‫ﻣﻌﺮﻓﯽ ﭘﯿﺎﻣﺒﺮان اﻟﻬﯽ ﯾﺎد ﺷﺪه در ﻗﺮآن‪:‬‬

‫ﺁﺩﻡ‪.‬‬
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‫ﺍﺑﺮﺍﻫﻴﻢ = »ﻋﻠﻴﻪ ﺍﻻﺳﻼﻡ« ‪‬ﺟﺪ‪ ‬ﺍﻭ‪‬ﻝ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻣﺴﻠﻤﲔ ﻭ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ٦٩‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ‬
‫ﳎﻴﺪ ﺁﻣﺪﻩ‪ ،‬ﻭ ﺩﻳﻦ ﻣﺒﲔ ﺍﺳﻼﻡ ﳘﺎﻥ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ]ﳓﻞ‪[١٢٣:‬‬
‫ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﺑﺰﺭﮒ ﺩﺭ ﺷﻬﺮ »ﺍﻭﺭ« ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﺑﺎﺑﻞ ﺑﺪﻧﻴﺎ ﺁﻣﺪ ﻭ ﻧﻴﺰ ﺗﻮﻟﹼﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺷﻬﺮ »ﻓﺪ‪‬ﺍﻡ ﺁﺭﺍﻡ« ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﺁﳒﺎ ﺑﺰﺭﮒ ﺷﺪ ﻭ ﺑﺎ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺮﺧﺎﺳﺖ ﻭ ﺳﭙﺲ‬
‫ﺑﺸﺎﻡ ﻫﺠﺮﺕ ﻓﺮﻣﻮﺩ ﻗﺮﺁﻥ ﳎﻴﺪ ﻗﺴﻤﺖﻫﺎﻯ ﺑﺰﺭﮔﻰ ﺍﺯ ﺯﻧﺪﮔﻰ ﻭ ﻣﺒﺎﺭﺯﺍﺕ ﻭﻯ ﺭﺍ ﺑﺮﺍﻯ ﻣﻌﺮ‪‬ﰱ ﺍﻭ ﻭ ﺍﺭﺷﺎﺩ ﺩﻳﮕﺮﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻣﺎ ﲞﺸﻬﺎﺋﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺭ ﺯﻳﺮ ﻣﻰﺁﻭﺭﱘ‪ .‬ﻧﺎ ﮔﻔﺘﻪ‬
‫ﳕﺎﻧﺪ‪ :‬ﺳﻠﻴﻘﻪ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪ ،‬ﺍﺳﺘﺨﺮﺍﺝ ﺣﺎﻻﺕ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﺧﺮﺍﻓﺎﺕ ﻭ ﺍﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻧﻴﺰ ﻛﻪ ﺩﺭ ﺍﺣﻮﺍﻝ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﺑﺎﻓﺘﻪ ﺷﺪﻩ ﻧﻈﺮ ﺧﻮﺍﻫﻴﻢ ﳕﻮﺩ‪.‬‬
‫ﺳﲑ ﺩﺭ ﺁﻓﺎﻕ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺭﺷﺪ ﻓﻜﺮﻯ ﺩﺍﺩ ﻭ ﺍﻭ ﺭﺍ ﺑﺴﻮﻯ ﺣﻖ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻣﻰﺧﻮﺍﻧﻴﻢ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﭘﺪﺭﺵ ﺁﺯﺭ )ﺑﻪ »ﺁﺯﺭ« ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﺁﻳﺎ ﺁﺯﺭ ﭘﺪﺭ ﺍﺻﻠﻲ‬
‫ﺁﳓﻀﺮﺕ ﺑﻮﺩ‪ ،‬ﺁﻳﺎ ﺍﺳﺘﻐﻔﺎﺭ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮﺍﻱ ﺍﻭ ﭼﻪ ﺻﻮﺭﺕ ﺩﺍﺷﺖ؟ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ (.‬ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺑﺘﻬﺎ ﺭﺍ ﻣﻌﺒﻮﺩ ﻣﻰﮔﲑﻯ؟ ﻣﻦ ﺗﻮ ﻭ ﻗﻮﻣﺖ ﺭﺍ ﺩﺭ ﺿﻼﱃ ﺁﺷﻜﺎﺭ ﻣﻰﺑﻴﻨﻢ‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﺣﻜﻮﻣﺖ ﻭ ﺗﺪﺑﲑ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺭﺍ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻧﺸﺎﻥ ﻣﻰﺩﻫﻴﻢ )ﺭﻭﻯ ﻋﻠﻠﻰ( ﻭ ﺗﺎ ﺍﺯ ﺍﻫﻞ ﻳﻘﲔ ﺷﻮﺩ‪.‬‬
‫ﭼﻮﻥ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﻭ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﺳﺘﺎﺭﻩﺍﻯ ﺩﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻏﺮﻭﺏ ﻛﺮﺩ ﮔﻔﺖ‪ :‬ﻏﺮﻭﺏ ﻛﻨﻨﺪﻩﻫﺎ )ﺯﻭﺍﻝ ﭘﺬﻳﺮﺍﻥ( ﺭﺍ ﺩﻭﺳﺖ ﳕﻰﺩﺍﺭﻡ‪ .‬ﻭ ﳘﲔ ﻛﻪ ﻣﺎﻩ ﺭﺍ‬
‫ﻃﺎﻟﻊ ﺩﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻏﺮﻭﺏ ﻛﺮﺩ‪ ،‬ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻣﺮﺍ ﻫﺪﺍﻳﺖ ﻧﻜﻨﺪ ﺣﺘﻤﹰﺎ ﺍﺯ ﮔﻤﺮﺍﻫﺎﻥ ﺧﻮﺍﻫﻢ ﺑﻮﺩ‪ .‬ﻭ ﳘﲔ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﻃﺎﻟﻊ ﺩﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺩﺭ ﺍﻓﻖ ﻧﺎﭘﺪﻳﺪ ﮔﺮﺩﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻯ ﻣﺮﺩﻡ‪ ،‬ﻣﻦ ﺍﺯ ﺁﻧﭽﻪ ﺷﺮﻳﻚ ﺧﺪﺍ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻴﺪ ﺑﻴﺰﺍﺭﻡ‪ ،‬ﻣﻦ ﺭﻭ ﻛﺮﺩﻡ ﺑﻪ ﻛﺴﻰ ﻛﻪ ﺁﲰﺎ‪‬ﺎ ﻭ‬
‫ﺯﻣﲔ ﺭﺍ ﺁﻓﺮﻳﺪ‪ ،‬ﻣﺎﻳﻞ ﺑﻪ ﺣﻘﹼﻢ ﻭ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﻧﻴﺴﺘﻢ‪ .‬ﻗﻮﻡ ﺑﺎ ﺍﻭ ﺑﻪ ﳏﺎﺟ‪‬ﻪ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ ،‬ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺑﺎ ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍ ﻛﻪ ﻫﺪﺍﻳﺘﻢ ﻛﺮﺩﻩ ﳏﺎﺟ‪‬ﻪ ﻣﻰﻛﻨﻴﺪ ﻣﻦ ﺍﺯ ﺁﻧﭽﻪ ﲞﺪﺍ ﺷﺮﻳﻚ ﻣِﻴ‪‬ﻨﮕﺎﺭﻳﺪ ﺑﻴﻢ‬
‫ﻧﺪﺍﺭﻡ‪ ....‬ﭼﻄﻮﺭ ﺍﺯ ﺑﺘﻬﺎﺋﻰ ﻛﻪ ﺷﺮﻳﻚ ﺧﺪﺍ ﻣﻰﺩﺍﻧﻴﺪ ﺑﺘﺮﺳﻢ ﻭ ﴰﺎ ﰉﺩﻟﻴﻞ ﲞﺪﺍ ﺷﺮﻳﻚ ﻣِﻴﺎﻧﮕﺎﺭﻳﺪ ﻭ ﳕﻴﺘﺮﺳﻴﺪ؟‪ ...‬ﺍﻳﻨﻬﺎﺳﺖ ﺣﺠ‪‬ﺖ ﻣﺎ ﻛﻪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﻮﻣﺶ ﺩﺍﺩﱘ ]ﺍﻧﻌﺎﻡ‪-٧٤ :‬‬
‫‪ [٨٣‬ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﭘﻴﺶ‪ ،‬ﺩﺭﻙ ﻭ ﺭﺷﺪ ﺩﺍﺩﱘ ﻭ ﺑﻪ ﺣﺎﻝ ﺍﻭ ﺩﺍﻧﺎ ﺑﻮﺩﱘ‪ ،‬ﺑﻪ ﭘﺪﺭﺵ ﻭ ﻗﻮﻣﺶ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﲤﺜﺎﻝﻫﺎ ﭼﻴﺴﺖ ﻛﻪ ﺑﺮ ﻋﺒﺎﺩﺕ ﺁ‪‬ﺎ ﻛﻤﺮ ﺑﺴﺘﻪﺍﻳﺪ؟ ]ﺍﻧﺒﻴﺎﺀ‪.[٥٢- ٥١:‬‬
‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺗﺮﲨﻪ ﻳﻚ ﲞﺶ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﺑﺰﺭﮒ ﺍﺳﺖ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﺳﻪ ﻣﻄﻠﺐ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪.‬‬
‫ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺷﺪ ﻭ ﺩﺭﻙ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩ ﻭ ﺍﻭ ﺑﺰﻭﺩﻯ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﭘﺮﺳﺘﺶ ﺑﺘﻬﺎ ﺑﺎﻃﻞ ﻭ ﻋﺎﺭﻯ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﳕﻰﺑﻴﻨﺪ ﻭ ﳕـﻰﻓﻬﻤـﺪ ﻭ‬
‫ﻀﺮ‪ ‬ﻭ ﻻﻳﻨﻔﻊ ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﻗﺎﺑﻞ ﭘﺮﺳﺘﺶ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟ ﻟﺬﺍ ﺑﻪ ﺁﻥ ﻣﺮﺩﻡ ﻣﻰﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﻰﺧﻮﺍﻧﻴﺪ ﻣﻰﺷﻮﻧﺪ؟ ﻳﺎ ﺑﻪ ﴰﺎ ﻧﻔﻌﻰ ﻳﺎ ﺿـﺮﺭﻯ ﻣـﻰﺭﺳـﺎﻧﻨﺪ؟‬
‫ﳕﻰﮔﻮﻳﺪ ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
‫]ﺷﻌﺮﺍﺀ‪ [٧٣:‬ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺑﺖ ﭘﺮﺳﱴ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺮﺧﺎﺳﺖ‪.‬‬
‫ﺩﻭ‪‬ﻡ ﺍﻳﻨﻜﻪ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﺧﺎﻟﻖ ﺗﻮﺍﻓﻖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﺧﺘﻼﻑ ﺩﺭ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺑﺘﻬﺎ ﺩﺭ ﺗﺪﺑﲑ ﻭ ﺍﺩﺍﺭﻩ ﻋﺎﱂ ﺗﺄﺛﲑﻯ ﺩﺍﺭﻧﺪ ﻳﺎ‬
‫ﻧﻪ؟ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻰﺧﻮﺍﺳﺖ ﺍﺛﺒﺎﺕ ﻛﻨﺪ ﻛﻪ ﺗﺪﺑﲑ ﻋﺎﱂ ﻣﺜﻞ ﺧﻠﻘﺖ ﺁﻥ‪ ،‬ﻫﺮ ﺩﻭ ﻛﺎﺭ ﺧﺪﺍﺳﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺯ »ﺍِﻧ‪‬ﻰ ﺑﺮﻯ ﺀ ﻣ‪‬ﻤ‪‬ﺎ ﻧ‪‬ﺸﺮﻛﹸﻮ ﹶﻥ« ﻭ ﺍﺯ »ِﺍﻧ‪‬ﻜﹸﻢ ﺍﹶﺷﺮ‪‬ﻛ‪‬ﺘ ‪‬ﻢ ﺑِﺎﻟﻠﹼ ِﻪ« ﺁﺷﻜﺎﺭﺍ‬
‫ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺍﮔﺮ ﲞﺪﺍ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺷﺘﻨﺪ ﮔﻔﱳ ﺍﻳﻨﻜﻪ‪ :‬ﲞﺪﺍ ﺷﺮﻳﻚ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻴﺪ ﻣﻌﲎ ﻧﺪﺍﺷﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﺧﻮﺍﺳﺖ ﺑﻔﻬﻤﺎﻧﺪ ﺗﺎ ﺧﻠﻖ ﻭ ﺍﻣﺮ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺑﺪﺍﻧﻨﺪ ﻭ ﺁ‪‬ﺎ ﺯﻳﺮ ﺑـﺎﺭ‬
‫ﳕﻰﺭﻓﺘﻨﺪ ﻟﺬﺍﺳﺖ ﻛﻪ ﻣﻰﻓﺮﻣﻮﺩ‪ :‬ﺁﻧﻜﻪ ﻣﺮﺍ ﺁﻓﺮﻳﺪ ﻫﻢ ﺍﻭ ﻫﺪﺍﻳﺘﻢ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻭ ﺍﻃﻌﺎﻡ ﻣﻰﻛﻨﺪ ﻭ ﺳﲑﺍﰈ ﻣﻰﮔﺮﺩﺍﻧﺪ ﻭ ﭼﻮﻥ ﻣﺮﻳﺾ ﺷﻮﻡ ﺷﻔﺎﱘ ﻣﻰﲞﺸﺪ ﻭ ﺍﻭﺳﺖ ﻛﻪ ﻣﺮﺍ ﻣﻰﻣﲑﺍﻧﺪ ﺳﭙﺲ‬
‫ﺯﻧﺪﻩﺍﻡ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﺍﻭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻡ ﻛﻪ ﺭﻭﺯ ﺟﺰﺍ ﮔﻨﺎﻫﻢ ﺭﺍ ﺑﺒﺨﺸﺪ ]ﺷﻌﺮﺍﺀ‪.[٨٢- ٧٨:‬‬
‫ﺍﻳﻨﻬﺎ ﺑﺮﺍﻯ ﺁﻧﺴﺖ ﻛﻪ ﺍﺛﺒﺎﺕ ﻛﻨﺪ‪ :‬ﺗﺪﺑﲑ ﻭ ﮔﺮﺩﺍﻧﺪﻥ ﻛﺎﺭﻫﺎﻯ ﺟﻬﺎﻥ ﻣﺜﻞ ﺁﻓﺮﻳﺪﻥ‪ ،‬ﻛﺎﺭ ﺧﺎﻟﻖ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﭘﺮﺳﺘﺶ ﻭ ﻋﺒﺎﺩﺕ ﻧﻴﺰ ﺧﺎﺹ‪ ‬ﺍﻭﺳﺖ‪.‬‬
‫ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺸﺮﻛﲔ ﻭ ﻳﺎ ﻻﺍﻗﻞ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁ‪‬ﺎ ﺑﻮﺟﻮﺩ ﺧﺪﺍ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺍﺧﺘﻼﻑ ﺑﺮ ﺳﺮ ﺗﺄﺛﲑ ﺑﺘﻬﺎ ﻭ ﺍﺟﺴﺎﻡ ﻃﺒﻴﻌﻰ ﺩﻳﮕﺮ )ﺍﻟﺒﺘ‪‬ﻪ ﺗﺄﺛﲑ ﺍﺟﺴﺎﻡ ﻃﺒﻴﻌﻰ ﺑﺎﻻﺳﺘﻘﻼﻝ( ﺩﺭ ﺍﻣﻮﺭ ﻋﺎﱂ‬
‫ﺑﻮﺩ‪ ،‬ﻧﺒﺎﻳﺪ ﻭﺣﺸﺖ ﻛﺮﺩ‪ .‬ﻛﻪ ﻗﺮﺁﻥ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﻧﻘﻞ ﻣﻰﮔﻔﺘﻨﺪ‪] :‬ﺯﻣﺮ‪] ،[٣:‬ﻳﻮﻧﺲ‪] ،[١٨:‬ﻟﻘﻤﺎﻥ‪ ،[٢٥:‬ﻳﻌﲎ ﺑﺘﻬﺎ ﺭﺍ ﺑﺮﺍﻯ ﺁﻥ ﻋﺒﺎﺩﺕ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﻣﺎ ﺭﺍ ﭘﻴﺶ ﺧﺪﺍ ﻣﻘﺮ‪‬ﺏ ﻛﻨﻨﺪ‪ .‬ﻭ‬
‫ﺍﻳﻨﺎﻥ ﻧﺰﺩ ﺧﺪﺍ ﻭﺍﺳﻄﻪﻫﺎﻯ ﻣﺎﺍﻧﺪ‪ .‬ﻭ ﺍﻯ ﭘﻴﺎﻣﱪ ﺍﮔﺮ ﺍﺯ ﺁ‪‬ﺎ ﺑﭙﺮﺳﻰ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺭﺍ ﻛﻰ ﺁﻓﺮﻳﺪ؟ ﺣﺘﻤ ﹰﺎ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺧﺪﺍ‪.‬‬
‫ﻣﻄﻠﺐ ﺳﻮ‪‬ﻡ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﻔﻰ ﭘﺮﺳﺘﺶ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻧﻈﲑ ﺑﺘﻬﺎ ﺳﺎﺩﻩ ﻧﺒﻮﺩ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﺘﺪﺑ‪‬ﺮ ﻭ ﺗﻔﻜﹼﺮ ﺩﺍﺷﺖ ﻛﻪ ﺍﻭ‪‬ﻻ ﺍﺑﺮﺍﻫﻴﻢ ﺧﻮﺩ ﻳﻘﲔ ﻛﻨﺪ ﺣﻜﻮﻣﺖ ﻭ ﺗﺪﺑﲑ ﺩﺳﺖ ﺧﺪﺍﺳﺖ ﻭ ﺁ‪‬ﺎ‬
‫ﲔ« ﺛﺎﻧﻴ ﹰﺎ ﺑﺎ ﭘﺮﺳﺘﺶ ﺁ‪‬ﺎ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺮﺧﻴﺰﺩ ﻟﺬﺍ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ ﺭﺷﺪ ﻭ ﺩﺭﻛﻰ ﻛﻪ ﺧﺪﺍ ﺩﺍﺩﻩ ﺑﻮﺩ ﻃﻠﻮﻉ ﻭ ﻏﺮﻭﺏ ﻭ ﳏﻜﻮﻡ ﲝﻜـﻢ ﻭ‬
‫ﻣﻌﺒﻮﺩ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﻴﺴﺘﻨﺪ »ﻟِﻴ‪‬ﻜﹸﻮ ﹶﻥ ﻣِﻦ ﺍﻟﹾﻤﻮ‪‬ﻗِﻨ ‪‬‬
‫ﻣﺴﻠﻮﺏ ﺍﻻﺧﺘﻴﺎﺭ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺣﺴﺎﺏ ﺁﻭﺭﺩ ﻭ ﻳﻘﲔ ﻛﺮﺩ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﻴﺴﺘﻨﺪ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﳘﺎﻥ ﺧﺎﻟﻖ ﻭ ﺁﻓﺮﻳﻨﻨﺪﻩ ﺯﻣﲔ ﻭ ﺁﲰﺎ‪‬ﺎﺳﺖ ﻭ ﺁﻧﻮﻗﺖ ﮔﻔﺖ‪»:‬ﻳﺎ ﻗﻮﻡ ﺍِﻧ‪‬ﻰ ﺑﺮﻯﺀ ﻣِﻤ‪‬ﺎ‬
‫ﺽ«‪.‬‬
‫ﺕ ‪‬ﻭ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ‪‬‬
‫ﺖ ﻭ‪‬ﺟ‪‬ﻬ ‪‬ﻰ ﻟِ ﻠﱠﺬﻯ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﺸﺮِﻛﹸﻮ ﹶﻥ‪ .‬ﺍِﻧ‪‬ﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺧﺪﺍ ﺍﳝﺎﻥ ﺩﺍﺷﺖ ﻭ ﺩﺭﺑﺎﺭﻩ ﺭﺑﻮﺑﻴ‪‬ﺖ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﻏﲑﻩ ﻛﻪ ﻣﺮﺩﻡ ﻣﻰﭘﺮﺳﺘﻴﺪﻧﺪ ﺩﺭ ﻛﺎﻭﺵ ﻭ ﲢﻘﻴﻖ ﺑﻮﺩ ﻭ ﺍﺑﺘﺪﺍ ﺩﺭﺑﺎﺭﻩ‬
‫ﻫﺮﻳﻚ ﺍﺯ ﺁ‪‬ﺎ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪﻩ ﻣﻦ ﺍﺳﺖ ﺳﭙﺲ ﺑﻪ ﺣﺴﺎﺑﺶ ﺭﺳﻴﺪ ﻭ ﺩﻳﺪ ﻫﻴﭻ ﻳﻚ ‪‬ﺭﺏ‪ ‬ﻧﻴﺴﺘﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﳘﺎﻥ ﺧﺎﻟﻖ ﻣﻦ ﻭ ﺁﻓﺮﻳﻨﻨﺪﻩ ﳐﻠﻮﻗﺎﺕ ﺍﺳﺖ‪ .‬ﺍﮔﺮ‬
‫ﺑﻈﺎﻫﺮ ﻗﺮﺁﻥ ﺩﻗﺖ ﻛﻨﻴﻢ ﻭ ﺍﺯ ﺣﻖ ﮔﻮﱙ ﺑﺎﻙ ﻧﻨﻤﺎﺋﻴﻢ ﻣﻄﻠﺐ ﳘﲔ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺳﺌﻮﺍﻝ ﺷﺪ‪ :‬ﺁﻳﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﮔﻔﱳ ﻫﺬﺍ ﺭ‪‬ﺑ‪‬ﻰ ﻣﺸﺮﻙ ﺷﺪ؟ ﻓﺮﻣﻮﺩ‪ ...:‬ﺍﻳﻦ ﺍﺯ ﺍﻭ‬
‫ﺷﺮﻙ ﻧﺒﻮﺩ ﺯﻳﺮﺍ ﺍﻭ ﺩﺭ ﻃﻠﺐ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺑﻮﺩ‪ .‬ﭼﻪ ﻣﺎﻧﻌﻰ ﺩﺍﺭﺩ ﻛﻪ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺩﺭ ﳘﺎﻥ ﻭﺿﻊ ﻭ ﺩﺭ ﻛﺎﻭﺵ ﺑﻮﺩ ﻭ ﮔﻔﺖ »ﻫﺬﺍ ﺭﺑ‪‬ﻰ« ﻭ ﺑﻌﺪ ﺑﻄﻼﻧﺶ ﺑﺮﻭﻯ ﺭﻭﺷﻦ‬
‫ﺽ ‪‬ﻭ ﻟِﻴ‪‬ﻜـﻮﻥ ﻣـﻦ‬
‫ﺕ ﻭ ﺍﻻﹶﺭ ِ‬
‫ﺕ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﺷﺪ‪ .‬ﻣﮕﺮ ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﳘﻪ ﺑﺎ ﺳﲑ ﺩﺭ ﺁﻓﺎﻕ ﻭ ﺍﻧﻔﺲ ﺑﻮﺟﻮﺩ ﺧﺪﺍ ﭘﻰ ﻣﻰﺑﺮﻧﺪ‪ ،‬ﻣﮕﺮ ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪» :‬ﻧﺮِﻯ ﺍِﺑﺮﺍﻫﻴ ‪‬ﻢ ﻣ‪‬ﻠﹶﻜﻮ ‪‬‬
‫ﺍﳌﹸﻮﻗِﻨﲔ«‪.‬‬
‫ﳑﻜﻦ ﺍﺳﺖ ﺑﻌﻀﻰ ﺳﺎﺩﻩ ﻟﻮﺡ ﭼﻨﲔ ﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﭘﻴﺎﻣﱪﺍﻥ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﳘﻪ ﭼﻴﺰ ﺭﺍ ﺍﺯ ﺍﻭ‪‬ﻝ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻳﻘﲔ ﺁ‪‬ﺎ ﺑﺪﻭﻥ ﺗﻔﻜﹼﺮ ﻭ ﺗﺪﺑ‪‬ﺮ ﺑﻮﺩ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺁﻥ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﻣﺎ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺗﻔﹼﻜﺮ‪ ١٥ ،‬ﺳﺎﻟﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﺭﺍ ﺩﺭ ﻛﻮﻩ ﺣﺮﺍﺀ ﻭ ﺁﻳﻪ ]ﺷﻮﺭﻯ‪ [٥٢:‬ﻭ ﺁﻳﻪ ]ﻫﻮﺩ‪ [٤٩:‬ﺭﺍ ﺩﻟﻴﻞ ﻣﻰﺁﻭﺭﱘ ﻛﻪ ﺻﺮﻳﺢﺍﻧﺪ‪ :‬ﺣـﻀﺮﺕ‬
‫ﺭﺳﻮﻝ )ﺹ( ﭘﻴﺶ ﺍﺯ ﻭﺣﻰ ﺍﺯ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺍﻃﻼﻉ ﻧﺪﺍﺷﺖ‪ .‬ﺁﺭﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﺮﺩ ﻭﱃ ﺑﺎ ﺗﻔﻜﹼﺮ ﻭ ﺗﺪﺑ‪‬ﺮ ﺩﺭ ﺍﻣﻮﺭ ﻋﺎﱂ ﻭ ﻣﻠﻜﻮﺕ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ‪ .‬ﻭ ﺳﭙﺲ‬
‫ﻭﺣﻰ ﺁﲰﺎﱏ ﺁﻥ ﻫﺪﺍﻳﺖ ﺭﺍ ﳏﻜﻤﺘﺮ ﻛﺮﺩ‪.‬‬
‫ﺷﻜﺴﱳ ﺑﺘﻬﺎ‬
‫ﻧﺎﺩﺭﻩ ﺩﻳﮕﺮﻯ ﻛﻪ ﻗﺮﺁﻥ ﺍﺯ ﺍﻳﻦ ﻣﺮﺩ ﺑﺰﺭﮒ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﺷﻜﺴﱳ ﺑﺘﻬﺎ ﻭ ﺗﻜﻪ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﺁ‪‬ﺎﺳﺖ ﭼﻪ ﺗﺼﻤﻴﻢ ﺑﺰﺭﮒ ﻭ ﭼﻪ ﻛﺎﺭ ﭘﺮ ﳐﺎﻃﺮﻩﺍﻯ؟!! ﭼﻪ ﺷﺠﺎﻋﺖ ﻭ ﺍﻗﺪﺍﻡ ﻣﺆﺛﺮﻯ ﻭ ﺿﺮﺑﺖ‬
‫ﻣﻬﻠﻜﻰ؟!! ﻫﺮ ﭼﻪ ﺑﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺖ ﺑﺘﻬﺎ ﺭﺍ ﺩﺭ ﻫﻢ ﺷﻜﻨﺪ ﺗﺎ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻨﺪ‪ :‬ﺍﻳﻦ ﻣﻌﺒﻮﻫﺎﻯ ﺍﻧﮕﻞ ﺣﺘ‪‬ﻰ ﺑﻪ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ ﻧﻴﺰ ﻗﺪﺭﺕ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﺍﻭ ﺑﻪ ﭘﺪﺭﺵ ﻭ ﻗﻮﻣﺶ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺻﻮﺭﺕﻫﺎ ﭼﻴﺴﺖ ﻛﻪ ﭘﺮﺳﺘﺶ ﻣﻰﻛﻨﻴﺪ؟ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺪﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭼﻨﲔ ﻛﺎﺭ ﻳﺎﻓﺘﻪﺍﱘ )ﻭ ﺍﺯ ﺁ‪‬ﺎ ﭘﲑﻭﻯ ﻣﻰﻛﻨﻴﻢ( ﮔﻔﺖ‪ :‬ﰉ ﺷﻚ ﴰﺎ ﻭ ﭘﺪﺭﺍﻧﺘﺎﻥ ﺩﺭ‬
‫ﺿﻼﱃ ﺁﺷﻜﺎﺭ ﺑﻮﺩﻩﺍﻳﺪ‪ .‬ﮔﻔﺘﻨﺪ ﺟﺪ‪‬ﻯ ﻣﻴﮕﻮﺋﻰ ﻳﺎ ﺷﻮﺧﻰ ﻣﻴﻜﲎ؟ ﮔﻔﺖ‪ :‬ﻧﻪ ﺟﺪ‪‬ﻯ ﻣﻰﮔﻮﱘ‪ ،‬ﺍﻳﻨﻬﺎ ﺭﺏ‪ ‬ﻧﻴﺴﺘﻨﺪ ﺭﺏ‪ ‬ﴰﺎ ﺭﺏ‪ ‬ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺍﺳﺖ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﻣﻦ ﺑﺮﺍﻳﻦ ﺣﻘﻴﻘﺖ‬
‫ﮔﻮﺍﻫﻢ ]ﺍﻧﺒﻴﺎﺀ‪ [٥٦- ٥٢:‬ﺁﻧﮕﺎﻩ ﺑﻪ ﺳﺘﺎﺭﮔﺎﻥ ﻧﻈﺮ ﻛﺮﺩ )ﻋﻈﻤﺖ ﻭ ﻣﻠﻜﻮﺕ ﺧﺪﺍﻭﻧﺪﻯ ﺩﺭ ﻧﻈﺮﺵ ﳎﺴ‪‬ﻢ ﺷﺪ ﻭ ﻧﺎﺩﺍﱏ ﻣﺮﺩﻡ ﻧﺎﺭﺍﺣﺘﺶ ﻛﺮﺩ( ﮔﻔﺖ‪» :‬ﺍﻧ‪‬ﻰ ﺳ‪‬ﻘﻴﻢ« ﻣﻦ ﭘﺮﻳﺸﺎﱎ‪ .‬ﺭﻭﻯ ﺍﺯ‬
‫ﺍﻭ ﺑﮕﺮﺩﺍﻧﻴﺪﻧﺪ ﻭ ﭘﻰ ﻛﺎﺭﺷﺎﻥ ﺭﻓﺘﻨﺪ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻳﺸﺎﻥ ﺭﻓﺖ )ﭘﻴﺸﻮﺍﻯ ﺗﻮﺣﻴﺪ ﺍﺯ ﺩﻳﺪﻥ ﺁﻥ ﳎﺴ‪‬ﻤﻪﻫﺎﻯ ﰉﺟﺎﻥ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺣﻜﻮﻣﺖ ﺟﻬﻞ‪ ،‬ﻣﻘﺎﻡ ﺍﻟﻮﻫﻴ‪‬ﺖ ﺭﺍ ﺍﺣﺮﺍﺯ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‬
‫ﺑﺴﺨﱴ ﺗﻜﺎﻥ ﺧﻮﺭﺩ ﻭ ﺑﺮ ﺁ‪‬ﺎ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪ ﻭ ﮔﻔﺖ ﺁﻳﺎ ﳕﻰﺧﻮﺭﻳﺪ؟!! ﭼﻪ ﺷﺪﻩ ﭼﺮﺍ ﺳﺨﻦ ﳕﻴﮕﻮﺋﻴﺪ ﭘﺲ ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﻜﻮﺑﻴﺪﻥ ﺁ‪‬ﺎ »ﺻﺎﻓﺎﺕ‪ «.٩٣-٨٩:‬ﺁ‪‬ﺎ ﺭﺍ ﺗﻜﻪ ﺗﻜﻪ ﻛﺮﺩ ﻭ ﻓﻘﻂ‬
‫ﺑﺰﺭﮔﺸﺎﻥ ﺭﺍ ﮔﺬﺍﺷﺖ ﻛﻪ ﺷﺎﻳﺪ ﺑﻪ ﺍﻭ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻨﺪ )ﻣﺮﺩﻡ ﭼﻮﻥ ﻭﺍﺭﺩ ﺑﺘﺨﺎﻧﻪ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻣﺎﺟﺮﺍ ﺁﮔﺎﻫﻰ ﻳﺎﻓﺘﻨﺪ( ﮔﻔﺘﻨﺪ ﻛﻰ ﺑﺎ ﺧﺪﺍﻳﺎﻥ ﻣﺎ ﺍﻳﻦ ﭼﻨﲔ ﻛﺮﺩ؟ ﺍﻭ ﰉﺷﻚ ﺳﺘﻤﻜﺎﺭ ﺍﺳـﺖ‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺷﻨﻴﺪﱘ ﺟﻮﺍﱏ ﺍﺑﺮﺍﻫﻴﻢ ﻧﺎﻡ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺑﺪﻯ ﻳﺎﺩ ﻣﻰﻛﺮﺩ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﻭ ﺭﺍ ﺑﻪ ﳏﻀﺮ ﻣﺮﺩﻣﺎﻥ ﺑﻴﺎﻭﺭﻳﺪ‪ ،‬ﺗﺎ ﮔﻮﺍﻫﻰ ﺩﻫﻨﺪ )ﻛﻪ ﺧﺪﺍﻳﺎﻥ ﺭﺍ ﺑﻪ ﺑﺪﻯ ﻳﺎﺩ ﻣﻰﻛﺮﺩﻩ ﻭ ﺍﻳﻦ ﮔﻮﺍﻫﻰ ﻭﺳﻴﻠﻪ ﺍﻗﺮﺍﺭ‬
‫ﺍﻭ ﺑﺎﺷﺪ ﭼﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺁﻭﺭﺩﻧﺪ( ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ ﺁﻳﺎ ﺗﻮ ﺑﺎ ﺧﺪﺍﻳﺎﻥ ﻣﺎ ﭼﻨﲔ ﻛﺮﺩﻩﺍﻯ؟ ﮔﻔﺖ‪ :‬ﺑﻠﻜﻪ )ﺷﺎﻫﺪ ﺣﺎﻝ ﻛﻪ ﳘﻪ ﻗﻄﻌﻪ ﻗﻄﻌﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﺑﺰﺭﮔﺸﺎﻥ ﺳﺎﱂ ﻣﺎﻧﺪﻩ‪ ،‬ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ‬
‫ﻛﻪ( ﺑﺰﺭﮔﺸﺎﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺑﭙﺮﺳﻴﺪ ﺍﮔﺮ ﺳﺨﻦ ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﻣﺮﺩﻡ ﺑﻪ ﺿﻤﲑﻫﺎﻯ ﺧﻮﺩ ﺭﺟﻮﻉ ﻛﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻛﻪ ﴰﺎ ﺳﺘﻤﮕﺮﻳﺪ )ﻧﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻌﺪ ﺑﺎﻃﻞﺷﺎﻥ ﺭﺍ‬
‫ﲜﺎﻯ ﺣﻖ ﮔﺮﻓﺘﻪ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﳏﺎﻛﻤﻪ ﺍﻭ ﺫﳛﻖ ﺩﺍﻧﺴﺘﻪ( ﮔﻔﺘﻨﺪ‪ :‬ﺗﻮ ﻣﻴﺪﺍﱏ ﻛﻪ ﺍﻳﻨﻬﺎ ﺳﺨﻦ ﳕﻰﮔﻮﻳﻨﺪ )ﻭ ﺍﺣﺎﻟﻪ ﺑﻪ ﮔﻔﺘﮕﻮ ﺑﺎ ﺧﺪﺍﻳﺎﻥ ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﻛﻪ ﺗﻮ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩﺍﻯ( ﮔﻔﺖ‪:‬‬
‫ﭘﺲ ﺟﺰ ﺧﺪﺍ‪ ،‬ﭼﻴﺰﻯ ﻣﻰﭘﺮﺳﺘﻴﺪ ﻛﻪ ﻧﻪ ﺳﻮﺩﻯ ﺑﻪ ﴰﺎ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﻧﻪ ﺯﻳﺎﱏ ﻣﻴﺰﻧﺪ؟!! ﻗﺒﺎﺣﺖ ﺑﺮ ﴰﺎ ﻭ ﺑﺮ ﺁﻧﭽﻪ ﻏﲑ ﺧﺪﺍ ﻣﻰﭘﺮﺳﺘﻴﺪ ﺁﻳﺎ ﳕﻰﻓﻬﻤﻴﺪ؟!! )ﺍﺯ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﻣﻘﺎﻡ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ ﻧﻴﺴﺖ ﻭ ﳕﻴﺨﻮﺍﻫﺪ ﺑﮕﻮﻳﺪ‪ :‬ﻣﻦ ﻧﻜﺮﺩﻩﺍﻡ ﺑﻠﻜﻪ ﻏﺮﺿﺶ ﺍﺑﻄﺎﻝ ﺧﺪﺍﺋﻰ ﺧﺪﺍﻳﺎﻥ ﺍﺳﺖ ‪.‬‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﻣﻰﺧﻮﺍﻫﻴﺪ ﳎﺎﺯﺍﺗﺶ ﻛﻨﻴﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺑﺴﻮﺯﺍﻧﻴﺪ ﻭ ﺧﺪﺍﻳﺎﻧﺘﺎﻥ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﻴﺪ )ﺗﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻛﺴﻰ ﺑﻪ ﺍﻳﻦ ﻓﻜﺮ ﻧﻴﺎﻓﺘﺪ ﻭ ﺑﺪﺍﻧﻨﺪ ﺟﺰﺍﻯ ﺍﻫﺎﻧﺖ ﺑﻪ ﺧﺪﺍﻳﺎﻥ ﺳﻮﺯﺍﻧﺪﻥ ﺍﺳﺖ( ﮔﻔﺘﻴﻢ‪:‬‬
‫ﺍﻯ ﺁﺗﺶ ﺑﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺧﻨﻚ ﻭ ﺳﺎﱂ ﺑﺎﺵ‪ .‬ﺧﻮﺍﺳﺘﻨﺪ ﺑﺎ ﺍﻳﻦ ﻧﲑﻧﮓ ﺍﻭ ﺭﺍ ﻣﻐﻠﻮﺏ ﻛﻨﻨﺪ ﻭﱃ ﺁ‪‬ﺎ ﺭﺍ ﺯﻳﺎﻥﻛﺎﺭﺗﺮ ﻛﺮﺩﱘ ]ﺍﻧﺒﻴﺎﺀ‪ .[٧٠-٥٨:‬ﺣﻘﺎﻧﻴﺖ ﺍﺑﺮﺍﻫﻴﻢ ﻛﺎﻣﻼ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺗﺎ ﺍﻳﻨﺠﺎ ﺁﻧﭽﻪ ﺯﻳﺮ ﻋﻨﻮﺍﻥ ﺳﲑ ﺩﺭ ﺁﻓﺎﻕ ﻭ ﺷﻜﺴﱳ ﺑﺘﻬﺎ ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﻣ‪‬ﺘﺨ‪‬ﺬﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﻭ ﻛﺎﻣﻼ ﺳﺎﺩﻩ ﻭ ﻃﺒﻴﻌﻰ ﺍﺳﺖ‪ ،‬ﻭﱃ ﺑﺮﺍﻯ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮ ﺑﻪ ﺳﻪ ﻣﻄﻠﺐ ﺍﺯ ﺁﻧﭽﻪ ﮔﺬﺷﺖ ﺩﻭﺑﺎﺭﻩ‬
‫ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫‪ -١‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﺂﺫﺭ‪ ،‬ﺧﻄﺎﺏ ﻛﺮﺩ‪ .‬ﺁﻳﺎ ﺁﺯﺭ ﭘﺪﺭ ﺍﺻﻠﻰ ﺁﳓﻀﺮﺕ ﺑﻮﺩ ﻳﺎ ﺟﺪﺍﻣﻰ ﺍﻭ؟ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ )ﺁﺯﺭ( ﲢﻘﻴﻖ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫‪] - ٢‬ﺻﺎﻓﺎﺕ‪ [٨٩:‬ﺩﺭ ﺗﺮﲨﻪ ﺍﻳﻦ ﺁﻳﻪ ﮔﻔﺘﻴﻢ ﻛﻪ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁ‪‬ﺎ ﺭﺍ ﺗﻮﺑﻴﺦ ﻛﺮﺩ ﻭ ﺍﺯ ﭘﺮﺳﺘﻴﺪﻥ ﺑﺖﻫﺎ ﺑﺮ ﺣﺬﺭ ﳕﻮﺩ‪،‬ﺁﻧﮕﺎﻩ ﺑﻪ ﺳﺘﺎﺭﮔﺎﻥ ﻧﮕﺎﻩ ﻛﺮﺩ ﻭ ﻋﻈﻤﺖ ﺧـﺪﺍﺩﺭ‬
‫ﻧﻈﺮﺵ ﳎﺴﻢ ﺷﺪ ﻭ ﺍﺯ ﻧﺎﺩﺍﱏ ﺁﻥ ﻗﻮﻡ ﺑﺮ ﺁﺷﻔﺖ ﻭ ﮔﻔﺖ‪ :‬ﻣﻦ ﭘﺮﻳﺸﺎﻥ ﺣﺎﱂ‪ .‬ﺩﺭ ﻟﻐﺖ ﺑﻪ ﻣﻜﺎﻥ ﺧﻮﻓﻨﺎﻙ ﻭ ﺑﻘﻠﺐ ﻛﻴﻨﻪ ﻭﺭ ﻣﻜﺎﻥ ﺳﻘﻴﻢ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻻﺯﻡ ﻧﻴﺴﺖ ﺳﻘﻴﻢ ﺩﺭ ﺁﻳﻪ ﺑﻪ‬
‫ﻣﻌﲎ ﻣﺮﻳﺾ ﺑﮕﲑﱘ ﻭ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﻘﻴﻢ ﭘﺮﻳﺸﺎﻥ ﺣﺎﱃ ﺑﺎﺷﺪ ﻭ ﻣﺴﻠﻤﹰﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﻧﺎﺭﺍﺣﺖ ﻭ ﭘﺮﻳﺸﺎﻥ ﺣﺎﻝ ﺑﻮﺩ ﻭ ﺍﻳﻀﹰﺎ ﺑﻨﻈﺮ ﻣﻴﺎﻳﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﻘﻴﻢ ﺩﺭ ﺁﻳﻪ‬
‫]ﺻﺎﻓﺎﺕ‪ [١٤٥:‬ﻧﻴﺰ ﭘﺮﻳﺸﺎﻥ ﺣﺎﱃ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﻳﻌﲎ ﻳﻮﻧﺲ ﺭﺍ ﺍﺯ ﺷﻜﻢ ﻣﺎﻫﻰ ﺑﺼﺤﺮﺍ ﺍﻧﺪﺍﺧﺘﻴﻢ ﻭ ﭘﺮﻳﺸﺎﻥ ﺣﺎﻝ ﺑﻮﺩ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﺮﻳﺾ ﻭ ﺗﺐﺩﺍﺭ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﻪ ﺍﺣﺘﻤﺎﻻﺕ ﺯﻳﺎﺩﻯ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺣﺘﻴﺎﺟﻰ ﳕﻰﻣﺎﻧﺪ‪ .‬ﺍﺗﻔﺎﻗﹰﺎ ﭘﺲ ﺍﺯ ﲢﻘﻴﻖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﻳﺪﻡ ﻣﺮﺣﻮﻡ ﳎﻠﺴﻰ ﻧﻴﺰ ﺩﺭ ﻭﺟﻪ ﭼﻬﺎﺭﻡ ﺍﺯ ﻭﺟﻮﻫﻰ ﻛﻪ ﺑﺮﺍﻯ‬
‫ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﻳﻦ ﺗﻮﺟﻴﻪ ﺭﺍ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ)ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﺣﺎﻻﺕ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪.‬‬
‫ﲑ ‪‬ﻫ ‪‬ﻢ ﻫﺬﺍ( ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺁﻳﻪ ﻧﻴﺰ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻔﺴﲑﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﮔﻔﺖ ﺷﺎﻫﺪ ﺣﺎﻝ ﻛﻪ ﳘﻪ ﻗﻄﻌﻪ ﻗﻄﻌﻪ ﺷﺪﻩ ﻭ ﺑﺰﺭﮔﺸﺎﻥ ﺳﺎﱂ ﻣﺎﻧﺪﻩ‬
‫‪»- ٣‬ﻗﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﻛﹶﺒ ‪‬‬
‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺑﺰﺭﮔﺸﺎﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻘﺪ‪‬ﻣﻪ ﺑﻮﺩ ﻛﻪ ﺑﻌﺪﹰﺍ ﺑﮕﻮﻳﺪ‪ :‬ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺑﭙﺮﺳﻴﺪ‪ .‬ﻭ ﺍﻳﻦ ﺧﱪ ﺟﺪ‪‬ﻯ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺮﺍﻯ ﺍﻟﺰﺍﻡ ﺧﺼﻢ ﺍﺳﺖ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺳﺨﻦ‬
‫ﺩﺭ ﳏﺎﻭﺭﺍﺕ ﺯﻳﺎﺩ ﺍﺳﺖ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺁﺭﻯ ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﺍﻳﻨﮕﻮﻧﻪ ﺳﺨﻦ ﮔﻔﱳ ﺑﺮﺍﻯ ﺍﻟﺰﺍﻡ ﺧﺼﻢ ﻭ ﺍﺛﺒﺎﺕ ﺣﻖ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻗﺮﺁﻥ ﺁﻧﺮﺍ ﺑﺼﻮﺭﺕ ﻗﺒﻮﻝ ﻧﻘﻞ ﳕﻰﻛﺮﺩ‪ .‬ﻛﺬﺏ ﻗﺒﻴﺢ ﺍﺳﺖ ﻛﺎﺫﺏ ﻣﺒﻐﻮﺽ ﺧﺪﺍﺳﺖ‪ .‬ﻭﱃ ﺍﺑﺮﺍﻫﻴﻢ‬
‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺧﻠﻴﻞ ﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻭ ﳏﺒﻮﺏ ﺧﺪﺍﺳﺖ ]ﻧﺴﺎﺀ‪] ،[١٢٥:‬ﺑﻘﺮﻩ‪] ،[١٣١:‬ﺻﺎﻓﺎﺕ‪.[١٠٩:‬‬
‫ﻭﺍﻧﮕﻬﻰ ﺧﻮﺩ ﻗﺮﺁﻥ ﻣﻰﮔﻮﻳﺪ ﺍﺑﺮﺍﻫﻴﻢ ﺧﻮﺩ ﺍﻳﻦ ﻧﻘﺸﻪ ﺭﺍ ﻛﺸﻴﺪ ﻭ ﺑﺰﺭﮔﺸﺎﻥ ﺭﺍ ﺳﺎﱂ ﮔﺬﺍﺷﺖ ﺗﺎ ﺑﻪ ﺍﻭ ﺭﺟﻮﻉ ﻛﻨﻨﺪ »ﻓﺰ ‪‬ﺟ ‪‬ﻌ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺬﺍﺫﹰﺍ ﺍِﻟﹼﺎ ﻛﹶﺒﲑﹰﺍﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ﻠﱠ ‪‬ﻬ ‪‬ﻢ ﺍِﻟﹶﻴ ِﻪ ﻳ‪‬ﺮﺟ‪‬ﻌﻮ ﹶﻥ« ﻭ ﺩﺭ ﺭﻭﺍﻳﺎﺕ‬
‫ﺍﻫﻞ ﺑﻴﺖ »ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺧﺼﻮﺹ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻫﺴﺖ ﻛﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﻭ ﺍﻟﻠﹼﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭﻭﻍ ﻧﮕﻔﺖ‪.‬‬
‫ﻼ« ﻭ ﺟﺰﺀ ‪ ٦‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺳﻮﺭﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺟﺰﺀ ‪ ٧‬ﺑﺎﺏ ﺍﲣﺎﺫ ﺍﻟﺴﺮﺍﺭﻯ‪ .‬ﻭ ﺳﻨﻦ ﺍﰉ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﻃﻼﻕ‬
‫ﺨ ﹶﺬ ﺍﻟﻠﹼﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺧ‪‬ﻠﻴ ﹰ‬
‫ﺩﺭ ﺻﺤﻴﺢ ﺑ‪‬ﺨﺎﺭﻯ ﺟﺰ ِﺀ ‪ ٤‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻠﹼﻪ » ‪‬ﻭ ﺍﺗ‪ ‬‬
‫ﺑﺎﺏ ‪ ١٦‬ﻭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ ‪ ٢‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺻﺤﻴﺢ ﺗﺮﻣﺬﻯ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎ ِﺀ ﺣﺪﺋﻴﺚ ‪ ٣‬ﺍﺯ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‪:‬‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭﻭﻍ ﻧﮕﻔﺖ ﻣﮕﺮ ﺩﺭ ﺳﻪ ﻣﻮﺭﺩ‪ ،‬ﺩﻭ ﺗﺎ ﺑﺮﺍﻯ ﺧﺪﺍ ﻭ ﻳﻜﻰ ﺑﺮﺍﻯ ﺯﻧﺶ ﺳﺎﺭﻩ‪ :‬ﺁﳒﺎ ﻛﻪ ﺩﺭ ﺟﻮﺍﺏ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﮔﻔﺖ‪» :‬ﺍِﻧ‪‬ﻰ ﺳ‪‬ﻘﻴ ‪‬ﻢ« ﻭ ﺁﳒﺎ ﻛﻪ ﭘﺲ ﺍﺯ ﺷﻜﺴﱳ ﺑﺘﻬﺎ ﮔﻔﺖ‪» :‬ﺑ‪‬ﻞ‬
‫ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﻛﹶﺒﲑ‪‬ﻫﻢ« ﻭ ﺁﳒﺎ ﻛﻪ ﺑﻪ ﭘﺎﺩﺷﺎﻩ ﺟﺒ‪‬ﺎﺭ ﮔﻔﺖ‪ :‬ﺳﺎﺭﻩ ﺧﻮﺍﻫﺮ ﻣﻦ ﺍﺳﺖ‪ .‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ‪‬ﺎﻳﻪ ﻣﺎﺩﻩ ﺳﻘﻢ ﺩﺭ ﺗﻮﺟﻴﻪ ﺁﻳﻪ )ﺍﻧ‪‬ﻰ ﺳ‪‬ﻘﻴﻢ( ﺑﻌﺪ ﺍﺯ ﭼﻨﺪ ﻭﺟﻪ‪ ،‬ﮔﻮﻳﺪ‪ :‬ﺻﺤﻴﺢ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﻳﻜﻰ ﺍﺯ ﺳﻪ ﺩﺭﻭﻍ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﺩﻭﻣﻰ »‪‬ﺑ ﹾﻞ ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ﻛﺒﲑ ﻫﻢ ﻫﺬﺍ( ﺳﻮﻣ‪‬ﻰ ﻛﻪ ﮔﻔﺖ‪ :‬ﺳﺎﺭﻩ ﺧﻮﺍﻫﺮ ﻣﻦ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺎﻣﻞ ﺍﺑﻦ ﺍﺛﲑ ﺝ ‪ ١‬ﺑﺎﺏ ﺫﻛﺮ ﻫﺠﺮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﺯ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻳـﻦ‬
‫ﺣﺪﻳﺚ ﺍﺯ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻗﻬﺮﻣﺎﻥ ﺍﻳﻦ ﺧﺮﺍﻓﻪ‪ ،‬ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺩﻭﻣﻰ ﺍﺳﺖ‪ .‬ﺭﻭ ﺳﻴﺎﻫﻰ ﻭ ﺩﺭﻭﻍ ﭘﺮﺩﺍﺯﻯ ﺍﻳﻦ ﺷﺨﺺ ﺣﺎﺟﺖ ﺑﻪ ﺑﻴﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻭﺳﺖ ﻛﻪ ﺑﺎ ﻛﻌﺐ ﺍﻻﺣﺒﺎﺭ ﻣﻰﻧﺸﺴﺖ ﻭ ﺩﺭﻭﻍﻫﺎﻯ ﺍﻭ ﺑﺮ ﺭﺳـﻮﻝ‬
‫ﻼ« ﻭ ﺩﻩﻫﺎ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻛﻪ ﻣﻘﺎﻡ‬
‫ﺨ ﹶﺬ ﺍِﺑﺮﺍﻫﻴ ‪‬ﻢ ﺧ‪‬ﻠﻴ ﹰ‬
‫ﺧﺪﺍ»ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻣﻰﺑﺴﺖ ﺗﻌﺠ‪‬ﺐ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﻦ ﻛﺘﺎ‪‬ﺎﺳﺖ ﻛﻪ ﻓﻜﺮ ﻧﻜﺮﺩﻩﺍﻧﺪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺧﺮﺍﻓﺎﺕ ﺑﺎ ﺁﻳﻪ » ‪‬ﻭ ﺍﺗ‪ ‬‬
‫ﺏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ« ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭﻭﻏﮕﻮ‬
‫ﺷﺎﻣﺦ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﭼﮕﻮﻧﻪ ﻣﻰﺳﺎﺯﺩ؟!!! ﺁﻳﺎ ﺧﺪﺍ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﻣﻰﻓﺮﻣﺎﻳﺪ »ﺍِﻧ‪‬ﻤﺎ ﻳ‪‬ﻔﹾﺘ‪‬ﺮﻯ ﺍﻟ ﹶﻜ ِﺬ ‪‬‬
‫)ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ( ﺭﺍ ﺧﻠﻴﻞ ﺧﻮﺩ ﻣﻰﺧﻮﺍﻧﺪ؟! ﻭﱃ ﭼﻮﻥ ﺍﺑﻮﻫﺮﻳﺮﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﺑﺎﻳﺪ ﺩﻡ ﻧﺰﺩ ﻭ ﻗﺒﻮﻝ ﻛﺮﺩ ﻫﺮ ﭼﻨﺪ ﺑﺮ ﺧﻼﻑ ﻗﺮﺁﻥ ﺑﺎﺷﺪ ﻋﺠﺒﺎ؟!!!‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ» ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ« ﺑﺎﺏ ‪ ١٢‬ﺩﺍﺳﺘﺎﻥ ﻣﺴﺎﻓﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﻣﺼﺮ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﳒﺎﺳﺖ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺧﻮﺍﻫﺮ ﻣﻦ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮﻯ ﺍﺯ ﺍﻳﻦ‬
‫ﺳ‪‬ﻔﹶﺮ ﻭ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﻣﻴﺎﻥ ﻧﻴﺎﻣﺪﻩ ﻭ ﺩﺭ ﻛﺘﺎ‪‬ﺎﺋﻰ ﺍﻣﺜﺎﻝ ﻣﺮﻭﺝ ﺍﻟﺬﻫﺐ ﻭ ﺗﺎﺭﻳﺦ ﻳﻌﻘﻮﰉ ﻧﻴﺰ ﻧﻘﻞ ﻧﺸﺪﻩ‪ .‬ﺍﺑﻮﻫﺮﻳﺮﻩ ﻧﻘﻞ ﺗﻮﺭﺍﺕ ﺭﺍ ﺗﺎ ﺣﺪﻯ ﺭﻗﻴﻖ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ ﻭ ﺩﺭ ﳘﺎﳒﺎﺳﺖ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻳﻜﻰ ﺍﺯ ﺳﻪ ﺩﺭﻭﻍ ﺗﺎﺭﳜﻰ ﺧﻮﺩ ﺭﺍ ﮔﻔﺖ ﻭ ﺁﻥ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ‪ :‬ﺳﺎﺭﻩ ﺧﻮﺍﻫﺮ ﻣﻦ ﺍﺳﺖ ﻛﻪ ﺑﻴﻢ ﺩﺍﺷﺖ ﺍﮔﺮ ﺑﮕﻮﻳﺪ‪ :‬ﺯﻥ ﻣﻦ‬
‫ﺍﺳﺖ ﺩﺭ ﺧﻄﺮ ﺑﻴﺎﻓﺘﺪ‪.‬‬
‫ﺟﺮﻳﺎﻥ ﻣﺴﺎﻓﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﻣﺼﺮ ﺩﺭ ﺭﻭﺿﻪ ﻛﺎﰱ ﻭ ﺩﺭ ﲝﺎﺭ ﺝ ‪ ١٢‬ﺹ ‪ ٤٥‬ﻃﺒﻊ ﺟﺪﻳﺪ ﻧﻘﻞ ﺷﺪﻩ ﺩﺭ ﻃﺮﻳﻖ ﺭﻭﺍﻳﺖ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﰉ ﺯﻳﺎﺩ ﻛﺮﺧﻰ ﻛﻪ ﺗﻮﺛﻴﻖ ﻧﺸﺪﻩ ﻭ‬
‫ﺳﻬﻞ ﺑﻦ ﺯﻳﺎﺩ ﻭﺍﻗﻊ ﺍﺳﺖ ﻭ ﺭﻭﺍﻳﺖ ﺣﺠ‪‬ﻴﺖ ﻧﺪﺍﺭﺩ ﻭﺍﻧﮕﻬﻰ ﺩﺭ ﺁﻥ ﺍﺯ ﺩﺭﻭﻍ ﺧﱪﻯ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺁﻥ ﻫﺴﺖ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺯﻥ ﺣﺮﻡ ﻣﻦ ﻭ ﺩﺧﺘﺮ ﺧﺎﻟﻪ ﻣـﻦ‬
‫ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺍﻧﺸﻤﻨﺪ ﳏﺘﺮﻡ ﺻﺪﺭ ﺑﻼﻏﻰ ﺑﺎ ﺁﻧﻜﻪ ﺩﺭ ﻣﻘﺪ‪‬ﻣﻪ ﻛﺘﺎﺏ ﻗﺼﺺ ﻗﺮﺁﻥ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﺼﺺ ﻗﺮﺁﻥ ﲢﺮﻳﻔﺎﺕ ﻭ ﺍﺷﺘﺒﺎﻫﻜﺎﺭﻯﻫﺎﻯ ﻛﺘﺐ ﻋﻬﺪ ﻗﺪﱘ ﻭ ﺟﺪﻳﺪ ﺭﺍ ﺍﺻﻼﺡ ﻓﺮﻣﻮﺩﻩ ﻭ‬
‫ﳘﭽﻨﲔ ﺩﺍﻧﺸﻤﻨﺪ ﳏﺘﺮﻡ ﺳﻴﺪ ﺑﺎﻗﺮ ﻣﻮﺳﻮﻯ ﻛﻪ ﻗﺼﺺ ﻗﺮﺁﻥ ﳏﻤ‪‬ﺪ ﺍﲪﺪ ﺣﺎﺩ‪‬ﺍﳌﻮﱃ ﺭﺍ ﺗﺮﲨﻪ ﻛﺮﺩﻩ ﻫﺮ ﺩﻭ ﺩﺭ ﺿﻤﻦ ﺷﺮﺡ ﺣﺎﻝ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺼﻠﻰ ﺑﻨﺎﻡ )ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﻣﺼﺮ(‬
‫ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩ ﻭ ﺑﻄﻮﺭ ﺍﺭﺳﺎﻝ ﻣﺴﻠﹼﻢ ﺟﺮﻳﺎﻥ ﺳﺎﺭﻩ ﻭ ﻗﻮﻝ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ ﻛﻪ‪ :‬ﺍﻳﻦ ﺧﻮﺍﻫﺮ ﻣﻦ ﺍﺳﺖ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺣﺎﻝ ﺁﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﺁﻥ ﺧﱪﻯ ﻧﻴﺴﺖ ﻭ ﺭﻳﺸﻪ‬
‫ﺁﻥ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺳﺖ‪ .‬ﺁﻥ ﻫﻢ ﺩﺭ ﺻﻮﺭﺕ ﺑﺴﻴﺎﺭ ﻧﺎﺭﻭﺍ‪ .‬ﺣﺎﻝ ﻛﻪ ﻧﺎﻡ ﻛﺘﺎﺏ ﺭﺍ ﻗﺼﺺ ﻗﺮﺁﻥ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻻﺯﻡ ﺑﻮﺩ ﻗﺼﺺ ﻗﺮﺁﻥ ﺑﻨﻮﻳﺴﻨﺪ ﻧﻪ ﻗﺼﺺ ﺗﻮﺭﺍﺕ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﻫﺮ ﺩﻭ ﻛﺘﺎﺏ ﻣﻔﻴﺪﺍﻧﺪ‬
‫ﻭﱃ ﺍﻳﻦ ﻟﻐﺰﺵ ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﺮﺍ ﳕﻰﺷﻮﺩ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺖ‪.‬‬
‫ﻗﺮﺑﺎﱏ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﻣﺘﺤﺎﻥ ﺑﺰﺭﮒ ﻭ ﰉﻧﻈﲑﻯ ﺑﺮﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﻴﺶ ﺁﻭﺭﺩ‪ :‬ﺍﻣﺘﺤﺎﱏ ﻛﻪ ﻗﺮﺁﻥ ﺩﺭ ﺁﻥ »ِﺍﻥﱠ ﻫﺬﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻮ ﺍﻟﺒﻼ ُﺀ ﺍﳌﹸﺒﲔ« ﺭﺍﺳﱴ ﺍﻳﻦ ﺍﻣﺘﺤﺎﻥ ﺁﺷﻜﺎﺭﻯ ﺍﺳﺖ‪ ،‬ﺍﻣﺘﺤﺎﱏ ﻛﻪ‬
‫ﺳِﻠﻢ ﳏﺾ ﺑﻮﺩﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻓﺰﺭﻧﺪﺵ ﺭﺍ ﺩﺭ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﺑﺮﻣﻼ ﺳﺎﺧﺖ‪ .‬ﺧﺪﺍﺩﺭ ﺩﻭﺭﺍﻥ ﭘﲑﻯ ﺑﻪ ﺁﳓﻀﺮﺕ ﺩﻭ ﭘﺴﺮ ﺑﻨﺎﻡ ﺍﲰﻌﻴﻞ ﻭ ﺍﺳﺤﻖ ﭼﻨﺎﻧﭽﻪ ﺧﻮﺩ ﻓﺮﻣﻮﺩ ]ﺍﺑﺮﺍﻫﻴﻢ‪ .[٣٩:‬ﭼـﻮﻥ‬
‫ﺍﲰﻌﻴﻞ ﲝﺪ ﺗﻼﺵ ﻭ ﻛﻮﺷﺶ ﺭﺳﻴﺪ ﺁﻥ ﺍﻣﺘﺤﺎﻥ ﭘﻴﺶ ﺁﻣﺪ‪ .‬ﺘﺮ ﺍﺳﺖ ﺍﺯ ﺯﺑﺎﻥ ﻭﺣﻰ ﺑﺸﻨﻮﱘ )ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﻣﻦ ﺑﺴﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻣﻰﺭﻭﻡ‪ .‬ﺍﻭ ﺣﺘﻤ ﹰﺎ ﺭﺍﻫﻨﻤﺎﺋﻴﻢ ﻣﻰﻛﻨﺪ‪ .‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ‬
‫ﻓﺮﺯﻧﺪ ﻧﻴﻜﻮﻛﺎﺭﻯ ﺑﻪ ﻣﻦ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎ‪ .‬ﺍﻭ ﺭﺍ ﺑﻪ ﭘﺴﺮﻯ ﺑﺮﺩﺑﺎﺭ ﺑﺸﺎﺭﺕ ﺩﺍﺩﱘ‪ .‬ﭼﻮﻥ ﺑﻪ ﺣﺪ ﺳﻌﻰ ﻭ ﺗﻼﺵ ﺑﺎ ﭘﺪﺭﺵ‪ ،‬ﺭﺳﻴﺪ ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﺍﻯ ﭘﺴﺮ ﳏﺒﻮﰈ ﻣﻦ ﭘﻰ ﺩﺭ ﭘﻰ ﺩﺭ ﺧـﻮﺍﺏ‬
‫ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺗﻮ ﺭﺍ ﺳﺮ ﻣﻰﺑﺮﻡ ﺭﺃﻯ ﺗﻮ ﭼﻴﺴﺖ؟ ﮔﻔﺖ‪ :‬ﭘﺪﺭﻡ ﺑﻪ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﺧﻮﺩ ﻋﻤﻞ ﻛﻦ ﺣﺘﻤ ﹰﺎ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﻣﺮﺍ ﺑﺮﺩﺑﺎﺭ ﺧﻮﺍﻫﻰ ﻳﺎﻓﺖ )ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻌﻠﻮﻡ ﺷﺪ‪ ،‬ﺍﻳﻦ ﻓﺮﺯﻧﺪ ﻻﻳﻖ ﭼﻪ ﻗﺪﺭ ﻋﺎﻗﻞ ﻭ‬
‫ﺑﺮﺩﺑﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﲎ »ﻏﻼﻡ‪ ‬ﺣﻠﻴﻢ‪ «‬ﭼﻮﻥ ﭘﺪﺭ ﺑﻪ ﻗﺮﺑﺎﱏ ﻛﺮﺩﻥ ﻭ ﭘﺴﺮ ﺑﻪ ﻗﺮﺑﺎﱏ ﺷﺪﻥ ﺗﺴﻠﻴﻢ ﮔﺸﺘﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﭘﻴﺸﺎﱏ ﺑﻪ ﺯﻣﲔ ﮔﺬﺍﺷﺖ )ﺗﺴﻠﻴﻢ ﻭ ﻋﻈﻤﺖ ﻫﺮ ﺩﻭ ﺭﻭﺷﻦ‬
‫ﺷﺪ( ﻭ ﺍﻭ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩﱘ‪ :‬ﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ ﺣﻘﹼﺎ ﻛﻪ ﺧﻮﺍﺏ ﺧﻮﻳﺶ ﺭﺍ ﺭﺍﺳﺖ ﻛﺮﺩﻯ ﻭ ﺑﻪ ﻣﺮﺣﻠﻪ ﻋﻤﻞ ﺁﻭﺭﺩﻯ ﻣﺎ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ ﳘﲔ ﻃﻮﺭ ﭘﺎﺩﺍﺵ ﻣﻰﺩﻫﻴﻢ )ﳘﭽﻨﺎﻥ ﻛﻪ ﺧﻮﺍﺏ ﺗﻮ ﺑﻪ ﻣﺮﺣﻠﻪ‬
‫ﻋﻤﻞ ﺁﻣﺪ‪ ،‬ﲤﺎﻡ ﻭﻋﺪﻩﻫﺎﻯ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﳘﺎﻧﻄﻮﺭ ﺑﻪ ﻣﺮﺣﻠﻪ ﻋﻤﻞ ﺧﻮﺍﻫﺪ ﺁﻣﺪ( ﺭﺍﺳﱴ ﺍﻳﻦ ﺍﻣﺘﺤﺎﻥ ﺁﺷﻜﺎﺭﻯ ﺍﺳﺖ ﻭ ﺑﻪ ﺁﻥ ﻗﺮﺑﺎﱏ‪ ،‬ﻛﺸﺘﺎﺭ ﺑﺰﺭﮔﻰ ﺭﺍ ﻋﻮﺽ ﺩﺍﺩﱘ‪ ...‬ﺳﻼﻡ ﺑﺮ‬
‫ﺍﺑﺮﺍﻫﻴﻢ »ﺻﺎﻓﺎﺕ‪ «١٠٩-٩٩ :‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺫﻛﺮ ﺳﻪ ﻧﻜﺘﻪ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬
‫ﺢ ﻋﻈﻴﻢ« ﻛﻪ ﻋﻮﺽ ﻗﺮﺑﺎﱏ ﺍﲰﻌﻴﻞ ﺍﺳﺖ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ‪ ،‬ﻛﺸﺘﺎﺭ ﺑﺰﺭﮒ ﻭ ﳘﻪ ﺳﺎﻟﻪ ﻋﻴﺪ ﻗﺮﺑﺎﻥ ﺍﺳﺖ ﺯﻳﺮﺍ ﻳﻜﻰ ﺍﺯ ﻋﻠﻞ ﻗﺮﺑﺎﱏ ﻣﻮﺳﻢ‬
‫‪ - ١‬ﻣﺮﺍﺩ ﺍﺯ ﻛﺸﺘﺎﺭ ﻋﻈﻴﻢ ﺩﺭ ﺁﻳﻪ » ‪‬ﻭ ﹶﻓﺪ‪‬ﺑ‪‬ﻨﺎﻩ ِﺑﺬِﺑ ٍ‬
‫ﺣﺞ‪ ‬ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﱳ ﺧﺎﻃﺮﻩ ﻓﺪﺍﻛﺎﺭﻯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ‪ .‬ﺩﺭ ﺭﻭﺍﻳﺖ ﺧﺼﺎﻝ ﺻﺪﻭﻕ ﻭ ﻋﻴﻮﻥ ﺍﺧﺒﺎﺭ ﺍﻟﺮﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻫﺴﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻫﺮ ﻗﺮﺑﺎﱏ ﻛﻪ‬
‫ﺩﺭ ﻣﲎ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺫﺑﺢ ﺷﻮﺩ ﻓﺪﻳﻪ ﺍﲰﻌﻴﻞ ﺍﺳﺖ )ﲝﺎﺭ ﺝ ‪ ١٢‬ﺹ ‪ (١٢٣‬ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻋﻴﻮﻥ ﺍﺧﺒﺎﺭ ﺍﻟﺮﺿﺎ ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﻛﻪ ﻗﺮﺑﺎﱏﻫﺎﻯ ﺩﻳﮕﺮ ﻏﲑ ﻗﺮﺑﺎﱏ ﺣﺞ‪ ‬ﻫﻢ ﻓﺪﻳﻪ ﺍﲰﻌﻴﻞ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫‪ - ٢‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻗﻮﭼﻰ ﺭﺍ ﺫﺑﺢ ﻛﺮﺩ ﺑﻨﻈﺮ ﻣﻦ ﺍﻳﻦ ﻋﻤﻞ ﺍﻓﺘﺘﺎﺡ ﻛﺸﺘﺎﺭ ﺑﺰﺭﮒ ﺑﺪﺳﺖ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩ‪ .‬ﻳﻌﲎ ﺧﺪﺍ ﻗﺮﺑﺎﱏ ﻋﻈﻴﻢ ﻭ ﻣﺴﺘﻤﺮ ﺣﺞ‬
‫ﺭﺍ ﻋﻮﺽ ﺍﲰﻌﻴﻞ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺍﻓﺘﺘﺎﺡ ﺁﻧﺮﺍ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﳏﻮ‪‬ﻝ ﻛﺮﺩ‪.‬‬
‫ﺑﻌﻀﻰﻫﺎ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺫﺑﺢ ﻋﻈﻴﻢ ﺷﻬﺎﺩﺕ ﺍﺑﺎ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﳊﺴﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﻳﺎﺭﺍﻥ ﺍﻭﺳﺖ ﻭ ﻧﺴﺒﺖ ﺁﻧﺮﺍ ﺑﺮ ﺭﻭﺍﻳﺖ ﻣﻰﺩﻫﺪ‪ .‬ﺩﺭ ﺭﻭﺍﻳﺖ ﳘﭽﻮ ﻣﻄﻠﱮ ﭘﻴﺪﺍ ﻧﻜﺮﺩﱘ‪ .‬ﺑﻠﻜﻪ ﺩﺭ‬
‫ﺣﺪﻳﺚ ﺁﻣﺪﻩ ﻛﻪ ﺷﻬﺎﺩﺕ ﺍﻣﺎﻡ ﺣﺴﲔ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻋﻼﻡ ﺷﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﳏﺰﻭﻥ ﮔﺮﺩﻳﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩ ﺛﻮﺍﺏ ﺍﻳﻦ ﻣﺎﻧﻨﺪ ﺛﻮﺍﺏ ﺣﺰﱏ ﺍﺳﺖ ﻛﻪ ﺩﻭﺳﺖ‬
‫ﺩﺍﺷﱴ ﻛﺎﺵ ﺍﲰﻌﻴﻞ ﺭﺍ ﺫﺑﺢ ﻣﻰﻛﺮﺩﻯ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻏﻤﮕﲔ ﻣﻰﺷﺪﻯ ﻭ ﺑﻪ ﺛﻮﺍﺏ ﻣﻰﺭﺳﻴﺪﻯ ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﻏﲑ ﺍﺯ ﺁﻧﺴﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ :‬ﺷﻬﺎﺩﺕ ﺍﻣﺎﻡ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«ﻭ ﻳﺎﺭﺍﻧﺶ ﻋﻮﺽ ﺍﲰﻌﻴﻞ ﺍﺳﺖ‪.‬‬
‫‪ - ٣‬ﻻﺯﻡ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﻧﺴﺦ ﺍﻣﺮ ﺻﺤﺒﺖ ﺷﻮﺩ ﻭ ﺑﮕﻮﺋﻴﻢ‪ :‬ﺍﺑﺘﺪﺍ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺴﺮ ﺑﺮﻳﺪﻥ ﻣﺄﻣﻮﺭ ﺷﺪ ﻭ ﺳﭙﺲ ﻧﺴﺦ ﮔﺮﺩﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺘﻔﺼﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺗﺪﺑ‪‬ﺮ‬
‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺳﺨﲎ ﺩﺭ ﻛﺎﺭ ﻧﺒﻮﺩﻩ ﻭ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻋﲔ ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻓﺮﺯﻧﺪﺵ ﮔﻔﺖ ﻣﻦ ﺩﺭ ﺧﻮﺍﺏ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺗﻮ ﺭﺍ ﺳﺮ‬
‫ﻚ( ﳘﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﺑﻮﺩ ﺩﺭ ﻇﺎﻫﺮ ﺑﻪ‬
‫ﺤ‪‬ﺘ ‪‬‬
‫ﻚ( ﻭ )ﺍﹶﺭﻯ ﹶﺫ‪‬ﺑ ‪‬‬
‫ﺤ ‪‬‬
‫ﺑﺮﻳﺪﻡ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﲤﺎﻡ ﺷﺪﻩ ﻋﻤﻞ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﻧﺪﻳﺪﻩ ﺑﻮﺩ‪ .‬ﻓﺮﻕ ﻫﺴﺖ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﻛﻪ ﺑﮕﻮﺋﻴﻢ )ﺍﹶﺭﻯ ﹶﺍ ﹾﺫ‪‬ﺑ ‪‬‬
‫ﻋﻤﻞ ﺁﻣﺪ‪ .‬ﺍﻟﻨﻬﺎﻳﻪ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺗﺼﻮ‪‬ﺭ ﻣﻰﻛﺮﺩ ﺍﻳﻦ ﻋﻤﻞ ﻗﻬﺮﹰﺍ ﺑﻪ ﺍﳒﺎﻡ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ ،‬ﻭﱃ ﻭﺣﻰ ﺻﺮﻳﺢ ﺁﻥ ﺗﺼﻮ‪‬ﺭ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺍﻳﻦ ﻗﺮﺑﺎﱏ ﺩﺭ ﺗﻮﺭﺍﺕ ﻧﻴﺰ )ﺳِﻔﺮ‬
‫ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ‪ (٢٢‬ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﺎﻯ ﻛﻌﺒﻪ‬
‫ﻛﻌﺒﻪ ﺧﺎﻧﻪ ﺧﺪﺍ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺧﺎﻧﻪ ﻣﺮﺩﻡ ﻭ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٩٦:‬ﺗﺪﺑﺮ ﺩﺭ ﺁﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻛﻌﺒﻪ ﭘﻴﺶ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻨﺎ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺁﻧﺮﺍ ﭘﺲ ﺍﺯ ﺧﺮﺍﰉ ﲡﺪﻳﺪ ﺳﺎﺧﺘﻤﺎﻥ ﻛﺮﺩ ﻭ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺵ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﻴﺎﺑﺎﻥ ﺳﻜﻮﻧﺖ ﺩﺍﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﺛﺮﻯ ﺍﺯ ﺁﺑﺎﺩﻯ ﺩﺭ ﺁﳒﺎ ﻧﺒﻮﺩ‪ .‬ﺗﺎ ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﳏﻠﻰ ﺁﺑﺎﺩ ﮔﺮﺩﻳﺪ ﻭ ﳏﻞﹼ ﲡﻤﻊ ﻣﺮﺩﻡ‬
‫ﺷﺪ‪ .‬ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺭ ﺑﻨﺎﻯ ﻛﻌﺒﻪ ﻭ ﺍﺳﻜﺎﻥ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﺩ ﺩﺭ ﺁﳒﺎ ﺟﺰ ﺭﺿﺎﻯ ﺧﺪﺍ ﻧﻈﺮﻯ ﻧﺪﺍﺷﺖ ﺗﻔﻀﻴﻞ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺩﺭ ﺳﻮﺭﻩﻫﺎﻯ ﺑﻘﺮﻩ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺣﺞ‪ ،‬ﻣﺸﺮﻭﺡ ﺍﺣﻜﺎﻡ ﻭ ﺩﺳﺘﻮﺭﻫﺎﻯ‬
‫ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻭﺣﻰ ﺁﲰﺎﱏ ﺗﻮﺳﻂ ﻓﺮﺯﻧﺪ ﺑﺰﺭﮔﻮﺍﺭ ﺁﻥ ﺣﻀﺮﺕ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﭘﻰ ﺭﻳﺰﻯ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﭽﻪ ﺗﺎ ﻛﻨﻮﻥ ﻧﻘﻞ ﺷﺪ ﻗﺮﺁﻥ ﻣﺒﲔ ﻧﺎﺩﺭﻩﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﺯﻧﺪﻩ ﺷﺪﻥ ﭼﻬﺎﺭ ﻣﺮﻍ ﺍﺳﺖ ﺩﺭ ﺩﺳﺖ ﺍﻭ‪ ،‬ﻛﻪ ﺑﻪ ﺍﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ‬
‫ﺑﺮﺍﻯ ﺍﻃﻤﻴﻨﺎﻥ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﺑﺎﺭﻩ ﻣﻌﺎﺩ‪ :‬ﺯﻧﺪﻩ ﺷﺪﻧﺪ »ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﺑﻪ ﻣﻦ ﺑﻨﻤﺎ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﲎ؟ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺗﻮ ﻫﻨﻮﺯ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻩﺍﻯ؟‬
‫ﻒ ﺗ‪‬ﺤﻴِﻰ ﺍﳌﹸﻮﺗﻰ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﻛﻪ ﺳﺌﻮﺍﻝ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻛﻴﻔﻴ‪‬ﺖ ﺍﺣﻴﺎﺀ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺜﻞ ﺁﻥ‬
‫ﮔﻔﺖ‪ :‬ﺁﺭﻯ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻡ ﻭﱃ ﻣﻰﺧﻮﺍﻫﻢ ﻗﻠﺒﻢ ﺁﺭﺍﻡ ﺷﻮﺩ« ﺍﱁ ﺑﻘﺮﻩ‪ ٢٦٠ :‬ﻛﻠﻤﻪ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺳﺖ ﻛﻪ ﻛﺴﻰ ﻣﺜﻼ ﭘﺎﻻﻳﺸﮕﺎﻩ ﺁﺑﺎﺩﺍﻥ ﺭﺍ ﻧﺪﻳﺪﻩ‪ ،‬ﺑﻪ ﺍﻭ ﺁﻥ ﺭﺍ ﺗﻌﺮﻳﻒ ﻣﻰﻛﻨﻨﺪ ﺍﻭ ﺑﻮﺟﻮﺩ ﭘﺎﻻﻳﺸﮕﺎﻩ ﻳﻘﲔ ﺩﺍﺭﻡ ﻭﱃ ﺁﺭﺯﻭ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻯ ﻛﺎﺵ ﺑﺎ ﭼﺸﻢ ﺧﻮﺩ ﺁﻧﺮﺍ ﺑﺒﻴﻨﺪ ﺗﺎ ﻗﻠﺒﺶ ﺁﺭﺍﻡ ﻭ‬
‫ﺣﺴﺮﺗﺶ ﺍﺯ ﺑﲔ ﺑﺮﻭﺩ‪.‬‬
‫ﺩﺭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ ‪ ٢‬ﺑﺎﺏ ﻣﻦ ﻓﻀﺎﺋﻞ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﺯ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﻓﺮﻣﻮﺩ‪ :‬ﻣﺎ ﺑﺸ‪‬ﻚ )ﺩﺭ ﺍﻣﻮﺭ ﻣﻌﺎﺩ( ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺍﹶﺣ‪‬ﻘﹼﻴﻢ‪ ،‬ﺁﻧﮕﺎﻩ ﻛﻪ ﮔﻔﺖ‪:‬‬
‫]ﺑﻘﺮﻩ‪.[٢٦٠:‬‬
‫ﻋﺠﺒﺎ‪ .‬ﺧﺪﺍﻭﻧﺪ ﮔﻮﺍﻫﻰ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳝﺎﻥ ﺩﺍﺷﺖ ﻭﱃ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻣﺮ ﻣﻌﺎﺩ ﻣﺮﺩﺩ ﻣﻰﺩﺍﻧﺪ ﻭ ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﺑﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻧﺴﺒﺖ ﺷﻚ‬
‫ﻣﻰﺩﻫﺪ ﻭ ﻣﻰﮔﻮﻳﺪ‪:‬ﺍﻭ ﺑﺸﻚ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ!! ﺳﺨﻦ ﺍﺑﻮﻫﺮﻳﺮﻩ ﺑﺎ ﻣﻮﺍﺯﻳﻦ ﺍﺳﻼﻣﻰ ﻭ ﺑﺎ ]ﺑﻘﺮﻩ‪ [٢٨٥:‬ﭼﮕﻮﻧﻪ ﻣﻰﺳﺎﺯﺩ ﺁﻳﺎ ﺭﺳﻮﻝ ﺧﺪﺍ ﺩﺭ ﺍﻣﺮ ﻣﻌﺎﺩ )ﻣﻌﺎﺫﺍﻟﻠﹼـﻪ( ﻣـﺮﺩ‪‬ﺩ‬
‫ﺑﻮﺩ؟!!‪.‬‬
‫ﺗﻮﺭﺍﺕ ﺩﺭ ﺳِﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ‪ ١٧‬ﺁﻳﻪ ‪ ٢٤‬ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﻧﻮﺩ ﺳﺎﻟﮕﻰ ﺧﻮﺩ ﺭﺍ ﺧﺘﻨﻪ ﻛﺮﺩ‪ .‬ﺩﺭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ ‪ ٢‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺍﺑـﺮﺍﻫﻴﻢ ﻭ ﲞـﺎﺭﻯ ﺟـﺰﺀ ‪ ٤‬ﺑـﺎﺏ‬
‫]ﻧﺴﺎﺀ‪ [١٢٥:‬ﺍﺯ ﺍﺑﻮﻫﺮﻳﺮﻩ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻓﺮﻣﻮﺩ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﻫﺸﺘﺎﺩ ﺳﺎﻟﮕﻰ ﺧﺘﻨﻪ ﻛﺮﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺍﺑﻮﻫﺮﻳﺮﻩ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺍﺯ ﻛﻌﺐ‬
‫ﺍﻻﺣﺒﺎﺭ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﺩﺭ ﺁﻳﺎﺕ ‪ ٧٥‬ﺗﺎ ‪ ٨٤‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺩﻗﺖ ﻛﻨﻴﻢ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﳏﺎﻭﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎ ﻗﻮﻡ ﺧﻮﺩ ﺩﺭﺑﺎﺭﻩ ﺍﺻﻨﺎﻡ ﻭ ﺩﺭ ﻧﻈﺮ ﺑﻪ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﮔﻔﱳ )ﻫﺬﺍ ﺭﺑ‪‬ﻰ( ﻭ‬
‫ﺑﻌﺪ ﺍﺑﻄﺎﻝ ﺁﻥ‪ ،‬ﳘﻪ ﺩﺭ ﳏﻞ ﺍﺻﻠﻰ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﻗﺒﻞ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﺑﺎﺑﻞ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺗﺎﺭﻳﺦ ﻳﻌﻘﻮﰉ ﻭ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ ﺍﺑﻦ ﺍﺛﲑ ﻭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﻣﺮﻭﺝ ﺍﻟﺬﻫﺐ ﻧﻴﺰ ﭼﻨﲔ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﺩﺭ‬
‫ﻛﺘﺎﺏ ﻗﺼﺺ ﻗﺮﺁﻥ ﺗﺄﻟﻴﻒ ﺩﺍﻧﺸﻤﻨﺪ ﳏﺘﺮﻡ ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﻭ ﻗﺼﺺ ﻗﺮﺁﻥ ﳏﻤﺪ ﺍﲪﺪ ﺟﺎﺩﺍﳌﻮﱃ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪ ﳏﺘﺮﻡ ﺁﻗﺎﻯ ﺳﻴﺪ ﳏﻤﺪ ﺑﺎﻗﺮ ﻣﻮﺳﻮﻯ ﺗﺮﲨﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﳏﺎﻭﺭﻩ ﺩﺭ‬
‫ﺷﻬﺮ ‪‬ﺣﺮ‪‬ﺍﻥ ﻭ ﺑﺎ ﺳﺘﺎﺭﻩ ﭘﺮﺳﺘﺎﻥ ﺁﻥ ﺷﻬﺮ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻭﻃﻦ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﺷﻬﺮ ﺣﺮ‪‬ﺍﻥ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺯ ﻛﺠﺎ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﻭ ﺑﺎ ﻇﺎﻫﺮ‬
‫ﻗﺮﺁﻥ ﳐﺎﻟﻒ ﺍﺳﺖ‪.‬‬
‫ﻣﺴﺘﺮ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﺹ ‪ ٤‬ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﱏ ﻭ ﻣﻮﺟﺪ ﻭ ﺭﺋﻴﺲ ﻋﻈﻴﻢ ﻃﺎﻳﻔﻪ ﻳﻬﻮﺩ ﻭ ﺑﲎ ﺍﲰﺎﻋﻴﻞ ﻭ ﺳﺎﻳﺮ ﻃﻮﺍﻳﻒ ﺍﻋﺮﺍﺏ ﺑﻮﺩ‪.‬‬
‫ﳐﻔﻰ ﳕﺎﻧﺪ ﻳﻬﻮﺩ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺧﻮﺩ ﺭﺍ ﺣﻖ ﺟﻠﻮﻩ ﺩﻫﻨﺪ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﻣﺎﺳﺖ ﻭ ﻳﻬﻮﺩﻯ ﺑﻮﺩ‪ .‬ﻧﺼﺎﺭﻯ ﻧﻴﺰ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﭼﻮﻥ ﺑﺎ ﺁﻣﺪﻥ ﺍﳒﻴﻞ‪ ،‬ﺩﻳﻦ ﺑﻪ ﻧﺼﺮﺍﻧﻴ‪‬ﺖ ﺑﺮﮔﺸﺖ‪ ،‬ﭘـﺲ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻧﺼﺮﺍﱏ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﺎ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺩﺭﻭﻍ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻳﻬﻮﺩﻳ‪‬ﺖ ﻭ ﻧﺼﺮﺍﻧﻴ‪‬ﺖ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﻮﺩ ﻗﺮﺁﻥ‬
‫ﻓﺮﻣﺎﻳﺪ »ﺍﻯ ﺍﻫﻞ ﻛﺘﺎﺏ ﭼﺮﺍ ﺩﺭﺑﺎﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ ﳏﺎﺟ‪‬ﻪ ﻣﻰﻛﻨﺪ )ﻭ ﻫﺮ ﻳﻚ ﺍﻭ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﻰﭘﻨﺪﺍﺭﻳﺪ( ﺣﺎﻝ ﺁﻧﻜﻪ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﺑﻌﺪ ﺍﺯ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪﻩ ﺁﻳﺎ ﳕﻰﻓﻬﻤﻴﺪ؟« ]ﺁﻝ ﻋﻤﺮﺍﻥ‪-٦٥:‬‬
‫‪ [٦٧‬ﺻﺎﺣﺐ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﺩﺭ ﺍﺳﻨﺎﺩ ﭘﺎﻳﻪ ﮔﺬﺍﺭﻯ ﻳﻬﻮﺩﻳ‪‬ﺖ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻧﭽﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﻔﺘﻪ ﺷﺪ ﳘﻪ ﺍﺳﺘﺨﺮﺍﺝ ﺍﺯ ﻗﺮﺁﻥ ﻣﺒﲔ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻧﻘﻞ ﺣﺎﻻﺕ ﺍﻧﺒﻴﺎﺀ ﺑﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻈﺮ ﻣﺴﺘﻘﻞ ﺩﺍﺭﱘ ﻻﺯﻡ ﺍﺳﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ‬
‫ﺷﻨﺎﺧﱳ ﺍﻧﺒﻴﺎﺀ ﺍﻟﻠﹼﻪ ﻛﻪ ﻣﺮﺩﺍﻥ ﭘﺎﻙ ﻭ ﻣﻌﻠﹼﻤﲔ ﺑﺸﺮﺍﻧﺪ ﺩﻗﹼﺖ ﺑﻴﺸﺘﺮ ﺑﻪ ﺧﺮﺝ ﺩﻫﻨﺪ ﻭ ﭘﻰ ﻧﻘﻠﻬﺎﺋﻰ ﻛﻪ ﺷﺎﻳﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺑﺎﺷﻨﺪ ﻧﺮﻭﻧﺪ ﻭ ﻧﻴﺰ ﺍﺯ ﺳﻨﺖ ﻗﻄﻌﻴﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨـﺪ‪.‬‬
‫ﻧﺎﺩﺭﻩﻫﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ ﻭﱃ ﻣﺎ ﺑﻪ ﺁﻧﭽﻪ ﻧﻘﻞ ﻛﺮﺩﱘ ﺍﻛﺘﻔﺎ ﻣﻰﻛﻨﻴﻢ ﻫﺮ ﭼﻪ ﺗﻮﺭﺍﺕ ﻭ ﺍﺑﻮﻫﺮﻳﺮﻩﻫﺎ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺎﻣﱪﺍﻥ ﭘﺎﻙ ﺑﮕﻮﻳﻨﺪ ﺗﺎ ﻗﺮﺁﻥ ﻭ ﺳﻨ‪‬ﺖ‬
‫ﻗﻄﻌﻴﻪ ﺗﺄﻛﻴﺪ ﻧﻜﻨﺪ ﺍﻋﺘﺒﺎﺭ ﻧﺪﺍﺭﺩ‪.‬‬
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‫ﺍﲪﺪ = ]ﺻﻒ‪ [٦:‬ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺁﻣﺪﻥ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﺭﺍ ﺧﱪ ﺩﺍﺩﻩ ﺍﺳﺖ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ ﻧﻈﲑ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [١٥٧:‬ﺑﻪ ﺑﻮﺩﻥ‬
‫ﺧﱪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﻭﺯﻳﻜﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻧﺎﺯﻝ ﺷﺪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺁ‪‬ﺎ ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﻭ ﺩﻡ ﻧﺰﺩﻧﺪ ﻭ ﺍﮔﺮ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻭ ﺧﱪ ﺁﻣﺪﻥ ﺁﻥ ﺣﻀﺮﺕ ﻧﺒﻮﺩ ﻫﺮﮔﺰ ﺳﺎﻛﺖ ﳕﻰﺷﺪﻧﺪ ﻭ‬
‫ﻓﺮﻳﺎﺩﺷﺎﻥ ﺑﻪ ﺍﻋﺘﺮﺍﺽ ﺑﻠﻨﺪ ﻣﻰﺷﺪ ﺁ‪‬ﺎ ﳘﻴﺸﻪ ﺩﺭ ﭘﻰ ﺍﻳﺮﺍﺩ ﺑﻪ ﺍﺳﻼﻡ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﳏﻤﺪ ﺻﺎﺩﻕ ﻓﺨﺮ ﺍﻻﺳﻼﻡ ﺭﲪﺔﺍﻟﻠﹼﻪ ﻛﻪ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻧﺼﺎﺭﻯ ﺑﻮﺩ ﻭ ﺑﻪ ﺷﺮﻑ ﺍﺳﻼﻡ ﻧﺎﻳﻞ ﮔﺮﺩﻳﺪ ﻭ ﻛﺘﺎﺏﻫﺎﻯ ﻣﺘﻌﺪ‪‬ﺩﻯ ﺩﺭﺑﺎﺭﻩ ﺍﺳﻼﻡ ﻧﻮﺷﺖ ﺩﺭ ﻛﺘﺎﺏ ﺍﻧﻴﺲ ﺍﻻﻋﻼﻡ ﻋﻠﺖ ﺍﺳﻼ‬
‫ﺁﻭﺭﺩﻥ ﺧﻮﺩ ﺭﺍ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ ...‬ﺩﺭ ﺳﻦ‪ ‬ﺩﻭﺍﺯﺩﻩ ﺳﺎﻟﮕﻰ ﺧﻮﺍﺳﺘﻢ ﻋﻘﺎﻳﺪ ﻣﻠﻞ ﻭ ﻣﺬﺍﻫﺐ ﳐﺘﻠﻔﻪ ﻧﺼﺎﺭﻯ ﺭﺍ ﲢﺼﻴﻞ ﳕﻮﺩﻩ ﺑﺎﺷﻢ ﺑﻌﺪ ﺍﺯ ﲡﺴ‪‬ﺲ ﺑﺴﻴﺎﺭ ﺧﺪﻣﺖ ﻳﻜﻰ ﺍﺯ ﻗﺴ‪‬ﺴﻴﺴﲔ ﻋﻈﺎﻡ‬
‫ﺍﺯ ﻓﺮﻗﻪ ﻛﺎﺗﻮﻟﻴﻚ ﺭﺳﻴﺪﻡ ﻛﻪ ﺩﺭ ﻋﻠﻢ ﻭ ﺯﻫﺪ ﻭ ﺗﻘﻮﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﻫﻞ ﻣﻠﹼﺖ ﺧﻮﺩ ﺷﻬﺮﺕ ﲤﺎﻡ ﺩﺍﺷﺖ‪ .‬ﻭ ﻣﺮﺩﻡ ﺩﺭ ﺳﺌﻮﺍﻻﺕ ﺩﻳﲎ ﺑﻪ ﺍﻭ ﻣﺮﺍﺟﻌﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻣﻦ ﺍﺯ ﺍﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻋﻠﻢ ﻣﻰﻛﺮﺩﻡ‬
‫ﻫﺮ ﺭﻭﺯ ﺩﺭ ﺣﺪﻭﺩ ﭼﻬﺎﺭﺻﺪ ﻳﺎ ﭘﺎﻧﺼﺪ ﻧﻔﺮ ﺩﺭ ﭘﺎﻯ ﺩﺭﺱ ﺍﻭ ﺣﺎﺿﺮ ﻣﻰﺷﺪﻧﺪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺯﻧﺎﻥ ﺗﺎﺭﻙ ﺩﻧﻴﺎ ﻧﻴﺰ ﺩﺭ ﺩﺭﺱﻫﺎ ﮔﺮﺩ ﻣﻰﺁﻣﺪﻧﺪ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﳘﻪ ﺑﻪ ﺣﻘﲑ ﳏﺒ‪‬ﺖ ﺧﺎﺻ‪‬ﻰ ﺩﺍﺷـﺖ‪،‬‬
‫ﻛﻠﻴﺪﻫﺎﻯ ﻣﺴﻜﻦ ﻭ ﺧﺰﺍﺋﻦ ﻣﺄﻛﻞ ﻭ ﺷﺮﺏ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺣﻘﲑ ﺳﭙﺮﺩﻩ ﺑﻮﺩ ﻣﮕﺮ ﻛﻠﻴﺪ ﻳﻚ ﺧﺎﻧﻪ ﻛﻮﭼﻜﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﻣﱰﻟﻪ ﺻﻨﺪﻭﻕ ﺧﺎﻧﻪ ﺑﻮﺩ‪ ،‬ﺣﻘﲑ ﺧﻴﺎﻝ ﻣﻰﻛﺮﺩﻡ ﻛﻪ ﺍﳒﺎ ﺧﺰﺍﻧﻪ ﺍﻣﻮﺍﻝ‬
‫ﺍﻭﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﺎ ﺧﻮﺩ ﻣﻰﮔﻔﺘﻢ ﻛﻪ ﺍﻭ ﺍﻫﻞ ﺩﻧﻴﺎﺳﺖ‪ .‬ﺭﻭﺯﻯ ﻭﻯ ﺭﺍ ﻋﺎﺭﺿﻪﺍﻯ ﺭﻭﻯ ﺩﺍﺩﻩ ﺍﺯ ﳎﻠﺲ ﺩﺭ ﺱ ﲣﻠﹼﻒ ﳕﻮﺩ ﻭ ﺑﻪ ﺣﻘﲑ ﮔﻔﺖ‪ :‬ﺍﻯ ﻓﺮﺯﻧﺪ ﺭﻭﺣﺎﱏ ﺗﻼﻣﺬﻩ ﺭﺍ ﺑﮕﻮﻯ ﻛﻪ‬
‫ﻣﻦ ﺍﻣﺮﻭﺯ ﺣﺎﻟﺖ ﺗﺪﺭﻳﺲ ﻧﺪﺍﺭﻡ‪ .‬ﺣﻘﲑ ﺍﺯ ﻧﺰﺩ ﺍﻭ ﺑﲑﻭﻥ ﺁﻣﺪﻩ ﺩﻳﺪﻡ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺬﺍﻛﺮﻩ ﻣﻰﻛﻨﻨﺪ ﺻﺤﺒﺖ ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﻌﲎ ﻛﻠﻤﻪ ﻓﺎﺭ ﻗﻠﻴﻂ ﺩﺭ ﺳﺮﻳﺎﱏ ﻭ ﭘﺮ ﮔﻠﻮ ﻃﻮﺱ ﺩﺭ ﻳﻮﻧﺎﱏ ﻛﻪ ﻳﻮﺣﻨ‪‬ﺎ‬
‫ﺻﺎﺣﺐ ﺍﳒﻴﻞ ﭼﻬﺎﺭﻡ ﺁﻣﺪﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺎﺏ ‪ ١٤‬ﻭ ‪١٥‬ﻭ ‪ ١٦‬ﺍﺯ ﺟﻨﺎﺏ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﳕﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺟﻨﺎﺏ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﻓﺎﺭ ﻗﻠﻴﻂ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ ،‬ﺟﺪﺍﻟﺸﺎﻥ ﺑﻪ‬
‫ﻃﻮﻝ ﺍﳒﺎﻣﻴﺪ ﻫﺮ ﻛﺴﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺭﺃﻯ ﲞﺼﻮﺻﻰ ﺩﺍﺷﺖ ﻭ ﭼﻮﻥ ﻣﺘﻔﺮ‪‬ﻕ ﮔﺸﺘﻨﺪ ﺣﻘﲑ ﺑﻪ ﻧﺰﺩ ﻗﺴ‪‬ﻴﺲ ﺑﺮﮔﺸﺘﻢ ﮔﻔﺖ‪ :‬ﺍﻯ ﻓﺮﺯﻧﺪ ﺭﻭﺣﺎﱏ ﺍﻣﺮﻭﺯ ﺩﺭ ﻏﻴﺒﺖ ﻣﻦ ﭼﻪ ﻣﺒﺎﺣﺜﻪﺍﻯ ﺭﺥ ﺩﺍﺩ؟‬
‫ﻣﺎﺟﺮﻯ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻡ‪ .‬ﮔﻔﺖ‪ :‬ﺣﻖ ﻭﺍﻗﻊ‪ ،‬ﺧﻼﻑ ﳘﻪ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺍﺳﺖ‪ .‬ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﻳﻪ ﻗﺪﻣﻬﺎﻯ ﺍﻭ ﺭﺍ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﮔﻔﻨﻢ‪:‬‬
‫ﺍﻯ ﭘﺪﺭ ﺭﻭﺣﺎﱏ ﺗﻮ ﺍﺯ ﳘﻪ ﻛﺲ ‪‬ﺘﺮ ﻣﻴﺪﺍﱏ ﻛﻪ ﺳﻌﻰ ﻣﻦ ﺩﺭ ﲢﺼﻴﻞ ﻋﻠﻢ ﻭ ﺗﻌﺼ‪‬ﺒﻢ ﺩﺭﺑﺎﺭﻩ ﻧﺼﺮﺍﻧﻴ‪‬ﺖ ﺗﺎ ﭼﻪ ﺣﺪ‪ ‬ﺍﺳﺖ‪ .‬ﭼﻪ ﻣﻰﺷﻮﺩ ﺍﮔﺮ ﺍﺣﺴﺎﱏ ﻛﺮﺩﻩ ﻣﻌﲎ ﺍﻳﻦ ﺍﺳﻢ ﺷﺮﻳﻒ ﺭﺍ ﺑﻴﺎﻥ‬
‫ﻓﺮﻣﺎﺋﻰ؟ ﺷﻴﺦ ﻣﺪﺭ‪‬ﺱ ﺑﻪ ﺷﺪ‪‬ﺕ ﻛﺮﻳﺴﺖ ﺑﻌﺪ ﮔﻔﺖ ﺍﻯ ﻓﺮﺯﻧﺪ ﺭﻭﺣﺎﱏ ﺑﻪ ﺧﺪﺍ ﺗﻮ ﺩﺭ ﻧﺰﺩ ﻣﻦ ﺍﻋﺰ‪ ‬ﻧﺎﺳﻰ ﺍﮔﺮ ﭼﻪ ﺩﺭ ﲢﺼﻴﻞ ﻣﻌﲎ ﺍﻳﻦ ﺍﺳﻢ ﺷﺮﻳﻒ ﻓﺎﺋﺪﻩ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻭ ﻟﻴﻜﻦ ﺑﺦ ﳎﺮ‪‬ﺩ‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﺍﺳﻢ ﻣﺘﺎﺑﻌﺎﻥ ﻣﺴﻴﺢ ﻣﺮﺍ ﻭ ﺗﻮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﻛﺸﺖ‪ .‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﻋﻬﺪ ﳕﺎﺋﻰ ﺩﺭ ﺣﺎﻝ ﺣﻴﺎﺕ ﻭ ﳑﺎﺕ ﻣﻦ ﺍﻳﻦ ﻣﻌﲎ ﺭﺍ ﺍﻇﻬﺎﺭ ﻧﻜﲎ ﻳﻌﲎ ﺍﺳﻢ ﻣﺮﺍ ﻧﱪﻯ‪ .‬ﻛﻪ ﻣﻮﺟﺐ ﺻﺪﻣﻪ ﻛﻠﹼﻰ‬
‫ﺍﺳﺖ ﺩﺭ ﺣﺎﻝ ﺣﻴﺎﺕ ﺍﺯ ﺑﺮﺍﻯ ﻣﻦ ﻭ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺑﺮﺍﻯ ﺍﻗﺎﺭﺏ ﻣﻦ‪ .‬ﺳﻮﮔﻨﺪ ﺍﻛﻴﺪ ﻳﺎﺩ ﻛﺮﺩﻡ ﻛﻪ ﻫﺮﮔﺰ ﻧﺎﻡ ﴰﺎ ﺭﺍ ﺍﻇﻬﺎﺭ ﳔﻮﺍﻫﻢ ﻛﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺍﻃﻤﻴﻨﺎﻥ ﮔﻔﺖ‪ :‬ﺍﻯ ﻓﺮﺯﻧﺪ ﺭﻭﺣﺎﱏ ﺍﻳﻦ ﺍﺳﻢ‬
‫ﺍﺯ ﺍﲰﺎﺀ ﻣﺒﺎﺭﻛﻪ ﭘﻴﻐﻤﱪ ﻣﺴﻠﻤﲔ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ ﺑﻪ ﻣﻌﲎ ﳏﻤﺪ ﻭ ﺍﲪﺪ ﺍﺳﺖ ﭘﺲ ﻛﻠﻴﺪ ﺁﻥ ﺧﺎﻧﻪ ﻛﻮﭼﻚ ﺳﺎﺑﻖ ﺍﻟﺬﻛﺮ ﺭﺍ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻭ ﮔﻔﺖ‪:‬‬
‫ﺩﺭ ﻓﻼﻥ ﺻﻨﺪﻭﻕ ﺭﺍ ﺑﺎﺯ ﻛﻦ ﻓﻼﻥ ﻭ ﻓﻼﻥ ﻛﺘﺎﺏ ﺭﺍ ﻧﺰﺩ ﻣﻦ ﺑﻴﺎﻭﺭ ﻣﻦ ﻛﺘﺎ‪‬ﺎ ﺭﺍ ﺁﻭﺭﺩﻡ ﺍﻳﻦ ﺩﻭ ﻛﺘﺎﺏ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺧﺘﻤﻰ ﻣﺮﺗﺒﺖ ﺑﻪ ﺧﻂ ﻳﻮﻧﺎﱏ ﻭ ﺳﺮﻳﺎﱏ ﺑﺎ ﻗﻠﻢ ﺑﺮ ﭘﻮﺳﺖ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﺩﻭ ﻛﺘﺎﺏ ﻟﻔﻆ ﻓﺎﺭ ﻗﻠﻴﻂ ﺭﺍ ﺑﻪ ﻣﻌﲎ ﺍﲪﺪ ﻭ ﳏﻤﺪ ﺗﺮﲨﻪ ﳕﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻌﺪ ﮔﻔﺖ‪ :‬ﺍﻯ ﻓﺮﺯﻧﺪ ﺭﻭﺣﺎﱏ ﺑﺪﺍﻧﻜﻪ ﻋﻠﻤﺎﺀ ﻭ ﻣﻔﺴ‪‬ﺮﻳﻦ ﻭ ﻣﺘﺮﲨﲔ ﻣﺴﻴﺤﻴ‪‬ﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ‬
‫ﺣﻀﺮﺕ ﳏﻤﺪ‪ ،‬ﺍﺧﺘﻼﰱ ﻧﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺑﻪ ﻣﻌﲎ ﺍﲪﺪ ﻭ ﳏﻤﺪ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺁﻥ ﺟﻨﺎﺏ‪ ،‬ﻗﺴ‪‬ﻴﺴﲔ ﻭ ﺧﻠﻔﺎﺀ ﲤﺎﻣﻰ ﻧﻔﺎﺳﲑ ﻭ ﻛﺘﺐ ﻟﻐﺖ ﻭ ﺗﺮﲨﻪﻫﺎ ﺭﺍ ﺍﺯ ﺑﺮﺍﻯ ﺑﻘﺎﺀ ﺭﻳﺎﺳﺖ ﺧﻮﺩ ﺩﺭ‬
‫ﲢﺼﻴﻞ ﺍﻣﻮﺍﻝ ﻭ ﺟﻠﺐ ﻣﻨﻔﻌﺖ ﺩﻧﻴﻮﻳ‪‬ﻪ ﻭ ﻋﻨﺎﺩ ﻭ ﺣﺴﺪ ﻭ ﺳﺎﻳﺮ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧﻴﻪ ﲢﺮﻳﻒ ﻭ ﺧﺮﺍﺏ ﳕﻮﺩﻧﺪ ﻭ ﻣﻌﲎ ﺩﻳﮕﺮ ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﻢ ﺷﺰﻳﻒ ﺍﺧﺘﺮﺍﻉ ﻛﺮﺩﻧﺪ ﻛﻪ ﺁﻥ ﻣﻌﲎ ﺍﺻﻼ ﻭ‬
‫ﻗﻄﻌﹰﺎ ﻣﻘﺼﻮﺩ ﺻﺎﺣﺐ ﺍﳒﻴﻞ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﻛﻪ ﺟﻨﺎﺏ ﻋﻴﺴﻰ ﺁﻣﺪﻥ ﻓﺎﺭ ﻗﻠﻴﻂ ﺭﺍ ﻣﺸﺮﻭﻁ ﻭ ﻣﻘﻴ‪‬ﺪ ﻣﻰﳕﺎﻳﺪ ﺑﺮ ﻓﱳ ﺧﻮﺩ ﻭ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺗﺎ ﻣﻦ ﻧﺮﻭﻡ ﻓﺎﺭ ﻗﻠﻴﻂ ﳔﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺍﻳﻨﻜﻪ‬
‫ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻣﻘﺼﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﻛﻪ ﺍﻭ ﺑﺎ ﺑﻮﺩﻥ ﺟﻨﺎﺏ ﻋﻴﺴﻰ ﻭ ﺣﻮﺍﺭﻳﻮﻥ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺟﻨﺎﺏ ﻭ ﺣﻮﺍﺭﻳﻮﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩﺩ ﭘﺲ ﻧﺰﻭﻝ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﺸﺮﻭﻁ ﺑﺮ ﻓﱳ‬
‫ﻣﺴﻴﺢ ﻧﺒﻮﺩ‪ .‬ﭘﺲ ﻣﻨﻈﻮﺭ ﺍﺯ ﻟﻔﻆ ﻓﺎﺭ ﻗ ﻠﻴﻂ ﻧﻴﺴﺖ ﻭ ﻧﺒﻮﺩ ﻣﮕﺮ ﺍﲪﺪ ﻭ ﳏﻤﺪ ﻭ ﻣﻌﲎ ﺍﻳﻦ ﻟﻔﻆ ﳘﲔ ﺍﺳﺖ ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺩﺭﺑﺎﺭﻩ ﺩﻳﻦ ﻧﺼﺎﺭﻯ ﭼﻪ ﻣﻰﮔﻮﺋﻴﺪ؟ ﮔﻔﺖ ﺩﻳﻦ ﻧﺼﺎﺭﻯ ﻣﻨﺴﻮﺥ ﺍﺳﺖ ﺑﻪ ﺳﺒﺐ ﻇﻬﻮﺭ ﺷﺮﻉ ﺷﺮﻳﻒ ﳏﻤﺪ )ﺹ( ﻭ ﺍﻳﻦ ﻟﻔﻆ ﺭﺍ ﺳﻪ ﻣﺮﺗﺒﻪ ﺗﻜﺮﺍﺭ ﳕﻮﺩ‪.‬‬
‫ﺁﻥ ﮔﺎﻩ ﻣﺮﺣﻮﻡ ﻓﺨﺮ ﺍﻻﺳﻼﻡ ﺑﻘﻴ‪‬ﻪ ﻣﺎﺟﺮﻯ ﺭﺍ ﺷﺮﺡ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻧﻘﻞ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺳﺒﺐ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻥ ﻭﻯ ﳘﲔ ﻗﻀﻴ‪‬ﻪ ﻭ ﻛﻠﻤﻪ ﻓﺎﺭ ﻗﻠﻴﻂ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻃﺎﻟﺒﲔ ﺗﻔﺼﻴﻞ ﺑﻪ ﺍﻧﻴﺲ ﺍﻻﻋﻼﻡ ﻭ ﻣﻘﺪﻣﻪ ﺭﺳﺎﻟﻪ ﺧﻼﺻﺔ ﺍﻟﻜﻼﻡ ﺁﻥ ﻣﺮﺣﻮﻡ ﻛﻪ ﺑﻪ ﻗﻠﻢ ﺣﺎﺝ ﻣﲑﺯﺍ ﺍﺑﻮﺍﻟﻔﻀﻞ ﺯﺍﻫﺪﻯ ﻗﻤﻰ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺭﺟﻮﻉ ﻛﻨﻨﺪ‪.‬‬
‫‪‬ﺘﺮ ﺍﺳﺖ ﭼﻨﺮ ﲨﻠﻪ ﺍﺯ ﺍﳒﻴﻞ ﻳﻮﺣﻨ‪‬ﺎ ﻛﻪ ﻓﻌﻼ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﳕﺎﺋﻴﻢ‪:‬‬
‫ﺑﺎﺏ ‪ ١٤‬ﺑﻨﺪ ‪ :١٧‬ﻭ ﻣﻦ ﺍﺯ ﭘﺪﺭ ﺳﺌﻮﺍﻝ ﻣﻰﻛﻨﻢ ﻭ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﺩﻳﮕﺮ ﺑﻪ ﴰﺎ ﻋﻄﺎ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﺗﺎ ﳘﻴﺸﻪ ﺑﺎ ﴰﺎ ﲟﺎﻧﺪ ‪.‬‬
‫ﺑﻨﺪ ‪ :٢٦‬ﻟﻴﻜﻦ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﻛﻪ ﭘﺪﺭ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﺳﻢ ﻣﻦ ﻣﻰﻓﺮﺳﺘﺪ ﺍﻭ ﳘﻪ ﭼﻴﺰ ﺭﺍ ﺑﻪ ﴰﺎ ﺗﻌﻠﻴﻢ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻭ ﺁﻧﭽﻪ ﺑﻪ ﴰﺎ ﮔﻔﺘﻢ ﺑﻪ ﻳﺎﺩ ﴰﺎ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ‪.‬‬
‫ﺑﻨﺪ ‪ :٣٠‬ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺑﺎ ﴰﺎ ﳔﻮﺍﻫﻢ ﮔﻔﺖ ﺯﻳﺮﺍ ﻛﻪ ﺭﺋﻴﺲ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﻰﺁﻳﺪ ﻭ ﺩﺭ ﻣﻦ ﭼﻴﺰﻯ ﻧﺪﺍﺭﺩ ‪.‬‬
‫ﺑﺎﺏ ‪ ١٥‬ﺑﻨﺪ ‪ :٢٦‬ﻟﻴﻜﻦ ﭼﻮﻥ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﻛﻪ ﺍﻭ ﺟﺎﻧﺐ ﭘﺪﺭ ﻧﺰﺩ ﴰﺎ ﻣﻰﻓﺮﺳﺘﻢ ﺁﻳﺪ ﺍﻭ ﺑﺮ ﻣﻦ ﺷﻬﺎﺩﺕ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬
‫ﺑﺎﺏ ‪ ١٦‬ﺑﻨﺪ‪ :٧‬ﺭﻓﱳ ﻣﻦ ﺑﺮﺍﻯ ﴰﺎ ﻣﻔﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﮔﺮ ﻧﺮﻭﻡ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﻧﺰﺩ ﴰﺎ ﳔﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﺑﻨﺪ ‪ :١٣‬ﻭﻟﻴﻜﻦ ﭼﻮﻥ ﺍﻭ ﺁﻳﺪ ﴰﺎ ﺭﺍ ﺑﻪ ﲨﻴﻊ ﺭﺍﺳﱴ ﻫﺪﺍﻳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﺯﻳﺮﺍ ﻛﻪ ﺧﻮﺩ ﺗﻜﻠﹼﻢ ﳕﻰﻛﻨﺪ ﺑﻠﻜﻪ ﺑﻪ ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺍﺳﺖ ﺳﺨﻦ ﺧﻮﺍﻫﺪ ﮔﻔﺖ ﻭ ﺍﺯ ﺍﻣﻮﺭ ﺁﻳﻨﺪﻩ ﺑﻪ ﴰﺎ ﺧﱪ‬
‫ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﺍﻭ ﻣﺮﺍ ﺟﻼﻝ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬
‫ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺍﺯ ﭘﻴﻐﻤﱪ ﺁﻳﻨﺪﻩ ﺧﱪ ﻣﻰﺩﻫﺪ ﺟﻴﻤﺰ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﺫﻳﻞ ﻛﻠﻤﻪ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﻛﻪ ﺩﺭ ﻳﻮﻧﺎﱏ ﻓﺎﺭ ﻗﻠﻴﻂ ﮔﻮﻳﻨﺪ ﺑﻪ ﻣﻌﲎ‬
‫ﺁﻣﻮﺯﮔﺎﺭ ﻭ ﺷﻔﻴﻊ ﻭ ﺭﺍﺣﺖ ﺁﻭﺭ ﺍﺳﺖ ‪.‬‬
‫ﺗﺮﲨﻪ ﻛﻨﻨﺪﮔﺎﻥ ﺍﳒﻴﻞ ﭼﻮﻥ ﺑﻪ ﻛﻠﻤﻪ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﻣﻰﺭﺳﻨﺪ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩ ﻣﻰﮔﻮﻳﻨﺪ ﻳﻌﲎ ﺭﻭﺡ ﺭﺍﺳﱴ‪ ،‬ﻳﻌﲎ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﭘﺮ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻳﻌﲎﻫﺎ ﺗﻔﺴﲑ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩﺷﺎﻥ ﻭ‬
‫ﺑﺮﺍﻯ ﺍﻏﻔﺎﻝ ﻛﺮﺩﻥ ﻣﺮﺩﻡ ﻭ ﻭﺍﺭﻭﻧﻪ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﺍﻟﹼﺎ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﺪ‪‬ﺭﺱ ﻓﺨﺮ ﺍﻻﺳﻼﻡ ﻧﻘﻞ ﺷﺪ ﻭ ﺍﺯ ﻛﻠﻤﺎﺕ ﺑﺎﻻ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﲪﻞ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﺑﺮ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻏﻠﻂ‬
‫ﺍﺳﺖ ﻣﺜﻼ ﺁﳒﺎ ﻛﻪ ﻣﻰﮔﻮﻳﺪ »ﺍﮔﺮ ﻧﺮﻭﻡ ﺗﺴﻠﹼﻰ ﺩﻫﻨﺪﻩ ﻧﺰﺩ ﴰﺎﳔﻮﺍﻫﺪ ﺁﻣﺪ« ﭼﻄﻮﺭ ﲪﻞ ﺑﺮ ﺭﻭﺡﺍﻟﻘﺪﺱ ﻣﻰﺷﻮﺩ؟!!‪.‬‬
‫ﺁﻳﺎ ﺑﻪ ﺗﺼﺪﻳﻖ ﺍﳒﻴﻞ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻣﺪﺭ‪‬ﺱ ﻓﺨﺮﺍﻻﺳﻼﻡ ﻧﻘﻞ ﺷﺪ ﺭﻭﺡﺍﻟﻘﺪﺱ )ﺟﱪﺋﻴﻞ( ﺩﺭ ﺯﻣﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﻧﻴﺎﻣﺪﻩ ﻭ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺑﻮﺩ؟ ﻭﺍﻧﮕﻬﻰ ﲨﻼﺗﻰ ﻛﻪ ﺍﺯ ﺑﺎﺏ ‪ ١٤‬ﻭ ‪ ١٦ ١٥‬ﺍﳒﻴﻞ‬
‫ﻳﻮﺣﻨ‪‬ﺎ ﻧﻘﻞ ﺷﺪ ﺑﻪ ﭼﻴﺰﻯ ﺟﺰ ﺑﺮ ﺁﻳﻨﺪﻩ ﻗﺎﺑﻞ ﲪﻞ ﺍﺳﺖ؟ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﺑﻨﺪ ‪ ١٧‬ﺑﺎﺏ ‪ ١٤‬ﮔﻮﻳﺪ‪ :‬ﺗﺎ ﳘﻴﺸﻪ ﺑﺎ ﴰﺎ ﲟﺎﻧﺪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺎﲤﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ‬
‫ﻭ ﺍﺑﺪﻯ ﺑﻮﺩﻥ ﺷﺮﻳﻌﺖ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ‪.‬‬
‫* ﺩﺭ ﺧﺎﲤﻪ ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﺍﺯ ﺍﲪﺪ ﺩﺭ ﺁﻳﻪ »ﻳ‪‬ﺄﺗﻰ ِﻣ ‪‬ﻦ ﺑ‪‬ﻌ‪‬ﺪِﻯ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ﹶﺍ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ «...‬ﻣﻌﻨﺎﻯ ﻭﺻﻔﻰ ﺑﺎﺷﺪ ﻳﻌﲎ ﻛﺴﻰ ﻛﻪ ﺩﺭ ﺳﺘﻮﻥ ﺧﺪﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗﺮ ﺍﺳﺖ ﻭ ﻳﺎ ﻛﺴﻰ ﻛﻪ‬
‫ﺩﺭ ﺳﺘﻮﺩﻩ ﺑﻮﺩﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺍﺯ ﺻﻔﺖ ﺁﻥ ﺣﻀﺮﺕ ﻧﻴﺰ ﺧﱪ ﺩﺍﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [١٥٧:‬ﻛﻪ ﻭﺻﻒ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﺯ ﺗﻮﺭﺍﺕ‬
‫ﻭ ﺍﳒﻴﻞ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ‪.‬‬
‫ﻭ ﳑﻜﻦ ﺍﺳﺖ ﻣﺮﺍﺩ ﻓﻘﻂ ﺍﺳﻢ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ »ِﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ﹶﺍ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ« ﻗﺮﻳﻨﻪ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﳏﻤﺪﻭ ﺍﲪﺪ ﻫﺮ ﺩﻭ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﻣﺸﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‬
‫ﺣﻀﺮﺕ ﺍﺑﻮﻃﺎﻟﺐ ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻭ ﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺩ ﺭﺍﺷﻌﺎﺭ ﺧﻮﺩ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﺍﻟﹶﻤ‪‬ﺘ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﺍ ﺍﹶﻧ‪‬ﺎ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﻧﺎ ‪‬ﻣﺤ‪‬ﻤ‪‬ﺪﹰﺍ ﺭ‪‬ﺳ‪‬ﻮ ﹰﻻ ﻛﹶﻤﻮﺳﻰ ‪‬ﺧﻂﱠ ﰱ ﹶﺍﻭ‪ِ ‬ﻝ ﺍ ﹾﻟ ﹸﻜﺘ‪‬ﺐ‬
‫ﺤﻤ‪ٍ ‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻴ ِﺮ ﹶﺍﺩ‪‬ﻳﺎ ِﻥ ﺍ ﹾﻟ‪‬ﺒ ِﺮﻳ‪ِ ‬ﺔ ﺩﻳﻨﹰﺎ‬
‫ﺖ ِﺑﹶﺎﻥﱠ ﺩﻳ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬
‫‪‬ﻭ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬
‫ﺱ ﹶﺍ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‬
‫ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺍ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ﺍﻟﻠﹼ ‪‬ﻪ ﺍﻟﻨ‪ِ‬ﺒﻰ‪ ‬ﻣﺤ‪‬ﻤ‪‬ﺪﹰﺍ ﹶﻓﹶﺎ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﺧ ﹾﻠ ِﻖ ﺍﻟ ﻠﹼ ِﻪ ﻓِﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺤﻤ‪‬ﺪ‪‬‬
‫ﺵ ‪‬ﻣﺤ‪‬ﻤﻮﺩ‪ ‬ﻭ ﻫﺬﺍ ‪‬ﻣ ‪‬‬
‫ﺠﻠﱠ ‪‬ﻪ ﻓﹶﺬﹸﻭﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫‪‬ﻭ ‪‬ﺷﻖ‪ ‬ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ِﺍ ‪‬ﺳ ِﻤ ِﻪ ِﻟ‪‬ﻴ ‪‬‬
‫ﺻ ِﻞ )ﺍﻟﻐﺪﻳﺮ ﺝ ‪ ٧‬ﺹ ‪(٣٤٠-٣٣٢‬‬
‫ﺖ ﻭ‪‬ﺟ‪‬ﺪﹰﺍ ِﺑﹶﺎ ‪‬ﺣ ‪‬ﻤ ٍﺪ ‪‬ﻭﹶﺍ ‪‬ﺣ‪‬ﺒ ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ‪‬ﺣﺐ‪ ‬ﺍ ﹾﻟﺨ‪‬ﻠﻴ ِﻞ ﺍﳌﹸﻮﺍ ِ‬
‫ﻟﹶﻌ‪ ‬ﻤﺮِﻯ ﻟﻘﺪ ﹸﻛ ﻠﱢ ﹾﻔ ‪‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﻫﺮ ﺩﻭ ﻧﺎﻡ ﺭﺍ ﺩﺭ ﺍﺷﻌﺎﺭ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺫﻳﻞ ﺁﻳﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﺍﺯ ﻳﻚ ﺷﺎﻋﺮ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻒ ِﺑ ‪‬ﻌ ‪‬ﺮ ِﺷ ِﻪ‬
‫ﺤ ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﹾﻟﺎِﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻭ‪‬ﺍﻟﻄﱠﻴ‪‬ﺒﻮ ﹶﻥ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺒﺎ ‪‬ﺭ ِﻙ ﹶﺍ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‬
‫ﻃﱪﺳﻰ ﻭ ﺍﺑﻦ ﻛﺜﲑ ﺩﺭ ﺗﻔﺴﲑ ﺧﻮﺩ ﺍﺯ ﺻﺤﻴﺢ ﲞﺎﺭﻯ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ )ﺹ( ﻧﻘﻞ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺮﺍﻯ ﻣﻦ ﻧﺎﻣﻬﺎﺋﻰ ﺍﺳﺖ ﻣﻨﻢ ﳏﻤﺪ‪ ،‬ﻣﻨﻢ ﺍﲪﺪ‪ ،‬ﻣﻨﻢ ﻣﺎﺣﻰ‪... .‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻋﻴﺴﻰ ﺑﻪ ﺍﻣ‪‬ﺖ ﺧﻮﺩ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺯﻭﺩﻯ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﭘﻴﻐﻤﱪﻯ ﺍﺯ ﺍﻭﻻﺩ ﺍﲰﻌﻴﻞ ﻣﻰﺁﻳﺪ ﻛﻪ ﻧﺎﻣﺶ ﺍﲪﺪ ﺍﺳﺖ ﺍﻭ ﻣﺮﺍ ﻭ‬
‫ﴰﺎ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻰﻛﻨﺪ‪....‬‬
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‫ﺍﺩﺭﻳﺲ = ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻜﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻣﺸﻬﻮﺭ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﺩﻭ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻣﺮﱘ‪] ،[٥٦:‬ﺍﻧﺒﻴﺎﺀ‪.[٨٥:‬‬
‫ﺩﺭ ﺁﻳﻪ ﺩﻭ‪‬ﻡ ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﻛﻪ ﺍﻭ ﺍﺯ ﺻﺎﺑﺮﺍﻥ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺍﺯ ﻧﺒﻮ‪‬ﺕ ﻭ ﺻﺪ‪‬ﻳﻖ ﺑﻮﺩﻥ ﺍﻭ ﺳﺨﻦ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﻣﺮﺍﺩ ﺍﺯ »ﺭ‪‬ﻓﹶﻌ‪‬ﻨﺎ ‪‬ﻩ ﻣ‪‬ﻜﺎﻧﹰﺎ ‪‬ﻋ ِﻠﻴ‪‬ﹰﺎ« ﭼﻴﺴﺘﺄ ﺁﻳﺎ ﻣﻜﺎﻥ ﺑﻪ ﻣﻌﲎ ﻣﻜﺎﻥ ﻣﻌﻨﻮﻯ‬
‫ﻭ ﻣﻘﺎﻡ ﺍﺳﺖ؟ ﻳﻌﲎ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻘﺎﻡ ﻭ ﻣﱰﻟﺖ ﺑﺮﺗﺮﻯ ﺭﺳﺎﻧﺪﱘ ﻭ ﻳﺎ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻜﺎﻥ ﺑﻠﻨﺪﻯ ﻛﻪ ﺟﺰ ﺁﲰﺎ‪‬ﺎ ﻧﻴﺴﺖ ﺑﺎﻻ ﺑﺮﺩﱘ )ﻋﻠﻰ‪ ‬ﺩﺭ ﻋﻠﻮ‪ ‬ﻣﻘﺎﻡ ﻭ ﻋﻠﻮ‪ ‬ﻣﻜﺎﻥ ﻫﺮ ﺩﻭ ﺁﻣﺪﻩ ﺍﺳﺖ(‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺁﻣﺪﻩ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺣﺪﻳﺚ ﻭﺍﺭﺩ ﺍﺳﺖ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺁﲰﺎ‪‬ﺎ ﺑﺮﺩ ﻭ ﺩﺭ ﺁﳒﺎ ﻗﺒﺾ ﺭﻭﺡ ﻛﺮﺩ ﻭ ﺁﻥ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺧﺮﻕ ﻋﺎﺩﺕ ﻭ ﻗﺪﺭﺕ ﺑﺎﻟﻐﻪ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ﻭ‬
‫ﺑﺮﺍﻯ ﺍﺩﺭﻳﺲ ﻣﺰﻳ‪‬ﺖ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺎﺕ ﻫﺴﺖ ﻛﻪ ﺍﻭ ﺯﻧﺪﻩ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻣﻌﺮﺍﺝ ﺩﺭ ﺁﲰﺎﻥ ﭼﻬﺎﺭﻡ ﻣﺮﺩﻯ ﺩﻳﺪﻡ ﺑﻪ ﺟﱪﺋﻴﻞ ﮔﻔﺘﻢ‪:‬‬
‫ﺍﻭ ﻛﻴﺴﺖ ﮔﻔﺖ ﺍﻭ ﺍﺩﺭﻳﺲ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﺳﻼﻡ ﻛﺮﺩﻡ ﻭ ﺍﻭ ﺑﺮ ﻣﻦ ﺳﻼﻡ ﻛﺮﺩ ﻣﻦ ﺑﺮ ﺍﻭ ﺍﺯ ﺧﺪﺍ ﻣﻐﻔﺮﺕ ﺧﻮﺍﺳﺘﻢ ﺍﻭ ﻫﻢ ﺑﺮ ﻣﻦ ﺍﺳﺘﻐﻔﺎﺭ ﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﺳﻔﻴﻨﺔﺍﻟﺒﺤﺎﺭ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺴﺠﺪ ﺳﻬﻠﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺁﻥ ﺟﺎﻯ ﺧﺎﻧﻪ ﺍﺩﺭﻳﺲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺟﺎﻣﻪ ﻣﻰﺩﻭﺧﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻭ ﺟﺪ‪ ‬ﭘﺪﺭ ﻧﻮﺡ ﺍﺳﺖ ﻭ ﺍﺳﻢ ﺍﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺧﻨﻮﺥ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﺩﺭﺱ ﻛﺘﺐ ﺍﺩﺭﻳﺲ ﮔﻔﺘﻨﺪ ﻭ ﺍﻭ ﺍﻭ‪‬ﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻗﻠﻢ ﻧﻮﺷﺖ‬
‫ﻭ ﻟﺒﺎﺱ ﺩﻭﺧﺖ ﻭ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﺧﺪﺍ ﺑﻪ ﺍﻭ ﻋﻠﻢ ﳒﻮﻡ ﻭ ﺣﺴﺎﺏ ﻭ ﻫﻴﺌﺖ ﺁﻣﻮﺧﺖ ﻭ ﺍﻳﻨﻬﺎ ﻣﻌﺠﺰﻩ ﺍﻭ ﺑﻮﺩ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺭﻭﺍﻳﺎﺕ ﺩﺭﺑﺎﺭﻩ ﺁﲰﺎﻥ ﺭﻓﱳ ﺍﻭ ﺯﻳﺎﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﲝﺎﺭ‪ ،‬ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺗﻔﺴﲑ ﺍﻟﺪﺭﺍﳌﻨﺜﻮﺭ ﻭ ﻏﲑﻩ ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺕ ﺛﺒﻮﺕ ﻋﺠﺐ ﻧﻴـﺴﺖ ﻛـﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﻛﺴﻰ ﺭﺍ ﺑﻪ ﺁﲰﺎﻥ ﺑﱪﺩ ﻭ ﺩﺭ ﺁﳒﺎ ﻗﺒﺾ ﺭﻭﺡ ﻛﻨﺪ ﭼﻨﺎﻧﻜﻪ ﺍﮔﺮ ﻳﻚ ﻧﻔﺮ ﺍﺯ ﻣﺮﺩﺍﻥ ﻓﻀﺎﺋﻰ ﺁﻣﺮﻳﻜﺎ ﻛﻪ ﺑﻪ ﻣﺎﻩ ﺭﻓﺘﻨﺪ ﺩﺭ ﺁﳒﺎ ﻣﻰﻣﺮﺩ ﻋﺠﺐ ﻧﺒﻮﺩ ﻭ ﻳﺎ ﺧﺪﺍ ﺍﺩﺭﻳﺲ ﺭﺍ ﺑﻪ ﻳﻜﻰ ﺍﺯ‬
‫ﻛﺮﺍﺕ ﻛﻪ ﺯﻧﺪﮔﻰ ﺩﺭ ﺁﻥ ﻣﻴﺴ‪‬ﺮ ﺍﺳﺖ ﺑﱪﺩ ﻭ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺭﺩ ﻋﺠﱮ ﳔﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﻃﱪﺳﻰ ﻓﺮﻣﻮﺩﻩ ﻧﺎﻡ ﺍﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺧﻨﻮﺥ ﺍﺳﺖ ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ﭘﻨﺠﻢ ﺍﺯ ﺑﻨﺪ ‪ ١٨‬ﺑﻪ ﺑﻌﺪ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻳﺎﺭﺩ ﺻﺪ ﻭ ﺷﺼﺖ ﺩﻭ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻛﺮﺩ ﻭ ﺧﻨﻮﺥ ﺭﺍ ﺑﻪ ﺩﻧﻴﺎ‬
‫ﺁﻭﺭﺩ ﻭ ﺍﺯ ﺧﻨﻮﺥ ﻣﺘﻮ ﺷﺎﱁ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪ‪ .‬ﺳﭙﺲ ﭘﺴﺮ ﻣﺘﻮﺷﺎﱁ ﺭﺍ ﳌﻚ ﻧﺎﻡ ﻣﻰﺑﺮﺩ ﻭ ﮔﻮﻳﺪ ﺍﺯ ﳌﻚ ﻧﻮﺡ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﻨﻮﺥ ﺑﺎ ﺧﺪﺍ ﺭﺍﻩ ﺭﻓﺖ ﻭ ﻧﺎﭘﺪﻳﺪ ﺷﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺍﻭ‬
‫ﺭﺍ ﺑﺮ ﮔﺮﻓﺖ‪) .‬ﺑﻪ ﺍﳓﺼﺎﺭ( ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻣﺆﻳﺪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﺍﻭ ﭘﺪﺭ ﺟﺪ‪ ‬ﻧﻮﺡ ﻭ ﻧﺎﻡ ﻭﻯ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺧﻨﻮﺥ ﺍﺳﺖ ﻭ ﲨﻠﻪ )ﺑﺎ ﺧﺪﺍ ﺭﺍﻩ ﺭﻓﺖ ﻭ ﻧﺎﭘﺪﻳﺪ ﺷﺪ ﻭ ﺧﺪﺍ ﺍﻭ‬
‫ﺭﺍ ﺑﺮ ﮔﺮﻓﺖ ﻭ ﻧﺎﭘﺪﻳﺪ ﺷﺪ ﻭ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮ ﮔﺮﻓﺖ( ﺭﻭﺷﻦ ﻛﻨﻨﺪﻩ ﳘﺎﻥ ﻣﻄﻠﺐ ﺁﲰﺎﻥ ﺭﻓﱳ ﺍﻭﺳﺖ ﺩﺭﺑﺎﺭﻩ ﺩﻳﮕﺮﺍﻥ ﻣﻰﮔﻮﻳﺪ ﻣﺮﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻧﺎﻳﺎﺏ ﺷﺪ ﻛﻪ ﺧـﺪﺍ ﺍﻭ ﺭﺍ‬
‫ﮔﺮﻓﺖ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺩﺭ ﺭﺳﺎﻟﻪ ﻳﻬﻮﺩﺍ ﺑﻨﺪ ‪ ١٤‬ﻭ ‪ ١٥‬ﺍﺯ ﺷﺨﺼﻰ ﺑﻪ ﻧﺎﻡ ﺧﻨﻮﺥ ﻳﺎﺩ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﺳﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ﭼﻬﺎﺭﻡ ﺍﺯ ﺍﻭ ﻧﺎﻡ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﻣﺴﺘﺮﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺍﺯ ﺍﻭ ﻳﺎﺩ ﻛﺮﺩﻩ ﻭ‬
‫ﮔﻮﻳﺪ ﻣﺎﻧﻨﺪ ﺍﻳﻠﻴﺎ ﻃﻌﻢ ﻣﺮﮒ ﺭﺍ ﻧﭽﺸﻴﺪ‪.‬‬
 ‫ﺩﺭ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﻭ ﺟﺪﻯ ﺭﻓﱳ ﺍﻭ ﺑﻪ ﺁﲰﺎﻥ ﭼﻬﺎﺭﻡ ﺍﺯ ﻛﻌﺐ ﺍﻻﺣﺒﺎﺭ ﻧﻘﻞ ﻭ ﺭﺩ‪ ‬ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺁﻳﻪ » ‪‬ﻭﺭ‪‬ﻓﹶﻌ‪‬ﻨﺎ ‪‬ﻩ ﻣ‪‬ﻜﺎﻧﹰﺎ ‪‬ﻋ ِﻠﻴ‪ ‬ﹰﺎ« ﺑﻪ ﻣﻄﻠﺒﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺷﻌﺎﺭ ﺩﺍﺭﺩ ﻭ ﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬
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‫ﺍﺳﺤﻖ = ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﺯﻧﺪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻣﺸﻬﻮﺭ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻫﻔﺪﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺁﻳﻪ ]ﺑﻘﺮﻩ‪] ،[١٣٦:‬ﻧﺴﺎﺀ‪ .[١٦٣:‬ﻭ ﻏﲑﻩ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ ﻭﻯ ﺭﺍ ﺭﻭﺷﻦ‬
‫ﻣﻰﻛﻨﺪ‪ .‬ﺍﻭ ﻣﻮﺭﺩ ﻫﺪﺍﻳﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻮﺩﻩ ]ﺍﻧﻌﺎﻡ‪ .[٨٤:‬ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﻭ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﲤﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﻭ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﲤﺎﻡ ﻛﺮﺩﻩ ﺑﻮﺩ ]ﻳﻮﺳﻒ‪ .[٦:‬ﻭﻯ ﺍﺯ ﻋﺒﺎﺩﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﳊﲔ ﻣﻰﺑﺎﺷﺪ‬
‫ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﻣﺒﺎﺭﻙ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﺳﺖ ]ﺻﺎﻓﺎﺕ‪] .[١١٢:‬ﺻﺎﻓﺎﺕ‪.[١١٣:‬‬
‫ﺍﻳﻀﹰﺎ ﺁﻳﺎﺕ ﺫﻳﻞ ﺍﺯ ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﺍﻭ ﻭ ﭘﺪﺭ ﻭ ﻓﺮﺯﻧﺪﺵ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ]ﺹ‪.[٤٧-٤٥:‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﻛﻪ ﺁﻳﺎ ﺫﺑﻴﺢ ﺍﺳﺤﻖ ﺑﻮﺩ ﻳﺎ ﺑﺮﺍﺩﺭﺵ ﺍﲰﻌﻴﻞ؟ ﺩﺭ »ﺍﲰﻌﻴﻞ« ﺭﻭﺷﻦ ﻛﺮﺩﱘ ﻛﻪ ﺫﺑﻴﺢ ﺍﻭ ﺑﻮﺩﻩ ﻧﻪ ﺍﺳﺤﻖ‪ .‬ﺁﻳﺎﺗﻴﻜﻪ ﺩﺭ ﺍﻥ ﺍﲰﻌﻴﻞ ﻭ ﺍﺳﺤﻖ ﭘﻴﻮﺳﺘﻪ ﺑﻌﺪ ﺍﺯ ﺍﲰﻌﻴﻞ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﲰﻌﻴﻞ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮒ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺴﻌﻮﺩﻯ ﺩﺭ ﺍﺛﺒﺎﺕ ﺍﻟﻮﺻﻴﺔ ﮔﻮﻳﺪ‪ :‬ﺫﺑﻴﺢ ﺍﲰﻌﻴﻞ ﺑﻮﺩ ﻭ ﺍﻭ ﻓﺮﺯﻧﺪ ﺑﺰﺭﮒ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺟﺎﻧﺸﲔ ﭘﺪﺭﺵ ﺑﻮﺩ ﻭ ﺍﺳﺤﻖ ﺑﻌﺪ‬
‫ﺍﺯ ﺍﲰﻌﻴﻞ ﺑﻪ ﭘﻴﺎﻣﱪﻯ ﺭﺳﻴﺪ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺳﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ‪ ٢٢‬ﺫﻛﺮ ﺷﺪﻩ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺫﺑﻴﺢ ﺣﻀﺮﺕ ﺍﺳﺤﻖ ﺑﻮﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺫﺑﻴﺢ ﺑﻮﺩﻥ ﺍﺳﺤﻖ ﺩﺭ ﻛﺘﺐ ﺍﺳﻼﻣﻰ ﺧﺎﺻ‪‬ﻪ ﺑﻪ‬
‫ﻛﺘﺐ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﺍﺯ ﺗﻮﺭﺍﺕ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻭﱃ ﺩﺭ »ﺍﲰﻌﻴﻞ« ﮔﻔﺘﻴﻢ ﻛﻪ ﺑﻪ ﺷﻬﺎﺩﺕ ﻗﺮﺁﻥ ﻫﻨﮕﺎﻡ ﻗﺮﺑﺎﱏ ﺍﲰﻌﻴﻞ ﻫﻨﻮﺯ ﺍﺳﺤﻖ ﺑﻪ ﺩﻧﻴﺎ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩ ﻭ ﻣﮋﺩﻩ ﺍﺳﺤﻖ ﺗﻮﺳﻂ ﻣﻼﺋﻜﻪ ﭘﺲ ﺍﺯ‬
‫ﺤ ‪‬ﻴ ِﻦ« ﻣﻦ ﻓﺮﺯﻧﺪ ﺩﻭ ﺫﺑﻴﺤﻢ ﻛﻪ ﺟﺪ‪‬ﺵ ﺍﲰﻌﻴﻞ ﻭ ﭘﺪﺭﺵ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑـﻦ‬
‫ﻣﺎﺟﺮﺍﻯ ﻗﺮﺑﺎﱏ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺍﻟﻪ ﻭ ﺳﻠﻢ ﺩﺭ ﺣﺪﻳﺚ ﻣﻌﺮﻭﻑ ﻓﺮﻣﻮﺩﻩ »ﺍﹶﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟﺬﱠﺑﻴ ‪‬‬
‫ﻋﺒﺪﺍﳌﻄﻠﺐ ﺍﺳﺖ‪ .‬ﺍﻣﺎﻣﺎﻥ ﺍﻫﻞ ﺑﻴﺖ ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ :‬ﺫﺑﻴﺢ ﺍﲰﻌﻴﻞ ﺑﻮﺩ ﺑﻪ ﺝ ‪ ١٢‬ﲝﺎﺭ ﺹ ‪ ١٢١‬ﺑﻪ ﺑﻌﺪ ﻃﺒﻊ ﺍﺧﲑ ﺭﺟﻮﻉ ﺷﻮﺩ‬
‫ﺍﻳﻀﹰﺎ ﺗﻮﺭﺍﺕ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺑﺮﺍﺩﺭ ﺍﺧﺘﻼﻑ ﻭ ﻣﻨﺎﻓﺮﺕ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﺯ ﺳﺎﺣﺖ ﻣﺮﺩﺍﻥ ﺍﳍﻰ ﺑﻪ ﺩﻭﺭ ﺍﺳﺖ ﻣﺎ ﺭﺍ ﭘﲑﻭﻯ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﺎﰱ ﺍﺳﺖ‪.‬‬
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‫ﺍِﺳﺮﺍﺋﻴﻞ = ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﻧﻘﻠﻰ ﺍﺳﻢ ﺩﻭ‪‬ﻡ ﺣﻀﺮﺕ ﻳﻌﻘﻮﺏ ﻭ ﺑﻪ ﻧﻘﻠﻰ ﻟﻘﺐ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‪ .‬ﺑﻨﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﻟﻘﺐ ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﺛﺒﺎﺕ ﺩﻭ ﺍﺳﻢ ﺑﺮﺍﻯ ﻳﻚ ﻧﻔﺮ ﳏﺘﺎﺝ ﻣﺆﻧﻪ ﺍﺳﺖ‪.‬‬
‫ﻓﺮﻳﺪ ﻭﺟﺪﻯ ﺩﺭ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺁﻭﺭﺩﻩ ﮔﻮﻳﻨﺪ‪ :‬ﻣﻌﻨﺎﻯ ﺁﻥ ﺑﻨﺪﻩ ﺧﺪﺍ ﻭ ﺑﺮﮔﺰﻳﺪﻩ ﺧﺪﺍﺳﺖ‪» ،‬ﺍﹶﺑﻞ« ﺧﺪﺍ »ﺍِﺳ‪‬ﺮﻯ« ﺑﻨﺪﻩ‪ .‬ﺩﺭ ﺍﳌﻨﺎﺭ ﮔﻮﻳﺪ‪ :‬ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﻣﲑ ﳎﺎﻫﺪ ﻣﻊ ﺍﻟﻠﹼﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﻠﻤﻪ ‪ ٤٣‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ٤١ ،‬ﺑﺎﺭ ﺑﻪ ﻟﻔﻆ )ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ(‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﺩﻭﺍﺯﺩﻩ ﮔﺎﻧﻪ ﺣﻀﺮﺕ ﻳﻌﻘﻮﺏ ﻭ ﺍﻭﻻﺩ ﺁ‪‬ﺎﺳﺖ ﻛﻪ ﺑﻘـﻮﻡ ﻳﻬـﻮﺩ‬
‫ﻣﻌﺮﻭﻑﺍﻧﺪ‪.‬‬
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‫ﺍﲰﻌﻴﻞ = ﻧﺎﻡ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ‪.‬‬
‫‪ - ١‬ﺍﲰﻌﻴﻞ ﭘﺴﺮ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪.‬‬
‫‪ - ٢‬ﺍﲰﻌﻴﻞ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻌﻀﻰﻫﺎ ﺍﲰﻌﻴﻞ ﺭﺍ ﻳﻚ ﻧﻔﺮ ﺩﺍﻧﺴﺘﻪ‪ .‬ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺍﲰﻌﻴﻞ ﭘﺴﺮ ﺍﺑﺮﺍﻫﻴﻢ ﳘﺎﻥ ﺍﲰﻌﻴﻞ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﺍﺳﺖ‪ .‬ﻭ ﺑﻌﻀﻰ ﺍﺣﺘﻤـﺎﻝ‬
‫ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﭘﺪﺭﺵ ﮔﻔﺖ‪ :‬ﺩﺭ ﺧﻮﺍﺏ ﻣﻰﺑﻴﻨﻢ ﺗﻮ ﺭﺍ ﻗﺮﺑﺎﱏ ﻣﻰﻛﻨﻢ‪ .‬ﺍﻭ ﺑﻪ ﭘﺪﺭﺵ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻜﻦ ﻣﻦ ﺻﱪ ﺧﻮﺍﻫﻢ ﻛﺮﺩ ﻭ ﻭﻗﺖ ﻋﻤﻞ ﺑﻪ‬
‫ﻭﻋﺪﻩ ﺧﻮﺩ ﻭﻓﺎ ﻛﺮﺩ‪.‬‬
‫ﻭﱃ ﺑﺎ ﺍﺳﺘﻤﺪﺍﺩ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺍﲰﻌﻴﻞ ﻧﺎﻡ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ ﻭ ﺍﲰﻌﻴﻞ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻏﲑ ﺍﺯ ﺍﲰﻌﻴﻞ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﻛﻪ ﳘﻮﺍﺭﻩ ﺑﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺫﻛﺮ ﺷﺪﻩ ﻣﺜﻞ‬
‫]ﺑﻘﺮﻩ‪] ،[١٢٥:‬ﺑﻘﺮﻩ‪] ،[١٢٧:‬ﺑﻘﺮﻩ‪] ،[١٣٣:‬ﺑﻘﺮﻩ‪ [١٣٦:‬ﻭ ﻧﻴﺰ ﺁﻳﻪ ‪ ١٤٠‬ﺑﻘﺮﻩ ﻭ ‪ ٨٤‬ﺁﻝ ﻋﻤﺮﺍﻥ ﻭ ‪ ١٦٣‬ﻧﺴﺎﺀ ﻭ ‪ ٣٩‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪.‬‬
‫ﻭ ﺍﲰﻌﻴﻞ ﺩﻳﮕﺮ ﺩﺭ ﺭﺩﻳﻒ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﻏﲑﻩ ﺁﻣﺪﻩ ﻧﻈﲑ ]ﺍﻧﻌﺎﻡ‪] [٨٧-٨٦:‬ﺍﻧﺒﻴﺎﺀ‪] ،[٨٥:‬ﺹ‪ ،[٤٨:‬ﺍﻳﻦ ﻣﺆﻳﺪ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﻏﲑﻩ ﻫﻢﺍﻧﺪ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ‪ :‬ﺩﺭ ﻳﻚ‬
‫ﳏﻞﹼ ﺍﺯ ﻗﺮﺁﻥ‪ ،‬ﺍﲰﻌﻴﻞ ﻓﺮﺯﻧﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻳﻌﻘﻮﺏ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﭘﺮ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺍﲰﻌﻴﻞ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﺍﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻋﻤﻮﻯ ﺁﳓﻀﺮﺕ ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻣﺮﱘ ﺍﺯ ﺍﻭ‪‬ﻝ ﺗﺎ‬
‫ﲔ ‪‬ﻣ ‪‬ﻦ ﹸﺫﺭ‪‬ﻳ ِﺔ‬
‫ﻚ ﺍﻟﹼﺬﻳ ‪‬ﻦ ﹶﺍ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺒﻴ ‪‬‬
‫ﺁﻳﻪ ‪ ٥٨‬ﻫﺸﺖ ﻧﻔﺮ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ‪ ،‬ﺯﻛﺮﻳﺎ‪ ،‬ﳛﲕ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻮﺳﻰ‪ ،‬ﻫﺎﺭﻭﻥ‪ ،‬ﺍﲰﻌﻴﻞ ﻭ ﺍﺩﺭﻳﺲ ﺫﻛﺮ ﺷﺪﻩ ﻭ ﺳﭙﺲ ﭼﻨﲔ ﺁﻣﺪﻩ »ﺍﹸﻭﻟِﺌ ‪‬‬
‫ﺡ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹸﺫﺭ‪‬ﻳ ِﺔ ﺍِﺑﺮﺍﻫﻴ ‪‬ﻢ ‪‬ﻭ ﺍِﺳ‪‬ﺮﺍﺋﻴ ﹶﻞ« ﻳﻌﲎ ﭘﻴﺎﻣﱪﺍﱏ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺳﻮﺭﻩ ﻳﺎﺩ ﺷﺪﻧﺪ‪ ،‬ﳘﻪ ﺍﺯ ﺍﻭﻻﺩ ﺍﻳﻦ ﭼﻬﺎﺭ ﻧﻔﺮﻧﺪ‪ ،‬ﺁﺩﻡ ﻧﻮﺡ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﺮﺍﺋﻴﻞ‪ .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ » ِﻣ ‪‬ﻦ‬
‫ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ِﻣﻤ‪ ‬ﻦ ﺣ‪‬ﻤ‪‬ﻠﹾﻨﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﻧﻮ ٍ‬
‫ﺡ« ﺷﺎﻣﻞ ﻫﻔﺖ ﻧﻔﺮ ﻣﻨﻬﺎﻯ ﺍﺩﺭﻳﺲ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﺩﺭﻳﺲ‪ ،‬ﺟﺪ‪ ‬ﺣﻀﺮﺕ ﻧﻮﺡ ﺑﻮﺩ )ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ‬
‫ﹸﺫﺭ‪‬ﻳ ِﺔ ﺁ ‪‬ﺩ ‪‬ﻡ« ﺷﺎﻣﻞ ﻫﺮ ﻫﺸﺖ ﻧﻔﺮ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ‪ .‬ﻭ ﻛﻠﻤﻪ » ِﻣﻤ‪ ‬ﻦ ﺣ‪‬ﻤ‪‬ﻠﹾﻨﺎ ﻧﻮ ٍ‬
‫ﺡ« ﻧﻴﺴﺖ‪ .‬ﺁﻧﻮﻗﺖ‪ ،‬ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎ )ﻭﺍﻭ( ﺑﺮ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻄﻒ ﺷﺪﻩ ﻭ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺷﺶ ﻧﻔﺮ ﺑﻘﻴﻪ ﻛﻪ ﺍﲰﻌﻴﻞ ﻧﻴﺰ ﺍﺯ ﺁ‪‬ﺎﺳﺖ ﳘﻪ ﺍﺯ ﺍﻭﻻﺩ‬
‫ﻭﺟﺪﻯ( ﻭ ﺩﺍﺧﻞ ﺩﺭ » ِﻣﻤ‪ ‬ﻦ ﺣ‪‬ﻤ‪‬ﻠﹾﻨﺎ ‪‬ﻣ ‪‬ﻊ ﻧ ‪‬ﻮ ٍ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺳﺮﺍﺋﻴﻞﺍﻧﺪ‪ ،‬ﻳﻌﲎ ﻫﺮ ﻛﻪ ﺍﺯ ﺁ‪‬ﺎ‪ ،‬ﻓﺮﺯﻧﺪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﻓﺮﺯﻧﺪ ﺍﺳﺮﺍﺋﻴﻞ ﻧﻴﺰ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺑﻘﻴ‪‬ﻪ ﻛﻪ ﺫﻛﺮﻳﺎ‪ ،‬ﳛﲕ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﻣﻮﺳﻰ‪ ،‬ﻫﺎﺭﻭﻥ ﻭ ﺍﲰﻌﻴﻞ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ ﻫﻢ ﻓﺮﺯﻧﺪ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻫﻢ ﻓﺮﺯﻧﺪ ﺍﺳﺮﺍﺋﻴﻞ ﻧﻴﺰ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺍﲰﻌﻴﻞ ﻏﲑ ﺍﺯ ﺍﲰﻌﻴﻞ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﺑﺮﺍﻯ ﻋﻄﻒ ﺑﻪ ﺍﻭ ﺩﺭ ﺁﻳﻪ ﳏﻤﻞ ﺩﺭﺳﱴ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﻕ ﺍﹾﻟ ‪‬ﻮ ‪‬ﻋ ِﺪ« ﻫﺸﺖ ﺭﻭﺍﻳﺖ ﻫﺴﺖ ﻛﻪ ﺍﲰﻌﻴﻞ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻏﲑ ﺍﺯ ﺍﲰﻌﻴﻞ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﻌﻀﻰ ﺍﺣﺎﺩﻳﺚ ﺍﻭ ﺭﺍ ﺍﲰﻌﻴﻞ ﺑﻦ‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺫﻳﻞ ﺁﻳﻪ »ِﺍﻥﱠ ﻛﺎ ﹶﻥ ﺻﺎ ِﺩ ‪‬‬
‫ﺣﺰﻗﻴﻞ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺍﲰﻌﻴﻞ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺁﻧﭽﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‪.‬‬
‫‪ - ١‬ﺍﻭ ﭘﻴﻐﻤﱪ ﺑﻮﺩ ]ﺑﻘﺮﻩ‪ ،[١٣٦:‬ﺁﻳﻪ ‪ ٨٤‬ﺁﻝ ﻋﻤﺮﺍﻥ ﻭ ‪ ١٦٣‬ﻧﺴﺎﺀ ﻧﻴﺰ ﺩﺭ ﳘﲔ ﻣﻀﻤﻮﻥ ﺍﺳﺖ‪.‬‬
 ‫‪ - ٢‬ﺍﻭ ﺩﺭ ﺑﻨﺎﻯ ﻛﻌﺒﻪ ﺑﺎ ﭘﺪﺭﺵ ﺷﺮﻛﺖ ﻛﺮﺩ ﺑﻘﺮﻩ‪ ١٢٧ :‬ﻭ ﳘﻮ ﺑﻮﺩ ﻛﻪ ﺭﺍﺿﻰ ﺷﺪ ﭘﺪﺭﺵ ﺍﻭ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻗﺮﺑﺎﱏ ﻛﻨﺪ )ﻛﻪ ﺩﺭ ﺍﺑﺮﺍﻫﻴﻢ ﮔﺬﺷﺖ( ﮔﺬﺷﺘﻪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺑﻴﺖ‬
‫ﺸﺮ‪‬ﻧﺎ ‪‬ﻩ ِﺑﺎِﺳ‪‬ﺤ ‪‬ﻖ ﻧ‪‬ﺒﻴ‪‬ﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎﻟِﺤﲔ« ﺍﻳﻦ‬
‫»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻗﺮﺁﻥ ﺧﻮﺩ ﺷﺎﻫﺪ ﺍﺳﺖ ﻛﻪ ﺫﺑﻴﺢ ﺍﻭ ﺑﻮﺩ ﻧﻪ ﺑﺮﺍﺩﺭﺵ ﺍﺳﺤﻖ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ ﺻﺎﻓﺎﺕ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺩﺍﺳﺘﺎﻥ ﻣﻔﺼﻞ ﻗﺮﺑﺎﱏ ﻣﻰﮔﻮﻳﺪ » ‪‬ﻭ ‪‬ﺑ ‪‬‬
‫ﺁﻳﻪ ﺑﺪﺳﺖ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﺳﺤﻖ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻫﻨﻮﺯ ﻣﺘﻮﻟﺪ ﻧﺸﺪﻩ ﺑﻮﺩ ﻭ ﻣﮋﺩﻩ ﻭﻻﺩﺕ ﻭﻯ ﭘﺲ ﺍﺯ ﺟﺮﻳﺎﻥ ﻗﺮﺑﺎﱏ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺍﺩﻩ ﺷﺪ‪ .‬ﭘﺲ ﺍﺯ ﻧﻮﺷﱳ ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﺩﻳﺪﻡ ﻋﲔ ﺁﻥ ﺭﺍ ﺍﻣﺎﻡ‬
‫ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺭﻭﺍﻳﱴ ﻛﻪ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻓﻘﻴﻪ ﻧﻘﻞ ﺷﺪﻩ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﲝﺎﺭ ﺝ ‪ ١٢‬ﺹ ‪ ١٢٩‬ﺍﺯ ﺣﻀﺮﺕ ﺭﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻯ ﺗﻜﻤﻴﻞ ﲝﺚ ﺑﻪ ﲝﺎﺭ )ﺝ ‪ ١٢‬ﺹ ‪ (١٢٣‬ﻃﺒﻊ ﺟﺪﻳﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﺝ ‪ ١‬ﺑﺎﺏ ﻣﺸﻴﺖ ﻭ ﺍﺭﺍﺩﻩ ﺣﺪﻳﺖ ﭼﻬﺎﺭﻡ ﺫﺑﻴﺢ ﺭﺍ ﺍﺳﺤﻖ ﮔﻔﺘﻪ ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺩﺭ ﺫﻳﻞ ﺁﻥ‬
‫ﻓﺮﻣﺪﻩ‪ :‬ﺍﻳﻦ ﺧﻼﻑ ﺍﺧﺒﺎﺭ ﻣﺘﻈﺎﻫﺮ ﺷﻴﻌﻪ ﺍﺳﺖ‪.‬‬
‫ﺴ ‪‬ﻊ ﺫﻛﺮ ﺷﺪﻩ ﭼﻨﺎﻥ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﻥ ﺳﻪ ﳏﻞ ﺗﻌﺮﻳﻒ ﻛﺮﺩﻩ ﻛﻪ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺻﺎﺑﺮ ﻭ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﻭ ﺑﺮ ﻋﺎﳌﻴﺎﻥ ﻓﻀﻴﻠﺖ‬
‫ﺍﻣ‪‬ﺎ ﺍﲰﻌﻴﻞ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﺳﻪ ﺩﻓﻌﻪ ﺑﺎ ﺍﺩﺭﻳﺲ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺩﺍﺭﺩ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻓﺮﻣﻮﺩﻩ ]ﻣﺮﱘ‪.[٥٥-٥٤:‬‬
‫ﻳﻌﲎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻳﺎﺩ ﻛﻦ ﺍﲰﻌﻴﻞ ﺭﺍ ﻛﻪ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻭ ﭘﻴﺎﻣﱪ ﺑﻠﻨﺪ ﭘﺎﻳﻪ ﺑﻮﺩ ﻛﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻥ ﻭ ﺯﻛﺎﺕ ﺩﺍﺩﻥ ﺩﺳﺘﻮﺭ ﻣﻰﺩﺍﺩ ﻭ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﭘﺴﻨﺪﻳﺪﻩ ﺑﻮﺩ‪ .‬ﺩﺭ‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﻛﻠﻤﻪ »ﺍﹶﻫﻞ« ﭼﻮﻥ ﺑﻪ ﺷﺨﺺ ﺍﺿﺎﻓﻪ ﺷﻮﺩ ﻣﺜﻞ‪ :‬ﺍﻫﻠﻰ ﻭ ﺍﻫﻠﻪ‪ ،‬ﺍﻏﻠﺐ ﺑﻪ ﻣﻌﲎ ﻛﺴﺎﻥ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﺁﻣﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﺯ ﲨﻠﻪ »ﻳﺄﻣﺮﺍﻫﻠﻪ« ﻣﻰﺷﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻛﻪ ﺍﻭ ﻓﻘﻂ ﺑﻪ‬
‫ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﺩ ﭘﻴﻐﻤﱪ ﺑﻮﺩ ﻭ ﺍﮔﺮ ﻣﺮﺍﺩ ﺍﺯ ﺍﻫﻞ‪ ،‬ﻗﻮﻡ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻛﻪ ﻗﻮﻡ ﺍﻭ ﺍﺯ ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻛﻠﻤﻪ »ﺍﻫﻠﻪ« ﺭﺍ ﺑﻪ ﺧﻮﺍﺹ‪ ‬ﻛﻪ ﻛﺴﺎﻥ ﻭ ﻋﺸﲑﻩ ﻭ ﻗﻮﻡ ﺑﺎﺷﺪ ﻣﻌﲎ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻗﺮﺁﻥ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ »ﺍﻫﻞ« ﺩﺭ ﻣﻮﻗﻊ ﺍﺿﺎﻓﻪ ﺑﻪ ﺷﺨﺺ ﭼﻨﲔ ﻣﻌﻨﺎﻯ ﻭﺳﻴﻌﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﮕﺮ ﺑﻨﺎ ﺑﺮ ﻣﻄﻠﱮ ﻛﻪ ﺩﺭ »ﺍﻫﻞ« ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﻪ‬
‫ﻣﻌﲎ ﻣﻄﻠﻖ ﭘﲑﻭﺍﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺧﻮﺍﻩ ﺍﺯ ﻛﺴﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪.‬‬
‫ﺍﻣ‪‬ﺎﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺭﺳﺎﻟﺖ ﺁﻥ ﺣﻀﺮﺕ ﻋﺎﻡ ﺑﻮﺩ ﻭ ﺁﻳﻪ »ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍﹶﻫ‪ ‬ﻠﹶﻪ« ﻧﺎﻇﺮ ﺑﻪ ﻣﻄﻠﱮ ﳐﺼﻮﺹ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴـﻪ ﻭ ﺁﻟـﻪ ﻭ ﺳـﻠﻢ« ﺁﻣـﺪﻩ‬
‫]ﺷﻌﺮﺍﺀ‪] ،[٢١٤:‬ﻃﻪ‪ ،[١٣٢:‬ﺑﺎ ﺁﻧﻜﻪ ﺍﻧﺬﺍﺭ ﻭ ﺍﻣﺮ ﺁﻥ ﺣﻀﺮﺕ ﺷﺎﻣﻞ ﻋﻤﻮﻡ ﺑﻮﺩ ﻭ ﺍﻳﻨﻬﺎ ﺧﻄﺎ‪‬ﺎﻯ ﳐﺼﻮﺹﺍﻧﺪ ﻭ ﻣﺎﻧﻊ ﺍﺯ ﻋﻤﻮﻡ ﺭﺳﺎﻟﺖ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻫﺴﺖ ﻛﻪ‪ :‬ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﺑﺸﺨﺺ ﻭﻋﺪﻩ ﺩﺍﺩ ﻛﻪ ﺩﺭ ﻣﻜﺎﱏ ﺣﺎﺿﺮ ﺷﻮﺩ‪ ،‬ﺁﻥ ﺷﺨﺺ ﻧﻴﺎﻣﺪ‪ ،‬ﺍﲰﻌﻴﻞ ﺭﻭﻯ ﻭﻋﺪﻩ ﺧﻮﺩ ﻳﻜﺴﺎﻝ ﺩﺭ ﺁﳒﺎ ﻣﻨﺘﻈﺮ‬
‫ﻣﺎﻧﺪ ﺑﺪﻳﻦ ﺟﻬﺖ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻟﻘﺐ ﻳﺎﻓﺖ‪ .‬ﻭ ﻧﻴﺰ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﺳﻪ ﺭﻭﺯ ﻣﻨﺘﻈﺮ ﻣﺎﻧﺪ‪ .‬ﺣﺪﻳﺚ ﻳﻜﺴﺎﻝ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺑﻪ ﺳﻨﺪ ﺿﻌﻴﻒ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭ ﺩﺭ ﳎﻤﻊ‬
‫ﻚ ﺍﻟﹾﻤ‪‬ﻜﺎ ِﻥ ‪‬ﺳ‪‬ﻨ ﹰﺔ«‬
‫ﺍﻟﺒﻴﺎﻥ ﻣﺮﺳﻼ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﻭ ﺩﺭ ﻛﺎﰱ ﺑﺎﺏ ﺍﻟﺼﺪﻳﻖ ﻭﺍﺩﺍﺀ ﺍﻻﻣﺎﻧﺔ ﺣﺪﻳﺜﻰ ﺑﻪ ﺳﻨﺪ ﺣﺴﻦ ﻧﻘﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻥ ﻫﺴﺖ »ﻓﹶﺎ ‪‬ﻧ‪‬ﺘ ﹶﻈ ‪‬ﺮ ‪‬ﻩ ﰱ ﺫِﻟ ‪‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ ،‬ﺍﻧﺘﻈﺎﺭ ﻧﺸﺴﱳ ﻳﻜﺴﺎﻝ ﲤﺎﻡ‪ ،‬ﺑﻌﻴﺪ ﺍﺳﺖ ﻭ ﺍﺯ ﻧﻈﺮ ﻋﺮﻑ ﻭ ﻋﻘﻞ ﺧﻮﺏ ﻧﻴﺴﺖ ﻣﺜﻼ ﻛﺴﻰ ﻳﻜﺴﺎﻝ ﲤﺎﻡ ﺩﺭ ﳏ ﻠﹼﻰ ﺑﻨﺸﻴﻨﺪ‪ ،‬ﻭﺳﺎﺋﻞ ﺧﻮﺭﺩ ﻭ ﺧﻮﺍﺑﺶ ﺭﺍ ﺑﻪ ﺁﳒﺎ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﲞﻮﺭﺩ‬
‫ﲞﻮﺍﺑﺪ‪ ،‬ﻛﺎﺭ ﻧﻜﻨﺪ ﻭ ﻫﺮ ﻛﻪ ﺍﺯ ﺁﳒﺎ ﺑﮕﺬﺭﺩ‪ ،‬ﺑﮕﻮﻳﺪ‪ :‬ﻣﻨﺘﻈﺮ ﻓﻼﱏ ﻫﺴﺘﻢ ﭼﻮﻥ ﺑﻪ ﻭﻯ ﻭﻋﺪﻩ ﺩﺍﺩﻩﺍﻡ‪ ،‬ﭼﻨﲔ ﻛﺎﺭﻯ ﺧﻴﻠﻰ ﺑﻌﻴﺪ ﺍﺳﺖ ﻭ ﺩﺭ ﺧﻮﺭ ﺷﺄﻥ ﻳﻚ ﭘﻴﺎﻣﱪ ﻧﻴﺴﺖ‪.‬‬
‫ﻗﻬﺮﹰﺍ ﻣﺮﺍﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﺪ‪‬ﺕ ﻳﻜﺴﺎﻝ ﻣﺮﺍﻗﺐ ﺁﻥ ﳏﻞ ﺑﻮﺩ ﻭ ﮔﺎﻩ ﮔﺎﻩ ﺑﻪ ﺁﳒﺎ ﺳﺮ ﻣﻰﺯﺩ ﻭﻳﺎ ﻛﺴﻰ ﻣﻰﻓﺮﺳﺘﺎﺩ ﻛﻪ ﺷﺨﺺ ﻣﻮﻋﻮﺩ ﺁﻣﺪﻩ ﻳﺎ ﻧﻪ؟‬
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‫ﺍِﻟﻴﺎﺱ = ﺍﻳﻦ ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ﻳﻜﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺭﺩﻳﻒ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﴰﺮﺩﻩ ﺷﺪﻩ ﻣﻰﺗﻮﺍﻥ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻛﻪ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﻖ ﻭ ﻏﲑﻩ‪ ،‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ‪ :‬ﺍﻭ ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺍﺯ ﺍﻭﻻﺩ ﻫﺎﺭﻭﻥ ﺑﺮﺍﺩﺭ ﻣﻮﺳﻰ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﻭ ﺑﺎﺭ ﺍﺳﻢ ﺍﻭ ﺫﻛﺮ ﺷﺪﻩ ﻳﻜﻰ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺁﻳﻪ‪ ٨٥:‬ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﺻﺎﳊﺎﻥ ﴰﺮﺩﻩ ]ﺻﺎﻓﺎﺕ‪.[١٣٢-١٢٣:‬‬
‫ﻳﻌﲎ‪ :‬ﺍﻟﻴﺎﺱ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺑﻮﺩ‪ ،‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﻗﻮﻡ ﺧﻮﻳﺶ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺗﻘﻮﻯ ﳕﻰﻛﻨﻴﺪ؟ ﺁﻳﺎﺑﻌﻞ )ﻧﺎﻡ ﺑﺖ ﺁﻥ ﻗﻮﻡ( ﺭﺍ ﻣﻰﺧﻮﺍﻧﻴﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﻛﻪ ﺍﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ ﺍﺳﺖ ﺗﺮﻙ ﻣﻰﻛﻨﻴﺪ؟! ﳘﺎﻥ‬
‫ﺧﺪﺍﺋﻰ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﭘﺪﺭﺍﻥ ﻗﺪﱘ ﴰﺎﺳﺖ‪ ،‬ﭘﺲ ﺍﻭ ﺭﺍ ﺩﺭﻭﻏﮕﻮ ﴰﺮﺩﻧﺪ‪ ،‬ﺁ‪‬ﺎ ﺑﻪ ﻋﺬﺍﺏ ﺍﺣﻀﺎﺭ ﺷﺪﮔﺎﻧﻨﺪ‪ .‬ﻣﮕﺮ ﺑﻨﺪﮔﺎﻥ ﺧﺎﺹ‪ ‬ﺧﺪﺍ )ﻛﻪ ﺩﺭ ﻗﻮﻡ ﺍﻭ ﺑﻮﺩﻧﺪ( ﺑﺮﺍﻯ ﺍﻭ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺁﻳﻨﺪﮔﺎﻥ ﻧﺎﻡ ﻧﻴﻚ ﻳﺎ ﺷﺮﻳﻌﺖ ﺑﺎﻗﻰ ﮔﺬﺍﺷﺘﻴﻢ ﺳﻼﻡ ﺑﺮ ﺍِﻟﻴﺎﺳﻴﺎﻥ‪ ،‬ﻣﺎ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ ﭼﻨﲔ ﺟﺰﺍ ﻣﻰﺩﻫﻴﻢ )ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺍِﻟﻴﺎﺳﲔ« ﺍﻟﻴﺎﺱ ﻭ ﺗﺎﺑﻌﺎﻥ ﺍﻭ ﺑﺎﺷﻨﺪ ﺑﺮ ﺍِﻟﻴﺎﺳﲔ‬
‫ﺭﺟﻮﻉ ﺷﻮﺩ(‪.‬‬
‫ﺁﻳﺎﺕ ﻓﻮﻕ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ‪ :‬ﺍﻳﻦ ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ﳘﭽﻮﻥ ﭘﻴﺎﻣﱪﺍﻥ ﺩﻳﮕﺮ ﺑﺮ ﻗﻮﻣﻰ ﺑ‪‬ﺖ ﭘﺮﺳﺖ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﻣﺎﻧﻨﺪ ﭘﻴﺎﻣﱪﺍﻥ ﺩﻳﮕﺮ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻓﺮﻳﺪ ﻭﺟﺪﻯ ﺍﻭ‬
‫ﺭﺍ ﳘﺎﻥ ﺍﺩﺭﻳﺲ ﻧﱮ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﮔﻮﻳﻨﺪ‪ :‬ﺟﺪ‪ ‬ﺣﻀﺮﺕ ﻧﻮﺡ ﺑﻮﺩ ﻭ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ »ﺑ‪‬ﻌﻞ« ﻧﺎﻡ ﺑﱴ ﺑﻮﺩ ﺩﺭ ﺑ‪‬ﻌﻠﺒﻚ‪ ،‬ﻭ ﺍﻳﻦ ﻧﺎﻡ‪ ،‬ﺍﺯ ﻧﺎﻡ ﺁﻥ ﺑﺖ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮ‬
‫ﺍﻫﻞ ﺑﻌﻠﺒﻚ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻧﻴﺰ‪ ،‬ﭼﻴﺰﻫﺎﻯ ﻏﲑ ﻣﻌﻘﻮﻝ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺎﻣﻰ ﺍﺯ ﺁ‪‬ﺎ ﳕﻰﺑﺮﺩ ﻭ ﺩﺭ ﻧﻘﻞ ﺁ‪‬ﺎ‪ ،‬ﭘﺎﻯ ﻛﻌﺐ ﺍﻻﺣﺒﺎﺭ ﻭ ﻭﻫﺐ ﺑﻦ ‪‬ﻣ‪‬ﻨﺒ‪ِ ‬ﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻴﺰﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ‬
‫ﺗﻔﺴﲑ ﺍﻟﺪﺭﺍﳌﻨﺜﻮﺭ ﻧﻘﻞ ﻭ ﺭﺩ‪ ‬ﻣﻰﻛﻨﺪ ﻭ ﻧﻴﺰ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺑﻌﻀﻰ ﺍﺧﺒﺎﺭ ﺷﻴﻌﻪ ﻫﺴﺖ ﻛﻪ‪ :‬ﺍِﻟﻴﺎﺱ ﳘﻴﺸﻪ ﺯﻧﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﺁ‪‬ﺎ ﺍﺧﺒﺎﺭ ﺿﻌﻴﻒﺍﻧﺪ )ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ١٧‬ﺹ ‪(١٦٦‬‬
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‫ﺍﻟﻴﺴﻊ ‪.‬‬
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‫ﺍﺳﺒﺎﻁ ‪.‬‬
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‫ﺍﹶﻳ‪‬ﻮﺏ = ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﻣﺸﻬﻮﺭ‪ ،‬ﻧﺎﻥ ﻣﺒﺎﺭﻛﺶ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺑﺘﺪﺍ ﺑﻪ ﺁﻧﭽﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭﺑﺎﺭﻩ ﻭﻯ ﮔﻔﺘﻪ ﻧﻈﺮ ﻣﻰ ﻛﻨﻴﻢ ﺳﭙﺲ ﺳﺮﺍﻍ ﻛﻠﻤـﺎﺕ ﺩﻳﮕـﺮ ﻣـﻰﺭﻭﱘ‬
‫]ﺍﻧﺒﻴﺎﺀ‪ [٨٤-٨٣:‬ﻳﻌﲎ‪ :‬ﺍﻳ‪‬ﻮﺏ ﻭﻗﱴ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺭﺍ ﻧﮕﺎﻩ ﻛﺮﺩ ﻛﻪ ﺑﻪ ﻣﻦ ﻧﺎﮔﻮﺍﺭﻯ ﺭﺳﻴﺪ ﻭ ﺗﻮ ﺍﺯ ﳘﻪ ﺭﺣﻴﻤﺎﻥ ﺭﺣﻴﻢﺗﺮﻯ‪ ،‬ﭘﺲ ﺍﺟﺎﺑﺘﺶ ﻛﺮﺩﱘ ﻭ ﳏﻨﱴ ﻛﻪ ﺩﺍﺷﺖ ﺑﺮ ﻃﺮﻑ ﳕﻮﺩﱘ ﻭ‬
‫ﻛﺴﺎﻥ ﻭ ﻧﻈﲑ ﻛﺴﺎﻧﺶ ﺭﺍ ﺑﺎ ﺁ‪‬ﺎ ﻳﺪﻭ ﺩﺍﺩﱘ‪ ،‬ﺭﲪﱴ ﺑﻮﺩ ﺍﺯ ﺟﺎﻧﺐ ﺣﻀﺮﺕ ﺍﻳﻮﺏ ﮔﺮﻓﺘﺎﺭﻯ ﻭ ﻧﺎﮔﻮﺍﺭﻯ ﺩﺍﺷﺖ »ﺍﺯﻧ‪‬ﻰ ‪‬ﻣﺴ‪‬ﲎ ﺍﻟﻀ‪ ‬ﺮ« ﺩﺭ ﻣﻔﺮﺩﺍﺕ ﮔﻮﻳﺪ‪ :‬ﺿﺮ‪) ‬ﺑﻪ ﺿﻢ ﺍﻭﻝ( ﺑﻪ ﻣﻌﲎ ﺑﺪ‬
‫ﺣﺎﱃ ﻭ ﳏﻨﺖ ﺍﺳﺖ ﺧﻮﺍﻩ ﺩﺭ ﻧﻔﺲ ﺑﺎﺷﺪ ﻳﺎ ﺩﺭ ﺑﺪﻥ ﻭ ﻳﺎ ﺩﺭ ﺧﺎﺭﺝ ﻣﺎﻧﻨﺪ ﻛﻤﻰ ﻣﺎﻝ ﻭ ﻣﻘﺎﻡ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﮔﻔﺘﻪ‪ :‬ﺿﺮ‪ ‬ﺑﻪ ﻓﺘﺢ ﻭ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺿﺮﺭ ﺍﺳﺖ‪ ،‬ﻳﺎ ﺑﻪ ﻓﺘﺢ ﺍﻭ‪‬ﻝ )ﻣﺼﺪﺭ( ﺑﻪ‬
‫ﻣﻌﲎ ﺿﺮﺭ ﺭﺳﺎﻧﺪﻥ ﻭ ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺑﻪ ﻣﻌﲎ ﺿﺮﺭ ﺍﺳﺖ‪.‬‬
‫ﺿﺮ‪ ‬ﺑﻀﻢ‪ ‬ﺍﻭ‪‬ﻝ ﺷﺎﻣﻞ ﳏﻨﺖ ﺑﺪﻥ ﻭ ﻣﺎﻝ ﻭ ﻏﲑﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ‪‬‬
‫ﺿﺮ‪ ‬ﺑﻪ ﺿﻢ‪ ‬ﺍﻭ‪‬ﻝ ﳐﺼﻮﺹ ﺑﻪ ﺿﺮﺭ ﺑﺪﻥ ﺍﺳﺖ ﻣﺜﻞ ﻣﺮﺽ ﻭ ﻻﻏﺮﻯ ﻭ ﳓﻮﻩﻫﺎ‪،‬‬
‫ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭ ﺗﻔﺴﲑ ﺁﻳﻪ ﻓﻮﻕ ﻓﺮﻣﻮﺩﻩ‪ :‬‬
‫ﻭ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﺍﻋﻤ‪‬ﺎﺳﺖ‪ .‬ﻭ ﺩﺭ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤١‬ﺍﺯ ﺳﻮﺭﻩ ﺹ‪ ،‬ﺿﺮ‪ ‬ﺭﺍ ﺷﺎﻣﻞ ﻣﺼﻴﺒﺖ ﺑﺪﻥ ﻭ ﻛﺴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﻭ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﳘﺎﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﮔﺬﺷﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺩﻭ ﻛﻼﻡ ﺑﺎ ﻫﻢ ﳕﻰﺳﺎﺯﻧﺪ‪.‬‬
‫ﺩﻳﮕﺮﻯ ﺍﻳﻨﻜﻪ ‪ :‬ﺍﻳ‪‬ﻮﺏ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻫﻢ ﺍﺯ ﺟﻬﺖ ﺑﺪﻥ ﳏﻨﺖ ﺩﺍﺷﺖ ﻭ ﻫﻢ ﺍﺯ ﺟﻬﺖ ﻛﺴﺎﻥ ﺯﻳﺮﺍ ﺩﺭ ﺑﻴﺎﻥ ﻗﺒﻮﻝ ﺩﻋﺎﻳﺶ ﻓﺮﻣﻮﺩﻩ‪ :‬ﳏﻨﱴ ﻛﻪ ﺩﺍﺷﺖ ﺑﺮ ﻃﺮﻑ ﻛﺮﺩﱘ ﻭ ﻛﺴﺎﻧﺶ ﺭﺍ ﺑﻪ‬
‫ﺩﻭ ﺩﺍﺩﱘ ﻭ ﺁﻳﺎﺕ ﺳﻮﺭﻩ ﺹ ﺩﺭﺑﺎﺭﻩ ﳏﻨﺖ ﺑﺪﱏ ﺍﺵ ﺭﻭﺷﻦﺗﺮ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺖ‬
‫ﺳﻮ‪‬ﻡ ﺍﻳﻨﻜﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺁﺗ‪‬ﻴﻨﺎ ‪‬ﻩ ﺍﹶﻫ‪ ‬ﻠﹶﻪ« ﭼﻴﺴﺖ؟ ﻇﺎﻫﺮ ﺁﻳﻪ ﺁﻧﺴﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻛﺴﺎﻧﺶ ﺭﺍ ﺑﻪ ﻭﻯ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻛﺴﺎﻥ ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩ ﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﻛﺴﺎﻥ ﺍﻭ‬
‫ﻣﺘﻔﺮ‪‬ﻕ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺳﻮﻯ ﻭﻯ ﺑﺎﺯﮔﺸﺘﻨﺪ ﻭﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ‪ .‬ﻭﱃ ﻗﺮﺁﻥ ﺩﺭ ﺯﻧﺪﻩ ﺷﺪﻥ ﺁ‪‬ﺎ ﺻﺮﻳﺢ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺳﻮﺭﻩ ﺹ ﺗﻔﺼﻴﻞ ﻗﻀﻴ‪‬ﻪ ﭼﻨﲔ ﺍﺳﺖ ]ﺹ‪ [٤٤-٤١:‬ﻳﻌﲎ‪ :‬ﻳﺎﺩ ﻛﻦ ﺑﻨﺪﻩ ﻣﺎ‬
‫ﺍﻳ‪‬ﻮﺏ ﺭﺍ ﭼﻮﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩ ﻛﻪ ﺷﻴﻄﺎﻥ ﺑﻪ ﻣﻦ ﺭﻧﺞ ﻭ ﺍﺫﻳ‪‬ﺖ ﺭﺳﺎﻧﻴﺪ‪) ،‬ﮔﻔﺘﻴﻢ( ﻗﺪﻡ ﺑﺰﻥ ﺑﺎ ﭘﺎﻳﺖ ﻭ ﺑﺮﻭ‪ ،‬ﺍﻳﻦ ﺷﺴﺘﺸﻮ ﮔﺎﻩ ﺧﻨﻚ ﻭ ﺁﺷﺎﻣﻴﺪﱏ ﺍﺳﺖ‪ .‬ﻛﺴﺎﻧﺶ ﻭ ﻧﻈﲑﺷﺎﻥ ﺭﺍ‬
‫ﺑﺪﻭ ﺩﺍﺩﱘ‪ ،‬ﻣﺮﲪﱴ ﺑﻮﺩ ﺍﺯ ﺟﺎﻧﺐ ﻣﺎ ﻭ ﺗﺬﻛﹼﺮﻯ ﺧﺮﺩﻣﻨﺪﺍﻥ ﺭﺍ‪ ،‬ﺑﻪ ﺩﺳﺖ ﺧﻮﻳﺶ ﺩﺳﺘﻪ ﺗﺮﻛﻪ )ﻳﺎ ﻋﻠﻒ ﺧﺸﻚ( ﺑﺮ ﮔﲑ ﻭ ﺑﺎ ﺁﻥ ﺑﺰﻥ ﻭ ﻧﻘﺺ ﻋﻬﺪ ﻣﻜﻦ ﻣﺎ ﺍﻭ ﺭﺍ ﺻﺒﻮﺭ ﻳﺎﻓﺘﻴﻢ ﻧﻴﻜﻮ‬
‫ﺑﻨﺪﻩﺍﻯ ﺑﻮﺩ ﻭ ﺑﺴﻴﺎﺭ ﺗﻮﺑﻪ ﮔﺮ‪.‬‬
‫ﻧﻈﺮﻯ ﺑﻪ ﺁﻳﺎﺕ ﻓﻮﻕ‬
‫ﺏ« ﺍﻳﻦ ﲨﻠﻪ ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﺍﻭ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺳﺮﮔﺬﺷﺖ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﻭﻯ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻮﻋﻈﻪ ﻭ ﺗﺴﻠﻴﺖ ﻭ ﺗﻘﻮﻳﺖ ﺭﻭﺣﻰ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫»ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻋ‪‬ﻠﹾﺪِﻧﺎ ﺍﹶﻳ‪‬ﻮ ‪‬‬
‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢ« ﻧﻘﻞ ﻣﻰﳕﺎﻳﺪ‪.‬‬
‫ﺐ ‪‬ﻭ ﻋ‪‬ﺬﺍﺏ« ﻧﺼﺐ ﺑﻪ ﻣﻌﲎ ﺭﻧﺞ ﺍﺳﺖ‪ ،‬ﮔﻮﻳﻨﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﲨﻠﻪ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺁﻣﺪﻩ‪ ،‬ﺷﻴﻄﺎﻥ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺗﺎ ﻣﺎﻝ ﻭ ﺍﻭﻻﺩ ﺍﻭ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ ﻭ‬
‫ﺼ ٍ‬
‫»ﺍﹶﻧ‪‬ﻰ ‪‬ﻣﺴ‪ِ‬ﻨ ‪‬ﻰ ‪‬ﺑ‪‬ﻨ ‪‬‬
‫ﺑﺪﻧﺶ ﺭﺍ ﺑﻴﻤﺎﺭ ﻛﻨﺪ‪ .‬ﻭﱃ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺍﺩ ﻭﺳﻮﺳﻪﻫﺎ ﻭ ﺧﻴﺎﳍﺎﻯ ﺷﻴﻄﺎﱏ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﳏﻨﺖ ﺩﺭ ﺳﻴﻨﻪﺍﺵ ﭘﻴﺪﺍ ﻣﻰﺷﺪﻩ ﻧﻈﲑ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ [٢٠١:‬ﺩﺭ ﻣﻨﺎﺟﺎﺕ ﺩﻭ‪‬ﻡ ﺍﺯ ﻣﻨﺎﺟﺎﺕ‬
‫ﺱ ﺻ‪‬ﺪ‪‬ﺭﻯ« ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺍﺳﺖ‪.‬‬
‫ﻚ‪...‬ﺷ‪‬ﻴ‪‬ﻄﺎﻧﹰﺎ ﻳ‪‬ﻐ‪‬ﻮﻳﲎ ﹶﻗ ‪‬ﺪ ﻣ‪‬ﻠﹶﺎ َﺀ ﺑِﺎﻟﹾﻮ‪‬ﺳ‪‬ﻮﺍ ِ‬
‫ﺧﺴﻤﺔ ﻋﺸﺮ ﻫﺴﺖ‪» :‬ﺍﹶﳍﻰ ﺍﹶﺷ‪‬ﻜﹸﻮ ﺍِﻟﹶﻴ ‪‬‬
‫ﺴﻞﹲ ﺑﺎ ِﺭﺩ‪ ‬ﻭ ﺷ‪‬ﺮﺍﺏ« ﮔﻔﺘﻪﺍﻧﺪ ﻳﻌﲎ ﭘﺎﻳﺖ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﺑﻜﻮﺏ ﻭ ﭼﻨﲔ ﻛﺮﺩ ﻭ ﭼﺸﻤﻪﺍﻯ ﺍﺯ ﺯﻳﺮ ﭘﺎﻳﺶ ﺟﻮﺷﻴﺪ‪.‬‬
‫ﺾ ِﺑﺮِﺟ‪‬ﻠﺮ ‪‬ﻙ ﻫﺬﺍ ‪‬ﻣ ‪‬ﻐ‪‬ﺘ ‪‬‬
‫»ﹸﺍ ‪‬ﺭ ﹸﻛ ‪‬‬
‫ﻚ« ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳ‪‬ﻮﺏ‬
‫ﺾ ِﺑ ِﺮ ‪‬ﺟ ِﻠ ‪‬‬
‫ﺭ‪‬ﻛﺾ ﺑﻪ ﻣﻌﲎ ﺗﻨﺪ ﺭﻓﱳ ﻭ ﻓﺮﺍﺭ ﺍﺳﺖ ﻣﺜﻞ ]ﺍﻧﺒﻴﺎﺀ‪ [١٢:‬ﻳﻌﲎ ﭼﻮﻥ ﻋﺬﺍﺏ ﻣﺎ ﺭﺍ ﺍﺣﺴﺎﺱ ﻛﺮﺩﻧﺪ ﺁﻧﮕﺎﻩ ﺍﺯ ﺷﻬﺮ ﻓﺮﺍﺭ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺁﻳﻪ »ﹸﺍ ‪‬ﺭ ﹸﻛ ‪‬‬
‫ﻗﺪﺭﺕ ﭘﺎ ﺷﺪﻥ ﻭ ﻗﺪﻡ ﺯﺩﻥ ﻭ ﺭﻓﱳ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﺧﺪﺍ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﺻﺤ‪‬ﺖ ﺑﻴﺎﺑﺪ ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺗﻨﺪ ﺑﺮﻭ ﻭ ﻳﺎ ﳏﻜﻢ ﻗﺪﻡ ﺑﺰﻥ ﺑﻨﺎ ﺑﺮ ﺁﻧﻜﻪ ﺭﻛﺾ ﺑﻪ ﻣﻌﲎ ﻗﺪﻡ ﺯﺩﻥ ﻫﻢ ﺑﺎﺷﺪ‪.‬‬
‫ﺴﻞﹲ ﺑﺎ ِﺭﺩ‪ ‬ﻭ ﺷ‪‬ﺮﺍﺏ‪ «‬ﺍﺯ ﺍﻳﻦ ﲨﻠﻪ ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﺁﰉ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﺧﻮﺭﺩﻩ ﻭ ﺷﺴﺘﺸﻮ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫»ﻫﺬﺍ ‪‬ﻣ ‪‬ﻐ ‪‬ﺘ ‪‬‬
‫ﺚ ﺿﻐﺚ« ﺑﻪ ﻣﻌﲎ ﻳﻚ ﺩﺳﺘﻪﺗﺮ ﻛﻪ ﻳﺎ ﻋﻠﻒ ﺧﺸﻚ ﻳﺎ ﻳﻚ ﺩﺳﺘﻪ ﺗﺮﻛﻪ ﻧﺮﻡ ﺍﺳﺖ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺁﻣﺪﻩ ﻛﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﳏﻨﺖ ﺯﻧﺶ ﰉ ﺻﱪﻯ ﻭ ﻧﺎﺭﺍﺣﱴ‬
‫ﺤ ‪‬ﻨ ﹸ‬
‫ﺏ ِﺑ ِﻪ ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬
‫ﻀ ِﺮ ‪‬‬
‫» ‪‬ﺧﺬﹲ ِﺑ‪‬ﻴ ِﺪ ‪‬ﻙ ﺿ‪‬ﻐ‪‬ﺜﹰﺎ ﹶﻓ ‪‬‬
‫ﻛﺮﺩ ﺍﻳ‪‬ﻮﺏ ﻗﺴﻢ ﺧﻮﺭﺩ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺷﻔﺎ ﻳﺎﻓﱳ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﰉﺻﱪﻳﺶ ﺗﺄﺩﻳﺐ ﳕﺎﻳﺪ ﺧﺪﺍ ﺩﺭ ﻣﻘﺎﻡ ﻭﻓﺎ ﺑﻪ ﺳﻮﮔﻨﺪ ﻓﺮﻣﻮﺩ ﺑﺎ ﻳﻚ ﺩﺳﺘﻪ ﺗﺮﻛﻪ ﻧﺮﻡ ﻳﻚ ﺑﺎﺭ ﺑﺰﻥ ﻭ ﻧﻘﺾ ﻗﺴﻢ ﻣﻜﻦ‪.‬‬
‫ﺩﺭ ﭘﺎﻳﺎﻥ ﺍﻳﻦ ﲝﺚ‪ ،‬ﻧﻜﺎﺕ ﺯﻳﺮ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ‪.‬‬
‫‪ -١‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ‪ :‬ﺷﻴﻄﺎﻥ ﭘﺲ ﺍﺯ ﺍﺟﺎﺯﻩ ﺧﺪﺍ ﺩﺭ ﺑﺪﻥ ﺍﻳ‪‬ﻮﺏ ﺩﻣﻴﺪ‪ ،‬ﺑﺪﻧﺶ ﻳﻜﭙﺎﺭﭼﻪ ﺯﺧﻢ ﺷﺪ‪ ،‬ﺩﺭ ﺯﲬﻬﺎ ﻛﺮﻣﻬﺎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ ﭼﻮﻥ ﻳﻜﻰ ﺍﺯ ﺁ‪‬ﺎﺑﻪ ﺯﻣ ﲔ ﻣﻰﺍﻓﺘﺎﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺭﻭﻥ ﺯﺧﻢ‬
‫ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﺑﺪﻧﺶ ﮔﻨﺪﻳﺪﻩ ﺷﺪ‪ ،‬ﻣﺮﺩﻡ ﺍﻭ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺑﲑﻭﻥ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻣﺰﺑﻠﻪﺍﻯ ﺍﻧﺪﺍﺧﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﺳﻨﺪ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻣﺮﺩﻯ ﻭﺍﻗﻊ ﺍﺳﺖ ﺑﻪ ﻧﺎﻡ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﲝﺮ‪ ،‬ﺍﺭﺑﺎﺏ ﺭﺟﺎﻝ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺿﻌﻴﻒ ﺍﺳﺖ‪ ،‬ﻗﻮﻟﺶ ﺍﻋﺘﺒﺎﺭﻯ ﻧﺪﺍﺭﺩ‪،‬ﺗﻘﺮﻳﺒ ﹰﺎ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﳏﺎﻝ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ‬
‫ﻳﻚ ﻧﻔﺮ ﻫﺎﺩﻯ ﻭ ﭘﻴﺎﻣﱪ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﻣﺮﺩﻡ ﭘﻴﺶ ﺍﻭ ﺑﻴﺎﻳﻨﺪ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ ﺑﻪ ﺍﻳﻦ ﻭﺿﻊ ﺑﻴﺎﻧﺪﺍﺯﺩ ﺗﺎ ﻣﻴﺰﺍﻥ ﺻﱪ ﺍﻭ ﻣﻌﻠﻮﻡ ﻛﻨﺪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺁﻣﺪﻩ ﭘﺲ ﺷﻴﻄﺎﻥ ﺍﺯ ﺣﻀﻮﺭ ﺧﺪﺍﻭﻧﺪ ﺑﲑﻭﻥ ﺭﻓﺘﻪ‬
‫ﺍﻳ‪‬ﻮﺏ ﺭﺍ ﺍﺯ ﻛﻒ ﭘﺎ ﺗﺎ ﻛﻠﻪﺍﺵ ﺑﺪﻣﻠﻬﺎﻯ ﺳﺨﺖ ﻣﺒﺘﻼ ﺳﺎﺧﺖ ﻭ ﺍﻭ ﺳﻔﺎﱃ ﮔﺮﻓﺖ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﲞﺮﺍﺷﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺧﺎﻛﺴﺘﺮﻧﺸﺴﺘﻪ ﺑﻮﺩ‪.‬‬
‫‪ -٢‬ﺩﺭ ﻛﺘﺎﺏ ﻗﺼﺺ ﻗﺮﺁﻥ ﺗﺄﻟﻴﻒ ﺻﺪﺭ ﺑﻼﻏﻰ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻗﺼﺺ ﻗﺮﺁﻥ ﺗﺄﻟﻴﻒ ﳏﻤ‪‬ﺪ ﺍﲪﺪ ﺟﺎﺩﺍﳌﻮﱃ ﺗﺮﲨﻪ ﺁﻗﺎﻯ ﺳﻴﺪ ﳏﻤﺪ ﺑﺎﻗﺮ ﻣﻮﺳﻮﻯ ﺩﺭ ﺣﺎﻻﺕ ﺍﻳ‪‬ﻮﺏ ﺩﺍﺳﺘﺎﻥ ﺷﲑﻳﲎ ﻧﻘﻞ ﺷﺪﻩ‬
‫ﻛﻪ ﺩﺭ ﺁﻥ‪ ،‬ﺷﻴﻄﺎﻥ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻣﻰﺭﻭﺩ ﻭ ﺩﺭ ﻫﺮ ﻧﻮﺑﺖ ﺭﺧﺼﺖ ﮔﺮﻓﺘﻪ ﻣﺎﻝ ﻭ ﺍﻭﻻﺩ ﻭ ﺳﻼﻣﺖ ﺑﺪﻥ ﺣﻀﺮﺕ ﺍﻳ‪‬ﻮﺏ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﻰﺑﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺭﻭﺯ ﺳﻴﺎﻩ ﻣﻰﻧﺸﺎﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﳘﺎﻥ ﻗﻀﻴﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻮﺭﺍﺕ ﻛﺘﺎﺏ ﺍﻳ‪‬ﻮﺏ ﺑﺎﺏ ﺍﻭ‪‬ﻝ ﻭ ﺩﻭ‪‬ﻡ ﻣﻨﻘﻮﻝ ﺍﺳﺖ ﺁﻗﺎﻯ ﻣﻮﺳﻮﻯ ﺩﺭ ﭘﺎﻭﺭﻗﻰ ﺗﺮﲨﻪ ﺧﻮﺩ ﻣﺘﺬﻛﺮ ﺷﺪﻩ ﻛﻪ ﺍﻳﻦ‬
‫ﺩﺍﺳﺘﺎﻥ ﺍﺯ ﻗﺮﺁﻥ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﻛﺘﺐ ﺗﻔﺎﺳﲑ ﺍﺳﺖ ﻛﻪ ﺧﻴﻠﻰ ﺷﺒﺎﻫﺖ ﺑﻪ ﻧﻘﻞ ﺗﻮﺭﺍﺕ ﺩﺍﺭﺩ‪ ،‬ﻭﱃ ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﺍﻳﻦ ﺍﺷﺎﺭﻩ ﺭﺍ ﻫﻢ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﺎﮔﻔﻨﻪ ﳕﺎﻧﺪ‪ :‬ﻧﻘﻞ ﺍﻳﻨﮕﻮﻧﻪ ﺣﻜﺎﻳﺎﺕ ﺩﺭ ﻛﺘﺎﰉ ﻛﻪ ﻧﺎﻡ ﺁﻧﺮﺍ ﻗﺼﺺ ﻗﺮﺁﻥ ﮔﺬﺍﺷﺘﻪﺍﱘ ﻣﻨﺎﺳﺐ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﻳﻨﻬﺎ ﻗﺼﺺ ﻗﺮﺁﻥ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﻭ ﺍﺛﺒﺎﺕ ﺁ‪‬ﺎ ﺧﻴﻠﻰ ﻣﺸﻜﻞ ﺍﺳﺖ ‪.‬‬
‫‪ -٣‬ﺩﺭ ﺧﺼﺎﻝ ﺻﺪﻭﻕ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ‪ ...:‬ﺍﻳ‪‬ﻮﺏ ﺑﻪ ﳘﻪ ﳏﻨﺘﻬﺎﻳﺶ‪ ،‬ﺑﻮﻯ ﺍﻭ ﺑﺪ ﻧﺸﺪ‪ ،‬ﺻﻮﺭﺗﺶ ﻧﺎﭘﺴﻨﺪ ﻧﮕﺮﺩﻳﺪ‪ ،‬ﭼﺮﻙ ﻭ ﺧﻮﱏ ﺍﺯ ﺑﺪﻧﺶ ﺑﲑﻭﻥ ﻧﻴﺂﻣﺪ‪،‬‬
‫ﻛﺴﻰ ﺑﻪ ﻫﻨﮕﺎﻡ ﺩﻳﺪﻥ ﺍﻭ ﺍﺯ ﻭﻯ ﻣﺘﻨﻔﹼﺮ ﻧﮕﺮﺩﻳﺪ ﻭ ﻭﺣﺸﺖ ﻧﻨﻤﻮﺩ‪ ،‬ﻭ ﺩﺭ ﻫﻴﭻ ﺟﺎﻯ ﺑﺪﻧﺶ ﻛﺮﻡ ﺗﻮﻟﻴﺪ ﻧﮕﺮﺩﻳﺪ ﺍﱁ )ﲝﺎﺭ ﺝ ‪ ١٢‬ﺹ ‪ ٣٤٨‬ﻃﺒﻊ ﺟﺪﻳﺪ( ﳎﻠﺴﻰ »ﻋﻠﻴﻪ ﺍﻟﺮﲪﻪ« ﺑﻌﺪ ﺍﺯ‬
‫ﻧﻘﻞ ﺍﻳﻦ ﺣﺪﻳﺚ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺧﱪ ﺑﻪ ﻣﺬﻫﺐ ﺍﻫﻞ ﻛﻼﻡ ﺍﺯ ﺍﻣﺎﻣﻴ‪‬ﻪ ﺍﻭﻓﻖ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺯ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺑﻮﺩﻥ ﻣﱰﻩﺍﻧﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﺯ ﺳﻴﺪ ﻣﺮﺗﻀﻰ ﻋﻠﻢ ﺍﳍﺪﻯ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﻔﺘﻪ‪:‬‬
‫ﻣﺮﺿﻬﺎﺋﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺩﻳﺪﻥ ﺁ‪‬ﺎ ﺗﻨﻔﹼﺮ ﻣﻰﻛﻨﺪ ﻫﻴﭻ ﻳﻚ ﺩﺭ ﺍﻧﺒﻴﺎﺀ ﻧﺒﺎﻳﺪ ﺑﺎﺷﺪ‪.‬‬
‫‪ -٤‬ﺍﻳ‪‬ﻮﺏ ﺑﻪ ﻃﻮﺭ ﺣﺘﻢ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﻗﺮﺁﻥ ﻣﻰﺧﻮﺍﻧﻴﻢ ]ﺍﻧﻌﺎﻡ‪ [٨٤:‬ﻭ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺭﺩﻳﻒ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺁﻣﺪﻩ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ‬
‫ﺍﺯ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ﻭﱃ ﻳﻘﲔ ﻧﻴﺴﺖ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺍﲰﻌﻴﻞ ﭘﺴﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﺷﺪ‪.‬‬
‫‪ -٥‬ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻋﻈﻴﻢ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﺩﺍﺭﺍﻯ ﻣﻘﺎﻡ ﻭﺍﻻﺋﻰ ﺍﺳﺖ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺍﻭ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﺍﻧﺒﻴﺎﺀ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ ﴰﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﺻﻠﺤﺎﺀ ﺍﺳﺖ‬
‫ﺍﻧﻌﺎﻡ‪ ٨٥-٨٤ :‬ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺹ ﺻﱪ ﺍﻭ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﺑﻨﺪﻩ ﻧﻴﻜﻮ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ ]ﺹ‪.[٤٤:‬‬
‫ﻼ ﻃﺒﻴﻌﻰ ﻭ ﺩﻟﭽﺴﺐ ﺍﺳﺖ ﻭ ﺍﺯ ﻛﻠﻤﺎﺕ ﺿﺪ‪ ‬ﻭ ﻧﻘﻴﺾ ﻭ ﻣﻀﻄﺮﺏ ﻭ ﮔﻴﺞ ﻛﻨﻨﺪﻩ ﻣﱪ‪‬ﺍ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫‪ -٦‬ﺁﻧﭽﻪ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﺑﺰﺭﮔﻮﺍﺭ ﮔﻔﺘﻪ ﻛﺎﻣ ﹰ‬
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‫ﺩﺍﻭﺩ = ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﭘﺪﺭ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﺷﺎﻧﺰﺩﻩ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﻛﺘﺎﰉ ﺩﺍﺷﺘﻪ ﺑﻪ ﻧﺎﻡ ﺯﺑﻮﺭ ]ﻧﺴﺎﺀ‪ ] ،[١٦٣:‬ﺍﻧﺒﻴﺎﺀ‪[١٠٥:‬‬
‫ﺑﺎ ﻣﻼﺣﻈﻪ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺯﺑﻮﺭ ﻛﺘﺎﺏ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺣﻮﺍﻝ ﺍﻭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﺷﺮﺡ ﺯﻳﺮ ﺍﺳﺖ‪.‬‬
‫‪ -١‬ﺍﻭ ﺩﺭ ﺟﻮﺍﱏ ﺍﺯ ﻟﺸﮕﺮﻳﺎﻥ ﻃﻈﺎﻟﻮﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺟﻨﮓ ﻓﺮﻣﺎﻧﺪﻩ ﺩﴰﻦ ﺭﺍ ﻛﻪ ﺟﺎﻟﻮﺕ ﻧﺎﻡ ﺩﺍﺷﺖ ﺑﻜﺸﺖ‪ .‬ﺧﺪﺍ ﺑﻪ ﺍﻭ ﭘﺎﺩﺷﺎﻫﻰ ﻭ ﺣﻜﻤﺖ ﺩﺍﺩ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﻣﻰﺧﻮﺍﺳﺖ ﺑﻪ ﻭﻯ‬
‫ﺗﻌﻠﻴﻢ ﻛﺮﺩ ]ﺑﻘﺮﻩ‪.[٢٥١:‬‬
‫‪ -٢‬ﺑﻪ ﻫﻨﮕﺎﻡ ﺫﻛﺮ ﺧﺪﺍ ﻛﻮﻫﻬﺎ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﺑﺎ ﺍﻭ ﻫﻢ ﺁﻭﺍﺯ ﻣﻰﺷﺪﻧﺪ ﻛﻪ ﺩﺭ »ﺍﻭﺏ« ﮔﺬﺷﺖ ﻭ ﺧﺪﺍ ﺁﻫﻦ ﺭﺍ ﺑﺮ ﺍﻭ ﻧﺮﻡ ﻛﺮﺩ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻛﻪ ﺍﺯ ﺁﻫﻦ ﺯﺭﻩﻫﺎﻯ ﻭﺳﻴﻊ ﺑﺴﺎﺯﺩ ﻭ‬
‫ﺣﻠﻘﻪﺯﺭﻩ ﺭﺍ ﺑﺎ ﺍﻧﺪﺍﺯﻩ ﻭ ﻳﻚ ﺷﻜﻞ ﮔﺮﺩﺍﻧﺪ ﻭ ﻋﻤﻞ ﺻﺎﱀ ﺑﻜﻨﺪ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻋﻤﻞ ﻣﺮﺩﻡ ﺁﮔﺎﻩ ﺍﺳﺖ‪] .‬ﺳﺒﺎﺀ‪[١٠:‬‬
‫‪ )٣‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺩﺭ ﺣﻜﻮﻣﺖ ﻭ ﻗﻀﺎﻭﺕ ﺩﺭ ﺯﻣﲔ ﺧﻠﻴﻔﻪ ﻭ ﺟﺎﻧﺸﲔ ﺧﻮﻳﺶ ﻛﺮﺩ ﻛﻪ ﺩﺭ »ﺧﻠﻒ« ﮔﺬﺷﺖ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪ ﺣﻖ ﻗﻀﺎﻭﺕ ﻛﻨﺪ ﻭ ﺗﺎﺑﻊ ﻫﻮﺍﻯ ﻧﻔﺲ‬
‫ﻧﺸﻮﺩ‪] .‬ﺹ‪.[٢٦:‬‬
‫‪ -٤‬ﺍﻭ ﺑﻨﺪﻩ ﺧﺪﺍ ﻭ ﻋﻠﻢ ﻭ ﺟﻨﮓ ﻧﲑﻭﻣﻨﺪ ﺑﻮﺩ ﻭ ﺑﻪ ﺧﺪﺍ ﺑﻴﺸﺘﺮ ﻣﺘﻮﺟ‪‬ﻪ ﻣﻰﺷﺪ ﻭ ﺑﻪ ﺩﺭﮔﺎﻫﺶ ﻣﻰﻧﺎﻟﻴﺪ‪ ،‬ﺧﺪﺍ ﻛﻮﻫﻬﺎ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﺭﺍ ﻣﺴﺨ‪‬ﺮ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﺗﺴﺒﻴﺢ ﺑﺎ ﺍﻭ ﻫﻢ ﺁﻭﺍﺯ ﺷﻮﻧﺪ‬
‫ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻭ ﺭﺍ ﳏﻜﻢ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺑﻪ ﺍﻭ ﺣﻜﻤﺖ ﻭ ﻓﺼﻞ ﺧﻄﺎﺏ ﻋﻄﺎ ﳕﻮﺩ‪] .‬ﺹ‪[٢٠-١٧:‬‬
‫‪ -٥‬ﺧﺪﺍﻭﻧﺪ ﻛﺘﺎﰉ ﺑﻪ ﻧﺎﻡ ﺯﺑﻮﺭ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻧﻘﻞ ﻛﺮﺩﱘ ‪.‬‬
‫‪ -٦‬ﻛﻔﹼﺎﺭ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺯﺑﺎﻥ ﺍﻭ ﻭ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻟﻌﻨﺖ ﺷﺪﻧﺪ ﻛﻪ ﻧﺎ ﻓﺮﻣﺎﱏ ﻛﺮﺩﻩ ﻭ ﻃﻐﻴﺎﻥ ﻣﻰﻭﺭﺯﻳﺪﻧﺪ ]ﻣﺎﺋﺪﻩ‪.[٧٨:‬‬
‫‪ -٧‬ﺍﻭ ﺍﺯ ﺍﻓﻀﻞ ﺍﻧﺒﻴﺎﺀ ﺑﻮﺩ ﻭ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺑﻮﺩ ]ﺍﺳﺮﺍﺀ‪.[٥٥:‬‬
‫‪ -٨‬ﺩﻭ ﻭﺍﻗﻌﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﻜﻰ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻭ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺩﻳﮕﺮﻯ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﺍﻭ ﺁﻣﺪﻩ ﻛﻪ ﺫﻳﻼ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫‪] -١‬ﺍﻧﺒﻴﺎﺀ‪.[٨٠-٧٨:‬‬
‫ﻧﻔﺶ ﺑﻪ ﻗﻮﻝ ﻃﱪﺳﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﻮﺳﻔﻨﺪ ﻭ ﺷﺘﺮ ﺩﺭ ﺷﺐ ﻭﺍﺭﺩ ﺯﺭﻋﻰ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺑﺪﻭﻥ ﭼﻮﭘﺎﻥ ﺑﭽﺮﻧﺪ‪ ،‬ﻛﻪ ﮔﻮﺳﻔﻨﺪﺍﻥ ﮔﺮﻭﻫﻰ ﺷﺐ ﻫﻨﮕﺎﻡ ﺩﺭ ﺯﺭﻉ ﺩﻳﮕﺮﺍﻥ ﭼﺮﻳﺪﻧﺪ‪.‬‬
‫ﺍﺯ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺩﺭ ﻳﻚ ﻭﺍﻗﻌﻪ ﺑﻮﺩﻩ ﻭ ﺍﳌﻴﺰﺍﻥ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺟﻜﻢ ﻣﺸﺎﻭﺭ ﺩﺍﻭﺩ ﻭﺍﺭﺩ ﻗﻀﺎﻭﺕ ﻣﻰﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﺣﻜﻢ ﺍﺯ ﺁﻥ ﺩﺍﻭﻭﺩ ﺑﻮﺩ ﻭ‬
‫ﺷﺎﻳﺪ ﻣﺸﺎﻭﺭﻩ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺑﻮﺩ ﻛﻪ ﺯﻣﻴﻨﻪ ﺧﻼﻓﻔﺖ ﻭ ﺟﺎﻧﺸﻴﲎ ﺳﻠﻴﻤﺎﻥ ﻓﺮﺍﻫﻢ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﻓﻘﻴﻪ ﺍﺯ ﲨﻴﻞ ﺑﻦ ﺩﺭ‪‬ﺍﺝ ﺍﺯ ﺯﺭﺍﺭﻩ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪: ...‬‬
‫ﻫﺮ ﺩﻭ ﺣﻜﻢ ﻧﻜﺮﺩﻧﺪ ﺑﻠﻜﻪ ﻣﻨﺎﻇﺮﻩ ﻭ ﺑﺘﺎﺩﻝ ﻧﻈﺮ ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﺁﻥ ﺭﺍ ﻓﻬﻤﻴﺪ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﺁﻣﺪﻩ ﻛﻪ ﺩﺍﻭﺩ ﺣﻜﻢ ﻛﺮﺩ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺍﺯ ﺁﻥ ﺻﺎﺣﺐ ﺯﺭﻉ ﺑﺎﺷﺪ ﻭﱃ ﺳﻠﻴﻤﺎﻥ ﺣﻜﻢ ﻛﺮﺩ ﻛﻪ ﺧﺴﺎﺭﺕ ﺩﺭ ﺁﻥ ﺳﺎﻝ ﺍﺯ ﺷـﲑ ﻭ ﭘـﺸﻢ ﻭ ﻧﺘـﺎﻳﺞ‬
‫ﮔﻮﺳﻔﻨﺪﺍﻥ ﭘﺮﺩﺍﺧﺖ ﮔﺮﺩﺩ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻛﻪ ﻫﺮ ﺩﻭ ﺩﺭﺑﺎﺭﻩ ﺣﻜﻢ ﻣﺸﺎﻭﺭﻩ ﻣﻰﻛﺮﺩﻩ ﻭ ﺩﺍﻭﺩ ﺭﺃﻯ ﺩﺍﺩﻩ ﻛﻪ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻳﺎ ﺑﻌﻀﻰ ﺍﺯ ﺁ‪‬ﺎ ﺩﺭ ﻋﻮﺽ ﺧﺴﺎﺭﺕ ﺩﺍﺩﻩ ﺷﻮﻧﺪ ﻭﱃ ﺳﻠﻴﻤﺎﻥ ﺭﺃﻯ ﺩﺍﺩﻩ ﻛﻪ ﺍﺯ‬
‫ﻣﻨﺎﻓﻊ ﺁ‪‬ﺎ ﻣﺴﺘﻬﻠﻚ ﮔﺮﺩﺩ ﻭ ﺩﺍﻭﺩ ﻧﻴﺰ ﺭ؟ﻯ ﺍﻭ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺣﻜﻢ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺻﻼﺡ ﺩﺭ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﺣﻜﻢ ﻣﻄﺎﺑﻖ ﺭﺃﻯ ﺳﻠﻴﻤﺎﻥ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺯﺭﻉ ﺧﺴﺎﺭﺕ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﻣﻰﮔﺮﻓﺖ ﻭ ﻫﻢ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺩﺭ ﺩﺳﺖ ﺻﺎﺣﺒﺎﻥ ﺧﻮﺩ ﻣﻰﻣﺎﻧﺪﻧﺪ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﻭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺧﻼﺻﻪ ﺁﻥ ﭼﻨﲔ‬
‫ﺍﺳﺖ ﺣﻜﻢ ﺩﺍﻭﺩ ﻧﻴﺰ ﻣﺜﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ ﻭ ﻓﻘﻂ ﺧﻮﺍﺳﺖ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻭﺻ‪‬ﻰ ﻭ ﺟﺎﻧﺸﲔ ﺍﻭﺳﺖ ﻭ ﺩﺭ ﺣﻜﻢ ﺍﺧﺘﻼﻑ ﻧﻜﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﻣﻰﻛﺮﺩﻧـﺪ‬
‫ﻣﻰﻓﺮﻣﻮﺩﻧﺪ‪ » :‬ﻭ ﻛﹸﻨ‪‬ﺎ ِﻟﺤ‪‬ﻜﹾﻤِﻬﺎ ﺷﺎ ِﻫﺪﻳ ‪‬ﻦ«‪.‬‬
‫ﺍﺯ ﺭﻭﺍﻳﺖ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﻣﻌﲎ ﺁﻳﻪ ﺁﻥ ﺍﺳﺖ‪ :‬ﺩﺍﻭﺩ ﻭ ﺳﻠﻴﻤﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺣﺮﺙ ﺣﻜﻢ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺩﺍﻭﺩ ﺣﻜﻢ ﺭﺍ ﻣﻴﺪﺍﻧﺴﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﻧﻴﺰ ﻓﻬﻤﺎﻧﺪ ﺗﺎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‬
‫ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺍﻭ ﻭﺻﻰ‪ ‬ﺩﺍﻭﺩ ﺍﺳﺖ‪.‬‬
‫ﻭﺍﻗﻌﻪ ﺩﻭ‪‬ﻡ‬
‫]ﺹ‪.[٢٦-٢١:‬‬
‫ﻳﻌﲎ‪ :‬ﺁﻳﺎ ﺧﱪ ﻭ ﺩﺍﺳﺘﺎﻥ ﺧﺼﻮﻣﺖ ﻛﻪ ﺍﻫﻞ ﺩﻋﻮﻯ ﺑﺮ ﻏﺮﻓﻪ ﺩﺍﻭﺩ ﺑﺎﻻ ﺭﻓﺘﻨﺪ ﺑﻪ ﺗﻮ ﺭﻓﺘﻨﺪ ﺑﻪ ﺗﻮ ﺭﺳﻴﺪﻩ ﺍﺳﺖ؟ ﭼﻮﻥ ﺑﺮ ﺩﺍﻭﺩ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺘﺮﺳﻴﺪ‪ ،‬ﮔﻔﺘﻨﺪ‪ :‬ﻣﺘـﺮﺱ ﺩﻭ‬
‫ﺻﺎﺣﺐ ﺩﻋﻮﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﻣﺎ ﺑﺮ ﺑﻌﻀﻰ ﲡﺎﻭﺯ ﻛﺮﺩﻩ ﻣﻴﺎﻥ ﻣﺎ ﺣﻜﻢ ﻛﻦ ﻭ ﺟﻮﺭ ﻣﻜﻦ ﻭ ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﺭﻫﱪﻯ ﻛﻦ‪ .‬ﺍﻳﻦ ﺑﺮﺍﺩﺭ ﻣﻦ ﺍﺳﺖ ﻧﻮﺩ ﻭ ﻧﻪ ﻣﻴﺶ ﺩﺍﺭﺩ‪ ،‬ﻣﻦ ﻓﻘﻂ ﻳﻚ‬
‫ﻣﻴﺶ ﺩﺍﺭﻡ ﻣﻰﮔﻮﻳﺪ‪ ،‬ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻦ ﺩﻩ ﻭ ﻛﻔﻴﻠﻢ ﮔﺮﺩﺍﻥ ﻭ ﺩﺭ ﮔﻔﺘﺎﺭ ﺑﺮ ﻣﻦ ﻏﻠﺒﻪ ﻛﺮﺩﻩ‪ .‬ﺩﺍﻭﺩ ﮔﻔﺖ‪ :‬ﺣﻘﹼﺎ ﻛﻪ ﺩﺭ ﺧﻮﺍﺳﱳ ﻣﻴﺶ ﺗﻮ ﻛﻪ ﺑﺮ ﻣﻴﺸﻬﺎﻯ ﺧﻮﺩ ﺿﻤﻴﻤﻪ ﻛﻨﺪ ﺑﺎ ﺗﻮ ﺳﺘﻢ ﻛﺮﺩﻩ‬
‫ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺷﺮﻳﻜﺎﻥ ﺑﻪ ﳘﺪﻳﮕﺮ ﺳﺘﻢ ﻣﻰﻛﻨﻨﺪ ﻣﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺍﻋﻤﺎﻝ ﺻﺎﳊﻪ ﺍﳒﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺁ‪‬ﺎ ﻛﻢ ﺍﻧﺪ‪ ،‬ﺩﺍﻭﺩ ﺑﺪﺍﻧﺴﺖ ﻛﻪ ﺍﻣﺘﺤﺎﻧﺶ ﻛﺮﺩﻩﺍﱘ‪ ،‬ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ‬
‫ﺧﻮﻳﺶ ﺁﻣﺮﺯﺵ ﺧﻮﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﺭﻛﻮﻉ ﺍﻓﺘﺎﺩ ﻭ ﺑﺮﮔﺸﺖ ‪.‬‬
‫ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺭﺍ ﺑﺮ ﺍﻭ ﲞﺸﻴﺪﱘ ﻭ ﺑﺮﺍﻯ ﺍﻭ ﻧﺰﺩ ﻣﺎ ﺗﻘﺮ‪‬ﺏ ﻭ ﺑﺎﺯﮔﺸﺖ ﺧﻮﰉ ﻫﺴﺖ‪ .‬ﺍﻯ ﺩﺍﻭﺩ ﻣﺎ ﺗﻮ ﺭﺍ ﺩﺭ ﺯﻣﲔ ﺟﺎﻧﺸﲔ ﻛﺮﺩﱘ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪ ﺣﻖ‪ ‬ﺩﺍﻭﺭﻯ ﻛﻦ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﭼﻨﺪ ﻣﻄﻠﺐ ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ‪.‬‬
‫ﺴﻮ‪ ‬ﺭﻭﺍ« ﻭ »ﺩ‪‬ﺧ‪‬ﻠﹸﻮﺍ« ﲨﻊ ﺍﻧﺪ ﻭ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺁ‪‬ﺎ ﭼﻨﺪ ﻧﻔﺮ ﺭﺍ ﳘﺮﺍﻩ ﺁﻭﺭﺩﻩ ﺑﺎﺷﻨﺪ‪.‬‬
‫‪ -١‬ﺍﻫﻞ ﳐﺎﻣﺼﻪ ﺩﻭ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ ﻭﱃ ﭼﻨﺪ ﻧﻴﺰ ﺑﺎ ﺁ‪‬ﺎ ﺁﻣﺪﻩﺍﻧﺪ ﺯﻳﺮﺍ »‪‬ﺗ ‪‬‬
‫‪ -٢‬ﺍﻫﻞ ﺩﻋﻮﻯ ﺑﺮ ﻏﺮﻓﻪ ﺩﺍﺭﺩ ﺑﺎﻻ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﳏﻞ ﻣﻌﻤﻮﱃ ﻭﺍﺭﺩ ﻧﺸﺪﻩﺍﻧﺪ ﻭ ﺩﺍﻭﺩ ﺍﺯ ﺁﻥ ﻭﺿﻊ ﺑﻪ ﻫﺮﺍﺱ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺩﺭ ﺑﺎﻧﺎﻥ ﺍﺟﺎﺯﻩ ﻭﺭﻭﺩ ﻧﺪﺍﻩﺍﻧﺪ ﻭ ﻳﺎ ﻣﻮﻗﻊ‬
‫ﻭﺭﻭﺩ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﳏﻀﺮ ﺍﻭ ﻧﺒﻮﺩﻩ ﻭ ﺩﺭ ﺑﺴﺘﻪ ﺑﻮﺩ ﻭ ﺍﻫﻞ ﺩﻋﻮﻯ ﭼﺎﺭﻩﺍﻯ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﺟﺰ ﺁﻥ ﻛﻪ ﺍﺯ ﺩﻳﻮﺍﺭ ﺑﺎﻻ ﺑﺮﻭﻧﺪ ﻭ ﺍﮔﺮ ﳏﺮﺍﺏ ﺑﻪ ﻣﻌﲎ ﻣﻌﺒﺪ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﻰﺷﻮﺩ ﻛﻪ‬
‫ﻭﻗﺖ ﻋﺒﺎﺩﺕ ﻭ ﻣﻨﺎﺟﺎﺕ ﺩﺍﻭﺩ ﺑﻮﺩﻩ ﻧﻪ ﻭﻗﺖ ﭘﺬﻳﺮﺍﺋﻰ‪.‬‬
‫ﺏ« ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻳﻜﻰ ﺁﻥ ﻛﻪ ﺍﺯ ﺩﻳﻮﺍﺭ ﺑﺎﻻ ﺭﻓﺘﻨﺪ ﻭ ﺩﻳﮕﺮﻯ ﺁﻥ ﻛﻪ‬
‫ﺩﺭ ﻗﺼﺺ ﻗﺮﺁﻥ ﻧﻮﺷﺘﻪ ﳏﻤﺪ ﺍﲪﺪ ﺟﺎﺩﺍﳌﻮﱃ ﺗﺮﲨﻪ ﺁﻗﺎﻯ ﺳﻴﺪ ﳏﻤﺪ ﺑﺎﻗﺮ ﻣﻮﺳﻮﻯ ﺩﺭ ﲨﻠﻪ »‪‬ﺗﺴ‪ ‬ﻮﺭ‪‬ﻭﺍ ﺍﻟﹾﻤِﺤﺮﺍ ‪‬‬
‫ﺩﺭ ﺍﻃﺮﺍﻑ ﺩﺍﻭﺩ ﭼﻮﻯ ﺩﻳﻮﺍﺭ ﺣﻠﻘﻪ ﺯﺩﻧﺪ ﻳﻌﲎ ﺣﻠﻘﻪ ﺯﺩﻧﺪ ﮔﻮﺋﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﺩﺍﻭﺩ ﺩﺭ ﳏﺮﺍﺏ ﺩﻳﻮﺍﺭﻯ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﺮﺱ ﺩﺍﻭﺩ ﻇﺎﻫﺮﹰﺍ ﺍﺯ ﰉ ﻣﻮﻗﻊ ﻭﺍﺭﺩ ﺷﺪﻥ ﺁ‪‬ﺎﺳﺖ‪.‬‬
‫‪ -٣‬ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﺩﻋﻮﻯ ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺑﻮﺩﻩﺍﻧﺪ ﻧﻪ ﻣﻠﻚ ﻳﻜﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻛﺜﺮ ﻣﻔﺴ‪‬ﺮﺍﻥ ﺑﻪ ﭘﲑﻭﻯ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻫﻞ ﺩﻋﻮﻯ ﻛﻪ ﺑﺮ ﺩﺍﻭﺩ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﭼﻨﺪ‬
‫ﻧﻔﺮ ﻣﻠﻚ ﺑﻮﺩﻩﺍﻧﺪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﻓﺮﺳﺘﺎﺩ ﻭ ﺧﻮﺍﺳﺖ ﺩﺍﻭﺩ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﻨﺪ‪...‬‬
‫ﺑﻌﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺼﻮﺻﻴﺎﺕ ﻗﺼ‪‬ﻪ ﻣﺜﻞ ﺑﺎﻻ ﺭﻓﱳ ﺑﺮ ﺩﻳﻮﺍﺭ ﻭ ﻭﺭﻭﺩ ﻏﲑ ﻋﺎﺩﻯ ﻛﻪ ﺍﻭ ﺭﺍ ﺗﺮﺳﺎﻧﺪﻧﺪ‪ ،‬ﻭ ﻛﺬﺍ ﺗﻮﺟ‪‬ﻪ ﺩﺍﻭﺩ ﻛﻪ ﺍﻳﻦ ﺍﻣﺘﺤﺎﻥ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ﻧﻪ ﻗﻀﻴﻪ ﻋﺎﺩﻯ ﻭ ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪ ﺣﻖ ﺩﺍﻭﺭﻯ ﻛﻦ ﻭ ﭘﲑﻭ ﻫﻮﺍﻯ ﻧﻔﺲ ﻣﺒﺎﺵ ﻭ ﻇﻬﻮﺭﺵ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻣﺘﺤﺎﻧﺶ ﻛﺮﺩﻩ ﺗﺎ ﺍﻭ ﺭﺍ ﺩﺭ ﺧﻼﻓﺖ ﻭ ﻗﻀﺎﻭﺕ ﳏﻜﻢ ﻭ ﻣﺘﻮﺟ‪‬ﻪ ﻛﻨﺪ‪ .‬ﳘﻪ ﺍﻳﻨﻬﺎ ﻣﺆﻳ‪‬ﺪﺍﻧﺪ‬
‫ﻛﻪ ﻭﺍﺭﺩ ﺷﺪﮔﺎﻥ ﻣﻠﻚ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺑﺸﺮ ﺩﺭ ﺁﻣﺪﻩﺍﻧﺪ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﻗﺼ‪‬ﻪ ﲤﺜﹼﻞ ﺍﺳﺖ ﻛﻪ ﭼﻨﺪ ﻧﻔﺮ ﻣﻠﻚ ﺩﺭ ﺻﻮﺭﺕ ﺍﻫﻞ ﺩﻋﻮﻯ ﳑﺜﹼﻞ ﺷﺪﻩ ﻭ ﻗﻀﺎﻭﺕ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻭ ﺣﻜﻢ ﺩﺍﻭﺩ ﻛﻪ‬
‫ﻚ‪ «...‬ﺍﮔﺮ ﺣﻜﻢ ﻣﻨﺠ‪‬ﺰ ﺑﺎﺷﺪ ﺣﻜﻤﻰ ﺍﺳﺖ ﺩﺭ ﻇﺮﻑ ﲤﺜﹼﻞ ﻣﺜﻞ ﺁﻥ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﻭ ﺁﻥ ﺣﻜﻢ ﺭﺍ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻇﺮﻑ ﲤﺜﹼـﻞ‬
‫ﮔﻔﺖ‪» :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻇ ﹶﻠ ‪‬ﻤ ‪‬‬
‫ﺗﻜﻠﻴﻒ ﻧﻴﺴﺖ ﻣﺎﻧﻨﺪ ﻋﺎﱂ ﺭﺅﻳﺎ‪ ،‬ﺗﻜﻠﻴﻒ ﻓﻘﻂ ﺩﺭ ﻋﺎﱂ ﺷﻬﻮﺩ ﻭ ﻣﺎﺩ‪‬ﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻋﺎﱂ ﺷﻬﻮﺩ ﻭﺍﻗﻌﻪﺍﻯ ﺍﺗﻔﺎﻕ ﻧﻴﺎﻓﺘﺎﺩﻩ ﻭ ﻧﻪ ﺩﺭ ﺁﻥ ﺍﻫﻞ ﺧﺼﻮﻣﺖ ﻭ ﻣﻴﺶ ﻭ ﻣﻴﺶﻫﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ‬
‫ﺧﻄﺎﻯ ﺩﺍﻭﺩ ﺭﺍ ﻣﺜﻞ ﺧﻄﺎﻯ ﺁﺩﻡ ﺩﺭ ﺗﻜﻠﻴﻒ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﭼﺮﺍ ﻣﻠﻚﻫﺎ ﺁﻥ ﻃﻮﺭ ﻭﺍﺭﺩ ﺷﺪﻩ ﻭ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﺭﺍ ﺗﺮﺳﺎﻧﺪﻩﺍﻧﺪ؟! ﻭ ﭼﺮﺍ ﻗﻀﻴ‪‬ﻪ ﻣﻴﺶ ﻭ ﻣﻴﺶﻫﺎ ﺭﺍ ﺟﻌﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺣﺎﱃ ﻛـﻪ‬
‫ﻭﺍﻗﻌﻴ‪‬ﺖ ﻧﺪﺍﺷﺘﻪ ﺁﻳﺎ ﺁﻥ ﻳﻚ ﺩﺭﻭﻍ ﺣﺴﺎﰉ ﻧﺒﻮﺩ؟!! ﺁﻳﺎ ﺧﺪﺍ ﳕﻰﺗﻮﺍﻧﺴﺖ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺑﺎ ﻭﺿﻊ ﺩﻳﮕﺮﻯ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺷﻨﻮﻧﺪﻩ ﻃﺒﻴﻌﻰ ﺑﺎﺷﺪ ﺍﻣﺘﺤﺎﻥ ﻛﻨﺪ؟‪.‬‬
‫ﺍﮔﺮ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻮﺍﺗﺮ ﻭ ﻗﻄﻌﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻛﻪ ﺍﻫﻞ ﺩﻋﻮﻯ ﻣﻠﻚ ﺑﻮﺩﻩﺍﻧﺪ ﻧﺎﭼﺎﺭ ﻗﺒﻮﻝ ﻣﻰﻛﻨﻴﻢ ﻭ ﮔﺮﻧﻪ ﲪﻞ ﺑﺮ ﻣﻌﻨﺎﻯ ﻋﺎﺩﻯ ﺍﺯ ﻫﺮ ﭼﻴﺰ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻮﺍﺗﺮ ﺍﺯ ﻛﺠﺎ ﻣﻰﺗﻮﺍﻥ‬
‫ﻳﺎﻓﺖ ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﻓﻘﻂ ﺩﻭ ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭ ﺍﺳﻨﺎﺩﺵ ﺩﻗﹼﺖ ﻭ ﲢﻘﻴﻖ ﺷﻮﺩ‪ .‬ﻭﺍﻧﮕﻬﻰ ﻣﻄﻠﺐ ﺭﺍ ﻣﺜﻞ ﻗﻀﻴ‪‬ﻪ ﺁﺩﻡ ﺩﺍﻧﺴﱳ ﻭ ﺑﻪ ﺧﻮﺍﺏ ﺗﺸﺒﻴﻪ‬
‫ﻛﺮﺩﻥ ﻭ ﻧﻈﲑ ﻗﻀﺎﻭﺕ ﺩﺭ ﺧﻮﺍﺏ ﺩﺍﻧﺴﱳ ﻭ‪ ...‬ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺑﺴﻴﺎﺭ ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﻗﻀﻴ‪‬ﻪ ﺭﺍ ﺍﺯ ﻣﺴﲑ ﺍﺻﻠﻰ ﻣﻨﺤﺮﻑ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﻇﺎﻫﺮ ﺁﻳﺎﺕ ﺑﺎ ﺁﻥ ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ ﻭ ﳘـﺎﻥ‬
‫ﻼ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﻧﻴﻜﻮﺳﺖ ﻛﻪ ﺁﻳﺎﺕ ﺭﺍ ﺩﺭ ﻇﻬﻮﺭ ﺍﻭ‪‬ﱃ ﺑﮕﺬﺍﺭﱘ ﻛﻪ ﻗﺒ ﹰ‬
‫‪ -٤‬ﺍﺷﻜﺎﻝ ﻣﺴﺌﻠﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﰉ ﺁﻧﻜﻪ ﺑﻪ ﺳﺨﻦ ﻣﺪ‪‬ﻋﻰ ﻋﻠﻴﻪ ﮔﻮﺵ ﺑﺪﻫﺪ ﻭ ﺍﺯ ﺍﻭ ﺗﻮﺿﻴﺢ ﲞﻮﺍﻫﺪ ﻭ ﻳﺎ ﺍﺯ ﻣﺪ‪‬ﻋﻰ ﺷﺎﻫﺪ ﺑﻄﻠﺒﺪ ﻓﻮﺭﻯ ﻗﻀﺎﻭﺕ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪ‬
‫ﻚ ﺍِﱃ ﻧِﻌﺎ ِﺟ ِﻪ« ﻭ ﭼﻮﻥ ﭘﻴﺎﻣﱪﺍﻥ ﻣﻌﺼﻮﻡﺍﻧﺪ ﭼﻨﲔ ﻛﺎﺭﻯ ﺍﺯ ﺩﺍﻭﺩ ﺳﺮ ﳕﻰﺯﺩ ﭘﺲ ﺁ‪‬ﺎ ﻣﻠﻚ ﺑﻮﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﺍﻣﺘﺤﺎﱏ ﻭ ﺩﺭ ﻋﺎﱂ ﲤﺜﹼﻞ ﻣﻠﻚ ﺑﻮﺩﻩ‬
‫ﺠِﺘ ‪‬‬
‫ﻚ ﺍﹶﱃ ‪‬ﻧ ‪‬ﻌ ‪‬‬
‫ﺠ ِﺘ ‪‬‬
‫ﺴﺆ‪‬ﺍ ِﻝ ‪‬ﻧ ‪‬ﻌ ‪‬‬
‫ﻚ ِﺑ ‪‬‬
‫»ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻇ ﹶﻠ ‪‬ﻤ ‪‬‬
‫ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﺍﻳﻨﻜﻪ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﺑﺪﻭﻥ ﲢﻘﻴﻖ ﺍﺯ ﻣﺪ‪‬ﻋﻰ‪ ،‬ﻋﺠﻠﻪ ﻛﺮﺩ ﺣﺘﻤﻰ ﺍﺳﺖ ﻭ ﺑﺪﻧﺒﺎﻝ ﺁﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻛﺮﺩ ﻭ ﺭﻛﻮﻉ ﳕﻮﺩ ﻭ ﺑﻪ ﺧﺪﺍ ﺑﺮﮔﺸﺖ ﻭ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﻭ‬
‫ﺳﺨﻦ ﮔﻔﱳ ﺑﻪ ﺻﻮﺭﺕ ﺍﻣﺘﺤﺎﻥ ﺩﺭ ﺁﻣﺪ ﺩﺭ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺗﺮﺩﻳﺪ ﻛﺮﺩ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺁﻳﺎﺕ ﳕﻰﮔﻮﻳﺪ ﻛﻪ ﺍﻭ ﻗﻀﺎﻭﺕ ﻧﺎﺣﻖ ﻛﺮﺩ ﻭ ﺍﻫﻞ ﺩﻋﻮﻯ ﭘﺲ ﺍﺯ ﻗﻀﺎﻭﺕ ﺍﻭ ﺑﺮﺍﻩ ﺧﻮﺩ ﺭﻓﺘﻨﺪ ﺑﻠﻜﻪ ﻓﻘﻂ ﮔﻔﺖ‪ :‬ﺑﺮﺍﺩﺭﺕ ﺑﺎ ﺗﻮ ﺳﺘﻢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺑﻌﺪ ﺍﺯ ﮔﻔﱳ ﺍﻳﻦ ﺳﺨﻦ‬
‫ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺗﺄﺛﺮ ﮔﻔﺘﻪ ﻓﻮﺭﹰﺍ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ ﻭ ﺍﺳﺘﻐﻔﺎﺭﻩ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﻭﻗﺖ ﺷﺮﻭﻉ ﺑﻪ ﳓﻘﻴﻖ ﳕﻮﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﺑﻪ ﺣﻖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﺁﻥ ﻋﺠﻠﻪ ﻳﻚ ﺍﻣﺘﺤﺎﱏ ﺑﻮﺩ ﻛﻪ ﭘﻴﺶ ﺁﻣﺪ‬
‫ﻭ ﻓﻮﺭﹰﺍ ﺁﻧﺮﺍ ﺑﺎ ﺍﺳﺘﻐﻔﺎﺭ ﺟﱪﺍﻥ ﳕﻮﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﻋﺠﻠﻪ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﭼﻨﺪﺍﻥ ﻣﻬﻢ ﻧﻴﺴﺖ ﳐﺼﻮﺻﹰﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﻣﺘﺤﺎﻥ ﺧﺪﺍﺋﻰ ﺩﺭ ﺑﲔ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻧﻈﲑ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺩﺭ ﺣﺎﻻﺕ ﺣﻀﺮﺕ‬
‫ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﻰﺧﻮﺍﻧﻴﻢ‪] :‬ﺍﻋﺮﺍﻑ‪ [١٥١-١٥٠:‬ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻣﻮﺳﻰ ﺍﺯ ﻣﻮﻯ ﺳﺮ ﺑﺮﺍﺩﺭﺵ ﮔﺮﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﻣﻰﻛﺸﻴﺪ ﺑﻪ ﮔﻤﺎﻥ‬
‫ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﺧﻮﻳﺶ ﻛﻮﺗﺎﻫﻰ ﻛﺮﺩﻩ ﺗﺎ ﺟﺮﻳﺎﻥ ﮔﻮﺳﺎﻟﻪ ﭘﻴﺶ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﻃﻪ ﺁﻣﺪﻩ ﻛﻪ ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪» :‬ﭼﻪ ﭼﻴﺰ ﺗﻮ ﺭﺍ ﻣﺎﻧﻊ ﺷﺪ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻳﺪﻯ ﮔﻤﺮﺍﻩ ﺷﺪﻧﺪ‬
‫ﺍﺯ ﻣﻦ ﭘﲑﻭﻯ ﻛﲎ ﺁﻳﺎ ﳐﺎﻓﺖ ﻓﺮﻣﺎﻥ ﻣﻦ ﻛﺮﺩﻯ؟ ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪ ...‬ﺗﺮﺳﻴﺪﻡ ﻛﻪ ﺑﮕﻮﺋﻰ ﻣﻴﺎﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺧﺘﻼﻑ ﺍﻓﻜﻨﺪﻯ ﻭ ﻗﻮﻝ ﻣﺮﺍ ﺭﻋﺎﻳﺖ ﻧﻨﻤﻮﺩﻯ« ﺩﺭ ﺁﻳﻪ ﻓﻮﻕ ﻧﻴﺰ ﮔﻔﺖ‪ :‬ﭘﺴﺮ‬
‫ﻣﺎﺩﺭﻡ ﻗﻮﻡ ﻣﺮﺍ ﺿﻌﻴﻒ ﻛﺮﺩﻧﺪ ﻭ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺑﻜﺸﻨﺪﻡ ﻣﺮﺍ ﺩﺭ ﺭﺩﻳﻒ ﺳﺘﻤﮕﺮﺍﻥ ﻗﺮﺍﺭ ﻣﺪﻩ‪.‬‬
‫ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﻋﺬﺭ ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺮﺍ ﻭ ﺑﺮﺍﺩﺭﻡ ﺭﺍ ﺑﺒﺨﺶ ﻭ ﺑﺮﲪﺖ ﺧﻮﻳﺶ ﺩﺍﺧﻞ ﻛﻦ‪ .‬ﺗﻮ ﺍﺭﺣﻢ ﺍﻟﺮﺍﲪﻴﲎ‪.‬‬
‫ﻣﻮﺿﻮﻉ ﺍﺳﺘﻐﻔﺎﺭ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻋﺠﻠﻪﺍﻯ ﺩﺭ ﻛﺎﺭ ﺑﻮﺩﻩ ﻭ ﻣﻮﺳﻰ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ ﻛﻪ ﳕﻰﺑﺎﻳﺴﺖ ﻋﺠﻠﻪ ﳕﺎﻳﺪ ﻟﺬﺍ ﺁﻥ ﺭﺍ ﺟﱪﺍﻥ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺫﻳﻞ ﺍﻳﻦ ﺁﻳﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻇﺎﻫﺮ‬
‫ﺳﻴﺎﻕ ﺁﻳﻪ ﻭ ﺁﻥ ﭼﻪ ﺩﺭ ﺳﻮﺭﻩ ﻃﻪ ﺍﺳﺖ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻮﺳﻰ ﺑﺮ ﻫﺎﺭﻭﻥ ﻧﻴﺰ ﺧﺸﻢ ﮔﺮﻓﺘﻪ ﺑﻪ ﮔﻤﺎﻥ ﺁﻥ ﻛﻪ ﺩﺭ ﺟﺮﻳﺎﻥ ﮔﻮﺳﺎﻟﻪ ﻭ ﻣﻨﻊ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺩﺭ ﺍﻳﻦ ﻓﻜﺮ ﻛﻪ ﻣﻘﺘﻮﻣﺖ‬
 ‫ﺻﻼﺡ ﻧﻴﺴﺖ ﻛﻮﺗﺎﻫﻰ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻘﺪﺍﺭ ﺍﺧﺘﻼﻑ ﺳﻠﻴﻘﻪ ﻭ ﻛﺎﺭ ﻣﻴﺎﻥ ﺩﻭ ﭘﻴﻐﻤﱪ ﻣﻌﺼﻮﻡ ﺩﻟﻴﻠﻰ ﺑﺮ ﻣﻨﻊ ﺁﻥ ﻧﻴﺴﺖ ﻋﺼﻤﺖ ﻓﻘﻂ ﺩﺭ ﺍﺣﻜﺎﻡ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺳﻠﻴﻘﻪﻫﺎ ﻭ‬
‫ﺭﺍﻩﻫﺎ ﺯﻧﺪﮔﻰ‪.‬‬
‫ﻫﻜﺬﺍ ﮔﺮﻓﱳ ﻣﻮﺳﻰ ﻣﻮﻯ ﺳﺮ ﻫﺎﺭﻭﻥ ﺭﺍ‪ ...‬ﺗﺄﺫﻳﺐ ﺩﺭ ﺍﻣﺮ ﺍﺭﺷﺎﺩﻯ ﺍﺳﺖ ﻧﻪ ﻋﻘﻮﺑﺖ ﺩﺭ ﺍﻣﺮ ﻣﻮﺍﻭﻯ ﻫﺮ ﭼﻨﺪ ﺣﻖ ﺑﺎ ﻫﺎﺭﻭﻥ ﺑﻮﺩ ﻭ ﻟﺬﺍ ﭼﻮﻥ ﻫﺎﺭﻭﻥ ﻣﻄﻠﺐ ﺭﺍ ﮔﻔﺖ ﻣﻮﺳﻰ ﺍﻭ ﺭﺍ‬
‫ﻣﻌﺬﻭﺭ ﺩﺍﺷﺖ ﻭ ﮔﻔﺖ » ‪‬ﺭﺏ‪ ‬ﺍﻏﹾ ِﻔﺮ‪‬ﱃ ﻭ ِﻟﺎﹶﺧﻰ ﺍﱁ«‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﭼﻪ ﻣﺎﻧﻌﻰ ﺩﺍﺭﺩ ﺟﺮﻳﺎﻥ ﺩﺍﻭﺩ ﺭﺍ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺟﺮﻳﺎﻥ ﻣﻮﺳﻰ ﺑﺪﺍﻧﻴﻢ ﻛﻪ ﻋﺠﻠﻪ ﺩﺭ ﺳﺨﻦ ﮔﻔﱳ ﺍﺭﺩ ﺑﻌﺪ ﺍﺳﺘﻐﻔﺎﺭ ﳕﻮﺩﻭ‬
‫ﻒ« ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ‬
‫ﺨ ‪‬‬
‫ﻉ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻗﺎﻟﻮﺍ ﻻ ‪‬ﺗ ‪‬‬
‫ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻋﺠﻠﻪ ﺩﺍﻭﺩ ﺩﺭ ﺍﺛﺮ ﻓﺰﻋﻰ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻭﺭﻭﺩ ﺧﺼﻢ ﭘﻴﺶ ﺁﻣﺪﻩ ﻭ ﮔﺮﻧﻪ ﻋﺠﻠﻪ ﳕﻰﻛﺮﺩ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻧﻘﻞ » ﹶﻓ ﹶﻔ ِﺰ ‪‬‬
‫ﻋﻠﹼﺖ ﻋﺠﻠﻪ ﺩﺍﻭﺩ ﺭﺍ ﺭﻭﺷﻦ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺘﻐﻔﺎﺭﻫﺎ ﺩﺭ ﻛﻠﻤﺎﺕ ﺍﻧﺒﻴﺎﺀ ﻋﻈﺎﻡ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﺩﺭ ﺣﺎﻻﺕ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻩ ]ﺷﻌﺮﺍﺀ‪.[٨٢:‬‬
‫ﺗﻮﺟ‪‬ﻪ‬
‫ﻃﱪﺳﻰ ﺩﺭ ﳎﻤﻊ ﻣﻰﮔﻮﻳﺪ‪ :‬ﮔﻔﺘﻪﺍﻧﺪ ﺩﺍﻭﺩ ﺑﺴﻴﺎﺭ ﳕﺎﺯ ﻣﻰﺧﻮﺍﻧﺪ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺑﺮ ﻣﻦ ﻓﻀﻴﻠﺖ ﺩﺍﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺧﻠﻴﻞ ﺧﻮﻳﺶ ﮔﺮﻓﺘﻪﺍﻯ ﻫﻜﺬﺍ ﻡ‪.‬ﺳﻰ ﺭﺍ ﻛﻪ ﺑﺎ ﺍﻭ ﺳـﺨﻦ‬
‫ﮔﻔﺘﻪﺍﻯ‪ ،‬ﻧﺪﺍ ﺁﻣﺪ ﻣﺎ ﺁ‪‬ﺎ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﻩﺍﱘ ﺑﻪ ﭼﻴﺰﻳﻜﻪ ﺗﻮ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﻩﺍﱘ‬
‫ﺑﻪ ﭼﻴﺰﻳﻜﻪ ﺗﻮ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻧﻨﻤﻮﺩﱘ ﺍﮔﺮ ﲞﻮﺍﻫﻰ ﺍﻣﺘﺤﺎﻧﺖ ﻛﻨﻢ ﮔﻔﺖ ﺍﻣﺘﺤﺎﱎ ﻓﺮﻣﺎ‪ .‬ﺩﺍﻭﺩ ﺭﻭﺯﻯ ﺩﺭ ﳏﺮﺍﺏ ﺧﻮﺩ ﺑﻮﺩ ﻛﻪ ﻛﺒﻮﺗﺮﻯ ﺩﺭ ﺁﻥ ﺍﻓﺘﺎﺩ‪ ،‬ﺩﺍﻭﺩ ﺧﻮﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﮕﲑﺩ‪ ،‬ﭘﺮﻳﺪ ﺑﺮ‬
‫ﻭﺯﻧﻪ ﳏﺮﺍﺏ‪ ،‬ﺩﺍﻭﺩ ﺩﺭ ﺩﻧﺒﺎﻝ ﺁﻥ ﺑﺮ ﻭﺯﻧﻪ ﺭﻓﺖ‪ ،‬ﺍﺯ ﺁﳒﺎ ﻧﮕﺎﻩ ﻛﺮﺩ ﺩﻳﺪ ﺯﻥ ﺍﻭﺭﻳﺎ ﭘﺴﺮ ﺣﻴ‪‬ﺎﻥ ﻏﺴﻞ ﻣﻰﻛﻨﺪ ﺑﻪ ﺍﻭ ﻋﺸﻖ ﻭﺭﺯﻳﺪ ﺧﻮﺍﺳﺖ ﺗﺰﻭﳚﺶ ﻛﻨﺪ‪ ،‬ﺍﻭﺭﻳﺎ ﺭﺍ ﺑﻪ ﺩﻧﺒﺎﻝ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﻟﺸﮕﺮﻳﺎﻥ ﻓﺮﺳﺘﺎﺩ ﻭ ﮔﻔﺖ ﻛﻪ ﺩﺭ ﭘﻴﺶ ﺗﺎﺑﻮﺕ ﺳﻜﻴﻨﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻭﺭﻳﺎ ﻛﺸﺘﻪ ﺷﺪ ﻭ ﭼﻮﻥ ﻋﺪ‪‬ﻩ ﻭﻓﺎﺕ ﻣﻨﻘﻀﻰ ﮔﺮﺩﻳﺪ ﺩﺍﻭﺩ ﺯﻥ ﺍﻭ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺑﺎ ﺍﻭ ﻫﻢ ﺑﺴﺘﺮ ﺷﺪ ﻭ ﺍﺯ ﺍﻭ ﺳﻠﻴﻤﺎﻥ ﺑﻪ‬
‫ﺩﻧﻴﺎ ﺁﻣﺪ‪.‬‬
‫ﺩﺍﻭﺩ ﺭﻭﺯﻯ ﺩﺭ ﳏﺮﺍﺏ ﻣﺸﻎ‪.‬ﻝ ﺧﻮﺍﻧﺪﻥ ﺫﻛﺮ ﺑﻮ ﺩﻳﺪ ﺩﻭ ﻧﻔﺮ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻭ ﻃﺮﺡ ﺩﻋﻮﺍﻯ ﻣﻴﺶ ﻭ ﻣﻴﺸﻬﺎ ﺭﺍ ﻛﺮﺩﻧﺪ ﺩﺍﻭﺩ ﮔﻔﺖ‪ :‬ﺍﻭ ﺑﺎ ﺗﻮ ﺳﺘﻢ ﻛﺮﺩﻩ ﺍﺳﺖ‪...‬‬
‫ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﺑﻪ ﺩﻳﮕﺮﻯ ﻧﮕﺎﻩ ﻛﺮﺩ ﻭ ﺧﻨﺪﻳﺪ ﺩﺍﻭﺩ ﺑﺪﺍﻧﺴﺖ ﻛﻪ ﺁﻥ ﺩﻭ ﻣﻠﻚ ﺍﻧﺪ ﻭ ﺧﺪﺍ ﺑﻪ ﺷﻜﻞ ﺩﻭ ﺧﺼﻢ ﻓﺮﺳﺘﺎﺩﻩ ﺗﺎ ﺩﺭﺑﺎﺭﻩ ﮔﻨﺎﻫﺶ ﻣﻐﻠﻮﺑﺶ ﻛﻨﻨﺪ ﺩﺍﻭﺩ ﺗﻮﺑﻪ ﻛﺮﺩ ﻭ ﺁﻧﻘﺪﺭ‬
‫ﮔﺮﻳﺴﺖ ﻛﻪ ﺍﺯ ﺍﺷﻚ ﭼﺸﻤﺶ ﻋﻠﻒ ﺭﻭﺋﻴﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺁﻥ ﺑﻮﺩ ﻛﻪ‪ :‬ﺩﺍﻭﺩ ﺗﻮ ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺯ‪‬ﺎ ﻛﻪ ﺩﺍﺭﻯ ﭼﺮﺍ ﺯﻥ ﺍﻭﺭﻳﺎ ﺭﺍ ﻫﻢ ﮔﺮﻓﱴ ﻭ ﺍﻭ ﺭﺍ ﺑﻜﺸﱳ ﺩﺍﺩﻯ؟ ﻣﻴﺸﻬﺎ ﺑﻪ ﺟﺎﻯ ﺯﻧﺎﻥ ﺩﺍﻭﺩ ﻭ‬
‫ﻣﻴﺶ ﺑﻪ ﺟﺎﻯ ﺯﻥ ﺍﻭﺭﻳﺎﺳﺖ‪.‬‬
‫ﻃﱪﺳﻰ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﰉ ﺷﻚ‪ ‬ﻓﺎﺳﺪ ﻭ ﻧﺎﺻﺤﻴﺢ ﺍﺳﺖ ﺍﻳﻦ ﻋﻤﻞ ﺑﺮ ﺧﻼﻑ ﻋﺪﺍﻟﺖ ﺍﺳﺖ ﭼﻄﻮﺭ ﺭﻭﺍﺳﺖ ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍ ﻛﻪ ﺍﻣﻨﺎﺀ ﻭﺣﻰ ﻭ ﺳﻔﺮﺍﺀ ﺧﺪﺍ‬
‫ﺑﲔ ﺧﻠﻖ ﻭ ﺧﺪﺍﻳﻨﺪ ﺩﺭ ﺻﻔﺖ ﻛﺴﻰ ﺑﺎﺷﻨﺪ ﻛﻪ‪ ،‬ﺷﻬﺎﺩﺗﺶ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻭﺻﻔﻰ ﺑﺎﺷﻨﺪ ﻛﻪ ﺷﻨﻴﺪﻧﺶ ﺗﻨﻔﹼﺮ ﺁﻭﺭ ﺍﺳﺖ ﺍﻧﺒﻴﺎﺀ ﺍﻟﻠﹼﻪ ﺍﺯ ﺁﻥ ﭘﺎﻙ ﺍﻧﺪ ﺍﺯ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﻣﺮﺩﻯ ﭘﻴﺶ ﻣﻦ ﺁﻳﺪ ﻭ ﺑﮕﻮﻳﺪ‪ :‬ﺩﺍﻭﺩ ﺯﻥ ﺍﻭﺭﻳﺎ ﺭﺍ ﺑﺰﱏ ﮔﺮﻓﺖ‪ .‬ﺍﻭ ﺭﺍ ﺩﻭ ﺣﺪ‪ ‬ﺧﻮﺍﻫﻢ ﺯﺩ ﻳﻜﻰ ﺣﺪ‪ ‬ﺑﺮﺍﻯ ﻧﺒﻮ‪‬ﺕ ﻛﻪ ﺑﻪ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﭼﻨﲔ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻭ‬
‫ﺩﻳﮕﺮﻯ ﺣﺪ‪ ‬ﺑﺮﺍﻯ ﺍﺳﻼﻡ‪.‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺍﺻﻞ ﺍﻓﺴﺎﻧﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﺩﻭ‪‬ﻡ ﲰﻮﺋﻴﻞ ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﻭ ﺩﻭﺍﺯﺩﻫﻢ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪ ﺑﻪ ﻗﺪﺭﻯ ﺷﺮﻡ ﺁﻭﺭ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺳﺒﺐ ﺣﲑﺕ ﻫﺮ ﺑﻴﻨﻨﺪﻩ ﺍﺳﺖ ﻳﺎ ﻟﻠﻌﺠﺐ‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﺗﻮﺭﺍﺕ ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍ ﺑﺎ ﭼﻪ ﻧﻈﺮﻯ ﻣﻰﻧﮕﺮﻳﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺁﻣﺪﻩ ﻛﺎﺭ ﳝﻨﻔﺮ ﺳﺘﻤﮕﺮ ﻋﻴ‪‬ﺎﺵ ﺍﺳﺖ‪ .‬ﻧﻪ ﻛﺎﺭ ﻳﻚ ﭘﻴﻐﻤﱪ‪ ،‬ﺩﺭ ﺑﻨﺪ ‪٤‬ﻭ‪ ٥‬ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﺁﻥ ﻛﺘﺎﺏ‬
‫ﻣﻰﮔﻮﻳﺪ‪ :‬ﺩﺍﻭﺩ ﺑﻪ ﳏﺾ ﺩﻳﺪﻥ ﺯﻥ ﺍﻭﺭﻳﺎ ﻛﺴﺎﱏ ﻓﺮﺳﺘﺎﺩ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﺩﺍﻭﺩ ﺑﻼ ﻓﺎﺻﻠﻪ ﺑﺎ ﺍﻭ ﳘﺒﺴﺘﺮ ﺷﺪ ﻭ ﺯﻥ ﺣﺎﻣﻠﻪ ﮔﺮﺩﻳﺪﻭ ﲪﻞ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﻃـﻼﻉ ﺩﺍﻭﺩ ﺭﺳـﺎﻧﻴﺪ‬
‫)ﺍﻟﻌﻴﺎﺫﺑﺎﻟﻠﹼﻪ(‪.‬‬
‫ﻫﺎﻛﺲ ﺁﻣﺮﻳﻜﺎﺋﻰ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺫﻳﻞ ﻛﻠﻤﻪ ﺩﺍﻭﺩ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺑﻪ ﮔﻨﺎﻫﺎﻥ ﻗﺒﻴﺢ ﺍﻓﺘﺎﺩ ﻣﺜﻞ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺯﻧﺎﻥ ﻣﺘﻌﺪ‪‬ﺩ ﻣﻰﺩﺍﺷﺖ‪ ...‬ﮔﻨﺎﻫﺎﻥ ﺍﻭ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﺍﻭﺭﻳﺎ ﻭ ﺑﺖ ﺷﺒﻊ‬
‫ﺑﺴﻴﺎﺭ ﻗﻮﻯ ﺑﻮﺩ‪ .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻛﻠﻤﻪ »ﺗﻮﺭﺍﺕ« ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪.‬‬
‫ﺭﺍﺳﱴ ﺍﮔﺮ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﺒﻮﺩ ﻗﺪﺱ ﻭ ﭘﺎﻛﻰ ﭘﻴﺎﻣﱪﺍﻥ ﺭﺍ ﺍﺯ ﻛﺠﺎ ﺑﺪﺳﺖ ﻣﻰﺁﻭﺭﺩﱘ‪ .‬ﻗﺮﺁﻥ ﺣﺎﻣﻰ ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍ ﻭ ﺣﺎﻓﻆ ﻧﺎﻡ ﭘﺎﻙ ﺁ‪‬ﺎﺳﺖ ﺍﻭ‪‬ﻝ ﺍﻳﻦ ﻓﺼﻞ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ ﺁﻧﮕﺎﻩ ﻓﺮﻕ‬
‫ﻗﺮﺁﻥ ﻭ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻪ ﻧﻈﺮ ﺁﻭﺭﻳﺪ ﮔﺮ ﭼﻪ ﺍﻳﻦ ﻣﻘﺎﻳﺴﻪ ﺍﺯ ﺳﺎﺣﺖ ﻗﺮﺁﻥ ﺑﻪ ﺩﻭﺭ ﺍﺳﺖ ﺑﺒﲔ ﺗﻔﺎﻭﺕ ﺭﻩ‪...‬‬
‫ﺩﺭ ﺻﺎﰱ ﺑﻌﺪ ﺍﺯ ﻧﻘﻞ ﺣﺪﻳﺚ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﺣﺪ‪ ‬ﺯﺩﻥ ﻣﻰ ﮔﻮﻳﺪ‪:‬ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﻛﻪ ﺁﳓﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻫﺮ ﻛﻪ ﺣﺪﻳﺚ ﺷﺪﻩ ﻛﻪ ﺁﳓﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻫﺮ ﻛﻪ ﺣﺪﻳﺚ ﺩﺍﻭﺩ ﺭﺍ‬
‫ﺁﻧﻄﻮﺭ ﻛﻪ ﺩﺍﺳﺘﺎﻧﺴﺮﺍﻳﺎﻥ ﻣﻰﮔﻮﻳﻨﺪ‪ ،‬ﺑﮕﻮﻳﺪ ﺻﺪﻭ ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﻪ ﺍﻭ ﺧﻮﺍﻫﻢ ﺯﺩ‪.‬‬
‫ﳎﻠﺴﻰ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﺩﺭ ﲝﺎﺭ ﺝ ‪ ١٤‬ﺹ ‪ ٢٩‬ﻃﺒﻊ ﺟﺪﻳﺪ ﺍﺯ ﺭﻳﺪ ﺷﺤ‪‬ﺎﻡ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﻛﺴﻰ ﺭﺍ ﺑﮕﲑﻡ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ﺩﺍﻭﺩ ﺩﺳﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ‬
‫ﺁﻥ ﺯﻥ ‪‬ﺎﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺩﻭ ﺣﺪ‪ ‬ﻣﻰﺯﱎ ﻳﻜﻰ ﺑﺮﺍﻯ ‪‬ﻤﺖ ﺑﻪ ﭘﻴﺎﻣﱪﺍﻥ ﺧﺪﺍ ﻭ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﻧﺴﺒﺘﻴﻜﻪ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ‪ .‬ﺳﭙﺲ ﻓﺮﻣﻮﺩﻩ ﺍﻫﻞ ﺳﻨﺖ ﻧﻈﲑ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺍﺯ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ‪.‬‬
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‫ﺫﻭﺍﻟﻘﺮﻧﲔ = ﻇﺎﻫﺮﹰﺍ ﻗﺮﻥ ﺩﺭ ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻪ ﻣﻌﲎ ﺷﺎﺥ ﺍﺳﺖ‪ ،‬ﺫﻭﺍﻟﻘﺮﻧﲔ ﻳﻌﲎ ﺻﺎﺣﺐ ﺩﻭ ﺷﺎﺥ‪.‬‬
‫ﺑﺮﺍﻯ ﺍﻳﻦ ﺷﺨﺺ ﺩﺭ ﻗﺮﺁﻥ ﻗﺼﻪ ﻣﻔﺼﻠﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﻛﻬﻒ ﺍﺯ ﺁﻳﻪ ‪ ٨٣‬ﺗﺎ ‪ ٩٦‬ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﺑﺪﻳﻦ ﺑﻴﺎﻥ‪:‬‬
‫ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺩﺭ ﺯﻣﲔ ﻗﺪﺭﺕ ﻭ ﺣﻜﻮﻣﺖ ﺩﺍﺩ ﻭ ﳘﻪ ﻭﺳﺎﺋﻞ ﺣﻜﻤﺮﺍﱏ ﺭﺍ ﺑﺮﺍﻳﺶ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪ ،‬ﺍﻭ ﺩﺭ ﺳﻔﺮﻯ ﻛﻪ ﺑﻪ ﻃﺮﻑ ﻣﻐﺮﺏ ﻛﺮﺩ ﺑﻪ ﺟﺎﺋﻰ ﺭﺳﻴﺪ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﳏﻠﻰ ﻛﻪ‬
‫ﺁﺏ ﺗﲑﻩ ﺭﻧﮓ ﺩﺍﺷﺖ ﻏﺮﻭﺏ ﻣﻰﻛﺮﺩ‪ ،‬ﺁﳒﺎ ﻗﻮﻣﻰ ﻳﺎﻓﺖ‪ ،‬ﺧﺪﺍ ﺑﻪ ﺍﻭ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺫﻭﺍﻟﻘﺮﻧﲔ ﻣﻰﺗﻮﺍﱏ ﺁ‪‬ﺎ ﺭﺍ ﻋﺬﺍﺏ ﻛﲎ ﻳﺎ ﻧﻴﻜﻮ ﺭﻓﺘﺎﺭ ﳕﺎﺋﻰ‪ .‬ﮔﻔﺖ ﺳﺘﻤﮕﺮﺍﻥ ﺍﻳﻦ ﻗﻮﻡ ﺭﺍ ﻛﻴﻔﺮ‬
‫ﺧﻮﺍﻫﻢ ﺩﺍﺩ ﻭ ﭼﻮﻥ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺷﺎﻥ ﺑﺮﮔﺸﺘﻨﺪ ﻋﺬﺍﰉ ﺷﺪﻳﺪ ﺩﺍﻣﻨﮕﲑ ﺁ‪‬ﺎﺳﺖ ﻭ ﺁﻧﺎﻧﻜﻪ ﺍﻫﻞ ﺍﳝﺎﻥ ﻭ ﺭﻓﺘﺎﺭ ﻧﻴﻜﻮ ﻫﺴﺘﻨﺪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﭘﺎﺩﺍﺵ ﻧﻜﻮﺋﻰ ﻫﺴﺖ ﻣﺎ ﻧﻴﺰ ﺑﺎ ﺁ‪‬ﺎ ﺳﻬﻞ‬
‫ﺧﻮﺍﻫﻴﻢ ﮔﺮﻓﺖ‪.‬‬
‫ﺳﭙﺲ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺑﺎ ﻭﺳﺎﺋﻠﻰ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ ﺳﻔﺮﻯ ﺑﻪ ﺳﻮﻯ ﻣﺸﺮﻕ ﻛﺮﺩ ﻭ ﺑﻪ ﻗﻮﻣﻰ ﺭﺳﻴﺪ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻓﺘﺎﺏ ﺣﺠﺎﰉ ﻭ ﭘﻮﺷﺸﻰ ﻧﺪﺍﺷﺘﻨﺪ )ﻣﺮﺩﻡ ﺑﺪﻭﻯ ﺑﻮﺩﻧﺪ ﺧﺎﻧﻪ ﻭ‬
‫ﻟﺒﺎﺳﻰ ﻧﺪﺍﺷﺘﻨﺪ ﺗﺎ ﺍﺯ ﺁﻓﺘﺎﺏ ﻣﺴﺘﻮﺭ ﺑﺎﺷﻨﺪ( ﻭ ﻣﺎ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻧﺰﺩ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺍﺯ ﻋﺪﻩ ﻭ ﲡﻬﻴﺰﺍﺕ ﺑﻮﺩ ﺩﺍﻧﺎ ﺑﻮﺩﱘ‪.‬‬
‫ﺫﻭﺍﻟﻘﺮﻧﲔ ﭘﺲ ﺍﺯ ﺁﻥ ﺳﻔﺮ ﺩﻳﮕﺮﻯ ﺁﻏﺎﺯ ﻛﺮﺩ ﻭ ﺑﺎ ﻭﺳﺎﺋﻞ ﺧﻮﺩ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﺗﺎ ﻣﻴﺎﻥ ﺩﻭ ﻛﻮﻩ )ﻳﺎ ﺩﻭ ﺩﻳﻮﺍﺭ ﻋﻈﻴﻢ( ﺭﺳﻴﺪ ﺩﺭ ﺁﳒﺎ ﻗﻮﻣﻰ ﻳﺎﻓﺖ ﻛﻪ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﻭ ﺑﺪﻭﻯ ﺑﻮﺩﻧﺪ ﻭ‬
‫ﮔﻮﺋﻰ ﺯﺑﺎﻥ ﳕﻰﻓﻬﻤﻴﺪﻧﺪ‪ ،‬ﺁﻥ ﻗﻮﻡ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺫﻭﺍﻟﻘﺮﻧﲔ ﻗﻮﻡ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﺩﺭ ﺯﻣﲔ ﺍﻓﺴﺎﺩ ﻣﻰﻛﻨﻨﺪ ﺑﺮ ﺗﻮ ﻣﺰﺩﻯ ﺑﺪﻫﻴﻢ ﺗﺎ ﻣﻴﺎﻥ ﻣﺎ ﻭ ﺁ‪‬ﺎ ﺳﺪﻯ ﺑﻨﺎ ﻛﲎ‪ ،‬ﮔﻔﺖ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ‬
‫ﻣﻦ ﲤﻜﻦ ﺩﺍﺩﻩ ﺍﺯ ﻣﺰﺩ ﴰﺎ ‪‬ﺘﺮ ﺍﺳﺖ ﺑﻪ ﻧﲑﻭﻯ ﺑﺎﺯﻭ ﺑﻪ ﻣﻦ ﻛﻤﻚ ﻛﻨﻴﺪ ﺗﺎ ﻣﻴﺎﻥ ﴰﺎ ﻭ ﺁ‪‬ﺎ ﺳﺪﻯ ﺑﺴﺎﺯﻡ‪.‬‬
‫ﺁﻧﻮﻗﺖ ﮔﻔﺖ‪ :‬ﺗﻜﻪﻫﺎﻯ ﺁﻫﻦ ﺑﻴﺎﻭﺭﻳﺪ ﺷﻜﺎﻑ ﺩﻭ ﻛﻮﻩ ﺭﺍ ﺗﻜﻪﻫﺎﻯ ﺁﻫﻦ ﭼﻴﺪ ﺗﺎ ﻣﺴﺪﻭﺩ ﺷﺪ ﺳﭙﺲ ﮔﻔﺖ ﺁﻧﻘﺪﺭ ﺑﻪ ﺁ‪‬ﺎ ﺩﻣﻴﺪﻧﺪ ﺗﺎ ﮔﺪﺍﺧﺘﻪ ﺷﺪﻧﺪ ﻭ ﮔﻔﺖ‪ :‬ﺩﺭ ﺁﻥ ﻣﺲ ﺭﳜﺘﻨﺪ‬
‫ﻣﺴﻬﺎ ﺫﻭﺏ ﺷﺪﻩ ﺑﻪ ﺻﻮﺭﺕ ﻣﻼﻁ ﺁﻫﻨﻬﺎ ﺭﺍ ﺑﻪ ﻫﻢ ﭼﺴﺒﺎﻧﻴﺪ ﻭ ﺳﺪ ﺗﻜﻤﻴﻞ ﺷﺪ ﻗﻮﻡ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﻣﻬﺎﺭ ﺷﺪﻧﺪ ﺯﻳﺮﺍ ﻧﻪ ﻗﺎﺩﺭ ﺑﻮﺩﻧﺪ ﺁﻥ ﺭﺍ ﺳﻮﺭﺍﺥ ﻛﻨﻨﺪ ﻭ ﻧﻪ‬
‫ﻣﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺁﻥ ﺑﮕﺬﺭﻧﺪ‪ ،‬ﺫﻭﺍﻟﻘﺮﻧﲔ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺭﲪﱴ ﺍﺳﺖ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ ﻭ ﭼﻮﻥ ﻭﻋﺪﻩ ﺧﺪﺍ ﺁﻳﺪ ﺁﻥ ﺭﺍ ﺧﻮﺭﺩ ﻛﻨﺪ ﻭ ﻭﻋﺪﻩ ﺧﺪﺍ ﺣﺘﻤﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻗﺼﻪ ﺫﻭﺍﻟﻘﺮﻧﲔ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺍﻳﻨﻚ ﻧﻜﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﻗﺼﻪ‪:‬‬
‫‪ -١‬ﻧﻘﻞ ﺍﻳﻦ ﻗﻀﻴﻪ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺳﺆﺍﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ]ﻛﻬﻒ‪ .[٨٣:‬ﺑﻪ ﻗﻮﱃ ﻳﻬﻮﺩ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﭘﺮﺳﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﺑﻪ ﺍﺷﺎﺭﻩ ﻳﻬﻮﺩ ﺑﻌـﻀﻰ ﺍﺯ ﻗـﺮﻳﺶ ﺁﻥ ﺭﺍ‬
‫ﺧﻮﺍﺳﺘﻪﺍﻧﺪ‪.‬‬
‫‪ -٢‬ﺍﻭ ﺩﺭ ﺳﻔﺮ ﻏﺮﺏ ﺑﻪ ﺟﺎﺋﻰ ﺭﺳﻴﺪﻩ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺑﻴﻨﻨﺪﻩ ﺁﻓﺘﺎﺏ ﺩﺭ ﺁﰉ ﺗﲑﻩ ﺭﻧﮓ ﻏﺮﻭﺏ ﻣﻰﻛﺮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺗﻔﺼﻴﻞ ﺁﻥ ﺭﺍ ﺩﺭ »ﲪﺎﺀ« ﻧﻮﺷﺘﻪﺍﱘ‪ .‬ﻭ ﺩﺭ ﳘﺎﻥ ﺳﻔﺮ ﻇﺎﻫﺮﹰﺍ ﺑﺎ‬
‫ﻗﻮﻣﻰ ﺟﻨﮕﻴﺪﻩ ﻭ ﻏﺎﻟﺐ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺳﺘﻤﻜﺎﺭﺍﻥ ﺭﺍ ﻛﻴﻔﺮ ﻭ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ ﭘﺎﺩﺍﺵ ﺩﺍﺩﻩ ﺍﺳﺖ‪] .‬ﻛﻬﻒ‪.[٨٨-٨٧:‬‬
‫‪ -٣‬ﺍﻭ ﻳﺎ ﭘﻴﻐﻤﱪ ﺑﻮﺩﻩ ﻳﺎ ﭘﻴﻐﻤﱪﻯ ﺩﺭ ﻟﺸﻜﺮﻳﺎﻧﺶ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺯﻳﺮﺍ ﺧﺪﺍ ﻓﺮﻣﺎﻳﺪ‪] :‬ﻛﻬﻒ‪ .[٨٦:‬ﻇﻬﻮﺭ ﺍﻳﻦ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﻭﺣﻰ ﺁﲰﺎﱏ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﺣﻜﻢ ﺩﻳﲎ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺘﻪ‬
‫ﻟﺬﺍ ﺑﺎ »ﻗﹸ ﻠﹾﻨﺎ« ﺗﻌﺒﲑ ﺁﻣﺪﻩ‪.‬‬
‫‪ -٤‬ﺩﺭ ﺳﻔﺮ ﻣﺸﺮﻕ ﺑﻪ ﻗﻮﻣﻰ ﻛﻪ ﺗﻘﺮﻳﺒﹰﺎ ﺑﻪ ﺣﺎﻝ ﺗﻮﺣﺶ ﺯﻧﺪﮔﻰ ﻣﻰﻛﺮﺩﻧﺪ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻭﱃ ﺑﺮﺍﻯ ﭼﻪ ﺑﻪ ﺁﳒﺎ ﺳﻔﺮ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺁ‪‬ﺎ ﭼﻪ ﻣﻌﺎﻣﻠﻪ ﳕﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛـﺮﻯ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫‪ -٥‬ﺩﺭ ﺳﻔﺮ ﺍﺧﲑ ﺑﻪ ﳏﻠﻰ ﺭﺳﻴﺪﻩ ﻛﻪ ﺍﻫﻞ ﺁﳒﺎ ﺍﺯ ﻗﻮﻣﻰ ﭼﭙﺎﻭﻟﮕﺮ ﺩﺭ ﺍﺫﻳﺖ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﳏﻞ ﺳﻜﻮﻧﺖ ﭼﭙﺎﻭﻟﮕﺮﺍﻥ ﺩﺭ ﭘﺸﺖ ﻛﻮﻫﻬﺎ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺷﻜﺎﻑ ﻣﻴﺎﻥ ﺩﻭ ﻛﻮﻩ ﮔﺬﺷﺘﻪ ﻭ ﺑﻪ‬
‫ﺁ‪‬ﺎ ﲪﻠﻪ ﻭﺭ ﻣﻰﺷﺪﻩﺍﻧﺪ ﻭ ﺗﺎﺭﺍﺟﮕﺮﺍﻥ ﻧﺎﻡ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﭼﻮﻥ ﻳﮕﺎﻧﻪ ﺭﺍﻩ ﲪﻠﻪ ﺁ‪‬ﺎ ﺷﻜﺎﻑ ﻛﻮﻩ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺟﻮﺍﻧﺐ ﺩﻳﮕﺮ ﺭﺍﻩ ﻋﺒﻮﺭ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﻟﺬﺍ ﺍﺯ ﺫﻭﺍﻟﻘﺮﻧﲔ‬
‫ﺗﻘﺎﺿﺎ ﻛﺮﺩﻩﺍﻧﺪ ﺁﻥ ﺷﻜﺎﻑ ﺭﺍ ﻣﺴﺪﻭﺩ ﻛﻨﺪ ﺗﺎ ﺍﺯ ﺷﺮ ﺁ‪‬ﺎ ﺩﺭ ﺍﻣﺎﻥ ﺑﺎﺷﻨﺪ‪.‬‬
‫‪ -٦‬ﺳﺪ ﻣﻴﺎﻥ ﺷﻜﺎﰱ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺗﻜﻤﻴﻞ ﺁﻥ ﺩﻭ ﻛﻮﻩ ﺑﻪ ﻫﻢ ﺑﺮﺁﻣﺪﻩ ﻭ ﻣﺘﺼﻞ ﺷﺪﻩﺍﻧﺪ ﻭ ﻣﺼﺎﱀ ﺳﺎﺧﺘﻤﺎﱏ ﺁﻥ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺗﻜﻪﻫﺎﻯ ﺁﻫﻦ ﻛﻪ ﺭﻭﻯ ﻫﻢ ﭼﻴﺪﻩ ﺷﺪﻩ ﻭ ﺳﭙﺲ ﺑﺎ‬
‫ﻣﺲ ﺫﻭﺏ ﺑﻪ ﻫﻢ ﻭﺻﻞ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧‬ﺳﺪ ﺍﺯ ﲪﻠﻪ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﺟﻠﻮﮔﲑﻯ ﮔﺮﺩ ﺯﻳﺮﺍ ﻗﺪﺭﺕ ﺳﻮﺭﺍﺥ ﻛﺮﺩﻥ ﺁﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﻧﻴﺰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺁﻥ ﺑﮕﺬﺭﻧﺪ‪.‬‬
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‫ﺍﻳﻦ ﺳﺪ ﺩﺭ ﻛﺠﺎﻯ ﺩﻧﻴﺎ ﺑﻮﺩ؟ ﭘﺎﺩﺷﺎﻫﻰ ﻛﻪ ﺩﻭ ﺷﺎﺥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﺪﺍﻡ ﺍﺳﺖ ﻭ ﻳﻌﲎ ﭼﻪ؟ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ ﭼﺮﺍ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺟﺎﻯ ﺩﻳﮕﺮ ﺑﮕﺬﺭﻧﺪ؟ ﻭ ﺁﻥ ﻗﻮﻡ ﻛﺪﺍﻡ ﺍﻧﺪ؟‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﻦ ﺳﺆﺍﻻﺕ ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﺴﻴﺎﺭ ﳐﺘﻠﻒ ﻭ ﮔﻴﺞ ﻛﻨﻨﺪﻩ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻧﻈﺮﻯ ﺑﻪ ﺁ‪‬ﺎ ﻧﺪﺍﺷﺘﻪ ﻭ ﮔﺮﻧﻪ ﺑﻴﺎﻥ ﻣﻰﻛﺮﺩ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﻘﻂ ﺑﻪ ﺩﻭ ﺟﻮﺍﺏ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫‪ -١‬ﺑﻪ ﻧﻈﺮ ﻳﺎ ﻋﻘﻴﺪﻩ ﺑﻌﻀﻰ ﺳﺪ ﺫﻭﺍﻟﻘﺮﻧﲔ ﳘﺎﻥ ﺩﻳﻮﺍﺭ ﻣﻌﺮﻭﻑ ﻭ ﺗﺎﺭﳜﻰ ﭼﲔ ﺍﺳﺖ ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﻳﻮﺍﺭ ﭼﲔ ﺑﲔ ﺳﺎﳍﺎﻯ ‪ ٢٠٤‬ﺗﺎ ‪ ٢٢٠‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﻳﻌﲎ ﺩﺭ ﻣﺪﺕ ﺑﻴﺴﺖ‬
‫ﺳﺎﻝ ﺑﻪ ﻓﺮﻣﺎﻥ »ﭼﲔ ﺷﻰ ﻫﻮﺍﻧﻚ« ﺍﻣﭙﺮﺍﻃﻮﺭ ﺑﺰﺭﮒ ﭼﲔ ﺳﺎﺧﺘﻪ ﺷﺪ‪ ،‬ﺍﻳﻦ ﺩﻳﻮﺍﺭ ﻛﻪ ﺍﺯ ﺳﻨﮓ ﻭ ﺁﺟﺮ ﺑﻨﺎ ﺷﺪﻩ ‪ ٦٦٦‬ﻓﺮﺳﺦ ﻳﻌﲎ ﺩﺭ ﺣﺪﻭﺩ ﭼﻬﺎﺭ ﻛﻴﻠﻮﻣﺘﺮ ﻃﻮﻝ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﳏﻠﻰ‬
‫ﺑﻪ ﻧﺎﻡ »ﭼﺎﻥ ﻫﺎﻳﻜﻮﺍﻥ« ﺁﻏﺎﺯ ﺷﺪﻩ ﻭ ﺩﺭ ﻣﺮﺯﻫﺎﻯ ﺗﺒﺖ ﭘﺎﻳﺎﻥ ﻣﻰﻳﺎﺑﺪ‪.‬‬
‫ﺑﻠﻨﺪﻯ ﺍﻳﻦ ﺩﻳﻮﺍﺭ ﻫﻔﺖ ﻣﺘﺮ ﻭ ﻧﻴﻢ ﻭ ‪‬ﻨﺎﻯ ﺁﻥ ﺩ ﺭﳘﲔ ﺣﺪﻭﺩ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺑﺮ ﺭﻭﻯ ﺍﻳﻦ ‪‬ﻨﺎ ﺷﺶ ﻧﻔﺮ ﺳﻮﺍﺭ ﻣﻰﺗﻮﺍﻧﻨﺪ ‪‬ﻠﻮ ﺑﻪ ‪‬ﻠﻮ ﺍﺳﺐ ﺗﺎﺯﻯ ﻛﻨﻨﺪ‪ .‬ﺩﻳﻮﺍﺭ ﭼﲔ ﺩﺭ ﺳﺮ ﺭﺍﻩ‬
‫ﺧﻮﺩ ﺍﺯ ﺩﺭﻩﻫﺎ ﻭ ﻛﻮﻫﻬﺎﻯ ﻓﺮﺍﻭﺍﱏ ﻣﻰﮔﺬﺭﺩ ﻭ ﺷﺎﻣﻞ ﻧﻮﺍﺣﻰ ﭘﺴﺘﺘﺮ ﺍﺯ ﺩﺭﻳﺎ ﺗﺎ ﺍﺭﺗﻔﺎﻋﺎﺕ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻣﺘﺮﻯ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﻳﻮﺍﺭ ﻣﺰﺑﻮﺭ ﺗﻮﺍﻧﺴﺖ ﺗﺎ ﻣﺪﺕ ﺳﻴﺰﺩﻩ ﻗﺮﺁﻥ ﺟﻠﻮ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯ ﺍﻗﻮﺍﻡ ﻭﺣﺸﻰ ﺭﺍ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻭﺍﺭﺩ ﭼﲔ ﺷﻮﻧﺪ ﺑﮕﲑﺩ ﻭﱃ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﻗﺮﻥ ‪ ١٣‬ﻣﻴﻼﺩﻯ ﭼﻨﮕﻴﺰ ﺧﺎﻥ ﺍﺯ ﺍﻳﻦ‬
‫ﺩﻳﻮﺍﺭ ﮔﺬﺷﺘﻪ ﻭ ﺑﺮ ﺳﺮﺯﻣﲔ ‪‬ﻨﺎﻭﺭ ﭼﲔ ﺩﺳﺖ ﻳﺎﻓﺖ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺍﻳﻦ ﺩﻳﻮﺍﺭ ﳕﻰﺗﻮﺍﻧﺪ ﺳﺪ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺁﻥ ﺳﺪ ﻣﻴﺎﻥ ﺩﻭ ﻛﻮﻩ ﺑﻮﺩﻩ ﻭﺍﺯ ﺁﻫﻦ ﻭ ﻣﺲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺻﻔﺎﺕ ﺩﺭ ﺩﻳﻮﺍﺭ ﭼﲔ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪.‬‬
‫‪ -٢‬ﺍﺑﻮﺍﻟﻜﻼﻡ ﺁﺯﺍﺩ ﺩﺍﻧﺸﻤﻨﺪ ﻭﺍﻻﻣﻘﺎﻡ ﻭ ﻣﺴﻠﻤﺎﻥ ﻫﻨﺪﻯ ﺩﺭﺑﺎﺭﻩ ﺫﻭﺍﻟﻘﺮﻧﲔ ﻛﺘﺎﺏ ﻣﺴﺘﻘﻠﻰ ﻧﮕﺎﺷﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﻛﻮﺭﻭﺵ ﻛﺒﲑ ﭘﺎﺩﺷﺎﻩ ﻫﺨﺎﻣﻨﺸﻰ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﺍﻳﻨﻚ ﺑﻪ ﻃﻮﺭ ﺍﺧﺘﺼﺎﺭ‬
‫ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﻣﻰﺷﻮﺩ‪:‬‬
‫*ﲪﻠﻪ ﻛﻮﺭﻭﺵ ﻭ ﻓﺘﺢ ﻟﻴﺪﻳﺎ*‬
‫ﻛﻮﺭﻭﺵ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﺮ ﲣﺖ ﻧﺸﺴﺖ ﺑﺎ ﭘﺎﺷﺎﻩ ﻟﻴﺪﻯ ﻛﻪ ﻛﺮﺯﻭﺱ ﻧﺎﻡ ﺑﻮﺩ ﺭﻭ ﺑﻪ ﺭﻭ ﮔﺮﺩﻳﺪ ﻣﻮﺭﺧﲔ ﻳﻮﻧﺎﻥ ﻋﻤﻮﻣﹰﺎ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭﻝ ﺑﺎﺭ ﻛﺮﺯﻭﺱ ﺩﺳﺖ ﺑﻪ ﺩﴰﲎ ﺯﺩﻩ‬
‫ﻭ ﻛﻮﺭﻭﺵ ﺭﺍ ﳎﺒﻮﺭ ﺑﻪ ﺗﻮﺳﻞ ﺑﻪ ﴰﺸﲑ ﳕﻮﺩ ﻛﻮﺭﻭﺵ ﺩﺭ ﺍﻳﻦ ﺟﻨﮓ ﭘﲑﻭﺯ ﺷﺪ‪ ،‬ﻟﻴﺪﻯ ﺩﺭ ﺁﺳﻴﺎﻯ ﺻﻐﲑ ﻣﻮﺳﻮﻡ ﺑﻪ ﺁﻧﺎﻃﻮﱃ )ﺗﺮﻛﻴﻪ ﺍﻣﺮﻭﺯ( ﻗﺮﺍﺭ ﺩﺍﺷﺖ‪ ،‬ﺣﻜﻮﻣﺖ ﻟﻴﺪﻯ ﺩﺳﺖ‬
‫ﻧﺸﺎﻧﺪﻩ ﻳﻮﻧﺎﻥ ﺑﻮﺩ‪ ،‬ﻛﻮﺭﻭﺵ ﺑﺎ ﻣﻐﻠﻮﺑﲔ ﻃﻮﺭﻯ ﺑﺎ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺭﻓﺘﺎﺭ ﳕﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺍﺣﺴﺎﺱ ﳕﻰﻛﺮﺩﻧﺪ ﻛﻪ ﺁﺗﺶ ﺟﻨﮕﻰ ﺑﻪ ﺧﺎﻧﻪ ﺁ‪‬ﺎ ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻧﻈﺮ ﺍﺑﻮﺍﻟﻜﻼﻡ ﺍﻳﻦ ﺳﻔﺮ ﻛﻪ ﻛﻮﺭﻭﺵ ﺑﻪ ﻏﺮﺏ ﺍﻳﺮﺍﻥ ﻛﺮﺩﻩ ﺍﺳﺖ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ‪ ٨٥‬ﺗﺎ ‪ ٨٨‬ﻛﻬﻒ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﲪﺎﺀ«‪.‬‬
‫ﺣﻠﻤﻪ ﺑﻪ ﻣﺸﺮﻕ‬
‫ﲪﻠﻪ ﺩﻭﻡ ﻛﻮﺭﻭﺵ ﻣﺘﻮﺟﻪ ﻣﺸﺮﻕ ﺷﺪ ﻗﺒﺎﺋﻞ ﻭﺣﺸﻰ ﻭ ﻋﻘﺐ ﻣﺎﻧﺪﻩ »ﻛﻴﺪﺭﻭﺳﻴﺎ« ﻭ »ﺑﺎﻛﺘﺮﻳﺎ« ﻛﻪ ﺩﺭ ﻧﻮﺍﺣﻰ ﻣﺸﺮﻕ ﺳﻜﻮﻧﺖ ﺩﺍﺷﺘﻨﺪ ﺳﺮ ﺑﻪ ﺷﻮﺭﺵ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻮﺩﻧﺪ ﻛﻮﺭﻭﺵ‬
‫ﺑﺮﺍﻯ ﺧﻮﺍﺑﺎﻧﺪﻥ ﻓﺘﻨﻪ ﺑﻪ ﺁﳒﺎ ﻟﺸﻜﺮ ﻛﺸﻴﺪ ﻣﺮﺍﺩ ﺍﺯ ﺳﺮﺯﻣﲔ ﻛﻴﺪﺭﻭﺳﻴﺎ ﻣﻜﺮﺍﻥ ﻭ ﺑﻠﻮﭼﺴﺘﺎﻥ ﻓﻌﻠﻰ ﻭ »ﺑﺎﻛﺘﺮﻳﺎ« ﳘﺎﻥ ﺑﻠﺦ ﺍﺳﺖ ﻭ ﺁﻳﺎﺕ »ﹸﺛﻢ‪ ‬ﹶﺍ ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ﺳ‪‬ﺒ‪‬ﺒﹰﺎ‪ .‬ﺣ‪‬ﺘ‪‬ﻰ ﺍِﺫﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ﻣ‪‬ﻄﹾﻠِـ ‪‬ﻊ‬
‫ﺠ ‪‬ﻌ ﹾﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭﻧِﻬﺎ ﺳِﺘ‪‬ﺮﹰﺍ‪ «...‬ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﻣﺴﺎﻓﺮﺕ ﻭ ﲪﻠﻪ ﺍﺳﺖ‪.‬‬
‫ﺲ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﻫﺎ ‪‬ﺗ ﹾﻄ ﹸﻠ ‪‬ﻊ ﻋ‪‬ﻠﻰ ﹶﻗ ‪‬ﻮ ٍﻡ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺍﻟﺸ‪ ‬ﻤ ِ‬
‫ﲪﻠﻪ ﺑﻪ ﴰﺎﻝ‬
‫ﲪﻠﻪ ﺳﻮﻡ ﻛﻮﺭﻭﺵ ﺑﻪ ﻃﺮﻑ ﴰﺎﻝ ﺍﻳﺮﺍﻥ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﺻﻼﺡ ﺍﻣﺮ »ﻣﺎﺩ« ﻟﺸﻜﺮﻛﺸﻰ ﻛﺮﺩﻩ ﺍﺳﺖ ﺳﺮﺯﻣﲔ »ﻣﺎﺩ« ﺩﺭ ﴰﺎﻝ ﭘﺎﺭﺱ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﻭ ﺣﺪﻭﺩ ﺁﻥ ﺑﻪ‬
‫ﻛﻮﻫﻬﺎﻯ ﴰﺎﻝ ﻛﻪ ﻣﺘﺼﻞ ﺑﻪ ﺩﺭﻳﺎﻯ ﺧﺰﺭ ﻭ ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ ﻣﻰﺷﻮﻧﺪ ﻣﻰﺭﺳﻴﺪ‪ ،‬ﺍﻳﻦ ﻧﻮﺍﺣﻰ ﺑﻌﺪﻫﺎ ﺑﻪ ﻗﻔﻘﺎﺯ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﭘﺎﺭﺳﻴﺎﻥ »ﻛﻮﻩ ﻗﺎﻑ« ﻣﻮﺳﻮﻡ ﮔﺸﺖ‪.‬‬
‫ﻛﻮﻫﺴﺘﺎﻥ ﻗﻔﻘﺎﺯ ﻓﻌﻠﻰ ﺩﺭ ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﻛﻮﻫﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﲪﻠﻪ ﻛﻮﺭﻭﺵ ﺑﻪ ﻧﺰﺩﻳﻚ ﺭﻭﺩﻯ ﺭﺳﻴﺪ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ ﺍﺭﺩﻭ ﺯﺩ‪ ،‬ﺍﻗﻮﺍﻡ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺍﺯ ﺩﺳﺖ ﻗﻮﻣﻰ ﺑﻪ ﻧـﺎﻡ‬
‫»ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ« ﺑﻪ ﻛﻮﺭﻭﺵ ﺷﻜﺎﻳﺖ ﻛﺮﺩﻧﺪ ﺍﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺳﺪﻯ ﺁﻫﻨﲔ ﺩﺭ ﳏﻠﻰ ﻛﻪ ﻏﺎﺭﺗﮕﺮﺍﻥ ﺍﺯ ﺁﻥ ﻣﻰﮔﺬﺷﺘﻨﺪ ﺳﺎﺧﺘﻨﺪ ﻭ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺍﺯ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯ ﺁ‪‬ﺎ ﺟﻠﻮﮔﲑﻯ‬
‫ﺷﺪ‪.‬‬
‫ﺍﮔﺮ ﺑﻪ ﻧﻘﺸﻪ ﻧﮕﺎﻩ ﻛﻨﻴﻢ‪ :‬ﺁﺳﻴﺎﻯ ﻏﺮﰉ ﭘﺎﺋﲔ ﺩﺭﻳﺎﻯ ﺧﺰﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ ﺑﺎﻻﻯ ﺁﻥ ﺍﺳﺖ ﻭ ﻛﻮﻫﻬﺎ ﻗﻔﻘﺎﺯ ﻧﻴﺰ ﺑﲔ ﺩﻭ ﺩﺭﻳﺎ ﺩﺭ ﺣﻜﻢ ﻳﻚ ﺩﻳﻮﺍﺭ ﻃﺒﻴﻌﻰ ﻣﺮﺗﻔﻊ ﺍﺳﺖ‬
‫ﺍﻳﻦ ﻛﻮﻫﻬﺎ ﻛﻪ ﺻﺪﻫﺎ ﻣﻴﻞ ﻃﻮﻝ ﺩﺍﺭﻧﺪ ﻣﺎﻧﻊ ﺑﺰﺭﮔﻰ ﺍﺯ ﺭﺧﻨﻪ ﻛﺮﺩﻥ ﺑﻪ ﺍﻳﻦ ﻃﺮﻑ ﻭ ﺁﻥ ﻃﺮﻑ ﺁﻥ ﻛﻮﻫﻬﺎﺳﺖ ﺗﻨﻬﺎ ﻳﻚ ﺗﻨﮕﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻛﻪ ﳏﻞ ﻋﺒﻮﺭ ﺍﻗﻮﺍﻡ ﻳﺄﺟﻮﺝ ﻭ‬
‫ﻣﺄﺟﻮﺝ ﺑﻮﺩ‪ ،‬ﻛﻮﺭﻭﺵ ﺑﺎ ﺳﺪ ﺁﻫﻨﲔ ﺁﻥ ﺗﻨﮕﻪ ﺭﺍ ﻣﺴﺪﻭﺩ ﳕﻮﺩ ﻛﻪ ﻏﺎﺭﺗﮕﺮﺍﻥ ]ﻛﻬﻒ‪.[٩٧:‬‬
‫ﺍﻳﻦ ﺳﺪ ﺩﺭ ﳏﻠﻰ ﺑﲔ ﺩﺭﻳﺎﻯ ﺧﺰﺭ ﻭ ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ ﺑﻨﺎ ﺷﺪﻩ ﻭ ﺩﺭ ﺗﻨﮕﻪ ﻣﻴﺎﻥ ﺳﻠﺴﻠﻪ ﻛﻮﻫﻬﺎﻯ ﻗﻔﻘﺎﺯ ﺍﺳﺖ ﺍﻳﻦ ﺭﺍﻩ ﺭﺍ ﺍﻣﺮﻭﺯ ﺗﻨﮕﻪ »ﺩﺍﺭﻳﺎﻝ« ﻣﻰﺧﻮﺍﻧﻨﺪ ﻭ ﺩﺭ ﻧﺎﺣﻴـﻪ »ﻭﻻﺩﻯ‬
‫ﻛﻴﻮﻛﺰ« ﻭ ﺗﻔﻠﻴﺲ ﻭﺍﻗﻊ ﺷﺪﻩ‪ ،‬ﻫﻢ ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﺑﻘﺎﻳﺎﻯ ﺩﻳﻮﺍﺭ ﺁﻫﲎ ﺩﺭ ﺍﻳﻦ ﻧﻮﺍﺣﻰ ﻫﺴﺖ ﺩﺭ ﺳﺪ ﺫﻭﺍﻟﻘﺮﻧﲔ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁﻫﻦ ﺯﻳﺎﺩ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻭ ﺑﲔ ﺩﻭ ﻛﻮﻩ ﻧﻴﺰ ﺳﺎﺧﺘﻪ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻌﱪ ﺩﺍﺭﻳﺎﻝ ﺑﲔ ﺩﻭ ﻛﻮﻩ ﺑﻠﻨﺪ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺳﺪ ﻧﻴﺰ ﻛﻪ ﺁﻫﻦ ﺯﻳﺎﺩﻯ ﺩﺭ ﺁﻥ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﺩﺭ ﳘﲔ ﺩﺭﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬
‫ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ‬
‫ﳘﺎﻥ ﺍﻗﻮﺍﻣﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺁ‪‬ﺎ ﺭﺍ »ﻣﻴﮕﺮ« ﻭ ﺩﺭ ﺁﺳﻴﺎ »ﺗﺎﺗﺎﺭ« ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻣﻌﻠﻮﻡ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺣﺪﻭﺩ ‪ ٦٠٠‬ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﻳﻚ ﺩﺳﺘﻪ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ ﺳﻮﺍﺣﻞ ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ ﻭ ﻫﻨﮕﺎﻡ ﭘﺎﺋﲔ ﺁﻣﺪﻥ ﺍﺯ ﺩﺍﻣﻨﻪ ﻛﻮﻫﻬﺎﻯ ﻗﻔﻘﺎﺯ ﺁﺳﻴﺎﻯ ﻏﺮﰉ ﺭﺍ ﻣﻮﺭﺩ ﻫﺠﻮﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﻐﻮﻟﺴﺘﺎﻥ ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﺪ ﻗﺒﺎﺋﻞ ﻛﻮﭺ ﻧـﺸﲔ ﺁﻥ‬
‫»ﻣﻨﻐﻮﻝ« ﻳﺎ ﻣﻐﻮﻝ ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﺪﻧﺪ ﺑﻨﺎ ﺑﻪ ﻣﻨﺎﺑﻊ ﭼﻴﲎ ﺍﺻﻞ ﻛﻠﻤﻪ ﻣﻨﻐﻮﻝ »ﻣﻨﻜﻮﻙ« ﻳﺎ »ﻣﻨﭽﻮﻙ« ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﺎ ﻛﻠﻤﻪ ﻋﱪﻯ ﻣﺄﺟﻮﺝ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﻚ ﺍﺳﺖ‪.‬‬
‫ﺫﻭﺍﻟﻘﺮﻧﲔ‬
‫ﻟﻘﺐ ﺫﻭﺍﻟﻘﺮﻧﲔ )ﺻﺎﺣﺐ ﺩﻭ ﺷﺎﺥ( ﻣﺘﺨﺬ ﺍﺯ ﺧﻮﺍﺏ ﺩﺍﻧﻴﺎﻝ ﭘﻴﻐﻤﱪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪ ﻗﻮﭼﻰ ﺩﺭ ﻛﻨﺎﺭ ﺭﻭﺩ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺩﻭ ﺷﺎﺥ ﺑﻠﻨﺪ ﺩﺍﺭﺩ ﺍﻳﻦ ﺩﻭ ﺷﺎﺥ ﻳﻜﻰ ﺑﻪ ﻃﺮﻑ ﺟﻠﻮ‬
‫ﻭ ﻳﻜﻰ ﭘﺸﺖ ﺍﻭ ﺧﻢ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺎ ﺩﻭﺷﺎﺥ ﺧﻮﺩ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ ﺷﺨﻢ ﻣﻰﻛﺮﺩ ﻭﻫﻴﭻ ﺣﻴﻮﺍﱏ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﻣﻘﺎﻭﻣﺖ ﳕﻰﻛﺮﺩ ﺩﺭ ﳘﲔ ﺣﺎﻝ ﻣﻰﺑﻴﻨﺪ ﻛﻪ ﻳﻚ ﺑﺰ ﻛﻮﻫﻰ ﺍﺯ ﻃﺮﻑ‬
‫ﻣﻐﺮﺏ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺯﻣﲔ ﺭﺍ ﺑﺎ ﺷﺎﺥ ﺧﻮﺩ ﻣﻰﻛﻨﺪ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﻣﻴﺎﻥ ﭘﻴﺸﺎﱏ ﺍﻳﻦ ﺑﺰ ﻳﻚ ﺷﺎﺥ ﺑﺰﺭﮒ ﻭ ﻋﺠﻴﺐ ﭘﻴﺪﺍ ﺑﻮﺩ ﻛﻢ ﻛﻢ ﺑﺰﻛﻮﻫﻰ ﺑﻪ ﻗﻮﭺ ﻧﺰﺩﻳﻚ ﺷﺪ ﻭ ﺑﺮ ﺍﻭ ﺗﺎﺧﺖ ﺩﺭﺍﻳﻦ‬
‫ﲪﻠﻪ ﺩﻭ ﺷﺎﺥ ﻗﻮﭺ ﺑﺸﻜﺴﺖ ﻭ ﺍﺯ ﻣﻘﺎﻭﻣﺖ ﻋﺎﺟﺰ ﻣﺎﻧﺪ‪.‬‬
‫ﻓﺮﺷﺘﻪﺍﻯ ﺑﻪ ﺩﺍﻧﻴﺎﻝ ﻧﺎﺯﻝ ﺷﺪ ﻭﺧﻮﺍﺏ ﺭﺍ ﺑﻪ ﻛﻮﺭﻭﺵ ﻭ ﺍﺳﻜﻨﺪﺭ ﻣﻘﺪﻭﱏ ﺗﻌﺒﲑﻛﺮﺩ ﻗﻮﭺ ﺩﻭ ﺷﺎﺥ ﻛﻮﺭﻭﺵ ﭘﺎﺩﺷﺎﻩ ﭘﺎﺭﺱ ﻭ ﻣﺎﺩ ﭼﻮ ﺑﺰﻛﻮﻫﻰ ﺍﺳﻜﻨﺪﺭ ﺑﻮﺩ ﻛﻪ ﺩﻭﻟﺖ ﻭ ﺩﻭﺩﻣﺎﻥ‬
‫ﻫﺨﺎﻣﻨﺸﻰ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺖ‪.‬‬
‫ﳎﺴﻤﻪ ﻛﻮﺭﻭﺵ‬
‫ﳎﺴﻤﻪ ﺳﻨﮕﻰ ﻛﻮﺭﻭﺵ ﻛﻪ ﺩﺭ ﻧﺰﺩﻳﻜﻴﻬﺎﻯ ﺍﺳﺘﺨﺮ ﭘﺎﻳﺘﺨﺖ ﻗﺪﱘ ﺍﻳﺮﺍﻥ ﺩﺭ ﺣﺪﻭﺩ ﭘﻨﺠﺎﻩ ﻣﻴﻠﻰ ﺳﻮﺍﺣﻞ ﺭﻭﺩﺧﺎﻧﻪ »ﻣﺮﻏﺎﺏ« ﻧﺼﺐ ﺷﺪﻩ ﺑﻮﺩ ﭼﻮﻥ ﺑﻪ ﻭﺳﻴﻠﻪ ﺧﺎﻭﺭ ﺷﻨﺎﺳﺎﻥ ﺧﻄﻮﻁ‬
‫ﻣﻴﺨﻰ ﺁﻥ ﺧﻮﺍﻧﺪﻩ ﺷﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺭﻭﺷﻨﺘﺮ ﳕﻮﺩ ﳎﺴﻤﻪ ﺑﻪ ﻗﺎﻣﺖ ﺑﺸﺮﻋﺎﺩﻯ ﺍﺳﺖ ﺩﻭ ﺑﺎﻝ ﺩﺍﺭﺩ ﻣﺜﻞ ﺑﺎﳍﺎﻯ ﻋﻘﺎﺏ ﻭ ﺩﺭ ﺭﻭﻯ ﺳﺮ ﺍﻭ ﺩﻭﺷﺎﺥ ﺑﻪ ﺻﻮﺭﺕ ﺷﺎﺥ ﻗﻮﭺ ﻛﻪ ﺍﺯ ﻳﻚ‬
‫ﺭﻳﺸﻪ ﺭﻭﻳﻴﺪﻩ ﻭ ﺑﻪ ﺩﻭ ﺷﺎﺥ ﻳﻜﻰ ﺭﻭ ﺑﻪ ﺟﻠﻮ ﻭ ﺩﻳﮕﺮﻯ ﭘﺸﺖ ﺁﻥ ﺭﻭ ﺑﻪ ﻋﻘﺐ ﺍﺳﺖ‪ ،‬ﳎﺴﻤﻪ ﺛﺎﺑﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﺗﺼﻮﺭ ﺫﻭﺍﻟﻘﺮﻧﲔ ﺍﺯ ﺧﻮﺍﺏ ﺩﺍﻧﻴﺎﻝ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﳎﺴﻤﻪ ﺳﺎﺯ ﺍﺯﺁﻥ‬
‫ﭘﲑﻭﻯ ﻛﺮﺩﻩ ﻭ ﭼﻮﻥ ﻛﻮﺭﻭﺵ ﺑﺎﺑﻞ ﺭﺍ ﻓﺘﺢ ﻭ ﻳﻬﻮﺩ ﺭﺍ ﺍﺯ ﺍﺳﺎﺭﺕ ﳒﺎﺕ ﺩﺍﺩ ﺧﻮﺍﺏ ﺩﺍﻧﻴﺎﻝ ﻣﺸﻬﻮﺭ ﺷﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻛﺘﺎﺏ ﺍﺑﻮﺍﻟﻜﻼﻡ‪.‬‬
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‫ﺫﻭﺍﻟﻜﻔﻞ‪.‬‬
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‫ﺯﻛﺮﻳ‪‬ﺎ = ﺍﺯ ﺍﻧﺒﻴﺎﻯ ﻣﺸﻬﻮﺭ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ .‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ]ﻣﺮﱘ‪.[٢:‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺑﻨﺪﮔﺎﻥ ﺻﺎﱀ ﻣﻰﴰﺎﺭﺩ ]ﺍﻧﻌﺎﻡ‪ .[٨٥:‬ﺩﻭ ﻗﻀﻴ‪‬ﻪ ﺍﺯ ﻭﻯ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻜﻰ ﺗﻜﻔﻞ ﻣﺮﱘ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺮﱘ ﺭﺍ ﲢﻮﻳﻞ ﻣﻌﺒﺪ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻛﺮﺩﻧﺪ‬
‫ﺩﺭﺑﺎﺭﻩ ﺗﻜﻔﻞ ﺍﻭ ﻗﺮﻋﻪ ﻛﺸﻰ ﻛﺮﺩﻧﺪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٤٤:‬ﺗﺎ ﺑﺎﻻﺧﺮﻩ ﻛﻔﺎﻟﺖ ﻣﺮﱘ ﺑﻪ ﻋﻬﺪﻩ ﺯﻛﺮﻳ‪‬ﺎ ﻭﺍﮔﺬﺍﺭ ﺷﺪ ﻭ ﻫﺮ ﻭﻗﺖ ﭘﻴﺶ ﻣﺮﱘ ﻣﻰﺁﻣﺪ ﺩﺭ ﻧﺰﺩ ﻭﻯ ﺭﺯﻕ ﲞﺼﻮﺻﻰ ﻣﻰﺩﻳﺪ ﻭ‬
‫ﻣﻰﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺍﺯ ﻛﺠﺎﺳﺖ ﻣﺮﱘ ﻣﻰﮔﻔﺖ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺯﻛﺮﻳ‪‬ﺎ ﭼﻮﻥ ﺍﻳﻦ ﺑﺪﺍﻧﺴﺖ ﺑﺎ ﺁﻧﻜﻪ ﺧﻮﺩﺵ ﭘﲑ ﻭ ﺯﻧﺶ ﻧﺎﺯﺍ ﺑﻮﺩ ﺍﺯ ﺧﺪﺍ ﻓﺮﺯﻧﺪﻯ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭﻧﺪ ﳛﲕ ﺭﺍ ﺑﻮﻯ ﻋﻨﺎﻳﺖ‬
‫ﻓﺮﻣﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٨-٣٧:‬‬
‫ﺩﻭ‪‬ﻡ ﺍﺳﺘﺠﺎﺑﺖ ﺩﻋﺎﻯ ﺍﻭﺳﺖ ﺩﺭﺑﺎﺭﻩ ﻓﺮﺯﻧﺪ ﺧﻮﺍﺳﱳ ﺍﺯ ﺧﺪﺍ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﺯ ﺁﻳﻪ ‪ ٣٨‬ﺗﺎ ‪ ٤١‬ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺸﺮﻭﺡ ﺁﻥ ﺩﺭ ﺳﻮﺭﻩ ﻣﺮﱘ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍﻳﻦ ﺧﱪ‬
‫ﺱ‬
‫ﺭﲪﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎ ﺑﻨﺪﻩ ﺧﻮﻳﺶ ﺯﻛﺮﻳﺎﺳﺖ‪ .‬ﺁﻥ ﺩﻡ ﻛﻪ ﺧﺪﺍﻳﺶ ﺭﺍ ‪‬ﺎﱏ ﻧﺪﺍ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﻦ ﺍﺳﺘﺨﻮﺍﱎ ﺳﺴﺖ ﺷﺪﻩ ﻭ ﺳﺮﻡ ﺍﺯ ﭘﲑﻯ ﺳﻔﻴﺪ ﮔﺸﺘﻪ » ‪‬ﻭ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻌ ﹶﻞ ﺍﻟﺮ‪‬ﹾﺃ ‪‬‬
‫ﺷ‪‬ﻴ‪‬ﺒ ﹰﺎ« ﻭ ﺩﺭ ﺩﻋﺎ ﻛﺮﺩﻥ ﺷﻘﻰ ﻭ ﺩﺳﺖ ﺧﺎﱃ ﻧﺒﻮﺩﻩﺍﻡ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻦ ﺩﻋﺎ ﻛﺮﺩﻩﺍﻡ ﻭ ﺗﻮ ﺍﺟﺎﺑﺖ ﻓﺮﻣﻮﺩﻩﺍﻯ ﻣﻦ ﺍﺯ ﺑﻌﺪ ﺧﻮﻳﺶ ﺍﺯ ﺍﻗﻮﺍﻡ ﻭ ﺍﻗﺮﺑﺎﱘ ﺑﻴﻢ ﺩﺍﺭﻡ ﻭ ﺯﱎ ﮔﺬﺷﺘﻪ ﺍﺯ ﭘﲑﻯ‬
‫ﳘﻮﺍﺭﻩ ﻧﺎﺯﺍ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺮﺍ ﺑﻪ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﻓﺮﺯﻧﺪﻯ ﻋﻄﺎ ﻓﺮﻣﺎ ﻛﻪ ﺍﺯ ﻣﻦ ﻭ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﻳﻌﻘﻮﺏ )ﻃﺮﻑ ﻣﺎﺩﺭ( ﺍﺭﺙ ﺑﱪﺩ ﻭ ﺍﻭ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﮔﺮﺩﺍﻥ‪.‬‬
‫ﺧﻄﺎﺏ ﺭﺳﻴﺪ ﺍﻯ ﺯﻛﺮﻳﺎ ﻣﺎ ﺗﻮ ﺭﺍ ﻣﮋﺩﻩ ﭘﺴﺮﻯ ﻣﻰﺩﻫﻴﻢ ﻛﻪ ﻧﺎﻣﺶ ﳛﲕ ﺍﺳﺖ ﻭ ﺍﺯ ﭘﻴﺶ ﳘﻨﺎﻣﻰ ﺑﺮﺍﻯ ﺍﻭ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩﺍﱘ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﭼﮕﻮﻧﻪ ﭘﺴﺮﻯ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ ﺣﺎﻝ‬
‫ﺁﻧﻜﻪ ﺯﱎ ﺍﺯ ﭘﻴﺶ ﻧﺎﺯﺍ ﺑﻮﺩﻩ ﻭ ﺧﻮﺩﻡ ﺍﺯ ﭘﲑﻯ ﺑﻪ ﻓﺮﺗﻮﺗﻰ ﺭﺳﻴﺪﻩ ﻭ ﺧﺸﻚ ﺷﺪﻩﺍﻡ‪ .‬ﻓﺮﺷﺘﻪﺍﻯ ﺍﻭ ﺭﺍ ﻧﺪﺍ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﭼﻨﲔ ﮔﻔﺘﻪ ﻛﻪ ﺁﻥ ﺑﺮ ﻣﻦ ﺁﺳﺎﻥ ﺍﺳﺖ ﺗﻮ ﺭﺍ ﺍﺯ‬
‫ﭘﻴﺶ ﺁﻓﺮﻳﺪﻡ ﻛﻪ ﭼﻴﺰﻯ ﻧﺒﻮﺩﻯ‪ .‬ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﺑﺮﺍﻯ ﻣﻦ ﻧﺸﺎﻧﻪﺍﻯ ﺗﻌﻴﲔ ﻛﻦ ﮔﻔﺖ‪ :‬ﻧﺸﺎﻧﻪ ﺗﻮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺷﺐ ﲤﺎﻡ ﺑﺎ ﻣﺮﺩﻡ ﻧﺘﻮﺍﱏ ﺳﺨﻦ ﮔﻮﺋﻰ ﭘﺲ ﺍﺯ ﻋﺒﺎﺩﺗﮕﺎﻩ ﺑﻪ ﺳﻮﻯ ﻗﻮﻡ‬
‫ﺧﻮﺩ ﺭﻓﺖ ﻭ ﺑﻪ ﺁ‪‬ﺎﻓﻬﻤﺎﻧﺪ ﻛﻪ‪ :‬ﺑﺎﻣﺪﺍﺩ ﻭ ﺷﺒﺎﻧﮕﺎﻩ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﮔﻮﺋﻴﺪ‪) .‬ﻣﺮﱘ ‪.(١١-٢:‬‬
‫ﺚ ﻟﹶﻴﺎ ٍﻝ ‪‬ﺳ ِﻮﻳ‪ ‬ﹰﺎ« ﻭ ﺩﺭ ﺳﻮﺭﻩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤١:‬‬
‫ﺱ ﺛﹶﻠ ﹶ‬
‫ﻚ ﹶﺍ ﹾﻥ ﻻ ‪‬ﺗ ﹶﻜ ﻠﱢ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻧﺎ ﮔﻔﺘﻪ ﳕﺎﻧﺪ ﺳﻠﺐ ﻗﺪﺭﺕ ﺗﻜ ﻠﹼﻢ ﺍﺯ ﺯﻛﺮﻳﺎ ﻋﻼﻣﺖ ﻓﺮﺯﻧﺪ ﺑﻮﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ »ﻗﺎ ﹶﻝ ﺁ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻚ« ﺑﺪﺳﺖ ﻣﻰﺩﻫﺪ ﻛﻪ ﺳﻠﺐ ﺗﻜﻠﹼﻢ‬
‫ﺚ ﻟﹶﻴﺎ ٍﻝ« ﻓﻘﻂ ﺳﻪ ﺷﺐ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺭﻭﺯﻫﺎ ﻫﻢ ﻣﺮﺍﺩ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻛﻠﻤﻪ »ﺍﻟﻨﺎﺱ ‪ -‬ﻭ ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ‪‬ﺭﺑ‪ ‬‬
‫ﻗﻴﺪ ﺍﻳ‪‬ﺎﻡ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ »ﺛﹶﻠ ﹶ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﻡ ﺑﻮﺩ ﻭ ﮔﺮﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﺧﺪﺍ ﻭ ﻋﺒﺎﺩﺕ ﺯﺑﺎﻧﺶ ﻗﺪﺭﺕ ﺩﺍﺷﺖ‪ .‬ﻭ »ﺍﹶﻟﹼﺎ ﺗ‪‬ﻜﹶﻠﱢﻢ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﺪﺍ ﻗﺪﺭﺕ ﺭﺍ ﺳﻪ ﺭﻭﺯ ﺍﺯ ﺍﻭ ﺳﻠﺐ ﻓﺮﻣﻮﺩ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﺯﻛﺮﻳ‪‬ﺎ ﺍﺯ ﺧﺪﺍ ﻋﻼﻣﺖ ﺧﻮﺍﺳﺖ ﻣﻌﲎ ﺍﺵ ﺁﻥ ﺑﻮﺩ ﻫﺮ ﻭﻗﺖ ﺯﻧﺶ ﺑﺎﺭﺩﺍﺭ ﺷﺪ ﺑﺎ ﺁﻥ ﻋﻼﻣﺖ ﺑﺎﺭﺩﺍﺭ ﺷﺪﻥ ﺁﻥ ﺭﺍ ﺑﺪﺍﻧﺪ؟ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺑﺪﺍﻧﺪ ﺍﻳﻦ ﻧﺪﺍ ﺍﺯ ﻣﻠﻚ ﺍﻳﺖ ﻭ‬
‫ﺍﺯ ﺷﻴﻄﺎﻥ ﻧﻴﺴﺖ؟ ﺍﳌﻴﺰﺍﻥ ﻭﺟﻪ ﺩﻭ‪‬ﻡ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁﻧﭽﻪ ﺳﺒﺐ ﻭﺣﺸﺖ ﻗﻮﻡ ﺍﺯ ﺍﻳﻦ ﻭﺟﻪ ﺷﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺍﻧﺒﻴﺎﺀ ﺩﺭ ﺍﺛﺮ ﻋﺼﻤﺖ ﺑﺎﻳﺪ ﻛﻼﻡ ﺭﲪﺎﱏ ﺭﺍ ﺍﺯ‬
‫ﻼ ﺍﺯ‬
‫ﺷﻴﻄﺎﱏ ﺗﺸﺨﻴﺺ ﺩﻫﻨﺪ‪ ،‬ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﺷﻴﻄﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺑﺎﺯﻯ ﮔﲑﺩ ﻛﻪ ﺗﺸﺨﻴﺺ ﺍﺯ ﺩﺳﺘﺸﺎﻥ ﺑﺮﻭﺩ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺣﻖ ﺍﺳﺖ ﻭﱃ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺧﺪﺍﺳﺖ ﻛﻪ ﺧﺪﺍﺳﺖ ﻧﻪ ﻣﺴﺘﻘ ﹰ‬
‫ﺟﺎﻧﺐ ﺧﻮﺩﺷﺎﻥ ﻭ ﭼﻮﻥ ﭼﻨﲔ ﺍﺳﺖ ﭼﻪ ﺍﺷﻜﺎﱃ ﺩﺍﺭﺩ ﻛﻪ ﺯﻛﺮﻳ‪‬ﺎ ﺍﺯ ﺧﺪﺍ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﻋﻼﻣﱴ ﲞﻮﺍﻫﺪ ﻛﻪ ﻭﺍﻗﻌﻴ‪‬ﺖ ﺭﺍ ﺗﺸﺨﻴﺺ ﺑﺪﻫﺪ ﺑﻠﻰ ﺍﮔﺮ ﺩﻋﺎﻳﺶ ﻣﺴﺘﺠﺎﺏ ﳕﻰﺷﺪ ﺍﺷﻜﺎﻝ‬
‫ﺩﺭ ﺟﺎﻯ ﺧﻮﺩﺵ ﺑﻮﺩ‪ ...‬ﺁﻳﻪ ﺁﻥ ﺑﻮﺩ ﺯﺑﺎﻧﺶ ﺳﻪ ﺭﻭﺯ ﻗﺎﺩﺭ ﺑﻪ ﺗﻜﻠﹼﻢ ﻧﺒﻮﺩ ﻭ ﺯﺑﺎﻧﺶ ﺟﺰ ﺑﻪ ﺫﻛﺮ ﺧﺪﺍ ﺑﻨﺪ ﻣﻴﺸﺪ ﻭ ﺍﻳﻦ‪ ...‬ﺗﺼﺮ‪‬ﻑ ﺧﺎﺻ‪‬ﻰ ﺍﺳﺖ ﺩﺭ ﻧﻔﺲ ﭘﻴﺎﻣﱪ ﻭ ﺯﺑﺎﻧﺶ ﻛﻪ ﺷﻴﻄﺎﻥ‬
‫ﺑﻪ ﻋﻠﺖ ﻋﺼﻤﺖ ﭘﻴﻐﻤﱪ ﺍﺯ ﺁﻥ ﻋﺎﺟﺰ ﺍﺳﺖ ﭘﺲ ﻧﺪﺍﻯ ﻓﺮﺯﻧﺪ ﺩﺍﺩﻥ ﺭﲪﺎﱏ ﺑﻮﺩﻩ ﺍﺳﺖ ﲤﺎﻡ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٤١‬ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺯﻛﺮﻳﺎ ﭼﻮﻥ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﺗﺎ ﻓﺮﺯﻧﺪﻯ ﺑﻪ ﻭﻯ ﻋﻄﺎ ﻛﻨﺪ ﻣﻼﺋﻜﻪ ﺟﻮﺍﺏ ﺍﺳﺘﺠﺎﺑﺖ ﺭﺍ ﺑﻪ ﺍﻭ‬
‫ﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺧﻮﺍﺳﺖ ﺑﺪﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﻧﺪﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﺧﺪﺍ ﻭﺣﻰ ﻓﺮﻣﻮﺩ ﻛﻪ ﻧﺸﺎﻧﻪ ﺧﺪﺍﺋﻰ ﺑﻮﺩﻥ ﻧﺪﺍ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺭﻭﺯ ﺯﺑﺎﻧﺶ ﺍﺯ ﺗﻜﻠﹼﻢ ﻋﺎﺟﺰ ﺷﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻪ ﺳﻠﺐ‬
‫ﺱ ﺛﹶﻠ ﹶﺜ ﹶﺔ ﺍﹶﻳ‪‬ﺎ ٍﻡ ﺍِﻟﹼﺎ ﺭ‪‬ﻣ‪‬ﺰﹰﺍ«‪.‬‬
‫ﻚ ﺍﹶﻟﹼﺎ ‪‬ﺗ ﹶﻜﻠﱢ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺗﻜﻠﹼﻢ ﺟﺰ ﺧﺪﺍ ﻛﺴﻰ ﻗﺎﺩﺭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ﻗﻮﻝ ﺧﺪﺍ » ‪‬ﺭﺏ‪ ‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﱃ ﺁ‪‬ﻳ ﹰﺔ ﻗﺎ ﹶﻝ ﺁ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﺁﻥ ﺭﺍ ﻋﻼﻣﺖ ﲪﻞ ﮔﻔﺘﻪ ﻛﻪ ﺯﻛﺮﻳ‪‬ﺎ ﺑﺎ ﺁﻥ ﺩﺍﻧﺴﺖ ﺯﻧﺶ ﺣﺎﻣﻠﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭﺑﺎﺭﻩ ﺯﻛﺮﻳ‪‬ﺎ ﭼﻴﺰﻯ ﻧﻔﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻄﺎﻟﱮ ﺍﻓﺴﺎﻧﻪ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺭﺳﻮﻝ ﮔﺮﺍﻣﻰ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻓﻬﺬﺳﺖ ﺍﺷﺎﺭﻩ‬
‫ﻣﻰﺷﻮﺩ‪.‬‬
‫‪ -١‬ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٢٠٠‬ﮔﻮﻳﺪ‪ :‬ﺣﺮﻓﻬﺎﺋﻰ ﺍﺯ ﻗﺪﻣﺎﺀ ﻣﻔﺴ‪‬ﺮﻳﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻏﲑ ﺍﺯ ﻗﺪﻣﺎﺀ ﻣﻔﺴ‪‬ﺮﻳﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻏﲑ ﻣﻌﻘﻮﻝ ﺍﻧﺪ ﻣﺜﻞ ﺁﻧﻜﻪ ﺍﺯ ﻗﺘﺎﺩﻩ ﻭ‬
‫ﻋﻜﺮﻣﻪ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺷﻴﻄﺎﻥ ﭘﻴﺶ ﺯﻛﺮﻳ‪‬ﺎ ﺁﻣﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻳﻨﻜﻪ ﺑﺸﺎﺭﺕ ﻓﺮﺯﻧﺪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﺳﺖ ﺑﻪ ﺷﻚ‪ ‬ﺍﻧﺪﺍﺧﺖ ﻭ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﺍﻳﻦ ﻧﺪﺍ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻮﺩ ﳐﻔﻰ ﺑﻪ ﺗﻮ ﻣﻰ ﺭﺳﻴﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﺗﻮ ﺧﺪﺍ ﺭﺍ ‪‬ﺎﱏ ﺧﻮﺍﻧﺪﻯ ﻭ ﺩﺭ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺑﺎﺏ ‪ ١‬ﺑﻨﺪ ‪ ٢٠‬ﺁﻣﺪﻩ ﻛﻪ ﺟﱪﺋﻴﻞ ﺑﻪ ﺯﻛﺮﻳ‪‬ﺎ ﮔﻔﺖ‪ :‬ﺗﻮ ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﺍﻳﻦ ﺧﱪ ﻭﺍﻗﻊ ﺷﻮﺩ ﮔﻨﮓ ﻭ ﻻﻝ ﺧﻮﺍﻫﻰ ﺑﻮﺩ ﻛﻪ ﺳﺨﻦ ﻣﺮﺍ‬
‫ﺑﺎﻭﺭ ﻧﻜﺮﺩﻯ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﻪ ﺍﳒﻴﻞ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩﻡ ﳘﺎﻧﻄﻮﺭ ﺍﺳﺖ ﻛﻪ ﺍﳌﻴﺰﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ )٢‬ﺩﺭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺑﺎﰉ ﺩﺭﺑﺎﺭﻩ ﻓﻀﺎﺩﻝ ﺯﻛﺮﻳ‪‬ﺎ ﻣﻨﻌﻘﺪ ﻛﺮﺩﻩ ﳎﻤﻮﻉ ﺁﻥ ﺑﺎﺏ ﺭﺍ ﻓﻘﻂ ﻳﻚ ﺭﻭﺍﻳﺖ ﺗﺸﻜﻴﻞ ﻣﻰﺩﻫﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬
‫ﻭ ﺳﻠﻢ ﻧﻘﺜﻞ ﻛﺮﺩﻩ ﻛﻪ »ﻛﺎﻥ ﺯﻛﺮﻳ‪‬ﺎ ﳒﺎﺭﹰﺍ« ﺯﻛﺮﻳ‪‬ﺎ ﳒﹼﺎﺭ ﺑﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﻛﻪ ﺭﻭﺯﻯ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻣﻨﺎﺳﺒﱴ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺗﺸﻜﻴﻞ ﺍﻳﻦ ﺳﺨﻦ‬
‫ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺗﺸﻜﻴﻞ ﭼﻨﲔ ﺑﺎﰉ ﺑﺎ ﺍﻳﻦ ﺳﺮﻣﺎﻳﻪ ﺧﻨﺪﻩﺁﻭﺭ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺍﺑﻦ ﺍﺛﲑ ﺩﺭ ﺗﺎﺭﻳﺦ ﻛﺎﻣﻞ ﺝ ‪ ١‬ﺹ ‪ ١٧٤‬ﺑﺎﺏ »ﺫﻛﺮ ﻗﺘﻞ ﺯﻛﺮﻳﺎ« ﻣﻰﮔﻮﻳﺪ‪ :‬ﭼﻮﻥ ﳛﲕ ﻛﺸﺘﻪ ﭘﺪﺭﺵ ﺯﻛﺮﻳ‪‬ﺎ ﻓﺮﺍﺭ ﻛﺮﺩ ﻭ ﺩﺍﺧﻞ ﺑﺎﻏﻰ ﺩﺭ ﺑﻴﺖ ﺍﳌﻘﺪ‪‬ﺱ ﮔﺮﺩﻳﺪ ﭘﺎﺩﺷﺎﻩ ﺩﺭ ﭘﻰ‬
‫ﺍﻭ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺩﺭﺧﱴ ﺯﻛﺮﻳﺎ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﮔﻔﺖ ﺍﻯ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﭘﻴﺶ ﻣﻦ ﺑﻴﺎ ﭼﻮﻥ ﺯﻛﺮﻳ‪‬ﺎ ﺁﻣﺪ ﺩﺭﺧﺖ ﺍﺯ ﻭﺳﻂ ﭘﺎﺭﻩ ﺷﺪ ﻭ ﺯﻛﺮﻳ‪‬ﺎ ﺩﺭﻭﻥ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﺳﭙﺲ ﺩﺭﺧﺖ ﺑﻪ ﻫﻢ ﻣﺘﺼﻞ‬
‫ﮔﺮﺩﻳﺪ ﺷﻴﻄﺎﻥ ﻃﺮﻑ ﻟﺒﺎﺱ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﲑﻭﻥ ﻛﺸﻴﺪ ﺗﺎ ﻣﺪﺭﻛﻰ ﺑﺮ ﮔﻔﺘﻪﺧﻮﻳﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺑﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺷﺎﻩ ﮔﻔﺖ‪ :‬ﺯﻛﺮﻳ‪‬ﺎ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﺭﺧﺖ ﺭﻓﺘﻪ ﺍﻳﻦ ﻫﻢ ﺣﺎﺷﻴﻪ ﻟﺒﺎﺱ ﺍﻭﺳﺖ‪ .‬ﺩﺭﺧﺖ ﺭﺍ ﺑﺎ ﺗﱪ ﺩﻭ ﻧﺼﻒ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﻣﻨﺸﺎﺭ )ﺍﺭ‪‬ﻩ ﺑﺰﺭﮒ(ﺁﻥ ﺭﺍ ﺑﺮﻳﺪﻧﺪ ﺯﻛﺮﻳ‪‬ﺎ ﻣﺮﺩ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﳒﹼﺎﺭ ﺫﻳﻞ ﺍﻳﻦ ﻗﺼ‪‬ﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺍﻓﺘﺮﺍﺳﺖ ﭼﻪ ﻓﺎﺋﺪﻩﺍﻯ ﺍﺳﺖ ﺩﺭ ﺭﻓﱳ ﺑﻪ ﺩﺭﻭﻥ ﺩﺭﺧﺖ ﺑﺎ ﺁﻧﻜﻪ ﻃﺮﻑ ﻟﺒﺎﺳﺶ ﺑﲑﻭﻥ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻼ ﺷﻚ‪ ‬ﺩﺳﻴﺴﻪﺍﻯ‬
‫ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻋﻈﺎﻡ ﺍﺑﻠﻴﺲ ﻭ ﻋﺠﺐ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﺎﭘﺴﻨﺪﻫﺎ ﺑﻪ ﻛﺘﺐ ﺍﺳﻼﻣﻰ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺁﻓﺮﻳﻦ ﺑﺮ ﻗﺮﺁﻥ ﻋﻈﻴﻢ ﻛﻪ ﺍﺯ ﻫﺮ ﮔﻮ‪‬ﺴﺨﻦ ﺳﺒﻚ ﺧﺎﱃ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻡ ﺯﻛﺮﻳﺎ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
 ‫ﺁﻝ ﻋﻤﺮﺍﻥ‪.٣٨-٣٧:‬‬
‫ﺍﻧﻌﺎﻡ‪.٨٥:‬‬
‫ﻣﺮﱘ‪.٧-٢:‬‬
‫ﺍﻧﺒﻴﺎﺀ‪.٨٩:‬‬
‫_______________________________________________‬
‫ﺳﻠﻴﻤﺎﻥ = ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﻣﻌﺮﻭﻑ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻫﻔﺪﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﻭ ﭘﺴﺮ ﺩﺍﻭﺩ ﻧﱮ ﺍﺳﺖ ﺣﺎﻻﺕ ﻭ ﻗﺼﻪ ﻫﺎﻳﺶ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ﺑﺴﻴﺎﺭ ﻭ ﺑﻪ ﺗﺼﺮﻳﺢ ﺁﻳﻪ‬
‫ﺫﻳﻞ ﭘﻴﺎﻣﱪ ﺻﺎﺣﺐ ﻭﺣﻰ ﺍﺳﺖ ]ﻧﺴﺎﺀ‪.[١٦٣:‬‬
‫ﻣﺎ ﺍﺑﺘﺪﺍ ﺛﻨﺎﺀ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﻭ ﺍﻳﻀﹰﺎ ﻗﺼﺺ ﺍﻭ ﺭﺍ ﻗﺮﺁﻥ ﺑﺮﺭﺳﻰ ﻛﺮﺩﻩ ﺳﭙﺲ ﺑﻪ ﺍﻓﺴﺎﻧﻪ ﻫﺎﺋﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺣﻀﺮﺕ ﺁﻣﺪﻩ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬
‫‪ -١‬ﺍﻭ ﭘﻴﺎﻣﱪﻯ ﺍﺳﺖ ﺻﺎﺣﺐ ﻭﺣﻰ ﻭ ﺩﺭ ﺭﺩﻳﻒ ﺳﺎﺋﺮ ﭘﻴﺎﻣﱪﺍﻥ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﻪ ﺳﺎﺑﻖ ﺭﻭﺷﻦ ﺷﺪ‪ ،‬ﮔﺮﭼﻪ ﺷﺮﻳﻌﺖ ﻣﺴﺘﻘﻞ ﻧﺪﺍﺷﺘﻪ ﻭ ﻣﺮﻭ‪‬ﺝ ﺍﺣﻜﺎﻡ ﺗﻮﺭﺍﺕ ﺑﻮﺩ‪ .‬ﻭﻯ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺘﻪ‬
‫ﺧﺪﺍ ﺑﻮﺩ ]ﺍﻧﻌﺎﻡ‪ .[٨٤:‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﻯ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩ ]ﺍﻧﺒﻴﺎﺀ‪ .[٧٩:‬ﺍﻭ ﺯﺑﺎﻥ ﭘﺮﻧﺪﮔﺎﻥ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺖ ﻭ ﺍﺯ ﻗﻀﻴ‪‬ﻪ ﻭﺍﺩﻯ ﳕﻞ ﻛﻪ ﺍﺯ ﺳﺨﻦ ﮔﻔﱳ ﻣﻮﺭﭼﻪ ﺧﱪ ﺩﺍﺩ‬
‫ﺑﺪﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺯﺑﺎﻥ ﺣﺸﺮﺍﺕ ﺭﺍ ﻧﻴﺰ ﻣﻰﺩﺍﻧﺴﺘﻪ ]ﳕﻞ‪ .[١٦:‬ﺩﺭﺑﺎﺭﻩ ﺍﻭﺳﺖ ]ﺹ‪ .[٤٠:‬ﻭﻯ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻨﺪﻩ ﻧﻴﻜﻮﺋﻰ ﺑﻮﺩ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﺎ ﺫﻛﺮ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺩﻋﺎ ﺑﻪ ﺧﺪﺍ ﺭﺟﻮﻉ‬
‫ﻣﻰﻛﺮﺩ ]ﺹ‪ .[٣٠:‬ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﻭ ﭘﺪﺭﺵ ﺭﺍ ﺑﺮ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﻣﺆﻣﻦ ﺑﺮﺗﺮﻯ ﺩﺍﺩﻩ ﺑﻮﺩ‪] .‬ﳕﻞ‪ .[١٥:‬ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺍﺣﻮﺍﻝ ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺯ ﲨﻠﻪ ﺳﻠﻴﻤﺎﻥ‬
‫ﻣﻰﻓﺮﻣﺎﻳﺪ‪] :‬ﺍﻧﺒﻴﺎﺀ‪.[٩٠:‬‬
‫ﻗﺼﺺ ﺳﻠﻴﻤﺎﻥ‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺳﻠﻴﻤﺎﻥ ﺑﺎ ﺁﻧﻜﻪ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﺑﻮﺩ ﺳﻠﻄﻨﺖ ﻭﺳﻴﻌﻰ ﺩﺍﺷﺖ ﻭ ﺧﻮﺩ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻛﺮﺩ‪» :‬ﺧﺪﺍﻳﺎ ﺑﻪ ﻣﻦ ﺳﻠﻄﻨﱴ ﺩﻩ ﻛﻪ ﺑﻪ ﻛﺴﻰ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﻣﻴ‪‬ﺴﺮ ﻧﺒﺎﺷﺪ« ﺹ‪.٣٥:‬‬
‫ﺍﻳﺎﺕ ﺑﻌﺪﻯ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﺑﺎﺩ ﻭ ﺷﻴﺎﻃﲔ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﺴﺨ‪‬ﺮ ﻛﺮﺩﱘ‪ ...‬ﻭ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺍﻭ ﺭﺍ ﻧﺰﺩ ﻣﺎ ﺗﻘﺮ‪‬ﰉ ﺍﺳﺖ ﻭ ﺑﺎﺯﮔﺸﺖ ﺧﻮﺏ‪ .‬ﻭﺳﻌﺖ ﻣﻠﻚ ﺍﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺗﺴﺨﲑ ﺑﺎﺩ ﻭ‬
‫ﺷﻴﺎﻃﲔ ﻭ ﺩﺍﻧﺴﱳ ﺯﺑﺎﻥ ﭘﺮﻧﺪﮔﺎﻥ ﻭ‪ ...‬ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻨﺎﰱ ﻣﻘﺎﻡ ﭘﻴﺎﻣﱪ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﭼﻨﺎﻥ ﻣﻠﻜﻰ ﲞﻮﺍﻫﺪ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﻫﺪﺍﻳﺖ ﻭ ﺳﻌﺎﺩﺕ ﺑﻨﺪﮔﺎﻥ ﺑﻜﻮﺷﺪ‪.‬‬
‫ﻭ ﺷﺎﻳﺪ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﻧﺒﻮ‪‬ﺕ ﺑﺎ ﺟﻬﺎﻧﺪﺍﺭﻯ ﻣﻨﺎﻓﺎﺕ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻗﺼﻪ ﻭﺍﺩﻯ ﳕﻞ‬
‫]ﳕﻞ‪.[١٩-١٧:‬‬
‫ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺭﺳﻴﺪﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﻭﺍﺩﻯ ﳕﻞ ﺩﺭ ﻟﺸﻜﺮ ﻛﺸﻰ ﺑﻪ ﺳﺒﺎﺀ ﺑﻮﺩ ﻛﻪ ﻫﺪﻫﺪ ﻭﺿﻊ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﻭﻯ ﮔﺰﺍﺭﺵ ﻛﺮﺩ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻭﺍﺩﻯ ﳕﻞ ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﳏﻠﻰ‬
‫ﺍﺳﺖ ﺩﺭ ﺷﺎﻡ ﻭ ﺑﻪ ﻗﻮﱃ ﺩﺭ ﻃﺎﺋﻒ ﻭ ﺑﻌﻀﻰ ﮔﻔﺘﻪ ﺩﺭ ﺍﻭﺍﺧﺮ ﳝﻦ ﺍﺳﺖ‪ .‬ﻭﱃ ﻃﺎﺋﻒ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﻛﻪ ﳏﻞ ﺳﻠﻴﻤﺎﻥ ﻓﻠﺴﻄﲔ ﺑﻮﺩ ﻭ ﻗﻮﻡ ﺳﺒﺎﺀ ﺩﺭ ﳝﻦ ﺳﻜﻮﻧﺖ ﺩﺍﺷﺖ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺁﻥ ﺩﺭ ﺷﺎﻡ ﻳﺎ ﺩﺭ ﳝﻦ ﺍﺳﺖ‪ .‬ﺁﻗﺎﻯ ﺻﺪﺭ ﺑﻼﻏﻰ ﺍﺯ ﻳﺎﻗﻮﺕ ﻭ ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺁﻥ‪ :‬ﺳﺮﺯﻣﲔ ﻋﺴﻘﻼﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻋﺴﻘﻼﻥ ﳏﻠﻰ ﺍﻳﺖ ﺩﺭ ﺷﺎﻡ‪.‬‬
‫ﻭﺍﻗﻌﻪﺍﻯ ﻛﻪ ﺁﳒﺎ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﺳﺨﻦ ﻣﻮﺭﭼﻪ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﻮﺭﭼﮕﺎﻥ ﮔﻔﺖ‪ :‬ﺑﻪ ﻻﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺩﺍﺧﻞ ﺷﻮﻳﺪ ﺗﺎ ﺳﻠﻴﻤﺎﻥ ﻭ ﺳﭙﺎﻫﻴﺎﻧﺶ ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﴰﺎ ﺭﺍ ﭘﺎﳝﺎﻝ ﻧﺴﺎﺯﻧﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻦ‬
‫ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻣﻮﺭﭼﮕﺎﻥ ﺳﺨﻦ ﮔﻔﱳ ﺩﺍﺭﻧﺪ‪ .‬ﻭ ﳐﺎﺑﺮﺍﺕ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺭ ﺍﻧﺪﻙ ﺯﻣﺎﱏ ﻓﺮﻣﺎﻥ ﺣﻜﻤﺮﺍﻥ ﺑﻪ ﳘﻪ ﻣﻰﺭﺳﺪ ﻭ ﺷﮕﻔﺖﺗﺮ ﺍﺯ ﳘﻪ ﺁﻧﻜﻪ ﻣﻮﺭﭼﮕﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﺑﺎ ﺍﺳﻢ ﻭ ﺭﺳﻢ‬
‫ﻣﻰﺷﻨﺎﺳﺪ ﻛﻪ ﮔﻔﺖ‪ :‬ﺗﺎ ﺳﻠﻴﻤﺎﻥ ﻭ ﻟﺸﻜﺮﻳﺎﻧﺶ ﴰﺎ ﺭﺍ ﭘﺎﳝﺎﻝ ﻧﻜﻨﻨﺪ‪.‬‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﺯ ﺳﺨﻦ ﻣﻮﺭﭼﻪ ﺗﺒﺴ‪‬ﻢ ﻭ ﺗﻌﺠ‪‬ﺐ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﻧﺼﻴﺒﻢ ﻛﻦ ﺷﻜﺮ ﺍﻳﻦ ﻧﻌﻤﺖ ﺭﺍ ﻛﻪ ﺑﻪ ﻣﻦ ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻡ ﺩﺍﺩﻩﺍﻯ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩﻡ ﻭ ﻛﺎﺭﻯ ﻛﻪ ﻣﻮﺭﺩ ﺭﺿﺎﻯ ﺗﻮ‬
‫ﺍﺳﺖ ﺍﳒﺎﻡ ﺩﻫﻢ ﻭ ﻣﺮﺍ ﺭﺿﺎﻯ ﺗﻮ ﺍﺳﺖ ﺍﳒﺎﻡ ﺩﻫﻢ ﻭ ﻣﺮﺍ ﺩﺭ ﺯﻣﺮﻩ ﺑﻨﺪﮔﺎﻥ ﻧﻴﻜﻮﻛﺎﺭﺧﻮﺩ ﺩﺭ ﺁﻭﺭ‪ .‬ﳕﻰﺩﺍﻧﻴﻢ ﺳﻠﻴﻤﺎﻥ ﺳﺨﻦ ﻣﻮﺭﭼﻪ ﺭﺍ ﭼﻄﻮﺭﻓﻬﻤﻴﺪ ﻭﱃ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ‬
‫ﻣﺘﻮﺟ‪‬ﻪ ﻓﺮﻣﺎﻥ ﺍﻭ ﺷﺪ‪ .‬ﲨﻠﻪ » ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻻ ‪‬ﻳﺸ‪ ‬ﻌﺮ‪‬ﻭ ﹶﻥ« ﺩﺭﺑﺎﺭﻩ ﻟﺸﻜﺮﻳﺎﻥ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭﱃ ﺩﺭﺑﺎﺭﻩ ﺳﻠﻴﻤﺎﻥ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻣﻮﺭﭼﮕﺎﻥ ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﭘﺎﳝﺎﻝ ﳕﻰﻛﺮﺩ ﳑﻜﻦ‬
‫ﺍﺳﺖ ﺁﻥ ﺍﺯ ﺑﺎﺏ ﺗﻐﻠﻴﺐ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻣﻮﺭﭼﻪ ﺁﻥ ﻣﻘﺎﻡ ﺭﺍ ﺩﺭ ﺳﻠﻴﻤﺎﻥ ﳕﻴﺪﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻌﲎ ﺁﻳﺎﺕ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻟﺸﻜﺮﻳﺎﻧﺶ ﺍﺯ ﺟﻦ ﻭ ﺍﻧﺲ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﲨﻊ ﺷﺪﻧﺪ ﻭ ﺁ‪‬ﺎ ﺍﺯ ﭘﺮﺍﻛﻨﺪﮔﻰ ﻣﻨﻊ ﻣﻰﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺗﺎ ﺑﺮ ﻭﺍﺩﻯ ﳕﻞ ﺁﻣﺪﻧﺪ ﻣﻮﺭﭼﻪﺍﻯ ﮔﻔﺖ‪ :‬ﺍﻯ‬
‫ﻣﻮﺭﭼﮕﺎﻥ ﺑﻪ ﻻﻧﻪﻫﺎﻯ ﺧﻮﺩ ﺩﺍﺧﻞ ﺷﻮﻳﺪ‪...‬‬
‫ﻗﺼﻪ ﻫﺪﻫﺪ ﻭ ﺳﺒﺎﺀ‬
‫ﺍﻳﻦ ﻗﺼﻪ ﺩﻧﺒﺎﻟﻪ ﺟﺮﻳﺎﻥ ﻭﺍﺩﻯ ﳕﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩ ﳕﻞ ﺍﺯ ﺁﻳﻪ ‪ ٢٠‬ﺗﺎ ‪ ٤٣‬ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ »ﺳﻠﻴﻤﺎﻥ ﺟﻮﻳﺎﻯ ﻣﺮﻏﺎﻥ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﭼﺮﺍ ﺷﺎﻧﻪ ﺑﻪ ﺳﺮ ﺭﺍ ﳕﻰﺑﻴﻨﻢ ﻣﮕﺮ ﺍﻭ ﻏﺎﺋﺐ‬
‫ﺍﺳﺖ‪ .‬ﻭﻯ ﺭﺍ ﻋﺬﺍﺏ ﻣﻰﻛﻨﻢ ﻋﺬﺍﰉ ﺳﺨﺖ‪ ،‬ﻳﺎ ﺳﺮﺵ ﺭﺍ ﻣﻰﺑﺮﻡ ﻣﮕﺮ ﺁﻧﻜﻪ ﺩﻟﻴﻞ ﺭﻭﺷﲎ ﺩﺭﺑﺎﺭﻩ ﻏﻴﺒﺖ ﺧﻮﺩ ﺑﻴﺎﻭﺭﺩ‪ .‬ﻛﻤﻰ ﺑﻌﺪ ﻫﺪﻫﺪ ﺑﻴﺎﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﭼﻴﺰﻯ ﺩﻳﺪﻩﺍﻡ ﻛﻪ ﻧﺪﻳﺪﻩﺍﻯ‬
‫ﻭ ﺍﺯ ﻗﻮﻡ ﺳﺒﺎﺀ ﺑﺮﺍﻳﺖ ﺧﱪ ﺩﺭﺳﺖ ﺁﻭﺭﺩﻩﺍﻡ‪ .‬ﺯﱏ ﺑﺪﻳﺪﻡ ﻛﻪ ﺑﺮ ﺁ‪‬ﺎ ﺳﻠﻄﻨﺖ ﻣﻰﻛﻨﺪ‪ .‬ﻭ ﳘﻪ ﭼﻴﺰ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﲨﻠﻪ ﺍﻭ ﺭﺍ ﲣﺖ ﺑﺰﺭﮔﻰ ﻫﺴﺖ‪ .‬ﺍﻭ ﻭ ﻗﻮﻣﺶ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﺳﻮﺍﻯ ﺧﺪﺍ‬
‫ﺑﻪ ﺍﻓﺘﺎﺏ ﺳﺠﺪﻩ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺷﻴﻄﺎﻥ ﺍﻋﻤﺎﻟﺸﺎﻥ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎﺁﺭﺍﺳﺘﻪ ﻭ ﺍﺯ ﺭﺍﻩ ﺣﻖ ﻣﻨﺤﺮﻓﺸﺎﻥ ﻛﺮﺩﻩ ﻭ ﻫﺪﺍﻳﺖ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﻪ ﳘﲔ ﺟﻬﺖ ﺑﻪ ﺧﺪﺍﺋﻴﻜﻪ ﺩﺭ ﺁﲰﺎ‪‬ﺎﻭ ﺯﻣﲔ‪ ،‬ﺎﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﳕﺎﺋﻴﺪ ﻣﻰﺩﺍﻧﺪ‪ ،‬ﺳﺠﺪﻩ ﳕﻰﻛﻨﻨﺪ‪ .‬ﺧﺪﺍﺋﻴﻜﻪ ﺟﺰ ﺍﻭ ﻣﻌﺒﻮﺩﻯ ﻧﻴﺴﺖ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺮﺵ ﻋﻈﻴﻢ ﺍﺳﺖ )ﺍﻧﺪﺍﺯﻩ ﻓﻬﻢ ﻭ‬
‫ﺷﻌﻮﺭ ﭘﺮﻧﺪﻩ ﺭﺍ ﺑﺒﻴﻨﺪ(‪.‬‬
‫ﺳﻠﻴﻤﺎﻥ ﻓﺮﻣﻮﺩ‪ :‬ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺭﺍﺳﺖ ﻣﻰﮔﻮﺋﻰ ﻳﺎ ﺍﺯ ﺩﺭﻭﻏﮕﻮﻳﺎﱏ‪.‬‬
 ‫ﺍﻳﻦ ﻧﺎﻣﻪ ﻣﺮﺍ ﺑﱪ ﻭ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﺑﻴﻔﻜﻦ ﺳﭙﺲ ﺩﻭﺭ ﺷﻮ ﺑﺒﲔ ﭼﻪ ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﺯﻥ ﭼﻮﻥ ﻧﺎﻣﻪ ﮔﺮﺍﻣﻰ ﺍﻯ ﺑﻪ ﻧﺰﺩ ﻣﻦ ﺍﻓﻜﻨﺪﻩ ﺷﺪﻩ‪ ،‬ﺁﻥ ﺍﺯ ﺳﻠﻴﻤﺎﻥ ﺍﺳﺖ ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ ﺷﺪﻩ‪ ،‬ﺁﻥ ﺍﺯ‬
‫ﺴ ِﻢ ﺍﻟﻠﹼ ِﻪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤﻦ ﺍﻟﺮ‪‬ﺣﻴﻢ ﻛﻪ ﺑﺮ ﻣﻦ ﺗﻔﻮﻕ ﳎﻮﺋﻴﺪ ﻭ ﺗﺴﻠﻴﻤﺎﻧﻪ ﭘﻴﺶ ﻣﻦ ﺁﺋﻴﺪ‪ .‬ﻭ ﺍﺿﺎﻓﻪ ﻛﺮﺩ‪ :‬ﺍﻯ ﺑﺰﺭﮔﺎﻥ ﻣﺮﺍ ﺩﺭ ﻛﺎﺭﻡ ﻧﻈﺮ ﺩﻫﻴﺪ ﻛﻪ ﻣﻦ ﺩﺭ ﻛﺎﺭﻯ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﺳﺖ ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ‪ِ :‬ﺑ ‪‬‬
‫ﰉ ﺣﻀﻮﺭ ﴰﺎ ﺗﺼﻤﻴﻢ ﻧﮕﺮﻓﺘﻪﺍﻡ‪ .‬ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﻧﲑﻭﻣﻨﺪ ﻭ ﺟﻨﮕﺎﻭﺭﺍﻥ ﺳﺮ ﺳﺨﺖ ﺍﱘ ﻭ ﻛﺎﺭ ﺑﻪ ﺍﺭﺍﺩﻩ ﺗﻮ ﺍﺳﺖ ﺑﺒﲔ ﭼﻪ ﻓﺮﻣﺎﻥ ﻣﻰﺩﻫﻰ‪ .‬ﺯﻥ ﮔﻔﺖ‪ :‬ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭﻗﱴ ﺑـﻪ‬
‫ﺷﻬﺮﻯ ﺩﺭ ﺁﻳﻨﺪ ﺁﻥ ﺭﺍﻓﺎﺳﺪ ﻭ ﺗﺒﺎﻩ ﻣﻰﻛﻨﻨﺪ ﻭ ﻋﺰﻳﺰﺍﻧﺶ ﺭﺍ ﺫﻟﻴﻞ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﻛﺎﺭﺷﺎﻥ ﭼﻨﲔ ﺍﺳﺖ‪.‬‬
‫ﻣﻦ ﻫﺮﻳﻪﺍﻯ ﺳﻮﻯ ﺳﻠﻴﻤﺎﻥ ﻭ ﻟﺸﮕﺮﺳﻠﻨﺲ ﻣﻰﻓﺮﺳﺘﻢ ﺗﺎ ﺑﺒﻴﻨﻢ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﭼﻪ ﺧﱪ ﻣﻰﺁﻭﺭﻧﺪ‪ .‬ﭼﻮﻥ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻠﻜﻪ ﻧﺰﺩ ﺳﻠﻴﻤﺎﻥ ﺁﻣﺪ‪ .‬ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺗﻨﺪﻯ ﮔﻔﺖ‪ :‬ﻣﺮﺍ ﺑﻪ ﻣﺎﻝ ﻣﺪﺩ‬
‫ﻣﻰﺩﻫﻴﺪ ﺁﻧﭽﻪ ﺧﺪﺍ ﺑﻪ ﻣﻦ ﺩﺍﺩﻩ ‪‬ﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﴰﺎ ﺩﺍﺩﻩ؟ ﻧﻪ ﺑﻠﻜﻪ ﴰﺎ ﺑﻪ ﻫﺪﻳﻪ ﺧﻮﻳﺶ ﺧﻮﺵ ﺩﻝ ﻣﻰﺷﻮﻳﺪ‪ .‬ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﺑﺎﺯ ﮔﺮﺩ ﺣﺘﻤﹰﺎ ﺳﭙﺎﻫﻴﺎﱏ ﺑﻪ ﺳﻮﻯ ﺁ‪‬ﺎ ﺁﺭﱘ ﻛﻪ‬
‫ﻃﺎﻗﺖ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺁ‪‬ﺎ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺍﺯ ﺷﻬﺮ‪ ،‬ﺫﻟﻴﻞ ﻭ ﺣﻘﲑ ﺑﲑﻭﻧﺸﺎﻥ ﻣﻰﻛﻨﻴﻢ‪) .‬ﻓﺮﺳﺘﺎﺩﻩ ﺑﻪ ﻃﺮﻑ ﺳﺒﺎﺀ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ(‪.‬‬
‫ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺣﺎﺿﺮﺍﻥ ﮔﻔﺖ‪ :‬ﻛﺪﺍﻣﺘﺎﻥ ﲣﺖ ﻣﻠﻜﻪ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪﻛﻄﻴﻌﺎﻧﻪ ﭘﻴﺶ ﻣﻦ ﺍﻳﻨﺪ‪ ،‬ﺑﺮﺍﱘ ﻣﻰﺁﻭﺭﻳﺪ؟‬
‫ﻋﻔﺮﻳﱴ ﺍﺯ ﺟﻨﻴﺎﻥ ﮔﻔﺖ‪ :‬ﻣﻦ ﭘﻴﺶ ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﺯ ﳎﻠﺲ ﺧﻮﻳﺶ ﺑﺮﺧﻴﺰﻯ ﲣﺖ ﺭﺍ ﺳﻮﻯ ﺗﻮ ﻣﻰﺁﻭﺭﻡ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﺗﻮﺍﻧﺎ ﻭ ﺍﻣﻴﻨﻢ‪ .‬ﻣﺮﺩﻯ ﻛﻪ ﺩﺍﻧﺸﻰ ﺍﺭ ﻛﺘﺎﺏ ﻧﺰﺩ ﻭﻯ ﺑـﻮﺩ‪.‬‬
‫ﮔﻔﺖ‪ :‬ﻣﻦ ﺁﻥ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﭼﺸﻢ ﺑﻪ ﻫﻢ ﺑﺰﱏ ﻧﺰﺩ ﺗﻮ ﻣﻰﺁﻭﺭﻡ‪ .‬ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻳﻦ ﺳﺨﻦ ﺳﻠﻴﻤﺎﻥ ﺩﻳﺪ ﲣﺖ ﻣﻠﻜﻪ ﺩﺭ ﭘﻴﺶ ﺍﻭ ﺣﺎﺿﺮ ﺍﺳﺖ‪ .‬ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺍﺯ ﺍﺣﺴﺎﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻦ‬
‫ﺍﺳﺖ‪ .‬ﻣﻰﺧﻮﺍﻫﺪ ﺍﻣﺘﺤﺎﱎ ﻛﻨﺪ ﺁﻳﺎ ﺷﻜﺮ ﮔﺰﺍﺭﻡ ﻳﺎ ﻛﻔﺮﺍﻥ ﻣﻰﻛﻨﻢ‪ ...‬ﮔﻔﺖ ﲣﺖ ﺭﺍ ﺑﺮ ﻣﻠﻜﻪ ﭘﺲ ﺍﺯ ﺁﻣﺪﻥ ﻧﺎﺷﻨﺎﺱ ﻛﻨﻴﺪ ﻭ ﻧﮕﻮﺋﻴﺪ‪ :‬ﺍﻳﻦ ﲣﺖ ﺗﻮ ﺍﺳﺖ ﺑﺒﻴﻨﻴﻢ ﺁﻳﺎ ﺑﻪ ﺷﻨﺎﺧﱳ ﺁﻥ‬
‫ﺭﺍﻩ ﻣﻰﺑﺮﺩ ﻳﺎ ﺍﺯ ﺁﻧﺎﻥ ﻣﻰﺷﻮﺩ ﻛﻪ ﺭﺍﻩ ﳕﻰﺑﺮﻧﺪ‪ .‬ﭼﻮﻥ ﻣﻠﻜﻪ ﺑﻴﺎﻣﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﲣﺖ ﺗﻮ ﭼﻨﲔ ﺍﺳﺖ؟ ﮔﻔﺖ‪ :‬ﮔﻮﺋﻰ ﳘﲔ ﺍﺳﺖ‪ .‬ﻣﺎ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑﻪ ﻗﺪﺭﺕ ﺑﻮﺩﻩ ﻭ ﺗﺴﻠﻴﻢ ﺑﻮﺩﻩﺍﱘ ﻭ‬
‫ﳘﺎﻥ ﺗﺴﻠﻴﻢ ﺑﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺟﺰ ﺧﺪﺍﻯ ﻣﻰﭘﺮﺳﺘﻴﺪ ﺑﺎﺯ ﺩﺍﺷﺖ ﻛﻪ ﻭﻯ ﺍﺯ ﺯﻣﺮﻩ ﻗﻮﻡ ﻛﺎﻓﺮ ﺑﻮﺩ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﺗﺒﻌﻴﺖ ﻣﻰﻛﺮﺩ‪.‬‬
‫ﺑﺪﻭ ﮔﻔﺘﻪ ﺷﺪ‪ :‬ﺑﻪ ﻗﺼﺮ ﺳﻠﻴﻤﺎﻥ ﺩﺍﺧﻞ ﺷﻮ ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺩﻳﺪ ﭘﻨﺪﺍﺷﺖ ﺁﺏ ﻋﻤﻴﻘﻰ ﺍﺳﺖ‪ .‬ﺳﺎﻗﻬﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﻋﺮﻳﺎﻥ ﻛﺮﺩ‪ .‬ﺳﻠﻴﻤﺎﻥ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻗﺼﺮﻯ ﺍﺳﺖ ﺻﺎﻑ ﺍﺯ ﺷﻴﺸﻪ‪ .‬ﺯﻥ‬
‫ﭼﻮﻥ ﺍﻳﻦ ﻗﺪﺭﺕ ﻭ ﻋﻈﻤﺖ ﻭ ﺁﻥ ﻗﺼﻪ ﻫﺪﻫﺪ ﻭ ﺁﻣﺪﻥ ﲣﺖ ﺭﺍ ﺑﺪﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻭ ﭘﻴﺎﻣﱪ ﻭ ﻣﺆﻳﺪ ﻣﻦ ﻋﻨﺪﺍﻟﻠﹼﻪ ﺍﺳﺖ ﻟﺬﺍ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺟﻬﺎﻧﻴﺎﻥ ﻣﻰﺷﻮﻡ«‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻗﺼﻪ ﺑﺎﻳﺪ ﺑﻪ ﭼﻨﺪ ﻣﻄﻠﺐ ﺗﻮﺟﻪ ﻛﺮﺩ‪:‬‬
‫‪ -١‬ﻣﺮﻏﺎﻥ ﻧﻴﺰ ﺍﺯ ﲨﻠﻪ ﻟﺸﻜﺮﻳﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺳﻠﻴﻤﺎﻥ ﺯﺑﺎﻥ ﻫﺪﻫﺪ ﺭﺍ ﻣﻰﺩﺍﻧﺴﺖ ﻭ ﺑﻪ ﻭﻯ ﻣﺄﻣﻮﺭﻳﺖ ﻣﻰﺩﺍﺩ ﻭ ﺑﺎ ﺁﻥ ﮔﻔﺘﮕﻮ ﻣﻰﻛﺮﺩ ﻭ ﺍﻭ ﺑﻮﺩ ﻛﻪ ﺧﱪ ﻗﻮﻡ ﺳﺒﺎﺀ ﺭﺍ ﺑـﻪ‬
‫ﺳﻠﻴﻤﺎﻥ ﮔﺰﺍﺭﺵ ﻛﺮﺩ ﻭ ﻧﺎﻣﻪ ﺍﻭ ﺭﺍ ﭘﻴﺶ ﺁﻧﺎﻥ ﺍﻧﺪﺍﺧﺖ‪.‬‬
‫ﺍﺯﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﻳﺎ ﻗﺴﻤﱴ ﺍﺯ ﺁ‪‬ﺎ ﺍﮔﺮ ﺩﺭ ﻓﻬﻢ ﺩﺭﻙ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﻧﺒﺎﺷﺪ ﻛﻤﺘﺮ ﻧﻴﺴﺘﻨﺪ ﻛﻪ ﻫﺪﻫﺪ ﺣﻜﻮﻣﺖ ﺁ‪‬ﺎ ﻭ ﺍﻳﻨﻜﻪ ﺁﻓﺘﺎﺏ ﭘﺮﺳﺘﻨﺪ ﻭ ﻣﻠﻜﻪ‬
‫ﺽ‪ «...‬ﻛﻪ ﺩﺭ »ﺧﺐﺀ« ﮔﺬﺷﺖ‪.‬‬
‫ﺕ ﻭﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﺐ َﺀ ﰱ ﺍﻟﺴ‪‬ﻤﻮﺍ ِ‬
‫ﺨ ‪‬‬
‫ﺝ ﺍﹾﻟ ‪‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﺴﺠ‪‬ﺪ‪‬ﻭﺍ ِﻟﻠﹼ ِﻪ ﺍﻟﱠﺬﻯ ‪‬ﻳ ‪‬‬
‫ﺁ‪‬ﺎ ﺭﺍ ﺩﺍﻧﺴﺖ ﺑﺎﻻﺗﺮ ﺍﺯ ﳘﻪ ﮔﻔﺖ‪» :‬ﺍﹶﻟﹼﺎ ‪‬ﻳ ‪‬‬
‫‪ -٢‬ﺟﺮﻳﺎﻥ ﺁﻣﺪﻥ ﲣﺖ ﺁﻣﺪﻥ ﲣﺖ ﻣﻠﻜﻪ ﺳﺒﺎﺀ ﺍﺯ ﻓﺎﺻﻠﻪ ﺩﻭﺭ ﭘﻴﺶ ﺳﻠﻴﻤﺎﻥ‪ .‬ﺩﺭ »ﺭﻭﺡ« ﺯﻳﺮ ﻋﻨﻮﺍﻥ »ﺑﺎﺩ ﺩﺭ ﻃﺎﻋﺖ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ« ﺗﻮﺿﻴﺤﻰ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺩﺍﺩﻩ ﺷﺪ‪.‬‬
‫ﺁﻥ ﻋﻠﻢ ﻧﻜﺮﻩ ﻭ ﻣﺮﻣﻮﺯ ﻛﻪ ﺁﺻﻒ ﻭﺯﻳﺮ ﺳﻠﻴﻤﺎﻥ ﺩﺍﺭﺍ ﺑﻮﺩ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‪ .‬ﻭﱃ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻭ ﭼﻨﺎﻥ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﻛﺎﺭ ﺧﺪﺍﺋﻰ ﻛﻨﺪ ﺍﻟﺒﺘﻪ ﺑﺎ ﺍﺭﺍﺩﻩ ﻭ ﺍﺫﻥ ﺧﺪﺍ ﻭ ﺩﺭ‬
‫ﳘﺎﻥ ﺟﺎ ﻗﻀﻴﻪ ﺣﻀﺮﺕ ﺟﻮﺍﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﱘ ﻛﻪ ﻧﻈﲑ ﻛﺎﺭ ﺁﺻﻒ ﺑﻦ ﺑﺮﺧﻴﺎ ﺑﻮﺩ‪ .‬ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺸﺮ ﺑﻪ ﻧﲑﻭﻯ ﻋﻠﻢ‪ ،‬ﭘﺮﺩﻩ ﺍﺯ ﺍﺳﺮﺍﺭ ﺁﻥ ﺑﺮﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺍﺻﻮﻝ ﻛﺎﰱ ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﺑﺎﺏ ﺁﻧﭽﻪ ﺑﻪ ﺍﺋﻤﻪ ﺍﺯ ﺍﺳﻢ ﺍﻋﻈﻢ ﺩﺍﺩﻩ ﺷﺪﻩ ﺳﻪ ﺭﻭﺍﻳﺖ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﲨﻠﻪ ﺟﺎﺑﺮ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻣﻰﻛﻨﺪ‪ :‬ﺍﺳﻢ ﺍﻋﻈﻢ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻫﻔﺘﺎﺩ‬
‫ﻭ ﺳﻪ ﺣﺮﻑ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺰﺩ ﺁﺻﻒ ﻓﻘﻂ ﻳﻚ ﺣﺮﻑ ﺑﻮﺩ ﺁﻥ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩ‪ ،‬ﺯﻣﲔ ﻣﺎ ﺑﲔ ﺍﻭ ﻭ ﲣﺖ ﺑﻠﻘﻴﺲ ﻓﺮﻭ ﺭﻓﺖ ﺗﺎ ﲣﺖ ﺭﺍ ﺑﺎ ﺩﺳﺘﺶ ﮔﺮﻓﺖ ﺳﭙﺲ ﺯﻣﲔ ﺩﺭ ﻛﻤﺘﺮﺍﺯ ﻳﻚ‬
‫ﭼﺸﻢ ﺑﻪ ﻫﻢ ﺯﺩﻥ ﺑﻪ ﺣﺎﻟﺖ ﺍﻭﻝ ﺑﺮﮔﺸﺖ‪ .‬ﻭ ﻣﺎ ﺍﻣﺎﻣﺎﻥ ﻫﻔﺘﺎﺩ ﺩﻭ ﺣﺮﻑ ﺍﺯ ﺁﻥ ﻧﺰﺩ ﻣﺎﺳﺖ ﻭ ﻳﻚ ﺩﻳﮕﺮ )ﻛﻪ ﻛﺴﻰ ﺑﻪ ﺁﻥ ﺭﺍﻩ ﻧﺪﺍﺭﺩ( ﺩﺭ ﻧﺰﺩ ﺧﺪﺍﺳﺖ ﻭ ﺁﻥ ﳐﺼﻮﺹ ﺧﺪﺍﻭﻧﺪ‬
‫ﺍﺳﺖ ﺩﺭ ﻋﻠﻢ ﻏﻴﺐ ﻛﻪ ﭘﻴﺶ ﺍﻭﺳﺖ ﻭﻻ ﺣﻮﻝ ﻭ ﻻ ﻗﻮﺓ ﺍﻻ ﺑﺎﻟﻠﹼﻪ ﺍﻟﻌﻠﻰ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﺍﺯ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﻭ ﺭﻭﺍﻳﺎﺕ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻗﺴﻤﱴ ﻳﺎ ﳘﻪ ﺍﻓﻌﺎﻝ ﺍﻫﻞ ‪‬ﺸﺖ ﺑﺎ ﺍﺭﺍﺩﻩ ﺧﻮﺍﻫﺪﺑﻮﺩ ﻧﻪ ﺑﺎ ﺍﺑﺰﺍﺭ‪ ،‬ﺷﺎﻳﺪ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ »ﻗﻴﺎﻣﺔ« ﺗﻮﺿﻴﺢ‬
‫ﺑﺪﻫﻴﻢ‪.‬‬
‫ﲔ« ﻛﻼﻡ ﻣﻠﻜﻪ ﺑﺎﺷﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻭ ﭘﻴﺶ‬
‫ﺻ ‪‬ﺮﺡ‪ ‬ﻣﻤ‪ ‬ﺮﺩ‪ِ ‬ﻣ ‪‬ﻦ ﻗﹶﻮﺍﺭﻳ ‪‬ﺮ« ﻭ ﺍﮔﺮ ﲨﻠﻪ » ‪‬ﻭ ﺍﹸﻭﺗﻴﻨﺎ ﺍ ﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ﻗﹶﺒ‪‬ﻠِﻬﺎ ‪‬ﻭ ﻛﹸﻨ‪‬ﺎ ‪‬ﻣﺴ‪‬ﻠِﻤ ‪‬‬
‫‪ -٣‬ﺳﻠﻴﻤﺎﻥ ﻛﺎﺥ ﺁﺋﻴﻨﻪ ﺑﻨﺪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ »ﻗﺎ ﹶﻝ ِﺍﻧ‪ ‬ﻪ ‪‬‬
‫ﺍﺯ ﺁﻥ ﻗﻀﻴﻪ ﺑﻪ ﻗﺪﺭﺕ ﻭ ﭘﻴﺎﻣﱪﻯ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻧﺎ ﺑﻮﺩﻩ ﻭ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﻭﱃ ﺩﺭ ﻋﺒﺎﺩﺕ ﺁﻓﺘﺎﺏ ﺍﺯ ﺍﺯ ﻗﻮﻡ ﺧﻮﺩ ﻛﻨﺎﺭ ﳕﻰﺷﺪ‪ ،‬ﻟﺸﻜﺮ ﻛﺸﻰ ﺳﻠﻴﻤﺎﻥ ﺑﺮﺍﻯ ﻭﻯ ﺗﻮﻓﻴﻖ ﺟﱪﻯ ﺷﺪ ﻭ‬
‫ﺖ ﻧ‪‬ﻔﹾﺴﻰ« ﳘﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﺍﺯ ﻗﻮﻡ ﺧﻮﻳﺶ ﺗﺒﻌﻴ‪‬ﺖ ﻣﻰﻛﺮﺩ‪.‬‬
‫ﺷﺎﻳﺪ ﻣﺮﺍﺩﺭﺵ ﺍﺯ » ﹶﻇ ﹶﻠ ‪‬ﻤ ‪‬‬
‫ﻗﺼﻪ ﺍﺳﺒﺎﻥ‬
‫]ﺹ‪.[٣٣-٣٠:‬‬
‫ﺻﺎﻓﻨﻪ ﺍﺳﱮ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﻪ ﭘﺎﻯ ﺍﻳﺴﺘﺪ ﻭ ﮔﻮﺷﻪ ﭘﺎﻯ ﭼﻬﺎﺭﻡ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﮔﺬﺍﺭﺩ ﲨﻊ ﺁﻥ ﺻﺎﻓﻨﺎﺕ ﺍﺳﺖ‪ .‬ﺟﻴﺎﺩ ﲨﻊ ﺟﻴ‪‬ﺪ ﻳﺎ ﺟﻮﺍﺩ ﺍﺳﺖ ﻳﻌﲎ ﺍﺳﺐ ﺍﺻﻴﻞ ﻭ ﺗﻨﺪ ﺭﻭ‪ .‬ﺩﺭ ﳎﻤﻊ‬
‫»ﺍﺣﺒﺒﺖ« ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ »ﺣﺐ‪ ‬ﺍﳋﲑ« ﻣﻔﻌﻮﻝ ﺁﻥ ﺍﺳﺖ ﻳﻌﲎ ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﺍﺳﺒﺎﻥ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻡ‪ .‬ﺑﻪ ﻗﻮﱃ »ﻋﻦ« ﺑﻪ ﻣﻌﲎ »ﻋﻠﻰ« ﺍﺳـﺖ ﻳﻌـﲎ‬
‫ﺑﺮﮔﺰﻳﺮﻡ‪.‬‬
‫ﻭﱃ ﺑﻪ ﻧﻈﺮ ﻣﻦ »ﻋﻦ« ﺑﺮﺍﻯ ﺗﻌﻠﻴﻞ ﺍﺳﺖ‪ .‬ﺍﺑﻦ ﻫﺸﺎﻡ ﺩﺭ ﻣﻌﲎ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻞ ﺍﺳﺖ‪ .‬ﺍﺑﻦ ﻫﺸﺎﻡ ﺩﺭ ﻣﻌﲎ ﺑﺮﺍﻯ »ﻋﻦ« ﺩﻩ ﻣﻌﲎ ﺫﻛﺮ ﻛﺮﺩﻩ ﺍﺯ ﲨﻠﻪ ﺗﻌﻠﻴﻞ ﺍﺳﺖ ﻭ ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺩﺭ ﺁﻳﻪ‬
‫ﻚ« ﺑﺮﺍﻯ ﺗﻌﻠﻴﻞ ﺍﺳﺖ ‪.‬‬
‫ﺤ ‪‬ﻦ ﺑِﺘﺎﺭﻳﻜﻰ ِﺍﳍﹶﺘِﻨﺎ ‪‬ﻋ ‪‬ﻦ ﹸﻗ ‪‬ﻮِﻟ ‪‬‬
‫» ‪‬ﻭ ﻣﺎ ﻛﺎ ﹶﻥ ﺍﺳ‪‬ﺘ‪‬ﻐ‪‬ﻔﺎ ‪‬ﺭ ﺍِﺑ‪‬ﺮﺍﻫﻴ ِﻢ ِﻟﺎﹶﺑﻴ ِﻪ ﺍِﻟﹼﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪ ٍﺓ ‪‬ﻭ ﻋ‪‬ﺪ‪‬ﻫﺎ ﺍِﻳ‪‬ﺎ ‪‬ﻩ« ﻭ ﻧﻴﺰ ﺁﻳﻪ » ‪‬ﻭ ﻣﺎ ‪‬ﻧ ‪‬‬
‫ﻗﺎﻣﻮﺱ ﻭ ﺍﻗﺮﺏ ﺗﻌﻠﻴﻞ ﺭﺍ ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﱏ »ﻋﻦ« ﴰﺮﺩﻩ ﻭ ﺁﻳﻪ »ﺍِﻟﹼﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪ ٍﺓ«ﺭﺍ ﺷﺎﻫﺪ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ »ﻋﻦ« ﺩﺭ ﺁﻳﻪ » ‪‬ﻋ ‪‬ﻦ ِﺫ ﹾﻛ ِﺮ ﺭ‪‬ﺑ‪‬ﻰ« ﺑﺮﺍﻯ‬
‫ﺗﻌﻠﻴﻞ ﺑﺎﺷﺪ ﻳﻌﲎ‪ :‬ﻣﻦ ﳏﺒﺖ ﺍﺳﺒﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺫﻛﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻛﻪ ﺁ‪‬ﺎﺭﺍ ﺑﺮﺍﻯ ﺟﻬﺎﺩ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩﺍﻡ ﺑﺮﮔﺰﻳﺪﻩﺍﻡ ﻭ ﺷﺎﻳﺪ ﺳﺎﻥ ﺩﻳﺪﻥ ﺍﺯ ﺍﺳﺒﺎﻥ ﺑﺮﺍﻯ ﺁﻣﺎﺩﮔﻰ ﺑﻪ ﺟﻨﮓ ﺑﻮﺩ‬
‫ﺏ« ﺑﻪ ﻗﺮﻳﻨﻪ »ﺍﻟ ‪‬ﻌﺸ‪‬ﻰ« ﻏﺮﻭﺏ ﴰﺲ ﺍﺳﺖ ﻛﻪ ﻋﺸ‪‬ﻰ ﻃﺮﻑ ﺁﺧﺮ ﻋﺼﺮ ﻣﻰﺑﺎﺷﺪ ﻳﻌﲎ ﺁﻓﺘﺎﺏ ﺑﻪ ﭘﺮﺩﻩ ‪‬ﺎﻥ ﺷﺪ‪ .‬ﺿﻤﲑ » ‪‬ﺭﺩ‪‬ﻫﺎ« ﺭﺍﺟﻊ ﺑﻪ‬
‫ﺕ ﺑِﺎ ﹾﻟﺤِﺠﺎ ِ‬
‫ﻛﻪ ﺁﻥ ﺭﺍﻳﺎﺩ ﺧﺪﺍ ﺧﻮﺍﻧﺪ »ﺗ‪‬ﻮﺍ ‪‬ﺭ ‪‬‬
‫»ﺻﺎﻓﻨﺎﺕ« ﺍﺳﺖ ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﻧﺰﺩ ﻣﻦ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﲎ ﺁﻳﺎﺕ ﭼﻨﲔ ﺍﺳﺖ ‪:‬‬
‫ﺑﻪ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﲞﺸﻴﺪﱘ ﺍﻭ ﺑﻨﺪﻩ ﺧﻮﺏ ﻭ ﺭﺟﻮﻉ ﻛﻨﻨﺪﻩ ﺑﻪ ﺣﻖ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺭ ﺁﺧﺮ ﺭﻭﺯ ﺍﺳﺒﺎﻥ ﺍﺻﻴﻞ ﻭ ﺗﻴﺰ ﺭﻭ ﺑﻪ ﺍﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻧﺪ‪ .‬ﮔﻔﺖ‪ :‬ﻣﻦ ﺍﺳﺒﺎﻥ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﻣﻰﺩﺍﺭﻡ‪ .‬ﺁﻥ ﺑﺮﺍﻯ ﻳﺎﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪) .‬ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺁ‪‬ﺎ ﲤﺎﺷﺎ ﻣﻰﻛﺮﺩ( ﺗﺎ ﺁﻓﺘﺎﺏ ﻏﺮﻭﺏ ﻛﺮﺩ‪ .‬ﮔﻔﺖ ﺍﺳﺒﺎﻥ ﺭﺍ ﭘﻴﺶ ﻣﻦ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ ﻭ ﭼﻮﻥ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﻪ ﺳﺎﻕ ﻭ‬
‫ﮔﺮﺩﻥ ﻫﺎﻯ ﺁ‪‬ﺎ ﺩﺳﺖ ﻣﻰﻛﺸﻴﺪ‪.‬‬
‫ﻼ ﻃﺒﻴﻌﻰ ﻭ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ »ﻋﻦ« »ﻋﻠﻰ« ﻭ ﺫﻛﺮ ﺑﻪ ﻣﻌﲎ ﳕﺎﺯ ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﻣﻦ ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﺍﺳﺒﺎﻥ ﺭﺍ ﺑﺮ ﳕﺎﺯ ﺗﺮﺟﻴﺢ ﺩﺍﺩﻡ‪ .‬ﻭ ﺑﻪ ﻗﻮﱃ‬
‫ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻛﺎﻣ ﹰ‬
‫ﻣﺮﺍﺩ ﺍﺯ »ﺭﺩ‪‬ﻭﻫﺎ«ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﻳﻌﲎ ﺑﻪ ﻣﻼﺋﻜﻪ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻛﻪ ﺁﻓﺘﺎﺏ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ ﺗﺎ ﳕﺎﺯ ﻗﻀﺎ ﺷﺪﻩ ﺭﺍ ﺩﺭ ﻭﻗﺖ ﺁﻥ ﲞﻮﺍﻧﺪ ﺑﻪ ﺭﻭﺍﻳﱴ ﺩﺭ » ﹶﻃ ِﻔ ‪‬ﻖ ‪‬ﻣﺴ‪‬ﺤﹰﺎ ﺑِﺎﻟﺴ‪ِ ‬ﻖ ‪‬ﻭ‬
‫ﻕ« ﺳﻠﻴﻤﺎﻥ ﻭ ﺍﺻﺤﺎﺑﺶ ﺑﻪ ﺳﺎﻗﻬﺎ ﻭ ﮔﺮﺩﻥﻫﺎﻯ ﺧﻮﺩ ﺩﺳﺖ ﻛﺸﻴﺪﻧﺪ ﻭ ﺁﻥ ﻭﺿﻮﻯ ﺁ‪‬ﺎ ﺑﻮﺩ ﺗﺎ ﳕﺎﺯ ﲞﻮﺍﻧﻨﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﺷﺮﻭﻉ ﻛﺮﺩ ﮔﺮﺩ‪‬ﺎ ﻭ ﺳﺎﻗﻬﺎﻯ ﺍﺳﺒﺎﻥ ﺭﺍ ﺑﺎ ﴰﺸﲑ‬
‫ﺍ ﹾﻟﺎﹶﻋ‪‬ﻨﺎ ِ‬
‫ﻣﻰﺯﺩ ﻛﻪ ﻣﺎﻧﻊ ﳕﺎﺯ ﺍﻭ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺁﻥ ﺯﺑﺎﻥ ﺑﺴﺘﻪﻫﺎ ﭼﻪ ﺗﻘﺼﲑﻯ ﺩﺍﺷﺘﻪﺍﻧﺪ؟!!‬
‫ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻓﺮﻣﻮﺩﻩ ﲤﺎﺷﺎﻯ ﺍﺳﺒﺎﻥ ﻭ ﳕﺎﺯ ﻫﺮ ﺩﻭ ﻋﺒﺎﺩﺕ ﺑﻮﺩ ﻭ ﻋﺒﺎﺩﺗﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ ﺩﻳﮕﺮ ﺑﺎﺯ ﺩﺍﺷﺖ ﻭﱃ ﺍﻭ ﳕﺎﺯ ﺭﺍ ﻧﺮﺟﻴﺢ ﻣﻰﺩﺍﺩ ﺍﺣﺘﻤﺎﻻﺕ ﻏﲑ ﺍﺯ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﻭﱃ ﺗﻨﻬﺎ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﺳﺖ ‪.‬‬
‫ﻗﺼﻪ ﺟﺴﺪ‬
‫ﺏ«‬
‫]ﺹ‪ .[٣٥-٣٤:‬ﺩﺭ ﳘﲔ ﺳﻮﺭﻩ ]ﺹ‪ [٢٤:‬ﺩﺭﺑﺎﺭﻩ ﺍﻣﺘﺤﺎﻥ ﺩﺍﻭﺩ ﺍﺳﺖ »‪ ...‬ﻭ ﹶﻇﻦ‪ ‬ﺩﺍ ‪‬ﻭ ‪‬ﺩ ﺍﹶﻧ‪‬ﻤﺎ ﻓﹶﺘ‪‬ﻨ‪‬ﺎ ‪‬ﻩ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬ﺭﺑ‪ ‬ﻪ ‪‬ﻭ ‪‬ﺧﺮ‪ ‬ﺭﺍﻛِﻌﹰﺎ ‪‬ﻭ ﺍﹶﻧﺎ ‪‬‬
‫ﻣﻌﲎ ﺁﻳﻪ ﻓﻮﻕ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﱘ ﻭ ﭘﻴﻜﺮ ﺑﻴﺠﺎﱏ ﺑﻪ ﲣﺖ ﻭﻯ ﺍﻓﻜﻨﺪﱘ ﺳﭙﺲ ﺗﻮﺑﻪ ﺁﻭﺭﺩ ﻭ ﮔﻔﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﺮﺍ ﺑﻴﺎﻣﺮﺯ ﻭ ﻣﺮﺍ ﺳﻠﻄﻨﱴ ﺩﻩ ﻛﻪ ﺑﻪ ﻫﻴﭻ ﻛﺲ ﺍﺯ‬
‫ﭘﺲ ﻣﻦ ﻣﻴﺴ‪‬ﺮ ﻧﺒﺎﺷﺪ ﻛﻪ ﺗﻮ ﺑﺴﻴﺎﺭ ﲞﺸﻨﺪﻩﺍﻯ‪.‬‬
‫ﻇﺎﻫﺮ ﺁﻳﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺟﺴﺪﻯ ﺑﻪ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺍﻧﺪﺍﺧﺘﻪ ﺷﺪﻩ ﻭ ﺳﻠﻴﻤﺎﻥ ﺍﺯ ﺁﻥ ﺍﺣﺴﺎﺱ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺧﺪﺍ ﺍﻧﺎﺑﻪ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﺍﺯ ﺟﺴﺪ ﺧﻮﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺎ ﻣﺮﺿﻰ ﺍﻣﺘﺤﺎﻥ ﻛﺮﺩ ﻭ ﺗﻘﺪﻳﺮ ﻛﻼﻡ ﺁﻥ ﺍﺳﺖ‪ :‬ﺍﻭ ﺭﺍ ﺑﺮ ﲣﺖ ﺧﻮﺩﺵ ﻛﻪ ﺍﺯ ﺷﺪ‪‬ﺕ ﻣﺮﺽ ﻣﺎﻧﻨﺪ ﺟﺴﺪ‬
‫ﰉ ﺭﻭﺡ ﺑﻮﺩ ﺍﻓﻜﻨﺪﱘ‪ .‬ﻭﱃ ﺣﺬﻑ ﺿﻤﲑ ﺍﺯ »ﺍﹶﻟﹾﻘﹶﻴ‪‬ﻨﺎ ‪‬ﺩ« ﻭ ﺍﻳﺮﺍﺩ ﻛﻼﻡ ﺑﻪ ﺻﻮﺭﺗﻰ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺍﺳﺖ ﳐﻞ ﻣﻌﲎ ﻣﻘﺼﻮﺩ ﻣﻰﺑﺎﺷﺪ ﻭ ﻛﻼﻡ ﺍﻓﺼﺢ ﺍﳍﻰ ﺑﺪﺍﻥ ﲪﻞ ﳕﻰﺷﻮﺩ‪.‬‬
‫ﻣﻔﺴ‪‬ﺮﺍﻥ ﺩﻳﮕﺮ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺍﺩ ﺍﺯ ﺁﻳﻪ ﺑﻪ ﭘﲑﻭﻯ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﳐﺘﻠﻒ‪ ،‬ﺍﻗﻮﺍﻝ ﳐﺘﻠﻔﻰ ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻰﺷﻮﺩ ﺍﲨﺎ ﹰﻻ ﺍﺯ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺁﻥ ﺟﺴﺪ ﻃﻔﻠﻰ ﺑﻮﺩ ﻛﻪ‬
‫ﺏ ‪‬ﻭ ﻗﺎ ﹶﻝ ‪‬ﺭﺏ‪ ‬ﺍﻏﹾ ِﻔﺮ‪‬ﱃ« ﺍﺷﻌﺎﺭ ﻳﺎ ﺩﻻﻟﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻃﻔﻞ ﺍﻣﻴﺪ ﻭ ﺁﺭﺯﻭﺋﻰ ﺑﻮﺩ‪ .‬ﺧﺪﺍ ﺍﻭ‬
‫ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻛﺸﺖ ﻭ ﺑﺮ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺍﻓﻜﻨﺪ ﻭ »ﹸﺛﻢ‪ ‬ﺍﹶﻧﺎ ‪‬‬
‫ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺟﺴﺪﺵ ﺭﺍ ﺑﻪ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺍﻓﻜﻨﺪ ﻭ ﻓﻬﻤﺎﻧﺪ ﻛﻪ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺧﺪﺍ ﺗﻔﻮﻳﺾ ﻛﻨﺪ‪.‬‬
‫ﺑﻪ ﺭﻭﺍﻳﺖ ﺍﺑﻮﻫﺮﻳﺮﻩ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺭﻭﺯﻯ ﺩﺭ ﳎﻠﺲ ﺧﻮﺩ ﮔﻔﺖ‪ :‬ﺍﻣﺸﺐ ﺑﺎ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺯﻥ ﺧﻮﺩ ﻫﻢ ﺑﺴﺘﺮ ﺧﻮﺍﻫﻢ ﺷﺪ ﺍﺯ ﻫﺮ ﻳﻚ ﭘﺴﺮﻯ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﴰﺸﲑ ﺯﻧﺪ ﻣﺘﻮﻟﹼﺪ ﻣﻰﺷﻮﺩ ﻭﱃ‬
‫ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﻧﮕﻔﺖ ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﻘﻄﻴﻜﻰ ﺍﺯ ﺯﻧﺎﻧﺶ ﺣﺎﻣﻠﻪ ﺷﺪ ﺁﻥ ﻫﻢ ﻓﺮﺯﻧﺪﻯ ﺁﻭﺭﺩ ﻛﻪ ﻓﻘﻂ ﻧﺼﻒ ﺑﺪﻥ ﺩﺍﺷﺖ ﻭ ﺁﻥ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺭﻭﻯ ﲣﺖ ﺳﻠﻴﻤﺎﻥ ﺍﻓﻜﻨﺪﻩ ﺷﺪ )ﳎﻤﻊ( ﺍﻳﻦ‬
‫ﺭﻭﺍﻳﺖ ﻓﻘﻂ ﺍﺯ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺑﺮﺍﺯﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺍﺯ ﻛﻌﺐ ﺍﻻﺣﺒﺎﺭ ﺭﻓﻴﻖ ﺩﺭﻭﻍ ﭘﺮﺩﺍﺯﺵ ﮔﺮﻓﺘﻪ‪ ،‬ﻣﻌﺮﻛﻪﮔﲑﻯ ﺍﺑﻮﻫﺮﻳﺮﻩ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﺭﻭﺍﻳﱴ‪ :‬ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻓﺮﺯﻧﺪﻯ ﻣﺘﻮﻟﹼﺪ ﺷﺪ‪ ،‬ﺟﻦ‪ ‬ﻭ ﺷﻴﺎﻃﲔ ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﺍﻳﻦ ﻓﺮﺯﻧﺪ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﺩﺭ ﺩﺳﺖ ﺍﻭ ﻣﺎﻧﻨﺪ ﭘﺪﺭﺵ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﺳﻠﻴﻤﺎﻥ ﺍﺯ ﺁ‪‬ﺎ ﺗﺮﺳﻴﺪ ﻓﺮﺯﻧﺪ‬
‫ﺧﻮﺩ ﺭﺍ ﻣﻴﺎﻥ ﺍﺑﺮ ﺩﺳﺘﻮﺭ ﺷﲑ ﺩﺍﺩﻥ ﺩﺍﺩ‪ .‬ﺍﺗﻔﺎﻗﹰﺎ ﺭﻭﺯﻯ ﺟﺴﺪ ﻓﺮﺯﻧﺪ ﺭﻭﻯ ﲣﺘﺶ ﺍﻓﻜﻨﺪﻩ ﺷﺪ ﻳﻌﲎ ﺣﺬﺭ ﺍﺯ ﻗﺪﺭ ﻓﺎﺋﺪﻩ ﻧﺪﺍﺭﺩ‪ ،‬ﭼﻮﻥ ﺍﺯ ﺟﻦ‪ ‬ﺍﺯ ﻗﺪﺭ ﻓﺎﺋﺪﻩ ﻧﺪﺍﺭﺩ‪ ،‬ﭼﻮﻥ ﺍﺯ ﺟﻦ‪ ‬ﺗﺮﺳﻴﺪ‬
‫ﺧﺪﺍ ﻋﺘﺎﺑﺶ ﻛﺮﺩ‪ .‬ﺩﺭ ﳎﻤﻊ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﻗﻮﻝ ﺷﻌﱮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺩﺭ ﺑﺮﻫﺎﻥ ﻧﻴﺰ ﺍﺯ ﳎﻤﻊ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭ ﮔﺮﻧﻪ ﺑﻪ ﻧﻘﻞ ﳎﻤﻊ ﺍﻛﺘﻔﺎ ﳕﻰﻛﺮﺩ ﺩﺭ ﺻﺎﰱ ﻧﻴﺰ ﮔﻔﺘﻪ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭼﻨﲔ ﺑﻪ ﺟﻌﻞ ﺑﻴﺸﺘﺮ ﺷﺒﺎﻫﺖ ﺩﺍﺭﺩ ﺗﺎ ﺑﻪ ﺭﻭﺍﻳﺖ‪.‬‬
‫ﻭ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻫﺴﺖ ﻛﻪ ﺣﻜﻮﻣﺖ ﺳﻠﻴﻤﺎﻥ ﺑﺴﺘﻪ ﺑﻪ ﺍﻧﮕﺸﺘﺮﺵ ﺑﻮﺩ ﻳﻜﻰ ﺍﺯ ﺷﻴﺎﻃﲔ ﺁﻥ ﺭﺍ ﺭﺑﻮﺩ ﻭ ﺑﺮ ﺣﻜﻮﻣﺖ ﻣﺴﻠﹼﻂ ﺷﺪ ﺳﭙﺲ ﺧﺪﺍﻭﻧﺪ ﺍﻧﮕﺸﺘﺮﺵ ﺭﺏ ﺑﻪ ﻭﻯ ﺑﺎﺯ‬
‫ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺣﻜﻮﻣﺘﺶ ﺭﺍ ﺑﺎﺯ ﻳﺎﻓﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺟﺴﺪ ﺍﻓﻜﻨﺪﻩ ﺷﺪﻩ ﺑﻪ ﲣﺖ‪ ،‬ﳘﺎﻥ ﺟﻦ‪ ‬ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻰﺭﺳﺪ ﻭ ﺍﻭ ﺩﺭ ﺑﻌﻀﻰ ﺻﺮﳛﹰﺎ ﮔﻔﺘﻪ ﻛﻪ ﺍﺯ ﻛﻌﺐ ﺍﻻﺣﺒﺎﺭ ﺍﺧﺬ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦﻫﺎ ﺭﺍ ﺍﻋﺘﻨﺎ ﻧﻴﺴﺖ ﻭ‬
‫ﺩﺳﺖ ﺣﺪﻳﺚ ﺳﺎﺯﺍﻥ ﺩﺭ ﺁﻥ ﻛﺎﺭ ﻛﺮﺩﻩ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺻﻮﺭ‪‬ﺎﺋﻰ ﺍﺯ ﺍﻓﺴﺎﻧﻪ ﺍﻧﮕﺸﺘﺮ‪ ،‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﺮ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺍﻋﺘﻤﺎﺩﻯ ﻧﻴﺴﺖ‪.‬‬
‫ﺗﺴﺨﲑ ﺷﻴﺎﻃﲔ‬
‫ﻼ ﺩﺭ »ﺟﻦ‪ «‬ﮔﺬﺷﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺷﻴﺎﻃﲔ ﺑﻪ ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻣﺴﺨﺮ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮﺍﻯ ﺍﻭ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻋﺪﻩﺍﻯ ﺩﺭ ﺣﺒﺲ ﺍﻭ ﺑﻮﺩﻧﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﳎﻤ ﹰ‬
‫ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫ﲔ ﰱ ﺍ ﹾﻟﺎﹶﺻﻔﺎ ِﺩ« ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‬
‫ﺏ ﺍﻟﺴ‪‬ﻌﲑ« ﻭ ﺷﺎﻳﺪ » ‪‬ﻣﻘﹶﺮ‪‬ﻧ ‪‬‬
‫‪] -١‬ﺳﺒﺎﺀ‪ .[١٣-١٢:‬ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺟﻦ‪ ‬ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ﺍﻃﺎﻋﺖ ﻣﻮﺭﺩ ﻋﺬﺍﺏ ﻭﺍﻗﻊ ﻣﻰﺷﺪﻧﺪ »‪‬ﻧ ِﺬ ﹾﻗ ‪‬ﻪ ﻣِﻨ‪‬ﻌ‪‬ﺬﺍ ِ‬
‫ﳘﺎﻥﻫﺎ ﺑﺎﺷﻨﺪﻭ ﻭ ﻧﻴﺰ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻛﺎﺧﻬﺎ‪ ،‬ﳎﺴﻤﻪﻫﺎ‪ ،‬ﻛﺎﺳﻪ ﻫﺎﺋﻰ ﺑﻪ ﺑﺰﺭﮔﻰ ﺣﻮﺽ ﻭ ﺩﻳﮕﻬﺎﻯ ﺛﺎﺑﺖ ﻣﻰﺳﺎﺧﺘﻨﺪ‪ .‬ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ‬
‫ﺷﺪﻩ ﻛﻪ‪ :‬ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﳎﺴﻤﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻧﺒﻮﺩ ﺑﻠﻜﻪ ﳎﺴﻤﻪ ﺩﺭﺧﺖ ﻭ ﻧﻈﲑ ﺁﻥ ﺑﻮﺩ‪.‬‬
‫‪] -٢‬ﺹ‪ .[٣٨-٣٧:‬ﺑﺮﺍﻯ ﺳﻠﻴﻤﺎﻥ ﻏﻮ‪‬ﺍﺻﻰ ﻫﻢ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺩﺭﻳﺎ ﭼﻴﺰﻫﺎﺋﻰ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﺑﻪ ﺯﳒﲑﻫﺎ ﺑﺴﺘﻪ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
 ‫ﻭ ﺍﺯ ﺁﻳﻪ ]ﳕﻞ‪ .[١٧:‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺟﻦ‪ ‬ﺟﺰﺀ ﻟﺸﻜﺮﻳﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻫﻢ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺟﺮﻳﺎﻥ ﻋﻔﺮﻳﺖ ﺩﺭ ﻟﺸﻜﺮﻛﺸﻰ ﺳﺒﺎﺀ ﮔﺬﺷﺖ‪.‬‬
‫ﺩﺭ »ﺟﻦ‪ «‬ﺩﺭ ﻗﺴﻤﺖ ‪٧‬ﻭ‪ ١٢‬ﳎﺴ‪‬ﻢ ﺷﺪﻥ ﺷﻴﺎﻃﲔ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁ‪‬ﺎﺩﺭ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﳎﺴ‪‬ﻢ ﺷﺪﻩ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﻛﺎﺭﮔﺮ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ ﺁﻳﻪ ﺯﻳﺮ ﻧﻴﺰ ﺩﺭ‬
‫ﻣﻀﻤﻮﻥ ﺁﻳﺎﺕ ﺳﺎﺑﻖ ﺍﺳﺖ ]ﺍﻧﺒﻴﺎﺀ‪.[٨٢:‬‬
‫ﺗﺴﺨﲑ ﺑﺎﺩ‬
‫ﻛﻴﻔﻴ‪‬ﺖ ﺗﺴﺨﲑ ﺑﺎﺩ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﻭ ﻧﻴﺰ ﺁﻳﺎﺕ ﺁﻥ ﺭﺍ ﺩﺭ »ﺭﻭﺡ« ﺁﻭﺭﺩﻩﺍﱘ‪ .‬ﺣﺎﺟﱴ ﺑﻪ ﺗﻜﺮﺍ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﻧﻴﺰ ﻗﻀﺎﻭﺕ ﻭﻯ ﺩﺭﺑﺎﺭﻩ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺩﺭ »ﺩﺍﻭﺩ« ﮔﺬﺷﺖ‪.‬‬
‫ﻣﺮﮒ ﺳﻠﻴﻤﺎﻥ‬
‫]ﺳﺒﺎﺀ‪ .[١٤:‬ﻣﺮﺍﺩ ﺍﺯ ﺩﺍﺑﺔ ﺍﻻﺭﺽ ﻣﻮﺭﻳﺎﻧﻪ ﻭ ﻣﻨﺴﺄﺓ ﺑﻪ ﻣﻌﲎ ﻋﺼﺎﺳﺖ‪ .‬ﻳﻌﲎ‪ :‬ﭼﻮﻥ ﺣﻜﻢ ﻣﺮﮒ ﻭﻯ ﺭﺍ ﻛﺮﺩﱘ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻣﺮﮒ ﻭﻯ ﺁﮔﺎﻩ ﻧﻜﺮﺩ ﻣﮕﺮ ﻣﻮﺭﻳﺎﻧﻪ ﻛﻪ ﻋﺼﺎﻯ ﺍﻭ ﺭﺍ‬
‫ﻣﻰﺧﻮﺭﺩ‪ .‬ﭼﻮﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ‪ .‬ﺟﻨ‪‬ﻴﺎﻥ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﺩﺍﻧﺎﻯ ﻏﻴﺐ ﺑﻮﺩﻧﺪ ﺩﺭ ﻋﺬﺍﺏ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﳕﻰﻣﺎﻧﺪﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﺩﺭ ﺣﺎﻝ ﺳﺮ ﭘﺎ‬
‫ﺍﻳﺴﺘﺎﺩﻩ ﻓﻮﺕ ﻛﺮﺩﻩ ﻭ ﻣﺪﺗﻰ ﺩﺭ ﳘﺎﻥ ﺣﺎﻝ ﻣﺎﻧﺪﻩ ﻭ ﻛﺴﻰ ﺟﺮﺋﺖ ﻧﻜﺮﺩﻩ ﻛﻪ ﻧﺰﺩ ﺍﻭ ﺑﺮﻭﺩ ﺑﺎﻻﺧﺮﻩ ﻣﻮﺭﻳﺎﻧﻪ )ﺣﺸﺮﺍﺕ ﭼﻮﲞﻮﺍﺭ( ﻋﺼﺎﻯ ﻭﻯ ﺭﺍ ﺧﻮﺭﺩﻩ ﺩﺭ ﺍﺛﺮ ﺷﻜﺴﱳ ﻋـﺼﺎ‬
‫ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩﻩ ﻭ ﻣﺮﺩﻡ ﭘﻰ ﺑﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻫﺰ ﭼﻨﺪﻯ ﭘﻴﺶ ﻣﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺑﺮﻫﺎﻥ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻉﻟﻴﻊ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻪ ﺟﻦ‪ ‬ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺑﺮﺍﻯ ﺍﺯ ﻗﺒ‪‬ﻪﺍﻯ ﺍﺯ ﺷﻴﺸﻪ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺍﻭ ﺩﺭ ﻗﺒ‪‬ﻪ ﺑﻪ ﻋﺼﺎ ﺗﻜﻴﻪ ﻛﺮﺩ ﺟﻦ‪ ‬ﲤﺎﺷﺎ ﻣﻰﻛﺮﺩ ﻭ ﺟﻨ‪‬ﻴﺎﻥ ﻧﻴﺰ‬
‫ﺑﻪ ﺍﻭ ﻣﻰﻧﮕﺮﻳﺴﺘﻨﺪ‪ .‬ﻧﺎﮔﺎﻩ ﺩﻳﺪ ﻛﺴﻰ ﺑﺎ ﺍﻭ ﺩﺭ ﻗﺒ‪‬ﻪ ﺍﺳﺖ ﮔﻔﺖ‪ :‬ﺗﻮ ﻛﻴﺴﱴ؟ ﮔﻔﺖ‪ :‬ﺁﻥ ﻛﺴﻢ ﻛﻪ ﺭﺷﻮﻩ ﻗﺒﻮﻝ ﻧﻜﻨﻢ ﻭ ﺍﺯ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻧﺘﺮﺳﻢ‪ ،‬ﻣﻦ ﻣﻠﻚ ﻣﻮﰎ‪ :‬ﺁﻧﮕﺎﻩ ﺟﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺭﺍ‬
‫ﺠﻦ‪.«...‬‬
‫ﺖ ﺍ ﹾﻟ ِ‬
‫ﺍﻳﺴﺘﺎﺩﻩ ﮔﺮﻓﺖ ﻣﺮﺩﻡ ﺑﻪ ﺍﻭ ﻧﮕﺎﻩ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻳﻜﺴﺎﻝ ﲤﺎﻡ ﺑﻪ ﻓﺮﻣﺎﻥ ﺍﻭ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻧﺪ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻮﺭﻳﺎﻧﻪ ﺭﺍ ﻣﺄﻣﻮﺭ ﺧﻮﺭﺩﻥ ﻋﺼﺎﻯ ﺍﻭ ﻛﺮﺩ »ﻓﹶﻠﹶﻤ‪‬ﺎ ‪‬ﺧﺮ‪ ‬ﺗ ‪‬ﺒﻴ‪ ‬ﻨ ِ‬
‫ﺍﻳﻦ ﺣﺪﻳﺚ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺯ ﻋﻠﻞ ﺍﻟﺸﺮﺍﻳﻊ ﻧﻘﻞ ﺷﺪﻩ ﺑﺮﻫﺎﻥ ﻧﻴﺰ ﺍﺯ ﺻﺪﻭﻕ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻳﻜﺴﺎﻝ ﺍﻳﺴﺘﺎﺩﻩ ﻣﺎﻧﺪﻥ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭ ﻛﺸ‪‬ﺎﻑ ﻭ ﻏﲑﻩ ﻧﻴﺰ ﻧﻘﻞ‬
‫ﺷﺪﻩ ﻭ ﺑﻪ ﻗﻮﱃ ﻣﻮﺭﻳﺎﻧﻪ ﺭﺍ ﺩﺭ ﭼﻮﰉ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﻳﻚ ﺭﻭﺯ ﺁﻥ ﺭﺍ ﺧﻮﺭﺩ ﺁﻥ ﺭﺍ ﺑﺎ ﻋﺼﺎﻯ ﺳﻠﻴﻤﺎﻥ ﻣﻘﻴﺎﺱ ﻛﺮﺩﻩ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻳﻜﺴﺎﻝ ﲤﺎﻡ ﺍﺯ ﻣﺮﮒ ﺳﻠﻴﻤﺎﻥ ﻣﻰﮔﺬﺭﺩ‪.‬‬
‫ﭼﻮﻥ ﺩﺭ ﲤﺎﻡ ﺍﻳﻦ ﻣﺪ‪‬ﺕ ﺟﻨﻴﺎﻥ ﻣﺸﻐﻮﻝ ﻛﺎﺭ ﺑﻮﺩﻧﺪ ﺑﻪ ﮔﻤﺎﻥ ﺁﻧﻜﻪ ﺳﻠﻴﻤﺎﻥ ﺯﻧﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﺁ‪‬ﺎﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﺍﺩﻋﺎﻯ ﺟﻦ‪ ‬ﺩﺭﺑﺎﺭﻩ ﺍﺳﺘﺮﺍﻕ ﲰﻊ ﻭ ﺩﺍﻧﺴﱳ ﻏﻴﺐ ﰉ‬
‫ﺟﺎﺳﺖ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﻃﻮﻝ ﺁﻥ ﻣﺪ‪‬ﺕ ﺍﺯ ﻣﺮﮒ ﺳﻠﻴﻤﺎﻥ ﺑﻴﺨﱪ ﳕﻰﻣﺎﻧﺪﻧﺪ ﻇﺎﻫﺮﹰﺍ ﺍﺷﺨﺎﺻﻰ ﻛﻪ ﺑﺎ ﺟﻦ‪ ‬ﺳﺮ ﻭ ﻛﺎﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺧﻮﺩ ﺟﻦ‪ ‬ﺑﺎ ﺭﺍﻫﻬﺎﺋﻰ ﺑﻪ ﻣﺮﺩﻡ ﻭﺍﳕﻮﺩ ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﻏﻴﺐ‬
‫ﺭﺍ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻛﻪ ﺳﻠﻴﻤﺎﻥ ﻳﻜﺴﺎﻝ ﳘﺎﻧﻄﻮﺭ ﲟﺎﻧﺪ ﻭ ﻛﺴﻰ ﻭﺍﺭﺩ ﺁﳒﺎ ﻧﺸﻮﺩ ﻭ ﺑﺪﻧﺶ ﻣﺘﻐﻴ‪‬ﺮ ﻧﺸﻮﺩ ﺑﻌﻴﺪ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ ﻭ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺎﱂ ﻭﱃ ﻗﺮﺁﻥ ﺻﺮﻳﺢ ﺍﺳﻦ ﻛﻪ ﻋﺼﺎﻯ ﺍﻭ ﺭﺍ ﻣﻮﺭﻳﺎﻧﻪ‬
‫ﺧﻮﺭﺩ ﻭ ﺷﺎﻳﺪ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻭ ﺍﺯ ﻣﺮﺩﻧﺶ ﺑﺎ ﺧﱪ ﺷﺪﻩ ﻭﱃ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺍﻣﺮ ﺣﻜﻮﻣﺖ ﭘﺎﺷﻴﺪﻩ ﻧﺸﻮﺩ ﺍﻭ ﺭﺍ ﳘﭽﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺑﻮﺩﻧﺪ ﺗﺎ ﭘﻮﺳﻴﺪﻥ ﻋﺼﺎ ﻣﻄﻼﺏ ﺭﺍ ﻓﺎﺵ ﺳﺎﺧﺖ ﻭ ﺷﺎﻳﺪ‬
‫ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﺩﺭ ﺑﲔ ﺑﻮﺩﻩﻛﻪ ﺑﺮ ﻣﺎ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖﺗﻌﻴﲔ ﻳﻜﺴﺎﻝ ﻓﻘﻂ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻓﺮﻳﻘﲔ ﺍﺳﺖ ﻭ ﻗﺮﺁﻥ ﻣﺪﺕ ﻣﻜﺚ ﺭﺍﻣﻌﲔ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﳐﻔﻰ ﳕﺎﻧﺪ ﺩﺭ ﻧﻈﺮ ﺑﻮﺩ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺍﻓﺴﺎﻧﻪﻫﺎ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻧﻘﻞ ﺁ‪‬ﺎ ﻣﻘﺘﻀﻰ ﻧﺸﺪ ﻭ ﻧﺒﺎﻳﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎﻭﺭ ﻛﺮﺩ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﻪ ﻳﻌﻀﻰ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺍﺭﺑﺎﺏ ﲢﻘﻴﻖ ﺧﻮﺩ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺩﺭ ﻛﺘﺐ ﻣﻔﺼﻞ ﺁ‪‬ﺎ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﺭﺩ‪ ‬ﻛﻨﻨﺪ ﻭ ﺍﻟﻴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‪.‬‬
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‫ﺷﻌﻴﺐ = ﻳﻜﻰ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻧﺎﻣﻰ ﻛﻪ ﺍﺳﻢ ﻣﺒﺎﺭﻛﺶ ﻳﺎﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺑﻪ ﻣﺮﺩﻡ ﻣﺪﻳﻦ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ ]ﺍﻋﺮﺍﻑ‪ .[٨٥:‬ﭘﺲ ﺍﺯ ﺗﺒﻠﻴﻐﺎﺕ ﻃﺎﻗﺖ ﻓﺮﺳﺎ ﻋﺪﻩﺍﻯ‬
‫ﺑﻪ ﺷﻌﻴﺐ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﻭ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻧﺪ ﺳﺮ ﺍﳒﺎﻡ ﺍﻭ ﻭ ﻣﺆﻣﻨﺎﻥ ﺍﺯ ﻋﺬﺍﺏ ﳒﺎﺕ ﺑﺎﻓﺘﻪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺴﺨﻂ ﺧﺪﺍ ﮔﺮﻓﺘﺎﺭ ﮔﺮﻳﺪﻧﺪ ]ﻫﻮﺩ‪ .[٩٤:‬ﺩﺭ ﺍﻳﻦ ﻫﺴﺖ ﻛﻪ‬
‫ﺁ‪‬ﺎﺭﺍ ﺻﻴﺤﻪ ﮔﺮﻓﺖ ﺩﺭ ﺳﻮﺭﻩ ﻋﻨﻜﺒﻮﺕ ﻫﺴﺖ ]ﻋﻨﻜﺒﻮﺕ‪ [٣٧:‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ]ﺷﻌﺮﺍﺀ‪ .[١٨٩:‬ﺍﺯ ﳎﻤﻮﻉ ﺍﻳﻦ ﺳﻪ ﺁﻳﻪ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ‪ ،‬ﺍﺑﺮ ﻋﺬﺍﺏ ﺩﺭ ﺁﲰﺎﻥ ﻇﺎﻫﺮ‬
‫ﺷﺪﻩ ﺳﭙﺲ ﺭﻋﺪ ﻭ ﺑﺮﻗﻰ ﻣﻬﻴﺐ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺍﺯ ﺷﺪ‪‬ﺕ ﺻﺪﺍﻯ ﺭﻋﺪ ﳘﻪ ﺑﻪ ﻟﺮﺯﻩ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻴﺠﺎﻥ ﺷﺪﻩﺍﻧﺪ ﻭ ﺷﺎﻳﺪ ﺻﺎﻋﻘﻪ ﻫﻢ ﺁ‪‬ﺎ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺷﻌﻴﺐ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﻮﺳﻰ ﺗﺰﻭﻳﺞ ﻛﺮﺩ ﭼﻨﺎﻧﻜﻪ ﻣﺸﺮﻭﺣﹰﺎ ﺩﺭ ﺳﻮﺭﻩ ﻗﺼﺺ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﮔﺮﭼﻪ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻧﺎﻡ ﺷﻌﻴﺐ ﺫﻛﺮ ﻧﺸﺪﻩ ﻭﱃ ﻣﺴﻠﹼﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ‬
‫ﻛﻪ ﻣﺮﺍﺩ ﺍﺯ»ﺷﻴﺦ ﻛﺒﲑ« ﺷﻌﻴﺐ ﺍﺳﺖ ﻭ ﻣﻮﺳﻰ ﺍﺯ ﻣﺼﺮ ﺑﻪ ﻣﺪﻳﻦ ﺁﻣﺪﻩ ﺑﻮﺩ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻗﺼﺺ‪ .[٢٣:‬ﻭﮔﻔﺘﻴﻢ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺍﻫﻞ ﻣﺪﻳﻦ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬
‫ﻧﺎﻡ ﻣﺒﺎﺭﻙ ﺷﻌﻴﺐ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺩﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‪:‬‬
‫ﺍﻋﺮﺍﻑ‪.٩٢،٩١،٩٠،٨٨،٨٥ :‬‬
‫ﻫﻮﺩ‪.٩٤،٩١،٨٧،٨٤:‬‬
‫ﺷﻌﺮﺍﺀ‪.١٧٧:‬‬
‫ﻋﻨﻜﺒﻮﺕ‪.٣٦:‬‬
‫ﻧﺎﻡ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﺑﺰﺭﮒ ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺭﻋﻮﺋﻴﻞ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﻮﺳﻰ ﺩﺍﺩ )ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ﺩﻭﻡ ﺑﻨﺪ‪ (١٨‬ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺍﺳﻼﻣﻰ ﻫﺴﺖ ﻛﻪ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ‬
‫ﺷﻮﻕ ﺧﺪﺍ ﺁﻥ ﻗﺪﺭ ﮔﺮﻳﺴﺖ ﺗﺎ ﭼﺸﻤﺎﻧﺶ ﻧﺎﺑﻴﻨﺎﮔﺮﺩﻳﺪ‪ .‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺁﺯﺭﺩﻩ ﺷﺪﻥ ﻭ ﻛﻢ ﻧﻮﺭ ﺷﺪﻥ ﭼﺸﻤﺎﻧﺶ ﺑﺎﺷﺪ‪.‬‬
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‫ﺻﺎﱀ = ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﳎﻴﺪ ‪ ٩‬ﺑﺎﺭ ﺁﻣﺪﻩ‪ ،‬ﻭ ﺍﺯ ﺣﻴﺚ ﺯﻣﺎﻥ ﺑﻌﺪ ﺍﺯ ﻧﻮﺡ ﻭ ﻗﺒﻞ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺭﺳﻮﻝ ﮔﺮﺍﻣﻰ ﺑﺮ ﻗﻮﻡ ﲦﻮﺩ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪ ﻛﻪ ﻗﻮﻣﻰ ﺑﺖ ﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻗﻮﻟﺶ ]ﺍﻋﺮﺍﻑ‪ .[٧٣:‬ﻭ ﺍﺯ ﻛﻼﻡ ﻗﻮﻣﺶ ]ﻫﻮﺩ‪ .[٦٢:‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪ .‬ﺗﻔﻀﻴﻞ ﺣﺎﻻﺕ‬
‫ﻗﻮﻡ ﲦﻮﺩ ﻭ ﳏﻞ ﺳﻜﻮﻧﺖ ﺁ‪‬ﺎ ﻭ ﻛﻴﻔﻴ‪‬ﺖ ﻋﺬﺍﺑﺸﺎﻥ ﺩﺭ »ﲦﺪ« ﮔﺬﺷﺖ‪ .‬ﻣﺸﺮﻭﺡ ﺍﺣﻮﺍﻝ ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﻭ ﮔﻔﺘﮕﻮﻫﺎﻳﺶﺑﺎ ﻗﻮﻡ ﻧﺎ ﻓﺮﻣﺎﻥ ﺩﺭ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺁﻳﺎﺕ ‪-٧٣‬‬
‫‪ ،٧٩‬ﻫﻮﺩ ﺁﻳﺎﺕ ‪ ،٦٨-٦١‬ﺷﻌﺮﺍﺀ ﺁﻳﺎﺕ‪ ،١٥٩-١٤٢:‬ﳕﻞ ﺁﻳﺎﺕ‪ .٥٣-٤٥ :‬ﻣﺬﻛﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﺻﺎﱀ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺗﺒﻠﻴﻎ ﻛﺮﺩ ﺩﺭ ﻗﻮﻡ ﺧﻮﻳﺶ ﮔﻮﺵ ﺷﻨﻮﺍ ﻧﻴﺎﻓﺖ ﮔﻔﺘﻨﺪ‪ :‬ﻭﺟﻮﺩ ﺗﻮ ﻭ ﭘﲑﻭﺍﻧﺖ ﺑﺮﺍﻯ ﻣﺎ ﻣﺎﻳﻪ ﺷﻮﻣﻰ ﺍﺳﺖ‪ .‬ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻨﺪ ﺍﻭ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﺍ ﺷﺐ ﻫﻨﮕﺎﻥ‬
‫ﺑﻜﺸﻨﺪ )ﳕﻞ‪ (٤٩-٤٧:‬ﮔﻔﺘﻨﺪ‪ :‬ﺗﻮ ﺟﺎﺩﻭ ﺯﺩﻩﺍﻯ‪ .‬ﺗﻮ ﻣﺜﻞ ﻣﺎﺋﻰ ﭼﻪ ﻣﺰﻳ‪‬ﱴ ﺩﺍﺭﻯ ﺗﺎ ﭘﻴﺎﻣﱪ ﺷﻮﻯ؟ )ﺷﻌﺮﺍﺀ‪(١٥٤-١٥٣:‬ﮔﻔﺘﻨﺪ‪ :‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺍﻣﻴﺪﻫﺎ ﺍﺯ ﺗﻮ ﺩﺍﺷﺘﻴﻢ ﺁﻳﺎ ﻣﺎ ﺭﺍ ﺍﺯ‬
‫ﺁﻧﭽﻪ ﭘﺪﺭﺍﳕﺎﻥ ﻣﻰﭘﺮﺳﺘﻴﺪﻧﺪ ﻣﻨﻊ ﻣﻰﻛﲎ؟ )ﻫﻮﺩ‪.(٦٢:‬‬
‫ﺁﺧﺮ ﻛﺎﺭ ﻧﺎﻗﻪ ﺻﺎﱀ ﺭﺍ ﻛﻪ ﻣﻌﺠﺰﻩ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺣﻴﻮﺍﱏ ﻣﻔﻴﺪ ﺑﻮﺩ ﺑﻜﺸﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﺍﺯ ﭘﻴﺎﻣﱪﺍﱏ ﻋﺬﺍﰉ ﻛﻪ ﻭﻋﺪﻩ ﻣﻰﺩﻫﻰ ﺑﻴﺎﻭﺭ‪) .‬ﺍﻋﺮﺍﻑ‪ (٧٧:‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺳـﻪ ﺭﻭﺯ ﺩﺭ‬
‫ﺧﺎﻧﻪﻫﺎﻯ ﺧﻮﻳﺶ ﺧﻮﺵ ﺑﺎﺷﻴﺪ ﺍﻳﻦ ﻭﻋﺪﻩ ﺩﺭﻭﻍ ﻧﺪﺍﺭﺩ )ﻫﻮﺩ‪ (٦٥:‬ﺳﻪ ﺭﻭﺯ ﻣﻬﻠﺖ ﻇﺎﻫﺮﹰﺍ ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺷﺎﻳﺪ ﺩﺭ ﻋﺮﺽ ﺁﻥ ﻣﺘﻨﺒﻪ ﺷﺪﻩ ﻭ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻯ ﻣﻬﺮﺑﺎﻥ ﺭﻭ ﺁﻭﺭﻧﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺁﻳﻪ ‪ ٤٦‬ﳕﻞ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺳﺮﺍﳒﺎﻡ ﺍﺯ ﺁﻳﻪ ‪ ٤٦‬ﳕﻞ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺳﺮﺍﳒﺎﻡ ﺻﺎﻋﻘﻪ ﺷﺪﻳﺪﻯ ﺑﺮ ﺁﻥﻫﺎ ﺑﺎﺭﻳﺪﻥ ﮔﺮﻓﺖ ﻭ ﳘﻪ ﺭﺍ ﺑﺎ ﺁﺕﺵ ﻭ ﺻﻴﺤﻪ ﺧﻮﺩ ﺍﺯ ﺑﲔ ﺑﺮﺩ )ﺭﺟﻮﻉ ﺑﻪ ﲦﺪ( ﺻﺎﱀ ﻳﺎﻓﺖ )ﻫﻮﺩ‪ (٦٦:‬ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺳﺮ ﺍﺟﺴﺎﺩ ﰉ ﺟﺎﻥ ﺁﻣﺪ‬
‫ﺑﺎﻛﻤﺎﻝ ﺗﺄﺳﻒ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻗﻮﻡ ﺭﺳﺎﻟﺖ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﴰﺎ ﺭﺳﺎﺩﻥ ﻭ ﴰﺎ ﺭﺍ ﻧﺼﻴﺤﺖ ﻛﺮﺩﻡ ﻟﻴﻜﻦ ﻧﺎﺻﺤﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻳﺪ ]ﺍﻋﺮﺍﻑ‪ .[٧٩:‬ﻧﺎﻡ ﺣﻀﺮﺕ ﺻﺎﱀ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻗﺮﺍﺭ‬
‫ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫ﳕﻞ‪.٤٥:‬‬ ‫ﻫﻮﺩ‪.٨٩،٦٦،٦٢،٦١:‬‬ ‫ﺍﻋﺮﺍﻑ ﺁﻳﺎﺕ‪.٧٧،٧٥،٧٣ :‬‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻧﺎﻗﻪ ﺻﺎﱀ ﺍﻧﺸﺎﺀﺍﻟﻠﹼﻪ ﺩﺭ »ﻧﻮﻕ« ﺑﻪ ﺗﻘﺼﻴﻞ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪.‬‬ ‫ﻧﺎﻗﻪ ﺻﺎﱀ ‪:‬‬
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‫ﻋﻴﺴﻰ = ﻋﻠﻰ ﻧﺒﻴ‪‬ﻨﺎ ﻭﺍﻟﻪ ﻭ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ٢٥‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻚ ﻗﺴﻤﱴ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻗﺮﺁﻥ‪:‬‬
‫ﻭﻻﺩﺕ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻣﺮﱘ ﺩﺭ »ﻓﻠﺴﻄﲔ« ﺩﺭ ﻣﻜﺎﱏ ﺩﻭﺭ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﻗﺮﺍﺭ ﺩﺍﺷﺖ‪ ،‬ﻓﺮﺷﺘﻪﺍﻯ ﺩﺭ ﺻﻮﺭﺕ ﺑﺸﺮ ﻣﺴﺘﻮﻯ ﺍﳋﻠﻘﺔ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺍﻭ ﺁﻣﺪ‪ ،‬ﻣﺮﱘ ﮔﻤﺎﻥ ﻛﺮﺩ ﻛﻪ ﺟﻮﺍﻥ ﻫﻮﺳﺮﺍﱏ‬
‫ﺍﺳﺖ ﻭ ﻗﺼﺪ ﲡﺎﻭﺯ ﺑﻪ ﺍﻭ ﺩﺍﺭﺩ‪ .‬ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﭘﺮﻫﻴﺰﻛﺎﺭﻯ ﺍﺯ ﺗﻮ ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ‪ ،‬ﻓﺮﺷﺘﻪ ﮔﻔﺖ‪ :‬ﻣﻦ ﻓﺮﺳﺘﺎﺩﻩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮﺍﻡ ﻛﻪ ﭘﺴﺮﻯ ﭘﺎﻛﻴﺰﻩ ﺑﻪ ﺗﻮ ﻋﻄﺎ ﻛﻨﻢ‪ .‬ﻣﺮﱘ ﺑﻪ ﺗﻌﺠ‪‬ﺐ‬
‫ﮔﻔﺖ‪ :‬ﭼﮕﻮﻧﻪ ﻣﺮﺍ ﭘﺴﺮﻯ ﺑﺎﺷﺪ ﻛﻪ ﺍﻧﺴﺎﱏ ﺑﻪ ﻣﻦ ﺩﺳﺖ ﻧﺰﺩﻩ ﻭ ﺯﻧﺎﻛﺎﺭ ﻧﺒﻮﺩﻩﺍﻡ‪ .‬ﻓﺮﺷﺘﻪ ﮔﻔﺖ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﭼﻨﲔ ﮔﻔﺘﻪ‪ :‬ﺍﻳﻦ ﺑﺮ ﻣﻦ ﺁﺳﺎﻥ ﺍﺳﺖ ﻭ ﻣﻰﺧﻮﺍﻫﻢ ﺁﻥ ﭘﺴﺮ ﺭﺍ ﺑﺮﺍﻯ‬
‫ﻣﺮﺩﻡ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﻳﺶ ﺁﻳﱴ ﻭ ﺭﲪﱴ ﻛﻨﻢ ﻭ ﻛﺎﺭﻯ ﻣﻘﺮﺭ ﺷﺪﻩ ﻭ ﺣﺘﻤﻰ ﺍﺳﺖ‪.‬‬
‫)ﻓﺮﺷﺘﻪ ﺩﺭ ﻭﺟﻮﺩ ﻣﺮﱘ ﺩﻣﻴﺪ ﻭ ﺩﺭ ﺩﻡ ﺣﺎﻣﻠﻪ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﲢﺮﱘ‪ .[١٢:‬ﺿﻤﲑ »ﻓﻴ ِﻪ« ﺑﻪ ﻓﺮﺝ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﻣﻰﻓﺮﻣﻮﺩ »ﻓﻴﻬﺎ« ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺍﻧﺒﻴﺎﺀ‪.[٩١:‬‬
‫ﭼﻮﻥ ﻣﺮﱘ ﺣﺎﻣﻠﻪ ﺷﺪ ﺑﺎ ﲪﻞ ﺧﻮﻳﺶ ﺩﺭ ﻣﻜﺎﱏ ﺩﻭﺭ ﮔﻮﺷﻪ ﮔﺮﻓﺖ ﻭ ﭼﻮﻥ ﻭﻗﺖ ﻭﺿﻊ ﲪﻞ ﺭﺳﻴﺪ ﺩﺭﺩ ﺯﺍﺩﻥ ﺍﻭ ﺭﺍ ﺳﻮﻯ ﺗﻨﻪ ﺩﺭﺧﺖ ﳔﻞ ﻛﺸﻴﺪ ﻓﻜﺮ ﺍﺗ‪‬ﻬﺎﻡ ﻣﺮﺩﻡ ﻭ ﺗﺮﺱ ﻟﻜﹼﻪ‬
‫ﺩﺍﺭ ﺷﺪﻥ ﻋﻔﺘﺶ ﭼﻨﺎﻥ ﰉ ﺗﺎﺑﺶ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺗﻪ ﻗﻠﺐ ﮔﻔﺖ‪ :‬ﺍﻯ ﻛﺎﺵ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻣﺮﺩﻩ ﺑﻮﺩﻡ ﻭ ﭼﻴﺰﻯ ﺣﻘﲑ ﺑﻮﺩﻡ ﻭ ﻓﺮﺍﻣﻮﺷﻢ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﻋﻴﺴﻰ ﻛﻪ ﺩﺭ ﳘﺎﻥ ﺣﺎﻝ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻗﺪﺭﺕ ﺧﺪﺍ ﺳﺨﻦ ﮔﻔﺖ ﻭ ﺻﺪﺍ ﺯﺩ‪ :‬ﻣﺎﺩﺭﻡ ﳏﺰﻭﻥ ﻣﺒﺎﺵ‪ .‬ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﭘﺎﺋﲔ ﺗﻮ ‪‬ﺮﻯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﺗﻨﻪ ﳔﻞ ﺭﺍ ﺳﻮﻯ ﺧﻮﻳﺶ ﺗﻜﺎﻥ‬
‫ﺑﺪﻩ ﻛﻪ ﺧﺮﻣﺎﻯ ﺗﺎﺯﻩ ﭘﻴﺶ ﺗﻮ ﺍﻓﻜﻨﺪ‪ ،‬ﲞﻮﺭ ﻭ ﺑﻨﻮﺵ ﻭ ﺩﻟﺖ ﺭﺍ ﺁﺭﺍﻡ ﻛﻦ‪.‬‬
‫ﻭ ﺍﮔﺮ ﺍﺯ ﺁﺩﻣﻴﺎﻥ ﻛﺴﻰ ﺭﺍ ﺩﻳﺪﻯ ﻭ ﺍﺯ ﺗﻮ ﺗﻮﺿﻴﺢ ﺧﻮﺍﺳﺖ ﺑﻪ ﺍﺷﺎﺭﻩ ﺑﮕﻮ‪ :‬ﺑﺮﺍﻯ ﺧﺪﺍ ﺭﻭﺯﻩ ﺳﻜﻮﺕ ﻧﺬﺭ ﻛﺮﺩﻩﺍﻡ ﻭ ﺍﻣﺮﻭﺯ ﺑﺎ ﻛﺴﻰ ﺳﺨﻦ ﳔﻮﺍﻫﻢ ﮔﻔﺖ‪ .‬ﻣﺮﱘ ﻣﻮﻟﻮﺩ ﻣﺴﻌﻮﺩ ﺭﺍ‬
‫ﺩﺭ ﺁﻏﻮﺵ ﮔﺮﻓﺖ )ﻭ ﺑﺎ ﺑﻴﻢ ﻭ ﺍﻣﻴﺪ( ﭘﻴﺶ ﻗﻮﻣﺶ ﺁﻣﺪ ﺗﺎ ﺑﭽﻪ ﺭﺍ ﺩﺭ ﺁﻏﻮﺷﺶ ﺩﻳﺪﻧﺪ ﳘﻪ ﺍﺯ ﺟﺎ ﺩﺭ ﺭﻓﺘﻪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺮﱘ ﭼﻴﺰ ﺷﮕﻔﺖ ﺁﻭﺭﻯ ﺁﻭﺭﺩﻩﺍﻯ؟!!‬
‫ﺍﻯ ﺧﻮﺍﻫﺮ ﻫﺎﺭﻭﻥ ﭘﺪﺭﺕ ﻣﺮﺩ ﺑﺪﻯ ﻧﺒﻮﺩ ﻭ ﻣﺎﺩﺭﺕ ﺯﻧﺎﻛﺎﺭ ﻧﺒﻮﺩ ﺍﻳﻦ ﭼﻪ ﻭﺿﻌﻰ ﺍﺳﺖ ﭘﻴﺶ ﺁﻭﺭﺩﻩﺍﻯ؟! ﻣﺮﱘ ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﻴﺴﻰ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺧﻮﺩﺵ ﺑﭙﺮﺳﻴﺪ‪ ،‬ﮔﻔﺘﻨﺪ ﺑﺎ ﺑﭽﻪﺍﻯ ﻛﻪ‬
‫ﺩﺭ ﮔﻬﻮﺍﺭﻩ ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﺳﺨﻦ ﮔﻮﺋﻴﻢ؟! ﻋﻴﺴﻰ ﺑﻪ ﺳﺨﻦ ﺩﺭﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﻣﻦ ﺑﻨﺪﻩ ﺧﺪﺍﱘ ﻣﺮﺍ ﻛﺘﺎﺏ ﺩﺍﺩﻩ ﻭ ﭘﻴﻐﻤﱪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﺑﺎﺷﻢ ﺑﺎ ﺑﺮﻛﺘﻢ ﳕﻮﺩﻩ ﻭ ﺑﻪ ﳕﺎﺯ‬
‫ﻛﺮﺩﻥ ﻭ ﺯﻛﻮﺓ ﺩﺍﺩﻥ ﺳﻔﺎﺭﺷﻢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪ ﻣﺎﺩﺭﻡ ﻧﻴﻜﻮﻛﺎﺭﻡ ﻭ ﺧﺪﺍ ﺳﺘﻤﮕﺮ ﺑﺪﲞﺘﻢ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺳﻼﻡ ﺑﺮ ﻣﻦ ﺭﻭﺯﻯ ﻛﻪ ﺗﻮﻟﺪ ﻳﺎﻓﺘﻢ ﻭ ﺭﻭﺯﻯ ﻛﻪ ﻣﻰﻣﲑﻡ ﻭ ﺭﻭﺯﻯ ﻛﻪ‬
‫ﺯﻧﺪﻩ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﻣﻰﺷﻮﻡ‪) .‬ﺳﻮﺭﻩ ﻣﺮﱘ ﺁﻳﻪ ‪ ٣٣-١٧‬ﺗﺮﲨﻪ ﺁﺯﺍﺩ(‪.‬‬
‫ﺩﺭ ﺟﻮﺍﺏ ﺁﻧﺎﻥ ﻛﻪ ﺍﻳﺮﺍﺩ ﻛﺮﺩﻩ ﻭ ﻣﻴﮕﻔﺘﻨﺪ‪ :‬ﭼﮕﻮﻧﻪ ﻣﻰﺷﻮﺩ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﭘﺪﺭ ﺑﻪ ﺩﻧﻴﺎ ﺁﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﻟﻴﻞ ﭘﺴﺮ ﺧﺪﺍ ﺑﻮﺩﻥ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٩:‬ﺩﺍﺳﺘﺎﻥ ﻋﻴﺴﻰ‬
‫ﻧﻈﲑ ﺟﺮﻳﺎﻥ ﺁﺩﻡ ﺍﺑﻮﺍﻟﺒﺸﺮ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ )ﺑﺪﻭﻥ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ( ﺍﺯ ﺧﺎﻙ ﺁﻓﺮﻳﺪ ﻭ ﮔﻔﺖ‪ :‬ﺑﺎﺵ‪...‬‬
‫ﻫﺮﭼﻪ ﺭﻃﺐ ﻭ ﻳﺎﺑﺲ ﺩﺭﺑﺎﺭﻩ ﻭﻻﺩﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﮔﻔﺘﻪ ﺷﻮﺩ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺩﺭﺟﻪ ﺍﻋﺘﺒﺎﺭ ﺳﺎﻗﻂ ﺍﺳﺖ ﺣﻖ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﺮﺁﻥ ﻛﺮﱘ ﻛﻼﻡ ﺩﺳﺖ ﳔﻮﺭﺩﻩ‬
‫ﺧﺪﺍ ﻧﻘﻞ ﻛﺮﺩﱘ ]ﻣﺮﱘ‪.[٣٥-٣٤:‬‬
‫ﻣﻌﺠﺰﺍﺕ ﻋﻴﺴﻰ ﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬
‫ﻼ ﻣﻰﺁﻭﺭﱘ‪:‬‬
‫ﻫﺮ ﭘﻴﺎﻣﱪﻯ ﺑﺎﻳﺪ ﻣﻌﺠﺰﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺩﻟﻴﻞ ﻧﺒﻮ‪‬ﺕ ﻭ ﺣﻘﺎﻧﻴ‪‬ﺖ ﻭﻯ ﺷﻮﺩ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺮﺍﻯ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻣﻌﺠﺰﺍﺗﻰ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺫﻳ ﹰ‬
‫‪ -١‬ﻣﻴﺘﻮﺍﻧﺴﺖ ﺍﺯ ﮔﻞ ﭼﻮﻥ ﺷﻜﻞ ﻣﺮﻏﻰ ﺑﺴﺎﺯﺩ ﻭ ﺩﺭ ﺁﻥ ﺑﺪﻣﺪ ﻭ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﻣﺮﻏﻰ ﺑﺸﻮﺩ‪.‬‬
‫‪ -٢‬ﻛﻮﺭ ﻣﺎﺩﺭﺯﺍﺩ ﻭ ﺑﺮﺹ ﺯﺩﻩ ﺭﺍ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺷﻔﺎ ﻣﻰﺩﺍﺩ ﻭ ﻣﺮﺩﻩﻫﺎ ﺭﺍ ﺑﻪ ﺍﺫﻥ ﺧﺪﺍ ﺯﻧﺪﻩ ﻣﻰﻛﺮﺩ‪.‬‬
 ‫‪ -٣‬ﺍﺯ ﺁﻧﭽﻪ ﻣﺮﺩﻡ ﻣﻴﺨﻮﺭﺩﻧﺪ ﻭ ﻳﺎ ﺩﺭ ﺧﺎﻧﻪﻫﺎ ﺫﺧﲑﻩ ﻣﻰﻛﺮﺩﻧﺪ ﺧﱪ ﻣﻰﺩﺍﺩ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤٨:‬‬
‫ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ ﻛﻪ ﻗﻴﺪ »ِﺑِﺎ ﹾﺫ ِﻥ ﺍﻟ ﻠﱠ ِﻪ« ﺩﻭﺑﺎﺭ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﻳﻌﲎ ﺍﻳﻨﻜﺎﺭﻫﺎ ﺑﺎ ﺍﺭﺍﺩﻩ ﻭ ﺍﺟﺎﺯﻩ ﺧﺪﺍ ﻣﻰﻛﻨﻢ ﻭ ﺍﻭﺳﺖ ﻛﻪ ﺗﺼ‪‬ﺮﻑ ﺗﻜﻮﻳﲎ ﺭﺍ ﺑﻪ ﻣﻦ ﻣﻰﺩﻫﺪ‪ .‬ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ﺑﻪ‬
‫ﺻﻮﺭﺕ ﻭﻋﺪﻩ ﻭ ﺍﻇﻬﺎﺭ ﻗﺪﺭﺕ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺁﻥ ﺣﻀﺮﺕ ﭼﻨﺎﻥ ﻛﺮﺩ ﻳﺎ ﻧﻪ ﺳﺎﻛﺖ ﻭﱃ ﺑﺎﳌﻼﺯﻣﻪ ﻣﻰﺷﻮﺩ ﻓﻬﻤﻴﺪ ﻛﻪ ﻋﻤﻠﻰ ﻛﺮﺩﻩ ﺍﺳﺖ ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺧﺪﺍ ﭼﻨﺎﻥ ﻗﺪﺭﺕ ﺭﺍ ﺑﻪ ﺍﻭ‬
‫ﺩﺍﺩﻩ ﺑﻮﺩ ﰉ ﺷﻚ ﺍﺳﺖ‪.‬‬
‫ﻓﻀﻴﻠﺖ ﻋﻴﺴﻰ ﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬
‫ﺍﻭ ﺭﺳﻮﻝ ﺑﺎ ﻋﻈﻤﺖ ﺧﺪﺍﺳﺖ ﺩﺍﺭﺍﻯ ﻣﻌﺠﺰﺍﺕ ﻭ ﻣﺆﻳ‪‬ﺪ ﺑﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ]ﺑﻘﺮﻩ‪.[٨٧:‬‬
‫ﺩﻳﻦ ﻣﺒﲔ ﺍﺳﻼﻡ ﺩﺭ ﻛﻠﻴ‪‬ﺎﺕ ﺩﻳﻦ ﻋﻴﺴﻰ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﻳﻦ ﻧﻮﺡ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻣﻮﺳﻰ ﻋﻠﻴﻬﻢﺍﻟﺴﻼﻡ ﻧﻴﺰ ﻫﺴﺖ ]ﺷﻮﺭﻯ‪.[١٣:‬‬
‫ﭘﻴﺎﻣﱪ ﭘﺎﻙ ﺧﺪﺍ ﺍﺯ ﻋﺒﺎﺩﺍﻟﻠﱠﻪ ﺍﻟﺼﺎﳊﲔ ﺍﺳﺖ ]ﺍﻧﻌﺎﻡ‪.[٨٥:‬‬
‫ﺍﻭ ﺩﺭ ﺯﺍﺋﻴﺪﻩ ﺷﺪﻥ ﻭ ﻣﺎﺩﺭﺵ ﺩﺭ ﺯﺍﺋﻴﺪﻥ ﰉ ﺷﻮﻫﺮ‪ ،‬ﻧﺸﺎﻧﻪ ﻗﺪﺭﺕ ﰉ ﭘﺎﻳﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٥٠:‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺯ ﺷﻬﺪﺍﺀ ﺍﻋﻤﺎﻝ ﺍﺳﺖ ]ﻧﺴﺎﺀ‪.[١٥٩:‬‬
‫ﺍﻭ ﺍﺯ ﻣﻘﺮ‪‬ﺑﺎﻥ ﺩﺭﮔﺎﻩ ﺧﺪﺍ ﻭ ﺍﺯ ﺭﺍﻫﻨﻤﺎﻳﺎﻥ ﺗﻮﺣﻴﺪ ﻭ ﺩﺍﺭﺍﻯ ﺟﺎﻩ ﻭ ﺷﺮﻑ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤٥:‬‬
‫ﺧﺮﺍﻓﻪ ﭘﺴﺮ ﺧﺪﺍ ﺑﻮﺩﻥ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺭﺍﻫﻨﻤﺎﻳﺎﻥ ﺗﻮﺣﻴﺪ ﺑﻮﺩ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻳﮕﺎﻧﮕﻰ ﻭ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺩﻋﻮﺕ ﻣﻰﻛﺮﺩ ﻭ ﻣﻴﮕﻔﺖ‪] :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪] .[٥١:‬ﻣﺎﺋﺪﻩ‪ .[٧٢:‬ﭘﻴﻐﻤﱪﻯ ﺑﻮﺩ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﻣﺎﻧﻨـﺪ‬
‫ﻣﺮﺩﻣﺎﻥ ﻃﻌﺎﻡ ﻣﻰﺧﻮﺭﺩ ]ﻣﺎﺋﺪﻩ‪.[٧٥:‬‬
‫ﻭﱃ ﭘﺲ ﺍﺯ ﻭﻯ ﻧﺼﺎﺭﻯ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻏﻠﻮ‪ ‬ﻛﺮﺩﻧﺪ ﻋﺪ‪‬ﻩﺍﻯ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻭ ﺧﺪﺍﺳﺖ!!!‪ ،‬ﻋﺪ‪‬ﻩﺍﻯ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺴﺮ ﺧﺪﺍﺳﺖ!!‪ ،‬ﻋﺪﻩ ﺩﻳﮕﺮ ﻗﺎﺋﻞ ﺷﺪﻧﺪ ﻛﻪ ﺍﻭ ﻳﻜﻰ ﺍﺯ ﺳﻪ ﺧﺪﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ‬
‫ﺍﺧﺮﺍﻯ ﺗﺜﻠﻴﺚ ﺍﺳﺖ ﻗﺮﺁﻥ ﳎﻴﺪ ﻫﺮ ﺳﻪ ﻗﻮﻝ ﺭﺍ ﺑﻪ ﻧﺼﺎﺭﻯ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ ﻭ ﺍﺯ ﺁﻥ ﻣﻰﻓﻬﻤﻴﻢ ﻛﻪ ﺁ‪‬ﺎ ﺩﺭ ﻋﻘﻴﺪﻩ ﺑﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺑﻪ ﺳﻪ ﮔﺮﻭﻩ ﻣﻨﻘﺴﻢ ﺷﺪﻩﺍﻧﺪ ﺍﻳﻨﻚ ﺁﻳﺎﺕ ﺭﺍ ﺑﻪ‬
‫ﺗﺮﺗﻴﺐ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫‪] -١‬ﻣﺎﺋﺪﻩ‪ .[١٧:‬ﺍﻳﻦ ﻟﻔﻆ ﻋﻴﻨﹰﺎ ﺩﺭ ﺁﻳﻪ ‪ ٧٢‬ﳘﲔ ﺳﻮﺭﻩ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺮ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻋﺪﻩﺍﻯ ﺍﺯ ﻧﺼﺎﺭﻯ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ ﻛﻪ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺧﺪﺍﺳﺖ ﻭ ﻇﻬﻮﺭ ﺁﻥ‬
‫ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻋﻴﺴﻰ ﻭ ﺧﺪﺍ ﻳﻜﻰ ﺍﺳﺖ ﻭﺍﻟﻌﻴﺎﺫﺑﺎﻟﻠﱠﻪ ﺧﺪﺍ ﺑﻪ ﺑﺸﺮ ﻣﺒﺪ‪‬ﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﮔﺮﭼﻪ ﻣﻰﺷﻮﺩ ﺑﺎ ﺗﺜﻠﻴﺚ ﻭ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﺑﻮﺩﻥ ﺗﻄﺒﻴﻖ ﻛﺮﺩ ﻭﱃ ﻇﻬﻮﺭﺵ ﺩﺭ ﺍﲢﺎﺩ ﻭ‬
‫ﻳﻜﻰ ﺑﻮﺩﻥ ﺧﺪﺍ ﻭ ﻋﻴﺴﻰ ﺍﺳﺖ )ﻣﻌﺎﺫﺍﻟﻠﱠﻪ(‪.‬‬
‫‪] -٢‬ﺗﻮﺑﻪ‪ .[٣٠:‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﻓﺮﺯﻧﺪ ﺑﻮﺩﻥ ﻋﻴﺴﻰ ﺍﺳﺖ ﮔﺮﭼﻪ ﺑﺎ ﻋﻘﻴﺪﻩ ﺗﺜﻠﻴﺚ ﻧﻴﺰ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺍﺳﺖ‪.‬‬
‫‪]-٣‬ﻧﺴﺎﺀ‪] .[١٧١:‬ﻣﺎﺋﺪﻩ‪ .[٧٣:‬ﻣﺮﺍﺩ ﺍﺯ ﺳﻪ ﺧﺪﺍ‪ ،‬ﺧﺪﺍ ﻭ ﺭﻭﺡﺍﻟﻘﺪﺱ ﻭ ﻋﻴﺴﻰ ﺍﺳﺖ ﺍﺯ »ﻭ‪‬ﻻﺗ‪‬ﻘﹸﻮﻟﹸﻮﺍ ﺛﹶﻠﹶﺜﺔﹲ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﻪ ﻫﺮ ﺳﻪ ﻧﺴﺒﺖ ﺍﻟﻮﻫﻴ‪‬ﺖ ﻣﻰﺩﺍﺩﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺍﺯ‬
‫ﺚ ﺛﹶﻠ ﹶﺜ ٍﺔ« ﺧﺪﺍ ﺳﻮﻣﻰ ﻳﻌﲎ ﺳﻪ ﺧﺪﺍ ﻫﺴﺖ‪.‬‬
‫»ﺛﺎِﻟ ﹸ‬
‫ﺍﻳﻦ ﺧﺮﺍﻓﺎﺕ ﭘﺲ ﺍﺯ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺭﻭﻧﻖ ﮔﺮﻓﺖ ﻭ ﻣﺸﺨ‪‬ﺺ ﮔﺮﺩﻳﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺑﻨﻮ‪-‬ﺍﺑﻦ« ﮔﻔﺘﻪﺍﱘ ﺍﺯ ﻣﻠﻞ ﺩﻳﮕﺮ ﺑﻪ ﻧـﺼﺎﺭﻯ ﺭﺍﻩ ﻳﺎﻓـﺖ ﻭ ﺩﺭ ﺯﻣـﺎﻥ ﻋﻴـﺴﻰ‬
‫»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺯ ﺍﻳﻦ ﺧﺮﺍﻓﻪﻫﺎ ﺧﱪﻯ ﻧﺒﻮﺩ ﻭ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﻣﺎﺋﺪﻩ‪.[١١٦:‬‬
‫ﻳﻌﲎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻋﻴﺴﻰ ﭘﺴﺮ ﻣﺮﱘ ﺁﻳﺎ ﺗﻮ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺘﻪﺍﻯ ﻛﻪ ﻣﺮﺍ ﻭ ﻣﺎﺩﺭﻡ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﺩﻭ ﻣﻌﺒﻮﺩ ﺑﮕﲑﻳﺪ؟ ﮔﻔﺖ‪ :‬ﭘﺎﻙ ﻭ ﻣﱰﹼﻫﻰ ﺗﻮ‪ ،‬ﻣﺮﺍ ﻧﺮﺳﺪ ﺁﻧﭽﻪ ﺑﻪ ﻣـﻦ‬
‫ﺳﺰﺍﻭﺍﺭ ﻧﻴﺴﺖ ﺑﮕﻮﱘ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻳﺎﺕ ﺫﻳﻞ ﳐﺼﻮﺻﹰﺎ ﺁﻳﻪ ]ﻣﺎﺋﺪﻩ‪ .[١١٩:‬ﺭﺍﺟﻊ ﺑﻪ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻊ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺧﺮﺍﻓﻪ ﺻﻠﺐ‬
‫ﻧﺼﺎﺭﻯ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ‪ :‬ﻫﺮ ﻛﻪ ﺑﺮ ﺩﺍﺭ ﺁﻭﳜﺘﻪ ﺷﻮﺩ ﻣﻠﻌﻮﻥ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺻﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻛﻪ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺑﻪ ﺩﺍﺭ ﺁﻭﳜﺘﻪ ﺷﺪ ﻭ ﻗﺘﻞ ﺍﻭ ﺑﺎ ﺁﻥ ﻭﺿﻊ ﻛﻔﹼﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﺍﺳﺖ‪ .‬ﻭ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﻓﺪﻳﻪ ﮔﻨﺎﻫﺎﻥ ﺑﺸﺮ ﺍﺳﺖ‪ .‬ﭘﻮﻟﺲ ﺩﺭ ﺭﺳﺎﻟﻪ ﻏﻠﹼﺎﻃﻴﺎﻥ ﻓﺼﻞ ‪ ٣‬ﺑﻨﺪ ‪ ١٣‬ﮔﻮﻳﺪ‪ :‬ﻣﺴﻴﺢ ﻣﺎﺭﺍ ﺍﺯ ﻟﻌﻨﺖ ﺷﺮﻳﻌﺖ ﻓﺪﺍ ﻛﺮﺩ ﭼﻮﻥ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﻣﺎ ﻟﻌﻨﺖ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻣﻜﺘﻮﺏ‬
‫ﺍﺳﺖ‪ :‬ﻣﻠﻌﻮﻥ ﺍﺳﺖ ﻫﺮ ﻛﻪ ﺑﺮ ﺩﺍﺭ ﺁﻭﳜﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﻳﻮﺣﻨ‪‬ﺎﻯ ﺭﺳﻮﻝ ﺩﺭ ﺭﺳﺎﻟﻪ ﺍﻭﻝ ﺑﺎﺏ ﺩﻭﻡ ﺑﻨﺪ ﺍﻭﻝ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻯ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻦ‪ ،‬ﺍﻳﻦ ﺭﺍ ﺑﻪ ﴰﺎ ﻣﻰﻧﻮﻳﺴﻢ ﺗﺎ ﮔﻨﺎﻩ ﻧﻜﻨﻴﺪ ﻭ ﺍﮔﺮ ﻛﺴﻰ ﮔﻨﺎﻫﻰ ﻛﻨﺪ ﺷﻔﻴﻌﻰ ﺩﺍﺭﱘ ﻧﺰﺩ ﭘﺪﺭ ﻳﻌﲎ ﻋﻴﺴﻰ‬
‫ﻣﺴﻴﺢ ﻋﺎﺩﻝ‪ .‬ﻭ ﺍﻭﺳﺖ ﻛﻔﹼﺎﺭﻩ ﺑﻪ ﺟﻬﺖ ﮔﻨﺎﻫﺎﻥ ﻣﺎ ﻭ ﻧﻪ ﮔﻨﺎﻫﺎﻥ ﻣﺎ ﻓﻘﻂ ﺑﻠﻜﻪ ﺑﻪ ﺟﻬﺖ ﲤﺎﻡ ﺟﻬﺎﻥ ﻧﻴﺰ )ﲤﺎﻡ ﺷﺪ(‪.‬‬
‫ﻼ ﺑﻪ ﻭﺳﻴﻠﻪ ﮔﻨﺎﻩ‬
‫ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﭼﻮﻥ ﺁﺩﻡ ﮔﻨﺎﻫﻜﺎﺭ ﺷﺪ ﺍﻭ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﻣﺴﺘﺤ‪‬ﻖ ﻋﺬﺍﺏ ﺍﺧﺮﻭﻯ ﮔﺸﺘﻨﺪ ﻭ ﭼﻮﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺁﺩﻡ ﻧﻴﺰ ﮔﻨﺎﻩ ﻛﺮﺩﻧﺪ ﻣﺴﺘﺤﻖ ﻋﺬﺍﺏ ﮔﺸﺘﻨﺪ ﭼﻨﺎﻧﻜﻪ ﻗﺒ ﹰ‬
‫ﭘﺪﺭﺷﺎﻥ ﻣﺴﺘﺤﻖ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺧﺪﺍ ﻫﻢ ﻋﺎﺩﻝ ﺍﺳﺖ ﻭ ﻫﻢ ﻣﻬﺮﺑﺎﻥ‪ .‬ﻋﺬﺍﺏ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﳐﺎﻟﻒ ﻣﻬﺮﺑﺎﱏ ﻭ ﻋﻔﻮ ﺍﺯ ﺁ‪‬ﺎ ﳐﺎﻟﻒ ﻋﺪﻝ ﺑﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻣﺸﻜﻞ ﻻﻳﻨﺤﻞ ﻣﺎﻧﺪﻩ ﺑﻮﺩ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺑﺮﻛﺖ ﻋﻴﺴﺎﻯ ﻣﺴﻴﺢ ﺁﻥ ﺭﺍ ﺣﻞ ﻛﺮﺩ‪ .‬ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻛﻪ ﺧﺪﺍ ﭘﺴﺮ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺧﻮﺩ ﺧﺪﺍ ﺑﻮﺩ ﺑﻪ ﺷﻜﻢ ﺯﱏ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ‬
‫ﺁﺩﻡ ﻭﺍﺭﺩ ﳕﻮﺩ ﻭ ﺍﺯ ﻭﻯ ﺑﻪ ﺻﻮﺭﺕ ﺍﻧﺴﺎﱏ ﻛﺎﻣﻞ ﻣﺘﻮﻟﺪ ﺷﺪ‪ .‬ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻣﻌﺼﻮﻡ ﺑﻮﺩ ﻭ ﺗﺎ ﻣﺪ‪‬ﺗﻰ ﺑﺎ ﻣﺮﺩﻡ ﺯﻧﺪﮔﻰ ﻛﺮﺩ ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﺘﻮﻟﹼﺪ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﻋﲔ‬
‫ﺣﺎﻝ ﺧﺪﺍ ﺑﻮﺩ ﺯﻳﺮﺍ ﻛﻪ ﭘﺴﺮ ﺧﺪﺍ ﺑﻮﺩ ﻭ ﭘﺴﺮ ﺧﺪﺍ ﺧﻮﺩ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﺳﭙﺲ ﺧﺪﺍ ﺩﴰﻨﺎﻥ ﺭﺍ ﺑﺮ ﺍﻭ ﻣﺴﻠﹼﻂ ﻛﺮﺩ ﺗﺎ ﻭﻯ ﺭﺍ ﺑﺎ ﻓﺠﻴﻊﺗﺮﻳﻦ ﻗﺘﻠﻰ ﻛﻪ ﺩﺍﺭ ﺁﻭﳜﱳ ﺑﺎﺷﺪ ﺑﻜﺸﺘﻨﺪ ﺑﺎ ﺁﻧﻜﻪ ﺷﺨﺺ ﻣﺼﻠﻮﺏ ﺩﺭ ﻛﺘﺎﺏ ﺍﳍﻰ ﻣﻮﺭﺩ ﻟﻌﻦ ﺍﺳﺖ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻋﻴﺴﻰ‬
‫ﻣﺘﺤﻤ‪‬ﻞ ﻟﻌﻦ ﻭ ﺻﻠﺐ ﺷﺪ ﺗﺎ ﻛﻔﹼﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﲤﺎﻡ ﺑﺸﺮ ﮔﺮﺩﻳﺪ )ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ -٣٢٠‬ﺍﳌﻨﺎﺭ ﺝ ‪ ٦‬ﺹ ‪ ٢٤‬ﺑﻪ ﺑﻌﺪ(‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻧﺼﺎﺭﻯ ﺻﻠﻴﺐ ﺭﺍ ﳘﻪ ﺟﺎ ﺯﻳﻨﺖ ﳎﺎﻟﺲ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﮔﻮﻳﻨﺪ ﻫﺮ ﻛﻪ ﺑﻪ ﺻﻠﻴﺐ ﻭ ﻛﻔﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﺑﻮﺩﻥ ﻋﻴﺴﻰ ﺍﳝﺎﻥ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻫﻞ ﺁﺗﺶ ﺍﺳﺖ‪.‬‬
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‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻣﻮﺿﻮﻉ ﻓﺪﺍﺀ ﻭ ﻛﻔﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﺑﻮﺩﻥ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﻓﺴﺎﻧﻪﺍﻯ ﺑﻴﺶ ﻧﻴﺴﺖ ﻭ ﺑﺎ ﻣﻮﺍﺯﻳﻦ ﻋﻘﻞ ﻭ ﺷﺮﻉ ﺳﺎﺯﮔﺎﺭﻯ ﻧﺪﺍﺭﺩ ﻭ ﺑﻪ ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﳎﻴﺪ ﻋﻴﺴﻰ ﺑﻪ‬
‫ﺩﺍﺭ ﺁﻭﳜﺘﻪ ﻧﺸﺪﻩ ﻭ ﻧﻴﺰ ﺑﻪ ﺩﺳﺖ ﻳﻬﻮﺩ ﻛﺸﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﻳﻨﻚ ﻛﻼﻡ ﻗﺮﺁﻥ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻰﻛﻨﻴﻢ‪:‬‬
‫]ﻧﺴﺎﺀ‪.[١٥٧:‬‬
‫ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻋﻴﺴﻰ ﺑﻪ ﺩﺳﺖ ﻳﻬﻮﺩ ﻧﻪ ﺑﻪ ﺩﺍﺭ ﺁﻭﳜﺘﻪ ﺷﺪﻩ ﻭ ﻧﻪ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺍﺩ‪‬ﻋﺎﻯ ﻧﺼﺎﺭﻯ ﻭ ﭘﲑﺍﻫﻦ ﻋﺜﻤﺎﻥ ﻛﺮﺩﻥ ﺻﻠﺐ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﰉﺟﺎ ﻭ‬
‫ﺍﻓﺴﺎﻧﻪ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺑﺮ ﺁ‪‬ﺎ ﻣﺸﺘﺒﻪ ﺷﺪﻩ‪ .‬ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻛﺘﺐ ﺗﺎﺭﻳﺦ ﻭ ﺗﻔﺎﺳﲑ ﻭ ﲢﻘﻴﻘﺎﺕ ﺭﺟﺎﻝ ﺍﺳﻼﻣﻰ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻳﻬﻮﺩ ﺑﻪ ﺟﺎﻯ ﻋﻴﺴﻰ»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻣﺮﺩﻯ‬
‫ﺑﻪ ﻧﺎﻡ ﻳﻬﻮﺩﺍﻯ ﺍﺳﺨﺮﻳﻮﻃﻰ ﺭﺍ ﻛﻪ ﺷﺒﻴﻪ ﺑﻪ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺑﻮﺩ ﮔﺮﻓﺘﻪ ﻭ ﻛﺸﺘﻨﺪ ﻭ ﮔﻤﺎﻥ ﻛﺮﺩﻧﺪ ﻋﻴﺴﻰ ﺭﺍ ﻛﺸﺘﻪﺍﻧﺪ‪.‬‬
‫ﻋﻴﺴﻰ ﺑﺎ ﺣﻮﺍﺭﻳ‪‬ﻮﻥ ﺩﺭ ﺑﺎﻏﻰ ﺑﻮﺩ‪ ،‬ﻟﺸﻜﺮﻳﺎﻥ ﻗﻴﺼﺮ ﺷﺒﺎﻧﻪ ﺑﺎ ﻛﺎﻫﻨﺎﻥ ﻳﻬﻮﺩ ﺑﺮﺍﻯ ﮔﺮﻓﺘﺎﺭﻯ ﺍﻭ ﻭﺍﺭﺩ ﺑﺎﻍ ﺷﺪﻧﺪ‪ ،‬ﺷﺎﮔﺮﺩﺍﻥ ﻋﻴﺴﻰ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ ﭘﺎﺑﻪﻓﺮﺍﺭ ﮔﺬﺍﺷﺘﻨﺪ‪ ،‬ﻳﻬـﻮﺩﺍﻯ‬
‫ﺍﺳﺨﺮﻳﻮﻃﻰ ﻛﻪ ﺷﺒﻴﻪ ﻋﻴﺴﻰ ﺑﻮﺩ ﻭ ﺟﺎﻯ ﻋﻴﺴﻰ ﺭﺍ ﻧﻴﺰ ﺍﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ ﺑﻪ ﺩﺳﺖ ﺁ‪‬ﺎ ﺍﻓﺘﺎﺩ ﺍﻭ ﺭﺍ ﺑﺎ ﻫﻠﻬﻠﻪ ﻭ ﻏﻮﻏﺎ ﻛﺸﺎﻥﻛﺸﺎﻥ ﺑﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﳎﺎﻝ ﲢﻘﻴﻖ ﺑﻴﺸﺘﺮ ﻧﺒﻮﺩ ﺑﻪ ﺩﺍﺭﺵ‬
‫ﺯﺩﻧﺪ ﮔﻮﺋﻰ ﻛﺎﻫﻨﺎﻥ ﻳﻬﻮﺩ ﻭ ﻟﺸﻜﺮﻳﺎﻥ ﻗﻴﺼﺮ ﺭﺍ ﻣﻘﺼﻮﺩ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻋﻴﺴﻰ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻤﻞ ﺍﳒﺎﻡ ﺷﺪﻩ ﻗﺮﺍﺭ ﺑﺪﻫﻨﺪ ﻟﺬﺍ ﰉ ﺁﻧﻜﻪ ﲢﻘﻴﻖ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺩﺍﺩ ﻭ ﺑﻴﺪﺍﺩ ﺁﻥ‬
‫ﺑﺪﲞﺖ ﮔﻮﺵ ﺑﺪﻫﻨﺪ ﺩﺭ ﻣﻴﺎﻥ ﻫﻠﻬﻠﻪ ﺑﻪ ﺻﻠﻴﺒﺶ ﻛﺸﻴﺪﻧﺪ‪.‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻣﻌﻨﺎﻯ » ‪‬ﻭ ﻟ ِﻜ ‪‬ﻦ ‪‬ﺷﺒ‪ ‬ﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ« ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻳﻬﻮﺩﺍ ﺑﻪ ﺟﺎﻯ ﻋﻴﺴﻰ ﺑﻪ ﺩﺍﺭ ﺭﻓﺖ ﻭ ﻳﻬﻮﺩ ﭘﻨﺪﺍﺷﺘﻨﺪ ﻛﻪ ﻋﻴﺴﻰ ﺍﺳﺖ ﺑﻪ ﺭﻭﺍﻳﱴ ﻳﻜﻰ ﺍﺯ ﺣﻮﺍﺭﻳ‪‬ﻮﻥ ﭘﺲ ﺍﺯ ﺍﺟﺎﺯﻩ ﺣﻀﺮﺕ ﻋﻴﺴﻰ‬
‫ﺧﻮﺩ ﺭﺍ ﻋﻴﺴﻰ ﻣﻌﺮﰱ ﻛﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ ﺩﺍﺭ ﺯﺩﻧﺪ ﻭ ﺍﻣﺮ ﺑﺮﺁﻧﺎﻥ ﻣﺸﺘﺒﻪ ﺷﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻧﺎﻥ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻋﻴﺴﻰ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ ﺩﺭ ﺷ‪‬ﻚﺍﻧﺪ ﻭ ﻋﻠﻤﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﻓﻘﻂ ﺍﺯ ﮔﻤﺎﻥ ﭘﲑﻭﻯ ﻣﻰﻛﻨﻨﺪ ﻭ ﺳﭙﺲ ﺗﺄﻛﻴﺪ ﻓﺮﻣﻮﺩﻩ » ‪‬ﻭ ﻣﺎ ﻗﹶﺘ‪ ‬ﻠﹸﻮ ‪‬ﻩ ﻳ‪‬ﻘﻴﻨﹰﺎ« ﻋﻴﺴﻰ ﺭﺍ ﺭﻭﻯ‬
‫ﻳﻘﲔ ﻧﻜﺸﺘﻨﺪ ﺑﻠﻜﻪ ﻇﹼﻦ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻛﺸﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﺻﺮﺍﺭ ﻭ ﭘﺎﻓﺸﺎﺭﻯ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻨﻜﻪ ﻋﻴﺴﻰ ﺑﻪ ﺩﺳﺖ ﻳﻬﻮﺩ ﻛﺸﺘﻪ ﻧﺸﺪﻩ ﺑﺮﺍﻯ ﺍﺯ ﺑﲔ ﺑﺮﺩﻥ ﺍﻓﺴﺎﻧﻪ ﻛﻔﺎﺭﻩ ﮔﻨﺎﻫﺎﻥ ﺑﻮﺩﻥ ﺍﺳﺖ ﻛﻪ ﻧﺼﺎﺭﻯ ﻧﻐﻤﻪ ﺁﻥ ﺭﺍ ﺳﺎﺯ ﻛﺮﺩﻩ ﻭ ﺩﺳﺖ ﺑﺮﺩﺍﺭ‬
‫ﻧﻴﺴﺘﻨﺪ ﻭﮔﺮﻧﻪ ﺍﺯ ﻧﻈﺮ ﻗﺮﺁﻥ ﻣﻬﻢ ﻧﺒﻮﺩ ﻛﻪ ﻋﻴﺴﻰ ﺭﺍ ﺑﻪ ﺩﺍﺭ ﺯﻧﻨﺪ ﻳﺎ ﻧﻪ‪.‬‬
‫ﻋﺠﺐ ﺍﺳﺖ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﰉ ﺍﻃﻼﻉ ﰉ ﺁﻧﻜﻪ ﺍﺯ ﺩﻳﻦ ﻭ ﻗﺮﺁﻥ ﺧﻮﺩ ﺧﱪﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﲢﻘﻴﻖ ﻛﻨﻨﺪ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪ ﺭﺍ ﺯﻧﺪﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﻣﲑﻛﺒﲑ ﺯﻳﺮ ﻟﻔﻆ »ﻋﻴﺴﻰ«‬
‫ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﻋﻴﺴﻰ ﺭﺍ ﺑﻪ ﺻﻠﻴﺐ ﻛﺸﻴﺪﻧﺪ‪ .‬ﺩﺭ ﮔﺬﺷﺘﻪ ﻧﺼﺮﺍﻟﻠﱠﻪ ﻓﻠﺴﻔﻰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺩﺭ ﺻﻔﺤﻪ ‪ ٢٤٠‬ﺍﺯ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺳﺎﻝ ﺍﻭﻝ ﺩﺑﲑﺳﺘﺎﻥﻫﺎ ﻧﻮﺷﺖ‪ :‬ﺣﺎﻛﻢ ﺭﻭﻣﻰ ﺑﻪ ﺳﺒﺐ‬
‫ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﺻﺮﺍﺭ ﻳﻬﻮﺩ ﺑﻪ ﻛﺸﱳ ﻋﻴﺴﻰ ﺭﺿﺎ ﺩﺍﺩ ﭘﺲ ﻋﻴﺴﻰ ﺭﺍ ﺑﺎ ﺍﺟﺎﺯﻩ ﺍﻭ ﺑﺮ ﺻﻠﻴﺐ ﻛﺸﻴﺪﻧﺪ ﻭ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ ﺻﻮﺭﺕ ﺻﻠﻴﺐ ﭘﻴﺶ ﻋﻴﺴﻮﻳﺎﻥ ﳏﺘﺮﻡ ﻭ ﻣﻘﺪﺱ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﻌﺠ‪‬ﺐ ﺍﺳﺖ ﺍﺯ ﭼﻨﲔ ﺍﺷﺨﺎﺹ ﻛﻪ ﺩﺭ ﳏﻴﻂ ﺍﺳﻼﻡ ﻭ ﻧﺎﻑ ﺗﺸﻴﻊ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ ﻭ ﻋﻤﺮﻯ ﺩﺭ ﻃﻠﺐ ﺩﺍﻧﺶ ﻣﻰﮔﺬﺭﺍﻧﻨﺪ ﻭﱃ ﺍﺯ ﺳﺎﺩﻩﺗﺮﻳﻦ ﻗﻀﺎﻳﺎﻯ ﺩﻳﻨﺸﺎﻥ ﰉﺍﻃﻼﻉ ﻣﻰﻣﺎﻧﻨﺪ ﻭ‬
‫ﻛﻮﺭﻛﻮﺭﺍﻧﻪ ﺍﺯ ﻏﺮﰉﻫﺎ ﺗﻘﻠﻴﺪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺣﻘﹼﺎ ﻛﻪ ﻋﺬﺭ ﺍﻳﻨﺎﻥ ﻗﺎﺑﻞ ﭘﺬﻳﺮﺵ ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺎﻳﺎﻥ ﻛﺎﺭ ﻋﻴﺴﻰ ﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬
‫ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﻛﻪ ﻋﻴﺴﻰ )ﻋﻠﻴﻪﺍﻟﺴﻼﻡ( ﺑﻪ ﺁﲰﺎﻥﻫﺎ ﺑﺎﻻ ﺭﻓﺖ ﻭ ﺩﺭ ﺁﲰﺎﻥ ﺯﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﻧﻴﺰ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻛﻪ‪ :‬ﺑﻪ ﻭﺿﻊ ﻧﺎﺷﻨﺎﺱ ﺑﻪ ﺍﺟﻞ ﻃﺒﻴﻌﻰ ﻣﺮﺩ‪ .‬ﺍﻳﻨﻚ ﺁﻳﺎﺕ ﺭﺍ ﺑﺮﺭﺳﻰ‬
‫ﻛﺮﺩﻩ ﺁﻧﮕﺎﻩ ﺑﻪ ﺭﻭﻳﺎﺕ ﻣﻰﺭﺳﻴﻢ‪:‬‬
‫‪] -١‬ﻧﺴﺎﺀ‪ .[١٥٨:‬ﺍﺯ ﺍﻳﻦ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﻋﻴﺴﻰ ﺭﺍ ﺯﻧﺪﻩ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﺑﺎﻻ ﺑﺮﺩ ﻭ ﲨﻠﻪ »ﻋ‪‬ﺰﻳﺰﹰﺍ ﺣ‪‬ﻜﻴﻤﹰﺎ« ﻧﻴﺰ ﻣﺆﻳ‪‬ﺪ ﺁﻥ ﺍﺳﺖ ﮔﺮﭼﻪ ﺧﺪﺍ ﺩﺭ ﳘﻪ ﺟﺎ ﻫﺴﺖ ﻭﱃ‬
‫» ‪‬ﺭ ﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﻠﱠ ‪‬ﻪ ِﺍﹶﻟ ‪‬ﻴ ِﻪ« ﻫﻢ ﺑﺎﻻ ﺭﻓﱳ ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ ﻭ ﻫﻢ ﺗﻘﺮ‪‬ﺏ ﺭﺍ‪ .‬ﻭﱃ ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺭﻓﻊ ﻧﻮﻉ ﲣﻠﻴﺺ ﻋﻴﺴﻰ ﺍﺯ ﺩﺳﺖ ﺁ‪‬ﺎﺳﺖ ﺧﻮﺍﻩ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﺑﻪ ﺣﺘﻒ ﺍﻧﻒ ﻣﺮﺩﻩ ﺑﺎﺷﺪ‬
‫ﻳﺎ ﻧﻪ‪...‬‬
‫‪] -٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[٥٥:‬ﺗﻮ‪‬ﰱ ﺑﻪ ﻣﻌﲎ ﲤﺎﻡ ﺍﺧﺬ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻮﺕ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺜﻞ ]ﻧﺴﺎﺀ‪] .[٩٧:‬ﺍﻧﻌﺎﻡ‪] .[٦١:‬ﺍﻋﺮﺍﻑ‪.[١٢٦:‬‬
‫ﻭ ﮔﺎﻫﻰ ﺩﺭ ﻣﻄﻠﻖ ﺍﺧﺬ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﺜﻞ‪] :‬ﻧﺴﺎﺀ‪ .[١٥:‬ﻳﻌﲎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ ﺗﺎ ﻣﺮﮒ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭﻳﺎﺑﺪ ﻳﺎ ﺧﺪﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﺭﺍﻫﻰ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﺍﻳﻀﹰﺎ ]ﺯﻣﺮ‪ .[٤٢:‬ﻭ ﺩﺭ ﺁﻳﻪ‬
‫]ﺍﻧﻌﺎﻡ‪ .[٦٠:‬ﺍﺧﺬ ﺑﻪ ﻭﺍﺳﻄﻪ ﺧﻮﺍﺏ ﺍﺳﺖ‪.‬‬
‫ﻚ ِﺍﹶﻟﻰ‪ «...‬ﺍﮔﺮ ﺗﻮ‪‬ﰱ ﺑﻪ ﻣﻌﲎ ﺍﺧﺬ ﺑﺎﺷﺪ ﻣﺜﻞ ﺁﻳﻪ‪» :‬ﺑ ﹾﻞ ‪‬ﺭ ﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﻠﱠ ‪‬ﻪ« ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺍﻯ ﻋﻴﺴﻰ ﻣﻦ ﺗﻮ ﺭﺍ ﺍﺧﺬ ﻣﻰﻛﻨﻢ ﻭ ﺑﻪ ﺳﻮﻯ‬
‫ﻚ ‪‬ﻭ ﺭﺍ ِﻓ ‪‬ﻌ ‪‬‬
‫ﺩﺭ ﺁﻳﻪ ﻣﻮﺭﺩ ﲝﺚ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍِﻧ‪‬ﻰ ﻣ‪‬ﺘ‪‬ﻮ‪‬ﻓﻴ ‪‬‬
‫ﺧﻮﺩ ﺑﺎﻻ ﻣﻰﺑﺮﻡ‪ ،‬ﺍﮔﺮ ﺑﻪ ﻣﻌﲎ ﻣﺮﮒ ﺑﺎﺷﺪ ﺁﻧﻮﻗﺖ ﻣﺮﮒ ﻋﺎﺩﻯ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺭﺍ ﻣﻰﺭﺳﺎﻧﺪ‪.‬‬
‫‪] -٣‬ﻣﺎﺋﺪﻩ‪ .[١١٧:‬ﺍﻳﻦ ﺁﻳﻪ ﻛﻼﻡ ﻋﻴﺴﻰ ﺍﺳﺖ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺧﺪﺍ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪ :‬ﻣﻦ ﺗﺎ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻮﺩﻡ ﺑﺮ ﺁ‪‬ﺎ ﮔﻮﺍﻩ ﺑﻮﺩﻡ ﻭ ﭼﻮﻥ ﻣﺮﺍ ﻭﻓﺎﺕ ﺩﺍﺩﻯ ﺗﻮ ﺧﻮﺩﺕ ﺑﺮ‬
‫ﺁ‪‬ﺎ ﻣﺮﺍﻗﺐ ﺑﻮﺩﻯ‪ .‬ﺩﺭﺑﺎﺭﻩ »ﺗ‪‬ﻮ‪‬ﻓﹶﻴ‪‬ﺘ‪‬ﲎ« ﳘﺎﻥ ﺳﺨﻦ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺑﺎﻻ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﺧﻼﺻﻪ ﺳﺨﻦ‬
‫ﺕ« ﻧﻴﺰ ﺍﺧﺬ ﺑﺮﺍﻯ ﻣﺮﮒ ﺍﺳﺖ ﻟﺬﺍ ﺩﺭ‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺗﻮ‪‬ﰱ ﮔﺮﭼﻪ ﺑﻪ ﻣﻌﲎ ﲤﺎﻡ ﺍﺧﺬ ﺍﺳﺖ ﻭﱃ ﺩﺭ ﻗﺮﺁﻥ ﻓﻘﻂ ﺩﺭ ﻣﲑﺍﻧﺪﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻧﻪ ﺩﺭ ﻣﻄﻠﻖ ﺍﺧﺬ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻪ »ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻓﱠﺎ ‪‬ﻫﻦ‪ ‬ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﻚ ِﺍﹶﻟﻰ‪ «‬ﻗﻬﺮﹰﺍ ﺑﺎﻳﺪ ﻣﲑﺍﻧﺪﻥ ﻣﺮﺍﺩ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻗﺮﻳﻨﻪ ﺁﻥ ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ »‪‬ﺑ ﹾﻞ ‪‬ﺭ ﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﻠﱠ ‪‬ﻪ« ﺑﺎ ﻗﻴﺪ ﺗﻮ‪‬ﰱ ﺍﺳﺖ ﻳﻌﲎ »ﺗ‪‬ﻮ‪‬ﻓﱠﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ« ﺩﺭ ﲝﺎﺭ ﺩﺭ ﻳﮏ ﺣﺪﻳﺚ‬
‫ﻚ ‪‬ﻭ ﺭﺍ ِﻓ ‪‬ﻌ ‪‬‬
‫ﺁﻳﻪ »ﻣ‪‬ﺘ‪‬ﻮ‪‬ﻓﻴ ‪‬‬
‫ﻧﺒﻮﻯ ﻛﻪ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ ﻧﻘﻞ ﺷﺪﻩ‪» :‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ‪‬ﺭ ﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟ ﻠﱠ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺍ ﹾﻥ ﺗ‪‬ﻮ‪‬ﻓﱠﺎ ‪‬ﻩ« ﻭ ﺧﻼﺻﻪ ﺁﻧﻜﻪ‪ :‬ﺑﻪ ﻧﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺁﻳﺎﺕ ﺩﺭ ﺯﻧﺪﻩ ﺯﻧﺪﻩ ﺑﻪ ﺁﲰﺎﻥ ﺭﻓﱳ ﻋﻴﺴﻰ ﺻﺮﻳﺢﺍﻧﺪ ﻧﻪ ﺩﺭ ﻣﺮﺩﻥ ﺍﻭ ﺑﻪ‬
‫ﺍﺟﻞ ﻃﺒﻴﻌﻰ ﻭﱃ ﺍﻳﻨﻜﻪ ﺑﻪ ﺩﺳﺖ ﻳﻬﻮﺩ ﻛﺸﺘﻪ ﻧﺸﺪﻩ ﻭ ﺑﻪ ﺩﺍﺭ ﺁﻭﳜﺘﻪ ﻧﺸﺪﻩ ﻳﻘﲔ ﺍﺳﺖ‪.‬‬
 ‫ﺕ« ﺧﱪ ﺩﺍﺩﻩ ﺩﺭ ﻣﺮﺩﻥ ﺍﻭ ﺻﺮﻳﺢ ﺍﺳﺖ؟ ﮔﻮﺋﻴﻢ‪ :‬ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﻣﺮﮒ ﺣﺘﻤﹰﺎ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﺪ‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪]:‬ﻣﺮﱘ‪ .[٣٣:‬ﻛﻪ ﻛﻼﻡ ﻋﻴﺴﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﺮﮒ ﺧﻮﺩ ﺑﻪ ﻟﻔﻆ »ﺍﹶﻣ‪‬ﻮ ‪‬‬
‫ﻳﺎﻓﺖ ﻭﱃ ﺍﮔﺮ ﺯﻧﺪﻩ ﺑﻪ ﺁﲰﺎﻥ ﺭﻓﱳ ﺛﺎﺑﺖ ﺷﻮﺩ‪ ،‬ﻣﺮﮒ ﻗﻬﺮﹰﺍ ﭘﺲ ﺍﺯ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﻧﻈﺮﻯ ﺑﻪ ﺭﻭﺍﻳﺎﺕ‬
‫ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﺟﺎﻣﻊﺗﺮ ﺍﺯ ﳘﻪ ﺭﺍﺟﻊ ﺑﻪ ﺁﲰﺎﻥ ﺭﻓﱳ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺣﻴﺚ ﺭﻭﺍﻳﺎﺕ ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﺍﺳﺖ ﳎﻠﺴﻰ ﺭﲪﺔﺍﻟﻠﱠﻪ ﺩﺭ ﺝ ‪ ١٤‬ﲝﺎﺭ ﭼﺎﭖ ﺟﺪﻳﺪ ﺍﺯ ﺹ ‪ ٣٣٥‬ﺗﺎ ‪ ٣٣٩‬ﺩﺭ ﺍﻳﻦﺑﺎﺭﻩ‬
‫ﭘﺎﻧﺰﺩﻩ ﺣﺪﻳﺚ ﺁﻭﺭﺩﻩ ﺑﻌﻀﻰ ﳎﻤﻞ ﻭ ﺩﺍﺭﺍﻯ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺍﺳﺖ ﻣﺜﻞ ﺁﻧﻜﻪ ﺍﺯ ﺣﻀﺮﺕ ﳎﺘﱮ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﭼﻮﻥ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ ﺻﻠﻮﺍﺕﺍﻟﻠﱠﻪﻋﻠﻴﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﺣﻀﺮﺕ‬
‫ﺱ ﰱ ﻫ ِﺬ ِﻩ ﺍﻟﻠﱠ ‪‬ﻴ ﹶﻠ ِﺔ ‪‬ﺭ ِﻓ ‪‬ﻊ ﻋﻴﺴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ‪ «...‬ﺍﻳﻀ ﹰﺎ ﺭﻭﺍﻳﺖ ﺩﻭﻡ‪ ،‬ﺳﻮﻡ‪ ،‬ﭼﻬﺎﺭﻡ‪ ،‬ﭘﻨﺠﻢ‪ ،‬ﭘﺎﻧﺰﺩﻫﻢ ﻭ ﺑﻌﻀﻰ ﻣﻄﻠﻘﺎ ﺧﺎﱃ‬
‫ﳎﺘﱮ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺩﺭ ﺧﻄﺒﻪ ﺧﻮﺩ ﺑﻪ ﻣﺮﺩﻡ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﹶ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﺯ ﺫﻛﺮ ﺭﻓﻊ ﺍﺳﺖ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺑﻌﻀﻰ ﺩﺭ ﺑﺎﻻ ﺭﻓﱳ ﺑﻪ ﺣﺎﻟﺖ ﺯﻧﺪﻩ ﺻﺮﻳﺢﺍﻧﺪ ﺩﺭ ﺣﺪﻳﺚ ﺷﺸﻢ ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺧﺪﺍ ﻋﻴﺴﻰ ﺭﺍ ﺍﺯ ﺯﺍﻭﻳﻪ ﺧﺎﻧﻪ ﺑﺎﻻ ﺑﺮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻳﺎﺭﺍﻧﺶ ﻧﮕﺎﻩ ﻣﻰﻛﺮﺩﻧﺪ »ﹸﺛﻢ‪ ‬ﺭ ﹶﻓ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ﻋﻴﺴﻰ ِﺍﹶﻟ ‪‬ﻴ ِﻪ‬
‫ﺖ«‬
‫ﺕ ‪‬ﻭ ﹶﻟ ‪‬ﻢ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻨ‪ ‬ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﹶﺍﹶﻟ ‪‬ﻴ ِﻪ« ﺍﻳﻀﹰﺎ ﺭﻭﺍﻳﺖ ‪ ١١-١٠-٩‬ﻭ ﺩﺭ ﺣﺪﻳﺚ ‪ ١٤‬ﻫﺴﺖ‪» :‬ﻓﹶﻴ‪‬ﻘﺎ ﹸﻝ ﹶﺍﻧ‪ ‬ﻪ ﻣﺎ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺯﺍﻭ‪‬ﻳ ِﺔ ﺍ ﹾﻟ‪‬ﺒ ‪‬ﻴ ِ‬
‫ﮔﻮﻳﻨﺪ‪ :‬ﺍﻣﺎﻡ ﺯﻣﺎﻥ»ﻋﺞ« ﻣﺮﺩﻩ ﻭﱃ ﳕﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺷﺒﻴﻪ ﺑﻪ ﻋﻴﺴﻰ ﺍﺳﺖ‪.‬‬
‫ﺖ ‪‬ﻭ ﹶﺍﻧ‪ ‬ﻪ ﺭﺍ ِﺟﻊ‪ِ ‬ﺍﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﺒ ﹶﻞ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﹾﻘِﻴﺎ ‪‬ﻣ ِﺔ« ﺍﻳﻀﹰﺎ ﻓﺮﻣﺎﻳﺪ‬
‫ﻚ‪ «...‬ﻓﺮﻣﻮﺩﻩ‪...» :‬ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱮ )ﻋﻠﻴﻪﺍﻟﺴﻼﻡ( ﹶﺍﻧ‪ ‬ﻪ ﻗﺎ ﹶﻝ‪ِ:‬ﺍﻥﱠ ﻋﻴﺴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻭ ﺭﺍ ِﻓ ‪‬ﻌ ‪‬‬
‫ﺩﺭ ﳎﻤﻊ ﺫﻳﻞ ﺁﻳﻪ »ﺍِﻧ‪‬ﻰ ﻣ‪‬ﺘ‪‬ﻮ‪‬ﻓﹼﻴ ‪‬‬
‫ﻒ ﹶﺍ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍِﺫﺍ ﺍﹸﻧ ِﺰ ﹶﻝ ﺍ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﻓﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﺍِﻣﺎ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ« ﭼﻨﺎﻧﻜﻪ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﺩﺭ ﺻﺤﻴﺢ ﺧﻮﺩ ﻧﻘـﻞ‬
‫ﺑﻪ ﺻﺤ‪‬ﺖ ﺭﺳﻴﺪﻩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ »ﺻﻠﻰﺍﻟﻠﱠﻪ ﻭ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﻮﺩﻩ‪ » :‬ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬
‫ﺍﺯ ﳎﻤﻊﺍﻟﺒﻴﺎﻥ ﺍﺯ ﲞﺎﺭﻯ ﻭ ﻣﺴﻠﻢ ﻧﻘﻞ ﺷﺪ ﻛﻪ ﻋﻴﺴﻰ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻣﺎﻡ ﻣﺮﺩﻡ ﺍﺯ ﻣﺮﺩﻡ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﺍﺟﻊ ﺑﻪ ﻧﺰﻭﻝ ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺍﺳﺖ ﺩﺭ ﺯﻣﺎﻥ‬
‫ﻣﻬﺪﻯ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٥‬ﺹ ‪ ١٥٢‬ﻓﺮﻣﻮﺩﻩ‪ :‬ﺭﻭﺍﻳﺎﺕ ﺍﺯ ﻃﺮﻕ ﺍﻫﻞ ﺳﻨﺖ ﻭ ﻧﻴﺰ ﺍﺯ ﻃﺮﻕ ﺷﻴﻌﻪ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢﺍﻟﺴﻼﻡ ﻣﺴﺘﻔﻴﺾ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﻫﻨﮕﺎﻡ ﻇﻬﻮﺭ ﻣﻬﺪﻯ‬
‫»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻧﺎﺯﻝ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﻣﺮﮒ ﻋﻴﺴﻰ ﺛﺎﺑﺖ ﺷﻮﺩ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻣﻌﲎ ﺭﻭﺍﻳﺎﺕ ﻧﺰﻭﻝ ﺩﺭ ﻇﻬﻮﺭ ﻣﻬﺪﻯ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻴﺴﻰ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺯﻧﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﮔﺮ ﺯﻧﺪﻩ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬
‫ﻟﻔﻆ ﻋﻴﺴﻰ‬
‫ﻋﻴﺴﻰ ﺍﺻﻞ ﺁﻥ ﻳﺴﻮﻉ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﻟﻔﻆ »ﻋﻴﺴﻮ« ﻣﻘﻠﻮﺏ ﻳﺴﻮﻉ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ »ﻋﻴﺴﻰ« ﲢﺮﻳﻒ »ﻋﻴﺴﻮ« ﺑﺎﺷﺪ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺯﻳﺮ ﻟﻐﺖ ﻳﺴﻮﻉ‬
‫ﮔﻮﻳﺪ‪ :‬ﺁﻥ ﺑﻪ ﻣﻌﲎ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﻣﺴﻴﺢ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺯﺑﺎﻥ ﻋﱪﺍﱏ ﻣﻴﺎﻥ ﻟﻔﻆ ﻳﺴﻮﻉ ﻭ ﻳﻮﺷﻊ ﻓﺮﻗﻰ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻋﻴﺴﻰ ﻟﻔﻈﻰ ﺍﺳﺖ ﻋﱪﺍﱏ ﻳﺎ ﺳﺮﻳﺎﱏ ﺑﻪ ﻗﻮﱃ ﺁﻥ ﻣﻘﻠﻮﺏ ﻳﺴﻮﻉ ﺍﺳﺖ ﺁﻥ ﻧﻴﺰ ﻋﱪﺍﱏ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﻋﻴﺴﻰ ﲢﺮﻳﻒ ﻋﻴﺴﻮ ﺑﺎﺷﺪ ﻟﻔﻆ ﻋﻴﺴﻰ ﺭﺍ ﻣﺴﻠﻤﺎﻧﺎﻥ‬
‫ﺑﻪ ﺳﻴ‪‬ﺪﻣﺎ ﻳﺴﻮﻉ ﻣﺴﻴﺢ ﻧﺎﻡ ‪‬ﺎﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ٢١١‬ﻓﺮﻣﻮﺩﻩ ﺍﺻﻞ ﻋﻴﺴﻰ ﻳﺸﻮﻉ )ﺑﺎ ﺷﲔ( ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﳒﺎﺕ ﺩﻫﻨﺪﻩ ﺗﻔﺴﲑ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺧﺒﺎﺭ ﺁﻥ ﺭﺍ ﺑﻪ »ﻳﻌﻴﺶ« ﺗﻔﺴﲑ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺁﻥ ﺍﻧﺴﺐ‬
‫ﺍﺳﺖ‪...‬‬
‫ﻟﻔﻆ ﻣﺴﻴﺢ‬
‫ﻣﺴﻴﺢ ﻟﻘﺐ ﺣﻀﺮﺕ ﻋﻴﺴﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺯﻳﺮ ﻟﻔﻆ ﻣﺴﻴﺢ ﻣﻰﮔﻮﻳﺪ‪...:‬ﻋﻴﺴﻰ ﺑﻪ ﻣﺴﻴﺢ ﻣﻠﻘﺐ ﮔﺸﺘﻪ ﺯﻳﺮﺍ ﻛﻪ ﺍﺯ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﻭ ﻓﺪﺍ‬
‫ﻣﻌﲔ ﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﭼﻮﻥ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﻳﻦ ﻟﻘﺐ ﺭﺍ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ﻗﺒﻮﻝ ﻛﺮﺩﻩ ﺣﺘﻤﹰﺎ ﻣﻌﲎ ﻓﺪﺍ ﺩﺭ ﺁﻥ ﻣﻠﺤﻮﻅ ﻧﻴﺴﺖ ﻭ ﻫﺎﻛﺲ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺯﳐﺸﺮﻯ ﺫﻳﻞ ﺁﻳﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٤٤:‬‬
‫ﮔﻔﺘﻪ‪ :‬ﺍﺻﻞ ﻣﺴﻴﺢ ﺩﺭ ﻋﱪﺍﱏ ﻣﺸﻴﺤﺎ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﻣﺒﺎﺭﻙ‪ .‬ﺍﳌﻴﺰﺍﻥ ﻧﻴﺰ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻛﻪ ﺁﻥ ﻣﻌﺮ‪‬ﺏ ﻣﺸﻴﺤﺎ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﻋﻬﺪﻳﻦ ﻭﺍﻗﻊ ﺍﺳﺖ ﻣﻌﲎ ﺁﻥ ﭘﺎﺩﺷﺎﻩ ﻳﺎ ﻣﺒـﺎﺭﻙ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺢ ﻋﻴﺴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ« ﻟﻔﻆ »ﺍﳌﺴﻴﺢ« ﺻﻔﺖ »ﺍﲰﻪ« ﺑﺎﺷﺪ ﻳﻌﲎ ﻧﺎﻡ ﻣﺒﺎﺭﻙ ﺍﻭ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﻢ ﺩﺭ ﺁﻳﻪ »‪...‬ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ﺍﻟﹾﻤ‪‬ﺴﻴ ‪‬‬
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‫ﻟﻘﻤﺎﻥ = ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻭ ﻣﻌﺮﻭﻑ ﻛﻪ ﻧﺎﻣﺶ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ]ﻟﻘﻤﺎﻥ‪.[١٢-١٣:‬‬
‫ﻇﺎﻫﺮﹰﺍ ﺍﻋﻄﺎﺀ ﺣﻜﻤﺖ ﻣﻼﺯﻡ ﺑﺎ ﺍﻣﺮ ﺑﻪ ﺷﻜﺮ ﺍﺳﺖ ﺁﻳﻪ ﺍﻭ‪‬ﻝ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺑﻪ ﻟﻘﻤﺎﻥ ﺣﻜﻤﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭﱃ ﻧﺒﻮ‪‬ﺕ ﺍﻭ ﺑﻪ ﺻﺮﺍﺣﺖ ﺍﺯ ﻗﺮﺍﻥ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻰﺷﻮﺩ ﮔﺮﭼﻪ ﺩﺭ‬
‫ﺁﻳﻪ ]ﺑﻘﺮﻩ‪ .[٢٥١:‬ﻣﻰﺷﻮﺩ ﮔﻔﺖ ﻣﺮﺍﺩ ﺍﺯ ﺣﻜﻤﺖ ﻧﺒﻮ‪‬ﺕ ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ ﺍﺯ ﺁﻳﻪ ‪١٢‬ﺗﺎ‪ ١٩‬ﻋﻄﺎ ﺷﺪﻥ ﺣﻜﻤﺖ ﺑﻪ ﺍﻭ ﻭ ﻣﻮﻋﻈﻪ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ ﻓﺮﺯﻧﺪﺵ ﻧﻘﻞ ﺷﺪﻩ ﺍﮔﺮ ﭘﻴﺎﻣﱪ‬
‫ﻫﻢ ﻧﺒﺎﺷﺪ ﻣﻘﺎﻣﻰ ﺑﺲ ﺷﺎﻣﺦ ﺩﺍﺭﺩ ﻛﻪ ﻗﺮﺁﻥ ﳎﻴﺪ ﻭﻯ ﺭﺍ ﺗﺎ ﻗﻴﺎﻣﺖ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﺍﻭ ﻣﺮﺩﻯ ﺣﻜﻴﻢ ﺑﻮﺩ ﻧﻪ ﭘﻴﺎﻣﱪ‪ ،‬ﺍﻛﺜﺮ ﻣﻔﺴﺮﺍﻥ ﻧﻴﺰ ﺑﺮ ﺁﻧﻨﺪ‪ ،‬ﺑﻪ ﻗﻮﱃ ﺍﻭ ﭘﻴﺎﻣﱪ ﺑﻮﺩ ﻭ ﺣﻜﻤﺖ ﺭﺍ ﺩﺭ ﺁﻳﻪ ﻧﺒﻮ‪‬ﺕ ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﻗﻮﱃ ﺍﻭ ﭘﺴﺮ ﺧﻮﺍﻫﺮ ﺍﻳ‪‬ﻮﺏ‬
‫ﺑﻮﺩ ﻭ ﺑﻪ ﻗﻮﱃ ﭘﺴﺮﺧﺎﻟﻪ ﺍﻳ‪‬ﻮﺏ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪.‬‬
‫ﺍﺯ ﺍﺑﻦ ﻋﻤﺮ ﻧﻘﻞ ﺷﺪﻩ ﮔﻮﻳﺎ ﺍﺯ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ« ﺷﻨﻴﺪﻡ ﻣﻰﻓﺮﻣﻮﺩ ﺑﻪ ﺣﻖ ﻣﻰﮔﻮﱘ ﻟﻘﻤﺎﻥ ﭘﻴﻐﻤﱪ ﻧﺒﻮﺩ ﻟﻴﻜﻦ ﻣﺮﺩﻯ ﺑﻮﺩ ﻛﺜﲑﺍﻟﺘﻔﻜﺮ ﺣﺴﻦﺍﻟﻴﻘﲔ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺩﻭﺳﺖ‬
‫ﺩﺍﺷﺖ ﺧﺪﺍ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺖ ﻭ ﺑﺎ ﺍﻋﻄﺎﺀ ﺣﻜﻤﺖ ﺑﺮ ﻭﻯ ﻣﻨ‪‬ﺖ ﮔﺬﺍﺷﺖ‪ .‬ﺭﻭﺯﻯ ﻭﻗﺖ ﻇﻬﺮ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﻧﺪﺍﺋﻰ ﺭﺳﻴﺪ‪ :‬ﺍﻯ ﻟﻘﻤﺎﻥ ﺁﻳﺎ ﻣﻴﻞ ﺩﺍﺭﻯ ﺧﺪﺍ‬
‫ﺗﻮ ﺭﺍ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺧﻠﻴﻔﻪ ﻛﻨﺪ ﺗﺎ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪ ﺣﻖ ﺩﺍﻭﺭﻯ ﻛﲎ؟‬
‫ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻣﺮﺍ ﳐﻴ‪‬ﺮ ﻛﻨﺪ ﻋﺎﻓﻴﺖ ﺭﺍ ﻣﻰﮔﺰﻳﻨﻢ ﻧﻪ ﺍﺑﺘﻼﺀ ﺭﺍ ﻭ ﺍﮔﺮ ﺣﺘﻤﻰ ﻛﻨﺪ ﻓﺮﻣﺎﻥ ﺍﻭ ﺭﺍ ﺷﻨﻮﺍ ﻭ ﻣﻄﻴﻌﻢ ﺯﻳﺮﺍ ﻣﻰﺩﺍﱎ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻳﺎﺭﱘ ﻛﺮﺩﻩ ﻭ‬
‫ﻣﺼﻮﱎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻣﻼﺋﻜﻪ ﻛﻪ ﺁ‪‬ﺎ ﺭﺍ ﳕﻰﺩﻳﺪ ﮔﻔﺘﻨﺪ‪ :‬ﭼﺮﺍ ﺍﻯ ﻟﻘﻤﺎﻥ؟‬
‫ﮔﻔﺖ‪ :‬ﺣﻜﻮﻣﺖ ﺳﺨﺖﺗﺮﻳﻦ ﻣﻨﺎﺯﻝ ﺍﺳﺖ ﻭ ﻇﻠﻢ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﺁﻧﺮﺍ ﺍﺣﺎﻃﻪ ﻛﺮﺩﻩ ﺍﮔﺮ ﺣﺎﻛﻢ ﺗﻘﻮﻯ ﻛﺮﺩ ﻻﻳﻖ ﺍﺳﺖ ﻛﻪ ﳒﺎﺕ ﻳﺎﺑﺪ ﻭ ﺍﮔﺮ ﺧﻄﺎ ﻛﺮﺩ ﺍﺯ ﺭﺍﻩ ‪‬ﺸﺖ ﺧﻄﺎ ﻛﺮﺩﻩ‪،‬‬
‫ﺁﻧﻜﻪ ﺩﺭ ﺩﻧﻴﺎ ﺧﻮﺍﺭ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﻋﺰﻳﺰ ﺑﺎﺷﺪ ‪‬ﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻋﺰﻳﺰ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺫﻟﻴﻞ ﺑﺎﺷﺪ‪ ،‬ﻫﺮ ﻛﻪ ﺩﻧﻴﺎ ﺭﺍ ﺑﺮ ﺁﺧﺮﺕ ﺑﺮﮔﺰﻳﻨﺪ ﺩﻧﻴﺎ ﺍﺯ ﺍﻭ ﻓﻮﺕ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻪ ﺁﺧﺮﺕ‬
‫ﻫﻢ ﳕﻰﺭﺳﺪ‪ ،‬ﻣﻼﺋﻜﻪ ﺍﺯ ﻧﻴﻜﻮﱙ ﻣﻨﻄﻖ ﻭﻯ ﺩﺭ ﻋﺠﺐ ﺷﺪﻧﺪ‪ ،‬ﻟﻘﻤﺎﻥ ﺧﻮﺍﺑﻴﺪ ﻭ ﺩﺭ ﺧﻮﺍﺏ ﺑﻪ ﻭﻯ ﺣﻜﻤﺖ ﻋﻄﺎ ﺷﺪ‪ ،‬ﺑﻴﺪﺍﺭ ﮔﺮﺩﻳﺪ ﺑﺎ ﺣﻜﻤﺖ ﺳﺨﻦ ﻣﻰﮔﻔﺖ ﻭ ﺑﺎ ﺣﻜﻤﺖ ﺧﻮﻳﺶ‬
‫ﺩﺍﻭﺩ ﺭﺍ ﻣﺪﺩ ﻣﻰﻛﺮﺩ‪ ،‬ﺩﺍﻭﺩ ﺑﻪ ﺍﻭ ﮔﻔﺖ‪ :‬ﺧﻮﺷﺎ ﲝﺎﻟﺖ ﻟﻘﻤﺎﻥ ﺣﻜﻤﺖ ﺩﺍﺩﻩ ﺷﺪﻯ ﻭ ﺑﻠﻮﺍﻯ ﻧﺒ‪‬ﻮﺕ ﺍﺯ ﺗﻮ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪ‪) .‬ﳎﻤﻊ(‪.‬‬
‫ﺩﺭ ﻣﻮﻋﻈﻪ ﺧﻮﻳﺶ ﺑﻪ ﻓﺮﺯﻧﺪﺵ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﭘﺴﺮ ﻋﺰﻳﺰ ﲞﺪﺍ ﺷﺮﻙ ﻣﻴﺎﺭ ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﻣﻜﻦ ﻛﻪ ﺷﺮﻙ ﺳﺘﻤﻰ ﺑﺰﺭﮒ ﺍﺳﺖ‪ .‬ﭘﺴﺮﻡ ﺍﮔﺮ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﳘﻮﺯﻥ ﺩﺍﻧﻪ ﺧﺮﺩﱃ‪،‬‬
‫ﺩﺭ ﺳﻨﮕﻰ ﻳﺎ ﺩﺭ ﺁﲰﺎ‪‬ﺎ ﻭ ﺯﻣﲔ ﺑﺎﺷﺪ‪ ،‬ﺧﺪﺍ ﺁﻧﺮﺍ ﻣﻰﺁﻭﺭﺩ ﺩﺭ ﭘﻴﺶ ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﺪﺍ ﺩﻗﻴﻖ ﻭ ﻛﺎﺭﺩﺍﻥ ﺍﺳﺖ‪.‬‬
‫ﺍﻯ ﭘﺴﺮ ﻋﺰﻳﺰ ﳕﺎﺯ ﺑﭙﺎﺩﺍﺭ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭﺍﺩﺍﺭ ﻭ ﺍﺯ ﻣﻨﻜﺮ ﺑﺎﺯﺩﺍﺭ ﻭ ﺑﺮ ﻣﺼﺎﺋﺐ ﺻﺒﻮﺭ ﺑﺎﺵ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺩﻡ ﺭﺍ ﲢﻘﲑ ﻣﻜﻦ ﻭ ﺩﺭ ﺯﻣﲔ ﺑﻪ ﺗﻜﺒ‪‬ﺮ ﮔﺎﻡ ﻣﺰﻥ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩﭘﺴﻨﺪﺍﻥ ﻭ ﻓﺨﺮﻓﺮﻭﺷﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﳕﻰﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺭﻓﱳ ﻣﻌﺘﺪﻝ ﺑﺎﺵ ﻭ ﺻﻮﺕ ﺧﻮﻳﺶ ﺭﺍ ﻣﻼﱘ ﻛﻦ ﻛﻪ ﺯﺷﺘﺘﺮﻳﻦ‬
‫ﺻﻮ‪‬ﺎ ﺻﻮﺕ ﺧﺮﺍﻥ ﺍﺳﺖ )ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ(‪.‬‬
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‫ﻟﻮﻁ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ٢٧‬ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻧﻴﺰ ﺣﺎﻝ ﺍﻭ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭﱃ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻫﺎﻧﺖ ﳕﻮﺩﻩ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬
‫»ﺗﻮﺭﺍﺕ« ﮔﺬﺷﺖ‪.‬‬
‫ﺍﻭ ﭘﻴﺎﻣﱪﻯ ﺻﺎﺣﺐ ﻓﻀﻴﻠﺖ ﺑﻮﺩ ]ﺍﻧﻌﺎﻡ‪ .[٨٦:‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻭﻯ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﻋﻨﺎﻳﺖ ﻛﺮﺩﻩ ﺑﻮﺩ ]ﺍﻧﺒﻴﺎﺀ‪] .[٧٤:‬ﺻﺎﻓﺎﺕ‪] .[١٣٣:‬ﺍﻧﺒﻴﺎﺀ‪.[٧٥:‬‬
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‫ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ]ﻋﻨﻜﺒﻮﺕ‪ .[٢٦:‬ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺍﺑﻦ ﺯﻳﺪ ﻭ ﲨﻬﻮﺭ ﻣﻔﺴ‪‬ﺮﺍﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻟﻮﻁ ﭘﺴﺮ ﺧﻮﺍﻫﺮ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩ ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺗﻜﻮﻳﻦ ﺑﺎﺏ ‪.١٤‬‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﻟﻮﻁ ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﻃﱪﺳﻰ ﺫﻳﻞ ﺁﻳﻪ ‪ ٨٦‬ﺍﻧﻌﺎﻡ ﺁﻥ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻮﻗﻊ ﺑﻌﺜﺖ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺑﺎﺑﻞ ﻫﻨﻮﺯ ﻟﻮﻁ ﺑﻪ ﭘﻴﺎﻣﱪﻯ ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ ﻭ ﺁﻥ ﻭﻗﺖ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻳﻪ » ‪‬ﻭ ‪‬ﻧﺠ‪‬ﻴ‪‬ﻨﺎ ‪‬ﻩ‬
‫ﲔ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺑﺎﺑﻞ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﻓﻠﺴﻄﲔ ﻫﺠﺮﺕ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺽ ﺍﻟﱠﱴ ﺑﺎﺭ‪‬ﻛﹾﻨﺎ ﻓﻴﻬﺎ ﻟِﻠﹾﻌﺎﻟﹶﻤ ‪‬‬
‫‪‬ﻭ ﻟﹸﻮﻃﹰﺎ ﺍِﻟﹶﻰ ﺍﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﺜﺖ ﻟﻮﻁ ﺩﺭ ﻓﻠﺴﻄﲔ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺍﻭ ﺩﺭ ﳏﻴﻂ ﺯﻧﺪﮔﻰ ﺧﻮﻳﺶ ﺑﺎ ﺁﻧﻜﻪ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺒﻮ‪‬ﺕ ﺩﺍﺷﺖ ﺑﺮ ﻗﻮﻡ ﺧﻮﻳﺶ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ »ﺍﺥ«‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﺎ ﺁﻧﻜﻪ ﺍﻫﻞ ﺑﺎﺑﻞ ﺑﻮﺩ ﭼﺮﺍ ﺩﺭ ﺁﻳﻪ ]ﺷﻌﺮﺍﺀ‪ .[١٦١:‬ﺑﺮﺍﺩﺭ ﻗﻮﻡ ﺧﻮﻳﺶ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؟‬
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‫ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭ ﳏﻞﹼ ﺑﻌﺜﺖ ﺣﱴ ﻳﻜﻨﻔﺮ ﻫﻢ ﺑﻪ ﺍﻭ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ ﻭ ﺯﻧﺶ ﻧﻴﺰ ﺍﺯ ﲨﻠﻪ ﻏﲑ ﻣﺆﻣﻨﲔ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺧﻮﺩ ﻧﱪﺩ ﻭ ﻣﻮﺭﺩ ﻋﺬﺍﺏ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ ]ﺍﻋﺮﺍﻑ‪.[٨٣:‬‬
‫ﻣﺮﺍﺩ ﺍﺯ »ﺍﻫﻞ« ﻛﻪ ﳒﺎﺕ ﻳﺎﻓﺘﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺩﻭ ﻧﻔﺮ ﺩﺧﺘﺮﺵ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎ ﭘﺪﺭﺷﺎﻥ ﺍﺯ ﺁﳒﺎ ﺑﲑﻭﻥ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺁﳒﺎ ﻓﻘﻂ ﻳﻚ ﺧﺎﻧﻪ ﺑﻮﺩ ﻛﻪ ﺍﻫﻠﺶ ﻣﺴﻠﻤﺎﻥ ﺑﻮﺩﻧﺪ ﺁﻥ ﻫﻢ ﺧﺎﻧﻪ ﻟﻮﻁ ﺑﻪ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﺯﻧﺶ‪] .‬ﺫﺍﺭﻳﺎﺕ‪ .[٣٥-٣٦:‬ﺷﻬﺮﻯ ﻛﻪ ﭼﻨﺪ ﻧﻔﺮ ﺧﺪﺍﺷﻨﺎﺱ ﺩﺭ ﺁﻥ ﺑﺎﺷﻨﺪ ﻭ ﺁ‪‬ﺎ ﻫﻢ ﺍﺯ ﺁﻥ ﺑﲑﻭﻥ ﺭﻭﻧﺪ ﻧﺰﻭﻝ ﻋﺬﺍﺏ ﺑﺮ ﺁﻥ ﺣﺘﻤﻰ ﺍﺳﺖ‪.‬‬
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‫ﺍﺯ ﻟﻔﻆ ﻣﺆﺗﻔﻜﺎﺕ ﺩﺭ ﺁﻳﻪ ]ﺗﻮﺑﻪ‪ .[٧٠:‬ﻭ ﺩﺭ ]ﺣﺎﻗﺔ‪ .[١٠:‬ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﻟﻮﻁ ﺍﺳﺖ ﺑﻪ ﺩﺳﺖ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭ ﻋﺬﺍﺏ ﻗﻮﻡ ﻭﻯ ﭼﻨﺪﻳﻦ ﺷﻬﺮ ﻭﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺗﻜﻮﻳﻦ ﺑﺎﺏ ‪ .١٣‬ﻫﺴﺖ ﻛﻪ ﳏﻞﹼ ﺳﻜﻮﻧﺖ ﻟﻮﻁ ﺷﻬﺮ ﺳﺪﻭﻡ ﺑﻮﺩ ﻭ ﺍﻭ ﺑﺮ ﺁﻥ ﺷﻬﺮ ﻭ ﺷﻬﺮﻫﺎﻯ ﺍﻃﺮﺍﻑ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ ﳎﻤﻮﻋﹰﺎ ﭼﻬﺎﺭ ﺷﻬﺮ ﺑﻮﺩﻧﺪ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ‬
‫ﻭ ﺁ‪‬ﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﺳﺪﻭﻡ‪ ،‬ﻋﻤﻮﺭﻩ‪ ،‬ﺻﻮﻏﺮ ﻭ ﺻﺒﻮﻳﻴﻢ‪ .‬ﻭ ﺩﺭ ﺁﻳﻪ ]ﳒﻢ‪ .[٥٣:‬ﻇﺎﻫﺮﹰﺍ ﻧﻈﺮ ﺑﻪ ﺳﺪﻭﻡ ﳏﻞﹼ ﺳﻜﻮﻧﺖ ﻟﻮﻁ ﺍﺳﺖ ﻳﻌﲎ ﺧﺪﺍ ﺷﻬﺮ ﺯﻳﺮ ﻭ ﺭﻭﺷﻮﻧﺪﻩ ﺭﺍ ﻫﻼﻙ ﻛﺮﺩ‪.‬‬
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‫ﺍﻫﺎﱃ ﺷﻬﺮﻫﺎﻯ ﻣﺰﺑﻮﺭ ﻇﺎﻫﺮﹰﺍ ﺑﺖﭘﺮﺳﺖ ﺑﻮﺩﻩﺍﻧﺪ ﮔﺮﭼﻪ ﺩﺭ ﻗﺮﺁﻥ ﺁﻳﻪ ﺻﺮﳛﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺎﻓﺘﻢ‪ .‬ﺍﺯ ﺷﻨﻴﻌﺘﺮﻳﻦ ﺍﻋﻤﺎﻝ ﺁ‪‬ﺎ ﻋﻤﻞ ﻟﻮﺍﻁ ﺑﻮﺩ ﻭ ﺍﻭ‪‬ﻟﲔ ﻗﻮﻣﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﻋﻤﻞ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺷﺎﻳﻊ ﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻟﻮﻁ ﺑﻪ ﺁ‪‬ﺎ ﻣﻰﮔﻔﺖ‪] :‬ﺍﻋﺮﺍﻑ‪ .[٨٠:‬ﻭ ﭼﻨﺎﻥ ﻋﺎﺩﺕ ﻭ ﺳﻨ‪‬ﺖ ﻗﻮﻣﻰ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺣﱴ ﺩﺭ ﳎﺎﻟﺲ ﭘﻴﺶ ﺭﻭﻯ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﺍﳒﺎﻡ ﻣﻰﺩﺍﺩﻧﺪ ﻟﻮﻁ »ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ« ﺑﻪ ﺁ‪‬ﺎ ﻣﻰﮔﻔﺖ‪] :‬ﻋﻨﻜﺒﻮﺕ‪.[٢٩:‬‬
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‫ﺧﺪﺍﻭﻧﺪ ﻟﻮﻁ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻣﺒﻌﻮﺙ ﻛﺮﺩ‪ ،‬ﺍﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺗﻘﻮﻯ ﻭ ﻃﺮﻳﻖ ﻓﻄﺮﺕ ﺩﻋﻮﺕ ﳕﻮﺩ ﻭﱃ ﺣﺎﺿﺮ ﺑﻪ ﺷﻨﻴﺪﻥ ﻛﻼﻡ ﺣﻖ ﻧﺸﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ‪‬ﺪﻳﺪ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﺩﺍﻣﻪ ﺍﻳﻦ‬
‫ﺳﺨﻨﺎﻥ ﺍﺯ ﺷﻬﺮﺷﺎﻥ ﺑﲑﻭﻧﺶ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ]ﺷﻌﺮﺍﺀ‪ .[١٦٧:‬ﻭ ﺩﺭ ﻛﻼﻡ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ‪ :‬ﻟﻮﻁ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺧﻮﺩﺗﺎﻥ ﺑﲑﻭﻥ ﻛﻨﻴﺪ ﻛﻪ ﺍﺯ ﺍﻳﻨﻜﺎﺭ ﭘﺎﻛﻰ ﻣـﻰﺟﻮﻳﻨـﺪ‬
‫)]ﳕﻞ‪(.[٥٦:‬‬
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‫ﺳﺮﺍﳒﺎﻡ ﺧﺪﺍﻭﻧﺪ ﻣﻼﺋﻜﻪﺍﻯ ﺑﻪ ﻫﻼﻙ ﺁ‪‬ﺎ ﻣﺄﻣﻮﺭ ﻓﺮﻣﻮﺩ ﺁ‪‬ﺎ ﺍﺑﺘﺪﺍ ﭘﻴﺶ ﺍﺑﺮﺍﻫﻴﻢ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ ﻭ ﺟﺮﻳﺎﻥ ﺭﺍ ﺑﻪ ﺍﺳﺘﺤﻀﺎﺭ ﻭﻯ ﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎ ﺁ‪‬ﺎ ﺑﻪ ﳎﺎﺩﻟﻪ ﭘﺮﺩﺍﺧﺖ ﺑﻪ‬
‫ﺍﻣﻴﺪ ﺁﻧﻜﻪ ﻣﻨﺼﺮﻓﺸﺎﻥ ﻛﻨﺪ ﻭ ﮔﻔﺖ‪ :‬ﻟﻮﻁ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎﺳﺖ‪ ،‬ﻣﻼﺋﻜﻪ ﮔﻔﺘﻨﺪ ﻣﻰﺩﺍﻧﻴﻢ‪ ،‬ﻟﻮﻁ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﺍ ﺧﺎﺭﺝ ﺧﻮﺍﻫﻴﻢ ﺳﺎﺧﺖ ﻣﮕﺮ ﺯﻧﺶ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﺎﻧـﺪﮔﺎﻥ ﺍﺳـﺖ‬
‫)]ﻋﻨﻜﺒﻮﺕ‪]) ([٣١-٣٤:‬ﻫﻮﺩ‪ ([٧٤:‬ﺑﺎﻻﺧﺮﻩ ﺧﻄﺎﺏ ﺁﻣﺪ ]ﻫﻮﺩ‪.[٧٦:‬‬
‫ﺁﻧﮕﺎﻩ ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﳏﻞﹼ ﻟﻮﻁ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻧﺪ ﻟﻮﻁ ﺍﺯ ﺩﻳﺪﻥ ﺁ‪‬ﺎ )ﻛﻪ ﳕﻰﺩﺍﻧﺴﺖ ﻓﺮﺷﺘﻪﺍﻧﺪ( ﻏﻤﮕﲔ ﺷﺪ ﻭ ﮔﻔﺖ ﺍﻣﺮﻭﺯ ﺭﻭﺯ ﺳﺨﱴ ﺍﺳﺖ )ﻛﻪ ﻣﻰﺗﺮﺳﻴﺪ ﻗﻮﻣﺶ ﺑـﻪ‬
‫ﻣﻴﻬﻤﺎﻧﺎﻥ ﻧﻈﺮ ﺳﻮﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ( ﻗﻮﻡ ﭼﻮﻥ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﻣﻴﻬﻤﺎﻧﺎﻥ ﺑﺎ ﺧﱪ ﺷﺪﻧﺪ ﺑﻪ ﺧﺎﻧﻪ ﻟﻮﻁ ﺭﻭ ﻛﺮﺩﻧﺪ )ﺗﺎ ﻣﮕﺮ ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻟﻮﻁ ﮔﺮﻓﺘﻪ ﻭ ﻋﻤﻞ ﻣﻨﺎﰱ ﻋﻔﺖ ﺑﻪ ﺟﺎ‬
‫ﺁﻭﺭﻧﺪ( ﻟﻮﻁ ﭼﻮﻥ ﻫﺠﻮﻡ ﺁ‪‬ﺎ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ ﮔﻔﺖ‪ :‬ﺍﻯ ﻗﻮﻡ ﺍﻳﻨﻚ ﺩﺧﺘﺮﺍﻥ ﻣﻦ ﻛﻪ ﺗﺰﻭﻳﺞ ﺁ‪‬ﺎ ﺑﺮ ﴰﺎ ﺣﻼﻝ ﺍﺳﺖ ﺁ‪‬ﺎ ﺭﺍ ﺗﺰﻭﻳﺞ ﻛﻨﻴﺪ ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺳﻴﺪ ﻣﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻣﻴﻬﻤﺎﻧﺎﱎ‬
‫ﺭﺳﻮﺍ ﻧﻜﻨﻴﺪ‪ ،‬ﺁﻳﺎ ﻣﺮﺩ ﻛﺎﻣﻠﻰ ﺩﺭ ﻣﻴﺎﻥ ﴰﺎ ﻧﻴﺴﺖ؟!‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﻣﻴﺪﺍﱏ ﻛﻪ ﺣﻘﻰ ﺩﺭ ﺩﺧﺘﺮﺍﻥ ﺗﻮ ﻧﺪﺍﺭﱘ ﻭ ﻣﺮﺍﺩ ﻣﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻫﺠﻮﻡ ﻣﻰﺩﺍﱏ‪ ،‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻱ ﻛﺎﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﴰﺎ ﻧﲑﻭﺋﻰ ﺩﺍﺷﺘﻢ ﻭ ﻳﺎ ﺑﻪ ﻋﺸﲑﻩ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﺗﻜﻴﻪ ﻣﻰﻛﺮﺩﻡ‪.‬‬
‫ﺩﺭﺍﻳﻦ ﻫﻨﮕﺎﻡ ﻓﺮﺷﺘﮕﺎﻥ ﺑﻪ ﺳﺨﻦ ﺩﺭﺁﻣﺪﻩ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﻟﻮﻁ ﻣﺎ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﻫﺴﺘﻴﻢ ﺍﻳﻨﻬﺎ ﻫﺮﮔﺰ ﺑﻪ ﺗﻮ ﻧﺮﺳﻨﺪ ﺩﺭ ﭘﺎﺳﻰ ﺍﺯ ﺷﺐ ﺧﻮﺩ ﺑﺎ ﺧﺎﻧﻮﺍﺩﻩﺍﺕ ﺑﻪ ﺟﺰ ﺯﻧﺖ ﻛﻪ‬
‫ﻋﺬﺍﺏ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﺍﺯ ﺍﻳﻨﺠﺎ ﺑﺮﻭﻳﺪ ﻭ ﻛﺴﻰ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻧﮕﺎﻩ ﻧﻜﻨﺪ ﻫﻨﮕﺎﻡ ﺻﺒﺢ ﻋﺬﺍﺏ ﺍﻳﻨﻬﺎ ﺭﺍ ﻓﺮﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻟﻮﻁ ﻭ ﺩﺧﺘﺮﺍﻧﺶ ﺍﺯ ﺁﳒﺎ ﺧﺎﺭﺝ ﺷﺪﻧﺪ ﻭ ﺗﺎ ﻭﻗﺖ‬
‫ﺻﺒﺢ ﺍﺯ ﳏﻴﻂ ﻋﺬﺍﺏ ﮔﺬﺷﺘﻨﺪ‪ ،‬ﻣﻮﻗﻊ ﺻﺒﺢ ﺍﻧﺘﻘﺎﻡ ﺧﺪﺍﺋﻰ ﺷﺮﻭﻉ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺩﻳﺎﺭ ﺁ‪‬ﺎ ﺯﻳﺮ ﻭ ﺭﻭ ﺷﺪ ﻭ ﺳﻨﮕﻬﺎﺋﻰ ﺑﺮ ﺁ‪‬ﺎ ﺑﺎﺭﻳﺪﻥ ﮔﺮﻓﺖ ]ﻫﻮﺩ‪.[٨٢:‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﻟﻮﻁ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺧﺘﺮﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺁ‪‬ﺎ ﻋﺮﺿﻪ ﻛﺮﺩ ﺷﻜﹼﻰ ﻧﻴﺴﺖ ﺩﺭ ﺳﻮﺭﻩ ﻫﻮﺩ ﺁﻣﺪﻩ ﻛﻪ ﺑﻪ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩ »ﻫﺆ‪‬ﻻ ِﺀ ﺑ‪‬ﻨﺎﺗﻰ ‪‬ﻫﻦ‪ ‬ﹶﺍ ﹾﻃ ‪‬ﻬ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ«‪ .‬ﻭ ]ﺣﺠﺮ‪.[٧١:‬‬
‫ﻗﻄﻌﹰﺎ ﻣﺮﺍﺩ ﺁﻥ ﺣﻀﺮﺕ ﺯﻧﺎ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻏﲑ ﳑﻜﻦ ﺍﺳﺖ ﭘﻴﺎﻣﱪ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻟﻮﺍﻁ ﺑﻪ ﺯﻧﺎ ﲞﻮﺍﻧﺪ ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭﺵ ﻳﻘﻴﻨ ﹰﺎ ﺍﺯﺩﻭﺍﺝ ﺷﺮﻋﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺷﺮﻳﻌﺘﺶ ﺍﺯﺩﻭﺍﺝ ﺑﺎ‬
‫ﻛﻔﹼﺎﺭ ﺟﺎﻳﺰ ﺑﻮﺩ ﻭ ﺯﻧﺶ ﻧﻴﺰ ﺍﺯ ﻛﻔﹼﺎﺭ ﺑﻮﺩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﺩﺧﺘﺮﺵ ﺭﺍ ﺑﺎ ﺍﰉﺍﻟﻌﺎﺹ ﺑﻦ ﺭﺑﻴﻊ ﻛﻪ ﻫﻨﻮﺯ ﺍﺳﻼﻡ ﻧﻴﺎﻭﺭﺩﻩ ﺑﻮﺩ ﺗﺰﻭﻳﺞ ﻓﺮﻣﻮﺩ‬
‫ﺳﭙﺲ ﻧﺴﺦ ﺷﺪ‪.‬‬
‫ﻭﱃ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﻜﻪ ﺩﺧﺘﺮﺍﻥ ﻟﻮﻁ ﭼﻨﺪ ﻧﻔﺮ ﺑﻴﺶ ﻧﺒﻮﺩﻧﺪ ﭼﻄﻮﺭ ﺑﻪ ﳘﻪ ﺁ‪‬ﺎ ﺍﺯﺩﻭﺍﺟﺸﺎﻥ ﺭﺍ ﻋﺮﺿﻪ ﻛﺮﺩ ﺩﺭﺳﺖ ﳕﻰﺩﺍﻧﻴﻢ ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ ﺁ‪‬ﺎ ﺩﻭ ﻧﻔﺮ ﺭﺋﻴﺲ ﺩﺍﺷﺘﻨﺪ ﺧﻮﺍﺳﺖ ﻛﻪ‬
‫ﺩﺧﺘﺮﺍﻧﺶ ﺯﻋﻮﺭﺍﺀ ﻭ ﺭﻳﺘﺎﺀﺭﺍ ﺁﻥ ﺩﻭ ﺗﺰﻭﻳﺞ ﻛﻨﻨﺪ‪.‬‬
‫ﻚ ِﻣ ‪‬ﻦ‬
‫ﺖ ﻣﺎﻟﹶﻨﺎ ﰱ ﺑ‪‬ﻨﺎِﺗ ‪‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ ﺍﮔﺮ ﺍﻳﻦ ﻭﺟﻪ ﺍﺛﺒﺎﺕ ﺷﻮﺩ ﻭﺟﻪ ﺧﻮﰉ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻗﻮﻝ ﺑﻌﻀﻰ ﻣﺮﺍﺩﺵ ﺯﻧﺎﻥ ﺍﻣ‪‬ﺖ ﺑﻮﺩ ﻛﻪ ﭘﻴﺎﻣﱪ ﭘﺪﺭ ﺍﻣ‪‬ﺖ ﺧﻮﻳﺶ ﺍﺳﺖ ﻭﱃ ﲨﻠﻪ »ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬
‫‪‬ﺣﻖ‪ «‬ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﺭﺩ‪ ‬ﻣﻰﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻣﺮﺍﺩ ﻟﻮﻁ ﺯﻧﺎﻥ ﺍﻣ‪‬ﺖ ﺑﻮﺩ ﺩﻳﮕﺮ ﺑﻪ ﺍﻳﻦ ﻭﺟﻪ ﻭﺟﻬﻰ ﻧﺒﻮﺩ‪.‬‬
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‫ﻣﻮﺳﻰ = ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭ ﺍﻟﻪ ﻭ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ .‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ١٣٦‬ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﷲ ﳎﻴﺪ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻮﺳﻰ ﻟﻔﻆ ﻋﱪﻯ ﺍﺳﺖ ﺑﻪ ﻣﻌﲎ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻪ ﺷﺪﻩ‪ .‬ﻇﺎﻫﺮﺍ ﺍﺯ ﺁﳒﻬﺖ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺄﻣﻮﺭﺍﻥ ﻓﺮﻋﻮﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﭽﮕﻰ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻨﺪ‪.‬‬
‫ﺣﺎﻻﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺎﻻﺕ ﺩﻳﮕﺮ ﭘﻴﻐﻤﱪﺍﻥ ﺫﻛﺮ ﺷﺪﻩ ﻭ ﻇﺎﻫﺮﺍ ﻭﺟﻪ ﺁﻥ ﺍﺻﻄﻜﺎﻙ ﺑﻴﺸﺘﺮ ﻣﺴﻠﻤﲔ ﺑﺎ ﻳﻬﻮﺩ ﻭﻋﻨﺎﺩ ﻭ ﳉﺎﺟﺖ ﻳﻬﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﻗﺮﺁﻥ ﺑﻮﺩﻩ ﻭ ﻳﺎ ﻋﻠﻞ ﺩﻳﮕﺮﻯ ﻫﻢ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻭﻻﺩﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﻭﻻﺩﺕ ﻣﻮﺳﻰ ﺩﺭ ﺭﻭﺯﮔﺎﺭﻯ ﺑﻮﺩ ﻛﻪ ﻓﺮﻋﻮﻥ ﭘﺴﺮﺍﻥ ﺗﺎﺯﻩ ﻣﻮﻟﻮﺩ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺳﺮ ﻣﻰﺑﺮﻳﺪ ﻭ ﺩﺧﺘﺮﺍﻧﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﻣﻰﺩﺍﺷﺖ‪ .‬ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﻛﻪ ﻛﺎﻫﻨﺎﻥ ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻪ‬
‫ﺑﻮﺩﻧﺪ‪ :‬ﻓﺮﺯﻧﺪﻯ ﺩﺭ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﻣﺘﻮﻟﹼﺪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺳﻠﻄﻨﺖ ﺗﻮ ﺭﺍ ‪‬ﺪﻳﺪ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﻓﺮﻋﻮﻥ ﺑﺮﺍﻯ ﺟﻠﻮﮔﲑﻯ ﺍﺯ ﺗﻮﻟﹼﺪ ﭼﻨﲔ ﭘﺴﺮﻯ ﺑﻪ ﺁﻥ ﺟﻨﺎﻳﺖ ﻭﺣﺸﺘﻨﺎﻙ ﺩﺳﺖ ﺯﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﻣﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻋﻠﺖ ﺁﻥ ﻛﺸﺘﺎﺭ ﺩﳋﺮﺍﺵ ﻭ ﰉﺭﲪﺎﻧﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻓﺮﻋﻮﻥ ﳕﻰﺧﻮﺍﺳﺖ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺍﺛﺮ ﻛﺜﺮﺕ ﻣﺮﺩﺍﻥ ﺗﻘﻮﻳﺖ ﺷﺪﻩ ﻭ ﺧﻄﺮﻯ ﺑﺮﺍﻯ ﻣﺼﺮﻳﺎﻥ ﻭ ﻓﺮﻋﻮﻥ ﺑﺎﺷﻨﺪ‬
‫ﭼﻮﻥ ﺩﺭ ﺻﻮﺭﺕ ﻛﺸﺘﺎﺭ ﭘﺴﺮﺍﻥ‪ ،‬ﺯﻧﺎﻥ ﻫﺮ ﻗﺪﺭ ﺯﻳﺎﺩ ﻣﻰﺷﺪﻧﺪ ﺑﺎﺯ ﳘﻪ ﺑﺼﻮﺭﺕ ﺑﺮﺩﮔﺎﻥ ﺩﺭ ﻣﺼﺮ ﺑﻮﺩﻧﺪ ﻭ ﻛﺎﺭﻯ ﳕﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﻛﺮﺩ‪ .‬ﺁﻳﻪ ]ﻗﺼﺺ‪ .[٦:‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺧﻮﻑ‬
‫ﺍﺯ ﻛﺜﺮﺕ ﻭ ﻗﻮ‪‬ﺕ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﻭﻻﺩﺕ ﻳﻚ ﭘﺴﺮ‪.‬‬
‫ﻭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ‪ :‬ﭼﻮﻥ ﻣﻮﺳﻰ ﺑﻪ ﻓﺮﻋﻮﻥ ﻭ ﺳﺎﺣﺮﺍﻥ ﻏﺎﻟﺐ ﮔﺮﺩﻳﺪ‪ ،‬ﻣﺼﺮﻳﺎﻥ ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﺍﺯ ﻣﻮﺳﻰ ﻭ ﻗﻮﻣﺶ ﺩﺳﺖ ﻣﻰﻛﺸﻰ ﻛﻪ ﺩﺭ ﺯﻣﲔ ﻓﺴﺎﺩ ﻛﻨﻨﺪ ﻭ ﺗﻮ ﻭ‬
‫ﺧﺪﺍﻳﺎﻧﺖ ﺭﺍ ﺗﺮﻙ ﻛﻨﻨﺪ!؟ ﻓﺮﻋﻮﻥ ﺩﺭﺟﻮﺍﺏ ﮔﻔﺖ‪] :‬ﺍﻋﺮﺍﻑ‪ .[١٢٧:‬ﺍﮔﺮ ﻛﺸﱳ ﺑﭽﻪﻫﺎ ﺑﺮﺍﻯ ﺟﻠﻮﮔﲑﻯ ﺍﺯ ﻭﻻﺩﺕ ﻣﻮﺳﻰ ﺑﻮﺩ ﺩﻳﮕﺮ ‪‬ﺪﻳﺪ ﻓﺮﻋﻮﻥ ﺟﺎﻯ ﻧﺪﺍﺷﺖ ﻛﻪ ﻣﻮﺳﻰ ﺑﺪﻧﻴﺎ‬
‫ﺁﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻧﻈﺮ ﻓﺮﻋﻮﻥ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﺑﺎﺯ ﭘﺴﺮﺍﻧﺸﺎﻥ ﺭﺍ ﻣﻰﻛﺸﻢ ﻭ ﳕﻰﮔﺬﺍﺭﻡ ﺗﻘﻮﻳﺖ ﺷﺪﻩ ﻭ ﺧﻄﺮﻯ ﺍﳚﺎﺩ ﻛﻨﻨﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ ﺷﺒﻬﻪ ﺭﺍ ﻗﻮﻯ ﮔﺮﻓﺘﻴﻢ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺟﺮﻳﺎﻥ ﻭﻻﺩﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺗﻮﺳﻂ ﺍﻧﺒﻴﺎﺀ ﺩﺭ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﲰﻊ ﻓﺮﻋﻮﻥ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻧﻪ ﺑﻮﺳـﻴﻠﻪ‬
‫ﺳﺎﺣﺮﺍﻥ ﻛﻪ ﺭﺍﻫﻰ ﺑﻐﻴﺐ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ ﻭﺟﻪ ﺩﻭ‪‬ﻡ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺑﺎ ﺗﺮﺑﻴﺖ ﻣﻮﺳﻰ ﺩﺭ ﺁﻏﻮﺵ ﻓﺮﻋﻮﻥ ﺑﻔﻬﻤﺎﻧﺪ ﻛﻪ ﻓﺮﻋﻮ‪‬ﺎ ﺍﺯ ﺗﻐﻴﲑ ﺗﻘﺪﻳﺮ ﺧﺪﺍﻭﻧﺪﻯ ﻋﺎﺟﺰﺍﻧﺪ ﺑﻠﻜﻪ ﭘﺴﺮﻯ ﺭﺍ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭ ﳘﻪ ﺭﺍ‬
‫ﻣﻰﻛﺸﺖ ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﺩﺭ ﺁﻏﻮﺵ ﺧﻮﺩﺵ ﺗﺮﺑﻴﺖ ﻛﻨﺪ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﭼﻮﻥ ﻣﻮﺳﻰ ﻣﺘﻮﻟﺪ ﺷﺪ ﻣﺎﺩﺭﺵ ﺑﺎ ﺍﳍﺎﻡ ﺧﺪﺍﻭﻧﺪﻯ ﺍﻭ ﺭﺍ ﺷﲑ ﺩﺍﺩ ﻭ ﺩﺭ ﺻﻨﺪﻭﻗﻰ ﮔﺬﺍﺷﺘﻪ ﺩﺭ ﺁﺏ ﺭﻫﺎ ﻛﺮﺩ ﻭ ﺑﺎ ﺍﳍﺎﻡ ﺧﺪﺍﱙ ﻣﻰﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻪ ﻭﻯ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﮔﺸﺖ‪،‬‬
‫ﻏﻼﻣﺎﻥ ﻓﺮﻋﻮﻥ ﺻﻨﺪﻭﻕ ﺭﺍ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻨﺪ ﻭ ﭼﻮﻥ ﺑﺎﺯﻛﺮﺩﻧﺪ ﺗﺎﺯﻩ ﻣﻮﻟﻮﺩﻯ ﺩﺭ ﺁﻥ ﻳﺎﻓﺘﻨﺪ ﻧﻈﺮ ﻓﺮﻋﻮﻥ ﺁﻥ ﺑﻮﺩ ﺭﻭﻯ ﻗﺎﻧﻮﻥ ﻛﻠﹼﻰ ﺍﻳﻦ ﺑﭽﻪ ﻧﻴﺰ ﻣﺸﻤﻮﻝ ﻗﺘﻞ ﺷﻮﺩ ﻛﻪ ﻭﺿﻊ ﻧﺸﺎﻥ‬
‫ﻚ‬
‫ﺤﺒ‪ ‬ﹰﺔ ﻣِﲎ« ﺯﻥ ﺩﺭ ﺍﺛﺮ ﻋﻼﻗﻪ ﺷﺪﻳﺪ ﺍﺯ ﻛﺸﱳ ﻭﻯ ﻣﺎﻧﻊ ﺷﺪ ﻭ ﮔﻔﺖ »ﹸﻗﺮ‪ ‬ﹸﺓ ‪‬ﻋ ‪‬ﻴﻦ ﱃ ‪‬ﻭﹶﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻣﻰﺩﻫﺪ ﺍﺯ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ‪ ،‬ﻭﱃ ﺯﻥ ﻓﺮﻋﻮﻥ ﺷﻴﻔﺘﻪ ﺗﺎﺯﻩ ﻣﻮﻟﻮﺩ ﺷﺪ »ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻴ ‪‬‬
‫ﺨ ﹶﺬ ‪‬ﻩ ﻭ‪‬ﻟﹶﺪﹰﺍ« ﺑﺎﻻﺧﺮﻩ ﻓﺮﻋﻮﻥ ﺗﺴﻠﻴﻢ ﺷﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻧﻜﺸﺪ ﻭ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﮕﻪ ﺩﺍﺭﺩ‪ ،‬ﻣﺴﺎﻟﻪ ﺍﻭ‪‬ﻝ ﻭ ﻓﻮﺭﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺯﻥ ﺷﲑﺩﻫﻰ ﺑﺎﺷﺪ ﻭ ﺍﻭ ﺭﺍ ﺷﲑ‬
‫ﻻﺗ‪‬ﻘﹾﺘ‪‬ﻠ ‪‬ﻮ ‪‬ﻩ ﻋ‪‬ﺴﻰ ﹶﺍ ﹾﻥ ﻳ‪‬ﻨ‪‬ﻔﹶﻌ‪‬ﻨﺎ ﹶﺍ ‪‬ﻭ ‪‬ﻧﺘ‪ِ ‬‬
‫ﺿ ‪‬ﻊ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ﹸﻞ« ﺣﺎﺿﺮﻳﻦ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﻓﺮﻭﻣﺎﻧﺪﻧﺪ‪ .‬ﺧﻮﺍﻫﺮ ﻣﻮﺳﻰ ﻛﻪ ﻭﺍﺭﺩ‬
‫ﺩﻫﺪ‪ ،‬ﺗﻘﺪﻳﺮ ﺧﺪﺍ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﺮﺩ ﻫﺮ ﺯﱐ ﻛﻪ ﺁﻭﺭﺩﻧﺪ ﻣﻮﺳﻰ ﭘﺴﺘﺎﻧﺶ ﺭﺍ ﻧﮕﺮﻓﺖ‪ » ،‬ﻭ ‪‬ﺣﺮ‪‬ﻣ‪‬ﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟﹾﻤ‪‬ﺮﺍ ِ‬
‫ﺁﻥ ﳎﻤﻊ ﺷﺪﻩ ﻭ ﺑﻪ ﺗﻮﺻﻴﻪ ﻣﺎﺩﺭﺵ ﻧﺎﻇﺮ ﺟﺮﻳﺎﻥ ﺑﻮﺩ ﮔﻔﺖ‪ :‬ﻣﺎﺩﺭﻯ ﺭﺍ ﻣﻰﺷﻨﺎﺳﻢ ﻛﻪ ﺍﻭ ﺭﺍ ﻛﻔﺎﻟﺖ ﻛﻨﺪ ﻭ ﺷﲑ ﺑﺪﻫﺪ‪ ،‬ﺑﻪ ﮔﻔﺘﻪ ﺍﻭ ﻣﻮﺳﻰ ﺭﺍ ﭘﻴﺶ ﻣﺎﺩﺭﺵ ﺁﻭﺭﺩﻧﺪ ﺁﻧﮕﺎﻩ ﺑﻪ ﻓﺮﻋﻮﻥ‬
‫ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﻛﻪ ﻣﺴﺄﻟﻪ ﺣﻞ ﺷﺪ ﻭ ﭘﺴﺘﺎﻥ ﻓﻼﻥ ﺯﻥ ﺭﺍ ﮔﺮﻓﺖ‪) ،‬ﭘﺲ ﺣﻘﻮﻗﻰ ﻭ ﻣﺎﻫﻴﺎﻧﻪﺍﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﺯﻥ ﻣﻘﺮﺭ ﻛﻨﻴﺪ ﻛﻪ ﭘﺴﺮ ﭘﺎﺩﺷﺎﻩ ﺭﺍ ﺷﲑ ﻣﻰﺩﻫﺪ( ]ﻗﺼﺺ‪ .[١٣-٧:‬ﺗﺮﲨﻪ‬
‫ﺁﺯﺍﺩ‪.‬‬
‫***‬
‫ﺐ ﻋ‪‬ﻠﻰ ﹶﺍ ‪‬ﻣ ِﺮ ِﻩ« ﻣﻮﺳﻰ ﭼﻮﻥ ﺑﻪ ﺭﺷﺪ ﻭ ﺟﻮﺍﱏ ﺭﺳﻴﺪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ‬
‫ﷲ ﻏﺎِﻟ ‪‬‬
‫ﻗﺼ‪‬ﻪ ﺭﻭﻯ ﺍﺭﺍﺩﻩ ﺧﺪﺍ ﺟﺮﻳﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﺩﴰﻦ ﻓﺮﻋﻮﻥ ﻭ ﻣﺎﻳﻪ ﺍﻧﺪﻭﻩ ﻓﺮﻋﻮﻥ ﺩﺭ ﺧﺎﻧﻪ ﻓﺮﻋﻮﻥ ﺗﺮﺑﻴﺖ ﻣﻰﺷﺪ »ﻭ‪‬ﺍ ُ‬
‫ﻭﻯ ﺣﻜﻤﺖ ﻭ ﺩﺭﻙ ﻭ ﻋﻠﻢ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩ )ﺗﺮﺑﻴﺖ ﺷﺪﻩ ﺍﺷﺮﺍﻑ ﺿﺪ‪ ‬ﺍﺷﺮﺍﻓﻴﺖ ﺭﺍ ﺩﺭ ﺳﺮ ﭘﺮﻭﺭﺍﻧﺪ ﻭ ﺁﻥ ﺧﺎﻧﻪ ﻭ ﺣﻜﻮﻣﺖ ﺁﻥ ﺭﺍ ﳏﻜﻮﻡ ﻛﺮﺩ( ﺭﻭﺯﻯ ﻭﻗﺖ ﻇﻬﺮ ﻛﻪ ﻣﺮﺩﻡ ﻧﻮﻋﹰﺎ‬
‫ﺩﺭ ﺧﺎﻧﻪﻫﺎ ﻣﺸﻐﻮﻝ ﺍﺳﺘﺮﺍﺣﺖ ﺑﻮﺩﻧﺪ ﺍﺯ ﻗﺼﺮ ﺑﲑﻭﻥ ﺁﻣﺪ ﻭ ﺩﺭ ﺷﻬﺮ ﮔﺮﺩﺵ ﻣﻰﻛﺮﺩ‪ ،‬ﺍﺗﻔﹼﺎﻗﹰﺎ ﺩﻭ ﻧﻔﺮ ﻣﺼﺮﻯ ﻭ ﺍﺳﺮﺍﺋﻴﻠﻲ ﻣﺸﻐﻮﻝ ﻣﻘﺎﺗﻠﻪ ﻭ ﻧﺰﺍﻉ ﺑﻮﺩﻧﺪ )ﮔﻮﱙ ﻗﺒﻄﻰ ﺭﺍ ﻧﻈﺮ ﺁﻥ ﺑﻮﺩ‬
‫ﻛﻪ ﺳﺒﻄﻰ ﺭﺍ ﺑﻜﺸﺪ ﺍﻭ ﻧﻴﺰ ﻣﻰﺧﻮﺍﺳﺖ ﺍﺯﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭﻟﻮ ﺑﻪ ﻣﺮﮒ ﻣﺼﺮﻯ ﲤﺎﻡ ﺷﻮﺩ( ﻟﺬﺍ ﻓﺮﻣﻮﺩﻩ » ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﻓﻴﻬﺎ ‪‬ﺭ ‪‬ﺟ ﹶﻠ ‪‬ﻴ ِﻦ ﻳ‪‬ﻘﹾﺘ‪‬ﺘِﻼ ِﻥ« ‪‬ﺮﺣﺎﻝ ﺍﺳﺮﺍﺋﻴﻠﻰ ﻣﻮﺳﻰ ﺭﺍ ﺑﻪ ﻳﺎﺭﻯ ﻃﻠﺒﻴﺪ‬
‫ﻣﻮﺳﻰ ﺑﺎ ﻳﻚ ﻣﺸﺖ ﻛﺎﺭ ﻣﺼﺮﻯ ﺭﺍ ﲤﺎﻡ ﻛﺮﺩ ﻭﱃ ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﻣﺪﺍﺧﻠﻪ ﺑﻪ ﻣﺮﮒ ﻣﺼﺮﻯ ﺍﳒﺎﻣﻴﺪ ﻧﺎﺭﺍﺣﺖ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻣﻨﺎﺯﻋﻪ ﻛﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﺭ ﺷﻴﻄﺎﻥ ﺍﺳﺖ‪ ،‬ﺧﺪﺍﻳﺎ ﻣﻦ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺧﺘﻢ‪ ،‬ﻣﺼﺮﻳﺎﻥ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺍﻏﻤﺎﺽ ﳔﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻣﺮﺍ ﻓﺮﺟﻰ ﭘﻴﺶ ﺁﻭﺭ‪.‬‬
‫ﺩﻳﮕﺮ ﺑﻪ ﻛﺎﺥ ﻓﺮﻋﻮﻥ ﺑﺮﻧﮕﺸﺖ ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﮔﻮﺵ ﺑﻪ ﺯﻧﮓ ﺑﻮﺩ ﻛﻪ ﻗﺘﻞ ﻗﺒﻄﻰ ﭼﻪ ﻋﻜﺲﺍﻟﻌﻤﻠﻰ ﺑﻪ ﺑﺎﺭ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ‪ ،‬ﺍﺯ ﻗﻀﺎ ﺩﻳﺪ‪ ،‬ﺍﺳﺮﺍﺋﻴﻠﻰ ﺩﻳﺮﻭﺯ ﺑﺎ ﺷﺨﺺ ﺩﻳﮕـﺮﻯ‬
‫ﮔﻼﻭﻳﺰ ﺷﺪﻩ ﺑﺎﺯ ﻣﻮﺳﻰ ﺭﺍ ﺑﻪ ﻳﺎﺭﻯ ﻃﻠﺒﻴﺪ‪ ،‬ﻣﻮﺳﻰ ﮔﻔﺖ ﺗﻮ ﺩﺭ ﺿﻼﻟﺖ ﺁﺷﻜﺎﺭﻯ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻭﺿﻊ ﻭ ﺗﺴﻠﻂ ﻣﺼﺮﻳﺎﻥ ﻫﺮ ﺭﻭﺯ ﻧﻐﻤﻪﺍﻯ ﺳﺎﺯ ﻣﻰﻛﲎ ﺍﻳﻦ ﺑﮕﻔﺖ ﻭ ﺑﺎﺯ ﺧﻮﺍﺳﺖ ﺍﺯ‬
‫ﺲ ِﺍ ﹾﻥ ﺗ‪‬ﺮﻳ ‪‬ﺪ‬
‫ﺖ ﻧ‪‬ﻔﹾﺴﹰﺎ ﺑِﺎﹾﻟﹶﺎ ‪‬ﻣ ِ‬
‫ﺍﻭ ﺩﻓﺎﻉ ﻛﻨﺪ‪ ،‬ﺳﺒﻄﻰ ﺑﻪ ﺧﻴﺎﻝ ﺁﻧﻜﻪ ﺍﻳﻦ ﺩﻓﻌﻪ ﻣﻮﺳﻰ ﻗﺼﺪ ﻭﻯ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﻛﺎﺭﺵ ﺭﺍ ﲤﺎﻡ ﮐﻨﺪ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪ‪»:‬ﻳﺎ ﻣﻮ‪‬ﺳﻰ ﺍﹶﺗ‪‬ﺮﻳ ‪‬ﺪﹶﺍ ﹾﻥ ﺗ‪‬ﻘﹾﺘ‪‬ﻠﹶﲎ ﻛﹶﻤﺎ ﹶﻗ‪‬ﺘ ﹾﻠ ‪‬‬
‫ﺽ‪«...‬‬
‫ﺍِﻟﹼﺎ ﹶﺍ ﹾﻥ ﺗ‪‬ﻜﹸﻮ ﹶﻥ ﺟ‪‬ﺒﺎﺭﹰﺍ ﻓِﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﺩﺭﳘﲔ ﻭﻗﺖ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻯ ﺭﺳﻴﺪ ﻭ ﮔﻔﺖ‪ :‬ﻣﻮﺳﻰ ﺍﺷﺮﺍﻑ ﺩﺭﺑﺎﺭ ﻓﺮﻋﻮﻥ ﺭﺃﻯﮔﲑﻯ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻜﺸﻨﺪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺧﻮﺩﺕ ﺭﺍ ﳒﺎﺕ ﺩﻩ‪ ،‬ﻣﻮﺳﻰ ﭼﺎﺭﻩﺍﻯ ﺟﺰ ﻓـﺮﺍﺭ‬
‫ﻧﺪﺍﺷﺖ ﻟﺬﺍ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ﮔﺬﺍﺷﺖ ﻭ ﺍﺯ ﻣﺼﺮ ﺧﺎﺭﺝ ﺷﺪ‪] .‬ﻗﺼﺺ‪ .[٢١-١٤:‬ﺗﺮﲨﻪ ﺁﺯﺍﺩ‪.‬‬
‫ﻣﻮﺳﻰ ﻭ ﺷﻌﻴﺐ‬
‫ﻣﻮﺳﺎﻯ ﺟﻮﺍﻥ ﺍﺯ ﻣﺼﺮ ﺧﺎﺭﺝ ﺷﺪﻩ ﺭﺍﻩ »ﻣﺪﻳﻦ« ﺭﺍ ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ‪» :‬ﻋ‪‬ﺴﻰ ﺭ‪‬ﺑ‪‬ﻰ ﹶﺍ ﹾﻥ ‪‬ﻳﻬ‪‬ﺪِﻳ‪‬ﲎ ﺳ‪‬ﻮﺍ َﺀ ﺍﻟﺴ‪‬ﺒﻴ ِﻞ« ﭼﻮﻥ ﺑﻪ ﭼﺎﻩ ﻣﺪﻳﻦ ﺭﺳﻴﺪ ﺩﻳﺪ ﮔﺮﻭﻫﻰ ﺑﻪ ﮔﻮﺳـﻔﻨﺪﺍﻥ‬
‫ﺧﻮﻳﺶ ﺁﺏ ﻣﻰﺩﻫﻨﺪ ﻭﱃ ﺩﻭ ﻧﻔﺮ ﺯﻥ ﭼﻨﺪ ﺭﺃﺱ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺍﺯ ﺁﺏ ﺧﻮﺭﺩﻥ ﺑﺎﺯ ﻣﻰﺩﺍﺭﻧﺪ‪ ،‬ﮔﻔﺖ ﭼﺮﺍ ﭼﻨﲔ ﻣﻰﻛﻨﻴﺪ ﺩﺧﺘﺮﺍﻥ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﭘﺲ ﺍﺯ ﺑﺮﮔﺸﱳ ﭼﻮﭘﺎ‪‬ﺎ ﺑﻪ ﮔﻮﺳﻔﻨﺪﺍﻥ‬
‫ﺁﺏ ﻣﻰﺩﻫﻴﻢ‪ ،‬ﭘﺪﺭ ﻣﺎ ﭘﲑﻣﺮﺩ ﺍﺳﺖ ﳕﻰﺗﻮﺍﻧﺪ ﺧﻮﺩﺵ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺭﺍ ﺁﺏ ﺩﻫﺪ‪ ،‬ﻣﻮﺳﻰ ﺑﻪ ﺁﻥ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺁﺏ ﺩﺍﺩ ﻭ ﺩﺭ ﺳﺎﻳﻪﺍﻯ ﺍﺳﺘﺮﺍﺣﺖ ﻛﺮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﺭﻓﱳ ﺩﺧﺘﺮﺍﻥ ﻳﻜﻰ ﺍﺯ ﺁﻥ‬
‫ﺩﻭ ﺑﺎﺯﮔﺸﺖ ﻭ ﺑﻪ ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﭘﺪﺭﻡ ﺗﻮ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺗﺎ ﻣﺰﺩ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﻪ ﻛﺮﺩﻯ ﺑﺪﻫﺪ‪.‬‬
‫ﲔ« ﻳﻜﻰ ﺍﺯ ﺩﺧﺘﺮﺍﻥ‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎﻟِﻤ ‪‬‬
‫ﺠ ‪‬ﻮ ‪‬‬
‫ﻒ ‪‬ﻧ ‪‬‬
‫ﺨ ‪‬‬
‫ﻣﻮﺳﻰ ﭘﻴﺶ ﺷﻌﻴﺐ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪ ﻭ ﻣﺎﺟﺮﺍﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﮔﻔﺖ‪ ،‬ﺷﻌﻴﺐ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺳﺮﮔﺬﺷﺖ ﺍﻭ ﮔﻔﺖ‪» :‬ﻻ‪‬ﺗ ‪‬‬
‫ﮔﻔﺖ‪ :‬ﭘﺪﺭ ﺟﺎﻥ ﺍﻳﻦ ﺟﻮﺍﻥ ﺭﺍ ﺍﺟﲑ ﻛﻦ ﻛﻪ ﻫﻢ ﻧﲑﻭﻣﻨﺪ ﺍﺳﺖ ﻭ ﻫﻢ ﺩﺭﺳﺘﻜﺎﺭ‪.‬‬
‫ﺷﻌﻴﺐ ﮔﻔﺖ‪ :‬ﻣﻰﺧﻮﺍﻫﻢ ﻳﻜﻰ ﺍﺯ ﺩﺧﺘﺮﺍﱎ ﺭﺍ ﺑﻪ ﻋﻘﺪ ﻧﻜﺎﺡ ﺗﻮ ﺩﺭ ﺁﻭﺭﻡ ﻛﻪ ﻫﺸﺖ ﺳﺎﻝ ﺑﻪ ﻣﻦ ﺍﺟﲑ ﺑﺎﺷﻰ ﻭ ﺍﮔﺮ ﺩﻩ ﺳﺎﻝ ﻛﺎﺭ ﻛﺮﺩﻯ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺗﻮ ﺍﺳﺖ ﻭ ﻣﻦ ﳕﻰﺧﻮﺍﻫﻢ ﺗﻮ ﺭﺍ‬
‫ﲔ«‪.‬‬
‫ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺯﻡ ﻭ ﻛﺎﺭ ﺯﻳﺎﺩ ﺭﺟﻮﻉ ﻛﻨﻢ ﺧﻮﺍﻫﻰ ﺩﻳﺪ ﻛﻪ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭﺍﱎ »ﺳ‪ ‬ﺘﺠِﺪ‪‬ﱏ ﺍِﻧ‪‬ﺸﺎﺀَﺍﻟﻠﱠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎﻟِﺤ ‪‬‬
‫ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻛﺎﺭ ﻣﻴﺎﻥ ﻣﻦ ﻭ ﺗﻮ ﺑﺎﺷﺪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﻫﺸﺖ ﺳﺎﻝ ﻳﺎ ﺩﻩ ﺳﺎﻝ ﺭﺍ ﻛﺎﺭ ﻛﺮﺩﻡ ﺑﻪ ﻣﻦ ﲢﻤﻴﻞ ﳔﻮﺍﻫﻰ ﻛﺮﺩ ]ﻗﺼﺺ‪ .[٢٨-٢٢:‬ﺗﺮﲨﻪ ﺁﺯﺍﺩ‪.‬‬
‫ﻣﻮﺳﺎﻯ ﺭﺳﻮﻝ‬
‫ﻣﻮﺳﻰ ﭼﻮﻥ ﻣﺪﺕ ﺧﺪﻣﺘﺶ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺷﻌﻴﺐ ﲤﺎﻡ ﻛﺮﺩ ﺧﻮﺍﺳﺖ ﺑﻪ ﻭﻃﻨﺶ ﻣﺼﺮ ﺑﺎﺯﮔﺮﺩﺩ ﺑﺎ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺍﺯ ﻣﺪﻳﻦ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﭼﻮﻥ ﺑﻪ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺭﺳﻴﺪ ﻇﺎﻫﺮﹰﺍ ﺭﺍﻩ ﺭﺍ ﮔﻢ‬
‫ﺐ ﺍﻟﻄﱡﻮ ِﺭ ﻧﺎﺭﹰﺍ« ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﮔﻔﺖ‪ :‬ﺍﻳﻨﺠﺎ ﺑﺎﺷﻴﺪ ﻣﻦ‬
‫ﺲ ِﻣ ‪‬ﻦ ﺟﺎِﻧ ِ‬
‫ﻛﺮﺩ ﻭ ﺍﺯ ﺳﺮﻣﺎ ﺗﺎ ﺣﺪ‪‬ﻯ ﻧﺎﺭﺍﺣﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻮﺳﻰ ﺍﺯ ﺩﻭﺭ ﺁﺗﺸﻰ ﺩﻳﺪ »ﻓﹶﻠﹶﻤ‪‬ﺎ ﻗﹶﻀﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍ ﹾﻟﹶﺎ ‪‬ﺟ ﹶﻞ ‪‬ﻭ ﺳﺎ ‪‬ﺭ ِﺑ ﹶﺎ ‪‬ﻫ ِﻠ ِﻪ ﺁ‪‬ﻧ ‪‬‬
‫ﺁﺗﺸﻰ ﺑﻪ ﻧﻈﺮﻡ ﺁﻣﺪ ﺷﺎﻳﺪ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ ﲨﻌﻰ ﺑﺎﺷﻨﺪ ﺭﺍﻩ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﺑﭙﺮﺳﻢ ﻭ ﻳﺎ ﻣﻘﺪﺍﺭﻯ ﺁﺗﺶ ﺑﻴﺎﻭﺭﻡ ﺗﺎ ﮔﺮﻡ ﺷﻮﻳﺪ‪ ،‬ﻣﻮﺳﻰ ﺑﻪ ﺳﻮﻯ ﺁﺗﺶ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﭼﻮﻥ ﺑﻪ ﻧﺰﺩﻳﻚ ﺁﺗﺶ ﺭﺳﻴﺪ‬
‫ﲔ ‪‬ﻭ ﹶﺍ ﹾﻥ ﹶﺃ ﹾﻟ ِﻖ ﻋ‪‬ﺼﺎ ‪‬ﻙ‪ «...‬ﺍﻯ ﻣﻮﺳﻰ ﻣﻨﻢ ﺧﺪﺍ‪ ،‬ﭘﺮﻭﺭﺵ‬
‫ﻧﺎﮔﺎﻩ ﺍﺯ ﻧﺎﺣﻴﻪ ﺭﺍﺳﺖ ﻭﺍﺩﻯ ﺍﺯ ﺟﺎﻧﺐ ﺩﺭﺧﱴ ﻛﻪ ﺩﺭ ﺁﳒﺎ ﺑﻮﺩﻯ ﻧﺪﺍﺋﻰ ﺑﻠﻨﺪ ﺷﺪ‪» :‬ﹶﺍ ﹾﻥ ﻳﺎ ﻣ‪‬ﻮﺳﻰ ﺍِﻧ‪‬ﻰ ﺍﹶﻧ‪‬ﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺭﺏ‪ ‬ﺍﻟﹾﻌﺎﻟﹶﻤ ‪‬‬
‫ﺩﻫﻨﺪﻩ ﳘﻪ ﳐﻠﻮﻗﺎﺕ ﺍﻯ ﻣﻮﺳﻰ ﻋﺼﺎﻳﺖ ﺭﺍ ﺑﻴﺎﻧﺪﺍﺯ‪.‬‬
‫)ﺳﺮ ﺗﺎ ﭘﺎﻯ ﻣﻮﺳﻰ ﺭﺍ ﻟﺮﺯﺷﻰ ﻓﺮﺍ ﮔﺮﻓﺖ ﻭ ﺑﺎ ﺁﺭﺍﻣﺸﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺧﻮﻳﺸﱳ ﺭﺍ ﺑﺎﺯ ﻳﺎﻓﺖ ﻭ ﺁﺭﺍﻡ ﮔﺮﺩﻳﺪ( ﺳﭙﺲ ﺩﺭ ﭘﲑﻭﻯ ﺍﺯ ﳘﺎﻥ ﻧﺪﺍ ﻋﺼﺎ ﺭﺍ ﺑﻪ ﺯﻣﲔ ﺍﻧﺪﺍﺧﺖ ﺩﻳﺪ ﻋﺼﺎ‬
‫ﻒ‬
‫ﺨ ‪‬‬
‫ﺑﻪ ﺻﻮﺭﺕ ﻣﺎﺭ ﺩﺭ ﺁﻣﺪ ﻭ ﳘﭽﻮﻥ ﻣﺎﺭ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻮﺳﻰ ﺍﺯ ﺩﻳﺪﻥ ﺁﻥ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ﮔﺬﺍﺷﺖ ﻭ ﺑﻪ ﭘﺸﺖ ﺳﺮﺵ ﻧﮕﺎﻩ ﻧﻜﺮﺩ‪ .‬ﺑﺎﺭ ﺩﻳﮕﺮ ﻧﺪﺍ ﺑﻠﻨﺪ ﺷﺪ »ﻳﺎ ﻣ‪‬ﻮﺳﻰ ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻞ ‪‬ﻭ ﻻ‪‬ﺗ ‪‬‬
‫ﲔ« ﻣﻮﺳﻰ ﺑﺮﮔﺮﺩ ﻭ ﻧﺘﺮﺱ ﺗﻮ ﺍﳝﲎ‪ ،‬ﭼﻮﻥ ﺑﺎﺯﮔﺸﺖ ﻧﺪﺍ ﭼﻨﲔ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ :‬ﺩﺳﺘﺖ ﺭﺍ ﺑﮕﺮﻳﺒﺎﻧﺖ ﻓﺮﻭﺑﺮ ﭼﻮﻥ ﺑﲑﻭﻥ ﺁﻭﺭﻯ ﺧﻮﺍﻫﻰ ﺩﻳﺪ ﺳﻔﻴﺪ ﻭ ﻧﻮﺭﺍﱏ ﺷﺪﻩ ﰉﺁﻧﻜﻪ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﹾﺂﻣِﻨ ‪‬‬
‫ِﺍﻧ‪ ‬‬
‫ﺻﺪﻣﻪﺍﻯ ﺑﺒﻴﻨﺪ‪ ...‬ﻋﺼﺎ ﻭ ﻳﺪ ﺑﻴﻀﺎﺀ ﺩﻭ ﻣﻌﺠﺰﻩﺍﻧﺪ ﺑﺎ ﺍﻳﻦ ﺩﻭ ﻣﻌﺠﺰﻩ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﻭ ﻗﻮﻣﺶ ﺑﺮﻭ ﻭ ﻫﺪﺍﻳﺘﺸﺎﻥ ﻛﻦ ﻛﻪ ﮔﺮﻭﻫﻲ ﻓﺎﺳﻖﺍﻧﺪ‪ .‬ﮔﻔﺖ ﺧﺪﺍﻳﺎ ﻣﻦ ﻳﻚ ﻧﻔﺮ ﺍﺯ ﺁ‪‬ـﺎ ﺭﺍ‬
‫ﻛﺸﺘﻪﺍﻡ ﻣﻰﺗﺮﺳﻢ ﻣﺮﺍ ﺑﻜﺸﻨﺪ‪ ،‬ﺑﺮﺍﺩﺭﻡ ﻫﺎﺭﻭﻥ ﺍﺯ ﻣﻦ ﻓﺼﻴﺢﺗﺮ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺎ ﻣﻦ ﺑﻔﺮﺳﺖ ﻛﻪ ﺗﺼﺪﻳﻘﻢ ﻛﻨﺪ ﻣﻰﺗﺮﺳﻢ ﺗﻜﺬﻳﺒﻢ ﳕﺎﻳﻨﺪ‪ ،‬ﺧﻄﺎﺏ ﺭﺳﻴﺪ ]ﻗﺼﺺ‪.[٣٥-٢٩:‬‬
‫ﻣﻮﺳﻰ ﻭ ﻓﺮﻋﻮﻥ‬
‫ﻣﻮﺳﻰ ﺑﺎ ﺑﺮﺍﺩﺭﺵ ﻫﺎﺭﻭﻥ ﭘﻴﺶ ﻓﺮﻋﻮﻥ ﺁﻣﺪﻩ ﻭ ﺭﺳﺎﻟﺖ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺩﻭ ﻓﺮﺳﺘﺎﺩﻩ ﭘﺮﻭﺩﮔﺎﺭ ﺗﻮ ﻫﺴﺘﻴﻢ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﻪ ﻣﺎﻭﺍﮔﺬﺍﺭ ﻭ ﻋﺬﺍﺑﺸﺎﻥ ﻧﻜﻦ ﺑﺮﺗﻮ‬
‫ﻣﻌﺠﺰﻩﺍﻯ ﺍﺯ ﺧﺪﺍﻳﺖ ﺁﻭﺭﺩﻩﺍﱘ ﺳﻼﻡ ﺑﺮ ﺁﻧﻜﻪ ﺗﺎﺑﻊ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﺍﺳﺖ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩﻩ ﻫﺮ ﻛﻪ ﻣﺎ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﺪ ﻭ ﺍﺯ ﺣﻖ ﺭﻭﻯ ﮔﺮﺩﺍﻧﺪ ﻋﺬﺍﺏ ﺧﺪﺍ ﺩﺭ ﻛﻤﲔ ﺍﻭﺳﺖ‪.‬‬
‫ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪ »:‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻜﹸﻤﺎ ﻳﺎ ﻣ‪‬ﻮﺳﻰ؟« ﻣﻮﺳﻰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎ ﺩﻭ ﺑﺮﺍﺩﺭ ﻛﻴﺴﺖ؟ ﮔﻔﺖ‪» :‬ﺭ‪‬ﺑ‪‬ﻨ‪‬ﺎ ﺍﻟﱠﺬﻯ ﺍﹶﻋ‪‬ﻄﻰ ﹸﻛﻞﱠ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪‬ﺧ ﹾﻠ ﹶﻘ ‪‬ﻪ ﹸﺛﻢ‪ ‬ﻫ‪‬ﺪﻯ« ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭼﻴﺰ ﺭﺍ‬
‫ﺁﻓﺮﻳﺪﻩ ﻭ ﺑﻪ ﺭﺍﻫﻬﺎﻯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔﻰ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻓﺮﻋﻮﻥ ﮔﻔﺖ‪» :‬ﻓﹶﻤﺎ ﺑﺎ ﹸﻝ ﺍﻟﹾ ﹸﻘﺮ‪‬ﻭ ِﻥ ﺍ ﹾﻟﺎﹶﻭ‪‬ﱃ« ﺣﺎﻝ ﻣﺮﺩﻣﺎﻥ ﮔﺬﺷﺘﻪ )ﻛﻪ ﲞﺪﺍ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ( ﭼﻴﺴﺖ؟‬
‫ﻀﻞﹲ ﺭ‪‬ﰉ ﻭ‪‬ﻻﻳ‪‬ﻨ‪‬ﺴﻰ« ﻣﺎﺟﺮﺍﻯ ﺁ‪‬ﺎ ﺩﺭ ﻛﺘﺎﰉ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺧﺪﺍﱘ ﻧﻪ ﻳﻜﻰ ﺭﺍ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﻣﻰﮔﲑﺩ ﻭ ﻧﻪ ﻓﺮﺍﻣﻮﺵ ﻣﻰﻛﻨﺪ ﳘﺎﻥ ﺧﺪﺍﻳﻴﻜﻪ ﺯﻣﲔ ﺭﺍ‬
‫ﺏ ﻻ‪‬ﻳ ِ‬
‫ﻣﻮﺳﻰ ﮔﻔﺖ‪» :‬ﰱ ﻛِﺘﺎ ٍ‬
‫ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺁﻣﺎﺩﻩ ﻛﺮﺩ ﻭ ﺩﺭ ﺁﻥ ﺭﺍﻫﻬﺎ ﻗﺮﺍﺭﺩﺍﺩ ﻭ ﺍﺯ ﺁﲰﺎﻥ ﺁﺏ ﺑﺎﺭﺍﻧﻴﺪ ﻭ ﺍﺻﻨﺎﻑ ﳐﺘﻠﻒ ﻧﺒﺎﺗﺎﺕ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ‪ ،‬ﲞﻮﺭﻳﺪ ﻭ ﭼﻬﺎﺭﭘﺎﻳﺎﻧﺘﺎﻥ ﺭﺍ ﺑﭽﺮﺍﻧﻴﺪ ﻭ ﺩﺭ ﺁ‪‬ﺎ‬
‫ﺧﺮﺩﻣﻨﺪﺍﻥ ﺭﺍﺩﻻﺋﻠﻰ ﺍﺳﺖ ﺑﺮ ﻭﺟﻮﺩ ﻭ ﺗﺮﺑﻴﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ‪ ،‬ﴰﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺯﻣﲔ ﺁﻓﺮﻳﺪﻩﺍﱘ ﻭ ﺩﺭ ﺁﻥ ﺑﺎﺯ ﻣﻰﮔﺮﺩﺍﻧﻴﻢ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺑﲑﻭﻥ ﻣﻰﺁﻭﺭﱘ »ﻣ‪‬ﻨ‪‬ﻬﺎ ﺧ‪‬ﻠﹶﻘﹾﻨﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﻓﻴﻬـﺎ‬
‫ﺨ ِﺮ ‪‬ﺟ ﹸﻜ ‪‬ﻢ ﺗﺎ ِﺭ ﹰﺓ ﺍﹸﺧ‪‬ﺮﻯ«‪.‬‬
‫ﻧ‪‬ﻌﻴ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﻣِﻨ‪‬ﻬﺎ ‪‬ﻧ ‪‬‬
‫ﻓﺮﻋﻮﻥ ﻛﻪ ﳔﻮﺕ ﺳﻠﻄﻨﺖ ﻭﺟﻮﺩﺵ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﺩﺭﻣﻘﺎﺑﻞ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﺗﺴﻠﻴﻢ ﻧﺸﺪ ﻧﺒﻮﺕ ﺁ‪‬ﺎ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩ ﻭ ﺍﺯ ﭘﺬﻳﺮﺵ ﺍﻣﺘﻨﺎﻉ ﳕﻮﺩ ﻭ ﺑﺎ ﻛﻤﺎﻝ ﻏﺮﻭﺭ ﮔﻔـﺖ‪:‬‬
‫ﺤ ِﺮ ‪‬ﻙ ﻳﺎ ﻣ‪‬ﻮﺳﻰ« ﻣﻮﺳﻰ ﺁﻣﺪﻩﺍﻯ ﺗﺎ ﺑﺎ ﺟﺎﺩﻭﻯ ﺧﻮﺩﺕ ﻣﺎ ﺭﺍ ﺍﺯ ﺩﻳﺎﺭﻣﺎﻥ ﺑﲑﻭﻥ ﻛﲎ؟!! ﻣﺎ ﻫﻢ ﺳﺤﺮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﺤﺮ ﺗﻮ ﻣﻰﺁﻭﺭﱘ ﺭﻭﺯﻯ ﺭﺍ ﻣﻌﲔ‬
‫ﺴ‪‬‬
‫ﺨﺮِﺟ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ﹶﺍﺭ‪‬ﺿِﻨﺎ ِﺑ ِ‬
‫»ﺃﹶﺟِﺌﹾﺘ‪‬ﻨﺎ ﻟِ‪‬ﺘ ‪‬‬
‫ﻛﻦ ﻛﻪ ﺑﺪﻭﻥ ﻋﺬﺭ ﺩﺭ ﺁﻧﺮﻭﺯ ﮔﺮﺩ ﺁﻳﻴﻢ ﻭ ﺑﺎ ﺟﺎﺩﻭﮔﺮﺍﻥ ﻣﺎ ﻣﺒﺎﺭﺯﻩ ﻛﻦ ﺗﺎ ﺟﻮﺍﺏ ﺟﺎﺩﻭﻯ ﺗﻮ ﺭﺍ ﺑﺪﻫﻨﺪ‪ .‬ﻣﻮﺳﻰ ﻓﺮﻣﻮﺩ‪ :‬ﺭﻭﺯﻋﻴﺪ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﻭﻗﺖ ﭼﺎﺷﺖ ﲨﻊ ﮔﺮﺩﻧﺪ‬
‫ﺭﻭﺯﻣﻼﻗﺎﺕ ﻣﺎ ﺑﺎﺷﺪ‪] .‬ﻃﻪ‪.[٥٩-٤٧:‬‬
‫ﻣﻮﺳﻰ ﻭ ﺳﺎﺣﺮﺍﻥ‬
‫ﻓﺮﻋﻮﻥ ﻣﺄﻣﻮﺭﺍﱏ ﺑﺎ ﺍﻃﺮﺍﻑ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﻋﺪﻩ ﺯﻳﺎﺩﻯ ﺳﺎﺣﺮ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﲨﻊ ﻛﺮﺩﻩ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺁﻭﺭﺩﻧﺪ ﻓﺮﻋﻮﻥ ﻗﻮﻝ ﺩﺍﺩ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻏﻠﺒﻪ ﺑﻪ ﻣﻮﺳﻰ ﺍﺯ ﻣﻘـﺮﺑﲔ ﺩﺭﮔـﺎﻫﺶ‬
‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪.‬‬
‫ﺏ ‪‬ﻣ ِﻦ ﺍﻓﹾﺘ‪‬ﺮﻯ( ﻭﺍﻯ ﺑﺮ ﴰﺎ ﲞﺪﺍ ﻧﺴﺒﺖ ﺩﺭﻭﻍ ﻧﺪﻫﻴﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺁﻣﺎﺩﮔﻰ ﺧﻮﺩ ﻣﺮﺍ ﻣﺎﻧﻨـﺪ‬
‫ﺏ ‪‬ﻭ ﻗﹶﺪ‪‬ﺧﺎ ‪‬‬
‫ﺤ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺑِﻌ‪‬ﺬﺍ ٍ‬
‫ﺴِ‬
‫ﷲ ﻛﹶﺬِﺑﹰﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻣﻮﺳﻰ ﺑﻪ ﺳﺎﺣﺮﺍﻥ ﻓﺮﻣﻮﺩ) ‪‬ﻭ ‪‬ﻳ ﹶﻠ ﹸﻜ ‪‬ﻢ ﻻﺗ‪‬ﻔﹾ ‪‬ﺘﺮ‪‬ﻭﺍ ﻋ‪ ‬ﻠﹶﻰﺍ ِ‬
‫ﺧﻮﺩﺗﺎﻥ ﺟﺎﺩﻭﮔﺮ ﻗﻠﻤﺪﺍﺩ ﻧﻜﻨﻴﺪ ﻣﻦ ﻣﺄﻣﻮﺭﻯ ﺍﺯ ﺟﺎﻧﺐ ﺁﻓﺮﻳﺪﮔﺎﺭﻡ‪ ،‬ﺧﺪﺍ ﴰﺎ ﺭﺍ ﺑﺎ ﻋﺬﺍﰉ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺧﻮﺍﻫﺪ ﻛﻮﺑﻴﺪ ﻫﺮﻛﻪ ﺑﻪ ﺧﺪﺍﺩﺭﻭﻍ ﺑﻨﺪﺩ ﺯﻳﺎﻧﻜﺎﺭ ﺍﺳﺖ‪...‬‬
‫ﻋﺪﻩﺍﻯ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺩﻭ ﺑﺮﺍﺩﺭ ﺩﻭ ﺟﺎﺩﻭﮔﺮﺍﻧﺪ‪ ،‬ﻣﻰﺧﻮﺍﻫﻨﺪ ﴰﺎ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺟﺎﺩﻭ ﺍﺯ ﺩﻳﺎﺭﺗﺎﻥ ﺑﺮﺍﻧﻨﺪ ﻭ ﻃﺮﻳﻘﻪ ﺷﺮﻳﻔﺘﺎﻥ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﻧﺪ ﻭ ﴰﺎ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺑﺮﺩﻩ ﻛﻨﻨﺪ‪ ،‬ﺣﻴﻠﻪ ﺧﻮﺩ ﺭﺍ‬
‫ﻳﻜﺠﺎ ﻛﻨﻴﺪﻭ ﺩﺭ ﺑﺮﺍﺑﺮﺷﺎﻥ ﺻﻒ ﺁﺭﺍﱙ ﳕﺎﻳﻴﺪ ﻫﺮ ﻛﻪ ﺍﻣﺮﻭﺯ ﭘﲑﻭﺯ ﮔﺮﺩﻳﺪ ﳒﺎﺕ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺳﺎﺣﺮﺍﻥ ﮔﻔﺘﻨﺪ‪ :‬ﻣﻮﺳﻰ ﺗﻮ ﺍﻭﻝ ﺳﺤﺮ ﺧﻮﺩﺕ ﺭﺍ ﺑﻜﺎﺭ ﻣﻰﺑﻨﺪﻯ ﻳﺎ ﻣﺎ ﺍﻭﻝ ﺑﻜﺎﺭ ﺑﻨﺪﱘ؟ ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﻧﻪ ﴰﺎ ﺍﻭﻝ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ‪ ،‬ﺟﺎﺩﻭﮔﺮﺍﻥ ﺳﺤﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻜﺎﺭ ﺑﺮﺩﻧﺪ‪ ،‬ﻣﺮﺩﻡ ﺍﺯ‬
‫ﺳﺤﺮ ﺁ‪‬ﺎ ﭼﻨﺎﻥ ﺧﻴﺎﻝ ﻛﺮﺩﻧﺪ ﻛﻪ ﺭﻳﺴﻤﺎ‪‬ﺎ ﻭ ﻋﺼﺎﻫﺎﺋﻴﻜﻪ ﺑﻪ ﺯﻣﲔ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ ﺑﻪ ﻣﺎﺭﻫﺎ ﻣﺒﺪﻝ ﺷﺪﻩ ﻭ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﺣﱴ ﺧﻮﺩ ﻣﻮﺳﻰ ﻧﻴﺰ ﭼﻨﺎﻥ ﺧﻴﺎﻝ ﻛﺮﺩ» ﹶﻓﺎِﺫﺍ ﺣِﺒﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‬
‫ﺤ ِﺮ ِﻫ ‪‬ﻢ ﺍﹶﻧ‪‬ﻬﺎ ‪‬ﺗﺴ‪‬ﻌﻰ«‪.‬‬
‫ﺨِﻴ ﹸﻞ ﺍِﻟﹶﻴ‪‬ﻪ ِﻣ ‪‬ﻦ ِﺳ ‪‬‬
‫ﺼ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ِﻋ ِ‬
‫ﻣﻮﺳﻰ ﺑﺎ ﺩﻳﺪﻥ ﺁﻥ ﻣﻨﻈﺮﻩ ﺗﺮﺳﻴﺪ )ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﮔﻤﺎﻥ ﻛﻨﻨﺪ ﺍﻳﻨﻬﺎ ﻭﺍﻗﻌﻴﺖ ﺍﺳﺖ( ﺧﻄﺎﺏ ﺭﺳﻴﺪ‪ :‬ﻧﺘﺮﺱ ﺗﻮ ﭘﲑﻭﺯﻯ‪ ،‬ﻋﺼﺎﻳﺖ ﺭﺍ ﺑﻴﺎﻧﺪﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺑﺎﻃﻞ ﻛﺮﺩﻩﺍﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻠﻌﻴﺪ‬
‫ﻛﺎﺭﺍﻳﻨﺎﻥ ﻛﺎﺭ ﺳﺎﺣﺮ ﺍﺳﺖ ﻭ ﺭﺳﺘﮕﺎﺭﻯ ﺍﺯ ﺳﺎﺣﺮ ﺑﺪﻭﺭ‪.‬‬
‫ﻋﺼﺎ ﺩﺭ ﺩﻡ ﺍﮊﺩﻫﺎ ﺷﺪ ﻭ ﳘﻪ ﺁﻥ ﺍﺑﺰﺍﺭ ﺭﺍ ﺑﻜﺎﻡ ﺧﻮﻳﺶ ﻓﺮﻭﺑﺮﺩ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺍﺯﺩﻳﺪﻥ ﺁﻥ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻣﻮﺳﻰ ﺳﺎﺣﺮ ﻧﻴﺴﺖ ﻭ ﻣﺒﻌﻮﺙ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭ ﻛﺎﺭﺵ ﻣﻌﺠﺰﻩ ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ‬
‫ﻣﻮﺳﻰ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ‪.‬‬
‫ﻓﺮﻋﻮﻥ ﺩﺭ ﻛﺎﺭﺵ ﻓﺮﻭﻣﺎﻧﺪ ﻭ ﺑﻪ ‪‬ﺪﻳﺪ ﻭ ﺍﺭﻋﺎﺏ ﺩﺳﺖ ﺯﺩ ﻭ ﺑﻪ ﺳﺎﺣﺮﺍﻥ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪ‪ :‬ﺁﻳﺎﰉ ﺁﻧﻜﻪ ﻣﻦ ﺍﺟﺎﺯﻩ ﺩﻫﻢ ﺑﻪ ﻣﻮﺳﻰ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻳﺪ ﺍﻭ ﺍﺳﺘﺎﺩ ﴰﺎ ﺍﺳﺖ ﻛﻪ ﺗﻌﻠﻴﻤﺘﺎﻥ ﺩﺍﺩﻩ‪،‬‬
‫ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺩﺳﺖ ﻭ ﭘﺎﻫﺎﻳﺘﺎﻥ ﺭﺍ ﺑﻪ ﻋﻜﺲ ﻣﻰﺑﺮﻡ ﻭ ﺩﺭ ﺩﺭﺧﺘﺎﻥ ﺧﺮﻣﺎ ﺑﺪﺍﺭﺗﺎﻥ ﻣﻰﺁﻭﻳﺰﻡ ﻭﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻋﺬﺍﺏ ﻛﺪﺍﻡ ﻳﻚ ﻣﺎ ﺳﺨﺖﺗﺮ ﺍﺳﺖ ﻭ ﺷﺎﺥ ﻭ ﺷﺎﻧﻪ ﻛﺸﻴﺪﻥ ﻓﺮﻋﻮﻥ‬
‫ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺍﺭﻋﺎﺏ ﻧﻜﺮﺩ ﻭ ﺩﺭﺟﻮﺍﺏ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪] :‬ﻃﻪ‪.[٧٢-٦٠:‬‬
‫ﲝﺮﺍﻥ‬
‫ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻏﻠﺒﻪ ﻋﻤﻼ ﺩﺍﺭﺍﻯ ﺩﺍﺭﻭﺩﺳﺘﻪ ﺷﺪ ﻭ ﲨﻌﻴﱴ ﳐﺎﻟﻒ ﺩﻭﻟﺖ ﻓﺮﻋﻮﻥ ﺩﺭ ﻣﺼﺮ ﺑﻮﺟﻮﺩ ﺁﻣﺪ ﻓﺮﻋﻮﻥ ﺑﺮ ﺷﺪﺕ ﺧﻔﻘﺎﻥ ﺍﻓﺰﻭﺩ ﻭ ﭘﲑﻭﺍﻥ ﻣﻮﺳﻰ ﺭﺍ ﻣﻮﺭﺩ ﺍﺫﻳﺖ ﻭ‬
‫ﺍﻫﺎﻧﺖ ﻗﺮﺍﺭ ﺩﺍﺩ ]ﺷﻌﺮﺍﺀ‪ .[٥٦-٥٣:‬ﻓﺮﻋﻮﻥ ﻣﺄﻣﻮﺭﺍﱏ ﺑﺮﺍﻯ ﲨﻊ ﻟﺸﮕﺮﻳﺎﻥ ﺩﺭ ﺷﻬﺮ ﻓﺮﺳﺘﺎﺩ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﭘﻴﻐﺎﻡ ﺩﺍﺩ ﻛﻪ ﻣﻮﺳﻰ ﻭ ﭘﲑﻭﺍﻥ ﺍﻭ ﮔﺮﻭﻩﺍﻧﺪﻛﻰ ﻫـﺴﺘﻨﺪ ﻭ ﺩﻭﻟـﺖ ﺭﺍ‬
‫ﺧﺸﻤﮕﲔ ﻛﺮﺩﻩﺍﻧﺪ ﻭﱃ ﺩﻭﻟﺖ ﺑﺮ ﺍﻭﺿﺎﻉ ﻣﺴﻠﻂ ﻭ ﻣﺮﺍﻗﺐ ﻛﺎﺭﻫﺎ ﺍﺳﺖ‪.‬‬
‫ﮔﺮﻭﻫﻰ ﺍﺯ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺑﻪ ﻓﺮﻋﻮﻥ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﻓﺘﻨﻪ ﺭﺍ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﲞﻮﺍﺑﺎﻥ ﻭ ﻧﮕﺬﺍﺭ ﻣﻮﺳﻰ ﻭ ﻗﻮﻣﺶ ﺍﺯ ﺣﻜﻮﻣﺖ ﺗﻮ ﻭ ﺗﻘﺪﻳﺲ ﺧﺪﺍﻳﺎﻧﺖ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﳑﻠﻜﺖ ﺍﻓـﺴﺎﺩ‬
‫ﻛﻨﻨﺪ‪ .‬ﻓﺮﻋﻮﻥ ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ‪ »:‬ﺳ‪‬ﻨ ﹶﻘِﺘ ﹸﻞ ﺍﹶﺑ‪‬ﻨﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﻧﺴ‪ ‬ﺘﺤ‪‬ﲕ ﻧِﺴﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﺍِﻧ‪‬ﺎ ﹶﻓ ‪‬ﻮ ﹶﻗ ‪‬ﻬ ‪‬ﻢ ﻗﺎ ِﻫﺮ‪‬ﻭ ﹶﻥ« ﳘﭽﻨﺎﻥ ﭘﺴﺮﺍﻧﺸﺎﻥ ﺭﺍ ﺳﺮ ﺑﺮﻳﺪﻩ ﻭ ﺯﻧﺎﻧﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ ﻣﺎ ﺑﺮﺗﺮﱘ‪،‬‬
‫ﺣﻜﻮﻣﺖ ﻭ ﻗﻬﺮ ﺩﺭ ﺩﺳﺖ ﻣﺎ ﺍﺳﺖ‪.‬‬
‫ﻣﻮﺳﻰ ﺩﺭﺟﻮﺍﺏ ﺍﻳﻦ ‪‬ﺪﻳﺪ ﮔﻔﺖ‪ :‬ﻗﻮﻡ ﻣﻦ ﺍﺯ ﺧﺪﺍ ﻳﺎﺭﻯ ﺟﻮﻳﻴﺪ ﻭ ﺧﻮﻳﺸﱳﺩﺍﺭ ﺑﺎﺷﻴﺪ ﺯﻣﲔ ﻭ ﳑﻠﻜﺖ ﻣﺎﻝ ﺧﺪﺍ ﺍﺳﺖ ‪‬ﺮ ﻛﺲ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﻛﻪ ﺧﻮﺍﻫﺪ ﻣﻴﺪﻫﺪ ﻭ ﻋﺎﻗﺒﺖ ﻣـﺎﻝ‬
‫ﭘﺮﻫﻴﺰﻛﺎﺭﺍﻥ ﺍﺳﺖ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﻣﻮﺳﻰ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺗﻮﺁﱙ ﺩﺭ ﺍﺫﻳ‪‬ﺖ ﺑﻮﺩﱘ ﻭ ﺍﻛﻨﻮﻥ ﻛﻪ ﺗﻮ ﺁﻣﺪﻩﺍﻯ ﺑﺎﺯ ﺩﺭ ﺍﺫﻳ‪‬ﺖ ﻭ ﻧﺎﺭﺍﺣﺖ ﻫﺴﺘﻴﻢ‪ .‬ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺍﻣﻴﺪ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﴰﻨﺘﺎﻥ‬
‫ﺭﺍ ﻫﻼﻙ ﻛﻨﺪ ﻭ ﴰﺎ ﺭﺍ ﺟﺎﻧﺸﲔ ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﺒﻴﻨﺪ ﭼﻄﻮﺭ ﻛﺎﺭ ﻣﻰﻛﻨﻴﺪ ]ﺍﻋﺮﺍﻑ‪.[١٢٩-١٢٧:‬‬
 ‫ﺩﺭ ﺁﻥ ﺩﻭﺭﺍﻥ ﺑﻮﺩ ﻛﻪ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ »ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﺍﺯ ﻗﺒﻴﻞ ﻃﻮﻓﺎﻥ‪ ،‬ﻣﻠﺦ ﻭ ﻏﲑﻩ ﺑﻪ ‪ ٩‬ﻭﺍﺣﺪ ﺭﺳﻴﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺗﺴﻊ« ﮔﺬﺷﺖ‪ .‬ﻫﺮ ﻭﻗﺖ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺑﻼﻫﺎ ﻭ ﻣﻌﺠﺰﻩﻫﺎ‬
‫ﻇﺎﻫﺮ ﻣﻰﺷﺪ ﺩﺭ ﻣﻘﺎﻡ ﻋﺠﺰ ﺍﺯ ﻣﻮﺳﻰ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﲞﻮﺍﻫﺪ ﺗﺎ ﺑﻼ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﱪﺩ ﻭ ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﺍﳝﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺁﻭﺭﺩ ﻭﱃ ﭘﺲ ﺍﺯ ﻛﺸﻒ ﺑﻼ ﺑﻪ ﻗﻮﻝ ﺧـﻮﺩ ﻋﻤـﻞ‬
‫ﳕﻰﻛﺮﺩﻧﺪ ﺟﺮﻳﺎﻥ ﺑﺪﻳﻦ ﻣﻨﻮﺍﻝ ﺑﻮﺩ ﻛﻪ ﻣﻮﺳﻰ ﻣﺄﻣﻮﺭ ﺷﺪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﻣﺼﺮ ﺑﲑﻭﻥ ﺑﺮﺩ‪.‬‬
‫ﺧﺮﻭﺝ‬
‫ﺍﺯ ﺧﺪﺍ ﺩﺳﺘﻮﺭ ﺻﺮﻳﺢ ﺭﺳﻴﺪ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺷﺒﺎﻧﮕﺎﻩ ﺍﺯ ﻣﺼﺮ ﺧﺎﺭﺝ ﻛﻨﺪ‪ ،‬ﺑﺪﺳﺘﻮﺭ ﻣﻮﺳﻰ ﻣﺮﺩﻡ ﺁﻣﺎﺩﻩ ﻛﻮﭺ ﺷﺪﻧﺪ ﻭ ﺷﺐ ﻫﻨﮕﺎﻡ ﺍﺯ ﻣﺼﺮ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‪ .‬ﻓﺮﻋﻮﻥ ﺍﺯ ﺭﻓﱳ‬
‫ﻣﻮﺳﻰ ﻭ ﻳﺎﺭﺍﻧﺶ ﻣﻄﻠﻊ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺗﻌﻘﻴﺐ ﺁ‪‬ﺎ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩ‪ ،‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻜﻨﺎﺭ ﺩﺭﻳﺎﻯ ﺳﺮﺥ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﻟﺸﻜﺮﻳﺎﻥ ﻓﺮﻋﻮﻥ ﺍﺯ ﺩﻭﺭ ﺩﻳﺪﻩ ﺷﺪﻧﺪ‪ ،‬ﺑﲎ ﺍﺳـﺮﺍﺋﻴﻞ ﺩﺭ‬
‫ﺏ ﻣ‪‬ﻮﺳﻰ ﺍِﻧ‪‬ﺎ ﹶﻟ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭ ﻛﹸﻮ ﹶﻥ ﻗﺎ ﹶﻝ‬
‫ﳐﻤﺼﻪ ﻋﺠﻴﱮ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﺍﺯﺟﻠﻮ ﺍﻣﻮﺍﺝ ﺧﺮﻭﺷﺎﻥ ﺩﺭﻳﺎ ﻭ ﺍﺯﻋﻘﺐ ﺩﴰﻦ ﰉ ﺍﻣﺎﻥ ﻛﻪ ﺑﻪ ﺳﺮﻋﺖ ﻧﺰﺩﻳﻚ ﻣﻰﺷﺪ »ﻓﹶﻠِﻤ‪‬ﺎ ﺗ‪‬ﺮﺍ َﺀ ﺍﹾﻟﺠ‪‬ﻤ‪‬ﻌﺎﻥ ِ ﻗﺎ ﹶﻝ ﺍﹶﺻ‪‬ﺤﺎ ‪‬‬
‫ﹶﻛﻼﱠ ِﺍﻥﱠ ‪‬ﻣ ِﻌ ‪‬ﻰ ﺭ‪‬ﰉ ﺳ‪ ‬ﻴﻬ‪‬ﺪﻳ ِﻦ« ﭼﻮﻥ ﺩﻭﮔﺮﻭﻩ ﳘﺪﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻧﺪ ﻳﺎﺭﺍﻥ ﻣﻮﺳﻰ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎﺣﺘﻤﺎ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍﻫﻴﻢ ﺷﺪ ﺍﻳﻦ ﺩﺭﻳﺎ ﻭ ﺍﻳﻦ ﺩﴰﻦ‪.‬‬
‫ﺷﺐ ﺗﺎﺭﻳﻚ ﻭ ﺑﻴﻢ ﻣﻮﺝ ﻭ ﮔﺮﺩﺍﰉ ﭼﻨﲔ ﺣﺎﺋﻞ ﻛﺠﺎ ﺩﺍﻧﻨﺪ ﺣﺎﻝ ﻣﺎ ﺳﺒﻜﺒﺎﺭﺍﻥ ﺳﺎﺣﻠﻬﺎ‪) .‬ﺍﻯ ﺑﺴﺎ ﻛﻪ ﺯﺑﺎ‪‬ﺎﻯ ﻣﻼﻣﺖ ﺑﻪ ﺳﻮﻯ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﺸﻮﺩﻩ ﺷﺪ(‪ .‬ﻣﻮﺳﻰ ﮔﻔﺖ‪:‬‬
‫ﻧﻪ ﺧﺪﺍﱘ ﺑﺎ ﻣﻦ ﻭ ﻳﺎﺭﻣﻦ ﻭ ﻣﻦ ﺑﺎ ﻃﺮﺡ ﻧﻘﺸﻪ ﺧﺪﺍﱙ ﺑﲑﻭﻥ ﺷﺪﻩﺍﻡ ﺩﺭ ﳘﲔ ﻫﻨﮕﺎﻡ ﻋﺼﺎ ﻛﺎﺭﺧﻮﺩﺵ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪﻣﲔ ﺑﺎﺭﻛﺮﺩ‪.‬‬
‫ﻕﻛﹶﺎﻟﻄﱠ ‪‬ﻮ ِﺩ ﺍﻟﹾﻌ‪‬ﻈﻴ ِﻢ« ﺑﻪ ﳏﺾ ﺭﺳﻴﺪﻥ ﻋﺼﺎ ﺑﺪﺭﻳﺎ‪ ،‬ﺁ‪‬ﺎﻯ ﺩﺭﻳﺎ ﺑﺸﻜﺎﻓﺖ ﻭ ﻣﺘﺤﺠﺮ ﮔﺮﺩﻳﺪ ﻭ ﺭﺍﻫﻰ ﺑﺎﺯ ﺷﺪ ﻭ ﺩﺭ‬
‫ﺤﺮِﻓﹶﺎ‪‬ﻧ ﹶﻔ ﹶﻠ ‪‬ﻖ ﻓﹶﻜﺎ ﹶﻥ ﹸﻛ ﱡﻞ ِﻓ ‪‬ﺮ ٍ‬
‫ﻚ ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫ﺏ ﺑِﻌ‪‬ﺼ ‪‬‬
‫ﺿ ِﺮ ‪‬‬
‫» ﹶﻓﺎﹶﻭ‪‬ﺣ‪‬ﻴ‪‬ﻨﺎ ﺍِﱃ ﻣ‪‬ﻮﺳﻰ ﹶﺍ ِﻥ ﺍ ‪‬‬
‫ﺩﻭ ﻃﺮﻑ ﺁﻥ ﺭﺍﻩ ﺁ‪‬ﺎ ﻣﺎﻧﻨﺪ ﻛﻮﻩ ﺑﺰﺭﮔﻰ ﺟﺎﻣﺪ ﻭ ﰉ ﺣﺮﻛﺖ ﻣﺎﻧﺪﻧﺪ ﺧﺎﻟﻖ ﻛﺎﻳﻨﺎﺕ ﺻﻔﺖ ﻣﻴﻌﺎﻥ ﻭ ﺟﺮﻳﺎﻥ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﺮﺩﺍﺷﺖ ﳘﭽﻨﺎﻧﻜﻪ ﺳﻮﺯﺍﻧﺪﻥ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﺩﺭ ﻗﺼﻪ ﺍﺑﺮﺍﻫﻴﻢ‬
‫»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ«‪ ،‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺳﺮﻋﺖ ﻭﺍﺭﺩ ﺁﻥ ﺭﺍﻩ ﺷﺪﻩ ﻭﺑﻪ ﻃﺮﻑ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺭﻓﺘﻨﺪ ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﻓﺮﻋﻮﻥ ﺑﺎ ﻟﺸﮕﺮﻳﺎﻧﺶ ﺭﺳﻴﺪﻧﺪ ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺎﺯﺩﻳﺪﻩ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﺗﺎ ﺑـﲎ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺗﻌﻘﻴﺐ ﳕﺎﻳﻨﺪ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺁ‪‬ﺎ ﺁ‪‬ﺎﻯ ﺩﺭﻳﺎ ‪‬ﻢ ﺁﻣﺪ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺷﺮﻭﻉ ﺑﺪﺳﺖ ﻭ ﭘﺎ ﺯﺩﻥ ﳕﻮﺩﻧﺪ‪) .‬ﺷﻌﺮﺍﺀ‪.(٦٤-٦١:‬‬
‫ﺖ ِﺑ ِﻪ ﺑ‪‬ﻨ‪‬ﻮﺍِﺳ‪‬ﺮﺍﺋﻴ ﹶﻞ ‪‬ﻭ ﺍﹶﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﹾ ‪‬ﻤﺴ‪ ‬ﻠِﻤ ‪‬ﻦ« ﻭﱃ ﺧﺪﺍﻭﻧﺪ ﺗﻮﺑﻪ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﺮﺩﻩ ﻭﺩﺭ ﺟﻮﺍﺑﺶ )ﻛﻪ ﻓﺮﻋﻮﻥ‬
‫ﺖ ﹶﺍﻧ‪ ‬ﻪ ﻻﺍِﻟ ‪‬ﻪ ِﺍﻻﹼ ﺍﻟﱠﺬﻯ ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﻓﺮﻋﻮﻥ ﭼﻮﻥ ﻣﺮﮒ ﺭﺍ ﻣﻌﺎﻳﻨﻪ ﺩﻳﺪ ﮔﻔﺖ‪» :‬ﺁ ‪‬ﻣ ‪‬ﻨ ‪‬‬
‫ﻧﺸﻨﻴﺪ( ﻓﺮﻣﻮﺩ‪ :‬ﺍﻛﻨﻮﻥ ﺍﳝﺎﻥ ﻣﻰﺁﻭﺭﻯ ﺣﺎﻝ ﺁﻧﻜﻪ ﭘﻴﺸﺘﺮ ﻋﺼﻴﺎﻥ ﻛﺮﺩﻯ ﻭ ﺍﺯ ﻣﻔﺴﺪﺍﻥ ﺑﻮﺩﻯ‪ ،‬ﺍﻣﺮﻭﺯ ﻓﻘﻂ ﺟﺴﺪ ﺗﻮ ﺭﺍ ﺑﲑﻭﻥ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺩﺭ ﺩﺳﺘﺮﺱ ﻣﺮﺩﻣﺎﻥ ﻗﺮﺍﺭ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ ﺗﺎ‬
‫ﺑﻪ ﺁﻳﻨﺪﮔﺎﻥ ﻋﱪﺗﻰ ﺑﺎﺷﻰ ﻭ ﺑﺪﺍﻧﻨﺪ ﻋﺎﻗﺒﺖ ﺩﴰﻨﺎﻥ ﺣﻖ ﻭ ﻋﺎﻗﺒﺖ ﺟﺒﺎﺭﺍﻥ ﭼﻨﲔ ﺍﺳﺖ‪) .‬ﻳﻮﻧﺲ‪.(٩٢-٩٠:‬‬
‫ﺩﺭ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ‬
‫]ﻳﻮﻧﺲ‪.[٩٣:‬‬
‫ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﭼﻮﻥ ﺑﻪ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﺯﻧﺪﮔﻰ ﻧﻮﻳﲎ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺍﺳﺎﺭﺕ ﻓﺮﻋﻮﻧﻴﺎﻥ ﺭﺳﺘﻨﺪ ﻭﱃ ﺭﻭﻯ ﺟﻬﺎﻟﱴ ﻛﻪ ﺩﺍﺷﺘﻨﺪ ﻗﺪﺭ ﺁ‪‬ﻤﻪ ﻧﻌﻤﺖ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﻣﺮﺗﺒﺎ‬
‫ﺧﺪﺍ ﺭﺍ ﻋﺼﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻭ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﺯﲪﺖ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ﻣﻦ ﻭﺳﻠﻮﻯ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﻣﺪ‪‬ﺎ ﺍﺯ ﺁﻥ ﺩﻭ ﺍﺭﺗﺰﺍﻕ ﻛﺮﺩﻧﺪ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﻣ ‪‬ﻦ«‬
‫ﻭ »ﺳﻠﻮﻯ« ﺑﺎ ﺍﻳﻦ ﳘﻪ ﻣﻌﺠﺰﺍﺕ ﭼﻮﻥ ﺩﺭ ﺁﺑﺎﺩﻳﻬﺎﻯ ﺳﻴﻨﺎ ﺑﮕﺮﻭﻫﻰ ﺑﺖ ﭘﺮﺳﺖ ﺑﺮﺧﻮﺭﺩﻧﺪ ﮔﻔﺘﻨﺪ‪] :‬ﺍﻋﺮﺍﻑ‪ .[١٣٨:‬ﻣﻮﺳﻰ ﺑﺮﺍﻯ ﻣﺎ ﻧﻴﺰ ﺧﺪﺍﻳﺎﱏ ﺑﺴﺎﺯ‪.‬‬
‫ﺍﺯ ﳊﺎﻅ ﺁﺏ ﺩﺭ ﻣﻀﻴﻘﻪ ﺷﺪﻧﺪ ﺑﺪﺳﺘﻮﺭ ﺧﺪﺍ ﻣﻮﺳﻰ ﻋﺼﺎ ﺭﺍ ﺑﻪ ﺳﻨﮓ ﺯﺩ‪ ،‬ﺩﻭﺍﺯﺩﻩ ﭼﺸﻤﻪ ﺍﺯﺁﻥ ﺟﺎﺭﻯ ﮔﺮﺩﻳﺪ ﺑﻨﺎ ﺷﺪ ﻫﺮ ﻳﻚ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﮔﺮﻭﻩ ﺍﺯ ﭼـﺸﻤﻪﺍﻯ ﺁﺏ ﮔﲑﻧـﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪.[٦٠:‬‬
‫ﺍﺯ ﲨﻠﻪ ﻭﻗﺎﻳﻊ ﺻﺤﺮﺍﻯ ﺳﻴﻨﺎ ﺩﺍﺳﺘﺎﻥ ﮔﺎﻭﻛﺸﻰ ﺍﺳﺖ ﻛﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﻣﻮﺭﺩ ﭘﻴﺪﺍﻛﺮﺩﻥ ﻗﺎﺗﻠﻰ ﺍﳒﺎﻡ ﺩﺍﺩﻧﺪ‪ ،‬ﺁﻥ ﻣﺎﺟﺮﻯ ﻛﺎﺭﻯ ﺑﺲ ﻣﻬﻢ ﺑﻮﺩ ﻛﻪ ﺩﺭ »ﺑﻘﺮ« ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺑﻘﺮﻩ ﺑﲎ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﻣﺸﺮﻭﺣﹰﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﺎﻣﺮﻯ‬
‫ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺳﻴﻨﺎ ﻣﺄﻣﻮﺭﻳﺖ ﻳﺎﻓﺖ ﻛﻪ ﻣﺪﺗﻰ ﺩﻭﺭ ﺍﺯ ﻗﻮﻡ ﺧﻮﺩ ﺩﺭ ﳏﻠﻰ ﺑﻪ ﻣﻨﺎﺟﺎﺕ ﺧﺪﺍ ﭘﺮﺩﺍﺧﺘﻪ ﻭﺍﺯﺧﺪﺍﻭﻧﺪ ﻗﺎﻧﻮﱏ ﺑﺮﺍﻯ ﺍﺩﺍﺭﻩ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻴﺎﻭﺭﺩ ﻳﻌﲎ‬
‫ﺍﻟﻮﺍﺡ ﺗﻮﺭﺍﺕ ﺭﺍ‪.‬‬
‫ﺩﺭ ﺁﻳﻪﺍﻯ ﻣﻰﺧﻮﺍﻧﻴﻢ ﻛﻪ ﻣﺪﺕ ﺧﺪﺍ ﭼﻬﻞ ﺭﻭﺯ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺁﻳﻪ ﺩﻳﮕﺮ ﺳﻰ ﺭﻭﺯ ﻭﱃ ﺩﻩ ﺭﻭﺯ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪.‬‬
‫]ﺑﻘﺮﻩ‪ .[٥١:‬ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﭼﻬﻞ ﺑﻮﺩﻥ ﺻﺮﻳﺢ ﺍﺳﺖ ﻭﱃ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٤٢:‬ﻭﻋﺪﻩ ﻣﻼﻗﺎﺕ ﺭﺍ ﺳﻰ ﺭﻭﺯ ﺫﻛﺮ ﻣﻰﻛﻨﺪ ﻛﻪ ﺩﻩ ﺭﻭﺯ ﺩﻳﮕﺮ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ‪.‬‬
‫ﺑﻪ ﻧﻈﺮﻡ ﻭﻋﺪﻩ ﺍﺯ ﺍﻭﻝ ﭼﻬﻞ ﺷﺐ ﺑﻮﺩﻩ ﻭﱃ ﺫﻛﺮ ﺳﻰ ﺷﺐ ﻭ ﺍﻓﺰﻭﺩﻥ ﺩﻩ ﺷﺐ ﺑﺮﺍﻯ ﺍﻣﺘﺤﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺍﻭﻝ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ‪ ٣٠‬ﺭﻭﺯ ﻣﺮﺍﺟﻌﺖ‬
‫ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﭼﻮﻥ ﺑﻨﺎ ﺷﺪ ﺩﻩ ﺭﻭﺯ ﺩﻳﮕﺮ ﲟﺎﻧﺪ ﺁﻳﺎ ﺩﺭ ﺍﻳﻦ ﺩﻩ ﺭﻭﺯ ﺍﺳﺘﻘﺎﻣﺖ ﺧﻮﺍﻫﻨﺪ ﻭﺭﺯﻳﺪ ﻳﺎ ﻧﻪ ﻭ ﭼﻮﻥ ﺳﻰ ﺭﻭﺯ ﮔﺬﺷﺖ ﻭﻣﻮﺳﻰ ﻧﻴﺎﻣﺪ ﺳﺎﻣﺮﻯ ﻓﻮﺭﺍ ﺟﺮﻳﺎﻥ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﭘﻴﺶ‬
‫ﺁﻭﺭﺩ ﻭ ﺑﺎ ﻳﺎﺭﺍﻥ ﺧﻮﻳﺶ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩﺕ ﺁﻥ ﺧﻮﺍﻧﺪ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﭼﻮﻥ ﺑﺮﮔﺸﱳ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻄﻮﻝ ﺍﳒﺎﻣﻴﺪ ﺳﺎﻣﺮﻯ ﻣﻘﺪﺍﺭﻯ ﺯﻳﻮﺭﺁﻻﺕ ﺍﺯ ﻣﺮﺩﻡ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺧﻮﻳﺶ ﲨﻊ ﻛﺮﺩﻩ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺫﻭﺏ ﻛﺮﺩﻩ ﺑﺼﻮﺭﺕ ﮔﻮﺳﺎﻟﻪﺍﻯ‬
‫ﺩﺭﺁﻭﺭﺩ ﻭ ﺁﻥ ﺻﺪﺍﻯ ﮔﺎﻭ ﺩﺍﺷﺖ )ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﺭﺟﻮﻑ ﺁﻥ ﺩﺳﺘﮕﺎﻫﻬﺎﱙ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ ﺑﺎﺩﻛﻪ ﺍﺯ ﻋﻘﺐ ﺁﻥ ﻭﺍﺭﺩ ﻣﻰﺷﺪ ﺩﺭ ﺍﺻﻄﻜﺎﻙ ﺑﺎ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﺑﺼﻮﺭﺕ ﺻﺪﺍﻯ ﮔﺎﻭ‬
‫ﺍﺯ ﺩﻫﺎﻧﺶ ﺧﺎﺭﺝ ﻣﻰﺷﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ]ﻃﻪ‪(.[٨٨:‬‬
‫ﺳﺎﻣﺮﻯ ﭼﻮﻥ ﺍﺯ ﺳﺎﺧﱳ ﮔﻮﺳﺎﻟﻪ ﻓﺎﺭﻍ ﺷﺪ ﺑﺎ ﻋﺪﻩﺍﻯ ﺍﺯ ﳘﺪﺳﺘﺎﻥ ﺧﻮﻳﺶ ﻣﺮﺩﻡ ﺭﺍ ﺑﻌﺒﺎﺩﺕ ﮔﻮﺳﺎﻟﻪ ﺧﻮﺍﻧﺪﻧﺪﻭ ﮔﻔﺘﻨﺪ‪» :‬ﻫﺬﺍ ِﺍﹶﻟ ‪‬ﻬ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺍِﻟ ‪‬ﻪ ﻣ‪‬ﻮﺳﻰ« ﺍﻳﻦ ﻣﻌﺒﻮﺩ ﴰﺎ ﻭ ﻣﻌﺒﻮﺩ ﻣﻮﺳﻰ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻮﺳﻰ ﻣﻌﺒﻮﺩ ﺧﻮﻳﺶ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩ ﻭ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﺑﻄﻮﺭ ﺭﻓﺖ‪.‬‬
‫ﻫﺎﺭﻭﻥ ﻛﻪ ﺟﺎﻧﺸﲔ ﻣﻮﺳﻰ ﺑﻮﺩ ﺑﺎ ﺍﻳﻦ ﺍﻣﺮ ﺑﻪ ﳐﺎﻟﻔﺖ ﺑﺮﺧﺎﺳﺖ ﻭ ﮔﻔﺖ‪:‬ﻣﺮﺩﻡ ﭘﺮﻭﺭﺩﮔﺎﺭ ﴰﺎ ﺧﺪﺍﻯ ﺭﲪﻦ ﺍﺳﺖ ﻧﻪ ﺍﻳﻦ ﮔﻮﺳﺎﻟﻪ ﺍﺯ ﻣﻦ ﭘﲑﻭﻯ ﻛﻨﻴﺪ ﻭﺍﺯ ﻋﺒﺎﺩﺕ ﺁﻥ ﺩﺳـﺖ‬
‫ﺑﺮﺩﺍﺭﻳﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺗﺎ ﺑﺮﮔﺸﱳ ﻣﻮﺳﻰ ﺑﻪ ﺁﻥ ﻋﺒﺎﺩﺕ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻃﻮﺭ ﺑﻪ ﻣﻮﺳﻰ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﺳﺎﻣﺮﻯ ﺧﱪﺩﺍﺩ‪ ،‬ﻣﻮﺳﻰ ﺑﻪ ﻋﺠﻠﻪ ﻭ ﺍﻧﺪﻭﻫﻨﺎﻙ ﻭ ﺧﺸﻤﮕﲔ ﲟﻴﺎﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎﺯﮔﺸﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺑﺎﺩ ﻣﻼﻣﺖ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ‪»:‬ﻳﺎ ﹶﻗ ‪‬ﻮ ِﻡ‬
‫ﻀﺐ‪ ‬ﻣ ‪‬ﻦ ‪‬ﺭِﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﻮ‪‬ﻋِﺪﻯ؟!«‬
‫ﺤﻞﱠ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻏ ‪‬‬
‫ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﻌ ‪‬ﺪ ﹶﺃ ‪‬ﻡ ‪‬ﺭﺑ‪ ‬ﱡﻜ ‪‬ﻢ ﻭ‪‬ﻋ‪‬ﺪﹰﺍَﺣ‪‬ﺴﻨﺎﹰﺃﹶﻓﹶﻄﺎ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﻡ ﹶﺍ ‪‬ﺭ ‪‬ﺩ‪‬ﺗ ‪‬ﻢﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﻣﺮﺩﻡ ﺗﻘﺼﲑ ﺭﺍ ﺑﻪ ﮔﺮﺩﻥ ﺳﺎﻣﺮﻯ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ ﺍﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩ‪ .‬ﻣﻮﺳﻰ ﺁﻧﮕﺎﻩ ﺑﻪ ﺑﺮﺍﺩﺭﺵ ﻫﺎﺭﻭﻥ ﭘﺮﺧﺎﺵ ﻛﺮﺩ ‪:‬ﭼﺮﺍ ﮔﺬﺍﺷﱴ ﺍﻳﻨﻜﺎﺭ ﻛﻨﻨﺪ ﻭ ﺳﺮﻫﺎﺭﻭﻥ ﺭﺍ ﮔﺮﻓﺖ ﻭ‬
‫ﭘﻴﺶ ﺧﻮﺩ ﻛﺸﻴﺪ‪ .‬ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪ :‬ﭘﺴﺮ ﻣﺎﺩﺭﻡ ﺳﺮ ﻭ ﺭﻳﺶ ﻣﺮﺍ ﻣﮕﲑ ﻣﺮﺩﻡ ﻣﺮﺍ ﺑﻴﭽﺎﺭﻩ ﻛﺮﺩﻧﺪ ﻭ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻜﺸﻨﺪﻡ‪ ،‬ﺗﺮﺳﻴﺪﻡ ﺑﮕﻮﱙ ﻣﻴﺎﻥ ﺑﲔ ﺍﺳﺮﺍﺋﻴﻞ ﻧﻔﺎﻕ ﺍﻓﻜﻨﺪﻯ ﻭ ﻓﺮﻣﺎﱎ ﺭﺍ‬
‫ﻣﺮﺍﻋﺎﺕ ﻧﻜﺮﺩﻯ‪.‬‬
‫ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻧﮕﺎﻩ ﺑﻪ ﺳﺮﺍﻍ ﺳﺎﻣﺮﻯ ﺁﻣﺪ‪ :‬ﺍﻳﻦ ﭼﻪ ﻭﺿﻌﻰ ﺍﺳﺖ ﭘﻴﺶ ﺁﻭﺭﺩﻯ؟!‬
‫ﺳﺎﻣﺮﻯ ﮔﻔﺖ‪ :‬ﺁﻧﭽﻪ ﺍﻳﻦ ﻣﺮﺩﻡ ﻧﺪﺍﻧﺴﺘﻨﺪ ﻣﻦ ﺩﺍﻧﺴﺘﻢ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺩﻳﻦ ﺗﻮ ﺍﺧﺬ ﻛﺮﺩﻩ ﺳﭙﺲ ﺭﻫﺎ ﻛﺮﺩﻡ ﻭ ﻧﻔﺲ ﻣﻦ ﺍﻳﻦ ﭼﻨﲔ ﻭﺍﺩﺍﺭﻡ ﻛﺮﺩ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ »ﺍﺛﺮ«‪.‬‬
‫ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺑﺮﻭ ﺣﻖ ﻧﺪﺍﺭﻯ ﺑﺎ ﻛﺴﻰ ﺍﻓﺖ ﻭ ﺧﻴﺰ ﻭ ﮔﻔﺘﮕﻮ ﻭﻣﻌﺎﺷﺮﺕ ﻛﲎ ﻭﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﳕﺎﱙ ﻭ ﺍﻳﻦ ﻣﻌﺒﻮﺩﻳﻜﻪ ﺑﻪ ﺁﻥ ﻋﺒﺎﺩﺕ ﻛﺮﺩﻯ ﺭﻳﺰﺭﻳﺰ ﻛﺮﺩﻩ ﻭﺑﺪﺳﺖ ﺑﺎﺩ ﺩﺭ ﺩﺭﻳﺎ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪) ،‬ﻃﻪ‪ (٩٧-٨٥:‬ﻋﺒﺎﺩﺕ ﮔﻨﻨﺪﮔﺎﻥ ﮔﻮﺳﺎﻟﻪ ﺗﻮﺑﻪ ﻛﺮﺩﻧﺪ‪ ،‬ﻓﺘﻨﻪ ﻓﺮﻭﻧﺸﺴﺖ‪.‬‬
‫ﻧﻜﺎﺗﻰ ﭼﻨﺪ ﺩﺭ ﺑﺎﺭﻩ ﻣﻮﺳﻰ‬
‫* ﻗﺘﻞ ﻗﺒﻄﻰ*‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ ﺧﻮﺍﻧﺪﱘ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﺮﺍﺋﻴﻞ ﻳﻚ ﻧﻔﺮ ﻣﺼﺮﻯ ﺭﺍ ﻛﺸﺖ ﺑﺎﻳﺪ ﺩﻳﺪ ﺍﻳﻦ ﭼﻪ ﻗﺘﻠﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﮔﺮ ﻗﻀﻴﻪ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﺍﺳﻼﻡ ﭘﻴﺠﻮﱙ ﻛﻨﻴﻢ ﺑﺎﻳﺪ‬
‫ﮔﻔﺖ‪ :‬ﻗﺘﻞ ﻗﺒﻄﻰ ﺍﺷﻜﺎﱃ ﻧﺪﺍﺷﺖ ﺯﻳﺮﺍ ﻣﺼﺮﻳﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻛﺎﻓﺮ ﺣﺮﰉ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﺴﺮﺍﻥ ﺁ‪‬ﺎ ﺭﺍ ﺳﺮﺑﺮﻳﺪﻩ ﻭ ﺩﺧﺘﺮﺍﻧﺸﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﻭ ﺑﺮﺩﻩ ﺧﻮﻳﺶ ﺑﻪ ﺣﺴﺎﺏ‬
‫ﻣﻰﺁﻭﺭﺩﻧﺪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻔﺮﻋﻮﻥ ﮔﻔﺖ‪] ،‬ﺷﻌﺮﺍﺀ‪ .[٢٢:‬ﻳﻌﲎ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍﺑﺮﺩﻩ ﮔﺮﻓﺘﻪﺍﻯ ﻭ ﻧﻴﺰ ﺑﻪ ﻓﺮﻋﻮﻥ ﻣﻰﮔﻔﺖ ]ﻃﻪ‪ .[٤٧:‬ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﺎ ﻣﺎ ﺑﻔﺮﺳـﺖ ﻭ‬
‫ﻋﺬﺍﺑﺸﺎﻥ ﻧﻜﻦ‪ .‬ﻗﺒﻄﻴﺎﻥ ﺭﺍﺟﻊ ﺑﻪ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﻣﻰﮔﻔﺘﻨﺪ‪] :‬ﻣﺆﻣﻨﻮﻥ‪ .[٤٧:‬ﺁﻳﺎ ﺑﻪ ﺩﻭ ﺑﺸﺮ ﻣﺜﻞ ﺧﻮﺩﻣﺎﻥ ﺍﳝﺎﻥ ﺑﻴﺎﻭﺭﱘ ﺣﺎﻝ ﺁﻧﻜﻪ ﻗﻮﻡ ﺍﻳﻨﻬﺎ ﺑﺮﺩﮔﺎﻥ ﻣﺎﺍﻧﺪ‪ .‬ﻋﻠﻰ ﻫﺬﺍ ﺷﻜﻰ ﺩﺭ‬
‫ﻛﺎﻓﺮ ﺣﺮﰉ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﳕﻰﻣﺎﻧﺪ‪.‬‬
‫ﻭﺍﻧﮕﻬﻰ ﺁﻳﻪ ]ﻗﺼﺺ‪ .[١٥:‬ﻇﻬﻮﺭﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺩﻭ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﳘﺪﻳﮕﺮ ﺭﺍ ﺑﻜﺸﻨﺪ‪ ،‬ﺑﻪ ﻧﻈﺮﻡ ﻗﺒﻄﻰ ﻣﻰﺧﻮﺍﺳﺘﻪ ﺍﺳﺮﺍﺋﻴﻠﻰ ﺭﺍ ﺑﻜﺸﺪ ﺍﻭ ﻫﻢ ﻣﻰﺧﻮﺍﺳﺘﻪ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ‬
‫ﻫﺮ ﭼﻨﺪ ﺑﻪ ﻗﺘﻞ ﻣﺼﺮﻯ ﲤﺎﻡ ﺷﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻗﺘﻞ ﻣﺼﺮﻯ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﺮﺍﺋﻴﻠﻰ ﺍﺷﻜﺎﻝ ﻧﺪﺍﺷﺘﻪ ﺩﺭ ﺻﻮﺭﺗﻴﻜﻪ ﺩﻓﺎﻉ ﺑﺪﻭﻥ ﻗﺘﻞ ﻣﻘﺪﻭﺭ ﻧﺒﻮﺩ‪ .‬ﺍﻳﻦ ﺩﻭ ﻭﺟﻪ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺳﺖ‬
‫ﻛﻪ ﻗﺘﻞ ﺭﺍ ﻋﻤﺪﻯ ﺑﮕﲑﱘ‪ .‬ﻭﱃ ﻗﺘﻞ ﻣﺼﺮﻯ ﻏﲑﻋﻤﺪﻯ ﺑﻮﺩ ﻭ ﻣﻮﺳﻰ ﳕﻰﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺸﺖ ﻛﺎﺭ ﻗﺒﻄﻰ ﺭﺍ ﲤﺎﻡ ﺧﻮﺍﻫﺪ ﻛﺮﺩﻇﻬﻮﺭ ]ﻗﺼﺺ‪ .[١٥:‬ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺍﺯ ﺍﻳﻦ‬
‫ﺍﺗﻔﺎﻕ ﺩﳋﻮﺵ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻟﻔﻆ »ﻫﺬﺍ« ﻇﺎﻫﺮﺍ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﻨﺎﺯﻋﻪ ﺁﻥ ﺩﻭﻧﻔﺮ ﺍﺳﺖ ﻳﻌﲎ ﺍﻳﻦ ﻛﺎﺭﻳﻜﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻛﺎﺭ ﺷﻴﻄﺎﱏ ﺍﺳﺖ ﻣﺮﺍ ﻧﻴﺰ ﺑﺰﲪﺖ ﺍﻧﺪﺍﺧﺖ ﻭ ﺍﻳﻨﻜﻪ ﻣﻮﺳﻰ ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﻭﺍﻗﻌﻪ ﮔﻔﺖ‪] :‬ﻗﺼﺺ‪ .[١٦:‬ﻣﺮﺍﺩﺵ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍﻳﺎ ﻣﻦ ﮔﻨﺎﻩ ﻛﺮﺩﻡ ﻭ ﻣﺴﺘﺤﻖ ﻋﺬﺍﺏ ﺷﺪﻡ ﺑﻠﻜﻪ ﻇﺎﻫﺮﺍ ﻧﻈﺮﺵ ﺑﻪ ﻭﺿﻊ ﺭﻭﺯ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍﻳﺎ ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﺑـﻪ ﺯﲪـﺖ‬
‫ﺍﻧﺪﺍﺧﺘﻢ ﻓﺮﻋﻮﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﳔﻮﺍﻫﺪ ﮔﺮﻓﺖ ﺑﺮﺍﻯ ﻣﻦ ﭼﺎﺭﻩﺍﻯ ﭘﻴﺶ ﺁﻭﺭ‪.‬‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ » ﹶﻓ ‪‬ﻐ ﹶﻔ ‪‬ﺮﹶﻟ ‪‬ﻪ« ﳘﺎﻥ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺗﻮﻓﻴﻖ ﺧﺪﺍ ﺍﺯ ﻣﺼﺮ ﻓﺮﺍﺭ ﻛﺮﺩ ﻭ ﳒﺎﺕ ﻳﺎﻓﺖ‪ ،‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰﺧﻮﺍﻧﻴﻢ ﻛﻪ ﺧﺪﺍ ﺍﻳﻦ ﻛﺎﺭ ﺑﻪ ﻣﻮﺳﻰ ﻣﻨﺖ ‪‬ﺎﺩﻩ ﻣﻰﻓﺮﻣﺎﻳﺪ‪] :‬ﻃﻪ‪ .[٤٠:‬ﺍﮔﺮ‬
‫ﻗﺘﻞ ﻣﺼﺮﻯ ﮔﻨﺎﻩ ﺑﻮﺩ ﻣﻰﺑﺎﻳﺴﺖ ﺑﻔﺮﻣﺎﻳﺪ‪ :‬ﻧﻔﺴﻰ ﺭﺍ ﻛﺸﱴ ﻭ ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺷﺪﻯ‪ -‬ﻭﺑﺎﺯ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﻣﻮﺳﻰ ﺩﺭ ﻣﻮﻗﻊ ﻣﻨﺎﺟﺎﺕ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺁ‪‬ﺎ ﻣﺮﺍ ﺩﺭ ﺑﺎﺭﻩ ﻗﺘـﻞ ﻣـﺼﺮﻯ‬
‫ﮔﻨﺎﻫﻜﺎﺭ ﻣﻰﺩﺍﻧﻨﺪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﮕﻮﻳﺪ‪ :‬ﻣﻦ ﮔﻨﺎﻫﻜﺎﺭ ﺷﺪﻩﺍﻡ ]ﻗﺼﺺ‪ .[٣٣:‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﮔﻔﺘﻪ‪] :‬ﺷﻌﺮﺍﺀ‪ .[١٤:‬ﺩﺭﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺴﺌﻮﻟﻴﱴ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺮ ﻣﻮﺳﻰ ﺫﻛﺮ‬
‫ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻟﻦ ﺗﺮﺍﱏ‬
‫ﻚ« ﻳﺎ ﺧﻮﺩﺵ ﺍﻳﻦ ﺗﻘﺎﺿﺎ ﺭﺍ ﻛﺮﺩ؟ ﺁﻳﺎ ﻣﻮﺳﻰ ﺩﻭﺑﺎﺭ ﺑﺎ ﺧﺪﺍ ﻣﻴﻘﺎﺕ ﺩﺍﺷﺘﻪ ﻭ‬
‫ﺁﻳﺎ ﻣﻮﺳﻰ ﺩﺭ ﺍﺛﺮ ﺍﺻﺮﺍﺭ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﻛﻪ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﻛﻮﻩ ﻃﻮﺭ ﺑﺮﺩﻩ ﺑﻮﺩ ﮔﻔﺖ‪ » :‬ﺭﺏ‪ ‬ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻄ ‪‬ﺮِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺑﻪ ﻃﻮﺭ ﺭﻓﺘﻪ ﻳﺎ ﻓﻘﻂ ﻳﻜﺒﺎﺭ؟ ﻣﻌﲎ » ‪‬ﺭﺏ‪ ‬ﹶﺃﺭِﱏ« ﭼﻪ ﺑﻮﺩ ﺁﻳﺎ ﺩﺭ ﺻﻮﺭﺕ ﺩﻭﻡ ﺍﺯ ﻣﻮﺳﻰ ﺑﻌﻴﺪ ﻧﺒﻮﺩ ﻛﻪ ﭼﻨﺎﻥ ﺗﻘﺎﺿﺎﺋﻰ ﺍﺯ ﺧﺪﺍ ﺑﻜﻨﺪ؟!‬
‫ﺸ ٍﺮ‪ «...‬ﻭ ﺩﺭ ﺁﻳﻪ ﻣﺎﺑﻌﺪ ﺁﻣﺪﻩ »ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﺟﺎﺀَﻣ‪‬ﻮﺳﻰ ﳌﻴﻘﺎﺗِﻨﺎ ‪‬ﻭ ﹶﻛﻠﱠ ‪‬ﻤ ‪‬ﻪ ‪‬ﺭﺑ‪ ‬ﻪ‬
‫ﲔ ﹶﻟ ‪‬ﻴ ﹶﻠ ﹰﺔ ‪‬ﻭ ﺃﹶﻧ‪‬ﻤ‪‬ﻤ‪‬ﻨﺎﻫﺎ ِﺑ ‪‬ﻌ ‪‬‬
‫ﺩﺭ ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ ﺍﺯ ﺁﻳﻪ ‪ ١٤١‬ﺟﺮﻳﺎﻥ ﻣﻴﻘﺎﺕ ﭼﻨﲔ ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ‪» :‬ﻭ‪‬ﻭﺍﻋ‪‬ﺪ‪‬ﻧﺎ ﻣ‪‬ﻮﺳﻰ ﺛﹶﻠﺜ ‪‬‬
‫ﻑ ﺗ‪‬ﺮﺍﱏ‪ «...‬ﻇﻬﻮﺭ ﺁﻳﻪ ﺩﺭ ﺗﻨﻬﺎﱙ ﻣﻮﺳﻰ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩﺵ ﺍﻳﻦ ﺗﻘﺎﺿﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻛﺮﺩﻩ ﻭ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﺠ‪‬ﺒ ِﻞ ﹶﻓ ِﺎ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘﺮ‪ ‬ﻣ‪‬ﻜﺎ‪‬ﻧ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﻚ ﻗﺎ ﹶﻝ ﹶﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱏ ﻭ‪‬ﻟ ِﻜ ِﻦ ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﺍِﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺏ ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻈ ِﺮﹶﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻗﺎ ﹶﻝ ‪‬ﺭ ِ‬
‫ﮔﻔﺘﻪ‪ »:‬ﺧﺪﺍﻳﺎ ﺧﻮﺩﺕ ﺭﺍ ﺑﻪ ﻣﻦ ﺑﻨﻤﺎﻳﺎﻥ ﺗﺎ ﺗﻮ ﺭﺍ ﺑﺒﻴﻨﻢ« ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺗﻮﻫﺮﮔﺰ ﻣﺮﺍ ﻧﺘﻮﺍﱏ ﺩﻳﺪ ﻭﱃ ﺑﻪ ﻛﻮﻩ ﺑﻨﮕﺮ ﻭ ﺩﺭ ﺍﺛﺮ ﲡﻠﹼﻰ ﺧﺪﺍ ﻛﻮﻩ ﺭﻳﺰﺭﻳﺰ ﺷﺪ ﻭ ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩ ﻭ ﭼﻮﻥ‬
‫ﲔ«‪.‬‬
‫ﻚ ‪‬ﻭ ﺃﹶﻧ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹸﻝ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ ‪‬‬
‫ﺖ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬ﺒ ‪‬‬
‫ﺑﻴﺪﺍﺭ ﺷﺪ ﻭ ﲝﺎﻝ ﺁﻣﺪ ﮔﻔﺖ‪ » :‬ﺳﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬‬
‫ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪﻯ ﺳﺨﻦ ﺍﺯ ﺁﻣﺪﻥ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻭ ﺁﻧﮕﺎﻩ ﺧﺪﺍ ﺟﺮﻳﺎﻥ ﺳﺎﻣﺮﻯ ﺭﺍ ﺑﻪ ﻣﻮﺳﻰ ﺧﱪ ﻣﻰﺩﻫﺪ‪ ،‬ﻣﻮﺳﻰ ﺧﺸﻤﮕﲔ ﺑﻪ ﺳﻮﻯ ﻗﻮﻡ ﺑﺮﻣﻴﮕﺮﺩﺩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ‬
‫ﺡ‪«...‬‬
‫ﺐ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﹾﻟﺎﹶﻟﹾﻮﺍ ‪‬‬
‫ﻀ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﻫﺎﺭﻭﻥ ﭘﺮﺧﺎﺵ ﻣﻰﳕﺎﻳﺪ ﻭ ﺍﻟﻮﺍﺡ ﺗﻮﺭﺍﺕ ﺭﺍ ﺑﻜﻨﺎﺭﻯ ﻣﻰﺍﻧﺪﺍﺯﺩ ﻭ ﺁﻧﮕﺎﻩ ﻣﻰﮔﻮﻳﺪ‪» :‬ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ‪‬ﺳ ﹶﻜ ‪‬‬
‫ﭘﺲ ﺍﺯ ﳘﻪ ﺍﻳﻦ ﻣﺎﺟﺮﺍﻫﺎ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ]ﺍﻋﺮﺍﻑ‪ .[١٥٥:‬ﺍﺯ ﺁﻳﻪ ﺍﺧﲑ ﻫﻢ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺎ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺑﻪ ﻃﻮﺭ ﺭﻓﺘﻪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﻟﺮﺯﻩ‬
‫ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻴﻢ ﻣﺮﺍﺩ ﺍﺯ »ﻣﻴﻘﺎﺗِﻨﺎ« ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﳘﺎﻥ ﻣﻴﻘﺎﺕ ﺍﻭ‪‬ﻝ ﺍﺳﺖ ﻭ ﺑﺮﺩﻥ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺑﻌﺪﹰﺍ ﺑﻄﻮﺭ ﻣﺴﺘﻘﻞ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﻋﻠﹼﺖ ﺍﻳﻨﻜﻪ ﺁ‪‬ﺎ ﺭﺍ ﻟﺮﺯﻩ ﮔﺮﻓﺘﻪ ﻭ ﻣﺮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮﹰﺍ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﻔﺘﻨﺪ‪ :‬ﺧﺪﺍ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﺑﻪ ﻣﺎ ﻧﺸﺎﻥ ﺑﺪﻩ ]ﺑﻘﺮﻩ‪ .[٥٥:‬ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﻧﺴﺎﺀ‪.[١٥٣:‬‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ﹰﺓ« ﳘﺎﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ ﻭﺍﻧﮕﻬﻰ ﺩﺭ ﺩﻭ ﺁﻳﻪ ﺍﺧﲑ ﻛﻪ ﺍﺧﺬ‬
‫ﭼﻮﻥ ﻋﻠﹼﺖ ﺭﺟﻔﻪ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﺩﺭ ﺁﻳﻪ »ﻭ‪‬ﺍﺧ‪‬ﺘﺎﺭﻣ‪‬ﻮﺳﻰ‪ «...‬ﺫﻛﺮ ﻧﺸﺪﻩ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﻛﻪ ﮔﻮﻳﻨﺪﮔﺎﻥ »ﹶﺃﺭِﻧ‪‬ﺎ ﺍ َ‬
‫ﺻﺎﻋﻘﻪ ﺑﺪﻧﺒﺎﻝ ﺁﻥ ﺩﺭﺧﻮﺍﺳﺖ‪ ،‬ﺁﻣﺪﻩ ﻣﺴﻠﹼﻤﹰﺎ ﺑﺮﺍﻯ ﳘﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
 ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﭼﻨﺎﻧﻜﻪ ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻧﻴﺰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﺣﻀﻮﺭ ﺩﺭ ﻣﻴﻘﺎﺕ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺑﻮﺩﻩ ﺑﺮﺍﻯ ﻧﺰﻭﻝ ﺗﻮﺭﺍﺕ ﻭ ﺁﻥ ﻫﻢﺑﺎ ﺣﻀﻮﺭ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ‪ ،‬ﺁﻧﻮﻗﺖ ﺑﺎﻳﺪ ﺩﻳﺪ ﭼﺮﺍ ﺩﺭ‬
‫ﻚ« ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﻣﻮﺳﻰ ﺑﻮﺩ ﻓﻘﻂ »ﹶﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱏ« ﻭ ﺭﻳﺰﺭﻳﺰ ﺷﺪﻥ ﻛﻮﻩ ﺑﻪ‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ﹰﺓ« ﺁ‪‬ﺎ ﺭﺍ ﺻﺎﻋﻘﻪ ﮔﺮﻓﺘﻪ ﻭ ﻣﺮﺩﻩ ﻭ ﺳﭙﺲ ﺯﻧﺪﻩ ﺷﺪﻧﺪ ﻭﱃ ﺩﺭ ﺟﻮﺍﺏ »ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻈ ِﺮ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺳﺆﺍﻝ »ﹶﺃﺭِﻧ‪‬ﺎ ﺍ َ‬
‫ﻭﻗﻮﻉ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻚ« ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺳﻰ ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺭﺍ‬
‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰ‪ :‬ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺭﺍ ﺩﺭ ﺍﺛﺮ ﺍﺻﺮﺍﺭ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﱃ ﻇﻬﻮﺭ »ﹶﺃﺭِﱏ ﹶﺃ ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﺑﺮﺍﻯ ﺧﻮﺩ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﮔﺮﻧﻪ ﻣﻰﮔﻔﺖ‪ :‬ﺧﺪﺍﻳﺎ ﺍﻳﻨﻬﺎ ﭼﻨﲔ ﺩﺭﺧﻮﺍﺳﺖ ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺟﺎﻯ ﮔﻔﺘﮕﻮ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺩﺭﺧﻮﺍﺳﺖ ﻣﻮﺳﻰ ﻛﻮﻩ ﺭﻳﺰﺭﻳﺰ ﺷﺪﻩ ﻭ ﻣﻮﺳﻰ ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻭﱃ ﺁﻥ ﻫﻔﺘﺎﺩ ﻧﻔﺮ ﭘﺲ ﺍﺯ ﺩﺭﺧﻮﺍﺳﺖ ﺍﺯ ﺷﺪﺕ ﺻﺎﻋﻘﻪ ﻣﺮﺩﻩﺍﻧﺪ ﺁﻳﺎ ﺍﻳﻦ ﺩﻭ‬
‫ﻭﺍﻗﻌﻪ ﺩﺭ ﻳﻚ ﻭﻗﺖ ﻭ ﺩﺭﻳﻚ ﻣﻴﻘﺎﺕ ﺍﺗﻔﹼﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻳﺎ ﺩﺭ ﺩﻭﺑﺎﺭ ﺍﷲ ﺍﻋﻠﻢ‪.‬‬
‫ﻚ« ﺭﺅﻳﺖ ﻗﻠﱮ ﺑـﻮﺩ‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ِﺮ ﹰﺓ« ﺩﻳﺪﻥ ﺧﺪﺍ ﺑﻪ ﺻﻮﺭﺕ ﺟﺴﻢ ﻭ ﻣﺎﺩ‪‬ﻩ ﺑﻮﺩ )ﻧﻌﻮﺫ ﺑﺎﷲ( ﻭﱃ ﻏﺮﺽ ﻣﻮﺳﻰ ﺍﺯ »ﹶﺃﺭِﱐ ﹶﺃ ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺍﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺩﺭﺧﺎﲤﻪ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻣﻘﺼﻮﺩ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ »ﹶﺃﺭِﻧ‪‬ﺎ ﺍ َ‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﭼﻮﻥ ﺭﺅﻳﺖ ﻗﻠﱮ ﺭﺍ ﺑﺼﻮﺭﺕ ﻋﻠﻢ ﺿﺮﻭﺭﻯ ﻣﻰﺧﻮﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺁﱏ ﺍﺯ ﻧﻈﺮﺵ ﺩﻭﺭ ﻧﺒﺎﺷﺪ ﻟﺬﺍ ﺧﺪﺍ ﺩﺭ ﺟﻮﺍﺑﺶ »ﹶﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱏ« ﮔﻔﺖ ﻳﻌﲎ ﻭﺟﻮﺩ ﺗﻮ ﺁﻥ ﻗﺪﺭﺕ‬
‫ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﺩﺭ ﺣﺎﻻﺕ ﺣﻀﺮﺕ ﺭﺳﻮﻝ »ﺻﻠﻰﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ« ﻧﻘﻞ ﺷﺪﻩ ﭼﻮﻥ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻣﻠﻜﻮﺕ ﺍﻋﻠﻰ ﻣﻰﻛﺮﺩ ﻃﻮﺭﻯ ﻭﺿﻌﺶ ﻣﻨﻘﻠﺐ ﻣﻰﺷﺪ ﻛﻪ ﺩﺳﺖ ﺑﻪ ﭘﺎﻯ ﻋﺎﻳﺸﻪ ﺯﺩﻩ‬
‫ﻣﻰﻓﺮﻣﻮﺩ‪» :‬ﻛﹶﻠِﻤﻴﲎ ﻳﺎ ﺣ‪‬ﻤ‪‬ﻴ‪‬ﺮﺍ ُﺀ« ﺍﻯ ﻋﺎﻳﺸﻪ ﺑﺎ ﻣﻦ ﺣﺮﻑ ﺑﺰﻥ‪ ،‬ﮔﻮﻳﺎ ﻣﻨﻈﻮﺭ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻣﻘﺎ ﻡ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺧﺪﺍ ﳘﻴﺸﻪ ﺩﺭ ﭼﻨﲔ ﺣﺎﱃ ﺑﺎﺷﺪ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ‬
‫ﻭﺟﻮﺩ ﺑﺸﺮ ﻃﺎﻗﺖ ﺁﻥ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺗﻮﺑﻪ ﻭ ﻛﺸﺘﺎﺭ‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻃﺮﻑ ﺧﻄﺎﺏ ﻓﻘﻂ ﭘﺮﺳﺘﺶﻛﻨﻨﺪﮔﺎﻥ ﮔﻮﺳﺎﻟﻪﺍﻧﺪ ﻧﻪ ﳘﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ‬
‫ﺩﺭﺑﺎﺭﻩ ﺗﻮﺑﻪ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﱴ ﭼﻨﲔ ﻣﻰﺧﻮﺍﻧﻴﻢ ]ﺑﻘﺮﻩ‪ » .[٥٤:‬ﹶﻃ ﹶﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﹶﺍ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﻛﻪ ﺑﺎﻓﺎﺀ ﺁﻣﺪﻩ ﻣﺒﻴ‪‬ﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺗﻮﺑﻪ ﺩﺭ ﺍﻭ‪‬ﻝ ﻧﺪﺍﻣﺖ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻛـﺸﱳ‬
‫»ﻓﹶﺘ‪‬ﻮﺑ‪‬ﻮﺍ ﺍِﱃ ﺑﺎ ِﺭِﺋ ﹸﻜ ‪‬ﻢ« ﺩﻻﻟﺖ ﺑﺮ ﻭﺟﻮﺏ ﺗﻮﺑﻪ ﻭ ﻧﺪﺍﻣﺖ ﺍﺯ ﻋﻤﻞ ﺭﺍ ﺩﺍﺭﺩ »ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﹶﺍ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﻣﻌﲎﺍﺵ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻌﻀﻰ ﺑﻌﻀﻰ ﺭﺍ ﺑﻜﺸﻨﺪ ﻣﺜﻞ ]ﻧﻮﺭ‪ .[٦١:‬ﻳﻌﲎ ﺑﻌﻀﻰ ﺑﺮ ﺑﻌﻀﻰ ﺳﻼﻡ ﻛﻨﻴﺪ ﻭ ﭼﻮﻥ ﺍﺯﻧﻈﺮ ﻗﺮﺁﻥ ﻣﻠﹼﺖ ﻭ ﺟﺎﻣﻌﻪ ﺑﻪ ﺣﻜﻢ ﻳﻚ ﺗﻦ‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﻓﺮﻣﻮﺩﻩ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﺳﺖ ﻟﺬﺍ »ﹶﺍ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻋﻤﻠﻰ ﺷﺪﻥ ﺁﻳﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﮔﻮﺳﺎﻟﻪﭘﺮﺳﺘﺎﻥ ﭘﺲ ﺍﺯ ﻧﺪﺍﻣﺖ ﺑﻪ ﺟﺎﻥ ﻫﻢ ﺍﻓﺘﺎﺩﻩ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻜﺸﻨﺪ ﺗﺎ ﻭﻗﱵ ﻛﻪ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻔﺮﻣﺎﻳﺪ ﺩﻳﮕﺮ ﺑﺲ ﺍﺳﺖ‪ .‬ﻭ ﻳﺎ ﻋﺪﻩﺍﻯ ﺍﺯ‬
‫ﺁﻧﺎﻧﻜﻪ ﻋﺒﺎﺩﺕ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﲜﺎﻥ ﻋﺒﺎﺩﺕﻛﻨﻨﺪﮔﺎﻥ ﺑﻴﺎﻓﺘﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻜﺸﻨﺪ ﺗﺎ ﺁﻥﮔﺎﻩ ﻛﻪ ﻣﻮﺳﻰ ﺑﻔﺮﻣﺎﻳﺪ ﻛﺎﰱ ﺍﺳﺖ ﺻﺪﻕ ﺗﻮﺑﻪ ﴰﺎ ﻣﻌﻠﻮﻡ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ‪ ٣٢‬ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻣﻮﺳﻰ ﮔﻔﺖ ﻫﺮ ﻛﺲ ﺧﻮﺍﺳﺘﺎﺭ ﺧﺪﺍﺳﺖ ﭘﻴﺶ ﻣﻦ ﺁﻳﺪ‪ ،‬ﺑﲎ ﻻﻭﻯ ﭘﻴﺶ ﺍﻭ ﲨﻊ ﺷﺪﻧﺪ‪ ،‬ﻣﻮﺳﻰ ﮔﻔﺖ‪ :‬ﺧﺪﺍ ﻣﻲﮔﻮﻳﺪ‪ :‬ﻫﺮ ﻛﺲ‬
‫ﺑﺮﺍﺩﺭ‪ ،‬ﺩﻭﺳﺖ ﻭ ﳘﺴﺎﻳﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﺸﺪ ﺑﲎ ﻻﻭﻯ ﻣﻮﺍﻓﻖ ﺳﺨﻦ ﻣﻮﺳﻰ ﻋﻤﻞ ﻛﺮﺩﻧﺪ ﺩﺭ ﺁﻧﺮﻭﺯ ﻗﺮﻳﺐ ﺑﻪ ﺳﻪ ﻫﺰﺍﺭ ﺗﻦ ﻛﺸﺘﻪ ﺷﺪﻧﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻪ ﻓﻮﻕ ﻓﻘﻂ ﺩﻭ ﺭﻭﺍﻳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﻭ ﺑﺮﻫﺎﻥ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﻗﺎﺑﻞ ﺍﻋﺘﻤﺎﺩ ﻧﻴﺴﺘﻨﺪ ﻭ ﻣﱳ ﻫﺮ ﺩﻭ ﻣﺸﻮﺵ ﺍﺳﺖ ﻭ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻋﺪﺩ ﻛﺸﺘﮕﺎﻥ ﺩﻩ ﻫﺰﺍﺭ ﻧﻘﻞ ﺷﺪﻩ‬
‫ﻭ ﺑﻌﻀﻰﻫﺎ ﻛﻪ ﻋﺪﺩ ﺁ‪‬ﺎ ﺭﺍ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻛﺸﺘﻪ ﺫﻛﺮ ﻛﺮﺩﻩﺍﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻏﺮﺍﻕ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ« ﺍﻧﺘﺤﺎﺭ ﺑﺎﺷﺪ‪ .‬ﺑﻪ‬
‫ﺍﳌﻴﺰﺍﻥ ﻇﻬﻮﺭ ﺁﻳﻪ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﻭ ﺍﳌﻨﺎﺭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﺯ ﺗﻮﺭﺍﺕ ﻧﻘﻞ ﻛﺮﺩﱘ ﻧﻘﻞ ﳕﻮﺩﻩ ﻭ ﻗﻀﻴ‪‬ﻪ ﺭﺍ ﺣﺘﻤﻰ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﻣﺮﺍﺩ ﺍﺯ‪»:‬ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﹶﺃ ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻧﻈﺮ ﺑﻌﻀﻰ ﻣﺮﺍﺩ ﻏﺼ‪‬ﻪ ﻣﺮﮒ ﺷﺪﻥ ﻭ ﻳﺎ ﻗﺘﻞ ﺷﻬﻮﺍﺕ ﻧﻔﺴﺎﱏ ﺍﺳﺖ ﻭﱃ ﻇﻬﻮﺭ ﺁﻳﻪ ﳐﺎﻟﻒ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻻﺕ ﺍﺳﺖ‪.‬‬
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‫ﻧﻮﺡ = ]ﺻﺎﻓﺎﺕ‪ .[٧٩:‬ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﻋﻈﻴﻢﺍﻟﺸﺄﻥ ﻛﻪ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﭼﻬﻞ ﻭﺳﻪ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﻳﺎﺩﺷﺪﻩ ﺍﻭﻟﲔ ﭘﻴﻐﻤﱪ ﺍﻭﻟﻮﺍﺍﻟﻌﺰﻡ ﻭ ﺩﺍﻋﻰ ﺗﻮﺣﻴـﺪ ﺍﺳـﺖ‪ .‬ﭼﻨﺎﻧﻜـﻪ ﻓﺮﻣـﻮﺩﻩ‪:‬‬
‫]ﻧﺴﺎﺀ‪.[١٦٣:‬‬
‫ﺍﻭ ﺑﺎ ﻟﻘﺐ »ﻋﺒﺪﺷﻜﻮﺭ« ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﻣﻔﺘﺨﺮ ﺍﺳﺖ ]ﺍﺳﺮﺍﺀ‪ .[٣:‬ﻭ ﻣﻘﺎﻡ ﺍﺻﻄﻔﺎﻯ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺯ ﲨﻠﻪ ﺭﺍﺟﻊ ﺑﻪ ﺍﻭ ﺍﺳﺖ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٣:‬‬
‫ﻋﻤﺮ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺍﮔﺮ ﺗﻨﻬﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﲑﱘ ﻋﻤﺮ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺣﺪﻭﺩ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺁﻥ ﺯﻳﺎﺩﺗﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ﻳﻌﲎ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻗﻄﻌﺎ ﺑﺎﻻ ﺑﻮﺩ ﺑﻪ ﺍﻳﻦ ﺁﻳﻪ ﺗﻮﺟﻪ ﻓﺮﻣﺎﻳﻴﺪ‪:‬‬
‫]ﻋﻨﻜﺒﻮﺕ‪ .[١٤:‬ﻳﻌﲎ‪ :‬ﻧﻮﺡ ﺭﺍ ﺑﻪ ﻗﻮﻣﺶ ﺍﺭﺳﺎﻝ ﻛﺮﺩﱘ ﻫﺰﺍﺭ ﺳﺎﻝ ﻣﮕﺮ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﻡ ﻣﺎﻧﺪ ﺳﭙﺲ ﺁ‪‬ﺎ ﺭﺍ ﺣﺎﻝ ﺁﻧﻜﻪ ﻇﺎﱂ ﺑﻮﺩﻧﺪ ﻃﻮﻓﺎﻥ ﺑﮕﺮﻓﺖ‪.‬‬
‫ﺁﻳﻪ ﺻﺮﻳﺢ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﻜﻪ ﺁﻥ ﺣﻀﺮﺕ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﻣﺶ ﺑﻪ ﺗﺒﻠﻴﻎ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻩ ﻭ ﲨﻠﻪ » ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃﺭ‪‬ﺳ‪‬ﻠﹾﻨﺎ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺑﻌﺜﺖ ﻧﻴﺰ ﻣﺪﺗﻰ ﻣﺜﻼ ﺩﺭﺣﺪﻭﺩ‬
‫ﭼﻬﻞ ﺳﺎﻝ ﺍﺯ ﻋﻤﺮ ﺍﻭ ﮔﺬﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﻓﺎﺀ ﺗﻔﺮﻳﻊ ﺩﺭ » ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻄﱡﻮﻓﺎ ﹸﻥ« ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﮔﺬﺷﱳ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻃﻮﻓﺎﻥ ﭘﻴﺶ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﻪ ﻣﻮﺟﺐ ]ﻫﻮﺩ‪.[٤٨:‬‬
‫ﻭ ﺁﻳﺎﺕ ﺩﻳﮕﺮ‪ ،‬ﻣﺪﺗﻰ ﻧﻴﺰ ﭘﺲ ﺍﺯ ﻃﻮﻓﺎﻥ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﻭ ﺍﮔﺮ ﻣﺜﻼ ﺁﻥ ﺭﺍ ﺩﻩ ﺳﺎﻝ ﺑﺪﺍﻧﻴﻢ ﻋﻤﺮ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺭ ﺣﺪﻭﺩ ﻫﺰﺍﺭ ﺳﺎﻝ ﻳﺎ ﺑﻴﺸﺘﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﳎﻤﻮﻉ ﻋﻤﺮ ﺁﻥ ﺣﻀﺮﺕ ﺩﻭﻫﺰﺍﺭﻭ ﺳﻴﺼﺪﻭ ﺩﻭﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪﺳﺎﻝ ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺳﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ‪‬ﻢ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻧﻮﺡ ﺑﻌﺪ ﺍﺯ ﻃﻮﻓﺎﻥ ﺳﻴﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻋﻤﺮ ﻛﺮﺩ ﻭ ﲨﻠﻪ ﻋﻤﺮ ﺍﻭ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺑﻮﺩ‪ .‬ﻫﺎﻛﺲ ﻧﻴﺰ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺁﻥ ﺭﺍ‬
‫‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
 ‫ﺗﻔﺎﻭﺕ ﻧﻘﻞ ﻗﺮﺁﻥ ﳎﻴﺪ ﺑﺎ ﻧﻘﻞ ﺗﻮﺭﺍﺕ ﺍﺯ ﺩﻭ ﻭﺟﻪﺍﺳﺖ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﻋﻤﺮ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭ ﺣﺪﻭﺩ ﻫﺰﺍﺭﺳﺎﻝ ﻳﺎ ﺑﻴﺸﺘﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻭﱃ ﺗﻮﺭﺍﺕ ﳘﻪ ﺁﻥ ﺭﺍ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ‬
‫ﺳﺎﻝ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺩﻳﮕﺮﻯ ﺍﻳﻨﻜﻪ‪ :‬ﻗﺮﺍﻥ ﺑﻪ ﺣﻜﻢ » ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻄﱡﻮﻓﺎ ﹸﻥ« ﺷﺮﻭﻉ ﻃﻮﻓﺎﻥ ﺭﺍ ﭘﺲ ﺍﺯ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺩﺭ ﻧﺒﻮﺕ ﺍﻭ ﻣﻰﺩﺍﻧﺪ ﻭﱃ ﺗﻮﺭﺍﺕ ﭘﺲ ﺍﺯ ﭘﺎﻧﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ‪ ،‬ﺯﻳﺮﺍ ﺑﻪ‬
‫ﻧﻘﻞ ﺁﻥ‪ ،‬ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﺲ ﺍﺯ ﻃﻮﻓﺎﻥ ﺳﻴﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻋﻤﺮ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻘﻞ ﻃﱪﺳﻰ ﺩﺭ ﺁﻥ ﻣﺪﺕ ﻧﻮﺡ ﻧﻪ ﺩﻧﺪﺍﻧﺶ ﺍﻓﺘﺎﺩ ﻧﻪ ﻧﺎﺗﻮﺍﻥ ﺷﺪ ﻭ ﻧﻪ ﻣﻮﻳﺶ ﺳﻔﻴﺪﮔﺸﺖ‪.‬‬
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‫ﺑﻪ ﻧﻈﺮ ﺑﻌﻀﻰﻫﺎ ﻃﻮﻝ ﻋﻤﺮ ﻣﻌﺠﺰﻩ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻨﻜﻪ ﻋﻤﺮﻫﺎﻯ ﻛﻨﻮﱏ ﺍﺯ ﺻﺪ ﻭ ﺻﺪﻭﺑﻴﺴﺖ ﺳﺎﻝ ﲡﺎﻭﺯ ﳕﻰﻛﻨﺪ ﳕﻰﺗﻮﺍﻧﺪ ﻣﻮﺭﺩ ﺍﺷﻜﺎﻝ ﺩﺭ ﻛﺜﺮﺕ ﻋﻤﺮ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺩﻟﻴﻞ ﻋﻠﻤﻰ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﺸﺮ ﳕﻰﺗﻮﺍﻧﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻥ ﺯﻧﺪﮔﻰ ﻛﻨﺪ ﻧﻴﺴﺖ ﺍﮔﺮ ﻋﻮﺍﻣﻠﻰ ﻛﻪ ﻣﻮﺟﺐ ﻣﺮﮒ ﻣﻰﺷﻮﻧﺪ ﺍﺯ ﺑﲔ ﺑﺮﺩﻩ ﺷﻮﻧﺪ ﻳﺎ ﺗﺎﺣﺪﻯ ﺧﻨﺜﻰ ﮔﺮﺩﻧﺪ‬
‫ﻋﻤﺮ ﺑﺸﺮ ﺣﺘﻤﺎ ﺯﻳﺎﺩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭﺍﻧﮕﻬﻰ ‪:‬‬
‫ﻛﺮﳝﻰ ﻛﺎﻳﻦ ﺟﻬﺎﻥ ﭘﺎﻳﻨﺪﻩ ﺩﺍﺭﺩ‬
‫ﺗﻮﺍﻧﺪ ﺣﺠﱴ ﺭﺍ ﺯﻧﺪﻩ ﺩﺍﺭﺩ‬
‫ﻃﻮﻓﺎﻥ‬
‫ﺁﳒﻪ ﺍﺯ ﻗﺮﺍﻥ ﳎﻴﺪ ﺭﺍﺟﻊ ﺑﻪ ﻃﻮﻓﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﻮﺩ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪.‬‬
‫ﻗﻮﻡ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺖ ﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ ﻭ ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺭﺍ ﭘﺮﺳﺘﺶ ﳕﻰﻛﺮﺩﻧﺪ‪ .‬ﻧﻮﺡ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺮ ﺁ‪‬ﺎ ﻣﺒﻌﻮﺙ ﺷﺪ ﻭﺑﻪ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺩﻋﻮﺗﺸﺎﻥ ﻛﺮﺩ ﻭ ﮔﻔﺖ »ﻳﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ‬
‫ﷲ ﻣﺎﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍِﻟ ٍﻪ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ« ﻣﻦ ﺍﺯ ﻋﺬﺍﺏ ﺧﺪﺍ ﺑﺮ ﴰﺎ ﻣﻰﺗﺮﺳﻢ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺗﻮ ﺩﺭ ﮔﻤﺮﺍﻫﻰ ﺁﺷﻜﺎﺭﻯ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻣﺮﺩﻡ ﻣﻦ ﮔﻤﺮﺍﻩ ﻧﻴﺴﺘﻢ ﺑﻠﻜﻪ ﺍﺯ ﺟﺎﻧﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺭﺳـﺎﻟﺖ ﺩﺍﺭﻡ‬
‫ﺍَ‬
‫ﭘﻴﺎﻣﻬﺎﻯ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﴰﺎ ﺍﺑﻼﻍ ﻣﻰﻛﻨﻢ ﻭ ﺑﻪ ﴰﺎ ﺧﲑﺧﻮﺍﻫﻢ ﻭ ﻣﻰﺩﺍﱎ ﺍﺯﺧﺪﺍﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﳕﻰﺩﺍﻧﻴﺪ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭﻭﻍ ﻣﻰﮔﻮﱙ )ﺍﻋﺮﺍﻑ‪.(٦٤-٥٩:‬‬
‫ﺩﺭ ﻣﺪﺕ ‪‬ﺼﺪﻭﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺯﲪﺖ ﻭ ﺗﺒﻠﻴﻎ ﺍﻭ ﺟﺰ ﺍﻧﺪﻛﻰ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪] .‬ﻫﻮﺩ‪ .[٤٠:‬ﻭ ﭼﻮﻥ ﺩﻳﮕﺮ ﺍﻣﻴﺪﻯ ﺑﻪ ﺍﳝﺎﻥ ﺁ‪‬ﺎﳕﺎﻧﺪ ﻧﻮﺡ ﺩﺭ ﻣﻘﺎﻡ ﻛﻴﻔﺮﺧﻮﺍﺳﺖ ﺑﻪ ﺩﺭﮔﺎﻩ ﺧﺪﺍﺍﺳﺘﻐﺎﺛﻪ‬
‫ﻛﺮﺩ ﻛﻪ ]ﻧﻮﺡ‪ .[٢٦:‬ﺧﺪﺍﻳﺎ ﺟﻨﺒﻨﺪﻩﺍﻯ ﺍﺯ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺯﻧﺪﻩ ﻧﮕﺬﺍﺭ ﻭ ﮔﺮﻧﻪ ﺑﻨﺪﮔﺎﻧﺖ ﺭﺍ ﮔﻤﺮﺍﻩ ﻛﺮﺩﻩ ﻭ ﺧﻮﺩ ﻧﻴﺰ ﺟﺰ ﻓﺮﺯﻧﺪﺍﻥ ﻓﺎﺟﺮ ﻧﺎﺳﭙﺎﺱ ﳔﻮﺍﻫﻨﺪ ﺯﺍﻳﻴﺪ‪.‬‬
‫ﺍﻳﻦ ﺍﺩﻋﺎ ﻇﺎﻫﺮﺍ ﺩﺭ ﭘﻰ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻭﻯ ﻭﺣﻰ ﻛﺮﺩ ]ﻫﻮﺩ‪ .[٣٦:‬ﺟﺰ ﺍﻳﻨﻬﺎ ﻛﻪ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺩﻳﮕﺮ ﻛﺴﻰ ﺍﺯ ﻗﻮﻡ ﺗﻮ ﺍﳝﺎﻥ ﳔﻮﺍﻫﺪ ﺁﻭﺭﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺩﻋﺎ ﻭ ﻭﺣﻰ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺑﻨﻮﺡ ﻓﺮﻣﻮﺩ‪» :‬ﺑﺪﺳﺘﻮﺭ ﻭ ﺯﻳﺮ ﻧﻈﺮﻣﺎ ﻛﺸﱴ ﺭﺍ ﺑﺴﺎﺯ ﻭ ﺩﺭﺑﺎﺭﻩ ﻗﻮﻡ ﺳﺘﻤﻜﺎﺭﺕ ﺩﻳﮕﺮ ﭼﻴﺰﻯ ﺑﻪ ﻣﻦ ﻧﮕﻮ ﺁ‪‬ﺎ ﰉ ﭼﻮﻥ ﻭﭼﺮﺍ ﻏﺮﻕ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪،‬‬
‫ﻧﻮﺡ ﺷﺮﻭﻉ ﺑﻪ ﺳﺎﺧﱳ ﻛﺸﱴ ﻛﺮﺩ ﻫﺮ ﻭﻗﺖ ﲨﻌﻰ ﺍﺯ ﻗﻮﻣﺶ ﺍﻭ ﺭﺍ ﻣﻰﺩﻳﺪﻧﺪ ﻣﺴﺨﺮﻩ ﻣﻰﻛﺮﺩﻧﺪ ﻧﻮﺡ ﻭ ﻳﺎﺭﺍﻧﺶ ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﴰﺎ ﺍﻣﺮﻭﺯ ﻣﺎ ﺭﺍ ﻣﺴﺨﺮﻩ ﻣﻰﻛﻨﻴﺪ ﻣﺎ ﻫﻢ‬
‫ﺭﻭﺯﻯ ﴰﺎ ﺭﺍ ﻣﺴﺨﺮﻩ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﺑﺰﻭﺩﻯ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ ﻛﻴﺴﺖ ﻛﻪ ﻋﺬﺍﺏ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﻭ ﺩﺍﺋﻤﻰ ﺑﻮﻯ ﻧﺎﺯﻝ ﺧﻮﺍﻫﺪ ﺷﺪ)ﻫﻮﺩ‪.(٣٩-٣٧:‬‬
‫ﻇﺎﻫﺮﺍ ﻋﻼﻣﺖ ﺷﺮﻭﻉ ﻃﻮﻓﺎﻥ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺁﺏ ﺍﺯ ﺗﻨﻮﺭﻯ ﻛﻪ ﻧﻮﺡ ﺁﻥ ﺭﺍ ﻣﻰﺷﻨﺎﺧﺖ ﻓﻮﺭﺍﻥ ﻛﻨﺪ‪ .‬ﺩﺭ ﻃﻮﻓﺎﻥ ﻧﻮﺡ ﺑﺎﺭﺍ‪‬ﺎﻯ ﺳﻴﻞ ﺁﺳﺎ ﺍﺯ ﺁﲰﺎﻥ ﺑﺎﺭﻳﺪ ﻭ ﺁﺏ ﺍﺯ ﺯﻣﲔ ﺑﻪ ﺻـﻮﺭﺕ‬
‫ﭼﺸﻤﻪﻫﺎ ﻓﻮﺭﺍﻥ ﻛﺮﺩ ﺑﻄﻮﺭﻳﻜﻪ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺩﻭ ﺍﻣﺮ ﺁﻥ ﳏﻴﻂ ﺭﺍ ﺁﺏ ﻓﺮﺍ ﮔﺮﻓﺖ ﺧﺪﺍ ﻓﺮﻣﺎﻳﺪ‪] :‬ﻗﻤﺮ‪ .[١٢-١١:‬ﻳﻌﲎ ﺩﺭﻫﺎﻯ ﺁﲰﺎﻥ ﺭﺍ ﺑﺎ ﺁﰉ ﺳﻴﻞ ﺁﺳﺎ ﺑﺎﺯ ﻛـﺮﺩﱘ ﻭ ﺯﻣـﲔ ﺭﺍ‬
‫ﺷﻜﺎﻓﺘﻪ ﻭ ﺑﺼﻮﺭﺕ ﭼﺸﻤﻪﻫﺎ ﺩﺭ ﺁﻭﺭﺩﱘ ﻫﺮ ﺩﻭ ﺁﺏ ﺭﻭﻯ ﺩﺳﺘﻮﺭﻯ ﻣﻌﲔ ﺑﻪ ﻫﻢ ﺭﺳﻴﺪﻧﺪ‪.‬‬
‫»ﺗﺎ ﭼﻮﻥ ﺩﺳﺘﻮﺭ ﺧﺪﺍ ﺁﻣﺪ ﻭ ﺗﻨﻮﺭ ﻓﻮﺭﺍﻥ ﻛﺮﺩ ﺑﻪ ﻧﻮﺡ ﺧﻄﺎﺏ ﺭﺳﻴﺪ ﺍﺯ ﻫﺮ ﺣﻴﻮﺍﻥ ﻳﻚ ﺟﻔﺖ ﻭ ﻧﻴﺰ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﻳﺶ )ﻣﮕﺮ ﺁﻧﻜﻪ ﳏﻜﻮﻡ ﺑﻪ ﻏﺮﻕ ﺍﺳﺖ( ﻭ ﻣﺆﻣﻨﲔ ﺭﺍ ﺑﻪ ﻛﺸﱴ ﺳﻮﺍﺭ‬
‫ﻛﻦ‪ .‬ﻧﻮﺡ ﻓﺮﻣﻮﺩ‪ :‬ﺳﻮﺍﺭ ﺷﻮﻳﺪ ﺣﺮﻛﺖ ﻭ ﺍﻳﺴﺘﺎﺩﻥ ﻛﺸﱴ ﺑﻪ ﻳﺎﺭﻯ ﺧﺪﺍﺳﺖ‪ ،‬ﺧﺪﺍﱘ ﻏﻔﻮﺭ ﻭﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ‪ .‬ﻛﺸﱴ ﺩﺭ ﻣﻮﺟﻰ ﳘﭽﻮﻥ ﻛﻮﻫﻬﺎ ﺣﺮﻛﺖ ﻣﻰﻛﺮﺩ ﻭ ﺑﺎﻻ ﻭ ﭘﺎﻳﲔ ﻣﻰﺭﻓﺖ‪.‬‬
‫ﻧﻮﺡ ﭘﺴﺮ ﺧﻮﻳﺶ ﺭﺍ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭﻯ ﺑﻮﺩ ﺻﺪﺍﺯﺩ‪:‬ﭘﺴﺮﻡ ﺑﺎ ﻣﺎ ﺳﻮﺍﺭ ﺷﻮ ﻭ ﺩﺭ ﺭﺩﻳﻒ ﻛﺎﻓﺮﺍﻥ ﻣﺒﺎﺵ‪ .‬ﺁﻥ ﭘﺴﺮ )ﰉ ﺍﳝﺎﻥ(ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ‪ :‬ﺑﺰﻭﺩﻯ ﺑﻪ ﻛﻮﻫﻰ ﻣﻰﺭﺳﻢ ﻣﺮﺍ ﺍﺯ ﺁﺏ ﻭ‬
‫ﻃﻮﻓﺎﻥ ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ ﻧﻮﺡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻣﺮﻭﺯ ﺍﺯ ﺑﻼﻯ ﺧﺪﺍ ﻫﻴﭻ ﭼﻴﺰ ﳕﻰﺗﻮﺍﻧﺪ ﺟﻠﻮﮔﲑﺩ ﻓﻘﻂ ﺁﻧﻜﻪ ﻣﻮﺭﺩ ﺭﲪﺖ ﺧﺪﺍﺳﺖ ﺩﺭ ﺍﻣﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻣﻮﺟﻰ ﭘﺴﺮ ﺭﺍ ﺭﺑﻮﺩ ﻭ ﻏﺮﻕ‬
‫ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺑﻼﻯ ﺧﺪﺍﻭﻧﺪﻯ ﳘﻪ ﻧﺎﻓﺮﻣﺎﻧﺎﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﻭ ﳘﻪ ﺩﺭ ﺩﺳﺖ ﺍﻣﻮﺍﺝ ﺧﺮﻭﺷﺎﻥ ﻏﺮﻕ ﺷﺪﻧﺪ‪ ،‬ﺩﺳﺘﻮﺭ ﺁﲰﺎﱏ ﺭﺳﻴﺪ ﻛﻪ ]ﻫﻮﺩ‪ .[٤٤:‬ﺍﻯ ﺯﻣﲔ ﺁﺑﺖ ﺭﺍ ﻓﺮﻭ ﺑﺮ ﻭ ﺍﻯ ﺁﲰﺎﻥ ﺁﺑﺖ ﺭﺍ‬
‫ﻗﻄﻊ ﻛﻦ‪ ،‬ﺁﺏ ﺩﺭ ﺯﻣﲔ ﻓﺮﻭﺭﻓﺖ ﻭ ﻛﺎﺭ ﲤﺎﻡ ﺷﺪ ﻭ ﻛﺸﱴ ﺑﺮ ﻛﻮﻩ ﺟﻮﺩﻯ ﻧﺸﺴﺖ‪.‬‬
‫ﺁﻳﺎ ﻃﻮﻓﺎﻥ ﳘﻪ ﺟﺎﻯ ﺯﻣﲔ ﺭﺍ ﮔﺮﻓﺖ؟‬
‫ﺩﺭ ﺗﻔﺴﲑﺍﳌﻴﺰﺍﻥ ﺩﺭ ﺳﻮﺭﻩ ﻫﻮﺩ ﲢﺖ ﻋﻨﻮﺍﻥ »ﺁﻳﺎ ﻧﺒﻮﺕ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺑﺸﺮ ﺑﻮﺩ؟« ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻩ ﻛﻪ ﻧﺒﻮﺕ ﺁﻥ ﺣﻀﺮﺕ ﻧﺒﻮﺕ ﻋﺎﻣﻪ ﺑﻮﺩ ﻭ ﺩﺭ ﻓﺼﻞ »ﺁﻳـﺎ‬
‫ﻃﻮﻓﺎﻥ ﳘﻪ ﺟﺎﻯ ﺯﻣﲔ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ؟« ﻋﺎﳌﮕﲑ ﺑﻮﺩﻥ ﻃﻮﻓﺎﻥ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪ :‬ﻋﻤﻮﻡ ﺩﻋﻮﺕ ﺁﻥ ﺣﻀﺮﺕ ﻣﻘﺘﻀﻰ ﻋﻤﻮﻡ ﻋﺬﺍﺏ ﺍﺳﺖ ﻭ ﺍﻳﻦ ‪‬ﺘﺮﻳﻦ ﻗﺮﻳﻨﻪ ﺍﺳﺖ‪ ،‬ﻭﺍﻧﮕﻬﻰ‬
‫ﺁﻳﺎﺗﻴﻜﻪ ﺑﻪ ﻇﺎﻫﺮ ﺑﺮ ﻋﻤﻮﻡ ﺩﻻﻟﺖ ﺩﺍﺭﻧﺪ ﻣﻔﻴﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﻧﺪ ﻣﺜﻞ ﻗﻮﻝ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ]ﻧﻮﺡ‪ .[٢٦:‬ﻭ ﻗﻮﻝ ﺩﻳﮕﺮﺵ ﻛﻪ ﺑﻪ ﭘﺴﺮﺵ ﮔﻔـﺖ ]ﻫـﻮﺩ‪ .[٤٣:‬ﻭ ﻧﻴـﺰ ﺁﻳـﻪ‬
‫]ﺻﺎﻓﺎﺕ‪ .[٧٧:‬ﻭ ﺍﻓﺰﻭﺩﻩ‪:‬‬
‫ﺍﺯ ﲨﻠﻪ ﺷﻮﺍﻫﺪ ﻋﻤﻮﻣﻰ ﺑﻮﺩﻥ ﻃﻮﻓﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺩﻭ ﻣﻮﺿﻊ ﺑﻪ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻣﻰﻓﺮﻣﺎﻳﺪ ﺍﺯ ﻫﺮ ﺣﻴﻮﺍﻥ ﻳﻚ ﺟﻔﺖ ﺩﺭ ﻛﺸﱴ ﺑﮕﺬﺍﺭﺩ‪ ،‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ‬
‫ﻃﻮﻓﺎﻥ ﺩﺭ ﻳﻚ ﻧﺎﺣﻴﻪ ﺑﻮﺩ ﻣﺜﻞ ﻋﺮﺍﻕ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻫﻴﭻ ﺍﺣﺘﻴﺎﺟﻰ ﻧﺒﻮﺩ ﻛﻪ ﺩﺭ ﻛﺸﱴ ﺣﻴﻮﺍﻥ ﺳﻮﺍﺭ ﻛﻨﺪ‪...‬‬
‫ﺽ« ﺍﺭﺽ ﻗﻮﻡ ﻧﻮﺡ ﺑﺎﺷﺪ ﻧﻪ ﳘﻪ ﻛﺮﻩ ﺍﺭﺽ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻳﻪ ]ﺍﺳﺮﺍﺀ‪ .[٧٦:‬ﻣﺮﺍﺩ ﺍﺭﺽ ﻣﻜﻪ ﺍﺳﺖ ﻧﻪ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ »ﺍﻻﺭﺽ« ﺩﺭ ﺁﻳﻪ » ‪‬ﺭﺏ‪ ‬ﻻ‪‬ﺗ ﹶﺬ ‪‬ﺭ ﻋ‪‬ﻠﹶﻰ ﹾﻟﹶﺎ ‪‬ﺭ ِ‬
‫ﲔ« ﺍﺷﻜﺎﱃ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻗﻮﻡ ﺁﻥ ﺣﻀﺮﺕ ﳘﻪ ﻫﻼﻙ ﺷﺪﻧﺪ ﻭ ﻓﻘﻂ ﺫﺭﻳﻪ ﺍﻭ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﳘﻪ ﺍﻗﻮﺍﻡ‪ .‬ﺍﻳـﻀﺎ ﺩﺭ‬
‫ﳘﻪ ﻛﺮﻩ ﺍﺭﺽ‪ .‬ﻭ ﺩﺭ ﺁﻳﻪ »ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨﺎ ﱡﺫﺭ‪‬ﻳ ‪‬ﺘ ‪‬ﻪ ‪‬ﻫ ‪‬ﻢ ﺍﻟﹾﺒﺎﻗ ‪‬‬
‫ﷲ« ﻇﺎﻫﺮﺍ ﻣﺮﺍﺩ ﳏﻞ ﻃﻮﻓﺎﻥ ﺍﺳﺖ ﻧﻪ ﳘﻪ ﺟﺎ‪.‬‬
‫ﺻ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮِﺍ ِ‬
‫»ﻻﻋﺎ ِ‬
‫ﻭﺍﻧﮕﻬﻰ ﺍﮔﺮ ﻣﺮﺍﺩ ﺳﻮﺍﺭ ﻛﺮﺩﻥ ﺍﺯ ﳘﻪ ﺟﻨﺲ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﻛﺸﱴ ﺑﺎﺷﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻧﻪ ﻛﺸﱴ ﺁﻥ ﻭﺳﻌﺖ ﺭﺍ ﺩﺍﺷﺖ ﻛﻪ ﺁﻥﳘﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﺁﻥ ﺟﺎﻯ ﮔﲑﻧﺪ ﻭ ﻣﺪﺗﻰ ﺑﺎ ﻋﻠﻮﻓﻪ ﻭ‬
‫ﻼ ﺳﻪ ﻫﺰﺍﺭﻭﭘﺎﻧﺼﺪ ﻧﻮﻉ ﺍﺯ ﭘﺴﺘﺎﻧﺪﺍﺭﺍﻥ ﺩﺭ ﻛﺸﱴ ﮔﺬﺍﺷﺘﻪ ﻭ ﻣﺪﺗﻰ ﻏﺬﺍﻯ‬
‫ﺁﺏ ﺗﺎﻣﲔ ﺷﻮﻧﺪ ﻭ ﻧﻪ ﺍﻣﻜﺎﻥ ﺩﺍﺷﺖ ﻛﻪ ﺣﻴﻮﺍﻧﺎﺕ ﰉ ﴰﺎﺭ ﺭﻭﻯ ﺯﻣﲔ ﺭﺍ ﲨﻊ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﻗﻮﱃ ﻻﺯﻡ ﺑﻮﺩ ﺍﻗ ﹰ‬
‫ﺁ‪‬ﺎ ﺭﺍ ﺗﺄﻣﲔ ﻛﻨﻨﺪ‪ .‬ﻭﺍﻧﮕﻬﻰ ﺩﺭ ﺻﻮﺭﺕ ﻋﻤﻮﻣﻰ ﺑﻮﺩﻥ ﺭﺳﺎﻟﺖ ﺁﻥ ﺣﻀﺮﺕ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺭﺳﺎﻟﺖ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻪ ﳘﻪ ﺟﺎﻯ ﻋﺎﱂ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ ﻭ ﳘﻪ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ ﺗﺎ ﻣﺴﺘﺤﻖ‬
‫ﻋﺬﺍﺏ ﮔﺮﺩﻧﺪ ﺯﻳﺮﺍ ]ﺍﺳﺮﺍﺀ‪ .[١٥:‬ﻭ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻣﻄﻠﺐ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﳕﺎﻳﻨﺪﮔﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﺗﺒﻠﻴﻎ ﻛﺮﺩﻩ ﺍﺳﺖ ﻣﺸﻜﻞ ﺑﻠﻜﻪ ﻏﲑﳑﻜﻦ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺧﻼﺻﻪ‪ :‬ﺍﺣﺘﻤﺎﻝ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻃﻮﻓﺎﻥ ﻧﻮﺡ ﻣﺜﻞ ﺑﻼﻫﺎﻯ ﻗﻮﻡ ﻫﻮﺩ‪ ،‬ﺻﺎﱀ ﻭ ﻟﻮﻁ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﳏﻠﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﻧﻮﺡ »ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ« ﺧﺸﻜﻰ ﺭﻭﻯ ﺯﻣﲔ ﺧﻴﻠﻰ ﻛﻮﭼﻚ ﻭ ﻣﻨﺤﺼﺮ ﺑﻪ ﳏﻞ ﻗﻮﻡ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﳘﻪ ﺟﺎﻯ ﺯﻣﲔ ﺭﺍ ﻛﻪ ﻣﺜﻼ ﺑﻪ ﺑﺰﺭﮔﻰ ﺍﺳـﺘﺎﻥ‬
‫ﮔﻴﻼﻥ ﺑﻮﺩ ﺁﺏ ﻓﺮﺍﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺻﺎﺣﺐ ﺍﳌﻨﺎﺭ ﻛﻪ ﻗﺎﺋﻞ ﺑﻪ ﳏﻠﻰ ﺑﻮﺩﻥ ﻃﻮﻓﺎﻥ ﺍﺳﺖ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻇﻮﺍﻫﺮ ﺁﻳﺎﺕ ﺑﻪ ﻛﻤﻚ ﻗﺮﺍﺋﻦ ﻭ ﺗﻘﺎﻟﻴﺪ ﺭﺳﻴﺪﻩ ﺍﺯ ﺍﻫﻞ ﻛﺘﺎﺏ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺁﻧﺮﻭﺯ ﺩﺭﳘﻪ ﺯﻣﲔ ﺟﺰ ﻗﻮﻡ ﻧﻮﺡ ﻧﺒﻮﺩﻧﺪ‬
‫ﻭ ﺁ‪‬ﺎ ﻫﻢ ﺩﺭﺍﺛﺮ ﻃﻮﻓﺎﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻨﺪ ﻭ ﺟﺰ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻭ )ﻭ ﻣﺆﻣﻨﲔ( ﺑﺎﻗﻰ ﳕﺎﻧﺪﻧﺪ ﻭ ﺍﻳﻦ ﻣﻘﺘﻀﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻃﻮﻓﺎﻥ ﳏﻠﻰ ﺑﻮﺩﻩ ﻭﱃ ﺧﺸﻜﻰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻛﻮﭼﻚ ﺑﻮﺩﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺯ‬
‫ﺯﻣﺎﻥ ﺗﻜﻮﻳﻦ ﻭ ﭘﻴﺪﺍﻳﺶ ﺑﺸﺮ ﭼﻨﺪﺍﻥ ﻓﺎﺻﻠﻪ ﻧﺪﺍﺷﺖ‪ ،‬ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺯﻣﲔ ﺷﻨﺎﺱ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺯﻣﲔ ﺩﺭ ﻭﻗﺖ ﺟﺪﺍ ﺷﺪﻥ ﺍﺯ ﻛﺮﻩ ﺧﻮﺭﺷﻴﺪ ﻳﻜﭙﺎﺭﭼﻪ ﺁﺗﺶ ﺑﻮﺩﻩ ﻭ ﺁﻥﮔﺎﻩ ﻣﺬﺍﺏ ﺷﺪﻩ ﺳﭙﺲ‬
‫ﺩﺭ ﺁﻥ ﺑﻪ ﺗﺪﺭﻳﺞ ﺧﺸﻜﻰ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﺍﺳﺘﺪﻻﻻﺕ ﺍﳌﻨﺎﺭ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﻭﱃ ﻧﭙﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺁﺧﺮ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺣﻖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻇﺎﻫﺮ ﻗﺮﺁﻥ ﻛﺮﱘ )ﻇﺎﻫﺮﻯ ﻛﻪ ﺍﻧﻜﺎﺭ ﳕﻰﺷﻮﺩ( ﺩﻻﻟﺖ ﺑﺮ ﻋﻤﻮﻣﻰ ﺑﻮﺩﻥ ﻃﻮﻓﺎﻥ‬
‫ﻭ ﻏﺮﻕ ﻋﻤﻮﻡ ﺑﺸﺮ ﺩﺍﺭﺩ ﻭ ﺗﺎ ﲝﺎﻝ ﺩﻟﻴﻠﻰ ﻛﻪ ﳐﺎﻟﻒ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺎﺷﺪ ﺍﻗﺎﻣﻪ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺁﻧﮕﺎﻩ ﻣﻘﺎﻟﻪﻫﺎﻯ ﺩﻛﺘﺮ ﺳﺤﺎﰉ ﺍﺳﺘﺎﺩ ﺯﻣﲔﺷﻨﺎﺳﻰ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ ﻋﻤﻮﻣﻰ ﺑﻮﺩﻥ ﻃﻮﻓﺎﻥ ﺑﻌﻴﺪ ﻭ ﻇﻦ ﻧﺰﺩﻳﻚ ﺑﻪ ﻳﻘﲔ ﳏﻠﻰ ﺑﻮﺩﻥ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﻛﺸﱴ‬
‫ﺩﺭ ﺩﻭ ﺟﺎ ﺍﺯ ﻗﺮﺁﻥ ﻛﺮﱘ ﺁﻣﺪﻩ ]ﻫﻮﺩ‪] .[٤٠:‬ﻣﺆﻣﻨﻮﻥ‪ .[٢٧:‬ﺑﻨﺎﺑﺮﺁﻧﻜﻪ ﻃﻮﻓﺎﻥ ﻋﺎﳌﮕﲑ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﮔﻔﺖ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﳘﻪ ﺣﻴﻮﺍﻧﺎﺗﻰ ﻛﻪ ﺩﺭ ﺁﺏ ﺯﻧﺪﮔﻰ ﻧﺘﻮﺍﻧﻨﺪ ﻛﺮﺩ ﻳﻚ‬
‫ﺟﻔﺖ ﺑﻪ ﻛﺸﱴ ﺳﻮﺍﺭ ﻛﺮﺩﻩ ﺗﺎﻧﺴﻞ ﺁ‪‬ﺎ ﺍﺯ ﺑﲔ ﻧﺮﻭﺩ‪ ،‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﺷﻜﺎﻝ ﮔﺬﺷﺘﻪ ﻻﺯﻡ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻥﳘﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ ﺍﺯ ﻛﺠﺎ ﲨﻊ ﻛﺮﺩ؟! ﻛﺸﱴ ﭼﻄﻮﺭ ﺑﻪ ﺁ‪‬ﺎ ﻭﺳﻌﺖ ﺩﺍﺩ؟!‬
‫ﭼﻄﻮﺭ ﻏﺬﺍ ﺩﺭ ﻛﺸﱴ ﺑﺮﺍﻯ ﺁ‪‬ﺎ ‪‬ﻴﻪ ﺷﺪ؟!‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺍﺯﻭﺍﺝ ﲦﺎﻧﻴﻪ ﺣﻼﻝ ﻛﻪ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﻌﺎﻡ‪ .[١٤٣:‬ﺁﻣﺪﻩ ﺩﺭ ﻛﺸﱴ ﲪﻞ ﻛﺮﺩ ﻭ ﺩﺭ ﺁﻥ ﺭﻭﺍﻳﺖ ﻫﺴﺖ ﻛﻪ ﻫﻢ ﺍﺯ ﺍﻫﻠﻰ‬
‫ﻭ ﻫﻢ ﺍﺯ ﻭﺣﺸﻰ ﺁ‪‬ﺎ ﻭ ﻧﻴﺰ ﺍﺯ ﻫﺮ ﭘﺮﻧﺪﻩ ﻭﺣﺸﻰ ﻭ ﺍﻫﻠﻰ ﺭﺍ ﲪﻞ ﻛﺮﺩ ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺳﮓ ﻭ ﺧﻮﻙ ﻫﻢ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ ﺧﻼﺻﺔ ﺍﳌﻨﻬﺞ ﻣﻼ ﻓﺘﺢ ﺍﷲ ﻛﺎﺷﺎﱏ ﻧﻘﻞ ﺷﺪﻩ »ﺍﺯ ﻫﺮ‬
‫ﻧﺮ ﻭ ﻣﺎﺩﻩﺍﻯ ﻛﻪ ﻧﻔﻌﻰ ﺍﺯ ﺁ‪‬ﺎ ﻣﺘﺼﻮﺭ ﺑﺎﺷﺪ« ﲪﻞ ﻛﺮﺩ‪.‬‬
‫ﺱ« ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﳘﻪ ﺍﻳﻨﻬﺎ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﺎﻣﻼ‬
‫ﻗﺮﺍﺋﺖ ﺣﻔﺺ ﺍﺯ ﻋﺎﺻﻢ ﺩﺭ ﻫﺮﺩﻭ ﺁﻳﻪ »ﻛﻞﹼ« ﺑﺎ ﺗﻨﻮﻳﻦ ﺍﺳﺖ ﻧﻪ ﺑﺎﺍﺿﺎﻓﻪ ﺑﻪ »ﺍﺛﻨﲔ« ﳑﻜﻦ ﺍﺳﺖ ﺗﻘﺪﻳﺮ ﺁﻥ » ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺣ‪‬ﻴ‪‬ﻮﺍ ٍﻥ ‪‬ﻣﺄﹾﻧ‪‬ﻮ ٍ‬
‫ﺭﻭﺷﻦ ﻧﺸﺪﻡ ﭼﻮﻥ ﻇﻬﻮﺭ »ﺍ ‪‬ﺣ ِﻤ ﹾﻞ ﻓﻴﻬﺎ ِﻣ ‪‬ﻦ ﹸﻛﻞﱟ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟ ‪‬ﻴ ِﻦ ﺍﹾﺛ ‪‬ﻨ ‪‬ﻴ ِﻦ« ﺩﺭ ﺍﺯ ﺑﲔ ﺭﻓﱳ ﻧﺴﻞ ﺑﻘﻴﻪ ﺍﺳﺖ ‪.‬‬
‫ﺁﻳﺎ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﭼﻨﺪ ﻗﺴﻢ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﭘﻴﺪﺍ ﻧﺸﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﻘﻂ ﻧﺴﻞ ﺁ‪‬ﺎ ﺭﺍ ﺣﻔﻆ ﻛﺮﺩ ﻭ ﺑﻘﻴﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻌﺪﺍ ﭘﻴﺪﺍ ﺷﺪﻧﺪ؟!! ﺍﻳﻦ ﺑﺴﻴﺎﺭ‬
‫ﺑﻌﻴﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﺸﺮ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺁﺧﺮﻳﻦ ﭘﺪﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﺎ ﻣﺮﺍﺩ ﻓﻘﻂ ﭼﻨﺪ ﺭﺍﺱ ﺍﻫﻠﻰ ﻭ ﻭﺣﺸﻰ ﺍﺳﺖ ﺁﻧﻮﻗﺖ ﻧﺴﻞ ﺑﻘﻴﻪ ﺍﺯ ﺑﲔ ﻣﻰﺭﻓﺖ ﻭ ﺩﺭﺻﻮﺭﺕ ﳏﻠﻰ ﺑﻮﺩﻥ ﻃﻮﻓﺎﻥ ﺣﻜﻤﺖ ﲪﻞ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺯ ﻫﺮﻳﻚ‪ ،‬ﻳﻚ ﺟﻔﺖ ﭼﻪ ﺑﻮﺩ؟!!‬
‫ﺁﻳﺎﻣﺮﺍﺩ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﮔﻮﺷﺖ ﺁﻧﭽﻪ ﲪﻞ ﺷﺪﻩ ﺑﻮﺩﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ ﻭﲪﻞ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﻓﻘﻂ ﺑﺮﺍﻯ ﺧﻮﺭﺍﻙ ﺍﻫﻞ ﻛﺸﱴ ﺑﻮﺩ؟! ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻧﺮ ﻭﻣﺎﺩﻩ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﭼﻪ ﺑﻮﺩ؟ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻃﻮﻓﺎﻥ ﺗﺎﻛﺠﺎ ﺑﻮﺩ؟‬
‫ﺍﺯ ﺍﻳﻨﻜﻪ ﭘﺴﺮﻧﻮﺡ ﺩﺭﺟﻮﺍﺏ ﭘﺪﺭﺵ ﮔﻔﺖ‪» :‬ﺳ‪‬ﺂﻭﻯ ﺍِﱃ ‪‬ﺟ‪‬ﺒ ٍﻞ ﻳ‪‬ﻌ‪‬ﺼِﻤ‪‬ﲎ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤﺎ ِﺀ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﻃﻮﻓﺎﻥ ﺍﺯ ﻛﻮﻫﻬﺎ ﺑﺎﻻ ﻧﺮﻓﺘﻪ ﺑﻮﺩﻭ ﮔﺮﻧﻪ ﳕﻰﮔﻔﺖ ﺑﻪ ﻛﻮﻫﻰ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ‪ ،‬ﺍﺛﺒﺎﺕ‬
‫ﺍﻳﻨﻜﻪ ﺩﺭ ﻣﻮﻗﻊ ﮔﻔﺘﮕﻮﻯ ﺁﻥ ﺩﻭ ﻫﻨﻮﺯ ﻃﻮﻓﺎﻥ ﺷﺪﺕ ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ ﺑﻌﺪﺍ ﺍﺯ ﻛﻮﻫﻬﺎ ﻫﻢ ﮔﺬﺷﺖ ﳏﺘﺎﺝ ﺑﻪ ﺩﻟﻴﻞ ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﻣﻮﻗﻊ ﭘﺎﻳﲔ ﺭﻓﱳ ﺁﺏ ﻛﺸﱴ ﺩﺭﻛﻮﻩ ﺟﻮﺩﻯ ﻧﺸـﺴﺖ‬
‫ﳕﻰﺷﻮﺩ ﺩﻟﻴﻞ ﺑﺎﻻﺭﻓﱳ ﺁﺏ ﺍﺯ ﳘﻪ ﻛﻮﻫﻬﺎﺑﺎﺷﺪ‪.‬‬
‫ﺳﺨﻦ ﺗﻮﺭﺍﺕ‬
‫ﺗﻮﺭﺍﺕ ﺩﺭ ﺳﻔﺮ ﭘﻴﺪﺍﻳﺶ ﺑﺎﺏ ﺷﺸﻢ ﺑﻪ ﺗﺸﺮﻳﺢ ﻣﺴﺎﺣﺖ ﻛﺸﱴ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺧﱪ ﺍﺯ ﻫﻼﻙ ﺷﺪﻥ ﳘﻪ ﺍﻧﺴﺎ‪‬ﺎ ﻣﻰﺩﻫﺪ ﻭ ﮔﻮﻳﺪ ﺑﻪ ﻧﻮﺡ ﺍﻣﺮﺷﺪ ﺍﺯ ﻫﺮ ﺫﻯ ﺟﺴﺪ‬
‫ﺟﻔﱴ ﻭ ﺍﺯ ﳘﻪ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ‪‬ﺎﺋﻢ ﻭ ﺣﺸﺮﺍﺕ ﺟﻔﱴ ﺑﻪ ﻛﺸﱴ ﺑﻴﺎﻭﺭ ﺗﺎ ﺯﻧﺪﻩ ﲟﺎﻧﻨﺪ ﻭ ﻏﺬﺍﻯ ﺁ‪‬ﺎ ﺭﺍ ‪‬ﻴﻪ ﻛﻦ‪.‬‬
‫ﻭ ﺩﺭ ﺑﺎﺏ ﻫﻔﺘﻢ ﻣﺸﺮﻭﺣﺘﺮ ﺍﺯ ﺑﺎﺏ ﺷﺸﻢ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﻭ ﺁﻥ ﻭﻗﺖ ﻣﻰﮔﻮﻳﺪ ﺁﺏ ﳘﻪ ﻛﻮﻩﻫﺎ ﺭﺍ ﻛﻪ ﺯﻳﺮ ﲤﺎﻡ ﺁﲰﺎ‪‬ﺎ ﺑﻮﺩ ﻣﺴﺘﻮﺭ ﻛﺮﺩ ﻭ ﺟﺰ ﻧﻮﺡ ﻭ ﺁ‪‬ﺎ ﻛﻪ ﺩﺭ ﻛـﺸﱴ ﺑﻮﺩﻧـﺪ‬
‫ﺟﻨﺒﻨﺪﻩﺍﻯ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﺑﺎﻗﻰ ﳕﺎﻧﺪ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﺧﻴﻠﻰ ﺍﻏﺮﺍﻕﺁﻣﻴﺰ ﺑﻠﻜﻪ ﻧﺎﳑﻜﻦ ﺍﻧﺪ ﻭﱃ ﲝﻤﺪﺍﷲ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺧﱪﻯ ﻧﻴﺴﺖ‪.‬‬
‫ﺟﻮﺩﻯ ﻛﺠﺎﺳﺖ؟‬
‫ﺩﺭ ﺑﺎﺭﻩ ﺟﻮﺩﻯ ﻭ ﳏﻞ ﺁﻥ ﺩﺭ »ﺟﻮﺩ« ﺗﻮﺿﻴﺤﻰ ﺩﺍﺩﻩ ﺷﺪ ﺑﻪ ﺁﳒﺎ ﺭﺟﻮﻉ ﺷﻮﺩ‪ .‬ﻧﺎﮔﻔﺘﻪ ﳕﺎﻧﺪ‪ :‬ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ ﳎﺎﻝ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﻮﺡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺭﻭﺍﻳﺎﺕ ﺭﺟﻮﻉ ﻛﺮﺩﻩ‬
‫ﻭ ﲢﻘﻴﻖ ﳕﺎﻳﺪ‪ ،‬ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ ﺑﺎ ﻭﺿﻊ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﻭ ﺍﳊﻤﺪﺍﷲ‪.‬‬
‫ﻟﻔﻆ ﻧﻮﺡ‬
 ‫ﺩﺭ ﺍﻗﺮﺏ ﺍﳌﻮﺍﺭﺩ ﮔﻮﻳﺪ‪ :‬ﻧﻮﺡ ﻋ‪‬ﻠﹶﻤﻰ ﺍﺳﺖ ﺍﻋﺠﻤﻰ ﻭ ﻣﻨﺼﺮﻑ‪ .‬ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﻋﺠﻤﻰ ﺩﺍﻧﺴﺘﻪ ﻭ »ﺭﺍﺣﺖ« ﻣﻌﲎ ﻛﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺻﺤﺎﺡ ﻭ ﻗﺎﻣﻮﺱ ﻧﻴـﺰ ﺁﻥ ﺭﺍ‬
‫ﻏﲑﻋﺮﰉ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺁﻥ ﺩﺭ ﻟﻐﺖ ﻋﺮﺏ ﻣﺼﺪﺭ ﻭ ﺻﺪﺍ ﺭﺍ ﺑﻪ ﮔﺮﻳﻪ ﺑﻠﻨﺪ ﻛﺮﺩﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺍﺻﻞ ﺁﻥ ﺍﺟﺘﻤﺎﻉ ﺯﻧﺎﻥ ﻭ ﺭﻭﺑﺮﻭ ﻧﺸﺴﱳ ﺁ‪‬ﺎ ﺩﺭﻧﻮﺣﻪ ﮔﺮﻯ ﺍﺳﺖ‪ .‬ﻧﻮﺍﺋﺢ ﺯﻧﺎﻥ ﻧﻮﺣﻪ ﮔﺮﺍﻧﺪ‪.‬‬
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‫ﻫﺎﺭﻭﻥ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ .‬ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺑﺮﺍﺩﺭ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻧﻮﺯﺩﻩ ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﳎﻴﺪ ﻳﺎﺩ ﺷﺪﻩ ﺯﻳﺮﺍ ﻣﺮﺍﺩ ﺍﺯ ]ﻣﺮﱘ‪ .[٢٨:‬ﻫﺎﺭﻭﻥ‬
‫ﺑﺮﺍﺩﺭ ﻣﻮﺳﻰ ﻧﻴﺴﺖ‪.‬‬
‫ﻫﺎﺭﻭﻥ ﻟﻔﻆ ﻏﲑ ﻋﺮﰉ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻌﲎ ﻛﻮﻩ ﻧﺸﲔ ﻳﺎ ﻧﻮﺭﺍﱏ ﻣﻰﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻚ ﻣﻄﺎﻟﱮ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺣﻀﺮﺕ‪:‬‬
‫‪١‬‬
‫ﻫﺎﺭﻭﻥ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭘﻴﻐﻤﱪ ﻭ ﻣﻮﺭﺩ ﻭﺣﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩﻩ ﺍﺳﺖ ]ﻧﺴﺎﺀ‪.[١٦٣:‬‬
‫ﺍﻳﻀ ﹰﺎ ﺁﻳﻪ ]ﻣﺆﻣﻨﻮﻥ‪ .[٤٥:‬ﻭ ﻧﻴﺰ ]ﻣﺮﱘ‪ .[٥٣:‬ﻭ ﺍﺯ ﺁﻳﻪ ﺯﻳﺮ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺷﺮﻳﻌﺖ ﻣﺎﻝ ﻫﺮ ﺩﻭ ﺑﻮﺩﻩ ]ﺍﻧﺒﻴﺎﺀ‪ .[٤٨:‬ﺍﻳﻀﹰﺎ ]ﺻﺎﻓﺎﺕ‪.[١١٧:‬‬
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‫ﻭﱃ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻋﲔ ﻧﺒﻮﺕ‪ ،‬ﻭﺯﻳﺮ ﻭ ﻣﻌﲔ ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺭﻭﺍﻳﱴ ﻛﻪ ﻧﻘﻞ ﺧﻮﺍﻫﺪ ﺷﺪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻣﻮﺳﻰ ﻭﺣﻰ ﺭﺍ ﺑﻪ ﺍﻭ ﺍﺑﻼﻍ ﻣﻰﻛﺮﺩﻩ ﺍﺳﺖ‬
‫ﺍﻣﺎ ﻇﺎﻫﺮ ﺁﻳﺎﺕ ﮔﺬﺷﺘﻪ ﻭﺣﻰ ﻣﻌﻤﻮﱃ ﺍﺳﺖ‪.‬‬
‫ﻚ ﻳﺎ ﻣ‪‬ﻮﺳﻰ« ﻣﻔﻴﺪ ﺁﻥ ﺍﺳﺖ‬
‫ﺖ ‪‬ﺳ ‪‬ﺆﹶﻟ ‪‬‬
‫ﻣﻮﺳﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﻭ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﺯﻳﺮ ﺍﺯ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ]ﻃﻪ‪ .[٣٢-٢٩:‬ﲨﻠﻪ » ‪‬ﻭﹶﺍ ‪‬ﺷ ِﺮ ﹾﻛ ‪‬ﻪ ﰱ ﺃﹶﻣ‪‬ﺮﻯ« ﺑﺎ ﺟﻮﺍﺏ ﺁﻥ »ﻗﺎ ﹶﻝ ﹶﻗ ‪‬ﺪ ﺍﹸﻭﺗﻴ ‪‬‬
‫ﻛﻪ ﺷﺮﻳﻚ ﻧﺒﻮﺕ ﺑﻮﺩﻩ ﻫﻜﺬﺍ ﺁﻳﻪ ]ﻓﺮﻗﺎﻥ‪ .[٣٥:‬ﻛﻪ ﺍﻋﻄﺎﺀ ﻛﺘﺎﺏ ﺑﻪ ﻣﻮﺳﻰ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ‪.‬‬
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‫ﺁﻥ ﺟﻨﺎﺏ ﻣﻮﺭﺩ ﲤﺠﻴﺪ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﺎﻳﺪ »ﺳ‪‬ﻼﻡ‪ ‬ﻋ‪‬ﻠﻰ ﻣ‪‬ﻮﺳﻰ ‪‬ﻭ ﻫﺎﺭ‪‬ﻭ ﹶﻥ« ﻭ ﺍﻳﻀ ﹰﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻭ ﺑﺮﺍﺩﺭﺵ ﺁﻣﺪﻩ‪ :‬ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﺩﻭ ﺑﺮﺍﺩﺭ ﻣﻨﺖ ﮔﺬﺍﺷﺖ ﻭ ﻳﺎﺭﻳﺸﺎﻥ‬
‫ﻓﺮﻣﻮﺩ‪ ،‬ﻭ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﻭ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﻣﺆﻣﻦﺍﻧﺪ ]ﺻﺎﻓﺎﺕ‪ .[١٢٢-١١٤:‬ﻭ ﺍﻭ ﺍﺯ »ﺍﹶﻟﱠﺬﻳ ‪‬ﻦ ﹶﺍ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟ ﻠﱠ ‪‬ﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ« ﺍﺳﺖ ]ﻣﺮﱘ‪ .[٥٨:‬ﻭ ﺩﺭ ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺍﺯﺁﻳﻪ ‪ ٨٤‬ﺗﺎ ‪ ٨٩‬ﺩﺭ‬
‫ﲨﻠﻪ ﭘﻴﺎﻣﱪﺍﱏ ﺫﻛﺮ ﺷﺪﻩ ﻛﻪ ﺁ‪‬ﺎ ﳏﺴﻨﺎﻥ‪ ،‬ﺻﺎﳊﺎﻥ‪ ،‬ﺑﺮﮔﺰﻳﺪﮔﺎﻥ‪ ،‬ﻫﺪﺍﻳﺖ ﺷﺪﮔﺎﻥ ﻭ ﺻﺎﺣﺒﺎﻥ ﻛﺘﺎﺏ ﻭ ﺣﻜﻢ ﻭ ﻧﺒﻮﺕﺍﻧﺪ‪.‬‬
‫ﻭ ﻧﻴﺰ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻪ ﻫﻨﮕﺎﻡ ﻋﺰﳝﺖ ﻣﻮﺳﻰ ﺑﻪ ﻣﻴﻘﺎﺕ ﺟﺎﻧﺸﲔ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺑﲎﺍﺳﺮﺍﺋﻴﻞ ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺍﻋﺮﺍﻑ‪.[١٤٢:‬‬
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‫ﻫﺎﺭﻭﻥ ﺑﺎ ﻣﻮﺳﻰ ﺑﺮﺍﺩﺭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ]ﺍﻋﺮﺍﻑ‪] .[١٥٠:‬ﻃﻪ‪ .[٩٤:‬ﻫﺎﺭﻭﻥ ﺑﻪ ﻣﻮﺳﻰ »ﻳ‪‬ﺎ‪‬ﺑ ‪‬ﻦ ﹸﺍﻡ‪ «‬ﺍﻯ ﭘﺴﺮ ﻣﺎﺩﺭﻡ ﻣﻰﮔﻮﻳﺪ‪ ،‬ﮔﻔﺘﻪﺍﻧﺪ ﺑﻪ ﺟﻬﺖ ﲢﺮﻳﻚ ﻋﺎﻃﻔﻪ‬
‫ﻣﻮﺳﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺗﻔﺴﲑ ﺻﺎﰱ ﺍﺯ ﻛﺎﰱ ﺍﺯ ﺍﻣﲑ ﺍﳌﻮﻣﻨﲔ ﻋﻠﻰ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﻫﺎﺭﻭﻥ ﺑﺎ ﻣﻮﺳﻰ ﺑﺮﺍﺩﺭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﳎﻤﻊ ﻭ ﺟﻮﺍﻣﻊ ﺍﳉﺎﻣﻊ ﺍﺯ‬
‫ﺣﺴﻦ ﻣﻔﺴﺮ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﻭﺍﻟﻠﱠﻪ ﺑﺮﺍﺩﺭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﺑﻮﺩﻧﺪ ﻭﱃ ﻫﺎﺭﻭﻥ ﭘﺴﺮ ﻣﺎﺩﺭﻡ ﮔﻔﺖ ﻛﻪ ﺁﻥ ﺩﺭ ﲢﺮﻳﻚ ﻋﺎﻃﻔﻪ ﺍﺑﻠﻎ ﺍﺳﺖ‪ .‬ﺑﻴﻀﺎﻭﻯ ﻧﻴﺰ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﺑﻮﺩﻥ ﺁ‪‬ﺎ ﺗﺼﺮﻳﺢ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻴﺰﺍﻥ ﺳﻮﺭﻩ ﻗﺼﺺ ﺍﺯ ﺗﻔﺴﲑ ﻗﻤﻰ ﻧﻘﻞ ﻛﺮﺩﻩ‪ :‬ﺭﺍﻭﻯ ﮔﻮﻳﺪ ﺑﻪ ﺍﻣﺎﻡ ﺑﺎﻗﺮ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﮔﻔﺘﻢ‪ :‬ﻣﻮﺳﻰ ﭼﻘﺪﺭ ﺍﺯ ﻣﺎﺩﺭﺵ ﺟﺪﺍ ﺑﻮﺩ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﻣـﺎﺩﺭﺵ‬
‫ﺑﺮﮔﺮﺩﺍﻧﻴﺪ؟‬
‫ﻓﺮﻣﻮﺩ‪ :‬ﺳﻪ ﺭﻭﺯ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﻫﺎﺭﻭﻥ ﺑﺮﺍﺩﺭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﻣﻮﺳﻰ ﺑﻮﺩ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺁﺭﻯ‪ .‬ﳕﻰﺷﻨﻮﻯ ﻛﻪ ﺧﺪﺍ ﻓﺮﻣﺎﻳﺪ »ﻳ‪‬ﺎ ‪‬ﺑ ‪‬ﻦ ﹸﺍﻡ‪ ‬ﻻ‪‬ﺗ ﹾﺄ ‪‬ﺧ ﹾﺬ ﺑِ ِﻠﺤ‪‬ﻴ‪‬ﱴ ‪‬ﻭ ﻻ ِﺑﺮ‪‬ﺃﹾﺳﻰ«؟‬
‫ﮔﻔﺘﻢ‪ :‬ﺳﻦ ﻛﺪﺍﻡ ﻳﻚ ﺑﻴﺸﺘﺮ ﺑﻮﺩ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻫﺎﺭﻭﻥ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﻭﺣﻰ ﺑﻪ ﻫﺮ ﺩﻭ ﻧﺎﺯﻝ ﻣﻰﺷﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻭﺣﻰ ﺑﻪ ﻣﻮﺳﻰ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﻭ ﺍﻭ ﺑﻪ ﻫﺎﺭﻭﻥ ﻣﻰﺭﺳﺎﻧﺪ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺑﻔﺮﻣﺎﻳﺪ ﺁﻳﺎ ﺍﺣﻜﺎﻡ ﻭ ﺣﻜﻮﻣﺖ ﻭ ﺍﻣﺮ ﻭ ‪‬ﻰ ﻣﺎﻝ ﻫﺮ ﺩﻭ ﺑﻮﺩ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻣﻮﺳﻰ ﺑﺎ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻣﻨﺎﺟﺎﺕ ﻣﻰﻛﺮﺩ ﻭ ﻋﻠﻢ ﺭﺍ ﻣﻰﻧﻮﺷﺖ ﻭ ﻣﻴﺎﻥ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻗـﻀﺎﻭﺕ‬
‫ﻣﻰﻛﺮﺩ ﻭ ﭼﻮﻥ ﺑﺮﺍﻯ ﻣﻨﺎﺟﺎﺕ ﻣﻰﺭﻓﺖ ﻫﺎﺭﻭﻥ ﺟﺎﻧﺸﲔ ﺍﻭ ﺑﻮﺩ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﻛﺪﺍﻣﻴﻚ ﺯﻭﺩﺗﺮ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻫﺎﺭﻭﻥ ﭘﻴﺶ ﺍﺯ ﻣﻮﺳﻰ ﻭﻓﺎﺕ ﻛﺮﺩ ﻫﺮ ﺩﺭ ﻭ ﺩﺭ ﺑﻴﺎﺑﺎﻥ »ﺗﻴﻪ« ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻨﺪ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﻣﻮﺳﻰ ﻓﺮﺯﻧﺪﻯ ﺩﺍﺷﺖ؟ ﻓﺮﻣﻮﺩ ﻧﻪ ﻓﺮﺯﻧﺪ ﻭ ﻧﺴﻞ ﺍﺯ ﻫﺎﺭﻭﻥ ﺑﻮﺩ‪.‬‬
‫ﺍﳌﻴﺰﺍﻥ ﮔﻮﻳﺪ‪ :‬ﺁﺧﺮ ﺭﻭﺍﻳﺖ ﺑﺎ ﺭﻭﺍﻳﺎﺕ ﺩﻳﮕﺮ ﮐﻪ ﺩﻻﻟﺖ ﺑﺮ ﻓﺮﺯﻧﺪ ﺩﺍﺷﱳ ﻣﻮﺳﻲ ﻣﻲﮐﻨﻨﺪ ﳐﺎﻟﻒ ﺍﺳﺖ‪ .‬ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻧﻴﺰ ﺣﻜﺎﻳﺖ ﺍﺯ ﺍﻭﻻﺩ ﻣﻮﺳﻰ ﺩﺍﺭﺩ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﺳﺘﺪﻻﻝ ﺍﻣﺎﻡ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺁﻳﻪ ﺑﺮ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﺑﻮﺩﻥ ﺁﻥ ﺩﻭ ﻭﺟﻬﺶ ﻣﻌﻠﻮﻡ ﻧﺸﺪ ﻭﺍﻟﻠﱠﻪ ﺍﻋﻠﻢ‪ .‬ﳐﺘﺼﺮ ﺍﻳـﻦ ﺭﻭﺍﻳـﺖ ﺭﺍ ﺩﺭ ﺻـﺎﰱ ﺫﻳـﻞ ﺁﻳـﻪ‬
‫]ﺍﻋﺮﺍﻑ‪ .[١٥٠:‬ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺩﺭ ﺳﻔﺮ ﺧﺮﻭﺝ ﺑﺎﺏ ﺳﻰ ﻭ ﺩﻭ ﺳﺎﺧﱳ ﮔﻮﺳﺎﻟﻪ ﺭﺍ ﻛﻪ ﺳﺎﻣﺮﻯ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ﺑﻪ ﻫﺎﺭﻭﻥ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻫﺎﻛﺲ ﺩﺭ ﻗﺎﻣﻮﺱ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻩ‬
‫ﻭ ﺿﻤﻦ ﺗﻌﺮﻳﻒ ﺍﺯ ﻫﺎﺭﻭﻥ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺑﻪ ﺿﻌﻒ ﻭ ﺳﺴﱴ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
 ‫ﲔ«‪.‬‬
‫ﺍﻳﻦ ﺍﺯ ﺗﻮﺭﺍﺕ ﳏﺮﻑ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻗﺎﻣﻮﺱ ﺁﻥ ﺑﻌﻴﺪ ﻧﻴﺴﺖ »ﺳ‪‬ﻼﻡ‪ ‬ﻋ‪‬ﻠﻰ ﻣ‪‬ﻮﺳﻰ ‪‬ﻭ ﻫﺎﺭ‪‬ﻭ ﹶﻥ ‪ -‬ﻭ ﺳ‪‬ﻼ ﻡ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾ ‪‬ﻤﺮ‪‬ﺳ‪‬ﻠ ‪‬‬
‫* ]ﻣﺮﱘ‪ .[٢٨:‬ﺍﻳﻦ ﺁﻳﻪ ﺧﻄﺎﺏ ﻗﻮﻡ ﺍﺳﺖ ﺑﻪ ﻣﺮﱘ ﺁﻧﮕﺎﻩ ﻛﻪ ﻋﻴﺴﻰ ﺭﺍ ﭘﻴﺶ ﻣﺮﺩﻡ ﺁﻭﺭﺩ ﻳﻌﲎ‪ :‬ﺍﻯ ﺧﻮﺍﻫﺮ ﻫﺎﺭﻭﻥ ﭘﺪﺭﺕ ﺑﺪﻛﺎﺭ ﻭ ﻣﺎﺩﺭﺕ ﺯﻧﺎﻛﺎﺭ ﻧﺒﻮﺩ ﭘﺲ ﺍﻳﻦ ﺑﭽﻪ ﺭﺍ ﺍﺯ‬
‫ﻛﺠﺎ ﺁﻭﺭﺩﻯ ﻭ ﻣﺮﺗﻜﺐ ﭼﻨﺎﻥ ﻛﺎﺭ ﺷﺪﻯ؟! ﺩﺭ ﳎﻤﻊ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺑﻪ ﻗﻮﱃ ﻫﺎﺭﻭﻥ ﻣﺮﺩ ﺻﺎﳊﻰ ﺑﻮﺩ ﻛﻪ ﺻﺎﳊﺎﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﻣﻰﺩﺍﺩﻧﺪ )ﭘﺲ ﻣﺮﺍﺩ ﺍﺯ ﺍﺧﺖ ﺍﻧﺘﺴﺎﺏ ﺍﺳﺖ( ﺑﻪ‬
‫ﻗﻮﱃ ﻫﺎﺭﻭﻥ ﺑﺮﺍﺩﺭ ﭘﺪﺭﻯ ﻣﺮﱘ ﺑﻮﺩ‪ .‬ﺑﻪ ﻗﻮﱃ ﻣﺮﺍﺩ ﻧﺴﺒﺖ ﺑﻪ ﻫﺎﺭﻭﻥ ﺑﺮﺍﺩﺭ ﻣﻮﺳﻰ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﻮﱃ ﻫﺎﺭﻭﻥ ﻣﺮﺩ ﺑﺪﻛﺎﺭﻯ ﺑﻮﺩ ﻛﻪ ﺑﺪﺍﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﻣﻰﺩﺍﺩﻧﺪ‪.‬‬
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‫ﻫ‪‬ﻮﺩ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﻛﺮﺍﻡ ﻭ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﻗﻮﻣﻰ ﺑﻪ ﻧﺎﻡ ﻋﺎﺩ ﻣﺒﻌﻮﺙ ﺷﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﻋﺪﻡ ﻗﺒﻮﻝ ﺩﻋﻮﺕ ﻭﻯ ﭼﻮﻥ ﻣﻬﻠﺖ ﺧﺪﺍﺋﻰ ﺑﻪ ﺳﺮ ﺁﻣﺪ ﺑﺎﺩﻯ ﺳﺮﺩ ﻭ ﺳﻮﺯﺍﻥ ﻭ ﺯﻭﺯﻩ ﻛﺶ‪ ،‬ﻫﻔﺖ ﺷﺐ ﻭ ﻫﺸﺖ ﺭﻭﺯ‬
‫ﺑﻪ ﺩﻳﺎﺭ ﺁ‪‬ﺎ ﻭﺯﻳﺪﻥ ﮔﺮﻓﺖ ﻭ ﺧﻮﻥ ﺭﺍ ﺩﺭ ﺑﺪ‪‬ﺎ ﻣﻨﺠﻤﺪ ﻛﺮﺩ ﻭ ﳘﻪ ﺗﺎﺭ ﻭ ﻣﺎﺭ ﺷﺪﻧﺪ ]ﺣﺎﻗﺔ‪ .[٧-٦:‬ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺑﺎﺩ ﺩﺭ »ﺭﻭﺡ« ﲢﺖ ﻋﻨﻮﺍﻥ ﺑﺎﺩﻯ ﻛﻪ ﻗﻮﻡ ﻋﺎﺩ ﺭﺍ ﺍﺯ ﺑﲔ ﺑﺮﺩ‬
‫ﺑﺮﺭﺳﻰ ﻛﺎﻣﻞ ﻛﺮﺩﻩﺍﱘ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ »ﻋﺎﺩ« ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﻗﻮﻡ ﺻﺤﺒﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﻮﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺍﺣﻘﺎﻑ ﻣﺒﻌﻮﺙ ﺷﺪ ﻛﻪ ﺩﺭ »ﺣﻘﻒ« ﮔﺬﺷﺖ‪ ،‬ﻗﻮﻡ ﺍﻭ ﺍﻧﺴﺎﻥﻫﺎﻯ ﻣﺎﻗﺒﻞ ﺗﺎﺭﻳﺦﺍﻧﺪ ﻭ ﺫﻛﺮﻯ ﺩﺭ ﺗﻮﺍﺭﻳﺦ ﺍﺯ ﺁ‪‬ﺎ ﻧﻴﺎﻣﺪﻩ ﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﺍﺷﺎﺭﻩﺍﻯ ﺑﻪ‬
‫ﺁ‪‬ﺎ ﻧﺸﺪﻩ ﺍﺳﺖ ﻓﻘﻂ ﻗﺮﺁﻥ ﻛﺮﱘ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺣﺎﻻﺕ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺿﻤﻦ ﺁﻳﺎﺕ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ ﺁﻳﺎﺗﻰ ﻛﻪ ﻧﺎﻡ ﻫﻮﺩ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺑﻪ ﻗﺮﺍﺭ ﺫﻳﻞ ﺍﺳﺖ‪:‬‬
‫]ﺍﻋﺮﺍﻑ‪.[٦٥:‬‬
‫]ﻫﻮﺩ‪] .[٨٩-٦٠-٥٨-٥٣-٥٠:‬ﺷﻌﺮﺍﺀ‪.[١٢٤:‬‬
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‫ﳛﲕ = ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ‪ :‬ﭘﺴﺮ ﺯﻛﺮﻳ‪‬ﺎ ﺍﺳﺖ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﭘﻨﺞ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬
‫ﺍﻭ ﺩﺭ ﺍﺛﺮ ﺩﻋﺎﻯ ﭘﺪﺭﺵ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﻓﺮﺯﻧﺪ ﺧﻮﺍﺳﺖ ﻣﺘﻮﻟﹼﺪ ﮔﺮﺩﻳﺪ ﻭﻻﺩﺗﺶ ﺧﺎﺭﻕ ﻋﺎﺩﺕ ﺑﻮﺩ ﺯﻳﺮﺍ ﺯﻛﺮﻯﺍ ﺩﺭ ﺁﻥ ﻣﻮﻗﻊ ﭘﲑ ﻭ ﻧﺎﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻭ ﺯﻧﺶ ﻓﺮﺗﻮﺕ ﻭ ﺍﺯ ﺍﻭ‪‬ﻝ ﻧﺎﺯﺍ ﺑﻮﺩ‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ [٤٠:‬ﳘﭽﻨﲔ ﺍﺳﺖ ﺁﻳﻪ‪ ٧‬ﻣﺮﱘ‪.‬‬
‫ﺍﻭ ﻣﺼﺪ‪‬ﻕ ﻭ ﺑﺸﺎﺭﺕ ﺩﻫﻨﺪﻩ ﻋﻴﺴﻰ ﺑﻮﺩ ﻭ ﭘﻴﺸﻮﺍﻯ ﻗﻮﻡ ﺧﻮﺩ ﻭ ﭘﺎﺭﺳﺎ ﻭ ﭘﻴﻐﻤﱪ ﺧﺪﺍ ﻭ ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﻭ ﺻﻠﺤﺎ ﺑﻮﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٣٩:‬ﺑﻌﻀﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﺭ ﺗﻔـﺴﲑ ﺧـﻮﺩ‬
‫»ﺣﺼﻮﺭ« ﺭﺍ ﻛﻨﺎﺭ ﮔﲑﻧﺪﻩ ﺍﺯ ﺯﻧﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭﱃ ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﺣﺼﺮ« ﮔﺬﺷﺖ ﻣﻌﻨﺎﻯ ﭘﺎﺭﺳﺎﺋﻰ ‪‬ﺘﺮ ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺩﺍﺭﻯ ﺯﻧﺎﻥ ﺑﻪ ﻣﻌﲎ ﻋﺪﻡ ﺗﺰﻭﻳﺞ ﺣﺴﻦ ﻧﻴﺴﺖ‪.‬‬
‫ﺧﺪﺍ ﺑﻪ ﺍﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻛﻪ ﻛﺘﺎﺏ ﺭﺍ ﳏﻜﻢ ﮔﲑﺩ ﻭ ﺩﺭ ﻛﻮﺩﻛﻰ ﺑﻮﻯ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺩﺍﺩ‪ ،‬ﻭ ﻣﻬﺮﺑﺎﱏ ﻭ ﻋﺎﻃﻔﻪ ﳐﺼﻮﺻﻰ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩ‪ ،‬ﺍﻭ ﭘﺎﻙ ﻭ ﻣﺘ‪‬ﻘﻰ ﺑﻮﺩ ﻭ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ‬
‫ﻧﻴﻜﻮﺋﻰ ﻣﻰﻛﺮﺩ ﻭ ﺳﺘﻤﻜﺎﺭ ﻭ ﻋﺼﻴﺎﻧﮕﺮ ﻧﺒﻮﺩ‪ .‬ﺳﻼﻡ ﺑﺮ ﺍﻭ ﺭﻭﺯﻯ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻭ ﺭﻭﺯﻯ ﻛﻪ ﺳﺮ ﺍﺯ ﻗﱪ ﺑﺮ ﻣﻰﺩﺍﺭﺩ‪] .‬ﻣﺮﱘ‪.[١٥-١٢:‬‬
‫ﺍﻭ ﳘﭽﻮﻥ ﭘﺪﺭﺱ ﺯﻛﺮ‪‬ﻳﺎ ﻭ ﻋﻴﺴﻰ ﻭ ﺍﻟﻴﺎﺱ ﺍﺯ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﻭ ﺍﺯ ﻋﺒﺎﺩﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﳊﲔ ﺑﻮﺩ ]ﺍﻧﻌﺎﻡ‪.[٨٥:‬‬
‫ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭﺑﺎﺭﻩ ﺷﻬﺎﺩﺕ ﺍﻭ ﭼﻴﺰﻯ ﻧﮕﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭﻳﺎﺭﻩ ﻗﺘﻞ ﻭﻯ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ‪ :‬ﻫﲑﻭﺩﻳﺲ ﺣﺎﻛﻢ ﻓﻠﺴﻄﲔ ﻋﺎﺷﻖ ﻫﲑﻭﺩ ﻳﺎ ﺩﺧﺘﺮ ﺑﺮﺍﺩﺭﺵ ﻭ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﺑﺎ ﻭﻯ ﺍﺯﺩﻭﺍﺝ‬
‫ﻛﻨﺪ ﺍﻗﻮﺍﻡ ﻭ ﺧﻮﻳﺸﺎﻥ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍﺿﻰ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺧﱪ ﺑﻪ ﳛﲕ ﺭﺳﻴﺪ ﳛﲕ ﺍﻋﻼﻡ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﻧﻜﺎﺡ ﺣﺮﺍﻡ ﻭ ﺑﺎﻃﻞ ﻭ ﺑﺮ ﺧﻼﻑ ﺩﺳﺘﻮﺭ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﻛﺮﺩ‪.‬‬
‫ﻓﺘﻮﺍﻯ ﺍﻭ ﺩﻫﺎﻥ ﺑﻪ ﺩﻫﺎﻥ ﺑﻪ ﳘﻪ ﺭﺳﻴﺪ‪.‬‬
‫ﻫﲑﻭﺩﻳﺎ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﻃﻮﺭﻯ ﺩﻝ ﻫﲑﻭﺩﻳﺲ ﺭﺍ ﺭﺑﻮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﻗﺘﻞ ﳛﲕ ﻛﺮﺩ‪ .‬ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻭ ﺣﻀﺮﺕ ﳛﲕ ﺭﺍ ﺳﺮ ﺑﺮﻳﺪﻧﺪ ﻭ ﺳﺮﺵ ﺭﺍ ﭘﻴﺶ ﻫﲑﻭﺩﻳﺲ ﻭ‬
‫ﻣﻌﺸﻮﻗﻪﺍﺵ ﺁﻭﺭﺩﻧﺪ‪.‬‬
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‫ﻳﺴﻊ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ]ﺍﻧﻌﺎﻡ‪] .[٨٦:‬ﺹ‪ .[٤٨:‬ﻳﺴﻊ )ﺑﻪ ﻓﺘﺢ ﻯ ‪ -‬ﺱ( ﻳﻜﻰ ﺍﺯ ﭘﻴﻐﻤﱪﺍﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﻓﻘﻂ ﺩﻭﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﺩ ﺷﺪﻩ ﻭﱃ ﺭﺍﺟﻊ ﺑـﻪ‬
‫ﺷﺮﺡ ﺣﺎﻝ ﺍﻭ ﻣﻄﻠﱮ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺗﻮﺣﻴﺪ ﺻﺪﻭﻕ ﺑﺎﺏ ‪ ٦٥‬ﻧﻘﻞ ﺷﺪﻩ‪ :‬ﺣﻀﺮﺕ ﺭﺿﺎ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺟﺎﺛﻠﻴﻖ ﻧﺼﺮﺍﱏ ﻓﺮﻣﻮﺩ‪ :‬ﻳﺴﻊ ﻣﺎﻧﻨﺪ ﻋﻴﺴﻰ ﻣﻌﺠﺰﻩ ﺩﺍﺷﺖ‪ :‬ﺭﻭﻯ ﺁﺏ ﺭﺍﻩ ﺭﻓﺖ‪ ،‬ﻣﺮﺩﻩﻫﺎ ﺭﺍ ﺯﻧﺪﻩ ﳕﻮﺩ‪،‬‬
‫ﻛﻮﺭ ﻭ ﭘﻴﺲ ﺭﺍ ﺷﻔﺎ ﲞﺸﻴﺪ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﻣﺘﺶ ﺍﻭ ﺭﺍ ﺧﺪﺍ ﻧﺪﺍﻧﺴﺖ ﻭ ﻛﺴﻰ ﺑﻪ ﺟﺎﻯ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻧﭙﺮﺳﺘﻴﺪ‪.‬‬
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‫ﻳﻌﻘﻮﺏ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻓﺮﺯﻧﺪ ﺍﺳﺤﻖ ﭘﺴﺮ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﭘﺪﺭ ﺍﻧﺒﻴﺎﺀ ﺑﲎ ﺍﺳﺮﺍﺋﻴﻞ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ١٦‬ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﳎﻴﺪ ﻣﺬﻛﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻡ ﺩﻳﮕﺮ ﺁﻥ ﺟﻨﺎﺏ ﺍﺳﺮﺍﺋﻴﻞ ﻣﻰﺑﺎﺷﺪ ]ﺑﻘﺮﻩ‪] .[١٣٦:‬ﻧﺴﺎﺀ‪.[١٦٣:‬‬
‫ﺍﻭ ﺩﺭ ﺁﻳﻪ ]ﺍﻧﺒﻴﺎﺀ‪ .[٧٢:‬ﺍﺯ ﻋﺒﺎﺩﺍﻟﻠﱠﻪ ﺍﻟﺼﺎﳊﲔ ﴰﺮﺩﻩ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻳﺎﺕ ]ﺹ‪ .[٤٧-٤٥:‬ﺑﻪ ‪‬ﺘﺮﻳﻦ ﺗﻮﺻﻴﻒ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻪ ﻣﺜﻞ ﺗﻮﺭﺍﺕ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺑﺎ ﻳﻌﻘﻮﺏ ﻛﺸﱴ‬
‫ﮔﺮﻓﺖ ﻭ ﻋﻨﻘﺮﻳﺐ ﺑﻮﺩ ﻛﻪ ﺑﺮ ﺧﺪﺍ ﻏﻠﺒﻪ ﻛﻨﺪ ﻧﻌﻮﺫﺑﺎﻟﻠﱠﻪ‪.‬‬
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‫ﻳﻮﺳﻒ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ .‬ﻓﺮﺯﻧﺪ ﻳﻌﻘﻮﺏ ﻭ ﻧﻮﺍﺩﻩ ﺍﺳﺤﻖ ﻭ ﻓﺮﺯﻧﺪ ﺳﻮﻡ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻰﺑﺎﺷﺪ ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ‪ ٢٧‬ﺑﺎﺭ ﺩﺭ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺣﻜﺎﻳﺖ ﻣﺆﻣﻦ‬
‫ﺁﻝ ﻓﺮﻋﻮﻥ ﺁﻣﺪﻩ ﻛﻪ ﺑﻪ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﭼﻨﲔ ﮔﻔﺖ‪] :‬ﻏﺎﻓﺮ‪ .[٣٤:‬ﺍﻳﻦ ﺁﻳﻪ ﺻﺮﻳﺢ ﺩﺭ ﻧﺒﻮﺕ ﺁﻥ ﺟﻨﺎﺏ ﺍﺳﺖ‪.‬‬
‫ﻭ ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ .[٢٤:‬ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﳐﻠﺼﲔ ﺧﻮﺍﻧﺪﻩ ﻛﻪ ﺍﺯ ﺧﺎﻟﺺ ﺷﺪﮔﺎﻥ ﺑﺮﺍﻯ ﺧﺪﺍ ﺑﻮﺩ ﻭ ﺷﻴﻄﺎﻥ ﻭ ﻧﻔﺲ ﺭﺍ ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﺭﺍﻫﻰ ﻧﺒﻮﺩ‪.‬‬
‫ﻣﺎﺟﺮﺍﻯ ﺷﮕﻔﺖﺍﻧﮕﻴﺰ ﺍﻭ ﻛﻪ ﳎﺴﻢ ﻛﻨﻨﺪﻩ ﲨﺎﻝ ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﺧﻮﻳﺸﱳ ﺩﺍﺭﻯ ﻭ ﺍﳝﺎﻥ ﺁﻥ ﺟﻨﺎﺏ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭ ﺗﻔﺼﻴﻞ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺣﺴﻦ ﺍﻟﻘﺼﺺ ﺩﺭ ﺳﻮﺭﻩﺍﻯ ﺑﻪ ﻧﺎﻡ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺫﻛﺮ ﺷﺪﻩ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺷﺮﺡ ﺣﺎﻝ ﺍﻭ ﺑﻴﺸﺘﺮ ﺍﻋﺘﻨﺎ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﻗﺖ ﻛﻨﻴﺪ‬
‫ﺩﺭ ﺣﺎﻻﺕ ﺣﻀﺮﺕ ﻳﻮﺳﻒ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﭼﻨﺪ ﳏﻞ ﻣﻮﺭﺩ ﺍﺷﺘﺒﺎﻩ ﮔﺮﺩﻳﺪﻩ ﻛﻪ ﻻﺯﻡ ﺍﺳﺖ ﺑﺮﺭﺳﻰ ﺷﻮﺩ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﺍﳌﻴﺰﺍﻥ ﺝ ‪ ١١‬ﺹ ‪ ١٨٣‬ﺍﺯ ﺗﻔﺴﲑ ﺩﺭ ﻣﻨﺜﻮﺭ ﺍﺯ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺖ‪ :‬ﻳﻮﺳﻒ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺳﻪ ﻟﻐﺰﺵ ﺩﺍﺷﺖ ﻭ ﺳﻪ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩ‪.‬‬
‫‪ -١‬ﺧﻮﺍﺳﺖ ﺑﺎ ﺁﻥ ﺯﻥ ﺯﻧﺎ ﺑﻜﻨﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻪ ﺯﻧﺪﺍﻥ ﺍﻓﺘﺎﺩ ‪ -‬ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪.[٢٤:‬‬
‫ﻚ« ﺩﺭ ﭘﻴﺶ ﭘﺎﺩﺷﺎﻫﺖ ﻣﺮﺍ ﻳﺎﺩ ﻛﻦ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻔﺖ ﺳﺎﻝ ﺩﺭ ﺯﻧﺪﺍﻥ ﻣﺎﻧﺪ ﭼﻮﻥ ﺷﻴﻄﺎﻥ ﺍﺯ ﻳﺎﺩ ﺍﻭ ﺑﺮﺩ ﻭ ﻧﺘﻮﺍﻧﺴﺖ ﺍﻭ ﺭﺍ ﭘﻴﺶ‬
‫‪ -٢‬ﺑﻪ ﺁﻥ ﺟﻮﺍﻥ ﺯﻧﺪﺍﱏ ﮔﻔﺖ‪» :‬ﺍﺫﹾ ﹸﻛﺮ‪‬ﱏ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺑ‪ ‬‬
‫ﭘﺎﺩﺷﺎﻩ ﰉ ﺗﻘﺼﲑ ﻣﻌﺮﰱ ﻛﻨﺪ‪.‬‬
‫‪ -٣‬ﻳﻮﺳﻒ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻧﺶ ﮔﻔﺖ‪ِ» :‬ﺍﻧ‪ ‬ﹸﻜ ‪‬ﻢ ﻟﹶﺴﺎﺭِﻗﹸﻮ ﹶﻥ« ﴰﺎ ﺩﺯﺩ ﻫﺴﺘﻴﺪ‪ .‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺩﺯﺩ ﻧﺒﻮﺩﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﳌﻴﺰﺍﻥ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﺍﻳﻦ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻩ‪ :‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﳐﺎﻟﻒ ﺻﺮﻳﺢ ﻛﻼﻡ ﺧﺪﺍﺳﺖ ﻛﻪ ﻳﻮﺳﻒ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺧﻮﺩ ﻭ ﺍﺯ ﳐﻠﺼﲔ ﺧﻮﺍﻧﺪﻩ ﻭ ﺷﻴﻄﺎﻥ ﺭﺍ ﺑﻪ ﭼﻨﲔ ﻛﺴﺎﱏ ﺭﺍﻫـﻰ‬
‫ﻧﻴﺴﺖ‪ ...‬ﺩﺭ ﻣﻨﺜﻮﺭ ﺭﻭﺍﻳﺎﺗﻰ ﺑﺮ ﺍﻳﻦ ﻣﻨﻮﺍﻝ ﻧﻘﻞ ﻛﺮﺩﻩ‪ ...‬ﻛﻪ ﺑﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺁ‪‬ﺎ ﺍﻋﺘﻤﺎﺩﻯ ﻧﻴﺴﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺁﻳﻪ ]ﻳﻮﺳﻒ‪ .[٢٤:‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ »ﻫﻢ« ﮔﻔﺘﻪ ﺷﺪ »ﻟﹶﻮ‪‬ﻻ ﹶﺍ ﹾﻥ ﺭ‪‬ﺃﻯ‪ «...‬ﻗﻴﺪ ﲨﻠﻪ » ‪‬ﻭ ‪‬ﻫﻢ‪ ‬ﺑِﻬﺎ« ﺍﺳﺖ ﻳﻌﲎ‪ :‬ﺯﻥ ﺧﻮﺍﺳﺖ ﺍﺯ ﻳﻮﺳﻒ ﻛﺎﻡ ﺑﮕﲑﺩ ﻭ ﻳﻮﺳﻒ ﻫﻢ ﺍﮔﺮ‬
‫ﺑﺮﻫﺎﻥ ﺧﺪﺍﻳﺶ ﺭﺍ ﳕﻰﺩﻳﺪ ﻣﻰﺧﻮﺍﺳﺖ ﺍﺯ ﺍﻭ ﻛﺎﻡ ﺑﮕﲑﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ :‬ﻳﻮﺳﻒ ﺑﻪ ﺣﻜﻢ ﻏﺮﻳﺰﻩ ﺑﺸﺮﻯ ﺑﻪ ﺁﻥ ﻛﺎﺭ ﺭﺍﺿﻰ ﻣﻰﺷﺪ ﻭﱃ ﺩﻳﺪﻥ ﺑﺮﻫﺎﻥ ﺧﺪﺍ ﻛﻪ ﳘﺎﻥ ﺍﳝﺎﻥ ﻭ ﻳﻘﻴﻨﺶ‬
‫ﺑﺎﺷﺪ ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﭼﻨﺎﻥ ﻓﻜﺮﻯ ﺭﺍ ﺩﺭ ﺳﺮ ﺑﭙﺮﻭﺭﺍﻧﺪ‪ .‬ﻋﺠﺒﺎ ﻛﺠﺎﻯ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﻟﻐﺰﺵ ﺍﺳﺖ!!!‬
‫ﻚ« ﺩﺭ ﭘﻴﺶ ﺭﺋﻴﺲ ﺧﻮﺩ ﻣﺮﺍ ﻳﺎﺩ ﻛﻦ ﻭ‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻳﻮﺳﻒ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﺁﻥ ﻣﺮﺩ ﺯﻧﺪﺍﱏ ﻛﻪ ﻣﻰﺩﺍﻧﺴﺖ ﳒﺎﺕ ﻳﺎﻓﺘﻪ ﻭ ﺳﺎﻗﻰ ﺷﺎﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻓﺮﻣﻮﺩ‪» :‬ﺍﺫﹾ ﹸﻛﺮ‪‬ﱏ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺑ‪ ‬‬
‫ﰉ ﮔﻨﺎﻩ ﺑﻮﺩﻥ ﻣﺮﺍ ﺑﻪ ﺍﻭ ﺭﻭﺷﻦ ﻛﻦ‪ .‬ﺍﻳﻦ ﺗﻮﺳﻞ ﺑﻪ ﻭﺳﺎﺋﻞ ﻣﺎﺩﻯ ﺍﺳﺖ ﻛﺠﺎﻯ ﺍﻳﻦ ﺷﺮﻙ ﺍﺳﺖ ﺍﮔﺮ ﻣﺎ ﺑﻪ ﻛﺴﻰ ﺑﮕﻮﺋﻴﻢ ﺍﺯ ﻣﺎ ﭘﻴﺶ ﻓﻼﻧﻜﺲ ﻭﺳﺎﻃﺖ ﻛﻦ ﻣﺸﺮﻙ ﺷﺪﻩﺍﱘ ﺑﻠﻜﻪ‬
‫ﻳﻮﺳﻒ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺮﺍﻯ ﺍﺳﺘﺨﻼﺹ ﺧﻮﻳﺶ ﺍﺯ ﺭﺍﻩ ﻃﺒﻴﻌﻰ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺁﻧﮕﻬﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻘﻞ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﻪ ﺁﻥ ﺩﻭ ﺯﻧﺪﺍﱏ ﻓﺮﻣﻮﺩ‪» :‬ﺀَﹶﺍﺭ‪‬ﺑﺎﺏ‪ ‬ﻣِﺘ‪ ‬ﹶﻔﺮ‪‬ﻗﹸﻮ ﹶﻥ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﹶﺃ ِﻡ‬
‫ﲔ« ﭼﻄﻮﺭ ﺷﺪ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﻛﻪ ﺍﳝﺎﻥ ﻭ ﺗﻮﺣﻴﺪ ﻭ ﺗﻘﻮﺍﻳﺶ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﺧﺪﺍﺳﺖ ﻣﺸﺮﻙ‬
‫ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟﹾﻮﺍ ِﺣ ‪‬ﺪ ﺍﻟﹾﻘﱠﻬﺎ ‪‬ﺭ« ﻭ ﺩﺭ ﺟﺮﻳﺎﻥ ﺣﻴﻠﻪ ﺯﻥ ﻋﺰﻳﺰ ﻣﺼﺮ ﻓﺮﻣﻮﺩﻩ‪ِ» :‬ﺍﻧ‪ ‬ﻪ ِﻣ ‪‬ﻦ ﻋِﺒﺎﺩِﻧ‪‬ﺎ ﺍﻟﹾ ‪‬ﻤﺨ‪ ‬ﻠﹶﺼ ‪‬‬
‫ﺷﺪ ﻭ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩ ﻋﺠﺒﺎ!!‬
‫ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﺳﻪ ﺭﻭﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻘﻞ ﺷﺪﻩ ﻳﻜﻰ ﺍﺯ ﺁ‪‬ﺎ ﺭﻭﺍﻳﺖ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻌﻴﺐ ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺳﺖ ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ‪ :‬ﺧﺪﺍ ﺑﻪ ﻳﻮﺳﻒ ﻓﺮﻣﻮﺩ ﺁﻳﺎ ﺗﺮﺍ ﺑﻪ‬
‫ﭘﺪﺭﺕ ﳏﺒﻮﺏ ﻧﻜﺮﺩﻡ ﻭ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﻳﺖ ﻧﺪﺍﺩﻡ؟ ﺁﻳﺎ ﻛﺎﺭﻭﺍﻥ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﭼﺎﻩ ﺳﻮﻕ ﻧﺪﺍﺩﻡ ﻭ ﺗﻮ ﺭﺍ ﺭﻫﺎ ﻧﻜﺮﺩﻡ؟ ﺁﻳﺎ ﺣﻴﻠﻪ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﺗﻮ ﺑﺮ ﻃﺮﻑ ﻧﻨﻤﻮﺩﻡ؟ ﭘﺲ ﭼﻪ‬
‫ﭼﻴﺰ ﻭﺍﺩﺍﺭﺕ ﻛﺮﺩ ﺭﻏﺒﺘﺖ ﺭﺍ ﺍﺯ ﻣﻦ ﺑﺮﺩﺍﺭﻯ ﻭ ﳐﻠﻮﻗﻰ ﺭﺍ ﲞﻮﺍﱏ ﭘﺲ ﺑﻪ ﻛﻴﻔﺮ ﺍﻳﻦ ﺳﺨﻦ ﻫﻔﺖ ﺳﺎﻝ ﺩﺭ ﺯﻧﺪﺍﻥ ﲟﺎﻥ‪.‬‬
‫ﺩﺭ ﺗﻔﺴﲑ ﺧﺎﺯﻥ ﻭ ﻏﲑﻩ ﻧﻘﻞ ﺷﺪﻩ‪:‬‬
‫ﻒ ﹶﻟ ‪‬ﻮ ﻻ ﹶﻛ ِﻠ ‪‬ﻤ ﹸﺔ ﺍﻟﱠﱴ ﻗﺎﻟﹶﻬﺎ‬
‫ﺭﺳﻮﻝ ﺧﺪﺍ »ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ« ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍ ﺑﻪ ﻳﻮﺳﻒ ﺭﲪﺖ ﻛﻨﺪ ﺍﮔﺮ ﺁﻥ ﻛﻠﻤﻪ ﺭﺍ ﳕﻰﮔﻔﺖ ﺁﻥ ﻣﺪﺕ ﺭﺍ ﺩﺭ ﺯﻧﺪﺍﻥ ﳕﻰﻣﺎﻧﺪ » ‪‬ﺭ ِﺣ ‪‬ﻢ ﺍﻟﻠﱠ ‪‬ﻪ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺚ«‪.‬‬
‫ﺠ ِﻦ ﻣﺎﹶﻟِﺒ ﹶ‬
‫ﺚ ﻓﹶﻰ ﺍﻟﺴ‪ ‬‬
‫ﻣﺎﹶﻟِﺒ ﹶ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺗﻔﺴﲑ ﻋﻴﺎﺷﻰ ﻧﻘﻞ ﺷﺪﻩ ﺳﻨﺪ ﻧﺪﺍﺭﺩ ﺁﻧﭽﻪ ﺍﺯ ﺗﻔﺴﲑ ﺧﺎﺯﻥ ﻧﻘﻞ ﺷﺪ ﺍﺯ ﻣﺮﺩﻯ ﺑﻪ ﻧﺎﻡ ﺣﺴﻦ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﳕﻰﺗﻮﺍﻥ ﺑﺮ ﺁﻥ ﺍﺳﺘﻨﺎﺩ ﳕﻮﺩ ﻭﺍﻧﮕﻬﻰ ﳘﻪ ﳐﺎﻟﻒ ﻗﺮﺁﻥ ﻣﺒﲔ ﺍﻧﺪ‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺷﺪ‪.‬‬
‫ﲑ ِﺍﻧ‪ ‬ﹸﻜ ‪‬ﻢ ﻟﹶﺴﺎﺭِﻗﹸﻮ ﹶﻥ« ﺍﺯ ﻛﺠﺎ ﻣﻌﻠﻮﻡ ﻛﻪ ﻣﻮﺫﻥ ﻳﻮﺳﻒ »ﻋﻠﻴﻪ‬
‫ﺍﻣﺎ ﺍﻳﻨﻜﻪ‪ :‬ﻳﻮﺳﻒ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻧﺶ ﻧﺴﺒﺖ ﺩﺯﺩﻯ ﺩﺍﺩ ﻣﻄﻠﺐ ﺩﺭﺳﱴ ﻧﻴﺴﺖ ﺁﻳﻪ ﭼﻨﲔ ﺍﺳﺖ »ﹸﺛﻢ‪ ‬ﹶﺍﺫﱠﻥﱠ ‪‬ﻣ ‪‬ﺆﺫﱢﻥﹲ ﺍﹶﻳ‪‬ﺘﻬ‪‬ﺎ ﺍﻟﹾﻌ ‪‬‬
‫ﺍﻟﺴﻼﻡ« ﺑﻮﺩﻩ ﺍﺳﺖ ﮔﺮﭼﻪ ﻃﺮﺡ ﻧﻘﺸﻪ ﺍﺯ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻮﺩ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﻳﻮﺳﻒ ﺳﻘﺎﻳﻪ ﺭﺍ ﺩﺭ ﺑﺎﺭ ﺑﺮﺍﺩﺭﺵ ﮔﺬﺍﺷﺖ ﻣﺄﻣﻮﺭﺍﻥ ﺩﻳﺪﻧﺪ ﺳﻘﺎﻳﻪ ﻧﻴﺴﺖ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑـﻪ‬
‫ﻛﺎﺭﻭﺍﻥ ﺑﺪﺑﲔ ﺷﺪﻧﺪ ﻭ ﻳﻜﻰ ﺍﺯ ﺁ‪‬ﺎ ﮔﻔﺖ‪ :‬ﴰﺎ ﺩﺯﺩﻳﺪﻩﺍﻳﺪ ﺗﺎ ﺑﺎﻻﺧﺮﻩ ﺑﻌﺪ ﺍﺯ ﮔﻔﺘﮕﻮﻯ ﺁ‪‬ﺎ‪ ،‬ﻳﻮﺳﻒ ﺁﻣﺪ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﺗﻔﺘﻴﺶ ﺑﺎﺭﻫﺎ ﻛﺮﺩ‪ .‬ﻭ‪‬ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ﻋ‪‬ﻠﻰ ‪‬ﻣ ِﻦ ﺍﺗ‪‬ﺒ ‪‬ﻊ ﺍﹾﻟﻬ‪‬ﺪﻯ‪.‬‬
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‫ﻳﻮﻧﺲ = »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻧﺎﻡ ﻣﺒﺎﺭﻛﺶ ﭼﻬﺎﺭ ﺑﺎﺭ ﺩﺭ ﻗﺮﺁﻥ ﳎﻴﺪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺑﻪ ﻟﻔﻆ ﺫﺍﺍﻟﻨﻮﻥ ﻭ ﺻﺎﺣﺐ ﺍﳊﻮﺕ ﺍﺯ ﺍﻭ ﻳﺎﺩ ﺷﺪﻩ‪] .‬ﺍﻧﻌﺎﻡ‪.[٨٦:‬‬
‫ﺍﻳﻦ ﭘﻴﺎﻣﱪ ﺑﺰﺭﮔﻮﺍﺭ ﳘﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻗﻮﻡ ﺧﻮﻳﺶ ﻗﻬﺮ ﻛﺮﺩ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺑﲑﻭﻥ ﺭﻓﺖ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﺷﻜﻢ ﻣﺎﻫﻰ ﺍﻓﺘﺎﺩ ﻭ ﺧﺪﺍﻳﺶ ﺍﺯ ﺁﻥ ﳒﺎﺕ ﺩﺍﺩ ﻟﺬﺍ ﻻﺯﻡ ﺍﺳﺖ ﺍﺣﻮﺍﻝ ﺍﻭ ﺍﺯ‬
‫ﭼﻨﺪ ﺟﻬﺖ ﺑﺮﺭﺳﻰ ﺷﻮﺩ ﺍﺑﺘﺪﺍ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻘﻞ ﻣﻰﻛﻨﻴﻢ ﺳﭙﺲ ﺑﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺩﻳﮕﺮ ﻣﻰﭘﺮﺩﺍﺯﱘ‪.‬‬
‫‪] -١‬ﺻﺎﻓﺎﺕ‪.[١٤٨-١٣٩:‬‬
‫ﻳﻌﲎ‪ :‬ﺣﻘﺎ ﻛﻪ ﻳﻮﻧﺲ ﺍﺯ ﭘﻴﺎﻣﱪﺍﻥ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺣﺎﻝ ﻧﺎﺭﺿﺎﱙ ﺑﻪ ﺳﻮﻯ ﻛﺸﱴ ﭘﺮ ﺭﻓﺖ‪ .‬ﺑﺎ ﺍﻫﻞ ﻛﺸﱴ ﻗﺮﻋﻪ ﺍﻧﺪﺍﺧﺖ ﻭ ﺍﺯ ﻣﻐﻠﻮﺑﺎﻥ ﺷﺪ‪ .‬ﻣﺎﻫﻰ ﺍﻭ ﺭﺍﺑﻠﻌﻴﺪ ﺣﺎﻝ ﺁﻧﻜـﻪ‬
‫ﺧﻮﺩﺵ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﺮﺩ ﭼﺮﺍ ﺍﺯ ﻗﻮﻣﺶ ﺟﺪﺍ ﺷﺪ ﻳﺎ ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﻣﻼﻣﺖ ﻣﻰﻛﺮﺩ ﻛﻪ ﺍﺳﺒﺎﺏ ﺑﲑﻭﻥ ﺭﻓﱳ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻧﺪ ﺍﮔﺮ ﺧﺪﺍ ﺭﺍ ﺗﺴﺒﻴﺢ ﳕﻰﮔﻔﺖ ﺗﺎ ﻗﻴﺎﻣـﺖ ﺩﺭ‬
‫ﺷﻜﻢ ﻣﺎﻫﻰ ﻣﻰﻣﺎﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺍﺯ ﺷﻜﻢ ﻣﺎﻫﻰ ﺑﻪ ﺳﺎﺣﻞ ﺍﻧﺪﺍﺧﺘﻴﻢ ﺣﺎﻝ ﺁﻧﻜﻪ ﻣﺮﻳﺾ ﻭ ﻧﺎﺗﻮﺍﻥ ﺑﻮﺩ‪ .‬ﺩﺭﺧﺖ ﻛﺪﻭﱙ ﺑﺮ ﺍﻭ ﺭﻭﻳﺎﻧﺪﱘ‪ ،‬ﺑﺼﺪﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻠﻜﻪ ﺑﻴﺸﺘﺮ ﭘﻴﺎﻣﱪﺵ ﻛﺮﺩﱘ‪ .‬ﺁ‪‬ﺎ‬
‫ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﺗﺎ ﻣﺪﺗﻰ ﻣﺘﺎﻋﺸﺎﻥ ﺩﺍﺩﱘ‪.‬‬
‫‪] -٢‬ﺍﻧﺒﻴﺎﺀ‪.[٨٨-٨٧:‬‬
‫‪] -٣‬ﻗﻠﻢ‪.[٥٠-٤٨:‬‬
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‫ﳕﻰﺷﻮﺩ ﮔﻔﺖ‪ :‬ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺧﺎﺭﺝ ﺷﺪﻥ ﺍﺯ ﻗﻮﻡ ﺧﻮﻳﺶ‪ ،‬ﺩﺍﻧﺴﺘﻪ ﮔﻨﺎﻩ ﻛﺮﺩ ﻛﻪ ﺍﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻌﺼﻮﻣﻨﺪ ﻭ ﺧﺪﺍ ﺩﺭ ﺑﺎﺭﻩ ﺁ‪‬ﺎ ﻓﺮﻣﻮﺩﻩ‪] :‬ﺻﺎﻓﺎﺕ‪.[١٨١:‬‬
‫ﺣﺎﺷﺎ ﻛﻪ ﭘﻴﺎﻣﱪ ﳐﺼﻮﺻﺎ ﭘﺲ ﺍﺯ ﻣﺒﻌﻮﺙ ﺷﺪﻥ ﻣﺮﺗﻜﺐ ﮔﻨﺎﻩ ﺷﻮﺩ ﺍﺯ ﲨﻠﻪ » ﹶﻓ ﹶﻈﻦ‪ ‬ﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻦ ‪‬ﻧ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ« ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﺎﻧﻌﻰ ﺍﺯ ﺧﺎﺭﺝ ﺷﺪﻥ ﳕﻰﺩﻳﺪ ﻛﻪ ﻗﻮﻣﺶ ﺍﻭ‬
‫ﺭﺍ ﺍﺫﻳﺖ ﻛﺮﺩﻩ ﻭ ﺩﻋﻮﺗﺶ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺍﮔﺮ ﺑﲑﻭﻥ ﺭﻓﺘﻨﺶ ﺭﺍ ﺣﺮﺍﻡ ﻣﻰﺩﺍﻧﺴﺖ ﺩﻳﮕﺮ »ﻇﻦ‪ «‬ﻣﻮﺭﺩ ﻧﺪﺍﺷﺖ ﻭ ﺑﻪ ﻳﻘﲔ ﻣﻰﺩﺍﻧﺴﺖ ﻛﻪ ﺧﺪﺍ ﺑﺮ ﻭﻯ ﺗﻨﮓ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬
‫ﺕ« ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ‪‬ﺘﺮ ﺑﻮﺩ ﺑﻴﺸﺘﺮ ﺻﱪ ﺑﻪ ﺧﺮﺝ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﻗﻮﻣﺶ ﺧﺎﺭﺝ‬
‫ﺐ ﺍﹾﻟﺤ‪‬ﻮ ِ‬
‫ﻚ ‪‬ﻭ ﻻ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ﻛﹶﺼﺼﺎ ِﺣ ِ‬
‫ﺤ ﹾﻜ ِﻢ ‪‬ﺭِﺑ ‪‬‬
‫ﺻِﺒ ‪‬ﺮ ِﻟ ‪‬‬
‫ﺑﻠﻰ ﺍﺯ ﳎﻤﻮﻉ ﺁﻳﺎﺕ ﳐﺼﻮﺻﺎ ﺍﺯ ﲨﻠﻪ‪ »:‬ﻓﹶﺎ ‪‬‬
‫ﻧﺸﻮﺩ ﻭ ﺍﺯ » ﹶﻓ ﹶﻈﻦ‪ ‬ﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻦ ‪‬ﻧ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ« ﻓﻬﻤﻴﺪﻩ ﻣﻰﺷﻮﺩ ﻋﻠﺖ ﮔﺮﻓﺘﺎﺭﻯ ﻭ ﺍﻓﺘﺎﺩﻥ ﺑﻪ ﺷﻜﻢ ﻣﺎﻫﻰ ﺩﺭ ﺍﺛﺮ ﳘﺎﻥ ﺧﺎﺭﺝ ﺷﺪﻥ ﻭ ﻗﻬﺮ ﺍﺯ ﺍﻣﺘﺶ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
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‫ﲔ« ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ ﺑﺮﺍﻯ ﺑﻪ ﺩﺭﻳﺎ ﺍﻧﺪﺍﺧﱳ ﺑﻌﻀﻰ ﺍﺯ ﺍﻫﻞ ﻛﺸﱴ ﻗﺮﻋﻪ ﻛﺸﻴﺪﻩﺍﻧﺪ ﻭ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﻗﺮﻋﻪ ﺷﺮﻛﺖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻟﻔﻆ‬
‫»ﻓﹶﺴﺎ ‪‬ﻫ ‪‬ﻢ ﻓﹶﻜﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﹾﻤ‪‬ﺪ‪‬ﺣ‪‬ﻀ ‪‬‬
‫ﲔ« ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ ﺑﻪ ﺩﺭﻳﺎ ﺍﻧﺪﺍﺧﺘﻪ ﮔﺎﻥ ﭼﻨﺪ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﮔﺮﻧﻪ ﻟﻔﻆ ﲨﻊ ﻣﻌﲎ ﻧﺪﺍﺷﺖ‪.‬‬
‫»ﻣ‪‬ﺪ‪‬ﺣ‪‬ﻀ ‪‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪ :‬ﺩﺭﻳﺎ ﻃﻮﻓﺎﻥ ﻛﺮﺩﻩ ﻭ ﺁ‪‬ﺎ ﻗﺎﺋﻞ ﺑﻪ ﺍﺭﺑﺎﺏ ﺍﻧﻮﺍﻉ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺑﻪ ﺧﺪﺍﻯ ﺩﺭﻳﺎ ﻳﻚ ﻗﺮﺑﺎﱏ ﺑﺪﻫﻨﺪ ﺗﺎ ﻃﻮﻓﺎﻥ ﺁﺭﺍﻡ ﮔﲑﺩ ﻭ ﮔﺮﻧﻪ ﺑﻮﺩﻥ ﻭ ﻧﺒﻮﺩﻥ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‬
‫ﺗﺄﺛﲑﻯ ﺩﺭ ﺳﺒﻜﻰ ﻭ ﺳﻨﮕﻴﲎ ﻛﺸﱴ ﻧﺪﺍﺷﺖ‪.‬‬
‫ﲔ« ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺗﻨﻬﺎ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﺪﺭﻳﺎ ﺍﻧﺪﺍﺧﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ ﺑﻠﻜﻪ ﭼﻨﺪﻳﻦ ﻧﻔﺮ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﻟﻔﻆ‬
‫ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻟﻔﻆ »ﻣ‪‬ﺪ‪‬ﺣ‪‬ﻀ ‪‬‬
‫ﺸﺤ‪‬ﻮ ِﻥ« ﺻﺮﻳﺢ ﺍﺳﺖ ﻛﻪ ﻛﺸﱴ ﭘﺮ ﺍﺯ ﺍﺟﻨﺎﺱ ﻭ ﻣﺴﺎﻓﺮﺍﻥ ﺑﻮﺩﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺑﺎﺭﻫﺎ ﻭ ﭼﻨﺪ‬
‫ﻚ ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﻣﺸﺤﻮﻥ ﺩﺭ »ِﺍ ﹾﺫﹶﺃ‪‬ﺑ ‪‬ﻖ ﺍِﻟﹶﻰ ﺍ ﹾﻟ ﹸﻔ ﹾﻠ ِ‬
‫ﻧﻔﺮ ﺍﺯ ﻣﺴﺎﻓﺮﺍﻥ ﺭﺍ ﺑﻪ ﻗﻴﺪ ﻗﺮﻋﻪ ﺑﻪ ﺩﺭﻳﺎ ﺍﻓﻜﻨﻨﺪ ﺗﺎ ﻛﺸﱴ ﺳﺒﻚ ﺷﺪﻩ ﻭ ﺍﺯ ﻏﺮﻕ ﳒﺎﺕ ﻳﺎﺑﺪ‪.‬‬
‫ﺩﺭ ﺗﻮﺭﺍﺕ ﻓﻌﻠﻰ ﻛﺘﺎﺏ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺁﻣﺪﻩ ﻣﻼﺣﺎﻥ ﺍﺳﺒﺎﰉ ﺭﺍ ﻛﻪ ﺩﺭ ﻛﺸﱴ ﺑﻮﺩ ﺑﻪ ﺩﺭﻳﺎ ﺭﳜﺘﻨﺪﺗﺎ ﺁﻥ ﺭﺍ ﺳﺒﻚ ﺳﺎﺯﻧﺪ ﭼﻮﻥ ﻛﺸﱴ ﳒﺎﺕ ﻧﻴﺎﻓﺖ ﻭ ﺩﺭﻳﺎ ﺁﺭﺍﻡ ﻧﮕﺮﻓﺖ‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺑﻴﺎﻳﻴﺪ ﻗﺮﻋﻪ ﺑﻴﺎﻧﺪﺍﺯﱘ ﺗﺎ ﺭﻭﺷﻦ ﺷﻮﺩ ﺍﻳﻦ ﻃﻮﻓﺎﻥ ﺑﻪ ﺳﺒﺐ ﭼﻪ ﻛﺲ ﺑﺮ ﻣﺎ ﻭﺍﺭﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﭘﺲ ﻗﺮﻋﻪ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻗﺮﻋﻪ ﺑﻨﺎﻡ ﻳﻮﻧﺲ ﺩﺭ ﺁﻣﺪ‪ ...‬ﻳﻮﻧﺲ ﮔﻔﺖ‪ :‬ﻣﺮﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪ‬
‫ﺩﺭﻳﺎ ﺑﻴﺎﻧﺪﺍﺯﻳﺪ ﺗﺎ ﻃﻮﻓﺎﻥ ﺁﺭﺍﻡ ﮔﲑﺩ ﺯﻳﺮﺍ ﻛﻪ ﺍﻳﻦ ﻃﻮﻓﺎﻥ ﺑﻪ ﺳﺒﺐ ﻣﻦ ﭘﻴﺶ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ...‬ﺍﻭ ﺭﺍ ﺑﻪ ﺩﺭﻳﺎ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻣﺎﻫﻰ ﺑﺰﺭﮔﻰ ﺍﻭ ﺭﺍ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﻳﻮﻧﺲ ﺳﻪ ﺭﻭﺯ ﻭ ﺷﺐ ﺩﺭ ﺷﻜﻢ‬
‫ﻣﺎﻫﻰ ﻣﺎﻧﺪ‪.‬‬
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‫ﲔ‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺷﻜﻢ ﻣﺎﻫﻰ ﺟﺎ ﮔﺮﻓﺖ‪ ،‬ﺧﺪﺍ ﺩﺭ ﺍﺛﺮ ﺗﺴﺒﻴﺢ ﻭ ﺍﺳﺘﻐﺎﺛﻪ ﳒﺎﺗﺶ ﺩﺍﺩ ﻭ ﺍﮔﺮ ﺍﺳﺘﻐﺎﺛﻪ ﳕﻰﻛﺮﺩ ﳒﺎﺗﺶ ﻏﲑﳑﻜﻦ ﺑﻮﺩ » ﹶﻓﻠﹶﻮ‪‬ﻻ ﹶﺃﻧ‪ ‬ﻪ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺒِﺤ ‪‬‬
‫ﲔ« ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺷﻜﻢ ﻣﺎﻫﻰ ﺗﺴﺒﻴﺢ ﮔﻔﺘﻪ ﻭ ﺍﺳﺘﻐﺎﺛﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﻟﻈﱠﺎﻟِﻤ ‪‬‬
‫ﻚ ﺍِﱏ ﹸﻛ ‪‬ﻨ ‪‬‬
‫ﺖ ﺳ‪‬ﺒ‪‬ﺤﺎ‪‬ﻧ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻥ ﻻﺍِﻟ ‪‬ﻪ ﺍِﻟﱠﺎ ﹶﺃ ‪‬ﻧ ‪‬‬
‫ﺚ ﰱ ‪‬ﺑ ﹾﻄِﻨ ِﻪ ﺍِﱃ ‪‬ﻳ ‪‬ﻮِ‪ .‬ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺜ ‪‬ﻮ ﹶﻥ« ﺑﻪ ﻗﺮﻳﻨﻪ »ﻓﹶﻨﺎﺩﻯ ﻓِﻰ ﺍﻟﻀ‪‬ﻠﹶﻤﺎ ِ‬
‫ﹶﻟ ﹶﻠِﺒ ﹶ‬
‫ﺕ« ﺑﺎﺷﺪ ﮔﺮﭼﻪ ﺍﺯ ﺍﻭﻝ ﻫﻢ ﺍﺯ ﻣﺴﺒﺤﲔ ﺑﻮﺩ‪.‬‬
‫ﲔ ﰱ ‪‬ﺑ ﹾﻄ ِﻦ ﺍﹾﻟﺤ‪‬ﻮ ِ‬
‫ﻟﺬﺍ ﺑﺎﻳﺪ ﺗﻘﺪﻳﺮ ﺁﻳﻪ ﺍﻭﻝ » ِﻣ ‪‬ﻦ ﺍﻟﹾ ‪‬ﻤﺴ‪‬ﺒِﺤ ‪‬‬
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‫ﺁﻧﭽﻪ ﺍﺯ ﺁﻳﺎﺕ ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﻐﺎﺛﻪ ﻭ ﺩﻋﺎ ﺍﻭ ﺭﺍ ﻓﻘﻂ ﺍﺯ ﺷﻜﻢ ﻣﺎﻫﻰ ﳒﺎﺕ ﺩﺍﺩ ﻭ ﭘﺲ ﺍﺯ ﺑﲑﻭﻥ ﺁﻣﺪﻥ ﺩﻳﮕﺮ‪ ،‬ﺳﺨﱴ ﻧﺪﺍﺷﺖ‪ .‬ﻭ ﺍﮔﺮ ﳘﺎﻧﻄﻮﺭ ﻣﻰﻣﺎﻧﺪ ﻣﻮﺭﺩ‬
‫ﻣﻼﻣﺖ ﺑﻮﺩ ﻭﱃ ﭘﺲ ﺍﺯ ﺑﲑﻭﻥ ﺁﻣﺪﻥ ﺧﺪﺍﻭﻧﺪ ﻟﻄﻒ ﺩﻳﮕﺮﻯ ﺑﺮ ﺍﻭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻥ ﺍﻋﺎﺩﻩ ﻣﺄﻣﻮﺭﻳﺖ ﻭ ﺭﺳﺎﻟﺖ ﺑﻮﺩ ﻭﺍﷲ ﺍﻟﻌﺎﱂ ﻇﻬﻮﺭ »ﹶﻟﻮ‪‬ﻻ ﹶﺃ ﹾﻥ ﺗ‪‬ﺪﺍ ‪‬ﺭ ﹶﻛ ‪‬ﻪ ِﻧ ‪‬ﻌ ‪‬ﻤﺔﹲ ِﻣ ‪‬ﻦ ‪‬ﺭِﺑ ِﻪ ﹶﻟ‪‬ﻨِﺒ ﹶﺬ ﺑِﺎﻟﹾﻌ‪‬ﺮﺍ ِﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ‬
‫ﻣ‪‬ﺬﹾﻣ‪‬ﻮﻡ‪ «‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﺑﲑﻭﻥ ﺁﻣﺪﻥ ﻟﻄﻒ ﺩﻳﮕﺮﻯ ﺑﻮﻯ ﳕﻰﺷﺪ ‪،‬ﺩﺭ ﺍﺛﺮ ﺗﺴﺒﻴﺢ ﻓﻘﻂ ﺍﺯ ﺷﻜﻢ ﻣﺎﻫﻰ ﺧﺎﺭﺝ ﻣﻰﺷﺪ ﺁ‪‬ﻢ ﺑﻪ ﻃﻮﺭ ﻣﺬﻣﻮﻡ ﻭﱃ »ﺗ‪‬ﺪﺍ ‪‬ﺭ ﹶﻛ ‪‬ﻪ ِﻧ ‪‬ﻌ ‪‬ﻤﺔﹲ ِﻣ ‪‬ﻦ ‪‬ﺭِﺑ ِﻪ« ﻭ‬
‫ﻒ ﹶﺃﻭ‪‬ﻳ‪‬ﺰﻳﺪ ‪‬ﻭ ﹶﻥ« ﺍﺭﺳﻠﻨﺎ ﻭ ﺍﺟﺘﺒﺎﺀ‬
‫ﲔ« ﻛﻪ ﺑﻮﺍﺳﻄﻪ ﺍﺟﺘﺒﺎﺀ ﻣﺬﻣﻮﻡ ﺑﻮﺩﻥ ﻣﺮﺗﻔﻊ ﮔﺮﺩﻳﺪ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪» :‬ﻭ‪‬ﹶﺃﺭ‪‬ﺳ‪‬ﻠﹾﻨﺎ ‪‬ﻩ ﺍِﱃ ِﻣﹶﺄ ِﺓ ﹶﺍ ﹾﻟ ِ‬
‫ﺠ ‪‬ﻌ ﹶﻠ ‪‬ﻪ ِﻣ ‪‬ﻦﺍﻟﺼ‪‬ﺎﻟِﺤ ‪‬‬
‫ﺁﻥ ﻧﻌﻤﺖ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ »ﻓﹶﺎﺟ‪‬ﺘ‪‬ﺒﺎ ‪‬ﻩ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﻇﺎﻫﺮﺍ ﻫﺮ ﺩﻭ ﻳﻜﻰ ﺍﺳﺖ‪.‬‬
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‫ﺁﻳﺎ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺑﻪ ﻣﻴﺎﻥ ﻗﻮﻡ ﺧﻮﻳﺶ ﺑﺮﮔﺸﺖ ﻭ ﻛﺎﺭﺧﻮﺩ ﺭﺍ ﺍﺯ ﺳﺮﮔﺮﻓﺖ ﻳﺎ ﺑﻪ ﻗﻮﻡ ﺩﻳﮕﺮﻯ ﻣﺒﻌﻮﺙ ﺷﺪ؟ ﻗﺮﺁﻥ ﳎﻴﺪ ﺩﺭ ﺑﺮﮔﺸﱳ ﺑﻪ ﻣﻴﺎﻥ ﻗﻮﻡ ﺧﻮﺩ ﺻﺮﻳﺢ ﻧﻴﺴﺖ‬
‫ﺑﻠﻜﻪ ﻓﻘﻂ ﺩﺭ ﲡﺪﻳﺪ ﺭﺳﺎﻟﺖ ﺻﺮﺍﺣﺖ ﺩﺍﺭﺩ‪ .‬ﻃﱪﺳﻰ ﺭﲪﻪ ﺍﷲ ﻫﺮ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﮔﻮﻳﺪ‪ :‬ﻫﺮ ﭼﻪ ﻫﺴﺖ ﻇﻬﻮﺭ »ﹶﺃﺭ‪‬ﺳ‪‬ﻠﹾﻨﺎ ‪ -‬ﺍﺟ‪‬ﺘ‪‬ﺒﺎ ‪‬ﻩ« ﺩﺭ ﲡﺪﻳﺪ ﺭﺳﺎﻟﺖ ﺍﺳﺖ ﺧﻮﺍﻩ ﺑﻪ ﻗﻮﻡ ﺍﻭﻝ ﺑﺎﺷﺪ ﻳﺎ ﺑﻪ ﻗﻮﻣﻰ ﺩﻳﮕﺮ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
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‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ‪ :‬ﺩﺭﻳﺎﻳﻴﻜﻪ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺩﺭ ﺁﻥ ﺑﻪ ﺷﻜﻢ ﻣﺎﻫﻰ ﺭﻓﺖ ﺩﺭﻳﺎﻯ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﺎﺷﺪ ﺩﺭﺗﻮﺭﺍﺕ ﺩﺭ ﻛﺘﺎﺏ ﻳﻮﻧﺲ ﺑﺎﺏ ﺍﻭﻝ ﺁﻣﺪﻩ‪» :‬ﻳﻮﻧﺲ ﺧﻮﺍﺳﺖ ﺑﺮ »ﺗﺮﺷﻴﺶ«‬
‫ﻓﺮﺍﺭﻛﻨﺪ ﻭ ﺑﻪ »ﻳﺎﻓﺎ« ﺁﻣﺪ ﺑﻪ ﻛﺸﱴ ﻧﺸﺴﺖ ﺗﺎ ﻋﺎﺯﻡ »ﺗﺮﺷﻴﺶ« ﺑﺸﻮﺩ ﺗﺮﺷﻴﺶ ﺍﺯ ﺳﻮﺍﺣﻞ ﺍﺳﭙﺎﻧﻴﺎ ﻭ ﻧﻴﺰ ﻗﺮﻳﻪ ﺍﻳﺴﺖ ﺩﺭ »ﻟﺒﻨﺎﻥ« ‪» -‬ﻳﺎﻓﺎ« ﻧﻴﺰ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﻓﻠﺴﻄﲔ ﻭ ﺩﺭﻛﻨﺎﺭ‬
‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳﺖ ﻋﻠﻰ ﻫﺬﺍ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﻳﺎﻓﺎ ﺳﻮﺍﺭ ﻛﺸﱴ ﺷﺪﻩ ﻭ ﻣﻰﺧﻮﺍﺳﺘﻪ ﺑﻪ ﺍﺳﭙﺎﻧﻴﺎ ﻳﺎ ﺁﻓﺮﻳﻘﺎ ﺑﺮﻭﺩ‪.‬‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺗﻔﺎﺳﲑ ﲝﺮﻗﻠﺰﻡ ﺑﻪ ﭼﺸﻢ ﻣﻰﺧﻮﺭﺩ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺁﻥ ﺩﺭﻳﺎﻯ ﺳﺮﺥ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺁﻥ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺘﻪ ﺍﺯ ﺳﻮﺍﺣﻞ ﻋﺮﺑﺴﺘﺎﻥ ﻳﺎ ﺍﺯ ﺧﻠﻴﺞ ﻋﻘﺒﻪ ﻣﺜﻼ ﺑﻪ ﺁﻓﺮﻳﻘﺎ‬
‫ﺑﺮﻭﺩ‪ .‬ﮔﻮﻳﻨﺪ‪ :‬ﺑﻪ ﺍﻫﻞ ﻧﻴﻨﻮﻯ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﲑﻭﻥ ﺭﻓﺖ‪.‬‬
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‫ﻣﺎﻫﺌﻰ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻓﺮﻭﺑﺮﺩ ﻗﻬﺮﺍ ﺩﻫﺎﻥ ﻭ ﺣﻠﻘﻮﻣﺶ ﺁﻧﻘﺪﺭ ﺑﺰﺭﮒ ﺑﻮﺩ ﻛﻪ ﻳﻮﻧﺲ»ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺍﺯ ﺁﻥ ﮔﺬﺷﺖ ﻭ ﺩﺭ ﺷﻜﻢ ﻭﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﻛﺘﺎﺏ ﻧﻈﺮﻯ ﺑﻪ ﻃﺒﻴﻌﺖ‬
‫ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺗﺄﻟﻴﻒ ﻳﻜﻰ ﺍﺯ ﺍﺳﺎﺗﻴﺪ ﺩﺍﻧﺸﮕﺎﻩ ﭘﺎﺭﻳﺲ ﺗﺮﲨﻪ ﳏﻤﺪﻗﺎﺿﻰ ﻓﺼﻠﻰ ﺑﻨﺎﻡ »ﻳﻮﻧﺲ ﺩﺭ ﻛﺎﻡ ‪‬ﻨﮓ« ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺑﺎﺭﻩ ‪‬ﻨﮕﻰ ﻛﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺑﻠﻌﻴﺪﻩ ﲢﻘﻴﻖ ﳕﻮﺩﻩ ﺍﺳﺖ‬
‫ﻭ ﺑﺎﻻﺧﺮﻩ ﻧﻈﺮ ﺩﺍﺩﻩ ﻛﻪ ﳑﻜﻦ ﺍﺳﺖ ﻳﻮﻧﺲ »ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﺭﺍ‪‬ﻨﮓ »ﻛﺎﺷﺎﻟﻮ« ﺑﻠﻌﻴﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ‪‬ﻨﮓ ﻧﻮﻋﺎ ﺩﺍﺭﺍﻯ )‪ (٢٢‬ﻣﺘﺮ ﻃﻮﻝ ﻭ ﺍﺯ ﮔﻠﻮﻯ ﺁﻥ ﺍﻧﺴﺎﻥ ﺑﻪ ﺭﺍﺣﱴ ﻓـﺮﻭ‬
‫ﲔ«‪.‬‬
‫ﺏ ﺍﻟﹾﻌﺎﻟﹶﻤ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪِﻟﻠﱠ ِﻪ ‪‬ﺭ ِ‬
‫ﲔ ‪‬ﻭ ﺍﹾﻟ ‪‬‬
‫ﻣﻰﺭﻭﺩ‪ .‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪» .‬ﻭ‪‬ﺳ‪‬ﻼﻡ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾ ‪‬ﻤﺮ‪‬ﺳ‪‬ﻠ ‪‬‬
‫_______________________________________________‬

‫ﮏ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ .‬ﻳﺎ ﻗﺎﺋ ‪‬ﻢ ﺍﳌﹶﻬﺪﯼ)ﻋ‪‬ﺞ(‪ .‬اﯾﻦ ﺗﻼش ﺗﻘﺪﯾﻢ ﺑﻪ ﻣﺤﻀﺮ ﻣﻮﻻ ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬
‫ﺍﻟﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﺠ‪‬ﻞ ِﻟﻮ‪‬ﻟ‪‬ﻴ ‪‬‬
‫ﯽ ﺧﺪا‪ ،‬ﺣﻀﺮت ﻋﻠﯽ )ع(‪.‬‬
‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و وﻟ ‪‬‬ ‫ﺳﻼم ﺑﺮ ﺑﻨﺪه و رﺳﻮل ﺧﺪا‪ ،‬ﺣﻀﺮت ﻣﺤﻤﺪ )ص(‪.‬‬
‫ﺳﻼم ﺑﺮ ﮐﺎﻣﻠﺘﺮﯾﻦ ﻣﺨﻠﻮق و ﺣﺠ‪‬ﺖ ﺧﺪا ‪ ،‬ﺣﻀﺮت ﻣﻬﺪي)ﻋﺞ(‪.‬‬

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