻴﺎﻭﺭﺩ‪ ،‬ﺍﻭ ﻭ ﻴﺎﺭﺍﻥ ﻭ ﻫﻤﺭﺍﻫﺎﻥ ﻤﺅﻤﻨﺵ ﺭﺍ ﺒﺎ ﻜﺸﺘﻰ ﻨﺠﺎﺕ ﺍﺯ‬
‫ﻏﺭﻕ ﺸﺩﻥ ﺤﻔﻅ ﻜﺭﺩﻴﻡ‪ ،‬ﺘﻤﺎﻤﻰ ﺴﺘﻤﮕﺭﺍﻥ ﺩﺸﻤﻥ ﺤﻕ ﺩﺭ ﺁﻥ ﻁﻭﻓﺎﻥ ﻋﻅﻴﻡ ﻜﻪ ﻫﻤﻪﺀ ﺯﻤﻴﻥ ﺭﺍ ﻓﺭﺍﮔﺭﻓﺕ‪ ،‬ﻏﺭﻕ‬
‫ﺸﺩﻨﺩ‪ ،‬ﻤﻜﺎﻓﺎﺕ ﻭ ﻤﺠﺎﺯﺍﺕ ﻋﻤﻠﻜﺭﺩ ﻫﺎ ﺒﺎﺭ ﺩﻴﮕﺭﻯ ﺒﻪ ﻨﻤﺎﻴﺵ ﮔﺫﺍﺸﺘﻪ ﺸﺩ ﻭ ﻤﻨﻜﺭﺍﻥ ﺭﺴﺘﺎﺨﻴﺯ ﺒﺎﺭ ﺩﻴﮕﺭﻯ ﺒﻪ‬
‫ﺠﺯﺍﻯ ﺘﻜﺫﻴﺏ ﺸﺎﻥ ﺭﺴﻴﺩﻨﺩ‪ ،‬ﺁﻨﺎﻥ ﻁﻐﻴﺎﻥ ﻜﺭﺩﻨﺩ‪ ،‬ﻁﻭﻓﺎﻥ ﻁﻐﻴﺎﻨﮕﺭﻯ ﺒﻪ ﺴﺭﺍﻍ ﺸﺎﻥ ﺭﺴﻴﺩ‪.‬‬
‫‪12‬ـ ﺍﻴﻥ ﺤﺎﺩﺜﻪ ﺒﺯﺭﮒ ﻭ ﻫﻭل ﺍﻨﮕﻴﺯ ﺒﺭﺍﻯ ﺁﻥ ﺒﻭﺩ ﺘﺎ ﻫﻤﻭﺍﺭﻩ ﺒﺭﺍﻯ ﺘﺎﻥ ﻤﺎﻴﻪﺀ ﺘﺫﻜﺭﻯ ﺒﺎﺸﺩ ﻭ ﮔﻭﺵ ﻫﺎﻯ‬
‫ﺸﻨﻭﺍ ﺁﻨﺭﺍ ﺩﺭ ﺨﻭﺩ ﻨﮕﻬﺩﺍﺭﻨﺩ ﻭ ﻓﺭﺍﻤﻭﺵ ﻨﻜﻨﻨﺩ‪ ،‬ﻫﻤﻭﺍﺭﻩ ﺒﻪ ﻴﺎﺩﺘﺎﻥ ﺒﻴﺎﻭﺭﺩ ﻜﻪ ﻋﺎﻗﺒﺕ ﺘﻜﺫﻴﺏ ﺭﺴﺘﺎﺨﻴﺯ ﻭ‬
‫ﮔﻨﺎﻫﺎﻨىﻜﻪ ﺍﺯ ﺍﻴﻥ ﺘﻜﺫﻴﺏ ﻨﺸﺄﺕ ﻤىﻜﻨﺩ ﻭﺨﻴﻡ ﻭ ﺨﻁﺭﻨﺎﻙ ﺍﺴﺕ‪ ،‬ﻤﺘﻭﺠﻪ ﺒﺎﺸﻨﺩ ﻜﻪ ﮔﻨﺎﻩ ﻭﻜﻴﻔﺭ ﺭﺍﺒﻁﻪ ﻤﺤﻜﻡ ﻭ‬
‫ﻨﺎﮔﺴﺴﺘﻨﻰ ﺒﺎﻫﻡ ﺩﺍﺭﻨﺩ‪ ،‬ﺒﻬﺭ ﺠﺎﺌﻴﻜﻪ ﮔﻨﺎﻩ ﻭ ﻋﺼﻴﺎﻥ ﭙﺎﻯ ﺨﻭﺩ ﺭﺍ ﮔﺫﺍﺸﺘﻪ ﻜﻴﻔﺭ ﺒﺩﻨﺒﺎﻝﺵ ﺁﻤﺩﻩ‪ ،‬ﻜﻴﻔﺭ ﺭﺩﻑ ﮔﻨﺎﻩ‬
‫ﺍﺴﺕ ﻭ ﻫﻤﺴﺎﻥ ﻭ ﻫﻤﻁﺭﺍﺯ ﺁﻥ‪.‬‬

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‫‪ n w -13‬آ‪ H‬در ﺵر د‪ )8‬ﺵد‪،‬‬ ‫ &ِ} ا‪ِ Lt‬ر َْ‪ٌ\َI‬‬

‫&َ ِ‪u‬ذَا ُِ َ‬
‫‪ W$‬ر د‪.N)8‬‬ ‫وَاِ َ)ةٌ *‬
‫‪ -14‬و ز‪ 8‬و آ ه داﺵ*‪ H‬ﺵ)‪،‬‬ ‫ض وَاْ‪ُ َCِF‬ل‬‫‪ a‬ا َ;رْ ُ‬ ‫َوَُِ ِ‬
‫‪ w‬آ) ﺵ) ‪ W$‬ر آ)‪.N‬‬ ‫&َ ُ)آ‪َ َ*.‬دآ‪ \ً .‬وَاِ َ) ًة *‬
‫‪ w -15‬وز وا ‪ m‬ﺵد هن وا ‪m‬‬ ‫‪ a‬اَْا ِ‪* \ُ َ1‬‬
‫&ََْ‪َ Jٍ ِ^َ8‬و َ‪ِ َ1‬‬
‫ﺵ)‪.‬‬
‫‪ -16‬و ن ر ر ﺵد و ﺵ) در‬ ‫}‬
‫‪ a‬ا‪ُ -َ.‬ء &َ<ِ َ‬‫وَا‪ِ .[َ:‬‬
‫ن روز ‪4*8‬ﺵ‪ N‬ﺵ) اى‪.‬‬ ‫‪ Jٍ ِ^َ8َْ$‬وَاهَِ\ٌ *‬
‫‪-17‬و &ﺵ*‪ H‬ه در آ‪E‬ر ه‪ s$‬ﺵ‪ )E‬و‬ ‫‪َ Nََ+ W‬أرَْ‪-‬ﺉِ<َ‪-‬‬ ‫وَاََْ ُ‬
‫ ﺥد دار) ‪+‬ش وردرت را‬ ‫‪ُْ<َ َْ& W‬‬
‫ش َر‪َ G‬‬
‫َو‪َ َْ+ 6ُ ِْkَ$‬‬
‫ه‪ Hn*:‬اى‪.‬‬ ‫‪ Jٍ ِ^َ8َْ$‬ﺙَََِ\ٌ *‬
‫‪13‬ـ ﻝﻔﻅ "ﻓﺈﺫﺍ" ﺩﺭ ﺍﺒﺘﺩﺍﻯ ﺁﻴﻪ ﺍﻴﻥ ﺍﻨﺘﺒﺎﻩ ﺭﺍ ﺒﻪ ﻤﺨﺎﻁﺏ ﻤىﺩﻫﺩ ﻜﻪ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺩﻻﻴل ﻭﻗﻭﻉ ﺭﺴﺘﺎﺨﻴﺯ ﺭﺍ ﺒﻴﺎﻥ‬
‫ﻨﻤﻭﺩﻩ ﻭ ﺭﺍﻩ ﺭﺍ ﺒﺭﺍﻯ ﺒﺎﻭﺭ ﺒﻪ ﻗﻴﺎﻤﺕ ﺒﺎﺯ ﻜﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﺭﺴﺘﺎﺨﻴﺯ ﻨﻴﺯ ﭽﻭﻥ ﻋﺫﺍﺏ ﻫﺎﻯ ﻨﺎﮔﻬﺎﻨﻰ ﻜﻪ ﺒﺭ ﺍﻗﻭﺍﻡ‬
‫ﺒﺎﻏﻰ ﻭ ﻴﺎﻏﻰ ﮔﺫﺸﺘﻪ ﻨﺎﺯل ﺸﺩﻩ‪ ،‬ﺒﻪ ﻴﻜﺒﺎﺭﮔﻰ ﻭ ﺒﺎ ﻴﻙ ﺩﻤﻴﺩﻨﻰ ﺩﺭ ﺸﻴﭙﻭﺭ ﺒﺭﭙﺎ ﺨﻭﺍﻫﺩ ﺸﺩ‪.‬‬
‫‪14‬ـ‪ :15‬ﭽﻨﺩ ﻨﻜﺘﻪ ﻤﻬﻡ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺯﻤﻴﻥ ﻭ ﻜﻭﻩ ﻫﺎ ﺍﺯ ﺠﺎﻯ ﺨﻭﺩ ﺒﺭﺩﺍﺸﺘﻪ ﻤىﺸﻭﻨﺩ ﻭ ﺒﺎﻫﻡ ﻜﻭﺒﻴﺩﻩ ﻤىﺸﻭﻨﺩ‪ .‬ﺒﺭﺩﺍﺸﺘﻪ ﺸﺩﻥ ﻜﻭﻩ ﻫﺎ ﺒﺯﻭﺩﻯ‬
‫ﻭ ﺁﺴﺎﻨﻰ ﻗﺎﺒل ﻓﻬﻡ ﺍﺴﺕ‪ ،‬ﻭﻝﻰ ﺒﺭﺩﺍﺸﺘﻪ ﺸﺩﻥ ﺯﻤﻴﻥ ﺘﺄﻤل ﻤىﺨﻭﺍﻫﺩ‪ .‬ﺒﺎﻴﺩ ﺒﻨﮕﺭﻴﻡ ﻜﻪ ﺯﻤﻴﻥ ﭽﮕﻭﻨﻪ ﻭ ﺍﺯ ﺴﺭ‬
‫ﭽﻪ ﭽﻴﺯﻯ ﺒﺭﺩﺍﺸﺘﻪ ﻤىﺸﻭﺩ؟ ﻤىﺩﺍﻨﻴﻡ ﻜﻪ ﺯﻤﻴﻥ ﻤﺜل ﺒﻘﻴﻪ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﭽﻭﻥ ﺁﻓﺘﺎﺏ ﻭ ﻤﻬﺘﺎﺏ ﻭ ﺴﺘﺎﺭﻩ ﻫﺎ‬
‫ﺩﺭ ﺁﻏﻭﺵ ﻓﻀﺎﻯ ﺒﻴﻜﺭﺍﻥ ﺁﺴﻤﺎﻥ ﻤﻌﻠﻕ ﺍﺴﺕ‪ ،‬ﺒﺎﻻﻯ ﺠﺭﻡ ﺩﻴﮕﺭﻯ ﮔﺫﺍﺸﺘﻪ ﻨﺸﺩﻩ ﺘﺎ ﺍﺯ ﺁﻥ ﺒﺭﺩﺍﺸﺘﻪ ﺸﻭﺩ‪،‬‬
‫ﻤﻁﻠﺒﻰ ﺭﺍ ﻜﻪ ﺁﻴﻪ ﻤﺫﻜﻭﺭ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻜﻭﻩ ﻫﺎ ﻭ ﺯﻤﻴﻥ ﺍﺯ ﻤﺤل ﻜﻨﻭﻨﻰ ﺸﺎﻥ ﺒﺭﺩﺍﺸﺘﻪ ﻤىﺸﻭﻨﺩ ﻭ‬
‫ﺩﻭﺒﺎﺭﻩ ﺒﺎ ﻫﻤﺩﻴﮕﺭ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﻨﺩ‪ ،‬ﺍﻴﻥ ﺒﺩﺍﻥ ﻤﻌﻨﺎﺴﺕ ﻜﻪ ﺯﻤﻴﻥ ﻤﻴﺎﻥ ﺩﻭ ﺠﺭﻡ ﺒﺯﺭﮒ ﻭ ﻨﻴﺭﻭﻤﻨﺩ ﺩﻴﮕﺭﻯ ﻗﺭﺍﺭ‬
‫ﻤىﮕﻴﺭﺩ ﻭ ﺩﻭ ﻗﻭﻩ ﺠﺎﺫﺒﻪﺀ ﻗﻭﻯ ﺒﺭ ﺁﻥ ﻭﺍﺭﺩ ﻤىﺸﻭﺩ‪ ،‬ﺒﻪ ﻨﺤﻭﻴﻜﻪ ﻫﺴﺘﻪ ﺯﻤﻴﻥ ﺭﺍ ﺒﻪ ﻴﻜﺴﻭ ﻭ ﻜﻭﻩ ﻫﺎ ﺭﺍ‬
‫ﺒﺴﻭﻯ ﺩﻴﮕﺭﻯ ﻤىﻜﺸﺩ‪ ،‬ﺩﺭ ﻨﺘﻴﺠﻪ ﺍﻴﻥ ﻜﺸﺵ ﻨﻴﺭﻭﻤﻨﺩ‪ ،‬ﻜﻭﻩ ﻫﺎ ﺍﺯ ﺒﻴﺦ ﻭ ﺒﻥ ﺒﺭﻜﻨﺩﻩ ﺸﺩﻩ ﺍﺯ ﺯﻤﻴﻥ ﺠﺩﺍ‬
‫ﻤىﺸﻭﻨﺩ‪ ،‬ﻭﻝﻰ ﺒﻪ ﺠﺎﻯ ﺁﻨﻜﻪ ﺒﻪ ﻓﺎﺼﻠﻪ ﺯﻴﺎﺩﻯ ﺍﺯ ﺯﻤﻴﻥ ﺩﻭﺭ ﺒﺭﻭﻨﺩ ﻭ ﺒﺎ ﻤﻨﺒﻊ ﻜﺸﺵ ﻀﻡ ﺸﻭﻨﺩ‪ ،‬ﺩﻭﺒﺎﺭﻩ‬
‫ﺒﺴﻭﻯ ﻫﻤﺩﻴﮕﺭ ﺠﺫﺏ ﻤىﺸﻭﻨﺩ ﻭ ﺒﻪ ﺸﺩﺕ ﺒﺎﻫﻡ ﺘﺼﺎﺩﻡ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺩﺭﻙ ﺍﻴﻥ ﻤﻁﻠﺏ ﺩﺭ ﮔﺫﺸﺘﻪ ﻫﺎ ﻭ ﻗﺒل ﺍﺯ ﺁﻨﻜﻪ ﺍﻨﺴﺎﻥ ﻤﻌﻠﻭﻤﺎﺕ ﻜﺎﻓﻰ ﺩﺭ ﺒﺎﺭﻩ ﺴﺎﺨﺘﺎﺭ ﻜﻬﻜﺸﺎﻥ ﻫﺎ‪ ،‬ﻤﻨﻅﻭﻤﻪ‬
‫ﻫﺎﻯ ﺸﻤﺴﻰ‪ ،‬ﺍﻨﻔﺠﺎﺭﻫﺎ ﺩﺭ ﺍﻴﻥ ﻤﻨﻅﻭﻤﻪ ﻫﺎ‪ ،‬ﺍﻨﻀﻤﺎﻡ ﺒﺨﺵ ﻫﺎﻯ ﻴﻜﻰ ﺒﺩﻴﮕﺭﻯ‪ ...،‬ﺤﺎﺼل ﻜﻨﺩ ﺩﺸﻭﺍﺭ ﺒﻭﺩ‪،‬‬

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‫ﻭﻝﻰ ﺍﻤﺭﻭﺯ ﻭ ﭙﺱ ﺍﺯ ﻤﺸﺎﻫﺩﻩ ﻨﻤﻭﻨﻪ ﻫﺎﻯ ﺸﺒﻴﻪ ﺒﻪ ﺍﻴﻥ ﮔﻭﻨﻪ ﺤﻭﺍﺩﺙ ﺩﺭ ﻤﻨﻅﻭﻤﻪ ﻫﺎﻯ ﺸﻤﺴﻰ‪ ،‬ﻗﺎﺒل ﻓﻬﻡ‬
‫ﺸﺩﻩ ﺍﺴﺕ‪.‬‬
‫‪15‬ـ ﺩﺭ ﭽﻨﻴﻥ ﺩﻭﺭﺍﻨﻴﺴﺕ ﻜﻪ ﻫﻤﺎﻥ ﻭﺍﻗﻌﻪ ﺒﺯﺭﮒ ﺭﻭﻯ ﻤىﺩﻫﺩ‪ ،‬ﺍﺯ ﺍﻝﻔﺎﻅ ﺍﻴﻥ ﺁﻴﻪ ﺒﺨﻭﺒﻰ ﺩﺭﻙ ﻤىﻜﻨﻴﻡ ﻜﻪ‬
‫ﻤﻨﻅﻭﺭ ﺍﺯ "ﺍﻝﻭﺍﻗﻌﻪ‪ :‬ﻫﻤﺎﻥ ﻭﺍﻗﻌﻪ" ﺤﺎﺩﺜﻪ ﺍﻴﺴﺕ ﻜﻪ ﺩﺭ ﺍﺒﺘﺩﺍﻯ ﺴﻭﺭﻩ ﺒﻨﺎﻡ ﺍﻝﺤﺎﻗﻪ ﻴﺎﺩ ﺸﺩﻩ ﺍﺴﺕ‪.‬‬
‫‪16‬ـ‪ :17‬ﭽﻨﺩ ﻨﻜﺘﻪ ﺍﺴﺎﺴﻰ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺩﺭﺨﻭﺭ ﺘﻭﺠﻪ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻨﻅﺎﻡ ﺩﻗﻴﻕ ﻭ ﺸﺩﻴﺩ ﺁﺴﻤﺎﻥ ﺩﺭ ﺁﻨﺭﻭﺯ ﻤﺘﻼﺸﻰ ﻤىﮕﺭﺩﺩ‪ ،‬ﺁﺴﻤﺎﻥ ﻤىﺸﮕﺎﻓﺩ ﻭ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﺭﺍﻜﻪ ﺍﻜﻨﻭﻥ‬
‫ﺩﺭ ﺁﻏﻭﺵ ﺨﻭﺩ ﻤﺤﻜﻡ ﮔﺭﻓﺘﻪ‪ ،‬ﺒﻪ ﻫﺭ ﺴﻭ ﭙﺭﺍﮔﻨﺩﻩ ﻤىﺸﻭﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﺩﺭ ﺁﻨﺭﻭﺯ ﻓﺭﺸﺘﻪ ﻫﺎﺌﻰ ﻜﻪ ﺍﻨﺴﺠﺎﻡ ﺍﻤﻭﺭ ﺍﻴﻥ ﻋﺎﻝﻡ ﺒﻪ ﺁﻨﺎﻥ ﺴﭙﺭﺩﻩ ﺸﺩﻩ‪ ،‬ﻤﺤل ﻜﺎﺭ ﺸﺎﻨﺭﺍ ﺍﺯ ﺩﺴﺕ‬
‫ﻤىﺩﻫﻨﺩ‪ ،‬ﻜﻨﺎﺭ ﻤىﺭﻭﻨﺩ ﻭ ﺩﺭ ﺤﺎﺸﻴﻪ ﺁﺴﻤﺎﻥ ﻫﺎﻯ ﻤﺘﻼﺸﻰ ﺸﺩﻩ ﻗﺭﺍﺭ ﻤىﮕﻴﺭﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﻋﺭﺵ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺭﺍ ﻜﻪ ﺒﺭ ﺁﺴﻤﺎﻥ ﻫﺎﻯ ﻫﻔﺕ ﮔﺎﻨﻪ ﺍﺤﺎﻁﻪ ﺩﺍﺭﺩ ﻭ ﻫﻤﻪﺀ ﻫﺴﺘﻰ ﺭﺍ ﺯﻴﺭ ﺴﺎﻴﻪ ﺨﻭﺩ ﮔﺭﻓﺘﻪ‪،‬‬
‫ﺩﺭ ﺁﻨﺭﻭﺯ ﻫﺸﺕ ﻤﻼﺌﻜﻪ ﻭ ﻴﺎ ﻫﺸﺕ ﺼﻨﻑ ﻤﻼﺌﻜﻪ ﺤﻤل ﻜﻨﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﻤﻴﺩﺍﻨﻴﻡ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻋﺎﻝﻡ‪ ،‬ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁﻰ ﺩﺭ ﺍﻴﻥ ﻜﺎﺌﻨﺎﺕ ﻭﻀﻊ ﻜﺭﺩﻩ ﻜﻪ ﻫﺭﻜﺎﺭﻯ ﺩﺭ ﺁﻥ ﻤﻁﺎﺒﻕ ﺍﻴﻥ‬
‫ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﺼﻭﺭﺕ ﻤىﮕﻴﺭﺩ‪ ،‬ﻭ ﻤﺄﻤﻭﺭﺍﻨﻰ ﺒﺭﺍﻯ ﺍﻨﺴﺠﺎﻡ ﺍﻤﻭﺭ ﺍﻴﻥ ﻋﺎﻝﻡ ﺒﻨﺎﻡ ﻓﺭﺸﺘﻪ ﻫﺎ ﺁﻓﺭﻴﺩﻩ ﻜﻪ ﻤﻁﺎﺒﻕ‬
‫ﺍﻴﻥ ﺴﻨﻥ ﻭ ﻀﻭﺍﺒﻁ ﻋﻤل ﻤىﻜﻨﻨﺩ‪ ،‬ﭙﺱ ﺍﺯ ﻤﺘﻼﺸﻰ ﺸﺩﻥ ﻫﻤﻪﺀ ﻜﺎﺌﻨﺎﺕ‪ ،‬ﺍﻴﻥ ﺴﻨﻥ ﻋﺎﻁل ﻤىﺸﻭﺩ ﻭ ﺍﻴﻥ‬
‫ﻤﺄﻤﻭﺭﺍﻥ ﻜﻨﺎﺭ ﻤىﺭﻭﻨﺩ‪ ،‬ﻓﻘﻁ ﻫﺸﺕ ﺼﻨﻑ ﺍﻴﻥ ﻓﺭﺸﺘﻪ ﻫﺎ ﻜﻪ ﺤﻤﻠﻪ ﻋﺭﺵ ﺍﻨﺩ ﺒﺎﻗﻰ ﻤىﻤﺎﻨﺩ‪.‬‬
‫ﻫـ‪ :‬ﺍﻴﻥ ﺁﻴﻪ ﺍﺯ ﺠﻤﻠﻪ ﺁﻴﺎﺕ ﻤﺘﺸﺎﺒﻬﺎﺕ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﺁﻥ ﻓﻥ ﺘﺸﺒﻴﻪ ﺒﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﻋﺭﺵ ﺨﺩﺍ ﻜﻪ ﻴﻙ ﻤﻔﻬﻭﻡ ﺒﺎﻻﺘﺭ‬
‫ﺍﺯ ﺩﺭﻙ ﺍﻨﺴﺎﻥ‪ ،‬ﻓﻭﻕ ﻤﺸﻬﻭﺩ ﻭ ﻏﺎﺌﺏ ﺍﺴﺕ ﻭ ﺍﻨﺴﺎﻥ ﺩﺭ ﻗﺎﻤﻭﺱ ﺨﻭﺩ ﺒﺭﺍﻯ ﺁﻥ "ﺍﻝﻔﺎﻅ" ﺨﺎﺹ ﺨﻭﺩﺵ ﺭﺍ ﻨﺩﺍﺭﺩ‬
‫ﻭ ﻨﺎﮔﺯﻴﺭ ﺒﺎ ﺍﻝﻔﺎﻅﻰ ﺘﻭﻀﻴﺢ ﺸﻭﺩ ﻜﻪ ﺩﺭ ﺍﺼل ﺒﺭﺍﻯ ﺍﺸﻴﺎﻯ ﻤﺸﻬﻭﺩ ﻭ ﻤﻠﻤﻭﺱ ﻭﻀﻊ ﮔﺭﺩﻴﺩﻩ‪ ،‬ﺍﺯ ﻓﻥ ﺘﺸﺒﻴﻪ‬
‫ﺍﺴﺘﻔﺎﺩﻩ ﺸﻭﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ ﺒﻪ ﺫﻫﻥ ﺍﻨﺴﺎﻥ ﻨﺯﺩﻴﻙ ﮔﺭﺩﺩ ﻭ ﻗﺎﺒل ﻓﻬﻡ ﺸﻭﺩ‪ ،‬ﻤﺘﻭﺠﻪ ﺒﺎﺸﻴﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﻨﻭﻉ‬
‫ﺁﻴﺎﺕ‪ ،‬ﺍﻝﻔﺎﻅ ﻤﺫﻜﻭﺭ ﺭﺍ ﺒﻪ ﻤﻌﻨﺎﻯ ﻤﺘﺒﺎﺩﺭ ﻭ ﻤﺘﺩﺍﻭل ﺁﻥ ﻨﮕﻴﺭﻴﺩ‪ ،‬ﻤﺒﺎﺩﺍ ﺍﺯ ﻋﺭﺵ ﻫﻤﺎﻥ ﺘﺼﻭﺭﻯ ﺩﺭ ﺫﻫﻥ ﺘﺎﻥ‬
‫ﺘﺠﺴﻡ ﻴﺎﺒﺩ ﻜﻪ ﺩﺭ ﺒﺎﺭﻩ ﻫﺭ ﻋﺭﺵ ﻭ ﺘﺨﺕ ﺩﻴﮕﺭﻯ ﺩﺭ ﺯﻤﻴﻥ ﺩﺭ ﺫﻫﻥ ﺨﻭﺩ ﺩﺍﺭﻴﺩ!! ﺨﺩﺍ ﻤﺜل ﻤﺨﻠﻭﻕ ﻤﺤﺘﺎﺝ‬
‫ﻤﻜﺎﻥ ﻨﻴﺴﺕ‪ ،‬ﻫﻴﭻ ﭽﻴﺯﻯ ﺩﺭ ﺍﻴﻥ ﻫﺴﺘﻰ ﺩﺭ ﺫﺍﺕ ﻭ ﺍﻓﻌﺎل ﺨﻭﺩ ﻤﺜل ﺨﺩﺍ ﻨﻴﺴﺕ‪ ،‬ﻫﺭﮔﺎﻩ ﺒﺎ ﻤﻭﺭﺩﻯ ﺸﺒﻴﻪ ﺍﻴﻥ ﺁﻴﻪ‬
‫ﻤﻭﺍﺠﻪ ﺸﺩﻴﺩ‪ ،‬ﺒﺎﻴﺩ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺩﺭ ﻨﻅﺭ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﺩ ﻜﻪ ﻫﻴﭻ ﭽﻴﺯﻯ ﺩﺭ ﺍﻴﻥ ﻫﺴﺘﻰ ﺸﺒﻴﻪ ﺨﺩﺍ ﻨﻴﺴﺕ‪ ،‬ﺨﺩﺍ ﺒﺎ‬
‫ﻫﻴﭻ ﭽﻴﺯﻯ ﺍﺯ ﻤﺨﻠﻭﻗﺎﺕ ﺨﻭﺩ ﺸﺒﺎﻫﺕ ﻨﺩﺍﺭﺩ‪ ،‬ﻝﻴﺱ ﻜﻤﺜﻠﻪ ﺸﺊ‪ .‬ﻤﺒﺎﺩﺍ ﺤﻤل ﻋﺭﺵ ﺨﺩﺍ ﺫﺭﻴﻌﻪ ﻓﺭﺸﺘﻪ ﻫﺎ ﺭﺍ ﻨﻴﺯ‬
‫ﭽﻨﺎﻥ ﺒﮕﻴﺭﻴﺩ ﻜﻪ ﺍﻜﻨﻭﻥ ﻋﺩﻩ ﺍﻯ ﺘﺨﺕ ﻜﺴﻰ ﺭﺍ ﺒﺭ ﺸﺎﻨﻪ ﺨﻭﺩ ﺤﻤل ﻤىﻜﻨﺩ‪ ،‬ﺍﮔﺭ ﭽﻨﻴﻥ ﺘﺼﻭﺭﻯ ﺩﺭ ﺫﻫﻥ ﺘﺎﻥ‬
‫ﺍﻴﺠﺎﺩ ﺸﺩ‪ ،‬ﻤﺭﺘﻜﺏ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﺍﻴﺩ ﻭ ﺨﺩﺍ ﺭﺍ ﺒﺎ ﻤﺨﻠﻭﻗﺵ ﺘﺸﺒﻴﻪ ﻜﺭﺩﻩ ﺍﻴﺩ‪.‬‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﻁﻰ ﺤﺩﻴﺜﻰ ﭽﻪ ﺯﻴﺒﺎ ﺘﺭﺴﻴﻡ ﻤىﻜﻨﺩ‪:‬‬

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‫ﺤ ‪‬ﺩ ﹶﺜﻜﹸﻡ ﻋ‪‬ﻥ ﻤﻠﻙ ﻗﺩ ﻤﺭﻗﺕ ﺭﺠﻼﻩ ﺍﻻﺭﺽ ﺍﻝﺴﺎﺒﻌﺔ‬

‫ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﺍﻥ ﺍﷲ ﺃﺫﻥ ﻝﻰ ﺍﹶﻥ ﹸﺍ ‪‬‬
‫ﺍﻝﺴﻔﻠﻰ ﻭ ﺍﻝﻌﺭﺵ ﻋﻠﻰ ﻤﻨﻜﺒﻪ ﻭ ﻫﻭ ﻴﻘﻭل ﺴﺒﺤﺎﻨﻙ ﺍﻨﺕ ﻭ ﺤﻴﺙ ﺘﻜﻭﻥ‪.‬‬
‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﺭﻤﻭﺩﻨﺩ‪ :‬ﻴﻘﻴﻨ ﹰﺎ ﻜﻪ ﺍﷲ)ﺠل ﺠﻼﻝﻪ( ﺒﻪ ﻤﻥ ﺍﺠﺎﺯﻩ ﺩﺍﺩ ﺘﺎ ﺍﺯ ﻓﺭﺸﺘﻪ ﺍﻯ ﺒﻪ‬
‫ﺸﻤﺎ ﺨﺒﺭ ﺒﺩﻫﻡ ﻜﻪ ﭙﺎﻫﺎﻴﺵ ﺍﺯ ﻫﻔﺘﻤﻴﻥ ﺯﻤﻴﻥ ﭙﺎﻴﺎﻥ ﺒﺭﺁﻤﺩﻩ ﻭ ﻋﺭﺵ ﺒﺭﺸﺎﻨﻪﺀ ﺍﻭﺴﺕ ﻭ ﺍﻭ ﻤىﮕﻭﻴﺩ‪ :‬ﭙﺎﻜﻴﺴﺕ‬
‫ﺘﺭﺍ ﻭ ﻫﺭ ﺠﺎﺌﻰ ﻜﻪ ﺒﺎﺸﻰ‪.‬‬
‫ﻤﺸﺎﻫﺩﻩ ﻤﻴﻜﻨﻴﺩ! ﻤﻠﻜﻰ ﺒﺎ ﺍﻴﻥ ﻋﻅﻤﺕ‪ ،‬ﻜﻪ ﺍﺯ ﻫﻔﺕ ﺁﺴﻤﺎﻥ ﻭ ﺯﻤﻴﻥ ﻤﻴﮕﺫﺭﺩ ﻭ ﺤﺎﻤل ﻋﺭﺵ ﺍﺴﺕ ﺍﺯ ﺩﺭﻙ ﺫﺍﺕ‬
‫ﺍﷲ ﺴﺒٍﺤﺎﻨﻪ ﻭ ﺘﻌﺎﻝﻰ‪ ،‬ﻭ ﻜﻴﻔﻴﺕ ﺍﺴﺘﻭﺍ ﺍﺵ ﻋﺎﺠﺯ ﺍﺴﺕ ﻭ ﻜﻤﺎل ﻋﺠﺯﺵ ﺭﺍ ﺍﻅﻬﺎﺭ ﺩﺍﺸﺘﻪ ﻤﻴﮕﻭﻴﺩ‪ :‬ﭙﺎﻜﻴﺴﺕ ﺘﺭﺍ‬
‫ﻫﺭ ﺠﺎﺌىﻜﻪ ﺒﺎﺸﻰ‪.‬‬
‫‪18‬ـ در ‪ E‬روزى ا‪ a‬آ‪H|+ H‬‬ ‫ن َ‪ ُْ'Eِ8 NَْIَ 3‬ﺥَ&َِ\ *‬

‫‪َ ُ|َ ْ1ُ Jٍ ِ^َ8َْ$‬‬
‫‪8‬ى‪ )$:‬و ‪<E‬ن ى) از ﺵ ه‬
‫ = ‪<E‬ن ﺵ) ‪.‬‬
‫} آِ*ََ ُ‪ُ ُ[ََ& Hِ ِEَِِ H‬ل هَ‪ُ -‬ؤ ُم‬
‫&َ‪ َْ8 .8َA‬أُوِ َ‬
‫‪19‬ـ ‪ w‬ا‪ 8‬هآ‪ N‬داد ﺵ) ‪ H8‬اش‬ ‫أ ْ َ ُؤاْ آِ*ََ‪* ْH‬‬
‫)‪ a‬را*‪ :)$ ،s‬ى‪I )$nC‬ا)‬
‫‪8‬ا ا‪.H8E+ $‬‬
‫ق ََِِ‪*ْH‬‬
‫‪ٍ 4‬‬
‫‪َ a‬أ‪َ ُ8 }G‬‬
‫ِإ‪ُ EَEَ` }G‬‬
‫‪20‬ـ ‪ ً E[$‬آ‪ 8 H‬ور داﺵ* ‪ H‬ا‪ً * H'E$‬‬
‫ﺵ را روو ﺵ)‪.‬‬ ‫&َ<ُ َ &ِ} ‪ \ٍ َ:ِ+‬ر‪.‬ا|َِ ٍ\ *‬
‫‪21‬ـ ‪ w‬ﺵ) درز)‪ N‬را|ى'‪.)EE‬‬ ‫&ِ} َ‪* \ٍ ََِ+ \ٍ .E‬‬
‫‪22‬ـ در <‪.HC8 N+ a:‬‬ ‫ ُ‪ َ<ُ&ُK‬دَاَِ\ٌ *‬
‫‪23‬ـ )‪ N‬ه‪= s$‬د‪ W$‬ﺵ)‪.‬‬ ‫آُُاْ وَاﺵْ َُاْ هَ‪َ -َِ ًَ^ِE‬أَْْ*ُْ &ِ} ا َ;‪ِ .$‬م‬
‫اْ‪* \ِ ََِI‬‬
‫‪24‬ـ ‪I‬ر‪ )$‬و ‪E‬ﺵ) ارا‪ E ،‬آد‬
‫هى ‪ :‬ن در روزهى ‪J‬ﺵ*‪.H‬‬
‫‪18‬ـ ‪ w‬از ‪4*8‬ﺵ‪ N‬ﺵ)ن م ‪ NC‬آﺉ‪E‬ت‪ ،‬م )‪)$‬ى |ا و ‪)$) E‬ى‪ ،‬و ز‪ 8‬و ن‬
‫د‪n$‬ى ‪ H‬ود ‪8‬ى‪ ،)$-‬ه‪H‬ء ا< دور ز) ‪8‬ى‪ ،):‬ى ﺥ)ا ‪8‬ىو)‪ H ،‬ﺥ)ا ‪8 H|+‬ى‪،):‬‬
‫ه‪ = H‬ﺵن ‪$‬ن‪= H ،‬ى از ﺥدﺵن ‪<E‬ن و ‪ H‬ه ‪ HI8 6+‬ﺵن از ﺥ)اى ‪ t‬و ‬
‫ﺵ) و ‪<E‬ن‪.‬‬
‫در ر ‪ )E‬اﺥ ‪ H$‬دو ‪ H‬را ‪:$ N8‬‬
‫ا‪ :v‬ه ‪ HI8 6+‬ن ‪<E‬ن )‪.‬‬
‫ب‪ :‬ه راز و ر‪ HI8 =8‬اى از ن ‪<E‬ن )‪.‬‬

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‫‪ H‬دو‪` N8‬ه اظ ‪ H$‬زر ا‪ H ،a‬او‪ N‬ا‪ $‬اظ زر ‪8‬ى&*)‪ NI3 :‬ﺥ&*'‪ ،‬در‬
‫'‪ H‬اظ ‪ H ،a E‬د اظ "‪ 'E8 NI3‬ﺥ&‪ "H‬هن ‪ H‬دوم ا‪ ،a‬ا‪<8 $‬م را در‬
‫ر ا‪K‬رق = ‪8‬ى‪I‬ا‪$ :‬م ‪ NC‬ااﺉ‪ :‬در ن روز ه‪H‬ء اار ‪8 48‬ى‪.):‬‬
‫‪19‬ـ‪8 :24‬ن ان ه ‪18‬ل ا‪ $‬ا‪ a‬آ‪ H‬اﺵى ارزش‪ <8 ،‬و ‪ N‬را د‪ a‬را‪ a‬ﺥد ‪8‬ى‪،)n‬‬
‫و‪ H N‬اى ﺵن ارزش )اﺵ*‪ ،H‬از &*‪ sE‬آاه‪ a‬داﺵ*‪ H‬ﺵ‪ ،)E‬د‪ £ a‬ﺥد ‪8‬ى‪ ،)n‬در ن روز‬
‫‪ HCk8‬آ‪ H‬ا‪E‬د وزى و آ‪ N8‬در ا‪k*8‬ن ز)‪ N‬ز‪8 m$‬ى‪n‬د)‪ ،‬ا&اد ] و 'آر ‪ H8‬ا‪+‬ل‬
‫‪ H8‬ام را‬ ‫ﺵا ‪ H‬د‪ a‬را‪ a‬ﺥد &*‪ H‬و ﺵد‪$& N8‬د ‪8‬ى'‪ )E:‬آ‪ H‬ى اه‪ !!:k8 6‬ﺉ) ا‪$‬‬
‫‪ )$n‬و ‪I‬ا)‪ H 8 ،‬ر*ﺥ= ور داﺵ*‪ ،‬ا‪ $‬د آ‪8 H ً* H‬ى‪ ،‬ا‪ $‬ه ‪H8‬‬
‫ا‪ 6+ ،+‬زﺵ‪ a‬و )ى را در ن ‪:8‬ه) ى'‪.)E‬‬
‫‪ H‬ز)‪ N‬را|ى'‪ )EE‬اى ‪8 6$‬ى‪:‬د‪8 $ a:< H ،‬ىود‪ N*:< ،‬آ‪ 8 H‬ه‪ s$‬هار در د*س‬
‫ا‪ H .a‬ن *‪ H‬ﺵد‪ :‬از ا‪ N+ a:< $‬و ‪ $‬ه‪ ،‬ه‪ ،‬ه )ر آ‪ H‬ﺥا*‪ H‬ا‪I )$‬ر‪ )$‬و ‪E‬ﺵ)‪،‬‬
‫‪'+ E‬د هى ‪J W‬ﺵ*‪ H‬ن در روزهى ‪.:‬‬
‫‪25‬ـ و ا‪ 8‬هآ‪ N‬آ*‪ H s‬د‪ s a‬داد‬ ‫} آِ*ََ ُ‪ُ ُ[ََ& Hِ َِِ:ِ H‬ل ‪َْ }ِEَ*َْ$‬‬
‫َوَأ‪ َْ8 .8‬أُوِ َ‬
‫ﺵ)‪ :)$ ،‬اى آش ‪ 8 H‬داد ى‪ ):‬آ*‪.‬‬ ‫ت آِ*ََِ‪* ْH‬‬
‫أُو َ‬
‫‪26‬ـ و )ا* آ‪ Hn H‬ا‪. a‬‬ ‫َوَْ َأدْ ِر ‪* ْHََِِ َ8‬‬
‫‪27‬ـ آش &‪ Ht‬آ‪ )EE‬دى )‪8‬گ و‬ ‫‪ a‬اْ[َ|َِ َ\ *‬
‫‪ َ<َ*َْ$‬آََ ِ‬
‫(‪.‬‬ ‫‪َ -َ8‬أ‪* ْHََِ8 }GEَ+ NَEْ5‬‬
‫‪28‬ـ ‪ N‬زم 'د ‪.8‬‬ ‫‪* ْHََِKُْ }GEَ+ W‬‬
‫ه‪َ َ.‬‬
‫‪29‬ـ د ﺵ) از ‪) 8‬رت و ‪.K‬‬
‫‪25‬ـ‪ :29‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﮔﺭﻭﻩ ﺩﻴﮕﺭﻯ ﺒﻪ ﻨﻤﺎﻴﺵ ﮔﺫﺍﺸﺘﻪ ﻤىﺸﻭﺩ‪ ،‬ﺒﺎ ﺍﻴﻥ ﻤﻭﺍﺼﻔﺎﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﺒﺎﻭﺭ ﻨﺩﺍﺸﺘﻨﺩ‪ ،‬ﺍﺯﮔﺭﻓﺘﻥ ﻨﺎﻤﻪﺀ ﺸﺎﻥ ﺍﻜﺭﺍﻩ ﺩﺍﺭﻨﺩ‪ ،‬ﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﻨﺎﻤﻪ ﭽﻴﺴﺕ ﻭ ﭽﻪ‬
‫ﭙﻴﺎﻤﻰ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺩﺍﺭﺩ؟ ﻨﺎﻤﻪ ﺩﺭ ﺩﺴﺕ ﭽﭖ ﺸﺎﻥ ﮔﺫﺍﺸﺘﻪ ﻤىﺸﻭﺩ‪.‬‬
‫ﺏ‪ :‬ﻤىﮕﻭﻴﺩ‪ :‬ﻜﺎﺵ ﺍﻴﻥ ﻨﺎﻤﻪ ﺒﻪ ﻤﻥ ﺩﺍﺩﻩ ﻨﻤىﺸﺩ‪ ،‬ﻨﻪ ﺨﻭﺩﻡ ﺍﺯ ﻨﺎﻤﻪ ﺍﻋﻤﺎﻝﻡ ﺁﮔﺎﻩ ﻤىﺸﺩﻡ ﻭ ﻨﻪ ﺩﻴﮕﺭﺍﻥ ﺒﻪ‬
‫ﻋﻤﻠﻜﺭﺩﻫﺎﻴﻡ ﭙﻰ ﻤىﺒﺭﺩﻨﺩ‪ ،‬ﺍﻴﻥ ﻨﺎﻤﻪ ﻜﻪ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺒﺭﻤﻼ ﺴﺎﺨﺘﻪ‪ ،‬ﻫﻴﭻ ﮔﻭِﺸﻪ ﺍﻯ ﺍﺯ ﺯﻨﺩﮔﻴﻡ ﺭﺍ ﻤﺨﻔﻰ‬
‫ﻨﮕﺫﺍﺸﺘﻪ‪ ،‬ﭽﮕﻭﻨﻪ ﺁﻨﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﺩﻴﮕﺭﺍﻥ ﺒﮕﺸﺎﻴﻡ‪ ،‬ﭽﻪ ﭽﺎﺭﻩ ﺍﻯ ﺒﺭﺍﻯ ﺍﻴﻥ ﺍﻓﺘﻀﺎﺡ ﻭ ﺭﺴﻭﺍﻴﻰ؟ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ‬
‫ﺍﻴﻨﻜﻪ ﻤﺅﻤﻥ ﺒﺭ ﻨﺎﻤﻪ ﺨﻭﺩ ﻤﺒﺎﻫﺎﺕ ﺩﺍﺭﺩ‪ ،‬ﺒﺎﻴﺩ ﻤﻔﻬﻭﻡ ﻋﻜﺱ ﺁﻥ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻤﻁﻤﺢ ﻨﻅﺭ ﺒﺎﺸﺩ‪ ،‬ﺍﻭ ﻤﺒﺎﻫﺎﺕ‬

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‫ﻤىﻜﻨﺩ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺒﻪ ﺨﻭﺍﻨﺩﻥ ﻨﺎﻤﻪ ﺨﻭﺩ ﺩﻋﻭﺕ ﻤىﻨﻤﺎﻴﺩ‪ ،‬ﻭﻝﻰ ﺍﻴﻥ ﺍﺤﺴﺎﺱ ﺸﺭﻤﻨﺩﮔﻰ ﻭ ﺨﺠﺎﻝﺕ ﻭ ﺘﻤﻨﺎﻯ ﺍﻴﻥ‬
‫ﺭﺍ ﻜﻪ ﻜﺎﺵ ﻨﺎﻤﻪ ﺍﻯ ﺒﻪ ﺍﻭ ﺩﺍﺩﻩ ﻨﻤىﺸﺩ ﻭ ﺒﺎ ﺍﻴﻥ ﺭﺴﻭﺍﺌﻰ ﻤﻭﺍﺠﻪ ﻨﻤىﮕﺭﺩﻴﺩ‪.‬‬
‫ﺝ‪ :‬ﻤىﮕﻭﻴﺩ‪ :‬ﻜﺎﺵ ﻫﻤﻴﻥ ﻓﻴﺼﻠﻪ ﻜﻨﻨﺩﻩ ﻤىﺒﻭﺩ! ﻜﻪ ﻤﺭﺍﺩﺵ ﻴﺎ ﺍﻴﻥ ﺒﺎﺸﺩ ﻜﻪ ﻜﺎﺵ ﻤﺭﮔﻡ ﻜﺎﺭ ﻨﻬﺎﻴﻰ ﺒﻭﺩ‪،‬‬
‫ﺩﻭﺒﺎﺭﻩ ﺯﻨﺩﻩ ﻨﻤىﺸﺩﻡ ﻭ ﺒﺎ ﺍﻴﻥ ﺴﺭﻨﻭﺸﺕ ﻤﻭﺍﺠﻪ ﻨﻤىﮕﺭﺩﻴﺩﻡ‪ ،‬ﻭ ﻴﺎ ﺍﻴﻨﻜﻪ‪ :‬ﻜﺎﺵ ﻫﻤﻴﻥ ﺤﺎﻻ ﻜﺎﺭ ﻴﻜﻁﺭﻓﻪ‬
‫ﻤىﺸﺩ‪ ،‬ﻨﻪ ﻨﺎﻤﻪ ﺍﻋﻤﺎﻝﻡ ﺭﺍ ﻤىﺩﻴﺩﻡ ﻭ ﻨﻪ ﺒﺎ ﺍﻴﻥ ﺭﺴﻭﺍﺌﻰ ﻭ ﺍﻓﺘﻀﺎﺡ ﻤﻭﺍﺠﻪ ﻤىﺸﺩﻡ ﻭ ﻴﺎ ﺍﻴﻨﻜﻪ‪ :‬ﻜﺎﺵ ﻫﻤﻴﻥ‬
‫ﺤﺎﻻ ﻤﺭﮒ ﺒﻪ ﺴﺭﺍﻏﻡ ﺒﺭﺴﺩ ﻭ ﻜﺎﺭ ﭙﺎﻴﺎﻥ ﻴﺎﺒﺩ‪ .‬ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﻤﺘﻥ ﺁﻴﻪ ﻭ ﻗﺒل ﻭ‬
‫ﺒﻌﺩ ﺍﺯ ﺁﻥ ﻝﻔﻅ ﻤﺭﮒ ﺭﺍ ﺴﺭﺍﻍ ﻨﺩﺍﺭﻴﻡ‪.‬‬
‫ﺩ‪ :‬ﺜﺭﻭﺘﻤﻨﺩ ﻭ ﻗﺩﺭﺘﻤﻨﺩ ﺒﻭﺩ‪ ،‬ﻗﺩﺭﺕ ﻭ ﺜﺭﻭﺘﺵ ﺍﻭ ﺭﺍ ﻤﻐﺭﻭﺭ ﺴﺎﺨﺕ‪ ،‬ﻭ ﺒﻪ ﺒﻴﺭﺍﻫﻪ ﺒﺭﺩ‪ ،‬ﻤﻌﻴﺎﺭ ﻓﻼﺡ ﻭ‬
‫ﺭﺴﺘﮕﺎﺭﻯ ﻨﺯﺩ ﺍﻭ ﺜﺭﻭﺕ ﻭ ﻗﺩﺭﺕ ﺒﻭﺩ‪ ،‬ﻭﻝﻰ ﺍﻜﻨﻭﻥ ﻭ ﭙﺱ ﺍﺯ ﻤﺸﺎﻫﺩﻩ ﺍﺴﺭﺍﺭ ﭙﻨﻬﺎﻥ ﺍﺯ ﺩﻴﺩﻩ ﻫﺎﻯ ﻜﻭﺘﺎﻩ ﺒﻴﻥ ﻭ‬
‫ﻅﺎﻫﺭ ﺒﻴﻥ ﺍﻭ‪ ،‬ﮔﻭﻴﺩ‪ :‬ﻨﻪ ﻤﺎﻝﻡ ﺩﺭﺩﻯ ﺭﺍ ﺩﻭﺍ ﻜﺭﺩ ﻭ ﻨﻪ ﻗﺩﺭﺕ ﻭ ﺴﻠﻁﺎﻨﻡ ﻤﺎﻴﻪ ﻨﺠﺎﺕ ﻭ ﺭﺴﺘﮕﺎﺭﻴﻡ ﺸﺩ‪ ،‬ﻫﺭﺩﻭ‬
‫ﻨﺎﺒﻭﺩ ﺸﺩﻨﺩ ﻭ ﺍﻜﻨﻭﻥ ﺒﺎ ﺩﺴﺕ ﺨﺎﻝﻰ ﻭ ﺭﻭﻯ ﺴﻴﺎﻩ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﻭ ﺨﻠﻕ ﺍﻴﺴﺘﺎﺩﻩ ﺍﻡ ‪.‬‬
‫ﺒﺭﺨﻰ ﺍﺯ ﻤﻔﺴﺭﺍﻥ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺍﻴﻨﻜﻪ ﻫﻤﻪﺀ ﺍﻫل ﺩﻭﺯﺥ ﻓﻘﻁ ﺜﺭﻭﺘﻤﻨﺩﺍﻥ ﻭ ﻗﺩﺭﺘﻤﻨﺩﺍﻥ ﻨﻴﺴﺘﻨﺩ‪ ،‬ﺩﺭ ﺘﻭﺠﻴﻪ ﺁﻴﺎﺘﻰ‬
‫ﻜﻪ ﺜﺭﻭﺘﻤﻨﺩﺍﻥ ﻭ ﻗﺩﺭﺘﻤﻨﺩﺍﻥ ﺭﺍ ﺍﻫل ﺩﻭﺯﺥ ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ ﺒﺎ ﺍﺸﻜﺎل ﺭﻭ ﺒﺭﻭ ﺸﺩﻩ ﺍﻨﺩ ﻭ ﺒﻪ ﺘﻭﺠﻴﻬﺎﺕ ﻋﺠﻴﺏ ﻭ‬
‫ﻏﺭﻴﺒﻰ ﻤﺒﺎﺩﺭﺕ ﻭﺭﺯﻴﺩﻩ ﺍﻨﺩ‪ .‬ﺩﺭ ﻤﻭﺭﺩ ﺁﻴﻪ "ﻫﻠﻙ ﻋﻨﻰ ﺴﻠﻁﺎﻨﻴﻪ" ﮔﻔﺘﻪ ﺍﻨﺩ ﻜﻪ ﭽﻭﻥ ﻫﻤﻪﺀ ﺍﻫل ﺩﻭﺯﺥ ﻗﺩﺭﺘﻤﻨﺩﺍﻥ‬
‫ﺒﺎ ﺴﻠﻁﻪ ﻭ ﺍﻗﺘﺩﺍﺭ ﻨﻴﺴﺘﻨﺩ‪ ،‬ﻻﺒﺩ ﻤﻨﻅﻭﺭ ﺍﺯ ﺴﻠﻁﺎﻥ ﭽﻴﺯ ﺩﻴﮕﺭﻴﺴﺕ!! ﮔﻔﺘﻪ ﺍﻨﺩ ﻤﻌﻨﺎﻯ ﺴﻠﻁﺎﻥ‪ ،‬ﺤﺠﺕ ﻭ ﺒﺭﻫﺎﻥ‬
‫ﺍﺴﺕ‪ ،‬ﻭ ﻗﺼﺩ ﺁﻴﻪ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺍﻴﻥ ﮔﺭﻭﻩ ﺍﻫل ﺩﻭﺯﺥ ﻤىﮕﻭﻴﺩ‪ :‬ﺘﻤﺎﻤﻰ ﺩﻻﺌﻠﻡ ﺒﺭ ﺒﺎﺩ ﺭﻓﺕ‪ ،‬ﻫﻴﭻ ﺒﺭﻫﺎﻨﻰ ﺒﺭﺍﻯ‬
‫ﺩﻓﺎﻉ ﺍﺯ ﺨﻭﺩ ﻨﺩﺍﺭﻡ!!‬
‫ﺒﻪ ﺠﻭﺍﺏ ﺍﻴﻥ ﺩﻭﺴﺘﺎﻥ ﺒﺎﻴﺩ ﮔﻔﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﺒﺎ ﺭﻭﺡ ﺁﻴﻪ ﻗﻁﻌ ﹰﺎ ﻨﺎﺴﺎﺯﮔﺎﺭ ﺍﺴﺕ‪.‬‬

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‫ﺏ‪ :‬ﺍﮔﺭ ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﺭﺍ ﺒﭙﺫﻴﺭﻴﻡ ﺒﺎﻴﺩ ﻝﻔﻅ "ﻤﺎل" ﺩﺭ ﺁﻴﻪ ﻗﺒل ﺍﺯ ﺁﻨﺭﺍ ﻨﻴﺯ ﺒﻪ ﻤﻌﻨﺎﻯ ﻏﻴﺭﺍﺼﻠﻰ ﺍﺵ ﺒﮕﻴﺭﻴﻡ ﻭ ﺍﺯ‬
‫ﺁﻥ ﭽﻴﺯﻯ ﺸﺒﻴﻪ ﺒﻪ ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﺒﺴﺎﺯﻴﻡ!!‬
‫ﺝ‪ :‬ﻗﺭﺁﻥ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﻪ ﺍﻴﻨﻜﻪ ﻤﻌﺎﻨﺩﻴﻥ ﺍﺼﻠﻰ ﭙﻴﺎﻤﺒﺭﺍﻥ)ﻉ( ﻫﻤﻭﺭﺍﻩ ﺜﺭﻭﺘﻤﻨﺩﺍﻥ ﻭ ﻗﺩﺭﺘﻤﻨﺩﺍﻥ ﺠﺎﻤﻌﻪ‪ ،‬ﺒﻪ‬
‫ﺍﺼﻁﻼﺡ ﻗﺭﺁﻥ ﻤﺘﺭﻓﻴﻥ ﻭ ﻤﺴﺘﻜﺒﺭﻴﻥ ﺍﻨﺩ‪ ،‬ﺒﻪ ﭙﻴﻤﺎﻨﻪ ﺼﺭﻴﺢ ﺍﺴﺕ ﻜﻪ ﻫﻴﭻ ﻤﺠﺎﻝﻰ ﺭﺍ ﺒﺭﺍﻯ ﺍﻴﻥ ﮔﻭﻨﻪ ﺘﺄﻭﻴل ﻫﺎ‬
‫ﻨﻤىﮕﺫﺍﺭﺩ‪ ،‬ﻫﻴﭻ ﻗﺭﺁﻥ ﺨﻭﺍﻨﻰ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺁﻴﺎﺕ ﺼﺭﻴﺢ ﻭ ﺭﻭﺸﻥ ﻗﺭﺁﻥ ﺩﺭ ﺍﻴﻥ ﻤﻭﺭﺩ‪ ،‬ﺘﺄﻭﻴل ﻤﺫﻜﻭﺭ ﺭﺍ‬
‫ﻨﺨﻭﺍﻫﺩ ﭙﺫﻴﺭﻓﺕ‪.‬‬
‫ﺩ‪ :‬ﭽﺭﺍ ﺒﺠﺎﻯ ﭙﻨﺎﻩ ﺒﺭﺩﻥ ﺒﻪ ﺍﻴﻥ ﻨﻭﻉ ﺘﺄﻭﻴل ﻫﺎﻯ ﺍﺸﻜﺎل ﺁﻤﻴﺯ‪ ،‬ﺼﺎﻑ ﻭ ﺸﻔﺎﻑ ﻨﻤىﮕﻭﻴﻨﺩ ﻜﻪ ﻗﺭﺁﻥ ﻫﻤﻭﺭﺍﻩ ﺒﺭ‬
‫ﺘﻘﺒﻴﺢ ﻭ ﻤﺤﻜﻭﻡ ﻜﺭﺩﻥ ﺜﺭﻭﺘﻤﻨﺩﺍﻥ ﻭ ﻗﺩﺭﺘﻤﻨﺩﺍﻥ ﻜﺎﻓﺭ ﺘﺄﻜﻴﺩ ﺩﺍﺭﺩ ﻭ ﺁﻨﺎﻨﺭﺍ ﺩﺸﻤﻥ ﺍﺼﻠﻰ ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ‪ ،‬ﺍﻴﻨﻬﺎ‬
‫ﺍﻨﺩ ﻜﻪ ﻤﺴﺘﻀﻌﻔﻴﻥ ﺭﺍ ﺍﺴﺘﺨﻔﺎﻑ ﻭ ﺍﺴﺘﺤﻤﺎﺭ ﻤىﻜﻨﻨﺩ‪ ،‬ﺭﻫﺒﺭﻯ ﺠﺒﻬﻪ ﻤﺨﺎﻝﻑ ﻋﻠﻴﻪ ﭙﻴﺎﻡ ﺁﻭﺭﺍﻥ ﺭﺍ ﺒﻪ ﻋﻬﺩﻩ‬
‫ﺩﺍﺭﻨﺩ‪ ،‬ﻨﻴﺭﻭﻫﺎ ﻭ ﺍﻤﻜﺎﻨﺎﺕ ﺸﺎﻨﺭﺍ ﺒﺭﺍﻯ ﺴﺭﻜﻭﺒﻰ ﺩﻋﻭﺘﮕﺭﺍﻥ ﺒﺴﻭىﺨﺩﺍ ﺒﻜﺎﺭ ﻤىﮕﻴﺭﻨﺩ؟! ﭽﺭﺍ ﺍﻴﻥ ﻤﻭﻀﻭﻉ ﺭﺍ‬
‫ﺒﻪ ﻋﻨﻭﺍﻥ ﻴﻙ ﺍﺼل ﺭﻭﺸﻥ ﻭ ﻗﻁﻌﻰ ﻭ ﭽﻭﻥ ﺭﻫﻨﻤﺎﻯ ﺨﻭﺩ ﺩﺭ ﻤﺒﺎﺭﺯﻩ ﻨﻤىﮕﻴﺭﻨﺩ؟! ﭽﺭﺍ ﻨﻤىﮕﻭﻴﻨﺩ ﻜﻪ ﻗﺭﺁﻥ‬
‫ﺒﺎ ﺘﺭﻜﻴﺯ ﺒﺭ ﺘﻘﺒﻴﺢ ﺜﺭﻭﺘﻤﻨﺩﺍﻥ ﻭ ﻗﺩﺭﺘﻤﻨﺩﺍﻥ ﻜﺎﻓﺭ ﺒﻪ ﻤﺎ ﻤىﺂﻤﻭﺯﺩ ﻜﻪ ﺩﺭﺠﺭﻴﺎﻥ ﻤﺒﺎﺭﺯﺍﺕ ﺨﻭﺩ ﺒﻪ ﺍﻴﻥ ﻨﻜﺘﻪ‬
‫ﻤﺘﻭﺠﻪ ﺒﺎﺸﻴﻡ ﻭ ﻝﺒﻪ ﺘﻴﺯ ﻤﺒﺎﺭﺯﻩ ﺭﺍ ﺒﺴﻭﻯ ﺍﻴﻥ ﮔﺭﻭﻩ ﻤﺘﻭﺠﻪ ﺴﺎﺯﻴﻡ‪ ،‬ﭽﻭﻥ ﻜﺴﺎﻨﻰ ﻨﺒﺎﺸﻴﻡ ﻜﻪ ﺩﺭ ﺒﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ‬
‫ﺸﺎﻴﻊ ﻤﻴﺎﻥ ﻤﺴﺘﻀﻌﻔﺎﻥ ﻤﻴﺘﻭﺍﻨﻨﺩ ﺒﺎ ﺼﺭﺍﺤﺕ ﻭ ﺠﺭﺃﺕ ﺼﺤﺒﺕ ﻜﻨﻨﺩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﺒﺎﺭﻩ ﺠﺭﺍﻴﻡ ﻭ ﺠﻨﺎﻴﺎﺕ ﮔﺭﻭﻩ ﺤﺎﻜﻡ‬
‫ﻭ ﻗﺩﺭﺘﻤﻨﺩ ﺤﺭﻓﻰ ﺒﺭﺍﻯ ﮔﻔﺘﻥ ﻨﺩﺍﺭﻨﺩ؟! ﺩﺭ ﻤﺨﺎﻝﻔﺕ ﺒﺎ ﭙﺭﺴﺘﺵ ﻗﺒﺭﻫﺎ ﺠﺭﺃﺕ ﻭ ﺼﺭﺍﺤﺕ ﺩﺍﺭﻨﺩ‪ ،‬ﻭﻝﻰ ﺩﺭ ﻤﺨﺎﻝﻔﺕ‬
‫ﺒﺎ ﭙﺭﺴﺘﺵ ﻗﺼﺭﻫﺎ ﺤﺭﻓﻰ ﺒﻪ ﺯﺒﺎﻥ ﻨﻤىﺂﻭﺭﻨﺩ!! ﭽﺭﺍ ﻨﻤىﮕﻭﻴﻨﺩ ﻜﻪ ﻤﺘﺭﻓﻴﻥ ﻭ ﻤﺴﺘﻜﺒﺭﻴﻥ ﭙﺎﺴﺩﺍﺭﺍﻥ ﺠﻬل ﺍﻨﺩ‪،‬‬
‫ﺤﺎﻤﻴﺎﻥ ﺸﺭﻙ ﺍﻨﺩ‪ ،‬ﻤﺎﻴﻪ ﻓﺴﺎﺩ‪ ،‬ﺒىﺩﻨﻴﻰ‪ ،‬ﻅﻠﻡ ﻭ ﺒىﻌﺩﺍﻝﺘﻰ ﺩﺭ ﺠﺎﻤﻌﻪ ﺍﻨﺩ‪ ،‬ﻤﺴﺌﻭﻝﻴﺕ ﻫﻤﻪﺀ ﺠﺭﺍﻴﻡ ﺩﺭ ﺠﺎﻤﻌﻪ ﺒﻪ‬
‫ﺁﻨﺎﻥ ﺒﺭﻤىﮕﺭﺩﺩ‪ ،‬ﺒﺎﻴﺩ ﻗﺒل ﺍﺯ ﻫﻤﻪ ﻭ ﺒﻴﺵ ﺍﺯ ﻫﻤﻪ ﺘﻘﺒﻴﺢ ﺸﻭﻨﺩ‪ ،‬ﺒﺎﻴﺩ ﺒﻪ ﻋﻨﻭﺍﻥ ﺴﺭﺩﻤﺩﺍﺭﺍﻥ ﻜﻔﺭ ﻭ ﺸﺭﻙ ﻭ‬
‫ﺠﻬل ﺒﻴﺵ ﺍﺯ ﺩﻴﮕﺭﺍﻥ ﻤﺅﺍﺨﺫﻩ ﺸﻭﻨﺩ ﻭ ﺒﺎ ﻋﺘﺎﺏ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﺭﻭﺒﺭﻭ ﮔﺭﺩﻨﺩ؟!‬
‫ﺒﺎﻴﺩ ﻤﺘﻭﺠﻪ ﺒﺎﺸﻴﻡ ﻜﻪ ﻗﺭﺁﻥ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻬﺘﺭﻴﻥ ﻓﺭﺩ ﺍﻫل ﺒﻬﺸﺕ ﻭ ﺒﺩﺘﺭﻴﻥ ﻓﺭﺩ ﺍﻫل ﺩﻭﺯﺥ ﺭﺍ ﺩﺭ ﻜﻨﺎﺭ ﻫﻡ‬
‫ﺍﺭﺯﻴﺎﺒﻰ ﻜﺭﺩﻩ‪ ،‬ﻴﻜﻰ ﻨﺎﻤﻪ ﺍﺵ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻫﻴﭻ ﻝﻜﻪ ﺴﻴﺎﻫﻰ ﺩﺭ ﺁﻥ ﺴﺭﺍﻍ ﻨﻤىﺸﻭﺩ‪ ،‬ﻭ ﺘﻤﺎﻤﻰ ﺍﻫل ﻤﺤﺸﺭ ﺭﺍ‬

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‫ﺒﻪ ﺨﻭﺍﻨﺩﻥ ﺁﻥ ﺩﻋﻭﺕ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﺩﻴﮕﺭﻯ ﺍﺯ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ ﻨﺎﻤﻪ ﺨﻭﺩ ﻤﻨـﺯﺠﺭ‪ ،‬ﺨﻭﺍﻫﺎﻥ ﻤﺭﮒ ﻭ ﻤﻌﺘﺭﻑ ﺒﻪ‬
‫ﺍﻴﻨﻜﻪ ﻤﺎل ﻭ ﻗﺩﺭﺘﺵ ﺴﻭﺩﻯ ﺒﻪ ﺍﻭ ﻨﺒﺨﺸﻴﺩ ﻭ ﺍﺯ ﻤﻭﺍﺠﻪ ﺸﺩﻥ ﺒﺎ ﭽﻨﻴﻥ ﺍﻨﺠﺎﻤﻰ ﺒﺎﺯﻨﺩﺍﺸﺕ‪ ،‬ﺍﻭ ﺒىﺠﻬﺕ ﺜﺭﻭﺕ‬
‫ﻭ ﻗﺩﺭﺕ ﺭﺍ ﻫﻤﻪ ﭽﻴﺯ ﻤىﭙﻨﺩﺍﺸﺕ ﻭ ﻤﻌﻴﺎﺭ ﻓﻼﺡ ﻭ ﺭﺴﺘﮕﺎﺭﻯ ﮔﺭﻓﺘﻪ ﺒﻭﺩ‪.‬‬
‫‪30‬ـ ‪)$n‬ش و در ‪h‬ق و ‪)$)EC 65‬ش‪.‬‬ ‫ﺥُ‪ُJ‬و ُ &َ~ُ‪* ُ L‬‬

‫‪31‬ـ ‪ w‬در دوزخ ‪)En‬ش‪.‬‬ ‫ﺙُ ‪ .‬اْ‪* ُ Lَ] َ ِkَF‬‬
‫‪32‬ـ ‪ )1‬در ز‪F‬ى آ‪ H‬درازى اش ه*د‬ ‫ن ِذرَا‪ً +‬‬
‫ﺙُ ‪َ \ٍ َِِْ }ِ& .‬ذرْ‪َ ُ1ْCَ َ<ُ+‬‬
‫= ا‪ a‬در ر‪)$‬ش‪.‬‬ ‫&َُْ'ُ ُ *‬
‫‪33‬ـ ا*‪ N‬آ‪ H‬او ا‪$‬ن ى‪-‬ورد ‪H‬‬ ‫ ِ‪ Hِ .‬اْ‪*َِ1‬‬
‫ن َ‪ُ ِ8ْdُ$ 3‬‬
‫ِإ‪ Hُ .‬آَ َ‬
‫ﺥ)اى ‪.+‬‬
‫‪34‬ـ و ى‪1h H aIn‬م دادن ‪H‬‬ ‫*‬
‫‪ِ َ1َh Nََ+ ¤‬م اِْْ'ِ ِ‬
‫َو َ‪L ُkَ$ 3‬‬
‫‪.'8‬‬
‫‪ Hُ َ w‬اَْْ َم هَ هُ‪* ٌَِ َE‬‬
‫&ََْ َ‬
‫‪35‬ـ ‪C w‬ﺵ) اى او ا‪8‬وز ه دو‪a‬‬
‫دارى‪.‬‬
‫*‬
‫َو َ‪َ1َh 3‬مٌ ِإ ‪ٍ ِِْ5 ِْ8 3.‬‬
‫‪36‬ـ و ‪ = N81h H‬زرد‪.N‬‬
‫‪ْAَ$ 3.‬آُُ ُ‪ِ H‬إ ‪ 3.‬اْ‪ُ^ِhَI‬ن *‬
‫‪37‬ـ آ‪ H‬ا ‪I‬رد ‪ n8‬ﺥ‪K‬آران‪.‬‬
‫‪30‬ـ‪ :37‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﻪ ﭽﮕﻭﻨﮕﻰ ﺘﻌﺫﻴﺏ ﺜﺭﻭﺘﻤﻨﺩ ﻭ ﻗﺩﺭﺘﻤﻨﺩ ﻜﺎﻓﺭ ﺭﺍ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪ ،‬ﭽﻨﺩ ﻨﻜﺘﻪ ﺠﻠﺏ ﺘﻭﺠﻪ‬
‫ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ ﺩﺴﺘﻭﺭ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ ﺘﺎ ﺍﻭ ﺭﺍ ﺒﮕﻴﺭﻨﺩ ﻭ ﺩﺴﺕ ﻭ ﭙﺎﻴﺵ ﺭﺍ ﺒﺎ ﻏل ﻭ ﺯﻨﺠﻴﺭ ﺒﺒﻨﺩﻨﺩ‪،‬‬
‫ﭽﻭﻥ ﺜﺭﻭﺕ ﻭ ﻗﺩﺭﺕ ﺍﻭ ﺭﺍ ﺒﻪ ﺴﺭﻜﺸﻰ ﻭﺍﺩﺍﺸﺘﻪ ﺒﻭﺩ‪ ،‬ﺩﺭ ﺍﻤﻜﺎﻨﺎﺕ ﺨﻭﺩ ﺒﺎ ﺩﺴﺕ ﺒﺎﺯ‪ ،‬ﺒىﻤﺤﺎﺒﺎ ﻭ ﺒﺩﻭﻥ ﺒﻴﻡ ﻭ‬
‫ﺒﺎﻙ ﺍﺯ ﻋﻭﺍﻗﺏ ﺁﻥ ﺘﺼﺭﻑ ﻤىﻜﺭﺩ‪ ،‬ﺍﻜﻨﻭﻥ ﺒﺎﻴﺩ ﺘﻭﺴﻁ ﻓﺭﺸﺘﻪ ﻫﺎﻯ ﻋﺫﺍﺏ ﺩﺴﺘﮕﻴﺭ ﺸﻭﺩ ﻭ ﻁﻭﻕ ﺩﺭ ﮔﺭﺩﻨﺵ ﻭ‬
‫ﻭﻝﭽﻙ ﻭ ﺯﻭﻻﻨﻪ ﺩﺭ ﺩﺴﺕ ﻭ ﭙﺎﻴﺵ‪.‬‬
‫ﺏ‪ :‬ﺠﺎﻴﮕﺎﻩ ﺍﻭ ﺍﻨﺒﺎﺭ ﺁﺘﺸﻴﻥ ﺠﺤﻴﻡ ﺍﺴﺕ‪ ،‬ﻜﻴﻔﺭ ﻤﻨﺎﺴﺏ ﺒﻪ ﺸﺭﺍﺭﺕ ﻫﺎﻴﻰ ﻜﻪ ﺩﺭ ﺩﻨﻴﺎ ﺒﺭﭙﺎ ﻜﺭﺩﻩ ﺒﻭﺩ‪ ،‬ﻭ ﻓﺘﻨﻪ‬
‫ﻫﺎﻴىﻜﻪ ﺒﺎﻋﺙ ﺸﺩﻩ ﺒﻭﺩ ﻭ ﺩﻨﻴﺎ ﺭﺍ ﺒﺭﺍﻯ ﺩﻴﮕﺭﺍﻥ ﺩﻭﺯﺥ ﺴﺎﺨﺘﻪ ﺒﻭﺩ‪.‬‬
‫ﺝ‪ :‬ﺒﺎ ﺯﻨﺠﻴﺭﻯ ﻜﻪ ﻁﻭل ﺁﻥ ﻫﻔﺘﺎﺩ ﮔﺯ ﺍﺴﺕ‪ ،‬ﺒﻪ ﺴﺘﻭﻨﻰ ﺩﺭ ﺠﻬﻨﻡ ﺒﺴﺘﻪ ﻤىﺸﻭﺩ‪ ،‬ﻫﻔﺘﺎﺩ ﮔﺯ‪ ،‬ﻤﺴﺎﻭﻯ ﺒﺎ ﻫﻔﺘﺎﺩ‬
‫ﺴﺎل ﻋﻤﺭ ﻤﺘﻭﺴﻁ ﻴﻙ ﺍﻨﺴﺎﻥ!‬

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‫ﺩ‪ :‬ﺍﻭ ﺩﺭ ﺒﺎﻻ ﺒﻪ ﺨﺩﺍﻯ ﻋﻅﻴﻡ ﺍﻴﻤﺎﻥ ﻨﺩﺍﺸﺕ ﻭ ﺩﺭ ﭙﺎﺌﻴﻥ ﻭ ﺭﻭﻯ ﺯﻤﻴﻥ ﺒﻪ ﺍﻨﺴﺎﻥ ﻨﻴﺎﺯﻤﻨﺩ ﻭ ﻤﺴﻜﻴﻥ ﺘﺭﺤﻡ ﻭ‬
‫ﻋﺎﻁﻔﻪ ﺍﻯ ﻨﺩﺍﺸﺕ‪ ،‬ﻭ ﺒﺎ ﺍﻨﺘﺨﺎﺏ ﺭﺍﻩ ﻜﻔﺭ ﺭﺍﺒﻁﻪ ﺍﺵ ﺭﺍ ﺒﺎ ﻫﻤﻪ ﭽﻴﺯ ﻤﻴﺎﻥ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺒﺭﻴﺩﻩ ﺒﻭﺩ‪ ،‬ﺒﻪ ﻫﻴﭻ‬
‫ﭽﻴﺯﻯ ﻭ ﻫﻴﭻ ﻜﺴﻰ ﺠﺯ ﺨﻭﺩﺵ ﻨﻤىﺎﻨﺩﻴﺸﻴﺩ‪ .‬ﺒﻨﺎ ‪‬ﺀ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻤﺕ ﻜﺴﻰ ﺭﺍ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﻜﻪ ﺒﻪ ﺍﻭ ﺩل‬
‫ﺒﺴﻭﺯﺍﻨﺩ ﻭ ﺒﻪ ﻜﻤﻙ ﺍﻭ ﺒﺸﺘﺎﺒﺩ‪.‬‬
‫ﻫـ‪ :‬ﺩﺭ ﺩﻨﻴﺎ ﺍﺯ ﻁﺭﻴﻕ ﺤﺭﺍﻡ ﻤﺎل ﺍﻨﺩﻭﺨﺕ‪ ،‬ﺴﻠﻭل ﺴﻠﻭل ﻭ ﺠﻭﺩﺵ ﺍﺯ ﻁﻌﺎﻡ ﺤﺭﺍﻡ ﺍﻨﺒﺎﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﻤﻁﻌﻡ ﻭ‬
‫ﻤﻠﺒﺴﺵ ﺤﺭﺍﻡ ﺒﻭﺩ‪ ،‬ﺨﻭﻥ ﻤﺭﺩﻡ ﺭﺍ ﻤىﻤﻜﻴﺩ‪ ،‬ﺍﻜﻨﻭﻥ ﭙﺎﺩﺍﻓﺭﺍﻩ ﻤﻨﺎﺴﺏ ﺁﻨﺭﺍ ﻤىﭽﺸﺩ‪ ،‬ﻁﻌﺎﻤﺵ ﺯﺭﺩﺁﺏ‪ ،‬ﺒﺠﺎﻯ‬
‫ﺨﻭﻥ ﻤﺭﺩﻡ‪ ،‬ﭽﺭﻙ ﺯﺨﻡ ﻫﺎﻯ ﺨﻭﺩﺵ‪ ،‬ﻁﻌﺎﻤﻰ ﺸﺎﻴﺴﺘﻪﺀ ﺨﻁﺎﻜﺎﺭﺍﻥ‪ ،‬ﻜﻪ ﻜﺴﻰ ﺠﺯ ﺨﻁﺎﻜﺎﺭ ﺁﻨﺭﺍ ﻨﺨﻭﺭﺩ‪ ،‬ﺩﺭ ﺩﻨﻴﺎ‬
‫ﺨﻁﺎﻯ ﺨﻭﺭﺩﻥ ﻤﺎل ﺤﺭﺍﻡ ﺭﺍ ﻤﺭﺘﻜﺏ ﺸﺩﻩ‪ ،‬ﺍﻜﻨﻭﻥ ﻁﻌﺎﻤﻰ ﺒﻪ ﻜﺎﻤﺵ ﺍﻨﺩﺍﺨﺘﻪ ﺸﻭﺩ ﻜﻪ ﻤﻨﺎﺴﺏ ﺨﻁﺎﻜﺎﺭﺍﻥ ﺍﺴﺕ‪.‬‬
‫‪38‬ـ ‪ E H w‬ا‪H H ،a‬‬ ‫ن*‬

‫‪ُ 4‬أ ِْ ُ َِ ُ‪ُِtْC‬و َ‬
‫&َ َ‬
‫‪8‬ى‪.)EC‬‬
‫‪39‬ـ و ‪ H H‬ى‪.)EC‬‬ ‫ن*‬
‫َو‪ُِtْCُ 3َ َ8‬و َ‬
‫‪40‬ـ ى‪n‬ن آ‪ H‬ا‪ ) $‬ن( *ر &*د‬ ‫ِإ‪ُ َْ[َ Hُ .‬ل َرُ ٍل آَِ‪* ٍ $‬‬
‫=رار‪.a$‬‬
‫ن*‬
‫‪َ ُEِ8ْdُ .8 4‬‬
‫وَ‪ َ8‬هُ َ ِ[َْ ِل ﺵَ‪ً َِ ٍ ِ+‬‬
‫‪41‬ـ ‪ I H‬ﺵ‪+‬ى‪ ،‬ا)آ‪ N‬ا‪$‬ن‬
‫‪8‬ى‪-‬ر‪.)$‬‬
‫ن*‬
‫‪Jَ َ .8 4‬آ‪ُ.‬و َ‬
‫ َِ ً‬
‫َو َ‪ِ َْ[ِ 3‬ل آَهِ ٍ‬
‫‪42‬ـ و ‪* H‬ر آه‪ ،NE‬آ* ‪J*8‬آ‬
‫‪8‬ى‪.)$:‬‬ ‫*‬
‫ب اْ‪َ ََِ1‬‬
‫َ‪E‬ـ=ِ‪. G8 ٌ6$‬ر ‪G‬‬
‫‪43‬ـ &و &*د ا‪ a$‬از ى وردر‬
‫‪+‬ن‪.‬‬ ‫‪ ¤‬ا َ; َوِ‪* 6ِ $‬‬
‫َوَْ َ[َ ‪َ .‬ل ‪َ ْ1َ َEََْ+‬‬
‫‪44‬ـ و ا ﺥ‪ N‬از *‪ NE‬هى را ‪8‬‬ ‫*‬
‫َ;ﺥَ‪ِ َِِْ Hُ ْEِ8 َْJ‬‬
‫‪8‬ى‪.aC‬‬
‫*‬
‫ﺙُ ‪ Hُ ْEِ8 َEْ1َKَ[َ .‬اْ َِ َ‬
‫‪ ًA* -45‬د‪ a‬را‪ a‬از او ‪8‬ى‪.*&n‬‬
‫*‬
‫&ََ ‪َ ْG8 ُْ'Eِ8‬أَ ٍ) ‪َ $ِ=َِ Hُ ْEَ+‬‬
‫‪ w -46‬رگ د‪ s‬را ‪8‬ى‪.$)$C‬‬
‫‪ -47‬و از ﺵ ه ‪ N'$‬زدار) اى از‬
‫او ‪C‬ﺵ)‪I.‬رد ‪ n8‬ﺥ‪K‬آران‪.‬‬
‫‪38‬ـ‪ :40‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﺩﻭ ﭽﻴﺯ ﺒﺎ ﺼﻴﻐﻪ ﻋﺎﻡ ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ‪ :‬ﺒﻪ ﻫﺭﭽﻪ ﻤىﺒﻴﻨﻴﺩ ﻭ ﺒﻪ ﻫﺭﭽﻪ ﻨﻤىﺒﻴﻨﻴﺩ‪ ،‬ﻭ‬
‫ﻤﺘﺼل ﺴﻭﮔﻨﺩﻫﺎ ﺍﺩﻋﺎﻴﻰ ﺒﻪ ﺍﻴﻥ ﺼﻴﻐﻪ ﻤﻁﺭﺡ ﺸﺩﻩ ﻜﻪ ﺒىﮕﻤﺎﻥ ﺍﻴﻥ "ﻗﺭﺁﻥ" ﮔﻔﺘﺎﺭ ﻓﺭﺴﺘﺎﺩﻩ ﺒﺯﺭﮔﻭﺍﺭﻴﺴﺕ‪.‬‬

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‫ﺒﺎﻴﺩ ﺒﻨﮕﺭﻴﻡ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﭽﻪ ﭽﻴﺯﻯ ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﻤﺭﺍﺩ ﺍﺯ "ﻤﺎﺘﺒﺼﺭﻭﻥ" ﻭ "ﻤﺎﻻﺘﺒﺼﺭﻭﻥ" ﭽﻴﺴﺕ؟ ﻭ‬
‫ﺍﻴﻥ ﺴﻭﮔﻨﺩﻫﺎ ﭽﮕﻭﻨﻪ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ ﻜﻪ ﻗﺭﺁﻥ ﻗﻭل ﻓﺭﺴﺘﺎﺩﻩ ﺒﺯﺭﮔﻭﺍﺭﻴﺴﺕ؟ ﭽﻪ ﺍﺭﺘﺒﺎﻁﻰ ﻤﻴﺎﻥ ﺴﻭﮔﻨﺩﻫﺎ ﻭ ﺠﻭﺍﺏ‬
‫ﺁﻥ ﻫﺎ ﻭﺠﻭﺩ ﺩﺍﺭﺩ؟ ﺩﺭ ﭙﺎﺴﺦ ﺒﻪ ﺍﻴﻥ ﺴﻭﺍل ﻫﺎ ﺒﺎﻴﺩ ﻋﺭﺽ ﻜﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﺯ ﺠﻭﺍﺏ ﻗﺴﻡ ﻫﺎ "ﺍﻨﻪ ﻝﻘﻭل ﺭﺴﻭل ﻜﺭﻴﻡ" ﻤﻌﻠﻭﻡ ﻤىﺸﻭﺩ ﻜﻪ ﻨﻁﺎﻕ "ﻤﺎﺘﺒﺼﺭﻭﻥ" ﻭ "ﻤﺎﻻﺘﺒﺼﺭﻭﻥ" ﻴﺎ‬
‫"ﻗﻭل" ﻓﺭﺴﺘﺎﺩﻩ ﺒﺯﺭﮔﻭﺍﺭ ﻭ ﻴﺎ ﺨﻭﺩ "ﻓﺭﺴﺘﺎﺩﻩ ﺒﺯﺭﮔﻭﺍﺭ" ﺍﺴﺕ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻤﻌﻨﺎ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ "ﺁﻨﭽﻪ ﻤﻰ ﺒﻴﻨﻴﺩ" ﻭ ﺍﺯ‬
‫"ﺁﻨﭽﻪ ﻨﻤىﺒﻴﻨﻴﺩ" ﻤﻁﺎﻝﺒﻴﺴﺕ ﻜﻪ ﻴﺎ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﻗﺭﺁﻥ ﻤﻁﺭﺡ ﺍﺴﺕ ﻭ ﻴﺎ ﺩﺭ ﻤﻭﺭﺩ ﭙﻴﺎﻤﺒﺭ ﺒﺯﺭﮔﻭﺍﺭ‪ .‬ﻫﺭﭽﻨﺩ‬
‫ﺼﻴﻐﻪ ﺩﺭ "ﻤﺎﺘﺒﺼﺭﻭﻥ" ﻋﺎﻡ ﺍﺴﺕ ﻭﻝﻰ ﺠﻭﺍﺏ ﻗﺴﻡ ﺁﻨﺭﺍ ﻤﺤﺩﻭﺩ ﺒﻪ ﻗﺭﺁﻥ ﻭ ﭙﻴﺎﻤﺒﺭ ﺒﺯﺭﮔﻭﺍﺭ ﻤىﺴﺎﺯﺩ‪.‬‬
‫ﺏ‪ :‬ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺍﻴﻥ ﻤﻁﻠﺏ ﻤﻌﻨﺎﻯ ﺩﻭ ﻗﺴﻡ ﺍﻴﻥ ﺍﺴﺕ‪:‬‬
‫ﻴﻙ‪ :‬ﻗﻀﺎﻭﺕ ﻫﺎ ﻭ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎﻯ ﺩﻗﻴﻕ ﻗﺭﺁﻥ ﺩﺭ ﻤﻭﺭﺩ ﺁﻨﭽﻪ ﺸﻤﺎ ﻤىﺒﻴﻨﻴﺩ ﻭ ﺩﺭ ﺒﺎﺭﻩ ﺁﻨﭽﻪ ﺍﺯ ﺸﻤﺎ ﻏﺎﺌﺏ ﺍﺴﺕ‬
‫ﻭ ﺘﺎ ﻫﻨﻭﺯ ﺒﻪ ﺤﻘﻴﻘﺕ ﺁﻥ ﭙﻰ ﻨﺒﺭﺩﻩ ﺍﻴﺩ‪ ،‬ﺜﺎﺒﺕ ﻤىﻜﻨﺩ ﻜﻪ ﺍﻴﻥ ﻜﻼﻡ‪ ،‬ﺤﺭﻑ ﻫﺎﻯ ﻴﻙ ﺍﻨﺴﺎﻥ ﻋﺎﺩﻯ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﭙﻴﺎﻡ‬
‫ﺍﻝﻬﻴﺴﺕ ﻜﻪ ﺍﻭ ﻗﺎﺼﺩ ﻭ ﭙﻴﺎﻡ ﺁﻭﺭﺵ ﻤىﺒﺎﺸﺩ‪ .‬ﻤﻤﻜﻥ ﻨﻴﺴﺕ ﻜﻪ ﺍﻨﺴﺎﻥ ﺍﻴﻥ ﻫﻤﻪ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎ ﻭ ﺒﺭﺭﺴﻰ ﻫﺎﻯ‬
‫ﺩﻗﻴﻕ ﻭ ﮊﺭﻑ ﺭﺍ ﺩﺭ ﺒﺎﺭﻩ ﺍﺸﻴﺎﻯ ﻤﺸﻬﻭﺩ ﻭ ﻏﺎﺌﺏ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪.‬‬
‫ﺩﻭ‪ :‬ﺁﻨﭽﻪ ﺍﺯ ﮔﻔﺘﺎﺭ‪ ،‬ﺍﺨﻼﻕ ﻭ ﻜﺭﺩﺍﺭ ﭙﻴﺎﻤﺒﺭ)ﺹ( ﺒﺭﺍﻯ ﺸﻤﺎ ﻨﻤﺎﻴﺎﻥ ﺍﺴﺕ ﻭ ﺁﻨﭽﻪ ﺍﺯ ﺩﻴﺩﮔﺎﻩ ﺸﻤﺎ ﭙﻨﻬﺎﻥ ﺍﺴﺕ ﻭ‬
‫ﻓﻘﻁ ﺍﻗﺎﺭﺏ ﺨﻴﻠﻰ ﻨﺯﺩﻴﻜﺵ ﺍﺯ ﺁﻥ ﻤﻁﻠﻊ ﺍﻨﺩ‪ ،‬ﺒﻪ ﺼﺭﺍﺤﺕ ﮔﻭﺍﻫﻰ ﻤىﺩﻫﺩ ﻜﻪ ﺍﻭ ﭙﻴﺎﻤﺒﺭ ﺒﺯﺭﮔﻭﺍﺭﻴﺴﺕ ﻭ ﺤﺭﻑ‬
‫ﻫﺎﻯ ﺍﻭ ﭙﻴﺎﻡ ﺨﺩﺍ‪ .‬ﺁﻴﺎ ﻤىﺘﻭﺍﻨﻴﺩ ﺩﺭ ﺸﺨﺼﻴﺕ ﺒﻠﻨﺩ ﺍﻴﻥ ﭙﻴﺎﻡ ﺁﻭﺭ‪ ،‬ﻴﻙ ﻨﻤﻭﻨﻪ ﺍﺯ ﺍﺨﻼﻕ ﻭ ﻜﺭﺩﺍﺭﻯ ﺭﺍ ﻨﺸﺎﻨﺩﻫﻰ‬
‫ﻜﻨﻴﺩ ﻜﻪ ﻤﻨﺎﻓﻰ ﻋﻅﻤﺕ ﺸﺨﺼﻴﺕ ﺍﻭ ﻭ ﻤﻐﺎﻴﺭ ﺍﺩﻋﺎﻯ ﺭﺴﺎﻝﺕ ﺍﻭ ﺒﺎﺸﺩ؟ ﺯﻨﺩﮔﻰ ﺸﺨﺼﻰ ﺍﻭ ﻭ ﺒﺨﺵ ﻫﺎﻯ ﭙﻨﻬﺎﻥ‬
‫ﺍﺯ ﻨﻅﺭ ﺸﻤﺎ ﻨﻴﺯ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻨﺯﺩﻴﻜﺘﺭﻴﻥ ﺩﻭﺴﺕ‪ ،‬ﻫﻤﺴﺭ ﻭ ﺼﺎﺤﺏ ﺴﺭ ﻭ ﺸﺭﻴﻙ ﺯﻨﺩﮔﻰ ﺍﻭ ﺍﻭﻝﻴﻥ ﻜﺴﻴﺴﺕ‬
‫ﻜﻪ ﺒﻪ ﺍﻭ ﺍﻴﻤﺎﻥ ﻤىﺂﻭﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﭽﻭﻥ ﺭﻫﺒﺭ ﻭ ﭙﻴﺸﻭﺍﻯ ﺨﻭﺩ ﻭ ﻓﺭﺴﺘﺎﺩﻩ ﮔﺭﺍﻤﻰ ﺨﺩﺍ ﻤىﭙﺫﻴﺭﺩ‪.‬‬
‫‪41‬ـ ﻋﻼﻭﻩ ﺒﺭ ﻏﻭﺭ ﺩﺭ ﻤﺘﻥ ﭙﻴﺎﻡ ﺍﻭ ﻭ ﺒﺭﺭﺴﻰ ﺍﺭﺯﻴﺎﺒﻰ ﻫﺎﻯ ﻜﺘﺎﺒﺵ ﺩﺭ ﻤﻭﺭﺩ ﺁﻨﭽﻪ ﻤىﺒﻴﻨﻴﺩ ﻭ ﺁﻨﭽﻪ‬
‫ﻨﻤىﺒﻴﻨﻴﺩ ﻭ ﺩﻗﺕ ﺩﺭ ﺍﺒﻌﺎﺩ ﻨﻤﺎﻴﺎﻥ ﻭ ﭙﻨﻬﺎﻥ ﺸﺨﺼﻴﺕ ﺍﻭ‪ ،‬ﮔﻔﺘﺎﺭ ﺍﻭ ﺭﺍ ﺒﺎ ﺍﺸﻌﺎﺭ ﺸﻌﺭﺍﻯ ﺘﺎﻥ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻴﺩ‪،‬‬

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‫ﺘﻔﺎﻭﺕ ﻋﻤﻴﻕ ﻤﻴﺎﻥ ﺍﻴﻥ ﺩﻭ ﺒﺭﺍﻯ ﺘﺎﻥ ﺜﺎﺒﺕ ﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻜﻪ ﺍﻭ ﺸﺎﻋﺭ ﻨﻪ‪ ،‬ﺒﻠﻜﻪ ﭙﻴﺎﻡ ﺁﻭﺭ ﺍﺴﺕ‪ .‬ﻜﻼﻡ ﺒﻠﻨﺩ ﺍﻭ ﻨﻪ‬
‫ﭽﻭﻥ ﺍﺸﻌﺎﺭ ﺸﻌﺭﺍﻯ ﺸﻤﺎ ﻤﺩﺡ ﻭ ﻫﺠﻭ ﺩﻴﮕﺭﺍﻥ ﺍﺴﺕ‪ ،‬ﻨﻪ ﭙﺭﻭﺍﺯ ﺍﺯ ﻭﺍﺩﻯ ﻴﻰ ﺒﻪ ﻭﺍﺩﻯ ﻴﻰ‪ ،‬ﻭ ﺍﺯ ﺸﺎﺨﻰ ﺒﻪ‬
‫ﺸﺎﺨﻰ‪ ،‬ﺒﻠﻜﻪ ﺴﺭﺍﺴﺭﺵ ﺤﺎﻤل ﭙﻴﺎﻡ ﺍﺴﺕ‪ ،‬ﭙﻴﺎﻡ ﺒﻠﻨﺩ‪ ،‬ﭙﻴﺎﻡ ﺍﻝﻬﻰ‪ .‬ﻭﺍﻯ ﺍﺴﻔﺎ ﻜﻪ ﭽﻪ ﺍﻨﺩﻙ ﺒﺎﻭﺭ ﻤىﻜﻨﻴﺩ!!‬
‫‪42‬ـ ﺒﻴﺎﺌﻴﺩ ﮔﻔﺘﺎﺭ ﻭ ﻜﺭﺩﺍﺭ ﺍﻭ ﺭﺍ ﺒﺎ ﮔﻔﺘﺎﺭ ﻭ ﻜﺭﺩﺍﺭ ﻜﺎﻫﻨﺎﻥ ﺘﺎﻥ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻴﺩ‪،‬ﺒﺎ ﻫﻤﺎﻥ ﻜﺎﻫﻨﺎﻨﻰ ﻜﻪ ﻏﻴﺏ ﮔﻭﻴﻰ‬
‫ﻤىﻜﻨﻨﺩ ﻭ ﺍﺩﻋﺎﻯ ﺸﺎﻥ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺒﺎ ﻤﺭﺍﺠﻊ ﻤﻁﻠﻊ ﺍﺯ ﻏﻴﺏ ﺍﺭﺘﺒﺎﻁ ﺩﺍﺭﻨﺩ‪ ،‬ﻭ ﺘﻼﺵ ﺸﺎﻥ ﺍﻴﻥ ﻜﻪ ﺒﺎ‬
‫ﺩﺭﻭﻏﮕﻭﻴﻰ ﻫﺎﻯ ﺸﺎﻥ ﺩﺭ ﺒﺎﺭﻩ ﻏﻴﺏ ﻤﺭﺩﻡ ﺴﺎﺩﻩ ﻝﻭﺡ ﺭﺍ ﺒﻔﺭﻴﺒﻨﺩ ﻭ ﺠﻴﺏ ﺁﻨﺎﻨﺭﺍ ﺨﺎﻝﻰ ﻜﻨﻨﺩ ﻭ ﻜﻴﺴﻪ ﺨﻭﺩ ﺭﺍ‬
‫ﭙﺭ‪ ،‬ﺒﺤﺙ ﻫﺎﻯ ﻜﺘﺎﺏ ﺍﻴﻥ ﭙﻴﺎﻡ ﺁﻭﺭ ﺒﺯﺭﮔﻭﺍﺭ ﺭﺍ ﺩﺭ ﺒﺎﺭﻩ "ﻏﻴﺏ" ﺩﺭ ﻜﻨﺎﺭ ﻏﻴﺒﮕﻭﻴىﻬﺎﻯ ﻜﺎﻫﻨﺎﻥ ﺘﺎﻥ ﺒﮕﺫﺍﺭﻴﺩ ﻭ‬
‫ﺒﻪ ﻗﻀﺎﻭﺕ ﺒﻨﺸﻴﻨﻴﺩ ﺘﺎ ﺒﺭﺍﻯ ﺘﺎﻥ ﺜﺎﺒﺕ ﺸﻭﺩ ﻜﻪ ﺍﻭ ﭙﻴﺎﻡ ﺁﻭﺭ ﺍﺴﺕ‪ ،‬ﻭﻝﻰ ﭽﻪ ﺍﻨﺩﻙ ﺍﺴﺕ ﭙﻨﺩ ﭙﺫﻴﺭﻯ ﺘﺎﻥ‪.‬‬
‫‪ :43‬ﺘﻤﺎﻤﻰ ﺍﻴﻥ ﺩﻻﻴل ﮔﻭﺍﻫﻰ ﻤىﺩﻫﻨﺩ ﻜﻪ ﺍﻴﻥ ﻜﺘﺎﺏ ﺭﺍ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻋﺎﻝﻤﻴﺎﻥ ﻓﺭﻭ ﻓﺭﺴﺘﺎﺩﻩ ﺍﺴﺕ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﻜﻪ‬
‫ﻏﺎﺌﺏ ﻭ ﻤﺸﻬﻭﺩ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﻭ ﺍﺯ ﺍﺴﺭﺍﺭ ﺫﺭﻩ ﺫﺭﻩ ﺍﻴﻥ ﻋﺎﻝﻡ ﺁﮔﺎﻩ ﺍﺴﺕ‪ .‬ﻤﻁﺎﻝﺏ ﺍﻴﻥ ﻜﺘﺎﺏ ﺒﺫﺍﺕ ﺨﻭﺩ ﺍﻴﻥ ﺤﻘﻴﻘﺕ‬
‫ﺭﺍ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ‪.‬‬
‫‪44‬ـ‪ :47‬ﺁﻴﺎ ﮔﻤﺎﻥ ﻤىﻜﻨﻴﺩﻜﻪ ﻜﺴﻰ ﺨﻭﺩ ﺭﺍ ﺒﻪ ﺩﺭﻭﻍ ﭙﻴﺎﻤﺒﺭ ﺒﺨﻭﺍﻨﺩ‪ ،‬ﻭ ﺤﺭﻑ ﻫﺎﻴﻰ ﺍﺯ ﺨﻭﺩ ﺒﮕﻭﻴﺩ ﻭ ﺒﺨﺩﺍ‬
‫ﻤﻨﺴﻭﺏ ﻜﻨﺩ‪ ،‬ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺍﻝﺘﻔﺎﺘﻰ ﺒﻪ ﺍﻴﻥ ﻗﻀﻴﻪ ﻨﻨﻤﻭﺩﻩ ﻭ ﭽﻨﻴﻥ ﻜﺴﻰ ﺭﺍ ﻤﺠﺎﺯﺍﺕ ﻨﺨﻭﺍﻫﺩ ﻜﺭﺩ؟! ﺍﮔﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ(‬
‫ﭽﻨﻴﻥ ﻜﺎﺭﻯ ﻤىﻜﺭﺩ‪ ،‬ﺨﺩﺍ ﻫﺭﮔﺯ ﺒﻪ ﺍﻭ ﻤﺠﺎل ﻨﻤىﺩﺍﺩ‪ ،‬ﺒﺭﻋﻜﺱ ﺁﻥ ﺭﺍ ﺠﺩﻯ ﻤىﮕﺭﻓﺕ ﻭ ﺭﮒ ﺩﻝﺵ ﺭﺍ ﻤىﺒﺭﻴﺩ‬
‫ﻭ ﺒﻪ ﺯﻨﺩﮔىﺎﺵ ﺨﺎﺘﻤﻪ ﻤىﺒﺨﺸﻴﺩ‪.‬‬
‫ﺩﺭ ﻤﻭﺭﺩ ﺁﻴﻪ ‪ 46‬ﺍﺨﺘﻼﻓﺎﺕ ﺯﻴﺎﺩﻯ ﺭﺍ ﻤﻴﺎﻥ ﻤﻔﺴﺭﻴﻥ ﻤىﻴﺎﺒﻴﻡ‪ ،‬ﻋﺩﻩ ﺍﻯ ﻤىﮕﻭﻴﻨﺩ‪" :‬ﺒﺎ" ﺩﺭ "ﺒﺎﻝﻴﻤﻴﻥ" ﺯﺍﻴﺩ ﺍﺴﺕ‬
‫ﻭ ﻤﻌﻨﺎﻯ ﺁﻴﻪ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﺩﺴﺕ ﺭﺍﺴﺘﺵ ﺭﺍ ﺍﺯ ﺍﻭ ﻤىﮕﺭﻓﺘﻴﻡ‪ ،‬ﻴﻌﻨﻰ ﺩﺴﺕ ﺭﺍﺴﺘﺵ ﺭﺍ ﻗﻁﻊ ﻤىﻜﺭﺩﻴﻡ ﻭ ﻴﺎ‬
‫ﻗﺩﺭﺘﺵ ﺭﺍ ﺴﻠﺏ ﻤىﻜﺭﺩﻴﻡ‪.‬‬
‫ﻋﺩﻩ ﺍﻯ ﻤىﮕﻭﻴﻨﺩ ﻜﻪ "ﻤﻥ" ﺯﺍﻴﺩ ﺍﺴﺕ ﻭ ﺁﻴﻪ ﺭﺍ ﺍﻴﻨﮕﻭﻨﻪ ﺘﺭﺠﻤﻪ ﻤىﻜﻨﻨﺩ‪:‬‬

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‫ﺒﺎ ﺩﺴﺕ ﺭﺍﺴﺕ ﺨﻭﺩ ﺍﻭ ﺭﺍ ﻤىﮕﺭﻓﺘﻴﻡ‪ ،‬ﻴﻌﻨﻰ ﺒﻪ ﺸﺩﺕ ﻭ ﻗﻭﺕ ﺍﻭ ﺭﺍ ﻤﺅﺍﺨﺫﻩ ﻤىﻜﺭﺩﻴﻡ‪ ،‬ﺩﺭ ﺍﻴﻥ ﺘﺭﺠﻤﻪ ﻫﺎ ﻭ‬
‫ﺒﺭﺨﻰ ﺩﻴﮕﺭﻯ ﺘﻜﻠﻑ ﺒﺨﺭﺝ ﺭﻓﺘﻪ ﻭ ﺒﺎ ﻤﻌﻨﺎﻯ ﺘﺤﺕ ﺍﻝﻠﻔﻅﻰ ﺁﻴﻪ ﺴﺎﺯﮔﺎﺭ ﻨﻴﺴﺕ‪ .‬ﻤﻌﻨﺎﻯ ﺍﺼﻠﻰ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺒﺩﻭﻥ‬
‫ﻜﻡ ﻭﻜﺎﺴﺕ ﻭ ﺘﻜﻠﻑ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﺤﺘﻤ ﹰﺎ ﻤىﮕﺭﻓﺘﻴﻡ ﺍﺯ ﺍﻭ ﺒﻪ ﺩﺴﺕ ﺭﺍﺴﺕ‪ .‬ﻜﺴﺎﻨﻴﻜﻪ ﻨﻤىﺘﻭﺍﻨﺴﺘﻨﺩ ﺍﺯ ﺍﻴﻥ ﺘﺭﻜﻴﺏ‬
‫ﻤﻔﻬﻭﻡ ﻭﺍﻀﺤﻰ ﺒﮕﻴﺭﻨﺩ‪ ،‬ﻭﺍﺩﺍﺭ ﺸﺩﻩ ﺍﻨﺩ ﺘﺎ ﺘﻐﻴﻴﺭﺍﺘﻰ ﺭﺍ ﺩﺭ ﺍﻝﻔﺎﻅ ﭙﻴﺸﻨﻬﺎﺩ ﻜﻨﻨﺩ ﻭ ﺁﻨﺭﺍ ﺒﺸﻜﻠﻰ ﺩﺭ ﺁﻭﺭﻨﺩ ﻜﻪ‬
‫ﺒﺭﺍﻯ ﺨﻭﺩ ﺸﺎﻥ ﻗﺎﺒل ﻓﻬﻡ ﺸﻭﺩ‪ ،‬ﺍﺸﻜﺎل ﺁﻨﺎﻥ ﺩﺭ ﺍﻴﻥ ﺒﻭﺩﻩ ﻜﻪ ﺒﺭﺍﻯ "ﺍﺨﺫ ﺒﺎﻝﻴﻤﻴﻥ"‪ ،‬ﺸﺊ ﻤﺎﺩﻯ ﻗﺎﺒل ﺍﺨﺫ ﺒﺎ‬
‫ﺩﺴﺕ ﺭﺍﺴﺕ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻨﻤىﻴﺎﺒﻨﺩ‪ ،‬ﺒﻨﺎ ‪‬ﺀ ﺒﺎ ﺤﺫﻑ "ﺒﺎﺀ" ﻭ "ﻤﻥ" ﻭ ﺯﺍﺌﺩ ﺸﻤﺭﺩﻥ ﺁﻨﻬﺎ ﺁﻴﻪ ﺭﺍ ﺘﺭﺠﻤﻪ ﻜﺭﺩﻩ‬
‫ﺍﻨﺩ‪ .‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ "ﺍﺨﺫ ﺒﺎﻝﻴﻤﻴﻥ" ﻤﻌﻨﺎﻯ ﮔﺭﻓﺘﻥ ﺸﺩﻴﺩ ﻭ ﻗﻭﻯ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪ ،‬ﻭ ﻝﻔﻅ "ﺍﺨﺫ‪ :‬ﮔﺭﻓﺘﻥ" ﺘﻨﻬﺎ ﺒﺭﺍﻯ‬
‫ﺍﺸﻴﺎﻯ ﻤﺎﺩﻯ ﺒﻜﺎﺭ ﻨﻤىﺭﻭﺩ‪ ،‬ﺒﻠﻜﻪ ﺒﺭﺍﻯ ﺍﺸﻴﺎﻯ ﻏﻴﺭﻤﺎﺩﻯ ﻨﻴﺯ ﺒﻜﺎﺭ ﻤىﺭﻭﺩ‪ .‬ﺁﻴﻪﺀ ﻤﻭﺭﺩ ﺒﺤﺙ ﺘﺘﻤﻪ ﺁﻴﻪ ﻗﺒﻠﻰ‬
‫ﺍﺴﺕ‪ ،‬ﺩﺭ ﺁﻴﻪ ﻗﺒﻠﻰ ﺍﻴﻥ ﻤﻁﻠﺏ ﺘﺫﻜﺭ ﺭﻓﺘﻪ ﻜﻪ "ﺍﮔﺭ ﭙﻴﺎﻤﺒﺭ ﺤﺭﻑ ﻫﺎﻴﻰ ﺍﺯ ﺨﻭﺩ ﺒﮕﻭﻴﺩ ﻭ ﺒﻪ ﺨﺩﺍ ﻨﺴﺒﺕ ﺩﻫﺩ" ﺁﻴﻪ‬
‫ﺒﻌﺩﻯ ﻤﻁﻠﺏ ﺭﺍ ﺍﻴﻥ ﮔﻭﻨﻪ ﺘﻜﻤﻴل ﻤىﻜﻨﺩ ﻜﻪ ﺩﺭ ﺁﻨﺼﻭﺭﺕ "ﺤﺘﻤ ﹰﺎ ﺍﺯ ﺍﻭ ﺒﺎ ﺩﺴﺕ ﺭﺍﺴﺕ ﻤىﮕﺭﻓﺘﻴﻡ" ﻴﻌﻨﻰ "ﺘﻘﻭل"‬
‫ﻭ ﺍﻓﺘﺭﺍﻯ ﻤﺫﻜﻭﺭ ﺭﺍ ﺠﺩﻯ ﻤىﮕﺭﻓﺘﻴﻡ ﻭ ﺒﺎ ﻗﻭﺕ ﻭ ﺠﺩﻴﺕ ﺒﻪ ﺍﻴﻥ ﻗﻀﻴﻪ ﺭﺴﻴﺩﮔﻰ ﻤىﻜﺭﺩﻴﻡ‪.‬‬
‫ﻝﻔﻅ "ﺍﺨﺫ ﺒﺎﻝﻴﻤﻴﻥ" ﺩﺭ ﺤﺩﻴﺜﻰ ﺍﺯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺭﺍﻯ ﺍﻓﺎﺩﻩ ﺍﻴﻥ ﻤﻁﻠﺏ ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﻜﻪ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺼﺩﻗﻪ ﻤﺨﻠﺼﺎﻨﻪ ﻭ‬
‫ﭙﺎﻜﻴﺯﻩ ﺍﺯ ﺸﻭﺍﺌﺏ ﺭﺍ ﺍﺭﺝ ﻤىﮕﺫﺍﺭﺩ‪ ،‬ﻭ ﺠﺩﻯ ﻭ ﻤﻬﻡ ﻤىﮕﻴﺭﺩ ﻭ ﺒﻪ ﺁﻥ ﺍﻝﺘﻔﺎﺕ ﻭ ﺍﻋﺘﻨﺎﻯ ﺨﺎﺹ ﻤىﻜﻨﺩ‪.‬‬
‫ﭽﻨﺎﻨﭽﻪ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻤﺎ ﺘﺼﺩﻕ ﺍﺤﺩ ﺒﺼﺩﻗﺔ ﻤﻥ ﻁﻴﺏ ﻭ ﻻﻴﻘﺒل ﺍﷲ ﺍﻻ ﺍﻝﻁﻴﺏ ﺍﻻ ﺍﺨﺫ ﻫﺎ ﺍﻝﺭﺤﻤﻥ ﺒﻴﻤﻴﻨﻪ‪.‬‬
‫ﺍﺤﺩﻯ ﺼﺩﻗﻪ ﭙﺎﻜﻴﺯﻩ ﺍﻯ ﺭﺍ ﺍﻨﻔﺎﻕ ﻨﻤىﻜﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺠﺯ ﭙﺎﻜﻴﺯﻩ ﺭﺍ ﻨﻤىﭙﺫﻴﺭﺩ‪ ،‬ﻤﮕﺭ ﺁﻨﻜﻪ ﺨﺩﺍﻯ‬
‫ﺭﺤﻤﺎﻥ ﺁﻨﺭﺍ ﺒﺎ ﻴﻤﻴﻨﺵ ﻤىﮕﻴﺭﺩ‪.‬‬
‫‪46‬ـ‪ :47‬ﻝﻔﻅ "ﺜﻡ" ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻜﺎﺭ ﻤﺸﺎﺭ ﺍﻝﻴﻪ ﺩﺭ ﺁﻴﻪ ﻗﺒﻠﻰ ﺒﺎ ﻜﺎﺭﻯ ﻜﻪ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﺁﻥ‬
‫ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ ﻫﻤﺯﻤﺎﻥ ﺼﻭﺭﺕ ﻨﻤىﮕﻴﺭﺩ‪ ،‬ﺍﻴﻥ ﻝﻔﻅ ﺒﺎ ﺘﻭﺠﻴﻪ ﻜﺴﺎﻨﻴﻜﻪ ﺘﺼﻭﺭ ﻤىﻜﻨﻨﺩ ﺁﻴﻪ ﻗﺒﻠﻰ ﺍﺸﺎﺭﻩ ﺒﻪ ﻗﻁﻊ‬
‫ﺩﺴﺕ ﺭﺍﺴﺕ‪ ،‬ﻴﺎ ﮔﺭﻓﺘﻥ ﺍﺯ ﺩﺴﺕ ﺭﺍﺴﺕ‪ ،‬ﻭ ﻴﺎ ﻤﺤﻜﻡ ﮔﺭﻓﺘﻥ ﺒﺎ ﺩﺴﺕ ﺭﺍﺴﺕ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪ ،‬ﻫﺭﮔﺯ ﺴﺎﺯﮔﺎﺭ‬
‫ﻨﻤىﺎﻓﺘﺩ‪ ،‬ﻫﺭﺩﻭ ﺁﻴﻪ ﺩﺭ ﻜﻨﺎﺭ ﻫﻡ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺒﻴﺎﻥ ﻤىﻜﻨﻨﺩ‪ :‬ﺘﻘﻭل ﻭ ﺍﻓﺘﺭﺍﻯ ﺍﻭ ﺭﺍ ﺠﺩﻯ ﻤىﮕﺭﻓﺘﻴﻡ‪ ،‬ﺴﭙﺱ‬

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‫ﺭﮒ ﺩﻝﺵ ﺭﺍ ﻤىﺒﺭﻴﺩﻴﻡ ﻭ ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺍﺤﺩﻯ ﺍﺯ ﺸﻤﺎ ﻨﻤىﺘﻭﺍﻨﺴﺕ ﺍﺯ ﺍﻭ ﺤﻤﺎﻴﺕ ﻜﻨﺩ ﻭ ﺍﺯ ﻤﺅﺍﺨﺫﻩ ﺸﺩﻴﺩﺵ‬
‫ﻤﺎﻨﻊ ﺸﻭﺩ‪.‬‬
‫‪48‬ـ و ى‪n‬ن آ‪ H‬ا‪J $‬آ‪ a$‬اى‬ ‫*‬

‫َوِإ‪ْJَ*َ Hُ .‬آِ َةٌ ‪َ ِ[.*ُْG‬‬
‫ه=ران‪.‬‬
‫‪49‬ـ و ‪) 8‬ر*‪8 N‬ى)ا آ‪ H‬ﺥ‪ N‬از‬ ‫*‬
‫ن ‪َ ِJG َ'L8 ُْ'Eِ8‬‬
‫َوِإ‪َ ُ َْ1َEَ .‬أ ‪.‬‬
‫ﺵ '‪ $J‬آ‪ )EE‬ا)‪.‬‬
‫‪50‬ـ و ا‪ 8 $‬ت آ&ان ﺥاه)‬
‫ﺵ)‬ ‫*‬
‫َوِإ‪َ َْkَ Hُ .‬ةٌ ‪ Nََ+‬اْ'َ&ِِ‪َ $‬‬
‫‪51‬ـ و ى‪n‬ن آ‪ H‬ا‪.NE[$ a*[[ $‬‬ ‫*‬

‫ اَْ[ِ ِ‬
‫َوِإ‪L َkَ Hُ .‬‬
‫‪52‬ـ ‪E w‬م وردر =ر‪C a‬‬ ‫‪ W‬اْ‪* ِ َِ1‬‬

‫&ََ‪َ ِ ِْ ْGC‬ر‪َ G‬‬
‫‪.n‬‬
‫‪ :48‬ﺒﺎﻴﺩ ﺒﺒﻴﻨﻴﻡ ﻜﻪ ﻀﻤﻴﺭ ﺩﺭ "ﺇﻨﻪ" ﺒﻪ ﭽﻪ ﺭﺍﺠﻊ ﺍﺴﺕ؟ ﺩﻭ ﺘﻭﺠﻴﻪ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﻪ ﻤﻁﻠﺏ ﻤﻨﺩﺭﺝ ﺩﺭ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺭﺍﺠﻊ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺒﻪ ﻗﺭﺁﻥ ﺒﺭﻤىﮕﺭﺩﺩ‪.‬‬
‫ﺩﻭ ﺩﻝﻴل ﺒﺭﺍﻯ ﺘﺎﺌﻴﺩ ﺘﻭﺠﻴﻪ ﺍﻭل ﺩﺍﺭﻴﻡ‪:‬‬
‫ﻴﻙ‪ :‬ﻀﻤﻴﺭ ﺭﺍ ﻫﻤﻭﺍﺭﻩ ﺒﺎﻴﺩ ﺒﻪ ﻨﺯﺩﻴﻙ ﺘﺭﻴﻥ ﻤﺭﺠﻊ ﺭﺍﺠﻊ ﻜﺭﺩ‪.‬‬
‫ﺩﻭ‪ :‬ﺁﻴﻪ ﺒﻌﺩﻯ ﻤﺅﻴﺩ ﺼﺤﺕ ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﺍﺴﺕ‪.‬‬
‫ﺩﺭ ﺍﻴﻥ ﺼﻭﺭﺕ ﻤﻌﻨﺎﻯ ﺁﻴﻪ ﭽﻨﻴﻥ ﻤىﺸﻭﺩ‪:‬‬
‫ﻤﻁﻠﺏ ﻤﻨﺩﺭﺝ ﺩﺭ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺘﺫﻜﺭﻴﺴﺕ ﺒﺭﺍﻯ ﻜﺴﺎﻨﻴﻜﻪ ﻤىﺨﻭﺍﻫﻨﺩ ﺍﺯ ﭽﻨﻴﻥ ﻋﺫﺍﺒﻰ ﺩﺭ ﺍﻤﺎﻥ ﺒﺎﺸﻨﺩ ﻭ ﺨﻭﺩ ﺭﺍ ﺍﺯ‬
‫ﻤﺒﺘﻼ ﺸﺩﻥ ﺒﻪ ﺁﻥ ﻭ ﻗﺎﻴﻪ ﻜﻨﻨﺩ‪.‬‬
‫‪ :49‬ﻭ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﻤىﺩﺍﻨﺩ ﻜﻪ ﺒﺭﺨﻰ ﺍﺯ ﺸﻤﺎ ﺍﻴﻥ ﻤﻁﺎﻝﺏ ﺭﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﻨﻨﺩ‪ ،‬ﻋﻤﺩﹰﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﻨﻨﺩ‪ ،‬ﻨﻪ ﺍﺸﺘﺒﺎﻫ ﹰﺎ‬
‫ﻭ ﻨﻪ ﺒﻨﺎﺒﺭ ﺩﻻﻴل‪ .‬ﺩﺭﻭﺍﻗﻊ ﺍﺩﻋﺎ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻥ ﺭﺍﻩ ﻤىﺎﻨﺩﺍﺯﻨﺩ‪ ،‬ﺍﻓﺘﺭﺍﻯ ﺒﺭﺨﺩﺍ ﻤىﺒﻨﺩﻨﺩ‪ ،‬ﻭ ﻓﺭﺍ ﺭﺴﻴﺩﻥ ﻋﺫﺍﺏ ﻭ‬
‫ﻤﺅﺍﺨﺫﻩ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﺭﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﻨﻨﺩ‪.‬‬
‫‪50‬ـ ﻭ ﺍﻴﻥ ﻤﻭﺠﺏ ﺤﺴﺭﺕ ﻜﺎﻓﺭﺍﻥ ﺨﻭﺍﻫﺩ ﺸﺩ‪ .‬ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﺤﺘﻤ ﹰﺎ ﻓﺭﺍ ﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ‪ ،‬ﻜﺎﻓﺭﺍﻥ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺭﺍ‬
‫ﻼ ﻤﺸﺎﻫﺩﻩ ﺨﻭﺍﻫﻨﺩ ﻜﺭﺩ ﻭ ﺒﺎ ﺤﺴﺭﺕ ﻭ ﻨﺩﺍﻤﺕ ﻤﻭﺍﺠﻪ ﺨﻭﺍﻫﻨﺩ ﺸﺩ‪.‬‬
‫ﻋﻤ ﹰ‬
‫‪51‬ـ ﻭ ﺍﻴﻥ ﺤﻘﻴﻘﺘﻴﺴﺕ ﻜﻪ ﺸﻙ ﻭ ﺘﺭﺩﻴﺩﻯ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻨﺩﺍﺭﺩ ﻭ ﻴﻘﻴﻨ ﹰﺎ ﺘﺤﻘﻕ ﺨﻭﺍﻫﺩ ﻴﺎﻓﺕ‪.‬‬

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‫ﺤﺘﻤ ﹰﺎ ﻤﺘﻭﺠﻪ ﻫﺴﺘﻴﺩ ﻜﻪ ﺴﻭﺭﻩ ﺒﺎ ﻝﻔﻅ "ﺍﻝﺤﺎﻗﻪ‪ :‬ﺘﺤﻘﻕ ﻴﺎﺒﻨﺩﻩ" ﺁﻏﺎﺯ ﺸﺩﻩ‪ ،‬ﻭ ﺍﻴﻥ ﺁﻴﻪ ﻜﻪ ﺒﻪ ﻤﺜﺎﺒﻪ ﺘﺘﻤﻪ ﺴﻭﺭﻩ‬
‫ﺍﺴﺕ ﻤىﮕﻭﻴﺩ‪ :‬ﺍﻨﻪ ﻝﺤﻕ ﺍﻝﻴﻘﻴﻥ" ﺍﺭﺘﺒﺎﻁﻴﻜﻪ ﻤﻌﻤﻭﻻﹰ ﻤﻴﺎﻥ ﻤﻘﺩﻤﻪ ﻭ ﺘﺘﻤﻪ ﻫﺭ ﺴﻭﺭﻩ ﻤىﺒﺎﺸﺩ‪ ،‬ﺘﻘﺎﻀﺎ ﻤىﻜﻨﺩ ﻜﻪ‬
‫ﺍﻴﻥ ﺁﻴﻪ ﻨﻴﺯ ﺒﺎﻴﺩ ﻫﻤﺎﻥ ﻤﻁﻠﺒﻰ ﺭﺍ ﺍﻓﺎﺩﻩ ﻜﻨﺩ ﻜﻪ ﻨﺨﺴﺘﻴﻥ ﺁﻴﻪ ﺴﻭﺭﻩ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪.‬‬
‫‪52‬ـ ﭙﺱ ﻨﺎﻡ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺒﺯﺭﮔﺕ ﺭﺍ ﺒﻪ ﭙﺎﻜﻰ ﻴﺎﺩ ﻜﻥ‪.‬‬

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‫ﻨﺎﻡ ﻤﻌﺭﻭﻑ ﺍﻴﻥ ﺴﻭﺭﻩ "ﺍﻝﻘﻠﻡ" ﺍﺴﺕ‪ ،‬ﺒﻪ ﻨﺎﻡ )ﻨﻭﻥ( ﻨﻴﺯ ﻴﺎﺩ ﺸﺩﻩ‪ ،‬ﻫﺭﺩﻭ ﺩﺭ ﺍﻭل ﺴﻭﺭﻩ ﺁﻤﺩﻩ‪ ،‬ﺸﺎﻤل ‪ 52‬ﺁﻴﻪ ﻭ‬
‫ﺍﺯ ﺠﻤﻠﻪ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﻜﻰ ﻤﻰ ﺒﺎﺸﺩ‪ ،‬ﺍﺯ ﻤﺘﻥ ﺴﻭﺭﻩ ﻤﻰ ﺘﻭﺍﻥ ﺩﺭﻙ ﻜﺭﺩ ﻜﻪ ﺩﺭﻜﺩﺍﻡ ﻤﺭﺤﻠﻪ ﻤﻜﻰ ﻨﺎﺯل ﺸﺩﻩ ﻭ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﻨﻬﻀﺕ ﺍﺴﻼﻤﻰ ﺩﺭ ﺍﺜﻨﺎﻯ ﻨﺯﻭل ﺴﻭﺭﻩ ﺩﺭ ﭽﻪ ﻭﻀﻌﻴﺘﻰ ﻗﺭﺍﺭ ﺩﺍﺸﺕ ﻭ ﻤﻌﺎﻤﻠﻪ ﺩﺸﻤﻥ ﺒﺎ ﺍﻭ ﭽﮕﻭﻨﻪ‬
‫ﺒﻭﺩ؟ ﺴﻭﺭﻩ ﻨﺸﺎﻥ ﻤﻰ ﺩﻫﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﻤﺭﺤﻠﻪ ﺍﺯ ﻴﻙ ﺴﻭ ﺘﺒﻠﻴﻐﺎﺕ ﺨﺼﻤﺎﻨﻪ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﺍﻭﺝ ﺨﻭﺩ ﺭﺴﻴﺩﻩ‪ ،‬ﺍﺯ‬
‫ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﻋﺩﻩ ﺍﻯ ﺍﺯ ﺭﻫﺒﺭﺍﻥ ﻤﻜﺎﺭ ﻭ ﻓﺭﻴﺒﻜﺎﺭ ﻗﺭﻴﺵ ﻤىﺨﻭﺍﻫﻨﺩ ﺒﺎ ﻨﻭﻋﻰ ﺴﺎﺯﺵ ﻭ ﻤﺩﺍﻫﻨﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺍﺯ‬
‫ﺍﺩﺍﻤﻪ ﻤﺒﺎﺭﺯﻩ ﺍﺵ ﺒﺎﺯﺩﺍﺭﻨﺩ ﻭ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺎ ﻭﺠﻭﺩ ﺒﺭﺨﻭﺭﺩ ﺨﺼﻤﺎﻨﻪ ﻭﺨﺸﻤﮕﻴﻨﺎﻨﻪ ﺩﺸﻤﻥ ﺒﻪ ﺘﺒﻠﻴﻎ‬
‫ﻋﻠﻨﻰ ﭙﺭﺩﺍﺨﺘﻪ‪ ،‬ﭽﻬﺭﻩ ﻋﺒﻭﺱ‪ ،‬ﭙﻴﺸﺎﻨﻰ ﺩﺭﻫﻡ ﻜﺸﻴﺩﻩ ﻭ ﺩﻴﺩﻩ ﻫﺎىﺨﺸﻤﮕﻴﻥ ﺩﺸﻤﻥ ﻨﻤﻰ ﺘﻭﺍﻨﺩ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﺴﺎﻨﺩﻥ ﭙﻴﺎﻤﺵ‬
‫ﺒﻪ ﻤﺭﺩﻡ ﻤﺎﻨﻊ ﺸﻭﺩ‪ ،‬ﻫﺭﭽﻨﺩ ﮔﺎﻩ ﮔﺎﻫﻰ ﺠﻬﺎﻝﺕ ﻫﺎ ﻭ ﺸﻁﺎﺭﺕ ﻫﺎﻯ ﺩﺸﻤﻥ ﻭ ﻓﺸﺎﺭﻫﺎﻴﻰ ﻜﻪ ﺒﺭ ﺍﻭ ﻭ ﻴﺎﺭﺍﻨﺵ ﻭﺍﺭﺩ‬
‫ﻤىﻜﻨﻨﺩ‪ ،‬ﺒﺎﻋﺙ ﻤﻰ ﺸﻭﺩ ﺘﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﺯ ﺍﻴﻥ ﻤﺭﺩﻡ ﻤﺄﻴﻭﺱ ﺸﻭﺩ‪ ،‬ﺒﻪ ﺴﺭﺍﻍ ﻤﺭﺩﻡ ﺩﻴﮕﺭﻯ ﺒﺭﻭﺩ ﻭ ﭽﻭﻥ ﺤﻀﺭﺕ‬
‫ﻴﻭﻨﺱ)ﻉ( ﻤﺒﺎﺭﺯﻩ ﺍﺵ ﺭﺍ ﻨﺎﺘﻤﺎﻡ ﺒﮕﺫﺍﺭﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﺴﺭﺯﻤﻴﻨﻰ ﻜﻪ ﺍﺯ ﻫﺭ ﺩﺭ ﻭ ﺩﻴﻭﺍﺭﺵ ﻋﻨﺎﺩ ﻭ ﺨﺼﻭﻤﺕ ﻋﻠﻴﻪ ﺍﻭ‬
‫ﺯﺒﺎﻨﻪ ﻤﻰ ﻜﺸﺩ ﺒﻪ ﺴﺭﺯﻤﻴﻥ ﺩﻴﮕﺭﻯ ﺒﺭﻭﺩ‪.‬‬
‫ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺎ ﻴﻙ ﺤﺭﻑ ﺁﻏﺎﺯ ﺸﺩﻩ‪ ،‬ﻤﻭﻀﻭﻉ ﻤﺤﻭﺭﻯ ﺒﺤﺙ ﺩﺭ ﺁﻥ ﻨﻴﺯ ﻴﻜﻴﺴﺕ‪ ،‬ﻫﻤﻪﺀ ﺴﻭﺭﻩ ﺒﺭ‬
‫ﺍﻴﻥ ﻤﻭﻀﻭﻉ ﺘﺭﻜﻴﺯ ﺩﺍﺭﺩ ﻜﻪ ﻋﺩﺍﻭﺕ ﻫﺎ‪ ،‬ﻤﺨﺎﻝﻔﺕ ﻫﺎ ﻭ ﺘﺒﻠﻴﻐﺎﺕ ﺨﺼﻤﺎﻨﻪ ﺩﺸﻤﻥ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﺯ ﮔﻤﺭﺍﻫﻰ‪ ،‬ﻓﺴﺎﺩ‬
‫ﻭ ﺒىﻤﺎﻴﮕﻰ ﺨﻭﺩ ﺁﻨﺎﻥ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﺩ‪ ،‬ﺩﺸﻤﻥ ﺩﺭﻭﻏﮕﻭ ﺍﺴﺕ‪ ،‬ﺫﻝﻴل ﻭ ﺩﻨﺎﺌﺕ ﭙﻴﺸﻪ ﺍﺴﺕ‪ ،‬ﻫﻡ ﻭ ﻏﻤﺵ ﺍﻴﺠﺎﺩ ﻓﺘﻨﻪ ﻭ‬
‫ﺍﺨﺘﻼﻑ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﻭ ﺩﺍﻤﻥ ﺯﺩﻥ ﺒﻪ ﺨﺼﻭﻤﺕ ﻫﺎ ﻭ ﻋﺩﺍﻭﺕ ﻫﺎﺴﺕ‪ ،‬ﮔﻨﻬﮕﺎﺭ‪ ،‬ﺘﺠﺎﻭﺯﻜﺎﺭ‪ ،‬ﻤﺎﻨﻊ ﺨﻴﺭ‪ ،‬ﺒﺩﺍﺨﻼﻕ ﻭ‬
‫ﺒﺩﻨﺎﻡ ﺍﺴﺕ‪ ،‬ﻤﺨﺎﻝﻔﺕ ﺁﻨﺎﻥ ﺒﺎ ﺩﻋﻭﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﺯ ﺍﻴﻥ ﺨﺼﻠﺕ ﻫﺎﻯ ﭙﺴﺕ ﺁﻨﺎﻥ ﻤﺎﻴﻪ ﻤىﮕﻴﺭﺩ‪ .‬ﻤﺒﺎﺩﺍ ﺘﺤﺕ‬
‫ﺘﺄﺜﻴﺭﺤﺭﻑ ﻫﺎﻯ ﺍﻴﻨﻬﺎ ﺒﺭﻭﻴﺩ ﻭ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺍﻴﻨﻜﻪ ﻤﺎل ﻭ ﺜﺭﻭﺕ ﺩﺍﺭﻨﺩ ﻭ ﺩﺭ ﺍﻴﻥ ﺍﺠﺘﻤﺎﻉ ﺠﻬل ﺯﺩﻩ ﻭ ﺸﺭﻙ ﺯﺩﻩ ﺍﺯ‬
‫ﺤﻴﺜﻴﺕ ﻭ ﺍﻋﺘﺒﺎﺭ ﻜﺎﺫﺏ ﺍﺠﺘﻤﺎﻋﻰ ﺒﺭﺨﻭﺭﺩﺍﺭ ﺍﻨﺩ ﻭ ﻫﻭﺍﺩﺍﺭﺍﻥ ﻭ ﻁﺭﻓﺩﺍﺭﺍﻥ ﺯﻴﺎﺩ ﺩﺍﺭﻨﺩ‪ ،‬ﻤﺒﺎﺩﺍ ﺒﻪ ﺤﺭﻑ ﻫﺎﻯ ﺸﺎﻥ‬

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‫ﻭﻗﻌﻰ ﺒﮕﺫﺍﺭﻯ!! ﺒﺯﻭﺩﻯ ﺒﺭﺍﻯ ﻫﻤﻪ ﻫﻭﻴﺩﺍ ﺨﻭﺍﻫﺩ ﺸﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺭﻫﻴﺎﺏ ﺍﺴﺕ ﻭ ﭽﻪ ﻜﺴىﮕﻤﺭﺍﻩ؟ ﺍﻴﻨﻬﺎ ﺒﻪ ﺯﻭﺍل‬
‫ﻤﺤﻜﻭﻡ ﻤىﺸﻭﻨﺩ‪ ،‬ﺒﺎ ﺫﻝﺕ ﻭ ﺭﺴﻭﺍﻴﻰ ﻤﻭﺍﺠﻪ ﻤىﺸﻭﻨﺩ‪ ،‬ﻫﺭﭽﻪ ﺍﺯ ﻤﺎل ﻭ ﺠﺎﻩ ﻭ ﺠﻼل‪ ،‬ﻗﺩﺭﺕ ﻭ ﻭﺠﺎﻫﺕ ﻭ ﻨﻔﻭﺫ ﺩﺭ‬
‫ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻨﺩ ﻨﺎﺒﻭﺩ ﻤىﺸﻭﺩ‪ ،‬ﺒﺯﻭﺩﻯ ﻭ ﺨﻼﻑ ﺍﻨﺘﻅﺎﺭ ﺁﻨﺎﻥ ﺭﻭﺯﻯ ﻓﺭﺍ ﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻜﻪ ﺒﻨﮕﺭﻨﺩ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺍﺯ‬
‫ﺩﺴﺕ ﺩﺍﺩﻩ ﺍﻨﺩ‪ ،‬ﺨﺭﻤﻥ ﺠﺎﻩ ﻭ ﺠﻼل ﺸﺎﻥ ﺁﺘﺵ ﮔﺭﻓﺘﻪ ﻭﺨﺎﻜﺴﺘﺭﻯ ﺒﻪ ﺠﺎ ﮔﺫﺍﺸﺘﻪ‪.‬‬
‫ﺒﺭﺍﻯ ﺘﻭﻀﻴﺢ ﺒﻬﺘﺭ ﺴﺭﻨﻭﺸﺕ ﺁﻨﺎﻥ ﺩﺍﺴﺘﺎﻥ ﮔﺭﻭﻫﻰ ﺭﺍ ﺒﻪ ﻨﻤﺎﻴﺵ ﻤىﮕﺫﺍﺭﺩ ﻜﻪ ﺒﺎﻍ ﺤﺎﺼﻠﺨﻴﺯﻯ ﺩﺭ‬
‫ﺍﺨﺘﻴﺎﺭ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﻭﻝﻰ ﺒﺨﻴل ﻭ ﺒىﻌﺎﻁﻔﻪ ﺒﻭﺩﻨﺩ‪ ،‬ﺯﻤﺎﻨﻴﻜﻪ ﺒﺎﻍ ﺸﺎﻥ ﺒﻪ ﺤﺎﺼل ﺭﺴﻴﺩ ﻭ ﻤﻴﻭﻩ ﺍﺵ ﺒﺭﺍﻯ ﭽﻴﺩﻥ ﺁﻤﺎﺩﻩ‬
‫ﺸﺩ‪ ،‬ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﻤﺴﻜﻴﻨﻰ ﺒﻪ ﺩﺭﺏ ﺒﺎﻍ ﺁﻨﺎﻥ ﻨﺎﻴﺴﺘﺩ ﻭ ﭽﻴﺯﻯ ﺍﺯ ﺁﻨﺎﻥ ﻨﺨﻭﺍﻫﺩ‪ ،‬ﺘﺼﻤﻴﻡ ﮔﺭﻓﺘﻨﺩ ﻜﻪ ﺼﺒﺤﮕﺎﻫﺎﻥ ﻭ‬
‫ﻗﺒل ﺍﺯ ﺁﻨﻜﻪ ﻤﺭﺩﻡ ﺍﺯ ﺨﻭﺍﺏ ﺒﻴﺩﺍﺭ ﺸﻭﻨﺩ‪ ،‬ﺒﻪ ﺒﺎﻍ ﺒﺭﻭﻨﺩ ﻭ ﻤﻴﻭﻩ ﺍﺵ ﺭﺍ ﺒﭽﻴﻨﻨﺩ ﻭ ﻤﺨﻔﻴﺎﻨﻪ ﺍﻨﺘﻘﺎل ﺩﻫﻨﺩ ﻭ ﺒﻪ ﺍﻴﻥ‬
‫ﺘﺭﺘﻴﺏ ﺍﺯ ﺸﺭ ﻤﺴﺎﻜﻴﻥ ﺩﺭ ﺍﻤﺎﻥ ﺒﺎﺸﻨﺩ‪ ،‬ﻗﺒل ﺍﺯ ﻁﻠﻭﻉ ﺴﭙﻴﺩﻩ ﺼﺒﺢ ﻫﻤﺩﻴﮕﺭ ﺭﺍ ﺍﺯ ﺨﻭﺍﺏ ﺒﻴﺩﺍﺭﻜﺭﺩﻨﺩ ﻭ ﺒﺴﻭﻯ‬
‫ﺒﺎﻍ ﺒﻪ ﺤﺭﻜﺕ ﺍﻓﺘﺎﺩﻨﺩ‪ ،‬ﮔﺎﻡ ﻫﺎ ﺭﺍ ﺁﻫﺴﺘﻪ ﻭ ﻤﺤﺘﺎﻁﺎﻨﻪ ﺒﺭﻤﻴﺩﺍﺸﺘﻨﺩ‪ ،‬ﺒﺎ ﺼﺩﺍﻯ ﺁﻫﺴﺘﻪ ﻫﻤﺩﻴﮕﺭ ﺭﺍ ﻨﺩﺍ ﻤىﻜﺭﺩﻨﺩ‪،‬‬
‫ﺴﻌىﺸﺎﻥ ﺒﺭ ﺁﻥ ﺒﻭﺩ ﺘﺎ ﻫﻴﭻ ﻜﺴﻰ ﺼﺩﺍﻯ ﺁﻨﺎﻥ ﺭﺍ ﻨﺸﻨﻭﺩ‪ ،‬ﻤﺘﻭﺠﻪ ﺁﻨﺎﻥ ﻨﮕﺭﺩﺩ‪ ،‬ﻭ ﺩﺭ ﺍﺜﻨﺎﻯ ﭽﻴﺩﻥ ﻤﻴﻭﻩ ﻤﺯﺍﺤﻡ‬
‫ﺸﺎﻥ ﻨﺸﻭﺩ‪ ،‬ﺒﻪ ﺍﻤﻴﺩ ﺁﻨﻜﻪ ﺴﺒﺩﻫﺎ ﺭﺍ ﭙﺭ ﺒﺭﮔﺭﺩﺍﻨﻨﺩ‪ ،‬ﺒﺩﻭﻥ ﻜﻡ ﻭ ﻜﺎﺴﺕ ﻭ ﺒﺩﻭﻥ ﺁﻨﻜﻪ ﭽﻴﺯﻯ ﺭﺍ ﺩﻴﮕﺭﻯ ﺍﺯ ﺁﻨﺎﻥ‬
‫ﮔﺭﻓﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺒﻪ ﺨﺎﻨﻪ ﺨﻭﺩ ﺍﻨﺘﻘﺎل ﺩﻫﻨﺩ‪ .‬ﻭﺍﺭﺩ ﺴﺎﺤﻪ ﺒﺎﻍ ﺸﺩﻨﺩ‪ ،‬ﻨﺎﮔﻪ ﺯﻤﻴﻥ ﺒﺎﻍ ﺭﺍ ﭽﻨﺎﻥ ﻴﺎﻓﺘﻨﺩ ﻜﻪ ﮔﻤﺎﻥ‬
‫ﺒﺭﺩﻨﺩ ﺍﺸﺘﺒﺎﻩ ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﺒﻪ ﺴﺎﺤﻪ ﺩﻴﮕﺭﻯ ﺁﻤﺩﻩ ﺍﻨﺩ ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺯﻤﻴﻥ ﺩﻴﮕﺭﻯ ﻗﺭﺍﺭﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺁﻨﻬﺎ ﻜﻪ ﺒﺎﻍ‬
‫ﺴﺭﺴﺒﺯ‪ ،‬ﺍﻨﺒﻭﻩ ﻭ ﺒﺎ ﺩﺭﺨﺘﺎﻥ ﭙﺭ ﺍﺯ ﻤﻴﻭﻩ ﺩﺍﺸﺘﻨﺩ‪ ،‬ﺍﻴﻨﺠﺎ ﻜﻪ ﺴﻭﺨﺘﻪ‪ ،‬ﺩﺭﺨﺘﻬﺎﻴﺵ ﺒﺭﻴﺩﻩ ﻭ ﻓﺭﻭ ﺍﻓﺘﺎﺩﻩ ﺍﺴﺕ‪ ،‬ﺤﺘﻤﹰﺎ‬
‫ﺍﺸﺘﺒﺎﻩ ﻜﺭﺩﻩ ﺍﻴﻡ!! ﻨﻪ‪ ،‬ﺍﻴﻥ ﻫﻤﺎﻥ ﺒﺎﻍ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺭﺴﻴﺩﻥ ﺒﻪ ﺒﺎﻍ ﺍﺸﺘﺒﺎﻩ ﻨﻜﺭﺩﻩ ﺍﻴﺩ‪ ،‬ﺩﺭ ﭽﮕﻭﻨﮕﻰ ﺍﺴﺘﻔﺎﺩﻩ ﺍﺯ ﻤﻴﻭﻩ ﻭ‬
‫ﺤﺎﺼﻠﺵ ﺍﺸﺘﺒﺎﻩ ﻜﺭﺩﻩ ﺍﻴﺩ‪ ،‬ﺍﻴﻥ ﻫﻤﺎﻥ ﺒﺎﻍ ﺸﻤﺎﺴﺕ ﻜﻪ ﻨﻴﺎﺕ ﺸﻭﻡ ﺘﺎﻥ ﺁﻨﺭﺍ ﺴﻭﺨﺘﺎﻨﺩﻩ ﻭ ﺒﻪ ﺨﺎﻜﺴﺘﺭ ﺘﺒﺩﻴل ﻜﺭﺩﻩ‪.‬‬
‫ﺴﺭﺩﺍﺭﺍﻥ ﻗﺭﻴﺵ! ﺒﺩﺍﻨﻴﺩ ﻜﻪ ﭽﻨﻴﻥ ﺍﺴﺕ ﻋﺫﺍﺏ ﺨﺩﺍ ﺩﺭ ﺩﻨﻴﺎ‪ ،‬ﻭ ﻋﺫﺍﺒﺵ ﺩﺭ ﺁﺨﺭﺕ ﺒﺯﺭﮔﺘﺭ‪ ،‬ﻜﺎﺵ ﻤىﺩﺍﻨﺴﺘﻴﺩ!‬
‫ﻤﮕﺭ ﺸﻤﺎ ﮔﻤﺎﻥ ﻤىﻜﻨﻴﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺒﺎ ﻤﺴﻠﻤﺎﻨﺎﻥ ﻫﻤﺎﻥ ﻤﻌﺎﻤﻠﻪ ﺍﻯ ﺭﺍ ﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻜﻪ ﺒﺎ ﻋﻨﺎﺼﺭ ﻤﺠﺭﻡ ﻭ‬
‫ﮔﻨﻬﮕﺎﺭ ﻤىﻜﻨﺩ؟ ﺁﻴﺎ ﭙﻨﺩﺍﺸﺘﻪ ﺍﻴﺩ ﻜﻪ ﻤﺴﺎﻋﻰ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺭﺍ ﺒﻪ ﻫﺩﺭ ﺨﻭﺍﻫﺩ ﺩﺍﺩ‪ ،‬ﺘﻼﺵ ﻫﺎﻯ ﺸﺎﻥ ﺭﺍ ﺒىﺤﺎﺼل ﺨﻭﺍﻫﺩ‬
‫ﮔﺫﺍﺸﺕ ﻭ ﻗﺭﺒﺎﻨىﻬﺎﻯ ﺸﺎﻥ ﺭﺍ ﻀﺎﻴﻊ ﺨﻭﺍﻫﺩ ﻜﺭﺩ؟!! ﭽﻪ ﺩﻝﻴﻠﻰ ﺒﺭﺍﻯ ﺍﻴﻥ ﺘﺼﻭﺭ ﺨﺎﻁﺊ ﻭ ﻗﻀﺎﻭﺕ ﺍﺸﺘﺒﺎﻩ ﺁﻤﻴﺯ ﺨﻭﺩ‬

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‫ﺩﺍﺭﻴﺩ؟! ﺁﻴﺎ ﺍﻴﻥ ﺭﺍ ﺩﺭ ﻜﺘﺎﺒﻰ ﺨﻭﺍﻨﺩﻩ ﺍﻴﺩ ﻜﻪ ﻫﺭﭽﻪ ﺒﺨﻭﺍﻫﻴﺩ ﺒﻪ ﺁﻥ ﻨﺎﻴل ﻤىﺸﻭﻴﺩ؟ ﺁﻴﺎ ﭙﻴﻤﺎﻥ ﺠﺎﻭﺩﺍﻨﻪ ﻭ ﺘﻐﻴﻴﺭ‬
‫ﻨﺎﭙﺫﻴﺭﻯ ﺍﺯ ﺨﺩﺍ ﮔﺭﻓﺘﻪ ﺍﻴﺩ ﻜﻪ ﻫﺭﭽﻪ ﺤﻜﻡ ﻜﻨﻴﺩ ﻫﻤﺎﻨﮕﻭﻨﻪ ﺨﻭﺍﻫﺩ ﺸﺩ؟! ﻜﺩﺍﻤﻴﻥ ﺘﺎﻥ ﺍﻴﻥ ﺭﺍ ﺒﻪ ﻋﻬﺩﻩ ﮔﺭﻓﺘﻪ ﻭ ﻀﺎﻤﻥ‬
‫ﻭ ﻭﻜﻴل ﺍﻴﻥ ﭙﻴﻤﺎﻥ ﺍﺴﺕ؟! ﻤﮕﺭ ﺸﻤﺎ ﺨﺩﺍﻴﺎﻥ ﻤﺴﺘﻘﻠﻰ ﺩﺍﺭﻴﺩ ﻜﻪ ﺩﺭ ﺍﻝﻭﻫﻴﺕ ﻭ ﺭﺒﻭﺒﻴﺕ ﺸﺭﻴﻙ ﺨﺩﺍ ﺍﻨﺩ‪ ،‬ﺒﻪ ﻜﻤﻙ ﺘﺎﻥ‬
‫ﻤىﺸﺘﺎﺒﻨﺩ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﺘﺎﻨﺭﺍ ﺒﺭﺁﻭﺭﺩﻩ ﻤىﺴﺎﺯﻨﺩ؟! ﻤﻁﻤﺌﻥ ﺒﺎﺸﻴﺩ ﺭﻭﺯﻯ ﻓﺭﺍﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻜﻪ ﻁﻐﻴﺎﻥ ﻭﺴﺭﻜﺸﻰ ﻫﺎﻯ‬
‫ﺸﻤﺎ ﭙﺎﻴﺎﻥ ﻴﺎﻓﺘﻪ‪ ،‬ﺠﺯ ﺘﺴﻠﻴﻡ ﺸﺩﻥ ﻭ ﺴﺭﻓﺭﻭﺩ ﺁﻭﺭﺩﻥ ﭽﺎﺭﻩ ﺍﻯ ﻨﺨﻭﺍﻫﻴﺩ ﺩﺍﺸﺕ‪ .‬ﻭﻝﻰ ﺁﻨﺭﻭﺯ ﺩﻴﮕﺭ ﺩﻴﺭﺨﻭﺍﻫﺩ ﺒﻭﺩ ﻭ‬
‫ﺴﺠﺩﻩ ﻭ ﺍﻨﻘﻴﺎﺩ ﺘﺎﻥ ﺴﻭﺩﻯ ﻨﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ‪.‬‬
‫ﺒﻪ ﭙﻴﺎﻤﺒﺭﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺘﻭﺼﻴﻪ ﻤىﻜﻨﺩ ﻜﻪ ﺒﻪ ﻜﺴﺎﻨﻴﻜﻪ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎ ﺭﺍ ﺒﺎﻭﺭ ﻨﺩﺍﺭﻨﺩ‪ ،‬ﺍﻝﺘﻔﺎﺘﻰ ﻤﻜﻥ‪،‬‬
‫ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺨﺩﺍ ﺒﮕﺫﺍﺭ ﺘﺎ ﺒﻪ ﻨﺤﻭﻯ ﺁﻨﺎﻨﺭﺍ ﻨﺎﺒﻭﺩ ﻜﻨﺩ ﻜﻪ ﺒﻪ ﺨﻴﺎل ﺸﺎﻥ ﺨﻁﻭﺭ ﻨﻤىﻜﻨﺩ‪ .‬ﻤﮕﺭ ﺘﻭ ﺍﺯ ﺁﻨﺎﻥ ﭙﺎﺩﺍﺸﻰ‬
‫ﺨﻭﺍﺴﺘﻪ ﺍﻯ ﻜﻪ ﺒﺭﺩﻭﺵ ﺁﻨﺎﻥ ﺴﻨﮕﻴﻨﻰ ﻤىﻜﻨﺩ؟ ﭙﺎﺩﺍﺵ ﺘﻭ ﺒﺭﺨﺩﺍﺴﺕ‪ .‬ﻤﮕﺭ ﺁﻨﺎﻥ ﺍﺯ ﻏﻴﺏ ﺍﻁﻼﻋﻰ ﺩﺍﺭﻨﺩ ﻭ ﺍﻁﻼﻋﺎﺕ‬
‫ﺸﺎﻥ ﺩﻗﻴﻕ ﺍﺴﺕ ﻭ ﺩﺭﺝ ﻜﺘﺎﺏ‪ ،‬ﻤﺒﻨﻰ ﺒﺭ ﺍﻴﻨﻜﻪ ﻜﺎﺭﺕ ﺒﻪ ﻨﺘﻴﺠﻪ ﺍﻯ ﻨﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻭ ﺤﺎﺼﻠﻰ ﻨﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ؟! ﺘﺎ‬
‫ﻓﺭﺍﺭﺴﻴﺩﻥ ﻝﺤﻅﻪ ﺍﻯ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺤﻜﻡ ﻭ ﻓﺭﻤﺎﻨﺵ ﺭﺍ ﺼﺎﺩﺭ ﻜﻨﺩ ﻭ ﻓﻴﺼﻠﻪ ﻨﻬﺎﺌﻰ ﺼﻭﺭﺕ ﮔﻴﺭﺩ‪ ،‬ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ‬
‫ﺒﺎﺵ‪ ،‬ﻤﺒﺎﺩﺍ ﭽﻭﻥ ﺤﻀﺭﺕ ﻴﻭﻨﺱ)ﻉ( ﺨﺴﺘﻪ ﺸﻭﻯ‪ ،‬ﺍﺯ ﺁﻴﻨﺩﻩ ﺩﻋﻭﺕ ﻭ ﭙﺫﻴﺭﺍﻴﻰ ﻤﺭﺩﻡ ﻤﺄﻴﻭﺱ ﮔﺭﺩﻯ ﻭ ﻤﺒﺎﺭﺯﻩ ﺭﺍ‬
‫ﻨﺎﺘﻤﺎﻡ ﺒﮕﺫﺍﺭﻯ‪ ،‬ﺩﻴﺩﻯ ﻜﻪ ﺍﻭ ﺒﺎ ﺍﻴﻥ ﻜﺎﺭ ﺒﻪ ﻜﺎﻡ ﻤﺎﻫﻰ ﻓﺭﻭ ﺭﻓﺕ ﻭ ﺍﮔﺭ ﻋﻨﺎﻴﺕ ﺍﻝﻬﻰ ﺸﺎﻤل ﺤﺎﻝﺵ ﻨﻤىﺸﺩ ﻴﺎ ﻫﻤﻭﺍﺭﻩ‬
‫ﺩﺭ ﺸﻜﻡ ﻤﺎﻫﻰ ﻤىﻤﺎﻨﺩ ﻭ ﻴﺎ ﺒﻪ ﻜﻨﺎﺭﻩ ﺍﻯ ﺍﻓﮕﻨﺩﻩ ﻤىﺸﺩ ﻭ ﺸﺎﻴﺴﺘﻪ ﻤﺫﻤﺕ ﻤىﮕﺭﺩﻴﺩ‪.‬‬
‫ﺩﺭ ﺘﺘﻤﻪ ﺴﻭﺭﻩ‪ ،‬ﺤﺎﻝﺕ ﺨﺸﻡ ﻭ ﻏﻴﻅ ﻤﺨﺎﻁﺒﻴﻥ ﻤﺸﺭﻙ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﺍﺜﻨﺎﻯ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﻭ ﺩﻋﻭﺕ ﺍﻭ ﺭﺍ‬
‫ﺒﻪ ﻨﺤﻭﻯ ﺸﮕﻔﺕ ﺍﻨﮕﻴﺯ ﻭ ﺨﻴﻠﻰ ﺩﻗﻴﻕ ﺘﺭﺴﻴﻡ ﻤىﻜﻨﺩ ﻭ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﻜﺎﻓﺭﺍﻥ ﻫﻤﻴﻨﻜﻪ ﻗﺭﺁﻥ ﺭﺍ ﺍﺯ ﺘﻭ ﻤىﺸﻨﻭﻨﺩ ﭽﻨﺎﻥ ﺒﺎ‬
‫ﺩﻴﺩﻩ ﻫﺎﻯ ﺨﻴﺭﻩ ﻭﺨﺸﻤﮕﻴﻥ ﺒﻪ ﺴﻭﻴﺕ ﻤىﻨﮕﺭﻨﺩ ﻜﻪ ﻨﺯﺩﻴﻙ ﺍﺴﺕ ﺘﺭﺍ ﺍﺯ ﺠﺎ ﺒﺠﻨﺒﺎﻨﻨﺩ‪ ،‬ﻤىﮕﻭﻴﻨﺩ‪ :‬ﺍﻴﻥ ﺩﻴﻭﺍﻨﻪ ﺍﻯ ﺒﻴﺵ‬
‫ﻨﻴﺴﺕ‪ ،‬ﺩﺭﺤﺎﻝﻴﻜﻪ ﺍﻴﻥ ﭙﻨﺩﻴﺴﺕ ﺒﺭﺍﻯ ﻫﻤﻪﺀ ﻋﺎﻝﻤﻴﺎﻥ‪.‬‬

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‫ ا ا ا‬
‫‪1‬ـ ﻥ ‪ .‬ﻗﺴﻢ ﺑﻪ ﻗﻠﻢ ﻭ ﺁﻧﭽﻪ ﻣىﻨﻮﻳﺴﻨﺪﻯ‪.‬‬ ‫ن*‬ ‫ن * وَا‪َ ِ َFَ!ْG‬وَ َْ‪ُُk‬و َ‬

‫‪2‬ـ ﺑﻔﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ‪ ،‬ﻧﻴﺴﱴ ﺩﻳﻮﺍﻧﻪ ﺍﻯ‪.‬‬ ‫ن‬
‫‪ٍ )ُْTَ ِ q‬‬ ‫‪َ ِKَ ِِْ d‬ر َ‬‫َ‪ E‬أَ‪َ %‬‬
‫‪3‬ـ و ى‪n‬ن ا‪ a‬داش ‪mK‬‬ ‫*‬
‫‪ N):‬اى‪.‬‬ ‫ن‬
‫¡‪ًْY‬ا ‪ٍ )ُْ َ َ َْv‬‬ ‫‪َ q‬‬ ‫ن ‪َ َG‬‬‫َوِإ ?‬
‫‪4‬ـ ﻭ ﺑﺮﺍﺳﱴ ﻛﻪ ﺗﻮﱙ ﺑﺮ ﺧﻠﻖ ﺑﺰﺭﮔﻰ‪.‬‬ ‫*‬
‫‪5‬ـ ﭘﺲ ﺑﺰﻭﺩﻯ ﺑﺒﻴﻨﻨﺪ ﻭ ﺑﺒﻴﲎ‪.‬‬ ‫{ ‪* ٍ ِUَ9‬‬ ‫‪ٍ ُFُ َFََG q‬‬ ‫َوِإ‪َ ?%‬‬
‫‪6‬ـ ﻛﻪ ﺩﺭ ﻛﺪﺍﻡ ﺗﺎﻥ ﺍﺳﺖ ﻣﺒﺘﻼﻯ ﺑﻪ ﺩﻳﻮﺍﻧﮕﻰ‪.‬‬
‫ن*‬ ‫"ََ
ُ‪َ ُ ِoْ8‬وُ‪ُِoْ8‬و َ‬
‫ن*‬ ‫َِ ُ ُ ا‪ُ )ُ
ْOَ ْG‬‬
‫‪7‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺧﻮﺏ ﺩﺍﻧﺎﺳﺖ‬
‫‪V‬‬
‫‪ q‬هُ َ) َأ‪? َ 6َ ِ ُ َFْ9‬‬ ‫ن َر? َ‬ ‫ِإ ?‬
‫ﺑﻪ ﺣﺎﻝ ﻛﺴﻴﻜﻪ ﺍﺯ ﺭﺍﻫﺶ ﺑﲑﺍﻫﻪ ﺭﻓﺘﻪ ﻭ ﺧﻮﺏ‬ ‫‪َ ِِFِ8َ 6َ9‬و هُ َ) َأ‪ُ َFْ9‬‬
‫ﺁﮔﺎﻩ ﺍﺳﺖ ﺑﻪ ﺣﺎﻝ ﺭﺍﻩ ﻳﺎﻓﺘﮕﺎﻥ‪.‬‬ ‫‪*6‬‬ ‫ِ‪َ َِ
ْ4ُ ْG‬‬
‫‪1‬ـ ﺍﻴﻥ ﻴﻜﻰ ﺩﻴﮕﺭ ﺍﺯ ﺴﻭﺭﻩ ﻫﺎﺌﻴﺴﺕ ﻜﻪ ﺒﺎ ﺤﺭﻭﻑ ﻤﻘﻁﻌﺎﺕ ﺁﻏﺎﺯ ﺸﺩﻩ‪ ،‬ﺩﺭ ﺒﺎﺭﻩ ﺤﺭﻭﻓﻰ ﻜﻪ ﺒﺭﺨﻰ ﺍﺯ‬
‫ﻼ ﺒﺤﺙ ﻜﺭﺩﻩ ﺍﻴﻡ‪ ،‬ﺍﻤﻴﺩﻭﺍﺭﻡ ﺒﻪ ﺁﻨﺠﺎ ﻤﺭﺍﺠﻌﻪ ﻜﻨﻴﺩ‪.‬‬
‫ﺴﻭﺭﻩ ﻫﺎﻯ ﻗﺭﺁﻥ ﺒﺎ ﺁﻥ ﺁﻏﺎﺯ ﺸﺩﻩ‪ ،‬ﺩﺭ ﺘﻔﺴﻴﺭ ﺴﻭﺭﻩ ﻴﻭﺴﻑ ﻤﻔﺼ ﹰ‬
‫ﺒﺎ ﺩﻗﺕ ﺩﺭ ﻤﺘﻥ ﺍﻴﻥ ﺴﻭﺭﻩ ﻤﺸﺎﻫﺩﻩ ﺨﻭﺍﻫﻴﺩ ﻜﺭﺩ ﻜﻪ ﭽﻨﺎﻨﭽﻪ ﻴﻜﻰ ﺍﺯ ﺤﺭﻭﻑ ﻤﻘﻁﻌﺎﺕ ﺩﺭ ﺍﺒﺘﺩﺍﻯ ﺁﻥ ﺁﻤﺩﻩ‪ ،‬ﻤﻭﻀﻭﻉ‬
‫ﺒﺤﺙ ﺁﻥ ﻨﻴﺯ ﻴﻜﻴﺴﺕ‪ ،‬ﻫﻤﻪﺀ ﺁﻴﺎﺘﺵ ﺒﺭ ﻴﻙ ﻤﺤﻭﺭ ﺍﺴﺎﺴﻰ ﺘﺭﻜﻴﺯ ﺩﺍﺭﺩ ﻭ ﻗﻀﻴﻪ ﻭﺍﺤﺩﻯ ﺭﺍ ﺒﻪ ﺒﺤﺙ ﮔﺭﻓﺘﻪ ﺍﺴﺕ‪،‬‬
‫ﻤﻭﻀﻭﻉ ﺒﺤﺙ ﺴﻭﺭﻩ ﻫﻤﺎﻨﺴﺕ ﻜﻪ ﺩﺭ ﺁﻴﻪ ﺍﻭل ﻭ ﺩﻭﻡ ﺴﻭﺭﻩ ﺨﻼﺼﻪ ﺁﻥ ﺁﻤﺩﻩ ﻭ ﺩﺭ ﺒﻘﻴﻪ ﺁﻴﺎﺕ ﺸﺭﺡ ﻭ ﺘﻔﺼﻴل ﺁﻥ ﻭ‬
‫ﺩﺭ ﺘﺘﻤﻪ ﺴﻭﺭﻩ ﭽﻭﻥ ﻨﺘﻴﺠﻪ ﮔﻴﺭﻯ ﺍﺯﻫﻤﻪﺀ ﺒﺤﺙ ﻫﺎ ﺘﻜﺭﺍﺭ ﺸﺩﻩ ﺍﺴﺕ‪ .‬ﻨﻔﻰ ﺘﺒﻠﻴﻐﺎﺕ ﺩﺸﻤﻥ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤﻭﻀﻭﻉ‬
‫ﺍﺴﺎﺴﻰ ﺒﺤﺙ ﺍﻴﻥ ﺴﻭﺭﻩ ﺍﺴﺕ‪ .‬ﺩﺸﻤﻥ ﺘﺒﻠﻴﻐﺎﺕ ﻤﻌﺎﻨﺩﺍﻨﻪ ﻭ ﺨﺼﻤﺎﻨﻪ ﺍﺵ ﺭﺍ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﺁﻨﺠﺎ ﺭﺴﺎﻨﺩﻩ ﺒﻭﺩ ﻜﻪ‬
‫ﻤىﮕﻔﺕ‪ :‬ﺍﻭ ﺩﻴﻭﺍﻨﻪ ﺍﻯ ﺒﻴﺵ ﻨﻴﺴﺕ‪ .‬ﺩﺭ ﺒﺎﺭﻩ ﺍﻴﻨﻜﻪ ﭽﺭﺍ ﻤىﮕﻔﺘﻨﺩ ﺍﻭ ﻤﺠﻨﻭﻥ ﺍﺴﺕ ﭽﻨﺩ ﺘﻭﺠﻴﻪ ﺭﺍ ﻤﻴﺎﻥ ﻤﻔﺴﺭﺍﻥ‬
‫ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻤﺒﺎﺭﺯﻩ ﺍﻯ ﺭﺍ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺭ ﭙﻴﺵ ﮔﺭﻓﺘﻪ ﻭ ﻤىﺨﻭﺍﻫﺩ ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ‪ ،‬ﻤﺭﺩﻡ‪ ،‬ﺩﻴﻥ ﺁﺒﺎ ﻭ ﺍﺠﺩﺍﺩ ﺸﺎﻨﺭﺍ‬
‫ﺘﺭﻙ ﺒﮕﻭﻴﻨﺩ‪ ،‬ﺍﺯ ﭙﺭﺴﺘﺵ ﺍﺼﻨﺎﻡ ﻭ ﺁﻝﻬﻪ ﮔﻭﻨﺎﮔﻭﻥ ﺸﺎﻥ ﺩﺴﺕ ﺒﺭﺩﺍﺭﻨﺩ‪ ،‬ﺨﺩﺍﻯ ﻭﺍﺤﺩ ﺭﺍ ﺒﭙﺭﺴﺘﻨﺩ‪ ،‬ﺍﺨﻼﻕ ﻭ ﺍﻁﻭﺍﺭ‬
‫ﺨﻭﺩ ﺭﺍ ﺘﻐﻴﻴﺭ ﺩﻫﻨﺩ‪ ،‬ﻨﻅﺎﻡ ﺤﺎﻜﻡ ﺒﺭ ﺠﺎﻤﻌﻪ ﺸﺎﻥ ﺭﺍ ﺩﮔﺭﮔﻭﻥ ﻜﻨﻨﺩ‪ ،‬ﺘﻔﺎﻭﺕ ﻫﺎ ﺭﺍ ﺍﺯ ﻤﻴﺎﻥ ﺒﺭﺩﺍﺭﻨﺩ‪ ،‬ﺒﺭﺍﺩﺭﻯ ﻭ‬
‫ﺒﺭﺍﺒﺭﻯ ﻤﻴﺎﻥ ﺍﻨﺴﺎﻥ ﻫﺎ ﺭﺍ ﻗﺒﻭل ﻜﻨﻨﺩ‪ ،‬ﺒﻪ ﺩﻴﻥ ﺘﺎﺯﻩ ﺍﻭ ﺒﮕﺭﺍﻴﻨﺩ ﻭ ﺍﻭ ﺭﺍ ﺒﺤﻴﺙ ﭙﻴﺎﻤﺒﺭﺨﺩﺍ ﻭ ﺍﻤﻴﻥ ﻭﺤﻰ ﺍﻝﻬﻰ ﺒﭙﺫﻴﺭﻨﺩ‪،‬‬
‫ﻭﺭﻨﻪ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺁﻨﺎﻨﺭﺍ ﻓﺭﺍ ﺨﻭﺍﻫﺩ ﮔﺭﻓﺕ‪ ،‬ﺘﻼﺵ ﻫﺎﻯ ﺸﺎﻥ ﺩﺭ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺍﻴﻥ ﺩﻋﻭﺕ ﺒﻪ ﻫﺩﺭ ﺨﻭﺍﻫﺩ ﺭﻓﺕ‪ ،‬ﺤﻕ‬
‫ﭙﻴﺭﻭﺯ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﭙﻴﺭﻭﺍﻥ ﺍﻴﻥ ﺩﻴﻥ ﺍﻝﻬﻰ ﺒﺭﻫﻤﻪﺀ ﺩﻨﻴﺎ ﭽﻴﺭﻩ ﺨﻭﺍﻫﻨﺩ ﺸﺩ‪ ،‬ﺤﺭﻑ ﻫﺎﺌﻴﺴﺕ ﻜﻪ ﻓﻘﻁ ﺍﻨﺴﺎﻥ ﺩﻴﻭﺍﻨﻪ ﺍﻯ‬
‫ﺁﻨﺭﺍ ﺨﻭﺍﻫﺩ ﮔﻔﺕ ﻭ ﺨﻭﺍﻫﺩ ﭙﺫﻴﺭﻓﺕ‪ ،‬ﺍﺯ ﺍﻨﺴﺎﻥ ﻋﺎﻗل ﻭ ﺨﺭﺩﻤﻨﺩ ﺒﻌﻴﺩ ﺍﺴﺕ ﻜﻪ ﭽﻨﻴﻥ ﺤﺭﻑ ﻫﺎ ﺭﺍ ﺒﻪ ﺯﺒﺎﻥ ﺁﺭﺩ ﻭ‬
‫ﺒﭙﺫﻴﺭﺩ‪ .‬ﺍﻋﺘﻘﺎﺩ ﺒﻪ ﺍﻴﻨﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺎ ﺍﻴﻥ ﻤﺠﻤﻭﻋﻪﺀ ﻜﻭﭽﻙ ﺍﺯ ﻴﺎﺭﺍﻥ ﻀﻌﻴﻑ ﻭ ﻨﺎﺘﻭﺍﻥ‪ ،‬ﻤﺭﺒﻭﻁ ﺒﻪ ﻤﺴﺘﻀﻌﻔﻴﻥ‬
‫ﺠﺎﻤﻌﻪ ﺒﺭ ﺩﺸﻤﻨﺎﻥ ﻨﻴﺭﻭﻤﻨﺩ ﻭ ﻤﺴﻠﻁ ﺒﺭﺠﺎﻤﻌﻪ ﭙﻴﺭﻭﺯ ﺨﻭﺍﻫﺩ ﺸﺩ‪ ،‬ﺍﺯ ﺍﺤﺴﺎﺴﺎﺕ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﻤﺎﻴﻪ ﮔﺭﻓﺘﻪ‪ ،‬ﮔﻭﻴﺎ ﺍﻴﻥ‬
‫ﺤﺭﻑ ﻫﺎ ﺭﺍ ﺼﺭﻑ ﻜﺴﻰ ﺒﻪ ﺯﺒﺎﻥ ﻤىﺂﺭﺩ ﻭ ﺒﻪ ﺁﻥ ﺒﺎﻭﺭ ﻤىﻜﻨﺩ ﻜﻪ ﻋﻘل ﻭ ﺨﺭﺩﺵ ﺭﺍ ﺍﺯ ﺩﺴﺕ ﺩﺍﺩﻩ ﻭ ﺒﻪ ﺠﻨﻭﻥ‬

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‫ﻤﺒﺘﻼ ﺸﺩﻩ‪.‬‬
‫ﺏ‪ :‬ﮔﻭﻴﺎ ﺍﻴﻥ ﺍﺩﻋﺎ ﺤﻘﻴﻘﺘﻰ ﻨﺩﺍﺭﺩ ﻜﻪ ﻤﺤﻤﺩ)ﻉ( ﭙﻴﺎﻤﺒﺭ ﺨﺩﺍﺴﺕ‪ ،‬ﻭﺤﻰ ﺒﺭ ﺍﻭ ﻨﺎﺯل ﺸﺩﻩ ﻭ ﻓﺭﺸﺘﻪ ﺍﻯ ﺒﺴﻭﻯ ﺍﻭ‬
‫ﺁﻤﺩﻩ ﻭ ﭙﻴﺎﻡ ﺍﻝﻬﻰ ﺭﺍ ﺒﻪ ﺍﻭ ﺭﺴﺎﻨﺩﻩ‪ ،‬ﺒﻠﻜﻪ ﺠﻥ ﻨﺯﺩ ﺍﻭ ﺁﻤﺩﻩ‪ ،‬ﺤﻭﺍﺴﺵ ﺭﺍ ﭙﺭﺕ ﻜﺭﺩﻩ ﻭ ﺍﻭ ﺠﻥ ﺭﺍ ﻓﺭﺸﺘﻪ ﭙﻨﺩﺍﺸﺘﻪ ﻭ‬
‫ﺍﻝﻘﺎﺀﺍﺕ ﺠﻥ ﺭﺍ ﻭﺤﻰ ﺍﻝﻬﻰ‪.‬‬
‫ﺩﻭ ﺩﻝﻴل ﻤﺤﻜﻡ ﺒﻪ ﺘﺎﺌﻴﺩ ﺘﻭﺠﻴﻪ ﺍﻭﻝﻰ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﻴﻙ ـ ﻫﻤﻪﺀ ﺁﻴﺎﺕ ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﺭ ﺘﻭﺠﻴﻪ ﻤﺫﻜﻭﺭ ﺼﺤﻪ ﻤىﮕﺫﺍﺭﺩ ﻭ ﻫﻴﭻ ﻨﺸﺎﻨﻪ ﺍﻯ ﺭﺍ ﺩﺭ ﻤﺠﻤﻭﻉ ﺴﻭﺭﻩ ﺒﻪ ﻨﻔﻊ‬
‫ﺭﺃﻯ ﺩﻭﻤﻰ ﻨﻤىﻴﺎﺒﻴﻡ‪.‬‬
‫ﺩﻭـ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺍﻴﻤﺎﻥ ﻫﻴﭻ ﻴﻙ ﺘﺎﻥ ﺘﻜﻤﻴل ﻨﺸﻭﺩ ﺘﺎ ﺍﻭ ﺭﺍ ﻤﺠﻨﻭﻥ ﻨﺨﻭﺍﻨﻨﺩ‪ .‬ﻴﻌﻨﻰ ﺘﺎ ﺯﻤﺎﻨﻴﻜﻪ ﺩﺸﻤﻥ‬
‫ﻭﻀﻊ ﻴﻜﻰ ﺍﺯ ﺸﻤﺎ ﺭﺍ ﭽﻨﺎﻥ ﻨﺒﻴﻨﺩ ﻜﻪ ﺩﺭ ﻤﻌﻴﺎﺭﻫﺎﻯ ﺍﻭ ﺠﻨﻭﻥ ﺘﻠﻘﻰ ﻤىﺸﻭﺩ‪ ،‬ﺍﻴﻤﺎﻥ ﺘﺎﻥ ﻨﺎﻗﺹ ﺍﺴﺕ‪ ،‬ﺘﺎ ﺯﻤﺎﻨﻴﻜﻪ‬
‫ﺩﺸﻤﻥ ﻨﺒﻴﻨﺩﻜﻪ ﺸﻤﺎ ﺩﺭ ﭙﺭﺴﺘﺵ ﺨﺩﺍ ﺒﺎ ﺍﻨﻬﻤﺎﻙ ﻜﺎﻤل ﻤﺼﺭﻭﻓﻴﺩ‪ ،‬ﺒﺭﺍﻯ ﻜﺴﺏ ﺭﻀﺎﻯ ﺨﺩﺍ ﺒﻪ ﻫﺭ ﻗﺭﺒﺎﻨﻰ ﺁﻤﺎﺩﻩ ﺍﻴﺩ‪ ،‬ﺒﺎ‬
‫ﺍﻋﺘﻤﺎﺩ ﻭ ﺘﻭﻜل ﺒﺭﺨﺩﺍ ﺒﻪ ﻤﻘﺎﺒﻠﻪ ﻫﺭ ﻨﻴﺭﻭﻯ ﻤﺠﻬﺯ ﻭ ﻨﻴﺭﻭﻤﻨﺩﻯ ﻤىﺭﻭﻴﺩ‪ ،‬ﺨﺩﺍ ﺭﺍ ﺒﺭﺍﻯ ﺨﻭﺩ ﻜﺎﻓﻰ ﻤىﺸﻤﺎﺭﻴﺩ‪،‬‬
‫ﺁﺨﺭﺕ ﺭﺍ ﺒﺭ ﺩﻨﻴﺎ ﺘﺭﺠﻴﺢ ﻤىﺩﻫﻴﺩ‪ ،‬ﺯﺨﻡ ﻫﺎ‪ ،‬ﺯﻨﺩﺍﻥ ﻫﺎ ﻭ ﺯﻭﻻﻨﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺨﺩﺍ ﺘﺤﻤل ﻤىﻜﻨﻴﺩ‪ ،‬ﺨﻭﺩ ﺭﺍ ﺩﺭ ﺭﺍﻩ‬
‫ﺨﺩﺍ ﻭﻗﻑ ﻜﺭﺩﻩ ﺍﻴﺩ‪ ...‬ﻫﻤﻪﺀ ﺍﻴﻨﻬﺎ ﺩﺭ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﻋﻨﺎﺼﺭ ﺒىﺎﻴﻤﺎﻥ‪ ،‬ﺍﺤﺴﺎﺴﺎﺕ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﻭ ﺴﻔﺎﻫﺕ ﻭ ﺩﻴﻭﺍﻨﮕﻰ‬
‫ﻤﺤﺴﻭﺏ ﻤىﺸﻭﺩ‪ ،‬ﻭ ﺍﻴﻤﺎﻥ ﺸﻤﺎ ﺁﻨﮕﺎﻩ ﺘﻜﻤﻴل ﻤىﺸﻭﺩ ﻜﻪ ﺩﺸﻤﻥ ﺒﺎ ﻤﺸﺎﻫﺩﻩ ﭽﻨﻴﻥ ﺨﺼﻠﺕ ﻫﺎﻴﻰ ﺩﺭ ﺸﻤﺎ ﺒﮕﻭﻴﺩ‪ :‬ﺍﻴﻨﻬﺎ‬
‫ﺩﻴﻭﺍﻨﻪ ﺍﻨﺩ‪.‬‬
‫‪ :2‬ﺩﺭ ﺁﻴﻪ ﺩﻭﻤﻰ ﺴﻭﺭﻩ ﻜﻪ ﺠﻭﺍﺏ ﺩﻭ ﻗﺴﻡ ﺁﻴﻪ ﺍﻭل ﺍﺴﺕ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﮔﻔﺘﻪ ﻤىﺸﻭﺩ‪ :‬ﺘﻭ ﺒﻪ ﻓﻀل ﻭ ﻋﻨﺎﻴﺕ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﺩﻴﻭﺍﻨﻪ ﻨﻴﺴﺘﻰ‪ .‬ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺍﻴﻥ ﻤﻁﻠﺏ ﺒﻪ ﺩﻭ ﭽﻴﺯ ﺴﻭﮔﻨﺩ ﻴﺎﺩﺸﺩﻩ‪ :‬ﺒﻪ ﻗﻠﻡ ﻭ ﺒﻪ ﺁﻨﭽﻪ ﻤىﻨﻭﻴﺴﻨﺩ‪ .‬ﺒﺎﻴﺩ‬
‫ﺒﻨﮕﺭﻴﻡ ﻜﻪ ﻤﻌﻨﻰ ﺍﻴﻥ ﺴﻭﮔﻨﺩﻫﺎ ﭽﻴﺴﺕ‪ ،‬ﺒﻪ ﻜﺩﺍﻡ ﻗﻠﻡ ﻭ ﻜﺩﺍﻡ ﻨﻭﺸﺘﻪ ﺍﻯ ﺴﻭﮔﻨﺩ ﻴﺎﺩ ﺸﺩﻩ ﻭ ﺍﺭﺘﺒﺎﻁ ﺁﻥ ﺒﺎ ﺠﻭﺍﺏ ﺴﻭﮔﻨﺩ‬
‫ﭽﮕﻭﻨﻪ ﺍﺴﺕ؟‬
‫ﺒﺭﺨﻰ ﻤﻌﺘﻘﺩ ﺍﻨﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ﻗﻠﻡ ﻗﻠﻤﻴﺴﺕ ﻜﻪ ﺒﺎ ﺁﻥ ﺒﺭ ﻝﻭﺡ ﻤﺤﻔﻭﻅ ﻨﻭﺸﺘﻪ ﺸﺩﻩ ﻭ ﻴﺎ ﻤﻼﺌﻙ ﺒﻜﺎﺭ ﺒﺭﺩﻩ ﻭ ﻭﺤﻰ‬
‫ﺍﻝﻬﻰ ﺭﺍ ﻨﻭﺸﺘﻪ ﺍﻨﺩ‪ .‬ﺒﺭﺨﻰ ﺩﻴﮕﺭ ﺁﻨﺭﺍ ﻋﺎﻡ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺒﺭ ﻫﺭ ﻗﻠﻤﻰ ﻜﻪ ﺍﻨﺴﺎﻥ ﻫﺎ ﺒﻜﺎﺭ ﻤىﺒﺭﻨﺩ ﻭ ﺒﺎ ﺁﻥ ﻤىﻨﻭﻴﺴﻨﺩ‬
‫ﺍﻁﻼﻕ ﻜﺭﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﻋﺩﻩ ﺍﻯ ﺍﺯ ﻤﻔﺴﺭﻴﻥ‪" ،‬ﻤﺎ" ﺩﺭ ﻤﺎ ﻴﺴﻁﺭﻭﻥ ﺭﺍ "ﻤﺎﻯ ﻤﺼﺩﺭﻯ" ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﻋﺩﻩ ﺍﻯ "ﻤﺎﻯ ﻤﻭﺼﻭﻝﻪ" ﻭ ﺒﺭﺨﻰ‬
‫"ﺒﻪ ﻤﻌﻨﻰ ﺠﻤﻊ ﺫﻭﻱ ﺍﻝﻌﻘﻭل"‪ ،‬ﻭ ﺘﺭﺠﻤﻪ ﺍﺵ ﺭﺍ ﺒﻪ ﺍﻴﻥ ﺼﻭﺭﺕ ﻫﺎ ﺩﺭﺁﻭﺭﺩﻩ ﺍﻨﺩ‪:‬‬
‫ﻗﺴﻡ ﺒﻪ ﻗﻠﻡ ﻭ ﺁﻥ ﮔﻭﻨﻪ ﻨﻭﺸﺘﻨﺵ‪.‬‬ ‫·‬
‫ﻗﺴﻡ ﺒﻪ ﻗﻠﻡ ﻭ ﺒﻪ ﺁﻨﭽﻪ ﻤىﻨﻭﻴﺴﻨﺩ‪.‬‬ ‫·‬
‫ﻗﺴﻡ ﺒﻪ ﻗﻠﻡ ﻭ ﺁﻨﺎﻨﻜﻪ ﻤىﻨﻭﻴﺴﻨﺩ‪.‬‬ ‫·‬
‫ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺍﺭﺘﺒﺎﻁ ﻤﻴﺎﻥ ﻗﺴﻡ ﻫﺎ ﻭ ﺠﻭﺍﺏ ﺁﻥ ﺨﻭﺍﻫﻴﺩ ﻴﺎﻓﺕ ﻜﻪ ﺘﻌﺒﻴﺭ ﺩﻭﻤﻰ ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪.‬‬

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‫ﺁﺨﺭﻴﻥ ﺁﻴﻪ ﺴﻭﺭﻩ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻜﺎﻓﺭﺍﻥ ﺒﺎ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﺩﻭ ﮔﻭﻨﻪ ﻋﻜﺱ ﺍﻝﻌﻤل ﺩﺍﺸﺘﻨﺩ‪:‬‬
‫ﺒﺎ ﺩﻴﺩﻩ ﻫﺎﻯ ﺨﺸﻤﮕﻴﻥ ﺒﺴﻭﻯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤىﻨﮕﺭﻴﺴﺘﻨﺩ‪.‬‬ ‫·‬
‫ﻤىﮕﻔﺘﻨﺩ‪ :‬ﺍﻭ ﺤﺘﻤﹰﺎ ﺩﻴﻭﺍﻨﻪ ﺸﺩﻩ‪.‬‬ ‫·‬
‫ﻗﺒل ﺍﺯ ﺒﻌﺜﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻫﻴﭻ ﻜﺴﻰ ﺩﺭ ﻗﺭﻴﺵ ﺒﺎ ﺍﻭ ﺩﺸﻤﻨﻰ ﻨﺩﺍﺸﺕ‪ ،‬ﻫﻴﭻ ﻜﺴﻰ ﻋﻠﻴﻪ ﺍﻭ ﺘﺒﻠﻴﻐﺎﺕ ﻨﻤىﻜﺭﺩ‪،‬‬
‫ﻫﻤﻪ ﺍﻭ ﺭﺍ ﺴﺘﺎﻴﺵ ﻤىﻜﺭﺩﻨﺩ‪ ،‬ﻓﺭﺯﺍﻨﻪ‪ ،‬ﺼﺎﺩﻕ ﻭ ﺍﻤﻴﻥ ﻤىﺨﻭﺍﻨﺩﻨﺩ‪ ،‬ﺘﻭﻗﻌﺎﺕ ﺯﻴﺎﺩﻯ ﺍﺯ ﺍﻭ ﺩﺍﺸﺘﻨﺩ ﻭ ﺒﻪ ﺸﺎﻴﺴﺘﮕﻰ‬
‫ﻫﺎ ﻭ ﺒﺭﺍﺯﻨﺩﮔﻰ ﻫﺎﻯ ﺸﺨﺼﻴﺕ ﺍﻭ ﺍﻋﺘﺭﺍﻑ ﻤىﻜﺭﺩﻨﺩ‪ ،‬ﻭﻝﻰ ﭙﺱ ﺍﺯ ﺒﻌﺜﺕ ﻭ ﺒﻌﺩ ﺍﺯ ﺁﻨﻜﻪ ﻤﻭﺭﺩ ﻓﻀل ﻭ ﻋﻨﺎﻴﺕ‬
‫ﺍﻝﻬﻰ ﻗﺭﺍﺭ ﮔﺭﻓﺕ ﻭ ﻗﺭﺁﻥ ﺒﺭ ﺍﻭ ﻨﺎﺯل ﺸﺩ ﻭ ﺍﻭ ﺍﻴﻥ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﻤﺭﺩﻡ ﻗﺭﺍﺭ ﺩﺍﺩ ﻭ ﺁﻨﺎﻨﺭﺍ ﺒﺴﻭﻴﺵ ﺩﻋﻭﺕ‬
‫ﻜﺭﺩ‪ ،‬ﺒﺎ ﻜﻴﻨﻪ ﺘﻭﺯﻯ ﻫﺎ ﻭ ﺘﺒﻠﻴﻐﺎﺕ ﺨﺼﻤﺎﻨﻪ ﻤﻭﺍﺠﻪ ﮔﺭﺩﻴﺩ‪ ،‬ﻨﺎﮔﻪ ﻤﺸﺎﻫﺩﻩ ﻜﺭﺩ‪ ،‬ﻜﺴﺎﻨﻴﻜﻪ ﺩﻴﺭﻭﺯ ﺍﻭ ﺭﺍ ﻓﺭﺯﺍﻨﻪ‬
‫ﺘﺭﻴﻥ ﻓﺭﺩ ﺠﺎﻤﻌﻪ ﺨﻭﺩ ﻤىﺨﻭﺍﻨﺩﻨﺩ‪ ،‬ﺍﻤﺭﻭﺯ ﺍﻭ ﺭﺍ ﻤﺠﻨﻭﻥ ﻭ ﺩﻴﻭﺍﻨﻪ ﻤىﺨﻭﺍﻨﻨﺩ‪ .‬ﻁﺒﻴﻌﻴﺴﺕ ﻜﻪ ﭽﻨﻴﻥ ﺤﺎﻝﺘﻰ ﺒﺭ‬
‫ﺩﻋﻭﺘﮕﺭ ﺤﺴﺎﺱ ﻭ ﺒﻴﺩﺍﺭﻀﻤﻴﺭﻯ ﭽﻭﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺤﺘﻤﹰﺎ ﺩﺸﻭﺍﺭ ﻤىﮕﺫﺭﺩ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﺯ ﻴﻙ ﺴﻭ ﺒﻪ ﺍﻭ‬
‫ﺍﻁﻤﻴﻨﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺘﻭ ﺒﺎ ﻨﺯﻭل ﺍﻴﻥ ﻗﺭﺁﻥ ﺒﺴﻭﻴﺕ ﻭ ﻤﺄﻤﻭﺭﻴﺘﻰ ﻜﻪ ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺒﺭ ﺩﻭﺵ ﺘﻭ ﮔﺫﺍﺸﺘﻪ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ‬
‫ﻤﻭﺭﺩ ﻓﻀل ﻭ ﻋﻨﺎﻴﺕ ﭙﺭﻭﺭﺩﮔﺎﺭﺕ ﻗﺭﺍﺭ ﮔﺭﻓﺘﻪ ﺍﻯ‪ ،‬ﺒﻪ ﺘﺒﻠﻴﻐﺎﺕ ﺩﺸﻤﻥ ﺍﻋﺘﻨﺎﻴﻰ ﻤﻜﻥ ﻭ ﺍﻨﺩﻴﺸﻪ ﺍﻯ ﺒﺨﻭﺩ ﺭﺍﻩ‬
‫ﻤﺩﻩ‪ ،‬ﻭ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﻭ ﺒﻁﻭﺭ ﻏﻴﺭﻤﺴﺘﻘﻴﻡ ﺒﻪ ﻗﺭﻴﺵ ﺘﻔﻬﻴﻡ ﻤىﻜﻨﺩ ﻜﻪ ﺩﻋﻭﺕ ﭙﻴﺎﻤﺒﺭ ﺒﺴﻭﻯ ﻗﺭﺁﻥ ﺭﺍ ﻭ‬
‫ﺒﺎﻭﺭﻫﺎﻴﻰ ﻜﻪ ﺍﻭ ﺩﺭ ﺒﺎﺭﻩ ﻭﻀﻌﻴﺕ ﺤﺎﻜﻡ ﺒﺭ ﺍﻴﻥ ﺠﺎﻤﻌﻪ ﻭ ﺁﻴﻨﺩﻩ ﺁﻥ ﻭ ﺍﻤﻴﺩﻫﺎﻴﻰ ﻜﻪ ﺍﻭ ﺍﺯ ﻤﺒﺎﺭﺯﻩ ﺨﻭﺩ ﺩﺭ ﺩﻓﺎﻉ‬
‫ﺍﺯ ﺤﻕ ﻭ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺒﺎﻁل ﺩﺍﺭﺩ‪ ،‬ﺍﺤﺴﺎﺴﺎﺕ ﻭ ﺘﻭﻗﻌﺎﺕ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﻤﺨﻭﺍﻨﻴﺩ‪ ،‬ﺁﻨﭽﻪ ﺸﻤﺎ ﺭﺍ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﻭ ﺩﺸﻤﻨﻰ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭﺍﺩﺍﺸﺘﻪ ﺩﺭ ﺍﺼل ﻨﻌﻤﺘﻰ ﺍﺴﺕ ﺍﺯ ﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺒﺭﺍﻯ ﺍﻭ ﻭ ﺒﺭﺍﻯ ﺸﻤﺎ‪ .‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﻗﺭﺁﻥ‪،‬‬
‫ﺍﻴﻥ ﻨﻌﻤﺕ ﺒﺯﺭﮒ ﺍﻝﻬﻰ‪ ،‬ﺒﺎﻋﺙ ﻤﺨﺎﻝﻔﺕ ﺸﻤﺎ ﺒﺎ ﭙﻴﺎﻤﺒﺭ ﺸﺩﻩ!! ﺒﺠﺎﻯ ﺁﻨﻜﻪ ﺘﻔﺎﻭﺕ ﻋﻤﻴﻕ ﻤﻴﺎﻥ ﻨﻭﺸﺘﺎﺭﻫﺎﻯ‬
‫ﺒﺯﺭﮔﺘﺭﻴﻥ ﻭ ﻤﻌﺭﻭﻓﺘﺭﻴﻥ ﻗﻠﻡ ﺒﺩﺴﺘﺎﻥ ﺸﻤﺎ ﻭ ﻗﺭﺁﻨﻰ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺴﻭﻴﺵ ﺩﻋﻭﺕ ﻤىﻜﻨﺩ ﻭ ﻋﻅﻤﺕ ﺍﻴﻥ ﻜﻼﻡ ﻭ‬
‫ﺠﻼل ﺍﻴﻥ ﻜﺘﺎﺏ ﺸﻤﺎ ﺭﺍ ﻤﺘﻘﺎﻋﺩ ﺴﺎﺯﺩ ﻜﻪ ﺍﻭ ﭙﻴﺎﻤﺒﺭ ﺨﺩﺍﺴﺕ ﺒﺭﻋﻜﺱ ﺸﻤﺎ ﺒﺨﺎﻁﺭ ﺍﺭﺍﺌﻪ ﻫﻤﻴﻥ ﻜﻼﻡ ﺒﺎ ﻋﻅﻤﺕ ﻭ‬
‫ﺒﻠﻨﺩ ﻤﺭﺘﺒﻪ ﺍﻭ ﺭﺍ ﻤﺠﻨﻭﻥ ﻤىﺨﻭﺍﻨﻴﺩ!!!‬
‫ﺍﮔﺭ ﻗﻠﻡ ﻤﻌﻴﺎﺭ ﻗﺭﺍﺭ ﮔﻴﺭﺩ ﻭ ﺸﻤﺎ ﻨﻭﺸﺘﺎﺭ ﻫﺎﻯ ﺘﺎﻨﺭﺍ ﺩﺭ ﻜﻨﺎﺭ ﻗﺭﺁﻥ ﺒﮕﺫﺍﺭﻴﺩ ﻭ ﺁﻨﺭﺍ ﺒﺎﻫﻡ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻴﺩ‪،‬‬
‫ﻤﮕﺭ ﺠﻔﺎ ﻭ ﺴﺘﻡ ﻨﺎﺒﺨﺸﻭﺩﻨﻰ ﻨﺨﻭﺍﻫﺩ ﺒﻭﺩ ﻜﻪ ﺸﻤﺎ ﺒﺎ ﻭﺠﻭﺩ ﻤﺸﺎﻫﺩﻩ ﺍﻴﻥ ﺘﻔﺎﻭﺕ ﻋﻤﻴﻕ ﻭ ﮊﺭﻑ ﺒﻪ ﺤﻘﺎﻨﻴﺕ ﺩﻋﻭﺕ‬
‫ﭙﻴﺎﻤﺒﺭ ﺍﻋﺘﺭﺍﻑ ﻨﻜﻨﻴﺩ ﻭ ﺍﺯ ﻤﺨﺎﻝﻔﺕ ﺘﺎﻥ ﺩﺴﺕ ﻨﻜﺸﻴﺩ‪.‬‬
‫ﻗﺴﻡ ﺒﻪ ﻗﻠﻡ ﻭ ﺒﻪ ﺁﻨﭽﻪ ﻤىﻨﻭﻴﺴﻨﺩ ﻜﻪ ﺘﻭ ﺒﻪ ﺴﺒﺏ ﺍﻴﻥ ﻨﻌﻤﺕ ﺍﻝﻬﻰ ﻤﺠﻨﻭﻥ ﻨﻴﺴﺘﻰ‪ ،‬ﺒﻠﻜﻪ ﻤﻭﺭﺩ ﺍﻨﻌﺎﻡ ﻭ‬
‫ﻋﻨﺎﻴﺕ ﺍﻝﻬﻰ ﻗﺭﺍﺭ ﮔﺭﻓﺘﻪ ﺍﻯ‪.‬‬
‫ﺘﻭﺠﻴﻬﺎﺕ ﻭ ﺘﻌﺒﻴﺭﺍﺕ ﺯﻴﺎﺩ ﺩﻴﮕﺭﻯ ﺭﺍ ﻨﻴﺯ ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﻗﺴﻡ ﺒﻪ ﻗﻠﻡ ﻭ ﻤﺎﻴﺴﻁﺭﻭﻥ ﻭ ﺠﻭﺍ ﺏ ﺁﻥ "ﻤﺎ ﺍﻨﺕ‬
‫ﺒﻨﻌﻤﺔ ﺭﺒﻙ ﺒﻤﺠﻨﻭﻥ" ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺒﻬﺘﺭﻴﻥ ﺁﻥ ﺍﻴﻥ ﺍﺴﺕ‪:‬‬
‫ﻗﺴﻡ ﺒﻪ ﻗﻠﻤﻰ ﻜﻪ ﻗﺭﺁﻥ ﺭﺍ ﺒﺎ ﺁﻥ ﻤىﻨﻭﻴﺴﻨﺩ‪ ،‬ﺍﻴﻥ ﻗﺭﺁﻥ ﺸﺎﻫﺩ ﺍﺴﺕ ﻜﻪ ﺘﻭ ﻤﺠﻨﻭﻥ ﻨﻴﺴﺘﻰ‪.‬‬

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‫ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﺸﺒﻴﻪ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﺴﻭﺭﻩ ﻴﺱ ﺁﻤﺩﻩ‪:‬‬
‫ﻴﺱ‪3-2 :‬‬ ‫ﻥ ﺍﻝﻤ‪‬ﺭﺴ‪‬ﻠﻴﻥ *‬

‫ﻙ ﹶﻝ ٍﻤ ‪‬‬
‫ﻥ ﺍﻝﺤ‪‬ﻜﻴﻡ * ِﺍ ﱠﻨ ‪‬‬
‫‪‬ﻭ ﺍﻝﻘﹸﺭﺁ ٍِ‬
‫ﻗﺴﻡ ﺒﻪ ﻗﺭﺁﻥ ﺤﻜﻴﻡ ﻜﻪ ﻴﻘﻴﻨﹰﺎ ﺘﻭ ﺍﺯ ﺯﻤﺭﻩ ﭙﻴﺎﻤﺒﺭﺍﻨﻰ‪.‬‬
‫ﻴﻌﻨﻰ ﻗﺭﺁﻥ ﺤﻜﻴﻡ ﺸﻬﺎﺩﺕ ﻤىﺩﻫﺩ ﻜﻪ ﺘﻭ ﭙﻴﺎﻤﺒﺭﻯ‪ ،‬ﻜﺴﻰ ﺠﺯ ﭙﻴﺎﻤﺒﺭ ﺨﺩﺍ ﻨﻤىﺘﻭﺍﻨﺩ ﻜﺘﺎﺏ ﺤﻜﻴﻡ ﻭ ﭙﺭ ﺍﺯ‬
‫ﺤﻜﻤﺘﻰ ﭽﻭﻥ ﻗﺭﺁﻥ ﺒﻴﺎﻭﺭﺩ‪.‬‬
‫ﻭﻝﻰ ﭽﻨﺩ ﺍﺸﻜﺎل ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪:‬‬
‫ﻗﻠﻡ ﺭﺍ ﺨﺎﺹ ﺴﺎﺨﺘﻪ ﺍﻨﺩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺩﺭ ﻤﺘﻥ ﺁﻴﻪ ﻋﺎﻡ ﺁﻤﺩﻩ ‪.‬‬ ‫·‬
‫"ﻤﺎﻴﺴﻁﺭﻭﻥ" ﺭﺍ ﺨﺎﺹ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻨﺸﺎﻨﻪ ﻫﺎﻴﻰ ﺒﺭ ﺨﺎﺹ ﺒﻭﺩﻥ ﺁﻥ ﻨﺩﺍﺭﻴﻡ‪.‬‬ ‫·‬
‫ﺍﺯ ﻓﺤﻭﺍﻯ ﻜﻼﻡ ﻤﻌﻠﻭﻡ ﻤىﺸﻭﺩ ﻜﻪ ﻓﺎﻋل ﺩﺭ"ﻤﺎﻴﺴﻁﺭﻭﻥ" ﻨﻭﻴﺴﻨﺩﮔﺎﻥ ﻁﺭﻑ ﻤﻘﺎﺒل ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﻨﺩ‪،‬‬ ‫·‬
‫ﻨﻪ ﻜﺴﺎﻨﻴﻜﻪ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻗﺭﺁﻥ ﺭﺍ ﻤىﻨﻭﻴﺴﻨﺩ‪.‬‬
‫‪3‬ـ ﺍﺯ ﺁﻴﻪ ﺴﻭﻡ ﺒﻪ ﻭﻀﺎﺤﺕ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺩﺸﻤﻥ‪ ،‬ﻜﺎﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺒىﺤﺎﺼل ﺨﻭﺍﻨﺩﻩ ﻭ ﺘﺒﻠﻴﻐﺎﺘﺵ ﺒﺭ ﺍﻴﻥ‬
‫ﻨﻜﺘﻪ ﻤﺘﻤﺭﻜﺯ ﺒﻭﺩﻩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻨﻤىﺘﻭﺍﻨﺩ ﺍﺯ ﻤﺒﺎﺭﺯﻩ ﺍﺵ ﺒﻪ ﻨﺘﻴﺠﻪ ﺨﺎﺼﻰ ﻨﺎﻴل ﺸﻭﺩ‪ ،‬ﻤﻤﻜﻥ ﻨﻴﺴﺕ ﻜﺎﺭ ﺍﻭ ﺭﻭﻨﻕ‬
‫ﺒﮕﻴﺭﺩ‪ ،‬ﺘﻌﺩﺍﺩ ﺯﻴﺎﺩﻯ ﺒﻪ ﺍﻭ ﺒﮕﺭﻭﻨﺩ ﻭ ﺘﻐﻴﻴﺭﻯ ﺩﺭ ﺠﺎﻤﻌﻪ ﺍﻴﺠﺎﺩ ﻜﻨﺩ‪ ،‬ﺒﻪ ﻜﺎﺭ ﺠﻨﻭﻥ ﺁﻤﻴﺯﻯ ﺩﺴﺕ ﻴﺎﺯﻴﺩﻩ ﻜﻪ ﻫﺭﮔﺯ‬
‫ﺤﺎﺼﻠﻰ ﻨﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ‪ ،‬ﻗﺭﺁﻥ ﺩﺭ ﺠﻭﺍﺏ ﺍﻴﻥ ﺘﺒﻠﻴﻐﺎﺕ ﻭ ﺘﺭﺩﻴﺩ ﺍﻴﻥ ﺫﻫﻨﻴﺕ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﻤﻁﻤﺌﻥ ﺒﺎﺵ ﻜﻪ ﺘﻭ ﭙﺎﺩﺍﺵ‬
‫ﻤﺴﺘﻤﺭ ﻭ ﻗﻁﻊ ﻨﺸﺩﻨﻰ ﻤﺴﺎﻋﻰ ﻭ ﺘﻼﺵ ﻫﺎﻴﺕ ﺭﺍ ﺒﺩﺴﺕ ﻤىﺂﻭﺭﻯ‪ ،‬ﻫﻴﭻ ﭽﻴﺯﻯ ﻨﻤىﺘﻭﺍﻨﺩ ﺍﺯ ﺘﺤﻘﻕ ﻨﺘﺎﺌﺞ ﻤﺤﺘﻭﻡ ﻭ‬
‫ﻗﻁﻌﻰ ﺘﻼﺵ ﻫﺎﻴﺕ ﻤﺎﻨﻊ ﺸﻭﺩ‪" ،‬ﺍﺠﺭ ﻏﻴﺭ ﻤﻤﻨﻭﻥ" ﺸﺎﻤل ﭙﺎﺩﺍﺵ ﺩﻨﻴﻭﻯ ﻭ ﺍﺨﺭﻭﻯ ﺍﻋﻤﺎل ﺍﺴﺕ‪.‬‬
‫‪4‬ـ ﺘﻭ ﺍﺨﻼﻕ ﺒﻠﻨﺩﻯ ﺩﺍﺭﻯ‪ ،‬ﺒﺭﺍﺯﻨﺩﮔﻰ ﻫﺎﻯ ﺍﺨﻼﻗﻰ ﺘﻭ ﺤﻘﺎﻨﻴﺕ ﺘﻭ ﻭ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﺘﺭﺍ ﺜﺎﺒﺕ ﻤىﻜﻨﺩ‪،‬‬
‫ﺒﻴﺎﻴﻨﺩ ﺍﺨﻼﻕ ﺘﺭﺍ ﺒﺎ ﺍﺨﻼﻕ ﻤﺨﺎﻝﻔﻴﻥ ﻭ ﻤﻌﺎﺭﻀﻴﻥ ﺘﻭ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻨﺩ ﻭ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺁﻥ ﺩﺭ ﻤﻭﺭﺩ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﺘﻭ ﻭ‬
‫ﻤﺨﺎﻝﻔﻴﻨﺕ ﺒﻪ ﻗﻀﺎﻭﺕ ﺒﻨﺸﻴﻨﻨﺩ‪.‬‬
‫ﻤﺎﻫﻴﺕ ﻫﺭ ﺩﻋﻭﺕ ﻓﻜﺭﻯ ﺭﺍ ﻨﻪ ﺘﻨﻬﺎ ﺍﺯ ﻁﺭﻴﻕ ﻤﻘﺎﻴﺴﻪ ﻴﻜﻰ ﺒﺎ ﺩﻴﮕﺭﻯ ﻤىﺘﻭﺍﻥ ﺩﺭﻙ ﻜﺭﺩ‪ ،‬ﺒﻠﻜﻪ ﺍﺯ ﻭﻀﻊ‬
‫ﻋﻤﻠﻰ ﻭ ﺍﺨﻼﻗﻰ ﻋﻠﻤﺒﺭﺩﺍﺭﺍﻥ ﺁﻥ ﺒﺨﻭﺒﻰ ﻤىﺘﻭﺍﻥ ﺘﺸﺨﻴﺹ ﺩﺍﺩ‪.‬‬
‫ﺩﺭ ﺁﻴﻪ ﻤﺫﻜﻭﺭ ﺍﺸﺎﺭﻩ ﻅﺭﻴﻔﻰ ﺒﻪ ﺍﻴﻥ ﻨﻜﺘﻪ ﺭﺍ ﻨﻴﺯ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺍﺨﻼﻕ ﺒﻠﻨﺩ ﺘﻭ ﺒﺎﻋﺙ ﺸﺩﻩ ﻜﻪ ﻋﻨﺎﺼﺭ ﭙﺴﺕ‬
‫ﻭ ﺫﻝﻴل‪ ،‬ﻤﻔﺴﺩ‪ ،‬ﺒﺩﻜﺎﺭ‪ ،‬ﺩﺭﻭﻏﮕﻭ‪ ،‬ﻤﺎﺠﺭﺍﺠﻭ‪ ،‬ﻓﺘﻨﻪ ﺍﻨﮕﻴﺯ‪ ،‬ﻤﺎﻨﻊ ﺨﻴﺭ‪ ،‬ﺘﺠﺎﻭﺯﻜﺎﺭ‪ ،‬ﮔﻨﻬﮕﺎﺭ‪ ،‬ﺯﺸﺕ ﺨﻭ ﻭ ﻝﺌﻴﻡ ﺒﺎ ﺘﻭ‬
‫ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﺒﭙﺭﺩﺍﺯﻨﺩ‪ ،‬ﺍﻴﻨﻬﺎ ﻨﻤىﺘﻭﺍﻨﻨﺩ ﺸﺨﺼﻴﺕ ﺼﺎﻝﺢ ﻭ ﺒﺯﺭﮔﻰ ﭽﻭﻥ ﺘﺭﺍ ﺩﺭ ﻜﻨﺎﺭ ﺨﻭﺩ ﺘﺤﻤل ﻜﻨﻨﺩ‪.‬‬
‫‪5‬ـ‪ :6‬ﺍﺯ ﺍﻴﻥ ﺁﻴﻪ ﺒﺨﻭﺒﻰ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺩﺸﻤﻥ ﺍﺘﻬﺎﻡ ﺠﻨﻭﻥ ﺭﺍ ﺒﻪ ﭽﻪ ﻤﻔﻬﻭﻡ ﻭ ﻤﻌﻨﺎﻴﻰ ﺒﻜﺎﺭ ﺒﺭﺩﻩ؟‬
‫ﺍﻴﻨﻜﻪ ﮔﻔﺘﻪ ﺸﺩﻩ ﻜﻪ ﺘﻭ ﻨﻴﺯ ﺒﺯﻭﺩﻯ ﺨﻭﺍﻫﻰ ﺩﻴﺩ ﻭ ﺁﻨﺎﻥ ﻨﻴﺯ ﺨﻭﺍﻫﻨﺩ ﺩﻴﺩ ﻜﻪ ﻤﺒﺘﻼﻯ ﺒﻪ ﺠﻨﻭﻥ ﺩﺭ ﻜﺩﺍﻡ ﻴﻜﻰ ﺍﺯ ﺍﻴﻥ‬

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‫ﺩﻭ ﮔﺭﻭﻩ ﺍﺴﺕ‪ ،‬ﭽﻪ ﻜﺴﻰ ﺩﺍﺭﺍﻯ ﺍﻓﻜﺎﺭ ﻭﻨﻅﺭﺍﺕ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﺍﺴﺕ؟ ﺒﻪ ﻭﻀﻭﺡ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻝﻔﻅ ﻤﺠﻨﻭﻥ ﻭ‬
‫ﻤﻔﺘﻭﻥ ﺒﻪ ﻤﻔﻬﻭﻤﻰ ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﻜﻪ ﺤﻘﻴﻘﺕ ﺁﻥ ﺩﺭ ﺁﻴﻨﺩﻩ ﻨﺯﺩﻴﻙ ﺭﻭﺸﻥ ﺨﻭﺍﻫﺩ ﺸﺩ‪ .‬ﺩﺸﻤﻥ ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ‬
‫ﺒﻪ ﺠﻨﻭﻥ ﻤﺘﻬﻡ ﻤىﻜﺭﺩ ﻜﻪ ﺍﻭ ﺍﺯ ﻗﺭﻴﺵ ﺍﻨﺘﻅﺎﺭ ﺩﺍﺸﺕ ﺩﻴﻥ ﺁﺒﺎﺌﻰ ﺸﺎﻨﺭﺍ ﺘﺭﻙ ﺒﮕﻭﻴﻨﺩ‪ ،‬ﺩﻴﻥ ﺠﺩﻴﺩ ﺭﺍ ﺒﭙﺫﻴﺭﻨﺩ‪،‬‬
‫ﺒﺠﺎﻯ ﺍﺼﻨﺎﻡ‪ ،‬ﺨﺩﺍﻯ ﻭﺍﺤﺩ ﺭﺍ ﺒﭙﺭﺴﺘﻨﺩ‪ ،‬ﻭﻀﻊ ﺴﻴﺎﺴﻰ‪ ،‬ﺍﺠﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺠﺎﻤﻌﻪ ﺭﺍ ﺘﻐﻴﻴﺭ ﺩﻫﻨﺩ‪ ،‬ﺴﻨﻥ ﻭ‬
‫ﻋﻨﻌﻨﺎﺕ ﺸﺎﻨﺭﺍ ﺘﺭﻙ ﻜﻨﻨﺩ‪ ،‬ﺁﺩﺍﺏ ﻭ ﺍﺨﻼﻕ ﻓﺭﺩﻯ ﻭ ﺍﺠﺘﻤﺎﻋﻰ ﺸﺎﻨﺭﺍ ﻋﻭﺽ ﻨﻤﺎﻴﻨﺩ ﻭ ﺍﺨﻼﻕ ﻭ ﺁﺩﺍﺒﻰ ﺭﺍ ﻜﻪ ﺍﻭ‬
‫ﭙﻴﺸﻨﻬﺎﺩ ﻤىﻜﻨﺩ ﻭ ﺩﻴﻥ ﺘﺎﺯﻩ ﺨﻭﺍﺴﺘﺎﺭ ﺁﻥ ﺍﺴﺕ‪ ،‬ﺍﺨﺘﻴﺎﺭ ﻜﻨﻨﺩ؟ ﺍﮔﺭ ﺍﺯ ﻤﺨﺎﻝﻔﺕ ﺩﺴﺕ ﻨﻜﺸﻨﺩ ﺒﺎ ﻋﺎﻗﺒﺕ ﺸﻭﻤﻰ‬
‫ﻤﻭﺍﺠﻪ ﺨﻭﺍﻫﻨﺩ ﺸﺩ ﻭ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺒﻪ ﺴﺭﺍﻍ ﺸﺎﻥ ﺨﻭﺍﻫﺩ ﺁﻤﺩ‪ ،‬ﺍﻭ ﻭ ﭙﻴﺭﻭﺍﻨﺵ ﺒﺎ ﻭﺠﻭﺩ ﻀﻌﻑ ﻭ ﻨﺎﺘﻭﺍﻨﻰ ﭙﻴﺭﻭﺯ‬
‫ﺨﻭﺍﻫﻨﺩ ﺸﺩ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﻀﻌﻔﺎﻯ ﺠﺎﻤﻌﻪ ﺒﻪ ﺍﻭ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﻨﻪ ﻭﺴﺎﺌﻠﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﻫﻭﺍﺩﺍﺭﺍﻥ ﻭ‬
‫ﺴﭙﺎﻫﻴﺎﻨﻰ‪ ،‬ﻫﻤﻪﺀ ﺩﺸﻤﻨﺎﻥ ﻨﻴﺭﻭﻤﻨﺩ‪ ،‬ﻤﺴﻠﻁ ﺒﺭﺠﺎﻤﻌﻪ‪ ،‬ﺩﺍﺭﺍﻯ ﻨﻔﻭﺫ ﻭ ﻗﺩﺭﺕ‪ ،‬ﻤﺠﻬﺯ ﺒﻪ ﻭﺴﺎﺌل ﻭ ﺍﻤﻜﺎﻨﺎﺕ ﺩﺭ‬
‫ﺒﺭﺍﺒﺭ ﺍﻭ ﺸﻜﺴﺕ ﺨﻭﺍﻫﻨﺩ ﺨﻭﺭﺩ‪ ،‬ﺍﻴﻥ ﺭﺍ ﻨﻅﺭﺍﺕ ﻭ ﺘﻤﻨﻴﺎﺕ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﻤىﺨﻭﺍﻨﺩﻨﺩ‪ ،‬ﻗﺭﺁﻥ ﻁﻰ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﻪ ﺁﻨﺎﻥ‬
‫ﻤىﮕﻭﻴﺩ‪ :‬ﻜﻤﻰ ﺍﻨﺘﻅﺎﺭ ﺒﻜﺸﻴﺩ‪ ،‬ﺩﺭ ﻗﻀﺎﻭﺕ ﺘﺎﻥ ﻋﺠﻠﻪ ﻨﻜﻨﻴﺩ‪ ،‬ﺒﺯﻭﺩﻯ ﻭ ﺩﺭ ﺁﻴﻨﺩﻩ ﺨﻴﻠﻰ ﻗﺭﻴﺏ ﺩﺭﻙ ﺨﻭﺍﻫﻴﺩ ﻜﺭﺩ‬
‫ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺩﺍﺭﺍﻯ ﺍﻓﻜﺎﺭ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﺒﻭﺩ؟ ﺸﻤﺎ ﻜﻪ ﺍﻴﻥ ﻨﻅﺎﻡ ﺭﺍ ﺍﺒﺩﻯ ﻭﺠﺎﻭﺩﺍﻨﻪ ﻤىﭙﻨﺩﺍﺸﺘﻴﺩ ﻭ ﺒﺎﻭﺭﻯ ﺒﻪ ﺍﻴﻥ‬
‫ﻨﺩﺍﺸﺘﻴﺩ ﻜﻪ ﺴﺭﻨﮕﻭﻥ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﻴﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﻴﺎﺭﺍﻨﺵ ﻜﻪ ﺒﻪ ﭙﻴﺭﻭﺯﻯ ﺤﻕ ﺒﺭ ﺒﺎﻁل ﺒﺎﻭﺭ ﺨﻠل ﻨﺎﭙﺫﻴﺭ‬
‫ﺩﺍﺸﺘﻨﺩ‪ ،‬ﻤﺼﻤﻡ ﺒﻭﺩﻨﺩ ﻜﻪ ﺍﻴﻥ ﻭﻀﻊ ﺭﺍ ﺘﻐﻴﻴﺭ ﺩﻫﻨﺩ ﻭ ﻤﻁﻤﺌﻥ ﺒﻭﺩﻨﺩ ﻜﻪ ﺤﺘﻤﹰﺎ ﭙﻴﺭﻭﺯ ﻤىﺸﻭﻨﺩ؟! ﺩﺭ ﺁﻴﻨﺩﻩ ﻗﺭﻴﺏ‬
‫ﺜﺎﺒﺕ ﺨﻭﺍﻫﺩ ﺸﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺩﺭ ﺸﻨﺎﺨﺕ ﺨﻭﺩ ﻭ ﺤﺭﻴﻑ ﺨﻭﺩ ﻤﺭﺘﻜﺏ ﺍﺸﺘﺒﺎﻩ ﺸﺩﻩ ﺒﻭﺩ ﻭ ﺍﻓﻜﺎﺭ ﻭ ﻨﻅﺭﺍﺕ ﻭ‬
‫ﺩﺍﻭﺭﻯ ﻫﺎ ﻭ ﺒﺎﻭﺭﻫﺎﻴﺵ ﺠﻨﻭﻥ ﺁﻤﻴﺯ ﺒﻭﺩ؟!‬
‫ﭽﻭﻥ ﺩﺭ ﺁﻴﻪ ﻝﻔﻅ "ﺩﻴﺩﻥ" ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﺍﺴﻠﻭﺏ ﺒﻴﺎﻥ ﺩﺭ ﺁﻥ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﺤﻘﻴﻘﺕ ﺩﻴﻭﺍﻨﮕﻰ‬
‫ﻼ ﻤﺸﺎﻫﺩﻩ ﺨﻭﺍﻫﻴﺩ ﻜﺭﺩ ﻜﻪ ﻤﻔﺘﻭﻥ ﻭ ﻤﺠﻨﻭﻥ ﺩﺭ ﻜﺩﺍﻡ ﻴﻜﻰ ﺍﺯ ﺩﻭ‬
‫ﺩﺭﺁﻴﻨﺩﻩ ﻨﺯﺩﻴﻙ ﻫﻭﻴﺩﺍ ﺨﻭﺍﻫﺩ ﺸﺩ ﻭ ﺸﻤﺎ ﻋﻤ ﹰ‬
‫ﮔﺭﻭﻩ ﻤﺘﺨﺎﺼﻡ ﺒﻭﺩﻩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺒﺎ ﻗﺎﻁﻌﻴﺕ ﻤىﺘﻭﺍﻥ ﮔﻔﺕ ﻜﻪ ﺍﺘﻬﺎﻡ ﺠﻨﻭﻥ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﻫﻤﻴﻥ ﻤﻔﻬﻭﻡ ﺒﻭﺩﻩ‬
‫ﻨﻪ ﺒﻪ ﻤﻔﻬﻭﻡ ﺩﻴﮕﺭﻯ‪.‬‬
‫ﭽﻨﺩ ﺘﺭﺠﻤﻪ ﺁﻴﻪ ‪ 6‬ﺭﺍ ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻋﺩﻩ ﺍﻯ "ﺒﺎﺀ" ﺩﺭ ﺁﻴﻪ "ﺒﺎﻴﻜﻡ ﺍﻝﻤﻔﺘﻭﻥ" ﺭﺍ ﺯﺍﻴﺩ ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ ﻭ ﺍﻴﻥ ﮔﻭﻨﻪ ﺘﺭﺠﻤﻪ ﻜﺭﺩﻩ ﺍﻨﺩ‪ :‬ﻜﺩﺍﻡ ﺘﺎﻥ‬
‫ﻤﺒﺘﻼﻯ )ﺒﻪ ﺩﻴﻭﺍﻨﮕﻰ( ﺸﺩﻩ ﺍﻴﺩ‪.‬‬
‫ﺏ‪ :‬ﻋﺩﻩ ﺍﻯ "ﻤﻔﺘﻭﻥ" ﺭﺍ ﺍﺴﻡ ﻤﺼﺩﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺘﺭﺠﻤﻪ ﺸﺎﻥ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﺒﻪ ﻜﺩﺍﻡ ﺘﺎﻥ ﺩﻴﻭﺍﻨﮕﻰ ﺭﺴﻴﺩﻩ‬
‫ﺍﺴﺕ‪.‬‬
‫ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﻡ ﻜﻪ ﺩﺭ ﺩﻭ ﺘﻌﺒﻴﺭ ﻤﺫﻜﻭﺭ ﺘﻜﻠﻑ ﺒﺨﺭﺝ ﺭﻓﺘﻪ ﻭ ﺍﻝﻔﺎﻅ ﺭﺍ ﻴﺎ ﺤﺫﻑ ﻜﺭﺩﻩ ﺍﻨﺩ ﻴﺎ ﺒﻪ ﻤﻌﻨﺎﻯ‬
‫ﺍﺼﻠﻰ ﺍﺵ ﻨﮕﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺘﺭﺠﻤﻪ ﺒﺩﻭﻥ ﺘﻜﻠﻑ ﻭ ﺩﻗﻴﻕ ﺁﻴﻪ ﭽﻨﻴﻥ ﺍﺴﺕ‪:‬‬
‫ﺩﺭ ﻜﺩﺍﻡ ﻴﻜﻰ ﺍﺯ )ﺩﻭﮔﺭﻭﻩ( ﺸﻤﺎ ﻤﺒﺘﻼﻯ ﺒﻪ ﺠﻨﻭﻥ ﺍﺴﺕ‪ .‬ﻴﻌﻨﻰ ﺒﺯﻭﺩﻯ ﻤﻌﻠﻭﻡ ﺨﻭﺍﻫﺩ ﺸﺩ ﻜﻪ ﺍﻴﻥ ﻤﺠﻨﻭﻥ ﻭ‬
‫ﻤﺒﺘﻼﻯ ﺒﻪ ﺩﻴﻭﺍﻨﮕﻰ ﺩﺭ ﻜﺩﺍﻡ ﻴﻜﻰ ﺍﺯ ﺍﻴﻥ ﺩﻭ ﺼﻑ ﻤﺘﺨﺎﺼﻡ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﻜﺠﺎﺴﺕ ﻭ ﺸﺎﻤل ﻜﺩﺍﻡ ﺼﻑ ﺍﺴﺕ؟‬

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‫ﺩﻴﻭﺍﻨﻪ ﻫﺎ ﺩﺭ ﻜﻨﺎﺭ ﺸﻤﺎ ﺍﻨﺩ ﻴﺎ ﺩﺭ ﺼﻑ ﻤﺴﻠﻤﺎﻨﺎﻥ؟!‬

‫ﺩﺭ ﺍﻴﻥ ﺘﻌﺒﻴﺭ "ﺒﺎﺀ" ﺒﻪ ﻤﻌﻨﺎﻯ "ﻓﻰ" ﮔﺭﻓﺘﻪ ﺸﺩﻩ ﻜﻪ ﻤﻭﺭﺩ ﺍﺴﺘﻌﻤﺎل ﺁﻥ ﺩﺭ ﻋﺭﺒﻰ ﺯﻴﺎﺩ ﺍﺴﺕ‪.‬‬
‫‪7‬ـ ﺍﻋﺘﻨﺎ ﻭ ﺍﻝﺘﻔﺎﺘﻰ ﺒﻪ ﺍﻴﻥ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺵ ﻜﻪ ﺩﺸﻤﻥ ﭽﻪ ﻜﺴﻰ ﺭﺍ ﮔﻤﺭﺍﻩ ﻤىﺨﻭﺍﻨﺩ ﻭ ﭽﻪ ﻜﺴﻰ ﺭﺍ ﺭﻫﻴﺎﺏ‪،‬‬
‫ﮔﻤﺭﺍﻩ ﻫﻤﺎﻨﺴﺕ ﻜﻪ ﺨﺩﺍﻯ ﺍﻋﻠﻡ ﺍﻭ ﺭﺍ ﮔﻤﺭﺍﻩ ﺨﻭﺍﻨﺩﻩ ﻭ ﺭﻫﻴﺎﺏ ﻫﻤﺎﻨﻬﺎﻴﻰ ﺍﻨﺩ ﻜﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺍﻋﻠﻤﺕ ﺁﻨﺎﻨﺭﺍ ﺭﻫﻴﺎﺏ‬
‫ﺸﻤﺭﺩﻩ‪.‬‬
‫‪8‬ـ ﻭ ﻓﺮﻣﺎﻥ ﻣﱪ ﺍﺯ ﺍﻳﻦ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ‪.‬‬ ‫*‬ ‫‪ mِ ِKُ 4‬اُْ'َ ‪َ ِJG‬‬

‫&َ َ‬
‫‪9‬ـ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ ﺗﺎ ﻣﺪﺍﻫﻨﺖ ﻛﲎ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ‬ ‫ن‬
‫ &َُ)ْهِ‪َ ُE‬‬
‫َود‪L‬واْ َْ ُ)ْهِ ُ‬
‫ﻣﺪﺍﻫﻨﺖ ﻛﻨﻨﺪ ﺁﻧﺎﻥ‪.‬‬ ‫*‬
‫‪10‬ـ ﻭ ﻓﺮﻣﺎﻥ ﻣﱪ ﺍﺯ ﻫﺮﻗﺴﻢ ﺧﻮﺭ ﭘﺴﺖ ﺣﻘﲑ‪.‬‬
‫‬
‫ف ‪ٍ ِ<.8‬‬ ‫‪ٍ 4‬‬ ‫َو َ‪ ْmِKُ 3‬آُ ‪. َ 6.‬‬
‫‪11‬ـ ﳕﺎﻣﺖ ﮔﺮ ﻋﻴﺐ ﮔﲑ‪.‬‬ ‫*‬
‫‪12‬ـ ﺑﺎﺯﺩﺍﺭﻧﺪﻩ ﺧﲑ‪ ،‬ﲡﺎﻭﺯﮔﺮ ﺍﺛﻴﻢ‪.‬‬ ‫هَ‪ٍ .‬ز ‪ِ -.:.8‬ء ِ‪* ٍ َِE‬‬
‫‪13‬ـ ﺑﺪﺧﻮﻯ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﳘﻪﺀ ﺍﻳﻨﻬﺎ ﺑﺪﻧﺎﻡ‪.‬‬ ‫ﺨ ‪‬ﻴ ِﺮ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ٍﺪ ﹶﺃﺛِﻴ ٍﻢ *‬
‫ﻉ ﻟﱢ ﹾﻠ ‪‬‬
‫ﻣ‪‬ﻨ‪‬ﺎ ٍ‬
‫‪14‬ـ ﺑﻨﺎﺑﺮ ﺁﻧﻜﻪ ﺻﺎﺣﺐ ﻣﺎﻝ ﺍﺳﺖ ﻭ ﭘﺴﺮﺍﻥ‪.‬‬ ‫‪َ W‬زِ ٍ *‬ ‫‪َ )َ ْ1َ 6 ُ*ُ+‬ذِ َ‬
‫‪15‬ـ ﭼﻮﻥ ﺁﻳﺎﰎ ﺑﺮ ﺍﻭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﮔﻮﻳﺪ‪ :‬ﺍﻓﺴﺎﻧﻪ‬ ‫*‬ ‫ن ذَا ‪ٍ َ8‬ل َوَ‪َ ِE‬‬ ‫أَن آَ َ‬
‫هى ‪E:‬ن ‪.‬‬ ‫ِإذَا ُ*َْ‪َ َ َEَُ$ Hِ ََْ+ N‬ل‬
‫‪16‬ـ ﺑﺰﻭﺩﻯ ﺩﺍﻏﺶ ‪‬ﻴﻢ ﺑﺮ ﭘﻮﺯ‪.‬‬ ‫*‬ ‫َأَ‪ ُ ِh‬ا َ; ‪.‬وِ َ‬
‫َ‪ Nََ+ Hُ َُِE‬اْ‪ِ ُhُْI‬م *‬
‫‪8‬ـ‪ :9‬ﭽﻨﺩ ﻤﻁﻠﺏ ﻤﻬﻡ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻤﻰ ﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺩﺸﻤﻥ ﭙﻴﺸﻨﻬﺎﺩ ﻤﺼﺎﻝﺤﻪ ﻭ ﻤﺩﺍﻫﻨﺕ ﺩﺍﺭﺩ‪ ،‬ﺘﺭﺍ ﺒﻪ ﺴﺎﺯﺵ ﻭ ﺍﻨﻌﻁﺎﻑ ﺩﻋﻭﺕ ﻤىﻜﻨﺩ‪ ،‬ﻓﺸﺎﺭ ﻭﺍﺭﺩ ﻤىﻜﻨﺩ‬
‫ﺘﺎ ﺭﺍﻩ ﻭ ﺭﻭﺸﺕ ﺭﺍ ﺘﻐﻴﻴﺭ ﺩﻫﻰ‪ ،‬ﺍﺯ ﻗﺎﻁﻌﻴﺕ ﺩﺴﺕ ﺒﺭﺩﺍﺭﻯ ﻭ ﺒﻪ ﺴﺎﺯﺵ ﺭﻀﺎﻴﺕ ﺩﻫﻰ‪ .‬ﺒﻪ ﻓﺸﺎﺭﻫﺎ ﺘﺴﻠﻴﻡ ﻤﺸﻭ‪،‬‬
‫ﺤﺭﻑ ﻫﺎﻴﺵ ﺭﺍ ﻤﺸﻨﻭ ﻭ ﺍﺯ ﻤﻭﻀﻊ ﺨﻭﺩ ﭙﺎﺌﻴﻥ ﻤﻴﺎ‪.‬‬
‫ﺏ‪ :‬ﺁﻨﻬﺎ ﺩﺭﻭﻏﮕﻭ ﺍﻨﺩ‪ ،‬ﺩﺭﻭﻏﮕﻭﻴﻰ ﻴﻜﻰ ﺍﺯ ﺨﺼﻭﺼﻴﺎﺕ ﺒﺎﺭﺯ ﺍﻴﻥ ﮔﺭﻭﻩ ﺍﺴﺕ‪ ،‬ﺩﺭ ﭙﻴﺸﻨﻬﺎﺩ ﺨﻭﺩ ﻨﻴﺯ ﺼﺎﺩﻕ‬
‫ﻨﻴﺴﺘﻨﺩ‪ ،‬ﻗﺼﺩ ﺸﺎﻥ ﺍﺯ ﭙﻴﺸﻨﻬﺎﺩ ﻤﺼﺎﻝﺤﻪ‪ ،‬ﺤل ﻭ ﻓﺼل ﻨﺯﺍﻉ ﻭ ﺘﺨﻔﻴﻑ ﺨﺸﻭﻨﺕ ﻫﺎ ﻨﻴﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﻓﺭﺼﺕ ﻁﻠﺒﻰ‬
‫ﻤىﻜﻨﻨﺩ‪ ،‬ﻤىﺨﻭﺍﻫﻨﺩ ﻋﺯﻡ ﺘﺭﺍ ﺴﺴﺕ ﻜﻨﻨﺩ‪ ،‬ﺍﺨﺘﻼﻓﻰ ﺩﺭ ﺼﻔﻭﻑ ﭙﻴﺭﻭﺍﻥ ﺘﻭ ﺍﻴﺠﺎﺩ ﻨﻤﺎﻴﻨﺩ‪ ،‬ﺸﻤﺎ ﺭﺍ ﺒﻪ ﺩﻭ ﮔﺭﻭﻩ‬
‫ﺴﺎﺯﺵ ﭙﺫﻴﺭ ﻭ ﺴﺎﺯﺵ ﻨﺎﭙﺫﻴﺭ ﺘﻘﺴﻴﻡ ﻜﻨﻨﺩ‪.‬‬
‫ﺝ‪ :‬ﺍﮔﺭ ﻓﺸﺎﺭ ﻭﺍﺭﺩ ﻤىﻜﻨﻨﺩ‪ ،‬ﺍﮔﺭ ﺘﺒﻠﻴﻐﺎﺕ ﺸﺎﻨﺭﺍ ﻋﻠﻴﻪ ﺘﻭ ﺘﺸﺩﻴﺩ ﻤىﻨﻤﺎﻴﻨﺩ‪ ،‬ﺩﻝﻴﻠﺵ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺘﻭ ﺩﺭ ﺭﺍﻩ ﺤﻕ‬

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‫ﺜﺎﺒﺕ ﻗﺩﻤﻰ‪ ،‬ﺍﺴﺘﻭﺍﺭﺍﻨﻪ ﻭ ﺒﺩﻭﻥ ﺍﻨﻌﻁﺎﻑ ﻭ ﺴﺎﺯﺵ‪ ،‬ﺍﺯ ﺤﻕ ﺩﻓﺎﻉ ﻤىﻜﻨﻰ‪ ،‬ﺒﺎ ﻓﺴﺎﺩ‪ ،‬ﻅﻠﻡ ﻭ ﺁﻝﻭﺩﮔىﻬﺎﻯ ﻓﻜﺭﻯ ﻭ‬
‫ﺍﺨﻼﻗﻰ ﺁﻨﺎﻥ ﻨﻤىﺴﺎﺯﻯ‪ ،‬ﺒﺎ ﺤﻕ ﺘﻠﻔىﻬﺎ ﻭ ﺒىﻌﺩﺍﻝﺘﻰ ﻫﺎ ﻜﻨﺎﺭ ﻨﻤىﺂﻴﻰ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﺴﺘﻡ ﻭ ﺘﺠﺎﻭﺯ ﺍﺭﺒﺎﺏ ﺯﺭ ﻭ ﺯﻭﺭ‬
‫ﻋﻠﻴﻪ ﻤﺴﺘﻀﻌﻔﺎﻥ ﺠﺎﻤﻌﻪ ﺴﻜﻭﺕ ﻨﻤىﻜﻨﻰ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺒﺭﺘﻭ ﺴﺨﺕ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﺠﺒﻬﻪ ﺠﻨﮓ ﺘﺒﻠﻴﻐﺎﺘﻰ ﻋﻠﻴﻪ ﺘﻭ ﮔﺸﻭﺩﻩ‬
‫ﺍﻨﺩ‪ ،‬ﻭﺭﻨﻪ ﻋﻼﻗﻤﻨﺩ ﺍﻨﺩ ﻜﻪ ﺘﻭ ﻗﺎﻁﻌﻴﺕ ﻭ ﺼﺭﺍﺤﺘﺕ ﺭﺍ ﻜﻨﺎﺭ ﺒﮕﺫﺍﺭﻯ ﺘﺎ ﺁﻨﺎﻥ ﻨﻴﺯ ﺠﻨﮓ ﺘﺒﻠﻴﻐﺎﺘﻰ ﺸﺎﻨﺭﺍ ﻤﺘﻭﻗﻑ‬
‫ﺴﺎﺯﻨﺩ‪.‬‬
‫‪10‬ـ‪ :13‬ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﻪ ﺍﺨﻼﻕ ﻤﺨﺎﻝﻔﺎﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺒﻪ ﻨﻤﺎﻴﺵ ﻤىﮕﺫﺍﺭﻨﺩ ﭽﻨﺩ ﻨﻜﺘﻪ ﺩﺭ ﺨﻭﺭ ﺘﻭﺠﻪ‬
‫ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻝﻔﻅ "ﻜل" ﺩﺭ ﺁﻴﻪ ‪ 10‬ﻭ "ﺒﻠﻭﻨﻬﻡ" ﺩﺭ ﺁﻴﻪ ‪ 17‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﺸﺨﺹ ﻤﻌﻴﻨﻰ ﻤﻁﻤﺢ ﻨﻅﺭ‬
‫ﻨﻴﺴﺕ ﺒﻠﻜﻪ ﻤﺠﻤﻭﻋﻪ ﺍﺯ ﺍﻓﺭﺍﺩﻯ ﺩﺍﺭﺍﻯ ﺍﻴﻥ ﺼﻔﺎﺕ ﺯﺸﺕ ﺩﺭ ﻨﻅﺭ ﺍﻨﺩ‪ .‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺒﺭﺨﻰ ﺍﺯ ﻤﻔﺴﺭﺍﻥ ﺒﻪ ﺍﻴﻥ‬
‫ﻨﻜﺎﺕ ﺘﻭﺠﻪ ﻨﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﺒﺭﺍﻯ ﺘﻁﺒﻴﻕ ﺍﻴﻥ ﺁﻴﺎﺕ ﺒﺭ ﻓﺭﺩ ﺨﺎﺼﻰ ﺍﺯ ﭽﻨﺩ ﺘﻥ ﻤﺨﺎﻝﻔﺎﻥ ﺴﺭﺴﺨﺕ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻨﺎﻡ ﺒﺭﺩﻩ‬
‫ﺍﻨﺩ!‬
‫ﺏ‪ :‬ﺁﻨﺎﻨﻜﻪ ﺠﺒﻬﻪ ﻤﺨﺎﻝﻔﺕ ﺭﺍ ﻋﻠﻴﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺎﺯ ﻜﺭﺩﻩ ﺍﻨﺩ ﻭ ﺩﺭ ﺘﺒﻠﻴﻐﺎﺕ ﺸﺎﻥ ﺘﺎ ﺁﻨﺠﺎ ﭙﻴﺵ ﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺩﺭﻜﻨﺎﺭ‬
‫ﺍﻴﻨﻜﻪ ﺩﺭﻭﻏﮕﻭ ﺍﻨﺩ‪ ،‬ﺍﺨﻼﻕ ﺸﻨﻴﻌﻪ ﺩﻴﮕﺭﻯ ﻨﻴﺯ ﺩﺍﺭﻨﺩ ﻜﻪ ﻓﺴﺎﺩ ﻭ ﺒﺩﺍﺨﻼﻗﻰ ﺁﻨﺎﻨﺭﺍ ﻤﻀﺎﻋﻑ ﻤىﺴﺎﺯﺩ‪ :‬ﺭﺴﻭﺍ ﻭ ﺤﻘﻴﺭ‬
‫ﺍﻨﺩ‪ ،‬ﺯﻴﺎﺩ ﻗﺴﻡ ﻤىﺨﻭﺭﻨﺩ‪ ،‬ﻗﺴﻡ ﺒﻪ ﺩﺭﻭﻍ ﻭ ﺒﺭﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺩﺭﻭﻍ‪ ،‬ﻴﺎ ﺒﻪ ﺍﻴﻥ ﻤﻨﻅﻭﺭ ﺒﻪ ﺴﻭﮔﻨﺩ ﻫﺎﻯ ﺩﺭﻭﻏﻴﻥ ﭙﻨﺎﻩ‬
‫ﻤىﺒﺭﻨﺩ ﻜﻪ ﺩﺭ ﺩﺭﻭﻏﮕﻭﻴﻰ ﭽﻨﺎﻥ ﺸﻬﺭﺕ ﻴﺎﻓﺘﻪ ﺍﻨﺩ ﻜﻪ ﮔﻤﺎﻥ ﻤىﻜﻨﻨﺩ ﺒﺩﻭﻥ ﺴﻭﮔﻨﺩ‪ ،‬ﺍﺤﺩﻯ ﺤﺭﻑ ﺸﺎﻨﺭﺍ ﺒﺎﻭﺭ ﻨﻤىﻜﻨﺩ‬
‫ﻭ ﻴﺎ ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﻤﻬﻴﻥ ﻭ ﺤﻘﻴﺭ ﺍﻨﺩ‪ ،‬ﺍﺯ ﺁﺒﺭﻭ ﻭ ﺍﻋﺘﺒﺎﺭﻯ ﺩﺭ ﺠﺎﻤﻌﻪ ﺒﺭﺨﻭﺭﺩﺍﺭ ﻨﻴﺴﺘﻨﺩ ﺘﺎ ﻤﺭﺩﻡ ﺒﻪ ﺤﺭﻑ ﻫﺎﻯ ﺸﺎﻥ‬
‫ﺒﺩﻭﻥ ﺴﻭﮔﻨﺩ ﻨﻴﺯ ﺒﺎﻭﺭ ﻜﻨﻨﺩ‪ ،‬ﻋﻴﺒﺠﻭ ﺍﻨﺩ‪ ،‬ﻫﺭﻜﺴﻰ ﺭﺍ ﻤﺫﻤﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﺒﺎ ﺍﺸﺎﺭﻩ ﺩﺴﺕ ﻭ ﭽﺸﻡ ﻭ ﻝﺏ ﻭ ﺍﺒﺭﻭ‪ ،‬ﺩﻴﮕﺭﺍﻥ‬
‫ﺭﺍ ﺒﻪ ﺍﺴﺘﻬﺯﺍﺀ ﻤىﮕﻴﺭﻨﺩ‪ ،‬ﺍﺤﺴﺎﺱ ﻜﻤﺒﻭﺩ ﺸﺨﺼﻴﺕ ﺁﻨﺎﻨﺭﺍ ﻭﺍﺩﺍﺸﺘﻪ ﺘﺎ ﺒﻪ ﻤﺫﻤﺕ ﺩﻴﮕﺭﺍﻥ ﺒﭙﺭﺩﺍﺯﻨﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﻁﺭﻴﻕ‬
‫ﺠﺎﻴﮕﺎﻩ ﻭ ﺁﺒﺭﻭﻴﻰ ﺒﺭﺍﻯ ﺨﻭﺩ ﺩﺭﺴﺕ ﻜﻨﻨﺩ‪ ،‬ﺍﻓﺭﺍﺩ ﺤﻘﻴﺭ ﻭ ﻤﻬﻴﻥ ﻫﻤﻭﺍﺭﻩ ﻋﺯﺕ ﺸﺎﻨﺭﺍ ﺩﺭ ﻫﺘﻙ ﺤﺭﻤﺕ ﺩﻴﮕﺭﺍﻥ‬
‫ﺠﺴﺘﺠﻭ ﻤىﻜﻨﻨﺩ‪ ،‬ﻫﻡ ﻭ ﻏﻡ ﺸﺎﻥ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﻜﻴﻨﻪ ﻭ ﻨﻔﺭﺕ ﺍﻴﺠﺎﺩ ﻜﻨﻨﺩ‪ ،‬ﻴﻜﻰ ﺭﺍ ﻋﻠﻴﻪ ﺩﻴﮕﺭﻯ ﺘﺤﺭﻴﻙ‬
‫ﻨﻤﺎﻴﻨﺩ‪ ،‬ﻨﻤﺎﻤﺕ ﻤىﻜﻨﻨﺩ‪ ،‬ﺤﺭﻑ ﻫﺎﻯ ﻴﻜﻰ ﺭﺍ ﺒﻪ ﺩﻴﮕﺭﻯ ﺍﻨﺘﻘﺎل ﻤىﺩﻫﻨﺩ‪ ،‬ﻤﺎﺠﺭﺍﺠﻭ ﻭ ﻓﺘﻨﻪ ﺍﻨﮕﻴﺯ ﺍﻨﺩ‪ ،‬ﻤﺼﺎﻝﺢ ﺨﻭﺩ ﺭﺍ‬
‫ﺩﺭ ﺍﻴﺠﺎﺩ ﺍﺨﺘﻼﻑ ﻭ ﺘﻔﺭﻗﻪ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﺠﺴﺘﺠﻭ ﻤىﻜﻨﻨﺩ‪ ،‬ﺩﺭ ﺒﺭﺍﺒﺭ ﻫﺭﻜﺎﺭ ﺨﻴﺭﻯ ﻤﺎﻨﻊ ﻤىﺸﻭﻨﺩ‪ ،‬ﺨﻭﺩ ﺍﺯ ﻫﺭﻜﺎﺭ‬

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‫ﺨﻴﺭﻯ ﺍﻤﺘﻨﺎﻉ ﻤىﻭﺭﺯﻨﺩ ﻭ ﺠﻠﻭ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﺴﺩ ﻤىﻜﻨﻨﺩ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﻤﺎﻨﻊ ﺨﻴﺭ ﺍﻨﺩ‪ ،‬ﻭ ﺨﻴﺭﺸﺎﻥ ﺒﻪ ﺍﺤﺩﻯ ﻨﻤىﺭﺴﺩ‪ ،‬ﺒﻠﻜﻪ‬
‫ﺒﻪ ﺤﻘﻭﻕ ﺩﻴﮕﺭﺍﻥ ﺘﺠﺎﻭﺯ ﻤىﻜﻨﻨﺩ‪ ،‬ﺩﺭ ﻤﺭﺩﺍﺏ ﻜـﻴﻨﻪ ﻏﺭﻕ ﺍﻨﺩ‪ ،‬ﺯﺸﺕ ﺨﻭ ﻭ ﺒﺩﺍﺨﻼﻕ ﺍﻨﺩ‪ ،‬ﻋﻼﻭﻩ ﺒﺭ ﻫﻤﻪ ﺍﻴﻨﻬﺎ ﺩﺭ‬
‫ﺭﺫﺍﻝﺕ ﻫﺎﻯ ﺨﻭﺩ ﺒﺩﻨﺎﻡ ﺯﻤﺎﻨﻪ ﺍﻨﺩ‪.‬‬
‫ﻁﺒﻴﻌﻴﺴﺕ ﻜﻪ ﻋﻨﺎﺼﺭ ﺒﺩﻜﺎﺭ ﻭ ﺒﺩ ﺍﺨﻼﻗﻰ ﺒﺎ ﺍﻴﻥ ﺨﺼﻭﺼﻴﺎﺕ ﺸﻨﻴﻊ ﻭ ﻗﺒﻴﺢ‪ ،‬ﻨﻤىﺘﻭﺍﻨﻨﺩ ﺸﺨﺼﻴﺕ ﺒﺯﺭﮔﻭﺍﺭ ﻭ‬
‫ﺒﺎ ﻋﻅﻤﺘﻰ ﭽﻭﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺒﺎ ﺁﻥ ﺍﺨﻼﻕ ﺭﻓﻴﻊ ﻭ ﺒﻠﻨﺩ ﺘﺤﻤل ﻜﻨﻨﺩ‪ .‬ﻁﺒﻴﻌﻴﺴﺕ ﻜﻪ ﭽﻨﻴﻥ ﻤﺭﺩﻡ ﭙﺴﺕ ﻭ ﻓﺭﻭﻤﺎﻴﻪ‬
‫ﺤﺘﻤﹰﺎ ﺒﺎ ﺩﻴﻨﻰ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﻤىﭙﺭﺩﺍﺯﻨﺩ ﻜﻪ ﺩﺭﻭﻍ ﺭﺍ ﺘﺤﺭﻴﻡ ﻤىﻜﻨﺩ‪ ،‬ﺴﻭﮔﻨﺩﻫﺎﻯ ﻜﺎﺫﺒﺎﻨﻪ ﺭﺍ ﻨﺸﺎﻨﻪ ﺒىﺎﻴﻤﺎﻨﻰ ﻭ ﻨﻔﺎﻕ‬
‫ﻤىﺨﻭﺍﻨﺩ‪ ،‬ﻤﺭﺩﻡ ﺭﺍ ﺩﻋﻭﺕ ﻤىﻜﻨﺩ ﺘﺎ ﻋﺯﺕ ﺍﻝﻨﻔﺱ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ ﻭ ﺒﻪ ﭙﺴﺘﻰ ﻭ ﺫﻝﺕ ﺘﺴﻠﻴﻡ ﻨﺸﻭﻨﺩ‪ ،‬ﺨﻭﺩ ﺒﻪ ﺤﻘﺎﺭﺕ ﺘﻥ‬
‫ﻨﺩﻫﻨﺩ ﻭ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﺤﻘﻴﺭ ﻨﺸﻤﺎﺭﻨﺩ‪ ،‬ﻨﻤﺎﻤﺕ ﻭ ﺍﻴﺠﺎﺩ ﻓﺘﻨﻪ ﻭ ﺘﻔﺭﻗﻪ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﺭﺍ ﮔﻨﺎﻩ ﻜﺒﻴﺭﻩ ﻤىﺨﻭﺍﻨﺩ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ‬
‫ﺘﺠﺎﻭﺯ ﺒﺭ ﺤﻘﻭﻕ ﺩﻴﮕﺭﺍﻥ ﺭﺍ ﺤﺭﺍﻡ ﻤىﺸﻤﺎﺭﺩ ﺒﻠﻜﻪ ﺘﻭﺼﻴﻪ ﻤىﻜﻨﺩ ﺘﺎ ﺩﺭ ﺭﺍﻩ ﺩﺴﺘﮕﻴﺭﻯ ﺍﺯ ﺍﻓﺭﺍﺩ ﻤﺴﺘﻤﻨﺩ ﻭ ﻨﻴﺎﺯﻤﻨﺩ‬
‫ﺍﺯ ﺍﻤﺘﻴﺎﺯﺍﺕ ﻭ ﺤﻘﻭﻕ ﺫﺍﺘﻰ ﺨﻭﺩ ﻤﺎﻴﻪ ﺒﮕﺫﺍﺭﻨﺩ ﻭ ﻤﺎل ﻭ ﻭﻗﺕ ﺨﻭﺩ ﺭﺍ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺁﻨﺎﻥ ﻭﻗﻑ ﻜﻨﻨﺩ‪ ،‬ﻤىﮕﻭﻴﺩ‪ :‬ﻫﺭﻜﻰ‬
‫ﺴﻴﺭ ﺨﻭﺍﺒﻴﺩ ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻫﻤﺴﺎﻴﻪ ﺍﺵ ﮔﺭﺴﻨﻪ ﺍﺴﺕ ﺍﺯ ﻤﺎ ﻨﻴﺴﺕ‪ ،‬ﻫﺩﺍﻴﺕ ﻤىﺩﻫﺩ ﻜﻪ ﭙﻴﺭﻭﺍﻨﺵ ﺍﻴﺜﺎﺭ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ ﻭ ﺩﺭ‬
‫ﺭﺍﻩ ﺩﻓﺎﻉ ﺍﺯ ﺁﺭﻤﺎﻥ ﻫﺎﻯ ﺒﺯﺭﮒ ﻭ ﻤﻘﺩﺱ ﺒﻪ ﻗﺭﺒﺎﻨﻰ ﻤﺎل ﻭ ﺠﺎﻥ ﺨﻭﺩ ﺁﻤﺎﺩﻩ ﺒﺎﺸﻨﺩ‪ ،‬ﺍﺨﻼﻕ ﺯﺸﺕ ﻭ ﻗﺒﻴﺢ ﺭﺍ ﻤﻨﺎﻓﻰ‬
‫ﺍﻴﻤﺎﻥ ﻤىﺨﻭﺍﻨﺩ ﻭﻜﺴﻰ ﺭﺍ ﺒﻬﺘﺭﻴﻥ ﻓﺭﺩ ﻤىﺨﻭﺍﻨﺩ ﻜﻪ ﺍﺯ ﻝﺤﺎﻅ ﺍﺨﻼﻗﻰ ﻭ ﺩﺭ ﻤﻘﺎﺒﻠﻪ ﺒﺎ ﺩﻴﮕﺭﺍﻥ ﻭ ﺒﺭﺨﻭﺭﺩ ﺒﺎ ﺁﻨﺎﻥ‬
‫ﺒﻬﺘﺭ ﺍﺴﺕ ﻭ ﻤىﮕﻭﻴﺩ‪ :‬ﺒﺩ ﺘﺭﻴﻥ ﺍﻨﺴﺎﻥ ﻜﺴﻴﺴﺕ ﻜﻪ ﺩﺭ ﺒﺩ ﺍﺨﻼﻗﻰ ﺸﻬﺭﺕ ﻴﺎﻓﺕ‪.‬‬
‫ﻤﺨﺎﻝﻔﺕ ﺴﺭﺩﺍﺭﺍﻥ ﻗﺭﻴﺵ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﺩﻴﻨﻰ ﻜﻪ ﺒﺴﻭﻴﺵ ﻓﺭﺍ ﻤىﺨﻭﺍﻨﺩ ﺍﺯ ﭙﺴﺘﻰ ﻫﺎﻯ ﺍﺨﻼﻗﻰ ﺁﻨﺎﻥ ﻤﺎﻴﻪ‬
‫ﻤىﮕﻴﺭﺩ‪.‬‬
‫ﺸﻤﺎ ﺍﺨﻼﻕ ﺒﻠﻨﺩ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺒﺎ ﺍﺨﻼﻕ ﺁﻨﺎﻥ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻴﺩ‪ ،‬ﺸﻤﺎ ﻗﺭﺁﻨﻰ ﺭﺍ ﻜﻪ ﺒﺭ ﭙﻴﺎﻤﺒﺭﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﻨﺎﺯل ﺸﺩﻩ ﺒﺎ ﻨﻭﺸﺘﻪ ﻫﺎﻯ ﺍﺩﺒﺎ ﻭ ﺸﻌﺭﺍﻯ ﺁﻨﺎﻥ ﻤﻘﺎﻴﺴﻪ ﻜﻨﻴﺩ‪ ،‬ﺒﻌﺩ ﺒﻪ ﻗﻀﺎﻭﺕ ﺒﻨﺸﻴﻨﻴﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺒﻪ ﺩﻴﻭﺍﻨﮕﻰ‬
‫ﻤﺒﺘﻼﺴﺕ‪.‬‬
‫‪ :14‬ﺩﺭ ﺒﺎﺭﻩ ﺁﻴﻪ ‪ 14‬ﺩﻭ ﺘﻭﺠﻴﻪ ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪.‬‬
‫ﻴﻜﻰ ﺍﻴﻨﻜﻪ‪ :‬ﻤﺒﺎﺩﺍ ﻜﺜﺭﺕ ﻤﺎل ﻭ ﻫﻭﺍﺩﺍﺭﺍﻥ ﺍﻴﻥ ﻋﻨﺎﺼﺭ ﺒﺩ ﺍﺨﻼﻕ ﺒﺎﻋﺙ ﺸﻭﺩ ﻜﻪ ﺒﺎ ﺁﻨﺎﻥ ﻜﻨﺎﺭ ﺒﻴﺎﻴﻰ ﻭ ﺒﻪ‬
‫ﻓﺸﺎﺭﻫﺎﻯ ﺸﺎﻥ ﺘﺴﻠﻴﻡ ﺸﻭﻯ‪.‬‬

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‫ﺩﻭﻡ ﺍﻴﻨﻜﻪ‪ :‬ﺍﻴﻥ ﺭﺫﺍﻴل ﺍﺨﻼﻗﻰ ﺭﺍ ﻤﺎل ﻭ ﺠﺎﻩ ﺩﺭ ﺁﻨﺎﻥ ﺒﺎﻋﺙ ﺸﺩﻩ‪.‬‬
‫ﻫﺭﺩﻭ ﺘﻭﺠﻴﻪ ﻤﺫﻜﻭﺭ ﺩﺭﺴﺕ ﺍﺴﺕ‪ ،‬ﻭﻝﻰ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﭽﻨﺩ ﻨﻜﺘﻪ ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺩﻗﻴﻘﺘﺭ ﻭ ﺴﺎﺯﮔﺎﺭ ﺘﺭ ﺒﺎ ﺁﻴﺎﺕ ﻗﺒل‬
‫ﻭ ﺒﻌﺩ ﺨﻭﺩ ﺍﺴﺕ‪:‬‬
‫ﻴﻙ‪ :‬ﺩﺭ ﺘﻭﺠﻴﻪ ﺍﻭل‪ ،‬ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﺁﻴﻪ ‪ 8‬ﺍﺭﺘﺒﺎﻁ ﻤىﮕﻴﺭﺩ‪ ،‬ﻭﻝﻰ ﻓﺎﺼﻠﻪ ﻤﻴﺎﻥ ﺁﻴﻪ ‪ 8‬ﻭ ‪ 14‬ﭽﻨﺎﻥ ﺯﻴﺎﺩ ﺍﺴﺕ ﻜﻪ‬
‫ﺍﺭﺘﺒﺎﻁ ﺩﺍﺩﻥ ﻤﻴﺎﻥ ﺸﺎﻥ ﺨﺎﻝﻰ ﺍﺯ ﺍﺸﻜﺎل ﻨﻴﺴﺕ‪.‬‬
‫ﺩﻭ ‪ :‬ﺍﺯ ﻓﺤﻭﺍﻯ ﻜﻼﻡ ﻤﻌﻠﻭﻡ ﻤىﺸﻭﺩ ﻜﻪ ﻤﻨﺸﺄ ﺍﺨﻼﻕ ﺯﺸﺕ ﺁﻨﺎﻥ ﻭ ﺍﻨﮕﻴﺯﻩ ﻤﺨﺎﻝﻔﺕ ﺸﺎﻥ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤﺎل ﻭ‬
‫ﭙﺴﺭﺍﻥ ﻭ ﺜﺭﻭﺕ ﻭ ﻭﺠﺎﻫﺕ ﺁﻨﺎﻥ ﺍﺴﺕ‪.‬‬
‫ﺴﻪ‪ :‬ﺍﮔﺭ ﺍﻴﻥ ﺁﻴﻪ ﻤﺘﺼل ﺁﻴﻪ ‪ 8‬ﻤىﺂﻤﺩ ﻭ ﺩﺭ ﻭﺴﻁ ﻭ ﺒﻌﺩ ﺍﺯ ﭽﻨﺩ ﺼﻔﺘﻰ ﻨﻤىﺂﻤﺩ‪ ،‬ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺘﻭﺠﻴﻪ ﺍﻭﻝﻰ‬
‫ﻗﺎﺒل ﻗﺒﻭل ﺒﻭﺩ‪.‬‬
‫ﭽﻬﺎﺭ‪ :‬ﺩﺍﺴﺘﺎﻨﻰ ﻜﻪ ﺩﺭ ﭙﺎﻴﺎﻥ ﺼﻔﺎﺕ ﺍﻴﻥ ﮔﺭﻭﻩ ﻭ ﺒﺭﺍﻯ ﺸﻨﺎﺴﺎﻨﺩﻥ ﺒﻴﺸﺘﺭ ﻭ ﺒﻬﺘﺭ ﺁﻨﺎﻥ ﺫﻜﺭ ﺸﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﺒﺨل‬
‫ﺼﺎﺤﺒﺎﻥ ﺒﺎﻍ ﻭ ﻨﺎﺒﻭﺩﻯ ﺍﻴﻥ ﺒﺎﻍ ﺩﺭ ﻨﺘﻴﺠﻪ ﺍﺨﻼﻕ ﭙﺴﺕ ﺁﻨﺎﻥ ﺒﻪ ﻨﻤﺎﻴﺵ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻋﻴﺏ ﺍﺼﻠﻰ‬
‫ﻤﺨﺎﻝﻔﺎﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺯﺭﺍﻨﺩﻭﺯﻯ ﻫﺎﻯ ﺤﺭﻴﺼﺎﻨﻪ ﻭ ﻏﺭﻭﺭ ﻤﻨﺒﻌﺙ ﺍﺯ ﺠﺎﻩ ﻭ ﺠﻼل ﻜﺎﺫﺏ ﺸﺎﻥ ﺒﻭﺩﻩ‪ ،‬ﺁﻨﺎﻥ ﺩﻋﻭﺕ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﺘﻬﺩﻴﺩﻯ ﺒﺭﺍﻯ ﺠﺎﻩ ﻭ ﺠﻼل ﺨﻭﺩ ﻤىﺨﻭﺍﻨﺩﻨﺩ ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺁﻥ ﻤىﺎﻴﺴﺘﺎﺩﻨﺩ‪ .‬ﻗﺭﺁﻥ ﺒﺭ ﺍﻴﻥ ﺘﺄﻜﻴﺩ ﺩﺍﺭﺩ ﻜﻪ‬
‫ﻫﻤﻭﺍﺭﻩ ﻭ ﺩﺭ ﻫﺭ ﻤﻘﻁﻊ ﺯﻤﺎﻥ‪ ،‬ﻤﺘﺭﻓﻴﻥ ﻭ ﻤﺴﺘﻜﺒﺭﻴﻥ ﺒﺎ ﭙﻴﺎﻤﺒﺭﺍﻥ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﭙﺭﺩﺍﺨﺘﻪ ﺍﻨﺩ‪ ،‬ﻗﺭﺁﻥ "ﻫﻤﺯ" ﻭ "ﻝﻤﺯ" ﻭ‬
‫ﺍﺴﺘﻬﺯﺍﺀ ﺒﺭ ﺩﻴﮕﺭﺍﻥ ﻭ ﺘﺤﻘﻴﺭ ﺁﻨﺎﻥ ﺭﺍ ﻨﻴﺯ ﺍﺯ ﺨﺼﻭﺼﻴﺎﺕ ﺯﺭﺍﻨﺩﻭﺯﺍﻥ ﻭ ﻤﺴﺘﻜﺒﺭﻴﻥ ﻤىﺨﻭﺍﻨﺩ‪.‬‬
‫‪15‬ـ ﺍﻴﻥ ﮔﺭﻭﻩ ﻨﻪ ﺘﻨﻬﺎ ﺍﺯ ﺸﺎﻴﺴﺘﮕىﻬﺎ ﻭ ﺒﺭﺍﺯﻨﺩﮔىﻬﺎﻯ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺍﻨﻜﺎﺭ ﻤىﻜﻨﻨﺩ ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﺨﻼﻕ ﻋﻅﻴﻡ‬
‫ﻭ ﺒﻠﻨﺩ ﻤﺭﺘﺒﻪ ﻭﻯ ﻋﻜﺱ ﺍﻝﻌﻤل ﺸﺎﻥ ﭽﻨﺎﻥ ﺍﺴﺕ ﻜﻪ ﺍﻭ ﺭﺍ ﻤﺠﻨﻭﻥ ﻤىﺨﻭﺍﻨﻨﺩ‪ ،‬ﺒﻠﻜﻪ ﺁﻴﺎﺕ ﺍﻝﻬﻰ ﺭﺍ ﻨﻴﺯ ﺍﺴﺎﻁﻴﺭﺍﻻﻭﻝﻴﻥ‬
‫ﻤىﺨﻭﺍﻨﻨﺩ‪ .‬ﺨﻠﻕ ﻋﻅﻴﻡ ﺩﺭ ﻤﻌﻴﺎﺭ ﻫﺎﻯ ﺁﻨﺎﻥ ﺠﻨﻭﻥ ﺍﺴﺕ ﻭ ﺁﻴﺎﺕ ﺭﻭﺸﻥ ﻭ ﻤﺒﻴﻥ ﺍﻝﻬﻰ ﺩﺭ ﻨﻅﺭ ﺁﻨﺎﻥ ﺍﻓﺴﺎﻨﻪ ﻫﺎﻯ‬
‫ﭙﻴﺸﻴﻨﻴﺎﻥ‪.‬‬
‫‪16‬ـ ﺍﻴﻥ ﮔﺭﻭﻩ ﻤﻐﺭﻭﺭ ﻭ ﮔﺭﺩﻥ ﻜﻠﻔﺕ ﻜﻪ ﻜﺜﺭﺕ ﻤﺎل ﻭ ﻭﻓﺭﺕ ﻫﻭﺍﺩﺍﺭﺍﻥ ﺒﺎﻋﺙ ﻏﺭﻭﺭ ﺸﺎﻥ ﺸﺩﻩ ﻭ ﺍﻴﻥ‬
‫ﺍﺨﻼﻕ ﺯﺸﺕ ﺭﺍ ﺩﺭ ﺁﻨﺎﻥ ﻤﻭﺠﺏ ﺸﺩﻩ‪ ،‬ﭙﻭﺯﺸﺎﻥ ﺭﺍ ﺒﻠﻨﺩ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﺎ ﺩﻴﮕﺭﺍﻥ ﺒﺭﺨﻭﺭﺩ ﻏﺭﻭﺭ ﺁﻤﻴﺯ ﺩﺍﺭﻨﺩ‪ ،‬ﺁﻨﺎﻨﺭﺍ ﺒﻪ‬
‫ﺍﺴﺘﻬﺯﺍﺀ ﻤىﮕﻴﺭﻨﺩ‪ ،‬ﺒﺭ ﺤﻘﻭﻕ ﺸﺎﻥ ﻤىﺘﺎﺯﻨﺩ‪ ،‬ﺍﺯ ﻤﺎل ﻭ ﻗﺩﺭﺕ ﺸﺎﻥ ﺩﺭ ﺭﺍﻩ ﺍﻴﺠﺎﺩ ﺘﻔﺭﻗﻪ ﻤﻴﺎﻥ ﻤﺭﺩﻡ ﺍﺴﺘﻔﺎﺩﻩ‬

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‫ﻤىﻜﻨﻨﺩ‪ ،‬ﻤﺎﻨﻊ ﺨﻴﺭ ﻭ ﺨﻭﺒﻰ ﻤىﺸﻭﻨﺩ‪ ،‬ﻤﺎل ﻭ ﻗﺩﺭﺕ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﮔﻨﺎﻩ ﻭ ﻋﺼﻴﺎﻥ ﻜﺸﺎﻨﺩﻩ ﻭ ﺯﺸﺕ ﺨﻭ ﺒﺎﺭ ﺁﻭﺭﺩﻩ ﻭ ﺩﺭ‬
‫ﺒﺩﺍﺨﻼﻗﻰ ﻭ ﻓﺴﺎﺩ ﺯﺒﺎﻥ ﺯﺩ ﻋﺎﻡ ﻭ ﺨﺎﺹ ﺴﺎﺨﺘﻪ‪ ،‬ﺒﺩﺍﻨﻨﺩ ﻜﻪ ﻜﺎﺴﻪ ﻜﺒﺭ ﺸﺎﻨﺭﺍ ﺴﺭﻨﮕﻭﻥ ﻤىﺴﺎﺯﻴﻡ‪ ،‬ﮔﺭﺩﻥ ﻜﻠﻔﺕ ﺸﺎﻨﺭﺍ‬
‫ﻤىﺸﻜﻨﻴﻡ‪ ،‬ﭙﻭﺯ ﺸﺎﻨﺭﺍ ﺒﻪ ﺨﺎﻙ ﻤىﻤﺎﻝﻴﻡ ﻭ ﺩﺍﻍ ﻨﻨﮓ ﺒﺭ ﺨﺭﻁﻭﻡ ﺸﺎﻥ ﻤىﺯﻨﻴﻡ‪.‬‬
‫ﺍﻝﻔﺎﻅ ﺍﻴﻥ ﺁﻴﻪ ﺴﺨﺕ ﻋﺘﺎﺏ ﺁﻤﻴﺯ ﺍﺴﺕ ﻭ ﺩﺭ ﺁﻥ ﺍﻫﺎﻨﺕ ﻭ ﺘﺤﻘﻴﺭ ﺸﺩﻴﺩﻯ ﻤﺘﻭﺠﻪ ﺍﻴﻥ ﮔﺭﻭﻩ ﻤﻐﺭﻭﺭ ﺍﺴﺕ‪.‬‬
‫ﻻ ﻏﺭﻭﺭ ﻭ ﺘﻜﺒﺭ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ ﻭ‬

‫ﺨﺭﻁﻭﻡ ﺒﻪ ﺒﻴﻨﻰ ﺩﺭﺍﺯ ﺨﻭﮒ ﻭ ﻓﻴل ﮔﻔﺘﻪ ﻤىﺸﻭﺩ‪ ،‬ﭙﻭﺯ ﺭﺍ ﺒﺎﻻ ﮔﺭﻓﺘﻥ ﻤﻌﻤﻭ ﹰ‬
‫ﻤﺎﻝﻴﺩﻥ ﺁﻥ ﺒﺨﺎﻙ‪ ،‬ﺘﺫﻝﻴل ﻭ ﺘﺤﻘﻴﺭ ﺭﺍ ﺒﺎﺯﮔﻭ ﻤىﻜﻨﺩ‪ ،‬ﻭﻝﻰ ﺩﺍﻍ ﺒﺭ ﭙﻭﺯ‪ ،‬ﺘﺤﻘﻴﺭ ﻭ ﺘﺫﻝﻴل ﺩﺍﺌﻤﻰ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ‪.‬‬
‫‪17‬ـ ﻣﺎ ﺁﻧﺎﻧﺮﺍ ﳘﺎﻧﮕﻮﻧﻪ ﺁﺯﻣﻮﺩﱘ ﻛﻪ ﺻﺎﺣﺒﺎﻥ ﺁﻥ ﺑﺎﻍ‬ ‫ِإ‪َََْ .‬هُْ آََ َََْ‪-‬‬
‫ﺭﺍ ﺁﺯﻣﺎﻳﺶ ﻛﺮﺩﱘ‪ ،‬ﭼﻮﻥ ﺳﻮﮔﻨﺪ ﻳﺎﺩﻛﺮﺩﻧﺪ ﻛﻪ ﺑﭽﻴﻨﻨﺪ‬ ‫ب اْ‪ِ \ِ .EَF‬إذْ‬
‫َأ]ْ‪َ َk‬‬
‫ﻣﻴﻮﻩ ﺍﺵ ﺭﺍ ﺻﺒﺤﮕﺎﻫﺎﻥ‪.‬‬ ‫َأ َُْاْ ََ‪َ<.Eُ8ِ ْt‬‬
‫*‬ ‫‪َ ِkِCْtُ8‬‬
‫‪18‬ـ ﻭ ﺍﺳﺘﺜﻨﺎﱙ ﻧﻜﺮﺩﻧﺪ‪.‬‬
‫ن*‬ ‫َو َ‪َ ُEْcَ*َْ$ 3‬‬
‫‪19‬ـ ﭘﺲ ﻃﻮﺍﻑ ﻛﻨﻨﺪﻩ ﺍﻯ ﺍﺯﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺑﺮ‬ ‫ف ‪-َh َ<ََْ+‬ﺉِ‪G8 ٌv‬‬ ‫&َ‪َ َK‬‬
‫ﺁﻥ )ﺑﺎﻍ( ﻃﻮﺍﻑ ﻛﺮﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ن*‬ ‫‪َ W‬وهُْ َ‪-‬ﺉُِ َ‬ ‫‪.‬ر‪َ G‬‬
‫‪20‬ـ ﭘﺲ ﮔﺸﺖ ﭼﻮﻥ ﺍﺯ ﺑﻴﺦ ﻭ ﺑﻦ ﺑﺮﻳﺪﻩ ﺷﺪﻩ ﺍﻯ‪.‬‬ ‫&َ‪ ْaَkَCْ]َA‬آَ‪ِ * $ِ.t‬‬
‫‪21‬ـ ﻭ ﳘﺪﻳﮕﺮ ﺭﺍ ﺻﺪﺍ ﺯﺩﻧﺪ ﺩﺭ ﺣﺎﻝ ﻭﺭﻭﺩ ﺑﻪ‬ ‫*‬ ‫&َ*َ‪َ َE‬دوْاْ ‪َ ِkِCْtُ8‬‬
‫ﺻﺒﺤﮕﺎﻫﺎﻥ‪.‬‬
‫ن ا‪ُ)ْ5‬واْ ‪َْ Nََ+‬ﺙِ'ُْ‬ ‫َأ ِ‬
‫‪22‬ـ ﻛﻪ ﺑﺴﻮﻯ ﻣﺰﺭﻋﻪ ﺗﺎﻥ ﺣﺮﻛﺖ ﻛﻨﻴﺪ ﺍﮔﺮ ﻫﺴﺘﻴﺪ‬
‫إِن‬
‫دار) ]‪ 6‬آ‪ a:‬ن‪.‬‬
‫*‬ ‫آُ‪ِ َ] ُْ*E‬ر‪َ ِ8‬‬
‫‪23‬ـ ﭘﺲ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ ﺍﺧﺘﻔﺎ ﻛﻨﺎﻥ‪.‬‬
‫ن‬
‫&َ‪ُ[ََK‬اْ َوهُْ ‪َ ُ*َ&َIَ*َ$‬‬
‫‪24‬ـ ﺗﺎ ﻭﺍﺭﺩﺵ ﻧﺸﻮﺩ ﺍﻣﺮﻭﺯ ﺑﺮﴰﺎ ﻫﻴﭻ ﻳﻜﻰ ﺍﺯ‬ ‫*‬
‫ﻣﺴﻜﻴﻨﺎﻥ‪.‬‬ ‫أَن ‪ْ)َ$ 3.‬ﺥَُ‪ َ<.E‬اَْْ َم‬
‫‪25‬ـ ﻭ ﺑﺎﻣﺪﺍﺩﺍﻥ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺗﻮﺍﻧﺎﻱ ﺑﺮ‬ ‫‪* ٌِ'ْG8 ُْ'ََْ+‬‬
‫ﺑﺎﺯﺩﺍﺷﺖ ﻭ ﳑﺎﻧﻌﺖ ﺷﺎﻥ‪.‬‬ ‫َو‪)َ َ5‬وْاْ ‪ٍ َْ Nََ+‬د‬
‫‪26‬ـ ﻭ ﭼﻮﻥ ﺁﻧﺮﺍ ﺩﻳﺪﻧﺪ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺣﺘﻤﹰﺎ ﮔﻢ ﻛﺮﺩﻩ‬ ‫ َ ِدرِ‪* $‬‬
‫ﺭﺍﻫﻴﻢ‪.‬‬
‫&ََ‪َ .‬رَأوْهَ َـُاْ ِإ‪.‬‬
‫‪27‬ـ ﻧﻪ‪ ،‬ﺑﻠﻜﻪ ﳏﺮﻭﻣﻴﻢ‪.‬‬ ‫ن*‬ ‫َ‪َ L-َZ‬‬
‫‪28‬ـ ‪‬ﺘﺮﻳﻦ ﺷﺎﻥ ﮔﻔﺖ‪ :‬ﻣﮕﺮ ﺑﻪ ﴰﺎ ﻧﮕﻔﺘﻪ ﺑﻮﺩﻡ؟ ﭼﺮﺍ‬ ‫ن*‬ ‫ ‪ُْkَ8‬و‪َ ُ8‬‬ ‫َ‪ُ ْkَ ْ6‬‬
‫ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﳕىﮕﻮﺋﻴﺪ؟‬ ‫ َ َل َأوَْ‪َ ُْ<ُK‬أَْ َأ ُ‪ُْ'. ْ6‬‬

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‫‪29‬ـ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺎﻛﻴﺴﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﺭﺍ ﺑىﮕﻤﺎﻥ ﻛﻪ‬ ‫ن*‬ ‫َْ َ‪َ ُkGCَُ 3‬‬
‫ﻣﺎ ﺳﺘﻤﮕﺮ ﺑﻮﺩﱘ‪.‬‬ ‫ن َر‪ِ -َEG‬إ‪.‬‬ ‫ َُاْ ُ‪َ َkْC‬‬
‫‪30‬ـ ﺑﻌﺪ ﻳﻜﻰ ﺑﺪﻳﮕﺮﻯ ﺭﻭ ﻛﺮﺩﻧﺪ ﳘﺪﻳﮕﺮ ﺭﺍ‬ ‫*‬ ‫آُ‪َ َِِ` .E‬‬
‫&َ‪Nََ+ ُْ<ُZْ1َ 6َ َCْ َA‬‬
‫ﻣﻼﻣﺖ‪ -‬ﻛﻨﺎﻥ‪.‬‬
‫ن*‬ ‫‪َ 4‬و‪َ ُ8‬‬ ‫‪َ َ*َ$ ¤‬‬ ‫َ‪ٍ ْ1‬‬
‫‪31‬ـ ﮔﻔﺘﻨﺪ‪ :‬ﻭﺍﻯ ﺑﺮ ﻣﺎ ﻛﻪ ﻃﻐﻴﺎﻧﮕﺮ ﺑﻮﺩﱘ‪.‬‬ ‫ َُاْ ‪ِ َEَْ$َ $‬إ‪ .‬آُ‪.E‬‬
‫‪32‬ـ ﺍﻣﻴﺪ ﺍﺳﺖ ﭘﺮﻭﺩﮔﺎﺭﻣﺎﻥ ‪‬ﺘﺮ ﺍﺯ ﺁﻧﺮﺍ ﲟﺎ ﻋﻮﺽ‬ ‫*‬ ‫‪َ ِ5َh‬‬
‫ﺩﻫﺪ‪ ،‬ﻣﺎ ﺑﺴﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﻣﺎﻥ ﺭﺍﻏﺒﻴﻢ‪.‬‬ ‫‪َ Nََ+‬ر‪ -َEL‬أَن ‪َEَ)ِ ْCُ$‬‬
‫‪33‬ـ ‪ # 65‬ا‪&9 6‬اب‪ ،‬و ‪&9‬اب ‪Z‬ت‬ ‫ﺥًَْا ‪ِ -َ<ْEG8‬إ‪ِ -.‬إَ‪َ N‬ر‪َEG‬‬
‫‪c ً
I‬ر‪
/‬ا‪d‬؛ آش ىا‪.
%‬‬ ‫ن*‬ ‫رَا‪َ ُCِ5‬‬
‫ب‬
‫ب َوَ‪َJَ1‬ا ُ‬ ‫‪ W‬اْ‪َJَ1‬ا ُ‬ ‫آَ َ‪َ ِJ‬‬
‫ا{ﺥِ َ ِة َأآْ‪ َْ ُ َC‬آَُاْ‬
‫ن*‬ ‫‪َ َُْ1َ$‬‬
‫‪17‬ـ‪ :32‬ﺍﻴﻥ ﺁﻴﺎﺕ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﻓﺭﺩ ﻤﻌﻴﻨﻰ ﻤﻁﻤﺢ ﻨﻅﺭ ﻨﺒﻭﺩﻩ‪ ،‬ﺒﻠﻜﻪ ﺍﺨﻼﻕ ﺯﺸﺕ‬
‫ﮔﺭﻭﻫﻴﻜﻪ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﭙﺭﺩﺍﺨﺘﻪ ﺒﻪ ﺒﺤﺙ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ .‬ﻤﻘﺎﻴﺴﻪ ﺍﻴﻥ ﮔﺭﻭﻩ ﺒﺎ ﻜﺴﺎﻨﻴﻜﻪ "ﺒﺎﻏﻰ" ﺩﺭ ﺍﺨﺘﻴﺎﺭ‬
‫ﺩﺍﺸﺘﻨﺩ ﻭ ﺒﺎﻍ ﺸﺎﻥ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﻓﺘﻨﻪ ﺍﻨﺩﺍﺨﺕ ﻭ ﺒﺎﻋﺙ ﺘﺤﺭﻴﻙ ﺤﺭﺹ ﻭ ﺁﺯ ﺸﺎﻥ ﺸﺩ‪ ،‬ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺒﺎﺯﮔﻭ ﻤىﻜﻨﺩ ﻜﻪ‬
‫"ﺜﺭﻭﺕ" ﻭ "ﻗﺩﺭﺕ" ﺍﻴﻥ ﮔﺭﻭﻩ ﺭﺍ ﻓﺭﻴﻔﺘﻪ ﻭ ﺒﻪ ﻓﺘﻨﻪ ﺍﻯ ﺍﻨﺩﺍﺨﺘﻪ ﻭ ﺍﻴﻥ ﺍﺨﻼﻕ ﺯﺸﺕ ﺭﺍ ﺩﺭ ﺁﻨﺎﻥ ﺒﺎﻋﺙ ﺸﺩﻩ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻴﺎﺕ ﻤىﺂﻴﺩ ﻜﻪ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﻤﺭﺒﻭﻁ ﺒﻪ ﻜﺴﺎﻨﻰ ﺍﺴﺕ ﻜﻪ ﺒﺎﻏﻰ ﺭﺍ ﺍﺯ ﭙﺩﺭ ﺼﺎﻝﺢ ﻭ ﺴﺨﺎﻭﺕ ﭙﻴﺸﻪ ﺸﺎﻥ‬
‫ﺒﻪ ﺍﺭﺙ ﺒﺭﺩﻨﺩ‪ ،‬ﭙﺩﺭ ﭙﺭﻫﻴﺯﮔﺎﺭﺸﺎﻥ ﻫﺭﺴﺎﻝﻰ ﺩﺭ ﺍﺜﻨﺎﻯ ﺒﺭﺩﺍﺸﺘﻥ ﺤﺎﺼل ﺒﺎﻍ‪ ،‬ﺍﺯ ﻤﺴﺎﻜﻴﻥ ﻭ ﺍﻓﺭﺍﺩ ﻤﺴﺘﻤﻨﺩ ﺍﺴﺘﻘﺒﺎل‬
‫ﻤىﻜﺭﺩ ﻭ ﺴﻬﻡ ﺸﺎﻨﺭﺍ ﻤىﺩﺍﺩ‪ .‬ﭙﺱ ﺍﺯ ﺁﻨﻜﻪ ﭙﺩﺭﺸﺎﻥ ﻭﻓﺎﺕ ﻜﺭﺩ ﻭ ﺒﺎﻍ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺒﻪ ﻤﻴﺭﺍﺙ ﻤﺎﻨﺩ‪ ،‬ﻤﺩﺘﻰ ﺭﺍ ﻁﺒﻕ‬
‫ﺴﻨﺕ ﺤﺴﻨﻪ ﭙﺩﺭ ﻋﻤل ﻜﺭﺩﻨﺩ‪ ،‬ﻭﻝﻰ ﺒﻌﺩﻫﺎ ﺤﺭﺹ ﺸﺎﻥ ﺘﺤﺭﻴﻙ ﺸﺩ‪ ،‬ﺩﺭ ﺴﺎﻝﻴﻜﻪ ﺒﺎﻍ ﺸﺎﻥ ﭙﺭﺒﺎﺭ ﺒﻭﺩ ﻭ ﺩﺭﺨﺕ ﻫﺎ ﭙﺭ‬
‫ﺍﺯ ﻤﻴﻭﻩ‪ ،‬ﺒﺎﻫﻡ ﮔﻔﺘﻨﺩ‪ :‬ﺍﻤﺴﺎل ﺒﺎﻴﺩ ﺘﺭﺘﻴﺒﻰ ﺒﮕﻴﺭﻴﻡ ﻜﻪ ﻫﻤﻪﺀ ﺤﺎﺼل ﺭﺍ ﺨﻭﺩ ﺒﺭﺩﺍﺭﻴﻡ‪ ،‬ﺒﻪ ﺠﺩﺍ ﻜﺭﺩﻥ ﺴﻬﻤﻰ ﺒﺭﺍﻯ‬
‫ﻤﺴﻜﻴﻨﺎﻥ ﻭﺍﺩﺍﺭ ﻨﺸﻭﻴﻡ‪ ،‬ﺍﺯ ﻭﺍﺭﺩ ﺸﺩﻥ ﻤﺴﺎﻜﻴﻥ ﺒﻪ ﺒﺎﻍ ﺩﺭ ﺍﺜﻨﺎﻯ ﺠﻤﻊ ﺁﻭﺭﻯ ﺤﺎﺼل ﻤﺎﻨﻊ ﺸﻭﻴﻡ‪ ،‬ﺒﻬﺘﺭ ﺍﺴﺕ‬
‫ﺼﺒﺤﮕﺎﻫﺎﻥ ﻗﺒل ﺍﺯ ﺁﻨﻜﻪ ﻤﺭﺩﻡ ﺍﺯ ﺨﻭﺍﺏ ﺒﻴﺩﺍﺭ ﺸﻭﻨﺩ‪ ،‬ﻭﺍﺭﺩ ﺒﺎﻍ ﺸﻭﻴﻡ‪ ،‬ﻤﻴﻭﻩ ﻫﺎ ﺭﺍ ﺒﻪ ﺴﺭﻋﺕ ﺒﭽﻴﻨﻴﻡ ﻭ ﺒﻪ ﺨﺎﻨﻪ‬
‫ﺍﻨﺘﻘﺎل ﺩﻫﻴﻡ ﻭ ﺍﺯ ﻤﺯﺍﺤﻤﺕ ﻤﺴﺘﻤﻨﺩﺍﻥ ﺩﺭ ﺍﻤﺎﻥ ﺒﺎﺸﻴﻡ‪ .‬ﺩﺭ ﺘﺎﺭﻴﻜﻰ ﺸﺏ ﻭ ﻗﺒل ﺍﺯ ﺴﭙﻴﺩﻩ ﺩﻡ ﻫﻤﺩﻴﮕﺭ ﺭﺍ ﺒﺎ ﺼﺩﺍﻯ‬
‫ﺁﻫﺴﺘﻪ ﺍﺯ ﺨﻭﺍﺏ ﺒﻴﺩﺍﺭ ﻜﺭﺩﻨﺩ‪ ،‬ﺒﺴﻭﻯ ﺒﺎﻍ ﺒﺎ ﮔﺎﻡ ﻫﺎﻯ ﺁﻫﺴﺘﻪ ﻭ ﺒﺩﻭﻥ ﺴﺭ ﻭ ﺼﺩﺍ ﺒﻪ ﺤﺭﻜﺕ ﺍﻓﺘﺎﺩﻨﺩ‪ ،‬ﻫﻤﻪﺀ ﺤﺭﻜﺎﺕ‬

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‫ﺸﺎﻥ ﺩﺯﺩﺍﻨﻪ‪ ،‬ﻫﻡ ﻭ ﻏﻡ ﺸﺎﻥ ﺍﻴﻨﻜﻪ ﻜﺴﻰ ﺼﺩﺍﻯ ﺸﺎﻨﺭﺍ ﻨﺸﻨﻭﺩ ﻭ ﻤﺘﻭﺠﻪ ﺤﺭﻜﺕ ﺸﺎﻥ ﻨﺸﻭﺩ ﻭ ﻤﺯﺍﺤﻡ ﺸﺎﻥ ﻨﮕﺭﺩﺩ‪ .‬ﺒﻪ‬
‫ﺴﺎﺤﻪ ﺒﺎﻍ ﺭﺴﻴﺩﻨﺩ‪ ،‬ﻨﺎﮔﻪ ﺒﺎ ﺯﻤﻴﻥ ﺴﻭﺨﺘﻪ ﻭ ﺩﺭﺨﺕ ﻫﺎﻯ ﺍﺯ ﺒﻴﺦ ﻭ ﺒﻥ ﺒﺭﻜﻨﺩﻩ ﺭﻭﺒﺭﻭ ﺸﺩﻨﺩ‪ .‬ﮔﻔﺘﻨﺩ‪ :‬ﺸﺎﻴﺩ ﺯﻤﻴﻥ ﺭﺍ‬
‫ﺍﺸﺘﺒﺎﻩ ﮔﺭﻓﺘﻪ ﺍﻴﻡ‪ ،‬ﺭﺍﻩ ﺒﺎﻍ ﻤﺎﻥ ﺭﺍ ﮔﻡ ﻜﺭﺩﻩ ﺍﻴﻡ‪ ،‬ﺘﺎﺭﻴﻜﻰ ﺸﺏ ﺒﺎﻋﺙ ﺸﺩﻩ ﺘﺎ ﺒﻴﺭﺍﻫﻪ ﺒﺭﻭﻴﻡ ﻭ ﺒﺠﺎﻯ ﺒﺎﻍ ﺨﻭﺩ ﺒﻪ ﺯﻤﻴﻥ‬
‫ﺴﻭﺨﺘﻪ ﺍﻯ ﺒﻴﺎﺌﻴﻡ‪ ،‬ﺒﺎﻍ ﺨﻭﺩ ﺭﺍ ﻜﻪ ﻋﺼﺭ ﺩﻴﺭﻭﺯ ﺩﻴﺩﻴﻡ‪ ،‬ﺸﺎﺩﺍﺏ ﻭ ﺨﺭﻡ‪ ،‬ﭙﺭ ﺍﺯ ﻤﻴﻭﻩ ﻫﺎ‪ ،‬ﺒﻬﺘﺭ ﺍﺯ ﻫﺭ ﺴﺎل ﺩﻴﮕﺭﻯ‪،‬‬
‫ﺍﻴﻥ ﻨﺒﺎﻴﺩ ﻫﻤﺎﻥ ﺒﺎﻍ ﺒﺎﺸﺩ‪ .‬ﭙﺱ ﺍﺯ ﺩﻗﺕ ﺩﺭﻴﺎﻓﺘﻨﺩ ﻜﻪ ﻨﻪ ﺯﻤﻴﻥ ﺭﺍ ﺍﺸﺘﺒﺎﻩ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭ ﻨﻪ ﺭﺍﻩ ﺭﺍ ﺍﺸﺘﺒﺎﻩ ﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﺎ‬
‫ﻨﻴﺕ ﺸﻭﻡ ﺨﻭﺩ ﺁﺘﺸﻰ ﺒﻪ ﺨﺭﻤﻥ ﺨﻭﺩ ﺯﺩﻩ ﺍﻨﺩ‪ ،‬ﻴﻜﻰ ﺍﺯ ﺁﻨﺎﻥ‪ ،‬ﺼﺎﻝﺤﺘﺭ ﻭ ﺒﻬﺘﺭ ﺸﺎﻥ‪ ،‬ﺠﻠﻭ ﺁﻤﺩ ﻭ ﮔﻔﺕ‪ :‬ﻤﮕﺭ ﺒﺸﻤﺎ‬
‫ﻨﮕﻔﺘﻪ ﺒﻭﺩﻡ ﻜﻪ ﺍﺯ ﺘﺼﻤﻴﻡ ﺘﺎﻥ ﺒﺎﺯ ﺁﺌﻴﺩ‪ ،‬ﺤﺭﺹ ﺘﺎﻨﺭﺍ ﻤﻬﺎﺭ ﻜﻨﻴﺩ‪ ،‬ﺨﺩﺍ ﺭﺍ ﺒﻴﺎﺩ ﺁﺭﻴﺩ‪ ،‬ﻤﺒﺎﺩﺍ ﺒﺎ ﭽﻨﻴﻥ ﻨﻴﺕ ﺸﻭﻤﻰ ﺨﺩﺍ‬
‫ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺍﺯ ﺸﻤﺎ ﺒﮕﻴﺭﺩ ﻭ ﺸﻤﺎ ﺭﺍ ﺍﺯ ﺤﺎﺼل ﺒﺎﻍ ﺘﺎﻥ ﻤﺤﺭﻭﻡ ﺴﺎﺯﺩ‪ ،‬ﻤﻌﺎﻤﻠﻪ ﺨﺩﺍ ﺒﺎ ﺒﻨﺩﻩ ﺍﺵ ﻤﻁﺎﺒﻕ ﺍﺭﺍﺩﻩ ﻭ‬
‫ﻨﻴﺕ ﺍﻭﺴﺕ‪ ،‬ﺍﻜﻨﻭﻥ ﺨﺩﺍ ﺭﺍ ﺒﻪ ﭙﺎﻜﻰ ﻴﺎﺩ ﻜﻨﻴﺩ ﻭ ﺨﻭﺩ ﺭﺍ ﺴﺭﺯﻨﺵ ﻨﻤﺎﺌﻴﺩ‪ ،‬ﻤﺘﻭﺠﻪ ﺨﺒﻁ ﻭ ﺨﻁﺎﻯ ﺨﻭﺩ ﺸﺩﻨﺩ‪ ،‬ﻭﻝﻰ‬
‫ﺨﻴﻠﻰ ﺩﻴﺭﺘﺭ ﻭ ﭙﺱ ﺍﺯ ﺁﻨﻜﻪ ﺍﺯ ﻫﻤﻪ ﭽﻴﺯ ﺨﻭﺩ ﻤﺤﺭﻭﻡ ﺸﺩﻩ ﺒﻭﺩﻨﺩ‪.‬‬
‫‪33‬ـ ﺒﻪ ﻤﺨﺎﻝﻔﻴﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻫﺸﺩﺍﺭ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺍﻨﺠﺎﻡ ﺸﻤﺎ ﻨﻴﺯ ﺸﺒﻴﻪ ﺒﻪ ﺍﻨﺠﺎﻡ ﺍﻴﻥ ﮔﺭﻭﻩ ﺨﻭﺍﻫﺩ ﺒﻭﺩ‪،‬‬
‫ﻫﻤﻪ ﭽﻴﺯ ﺘﺎﻨﺭﺍ ﺍﺯ ﺩﺴﺕ ﺨﻭﺍﻫﻴﺩ ﺩﺍﺩ‪ ،‬ﺍﺯ ﺘﻤﺎﻤﻰ ﺁﻨﭽﻪ ﺒﺎﻋﺙ ﻏﺭﻭﺭ ﻭ ﺘﻜﺒﺭ ﺸﻤﺎ ﺸﺩﻩ ﻭ ﺸﻤﺎ ﺭﺍ ﺒﻪ ﺩﺸﻤﻨﻰ ﺤﻕ‬
‫ﻭﺍﺩﺍﺸﺘﻪ ﻤﺤﺭﻭﻡ ﺨﻭﺍﻫﻴﺩ ﺸﺩ‪ ،‬ﺁﻨﺭﻭﺯ ﺤﺘﻤﹰﺎ ﻓﺭﺍ ﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻜﻪ ﺍﻗﺭﺍﺭ ﻜﻨﻴﺩ‪ :‬ﺴﺘﻤﮕﺭ ﺒﻭﺩﻴﻡ‪ ،‬ﺴﺭﻜﺵ ﻭ ﻁﺎﻏﻰ ﺒﻭﺩﻴﻡ‬
‫ﻭ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺒﺠﺎﻯ ﺩﻓﺎﻉ‪ ،‬ﻫﻤﺩﻴﮕﺭ ﺘﺎﻨﺭﺍ ﺴﺭﺯﻨﺵ ﻜﻨﻴﺩ‪ .‬ﭽﻨﻴﻥ ﺍﺴﺕ ﻋﺫﺍﺏ ﺨﺩﺍ ﺩﺭ ﺩﻨﻴﺎ‪ ،‬ﻭ ﻋﺫﺍﺏ ﺍﺨﺭﻭﻯ ﺒﺯﺭﮔﺘﺭ‬
‫ﺍﺯ ﺁﻥ‪ ،‬ﻜﺎﺵ ﻤىﺩﺍﻨﺴﺘﻨﺩ‪.‬‬
‫‪34‬ـ ﺑىﮕﻤﺎﻥ ﻛﻪ ﺑﺮﺍﻯ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ ﺑﺎﻍ ﻫﺎﻯ‬ ‫ ‪َ )َ ْEِ+‬ر‪ِْ<G‬‬‫ن ‪َ ِ[.*ُْG‬‬

‫ِإ ‪.‬‬
‫ﭘﺮﻧﻌﻤﺘﻴﺴﺖ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ‪.‬‬ ‫ت ا‪* ِ ِ1.E‬‬ ‫َ‪ِ .E‬‬
‫‪35‬ـ ﺁﻳﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ )ﺩﺭ ﺍﳒﺎﻡ ﻛﺎﺭﺷﺎﻥ( ﭼﻮﻥ‬ ‫‬
‫َأ&َ‪ 6ُ َ1ْFَE‬اُِِْْ َ‬
‫*‬ ‫آَُْ‪َ ِ8ِ ْF‬‬
‫ﮔﻨﻬﮕﺎﺭﺍﻥ ﺑﺎﺭ ﺁﺭﱘ‪.‬‬
‫ن*‬‫‪َ ُُ'ْkَ v‬‬ ‫‪ ُْ'َ َ8‬آَْ َ‬
‫‪36‬ـ ﴰﺎ ﺭﺍ ﭼﻪ ﺷﺪﻩ؟ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﻗﻀﺎﻭﺗﻴﺴﺖ ﻛﻪ‬
‫ﻣىﻜﻨﻴﺪ؟‬ ‫ن‬
‫َأمْ َ'ُْ آِ*َبٌ &ِ ِ‪ُ ْ)َ H‬رُ َ‬
‫‪37‬ـ ﺁﻳﺎ ﻛﺘﺎﰉ ﺩﺍﺭﻳﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﭼﻨﲔ ﻣىﺨﻮﺍﻧﻴﺪ؟‬ ‫*‬
‫‪38‬ـ ﺣﺘﻤﹰﺎ ﺩﺭ ﺁﻥ ﺑﺮﺍﻯ ﺗﺎﻥ ﻫﺮ ﺁﻥ ﭼﻴﺰﻯ ﺑﺎﺷﺪ ﻛﻪ‬ ‫ن*‬‫ن َ'ُْ &ِ ِ‪ُ.َIَ ََ H‬و َ‬
‫ِإ ‪.‬‬

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‫ﺑﭙﺴﻨﺪﻳﺪ‪.‬‬ ‫َأمْ َ'ُْ َأ‪َْ$‬نٌ ‪ٌ\َ~َِ َEََْ+‬‬

‫‪39‬ـ ﺁﻳﺎ ﺍﻟﺘﺰﺍﻡ ﺩﻭﺍﻣﺪﺍﺭﻯ ﺑﺮﻣﺎ ﺩﺍﺭﻳﺪ؟ )ﺟﺎﻭﺩﺍﻧﻪ(‬ ‫ن َ'ُْ‬
‫ِإَ‪ِ َْ$ N‬م اْ[َِ‪ِ \ِ َ8‬إ ‪.‬‬
‫ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﻣﺒﲎ ﺑﺮ ﺍﻳﻨﻜﻪ ﻫﺮﭼﻪ ﺣﻜﻢ ﻛﻨﻴﺪ‬ ‫ن*‬ ‫ََ َ‪َ ُُ'ْk‬‬
‫‪َ W‬ز‪* ٌِ+‬‬ ‫َْ<ُْ َأ‪َ ِJَ ِ ُ<L$‬‬
‫ﺑﺮﺍﻯ ﺗﺎﻥ ﻣﻴﺴﺮ ﺑﺎﺷﺪ‪.‬‬
‫‪40‬ـ ﺍﺯ ﺁﻧﺎﻥ ﺑﭙﺮﺱ ﻛﻪ ﭼﻪ ﻛﺴﻰ ﺍﺯ ﺁﻧﺎﻥ ﺫﻣﻪ ﻭﺍﺭ‬ ‫َأمْ َ<ُْ ﺵُ َآَ‪ُ -‬ء &ََْ‪ُA‬اْ‬
‫ﺍﻳﻦ ﺣﺮﻑ ﻫﺎﺳﺖ؟‬ ‫ِ‪َ ُ:‬آَ‪-‬ﺉِ<ِْ إِن آَُاْ‬
‫‪41‬ـ ﻳﺎ ﻣﮕﺮ ﺷﺮﻛﺎﱙ)ﺷﺮﻳﻚ ﺩﺭ ﺍﻟﻮﻫﻴﺖ ﺑﺎ ﺧﺪﺍ(‬ ‫*‬‫]َ ِد ِ َ‬
‫ﺩﺍﺭﻧﺪ؟ ﺍﮔﺮ ﺭﺍﺳﺘﮕﻮ ﺍﻧﺪ ﺷﺮﻛﺎﻯ ﺷﺎﻧﺮﺍ ﺑﻴﺎﺭﻧﺪ‪.‬‬
‫‪34‬ـ ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﻴﻥ ﮔﺭﻭﻩ ﻜﺎﻓﺭ ﻜﻪ ﺨﺭﻤﻥ ﺸﺎﻥ ﻤىﺴﻭﺯﺩ ﻭ ﺤﺎﺼل ﺘﻼﺵ ﻫﺎﻯ ﺸﺎﻥ ﺨﺎﻜﺴﺘﺭﻯ ﺒﻴﺵ ﻨﺨﻭﺍﻫﺩ‬
‫ﺒﻭﺩ‪ ،‬ﭙﺭﻫﻴﺯﮔﺎﺭﺍﻥ ﻗﺭﺍﺭ ﺩﺍﺭﻨﺩ‪ ،‬ﻫﻤﺎﻨﻬﺎﺌﻴﻜﻪ ﺍﺯ ﺭﻭﺵ ﻫﺎ ﻭ ﻤﻨﺵ ﻫﺎﻯ ﺯﺸﺕ ﺍﻴﻥ ﮔﺭﻭﻩ ﺨﻭﺩﻨﮕﻬﺩﺍﺭﻯ ﻜﺭﺩﻨﺩ‪ ،‬ﺒﺭﺍﻯ‬
‫ﺁﻨﻬﺎ ﻨﺯﺩ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﺒﺎﻏﻬﺎﻯ ﭙﺭﺒﺎﺭ ﺒﻬﺸﺕ ﭙﺭﻨﻌﻤﺕ ﺍﺴﺕ‪.‬‬
‫‪35‬ـ‪ :36‬ﺁﻴﺎ ﮔﻤﺎﻥ ﺸﻤﺎ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﺸﻜﻭﺭ ﻤﺴﺎﻋﻰ ﺍﻴﻥ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺭﺍ ﺒﻬﺩﺭ ﺨﻭﺍﻫﺩ ﺩﺍﺩ ﻭ ﺒىﺤﺎﺼل‬
‫ﺨﻭﺍﻫﺩ ﮔﺫﺍﺸﺕ ﻭ ﭙﺎﺩﺍﺵ ﺸﺎﻨﺭﺍ ﻀﺎﻴﻊ ﺨﻭﺍﻫﺩ ﻜﺭﺩ‪ ،‬ﻭ ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺤﺎﺼل ﺘﻼﺵ ﻫﺎﻯ ﻋﻨﺎﺼﺭ ﻤﺠﺭﻡ ﺭﺍ ﻨﺎﺒﻭﺩ‬
‫ﻤىﻜﻨﺩ ﻭ ﺨﺭﻤﻥ ﺩﺴﺕ ﺁﻭﺭﺩ ﻫﺎﻯ ﺸﺎﻨﺭﺍ ﺒﻪ ﺨﺎﻜﺴﺘﺭ ﻤﺒﺩل ﻤىﻨﻤﺎﻴﺩ‪ ،‬ﺒﺎ ﻤﺴﻠﻤﺎﻨﺎﻥ ﻨﻴﺯ ﻫﻤﻴﻥ ﮔﻭﻨﻪ ﻤﻌﺎﻤﻠﻪ ﺨﻭﺍﻫﺩ‬
‫ﻜﺭﺩ؟ ﭽﻪ ﺒﻼﻴﻰ ﺒﺭ ﺴﺭ ﺸﻤﺎ ﺁﻤﺩﻩ؟ ﻜﺩﺍﻡ ﺁﻓﺘﻰ ﺸﻤﺎ ﺭﺍ ﻓﺭﺍ ﮔﺭﻓﺘﻪ ﻜﻪ ﻋﻘل ﺘﺎﻨﺭﺍ ﺭﺒﻭﺩﻩ ﻭ ﺍﻴﻥ ﺘﺼﻭﺭ ﺨﺎﻁﺊ ﺭﺍ ﺩﺭ‬
‫ﺸﻤﺎ ﺒﺎﻋﺙ ﺸﺩﻩ؟ ﺍﻴﻥ ﭽﮕﻭﻨﻪ ﺩﺍﻭﺭﻯ ﻭ ﻗﻀﺎﻭﺘﻴﺴﺕ ﻜﻪ ﺸﻤﺎ ﻤىﻜﻨﻴﺩ؟‬
‫ﻤﺨﺎﻝﻔﺎﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻤىﮕﻔﺘﻨﺩ‪ :‬ﺁﺨﺭﺘﻰ ﺩﺭ ﻜﺎﺭﻨﻴﺴﺕ‪ ،‬ﺍﮔﺭ ﻗﺒﻭل ﻜﻨﻴﻡ ﺭﺴﺘﺎﺨﻴﺯﻯ ﺒﺭﭙﺎ ﻤىﺸﻭﺩ‪ ،‬ﺩﺭ ﺁﻨﺭﻭﺯ ﻨﻴﺯ‬
‫ﻭﻀﻊ ﻫﻤﻴﻥ ﮔﻭﻨﻪ ﺨﻭﺍﻫﺩ ﺒﻭﺩ ﻜﻪ ﻤﺎ ﻤﺜل ﺍﻤﺭﻭﺯ ﺨﻭﺩ ﻋﺯﻴﺯ ﻭ ﺸﺭﻴﻑ ﻭ ﺸﻤﺎ ﭽﻭﻥ ﺍﻤﺭﻭﺯ ﺘﺎﻥ ﺯﺒﻭﻥ ﻭ ﺫﻝﻴل‪،‬‬
‫ﭽﻨﺎﻨﭽﻪ ﺍﻤﺭﻭﺯ ﺨﺩﺍﻯ ﻤﺎ ﻋﺯﺕ ﻭ ﺸﺭﻓﻰ ﺒﻤﺎ ﺒﺨﺸﻴﺩﻩ ﻜﻪ ﺸﻤﺎ ﺍﺯ ﺁﻥ ﻤﺤﺭﻭﻤﻴﺩ‪ ،‬ﺩﺭ ﺁﺨﺭﺕ ﻨﻴﺯ ﻨﺯﺩ ﺨﺩﺍ ﻤﺤﺘﺭﻡ ﻭ‬
‫ﮔﺭﺍﻤﻰ ﺨﻭﺍﻫﻴﻡ ﺒﻭﺩ!!‬
‫‪37‬ـ ﺁﻴﺎ ﻜﺘﺎﺒﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﺩ ﻜﻪ ﺍﻴﻥ ﺤﺭﻑ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻥ ﺨﻭﺍﻨﺩﻩ ﺍﻴﺩ؟! ﺩﺭ ﻜﺩﺍﻡ ﻜﺘﺎﺏ ﺍﻝﻬﻰ ﺨﻭﺍﻨﺩﻩ ﺍﻴﺩ ﻜﻪ‬
‫ﺨﺩﺍ ﺒﺎ ﻤﺴﻠﻤﺎﻥ ﻭ ﻤﺠﺭﻡ ﻴﻜﺴﺎﻥ ﻤﻌﺎﻤﻠﻪ ﺨﻭﺍﻫﺩ ﻜﺭﺩ؟!‬
‫‪38‬ـ ﺩﺭﺒﺎﺭﻩ ﺍﻴﻥ ﺁﻴﻪ ﺩﻭ ﺘﻭﺠﻴﻪ ﺭﺍ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺍﻴﻥ ﺁﻴﻪ ﺘﺘﻤﻪ ﺁﻴﻪ ﻗﺒﻠﻰ ﺍﺴﺕ ﻭ "ﺇﻥ" ﺒﻜﺴﺭﻩ ﺩﺭ ﺍﺼل ﺃﻥ ﺒﻪ ﻓﺘﺢ ﻫﻤﺯﻩ ﺒﻭﺩﻩ ﻭ ﺘﺭﺠﻤﻪ ﺁﻥ ﭽﻨﻴﻥ ﺍﺴﺕ‪ :‬ﺁﻴﺎ‬
‫ﻜﺘﺎﺒﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﺩ ﻜﻪ ﺩﺭ ﺁﻥ ﺍﻴﻥ ﺩﺭﺱ ﺭﺍ ﻤىﺨﻭﺍﻨﻴﺩ ﻜﻪ ﺒﺭﺍﻯ ﺸﻤﺎ ﺩﺭ ﺁﻥ )ﺭﻭﺯ ( ﻫﻤﺎﻥ ﭽﻴﺯﻯ ﻭ ﺤﺎﻝﺘﻰ ﺒﺎﺸﺩ‬
‫ﻜﻪ ﻤىﭙﺴﻨﺩﻴﺩ؟‬
‫ﺏ‪ :‬ﺁﻴﺎ ﻜﺘﺎﺒﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﺩ ﻜﻪ ﺩﺭ ﺁﻥ ﺍﻴﻥ ﻤﻁﻠﺏ ﺭﺍ ﺨﻭﺍﻨﺩﻩ ﺍﻴﺩ ﻜﻪ ﺨﺩﺍ ﺒﺎ ﻤﺴﻠﻤﺎﻥ ﻭ ﻤﺠﺭﻡ ﻴﻜﺴﺎﻥ ﻤﻌﺎﻤﻠﻪ‬
‫ﺨﻭﺍﻫﺩ ﻜﺭﺩ؟ ﺍﮔﺭ ﭽﻨﻴﻥ ﺒﺎﺸﺩ ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺒىﮕﻤﺎﻥ ﺒﺭﺍﻯ ﺸﻤﺎ ﻋﻨﺎﺼﺭ ﻤﺠﺭﻡ ﺩﺭ ﻨﺯﺩ ﺨﺩﺍ ﺒﺎﻴﺩ ﻫﺭﭽﻪ ﺒﺨﻭﺍﻫﻴﺩ‬
‫ﻤﻴﺴﺭ ﺒﺎﺸﺩ ﻭ ﻫﻤﻪﺀ ﺨﻭﺍﻫﺸﺎﺕ ﺘﺎﻥ ﺒﺭﺁﻭﺭﺩﻩ ﺸﻭﺩ‪ .‬ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﺩﻗﻴﻘﺘﺭ ﻭ ﺴﺎﺯﮔﺎﺭ ﺒﺎ ﺍﻝﻔﺎﻅ ﺁﻴﻪ ﺍﺴﺕ‪.‬‬

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‫ﻨﻪ ﭽﻨﻴﻥ ﻜﺘﺎﺒﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﺩ‪ ،‬ﻨﻪ ﺨﺩﺍ ﺒﺎ ﻤﺴﻠﻤﺎﻨﺎﻥ ﻫﻤﺎﻨﮕﻭﻨﻪ ﻤﻌﺎﻤﻠﻪ ﺨﻭﺍﻫﺩﻜﺭﺩ ﻜﻪ ﺒﺎ ﻋﻨﺎﺼﺭ ﻤﺠﺭﻡ‬
‫ﻤىﻜﻨﺩ ﻭ ﻨﻪ ﺍﻨﺘﻅﺎﺭﺍﺘﻰ ﻜﻪ ﺩﺭﻤﻭﺭﺩ ﺨﻭﺩ ﻭ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺩﺍﺭﻴﺩ ﺒﺭﺁﻭﺭﺩﻩ ﺨﻭﺍﻫﺩ ﺸﺩ‪.‬‬
‫ﺍﮔﺭ ﺒﻪ ﺩﺍﺴﺘﺎﻥ ﺒﺎﻏﺩﺍﺭﺍﻨﻰ ﺘﻭﺠﻪ ﻜﻨﻴﻡ ﻜﻪ ﺩﺭ ﺁﻥ ﻨﺎﺒﻭﺩ ﺸﺩﻥ ﺤﺎﺼل ﺘﻼﺵ ﻫﺎﻯ ﮔﺭﻭﻩ ﻤﺠﺭﻤﻰ ﺒﻨﺎﺒﺭ ﻋﺯﺍﻴﻡ‬
‫ﻨﺎﭙﺎﻙ ﺸﺎﻥ ﺒﻪ ﻨﻤﺎﻴﺵ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ ﻭ ﺁﻴﻪ "ﺍﻓﻨﺠﻌل ﺍﻝﻤﺴﻠﻤﻴﻥ ﻜﺎﻝﻤﺠﺭﻤﻴﻥ" ﺭﺍ ﻜﻪ ﺩﺭ ﺁﻥ ﻋﺩﻡ ﻤﻌﺎﻤﻠﻪ ﺸﺒﻴﻪ ﻤﺠﺭﻤﺎﻥ ﺒﺎ‬
‫ﻤﺴﻠﻤﺎﻨﺎﻥ ﺘﻭﻀﻴﺢ ﻴﺎﻓﺘﻪ‪ ،‬ﺩﺭ ﺭﻭﺸﻨﺎﺌﻰ ﺍﻴﻥ ﺩﺍﺴﺘﺎﻥ ﺒﻪ ﺍﺭﺯﻴﺎﺒﻰ ﺒﮕﻴﺭﻴﻡ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻨﺘﻴﺠﻪ ﻤىﺭﺴﻴﻡ ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ‬
‫ﺘﺼﻭﺭ ﺨﺎﻁﺊ ﻭ ﺍﺸﺘﺒﺎﻩ ﺁﻤﻴﺯ ﻋﻨﺎﺼﺭ ﻤﺠﺭﻡ ﺩﺭ ﻤﻭﺭﺩ ﻤﺴﻠﻤﺎﻨﺎﻥ ﻨﻔﻰ ﺸﺩﻩ‪ ،‬ﺁﻨﺎﻥ ﻤىﮕﻔﺘﻨﺩ ﻜﻪ ﺘﻼﺵ ﻫﺎ ﻭ ﻜﻭﺸﺵ‬
‫ﻫﺎﻯ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺒﻪ ﻫﺩﺭ ﺨﻭﺍﻫﺩ ﺭﻓﺕ ﻭ ﺒﻪ ﻨﺘﻴﺠﻪ ﺍﻯ ﻨﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻭ ﺤﺎﺼﻠﻰ ﺍﺯﺁﻥ ﻨﺨﻭﺍﻫﻨﺩ ﮔﺭﻓﺕ‪ .‬ﺍﻴﻥ ﺁﻴﺎﺕ‬
‫ﺫﻫﻨﻴﺕ ﻤﺠﺭﻤﺎﻨﻪ ﺁﻨﺎﻨﺭﺍ ﺭﺩ ﻤىﻜﻨﺩ ﻭ ﺒﺭ ﺍﻴﻥ ﺘﺄﻜﻴﺩ ﻤىﻨﻤﺎﻴﺩ ﻜﻪ ﺨﺩﺍﻭﻨﺩ ﻫﺭﮔﺯ ﺒﺎ ﻤﺴﻠﻤﺎﻨﺎﻥ ﻫﻤﺎﻥ ﻤﻌﺎﻤﻠﻪ ﺍﻯ ﺭﺍ‬
‫ﻨﺨﻭﺍﻫﺩ ﻜﺭﺩ ﻜﻪ ﺒﺎ ﮔﺭﻭﻫﻬﺎﻯ ﻤﺠﺭﻡ ﻤىﻜﻨﺩ‪ .‬ﺸﻤﺎ ﻨﻤىﺘﻭﺍﻨﻴﺩ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺍﺩﻋﺎﻯ ﺩﺭﻭﻏﻴﻥ ﺘﺎﻥ ﻫﻴﭻ ﺩﻝﻴﻠﻰ ﺭﺍ ﺍﺯ‬
‫ﻜﺘﺎﺏ ﺨﺩﺍ ﺍﺭﺍﺌﻪ ﻜﻨﻴﺩ‪.‬‬
‫‪39‬ـ ﺩﺭ ﺒﺎﺭﻩ ﺍﻴﻥ ﺁﻴﻪ ﻨﻴﺯ ﻤﺜل ﺁﻴﻪ ﻗﺒﻠﻰ ﺩﻭ ﺘﻌﺒﻴﺭ ﺭﺍ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺁﻴﺎ ﺨﺩﺍ ﭽﻨﺎﻥ ﺘﻌﻬﺩ ﻭ ﭙﻴﻤﺎﻥ ﻤﺤﻜﻤﻰ ﺒﺎ ﺸﻤﺎ ﺩﺍﺭﺩ ﻜﻪ ﺘﺎ ﺭﻭﺯ ﻗﻴﺎﻤﺕ ﺩﻭﺍﻡ ﻤىﻜﻨﺩ‪ ،‬ﻤﺒﻨﻰ ﺒﺭ ﺍﻴﻨﻜﻪ ﺒﺭﺍﻯ‬
‫ﺸﻤﺎ ﻫﺭ ﺁﻨﭽﻪ ﺤﻜﻡ ﻤىﻜﻨﻴﺩ ﻭ ﻗﻀﺎﻭﺕ ﻤىﻨﻤﺎﺌﻴﺩ‪ ،‬ﺘﺄﻤﻴﻥ ﺨﻭﺍﻫﺩ ﺸﺩ؟ ﺁﻴﺎ ﻤىﺘﻭﺍﻨﻴﺩ ﻤﻴﺜﺎﻕ ﻭ ﭙﻴﻤﺎﻨﻰ ﺭﺍ ﺍﺭﺍﺌﻪ ﻜﻨﻴﺩ ﻜﻪ‬
‫ﺩﺭ ﺁﻥ ﺒﻪ ﺸﻤﺎ ﺍﻁﻤﻴﻨﺎﻥ ﺩﺍﺩﻩ ﺸﺩﻩ ﻜﻪ ﻫﺭﭽﻪ ﺤﻜﻡ ﻜﻨﻴﺩ ﺘﻌﻤﻴل ﻤىﺸﻭﺩ ﻭ ﻫﺭ ﻗﻀﺎﻭﺘﻰ ﻜﻪ ﺩﺭ ﻤﻭﺭﺩ ﺁﻴﻨﺩﻩ ﺨﻭﺩ ﺒﻌﻤل‬
‫ﺁﺭﻴﺩ ﺠﺎ ﻤىﺎﻓﺘﺩ ﻭ ﻋﻤﻠﻰ ﻤىﺸﻭﺩ؟!‬
‫ﺏ‪ :‬ﺁﻴﺎ ﺨﺩﺍﻭﻨﺩ ﺘﻌﻬﺩ ﻭ ﭙﻴﻤﺎﻥ ﺩﻭﺍﻤﺩﺍﺭﻯ ﺘﺎ ﺭﻭﺯ ﻗﻴﺎﻤﺕ ﺒﺎ ﺸﻤﺎ ﺩﺍﺭﺩ ﻭ ﻤﻠﺯﻡ ﺒﻪ ﻤﺭﺍﻋﺎﺕ ﺁﻥ ﺩﺭ ﺒﺎﺭﻩ ﺸﻤﺎﺴﺕ؟‬
‫ﺍﮔﺭ ﭽﻨﻴﻥ ﻤىﺒﻭﺩ ﺩﺭ ﺁﻨﺼﻭﺭﺕ ﺒﺩﻭﻥ ﻫﻴﭽﮕﻭﻨﻪ ﺘﺭﺩﻴﺩﻯ ﻫﺭﭽﻪ ﺤﻜﻡ ﻤىﻜﺭﺩﻴﺩ ﺘﻌﻤﻴل ﻤىﺸﺩ ﻭ ﻫﺭ ﻗﻀﺎﻭﺘﻰ ﻜﻪ ﺩﺭ‬
‫ﺒﺎﺭﻩ ﺁﻴﻨﺩﻩ ﺨﻭﺩ ﺩﺍﺸﺘﻴﺩ ﺠﺎ ﻤىﺎﻓﺘﺎﺩ‪ .‬ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﻤﺜل ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺩﺭ ﺁﻴﻪ ﻗﺒل‪ ،‬ﺒﺩﻝﻴل ﺍﻴﻨﻜﻪ ﺘﻜﻠﻔﻰ ﺩﺭ ﺁﻥ ﺒﻜﺎﺭ ﻨﺭﻓﺘﻪ‬
‫ﻭ ﺍﻝﻔﺎﻅ ﺒﻪ ﻤﻌﻨﺎﻯ ﺍﺼﻠﻰ ﺁﻥ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ ،‬ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪.‬‬
‫‪40‬ـ ﭽﻪ ﻜﺴﻰ ﺍﺯ ﻤﻴﺎﻥ ﺸﻤﺎ ﻀﺎﻤﻥ ﺍﻴﻥ ﭙﻴﻤﺎﻥ ﻭ ﻤﻴﺜﺎﻕ ﺍﺴﺕ؟‬
‫‪41‬ـ ﺁﻴﺎ ﻤﮕﺭ ﻜﺴﻰ ﺭﺍ ﺴﺭﺍﻍ ﺩﺍﺭﻴﺩ ﻜﻪ ﺩﺭ ﺍﻝﻭﻫﻴﺕ ﻭ ﺭﺒﻭﺒﻴﺕ ﺸﺭﻴﻙ ﺨﺩﺍﺴﺕ ﻭ ﺩﺭ ﺍﺩﺍﺭﻩ ﺍﻤﻭﺭ ﻭ ﺘﻌﻴﻴﻥ‬
‫ﻋﻭﺍﻗﺏ ﻭ ﺍﻨﺠﺎﻡ ﻜﺎﺭﻫﺎ ﻨﻘﺸىﺩﺍﺭﺩ؟! ﺍﻴﻥ ﺸﺭﻜﺎﻴﻰ ﺭﺍ ﻜﻪ ﺒﺘﻭﺍﻨﻨﺩ ﺘﻤﻨﻴﺎﺕ ﺁﻨﺎﻥ ﺭﺍ ﺒﺭ ﺁﻭﺭﺩﻩ ﺴﺎﺯﻨﺩ ﻭ ﺁﺭﻭﺯﻫﺎﻯ ﺸﺎﻨﺭﺍ‬
‫ﺘﺤﻘﻕ ﺒﺨﺸﻨﺩ‪ ،‬ﺒﻴﺎﺭﻨﺩ‪ ،‬ﺍﮔﺭ ﺼﺎﺩﻕ ﺍﻨﺩ!!‬
‫‪42‬ـ ﺭﻭﺯﻳﻜﻪ ﺳﺎﻕ ﻫﺎ ﻣﻜﺸﻮﻑ ﺷﻮﺩ ﻭ ﺁﻧﺎﻥ ﺑﻪ‬ ‫ق‬

‫‪ٍ َ َ+ v‬‬ ‫‪َ َْ$‬م ‪ُ َ:ْ'ُ$‬‬
‫ﺳﺠﺪﻩ ﻓﺮﺍﺧﻮﺍﻧﺪﻩ ﺷﻮﻧﺪ‪ ،‬ﻭﱃ ﻧﺘﻮﺍﻧﻨﺪ‪.‬‬ ‫‪4‬‬
‫ن ِإَ‪ N‬ا‪ِ ُFL‬د &َ َ‬ ‫َو‪َ َْ+ْ)ُ$‬‬
‫‪43‬ـ ﭼﺸﻢ ﻫﺎﻯ ﺷﺎﻥ ﻓﺮﻭ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﺫﻟﺖ ﻭ ﺯﺑﻮﱏ‬ ‫ن*‬ ‫‪َ ُ1ِKَ*َْ$‬‬
‫ ‪%Z‬ن ‪,‬د‪ 3‬ا"'‪ V8M ،3‬از ا‪3T 6‬‬ ‫ﺧ‪‬ﺎ ِﺷ ‪‬ﻌ ﹰﺔ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﻫ ﹸﻘ ‪‬ﻬ ‪‬ﻢ ِﺫﻟﱠ ﹲﺔ‬
‫"ا)ا‪ 3%‬ى‪ ،%‬در ‪) G GI‬د‪.%‬‬ ‫‪‬ﻭ ﹶﻗ ‪‬ﺪﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍﻟﺴ‪‬ﺠ‪‬ﻮ ِﺩ‬
‫‪44‬ـ ﭘﺲ ﺑﮕﺬﺍﺭ ﻣﺮﺍ ﻭ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺳ‪‬ﺎِﻟﻤ‪‬ﻮ ﹶﻥ *‬
‫ﺗﻜﺬﻳﺐ ﻣىﻜﻨﺪ‪ ،‬ﺣﺘﻤﹰﺎ ﺑﻪ ﳓﻮﻯ ﺁﻧﺎﻧﺮﺍ ﺗﺪﺭﳚﻰ‬

‫‪158‬‬
‫ﻧﺎﺑﻮﺩ ﻛﻨﻴﻢ ﻛﻪ ﻧﺪﺍﻧﻨﺪ‪.‬‬ ‫ب <‪َJ‬ا‬‫&َ َ‪J‬رِْ} َو‪ُ JG َ'ُ$ َ8‬‬

‫‪45‬ـ ﺑﻪ ﺁﻧﺎﻥ ﻣﻬﻠﺖ ﻣىﺪﻫﻢ‪ ،‬ﺍﻣﺎ ﺑىﮕﻤﺎﻥ ﻛﻪ‬ ‫ َ‪ِ ْ)َ*َْE‬رُ<ُْ ‪ْG8‬‬ ‫اْ‪ِ $ِ)َk‬‬
‫ﺗﺪﺑﲑﻡ ﺍﺳﺘﻮﺍﺭ ﻭ ﻣﺘﲔ ﺍﺳﺖ‪.‬‬ ‫ن*‬ ‫ َ‪َ َُْ1َ$ 3‬‬ ‫َْ ُ‬
‫‪‬ﻭﹸﺃ ‪‬ﻣﻠِﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇﻥﱠ ﹶﻛ ‪‬ﻴﺪِﻱ ‪‬ﻣﺘِﲔ *‬
‫‪42‬ـ ﺩﺭ ﻤﻭﺭﺩ ﺍﻴﻥ ﺁﻴﻪ ﺩﻭ ﺭﺃﻯ ﻗﺎﺒل ﺫﻜﺭ ﺭﺍ ﻤﻴﺎﻥ ﻤﻔﺴﺭﺍﻥ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺭﻭﺯﻴﻜﻪ ﺴﺎﻕ ﻫﺎ )ﺍﺯ ﺸﺩﺕ ﻫﻭل ﻭ ﻫﻴﺒﺕ( ﺒﺭﻫﻨﻪ ﺸﻭﻨﺩ‪ ،‬ﺭﻭﺯﻯ ﺭﺍ ﺸﺎﻫﺩ ﺒﺎﺸﻨﺩ ﻜﻪ ﺍﺯ ﻫﻴﺒﺕ ﺤﻭﺍﺩﺙ ﺁﻥ‬
‫ﺠﺎﻤﻪ ﺭﺍ ﻓﺭﺍﻜﺸﻨﺩ ﻭ ﭙﺎ ﺒﻔﺭﺍﺭ ﻨﻬﻨﺩ‪ ،‬ﺒﻪ ﺴﺠﺩﻩ ﻭ ﺍﻨﻘﻴﺎﺩ ﻓﺭﺍﺨﻭﺍﻨﺩﻩ ﺸﻭﻨﺩ ﻭﻝﻰ ﺘﻭﺍﻥ ﺁﻨﺭﺍ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ‪ .‬ﻫﻴﺒﺕ ﺁﻨﺭﻭﺯ‬
‫ﺤﻭﺍﺱ ﺸﺎﻨﺭﺍ ﭙﺭﺕ ﻜﺭﺩﻩ‪ ،‬ﻋﻘل ﺸﺎﻨﺭﺍ ﺭﺒﻭﺩﻩ ﻭ ﺘﻭﺍﻥ ﺴﺠﺩﻩ ﺭﺍ ﺍﺯ ﺁﻨﺎﻥ ﺴﻠﺏ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺏ‪ :‬ﺭﻭﺯﻴﻜﻪ ﺤﻘﺎﻴﻕ ﺒﺭﻤﻼ ﺸﻭﺩ‪ ،‬ﺤﺠﺎﺏ ﻫﺎ ﻭ ﭙﺭﺩﻩ ﻫﺎ ﻜﻨﺎﺭ ﺭﻭﻨﺩ‪ ،‬ﺭﻴﺸﻪ ﻭ ﺒﻨﻴﺎﺩ ﻫﻤﻪﺀ ﺤﻘﺎﻴﻕ ﻤﻜﺸﻭﻑ ﺸﻭﺩ‪،‬‬
‫ﻫﻤﻪ ﭽﻴﺯ ﺁﻨﺎﻨﺭﺍ ﺒﻪ ﺴﺠﺩﻩ ﻭ ﺍﻨﻘﻴﺎﺩ ﻓﺭﺍﺨﻭﺍﻨﺩ‪ ،‬ﻭﻝﻰ ﺁﻨﺎﻥ ﺍﺯ ﺭﻓﺘﻥ ﺒﻪ ﺴﺠﺩﻩ ﻋﺎﺠﺯ ﺒﺎﺸﻨﺩ‪ ،‬ﭽﻭﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺯﻨﺩﮔﻰ‬
‫ﺨﻭﺩ ﺴﺠﺩﻩ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﺭﺍ ﺘﻤﺭﻴﻥ ﻨﻜﺭﺩﻩ ﺒﻭﺩﻨﺩ‪.‬‬
‫ﺘﻭﺠﻴﻪ ﺍﻭل ﺩﻗﻴﻘﺘﺭ ﻭ ﺒﺎ ﺠﻭ ﻋﻤﻭﻤﻰ ﺴﻭﺭﻩ ﺴﺎﺯﮔﺎﺭ ﺘﺭ ﺍﺴﺕ‪.‬‬
‫‪43‬ـ ﺁﺜﺎﺭ ﺘﺭﺱ ﻭ ﺒﻴﻡ ﺩﺭ ﺴﻴﻤﺎﻯ ﺸﺎﻥ ﻨﻤﺎﻴﺎﻥ‪ ،‬ﺍﺯ ﮔﺫﺸﺘﻪ ﻫﺎﻯ ﺸﺎﻥ ﻨﺎﺩﻡ ﻭ ﭙﺸﻴﻤﺎﻥ‪ ،‬ﺩﻴﺩﻩ ﻫﺎﻯ ﺸﺎﻥ ﻓﺭﻭ‬
‫ﺍﻓﺘﺎﺩﻩ‪ ،‬ﺨﺠل ﻭ ﺸﺭﻤﻨﺩﻩ ﻭ ﭽﻨﺎﻥ ﺫﻝﻴل ﻭ ﺯﺒﻭﻥ ﻜﻪ ﺫﻝﺕ ﻭ ﺯﺒﻭﻨﻰ ﺒﺭﻫﻤﻪ ﻭﺠﻭﺩ ﺸﺎﻥ ﭙﺭﺩﻩ ﺍﻓﮕﻨﺩﻩ‪ ،‬ﭽﻨﻴﻥ ﺍﺴﺕ‬
‫ﻭﻀﻌﻴﺕ ﻜﺴﻰ ﻜﻪ ﺩﺭ ﮔﺫﺸﺘﻪ ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺘﻨﺩﺭﺴﺕ ﺒﻭﺩ‪ ،‬ﺒﻪ ﺴﺠﺩﻩ ﻓﺭﺍﺨﻭﺍﻨﺩﻩ ﻤىﺸﺩ‪ ،‬ﻭﻝﻰ ﺨﻭﺩﺩﺍﺭﻯ ﻤىﻭﺭﺯﻴﺩ ﻭ‬
‫ﻜﺒﺭ ﻭ ﻏﺭﻭﺭﺵ ﻨﻤىﮕﺫﺍﺸﺕ ﺒﻪ ﺤﻕ ﺘﺴﻠﻴﻡ ﺸﻭﺩ ﻭ ﺩﺭ ﺒﺭﺍﺒﺭ ﺨﺩﺍ ﺒﻪ ﺴﺠﺩﻩ ﺒﺭﻭﺩ‪.‬‬
‫‪44‬ـ‪ :45‬ﺍﻴﻥ ﺁﻴﺎﺕ ﻜﺭﻴﻤﻪ ﭽﻨﺩ ﺘﻭﺼﻴﻪ ﺍﻯ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻜﻤﻰ ﺼﺒﺭﻜﻥ‪ ،‬ﺒﻨﮕﺭ ﻜﻪ ﺨﺩﺍ ﺒﺎ ﮔﺭﻭﻩ ﺘﻜﺫﻴﺏ ﻜﻨﻨﺩﻩ ﺍﻴﻥ ﺤﺩﻴﺙ ﭽﻪ ﻤﻌﺎﻤﻠﻪ ﺍﻯ ﻤىﻜﻨﺩ‪ ،‬ﻤﺭﺍﺩ ﺍﺯ ﺍﻴﻥ‬
‫ﺤﺩﻴﺙ ﻴﺎ ﺤﺭﻑ ﻫﺎﻴﻰ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﺁﻴﺎﺕ ﻗﺒﻠﻰ ﺫﻜﺭ ﺸﺩﻩ ﻭ ﻴﺎ ﻤﺠﻤﻭﻉ ﻗﺭﺁﻥ‪.‬‬
‫ﺏ‪ :‬ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺒﻁﻭﺭ ﺘﺩﺭﻴﺠﻰ‪ ،‬ﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﻭ ﺒﺩﻭﻥ ﺁﻨﻜﻪ ﺩﺭﻙ ﻜﻨﻨﺩ ﻭ ﭽﺎﺭﻩ ﺍﻯ ﺒﺴﻨﺠﻨﺩ ﺁﻨﺎﻨﺭﺍ ﻓﺭﺍﺨﻭﺍﻫﺩ‬
‫ﮔﺭﻓﺕ‪.‬‬
‫ﺝ‪ :‬ﺴﻨﺕ ﺍﻝﻬﻰ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻤﻬﻠﺕ ﻤىﺩﻫﺩ‪ ،‬ﺍﺘﻤﺎﻡ ﺤﺠﺕ ﻤىﻜﻨﺩ‪ ،‬ﺒﺯﻭﺩﻯ ﻭ ﻤﺘﺼل ﻨﺨﺴﺘﻴﻥ ﺍﻗﺩﺍﻤﺎﺕ‬
‫ﻋﺼﻴﺎﻨﮕﺭﺍﻨﻪ ﻤﺅﺍﺨﺫﻩ ﻨﻤىﻜﻨﺩ‪ ،‬ﻝﺤﻅﻪ ﺨﺎﺹ ﻭ ﻤﻌﻴﻨﻰ ﺭﺍ ﺒﺭﺍﻯ ﻓﺭﻭﺩ ﺁﻤﺩﻥ ﺁﺨﺭﻴﻥ ﺘﺎﺯﻴﺎﻨﻪ ﻋﺫﺍﺏ ﺒﺭ ﻓﺭﻕ‬
‫ﻋﺼﻴﺎﻨﮕﺭﺍﻥ ﺘﻌﻴﻴﻥ ﻜﺭﺩﻩ‪ ،‬ﺘﺎ ﺁﻥ ﺯﻤﺎﻥ ﺘﻌﺫﻴﺏ ﺸﺎﻥ ﺘﺩﺭﻴﺠﻰ ﺍﺴﺕ‪ .‬ﺨﺸﺘﻰ ﭙﻰ ﺨﺸﺕ ﺩﻴﮕﺭﻯ ﺍﺯ ﺒﻨﺎﻯ ﺴﻠﻁﻪ ﭙﻭﺸﺎﻝﻰ‬
‫ﺸﺎﻥ ﻜﻨﺩﻩ ﻤىﺸﻭﺩ‪ ،‬ﻫﺭﮔﺎﻤﻰ ﻜﻪ ﺒﻪ ﺠﻠﻭ ﻤىﮕﺫﺍﺭﻨﺩ ﺩﺭ ﻭﺍﻗﻊ ﺒﺴﻭﻯ ﻨﺎﺒﻭﺩﻯ ﺨﻭﺩ ﺠﻠﻭ ﻤىﺭﻭﻨﺩ‪ ،‬ﻫﺭ ﺘﺩﺒﻴﺭﻯ ﻜﻪ‬
‫ﺒﺭﺍﻯ ﺒﻘﺎ ﻭ ﺩﻭﺍﻡ ﺴﻠﻁﻪ ﺸﺎﻥ ﺒﻜﺎﺭ ﻤىﺒﺭﻨﺩ ﻨﻤىﺩﺍﻨﻨﺩ ﻜﻪ ﮔﻭﺭ ﺨﻭﺩ ﺭﺍ ﺒﺩﺴﺕ ﺨﻭﺩ ﻤىﻜﻨﻨﺩ‪.‬‬
‫ﺩ‪ :‬ﺘﺩﺒﻴﺭ ﺍﻝﻬﻰ ﺩﺭ ﺠﻬﺕ ﻤﺅﺍﺨﺫﻩ ﻨﻴﺭﻭﻫﺎﻯ ﺸﺭ ﻭ ﻓﺴﺎﺩ‪ ،‬ﻤﺘﻴﻥ ﻭ ﺴﻨﺠﻴﺩﻩ ﻭ ﺩﻗﻴﻕ ﺍﺴﺕ‪ ،‬ﺍﺤﺩﻯ ﺭﺍ ﻴﺎﺭﺍﻯ ﻤﻘﺎﺒﻠﻪ‬
‫ﺒﺎ ﺁﻥ ﻨﻴﺴﺕ‪ ،‬ﻤﺒﺎﺩﺍ ﻤﻬﻠﺘﻰ ﻜﻪ ﺒﻪ ﺍﻴﻥ ﻋﺼﻴﺎﻨﮕﺭﺍﻥ ﺩﺍﺩﻩ ﻤىﺸﻭﺩ ﺒﻪ ﻋﻨﻭﺍﻥ ﺴﺴﺘﻰ ﻭ ﻗﺼﻭﺭ ﺩﺭ ﺘﺩﺒﻴﺭ ﺘﻠﻘﻰ ﺸﻭﺩ‪.‬‬
‫ﻓﺭﺼﺕ ﻫﺎ ﻭ ﻤﻬﻠﺕ ﻫﺎ ﻨﺒﺎﻴﺩ ﺴﺘﻤﮕﺭﺍﻥ ﻤﻐﺭﻭﺭ ﻭ ﺴﺭﻜﺵ ﺭﺍ ﺒﻔﺭﻴﺒﺩ ﻭ ﺍﺯ ﻜﻴﻔﺭ ﺸﺩﻴﺩ ﺍﻝﻬﻰ ﻏﺎﻓل ﺴﺎﺯﺩ‪.‬‬

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‫‪46‬ـ ﻳﺎ ﻣﮕﺮ ﭘﺎﺩﺍﺷﻰ ﺭﺍ ﺍﺯ ﺁﻧﺎﻥ ﻣىﻄﻠﱮ ﻛﻪ ﺁﻧﺎﻥ‬ ‫َأمْ َْ‪َ ُْ<َُA‬أًْا &َ<ُْ ‪G8‬‬
‫ﺍﺯ ﭘﺮﺩﺍﺧﺘﺶ ﮔﺮﺍﻧﺒﺎﺭ ﺍﻧﺪ "ﻭ ﺍﺣﺴﺎﺱ ﮔﺮﺍﱏ‬ ‫ن*‬ ‫‪ٍ َ ْ~.8‬م ‪َ َُ[ْcL8‬‬
‫ﻣىﻜﻨﻨﺪ"‪.‬‬ ‫ &َ<ُْ‬
‫َأمْ ‪)َ Eِ+‬هُ ُ اْ~َْ ُ‬
‫ن*‬ ‫‪َ ُCُ*ْ'َ$‬‬
‫‪47‬ـ ﻳﺎ ﻣﮕﺮ ﺍﺳﺮﺍﺭ ﻏﻴﺒﱮ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺷﺎﻥ ﺍﺳﺖ ﻛﻪ‬
‫‪َ W‬و َ‪3‬‬ ‫&َ]ْ‪َ ِ ْ'ُkِ ِْC‬ر‪َ G‬‬
‫ﻣىﻨﻮﻳﺴﻨﺪ‪.‬‬ ‫ت ِإذْ‬ ‫ اْ‪ِ ُk‬‬ ‫َ'ُ آَ‪ِ َِt‬‬
‫‪48‬ـ ﭘﺲ ﺗﺎ )ﺻﺪﻭﺭ( ﺣﻜﻢ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺷﻜﻴﺒﺎﺋﻰ‬ ‫َدَى َوهُ َ ‪ُْ'َ8‬مٌ *‬
‫ﻛﻦ ﻭ ﻣﺎﻧﻨﺪ ﺻﺎﺣﺐ ﻣﺎﻫﻰ )ﻳﻮﻧﺲ( ﻣﺒﺎﺵ ﻛﻪ ﻓﺮﻳﺎﺩ‬ ‫‪ 3َ ْ.‬أَن َ)َا َرآَ ُ‪G8 ٌ\َْ1ِ H‬‬
‫ﻛﺸﻴﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﺸﻤﮕﲔ ﺑﻮﺩ‪.‬‬ ‫‪.‬ر‪ِ ََ1ِْ Jَ ِCُEَ Hِ G‬ء َوهُ َ‬
‫‪49‬ـ ﺍﮔﺮ ﻧﻌﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺍﻭ ﺭﺍ ﻓﺮﺍ ﳕىﮕﺮﻓﺖ‪،‬‬ ‫‪ُ8ْJَ8‬مٌ *‬
‫ﺩﺭ )ﺳﺮﺯﻣﲔ( ﺑﺮﻫﻨﻪ ﺍﻯ )ﺑىﮕﻴﺎﻩ ﻭ ﺳﺎﻳﻪ( ﺍﻓﮕﻨﺪﻩ‬
‫‬
‫&َْ*َ‪َ ُ َC‬ر‪َ ِ8 Hُ ََ1َFَ& Hُ L‬‬
‫ﻣىﺸﺪ ﻭ ﻣﺬﻣﺖ ﺷﺪﻩ ﺍﻯ ﻣىﺒﻮﺩ‪.‬‬ ‫*‬ ‫ا‪َ ِkِ.t‬‬
‫‪50‬ـ ﻭﱃ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺍﻭ ﺭﺍ ﺑﺮﮔﺰﻳﺪ ﻭ ﺍﺯ ﺻﺎﳊﺎﻥ‬ ‫ آََُواْ‬ ‫َوإِن ‪ُ َ'َ$‬د ا‪َ $ِJ.‬‬
‫ ار داد‪.‬‬ ‫‪ِ َtَْAِ W‬رهِْ َ‪.‬‬ ‫َُ=ِْ[َُ َ‬
‫‪51‬ـ ﻭ ﺑىﺘﺮﺩﻳﺪ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻛﺎﻓﺮﺍﻥ ﻗﺮﺁﻥ ﺭﺍ‬ ‫ن‬
‫َِ‪ُ1‬اْ ا ‪JG‬آْ َ َو‪َ ُُ[َ$‬‬
‫ﻣىﺸﻨﻮﻧﺪ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﺗﺮﺍ ﺑﺎ ﺩﻳﺪﻩ ﻫﺎﻯ‬ ‫ِإ‪ُEْFََ Hُ .‬نٌ *‬
‫)ﺧﺸﻤﮕﲔ( ﺷﺎﻥ ﺑﻠﻐﺰﺍﻧﻨﺪ‪ ،‬ﻣىﮕﻮﻳﻨﺪ‪ :‬ﺍﻭ ﺣﺘﻤﹰﺎ‬ ‫‬
‫َو‪ َ8‬هُ َ ِإ ‪ِ 3.‬ذآٌْ ‪َ ََِ1ْG‬‬
‫ﺩﻳﻮﺍﻧﻪ ﺍﻯ ﺍﺳﺖ‪.‬‬ ‫*‬
‫‪52‬ـ در '‪ H‬او ‪)E n8 a‬ى اى ‪+‬ن‪.‬‬
‫‪46‬ـ ﻜﺎﻓﺭﺍﻥ ﺩﺭ ﺘﻤﺎﻤىﺘﺒﻠﻴﻐﺎﺕ ﺨﺼﻤﺎﻨﻪ ﺨﻭﺩ ﺒﺭ ﺍﻴﻥ ﻨﻜﺘﻪ ﺘﺭﻜﻴﺯ ﺩﺍﺸﺘﻨﺩ ﻭ ﺩﺍﺭﻨﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻭ ﻴﺎﺭﺍﻥ ﻭ‬
‫ﭙﻴﺭﻭﺍﻨﺵ ﺩﺭ ﺘﻼﺵ ﻫﺎﻯ ﺸﺎﻥ ﻨﻪ ﺒﻪ ﻨﺘﻴﺠﻪ ﺍﻯ ﺩﺭ ﺩﻨﻴﺎ ﺩﺴﺕ ﺨﻭﺍﻫﻨﺩ ﻴﺎﻓﺕ ﻭ ﻨﻪ ﺩﺭ ﺁﺨﺭﺕ‪ ،‬ﻗﺭﺁﻥ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ‬
‫ﺁﻨﺎﻥ ﻤىﻔﺭﻤﺎﻴﺩ‪:‬‬
‫ﻤﮕﺭ ﺘﻭ ﭙﺎﺩﺍﺸﻰ ﺭﺍ ﺍﺯ ﺁﻨﺎﻥ ﺨﻭﺍﺴﺘﻪ ﺍﻯ‪ ،‬ﭙﺎﺩﺍﺸﻰ ﺭﺍ ﻜﻪ ﺁﻨﺎﻥ ﺒﺭﺍﻯ ﺨﻭﺩ ﻏﺭﺍﻤﺕ ﻤىﺸﻤﺎﺭﻨﺩ ﻭ ﺒﺭﺩﻭﺵ ﺸﺎﻥ‬
‫ﺴﻨﮕﻴﻨﻰ ﻤىﻜﻨﺩ ﻭ ﻻﺒﺩ ﺍﺯ ﺩﺍﺩﻨﺵ ﺒﻪ ﺘﻭ ﺍﺒﺎ ﻤىﻭﺭﺯﻨﺩ ﻭ ﺒﻪ ﺍﻴﻥ ﺘﺭﺘﻴﺏ ﺘﺭﺍ ﺍﺯ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ ﭙﺎﺩﺍﺵ ﻭ ﺤﺎﺼل ﺠﻬﺎﺩ ﻭ‬
‫ﻤﺒﺎﺭﺯﻩ ﺍﺕ ﻤﺤﺭﻭﻡ ﻤىﺴﺎﺯﻨﺩ؟! ﺍﮔﺭ ﭙﺎﺩﺍﺵ ﺍﻋﻤﺎل ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺁﻨﺎﻥ ﺒﺎﺸﺩ ﺩﺭﺴﺕ ﺍﺴﺕ ﻜﻪ ﺘﻭ ﻭ ﭙﻴﺭﻭﺍﻨﺕ ﻫﺭﮔﺯ ﺒﻪ‬
‫ﻨﺘﻴﺠﻪ ﺍﻯ ﻨﺨﻭﺍﻫﻴﺩ ﺭﺴﻴﺩ‪ ،‬ﻭﻝﻰ ﺍﮔﺭ ﺨﺩﺍ ﺒﻪ ﺍﻋﻤﺎل ﺒﻨﺩﮔﺎﻨﺵ ﭙﺎﺩﺍﺵ ﻤىﺩﻫﺩ‪ ،‬ﭙﺱ ﺍﻴﺸﺎﻥ ﻨﻤىﺘﻭﺍﻨﻨﺩ ﺒﺎ ﺘﺒﻠﻴﻐﺎﺕ ﻭ ﺘﻼﺵ‬

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‫ﻫﺎﻯ ﺨﺼﻤﺎﻨﻪ ﺸﺎﻥ ﻤﺎﻨﻊ ﺘﺤﻘﻕ ﺁﻥ ﮔﺭﺩﻨﺩ‪.‬‬
‫‪47‬ـ ﻤﮕﺭ ﺁﻨﺎﻥ ﺍﺯ ﻏﻴﺏ ﻤىﺩﺍﻨﻨﺩ‪ ،‬ﻜﺴﻰ ﺁﻨﺎﻨﺭﺍ ﺍﺯ ﻏﻴﺏ ﻤﻁﻠﻊ ﺴﺎﺨﺘﻪ ﻭ ﺩﺭ ﺒﺎﺭﻩ ﺁﻴﻨﺩﻩ ﻤﺴﻠﻤﺎﻨﺎﻥ ﺩﺭ ﺩﻨﻴﺎ ﻭ‬
‫ﺁﺨﺭﺕ ﺒﻪ ﺁﻨﺎﻥ ﮔﻔﺘﻪ ﻜﻪ ﺍﻴﻥ ﮔﺭﻭﻩ ﻫﺭﮔﺯ ﺒﻪ ﺁﺭﻤﺎﻥ ﻫﺎﻯ ﺨﻭﺩ ﻨﺨﻭﺍﻫﺩ ﺭﺴﻴﺩ ﻭ ﻨﺘﺎﺌﺠﻰ ﺒﺭ ﺘﻼﺵ ﻫﺎ ﻭ ﻜﻭﺸﺵ ﻫﺎﻯ‬
‫ﺸﺎﻥ ﻤﺭﺘﺏ ﻨﺨﻭﺍﻫﺩ ﺸﺩ؟! ﻜﺠﺎﺴﺕ ﺴﻨﺩ ﺍﻴﻥ ﻋﻠﻡ ﻏﻴﺏ؟!‬
‫‪48‬ـ‪ :50‬ﺒﻪ ﺘﺒﻠﻴﻐﺎﺕ ﻭﺍﻫﻰ ﺁﻨﺎﻥ ﻭﻗﻌﻰ ﻤﮕﺫﺍﺭ‪ ،‬ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺵ‪ ،‬ﺍﺯ ﻤﺨﺎﻝﻔﺕ ﻫﺎ ﻭ ﻝﺠﺎﺠﺕ ﻫﺎﻯ ﺁﻨﺎﻥ‬
‫ﻤﺄﻴﻭﺱ ﻤﺸﻭ‪ .‬ﻤﺒﺎﺩﺍ ﭽﻭﻥ ﻴﻭﻨﺱ)ﻉ( ﺍﺯ ﻨﺘﺎﺌﺞ ﺩﻋﻭﺕ ﺁﻨﺎﻥ ﺒﺴﻭﻯ ﺨﺩﺍ ﻤﺄﻴﻭﺱ ﺸﻭﻯ‪ ،‬ﺩﺭ ﺠﺴﺘﺠﻭﻯ ﻤﺭﺩﻤﺎﻥ ﺩﻴﮕﺭﻯ‬
‫ﺒﺭﻭﻯ‪ ،‬ﻤﺒﺎﺭﺯﻩ ﺭﺍ ﻨﺎﺘﻤﺎﻡ ﺒﮕﺫﺍﺭﻯ ﻭ ﺍﺯ ﻝﺠﺎﺠﺕ ﻫﺎﻯ ﺁﻨﺎﻥ ﭽﻨﺎﻥ ﺨﺸﻤﮕﻴﻥ ﺸﻭﻯ ﻜﻪ ﺍﻤﻴﺩ ﻫﺩﺍﻴﺕ ﺁﻨﺎﻥ ﺭﺍ ﺍﺯ ﺩﺴﺕ‬
‫ﺩﻫﻰ ﻭ ﺁﻨﺎﻨﺭﺍ ﺸﺎﻴﺴﺘﻪ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺒﺸﻤﺎﺭﻯ‪ ،‬ﺘﺎ ﺼﺩﻭﺭ ﻓﺭﻤﺎﻥ ﺍﻝﻬﻰ ﺼﺎﺒﺭ ﻭ ﻤﻨﺘﻅﺭ ﺒﺎﺵ‪ ،‬ﺨﺩﺍ ﺒﺯﻭﺩﻯ ﺤﻜﻤﺵ ﺭﺍ‬
‫ﺼﺎﺩﺭ ﻤىﻜﻨﺩ‪ .‬ﻤﺒﺎﺩﺍ ﺍﺯ ﺴﻨﮕﺭ ﻋﻘﺏ ﻨﺸﻴﻨﻰ ﻜﻨﻰ‪ ،‬ﺩﻴﺩﻯ ﻜﺴﻰ ﻜﻪ ﺴﻨﮕﺭ ﺭﺍ ﻗﺒل ﺍﺯ ﻤﻭﻋﺩﺵ ﺘﺭﻙ ﻜﺭﺩ ﻭ ﻋﻘﺏ‬
‫ﻨﺸﻴﻨﻰ ﻨﻤﻭﺩ‪ ،‬ﺒﺎ ﭽﻪ ﺴﺭﻨﻭﺸﺘﻰ ﻤﻭﺍﺠﻪ ﺸﺩ؟! ﺍﮔﺭ ﻋﻨﺎﻴﺕ ﺍﻝﻬﻰ ﺸﺎﻤل ﺤﺎﻝﺵ ﻨﻤىﺸﺩ‪ ،‬ﻴﺎ ﻫﻤﻭﺍﺭﻩ ﺩﺭ ﺸﻜﻡ ﻤﺎﻫﻰ‬
‫ﻤىﻤﺎﻨﺩ ﻭ ﻴﺎ ﺩﺭ ﺴﺎﺤﻠﻰ ﺒﺭﻫﻨﻪ‪ ،‬ﺒﺩﻭﻥ ﺴﺭﭙﻨﺎﻩ ﻭ ﺴﺎﻴﻪ ﺍﻓﮕﻨﺩﻩ ﻤىﺸﺩ ﻭ ﺸﺎﻴﺴﺘﻪ ﺴﺭﺯﻨﺵ ﻭ ﻤﺫﻤﺕ ‪ .‬ﻭﻝﻰ‬
‫ﭙﺭﻭﺭﺩﮔﺎﺭﺵ ﺍﻭ ﺭﺍ ﺒﺭﮔﺯﻴﺩ ﻭ ﺩﺭ ﺯﻤﺭﻩ ﺼﺎﻝﺤﺎﻥ ﻗﺭﺍﺭ ﺩﺍﺩ‪ ،‬ﺩﻭﺒﺎﺭﻩ ﺒﺴﻭﻯ ﻫﻤﺎﻥ ﻗﻭﻡ ﺒﺭﮔﺸﺕ ﻭ ﺘﻭﻓﻴﻕ ﺁﻨﺭﺍ ﻴﺎﻓﺕ‬
‫ﻜﻪ ﺤﺎﻝﺕ ﺸﺎﻨﺭﺍ ﺍﺼﻼﺡ ﻜﻨﺩ ﻭ ﺭﻫﺒﺭ ﻤﺼﻠﺢ ﺁﻨﺎﻥ ﺸﻭﺩ‪.‬‬
‫‪51‬ـ‪ :52‬ﺍﻴﻥ ﺩﻭ ﺁﻴﻪ ﺁﺨﺭﻯ ﻜﻪ ﺘﺘﻤﻪ ﺴﻭﺭﻩ ﻭ ﺨﻼﺼﻪ ﺁﻥ ﺍﺴﺕ ﻭ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ ﻜﻪ ﻤﻌﺎﻨﺩﻴﻥ ﻝﺠﻭﺝ‬
‫ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺎ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﺍﺯ ﻴﻙ ﺴﻭ ﺒﺎ ﻨﮕﺎﻩ ﻫﺎﻯ ﻏﻀﺏ ﺁﻝﻭﺩ ﻭ ﺨﺸﻤﻨﺎﻙ ﺨﻭﺩ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺒﺭﺨﻭﺭﺩ ﻤىﻜﺭﺩﻨﺩ ﻭ‬
‫ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﺍﻭ ﺭﺍ ﻤﺠﻨﻭﻥ ﻤىﺨﻭﺍﻨﺩﻨﺩ‪ ،‬ﺒﻪ ﻨﻜﺎﺕ ﻤﻬﻡ ﺁﺘﻰ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻨﮕﺎﻩ ﻫﺎﻯ ﺨﺸﻤﮕﻴﻥ ﻜﺎﻓﺭﺍﻥ ﻭ ﺒﺭﺨﻭﺭﺩ ﻏﻀﺏ ﺁﻝﻭﺩ ﺸﺎﻥ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﭽﻨﺎﻥ ﺒﻭﺩ ﻜﻪ ﺍﻨﺘﻅﺎﺭ ﺩﺍﺸﺘﻨﺩ ﺒﺎ‬
‫ﺍﻴﻥ ﻜﺎﺭ ﺤﺘﻤﹰﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﻨﺘﺎﺌﺞ ﺩﻋﻭﺘﺵ ﻤﺄﻴﻭﺱ ﻤىﺴﺎﺯﻨﺩ ﻭ ﺒﻪ ﺘﺭﻙ ﻤﺒﺎﺭﺯﻩ ﻭﺍﺩﺍﺭ ﻤىﻜﻨﻨﺩ‪ .‬ﻨﺯﺩﻴﻙ ﺒﻭﺩ ﻨﮕﺎﻩ ﻫﺎﻯ‬
‫ﺨﺸﻤﮕﻴﻥ ﺁﻨﺎﻥ ﺒﺎﻋﺙ ﺘﻜﺭﺍﺭ ﺘﺠﺭﺒﻪ ﺤﻀﺭﺕ ﻴﻭﻨﺱ)ﻉ( ﺸﻭﺩ ﻭ ﺍﻭ ﻨﻴﺯ ﻤﺒﺎﺭﺯﻩ ﺍﺵ ﺭﺍ ﻨﺎﺘﻤﺎﻡ ﺒﮕﺫﺍﺭﺩ‪.‬‬
‫ﺏ‪ :‬ﻤﺨﺎﻝﻔﺕ ﻭ ﻋﻨﺎﺩ ﻗﺭﻴﺵ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺯﻤﺎﻨﻰ ﺁﻏﺎﺯ ﺸﺩ ﻜﻪ ﺍﻭ ﻗﺭﺁﻥ ﺭﺍ ﺩﺭ ﺒﺭﺍﺒﺭ ﺸﺎﻥ ﮔﺫﺍﺸﺕ ﻭ ﺁﻨﺎﻨﺭﺍ‬
‫ﺒﺴﻭﻯ ﻗﺭﺁﻥ ﺩﻋﻭﺕ ﻜﺭﺩ‪ .‬ﻗﺒل ﺍﺯ ﺩﻋﻭﺕ ﺒﺴﻭﻯ ﻗﺭﺁﻥ ﻨﻪ ﺘﻨﻬﺎ ﻤﺨﺎﻝﻔﺘﻰ ﺒﺎ ﺍﻭ ﻨﺩﺍﺸﺘﻨﺩ ﺒﻠﻜﻪ ﺍﻭ ﺭﺍ ﻓﺭﺯﺍﻨﻪ ﺘﺭﻴﻥ‬
‫ﺸﺨﺼﻴﺕ ﻗﺭﻴﺵ ﻤىﺨﻭﺍﻨﺩﻨﺩ‪ ،‬ﺒﻪ ﺍﻭ ﺒﺭﺍﺩﺭ ﺒﺯﺭﮔﻭﺍﺭ‪ ،‬ﻜﺭﻴﻡ‪ ،‬ﺼﺎﺩﻕ ﻭ ﺍﻤﻴﻥ ﺨﻁﺎﺏ ﻤىﻜﺭﺩﻨﺩ‪.‬‬

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‫ﺝ ـ ﭙﺱ ﺍﺯ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﺍﻭ ﺭﺍ ﻤﺠﻨﻭﻥ ﺨﻭﺍﻨﺩﻨﺩ‪ .‬ﺍﮔﺭ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺁﻨﺎﻨﺭﺍ ﺒﺴﻭﻯ ﻗﺭﺁﻥ ﺩﻋﻭﺕ ﻨﻤىﻜﺭﺩ‪ ،‬ﻨﻪ ﺒﺎ‬
‫ﻨﮕﺎﻩ ﻫﺎﻯ ﺨﺸﻤﮕﻴﻥ ﻭﻏﻀﺏ ﺁﻝﻭﺩ ﺒﺎ ﺍﻭ ﺒﺭﺨﻭﺭﺩ ﻤىﻜﺭﺩﻨﺩ ﻭ ﻨﻪ ﺍﻭ ﺭﺍ ﺩﻴﻭﺍﻨﻪ ﻭ ﻤﺠﻨﻭﻥ ﻤىﺨﻭﺍﻨﺩﻨﺩ‪.‬‬
‫ﺩ ـ ﺨﻴﻠﻰ ﺨﻴﻠﻰ ﺤﻴﺭﺕ ﺁﻭﺭ ﺍﺴﺕ ﻜﻪ ﻋﺩﻩ ﺍﻯ ﻤﻔﻬﻭﻡ ﻭﺍﺭﻭﻨﻪ ﺍﻯ ﺍﺯ ﺍﻴﻥ ﺁﻴﻪ ﮔﺭﻓﺘﻪ ﺍﻨﺩ ﻭﮔﻔﺘﻪ ﺍﻨﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ‬
‫"ﻝﻴﺯﻝﻘﻭﻨﻙ ﺒﺎﺒﺼﺎﺭﻫﻡ" ﻫﻼﻙ ﻜﺭﺩﻥ ﺒﺎ ﺍﺜﺭ ﻤﺭﻤﻭﺯ ﭽﺸﻡ )ﻨﻅﺭ ﻭ ﭽﺸﻡ ﺒﺩ( ﺍﺴﺕ‪ .‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺁﻨﺎﻥ ﻨﻪ ﺒﻪ ﺩﺍﺴﺘﺎﻥ‬
‫ﺤﻀﺭﺕ ﻴﻭﻨﺱ)ﻉ( ﻜﻪ ﻗﺒل ﺍﺯ ﺍﻴﻥ ﺁﻴﻪ ﺁﻤﺩﻩ‪ ،‬ﺘﻭﺠﻪ ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﻭ ﻨﻪ ﺒﻪ ﺤﻜﻡ ﺸﻜﻴﺒﺎﻴﻰ ﻭ ﺼﺒﺭ ﻜﻪ ﺩﺭ ﺍﺒﺘﺩﺍﻯ ﺩﺍﺴﺘﺎﻥ‬
‫ﻤﺘﻭﺠﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﮔﺭﺩﻴﺩﻩ ﺍﻋﺘﻨﺎﻴﻰ ﺩﺍﺸﺘﻪ ﺍﻨﺩ ﻭ ﻨﻪ ﺒﻪ ﺍﻴﻨﻜﻪ ﺼﺎﺤﺒﺎﻥ ﺍﻴﻥ ﺩﻴﺩﻩ ﻫﺎﻯ ﺨﺸﻤﮕﻴﻥ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﺭﺍ ﻤﺠﻨﻭﻥ‬
‫ﺨﻭﺍﻨﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﻝﺘﻔﺎﺘﻰ ﺩﺍﺸﺘﻪ ﺍﻨﺩ‪ ،‬ﺍﺜﺭ ﻤﺭﻤﻭﺯ ﭽﺸﻡ ﺭﺍ ﺒﺎﻴﺩ ﺩﺭ ﺭﻭﺸﻨﺎﻴﻰ ﺭﻭﺍﻴﺎﺕ ﻤﺭﺒﻭﻁﻪ ﺍﺵ ﺍﺭﺯﻴﺎﺒﻰ ﻜﺭﺩ ﻨﻪ ﺒﺎ‬
‫ﺍﺴﺘﻨﺎﺩ ﺒﻪ ﺍﻴﻥ ﺁﻴﻪ‪.‬‬
‫ﻫـ‪ :‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺸﻨﻴﺩﻥ ﻗﺭﺁﻥ ﻤﺎﻴﻪ ﺘﺤﺭﻴﻙ ﻏﻀﺏ ﻭ ﺨﺸﻭﻨﺕ ﺁﻨﺎﻥ ﮔﺭﺩﻴﺩﻩ‪ ،‬ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﻗﺭﺁﻥ ﻤﺎﻴﻪ‬
‫ﺒﻴﺩﺍﺭﻯ ﻭ ﺘﺫﻜﺭ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﻭ ﻫﻤﻪﺀ ﺠﻬﺎﻨﻴﺎﻥ ﺍﺴﺕ‪ ،‬ﻓﺭﺍﻤﻭﺵ ﺸﺩﻩ ﻫﺎ ﺭﺍ ﺒﻪ ﻴﺎﺩ ﺍﻨﺴﺎﻥ ﻤىﺂﻭﺭﺩ‪ ،‬ﺤﺎﻓﻅﻪ ﺨﻔﺘﻪ ﺍﻨﺴﺎﻨﺭﺍ‬
‫ﺒﻴﺩﺍﺭ ﻤىﻜﻨﺩ‪ ،‬ﺼﻔﺤﻪ ﻀﻤﻴﺭ ﻭ ﻭ ﺠﺩﺍﻥ ﺁﺩﻤﻰ ﺭﺍ ﺼﻴﻘل ﻤىﺩﻫﺩ‪ ،‬ﺍﻨﺴﺎﻥ ﺭﺍ ﺒﺴﻭﻯ ﺘﻘﺎﻀﺎﻫﺎﻯ ﻓﺭﺍﻤﻭﺵ ﺸﺩﻩ ﻓﻁﺭﺘﺵ‬
‫ﻓﺭﺍ ﻤىﺨﻭﺍﻨﺩ‪ ،‬ﺒﻪ ﺍﻭ ﻤىﺂﻤﻭﺯﺩ ﻜﻪ ﺍﻨﺴﺎﻥ ﺯﻴﺴﺘﻥ ﭽﮕﻭﻨﻪ ﺍﺴﺕ‪ ،‬ﻫﺭ ﺁﻨﭽﻪ ﺭﺍ ﻜﻪ ﻻﺯﻡ ﺒﻭﺩ ﻭ ﺒﺎﻴﺩ ﺍﻫﺘﻤﺎﻤﻰ ﺒﻪ ﺁﻥ‬
‫ﻤىﻜﺭﺩ‪ ،‬ﻭﻝﻰ ﺒﻨﺎﺒﺭ ﻋﻭﺍﻤﻠﻰ ﺍﺯ ﺁﻥ ﻏﺎﻓل ﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﺒﻴﺎﺩﺵ ﻤىﺂﻭﺭﺩ‪ ،‬ﻋﺠﻴﺏ ﺍﺴﺕ ﻜﻪ ﺍﻴﻥ "ﺫﻜﺭ" ﺒﺎﻋﺙ ﻋﻨﺎﺩ ﻭ‬
‫ﺩﺸﻤﻨﻰ ﺁﻨﺎﻥ ﺒﺎ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﮔﺭﺩﻴﺩﻩ ﺍﺴﺕ‪.‬‬

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ا ا‬
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‫‪ N&18‬ر‪:‬‬
‫ ﺍﻝﻤﻠﻙ‪ :‬ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ" ﺍﺴﺕ ﻜﻪ ﺍﺯ ﺁﻴﻪ ﺍﻭل ﺴﻭﺭﻩ ﮔﺭﻓﺘﻪ ﺸﺩﻩ‪ ،‬ﺸﺎﻤل ‪ 30‬ﺁﻴﻪ ﻭ ﺍﺯ ﺴﻭﺭﻩ ﻫﺎﻯ" ﻨﺎﻡ ﺍﻴﻥ ﺴﻭﺭﻩ‬
‫ﺁﻥ ﺩﺭ ﻤﻜﻪ ﻭ ﺩﺭ ﻤﺭﺤﻠﻪ ﺍﻯ ﺼﻭﺭﺕ ده ‪c%‬ول آ ‪%‬ن ا‪ .d‬در ‪ Z 5‬ا‪) 6‬ر‪ 3‬ا‪#‬ر‪ 3‬ه ‬
‫ﭙﻴﺎﻤﺒﺭ ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ ﻭ ﺩﻋﻭﺘﺵ ﺭﺍ ﺘﻜﺫﻴﺏ ﻤىﻜﺭﺩﻨﺩ ﮔﺭﻓﺘﻪ ﻜﻪ ﻗﺭﻴﺵ ﺼﺭﻴﺤﹰﺎ ﻭ ﺒﻪ ﺸﺩﺕ ﺒﻪ ﻤﺨﺎﻝﻔﺕ ﭙﺭﺩﺍﺨﺘﻪ ﻭ‬
‫ﻤﻭﻀﻭﻉ ﻤﺤﻭﺭﻯ ﺒﺤﺙ ﺩﺭ ﺍﻴﻥ ﺴﻭﺭﻩ ﺸﺭﺡ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺨﺩﺍ ﺒﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺍﺴﺕ‪" ،‬ﺍﻝﻤﻠﻙ" ﻨﻪ ﺘﻨﻬﺎ ﻨﺎﻡ ﺍﻴﻥ‬
‫ﺴﻭﺭﻩ ﺒﻠﻜﻪ ﻋﻨﻭﺍﻨﻰ ﺒﺭﺍﻯ ﻤﻀﺎﻤﻴﻥ ﺁﻥ ﺍﺴﺕ‪ .‬ﺒﺎﻜﻤﻰ ﺩﻗﺕ ﻤﻰ ﻴﺎﺒﻴﻡ ﻜﻪ ﻤﻔﻬﻭﻡ ﺁﻴﻪ ﺍﻭل ﺴﻭﺭﻩ ﺒﺭ ﺘﻤﺎﻤﻰ ﺁﻴﺎﺕ ﺴﻭﺭﻩ‬
‫ﺴﺎﻴﻪ ﺍﻓﮕﻨﺩﻩ‪ ،‬ﻭ ﻫﻤﻪﺀ ﺁﻨﻬﺎ ﺸﺭﺡ ﻭ ﺒﺴﻁ ﺍﻴﻥ ﺁﻴﻪ ﻤﻰ ﺒﺎﺸﻨﺩ‪.‬‬
‫ﺴﻭﺭﻩ ﺒﺎ ﺍﻴﻥ ﺁﻴﻪ ﺁﻏﺎﺯ ﻤىﺸﻭﺩ‪:‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻗﺩِﻴﺭ‪* ‬‬

‫ﻋﻠﹶﻰ ﹸﻜ ﱢل ﹶ‬
‫ﻙ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬‬
‫ﻙ ﺍﱠﻝﺫِﻱ ِﺒ ‪‬ﻴ ِﺩ ِﻩ ﺍﻝﹾ ‪‬ﻤﻠﹾ ‪‬‬
‫ﹶﺘﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺨﺠﺴﺘﻪ ﺍﺴﺕ ﺁﻨﻜﻪ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺩﺭ ﺩﺴﺕ ﺍﻭﺴﺕ ﻭ ﺒﺭﻫﺭﻜﺎﺭﻯ ﺘﻭﺍﻨﺎﺴﺕ‪.‬‬
‫ﻤﻭﻀﻭﻉ ﻤﺤﻭﺭﻯ ﺒﺤﺙ ﺩﺭ ﺍﻴﻥ ﺴﻭﺭﻩ ﺸﺭﺡ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺨﺩﺍ ﺒﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺍﺴﺕ‪" ،‬ﺍﻝﻤﻠﻙ" ﻨﻪ ﺘﻨﻬﺎ ﻨﺎﻡ ﺍﻴﻥ‬
‫ﺴﻭﺭﻩ ﺒﻠﻜﻪ ﻋﻨﻭﺍﻨﻰ ﺒﺭﺍﻯ ﻤﻀﺎﻤﻴﻥ ﺁﻥ ﺍﺴﺕ‪ .‬ﺒﺎﻜﻤﻰ ﺩﻗﺕ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﻤﻔﻬﻭﻡ ﺁﻴﻪ ﺍﻭل ﺴﻭﺭﻩ ﺒﺭ ﺘﻤﺎﻤﻰ ﺁﻴﺎﺕ ﺴﻭﺭﻩ‬
‫ﺴﺎﻴﻪ ﺍﻓﮕﻨﺩﻩ‪ ،‬ﻭ ﻫﻤﻪﺀ ﺁﻨﻬﺎ ﺸﺭﺡ ﻭ ﺒﺴﻁ ﺍﻴﻥ ﺁﻴﻪ ﻤىﺒﺎﺸﻨﺩ‪.‬‬
‫ﺴﻭﺭﻩ ﺒﺎ ﺍﻴﻥ ﺁﻴﻪ ﺁﻏﺎﺯ ﻤىﺸﻭﺩ‪:‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻗﺩِﻴﺭ‪* ‬‬

‫ﻋﻠﹶﻰ ﹸﻜ ﱢل ﹶ‬
‫ﻙ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬‬
‫ﻙ ﺍﱠﻝﺫِﻱ ﺒِ ‪‬ﻴ ِﺩ ِﻩ ﺍﻝﹾ ‪‬ﻤﻠﹾ ‪‬‬
‫ﹶﺘﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺨﺠﺴﺘﻪ ﺍﺴﺕ ﺁﻨﻜﻪ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺩﺭ ﺩﺴﺕ ﺍﻭﺴﺕ ﻭ ﺒﺭﻫﺭﻜﺎﺭﻯ ﺘﻭﺍﻨﺎﺴﺕ‪.‬‬
‫ﺁﻴﺎﺕ ﺒﻌﺩﻯ ﭽﮕﻭﻨﮕﻰ ﺍﻴﻥ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻭ ﺍﺒﻌﺎﺩ ﺁﻨﺭﺍ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪ :‬ﭽﻨﺎﻨﭽﻪ ﺩﺭ ﺁﻴﻪ ﺩﻭﻤﻰ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺁﻨﻜﻪ ﻤﺭﮒ ﻭ‬
‫ﻼ ﺒﻬﺘﺭﻴﺩ‪ .‬ﻴﻌﻨﻰ ﺁﻓﺭﻴﺩﮔﺎﺭ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺍﻭﺴﺕ‪،‬‬
‫ﺯﻨﺩﮔﻰ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ ﺘﺎ ﺸﻤﺎ ﺭﺍ ﺒﻴﺎﺯﻤﺎﻴﺩ ﻜﻪ ﻜﺩﺍﻡ ﺘﺎﻥ ﻋﻤ ﹰ‬
‫ﻓﻴﺼﻠﻪ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺭﺍ ﺍﻭ ﺼﺎﺩﺭ ﻤﻰ ﻜﻨﺩ‪ ،‬ﺍﮔﺭ ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﺒﻪ ﺯﻨﺩﻩ ﺘﺒﺩﻴل ﮔﺭﺩﻴﺩﻩ ﻭ ﭙﺱ ﺍﺯ ﻤﺩﺘﻰ ﺒﻪ ﻤﺭﮒ‬
‫ﻤﺤﻜﻭﻡ ﻤىﺸﻭﻨﺩ‪ ،‬ﻫﺭﺩﻭ ﺍﺯ ﺴﻭﻯ ﺍﻭﺴﺕ‪ ،‬ﻫﺩﻑ ﺍﺯ ﺍﻴﺠﺎﺩ ﭙﺩﻴﺩﻩ ﺯﻨﺩﮔﻰ ﻭ ﻭﻀﻊ ﺴﻨﺕ ﻤﺭﮒ ﺍﺒﺘﻼﻯ ﺸﻤﺎﺴﺕ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﺒﺭﺨﻰ ﺍﺯ ﺍﺸﻴﺎﺀ ﺭﺍ ﻤﺭﺩﻩ ﻤىﻴﺎﺒﻰ ﻭ ﺒﺭﺨﻰ ﺩﻴﮕﺭ ﺭﺍ ﺯﻨﺩﻩ‪ ،‬ﻫﺭﺩﻭ ﻤﺼﺭﻭﻑ ﻋﻤل ﺨﺎﺹ ﺨﻭﺩ‪ ،‬ﺩﻴﺩﻩ ﺸﻭﺩ‬

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‫ﻜﺩﺍﻡ ﻴﻜﻰ ﺒﻬﺘﺭ ﻋﻤل ﻤىﻜﻨﺩ ﻭ ﻭﻅﻴﻔﻪ ﺍﺵ ﺭﺍ ﺒﻬﺘﺭ ﺍﻨﺠﺎﻡ ﻤﻴﺩﻫﺩ‪.‬‬
‫ﺩﺭ ﺁﻴﻪ ﺴﻭﻤﻰ ﺁﻓﺭﻴﻨﺵ ﻫﻔﺕ ﺁﺴﻤﺎﻥ ﻁﺒﻘﻪ ﻁﺒﻘﻪ ﺭﺍ ﻤﻅﻬﺭ ﺩﻴﮕﺭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺨﺩﺍ ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ ﻭ ﻤىﻔﺭﻤﺎﻴﺩ‪ :‬ﺩﺭ‬
‫ﺘﻤﺎﻤﻰ ﺁﻓﺭﻴﺩﻩ ﻫﺎﻯ ﺨﺩﺍ‪ ،‬ﻨﺎ ﻫﻤﺂﻫﻨﮕﻰ ﻭ ﺘﻔﺎﻭﺘﻰ ﺭﺍ ﻤﺸﺎﻫﺩﻩ ﻨﻤىﻜﻨﻰ‪ ،‬ﺩﺭﺯ ﻭ ﺸﮕﺎﻑ ﻭ ﺨﻼﻴﻰ ﺭﺍ ﻨﻤىﻴﺎﺒﻰ‪ ،‬ﻫﻤﻪ‬
‫ﭽﻴﺯ ﺭﺍ ﻫﺩﻓﻤﻨﺩ ﻤىﻴﺎﺒﻰ‪ ،‬ﻭ ﺩﺭ ﻫﺭﮔﻭﺸﻪ ﺍﻴﻥ ﻫﺴﺘﻰ ﻓﺭﺍﺥ ﻭ ﻭﺴﻴﻊ ﻨﻅﻡ ﻭ ﻫﻤﺂﻫﻨﮕﻰ ﻋﻤﻴﻘﻰ ﺭﺍ ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻰ‪،‬‬
‫ﺁﺴﻤﺎﻥ ﭙﺭ ﺍﺯ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ‪ ،‬ﺘﺤﺕ ﻓﺭﻤﺎﻥ ﻤﺎﻝﻙ ﺨﻭﺩ‪ ،‬ﻫﺭ ﻴﻜﻰ ﺍﺯ ﺍﻴﻥ ﺍﺠﺭﺍﻡ ﺩﺭﺨﺸﻨﺩﻩ ﺒىﺸﻤﺎﺭ ﺭﺍ ﺩﺭ‬
‫ﺠﺎﻴﮕﺎﻩ ﺸﺎﻴﺴﺘﻪ ﺨﻭﺩ ﺤﻔﻅ ﻤىﻜﻨﺩ ﻭ ﺍﺯ ﺘﺼﺎﺩﻡ ﻤﻴﺎﻥ ﺁﻨﻬﺎ ﻤﺎﻨﻊ ﻤىﺸﻭﺩ‪ .‬ﺍﻴﻥ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ ﻨﻪ ﺘﻨﻬﺎ ﺒﻪ ﺁﺴﻤﺎﻥ‬
‫ﺩﻨﻴﺎﻯ ﺘﻭ ﺯﻴﺒﺎﻴﻰ ﺒﺨﺸﻴﺩﻩ‪ ،‬ﺒﻠﻜﻪ ﺒﻪ ﻤﺜﺎﺒﻪ ﭽﺭﺍﻍ ﻫﺎﻯ ﺩﺭﺨﺸﻨﺩﻩ ﺍﻯ ﺒﺭ ﺴﺭ ﺭﺍﻩ ﻜﺴﻰ ﺍﻨﺩ ﻜﻪ ﺩﺭ ﺠﺴﺘﺠﻭﻯ ﺤﻘﻴﻘﺕ‬
‫ﺍﺴﺕ‪ ،‬ﺍﻴﻨﻬﺎ ﻤﺼﺎﺒﻴﺢ ﻫﺩﺍﻴﺕ ﺍﻨﺩ‪ ،‬ﻭ ﻭﺴﻴﻠﻪ ﺩﻓﻊ ﻭ ﻁﺭﺩ ﺸﻴﻁﺎﻥ‪.‬‬
‫ﺁﻨﺎﻨﻜﻪ ﺍﺯ ﺭﻫﻨﻤﻭﺩﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ ﺩﺭ ﺍﻴﻥ ﻓﻀﺎﻯ ﺒىﻜﺭﺍﻥ ﻨﺘﻭﺍﻨﺴﺘﻨﺩ ﺴﻭﺩ ﺒﺒﺭﻨﺩ‪ ،‬ﺍﺯ ﺸﻨﺎﺨﺕ ﻤﺎﻝﻙ ﻫﺴﺘﻰ ﻋﺎﺠﺯ ﻤﺎﻨﺩﻨﺩ‬
‫ﻭ ﺭﺍﻩ ﻜﻔﺭ ﻭ ﺍﻨﻜﺎﺭ ﺩﺭ ﭙﻴﺵ ﮔﺭﻓﺘﻨﺩ‪ ،‬ﻤﺴﺘﺤﻕ ﻋﺫﺍﺏ ﺠﻬﻨﻡ ﺍﻨﺩ‪ ،‬ﺠﻬﻨﻡ ﺍﺯ ﻓﺭﻁ ﺨﺸﻡ ﺒﺭ ﺁﻨﺎﻥ‪ ،‬ﻓﺭﻴﺎﺩ ﻤىﻜﺸﺩ‪ ،‬ﭽﻨﺎﻥ‬
‫ﻓﺭﻴﺎﺩ ﺨﺸﻤﮕﻴﻨﻰ ﻜﻪ ﮔﻤﺎﻥ ﺒﺭﻨﺩ ﺒﺯﻭﺩﻯ ﻤﻨﻔﺠﺭ ﻤىﺸﻭﺩ‪ ،‬ﻤﺤﺎﻓﻅﺎﻥ ﺠﻬﻨﻡ ﺍﺯ ﻫﺭﮔﺭﻭﻫﻰ ﻜﻪ ﻭﺍﺭﺩ ﺁﻥ ﺸﻭﺩ ﻤىﭙﺭﺴﻨﺩ‪:‬‬
‫ﺁﻴﺎ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺍﻯ ﻨﺯﺩ ﺘﺎﻥ ﻨﻴﺎﻤﺩﻩ ﺒﻭﺩ؟ ﮔﻭﻴﻨﺩ‪ :‬ﺁﺭﻯ‪ ،‬ﺒىﮕﻤﺎﻥ ﻜﻪ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﮔﺎﻨﻰ ﻨﺯﺩ ﻤﺎ ﺁﻤﺩﻨﺩ‪ ،‬ﻭﻝﻰ ﺘﻜﺫﻴﺏ‬
‫ﺸﺎﻥ ﻜﺭﺩﻴﻡ ﻭ ﮔﻔﺘﻴﻡ‪ :‬ﺨﺩﺍ ﭽﻴﺯﻯ ﻓﺭﻭﺩ ﻨﻴﺎﻭﺭﺩﻩ‪ ،‬ﺸﻤﺎ ﻋﻤﻴﻘﹰﺎ ﮔﻤﺭﺍﻫﻴﺩ‪ ،‬ﺒﻌﺩﮔﻭﻴﻨﺩ‪ :‬ﺍﮔﺭ ﻤﺎ ﻫﺸﺩﺍﺭ ﺭﺍ ﻤىﺸﻨﻴﺩﻴﻡ‪ ،‬ﻭ‬
‫ﻋﻘل ﻭ ﺸﻌﻭﺭ ﻤﺎﻥ ﺭﺍ ﺒﻜﺎﺭ ﻤىﮕﺭﻓﺘﻴﻡ ﻭ ﻤﺼﺎﺒﻴﺢ ﻫﺩﺍﻴﺕ ﺭﺍ ﻤﺸﻌل ﺭﺍﻩ ﺨﻭﺩ ﻤىﺴﺎﺨﺘﻴﻡ‪ ،‬ﻤﺴﺘﺤﻕ ﭙﺭﺘﮕﺎﻩ ﺁﺘﺸﻴﻥ‬
‫ﻨﻤىﺸﺩﻴﻡ‪ .‬ﺒﺭﮔﻨﺎﻩ ﺨﻭﺩ ﺍﻋﺘﺭﺍﻑ ﻜﻨﻨﺩ‪ ،‬ﻭﻝﻰ ﺴﻭﺩﻯ ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﻨﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ‪ .‬ﻭ ﺍﻤﺎ ﺁﻨﺎﻨﻜﻪ ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﻏﺎﺌﺒﺎﻨﻪ‬
‫ﺘﺭﺴﻴﺩﻨﺩ‪ ،‬ﺒﺭﺍﻯ ﺁﻨﺎﻥ ﺁﻤﺭﺯﺵ ﺒﺎﺸﺩ ﻭ ﭙﺎﺩﺍﺵ ﺒﺯﺭﮒ‪.‬‬
‫ﻤﻭﺍﻅﺏ ﺒﺎﺸﻴﺩ ﻜﻪ ﻤﻌﺎﻤﻠﻪ ﺘﺎﻥ ﺒﺎ ﭙﺭﻭﺭﺩﮔﺎﺭﻴﺴﺕ ﻜﻪ ﺩﺭﻫﻤﻪ ﺠﺎ ﻭ ﺩﺭ ﻫﺭﺤﺎﻝﻰ ﺭﻗﻴﺏ ﻭ ﻨﺎﻅﺭ ﺒﺭ ﺸﻤﺎﺴﺕ‪ ،‬ﭙﻴﺩﺍ ﻭ‬
‫ﭙﻨﻬﺎﻥ ﺘﺎﻥ ﺍﺯ ﻨﻅﺭ ﻭﻯ ﭙﻭﺸﻴﺩﻩ ﻨﻴﺴﺕ‪ ،‬ﺴﻠﻁﻪ ﻭ ﻤﺭﺍﻗﺒﺕ ﮔﺴﺘﺭﺩﻩ ﻭﻯ ﺒﺭﻫﻤﻪ ﺠﺎ ﺴﺎﻴﻪ ﺍﻓﮕﻨﺩﻩ‪ ،‬ﮔﻔﺘﺎﺭ ﺒﻠﻨﺩ ﻭ ﭙﺴﺕ ﺸﻤﺎ‬
‫ﺭﺍ ﻤىﺸﻨﻭﺩ‪ ،‬ﺍﺯ ﺍﺴﺭﺍﺭ ﺴﻴﻨﻪ ﻫﺎىﺘﺎﻥ ﻭﺍﻗﻑ ﺍﺴﺕ ﻭ ﻋﻨﺎﻴﺕ ﻭ ﺭﻋﺎﻴﺘﺵ ﻫﻤﻭﺍﺭﻩ ﺸﺎﻤل ﺤﺎل ﺘﺎﻥ‪ .‬ﺁﻴﺎ ﺫﺍﺘﻴﻜﻪ ﺁﻓﺭﻴﺩﮔﺎﺭ‬
‫ﺘﻭ ﻭ ﺴﻠﻭل ﺴﻠﻭل ﺩل ﻭ ﺩﻤﺎﻍ ﺘﻭﺴﺕ‪ ،‬ﻭ ﺍﻓﻜﺎﺭ‪ ،‬ﻨﻴﺎﺕ ﻭ ﺨﻭﺍﻫﺸﺎﺕ ﺘﻭ ﻨﻴﺯ ﺒﻪ ﺍﺭﺍﺩﻩ ﺍﻭ ﻨﻁﻔﻪ ﻤىﺒﻨﺩﻨﺩ‪ ،‬ﺩﺍﻨﺎﻯ ﺒﺭ‬
‫ﺁﻓﺭﻴﺩﻩ ﻫﺎﻯ ﺨﻭﺩ ﻨﺒﺎﺸﺩ ﻭ ﭽﻴﺯﻯ ﺍﺯ ﻭﻯ ﭙﻨﻬﺎﻥ ﺒﻤﺎﻨﺩ ﻭ ﺍﺯ ﺭﺴﻴﺩﮔﻰ ﺒﻪ ﻨﻴﺎﺯﻤﻨﺩﻯ ﻫﺎﻴﺵ ﻏﺎﻓل ﺸﻭﺩ؟ ﻨﻪ‪ ،‬ﺍﻭ ﺒﺎﺭﻴﻙ‬
‫ﺒﻴﻥ ﺁﮔﺎﻩ ﺍﺴﺕ‪.‬‬
‫ﻤﻅﻬﺭ ﺩﻴﮕﺭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻭﻯ ﺘﺴﺨﻴﺭ ﺯﻤﻴﻥ ﺍﺴﺕ ﻜﻪ ﺩﺭﺨﺩﻤﺕ ﺸﻤﺎ ﻭ ﻤﻁﻴﻊ ﻭ ﻓﺭﻤﺎﻨﺒﺭﺩﺍﺭ ﺸﻤﺎﺴﺕ‪ ،‬ﺸﻤﺎ ﺭﺍ ﺒﺭﺸﺎﻨﻪ‬
‫ﻫﺎﻯ ﺨﻭﺩ ﺤﻤل ﻤىﻜﻨﺩ‪ ،‬ﻭ ﻤﺎﻝﻙ ﻫﺴﺘﻰ ﺁﻨﺭﺍ ﻭﺴﻴﻠﻪ ﺘﺄﻤﻴﻥ ﺭﺯﻕ ﻭ ﺭﻭﺯﻯ ﺸﻤﺎ ﺴﺎﺨﺘﻪ ﺍﺴﺕ‪.‬‬
‫ﺁﻴﺎ ﭙﻨﺩﺍﺸﺘﻪ ﺍﻴﺩ ﻜﻪ ﺯﻤﻴﻥ ﻫﻤﻭﺍﺭﻩ ﭽﻨﻴﻥ ﺒﻭﺩﻩ ﻭ ﭽﻨﻴﻥ ﺨﻭﺍﻫﺩ ﺒﻭﺩ؟ ﺸﻤﺎ ﺭﺍ ﻫﻤﻴﺸﻪ ﺒﺭﺸﺎﻨﻪ ﻫﺎﻯ ﺨﻭﺩ ﺤﻤل ﻨﻤﻭﺩﻩ‪،‬‬
‫ﺭﻭﺯﻯ ﺘﺎﻨﺭﺍ ﺘﺄﻤﻴﻥ ﺨﻭﺍﻫﺩ ﻜﺭﺩ؟ ﻭ ﺍﺯ ﺍﻴﻥ ﺒﻴﻤﻰ ﻨﺩﺍﺭﻴﺩ ﻜﻪ ﺭﻭﺯﻯ ﺨﺴﻑ ﺸﻭﺩ ﻭ ﺸﻤﺎ ﺭﺍ ﺒﺩﺭﻭﻥ ﺨﻭﺩ ﻓﺭﻭ ﺒﺭﺩ‪ ،‬ﻭ‬
‫ﻨﺎﮔﻪ ﺒﺒﻴﻨﻴﺩ ﻜﻪ ﻫﻤﻪ ﭽﻴﺯﺵ ﺩﺭ ﺤﺎل ﻏﻠﻴﺎﻥ ﻭ ﺠﻨﺒﺵ‪ .‬ﻤﮕﺭ ﺍﺯ ﻤﺅﺍﺨﺫﻩ ﺫﺍﺘﻴﻜﻪ ﺒﺭ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺩﺍﺭﺩ‪،‬‬

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‫ﻤﺼﺌﻭﻥ ﻭ ﺩﺭ ﺍﻤﺎﻨﻴﺩ‪ ،‬ﻭ ﮔﻤﺎﻥ ﻨﻤىﻜﻨﻴﺩ ﻜﻪ ﺭﻭﺯﻯ ﻨﺎﮔﺎﻩ ﺒﺎﺩ ﺘﻨﺩﻯ ﺒﺭ ﺸﻤﺎ ﺒﻔﺭﺴﺘﺩ ﻭ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﺒﺭ ﺸﻤﺎ ﺴﺭﻨﮕﻭﻥ‬
‫ﺴﺎﺯﺩ؟ ﻤﮕﺭ ﻨﺩﻴﺩﻯ ﺁﻨﺎﻨﻜﻪ ﭙﻴﺎﻡ ﺁﻭﺭﺍﻥ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺭﺍ ﺘﻜﺫﻴﺏ ﻜﺭﺩﻨﺩ‪ ،‬ﺒﺎ ﭽﻪ ﺴﺭﻨﻭﺸﺕ ﺸﻭﻤﻰ ﻤﻭﺍﺠﻪ ﺸﺩﻨﺩ؟ ﺁﻴﺎ‬
‫ﻤﺅﺍﺨﺫﻩ ﺸﺩﻴﺩ ﺁﻨﻬﺎ ﻨﺸﺎﻥ ﻨﻤﻴﺩﻫﺩ ﻜﻪ ﺍﻗﺎﻤﺘﮕﺎﻩ ﺭﻭﻯ ﺯﻤﻴﻥ ﻭ ﺯﻴﺭ ﺁﺴﻤﺎﻥ ﺍﻨﺴﺎﻥ ﻫﺎ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺩﺍﺭﺩ ﻜﻪ ﺒﺭ ﺫﺭﻩ ﺫﺭﻩ‬
‫ﺍﻋﻤﺎل ﺸﺎﻥ ﻤﺭﺍﻗﺒﺕ ﺩﺍﺭﺩ ﻭ ﭙﺎﺩﺍﺵ ﻤىﺩﻫﺩ؟!‬
‫ﺒﮕﻭﺌﻴﺩ‪ :‬ﺒﻪ ﻓﺭﻤﺎﻥ ﭽﻪ ﻜﺴﻰ ﭙﺭﻨﺩﻩ ﻫﺎ ﺍﺯ ﺯﻤﻴﻥ ﺠﺩﺍ ﻤىﺸﻭﻨﺩ‪ ،‬ﻭ ﺩﺭ ﻓﻀﺎﻯ ﺯﻤﻴﻥ ﺒﺎ ﺒﺎﻝﻬﺎﻯ ﮔﺸﻭﺩﻩ ﻭ ﺒﺎﺯ ﭙﺭﻭﺍﺯ‬
‫ﻤىﻜﻨﻨﺩ؟ ﭽﻪ ﻜﺴﻰ ﺁﻨﻬﺎ ﺭﺍ ﺩﺭ ﻓﻀﺎ ﻨﮕﻬﻤﻴﺩﺍﺭﺩ؟ ﭽﻪ ﻜﺴﻰ ﭙﺭﻨﺩﻩ ﻫﺎ ﺭﺍ ﭽﻨﻴﻥ ﺁﻓﺭﻴﺩﻩ؟ ﭽﻪ ﻜﺴىﻁﺒﻴﻌﺕ ﺭﺍ ﭽﻨﺎﻥ‬
‫ﺁﻓﺭﻴﺩﻩ ﻭ ﻀﻭﺍﺒﻁﻰ ﺁﻥ ﭽﻨﺎﻥ ﺩﺭ ﺁﻥ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺘﻪ ﻜﻪ ﭙﺭﻨﺩﮔﺎﻥ ﺒﺘﻭﺍﻨﻨﺩ ﺒﺎ ﺍﺴﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻥ ﺩﺭ ﻓﻀﺎ ﭙﺭﻭﺍﺯ ﻜﻨﻨﺩ؟!‬
‫ﺘﻭﻓﻴﻕ ﺍﻨﺠﺎﻡ ﻜﺎﺭﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﺸﻤﺎ ﺍﺯ ﺴﻭﻯ ﻜﻴﺴﺕ؟ ﺍﺴﺘﻌﺩﺍﺩ ﻫﺎﻯ ﺸﻤﺎ ﻭﺩﻴﻌﻪ ﻜﻰ‪ ،‬ﻭ ﺘﻭﺍﻨﻤﻨﺩﻯ ﻫﺎﻯ ﺸﻤﺎ ﻤﺭﻫﻭﻥ‬
‫ﻋﻨﺎﻴﺎﺕ ﻜﻴﺴﺕ؟ ﺁﻴﺎ ﺠﺯ ﺨﺩﺍﻯ ﺭﺤﻤﺎﻥ ﻜﺴﻰ ﺭﺍ ﺴﺭﺍﻍ ﺩﺍﺭﻴﺩ ﻜﻪ ﺘﻭﺍﻨﻤﻨﺩىﻬﺎﻯ ﺘﺎﻨﺭﺍ ﺍﺯ ﺍﻭ ﺒﻪ ﻋﺎﺭﻴﺕ ﮔﺭﻓﺘﻪ ﻭ ﺘﻭﻓﻴﻕ‬
‫ﺍﻨﺠﺎﻡ ﻜﺎﺭﻫﺎﻯ ﺘﺎﻥ ﺍﺯ ﻋﻨﺎﻴﺎﺕ ﺍﻭ ﺒﺎﺸﺩ؟! ﭽﻪ ﻨﺎﻓﻬﻡ ﻭ ﻓﺭﻴﺏ ﺨﻭﺭﺩﻩ ﺍﺴﺕ ﺁﻨﻜﻪ ﺒﻪ ﺤﻘﻴﻘﺕ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻤﻁﻠﻕ ﺨﺩﺍ ﺒﺭ‬
‫ﻫﺴﺘﻰ ﻜﺎﻓﺭ ﺸﻭﺩ ﻭ ﺍﺯ ﺁﻥ ﺍﻨﻜﺎﺭ ﻭﺭﺯﺩ!! ﺒﮕﻭﺌﻴﺩ‪ :‬ﺍﮔﺭ ﺨﺩﺍ ﺭﺯﻕ ﻭ ﺭﻭﺯﻯ ﺍﺵ ﺭﺍ ﺒﺎﺯ ﺩﺍﺭﺩ‪ ،،‬ﺁﺴﻤﺎﻨﺵ ﺍﺯ ﺒﺎﺭﻴﺩﻥ‬
‫ﺍﻤﺘﻨﺎﻉ ﻭﺭﺯﺩ ﻭ ﺯﻤﻴﻨﺵ ﺍﺯ ﺭﻭﻴﺎﻨﺩﻥ ﺩﺍﻨﻪ ﻭ ﻤﻴﻭﻩ ﺒﺎﺯ ﺍﻴﺴﺘﺩ‪ ،‬ﻜﻴﺴﺕ ﺁﻨﻜﻪ ﺒﻪ ﺸﻤﺎ ﺭﻭﺯﻯ ﺩﻫﺩ؟ ﺍﺯ ﺁﺴﻤﺎﻥ ﺁﺒﻰ ﻓﺭﻭﺩ‬
‫ﺁﺭﺩ ﻭ ﺍﺯ ﺯﻤﻴﻥ ﺩﺍﻨﻪ ﻭﻤﻴﻭﻩ ﺍﻯ ﺒﺭﻭﻴﺎﻨﺩ؟! ﺠﺯ ﻝﺠﺎﺠﺕ ﺩﺭ ﺴﺭﻜﺸﻰ ﻭ ﮔﺭﻴﺯ ﻭ ﻨﻔﺭﺕ ﺍﺯ ﺤﻕ ﭽﻪ ﺍﻨﮕﻴﺯﻩ ﺍﻯ ﻤﻴﺘﻭﺍﻥ‬
‫ﺒﺭﺍﻯ ﺍﻨﻜﺎﺭ ﺍﺯ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺨﺩﺍ ﺒﺭﻜﺎﺌﻨﺎﺕ ﺩﺍﺸﺕ؟ ﻤﮕﺭ ﻨﻤىﺒﻴﻨﻴﺩ ﻜﻪ ﺨﺩﺍ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﭽﻪ ﺯﻴﺒﺎ ﻭ ﺩﺭﺴﺕ ﻭ ﺸﺎﻴﺴﺘﻪ‬
‫ﺁﻓﺭﻴﺩﻩ‪ ،‬ﻫﻤﻪ ﭽﻴﺯ ﻫﻤﺎﻨﮕﻭﻨﻪ ﺩﺭﺴﺕ ﺍﺴﺕ ﻜﻪ ﺨﺩﺍ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺘﻐﻴﻴﺭ ﺍﻨﺩﻜﻰ ﺩﺭ ﺴﺎﺨﺘﺎﺭ ﺁﻥ ﻭ ﻨﺤﻭﻩ ﻋﻤﻠﺵ ﺒﺨﻭﺩﺵ‬
‫ﺼﺩﻤﻪ ﻤىﺯﻨﺩ ﻭ ﻤﺎﺤﻭﻝﺵ ﺭﺍ ﻤﺘﻀﺭﺭ ﻤىﺴﺎﺯﺩ‪ ،‬ﺍﮔﺭ ﺒﻪ ﺍﻴﻥ ﺍﺼل ﺒﺎﻭﺭ ﻨﺩﺍﺭﻯ ﺒﻴﺎ ﺒﻴﺎﺯﻤﺎﻯ‪ ،‬ﺩﺭ ﻋﻭﺽ ﭙﺎﻫﺎ ﻭ ﺒﺎ‬
‫ﻗﺎﻤﺕ ﺭﺍﺴﺕ ﻭ ﺍﺴﺘﻭﺍﺭ ﻭ ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺩﻴﺩﻩ ﻫﺎ ﺭﻫﻨﻤﺎﻯ ﺘﻭ ﺍﻨﺩ‪ ،‬ﺍﻓﺘﻴﺩﻩ ﺒﺭ ﺭﻭﻴﺕ ﺭﺍﻩ ﺒﺭﻭ‪ ،‬ﺒﻨﮕﺭ ﻜﻪ ﻨﺘﻴﺠﻪ ﺍﻴﻥ ﺘﻐﻴﻴﺭ‬
‫ﺩﺭ ﺨﻠﻘﺕ ﻭ ﺒﻜﺎﺭﮔﻴﺭﻯ ﻭﺍﺭﻭﻨﻪ ﺴﻨﺕ ﻫﺎ ﭽﻪ ﺨﻭﺍﻫﺩ ﺒﻭﺩ؟ ﺘﻤﺎﻤﻰ ﺍﻴﻥ ﺍﺴﺘﻌﺩﺍﺩﻫﺎﺌﻴﻜﻪ ﺩﺭ ﺘﻭ ﺒﻭﺩﻴﻌﺕ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﺘﺭﺍ‬
‫ﺩﺭ ﺘﺸﺨﻴﺹ ﺨﻭﺏ ﺍﺯ ﺒﺩ‪ ،‬ﻤﻔﻴﺩ ﺍﺯ ﻤﻀﺭ‪ ،‬ﺩﺭﺴﺕ ﺍﺯ ﻨﺎﺩﺭﺴﺕ ﻭ ﺭﺍﻩ ﺍﺯ ﺒﻴﺭﺍﻫﻪ ﻜﻤﻙ ﻤىﻜﻨﻨﺩ‪ ،‬ﻭ ﺩﺭ ﺍﻨﺘﺨﺎﺏ ﺭﺍﻩ‬
‫ﻤﺴﺘﻘﻴﻡ ﻭ ﺤﺭﻜﺕ ﺩﺭ ﺁﻥ ﻴﺎﺭﻯ ﻤﻴﺩﻫﻨﺩ‪ ،‬ﮔﻭﺵ ﻫﺎ ﻭ ﺩﻴﺩﻩ ﻫﺎ ﻭ ﺩﻝﻬﺎﻯ ﺸﻤﺎ ﺭﺍ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺘﺎﻥ ﺒﻪ ﺸﻤﺎ ﻋﻨﺎﻴﺕ ﻜﺭﺩﻩ ﻭ‬
‫ﺒﻪ ﺍﺭﺍﺩﻩ ﻭﻯ ﺒﺭﺍﻯ ﺘﺎﻥ ﻤﺼﺭﻭﻑ ﺨﺩﻤﺕ ﺍﻨﺩ‪ ،‬ﻭﻝﻰ ﺸﻤﺎ ﺍﻨﺩﻜﻰ ﭙﺎﺱ ﺍﻴﻥ ﻨﻌﻤﺕ ﻫﺎ ﺭﺍ ﺩﺍﺸﺘﻪ ﺍﻴﺩ ﻭ ﺍﺤﺴﺎﻥ ﻤﻨﻌﻡ‬
‫ﺘﺎﻨﺭﺍ ﺍﺭﺝ ﮔﺫﺍﺸﺘﻪ ﺍﻴﺩ‪.‬‬
‫ﺒﺩﺍﻨﻴﺩ ﻜﻪ ﺩﺭ ﻫﺭ ﺼﻭﺭﺕ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭﺘﺎﻥ ﺒﺭﻤىﮕﺭﺩﻴﺩ‪ ،‬ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﻜﻪ ﺸﻤﺎ ﺭﺍ ﺁﻓﺭﻴﺩ ﻭ ﺩﺭ ﺯﻤﻴﻥ ﭙﺭﺍﮔﻨﺩﻩ‬
‫ﺴﺎﺨﺕ‪ ،‬ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﺤﺘﻤﹰﺎ ﻓﺭﺍ ﻤىﺭﺴﺩ‪ ،‬ﭙﻴﺎﻤﺒﺭ ﺍﺯ ﻓﺭﺍ ﺭﺴﻴﺩﻥ ﻨﺎﮔﻬﺎﻨﻰ ﭽﻨﻴﻥ ﺭﻭﺯﻯ ﻫﺸﺩﺍﺭ ﻤىﺩﻫﺩ‪ .‬ﺩﺭ ﭙﺎﻴﺎﻥ‬
‫ﺴﻭﺭﻩ ﺒﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻫﺩﺍﻴﺕ ﻤﻴﺩﻫﺩ ﻜﻪ ﺒﻪ ﻤﻌﺎﺭﻀﻴﻥ ﻭ ﻤﺨﺎﻝﻔﻴﻥ ﺩﻋﻭﺕ ﺨﻭﺩ ﺒﮕﻭﻴﺩ‪:‬‬
‫‪1‬ـ ﺸﻤﺎ ﻜﻪ ﺍﻨﺘﻅﺎﺭ ﻨﺎﺒﻭﺩﻯ ﻤﻥ ﻭ ﭙﻴﺭﻭﺍﻨﻡ ﺭﺍ ﺩﺍﺭﻴﺩ ﻭ ﻨﻴﺭﻭﻫﺎﻯ ﺘﺎﻨﺭﺍ ﺩﺭ ﺍﻴﻥ ﺠﻬﺕ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻴﺩ‪ ،‬ﺍﮔﺭ‬
‫ﺨﺩﺍﻭﻨﺩ)ﺝ( ﺍﻨﺘﻅﺎﺭ ﺘﺎﻨﺭﺍ ﺒﺭﺁﻭﺭﺩﻩ ﺴﺎﺯﺩ‪ ،‬ﻤﺭﺍ ﻭ ﭙﻴﺭﻭﺍﻨﻡ ﺭﺍ ﻫﻼﻙ ﻜﻨﺩ ﻭ ﻴﺎ ﺒﺭﻋﻜﺱ ﺍﻨﺘﻅﺎﺭﺘﺎﻥ‪ ،‬ﻤﺎ ﺭﺍ ﻤﺸﻤﻭل‬
‫ﻋﻨﺎﻴﺕ ﻭ ﻝﻁﻑ ﺨﻭﺩ ﻗﺭﺍﺭ ﺩﻫﺩ‪ ،‬ﭽﻪ ﻜﺴﻰ ﺸﻤﺎ ﻜﺎﻓﺭﺍﻥ ﺭﺍ ﺍﺯ ﻋﺫﺍﺏ ﺩﺭﺩ ﻨﺎﻙ ﺍﻝﻬﻰ ﻨﺠﺎﺕ ﺨﻭﺍﻫﺩ ﺩﺍﺩ ﻭ ﭽﻪ ﻜﺴﻰ‬

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‫ﭙﻨﺎﻫﮕﺎﻩ ﺸﻤﺎ ﺍﺯ ﻋﺫﺍﺏ ﺍﻝﻬﻰ ﺨﻭﺍﻫﺩ ﺸﺩ؟‬
‫‪2‬ـ ﻤﺎ ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭﻯ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺍﻴﻡ ﻜﻪ ﺒىﻨﻬﺎﻴﺕ ﻤﻬﺭﺒﺎﻥ ﺍﺴﺕ‪ ،‬ﻭ ﺒﺭ ﺍﻭ ﺘﻭﻜل ﻜﺭﺩﻩ ﺍﻴﻡ ﻭ ﺨﻭﺩ ﺭﺍ ﺒﻪ ﺍﻭ‬
‫ﺴﭙﺭﺩﻩ ﺍﻴﻡ‪ ،‬ﺒﺯﻭﺩﻯ ﺨﻭﺍﻫﻴﺩ ﺩﻴﺩ ﻜﻪ ﭽﻪ ﻜﺴﻰ ﺩﺭ ﮔﻤﺭﺍﻫﻰ ﺁﺸﻜﺎﺭ ﻗﺭﺍﺭ ﺩﺍﺭﺩ؟‬
‫‪3‬ـ ﺸﻤﺎ ﻜﻪ ﺒﺎﻭﺭﻯ ﺒﻪ ﺨﺩﺍﻯ ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﺍﻴﻥ ﻫﺴﺘﻰ ﻨﺩﺍﺭﻴﺩ‪ ،‬ﺒﻤﻥ ﺒﮕﻭﺌﻴﺩ‪ :‬ﺍﮔﺭ ﺁﺏ ﺘﺎﻥ ﺩﺭ ﺩل ﺯﻤﻴﻥ ﻓﺭﻭ ﺭﻭﺩ ﺁﻴﺎ‬
‫ﻜﺴﻰ ﺭﺍ ﺴﺭﺍﻍ ﺩﺍﺭﻴﺩ ﻜﻪ ﺒﺭﺍﻯ ﺘﺎﻥ ﺁﺏ ﺭﻭﺍﻨﻰ ﺍﺯ ﭽﺸﻤﻪ ﺍﻯ ﺒﻴﺭﻭﻥ ﺁﺭﺩ؟!‬
‫‪ -1‬ﺨﺠﺴﺘﻪ ﺍﺴﺕ ﺁﻨﻜﻪ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺩﺭ ﺩﺴﺕ‬ ‫‪َ W‬وهُ َ ‪ Nََ+‬آُ ‪6G‬‬

‫ك ا‪ِJ.‬ي َِ ِ) ِ اُْْ ُ‬
‫َ‪َ َC‬ر َ‬
‫ﺍﻭﺴﺕ ﻭ ﺒﺭﻫﺭﻜﺎﺭﻯ ﺘﻭﺍﻨﺎﺴﺕ‪.‬‬ ‫ﺵَ}ْ ٍء َ)ِ‪* ٌ$‬‬
‫‪ -2‬ﺁﻨﻜﻪ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔىﺭﺍ ﺒﻴﺎﻓﺭﻴﺩ ﺘﺎ ﺸﻤﺎ ﺭﺍ‬ ‫ت وَاْ‪َ ََk‬ة َِ‪َ ُْC‬آُْ‬
‫ اَْْ َ‬
‫ا‪ِJ.‬ي ﺥََ َ‬
‫ﺒﻴﺎﺯﻤﺎﻴﺩ ﻜﻪ ﻋﻤل ﻜﺩﺍﻤﻴﻥ ﺘﺎﻥ ﺒﻬﺘﺭ ﺍﺴﺕ‪ ،‬ﻭ‬ ‫‪َ 4‬وهُ َ اْ‪=ُ $ِ=َ1‬‬
‫ ‪ً ََ+‬‬
‫َأ‪َ ُْ'L$‬أَْ ُ‬
‫ﺍﻭ ﻋﺯﺘﻤﻨﺩ ﺁﻤﺭﺯﮔﺎﺭ ﺍﺴﺕ‪.‬‬ ‫اْ~َُ ُر *‬
‫‪ -3‬ﺁﻨﻜﻪ ﻫﻔﺕ ﺁﺴﻤﺎﻥ ﺭﺍ ﻁﺒﻘﻪ ﻁﺒﻘﻪ ﺁﻓﺭﻴﺩ‪،‬‬ ‫ت ‪.8 ً َCِh‬‬
‫ َ‪ََ mَ ْC‬وَا ٍ‬
‫ا‪ِJ.‬ي ﺥََ َ‬
‫ﺩﺭ ﺁﻓﺭﻴﺩﻩ ﻫﺎﻯ ﺨﺩﺍﻯ ﺭﺤﻤﺎﻥ ﻨﺎﻫﻤﮕﻭﻨﻰ ﺍﻯ‬ ‫ت‬
‫ ‪ُ ََ ِ8‬و ِ‬
‫ ا ‪َْ.‬ـ ِ‬
‫ََى &ِ} ﺥَْ ِ‬
‫ﻨﻨﮕﺭﻯ‪ ،‬ﺩﻴﺩﻩ ﺭﺍ ﺒﺭﮔﺭﺩﺍﻥ )ﻭ ﺒﻨﮕﺭ( ﺁﻴﺎ ﺩﺭﺯ‬ ‫&َرِْ ِ‪ m‬اْ‪ َ َtَC‬هَ‪ََ ْ6‬ى ‪ٍ ُKُ& ِ8‬ر *‬
‫ﻭ ﺸﮕﺎﻓﻰ ﺭﺍ ﻤىﻨﮕﺭﻯ‪.‬‬
‫‪W‬‬
‫ ‪ِ َِْ[ْEَ$‬إَْ َ‬
‫ﺙُ ‪ .‬ارِ ِ‪ m‬ا‪ َ َtَC‬آَ ‪ِ َْ.‬‬
‫‪ -4‬ﺒﺎﺯﻫﻡ ﺩﻴﺩﻩ ﺭﺍ ﺒﺎﺭ ﺒﺎﺭ ﺒﺭﮔﺭﺩﺍﻥ ﺘﺎ ﺁﻨﻜﻪ‬
‫ا‪ ُ َtَC‬ﺥَِ^ ً َوهُ َ ٌَِ *‬
‫ﺒﺴﻭﻴﺕ ﻨﺎﻤﺭﺍﺩ ﺒﺭﮔﺭﺩﺩ ﻭ ﺤﺴﺭﺕ ﺯﺩﻩ ﺒﺎﺸﺩ‪.‬‬
‫‪1‬ـ ﺍﻴﻥ ﺁﻴﻪ ﺒﻪ ﭽﻨﺩ ﺼﻔﺕ ﺨﺩﺍ)ﺝ( ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺨﺩﺍ ﭙﺭﺒﺭﻜﺕ ﻭ ﻓﻨﺎ ﻨﺎﭙﺫﻴﺭ ﺍﺴﺕ‪ .‬ﺘﺒﺎﺭﻙ ﺼﻴﻐﻪ ﻤﺒﺎﻝﻐﻪ ﺒﺭﻜﺕ ﺍﺴﺕ ﻜﻪ ﻫﻡ ﻤﻌﻨﺎﻯ ﺨﺠﺴﺘﮕﻰ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ ﻭ‬
‫ﻫﻡ ﻓﻨﺎ ﻨﺎﭙﺫﻴﺭﻯ ﺭﺍ‪.‬‬
‫ﺏ‪ :‬ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺒﻁﻭﺭ ﻤﻁﻠﻕ ﺩﺭ ﺩﺴﺕ ﺍﻭﺴﺕ‪ ،‬ﺯﻤﺎﻡ ﻫﻤﻪﺀ ﺍﻤﻭﺭ ﻫﺴﺘﻰ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺍﻭﺴﺕ‪ ،‬ﺒﺭﺘﻤﺎﻤﻰ ﺍﻨﺤﺎﻯ ﻫﺴﺘﻰ‬
‫ﺤﻜﻡ ﺍﻭ ﻨﺎﻓﺫ ﺍﺴﺕ‪.‬‬
‫ﺝ‪ :‬ﺒﺭﻫﺭﭽﻴﺯ ﻭ ﻫﺭﻜﺎﺭﻯ ﺘﻭﺍﻨﺎﺴﺕ‪.‬‬
‫ﻴﻌﻨﻰ ﺁﻨﻜﻪ ﺍﻴﻥ ﻋﺎﻝﻡ ﮔﺴﺘﺭﺩﻩ ﻭ ﭙﻬﻨﺎﻭﺭ ﺭﺍ ﺍﺩﺍﺭﻩ ﻤىﻜﻨﺩ ﻭ ﻤﻅﺎﻫﺭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺍﺵ ﺩﺭ ﻫﻤﻪ ﺠﺎ ﺒﻪ ﭽﺸﻡ ﻤىﺨﻭﺭﺩ‪،‬‬

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‫ﺩﺍﺭﺍﻯ ﺩﻭﺼﻔﺕ ﻨﻤﺎﻴﺎﻥ ﺍﺴﺕ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺒﺎ ﺒﺭﻜﺕ ﺍﺴﺕ‪ ،‬ﻫﻤﻪ ﻤﺸﻤﻭل ﻋﻨﺎﻴﺎﺕ ﺍﻭﻴﻨﺩ ﻭ ﺍﺯ ﭽﺸﻤﻪ ﻓﻴﺎﺽ ﻋﻁﺎ ﻭ ﺒﺨﺸﺵ ﻭﻯ ﻤىﻨﻭﺸﻨﺩ‪ ،‬ﭽﻭﻥ‬
‫ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻨﻴﺴﺕ ﻜﻪ ﻫﻤﻭﺍﺭﻩ ﺍﺯ ﺭﻋﺎﻴﺎﻯ ﻜﺸﻭﺭﺵ ﺴﻬﻤﻰ ﺒﺭﺍﻯ ﺨﻭﺩ ﻤىﮕﻴﺭﺩ‪ ،‬ﺒﻠﻜﻪ ﺍﺯ ﺒﺭﻜﺕ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ‬
‫ﭙﺭﻓﻴﺽ ﻭ ﻤﺒﺎﺭﻙ ﺍﻭﺴﺕ ﻜﻪ ﺴﻔﺭﻩ ﻫﻤﻪ ﺭﻨﮕﻴﻥ ﺍﺴﺕ ﻭ ﺭﺯﻕ ﻭﺭﻭﺯﻯ ﻓﺭﺍﻭﺍﻨﻰ ﺩﺭ ﺩﺴﺘﺭﺱ ﺸﺎﻥ ‪.‬‬
‫ﺏ‪ :‬ﺒﺭ ﻫﺭﻜﺎﺭﻯ ﺘﻭﺍﻨﺎﺴﺕ‪ ،‬ﺍﺩﺍﺭﻩ ﺍﻴﻥ ﻋﺎﻝﻡ ﭙﻬﻨﺎﻭﺭ‪ ،‬ﺸﺎﻤل ﺍﻴﻥ ﻫﻤﻪ ﭙﺩﻴﺩﻩ ﻫﺎﻯ ﺒىﺸﻤﺎﺭ ﻭ ﺤﻔﻅ ﻭ ﻨﮕﻬﺩﺍﺭﻯ ﻫﺭ ﻴﻜﻰ‬
‫ﺩﺭ ﺠﺎﻴﮕﺎﻩ ﺸﺎﻴﺴﺘﻪ ﺨﻭﺩﺵ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﺍﻴﻥ ﻋﺎﻝﻡ ﺘﻭﺍﻨﺎﻯ ﻤﻘﺘﺩﺭ ﺍﺴﺕ‪.‬‬
‫ﺒﺎ ﺩﻗﺕ ﺍﻨﺩﻜﻰ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺴﻭﺭﻩ ﺍﻝﻤﻠﻙ ﺸﺭﺡ ﻭ ﺒﺴﻁ ﺁﻴﻪ ﻨﺨﺴﺘﻴﻥ ﺨﻭﺩ ﺍﺴﺕ‪ ،‬ﭽﮕﻭﻨﮕﻰ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺨﺩﺍ ﻭ ﺍﺒﻌﺎﺩ ﺁﻥ‬
‫ﺩﺭ ﺁﻴﺎﺕ ﺍﻴﻥ ﺴﻭﺭﻩ ﺒﻪ ﺒﺤﺙ ﮔﺭﻓﺘﻪ ﺸﺩﻩ ﻭ ﺩﻻﻴل ﻤﺤﻜﻤﻰ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﺁﻥ ﺍﺭﺍﺌﻪ ﺸﺩﻩ ﺍﺴﺕ‪.‬‬
‫‪2‬ـ ﺩﺭ ﻤﻭﺭﺩ ﺍﻴﻥ ﺁﻴﻪ ﺩﻭ ﺘﻭﺠﻴﻪ ﻗﺎﺒل ﺫﻜﺭ ﺭﺍ ﺩﺭ ﺘﻔﺎﺴﻴﺭ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﺘﻭﺍﻨﺎﻯ ﻫﺴﺘﻰ ﻫﻤﺎﻥ ﺫﺍﺘﻴﺴﺕ ﻜﻪ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺭﺍ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺯﻨﺩﮔﻰ ﺒﻪ ﺍﺭﺍﺩﻩ ﺍﻭ ﺘﺤﻘﻕ ﻤىﻴﺎﺒﺩ ﻭ‬
‫ﻤﺭﮒ ﺒﻪ ﺍﺫﻥ ﺍﻭ ﻓﺭﺍ ﻤىﺭﺴﺩ‪ ،‬ﺩﺭ ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﺠﺎﻥ ﻤىﺩﻤﺩ ﻭ ﻓﻴﺼﻠﻪ ﻤﺭﮒ ﻫﺭ ﻴﻜﻰ ﺭﺍ ﺩﺭ ﻤﻭﻋﺩ ﺨﺎﺼﺵ ﺼﺎﺩﺭ‬
‫ﻤىﻜﻨﺩ‪ ،‬ﻫﻡ ﭙﺩﻴﺩﻩ ﺤﻴﺎﺕ‪ ،‬ﺍﻴﻥ ﻤﻅﻬﺭ ﻨﻤﺎﻴﺎﻥ ﻗﺩﺭﺕ ﺁﻓﺭﻴﺩﮔﺎﺭ ﺍﺯ ﺴﻭﻯ ﺍﻭﺴﺕ ﻭ ﻫﻡ ﺴﻨﺕ ﻤﺭﮒ ﺍﻴﻥ ﻤﻅﻬﺭ ﻤﺤﻜﻭﻤﻴﺕ‬
‫ﻭ ﻤﻘﻬﻭﺭ ﺒﻭﺩﻥ ﺯﻨﺩﻩ ﻫﺎ ﺩﺭ ﺒﺭﺍﺒﺭ ﺍﺭﺍﺩﻩ ﺍﻭ‪ ،‬ﮔﻤﺎﻥ ﻤﻜﻨﻴﺩ ﻜﻪ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺩﻭ ﭙﺩﻴﺩﻩ ﺘﺼﺎﺩﻓﻰ ﻭ ﺒىﻬﺩﻑ ﺍﻨﺩ‪،‬‬
‫ﺒﺭﻋﻜﺱ ﺯﻨﺩﮔﻰ ﺒﺭﺍﻯ ﺁﺯﻤﺎﻴﺵ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ ﻭ ﻤﺭﮒ ﺒﺭﺍﻯ ﺍﺒﻼﻍ ﻨﺘﻴﺠﻪ ﺍﻴﻥ ﺁﺯﻤﺎﻴﺵ ﻭ ﭙﺎﺩﺍﺵ ﻭ ﭙﺎﺩ ﺍﻓﺭﺍﻩ ﺒﺭﺍﻯ‬
‫ﭙﻴﺭﻭﺯ ﻭ ﻨﺎﻜﺎﻡ ﺩﺭ ﺍﻴﻥ ﺁﺯﻤﻭﻥ‪.‬‬
‫ﺏ‪ :‬ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﺍﻴﻥ ﻋﺎﻝﻡ ﭙﻬﻨﺎﻭﺭ ﻫﻤﺎﻥ ﺁﻓﺭﻴﺩﮔﺎﺭﻴﺴﺕ ﻜﻪ ﻫﻤﻪ ﭽﻴﺯ ﺭﺍ ﭽﻪ ﻤﺭﺩﻩ ﻭ ﭽﻪ ﺯﻨﺩﻩ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ ﺘﺎ ﺒﻴﺎﺯﻤﺎﻴﺩ‬
‫ﻜﻪ ﺍﺯ ﺍﻴﻥ ﺩﻭ ﻜﺩﺍﻡ ﻴﻜﻰ ﺒﻬﺘﺭ ﻋﻤل ﻤىﻜﻨﺩ ﻭ ﻤﺄﻤﻭﺭﻴﺕ ﻭ ﻭﻅﻴﻔﻪ ﺍﺵ ﺭﺍ ﺒﻬﺘﺭ ﺍﺯ ﺩﻴﮕﺭﻯ ﺍﻨﺠﺎﻡ ﻤىﺩﻫﺩ‪ .‬ﺘﻤﺎﻤﻰ‬
‫ﺍﺸﻴﺎﻯ ﻤﻭﺠﻭﺩ ﺩﺭ ﺍﻴﻥ ﻋﺎﻝﻡ‪ ،‬ﺠﺎﻨﺩﺍﺭ ﻭ ﺒىﺠﺎﻥ‪ ،‬ﺨﺭﺩ ﻭ ﺒﺯﺭﮒ‪ ،‬ﺍﺯ ﺍﺘﻡ ﺘﺎ ﻜﻬﻜﺸﺎﻨﻬﺎ‪ ،‬ﺍﺯ ﻤﻭﺠﻭﺩ ﺯﻨﺩﻩ ﻴﻙ ﺴﻠﻭﻝﻰ ﺘﺎ‬
‫ﺍﻨﺴﺎﻥ‪ ،‬ﻫﺭ ﻴﻜﻰ ﺒﺭﺍﻯ ﻜﺎﺭﻯ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ‪ ،‬ﻤﺄﻤﻭﺭﻴﺘﻰ ﺒﻌﻬﺩﻩ ﺍﺵ ﮔﺫﺍﺸﺘﻪ ﺸﺩﻩ‪ ،‬ﻭﺠﻭﺩﺵ ﺨﻼﻴﻰ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﻫﺴﺘﻰ ﭙﺭ‬
‫ﻤىﻜﻨﺩ ﻭ ﺒﺎ ﻜﺎﺭ ﺨﻭﺩ ﻭ ﻨﺘﻴﺠﻪ ﺍﻯ ﻜﻪ ﺒﺭ ﺁﻥ ﻤﺭﺘﺏ ﻤىﺸﻭﺩ ﻀﺭﻭﺭﺘﻰ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﻋﺎﻝﻡ ﻤﺭﻓﻭﻉ ﻤىﺴﺎﺯﺩ‪ ،‬ﻴﻜﻰ‬
‫ﻼ ﺘﺎﺒﻊ ﺤﻜﻡ ﺍﺴﺕ ﻭ ﺒﺎ ﺍﻨﻘﻴﺎﺩ ﻜﺎﻤل ﻭ ﺒﺩﻭﻥ ﻫﻴﭻ ﻨﻭﻉ ﻋﺼﻴﺎﻥ ﻭ ﺴﺭﻜﺸﻰ ﻜﺎﺭﺵ ﺭﺍ ﺍﻨﺠﺎﻡ ﻤىﺩﻫﺩ‪ ،‬ﻨﻪ ﺩﺭ‬
‫ﻜﺎﻤ ﹰ‬
‫ﺍﻨﺘﺨﺎﺏ ﻜﺎﺭ ﻭ ﻭﻅﻴﻔﻪ ﺨﻭﺩ ﺍﺴﺘﻘﻼل ﻭ ﺁﺯﺍﺩﻯ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﺍﺯ ﻤﺴﻴﺭﻯ ﻜﻪ ﺒﺭﺍﻴﺵ ﻤﺸﺨﺹ ﺸﺩﻩ ﺘﻭﺍﻥ ﺍﻨﺤﺭﺍﻑ ﺒﻪ ﭽﭖ‬
‫ﻭ ﺭﺍﺴﺕ ﺭﺍ ‪ .‬ﺩﻴﮕﺭﻯ ﺒﺎ ﺁﺯﺍﺩﻯ ﻨﺴﺒﻰ ﻋﻤل ﻤىﻜﻨﺩ‪ ،‬ﻤﻴﺘﻭﺍﻨﺩ ﺍﺯ ﻤﻴﺎﻥ ﭽﻨﺩ ﺒﺩﻴل ﻤﻤﻜﻥ ﻴﻜﻰ ﺭﺍ ﺍﻨﺘﺨﺎﺏ ﻨﻤﺎﻴﺩ‪ ،‬ﺍﺯ‬
‫ﻤﻴﺎﻥ ﭽﻨﺩ ﺭﺍﻩ ﻴﻜﻰ ﺭﺍ ﺍﺨﺘﻴﺎﺭ ﻜﻨﺩ‪ .‬ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﻜﺎﺌﻨﺎﺕ ﻫﺭﺩﻭﻯ ﺍﻴﻨﻬﺎ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺩﺭ ﺍﻝﻔﺎﻅ ﺍﻴﻥ ﺁﻴﻪ ﮔﻨﺠﺎﻴﺵ ﻫﺭﺩﻭ ﺘﻌﺒﻴﺭ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ﻭﻝﻰ ﺒﻪ ﭽﻨﺩ ﺩﻝﻴل ﺭﺃﻯ ﺩﻭﻤﻰ ﺍﺭﺠﺢ ﺍﺴﺕ‪:‬‬

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‫ﻴﻙ‪" :‬ﻤﺭﮒ" ﻭ "ﺯﻨﺩﮔﻰ" ﭽﻴﺯﻫﺎﻴﻰ ﻨﻴﺴﺘﻨﺩ ﻜﻪ ﺒﻁﻭﺭ ﻤﺴﺘﻘل ﻭ ﺠﺩﺍ ﺍﺯ "ﺍﺠﺴﺎﻡ ﻤﺭﺩﻩ ﻭ ﺯﻨﺩﻩ" ﻭﺠﻭﺩﻯ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ‪،‬‬
‫ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺩﻭ ﺤﺎﻝﺕ ﭙﻴﻭﺴﺕ ﺒﻪ ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﻭ ﺯﻨﺩﻩ ﺍﺴﺕ‪ ،‬ﻫﻤﺭﺍﻩ ﺒﺎ ﺁﻨﻬﺎ ﻗﺎﺒل ﺩﺭﻙ ﺍﻨﺩ ﻨﻪ ﻤﺴﺘﻘل ﺍﺯ ﺁﻨﻬﺎ‪،‬‬
‫ﭙﻴﺩﺍﻴﺵ ﻤﺭﮒ ﻭ ﺯﻨﺩﮔﻰ ﺭﺍ ﻨﻤىﺘﻭﺍﻥ ﺒﻪ ﺘﻌﺒﻴﺭ ﺩﻴﮕﺭﻯ ﻏﻴﺭ ﺍﺯ ﺍﻴﻥ ﮔﺭﻓﺕ ﻜﻪ ﺁﻓﺭﻴﺩﮔﺎﺭ ﻋﺎﻝﻡ‪ ،‬ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﻭ ﺯﻨﺩﻩ‬
‫ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺫﻜﺭ "ﻤﻭﺕ" ﻗﺒل ﺍﺯ "ﺤﻴﺎﺓ" ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻤﺭﺍﺩ ﺍﺯ ﺁﻥ ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﻭ ﺯﻨﺩﻩ ﺍﺴﺕ‪ ،‬ﺍﮔﺭ ﭽﻨﻴﻥ ﻨﺒﻭﺩ ﺒﺎﻴﺩ ﻨﺨﺴﺕ‬
‫ﺍﺯ ﺯﻨﺩﮔﻰ ﻭ ﺴﭙﺱ ﺍﺯ ﻤﺭﮒ ﻨﺎﻡ ﻤىﺒﺭﺩ‪.‬‬
‫ﺴﻭﻡ‪ :‬ﺍﮔﺭ ﺒﮕﻭﺌﻴﻡ ﻜﻪ "ﻤﺭﮒ" ﺒﺭﺍﻯ ﺍﺒﺘﻼﺀ ﻭ ﺍﻤﺘﺤﺎﻥ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ‪ ،‬ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﺒﻪ ﺍﻴﻥ ﺩﻝﻴل ﺩﺭﺴﺕ ﻨﻴﺴﺕ ﻜﻪ "ﻤﺭﮒ"‬
‫ﺩﺭ ﺍﺼل ﭙﺎﻴﺎﻥ ﺍﺒﺘﻼﺀ ﻭ ﺍﻤﺘﺤﺎﻥ ﺍﺴﺕ‪ ،‬ﺒﺎ ﻤﺭﮒ ﺁﺩﻤﻰ ﺴﻠﺴﻠﻪ ﺍﺒﺘﻼﺀ ﺍﻭ ﺒﻪ ﭙﺎﻴﺎﻥ ﻤىﺭﺴﺩ‪ ،‬ﻭﻝﻰ ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﻜﻪ "ﺍﻤﻭﺍﺕ"‬
‫ﻼ ﺭﻭﺸﻥ ﻭ ﻭﺍﻀﺢ ﺍﺴﺕ‪.‬‬
‫ﻭ "ﺍﺤﻴﺎﺀ" ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺘﺎ ﺒﺒﻴﻨﺩ ﻜﻪ ﻜﺩﺍﻡ ﻴﻜﻰ ﺒﻬﺘﺭ ﻋﻤل ﻤىﻜﻨﺩ‪ ،‬ﻜﺎﻤ ﹰ‬
‫ﭽﻬﺎﺭﻡ‪ :‬ﺍﺸﺎﺭﻩ ﺒﻪ ﺼﻔﺕ ٍ"ﻋﺯﻴﺯ" ﻭ "ﻏﻔﻭﺭ" ﺩﺭ ﺘﺘﻤﻪ ﺁﻴﻪ ﺒﺭﻫﻤﻴﻥ ﺘﻌﺒﻴﺭ ﺼﺤﻪ ﻤىﮕﺫﺍﺭﺩ‪ ،‬ﻭ ﺒﺎ ﺘﻌﺒﻴﺭ ﺍﻭﻝﻰ ﺴﺎﺯﮔﺎﺭ‬
‫ﻨﻤىﺎﻓﺘﺩ‪ :‬ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻜﻪ ﺘﻤﺎﻤﻰ ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﻭ ﺯﻨﺩﻩ ﺍﻴﻥ ﻋﺎﻝﻡ ﭙﻬﻨﺎﻭﺭ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ‪ ،‬ﺍﺸﻴﺎﻯ ﻤﺭﺩﻩ ﺒىﺠﺎﻥ ﺭﺍ ﺒﻪ‬
‫ﺍﺸﻴﺎﻯ ﺯﻨﺩﻩ ﺠﺎﻨﺩﺍﺭ‪ ،‬ﺒﺎﺸﻌﻭﺭ ﻭ ﺒﺎﺍﺤﺴﺎﺱ ﺩﺭﻤىﺂﺭﺩ‪ ،‬ﺒﺩﻭﻥ ﺸﻙ ﭽﻴﺭﻩ ﺩﺴﺕ ﻭ ﻋﺯﺘﻤﻨﺩ ﺍﺴﺕ‪ .‬ﺍﮔﺭ ﺒﺨﺸﻰ ﺍﺯ ﻋﺎﻝﻡ ﺭﺍ‬
‫ﻤﻘﻬﻭﺭ ﻤﻁﻠﻕ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺒﺭﺍﻯ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺍﻭ "ﻋﺯﻴﺯ" ﺍﺴﺕ ﻭ ﺍﻴﻥ ﻤﻅﻬﺭ ﻏﻠﺒﻪ ﻭﺴﻠﻁﻪ ﻤﻁﻠﻕ ﺍﻭﺴﺕ‪ ،‬ﻭ ﺍﮔﺭ ﺒﺨﺵ‬
‫ﺩﻴﮕﺭﻯ ﺭﺍ ﺯﻨﺩﻩ‪ ،‬ﺒﺎ ﺁﺯﺍﺩﻯ ﻨﺴﺒﻰ ﻭ ﺍﺨﺘﻴﺎﺭ ﻴﻜﻰ ﺍﺯ ﭽﻨﺩ ﺒﺩﻴل ﻤﻤﻜﻥ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺨﻭﺍﺴﺘﻪ ﺍﺴﺕ ﻗﺩﺭﺕ ﻭ ﻏﻠﺒﻪ ﺨﻭﺩ ﺭﺍ ﺍﺯ‬
‫ﻴﻙ ﺴﻭ ﻭ ﻏﻔﺭﺍﻥ ﻭ ﺒﺨﺸﺎﻴﺵ ﺨﻭﺩ ﺭﺍ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﺒﻪ ﻨﻤﺎﻴﺵ ﺒﮕﺫﺍﺭﺩ‪ ،‬ﺍﮔﺭ ﺍﻴﻥ ﮔﺭﻭﻩ ﺩﻭﻤﻰ ﻨﺘﻭﺍﻨﺴﺕ ﻭﻅﺎﻴﻔﺵ‬
‫ﺭﺍ ﭽﻭﻥ ﮔﺭﻭﻩ ﻨﺨﺴﺘﻴﻥ‪ ،‬ﺒﻁﻭﺭ ﺩﺭﺴﺕ‪ ،‬ﻜﺎﻤل ﻭ ﺒﺩﻭﻥ ﻗﺼﻭﺭ‪ ،‬ﻨﻘﺹ ﻭ ﺨﻁﺎ ﺍﻨﺠﺎﻡ ﺩﻫﺩ ﻭ ﺍﺯ ﺍﻴﻥ ﻝﺤﺎﻅ ﺩﺭ ﺁﺯﻤﻭﻥ‬
‫ﻨﺎﻜﺎﻡ ﻤﺎﻨﺩ ﻭ ﺍﺯ ﺁﻥ ﺩﻴﮕﺭﻯ ﻋﻘﺏ ﺍﻓﺘﺎﺩ‪ ،‬ﺨﺩﺍﻯ ﻏﻔﻭﺭ ﺒﺯﻭﺩﻯ ﻭ ﻤﺘﺼل ﺍﺸﺘﺒﺎﻩ ﻭ ﻗﺼﻭﺭ‪ ،‬ﻤﺅﺍﺨﺫﻩ ﻨﻤىﻜﻨﺩ‪ ،‬ﺒﻠﻜﻪ‬
‫ﻤﻬﻠﺕ ﻤىﺩﻫﺩ ﻭ ﻤىﺂﻤﺭﺯﺩ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﻋﺯﻴﺯ ﺍﺴﺕ ﻭ ﻤﺅﺍﺨﺫﻩ ﻓﻭﺭﻯ ﺒﺭﺍﻴﺵ ﺴﻬل ﻭ ﺁﺴﺎﻥ‪.‬‬
‫‪3‬ـ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﻜﻪ ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﻫﺴﺘﻰ ﺭﺍ ﺁﻓﺭﻴﺩﮔﺎﺭ ﻫﻤﻪﺀ ﻜﺎﺌﻨﺎﺕ ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ‪ ،‬ﭽﻨﺩ ﻤﻁﻠﺏ ﺨﻴﻠﻰ ﻤﻬﻡ ﻭ ﺩﺍﺭﺍﻯ‬
‫ﻨﻁﺎﻕ ﻭ ﺍﺒﻌﺎﺩ ﺒﺴﻴﺎﺭ ﻭﺴﻴﻌﻰ ﺭﺍ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺫﺍﺘﻴﻜﻪ ﻤﻅﺎﻫﺭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺍﺵ ﺭﺍ ﺩﺭ ﻫﻤﻪ ﺠﺎ ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﻡ ﻭ ﺁﺜﺎﺭ ﺍﻴﻥ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺩﺭ ﻫﺭﮔﻭﺸﻪ ﻭ ﻜﻨﺎﺭ‬
‫ﺍﻴﻥ ﻋﺎﻝﻡ ﻨﻤﺎﻴﺎﻥ ﺍﺴﺕ‪ ،‬ﻫﻤﺎﻥ ﺫﺍﺘﻴﺴﺕ ﻜﻪ ﻫﻡ ﻤﺎﻝﻙ ﺍﺴﺕ ﻭ ﻫﻡ ﺁﻓﺭﻴﺩﮔﺎﺭ‪ ،‬ﺁﺴﻤﺎﻥ ﻭ ﺯﻤﻴﻥ ﻤﻠﻙ ﺍﻭ ﻭ ﺁﻓﺭﻴﺩﻩ ﺍﻭﻴﻨﺩ‪،‬‬
‫ﻁﺒﻘﺎﺕ ﻫﻔﺘﮕﺎﻨﻪ ﺁﺴﻤﺎﻥ ﺭﺍ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ ﻭ ﺘﺤﺕ ﺴﻠﻁﻪ ﻭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﻤﻁﻠﻕ ﺍﻭ ﻗﺭﺍﺭ ﺩﺍﺭﻨﺩ‪.‬‬
‫ﺏ‪ :‬ﭽﻭﻥ ﻜﺴﺎﻨﻰ ﻤﺒﺎﺸﻴﺩ ﻜﻪ ﮔﻤﺎﻥ ﻤىﻜﻨﻨﺩ ﺨﺩﺍ ﺯﻤﻴﻥ ﻭ ﺁﺴﻤﺎﻥ ﺭﺍ ﺁﻓﺭﻴﺩﻩ‪ ،‬ﺴﻨﺕ ﻫﺎ ﻭ ﻀﻭﺍﺒﻁ ﺤﺎﻜﻡ ﺒﺭﻫﺴﺘﻰ ﺭﺍ‬
‫ﻭﻀﻊ ﻜﺭﺩﻩ ﻭ ﺴﺭﻨﻭﺸﺕ ﻫﺭﭽﻴﺯﻯ ﺭﺍ ﻤﻘﺩﺭ ﻨﻤﻭﺩﻩ‪ ،‬ﺴﭙﺱ ﻫﻤﻪ ﺭﺍ ﺒﻪ ﺤﺎل ﺨﻭﺩ ﻭﺍﮔﺫﺍﺸﺘﻪ ﻭ ﺍﻜﻨﻭﻥ ﻫﺭﻜﺎﺭﻯ ﺨﻭﺩ‬
‫ﺒﺨﻭﺩ ﻭ ﻤﻁﺎﺒﻕ ﻫﻤﻴﻥ ﺴﻨﻥ ﻁﺒﻴﻌﻰ ﺍﻨﺠﺎﻡ ﻤىﺸﻭﺩ ﻭ ﺨﺩﺍ ﺘﺼﺭﻓﻰ ﺩﺭ ﺁﻥ ﻨﻤىﻜﻨﺩ!! ﻨﻪ ﺒﻠﻜﻪ ﺒﺎﻭﺭﺘﺎﻥ ﺍﻴﻥ ﺒﺎﺸﺩ ﻜﻪ ﺨﺩﺍ‬

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‫ﻫﻡ ﻓﺭﻤﺎﻨﺭﻭﺍﺴﺕ ﻭ ﻫﻡ ﺁﻓﺭﻴﺩﮔﺎﺭ‪ .‬ﺍﻴﻤﺎﻥ ﺘﺎﻥ ﺒﺭ ﺼﻔﺕ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺨﺩﺍ ﺒﺎﻴﺩ ﺍﺯ ﺍﻋﺘﻘﺎﺩﺘﺎﻥ ﺒﺭ ﺍﻴﻨﻜﻪ ﺨﺩﺍ ﺨﺎﻝﻕ ﻭ‬
‫ﺁﻓﺭﻴﺩﮔﺎﺭ ﺍﺴﺕ ﻤﺎﻴﻪ ﺒﮕﻴﺭﺩ‪ ،‬ﺒﺎﻴﺩ ﻤﻌﺘﻘﺩ ﺒﺎﺸﻴﺩ ﻜﻪ ﻫﺭﭽﻪ ﺨﺩﺍ ﺁﻓﺭﻴﺩﮔﺎﺭ ﺁﻥ ﺍﺴﺕ‪ ،‬ﻓﺭﻤﺎﻨﺭﻭﺍﻯ ﺁﻥ ﻨﻴﺯ ﻫﺴﺕ‪.‬‬
‫ﺝ‪ :‬ﻗﺭﺁﻥ ﺯﻤﺎﻨﻰ ﻓﻀﺎﻯ ﺒﺎﻻﻯ ﺯﻤﻴﻥ ﺭﺍ ﺁﺴﻤﺎﻥ ﻤىﺨﻭﺍﻨﺩ ﻭ ﮔﺎﻫﻰ ﺁﺴﻤﺎﻥ ﺭﺍ ﺴﻘﻑ ﻫﻤﻪﺀ ﻋﺎﻝﻡ ﻤﻌﺭﻓﻰ ﻤىﻜﻨﺩ‪ ،‬ﺍﺯ‬
‫ﺍﻴﻨﺭﻭ ﻝﻔﻅ ﺁﺴﻤﺎﻥ ﻫﻡ ﻤﺩﺍﺭﻫﺎﻯ ﻓﻀﺎﻯ ﺯﻤﻴﻥ ﺭﺍ ﺸﺎﻤل ﻤىﺸﻭﺩ ﻭ ﻫﻡ ﻁﺒﻘﺎﺕ ﻫﻔﺘﮕﺎﻨﻪ ﺍﻯ ﻜﻪ ﻫﻤﻪﺀ ﻜﺎﺌﻨﺎﺕ ﺭﺍ ﺍﺤﺎﻁﻪ‬
‫ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﺯ ﺁﻴﻪ ﺒﻌﺩﻯ ﺒﻪ ﻭﻀﻭﺡ ﻓﻬﻤﻴﺩﻩ ﻤىﺸﻭﺩ ﻜﻪ ﺩﺭ ﺍﻴﻨﺠﺎ ﻤﺭﺍﺩ ﺍﺯ ﺁﺴﻤﺎﻨﻬﺎﻯ ﻫﻔﺘﮕﺎﻨﻪ ﻁﺒﻘﺎﺘﻰ ﺍﺴﺕ ﻜﻪ ﻴﻜﻰ ﺍﺯ‬
‫ﺁﻨﻬﺎ ﻭ ﻨﺯﺩﻴﻜﺘﺭﻴﻨﺵ ﺒﻪ ﺯﻤﻴﻥ‪ ،‬ﻫﻤﻪﺀ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﺭﺍ ﺩﺭ ﺁﻏﻭﺵ ﺨﻭﺩ ﮔﺭﻓﺘﻪ ﻭ ﺒﻘﻴﻪ ﺒﺎﻻﺘﺭ ﺍﺯ ﺁﻥ ﻭ ﻴﻜﻰ ﻓﻭﻕ‬
‫ﺩﻴﮕﺭﻯ‪ ،‬ﻭ ﺩﺍﺭﺍﻯ ﻤﻁﺎﺒﻘﺕ ﻫﺎ ﻭ ﻫﻤﮕﻭﻨﻰ ﻫﺎﻯ ﺨﺎﺼﻰ‪.‬‬
‫ﻗﺎﺒل ﺩﻗﺕ ﻭ ﺘﺄﻨﻰ ﺍﺴﺕ ﻜﻪ ﺍﻤﺭﻭﺯ ﻋﻠﻭﻡ ﺍﻨﺴﺎﻨﻰ‪ ،‬ﺒﻪ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﭙﻰ ﺒﺭﺩﻩ ﻜﻪ ﺩﻭﺭﺘﺭﻴﻥ ﻜﻬﻜﺸﺎﻥ ﻫﺎ‪ ،‬ﺩﺭ ﺴﺎﺨﺘﺎﺭ ﻭ‬
‫ﻀﻭﺍﺒﻁ ﺤﺎﻜﻡ ﺒﺭ ﺁﻥ ﺸﺒﻴﻪ ﺒﻪ ﻜﻬﻜﺸﺎﻥ ﻤﺎ ﻤىﺒﺎﺸﺩ‪ ،‬ﻭ ﺍﻴﻥ ﻴﻜﻰ ﺩﻴﮕﺭ ﺍﺯ ﺍﻋﺠﺎﺯ ﻋﻠﻤﻰ ﻗﺭﺁﻥ ﺍﺴﺕ ﻜﻪ ﺍﺨﻴﺭﹰﺍ ﻜﻴﻬﺎﻥ‬
‫ﺸﻨﺎﺴﺎﻥ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﻋﻠﻡ ﺩﺭﻴﺎﻓﺘﻪ ﺍﺴﺕ ﻜﻪ ﺯﻤﻴﻥ ﺩﺍﺭﺍﻯ ﻫﻔﺕ ﻁﺒﻘﻪ ﻴﻜﻰ ﺒﺭ ﺩﻴﮕﺭﻯ ﻭ ﻫﻔﺕ ﻤﺩﺍﺭ‬
‫ﺠﺎﺫﺒﻪ ﺩﺭ ﺍﻁﺭﺍﻑ ﺨﻭﺩ ﺍﺴﺕ‪ ،‬ﻫﻤﺎﻨﮕﻭﻨﻪ ﻜﻪ ﺒﻴﺸﺘﺭﻴﻥ ﺘﻌﺩﺍﺩ ﻤﺩﺍﺭ ﻫﺎﻯ ﺍﻁﺭﺍﻑ ﻜﻭﭽﻜﺘﺭﻴﻥ ﺠﺯﺀ ﻫﺴﺘﻰ )ﺍﺘﻡ( ﻨﻴﺯ‬
‫ﻫﻔﺕ ﺍﺴﺕ‪ .‬ﺍﻤﺎ ﺍﻴﻨﻜﻪ ﺁﻴﺎ ﻤﻤﻜﻥ ﺍﺴﺕ ﺒﺸﺭ ﺯﻤﺎﻨﻰ ﺒﻪ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﻨﻴﺯ ﭙﻰ ﺒﺒﺭﺩ ﻜﻪ ﻫﻤﻪﺀ ﺍﻴﻥ ﻜﺎﺌﻨﺎﺕ ﮔﺴﺘﺭﺩﻩ ﻭ ﻓﺭﺍﺥ‪،‬‬
‫ﺒﺤﻴﺙ ﻤﺠﻤﻭﻋﻪ ﻭﺍﺤﺩﻯ‪ ،‬ﻫﻔﺕ ﻤﺩﺍﺭﻯ ﺩﺭ ﺍﻁﺭﺍﻑ ﺨﻭﺩ ﺩﺍﺭﺩ؟ ﺘﺎﻫﻨﻭﺯ ﺍﺯ ﺩﺭﻙ ﻭ ﻜﺸﻑ ﺍﻴﻥ ﺤﻘﻴﻘﺕ ﺨﻴﻠﻰ ﻓﺎﺼﻠﻪ‬
‫ﺩﺭ ﺭﺍﺒﻁﻪ ﺒﺎ ﺸﻁﺭ ﺩﻭﻡ ﺍﻴﻥ ﺁﻴﻪ ﭽﻨﺩ ﺘﻌﺒﻴﺭ ﺭﺍ ﻤىﻴﺎﺒﻴﻡ‪:‬‬
‫ﻴﻙ‪ :‬ﺩﺭ ﺁﻓﺭﻴﺩﻩ ﻫﺎﻯ ﺨﺩﺍﻯ ﺭﺤﻤﺎﻥ ﻨﻪ "ﺘﻔﺎﻭﺕ" ﺭﺍ ﻤىﻴﺎﺒﻰ ﻭ ﻨﻪ ﻓﻁﻭﺭ‪ ،‬ﺩﺭﺯ ﻭ ﺸﮕﺎﻓﻰ ﺭﺍ‪ ،‬ﺘﻔﺎﻭﺕ ﻴﻌﻨﻰ ﻨﺎ‬
‫ﻫﻤﺂﻫﻨﮕﻰ‪ ،‬ﻴﻌﻨﻰ ﺍﻴﻨﻜﻪ ﺍﻨﺴﺎﻥ ﺍﺯ ﻤﻁﺎﻝﻌﻪ ﺁﻨﻬﺎ ﮔﻤﺎﻥ ﻜﻨﺩ ﻜﻪ ﻫﺭ ﻴﻜﻰ ﻤﺤﺼﻭل ﺩﺴﺕ ﺁﻓﺭﻴﺩﮔﺎﺭ ﺠﺩﺍﮔﺎﻨﻪ ﺍﻯ ﺍﺴﺕ‪ ،‬ﻭ‬
‫ﻓﻁﻭﺭ ﻴﻌﻨﻰ ﺨﻼ‪ ،‬ﻨﻘﺹ ﻭ ﻜﻤﺒﻭﺩ‪ ،‬ﻴﻌﻨﻰ ﺍﻴﻨﻜﻪ ﺩﺭ ﻫﺴﺘﻰ ﺠﺎﻯ ﺨﺎﻝﻰ ﺍﻯ‪ ،‬ﭽﻴﺯﻯ ﻜﻪ ﻨﺒﻭﺩ ﺁﻥ ﺨﻼﻴﻰ ﺍﻴﺠﺎﺩ ﻜﺭﺩﻩ ﻭ‬
‫ﻨﻘﺼﻰ ﺭﺍ ﺒﺎﻋﺙ ﺸﺩﻩ ﺍﺴﺕ‪ .‬ﺒﻪ ﻫﺭﭙﻴﻤﺎﻨﻪ ﺍﻯ ﻜﻪ ﺩﺭﺍﻴﻥ ﻋﺎﻝﻡ ﮔﺴﺘﺭﺩﻩ ﻭ ﻓﺭﺍﺥ ﻭ ﺒىﺎﻨﺘﻬﺎ ﺩﻗﺕ ﻜﻨﻰ‪ ،‬ﺩﺭ ﺠﺴﺘﺠﻭﻯ‬
‫"ﺘﻔﺎﻭﺕ" ﻭ "ﻓﻁﻭﺭ"‪ ،‬ﻫﻤﻪ ﭽﻴﺯ ﺍﻴﻥ ﻫﺴﺘﻰ ﺭﺍ ﺯﻴﺭ ﻭ ﺭﻭ ﻜﻨﻰ‪ ،‬ﺩﻴﺩﻩ ﻫﺎ ﺭﺍ ﻤﻜﺭﺭ ﺒﻜﺎﺭ ﮔﻴﺭﻯ‪ ،‬ﺒﺎﺭﻫﺎ ﺘﻔﺤﺹ ﻨﻤﺎﻴﻰ‪،‬‬
‫ﺘﺎ ﺁﻨﺠﺎ ﻜﻪ ﺩﻴﺩﻩ ﻫﺎ ﺍﺯ ﻓﺭﻁ ﺩﻗﺕ ﻭ ﺠﺴﺘﺠﻭ ﺨﺴﺘﻪ ﺸﻭﻨﺩ‪ ،‬ﻫﺭﮔﺯ ﺘﻔﺎﻭﺕ ﻭ ﻓﻁﻭﺭﻯ ﺭﺍ ﻨﺨﻭﺍﻫﻨﺩ ﻴﺎﻓﺕ ﻭ ﺩﺭ ﭙﺎﻴﺎﻥ ﺍﻴﻥ‬
‫ﺠﺴﺘﺠﻭ ﻭ ﺩﻗﺕ ﻤﻜﺭﺭ‪ ،‬ﻨﺎﻤﺭﺍﺩ ﺒﺴﻭﻴﺕ ﺒﺭﺨﻭﺍﻫﻨﺩ ﮔﺸﺕ‪.‬‬
‫ﺍﻴﻥ ﺁﻴﻪ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﻜﺎﺌﻨﺎﺕ ﻤﺠﻤﻭﻋﻪﺀ ﺒﻬﻡ ﭙﻴﻭﺴﺘﻪ ﺍﻴﺴﺕ ﻜﻪ ﻫﺭ ﺠﺯﺀ ﺁﻥ ﺒﺎ ﺩﻴﮕﺭﻯ ﭙﻴﻭﻨﺩ ﺩﻗﻴﻘﻰ ﺩﺍﺭﺩ‪ ،‬ﻭﺠﻭﺩ‬
‫ﻴﻜﻰ ﻀﺎﻤﻥ ﺒﻘﺎﻯ ﺩﻴﮕﺭﻴﺴﺕ‪ ،‬ﻫﻴﭻ ﭽﻴﺯ ﺒﻴﻬﻭﺩﻩ ﻭ ﺒﻴﻬﺩﻓﻰ ﺩﺭ ﺍﻴﻥ ﻋﺎﻝﻡ ﮔﺴﺘﺭﺩﻩ ﻴﺎﻓﺕ ﻨﻤىﺸﻭﺩ‪ ،‬ﻫﺭﭽﻴﺯﻯ ﺩﺭﺴﺕ ﻭ‬
‫ﺩﻗﻴﻕ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ‪ ،‬ﻭﺠﻭﺩ ﻫﺭ ﭙﺩﻴﺩﻩ ﺍﻯ ﺩﺭ ﺍﻴﻥ ﻫﺴﺘﻰ ﺨﻼﻴﻰ ﺭﺍ ﭙﺭ ﻤىﻜﻨﺩ ﻭ ﻀﺭﻭﺭﺘﻰ ﺭﺍ ﻤﺭﻓﻭﻉ ﻤىﺴﺎﺯﺩ ﻭ ﻨﺒﻭﺩ‬
‫ﺁﻥ ﺨﻼ ﻭ ﺩﺭﺯﻯ ﺭﺍ ﺒﺎﻋﺙ ﻤىﺸﻭﺩ‪ .‬ﻫﻴﭻ ﭽﻴﺯﻯ ﺭﺍ ﭽﻨﺎﻥ ﻨﻤىﻴﺎﺒﻰ ﻜﻪ ﻨﺸﺎﻥ ﺩﻫﺩ ﺩﺭ ﺁﻓﺭﻴﻨﺵ ﺁﻥ ﺒﺭﻨﺎﻤﻪ ﺠﺩﺍﮔﺎﻨﻪ ﺍﻯ‬
‫ﺒﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﻤﺤﺼﻭل ﺩﺴﺕ ﺩﻴﮕﺭﻴﺴﺕ‪ ،‬ﺒﻪ ﻨﺤﻭﻯ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ ﻜﻪ ﺒﺎ ﺒﻘﻴﻪﺀ ﺍﺠﺯﺍﺀ ﺘﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ .‬ﺍﻫﻤﻴﺕ ﺍﻴﻥ ﺍﺩﻋﺎ ﻭ‬

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‫ﺍﺒﻌﺎﺩ ﮔﺴﺘﺭﺩﻩ ﺁﻨﺭﺍ ﺯﻤﺎﻨﻰ ﻤىﺘﻭﺍﻨﻴﻡ ﺩﺭﻙ ﻜﻨﻴﻡ ﻜﻪ ﺩﺭ ﺍﺼل ﺁﻓﺭﻴﻨﺵ ﺍﺸﻴﺎﺀ ﺩﻗﺕ ﻜﻨﻴﻡ‪ ،‬ﻜﻤﻰ ﺍﺯ ﺘﻔﺎﻭﺕ ﻫﺎﻯ ﻅﺎﻫﺭﻯ‬
‫ﻤﺨﻠﻭﻗﺎﺕ ﺠﻠﻭﺘﺭ ﺒﺭﻭﻴﻡ‪ ،‬ﺒﻪ ﻋﻤﻕ ﺁﻓﺭﻴﻨﺵ ﺁﻨﻬﺎ ﺘﻭﺠﻪ ﻜﻨﻴﻡ‪ ،‬ﺍﻤﺭﻭﺯ ﺒﺭﺍﻯ ﺩﺍﻨﺸﻤﻨﺩﺍﻥ ﻋﻠﻭﻡ ﻁﺒﻴﻌﻰ ﺜﺎﺒﺕ ﺸﺩﻩ ﺍﺴﺕ ﻜﻪ‬
‫ﺍﺸﻴﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﺘﻨﻬﺎ ﺍﺯ ﻨﺎﺤﻴﻪ ﻅﺎﻫﺭ ﺒﺎﻫﻡ ﺘﻔﺎﻭﺕ ﺩﺍﺭﻨﺩ‪ ،‬ﺩﺭ ﺍﺼل ﻫﻤﻪ ﺍﺯ ﺸﺊ ﻭﺍﺤﺩﻯ ﺁﻓﺭﻴﺩﻩ ﺸﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﮔﺭ ﺍﺯ‬
‫ﻼ ﻴﻜﺴﺎﻥ ﺍﻨﺩ‪ .‬ﺩﺭ ﺍﺼل‬
‫ﻨﺎﺤﻴﻪ ﻤﺎﻝﻴﻜﻭل ﻫﺎ ﻭ ﻨﺤﻭﻩ ﺘﺭﻜﻴﺏ ﺁﻨﻬﺎ ﺒﺎﻫﻡ ﺘﻔﺎﻭﺕ ﺩﺍﺭﻨﺩ‪ ،‬ﺩﺭ ﺴﻁﺢ ﺍﺘﻡ ﻭ ﺒﻴﺸﺘﺭ ﺍﺯ ﺁﻥ ﻜﺎﻤ ﹰ‬
‫ﺸﺊ ﻭﺍﺤﺩﻯ ﻁﺒﻕ ﺒﺭﻨﺎﻤﻪ ﻭﺍﺤﺩﻯ ﺒﻪ ﺍﺸﻜﺎل ﻤﺨﺘﻠﻑ ﻭ ﮔﻭﻨﺎﮔﻭﻨﻰ ﺩﺭﺁﻭﺭﺩﻩ ﺸﺩﻩ‪.‬‬
‫ﺩﻭ ـ ﺒﺭﺨﻰ ﺩﻴﮕﺭﻯ ﺍﺯ ﻤﻔﺴﺭﺍﻥ "ﺘﻔﺎﻭﺕ" ﺭﺍﺒﻪ ﻤﻌﻨﺎﻯ ﺘﻀﺎﺩ ﻭ ﻋﻴﺏ ﻤىﮕﻴﺭﻨﺩ ﻭ ﺁﻴﻪ ﺭﺍ ﭽﻨﻴﻥ ﺘﺭﺠﻤﻪ ﻤىﻜﻨﻨﺩ‪:‬‬
‫"ﺩﺭﺁﻓﺭﻴﻨﺵ ﺨﺩﺍﻯ ﺭﺤﻤﺎﻥ ﺘﻀﺎﺩ ﻭ ﻋﻴﺒﻰ ﺭﺍ ﻨﻤىﻴﺎﺒﻰ" ﺩﺭ ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﭽﻨﺩ ﺍﺸﻜﺎل ﻭﺠﻭﺩ ﺩﺍﺭﺩ‪:‬‬
‫‪1‬ـ ﻝﻔﻅ ﺘﻔﺎﻭﺕ ﺩﺭ ﺍﺼل ﻨﻪ ﻤﻌﻨﺎﻯ ﺘﻀﺎﺩ ﺭﺍ ﺍﻓﺎﺩﻩ ﻤىﻜﻨﺩ ﻭﻨﻪ ﻋﻴﺏ ﺭﺍ‪.‬‬
‫‪2‬ـ ﺍﮔﺭ ﺒﻨﺎﺒﺭ ﺍﻴﻥ ﺘﻭﺠﻴﻪ ﺒﮕﻭﺌﻴﻡ ﻜﻪ ﺘﻀﺎﺩ ﻭ ﻋﻴﺒﻰ ﺩﺭ ﻤﺨﻠﻭﻗﺎﺕ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‪ ،‬ﺍﻴﻥ ﺘﻌﺒﻴﺭ ﺒﺎ ﻭﺍﻗﻊ ﺴﺎﺯﮔﺎﺭ ﻨﻴﺴﺕ‪ .‬ﻭ‬
‫ﺍﮔﺭ ﺒﮕﻭﺌﻴﻡ‪ :‬ﺩﺭ ﺁﻓﺭﻴﻨﺵ ﺨﺩﺍﻭﻨﺩ ﺭﺤﻤﺎﻥ ﺘﻀﺎﺩ ﻭ ﻋﻴﺒﻰ ﺭﺍ ﻨﻤﻰ ﺒﻴﻨﻰ‪ ،‬ﺍﻴﻥ ﻴﻙ ﺘﻌﺒﻴﺭ ﮔﻨﮓ ﺍﺴﺕ‪ ،‬ﺘﻀﺎﺩ ﺩﺭ ﺁﻓﺭﻴﻨﺵ‬
‫ﻤﻔﻬﻭﻡ ﺭﻭﺸﻥ ﻭ ﻭﺍﻀﺤﻰ ﻨﺩﺍﺭﺩ‪ ،‬ﻋﻼﻭﻩ ﺒﺭ ﺍﻴﻥ ﻤﺎ ﺁﻓﺭﻴﺩﻩ ﻫﺎﻯ ﺨﺩﺍﻯ ﺭﺤﻤﻥ ﺭﺍ ﻤىﺒﻴﻨﻴﻡ ﻨﻪ ﺁﻓﺭﻴﻨﺵ ﺸﺎﻨﺭﺍ‪ ،‬ﻤﺎ‬
‫ﻤىﻨﮕﺭﻴﻡ ﻜﻪ ﺍﺯ ﺩل ﺯﻤﻴﻥ ﺩﺍﻨﻪ ﺍﻯ ﻤىﺭﻭﻴﺩ ﻭ ﺒﻪ ﺒﺘﻪ ﺍﻯ ﺘﺒﺩﻴل ﻤىﺸﻭﺩ‪ ،‬ﻭﻝﻰ ﺩﻴﺩﻩ ﻫﺎﻯ ﻤﺎ ﺘﻭﺍﻥ ﺁﻨﺭﺍ ﻨﺩﺍﺭﺩ ﻜﻪ‬
‫ﭽﮕﻭﻨﮕﻰ ﭙﻴﺩﺍﻴﺵ ﻭ ﺭﻭﻴﺵ ﺩﺍﻨﻪ ﻭ ﺘﺒﺩﻴل ﺸﺩﻥ ﺨﺎﻙ ﺒﻪ ﺒﺘﻪ ﺭﺍ ﻤﺸﺎﻫﺩﻩ ﻜﻨﺩ‪.‬‬
‫ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺘﻌﺒﻴﺭ ﺩﻗﻴﻕ ﺍﺯ ﺍﻴﻥ ﺁﻴﻪ ﻫﻤﺎﻥ ﺘﻌﺒﻴﺭ ﻨﺨﺴﺘﻴﻥ ﺍﺴﺕ‪ ،‬ﺒﻪ ﺍﻴﻥ ﻤﻌﻨﺎ ﻜﻪ ﺘﻔﺎﻭﺘﻰ ﺭﺍ ﻤﻴﺎﻥ ﺁﻓﺭﻴﺩﻩ ﻫﺎﻯ ﺨﺩﺍﻯ‬
‫ﺭﺤﻤﺎﻥ ﻤﺸﺎﻫﺩﻩ ﻨﻤىﻜﻨﻰ ﺒﻪ ﻨﺤﻭﻯ ﻜﻪ ﻴﻜﻰ ﺭﺍ ﻤﺤﺼﻭل ﺩﺴﺕ ﻴﻙ ﺁﻓﺭﻴﺩﮔﺎﺭ ﻭ ﺩﻴﮕﺭﻯ ﺭﺍ ﻤﻭﻝﻭﺩ ﺘﺼﺭﻑ ﺁﻓﺭﻴﺩﮔﺎﺭ‬
‫ﺩﻴﮕﺭﻯ ﺒﻨﮕﺭﻯ‪ ،‬ﭽﻨﺎﻥ ﻨﻴﺴﺕ ﻜﻪ ﺒﺭﻨﺎﻤﻪ ﻫﺎﻯ ﻤﺘﻔﺎﻭﺘﻰ ﻤﻐﺎﻴﺭ ﻫﻤﺩﻴﮕﺭ ﺩﺭ ﭙﻴﺩﺍﻴﺵ ﺁﻨﻬﺎ ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﺒﺎﺸﺩ‪.‬‬
‫‪5‬ـ ﻭ ﺁﺴﻤﺎﻥ ﺩﻨﻴﺎ ﺭﺍ ﺒﺎ ﭽﺭﺍﻍ ﻫﺎﻯ ﺩﺭﺨﺸﺎﻨﻰ‬ ‫َوَ[َ)ْ َز‪ .E.$‬ا‪َ -َ.‬ء ا ‪َْ)L‬‬
‫ َوَ‪َEَْ1‬هَ ُرُ‪ً 8‬‬
‫َِ‪َ َِt‬‬
‫ﺯﻴﻨﺕ ﺒﺨﺸﻴﺩﻴﻡ ﻭ ﺁﻨﻬﺎ ﺭﺍ ﻭﺴﻴﻠﻪ ﺩﻓﻊ ﻭ ﻁﺭﺩ‬
‫ب‬
‫ َوَأ‪َJَ+ ُْ<َ َْ)َ*ْ+‬ا َ‬
‫‪ِ ِhَ.:G‬‬
‫ﺸﻴﺎﻁﻴﻥ ﻗﺭﺍﺭﺩﺍﺩﻴﻡ ﻭ ﺒﺭﺍﻯ ﺸﺎﻥ ﻋﺫﺍﺏ ﺩﻭﺯﺥ ﺸﻌﻠﻪ‬ ‫ا‪*ِ ِ1.‬‬
‫ﻭﺭ ﺁﻤﺎﺩﻩ ﻜﺭﺩﻩ ﺍﻴﻡ ‪.‬‬ ‫ب‬
‫ آََُواْ ِ َ‪َJَ+ ِْ<G‬ا ُ‬
‫َوِ‪َ $ِJ.‬‬
‫‪ w‬اَْ‪* ُ ِt‬‬
‫َ<َ‪َ َ .E‬وِ^ْ َ‬
‫ِإذَ ُأْ[ُاْ &ِ<َ َِ‪ُ1‬اْ َ<َ‬
‫‪6‬ـ ﻭ ﺒﺭﺍﻯ ﺁﻨﺎﻨﻜﻪ ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻥ ﻜﺎﻓﺭ ﺸﺩﻨﺩ‪،‬‬ ‫} َُ ُر *‬
‫ﺵَ<ِ[ ً َوهِ َ‬
‫ﻋﺫﺍﺏ ﺠﻬﻨﻡ ﺍﺴﺕ‪ ،‬ﭽﻪ ﺒﺩ ﺒﺭﮔﺸﺘﮕﺎﻫﻰ!‬ ‫}‬
‫ ا~َْ¦ِ آُ‪ُ َ.‬أْ[ِ َ‬
‫َ'َ ُد ََ‪َ ِ8 =ُ .‬‬
‫&ِ<َ &َْجٌ َ‪ ُْ<ََA‬ﺥَ َ=َ*ُ<َ‪َ -‬أَْ‬

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‫‪7‬ـ ﭽﻭﻥ ﺩﺭ ﺁﻥ ﺍﻓﮕﻨﺩﻩ ﺸﻭﻨﺩ‪ ،‬ﻨﻬﻴﺏ ﺨﺸﻤﮕﻴﻨﻰ‬ ‫‪* ٌ$ِJَ ُْ'ِْAَ$‬‬
‫ﺍﺯ ﺁﻥ ﺒﺸﻨﻭﻨﺩ‪ ،‬ﺩﺭﺤﺎﻝﻴﻜﻪ ﻤىﺨﺭﻭﺸﺩ ﻭ ﻤىﺠﻭﺸﺩ‪.‬‬

‫ َُاْ ََ‪َ -َ ْ)َ N‬ء َ َ‪َEْJ. َ'َ& ٌ$ِJ‬‬
‫‪8‬ـ ﻨﺯﺩﻴﻙ ﺒﺎﺸﺩ ﻜﻪ ﺍﺯ ﻓﺭﻁ ﺨﺸﻡ ﺒﺘﺭﻜﺩ‪ ،‬ﻫﺭﮔﺎﻩ‬ ‫َو ُْ‪َ =. َ َ8 َE‬ل ا‪ ِ8 Hُ .‬ﺵَ}ْ ٍء ِإنْ‬
‫ﮔﺭﻭﻫﻰ ﺩﺭ ﺁﻥ ﻓﺭﻭ ﺍﻓﮕﻨﺩﻩ ﺸﻭﺩ‪ ،‬ﻨﮕﻬﺒﺎﻨﺎﻨﺵ ﺍﺯ‬
‫‪ٍ 4‬ل‬
‫أَ*ُْ ِإ ‪َ َ| }ِ& 3.‬‬
‫ﺁﻨﺎﻥ ﺒﭙﺭﺴﻨﺩ‪ :‬ﻤﮕﺭ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺍﻯ ﺒﺴﻭﻯ ﺘﺎﻥ‬
‫آَ‪* ٍ ِC‬‬
‫ﻨﻴﺎﻤﺩﻩ ﺒﻭﺩ؟!‬
‫َو َُاْ َْ آُ‪َ mُ ََْ .E‬أوْ َ‪6ُ ِ[ْ1‬‬
‫‪9‬ـ ﮔﻭﻴﻨﺩ‪ :‬ﺁﺭﻯ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺍﻯ ﺒﺴﺭﺍﻍ ﻤﺎ ﺁﻤﺩ‪،‬‬
‫ب ا‪* ِ ِ1.‬‬
‫‪ َ8‬آُ‪َ }ِ& .E‬أ]ْ‪ِ َk‬‬
‫ﻭﻝﻰ ﻤﺎ ﺘﻜﺫﻴﺒﺵ ﻜﺭﺩﻴﻡ ﻭ ﮔﻔﺘﻴﻡ‪ :‬ﺨﺩﺍ ﻫﺭﮔﺯ ﭽﻴﺯﻯ‬
‫&َ‪ُ&َ َ*ْ+‬اْ ِ‪ً [ْkَُ& ِْ<ِCَJ‬‬
‫ﻓﺭﻭ ﻨﻔﺭﺴﺘﺎﺩﻩ‪ ،‬ﺸﻤﺎ ﻨﻴﺴﺘﻴﺩ ﻤﮕﺭ ﺩﺭ ﮔﻤﺭﺍﻫﻰ‬
‫*‬
‫ب ا‪ِ ِ1.‬‬
‫َ;]ْ‪ِ َk‬‬
‫ﺒﺯﺭﮔﻰ‪.‬‬
‫‪10‬ـ ﻭ ﮔﻭﻴﻨﺩ‪ :‬ﺍﮔﺭ ﻤىﺸﻨﻴﺩﻴﻡ ﻭ ﺘﻌﻘل‬

‫ﻤىﻭﺭﺯﻴﺩﻴﻡ ﺩﺭ‬
‫ﺯﻤﺭﻩ ﺩﻭﺯﺨﻴﺎﻥ ﻨﻤىﺒﻭﺩﻴﻡ‪.‬‬
‫‪11‬ـ ﺍﻴﻨﺠﺎﺴﺕ ﻜﻪ ﺒﻪ ﮔﻨﺎﻩ ﺨﻭﺩ ﺍﻋﺘﺭﺍﻑ ﻜﻨﻨﺩ‪،‬‬
‫ﭙﺱ ﻨﻔﺭﻴﻥ ﺒﺭ ﺍﻫل ﺩﻭﺯﺥ ‪.‬‬
‫‪5‬ـ ﭽﻨﺩ ﻤﻁﻠﺏ ﻤﻬﻡ ﺩﺭ ﺍﻴﻥ ﺁﻴﻪ ﺠﻠﺏ ﺘﻭﺠﻪ ﻤىﻜﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﻨﺯﺩﻴﻙ ﺘﺭﻴﻥ ﺁﺴﻤﺎﻥ‪ ،‬ﻗﺭﻴﺒﺘﺭﻴﻥ ﺒﻤﺎ ﻭ ﺯﻤﻴﻥ ﻤﺎ‪ ،‬ﺒﺎ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﭽﺭﺍﻍ ﮔﻭﻨﻪ ﺍﻯ ﺁﺭﺍﺴﺘﻪ ﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﺍﻴﻥ ﺁﻴﻪ‬
‫ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺘﻤﺎﻤﻰ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﻜﻪ ﺩﺭ ﺘﺎﺭﻴﻜﻰ ﺸﺏ ﭽﻭﻥ ﭽﺭﺍﻏﻬﺎ ﻨﻤﻭﺩﺍﺭ ﻤىﺸﻭﻨﺩ‪ ،‬ﺩﺭ ﺁﻏﻭﺵ ﻨﺯﺩﻴﻙ ﺘﺭﻴﻥ‬
‫ﺁﺴﻤﺎﻥ ﻗﺭﺍﺭﺩﺍﺭﻨﺩ‪ .‬ﻁﺒﻘﺎﺕ ﺩﻴﮕﺭ ﺁﺴﻤﺎﻥ ﺩﺭ ﻭﺭﺍﺀ ﺁﻥ ﻭ ﻴﻜﻰ ﻓﻭﻕ ﺩﻴﮕﺭﻯ‪ .‬ﺍﻴﻥ ﺁﻴﻪ ﻋﻅﻤﺕ ﻭ ﻓﺭﺍﺨﻨﺎﻯ ﻤﻠﻙ ﺨﺩﺍﻯ‬
‫ﻤﺎﻝﻙ ﺍﻝﻤﻠﻙ ﺭﺍ ﺒﺨﻭﺒﻰ ﺘﻭﻀﻴﺢ ﻤىﺩﻫﺩ‪ .‬ﺍﮔﺭ ﺒﻠﻴﻭﻥ ﻫﺎ ﻜﻬﻜﺸﺎﻥ ﻜﻪ ﻫﺭ ﻴﻜﻰ ﺩﺍﺭﺍﻯ ﻤﻠﻴﺎﺭﺩﻫﺎ ﻤﻨﻅﻭﻤﻪ ﺸﻤﺴﻰ ﻭ‬
‫ﺩﺍﺭﺍﻯ ﮔﺴﺘﺭﻩﺀ ﺒﻪ ﭙﻴﻤﺎﻨﻪ ﻤﻠﻴﺎﺭﺩ ﻫﺎ ﺴﺎل ﻨﻭﺭﻯ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﻓﻀﺎﻯ ﺒﻴﻜﺭﺍﻥ ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﻡ‪ ،‬ﻫﻤﻪ ﺩﺭ ﺁﻏﻭﺵ ﻨﺨﺴﺘﻴﻥ‬
‫ﻭ ﻜﻭﭽﻜﺘﺭﻴﻥ ﺁﺴﻤﺎﻥ ﺠﺎﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﻘﻴﻪﺀ ﺁﺴﻤﺎﻨﻬﺎﻯ ﻫﻔﺘﮕﺎﻨﻪ ﻫﺭ ﻴﻜﻰ ﻤﺤﻴﻁ ﺒﺭﺩﻴﮕﺭﻯ ﺍﺴﺕ‪ ،‬ﺒﺭﺍﻯ ﺒﻴﺎﻥ ﻋﻅﻤﺕ ﻭ‬
‫ﻓﺭﺍﺨﻰ ﻜﺎﺌﻨﺎﺕ ﻫﻴﭻ ﺒﻴﺎﻨﻰ ﺸﻴﻭﺍ ﺘﺭ ﻭ ﺩﻗﻴﻘﺘﺭ ﺍﺯ ﺍﻴﻥ ﺭﺍ ﻨﺨﻭﺍﻫﻴﻡ ﻴﺎﻓﺕ‪.‬‬
‫ﺏ‪ :‬ﺍﻴﻥ ﺍﺠﺭﺍﻡ ﺒىﺸﻤﺎﺭ ﻜﻪ ﻫﻨﮕﺎﻡ ﺸﺏ ﺩﺭ ﺁﺴﻤﺎﻥ ﻨﻤﺎﻴﺎﻥ ﻤىﺸﻭﻨﺩ ﻭ ﭽﻭﻥ ﻗﻨﺩﻴل ﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ ﺴﻘﻑ ﺨﺎﻨﻪ‪ ،‬ﺠﻠﻭﻩ‬
‫ﻤىﻜﻨﻨﺩ‪ ،‬ﻨﻪ ﺘﻨﻬﺎ ﺒﻪ ﺁﺴﻤﺎﻥ ﻤﺎ ﺯﻴﺒﺎﺌﻰ ﺒﺨﺸﻴﺩﻩ ﻭ ﻋﻅﻤﺕ ﻭ ﺍﺒﻬﺕ ﺁﻨﺭﺍ ﻨﻤﺎﻴﺎﻥ ﻤىﺴﺎﺯﺩ‪ ،‬ﺒﻠﻜﻪ ﺍﺯ ﻴﻙ ﺴﻭ ﻤﺸﻌل ﺭﺍﻩ‬
‫ﭙﻭﻴﻨﺩﮔﺎﻥ ﻭ ﺠﻭﻴﻨﺩﮔﺎﻥ ﺤﻕ ﻭ ﺤﻘﻴﻘﺕ ﻭ ﻤﺼﺎﺒﻴﺢ ﻫﺩﺍﻴﺕ ﺍﻨﺩ ﻜﻪ ﺘﻤﺎﺸﺎﮔﺭﺍﻥ ﺨﻭﺩ ﺭﺍ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺍﻴﻥ ﻫﺴﺘﻰ‬

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‫ﺭﻫﻨﻤﺎﺌﻰ ﻤىﻜﻨﻨﺩ ﻭ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭﻯ ﻭﺴﻴﻠﻪ ﺩﻓﻊ ﻭ ﻁﺭﺩ ﺸﻴﺎﻁﻴﻥ ﺍﻨﺩ‪ .‬ﺒﺩﻭ ﻤﻌﻨﺎ‪:‬‬
‫ﻴﻙ‪ :‬ﺍﻨﺘﺒﺎﻫﻰ ﻜﻪ ﺍﻴﻥ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ ﺒﺎ ﺁﻥ ﻫﻤﻪ ﺘﻌﺩﺍﺩ ﺒﺯﺭﮒ‪ ،‬ﺒﻪ ﻫﺭﺒﻴﻨﻨﺩﻩ ﻤىﺩﻫﺩ‪ ،‬ﺒﺎﻋﺙ ﺩﻓﻊ ﻭ ﻁﺭﺩ ﻫﻤﻪﺀ‬
‫ﺍﻝﻘﺎﺀﺍﺕ ﻭ ﻭﺴﺎﻭﺱ ﺸﻴﻁﺎﻨﻰ ﺩﺭﺒﺎﺭﻩ ﭙﺭﻭﺭﺩﮔﺎﺭ ﻭ ﺁﻓﺭﻴﺩﮔﺎﺭ ﻤﺎﻝﻙ ﺍﻴﻥ ﻫﺴﺘﻰ ﻤىﺸﻭﺩ‪ .‬ﺍﻨﺴﺎﻥ ﺒﺎﺸﻌﻭﺭ ﻭ ﻫﻭﺸﻤﻨﺩﻯ‬
‫ﻜﻪ ﺍﻴﻥ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ ﭽﻭﻥ ﻤﺼﺎﺒﻴﺢ ﻫﺩﺍﻴﺕ ﻭ ﻤﺸﻌل ﺭﺍﻫﺵ ﮔﺭﺩﻴﺩﻩ ﻭ ﺩﺭ ﺭﻭﺸﻨﺎﺌﻰ ﺁﻨﻬﺎ ﺭﺍﻫﺵ ﺭﺍ ﺒﺴﻭﻯ‬
‫ﺨﺩﺍ ﻴﺎﻓﺘﻪ ﺍﺴﺕ‪ ،‬ﺍﺯ ﻫﺠﻭﻡ ﺸﻴﺎﻁﻴﻥ ﺩﺭ ﺍﻤﺎﻥ ﻤﺎﻨﺩﻩ ﻭﻫﻤﻴﻥ ﻤﺼﺎﺒﻴﺢ ﻫﺩﺍﻴﺕ‪ ،‬ﺸﻴﺎﻁﻴﻨﻰ ﺭﺍ ﻜﻪ ﺩﺭ ﺩﻭ ﻁﺭﻑ ﺭﺍﻩ ﺒﺭﺍﻯ‬
‫ﺍﻭ ﺩﺭ ﻜﻤﻴﻥ ﺒﻭﺩﻨﺩ‪ ،‬ﺍﺯ ﺠﻠﻭ ﺍﻭ ﺩﻭﺭ ﺭﺍﻨﺩﻩ ﺍﻨﺩ‪.‬‬
‫ﺩﻭ‪ :‬ﻜﺎﻫﻨﺎﻥ ﺒﺭﺍﻯ ﺘﺨﺩﻋﻪ ﻤﺭﺩﻡ ﺍﺩﻋﺎ ﻤىﻜﺭﺩﻨﺩ ﻜﻪ ﺍﻁﻼﻋﺎﺘﻰ ﺍﺯ ﻏﻴﺏ ﺒﻪ ﺁﻨﺎﻥ ﻤىﺭﺴﺩ‪ ،‬ﺠﻥ ﻫﺎﻴﻰ ﻜﻪ ﻤىﺘﻭﺍﻨﻨﺩ ﺘﺎ‬
‫ﻜﻨﺎﺭﻩ ﻫﺎﻯ ﺁﺴﻤﺎﻥ ﺒﺎﻻ ﺭﻭﻨﺩ ﻭ ﺒﻪ ﺍﺴﺘﺭﺍﻕ ﺴﻤﻊ ﺒﭙﺭﺩﺍﺯﻨﺩ‪ ،‬ﺤﺭﻓﻬﺎﻯ ﻤﻼﺌﻙ ﺭﺍ ﻤىﺸﻨﻭﻨﺩ‪ ،‬ﺒﻪ ﺯﻤﻴﻥ ﺒﺭﻤىﮕﺭﺩﻨﺩ ﻭ ﻤﺎ‬
‫ﺭﺍ ﺍﺯ ﮔﻔﺘﮕﻭﻫﺎﻯ ﻓﺭﺸﺘﻪ ﻫﺎ ﻭ ﺍﺯ ﺁﻨﭽﻪ ﺩﺭ ﺁﻴﻨﺩﻩ ﻭﺍﻗﻊ ﻤىﺸﻭﺩ‪ ،‬ﺁﮔﺎﻩ ﻤىﺴﺎﺯﻨﺩ‪ .‬ﺍﺯ ﺍﻴﻥ ﺭﺍﻩ ﺍﺴﺕ ﻜﻪ ﻤﺎ ﺍﺯ ﻏﻴﺏ‬
‫ﻤﻁﻠﻊ ﻤىﺸﻭﻴﻡ ﻭ ﻤىﺘﻭﺍﻨﻴﻡ ﺒﻪ ﺸﻤﺎ ﺒﮕﻭﺌﻴﻡ ﻜﻪ ﭽﻪ ﺤﺎﻝﺘﻰ ﺩﺭ ﺁﻴﻨﺩﻩ ﺩﻭﺭ ﻭ ﻨﺯﺩﻴﻙ ﺩﺭ ﺍﻨﺘﻅﺎﺭ ﺸﻤﺎﺴﺕ‪ .‬ﺒﺩﻴﻨﺘﺭﺘﻴﺏ‬
‫ﺩﻜﺎﻥ ﻏﻴﺏ ﮔﻭﺌﻰ ﺒﺎﺯ ﻤىﮕﺭﺩﺩ‪ ،‬ﻤﺭﺩﻡ ﺴﺎﺩﻩ ﻝﻭﺡ ﺭﺍ ﻤىﻔﺭﻴﺒﻨﺩ ﻭ ﭙﻭل ﺸﺎﻨﺭﺍ ﻤﻔﺕ ﻭ ﺭﺍﻴﮕﺎﻥ ﻭ ﺒﺎﭽﻨﺩ ﺩﺭﻭﻏﻰ ﺩﺭ‬
‫ﻏﻴﺏ ﮔﻭﻴﺎﻥ ﻓﺭﻴﺒﻜﺎﺭ ﺭﺍ ﺒﺒﻨﺩﺩ ﻭ ﺭﻴﺸﻪ ﺍﻴﻥ ﺸﺠﺭﻩ ﺨﺒﻴﺜﻪ ﺭﺍ ﻗﻁﻊ‬ ‫ﺒﺎﺭﻩ ﺁﻴﻨﺩﻩ ﻤىﺭﺒﺎﻴﻨﺩ‪ .‬ﻗﺭﺁﻥ ﺒﺭﺍﻯ ﺁﻨﻜﻪ ﺩﻜﺎﻥ ﺍﻴﻥ‬
‫ﻜﻨﺩ‪ ،‬ﻤىﻔﺭﻤﺎﻴﺩ ﻜﻪ ﺍﻴﻥ ﺴﺘﺎﺭﻩ ﻫﺎﻯ ﺩﺭﺨﺸﺎﻥ‪ ،‬ﺭﺍﻩ ﺸﻴﺎﻁﻴﻥ ﺭﺍ ﺒﺴﻭﻯ ﺁﺴﻤﺎﻥ ﺒﺴﺘﻪ ﺍﺴﺕ‪ .‬ﻨﻤىﮕﺫﺍﺭﻨﺩ ﺒﺎﻻ ﺒﺭﻭﻨﺩ ﻭ‬
‫ﺍﺯ ﺍﺴﺭﺍﺭ ﺁﺴﻤﺎﻥ ﺍﻁﻼﻉ ﺒﻴﺎﺒﻨﺩ ﻭ ﺩﻭﺴﺘﺎﻥ ﺨﻭﺩ ﺭﺍ ﺩﺭ ﺯﻤﻴﻥ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﺴﺎﺯﻨﺩ‪.‬‬
‫ﺒﻨﺎﺒﺭ ﺘﻭﺠﻴﻪ ﻨﺨﺴﺘﻴﻥ‪ ،‬ﻋﺫﺍﺏ ﺍﻝﺴﻌﻴﺭ ﺩﺭ ﺍﺨﻴﺭ ﺁﻴﻪ‪ ،‬ﺒﻪ ﻋﺫﺍﺏ ﺩﻭﺯﺥ ﺍﺸﺎﺭﻩ ﺩﺍﺭﺩ‪ ،‬ﻭﻝﻰ ﺒﻨﺎﺒﺭ ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺒﺎﻴﺩ ﺸﻌﻠﻪ‬
‫ﻫﺎﻯ ﺸﻬﺎﺏ ﺜﺎﻗﺏ ﺭﺍ ﻜﻪ ﺸﻴﺎﻁﻴﻥ ﺒﺎ ﺁﻥ ﺭﺍﻨﺩﻩ ﻤىﺸﻭﻨﺩ ﺒﺎﺯﮔﻭ ﻜﻨﺩ‪.‬‬
‫ﻫﺭﭽﻨﺩ ﺁﻴﺎﺘﻰ ﺭﺍ ﺩﺭ ﻗﺭﺁﻥ ﻤىﻴﺎﺒﻴﻡ ﻜﻪ ﺒﻴﺎﻨﮕﺭ ﻤﻔﻬﻭﻤﻴﺴﺕ ﻜﻪ ﺩﺭ ﺘﻭﺠﻴﻪ ﺩﻭﻤﻰ ﺒﻜﺎﺭ ﺭﻓﺘﻪ ﻭ ﺍﺸﻌﺎﺭ ﺒﺭ ﺩﻓﻊ ﻭ ﻁﺭﺩ‬
‫ﺸﻴﺎﻁﻴﻥ ﺫﺭﻴﻌﻪ ﺸﻬﺎﺏ ﺜﺎﻗﺏ ﺩﺍﺭﺩ‪ ،‬ﻭﻝﻰ ﺒﻨﺎﺒﺭ ﺍﻴﻨﻜﻪ ﺩﺭ ﺍﺒﺘﺩﺍﻯ ﺁﻴﻪ ﺒﺭﺍﻯ ﺍﺠﺭﺍﻡ ﺴﻤﺎﻭﻯ ﺩﺭﺨﺸﺎﻥ‪ ،‬ﻝﻔﻅ ﻤﺼﺎﺒﻴﺢ ﺒﻜﺎﺭ‬
‫ﻋﺩﻩ ﺍﻯ ﺍﺯ ﺒﻴﻨﻨﺩﮔﺎﻥ ﺨﻭﺩ ﭽﺭﺍﻍ ﺭﺍﻩ ﺍﻨﺩ‪ ،‬ﺒﺎﻴﺩ "ﺭﺠﻭﻤﺎﹰﻝﻠﺸﻴﺎﻁﻴﻥ" ﻨﻴﺯ ﺒﻬﻤﻴﻥ‬ ‫ﺭﻓﺘﻪ ﻭ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺒﺭﺍﻯ‬
‫ﻤﻔﻬﻭﻡ ﻭ ﺒﻪ ﻤﻌﻨﺎﻯ ﺩﻓﻊ ﻭ ﻁﺭﺩ ﺍﻝﻘﺎﺀﺍﺕ ﺸﻴﻁﺎﻨﻰ ﮔﺭﻓﺘﻪ ﺸﻭﺩ‪.‬‬
‫‪6‬ـ‪ :7‬ﺁﻨﺎﻨﻜﻪ ﻨﺴﺒﺕ ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻥ ﻜﺎﻓﺭ ﻤىﺸﻭﻨﺩ‪ ،‬ﺍﺯ ﻨﺸﺎﻨﻪ ﻫﺎﻯ ﻨﻤﺎﻴﺎﻥ ﻭ ﺭﻭﺸﻨﻰ ﻜﻪ ﺩﺭ ﺁﻏﻭﺵ ﮔﺴﺘﺭﺩﻩ‬
‫ﺁﺴﻤﺎﻥ‪ ،‬ﺩﺭ ﻫﺭﺴﻭﻴﻰ ﺠﻠﻭﻩ ﻨﻤﺎﺌﻰ ﻤىﻜﻨﻨﺩ ﻭ ﺁﻨﺎﻨﺭﺍ ﺒﺴﻭﻯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻥ ﻤىﺨﻭﺍﻨﻨﺩ‪ ،‬ﻗﺎﺩﺭ ﺒﻪ ﻫﺩﺍﻴﺕ ﻭ ﺭﻫﻨﻤﺎﺌﻰ‬
‫ﺁﻨﺎﻥ ﻨﺸﺩﻨﺩ‪ ،‬ﻤﺴﺘﺤﻕ ﻋﺫﺍﺏ ﺠﻬﻨﻡ ﺍﻨﺩ‪ .‬ﭽﻪ ﺯﺸﺕ ﺍﺴﺕ ﻤﺼﻴﺭ ﻭ ﺒﺭﮔﺸﺘﮕﺎﻩ ﺁﻨﺎﻥ؟! ﭽﻭﻥ ﺩﺭ ﺁﻥ ﻓﺭﻭ ﺍﻓﮕﻨﺩﻩ ﺸﻭﻨﺩ‪،‬‬
‫ﺒﺎﺼﺩﺍﻯ ﻭﺤﺸﺘﻨﺎﻙ ﺠﻬﻨﻡ ﻭ ﺨﺭﻭﺵ ﻫﻴﺒﺘﻨﺎﻙ ﺸﻌﻠﻪ ﻫﺎﻴﺵ ﺍﺴﺘﻘﺒﺎل ﺸﻭﻨﺩ‪.‬‬
‫‪ 8‬ـ ﺠﻬﻨﻡ ﺒﺎ ﭽﻨﺎﻥ ﺨﺸﻡ ﻭ ﺨﺸﻭﻨﺘﻰ ﺒﺎ ﺁﻨﺎﻥ ﺒﺭﺨﻭﺭﺩ ﻜﻨﺩ ﻭ ﭽﻨﺎﻥ ﺒﺭ ﺁﻨﺎﻥ ﺨﺸﻤﮕﻴﻥ ﺒﺎﺸﺩ ﻜﻪ ﻨﺯﺩﻴﻙ ﺍﺴﺕ ﺍﺯ ﺸﺩﺕ‬
‫ﺨﺸﻡ ﺨﻭﺩ ﺒﺘﺭﻜﺩ‪ .‬ﭙﺎﺴﺒﺎﻨﺎﻥ ﺠﻬﻨﻡ ﺒﻪ ﻫﺭﮔﺭﻭﻩ ﻜﺎﻓﺭﻯ ﻜﻪ ﻭﺍﺭﺩ ﺁﻥ ﻤىﺸﻭﺩ ﻤىﮕﻭﻴﻨﺩ‪ :‬ﻤﮕﺭ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺍﻯ ﺒﺴﻭﻯ‬

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‫ﺘﺎﻥ ﻨﻴﺎﻤﺩﻩ ﺒﻭﺩ؟‬
‫‪9‬ـ‪ :11‬ﺒﻪ ﮔﻨﺎﻩ ﺨﻭﺩ ﺍﻋﺘﺭﺍﻑ ﻜﻨﻨﺩ ﻭ ﺩﺭ ﭙﺎﺴﺦ ﺨﺯﻨﻪ ﺠﻬﻨﻡ ﮔﻭﻴﻨﺩ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺁﺭﻯ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﺍﻯ ﺒﺴﻭﻯ ﻤﺎ ﺁﻤﺩﻩ ﺒﻭﺩ‪.‬‬
‫ﺏ‪ :‬ﻭﻝﻰ ﻤﺎ ﻋﻤﺩﹰﺍ ﺘﻜﺫﻴﺒﺵ ﻜﺭﺩﻴﻡ‪.‬‬
‫ﺝ‪ :‬ﮔﻔﺘﻴﻡ‪ :‬ﺨﺩﺍ ﻨﻪ ﭙﻴﺎﻤﺒﺭﻯ ﻓﺭﺴﺘﺎﺩﻩ‪ ،‬ﻨﻪ ﻭﺤﻴﻰ ﻭ ﻨﻪ ﺭﻫﻨﻤﺎ ﻭ ﺭﻫﻨﻤﻭﺩﻯ‪.‬‬
‫ﺩ‪ :‬ﺸﻤﺎ ﮔﻤﺭﺍﻫﻴﺩ ﻜﻪ ﺒﺴﻭﻯ ﺨﺩﺍ ﺩﻋﻭﺕ ﻤىﻜﻨﻴﺩ ﻭ ﺍﺯ ﺍﻨﺠﺎﻡ ﻭﺨﻴﻡ ﺒﻪ ﻜﺎﻓﺭﺍﻥ ﻫﺸﺩﺍﺭ ﻤىﺩﻫﻴﺩ‪.‬‬
‫ﻫـ‪ :‬ﺍﮔﺭ ﻤﺎ ﻓﺭﻴﺎﺩ ﺍﻴﻥ ﺩﻋﻭﺘﮕﺭﺍﻥ ﻭ ﻫﺸﺩﺍﺭﺩﻫﻨﺩﮔﺎﻥ ﺩﻝﺴﻭﺯ ﺭﺍ ﻤىﺸﻨﻴﺩﻴﻡ ﻭ ﻋﻘل ﻤﺎﻨﺭﺍ ﺒﻜﺎﺭ ﻤىﮕﺭﻓﺘﻴﻡ ﻭ ﺍﺯ‬
‫ﻤﺼﺎﺒﻴﺢ ﻫﺩﺍﻴﺕ ﻤﺎﻴﻪ ﻤىﮕﺭﻓﺘﻴﻡ‪ ،‬ﺩﺭ ﺯﻤﺭﻩ ﺍﻫل ﺩﻭﺯﺥ ﻗﺭﺍﺭ ﻨﻤىﮕﺭﻓﺘﻴﻡ‪.‬‬
‫ﺍﻋﺘﺭﺍﻑ ﺍﻫل ﺩﻭﺯﺥ‪ ،‬ﻤﺒﻨﻰ ﺒﺭﺍﻴﻨﻜﻪ ﻤﺎ ﻋﻘل ﺨﻭﺩ ﺭﺍ ﺒﻜﺎﺭ ﻨﮕﺭﻓﺘﻴﻡ‪ ،‬ﺒﻪ ﻭﻀﻭﺡ ﻨﺸﺎﻥ ﻤىﺩﻫﺩ ﻜﻪ ﺩﺭ ﺁﻴﺎﺕ ﻗﺒﻠﻰ‬
‫ﺤﺘﻤﹰﺎ ﺒﻪ ﻤﻭﺍﺭﺩﻯ ﺍﺸﺎﺭﻩ ﺸﺩﻩ ﻜﻪ ﻋﻘل ﺭﺍ ﻤىﺎﻨﮕﻴﺯﻨﺩ ﻭ ﻤﺎﻴﻪ ﺭﻫﻨﻤﺎﺌﻰ ﻋﻘل ﺒﺴﻭﻯ ﺤﻘﻴﻘﺕ ﺍﻨﺩ‪ .‬ﻤﺼﺎﺒﻴﺢ ﺩﺭ‬
‫ﺁﺴﻤﺎﻥ ﺩﻨﻴﺎ ﻫﻤﺎﻥ ﻤﻭﺍﺭﺩﻯ ﺍﺴﺕ ﻜﻪ ﺍﻫل ﺩﻭﺯﺥ ﺒﻪ ﻋﺩﻡ ﺘﻌﻘل ﺩﺭ ﺒﺎﺭﻩ ﺁﻨﻬﺎ ﺍﻋﺘﺭﺍﻑ ﻤىﻜﻨﻨﺩ‪.‬‬
‫‪12‬ـ ﺒىﮕﻤﺎﻥ ﺁﻨﺎﻨﻜﻪ ﺍﺯ ﭙﺭﻭﺩﮔﺎﺭﺸﺎﻥ ﻏﺎﺌﺒﺎﻨﻪ‬ ‫‬

‫ن َر‪ِ َْ~ِْ ُ<.‬‬
‫ ‪َ َْ:ْIَ$‬‬
‫ن ا‪َ $ِJ.‬‬
‫ِإ ‪.‬‬
‫ﻤىﺘﺭﺴﻨﺩ‪ ،‬ﺒﺭﺍﻯ ﺸﺎﻥ ﺁﻤﺭﺯﺸﻰ ﺍﺴﺕ ﻭ ﭙﺎﺩﺍﺵ‬ ‫َ<ُ ‪َ ِْ~.8‬ةٌ َوَأٌْ آَ‪* ٌِC‬‬
‫ﺒﺯﺭﮔﻰ‪.‬‬ ‫َوَأِ‪L‬واْ ََْ'ُْ َأ ِو اْ<َُواْ ِ ِ‪H‬‬
‫‪13‬ـ ﭽﻪ ﭙﻨﻬﺎﻥ ﺩﺍﺭﻴﺩ ﮔﻔﺘﺎﺭ ﺘﺎﻨﺭﺍ ﻭ ﭽﻪ ﺁﺸﻜﺎﺭ‬ ‫ت ا‪ُ)Lt‬و ِر*‬
‫ِإ‪َJِ ٌَِ+ Hُ .‬ا ِ‬
‫ﻜﻨﻴﺩ‪ ،‬ﺒىﺘﺭﺩﻴﺩ ﻜﻪ ﺍﻭ ﺩﺍﻨﺎﺌﻴﺴﺕ ﺒﻪ ﺩﺍﺸﺘﻪ ﻫﺎﻯ‬ ‫‪v‬‬
‫ َوهُ َ ا‪ُ ِK.‬‬
‫َأ َ‪ َْ8 ُ َْ1َ$ 3‬ﺥََ َ‬
‫ﺴﻴﻨﻪ ﻫﺎ‪.‬‬ ‫اْ‪* ُ ِCَI‬‬
‫‪14‬ـ ﺁﻴﺎ ﻜﺴﻴﻜﻪ ﺁﻓﺭﻴﺩﻩ ﺍﺴﺕ‪ ،‬ﻨﺩﺍﻨﺩ؟ ﺩﺭ ﺤﺎﻝﻴﻜﻪ ﺍﻭ‬
‫ﺒﺎﺭﻴﻙ ﺒﻴﻥ ﺍﺴﺕ ﻭ ﺨﻭﺏ ﺁﮔﺎﻩ‪.‬‬
‫‪12‬ـ ﺩﻭ ﺘﻔﺴﻴﺭ ﺒﺭﺍﻯ ﺍﻴﻥ ﺁﻴﻪ ﺩﺍﺭﻴﻡ‪:‬‬
‫ﺍﻝﻑ‪ :‬ﺁﻨﺎﻨﻜﻪ ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺸﺎﻥ ﻤىﺘﺭﺴﻨﺩ‪ ،‬ﺩﺭﺤﺎﻝﻴﻜﻪ ﺍﻭ ﺭﺍ ﻨﺩﻴﺩﻩ ﺍﻨﺩ‪ ،‬ﺸﺎﻴﺴﺘﻪ ﺁﻤﺭﺯﺵ ﻋﻅﻴﻡ ﻭ ﭙﺎﺩﺍﺵ ﺴﺘﺭﮒ ﺍﻨﺩ‪.‬‬

‫‪173‬‬
‫ﺏ‪ :‬ﻜﺴﺎﻨﻴﻜﻪ ﺩﺭ ﺤﺎﻝﺕ ﻏﻴﺎﺒﺕ ﺨﻭﺩ ﺍﺯ ﻨﻅﺭ ﺩﻴﮕﺭﺍﻥ ﻭ ﺩﺭ ﻨﻬﺎﻥ ﺍﺯ ﭙﺭﻭﺭﺩﮔﺎﺭﺸﺎﻥ ﻤىﺘﺭﺴﻨﺩ ﻭ ﺍﺯ‬
‫ﻤﻌﺎﺼىﺨﻭﺩﺩﺍﺭﻯ ﻤىﻭﺭﺯﻨﺩ‪ ،‬ﻤﺴﺘﺤﻕ ﺁﻤﺭﺯﺵ ﻭ ﭙﺎﺩﺍﺵ ﻋﻅﻴﻡ ﺍﻨﺩ‪.‬‬
‫ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﺍﻴﻨﻜﻪ ﺁﻴﻪ ﻗﺒﻠﻰ ﺍﺸﺎﺭﻩ ﺒﻪ ﺍﻋﺘﺭﺍﻑ ﺍﻫل ﺩﻭﺯﺥ ﺒﻪ ﮔﻨﺎﻩ ﻋﺩﻡ ﺸﻨﻴﺩﻥ ﻨﺩﺍﻯ ﻫﺸﺩﺍﺭ ﺩﻫﻨﺩﻩ ﻭ ﻋﺩﻡ ﺒﻜﺎﺭﮔﻴﺭﻯ‬
‫ﻋﻘل ﺨﻭﺩ ﺩﺍﺭﺩ‪ ،‬ﺒﺎﻴﺩ ﺍﻴﻥ ﺁﻴﻪ ﺍﺸﺎﺭﻩ ﺒﻪ ﻜﺴﺎﻨﻰ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ﻜﻪ ﺩﺭ ﻤﻘﺎﺒل ﮔﺭﻭﻩ ﻗﺒﻠﻰ ﻗﺭﺍﺭﺩﺍﺸﺘﻨﺩ ﻭ ﺒﺭﻋﻜﺱ ﺁﻨﺎﻥ‪،‬‬
‫ﻋﻘل ﺸﺎﻨﺭﺍ ﺒﻜﺎﺭ ﮔﺭﻓﺘﻪ ﺍﻨﺩ‪ ،‬ﺒﺎ ﺁﻨﻜﻪ ﺨﺩﺍ ﺭﺍ ﻨﺩﻴﺩﻩ ﺒﻭﺩﻨﺩ ﻭﻝﻰ ﺒﺎ ﻋﻘل ﺨﻭﺩ ﻭ ﺒﺎ ﺘﻭﺠﻪ ﺒﻪ ﻤﻅﺎﻫﺭ ﺭﺒﻭﺒﻴﺘﺵ ﻜﻪ ﺸﺎﻤل‬
‫ﺤﺎل ﺁﻨﺎﻥ ﺒﻭﺩﻩ ﻭ ﺁﺜﺎﺭ ﺁﻨﺭﺍ ﺩﺭ ﻫﻤﻪ ﻫﺴﺘﻰ ﻤﺸﺎﻫﺩﻩ ﻤىﻜﺭﺩﻨﺩ‪ ،‬ﺒﻪ ﭙﺭﻭﺭﺩﮔﺎﺭ ﺨﻭﺩ ﺍﻴﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺍﻨﺩ ﻭ ﺒﺎ ﺘﺭﺱ ﺍﺯ ﺨﺩﺍ‬
‫ﻋﻤل ﻜﺭﺩﻩ ﺍﻨﺩ‪ ،‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺘﻔﺴﻴﺭ ﻨﺨﺴﺘﻴﻥ ﺩﻗﻴﻘﺘﺭ ﺍﺴﺕ‪.‬‬
‫‪13‬ـ ﺨﺩﺍ ﺭﺍ ﻏﺎﺌﺏ ﻤﺸﻤﺎﺭﻴﺩ‪ ،‬ﻨﻪ ﺸﻤﺎ ﺍﺯ ﺍﻭ ﻏﺎﺌﺒﻴﺩ ﻭ ﻨﻪ ﺍﻭ ﺍﺯ ﺸﻤﺎ‪ ،‬ﻫﻤﻭﺍﺭﻩ ﺒﺎ ﺸﻤﺎﺴﺕ‪ ،‬ﺩﺭ ﻫﺭﺠﺎﻯ ﺒﺎ ﺸﻤﺎﺴﺕ‪،‬‬
‫ﺤﺭﻓﻬﺎﻯ ﭙﻴﺩﺍ ﻭ ﭙﻨﻬﺎﻥ ﺸﻤﺎ ﺭﺍ ﻤىﺸﻨﻭﺩ‪ ،‬ﺒﺭ ﺍﺴﺭﺍﺭ ﺴﻴﻨﻪ ﻫﺎ ﺁﮔﺎﻩ ﺍﺴﺕ‪ ،‬ﺍﻭ ﻓﺭﻤﺎﻨﺭﻭﺍﻴﻰ ﺍﺴﺕ ﻜﻪ ﻫﻴﭻ ﭽﻴﺯﻯ ﺩﺭ ﻤﻠﻙ‬
‫ﮔﺴﺘﺭﺩﻩ ﻭ ﻓﺭﺍﺨﺵ ﺍﺯ ﺍﻭ ﭙﻭﺸﻴﺩﻩ ﻨﻴﺴﺕ‪.‬‬

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1

‫ اغ را ا ان‬، ‫  ه از اار ن‬

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‫ﻼ ﺸﺒﻴﻪ ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﻜﻰ ﺍﺴﺕ‪.‬‬

‫ﺴﻭﺭﻩ ﻫﺎﻯ ﻤﺩﻨﻰ ﻨﻤﻰ ﺨﻭﺍﻨﺩ‪.‬‬

‫ﻻ ﺩﺭ ﻤﻭﺭﺩ ﻗﻀﺎﻴﺎ ﻨﺨﺴﺕ ﺤﻜﻡ ﻋﺎﻡ ﺼﺎﺩﺭ ﺸﺩﻩ‪ ،‬ﺴﭙﺱ ﻫﺩﺍﻴﺎﺕ‬

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‫ﻻ ﺩﺭ ﻤﻭﺭﺩ ﻗﻀﺎﻴﺎ ﻨﺨﺴﺕ ﺤﻜﻡ ﻋﺎﻡ ﺼﺎﺩﺭ ﺸﺩﻩ‪ ،‬ﺴﭙﺱ ﻫﺩﺍﻴﺎﺕ‬

‫ﻤﺨﺘﻠﻔﻰ ﻤﻰ ﮔﺫﺭﺍﻨﻴﻡ ﻭ ﺸﺎﻴﺴﺘﮕﻰ ﻫﺎﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﻫﺭ ﺘﻁﻭﺭ ﻭ ﺍﺴﺘﻌﺩﺍﺩﻫﺎﻯ ﺒﻘﺎﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﻫﺭ ﻤﺭﺤﻠﻪ ﺍﻯ ﻤﻰ‬

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‫ﻤﻌﺎﻤﻠﻪ ﻤﺎ ﺩﺭ ﺁﺨﺭﺕ‪ :‬ﺩﺭ ﺁﻨﺠﺎ ﻤﺭﺩﻡ ﺒﻪ ﺩﻭ ﮔﺭﻭﻩ ﺘﻘﺴﻴﻡ ﻤىﺸﻭﻨﺩ‪:‬‬

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‫ﭙﺎﺩﺍﺵ ﺸﻤﺎﺴﺕ‪ ،‬ﻭ ﻤﺴﺎﻋﻰ ﺘﺎﻥ ﻤﻭﺭﺩ ﻗﺩﺭﺩﺍﻨﻰ ﻗﺭﺍﺭ ﮔﺭﻓﺕ‪.‬‬

‫ ا ا ا‬

‫‪1‬ـ ﺁﻳﺎ ﺑﺮ ﺍﻧﺴﺎﻥ ﺯﻣﺎﱏ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﻧﺒﻮﺩ‬ ‫ﲔ ﻣ‪ ‬ﻦ‬

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‫‪ %‬از‪,  #‬دا‪ #‬ى*)اه و ‪&'( %‬ارى‬ ‫‪َ ً Eِ'ْِ8‬و‪َ ً ِ*َ$‬وَأِًا‬

‫ﺘﻐﻴﻴﺭ ﻤىﻜﻨﺩ ﻭ ﭽﮕﻭﻨﮕﻰ ﻓﻭﺭﺍﻨﺵ ﺒﺨﻭﺍﺴﺕ ﺁﻨﺎﻥ ﺍﺯ ﺸﻜﻠﻰ ﺒﻪ ﺸﻜﻠﻰ ﺩﺭﻤىﺂﻴﺩ‪.‬‬

‫"ﻨﺫﺭ" ﺭﺍ ﭽﻬﺎﺭ ﻨﻭﻉ ﺸﻤﺭﺩﻩ ﺍﻨﺩ‪:‬‬

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‫ﺤﻀﺭﺕ ﺍﺒﻭﻫﺭﻴﺭﻩ ﺭﻭﺍﻴﺕ ﻤىﻜﻨﺩ ﻜﻪ ﭙﻴﺎﻤﺒﺭ)ﻉ( ﻓﺭﻤﻭﺩﻨﺩ‪:‬‬

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‫ﻴﻜﻥ ﺍﻝﺒﺨﻴل ﻴﺭﻴﺩ ﺍﻥ ﻴﺨﺭﺝ‪.‬‬

‫ﻨﺫﺭ ﺤﻘﻴﻘﻰ ﺁﻥ ﺍﺴﺕ ﻜﻪ ﺒﺭﺍﻯ ﺨﺸﻨﻭﺩﻯ ﺨﺩﺍ ﺒﺎﺸﺩ‪.‬‬

‫ﺒﺎﻴﺩ ﻤﺘﻭﺠﻪ ﺒﺎﺸﻴﻡ ﻜﻪ ﻓﻘﻁ "ﻨﺫﺭﻯ" ﺭﺍ ﺒﻌﻬﺩﻩ ﺒﮕﻴﺭﻴﻡ ﻜﻪ‪:‬‬

‫ﺍﻝﻑ‪ :‬ﺠﺎﺌﺯ ﺒﺎﺸﺩ‪.‬‬

‫ﺏ‪ :‬ﺘﻭﺍﻥ ﻭ ﺍﺴﺘﻁﺎﻋﺕ ﺁﻨﺭﺍ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻴﻡ‪.‬‬

‫ﺭﺴﺘﺎﺨﻴﺯ ﺍﺴﺕ‪ ،‬ﻨﻪ ﺍﻫﺩﺍﻑ ﻭ ﺍﻏﺭﺍﺽ ﺩﻨﻴﻭﻯ‪.‬‬

‫‪8‬ـ‪ :10‬ﭽﻨﺩ ﻤﻁﻠﺏ ﺨﻴﻠﻰ ﻤﻬﻤﻰ ﺭﺍ ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﻤىﻴﺎﺒﻴﻡ‪:‬‬

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‫ﻤىﮕﺫﺍﺭﻨﺩ ﻭ ﻨﻪ ﻁﻤﻊ ﺘﻭﺼﻴﻑ ﻭ ﺴﺘﺎﻴﺵ ﻭ ﺴﭙﺎﺴﮕﺫﺍﺭﻯ ﻭ ﺘﺸﻜﺭ ﺭﺍ ﺍﺯ ﺩﻴﮕﺭﺍﻥ ﺩﺍﺭﻨﺩ‪.‬‬

‫ﺴﺨﺕ ﻭ ﺩﺸﻭﺍﺭ ﺭﺴﺘﺎﺨﻴﺯﻴﻡ ‪.‬‬

‫ﻤﺸﺎﻫﺩﻩ ﻤىﻜﻨﻴﻡ ﻜﻪ ﺩﺭ ﺁﻴﻪ )‪ (10‬ﺍﺯ ﻗﻭل ﺍﺒﺭﺍﺭ ﭽﻨﻴﻥ ﺤﻜﺎﻴﺕ ﻤىﻜﻨﺩ‪:‬‬

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‫ﻨﺠﺎﺕ ﻴﺎﺒﻨﺩ ﻭ ﺒﻪ ﺒﻬﺸﺕ ﻭ ﺸﺎﺩﺍﺒﻰ ﻭ ﺸﺎﺩﻤﺎﻨﻰ ﺁﻥ ﻨﺎﻴل ﺸﻭﻨﺩ‪.‬‬

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‫ﺩﺭ ﺍﻴﻥ ﺁﻴﺎﺕ ﭽﻨﺩ ﻨﻜﺘﻪ ﺩﺭ ﺨﻭﺭ ﺘﻭﺠﻪ ﺒﻴﺸﺘﺭ ﺍﺴﺕ‪:‬‬

‫ﻭ ﻓﻘﻁ ﺒﻪ ﺘﻼﻭﺕ ﺁﻥ ﺘﺄﻜﻴﺩ ﺸﺩﻩ‪.‬‬

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‫ﺍﻋﺘﻨﺎﺀ ﻭ ﭙﺫﻴﺭﻓﺘﻥ ﺍﺴﺕ ﻜﻪ ﺒﺭ ﻤﻜﻰ ﺒﻭﺩﻥ ﺴﻭﺭﻩ" ﺍﻝﺩﻫﺭ" ﺘﺄﻜﻴﺩ ﺩﺍﺭﻨﺩ‪.‬‬

‫ﻫﺭﻨﻭﻉ ﺸﻙ ﻭ ﺘﺭﺩﻴﺩ ﺭﺍ ﺍﺯ ﻤﻴﺎﻥ ﻤىﺒﺭﺩ ﻭ ﻨﺯﻭل ﻴﻜﺒﺎﺭﻩ ﺭﺍ ﻤﻨﺘﻔﻰ ﻤىﺸﻤﺎﺭﺩ‪.‬‬

‫ﺼﺎﺒﺭ ﻭ ﺸﻜﻴﺒﺎ ﺒﺎﺵ ﻭ ﺘﺎ ﺤﻜﻡ ﺒﻌﺩﻯ ﺍﻨﺘﻅﺎﺭ ﺒﻜﺵ‪.‬‬

‫ﺩﺭ ﻤﻜﻪ ﻤﻁﺭﺡ ﺒﻭﺩﻩ ﻨﻪ ﺩﺭ ﻤﺩﻴﻨﻪ‪.‬‬

‫ﺩﺭ ﺫﻜﺭ ﻭ ﺘﺴﺒﻴﺢ ﺴﭙﺭﻯ ﻜﺭﺩﻩ ﺍﺴﺕ‪.‬‬

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‫ﻻ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻀﺎﻴﺎﻯ ﺒﺯﺭﮔﻰ ﭽﻭﻥ "ﺭﺴﺘﺎﺨﻴﺯ"‪ ،‬ﺒﺭ ﺍﺸﻴﺎﻯ ﻤﻠﻤﻭﺱ ﻭ‬

‫ﺁﻥ ﺁﻤﺩﻩ ‪.‬‬

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‫ﻻ ﺒﺭﺍﻯ ﺍﺜﺒﺎﺕ ﻗﻀﺎﻴﺎﻯ ﺒﺯﺭﮔﻰ ﭽﻭﻥ "ﺭﺴﺘﺎﺨﻴﺯ"‪ ،‬ﺒﺭ ﺍﺸﻴﺎﻯ ﻤﻠﻤﻭﺱ ﻭ‬

‫ﺁﻥ ﺁﻤﺩﻩ ‪.‬‬

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‫ﺍﺯ ﺨﻠﻘﺕ ﻨﺨﺴﺘﻴﻥ ﺍﺴﺕ‪.‬‬

‫ ا ا ا‬

‫‪2‬ـ ﻭ ﻧﻪ‪ ،‬ﺑﻪ ﻧﻔﺲ ﻣﻼﻣﺘﮕﺮ ﻗﺴﻢ ‪.‬‬ ‫‪ N‬ا‪?)?FG‬اَ‪ِK‬‬

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‫‪7‬ـ ﭘﺲ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻳﺪﻩ ﻫﺎ ﺷﻮﻧﺪ ﺧﲑﻩ‪.‬‬ ‫ق اْ‪* ُ َtَC‬‬

‫ اغ را ا ان‬، ‫ ه از اار ن‬

‫ ا ا ا‬

‫‪ %‬از‪, #‬دا‪ #‬ى)اه و ‪&'( %‬ارى‬ ‫‪َ ً Eِ'ِْ8‬و‪َ ً َِ$‬وَأًِا‬

‫ ا ا ا‬

‫‪2‬ـ ﻭ ﻧﻪ‪ ،‬ﺑﻪ ﻧﻔﺲ ﻣﻼﻣﺘﮕﺮ ﻗﺴﻢ ‪.‬‬ ‫‪ N‬ا‪?)?FG‬اَ‪ِK‬‬

‫‪7‬ـ ﭘﺲ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻳﺪﻩ ﻫﺎ ﺷﻮﻧﺪ ﺧﲑﻩ‪.‬‬ ‫ق اْ‪* ُ َtَC‬‬

‫‪8‬ـ ﻭ ﻣﻬﺘﺎﺏ ﺷﻮﺩ ﺗﲑﻩ‪.‬‬ ‫‪ v‬اْ[ََ ُ *‬

‫‪9‬ـ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﻬﺘﺎﺏ ﺷﻮﻧﺪ ﮔﺮﺩ ﺁﻭﺭﺩﻩ‪.‬‬ ‫‪ w‬وَاْ[ََ ُ *‬

‫‪10‬ـ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻧﺮﻭﺯ ﮔﻮﻳﺪ‪ :‬ﻛﺠﺎﺳﺖ ﺭﺍﻩ‬ ‫ اََْ ‪L‬‬

‫ت ا را ه‪:‬‬ ‫‪7‬ـ‪ :10‬ا‬

‫‪20‬ـ ﻧﻪ ﭼﻨﲔ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻣىﭙﺴﻨﺪﻳﺪ ﺷﺘﺎﺑﻨﺪﻩ ﺭﺍ‪.‬‬ ‫ن اْ‪* \َ ََِ1‬‬

‫‪22‬ـ ﺭﻭﻯ ﻫﺎﱙ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺗﺮ ﻭ ﺗﺎﺯﻩ‪.‬‬ ‫ُوٌُ ‪َ ِ|. Jٍ ِ^َ8َْ$‬ةٌ *‬

‫‪ $‬دار" ‪:‬‬ ‫‪ :20‬دو ' ‪ $‬در &ر‪ %‬ا‬

‫‪ 5‬ن او را ‪ X %‬و او ‪ 4 5‬را ‪. X‬‬

‫ت ‪:%) "* $+,-‬‬ ‫‪26‬ـ ‪ :29‬در ا‬

‫‪34‬ـ ﻭ ﺍﻯ ﻭﺍﻯ ﺑﻪ ﺣﺎﻝ ﺗﻮ‪.‬‬ ‫‪َAَ& W‬وَْ‪* N‬‬ ‫َأوَْ‪َ َ N‬‬

‫ ا ا ا‬

‫‪1‬ـ‪ :7‬در ا‪Z 6‬ت ‪ %‬ت ‪ Y): QFY :Z 4‬آ‪:‬‬

‫‪26‬ـ ﺣﺘﻤﹰﺎ ﺩﺭ ﺁﺭﳝﺶ ﺩﺭ ﺳﻘﺮ‪.‬‬ ‫َ‪* َ َ[َ Hِ ِْ]ُA‬‬

‫‪ * َ[َ w‬ﺍﻟﻘﻤﺮ ‪48 :‬‬

‫ﻼ ﹸﻝ ﻓِﻲ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ِﻗﻬِﻢ… ا‪5 :9G‬‬

‫َوَ<ُْ ‪ *)$ِ)َ ِْ8 mُ ِ8َ[.8‬ا‪22 :^RG‬‬

‫ق ُرءُوِ<ِ ُ اْ‪ * ُ َِk‬ا‪19 :^RG‬‬

‫ب * ا‪G‬ء ‪56 :‬‬