اسرار فدک#260

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬ ‫ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺍﻧﺼﺎﺭﻯ‪ ،‬ﺳﻴﺪ ﺣﺴﻴﻦ ﺭﺟﺎﻳﻰ‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۲‬‬

‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬ ‫ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﺯ ﺭﻭﺯﻯ ﻛﻪ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺑﺎ ﻧﺎﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺭﺗﺒﺎﻁ ﻳﺎﻓﺘﻪ ﺍﺭﺯﺵ ﺍﻋﺘﻘﺎﺩﻯ ﺑﺨﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻥ ﺭﻭﺯ ﺩﻳﮕﺮ ﻓﺪﻙ ﻳﻚ ﻣﺎﺟﺮﺍﻯ‬ ‫ﺗﺎﺭﻳﺨﻰ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻓﺪﻙ ﺑﻪ ﺍﻣﺮ ﺧﺎﺹ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻋﻄﺎ ﺷﺪ‪ ،‬ﺩﻭﺳﺖ ﻭ ﺩﺷﻤﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻌﺮﻓﻰ‬ ‫ﺷﺪﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﻓﺪﻙ ﭼﺮﺍﻏﻰ ﺷﺪ ﻛﻪ ﻫﺮﮔﺰ ﺧﺎﻣﻮﺵ ﻧﺸﺪﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﻏﺼﺐ ﺁﻥ ﻣﺴﺌﻠﻪ ﺍﻯ ﺍﺳﺖ ﻋﻈﻴﻢ ﻛﻪ ﺗﺎ ﺍﺑﺪ ﻛﺴﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺁﻥ‬ ‫ﺭﺍ ﻛﻮﭼﻚ ﺗﻠﻘﻰ ﻛﻨﺪ‪.‬‬

‫ﻓﺪﻙ ﺳﻨﺪ ﺩﺍﺋﻤﻰ ﺷﻴﻌﻪ‬ ‫ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ‪ ،‬ﻓﺪﻙ ﺑﻌﻨﻮﺍﻥ ﺷﺎﻫﺪﻯ ﻣﺤﻜﻢ ﺩﺭ ﺩﺳﺖ ﺷﻴﻌﻴﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ ،‬ﻛﻪ ﺑﺎ ﭘﻴﻤﻮﺩﻥ ﻗﺮﻧﻬﺎ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﺴﺠﺪ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻰ ﺭﺳﺎﻧﻨﺪ ﻭ ﻧﺪﺍﻯ ﺟﺎﻧﺴﻮﺯ ﻭ ﺁ ‪‬ﻩ ﺩﻝِ ﺷﻜﺴﺘﻪ ﻯ ﻳﺎﺩﮔﺎﺭ ﻭﺣﻰ ﺭﺍ ﭘﺎﺳﺦ ﻣﺜﺒﺖ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ‬ ‫ﻣﺪﺭﻙ ﻗﻮﻯ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺩﻭﺳﺘﺎﻥ ﺧﻮﺩ ﺳﭙﺮﺩﻩ‪ ،‬ﺗﺎ ﺩﺭ ﻫﺮ ﻛﺠﺎ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﻛﺒﺮﻯ ﺑﻰ ﺗﻔﺎﻭﺕ ﻧﻴﺴﺘﻨﺪ‪.‬‬ ‫»ﻓﺪﻙ« ﻣﺠﻤﻮﻋﻪ ﻭﻗﺎﻳﻌﻰ ﺭﺍ ﺗﺪﺍﻋﻰ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﻃﻰ ﺁﻥ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺨﺸﻴﺪﻩ ﺷﺪ‪ ،‬ﻭ ﺳﭙﺲ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺍﺟﺒﺎﺭ‬ ‫ﮔﺮﻓﺘﻪ ﺷﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺣﻖ ﺧﻮﺩ ﻣﺮﺍﺣﻠﻰ ﺭﺍ ﻃﻰ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻧﺨﺴﺘﻴﻦ ﺳﺆﺍﻟﻰ ﻛﻪ ﻣﺴﺌﻠﻪ ﻯ »ﻓﺪﻙ« ﺩﺭ ﺫﻫﻨﻬﺎ ﺍﻳﺠﺎﺩ ﻣﻰ ﻛﻨﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﺮﺍ »ﻏﺼﺐ ﻓﺪﻙ« ﺩﺭ ﻣﻴﺎﻥ ﻏﺼﺒﻬﺎﻳﻰ ﻛﻪ ﺍﺯ ﺣﻘﻮﻕ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺷﺪﻩ ﺷﺎﺧﺺ ﺍﺳﺖ ﻭ ﺍﻫﻤﻴﺖ ﺁﻥ ﺩﺭ ﻛﺪﺍﻡ ﻧﻘﻄﻪ ﻧﻬﻔﺘﻪ ﺍﺳﺖ؟ ﭼﺮﺍ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺮ ﺳﺮ ﺁﻥ‬ ‫ﭘﺎﻓﺸﺎﺭﻯ ﻛﺮﺩﻧﺪ؟ ﭼﺮﺍ ﺍﺋﻤﻪ ﻯ ﻣﻌﺼﻮﻣﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﻓﺮﺻﺘﻬﺎﻯ ﻣﻨﺎﺳﺐ ﺁﻥ ﺭﺍ ﻧﺰﺩ ﻣﺮﺩﻡ ﻣﻄﺮﺡ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﻧﺎﻡ ﺁﻥ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﻣﻰ‬ ‫ﺩﺍﺷﺘﻨﺪ؟‬ ‫ﺑﺮﺍﻯ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﻋﻠﺖ ﻳﺎ ﻋﻠﻞ ﺍﺻﻠﻰ ﻣﺴﺌﻠﻪ‪ ،‬ﻣﻄﺎﻟﻌﻪ ﻯ ﻛﺎﻣﻞ ﻭ ﺗﺤﻠﻴﻞ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﻯ ﺗﺎﺭﻳﺦ ﻓﺪﻙ ﺍﺯ ﺍﺑﺘﺪﺍﻯ ﻓﺘﺢ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺗﺎ ﭘﺎﻳﺎﻥ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﻏﺎﺻﺒﻴﻦ ﻭ ﻧﻴﺰ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﺎﻥ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﺭﺍﻫﮕﺸﺎ ﺍﺳﺖ ﻭ ﻋﻤﻖ ﻓﺎﺟﻌﻪ ﻭ ﺭﻳﺸﻪ ﻫﺎﻯ‬ ‫ﺍﺻﻠﻰ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰ ﻛﻨﺪ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻫﺪﺍﻑ ﺧﻄﺎﺑﻪ ﻯ ﻓﺪﻙ‬ ‫ﺩﺭ ﺳﺨﻨﺎﻥ ﺻﺪﻳﻘﻪ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ‪ ،‬ﺷﺨﺺ ﺁﻥ ﺑﺰﺭگ ﺑﺎﻧﻮﻯ ﺟﻬﺎﻥ ﻣﻌﺮﻓﻰ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﻣﺮﺣﻠﻪ ﻯ ﺑﻌﺪ ﺩﺷﻤﻨﺎﻥ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺷﻨﺎﺳﺎﻳﻰ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺳﻨﺪ ﻣﺤﻜﻢ ﺑﻄﻮﺭ ﻋﻠﻨﻰ ﺑﺮ ﻫﻤﮕﺎﻥ ﺭﻭﺷﻦ ﺳﺎﺧﺘﻪ ﻛﻪ ﺻﺎﺣﺐ ﻣﻘﺎﻡ »ﺭِﺿﻰ ﻓﺎﻃ‪‬ﻤ‪‬ﺔَ ﺭِﺿَﻰ ﺍﻟﻠﱠﻪ‪ «‬ﻭ ﺁﻧﻜﻪ‬ ‫ﻏﻀﺐ ﺍﻭ ﻏﻀﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪ ،‬ﺑﺮ ﭼﻪ ﻛﺴﺎﻧﻰ ﻏﻀﺐ ﻛﺮﺩ ﻭ ﺁﻧﺎﻥ ﭼﮕﻮﻧﻪ ﻧﺎﺭﺿﺎﻳﺘﻰ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻧﺪ ﻭ ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﺣﻀﺮﺕ ﺩﺭ ﺑﺮﺍﺑﺮ‬ ‫ﺁﻧﺎﻥ ﭼﻪ ﺑﻮﺩ‪.‬‬ ‫ﺧﻄﺒﻪ ﻯ ﻓﺪﻛﻴﻪ ﭘﺮﺩﻩ ﻫﺎﻯ ﻧﻔﺎﻕ ﺭﺍ ﻛﻨﺎﺭ ﺯﺩ ﻭ ﭼﻬﺮﻩ ﻫﺎ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩ ﺗﺎ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﻧﻴﻔﺘﻨﺪ‪ ،‬ﻭ ﭼﺮﺍﻍ ﻫﻤﻴﺸﻪ ﺭﻭﺷﻨﻰ ﺩﺭ ﭘﻴﺶ ﺭﻭ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﺭﺍﻩ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﻯ ﺩﺯﺩﺍﻥ ﻋﻘﻴﺪﻩ ﺭﺍ ﻣﺴﺪﻭﺩ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﺭﺍﻩ ﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﺨﻮﺑﻰ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ‪.‬‬

‫ﻣﺨﺎﻃﺒﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﭘﻰ ﻏﺼﺐ ﻓﺪﻙ ﻛﻪ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻳﺮﺍﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻣﺨﺎﻃﺒﺎﻥ ﻣﺘﻔﺎﻭﺗﻰ ﺩﺭ ﻃﻮﻝ‬ ‫ﺯﻣﺎﻥ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ‪ .‬ﺑﻮﺿﻮﺡ ﻣﻰ ﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﺍﻛﺜﺮ ﺣﺎﺿﺮﺍﻥ ﺩﺭ ﻣﺴﺠﺪ ﻭ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ‪ -‬ﻛﻪ ﺩﺭ ﻓﻜﺮ ﻭ ﻧﻘﺸﻪ ﻯ ﺩﻳﮕﺮﻯ ﺑﻮﺩﻧﺪ ‪ -‬ﻫﺮﮔﺰ ﻋﻤﻖ‬ ‫ﺳﺨﻨﺎﻥ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺩﺭﻧﻴﺎﻓﺘﻨﺪ ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﻴﺎﺑﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺳﺨﻨﺎﻧﻰ ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﺍﺯ ﻣﻨﺒﻊ ﻭﺣﻰ ﺩﺭ ﺣﺪ ﻓﻬﻢ ﻫﺮ ﺑﻰ ﺳﺮ ﻭ ﭘﺎ ﻧﻴﺴﺖ‪.‬‬ ‫ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺟﻬﺎﻥ‪ ،‬ﺩﺭ ﻋﻤﺮ ﺧﻮﺩ ﻳﻜﺒﺎﺭ ﺧﻄﺎﺑﻪ ﺍﻳﺮﺍﺩ ﻧﻤﻮﺩﻩ ﻭ ﻣﺨﺎﻃﺐ ﺍﻭ ﺗﻤﺎﻣﻰ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺭﻭﺯﻫﺎﻳﻰ ﻛﻪ ﭼﻨﺪﻳﻦ ﺣﻖ ﻳﻜﺒﺎﺭﻩ ﺯﻳﺮ ﭘﺎ ﻣﻰ ﺭﻓﺖ ﻭ ﻣﺮﺩﻡ ﻫﻢ ﺑﻪ ﺭﺍﺣﺘﻰ ﻣﻰ ﭘﺬﻳﺮﻓﺘﻨﺪ‪ ،‬ﻋﺼﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﭙﺎﺧﺎﺳﺖ ﺗﺎ ﻃﻨﻴﻦ ﺳﺨﻨﺎﻧﺶ‬ ‫ﻗﺮﻧﻬﺎ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭ ﻫﺮ ﻛﺠﺎﻯ ﺟﻬﺎﻥ ﺭﺍﻫﻨﻤﺎ ﺑﺎﺷﺪ ﻭ ﺭﻭﺷﻨﮕﺮﻳﻬﺎﻯ ﺍﻭ ﻫﺮﮔﺰ ﻓﺮﺍﻣﻮﺵ ﻧﺸﻮﺩ‪.‬‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺧﻄﺎﺑﻪ ﻯ »ﻏﺪﻳﺮ« ﻣﻬﻤﺘﺮﻳﻦ ﻓﺮﺍﺯ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ »ﻏﺪﻳﺮ ﺩﻭﻡ« ﻭ ﻣﻔﺴﺮ ﺧﻄﺎﺑﻪ ﻯ ﻏﺪﻳﺮ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺷﻤﻨﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ‬ ‫ﻼ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺍﻧﻄﺒﺎﻕ ﮔﻔﺘﻪ ﻫﺎﻯ ﺁﻧﺤﻀﺮﺕ ﺩﺭ ﻏﺪﻳﺮ ﺑﺮ ﺁﻧﺎﻥ ﺿﺮﻭﺭﺕ ﺩﺍﺷﺖ‪.‬‬ ‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻛﺎﻣ ً‬

‫ﺧﻄﺎﺑﻪ ﻯ ﻓﺪﻙ ﻣﺤﺎﻛﻤﻪ ﻯ ﺍﺟﺒﺎﺭﻯ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺍﺯ ﺧﺼﻮﺻﻴﺎﺕ ﺧﻄﺎﺑﻪ ﻯ ﻓﺪﻙ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺼﻮﺭﺕ ﻳﻚ ﺧﻄﺎﺑﻪ ﻯ ﻣﺘﺼﻞ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺼﻮﺭﺕ ﺗﺨﺎﻃﺐ ﺩﺭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﺑﻌﻨﻮﺍﻥ ﺩﺍﺩﮔﺎﻫﻰ‬ ‫ﻛﻪ ﻗﺎﺿﻰ ﺁﻥ ﺧﺪﺍ ﻭ ﻣﺮﺩﻡ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﻃﻮﻻﻧﻰ ﻫﺴﺘﻨﺪ ﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﺍﻳﺮﺍﺩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺧﻄﺎﺑﻪ ﻫﻤﺎﻥ ﺑﻮﺩ ﻛﻪ ﻏﺎﺻﺒﺎﻥ ﺍﺯ ﺁﻥ ﮔﺮﻳﺰ‬ ‫ﺩﺍﺷﺘﻨﺪ ﻭ ﻫﺮﮔﺰ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﻣﺤﺎﻛﻤﻪ ﺍﻯ ﺣﺎﺿﺮ ﻧﻤﻰ ﺷﺪﻧﺪ‪.‬‬ ‫ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﻯ ﺧﻮﺩ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺩﺍﺩﮔﺎﻩ ﺣﺎﺿﺮ ﺳﺎﺧﺖ ﻭ ﻭﺍﺩﺍﺭﺷﺎﻥ ﻛﺮﺩ ﻛﻪ ﺳﺨﻦ ﺑﮕﻮﻳﻨﺪ ﻭ ﻣﺎﻫﻴﺖ ﺧﻮﺩ ﺭﺍ ﺍﻓﺸﺎ‬ ‫ﻛﻨﻨﺪ‪ ،‬ﺗﺎ ﺁﻧﺤﻀﺮﺕ ﻫﻢ ﺟﻮﺍﺑﻬﺎﻯ ﻻﺯﻡ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺑﮕﻮﻳﺪ‪ ،‬ﻭ ﻧﺘﻴﺠﻪ ﻯ ﻧﻬﺎﻳﻰ ﺁﻥ ﻋﺎﻳﺪ ﻧﺴﻠﻬﺎﻯ ﺗﺎﺭﻳﺦ ﺷﻮﺩ‪ .‬ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻏﻴﺮ ﻣﺴﻠﻤﻴﻦ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﺩﺷﻤﻦ ﺍﻭ ﻫﻢ ﻣﻌﺮﻓﻰ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﻓﺮﻫﻨﮓ ﻓﺎﻃﻤﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﺳﻘﻴﻔﻪ ﺍﻯ ﺑﺎﺯﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ‪ ،‬ﻭ ﻣﻌﻴﺎﺭﻫﺎ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻯ‬ ‫ﺑﻠﻨﺪ ﻣﺪﺕ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺗﺒﻴﻴﻦ ﮔﺮﺩﺩ‪ ،‬ﺗﺎ ﻫﺮ ﻛﺴﻰ ﺑﺎ ﺷﻨﺎﺧﺖ ﻻﺯﻡ ﺩﺍﺧﻞ ﮔﺮﻭﻩ ﻣﻮﺭﺩ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ ﺷﻮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﮔﺬﺷﺘﻦ ﺍﺯ ﻓﺪﻙ ﻭ ﺑﺎﻻﺗﺮ ﺍﺯ ﻓﺪﻙ ﺑﺮﺍﻯ ﻣﺜﻞ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻛﺎﺭ ﺁﺳﺎﻧﻰ ﺍﺳﺖ ﭼﺮﺍ ﻛﻪ ﺁﻧﺎﻥ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﻣﺎ ﻓﻴﻬﺎ ﭘﺸﺖ ﭘﺎ ﺯﺩﻩ ﺑﻮﺩﻧﺪ‪،‬‬ ‫ﺍﻣﺎ ﻧﺎﺁﮔﺎﻩ ﮔﺬﺍﺭﺩﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺟﻬﺎﻥ ﻣﺤﺎﻝ ﺍﺳﺖ‪ .‬ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻇﻠﻤﻬﺎﻳﻰ ﻛﻪ ﺑﺮ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﻓﺘﻪ ﺑﺮ ﺁﻥ ﺩﺭﻳﺎﻯ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﻣﺸﻜﻞ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻰ ﺑﻪ ﻏﺎﺻﺐ ﻣﻴﺪﺍﻥ ﺩﺍﺩﻥ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺣﻖ ﻫﻢ ﺟﻠﻮﻩ ﺩﻫﺪ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺻﺪﻳﻘﻪ ﻃﺎﻫﺮﻩ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﻫﺮ ﻗﻴﻤﺘﻰ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﺴﺠﺪ ﺭﺳﺎﻧﻴﺪ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺑﺎﺭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺴﻠﻤﻴﻦ ﺩﺍﺩﺧﻮﺍﻫﻰ ﻧﻤﻮﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻣﻰ‬ ‫ﺩﺍﻧﺴﺖ ﺍﮔﺮ ﺳﻜﻮﺕ ﻛﻨﺪ ﺯﻣﻴﻨﻪ ﺍﻯ ﺑﺮﺍﻯ ﻛﺎﺭﻫﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺟﺮﺃﺕ ﻇﺎﻟﻢ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻰ ﻛﻨﺪ ﺗﺎ ﺳﻴﻨﻪ ﺳﭙﺮ ﻛﻨﺪ ﻭ ﻫﻮﺳﻬﺎﻯ ﺑﺰﺭگ ﺩﺭ ﺳﺮ‬ ‫ﺑﭙﺮﻭﺭﺍﻧﺪ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﻫﺮ ﻛﺎﺭﻯ ﺧﻮﺍﺳﺖ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬

‫ﻓﺪﻙ ﻧﺪﺍﻯ ﻫﻞ ﻣﻦ ﻧﺎﺻﺮ ﻓﺎﻃﻤﻪ‬ ‫ﻓﺪﻙ ﺩﺭ ﻭﺍﻗﻊ ﻣﻴﺪﺍﻥ ﺩﻓﺎﻉ ﺍﺯ ﺣﺮﻳﻢ ﻋﺼﻤﺖ ﺍﺳﺖ ﻭ ﻧﺪﺍﻯ ﺑﺮ ﺣﻖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﮔﻮﺵ ﺷﻴﻌﻪ ﻃﻨﻴﻦ ﺍﻧﺪﺍﺯ ﺍﺳﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ‬ ‫ﻓﺎﻃﻤﻪ ﻯ ﻣﺴﺘﻮﺭﻩ ﺩﺭ ﺣﺠﺎﺏ‪ ،‬ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺑﺎﺭ ﺩﺭ ﻋﻤﺮ ﺧﻮﺩ‪ ،‬ﺑﺎ ﺗﻨﻰ ﻣﺠﺮﻭﺡ ﻭ ﺁﻫﻰ ﺟﺎﻧﺴﻮﺯ ﺍﺯ ﺁﻥ ﺩﺭِ ﻧﻴﻢ ﺳﻮﺧﺘﻪ ﺑﻪ ﻣﺴﺠﺪ ﺁﻣﺪ‪،‬‬ ‫ﺷﻴﻌﻪ ﺧﻮﺩ ﺭﺍ ﻣﻮﻇﻒ ﻣﻰ ﺩﺍﻧﺪ ﺍﻭ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﺪ ﺗﺎ ﺑﻨﺸﻴﻨﺪ ﻭ ﺧﻄﺒﻪ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻳﻦ ﭘﻬﻠﻮﻯ ﺷﻜﺴﺘﻪ ﻭ ﺳﻴﻨﻪ ﻯ ﻣﺠﺮﻭﺡ ﻭ ﺻﻮﺭﺕ ﻛﺒﻮﺩ ﻭ‬ ‫ﺑﺎﺯﻭﻯ ﻭ‪‬ﺭ‪‬ﻡ ﻛﺮﺩﻩ ﻃﺎﻗﺖ ﺍﻳﺴﺘﺎﺩﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺍﻭ ﭘﺮﺩﻩ ﺍﻯ ﻣﻰ ﺯﻧﻨﺪ ﺗﺎ ﺩﺭ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﺑﺎ ﺍﺣﺘﺠﺎﺏ ﺳﺨﻦ ﺑﮕﻮﻳﺪ‪.‬‬ ‫ﺍﻭ ﺁﻣﺪﻩ ﺍﺳﺖ ﺗﺎ ﺑﺮﺍﻯ ﻣﺎ ﺧﻄﺎﺑﻪ ﺍﻳﺮﺍﺩ ﻛﻨﺪ ﻭ ﺷﻴﻌﻴﺎﻧﺶ ﺭﺍ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺳﺮ ﺑﻠﻨﺪ ﺑﺪﺍﺭﺩ‪ .‬ﺷﻴﻌﻪ ﺑﺪﺍﻧﺪ ﻛﻪ ﺭﻭﺯﻯ ﺯﻫﺮﺍﻳﻰ ﺩﺍﺷﺘﻪ ﻛﻪ ﺑﺎ ﺗﻦ ﻣﺠﺮﻭﺡ‬ ‫ﻭ ﻗﻠﺐ ﺷﻜﺴﺘﻪ ﺑﻪ ﻣﺴﺠﺪ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻇﻠﻢ ﻭ ﻧﻔﺎﻕ ﺍﻓﺸﺎﮔﺮﻯ ﻛﺮﺩﻩ‪ ،‬ﺗﺎ ﭼﺸﻢ ﺩﺷﻤﻨﺎﻧﺶ ﺭﺍ ﺗﺎ ﺍﺑﺪ ﻛﻮﺭ ﻛﻨﺪ ﻭ ﺳﻨﺪ ﺯﻧﺪﻩ ﺍﻯ ﺑﺪﺳﺖ ﺣﺎﻣﻴﺎﻥ‬ ‫ﺧﻮﺩ ﺩﻫﺪ ﻛﻪ ﺗﺎ ﻗﻴﺎﻣﺖ ﺩﺷﻤﻨﺎﻥ ﺭﺍ ﺳﺮﺍﻓﻜﻨﺪﻩ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﻣﻘﺎﻭﻣﺖ ﻣﺴﺘﻤﺮ ﺷﻴﻌﻪ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﻓﺪﻙ ﺳﺨﻦ ﺍﺯ ﻋﺼﻤﺖ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺑﻰ ﺣﺮﻣﺘﻰ ﻧﺴﺒﺖ ﺑﻪ ﺣﻖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻣﻌﺮﻓﻰ ﺩﺷﻤﻨﺎﻥ ﻭ ﻣﻌﺎﻧﺪﻳﻦ ﺧﺎﺗﻮﻥ‬ ‫ﻛﺒﺮﻳﺎﺳﺖ‪ ،‬ﺷﻴﻌﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺯ ﻛﻨﺎﺭ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺑﻪ ﺁﺳﺎﻧﻰ ﻧﮕﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﮕﺮ ﺷﻴﻌﻪ ﻏﻴﺮ ﺍﺯ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺧﺎﻧﺪﺍﻥ ﺍﻭ ﭼﻪ ﺩﺍﺭﺩ؟ ﺍﺯ ﺍﻳﻦ‬ ‫ﺩﺭﻯ ﻛﻪ ﭼﻨﺪﻯ ﭘﻴﺶ ﺳﻮﺧﺘﻪ ﻭ ﺍﻣﺮﻭﺯ ﻓﺪﻛﺶ ﻏﺼﺐ ﺷﺪﻩ ﻛﺠﺎ ﺑﺮﻭﺩ؟ ﺁﻳﺎ ﺩﻳﻦ ﺷﻴﻌﻪ ﺍﺟﺎﺯﻩ ﻣﻰ ﺩﻫﺪ ﺯﻫﺮﺍﻯ ﺁﺯﺭﺩﻩ ﺧﺎﻃﺮ ﻭ ﻣﺠﺮﻭﺡ ﺑﺪﻥ ﺭﺍ ﺑﺎ‬ ‫ﻣﺤﺴﻦ ﺷﻬﻴﺪﺵ ﺗﻨﻬﺎ ﺑﮕﺬﺍﺭﺩ؟ ﺁﻳﺎ ﻭﻻﻳﺖ ﺷﻴﻌﻪ ﺍﺟﺎﺯﻩ ﻣﻰ ﺩﻫﺪ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻫﻤﻪ ﻣﺼﻴﺒﺖ ﺑﻪ ﺣﺎﻝ ﺧﻮﺩ ﺭﻫﺎ ﻛﻨﺪ؟ ﺁﻳﺎ ﻣﺴﺌﻠﻪ ﺍﻯ‬ ‫ﺍﺯ ﺍﻳﻦ ﻻﺯﻡ ﺗﺮ ﻫﺴﺖ ﻛﻪ ﺳﺮﺍﻍ ﺁﻥ ﺑﺮﻭﺩ؟‬ ‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺷﻴﻌﻪ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﻯ ﺗﺎﺭﻳﺦ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﻪ ﻣﻰ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﺭﺍ ﻭﻇﻴﻔﻪ ﻯ ﺧﻮﺩ ﻣﻰ ﺩﺍﻧﺪ‪.‬‬ ‫ﺍﮔﺮ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺍﻣﺮﻭﺯ ﺩﺭ ﺣﻀﻮﺭ ﺷﻴﻌﻪ ﺍﺗﻔﺎﻕ ﻣﻰ ﺍﻓﺘﺎﺩ‪ ،‬ﺁﻧﺎﻥ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﻛﺒﺮﻯ‪ ،‬ﺑﻄﻮﺭ ﻗﻄﻊ ﻭ ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺑﻪ ﻫﺮ ﺳﺨﻦ ﻭ ﺩﻟﻴﻠﻰ‪،‬‬ ‫ﻛﻼﻡ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺑﺮ ﺭﻭﻯ ﭼﺸﻢ ﻣﻰ ﮔﺬﺍﺭﺩﻧﺪ ﻭ ﺑﺪﺍﻥ ﻳﻘﻴﻦ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻣﻀﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻫﺮ ﺳﺨﻨﻰ ﺭﺍ ﻳﺎﻭﻩ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ‪.‬‬ ‫ﺁﻧﭽﻪ ﺑﻌﻨﻮﺍﻥ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻣﻄﺮﺡ ﺍﺳﺖ ﻧﻪ ﺑﺮ ﺳﺮ ﺑﺨﺸﻮﺩﻩ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻭ ﻧﻪ ﺍﺭﺙ‪ .‬ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﺁﻧﺴﺖ ﻛﻪ ﻭﻗﺘﻰ‬ ‫ﻛﻼﻣﻰ ﻭ ﻋﻤﻠﻰ ﺍﺯ ﻣﻌﺼﻮﻡ ﺻﺎﺩﺭ ﺷﻮﺩ ﺣﺠﺖ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺍﺳﺖ ﻭ ﻛﺴﻰ ﺣﻖ ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺍﻭ ﻧﺪﺍﺭﺩ‪ .‬ﺍﺷﻜﺎﻝ ﺑﺮ ﺳﺮ ﺑﻰ ﺗﻮﺟﻬﻰ ﻭ ﻛﻮﺗﺎﻫﻰ ﻣﺮﺩﻡ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﻋﺼﻤﺖ ﻛﺒﺮﻯ ﺍﺳﺖ ﻭ ﺩﻓﺎﻉ ﺷﻴﻌﻪ ﺍﺯ ﺣﺮﻳﻢ ﭼﻨﻴﻦ ﻣﻘﺎﻡ ﻭﺍﻻﻳﻰ ﺍﺳﺖ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻳﻨﻚ ﻣﺎﻳﻴﻢ ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻓﺪﻙ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺧﻄﺎﺑﻪ ﺍﺵ ﭼﻪ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﻗﺒﺎﻝ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﭼﻪ ﻋﻜﺲ‬ ‫ﺍﻟﻌﻤﻠﻬﺎﻳﻰ ﺩﺍﺷﺘﻪ‪ ،‬ﻭ ﻧﻴﺰ ﺩﺷﻤﻨﺎﻥ ﺍﻭ ﭼﻪ ﺑﺮﺧﻮﺭﺩﻫﺎﻳﻰ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺑﺨﻮﺑﻰ ﺻﻒ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺷﻨﺎﺧﺖ ﻭ ﺑﺎ ﺗﻤﺴ‪‬ﻚ‬ ‫ﺑﻪ ﺫﻳﻞ ﻋﻨﺎﻳﺖ ﺍﻭ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻫﺶ ﺳﺮﺍﻓﻜﻨﺪﻩ ﻧﺨﻮﺍﻫﻴﻢ ﺑﻮﺩ‪.‬‬

‫ﻣﺪﺍﻓﻌﺎﻥ ﻫﻤﻴﺸﻪ ﺑﻴﺪﺍﺭ ﻓﺪﻙ‬ ‫ﺩﺭ ﺯﻣﻴﻨﻪ ﻯ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺗﺪﻭﻳﻦ ﺷﺪﻩ ﺗﺎ ﺍﻳﻦ ﭼﺮﺍ ِﻍ ﺭﺍﻩ ﻫﻤﻴﺸﻪ ﺭﻭﺷﻦ ﺑﺎﺷﺪ ﻭ ﺭﺍﻫﻴﺎﻥ ﻧﻮﺭ ﺑﻪ ﺭﺍﺣﺘﻰ ﻃﻰ ﻃﺮﻳﻖ ﻛﻨﻨﺪ‪.‬‬ ‫ﻛﺘﺎﺑﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﻛﺜﺮ ًﺍ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﻭ ﻳﺎ ﻫﺮ ﺩﻭ ﺟﻬﺖ ﺑﺼﻮﺭﺕ ﻣﻤﺰﻭﺝ ﺗﺪﻭﻳﻦ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫‪ .1‬ﺗﺎﺭﻳﺨﭽﻪ ﻯ ﻓﺪﻙ‪.‬‬ ‫‪ .2‬ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﻛﺘﺒﻰ ﻛﻪ ﻗﺴﻤﺘﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺍﺳﺖ‪ ،‬ﺗﻌﺪﺍﺩ ﻛﺘﺎﺑﻬﺎﻯ ﻣﺴﺘﻘﻠﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺍﻃﻼﻋﺎﺕ ﺁﻥ ﺑﻪ‬ ‫ﺩﺳﺖ ﻣﺎ ﺭﺳﻴﺪﻩ ﺑﻴﺶ ﺍﺯ ‪ 230‬ﻛﺘﺎﺏ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻨﻮﺯ ﺟﺎﻯ ﮔﻔﺘﺎﺭ ﺑﻴﺸﺘﺮ ﻭ ﺗﻔﺴﻴﺮ ﺍﻓﺰﻭﻧﺘﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﻭ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ‪.‬‬ ‫ﻣﺮﺣﺒﺎ ﺑﺮ ﭘﺮﻭﺍﻧﮕﺎﻥ ﺑﻴﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺩﻓﺎﻋﺸﺎﻥ ﺍﺯ ﺣﺮﻳﻢ ﺧﺎﻧﻪ ﻯ ﻭﺣﻰ ﭼﺸﻢ ﺩﺷﻤﻨﺎﻥ ﺭﺍ ﻛﻮﺭ ﻛﺮﺩﻩ ﻭ ﻣﻬﺮ ﻧﺪﺍﻣﺖ ﺑﺮ‬ ‫ﭘﻴﺸﺎﻧﻰ ﺁﻧﺎﻥ ﺯﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺭﺯﺵ ﻭﺍﻻﻯ ﺯﺣﻤﺎﺗﻰ ﻛﻪ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ ﺍﺯ ﺳﻠﻤﺎﻥ ﻭ ﺍﺑﻮﺫﺭ ﻭ ﻣﻘﺪﺍﺩ ﮔﺮﻓﺘﻪ ﺗﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﻓﺪﻙ ﻛﺸﻴﺪﻩ ﺍﻧﺪ ﻭ ﻣﺴﺌﻠﻪ ﺭﺍ ﺑﻪ ﺑﻬﺘﺮﻳﻦ ﺻﻮﺭﺕ‬ ‫ﻋﺮﺿﻪ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﻛﻼﻡ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﺎﻥ ﺷﺪﻩ ﻛﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ﻛﺴﻰ ﻛﻪ ﺑﻪ ﺩﻭﺳﺖ ﻣﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﻣﺎ ﻛﻤﻚ ﻛﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺗﻘﻮﻳﺖ ﻧﻤﺎﻳﺪ ﻭ ﺗﺸﺠﻴﻊ ﻛﻨﺪ ﺗﺎ ﺣﻖ ﺩﻻﻟﺖ ﻛﻨﻨﺪﻩ ﺑﺮ ﻓﻀﻴﻠﺖ ﻣﺎ ﺭﺍ ﺑﻪ ﺑﻬﺘﺮﻳﻦ‬ ‫ﺻﻮﺭﺕ‪ ،‬ﻭ ﺑﺎﻃﻠﻰ ﻛﻪ ﺩﺷﻤﻨﺎﻥ ﻣﺎ ﺑﻘﺼﺪ ﭘﺎﻳﻤﺎﻝ ﻛﺮﺩﻥ ﺣﻖ ﻣﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﺑﻪ ﺑﺪﺗﺮﻳﻦ ﺻﻮﺭﺕ ﺟﻠﻮﻩ ﺩﻫﺪ‪ ،‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﺎﺁﮔﺎﻫﺎﻥ ﻣﺘﻮﺟﻪ‬ ‫ﺷﻮﻧﺪ ﻭ ﻣﺘﻌﻠﻤﺎﻥ ﺑﺼﻴﺮﺕ ﻳﺎﺑﻨﺪ ﻭ ﻋﺎﻟﻤﺎﻥ ﺑﻴﻨﺶ ﺑﻴﺸﺘﺮﻯ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ ،‬ﭼﻨﻴﻦ ﻛﺴﻰ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﺑﺎﻻﺗﺮﻳﻦ ﺩﺭﺟﺎﺕ ﺑﻬﺸﺖ ﻗﺮﺍﺭ ﻣﻰ‬ ‫ﺩﻫﺪ‪] .«...‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 2‬ﺹ ‪ 10‬ﺡ ‪[.20‬‬

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‫ﻛﺘﺎﺏ ﺣﺎﺿﺮ‬ ‫ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺑﻌﻨﻮﺍﻥ ﺍﺩﺍﻣﻪ ﻯ ﺭﺍﻩ ﻣﺪﺍﻓﻌﺎﻥ ﻫﻤﻴﺸﻪ ﺑﻴﺪﺍﺭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻧﺘﺎﻳﺞ ﺯﺣﻤﺎﺗﺸﺎﻥ ﻛﻪ ﺭﺍﻫﻰ ﺑﻪ ﺑﻠﻨﺪﺍﻯ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ‬ ‫ﭘﻴﻤﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺩﺭﻳﺎﻯ ﺭﺣﻤﺖ ﻓﺎﻃﻤﻰ ﺗﻘﺪﻳﻢ ﻣﻰ ﮔﺮﺩﺩ ﺗﺎ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﻪ ﺍﻯ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺁﻥ ﺍﻣﻴﺪ ﺩﻟﻬﺎ ﺑﺎﺷﺪ‪.‬‬ ‫ﻫﺪﻑ ﺍﺯ ﺍﻳﻦ ﺗﺄﻟﻴﻒ ﺑﻴﺎﻥ ﻧﺎﮔﻔﺘﻪ ﻫﺎﻳﻰ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﻭ ﻋﺮﺿﻪ ﻯ ﻛﺎﻣﻠﻰ ﺍﺯ ﺗﺎﺭﻳﺦ ﺁﻥ ﻏﺼﺐ ﻭ ﻣﺤﺎﻛﻤﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻭ ﺟﻬﺖ ﺗﺮﺳﻴﻢ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪:‬‬ ‫ﺍﻭﻝ‪ :‬ﺟﻤﻊ ﺑﻨﺪﻯ ﻭ ﺗﺪﻭﻳﻦ ﻳﻚ ﺻﻮﺭﺕ ﻛﺎﻣﻞ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﺍﺯ ﺍﺑﺘﺪﺍﻯ ﻓﺘﺢ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﻭ ﺑﺨﺸﺶ ﺁﻥ ﺍﺯ ﺳﻮﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﺎ ﻏﺼﺐ ﺁﻥ‪ ،‬ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ ﻏﺎﺻﺒﻴﻦ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﻣﺘﻘﺎﺑﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﻘﺎﺑﻠﻪ‬ ‫ﺑﺎ ﺁﻧﺎﻥ‪ ،‬ﻭ ﻧﺘﻴﺠﻪ ﻯ ﻧﻬﺎﻳﻰ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ‪.‬‬ ‫ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺟﻤﻊ ﺁﻭﺭﻯ ﻛﻠﻴﻪ ﻣﺘﻮﻥ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻮﺿﻮﻉ ﺍﻧﺠﺎﻡ ﺷﺪ ﻭ ﺳﭙﺲ ﺑﺎ ﺗﻄﺒﻴﻖ ﻭ ﺗﻠﻔﻴﻖ ﻭ ﻣﻘﺎﻳﺴﻪ ﻭ ﺟﻤﻊ ﺑﻨﺪﻯ ﺁﻧﻬﺎ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ‬ ‫ﻛﺎﻣﻞ ﻛﻪ ﺷﺎﻣﻞ ﻫﻤﻪ ﻯ ﻣﺴﺎﻳﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﻓﺪﻙ ﺍﺳﺖ ﺗﻨﻈﻴﻢ ﮔﺮﺩﻳﺪ ﺗﺎ ﻭﻗﺎﻳﻊ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﻭ ﻣﻘﺎﺭﻥ ﺧﻄﺒﻪ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﻛﻴﻔﻴﺖ‬ ‫ﺧﻄﺎﺑﻪ ﺑﺨﻮﺑﻰ ﺗﺮﺳﻴﻢ ﮔﺮﺩﺩ‪.‬‬ ‫ﺩﻭﻡ‪ :‬ﺗﻘﺪﻳﻢ ﻣﺘﻦ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﺤﻘﻴﻖ ﺷﺪﻩ ﻯ ﻛﺎﻣﻠﻰ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻛﺜﺮ ﻛﺘﺐ ﻓﻘﻂ ﺑﻪ‬ ‫ﻳﻚ ﺭﻭﺍﻳﺖ ﺍﺯ ﻛﺘﺎﺏ ﺍﺣﺘﺠﺎﺝ ﺍﻛﺘﻔﺎ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺍﺣﻴﺎﻧﺎً ﺷﻮﺍﻫﺪﻯ ﺍﺯ ﻛﺘﺐ ﺩﻳﮕﺮ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻭ ﻣﻘﺎﺑﻠﻪ ﻯ ﻛﺎﻣﻞ ﺑﺎ ﻫﻤﻪ ﻯ ﻧﺴﺦ ﺗﺎﻛﻨﻮﻥ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﻓﺤﺺ ﺩﻗﻴﻘﻰ ﻛﻪ ﺍﻧﺠﺎﻡ ﺷﺪ ﻣﺘﻦ ﺧﻄﺒﻪ ﻯ ﻛﺎﻣﻞ ﺣﻀﺮﺕ ﺩﺭ ‪ 17‬ﻣﺪﺭﻙ ﻣﻬﻢ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﻛﺸﻒ ﺍﻟﻐﻤﺔ‪ ،‬ﺷﺮﺡ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ‪ ،‬ﺍﻟﺸﺎﻓﻰ‪ ،‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﻻﺑﻦ ﻣﻴﺜﻢ‪ ،‬ﺍﻟﻄﺮﺍﺋﻒ‪ ،‬ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ‪ ،‬ﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ‪،‬‬ ‫ﻣﻨﺎﻝ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء‪ ،‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﻻﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ‪ ،‬ﻧﺜﺮ ﺍﻟﺪﺭ‪ ،‬ﺍﻟﺘﺬﻛﺮﺓ ﺍﻟﺤﻤﺪﻭﻧﻴﺔ‪ ،‬ﺍﻟﻔﺎﺿﻞ ﻓﻲ ﺻﻔﺔ ﺍﻷﺩﺏ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻧﺴﺨﻪ ﻯ‬ ‫ﻋﻼﻣﻪ ﻯ ﻗﺰﻭﻳﻨﻰ‪.‬‬ ‫ﺍﻳﻦ ﻣﻨﺎﺑﻊ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﺳﺖ ﻭ ﺍﻛﺜﺮ ﺁﻧﻬﺎ ﭼﺎپ ﺷﺪﻩ ﺍﻧﺪ ﻛﻪ ﺑﺎ ﻣﻌﺮﻓﻰ ﻛﺎﻣﻞ ﺩﺭ ﺑﺨﺶ ﺷﺸﻢ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻣﺘﻦ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﻛﺘﺐ‪ -‬ﻛﻪ ﺩﺭ ﺣﻜﻢ ‪ 17‬ﻧﺴﺨﻪ ﺍﻧﺪ‪ -‬ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﻘﺎﺑﻠﻪ ﺷﺪ ﻭ ﻃﻰ ﻣﺮﺍﺣﻠﻰ ﻛﻪ ﺩﺭ ﻓﺼﻞ ﺷﺸﻢ ﺑﻴﺎﻥ ﻣﻰ ﺷﻮﺩ ﺗﻠﻔﻴﻖ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ‬ ‫ﻣﺘﻦ ﻛﺎﻣﻞ ﻋﻴﺎﺭ ﻭ ﻣﻨﻘﺢ ﺁﻣﺎﺩﻩ ﺷﺪ‪ ،‬ﻭ ﺗﺮﺟﻤﻪ ﻯ ﻛﺎﻣﻠﻰ ﻧﻴﺰ ﺍﺯ ﺭﻭﻯ ﺁﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﺟﻤﻊ ﺑﻨﺪﻯ ﻧﺴﺨﻪ ﻫﺎ ﺳﺒﺐ ﺷﺪ ﺗﺎ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻓﺘﺎﺩﮔﻰ‬ ‫ﻫﺎ ﻭ ﻧﺎﺭﺳﺎﻳﻰ ﻫﺎﻯ ﻋﺒﺎﺭﺍﺕ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻧﺴﺨﻪ ﺑﺮﺩﺍﺭﻳﻬﺎﻯ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﺑﻮﻗﻮﻉ ﭘﻴﻮﺳﺘﻪ ﺑﺮﻃﺮﻑ ﺷﻮﺩ ﻭ ﻗﻄﻌﻪ ﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻣﻬﻤﻰ ﻛﻪ ﺍﺯ ﺗﺴﻠﺴﻞ‬ ‫ﻣﺎﺟﺮﺍ ﺣﺬﻑ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﺟﺎﻯ ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﻘﺴﻴﻢ ﻛﺘﺎﺏ‬ ‫ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺩﻭ ﻫﺪﻑ ﻣﺬﻛﻮﺭ‪ ،‬ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺩﺭ ‪ 9‬ﺑﺨﺶ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﺑﺨﺶ ﺍﻭﻝ ﺁﻏﺎﺯ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﻛﻪ ﺍﺯ ﻓﺘﺢ ﺁﻥ ﭘﺲ ﺍﺯ ﺧﻴﺒﺮ ﺗﺎ ﺑﺨﺸﺶ ﺁﻥ ﺍﺯ ﺳﻮﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺑﻪ ﺍﻣﺮ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺗﺼﺮﻑ ﺁﻧﺤﻀﺮﺕ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻯ ﭼﻬﺎﺭ ﺳﺎﻟﻪ ﻯ ﻓﻘﺮﺍ ﺍﺯ ﺟﻮﺩ ﻭ ﺑﺨﺸﺶ ﺑﻴﻜﺮﺍﻥ ﺁﻧﺤﻀﺮﺕ ﺑﻴﺎﻥ ﺷﺪﻩ‪،‬‬ ‫ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺍﻗﺪﺍﻡ ﺑﻪ ﻏﺼﺐ ﻧﻤﻮﺩﻧﺪ‪.‬‬ ‫ﺑﺨﺶ ﺩﻭﻡ ﺑﻴﺎﻧﮕﺮ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻏﺎﺻﺒﺎﻥ ﺍﺳﺖ ﺗﺎ ﺑﺎ ﺭﻭﺷﻦ ﺷﺪﻥ ﺍﺑﻌﺎﺩ ﻣﺨﺘﻠﻒ ﺍﻳﻦ ﻇﻠﻢ‬ ‫ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﺳﺎﺩﮔﻰ ﻧﻤﻰ ﺗﻮﺍﻥ ﺍﺯ ﻛﻨﺎﺭ ﺁﻥ ﮔﺬﺷﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻣﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﻰ ﺗﻔﺎﻭﺕ ﺑﺎﺷﻨﺪ‬ ‫ﻭﻟﻰ ﻣﻘﺎﺑﻠﻪ ﻛﺮﺩﻧﺪ ﻭ ﺗﺎ ﺁﺧﺮﻳﻦ ﻗﺪﻡ ﺍﻳﺴﺘﺎﺩﻧﺪ‪.‬‬ ‫ﺑﺨﺶ ﺳﻮﻡ ﻛﺘﺎﺏ ﺑﻴﺎﻧﮕﺮ ﺍﻗﺪﺍﻣﺎﺕ ﻋﺠﻴﺒﻰ ﺍﺳﺖ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﭘﺲ ﺍﺯ ﺗﺜﺒﻴﺖ ﻏﺼﺐ ﻓﺪﻙ ﺩﺳﺖ ﺑﻪ ﺁﻥ ﻳﺎﺯﻳﺪﻧﺪ‪ ،‬ﻭ ﺑﻪ ﺩﺳﺖ ﺧﻮﺩ ﻳﻜﺒﺎﺭﻩ ﭘﺮﺩﻩ ﺍﺯ‬ ‫ﺍﺑﻬﺎﻣﺎﺕ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﻣﺴﺌﻠﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﺭﻭﺷﻦ ﺷﺪ‪.‬‬ ‫ﺩﺭ ﺑﺨﺶ ﭼﻬﺎﺭﻡ ﺯﻣﻴﻨﻪ ﻯ ﻣﺴﺌﻠﻪ ﻭ ﺭﻳﺸﻪ ﻳﺎﺑﻰ ﺩﺭ ﺍﻋﻤﺎﻕ ﻋﻘﻴﺪﺗﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺁﻥ ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺧﻮﺍﻧﻨﺪﻩ ﻗﺒﻞ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﻯ ﺍﺻﻞ ﻣﺎﺟﺮﺍ‬ ‫ﺑﻴﻨﺶ ﻭ ﺯﻣﻴﻨﻪ ﻯ ﻓﻜﺮﻯ ﻻﺯﻡ ﺑﺮﺍﻯ ﺗﺤﻠﻴﻞ ﻣﺴﺌﻠﻪ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﺨﺶ ﭘﻨﺠﻢ ﺗﺮﺳﻴﻢ ﻭ ﺗﺤﻠﻴﻠﻰ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻀﻤﻴﻤﻪ ﻯ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﺁﻥ‬ ‫ﺍﺳﺖ‪ ،‬ﻛﻪ ﺁﻣﺎﺩﮔﻰ ﻻﺯﻡ ﺭﺍ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﻯ ﻣﺘﻦ ﻋﺮﺑﻰ ﻭ ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﺁﻥ ﺍﻳﺠﺎﺩ ﻣﻰ ﻛﻨﺪ‪.‬‬ ‫ﺑﺨﺶ ﺷﺸﻢ ﻣﺮﺑﻮﻁ ﺑﻪ ﺳﻨﺪ ﻭ ﻣﺘﻦ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺑﻴﺎﻥ ﻛﺎﺭ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺳﺖ‪ .‬ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﻣﻔﺼﻠﻰ ﻧﻴﺰ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻭ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺗﻘﺪﻳﻢ ﺷﺪﻩ‪ ،‬ﺗﺎ ﺭﺍﻫﮕﺸﺎﻯ ﻣﺤﻘﻘﺎﻥ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﺨﺶ ﻫﻔﺘﻢ ﻛﺘﺎﺏ ﻣﺘﻦ ﻛﺎﻣﻞ ﻭ ﻣﻘﺎﺑﻠﻪ ﺷﺪﻩ ﻯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻭ ﺩﺭ ﭘﺎﻭﺭﻗﻴﻬﺎ ﺍﺧﺘﻼﻑ ﻧﺴﺨﻪ ﻫﺎ ﻭ ﺗﻮﺿﻴﺤﺎﺕ ﻻﺯﻡ‬ ‫ﺑﺮﺍﻯ ﺗﺒﻴﻴﻦ ﻣﺘﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺨﺶ ﻫﺸﺘﻢ ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺍﺳﺖ ﻭ ﺩﺭ ﭘﺎﻭﺭﻗﻴﻬﺎ ﺑﺮﺧﻰ ﺍﺧﺘﻼﻓﺎﺕ ﻧﺴﺨﻪ ﻫﺎ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺁﺧﺮﻳﻦ ﻗﺴﻤﺖ ﻛﺘﺎﺏ ﺑﺨﺸﻰ ﺑﻌﻨﻮﺍﻥ »ﭘﺮﻭﻧﺪﻩ ﻯ ﺑﺎﺯ ﻓﺪﻙ« ﻣﻄﺮﺡ ﺷﺪﻩ ﻭ ﻃﻰ ﺁﻥ ﺟﻮﺍﻧﺐ ﺍﺟﺘﻤﺎﻋﻰ ﻓﺪﻙ ﺑﺮﺍﻯ ﺷﻴﻌﻪ ﻭ ﻋﺎﻗﺒﺖ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺁﻥ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻓﺪﻙ ﺭﺍ ﺗﺮﺳﻴﻢ ﻛﺮﺩﻩ‪ ،‬ﺗﺒﻴﻴﻦ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻣﺮﺍﺣﻞ ﺗﻜﻤﻴﻞ ﭼﺎﭘﻬﺎﻯ ﻛﺘﺎﺏ‬ ‫ﭼﺎپ ﺍﻭﻝ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺩﺭ ﺳﺎﻟﺮﻭﺯ ﻣﻴﻼﺩ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ‪ 1417‬ﺍﻧﺠﺎﻡ ﺷﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻳﻚ ﺳﺎﻝ ﭼﺎپ ﺩﻭﻡ ﺁﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‬ ‫ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺘﻦ ﺧﻄﺒﻪ ﺑﺎ ﺳﻪ ﻧﺴﺨﻪ ﻯ ﺩﻳﮕﺮ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﭼﺎپ ﺍﻭﻝ ﺑﻪ ﺁﻧﻬﺎ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻳﻢ ﻣﻘﺎﺑﻠﻪ ﺷﺪ‪.‬‬ ‫ﭼﺎپ ﺳﻮﻡ ﻛﺘﺎﺏ ﺑﺎ ﮔﺬﺷﺖ ﻳﻚ ﺳﺎﻝ ﺍﺯ ﭼﺎپ ﺩﻭﻡ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ ﻛﻪ ﺟﻮﺍﻧﺐ ﺗﺎﺯﻩ ﺍﻯ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﺷﺪ ﻭ ﺷﺎﻣﻞ ﻧُﻪ ﻧﺴﺨﻪ ﻯ‬ ‫ﺩﻳﮕﺮ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺑﻮﺩ ﻛﻪ ﻣﻘﺎﺑﻠﻪ ﺷﺪﻩ ﻭ ﺟﺰﺋﻴﺎﺕ ﺁﻧﻬﺎ ﺩﺭ ﻣﺤﻞ ﺧﻮﺩ ﺍﺯ ﻣﺘﻦ ﺧﻄﺒﻪ ﺛﺒﺖ ﮔﺮﺩﻳﺪ‪ .‬ﻣﺘﻦ ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﻛﻪ ﺩﺭ ﻋﻴﺎﺩﺕ‬ ‫ﺯﻧﺎﻥ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ ﺑﻌﺪ ﺍﺯ ﺧﻄﺒﻪ ﺩﺭ ﻣﻨﺰﻝ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﺍﺯ ﻗﻄﻌﻪ ﻫﺎﻯ ﻣﻬﻤﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﭼﺎپ ﺳﻮﻡ ﺩﺭ ﺁﺧﺮ ﺧﻄﺒﻪ ﺁﻭﺭﺩﻩ ﺷﺪ ﻭ ﺩﺭ ﺗﺮﺟﻤﻪ ﻯ‬ ‫ﻓﺎﺭﺳﻰ ﻧﻴﺰ ﻣﻨﻌﻜﺲ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺍﻳﻨﻚ ﭼﺎپ ﭼﻬﺎﺭﻡ ﺑﺎ ﺍﺿﺎﻓﺎﺗﻰ ﺩﻳﮕﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻭ ﻣﻘﺎﺑﻠﻪ ﻯ ﻣﺘﻦ ﺧﻄﺒﻪ ﻯ ﺑﺎ ﻳﻚ ﻧﺴﺨﻪ ﻯ ﺩﻳﮕﺮ ﻛﻪ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﻯ ﭼﺎپ ﺟﺪﻳﺪ ﺑﻪ ﺁﻥ‬ ‫ﺩﺳﺖ ﻳﺎﻓﺘﻴﻢ ﺗﻘﺪﻳﻢ ﻣﻰ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺼﻮﺭﺕ ﻣﻘﺎﺑﻠﻪ ﺷﺪﻩ ﺑﺎ ‪ 17‬ﻧﺴﺨﻪ‪ ،‬ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ‬ ‫ﻓﺮﻫﻨﮓ ﺷﻴﻌﻪ ﺍﺭﺍﺋﻪ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺍﻣﻴﺪ ﺍﺳﺖ ﺩﺭ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺑﻌﻨﻮﺍﻥ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺧﺪﻣﺘﮕﺰﺍﺭﺍﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻭﻇﻴﻔﻪ ﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭِ ﻧﻴﻢ ﺳﻮﺧﺘﻪ ﻯ ﺁﻥ‬ ‫ﺑﺰﺭگ ﺑﺎﻧﻮﻯ ﺑﻬﺸﺖ ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳﺎﻧﺪﻩ ﺑﺎﺷﻴﻢ‪.‬‬ ‫ﻣﺤﻤﺪﺑﺎﻗﺮ ﺍﻧﺼﺎﺭﻯ‪ -‬ﺳﻴﺪﺣﺴﻴﻦ ﺭﺟﺎﻳﻰ‬ ‫ﻗﻢ‪ ،‬ﻣﻴﻼﺩ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ‪1422‬‬ ‫‪ 18‬ﺷﻬﺮﻳﻮﺭ ‪1380‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻓﺘﺢ ﻭ ﺍﻋﻄﺎﻯ ﻓﺪﻙ ﺑﻪ ﻓﺎﻃﻤﻪ‬ ‫»ﻓﺪﻙ« ﺳﺮﺯﻣﻴﻨﻰ ﺁﺑﺎﺩ ﺩﺭ ﺳﺮﺍﺷﻴﺒﻰ ﺧﻴﺒﺮ ﺑﺎ ﭼﺸﻤﻪ ﺍﻯ ﭘﺮ ﺁﺏ ﻭ ﻣﻨﻄﻘﻪ ﻯ ﻭﺳﻴﻊ ﻛﺸﺎﻭﺭﺯﻯ ﻭ ﻗﻠﻌﻪ ﺍﻯ ﻣﻬﻢ ﺑﻮﺩ ﻭ ﻧﺨﻠﺴﺘﺎﻧﻬﺎﻳﺶ ﺍﺯ ﺧﻴﺒﺮ‬ ‫ﺑﻴﺸﺘﺮ ﺑﻮﺩ‪ .‬ﺳﺎﻛﻨﺎﻥ ﺁﻥ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﻳﻬﻮﺩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎ ﺍﻫﻞ ﺧﻴﺒﺮ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﻮﺩﻧﺪ ﻭ ﺭﺋﻴﺲ ﺁﻧﺎﻥ ﺩﺭ ﺭﻭﺯ ﻓﺘﺢ ﺁﻧﺠﺎ ﻣﺮﺩﻯ ﺑﻨﺎﻡ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ ﺑﻮﺩ‪.‬‬ ‫ﻧﺎﻡ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻫﻢ ﺑﻪ ﺍﺳﻢ »ﻓﺪﻙ ﺑﻦ ﻫﺎﻡ« ﺍﻭﻝ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎ ﺳﻜﻮﻧﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ ] .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ :‬ﺝ ‪ 4‬ﺹ ‪ .238‬ﺍﻳﻦ ﺑﺎﻏﻬﺎ ﺩﺭ‬ ‫ﺷﻤﺎﻝ ﻣﺪﻳﻨﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻫﻢ ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭ ﻓﺎﺻﻠﻪ ﻯ ﺁﻥ ﺗﺎ ﻣﺪﻳﻨﻪ ﺣﺪﻭﺩ ‪ 100‬ﻛﻴﻠﻮﻣﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﻓﺘﺢ ﻓﺪﻙ ﺑﺪﺳﺖ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 21‬ﺹ ‪ 22‬ﺝ ‪ 29‬ﺹ ‪ .348 ،114 ،110‬ﺗﻬﺬﻳﺐ ﺍﻻﺣﻜﺎﻡ‪ :‬ﺝ ‪ 1‬ﺹ ‪.424‬‬ ‫ﺍﻟﺨﺮﺍﺋﺞ‪ :‬ﺝ ‪ 1‬ﺹ ‪ [ .113‬ﭘﺲ ﺍﺯ ﻓﺘﺢ ﺧﻴﺒﺮ ﺩﺭ ﺳﺎﻝ ﻫﻔﺘﻢ ﻫﺠﺮﺕ ﻭ ﺣﺪﻭﺩ ﭼﻬﺎﺭ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺟﺒﺮﺋﻴﻞ‬ ‫ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﺩﺳﺘﻮﺭ ﻓﺘﺢ ﻓﺪﻙ ﺭﺍ ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﻣﻰ ﺑﺎﻳﺴﺖ ﺗﻮﺳﻂ ﺷﺨﺺ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ ،‬ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺁﻥ ﺷﺮﻛﺖ ﻧﻜﻨﻨﺪ‪.‬‬ ‫ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ‪ ،‬ﺍﺳﻠﺤﻪ ﻯ ﻻﺯﻡ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺍﺳﺒﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﺯ ﻟﺸﻜﺮ ﺟﺪﺍ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺧﻴﺒﺮ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‬ ‫ﺗﺎ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺭﺳﻴﺪﻧﺪ ﻭ ﻛﻨﺎﺭ ﻗﻠﻌﻪ ﻯ ﺁﻥ ﺁﻣﺪﻧﺪ‪.‬‬ ‫ﻓﺘﺢ ﻳﻚ ﻗﻠﻌﻪ ﺗﻮﺳﻂ ﺩﻭ ﻧﻔﺮ ﻛﺎﺭﻯ ﺑﻮﺩ ﺍﺳﺘﺜﻨﺎﻳﻰ ﻭ ﻣﻰ ﺑﺎﻳﺴﺖ ﺣﺴﺎﺏ ﺷﺪﻩ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ ،‬ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﻫﻤﻴﺸﻪ ﺑﺪﺭﻗﻪ ﻯ ﺭﺍﻩ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻮﺩ ﻣﺴﻴﺮ ﻣﺎﺟﺮﺍ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﭘﻴﺮﻭﺯﻯ ﭘﻴﺶ ﻣﻰ ﺑﺮﺩ‪.‬‬ ‫ﻣﺮﺩﻡ ﻓﺪﻙ ﻛﻪ ﭘﻴﮕﻴﺮ ﺍﺧﺒﺎﺭ ﻓﺘﺢ ﺧﻴﺒﺮ ﺑﻮﺩﻧﺪ ﻭ ﺭﻭﺯ ﻗﺒﻞ ﺧﺒﺮ ﻓﺘﺢ ﺁﻥ ﻗﻠﻌﻪ ﻯ ﻋﻈﻴﻢ ﺭﺍ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﺯ ﻭﺣﺸﺖ ﺑﻪ ﻗﻠﻌﻪ ﭘﻨﺎﻩ ﺑﺮﺩﻩ ﻭ ﺩﺭﻫﺎﻯ‬ ‫ﺁﻥ ﺭﺍ ﻣﺤﻜﻢ ﺑﺴﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺷﺒﻰ ﺳﺮﺍﺳﺮ ﺍﺿﻄﺮﺍﺏ ﺭﺍ ﻣﻰ ﮔﺬﺭﺍﻧﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﻰ ﻛﻪ ﺑﺮ ﺩﺍﺧﻞ ﻗﻠﻌﻪ ﺣﻜﻤﻔﺮﻣﺎ ﺑﻮﺩ‪ ،‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﭘﺎﻯ ﻗﻠﻌﻪ ﺭﺳﻴﺪﻧﺪ ﻭ ﺑﺼﻮﺭﺕ‬ ‫ﻋﺎﺩﻯ ﻫﻴﭻ ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﻧﻔﻮﺫ ﺑﻪ ﻗﻠﻌﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻧﺒﺎﻳﺪ ﺍﻓﺮﺍﺩ ﺩﺍﺧﻞ ﻗﻠﻌﻪ ﻭﺟﻮﺩ ﻛﺴﻰ ﺭﺍ ﺑﻴﺮﻭﻥ ﻗﻠﻌﻪ ﺍﺣﺴﺎﺱ ﻣﻰ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺗﺼﻤﻴﻢ ﺑﺮ ﺁﻥ ﺷﺪ ﻛﻪ ﻣﺨﻔﻴﺎﻧﻪ ﺍﺯ ﺩﻳﻮﺍﺭ ﻗﻠﻌﻪ ﺑﺎﻻ ﺭﻭﻧﺪ ﻭ ﺑﺮ ﻓﺮﺍﺯ ﺁﻥ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺍﺫﺍﻥ ﺑﮕﻮﻳﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻫﻞ ﻗﻠﻌﻪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺤﺎﺻﺮﻩ‬ ‫ﺩﻳﺪﻩ ﻭ ﻗﻠﻌﻪ ﺭﺍ ﻓﺘﺢ ﺷﺪﻩ ﺧﻮﺍﻫﻨﺪ ﭘﻨﺪﺍﺷﺖ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺳﺖ ﻛﻪ ﺗﺼﻤﻴﻢ ﺑﺮ ﻓﺮﺍﺭ ﻣﻰ ﮔﻴﺮﻧﺪ ﻭ ﺑﺮﺍﺣﺘﻰ ﻣﻰ ﺗﻮﺍﻥ ﺍﻗﺪﺍﻣﻰ ﺑﺰﺭگ ﺭﺍ ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳﺎﻧﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮ ﻛﺘﻒ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺳﭙﺲ ﺣﻀﺮﺕ ﺑﺮﺧﺎﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﻠﻨﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺑﺎ ﻣﻌﺠﺰﻩ ﻯ‬ ‫ﺍﻟﻬﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺩﻳﻮﺍﺭ ﻗﻠﻌﻪ ﻯ ﻓﺪﻙ ﺑﺎﻻ ﺭﻓﺖ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﺮ ﻓﺮﺍﺯ ﺩﻳﻮﺍﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ ،‬ﺭﻭ ﺑﻪ ﺍﻫﻞ ﻗﻠﻌﻪ ﺍﺫﺍﻥ ﮔﻔﺖ ﻭ ﺻﺪﺍﻯ‬ ‫ﺗﻜﺒﻴﺮ ﺑﻠﻨﺪ ﻧﻤﻮﺩ‪.‬‬ ‫ﻣﺮﺩﻡ ﻗﻠﻌﻪ ﻯ ﻓﺪﻙ ﻛﻪ ﮔﻤﺎﻥ ﻣﻰ ﻛﺮﺩﻧﺪ ﺳﺮﺑﺎﺯﺍﻥ ﻣﺴﻠﻤﺎﻥ ﺑﺮ ﻓﺮﺍﺯ ﻗﻠﻌﻪ ﻫﺴﺘﻨﺪ‪ ،‬ﻓﺮﺍﺭ ﻛﻨﺎﻥ ﺭﻭ ﺑﺴﻮﻯ ﺩﺭﺏ ﻗﻠﻌﻪ ﻧﻬﺎﺩﻧﺪ ﻭ ﺁﻧﺮﺍ ﺑﺎﺯ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ‬ ‫ﺧﺎﺭﺝ ﺷﺪﻧﺪ ﺗﺎ ﺩﺭ ﺯﻣﻴﻨﻬﺎﻯ ﺑﻴﺮﻭﻥ ﻗﻠﻌﻪ ﭘﺮﺍﻛﻨﺪﻩ ﺷﻮﻧﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺩﻳﻮﺍﺭ ﻗﻠﻌﻪ ﭘﺎﻳﻴﻦ ﺁﻣﺪ ﻭ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻛﻪ ﺑﻴﺮﻭﻥ ﻗﻠﻌﻪ ﻣﻨﺘﻈﺮ ﺑﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺎ‬ ‫ﺁﻧﺎﻥ ﺩﺭﮔﻴﺮ ﺷﺪﻧﺪ ﻭ ﻫﻴﺠﺪﻩ ﻧﻔﺮ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺁﻧﺎﻥ ﺑﺪﺳﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﻗﺘﻞ ﺭﺳﻴﺪﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻘﻴﻪ ﺗﺴﻠﻴﻢ ﺷﺪﻧﺪ‪.‬‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺁﻧﺎﻥ ﺭﺍ ﺍﺳﻴﺮ ﻧﻤﻮﺩ ﻭ ﻏﻨﺎﺋﻢ ﺭﺍ ﻫﻤﺮﺍﻩ ﺁﻧﺎﻥ ﺑﻪ ﻣﺪﻳﻨﻪ ﺁﻭﺭﺩ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻓﺪﻙ‪ ،‬ﻣﻠﻚ ﺷﺨﺼﻰ ﭘﻴﺎﻣﺒﺮ‬ ‫ﻳﻬﻮﺩﻳﺎﻥ ﻓﺪﻙ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭﺧﻮﺍﺳﺖ ﻛﺮﺩﻧﺪ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺁﺯﺍﺩ ﻛﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﺭﺍ ﺑﻪ ﺗﻨﺎﺳﺐ ﻧﺼﻒ ﺑﺎ ﺁﻧﺎﻥ ﻣﺼﺎﻟﺤﻪ ﻛﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﻓﺮﺳﺘﺎﺩ ﻭ ﺑﺎ ﺿﻤﺎﻧﺖ ﺣﻔﻆ ﺧﻮﻧﺸﺎﻥ ﺑﺎ ﺁﻧﺎﻥ ﻣﺼﺎﻟﺤﻪ ﻛﺮﺩ ﻭ ﻗﺮﺍﺭ ﺑﺮ ﺍﻳﻦ ﺷﺪ‬ ‫ﻛﻪ »ﻫﺮ ﻛﺲ ﺍﺯ ﺍﻫﻞ ﻓﺪﻙ ﻣﺴﻠﻤﺎﻥ ﺷﻮﺩ ﺧﻤﺲ ﺍﻣﻮﺍﻝ ﺍﻭ ﺭﺍ ﺑﮕﻴﺮﻧﺪ ﻭ ﻫﺮ ﻛﺲ ﺑﺮ ﺩﻳﻦ ﺧﻮﺩ ﺑﺎﻗﻰ ﺑﻤﺎﻧﺪ ﻫﻤﻪ ﻯ ﺍﻣﻮﺍﻟﺶ ﺭﺍ ﺑﮕﻴﺮﻧﺪ«‪.‬‬ ‫ﺍﻳﻦ ﻗﺮﺍﺭﺩﺍﺩ ﺑﻴﻦ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﻳﻬﻮﺩ ﻓﺪﻙ ﺑﻪ ﺍﻣﻀﺎء ﺩﺭﺁﻣﺪ ﻭ ﺑﻪ ﺩﺳﺖ ﺁﻧﺎﻥ ﺩﺍﺩﻩ ﺷﺪ ﺗﺎ ﺑﻌﻨﻮﺍﻥ ﻫﻤﻴﺸﻪ ﻯ ﺗﺎﺭﻳﺦ ﺑﺪﺍﻥ ﻋﻤﻞ‬ ‫ﺷﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﺟﺎﻥ ﻭ ﺍﻣﻮﺍﻝ ﺷﺨﺼﻰ ﺁﻧﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺑﻌﻨﻮﺍﻥ ﻣﻠﻚ ﺷﺨﺼﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭﺁﻣﺪ ﻭ ﻗﺮﺍﺭ ﺷﺪ ﺳﺎﻟﻴﺎﻧﻪ‬ ‫ﻳﻜﺼﺪ ﻭ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺩﻳﻨﺎﺭ )ﺳﻜﻪ ﻯ( ﻃﻼ ﺑﻌﻨﻮﺍﻥ ﺩﺭﺁﻣﺪ ﻓﺪﻙ ﺍﺭﺳﺎﻝ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﻣﻠﻚ ﺷﺨﺼﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﺪﻥ ﻓﺪﻙ ﺑﺮ ﺍﺳﺎﺱ ﺣﻜﻢ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺑﺪﻭﻥ ﻟﺸﻜﺮﻛﺸﻰ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ‬ ‫ﺑﺪﻭﻥ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺩﺧﺎﻟﺖ ﺁﻧﺎﻥ ﻓﺘﺢ ﺷﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻣﺎ ﺃَﻓﺎء‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﻰ ﺭ‪‬ﺳ‪‬ﻮﻟ‪‬ﻪ‪ ‬ﻣ‪‬ﻦْ ﺍَﻫ‪‬ﻞِ ﺍﻟْﻘُﺮﻯ ﻓَﻠ‪‬ﻠﱠﻪ‪ ‬ﻭ‪‬ﻟ‪‬ﻠﺮﱠﺳ‪‬ﻮﻝِ ﻭ‪‬ﻟ‪‬ﺬ‪‬ﻯ ﺍﻟْﻘُﺮْﺑﻰ‪...‬‬ ‫ﻓَﻤﺎ ﺃَﻭ‪‬ﺟ‪‬ﻔْﺘُﻢ‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻪ‪ ‬ﻣ‪‬ﻦْ ﺧَﻴ‪‬ﻞٍ ﻭ‪ ‬ﻻ ﺭِﻛﺎﺏٍ‪ ،‬ﻭ‪‬ﻟﻜ‪‬ﻦﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺴ‪‬ﻠﱢﻂُ ﺭ‪‬ﺳ‪‬ﻠَﻪ‪ ‬ﻋ‪‬ﻠﻰ ﻣ‪‬ﻦْ ﻳ‪‬ﺸﺎ ‪‬ء‪] «...‬ﺳﻮﺭﻩ ﻯ ﺣﺸﺮ‪ :‬ﺁﻳﺎﺕ‪ .1 -‬ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﻪ ﻯ ﺻﺮﻳﺢ ﻗﺮﺁﻥ‬ ‫ﻙ ﺑﺪﻭﻥ ﻟﺸﻜﺮﻛﺸﻰ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻓﺘﺢ ﺷﻮﺩ‪ ،‬ﺣﺘﻰ ﺍﮔﺮ ﺍﻫﻞ ﺁﻧﺠﺎ ﺧﻮﺩﺷﺎﻥ ﺑﻌﻨﻮﺍﻥ ﺗﺴﻠﻴﻢ ﻧﺰﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻴﺎﻳﻨﺪ‪ ،‬ﺍﻳﻦ‬ ‫ﺳﺮﺯﻣﻴﻨﻬﺎﻳﻰ ﻩ‬ ‫ﻣﻨﺎﻃﻖ ﻭ ﻏﻨﺎﺋﻢ ﻭ ﺍﺳﺮﺍﻯ ﺁﻥ ﻣﻠﻚ ﺧﺎﺹ ﺣﻀﺮﺕ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻴﭻ ﺣﻘﻰ ﺩﺭ ﺁﻥ ﻧﺨﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻭ ﺣﻀﺮﺕ ﺑﻌﻨﻮﺍﻥ ﺍﻣﻮﺍﻝ ﺷﺨﺼﻰ ﺧﻮﺩ‬ ‫ﻫﺮ ﺗﺼﻤﻴﻤﻰ ﺑﺨﻮﺍﻫﺪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻧﻬﺎ ﺑﮕﻴﺮﺩ‪.‬‬ ‫ﻟﺬﺍ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺑﺼﻮﺭﺕ ﻳﻜﭙﺎﺭﭼﻪ ﺍﺯ ﺁﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﺪ ﻛﻪ ﻣﻰ ﺑﺎﻳﺴﺖ ﻣﺮﺩﻡ ﻓﺪﻙ ﺩﺭ ﺁﻥ ﻛﺎﺭ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭﺁﻣﺪ ﺁﻥ ﺭﺍ ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﺗﺴﻠﻴﻢ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻓﻘﻂ ﺍﺟﺮﺕ ﺩﺭﻳﺎﻓﺖ ﻣﻰ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺍﻋﻄﺎﻯ ﻓﺪﻙ ﺑﻪ ﻓﺎﻃﻤﻪ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ ﻭ ﺑﺪﺳﺖ ﭘﻴﺎﻣﺒﺮ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 21‬ﺹ ‪ ،25 ،22‬ﺝ ‪ 19‬ﺹ ‪،121 ،118 ،115 ، 110 ،105‬‬ ‫‪ [ .195‬ﭘﺲ ﺍﺯ ﻓﺘﺢ ﻓﺪﻙ‪ ،‬ﺁﻳﻪ ﻯ »ﻭ‪‬ﺁﺕ‪ ‬ﺫَﺍ ﺍﻟْﻘُﺮْﺑﻰ ﺣ‪‬ﻘﱠﻪ‪ «‬ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﻳﻌﻨﻰ »ﺣﻖ ﺧﻮﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺑﺪﻩ«‪ .‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ‬ ‫ﺟﺒﺮﺋﻴﻞ ﭘﺮﺳﻴﺪ‪ :‬ﻣﻨﻈﻮﺭ ﭼﻪ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦ ﺣﻖ ﻛﺪﺍﻡ ﺍﺳﺖ؟ ﺟﺒﺮﺋﻴﻞ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﻋﺮﺿﻪ ﺩﺍﺷﺖ‪» :‬ﻓﺪﻙ ﺭﺍ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻄﺎ ﻛﻦ«‪.‬‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﻓﺮﺍﺧﻮﺍﻧﺪ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍﻭﻧﺪ ﻓﺪﻙ ﺭﺍ ﺑﺮﺍﻯ ﭘﺪﺭﺕ ﻓﺘﺢ ﻛﺮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﻟﺸﻜﺮ ﺍﺳﻼﻡ ﺁﻧﺠﺎ‬ ‫ﺭﺍ ﻓﺘﺢ ﻧﻜﺮﺩﻩ ﺍﻧﺪ ﻣﺨﺼﻮﺹ ﻣﻦ ﺍﺳﺖ ﻭ ﺗﻌﻠﻘﻰ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﺪﺍﺭﺩ ﻭ ﻫﺮ ﺗﺼﻤﻴﻤﻰ ﺑﺨﻮﺍﻫﻢ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﻣﻰ ﮔﻴﺮﻡ‪ .‬ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺑﺮ‬ ‫ﻋﻄﺎﻯ ﺁﻥ ﺑﻪ ﺗﻮ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻣﻬﺮﻳﻪ ﻣﺎﺩﺭﺕ ﺧﺪﻳﺠﻪ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﭘﺪﺭﺕ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﭘﺪﺭﺕ ﺩﺭ ﻗﺒﺎﻝ ﻣﻬﺮﻳﻪ ﻣﺎﺩﺭﺕ ﻭ ﺑﻪ‬ ‫ﺩﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺗﻮ ﻋﻄﺎ ﻣﻰ ﻛﻨﺪ‪ .‬ﺁﻧﺮﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺖ ﺑﺮﺩﺍﺭ ﻭ ﻣﺎﻟﻚ ﺁﻥ ﺑﺎﺵ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﺗﺎ ﺷﻤﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻴﺪ ﻣﻦ ﻧﻤﻰ ﺧﻮﺍﻫﻢ ﺗﺼﺮﻓﻰ ﺩﺭ ﺁﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ‪ .‬ﺷﻤﺎ ﺑﺮ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻣﻦ ﺻﺎﺣﺐ‬ ‫ﺍﺧﺘﻴﺎﺭ ﻫﺴﺘﻴﺪ‪ .‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺗﺮﺱ ﺁﻥ ﺩﺍﺭﻡ ﻛﻪ ﻧﺎﺍﻫﻼﻥ‪ ،‬ﺗﺼﺮﻑ ﻧﻜﺮﺩﻥ ﺗﻮ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺗﻢ ﺭﺍ ﺑﻬﺎﻧﻪ ﺍﻯ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﺑﻌﺪ‬ ‫ﺍﺯ ﻣﻦ ﺁﻧﺮﺍ ﺍﺯ ﺗﻮ ﻣﻨﻊ ﻛﻨﻨﺪ‪ .‬ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺻﻼﺡ ﻣﻰ ﺩﺍﻧﻴﺪ ﻋﻤﻞ ﻛﻨﻴﺪ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱‬‬

‫ﺳﻨﺪ ﻭ ﺷﺎﻫﺪ ﺑﺮ ﻣﻠﻜﻴﺖ ﻓﺪﻙ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺭﻗﻪ ﺍﻯ ﺧﻮﺍﺳﺖ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﻓﺮﺍﺧﻮﺍﻧﺪ ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﺳﻨﺪ ﻓﺪﻙ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺑﺨﺸﻮﺩﻩ ﻭ ﺍﻋﻄﺎﻳﻰ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺑﻨﻮﻳﺲ ﻭ ﺛﺒﺖ ﻛﻦ«‪ .‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻧﺮﺍ ﻧﻮﺷﺖ‪ ،‬ﻭ ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﺎ ﺍﻡ ﺍﻳﻤﻦ ﺑﺮ ﺁﻥ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻧﺪ‪ .‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺩﺭ ﺁﻧﺠﺎ ﻓﺮﻣﻮﺩ‪» :‬ﺍﻡ ﺍﻳﻤﻦ ﺯﻧﻰ ﺍﺯ ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺳﺖ«‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺭﺍ ﺗﺤﻮﻳﻞ ﮔﺮﻓﺖ‪ ،‬ﻭ ﻫﻨﮕﺎﻡ ﻏﺼﺐ ﻓﺪﻙ ﺁﻧﺮﺍ ﻋﻴﻨﺎً‬ ‫ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺁﻭﺭﺩ ﻭ ﺑﻌﻨﻮﺍﻥ ﻣﺪﺭﻙ ﺍﺭﺍﺋﻪ ﻓﺮﻣﻮﺩ‪ ] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 21‬ﺹ ‪[.23‬ﺳﭙﺲ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﻣﻨﺰﻝ ﺣﻀﺮﺕ‬ ‫ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﻤﻊ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺁﻧﺎﻥ ﺧﺒﺮ ﺩﺍﺩﻧﺪ ﻛﻪ ﻓﺪﻙ ﺍﺯ ﺁﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﻫﻤﺎﻧﺠﺎ ﺍﺯ ﺩﺭﺁﻣﺪ ﺁﻥ ﺑﻌﻨﻮﺍﻥ ﺍﻋﻄﺎﻳﻰ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻴﻦ ﻣﺮﺩﻡ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺗﺼﺮﻑ ﻣﺎﻟﻜﺎﻧﻪ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ‪.‬‬

‫ﻓﻘﺮﺍ ﻣﺼﺮﻑ ﻛﻨﻨﺪﮔﺎﻥ ﺩﺭﺁﻣﺪ ﻓﺪﻙ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﻧﻤﺎﻳﻨﺪﻩ ﺍﻯ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﻛﺎﺭﻣﻨﺪﺍﻧﻰ ﺭﺍ ﺗﺤﺖ ﻓﺮﻣﺎﻧﺶ ﺳﭙﺮﺩ‪ ،‬ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺤﺎﺳﺒﺎﺕ ﻻﺯﻡ ﻭ ﭘﺮﺩﺍﺧﺖ‬ ‫ﻣﺨﺎﺭﺝ‪ ،‬ﺧﺎﻟﺺ ﺳﻮﺩ ﺳﺎﻟﻴﺎﻧﻪ ﺭﺍ ﺧﺪﻣﺖ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﻘﺪﻳﻢ ﻣﻰ ﻧﻤﻮﺩ‪.‬‬ ‫ﺩﺭﺁﻣﺪ ﻓﺪﻙ ﺭﺍ ﺳﺎﻟﻴﺎﻧﻪ ﺍﺯ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺳﻜﻪ ﻯ ﻃﻼ ﺗﺎ ﺻﺪ ﻭ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺳﻜﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .118‬ﻫﺮ ﺳﺎﻟﻪ ﺣﻀﺮﺕ ﺑﻪ‬ ‫ﺍﻧﺪﺍﺯﻩ ﻯ ﻗﻮﺕ ﺧﻮﺩ ﺑﺮﻣﻰ ﺩﺍﺷﺖ ﻭ ﺑﻘﻴﻪ ﺭﺍ ﺑﻴﻦ ﻓﻘﺮﺍ ﺗﻘﺴﻴﻢ ﻣﻰ ﻛﺮﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻳﻦ ﺷﻴﻮﻩ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‬ ‫]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 123‬ﺡ ‪ ،.25‬ﻭ ﭼﺸﻤﺎﻥ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧﻴﺎﺯﻣﻨﺪﺍﻥ ﻣﻨﺘﻈﺮ ﺳﺮ ﺭﺳﻴﺪﻥ ﺩﺭﺁﻣﺪ ﻓﺪﻙ ﺑﻮﺩ ﺗﺎ ﺍﺯ ﺑﺨﺸﺶ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﺭﺍ ﺳﺎﻣﺎﻧﻰ ﺑﺨﺸﻨﺪ‪.‬‬ ‫ﺩﻩ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ]ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ )ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ (‪ :‬ﺝ ‪ 16‬ﺹ ‪ .263‬ﻣﺄﻣﻮﺭﺍﻥ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺎﺹ‬ ‫ﺍﻭ ﺑﻪ ﻓﺪﻙ ﺭﻓﺘﻨﺪ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﺍﺧﺮﺍﺝ ﻛﺮﺩﻧﺪ ﻭ ﻣﻠﻚ ﺁﻥ ﺭﺍ ﻏﺼﺐ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭﺁﻣﺪ ﺁﻥ ﺭﺍ ﺑﻄﻮﺭ ﻛﺎﻣﻞ‬ ‫ﺑﺮﺍﻯ ﻣﺨﺎﺭﺝ ﺣﻜﻮﻣﺖ ﻏﺎﺻﺒﺎﻧﻪ ﻯ ﺧﻮﺩ ﺻﺮﻑ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺗﻮﺟﻬﻰ ﺑﻪ ﺳﺎﺑﻘﻪ ﻯ ﻣﻔﺼﻞ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﻓﺪﻙ ﻭ ﺳﻨﺪﻯ ﻛﻪ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺷﺎﻫﺪﺍﻧﻰ ﻛﻪ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻧﺪ ﻭ ﺁﻧﭽﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩ‬ ‫ﻧﻜﺮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺗﺼﻮﻳﺮﻯ ﺑﻮﺩ ﺍﺯ ﻣﺮﺍﺣﻞ ﻓﺘﺢ ﻓﺪﻙ ﻭ ﺍﺧﺮﺍﺝ ﺁﻥ ﺍﺯ ﺩﺳﺖ ﻳﻬﻮﺩﻳﺎﻥ‪ ،‬ﻭ ﺍﻧﺘﻘﺎﻝ ﺁﻥ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻋﻄﺎﻯ ﻓﺪﻙ ﺗﻮﺳﻂ‬ ‫ﺁﻧﺤﻀﺮﺕ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺁﻧﭽﻪ ﻃﻰ ﭼﻬﺎﺭ ﺳﺎﻝ ﻣﺎﻟﻜﻴﺖ ﻭ ﺗﺼﺮﻑ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻌﻨﻮﺍﻥ ﺩﻭﺭﺍﻥ ﺷﻴﺮﻳﻦ ﻓﺪﻙ ﻃﻰ ﺷﺪ ﺗﺎ‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻭﺭﺍﻥ ﻏﺼﺐ ﺁﻥ ﻓﺮﺍ ﺭﺳﻴﺪ ﻭ ﺷﻴﺮﻳﻨﻰ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﻪ ﻛﺎﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺷﻴﻌﻴﺎﻧﺶ ﺗﻠﺦ ﻛﺮﺩﻧﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺩﺭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﺩﺷﻤﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻏﺼﺐ ﻓﺪﻙ ﺭﺍ ﺑﺴﻴﺎﺭ ﺳﻬﻞ ﺍﻧﮕﺎﺷﺖ ﻭ ﺑﺮﺍﺣﺘﻰ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩ ﻭ ﺑﺎ ﺍﺷﺎﺭﻩ ﺍﻯ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﺍﺧﺮﺍﺝ ﻛﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻣﺴﺌﻠﻪ ﻯ ﻏﺼﺐ ﺧﻼﻓﺖ‪ ،‬ﺗﺼﺮﻑ ﻓﺪﻙ ﻛﺎﺭ ﻛﻮﭼﻜﻰ ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺁﻣﺪ ﻭ ﻫﺮﮔﺰ ﺍﺣﺘﻤﺎﻝ ﻧﻤﻰ ﺭﻓﺖ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﭼﻨﻴﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺑﺎﻳﺴﺘﻨﺪ ﻭ ﻣﻘﺎﻭﻣﺖ ﻧﺸﺎﻥ ﺩﻫﻨﺪ‪.‬‬

‫ﻧﺘﺎﻳﺞ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﻼ ﻏﺎﻓﻠﮕﻴﺮ‬ ‫ﺍﻳﻦ ﻃﺮﺯ ﺗﻔﻜﺮ ﺍﺯ ﺳﻮﻯ ﺩﺷﻤﻦ ﺑﺎﻋﺚ ﺷﺪ ﺗﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻮﺍﺩﺙ ﺑﻌﺪﻯ ﻛﻪ ﻳﻜﻰ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﺛﺮ ﻏﺼﺐ ﻓﺪﻙ ﭘﻴﺶ ﺁﻣﺪ ﻛﺎﻣ ً‬ ‫ﻼ ﺑﺎ ﻓﺪﻙ‬ ‫ﺷﻮﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﻫﺮ ﺍﻗﺪﺍﻣﻰ ﺑﺎﺭﻯ ﺍﺯ ﭘﺸﻴﻤﺎﻧﻰ ﺑﺪﻭﺵ ﺑﻜﺸﻨﺪ ﻭ ﺁﺭﺯﻭ ﻛﻨﻨﺪ ﻛﻪ ﺍﻯ ﻛﺎﺵ ﻫﺮﮔﺰ ﺑﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺩﺳﺖ ﻧﻤﻰ ﺯﺩﻧﺪ ﻭ ﺍﺻ ً‬ ‫ﻼ ﺩﺭ ﭘﻨﺠﻪ ﻣﻈﻠﻮﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺁﮔﺎﻫﻰ ﻧﺴﻠﻬﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻓﺮﺻﺖ‬ ‫ﻛﺎﺭﻯ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺍﻣﺎ ﻛﺎﺭ ﺍﺯ ﻛﺎﺭ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﻭ ﻇﺎﻟﻢ ﻛﺎﻣ ً‬ ‫ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﺗﺎ ﺭﻳﺸﻪ ﻫﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ ﺁﻥ‬ ‫ﻏﺼﺐ ﺳﺮﺯﻣﻴﻨﻰ ﺑﻨﺎﻡ ﻓﺪﻙ ﺍﺯ ﻳﻚ ﻣﺴﺌﻠﻪ ﻯ ﺣﻘﻮﻗﻰ ﺑﻪ ﻳﻚ ﻣﺴﺌﻠﻪ ﻯ ﺍﻋﺘﻘﺎﺩﻯ ﺗﺒﺪﻳﻞ ﺷﺪ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺩﺭ‬ ‫ﺁﻥ ﺑﻪ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻥ ﻣﺮﺩﻡ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﻏﺼﺐ ﺧﻼﻓﺖ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ ﺩﺭ ﺳﺎﻳﻪ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻼ ﺧﻮﺩ ﺭﺍ ﮔﻢ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭ ﺩﺳﺖ ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﻧﺎﺷﻴﺎﻧﻪ ﺍﻯ ﻣﻰ ﺯﺩ ﻭ‬ ‫ﻦ ﻏﻔﻠﺖ ﺯﺩﻩ ﻛﺎﻣ ً‬ ‫ﻓﺮﺻﺖ ﻫﺎ ﭼﻨﺎﻥ ﻳﻜﻰ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻯ ﺳﺮ ﻣﻰ ﺭﺳﻴﺪ ﻛﻪ ﺩﺷﻤ ِ‬ ‫ﻫﺮ ﺑﺎﺭ ﻳﻚ ﭘﺮﺩﻩ ﺍﺯ ﺑﺎﻃﻞ ﺧﻮﺩ ﺭﺍ ﺑﺮﻭﺯ ﻣﻰ ﺩﺍﺩ‪.‬‬ ‫ﺿﺮﺑﻪ ﻫﺎﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻫﻢ ﻛﺎﺭﻯ ﺑﻮﺩ ﻭ ﻫﺮ ﺑﺎﺭ ﻛﻪ ﺑﺮ ﺳﺮ ﺁﻧﺎﻥ ﻓﺮﻭﺩ ﻣﻰ ﺁﻣﺪ ﺩﻳﮕﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺟﺎﻯ‬ ‫ﺧﻮﻳﺶ ﺑﺮﺧﻴﺰﻧﺪ‪.‬‬

‫ﻓﺪﻙ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺗﻤﺎﻡ ﻋﻴﺎﺭ‬ ‫ﺩﺭ ﻳﻚ ﻛﻠﻤﻪ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻣﻴﺪﺍﻥ ﭘﻴﻜﺎﺭﻯ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﻫﺮ ﺩﻭ ﺳﻮﻯ ﺟﺒﻬﻪ ﻫﺮ ﺳﻼﺣﻰ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﻣﻴﺪﺍﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻳﻚ ﺟﻨﮓ‬ ‫ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺩﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻛﻪ ﺁﺗﺶ ﺁﻧﺮﺍ ﺧﻮﺩ ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻓﺮﻭﺧﺘﻨﺪ‪ .‬ﻧﺘﻴﺠﻪ ﻯ ﺍﻳﻦ ﺟﻨﮓ ﺑﻴﺪﺍﺭﻯ ﻧﺴﻠﻬﺎﻯ ﺣﺎﺿﺮ ﻭ ﺁﻳﻨﺪﻩ ﻭ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻛﺎﻣﻞ‬ ‫ﻋﻴﺎﺭ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺁﻣﺎﺭﻯ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭﻗﻮﻉ ﺁﻧﻬﺎ ﻭ ﺑﻄﻮﺭ ﻣﻔﺼﻞ ﺫﻛﺮ ﻣﻰ ﻛﻨﻴﻢ ﻭ ﺩﺭ ﺑﺨﺶ ﺳﻮﻡ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﻏﺎﺻﺒﻴﻦ ﺭﺍ ﻣﻰ ﺁﻭﺭﻳﻢ‪:‬‬ ‫‪ .1‬ﭘﺎﺳﺦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ‪.‬‬ ‫‪ .2‬ﺍﺭﺍﺋﻪ ﻯ ﺳﻨﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭ ﻣﻮﺭﺩ ﻓﺪﻙ ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .3‬ﺍﺣﺘﺠﺎﺝ ﻣﻔﺼﻞ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺠﻠﺲ ﺧﺎﺹ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ‪.‬‬ ‫‪ .4‬ﻳﺎﺭﻯ ﻃﻠﺒﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺍﻫﻞ ﺑﻴﺘﺶ ﺑﺮ ﺩﺭِ ﺧﺎﻧﻪ ﻯ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ‪.‬‬ ‫‪ .5‬ﺍﺣﺘﺠﺎﺝ ﺧﺼﻮﺻﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮ ﺍﺑﻮﺑﻜﺮ ﻭ ﻧﻮﺷﺘﻦ ﺳﻨﺪ ﻓﺪﻙ ﻭ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﺁﻥ ﺗﻮﺳﻂ ﻋﻤﺮ‪.‬‬ ‫‪ .6‬ﺍﺣﺘﺠﺎﺝ ﻣﻔﺼﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﻣﺴﺠﺪ‪.‬‬ ‫‪ .7‬ﺧﻄﺎﺑﻪ ﻣﻔﺼﻞ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ‪.‬‬ ‫‪ .8‬ﻧﺎﻣﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻏﺼﺐ ﻓﺪﻙ‪.‬‬ ‫‪ .9‬ﺁﺧﺮﻳﻦ ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻏﺼﺐ ﻓﺪﻙ‪.‬‬ ‫ﭘﺎﺳﺦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﻣﻮﺭﺩ ﻓﺪﻙ ]ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ :‬ﺝ ‪ 9‬ﺹ ‪ [ .39‬ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ‬ ‫ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻧﭽﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﭼﻪ ﻣﻰ ﮔﻮﺋﻰ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻣﺎ ﺍﺯ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻢ‪ .‬ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺣﺘﻰ ﻧﺴﺒﺖ ﺑﻪ ﺍﻣﻮﺍﻟﻰ ﻛﻪ ﺩﺭ ﺧﻴﺒﺮ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺣﺘﻰ ﺍﻣﻮﺍﻟﻰ ﻛﻪ ﺩﺭ ﺧﻴﺒﺮ ﺍﺳﺖ‪ .‬ﻋﻤﺮ ﭘﺮﺳﻴﺪ‪ :‬ﺣﺘﻰ‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﺍﻣﻮﺍﻟﻰ ﻛﻪ ﺩﺭ ﻓﺪﻙ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺣﺘﻰ ﺍﻣﻮﺍﻟﻰ ﻛﻪ ﺩﺭ ﻓﺪﻙ ﺍﺳﺖ‪.‬‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﻣﮕﺮ ﺑﻪ ﻗﻴﻤﺖ ﺟﺪﺍ ﻛﺮﺩﻥ ﮔﺮﺩﻧﻬﺎﻯ ﻣﺎ ﺑﺎ ﺍﺭ‪‬ﻩ ﺑﺎﺷﺪ‪ ،‬ﻛﻪ ﻫﺮﮔﺰ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﻧﺨﻮﺍﻫﺪ ﺷﺪ!!!‬ ‫ﺍﺭﺍﺋﻪ ﻯ ﺳﻨﺪ ﻓﺪﻙ ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 21‬ﺹ ‪ .23‬ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﻮﺭ‪ :‬ﺝ ‪ 3‬ﺹ ‪ .148‬ﻋﻮﺍﻟﻢ ﺍﻟﻌﻠﻮﻡ‪ :‬ﺝ ‪ 11‬ﺹ ‪ .574‬ﻣﺠﻤﻊ‬ ‫ﺍﻟﻨﻮﺭﻳﻦ‪ :‬ﺹ ‪ [ .137‬ﺍﺯ ﺍﻭﻟﻴﻦ ﺑﺮﺧﻮﺭﺩ ﻏﺎﺻﺒﻴﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻣﺸﺨﺺ ﺷﺪ ﻛﻪ ﻧﻘﺸﻪ ﻫﺎﻯ ﺷﻮﻣﻰ ﺩﺭ ﺳﺮ ﺩﺍﺭﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ‪ ،‬ﻋﻤﺮ ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﮔﻔﺖ‪ :‬ﺁﻥ ﻧﻮﺷﺘﻪ ﺍﻯ ﻛﻪ ﻣﻰ ﮔﻔﺘﻰ ﭘﺪﺭﺕ ﭘﻴﺎﻣﺒﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺑﺮﺍﻳﺖ ﻧﻮﺷﺘﻪ ﺑﻴﺎﻭﺭ!‬ ‫ﭘﺲ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ‪ ،‬ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﺍﻗﺪﺍﻣﻰ ﺑﻮﺩ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﻭ ﺳﻨﺪ ﻓﺪﻙ ﺭﺍ ﺁﻭﺭﺩ ﻭ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ‬ ‫ﻧﻮﺷﺘﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮﺍﻯ ﻣﻦ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻢ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺳﻨﺪ ﻫﻨﮕﺎﻡ ﺑﺨﺸﻴﺪﻥ ﺁﻥ ﺍﺯ ﺳﻮﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺍﻣﺮ ﺁﻧﺤﻀﺮﺕ ﻭ ﺑﻪ ﺩﺳﺘﺨﻂ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﻭ ﺑﻪ ﺷﻬﺎﺩﺕ ﺁﻧﺤﻀﺮﺕ ﻭ ﺍﻡ ﺍﻳﻤﻦ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﺘﻦ ﺁﻥ ﺑﻌﻨﻮﺍﻥ »ﺍﻋﻄﺎﺋﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﺩﺧﺘﺮﺵ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ« ﺑﻮﺩ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺣﻜﻮﻣﺖ ﺯﻭﺭ ﻭ ﺑﻰ ﻗﺎﻧﻮﻧﻰ ﺩﺭ ﻣﻮﺭﺩ ﻓﺪﻙ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺳﻨﺪ ﻭ ﻣﺪﺭﻙ ﺭﺍ ﺩﺭ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺑﺮﺍﻯ ﺭﻭﺯ ﺍﺧﺘﻼﻑ ﻣﻰ ﻧﻮﻳﺴﻨﺪ‪ ،‬ﺟﺎ ﺩﺍﺷﺖ ﺍﺭﺍﺋﻪ ﻯ ﺍﻳﻦ ﺳﻨﺪ ﻣﺴﺌﻠﻪ ﺭﺍ ﻓﻴﺼﻠﻪ ﺩﻫﺪ ﻭ ﻣﻌﻠﻮﻡ ﻛﻨﺪ ﻛﻪ‬ ‫ﻼ ﻣﺴﺌﻠﻪ ﻯ ﺍﺭﺙ ﺩﺭ ﻛﺎﺭ ﻧﻴﺴﺖ ﺗﺎ ﻧﻮﺑﺖ ﺑﻪ ﺣﺪﻳﺚ ﺟﻌﻠﻰ »ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭ‪‬ﺙ« ﺑﺮﺳﺪ‪ .‬ﺍﻳﻦ ﺑﺨﺸﻮﺩﻩ ﻯ ﭘﺪﺭﻯ ﺑﻪ ﺩﺧﺘﺮﺵ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ‬ ‫ﺍﺻ ً‬ ‫ﺍﻭﺳﺖ ﻭ ﭼﻨﺪﻳﻦ ﺳﺎﻝ ﺗﺼﺮﻓﺎﺕ ﻣﺎﻟﻜﺎﻧﻪ ﺑﺮ ﺁﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻟﻰ ﭼﻮﻥ ﺑﻨﺎﺑﺮ ﺯﻭﺭ ﺑﻮﺩ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺳﻨﺪ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺑﻪ ﺍﻣﺮ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻜﺮﺩﻧﺪ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﻗﺪﺭﺕ ﺣﺎﻛﻢ ﻋﻤﻞ ﻣﻰ ﻛﺮﺩﻧﺪ ﻧﻪ ﺗﻨﻬﺎ ﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺳﻨﺪ ﻧﻜﺮﺩﻧﺪ ﻭ ﺳﺨﻦ ﺑﺎﻃﻞ ﺧﻮﺩ ﻣﺒﻨﻰ ﺑﺮ ﺍﺭﺙ ﺑﻮﺩﻥ ﻓﺪﻙ ﺑﻪ ﺿﻤﻴﻤﻪ‬ ‫ﻯ »ﺍﻟﻨﺒﻰ ﻻ ﻳﻮﺭﺙ« ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻫﺎﻧﺘﻰ ﻋﻈﻴﻢ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺱ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﻭﺍ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻋﻤﺮ ﻧﻮﺷﺘﻪ ﻯ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺍﺯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﮔﺮﻓﺖ ﻭ ﭘﻴﺶ ﭼﺸﻢ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺁﺏ ﺩﻫﺎﻥ ﺑﺮ ﺁﻥ ﺍﻧﺪﺍﺧﺖ ﻭ ﺁﻧﺮﺍ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﻛﺮﺩ‪،‬‬ ‫ﻋﻠﻨﺎً ﻣﺨﺎﻟﻔﺖ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﻣﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻋﻼﻡ ﻧﻤﻮﺩ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﺑﻨﺎﺑﺮ ﭘﺬﻳﺮﻓﺘﻦ ﺳﺨﻦ ﺣﻖ ﻧﻴﺴﺖ ﻭ ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﻭ ﻣﻰ ﺷﻮﺩ ﭘﺸﺘﻮﺍﻧﻪ ﺍﻯ ﺟﺰ ﻗﻬﺮ ﻭ ﻏﻠﺒﻪ ﻭ ﺯﻭﺭﮔﻮﺋﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﻧﻮﺑﺖ ﺁﻥ‬ ‫ﺑﻮﺩ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺮﺍﺣﻞ ﺍﺣﺘﺠﺎﺝ ﺧﻮﺩ ﺭﺍ ﻃﻰ ﻛﻨﺪ ﺗﺎ ﻗﺪﺭﺕ ﺣﺎﻛﻢ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺣﻖ ﺟﻠﻮﻩ ﻧﺪﻫﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺍﮔﺮ ﭼﻨﻴﻦ ﻣﻰ ﺷﺪ‬ ‫ﺑﺎﻳﺪ ﻣﻰ ﮔﻔﺘﻴﻢ‪» :‬ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺪﻙ ﺭﺍ ﺑﻨﺎ ﺣﻖ ﺩﺭ ﺗﺼﺮﻑ ﺩﺍﺷﺖ« ﻭ ﺍﻳﻦ ﺭﺍ ﺩﺷﻤﻦ ﻏﺎﺻﺐ ﺧﻮﺏ ﻣﻰ ﻓﻬﻤﻴﺪ‪ .‬ﻟﺬﺍ ﻣﺒﺎﺭﺯﻩ ﻯ ﺍﺻﻠﻰ ﺑﺮ ﺳﺮ‬ ‫ﻋﺼﻤﺖ ﻭ ﭘﺎﻛﻰ ﺳﺎﺣﺖ ﻣﻘﺪﺱ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺍﺛﺒﺎﺕ ﻟﻜﻪ ﻯ ﻏﺼﺐ ﺑﺮ ﭘﻴﺸﺎﻧﻰ ﺑﻪ ﭼﻨﮓ ﺁﻭﺭﻧﺪﮔﺎﻥ ﻓﺪﻙ ﺁﻏﺎﺯ ﺷﺪ ﻭ ﻧﺘﺎﻳﺞ ﭘﺮ ﺛﻤﺮ ﺧﻮﺩ‬ ‫ﺭﺍ ﺩﺍﺩ‪.‬‬ ‫ﺍﺣﺘﺠﺎﺝ ﻣﻔﺼﻞ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺩﺭ ﻣﺠﻠﺲ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .199 -194 ،189 ،134‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ‪ :‬ﺝ ‪ 2‬ﺹ ‪.868‬‬ ‫[ﻣﺮﺍﺣﻞ ﺍﺣﺘﺠﺎﺝ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻛﻪ ﺑﺎ ﻫﺪﻑ ﺍﺛﺒﺎﺕ ﺍﺻﻞ ﺣﻖ ﺍﻧﺠﺎﻡ ﺷﺪ‪ -‬ﺍﮔﺮ ﭼﻪ ﻓﺪﻙ ﺭﺍ ﺑﺎﺯ ﻧﮕﺮﺩﺍﻧﺪ‪ -‬ﺑﺼﻮﺭﺕ ﺑﺴﻴﺎﺭ ﺣﺴﺎﺏ ﺷﺪﻩ ﺍﻯ‬ ‫ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﻛﻪ ﺩﺷﻤﻦ ﻧﺘﻮﺍﻧﺪ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻣﻌﺮﻛﻪ ﺑﮕﺮﻳﺰﺩ ﻭ ﻧﻘﺎﻁ ﺍﺑﻬﺎﻡ ﺑﺎﻗﻰ ﮔﺬﺍﺭﺩ‪.‬‬

‫ﻣﺠﻠﺲ ﺧﺎﺹ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ‬ ‫ﺍﺑﺘﺪﺍ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺍﻣﺮ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﻣﺠﻠﺴﻰ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﻪ ﻫﻤﺮﺍﻩ ﻋﺪﻩ ﺍﻯ ﺑﻄﻮﺭ ﺧﺼﻮﺻﻰ ﺩﺭ ﺁﻥ ﺑﻮﺩﻧﺪ‬ ‫ﺁﻣﺪ ﻭ ﺭﺳﻤ ًﺎ ﺍﻋﺘﺮﺍﺽ ﺧﻮﺩ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩ‪ ،‬ﻭ ﺩﺭ ﺳﺨﻨﺎﻥ ﻣﻔﺼﻠﻰ ﻛﻪ ﺻﻮﺭﺕ ﻣﺨﺎﺻﻤﻪ ﻭ ﻣﺤﺎﻛﻤﻪ ﺩﺍﺷﺖ ﺩﻻﺋﻞ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﺣﻘﺎﻧﻴﺖ ﺧﻮﺩ‬ ‫ﻼ ﺻﻮﺭﺕ ﺁﻥ ﻣﺠﻠﺲ ﻋﻴﻨﺎً ﺫﻛﺮ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺗﺼﺮﻑ ﻓﺪﻙ ﻭ ﻏﺎﺻﺐ ﺑﻮﺩﻥ ﺧﺼﻢ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩ‪ ،‬ﻛﻪ ﺫﻳ ً‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻓﺪﻙ ﺍﺭﺙ ﻧﻴﺴﺖ‬ ‫ﺣﻀﺮﺕ ﺧﻄﺎﺏ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻓﺮﻣﻮﺩ‪ :‬ﭼﺮﺍ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﻣﺮﺍ ﺍﺯ ﻓﺪﻙ ﺍﺧﺮﺍﺝ ﻧﻤﻮﺩﻯ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﺍﻣﺮ ﺧﺪﺍﻭﻧﺪ ﺁﻧﺮﺍ ﺑﺮﺍﻯ‬ ‫ﻣﻦ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺁﻳﺎ ﻣﻰ ﺧﻮﺍﻫﻰ ﺯﻣﻴﻨﻰ ﺭﺍ ﺍﺯ ﻣﻦ ﺑﮕﻴﺮﻯ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺑﻴﻦ ﻏﻨﺎﺋﻤﻰ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺭﺍﻩ ﺁﻥ ﺟﻨﮓ ﻧﻜﺮﺩﻩ ﺍﻧﺪ ﺑﻪ‬ ‫ﻣﻦ ﺑﺨﺸﻴﺪ؟ ﺁﻳﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻔﺮﻣﻮﺩﻩ ﺍﺳﺖ‪» :‬ﻓﺮﺯﻧﺪﺍﻥ ﻫﺮﻛﺲ ﺑﺎﻳﺪ ﺑﻌﺪ ﺭﺣﻠﺖ ﺍﻭ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺑﺎﺷﻨﺪ«؟ ﺗﻮ ﺧﻮﺏ ﻣﻰ ﺩﺍﻧﻰ ﻛﻪ‬ ‫ﺗﻨﻬﺎ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﺍﻧﺶ ﻫﻤﻴﻦ ﺍﺳﺖ؟‬

‫ﺷﻬﺎﺩﺕ ﻧﺎﺣﻖ ﻋﺎﻳﺸﻪ‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﻋﺎﻳﺸﻪ ﻭ ﻋﻤﺮ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻨﺪ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪» :‬ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭﺙ« ﻳﻌﻨﻰ »ﭘﻴﺎﻣﺒﺮ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﺩ«‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﺷﻬﺎﺩﺕ ﻧﺎﺣﻘﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺩﺭ ﺍﺳﻼﻡ ﺷﺎﻫﺪﺍﻧﻰ ﺩﺍﺭﻡ‪.‬‬ ‫ﻓﺪﻙ ﺭﺍ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻣﻦ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﻭ ﻣﻦ ﺷﺎﻫﺪ ﻣﻰ ﺁﻭﺭﻡ‪ .‬ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺩﻟﻴﻞ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻭﺭ‪.‬‬

‫ﺷﺎﻫﺪ ﺩﺭ ﻣﻠﻚ ﻣﻮﺭﺩ ﺗﺼﺮﻑ ﺑﺎﻃﻞ ﺍﺳﺖ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺪﻙ ﺗﺤﺖ ﺗﺼﺮﻑ ﻣﻦ ﻧﺒﻮﺩ ﻭ ﻣﻦ ﻣﺤﺼﻮﻝ ﺁﻧﺮﺍ ﻣﺼﺮﻑ ﻧﻤﻰ‬ ‫ﻛﺮﺩﻡ؟ ﮔﻔﺖ‪ :‬ﺁﺭﻯ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﭘﺲ ﭼﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﭼﻴﺰﻯ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﻣﻦ ﺍﺳﺖ ﺍﺯ ﻣﻦ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻰ؟ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﭼﻮﻥ ﻏﻨﻴﻤﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﺩﻟﻴﻞ ﻧﻴﺎﻭﺭﻯ ﺍﻣﻀﺎ ﻧﺨﻮﺍﻫﻢ ﻛﺮﺩ!‬ ‫ﺣﻀﺮﺕ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﺮﺩﻡ ﻫﻢ ﻣﻰ ﺷﻨﻴﺪﻧﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻣﻰ ﺧﻮﺍﻫﻴﺪ ﺩﺳﺘﻮﺭ ﻭ ﻛﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺭﺩ ﻛﻨﻴﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺎ ﺣﻜﻤﻰ‬ ‫ﻛﻨﻴﺪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺳﺎﻳﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﻤﻰ ﻛﻨﻴﺪ؟ ﺍﻯ ﺣﺎﺿﺮﻳﻦ ﺑﺸﻨﻮﻳﺪ ﻛﻪ ﻣﺮﺗﻜﺐ ﭼﻪ ﻋﻤﻠﻰ ﻣﻰ ﺷﻮﻧﺪ؟ ﺍﻯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ‪ ،‬ﺍﮔﺮ ﻣﻦ ﺍﻣﻮﺍﻝ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﺳﺘﺸﺎﻥ ﻭ ﺗﺤﺖ ﺗﺼﺮﻓﺸﺎﻥ ﺍﺳﺖ ﺍﺩﻋﺎ ﻛﻨﻢ ﺍﺯ ﻣﻦ ﺩﻟﻴﻞ ﻣﻰ ﺧﻮﺍﻫﻴﺪ ﻳﺎ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ؟‬ ‫ﻋﻤﺮ ﺑﺎ ﺣﺎﻝ ﻏﻀﺐ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻏﻨﻴﻤﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﺯﻣﻴﻦ ﺁﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﻓﺎﻃﻤﻪ ﺍﺳﺖ ﻭ ﻣﺤﺼﻮﻝ ﺁﻧﺮﺍ ﻣﺼﺮﻑ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺑﺮ ﺍﺩﻋﺎﻯ‬ ‫ﺧﻮﺩ ﺩﻟﻴﻞ ﺁﻭﺭﺩ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺍﺯ ﺑﻴﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻓﺪﻙ ﺭﺍ ﻓﻘﻂ ﺑﻪ ﺍﻭ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ‪ -‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻏﻨﻴﻤﺖ ﻭ ﺣﻖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻮﺩﻩ!!‪ -‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻈﺮ‬ ‫ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬

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‫ﻋﺼﻤﺖ ﻓﺎﻃﻤﻪ ﺩﻟﻴﻞ ﻛﺎﻣﻞ‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻫﻤﻴﻦ ﻣﺮﺍ ﺑﺲ ﺍﺳﺖ! ﺍﻯ ﻣﺮﺩﻡ ﺷﻤﺎ ﺭﺍ ﻗﺴﻢ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﺁﻳﺎ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻨﻴﺪﻳﺪ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺩﺧﺘﺮﻡ ﺳﻴﺪﻩ ﻯ‬ ‫ﺯﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺳﺖ«؟ ﮔﻔﺘﻨﺪ‪ :‬ﺁﺭﻯ ﺑﺨﺪﺍ ﻗﺴﻢ‪ ،‬ﺍﻳﻦ ﺭﺍ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻨﻴﺪﻳﻢ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺩﻋﺎﻯ‬ ‫ﺑﺎﻃﻞ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺁﻧﭽﻪ ﻣﺎﻟﻜﺶ ﻧﻴﺴﺖ ﺗﺼﺮﻑ ﻣﻰ ﻛﻨﺪ؟ ﭼﻪ ﻣﻰ ﮔﻮﺋﻴﺪ ﺍﮔﺮ ﭼﻬﺎﺭ ﻧﻔﺮ ﺑﺮ ﻋﻠﻴﻪ ﻣﻦ ﺑﻪ ﻛﺎﺭ ﺯﺷﺘﻰ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﻳﺎ ﺩﻭ ﻧﻔﺮ ﻧﺴﺒﺖ‬ ‫ﺳﺮﻗﺖ ﺑﻪ ﻣﻦ ﺩﻫﻨﺪ؟ ﺁﻳﺎ ﺳﺨﻦ ﺁﻧﺎﻥ ﺭﺍ ﺗﺼﺪﻳﻖ ﻣﻰ ﻛﻨﻴﺪ؟ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻜﻮﺕ ﻛﺮﺩ ﻭﻟﻰ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺁﺭﻯ ﻭﺣﺪ ﺑﺮ ﺗﻮ ﺟﺎﺭﻯ ﻣﻰ ﻛﻨﻴﻢ!‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭﻭﻍ ﮔﻔﺘﻰ ﻭ ﭘﺴﺘﻰ ﺧﻮﺩ ﺭﺍ ﺛﺎﺑﺖ ﻛﺮﺩﻯ ﻣﮕﺮ ﺁﻧﻜﻪ ﺍﻗﺮﺍﺭ ﻛﻨﻰ ﺑﺮ ﺩﻳﻦ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻴﺴﺘﻰ‪ .‬ﻛﺴﻰ ﻛﻪ ﺑﺮ ﻋﻠﻴﻪ‬ ‫ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺖ ﺷﻬﺎﺩﺗﻰ ﺭﺍ ﺑﭙﺬﻳﺮﺩ ﻳﺎ ﺣﺪﻯ ﺑﺮ ﺍﻭ ﺟﺎﺭﻯ ﻛﻨﺪ ﻣﻠﻌﻮﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺎﺯﻝ‬ ‫ﻛﺮﺩﻩ ﻛﺎﻓﺮ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺁﻧﺎﻧﻜﻪ »ﺧﺪﺍﻭﻧﺪ ﭘﻠﻴﺪﻯ ﻫﺎ ﺭﺍ ﺍﺯ ﺁﻧﺎﻥ ﺑﺮﺩﻩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﭘﺎﻛﻴﺰﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ« ﺷﻬﺎﺩﺗﻰ ﺑﺮ ﻋﻠﻴﻪ ﺷﺎﻥ ﺟﺎﻳﺰ ﻧﻴﺴﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ‬ ‫ﻣﻌﺼﻮﻣﻨﺪ ﻭ ﺍﺯ ﻫﺮ ﺯﺷﺘﻰ ﻭ ﺑﺪﻯ ﭘﺎﻛﻨﺪ‪ .‬ﺍﻯ ﻋﻤﺮ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻫﻞ ﺍﻳﻦ ﺁﻳﻪ )ﺗﻄﻬﻴﺮ( ﺑﻪ ﻣﻦ ﺧﺒﺮ ﺑﺪﻩ ﻛﻪ ﺍﮔﺮ ﻋﺪﻩ ﺍﻯ ﺑﺮ ﻋﻠﻴﻪ ﺁﻧﺎﻥ ﻳﺎ ﻳﻜﻰ ﺍﺯ ﺁﻧﺎﻥ‬ ‫ﺑﻪ ﺷﺮﻙ ﻳﺎ ﻛﻔﺮ ﻳﺎ ﻛﺎﺭ ﺯﺷﺘﻰ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﺁﻳﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﺁﻧﺎﻥ ﺑﻴﺰﺍﺭﻯ ﺑﺠﻮﻳﻨﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺣﺪ ﺑﺰﻧﻨﺪ؟ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺁﺭﻯ‪ ،‬ﺁﻧﺎﻥ ﺑﺎ ﺳﺎﻳﺮ‬ ‫ﻣﺮﺩﻡ ﻳﻜﺴﺎﻧﻨﺪ!!‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭﻭﻍ ﮔﻔﺘﻰ ﻭ ﻛﺎﻓﺮ ﺷﺪﻯ! ﺁﻧﺎﻥ ﺑﺎ ﺳﺎﻳﺮ ﻣﺮﺩﻡ ﻣﺴﺎﻭﻯ ﻧﻴﺴﺘﻨﺪ ﭼﺮﺍ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﻣﻌﺼﻮﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺁﻳﻪ ﺍﻯ ﺩﺭﺑﺎﺭﻩ ﻯ‬ ‫ﻋﺼﻤﺖ ﻭ ﻃﻬﺎﺭﺕ ﺁﻧﺎﻥ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻭ ﭘﻠﻴﺪﻯ ﻫﺎ ﺭﺍ ﺍﺯ ﺁﻧﺎﻥ ﺩﻭﺭ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﺮﻛﺲ ﺑﺮ ﻋﻠﻴﻪ ﺁﻧﺎﻥ ﺳﺨﻨﻰ ﺭﺍ ﺑﭙﺬﻳﺮﺩ ﺩﺭ ﻭﺍﻗﻊ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ‬ ‫ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻯ ﻋﻤﺮ ﺗﺮﺍ ﻗﺴﻢ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﺳﺎﻛﺖ ﺑﺎﺷﻰ!‬

‫ﻓﺪﻙ ﺑﺨﺸﻮﺩﻩ ﻯ ﭘﻴﺎﻣﺒﺮ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﻗﺮﺁﻥ‬ ‫ﺳﭙﺲ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪) :‬ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ( ﺩﻟﻴﻞ ﺑﻴﺎﻭﺭ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻣﺎ ﻓﺪﻙ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﺁﻳﻪ ﺍﻯ ﺍﺯ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ‬ ‫ﺑﻮﺩ ﺣﻖ ﻣﻦ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻢ ﺭﺍ ﺑﺪﻫﺪ‪ ،‬ﺁﻧﺠﺎ ﻛﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻓَﺂﺕ‪ ‬ﺫَﺍ ﺍﻟْﻘُﺮْﺑﻰ ﺣ‪‬ﻘﱠﻪ‪ ،«‬ﻭ ﻣﻦ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻢ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ ﺧﻼﻳﻖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﺁﻟﻪ ﺑﻮﺩﻳﻢ ﻭ ﺁﻧﺤﻀﺮﺕ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﻣﻦ ﺑﺨﺸﻴﺪ‪ .‬ﻭﻗﺘﻰ ﺟﺒﺮﺋﻴﻞ ﺩﻧﺒﺎﻟﻪ ﻯ ﺁﻳﻪ ﺭﺍ ﺧﻮﺍﻧﺪ‪» :‬ﻭ‪ ‬ﺍﻟْﻤ‪‬ﺴ‪‬ﻜﻴﻦَ ﻭ‪ ‬ﺍﺑ‪‬ﻦَ ﺍﻟﺴ‪‬ﺒﻴﻞِ« ]ﺳﻮﺭﻩ ﺭﻭﻡ‪ :‬ﺁﻳﻪ ‪ ،.38‬ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺳﺆﺍﻝ ﻛﺮﺩ‪ :‬ﺣﻖ ﻣﺴﻜﻴﻦ ﻭ ﺍﺑﻦ ﺳﺒﻴﻞ ﭼﻴﺴﺖ؟ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻧﺎﺯﻝ ﻛﺮﺩ‪» :‬ﻭ‪ ‬ﺍﻋ‪‬ﻠَﻤ‪‬ﻮﺍ َﺃﻧﱠﻤﺎ ﻏَﻨ‪‬ﻤ‪‬ﺘُﻢ‪ ‬ﻣ‪‬ﻦْ ﺷَﻴ‪‬ﺊٍ ﻓَﺄَﻥﱠ ﻟ‪‬ﻠﱠﻪ‪‬‬ ‫ﺧُﻤ‪‬ﺴ‪‬ﻪ‪ ‬ﻭ‪ ‬ﻟ‪‬ﻠﺮﱠﺳ‪‬ﻮﻝِ ﻭ‪ ‬ﻟ‪‬ﺬ‪‬ﻯ ﺍﻟْﻘُﺮْﺑﻰ ﻭ‪ ‬ﺍﻟْﻴ‪‬ﺘﺎﻣﻰ ﻭ‪ ‬ﺍﻟْﻤ‪‬ﺴﺎﻛﻴﻦِ ﻭ‪ ‬ﺍﺑ‪‬ﻦِ ﺍﻟﺴ‪‬ﺒﻴﻞِ« ]ﺳﻮﺭﻩ ﻯ ﺍﻧﻔﺎﻝ‪ :‬ﺁﻳﻪ ﻯ ‪ .41‬ﻭ ﺧﻤﺲ ﺭﺍ ﺑﻪ ﭘﻨﺞ ﻗﺴﻤﺖ ﺗﻘﺴﻴﻢ ﻛﺮﺩ ﻭ‬ ‫ﻓﺮﻣﻮﺩ‪» :‬ﻣﺎ ﺃَﻓﺎء‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﻰ ﺭ‪‬ﺳﻮﻟ‪‬ﻪ‪ ‬ﻣ‪‬ﻦْ ﺃَﻫ‪‬ﻞِ ﺍﻟْﻘُﺮﻯ ﻓَﻠ‪‬ﻠﱠﻪ‪ ‬ﻭ‪ ‬ﻟ‪‬ﻠﺮﱠﺳﻮﻝِ ﻭ‪ ‬ﻟ‪‬ﺬ‪‬ﻯ ﺍﻟْﻘُﺮْﺑﻰ ﻭ‪ ‬ﺍﻟْﻴ‪‬ﺘﺎﻣﻰ ﻭ‪ ‬ﺍﻟْﻤ‪‬ﺴﺎﻛﻴﻦِ ﻭ‪ ‬ﺍﺑ‪‬ﻦِ ﺍﻟﺴ‪‬ﺒﻴﻞِ ﻛَﻰ‪ ‬ﻻ ﻳ‪‬ﻜُﻮﻥَ ﺩ‪‬ﻭﻟَﺔً ﺑ‪‬ﻴ‪‬ﻦَ‬ ‫ﺍﻟْﺄَﻏْﻨ‪‬ﻴﺎء‪ ‬ﻣ‪‬ﻨْﻜُﻢ‪] «‬ﺳﻮﺭﻩ ﻯ ﺣﺸﺮ‪ :‬ﺁﻳﻪ ﻯ ‪[.7‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻣﺼﺮﻑ ﺣﻖ ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺧﺪﺍ ﺍﺳﺖ ﺑﺮﺍﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭ ﺁﻟﻪ ﺍﺳﺖ ﺑﺮﺍﻯ ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ ﻣﻰ ﺷﻮﺩ ﻭ ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ ﻣﺎ ﻫﺴﺘﻴﻢ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻗُﻞْ ﻻ ﺃَﺳ‪‬ﺌَﻠُﻜُﻢ‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻪ‪ ‬ﺃَﺟ‪‬ﺮﺍً ﺇِﻻﱠ ﺍﻟْﻤ‪‬ﻮ‪‬ﺩ‪‬ﺓَ ﻓ‪‬ﻰ ﺍﻟْﻘُﺮْﺑﻰ« ]ﺳﻮﺭﻩ‬ ‫ﻯ ﺷﻮﺭﻯ‪ :‬ﺁﻳﻪ ﻯ ‪[.23‬ﺍﺑﻮﺑﻜﺮ ﻧﮕﺎﻫﻰ ﺑﻪ ﻋﻤﺮ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺗﻮ ﭼﻪ ﻣﻰ ﮔﻮﺋﻰ؟! ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﭘﺲ ﻳﺘﻴﻤﺎﻥ ﻭ ﻣﺴﺎﻛﻴﻦ ﻭ ﺍﺑﻨﺎء ﺍﻟﺴﺒﻴﻞ ﻛﻴﺎﻧﻨﺪ؟‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻳﺘﻴﻤﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻛﺴﺎﻧﻰ ﺑﺎﺷﻨﺪ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﻭ ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺴﺎﻛﻴﻦ ﻫﻢ ﻛﺴﺎﻧﻰ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﻭ‬ ‫ﺁﺧﺮﺕ ﺑﺎ ﺁﻧﺎﻥ ﺑﺎﺷﻨﺪ‪ .‬ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻫﻢ ﺑﺎﻳﺪ ﺭﺍﻩ ﺁﻧﺎﻥ ﺭﺍ ﺑﭙﻴﻤﺎﻳﺪ‪.‬‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺧﻤﺲ ﻭ ﻏﻨﻴﻤﺖ ﻫﻤﮕﻰ ﺑﺮﺍﻯ ﺷﻤﺎ ﻭ ﺩﻭﺳﺘﺎﻥ ﻭ ﺷﻴﻌﻴﺎﻥ ﺷﻤﺎ ﺍﺳﺖ؟ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻓﺪﻙ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻣﻦ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻢ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺮﺍﻯ ﺩﻭﺳﺘﺎﻥ ﻭ ﺷﻴﻌﻴﺎﻥ ﻣﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﻰ ﺧﻤﺲ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﻭ ﺩﻭﺳﺘﺎﻥ ﻭ ﺷﻴﻌﻴﺎﻧﻤﺎﻥ ﻗﺴﻤﺖ ﻧﻤﻮﺩﻩ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﭘﺲ ﺑﺮﺍﻯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﻭ ﺗﺎﺑﻌﻴﻦ ﭼﻪ ﻣﻰ ﻣﺎﻧﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺁﻧﺎﻥ ﻫﻢ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﻭ ﺷﻴﻌﻴﺎﻥ ﻣﺎ ﺑﻮﺩﻧﺪ ﺯﻛﺎﺕ ﻭ ﺻﺪﻗﺎﺗﻰ ﻛﻪ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﻭﺍﺟﺐ ﻧﻤﻮﺩﻩ ﻭ ﺗﻘﺴﻴﻢ ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺁﻧﺎﻥ ﺗﻌﻠﻖ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﺇِﻧﱠﻤ‪‬ﺎ ﺍﻟﺼ‪‬ﺪ‪‬ﻗﺎﺕ‪ ‬ﻟ‪‬ﻠْﻔُﻘَﺮﺍء‪ ‬ﻭ‪‬‬ ‫ﺍﻟْﻤ‪‬ﺴﺎﻛﻴﻦِ ﻭ‪ ‬ﺍﻟْﻌﺎﻣ‪‬ﻠﻴﻦَ ﻋ‪‬ﻠَﻴ‪‬ﻬﺎ ﻭ‪ ‬ﺍﻟْﻤ‪‬ﺆَﻟﱠﻔَﺔِ ﻗُﻠُﻮﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪ ‬ﻓ‪‬ﻰ ﺍﻟﺮﱢﻗﺎﺏِ‪] «...‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ :‬ﺁﻳﻪ ‪[.60‬‬ ‫ﺧﺪﺍ ﺭﺍﺿﻰ ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﻣﺮﺩﻡ ﺭﺍﺿﻰ ﻧﺒﺎﺷﻨﺪ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﻓﺪﻙ ﻣﺨﺼﻮﺹ ﺗﻮ ﺑﺎﺷﺪ ﻭ ﻏﻨﻴﻤﺖ ﺑﺮﺍﻯ ﺷﻤﺎ ﻭ ﺩﻭﺳﺘﺎﻧﺘﺎﻥ؟ ﮔﻤﺎﻥ ﻧﻤﻰ ﻛﻨﻢ ﺍﺻﺤﺎﺏ‬ ‫ﻣﺤﻤﺪ ﺑﻪ ﺍﻳﻦ ﺭﺍﺿﻰ ﺑﺎﺷﻨﺪ!! ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﻭ ﭘﻴﺎﻣﺒﺮﺵ ﺑﺪﺍﻥ ﺭﺍﺿﻰ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺍﻣﻮﺍﻝ ﺭﺍ ﺧﺪﺍ ﺑﻪ ﺷﺮﻁ ﺩﻭﺳﺘﻰ ﻭ‬ ‫ﭘﻴﺮﻭﻯ ﺍﺯ ﺍﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻧﻪ ﺑﻪ ﺷﺮﻁ ﺩﺷﻤﻨﻰ ﻭ ﻣﺨﺎﻟﻔﺖ! ﻭ ﻫﺮﻛﺲ ﺑﺎ ﻣﺎ ﺩﺷﻤﻨﻰ ﻛﻨﺪ ﺑﺎ ﺧﺪﺍ ﺩﺷﻤﻨﻰ ﻛﺮﺩﻩ‪ ،‬ﻭ ﻫﺮﻛﺲ ﺑﺎ ﻣﺎ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ‬ ‫ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮﻛﺲ ﺑﺎ ﺧﺪﺍ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ ﺍﺯ ﺟﺎﻧﺐ ﺣﻖ ﺗﻌﺎﻟﻰ ﻣﺴﺘﻮﺟﺐ ﻋﺬﺍﺏ ﺍﻟﻴﻢ ﻭ ﻋﻘﺎﺏ ﺷﺪﻳﺪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺍﺳﺖ‪.‬‬

‫ﭼﺮﺍ ﻓﻘﻂ ﺍﺯ ﻓﺎﻃﻤﻪ ﺩﻟﻴﻞ ﻣﻰ ﺧﻮﺍﻫﻨﺪ؟‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﻣﺤﻤﺪ! ﺑﺮ ﺍﺩﻋﺎﻯ ﺧﻮﺩ ﺩﻟﻴﻞ ﺑﻴﺎﻭﺭ! ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﭼﻄﻮﺭ ﺳﺨﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﻭ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺭﺍ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﺍﺯ‬ ‫ﺁﻧﺎﻥ ﺩﻟﻴﻞ ﺑﺨﻮﺍﻫﻴﺪ ﻗﺒﻮﻝ ﻛﺮﺩﻳﺪ ]ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﺎﺟﺮﺍﻯ ﺍﻣﻮﺍﻟﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺑﺤﺮﻳﻦ ﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﻭ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻧﻬﺎ‬ ‫ﺍﺩﻋﺎﻯ »ﺻﻔﻮﻩ« ﻧﻤﻮﺩﻧﺪ ﻳﻌﻨﻰ ﻣﻨﺘﺨﺒﻰ ﺍﺯ ﺁﻥ ﻣﺎﻝ ﺭﺍ ﺑﻪ ﻭﺻﻴﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺘﻌﻠﻖ ﺑﺨﻮﺩ ﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻫﻢ ﺑﺪﻭﻥ ﻃﻠﺐ‬ ‫ﺷﺎﻫﺪ ﺳﺨﻦ ﺁﻧﻬﺎ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩﻧﺪ ﻭ ﺍﻣﻮﺍﻝ ﺩﺭﺧﻮﺍﺳﺘﻰ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻧﺪ‪ .‬ﺑﻪ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺠﺐ ﻛﺮﺍﺟﻜﻰ ﻭ ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ ،194‬ﻋﻮﺍﻟﻢ‬ ‫ﺍﻟﻌﻠﻮﻡ‪ :‬ﺝ ‪ 11‬ﺹ ‪ 777‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪[.‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﻟﻴﻞ ﻣﻦ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺍﺳﺖ؟‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺟﺎﺑﺮ ﻭ ﺟﺮﻳﺮ ﭼﻴﺰ ﻛﻢ ﺍﺭﺯﺷﻰ ﺭﺍ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ ﻭﻟﻰ ﺗﻮ ﻣﺴﺌﻠﻪ ﻯ ﻋﻈﻴﻤﻰ ﺭﺍ ﺍﺩﻋﺎ ﻣﻰ ﻛﻨﻰ ﻛﻪ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ ﺑﺎ ﺁﻥ ﻣﺮﺗﺪ ﻣﻰ‬ ‫ﺷﻮﻧﺪ!!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻣﻬﺎﺟﺮﻳﻦ ﺑﻪ ﻛﻤﻚ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻫﻞ ﺑﻴﺘﺶ ﺑﻪ ﺩﻳﻦ ﺧﺪﺍ ﻫﺠﺮﺕ ﻛﺮﺩﻧﺪ ﻭ ﺍﻧﺼﺎﺭ ﻫﻢ ﺑﺎ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ‬ ‫ﻭ ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ ﺍﺣﺴﺎﻥ ﻛﺮﺩﻧﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺍﮔﺮ ﻫﺠﺮﺗﻰ ﺑﻮﺩﻩ ﺑﺴﻮﻯ ﻣﺎ ﺑﻮﺩﻩ ﻭ ﺍﮔﺮ ﻧﺼﺮﺗﻰ ﺑﻮﺩﻩ ﺑﻪ ﻣﺎ ﻳﺎﺭﻯ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺗﺎﺑﻌﻴﻦ ﻫﻢ ﺑﻮﺳﻴﻠﻪ ﻣﺎ ﺗﺎﺑﻊ‬ ‫ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﻫﺮﻛﺲ ﻫﻢ ﺍﺯ ﺩﻳﻦ ﻣﺮﺗﺪ ﻣﻰ ﺷﻮﺩ ﺑﻪ ﺳﻮﻯ ﺟﺎﻫﻠﻴﺖ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺑﺎﻃﻞ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭ‪ ،‬ﺷﺎﻫﺪﺍﻧﻰ ﺭﺍ ﺣﺎﺿﺮ ﻛﻦ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺳﺨﻦ ﺗﻮ )ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ( ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ!‬

‫ﺷﺎﻫﺪﺍﻥ ﻓﺎﻃﻤﻪ ﺑﺮ ﻣﻠﻜﻴﺖ ﻓﺪﻙ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻫﻤﺎﻥ ﻣﺠﻠﺲ ﻣﺎﻧﺪ ﻭ ﻛﺴﻰ ﺭﺍ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﺍﻡ ﺍﻳﻤﻦ ﻭ‬ ‫ﺍﺳﻤﺎء ﺑﻨﺖ ﻋﻤﻴﺲ )ﻛﻪ ﻫﻤﺴﺮ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩ( ﺁﻣﺪﻧﺪ ﻭ ﺑﻪ ﻫﻤﻪ ﻯ ﺁﻧﭽﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﺍﻡ ﺍﻳﻤﻦ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺷﻨﻴﺪﻡ ﻛﻪ ﻣﻰ ﻓﺮﻣﻮﺩ‪» :‬ﻓﺎﻃﻤﻪ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺳﺖ«‪ .‬ﺁﻳﺎ ﻛﺴﻰ ﻛﻪ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺑﻬﺸﺖ‬ ‫ﺍﺳﺖ ﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﻣﺎﻟﻚ ﻧﺒﺎﺷﺪ ﺍﺩﻋﺎ ﻣﻰ ﻛﻨﺪ؟ ﻣﻦ ﻧﻴﺰ ﺯﻧﻰ ﺍﺯ ﺍﻫﻞ ﺑﻬﺸﺘﻢ ﻭ ﻣﻦ ﻫﻢ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺸﻨﻴﺪﻩ ﺑﺎﺷﻢ‬ ‫ﺷﻬﺎﺩﺕ ﻧﻤﻰ ﺩﻫﻢ‪.‬‬ ‫ﮔﻔﺖ‪ :‬ﺍﻯ ﺍﻡ ﺍﻳﻤﻦ‪ ،‬ﺍﻳﻦ ﻗﺼﻪ ﻫﺎ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭ‪ ،‬ﺑﻪ ﭼﻪ ﭼﻴﺰﻯ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻰ؟ ﺍﻡ ﺍﻳﻤﻦ ﮔﻔﺖ‪ :‬ﺍﻯ ﺍﺑﻮﺑﻜﺮ ﺷﻬﺎﺩﺕ ﻧﺨﻮﺍﻫﻢ ﺩﺍﺩ ﺗﺎ ﺩﺭﺑﺎﺭﻩ ﻯ‬ ‫ﺁﻧﭽﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﺗﻮ ﺍﻗﺮﺍﺭ ﺑﮕﻴﺮﻡ‪ .‬ﺗﻮ ﺭﺍ ﺑﺨﺪﺍ ﻗﺴﻢ ﻣﻰ ﺩﻫﻢ‪ ،‬ﺁﻳﺎ ﻣﻰ ﺩﺍﻧﻰ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩﻩ‬ ‫ﺍﺳﺖ‪» :‬ﺍﻡ ﺍﻳﻤﻦ ﺯﻧﻰ ﺍﺯ ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺳﺖ«؟ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺑﻠﻰ‪ .‬ﺍﻡ ﺍﻳﻤﻦ ﮔﻔﺖ‪ :‬ﺍﻛﻨﻮﻥ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﺟﺒﺮﺋﻴﻞ ﻧﺰﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﺕ ﺫَﺍ ﺍﻟْﻘُﺮْﺑﻰ ﺣ‪‬ﻘﱠﻪ‪» ،«‬ﺑﻪ ﻛﺴﻰ ﻛﻪ ﺑﺎ ﺗﻮ ﻗﺮﺍﺑﺖ ﺩﺍﺭﺩ ﺣﻘﺶ ﺭﺍ ﻋﻄﺎ ﻛﻦ«‪ .‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺁﻟﻪ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺧﺪﺍﻭﻧﺪ ﺗﻌﺎﻟﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻭ‪ ‬ﺁ ‪‬‬ ‫ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪ :‬ﻣﻨﻈﻮﺭ ﺍﺯ »ﺫﻭ ﺍﻟﻘﺮﺑﻰ« ﻛﻴﺴﺖ؟ ﺟﺒﺮﺋﻴﻞ‪ ،‬ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺳﺆﺍﻝ ﻛﻦ ﻛﻪ ﺍﻳﻨﺎﻥ ﻛﻴﺴﺘﻨﺪ؟ ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺍﺳﺖ‪ .‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺍﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺍﺩ‪ ،‬ﻭ ﺍﻭ ﺁﻧﺮﺍ ﺗﺤﻮﻳﻞ ﮔﺮﻓﺖ ﻭ ﻗﺒﻮﻝ ﻛﺮﺩ‪ .‬ﺳﭙﺲ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺍﻡ ﺍﻳﻤﻦ ﻭ ﺍﻯ ﻋﻠﻰ‪ ،‬ﺷﺎﻫﺪ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﺳﭙﺲ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﺍﺳﻤﺎء ﻫﻢ ﻧﻈﻴﺮ ﺳﺨﻦ ﺍﻡ ﺍﻳﻤﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﻠﻜﻴﺖ ﻓﺪﻙ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻧﺪ‪.‬‬

‫ﺟﻮﺍﺏ ﻋﻤﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﺎﻫﺪﺍﻥ‬ ‫ﻼ ﻫﻤﺴﺮ ﺟﻌﻔﺮ‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪» :‬ﻋﻠﻰ ﻫﻤﺴﺮ ﺍﻭﺳﺖ‪ ،‬ﺣﺴﻦ ﻭ ﺣﺴﻴﻦ ﻫﻢ ﭘﺴﺮﺍﻥ ﺍﻭ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻡ ﺍﻳﻤﻦ ﻫﻢ ﺧﺪﻣﺘﻜﺎﺭ ﺍﻭﺳﺖ‪ .‬ﺍﺳﻤﺎء ﺑﻨﺖ ﻋﻤﻴﺲ ﻫﻢ ﻗﺒ ً‬ ‫ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﺑﻮﺩﻩ ﻭ ﺧﺪﻣﺘﮕﺰﺍﺭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﻧﻔﻊ ﺑﻨﻰ ﻫﺎﺷﻢ ﺷﻬﺎﺩﺕ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﻫﻤﻪ ﻯ ﺍﻳﻦ ﺷﺎﻫﺪﺍﻥ ﺑﺮﺍﻯ ﻣﻨﻔﻌﺖ ﺧﻮﺩ‬ ‫ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻨﺪ«!! ﻭ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻡ ﺍﻳﻤﻦ ﺍﺿﺎﻓﻪ ﻛﺮﺩ ﻛﻪ »ﺍﻭ ﺯﻧﻰ ﻏﻴﺮ ﻋﺮﺏ ﺍﺳﺖ ﻭ ﺑﺎ ﻓﺼﺎﺣﺖ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺷﻬﺎﺩﺕ ﺑﺪﻫﺪ«!!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺩﻓﺎﻉ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﺯ ﺷﺎﻫﺪﺍﻥ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭘﺎﺭﻩ ﻯ ﺗﻦ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻭ ﻫﺮﻛﺲ ﺍﻭ ﺭﺍ ﺍﺫﻳﺖ ﻛﻨﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺍﺫﻳﺖ ﻛﺮﺩﻩ ﻭ ﻫﺮﻛﺲ ﺍﻭ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﺪ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﺴﻦ ﻭ ﺣﺴﻴﻦ ﻫﻢ ﺩﻭ ﭘﺴﺮﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﻭ ﺩﻭ ﺁﻗﺎﻯ ﺟﻮﺍﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺘﻨﺪ ﻭ ﻫﺮﻛﺲ ﺁﻧﺎﻥ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﻨﺪ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺗﻜﺬﻳﺐ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻫﻞ ﺑﻬﺸﺖ ﺭﺍﺳﺖ ﮔﻮﻳﻨﺪ‪ .‬ﻭ ﻣﻦ ﺁﻥ ﻛﺴﻰ‬ ‫ﻫﺴﺘﻢ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺗﻮ ﺍﺯ ﻣﻨﻰ ﻭ ﻣﻦ ﺍﺯ ﺗﻮﺍﻡ‪ ،‬ﻭ ﺗﻮ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺑﺮﺍﺩﺭ ﻣﻨﻰ‪ .‬ﻫﺮ ﻛﻪ ﺗﻮ ﺭﺍ ﺭﺩ ﻛﻨﺪ ﻣﺮﺍ ﺭﺩ ﻛﺮﺩﻩ‪ ،‬ﻭ‬ ‫ﻫﺮﻛﺲ ﺗﻮ ﺭﺍ ﺍﻃﺎﻋﺖ ﻛﻨﺪ ﻣﺮﺍ ﺍﻃﺎﻋﺖ ﻛﺮﺩﻩ‪ ،‬ﻭ ﻫﺮﻛﺲ ﺍﺯ ﺗﻮ ﺳﺮﭘﻴﭽﻰ ﻛﻨﺪ ﺍﺯ ﻣﻦ ﺳﺮﭘﻴﭽﻰ ﻛﺮﺩﻩ ﺍﺳﺖ«‪ .‬ﻭ ﺍﻡ ﺍﻳﻤﻦ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮﺍﻯ ﺍﻭ ﺑﻪ ﺑﻬﺸﺖ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺍﺳﻤﺎء ﺑﻨﺖ ﻋﻤﻴﺲ ﻭ ﻧﺴﻞ ﺍﻭ ﺩﻋﺎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﻗﺮﺍﺭ ﻋﻤﺮ ﻭ ﻗﺒﻮﻝ ﻧﻜﺮﺩﻥ ﺷﺎﻫﺪﺍﻥ‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺷﻤﺎ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻫﺴﺘﻴﺪ ﻛﻪ ﺗﻮﺻﻴﻒ ﻧﻤﻮﺩﻳﺪ ﻭﻟﻰ ﺷﻬﺎﺩﺕ ﻛﺴﻰ ﻛﻪ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﺪ ﻗﺒﻮﻝ ﻧﻤﻰ ﺷﻮﺩ‪.‬‬

‫ﺟﻮﺍﺏ ﻧﻬﺎﺋﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﺎﻫﺪﺍﻥ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﺎ ﺁﻧﻄﻮﺭ ﻫﺴﺘﻴﻢ ﻛﻪ ﺧﻮﺩﺗﺎﻥ ﻣﻰ ﺷﻨﺎﺳﻴﺪ ﻭ ﻣﻨﻜﺮ ﻧﻴﺴﺘﻴﺪ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺷﻬﺎﺩﺕ ﻣﺎ ﺑﻨﻔﻊ ﺧﻮﺩﻣﺎﻥ‬ ‫ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ ﻭ ﺷﻬﺎﺩﺕ ﭘﻴﺎﻣﺒﺮ ﻫﻢ ﻗﺒﻮﻝ ﻧﻴﺴﺖ ﭘﺲ ﺍﻧﺎ ﻟﻠﱠﻪ ﻭ ﺍﻧﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ! ﻣﺎ ﻭﻗﺘﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺩﻋﺎﺋﻰ ﺩﺍﺭﻳﻢ ﺍﺯ ﻣﺎ ﺩﻟﻴﻞ ﻣﻰ ﺧﻮﺍﻫﻴﺪ؟ ﺁﻳﺎ‬ ‫ﻛﺴﻰ ﻧﻴﺴﺖ ﻣﺎ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﺪ؟ ﺷﻤﺎ ﺑﺮ ﺣﻜﻮﻣﺖ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺣﻤﻠﻪ ﺁﻭﺭﺩﻩ ﺍﻳﺪ ﻭ ﺑﺪﻭﻥ ﻫﻴﭻ ﺩﻟﻴﻠﻰ ﻭ ﺣﺠﺘﻰ ﺁﻧﺮﺍ ﺍﺯ‬ ‫ﺧﺎﻧﺪﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺨﺎﻧﺪﺍﻥ ﺩﻳﮕﺮﻯ ﺑﺮﺩﻩ ﺍﻳﺪ‪ .‬ﺑﺰﻭﺩﻯ ﻇﺎﻟﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻪ ﻛﺠﺎ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﻧﺪ‪.‬‬

‫ﻧﺘﻴﺠﻪ ﻯ ﻣﺤﺎﻛﻤﻪ ﻯ ﺍﻭﻝ ﻓﺪﻙ‬ ‫ﺳﭙﺲ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺎﺯﮔﺮﺩ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺑﻴﻦ ﻣﺎ ﺣﻜﻢ ﻛﻨﺪ ﻭ ﻫﻢ ﺍﻭ ﺑﻬﺘﺮﻳﻦ ﺣﻜﻢ ﻛﻨﻨﺪﮔﺎﻥ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺣﺎﻝ ﻏﻀﺐ ﺑﺮﺧﺎﺳﺖ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺧﺪﺍﻳﺎ! ﺍﻳﻦ ﺩﻭ ﺑﻪ ﺣﻖ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺕ ﻇﻠﻢ ﻛﺮﺩﻧﺪ‪ .‬ﺧﺪﺍﻳﺎ ﺑﻪ ﺷﺪﺕ ﺍﻳﻨﺎﻥ ﺭﺍ‬ ‫ﻣﺄﺧﻮﺫ ﻓﺮﻣﺎ‪.‬‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺤﺰﻭﻥ ﻭ ﮔﺮﻳﺎﻥ ﺍﺯ ﻧﺰﺩ ﺁﻧﺎﻥ ﺑﻴﺮﻭﻥ ﺁﻣﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۲۰‬‬

‫ﻧﺼﺮﺕ ﻃﻠﺒﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﺩﺭ ﺳﺎﻳﻪ ﻯ ﻓﺪﻙ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ [ .191‬ﺍﻗﺪﺍﻣﻰ ﻛﻪ ﻫﻴﭽﻜﺲ‪ -‬ﻧﻪ ﻏﺎﺻﺒﻴﻦ ﻭ ﻧﻪ ﻣﺮﺩﻡ‪-‬‬ ‫ﺍﻧﺘﻈﺎﺭﺵ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻭ ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺳﺘﺠﻤﻌﻰ ﺣﺮﻛﺖ ﻛﻨﻨﺪ ﻭ ﺑﺮ ﺩﺭ ﺧﺎﻧﻪ‬ ‫ﻯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﺑﻴﺎﻳﻨﺪ ﻭ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻯ ﺣﻘﻮﻕ ﺍﺯ ﺩﺳﺖ ﺭﻓﺘﻪ ﻯ ﺧﻮﺩ ﻛﻤﻚ ﺑﺨﻮﺍﻫﻨﺪ‪ .‬ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﻣﻌﺮﻓﻰ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺑﻮﺩ ﻛﻪ ﻫﻢ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﻫﻢ ﺁﻳﻨﺪﮔﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ‪ .‬ﻣﺮﺩﻣﻰ ﻛﻪ ﺩﺭِ ﺧﺎﻧﻪ ﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺗﻨﻬﺎ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺭﻭﺑﺮﻭ ﻣﻰ‬ ‫ﺩﻳﺪﻧﺪ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻋﺎﺟﺰ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻧﻈﺮ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﺍﺧﻼﻗﻰ ﻭ ﻭﺟﺪﺍﻧﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﻜﻮﻡ ﻣﻰ ﻳﺎﻓﺘﻨﺪ‪.‬‬

‫ﺿﺮﺑﻪ ﻯ ﻣﺆﺛﺮ ﻧﺼﺮﺕ ﻃﻠﺒﻰ ﺧﺎﻧﺪﺍﻥ ﻭﺣﻰ‬ ‫ﻭ ﺍﻗﻌ ًﺎ ﻛﺎﺭ ﺑﺠﺎﺋﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ ﻛﻪ ﺳﻴﺪﺓ ﺍﻟﻨﺴﺎء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﻫﻤﺮﺍﻩ ﺟﺎﻧﺸﻴﻦ ﺣﻘﻴﻘﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺩﻭ ﺁﻗﺎﻯ ﺍﻫﻞ ﺑﻬﺸﺖ ﺑﻪ‬ ‫ﻧﻤﺎﻳﻨﺪﮔﻰ ﺍﺯ ﺫﺍﺕ ﺍﻗﺪﺱ ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮ ﮔﺮﺍﻣﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ ،‬ﺑﺮ ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﻯ ﻳﺎﺭﺍﻥ ﺳﺎﺑﻖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻴﺎﻳﻨﺪ ﻭ ﺍﺯ ﺁﻧﺎﻥ‬ ‫ﺑﺨﻮﺍﻫﻨﺪ ﻛﻪ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﻨﺪ؟ ﺁﻳﺎ ﭼﻪ ﺟﻮﺍﺑﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﺮﻩ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ؟‬ ‫ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺍﺯ ﺳﻮﻯ ﺧﺎﻧﺪﺍﻥ ﻭﺣﻰ ﻫﻢ ﻋﺠﻴﺐ ﺑﻮﺩ‪ ،‬ﻭﻟﻰ ﻣﺴﺌﻠﻪ ﺑﺮ ﺳﺮ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ ﻧﺒﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﻣﺴﺌﻠﻪ ﻯ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﺑﺮ ﺗﻤﺎﻡ‬ ‫ﺧﻠﻖ ﻣﻄﺮﺡ ﺑﻮﺩ ﻭ ﺑﺎﻳﺪ ﻫﺮ ﻧﻘﻄﻪ ﻯ ﻣﺒﻬﻤﻰ ﺩﺭ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺭﻓﻊ ﻣﻰ ﺷﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺑﺮ ﻫﻤﮕﺎﻥ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﻭﺍﻗﻌ ًﺎ ﻣﺮﺩﻡ ﻃﺮﻓﺪﺍﺭ ﻏﺎﺻﺐ ﺑﻮﺩﻧﺪ‬ ‫ﻭ ﮔﺮﺍﻳﺶ ﺍﻋﺘﻘﺎﺩﻯ ﺍﻛﺜﺮﻳﺖ ﺑﺪﺍﻥ ﺳﻮ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻚ ﻛﻪ ﺑﺎﻃﻨﻬﺎ ﺁﺷﻜﺎﺭ ﺷﺪ ﺣﻘﻴﻘﺖ ﻧﻴﺰ ﺭﻭﺷﻦ ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﻧﺎﮔﻔﺘﻨﻰ ﺍﺳﺖ ﻋﻴﺎﻥ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬

‫ﭼﮕﻮﻧﮕﻰ ﺑﺮﻧﺎﻣﻪ ﻯ ﻛﻤﻚ ﺧﻮﺍﻫﻰ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﻫﻤﺮﺍﻩ ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺗﺎ ﭼﻬﻞ ﺭﻭﺯ‪ ،‬ﻫﺮ ﺭﻭﺯ ﺳﻮﺍﺭ ﺑﺮ ﻣﺮﻛﺒﻰ‬ ‫ﻣﻰ ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺩﺭ ﺧﺎﻧﻪ ﻯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﻣﻰ ﺑﺮﺩ‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺁﻧﺎﻥ ﻣﻰ ﻓﺮﻣﻮﺩ‪» :‬ﺍﻯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ‪ ،‬ﺧﺪﺍ ﺭﺍ ﻭ ﺩﺧﺘﺮ‬ ‫ﭘﻴﺎﻣﺒﺮﺗﺎﻥ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﻴﺪ‪ .‬ﺷﻤﺎ ﺭﻭﺯﻯ ﻛﻪ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻴﻌﺖ ﻛﺮﺩﻳﺪ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺑﻴﻌﺖ ﻛﺮﺩﻳﺪ ﻛﻪ ﺍﺯ ﺍﻭ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺣﻤﺎﻳﺖ ﻛﻨﻴﺪ‬ ‫ﻭ ﺍﺯ ﺁﻧﻬﺎ ﻣﻨﻊ ﻛﻨﻴﺪ ﺁﻧﭽﻪ ﺍﺯ ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺘﺎﻥ ﻣﻨﻊ ﻣﻰ ﻛﻨﻴﺪ‪ .‬ﺑﻴﺎﻳﻴﺪ ﻭ ﺑﻪ ﺑﻴﻌﺖ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﻭﻓﺎ ﻛﻨﻴﺪ«‪ .‬ﻭﻟﻰ ﺍﺣﺪﻯ ﺑﻪ ﺣﻀﺮﺕ ﺟﻮﺍﺏ‬ ‫ﻣﺜﺒﺖ ﻧﺪﺍﺩ‪.‬‬

‫ﺑﺮﺧﻮﺭﺩ ﺧﺎﺹ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺑﺎ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‬ ‫ﺣﻀﺮﺕ ﺑﻪ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻳﻜﻰ ﺍﺯ ﺑﻨﻴﺎﻧﮕﺬﺍﺭﺍﻥ ﺳﻘﻴﻔﻪ ﺭﺳﻴﺪ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ ،‬ﻣﻦ ﺑﻌﻨﻮﺍﻥ ﻛﻤﻚ ﺧﻮﺍﻫﻰ ﻧﺰﺩ ﺗﻮ ﺁﻣﺪﻩ ﺍﻡ ﻭ ﺗﻮ ﺑﺎ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻴﻌﺖ ﻛﺮﺩﻯ ﻛﻪ ﺍﻭ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﻰ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺖ ﺩﻓﻊ ﻣﻰ ﻛﻨﻰ ﺍﺯ ﺁﻧﺎﻥ ﻧﻴﺰ ﺩﻓﻊ ﻛﻨﻰ‪ .‬ﺍﻛﻨﻮﻥ‬ ‫ﺍﺑﻮﺑﻜﺮ ﻓﺪﻙ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻩ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﻣﺮﺍ ﺍﺯ ﺁﻥ ﺍﺧﺮﺍﺝ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻌﺎﺫ ﮔﻔﺖ‪ :‬ﺩﻳﮕﺮﻯ ﻫﻢ ﺑﺎ ﻣﻦ ﻫﺴﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻧﻪ‪ ،‬ﻫﻴﭽﻜﺲ ﺑﻪ ﻣﻦ ﭘﺎﺳﺦ ﻣﺜﺒﺖ ﻧﺪﺍﺩ‪ .‬ﻣﻌﺎﺫ ﮔﻔﺖ‪ :‬ﻛﻤﻚ ﻣﻦ ﺑﻪ ﻛﺠﺎ ﻣﻰ ﺭﺳﺪ؟! ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﻧﺰﺩ ﻣﻌﺎﺫ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﺩﻳﮕﺮ ﺑﺎ ﺗﻮ ﺳﺨﻦ ﻧﻤﻰ ﮔﻮﻳﻢ ﺗﺎ ﻧﺰﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮﻭﻡ‪ .‬ﺑﺨﺪﺍ ﻗﺴﻢ ﻛﻠﻤﻪ ﺍﻯ ﺑﺎ ﺗﻮ‬ ‫ﺣﺮﻑ ﻧﻤﻰ ﺯﻧﻢ ﺗﺎ ﻣﻦ ﻭ ﺗﻮ ﻧﺰﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺟﻤﻊ ﺷﻮﻳﻢ«‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺣﺘﺠﺎﺝ ﺧﺼﻮﺻﻰ ﻓﺎﻃﻤﻪ ﺑﺮ ﺍﺑﻮﺑﻜﺮ ﮔﺮﻓﺘﻦ ﺳﻨﺪ ﻭ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﺁﻥ ﺗﻮﺳﻂ ﻋﻤﺮ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﮔﺮﻓﺘﻦ ﺳﻨﺪﻯ ﻣﺒﻨﻰ ﺑﺮ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ‪ ،‬ﺩﻟﻴﻠﻰ ﺑﺰﺭگ ﺑﺮ ﺣﻘﺎﻧﻴﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺍﻗﺮﺍﺭ ﺧﺼﻢ ﺑﻮﺩ ﻭ ﻣ‪‬ﻬﺮ ﻏﺎﺻﺒﻴﺖ ﺭﺍ ﺑﺮ‬ ‫ﭘﻴﺸﺎﻧﻰ ﺁﻧﺎﻥ ﻣﻰ ﺯﺩ‪ ،‬ﺑﺎﻳﺪ ﺗﻼﺷﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺻﻮﺭﺕ ﻣﻰ ﮔﺮﻓﺖ‪ ،‬ﺍﮔﺮ ﭼﻪ ﺩﺭ ﻣﺮﺣﻠﻪ ﻯ ﺑﻌﺪ ﺁﻥ ﺳﻨﺪ ﻭ ﻣﺪﺭﻙ ﭘﺎﺭﻩ ﺷﻮﺩ ﻭ ﻣﻮﺭﺩ ﺍﻫﺎﻧﺖ ﻗﺮﺍﺭ‬ ‫ﮔﻴﺮﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻫﺮ ﺭﻓﺘﺎﺭ ﻧﺎﻣﻄﻠﻮﺏ ﺑﺎ ﻧﻮﺷﺘﻪ ﻯ ﻏﺎﺻﺐ ﺿﺮﺑﻪ ﺍﻯ ﺑﺮ ﭘﻴﻜﺮ ﺧﻮﺩ ﺍﻭﺳﺖ‪.‬‬ ‫ﻟﺬﺍ ﺑﺮﺍﻯ ﺑﺎﺭ ﺳﻮﻡ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺭﻓﺖ‪.‬‬

‫ﺍﺳﺘﺪﻻﻝ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺑﺮﻭ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺗﻨﻬﺎ ﺑﺎﺷﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﺯ ﻋﻤﺮ ﺯﻭﺩﺗﺮ ﻣﻨﻔﻌﻞ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻧﺰﺩ ﺍﻭ ﺑﺮﻭ ﻭ ﭼﻨﻴﻦ ﺑﮕﻮ‪ :‬ﺍﺩﻋﺎﻯ ﻣﻘﺎﻡ ﭘﺪﺭﻡ ﻭ ﺧﻼﻓﺖ ﺍﻭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻯ ﻭ ﺟﺎﻯ ﺍﻭ ﻧﺸﺴﺘﻪ ﺍﻯ؟ ﺍﮔﺮ ﻓﺪﻙ ﻣﻠﻚ ﺗﻮ ﻫﻢ ﺑﻮﺩ ﻭ ﻣﻦ ﺍﺯ ﺗﻮ ﻣﻰ‬ ‫ﺧﻮﺍﺳﺘﻢ ﻛﻪ ﺁﻧﺮﺍ ﺑﻪ ﻣﻦ ﺑﺒﺨﺸﻰ ﺑﺮ ﺗﻮ ﻭﺍﺟﺐ ﺑﻮﺩ ﺁﻧﺮﺍ ﺑﻪ ﻣﻦ ﺑﺪﻫﻰ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺁﻣﺪ ﻭ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺭﺍ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪.‬‬

‫ﻧﻮﺷﺘﻦ ﺳﻨﺪ ﺑﺮﺍﻯ ﺍﺭﺟﺎﻉ ﻓﺪﻙ‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪» :‬ﺭﺍﺳﺖ ﻣﻰ ﮔﻮﻳﻰ«‪ .‬ﺳﭙﺲ ﻭﺭﻗﻪ ﺍﻯ ﺧﻮﺍﺳﺖ ﻭ ﺑﺮ ﺁﻥ ﻧﻮﺷﺘﻪ ﺍﻯ ﻣﺒﻨﻰ ﺑﺮ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ ﻧﻮﺷﺖ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﻮﺷﺘﻪ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺍﺯ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪ‪.‬‬

‫ﻣﺤﻮ ﻭ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﺳﻨﺪ ﺗﻮﺳﻂ ﻋﻤﺮ‬ ‫ﻋﻤﺮ ﺑﻪ ﺁﻧﺤﻀﺮﺕ ﺭﺳﻴﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﻣﺤﻤﺪ‪ ،‬ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺍﻯ ﻛﻪ ﻫﻤﺮﺍﻩ ﺗﻮﺳﺖ ﭼﻴﺴﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻧﻮﺷﺘﻪ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺑﺮﺍﻯ ﺑﺮﮔﺮﺩﺍﻧﺪﻥ‬ ‫ﻓﺪﻙ ﺑﺮﺍﻳﻢ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﮔﻔﺖ‪ :‬ﺁﻧﺮﺍ ﺑﻪ ﻣﻦ ﺑﺪﻩ‪ .‬ﻭﻟﻰ ﺣﻀﺮﺕ ﺍﺑﺎ ﻛﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﻧﺪﺍﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻋﻤﺮ ﺑﺮﺍﻯ ﮔﺮﻓﺘﻦ ﻛﺎﻏﺬ ﺟﺴﺎﺭﺗﻰ ﻋﻈﻴﻢ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﻤﻮﺩ ﻛﻪ ﻗﻠﻢ ﺩﺭ ﺍﺩﺍﻯ ﺁﻥ ﮔﺮﻳﺎﻥ ﻭ ﺯﺑﺎﻥ ﺍﺯ ﮔﻔﺘﻦ ﺁﻥ ﺷﺮﻣﻨﺪﻩ‬ ‫ﺍﺳﺖ‪] .‬ﺑﻪ ﺑﺨﺶ ﺳﻮﻡ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪[.‬ﺑﻪ ﻗﻴﻤﺖ ﺍﻫﺎﻧﺖ ﺑﻪ ﺳﺎﺣﺖ ﺍﻗﺪﺱ ﺑﺎﻧﻮﻯ ﺟﻬﺎﻥ‪ ،‬ﻋﻤﺮ ﻧﻮﺷﺘﻪ ﺭﺍ ﺍﺯ ﺁﻧﺤﻀﺮﺕ ﮔﺮﻓﺖ ﻭ ﺍﺑﺘﺪﺍ ﺑﺎ‬ ‫ﺁﺏ ﺩﻫﺎﻥ ﻧﻮﺷﺘﻪ ﻯ ﺁﻧﺮﺍ ﻣﺤﻮ ﻛﺮﺩ ﻭ ﺳﭙﺲ ﺁﻧﺮﺍ ﭘﺎﺭﻩ ﻧﻤﻮﺩ‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[.192‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺣﺘﺠﺎﺝ ﻣﻔﺼﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﻣﺴﺠﺪ‬ ‫ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﮔﺬﺷﺘﻪ ﻯ ﺍﻳﻦ ﺑﺨﺶ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﻣﻄﺎﻟﺒﻪ ﻯ ﻓﺪﻙ ﻧﺰﺩ‬ ‫ﺍﺑﻮﺑﻜﺮ ﺭﻓﺘﻨﺪ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 124‬ﺡ ‪ ،26‬ﺹ ‪ 127‬ﺡ ‪ .27‬ﺗﻔﺴﻴﺮ ﺑﺮﻫﺎﻥ‪ :‬ﺝ ‪ 2‬ﺹ ‪ .425‬ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻪ ﻯ ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺍﺯ ﺳﻮﻯ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻮﺩ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺗﻰ ﻛﻪ ﺑﻪ ﺩﺳﺘﻮﺭ ﺣﻀﺮﺕ ﺗﻮﺳﻂ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺻﻮﺭﺕ ﻣﻰ ﮔﺮﻓﺖ‪ ،‬ﺧﻮﺩ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻴﺰ ﺷﺨﺼﺎً ﺩﻭ ﺍﻗﺪﺍﻡ ﻣﻬﻢ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ‪ :‬ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﺷﺨﺼﺎً ﺩﺭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﺑﻪ ﻣﺤﺎﻛﻤﻪ ﻛﺸﻴﺪﻧﺪ‪ ،‬ﻭ ﺩﻭﻡ ﺁﻧﻜﻪ‬ ‫ﻧﺎﻣﻪ ﺍﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻧﻮﺷﺘﻨﺪ‪.‬‬ ‫ﻣﺤﺎﻛﻤﻪ ﻯ ﺍﺑﻮﺑﻜﺮ ﺑﺪﺳﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[ .195 ،189‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﻣﺴﺠﺪ ﺁﻣﺪ ﻭ ﺩﺭ ﺣﻀﻮﺭ ﻣﻬﺎﺟﺮﻳﻦ‬ ‫ﻭ ﺍﻧﺼﺎﺭ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﺍﺑﻮﺑﻜﺮ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺧﻄﺎﺏ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﭼﺮﺍ ﺁﻧﭽﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮﺍﻯ ﻓﺎﻃﻤﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬ ‫ﺑﻮﺩ ﺍﺯ ﺍﻭ ﻣﻨﻊ ﻧﻤﻮﺩﻯ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺍﻭ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﻗﺒﻞ ﺩﺭ ﺁﻥ ﺍﺳﺖ؟‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻏﻨﻴﻤﺖ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺷﺎﻫﺪﺍﻥ ﻋﺎﺩﻟﻰ ﺑﻴﺎﻭﺭﺩ ﺑﻪ ﺍﻭ ﻣﻰ ﺩﻫﻴﻢ ﻭ ﮔﺮﻧﻪ ﺩﺭ ﺁﻥ ﺣﻘﻰ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺟﻬﻞ ﺑﻪ ﺍﺣﻜﺎﻡ ﻗﻀﺎﻭﺕ‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺎ ﺣﻜﻤﻰ ﻣﻰ ﻧﻤﺎﻳﻰ ﺑﺮﺧﻼﻑ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺣﻜﻢ ﻣﻰ ﻧﻤﺎﻳﻰ؟ ﮔﻔﺖ‪ :‬ﻧﻪ! ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺩﺭ‬ ‫ﺩﺳﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭼﻴﺰﻯ ﺑﺎﺷﺪ ﻭ ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺍﺩﻋﺎﻳﻰ ﻧﻤﺎﻳﻢ ﺍﺯ ﻛﺪﺍﻡ ﺷﺎﻫﺪ ﻣﻰ ﻃﻠﺒﻰ؟ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﺯ ﺗﻮ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻢ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺩﺭ‬ ‫ﺩﺳﺖ ﻣﻦ ﭼﻴﺰﻯ ﺑﺎﺷﺪ ﻭ ﻣﺴﻠﻤﻴﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺍﺩﻋﺎﻳﻰ ﻛﻨﻨﺪ ﺍﺯ ﻣﻦ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻰ؟! ﭼﺮﺍ ﺍﺯ ﻓﺎﻃﻤﻪ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻰ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻓﺪﻙ ﺩﺭ‬ ‫ﺩﺳﺖ ﺍﻭﺳﺖ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﭘﻴﺎﻣﺒﺮ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻣﺎﻟﻚ ﺁﻥ ﺑﻮﺩﻩ ﺍﺳﺖ؟ ﭼﺮﺍ ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺷﺎﻫﺪ ﻧﻤﻰ ﺧﻮﺍﻫﻰ؟!‬ ‫ﺍﺑﻮﺑﻜﺮ ﺳﺎﻛﺖ ﺷﺪ‪ ،‬ﻭﻟﻰ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻏﻨﻴﻤﺖ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﺎ ﻛﻼﻡ ﺗﻮ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﻣﻘﺎﺑﻠﻪ ﻛﻨﻴﻢ! ﺍﮔﺮ ﺷﺎﻫﺪﺍﻥ ﻋﺎﺩﻟﻰ ﺁﻭﺭﺩﻯ ﻭ ﮔﺮﻧﻪ ﺍﻳﻦ‬ ‫ﻏﻨﻴﻤﺖ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﻭ ﺗﻮ ﻭ ﻓﺎﻃﻤﻪ ﺩﺭ ﺁﻥ ﺣﻘﻰ ﻧﺪﺍﺭﻳﺪ!!‬

‫ﻋﺼﻤﺖ ﺳﻨﺪ ﺻﺪﻕ ﻓﺎﻃﻤﻪ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﻗﺮﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻯ؟ ﮔﻔﺖ‪ :‬ﺁﺭﻯ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻳﻦ ﺁﻳﻪ ﺑﻪ ﻣﻦ ﺧﺒﺮ ﺩﻩ ﻛﻪ ﻣﻰ‬ ‫ﻓﺮﻣﺎﻳﺪ‪ » :‬ﺍﻧﱠﻤﺎ ﻳ‪‬ﺮﻳﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻟ‪‬ﻴ‪‬ﺬْﻫ‪‬ﺐ‪ ‬ﻋ‪‬ﻨْﻜُﻢ‪ ‬ﺍﻟﺮﱢﺟ‪‬ﺲ‪ ‬ﺍَﻫ‪‬ﻞَ ﺍﻟْﺒ‪‬ﻴ‪‬ﺖ‪ ‬ﻭ‪ ‬ﻳ‪‬ﻄَﻬ‪‬ﺮَﻛُﻢ‪ ‬ﺗَﻄْﻬﻴﺮﺍً« ]ﺳﻮﺭﻩ ﻯ ﺍﺣﺰﺍﺏ‪ :‬ﺁﻳﻪ ﻯ ‪ ،.33‬ﺁﻳﺎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺎ ﻧﺎﺯﻝ‬ ‫ﺷﺪﻩ ﻳﺎ ﺩﺭﺑﺎﺭﻩ ﻯ ﻏﻴﺮ ﻣﺎ؟ ﮔﻔﺖ‪ :‬ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﻤﺎ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺮ ﻋﻠﻴﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﻧﺴﺒﺖ ﺯﺷﺘﻰ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ‬ ‫ﭼﻪ ﻣﻰ ﻛﻨﻰ؟ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺑﺮ ﺍﻭ ﺣﺪ ﺟﺎﺭﻯ ﻣﻰ ﻛﻨﻢ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺑﺮ ﺯﻧﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺟﺎﺭﻯ ﻣﻰ ﻛﻨﻢ‪.‬‬

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‫ﻛﻔﺮ ﻣﻨﻜﺮ ﻋﺼﻤﺖ ﻓﺎﻃﻤﻪ‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻛﺎﻓﺮﻳﻦ ﺧﻮﺍﻫﻰ ﺑﻮﺩ‪ .‬ﮔﻔﺖ‪ :‬ﭼﺮﺍ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺗﻮ ﺷﻬﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺮ ﻃﻬﺎﺭﺕ ﺍﻭ ﺭﺩ ﻛﺮﺩﻩ ﺍﻯ ﻭ‬ ‫ﺷﻬﺎﺩﺕ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﻋﻠﻴﻪ ﺍﻭ ﻗﺒﻮﻝ ﻛﺮﺩﻩ ﺍﻯ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﺑﻪ ﭘﺎﻛﻰ ﻓﺎﻃﻤﻪ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺗﻮ ﺷﻬﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺭﺩ ﻛﻨﻰ ﻭ ﺷﻬﺎﺩﺕ‬ ‫ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﭙﺬﻳﺮﻯ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻛﺎﻓﺮﻳﻦ ﻫﺴﺘﻰ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺣﻜﻢ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ ﺭﺩ ﻛﺮﺩﻩ ﺍﻯ ﻛﻪ ﻓﺪﻙ ﺭﺍ ﺑﺮﺍﻯ ﻓﺎﻃﻤﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﺍﻭ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻥ ﺭﺍ ﺗﺼﺮﻑ ﻛﺮﺩ‪ .‬ﺗﻮ ﺳﺨﻦ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺭﺍ ﺭﺩ ﻛﺮﺩﻯ ﻭ ﮔﻔﺘﻪ ﻯ ﻳﻚ ﻋﺮﺏ ﺑﻴﺎﺑﺎﻧﻰ ﻛﻪ ﺑﺮ ﭘﺎﻯ ﺧﻮﺩ‬ ‫ﺑﻮﻝ ﻣﻰ ﻛﺮﺩ ﭘﺬﻳﺮﻓﺘﻰ ﻭ ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺍﻭ ﮔﺮﻓﺘﻰ ﻭ ﮔﻤﺎﻥ ﻛﺮﺩﻯ ﻛﻪ ﻏﻨﻴﻤﺖ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺳﺨﻦِ ﺩﻳﮕﺮِ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺭﺩ ﻛﺮﺩﻯ ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬ ‫»ﺍﺩﻋﺎ ﻛﻨﻨﺪﻩ ﺑﺎﻳﺪ ﺷﺎﻫﺪ ﺑﻴﺎﻭﺭﺩ ﻭ ﺑﺮﺍﻯ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﻗﺴﻢ ﻛﺎﻓﻰ ﺍﺳﺖ«‪ .‬ﺗﻮ ﺍﺯ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻰ!‬

‫ﻧﺘﻴﺠﻪ ﻯ ﺍﺣﺘﺠﺎﺝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺮﺩﻡ ﺑﻪ ﺧﺸﻢ ﺁﻣﺪﻧﺪ ﻭ ﻣﺘﻮﺟﻪ ﻇﻠﻢ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻧﮕﺎﻩ ﻛﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ ﻋﻠﻰ ﺭﺍﺳﺖ ﻣﻰ ﮔﻮﻳﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻢ ﺑﻪ ﺧﺎﻧﻪ ﺑﺎﺯﮔﺸﺖ‪.‬‬ ‫ﺧﻄﺎﺑﻪ ﻯ ﻣﻔﺼﻞ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺩﺭ ﻣﺴﺠﺪ ]ﺍﺳﻨﺎﺩ ﻭ ﻣﺪﺍﺭﻙ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻄﺒﻪ ﺩﺭ ﺑﺨﺶ ﺷﺸﻢ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻔﺼﻼ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪[ .‬ﺑﺮﻧﺎﻣﻪ ﻯ ﺩﻗﻴﻖ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻣﺮﺍﺣﻞ ﺧﻮﺩ ﺭﺍ ﺑﺨﻮﺑﻰ ﻃﻰ ﻣﻰ ﻛﺮﺩ ﻭ ﻧﺘﺎﻳﺞ ﻻﺯﻡ ﺭﺍ ﻣﻰ ﺩﺍﺩ‪ .‬ﺳﻪ ﺑﺎﺭ ﺍﺣﺘﺠﺎﺝ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻳﻜﺒﺎﺭ ﺍﺣﺘﺠﺎﺝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺿﻤﻴﻤﻪ ﻯ ﻳﺎﺭﻯ ﻧﻜﺮﺩﻥ ﻣﺮﺩﻡ‪ ،‬ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﺑﺮ ﺗﺼﻤﻴﻢ ﻧﻬﺎﻳﻰ ﺧﻮﺩ ﻗﺎﻃﻊ ﻛﺮﺩ‪ ،‬ﻭ ﭼﻨﻴﻦ‬ ‫ﻭﺍﻧﻤﻮﺩ ﻛﺮﺩ ﻛﻪ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺗﻤﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺎﺭﻯ ﻛﻪ ﺗﺼﻤﻴﻢ ﺁﻧﺮﺍ ﺩﺍﺷﺘﻴﻢ ﺑﻪ ﺻﻮﺭﺕ ﺭﺳﻤﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻳﻢ‪.‬‬

‫ﺧﻄﺎﺑﻪ ﻯ ﻓﺎﻃﻤﻪ ﺿﺮﺑﻪ ﻯ ﺳﻬﻤﮕﻴﻦ ﺑﺮ ﭘﻴﻜﺮ ﻏﺼﺐ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺿﺮﺑﻪ ﺍﻯ ﺳﻬﻤﮕﻴﻦ ﻻﺯﻡ ﺑﻮﺩ ﺗﺎ ﻫﻢ ﺑﺮ ﭘﻴﻜﺮ ﻏﺎﺻﺒﻴﻦ ﻭ ﻫﻢ ﻣﺮﺩﻣﻰ ﻛﻪ ﻣﺆﻳﺪ ﺁﻧﺎﻥ ﺑﻮﺩﻧﺪ ﻭﺍﺭﺩ ﺷﻮﺩ ﻭ ﺩﺭ ﻣﺠﻠﺲ ﻋﻤﻮﻣﻰ ﺑﻪ ﻣﺤﺎﻛﻤﻪ ﻯ‬ ‫ﺳﻴﺪﺓﺍﻟﻨﺴﺎء ﺩﺭﺁﻳﻨﺪ ﻭ ﻫﺮ ﺳﺨﻨﻰ ﻫﺴﺖ ﻋﻠﻨﻰ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ،‬ﺗﺎ ﺍﮔﺮ ﻓﺪﻙ ﺭﺍ ﻫﻢ ﺑﺎﺯ ﭘﺲ ﻧﺪﻫﻨﺪ ﺣﻘﺎﻳﻖ ﺭﻭﺷﻦ ﺷﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺑﺼﻮﺭﺗﻰ ﺍﺟﺮﺍ ﺷﺪ ﻛﻪ ﻧﻪ ﻣﺮﺩﻡ ﻭ ﻧﻪ ﻏﺎﺻﺒﻴﻦ ﻫﺮﮔﺰ ﺍﺣﺘﻤﺎﻝ ﺁﻧﺮﺍ ﻫﻢ ﻧﻤﻰ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺮﻧﺎﻣﻪ ﻯ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺘﻨﺪ‪.‬‬

‫ﺗﺮﺳﻴﻤﻰ ﺍﺯ ﻛﻴﻔﻴﺖ ﻭﺭﻭﺩ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺑﻪ ﻣﺴﺠﺪ‬ ‫ﺩﺭ ﺷﺮﺍﻳﻄﻰ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﻪ ﻫﻤﺮﺍﻩ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ‪ ،‬ﻣﺠﻠﺲ ﻣﻬﻤﻰ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﺸﻐﻮﻝ‬ ‫ﻗﺪﺭﺕ ﻧﻤﺎﻳﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺎﻧﻪ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻓﺎﺻﻠﻪ ﻯ ﭼﻨﺪ ﻗﺪﻣﻰ ﺑﻮﺩ‪ ،‬ﻧﺎﮔﻬﺎﻥ ﺩﺭِ ﺧﺎﻧﻪ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﺯ ﺷﺪ ﻭ‬ ‫ﺑﺎﻧﻮﻯ ﺑﺎ ﻋﻈﻤﺖ ﺍﺳﻼﻡ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺯﻧﺎﻥ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩﻧﺪ ﻭﺍﺭﺩ ﻣﺴﺠﺪ ﺷﺪﻩ ﺑﺴﻮﻯ ﺟﻤﻌﻴﺖ ﭘﻴﺶ ﺁﻣﺪﻧﺪ‪.‬‬ ‫ﻣﻨﻈﺮﻩ ﺟﺪ ًﺍ ﻋﺠﻴﺐ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﻫﻤﻪ ﺍﺧﺘﻴﺎﺭ ﺍﺯ ﻛﻒ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻓﻘﻂ ﺍﻳﻦ ﺭﺍ ﻓﻬﻤﻴﺪﻧﺪ ﻛﻪ ﺭﺍﻩ ﺑﺎﺯ ﻛﻨﻨﺪ ﺗﺎ ﺑﺒﻴﻨﻨﺪ ﭼﻪ ﭘﻴﺶ ﻣﻰ ﺁﻳﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻰ ﺟﺴﻤﻰ‪،‬‬ ‫ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺳﺮ ﻣﺒﺎﺭﻙ ﺭﺍ ﺑﺎ ﭘﻮﺷﺶ ﻛﺎﻣﻞ ﭘﻮﺷﺎﻧﻴﺪﻩ ﺑﻮﺩ ﻭ ﻟﺒﺎﺱ ﺳﺮﺍﺳﺮﻯ ﺍﺯ ﺭﻭﻯ ﻟﺒﺎﺳﻬﺎ ﭘﻮﺷﻴﺪﻩ ﺑﻮﺩ‪ .‬ﺍﺯ ﺷﺪﺕ ﻏﻢ ﻭ ﻧﺎﺭﺍﺣﺘ ِ‬ ‫ﻗﺎﻣﺖ ﺣﻀﺮﺕ ﺭﺍﺳﺖ ﻧﺒﻮﺩ ﻭ ﻟﺒﺎﺱ ﺣﻀﺮﺕ ﺑﻪ ﺯﻣﻴﻦ ﻛﺸﻴﺪﻩ ﻣﻰ ﺷﺪ ﻭ ﮔﺎﻫﻰ ﻟﺒﺎﺱ ﺯﻳﺮ ﭘﺎﻯ ﺣﻀﺮﺕ ﻣﻰ ﺭﻓﺖ‪ .‬ﺭﺍﻩ ﺭﻓﺘﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻳﺎﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻰ ﺍﻧﺪﺍﺧﺖ ﻛﻪ ﺷﺒﺎﻫﺘﻰ ﺗﻤﺎﻡ ﺑﻪ ﺣﺮﻛﺖ ﺁﻧﺤﻀﺮﺕ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻭﻟﻴﻦ ﺍﻗﺪﺍﻣﻰ ﻛﻪ ﺷﺎﻳﺪ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺖ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻓﻮﺭ ًﺍ ﺑﻴﻦ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﭘﺮﺩﻩ ﺍﻯ ﺯﺩﻩ ﺷﺪ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺑﺎ ﺯﻧﺎﻥ ﻫﻤﺮﺍﻩ ﺩﺭ ﺁﻧﺴﻮﻯ ﭘﺮﺩﻩ‬ ‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﺭﻭﻯ ﺯﻣﻴﻦ ﻧﺸﺴﺘﻨﺪ‪.‬‬

‫ﺗﺄﺛﻴﺮ ﻋﺠﻴﺐ ﺁﻩ ﻓﺎﻃﻤﻪ ﺩﺭ ﻣﺮﺩﻡ‬ ‫ﻣﺮﺩﻡ ﺍﺯ ﺩﻳﺪﻥ ﺍﻳﻦ ﻣﻨﺎﻇﺮ ﺑﻪ ﺷﺪﺕ ﻣﻨﻘﻠﺐ ﺷﺪﻧﺪ ﻭ ﻣﻨﺘﻈﺮ ﺟﺮﻗﻪ ﺍﻯ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺩﺭﻭﻧﻰ ﺭﺍ ﻇﻬﻮﺭ ﺩﻫﺪ‪.‬‬ ‫ﻧﺎﮔﻬﺎﻥ ﺻﺪﺍﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﻛﻪ ﺁﻫﻰ ﺟﺎﻧﺴﻮﺯ ﻛﺸﻴﺪ ﻛﻪ ﺑﺎ ﻫﻤﺎﻥ ﺁﻩ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﺑﻪ ﮔﺮﻳﻪ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﻣﺠﻠﺲ ﺑﺮﺧﻮﺩ ﻟﺮﺯﻳﺪ ﻭ‬ ‫ﻫﻤﻪ ﻣﻨﻘﻠﺐ ﺷﺪﻧﺪ‪.‬‬ ‫ﺷﺪﺕ ﮔﺮﻳﻪ ﺑﻘﺪﺭﻯ ﺑﻮﺩ ﻛﻪ ﺣﻀﺮﺕ ﻣﺪﺗﻰ ﻃﻮﻻﻧﻰ ﺻﺒﺮ ﻛﺮﺩ ﺗﺎ ﻣﺮﺩﻡ ﺳﺎﻛﺖ ﺷﺪﻧﺪ ﻭ ﻫﻴﺠﺎﻧﺸﺎﻥ ﺁﺭﺍﻡ ﮔﺮﻓﺖ‪ .‬ﺣﻀﺮﺕ ﺧﻮﺍﺳﺖ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺭﺍ‬ ‫ﻼ ﺁﺭﺍﻡ ﺷﺪﻧﺪ ﻭ ﺣﻀﺮﺕ ﺳﺨﻨﺎﻥ‬ ‫ﺁﻏﺎﺯ ﻛﻨﺪ ﻛﻪ ﺑﺎ ﺷﻨﻴﺪﻥ ﭼﻨﺪ ﻛﻠﻤﻪ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﺮﺩﻡ ﺑﻪ ﮔﺮﻳﻪ ﺩﺭﺁﻣﺪﻧﺪ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺁﻧﻘﺪﺭ ﺻﺒﺮ ﻛﺮﺩ ﺗﺎ ﻣﺮﺩﻡ ﻛﺎﻣ ً‬ ‫ﺧﻮﺩ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩ‪.‬‬

‫ﻣﺤﺎﻛﻤﻪ ﻯ ﻧﺎﺧﻮﺍﺳﺘﻪ ﻯ ﻏﺎﺻﺒﻴﻦ‬ ‫ﻣﺮﺩﻡ ﺳﺮﺍ ﭘﺎ ﮔﻮﺵ ﺑﻮﺩﻧﺪ ﻭ ﻧﻔﺴﻬﺎ ﺩﺭ ﺳﻴﻨﻪ ﻫﺎ ﺣﺒﺲ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻳﻚ ﺗﻨﻪ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻣﺤﺎﻛﻤﻪ ﻣﻰ ﻛﺸﻴﺪ ﻭ ﻫﻤﻪ ﺧﻮﺩ ﺭﺍ‬ ‫ﻣﺠﺮﻡ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻭ ﮔﺮﻳﻪ ﻫﺎ ﺑﺮﺍﻯ ﺷﺮﻣﻰ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺟﺮﻡ ﻭ ﺟﻨﺎﻳﺖ ﺧﻮﺩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺍﺩﮔﺎﻩ ﺍﺟﺘﻤﺎﻉ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭ ﻏﺎﺻﺐ ﻭ‬ ‫ﻫﻤﺪﺳﺘﺎﻧﺶ ﺩﺭ ﻓﻜﺮ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺮﺍﻯ ﺑﺮ ﻫﻢ ﺭﻳﺨﺘﻦ ﺁﻥ ﻳﺎ ﺗﺨﺮﻳﺐ ﻧﺘﻴﺠﻪ ﻯ ﺁﻥ ﺍﺯ ﻛﺠﺎ ﺁﻏﺎﺯ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﻛﺠﺎ ﺧﺘﻢ ﻛﻨﻨﺪ‪ ،‬ﻭﻟﻰ ﺗﺮﺱ ﺍﺯ ﺗﺼﻤﻴﻢ‬ ‫ﮔﻴﺮﻳﻬﺎﻯ ﺷﺘﺎﺑﺰﺩﻩ ﻯ ﺧﻮﺩ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﻣﺤﻜﻮﻣﻴﺖ ﻏﺎﺻﺒﻴﻦ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﺣﻜﻢ ﻓﺎﻃﻤﻪ‬ ‫ﺑﺮﻧﺎﻣﻪ ﻃﻮﺭﻯ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﻫﻴﭽﻜﺲ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﻗﺎﺿﻰ ﻣﻰ ﺧﻮﺍﺳﺖ ﻓﺮﺍﺭﻯ ﻧﺒﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺮﺩﻡ ﻭ ﺁﻥ ﻏﺎﺻﺐ ﻛﻪ ﻫﺮﮔﺰ ﺑﺎ ﺩﻋﻮﺕ ﺣﻀﻮﺭ ﻧﻤﻰ‬ ‫ﻳﺎﻓﺘﻨﺪ ﺍﻛﻨﻮﻥ ﺑﺎ ﭘﺎﻯ ﺧﻮﺩ ﺣﻀﻮﺭ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﮔﺮ ﻣﻬﺮ ﺳﻜﻮﺕ ﺑﺮ ﻟﺐ ﻣﻰ ﺯﺩﻧﺪ ﺧﻮﺩ ﺭﺍ ﻣﺤﻜﻮﻡ ﻣﻰ ﺩﻳﺪﻧﺪ ﭼﺮﺍ ﻛﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺳﺨﻦ‬ ‫ﺧﻮﺩ ﺭﺍ ﻣﻰ ﮔﻔﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺳﺨﻦ ﻣﻰ ﮔﻔﺘﻨﺪ ﺣﺮﻓﻰ ﺑﺮﺍﻯ ﮔﻔﺘﻦ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺑﺎﻃﻦ ﺑﻰ ﻣﺤﺘﻮﺍﻯ ﻋﻤﻠﺸﺎﻥ ﻣﻌﻠﻮﻡ ﻣﻰ ﺷﺪ ﻭ ﺁﻧﭽﻪ ﻣﺮﺩﻡ‬ ‫ﺧﺒﺮ ﻧﺪﺍﺷﺘﻨﺪ ﺑﺮﻣﻼ ﻣﻰ ﮔﺸﺖ‪.‬‬ ‫ﻣﺮﺩﻡ ﻧﻴﺰ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻣﺤﻜﻮﻡ ﺣﻜﻢ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻰ ﺩﻳﺪﻧﺪ ﺍﻳﻦ ﺿﺮﺭ ﻭ ﺧﺴﺎﺭﺕ ﺭﺍ ﺑﻪ ﭘﺎﻯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻣﻰ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺑﺎ ﻧﮕﺎﻫﻬﺎﻯ ﭘﺮ‬ ‫ﻣﻌﻨﻰ ﺁﻧﺎﻥ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﺨﻨﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﺁﻧﻘﺪﺭ ﺑﺎﻻ ﻭ ﻣﺘﻴﻦ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺣﺘﻰ ﺍﺯ ﻓﻬﻢ ﻣﻌﺎﻧﻰ ﺁﻥ ﻋﺎﺟﺰ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺳﺨﻨﺎﻧﻰ ﻛﻪ ﺍﻳﻨﻚ ﭘﺲ ﺍﺯ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﺷﺮﺣﻬﺎ ﻭ ﺗﻔﺴﻴﺮﻫﺎﻯ ﻣﻔﺼﻞ ﺑﺮ ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺑﺮﺩﺍﺷﺘﻰ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺑﺨﺶ ﻫﻔﺘﻢ ﺍﻳﻦ ﻛﺘﺎﺏ ﻭ ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﺁﻥ ﺩﺭ ﺑﺨﺶ ﻫﺸﺘﻢ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺩﺭ ﺑﺨﺶ‬ ‫ﭘﻨﺠﻢ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﺁﻥ ﺗﻘﺪﻳﻢ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺑﺮﺩﺍﺷﺘﻰ ﺍﺯ ﺁﻥ ﺗﻘﺪﻳﻢ ﻣﻰ ﺷﻮﺩ‪:‬‬ ‫ﺣﻀﺮﺕ ﭘﺲ ﺍﺯ ﺣﻤﺪ ﻭ ﺛﻨﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻗﺮﺍﺭ ﺑﻪ ﻭﺣﺪﺍﻧﻴﺖ ﺧﺪﺍﻭﻧﺪ ﻭ ﺭﺳﺎﻟﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺑﻴﺎﻥ ﺣﻜﻤﺘﻬﺎﻳﻰ ﺍﺯ ﺧﻠﻘﺖ ﻭ ﺗﻜﻠﻴﻒ‬ ‫ﺑﺸﺮ ﻭ ﺍﺭﺳﺎﻝ ﺍﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﺧﺼﻮﺹ ﻧﺒﻮﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ ،‬ﻣﺘﺬﻛﺮ ﺳﻮﺍﺑﻖ ﻣﺮﺩﻡ ﺑﺎ ﻗﺮﺁﻥ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺷﺪﻧﺪ‪ .‬ﺍﺯ‬ ‫ﻳﻚ ﺳﻮ ﺳﺎﺑﻘﻪ ﻯ ﻣﺮﺩﻡ ﺩﺭ ﻛﻤﻚ ﺑﻪ ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻭﻇﻴﻔﻪ ﻯ ﺧﻄﻴﺮﻯ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﻨﺪﮔﺎﻥ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ ﺭﺍ ﻣﺘﺬﻛﺮ ﺷﺪﻧﺪ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﻋﻈﻤﺖ ﻗﺮﺁﻥ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻥ ﺩﻭ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻭ ﺳﭙﺲ ﺷﻤﻪ ﺍﻯ ﺍﺯ ﺣﻜﻤﺖ ﺷﺮﺍﻳﻊ ﺍﻟﻬﻰ ﺭﺍ ﺫﻛﺮ‬ ‫ﻧﻤﻮﺩﻧﺪ‪.‬‬

‫ﻣﻌﺮﻓﻰ ﺧﻮﺩ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻯ ﺗﺎﺭﻳﺦ‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩﻧﺪ ﺗﺎ ﺍﻫﻞ ﻣﺠﻠﺲ ﻭ ﺁﻳﻨﺪﻩ ﻯ ﺗﺎﺭﻳﺦ ﺑﺪﺍﻧﻨﺪ ﭼﻪ ﻣﻘﺎﻡ ﻣﻌﻈﻤﻰ ﺑﺎ ﻣﺮﺩﻡ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﺁﻥ‪ ،‬ﺳﻮﺍﺑﻖ ﻭ‬ ‫ﺯﺣﻤﺎﺕ ﻃﺎﻗﺖ ﻓﺮﺳﺎ ﻭ ﻓﺪﺍﻛﺎﺭﺍﻧﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﭘﺮﻭﺭﺩﻥ ﻧﻬﺎﻝ ﺍﺳﻼﻡ ﺭﺍ ﺫﻛﺮ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﺨﻦ ﺭﺍ ﺑﻪ ﻣﻄﻠﺐ ﻣﻮﺭﺩ ﻧﻈﺮ ﻧﺰﺩﻳﻚ ﻛﺮﺩﻧﺪ ﻭ ﺍﺭﺗﺪﺍﺩ ﻣﺮﺩﻡ ﭘﺲ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﻳﺎﺩﺁﻭﺭ‬ ‫ﺷﺪﻧﺪ‪ .‬ﺳﭙﺲ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻛﻪ ﻓﻘﻂ ﺑﻪ ﺑﻰ ﺗﻮﺟﻬﻰ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﻦ ﺍﻛﺘﻔﺎ ﻧﻤﻰ ﻛﻨﻨﺪ ﺑﻠﻜﻪ ﺁﺗﺶ ﻓﺘﻨﻪ ﻫﺎ ﺭﺍ ﻫﻢ ﺑﺮ ﻋﻠﻴﻪ ﺩﻳﻦ ﺧﺪﺍ ﻭ ﺍﻫﻞ‬ ‫ﺑﻴﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻌﻠﻪ ﻭﺭ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﻏﺼﺐ ﻓﺪﻙ ﺁﺗﺸﻰ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ‬ ‫ﺳﭙﺲ ﻣﺴﺌﻠﻪ ﻯ ﺍﺭﺙ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺍﺯ ﻧﻤﻮﻧﻪ ﺁﺗﺸﻬﺎﻯ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﻯ ﺷﻤﺎ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻗﺴﻤﺖ ﺍﺯ ﺳﺨﻦ ﺁﻳﺎﺗﻰ ﺍﺯ‬ ‫ﻗﺮﺁﻥ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﺭﺙ ﻭ ﺑﺨﺼﻮﺹ ﺍﺭﺙ ﺍﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻣﺴﺎﺋﻠﻰ ﻛﻪ ﺑﻄﻮﺭ ﺧﺼﻮﺻﻰ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻣﻄﺮﺡ ﻛﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﺍﻳﻦ ﺑﺎﺭ ﺩﺭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﻭ ﺑﻄﻮﺭ ﻣﻔﺼﻞ ﺗﺮ ﻭ ﻋﻠﻨﻰ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺳﭙﺲ ﺧﻄﺎﺏ ﺑﻪ ﻗﺒﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﻏﺎﺻﺒﻴﻦ ﻭ ﻣﺮﺩﻣﻰ ﻛﻪ ﻣﺆﻳﺪ ﺁﻧﺎﻥ ﺑﻮﺩﻧﺪ ﺷﻜﺎﻳﺖ ﺑﺮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺷ‪‬ﻜﻮﻩ ﺭﺍ ﺩﺭ ﻗﺎﻟﺐ ﺍﺷﻌﺎﺭﻯ‬ ‫ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪.‬‬

‫ﺗﻌﺠﺐ ﺍﺯ ﺳﺴﺘﻰ ﻣﺮﺩﻡ‬ ‫ﺳﭙﺲ ﺧﻄﺎﺏ ﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻧﺼﺎﺭ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺎ ﻳﺎﺩﺁﻭﺭﻯ ﮔﺬﺷﺘﻪ ﻯ ﺁﻧﺎﻥ ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﺯ ﺍﻭﺍﻣﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﻳﺎﺭﻯ ﺩﻳﻦ ﺧﺪﺍ‪ ،‬ﺗﻌﺠﺐ‬ ‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﻰ ﺗﻮﺟﻬﻰ ﺁﻧﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺍﺣﻘﺎﻕ ﺣﻖ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻛﻪ ﺣﺘﻰ ﭘﺲ ﺍﺯ ﺩﺍﺩﺧﻮﺍﻫﻰ ﻭ ﻓﺮﻳﺎﺩ ﻛﻤﻚ‬ ‫ﻃﻠﺒﻰ ﻛﺴﻰ ﺍﻋﺘﻨﺎ ﻧﻤﻰ ﻛﻨﺪ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺫﻛﺮ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺗﻮﺳﻂ ﺍﺑﻮﺑﻜﺮ ﻭ ﺟﻮﺍﺏ ﺁﻥ‬ ‫ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﻓﺮﺻﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻭ ﺩﺭ ﺳﺨﻨﺎﻧﻰ ﻛﻮﺗﺎﻩ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺧﻮﺩ ﺭﺍ ﻣﺒﻨﻰ ﺑﺮ ﺍﺭﺙ ﻧﺒﺮﺩﻥ ﺍﺯ ﺍﻧﺒﻴﺎ ﻣﻄﺮﺡ ﻛﺮﺩ ﻭ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻛﻪ ﻣﻦ ﻏﺼﺐ‬ ‫ﻓﺪﻙ ﺭﺍ ﺑﺎ ﻣﺸﻮﺭﺕ ﻭ ﺗﻮﺍﻓﻖ ﻣﺴﻠﻤﻴﻦ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻡ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺿﻤﻦ ﺍﻳﻨﻜﻪ ﺳﺎﺣﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺍﺯ ﻣﺨﺎﻟﻔﺖ ﻗﺮﺁﻥ ﻣﻨﺰﻩ ﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﺭﺙ ﺍﻧﺒﻴﺎ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﺛﺎﺑﺖ ﻛﺮﺩﻧﺪ ﻛﻪ ﻫﻴﭻ ﺍﺳﺘﺜﻨﺎﻳﻰ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﺍﺭﺙ ﺑﺮﺍﻯ ﻫﻴﭻ ﻛﺲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺗﻤﺴﻚ ﺑﻪ ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﻴﻦ ﻭ ﺟﻮﺍﺏ ﺁﻥ‬ ‫ﺍﻳﻦ ﺑﺎﺭ ﺍﺑﻮﺑﻜﺮ ﺍﻗﺮﺍﺭ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺟﻮﺍﺏ ﻋﺎﺟﺰﻡ ﻭ ﻓﻘﻂ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﺑﻴﻦ ﺧﻮﺩ ﻭ ﺗﻮ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﻣﻦ ﺩﺭ ﻭﺍﻗﻊ ﺩﺳﺘﻮﺭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺟﺮﺍ ﻛﺮﺩﻩ ﺍﻡ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﻄﺎﺏ ﺭﺍ ﻣﺘﻮﺟﻪ ﻣﺴﻠﻤﻴﻦ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺸﺪﺕ ﺁﻧﺎﻥ ﺭﺍ ﻛﻪ ﺑﻪ ﺳﻮﻯ ﺳﺨﻦ ﺑﺎﻃﻞ ﺭﻭﻯ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻣﻮﺭﺩ ﻣﺆﺍﺧﺬﻩ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﻋﺬﺍﺏ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﻭ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﮔﺮ ﻣﺮﺩﻡ ﻫﻢ ﺑﻪ ﺁﻥ ﺭﺍﺿﻰ ﻧﺒﺎﺷﻨﺪ ﺧﺪﺍ ﺭﺍﺿﻰ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ‬ ‫ﺗﺼﻤﻴﻢ ﺷﻤﺎ ﺭﺍ ﺧﻮﺏ ﻣﻰ ﺩﺍﻧﻢ‪ ،‬ﻭﻟﻰ ﺧﻮﺍﺳﺘﻢ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻛﻨﻢ ﻭ ﻣﺮﺩﻡ ﻭﺍﻗﻌﻴﺖ ﺭﺍ ﺑﺪﺍﻧﻨﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮﺍﻯ ﺣﺴﺎﺏ ﺁﻣﺎﺩﻩ ﺑﺎﺷﻨﺪ‪.‬‬

‫ﻏﺪﻳﺮ ﺣﺠﺖ ﻧﻬﺎﻳﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﺭﺍﻩ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺧﺎﻧﻪ ﺭﺍﻓﻊ ﺑﻦ ﺭﻓﺎﻋﻪ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﺳﺨﻦ ﺑﻪ ﻇﺎﻫﺮ ﺯﻳﺒﺎ ﻛﻪ ﺩﺭ ﺍﺫﻫﺎﻥ ﻋﻤﻮﻣﻰ ﻣﺆﺛﺮ‬ ‫ﻼ ﻣﺎ ﺭﺍ ﺁﮔﺎﻩ ﻧﻜﺮﺩ ﺗﺎ ﺩﺭ ﺧﻼﻓﺖ ﺑﺎ ﺩﻳﮕﺮﻯ ﺑﻴﻌﺖ ﻧﻜﻨﻴﻢ ﻭ‬ ‫ﺑﻮﺩ ﺗﻘﺼﻴﺮ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺮﺍﺭ ﺩﺍﺩ ﻛﻪ ﭼﺮﺍ ﺁﻧﺤﻀﺮﺕ ﻗﺒ ً‬ ‫ﻛﺎﺭ ﺑﻪ ﺍﻳﻨﺠﺎ ﻧﺮﺳﺪ!!! ﺣﻀﺮﺕ ﺑﺎ ﻏﻀﺐ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪ :‬ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﻯ ﻏﺪﻳﺮ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ﻋﺬﺭﻯ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﻋﺘﺮﺍﺽ ﺍﻡ ﺳﻠﻤﻪ‬ ‫ﺳﭙﺲ ﺍﻡ ﺳﻠﻤﻪ ﺳﺮ ﺍﺯ ﺣﺠﺮﻩ ﺍﺵ ﺑﻴﺮﻭﻥ ﻛﺮﺩ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﻣﺮﺩﻣﻰ ﻛﻪ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ ﻯ ﺧﺎﺻﻰ ﺑﻪ ﭘﺎﻳﺎﻥ‬ ‫ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻄﺎﻟﺒﻰ ﺗﻮﺑﻴﺦ ﺁﻣﻴﺰ ﮔﻔﺖ ﻛﻪ ﻣﻠﺨﺺ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬ ‫ﺁﻳﺎ ﺑﺎ ﻣﺜﻞ ﻓﺎﻃﻤﻪ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺮﺧﻮﺭﺩ ﻣﻰ ﺷﻮﺩ؟ ﺁﻳﺎ ﺷﻤﺎ ﺁﻣﺪﻩ ﺍﻳﺪ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺣﻜﻢ ﺩﻳﻨﺶ ﺭﺍ ﻳﺎﺩ ﺩﻫﻴﺪ؟ ﺁﻳﺎ ﻣﺜﻞ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺁﻧﭽﻪ ﺣﻘﺶ ﻧﺒﺎﺷﺪ ﻃﻠﺐ ﻣﻰ ﻛﻨﺪ؟ ﻋﻨﺎﻳﺖ ﺧﺎﺹ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺍﻳﺪ؟‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۲۷‬‬

‫ﻧﺘﺎﻳﺞ ﻓﻜﺮﻯ ﺧﻄﺎﺑﻪ ﻯ ﻓﺎﻃﻤﻪ‬ ‫ﻼ ﻏﺎﻓﻠﮕﻴﺮ ﺷﺪﻧﺪ ﻭ ﺁﻧﭽﻪ ﺣﺎﺿﺮ ﺑﻪ ﮔﻔﺘﻨﺶ ﻧﺒﻮﺩﻧﺪ ﺑﺮ ﺯﺑﺎﻥ ﺧﻮﺩ ﺟﺎﺭﻯ‬ ‫ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﻣﺠﻠﺲ ﺑﺪﻭﻥ ﺧﻮﺍﺳﺖ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﺗﺸﻜﻴﻞ ﺷﺪ ﻭ ﻛﺎﻣ ً‬ ‫ﻛﺮﺩﻧﺪ ﻭ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﺣﻘﺎﻳﻖ ﺭﺍ ﻓﻬﻤﻴﺪﻧﺪ ﻭ ﻫﻤﺎﻧﮕﻮﻧﻪ ﺛﺒﺖ ﺷﺪ ﺗﺎ ﺁﻳﻨﺪﮔﺎﻥ ﻫﻢ ﺑﺪﺍﻧﻨﺪ ﻭ ﺣﻖ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺣﻖ ﻛﺸﻰ ﺩﺷﻤﻨﺶ ﺑﺮ‬ ‫ﺟﻬﺎﻧﻴﺎﻥ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ‪.‬‬

‫ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺑﺮﺍﻯ ﺯﻧﺎﻥ ﻋﻴﺎﺩﺕ ﻛﻨﻨﺪﻩ‬ ‫]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 140‬ﺡ ‪[ .30‬ﺍﻭﻟﻴﻦ ﺍﺛﺮ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺯﻧﺎﻥ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ ﺍﺯ ﺍﻳﻦ ﻣﺪﺗﻰ ﻛﻪ ﻫﻴﭻ‬ ‫ﻳﺎﺩﻯ ﺍﺯ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﻋﻴﺎﺩﺕ ﺣﻀﺮﺕ ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﺣﺎﻟﺘﺎﻥ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﺣﻀﺮﺕ‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﺩﻧﻴﺎﻳﻰ ﻛﻪ ﺑﺎ ﺷﻤﺎ ﺑﺎﺷﻢ ﻣﺘﻨﻔﺮﻡ ﻭ ﺁﻥ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﺍﻡ‪ ،‬ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﺍﻥ ﺷﻤﺎ ﻏﻀﺒﻨﺎﻛﻢ‪ .‬ﻧﻨﮓ ﺑﺮ ﻛُﻨﺪ ﺷﺪﻥ ﺷﻤﺸﻴﺮ ﻭ ﺗﺰﻟﺰﻝ ﻓﻜﺮ!! ﻭ‬ ‫ﺍﻯ ﺑﺮ ﺁﻧﺎﻥ! ﺧﻼﻓﺖ ﺭﺍ ﺍﺯ ﻛﻮﻫﻬﺎﻯ ﺑﻠﻨﺪ ﺭﺳﺎﻟﺖ ﺑﻪ ﻛﺠﺎ ﻛﺸﺎﻧﺪﻧﺪ؟ ﺍﺯ ﺍﺑﻮﺍﻟﺤﺴﻦ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﭼﻪ ﭼﻴﺰﻯ ﺭﺍ ﻧﻤﻰ ﭘﺴﻨﺪﻳﺪﻧﺪ؟ ﺟﺰ ﺻﻼﺑﺖ‬ ‫ﺷﻤﺸﻴﺮﺵ ﻭ ﺑﻰ ﭘﺮﻭﺍﺋﻰ ﺍﻭ ﺍﺯ ﻣﺮگ ﻭ ﺷﺪﺕ ﺣﻤﻠﻪ ﻫﺎ ﻭ ﺑﺮﺧﻮﺭﺩﻫﺎﻯ ﻋﺒﺮﺕ ﺁﻣﻮﺯ ﺍﻭ ﺩﺭ ﺟﻨﮓ‪ ،‬ﻭ ﺍﺯ ﺗﺒﺤﺮ ﺍﻭ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍﻭﻧﺪ ﻭ ﻏﻀﺐ ﺍﻭ‬ ‫ﺩﺭ ﺍﻣﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺑﻪ ﺧﺪﺍ ﺳﻮﮔﻨﺪ‪ ،‬ﺍﮔﺮ ﻣﻬﺎﺭﻯ ﺭﺍ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﻭ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺳﭙﺮﺩﻩ ﺑﻮﺩ ﺩﺭ ﺩﺳﺖ ﺍﻭ ﺑﺎﻗﻰ ﻣﻰ ﮔﺬﺍﺭﺩﻧﺪ ﺑﻪ‬ ‫ﺑﻬﺘﺮﻳﻦ ﻭﺟﻬﻰ ﺁﻧﺮﺍ ﺍﺩﺍﺭﻩ ﻣﻰ ﻛﺮﺩ ﻭ ﺍﮔﺮ ﺧﻼﻓﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﻰ ﺳﭙﺮﺩﻧﺪ ﺑﺮﻛﺎﺕ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺑﺮ ﺁﻧﺎﻥ ﮔﺸﻮﺩﻩ ﻣﻰ ﺷﺪ‪.‬‬ ‫ﺑﻪ ﻛﺪﺍﻡ ﺳﻮ ﺭﻭﻯ ﺁﻭﺭﺩﻧﺪ؟! ﻭ ﺑﺮ ﺿﺪ ﻛﺪﺍﻣﻴﻦ ﺫﺭﻳﻪ ﺍﻯ ﺍﻗﺪﺍﻡ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮ ﺁﻧﺎﻥ ﭼﻴﺮﻩ ﺷﺪﻧﺪ؟! ﺑﻴﻨﻰ ﺷﺎﻥ ﺑﺮ ﺧﺎﻙ ﻣﺎﻟﻴﺪﻩ ﺑﺎﺩ ﻭ ﭘﺸﻴﻤﺎﻥ ﺷﻮﻧﺪ‬ ‫ﻗﻮﻣﻰ ﻛﻪ ﮔﻤﺎﻥ ﻣﻰ ﻛﻨﻨﺪ ﻛﺎﺭ ﺩﺭﺳﺘﻰ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﻻ ﻳﺰﺍﻟﻰ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻫﻢ ﺍﻛﻨﻮﻥ ﻓﺘﻨﻪ ﺑﺎﺭ ﺩﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﭘﺲ ﺯﻣﺎﻥ ﻛﻮﺗﺎﻫﻰ ﺛﻤﺮﻩ‬ ‫ﺍﺵ ﻇﺎﻫﺮ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺁﻥ ﻛﺎﺳﻪ ﺍﻯ ﻟﺒﺮﻳﺰ ﺍﺯ ﺧﻮﻥ ﺗﺎﺯﻩ ﻭ ﺳﻢ ﺗﻠﺦ ﻛﺸﻨﺪﻩ ﻣﻰ ﺩﻭﺷﻴﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺳﺖ ﻛﻪ ﺁﻳﻨﺪﮔﺎﻥ ﺍﺯ ﻧﺘﻴﺠﻪ ﻯ ﺁﻧﭽﻪ ﭘﻴﺸﻴﻨﻴﺎﻥ‬ ‫ﭘﺎﻳﻪ ﮔﺬﺍﺭﺩﻩ ﺍﻧﺪ ﺁﮔﺎﻩ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬ ‫ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﻪ ﻣﻰ ﮔﻮﻳﺪ‪ :‬ﺯﻧﺎﻥ ﻋﻴﺎﺩﺕ ﻛﻨﻨﺪﻩ ﻓﺮﻣﺎﻳﺸﺎﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﺧﻮﺩ ﺑﺎﺯﮔﻮ ﻛﺮﺩﻧﺪ‪ .‬ﭘﻴﺮﻭ ﺁﻥ ﻋﺪﻩ ﺍﻯ ﺍﺯ‬ ‫ﺑﺰﺭﮔﺎﻥ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﺑﻌﻨﻮﺍﻥ ﻋﺬﺭﺧﻮﺍﻫﻰ ﻧﺰﺩ ﺣﻀﺮﺕ ﺁﻣﺪﻩ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺳﻴﺪﺓﺍﻟﻨﺴﺎء‪ ،‬ﺍﮔﺮ ﺍﺑﻮﺍﻟﺤﺴﻦ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﻗﺒﻞ‬ ‫ﺍﺯ ﺁﻧﻜﻪ ﭘﻴﻤﺎﻧﻰ ﺑﺒﻨﺪﻳﻢ ﺑﻤﺎ ﻳﺎﺩﺁﻭﺭ ﻣﻰ ﺷﺪ ﺳﺮﺍﻍ ﺩﻳﮕﺮﻯ ﻧﻤﻰ ﺭﻓﺘﻴﻢ‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﻣﻦ ﺩﻭﺭ ﺷﻮﻳﺪ )ﺑﺲ ﻛﻨﻴﺪ(‪ ،‬ﻛﻪ ﺑﺎ‬ ‫ﺑﻬﺎﻧﻪ ﻫﺎﻯ ﺑﻴﻬﻮﺩﻩ ﺗﺎﻥ ﻋﺬﺭ ﺷﻤﺎ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ ﻭ ﺑﺎ ﻛﻮﺗﺎﻫﻰ ﻫﺎﻯ ﺷﻤﺎ ﺟﺎﻯ ﻫﻴﭻ ﺳﺨﻨﻰ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ!‬ ‫ﻧﺎﻣﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻏﺼﺐ ﻓﺪﻙ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 140‬ﺡ ‪[ .30‬ﺍﺳﻨﺎﺩ ﺗﺎﺭﻳﺨﻰ ﺑﻪ ﮔﻮﻧﻪ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺑﺎﻗﻰ ﻣﻰ‬ ‫ﻣﺎﻧﻨﺪ ﻭ ﭘﺮﺩﻩ ﺍﺯ ﺟﻮﺍﻧﺐ ﻣﺒﻬﻢ ﻣﺎﺟﺮﺍﻫﺎ ﺑﺮﻣﻰ ﺩﺍﺭﻧﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺟﻠﻮﻩ ﻫﺎ ﻧﺎﻣﻪ ﻫﺎﻯ ﺑﺰﺭﮔﺎﻥ ﻣﻠﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻫﺮ ﻗﻮﻣﻰ ﺍﺯ ﺍﺣﺘﺮﺍﻡ ﺧﺎﺻﻰ‬ ‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻭﺝ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ‪ ،‬ﻭ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻏﺎﺻﺒﻴﻦ ﻣﺸﻐﻮﻝ ﻗﺪﺭﺕ ﻧﻤﺎﻳﻰ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺎﻣﻪ ﺍﻯ ﺑﺎ ﻣﻀﺎﻣﻴﻦ ﻋﺎﻟﻰ ﺑﺮﺍﻯ ﺍﺑﻮﺑﻜﺮ‬ ‫ﻧﻮﺷﺖ ﻛﻪ ﺷﺎﻳﺪ ﺍﻭ ﺍﺯ ﺩﺭﻙ ﺑﻌﻀﻰ ﺟﻤﻼﺕ ﺁﻥ ﻋﺎﺟﺰ ﺑﻮﺩ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻳﻦ ﻧﺎﻣﻪ ﺭﺍ ﺣﻀﺮﺕ ﻫﻨﮕﺎﻣﻰ ﻧﻮﺷﺖ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﭘﺲ ﺍﺯ ﺗﺜﺒﻴﺖ ﻏﺼﺐ ﻓﺪﻙ ﺑﺮﻓﺮﺍﺯ ﻣﻨﺒﺮ ﺭﻓﺖ ﻭ ﺑﺎ ﺍﻇﻬﺎﺭ ﻗﺪﺭﺕ ﺳﺨﻨﺎﻥ ﻧﺎﺭﻭﺍﻳﻰ ﻧﺴﺒﺖ ﺑﻪ ﻣﻘﺎﻡ‬ ‫ﺷﺎﻣﺦ ﻭﻻﻳﺖ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ‪ ] .‬ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﺑﺨﺶ ﺳﻮﻡ ﺍﻳﻦ ﻛﺘﺎﺏ ﺁﻣﺪﻩ ﺍﺳﺖ‪[.‬ﺣﻀﺮﺕ ﻣﻄﺎﻟﺒﻰ ﺩﺭ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺍﺯ‬ ‫ﻛﻴﻔﻴﺖ ﺧﻄﺎﺏ ﺣﻀﺮﺕ ﺩﺭ ﺗﻌﺠﺐ ﻓﺮﻭﻣﺎﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺧﻮﺩ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﻛﺮﺩ‪.‬‬ ‫ﻋﻴﻦ ﻧﺎﻣﻪ ﻯ ﺣﻀﺮﺕ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫ﺑﻰ ﺍﻧﺼﺎﻓﻰ ﻣﺮﺩﻡ ﺑﺎ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﺍﻣﻮﺍﺝ ﻣﺘﻼﻃﻢ ﻓﺘﻨﻪ ﻫﺎ ﺭﺍ ﺑﺎ ﻛﺸﺘﻰ ﻫﺎﻯ ﻧﺠﺎﺕ ﭘﻴﻤﻮﺩﻧﺪ‪ .‬ﻭﻟﻰ ﺗﺎﺝ ﺍﻓﺘﺨﺎﺭ ﺻﺎﺣﺒﺎﻥ ﻋﻈﻤﺖ ﺭﺍ ﺑﺎ ﺍﺟﺘﻤﺎﻉ ﺍﻫﻞ ﻣﻜﺮ ﻭ ﻏﺪﺭ ﭘﺎﺋﻴﻦ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ‬ ‫ﻧﻮﺭ ﻣﺮﻛﺰ ﺍﻧﻮﺍﺭ ﺍﺳﺘﻔﺎﺩﻩ ﺑﺮﺩﻧﺪ ﻭﻟﻰ ﻣﻴﺮﺍﺙ ﭘﺎﻛﺎﻥ ﺍﺑﺮﺍﺭ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺴﻤﺖ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﻏﺼﺐ ﺑﺨﺸﻮﺩﻩ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ )ﻳﻌﻨﻰ‬ ‫ﻓﺪﻙ( ﺳﻨﮕﻴﻨﻰِ ﻭﺯﺭ ﻭ ﻭﺑﺎﻝ ﺁﻥ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺧﺮﻳﺪﻧﺪ‪.‬‬ ‫ﺍﮔﺮ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩ ﺷﻮﺩ ﺳﺮﻫﺎﻯ ﺷﻤﺎ ﺭﺍ‪...‬‬ ‫ﺷﻤﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﻢ ﻛﻪ ﺑﺎ ﻛﻮﺭ ﺩﻟﻰ ﺩﺭ ﺣﺮﻛﺘﻴﺪ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺷﺘﺮ )ﺑﺎ ﭼﺸﻢ ﺑﺴﺘﻪ( ﺩﻭﺭ ﺁﺳﻴﺎﺏ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺑﺨﺪﺍ ﻗﺴﻢ‪ ،‬ﺍﮔﺮ ﺑﻪ ﻣﻦ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩ ﺷﻮﺩ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻧﭽﻪ ﺑﺪﺍﻥ ﻋﻠﻢ ﻧﺪﺍﺭﻳﺪ‪ ،‬ﺳﺮﻫﺎﻯ ﺷﻤﺎ ﺭﺍ ﺑﺎ ﺷﻤﺸﻴﺮﻫﺎﻯ ﺑﺮﻧﺪﻩ ﻯ ﺁﻫﻨﻴﻦ ﻣﺎﻧﻨﺪ ﺩﺍﻧﻪ ﻯ ﭼﻴﺪﻩ ﺍﺯ ﺗﻨﺘﺎﻥ ﺩﻭﺭ ﻣﻰ ﻛﻨﻢ ﻭ ﺟﻤﺠﻤﻪ ﻫﺎﻯ‬ ‫ﺷﺠﺎﻋﺎﻧﺘﺎﻥ ﺭﺍ ﺁﻧﻄﻮﺭ ﺍﺯ ﺟﺎ ﻣﻰ ﻛﻨﻢ ﻛﻪ ﮔﻮﺷﻪ ﻯ ﭼﺸﻤﺎﻧﺘﺎﻥ ﺭﺍ )ﺍﺯ ﺷﺪﺕ ﮔﺮﻳﻪ( ﻣﺠﺮﻭﺡ ﻛﻨﻢ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻭﺣﺸﺖ ﺑﻴﻨﺪﺍﺯﻡ‪ .‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﻣﺮﺍ ﻣﻰ‬ ‫ﺷﻨﺎﺳﻴﺪ ﻫﻼﻙ ﻛﻨﻨﺪﻩ ﻯ ﻟﺸﮕﺮﻫﺎ ﻭ ﻧﺎﺑﻮﺩ ﻛﻨﻨﺪﻩ ﻯ ﺟﻨﮕﺠﻮﻳﺎﻥ ﻭ ﺍﺯ ﺑﻴﻦ ﺑﺮﻧﺪﻩ ﻯ ﺑﺰﺭﮔﺎﻧﺘﺎﻥ ﻭ ﺧﺎﻣﻮﺵ ﻛﻨﻨﺪﻩ ﻯ ﻏﺎﺋﻠﻪ ﻫﺎﺗﺎﻥ ﻭ ﻗﺎﺗﻞ‬ ‫ﺷﺠﺎﻋﺎﻧﺘﺎﻥ ﺑﻮﺩﻩ ﺍﻡ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻬﺎﻳﻰ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﻳﺘﺎﻥ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻳﺪ‪.‬‬ ‫ﻣﻦ ﻫﻤﺎﻥ ﺭﻓﻴﻖ ﺩﻳﺮﻭﺯ ﺷﻤﺎ ﻫﺴﺘﻢ‪ .‬ﻗﺴﻢ ﺑﻪ ﺟﺎﻥ ﭘﺪﺭﻡ‪ ،‬ﻧﺨﻮﺍﺳﺘﻴﺪ ﺧﻼﻓﺖ ﻭ ﻧﺒﻮﺕ ﺩﺭ ﻣﺎ ﺑﺎﺷﺪ ﭼﺮﺍ ﻛﻪ ﻛﻴﻨﻪ ﻫﺎﻯ ﺑﺪﺭ ﻭ ﺧﻮﻧﻬﺎﻯ ﺍُﺣﺪ ﺭﺍ ﺑﻪ ﻳﺎﺩ‬ ‫ﻣﻰ ﺁﻭﺭﻳﺪ!‬

‫ﺳﻜﻮﺕ ﻭ ﺳﺨﻦ ﻋﻠﻰ‬ ‫ﺍﮔﺮ ﺑﮕﻮﻳﻢ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﻤﺎ ﭼﻪ ﻣﻘﺪﺭ ﻛﺮﺩﻩ ﺍﺳﺘﺨﻮﺍﻥ ﺳﻴﻨﻪ ﻫﺎﻳﺘﺎﻥ ﻫﻤﭽﻮﻥ ﺩﻧﺪﺍﻧﻪ ﻫﺎﻯ ﭼﺮﺥ ﺁﺳﻴﺎﺏ ﺑﻪ ﺗﻨﺘﺎﻥ ﻓﺮﻭ ﻣﻰ ﻭﺭﺩ‪ .‬ﺍﮔﺮ‬ ‫ﺳﺨﻦ ﺑﮕﻮﻳﻢ ﻣﻰ ﮔﻮﺋﻴﺪ‪» :‬ﺣﺴﺪ ﻣﻰ ﻭﺭﺯﺩ«‪ ،‬ﻭ ﺍﮔﺮ ﺳﺎﻛﺖ ﺑﻤﺎﻧﻢ ﻣﻰ ﮔﻮﺋﻴﺪ‪» :‬ﻓﺮﺯﻧﺪ ﺍﺑﻰ ﻃﺎﻟﺐ ﺍﺯ ﻣﺮگ ﻣﻰ ﻫﺮﺍﺳﺪ«‪ .‬ﻫﻴﻬﺎﺕ‪ ،‬ﻫﻴﻬﺎﺕ ﻛﻪ ﭼﻨﻴﻦ‬ ‫ﺑﺎﺷﻢ‪ .‬ﺍﻛﻨﻮﻥ ﺑﻪ ﻣﻦ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﻦ ﻣﺮگ ﻣﻴﺮﺍﻧﻨﺪﻩ ﻫﺴﺘﻢ‪.‬‬ ‫ﻣﻨﻢ ﻛﻪ ﺩﺭ ﺷﺐ ﺁﺭﺍﻡ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻧﺪ ﺩﺭ ﺩﺭﻳﺎﻯ ﻣﺮگ ﺷﻨﺎﻭﺭ ﺑﻮﺩﻡ‪ .‬ﻣﻨﻢ ﺣﺎﻣﻞ ﺷﻤﺸﻴﺮ ﺳﻨﮕﻴﻦ ﻭ ﺩﻭ ﻧﻴﺰﻩ ﻯ ﺑﻠﻨﺪ‪ ،‬ﻭ ﺷﻜﻨﻨﺪﻩ ﻯ‬ ‫ﭘﺮﭼﻤﻬﺎ ﺩﺭ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺟﻨﮕﻬﺎ‪ .‬ﻣﻨﻢ ﺁﻧﻜﻪ ﺯﻧﮕﺎﺭ ﻧﺎﺭﺍﺣﺘﻰ ﻫﺎ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺑﻬﺘﺮﻳﻦ ﺧﻼﻳﻖ )ﻳﻌﻨﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ( ﻣﻰ ﺯﺩﻭﺩ‪ .‬ﻣﺎﺩﺭ‬ ‫ﺑﻪ ﻋﺰﺍﻳﺘﺎﻥ ﺑﻨﺸﻴﻨﺪ! ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﭘﺴﺮ ﺍﺑﻮﻃﺎﻟﺐ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮگ ﺍﺯ ﻓﺮﺯﻧﺪ ﺑﻪ ﺳﻴﻨﻪ ﻯ ﻣﺎﺩﺭﺵ ﻣﺄﻧﻮﺱ ﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﮔﺮ ﺣﻘﻴﻘﺖ ﻭ ﺑﺎﻃﻦ ﻣﺮﺩﻡ ﺑﻴﺎﻥ ﺷﻮﺩ‬ ‫ﺍﮔﺮ ﺁﻧﭽﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻛﺘﺎﺑﺶ ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﻤﺎ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﻇﺎﻫﺮ ﻛﻨﻢ ﻫﻤﭽﻮﻥ ﻃﻨﺎﺑﻰ ﻛﻪ ﺩﺭ ﭼﺎﻫﻰ ﻋﻤﻴﻖ ﻟﺮﺯﺍﻥ ﺑﺎﺷﺪ ﻣﻀﻄﺮﺏ ﻣﻰ ﺷﻮﻳﺪ ﻭ ﺍﺯ‬ ‫ﺧﺎﻧﻪ ﻫﺎﻳﺘﺎﻥ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ﻣﻰ ﮔﺬﺍﺭﻳﺪ ﻭ ﺳﺮﮔﺮﺩﺍﻥ ﻣﻰ ﺷﻮﻳﺪ! ﻭﻟﻰ ﻣﻦ ﺁﻧﭽﻪ ﺩﺭ ﺳﻴﻨﻪ ﺩﺍﺭﻡ ﺗﺤﻤﻞ ﻣﻰ ﻛﻨﻢ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺎ ﺩﺳﺘﻰ ﺑﺮﻳﺪﻩ ﺍﺯ ﻟﺬﺍﺕ‬ ‫ﺷﻤﺎ ﻭ ﺧﺎﻟﻰ ﺍﺯ ﺳﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘﻪ ﻫﺎﻯ ﺷﻤﺎ ﻣﻼﻗﺎﺕ ﻛﻨﻢ‪.‬‬ ‫ﻣﺜﻞ ﺩﻧﻴﺎﻯ ﺷﻤﺎ ﻧﺰﺩ ﻣﻦ ﻫﻤﭽﻮﻥ ﺍﺑﺮﻯ ﺍﺳﺖ ﻛﻪ ﺑﺎﻻ ﻭ ﺑﺎﻻﺗﺮ ﻣﻰ ﺭﻭﺩ ﻭ ﻏﻠﻴﻆ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻣﻰ ﻳﺎﺑﺪ‪ ،‬ﻭﻟﻰ ﺩﻭﺑﺎﺭﻩ ﺍﺯ ﻫﻢ ﻣﻰ ﭘﺎﺷﺪ ﻭ‬ ‫ﺁﺳﻤﺎﻥ ﺻﺎﻑ ﭘﻴﺪﺍ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺁﺭﺍﻡ ﺑﺎﺷﻴﺪ‪ ،‬ﺑﺰﻭﺩﻯ ﮔﺮﺩ ﻭ ﻏﺒﺎﺭ ﻣﻰ ﻧﺸﻴﻨﺪ ﻭ ﺛﻤﺮﻩ ﻯ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺗﻠﺦ ﻣﻰ ﻳﺎﺑﻴﺪ ﻭ ﻳﺎ ﺛﻤﺮﻩ ﻯ ﻛﺎﺷﺘﻪ ﻯ ﺩﺳﺖ ﺧﻮﺩ ﺭﺍ ﻣﻴﻮﻩ ﺍﻯ ﻛﺸﻨﺪﻩ ﻭ ﺳﻤﻰ‬ ‫ﻗﺎﺗﻞ ﺧﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻗﻀﺎﻭﺕ ﻣﺎ ﻭ ﭘﻴﺎﻣﺒﺮ ﺑﻌﻨﻮﺍﻥ ﺧﺼﻢ ﺷﻤﺎ ﻭ ﻗﻴﺎﻣﺖ ﺑﺮﺍﻯ ﻣﺤﻞ ﻣﺨﺎﺻﻤﻪ ﻛﺎﻓﻰ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺩﺭ ﻗﻴﺎﻣﺖ ﻏﻴﺮ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺭﺣﻤﺘﺶ‬ ‫ﺩﻭﺭ ﻧﻤﻰ ﻛﻨﺪ ﻭ ﺟﺰ ﺷﻤﺎ ﺭﺍ ﻫﻼﻙ ﻧﻤﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﻬﺪﻯ‪.‬‬

‫ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﺎﻣﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻭ ﻗﺘﻰ ﺍﺑﻮﺑﻜﺮ ﻧﺎﻣﻪ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭﺣﺸﺖ ﻭ ﺭﻋﺐ ﺷﺪﻳﺪﻯ ﺍﻭ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ‪ :‬ﻋﺠﻴﺐ ﺍﺳﺖ! ﭼﻪ ﺟﺮﺃﺗﻰ ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﺩﺍﺭﺩ ﻛﻪ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ؟!‬ ‫ﺁﺧﺮﻳﻦ ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻓﺪﻙ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 182‬ﺡ ‪[ .38‬ﺍﻳﻨﻚ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺪﻙ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﻭ ﺩﻳﮕﺮ‬ ‫ﺳﺨﻨﻰ ﺍﺯ ﺁﻥ ﻧﻤﻰ ﮔﻮﻳﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺯﻧﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻋﻴﺎﺩﺕ ﻧﺰﺩ ﺣﻀﺮﺕ ﺁﻣﺪ‪ ،‬ﻭﻟﻰ ﺍﺯ ﻧﻈﺮ ﮔﺮﺍﻳﺶ ﺑﻪ ﺳﻤﺖ ﺩﺷﻤﻦ ﻣﺘﻤﺎﻳﻞ ﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ ﺑﻌﻨﻮﺍﻥ‬ ‫ﺁﺧﺮﻳﻦ ﺳﺨﻨﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻪ ﺍﻭ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩ‪:‬‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﺎ ﺟﺮﺃﺕ ﺗﻤﺎﻡ ﻓﺪﻙ ﺭﺍ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺁﻩ ﻛﻪ ﭼﻪ ﻣﻠﻚ )ﺑﺎ ﺑﺮﻛﺘﻰ( ﺑﻮﺩ! ﻓﺪﻙ ﺍﻋﻄﺎﻳﻰ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﻣﻨﺎﺟﺎﺕ ﻛﻨﻨﺪﻩ ﻯ ﺑﺎ ﺧﺪﺍ ﻭ ﻭﻓﺎﺩﺍﺭ ﺑﻮﺩ ﻛﻪ ﺁﻧﺮﺍ ﺑﺮﺍﻯ ﻗﻮﺕ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺯ ﻧﺴﻞ ﺍﻭ ﻭ ﺧﻮﺩﻡ ﺑﻪ ﻣﻦ ﺑﺨﺸﻴﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻄﻠﺐ ﺭﺍ ﺧﺪﺍ ﻣﻰ ﺩﺍﻧﺴﺖ ﻭ ﺍﻣﻴﻦ ﺍﻭ ﺷﺎﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻛﻨﻮﻥ ﺍﮔﺮ ﻗﻮﺕ ﺯﻧﺪﮔﻰ ﺭﺍ ﺍﺯ ﻣﻦ ﺑﻪ ﺯﻭﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻟﻘﻤﻪ ﻯ ﻣﺨﺘﺼﺮ ﺭﺍ ﻫﻢ ﺍﺯ ﻣﻦ ﻣﺎﻧﻊ ﺷﺪﻧﺪ‪،‬‬ ‫ﻣﻦ ﺻﺒﺮ ﺑﺮ ﺍﻳﻦ ﻇﻠﻢ ﺭﺍ ﺑﺎﻋﺚ ﺗﻘﺮﺏ ﺑﻪ ﺩﺭﮔﺎﻩ ﺍﻟﻬﻰ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻰ ﺩﺍﻧﻢ‪ ،‬ﻭ ﺧﻮﺭﻧﺪﮔﺎﻥ ﺁﻥ ﺑﻪ ﻇﻠﻢ‪ ،‬ﺁﻥ ﺭﺍ ﺷﻌﻠﻪ ﻭﺭ ﻛﻨﻨﺪﻩ ﻯ ﺣﻤﻴﻢ ﺩﺭ ﺷﻌﻠﻪ‬ ‫ﻫﺎﻯ ﺟﻬﻨﻢ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ‪.‬‬ ‫ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺍﻗﺪﺍﻣﺎﺕ ﺩﻗﻴﻘﻰ ﺑﻮﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ .‬ﺑﺮﻧﺎﻣﻪ ﻯ ﺁﻥ ﺍﺯ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﺩﺍﺩﻩ ﺷﺪ ﻭ ﻣﺠﺮﻯ ﺁﻥ ﻫﻢ ﺧﻮﺩ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺧﻂ ﺳﻴﺮﻯ ﻛﻪ ﺑﻪ ﺛﻤﺮ ﺭﺳﻴﺪ ﻧﺘﻴﺠﻪ ﺍﺵ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻠﻨﺪ ﻣﺪﺕ ﺗﺸﻴﻊ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻛﻪ ﺗﺎ ﻫﻤﻴﺸﻪ ﻛﻼﻣﺶ ﺳﻜﻪ ﻯ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺍﺳﺖ ﭼﺮﺍ ﻛﻪ‬ ‫ﻛﻼﻡ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺩﺷﻤﻦ ﻋﺎﺟﺰﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺗﻼﺷﻬﺎﻯ ﻣﺬﺑﻮﺣﺎﻧﻪ ﻯ ﺧﻮﺩ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﻏﺎﺻﺐ‬

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‫ﻓﺪﻙ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭ ﻳﺎ ﺑﺎﻃﻠﻰ ﻛﻪ ﺧﻮﺩ ﺍﺯ ﺑﻪ ﻣﻴﺎﻥ ﺁﻭﺭﺩﻧﺶ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﺩﻭﺑﺎﺭﻩ ﺍﺣﻴﺎ ﻛﻨﺪ‪ .‬ﻛﻼﻡ ﻓﺎﻃﻤﻪ ﻭ ﻋﻠﻰ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻧﻮﺭ ﺍﺳﺖ ﻭ ﺳﺨﻦ‬ ‫ﺩﺷﻤﻦ ﻇﻠﻤﺖ ﻭ ﺗﺎﺭﻳﻜﻰ‪ ،‬ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻇﻠﻤﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻮﺭ ﻣﺤﻮ ﺷﺪﻧﻰ ﺍﺳﺖ‪.‬‬

‫ﺍﻗﺪﺍﻣﺎﺕ ﻏﺎﺻﺒﻴﻦ ﭘﺲ ﺍﺯ ﺗﺜﺒﻴﺖ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﻣﺴﺌﻠﻪ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﺑﺴﻴﺎﺭ ﺣﺴﺎﺏ ﺷﺪﻩ ﻭ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺍﺯ ﺳﻮﻯ ﻏﺎﺻﺒﻴﻦ ﺍﻧﺠﺎﻡ ﺷﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺑﻪ ﻗﻴﻤﺖ ﮔﺮﺍﻧﻰ ﺗﻤﺎﻡ‬ ‫ﺷﺪ ﻭﺍﺯ ﭼﻨﺪ ﺳﻮ ﺑﻪ ﺁﺑﺮﻭ ﻭ ﺣﻴﺜﻴﺖ ﺳﺎﺧﺘﮕﻰ ﺧﻮﺩ ﻟﻄﻤﻪ ﺯﺩﻧﺪ‪ ،‬ﻭﻟﻰ ﺍﻳﻦ ﻛﺎﺭﻯ ﺑﻮﺩ ﻛﻪ ﺗﺼﻤﻴﻢ ﺩﺍﺷﺘﻨﺪ ﺁﻧﺮﺍ ﺑﻪ ﻫﺮ ﻗﻴﻤﺘﻰ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ .‬ﻟﺬﺍ ﻫﻴﭻ‬ ‫ﺳﺨﻦ ﺣﻘﻰ ﺭﺍ ﻧﻤﻰ ﭘﺬﻳﺮﻓﺘﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻋﻮﺍﻃﻒ ﻭ ﻗﻀﺎﻭﺕ ﻣﺮﺩﻡ ﻫﻴﭻ ﺍﺭﺟﻰ ﻧﻬﺎﺩﻩ ﻧﻤﻰ ﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺁﻥ ﺭﻭﺯﻫﺎ ﺑﺎ ﻫﺮ ﻣﺴﺌﻠﻪ ﺍﻯ ﻛﻪ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺖ ﭼﻨﻴﻦ ﺑﺮﺧﻮﺭﺩﻯ ﻣﻰ ﺷﺪ‪.‬‬ ‫ﺟﺎﻟﺐ ﺗﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺣﺘﺠﺎﺟﺎﺕ ﻗﺎﻃﻊ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﺮ ﺑﺎﺭ ﻣﻄﻠﺒﻰ ﺟﻌﻞ ﻣﻰ ﻛﺮﺩﻧﺪ ﻛﻪ ﻓﻘﻂ ﺧﻮﺩﺷﺎﻥ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻳﻚ‬ ‫ﻧﻔﺮ ﺍﺯ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ -‬ﺣﺘﻰ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺧﻮﺩﺷﺎﻥ‪ -‬ﺣﺎﺿﺮ ﻧﻤﻰ ﺷﺪﻧﺪ ﺑﻪ ﺩﺭﻭﻍ ﻫﻢ ﻛﻪ ﺷﺪﻩ ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ‪ ،‬ﻭ ﻟﺬﺍ‬ ‫ﺩﺳﺖ ﺑﻪ ﺩﺍﻣﺎﻥ ﻳﻚ ﻋﺮﺏ ﺑﻴﺎﺑﺎﻧﻰ ﻫﻤﭽﻮﻥ ﻣﺎﻟﻚ ﺑﻦ ﺍﻭﺱ ﺑﻦ ﺣﺪﺛﺎﻥ ﺷﺪﻧﺪ‪.‬‬

‫ﺁﻣﺎﺭﻯ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺕ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺷﺪﻩ ﻯ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ‪ ،‬ﻏﺎﺻﺒﻴﻦ ﻣﺮﺍﺣﻞ ﺯﻳﺮ ﺭﺍ ﺑﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﻃﻰ ﻛﺮﺩﻧﺪ ﺗﺎ ﺍﻳﻦ ﺣﻜﻢ ﺑﺎﻃﻞ ﺧﻮﺩ ﺭﺍ ﺗﺜﺒﻴﺖ ﻛﻨﻨﺪ‪:‬‬ ‫‪ .1‬ﺑﺮﺍﻯ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺯﻣﻴﻨﻪ ﻯ ﻛﺎﺭ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺍﺯ ﺣﻀﺮﺕ ﺳﺆﺍﻝ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .2‬ﺣﺪﻳﺜﻰ ﺟﻌﻞ ﻛﺮﺩﻧﺪ ﺗﺎ ﺩﺳﺘﺎﻭﻳﺰﻯ ﺑﺮﺍﻯ ﻛﺎﺭ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬ ‫‪ .3‬ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﺩﻭ ﺩﺧﺘﺮ ﺧﻮﺩ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺷﺎﻫﺪ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .4‬ﺩﺭ ﭼﻨﺪ ﻣﺮﺣﻠﻪ ﻯ ﺳﺎﺧﺘﮕﻰ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ ﻛﻪ ﻣﺘﻤﺎﻳﻞ ﺑﻪ ﺑﺎﺯﭘﺲ ﺩﺍﺩﻥ ﻓﺪﻙ ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﺑﺎﺯ ﻋﻘﺐ ﻧﺸﻴﻨﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺭﺳﻤ ًﺎ ﺳﻨﺪ ﺩﺳﺖ ﻧﻮﺷﺘﻪ ﻯ‬ ‫ﺧﻮﺩ ﺭﺍ ﭘﺎﺭﻩ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .5‬ﭘﺲ ﺍﺯ ﻧﺎﻣﻪ ﻯ ﺗﻬﺪﻳﺪﺁﻣﻴﺰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﻣﺸﻮﺭﺕ ﻧﺸﺴﺘﻨﺪ ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﺟﺪﻳﺪﻯ ﮔﺮﻓﺘﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺗﻬﺪﻳﺪ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .6‬ﭘﺲ ﺍﺯ ﺍﺣﺘﺠﺎﺝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﺗﺼﻤﻴﻢ ﺑﺮ ﻗﺘﻞ ﺁﻧﺤﻀﺮﺕ ﮔﺮﻓﺘﻨﺪ ﻭ ﺗﺎ ﻣﺮﺣﻠﻪ ﻯ ﺍﺟﺮﺍﻯ ﺁﻥ ﻫﻢ ﭘﻴﺶ ﺭﻓﺘﻨﺪ‪.‬‬ ‫‪ .7‬ﭘﺲ ﺍﺯ ﺧﻨﺜﻰ ﺷﺪﻥ ﺗﻮﻃﺌﻪ ﻯ ﻗﺘﻞ‪ ،‬ﺍﺑﻮﺑﻜﺮ ﺳﺨﻨﺎﻥ ﺗﻬﺪﻳﺪﺁﻣﻴﺰﻯ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﻡ‪ ،‬ﻭ ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻫﺎﻧﺖ ﺁﻣﻴﺰﻯ ﻧﺴﺒﺖ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺧﺎﺗﻤﻪ ﺑﺎ ﺩﺍﺩﻥ ﺳﻬﻤﻴﻪ ﺍﺯ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﺟﻠﺐ ﻛﺮﺩ‪.‬‬ ‫‪ .8‬ﻧﻴﺮﻧﮓ ﺩﻳﮕﺮ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﺭﺿﺎﻳﺖ ﻃﻠﺒﻰ ﻧﺰﺩ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭﻟﻰ ﭘﺸﻴﻤﺎﻥ ﺑﺎﺯﮔﺸﺘﻨﺪ‪.‬‬ ‫‪ .9‬ﺁﺧﺮﻳﻦ ﻧﻘﺸﻪ ﻯ ﺁﻧﺎﻥ ﺷﺮﻛﺖ ﺩﺭ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﻩ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺧﻮﺍﻧﺪﻥ ﻧﻤﺎﺯ ﺑﺮ ﺑﺪﻥ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩ‪ ،‬ﻛﻪ ﺑﺎ ﭘﻴﺶ ﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺍﺧﻔﺎء ﺩﻓﻦ ﻭ ﻗﺒﺮﺵ ﻧﻘﺸﻪ ﺑﻜﻠﻰ ﺧﻨﺜﻰ ﺷﺪ‪.‬‬

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‫ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻧُﻪ ﮔﺎﻧﻪ ﻧﺸﺎﻧﮕﺮ ﺍﺳﺮﺍﺭ ﺩﻳﮕﺮﻯ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﻭ ﮔﻮﺷﻪ ﻫﺎﻳﻰ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﺻﺪ ﺷﻮﻡ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺑﻪ ﺑﻴﺎﻥ ﻣﻔﺼﻞ ﺁﻧﻬﺎ ﻣﻰ‬ ‫ﭘﺮﺩﺍﺯﻳﻢ‪.‬‬

‫ﺳﺆﺍﻝ ﻏﺎﺻﺒﻴﻦ ﺍﺯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻗﺒﻞ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ‬ ‫]ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ :‬ﺝ ‪ 9‬ﺹ ‪ [ .39‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻗﺒﻞ ﺍﺯ ﺍﻗﺪﺍﻡ ﺑﻪ ﻏﺼﺐ ﻓﺪﻙ‪ ،‬ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﻛﻴﻔﻴﺖ ﺑﺮﺧﻮﺭﺩ ﺧﻮﺩ ﺭﺍ ﺗﻨﻈﻴﻢ ﻛﻨﻨﺪ‪ ،‬ﺿﻤﻦ ﺳﻨﺠﺶ‬ ‫ﺯﻣﻴﻨﻪ ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺁﻥ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻧﭽﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﭼﻪ ﻣﻰ ﮔﻮﻳﻰ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻣﺎ ﺑﻪ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻢ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺣﺘﻰ ﺁﻧﭽﻪ ﺩﺭ ﺧﻴﺒﺮ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﻰ‪ ،‬ﺣﺘﻰ ﺁﻧﭽﻪ ﺩﺭ ﺧﻴﺒﺮ ﺍﺳﺖ‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﺣﺘﻰ ﺁﻧﭽﻪ ﺩﺭ ﻓﺪﻙ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺁﺭﻯ‪ ،‬ﺣﺘﻰ‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﻓﺪﻙ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺑﺮﺁﺷﻔﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻧﺨﻮﺍﻫﺪ ﺷﺪ ﻣﮕﺮ ﺁﻧﻜﻪ ﮔﺮﺩﻧﻬﺎﻯ ﻣﺎ ﺑﺎ ﺍﺭ‪‬ﻩ ﻗﻄﻊ ﺷﻮﺩ!! ﻭ ﺑﺎ ﺍﻳﻦ ﮔﻔﺘﻪ ﺗﺼﻤﻴﻢ‬ ‫ﺟﺪﻯ ﺧﻮﺩ ﺑﺮ ﻏﺼﺐ ﻓﺪﻙ ﺭﺍ ﺻﺮﺍﺣﺘﺎً ﺍﻋﻼﻡ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺟﻌﻞ ﺣﺪﻳﺚ ﺑﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﻳﻜﻰ ﺍﺯ ﭘﻴﺶ ﺑﻴﻨﻰ ﻫﺎﻯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ‪ ،‬ﺁﻣﺎﺩﻩ ﺳﺎﺧﺘﻦ ﻣﺪﺭﻛﻰ ﺟﻌﻠﻰ ﺑﺮﺍﻯ ﻫﺪﻑ ﺷﻮﻣﺸﺎﻥ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺍﺯ ﻣﻄﺮﺡ‬ ‫ﻛﺮﺩﻥ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭﻫﻢ ﻭ ﺩﻳﻨﺎﺭﻯ ﺑﺎﻗﻰ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ ﻭ ﻓﻘﻂ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﻣﻰ‬ ‫ﮔﺬﺍﺭﻧﺪ‪ ،‬ﻭ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻫﺮ ﭼﻴﺰﻯ ﺍﺯ ﺍﻣﻮﺍﻝ ﺩﻧﻴﺎ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺑﺎﻗﻰ ﺑﻤﺎﻧﺪ ﻗﺎﺑﻞ ﺗﻤﻠﻚ ﻧﻴﺴﺖ ﻭ ﺻﺪﻗﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺑﺼﻮﺭﺕ ﺟﻤﻠﻪ‬ ‫ﻯ »ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻻﻧﺒﻴﺎء ﻻﻧﻮﺭﺙ‪ «...‬ﻣﻄﺮﺡ ﺷﺪ ﻭ ﻇﺎﻫﺮ ﻓﺮﻳﺒﻨﺪﻩ ﺍﻯ ﺩﺍﺷﺖ‪.‬‬

‫ﻇﺎﻫﺮ ﻓﺮﻳﺒﻨﺪﻩ ﻯ ﺣﺪﻳﺚ ﺟﻌﻠﻰ‬ ‫ﺍﻳﻦ ﻣﻔﺎﻫﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﭘﺮﺩﺍﺯﺵ ﺁﻥ ﻭﻗﺖ ﺯﻳﺎﺩﻯ ﺻﺮﻑ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻓﻜﺮﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺑﺮﺍﻯ ﺳﺎﺧﺘﻦ ﺁﻥ ﻛﻤﻚ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻇﺎﻫﺮ ﻓﺮﻳﺒﻨﺪﻩ ﺍﻯ‬ ‫ﺩﺍﺷﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺑﻮﻯ ﻗﺪﺍﺳﺖ ﻭ ﭘﺮﻫﻴﺰﻛﺎﺭﻯ ﺍﺯ ﺁﻥ ﺍﺳﺘﺸﻤﺎﻡ ﻣﻰ ﺷﺪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﭼﻮﻥ ﺩﺭﻭﻏﮕﻮ ﺣﺎﻓﻈﻪ ﻧﺪﺍﺭﺩ ﻭ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﻳﻚ ﺣﻘﻴﻘﺖ ﻧﻴﺴﺖ ﻛﻪ ﺑﺪﺍﻥ ﭘﺎﻳﺒﻨﺪ ﺑﺎﺷﻨﺪ‪ ،‬ﺩﺭ ﻣﻮﺍﺭﺩ ﻣﺨﺘﻠﻔﻰ ﻛﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺳﺎﺧﺘﮕﻰ ﺭﺍ‬ ‫ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﺑﺮﺍﺣﺘﻰ ﻛﻠﻤﺎﺗﻰ ﻛﻪ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺍﻫﺪﺍﻓﺸﺎﻥ ﻣﺆﺛﺮ ﺑﻮﺩ ﺑﺪﺍﻥ ﺍﺿﺎﻓﻪ ﻣﻰ ﻛﺮﺩﻧﺪ ﻳﺎ ﺻﻮﺭﺕ ﺁﻧﺮﺍ ﺗﻐﻴﻴﺮ ﻣﻰ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﺷﺎﻫﺪﺍﻥ ﺣﺪﻳﺚ ﺟﻌﻠﻰ]ﻛﺘﺎﺏ ﺳﻠﻴﻢ ‪ :‬ﺝ ‪ 2‬ﺹ ‪ .694‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[ .190 ،156 ،134‬ﻏﺎﺻﺒﻴﻦ ﻣﺤﻜﻢ ﻛﺎﺭﻯ ﻻﺯﻡ‬ ‫ﺑﺮﺍﻯ ﺭﺍﻫﻰ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻨﺪ ﭘﻴﺶ ﺑﻴﻨﻰ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺟﻌﻞ ﺣﺪﻳﺚ ﺑﻪ ﻓﺎﺻﻠﻪ ﻯ ﭼﻨﺪ ﺭﻭﺯ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺟﺮﻡ ﻧﺎﺑﺨﺸﻮﺩﻧﻰ ﺍﺳﺖ ﻭ ﺗﺜﺒﻴﺖ ﺁﻥ ﻧﻴﺰ ﻛﺎﺭ ﺁﺳﺎﻧﻰ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭ ﺟﺎﻳﻰ ﻛﻪ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺯﻣﺎﻥ ﺯﻳﺎﺩﻯ ﻫﻢ ﻧﮕﺬﺷﺘﻪ ﺑﻮﺩ ﻛﻪ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ ﻧﺴﺒﺖ ﺩﺍﺩﻥ ﭼﻨﻴﻦ‬ ‫ﺩﺭﻭﻍ ﺑﺰﺭﮔﻰ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺱ ﻧﺒﻮﻯ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺯﻣﻴﻨﻪ ﺳﺎﺯﻯ ﺩﺍﺷﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺷﺎﻫﺪ ﺑﺮ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩ ﻯ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﻛﺴﻰ ﺟﺰ ﻣﺠﻤﻮﻋﻪ ﻯ ﺩﺍﺧﻠﻰ ﺧﻮﺩ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻧﺪ ﻭ ﺷﺎﻫﺪ ﻣﺎﺟﺮﺍ ﺭﺍ ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﺑﻌﻨﻮﺍﻥ ﺩﻭ ﻫﻤﺴﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﻣﻨﻜﺮ ﺷﺪ ﺍﺩﻋﺎ ﻛﻨﻨﺪ ﺑﺨﺎﻃﺮ ﺍﺭﺗﺒﺎﻁ ﺑﻴﺸﺘﺮ ﺑﺎ ﺁﻧﺤﻀﺮﺕ‪ ،‬ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺟﺎﻳﻰ ﺷﻨﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺒﻮﺩﻩ ﺍﻧﺪ!‬ ‫ﻧﻜﺘﻪ ﻯ ﺟﺎﻟﺒﻰ ﻛﻪ ﺟﻠﺐ ﺗﻮﺟﻪ ﻣﻰ ﻛﻨﺪ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﺴﻰ ﻧﮕﻔﺖ‪ :‬ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﺩﻭ ﺯﻥ ﺟﻠﺐ ﻧﻔﻊ ﺑﺮﺍﻯ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ ﺩﺭ‬ ‫ﺣﺎﻟﻴﻜﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺷﻬﺎﺩﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﻓﺪﻙ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺻﺮﻳﺤﺎً ﮔﻔﺘﻨﺪ‪.‬‬

‫ﻳﻚ ﻋﺮﺏ ﺑﻴﺎﺑﺎﻧﻰ ﺑﻌﻨﻮﺍﻥ ﺷﺎﻫﺪ‬ ‫ﻣﺸﻜﻠﻰ ﻛﻪ ﻫﻨﻮﺯ ﺑﺎﻗﻰ ﺑﻮﺩ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻥ ﺩﻭ ﺯﻥ ﺑﻮﺩ ﻛﻪ ﺑﺠﺎﻯ ﻳﻚ ﻣﺮﺩ ﺣﺴﺎﺏ ﻣﻰ ﺷﺪ ﻭ ﺍﺭﺯﺵ ﺁﻥ ﻫﻨﮕﺎﻣﻰ ﺑﻮﺩ ﻛﻪ ﻳﻚ ﻣﺮﺩ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﻪ ﺁﻥ‬ ‫ﺷﻬﺎﺩﺕ ﺩﻫﺪ‪ .‬ﻫﻴﭽﻜﺲ ﺣﺎﺿﺮ ﺑﻪ ﭼﻨﻴﻦ ﺷﻬﺎﺩﺗﻰ ﻭ ﻧﺴﺒﺖ ﺩﺭﻭﻏﻰ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺸﺪ‪.‬‬ ‫ﻟﺬﺍ ﻳﻚ ﻋﺮﺏ ﺑﻴﺎﺑﺎﻧﻰ ﺍﺯ ﻗﺒﻴﻠﻪ ﻯ ﺑﻨﻰ ﻧﺼﺮ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﺯ ﻧﻈﺮ ﺍﺟﺘﻤﺎﻋﻰ ﭼﻨﺎﻥ ﺑﻰ ﺍﺭﺯﺵ ﺑﻮﺩ ﻛﻪ ﻣﻌﺮﻭﻑ ﺑﻮﺩ ﻫﺮ ﮔﺎﻩ ﺑﻮﻝ ﺑﺮ ﺍﻭ ﻋﺎﺭﺽ‬ ‫ﻣﻰ ﺷﺪ ﺑﺪﻭﻥ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺟﺎﻳﻰ ﻣﻨﺎﺳﺐ ﺑﻪ ﻫﻤﺎﻥ ﺣﺎﻝ ﺑﺮ ﭘﺎﻯ ﺧﻮﺩ ﺑﻮﻝ ﻣﻰ ﻛﺮﺩ ﻭ ﺟﺎﻟﺐ ﺗﺮ ﺍﻳﻨﻜﻪ ﮔﺎﻫﻰ ﺑﺎ ﺑﻮﻝ ﺧﻮﺩ ﺗﻄﻬﻴﺮ ﻣﻰ ﻛﺮﺩ!! ﺍﺯ‬ ‫ﻃﺮﻑ ﺩﻳﮕﺮ ﺳﺎﺑﻘﻪ ﻯ ﺍﻳﻦ ﺷﺨﺺ ﻛﻪ ﻧﺎﻣﺶ ﻣﺎﻟﻚ ﺑﻦ ﺍﻭﺱ ﺑﻦ ﺣﺪﺛﺎﻥ ﺑﻮﺩ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺸﺨﺺ ﻧﺒﻮﺩ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻣﻄﻠﺒﻰ ﺭﺍ ﺑﻪ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺴﺒﺖ ﺩﻫﺪ‪.‬‬ ‫ﺑﻪ ﺍﻳﻦ ﻋﺮﺏ ﺑﻴﺎﺑﺎﻧﻰ ﻫﻢ‪ -‬ﺑﺎ ﻣﺸﻜﻼﺕ ﺯﻳﺎﺩ‪ -‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺭﺍ ﻳﺎﺩ ﺩﺍﺩﻧﺪ ﻭ ﺑﺮﺍﻳﺶ ﺗﻜﺮﺍﺭ ﻛﺮﺩﻧﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻧﺰﺩ ﻣﺮﺩﻡ ﺷﻬﺎﺩﺕ ﺩﻫﺪ ﻭ ﺗﻌﺪﺍﺩ‬ ‫ﺷﺎﻫﺪﺍﻥ ﺭﺍ ﺗﻜﻤﻴﻞ ﻛﻨﺪ‪ .‬ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﺗﺎﺭﻳﺦ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﻛﻪ ﺑﺎ ﺣﻀﻮﺭ ﺁﻥ ﻫﻤﻪ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺣﺪﻯ‬ ‫ﺟﺰ ﺁﻥ ﺍﻋﺮﺍﺑﻰ ﻭ ﺍﻳﻦ ﺩﻭ ﺯﻥ ﭘﻴﺪﺍ ﻧﺸﺪ ﺑﻪ ﻣﻄﻠﺐ ﻣﻮﺭﺩ ﻧﻈﺮﺷﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﺪ‪.‬‬ ‫ﻧﻮﺷﺘﻦ ﻭ ﭘﺎﺭﻩ ﻛﺮﺩﻥ ﺳﻨﺪ ﺑﺮﺍﻯ ﻓﺪﻙ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ ،192 ،157‬ﺝ ‪ 48‬ﺹ ‪ .157‬ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﻮﺭ‪ :‬ﺝ ‪ 3‬ﺹ ‪ [ .148‬ﻣﺤﻜﻮﻣﻴﺖ‬ ‫ﺍﺟﺘﻤﺎﻋﻰ ﻣﺎﺟﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺑﻪ ﺿﻤﻴﻤﻪ ﻯ ﺍﻗﺪﺍﻣﺎﺗﻰ ﻛﻪ ﺗﻮﺳﻂ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ ﺑﺼﻮﺭﺗﻰ ﺑﻮﺩ ﻛﻪ‬ ‫ﻏﺎﺻﺒﻴﻦ ﺭﺍ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﺗﺎ ﺣﺪﻯ ﮔﻔﺘﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﭘﺲ ﺑﮕﻴﺮﻧﺪ‪ .‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﭼﻨﺪ ﺑﺎﺭ ﺗﺎ ﻣﺮﺯ ﻧﻮﺷﺘﻦ ﺳﻨﺪﻯ ﺑﻌﻨﻮﺍﻥ ﺑﺎﺯ ﭘﺲ ﺩﺍﺩﻥ ﻓﺪﻙ ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭘﻴﺶ ﺭﻓﺘﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺍﻭﻝ‪ ،‬ﻋﻤﺮ ﺳﻨﺪ ﻓﺪﻙ ﺭﺍ ﻛﻪ ﺗﻮﺳﻂ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﭘﺎﺭﻩ ﻛﺮﺩ ﻭ ﻋﻼﻣﺖ ﺳﺆﺍﻝ ﺑﺰﺭﮔﻰ ﺩﺭ ﺁﻏﺎﺯ‬ ‫ﻣﺎﺟﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺑﺮ ﺟﺎﻯ ﮔﺬﺍﺷﺖ‪.‬‬

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‫ﻧﻘﺸﻪ ﻯ ﺟﺪﻳﺪ ﺑﺮﺍﻯ ﺳﻨﺪ ﻓﺪﻙ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺁﻧﺎﻥ ﻫﺮﮔﺰ ﺣﺎﺿﺮ ﺑﻪ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ ﻧﺒﻮﺩﻧﺪ ﻭ ﻧﻤﻰ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻪ ﻣﺤﻜﻮﻣﻴﺖ ﺧﻮﺩ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﻣﺮﺩﻡ ﺍﻗﺮﺍﺭ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺟﻬﺘﻰ‬ ‫ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﺩﻧﺪﺍﻥ ﺷﻜﻦ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﺎﺭ ﺭﺍ ﺑﻪ ﻣﺮﺍﺣﻞ ﺣﺴﺎﺳﻰ ﻣﻨﺘﻬﻰ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻟﺬﺍ ﻧﻘﺸﻪ ﻯ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ ﺣﻞ ﺍﻳﻦ ﻣﺸﻜﻞ‬ ‫ﻃﺮﺡ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺗﻮﻃﺌﻪ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻣﺪﺭﻛﻰ ﺑﻨﻮﻳﺴﺪ ﻭ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﺤﻮﻳﻞ ﺩﻫﺪ ﺗﺎ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﻯ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺑﻪ ﺍﻧﺠﺎﻡ‬ ‫ﻼ ﻧﺘﻴﺠﻪ ﺧﻨﺜﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﻮﻃﺌﻪ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻗﺎﻟﺐ ﻳﻚ ﻓﺎﺟﻌﻪ ﺑﻪ‬ ‫ﺭﺳﺎﻧﺪﻧﺪ‪ ،‬ﻭﻟﻰ ﻋﻤﺮ ﺩﺭ ﺭﺍﻩ ﺳﻨﺪ ﺭﺍ ﺍﺯ ﺣﻀﺮﺕ ﺑﮕﻴﺮﺩ ﻭ ﭘﺎﺭﻩ ﻛﻨﺪ ﺗﺎ ﻋﻤ ً‬ ‫ﺍﺟﺮﺍ ﺩﺭﺁﻣﺪ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻄﻮﺭ ﺑﺴﻴﺎﺭ ﻣﺨﺘﺼﺮ ﺁﻥ ﺭﺍ ﺫﻛﺮ ﻣﻰ ﻛﻨﻴﻢ‪:‬‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﻣﺤﻜﻮﻡ ﻛﺮﺩ‪ ،‬ﺍﻭ ﻧﻮﺷﺘﻪ ﺍﻯ ﺑﻌﻨﻮﺍﻥ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﻧﻮﺷﺖ ﻭ‬ ‫ﻼ ﺍﺟﺮﺍ ﺷﻮﺩ‪ .‬ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺁﻧﺮﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺍﺯ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪ‪.‬‬ ‫ﺑﺪﺳﺖ ﺁﻧﺤﻀﺮﺕ ﺩﺍﺩ ﺗﺎ ﻋﻤ ً‬

‫ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻥ ﺳﻨﺪ ﺩﺭ ﺳﺎﻳﻪ ﻯ ﺟﻨﺎﻳﺖ‬ ‫ﻋﻤﺮ ﺩﺭ ﺭﺍﻩ ﺣﻀﺮﺕ ﺭﺍ ﺩﻳﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﻣﺤﻤﺪ! ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻯ ﻫﻤﺮﺍﻩ ﺗﻮ ﭼﻴﺴﺖ؟! ﻓﺮﻣﻮﺩ‪ :‬ﻧﻮﺷﺘﻪ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺑﻌﻨﻮﺍﻥ ﺑﺎﺯ ﭘﺲ‬ ‫ﺩﺍﺩﻥ ﻓﺪﻙ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﮔﻔﺖ‪ :‬ﺁﻧﺮﺍ ﺑﻪ ﻣﻦ ﺑﺪﻩ! ﺣﻀﺮﺕ ﺍﺑﺎ ﻛﺮﺩ ﻭ ﺁﻧﺮﺍ ﻧﺪﺍﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻋﻤﺮ ﻛﻪ ﺩﻳﺪ ﺍﺯ ﺭﺍﻩ ﻋﺎﺩﻯ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺁﻧﺮﺍ ﺍﺯ ﺣﻀﺮﺕ ﺑﮕﻴﺮﺩ ﺟﺴﺎﺭﺗﻰ ﻛﺮﺩ ﻛﻪ ﺻﻔﺤﻪ ﻯ ﺗﺎﺭﻳﺦ ﺭﺍ ﺳﻴﺎﻩ ﻛﺮﺩ ﻭ ﺳﻮﺯ ﺟﺎﻧﻜﺎﻩ ﺁﻥ ﺑﺮﺍﻯ‬ ‫ﻫﻤﻴﺸﻪ ﺩﻝ ﻣﺤﺒﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺳﻮﺯﺍﻧﺪﻩ ﻣﻰ ﺳﻮﺯﺍﻧﺪ‪ .‬ﺍﻭ ﺑﺎ ﻗﺴﺎﻭﺕ ﺗﻤﺎﻡ ﺩﺭ ﻣﻴﺎﻥ ﻛﻮﭼﻪ ﻭ ﺭﻫﮕﺬﺭ ﻣﺮﺩﻡ ﺑﻪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻫﺎﻧﺘﻰ ﻋﻈﻴﻢ ﻛﺮﺩ ﻭ ﺑﺎ ﭘﺎ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺯﺩ ﻭ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺧﻮﺩ ﺻﻔﺤﻪ ﻯ ﺳﻴﺎﻫﻰ ﺩﺭ ﺩﻓﺘﺮ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺭﻗﻢ ﺯﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻦ‬ ‫ﺍﻛﺘﻔﺎ ﻧﻜﺮﺩ ﻭ ﺳﻴﻠﻰ ﺑﻪ ﺻﻮﺭﺕ ﻣﺒﺎﺭﻙ ﺁﻧﺤﻀﺮﺕ ﺯﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺁﻥ ﮔﻮﺷﻮﺍﺭﻩ ﻯ ﺣﻀﺮﺕ ﺷﻜﺴﺖ‪ .‬ﺍﻭ ﺑﺎ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺩﺩﻣﻨﺸﺎﻧﻪ ﻯ ﺧﻮﺩ‬ ‫ﻧﻨﮕﻰ ﺑﺮ ﺟﺎﻯ ﮔﺬﺍﺷﺖ ﻛﻪ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺑﺎﻋﺚ ﺳﺮﺍﻓﻜﻨﺪﮔﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﺎﻳﺮ ﻣﻠﻞ ﺷﺪ‪.‬‬ ‫ﺳﭙﺲ ﻋﻤﺮ ﻧﻮﺷﺘﻪ ﺭﺍ ﺑﻪ ﺯﻭﺭ ﺍﺯ ﺩﺳﺖ ﺣﻀﺮﺕ ﮔﺮﻓﺖ ﻭ ﺁﺏ ﺩﻫﺎﻥ ﺑﺮ ﺁﻥ ﺍﻧﺪﺍﺧﺖ ﻭ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺁﻥ ﺭﺍ ﭘﺎﻙ ﻛﺮﺩ ﻭ ﺁﻧﺮﺍ ﭘﺎﺭﻩ ﻧﻤﻮﺩ ﻭ ﮔﻔﺖ‪:‬‬ ‫»ﺍﻳﻦ ﺳﺮﺯﻣﻴﻨﻰ ﺍﺳﺖ ﻛﻪ ﭘﺪﺭ ﺗﻮ ﻫﻢ ﺑﺎ ﺍﺳﺐ ﻭ ﻟﺸﻜﺮ ﺁﻧﺠﺎ ﺭﺍ ﻓﺘﺢ ﻧﻜﺮﺩﻩ ﺍﺳﺖ! ﺑﻴﺎ ﻛﻮﻫﻬﺎ ﺭﺍ ﺑﺮ ﮔﺮﺩﻥ ﻣﺎ ﺑﮕﺬﺍﺭ«!‬ ‫ﻣﻨﻈﺮﻩ ﺍﻯ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻛﻮﭼﻪ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻓﺎﻃﻤﻪ ﺍﻯ ﻛﻪ ﺑﺎ ﭼﺎﺩﺭ ﺧﺎﻙ ﺁﻟﻮﺩ ﺍﺯ ﺯﻣﻴﻦ ﺑﺮﻣﻰ ﺧﺎﺳﺖ ﻭ ﺣﺎﻟﻰ ﻛﻪ ﺑﻪ ﺁﻧﺤﻀﺮﺕ ﻋﺎﺭﺽ ﺷﺪﻩ‬ ‫ﺑﻮﺩ ﺑﺨﻮﺑﻰ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﻫﻤﻪ ﺑﻴﺸﺘﺮ ﺑﺮ ﺷﺨﺺ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺄﺛﻴﺮ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺳﻮﺯ ﺩﺭ ﻣﺼﺎﺋﺐ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺧﺎﻧﻪ ﻣﻨﺘﻈﺮ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻗﺘﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭘﺸﺖ ﺩﺭ ﺁﻣﺪ ﺣﻀﺮﺕ ﺑﻪ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻭ ﺭﻓﺖ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ‬ ‫ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﭼﺮﺍ ﺍﻳﻨﮕﻮﻧﻪ ﻏﻀﺒﻨﺎﻙ ﻫﺴﺘﻰ؟ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﺴﺎﺭﺕ ﻋﻤﺮ ﺭﺍ ﺑﺎﺯﮔﻮ ﻛﺮﺩ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﻨﻮﺍﻥ ﺷﺮﻳﻚ ﻏﻢ ﻭ ﺗﺴﻼﻯ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﺁﻧﭽﻪ ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﻭ ﭘﺪﺭﺕ ﻣﺮﺗﻜﺐ ﺷﺪﻩ ﺍﻧﺪ ﺍﺯ ﺍﻳﻦ ﺑﺎﻻﺗﺮ ﺍﺳﺖ«‪.‬‬ ‫ﺍﻳﻦ ﻓﺎﺟﻌﻪ ﺩﻟﻬﺎﻳﻰ ﺭﺍ ﻟﺮﺯﺍﻧﺪﻩ ﻭ ﻣﻰ ﻟﺮﺯﺍﻧﺪ ﻛﻪ ﺩﺭ ﻣﺤﺒﺖ ﻓﺎﻃﻤﻪ ﺑﺎﻝ ﻭ ﭘﺮ ﻣﻰ ﺯﻧﻨﺪ ﻭ ﻗﻠﺐ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻃﺒﻖ ﺍﺧﻼﺹ ﺑﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺳﭙﺮﺩﻩ‬ ‫ﺍﻧﺪ‪ .‬ﺁﻳﺎ ﻭﺍﻗﻌ ًﺎ ﻓﺪﻙ ﺑﻪ ﺍﻳﻦ ﺣﺪ ﺑﺮﺍﻯ ﻏﺎﺻﺒﻴﻦ ﺍﺭﺯﺵ ﺩﺍﺷﺖ ﻳﺎ ﻗﺴﺎﻭﺕ ﻭ ﺷﻘﺎﻭﺕ ﺑﺎﻃﻨﻰ ﺁﻧﺎﻥ ﺑﻮﺩ ﻛﻪ ﺍﻳﻨﮕﻮﻧﻪ ﻇﻬﻮﺭ ﻳﺎﻓﺖ؟ ﺁﻳﺎ ﺣﻔﻆ ﺣﺮﻣﺖ‬ ‫ﻧﺎﻣﻮﺱ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ؟! ﺑﺎﺷﺪ ﺗﺎ ﻣﻬﺪﻯ ﺯﻫﺮﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﺎﻳﺪ ﻭ ﻋﻤﻖ ﺟﻨﺎﻳﺖ ﺭﺍ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺑﻮﺩﻩ ﺑﻴﺎﻥ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﻣﺸﻮﺭﺕ ﻭ ﺍﻗﺪﺍﻡ ﻏﺎﺻﺒﻴﻦ ﭘﺲ ﺍﺯ ﻧﺎﻣﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[ .140‬ﺟﺰﺭ ﻭ ﻣﺪ ﺑﺮﺧﻮﺭﺩﻫﺎﻯ ﻣﺮﺩﻡ ﺑﺎ ﺍﻣﻮﺍﺝ ﺣﻮﺍﺩﺙ ﻣﺘﻐﻴﺮ‬ ‫ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﺩﺭ ﺷﺮﺍﻳﻄﻰ ﻛﻪ ﺍﻭﺿﺎﻉ ﺗﻐﻴﻴﺮ ﻣﻰ ﻛﺮﺩ‪ ،‬ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻯ ﺗﺮﻣﻴﻢ ﮔﺬﺷﺘﻪ ﻫﺎ ﻣﺮﺩﻡ ﺭﺍ ﺟﻤﻊ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺳﺨﻨﺎﻧﻰ ﺑﺮﺍﻳﺸﺎﻥ ﻣﻄﺮﺡ ﻣﻰ ﻛﺮﺩﻧﺪ‬ ‫ﻛﻪ ﮔﺎﻫﻰ ﺗﻴﺮ ﺗﻬﺪﻳﺪ ﺭﺍ ﺩﺭ ﻫﺪﻑ ﺩﺍﺷﺖ ﻭ ﮔﺎﻫﻰ ﺗﻘﺪﻳﻢ ﻟﻘﻤﻪ ﻯ ﻟﺬﻳﺬﻯ ﺑﻮﺩ‪.‬‬

‫ﺳﺨﻨﺮﺍﻧﻰ ﺍﺑﻮﺑﻜﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﺗﻮﺍﻓﻖ ﻣﺮﺩﻡ ﺑﺮ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﭘﺲ ﺍﺯ ﻧﺎﻣﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ]ﺑﻪ ﻗﺴﻤﺖ ‪ 8‬ﺍﺯ ﺑﺨﺶ ‪ 2‬ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪ ،.‬ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺷﺪ ﺗﺎ‬ ‫ﻣﺮﺩﻡ ﺟﻤﻊ ﺷﻮﻧﺪ ﻭ ﺍﺑﻮﺑﻜﺮ ﺑﺮﺍﻳﺸﺎﻥ ﺳﺨﻨﺮﺍﻧﻰ ﻛﺮﺩ ﻭ ﺿﻤﻦ ﺁﻥ ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺗﻔﺎﻕ ﻭ ﺗﻮﺍﻓﻖ ﻣﺮﺩﻡ ﻧﺴﺒﺖ ﺩﺍﺩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ‪:‬‬ ‫ﺍﻯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ‪ ،‬ﻣﻰ ﺩﺍﻧﻴﺪ ﻛﻪ ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﺑﺎﻏﻬﺎﻯ ﻓﺪﻙ ﺑﻌﺪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺎ ﺷﻤﺎ ﻣﺸﻮﺭﺕ ﻛﺮﺩﻡ ﻭ ﺷﻤﺎ ﮔﻔﺘﻴﺪ‪:‬‬ ‫»ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺍﻣﻮﺍﻝ )ﻓﺪﻙ( ﺑﺎﻳﺪ ﺑﻪ ﻏﻨﻴﻤﺖ ﻫﺎ ﺍﺿﺎﻓﻪ ﺷﻮﺩ ﻭ ﺩﺭﺁﻣﺪ ﺁﻥ ﺩﺭ ﺍﺳﺐ ﻭ ﺍﺳﻠﺤﻪ ﻭ ﺟﻬﺎﺩ ﻭ ﻣﺮﺯ ﺩﺍﺭﻯ ﻣﺼﺮﻑ‬ ‫ﺷﻮﺩ«‪ .‬ﻣﺎ ﻫﻢ ﺍﻳﻦ ﻧﻈﺮ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺍﺟﺮﺍ ﮔﺬﺍﺷﺘﻴﻢ‪ ،‬ﻭﻟﻰ ﻣﺪﻋﻰ ﺁﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻧﻤﻰ ﭘﺬﻳﺮﺩ‪.‬‬

‫ﺗﺮﺱ ﺍﺯ ﻣﺎﻟﻚ ﻓﺪﻙ‬ ‫ﺍﻳﻦ ﻣﺪﻋﻰ ﻓﺪﻙ ﺍﺳﺖ ﻛﻪ ﻣﻰ ﺗﺮﺳﺎﻧﺪ ﻭ ﺗﻬﺪﻳﺪ ﻣﻰ ﻛﻨﺪ ﻭ ﺑﻪ ﺟﺎﻥ ﭘﻴﺎﻣﺒﺮﺵ ﻗﺴﻢ ﻳﺎﺩ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺁﻧﺮﺍ ﺑﺎ ﺧﻮﻥ ﻛﺸﻨﺪﻩ ﺑﻴﺎﻻﻳﺪ‪.‬‬ ‫ﺑﺨﺪﺍ ﻗﺴﻢ ﻣﻦ ﺧﻼﻓﺖ ﺭﺍ ﺑﺎﺯ ﭘﺲ ﺩﺍﺩﻡ ﻭﻟﻰ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻭﺍﻗﻊ ﻧﺸﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﻋﺰﻝ ﻧﻤﻮﺩﻡ ﻭﻟﻰ ﺍﺳﺘﻌﻔﺎﻯ ﻣﻦ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺸﺪ!! ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ‬ ‫ﺑﺮﺍﻯ ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﻛﺮﺍﻫﺖ ﻓﺮﺯﻧﺪ ﺍﺑﻮﻃﺎﻟﺐ ﻭ ﻓﺮﺍﺭ ﺍﺯ ﺩﺭﮔﻴﺮﻯ ﺑﺎ ﺍﻭ ﺑﻮﺩ‪ .‬ﻣﺮﺍ ﺑﺎ ﻓﺮﺯﻧﺪ ﺍﺑﻮﻃﺎﻟﺐ ﭼﻪ ﻛﺎﺭ ﺍﺳﺖ؟ ﺁﻳﺎ ﻛﺴﻰ ﺑﺎ ﺍﻭ ﺑﻪ ﻣﻨﺎﺯﻋﻪ ﭘﺮﺩﺍﺧﺘﻪ‬ ‫ﻛﻪ ﺑﺮ ﺍﻭ ﻏﺎﻟﺐ ﺷﻮﺩ؟!‬

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‫ﺩﻟﮕﺮﻣﻰ ﻏﺎﺻﺐ ﻓﺪﻙ‬ ‫ﻋﻤﺮ ﻛﻪ ﺍﺣﺴﺎﺱ ﺿﻌﻒ ﺩﺭ ﺳﺨﻨﺎﻥ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﺑﺨﻮﺑﻰ ﻣﺘﻮﺟﻪ ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﻣﺠﻠﺲ ﻣﺸﻮﺭﺕ ﺑﻪ ﺍﻭ ﮔﻔﺖ‪ :‬ﺗﻮ ﻓﻘﻂ ﺍﻳﻨﮕﻮﻧﻪ ﺳﺨﻦ ﻣﻰ ﮔﻮﻳﻰ‪ .‬ﺗﻮ‬ ‫ﻓﺮﺯﻧﺪ ﻛﺴﻰ ﻫﺴﺘﻰ ﻛﻪ ﺩﺭ ﺟﻨﮕﻬﺎ ﭘﻴﺸﺘﺎﺯ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﺧﺸﻜﺴﺎﻟﻰ ﺑﺎ ﺳﺨﺎﻭﺕ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ! ﭼﻪ ﻗﻠﺐ ﻭﺣﺸﺖ ﺯﺩﻩ ﺍﻯ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﻯ‬ ‫ﻭ ﻧﻔﺴﺖ ﺑﻰ ﺗﺤﻤﻞ ﺷﺪﻩ ﺍﺳﺖ؟‬ ‫ﻣﻦ ﺑﺮﺍﻯ ﺗﻮ ﻇﺮﻑ ﺁﺑﻰ ﮔﻮﺍﺭﺍ ﺁﻣﺎﺩﻩ ﺳﺎﺧﺘﻢ ﺗﺎ ﺑﻨﻮﺷﻰ‪ ،‬ﻭﻟﻰ ﺗﻮ ﺍﺻﺮﺍﺭ ﺩﺍﺭﻯ ﻛﻪ ﺑﺮ ﻫﻤﺎﻥ ﺗﺸﻨﮕﻰ ﺑﻤﺎﻧﻰ‪ .‬ﻣﻦ ﮔﺮﺩﻧﻬﺎﻯ ﻋﺮﺏ ﺭﺍ ﺑﺮﺍﻯ ﺗﻮ ﺧﻢ‬ ‫ﻛﺮﺩﻡ‪ ،‬ﻭ ﺣﻜﻮﻣﺖ ﺷﻮﺭﻯ ﺭﺍ ﺑﺮﺍﻳﺖ ﺗﺜﺒﻴﺖ ﻧﻤﻮﺩﻡ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﺒﻮﺩ ﭘﺴﺮ ﺍﺑﻮﻃﺎﻟﺐ ﺍﺳﺘﺨﻮﺍﻧﻬﺎﻳﺖ ﺭﺍ ﺁﺭﺩ ﻣﻰ ﻛﺮﺩ! ﺧﺪﺍ ﺭﺍ ﺳﭙﺎﺱ ﻛﻦ ﺑﺮ ﺍﻳﻨﻜﻪ ﻣﻦ‬ ‫ﺩﺭ ﻛﻨﺎﺭ ﺗﻮ ﻫﺴﺘﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻫﺮﻛﺲ ﺑﺮ ﻣﻨﺒﺮ ﭘﻴﺎﻣﺒﺮ ﺑﺎﻻ ﺭﻭﺩ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺑﺎﺭ ﺩﻳﮕﺮ ﺧﺪﺍ ﺭﺍ ﺷﻜﺮ ﻛﻨﺪ!!‬

‫ﺗﻌﺮﻳﺾ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﺪﺍﻓﻊ ﻓﺪﻙ‬ ‫ﺳﭙﺲ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻫﻤﭽﻮﻥ ﺻﺨﺮﻩ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺁﺏ ﺍﺯ ﺁﻥ ﺑﻴﺮﻭﻥ ﻧﻤﻰ ﺁﻳﺪ ﻣﮕﺮ ﭘﺲ ﺍﺯ ﺷﻜﺴﺘﻦ ﺁﻥ‪ ،‬ﻭ ﻫﻤﭽﻮﻥ ﻣﺎﺭ‬ ‫ﺧﻮﺵ ﺧﻂ ﻭ ﺧﺎﻟﻰ ﺍﺳﺖ ﻛﻪ ﺟﺰ ﺍﺯ ﻃﺮﻳﻖ ﻏﻴﺮ ﻋﺎﺩﻯ ﭘﺎﺳﺦ ﻧﻤﻰ ﺩﻫﺪ! ﻭ ﺩﺭﺧﺖ ﺗﻠﺨﻰ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻫﻤﻪ ﻯ ﺁﻧﺮﺍ ﺑﺎ ﻋﺴﻞ ﺑﻴﺎﻻﻳﻨﺪ ﺟﺰ ﺛﻤﺮﻩ ﻯ‬ ‫ﺗﻠﺦ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺩ!!! ﺍﻭ ﺑﺰﺭﮔﺎﻥ ﻗﺮﻳﺶ ﺭﺍ ﻛﺸﺘﻪ ﻭ ﻧﺎﺑﻮﺩﺷﺎﻥ ﻛﺮﺩﻩ ﻭ ﺑﺮ ﻫﻤﻪ ﻯ ﺁﻧﺎﻥ ﻧﻨﮓ ﻭ ﻋﺎﺭ ﺑﺎﻗﻰ ﮔﺬﺍﺷﺘﻪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻣﻔﺘﻀﺢ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺁﺭﺍﻡ ﺑﺎﺵ ﻭ ﺻﺎﻋﻘﻪ ﻫﺎﻯ ﺍﻭ ﺗﻮ ﺭﺍ ﮔﻮﻝ ﻧﺰﻧﺪ ﻭ ﺭﻋﺪﻫﺎﻯ ﺍﻭ ﺗﻮ ﺭﺍ ﻧﺘﺮﺳﺎﻧﺪ‪ .‬ﻣﻦ ﺩﺭِ ﺧﺎﻧﻪ ﻯ ﺍﻭ ﺭﺍ ﻣﻰ ﺑﻨﺪﻡ ﻗﺒﻞ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭِ ﺧﺎﻧﻪ ﻯ ﺗﻮ ﺭﺍ ﺑﺒﻨﺪﺩ!‬

‫ﻋﻠﺖ ﺳﻜﻮﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﺯ ﺯﺑﺎﻥ ﻏﺎﺻﺐ‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻯ ﻋﻤﺮ‪ ،‬ﺗﻮ ﺭﺍ ﺑﺨﺪﺍ ﺳﻮﮔﻨﺪ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﻣﺮﺍ ﺍﺯ ﻣﻐﻠﻄﻪ ﻫﺎ ﻭ ﻣﺎﻧﻊ ﺳﺎﺯﻳﻬﺎﻯ ﺧﻮﺩ ﺭﻫﺎ ﻛﻦ‪ .‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﮔﺮ ﺍﻭ ﺑﺨﻮﺍﻫﺪ ﻣﻦ ﻭ ﺗﻮ ﺭﺍ‬ ‫ﺑﻜﺸﺪ ﺑﺎ ﺩﺳﺖ ﭼﭙﺶ ﻣﻰ ﻛﺸﺪ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺩﺳﺖ ﺭﺍﺳﺖ ﻧﺪﺍﺭﺩ! ﻭ ﻣﺎ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺍﻭ ﺟﺰ ﺳﻪ ﭼﻴﺰ ﺧﻼﺹ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪:‬‬ ‫‪ .1‬ﺍﻭ ﺗﻨﻬﺎ ﺍﺳﺖ ﻭ ﻳﺎﻭﺭﻯ ﻧﺪﺍﺭﺩ‪.‬‬ ‫‪ .2‬ﺍﻭ ﻭﺻﻴﺖ ﻭ ﺳﻔﺎﺭﺵ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻣﻰ ﻛﻨﺪ‪.‬‬ ‫‪ .3‬ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﻗﺒﺎﻳﻞ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻯ ﻋﻠﻰ ﻣﺘﻌﺮﺽ ﺁﻧﻬﺎ ﺷﺪﻩ ﻫﻤﭽﻮﻥ ﺷﺘﺮﻯ ﻛﻪ ﺑﺎ ﺩﻧﺪﺍﻧﻬﺎﻳﺶ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﮔﻴﺎﻫﺎﻥ ﺑﻬﺎﺭﻯ ﻣﺘﻌﺮﺽ ﻣﻰ‬ ‫ﺷﻮﺩ‪.‬‬ ‫ﺗﻮ ﻫﻢ ﺧﻮﺏ ﻣﻰ ﺩﺍﻧﻰ ﻛﻪ ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﻧﺒﻮﺩ ﺧﻼﻓﺖ ﺑﻪ ﺍﻭ ﺑﺮﻣﻰ ﮔﺸﺖ ﺍﮔﺮ ﭼﻪ ﻣﺎ ﺧﻮﺵ ﻧﺪﺍﺷﺘﻴﻢ‪ .‬ﺑﺪﺍﻧﻜﻪ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺮﺍﻯ ﺍﻭ ﺑﻰ ﺍﺭﺯﺵ ﺗﺮ ﺍﺯ‬ ‫ﻣﻼﻗﺎﺕ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺎ ﺑﺎ ﻣﺮگ ﺍﺳﺖ‪.‬‬

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‫ﺳﺎﺑﻘﻪ ﻫﺎﻯ ﻏﺎﺻﺒﻴﻦ ﺑﺎ ﻣﺪﺍﻓﻊ ﻓﺪﻙ‬ ‫ﺳﭙﺲ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺭﻭﺯ ﺍُﺣ‪‬ﺪ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺍﻯ ﻛﻪ ﻫﻤﮕﻰ ﻓﺮﺍﺭ ﻛﺮﺩﻩ ﺑﺎﻻﻯ ﻛﻮﻩ ﺭﻓﺘﻪ ﺑﻮﺩﻳﻢ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ ﻛﻪ ﺑﺰﺭﮔﺎﻥ ﻛﻔﺎﺭ ﺍﻃﺮﺍﻑ ﺍﻭ‬ ‫ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﻳﻘﻴﻦ ﺑﻪ ﻣﺮگ ﺍﻭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﻭ ﻫﻴﭻ ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﺧﺮﻭﺝ ﺍﺯ ﻭﺳﻂ ﺁﻧﺎﻥ ﻧﺪﺍﺷﺖ‪ .‬ﻭﻗﺘﻰ ﻛﻔﺎﺭ ﻧﻴﺰﻩ ﻫﺎ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﻧﺸﺎﻧﻪ ﺭﻓﺘﻨﺪ‪،‬‬ ‫ﺗﻦ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ ﻣﺮﻛﺒﺶ ﺧﻢ ﻛﺮﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﻧﻴﺰﻩ ﻫﺎﻯ ﺁﻧﺎﻥ ﻋﺒﻮﺭ ﻛﺮﺩ‪ .‬ﺳﭙﺲ ﺩﺭ ﺭﻛﺎﺑﺶ ﺍﻳﺴﺘﺎﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺳﺮﺵ ﺭﺍ ﺍﺯ ﺯﻳﻦ‬ ‫ﺍﺳﺒﺶ ﭘﺎﺋﻴﻦ ﺁﻭﺭﺩ ﻭ ﻣﻰ ﮔﻔﺖ‪» :‬ﻳﺎﺍﻟﻠﱠﻪ ﻳﺎﺍﻟﻠﱠﻪ! ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﻳﺎ ﺟﺒﺮﺋﻴﻞ! ﻳﺎ ﻣﺤﻤﺪ ﻳﺎ ﻣﺤﻤﺪ! ﺍﻟﻨﺠﺎﺓ ﺍﻟﻨﺠﺎﺓ!«‪.‬‬ ‫ﺳﭙﺲ ﺳﺮﺍﻍ ﺭﺋﻴﺲ ﺁﻧﺎﻥ ﺭﻓﺖ ﻭ ﺿﺮﺑﺘﻰ ﺑﺮ ﺳﺮ ﺍﻭ ﺯﺩ ﻛﻪ ﻓﻚ ﻭ ﺯﺑﺎﻧﺶ ﺑﺎﻗﻰ ﻣﺎﻧﺪ! ﺳﭙﺲ ﺑﻪ ﺳﻮﻯ ﺻﺎﺣﺐ ﭘﺮﭼﻢ ﺑﺰﺭگ ﺭﻓﺖ ﻭ ﺿﺮﺑﺘﻰ ﺑﺮ‬ ‫ﺟﻤﺠﻤﻪ ﻯ ﺍﻭ ﺯﺩ ﻭ ﺁﻧﺮﺍ ﺩﻭ ﻧﻴﻢ ﻛﺮﺩ ﻭ ﺷﻤﺸﻴﺮ ﻫﻤﭽﻨﺎﻥ ﭘﺎﺋﻴﻦ ﺁﻣﺪ ﺗﺎ ﺍﻭ ﻭ ﻣﺮﻛﺒﺶ ﺭﺍ ﺩﻭ ﻧﻴﻢ ﻛﺮﺩ! ﻭﻗﺘﻰ ﻛﻔﺎﺭ ﺍﻳﻦ ﻣﻨﺎﻇﺮ ﺭﺍ ﺩﻳﺪﻧﺪ ﻳﻜﺒﺎﺭﻩ ﺍﺯ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪.‬‬ ‫ﻋﻠﻰ ﻫﺮ ﻳﻚ ﺭﺍ ﻧﺼﻴﺒﻰ ﺍﺯ ﺷﻤﺸﻴﺮ ﻣﻰ ﺩﺍﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺼﻮﺭﺕ ﺟﺮﺛﻮﻣﻪ ﻫﺎﻯ ﻣﺮﺩﻩ ﺑﺮ ﺑﻠﻨﺪﻯ ﺭﻫﺎ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﺣﺴﺮﺕ ﻣﺮﺩﻥ ﺑﻪ ﺧﻮﺩ ﻣﻰ‬ ‫ﭘﻴﭽﻴﺪﻧﺪ ﻭ ﺟﺮﻋﻪ ﻫﺎﻯ ﻣﺮگ ﺭﺍ ﺳﺮ ﻣﻰ ﻛﺸﻴﺪﻧﺪ‪ .‬ﺭﻭﺡ ﺁﻧﺎﻥ ﺑﺎ ﺷﻤﺸﻴﺮ ﻋﻠﻰ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﺎ ﺁﻣﺎﺩﻩ ﻯ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﻫﻢ ﺑﻮﺩﻳﻢ‪.‬‬ ‫ﻣﺎ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﺯ ﺗﺮﺱ ﻋﻠﻰ ﻛﻨﺘﺮﻝ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﻮﺩﻳﻢ‪ ،‬ﺗﺎ ﺁﻧﻜﻪ ﺗﻮ )ﺍﻯ ﻋﻤﺮ( ﺯﻭﺩﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧﺰﺩ ﺍﻭ ﺭﻓﺘﻰ‪ ،‬ﻭ ﺑﺎ ﺗﻮ ﺑﺮﺧﻮﺭﺩﻯ‬ ‫ﻧﻤﻮﺩ ﻛﻪ ﺧﻮﺩ ﺧﻮﺏ ﺑﻴﺎﺩ ﺩﺍﺭﻯ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺁﻳﻪ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻩ ﺑﻮﺩ ﻣﺎ ﻫﻢ ﻫﻼﻙ ﻣﻰ‬ ‫ﺷﺪﻳﻢ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻟَﻘَﺪ‪ ‬ﻋ‪‬ﻔﺎ ﻋ‪‬ﻨْﻜُﻢ‪] ‬ﺳﻮﺭﻩ ﻯ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺁﻳﻪ ‪ «.152‬ﻳﻌﻨﻰ‪» :‬ﺷﻤﺎ ﺭﺍ ﻣﻮﺭﺩ ﻋﻔﻮ ﻗﺮﺍﺭ ﺩﺍﺩ«‪.‬‬

‫ﭘﻴﺸﻨﻬﺎﺩ ﻏﺎﺻﺐ ﻓﺪﻙ ﺍﺯ ﺗﺮﺱ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫)ﺍﻯ ﻋﻤﺮ(‪ ،‬ﺗﺎ ﻣﺎﺩﺍﻣﻰ ﻛﻪ ﺍﻳﻦ ﻣﺮﺩ ﺗﻮ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﺗﻮ ﻫﻢ ﺍﻭ ﺭﺍ ﺗﺮﻙ ﻛﻦ‪ ،‬ﻭ ﺳﺨﻦ ﺧﺎﻟﺪ ﺭﺍ ﻛﻪ ﻣﻰ ﮔﻮﻳﺪ »ﻋﻠﻰ ﺭﺍ ﺧﻮﺍﻫﺪ ﻛﺸﺖ« ﺗﻮ ﺭﺍ ﮔﻮﻝ‬ ‫ﻧﺰﻧﺪ‪.‬‬ ‫ﺍﻭ ﺟﺮﺃﺕ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺭﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺩﺭ ﭘﻰ ﭼﻨﻴﻦ ﺗﺼﻤﻴﻤﻰ ﺑﺮﻭﺩ ﺍﻭﻟﻴﻦ ﻣﻘﺘﻮﻝ ﺑﺪﺳﺖ ﻋﻠﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻭ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻋﺒﺪ ﻣﻨﺎﻑ‬ ‫ﺍﺳﺖ ﻛﻪ ﻫﺮﮔﺎﻩ ﺁﻣﺎﺩﻩ ﻯ ﺟﻨﮓ ﺷﻮﻧﺪ ﻫﻴﺒﺘﺸﺎﻥ ﺩﺭ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺍﺛﺮ ﻣﻰ ﻛﻨﺪ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﻏﻀﺐ ﻛﻨﻨﺪ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺭﺍ ﺧﻮﺍﺭ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﺑﺨﺼﻮﺹ‬ ‫ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻛﻪ ﺑﺎﺏ ﺍﻛﺒﺮ ﻭ ﺑﻠﻨﺪﺍﻯ ﺍﺳﺘﻮﺍﺭ ﻭ ﺭﺋﻴﺲ ﺑﺰﺭگ ﺁﻧﺎﻥ ﺍﺳﺖ‪.‬‬

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‫ﻧﻘﺸﻪ ﻯ ﻗﺘﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫]ﻛﺘﺎﺏ ﺳﻠﻴﻢ‪ :‬ﺝ ‪ 2‬ﺹ ‪ .871 ،679‬ﻋﻠﻞ ﺍﻟﺸﺮﺍﻳﻊ‪ :‬ﺹ ‪ .190‬ﺍﻟﺨﺮﺍﺋﺞ‪ :‬ﺝ ‪ 2‬ﺹ ‪ .757‬ﺍﺣﺘﺠﺎﺝ ﻃﺒﺮﺳﻰ‪ :‬ﺝ ‪ 1‬ﺹ ‪ .89‬ﺑﻪ ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ‬ ‫‪ 29‬ﺹ ‪ 159 ،136 ،132 ،125‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪[.‬ﺑﺮﺧﻮﺭﺩﻫﺎﻯ ﺷﺪﻳﺪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻏﺘﺸﺎﺵ ﻋﺠﻴﺒﻰ ﺩﺭ ﺍﻓﻜﺎﺭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ‬ ‫ﻣﺸﺎﻭﺭﻳﻨﺸﺎﻥ ﭘﻴﺶ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺗﺼﻤﻴﻢ ﮔﻴﺮﻳﻬﺎﻯ ﺷﺘﺎﺑﺰﺩﻩ ﺍﻯ ﻧﻤﻮﺩ‪ .‬ﺑﺎ ﺁﻧﻜﻪ ﻏﺎﺻﺒﻴﻦ ﺑﻪ ﺷﺪﺕ ﺍﺯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﻭﺣﺸﺖ ﺩﺍﺷﺘﻨﺪ ﻭﻟﻰ ﺑﺎﻷﺧﺮﺓ ﺗﺼﻤﻴﻢ ﺑﺮ ﻗﺘﻞ ﺁﻧﺤﻀﺮﺕ ﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺁﻧﺎﻥ ﺟﻠﺴﻪ ﺍﻯ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺑﻴﻦ ﺧﻮﺩ ﮔﻔﺘﻨﺪ‪» :‬ﺩﻳﺪﻳﺪ ﻋﻠﻰ ﺑﺎ ﻣﺎ ﭼﮕﻮﻧﻪ ﺑﺮﺧﻮﺭﺩ ﻛﺮﺩ ﻭ ﭼﻪ ﻣﻄﺎﻟﺒﻰ ﺑﻪ ﻣﺎ ﮔﻔﺖ؟ ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﮔﺮ ﻳﻚ‬ ‫ﻣﺠﻠﺲ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﺗﻜﺮﺍﺭ ﺷﻮﺩ ﻛﺎﺭ ﺧﻼﻓﺖ ﻣﺎ ﺭﺍ ﺑﻪ ﻓﺴﺎﺩ ﻣﻰ ﻛﺸﺎﻧﺪ‪ .‬ﮔﻮﻳﺎ ﺗﺎ ﺍﻭ ﺯﻧﺪﻩ ﺍﺳﺖ ﭼﻴﺰﻯ ﺑﺮ ﻣﺎ ﮔﻮﺍﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﺎ ﺩﺭ ﺍﻣﺎﻥ‬ ‫ﻧﻴﺴﺘﻴﻢ ﻛﻪ ﭘﻨﻬﺎﻧﻰ ﻣﺮﺩﻡ ﺭﺍ ﺩﻋﻮﺕ ﻛﻨﺪ ﻭ ﻋﺪﻩ ﺍﻯ ﺩﻋﻮﺕ ﺍﻭ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺑﻪ ﺟﻨﮓ ﻣﺎ ﺑﺮﺧﻴﺰﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻭ ﺷﺠﺎﻋﺘﺮﻳﻦ ﻋﺮﺏ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺧﻮﺏ‬ ‫ﻣﻰ ﺩﺍﻧﻴﺪ ﻛﻪ ﻣﺎ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﻣﺮﺗﻜﺐ ﭼﻪ ﺟﺮﺍﺋﻤﻰ ﺷﺪﻩ ﺍﻳﻢ ﻭ ﺩﺭ ﺣﻜﻮﻣﺖ ﭘﺴﺮ ﻋﻤﻮﻳﺶ ﺑﺮ ﺍﻭ ﻏﺎﻟﺐ ﺷﺪﻳﻢ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺣﻘﻰ ﺩﺭ ﺁﻥ ﻧﺪﺍﺷﺘﻴﻢ ﻭ‬ ‫ﻓﺪﻙ ﺭﺍ ﺍﺯ ﻫﻤﺴﺮ ﺍﻭ ﮔﺮﻓﺘﻴﻢ«‪.‬‬

‫ﺍﺟﺮﺍﻯ ﺗﻮﻃﺌﻪ ﻯ ﻗﺘﻞ ﺑﺪﺳﺖ ﺧﺎﻟﺪ‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﻧﻈﺮ ﺩﺭﺳﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺳﺘﻮﺭ ﻗﺘﻞ ﺍﻭ ﺭﺍ ﺻﺎﺩﺭ ﻛﻨﻴﻢ‪ .‬ﺍﺑﻮﺑﻜﺮ ﭘﺮﺳﻴﺪ‪ :‬ﭼﻪ ﻛﺴﻰ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﻣﻰ ﮔﻴﺮﺩ؟ ﻋﻤﺮ ﮔﻔﺖ‪» :‬ﺧﺎﻟﺪ‬ ‫ﺑﻦ ﻭﻟﻴﺪ«‪ ،‬ﻭ ﺍﻳﻦ ﺑﺪﺍﻥ ﺩﻟﻴﻞ ﺑﻮﺩ ﻛﻪ ﺧﻮﺩ ﺧﺎﻟﺪ ﺑﺎﺭﻫﺎ ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩ ﺭﺍ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬ ‫ﺁﻧﺎﻥ ﺳﺮﺍﻍ ﺧﺎﻟﺪ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺍﻭ ﺁﻣﺪ‪ .‬ﺑﻪ ﺍﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻣﻰ ﺧﻮﺍﻫﻴﻢ ﺗﻮ ﺭﺍ ﺑﺮﺍﻯ ﻛﺎﺭﻯ ﻋﻈﻴﻢ ﺑﻔﺮﺳﺘﻴﻢ‪ .‬ﺧﺎﻟﺪ ﮔﻔﺖ‪ :‬ﻫﺮ ﺩﺳﺘﻮﺭﻯ ﺩﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ‪ ،‬ﺍﮔﺮ‬ ‫ﭼﻪ ﻗﺘﻞ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﺑﺎﺷﺪ! ﮔﻔﺘﻨﺪ‪ :‬ﻣﻨﻈﻮﺭ ﻣﺎ ﻫﻤﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﺧﺎﻟﺪ ﮔﻔﺖ‪ :‬ﭼﻪ ﺯﻣﺎﻧﻰ ﺍﻭ ﺭﺍ ﺑﻜﺸﻴﻢ؟! ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪» :‬ﻫﻨﮕﺎﻡ ﻧﻤﺎﺯ ﺻﺒﺢ ﺩﺭ ﻣﺴﺠﺪ ﺣﺎﺿﺮ ﺷﻮ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﺮﺍﻯ ﻧﻤﺎﺯ ﺍﻳﺴﺘﺎﺩﻳﻢ ﺗﻮ ﺩﺭ ﻛﻨﺎﺭ ﻋﻠﻰ‬ ‫ﺑﺎﻳﺴﺖ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺷﻤﺸﻴﺮ ﻫﻤﺮﺍﻫﺖ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻭﻗﺘﻰ ﺳﻼﻡ ﻧﻤﺎﺯ ﺭﺍ ﺩﺍﺩﻡ ﮔﺮﺩﻥ ﺍﻭ ﺭﺍ ﺑﺰﻥ«! ﺍﻧﺘﺨﺎﺏ ﺻﺒﺢ ﺑﺨﺎﻃﺮ ﺗﺎﺭﻳﻜﻰ ﻫﻮﺍ ﺩﺭ ﺁﻥ ﻣﻮﻗﻊ ﺑﻮﺩ‬ ‫ﻛﻪ ﺗﺮﻭﺭ ﺁﺳﺎﻥ ﺗﺮ ﺻﻮﺭﺕ ﻣﻰ ﮔﺮﻓﺖ‪ .‬ﺧﺎﻟﺪ ﻗﺒﻮﻝ ﻛﺮﺩ ﻭ ﺑﺎ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺟﺪﺍ ﺷﺪﻧﺪ‪.‬‬

‫ﺍﻃﻼﻉ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﺯ ﺗﻮﻃﺌﻪ ﻯ ﻗﺘﻞ‬ ‫ﺍﺳﻤﺎء ﺑﻨﺖ ﻋﻤﻴﺲ ﻛﻪ ﻫﻤﺴﺮ ﺍﺑﻮﺑﻜﺮ ﻭ ﺑﺎﻧﻮﻯ ﺻﺎﻟﺤﻪ ﺍﻯ ﺑﻮﺩ ﺍﺯ ﺍﻳﻦ ﺗﻮﻃﺌﻪ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﻯ ﺍﺑﻮﺑﻜﺮ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﺁﮔﺎﻩ ﺷﺪ‪ .‬ﻟﺬﺍ ﺧﺪﻣﺘﻜﺎﺭ ﺧﻮﺩ‬ ‫ﺭﺍ ﻓﺮﺳﺘﺎﺩ ﻭ ﮔﻔﺖ‪ :‬ﻧﺰﺩ ﻓﺎﻃﻤﻪ ﺑﺮﻭ ﻭ ﺑﻪ ﺍﻭ ﺳﻼﻡ ﺑﺮﺳﺎﻥ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺯ ﺩﺭ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﻯ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ )ﺑﻪ ﻛﻨﺎﻳﻪ( ﺑﺨﻮﺍﻥ‪» :‬ﺇِﻥﱠ ﺍﻟْﻤ‪‬ﻠَﺄَ ﻳ‪‬ﺄْﺗَﻤ‪‬ﺮﻭﻥَ ﺑِﻚ‪‬‬ ‫ﻟ‪‬ﻴ‪‬ﻘْﺘُﻠُﻮﻙ‪ ‬ﻓَﺎﺧْﺮُﺝ‪ ‬ﺇِﻧّﻰ ﻟَﻚ‪ ‬ﻣ‪‬ﻦَ ﺍﻟﻨﱠﺎﺻ‪‬ﺤﻴﻦَ ]ﺳﻮﺭﻩ ﻯ ﻗﺼﺺ‪ :‬ﺁﻳﻪ ﻯ ‪ «.20‬ﻳﻌﻨﻰ‪» :‬ﺍﻳﻦ ﮔﺮﻭﻩ ﺗﻮﻃﺌﻪ ﻣﻰ ﻛﻨﻨﺪ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻜﺸﻨﺪ‪ .‬ﺧﺎﺭﺝ ﺷﻮ ﻛﻪ ﻣﻦ‬ ‫ﺧﻴﺮﺧﻮﺍﻩ ﺗﻮ ﻫﺴﺘﻢ«‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﺳﻤﺎء ﺑﻪ ﺧﺎﺩﻣﻪ ﺍﺵ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﺁﻳﻪ ﻣﻨﻈﻮﺭ ﺗﻮ ﺭﺍ ﻣﺘﻮﺟﻪ ﻧﺸﺪﻧﺪ ﺁﻥ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﻦ‪.‬‬

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‫ﺧﺎﺩﻣﻪ ﺁﻣﺪ ﻭ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﺧﺎﻧﻢ ﻣﻦ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺣﺎﻟﺖ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﺇ ّﻥ ﺍﻟﻤﻸ ﻳﺄﺗﻤﺮﻭﻥ ﺑﻚ ﻟﻴﻘﺘﻠﻮﻙ‪ !«...‬ﻭﻗﺘﻰ ﺧﺎﺩﻣﻪ‬ ‫ﺧﻮﺍﺳﺖ ﺑﻴﺮﻭﻥ ﺑﺮﻭﺩ ﺑﺎﺭ ﺩﻳﮕﺮ ﺁﻳﻪ ﺭﺍ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺍﺳﻤﺎء ﺳﻼﻡ ﺑﺮﺳﺎﻥ ﻭ ﺑﮕﻮ‪» :‬ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﺑﻴﻦ ﺁﻧﺎﻥ‬ ‫ﻭ ﺗﺼﻤﻴﻤﻰ ﻛﻪ ﺩﺍﺭﻧﺪ ﻣﺎﻧﻊ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻧﺸﺎء ﺍﻟﻠﱠﻪ«!‬

‫ﭘﺸﻴﻤﺎﻧﻰ ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﺩﺳﺘﻮﺭ ﻗﺘﻞ‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺍﺑﻮﺑﻜﺮ ﺑﺎ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻴﺪ ﻭ ﺩﺭ ﻣﻮﺭﺩ ﺩﺳﺘﻮﺭﻯ ﻛﻪ ﺭﺍﺟﻊ ﺑﻪ ﻗﺘﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺍﺩﻩ ﺑﻮﺩ ﺑﻪ ﻓﻜﺮ ﻓﺮﻭ ﺭﻓﺖ ﻭ ﻳﻘﻴﻦ ﻛﺮﺩ‬ ‫ﻛﻪ ﺍﮔﺮ ﭼﻨﻴﻦ ﺍﻗﺪﺍﻣﻰ ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﺟﻨﮕﻰ ﺷﺪﻳﺪ ﻭ ﺑﻼﻳﻰ ﻃﻮﻻﻧﻰ ﺑﻮﻗﻮﻉ ﺧﻮﺍﻫﺪ ﭘﻴﻮﺳﺖ‪ .‬ﻟﺬﺍ ﺍﺯ ﺩﺳﺘﻮﺭﻯ ﻛﻪ ﺩﺍﺩﻩ ﺑﻮﺩ ﭘﺸﻴﻤﺎﻥ ﺷﺪ ﻭ ﺁﻥ ﺷﺐ‬ ‫ﺭﺍ ﺗﺎ ﺻﺒﺢ ﻧﺨﻮﺍﺑﻴﺪ‪.‬‬ ‫ﺻﺒﺢ ﻫﻨﮕﺎﻡ ﻛﻪ ﻭﺍﺭﺩ ﻣﺴﺠﺪ ﺷﺪ ﺻﻔﻬﺎ ﺁﻣﺎﺩﻩ ﻯ ﻧﻤﺎﺯ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺑﻮﺑﻜﺮ ﭘﻴﺶ ﺭﻓﺖ ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺷﺮﻭﻉ ﻛﺮﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻓﻜﺮ ﻣﻰ ﻛﺮﺩ ﻭ ﻣﺘﻮﺟﻪ ﻧﺒﻮﺩ‬ ‫ﭼﻪ ﻣﻰ ﮔﻮﻳﺪ‪ .‬ﺧﺎﻟﺪ ﺑﻦ ﻭﻟﻴﺪ ﻫﻢ ﺑﺎ ﺷﻤﺸﻴﺮ ﺁﻣﺪ ﻭ ﻛﻨﺎﺭ ﺣﻀﺮﺕ ﺍﻳﺴﺘﺎﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺁﻧﺤﻀﺮﺕ ﻣﺘﻮﺟﻪ ﻣﺎﺟﺮﺍ ﺑﻮﺩ‪.‬‬

‫ﺷﻜﺴﺖ ﺗﻮﻃﺌﻪ ﻯ ﻗﺘﻞ ﺑﺪﺳﺖ ﻏﺎﺻﺐ‬ ‫ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﻧﻤﺎﺯ ﺑﻪ ﻋﻮﺍﻗﺐ ﺍﻣﺮ ﻣﻰ ﺍﻧﺪﻳﺸﻴﺪ ﻭ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﻫﻢ ﺩﺭ ﺍﻣﺎﻥ ﻧﻤﻰ ﺩﻳﺪ‪ ،‬ﻭ ﺷﺠﺎﻋﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﺑﻪ ﻭﺣﺸﺖ‬ ‫ﺍﻧﺪﺍﺧﺘﻪ ﺑﻮﺩ‪ .‬ﺍﻭ ﻧﻤﺎﺯ ﺭﺍ ﺁﻧﻘﺪﺭ ﻃﻮﻝ ﺩﺍﺩ ﻛﻪ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺁﻓﺘﺎﺏ ﻃﻠﻮﻉ ﻛﻨﺪ ﻭ ﻣﺮﺩﻡ ﮔﻤﺎﻥ ﻛﺮﺩﻧﺪ ﺩﺭ ﻧﻤﺎﺯ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻧﻜﻪ ﺑﻪ ﺗﺸﻬﺪ‬ ‫ﺭﺳﻴﺪ ﻭ ﺟﺮﺃﺕ ﺳﻼﻡ ﺩﺍﺩﻥ ﻧﺪﺍﺷﺖ!‬ ‫ﺑﺎﻷﺧﺮﻩ ﻗﺒﻞ ﺍﺯ ﺳﻼﻡ ﻧﻤﺎﺯ ﺳﻪ ﻣﺮﺗﺒﻪ ﮔﻔﺖ‪» :‬ﺍﻯ ﺧﺎﻟﺪ‪ ،‬ﺁﻧﭽﻪ ﺑﻪ ﺗﻮ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺍﻡ ﺍﻧﺠﺎﻡ ﻣﺪﻩ ﻭ ﺍﮔﺮ ﺍﻧﺠﺎﻡ ﺩﻫﻰ ﺗﻮ ﺭﺍ ﻣﻰ ﻛﺸﻢ«! ﻭ ﺳﭙﺲ ﺳﻼﻡ‬ ‫ﻧﻤﺎﺯ ﺭﺍ ﺩﺍﺩ‪.‬‬

‫ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﻗﺎﺗﻞ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭ ﺑﻪ ﺧﺎﻟﺪ ﻛﺮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺧﺎﻟﺪ‪ ،‬ﺍﺑﻮﺑﻜﺮ ﭼﻪ ﺩﺳﺘﻮﺭﻯ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﺑﻮﺩ؟ ﮔﻔﺖ‪ :‬ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺑﻮﺩ ﮔﺮﺩﻥ ﺗﻮ ﺭﺍ ﺑﺰﻧﻢ!‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺭﺍ ﻣﻰ ﻛﺮﺩﻯ؟ ﺧﺎﻟﺪ ﮔﻔﺖ‪ :‬ﺁﺭﻯ ﺑﺨﺪﺍ ﻗﺴﻢ‪ ،‬ﺍﮔﺮ ﻗﺒﻞ ﺍﺯ ﺳﻼﻡ ﻧﻤﺎﺯ ﻧﮕﻔﺘﻪ ﺑﻮﺩ »ﻣﻜﻦ« ﺗﻮ ﺭﺍ ﻣﻰ ﻛﺸﺘﻢ‪.‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺑﻰ ﻣﺎﺩﺭ‪ ،‬ﺩﺭﻭﻍ ﻣﻰ ﮔﻮﻳﻰ! ﺁﻧﻜﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻣﻰ ﻛﻨﺪ ﺑﺎﻳﺪ ﺍﺯ ﺗﻮ ﺷﺠﺎﻉ ﺗﺮ ﺑﺎﺷﺪ‪.‬‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺍﺯ ﺟﺎ ﺑﺮﺧﺎﺳﺖ ﻭ ﻓﻘﻂ ﺑﺎ ﺩﻭ ﺍﻧﮕﺸﺖ ﺳﺒﺎﺑﻪ ﻭ ﻭﺳﻂ ﮔﻠﻮﻯ ﺧﺎﻟﺪ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﭼﻨﺎﻥ ﻓﺸﺎﺭ ﺩﺍﺩ ﻛﻪ ﻓﺮﻳﺎﺩ ﻭﺣﺸﺘﻨﺎﻛﻰ ﻛﺸﻴﺪ ﻭ‬ ‫ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﭼﺸﻤﺎﻧﺶ ﺑﻴﺮﻭﻥ ﺁﻳﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺑﻪ ﻭﺣﺸﺖ ﺍﻓﺘﺎﺩﻧﺪ ﺑﻄﻮﺭﻯ ﻛﻪ ﻫﺮﻛﺲ ﺩﺭ ﻓﻜﺮ ﺧﻮﺩ ﺑﻮﺩ‪ .‬ﺧﺎﻟﺪ ﻫﻢ ﺩﺳﺖ ﻭ ﭘﺎ ﻣﻰ ﺯﺩ ﻭ ﻗﺪﺭﺕ‬ ‫ﺣﺮﻑ ﺯﺩﻥ ﻧﺪﺍﺷﺖ‪.‬‬

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‫ﺳﭙﺲ ﺣﻀﺮﺕ ﻟﺒﺎﺱ ﺧﺎﻟﺪ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺩﻳﻮﺍﺭ ﻛﻮﺑﻴﺪ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﻋﻤﺮ‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﭘﺴﺮ ﺻﻬﺎﻙ‪ ،‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﮔﺮ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻧﻰ ﺍﺯ ﺟﺎﻧﺐ ﭘﻴﺎﻣﺒﺮ ﻧﺒﻮﺩ ﻭ ﺍﮔﺮ ﻧﻮﺷﺘﻪ ﻯ ﺛﺒﺖ ﺷﺪﻩ ﺍﻯ ﺍﺯ ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﺒﻮﺩ ﻣﻰ ﺩﺍﻧﺴﺘﻰ‬ ‫ﻛﻪ ﻛﺪﺍﻣﻴﻚ ﺍﺯ ﻣﺎ ﻟﺸﻜﺮ ﺿﻌﻴﻔﺘﺮ ﻭ ﺗﻌﺪﺍﺩ ﻛﻤﺘﺮﻯ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺧﺎﻟﺪ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺯﺩ ﻭ ﺑﺮ ﺭﻭﻯ ﺳﻴﻨﻪ ﺍﺵ ﻧﺸﺴﺖ ﻭ ﺷﻤﺸﻴﺮﺵ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﺗﺎ ﺍﻭ ﺭﺍ ﺑﻜﺸﺪ‪ .‬ﺗﻤﺎﻡ ﺍﻫﻞ ﻣﺴﺠﺪ ﺟﻤﻊ‬ ‫ﺷﺪﻧﺪ ﺗﺎ ﺧﺎﻟﺪ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺁﻧﺤﻀﺮﺕ ﺭﻫﺎﻳﻰ ﺩﻫﻨﺪ ﻭﻟﻰ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ‪ .‬ﻋﻤﺮ ﮔﻔﺖ‪» :‬ﺑﺨﺪﺍﻯ ﻛﻌﺒﻪ ﻗﺴﻢ ﺍﻭ ﺭﺍ ﻣﻰ ﻛﺸﺪ«! ﻟﺬﺍ ﺳﺮﺍﻍ ﻋﺒﺎﺱ ﻓﺮﺳﺘﺎﺩﻧﺪ‪.‬‬ ‫ﻋﺒﺎﺱ ﺁﻣﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺣﻖ ﻗﺒﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻗﺴﻢ ﺩﺍﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺭﻫﺎ ﻛﻨﺪ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺍﻭ ﺁﺯﺍﺩ ﻛﺮﺩ‪.‬‬

‫ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﺎﻣﻞ ﻗﺘﻞ‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺳﺮﺍﻍ ﻋﻤﺮ ﺁﻣﺪ ﻭ ﻳﻘﻪ ﻯ ﺍﻭ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﭘﺴﺮ ﺻﻬﺎﻙ‪ ،‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﮔﺮ ﻧﺒﻮﺩ ﻋﻬﺪﻯ ﺍﺯ ﺟﺎﻧﺐ ﭘﻴﺎﻣﺒﺮ ﻭ ﺩﺳﺘﻮﺭﻯ ﺍﺯ‬ ‫ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﺩﺍﻧﺴﺘﻰ ﻛﻪ ﻛﺪﺍﻣﻴﻚ ﺍﺯ ﻣﺎ ﻛﻢ ﻳﺎﻭﺭﺗﺮ ﻭ ﻧﻔﺮﺍﺗﻤﺎﻥ ﻛﻤﺘﺮ ﺍﺳﺖ‪.‬‬

‫ﻣﺪﺍﻓﻌﺎﻥ ﺣﺮﻳﻢ ﻋﻠﻮﻯ‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺑﻪ ﺧﺎﻧﻪ ﺭﻓﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻠﻤﺎﻥ ﻭ ﺍﺑﻮﺫﺭ ﻭ ﻣﻘﺪﺍﺩ ﻭ ﺑﻨﻰ ﻫﺎﺷﻢ ﺁﻣﺪﻧﺪ ﻭ ﺷﻤﺸﻴﺮﻫﺎ ﺭﺍ ﻛﺸﻴﺪﻧﺪ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺘﻨﺪ‪» :‬ﺑﺨﺪﺍ‬ ‫ﻗﺴﻢ‪ ،‬ﺩﺳﺖ ﺑﺮﻧﻤﻰ ﺩﺍﺭﻳﺪ ﺗﺎ ﺁﻧﻜﻪ ﺳﺨﻦ ﺑﮕﻮﻳﺪ ﻭ ﺍﻗﺪﺍﻡ ﻛﻨﺪ«‪ .‬ﻣﺮﺩﻡ ﻧﻴﺰ ﻣﻀﻄﺮﺏ ﺷﺪﻧﺪ ﻭ ﻓﺘﻨﻪ ﺍﻯ ﺑﭙﺎ ﺷﺪ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺯﻧﺎﻥ ﺑﻨﻰ ﻫﺎﺷﻢ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ ﻭ ﻓﺮﻳﺎﺩ ﺑﺮﺁﻭﺭﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ‪ ،‬ﭼﻪ ﺯﻭﺩ ﺩﺷﻤﻨﻰ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﻫﻞ ﺑﻴﺘﺶ‬ ‫ﺁﺷﻜﺎﺭ ﻛﺮﺩﻳﺪ‪ ،‬ﻭ ﺑﺎﺭﻫﺎ ﻫﻤﻴﻦ ﻧﻴﺖ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺍﺷﺘﻴﺪ ﻭﻟﻰ ﻧﺘﻮﺍﻧﺴﺘﻴﺪ‪ .‬ﺩﻳﺮﻭﺯ ﻧﺴﺒﺖ ﺑﻪ ﺩﺧﺘﺮﺵ ﺗﺼﻤﻴﻢ ﻗﺘﻞ ﮔﺮﻓﺘﻴﺪ ﻭ ﺍﻣﺮﻭﺯ ﻣﻰ‬ ‫ﺧﻮﺍﻫﻴﺪ ﺑﺮﺍﺩﺭ ﻭ ﭘﺴﺮ ﻋﻤﻮ ﻭ ﺟﺎﻧﺸﻴﻦ ﻭ ﭘﺪﺭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺭﺍ ﺑﻜﺸﻴﺪ‪ .‬ﺑﺨﺪﺍﻯ ﻛﻌﺒﻪ ﻗﺴﻢ‪ ،‬ﺩﺭﻭﻍ ﻣﻰ ﮔﻮﻳﻴﺪ‪ .‬ﻫﺮﮔﺰ ﺑﻪ ﻗﺘﻞ ﺍﻭ ﺩﺳﺖ ﻧﺨﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ‪.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺟﺮﻳﺎﻧﺎﺕ ﻛﻪ ﻣﺮﺩﻡ ﺗﺮﺳﻴﺪﻧﺪ ﻓﺘﻨﻪ ﻯ ﻋﻈﻴﻤﻰ ﺑﭙﺎ ﺷﻮﺩ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻣﺸﻮﺭﺕ ﻭﺍﺭﻭﻧﻪ ﻯ ﺗﻮ ﺑﻮﺩ‪ .‬ﮔﻮﻳﺎ ﻣﻦ ﺍﻳﻦ ﻣﻨﺎﻇﺮ ﺭﺍ‬ ‫ﭘﻴﺶ ﭼﺸﻤﺎﻧﻢ ﻣﻰ ﺩﻳﺪﻡ‪ ،‬ﻭﻟﻰ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﺳﻼﻣﺘﻤﺎﻥ ﺷﻜﺮ ﻛﻦ!‬ ‫ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺗﻮﻃﺌﻪ ﻯ ﻗﺘﻞ ﺣﻀﺮﺕ ﺧﻨﺜﻰ ﺷﺪ ﻭﻟﻰ ﺍﻳﻦ ﺑﺎﺭ ﺁﺑﺮﻭﻯ ﻇﺎﻫﺮﻯ ﻏﺎﺻﺒﻴﻦ ﺑﻜﻠﻰ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ ﻭﺍﺗﻤﺎﻡ ﺣﺠﺘﻰ ﻗﻮﻯ ﺑﺮ ﻫﻤﮕﺎﻥ ﺷﺪ ﻛﻪ‬ ‫ﻏﺎﺻﺒﻴﻦ ﺗﺎ ﻛﺠﺎ ﺭﺍ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺳﺨﻨﺎﻥ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﺗﻬﺪﻳﺪ ﻭ ﺗﻄﻤﻴﻊ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ]ﺩﻻﺋﻞ ﺍﻻﻣﺎﻣﻪ‪ :‬ﺹ ‪ .119‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ [ .326‬ﺑﺎ ﺗﺨﺮﻳﺐ ﺯﻣﻴﻨﻪ ﻫﺎﻯ‬ ‫ﺍﺟﺘﻤﺎﻋﻰ ﺑﺪﺳﺖ ﻏﺎﺻﺒﻴﻦ ﺁﻧﻬﺎ ﺍﺣﺴﺎﺱ ﺧﻄﺮ ﺟﺪﻯ ﻛﺮﺩﻧﺪ ﻭ ﭼﺎﺭﻩ ﻯ ﻧﻬﺎﻳﻰ ﺭﺍ ﺩﺭ ﺗﻬﺪﻳﺪ ﻭ ﺍﺭﻋﺎﺏ ﺩﻳﺪﻧﺪ ﻛﻪ ﺩﺭ ﺿﻤﻦ ﺁﻥ ﺗﻄﻤﻴﻌﻬﺎﻳﻰ ﻫﻢ ﺑﻪ‬ ‫ﭼﺸﻢ ﻣﻰ ﺧﻮﺭﺩ‪ .‬ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﻣﻨﺒﺮ ﺭﻓﺖ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻣﺨﺎﻃﺐ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﺍﻯ ﻣﺮﺩﻡ‪ ،‬ﺍﻳﻦ ﭼﻪ ﮔﻮﺵ ﻓﺮﺍﺩﺍﺩﻥ ﺑﻪ ﻫﺮ ﺳﺨﻨﻰ ﺍﺳﺖ؟ ﺍﻳﻦ ﺁﺭﺯﻭﻫﺎ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎﻣﺒﺮ ﻛﺠﺎ ﺑﻮﺩ؟! ﻫﺮﻛﺲ ﻣﻄﻠﺒﻰ ﺷﻨﻴﺪﻩ ﺑﮕﻮﻳﺪ ﻭ ﻫﺮﻛﺲ ﺷﻬﺎﺩﺕ‬ ‫ﻣﻰ ﺩﻫﺪ ﺑﺮﺧﻴﺰﺩ‪ .‬ﺍﻭ ﻫﻤﭽﻮﻥ ﺭﻭﺑﺎﻫﻰ ﺍﺳﺖ ﻛﻪ ﺷﺎﻫﺪﺵ ﺩﻡ ﺍﻭﺳﺖ ]ﺍﺷﺎﺭﻩ ﺑﻪ ﻳﻚ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﻋﺮﺑﻰ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺷﺎﻫﺪ ﺍﻭ ﺟﺰﺋﻰ ﺍﺯﺧﻮﺩ‬ ‫ﺍﻭﺳﺖ‪ .‬ﻣﻼﺯﻡ ﻫﺮ ﻓﺘﻨﻪ ﺍﻯ ﺍﺳﺖ‪ .‬ﺍﻭﺳﺖ ﻫﻤﺎﻥ ﻛﻪ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﻓﺘﻨﻪ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ ﻛﻬﻨﻪ ﺷﺪﻩ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪ«‪ .‬ﺍﺯ ﺿﻌﻴﻔﺎﻥ ﻛﻤﻚ ﻣﻰ ﮔﻴﺮﻳﺪ ﻭ ﺯﻧﺎﻥ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۴۰‬‬

‫ﺭﺍ ﺑﻪ ﻳﺎﺭﻯ ﻣﻰ ﻃﻠﺒﻴﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﻡ ﻃﺤﺎﻝ ﻛﻪ ﻣﺤﺒﻮﺑﺘﺮﻳﻦ ﺍﻫﻠﺶ ﻧﺰﺩ ﺍﻭ ﮔﻤﺮﺍﻩ ﺍﺳﺖ ]ﺍﺷﺎﺭﻩ ﺑﻪ ﻳﻚ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﻋﺮﺑﻰ ﺍﺳﺖ‪ .‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻣﻦ ﺍﮔﺮ‬ ‫ﺑﺨﻮﺍﻫﻢ ﺑﮕﻮﻳﻢ ﻣﻰ ﮔﻮﻳﻢ ﻭ ﺍﮔﺮ ﺑﮕﻮﻳﻢ ﺍﻓﺸﺎ ﻣﻰ ﻛﻨﻢ‪ ،‬ﻭﻟﻰ ﺍﮔﺮ ﺭﻫﺎﻳﻢ ﻛﻨﻴﺪ ﺳﺎﻛﺖ ﻣﻰ ﻣﺎﻧﻢ‪.‬‬

‫ﺧﻄﺎﺏ ﺗﻬﺪﻳﺪﺁﻣﻴﺰ ﺑﻪ ﺍﻧﺼﺎﺭ‬ ‫ﺳﭙﺲ ﺭﻭ ﺑﻪ ﺍﻧﺼﺎﺭ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺍﻧﺼﺎﺭ‪ ،‬ﺳﺨﻦ ﺳﻔﻴﻬﺎﻥ ﺷﻤﺎ ﺑﻪ ﻣﻦ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺑﻪ ﺣﻔﻆ‬ ‫ﻋﻬﺪ ﭘﻴﺎﻣﺒﺮﻳﺪ‪ .‬ﭘﻴﺎﻣﺒﺮ ﻧﺰﺩ ﺷﻤﺎ ﺁﻣﺪ ﻭ ﺷﻤﺎ ﺍﻭ ﺭﺍ ﭘﻨﺎﻩ ﺩﺍﺩﻳﺪ ﻭ ﻳﺎﺭﻯ ﻛﺮﺩﻳﺪ‪ .‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻣﻦ ﻧﺴﺒﺖ ﺑﻪ ﻛﺴﻰ ﻛﻪ ﻧﺰﺩ ﻣﺎ ﻣﺴﺘﺤﻖ ﻣﺠﺎﺯﺍﺕ ﻧﺒﺎﺷﺪ‬ ‫ﺩﺳﺖ ﻭ ﺯﺑﺎﻥ ﺑﺎﺯ ﻧﺨﻮﺍﻫﻢ ﻛﺮﺩ‪.‬‬

‫ﺗﻄﻤﻴﻊ ﻣﺮﺩﻡ‬ ‫ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﭘﺎﻳﺎﻥ ﺗﻬﺪﻳﺪﺍﺗﺶ ﻭﺍﺭﺩ ﺟﻨﺒﻪ ﺗﻄﻤﻴﻊ ﻣﺮﺩﻡ ﺷﺪ ﻭ ﺑﺮﺍﻯ ﺧﺮﻳﺪﺍﺭﻯ ﻓﻜﺮ ﻣﺮﺩﻡ ﮔﻔﺖ‪» :‬ﺑﻌﺪ ﺍﺯ ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ‪ ،‬ﻓﺮﺩﺍ ﺻﺒﺢ ﻫﻤﻪ ﺑﺮﺍﻯ ﮔﺮﻓﺘﻦ‬ ‫ﺳﻬﻤﻴﻪ ﻫﺎﻯ ﺧﻮﺩ ﺍﺯ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺑﻴﺎﻳﻴﺪ«‪ ،‬ﻭ ﺍﻳﻦ ﺁﺧﺮﻳﻦ ﺭﺍﻩ ﻣﺆﺛﺮ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻯ ﺭﻭﺯ ﻣﺒﺎﺩﺍ ﺫﺧﻴﺮﻩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺭﺿﺎﻳﺖ ﻃﻠﺒﻰ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ]ﻛﺘﺎﺏ ﺳﻠﻴﻢ‪ :‬ﺝ ‪ 2‬ﺹ ‪ .869‬ﻣﺼﺒﺎﺡ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺹ ‪ .246‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .157‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 43‬ﺹ‬ ‫‪ .203 ،170‬ﺍﻻﻣﺎﻣﻪ ﻭﺍﻟﺴﻴﺎﺳﻪ )ﺍﺑﻦ ﻗﺘﻴﺒﻪ(‪ :‬ﺹ ‪ [ .14‬ﺁﺧﺮﻳﻦ ﺍﻗﺪﺍﻣﻰ ﻛﻪ ﺩﺭ ﺣﻴﺎﺕ ﺻﺪﻳﻘﻪ ﻯ ﻃﺎﻫﺮﻩ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﻃﺮﻑ ﻏﺎﺻﺒﻴﻦ ﺍﻧﺠﺎﻡ‬ ‫ﮔﺮﻓﺖ ﻭ ﻧﻘﺸﻪ ﻯ ﻇﺮﻳﻔﻰ ﺑﻮﺩ ﻛﻪ ﺗﻮﺳﻂ ﺑﺎﻧﻮﻯ ﺩﻭ ﺟﻬﺎﻥ ﺧﻨﺜﻰ ﺷﺪ‪ ،‬ﺭﺿﺎﻳﺖ ﻃﻠﺒﻰ ﺍﺯ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺯﻯ ﺫﺧﻴﺮﻩ ﻛﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﺑﻬﺎ ﺍﺯ ﺁﺳﻴﺎﺏ ﺑﻴﻔﺘﺪ ﻭ ﺁﺗﺸﻬﺎﻯ ﻓﺘﻨﻪ ﺯﻳﺮ ﺧﺎﻛﺴﺘﺮ ﻗﺮﺍﺭ ﺑﮕﻴﺮﺩ‪ ،‬ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﻳﺎﺭﺍﻯ ﻣﻘﺎﺑﻠﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺁﻥ ﺯﻣﺎﻥ ﺍﻳﺎﻡ‬ ‫ﺁﺧﺮ ﺯﻧﺪﮔﻰ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ‪ .‬ﺭﺍ ﺳﺘﻰ ﻛﺴﻰ ﻧﻴﺴﺖ ﺑﭙﺮﺳﺪ‪ :‬ﭼﺮﺍ ﺑﺠﺎﻯ ﺭﺿﺎﻳﺖ ﻃﻠﺒﻰ‪ ،‬ﺧﻮﺩ ﻓﺪﻙ ﺭﺍ ﺑﺎﺯ ﻧﮕﺮﺩﺍﻧﺪﻧﺪ؟!!‬ ‫ﺁﻳﺎ ﺍﻳﻦ ﻣﺴﺨﺮﻩ ﻧﻴﺴﺖ ﻛﻪ ﻇﺎﻟﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﻇﻠﻢ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰ ﺩﻫﺪ ﻃﻠﺐ ﻋﻔﻮ ﻛﻨﺪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ ﻇﻠﻢ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﻨﺪ؟! ﺁﻳﺎ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﭼﻨﻴﻦ ﻋﺬﺭ ﺧﻮﺍﻫﺎﻧﻰ‪ ،‬ﭼﻪ ﺭﺍﻫﻰ ﺯﻳﺒﺎﺗﺮ ﺍﺯ ﺁﻧﭽﻪ ﺻﺪﻳﻘﻪ ﻯ ﻃﺎﻫﺮﻩ ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﻣﻰ ﺗﻮﺍﻥ ﻳﺎﻓﺖ؟‬

‫ﺍﺟﺎﺯﻩ ﻯ ﻋﻴﺎﺩﺕ ﻓﺎﻃﻤﻪ‬ ‫ﺁﻧﻬﺎ ﻫﺮ ﺭﻭﺯ ﺣﺎﻝ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺟﻮﻳﺎ ﻣﻰ ﺷﺪﻧﺪ ﺗﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﺒﺮ ﻳﺎﻓﺘﻨﺪ ﻣﺮﻳﻀﻰ ﺣﻀﺮﺕ ﺷﺪﺕ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺯﻣﺎﻥ ﻣﻨﺎﺳﺐ ﻓﺮﺍ ﺭﺳﻴﺪﻩ‬ ‫ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﺩﻭ ﻧﻔﺮﻯ ﺑﺮﺍﻯ ﻋﻴﺎﺩﺕ ﺁﻧﺤﻀﺮﺕ ﺁﻣﺪﻧﺪ ﻭﻟﻰ ﺣﻀﺮﺕ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩ‪ .‬ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﺩﻭﺑﺎﺭﻩ ﺁﻣﺪﻧﺪ ﻭﻟﻰ ﺣﻀﺮﺕ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩ‪ .‬ﻭ ﻗﺘﻰ ﺍﺯ‬ ‫ﻼ‬ ‫ﺍﺟﺎﺯﻩ ﻯ ﻣﺴﺘﻘﻴﻢ ﻧﺎﺍﻣﻴﺪ ﺷﺪﻧﺪ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺮﺽ ﻛﺮﺩﻧﺪ‪» :‬ﺑﻴﻦ ﻣﺎ ﻭ ﻓﺎﻃﻤﻪ ﺁﻧﭽﻪ ﻛﻪ ﺧﻮﺩ ﺑﻬﺘﺮ ﻣﻰ ﺩﺍﻧﻰ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﻣﺎ ﻗﺒ ً‬ ‫ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺑﺮﺍﻯ ﻋﺬﺭﺧﻮﺍﻫﻰ ﺁﻣﺪﻩ ﺍﻳﻢ ﻭﻟﻰ ﺑﻪ ﻣﺎ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻣﻰ ﺗﻮﺍﻧﻰ ﺑﺮﺍﻯ ﻣﺎ ﺍﺟﺎﺯﻩ ﺑﮕﻴﺮ ﺗﺎ ﺍﺯ ﮔﻨﺎﻫﻤﺎﻥ ﻋﺬﺭﺧﻮﺍﻫﻰ ﻛﻨﻴﻢ«‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭼﻨﺪ ﺑﺎﺭ ﺑﻪ ﺁﻧﻬﺎ ﺟﻮﺍﺏ ﻣﻨﻔﻰ ﺩﺍﺩ ﻭﻟﻰ ﺁﻧﻬﺎ ﺍﺻﺮﺍﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺑﺎﺭ ﭘﺸﺖ ﺩﺭ ﻧﺸﺴﺘﻨﺪ ﻭ ﺍﺯ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺘﻨﺪ ﺩﺍﺧﻞ‬ ‫ﺧﺎﻧﻪ ﺑﺮﻭﺩ ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧﺪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺭﺍﺿﻰ ﻛﻨﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﺷﺪ ﻭ ﻧﺰﺩ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺁﻣﺪ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﺎﺭﻫﺎ ﺍﺟﺎﺯﻩ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﻭ ﻣﻦ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺭﺩ ﻛﺮﺩﻩ ﺍﻡ ﻭ ﺗﻮ ﻧﻴﺰ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩﻩ ﺍﻯ‪ .‬ﺍﻛﻨﻮﻥ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﻣﻦ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﺗﺎ ﺍﺯ ﺗﻮ ﺍﺟﺎﺯﻩ ﺑﮕﻴﺮﻡ‪ .‬ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺑﻪ ﺁﻧﺎﻥ ﺍﺟﺎﺯﻩ ﻧﻤﻰ ﺩﻫﻢ‬

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‫‪۴۱‬‬

‫ﻭ ﻛﻠﻤﻪ ﺍﻯ ﺑﺎ ﺁﻧﺎﻥ ﺳﺨﻦ ﻧﻤﻰ ﮔﻮﻳﻢ ﺗﺎ ﭘﺪﺭﻡ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﻨﻢ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻧﺪ ﻭ ﻇﻠﻤﻰ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﺭﻭﺍ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﺑﻪ ﭘﺪﺭﻡ ﺷﻜﺎﻳﺖ‬ ‫ﻛﻨﻢ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺧﺎﻧﻢ ﺁﺯﺍﺩ ]ﻳﻌﻨﻰ ﺍﺧﺘﻴﺎﺭ ﺗﻮ ﺑﺪﺳﺖ ﺧﻮﺩﺕ ﺍﺳﺖ‪ ،.‬ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﭘﺸﺖ ﺩﺭ ﻧﺸﺴﺘﻪ ﺍﻧﺪ ﻭ ﺍﺻﺮﺍﺭ ﺩﺍﺭﻧﺪ ﺑﺮ ﺗﻮ‬ ‫ﺳﻼﻡ ﻛﻨﻨﺪ‪ .‬ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﺧﺎﻧﻪ ﺧﺎﻧﻪ ﻯ ﺗﻮ ﻭ ﺯﻥ ﺁﺯﺍﺩﻩ ﻫﻤﺴﺮ ﺗﻮﺳﺖ‪ ،‬ﻭ ﺯﻧﺎﻥ ﺗﺎﺑﻊ ﻣﺮﺩﺍﻧﻨﺪ‪ .‬ﻫﺮﮔﻮﻧﻪ ﻣﻰ ﺧﻮﺍﻫﻰ ﻋﻤﻞ ﻛﻦ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﭘﻮﺷﺶ ﺳﺮﺕ‬ ‫ﺭﺍ ﻣﺤﻜﻢ ﻛﻦ‪.‬‬

‫ﻋﻴﺎﺩﺕ ﻏﺎﺻﺒﻴﻦ ﻭ ﻗﻬﺮ ﻓﺎﻃﻤﻪ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺳﺮ ﻣﺒﺎﺭﻙ ﺭﺍ ﭘﻮﺷﺎﻧﻴﺪ ﻭ ﺭﻭﻯ ﺑﻪ ﺩﻳﻮﺍﺭ ﮔﺮﺩﺍﻧﻴﺪ ﺑﻄﻮﺭﻯ ﻛﻪ ﻣﻘﺎﺑﻞ ﺁﻧﻬﺎ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ ﻛﻪ ﭼﻨﺪ ﺯﻥ ﺩﻳﮕﺮ‬ ‫ﻧﻴﺰ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻭ ﺗﺎ ﭼﺸﻤﺸﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻓﺘﺎﺩ ﺳﻼﻡ ﻛﺮﺩﻧﺪ ﻭﻟﻰ ﺣﻀﺮﺕ ﺟﻮﺍﺏ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍﺩ! ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ‬ ‫ﻛﻪ ﺣﻀﺮﺕ ﺭﻭﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﺩﻳﻮﺍﺭ ﮔﺮﺩﺍﻧﺪﻩ ﺑﻮﺩ‪ .‬ﺁﻧﻬﺎ ﺑﻪ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺣﻀﺮﺕ ﺁﻣﺪﻧﺪ ﻭﻟﻰ ﺣﻀﺮﺕ ﺭﻭﻯ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﭼﻨﺪ ﺑﺎﺭ ﺍﻳﻦ ﻛﺎﺭ‬ ‫ﺗﻜﺮﺍﺭ ﺷﺪ‪ .‬ﺗﺎ ﺁﻧﻜﻪ ﺣﻀﺮﺕ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪» :‬ﭘﺎﺭﭼﻪ ﺍﻯ ﺭﻭﻯ ﺻﻮﺭﺗﻢ ﺑﻴﻨﺪﺍﺯ«‪ ،‬ﻭ ﺑﻪ ﺯﻧﻬﺎ ﻓﺮﻣﻮﺩ‪» :‬ﺷﻤﺎ ﻣﺮﺍ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ«‪ ،‬ﻭ‬ ‫ﮔﻮﻳﺎ ﺣﻀﺮﺕ ﺍﺯ ﺷﺪﺕ ﺟﺮﺍﺣﺎﺕ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﺪﻥ ﻣﺒﺎﺭﻙ ﺭﺍ ﺣﺮﻛﺖ ﺩﻫﻨﺪ‪.‬‬ ‫ﺑﺎﻷﺧﺮﻩ ﺍﺑﻮﺑﻜﺮ ﺷﺮﻭﻉ ﺑﻪ ﻋﺬﺭﺧﻮﺍﻫﻰ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﻣﺎ ﺑﺮﺍﻯ ﺟﻠﺐ ﺭﺿﺎﻳﺖ ﺗﻮ ﺁﻣﺪﻩ ﺍﻳﻢ ﻭ ﺍﺯ ﺗﻮ ﻣﻰ ﺧﻮﺍﻫﻴﻢ ﺁﻧﭽﻪ ﺍﺯ ﻣﺎ ﻧﺴﺒﺖ‬ ‫ﺑﻪ ﺗﻮ ﺭﻭﺍ ﺷﺪﻩ ﻋﻔﻮ ﻛﻨﻰ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺣﺘﻰ ﻳﻚ ﻛﻠﻤﻪ ﺑﺎ ﺷﻤﺎ ﺳﺨﻦ ﻧﻤﻰ ﮔﻮﻳﻢ ﺗﺎ ﭘﺪﺭﻡ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﻨﻢ ﻭ ﺷﻜﺎﻳﺖ ﺷﻤﺎ ﺭﺍ ﻧﺰﺩ ﺍﻭ ﺑﺒﺮﻡ‪ ،‬ﻭ ﺍﺯ‬ ‫ﻛﺎﺭﻫﺎﻯ ﺷﻤﺎ ﻭ ﻇﻠﻤﻰ ﻛﻪ ﺑﻪ ﻣﻦ ﺭﻭﺍ ﺩﺍﺷﺘﻪ ﺍﻳﺪ ﺷﻜﺎﻳﺖ ﻛﻨﻢ‪.‬‬

‫ﻣﺤﺎﻛﻤﻪ ﻯ ﻏﺎﺻﺒﻴﻦ ﺩﺭ ﻋﻴﺎﺩﺕ‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺑﺮﺍﻯ ﻋﺬﺭﺧﻮﺍﻫﻰ ﺁﻣﺪﻩ ﺍﻳﻢ‪ .‬ﻣﺎ ﺭﺍ ﺑﻪ ﺭﻓﺘﺎﺭﻣﺎﻥ ﻣﺆﺍﺧﺬﻩ ﻣﻜﻦ‪.‬‬ ‫ﺣﻀﺮﺕ ﺭﻭ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﻣﻦ ﺑﺎ ﺍﻳﻨﺎﻥ ﻛﻠﻤﻪ ﺍﻯ ﺳﺨﻦ ﻧﺨﻮﺍﻫﻢ ﮔﻔﺖ ﺗﺎ ﻣﻄﻠﺒﻰ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﻛﻨﻢ ﻛﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻨﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪ :‬ﺷﻤﺎ ﺭﺍ ﺑﺨﺪﺍ ﻗﺴﻢ ﻣﻰ ﺩﻫﻢ‪ ،‬ﺁﻳﺎ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺷﻨﻴﺪﻳﺪ ﻛﻪ ﻣﻰ ﻓﺮﻣﻮﺩ‪» :‬ﻓﺎﻃﻤﻪ ﭘﺎﺭﻩ ﻯ ﺗﻦ ﻣﻦ ﺍﺳﺖ‪.‬‬ ‫ﻫﺮﻛﺲ ﺍﻭ ﺭﺍ ﺍﺫﻳﺖ ﻛﻨﺪ ﻣﺮﺍ ﺍﺫﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻣﺮﺍ ﺍﺫﻳﺖ ﻛﻨﺪ ﺧﺪﺍ ﺭﺍ ﺍﺫﻳﺖ ﻛﺮﺩﻩ ﺍﺳﺖ«؟ ﮔﻔﺘﻨﺪ‪ :‬ﺁﺭﻯ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺍﻟﺤﻤﺪ ﻟﻠﱠﻪ‪.‬‬

‫ﺣﻜﻢ ﻧﻬﺎﻳﻰ ﻓﺎﻃﻤﻪ ﺩﺭ ﻣﻮﺭﺩ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﺩﺳﺘﺎﻥ ﻣﺒﺎﺭﻙ ﺭﺍ ﺑﻪ ﺁﺳﻤﺎﻥ ﺑﻠﻨﺪ ﻛﺮﺩ ﻭ ﻋﺮﺿﻪ ﺩﺍﺷﺖ‪» :‬ﺧﺪﺍﻳﺎ‪ ،‬ﻣﻦ ﺗﻮ ﺭﺍ ﺷﺎﻫﺪ ﻣﻰ ﮔﻴﺮﻡ‪ ،‬ﺍﻯ ﺣﺎﺿﺮﻳﻦ ﺷﻤﺎ ﻫﻢ ﺷﺎﻫﺪ ﺑﺎﺷﻴﺪ‪،‬‬ ‫ﻛﻪ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺩﺭ ﺣﻴﺎﺗﻢ ﻭ ﻫﻨﮕﺎﻡ ﻣﺮﮔﻢ ﻣﺮﺍ ﺍﺫﻳﺖ ﻛﺮﺩﻧﺪ‪ .‬ﻣﻦ ﺷﻜﺎﻳﺖ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺑﻪ ﺗﻮ ﻭ ﭘﻴﺎﻣﺒﺮﺕ ﻣﻰ ﻧﻤﺎﻳﻢ‪ .‬ﻧﻪ ﺑﺨﺪﺍ ﻗﺴﻢ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﺷﻤﺎ ﺩﻭ‬ ‫ﻧﻔﺮ ﺭﺍﺿﻰ ﻧﻤﻰ ﺷﻮﻡ ﻭ ﺑﺎ ﺷﻤﺎ ﺳﺨﻦ ﻧﻤﻰ ﮔﻮﻳﻢ ﺗﺎ ﭘﺪﺭﻡ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﻨﻢ ﻭ ﺁﻧﭽﻪ ﻛﺮﺩﻩ ﺍﻳﺪ ﺑﻪ ﺍﻭ ﺧﺒﺮ ﺩﻫﻢ ﻭ ﺍﻭ ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﻤﺎ ﺣﻜﻢ‬ ‫ﻧﻤﺎﻳﺪ‪ .‬ﺑﺨﺪﺍ ﻗﺴﻢ‪ ،‬ﺩﺭ ﻫﺮ ﻧﻤﺎﺯﻯ ﻛﻪ ﺑﺨﻮﺍﻧﻢ ﺑﺮ ﺷﻤﺎ ﻧﻔﺮﻳﻦ ﻣﻰ ﻛﻨﻢ«‪.‬‬

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‫ﺗﻌﺠﺐ ﻓﺎﻃﻤﻪ ﺍﺯ ﻋﻴﺎﺩﺕ ﺁﺗﺶ ﺯﻧﻨﺪﮔﺎﻥ ﺧﺎﻧﻪ ﺍﺵ‬ ‫ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﻋﺠﻴﺐ ﺍﺳﺖ ﻛﻪ ﺍﻣﺮﻭﺯ ﺑﺎ ﺣﺎﻝ ﺍﻣﻦ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﻯ ﻣﺎ ﻣﻰ ﺷﻮﻯ ]ﻳﻌﻨﻰ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻯ ﻛﻪ ﺭﻭﺯﻯ ﺑﺎ ﺁﺗﺶ ﻭ ﻫﺠﻮﻡ‬ ‫ﺩﺳﺘﺠﻤﻌﻰ ﺑﻪ ﺧﺎﻧﻪ ﻯ ﻣﻦ ﺣﻤﻠﻪ ﻛﺮﺩﻳﺪ! ﻭ ﺍﻳﻦ ﺯﻣﺎﻧﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﻣﺎ ﻣﺴﻠﻂ ﻛﺮﺩﻩ ﺍﻯ؟ ﺑﻴﺮﻭﻥ ﺭﻭ ﻛﻪ ﺑﺨﺪﺍ ﻗﺴﻢ ﻛﻠﻤﻪ ﺍﻯ ﺑﺎ ﺗﻮ ﺳﺨﻦ‬ ‫ﻧﺨﻮﺍﻫﻢ ﮔﻔﺖ ﺗﺎ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﻨﻢ ﻭ ﺑﻪ ﺁﻧﺎﻥ ﺷﻜﺎﻳﺖ ﻧﻤﺎﻳﻢ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻮﺩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺻﺪﺍﻯ ﻭﺍﻯ ﻭ ﻭﻳﻞ ﺑﻠﻨﺪ ﻛﺮﺩ ﻭ ﺍﻇﻬﺎﺭ ﻧﺎﺭﺍﺣﺘﻰ ﺷﺪﻳﺪ ﻧﻤﻮﺩ‪ .‬ﻋﻤﺮ ﮔﻔﺖ‪» :‬ﺍﻯ ﺧﻠﻴﻔﻪ ﻯ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﺑﺨﺎﻃﺮ ﮔﻔﺘﻪ ﻯ ﻳﻚ ﺯﻥ‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﻣﻨﻘﻠﺐ ﻣﻰ ﺷﻮﻯ ﻭ ﺟﺰﻉ ﻭ ﻓﺰﻉ ﻣﻰ ﻧﻤﺎﻳﻰ«؟! ﻭ ﺁﻧﮕﺎﻩ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ ﻭ ﺁﺭﺯﻭ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻯ ﻛﺎﺵ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩﻧﺪ‬ ‫ﺗﺎ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﭼﻨﻴﻦ ﺻﺮﻳﺢ ﻭ ﻗﺎﻃﻊ ﻧﺎﺭﺿﺎﻳﺘﻰ ﻭ ﻏﻀﺐ ﺧﻮﺩ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﻧﺎﻥ ﺍﻋﻼﻡ ﻧﻤﻰ ﻛﺮﺩ‪.‬‬

‫ﺷﺮﻛﺖ ﺩﺭ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺁﺧﺮﻳﻦ ﻣﻬﻠﺖ ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻯ ﻧﻘﺸﻪ ﻛﺸﻴﺪﻥ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺗﺪﻓﻴﻦ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ‪ .‬ﺁﻧﻬﺎ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻨﺪ ﺑﺮﺍﻯ ﺳﺮﭘﻮﺵ ﮔﺬﺍﺷﺘﻦ ﺑﺮ‬ ‫ﺟﻨﺎﻳﺎﺕ ﺧﻮﺩ ﺑﻪ ﻫﺮ ﻗﻴﻤﺖ ﺷﺪﻩ ﺩﺭ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺷﺮﻛﺖ ﻛﻨﻨﺪ ﻭ ﻻﺑﺪ ﺍﻇﻬﺎﺭ ﻋﺰﺍﺩﺍﺭﻯ ﻛﻨﻨﺪ ﺗﺎ ﺳﺮﭘﻮﺷﻰ ﺑﺮ‬ ‫ﺟﻨﺎﻳﺎﺗﺸﺎﻥ ﺑﺎﺷﺪ‪ .‬ﺑﺮﻧﺎﻣﻪ ﺍﺯ ﺩﻭ ﻃﺮﻑ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺷﺮﻭﻉ ﺷﺪ‪:‬‬ ‫ﻭﺻﻴﺖ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺑﻪ ﺗﺪﻓﻴﻦ ﺷﺒﺎﻧﻪ ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ ،193‬ﺝ ‪ 43‬ﺹ ‪ [ .215 ،209 ،205 ،199 ،190 ،171‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﺁﻳﺎ ﻣﻰ ﺗﻮﺍﻧﻰ ﻭﺻﻴﺖ ﻣﺮﺍ ﻋﻤﻞ ﻛﻨﻰ؟ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺁﺭﻯ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻢ‪.‬‬ ‫ﻓﺮﻣﻮﺩ‪ :‬ﻭﻗﺘﻰ ﻣﻦ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻢ ﻣﺮﺍ ﺷﺐ ﺩﻓﻦ ﻛﻦ ﻭ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺧﺒﺮ ﻣﺪﻩ‪ ،‬ﻛﻪ ﻧﺒﺎﻳﺪ ﺍﺣﺪﻯ ﺍﺯ ﺁﻧﺎﻥ ﻛﻪ ﺑﺮ ﻣﻦ ﻇﻠﻢ ﻛﺮﺩﻧﺪ ﻭ ﺣﻖ ﻣﺮﺍ ﮔﺮﻓﺘﻨﺪ‬ ‫ﺑﺮ ﺟﻨﺎﺯﻩ ﺍﻡ ﺣﺎﺿﺮ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺍﺟﺎﺯﻩ ﻣﺪﻩ ﺑﺮ ﺟﻨﺎﺯﻩ ﻯ ﻣﻦ ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﻨﺪ ﭼﺮﺍ ﻛﻪ ﺍﻳﻨﺎﻥ ﺩﺷﻤﻨﺎﻥ ﻣﻦ ﻭ ﭘﻴﺎﻣﺒﺮﻧﺪ‪ ،‬ﻭ ﺍﺟﺎﺯﻩ ﻣﺪﻩ ﺍﺣﺪﻯ ﺍﺯ ﺍﻳﻨﺎﻥ ﻭ‬ ‫ﺍﺗﺒﺎﻋﺸﺎﻥ ﺑﺮ ﺟﻨﺎﺯﻩ ﻯ ﻣﻦ ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﻨﺪ‪ .‬ﺷﺐ ﻛﻪ ﺟﺎﺳﻮﺳﺎﻥ ﺳﺮﺍﻍ ﻛﺎﺭ ﺧﻮﺩ ﺭﻓﺘﻨﺪ ﻭ ﭼﺸﻤﻬﺎ ﺑﺨﻮﺍﺏ ﺭﻓﺖ ﻣﺮﺍ ﺩﻓﻦ ﻛﻦ‪.‬‬ ‫ﺍﺟﺘﻤﺎﻉ ﻣﺮﺩﻡ ﻛﻨﺎﺭ ﺟﻨﺎﺯﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻭ ﺍﻋﻼﻡ ﺗﺄﺧﻴﺮ ﺗﺸﻴﻴﻊ‬ ‫ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺣﻀﺮﺕ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﺯﻥ ﻭ ﻣﺮﺩ ﺿﺠﻪ ﻛﻨﺎﻥ ﺑﺮ ﺩﺭ ﺧﺎﻧﻪ ﻯ ﺣﻀﺮﺕ ﺟﻤﻊ ﺷﺪﻧﺪ ﻭ ﻣﻨﺘﻈﺮ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻥ ﺟﻨﺎﺯﻩ ﺑﺮﺍﻯ ﻣﺮﺍﺳﻢ ﺗﺸﻴﻴﻊ‬ ‫ﺑﻮﺩﻧﺪ ﺗﺎ ﺑﺮ ﺑﺪﻥ ﺁﻧﺤﻀﺮﺕ ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﻨﺪ!!‬ ‫ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻫﻢ ﺑﻌﻨﻮﺍﻥ ﺗﺴﻠﻴﺖ ﮔﻔﺘﻦ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺍﺑﺎﺍﻟﺤﺴﻦ‪ ،‬ﻣﺒﺎﺩﺍ ﺍﺯ ﻣﺎ ﭘﻴﺶ ﺗﺮ ﺑﺮ ﺟﻨﺎﺯﻩ ﻯ ﺩﺧﺘﺮ‬ ‫ﭘﻴﺎﻣﺒﺮ ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﻰ!!‬ ‫ﺍﺑﻮﺫﺭ ﺍﺯ ﺩﺍﺧﻞ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺑﺮﮔﺮﺩﻳﺪ ﻛﻪ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﻩ ﻯ ﻓﺎﻃﻤﻪ ﺍﻣﺸﺐ ﺑﻪ ﺗﺄﺧﻴﺮ ﺍﻓﺘﺎﺩ‪ .‬ﻣﺮﺩﻡ ﻫﻢ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﻣﺘﻔﺮﻕ ﺷﺪﻧﺪ‪.‬‬

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‫ﺗﺪﻓﻴﻦ ﻣﺨﻔﻴﺎﻧﻪ ﻯ ﺣﻀﺮﺕ‬ ‫ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺷﺐ ﻛﻪ ﮔﺬﺷﺖ ﻭ ﺍﺯ ﺟﺎﺳﻮﺳﺎﻥ ﻣﻄﻤﺌﻦ ﺷﺪﻧﺪ‪ ،‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﻏﺴﻞ ﺩﺍﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻬﻤﺮﺍﻩ ﺳﻠﻤﺎﻥ ﻭ ﺍﺑﻮﺫﺭ ﻭ ﻣﻘﺪﺍﺩ ﻭ ﻧﻴﺰ ﻓﻀﻪ ﻭ ﺍﺳﻤﺎء ﻭ ﭼﻨﺪ ﻧﻔﺮ ﺩﻳﮕﺮ ﺩﺭ ﻧﻤﺎﺯ ﺑﺮ ﺟﻨﺎﺯﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺣﻀﻮﺭ ﻳﺎﻓﺘﻨﺪ‬ ‫ﻭ ﭘﺲ ﺍﺯ ﻧﻤﺎﺯ‪ ،‬ﺟﻨﺎﺯﻩ ﺭﺍ ﻣﺨﻔﻴﺎﻧﻪ ﺩﻓﻦ ﻛﺮﺩﻧﺪ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺤﻞ ﻗﺒﺮ ﺭﺍ ﺑﺎ ﺯﻣﻴﻦ ﺍﻃﺮﺍﻑ ﻳﻜﺴﺎﻥ ﻧﻤﻮﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﻣﺤﻞ ﺁﻥ‬ ‫ﺷﻨﺎﺧﺘﻪ ﻧﺸﻮﺩ‪.‬‬

‫ﺍﺟﺘﻤﺎﻉ ﺩﻭﺑﺎﺭﻩ ﻯ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺗﺸﻴﻴﻊ‬ ‫ﻓﺮﺩﺍ ﺻﺒﺢ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﻬﻤﺮﺍﻩ ﻣﺮﺩﻡ ﺑﻪ ﻗﺼﺪ ﺗﺸﻴﻴﻊ ﻭ ﻧﻤﺎﺯ ﺑﺮ ﺟﻨﺎﺯﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮ ﺩﺭ ﺧﺎﻧﻪ ﻯ ﺣﻀﺮﺕ‬ ‫ﺟﻤﻊ ﺷﺪﻧﺪ‪ .‬ﻭﻟﻰ ﻧﺎﮔﻬﺎﻥ ﺷﻨﻴﺪﻧﺪ ﻛﻪ ﻣﻘﺪﺍﺩ ﺧﻄﺎﺏ ﺑﻪ ﻣﺮﺩﻡ ﮔﻔﺖ‪» :‬ﺩﻳﺸﺐ ﻓﺎﻃﻤﻪ ﺭﺍ ﺩﻓﻦ ﻛﺮﺩﻳﻢ«‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻣﺮﺩﻡ ﺑﺎ ﭼﻬﻞ ﺻﻮﺭﺕ ﻗﺒﺮ‬ ‫ﺟﺪﻳﺪ ﺩﺭ ﺑﻘﻴﻊ ﺭﻭﺑﺮﻭ ﺷﺪﻧﺪ ﻛﻪ ﺑﻪ ﻫﻢ ﺷﺒﺎﻫﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﻗﺎﺑﻞ ﺗﺸﺨﻴﺺ ﻧﺒﻮﺩﻧﺪ‪.‬‬ ‫ﻓﺮﻳﺎﺩ ﻣﺮﺩﻡ ﺑﻠﻨﺪ ﺷﺪ ﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺳﺮﺯﻧﺶ ﻛﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﭘﻴﺎﻣﺒﺮﺗﺎﻥ ﺗﻨﻬﺎ ﻳﻚ ﺩﺧﺘﺮ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﮔﺬﺍﺷﺖ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﭼﺮﺍ‬ ‫ﺑﺎﻳﺪ ﺩﻓﻦ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭ ﺗﺸﻴﻴﻊ ﻭ ﻧﻤﺎﺯ ﺍﻭ ﺷﺮﻛﺖ ﻧﻜﺮﺩﻩ ﺍﻳﺪ ﻭ ﺟﺎﻯ ﻗﺒﺮ ﺍﻭ ﺭﺍ ﻫﻢ ﻧﻤﻰ ﺩﺍﻧﻴﺪ؟!‬ ‫ﻋﻤﺮ ﻧﮕﺎﻫﻰ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﻣﻦ ﺑﻪ ﺗﻮ ﻧﮕﻔﺘﻢ ﺑﺮﻧﺎﻣﻪ ﺩﻓﻦ ﻓﺎﻃﻤﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻨﺪ؟! ﺳﭙﺲ ﺁﻧﻬﺎ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭ‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ‪ ،‬ﻫﺮ ﭼﻪ ﻛﻪ ﺑﺮﺍﻯ ﻣﺎ ﺁﺷﻮﺏ ﺑﭙﺎ ﻣﻰ ﻛﻨﺪ ﻭ ﻣﺎ ﺭﺍ ﻧﺎﺭﺍﺣﺖ ﻣﻰ ﻛﻨﺪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻰ‪ .‬ﺍﻳﻦ ﻫﻢ ﻳﻜﻰ ﺍﺯ ﺩﺷﻤﻨﻰ ﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﻣﺎ ﺩﺍﺭﻯ‪.‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺑﺮﺍﻯ ﺷﻤﺎ ﻗﺴﻢ ﻳﺎﺩ ﻛﻨﻢ ﺑﺎﻭﺭ ﻣﻰ ﻛﻨﻴﺪ؟ ﮔﻔﺘﻨﺪ‪ :‬ﺁﺭﻯ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻤﺎﻥ ﺑﺎﻧﻮﻳﻰ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﺑﺮﺍﻯ ﺷﻤﺎ‬ ‫ﺍﺟﺎﺯﻩ ﻯ ﻋﻴﺎﺩﺕ ﺍﺯ ﺍﻭ ﮔﺮﻓﺘﻢ ﻭ ﺩﻳﺪﻳﺪ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﭼﻪ ﮔﻔﺖ‪ .‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺑﻪ ﻣﻦ ﻭﺻﻴﺖ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﺷﻤﺎ ﺩﻭ ﻧﻔﺮ ﺑﺮ ﺳﺮ ﺟﻨﺎﺯﻩ ﻯ ﺍﻭ ﻭ ﻧﻤﺎﺯ ﺑﺮ ﺍﻭ‬ ‫ﺣﺎﺿﺮ ﻧﺸﻮﻳﺪ‪ .‬ﻣﻦ ﻫﻢ ﻛﺴﻰ ﻧﻴﺴﺘﻢ ﻛﻪ ﺍﻣﺮ ﺍﻭ ﻭ ﻭﺻﻴﺘﺶ ﺭﺍ ﻣﺨﺎﻟﻔﺖ ﻛﻨﻢ‪.‬‬

‫ﺗﺼﻤﻴﻢ ﻧﺒﺶ ﻗﺒﺮ‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺳﺮ ﻭ ﺻﺪﺍﻫﺎ ﺭﺍ ﺭﻫﺎ ﻛﻦ‪ .‬ﻫﻢ ﺍﻛﻨﻮﻥ ﻛﻨﺎﺭ ﻗﺒﺮﻫﺎ ﻣﻰ ﺭﻭﻡ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﻧﺒﺶ ﻣﻰ ﻛﻨﻢ ﺗﺎ ﺟﻨﺎﺯﻩ ﻯ ﻓﺎﻃﻤﻪ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻢ ﻭ ﺑﺮ ﺑﺪﻥ ﺍﻭ‬ ‫ﻧﻤﺎﺯ ﺑﺨﻮﺍﻧﻢ!‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﮔﺮ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺍﻗﺪﺍﻣﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﻨﻰ‪ -‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﻰ ﺩﺍﻧﻰ ﻫﺮﮔﺰ ﺑﺮ ﺟﻨﺎﺯﻩ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺳﺖ‬ ‫ﻧﺨﻮﺍﻫﻰ ﻳﺎﻓﺖ ﻣﮕﺮ ﺁﻧﻜﻪ ﺳﺮﺕ ﻛﻪ ﭼﺸﻤﺎﻧﺖ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺍﺯ ﺗﻨﺖ ﺟﺪﺍ ﺷﻮﺩ‪ -‬ﺁﻧﮕﺎﻩ ﻣﻦ ﺟﺰ ﺑﺎ ﺷﻤﺸﻴﺮ ﺑﺎ ﺗﻮ ﺭﻭﺑﺮﻭ ﻧﺨﻮﺍﻫﻢ ﺷﺪ ﻗﺒﻞ ﺍﺯ ﺁﻧﻜﻪ‬ ‫ﺑﺘﻮﺍﻧﻰ ﻛﺎﺭﻯ ﺍﻧﺠﺎﻡ ﺩﻫﻰ‪.‬‬ ‫ﻋﻤﺮ ﻓﺮﻳﺎﺩ ﺯﺩ‪ :‬ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺯﻧﺎﻥ ﻣﺴﻠﻤﻴﻦ ﺑﻴﺎﻳﻨﺪ ﺗﺎ ﺍﻳﻦ ﻗﺒﺮﻫﺎ ﺭﺍ ﺑﺸﻜﺎﻓﻴﻢ ﻭ ﺟﻨﺎﺯﻩ ﻯ ﻓﺎﻃﻤﻪ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﻢ ﺗﺎ ﺑﺮ ﺑﺪﻥ ﺍﻭ ﻧﻤﺎﺯ ﺑﮕﺬﺍﺭﻳﻢ ﻭ ﻗﺒﺮ ﺍﻭ ﺭﺍ‬ ‫ﺯﻳﺎﺭﺕ ﻛﻨﻴﻢ!!‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﺼﻤﻴﻢ ﻧﺒﺶ ﻗﺒﺮ ﻓﺎﻃﻤﻪ‬ ‫ﺍﻳﻦ ﺧﺒﺮ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺳﻴﺪ‪ .‬ﺣﻀﺮﺕ ﻗﺒﺎﻯ ﺯﺭﺩ ﺭﻧﮕﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺟﻨﮕﻬﺎﻯ ﺷﺪﻳﺪ ﻣﻰ ﭘﻮﺷﻴﺪ ﺑﻪ ﺗﻦ ﻛﺮﺩ ﻭ ﺑﺤﺎﻝ ﻏﻀﺒﻨﺎﻙ ﻛﻪ‬ ‫ﭼﺸﻤﺎﻧﺶ ﺳﺮﺥ ﺷﺪﻩ ﻭ ﺭﮔﻬﺎﻳﺶ ﺑﺎﻻ ﺁﻣﺪﻩ ﺑﻮﺩ ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﺷﻤﺸﻴﺮ ﺫﻭﺍﻟﻔﻘﺎﺭ ﺁﻣﺪ ﺗﺎ ﻭﺍﺭﺩ ﺑﻘﻴﻊ ﺷﺪ‪.‬‬ ‫ﻳﻚ ﻧﻔﺮ ﺟﻠﻮﺗﺮ ﺳﺮﺍﻍ ﻣﺮﺩﻡ ﺭﻓﺖ ﻭ ﺧﺒﺮ ﺩﺍﺩ ﻛﻪ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻣﻰ ﺁﻳﺪ ﻭ ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ ﻳﺎﺩ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺍﮔﺮ ﺳﻨﮕﻰ ﺍﺯ ﺍﻳﻦ ﻗﺒﺮﻫﺎ ﺣﺮﻛﺖ ﺩﺍﺩﻩ‬ ‫ﺷﻮﺩ ﺷﻤﺸﻴﺮ ﺧﻮﺍﻫﺪ ﻛﺸﻴﺪ ﺗﺎ ﻫﻤﻪ ﺭﺍ ﺑﻜﺸﺪ‪.‬‬ ‫ﻋﻤﺮ ﻭ ﺍﺻﺤﺎﺑﺶ ﻣﻘﺎﺑﻞ ﺣﻀﺮﺕ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﭼﻪ ﺧﺒﺮ ﺍﺳﺖ ﺍﻯ ﺍﺑﺎﺍﻟﺤﺴﻦ! ﺑﺨﺪﺍ ﻗﺴﻢ ﻗﺒﺮ ﺍﻭ ﺭﺍ ﻣﻰ ﺷﻜﺎﻓﻴﻢ ﻭ ﺣﺘﻤﺎً ﺑﺮ ﺍﻭ ﻧﻤﺎﺯ ﻣﻰ‬ ‫ﺧﻮﺍﻧﻴﻢ!‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺒﺎﺱ ﻋﻤﺮ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﺗﻜﺎﻧﻰ ﺩﺍﺩ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺯﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻋﻤﺮ‪ ،‬ﺣﻖ ﺧﻮﺩ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻡ ﺗﺎ ﻣﺮﺩﻡ ﺍﺯ ﺩﻳﻦ‬ ‫ﺑﺮﻧﮕﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﻣﺎ ﻗﺒﺮ ﻓﺎﻃﻤﻪ‪ ،‬ﻗﺴﻢ ﺑﻪ ﺁﻧﻜﻪ ﺟﺎﻥ ﻋﻠﻰ ﺑﺪﺳﺖ ﺍﻭﺳﺖ‪ ،‬ﺍﮔﺮ ﺗﻮ ﻭ ﺍﺻﺤﺎﺑﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺍﻗﺪﺍﻣﻰ ﻛﻨﻴﺪ ﺯﻣﻴﻦ ﺭﺍ ﺍﺯ ﺧﻮﻥ‬ ‫ﺷﻤﺎ ﺳﻴﺮﺍﺏ ﻣﻰ ﻛﻨﻢ‪ .‬ﺍﻛﻨﻮﻥ ﺍﮔﺮ ﻣﻰ ﺧﻮﺍﻫﻰ ﺍﻗﺪﺍﻡ ﻛﻦ‪ .‬ﻣﻦ ﺍﮔﺮ ﺷﻤﺸﻴﺮ ﺑﻜﺸﻢ ﺁﻧﺮﺍ ﻏﻼﻑ ﻧﻤﻰ ﻛﻨﻢ ﻣﮕﺮ ﺑﺎ ﮔﺮﻓﺘﻦ ﺟﺎﻥ ﺗﻮ! ﺗﻮ ﻫﻤﺎﻥ ﻛﺴﻰ‬ ‫ﻧﻴﺴﺘﻰ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻗﺼﺪ ﻛﺸﺘﻦ ﺗﻮ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﺳﺮﺍﻍ ﻣﻦ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻣﻦ ﻫﻢ ﺑﺎ ﺷﻤﺸﻴﺮ ﺁﻣﺪﻡ ﻭ ﺑﺴﻮﻯ ﺗﻮ ﻫﺠﻮﻡ ﺁﻭﺭﺩﻡ ﺗﺎ ﺗﻮ ﺭﺍ‬ ‫ﺑﻜﺸﻢ ﻭﻟﻰ ﺍﻳﻦ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﻛﻪ ﺑﺮ ﺍﻳﻨﺎﻥ ﻋﺠﻠﻪ ﻧﻜﻨﻴﺪ ﻛﻪ ﺟﺰﺍﻯ ﻋﻤﻠﺸﺎﻥ ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻰ ﻛﻨﻴﻢ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﻓﻮﺭ ًﺍ ﺟﻠﻮ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺍﺑﺎﺍﻟﺤﺴﻦ‪ ،‬ﺑﺤﻖ ﭘﻴﺎﻣﺒﺮ ﻭ ﺑﺤﻖ ﺁﻧﻜﻪ ﺑﺎﻻﻯ ﻋﺮﺵ ﺍﺳﺖ‪ ،‬ﻋﻤﺮ ﺭﺍ ﺭﻫﺎ ﻛﻦ‪ .‬ﺑﺪﺍﻥ ﻛﻪ ﺁﻧﭽﻪ ﺗﻮ ﻛﺮﺍﻫﺖ ﺩﺍﺭﻯ‬ ‫ﺍﻧﺠﺎﻡ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻤﺮ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩ ﻭ ﻣﺮﺩﻡ ﻣﺘﻔﺮﻕ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﺭﻭﺯ ﻓﻜﺮ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﻗﺒﺮ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩﻧﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺑﺮﺍﻯ ﻏﺎﺻﺒﻴﻦ ﺑﺨﻮﺑﻰ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ ﭼﺮﺍ ﺣﻀﺮﺕ ﻣﺨﻔﻴﺎﻧﻪ ﺩﻓﻦ ﺷﺪ‪ .‬ﺍﺯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭘﺮﺳﻴﺪﻧﺪ‪ :‬ﭼﺮﺍ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺷﺒﺎﻧﻪ ﺩﻓﻦ ﺷﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻧﺤﻀﺮﺕ ﺍﺯ ﻋﺪﻩ ﺍﻯ ﻧﺎﺭﺍﺿﻰ ﺑﻮﺩ ﻭ ﻧﻤﻰ ﺧﻮﺍﺳﺖ ﺁﻧﺎﻥ ﺩﺭ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﻩ ﺍﺵ ﺣﺎﺿﺮ ﺑﺎﺷﻨﺪ‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 43‬ﺹ‬ ‫‪ 209‬ﺡ ‪ .37‬ﺗﺎ ﺍﻳﻨﺠﺎ ﻣﺠﻤﻮﻋﻪ ﺍﻗﺪﺍﻣﺎﺗﻰ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻯ ﺗﺜﺒﻴﺖ ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻛﻪ ﻫﺮ ﺍﻗﺪﺍﻣﻰ ﺍﺯ ﺳﻮﻯ‬ ‫ﺁﻧﺎﻥ ﺻﻮﺭﺕ ﻣﻰ ﮔﺮﻓﺖ ﺑﺮ ﺿﺮﺭ ﺧﻮﺩﺷﺎﻥ ﺗﻤﺎﻡ ﻣﻰ ﺷﺪ ﻭ ﺍﺗﻤﺎﻡ ﺣﺠﺘﻰ ﺑﺮ ﺩﻟﻴﻠﻬﺎﻯ ﻗﺒﻞ ﺍﻓﺰﻭﺩﻩ ﻣﻰ ﮔﺸﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺳﺮﺍﺭ ﻏﺼﺐ ﻓﺪﻙ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺁﻥ‬ ‫ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬ ‫ﻧﺨﺴﺘﻴﻦ ﺳﺆﺍﻟﻰ ﻛﻪ ﻣﺴﺌﻠﻪ ﻯ »ﻓﺪﻙ« ﺩﺭ ﺫﻫﻨﻬﺎ ﺍﻳﺠﺎﺩ ﻣﻰ ﻛﻨﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﺮﺍ »ﻏﺼﺐ ﻓﺪﻙ« ﺩﺭ ﻣﻴﺎﻥ ﻏﺼﺒﻬﺎﻳﻰ ﻛﻪ ﺍﺯ ﺣﻘﻮﻕ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺷﺪﻩ ﺷﺎﺧﺺ ﺍﺳﺖ ﻭ ﺍﻫﻤﻴﺖ ﺁﻥ ﺩﺭ ﻛﺪﺍﻡ ﻧﻘﻄﻪ ﻧﻬﻔﺘﻪ ﺍﺳﺖ؟ ﭼﺮﺍ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺮ ﺳﺮ ﺁﻥ‬ ‫ﭘﺎﻓﺸﺎﺭﻯ ﻛﺮﺩﻧﺪ؟ ﭼﺮﺍ ﺍﺋﻤﻪ ﻯ ﻣﻌﺼﻮﻣﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﻓﺮﺻﺘﻬﺎﻯ ﻣﻨﺎﺳﺐ ﺁﻧﺮﺍ ﻧﺰﺩ ﻣﺮﺩﻡ ﻣﻄﺮﺡ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﻧﺎﻡ ﺁﻧﺮﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﻣﻰ ﺩﺍﺷﺘﻨﺪ؟‬ ‫ﺷﺨﺺ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﺭﻫﺎ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺭﺍ ﻣﻄﺮﺡ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﻭ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ‬ ‫ﻭ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻭ ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺠﻠﺲ ﺁﻧﺮﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ‪ .‬ﺯﻳﻨﺐ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺳﻦ ﻛﻮﺩﻛﻰ ﺧﻄﺒﻪ ﻯ ﻣﺎﺩﺭ ﺭﺍ ﺣﻔﻆ‬ ‫ﻛﺮﺩ ﻭ ﺁﻧﺮﺍ ﺑﻪ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﻣﻨﺘﻘﻞ ﺳﺎﺧﺖ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺑﺮﺧﻰ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﻧﻴﺰ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ ﺩﺭ ‪ 14‬ﻗﺮﻥ ﭼﺮﺍﻍ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﭼﺮﺍ ﺩﺷﻤﻨﺎﻥ ﻧﻴﺰ ﺩﺭ‬ ‫ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺩﺭ ﺻﺪﺩ ﺧﺎﻣﻮﺵ ﻛﺮﺩﻥ ﺍﻳﻦ ﻣﻨﺎﺭ ﻫﺪﺍﻳﺖ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺑﻪ ﺻﻮﺭ ﻣﺨﺘﻠﻒ ﺑﻪ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺁﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ؟ ﺍﻳﻦ ﺳﺆﺍﻝ ﺍﻧﮕﻴﺰﻩ ﺍﻯ ﺍﺳﺖ ﻛﻪ‬ ‫ﺍﻳﻦ ﺑﺨﺶ ﻛﺘﺎﺏ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻓﺪﻙ ﻣﺴﺌﻠﻪ ﻯ ﻣﺎﻟﻰ ﻧﻴﺴﺖ‬ ‫ﻫﺮ ﺍﻧﺴﺎﻥ ﻧﻜﺘﻪ ﺳﻨﺠﻰ ﻣﻰ ﺩﺍﻧﺪ ﻛﻪ ﺩﺭ ﻓﺪﻙ ﻣﺴﺌﻠﻪ ﻯ ﻏﺼﺐ ﻭ ﺍﺟﺤﺎﻑ ﻣﺎﻟﻰ ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺣﺪ ﺑﺴﻴﺎﺭ ﺑﺎﻻﺋﻰ ﺑﻮﺩ ﻭﻟﻰ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﺿﺮﺑﻪ ﻯ‬ ‫ﺍﻗﺘﺼﺎﺩﻯ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻄﺮﺡ ﻧﺒﻮﺩ‪ ،‬ﭼﻪ ﺁﻧﻜﻪ ﺣﻀﺮﺕ ﺩﺭﺁﻣﺪ ﻓﺪﻙ ﺭﺍ ﺻﺮﻑ ﻓﻘﺮﺍ ﻣﻰ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺍﻳﺎﻡ ﻛﻪ ﻣﺎﻟﻚ ﻓﺪﻙ‬ ‫ﺑﻮﺩ ﻭ ﻃﻰ ﭼﻬﺎﺭ ﺳﺎﻝ ﻛﻪ ﺩﺭﺁﻣﺪ ﻛﻼﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ‪ ،‬ﺩﺭ ﺧﺎﻧﻪ ﻏﺬﺍﻯ ﺭﻭﺯﺍﻧﻪ ﻫﻢ ﻳﺎﻓﺖ ﻧﻤﻰ ﺷﺪ ﻭ ﮔﺎﻫﻰ ﺳﻪ ﺭﻭﺯ ﻫﻤﻪ ﻯ ﺍﻫﻞ ﺧﺎﻧﻪ‬ ‫ﺭﻭﺯﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ ﺁﺏ ﺍﻓﻄﺎﺭ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺍﻳﺎﻡ ﭼﺎﺩﺭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﭼﻨﺪ ﺟﺎ ﻭﺻﻠﻪ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﻣﺎﻡ ﺷﻤﺎ ﺍﺯ ﺩﻧﻴﺎﻳﺶ ﺑﻪ ﺩﻭ ﻟﺒﺎﺱ ﻛﻬﻨﻪ ﻭ ﺍﺯ ﻏﺬﺍﻳﺶ ﺑﻪ ﺩﻭ ﻗﺮﺹ ﻧﺎﻥ ﺍﻛﺘﻔﺎ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ‪ ...‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﺯ ﺩﻧﻴﺎﻯ ﺷﻤﺎ ﻃﻼﻳﻰ ﺟﻤﻊ ﻧﻜﺮﺩﻩ ﺍﻡ‪ ،‬ﻭ ﺍﺯ ﻏﻨﺎﻳﻢ ﺁﻥ ﭼﻴﺰﻯ ﺫﺧﻴﺮﻩ ﻧﻜﺮﺩﻩ ﺍﻡ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ ﻟﺒﺎﺱ ﻛﻬﻨﻪ ﺍﻡ ﺣﺘﻰ ﻟﺒﺎﺱ ﻛﻬﻨﻪ ﻯ‬ ‫ﺩﻳﮕﺮﻯ ﺫﺧﻴﺮﻩ ﻧﻜﺮﺩﻩ ﺍﻡ ﻭ ﺍﺯ ﺯﻣﻴﻦ ﺁﻥ ﭼﻴﺰﻯ ﺗﺼﺮﻑ ﻧﻜﺮﺩﻩ ﺍﻡ ﻭ ﺍﺯ ﺍﻳﻦ ﺩﻧﻴﺎ ﺟﺰ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻯ ﻗﻮﺕ ﻛﻤﻰ ]ﺩﺭ ﻋﺒﺎﺭﺕ »ﺍﺗﺎﻥ ﺩﺑﺮﻩ« ﺑﻮﺩ ﻛﻪ‬ ‫ﺑﺼﻮﺭﺕ ﻓﻮﻕ ﺗﺮﺟﻤﻪ ﺷﺪ‪ .‬ﻧﮕﺮﻓﺘﻪ ﺍﻡ ﻭ ﺩﻧﻴﺎ ﺩﺭ ﻧﻈﺮ ﻣﻦ ﺑﻰ ﺍﺭﺯﺵ ﺗﺮ ﻭ ﭘﺴﺖ ﺗﺮ ﺍﺯ ﺁﺏ ﺑﻴﻨﻰ ﺑﺰ ﺍﺳﺖ‪.‬‬ ‫ﺑﻠﻰ‪ ،‬ﺍﺯ ﺁﻧﭽﻪ ﺯﻳﺮ ﺁﺳﻤﺎﻥ ﺍﺳﺖ ﻓﺪﻙ ﺩﺭ ﺩﺳﺖ ﻣﺎ ﺑﻮﺩ‪ ،‬ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﻫﻢ ﻋﺪﻩ ﺍﻯ ﺑﺨﻠﺸﺎﻥ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺷﺪ ﻭ ﻋﺪﻩ ﺍﻯ ﺑﻪ ﺁﻥ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﺧﻮﺏ ﺣﺎﻛﻤﻰ ﺍﺳﺖ! ﻣﻦ ﻓﺪﻙ ﻭ ﻏﻴﺮ ﻓﺪﻙ ﺭﺍ ﻣﻰ ﺧﻮﺍﻫﻢ ﭼﻜﻨﻢ«؟ ]ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‪ :‬ﻧﺎﻣﻪ ﻯ ‪[.45‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﺤﻘﻴﻖ ﺑﺮﺍﻯ ﻳﺎﻓﺘﻦ ﺭﻳﺸﻪ ﻫﺎﻯ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﺯﻫﺪﻯ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻰ ﺩﺍﺷﺘﻨﺪ ﺑﺮ ﻫﻤﮕﺎﻥ ﻣﻌﻠﻮﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻟﻴﻞ ﺭﻭﺷﻨﻰ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﻜﻪ ﻳﻚ ﻣﺴﺌﻠﻪ ﻯ‬ ‫ﺷﺨﺼﻰ ﻣﺎﻟﻰ ﺁﻥ ﻫﻢ ﺩﺭ ﻛﻨﺎﺭ ﻏﺼﺐ ﺧﻼﻓﺖ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺮﺍﻳﺸﺎﻥ ﻣﻬﻢ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻪ ﺑﺮﺍﻯ ﻏﺎﺻﺒﻴﻦ ﻣﺴﺌﻠﻪ ﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻓﺪﻙ ﺑﺴﻴﺎﺭ ﻣﻬﻢ‬ ‫ﺑﻮﺩ ﻭ ﺍﺯ ﺩﺭﺁﻣﺪ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻫﺎﻯ ﻭﺍﻓﺮﻯ ﺑﺮﺩﻧﺪ‪ ،‬ﻭﻟﻰ ﺑﻬﺮ ﺣﺎﻝ ﺍﺯ ﻧﻈﺮ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺟﻬﺖ ﻣﺎﻟﻰ ﺁﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ‬ ‫ﺑﺎﻋﺚ ﺑﺮ ﺍﻗﺪﺍﻣﺎﺗﻰ ﺑﺎﺷﺪ ﻛﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺑﺎ ﺍﺫﻋﺎﻥ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ‪ ،‬ﺫﻫﻨﻬﺎ ﻣﻌﻄﻮﻑ ﺑﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻬﻤﺘﺮﻯ ﻣﻰ ﺷﻮﺩ ﻭ ﺟﺴﺘﺠﻮ ﻭ ﺗﺪﺑﺮ ﺑﺮﺍﻯ ﻳﺎﻓﺘﻦ ﻋﻠﻞ ﻭ ﺍﺳﺮﺍﺭ ﭘﻴﮕﻴﺮﻯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﻧﺴﺒﺖ ﺑﻪ ﻣﺴﺌﻠﻪ ﺿﺮﻭﺭﻯ ﺗﺮ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﺳﺆﺍﻝ ﻣﻄﺮﺡ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺁﻳﺎ ﺟﻨﺒﻪ ﻯ ﻇﻠﻢ ﻭ ﻏﺼﺐ ﻭ ﺑﺮﺧﻮﺭﺩ ﻧﺎﺟﻮﺍﻧﻤﺮﺩﺍﻧﻪ ﻛﻪ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﭘﻴﺶ ﺁﻣﺪ ﺑﺎﻋﺚ ﻣﻘﺎﺑﻠﻪ ﻭ‬ ‫ﻣﻘﺎﻭﻣﺖ ﺣﻀﺮﺕ ﺩﺭ ﻣﺴﺌﻠﻪ ﺷﺪ؟ ﻭ ﺍﺳﺎﺳ ًﺎ ﺁﻳﺎ ﻣﺴﺌﻠﻪ ﻯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻇﻠﻢ ﻭ ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﺩﺭ ﻣﻘﺎﺑﻞ ﺯﻳﺮ ﭘﺎﮔﺬﺍﺭﺩﻥ ﺍﺭﺯﺷﻬﺎﻯ ﺍﺧﻼﻗﻰ ﺑﺎﻋﺚ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺷﺪ؟‬ ‫ﺍﮔﺮ ﻧﻴﻚ ﺑﻨﮕﺮﻳﻢ ﺧﺎﻧﺪﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮ ﻇﻠﻤﻬﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺻﺒﺮ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﻫﻤﻪ ﻧﺰﺩﻳﻚ ﺗﺮ ﺑﻪ ﻓﺪﻙ ﻏﺼﺐ ﺧﻼﻓﺖ ﺑﻮﺩ ﻛﻪ‬ ‫ﭼﻨﺪ ﺭﻭﺯ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻌﻨﻮﺍﻥ ﻳﻜﻰ ﺍﺯ ﻋﻠﻞ ﺍﻗﺪﺍﻣﺎﺗﺸﺎﻥ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﺳﺖ ﻭﻟﻰ ﻋﻠﺖ ﺍﺻﻠﻰ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ‪ ،‬ﻭ‬ ‫ﻫﻤﭽﻨﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﺁﻥ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﻋﻠﺖ ﻳﺎ ﻋﻠﻞ ﺍﺻﻠﻰ ﻣﺴﺌﻠﻪ ﻣﻄﺎﻟﻌﻪ ﻛﺎﻣﻞ ﻭ ﺗﺤﻠﻴﻞ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﻯ ﺗﺎﺭﻳﺦ ﻓﺪﻙ ﺍﺯ‬ ‫ﺍﺑﺘﺪﺍﻯ ﻓﺘﺢ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺗﺎ ﭘﺎﻳﺎﻥ ﺍﻗﺪﺍﻣﺎﺕ ﻏﺎﺻﺒﻴﻦ ﻭ ﺧﻄﺎﺑﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﺭﺍﻫﮕﺸﺎ ﺍﺳﺖ ﻭ ﻋﻤﻖ‬ ‫ﻓﺎﺟﻌﻪ ﻭ ﺭﻳﺸﻪ ﻫﺎﻯ ﺍﺻﻠﻰ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰ ﻛﻨﺪ‪ ،‬ﻛﻪ ﺩﺭ ﺑﺨﺸﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻯ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻪ ﺍﻳﻦ ﻣﻬﻢ ﺧﻮﺍﻫﻴﻢ ﭘﺮﺩﺍﺧﺖ‪.‬‬

‫ﺭﺍﻩ ﻛﺸﻒ ﺣﻘﻴﻘﺖ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ‬ ‫ﺍﻳﻨﻚ ﺗﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻠﻰ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﺑﻌﻨﻮﺍﻥ ﻣﻘﺪﻣﻪ ﻭ ﺁﻣﺎﺩﮔﻰ ﺫﻫﻨﻰ ﺗﻘﺪﻳﻢ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﭘﺎﺳﺦ ﻛﺎﻣﻠﻰ ﺑﻪ ﺳﺆﺍﻝ ﺍﻭﻝ ﺑﺤﺚ ﺩﺍﺩﻩ ﺑﺎﺷﻴﻢ‪ .‬ﺑﺮﺍﻯ‬ ‫ﻛﺸﻒ ﺍﺳﺮﺍﺭ ﺣﻘﻴﻘﻰ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺍﻳﻦ ﺑﺨﺶ ﺩﺭ ﺳﻪ ﻗﺴﻤﺖ ﺗﻘﺪﻳﻢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺨﺶ ‪ :1‬ﺍﺳﺮﺍﺭ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﺑﺨﺶ ‪ :2‬ﺍﺳﺮﺍﺭ ﻣﻘﺎﺑﻠﻪ ﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ‬ ‫ﺑﺨﺶ ‪ :3‬ﺟﻤﻊ ﺑﻨﺪﻯ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﻘﺎﺑﻞ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﻣﻮﺭﺩ ﺗﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺩﺭ ﺑﺨﺸﻬﺎﻯ ﺩﻳﮕﺮ ﺑﺎ ﻣﺪﺍﺭﻙ ﻣﻔﺼﻞ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﺫﻛﺮ ﻣﻨﺎﺑﻊ‬ ‫ﺧﻮﺩﺩﺍﺭﻯ ﻣﻰ ﺷﻮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺳﺮﺍﺭ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﺩﺭ ﻣﺒﺎﻧﻰ »ﺍﺻﺤﺎﺏ ﺻﺤﻴﻔﻪ« ﻛﻪ ﺩﺭ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻧﻮﺷﺘﻪ ﻭ ﺍﻣﻀﺎ ﺷﺪ ﻭ ﺍﺯ ﺁﻥ »ﺍﺻﺤﺎﺏ ﺳﻘﻴﻔﻪ« ﺗﺸﻜﻴﻞ ﺷﺪ ﺩﻭ ﺟﻬﺖ ﺷﺎﺧﺺ ﺩﻳﺪﻩ ﻣﻰ ﺷﻮﺩ‬ ‫ﻛﻪ ﺑﺪﺍﻥ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﺍﻧﺪ‪:‬‬ ‫‪ .1‬ﭘﻴﺸﮕﻴﺮﻯ ﺍﺯ ﺧﻼﻓﺖ ﺧﺎﻧﺪﺍﻥ ﻭﺣﻰ ﻭ ﺣﻜﻮﻣﺘﻰ ﻛﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﻫﺒﺮ ﺁﻥ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺭﺍﻫﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺑﺮﺍﻯ‬ ‫ﺳﻌﺎﺩﺕ ﻭ ﺗﻜﺎﻣﻞ ﺑﺸﺮ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .2‬ﺍﺳﺘﺤﻜﺎﻡ ﺣﻜﻮﻣﺘﻰ ﻛﻪ ﺍﺭﺗﺒﺎﻃﻰ ﺑﺎ ﺧﺪﺍ ﻧﺪﺍﺭﺩ ﻭ ﻧﺎﻣﻰ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﻭﺣﻰ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺿﺪ ﺭﺍﻫﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻧﺪ‬ ‫ﻭ ﺟﺰ ﺍﺯ ﺟﺎﻫﻠﻴﺖ ﺍﺯ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﺳﺮ ﺑﺮ ﻧﻤﻰ ﺁﻭﺭﺩ‪.‬‬ ‫ﺍﻳﻦ ﺩﻭ ﻣﺒﻨﺎﻯ ﻛﻠﻰ ﺑﺮﺍﺣﺘﻰ ﻣﻰ ﺗﻮﺍﻧﺪ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘﺎﺭ ﻏﺎﺻﺒﻴﻦ ﺧﻼﻓﺖ ﻭ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﻭ ﺻﺪﻫﺎ ﺣﻖ ﺩﻳﮕﺮ ﺭﺍ ﺗﺤﻠﻴﻞ ﻛﻨﺪ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻋﻤﺎﻝ‬ ‫ﻏﺎﺻﺒﻴﻦ ﺩﺍﺭﺍﻯ ﻫﺮ ﺩﻭ ﻫﺪﻑ ﺑﻮﺩﻩ ﻭ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﺁﻧﻬﺎ ﻫﻢ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻫﺪﻑ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺑﻌﻨﻮﺍﻥ ﺍﻫﺪﺍﻑ ﻓﺮﻋﻰ ﺟﻠﻮﻩ ﻛﺮﺩﻩ ﻫﻤﮕﻰ‬ ‫ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺟﻬﺖ ﺑﺮﻣﻰ ﮔﺮﺩﺩ‪.‬‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﻄﺎﻟﺐ ﻓﻮﻕ‪ ،‬ﻏﺼﺐ ﻓﺪﻙ ﺑﺮﺍﻯ ﻏﺎﺻﺒﻴﻦ ﺍﻫﺪﺍﻑ ﻣﻬﻤﻰ ﺭﺍ ﺑﺮﺁﻭﺭﺩﻩ ﻣﻰ ﻛﺮﺩ ﻛﻪ ﺑﺎ ﺁﻥ ﭘﺎﻳﻪ ﻫﺎﻯ ﺍﺻﻠﻰ ﺭﺍﻩ ﺧﻮﺩ ﺭﺍ ﺍﺳﺘﺤﻜﺎﻡ ﻣﻰ‬ ‫ﻼ ﺑﻪ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻬﻢ ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ‪.‬‬ ‫ﺑﺨﺸﻴﺪﻧﺪ‪ ،‬ﻛﻪ ﺫﻳ ً‬ ‫ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺁﻧﭽﻪ ﺑﻪ ﺿﺪﻳ‪‬ﺖ ﺑﺎ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻨﺘﻬﻰ ﻣﻰ ﺷﺪ ﺟﻬﺎﺕ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬ ‫‪ .1‬ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ‪ .2 ،‬ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﺤﺒﺖ ﺧﺎﺹ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ .3 ،‬ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺭﺩﻥ ﻣﺒﺎﻧﻰ ﺩﻳﻨﻰ ﻛﻪ ﺗﻮﺳﻂ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺗﺒﻴﻴﻦ ﺷﺪﻩ ﺑﻮﺩ ‪ .4 ،‬ﭘﻴﺶ ﮔﻴﺮﻯ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺑﻌﺪﻯ ﺍﺳﻼﻡ ﻛﻪ ﺑﺎﻳﺪ ﺗﻮﺳﻂ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻴﺎﻥ ﻣﻰ ﺷﺪ ‪ .5 ،‬ﮔﺮﻓﺘﻦ‬ ‫ﻣﻨﺒﻊ ﻣﺎﻟﻰ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭ ﺁﻧﭽﻪ ﺑﻪ ﺍﺳﺘﺤﻜﺎﻡ ﺣﻜﻮﻣﺖ ﺳﺎﺧﺘﻪ ﻯ ﺑﺸﺮ ﺑﺮﻣﻰ ﮔﺮﺩﺩ ﻛﻪ ﻧﺎﻣﻰ ﺍﺯ ﻭﺣﻰ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ‬ ‫ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‪.‬‬ ‫‪ .1‬ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻗﺪﺭﺕ ﺑﺮ ﺑﺪﻋﺖ ﮔﺰﺍﺭﻯ ‪ .2 ،‬ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻗﺪﺭﺕ ﺍﺟﺮﺍﻳﻰ ‪ .3 ،‬ﻃﺮﻓﺪﺍﺭ ﻧﻤﻮﺩﻥ ﻣﺮﺩﻡ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ‪ .4 ،‬ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﻣﻨﺒﻊ ﻣﺎﻟﻰ‬ ‫ﺑﺮﺍﻯ ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻣﻘﺎﻡ ﻋﺼﻤﺖ‬ ‫ﭘﺎﻳﻪ ﻯ ﺩﻳﻦ ﺑﺮ ﻋﺼﻤﺖ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﺻﻴﺎء ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻳﻦ ﭘﻴﺎﻡ ﺁﻭﺭﺍﻥ ﺍﻟﻬﻰ ﺍﮔﺮ ﺧﻄﺎﻯ ﻋﻤﺪﻯ ﻳﺎ ﺳﻬﻮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺍﻃﻤﻴﻨﺎﻥ‬ ‫ﺑﻜﻠﻰ ﺳﻠﺐ ﻣﻰ ﺷﻮﺩ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﺁﻧﭽﻪ ﺑﻌﻨﻮﺍﻥ ﺩﻳﻦ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ ﺍﻃﻤﻴﻨﺎﻥ ﻧﻤﻰ ﻳﺎﺑﻨﺪ‪ .‬ﺣﻜﻮﻣﺘﻰ ﻛﻪ ﻏﺎﺻﺒﺎﻧﻪ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺑﻮﺩ ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﺑﺎﻳﺪ ﺍﻳﻦ‬ ‫ﺷﺮﻁ ﺭﺍ ﺣﺬﻑ ﻣﻰ ﻛﺮﺩ ﺗﺎ ﺑﺮﺍﺣﺘﻰ ﻫﻮﺳﺮﺍﻧﻰ ﻫﺎﻳﺶ ﺭﺍ ﻣﻄﺮﺡ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﭼﻨﺪ ﺭﺍﻩ ﺑﻪ ﻣﻘﺎﺑﻠﻪ ﺁﻥ ﺁﻣﺪ‪:‬‬ ‫‪ .1‬ﺑﺎ ﻫﺘﻚ ﺣﺮﻳﻢ ﻋﺼﻤﺖ‪ ،‬ﻭ ﺍﻫﺎﻧﺖ ﻭ ﺟﺴﺎﺭﺕ ﻧﺴﺒﺖ ﺑﻪ ﻣﻘﺎﻡ ﺑﺎ ﻋﻈﻤﺘﻰ ﻛﻪ ﻫﻴﭻ ﺧﻄﺎﻳﻰ ﺑﻪ ﺍﻭ ﻧﻤﻰ ﺗﻮﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩ‪ ،‬ﺩﺭ ﺻﺪﺩ ﺷﻜﺴﺘﻦ ﺁﻥ‬ ‫ﺑﺮﺁﻣﺪ‪ .‬ﺍﻳﻦ ﻛﻪ ﻓﺪﻙ ﺭﺍ ﺍﺯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻰ ﮔﻴﺮﻧﺪ ﺑﺪﺍﻥ ﻣﻌﻨﻰ ﺍﺳﺖ ﻛﻪ ﺗﺼﺮﻑ ﺍﻭ ﺑﺠﺎ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﺎ ﺍﻭ ﺑﻪ ﺍﺣﺘﺠﺎﺝ ﺑﺮﻣﻰ‬ ‫ﺧﻴﺰﻧﺪ ﺑﺮﺍﻯ ﺷﻜﺴﺘﻦ ﻋﻈﻤﺖ ﺍﻭ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺩﺭ ﻣﻴﺎﻥ ﻛﻮﭼﻪ ﺑﺎ ﺟﺴﺎﺭﺗﻬﺎﻯ ﺟﺎﻧﺴﻮﺯ ﺳﻨﺪ ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺍﻭ ﻣﻰ ﮔﻴﺮﻧﺪ ﻭ ﭘﺎﺭﻩ ﻣﻰ ﻛﻨﻨﺪ ﻫﺪﻓﻰ‬ ‫ﺟﺰ ﺍﻫﺎﻧﺖ ﺑﻪ ﻋﺼﻤﺖ ﻧﺪﺍﺭﺩ‪.‬‬ ‫‪ .2‬ﺑﺎ ﺭﺩ ﺳﺨﻦ ﻣﻘﺎﻣﻰ ﻛﻪ ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ ﻭ ﻋﺼﻤﺖ ﺩﺭﺑﺎﺭﻩ ﺍﺵ ﻧﺎﺯﻝ ﺷﺪﻩ ﺭﺳﻤ ًﺎ ﺍﻋﻼﻡ ﻛﺮﺩ ﻛﻪ ﻣﺼﺪﺍﻕ ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻳﻜﻰ ﺍﺳﺖ ﻭ‬ ‫ﺧﺼﻮﺻﻴﺘﻰ ﺩﺭ ﻗﺒﻮﻝ ﻛﻼﻣﺶ ﻧﻴﺴﺖ ﻭ ﻟﺬﺍ ﺍﺯ ﺍﻭ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﺪ‪.‬‬ ‫‪ .3‬ﺩﺭ ﻣﻘﺎﻡ ﻣﺨﺎﺻﻤﻪ ﺗﺎ ﺁﻧﺠﺎ ﺗﺠﺎﻭﺯ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﺑﺮ ﻋﻠﻴﻪ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﺷﻬﺎﺩﺕ ﺩﻫﺪ ﻗﺒﻮﻝ ﻣﻰ ﻛﻨﺪ ﻭ ﻗﺎﺋﻞ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮ ﺍﻭ ﺣﺪ‬ ‫ﺟﺎﺭﻯ ﻛﺮﺩ!!؟‬ ‫‪ .4‬ﺑﺎ ﺭﺩ ﺷﻬﺎﺩﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﺭ ﺩﻳﮕﺮ ﻛﻼﻡ ﻣﻌﺼﻮﻡ ﺭﺍ ﺭﺩ ﻣﻰ ﻛﻨﺪ‪.‬‬ ‫ﺩﺷﻤﻦ ﺑﺎ ﺍﻳﻦ ﻃﺮﻳﻖ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩ ﻭ ﮔﺮﻧﻪ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﺩﺭ ﻋﻈﻤﺖ ﺧﻮﺩ ﺑﺎﻗﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺳﻔﻴﺮﺍﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻓﻘﻂ‬ ‫ﻣﻌﺼﻮﻣﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﺴﺘﻨﺪ ﻭ ﺑﺲ‪ ،‬ﻭ ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻯ ﻭﺍﺭﺩ ﻛﺮﺩﻥ ﺧﻮﺩ ﺑﻪ ﺻﺤﻨﻪ‪ ،‬ﺳﻌﻰ ﺩﺭ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻥ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺭﺍﻩ‬ ‫ﻫﻤﭽﻨﺎﻥ ﺑﺎﺯ ﺍﺳﺖ ﻭ ﺁﻧﺎﻥ ﻛﻪ ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ ﻭ ﺑﻪ ﺍﻣﺎﻡ ﺧﻄﺎﻛﺎﺭ ﻗﺎﻧﻊ ﺍﻧﺪ ﺩﻧﺒﺎﻟﻪ ﺭﻭ ﻫﻤﺎﻧﺎﻧﻨﺪ‪ ،‬ﻭﻟﻰ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﭘﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺍﻭﺍﻣﺮ‬ ‫ﺧﺪﺍ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺤﺼﻴﻞ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺳﺨﻦ ﻏﻴﺮ ﻣﻌﺼﻮﻡ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺍﺯ ﺳﺨﻦ ﻣﻌﺼﻮﻡ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﺤﺒﺖ ﺧﺎﺹ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺳﻔﺎﺭﺷﺎﺕ ﺍﻛﻴﺪ ﻗﺮﺁﻥ ﻭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮ ﻣﺮﺍﻋﺎﺕ ﺍﺣﺘﺮﺍﻡ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﻧﻴﺰ ﻟﺰﻭﻡ ﻣﺤﺒﺖ ﺩﺍﺷﺘﻦ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﺁﻧﺎﻥ‪ ،‬ﻛﻪ ﻛﺸﺶ ﺑﺎﻃﻨﻰ ﺑﻪ ﺳﻮﻯ ﺁﻧﺎﻥ ﺩﺭ ﭘﺎﻛﺎﻥ ﻋﺎﻟﻢ ﺍﺳﺖ‪ ،‬ﺩﺷﻤﻨﺎﻥ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﻧﺞ ﻣﻰ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﻛﻢ ﺭﻧﮓ ﻛﺮﺩﻥ‬ ‫ﺁﻥ ﻧﻬﺎﻳﺖ ﺗﻼﺵ ﺧﻮﺩ ﺭﺍ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺑﻪ ﭼﻨﺪ ﺻﻮﺭﺕ ﺟﻠﻮﻩ ﻛﺮﺩ‪:‬‬ ‫‪ .1‬ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺧﺪﺍﻭﻧﺪ ﺣﻖ ﺧﺎﺻﻰ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ﺍﺑﺎ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺁﻧﻬﺎ ﺑﺎ ﺑﺨﺸﻮﺩﻩ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﺁﻟﻪ ﺑﻪ ﺩﻟﻴﻞ ﺍﻳﻨﻜﻪ ﺑﻌﻨﻮﺍﻥ ﺫﻭﻯ ﺍﻟﻘﺮﺑﻰ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﻣﺨﺎﻟﻔﺖ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﻧﻤﻰ ﺧﻮﺍﺳﺘﻨﺪ ﻣﺴﺌﻠﻪ ﺑﻪ‬ ‫ﺻﻮﺭﺕ ﻋﻈﻤﺖ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻄﺮﺡ ﺷﻮﺩ ﻭ ﻣﻨﻈﻮﺭ ﭘﺎﻙ ﻛﺮﺩﻥ ﮔﻮﺷﻪ ﺍﻯ ﺍﺯ ﺍﻳﻦ ﻋﻈﻤﺖ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺍﺧﺘﺼﺎﺹ ﻓﺪﻙ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﭙﺲ ﺑﻪ ﺩﺧﺘﺮ ﺍﻭ ﺟﻠﻮﻩ ﻣﻰ ﻛﺮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .2‬ﻣﺴﺌﻠﻪ ﻯ ﺭﺿﺎ ﻭ ﻏﻀﺐ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﻣﺴﺎﻭﻯ ﺑﻮﺩﻥ ﺁﻥ ﺑﺎ ﺭﺿﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺯ ﺍﺻﻮﻟﻰ ﺑﻮﺩ ﻛﻪ ﺑﻄﻮﺭ ﺟﺪﻯ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺁﻥ‬ ‫ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﺫﻳﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﺍﺫﻳﺖ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻣﻄﺮﺡ ﺑﻮﺩ ﺩﺭ ﻟﻴﺴﺖ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺁﻧﺎﻥ ﺑﻮﺩ‪.‬‬ ‫ﺍﻗﺪﺍﻡ ﺑﻪ ﻏﺼﺐ ﻓﺪﻙ ﺍﺯ ﻳﻚ ﺳﻮ‪ ،‬ﺍﻳﺠﺎﺩ ﻧﺎﺭﺿﺎﻳﺘﻰ ﻭ ﻏﻀﺐ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺁﺯﺍﺭ ﺩﺍﺩﻥ ﺁﻥ ﺑﺎﻧﻮﻯ ﺑﺰﺭگ‪ ،‬ﻭ ﺍﻳﻦ ﻫﺪﻓﻰ‬ ‫ﺑﻮﺩ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺑﺎ ﻳﻚ ﺑﺮﻧﺎﻣﻪ ﺑﻪ ﻫﺮ ﺩﻭﻯ ﺁﻧﻬﺎ ﺩﺳﺖ ﻣﻰ ﻳﺎﻓﺘﻨﺪ‪ .‬ﻋﻤﺮ ﺩﺭ ﺳﺨﻨﺎﻧﺶ ﺑﺎﺭﻫﺎ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﻛﻪ ﻧﺎﺭﺍﺣﺖ ﺷﺪﻥ ﻳﻚ ﺯﻥ‬ ‫ﻣﺴﺌﻠﻪ ﻯ ﻣﻬﻤﻰ ﻧﻴﺴﺖ ﺗﺎ ﺭﻭﻯ ﺁﻥ ﺣﺴﺎﺏ ﺷﻮﺩ! ﺁﻧﺎﻥ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻛﻪ ﻋﻤﺪ ًﺍ ﺍﻗﺪﺍﻡ ﺑﻪ ﺍﺫﻳﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ‬ ‫ﻏﻀﺐ ﺩﺭﺁﻭﺭﺩﻧﺪ‪ .‬ﻭﻟﻰ ﺛﻤﺮﻩ ﻯ ﻛﺎﺭﺷﺎﻥ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺧﻨﺜﻰ ﺷﺪ ﻭ ﻃﻮﺭﻯ ﺷﺪ ﻛﻪ ﻋﻠﻨﺎً ﺑﻪ ﻣﻌﺬﺭﺕ‬ ‫ﺧﻮﺍﻫﻰ ﺁﻣﺪﻧﺪ‪.‬‬ ‫‪ .3‬ﻣﻮﺩﺕ ﻭ ﻣﺤﺒﺖ ﻧﺴﺒﺖ ﺑﻪ ﺁﻝ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﻣﻮﺿﻮﻋﻴﺖ ﺗﻤﺎﻡ ﺩﺍﺭﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﻫﻴﭻ ﻋﻤﻠﻰ ﺑﺪﻭﻥ ﺁﻥ ﻣﻮﺭﺩ ﻗﺒﻮﻝ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺍﺻﺤﺎﺏ ﺻﺤﻴﻔﻪ ﻭ ﺳﻘﻴﻔﻪ ﺩﺭ ﺻﺪﺩ ﺍﻟﻐﺎﻯ ﺍﻳﻦ ﺷﺮﻁ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﺭﻭﺍﺝ ﺍﺳﻼﻡ ﺑﻰ ﻭﻻﻳﺖ ﻭ ﻣﺤﺒﺖ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻮﺩﻧﺪ‪ .‬ﻳﻜﻰ ﺍﺯ‬ ‫ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺍﻳﻦ ﻫﺪﻑ ﺑﻪ ﻇﻬﻮﺭ ﺭﺳﻴﺪ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺑﻮﺩ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻣﺮﺩﻣﻰ ﻣﺤﺒﺖ ﺍﻫﻞ ﺑﻴﺖ ﭘﻴﺎﻣﺒﺮ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻧﻪ ﺗﻨﻬﺎ ﺍﻣﻮﺍﻝ‬ ‫ﺍﻭ ﺭﺍ ﻧﻤﻰ ﮔﻴﺮﻧﺪ ﺑﻠﻜﻪ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﻫﻢ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻨﺪ‪.‬‬ ‫ﺑﻘﻮﻝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺩﺭ ﺯﻳﺮ ﺁﺳﻤﺎﻥ ﻓﻘﻂ ﻳﻚ ﺳﺮﻣﺎﻳﻪ ﺍﺯ ﺁ ِﻥ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻭ ﺁﻥ ﻫﻢ ﻓﺪﻙ‪ .‬ﺗﻤﺎﻡ ﭼﺸﻤﻬﺎ ﺑﻪ ﻫﻤﻴﻦ ﻣﻠﻚ‬ ‫ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﻭﺧﺘﻪ ﺷﺪ‪ .‬ﮔﻮﻳﺎ ﺑﻪ ﻳﺎﺩﺷﺎﻥ ﻧﻤﻰ ﺁﻣﺪ ﻛﻪ ﺟﺎ ﺩﺍﺭﺩ ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺗﻘﺪﻳﻢ ﺁﻧﺤﻀﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺤﺒﺖ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻭﻟﻴﻦ ﻣﻌﻨﺎﻯ ﻏﺼﺐ ﻓﺪﻙ ﺑﻰ ﻣﺤﺒﺘﻰ ﻧﺴﺒﺖ ﺑﻪ ﺧﺎﻧﺪﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺑﻮﺩ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺩﻗﻴﻘﺎً ﺩﺭ ﭘﻰ ﺁﻥ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺯﻳﺮ ﭘﺎﮔﺬﺍﺭﺩﻥ ﻣﺒﺎﻧﻰ ﺩﻳﻨﻰ‬ ‫ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻓﺮﺍﻣﻴﻦ ﺍﻟﻬﻰ ﺍﻭﻟﻴﻦ ﭘﺎﻳﻪ ﺑﺮﺍﻯ ﺑﺪﻋﺖ ﮔﺰﺍﺭ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﻛﺴﻰ ﻛﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻃﺒﻖ ﻫﻮﻯ ﻭ ﻫﻮﺱ ﺧﻮﺩ ﻋﻤﻞ ﻛﻨﺪ ﺍﺑﺘﺪﺍ ﺑﺎﻳﺪ ﺍﺯ ﻗﻴﺪ‬ ‫ﺍﻃﺎﻋﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻴﺮﻭﻥ ﺁﻳﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺩﻟﺶ ﻣﻰ ﺧﻮﺍﻫﺪ ﻋﻤﻞ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﭼﻨﺪ ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺧﻮﺩ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺍﻳﻦ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﮔﻔﺘﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﺁﻟﻪ ﺟﻠﻮﻩ ﮔﺮ ﺑﻮﺩ‪.‬‬ ‫ﺕ ﺫﺍ ﺍﻟﻘﺮﺑﻰ ﺣﻘﻪ«‪ ،‬ﻭ ﺁﻳﻪ ﻯ »ﺍﻧﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻠﱠﻪ ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﻭ ﻳﻄﻬﺮﻛﻢ ﺗﻄﻬﻴﺮ ًﺍ«‪ ،‬ﻭ ﺁﻳﻪ ﻯ‬ ‫ﺁﻧﺎﻥ ﺑﺎ ﻏﺼﺐ ﻓﺪﻙ ﺁﻳﻪ ﻯ »ﺁ ‪‬‬ ‫»ﻳﻮﺻﻴﻜﻢ ﺍﻟﻠﱠﻪ ﻓﻰ ﺍﻭﻻﺩﻛﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻻﻧﺜﻴﻴﻦ«‪ ،‬ﻭ ﺁﻳﻪ ﻯ »ﻭﻭﺭﺙ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻭﺩ« ﻭ ﭼﻨﺪ ﺁﻳﻪ ﻯ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺙ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻨﺪ‪.‬‬ ‫ﻓﺪﻙ ﺑﻪ ﺩﺳﺘﻮﺭ ﺧﺎﺹ ﺍﻟﻬﻰ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺁﻧﺎﻥ ﺑﺎ ﮔﺮﻓﺘﻦ ﺁﻥ ﺩﺭ ﻭﺍﻗﻊ ﺩﺳﺘﻮﺭ ﺍﻟﻬﻰ ﺭﺍ ﻧﻘﺾ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ‬ ‫ﺷﻬﺎﺩﺕ ﺍﻟﻬﻰ ﺑﻮﺩ ﻛﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﺮ ﺳﺨﻨﻰ ﺑﮕﻮﻳﺪ ﺭﺍ ﺳﺖ ﻣﻰ ﮔﻮﻳﺪ‪ ،‬ﻭﻟﻰ ﺁﻧﺎﻥ ﺑﺎ ﺷﺎﻫﺪ ﺧﻮﺍﺳﺘﻦ ﺍﺯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺳﻤ ًﺎ ﮔﻮﺍﻫﻰ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺧﺪﺍﻭﻧﺪ ﺁﻳﺎﺕ ﺍﺭﺙ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﻧﺎﺯﻝ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻨﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺪﻭﻥ ﻫﻴﭻ ﻣﺪﺭﻛﻰ ﺍﺯ ﺁﻥ ﻣﺴﺘﺜﻨﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﺗﺼﺮﻑ ﻭ ﺗﺤﺮﻳﻒ ﺩﺭ ﻛﻼﻡ ﺧﺪﺍ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺗﺼﺮﻳﺢ ﻣﻰ ﻛﺮﺩ ﻛﻪ ﺍﻧﺒﻴﺎء ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ ﻭ ﺍﻳﻨﺎﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﮔﻔﺘﻨﺪ ﺍﻧﺒﻴﺎء ﺍﺭﺙ ﻧﻤﻰ‬ ‫ﺑﺮﻧﺪ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻋﻤﻞ ﻭ ﮔﻔﺘﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻌﻨﻮﺍﻥ ﻣﻘﺎﻡ ﻋﻈﻤﺎﻯ ﻋﺼﻤﺖ ﺣﺎﻛﻰ ﺍﺯ ﻓﺮﻣﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﻫﻴﭻ ﺁﻳﻪ ﺍﻯ ﻫﻢ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻧﺒﻮﺩ‪ ،‬ﻫﻤﻴﻦ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻛﻪ ﺭﺳﻤ ًﺎ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺨﺸﻴﺪ ﻭ ﺩﺭ ﺣﻀﻮﺭ‬ ‫ﻣﺮﺩﻡ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﻛﻪ ﻫﻤﻪ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺳﻨﺪ ﺁﻥ ﺭﺍ ﻫﻢ ﺗﻨﻈﻴﻢ ﻛﺮﺩ ﻭ ﻧﻮﺷﺖ ﻭ ﺷﺎﻫﺪ ﻫﻢ ﺑﺮ ﺁﻥ ﮔﺮﻓﺖ‪ ،‬ﺑﺮﺍﻯ ﺣﺮﻣﺖ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁﻥ ﻛﺎﻓﻰ‬ ‫ﺑﻮﺩ‪.‬‬ ‫ﮔﻮﻳﻰ ﺍﻋﻄﺎﻯ ﻓﺪﻙ ﺭﺍ ﻳﻚ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻫﻤﻴﻦ ﺁﺳﺎﻧﻰ ﺁﻥ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﺍﺭﺍﺋﻪ ﻯ ﺳﻨﺪ ﻭ ﺷﺎﻫﺪ ﻫﻢ ﺍﻋﺘﻨﺎﻳﻰ‬ ‫ﻧﻜﺮﺩﻧﺪ!‬ ‫ﺩﺭ ﻛﻨﺎﺭ ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ ﺩﺳﺘﻮﺭﺍﺕ ﺩﻳﮕﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﻗﺒﻴﻞ ﺁﻧﻜﻪ »ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺍﻧﻜﺮ« ﺯﻳﺮ ﭘﺎ ﻣﻰ ﺭﻓﺖ‪.‬‬ ‫ﺍﻳﻨﺎﻥ ﻗﺎﻧﻮﻥ ﻣﻌﺮﻭﻑ ﺍﺳﻼﻡ ﺭﺍ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺭﺳﻤ ًﺎ ﺑﺎ ﺁﻥ ﻣﺨﺎﻟﻔﺖ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺑﺠﺎﻯ ﺁﻧﻜﻪ ﺍﺯ ﻣﺪﻋﻰ ﺷﺎﻫﺪ ﺑﺨﻮﺍﻫﻨﺪ ﺍﺯ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﺷﺎﻫﺪ ﻣﻰ‬ ‫ﺧﻮﺍﺳﺘﻨﺪ‪.‬‬ ‫ﺁﺭﻯ ﻫﺪﻑ‪ ،‬ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮﻯ ﺑﻮﺩ ﻛﻪ ﻛﺎﺭ ﺍﻭ ﻣﻈﻬﺮ ﺍﺭﺍﺩﻩ ﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪» ،‬ﻭﻻﻳﻨﻄﻖ ﻋﻦ ﺍﻟﻬﻮﻯ ﺍﻥ ﻫﻮ ﺍﻻ ﻭﺣﻰ‬ ‫ﻳﻮﺣﻰ«‪ ،‬ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻛﻪ ﺑﻪ ﻣﻘﺎﻡ ﻭﺣﻰ ﺍﻋﺘﻨﺎﻳﻰ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻋﻈﻤﺖ ﻗﺮﺁﻥ ﻭ ﻣﻘﺎﻡ ﻭﺣﻰ ﺟﺎﻳﻰ ﻧﺮﻓﺖ ﻭﻟﻰ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺧﻮﺏ ﻣﻌﺮﻓﻰ ﺷﺪﻧﺪ ﻭ ﺍﻫﺪﺍﻑ ﺁﻧﺎﻥ ﺧﻮﺏ ﺗﺒﻴﻴﻦ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﭘﻴﺶ ﮔﻴﺮﻯ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺑﻌﺪﻯ ﺍﺳﻼﻡ‬ ‫ﻧﻜﺘﻪ ﻯ ﺑﺴﻴﺎﺭ ﺣﺴﺎﺳﻰ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺍﻇﻬﺎﺭ ﻧﻤﻰ ﻛﺮﺩﻧﺪ ﻭﻟﻰ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﻣﺴﺌﻠﻪ ﻯ ﻣﻬﻢ ﺩﺭ ﺩﻝ ﺩﺍﺷﺘﻨﺪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻫﻨﻮﺯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺍﺳﻼﻡ‬ ‫ﺗﺒﻴﻴﻦ ﻧﺸﺪﻩ ﺑﻮﺩ ﻭ ﻣﻘﺎﻣﻰ ﻣﺘﺼﻞ ﺑﻪ ﻭﺣﻰ ﻻﺯﻡ ﺑﻮﺩ ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ‪.‬‬ ‫ﭘﻴﺪﺍ ﺑﻮﺩ ﻛﻪ ﺍﻣﺜﺎﻝ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻧﻪ ﻗﺎﺩﺭ ﺑﺮ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻫﺴﺘﻨﺪ ﻭ ﻧﻪ ﻣﺮﺩﻡ ﺁﻧﺎﻥ ﺭﺍ ﺑﺪﻳﻦ ﻋﻨﻮﺍﻥ ﻣﻰ ﭘﺬﻳﺮﻧﺪ‪ .‬ﭼﺸﻤﻬﺎ ﻫﻤﻪ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﺩﻭﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﻘﻴﻪ ﻯ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﭼﮕﻮﻧﻪ ﺑﻴﺎﻥ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻏﺎﺻﺒﻴﻦ ﺩﺭ ﺻﺪﺩ ﺍﻧﺤﻼﻝ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺧﻮﺏ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺑﻴﺎﻧﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺑﭙﺬﻳﺮﻧﺪ ﻓﺮﺩﺍ ﻫﻢ ﺑﺎﻳﺪ ﻣﻨﺘﻈﺮ ﺑﻴﺎﻥ‬ ‫ﺍﺣﻜﺎﻡ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﺳﻼﻡ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﻫﻢ ﺑﺎﻋﺚ ﺗﻮﺟﻪ ﻣﺮﺩﻡ ﺑﻪ ﺧﺎﻧﻪ ﻯ ﻭﺣﻰ ﺑﻮﺩ ﻭ ﻫﻢ ﻣﺎﻧﻊ ﺑﺪﻋﺘﻬﺎ‪.‬‬ ‫ﻟﺬﺍ ﺑﺎ ﻛﻤﺎﻝ ﺻﺮﺍﺣﺖ‪ ،‬ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺁﻥ ﻫﻤﻪ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﻗﺮﺁﻧﻰ ﻭ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﻗﻮﺍﻧﻴﻦ ﻭﺿﻊ ﺷﺪﻩ ﺍﺯ ﺳﻮﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻛﻪ ﻫﻢ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻫﻢ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺭﺳﻤ ًﺎ ﺁﻥ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺭﺩﻧﺪ ﺗﺎ ﻧﻮﺑﺖ ﻓﺮﺩﺍﻫﺎﻳﻰ ﻧﺮﺳﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺳﺨﻨﺎﻥ ﺍﻳﺸﺎﻥ‬ ‫ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻨﺪ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﮔﺮﻓﺘﻦ ﻣﻨﺒﻊ ﻣﺎﻟﻰ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﺣﻀﺮﺕ ﺧﺪﻳﺠﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭﺱ ﺧﻮﺑﻰ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ ﻛﻪ ﺩﺭﺧﺖ ﻧﻮ ﭘﺎﻯ ﺍﺳﻼﻡ ﺭﺍ ﺑﺎ ﺛﺮﻭﺕ ﺍﻧﺒﻮﻩ ﺧﻮﺩ ﭘﺮﻭﺭﻳﺪ ﻭ ﺍﺯ ﺿﺮﺑﻪ‬ ‫ﻫﺎﻯ ﺑﻰ ﺍﻣﺎﻥ ﺩﺷﻤﻦ ﻧﺠﺎﺕ ﺩﺍﺩ ﺗﺎ ﺟﺎﻳﻰ ﻛﻪ ﺧﻮﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩ‪» :‬ﺍﺳﻼﻡ ﺑﻪ ﺷﻤﺸﻴﺮ ﻋﻠﻰ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﻭ ﺍﻣﻮﺍﻝ ﺧﺪﻳﺠﻪ ﭘﺎ ﮔﺮﻓﺖ«‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻧﻮﺑﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺛﺮﻭﺗﻰ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ ﺩﺭﺧﺖ ﻧﻮﭘﺎﻯ ﻭﻻﻳﺖ ﺭﺍ ﺍﺯ ﺿﺮﺑﻪ ﻫﺎﻯ ﺳﻬﻤﮕﻴﻦ ﺩﺷﻤﻦ ﻧﺠﺎﺕ ﺩﻫﺪ‪ .‬ﺑﺎ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻓﻘﺮ ﺷﺪﻳﺪ ﻣﺮﺩﻡ ﺩﺭ ﺍﻭﻝ ﺍﺳﻼﻡ ﻭ ﺍﻳﻨﻜﻪ ﻓﺪﻙ ﺛﺮﻭﺗﻰ ﻧﺴﺒﺘﺎً ﻣﻬﻢ ﺑﺤﺴﺎﺏ ﻣﻰ ﺁﻣﺪ‪ ،‬ﻏﺎﺻﺒﻴﻦ ﻭﺣﺸﺖ ﺷﺪﻳﺪﻯ ﺍﺯ ﺍﻳﻦ ﺍﻣﻮﺍﻝ ﺩﺍﺷﺘﻨﺪ ﻛﻪ‬ ‫ﻫﻢ ﺗﻘﺴﻴﻢ ﺁﻥ ﺑﻴﻦ ﻓﻘﺮﺍ ﺗﻮﺳﻂ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺛﺮﺍﺕ ﻧﺎﻣﻄﻠﻮﺑﻰ ﺑﺮ ﻛﺎﺭ ﺁﻧﺎﻥ ﻣﻰ ﮔﺬﺍﺷﺖ ﻭ ﻫﻢ ﻣﻰ ﺗﺮﺳﻴﺪﻧﺪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻧﺮﺍ‬ ‫ﺩﺭ ﺭﺍﻩ ﻫﺪﻑ ﺧﻮﺩ ﺻﺮﻑ ﻛﻨﺪ ﻭ ﺑﺮ ﻋﻠﻴﻪ ﺁﻧﺎﻥ ﺍﻗﺪﺍﻣﺎﺗﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻟﺬﺍ ﺧﻮﺩ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻩ ﻛﻪ ﻣﺎ ﺑﺎ ﮔﺮﻓﺘﻦ ﺑﻨﻴﻪ ﻯ ﻣﺎﻟﻰ ﺍﺯ‬ ‫ﺧﺎﻧﺪﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﺕ ﺧﻴﺎﻝ ﺧﻮﺩ ﺭﺍ ﺁﺳﻮﺩﻩ ﻣﻰ ﻛﻨﻴﻢ‪] .‬ﺑﻪ ﺑﺨﺶ ﺳﻮﻡ ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭ ﺹ ‪ 58‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪[.‬‬

‫ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻗﺪﺭﺕ ﺑﺪﻋﺖ ﮔﺬﺍﺭﻯ‬ ‫ﻳﻜﻰ ﺍﺯ ﺍﻫﺪﺍﻑ ﻏﺎﺻﺒﻴﻦ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺍﻋﻼ ﺩﺭﺟﻪ ﻯ ﺟﻬﻞ ﺑﻪ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ ﺧﻮﺩ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻗﺎﻧﻮﻥ ﮔﺬﺍﺭﺍﻧﻰ ﻛﻪ‬ ‫ﺩﺭ ﻗﺒﺾ ﻭ ﺑﺴﻂ ﺍﻣﻮﺭ ﻳﺪ ﺩﺍﺭﻧﺪ ﺟﻠﻮﻩ ﺩﻫﻨﺪ‪ .‬ﺁﻧﻬﺎ ﻫﻢ ﺑﺮﺍﻯ ﺑﺪﻋﺘﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻯ ﺧﻮﺩ ﻧﻴﺎﺯ ﺑﻪ ﭼﻨﻴﻦ ﺧﻮﺩﻧﻤﺎﻳﻰ ﺩﺍﺷﺘﻨﺪ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﻣﺴﺎﺋﻠﻰ ﻛﻪ ﻫﺮ‬ ‫ﺳﺎﻋﺖ ﺑﺮﺍﻯ ﺍﺳﻼﻡ ﭘﻴﺶ ﻣﻰ ﺁﻣﺪ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﺎﻳﺪ ﺟﻮﺍﺑﻰ ﺑﺮﺍﻯ ﺁﻥ ﺁﻣﺎﺩﻩ ﻣﻰ ﻛﺮﺩﻧﺪ‪ .‬ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻗﺎﻧﻮﻥ ﺍﺯ ﻗﺪﺍﺳﺖ ﺧﺎﺻﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ ﻭ‬ ‫ﺑﺎﻳﺪ ﻧﻤﻮﺩ ﻛﺎﺭ ﺭﺍ ﻃﻮﺭﻯ ﭘﻴﺶ ﺑﻴﺎﻭﺭﻧﺪ ﻛﻪ ﻇﺎﻫﺮ ﺩﻳﻨﻰ ﺁﻥ ﺣﻔﻆ ﺷﻮﺩ‪.‬‬ ‫ﻏﺼﺐ ﻓﺪﻙ ﺭﺍ ﺑﺎ ﻫﻤﻴﻦ ﻧﻘﺸﻪ ﺁﻏﺎﺯ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺟﻌﻞ ﺣﺪﻳﺚ »ﺍﻥ ﺍﻟﻠﱠﻪ ﺍﺑﻰ ﺍﻥ ﻳﺠﻤﻊ ﺍﻟﻨﺒﻮﺓ ﻭ ﺍﻟﺨﻼﻓﺔ ﻓﻰ ﺍﻫﻞ ﺑﻴﺖ ﻭﺍﺣﺪ« ﻛﻪ ﺍﻳﺎﻣﻰ ﭘﻴﺶ‬ ‫ﺩﺳﺖ ﺑﻪ ﺟﻌﻞ ﺁﻥ ﺯﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻛﻨﻮﻥ ﺍﻗﺪﺍﻡ ﺑﻪ ﺩﻭﻣﻴﻦ ﺟﻌﻞ ﺩﺭ ﺍﺳﻼﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﺪﻳﺜﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭ‪‬ﺙ« ﺁﻣﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﺍﻗﺪﺍﻡ‬ ‫ﺿﺪ ﺩﻳﻨﻰ ﺧﻮﺩ ﺭﺍ ﺩﻳﻨﻰ ﺟﻠﻮﻩ ﺩﻫﻨﺪ‪ ،‬ﻭ ﺍﺯ ﻗﺪﺍﺳﺖ ﻧﺎﻡ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪ .‬ﺑﺎ ﻋﻨﻮﺍﻥ ﺣﺪﻳﺚ ﺁﻧﺤﻀﺮﺕ ﺑﻪ ﺟﻨﮓ ﺩﻳﻦ ﺑﻴﺎﻳﻨﺪ‬ ‫ﻼ ﺛﺎﺑﺖ ﻛﻨﻨﺪ ﻛﻪ ﻗﺎﺩﺭ ﺑﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻭ ﻋﻤ ً‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺑﻌﻨﻮﺍﻥ ﺍﻳﻨﻜﻪ ﻣﻰ ﺧﻮﺍﻫﻴﻢ ﺩﺭﺁﻣﺪ ﻓﺪﻙ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺟﻬﺎﺩ ﺑﺎ ﻣﺮﺗﺪﻳﻦ ﺑﻪ ﻣﺼﺮﻑ ﺑﺮﺳﺎﻧﻴﻢ ﻭ ﺑﺎ ﺁﻥ ﺍﺳﻠﺤﻪ ﺑﺨﺮﻳﻢ ﻭ ﻟﺸﻜﺮ ﻣﺴﻠﻤﻴﻦ ﺭﺍ‬ ‫ﻧﻈﺎﻡ ﺑﺪﻫﻴﻢ ﻇﺎﻫﺮ ﺟﺎﻟﺒﻰ ﺑﻪ ﻛﺎﺭ ﺧﻮﺩ ﺩﺍﺩﻧﺪ‪ .‬ﻻﺑﺪ ﺗﺎﺭﻳﺦ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻫﻤﻴﻦ ﺍﻣﻮﺍﻝ ﺧﺎﻟﺪ ﺑﻦ ﻭﻟﻴﺪ ﺭﺍ ﺳﺮﺍﻍ ﻗﺒﻴﻠﻪ ﺍﻯ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻛﻪ‬ ‫ﺑﺨﺎﻃﺮ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺧﻼﻓﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻧﭙﺬﻳﺮﻓﺘﻦ ﺣﻜﻮﻣﺖ ﻏﺎﺻﺒﻴﻦ ﻣﻮﺭﺩ ﺣﻤﻠﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻣﺎﻟﻚ ﺑﻦ ﻧﻮﻳﺮﻩ ﺑﺪﺳﺖ ﺁﻧﺎﻥ‬ ‫ﻛﺸﺘﻪ ﺷﺪ ﻭ ﺧﺎﻟﺪ ﺩﺭ ﻫﻤﺎﻥ ﺷﺐ ﺑﺎ ﻫﻤﺴﺮ ﺍﻭ ﺯﻧﺎ ﻛﺮﺩ!!‬ ‫ﻫﻤﭽﻨﻴﻦ ﺑﺎ ﺷﺎﻫﺪ ﺧﻮﺍﺳﺘﻦ ﺍﺯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭼﻨﻴﻦ ﻭﺍﻧﻤﻮﺩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻣﺴﺌﻠﻪ ﺍﻯ ﻛﻪ ﺍﻣﻮﺍﻝ ﻣﺴﻠﻤﻴﻦ ﻣﻄﺮﺡ ﺍﺳﺖ ﺣﺘﻰ ﺍﺯ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﻭ ﮔﻮﻳﻰ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﭘﺎﻳﺒﻨﺪ ﺑﻪ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﻫﺴﺘﻨﺪ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺯ ﺟﻬﺘﻰ ﺩﻳﮕﺮ ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﻏﺼﺐ ﻓﺪﻙ ﻫﺮ ﺍﻧﺪﺍﺯﻩ ﺧﻼﻑ ﻭ ﺿﺪ ﺩﻳﻦ ﺑﺎﺷﺪ ﻣﺮﺩﻡ ﻃﺮﻓﺪﺍﺭ ﺁﻥ ﻫﺴﺘﻨﺪ ﻭ ﻣﺎ ﺑﺨﺎﻃﺮ‬ ‫ﻣﺮﺩﻡ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﻰ ﻛﻨﻴﻢ ﻭ ﺍﻻ ﺧﻮﺩ ﭼﻨﺎﻥ ﺗﻤﺎﻳﻠﻰ ﺑﻪ ﺁﻥ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺭﻧﮓ ﺗﻘﺪﺱ ﺩﻳﮕﺮﻯ ﺑﻪ ﻛﺎﺭ ﺧﻮﺩ ﺩﺍﺩﻧﺪ ﻭ ﺑﻌﻨﻮﺍﻥ ﻳﻜﻰ ﺍﺯ ﭘﺎﻳﻪ ﻫﺎﻯ‬ ‫ﻗﺎﻧﻮﻧﮕﺬﺍﺭﻯ ﺧﻮﺩ ﺁﻧﺮﺍ ﻣﺴﺘﺤﻜﻢ ﻧﻤﻮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺑﻌﻨﻮﺍﻥ ﻗﺪﺭﺕ ﻧﻤﺎﻳﻰ ﺑﻮﺩ ﺗﺎ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﺑﺎ ﺳﺎﺑﻘﻪ ﻯ ﺟﻬﻞ ﻣﻄﻠﻘﻰ ﻛﻪ ﺩﺍﺭﻧﺪ ﺍﺧﻴﺮﺍً ﻗﺎﺩﺭ ﺑﻪ ﺑﺪﻋﺘﮕﺰﺍﺭﻯ ﻫﺴﺘﻨﺪ ﻭ ﮔﻮﻳﺎ ﭼﻴﺰﻫﺎﻳﻰ ﺍﺯ ﺩﻳﻦ‬ ‫ﻓﻬﻤﻴﺪﻩ ﺍﻧﺪ ﻭ ﻛﻢ ﻛﻢ ﻣﺸﻐﻮﻝ ﺗﻜﻤﻴﻞ ﻣﺮﺍﺣﻞ ﺁﻥ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺍﺳﻼﻡ ﻳﻚ ﺭﻭﺯ ﻭ ﺩﻭ ﺭﻭﺯ ﻧﺒﻮﺩ ﻛﻪ ﺍﻳﻦ ﺟﻬﻞ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻭ ﺍﻳﻦ ﻣﻘﺪﺱ ﻧﻤﺎﻳﻰ ﺑﺮ ﻫﻢ ﻧﺮﻳﺰﺩ‪ .‬ﺩﺭ ﻃﻮﻝ ﺧﻼﻓﺖ ﻏﺎﺻﺒﺎﻧﻪ ﻫﺮ ﺭﻭﺯ ﺳﺆﺍﻟﻬﺎﻯ‬ ‫ﺩﻳﻨﻰ ﺗﺎﺯﻩ ﺍﻯ ﭘﻴﺶ ﻣﻰ ﺁﻣﺪ ﻭ ﻣﺴﺎﺋﻞ ﺗﺎﺯﻩ ﺍﻯ ﻣﻄﺮﺡ ﻣﻰ ﺷﺪ ﻛﻪ ﻧﺎﺁﮔﺎﻫﻰ ﻏﺎﺻﺒﻴﻦ ﻧﺴﺒﺖ ﺑﻪ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺭﻭﺯ ﺑﺮﻭﺯ ﺭﻭﺷﻦ ﺗﺮ ﻣﻰ ﮔﺸﺖ ﻭ‬ ‫ﺁﻧﭽﻪ ﺩﺭﺻﺪﺩﺵ ﺑﻮﺩﻧﺪ ﺑﻪ ﻃﻮﺭ ﻣﻌﻜﻮﺱ ﻇﻬﻮﺭ ﻣﻰ ﻛﺮﺩ‪.‬‬

‫ﻃﺮﻓﺪﺍﺭ ﻧﻤﻮﺩﻥ ﻣﺮﺩﻡ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ‬ ‫ﻏﺎﺻﺒﻴﻦ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺧﻮﻧﻬﺎﻯ ﺭﻳﺨﺘﻪ ﺷﺪﻩ ﺩﺭ ﺑﺪﺭ ﻭ ﺍُﺣﺪ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺷﺠﺎﻉ ﺁﻥ ﻣﻴﺪﺍﻧﻬﺎ ﺑﻮﺩ ﻭ ﻫﻤﻴﻦ ﻣﺮﺩﻡ ﭘﺪﺭﺍﻥ ﻭ ﻓﺎﻣﻴﻞ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺷﻤﺸﻴﺮ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺗﻮﺍﻧﺴﺘﻨﺪ ﻧﻈﺮ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﺿﺪ ﺁﻧﺤﻀﺮﺕ ﺗﺤﺮﻳﻚ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻫﺮ ﭼﻪ ﺑﻪ‬ ‫ﻧﻔﻊ ﺁﻧﺤﻀﺮﺕ ﺗﻤﺎﻡ ﻣﻰ ﺷﻮﺩ ﻣﺨﺎﻟﻒ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺍﺧﻼﻕ ﺟﺎﻫﻠﻰ ﻛﻪ ﻫﻨﻮﺯ ﺁﺛﺎﺭ ﺁﻥ ﺩﺭ ﻣﺮﺩﻡ ﺑﺎﻗﻰ ﺑﻮﺩ ﻭ ﮔﺎﻫﻰ ﺳﺮ ﺍﺯ ﺗﻌﺼﺒﺎﺕ ﺑﻴﺠﺎ ﻭ ﮔﺎﻫﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﭘﺎﻳﻴﻦ ﻣﺮﺩﻡ ﺩﺭﻣﻰ ﺁﻭﺭﺩ‪،‬‬ ‫ﻭﺳﻴﻠﻪ ﻯ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃﻒ ﻭ ﺿﻤﺎﻳﺮ ﻣﺮﺩﻡ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻜﻪ ﺣﻘﻰ ﺑﻪ ﺧﺎﻧﺪﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺴﺌﻠﻪ‬ ‫ﺍﻯ ﺑﻮﺩ ﻛﻪ ﺧﻴﻠﻰ ﺭﺍﺣﺖ ﻣﻰ ﺷﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﺿﺪ ﺁﻥ ﺗﺤﺮﻳﻚ ﻛﺮﺩ‪ .‬ﺍﻳﻨﻜﻪ ﺛﺮﻭﺕ ﺑﺰﺭﮔﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﺷﺪ ﻣﻄﻠﺒﻰ ﺑﻮﺩ ﻛﻪ‬ ‫ﺧﻮﺏ ﻣﻰ ﺷﺪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻯ ﻣﻨﻔﻰ ﺑﺮﺩ‪ .‬ﺍﻳﻨﻜﻪ ﻓﺪﻙ ﻣﺎﻳﻪ ﻯ ﻋﻈﻤﺖ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺑﺎﺷﺪ ﻧﻘﻄﻪ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﺣﺘﻰ ﻣﻰ ﺷﺪ ﺁﻧﺮﺍ‬ ‫ﺑﻪ ﺭﺥ ﻣﺮﺩﻡ ﻛﺸﻴﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍ ﻏﺎﺻﺒﻴﻦ ﺑﺨﻮﺑﻰ ﺩﺭﻙ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﺑﺮﺍﻯ ﺟﻤﻊ ﻣﺮﺩﻡ ﺑﺮ ﺿﺪ ﺧﺎﻧﺪﺍﻥ ﺭﺳﺎﻟﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺍﻧﺼﺎﻓﺎً ﻧﺘﺎﻳﺞ ﺧﻮﺑﻰ ﻫﻢ‬ ‫ﻣﻰ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﺍﺳﺘﺪﻻﻝ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﻛﺒﺮﻯ ﻋﺎﺟﺰ ﻣﻰ ﺷﺪ ﻓﻮﺭ ًﺍ ﻣﺴﺎﺋﻞ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﻣﺮﺩﻡ ﻣﻰ ﮔﺬﺍﺷﺖ ﻭ ﻣﻰ ﮔﻔﺖ‪:‬‬ ‫ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﺮﺩﻡ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﻣﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﻣﻦ ﺧﻮﺍﺳﺘﻪ ﻯ ﺁﻧﺎﻥ ﺭﺍ ﺍﺟﺮﺍ ﻛﺮﺩﻡ‪ ،‬ﻭ ﺍﻛﻨﻮﻥ ﻫﻢ ﺣﺎﺿﺮﻡ ﻣﺮﺩﻡ ﺑﻴﻦ ﻣﻦ ﻭ ﺗﻮ ﻗﻀﺎﻭﺕ ﻛﻨﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﺩﻗﻴﻘﺎً ﻫﻤﻴﻦ ﺟﻬﺖ ﺭﺍ ﻫﺪﻑ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺭ ﺟﺎﻳﻰ ﻛﻪ ﺧﺪﺍ ﺣﻜﻢ ﻣﺨﺎﻟﻒ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻣﻘﺎﻡ‬ ‫ﻋﺼﻤﺖ ﺳﺨﻦ ﺑﮕﻮﻳﺪ‪ ،‬ﺭﺿﺎﻳﺖ ﻭ ﺍﺗﻔﺎﻕ ﻣﺮﺩﻡ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪.‬‬

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‫ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﻣﻨﺒﻊ ﻣﺎﻟﻰ ﺑﺮﺍﻯ ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻣﻨﺒﻊ ﻣﺎﻟﻰ ﺣﻜﻮﻣﺖ ﻏﺎﺻﺐ ﻗﻮﻯ ﻧﺒﻮﺩ ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺟﻨﮕﻬﺎﻳﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﻣﺮﺗﺪﻳﻦ ﻣﻄﺮﺡ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻧﻴﺎﺯ ﺑﻪ ﻳﻚ ﺩﺭﺁﻣﺪ ﻛﻼﻥ‬ ‫ﺑﺨﻮﺑﻰ ﺍﺣﺴﺎﺱ ﻣﻰ ﺷﺪ ﻭ ﻓﺪﻙ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﻳﻚ ﻣﻨﺒﻊ ﺍﺳﺘﺜﻨﺎﻳﻰ ﺑﻮﺩ‪ .‬ﺁﻧﺎﻥ ﺑﺨﻮﺑﻰ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﭼﻨﮓ ﺁﻭﺭﺩﻥ ﺍﻳﻦ ﻣﻨﺒﻊ ﻣﺸﻜﻼﺕ‬ ‫ﺑﺰﺭﮔﻰ ﺭﺍ ﺣﻞ ﻣﻰ ﻛﻨﺪ‪ ،‬ﻭ ﺑﻪ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﮔﺮﻓﺘﻦ ﺁﻥ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻬﻢ ﺍﺳﺖ‪ ،‬ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺁﻥ ﺑﺮﺍﻯ ﺣﻜﻮﻣﺖ ﺧﻮﺩ ﺍﺯ ﺁﻥ‬ ‫ﻣﻬﻤﺘﺮ ﺍﺳﺖ‪ .‬ﺗﺎ ﺍﻳﻨﺠﺎ ﺍﺟﻤﺎﻟﻰ ﺍﺯ ﺍﻫﺪﺍﻑ ﻏﺎﺻﺒﻴﻦ ﺩﺭ ﻏﺼﺐ ﻓﺪﻙ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺍﻳﻨﻚ ﺑﺒﻴﻨﻴﻢ ﭼﺮﺍ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﻳﻨﮕﻮﻧﻪ ﻣﺴﺌﻠﻪ ﺭﺍ ﭘﻰ‬ ‫ﮔﻴﺮﻯ ﻛﺮﺩﻧﺪ‪.‬‬

‫ﺍﺳﺮﺍﺭ ﭘﻴﮕﻴﺮﻯ ﺍﻫﻞ ﺑﻴﺖ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻴﺘﻬﺎﻳﻰ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﻫﺪﺍﻓﻰ ﻣﺘﻘﺎﺑﻞ ﺑﻪ ﺍﺿﺎﻓﻪ ﻯ ﻣﻘﺎﺻﺪ‬ ‫ﻣﻘﺪﺱ ﺩﻳﮕﺮﻯ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺁﻧﮕﻮﻧﻪ ﺑﺮﺧﻮﺭﺩ ﻛﺮﺩﻧﺪ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻧﻤﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺑﻴﻦ ﺍﻳﻦ ﺍﻫﺪﺍﻑ ﻓﻘﻂ ﻳﻜﻰ ﺑﻪ ﺧﻮﺩ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﺪ ﻭ ﺑﻘﻴﻪ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﺩﻳﻦ ﺑﻪ ﺻﻮﺭ ﻣﺨﺘﻠﻒ ﺑﻮﺩ ﺗﺎ ﺍﺯ ﺍﺟﺮﺍﻯ‬ ‫ﺍﻫﺪﺍﻑ ﺧﻮﺩ ﻋﺎﺟﺰ ﺷﻮﻧﺪ‪.‬‬

‫ﺩﻓﺎﻉ ﺍﺯ ﻋﺼﻤﺖ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﺁﻧﭽﻪ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﺪ ﺍﻳﺴﺘﺎﺩﮔﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺷﻪ ﺩﺍﺭ ﺷﺪﻥ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﺑﻮﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﻏﺎﺻﺒﻴﻦ ﻛﻪ ﺑﺪﻭﻥ‬ ‫ﻣﺤﺎﻛﻤﻪ ﻓﺪﻙ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ ﺩﺭ ﺩﺭﺟﻪ ﻯ ﺍﻭﻝ ﺧﻮﺍﺳﺘﻨﺪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭ ﺗﺼﺮﻑ ﻓﺪﻙ ﻧﺎﺣﻖ ﺟﻠﻮﻩ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﺮﺣﻠﻪ ﺩﻭﻡ ﻛﺎﺭ ﺧﻮﺩ‬ ‫ﻼ ﺍﺯ ﺭﻭﺯ ﺍﻭﻝ ﭼﺮﺍ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﻮﺩﺵ ﻓﺪﻙ ﺭﺍ ﺗﻘﺪﻳﻢ‬ ‫ﺭﺍ ﺣﻖ ﺑﻪ ﺟﺎﻧﺐ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﺮﺣﻠﻪ ﻯ ﺳﻮﻡ ﻃﻠﺒﻜﺎﺭ ﻫﻢ ﺑﺎﺷﻨﺪ ﻛﻪ ﺍﺻ ً‬ ‫ﻧﻜﺮﺩﻩ ﺍﺳﺖ!!!‬ ‫ﺁﻧﭽﻪ ﺑﻌﻨﻮﺍﻥ ﺍﺳﺘﺪﻻﻟﻬﺎ ﻭ ﺍﺗﻤﺎﻡ ﺣﺠﺘﻬﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﻏﺎﺻﺒﻴﻦ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ ﻛﻪ ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭ ﻛﻠﻤﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ‬ ‫ﻋﺮﻓﻴﺎﺕ ﻣﺴﻠﻢ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﺧﻼﻗﻰ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﻯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﮔﺮ ﺳﻜﻮﺕ ﻣﻰ ﻛﺮﺩﻧﺪ ﺁﻳﻨﺪﻩ ﻯ ﺗﺎﺭﻳﺦ ﭼﻨﻴﻦ ﻗﻀﺎﻭﺕ ﻣﻰ ﻛﺮﺩ ﻛﻪ ﻧﻜﻨﺪ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﺑﻪ ﻧﺎﺣﻖ ﺁﻧﺮﺍ ﺩﺭ ﺗﺼﺮﻑ ﺩﺍﺷﺘﻪ ﻛﻪ ﻭﻗﺘﻰ ﺍﺯ ﺍﻭ ﮔﺮﻓﺘﻨﺪ ﻫﻴﭻ ﻧﮕﻔﺖ؟!‬ ‫ﺑﺨﺼﻮﺹ ﺁﻧﻜﻪ ﺩﺷﻤﻦ ﺩﺭ ﭘﻰ ﺳﻮژﻩ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺟﻬﺖ ﺭﺍ ﺑﺮﺍﻯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺛﺎﺑﺖ ﻛﻨﺪ‪.‬‬ ‫ﻟﺬﺍ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﺩﻟﻴﻠﻰ‪ ،‬ﻭﺍﺿﺢ ﺗﺮﻳﻦ ﺟﻬﺖ ﺩﺭ ﺍﻗﺪﺍﻡ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻥ ﺩﻭ ﻣﻌﺼﻮﻡ ﺩﺭ ﻣﺴﺌﻠﻪ‪ ،‬ﺍﺛﺒﺎﺕ ﺣﻘﺎﻧﻴﺖ ﺧﻮﺩ ﻭ ﭘﻴﺸﮕﻴﺮﻯ ﺍﺯ ﺍﻫﺪﺍﻑ ﺧﺒﻴﺚ‬ ‫ﻏﺎﺻﺐ ﺑﻮﺩ ﺗﺎ ﻗﺪﺍﺳﺖ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﺗﺤﺖ ﺳﺆﺍﻝ ﻧﺮﻭﺩ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺗﺎﺭﻳﺦ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺍﻣﻮﺍﻝ ﺩﻧﻴﺎ‪ -‬ﺑﻪ ﻫﺮ ﺑﺰﺭﮔﻰ ﻛﻪ ﺑﺎﺷﻨﺪ‪-‬‬ ‫ﻛﻮﭼﻜﺘﺮ ﺍﺯ ﺁﻧﻨﺪ ﻛﻪ ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﻣﻌﺼﻮﻡ ﺭﺍ ﭘﺎﻳﻴﻦ ﺑﻴﺎﻭﺭﻧﺪ‪.‬‬ ‫ﺩﺭﺟﻪ ﻯ ﺭﻓﻴﻊ ﻋﺼﻤﺖ ﻛﻪ ﺑﻪ ﻋﺮﺵ ﻣﻰ ﺳﺎﻳﺪ ﻭ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﺑﻤﻌﻨﺎﻯ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻛﻞ ﺟﻬﺎﻥ ﺍﺳﺖ ﻭ ﺗﺼﺮﻑ ﺩﺭ ﺗﻜﻮﻳﻦ ﻭ ﺗﺸﺮﻳﻊ‬ ‫ﻣﻄﺮﺡ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﻛﺠﺎ ﻛﻪ ﺳﺒﻚ ﻣﻐﺰﺍﻧﻰ ﺩﺭ ﺻﺪﺩ ﻧﺴﺒﺘﻬﺎﻯ ﭘﻴﺶ ﭘﺎ ﺍﻓﺘﺎﺩﻩ ﺍﻯ ﺑﺎﺷﻨﺪ ﻛﻪ ﺍﺯ ﺩﻫﺎﻥ ﻭ ﺷﻜﻢ ﺗﺠﺎﻭﺯ ﻧﻤﻰ ﻛﻨﺪ؟!‬ ‫ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺍﻳﻦ ﺟﻬﺖ ﺍﺻﻠﻰ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﺪ ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ ﺑﻪ ﺟﻬﺎﺗﻰ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﺷﻤﻦ ﺑﻮﺩ ﻭ ﺑﺎﻳﺪ‬ ‫ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﺪ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻣﻌﺮﻓﻰ ﻣﺒﻐﻀﻴﻦ ﻭ ﺍﺫﻳﺖ ﻛﻨﻨﺪﮔﺎﻥ ﻓﺎﻃﻤﻪ‬ ‫ﻏﺎﺻﺒﻴﻦ ﻭ ﻣﺮﺩﻡ ﻭﺍﻗﻌ ًﺎ ﺩﺭ ﭘﻰ ﻗﻄﻌﻪ ﺯﻣﻴﻨﻰ ﺑﻨﺎﻡ ﻓﺪﻙ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺯﻣﻴﻦ ﺑﺮﺍﻯ ﻏﺼﺐ ﻛﺮﺩﻥ ﺑﺴﻴﺎﺭ ﺑﻮﺩ ﻭ ﻟﺰﻭﻣﻰ ﻧﺪﺍﺷﺖ ﺍﺯ ﻣﻴﺎﻥ ﺁﻥ ﻫﻤﻪ‬ ‫ﺑﺎﻏﻬﺎﻯ ﺣﺠﺎﺯ ﻛﻪ ﺩﺭ ﭼﻬﺎﺭ ﺳﻮﻯ ﻣﺪﻳﻨﻪ ﺑﻮﺩ ﻓﻘﻂ ﺳﺮﺍﻍ ﻓﺪﻙ ﺑﻴﺎﻳﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﻧﺎﺟﻮﺍﻧﻤﺮﺩﺍﻧﻪ‪ ،‬ﻓﻘﻂ ﻋﻴﺎﺭ ﺣﺐ ﻭ ﺑﻐﺾ ﺭﺍ ﺭﻭﺷﻦ ﻛﺮﺩ‪ .‬ﻭﻗﺘﻰ ﮔﺮﻓﺘﻦ ﻣﻠﻚ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻄﺮﺡ ﺷﺪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺩﻟﻬﺎ ﺍﺯ‬ ‫ﺧﻮﺷﺤﺎﻟﻰ ﺗﭙﻴﺪﻥ ﮔﺮﻓﺘﻨﺪ ﻭ ﻗﺮﺍﺭ ﺍﺯ ﻛﻒ ﺩﺍﺩﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﻓﻬﻤﻴﺪﻧﺪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺑﺸﺪﺕ ﻣﻨﺰﺟﺮ ﺷﺪﻩ ﺍﺳﺖ ﺑﻴﺸﺘﺮ‬ ‫ﺷﺘﺎﺏ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﻐﺾ ﺧﻮﺩ ﺭﺍ ﻇﺎﻫﺮ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺫﻳﺖ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪ ﺟﻤﻌﻴﺖ ﺑﻴﺸﺘﺮﻯ ﺟﻤﻊ ﺷﺪﻧﺪ‪ ،‬ﻭ‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺟﺴﺎﺭﺗﻰ ﻋﻈﻴﻢ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﻛﺴﻰ ﻟﺐ ﺑﺎﺯ ﻧﻜﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﺤﻚ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺑﺎﺯ ﻛﺮﺩﻥ ﺳﻔﺮﻩ ﻯ ﺩﻟﻬﺎ ﺑﻮﺩ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﻣﺴﺌﻠﻪ ﺑﺮ ﺳﺮ ﻗﻄﻌﻪ ﺯﻣﻴﻨﻰ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﻦ ﺑﻐﻀﻬﺎﻯ ﻧﻬﻔﺘﻪ ﺑﺎ ﺧﺎﻧﺪﺍﻥ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻛﻪ ﭼﻨﻴﻦ ﺑﺮﻭﺯ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﻫﻢ ﺑﺎ ﻣﻘﺎﻭﻣﺘﺸﺎﻥ ﺧﻮﺍﺳﺘﻨﺪ ﻫﺮﭼﻪ‬ ‫ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺑﺎﻃﻦ ﻧﻬﻔﺘﻪ ﻯ ﻏﺎﺻﺒﻴﻦ ﻭ ﻃﺮﻓﺪﺍﺭﺍﻧﺸﺎﻥ ﺭﺍ ﺭﻭﺷﻦ ﻛﻨﻨﺪ‪ .‬ﻫﺮﭼﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺑﻴﺸﺘﺮ ﻣﻰ ﺷﺪ ﺑﻐﺾ ﻭ ﺍﺫﻳﺖ ﺍﻭﺝ ﻣﻰ ﮔﺮﻓﺖ ﻭ ﻧﺸﺎﻥ ﻣﻰ‬ ‫ﺩﺍﺩ ﻛﻪ ﭼﻨﺪ ﻧﻔﺮ ﺩﺭ ﻣﺤﺒﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﻧﺪ‪ ،‬ﭼﻨﺪ ﻧﻔﺮ ﺑﺎ ﺩﺷﻤﻦ ﺍﻭ ﺩﺷﻤﻦ ﺍﻧﺪ‪ ،‬ﻭ ﭼﻨﺪ ﻧﻔﺮ ﺩﺷﻤﻦ ﺍﻭ ﻭ ﻃﺮﻓﺪﺍﺭ ﺩﺷﻤﻦ ﺍﻭﻳﻨﺪ ﻭ‬ ‫ﺁﻣﺎﺩﻩ ﺍﻧﺪ ﺗﺎ ﻛﻴﻨﻪ ﻫﺎﻯ ﻛﻬﻨﻪ ﺭﺍ ﺧﺎﻟﻰ ﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺑﻬﺘﺮﻳﻦ ﻧﺘﻴﺠﻪ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﻣﻰ ﺗﻮﺍﻧﺴﺖ ﺑﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺭﻭﺯﻧﻪ ﺍﻯ ﺑﺮﺍﻯ ﺗﺤﻠﻴﻞ ﺻﺤﻴﺢ ﻭﻗﺎﻳﻊ ﺑﺎﺷﺪ ﻭ ﭼﻨﻴﻦ ﻫﻢ ﺷﺪ‪ .‬ﺍﻣﺮﻭﺯ ﻫﻤﻪ ﻣﻰ‬ ‫ﺩﺍﻧﻨﺪ ﻛﻪ ﺩﻭﺳﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺪﻙ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻧﻤﻰ ﻛﻨﺪ ﻭ ﻗﻠﺐ ﺍﻭ ﺭﺍ ﻧﻤﻰ ﺁﺯﺍﺭﺩ ﻭ ﮔﺮﻳﻪ ﻯ ﺍﻭ ﺭﺍ ﺑﻠﻨﺪ ﻧﻤﻰ ﻛﻨﺪ ﻭ ﺩﺭ ﻛﻮﭼﻪ ﺍﻭ ﺭﺍ ﻣﻮﺭﺩ‬ ‫ﺟﺴﺎﺭﺕ ﻗﺮﺍﺭ ﻧﻤﻰ ﺩﻫﺪ‪ ،‬ﻭ ﺑﺮﺍﻯ ﻗﻄﻌﻪ ﺯﻣﻴﻨﻰ ﺍﻳﻦ ﻫﻤﻪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺑﻪ ﻣﺴﺠﺪ ﻭ ﻣﺤﺎﻛﻤﻪ ﻧﻤﻰ ﻛﺸﺎﻧﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺩﺷﻤﻦ‬ ‫ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺷﻨﺎﺧﺘﻪ ﺷﺪ ﻋﻀﻮﻳﺖ ﺩﺭ ﻫﺮ ﺩﻭ ﺟﺒﻬﻪ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺩﺷﻤﻨﺎﻥ ﺧﻮﺩ ﺍﻋﻼﻡ ﻛﺮﺩ‪» :‬ﺣﺘﻰ ﻳﻚ‬ ‫ﻛﻠﻤﻪ ﺑﺎ ﺷﻤﺎ ﺳﺨﻦ ﻧﺨﻮﺍﻫﻢ ﮔﻔﺖ ﺗﺎ ﻧﺰﺩ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮﻭﻡ ﻭ ﺷﻜﺎﻳﺖ ﺷﻤﺎ ﺭﺍ ﻧﺰﺩ ﺍﻭ ﺑﺒﺮﻡ« ﺗﺎ ﺁﺧﺮ ﺭﻭﺯﮔﺎﺭ ﺧﻂ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺮﺍﻯ ﺷﻴﻌﻴﺎﻥ ﻭ ﻃﺮﻓﺪﺍﺭﺍﻧﺶ ﺭﻭﺷﻦ ﻛﺮﺩ‪.‬‬

‫ﺍﻋﺘﺮﺍﺽ ﻭ ﻣﻌﺮﻓﻰ ﺑﺪﻋﺖ ﮔﺰﺍﺭﺍﻥ ﺟﺎﻫﻞ‬ ‫ﺍﺯ ﺍﻫﺪﺍﻓﻰ ﻛﻪ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻦ ﺍﺳﺖ ﻣﻌﺮﻓﻰ ﺑﺪﻋﺖ ﮔﺰﺍﺭﺍﻥ ﻭ ﺗﺒﻴﻴﻦ ﺭﻭﺵ ﺁﻧﺎﻥ ﺍﺳﺖ ﺗﺎ ﻣﺮﺩﻡ ﮔﻤﺮﺍﻩ ﻧﺸﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻴﺎﻥ ﺑﺎﻳﺪ ﻃﻮﺭﻯ‬ ‫ﺻﺎﺣﺒﺎﻥ ﺑﺪﻋﺖ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﻨﺪ ﻛﻪ ﻫﻢ ﺗﺮﻓﻨﺪﻫﺎﻯ ﺁﻧﺎﻥ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺁﻳﻨﺪﮔﺎﻥ ﺭﺍﻩ ﺭﻭﺷﻨﻰ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺗﻤﺎﻡ ﺣﺠﺖ‪ -‬ﻛﻪ ﺷﺮﺡ ﺁﻥ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ -‬ﺑﺨﻮﺑﻰ ﻣﺸﺖ ﺑﺪﻋﺖ ﮔﺰﺍﺭ ﺭﺍ ﺑﺎﺯ‬ ‫ﻛﺮﺩﻧﺪ ﻛﻪ ﻫﻢ ﺑﺎ ﻗﺮﺁﻥ ﺿﺪﻳﺖ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻢ ﮔﻔﺘﻪ ﻫﺎﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﻣﻰ ﮔﺬﺍﺭﺩ ﻭ ﻫﻢ ﺑﻪ ﺁﺳﺎﻧﻰ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭﻭﻍ ﻭ ﺍﻓﺖ ﺭﺍ ﻣﻰ ﺑﻨﺪﺩ ﻭ ﻫﻢ ﺑﻪ ﺳﺎﺩﻩ ﺗﺮﻳﻦ ﻣﺒﺎﻧﻰ ﻗﻀﺎﻭﺕ ﺟﺎﻫﻞ ﺍﺳﺖ ﻭ ﻧﻤﻰ ﺩﺍﻧﺪ ﺍﺯ ﻛﻪ ﺷﺎﻫﺪ ﺑﺨﻮﺍﻫﺪ ﻭ ﺍﺯ ﭼﻪ ﻛﺴﻰ ﻗَﺴ‪‬ﻢ‬ ‫ﻃﻠﺐ ﻛﻨﺪ‪ ،‬ﻭ ﻫﻢ ﺟﻬﻞ ﻣﻄﻠﻘﻰ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﻪ ﻯ ﺟﻮﺍﻧﺐ ﺩﻳﮕﺮ ﺑﺮ ﻣﻐﺰ ﺍﻭ ﺣﺎﻛﻢ ﺍﺳﺖ ﻛﻪ ﺣﺘﻰ ﻗﺎﺩﺭ ﻧﻴﺴﺖ ﺑﺎﻃﻞ ﺧﻮﺩ ﺭﺍ ﻧﻴﻚ ﺟﻠﻮﻩ ﺩﻫﺪ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﭘﺲ ﺍﺯ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﻄﻮﺭﻯ ﺧﻠﻊ ﺳﻼﺡ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺭﺳﻤ ًﺎ ﮔﻔﺘﻨﺪ‪» :‬ﻣﺎ ﻗﺎﺩﺭ ﺑﻪ‬ ‫ﻣﺨﺎﺻﻤﻪ ﺑﺎ ﺷﻤﺎ ﻧﻴﺴﺘﻴﻢ ﻭ ﺟﻮﺍﺏ ﺷﻤﺎ ﺭﺍ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺑﺪﻫﻴﻢ‪ ،‬ﻭﻟﻰ ﺑﺎﻳﺪ )ﺑﻪ ﺯﻭﺭ!( ﺁﻧﭽﻪ ﻣﺎ ﻣﻰ ﮔﻮﺋﻴﻢ ﺍﻧﺠﺎﻡ ﺷﻮﺩ«‪ .‬ﻭﻗﺘﻰ ﺍﻳﻦ ﺍﻗﺮﺍﺭ ﺭﺍ ﻧﻤﻮﺩﻧﺪ‬ ‫ﺣﻘﻴﻘﺖ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺟﻠﻮﻩ ﻛﺮﺩ ﻭ ﺑﺪﻋﺖ ﮔﺰﺍﺭ ﺑﺨﻮﺑﻰ ﻣﻌﺮﻓﻰ ﺷﺪ ﻭ ﻫﺪﻑ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺍﺛﺒﺎﺕ ﺿﺪﻳﺖ ﻏﺎﺻﺒﻴﻦ ﺑﺎ ﺩﻳﻦ ﺧﺪﺍ‬ ‫ﻓﺪﻙ ﺳﺒﺐ ﺧﻮﺑﻰ ﺷﺪ ﺑﺮﺍﻯ ﻣﻌﺮﻓﻰ ﺑﺎﻃﻦ ﻭ ﺧﻤﻴﺮﻩ ﻯ ﺍﺻﻠﻰ ﻏﺎﺻﺒﻴﻦ ﺗﺎ ﭘﺎﻳﻪ ﻯ ﻛﺎﺭ ﺑﺮ ﻫﻤﻪ ﺭﻭﺷﻦ ﺑﺎﺷﺪ‪.‬‬ ‫ﻫﺪﻑ ﺍﺻﻠﻰ ﻏﺎﺻﺐ‪ ،‬ﻣﺤﻮ ﺍﺛﺮ ﺩﻳﻦ ﻭ ﻃﺒﻌﺎً ﻣﺤﻮ ﺣﺎﻓﻈﻴﻦ ﺩﻳﻦ ﺍﺯ ﺻﻔﺤﻪ ﻯ ﺍﺟﺘﻤﺎﻉ‪ ،‬ﻭ ﻣﺤﻮ ﺁﺛﺎﺭ ﻭ ﻳﺎﺩﮔﺎﺭﻫﺎﻯ ﻳﺎﺩﺁﻭﺭ ﺩﻳﻦ ﻭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻮﺩ ﺗﺎ ﺭﺍﻩ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺳﺮﻳﻊ ﺑﻪ ﺟﺎﻫﻠﻴﺖ ﺑﺎﺯ ﺑﺎﺷﺪ‪ .‬ﻭﻗﺘﻰ ﻣﺪﺍﻓﻊ ﺩﻳﻦ ﻧﺒﻮﺩ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﻳﻦ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﻛﻢ ﺭﻧﮓ ﺷﺪ ﻭ ﺁﻧﭽﻪ‬ ‫ﻳﺎﺩﺁﻭﺭ ﻭ ﺍﺣﻴﺎ ﻛﻨﻨﺪﻩ ﻯ ﺩﻳﻦ ﺩﺭ ﺍﺫﻫﺎﻥ ﺍﺳﺖ ﺍﺯ ﺍﻧﻈﺎﺭ ﻣﺮﺩﻡ ﭘﺎﻙ ﺷﺪ‪ ،‬ﺑﺮﺍﺣﺘﻰ ﻣﻰ ﺗﻮﺍﻥ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺟﺎﻫﻠﻴﺖ ﺳﻮﻕ ﺩﺍﺩ ﻭ ﺑﺪﻋﺘﻬﺎ ﺭﺍ ﺑﻪ ﺟﺎﻯ‬ ‫ﺧﺎﻟﻰ ﺩﻳﻦ ﺟﺎﻳﮕﺰﻳﻦ ﻛﺮﺩ‪ .‬ﺑﺪﻋﺘﻬﺎ ﭼﻴﺰﻯ ﺟﺰ ﻫﻤﺎﻥ ﻣﺒﺎﻧﻰ ﺟﺎﻫﻠﻰ ﻭ ﺍﺧﻼﻕ ﺟﺎﻫﻠﻴﺖ ﻧﻴﺴﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻛﻪ ﺩﺭ ﻇﺎﻫﺮ ﺑﻌﻨﻮﺍﻥ ﻏﺼﺐ ﻳﻚ ﻣﻠﻚ ﺷﺨﺼﻰ ﺑﺮﻭﺯ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺳﻌﻰ ﻭﺍﻓﺮﻯ‬ ‫ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺑﺮﺳﺎﻧﻨﺪ ﻛﻪ ﺩﺭ ﺳﺎﻳﻪ ﻯ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺿﺮﺑﻪ ﻫﺎﻯ ﺳﻬﻤﮕﻴﻨﻰ ﺑﺮ ﭘﻴﻜﺮ ﺩﻳﻦ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﻣﻘﺪﻣﻪ ﺍﻯ ﺑﺮﺍﻯ‬ ‫ﮔﺎﻣﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﺳﺘﻨﺎﺩ ﻛﺎﺭﻫﺎ ﺑﻪ ﺍﺟﺘﻤﺎﻉ ﻭ ﺍﺗﻔﺎﻕ ﻣﺮﺩﻡ‬ ‫ﺩﺭ ﺩﻳﻦ ﺧﺪﺍ ﺣﻜﻢ ﻭ ﺍﻣﺮ ﺍﺯ ﺁﻥ ﺧﺪﺍ ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺍﻭﺳﺖ‪ .‬ﻣﺮﺩﻡ ﺑﻌﻨﻮﺍﻥ ﻣﺠﻤﻮﻋﻪ ﻯ ﻣﺤﺘﺮﻣﻰ ﺑﻨﺎﻡ ﺍﺟﺘﻤﺎﻉ ﻭ ﺟﺎﻣﻌﻪ ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ‪ ،‬ﻭﻟﻰ ﻗﺪﺭﺕ‬ ‫ﺗﺸﺨﻴﺺ ﺣﻘﺎﻳﻖ ﻭ ﺣﻜﻤﺘﻬﺎ ﺩﺭ ﺣﺪ ﻋﻘﻞ ﺿﻌﻴﻒ ﺑﺸﺮ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺍﻣﺘﺤﺎﻥ ﺩﺍﺩﻩ ﺍﻧﺪ ﻭ ﺧﻮﺩ ﻧﺘﻴﺠﻪ ﻯ ﺧﺴﺮﺍﻥ‬ ‫ﺁﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﭼﻨﻴﻦ ﺍﻗﺪﺍﻡ ﺟﺴﻮﺭﺍﻧﻪ‪ ،‬ﻣﺴﺘﻤﺴﻜﻰ ﺑﻌﻨﻮﺍﻥ ﺍﺗﻔﺎﻕ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻣﻴﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻛﻪ ﺣﻀﺮﺕ ﺩﺭ ﭼﻨﺪ ﺟﺒﻬﻪ ﺑﺎ ﺁﻥ ﻣﻘﺎﺑﻠﻪ ﻛﺮﺩ ﻭ‬ ‫ﺩﺭ ﭘﺎﻳﺎﻥ ﺧﻮﺩ‪ ‬ﺍﺟﻤﺎﻉ ﻛﻨﻨﺪﮔﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭﺩﺍﺩ ﻛﻪ ﺑﺮ ﻓﺮﺽ ﻗﺒﻮﻝ ﺍﺗﻔﺎﻕ‪ ،‬ﭼﻪ ﺣﻖ ﺩﺍﺭﻳﺪ ﻛﻪ ﺑﺮ ﺳﺮ ﺑﺎﻃﻞ ﺍﺗﻔﺎﻕ ﻛﻨﻴﺪ ﻭ ﭼﻪ ﻛﺴﻰ ﺍﻳﻦ‬ ‫ﺍﺟﺎﺯﻩ ﺭﺍ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻩ ﺍﺳﺖ؟ ﺍﮔﺮ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﺭﻭﻯ ﺯﻣﻴﻦ ﻫﻢ ﺑﺮ ﺑﺎﻃﻞ ﺍﺗﻔﺎﻕ ﻛﻨﻨﺪ ﺑﻪ ﺧﺪﺍ ﺿﺮﺭﻯ ﻧﻤﻰ ﺭﺳﺎﻧﻨﺪ ﻭ ﺣﻘﻴﻘﺖ ﺗﻐﻴﻴﺮ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﺍﺿﺎﻓﻪ ﺑﺮ ﺁﻧﻜﻪ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﻯ ﻏﺎﺻﺒﻴﻦ ﺍﺯ ﺣﺎﻝ ﺭﻭﺍﻧﻰ ﻣﺮﺩﻡ ﻭ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺳﻮﺍﺑﻖ ﺁﻧﺎﻥ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺗﺮﻓﻨﺪﻫﺎﻯ ﺍﺧﻼﻗﻰ ﻭ ﺍﺭﺍﺋﻪ ﻯ ﻣﻈﺎﻫﺮ‬ ‫ﺗﻘﻮﺍ ﻭ ﺣﺎﻛﻢ ﻛﺮﺩﻥ ﺯﻭﺭ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺍﺟﻤﺎﻉ‪ ،‬ﻫﻤﻪ ﺑﺎﻋﺚ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻥ ﺍﻳﻦ ﺣﺎﻟﺖ ﺧﺎﺹ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺣﻀﺮﺕ ﻫﻤﻪ ﻯ‬ ‫ﺍﻳﻦ ﺗﺮﻓﻨﺪﻫﺎ ﺑﺮ ﻣﻼ ﺷﺪ‪.‬‬

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‫ﺷﻜﺴﺘﻦ ﻗﺪﺭﺕ ﻇﺎﻟﻢ ﻭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺯﻭﺭ‬ ‫ﻧﻜﺘﻪ ﻯ ﺟﺎﻟﺒﻰ ﻛﻪ ﻓﻄﺮﺗﺎً ﺑﺮﺍﻯ ﻫﺮ ﺑﺸﺮﻯ ﻗﺎﺑﻞ ﺩﺭﻙ ﺍﺳﺖ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺳﺘﻢ ﻭ ﺍﻋﻼﻡ ﻧﻔﺮﺕ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻓﺪﻙ ﺭﺍ ﺿﻤﻦ ﻳﻚ ﺧﻮﺍﻫﺶ ﻭ ﺗﻘﺎﺿﺎ‬ ‫ﺍﺯ ﺣﻀﺮﺕ ﻣﻄﺎﻟﺒﻪ ﻣﻰ ﻛﺮﺩﻧﺪ ﺷﺎﻳﺪ ﺷﻜﻞ ﻣﺴﺌﻠﻪ ﻓﺮﻕ ﻣﻰ ﻛﺮﺩ‪ .‬ﺍﮔﺮ ﻻﺍﻗﻞ ﻣﺠﻠﺲ ﻣﺤﺎﻛﻤﻪ ﺍﻯ ﺗﺸﻜﻴﻞ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﺎﺯ ﺻﻮﺭﺕ ﻛﺎﺭ ﺗﻐﻴﻴﺮ ﻣﻰ ﻛﺮﺩ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﺑﺮﺍﻯ ﺗﺼﺮﻑ ﻣﻠﻜﻰ ﻛﻪ ﺗﺤﺖ ﺗﺼﺮﻑ ﻛﺴﻰ ﺍﺳﺖ ﺑﺪﻭﻥ ﻃﻰ ﻣﺮﺍﺣﻞ ﻗﺎﻧﻮﻧﻰ ﻭ ﻣﺤﺎﻛﻤﻪ ﻭ ﺷﻨﻴﺪﻥ ﺩﻟﻴﻞ ﻣﺪﻋﻰ ﻭ ﻣﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ﺯﻭﺭ ﻣﺄﻣﻮﺭﺍﻧﻰ ﺑﺮﻭﻧﺪ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﻓﺪﻙ ﺑﻴﺮﻭﻥ ﻛﻨﻨﺪ‪ ،‬ﺣﺎﻛﻰ ﺍﺯ ﺣﻜﻮﻣﺖ ﻗﻠﺪﺭﻯ ﻭ ﺁﻏﺎﺯ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺩﺭ‬ ‫ﺍﺟﺘﻤﺎﻉ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻨﺪ ﺍﮔﺮ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﺳﺨﻦ ﺣﻘﻰ ﻫﻢ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺑﻪ ﺷﻜﻞ ﻗﺎﻧﻮﻧﻰ ﻣﻄﺮﺡ ﻛﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺳﺨﻦ ﻃﺮﻓﻴﻦ ﻭﻗﺘﻰ‬ ‫ﺣﻜﻢ ﺻﺎﺩﺭ ﺷﺪ ﻋﻤﻞ ﻧﻤﺎﻳﺪ‪ ،‬ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﻧﻈﺮ ﻗﻮﺍﻧﻴﻦ ﻗﻀﺎﻭﺕ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻧﻴﺰ ﺁﻧﺎﻥ ﺭﺍ ﻣﺤﻜﻮﻡ ﻛﺮﺩ ﻭ ﻫﺮ ﺑﺸﺮﻯ‬ ‫ﺑﺎ ﻫﺮ ﺁﺋﻴﻦ ﻭ ﻣﺬﻫﺒﻰ ﻣﻰ ﺗﻮﺍﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻗﻀﺎﻭﺕ ﻛﻨﺪ ﻭ ﺑﺒﻴﻨﺪ ﻛﻪ ﺳﺎﺩﻩ ﺗﺮﻳﻦ ﻣﺴﺌﻠﻪ ﻯ ﻗﻀﺎﺋﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺭﻋﺎﻳﺖ ﻧﺸﺪﻩ‬ ‫ﺍﺳﺖ!‬

‫ﻧﺪﺍﺩﻥ ﺷﺮﺍﻳﻂ ﻣﺎﻟﻰ ﺑﻪ ﻏﺎﺻﺒﻴﻦ‬ ‫ﻣﺴﺌﻮﻟﻴﺖ ﻛﻤﻚ ﺑﻪ ﻇﺎﻟﻢ ﺍﺯ ﻣﺴﺎﻳﻠﻰ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺳﺮ ﺁﻥ ﻣﺮﺩﻡ ﺭﺍ ﻣﺆﺍﺧﺬﻩ ﻣﻰ ﻧﻤﺎﻳﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻛﻮﭼﻜﺘﺮﻳﻦ ﻳﺎﺭﻯ ﻭ ﺍﻋﺎﻧﺖ ﺑﻪ ﻇﺎﻟﻢ ﺷﺮﻛﺖ‬ ‫ﺩﺭ ﻇﻠﻢ ﺍﻭﺳﺖ‪.‬‬ ‫ﺳﻜﻮﺕ ﺩﺭ ﻣﻘﺎﺑﻞ ﻏﺼﺐ ﻓﺪﻙ ﻳﻚ ﻭﺟﻬﻪ ﺍﺵ ﻛﻤﻚ ﻛﻼﻥ ﻣﺎﻟﻰ ﺑﻪ ﻏﺎﺻﺒﻴﻦ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻃﺮﻳﻘﻰ ﺑﻨﺎﻡ ﺍﺳﻼﻡ ﺑﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻰ ﺟﻨﮕﻴﺪﻧﺪ ﻭ ﺍﺯ ﺳﻮﻯ‬ ‫ﺩﻳﮕﺮ ﭘﺎﻳﻪ ﻫﺎﻯ ﺣﻜﻮﻣﺖ ﺧﻮﺩ ﺭﺍ ﻣﺤﻜﻢ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺳﻮﻳﻰ ﺑﺎﺯﻛﺮﺩﻥ ﺭﺍﻩ ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ ﺑﺪﻋﺖ ﮔﺰﺍﺭﻳﻬﺎ ﺑﻮﺩ‪.‬‬ ‫ﻟﺬﺍ ﻣﻘﺎﺑﻠﻪ ﻯ ﺣﻀﺮﺕ‪ ،‬ﺑﺮﺍﻯ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻥ ﺍﻳﻦ ﺍﻋﺎﻧﻪ ﻯ ﻣﺎﻟﻰ ﺍﺯ ﺩﺳﺖ ﺣﺎﻛﻢ ﻏﺎﺻﺐ ﺑﻮﺩ ﺗﺎ ﺳﺎﻟﻬﺎﻯ ﺳﺎﻝ ﺍﻧﺤﺮﺍﻓﺎﺗﻰ ﻛﻪ ﭘﻴﺶ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺍﺯ‬ ‫ﺍﻳﻦ ﺗﻘﻮﻳﺖ ﺭﻭﺯﻫﺎﻯ ﺍﻭﻝ ﺳﺮﭼﺸﻤﻪ ﻧﮕﺮﻓﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﻳﻦ ﻣﻘﺎﺑﻠﻪ ﻯ ﺣﻀﺮﺕ ﺩﺭ ﻇﺎﻫﺮ ﺍﺛﺮﻯ ﻧﺒﺨﺸﻴﺪ ﻭﻟﻰ ﺻﺎﺣﺐ ﺍﻣﻮﺍﻝ ﺁﺧﺮﻳﻦ ﺗﻼﺵ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻥ ﺁﻥ ﺍﺯ ﭼﻨﮓ ﻏﺎﺻﺐ ﻧﻤﻮﺩ ﻭ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺍﻟﻬﻰ ﻣﻌﺬﻭﺭﻳﺖ ﺧﻮﺩ ﺭﺍ ﺛﺎﺑﺖ ﻛﺮﺩ‪.‬‬

‫ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻦ ﺷﺮﺍﻳﻂ ﻣﺎﻟﻰ ﻣﻨﺎﺳﺐ‬ ‫ﻭ ﻗﺘﻰ ﻛﺴﻰ ﻣﺎﻟﻰ ﺭﺍ ﻏﺼﺐ ﻣﻰ ﻛﻨﺪ ﺍﻛﺜﺮ ًﺍ ﻣﺮﺩﻡ ﻣﺎﻟﻚ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﻓﻘﻂ ﺩﺭ ﺻﺪﺩ ﺁﻧﻨﺪ ﻛﻪ ﺁﻳﺎ ﻣﺘﺼﺮﻑ ﺟﺪﻳﺪ ﻛﺎﺭ ﺩﺭﺳﺘﻰ ﻛﺮﺩ ﻳﺎ ﻧﻪ؟‬ ‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﺮﻛﺲ ﺑﺮﺍﻯ ﺍﺣﻴﺎﻯ ﺣﻘﻮﻕ ﺧﻮﻳﺶ ﻗﻴﺎﻡ ﻛﻨﺪ ﺑﻪ ﻃﺒﻴﻌﻰ ﺗﺮﻳﻦ ﺣﻖ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﻛﺮﺩﻩ ﻭ ﻫﻴﭻ ﺧﺠﺎﻟﺖ ﻭ ﻣﻼﻣﺘﻰ ﻫﻢ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺍﮔﺮ ﻣﺎ ﺑﮕﻮﺋﻴﻢ ﻛﺴﻰ ﺍﻣﻮﺍﻝ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﺳﺮﻗﺖ ﺑﺮﺩﻩ ﺑﻮﺩ ﻭ ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﺁﻥ ﺍﻗﺪﺍﻡ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻳﻦ ﺑﻪ ﻣﻌﻨﺎﻯ ﺩﻧﻴﺎ‬ ‫ﻃﻠﺒﻰ ﺍﺳﺖ؟! ﺁﻳﺎ ﺍﺷﺨﺎﺻﻰ ﻛﻪ ﺑﻪ ﺩﻧﻴﺎ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺭﻧﺪ ﺑﺎﻳﺪ ﮔﺮﺳﻨﻪ ﺑﻤﺎﻧﻨﺪ ﻭ ﺩﻧﻴﺎ ﭘﺮﺳﺘﺎﻥ ﻫﺮﮔﻮﻧﻪ ﻛﻪ ﻣﺎﻳﻠﻨﺪ ﺑﻪ ﭼﭙﺎﻭﻝ ﺑﭙﺮﺩﺍﺯﻧﺪ؟‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﺍﻳﻦ ﻣﻠﻜﻰ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻳﻢ ﻋﺰﻳﺰ ﺑﻮﺩ ﭼﺮﺍ ﻛﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﻭ ﺑﺪﺳﺖ ﭘﻴﺎﻣﺒﺮﺵ ﻋﻄﺎ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ‬ ‫ﺭﺍ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﺍﻧﻢ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺑﻮﺩﻡ ﻛﻪ ﺁﻧﺎﻥ ﺑﻪ ﻣﺮﺩﻡ ﻣﺤﺘﺎﺝ ﻧﺒﺎﺷﻨﺪ«‪ .‬ﺁﻳﺎ ﺩﻓﺎﻉ ﺍﺯ ﭼﻨﻴﻦ ﺟﻨﺒﻪ ﻯ ﺍﻗﺘﺼﺎﺩﻯ ﺯﻧﺪﮔﻰ ﺁﻥ ﻫﻢ ﺩﺭ ﻣﻘﺎﺑﻞ ﻛﺴﻰ ﻛﻪ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻼ ﺟﺎﻯ ﺳﺆﺍﻝ ﻭ ﺍﺷﻜﺎﻝ ﺍﺳﺖ؟ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﺍﻳﻦ ﺍﻣﻮﺍﻝ ﺑﻪ ﻣﺼﺮﻑ ﻓﻘﺮﺍ ﻣﻰ ﺭﺳﻴﺪ ﻭ‬ ‫ﺁﻧﺮﺍ ﺑﻪ ﺯﻭﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﻣﺸﻜﻠﻰ ﺩﺍﺭﺩ؟ ﻭ ﺍﺻ ً‬ ‫ﺩﻟﻬﺎﻳﻰ ﺷﺎﺩ ﻣﻰ ﺷﺪ ﻛﻪ ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺑﺎ ﺩﺳﺖ ﺧﺎﻟﻰ ﺍﺯ ﺩﺭِ ﺧﺎﻧﻪ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﺯ ﮔﺮﺩﻧﺪ!‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﺍﻣﻮﺍﻝ ﺭﺍ ﺩﺭ ﻣﺼﺎﺭﻓﻰ ﺧﺎﺹ ﻣﺼﺮﻑ ﻣﻰ ﻛﺮﺩ ﻭ ﺍﻳﻨﻚ ﺑﺎﻳﺪ ﺑﺒﻴﻨﺪ ﺩﺭ ﺿﺪ ﺁﻧﭽﻪ ﺧﻮﺩ ﻣﺎﻳﻞ ﺑﻪ ﺻﺮﻑ ﺁﻥ ﺍﺳﺖ‬ ‫ﺧﺮﺝ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﻭ ﻫﻤﭽﻨﺎﻥ ﻗﺎﺩﺭ ﺑﺮ ﺩﻓﺎﻉ ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﻧﻴﺴﺖ‪ .‬ﺁﻳﺎ ﺩﻓﺎﻉ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﺛﺮﻭﺕ ﺣﻼﻟﻰ ﺍﺯ ﺳﺎﺩﻩ ﺗﺮﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﻫﺮ ﺑﺸﺮ ﻭ ﻫﺮ‬ ‫ﻣﺴﻠﻤﺎﻥ ﻧﻴﺴﺖ؟‬ ‫ﺍﺯ ﻫﻤﻪ ﺟﺎﻟﺐ ﺗﺮ ﺍﻳﻨﻜﻪ ﻣﺴﺌﻠﻪ ﺑﺮ ﺳﺮ ﻣﺒﻠﻐﻰ ﺍﻧﺪﻙ ﻧﺒﻮﺩﻩ ﻛﻪ ﻫﺮﻛﺲ ﺍﺯ ﻓﺎﺻﻠﻪ ﺩﻭﺭ ﺑﺎ ﺧﻄﺎﺏ ﻭ ﻋﺘﺎﺏ ﺑﮕﻮﻳﺪ ﺍﻳﻦ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﮔﺬﺷﺖ ﻛﻨﻴﺪ!‬ ‫ﭼﻄﻮﺭ ﻣﺼﺮﻑ ﺁﻥ ﺑﺮﺍﻯ ﻏﺎﺻﺒﻴﻦ ﺷﻴﺮﻳﻦ ﺍﺳﺖ‪ ،‬ﻭ ﻓﻘﻂ ﺑﺎﻳﺪ ﺑﻪ ﻛﺎﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﻠﺦ ﺷﻮﺩ؟ ﺗﺎ ﺍﻳﻨﺠﺎ ﺳﻌﻰ ﺷﺪ ﺍﺳﺮﺍﺭﻯ ﻛﻪ ﻋﻴﻨﺎً ﺍﺯ ﻛﻼﻡ‬ ‫ﺷﺨﺺ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺭﺍﺋﻪ ﮔﺮﺩﺩ ﻭ ﻣﺴﻠﻤ ًﺎ ﺟﻬﺎﺗﻰ ﻫﺴﺖ ﻛﻪ ﺯﻣﻴﻨﻪ ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺁﻧﻬﺎ‬ ‫ﺁﻣﺎﺩﻩ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻣﻴﺪ ﺁﻥ ﺭﻭﺯ ﻛﻪ ﺑﺎ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻘﻴﺔ ﺍﻟﻠﱠﻪ ﺍﻻﻋﻈﻢ ﻋﺠﻞ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﻰ ﻓﺮﺟﻪ ﻭ ﻣﺤﺎﻛﻤﻪ ﻯ ﻏﺎﺻﺒﻴﻦ ﺑﺪﺳﺖ ﻳﺪﺍﻟﻠﻬﻰ ﺁﻥ ﺍﻣﺎﻡ‬ ‫ﺣﺎﺿﺮ‪ ،‬ﺣﻘﺎﻳﻖ ﻭ ﻧﻬﻔﺘﻪ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺍﺯ ﻓﺪﻙ ﺑﺮ ﻣﺎ ﻓﺎﺵ ﺷﻮﺩ‪.‬‬

‫ﺗﺤﻠﻴﻞ ﻭ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﺁﺧﺮ ﻋﻤﺮ ﺁﻧﺤﻀﺮﺕ ﺍﻳﺮﺍﺩ ﺷﺪ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺑﻰ ﺳﺎﺑﻘﻪ ﺑﻮﺩﻥ ﺁﻥ ﻭ ﺣﺎﻝ‬ ‫ﺑﻴﻤﺎﺭﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺤﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻣﺠﺮﻭﺡ ﺑﻮﺩﻥ ﺣﻀﺮﺗﺶ ﺍﺯ ﻧﺎﺣﻴﻪ ﻯ ﺻﻮﺭﺕ ﻭ ﺳﻴﻨﻪ ﻭ ﺑﺎﺯﻭ‪ ،‬ﻭ ﺑﺎﺭ‬ ‫ﻏﺼﻪ ﺍﻯ ﻛﻪ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﻏﺼﺐ ﺣﻖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺷﻬﺎﺩﺕ ﭘﺴﺮﺵ ﺩﺍﺷﺖ‪ ،‬ﻭ ﻏﺼﺐ ﻓﺪﻙ ﻛﻪ ﺍﺧﻴﺮﺍً‬ ‫ﺑﺮ ﻣﺼﺎﺋﺐ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﻛﻨﺎﺭ ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ ﺑﻰ ﺗﻮﺟﻬﻰ ﻣﻄﻠﻖ ﻣﺮﺩﻡ ﺑﻪ ﺗﻨﻬﺎ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﻭ ﺧﺎﻧﺪﺍﻧﻰ ﻛﻪ ﺑﺎﻗﻴﻤﺎﻧﺪﮔﺎﻥ ﺍﺯ ﻧﺴﻞ‬ ‫ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩﻧﺪ ﺗﺎ ﺣﺪ ﺗﺼﻤﻴﻢ ﺑﺮ ﻗﺘﻞ ﺁﻧﺎﻥ ﻭ ﺑﻪ ﺁﺗﺶ ﻛﺸﻴﺪﻥ ﺧﺎﻧﻪ ﻯ ﺍﻳﺸﺎﻥ‪ ،‬ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ ﻓﻜﺮ ﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻫﻤﻴﺖ ﻣﻄﻠﺐ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺑﺎ ﺁﻥ‬ ‫ﺷﺮﺍﻳﻂ ﺟﺴﻤﻰ ﻭ ﺭﻭﺣﻰ ﻭ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﻣﺮﺩﻣﻰ ﻛﻪ ﺁﻧﭽﻨﺎﻥ ﺟﺒﻬﻪ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﭼﺮﺍ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺑﻰ ﺳﺎﺑﻘﻪ ﺭﺍ ﺍﻧﺠﺎﻡ‬ ‫ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﻣﺴﺠﺪ ﺁﻣﺪﻧﺪ ﻭ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺳﺆﺍﻟﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺨﺶ ﭼﻬﺎﺭﻡ ﻛﺘﺎﺏ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺍﺳﺮﺍﺭ ﻏﺼﺐ ﻓﺪﻙ« ﻗﺴﻤﺘﻰ ﺍﺯ ﺁﻥ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﻧﻴﺰ ﺟﻨﺒﻪ ﻫﺎﻯ‬ ‫ﺩﻳﮕﺮﻯ ﺍﺯ ﺁﻥ ﺗﺒﻴﻴﻦ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﺤﻠﻴﻠﻰ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺩﺍﺩﮔﺎﻩ ﻣﺤﺎﻛﻤﻪ ﻯ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ‪ ،‬ﻧﻪ ﺳﺨﻨﺮﺍﻧﻰ‬ ‫ﻣﺠﻠﺴﻰ ﻛﻪ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺎ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﻫﻤﺮﺍﻩ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺯﻧﺎﻥ ﺍﺯ ﻳﻚ ﺳﻮ‪ ،‬ﻭ ﺩﺭ ﺟﻤﻊ‬ ‫ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﻭ ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻣﻨﻌﻘﺪ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺼﻮﺭﺕ ﻳﻚ ﺧﻄﺎﺑﻪ ﻭ ﺳﺨﻨﺮﺍﻧﻰ ﺗﻠﻘﻰ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﺍﺩﮔﺎﻩ ﻣﺤﺎﻛﻤﻪ ﻯ‬ ‫ﻏﺎﺻﺒﺎﻥ ﺑﻮﺩ ﻛﻪ ﻧﺎﺧﻮﺍﺳﺘﻪ ﺩﺭ ﺁﻥ ﺣﺎﺿﺮ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻧﺘﻴﺠﻪ ﻯ ﻓﻜﺮﻯ ﺁﻥ ﺗﻤﺎﻣﺎً ﺑﻪ ﻧﻔﻊ ﺻﺎﺣﺐ ﻓﺪﻙ ﻭ ﺑﺮ ﺿﺮﺭ ﻏﺎﺻﺐ ﺁﻥ ﺗﻤﺎﻡ ﺷﺪ‪ .‬ﺁﻥ‬ ‫ﻣﺠﻠﺲ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﻭﺍﻗﻌﻪ ﻯ ﻏﻴﺮ ﻋﺎﺩﻯ ﺩﺭ ﺍﺫﻫﺎﻥ ﻭ ﺩﺭ ﺻﻔﺤﺎﺕ ﻛﺘﺐ ﺛﺒﺖ ﺷﺪ ﻭ ﺑﺮﺍﻯ ﻗﻀﺎﻭﺕ ﺁﻳﻨﺪﻩ ﻯ ﺗﺎﺭﻳﺦ ﺑﻪ ﺛﺒﺖ ﺭﺳﻴﺪ‪ .‬ﻣﻈﻠﻮﻡ ﻭ ﻇﺎﻟﻢ‬ ‫ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﮔﻔﺘﻨﺪ ﻭ ﺿﺒﻂ ﺷﺪ ﺗﺎ ﻗﺎﺿﻴﺎﻥ ﺗﺎﺭﻳﺦ ﺑﺮﺍﺣﺘﻰ ﺣﻜﻢ ﻛﻨﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﻓﻘﻂ ﺑﻪ ﺻﻮﺭﺕ ﺳﺨﻨﺮﺍﻧﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻭ ﺍﺩﻋﺎﻫﺎﻯ ﭘﻮچ ﻏﺎﺻﺒﻴﻦ ﻣﻌﻠﻮﻡ ﻧﻤﻰ ﺷﺪ‪ ،‬ﻗﻀﺎﻭﺕ ﻛﻨﻨﺪﮔﺎﻥ ﮔﻮﺷﻪ ﻫﺎﻳﻰ ﺍﺯ‬ ‫ﻼ ﻣﺸﻬﻮﺩ‬ ‫ﻣﺎﺟﺮﺍ ﺭﺍ ﻧﻤﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻤﻜﻦ ﺑﻮﺩ ﺑﻪ ﺧﻮﺩ ﺍﺟﺎﺯﻩ ﻯ ﻗﻀﺎﻭﺕ ﻧﺪﻫﻨﺪ‪ .‬ﻧﮕﺮﺵ ﺣﻀﺮﺕ ﺑﻪ ﺁﻳﻨﺪﻩ ﻯ ﺁﻥ ﻣﺎﺟﺮﺍ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺧﻄﺎﺑﻪ ﻛﺎﻣ ً‬ ‫ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺍﺯ ﺑﺮﻛﺎﺕ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﻛﺒﺮﻯ ﺍﺳﺖ‪.‬‬

‫ﺳﻨﺪ ﻗﺮﺁﻧﻰ ﻓﺪﻙ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﻨﺪ ﺟﻌﻠﻰ ﻏﺎﺻﺒﻴﻦ‬ ‫ﺍﺳﺘﻨﺎﺩ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺁﻳﺎﺕ ﺷﺮﻳﻔﻪ ﻯ ﻗﺮﺁﻥ ﻭ ﻛﻠﻤﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻴﺰ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ ﺷﺎﺧﺺ ﺧﻄﺒﻪ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺤﻜﻢ ﻭ ﺑﺮﺍﻫﻴﻦ ﻣﺴﺘﺪﻝ‪ ،‬ﻏﺎﺻﺒﻴﻦ ﺗﻨﻬﺎ ﻳﻚ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﻣﻄﺮﺡ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﻛﺴﻰ ﺟﺰ ﺧﻮﺩﺷﺎﻥ ﻭ ﺩﻭ ﺩﺧﺘﺮﺷﺎﻥ ﻣﺪﻋﻰ ﻭ‬ ‫ﺷﺎﻫﺪ ﺁﻥ ﻧﺒﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺧﻮﺩ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺿﺮﺑﻪ ﻯ ﻛﺎﺭﻯ ﺑﺮ ﭘﻴﻜﺮ ﮔﻔﺘﺎﺭ ﻭ ﺭﻓﺘﺎﺭ ﺩﺷﻤﻦ ﺑﻮﺩ‪.‬‬ ‫ﺟﺎﻟﺐ ﺗﺮ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺑﻴﺎﻥ ﻭ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﺩﻧﺪﺍﻥ ﺷﻜﻦ ﺣﻀﺮﺕ ﺑﻮﺩ ﻛﻪ ﻣﻄﻠﺐ ﺭﺍ ﻃﻮﺭﻯ ﻭﺍﺿﺢ ﻣﻰ ﻛﺮﺩ ﻛﻪ ﺑﺎﻃﻞ ﺑﻮﺩﻥ ﺳﺨﻦ ﺧﺼﻢ ﺑﺮﺍﻯ ﻫﻤﻪ‬ ‫ﻼ ﻧﺸﺎﻥ ﻣﻰ ﺩﺍﺩ ﻛﻪ ﻣﻘﺎﻭﻣﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻟﺬﺍ‬ ‫ﺭﻭﺷﻦ ﻣﻰ ﺷﺪ‪ .‬ﭼﻨﻴﻦ ﻗﺪﺭﺕ ﻛﻼﻡ ﭼﻴﺰﻯ ﺑﻮﺩ ﻛﻪ ﺩﺷﻤﻦ ﺍﺯ ﺁﻥ ﻋﺎﺟﺰ ﺑﻮﺩ‪ ،‬ﻭ ﻋﻤ ً‬ ‫ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﺩﻋﺎﻳﻰ ﺭﺍ ﺭﻫﺎ ﻣﻰ ﻛﺮﺩ ﻭ ﺑﻪ ﺷﺎﺧﻪ ﻯ ﺩﻳﮕﺮﻯ ﻣﻰ ﺭﻓﺖ ﻭ ﺍﺩﻋﺎﻯ ﺟﺪﻳﺪﻯ ﻣﻄﺮﺡ ﻣﻰ ﺳﺎﺧﺖ‪.‬‬

‫ﺗﻘﺴﻴﻢ ﺣﺴﺎﺏ ﺷﺪﻩ ﻯ ﺧﻄﺎﺑﻪ ﻯ ﻓﺪﻙ‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﺣﺴﺎﺏ ﺷﺪﻩ ﺑﻮﺩﻥ ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺕ ﻭ ﺧﻄﺎﺑﻬﺎ ﻭ ﻣﻄﺎﻟﺐ ﺍﺳﺖ ﻛﻪ ﺟﺰ ﺍﺯ ﻣﻘﺎﻡ‬ ‫ﻋﺼﻤﺖ ﻛﺒﺮﻯ ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﺳﺨﻦ ﺑﺪﻭﻥ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﻣﺨﺎﻃﺐ ﺧﺎﺻﻰ‪ ،‬ﺣﻤﺪ ﻭ ﺛﻨﺎﻯ ﺍﻟﻬﻰ ﻭ ﺫﻛﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ‬ ‫ﺁﻏﺎﺯ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻳﻚ ﺩﻭﺭﻩ ﺗﺎﺭﻳﺨﭽﻪ ﻯ ﮔﺬﺷﺘﻪ ﻯ ﺍﺳﻼﻡ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﻫﺮ ﺑﺎﺭ ﻣﻄﻠﺐ ﺗﺎﺯﻩ ﺍﻯ ﺍﺯ ﻧﻘﺎﻁ ﺿﻌﻔﺸﺎﻥ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ‪ .‬ﮔﺎﻫﻰ ﺧﻄﺎﺏ ﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻧﺼﺎﺭ ﻣﻰ‬ ‫ﻧﻤﻮﺩﻧﺪ ﺑﺪﺍﻥ ﺩﻟﻴﻞ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺍﺻﻠﻰ ﻫﻤﮕﻰ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﮔﺎﻫﻰ ﻫﻤﻪ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﻣﻰ ﺩﺍﺩﻧﺪ‪ ،‬ﻭﻟﻰ ﻣﻰ ﺑﻴﻨﻴﻢ ﻣﻬﺎﺟﺮﻳﻦ ﻏﺎﺻﺐ‬ ‫ﺭﺍ ﺑﺨﺼﻮﺹ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻧﺪ‪.‬‬

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‫ﺧﻄﺎﺏ ﺣﻀﺮﺕ ﺩﺭ ﭼﻨﺪ ﻣﻮﺭﺩ ﺑﺎ ﺷﺨﺺ ﺍﺑﻮﺑﻜﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﺤﺎﻛﻤﻪ ﻣﻰ ﻛﺸﺪ ﻭ ﻭﺍﺩﺍﺭﺵ ﻣﻰ ﻛﻨﺪ ﺗﺎ ﺳﺨﻦ ﺑﮕﻮﻳﺪ ﻭ ﺑﻪ ﺿﻌﻒ‬ ‫ﺧﻮﺩ ﻭ ﺑﻰ ﺍﺭﺯﺷﻰ ﺩﻟﻴﻠﺶ ﺍﻗﺮﺍﺭ ﻛﻨﺪ‪.‬‬ ‫ﺩﺭ ﻣﻮﺭﺩﻯ ﺣﻀﺮﺕ ﻗﺒﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﺪ ﻭ ﺩﺭ ﺣﻀﻮﺭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺷﻜﺎﻳﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﺁﻧﺎﻥ‬ ‫ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﭘﺪﺭ ﻋﺮﺿﻪ ﻣﻰ ﺩﺍﺭﺩ‪.‬‬ ‫ﻣﻄﻠﺐ ﺩﻗﻴﻖ ﺩﻳﮕﺮ ﺑﻴﺎﻥ ﺳﺎﺑﻘﻪ ﻯ ﺣﺎﻝ ﻣﺴﻠﻤﻴﻨﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺩﻋﺎﻳﻰ ﺩﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﻓﻜﺮﻫﺎﻯ ﺗﺎﺯﻩ ﺍﻯ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﺎ ﺗﺸﺮﻳﺢ ﺳﺎﺑﻘﻪ ﻯ‬ ‫ﻧﻜﺒﺖ ﺑﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻭ ﻓﻘﺮ ﻭ ﮔﺮﺳﻨﮕﻰ ﮔﺬﺷﺘﻪ ﻯ ﺁﻧﺎﻥ‪ ،‬ﺑﺨﻮﺑﻰ ﻣﺘﻮﺟﻪ ﺷﺎﻥ ﻛﺮﺩﻧﺪ ﻛﻪ ﻫﺮ ﻧﻌﻤﺘﻰ ﺩﺍﺭﻧﺪ ﻫﻤﻪ ﺑﻪ ﺑﺮﻛﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﻭ ﻓﺪﺍﻛﺎﺭﻯ ﻫﺎﻳﺸﺎﻥ ﻧﺒﻮﺩ ﺍﻛﻨﻮﻥ ﺳﻔﺮﻩ ﻯ ﺁﻣﺎﺩﻩ ﺍﻯ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﮔﺴﺘﺮﺩﻩ ﻧﺒﻮﺩ ﺗﺎ ﺍﻳﻨﭽﻨﻴﻦ‬ ‫ﺍﻓﻜﺎﺭﻯ ﺩﺭ ﺳﺮ ﺑﭙﺮﻭﺭﺍﻧﻨﺪ‪.‬‬

‫ﺍﺑﻬ‪‬ﺖ ﻓﺎﻃﻤﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺫﻟﺖ ﻧﻔﺎﻕ‬ ‫ﺳﻴﻄﺮﻩ ﻯ ﺍﺑﻬ‪‬ﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺁﻥ ﻣﺠﻠﺲ‪ ،‬ﺑﻌﻨﻮﺍﻥ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﻭ ﺩﺧﺘﺮ ﻭﺣﻰ‪ ،‬ﻭ ﺳﺨﻨﺎﻥ ﺑﻠﻨﺪﻯ ﻛﻪ ﺍﺯ ﻟﺴﺎﻥ ﺁﻧﺤﻀﺮﺕ ﺍﺩﺍ ﻣﻰ ﺷﺪ‪،‬‬ ‫ﺩﻫﺎﻥ ﻳﺎﻭﻩ ﮔﻮﻳﺎﻥ ﺭﺍ ﺑﻪ ﻛﻠﻰ ﻗﻔﻞ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻣﻨﻈﺮﻩ ﺍﻯ ﻛﻪ ﺍﺯ ﺁﻥ ﻋﺰﻳﺰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭ ﺫﻫﻨﻬﺎ ﻣﺠﺴﻢ ﺷﺪ ﻭ ﺩﻳﺪﻧﺪ‬ ‫ﻛﻪ ﻳﺎﺭﺍﻯ ﺭﺍﻩ ﺭﻓﺘﻦ ﻧﺪﺍﺭﺩ ﻭ ﺁﻩ ﺍﺯ ﺩﻝ ﭘﺮ ﺩﺭﺩ ﺑﺮﻣﻰ ﺁﻭﺭﺩ‪ ،‬ﭼﻨﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﻣﻨﻘﻠﺐ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﻫﻤﻪ ﺍﺷﻚ ﻣﻰ ﺭﻳﺨﺘﻨﺪ ﻭ ﻣﺠﺎﻝ ﺳﺨﻦ ﺑﺮﺍﻯ‬ ‫ﺁﻧﺤﻀﺮﺕ ﻧﺒﻮﺩ‪ .‬ﻳﻚ ﺁﻩ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﺎﻓﻰ ﺑﻮﺩ ﺗﺎ ﻣﺠﻠﺲ ﺩﮔﺮﮔﻮﻥ ﺷﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺮﻧﺪﮔﻰ ﺁﻩ‪ ،‬ﺩﻝ ﺩﺷﻤﻦ ﻏﺎﺻﺐ ﺭﺍ ﻣﻰ ﻟﺮﺯﺍﻧﻴﺪ‪.‬‬ ‫ﺗﻮﺑﻴﺦ ﻭ ﻋﺘﺎﺏ ﻣﺮﺩﻡ ﺍﺯ ﺳﻮﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﻴﺰ ﺣﺎﻟﺖ ﻋﺠﻴﺒﻰ ﺭﺍ ﺣﺎﻛﻢ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﻏﺼﺐ ﻓﺪﻙ ﺍﺟﻤﺎﻉ ﻣﺮﺩﻡ‬ ‫ﺭﺍ ﺳﻨﺪ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻰ ﺩﺍﺩ‪ ،‬ﺣﻀﺮﺕ ﺧﻄﺎﺏ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﺩﺭ ﺣﻀﻮﺭﺷﺎﻥ‪ ،‬ﺁﻧﺎﻥ ﺭﺍ ﺭﻭﻯ ﺁﻭﺭﻧﺪﮔﺎﻥ ﺑﻪ ﺑﺎﻃﻞ ﻣﻌﺮﻓﻰ ﻣﻰ ﻛﺮﺩ ﻭ ﻣﻰ ﻓﺮﻣﻮﺩ‪:‬‬ ‫»ﭼﺮﺍ ﺑﻪ ﺟﻨﮓ ﺍﻳﻦ ﺍﻣﺎﻣﺎﻥ ﻛﻔﺮ ﺑﺮﻧﻤﻰ ﺧﻴﺰﻳﺪ«؟‬

‫ﻧﻬﻴﺐ ﻓﺎﻃﻤﻪ‬ ‫ﺍﮔﺮ ﭼﻪ ﻧﻬﻴﺐ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺁﻥ ﻣﺮﺩﻡ ﺍﺛﺮ ﻧﻜﺮﺩ ﻭ ﻧﺨﻮﺍﺳﺘﻨﺪ ﺑﻔﻬﻤﻨﺪ ﻛﻪ ﺳﭙﺎﺱ ﺁﻧﻬﻤﻪ ﻓﺪﺍﻛﺎﺭﻯ‪ ،‬ﺳﻮﺯﺍﻧﺪﻥ ﺧﺎﻧﻪ ﻭ ﻛﺎﺷﺎﻧﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ ﺍﻭ ﻧﺒﻮﺩ ﻭ ﺩﺧﺘﺮﺵ ﺭﺍ ﺁﺯﺭﺩﻥ ﻭ ﻣﺠﺮﻭﺡ ﻛﺮﺩﻥ ﻗﺪﺭﺩﺍﻧﻰ ﺍﺯ ﺯﺣﻤﺎﺕ ﺁﻧﺤﻀﺮﺕ ﻧﺒﻮﺩ‪ ،‬ﻭﻟﻰ‪ ...‬ﻭ ﻟﻰ ﻧﺴﻠﻬﺎﻯ ﺭﻭﺷﻨﻰ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺎ ﻗﻠﺒﻰ ﺣﻘﻴﻘﺖ ﺟﻮ ﻣﻰ ﺁﻳﻨﺪ ﻭ ﺑﺎ ﺷﻨﻴﺪﻥ ﺳﺨﻨﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻟﻌﻨﺖ ﻭ ﻧﻔﺮﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﭼﻨﻴﻦ ﺑﻰ ﺍﻧﺼﺎﻓﻰ ﻣﺮﺩﻡ ﺍﺑﺮﺍﺯ‬ ‫ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺑﺎ ﺗﺮﺳﻴﻤﻰ ﺍﺯ ﻣﺤﺎﻛﻤﻪ ﻯ ﺩﺷﻤﻦ ﺑﺪﺳﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻫﻤﻴﺖ ﺁﻧﺮﺍ ﺩﺭﻙ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺍﻧﺰﺟﺎﺭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻏﺎﺻﺐ ﺣﻖ ﮔُﻞِ ﻭﺟﻮﺩ‬ ‫ﺍﻋﻼﻡ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬

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‫ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺗﺮﺳﻴﻢ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺁﻧﭽﻪ ﻫﻤﺮﺍﻩ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﻣﺠﻤﻮﻋﻪ ﻯ ﻭﺍﺣﺪ ﻣﻰ ﺗﻮﺍﻧﺪ‬ ‫ﺁﻣﺎﺩﮔﻰ ﻗﺒﻠﻰ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﻯ ﺩﻗﻴﻖ ﻣﺘﻦ ﺁﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺑﺨﺎﻃﺮ ﺳﭙﺮﺩﻥ ﺍﺟﻤﺎﻟﻰ ﺍﺯ ﻭﺍﻗﻌﻪ ﺗﺄﺛﻴﺮ ﺑﺴﺰﺍﻳﻰ ﺍﺯ ﺗﺤﻠﻴﻞ ﻭ ﻓﻬﻢ ﺁﻥ ﺧﻮﺍﻫﺪ‬ ‫ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺿﻤﻦ ﺗﻠﺨﻴﺺ ﻣﻄﺎﻟﺐ‪ ،‬ﻳﻚ ﺩﻭﺭﻩ ﻛﺎﻣﻞ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻣﺎﺟﺮﺍﻫﺎﻯ ﻣﻘﺎﺭﻥ ﺁﻥ ﺩﺭ ‪ 27‬ﻗﺴﻤﺖ‬ ‫ﺗﻘﺪﻳﻢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ .1‬ﺣﻤﺪ ﻭ ﺛﻨﺎ ﻭ ﺗﻮﺣﻴﺪ‪ :‬ﺍﺑﺘﺪﺍ ﺣﻤﺪ ﻭ ﺛﻨﺎﻳﻰ ﺑﻠﻨﺪ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺱ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺮ ﺯﺑﺎﻥ ﺟﺎﺭﻯ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﻣﺼﻴﺒﺖ ﺣﻀﺮﺕ‬ ‫ﺣﺎﻛﻰ ﺍﺯ ﺭﺿﺎ ﺑﻪ ﻣﻘﺪﺭﺍﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﺻﻔﺎﺕ ﺣﻰ ﻣﺘﻌﺎﻝ ﻭ ﺍﺳﺮﺍﺭﻯ ﺍﺯ ﺧﻠﻘﺖ ﻣﺎ ﺳﻮﻯ ﺍﻟﻠﱠﻪ ﻭ ﻋﻠﺖ ﺗﻜﻠﻴﻒ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .2‬ﺗﺮﺳﻴﻤﻰ ﺍﺯ ﺭﺳﺎﻟﺖ ﻣﺤﻤﺪﻯ‪ :‬ﺩﺭ ﻣﺮﺣﻠﻪ ﻯ ﺑﻌﺪ ﺭﺳﺎﻟﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﻄﺮﺡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺿﻤﻦ ﺑﻴﺎﻥ ﺣﺎﻝ ﺟﻬﻞ ﻭ ﺑﺖ ﭘﺮﺳﺘﻰ‬ ‫ﻣﺮﺩﻡ ﻫﻨﮕﺎﻡ ﺑﻌﺜﺖ ﺣﻀﺮﺕ‪ ،‬ﻭ ﺣﻜﻤﺖ ﺑﺰﺭﮔﻰ ﻛﻪ ﺩﺭ ﺭﺳﺎﻟﺖ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻗﺪﺍﻡ ﻣﻬﻤﻰ ﻛﻪ ﺑﺪﺳﺖ ﺁﻧﺤﻀﺮﺕ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪ ،‬ﺗﺮﺳﻴﻢ ﻛﺎﻣﻠﻰ‬ ‫ﺍﺯ ﺷﺨﺼﻴﺖ ﺁﻧﺤﻀﺮﺕ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ‪ ،‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﺭﺣﻠﺖ ﺣﻀﺮﺗﺶ ﺭﺳﺎﻧﺪﻧﺪ‪.‬‬ ‫‪ .3‬ﻭﻇﻴﻔﻪ ﻯ ﻣﻬﻢ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ :‬ﺑﻌﻨﻮﺍﻥ ﻣﻘﺪﻣﻪ ﺍﻯ ﺑﺮ ﻣﻄﻠﺐ ﺍﺻﻠﻰ‪ ،‬ﺍﺑﺘﺪﺍ ﺧﻄﺎﺏ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻳﺎﺩﺁﻭﺭ ﺷﺪﻧﺪ ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﺍﻭﻟﻴﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺣﺎﻣﻼﻥ ﭘﻴﺎﻡ‬ ‫ﻧﺒﻮﺕ ﺩﺭ ﺳﺎﻳﻪ ﻯ ﺍﻣﺎﻣﺖ ﺑﻪ ﺍﻣﺘﻬﺎ ﻭ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺍﻧﺪ‪.‬‬ ‫‪ .4‬ﻗﺮﺁﻥ ﻭ ﻋﺘﺮﺕ‪ :‬ﻳﺎﺩﺁﻭﺭ ﺷﺪﻧﺪ ﻛﻪ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﻳﺎﺩﮔﺎﺭﻯ ﺍﺯ ﭘﻴﺎﻣﺒﺮﻳﻢ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎ ﺑﻪ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺭﺩﻩ ﺷﺪﻩ ﺍﻳﻢ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻄﺎﻟﺐ ﻣﻔﺼﻠﻰ ﺩﺭ‬ ‫ﺗﻮﺻﻴﻒ ﻗﺮﺁﻥ ﻭ ﻣﻌﺎﺭﻑ ﺁﻥ ﺫﻛﺮ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻛﺎﻣﻞ ﻗﺮﺁﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻧﺪ ﻛﻪ ﻛﺘﺎﺏ ﺧﺪﺍﻭﻧﺪ ﻧﺰﺩ ﻣﺎ ﻭ ﺑﺎ ﻣﺎ ﺍﺳﺖ‪.‬‬ ‫‪ .5‬ﺍﺳﺮﺍﺭ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﻭ ﻣﻌﺮﻓﻰ ﻭﺳﻴﻠﻪ ﺩﺭ ﺑﺎﺭﮔﺎﻩ ﺧﺪﺍﻭﻧﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺑﻌﻨﻮﺍﻥ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﻛﺒﺮﻯ‪ ،‬ﺍﺳﺮﺍﺭﻯ ﺍﺯ ﺍﺣﻜﺎﻡ ﻓﺮﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﻼﻡ ﺭﺍ‬ ‫ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﺳﻔﺎﺭﺵ ﺑﻪ ﺗﻘﻮﻯ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﮔﻮﻳﺎ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ ﺑﮕﻮﻳﻨﺪ ﺍﮔﺮ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻟﻬﻰ ﺁﻥ ﺍﺛﺮﺍﺕ ﻭ ﻧﺘﺎﻳﺞ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‬ ‫ﻧﺘﻴﺠﻪ ﻯ ﺣﻘﻴﻘﻰ ﺍﺯ ﺁﻥ ﮔﺮﻓﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻳﻦ ﻗﺴﻤﺖ ﺍﺯ ﺳﺨﻦ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻫﻞ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭﺳﻴﻠﻪ ﻭ ﻭﺍﺳﻄﻪ ﺍﻯ ﺑﺮﺍﻯ ﺍﺗﺼﺎﻝ ﺑﺎ ﺩﺭﮔﺎﻩ ﺧﺪﺍﻭﻧﺪﻯ ﻣﻰ ﺟﻮﻳﻨﺪ‪ ،‬ﻭ ﺁﻥ‬ ‫ﻭﺳﻴﻠﻪ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﻫﺴﺘﻴﻢ‪ .‬ﻣﺎ ﺧﺎﻟﺼﺎﻥ ﺑﺎﺭﮔﺎﻩ ﺍﻟﻬﻰ ﻭ ﻣﺤﻞ ﻗﺪﺱ ﺍﻭ ﻭ ﻭﺍﺭﺛﺎﻥ ﺍﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﺴﺘﻴﻢ‪.‬‬ ‫‪ .6‬ﻣﻌﺮﻓﻰ ﺧﻮﺩ‪ :‬ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﺑﻪ ﻣﻄﻠﺐ ﺍﺻﻠﻰ ﺍﺑﺘﺪﺍ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻧﻤﻮﺩﻩ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫»ﺍﻯ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻴﺪ ﻣﻦ ﻓﺎﻃﻤﻪ ﺍﻡ ﻭ ﭘﺪﺭﻡ ﻣﺤﻤﺪ ﺍﺳﺖ ﻭ ﺍﻓﺘﺨﺎﺭ ﭘﺪﺭﻯ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺍﺣﺪﻯ ﺟﺰ ﻣﻦ ﻧﺪﺍﺭﺩ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﺮﻓﻰ‪ ،‬ﮔﻮﺵ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ‬ ‫ﻛﻨﻴﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﭼﻪ ﻣﻰ ﮔﻮﻳﻢ«‪ .‬ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺍﻳﻨﻜﻪ ﻫﻤﻪ ﻯ ﻣﺨﺎﻃﺒﺎﻥ‪ ،‬ﺣﻀﺮﺕ ﺭﺍ ﻣﻰ ﺷﻨﺎﺧﺘﻨﺪ ﺍﻳﻦ ﻛﻼﻡ ﺑﺪﺍﻥ ﻣﻌﻨﻰ ﺑﻮﺩ ﻛﻪ ﺍﻯ ﻣﺮﺩﻡ ﻃﻮﺭﻯ‬ ‫ﺭﻓﺘﺎﺭ ﻣﻰ ﻛﻨﻴﺪ ﻛﻪ ﮔﻮﻳﺎ ﻣﺮﺍ ﻧﻤﻰ ﺷﻨﺎﺳﻴﺪ‪ .‬ﺍﺯ ﺧﻮﺍﺏ ﻏﻔﻠﺖ ﺑﻴﺪﺍﺭ ﺷﻮﻳﺪ ﻛﻪ ﻣﻦ ﻫﻤﺎﻥ ﻓﺎﻃﻤﻪ ﺍﻡ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﻦ ﺁﻥ‬ ‫ﺳﻔﺎﺭﺷﺎﺕ ﺭﺍ ﻣﻰ ﻓﺮﻣﻮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۶۱‬‬

‫ﺳﭙﺲ ﺯﺣﻤﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻳﺎﺩﺁﻭﺭ ﺷﺪﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﭘﺮﺩﻩ ﻫﺎﻯ ﻇﻠﻤﺖ ﻭ ﺟﻬﻞ ﺭﺍ ﻳﻜﻰ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻯ ﻛﻨﺎﺭ ﺯﺩ ﻭ ﺻﺒﺢ‬ ‫ﺭﻭﺷﻦ ﺍﺳﻼﻡ ﺭﺍ ﺟﻠﻮﻩ ﮔﺮ ﺳﺎﺧﺖ‪ ،‬ﻭ ﺳﺎﺑﻘﻪ ﻯ ﻣﺮﺩﻡ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﻣﺘﺬﻛﺮ ﺷﺪﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺍﺯ ﭼﻪ ﺷﺮﺍﻳﻂ ﺟﻬﻞ ﻭ ﻓﻘﺮﻯ ﺑﻪ ﭼﻪ ﺣﺎﻟﻰ ﺭﺳﻴﺪﻩ‬ ‫ﺍﻧﺪ‪.‬‬ ‫‪ .7‬ﺯﺣﻤﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺗﺒﻠﻴﻎ ﺍﺳﻼﻡ‪ :‬ﻣﺴﻴﺮ ﻃﺒﻴﻌﻰ ﺳﺨﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻨﻌﻄﻒ ﺑﻪ ﺯﺣﻤﺎﺕ ﻃﺎﻗﺖ ﻓﺮﺳﺎﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺩﺭ ﺍﺑﻼﻍ ﻭ ﺣﻔﻆ ﺭﺳﺎﻟﺖ ﻣﺤﻤﺪﻯ ﺷﺪ ﻭ ﺩﻟﺴﻮﺯﻯ ﺣﻘﻴﻘﻰ ﺁﻧﺤﻀﺮﺕ ﻭ ﻓﺪﺍﻛﺎﺭﻯ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺍﻭ ﺑﺮﺍﻯ ﺩﻳﻦ ﺧﺪﺍ ﺩﺭ ﺯﻣﺎﻧﻰ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ‬ ‫ﭼﻨﺎﻥ ﺍﻓﻜﺎﺭﻯ ﻧﺒﻮﺩﻧﺪ ﻣﻄﺮﺡ ﺷﺪ ﻭ ﺣﻀﺮﺕ ﺑﻪ ﺫﻛﺮ ﺍﺻﻮﻝ ﻣﻄﺎﻟﺐ ﺍﻛﺘﻔﺎ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .8‬ﻋﻘﺒﮕﺮﺩ ﻣﺮﺩﻡ ﺑﻪ ﻛﻤﻚ ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﺷﻴﻄﺎﻥ‪ :‬ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺣﻀﺮﺕ ﻣﻄﻠﺐ ﺍﺻﻠﻰ ﺭﺍ ﺷﺮﻭﻉ ﻛﻨﻨﺪ ﻋﻘﺒﮕﺮﺩ ﺳﺮﻳﻊ ﻣﺮﺩﻡ ﺩﺭ ﻓﺎﺻﻠﻪ ﻯ ﭼﻨﺪ ﺭﻭﺯ ﺍﺯ‬ ‫ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺑﻴﺎﻥ ﻓﺼﻴﺢ ﻭ ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﻛﻨﺎﻳﺎﺕ ﺍﺑﻠﻎ ﺍﺯ ﺗﺼﺮﻳﺢ‪ ،‬ﺿﻤﺎﻳﺮ ﻭ ﻇﻮﺍﻫﺮ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺍﺣﺴﻦ‬ ‫ﻭﺟﻪ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪ .‬ﺍﺑﺘﺪﺍ ﺭﻳﺸﻪ ﻯ ﺍﺻﻠﻰ ﺭﺍ ﻛﻪ ﻧﻔﺎﻕ ﻭ ﺩﻭﺭﻭﺋﻰ ﻭ ﺍﺳﻼﻡ ﻟﺴﺎﻧﻰ ﺩﺭ ﺍﻛﺜﺮ ﻣﺮﺩﻡ ﺑﻮﺩ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺳﭙﺲ ﻛﻤﻚ ﺁﻧﺮﺍ ﻛﻪ ﺷﻴﻄﺎﻥ ﻭ‬ ‫ﻓﺮﺻﺖ ﻃﻠﺒﻰ ﺍﻭ ﺍﺯ ﺁﻣﺎﺩﮔﻰ ﺭﻭﺣﻰ ﻣﺮﺩﻡ ﺍﺳﺖ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .9‬ﺳﻘﻮﻁ ﺩﺭ ﻓﺘﻨﻪ ﺑﻪ ﺑﻬﺎﻧﻪ ﻫﺎﻯ ﻭﺍﻫﻰ‪ :‬ﺳﭙﺲ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﻌﺠﺐ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﭼﻨﻴﻦ ﺳﺮﻋﺘﻰ ﺩﺭ ﺍﺭﺗﺪﺍﺩ ﻭ ﭘﺸﺖ ﭘﺎ ﺯﺩﻥ ﺑﻪ ﺩﻳﻦ ﻛﻪ‬ ‫ﻫﻨﻮﺯ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺩﻓﻦ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﻧﻴﺰ ﺍﺯ ﺁﻭﺭﺩﻥ ﺑﻬﺎﻧﻪ ﻫﺎﻯ ﺑﻴﺠﺎ ﺑﺮﺍﻯ ﻋﻤﻞ ﺧﻮﺩ ﻛﻪ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﻓﺘﻨﻪ ﺑﻮﺩ ﺍﻋﻼﻡ ﻛﺮﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺷﻤﺎ ﺑﻪ‬ ‫ﺑﻬﺎﻧﻪ ﻯ ﻓﺮﺍﺭ ﺍﺯ ﻓﺘﻨﻪ ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﻮﺩ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺍﻳﺠﺎﺩ ﻓﺘﻨﻪ ﺑﻮﺩ‪.‬‬ ‫ﻋﺠﻴﺐ ﺗﺮ ﺍﺯ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺩﻳﻦ ﺧﺪﺍ ﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺭﺩﻳﺪ ﻭ ﻗﺮﺁﻥ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻴﺪ‪،‬‬ ‫ﺑﻠﻜﻪ ﺑﺪﺳﺖ ﺧﻮﺩ ﻋﻤﺪ ًﺍ ﺁﺗﺶ ﺑﭙﺎ ﻛﺮﺩﻳﺪ ﻭ ﺳﻌﻰ ﺩﺭ ﺧﺎﻣﻮﺵ ﻛﺮﺩﻥ ﻧﻮﺭ ﺧﺪﺍ ﻧﻤﻮﺩﻳﺪ ﻭ ﻣﺎ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺻﺒﺮ ﻛﺮﺩﻳﺪ‪ ،‬ﻫﻤﭽﻮﻥ ﻛﺴﻰ ﻛﻪ ﺑﺮ ﺑﺮﻳﺪﻥ‬ ‫ﭼﺎﻗﻮ ﻭ ﻓﺮﻭ ﺭﻓﺘﻦ ﻧﻴﺰﻩ ﺩﺭ ﺑﺪﻧﺶ ﺻﺒﺮ ﻛﻨﺪ«!‬ ‫‪ .10‬ﺗﻮﺑﻴﺦ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ‪ :‬ﺍﻛﻨﻮﻥ ﻭﻗﺖ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻣﻄﺮﺡ ﺷﻮﺩ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺣﺎﻟﻰ ﺍﻳﺮﺍﺩ‬ ‫ﻣﻰ ﺷﺪ ﻛﻪ ﺣﻀﺮﺕ ﻫﺮ ﮔﻮﻧﻪ ﺍﻗﺪﺍﻡ ﻣﻤﻜﻦ ﺭﺍ ﺩﺭ ﺑﺎﺯ ﭘﺲ ﮔﺮﻓﺘﻦ ﻓﺪﻙ ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳﺎﻧﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻏﺎﺻﺒﻴﻦ ﻫﻴﭽﮕﻮﻧﻪ ﻋﻜﺲ ﺍﻟﻌﻤﻞ ﻣﺜﺒﺘﻰ ﻧﺸﺎﻥ‬ ‫ﻧﺪﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺗﻤﺎﻡ ﺳﺨﻦ ﺑﺮ ﺳﺮ ﺍﺭﺙ ﺑﻮﺩﻥ ﻓﺪﻙ ﻭ ﻋﺪﻡ ﺍﺭﺙ ﺍﻧﺒﻴﺎ ﻣﺘﻤﺮﻛﺰ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻟﺬﺍ ﺣﻀﺮﺕ ﺑﺪﻭﻥ ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﺍﻋﻄﺎﻳﻰ ﺑﻮﺩﻥ ﻓﺪﻙ ﻭ‬ ‫ﺳﺎﻳﺮ ﻣﺮﺍﺣﻞ ﻣﻠﻜﻴﺖ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺍﺯ ﻗﺒﻴﻞ ﺷﻬﻮﺩ ﻭ ﻋﺼﻤﺖ ﺧﻮﺩ ﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﻘﻂ ﻣﺴﺌﻠﻪ ﻯ ﺍﺭﺙ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﭼﻨﺪ ﺿﺮﺑﻪ ﻯ ﺍﻋﺘﻘﺎﺩﻯ‬ ‫ﻗﻮﻯ ﺑﻪ ﺳﻜﻮﺕ ﻣﺮﺩﻡ ﻭ ﻋﻤﻞ ﻏﺎﺻﺒﻴﻦ ﻭﺍﺭﺩ ﻛﺮﺩﻧﺪ ﻭ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫»ﺁﻳﺎ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺩﺭ ﭘﻰ ﺍﺣﻜﺎﻡ ﺯﻣﺎﻥ ﺟﺎﻫﻠﻴﺖ ﻭ ﻛﻨﺎﺭ ﮔﺬﺍﺭﺩﻥ ﺭﺳﻤﻰ ﺍﺳﻼﻡ ﻫﺴﺘﻴﺪ؟! ﺍﻯ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ ،‬ﺁﻳﺎ ﺑﺎﻳﺪ ﺍﺭﺙ ﭘﺪﺭﻡ ﺍﺯ ﻣﻦ ﮔﺮﻓﺘﻪ ﺷﻮﺩ؟ ﺍﻯ‬ ‫ﭘﺴﺮ ﺍﺑﻮﻗﺤﺎﻓﻪ ﺁﻳﺎ ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺍﺯ ﭘﺪﺭﺕ ﺍﺭﺙ ﺑﺒﺮﻯ ﻭ ﻣﻦ ﻧﺒﺮﻡ؟ ﺍﻳﻦ ﺍﻓﺘﺮﺍ ﺍﺳﺖ ﻭ ﺟﺮﺃﺕ ﺑﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭ ﻋﻬﺪﺷﻜﻨﻰ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﻭ ﻛﻨﺎﺭ‬ ‫ﮔﺬﺍﺭﺩﻥ ﻗﺮﺁﻥ ﺍﺳﺖ«‪.‬‬ ‫‪ .11‬ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﻗﺮﺁﻧﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ‪ :‬ﺣﻀﺮﺕ ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﻣﺴﺌﻠﻪ ﻯ ﺍﺭﺙ ﺭﺍ ﺑﺼﻮﺭﺕ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺑﺎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺧﻮﺍﻧﺪﻥ ﺁﻳﺎﺕ ﺍﺭﺙ ﺩﺭ‬ ‫ﺣﻀﻮﺭ ﻣﻬﺎﺟﺮ ﻭﺍﻧﺼﺎﺭ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻧﺒﻴﺎء ﺩﺭ ﻗﺮﺁﻥ ﺍﺭﺙ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺁﻳﺎﺕ ﺍﺭﺙ ﺩﺭﺑﺎﺭﻩ ﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ‬ ‫ﻧﻴﺰ ﺩﺭ ﻗﺮﺁﻥ ﺻﺮﻳﺢ ﺍﺳﺖ‪ .‬ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﻣﻦ ﻛﻪ ﻓﺎﻃﻤﻪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺗﺎﻥ ﻫﺴﺘﻢ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺍﺻﻮﻝ ﻛﻠﻰ ﻗﺮﺁﻥ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﺭﺙ ﻣﺴﺘﺜﻨﻰ ﺑﺎﺷﻢ؟ ﺁﻳﺎ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻧﺴﺒﺖ ﻣﻦ ﻭ ﭘﺪﺭﻡ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻰ ﻛﻨﻴﺪ؟! ﻳﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﺨﺼﻮﺹ ﺷﻤﺎﺳﺖ ﻭ ﺩﺭﺑﺎﺭﻩ ﻯ ﭘﻴﺎﻣﺒﺮ ﺟﺎﺭﻯ ﻧﻴﺴﺖ؟! ﻳﺎ ﻣﻦ ﻭ ﭘﺪﺭﻡ ﺩﻭ ﻣﺬﻫﺐ ﺟﺪﺍﮔﺎﻧﻪ‬ ‫ﺩﺍﺷﺘﻪ ﺍﻳﻢ ﻭ ﻟﺬﺍ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺍﺭﺙ ﺑﺒﺮﻳﻢ؟! ﻳﺎ ﺷﻤﺎ ﻋﻤﻮﻡ ﻭ ﺧﺼﻮﺹ ﻗﺮﺁﻥ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﭘﺪﺭ ﻣﻦ ﻭ ﭘﺴﺮ ﻋﻤﻮﻳﻢ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻣﻰ‬ ‫ﺩﺍﻧﻴﺪ؟! ﺍﻛﻨﻮﻥ ﻛﻪ ﺣﻖ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻰ ﮔﻴﺮﻳﺪ‪ ،‬ﺳﺨﻦ ﻣﺎ ﺑﻤﺎﻧﺪ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻴﻦ ﻣﺎ ﺣﻜﻢ ﻛﻨﺪ ﻭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻣﺨﺎﺻﻤﻪ‬ ‫ﻯ ﺷﻤﺎ ﺑﺮﺧﻴﺰﺩ«‪.‬‬ ‫‪ .12‬ﺷﻜﺎﻳﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ :‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﻀﺮﺕ ﺧﻄﺎﺏ ﺧﻮﺩ ﺭﺍ ﻣﺘﻮﺟﻪ ﻗﺒﺮ ﻣﻄﻬﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﺷﻌﺎﺭﻯ‬ ‫ﺧﻮﺍﻧﺪﻧﺪ ﻛﻪ ﻣﺘﻀﻤﻦ ﺷﻜﺎﻳﺖ ﻭ ﺗﻌﺠﺐ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺕ ﻣﺮﺩﻣﻰ ﺑﻮﺩ ﻛﻪ ﭼﺸﻢ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺭﺍ ﺩﻭﺭ ﺩﻳﺪﻩ ﺍﻧﺪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺣﻀﻮﺭ ﺍﻭ ﻧﻤﻰ ﻛﺮﺩﻧﺪ ﺑﺪﻭﻥ‬ ‫ﭘﺮﻭﺍﻳﻰ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺩﺭ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﺍﺯ ﺣﻀﻮﺭ ﺩﺭ ﭼﻨﺎﻥ ﻭﺿﻌﻰ ﺁﺭﺯﻭﻯ ﻣﺮگ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .13‬ﻧﺼﺮﺕ ﻃﻠﺒﻰ ﺍﺯ ﺍﻧﺼﺎﺭ‪ :‬ﺳﭙﺲ ﺧﻄﺎﺏ ﺧﻮﺩ ﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻧﺼﺎﺭ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺎ ﺫﻛﺮ ﺳﻮﺍﺑﻖ ﻳﺎﺭﻯ ﺁﻧﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺗﻌﺠﺐ ﺷﺪﻳﺪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﺁﻧﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺑﺎ ﺁﻥ ﺳﻔﺎﺭﺷﺎﺕ ﺣﻀﺮﺕ ﺍﻇﻬﺎﺭ ﻛﺮﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﭼﻪ ﺯﻭﺩ ﺍﻳﻦ ﺑﻰ‬ ‫ﺗﻮﺟﻬﻰ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺭﺍﺣﺘﻰ ﻣﻰ ﺗﻮﺍﻧﻴﺪ ﺍﺯ ﻣﻦ ﺩﻓﺎﻉ ﻛﻨﻴﺪ ﻭ ﻗﺪﺭﺕ ﺁﻥ ﺭﺍ ﻫﻢ ﺩﺍﺭﻳﺪ‪ .‬ﺁﻳﺎ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﻣﻬﻢ ﺗﻠﻘﻰ‬ ‫ﻧﻤﻰ ﻛﻨﻴﺪ؟ ﻣﺼﻴﺒﺖ ﺑﺰﺭگ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺭﻓﺘﻦ ﺍﻭ ﺣﺮﻣﺘﺶ ﺷﻜﺴﺘﻪ ﺷﻮﺩ«‪.‬‬ ‫‪ .14‬ﺧﻄﺎﺏ ﺑﻪ ﺍﻧﺼﺎﺭ ﻭ ﺗﻮﺑﻴﺦ ﺁﻧﺎﻥ‪ :‬ﺳﭙﺲ ﻣﺴﺌﻠﻪ ﻯ ﺍﺭﺙ ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺎ ﺍﻧﺼﺎﺭ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﻛﻠﻤﻪ ﻯ ﺗﺸﺠﻴﻊ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫»ﺍﻳﻬﺎً ﺑﻨﻰ ﻗﻴﻠﻪ‪ ،‬ﺁﻳﺎ ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﻭ ﺑﺸﻨﻮﻳﺪ ﻭ ﺍﺭﺙ ﻣﺮﺍ ﺑﺒﺮﻧﺪ؟ ﺣﺘﻰ ﻧﺰﺩ ﺷﻤﺎ ﺁﻣﺪﻡ ﻭ ﻳﺎﺭﻯ ﺧﻮﺍﺳﺘﻢ ﺑﺎﺯ ﻫﻢ ﺟﻮﺍﺏ ﻧﺪﺍﺩﻳﺪ؟ ﺷﻤﺎ ﺳﻮﺍﺑﻖ ﻋﺎﻟﻰ ﺩﺭ‬ ‫ﺩﻓﺎﻉ ﺍﺯ ﻣﺎ ﺩﺍﺷﺘﻴﺪ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﻣﺎ ﺭﺍ ﺑﻪ ﺧﻮﺑﻰ ﻋﻤﻞ ﻣﻰ ﻛﺮﺩﻳﺪ‪ .‬ﭼﻄﻮﺭ ﺷﺪﻩ ﻛﻪ ﻳﻜﺒﺎﺭﻩ ﺭﻭﻯ ﺗﺮﺱ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﻳﺪ«؟ ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﻀﺮﺕ ﺿﻤﻦ‬ ‫ﺗﻮﺑﻴﺦ ﺁﻧﺎﻥ ﺑﺨﺎﻃﺮ ﺳﻜﻮﺕ ﺩﺭ ﻣﻘﺎﺑﻞ ﻏﺎﺻﺒﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺑﺎ ﺳﺮﺩﻣﺪﺍﺭﺍﻥ ﻛﻔﺮ ﺑﻪ ﺟﻨﮓ ﺑﺮﺧﻴﺰﻳﺪ ﻛﻪ ﺍﻳﻨﺎﻥ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺷﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺍﺯ‬ ‫ﻛﺎﺭ ﺧﻮﺩ ﺩﺳﺖ ﺑﺮﺩﺍﺭﻧﺪ‪ .‬ﭼﺮﺍ ﺑﺎ ﻛﺴﺎﻧﻰ ﻛﻪ ﭘﻴﻤﺎﻥ ﺧﻮﺩ ﺭﺍ ﺷﻜﺴﺘﻪ ﺍﻧﺪ ﺟﻨﮓ ﻧﻤﻰ ﻛﻨﻴﺪ«؟‬ ‫‪ .15‬ﻛﻮﺗﺎﻫﻰ ﻋﻤﺪﻯ ﻣﺮﺩﻡ‪ :‬ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻛﺎﻣﻞ ﺑﺎﺷﺪ ﺩﻭ ﺟﻬﺖ ﺭﺍ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﻳﻜﻰ ﺍﻳﻨﻜﻪ‪» :‬ﭘﻴﺪﺍﺳﺖ ﺷﻤﺎ ﺩﻳﻦ ﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺍﻳﺪ ﻭ ﺁﻥ ﻛﺴﻰ ﻛﻪ ﻣﻘﺪﻡ ﺑﻮﺩ ﺩﻭﺭ ﻛﺮﺩﻩ ﺍﻳﺪ‪ .‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﮔﺮ ﺷﻤﺎ ﻭ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﻋﺎﻟﻢ ﻛﺎﻓﺮ ﺷﻮﻧﺪ‬ ‫ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺿﺮﺭﻯ ﻧﻤﻰ ﺭﺳﺎﻧﻨﺪ ﻭ ﺧﺪﺍ ﺍﺯ ﻫﻤﻪ ﻣﺴﺘﻐﻨﻰ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﺗﻮﺍﻧﻴﺪ ﺣﺎﻝ ﺍﻣﺘﻬﺎﻯ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺒﻴﻨﻴﺪ«‪.‬‬ ‫ﺩﻭﻡ ﺍﻳﻨﻜﻪ‪» :‬ﺑﺎ ﻋﻠﻢ ﺑﻪ ﺧﻮﺍﺭ ﻛﺮﺩﻥ ﻭ ﻣﻜﺮ ﻭ ﺣﻴﻠﻪ ﺷﻤﺎ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﮔﻔﺘﻢ ﺑﺎ ﺍﻳﻦ ﻫﺪﻑ ﻛﻪ ﺍﺯ ﻳﻚ ﺳﻮ ﺳﺨﻦ ﺩﻝ ﺭﺍ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﻛﻪ ﻭﺍﻗﻌﻴﺖ ﺭﺍ‬ ‫ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﮔﻔﺘﻪ ﺑﺎﺷﻢ ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻛﺮﺩﻩ ﺑﺎﺷﻢ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻋﺎﺭ ﺩﻧﻴﺎ ﻭ ﻏﻀﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭ ﺁﺗﺶ ﺩﺍﺋﻤﻰ ﺭﺍ ﺑﺮﺧﻮﺩ ﺧﺮﻳﺪﻩ ﺍﻳﺪ‪ ،‬ﻫﺮ‬ ‫ﭼﻪ ﻣﻰ ﺧﻮﺍﻫﻴﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻴﺪ‪ .‬ﻭﻟﻰ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺷﺎﻫﺪ ﺍﺳﺖ ﻭ ﻋﺎﻗﺒﺖ ﻇﺎﻟﻤﻴﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ‪ .‬ﻣﻦ ﻫﻢ ﺩﺧﺘﺮ ﻫﻤﺎﻥ ﭘﻴﺎﻣﺒﺮﻯ ﻫﺴﺘﻢ ﻛﻪ ﺷﻤﺎ ﺭﺍ‬ ‫ﺍﺯ ﺁﺗﺶ ﺟﻬﻨﻢ ﻣﻰ ﺗﺮﺳﺎﻧﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻧﺘﻴﺠﻪ ﻯ ﻫﺮ ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺍﻋﻤﺎﻟﺘﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ«‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .16‬ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﻯ ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﺳﻜﻮﺕ ﻣﺮﺩﻡ‪ :‬ﻭﻗﺘﻰ ﻛﻼﻡ ﺣﻀﺮﺕ ﺑﻪ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪ ﻭ ﺗﺄﺛﻴﺮ ﺷﺪﻳﺪﻯ ﺑﺮ ﻣﺮﺩﻡ ﮔﺬﺍﺭﺩ‪ ،‬ﺍﺑﻮﺑﻜﺮ ﺑﺎ ﻣﻄﺮﺡ ﻛﺮﺩﻥ‬ ‫ﻣﻄﺎﻟﺒﻰ ﻛﻪ ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ ﺁﺭﺍﻡ ﻛﺮﺩﻥ ﻋﻮﺍﻃﻒ ﻣﺮﺩﻡ ﺑﻮﺩ ﺩﺭ ﺻﺪﺩ ﺟﻮﺍﺏ ﺑﺮﺁﻣﺪ ﻭ ﺑﺎ ﺗﺼﺪﻳﻖ ﺣﻀﺮﺕ ﺩﺭ ﻣﻄﺎﻟﺐ ﺫﻛﺮ ﺷﺪﻩ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﻣﻄﺮﺡ‬ ‫ﻛﺮﺩ‪:‬‬ ‫»ﭘﺪﺭﺕ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﻣﻬﺮﺑﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻭ ﻣﻘﺎﻡ ﭘﺪﺭﻯ ﺗﻮ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﺑﺮﺍﺩﺭ ﭘﺴﺮ ﻋﻤﻮﻳﺖ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺑﻮﺩ ﻭ ﺷﻤﺎ ﺭﺍﻫﻨﻤﺎﻯ ﻣﺎ ﺑﻪ ﺑﻬﺸﺖ‬ ‫ﻫﺴﺘﻴﺪ ﻭ ﺩﺭ ﻛﻤﺎﻝ ﻭ ﺻﺪﺍﻗﺖ ﺗﻮ ﻧﻴﺰ ﺳﺨﻨﻰ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻰ ﻣﻦ ﺑﻪ ﺧﺎﻃﺮ ﮔﻔﺘﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﻛﻪ »ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ« ﻓﺪﻙ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﺭﺍﻩ‬ ‫ﺍﺳﻠﺤﻪ ﻭ ﺳﭙﺎﻩ ﻣﺴﻠﻤﻴﻦ ﻣﺼﺮﻑ ﻣﻰ ﻛﻨﻢ ﺗﺎ ﺑﺎ ﻛﻔﺎﺭ ﺟﻨﮓ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﺎ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﻣﺴﻠﻤﻴﻦ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻡ‪ .‬ﺍﻣﻮﺍﻝ ﺷﺨﺼﻰ ﻣﻦ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺗﻮﺳﺖ ﻭ ﻣﺎ ﻫﻢ ﺩﺭ ﺍﻣﻮﺍﻝ ﺗﻮ ﺩﺧﺎﻟﺘﻰ ﻧﺪﺍﺭﻳﻢ«‪.‬‬ ‫‪ .17‬ﺟﻮﺍﺑﻬﺎﻯ ﺩﻧﺪﺍﻥ ﺷﻜﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﺣﺪﻳﺚ ﺟﻌﻠﻰ‪ :‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻧﻴﺮﻧﮕﻬﺎﻯ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺩﺭ ﺳﺨﻦ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﻣﻘﺎﺑﻠﻪ‬ ‫ﺁﻣﺪﻩ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫»ﭘﺪﺭﻡ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﻫﻴﭽﮕﺎﻩ ﺑﺎ ﻗﺮﺁﻥ ﻣﺨﺎﻟﻔﺖ ﻧﻤﻰ ﻛﻨﺪ‪ .‬ﻫﻤﮕﻰ ﺑﺮ ﻣﻜﺮ ﻭ ﺣﻴﻠﻪ ﺍﺟﺘﻤﺎﻉ ﻛﺮﺩﻩ ﺍﻳﺪ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺁﻧﺤﻀﺮﺕ ﻫﻢ ﻧﻈﺎﻳﺮﺵ ﺭﺍ‬ ‫ﺩﺍﺷﺘﻴﺪ«‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﻮﺍﺭﺩ ﺍﺭﺙ ﺍﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭ ﻧﻴﺰ ﺁﻳﺎﺕ ﺍﺭﺙ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺗﻼﻭﺕ ﻛﺮﺩﻧﺪ ﻭ ﺻﺮﺍﺣﺖ ﺁﻥ ﺁﻳﺎﺕ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻭ‬ ‫ﺗﺼﺮﻳﺢ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻫﻤﻪ ﺣﻴﻠﻪ ﮔﺮﻯ ﻫﺎﻯ ﺑﻴﺠﺎ ﺑﺮﺍﻯ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺭﺩﻥ ﺣﻖ ﺍﺳﺖ‪.‬‬ ‫ﭼﺮﺍ ﻛﻪ ﺍﮔﺮ ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﻧﺒﻮﺕ ﻗﺎﺑﻞ ﺍﺭﺙ ﺑﺮﺩﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﻳﻨﻜﻪ ﺍﺯ ﻭﺍﺿﺤﺎﺕ ﺍﺳﺖ ﻭ ﻏﻴﺮ ﺍﺯ ﻧﺒﻮﺕ ﻫﻤﻪ ﭼﻴﺰ ﺍﺯ ﺍﻧﺒﻴﺎ ﻗﺎﺑﻞ ﺍﺭﺙ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﮔﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻳﺎﺕ ﺻﺮﻳﺢ ﺍﺭﺙ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺟﺎﺋﻰ »ﻓﺎﻃﻤﻪ ﺩﺧﺘﺮ ﻣﺤﻤﺪ« ﺭﺍ ﺍﺳﺘﺜﻨﺎ ﻛﺮﺩﻩ ﻣﺮﺍ ﻫﻢ ﺑﺪﺍﻥ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻛﻨﻴﺪ ﺗﺎ ﻗﺎﻧﻊ ﺷﻮﻡ!‬ ‫‪ .18‬ﻋﻘﺐ ﻧﺸﻴﻨﻰ ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﺣﺪﻳﺚ ﺟﻌﻠﻰ‪ :‬ﺍﺑﻮﺑﻜﺮ ﻛﻪ ﺑﺎ ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺧﻮﺩ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ‬ ‫ﻼ ﺩﺳﺘﻮﺭ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺍﺯ‬ ‫ﺑﻮﺩ ﻭ ﺍﺭﺯﺷﻰ ﺑﺮﺍﻯ ﺁﻥ ﻧﻤﻰ ﺩﻳﺪ‪ ،‬ﺁﺧﺮﻳﻦ ﺭﺍﻩ ﺭﺍ ﺁﻥ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺴﺌﻠﻪ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﻣﺴﻠﻤﻴﻦ ﺑﮕﺬﺍﺭﺩ ﻭ ﺍﺩﻋﺎ ﻛﺮﺩ ﻛﻪ ﺍﺻ ً‬ ‫ﺳﻮﻯ ﻣﺴﻠﻤﻴﻦ ﺑﻪ ﻣﻦ ﺍﺑﻼﻍ ﺷﺪ ﻭ ﻣﻦ ﺑﺎ ﺗﻮﺍﻓﻖ ﻭ ﺍﺗﻔﺎﻕ ﺁﻧﺎﻥ ﺩﺳﺖ ﺑﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺯﺩﻡ ﻭ ﻫﻤﻪ ﻯ ﻣﺴﻠﻤﻴﻦ ﻫﻢ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺷﺎﻫﺪﻧﺪ‪.‬‬ ‫‪ .19‬ﺗﻮﺑﻴﺦ ﺑﻪ ﻇﺎﻫﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ :‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﻣﻨﺘﻈﺮ ﻫﻤﻴﻦ ﺍﻗﺮﺍﺭ ﺍﺯ ﺍﺑﻮﺑﻜﺮ ﻭ ﺳﻜﻮﺕ ﻣﺮﺩﻡ ﺑﻌﻨﻮﺍﻥ ﺗﺼﺪﻳﻖ ﺳﺨﻦ ﺍﻭ ﺑﻮﺩ‪،‬‬ ‫ﺧﻄﺎﺏ ﺭﺍ ﻣﺘﻮﺟﻪ ﻣﺴﻠﻤﻴﻦ ﻧﻤﻮﺩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺷﺪﻳﺪﺍً ﻣﻮﺭﺩ ﻋﺘﺎﺏ ﻗﺮﺍﺭ ﺩﺍﺩ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﺳﺮﻋﺖ ﺑﺴﻮﻯ ﺑﺎﻃﻞ ﻣﻰ ﺭﻭﻧﺪ ﻭ ﻛﺎﺭ ﻗﺒﻴﺢ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻰ‬ ‫ﮔﻴﺮﻧﺪ‪ .‬ﺍﺯ ﺁﻳﻨﺪﻩ ﻯ ﻭﺣﺸﺘﻨﺎﻙ ﺁﻥ ﺑﻪ ﻣﺮﺩﻡ ﺧﺒﺮ ﺩﺍﺩﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﺭﺍ ﺩﺭ ﻫﻤﻴﻦ ﺩﻧﻴﺎ ﺑﺼﻮﺭﺗﻰ ﻛﻪ ﻣﺮﺩﻡ ﺍﻧﺘﻈﺎﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‬ ‫ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﻭ ﺑﺎ ﺍﻳﻦ ﺳﺨﻦ ﻛﻼﻡ ﺣﻀﺮﺕ ﺩﺭ ﻣﺴﺠﺪ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ‪.‬‬ ‫‪ .20‬ﮔﺮﻳﻪ ﻯ ﻣﺮﺩﻡ‪ :‬ﺗﺄﺛﻴﺮ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﭼﻨﺎﻥ ﻋﺠﻴﺐ ﺑﻮﺩ ﻛﻪ ﺯﻥ ﻭ ﻣﺮﺩ ﺑﻪ ﮔﺮﻳﻪ ﺩﺭ ﺁﻣﺪﻧﺪ ﻭ ﻣﺪﻳﻨﻪ ﺑﻪ ﻟﺮﺯﻩ ﺩﺭ ﺁﻣﺪ ﻭ ﺻﺪﺍﻫﺎ ﺑﻠﻨﺪ ﺷﺪ ﻭ‬ ‫ﺍﻳﻦ ﺗﺄﺛﻴﺮ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺭﺍ ﺑﻪ ﺟﺴﺘﺠﻮ ﺑﺮﺍﻯ ﺭﺍﻫﻬﺎﻯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻣﺮﺩﻡ ﻭﺍﺩﺍﺭ ﻛﺮﺩ‪.‬‬ ‫‪ .21‬ﻧﻘﺸﻪ ﻫﺎﻯ ﺟﺪﻳﺪ ﻏﺎﺻﺒﻴﻦ‪ :‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﺟﻠﺴﻪ ﺍﻯ ﻛﻪ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻧﺪ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺩﺭ ﺍﺷﺘﺒﺎﻩ ﻧﻘﺸﻪ ﻫﺎﻯ ﺧﻮﺩ ﻣﻼﻣﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺳﭙﺲ ﺑﻪ‬ ‫ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪﻧﺪ ﻛﻪ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺑﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ﻭ ﻓﻜﺮ ﺍﻣﺮﻭﺯ ﻭ ﻓﺮﺩﺍ ﺭﺍ ﻧﻤﻮﺩ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﺭﺍﻩ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺩﻫﻴﻢ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .22‬ﺗﻬﺪﻳﺪ ﻣﺮﺩﻡ ﺍﺯ ﺳﻮﻯ ﺍﺑﻮﺑﻜﺮ‪ :‬ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺍﺟﺘﻤﺎﻉ ﺩﺭ ﻣﺴﺠﺪ ﺩﻋﻮﺕ ﺷﺪﻧﺪ ﻭ ﺍﺑﻮﺑﻜﺮ ﺿﻤﻦ ﺳﺨﻨﺎﻧﻰ ﻣﺮﺩﻡ ﺭﺍ ﺗﻬﺪﻳﺪ ﻛﺮﺩ ﻛﻪ ﭼﺮﺍ‬ ‫ﺩﺭ ﭘﻰ ﻫﺮ ﺳﺨﻨﻰ ﻭ ﺻﺎﺣﺐ ﺳﺨﻨﻰ ﻣﻰ ﺭﻭﻳﺪ ﻭ ﺑﺪﺍﻥ ﺗﻮﺟﻪ ﻣﻰ ﻛﻨﻴﺪ‪.‬‬ ‫ﺑﻌﺪ ﻣﺘﻌﺮﺽ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺷﺪ ﻭ ﺳﺨﻨﺎﻥ ﻧﺎﺭﻭﺍﻳﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻧﺤﻀﺮﺕ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ ﻭ ﺻﺮﻳﺤﺎً ﮔﻔﺖ‪» :‬ﭼﺮﺍ ﺯﻧﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺍﺣﻘﺎﻕ‬ ‫ﺣﻖ ﻣﻰ ﻓﺮﺳﺘﻴﺪ«؟! ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﺎﺭ ﺩﻳﮕﺮ ﺗﻬﺪﻳﺪ ﻛﺮﺩ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﻣﺘﻌﺮﺽ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﺷﻮﺩ ﻣﻮﺭﺩ ﻋﻘﺎﺏ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻭ ﻫﺮ ﻛﻪ ﺳﻜﻮﺕ‬ ‫ﻛﻨﺪ ﺩﺭ ﺍﻣﺎﻥ ﺍﺳﺖ‪.‬‬ ‫‪ .23‬ﺗﻮﺑﻴﺦ ﻣﺮﺩﻡ ﺍﺯ ﺳﻮﻯ ﺍﻡ ﺳﻠﻤﻪ‪ :‬ﺍﻡ ﺳﻠﻤﻪ ﻛﻪ ﺍﺯ ﺣﺠﺮﻩ ﻯ ﺧﻮﺩ ﺷﺎﻫﺪ ﺳﺨﻨﺎﻥ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩ‪ ،‬ﭼﻨﺪ ﺳﺨﻦ ﻣﺆﺛﺮ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩ ﻛﻪ ﺣﻘﺎً ﺩﺭ ﺧﻮﺭ‬ ‫ﺗﺤﺴﻴﻦ ﺑﻮﺩ‪ .‬ﺍﻭ ﺑﺎ ﺗﻌﺠﺐ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﻣﺜﻞ ﻓﺎﻃﻤﻪ ﭼﻨﻴﻦ ﺳﺨﻨﺎﻧﻰ ﮔﻔﺘﻪ ﻣﻰ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭ ﺩﺍﻣﺎﻥ ﺍﻧﺒﻴﺎ ﺑﺰﺭگ ﺷﺪﻩ‪ ،‬ﮔﻔﺖ‪» :‬ﭼﮕﻮﻧﻪ ﻣﻰ‬ ‫ﺷﻮﺩ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺭﺙ ﺭﺍ ﺑﺮ ﻓﺎﻃﻤﻪ ﺣﺮﺍﻡ ﻛﺮﺩﻩ ﻭﻟﻰ ﺑﻪ ﺍﻭ ﻧﮕﻔﺘﻪ ﺍﺳﺖ؟ ﻳﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﺍﻭ ﺁﻣﻮﺧﺘﻪ ﻭﻟﻰ ﺍﻭ‬ ‫ﻋﻤﺪ ًﺍ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻩ ﺍﺭﺙ ﺭﺍ ﻃﻠﺐ ﻣﻰ ﻛﻨﺪ؟! ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻳﻦ ﺑﺮﺧﻮﺭﺩ ﺷﻤﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ ﻭ ﺑﺰﻭﺩﻯ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ«‪.‬‬ ‫ﻧﺘﻴﺠﻪ ﻯ ﺳﺨﻨﺎﻥ ﺍﻡ ﺳﻠﻤﻪ ﺁﻥ ﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺳﺎﻝ ﺳﻬﻢ ﺍﻡ ﺳﻠﻤﻪ ﺭﺍ ﺍﺯ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻗﻄﻊ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .24‬ﻏﺪﻳﺮ ﺧﻢ ﺁﺧﺮﻳﻦ ﺍﺗﻤﺎﻡ ﺣﺠﺖ‪ :‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺑﺴﻮﻯ ﺧﺎﻧﻪ ﻛﻪ ﺩﺭ ﻓﺎﺻﻠﻪ ﻯ ﭼﻨﺪ ﻗﺪﻣﻰ ﺑﻮﺩ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺷﺨﺼﻰ ﺑﻪ ﻧﺎﻡ ﺭﺍﻓﻊ ﺩﺭ ﺑﻴﻦ ﺭﺍﻩ ﺑﻪ ﺣﻀﺮﺕ ﻋﺮﺽ ﻛﺮﺩ‪» :‬ﺍﮔﺮ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻗﺒﻞ ﺍﺯ ﺑﻴﻌﺖ ﺍﺑﻮﺑﻜﺮ ﻣﺮﺩﻡ ﺭﺍ ﻣﺘﻮﺟﻪ ﻣﻰ ﻛﺮﺩ ﻣﺎ ﺟﺰ ﺍﻭ ﺭﺍ‬ ‫ﻗﺒﻮﻝ ﻧﻤﻰ ﻛﺮﺩﻳﻢ«!! ﭘﻴﺪﺍ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺳﺎﺧﺘﮕﻰ ﻭ ﺑﻌﻨﻮﺍﻥ ﺳﻮژﻩ ﺩﺍﺩﻥ ﺑﺪﺳﺖ ﻣﺮﺩﻡ ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﺣﻀﺮﺕ ﺑﺎ ﻏﻀﺐ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪» :‬ﺩﻭﺭ ﺷﻮ ﻛﻪ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺑﻌﺪ ﺍﺯ ﻏﺪﻳﺮ ﺧﻢ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ﻋﺬﺭﻯ ﻭ ﺩﻟﻴﻠﻰ ﺑﺎﻗﻰ ﻧﮕﺬﺍﺷﺘﻪ ﺍﺳﺖ«!‬ ‫‪ .25‬ﺧﻄﺎﺏ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺳﭙﺲ ﺣﻀﺮﺕ ﺑﻪ ﻣﻨﺰﻝ ﺑﺎﺯﮔﺸﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﺘﻈﺮ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻭﻗﺘﻰ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﺷﺪﻧﺪ ﺭﻭ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻄﺎﻟﺒﻰ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﻧﻮﻋﻰ ﺩﺭﺩ ﺩﻝ ﻭ ﺍﻇﻬﺎﺭ ﻏﺼﻪ ﺑﺮﺍﻯ ﺁﺭﺍﻣﺶ ﺑﻮﺩ‪ ،‬ﭼﻪ ﺁﻧﻜﻪ ﺻﺎﺣﺐ‬ ‫ﺍﻳﻦ ﻣﺼﻴﺒﺖ ﻫﺮ ﺩﻭ ﺑﻮﺩﻧﺪ‪ .‬ﻟﺬﺍ ﺿﻤﻦ ﭼﻨﺪ ﺟﻤﻠﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺭﺳﺎﻧﺪ ﻛﻪ ﭼﻄﻮﺭ ﭼﻨﻴﻦ ﺩﺳﺖ ﺧﻮﺩ ﺭﺍ ﺑﺴﺘﻪ ﺍﻯ ﻭ ﺍﻳﻦ ﭘﺴﺮ ﺍﺑﻮﻗﺤﺎﻓﻪ ﺣﻖ ﻣﺮﺍ‬ ‫ﻏﺼﺐ ﻣﻰ ﻛﻨﺪ؟ ﻣﻰ ﺑﻴﻨﻰ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﻣﺨﺎﺻﻤﻪ ﺑﺎ ﻣﻦ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺑﺎ ﻣﻦ ﺑﻪ ﺗﻨﺪﻯ ﺳﺨﻦ ﻣﻰ ﮔﻮﻳﺪ؟ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﻫﻢ ﺑﻰ ﺗﻔﺎﻭﺗﻰ ﻧﺸﺎﻥ‬ ‫ﻣﻰ ﺩﻫﻨﺪ ﻭ ﻫﻤﮕﻰ ﺣﻖ ﻓﺎﻃﻤﻪ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﭼﺮﺍ ﺑﺎﻳﺪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺑﺎ ﺳﻴﻨﻪ ﺍﻯ ﭘﺮ ﺍﺯ ﻏﻀﺐ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺳﺨﻦ ﺑﮕﻮﻳﺪ ﻭ ﺑﺎﺯ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ ﺑﻪ ﺧﺎﻧﻪ ﺑﺎﺯ ﮔﺮﺩﺩ؟ ﺗﻮ ﻧﻴﺰ ﺩﺭ ﺷﺮﺍﺋﻄﻰ ﻫﺴﺘﻰ ﻛﻪ‬ ‫ﻧﻤﻰ ﺗﻮﺍﻧﻰ ﺍﺯ ﻣﻦ ﺩﻓﺎﻉ ﻛﻨﻰ ﻭ ﺑﺎﻻﺧﺮﻩ ﺍﺯ ﻫﻴﭻ ﺭﺍﻫﻰ ﻧﻤﻰ ﺗﻮﺍﻧﻢ ﺑﻪ ﺣﻖ ﺧﻮﺩ ﺩﺳﺖ ﻳﺎﺑﻢ‪ .‬ﺍﻯ ﻛﺎﺵ ﻗﺒﻞ ﺍﺯ ﭼﻨﻴﻦ ﺭﻭﺯﻯ ﻣﺮﺩﻩ ﺑﻮﺩﻡ‪ .‬ﻣﻦ ﻭﻇﻴﻔﻪ‬ ‫ﻯ ﺧﻮﺩ ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺗﻮ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻡ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭﺩ ﺩﻝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻛﻼﻡ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮﻭﺯ ﻣﻰ ﻛﺮﺩ‪ .‬ﻭ ﻫﺮ ﺩﻭ ﺑﺮﺍﻯ ﻳﻜﺪﻳﮕﺮ ﺳﺨﻦ ﺍﺯ ﻏﺼﻪ ﻫﺎ ﻣﻰ ﮔﻔﺘﻨﺪ‪.‬‬ ‫‪ .26‬ﻛﻼﻡ ﺗﺴﻠّﻰ ﺑﺨﺶ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﺁﺭﺍﻣﺶ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﺭﻭﺡ ﻋﻠﻰ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺑﻮﺩ ﺑﻪ ﺁﻧﺤﻀﺮﺕ ﺗﺴﻠّﻰ ﺩﺍﺩ ﻭ ﺁﻩ ﺩﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩ ﻛﻪ ﻣﻦ ﻧﻴﺰ ﺁﻧﭽﻪ ﻗﺪﺭﺕ ﺩﺍﺭﻡ ﻛﻮﺗﺎﻫﻰ ﻧﻤﻰ ﻛﻨﻢ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﻪ ﺁﻧﭽﻪ ﭘﻴﺶ‬ ‫ﺁﻳﺪ ﺑﺎﻳﺪ ﺻﺒﺮ ﻛﺮﺩ ﻭ ﺑﻪ ﺣﺴﺎﺏ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻪ ﺣﺴﺎﺏ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﮔﺬﺍﺭﻡ ﻭ ﺁﺭﺍﻡ ﮔﺮﻓﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .27‬ﺧﻄﺎﺏ ﺑﻪ ﺯﻧﺎﻥ ﻋﻴﺎﺩﺕ ﻛﻨﻨﺪﻩ‪ :‬ﭘﺲ ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺯﻧﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻋﻴﺎﺩﺕ ﻧﺰﺩ ﺣﻀﺮﺕ ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪:‬‬ ‫ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﺣﺎﻟﺘﺎﻥ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﺣﻀﺮﺕ ﺗﻨﻔﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﭼﻨﻴﻦ ﻣﺴﻠﻤﺎﻧﺎﻧﻰ ﺍﻋﻼﻡ ﺩﺍﺷﺘﻨﺪ ﻭ ﺻﺮﺍﺣﺘﺎً ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﺍﻛﻨﻮﻥ ﭼﻪ ﻭﻗﺖ ﻋﻴﺎﺩﺕ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮ ﺍﺯ ﻣﺮﺩﺍﻥ ﺷﻤﺎ ﻭ ﺑﺎ ﺷﻤﺎ ﺑﻮﺩﻥ ﻣﺘﻨﻔﺮﻡ ﻭ ﺭﺍﻩ ﺑﺎﺯﮔﺸﺖ ﻧﻴﺴﺖ؟‬ ‫ﻦ ﺩﻝِ ﺑﺮ ﺑﺎﻃﻞ ﺩﻭﺧﺘﻪ ﻯ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩﻳﺪ‪ .‬ﺳﭙﺲ ﻧﻔﺮﻳﻦ ﺑﺮ ﺁﻧﺎﻥ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﻧﺸﺎﻥ ﻧﻨﮓ ﻭ ﺑﻰ‬ ‫ﺍﻣﺘﺤﺎﻥ ﻋﺠﻴﺒﻰ ﺩﺍﺩﻳﺪ ﻭ ﭼﻪ ﺯﻭﺩ ﺑﺎﻃ ِ‬ ‫ﺁﺑﺮﻭﺋﻰ ﺭﺍ ﺑﺮ ﭘﻴﺸﺎﻧﻰ ﺁﻧﺎﻥ ﺯﺩﻧﺪ‪ ،‬ﻭ ﺁﻳﻨﺪﻩ ﺍﻯ ﻇﻠﻤﺎﻧﻰ ﻛﻪ ﺧﻮﺩ ﻭ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺷﺎﻥ ﺧﻮﻥ ﺗﺎﺯﻩ ﻭ ﺳﻢ ﻛﺸﻨﺪﻩ ﺍﺯ ﺁﻥ ﺩﺭ ﺭﻭﺡ ﻭ ﺟﺎﻧﺸﺎﻥ ﺑﺮﻳﺰﻧﺪ‬ ‫ﻭ ﻏﻠﺒﻪ ﻯ ﻣﺘﺠﺎﻭﺯﻳﻦ ﻭ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺩﺍﺋﻤﻰ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﻭ ﺑﺮ ﺣﺎﻝ ﻧﺴﻠﻬﺎﻯ ﻣﺴﻠﻤﻴﻦ ﺍﻓﺴﻮﺱ ﺧﻮﺭﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪ‪ ،‬ﻭ ﻣﺘﻦ ﻛﺎﻣﻞ ﻭ ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﺁﻥ ﺩﺭ ﺑﺨﺸﻬﺎﻯ ﻫﻔﺘﻢ ﻭ ﻫﺸﺘﻢ‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺑﺨﺎﻃﺮ ﺳﭙﺮﺩﻥ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﻯ ﻣﺨﺘﺼﺮ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﻨﻮﻋﻰ ﺣﻀﻮﺭ ﺩﺭ ﺁﻥ ﻣﺠﻠﺲ ﺗﻠﻘﻰ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺗﺠﺪﻳﺪ ﻋﻬﺪﻯ ﺑﺎ‬ ‫ﺭﻭﺯﻫﺎﻯ ﭘﺮ ﺗﻼﻃﻢ ﻣﻈﻠﻮﻣﻴﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺑﺎﺷﺪ‪.‬‬

‫ﺟﻤﻊ ﺑﻨﺪﻯ ﻭ ﺗﻠﺨﻴﺺ ﺩﻟﻴﻠﻬﺎﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻏﺎﺻﺐ ﻓﺪﻙ‬ ‫ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻛﻪ ﻳﻚ ﻣﺤﺎﻛﻤﻪ ﻯ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﻣﻄﺮﺡ ﺷﺪﻩ ﺑﻮﺩ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﻣﻔﺼﻞ ﻭ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺍﻯ ﺍﺯ ﺳﻮﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﻣﻄﺮﺡ ﺷﺪ ﻭ ﺑﻘﺪﺭﻯ ﺩﻗﻴﻖ ﻋﻤﻞ ﺷﺪ ﻛﻪ ﺗﺎ ﺁﺧﺮ ﺭﻭﺯﮔﺎﺭ‪ ،‬ﻫﺮ ﻛﺲ ﺁﻧﻬﺎ ﺭﺍ ﺑﺸﻨﻮﺩ ﻭ ﺩﺭ ﺻﺪﺩ ﻗﻀﺎﻭﺕ ﺑﺎﺷﺪ ﺑﺘﻮﺍﻧﺪ ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭﻳﺎﺑﺪ‪.‬‬

‫ﻗﻀﺎﻭﺕ ﺟﻬﺎﻧﻰ‬ ‫ﻧﻜﺘﻪ ﻯ ﺑﺴﻴﺎﺭ ﻇﺮﻳﻒ ﺩﺭ ﺍﻳﻦ ﺩﻟﻴﻠﻬﺎ ﻭ ﺍﺗﻤﺎﻡ ﺣﺠﺘﻬﺎ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻗﺎﺿﻴﺎﻥ ﻣﺨﺘﻠﻔﻰ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﻧﻈﺮ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ ﻫﻢ ﺟﻨﺒﻪ ﻯ ﺩﻳﻨﻰ ﻭ ﻫﻢ ﺟﻬﺖ ﻗﺎﻧﻮﻧﻰ ﻭ ﻫﻢ ﺟﻨﺒﻪ ﻯ ﺍﺧﻼﻗﻰ ﻭ ﻭﺟﺪﺍﻧﻰ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻭ ﻫﺮ ﻳﻚ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺩﺭ ﻣﻌﺮﺽ‬ ‫ﻗﻀﺎﻭﺕ ﺟﻬﺎﻧﻴﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﻛﻪ ﺍﮔﺮ ﻣﺨﺎﻃﺒﺎﻥ ﻭ ﺣﺎﺿﺮﺍﻥ ﺍﻳﻦ ﺩﺍﺩﮔﺎﻩ‪ ،‬ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻌﺘﻘﺪ ﺑﻪ ﮔﻔﺘﺎﺭ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﻣﺒﺎﻧﻰ ﺍﻋﺘﻘﺎﺩﻯ ﺻﺤﻴﺢ ﺩﺍﺭﻧﺪ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ‬ ‫ﺧﺎﺹ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺭﺍ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﻣﺤﻜﻮﻣﻴﺖ ﺧﺼﻢ ﺭﺍ ﺑﺒﻴﻨﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺍﺻﻮﻝ ﻗﻀﺎﻭﺕ ﺍﺳﻼﻣﻰ ﺭﺍ ﻛﻪ ﺗﻘﺮﻳﺒﺎً ﺑﻴﻦ ﺍﻗﻮﺍﻡ ﻭ ﻣﻠﻞ‬ ‫ﺟﻬﺎﻥ ﻣﺸﺎﺑﻪ ﺍﺳﺖ ﻗﺒﻮﻝ ﺩﺍﺭﻧﺪ ﺑﺎﺯ ﻣﺤﻜﻮﻣﻴﺖ ﺧﺼﻢ ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺷﻴﻌﻪ ﻧﺒﺎﺷﻨﺪ ﻭ ﻳﺎ ﺣﺘﻰ ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﺷﻨﺪ‪.‬‬ ‫ﺩﺭ ﺩﺭﺟﻪ ﻯ ﻧﻬﺎﻳﻰ ﺍﮔﺮ ﻓﻘﻂ ﭘﺎﻳﺒﻨﺪ ﺑﻪ ﻣﺒﺎﻧﻰ ﺍﺧﻼﻗﻰ ﻫﺴﺘﻨﺪ ﻭ ﻻ ﺍﻗﻞ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍﺭﻯ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ﺑﺎﺯ ﻣﺤﻜﻮﻣﻴﺖ ﺧﺼﻢ ﺭﺍ ﺑﺒﻴﻨﻨﺪ‬ ‫ﻭ ﺣﻜﻢ ﻛﻨﻨﺪ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺍﻧﺠﺎﻡ ﺷﺪ ﺍﺯ ﻧﻈﺮ ﻣﺮﺍﻋﺎﺕ ﺍﻧﺼﺎﻑ ﻭ ﻣﺮﻭ‪‬ﺕ ﻭ ﻋﻮﺍﻃﻒ ﺍﺟﺘﻤﺎﻋﻰ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﻣﻠﻞ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍﺳﺖ‬ ‫ﺧﻼﻑ ﻣﺒﺎﻧﻰ ﺍﻧﺴﺎﻧﻴﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺪﻯ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﺑﺸﺮﻯ ﺑﺮﺍﺣﺘﻰ ﻣﻰ ﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻣﺤﻜﻮﻡ ﻛﻨﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۶۶‬‬

‫ﺗﻨﻈﻴﻢ ﻭ ﺩﺳﺘﻪ ﺑﻨﺪﻯ ﺍﺣﺘﺠﺎﺟﺎﺕ‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺩﺭ ﺣﻴﻦ ﺻﺤﺒﺖ‪ ،‬ﺗﻘﺪﻳﻢ ﻭ ﺗﺄﺧﻴﺮ ﻣﻄﺎﻟﺐ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﻣﺠﻠﺲ ﻭ ﺣﺎﻟﺖ ﺭﻭﺣﻰ ﺣﺎﻛﻢ ﺑﺮ ﺁﻥ ﺗﻨﻈﻴﻢ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺟﻨﺒﻪ ﻫﺎﻯ‬ ‫ﺍﻋﺘﻘﺎﺩﻯ‪ ،‬ﻗﺎﻧﻮﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﺩﺭ ﻛﻼﻡ ﺣﻀﺮﺕ ﺑﻄﻮﺭ ﺟﺪﺍﮔﺎﻧﻪ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺘﻰ ﻛﻪ ﺫﻛﺮ ﻫﺮ ﻣﻄﻠﺒﻰ ﻟﺰﻭﻡ ﺩﺍﺷﺘﻪ ﺁﻧﺮﺍ ﻣﻄﺮﺡ ﻣﻰ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻫﻤﻪ ﻯ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺩﺭ ﻳﻚ ﻣﺠﻠﺲ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺣﻀﺮﺕ ﭼﻨﺪﻳﻦ ﻣﺮﺣﻠﻪ ﺑﺮﺍﻯ ﻓﺪﻙ ﺑﻪ ﻣﺨﺎﺻﻤﻪ ﺭﻓﺘﻨﺪ ﻭ ﻫﺮ ﻳﻚ‬ ‫ﺍﺯ ﻧﻈﺮ ﺷﺮﺍﻳﻂ ﺣﺎﻟﺖ ﺧﺎﺻﻰ ﺩﺍﺷﺖ‪ .‬ﻳﻚ ﻣﻮﺭﺩ ﻣﺠﻠﺲ ﻋﻤﻮﻣﻰ ﻭ ﺩﺭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻭ ﻣﻮﺭﺩﻯ ﺩﻳﮕﺮ ﻓﻘﻂ ﺑﺎ ﺣﻀﻮﺭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ‬ ‫ﺍﺻﺤﺎﺏ ﺧﺎﺻﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﮔﺎﻫﻰ ﺩﻳﮕﺮ ﺍﺑﻮﺑﻜﺮ ﻳﺎ ﻋﻤﺮ ﻫﺮ ﻳﻚ ﺑﻪ ﺗﻨﻬﺎﻳﻰ ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺯﻣﺎﻧﻰ ﺩﻳﮕﺮ ﻓﻘﻂ ﻣﺮﺩﻡ ﻫﺴﺘﻨﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻗﺴﻤﺖ ﺍﻧﺠﺎﻡ‬ ‫ﺷﺪﻩ‪ ،‬ﺗﻔﻜﻴﻚ ﻭ ﺩﺳﺘﻪ ﺑﻨﺪﻯ ﻣﻄﺎﻟﺐ ﺍﺳﺖ ﺗﺎ ﺗﻮﺍﻧﺴﺘﻪ ﺑﺎﺷﻴﻢ ﺩﻭﺭﻩ ﻯ ﻛﺎﻣﻠﻰ ﺍﺯ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺭﺍ‬ ‫ﺗﻘﺪﻳﻢ ﻧﻤﺎﻳﻴﻢ ﻭ ﺷﻴﻌﻪ ﻯ ﺁﻧﺤﻀﺮﺕ ﺑﺘﻮﺍﻧﺪ ﻳﻜﺪﻭﺭﻩ ﻯ ﺟﻤﻊ ﺑﻨﺪﻯ ﺷﺪﻩ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺨﺎﻃﺮ ﺑﺴﭙﺎﺭﺩ ﻭ ﻫﺮ ﻛﺲ ﻣﻰ ﺧﻮﺍﻫﺪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻗﻀﺎﻭﺕ‬ ‫ﻛﻨﺪ ﻫﻤﻪ ﻯ ﻣﻄﺎﻟﺐ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ‬ ‫ﺁﻥ ﺭﻭﺯ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﺍﻋﺘﻘﺎﺩﻯ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﮔﺬﺍﺷﺖ ﻛﻪ ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﻣﻌﺘﻘﺪ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺍﺳﻼﻡ‬ ‫ﻳﻚ ﻣﻌﻨﻰ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺷﺖ ﻭ ﺁﻥ ﻫﻢ ﺩﻳﻨﻰ ﺑﻮﺩ ﻛﻪ ﻭﻻﻳﺖ ﻭ ﻣﺤﺒﺖ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺟﺰء ﻻﻳﻨﻔﻚ ﺁﻥ ﺗﻠﻘﻰ ﺷﻮﺩ‪ .‬ﻫﻴﭻ ﺍﺧﺘﻼﻓﻰ ﺑﻴﻦ‬ ‫ﻣﺴﻠﻤﻴﻦ ﻧﺒﻮﺩ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﻯ ﺍﻫﻞ ﺑﻴﺖ ﻫﻨﻮﺯ ﺳﻮﺯﺍﻧﺪﻩ ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﺑﺎ ﺣﻤﻠﻪ ﺑﻪ ﺧﺎﻧﻪ ﻯ ﻭﺣﻰ ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ ﺁﻧﺤﻀﺮﺕ‪ ،‬ﻣﺮﺩﻡ ﺩﻭ ﺩﺳﺘﻪ ﺷﺪﻧﺪ‪.‬‬ ‫ﻋﺪﻩ ﺍﻯ ﺑﻴﺮﻭﻥ ﺩﺭِ ﺧﺎﻧﻪ ﺟﺰء ﺣﻤﻠﻪ ﻛﻨﻨﺪﮔﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﻋﺪﻩ ﺍﻯ ﺩﺍﺧﻞ ﺧﺎﻧﻪ ﻣﺪﺍﻓﻊ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎﻧﺪﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻧﻤﻮﺩ ﻋﻤﻠﻰ‬ ‫ﻻﺯﻣﻪ ﻯ ﻳﻚ ﺍﻋﺘﻘﺎﺩ ﺑﺎﻃﻨﻰ ﻧﺴﺒﺖ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﺷﻜﺎﻑ ﺍﻋﺘﻘﺎﺩﻯ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺧﻄﺎﺏ ﺧﻮﺩ‪ ،‬ﺩﻭ ﺩﺳﺘﻪ ﻛﺮﺩﻧﺪ‪ .‬ﻳﻜﻰ ﺁﻧﺎﻧﻜﻪ ﺑﺮ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺗﺒﻴﻴﻦ ﺷﺪﻩ ﺍﺯ‬ ‫ﺳﻮﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﭘﺎ ﺑﺮ ﺟﺎ ﻫﺴﺘﻨﺪ ﻭ ﺩﻳﮕﺮ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺩﺳﺖ ﻛﺸﻴﺪﻩ ﻭ ﻣﺮﺗﺪ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﺩﻳﻦ ﺟﺪﻳﺪﻯ ﻛﻪ ﻣﻘﺎﻡ ﻋﺼﻤﺖ‬ ‫ﻫﻴﭻ ﻧﻘﺸﻰ ﺩﺭ ﺁﻥ ﻧﺪﺍﺭﺩ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻗﺴﻤﺖ ﺫﻛﺮ ﻣﻰ ﺷﻮﺩ ﻣﺤﻜﻮﻡ ﻛﺮﺩﻥ ﻣﺮﺩﻡ ﺍﺯ ﺟﻬﺎﺕ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﺍﻗﺮﺍﺭ ﮔﺮﻓﺘﻦ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ‬ ‫ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻦ ﺍﺯ ﻣﺒﺎﻧﻰ ﺍﺻﻴﻞ ﺍﻋﺘﻘﺎﺩﻯ ﺍﺳﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺁﻧﭽﻪ ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺨﺘﻠﻒ ﻛﻼﻡ ﺣﻀﺮﺕ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺁﻣﺪﻩ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫ﻓﺎﻃﻤﺔ ﺳﻴﺪﺓ ﻧﺴﺎء ﺍﻫﻞ ﺍﻟﺠﻨّﺔ‬ ‫ﺣﻀﺮﺕ ﺍﺑﺘﺪﺍ ﺑﺎﻻﺗﺮﻳﻦ ﻓﻀﻴﻠﺖ ﺧﻮﺩ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪» :‬ﻓﺎﻃﻤﻪ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺳﺖ«‪.‬‬ ‫ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﻣﻌﻨﺎﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﺰء ﭼﻨﺪ ﻧﻔﺮﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻭﻟﻴﻦ ﻣﺮﺗﺒﻪ ﻯ ﺧﻠﻘﺖ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﺑﻬﺸﺖ ﻛﻪ‬ ‫ﻧﺘﻴﺠﻪ ﻯ ﺧﻮﺑﻴﻬﺎ ﺩﺭ ﺩﻧﻴﺎﺳﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻭﻗﺘﻰ ﺳﻴﺪﻩ ﻯ ﺑﺎﻧﻮﺍﻥ ﺑﻬﺸﺖ ﻣﻰ ﮔﻮﻳﺪ »ﻓﺪﻙ ﺍﺯ ﺁﻥ ﻣﻦ ﺍﺳﺖ« ﺍﺣﺘﻤﺎﻝ ﺍﻳﻦ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺭﺍﺳﺖ‬ ‫ﻧﮕﻮﻳﺪ؟! ﺍﮔﺮ ﺳﺨﻦ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﺮﺗﺒﻪ ﻯ ﺍﻭﻝ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﻧﭙﺬﻳﺮﻳﻢ ﻭ ﺍﺯ ﺍﻭ ﺷﺎﻫﺪ ﺑﺨﻮﺍﻫﻴﻢ ﺩﺭ ﻭﺍﻗﻊ ﺍﻭ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺳﻴﺪﻩ ﻯ ﺯﻧﺎﻥ ﺑﻬﺸﺖ‬ ‫ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﻢ‪ .‬ﻭ ﻛﺴﻰ ﺍﮔﺮ ﻭﺍﻗﻌ ًﺎ ﺍﺯ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﺧﻮﺩ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻣﻰ ﻛﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﻨﺎ ﺑﺎﺷﺪ ﻣﺎ ﺍﺯ ﭼﻨﻴﻦ ﺷﺨﺼﻴﺘﻰ ﺷﺎﻫﺪ‬ ‫ﺑﺨﻮﺍﻫﻴﻢ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﺩﺭ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﻛﻪ ﻣﻌﺎﺭﻑ ﺩﻳﻨﻰ ﻣﺎﻥ ﺍﺳﺖ ﺑﺮ ﺍﻭ ﺍﻋﺘﻤﺎﺩ ﻛﻨﻴﻢ؟‬ ‫ﺍﻧﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻠﱠﻪ ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﻭ ﻳﻄﻬﺮﻛﻢ ﺗﻄﻬﻴﺮ ًﺍ‬ ‫ﺣﻀﺮﺕ ﺑﺎ ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ ﻣﻘﺎﻡ ﺩﻳﮕﺮﻯ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺨﺼﻮﺹ ﺍﻳﺸﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﻛﻪ ﺁﻳﺎ ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ ﺩﻻﻟﺖ ﺑﺮ ﻋﺼﻤﺖ‬ ‫ﻣﻄﻠﻖ ﻧﻤﻰ ﻛﻨﺪ؟ ﺁﻳﺎ ﺍﻳﻦ ﺁﻳﻪ ﻯ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﻧﻴﺴﺖ؟ ﺁﻳﺎ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺎ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺍﺳﺖ؟ ﺍﮔﺮ ﺍﻳﻦ ﺳﻪ ﺳﺆﺍﻝ ﺭﺍ ﭘﺎﺳﺦ ﻣﺜﺒﺖ ﻣﻰ ﺩﻫﻴﺪ ﻭ‬ ‫ﺑﺎ ﺍﻗﺮﺍﺭ ﺑﻪ ﻋﺼﻤﺖ ﻣﺎ ﺑﺎﺯ ﻫﻢ ﺳﺨﻦ ﻣﺎ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻰ ﻛﻨﻴﺪ‪ ،‬ﭘﺲ ﭼﻪ ﺍﺭﺯﺷﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰ ﻣﺎﻧﺪ‪.‬‬

‫ﺭﺩ ﺳﺨﻦ ﻣﻌﺼﻮﻡ ﻛﻔﺮ ﺍﺳﺖ‬ ‫ﺩﺭ ﻣﺮﺣﻠﻪ ﻯ ﺑﻌﺪ ﺣﻀﺮﺕ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺍﮔﺮ ﺷﻤﺎ ﺳﺨﻦ ﻣﺎ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﻨﻴﺪ ﻭ ﺍﺯ ﻣﺎ ﺷﺎﻫﺪ ﺑﺨﻮﺍﻫﻴﺪ ﺩﺭ ﻭﺍﻗﻊ ﺷﻬﺎﺩﺕ ﺧﺪﺍ‬ ‫ﺭﺍ ﺭﺩ ﻛﺮﺩﻩ ﺍﻳﺪ ﻭ ﺩﺭ ﭘﻰ ﺷﻬﺎﺩﺕ ﻣﺮﺩﻡ ﻫﺴﺘﻴﺪ ﻭ ﺷﻜﻰ ﻧﻴﺴﺖ ﻛﻪ ﺭﺩ ﺳﺨﻦ ﺧﺪﺍ ﻣﺴﺎﻭﻯ ﺑﺎ ﻛﻔﺮ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﺑﻨﺎ ﺑﺎﺷﺪ ﻛﻪ ﺍﺭﺯﺵ »ﻋﺼﻤﺖ« ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻯ ﻗﺒﻮﻝ ﺳﺨﻨﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﻗﻄﻌﻪ ﺯﻣﻴﻨﻰ ﻫﻢ ﻣﺆﺛﺮ ﻧﺒﺎﺷﺪ‪ ،‬ﭘﺲ ﺗﻜﻠﻴﻒ ﻣﻌﺎﺭﻑ ﺩﻳﻦ ﻛﻪ ﺑﺎ ﺿﻤﺎﻧﺖ‬ ‫ﻋﺼﻤﺖ ﺍﺯ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻪ ﻣﺎ ﻣﻰ ﺭﺳﺪ ﭼﻪ ﻣﻰ ﺷﻮﺩ؟ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺁﻳﻪ ﺗﻄﻬﻴﺮ ﻣﺤﻞ ﺍﺷﻜﺎﻝ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﮔﺮﻧﻪ ﻣﺠﺮﺩ ﺍﻋﺘﻘﺎﺩ ﺑﻪ‬ ‫ﻋﺼﻤﺖ ﻧﻴﺎﺯ ﺑﻪ ﻫﻴﭻ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ‪ .‬ﻫﺮ ﺳﺨﻨﻰ ﺍﺯ ﻟﺴﺎﻥ ﻣﻌﺼﻮﻡ ﺩﺭ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﺻﺎﺩﺭ ﺷﻮﺩ ﺣﺠﺖ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺍﺳﺖ ﻭ ﻫﻴﭽﻜﺲ ﺣﻖ‬ ‫ﻧﺪﺍﺭﺩ ﺩﺭ ﺁﻥ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺷﻜﻰ ﭘﻴﺪﺍ ﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﺨﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻦ ﻣﺴﺎﻭﻯ ﺑﺎ ﻛﻔﺮ ﻭ ﺍﺭﺗﺪﺍﺩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺻﺮﻳﺢ‬ ‫ﻛﻼﻡ ﺧﻮﺩ ﺁﻧﺤﻀﺮﺕ ﺍﺳﺖ‪.‬‬

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‫ﭘﺬﻳﺮﻓﺘﻦ ﺳﺨﻦ ﺑﺮ ﻋﻠﻴﻪ ﻣﻌﺼﻮﻡ ﻛﻔﺮ ﺍﺳﺖ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺁﺧﺮﻳﻦ ﻣﺮﺣﻠﻪ ﻯ ﺳﺨﻦ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﻨﺪ ﺍﺯ ﺁﻧﺎﻥ ﭼﻨﻴﻦ ﺍﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﺑﺮ ﻋﻠﻴﻪ ﻣﻦ ﺷﻬﺎﺩﺗﻰ ﻧﺎﺭﻭﺍ‬ ‫ﺩﻫﺪ ﺁﻳﺎ ﺑﺮ ﻣﻦ ﺣﺪ ﺟﺎﺭﻯ ﻣﻰ ﻛﻨﻴﺪ؟ ﺩﺷﻤﻦ ﻧﺎﺷﻴﺎﻧﻪ ﺟﻮﺍﺏ ﻣﺜﺒﺖ ﺩﺍﺩ‪ ،‬ﻭ ﺣﻀﺮﺕ ﻓﻮﺭ ًﺍ ﻓﺮﻣﻮﺩ‪ :‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻛﺎﻓﺮ ﻣﻰ ﺷﻮﻯ‪ ،‬ﺯﻳﺮﺍ ﺷﻬﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ‬ ‫ﺑﻪ ﻃﻬﺎﺭﺕ ﻭ ﻋﺼﻤﺖ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﺍ ﺭﺩ ﻛﺮﺩﻩ ﺍﻯ ﻭ ﺷﻬﺎﺩﺕ ﻣﺨﻠﻮﻕ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻯ‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﻛﻪ ﺷﻬﺎﺩﺕ ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﻭ ﻣﺎﻟﻚ‬ ‫ﺑﻦ ﺍﻭﺱ ﺑﻦ ﺣﺪﺛﺎﻥ ﺭﺍ ﺑﺮ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻮﻝ ﻣﻰ ﻛﻨﻰ ﻭ ﮔﻔﺘﻪ ﻣﺮﺍ ﺭﺩ ﻣﻰ ﻛﻨﻰ ﻛﺎﻓﺮ ﺷﺪﻩ ﺍﻯ ﻭ ﺳﺨﻦ ﺧﺪﺍ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺍﻯ‪.‬‬

‫ﻣﺨﺎﻟﻔﺖ ﺻﺮﻳﺢ ﻭ ﻋﻤﺪﻯ ﺑﺎ ﻗﺮﺁﻥ‬ ‫ﻳﻜﻰ ﺍﺯ ﺍﻭ‪‬ﻟﻴﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻫﺮ ﻣﺴﻠﻤﺎﻥ ﺍﺣﺘﺮﺍﻡ ﻟﺴﺎﻧﻰ ﻭ ﻋﻤﻠﻰ ﻧﺴﺒﺖ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﻗﺒﻮﻝ ﺳﻨﺪﻳ‪‬ﺖ ﺁﻥ ﺑﻌﻨﻮﺍﻥ ﻛﻼﻡ ﺧﺪﺍﻭﻧﺪ ﻭ ﻗﺎﻧﻮﻥ ﻧﺎﻣﻪ ﻯ ﺩﺍﺋﻤﻰ‬ ‫ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺯﺑﺎﻥ ﺧﻮﺩ ﻏﺎﺻﺒﻴﻦ ﺍﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻋﻤﺪ ًﺍ ﺑﺎ ﺻﺮﻳﺢ ﭼﻨﺪ ﺁﻳﻪ ﻯ ﻗﺮﺁﻥ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻋﺒﺎﺭﺗﻨﺪ‬ ‫ﺍﺯ‪ :‬ﺁﻳﻪ ﻯ ﺫﺍﺍﻟﻘﺮﺑﻰ‪ ،‬ﺁﻳﻪ ﺗﻄﻬﻴﺮ‪ ،‬ﺁﻳﺎﺕ ﺍﺭﺙ ﻭ ﺁﻳﺎﺕ ﺍﺭﺙ ﺍﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭ ﺍﻳﻦ ﺿﺪ‪‬ﻳﺖ ﺑﺎ ﻗﺮﺁﻥ ﻭ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻣﻌﺘﺒﺮﺗﺮﻳﻦ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺟﺰ ﻛﻔﺮ ﻭ ﺍﺭﺗﺪﺍﺩ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻠﻘّﻰ ﺷﻮﺩ‪.‬‬ ‫ﻣﺨﺎﻟﻔﺖ ﺻﺮﻳﺢ ﻭ ﻋﻤﺪﻯ ﺑﺎ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺍﺯ ﻧﻈﺮ ﻫﻤﻪ ﻯ ﻣﺴﻠﻤﻴﻦ ﺍﺭﺯﺵ ﻭﺍﻻﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻌﻨﻮﺍﻥ ﺍﻭ‪‬ﻝ ﺷﺨﺺ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‪ ،‬ﺟﺰء ﻣﻌﺘﻘﺪﺍﺕ ﻗﻄﻌﻰ ﺍﺳﺖ‪ .‬ﮔﻔﺘﺎﺭ ﻭ ﺭﻓﺘﺎﺭ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻫﻢ ﻣﺴﺘﻨﺪ ﺑﻪ ﻭﺣﻰ ﺍﺳﺖ ﻭ ﻣﻘﺎﻡ »ﻭ ﻻﻳﻨﻄﻖ ﻋﻦ ﺍﻟﻬﻮﻯ‪ ،‬ﺍﻥ ﻫﻮ ﺍﻟّﺎ ﻭﺣﻰ ﻳﻮﺣﻰ« ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺩﺭ‬ ‫ﭼﻨﺪ ﻧﻘﻄﻪ ﻯ ﻭﺍﺿﺢ ﺳﺨﻦ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻮﺭﺩ ﻣﺨﺎﻟﻔﺖ ﺻﺮﻳﺢ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪:‬‬ ‫ﻳﻜﻰ ﻏﺼﺐ ﺍﻋﻄﺎﻳﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻛﻪ ﻃﻰ ﻣﺎﺟﺮﺍﻯ ﻣﻔﺼﻠﻰ ﺍﻧﺠﺎﻡ ﺷﺪ ﻭ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﻣﺘﻮﺟﻪ ﺁﻥ ﺷﺪﻧﺪ‬ ‫ﻭ ﻛﺴﻰ ﺑﻰ ﺍﻃﻼﻉ ﻧﻤﺎﻧﺪ‪ .‬ﻏﺼﺐ ﻓﺪﻙ ﺩﺭ ﻭﺍﻗﻊ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻦ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺼﻮﺭﺕ ﻭﻗﻴﺤﺎﻧﻪ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﻣﺴﻠﻤﺎﻧﻰ‬ ‫ﻧﺎﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺳﺨﻦ ﺁﻧﺤﻀﺮﺕ ﻛﻪ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩ‪» :‬ﻓﺎﻃﻤﺔ ﺳﻴﺪﺓ ﻧﺴﺎء ﺍﻫﻞ ﺍﻟﺠﻨﺔ« ﻭ ﻧﻴﺰ »ﺍﻡ ﺍﻳﻤﻦ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻫﻞ ﺍﻟﺠﻨﺔ«‬ ‫ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﺻﻴﻞ ﻳﻚ ﻣﺴﻠﻤﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮﺵ ﺍﺳﺖ‪.‬‬ ‫ﺷﻤﺎ ﻋﺎﻡ ﻭ ﺧﺎﺹ ﻗﺮﺁﻥ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻭ ﻋﻠﻰ ﻣﻰ ﺩﺍﻧﻴﺪ؟‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﺗﺸﺨﻴﺺ ﻣﻌﺎﺭﻑ ﺩﻳﻦ ﻣﻘﺎﻡ ﺍﻭ‪‬ﻝ ﺭﺍ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺑﺎﺏ ﻣﺪﻳﻨﻪ ﻯ ﻋﻠﻢ ﺍﻭ ﻳﻌﻨﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺍﺷﺘﻨﺪ‪،‬‬ ‫ﻓﺮﺿﺎً ﺍﮔﺮ ﻣﺮﺩﻡ ﻭﺍﻗﻌ ًﺎ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺷﻜﻰ ﺩﺍﺭﻧﺪ ﻭ ﺍﺑﻬﺎﻣﻰ ﺑﺮﺍﻳﺸﺎﻥ ﭘﻴﺶ ﺁﻣﺪﻩ ﮔﻔﺘﺎﺭ ﻭ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺣﻀﻮﺭ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﺍﻋﻄﺎﻯ ﻓﺪﻙ ﻭ ﻧﻴﺰ ﻏﺼﺐ ﺁﻥ ﺑﻬﺘﺮﻳﻦ ﻭﺳﻴﻠﻪ ﺑﺮﺍﻯ ﺭﻓﻊ ﻫﺮ ﺍﺑﻬﺎﻣﻰ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﺩﺭ ﺟﺎﻳﻰ ﻛﻪ ﻋﺎﻟ‪‬ﻢ ﺍﻣ‪‬ﺖ‬ ‫ﺣﻀﻮﺭ ﺩﺍﺭﺩ ﺟﺎﻳﻰ ﺑﺮﺍﻯ ﻋﺮﺽ ﺍﻧﺪﺍﻡ ﺟﺎﻫﻠﻴﻦ ﻣﻰ ﻣﺎﻧﺪ؟‬ ‫ﺁﻳﺎ ﻋﺎﻡ ﻭ ﺧﺎﺹ ﻗﺮﺁﻥ ﺭﺍ ﻛﺴﻰ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻬﺘﺮ ﺗﺸﺨﻴﺺ ﻣﻰ ﺩﻫﺪ؟ ﺁﻳﺎ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻣﻄﺎﻟﺒﻰ ﺍﺯ ﻗﺮﺁﻥ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﺩﻭ‬ ‫ﻣﻘﺎﻡ ﺍﻭﻝ ﻋﻠﻢ ﺩﺭ ﺩﻳﻦ ﻣﺎ ﻧﻔﻬﻤﻴﺪﻧﺪ؟ ﺁﻳﺎ ﺳﺎﺑﻘﻪ ﻯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻛﻮﭼﻜﺘﺮﻳﻦ ﻧﺸﺎﻧﻰ ﺍﺯ ﻋﻠﻢ ﺩﺍﺭﺩ؟ ﺁﻳﺎ ﺑﻪ ﺍﻗﺮﺍﺭ ﺧﻮﺩ ﺍﻭ ﺯﻧﺎﻥ ﭘﺸﺖ ﭘﺮﺩﻩ ﺍﺯ ﺍﻭ‬ ‫ﻋﺎﻟﻤﺘﺮ ﻧﻴﺴﺘﻨﺪ؟‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺟﻤﺎﻉ ﺍﻣﺖ ﺍﺭﺯﺵ ﺩﻳﻨﻰ ﻧﺪﺍﺭﺩ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﻣﺠﺒﻮﺭ ﺑﻮﺩﻧﺪ ﺭﺳﻤ ًﺎ ﺍﺭﺗﺒﺎﻁ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻗﺮﺁﻥ ﻭ ﺣﺪﻳﺚ ﻗﻄﻊ ﻛﻨﻨﺪ ﺟﺎﻯ ﺧﺎﻟﻰ ﺁﻥ ﺭﺍ ﺑﺎ ﺍﺟﻤﺎﻉ ﭘﺮ ﻛﺮﺩﻧﺪ ﺗﺎ ﻫﺮﮔﺎﻩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ‬ ‫ﺑﺪﻋﺖ ﻳﺎ ﺣﻖ ﻛﺸﻰ ﺩﺍﺷﺘﻨﺪ ﺑﺎ ﺑﻪ ﻣﻴﺎﻥ ﺁﻭﺭﺩﻥ ﺍﺗﻔﺎﻕ ﻣﺮﺩﻡ ﻣﺴﺌﻠﻪ ﺭﺍ ﺗﻤﺎﻡ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺒﻰ ﺑﻮﺩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺭﺳﻤ ًﺎ ﺩﺭ ﻏﺼﺐ ﻓﺪﻙ ﺁﻥ ﺭﺍ ﻣﻄﺮﺡ‬ ‫ﻛﺮﺩ ﻭ ﮔﻔﺖ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻡ ﺑﺎ ﺗﻮﺍﻓﻖ ﻭ ﺍﺗﻔﺎﻕ ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺧﻮﺍﺳﺘﻪ ﻯ ﺁﻧﺎﻥ ﺭﺍ ﺍﺟﺮﺍ ﻛﺮﺩﻩ ﺍﻡ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺳﻤ ًﺎ ﺍﻋﻼﻡ ﻛﺮﺩﻧﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻩ ﺗﺎ ﻣﺮﺩﻡ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﻛﺎﺭﻯ ﻧﻜﻨﻨﺪ ﻭ ﺍﺟﻤﺎﻉ ﻫﻴﭻ ﺍﺭﺯﺷﻰ‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﺟﺎﻳﻰ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻛﺎﺭﻯ ﺭﺍﺿﻰ ﻧﻴﺴﺖ ﺍﮔﺮ ﻫﻤﻪ ﻣﺮﺩﻡ ﻋﺎﻟﻢ ﻫﻢ ﺭﺍﺿﻰ ﺑﺎﺷﻨﺪ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺟﺎﻳﻰ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻛﺎﺭﻯ ﺭﺍﺿﻰ ﺑﺎﺷﺪ‬ ‫ﻣﺨﺎﻟﻔﺖ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﻋﺎﻟﻢ ﻫﻴﭻ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺗﺎ ﺍﻳﻨﺠﺎ ﻣﺒﺎﻧﻰ ﺍﻋﺘﻘﺎﺩﻯ ﻣﺮﺩﻡ ﺑﻮﺩ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺁﻧﻬﺎ ﺭﺍ ﻣﻮﺭﺩ ﺳﺆﺍﻝ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ‬ ‫ﺍﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻛﻪ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺻﺮﻳﺢ ﺑﺎ ﮔﺬﺷﺘﻪ ﻯ ﻋﻘﻴﺪﺗﻰ ﺧﻮﺩ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ ﻭ ﺩﺭ ﻋﺒﺎﺭﺗﻰ ﻣﺨﺘﺼﺮ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﺑﺮﮔﺸﺘﻪ ﺍﻧﺪ‪.‬‬

‫ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﻗﺎﻧﻮﻧﻰ‬ ‫ﺍﻛﻨﻮﻥ ﻧﻮﺑﺖ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﺍﺯ ﺟﻬﺎﺕ ﺣﻘﻮﻗﻰ ﻣﺎﺟﺮﺍﺳﺖ ﻛﻪ ﻫﻢ ﺩﺭ ﺍﺳﻼﻡ ﻗﻮﺍﻧﻴﻦ ﺧﺎﺻﻰ ﺑﺮﺍﻯ ﺁﻥ ﻭﺿﻊ ﺷﺪﻩ ﻭ ﻫﻢ ﺍﺯ ﻧﻈﺮ ﻋﻤﻮﻡ ﻣﻠﻞ ﻣﻌﻴﺎﺭﻫﺎﻯ‬ ‫ﻣﺸﺎﺑﻬﻰ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﺣﻀﺮﺕ ﺑﻘﺪﺭﻯ ﻇﺮﻳﻒ ﻋﻤﻞ ﻛﺮﺩﻧﺪ ﻛﻪ ﻳﻚ ﻗﺎﺿﻰ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﺑﺎﻳﺪ ﺩﺭﺳﻬﺎﻯ ﻗﻀﺎﻭﺕ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﻭ ﻋﻤﻞ‬ ‫ﺣﻀﺮﺕ ﺍﺳﺘﺨﺮﺍﺝ ﻛﻨﺪ‪ ،‬ﻭ ﺛﺎﺑﺖ ﺷﻮﺩ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﺣﺘﻰ ﺁﮔﺎﻫﻰ ﺍﺯ ﻗﻮﺍﻋﺪ ﻳﻚ ﻗﻀﺎﻭﺕ ﺳﺎﺩﻩ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺟﻬﺎﺕ ﺧﻼﻑ ﻗﺎﻧﻮﻥ ﻛﻪ ﺩﺭ‬ ‫ﻣﺴﺌﻠﻪ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﺍﻋﻤﺎﻝ ﺷﺪﻩ ﺍﺯ ﻗﺮﺍﺭ ﺯﻳﺮ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﺻﺮﻳﺢ ﻛﻼﻡ ﺁﻧﺤﻀﺮﺕ ﺍﺳﺘﺨﺮﺍﺝ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬

‫ﺗﺼﺮﻑ ﻓﻌﻠﻰ ﺩﻟﻴﻞ ﻣﻠﻚ‬ ‫ﻳﻜﻰ ﺍﺯ ﻗﻮﺍﻋﺪ ﺣﻘﻮﻗﻰ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺩﺭ ﺩﺳﺖ ﻛﺴﻰ ﻭ ﺗﺤﺖ ﺗﺼﺮﻑ ﺍﻭ ﺑﺎﺷﺪ ﻣﻠﻚ ﺍﻭ ﺗﻠﻘﻰ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻣﺎﻟﻜﻴﺖ‬ ‫ﺧﻮﺩ ﺑﺮ ﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻫﻴﭻ ﺷﺎﻫﺪ ﻭ ﺩﻟﻴﻠﻰ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻨﻜﻪ ﻓﺪﻙ ﺩﺭ ﻣﺮﺁﻯ ﻭ ﻣﻨﻈﺮ ﻫﻤﻪ ﻃﻰ ﭼﻬﺎﺭ ﺳﺎﻝ ﺗﺤﺖ ﺗﺼﺮﻑ ﻣﻦ ﺑﻮﺩ ﻭ ﺩﺭﺁﻣﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﺼﺎﺭﻑ ﻻﺯﻡ ﻣﻰ ﺭﺳﺎﻧﺪﻡ‪،‬‬ ‫ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻳﺎ ﺍﻳﻦ ﺗﺼﺮﻑ ﻣﺎﻟﻜﺎﻧﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺷﺎﻫﺪ ﺩﺍﺭﺩ؟ ﺁﻳﺎ ﻫﻤﻴﻦ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻣﻠﻜﻴﺖ ﻣﻦ ﻛﺎﻓﻰ ﻧﻴﺴﺖ؟‬

‫ﻏﺼﺐ ﻗﺒﻞ ﺍﺯ ﻣﺤﺎﻛﻤﻪ‬ ‫ﻭ ﻗﺘﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﻠﻜﻰ ﻳﺎ ﻫﺮ ﭼﻴﺰﻯ ﺍﺧﺘﻼﻑ ﺩﺭ ﻣﻠﻜﻴﺖ ﺑﺎﺷﺪ ﻭ ﺗﻮﺍﻓﻘﻰ ﺩﺭ ﺑﻴﻦ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ ﺗﻨﻬﺎ ﺭﺍﻩ ﺣﻞ ﻗﺎﻧﻮﻧﻰ‪ ،‬ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﺩﺍﺩﮔﺎﻫﻰ ﺁﻥ‬ ‫ﺍﺳﺖ ﺗﺎ ﭘﺲ ﺍﺯ ﺍﺭﺍﺋﻪ ﻯ ﺩﻟﻴﻠﻬﺎﻯ ﻃﺮﻓﻴﻦ‪ ،‬ﻗﺎﺿﻰ ﺣﻜﻢ ﻛﻨﺪ ﻭ ﻃﺒﻖ ﺣﻜﻢ ﺍﻭ ﺷﻴﺊ ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﻃﺮﻓﻴﻦ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺧﻮﺩ ﺍﻳﻨﻜﻪ ﺑﺪﻭﻥ‬ ‫ﻣﺤﺎﻛﻤﻪ ﻛﺴﻰ ﺧﻮﺩ ﺭﺍ ﺣﻖ ﺑﺪﺍﻧﺪ ﻭ ﺑﺎ ﺍﺗﻜﺎ ﺑﻪ ﺯﻭﺭ ﺁﻧﺮﺍ ﺑﻪ ﺗﺼﺮﻑ ﺧﻮﻳﺶ ﺩﺭﺁﻭﺭﺩ ﺍﺯ ﻧﻈﺮ ﺍﺳﻼﻡ ﻭ ﻫﻤﻪ ﻯ ﻣﻠﻞ ﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﻓﺮﺽ ﺍﻳﻨﻜﻪ ﻓﺪﻙ ﻳﻚ ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺩﻭ ﻧﻔﺮ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺩﺍﺩﮔﺎﻫﻰ ﻣﻄﺮﺡ ﺷﻮﺩ ﻭ ﻃﺮﻓﻴﻦ ﺩﻟﻴﻞ ﺧﻮﺩ ﺭﺍ ﺑﮕﻮﻳﻨﺪ ﻭ ﺣﻜﻢ ﺻﺎﺩﺭ ﺷﻮﺩ ﻭ‬ ‫ﻃﺒﻖ ﺿﻤﺎﻧﺖ ﻗﺎﻧﻮﻥ ﺍﺯ ﺗﺼﺮﻑ ﻛﺴﻰ ﺧﺎﺭﺝ ﻭ ﺗﺤﺖ ﺗﺼﺮﻑ ﺩﻳﮕﺮﻯ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﺪﻭﻥ ﺍﻋﻼﻥ ﻗﺒﻠﻰ ﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺯﻭﺭ ﻣﺄﻣﻮﺭﺍﻧﻰ ﺍﻋﺰﺍﻡ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻳﻚ ﭼﺸﻢ ﺑﺮ ﻫﻢ ﺯﺩﻥ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﺑﻴﺮﻭﻥ ﻛﻨﻨﺪ ﻭ ﺍﻣﻮﺭ ﺭﺍ ﺗﺤﺖ ﺗﺼﺮﻑ ﺧﻮﺩ ﺩﺭﺁﻭﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺯ‬ ‫ﻣﺤﻜﻮﻡ ﺗﺮﻳﻦ ﻧﻮﻉ ﺑﺮﺧﻮﺭﺩ ﺩﺭ ﻳﻚ ﻣﺴﺌﻠﻪ ﻯ ﻗﻀﺎﻳﻰ ﺍﺳﺖ‪.‬‬

‫ﻣﺪﻋﻰ ﺷﺎﻫﺪ ﺑﻴﺎﻭﺭﺩ‬ ‫ﻧﻘﻄﻪ ﻯ ﺿﺮﻭﺭﻯ ﺍﺯ ﻗﻀﺎﻭﺕ ﺍﺳﻼﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ »ﻣﺪ‪‬ﻋﻰ ﺑﺎﻳﺪ ﺷﺎﻫﺪ ﺑﻴﺎﻭﺭﺩ ﻧﻪ ﻣﺪ‪‬ﻋﻰ ﻋﻠﻴﻪ«‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺪﻙ ﺭﺍ ﻣﺘﺼﺮﻑ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻏﺎﺻﺒﻴﻦ ﻳﺎ ﻫﻤﻪ ﻯ ﻣﺮﺩﻡ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺮ ﻋﻠﻴﻪ ﺁﻧﺤﻀﺮﺕ ﺍﺩﻋﺎ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺍﺯ ﺣﻀﺮﺕ ﺷﺎﻫﺪ ﺑﺮ ﻣﻠﻜﻴﺖ ﻓﺪﻙ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ‬ ‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺎﻳﺪ ﺷﺎﻫﺪ ﺭﺍ ﺍﺯ ﻣﺪ‪‬ﻋﻴﺎﻥ ﺑﺨﻮﺍﻫﻨﺪ ﻧﻪ ﻛﺴﻰ ﻛﻪ ﺑﺮ ﻋﻠﻴﻪ ﺍﻭ ﺍﺩﻋﺎ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻣﺪ‪‬ﻋﻰ ﻋﻠﻴﻪ ﻗﺴﻢ ﻣﻰ ﺧﻮﺭﺩ‬ ‫ﻧﻘﻄﻪ ﻯ ﺩﻳﮕﺮ ﺩﺭ ﻗﻀﺎﻭﺕ ﺍﺳﻼﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺩﻋﻮﻯ ﺍﮔﺮ ﻣﺪﻋﻰ ﺍﺯ ﺁﻭﺭﺩﻥ ﺷﺎﻫﺪ ﻋﺎﺟﺰ ﺑﻮﺩ ﻛﺎﻓﻰ ﺍﺳﺖ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﻧﺴﺒﺖ ﺑﻪ ﺍﻧﻜﺎﺭ‬ ‫ﺍﺩﻋﺎﻯ ﻣﺪﻋﻰ ﻗﺴﻢ ﻳﺎﺩ ﻛﻨﺪ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﺮ ﻓﺮﺽ ﺍﻳﻨﻜﻪ ﺧﻮﺩ ﻭ ﻫﻤﺪﺳﺘﺎﻧﺸﺎﻥ ﻗﺎﺩﺭ ﺑﻪ ﺁﻭﺭﺩﻥ ﺷﺎﻫﺪ ﺑﺮ ﻋﻠﻴﻪ ﺁﻧﺤﻀﺮﺕ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﺍﻛﻨﻮﻥ ﻧﻮﺑﺖ‬ ‫ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺣﻀﺮﺕ ﻗﺴﻢ ﻳﺎﺩ ﻛﻨﻨﺪ ﺗﺎ ﻫﺮ ﮔﻮﻧﻪ ﺍﺧﺘﻼﻓﻰ ﺭﻓﻊ ﺷﻮﺩ ﻭﻟﻰ ﺁﻧﺎﻥ ﻫﺮﮔﺰ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺣﺎﺿﺮ ﻧﺸﺪﻧﺪ‪.‬‬

‫ﺍﺗﻬﺎﻡ ﺻﺎﺣﺐ ﻳﺪ ﺟﺮﻡ ﺍﺳﺖ‬ ‫ﺍﻳﻦ ﻛﻪ ﻫﺮ ﻛﺲ ﺍﺯ ﺟﺎ ﺑﺮﺧﻴﺰﺩ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﻠﻚ ﺩﻳﮕﺮﻯ ﺍﺩﻋﺎﻳﻰ ﻣﻄﺮﺡ ﻧﻤﺎﻳﺪ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﻣﺪﺭﻙ ﻣﻌﺘﺒﺮﻯ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺧﻮﺩ ﺟﺮﻡ‬ ‫ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺷﺨﺼﻴﺖ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﺮﺩﻡ ﺯﻳﺮ ﺳﺆﺍﻝ ﻣﻰ ﺑﺮﺩ‪.‬‬ ‫ﻳﻜﻰ ﺍﺯ ﻣﻄﺎﻟﺒﻰ ﻛﻪ ﺻﺮﻳﺤﺎً ﺩﺭ ﻣﻮﺭﺩ ﻓﺪﻙ ﻣﻄﺮﺡ ﺷﺪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺣﻖ ﻧﺪﺍﺷﺘﻨﺪ ﺩﺭ ﻣﻮﺭﺩﻯ ﻛﻪ ﺣﻀﺮﺕ ﻣﻠﻜﻰ ﺭﺍ ﺩﺭ ﺗﺼﺮﻑ‬ ‫ﺩﺍﺷﺘﻨﺪ ﺍﻭ ﺭﺍ ﻣﺘﻬﻢ ﻛﻨﻨﺪ ﻛﻪ ﮔﻮﻳﺎ ﺗﺼﺮﻑ ﺗﻮ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﻭ ﻛﺎﺭ ﺧﻼﻑ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻰ! ﻫﻤﻴﻦ ﺍﺗﻬﺎﻡ ﻭ ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﻣﺴﺌﻠﻪ ﺍﺯ ﻧﻈﺮ ﻗﺎﻧﻮﻧﻰ ﺟﺮﻡ‬ ‫ﺍﺳﺖ ﻭ ﺑﻪ ﺍﻳﻦ ﺟﺮﻡ ﺣﻀﺮﺕ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻧﺪ‪.‬‬

‫ﻓﺪﻙ ﺍﻋﻄﺎﻳﻰ ﺍﺳﺖ ﻭ ﺍ‪‬ﺭﺙ ﻧﻴﺴﺖ‬ ‫ﻏﺎﺻﺒﻴﻦ ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﻣﻠﻜﻴﺖ ﺭﺍ ﺯﻳﺮ ﺳﺆﺍﻝ ﺑﺒﺮﻧﺪ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﻛﻪ ﻓﺪﻙ ﺍﺭﺙ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻼ ﻓﺪﻙ ﺍﻋﻄﺎﻳﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻣﻦ ﺍﺳﺖ ﻛﻪ ﭼﻬﺎﺭ ﺳﺎﻝ ﻗﺒﻞ ﺑﻪ ﻣﻦ ﺑﺨﺸﻴﺪﻩ ﻭ ﻣﻦ ﺁﻧﺮﺍ ﺗﺼﺮﻑ ﻛﺮﺩﻩ ﺍﻡ ﻭ‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺻ ً‬ ‫ﺭﺑﻄﻰ ﺑﻪ ﺍﺭﺙ ﻧﺪﺍﺭﺩ ﺗﺎ ﻣﺮﺍﺣﻞ ﻗﺎﻧﻮﻧﻰ ﺍﺭﺙ ﺭﺍ ﻃﻰ ﻛﻨﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺳﻨﺪ ﺍﻋﻄﺎﻳﻰ ﺑﻮﺩﻥ ﻓﺪﻙ‬ ‫ﺍﺭﺍﺋﻪ ﻯ ﺳﻨﺪﻯ ﻛﻪ ﺑﻪ ﺍﻣﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺑﺪﺳﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻳﻨﻜﻪ ﻓﺪﻙ ﺭﺍ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻰ ﺗﻮﺍﻧﺴﺖ ﻣﺤﻞ ﻓﻴﺼﻠﻪ ﻯ ﺩﻋﻮﻯ ﺑﺎﺷﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺳﻨﺪ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﺭﻭﺯﻯ ﺗﻨﻈﻴﻢ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﻭﻟﻰ‬ ‫ﻏﺎﺻﺒﻴﻦ ﺑﻪ ﺍﻳﻦ ﺟﻨﺒﻪ ﻯ ﺣﻘﻮﻗﻰ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﻣﻠﻞ ﺟﻬﺎﻥ ﻣﻌﺘﺒﺮ ﺍﺳﺖ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺍﻋﺘﻨﺎﻳﻰ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻭ ﺧﺪﺍ ﺭﺍ ﺷﻜﺮ ﻛﻪ ﺁﻧﺮﺍ ﻫﻢ ﭘﺎﺭﻩ ﻛﺮﺩﻧﺪ!‬

‫ﺷﺎﻫﺪ ﺑﺮ ﺍﻋﻄﺎﻳﻰ ﺑﻮﺩﻥ ﻓﺪﻙ‬ ‫ﭼﻮﻥ ﺳﺨﻦ ﺧﻮﺩ ﺣﻀﺮﺕ ﻭ ﻧﻴﺰ ﺳﻨﺪ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻭﺍﻗﻊ ﻧﺸﺪ‪ ،‬ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺧﺼﻢ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻣﺤﻜﻮﻡ ﺑﺎﺷﺪ‪ ،‬ﺣﻀﺮﺕ ﺷﺎﻫﺪ ﺩﺭﺧﻮﺍﺳﺖ‬ ‫ﺷﺪﻩ ﺍﺯ ﺳﻮﻯ ﻏﺎﺻﺒﻴﻦ ﺭﺍ ﻫﻢ ﺣﺎﺿﺮ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺍﻡ ﺍﻳﻤﻦ ﺑﻌﻨﻮﺍﻥ ﺷﺎﻫﺪ‪ ،‬ﺁﻳﻪ ﺫﺍ ﺍﻟﻘﺮﺑﻰ ﺑﻌﻨﻮﺍﻥ ﻣﺪﺭﻙ ﻭ ﺳﺎﺑﻘﻪ ﻯ ﻣﻄﻠﺐ‬ ‫ﻭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﻃﻰ ﭼﻬﺎﺭ ﺳﺎﻝ ﺗﺼﺮﻑ ﺣﻀﺮﺕ‪ ،‬ﺍﺩﻟﻪ ﻯ ﻛﺎﻓﻰ ﺑﺮﺍﻯ ﻣﻄﻠﺐ ﺑﻮﺩﻧﺪ ﻛﻪ ﭘﺬﻳﺮﻓﺘﻪ ﻧﺸﺪﻧﺪ‪.‬‬

‫ﻫﻤﻪ ﺍﺯ ﭘﺪﺭﺍﻧﺸﺎﻥ ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ‬ ‫ﺑﺎ ﻓﺮﺽ ﺍﻳﻨﻜﻪ ﻏﺎﺻﺒﻴﻦ ﻧﺨﻮﺍﺳﺘﻨﺪ ﺍﻋﻄﺎﻳﻰ ﺑﻮﺩﻥ ﻓﺪﻙ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺁﻧﺮﺍ ﺍﺭﺙ ﺣﺴﺎﺏ ﻛﺮﺩﻧﺪ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻃﺒﻖ ﻗﺎﻧﻮﻥ ﺻﺮﻳﺢ ﺍﺳﻼﻡ ﻭ‬ ‫ﻗﻮﺍﻋﺪ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺑﺮﺍﻯ ﺍﺭﺙ‪ ،‬ﻫﻤﻪ ﻯ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺯ ﭘﺪﺭﺍﻧﺸﺎﻥ ﺍﺭﺙ ﻣﻰ ﺑﺮﺩﻧﺪ ﻭ ﻣﻦ ﻫﻢ ﻳﻜﻰ ﺍﺯ ﻣﺮﺩﻡ ﻫﺴﺘﻢ‪ .‬ﭼﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﺭﺙ ﻣﻦ ﻣﺎﻧﻊ ﻣﻰ‬ ‫ﺷﻮﻳﺪ؟‬ ‫ﺁﻳﺎ ﺩﺭ ﻧﺴﺒﺖ ﻣﻦ ﺑﺎ ﭘﺪﺭﻡ ﺗﺮﺩﻳﺪ ﺩﺍﺭﻳﺪ؟!‬ ‫ﺳﺆﺍﻝ ﺍﻭﻝ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻣﺎﻧﻊ ﺍﺯ ﺍﺭﺙ ﺑﻮﺩﻥ ﻣﻦ ﺍﺯ ﭘﺪﺭﻡ ﭼﻪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ؟ ﺁﻳﺎ ﺩﺭ ﻧﺴﺒﺖ ﺩﺧﺘﺮﻯ ﻭ ﭘﺪﺭﻯ ﺑﻴﻦ ﻣﻦ ﻭ ﭘﺪﺭﻡ ﺷﻚ ﺩﺍﺭﻳﺪ ﻛﻪ‬ ‫ﭼﻨﻴﻦ ﻣﺴﺌﻠﻪ ﺍﻯ ﺭﺍ ﻣﻄﺮﺡ ﻣﻰ ﻛﻨﻴﺪ؟!‬ ‫ﺁﻳﺎ ﺩﻳﻦ ﻣﻦ ﻭ ﭘﺪﺭﻡ ﺍﺯ ﻫﻢ ﺟﺪﺍﺳﺖ؟!‬ ‫ﺩﻟﻴﻞ ﺩﻳﮕﺮﻯ ﻛﻪ ﻣﻰ ﺗﻮﺍﻧﺪ ﻣﺎﻧﻊ ﺍﺭﺙ ﺷﻮﺩ ﺁﻧﺴﺖ ﻛﻪ ﻓﺮﺯﻧﺪ ﻣﺴﻠﻤﺎﻥ ﻧﺒﺎﺷﺪ‪ .‬ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺑﻰ ﺷﺮﻣﻰ ﻣﺮﺩﻡ ﺭﺍ ﻧﺸﺎﻥ ﺩﻫﺪ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻣﻦ ﺑﺮ‬ ‫ﺩﻳﻦ ﭘﺪﺭﻡ ﻧﻴﺴﺘﻢ ﻛﻪ ﺩﺭ ﺍﺭﺙ ﺑﺮﺩﻥ ﻣﻦ ﺍﺯ ﺍﻭ ﺷﻚ ﻣﻰ ﻛﻨﻴﺪ؟!‬ ‫ﺁﻳﺎ ﺩﺭ ﺟﺎﻳﻰ ﭘﻴﺎﻣﺒﺮ ﻳﺎ ﻓﺎﻃﻤﻪ ﺍﺳﺘﺜﻨﺎ ﺷﺪﻩ ﺍﺳﺖ؟‬ ‫ﺣﻀﺮﺕ ﺩﺭ ﺁﺧﺮﻳﻦ ﻣﺮﺣﻠﻪ ﭘﺮﺳﻴﺪﻧﺪ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﺭﺙ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻄﺮﺡ ﺍﺳﺖ ﺁﻳﺎ ﺩﺭ ﺟﺎﻳﻰ ﻣﻦ ﻳﺎ ﭘﺪﺭﻡ ﻣﻮﺭﺩ ﺍﺳﺘﺜﻨﺎ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﻳﻢ؟ ﺍﮔﺮ‬ ‫ﭼﻨﻴﻦ ﺍﺳﺖ ﻣﺎ ﺭﺍ ﻫﻢ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻛﻨﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﻢ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭﺙ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺍﺳﺖ‬ ‫ﺑﺎ ﻣﻄﺮﺡ ﺷﺪﻥ ﺣﺪﻳﺚ ﺳﺎﺧﺘﮕﻰ »ﭘﻴﺎﻣﺒﺮ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﺩ«‪ ،‬ﺣﻀﺮﺕ ﺩﺭ ﭘﺎﺳﺦ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺩﺭﻭﻏﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻩ ﺍﻳﺪ‪ .‬ﻣﻄﻠﺐ ﺑﻪ ﺍﻳﻦ‬ ‫ﺑﺰﺭﮔﻰ ﺭﺍ ﺍﺣﺪﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺁﻧﺤﻀﺮﺕ ﻧﺸﻨﻴﺪﻩ ﻭ ﻓﻘﻂ ﺍﻳﻦ ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﻭ ﻳﻚ ﻋﺮﺏ ﺑﻴﺎﺑﺎﻧﻰ ﺷﻨﻴﺪﻩ ﺍﻧﺪ؟!‬

‫ﺍﻟﻨﺒﻰ ﻻ ﻳﻮﺭﺙ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﺍﺳﺖ!‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﺳﺨﻦ ﻧﻤﻰ ﮔﻮﻳﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﺻﺮﻳﺤﺎً ﺍﺭﺙ ﺑﺮﺩﻥ ﻭ ﺍﺭﺙ ﮔﺬﺍﺷﺘﻦ ﺍﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻄﻮﺭ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻄﻠﺒﻰ ﺑﺮ ﺧﻼﻑ ﻗﺮﺁﻥ ﺑﻔﺮﻣﺎﻳﺪ‪.‬‬ ‫ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺣﻀﺮﺕ ﺍﺯ ﺗﻤﺎﻡ ﺟﻮﺍﻧﺐ ﻗﺎﻧﻮﻧﻰ ﺭﺍﻩ ﺭﺍ ﺑﺮ ﻣﺠﺮﻡ ﺑﺴﺘﻨﺪ ﻭ ﺟﻬﺎﺕ ﺣﻘﻮﻗﻰ ﻛﺎﻣﻠﻰ ﺩﺭ ﺍﻳﻦ ﺩﺍﺩﮔﺎﻩ ﺩﺭ ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ ﮔﺬﺍﺷﺘﻨﺪ ﻛﻪ ﺗﺎ‬ ‫ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻫﺮ ﻛﺲ ﺑﺎ ﻫﺮ ﺩﻳﻦ ﻭ ﻣﺬﻫﺒﻰ ﻭ ﺍﺯ ﻫﺮ ﻗﻮﻡ ﻭ ﻣﻠﺘﻰ ﺁﻧﺮﺍ ﺑﺎﺯ ﻛﻨﺪ ﺑﺘﻮﺍﻧﺪ ﺑﻪ ﺭﺍﺣﺘﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪.‬‬

‫ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﺍﺧﻼﻗﻰ‪ -‬ﻭﺟﺪﺍﻧﻰ‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻨﻜﻪ ﻏﺎﺻﺒﻴﻦ ﻭ ﻃﺮﻓﺪﺍﺭﺍﻧﺸﺎﻥ ﺍﺯ ﻗﺒﻞ ﺗﺼﻤﻴﻢ ﺧﻮﺩ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺑﻨﺎ ﻧﺒﻮﺩ ﺳﺨﻦ ﺣﻘﻰ ﻛﻪ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺍﻋﺘﻘﺎﺩ ﻳﺎ ﻗﺎﻧﻮﻥ ﻣﻄﺮﺡ ﻣﻰ‬ ‫ﺷﻮﺩ ﭘﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ‪ ،‬ﻟﺬﺍ ﺣﻀﺮﺕ ﺩﺭ ﻛﻨﺎﺭ ﺩﻭ ﺟﻨﺒﻪ ﻯ ﻋﻘﻴﺪﺗﻰ ﻭ ﺣﻘﻮﻗﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻣﻄﺮﺡ ﻣﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺿﺮﺑﻪ ﻫﺎﻯ ﺍﺧﻼﻗﻰ‬ ‫ﻭ ﻭﺟﺪﺍﻧﻰ ﻛﻪ ﺑﻨﺎﻡ ﺍﻧﺴﺎﻧﻴﺖ ﻫﺮ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ ﺑﺪﺍﻥ ﻣﻘﻴﺪ ﻣﻰ ﺩﺍﻧﺪ‪ ،‬ﺑﻪ ﻣﺮﺩﻡ ﻧﻬﻴﺐ ﻣﻰ ﺯﺩﻧﺪ‪ .‬ﺷﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﻓﻄﺮﺗﻬﺎﻯ ﻧﻬﻔﺘﻪ ﺍﻯ ﺑﺮﻭﺯ ﻛﻨﺪ ﻭ‬ ‫ﻖ ﭘﺎﻳﻤﺎﻝ ﺷﺪﻩ ﺭﺍ ﺍﺣﻴﺎ ﻛﻨﺪ‪ ،‬ﻭ ﺷﺎﻳﺪ ﻭﺟﺪﺍﻧﻰ ﺑﻴﺪﺍﺭ ﮔﺮﺩﺩ ﻭ ﻣﺘﻮﺟﻪ ﺣﻘﻴﻘﺖ ﺷﻮﺩ‪.‬‬ ‫ﺣ ّ‬ ‫ﺟﻬﺎﺗﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻣﻄﺮﺡ ﻛﺮﺩﻧﺪ ﺩﺭ ﺳﻪ ﺟﻨﺒﻪ ﺧﻼﺻﻪ ﻣﻰ ﺷﻮﺩ‪ :‬ﻣﺮﺍﻋﺎﺕ ﻣﺎﻟﻰ ﻣﺤﺘﺮﻣﺎﻧﻪ‪ .‬ﺩﻓﺎﻉ ﺍﺯ ﻋﺰﻳﺰﺍﻥ ﻫﺮ ﻗﻮﻡ‪ .‬ﺗﺮﺱ ﺍﺯ‬ ‫ﻋﺎﻗﺒﺖ ﻇﻠﻢ‪.‬‬

‫ﻣﺮﺍﻋﺎﺕ ﻣﺎﻟﻰ ﻣﺤﺘﺮﻣﺎﻧﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺣﻀﺮﺕ ﻣﻰ ﺧﻮﺍﺳﺘﻨﺪ ﻣﺮﺩﻡ ﺭﺍ ﻣﺘﻮﺟﻪ ﻛﻨﻨﺪ ﻛﻪ ﻫﺮ ﻗﻮﻣﻰ ﻧﺴﺒﺖ ﺑﻪ ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ ﺩﺭ ﻣﺴﺎﻳﻞ ﻣﺎﻟﻰ ﺩﺭﻳﻎ ﻧﻤﻰ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺣﺪ ﺍﻣﻜﺎﻥ‬ ‫ﺁﻧﭽﻪ ﺩﺍﺭﻧﺪ ﺩﺭ ﻃَﺒ‪‬ﻖ ﺍﺧﻼﺹ ﺗﻘﺪﻳﻢ ﺍﻭ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺁﻳﺎ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺗﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﭼﻴﺰﻯ ﺍﺯ ﺷﻤﺎ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ؟‬ ‫ﺁﻳﺎ ﺷﻤﺎ ﺑﻪ ﺩﺳﺖ ﺧﻮﺩ ﭼﻴﺰﻯ ﺑﻪ ﺍﻭ ﺗﻘﺪﻳﻢ ﻛﺮﺩﻩ ﺍﻳﺪ؟‬ ‫ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﺁﻳﺎ ﻗﺒﺎﺣﺖ ﻧﺪﺍﺭﺩ ﻛﻪ ﺍﻫﻞ ﻣﻠﻞ ﻭ ﻣﺬﺍﻫﺐ ﻣﺨﺘﻠﻒ ﺑﺸﻨﻮﻧﺪ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻪ ﻣﺠﺮﺩ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺣﻤﻠﻪ ﻛﺮﺩﻧﺪ ﻭ ﻣﺨﺘﺼﺮ‬ ‫ﺍﻣﻮﺍﻟﻰ ﻛﻪ ﻣﻠﻚ ﺷﺨﺼﻰ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺑﻮﺩ ﺍﺯ ﺍﻭ ﮔﺮﻓﺘﻨﺪ؟ ﺁﻳﺎ ﺍﺯ ﮔﺮﺳﻨﮕﻰ ﻣﻰ ﻣﺮﺩﻧﺪ ﻛﻪ ﻣﺠﺒﻮﺭ ﺑﻪ ﮔﺮﻓﺘﻦ ﺍﻳﻦ ﻣﻠﻚ ﺷﻮﻧﺪ؟ ﺁﻳﺎ ﺟﺎﻯ ﺁﻥ‬ ‫ﻧﺒﻮﺩ ﻛﻪ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻋﺰﻳﺰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺠ‪‬ﺎﻧﻰ ﺩﺭ ﻓﺪﻙ ﻛﺎﺭ ﻛﻨﻨﺪ ﻭ ﺑﺎﻏﻬﺎﻯ ﺁﻧﺮﺍ ﺁﺑﺎﺩﺗﺮ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺍﻓﺘﺨﺎﺭﻯ ﺑﺮﺍﻯ ﺧﻮﺩ‬ ‫ﻛﺴﺐ ﻛﻨﻨﺪ؟‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻣﻄﺎﻟﺒﻰ ﻛﻪ ﺣﻀﺮﺕ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻄﺮﺡ ﻓﺮﻣﻮﺩﻧﺪ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫ﺍﻟﻤﺮء ﻳﺤﻔﻆ ﻓﻰ ﻭﻟﺪﻩ ﺑﻌﺪﻩ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻓﺮﺯﻧﺪﺍﻥ ﻫﺮ ﻛﺲ ﺑﻌﺪ ﺍﺯ ﺭﺣﻠﺖ ﺍﻭ ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﻣﻼﺣﻈﻪ ﻭ ﺗﻮﺟﻪ ﻣﺮﺩﻡ ﺑﺎﺷﻨﺪ ﻭ ﺍﺣﺘﺮﺍﻡ ﺁﻧﺎﻥ ﺣﻔﻆ ﺷﻮﺩ«‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺷﻤﺎ ﻣﻰ ﺩﺍﻧﻴﺪ ﺟﺰ ﺍﻳﻦ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﭼﻴﺰﻯ ﺩﺭ ﺩﺳﺖ ﻣﺎ ﻧﻴﺴﺖ‪ .‬ﺁﻳﺎ ﻭﺍﻗﻌ ًﺎ‬ ‫ﻣﺮﺍﻋﺎﺕ ﻓﺮﺯﻧﺪﺍﻥ ﻫﺮ ﻛﺲ ﺑﻌﺪ ﺍﺯ ﺭﺣﻠﺖ ﺍﻭ ﭼﻨﻴﻦ ﺍﺳﺖ؟!‬

‫ﻓﺪﻙ ﺑﺮﺍﻯ ﻧﺴﻞ ﺯﻫﺮﺍ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻫﻨﮕﺎﻡ ﺗﺤﻮﻳﻞ ﻓﺪﻙ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﺼﺮﻳﺢ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﺭﺍ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﻧﺴﻞ ﺗﻮ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﺑﻪ‬ ‫ﻣﺮﺩﻡ ﺍﺣﺘﻴﺎﺝ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺑﺨﺼﻮﺹ ﺑﻪ ﻣﺮﺩﻣﻰ ﻛﻪ ﺍﻳﻨﭽﻨﻴﻦ ﻧﺴﺒﺖ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺍﻇﻬﺎﺭ ﻣﺤﺒﺖ ﻛﺮﺩﻧﺪ!! ﻭﻗﺘﻰ ﻓﺪﻙ ﻏﺼﺐ ﺷﺪ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺷﻤﺎ ﺧﻮﺏ ﻣﻰ ﺩﺍﻧﻴﺪ ﻛﻪ ﺍﻳﻦ ﻓﺪﻙ ﺭﺍ ﭘﺪﺭﻡ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﺍﻧﻢ ﺑﻪ ﻣﻦ ﺑﺨﺸﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﮔﻮﻳﺎ ﺗﺤﻤﻞ ﺩﻳﺪﻥ ﺁﺳﺎﻳﺶ‬ ‫ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻢ ﺭﺍ ﻧﺪﺍﺭﻳﺪ؟‬

‫ﺍﮔﺮ ﻓﺪﻙ ﻣﻠﻚ ﺗﻮ ﺑﻮﺩ‪!...‬‬ ‫ﺣﻀﺮﺕ ﺩﺭ ﺧﻄﺎﺑﻰ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺍﮔﺮ ﺍﻳﻦ ﻓﺪﻙ ﻣﻠﻚ ﺗﻮ ﺑﻮﺩ ﻭ ﻣﻦ ﺁﻧﺮﺍ ﺍﺯ ﺗﻮ ﻃﻠﺐ ﻣﻰ ﻛﺮﺩﻡ ﺑﺮ ﺗﻮ ﻻﺯﻡ ﺑﻮﺩ ﻛﻪ ﺁﻧﺮﺍ ﺑﻪ ﻣﻦ ﺑﺪﻫﻰ! ﺍﻛﻨﻮﻥ‬ ‫ﻛﻪ ﻣﻠﻚ ﻣﻦ ﺍﺳﺖ ﻣﻰ ﺧﻮﺍﻫﻰ ﺍﺯ ﻣﻦ ﺑﮕﻴﺮﻯ؟!‬

‫ﻓﻘﻂ ﻓﺪﻙ ﺭﺍ ﺩﺍﺷﺘﻴﻢ!‬ ‫ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻣﮕﺮ ﻣﺎ ﭼﻨﺪ ﻣﻮﺭﺩ ﻣﻠﻚ ﻭ ﻣﺎﻝ ﺩﻧﻴﺎ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﺷﻤﺎ ﺍﻳﻦ ﻳﻜﻰ ﺭﺍ ﻏﺼﺐ‬ ‫ﻛﺮﺩﻳﺪ ﺗﺎ ﺑﻘﻴﻪ ﺑﺮﺍﻯ ﻣﺎ ﺑﻤﺎﻧﺪ؟! ﺁﻳﺎ ﺍﻳﻦ ﺯﺷﺖ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺯﻳﺮ ﺁﺳﻤﺎﻥ ﻓﻘﻂ ﻳﻚ ﻓﺪﻙ ﺍﺯ ﺁﻥ ﻣﺎ ﺑﻮﺩ‪ ،‬ﻭ ﮔﻮﻳﺎ ﭼﺸﻤﺎﻥ ﺑﺨﻴﻞ ﺷﻤﺎ ﻫﻤﮕﻰ ﺑﻪ ﺁﻥ‬ ‫ﺩﻭﺧﺘﻪ ﺑﻮﺩ ﻛﻪ ﺁﻧﺮﺍ ﻫﻢ ﺍﺯ ﻣﺎ ﺑﮕﻴﺮﻳﺪ ﻭ ﺧﻴﺎﻟﺘﺎﻥ ﺭﺍﺣﺖ ﺷﻮﺩ؟!‬

‫ﺩﻓﺎﻉ ﺍﺯ ﻋﺰﻳﺰﺍﻥ ﻫﺮ ﻗﻮﻡ‬ ‫ﺑﻴﻦ ﻫﺮ ﻗﻮﻡ ﻭ ﻣﻠﺘﻰ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﻋﺰﻳﺰﺍﻧﺸﺎﻥ ﻛﻪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻋﻤﻮﻣﻰ ﻫﺴﺘﻨﺪ ﺍﻟﺰﺍﻣﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻛﺴﻰ ﻛﻮﭼﻜﺘﺮﻳﻦ ﺍﻫﺎﻧﺘﻰ ﺑﻪ ﺁﻥ ﻣﻘﺎﻡ ﻧﻤﺎﻳﺪ ﻫﻤﻪ‬ ‫ﺧﻮﺩ ﺭﺍ ﻣﻮﻇﻒ ﺑﻪ ﺩﻓﺎﻉ ﻣﻰ ﺩﺍﻧﻨﺪ‪ .‬ﺗﻌﺠﺐ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻳﻦ ﻫﻤﻪ ﻗﺪﺭﺩﺍﻧﻰ ﻭ ﺍﺣﺘﺮﺍﻡ ﻧﺴﺒﺖ ﺑﻪ ﺗﻨﻬﺎ ﻳﺎﺩﮔﺎﺭ ﭘﻴﺎﻣﺒﺮ ﻭ ﻋﺰﻳﺰﺗﺮﻳﻦ‬ ‫ﻣﺮﺩﻡ ﻧﺰﺩ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩ ﻛﻪ ﻭﺍﻗﻌ ًﺎ ﭼﻪ ﻣﺤﺒﺘﻰ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﭼﮕﻮﻧﻪ ﺩﺭﻳﺎﻫﺎﻯ ﻋﻄﻮﻓﺖ ﺧﻮﺩ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﻧﺸﺎﻥ ﻣﻰ ﺩﺍﺩﻧﺪ!!! ﻣﻄﺎﻟﺒﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﺑﺎﺭﻩ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۷۴‬‬

‫ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ‬ ‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺣﻮﺍﺩﺙ ﺧﻮﻧﺒﺎﺭ ﻳﻜﻰ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺧﺎﻧﺪﺍﻥ ﺭﺳﺎﻟﺖ ﭘﻴﺶ ﻣﻰ ﺁﻣﺪ ﻭ ﻫﺮ ﺭﻭﺯ ﻣﺼﻴﺒﺖ ﺗﺎﺯﻩ ﺍﻯ ﺑﺪﺳﺖ ﻏﺎﺻﺒﺎﻥ ﺑﺮﺍﻯ ﻋﺰﻳﺰ‬ ‫ﺭﺳﺎﻟﺖ ﺑﭙﺎ ﻣﻰ ﺷﺪ‪ ،‬ﻣﺮﺩﻡ ﺑﻪ ﮔﻮﻧﻪ ﺍﻯ ﻣﻬﺮ ﺳﻜﻮﺕ ﺑﺮ ﻟﺐ ﺯﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﮔﻮﻳﻰ ﻛﺎﺭ ﻣﻬﻤﻰ ﻭﺍﻗﻊ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﻣﺴﺌﻠﻪ ﻯ‬ ‫ﻣﻬﻤﻰ ﺭﺥ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻪ ﺷﺪﺕ ﺍﻳﻦ ﺣﺎﻟﺖ ﻣﺮﺩﻡ ﺭﺍ ﻣﻮﺭﺩ ﺣﻤﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻛﻪ‪» :‬ﻣﺎ ﻫﺬ‪‬ﻩ‪ ‬ﺍﻟْﻐَﻤﻴﺰَﺓُ ﻓﻲ ﺣ‪‬ﻘّﻲ ﻭ‪ ‬ﺍﻟﺴ‪‬ﻨَﺔُ ﻋ‪‬ﻦْ ﻇُﻼﻣ‪‬ﺘﻲ«؟!‬

‫ﻋﺠﻠﻪ ﻯ ﻣﺮﺩﻡ‬ ‫ﺍﻯ ﻛﺎﺵ ﻣﺮﺩﻡ ﺑﻪ ﺳﻜﻮﺕ ﺍﻛﺘﻔﺎ ﻣﻰ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻧﻜﻪ ﺗﻴﻎ ﺑﺮ ﺩﻝ ﻣﻰ ﻛﺸﻴﺪ ﻋﺠﻠﻪ ﻭ ﺳﺮﻋﺖ ﻣﺮﺩﻡ ﺩﺭ ﻛﻤﻚ ﺑﻪ ﻏﺎﺻﺒﻴﻦ ﺑﻮﺩ‪ .‬ﮔﻮﻳﺎ ﻫﺮ ﺭﻭﺯ ﺻﺒﺢ‬ ‫ﻣﻨﺘﻈﺮ ﻋﻬﺪ ﺷﻜﻨﻰ ﺟﺪﻳﺪﻯ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭﺻﺪﺩ ﺗﻐﻴﻴﺮ ﺗﺎﺯﻩ ﺍﻯ ﺩﺭ ﺁﻧﭽﻪ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻟﺬﺍ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺳ‪‬ﺮْﻋﺎﻥَ ﻣﺎ ﺍَﺣ‪‬ﺪ‪‬ﺛْﺘُﻢ‪ ‬ﻭ‪‬‬ ‫ﻋ‪‬ﺠ‪‬ﻼﻥَ ﺫﺍ ﺍ‪‬ﻫﺎﻟَﺔ«‪.‬‬

‫ﮔﻮﻳﺎ ﭼﺸﻢ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺩﻭﺭ ﺩﻳﺪﻩ ﺍﻧﺪ!‬ ‫ﺕ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ«؟! ﻣﻌﻨﺎﻯ‬ ‫ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﻣﺮﺩﻡ ﺷﺮﻡ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺣﺮﻛﺖ ﺧﻮﺩ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺍﺳﺎﺳﻰ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺣﻀﺮﺕ ﺑﺎ ﻏﻀﺐ ﺑﻪ ﻣﺮﺩﻡ ﻓﺮﻣﻮﺩ‪» :‬ﺍَﺗَﻘُﻮﻟُﻮﻥَ ﻣﺎ ‪‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺁﻳﺎ ﻭﺍﻗﻌ ًﺎ ﺗﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺗﻤﺎﻡ ﺷﺪﻩ ﻣﻰ ﺍﻧﮕﺎﺭﻳﺪ؟!‬ ‫ﻧﻜﻨﺪ ﻣﻨﺘﻈﺮ ﺭﺣﻠﺖ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻦ ﺁﻧﺤﻀﺮﺕ ﺑﻮﺩﻳﺪ؟ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﻀﻮﺭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺟﺮﺃﺕ ﭼﻨﻴﻦ ﺭﻓﺘﺎﺭﻯ ﺭﺍ ﻧﺪﺍﺷﺘﻴﺪ ﻭ‬ ‫ﺍﻛﻨﻮﻥ ﻛﻪ ﭼﺸﻢ ﺍﻭ ﺭﺍ ﺩﻭﺭ ﺩﻳﺪﻩ ﺍﻳﺪ ﺍﻳﻨﭽﻨﻴﻦ ﺟﺮﺃﺕ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﻳﺪ! ﺍﻳﻦ ﺷﺮﻡ ﺁﻭﺭ ﻧﻴﺴﺖ؟!‬

‫ﺍﺟﺘﻤﺎﻉ ﺑﺮ ﻏﺪﺭ ﻭ ﻣﻜﺮ ﻭ ﺣﻴﻠﻪ‬ ‫ﻧﻜﺘﻪ ﺍﻯ ﻛﻪ ﺑﺴﻴﺎﺭ ﭼﺸﻤﮕﻴﺮ ﺑﻮﺩ ﺍﺗﻔﺎﻕ ﻣﺮﺩﻡ ﺑﺮ ﺑﺎﻃﻞ ﺑﻮﺩ‪ .‬ﻣﻨﻈﺮﻩ ﻯ ﻛﺎﺭ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﻋﻬﺪﺷﻜﻨﻰ ﻭ ﺑﺪﻋﺘﮕﺰﺍﺭﻯ ﻭ ﺑﺎﻃﻞ ﻣﻄﺮﺡ ﻣﻰ ﺷﺪ ﻭ ﻓﻮﺭ ًﺍ‬ ‫ﻣﺮﺩﻡ ﺑﺮ ﺁﻥ ﻣﺘﻔﻖ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺍﺟﺮﺍ ﻫﻢ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﻫﺮ ﺭﻭﺯ ﺗﻜﺮﺍﺭ ﻣﻰ ﺷﺪ‪ .‬ﺁﻳﺎ ﺑﺮ ﺳﺮ ﺣﻖ ﻫﻢ ﻣﺮﺩﻡ ﭼﻨﻴﻦ ﺍﺗﻔﺎﻗﻰ ﻣﻰ ﻛﻨﻨﺪ؟‬ ‫ﺁﻳﺎ ﺟﺎﻯ ﺗﻌﺠ‪‬ﺐ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺮ ﺳﺮ ﺑﺎﻃﻞ ﻣﺮﺩﻡ ﺍﻳﻨﭽﻨﻴﻦ ﻳﻜﺪﻝ ﻭ ﻳﻜﺠﺎ ﻋﻤﻞ ﻛﻨﻨﺪ؟!‬

‫ﺳﻜﻮﺕ ﺩﺭ ﺣﺎﻝ ﻗﺪﺭﺕ‬ ‫ﺣﻀﺮﺕ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻨﻜﻪ ﺳﻜﻮﺕ ﻣﺮﺩﻡ ﺩﺭ ﺣﺎﻝ ﺍﻋﻼ ﺩﺭﺟﻪ ﻯ ﻗﺪﺭﺕ ﺑﻮﺩ ﻭ ﻫﺮ ﺍﻗﺪﺍﻣﻰ ﺭﺍ ﺑﺮﺍﺣﺘﻰ ﻣﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﻭ ﺩﻓﺎﻉ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﺎﺭ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻧﻰ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺑﻮﺩ‪ ،‬ﺑﻪ ﺷﺪﺕ ﺁﻧﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﻭ‪ ‬ﻟَﻜُﻢ‪ ‬ﻃﺎﻗَﺔٌ ﺑِﻤﺎ ﺍُﺣﺎﻭِﻝُ ﻭ‪‬‬ ‫ﻗُﻮ‪‬ﺓٌ ﻋ‪‬ﻠﻰ ﻣﺎ ﺍَﻃْﻠُﺐ‪ ‬ﻭ‪ ‬ﺍُﺯﺍﻭِﻝُ«!‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﺮﺱ ﺍﺯ ﻋﺎﻗﺒﺖ ﻇﻠﻢ‬ ‫ﻳﻜﻰ ﺍﺯ ﻧﻜﺎﺕ ﻣﺴﻠﱠﻢ ﺩﺭ ﻓﺪﻙ ﺁ ‪‬ﻩ ﻣﻈﻠﻮﻣﻰ ﺑﻮﺩ ﻛﻪ ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﭘﻨﺎﻩ ﻧﺪﺍﺷﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺗﺮﺳﻴﺪ ﻭ ﺍﻧﺘﻘﺎﻡ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﺍ ﻣﻨﺘﻈﺮ ﺑﻮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﭼﻨﺪﻳﻦ ﺗﻌﺒﻴﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﮔﻮﺷﺰﺩ ﻛﺮﺩﻧﺪ‪:‬‬

‫ﺧﺪﺍ ﺷﺎﻫﺪ ﻭ ﻧﺎﻇﺮ ﺍﺳﺖ‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﺸﺮ ﺳﺮﻛﺶ ﻣﻰ ﺷﻮﺩ ﻭ ﻋﻨﺎﻥ ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻫﻮﻯ ﻭ ﻫﻮﺱ ﻣﻰ ﺳﭙﺮﺩ‪ ،‬ﻓﻘﻂ ﺷﺎﻫﺪ ﺑﻮﺩﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻰ ﺗﻮﺍﻧﺪ ﻧﻬﻴﺒﻰ ﺑﺮ ﭘﻴﻜﺮ ﻓﻜﺮﺵ‬ ‫ﺑﺎﺷﺪ‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﻛﻠﻤﻪ ﻯ »ﻓَﺒِﻌ‪‬ﻴ‪‬ﻦِ ﺍﻟﻠﱠﻪ‪ «...‬ﻣﺮﺩﻡ ﺭﺍ ﻣﺘﻮﺟﻪ ﻛﺮﺩﻧﺪ ﻛﻪ ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻴﺪ ﺧﺪﺍ ﺷﺎﻫﺪ ﺍﺳﺖ ﻭ ﻣﻰ ﺑﻴﻨﺪ‪.‬‬

‫ﻣﻦ ﺩﺧﺘﺮ ﺗﺮﺳﺎﻧﻨﺪﻩ ﺍﺯ ﻋﺬﺍﺑﻢ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻌﻨﻮﺍﻥ ﺗﺮﺳﺎﻧﺪﻥ ﻣﺮﺩﻡ ﺍﺯ ﻋﺬﺍﺏ ﺍﻟﻬﻰ ﻭ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻮﺩ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﻣﻰ ﺗﺮﺳﺎﻧﻴﺪ ﻭ‬ ‫ﻣﻦ ﺩﺧﺘﺮ ﻫﻤﺎﻥ ﭘﻴﺎﻣﺒﺮﻡ ﺗﻌﺒﻴﺮﻯ ﺗﻜﺎﻥ ﺩﻫﻨﺪﻩ ﺑﻜﺎﺭ ﺑﺮﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺍَﻧَﺎ ﺍﺑ‪‬ﻨَﺔُ ﻧَﺬﻳﺮٍ ﻟَﻜُﻢ‪ ‬ﺑ‪‬ﻴ‪‬ﻦَ ﻳ‪‬ﺪ‪‬ﻯ‪ ‬ﻋ‪‬ﺬﺍﺏٍ ﺷَﺪﻳﺪ‪.«‬‬

‫ﺷﻜﺎﻳﺖ ﺑﻪ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻣﻰ ﺑﺮﻡ‬ ‫ﺁﻧﮕﺎﻩ ﺣﻀﺮﺕ ﺳﺨﻦ ﺣﻘﻰ ﺍﺯ ﻧﻈﺮ ﻋﻘﻴﺪﺗﻰ ﻭ ﺣﻘﻮﻗﻰ ﻓﺮﻣﻮﺩ‪ ،‬ﻭ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻧﻬﺎﻳﻰ ﺭﺍ ﺑﻪ ﻣﻴﺎﻥ ﺁﻭﺭﺩ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﻛﻪ‪ :‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﻰ ﺧﻮﺍﻫﻴﺪ ﺯﻭﺭ‬ ‫ﺑﮕﻮﺋﻴﺪ ﻭ ﻫﻴﭻ ﺳﺨﻦ ﺣﻘﻰ ﺭﺍ ﻧﻤﻰ ﭘﺬﻳﺮﻳﺪ‪ ،‬ﻳﻚ ﺭﺍﻩ ﺑﻴﺸﺘﺮ ﻧﻤﺎﻧﺪﻩ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺷﻜﺎﻳﺖ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺑﺒﺮﻡ‪.‬‬

‫ﻭﻋﺪﻩ ﺑﻪ ﻗﻴﺎﻣﺖ‬ ‫ﺳﺨﻦ ﺁﺧﺮ ﺣﻀﺮﺕ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻭﻋﺪﻩ ﻯ ﻣﺎ ﺑﻪ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ ﻛﻪ ﻗﺎﺿﻰ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﺪﺍﻓﻊ ﻣﻦ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻭ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺣﻜﻢ ﻣﻈﻠﻮﻣﻴﺖ ﻣﺮﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﺑﻴﺎﻥ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺑﻮﺩ ﺟﻤﻊ ﺑﻨﺪﻯ ﻭ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﻣﺮﺍﺣﻞ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻛﻪ ﺑﻪ ﺻﻮﺭ ﻣﺨﺘﻠﻒ ﺑﻴﺎﻥ ﻛﺮﺩﻧﺪ ﺗﺎ ﺭﺍﻩ‬ ‫ﻫﺮﮔﻮﻧﻪ ﺗﺸﻜﻴﻚ ﺑﺴﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﺩﺭﺑﺎﺭﻩ ﻯ ﺳﻨﺪ ﻭ ﻣﺘﻦ ﻭ ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﻓﺪﻙ‬ ‫ﻣﺠﻤﻮﻋﻪ ﻭﻗﺎﻳﻌﻰ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻌﻨﻮﺍﻥ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﻳﺎﺩ ﻣﻰ ﺷﻮﺩ ﺩﺭ ﻳﻚ ﭘﺮﻭﻧﺪﻩ ﻯ ﺑﺰﺭگ ﻋﻠﻤﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺣﻔﻆ ﺷﺪﻩ ﻭ ﺍﻳﻨﻚ ﭘﺲ ﺍﺯ‬ ‫ﻫﺰﺍﺭ ﻭ ﭼﻬﺎﺭﺻﺪ ﺳﺎﻝ ﭘﻴﺶ ﺭﻭﻯ ﻣﺎﺳﺖ‪ .‬ﺗﺎﺭﻳﺨﭽﻪ ﻯ ﻓﺮﻫﻨﮕﻰ ﻓﺪﻙ ﺣﺎﻣﻞ ﺍﺳﻨﺎﺩ ﻣﻜﺘﻮﺏ ﻣﺎﺟﺮﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻪ ﺟﻨﺒﻪ ﻗﺎﺑﻞ ﺑﺎﺯ ﺑﻴﻨﻰ ﺍﺳﺖ‪:‬‬ ‫ﻛﺘﺎﺑﺸﻨﺎﺳﻰ‪ ،‬ﺍﺳﻨﺎﺩ ﻭ ﻣﻨﺎﺑﻊ‪ ،‬ﻣﺘﻮﻥ ﻧﺎﻗﻞ ﺧﻄﺒﻪ‪.‬‬

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‫ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﻓﺪﻙ‬ ‫ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺩﺭ ﺳﻪ ﺟﻨﺒﻪ ﺗﺄﻟﻴﻔﺎﺕ ﺩﺍﺭﺩ‪ :‬ﺍﺳﻨﺎﺩ‪ ،‬ﻣﺘﻮﻥ‪ ،‬ﻣﺴﺎﺋﻞ ﻛﻼﻣﻰ‪ .‬ﻛﺘﺎﺑﻬﺎﻳﻰ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺳﻨﺎﺩ ﻭ ﻣﺪﺍﺭﻙ ﻓﺪﻙ ﻭ ﺧﻄﺒﻪ ﻯ ﺁﻥ ﻫﺴﺘﻨﺪ‬ ‫ﺷﺎﻣﻞ ﺍﺳﻨﺎﺩ ﺧﻄﺒﻪ ﻯ ﻛﺎﻣﻞ ﻭ ﻳﺎ ﺑﺨﺸﻰ ﺍﺯ ﺁﻥ ﻭ ﻣﻨﺎﺑﻊ ﻓﺮﺍﺯﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺗﺎﺭﻳﺦ ﻓﺪﻙ ﻭ ﻧﻴﺰ ﺑﺤﺜﻬﺎﻯ ﺭﺟﺎﻟﻰ ﺩﺭ ﺍﺳﻨﺎﺩ ﻫﺴﺘﻨﺪ‪ .‬ﻛﺘﺎﺑﻬﺎﻳﻰ ﻛﻪ‬ ‫ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺘﻦ ﺧﻄﺒﻪ ﻫﺴﺘﻨﺪ ﮔﺎﻫﻰ ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺒﻪ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﮔﺎﻫﻰ ﻗﺴﻤﺘﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺷﺮﺡ ﻭ ﺗﻔﺴﻴﺮ ﺧﻄﺒﻪ ﺍﺯ‬ ‫ﻣﻮﺍﺭﺩﻯ ﺍﺳﺖ ﻛﻪ ﻛﺘﺐ ﻣﺘﻌﺪﺩﻯ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻗﺴﻤﺖ ﺍﻋﻈﻢ ﻛﺘﺒﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺴﺎﺋﻞ ﻛﻼﻣﻰ ﻭ ﺑﺤﺜﻬﺎﻯ ﺍﺳﺘﺪﻻﻟﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺿﺎﻓﻪ ﺑﺮ ﺁﻧﭽﻪ ﺧﻮﺩ ﺣﻀﺮﺕ‬ ‫ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﻧﻴﺰ ﺍﻳﻦ ﺑﺤﺚ ﺍﺯ ﺩﻭ ﻃﺮﻑ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺘﻪ ﻭ ﺩﺷﻤﻨﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻌﻨﻮﺍﻥ ﺩﻓﺎﻉ ﺍﺯ ﻏﺎﺻﺒﻴﻦ ﺍﻭﻝ ﻣﻄﺎﻟﺐ ﺩﻳﮕﺮﻯ ﺫﻛﺮ‬ ‫ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﻃﺒﻌﺎً ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ ﺑﻌﻨﻮﺍﻥ ﺩﻓﺎﻉ ﺍﺯ ﺣﺮﻳﻢ ﻋﺼﻤﺖ ﺑﻪ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺁﻧﺎﻥ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬

‫ﻣﻮﺿﻮﻉ ﻛﺘﺎﺑﻬﺎﻯ ﺗﺄﻟﻴﻒ ﺷﺪﻩ‬ ‫ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﻣﻨﺎﺑﻊ ﺷﻴﻌﻪ ﻭ ﺍﻫﻞ ﺳﻨﺖ ﺑﺼﻮﺭﺕ ﻣﻔﺼﻠﻰ ﺍﺭﺍﺋﻪ ﺷﺪﻩ‪ ،‬ﻭ ﺍﺯ ﻫﻤﻴﻦ ﺟﺎ ﺑﻪ ﺑﺤﺜﻬﺎﻯ ﺭﺟﺎﻟﻰ ﻭ ﺳﻨﺪﻯ ﻧﻴﺰ‬ ‫ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻔﻆ ﻭ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﻨﻈﻴﻢ ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﻧﻴﺰ ﺍﺯ ﻗﺮﻥ ﺍﻭﻝ ﺗﺎ ﻛﻨﻮﻥ ﻣﻮﺭﺩ ﻭﺟﻪ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺩﻗﺖ ﭘﻴﮕﻴﺮﻯ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻳﺪﮔﺎﻩ ﺍﻋﺘﻘﺎﺩﻯ‪ ،‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﻓﺪﻙ ﺑﺤﺚ ﺑﺮ ﺳﺮ ﺍﺛﺒﺎﺕ ﻧﺘﺎﻳﺞ ﻣﺎﺟﺮﺍﺳﺖ ﻛﻪ ﺑﻪ ﻏﻀﺐ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺍﺫﻳﺖ ﺁﻧﺤﻀﺮﺕ‬ ‫ﻣﻨﺘﻬﻰ ﻣﻰ ﺷﻮﺩ ﻭ ﻧﺘﻴﺠﻪ ﻯ ﺁﻥ ﺭﻭﻳﺎﺭﻭﻳﻰ ﺑﺎ ﺫﺍﺕ ﺍﻟﻬﻰ ﻭ ﻛﻔﺮ ﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﺑﺤﺜﻬﺎﻯ ﻛﻼﻣﻰ ﺷﺪﻳﺪﻯ ﺩﺭ ﺯﻣﻴﻨﻪ ﻯ ﻓﺪﻙ ﺩﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻨﻜﻪ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺩﺷﻤﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﻌﻠﻴﺎﺕ ﺑﺴﻴﺎﺭﻯ ﺑﺮ ﺁﻧﭽﻪ ﺧﻮﺩ ﺁﻧﻬﺎ ﮔﻔﺘﻨﺪ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺑﮕﻮﻧﻪ ﺍﻯ ﺍﺯ ﻏﺎﺻﺒﻴﻦ ﺩﻓﺎﻉ ﻛﺮﺩﻩ ﺍﻧﺪ‬ ‫ﻛﻪ ﺣﺘﻰ ﺧﻮﺩ ﺁﻧﻬﺎ ﺑﺪﺍﻥ ﺭﺍﺿﻰ ﻧﻤﻰ ﺷﻮﻧﺪ‪ ،‬ﻭﻟﻰ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺷﺪﺕ ﺟﻨﺎﻳﺖ ﺑﻜﺎﻫﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﻮﺩ ﺩﺭ‬ ‫ﺍﻭﻝ ﺍﻳﻦ ﻣﺴﻴﺮ ﻛﺎﺭ ﺩﺷﻤﻦ ﺭﺍ ﻳﻜﺴﺮﻩ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺍﻳﻨﺎﻥ ﺗﻼﺵ ﻣﺬﺑﻮﺣﺎﻧﻪ ﺍﻯ ﺩﺭ ﺭﺍﻩ ﺍﺣﻴﺎﻯ ﺳﺨﻨﺎﻥ ﻣ‪‬ﺮﺩﻩ ﻯ ﺩﺷﻤﻦ ﻣﻰ ﻛﻨﻨﺪ‪.‬‬

‫ﻣﻌﺮﻓﻰ ﻛﺘﺎﺑﻬﺎﻯ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ‬ ‫ﺑﺤﺚ ﻓﺪﻙ ﺩﺭ ﺿﻤﻦ ﻛﺘﺐ ﻣﻔﺼﻞ ﻛﻼﻣﻰ ﻭ ﺣﺪﻳﺜﻰ ﻭ ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﻣﻮﺍﺭﺩ ﺑﺴﻴﺎﺭﻯ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﻛﺘﺎﺑﻬﺎﻯ ﻣﺴﺘﻘﻞ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺩﺭ‬ ‫ﻣﻮﺿﻮﻉ ﻓﺪﻙ ﺑﻴﺶ ﺍﺯ ‪ 230‬ﻛﺘﺎﺏ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻭ ﺟﻨﺒﻪ ﻯ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻋﺮﺿﻪ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫‪ .1‬ﻣﺴﺌﻠﻪ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﻭ ﺍﺳﺘﺪﻻﻟﻬﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ‪ 130 :‬ﻛﺘﺎﺏ‪.‬‬ ‫‪ .2‬ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺷﺮﺡ ﻭ ﺗﻔﺴﻴﺮ ﺁﻥ‪ 100 :‬ﻛﺘﺎﺏ‪.‬‬ ‫ﺍﻳﻦ ﻛﺘﺎﺑﻬﺎ ﺑﻪ ﺯﺑﺎﻧﻬﺎﻯ ﻓﺎﺭﺳﻰ‪ ،‬ﻋﺮﺑﻰ‪ ،‬ﺍﺭﺩﻭ‪ ،‬ﺗﺮﻛﻰ‪ ،‬ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﻓﺮﺍﻧﺴﻮﻯ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﺍﻳﻦ ﻛﺘﺎﺑﻬﺎ ﭼﺎﭘﻰ ﻭ ﺗﻌﺪﺍﺩﻯ ﺧﻄﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺟﺪﺍﮔﺎﻧﻪ ﺫﻛﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻣﺪﻩ ﺩﺭ ﻛﺘﺎﺏ »ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺁﺋﻴﻨﻪ ﻯ ﻛﺘﺎﺏ« ﺑﻄﻮﺭ ﻣﻔﺼﻞ ﻣﻌﺮﻓﻰ ﺷﺪﻩ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ‬ ‫ﺑﻴﺸﺘﺮ ﻛﺘﺎﺑﻬﺎ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﻛﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻻﺯﻡ ﺑﻪ ﺗﺬﻛﺮ ﺍﺳﺖ ﻛﻪ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺑﺎ ﻋﻨﻮﺍﻥ »ﺧﻄﺎﺑﻪ ﻯ ﻓﺪﻙ« ﺗﻨﻈﻴﻢ ﻭ ﭼﺎپ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺑﺎ ﻋﻨﻮﺍﻥ »ﻓﺪﻙ ﻛﻰ ﺭﺍﺯ« ﺗﻮﺳﻂ ﻣﺮﺣﻮﻡ ﺣﺠﺔ ﺍﻻﺳﻼﻡ ﺍﺣﻤﺪ ﺍﻣﺎﻣﻰ ﺑﻪ ﺯﺑﺎﻥ ﺍﺭﺩﻭ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﺤﺚ ﻋﻠﻤﻰ ﻓﺪﻙ‬ ‫ﻛﺘﺎﺑﻬﺎﻯ ﻓﺎﺭﺳﻰ ﭼﺎﭘﻰ‬ ‫‪ .1‬ﺍﺳﺮﺍﺭ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺍﻧﺼﺎﺭﻯ‪ -‬ﺳﻴﺪ ﺣﺴﻴﻦ ﺭﺟﺎﻳﻰ‪.‬‬ ‫‪ .2‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻣﺎﺟﺮﺍﻯ ﻏﻢ ﺍﻧﮕﻴﺰ ﻓﺪﻙ‪ ،‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ ﺷﻴﺮﺍﺯﻯ‪.‬‬ ‫‪ .3‬ﺩﻓﺎﻉ ﺍﺯ ﺣﺮﻳﻢ ﺣﻖ‪ ،‬ﻋﻤﺮﺍﻥ ﻋﻠﻰ ﺯﺍﺩﻩ‪.‬‬ ‫‪ .4‬ﺩﻓﺎﻉ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﻭﻻﻳﺖ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﻋﺎﺑﺪﻳﻦ ﺯﺍﺩﻩ‪.‬‬ ‫‪ .5‬ﺳﻮﮔﻨﺎﻣﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺗﻘﻰ ﻧﻘﻮﻯ‪.‬‬ ‫‪ .6‬ﺳﻴﺮﻯ ﻣﺨﺘﺼﺮ ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻏﻢ ﺍﻧﮕﻴﺰ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺍﺻﻐﺮ ﻣﺤﻤﻮﺩ ﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .7‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻔﺪﻛﻴﺔ‪ ،‬ﺳﻴﺪ ﺍﻛﺮﻡ ﻋﻠﻰ ﻫﻨﺪﻯ‪.‬‬ ‫‪ .8‬ﻃﻌﻦ ﺍﻟﺮﻣﺎﺡ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺑﻦ ﺩﻟﺪﺍﺭ ﻋﻠﻰ ﻧﺼﻴﺮ ﺁﺑﺎﺩﻯ ﻫﻨﺪﻯ‪.‬‬ ‫‪ .9‬ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻓﺪﻙ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .10‬ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﺿﻴﺎﺋﻰ ﺑﻴﮕﺪﻟﻰ‪.‬‬ ‫‪ .11‬ﻓﺪﻙ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .12‬ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺍﺣﻤﺪ ﺣﺴﻴﻨﻰ‪.‬‬ ‫‪ .13‬ﻓﺪﻙ‪ :‬ﺝ ‪ ،1‬ﻫﻴﺌﺖ ﺗﺤﺮﻳﺮﻳﻪ ﻣﺠﻤﻊ ﺧﻴﺮﺍﻟﻨﺴﺎء‪.‬‬ ‫‪ .14‬ﻓﺪﻙ‪ :‬ﺝ ‪ ،2‬ﻫﻴﺌﺖ ﺗﺤﺮﻳﺮﻳﻪ ﻣﺠﻤﻊ ﺧﻴﺮﺍﻟﻨﺴﺎء‪.‬‬ ‫‪ .15‬ﻓﺪﻙ‪ :‬ﺝ ‪ ،3‬ﻫﻴﺌﺖ ﺗﺤﺮﻳﺮﻳﻪ ﻣﺠﻤﻊ ﺧﻴﺮﺍﻟﻨﺴﺎء‪.‬‬ ‫‪ .16‬ﻓﺪﻙ ﺩﺭ ﺗﺎﺭﻳﺦ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺻﺪﺭ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﻣﺤﻤﻮﺩ ﻋﺎﺑﺪﻯ‪.‬‬ ‫‪ .17‬ﻓﺪﻙ ﺫﻭﺍﻟﻔﻘﺎﺭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﻭﺍﺣﺪﻯ‪.‬‬ ‫‪ .18‬ﻓﺪﻙ )ﮔﺬﺭﻯ ﺑﺮ ﻣﺎﺟﺮﺍﻯ ﻏﻢ ﺍﻧﮕﻴﺰ ﻓﺪﻙ(‪ ،‬ﺳﻴﺪ ﺍﺣﻤﺪ ﺻﺎﺩﻕ ﺣﺴﻴﻨﻰ‪.‬‬ ‫‪ .19‬ﻓﺪﻙ ﻣﻌﺘﺒﺮﺗﺮﻳﻦ ﺳﻨﺪ ﺗﺎﺭﻳﺦ‪ ،‬ﺳﻴﺪ ﻋﻠﻴﺮﺿﺎ ﺣﺴﻴﻨﻰ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۷۸‬‬

‫‪ .20‬ﻓﺪﻙ‪ ،‬ﻣﺮﺛﻴﻪ ﺍﻯ ﻛﻪ ﺩﻭﺑﺎﺭﻩ ﺑﺎﻳﺪ ﺧﻮﺍﻧﺪ‪ ،‬ﻣﺤﻤﻮﺩ ﺻﻠﻮﺍﺗﻰ‪.‬‬ ‫‪ .21‬ﻓﺪﻙ ﻧﺤﻠﺔ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻦ ﺣﺎﺋﺮﻯ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﺳﻴﺪ ﺍﺣﻤﺪ ﻋﻠﻢ ﺍﻟﻬﺪﻯ‪.‬‬ ‫‪ .22‬ﻓﺪﻙ ﻭ ﺑﺎﺯﺗﺎﺑﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺳﻴﺎﺳﻰ ﺁﻥ‪ ،‬ﻋﻠﻰ ﺍﻛﺒﺮ ﺣﺴﻨﻰ‪.‬‬ ‫‪ .23‬ﻓﺪﻙ ﻭ ﺟﺮﻳﺎﻧﺎﺕ ﺗﺎﺭﻳﺨﻰ ﺁﻥ ﺍﺯ ﻧﻈﺮ ﺍﻫﻞ ﺳﻨﺖ‪ ،‬ﺍﺣﻤﺪ‪.‬‬ ‫‪ .24‬ﻓﺪﻙ ﻭ ﺣﻮﺍﺋﻂ ﺳﺒﻌﻪ‪ ،‬ﺳﻴﺪ ﺣﺴﻴﻦ ﻭﺍﻋﻈﻰ ﺳﺒﺰﻭﺍﺭﻯ‪.‬‬ ‫‪ .25‬ﻓﺪﻙ ﻫﺪﻳﻪ ﺑﻪ ﭘﻴﺸﮕﺎﻩ ﺷﺎﻩ ﺍﻭﻟﻴﺎء ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .26‬ﮔﻠﻮﺑﻨﺪ ﻋﺼﻤﺖ ﺩﺭ ﺭﺍﻩ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺟﻤﺎﻝ ﻫﺎﺷﻤﻰ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﺧﻠﻴﻞ ﻛﻤﺮﻩ ﺍﻯ‬ ‫‪ .27‬ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺍﺣﻤﺪ ﻓﺎﻟﻰ‪.‬‬ ‫‪ .28‬ﻧﻘﺶ ﺗﺎﺭﻳﺨﻰ ﺳﻴﺎﺳﻰ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺻﺪﺭ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﻋﻠﻰ ﺍﻛﺒﺮ ﺣﺴﻴﻨﻰ ﺧﺮﺍﺳﺎﻧﻰ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﻓﺎﺭﺳﻰ ﺧﻄﻰ‬ ‫‪ .29‬ﭘﮋﻭﻫﺸﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ‪ ،‬ﺭﺳﻮﻝ ﺍﻛﺒﺮﻯ‬ ‫‪ .30‬ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺭﻣﺰ ﺣﺪﻳﺚ ﻓﺪﻙ‪ ،‬ﺣﺴﻴﻦ ﻏﻴﺐ ﻏﻼﻣﻰ‬ ‫‪ .31‬ﻋﻠﻰ‪ ،‬ﻓﺎﻃﻤﻪ‪ ،‬ﻓﺪﻙ‪ ،‬ﭘﻴﻤﺎﻥ ﻣﺎﻟﻜﻰ ﻧﮋﺍﺩ‬ ‫‪ .32‬ﻓﺪﻙ‪ ،‬ﻣﻮﻟﻒ‪:‬؟‬ ‫‪ .33‬ﻓﺪﻙ‪ ،‬ﺍﺣﻤﺪ ﻣﻌﺎﺭﻑ ﻭﻧﺪ‬ ‫‪ .34‬ﻓﺪﻙ‪ ،‬ﻣﻴﺜﻢ ﺍﻳﻮﺑﻰ‬ ‫‪ .35‬ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﻗﺎﺳﻤﻰ‬ ‫‪ .36‬ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﻗﻠﻌﻪ ﺳﺮﻯ‬ ‫‪ .37‬ﻓﺪﻙ‪ ،‬ﺣﻤﻴﺪ ﻛﻤﺎﻝ ﺍﺭﺩﻛﺎﻧﻰ‬ ‫‪ .38‬ﻓﺪﻙ ﻋﻄﻴﻪ ﻯ ﺍﻟﻬﻰ‪ ،‬ﺍﺣﻤﺪ ﺭﺍﻫﺪﺍﺭﻯ‬ ‫‪ .39‬ﻓﺪﻙ ﺳﺎﻳﻪ ﺳﺎﺭ ﺣﺎﻛﻤﻴﺖ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻏﻼﻣﺮﺿﺎ ﮔﻠﻰ ﺯﻭﺍﺭﻩ ﺍﻯ‪.‬‬ ‫‪ .40‬ﻓﺪﻙ ﺩﺭ ﻓﻘﻪ ﺷﻴﻌﻪ‪ ،‬ﺣﺴﻦ ﺭﺿﺎﺯﺍﺩﻩ ﻯ ﻣﻘﺪﻡ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .41‬ﻓﺪﻙ ﺩﺭ ﺗﺎﺭﻳﺦ‪ ،‬ﻣﺮﻳﻢ ﺍﺣﻤﺪﻯ ﻛﻴﺎ‪.‬‬ ‫‪ .42‬ﻓﺪﻙ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺣﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﻠﱠﻪ ﺷﻴﺮﺍﺯﻯ ﻓﺎﻟﻰ‪.‬‬ ‫‪ .43‬ﻓﺪﻙ ﻗﺼﻪ ﻯ ﻣﻈﻠﻮﻣﻴﺖ‪ ،‬ﺯﻫﺮﺍ ﺟﻮﺍﻥ ﺑﺨﺖ‪ ،‬ﻧﺴﻴﻢ ﻣﻴﻼﻧﻰ ﻓﺮ‪ ،‬ﻓﺮﻳﺒﺎ ﻭﺍﺻﺒﻰ‪ ،‬ﭘﺮﻭﻳﻦ ﻣﻠﻚ ﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .44‬ﻓﺪﻙ ﺳﻨﺪ ﻣﻈﻠﻮﻣﻴﺖ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺣﺎﻣﺪ ﻭﺣﻴﺪﻯ‪.‬‬ ‫‪ .45‬ﻓﺪﻙ ﻭ ﺳﻴﺮ ﺗﺎﺭﻳﺨﻰ ﺁﻥ‪ ،‬ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺗﻘﻰ ﻣﻬﺪﻭﻯ ﺍﺻﻔﻬﺎﻧﻰ‪.‬‬ ‫‪ .46‬ﻗﺼﻪ ﻯ ﻓﺪﻙ‪ ،‬ﻏﻼﻣﺮﺿﺎ ﺣﻴﺪﺭﻯ ﺍﺑﻬﺮﻯ‬ ‫‪ .47‬ﻣﻴﺮﺍﺙ ﺍﻧﺒﻴﺎء‪ ،‬ﺣﺴﻦ ﺍﻧﺼﺎﺭﻯ ﺯﺍﺩﻩ‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﻋﺮﺑﻰ ﭼﺎﭘﻰ‬ ‫‪ .48‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺇﺛﺒﺎﺕ ﺃ ﱠﻥ ﻓﺪﻙ ﻟﻔﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﻛﺮﻣﻰ ﺣﻮﻳﺰﻯ‪.‬‬ ‫‪ .49‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺤﻘﻴﻖ ﺍﻟﺨﺒﺮ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ :‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎء ﻻﻧﻮﺭ‪‬ﺙ‪ ،‬ﺷﻴﺦ ﻣﻔﻴﺪ‪.‬‬ ‫‪ .50‬ﺭﺳﺎﻟﺔ ﻣﺒﺤﺚ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺑﻦ ﺩﻟﺪﺍﺭ ﻋﻠﻰ ﺭﺿﻮﻯ ﻧﺼﻴﺮ ﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .51‬ﺍﻟﺴﻘﻴﻔﺔ ﻭ ﻓﺪﻙ‪ ،‬ﺍﺑﻮﺑﻜﺮ ﺍﺣﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺟﻮﻫﺮﻯ‪.‬‬ ‫‪ .52‬ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻓﺪﻙ‪ ،‬ﻋﻠﻰ ﻣﺤﻤﺪ ﻋﻠﻰ ﺩﺧﻴﻞ‪.‬‬ ‫‪ .53‬ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻇﻔﺮ ﺣﺴﻦ ﺑﻦ ﺩﻟﺸﺎﺩ ﻋﻠﻰ ﻧﻘﻮﻯ ﺍﻣﺮﻭﻫﻰ‪.‬‬ ‫‪ .54‬ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻴﻦ ﻣﻬﺪﻭﻯ ﻻﻫﻴﺠﻰ‪.‬‬ ‫‪ .55‬ﻓﺪﻙ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺻﺪﺭ‪.‬‬ ‫‪ .56‬ﻓﺪﻙ ﻭ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ )ﻗﺼﺔ ﺟﻬﺎﺩ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ(‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﻋﺒﺎﺱ ﻣﻮﺳﻮﻯ‪.‬‬ ‫‪ .57‬ﻣﺒﺤﺚ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺑﻦ ﺩﻟﺪﺍﺭ ﻋﻠﻰ ﺭﺿﻮﻯ ﻧﺼﻴﺮﺁﺑﺎﺩﻯ ﻡ ‪.1259‬‬ ‫‪ .58‬ﻫﺪﻯ ﺍﻟﻤﻠﺔ ﺇﻟﻰ ﺃ ﱠﻥ ﻓﺪﻙ ﻣﻦ ﺍﻟﻨﺤﻠﺔ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻦ ﻣﻮﺳﻮﻯ ﻗﺰﻭﻳﻨﻰ ﺣﺎﺋﺮﻯ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻛﺘﺎﺑﻬﺎﻯ ﻋﺮﺑﻰ ﺧﻄﻰ‬ ‫‪ .59‬ﺃﺿﻮﺍء ﺍﻟﺪﺭﺭ ﺍﻟﻐﻮﺍﻟﻲ ﻓﻲ ﺍﻳﻀﺎﺡ ﻓﺪﻙ ﻭ ﺍﻟﻌﻮﺍﻟﻲ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .60‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻼﻣﻌﺔ ﻓﻲ ﺗﻮﺍﺭﻳﺦ ﺳﻴﺪﺗﻨﺎ ﺍﻟﺼﺪﻳﻘﺔ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺭﺿﺎ ﻃﺒﺴﻰ ﻧﺠﻔﻰ‪.‬‬ ‫‪ .61‬ﺃﻧﻮﺍﺭ ﺍﻟﻬﺪﺍﻳﺔ ﻓﻲ ﻣﺒﺤﺚ ﻓﺪﻙ ﻭﺍﻟﻘﺮﻃﺎﺱ ﻭ ﺩﻓﻊ ﺷﺒﻬﺎﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺤﻤﺪ ﺍﻧﻮﺭ ﺍﻛﺒﺮ ﺁﺑﺎﺩﻯ‬ ‫‪ .62‬ﺗﺮﻛﺔ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺣﻤﺎﺩ ﺑﻦ ﺍﺳﺤﺎﻕ‪ ،‬ﺣﺪﻭﺩ ‪ 635‬ﻕ‪.‬‬ ‫‪ .63‬ﺟﺰء ﻓﻲ ﺗﺤﻘﻴﻖ »ﻻ ﻧﻮﺭ‪‬ﺙ ﻣﺎ ﺗﺮﻛﻨﺎﻩ ﺻﺪﻗﺔ«‪ ،‬ﻣﺤﻤﺪ ﻣﻌﻴﻦ ﺳﻨﺪﻯ ﺗﺘﻮﻯ ﺣﻨﻔﻰ‪.‬‬ ‫‪ .64‬ﺟﻮﺍﺏ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ ﻋﻦ ﺣﺪﻳﺚ »ﻧﺤﻦ ﺍﻷﻧﺒﻴﺎء ﻻﻧﻮﺭﺙ«‪ ،‬ﺍﻓﻀﻞ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ‪.‬‬ ‫‪ .65‬ﺣﺪﻳﺚ ﺍﻟﺨﻀﺮ ﻣﻊ ﺃﺑﻲ ﺑﻜﺮ ﻓﻲ ﻓﺪﻙ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .66‬ﺩﺭﺭ ﺍﻟﻶﻟﻰ ﻓﻲ ﺣﺠﺔ ﺩﻋﻮﻯ ﺍﻟﺒﺘﻮﻝ ﻟﻔﺪﻙ ﻭﺍﻟﻌﻮﺍﻟﻲ‪ ،‬ﺣﺴﻦ ﺑﻦ ﻳﺤﻴﻰ ﺩﻳﻠﻤﻰ‪.‬‬ ‫‪ .67‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺣﻘﻴﻘﺔ ﻓﺪﻙ‪ ،‬ﺟﻌﻔﺮ ﺑﻦ ﺑﻜﻴﺮ ﺧﻴﺎﻁ‪.‬‬ ‫‪ .68‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺣﻜﻢ ﺃﺑﻲ ﺑﻜﺮ ﻓﻲ ﻓﺪﻙ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .69‬ﺭﺳﺎﻟﺔ ﻓﻲ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﻣﻬﺪﻭﻯ ﻻﻫﻴﺠﻰ‪.‬‬ ‫‪ .70‬ﺿﻮء ﺍﻟﻠﺌﺎﻟﻲ ﻓﻲ ﻏﺼﺐ ﻓﺪﻙ ﻭ ﺍﻟﻌﻮﺍﻟﻲ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .71‬ﻓﺪﻙ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺤﻤﺪ ﺛﻘﻔﻰ ﻛﻮﻓﻰ‪ ،‬ﻡ ‪ 283‬ﻕ‪.‬‬ ‫‪ .72‬ﻓﺪﻙ‪ ،‬ﺍﺑﻮﻃﺎﻟﺐ ﻋﺒﻴﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﺣﻤﺪ ﺍﻧﺒﺎﺭﻯ‪ ،‬ﻡ ‪ 356‬ﻕ‪.‬‬ ‫‪ .73‬ﻓﺪﻙ‪ ،‬ﺍﺑﻮ ﺟﻴﺶ ﻣﻈﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻠﺨﻰ ﺧﺮﺍﺳﺎﻧﻰ‪ ،‬ﻡ ‪ 367‬ﻕ‪.‬‬ ‫‪ .74‬ﻓﺪﻙ‪ ،‬ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻛﺜﻴﺮ ﻫﺎﺷﻤﻰ‪.‬‬ ‫‪ .75‬ﻓﺪﻙ‪ ،‬ﺍﺑﻮ ﺣﺴﻴﻦ ﻳﺤﻴﻰ ﺑﻦ ﺯﻛﺮﻳﺎ ﺗﺮﻣﺎﺷﻴﺰﻯ‪.‬‬ ‫‪ .76‬ﻓﺪﻙ‪ ،‬ﻃﺎﻫﺮ ﺑﻦ ﻋﻠﻰ ﺟﺮﺟﺎﻧﻰ‪.‬‬ ‫‪ .77‬ﻓﺪﻙ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺳﻴﺪ ﺣﻴﺪﺭ ﺑﻦ ﺍﺳﻤﺎﻋﻴﻞ ﺻﺪﺭ ﻣﻮﺳﻮﻯ ﻋﺎﻣﻠﻰ‪.‬‬ ‫‪ .78‬ﻓﺪﻙ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻋﻠﻰ ﺑﻦ ﺭﺟﺐ ﻋﻠﻰ ﺭﻭﺣﺎﻧﻰ ﺍﺻﻔﻬﺎﻧﻰ ﻧﺠﻒ ﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .79‬ﻓﺪﻙ ﻭ ﺍﻟﺨﻤﺲ‪ ،‬ﺳﻴﺪ ﺣﺴﻦ ﺑﻦ ﻋﻠﻰ ﺍﻃﺮﻭﺵ‪ ،‬ﻡ ‪ 304‬ﻕ‪.‬‬ ‫‪ .80‬ﻓﺪﻙ ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ ،‬ﻃﺎﻫﺮ ﻏﻼﻡ ﺍﺑﻮﺟﻴﺶ ﺑﻠﺨﻰ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .81‬ﻓﻲ ﺣﺪﻭﺩ ﻓﺪﻙ‪ ،‬ﻣﻮﻟﻒ‪:‬؟‬ ‫‪ .82‬ﺍﻟﻘﻀﺎء ﻓﻰ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﻛﺎﻇﻢ ﺑﻦ ﻋﻠﻰ ﺣﺴﻴﻦ ﺳﺮﺍﺑﻰ‪.‬‬ ‫‪ .83‬ﻛﻼﻡ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﻲ ﻓﺪﻙ‪ ،‬ﺍﺑﻮﺍﻟﻔﺮﺝ ﻋﻠﻰ ﺑﻦ ﺣﺴﻴﻦ ﺍﺻﻔﻬﺎﻧﻰ‪ ،‬ﻡ ‪ 356‬ﻕ‪.‬‬ ‫‪ .84‬ﻧﺤﻠﺔ ﺍﻟﺒﺘﻮﻝ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺣﻤﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﺍﺭﺩﻭ ﭼﺎﭘﻰ‬ ‫‪ .85‬ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ‪ ،‬ﻣﺤﻤﺪ ﻣﻬﺪﻯ ﻋﻠﻰ ﺧﺎﻥ‪.‬‬ ‫‪ .86‬ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﺑﺠﻮﺍﺏ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ‪ ،‬ﺍﻣﻴﺮ ﺣﺴﻦ ﺧﺎﻥ‪.‬‬ ‫‪ .87‬ﺁﻳﺔ ﺍُﺧﺮﻯ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .88‬ﺍﺯﺍﻟﺔ ﺍﻟﺸﻚ ﻋﻦ ﻣﺴﺌﻠﺔ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺗﻮﻧﺴﻮﻯ‪.‬‬ ‫‪ .89‬ﺍﻇﻬﺎﺭ ﻓﻰ ﺗﺤﻘﻴﻖ ﻣﻴﺮﺍﺙ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﺳﻴﺪ ﻋﺒﺪﺍﻟﺒﺎﺳﻂ ﻣﺤﻤﺪ ﻋﺎﻟﻢ ﻋﺮﻳﻀﻰ‪.‬‬ ‫‪ .90‬ﺍﻧﺘﺼﺎﺭ ﺍﻟﺸﻴﻌﺔ ﻓﻰ ﺭﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺣﻜﻴﻢ ﺍﺣﺪ ﺷﺎﻩ‪.‬‬ ‫‪ .91‬ﺍﻧﻮﺍﺭ ﺣﻖ‪ ،‬ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﻋﺎﺭﻑ ﻧﻘﻮﻯ‪.‬‬ ‫‪ .92‬ﺑﺎﻍ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﻮﺩ ﺍﺣﻤﺪ ﺭﺿﻰ‪.‬‬ ‫‪ .93‬ﺑﺎﻍ ﻓﺪﻙ ﻣﻴﻦ ﺳﺮﺳﺮﻯ ﻧﻈﺮ‪ ،‬ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻛﻮﭘﺎ ﮔﻨﺞ‪.‬‬ ‫‪ .94‬ﺑﺎﻏﻰ‪ ،‬ﺳﻴﺪ ﻛﺮﺍﺭ ﺣﺴﻴﻦ ﻣﺤﻤﺪﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .95‬ﺑﺤﺚ ﺑﺎﻍ ﻓﺪﻙ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .96‬ﺑﺤﺚ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﻣﻬﺪﻯ ﻋﻠﻰ‪.‬‬ ‫‪ .97‬ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻛﺎ ﺣﻖ ﻭﺭﺍﺛﺖ‪ ،‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﻣﻠﻚ‪.‬‬ ‫‪ .98‬ﺑﻨﺖ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺣﻖ ﻭﺭﺍﺛﺖ ﺗﺒﺼﺮﺓ ﺍﻭﺭ ﻣﺴﺌﻠﻪ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﻧﺬﻳﺮ ﻗﺎﺩﻳﺎﻧﻰ‪.‬‬ ‫‪ .99‬ﺗﺤﻘﻴﻖ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺍﺣﻤﺪ ﺷﺎﻩ ﺑﺨﺎﺭﻯ ﭼﻮﻛﻴﺮﻭﻯ‪.‬‬ ‫‪ .100‬ﺗﺤﻘﻴﻖ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺣﻔﺎﻇﺖ ﺣﺴﻴﻦ ﺑﻬﻴﻜﭙﻮﺭﻯ‪.‬‬ ‫‪ .101‬ﺗﻨﺒﻴﻪ ﺍﻟﻨﺎﻛﺜﻴﻦ ﻭ ﺗﻜﺬﻳﺐ ﺍﻟﻤﻨﻜﺮﻳﻦ ﺑﺎﺛﺒﺎﺕ ﺣﻘﻴﻘﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻏﻼﻡ ﺭﺿﺎ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .102‬ﺗﻮﺛﻴﻖ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﻨﻈﻮﺭ ﺣﺴﻴﻦ ﺑﺨﺎﺭﻯ‪.‬‬ ‫‪ .103‬ﺟﺎﮔﻴﺮ ﻓﺪﻙ‪ ،‬ﻏﻼﻣﺤﺴﻴﻦ ﭘﺎﻛﺴﺘﺎﻧﻰ‪.‬‬ ‫‪ .104‬ﺣﻘﻴﻘﺖ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺻﺎﺩﻕ ﺣﺴﻴﻦ‪.‬‬ ‫‪ .105‬ﺩﺭﺓ ﺍﻟﺒﻴﻀﺎء ﻓﻰ ﺍﺛﺒﺎﺕ ﺣﻖ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺣﺎﺟﻰ ﺳﻴﺪ ﺁﻝ ﻣﺤﻤﺪ ﻣﻄﻠﻊ ﺁﻣﺮﻭﻫﻰ‪.‬‬ ‫‪ .106‬ﺍﻟﺪﺭﺓ ﺍﻟﺤﻴﺪﺭﻳﺔ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﺑﻦ ﺣﺴﻴﻦ ﻧﻮﮔﺎﻧﻮﻯ ﻫﻨﺪﻯ‪.‬‬ ‫‪ .107‬ﺭﺩ ﺍﻻﺑﺎﻟﺴﺔ‪ ،‬ﻏﻼﻡ ﺣﻴﺪﺭﻳﺎﻥ‪.‬‬ ‫‪ .108‬ﺭﺳﺎﻟﻪ ﻯ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﻓﺘﺢ ﻣﺤﻤﺪ ﺟﻼﻟﭙﻮﺭﻯ‪.‬‬ ‫‪ .109‬ﺭﺳﺎﻟﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﻧﻮﮔﺎﻧﻮﻯ‪.‬‬ ‫‪ .110‬ﺭﺳﺎﻟﻪ ﻯ ﻓﺪﻙ‪ ،‬ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪ ﻧﺬﺭ ﻋﻠﻰ ﭘﻴﺸﺎﻭﺭﻯ ﻗﺎﺩﻳﺎﻧﻰ‪.‬‬ ‫‪ .111‬ﺭﻣﻰ ﺍﻟﺠﻤﺮﺍﺕ‪ ،‬ﺝ ‪ ،1‬ﻋﺒﺎﺩ ﺣﺴﻴﻨﻰ‪.‬‬ ‫‪ .112‬ﺭﻣﻰ ﺍﻟﺠﻤﺮﺍﺕ‪ ،‬ﺝ ‪ 2‬ﻭ ‪ ،3‬ﻣﺤﻤﺪ ﺗﻘﻰ‪.‬‬ ‫‪ .113‬ﻓﺪﻙ ﺗﺎﺭﻳﺦ ﻛﻰ ﺭﻭﺷﻨﻰ ﻣﻴﻦ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺻﺪﺭ‪ ،‬ﻣﺘﺮﺟﻢ‪ :‬ﺳﻴﺪ ﺫﻯ ﺷﺎﻥ ﺣﻴﺪﺭ ﺟﻮﺍﺩﻯ‪.‬‬ ‫‪ .114‬ﻗﻀﻴﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺳﺠﺎﺩ ﺣﺴﻴﻦ ﻧﻘﻮﻯ‪.‬‬ ‫‪ .115‬ﻛﺸﻒ ﺍﻟﻈﻠﻤﺎﺕ ﺝ ‪ ،1 -4‬ﻣﺤﻤﺪ ﺣﻴﺪﺭ‪.‬‬ ‫‪ .116‬ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻭﺟﻴﻪ ﺍﻟﺤﺴﻦ ﭘﺎﺭﻭﻯ‪.‬‬ ‫‪ .117‬ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺟﻌﻔﺮ ﺑﻦ ﺳﻴﺪ ﻣﺤﻤﺪ ﻋﺒﺎﺱ ﺯﻳﺪﻯ ﺑﺠﻨﻮﺭﺩﻯ ﻫﻨﺪﻯ ﻡ ‪.1400‬‬ ‫‪ .118‬ﻣﺴﺌﻠﻪ ﻯ ﻭﺭﺍﺛﺖ ﺍﻧﺒﻴﺎء‪ ،‬ﺳﻴﺪ ﻳﻌﺴﻮﺏ ﻋﻠﻰ ﺯﻳﺪﻯ‪.‬‬ ‫‪ .119‬ﻣﻘﺪﻣﻪ ﺑﺎﻍ ﻓﺪﻙ ﻭ ﻫﻰ ﻣﺠﺮﻡ ﻭ ﻫﻰ ﻣﻨﺼﻒ‪ ،‬ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﻣﺸﺘﺎﻕ‪.‬‬ ‫‪ .120‬ﻣﻘﺪﻣﻪ ﻓﺪﻙ ﭘﺮ ﺍﻳﻚ ﻧﻈﺮ‪ ،‬ﺳﻴﺪ ﻇﻔﺮ ﺍﻟﺤﺴﻦ‪.‬‬ ‫‪ .121‬ﻧﺎﺭ ﺣﺎﻣﻴﻪ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﻧﻮﮔﺎﻧﻮﻯ‪.‬‬ ‫‪ .122‬ﻭﺍﺭﺙ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﻭﺻﻰ ﺧﺎﻥ‪.‬‬ ‫‪ .123‬ﺍﻟﻬﺪﻯ ﻓﻰ ﺍﺛﺒﺎﺕ ﺍﻻﺭﺙ ﻟﻼﻧﺒﻴﺎء‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﺍﻟﻘﺎﺳﻢ ﺭﺿﻮﻯ ﻗﻤﻰ ﻻﻫﻮﺭﻯ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻛﺘﺎﺑﻬﺎﻯ ﺍﺭﺩﻭ ﺧﻄﻰ‬ ‫‪ .124‬ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺣﺴﻦ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻧﺠﻔﻰ‪.‬‬ ‫‪ .125‬ﻓﺪﻙ‪ ،‬ﻧﺬﻳﺮ ﻋﻠﻰ ﺍﻧﺼﺎﺭﻯ‪.‬‬ ‫‪ .126‬ﻓﺪﻙ ﻛﻰ ﺭﺍﺯ‪ ،‬ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺍﻧﺼﺎﺭﻯ‪ -‬ﺳﻴﺪ ﺣﺴﻴﻦ ﺭﺟﺎﻳﻰ‪ ،‬ﻣﺘﺮﺟﻢ‪ :‬ﺍﺣﻤﺪ ﺍﻣﺎﻣﻰ‬ ‫‪ .127‬ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺟﻌﻔﺮ ﺯﻳﺪﻯ‪.‬‬ ‫‪ .128‬ﻣﻠﻜﻴﺖ ﻓﺪﻙ‪ ،‬ﻏﻼﻡ ﺣﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺣﻴﺎﺕ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﺍﻧﮕﻠﻴﺴﻰ ﭼﺎﭘﻰ‬ ‫‪ .129‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍَﻧﺪ ﺩ‪ ‬ﻫﺎﺭﺕ ﺭﻧﺪﻳﻨﮓ ﺍ‪‬ﭘﻰ ﺯﻭﺩ ﺁﻭ ﻓَﺪ‪‬ﻙ‪ ،‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ ﺷﻴﺮﺍﺯﻯ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﻣﻴﻜﺎﺋﻴﻞ ﺍﺣﻤﺪﻯ‪.‬‬ ‫‪ .130‬ﺩ‪ ‬ﺍ‪‬ﺳﺘ‪‬ﻴ‪‬ﺖ‪ ‬ﺁ ‪‬ﻭ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺭﺿﺎ ﺩ‪‬ﻟْﻜ‪‬ﺮْﺳﻰ‬ ‫ﻛﺘﺎﺑﻬﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﻓﺎﺭﺳﻰ ﭼﺎﭘﻰ‬ ‫‪ .131‬ﺁﻭﺍﻯ ﻛﻮﺛﺮ‪ ،‬ﻣﺤﻤﺪ ﻧﻌﻴﻤﺎﺋﻰ‬ ‫‪ .132‬ﺍﺣﺘﺠﺎﺝ ﺑﺎﻧﻮﻯ ﺑﺰﺭگ‪ ،‬ﻣﺤﻤﺪ ﻋﻠﻰ ﻣﺮﺩﺍﻧﻰ‪.‬‬ ‫‪ .133‬ﺑﺮﺭﺳﻰ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﺴﻦ ﻭﺍﻋﻆ‬ ‫‪ .134‬ﺗﺮﺟﻤﻪ ﻯ ﺧﻄﺒﻪ ﻯ ﻓﺪﻙ ﺍﺯ ﺑﺰﺭگ ﺑﺎﻧﻮﻯ ﺍﺳﻼﻡ‪ ،‬ﺍﺣﻤﺪ ﻣﻌﺼﻮﻣﻰ‪.‬‬ ‫‪ .135‬ﭼﺸﻤﻪ ﺳﺎﺭ ﻛﻮﺛﺮ‪ ،‬ﻣﻬﺪﻯ ﻋﺒﺪﺍﻟﻠﻬﻰ‪.‬‬ ‫‪ .136‬ﺟﺮﻋﻪ ﺍﻯ ﺍﺯ ﻛﻮﺛﺮ‪ ،‬ﺣﻮﺯﻩ ﻯ ﻣﻘﺎﻭﻣﺖ ﺑﺴﻴﺞ‪.‬‬ ‫‪ .137‬ﺣﺪﻳﺚ ﻏﺮﺑﺖ‪ ،‬ﻣﻬﺪﻯ ﺟﻌﻔﺮﻯ‪.‬‬ ‫‪ .138‬ﺣﻤﺎﺳﻪ ﺍﻯ ﺑﻰ ﻧﻈﻴﺮ ﺩﺭ ﻛﻨﺎﺭ ﺑﺴﺘﺮ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﺑﺮﻭﺟﺮﺩﻯ‪.‬‬ ‫‪ .139‬ﺣﻤﺎﺳﻪ ﺍﻯ ﺑﺰﺭگ‪ ،‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ ﺷﻴﺮﺍﺯﻯ‪.‬‬

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‫‪ .140‬ﺧﻄﺎﺑﻪ ﻯ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺍﻧﺼﺎﺭﻯ‪ -‬ﺳﻴﺪ ﺣﺴﻴﻦ ﺭﺟﺎﺋﻰ‬ ‫‪ .141‬ﺧﻄﺒﻪ ﻯ ﺁﺗﺸﻴﻦ ﺑﺎﻧﻮﻯ ﺍﺳﻼﻡ ﺩﺭ ﺑﺴﺘﺮ ﺷﻬﺎﺩﺕ‪ ،‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ ﺷﻴﺮﺍﺯﻯ‪.‬‬ ‫‪ .142‬ﺧﻄﺒﻪ ﻯ ﺗﺎﺭﻳﺨﻰ ﺑﺎﻧﻮﻯ ﺑﺰﺭگ ﺍﺳﻼﻡ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺳﻴﺪ ﻧﮋﺍﺩ‬ ‫‪ .143‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺣﺴﻴﻦ ﻋﻤﺎﺩﺯﺍﺩﻩ‪.‬‬ ‫‪ .144‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻧﺼﺎﺭﻯ‪.‬‬ ‫‪ .145‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺍﺑﻮﺍﻟﻔﻀﻞ ﻣﻮﺳﻮﻯ ﮔﺮﻣﺎﺭﻭﺩﻯ‪.‬‬ ‫‪ .146‬ﺧﻄﺒﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﭼﻬﻞ ﺣﺪﻳﺚ ﺩﺭ ﻣﻨﺎﻗﺐ ﺁﻧﺤﻀﺮﺕ‪ ،‬ﻋﻠﻰ ﺍﻛﺒﺮ ﻣﻬﺪﻯ ﭘﻮﺭ‬ ‫‪ .147‬ﺧﻄﺒﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭﻳﮋﻩ ﻯ ﻧﻮﺟﻮﺍﻧﺎﻥ‪ ،‬ﻛﻨﮕﺮﻩ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫‪ .148‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺭﺿﺎ ﺍﻧﺼﺎﺭﻯ‪.‬‬ ‫‪ .149‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻫﻴﺌﺖ ﺗﺤﺮﻳﺮ ﻣﻮﺳﺴﻪ ﻯ ﻓﺎﻃﻤﻴﻪ‪.‬‬ ‫‪ .150‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺻﻴﻞ ﻭ ﺟﺎﻭﺩﺍﻧﻪ ﺍﺳﺖ‪ ،‬ﻣﺤﻤﺪ ﻋﻠﻰ ﺷﻤﺸﻴﺮﻯ ﻣﻴﻼﻧﻰ‪.‬‬ ‫‪ .151‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ )ﻣﻨﻈﻮﻡ(‪ ،‬ﻛﺮﻳﻢ ﻛﺎﻇﻤﻰ‪.‬‬ ‫‪ .152‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺩﺍﺭﻩ ﻯ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺷﺎﺩ ﺍﺳﻼﻣﻰ ﺷﺮﻕ ﺗﻬﺮﺍﻥ‪.‬‬ ‫‪ .153‬ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻧﺎﺻﺮ ﺣﺴﻴﻨﻴﺎﻥ‪.‬‬ ‫‪ .154‬ﺧﻄﺒﻪ ﻯ ﻓﺪﻙ‪ ،‬ﻋﻠﻰ ﻓﺼﻴﺤﻰ‪.‬‬ ‫‪ .155‬ﺧﻄﺒﻪ ﻯ ﻓﺪﻙ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﻛﺰ ﻓﺮﻫﻨﮕﻰ ﻣﻨﻴﺮ‪.‬‬ ‫‪ .156‬ﺧﻄﺒﻪ ﻯ ﻣﻨﻈﻮﻡ ﻣﻠﻜﻪ ﻯ ﺍﺳﻼﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺍﻓﺘﺨﺎﺭﻯ ﺳﺎﻭﺟﻰ‪.‬‬ ‫‪ .157‬ﺧﻄﺒﻪ ﻭ ﺍﺷﻚ‪ ،‬ﻣﺤﻤﺪ ﻟﻚ ﻋﻠﻰ ﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .158‬ﺧﻄﺒﻪ ﻫﺎﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﻓﺎﻧﻰ‪.‬‬ ‫‪ .159‬ﺧﻄﺒﻪ ﻫﺎﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺍﺳﻼﻣﻰ‪.‬‬ ‫‪ .160‬ﺧﻄﺒﻪ ﻫﺎﻯ ﺣﻀﺮﺕ ﺻﺪﻳﻘﻪ ﻛﺒﺮﻯ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻓﺮﻳﺒﺎ ﻣﻘﺼﻮﺩﻯ ﻛﺮﻣﺎﻧﺸﺎﻫﻰ‬ ‫‪ .161‬ﺧﻄﺒﻪ ﻫﺎﻯ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮕﻰ ﺷﻬﺮﺩﺍﺭﻯ ﺗﻬﺮﺍﻥ‬ ‫‪ .162‬ﺧﻄﺒﻪ ﻫﺎﻯ ﺭﻭﺷﻨﮕﺮﺍﻧﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﺣﺪ ﺗﺤﻘﻴﻘﺎﺕ ﺍﺳﻼﻣﻰ ﺑﻨﻴﺎﺩ ﺑﻌﺜﺖ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .163‬ﺭﺧﺴﺎﺭﻩ ﻯ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻣﺤﻤﺪ ﺗﻘﻰ ﺧﻠﺠﻰ‪.‬‬ ‫‪ .164‬ﺩﺧﺘﺮﺍﻥ ﭘﻴﻐﻤﺒﺮ ﺳﺨﻦ ﻣﻰ ﮔﻮﻳﻨﺪ‪ ،‬ﺟﻮﺍﺩ ﻓﺎﺿﻞ ﺭﺿﻮﻯ ﻗﻤﻰ‪.‬‬ ‫‪ .165‬ﺳﺨﻨﺮﺍﻧﻰ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ ،‬ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﻠﻬﻴﺎﺭﻯ‪.‬‬ ‫‪ .166‬ﺳﺨﻨﺮﺍﻧﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﻠﻮﻩ ﮔﺎﻩ ﺍﻳﺪﻩ ﺁﻝ ﺍﺳﻼﻣﻰ‪ ،‬ﺗﻮﺭﺍﻥ ﺍﻧﺼﺎﺭﻯ‪.‬‬ ‫‪ .167‬ﺳﺮﭼﺸﻤﻪ ﻯ ﺁﺏ ﺣﻴﺎﺕ‪ ،‬ﺧﻠﻴﻞ ﻛﻤﺮﻩ ﺍﻯ‪.‬‬ ‫‪ .168‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻋﺰﺍﻟﺪﻳﻦ ﺯﻧﺠﺎﻧﻰ‪.‬‬ ‫‪ .169‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻴﺎﺱ ﺍﺷﻜﻮﺭﻯ‪.‬‬ ‫‪ .170‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺣﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻣﺪﺭﺳﻰ ﺗﺒﺮﻳﺰﻯ‪.‬‬ ‫‪ .171‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .172‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﻓﺪﻙ‪ ،‬ﻣﺤﻤﺪ ﺗﻘﻰ ﺷﺮﻳﻌﺘﻤﺪﺍﺭﻯ‪.‬‬ ‫‪ .173‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺗﻘﻰ ﺑﻦ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﻗﺎﺋﻨﻰ‪.‬‬ ‫‪ .174‬ﻓﺮﻳﺎﺩ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺩﻓﺘﺮ ﻣﻄﺎﻟﻌﺎﺕ ﺩﻳﻨﻰ ﺯﻧﺎﻥ‬ ‫‪ .175‬ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺩﺭﻳﺎ‪ ،‬ﻋﻠﻰ ﺭﺑﺎﻧﻰ ﮔﻠﭙﺎﻳﮕﺎﻧﻰ‬ ‫‪ .176‬ﻣﺘﻦ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﻣﺪﻳﻨﻪ‪ ،‬ﻫﻴﺌﺖ ﺑﻨﻰ ﻓﺎﻃﻤﻪ‪.‬‬ ‫‪ .177‬ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .178‬ﻣﺮﻭﺭﻯ ﺑﺮ ﺧﻄﺒﻪ ﺍﻯ ﻛﻢ ﻧﻈﻴﺮ ﺍﺯ ﺑﺎﻧﻮﻳﻰ ﺑﻰ ﻫﻤﺘﺎ‪ ،‬ﺍﺣﻤﺪ ﺑﻬﺸﺘﻰ‪.‬‬ ‫‪ .179‬ﻣﻦ ﻓﻘﻪ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ )ﺝ ‪ :3‬ﻓﺪﻙ(‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻴﻨﻰ ﺷﻴﺮﺍﺯﻯ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻛﺘﺎﺑﻬﺎﻯ ﻓﺎﺭﺳﻰ ﺧﻄﻰ‬ ‫‪ .180‬ﺑﺮﺭﺳﻰ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺗﺮﺟﻤﻪ ﺁﻥ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺍﻛﺒﺮ ﺳﺠﺎﺩﻯ ﭘﻮﺭ ﺯﻫﺮﺍﺋﻰ‬ ‫‪ .181‬ﺗﺮﺟﻤﻪ ﻯ ﺍﻟﺴﺤﺎﺏ ﺍﻟﻤﻄﻴﺮ‪ ،‬ﺳﻴﺪ ﺣﺴﻦ ﻋﺒﺎﺱ ﻣﻮﺳﻮﻯ ﻧﻴﺸﺎﺑﻮﺭﻯ ﻛﻨﺘﻮﺭﻯ‪.‬‬ ‫‪ .182‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻏﻼﻣﺤﺴﻴﻦ ﺣﺴﻴﻦ ﺯﺍﺩﻩ‪.‬‬ ‫‪ .183‬ﺧﻄﺒﻪ ﻯ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .184‬ﺧﻄﺒﻪ ﻯ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .185‬ﺧﻄﺒﻪ ﻯ ﻓﺪﻛﻴﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺭﻭﺣﺎﻧﻰ ﻋﻠﻰ ﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .186‬ﺧﻄﺒﻪ ﻯ ﻣﻨﻈﻮﻣﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺭﺿﺎ ﺁﻝ ﻳﺎﺳﻴﻦ‬ ‫‪ .187‬ﺭﻩ ﺁﻭﺭﺩ ﻣﺒﺎﺭﺯﺍﺕ ﺳﻴﺎﺳﻰ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺩﺷﺘﻰ‪.‬‬ ‫‪ .188‬ﺳﻴﺮﻯ ﺍﺟﻤﺎﻟﻰ ﺩﺭ ﻣﺼﺎﺩﺭ ﻭ ﺍﺳﻨﺎﺩ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﻣﺪﻳﻨﻪ‪ ،‬ﻣﺤﻤﺪ ﺭﻭﺣﺎﻧﻰ‬ ‫‪ .189‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺍﺣﻤﺪ ﺑﻦ ﻋﻄﺎءﺍﻟﻠﱠﻪ ﺍﻣﺎﻣﻰ ﺍﺻﻔﻬﺎﻧﻰ‪.‬‬ ‫‪ .190‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺍﺣﻤﺪ ﺍﺭﺟﻤﻨﺪ ﺍﺭﺩﺑﻴﻠﻰ‬ ‫‪ .191‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﻓﺎﻃﻤﻪ ﻯ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺑﻨﻴﺎﺩ ﻓﺮﻫﻨﮕﻰ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .192‬ﺻﻼﻯ ﺻﻼﺑﺖ‪ ،‬ﻣﺤﻤﺪ ﺳﺮﻭﺵ‪.‬‬ ‫‪ .193‬ﻟﺆﻟﺆ ﻻﻻ ﺩﺭ ﺗﺎﺭﻳﺦ ﻭ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺍﻛﺒﺮ ﺑﺮﻗﻌﻰ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻛﺘﺎﺑﻬﺎﻯ ﻋﺮﺑﻰ ﭼﺎﭘﻰ‬ ‫‪ .194‬ﺍﻟﺨﻄﺐ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺃﻡ ﻛﻠﺜﻮﻡ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺯﻳﻨﺐ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻋﺒﺪ ﺍﻟﻤﻬﺪﻯ ﺑﻦ ﺣﺴﻦ ﺑﻼﻏﻰ‪.‬‬ ‫‪ .195‬ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .196‬ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻫﺎﺷﻢ ﻣﺤﻤﺪ ﻃﺒﻊ‪.‬‬ ‫‪ .197‬ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻗﺼﺘﻬﺎ‪ ،‬ﻧﺨﺒﺔ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﺤﻮﺯﺓ ﻓﻰ ﺍﻟﻨﺠﻒ‬ ‫‪ .198‬ﺧﻄﺒﺔ ﺍﻟﺼﺪﻳﻘﺔ ﺍﻟﻜﺒﺮﻯ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﻮﻟﻒ‪:‬؟‬ ‫‪ .199‬ﺧﻄﺐ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺣﻠﻢ ﺣﺎﺋﺮﻯ‬ ‫‪ .200‬ﺍﻟﺪﺭﺓﺍﻟﺒﻴﻀﺎء ﻓﻲ ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺗﻘﻰ ﺑﻦ ﺍﺳﺤﺎﻕ‪.‬‬ ‫‪ .201‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺍﺳﺒﺎﺑﻬﺎ‪ ،‬ﻧﺰﻳﻪ ﻗﻤﻴﺤﻪ‬ ‫‪ .202‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺳﻴﺪﺗﻨﺎ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﻲ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻰ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‪ ،‬ﻣﺤﻤﺪ ﻣﻬﺪﻯ ﺑﻨﺎﺑﻰ‬ ‫‪ .203‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺼﺪﻳﻘﺔ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﻃﺎﻫﺮ ﺁﻝ ﺷﺒﻴﺮ ﺧﺎﻗﺎﻧﻰ‪.‬‬ ‫‪ .204‬ﺷﺮﺡ ﺍﻟﺨﻄﺒﺔ ﺍﻟﻜﺒﻴﺮﺓ ﻟﻠﺰﻫﺮﺍء ﺍﻟﺒﺘﻮﻝ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺴﻠﻢ ﺟﺎﺑﺮﻯ‪.‬‬ ‫‪ .205‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺒﻴﻀﺎء ﻓﻲ ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﻋﻠﻰ ﻗﺮﺍﭼﻪ ﺩﺍﻏﻰ ﺗﺒﺮﻳﺰﻯ‬ ‫‪ .206‬ﻟﻤﻌﺔ ﺍﻟﻀﻴﺎء ﻓﻲ ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻛﺘﺎﺑﻬﺎﻯ ﻋﺮﺑﻰ ﺧﻄﻰ‬ ‫‪ .207‬ﺃﺩﺏ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺟﻤﺎﻝ ﻫﺎﺷﻤﻰ‬ ‫‪ .208‬ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻋﻠﻰ ﺑﻦ ﻫﺎﺭﻭﻥ‪.‬‬ ‫‪ .209‬ﺍﻟﺨﻄﺒﺔ ﺍﻟﻔﺪﻛﻴﺔ ﻭ ﺷﺮﺣﻬﺎ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .210‬ﺍﻟﺪﺭﺓ ﺍﻟﻐﺮﻭﻳﺔ ﻓﻲ ﺍﻟﻌﺘﺮﺓ ﺍﻟﻔﺎﻃﻤﻴﺔ‪ ،‬ﺳﻴﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻡ ‪.1306‬‬ ‫‪ .211‬ﺫﻛﺮ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﺤﻴﻰ ﺟﻠﻮﺩﻯ ﺑﺼﺮﻯ ﻡ ‪.332‬‬ ‫‪ .212‬ﺍﻟﺴﺤﺎﺏ ﺍﻟﻤﻄﻴﺮ‪ ،‬ﺳﻴﺪ ﺣﺴﻦ ﻋﺒﺎﺱ ﻣﻮﺳﻮﻯ ﻧﻴﺸﺎﺑﻮﺭﻯ ﻛﻨﺘﻮﺭﻯ‪.‬‬ ‫‪ .213‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺣﺴﻦ ﺣﺴﻴﻨﻰ ﻣﻮﺳﻮﻯ‪.‬‬ ‫‪ .214‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺟﻌﻔﺮ ﻛﺒﻴﺮ ﺑﻦ ﺣﺴﻴﻦ ﺧﻮﻧﺴﺎﺭﻯ‪.‬‬ ‫‪ .215‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .216‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺍﻛﺒﺮ ﺑﻦ ﻣﺤﻤﺪ ﺟﻌﻔﺮ ﺣﺴﻨﻰ ﺣﺴﻴﻨﻰ ﻳﺰﺩﻯ‪.‬‬ ‫‪ .217‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻫﺎﺩﻯ ﺑﻨﺎﺑﻰ‪.‬‬ ‫‪ .218‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﻣﻬﺪﻯ ﺷﻮﺷﺘﺮﻯ‪.‬‬ ‫‪ .219‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻓﻀﻞ ﻋﻠﻰ ﺑﻦ ﻭﻟﻰ ﻗﺰﻭﻳﻨﻰ‪.‬‬ ‫‪ .220‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﺪ ﺳﻌﻴﺪ ﻋﺒﻘﺎﺗﻰ‪.‬‬ ‫‪ .221‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﻠﻤ‪‬ﺔ‪ ،‬ﻣﺤﻤﺪ ﻧﺠﻒ ﻛﺮﻣﺎﻧﻰ ﻣﺸﻬﺪﻯ‪.‬‬ ‫‪ .222‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﻠﻤ‪‬ﺔ ﻟﺴﻴﺪﺓ ﺍﻟﻨﺴﺎء ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺆﻟﻒ‪:‬؟‬ ‫‪ .223‬ﻛﺸﻒ ﺍﻟﻤﺤﺠﺔ ﻓﻲ ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﻠﻤ‪‬ﺔ‪ ،‬ﺳﻴﺪ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺷﺒﺮ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻛﺘﺎﺑﻬﺎﻯ ﺍﺭﺩﻭ ﭼﺎﭘﻰ‬ ‫‪ .224‬ﺧﻄﺒﺔ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﻣﺤﻤﺪ ﺗﻘﻰ ﺧﺎﻥ ﺣﻴﺪﺭﺁﺑﺎﺩﻯ‪.‬‬ ‫‪ .225‬ﺷﺮﺡ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺣﺴﻦ ﻧﻘﻮﻯ ﻟﻜﻨﻬﻮﻳﻰ‪.‬‬ ‫‪ .226‬ﺷﺮﺡ ﺧﻄﺒﺔ ﺍﻟﻠﻤ‪‬ﺔ‪ ،‬ﺳﻴﺪ ﻋﻠﻰ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺩﻟﺪﺍﺭ ﻋﻠﻰ ﻧﻘﻮﻯ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﺍﺭﺩﻭ ﺧﻄﻰ‬ ‫‪ .227‬ﺧﻄﺒﺎﺕ ﺍﻟﺰﻫﺮﺍء ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺳﻴﺪ ﺫﻯ ﺷﺄﻥ ﺣﻴﺪﺭ ﺟﻮﺍﺩﻯ ﺍﻟﻪ ﺁﺑﺎﺩﻯ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﺗﺮﻛﻰ ﺁﺫﺭﻯ ﭼﺎﭘﻰ‬ ‫‪ .228‬ﺧﻄﺒﻪ ﻯ ﺁﺗﺸﻴﻦ ﺑﺎﻧﻮﻯ ﺍﺳﻼﻡ‪ ،‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ‪ ،‬ﻣﺘﺮﺟﻢ‪ :‬ﻓﺎﻃﻤﻪ ﻣﻮﺳﻮﻯ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﺍﻧﮕﻠﻴﺴﻰ ﭼﺎﭘﻰ‬ ‫‪ .229‬ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺟﻠﻴﻞ ﺳﻴﺪ ﺍﺑﺮﺍﻫﻴﻤﻰ‪.‬‬ ‫‪ .230‬ﻓ‪‬ﻴﻤﻮﺱ ﺍ‪‬ﭘﻴﻚ ﭘِﺮﻭﺯ‪ ،‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ ﺷﻴﺮﺍﺯﻯ‪ ،‬ﻣﺘﺮﺟﻢ‪ :‬ﻣﻴﻜﺎﺋﻴﻞ ﺍﺣﻤﺪﻯ‬ ‫‪ .231‬ﻓﺪﻙ‪ ،‬ﺳﻴﺪ ﺳﻌﻴﺪ ﺍﺧﺘﺮ ﺭﺿﻮﻯ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﻓﺮﺍﻧﺴﻮﻯ ﭼﺎﭘﻰ‬ ‫‪ .232‬ﺧﻄﺒﻪ ﻯ ﺁﺗﺸﻴﻦ ﺑﺎﻧﻮﻯ ﺍﺳﻼﻡ‪ ،‬ﺝ ‪ 1‬ﻭ ‪ ،2‬ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ‪ ،‬ﻣﺘﺮﺟﻢ‪ :‬ﺣﺴﻴﻦ ﻛﺮﻳﻤﻰ‪.‬‬ ‫‪ .233‬ﺧﻄﺒﻪ ﻫﺎﻯ ﺭﻭﺷﻨﮕﺮﺍﻧﻪ ﻯ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ ،‬ﺑﻨﻴﺎﺩ ﺑﻌﺜﺖ‪ ،‬ﻣﺘﺮﺟﻢ‪ :‬ﻋﻠﻰ ﻟﻮﺍﺳﺎﻧﻰ‪.‬‬

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‫ﺳﻨﺪ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺧﻄﺎﺑﻪ ﺍﻯ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻳﺮﺍﺩ ﻓﺮﻣﻮﺩﻧﺪ ﻣﺨﺎﻃﺒﺎﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺑﺴﻴﺎﺭﻯ ﺩﺍﺷﺖ ﻭ ﺟﺎ‬ ‫ﺩﺍﺷﺖ ﺁﻥ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﺭ‪‬ﺳﺎ ﺭﺍ ﺣﺎﺿﺮﺍﻥ ﻣﺠﻠﺲ ﺑﻪ ﺁﻧﺎﻥ ﻛﻪ ﺣﻀﻮﺭ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﻭ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻣﻨﺘﻘﻞ ﻣﻰ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻳﺎ ﺍﮔﺮ‬ ‫ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮِ ﻫﺮ ﻗﻮﻣﻰ ﻳﻜﺒﺎﺭ ﺩﺭ ﻋﻤﺮ ﺧﻮﺩ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺳﺨﻦ ﮔﻔﺘﻪ ﺑﻮﺩ‪ -‬ﺁﻥ ﻫﻢ ﺑﺎ ﭼﻨﻴﻦ ﻣﺤﺘﻮﺍﻯ ﺑﻠﻨﺪ‪ -‬ﺁﻥ ﺭﺍ ﺑﺎ ﺁﺏ ﻃﻼ ﺑﺮ ﺩﻳﻮﺍﺭ ﺧﺎﻧﻪ‬ ‫ﻫﺎﻳﺸﺎﻥ ﻧﻤﻰ ﻧﻮﺷﺘﻨﺪ؟‬ ‫ﺍﻓﺴﻮﺱ ﻛﻪ ﻣﺨﺎﻃﺒﻴﻦ ﺍﻭ ﻫﻤﻪ ﺩﺷﻤﻨﺎﻧﺶ ﺑﻮﺩﻧﺪ‪ .‬ﻫﻤﺎﻧﺎﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻏﺪﻳﺮ ﻣﺄﻣﻮﺭ ﺷﺪﻧﺪ ﺳﺨﻦ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺑﻪ ﻏﺎﺋﺒﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ‬ ‫ﻭ ﭼﻪ ﺧﻮﺏ ﻋﻤﻞ ﻛﺮﺩﻧﺪ‪ .‬ﭼﻪ ﺍﻧﺘﻈﺎﺭﻯ ﺑﻮﺩ ﻛﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺁﻧﺎﻥ ﺑﺨﻮﺍﻫﺪ ﮔﻔﺘﻪ ﻫﺎﻳﺶ ﺭﺍ ﺑﻪ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ ﺑﺮﺳﺎﻧﻨﺪ‪ .‬ﺍﻳﻨﺎﻥ ﺑﺎ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﻨﮓ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺣﻖ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ‪ .‬ﺍﮔﺮ ﻣﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺩﺭ ﻫﻤﺎﻥ ﻣﺴﺠﺪ ﺻﺪﺍﻯ ﺍﻭ ﺭﺍ ﺧﺎﻣﻮﺵ ﻣﻰ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﺁﻧﺎﻥ ﻧﺒﺎﻳﺪ ﭼﻨﻴﻦ ﺍﻧﺘﻈﺎﺭﻯ ﺩﺍﺷﺖ‪ ،‬ﻭﻟﻰ ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺧﺘﺮ ﭘﻨﺞ ﺳﺎﻟﻪ ﻯ ﺍﻭ ﺯﻳﻨﺐ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﮔﺬﺍﺷﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻏﻮﻏﺎﻯ ﺣﻖ‬ ‫ﻛﺸﻰ ﺻﺪﺍﻯ ﻣﺎﺩﺭ ﺭﺍ ﺩﺭ ﺳﻴﻨﻪ ﺿﺒﻂ ﻛﻨﺪ ﻭ ﺑﻪ ﻧﺴﻠﻬﺎﻯ ﻣﺴﻠﻤﻴﻦ ﺑﺮﺳﺎﻧﺪ ﻭ ﺗﺎ ﺍﻣﺮﻭﺯ ﺍﺛﺮ ﺁﻥ ﺯﻧﺪﻩ ﺑﻤﺎﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻭ ﺍﻣﺎﻡ ﺯﻳﻦ‬ ‫ﺍﻟﻌﺎﺑﺪﻳﻦ ﻭ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻌﻨﻮﺍﻥ ﻧﺎﻗﻠﻴﻦ ﺧﻄﺒﻪ ﻯ ﻣﺎﺩﺭﺷﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺻﺤﺎﺑﺸﺎﻥ ﺁﻣﻮﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﮔﺮ ﭼﻪ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺩﺷﻤﻨﺎ ِﻥ ﺍﻫﻞ ﺑﻴﺖ ﻫﻢ ﮔﺎﻫﻰ ﻣﺠﺒﻮﺭ ﺑﻪ ﺑﺎﺯﮔﻮﻳﻰ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺑﺰﺭگ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﻧﺎﺧﻮﺍﺳﺘﻪ ﻗﻠﻢ ﺑﻄﻼﻥ ﺑﺮ ﺍﻗﺪﺍﻣﺎﺕ ﺭﺅﺳﺎﻯ‬ ‫ﺧﻮﺩ ﻛﺸﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﻧﻜﺘﻪ ﺍﻯ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺟﻠﺐ ﺗﻮﺟﻪ ﻣﻰ ﻛﻨﺪ ﺟﻨﺒﻪ ﺍﺩﺑﻰ ﺑﺴﻴﺎﺭ ﺑﺎﻻﻯ ﺧﻄﺒﻪ ﺍﺳﺖ ﻛﻪ ﺑﺎﻋﺚ ﺷﺪﻩ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺭﺍﻭﻳﺎﻥ ﻭ ﻣﺆﻟﻔﻴﻦ ﺍﻫﻞ ﺳﻨﺖ‪ ،‬ﺑﺎ‬ ‫ﺁﻧﻜﻪ ﻣﺎﻳﻞ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﺧﻄﺎﺑﻬﺎﻯ ﺑ‪‬ﺮﻧﺪﻩ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺭﺍ ﺛﺒﺖ ﻛﻨﻨﺪ ﻭ ﺍﺳﻨﺎﺩ ﻓﺪﻙ ﺭﺍ ﺣﻔﻆ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭﻟﻰ ﺍﺯ ﺩﻳﺪﮔﺎﻩ‬ ‫ﺍﺩﺑﻰ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺍﺯ ﻛﻨﺎﺭ ﺁﻥ ﺑﮕﺬﺭﻧﺪ ﻭ ﺍﻳﻦ ﺧﻄﺒﻪ ﻯ ﻣﻔﺼﻞ ﺭﺍ ﺑﺎ ﺗﻤﺎﻡ ﺟﺰﺋﻴﺎﺗﺶ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﺑﺮﻛﺎﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﻧﻘﻞ ﺍﻳﻦ ﺧﻄﺒﻪ ﺩﺭ ﻛﺘﺎﺏ »ﺍﻟﻤﻨﻈﻮﻡ ﻭ ﺍﻟﻤﻨﺜﻮﺭ ﻣﻦ ﻛﻼﻡ ﻧﺴﻮﺍﻥ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﺨﻄﺐ ﻭﺍﻟﺸﻌﺮ« ﺍﺳﺖ ﻛﻪ ﻣﺆﻟﻒ ﺁﻥ ﺍﺯ‬ ‫ﻋﻠﻤﺎﻯ ﻣﺘﻘﺪﻡ ﺍﻫﻞ ﺳﻨﺖ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺴﺨﻪ ﻯ ﺧﻄﻰ ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭ ﺧﺰﺍﻧﻪ ﻯ ﻣﺘﻮﻛﻞ ﻋﺒﺎﺳﻰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ] .‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺝ ‪ 5‬ﺹ‬ ‫‪ .105‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ‪ :‬ﺹ ‪[.190‬‬

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‫ﺭﺍﻭﻳﺎﻥ ﺍﺻﻠﻰ ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺳﻨﺪ ﺑﺮﺍﻯ ﻣﺎ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﺳﻨﺎﺩ ﻣﻌﺘﺒﺮ ﻫﺮ ﻳﻚ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻯ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﺛﺒﺖ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺭﺍﻭﻳﺎﻥ ﺍﺻﻠﻰ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭﻧﺪ‪:‬‬ ‫‪ .1‬ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ :‬ﺍﻳﻦ ﺍﺳﻨﺎﺩ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻯ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﺍﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء ﻭ ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ ﻭ‬ ‫ﻣﻨﺎﻝ ﺍﻟﻄﺎﻟﺐ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻧﺎﻗﻞ ﺍﺯ ﺁﻧﺤﻀﺮﺕ‪ ،‬ﺍﻣﺎﻡ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺍﻳﺘﻰ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻨﻘﻞ ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺑﻨﻘﻞ ﺍﺯ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺭﻭﺍﻳﺘﻰ ﺯﻳﺪﺑﻦ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﺯ ﭘﺪﺭﺵ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﻧﺎﻗﻞ‬ ‫ﺍﺯ ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺑﻦ ﻋﺒﺎﺱ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺍﻭ ﭘﺴﺮﺵ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺍﺳﺖ‪.‬‬ ‫‪ .2‬ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻯ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﻭ ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء ﺁﻣﺪﻩ ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺁﻧﺤﻀﺮﺕ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ‬ ‫ﻧﺎﻗﻞ ﺍﺯ ﺁﻧﺤﻀﺮﺕ ﺯﻳﺪ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﺳﺖ‪.‬‬ ‫‪ .3‬ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻯ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﻭ ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺁﻧﺤﻀﺮﺕ ﺟﺎﺑﺮ ﺑﻦ ﻳﺰﻳﺪ‬ ‫ﺟﻌﻔﻰ ﺍﺳﺖ‪.‬‬ ‫‪ .4‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﻛﺘﺎﺏ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺍﻭ ﻋﻜﺮﻣﻪ ﺍﺳﺖ‪ .5 .‬ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﻳﻦ ﺍﺳﻨﺎﺩ‬ ‫ﺩﺭ ﻛﺘﺎﺑﻬﺎﻯ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﻭ ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء ﻭ ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﻭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ .6‬ﻋﺎﻳﺸﻪ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﺸﺎﻓﻰ )ﺳﻴﺪ ﻣﺮﺗﻀﻰ( ﻭ ﺍﻟﻄﺮﺍﺋﻒ )ﺍﺑﻦ ﻃﺎﻭﻭﺱ( ﻭ ﻣﻨﺎﻗﺐ )ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ( ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺍﻭ ﻋﺮﻭﺓ ﺑﻦ ﺯﺑﻴﺮ‬ ‫ﺍﺳﺖ‪.‬‬ ‫‪ .7‬ﻣﺤﻤﺪ ﭘﺪﺭ ﻫﺸﺎﻡ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﺁﻣﺪﻩ ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺍﻭ ﭘﺴﺮﺵ ﻫﺸﺎﻡ ﺍﺳﺖ‪.‬‬ ‫‪ .8‬ﻋﻮﺍﻧﺔ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﺁﻣﺪﻩ‪ ،‬ﻭ ﻧﺎﻗﻞ ﺍﺯ ﺍﻭ ﻫﺸﺎﻡ ﺑﻦ ﻣﺤﻤﺪ ﺍﺳﺖ‪.‬‬ ‫‪ .9‬ﺍﺑﻦ ﻋﺎﻳﺸﺔ‪ :‬ﺍﻳﻦ ﺳﻨﺪ ﺩﺭ ﺍﻟﺸﺎﻓﻰ )ﺳﻴﺪ ﻣﺮﺗﻀﻰ( ﻭ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ ﺁﻣﺪﻩ‪ ،‬ﻭ ﻧﺎﻗﻼﻥ ﺍﺯ ﺍﻭ ﻣﺤﻤﺪ ﺑﻦ ﻗﺎﺳﻢ ﻳﻤﺎﻧﻰ ﻭ ﻧﻴﺰ ﺻﻔﻮﺍﻧﻰ ﻫﺴﺘﻨﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻣﻨﺎﺑﻊ ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﺍﺳﻨﺎﺩ ﺯﻳﺎﺩﻯ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﻬﺎ ﺑﺪﺳﺖ ﻣﺎ ﻧﺮﺳﻴﺪﻩ ﻭ ﻳﺎ ﺍﮔﺮ ﺭﺳﻴﺪﻩ ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺒﻪ ﺭﺍ ﻫﻤﺮﺍﻩ‬ ‫ﻧﺪﺍﺷﺘﻪ ﻭ ﻓﻘﻂ ﻗﺴﻤﺘﻬﺎﻳﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺳﻨﺎﺩﻯ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺑﺪﺳﺖ ﻣﺎ ﺭﺳﻴﺪﻩ ﻭ ﺧﻄﺒﻪ ﻯ ﻛﺎﻣﻞ ﺣﻀﺮﺕ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﻧﻘﻞ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‬ ‫ﻼ ﺑﻌﻨﻮﺍﻥ ﭘﺸﺘﻮﺍﻧﻪ ﻯ ﻣﺘﻦ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺧﻄﺒﻪ ﻋﻴﻨﺎً ﺫﻛﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﻨﺎﺩ ﺍﺯ ‪ 17‬ﻣﻨﺒﻊ ﻣﻬﻢ ﺍﺳﺘﺨﺮﺍﺝ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫‪ 23‬ﺳﻨﺪ ﺍﺳﺖ ﻛﻪ ﺫﻳ ً‬ ‫‪ .1‬ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﺍﺑﻮﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﻃﺒﺮﻯ ﺍﻣﺎﻣﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﻗﺮﻥ ﭘﻨﺠﻢ‪ ،‬ﭼﺎپ ﻗﻢ‪ ،‬ﻣﺆﺳﺴﻪ ﻯ ﺑﻌﺜﺖ‪ :1413 ،‬ﺹ ‪.109 -129‬‬ ‫‪ .2‬ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﺍﺑﻮﻣﻨﺼﻮﺭ ﺍﺣﻤﺪ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺃﺑﻰ ﻃﺎﻟﺐ ﻃﺒﺮﺳﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،548‬ﭼﺎپ ﻗﻢ‪ :‬ﺝ ‪ 1‬ﺹ ‪.146 -131‬‬ ‫‪ .3‬ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﺑﻮﺍﻟﺤﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﻰ ﺍﻟﻔﺘﺢ ﺍﺭﺑﻠﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،693‬ﭼﺎپ ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻹﺳﻼﻣﻲ‪ :‬ﺝ ‪ 2‬ﺹ ‪.120 -105‬‬ ‫‪ .4‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺍﺑﻦ ﻣﻴﺜﻢ ﺑﺤﺮﺍﻧﻲ ﻣﺘﻮﻓﺎﻯ ‪ ،679‬ﭼﺎپ ﺑﻴﺮﻭﺕ‪ ،1401 ،‬ﺩﺍﺭ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪ :‬ﺝ ‪ 5‬ﺹ ‪.105‬‬ ‫‪ .5‬ﺍﻟﺸﺎﻓﻲ ﻓﻲ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﺷﺮﻳﻒ ﻣﺮﺗﻀﻰ ﻋﻠﻰ ﺑﻦ ﺣﺴﻴﻦ ﻣﻮﺳﻮﻯ ﻣﺘﻮﻓﺎﻯ ‪ ،436‬ﭼﺎپ ﺗﻬﺮﺍﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺼﺎﺩﻕ‪ :1410 ،‬ﺝ ‪ 4‬ﺹ ‪.78 -69‬‬ ‫‪ .6‬ﺷﺮﺡ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﻓﻀﺎﺋﻞ ﺍﻷﺋﻤﺔ ﺍﻷﻃﻬﺎﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﺿﻰ ﻧﻌﻤﺎﻥ ﻣﻐﺮﺑﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،363‬ﭼﺎپ ﻗﻢ‪ ،‬ﺟﺎﻣﻌﺔ ﻣﺪﺭﺳﻴﻦ‪ :‬ﺝ ‪ 3‬ﺹ ‪.40 -34‬‬ ‫‪ .7‬ﺍﻟﻄﺮﺍﺋﻒ‪ ،‬ﺳﻴﺪ ﺭﺿﻰ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺑﻦ ﻃﺎﻭﻭﺱ ﻣﺘﻮﻓﺎﻯ ‪ ،664‬ﭼﺎپ ﻗﻢ‪ :1400 ،‬ﺹ ‪.266 -263‬‬ ‫‪ .8‬ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ ﻓﻰ ﻣﻨﺎﻗﺐ ﺍﻷﺋﻤﺔ ﺍﻟﻠﻬﺎﻣﻴﻢ‪ ،‬ﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺣﺎﺗﻢ ﺷﺎﻣﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﻗﺮﻥ ﻫﻔﺘﻢ‪ ،‬ﭼﺎپ ﻗﻢ‪ ،‬ﺟﺎﻣﻌﻪ ﻯ ﻣﺪﺭﺳﻴﻦ‪ :1420 ،‬ﺹ‬ ‫‪.483 -465‬‬ ‫‪ .9‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻨﺒﻰ ﻧﻴﺸﺎﺑﻮﺭﻯ ﻣﺘﻮﻓﺎﻯ ‪ ،1232‬ﻧﺴﺨﻪ ﻯ ﺧﻄﻰ ﻛﺘﺎﺑﺨﺎﻧﻪ ﻯ ﻣﺮﻋﺸﻰ ﻗﻢ‪ ،‬ﺷﻤﺎﺭﻩ ﻯ ‪ :1875‬ﺹ ‪.190‬‬ ‫‪ .10‬ﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ ﻓﻲ ﺇﻣﺎﻣﺔ ﺃﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﺴﻦ ﺑﻦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺣﺴﻨﻰ ﻳﻤﻨﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،670‬ﻧﺴﺨﻪ ﻯ ﺧﻄﻰ ﻛﺘﺎﺑﺨﺎﻧﻪ ﻯ ﻣﺮﻛﺰ‬ ‫ﺍﻻﺑﺤﺎﺙ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻗﻢ‪ :‬ﺹ ‪.278 -276 ،27‬‬ ‫‪ .11‬ﻣﻨﺎﻝ ﺍﻟﻄﺎﻟﺐ ﻓﻲ ﺷﺮﺡ ﻃﻮﺍﻝ ﺍﻟﻐﺮﺍﺋﺐ‪ ،‬ﻣﺒﺎﺭﻙ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺛﻴﺮ ﻣﺘﻮﻓﺎﻯ ‪ ،606‬ﭼﺎپ ﻣﻜﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ :1399 ،‬ﺹ ‪،507 -501‬‬ ‫‪.529 -528‬‬ ‫‪ .12‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ ﺍﻟﻤﺘﻮﻓﻰ ‪ ،656‬ﭼﺎپ ﻣﺼﺮ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺝ ‪ 16‬ﺹ ‪ ،215 -211‬ﺹ ‪.234 -233‬‬ ‫‪ .13‬ﺍﻟﺘﺬﻛﺮﺓ ﺍﻟﺤﻤﺪﻭﻧﻴﺔ‪ ،‬ﺍﺑﻦ ﺣﻤﺪﻭﻥ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،562‬ﭼﺎپ ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ :،1996 ،‬ﺝ ‪ 6‬ﺹ ‪-255‬‬ ‫‪ 259‬ﺡ ‪.628‬‬ ‫‪ .14‬ﻧﺜﺮ ﺍﻟﺪﺭ‪ ،‬ﺍﺑﻮﺳﻌﺪ ﻣﻨﺼﻮﺭ ﺑﻦ ﺣﺴﻴﻦ ﺁﺑﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،421‬ﭼﺎپ ﻣﺼﺮ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪ :‬ﺝ ‪ 4‬ﺹ ‪.15 -8‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫‪ .15‬ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء‪ ،‬ﺍﺑﻦ ﻃﻴﻔﻮﺭ ﺍﺑﻰ ﺍﻟﻔﻀﻞ ﺍﺣﻤﺪ ﺑﻦ ﺍﺑﻰ ﻃﺎﻫﺮ ﻣﺘﻮﻓﺎﻯ ‪ ،280‬ﭼﺎپ ﻗﻢ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺑﺼﻴﺮﺗﻲ‪ :‬ﺹ ‪.14 ،12‬‬ ‫‪ .16‬ﺍﻟﻔﺎﺿﻞ ﻓﻲ ﺻﻔﺔ ﺍﻷﺩﺏ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺍﺑﻮﺍﻟﻄﻴﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﺣﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﺑﻦ ﻳﺤﻴﻰ ﻭﺷﺎء ﻣﺘﻮﻓﺎﻯ ‪ ،325‬ﭼﺎپ ﺑﻴﺮﻭﺕ‪ ،1411 ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‬ ‫ﺍﻟﻌﺮﺑﻲ‪ :‬ﺹ ‪.213 -210‬‬ ‫‪ .17‬ﻧﺴﺨﻪ ﻯ ﻋﻼﻣﻪ ﻯ ﻗﺰﻭﻳﻨﻰ‪ ،‬ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ »ﻓﺪﻙ« ﺁﻭﺭﺩﻩ ﻭ ﻭﻳﮋﮔﻰ ﺧﺎﺹ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﺧﻄﺒﻪ ﺭﺍ ﺑﺎ ﻧﺴﺨﻪ ﻯ ﻛﺘﺎﺑﺨﺎﻧﻪ ﻯ ﺷﻴﺦ ﻣﺴﻠﻢ ﺟﺎﺑﺮﻯ ﻧﺠﻔﻰ ﺩﺭ ﻧﺠﻒ ﻣﻘﺎﺑﻠﻪ ﻛﺮﺩﻩ ﺍﻡ ﻛﻪ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﺼﺤﻴﺢ ﻭ ﺁﻣﺎﺩﻩ ﺳﺎﺯﻯ ﺁﻥ ﺭﺍ ﻋﻼﻣﻪ ﻛﺒﻴﺮ ﻭ‬ ‫ﻧﺴﺨﻪ ﺷﻨﺎﺱ ﻣﺘﺒﺤﺮ ﺳﻴﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻋﺎﻣﻠﻰ ﻭ ﺷﻴﺦ ﻣﺤﻤﺪ ﺗﻘﻰ ﺻﺎﺩﻕ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻧﺪ ﻭ ﺑﺎ ﻧﺴﺨﻪ ﻫﺎﻯ ﻣﺘﻌﺪﺩ ﻣﻘﺎﺑﻠﻪ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻭﻗﺘﻰ ﻧﺴﺨﻪ ﻯ‬ ‫ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﻯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻋﻼﻣﻪ ﻧﺴﺨﻪ ﺷﻨﺎﺱ ﺧﺒﻴﺮ ﺷﻴﺦ ﻣﺤﻤﺪ ﺳﻤﺎﻭﻯ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ ﺗﺄﻳﻴﺪ ﺑﻠﻨﺪﻯ ﺍﺯ ﺁﻥ ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﻣﺘﻦ ﻛﺎﻣﻞ‬ ‫ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ‪] .‬ﻓﺪﻙ )ﺗﺎﻟﻴﻒ ﻋﻼﻣﻪ ﻗﺰﻭﻳﻨﻰ(‪ :‬ﺹ ‪[.145‬ﻻﺯﻡ ﺑﻪ ﺗﺬﻛﺮ ﺍﺳﺖ ﻛﻪ ﻗﺴﻤﺘﻰ ﺍﺯ ﺧﻄﺒﻪ ﺩﺭ ﻣﻌﺎﻧﻰ ﺍﻻﺧﺒﺎﺭ‬ ‫ﻼ ﻣﻌﺮﻓﻰ ﻣﻰ ﺷﻮﺩ‪:‬‬ ‫ﻭ ﺍﻣﺎﻟﻰ ﺷﻴﺦ ﻃﻮﺳﻰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺫﻳ ً‬ ‫‪ .1‬ﻣﻌﺎﻧﻲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺍﺑﻮﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﻗﻤﻰ ﺷﻴﺦ ﺻﺪﻭﻕ ﻣﺘﻮﻓﺎﻯ ‪ ،381‬ﭼﺎپ ﻗﻢ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺪﺍﻭﺭﻱ‪ :‬ﺝ ‪ 2‬ﺹ ‪ ،296 -295‬ﺝ ‪1‬‬ ‫ﺹ ‪.385 -384‬‬ ‫‪ .2‬ﺃﻣﺎﻟﻲ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﺍﺑﻮﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﻃﻮﺳﻰ ﻣﺘﻮﻓﺎﻯ ‪ ،460‬ﭼﺎپ ﻗﻢ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻤﻔﻴﺪ‪ :‬ﺹ ‪.384‬‬ ‫‪ .3‬ﻧﺴﺨﻪ ﻯ ﻋﻼﻣﻪ ﻣﺠﻠﺴﻰ‪ ،‬ﻧﺴﺨﻪ ﻯ ﺩﻳﮕﺮﻯ ﻛﻪ ﺑﺮﺍﻯ ﻣﻘﺎﺑﻠﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪ ﻗﻄﻌﻪ ﻯ ﻧﻘﻞ ﺷﺪﻩ ﺍﺯ ﺳﻴﺪ ﻣﺮﺗﻀﻰ ﺗﻮﺳﻂ ﻋﻼﻣﻪ ﻣﺠﻠﺴﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﺭ ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 311‬ﺁﻭﺭﺩﻩ ﻭ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﺩﺭ ﺣﺎﺷﻴﻪ ﻯ ﻧﺴﺨﻪ ﻯ ﻗﺪﻳﻤﻰ ﺍﺯ ﻛﺘﺎﺏ ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻳﺎﻓﺘﻢ ﻛﻪ ﻧﻮﺷﺘﻪ ﺑﻮﺩ‪ :‬ﺑﻪ ﺧﻂ ﺳﻴﺪ‬ ‫ﻣﺮﺗﻀﻰ ﻳﺎﻓﺘﻢ ﻛﻪ‪ «...‬ﻭ ﺑﻌﺪ ﻗﺴﻤﺘﻰ ﺍﺯ ﺧﻄﺒﻪ ﺭﺍ ﻧﻘﻞ ﻣﻰ ﻛﻨﺪ‪] .‬ﻧﺴﺨﻪ ﻯ ﺧﻄﻰ ﻛﻪ ﻋﻼﻣﻪ ﻯ ﻣﺠﻠﺴﻰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺍﺯ ﺁﻥ ﻧﻘﻞ ﻛﺮﺩﻩ ﺩﺭ ﻛﺘﺎﺑﺨﺎﻧﻪ‬ ‫ﻯ ﺁﺳﺘﺎﻥ ﻗﺪﺱ ﺭﺿﻮﻯ ﺑﻪ ﺷﻤﺎﺭﻩ ﻯ ‪ 1081‬ﺍﺳﺖ‪ ،‬ﻭ ﻣﻄﻠﺐ ﻣﺬﻛﻮﺭ ﺩﺭ ﺹ ‪ 146‬ﺁﻥ ﺍﺳﺖ‪[.‬ﻻﺯﻡ ﺑﻪ ﺗﺬﻛﺮ ﺍﺳﺖ ﻛﻪ ﻛﺘﺎﺏ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ« ﻏﻴﺮ‬ ‫ﺍﺯ ﭼﺎﭘﻰ ﻛﻪ ﺫﻛﺮ ﺷﺪ ﺩﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻪ ﭼﺎپ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ :‬ﻳﻜﻰ ﭼﺎپ ﺳﻨﮕﻰ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮﻯ ﭼﺎپ ﺳﺮﺑﻰ ﻧﺠﻒ‪ .‬ﺩﺭ ﻣﻘﺎﺑﻠﻪ ﻯ ﻣﺘﻦ ﺧﻄﺒﻪ‪ ،‬ﺁﻥ‬ ‫ﺩﻭ ﻧﺴﺨﻪ ﻫﻢ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺑﻮﺩﻩ ﻭ ﺑﻌﻨﻮﺍﻥ ﻧﺴﺨﻪ ﺑﺪﻝ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﺳﻨﺎﺩ ﻭ ﺭﺟﺎﻝ ﻣﺘﻦ ﻛﺎﻣﻞ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺍﺳﻨﺎﺩ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﺑﻌﻨﻮﺍﻥ ﭘﺸﺘﻮﺍﻧﻪ ﻯ ﻣﺘﻦ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬ ‫ﺭﻭﺍﻳﺖ ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪:‬‬ ‫‪ .1‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﺃﺧﺒﺮﻧﻲ ﺃﺑﻮﺍﻟﺤﺴﻴﻦ ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺘﻠﻌﻜﺒﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﺃﺑﻲ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻬﻤﺪﺍﻧﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﻔﻀﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻤﻔﻀﻞ ﺑﻦ ﻗﻴﺲ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﻋﻠﻲ ﺑﻦ ﺣﺴﺎﻥ ﻋﻦ ﻋﻤ‪‬ﻪ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻛﺜﻴﺮ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﻋﻤ‪‬ﺘﻪ‬ ‫ﺯﻳﻨﺐ ﺑﻨﺖ ﺃﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .2‬ﻗﺎﻝ ﺍﻟﻄﺒﺮﻱ ﺃﻳﻀﺎً ﻓﻲ ﻛﺘﺎﺑﻪ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﻗﺎﻝ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﻔﻀﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺠﻌﻔﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﻋﻤ‪‬ﺘﻪ ﺯﻳﻨﺐ ﺑﻨﺖ ﺃﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻏﻴﺮ ﻭﺍﺣﺪ‪.‬‬ ‫‪ .3‬ﻗﺎﻝ ﺍﻟﻄﺒﺮﻱ ﺃﻳﻀﺎً ﻓﻲ ﻛﺘﺎﺑﻪ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﺣﺪﺛﻨﻲ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺨﻠﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺣﻤﺮﺍﻥ ﺍﻟﺪﻗﺎﻕ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺣﺪﺛﻨﻲ ﺃﻡ ﺍﻟﻔﻀﻞ ﺧﺪﻳﺠﺔ ﺑﻨﺖ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺍﻟﺜﻠﺞ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﻋﺒﺪﺍﻟﻠﱠﻪ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ‬ ‫ﺃﺣﻤﺪ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﺠﻠﻮﺩﻱ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺎﺭﺓ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ‪،‬‬ ‫ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﺑﻦ ﺣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺭﺟﻼﻥ ﻣﻦ ﺑﻨﻲ ﻫﺎﺷﻢ ﻋﻦ ﺯﻳﻨﺐ ﺑﻨﺖ ﻋﻠﻲ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .4‬ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﻓﻲ ﺷﺮﺣﻪ ﻋﻠﻰ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ‪ :‬ﻗﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﻮﻫﺮﻱ ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺟﻌﻔﺮ ﺑﻦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺎﺭﺓ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻰ ﺃﺑﻲ‪ ،‬ﻋﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺻﺎﻟﺢ ﺑﻦ ﺣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺭﺟﻼﻥ ﻣﻦ ﺑﻨﻲ ﻫﺎﺷﻢ ﻋﻦ ﺯﻳﻨﺐ ﺑﻨﺖ ﻋﻠﻲ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .5‬ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻨﻲ ﺍﻟﻴﻤﻨﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ«‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺯﺭﻋﺔ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺻﻌﺐ ﺍﻟﻜﻮﻓﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻳﺤﻴﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻦ ﻋﻤﺘﻪ ﺯﻳﻨﺐ ﺑﻨﺖ‬ ‫ﻋﻠﻲ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .6‬ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﻃﺎﻫﺮ ﺍﺑﻦ ﻃﻴﻔﻮﺭ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء«‪ :‬ﺣﺪﺛﻨﻲ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺩﻳﺎﺭ ﻣﺼﺮ‪ -‬ﻟﻘﻴﺘﻪ ﺑﺎﻟﺮﺍﻓﻘﺔ‪ -‬ﻗﺎﻝ‪:‬‬ ‫ﺃﺧﺒﺮﻧﺎ ﺟﻌﻔﺮ ﺍﻷﺣﻤﺮ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﻋﻤﺘﻪ ﺯﻳﻨﺐ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .7‬ﻗﺎﻝ ﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺣﺎﺗﻢ ﺍﻟﺸﺎﻣﻰ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ«‪ :‬ﺭﻭﻯ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺯﻳﻨﺐ ﺑﻨﺖ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬ ‫ﻃﺎﻟﺐ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺭﻭﺍﻳﺖ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬ ‫‪ .8‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺑﻜﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺮﺏ ﺑﻦ ﻣﻴﻤﻮﻥ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﻋﻦ ﺁﺑﺎﺋﻪ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ‪) .‬ﻭ ﻫﻮ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪.‬‬ ‫‪ .9‬ﻗﺎﻝ ﺍﺑﻦ ﻃﻴﻔﻮﺭ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء«‪ :‬ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻴﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻴﻪ ﺃﺑﻲ ﻋﻦ ﺟﺪﻱ )ﺍﻟﺤﺴﻴﻦ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬ ‫‪ .10‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﻗﺎﻝ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ :‬ﺣﺪﺛﻨﻰ ﺃﺑﻲ ﻋﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻧﺎﺋﻞ ﺑﻦ ﻧﺠﻴﺢ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻤﺮ ﻋﻦ‬ ‫ﺟﺎﺑﺮ ﺍﻟﺠﻌﻔﻲ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .11‬ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﻓﻲ ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ‪ :‬ﻗﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﺣﺪﺛﻨﻲ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻤﺮﺍﻥ ﺍﻟﻌﺠﻴﻔﻲ‪ ،‬ﻋﻦ ﻧﺎﺋﻞ ﺑﻦ‬ ‫ﻧﺠﻴﺢ ﻋﻦ ﻋ‪‬ﻤﺮﻭ ﺑﻦ ﺷﻤﺮ ﻋﻦ ﺟﺎﺑﺮ ﺍﻟﺠﻌﻔﻲ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .12‬ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﻓﻲ ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ‪ :‬ﻗﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺟﻌﻔﺮ ﺑﻦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺎﺭﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ ﻋﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺻﺎﻟﺢ ﺑﻦ ﺣﻲ‪ :‬ﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺃﺑﻴﻪ )ﺃﺑﻲ ﺟﻌﻔﺮ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬ ‫‪ .13‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ« ﺣﺪﺛﻨﺎ ﺃﺑﻮﺍﻟﻤﻔﻀﻞ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻤﻄﻠﺐ ﺍﻟﺸﻴﺒﺎﻧﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ‬ ‫ﻣﺤﻤﺪ )ﺑﻦ ﺃﺣﻤﺪ( ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻬﻤﺪﺍﻧﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺰﻳ‪‬ﺎﺕ ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻟﻘَﺼ‪‬ﺒﺎﻧﻲ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﻧﺼﺮ ﺍﻟﺒﺰﻧﻄﻲ‪ ،‬ﻋﻦ ﺍﻟﺴﻜﻮﻧﻲ ﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻷﺣﻤﺮ ﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ ﺍﻟﺮﺑﻌﻲ ﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻦ‪:‬‬ ‫‪ .14‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﻗﺎﻝ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ :‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻣﻮﻟﻰ ﺑﻨﻲ ﻫﺎﺷﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻦ ﻋﻦ ﺟﻤﺎﻋﺔ ﻣﻦ ﺃﻫﻠﻪ‪.‬‬ ‫‪ .15‬ﻗﺎﻝ ﺍﺑﻦ ﻃﻴﻔﻮﺭ ﻓﻲ »ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء«‪ :‬ﻗﺪ ﺣﺪﺙ ﺑﻪ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻮﺍﻥ ﻋﻦ ﻋﻄﻴﺔ ﺍﻟﻌﻮﻓﻲ ﺃﻧﻪ ﺳﻤﻊ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﻳﺬﻛﺮﻩ ﻋﻦ ﺃﺑﻴﻪ‪.‬‬ ‫‪ .16‬ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻬﺞ‪ :‬ﻗﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺤﻤﺪ‬ ‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻦ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺭﻭﺍﻳﺖ ﻋﺎﺋﺸﺔ‪:‬‬ ‫‪ .17‬ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﺎﻓﻲ‪ :‬ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﻋﺒﺪﺍﻟﻠﱠﻪ )ﺥ ﻝ‪ :‬ﺍﺑﻮﻋﺒﻴﺪﺍﻟﻠﱠﻪ( ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﺍﻥ ﺍﻟﻤﺮﺯﺑﺎﻧﻲ )ﻭ ﺯﺍﺩ ﻓﻲ ﺥ ﻝ‪ :‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺣﻤﺪ ﺍﻟﻜﺎﺗﺐ(‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻧﺎﺻﺢ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺍﻟﺰﻳﺎﺩﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﺸﺮﻗﻲ ﺑﻦ ﺍﻟﻘﻄﺎﻣﻲ‪ ،‬ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺻﺎﻟﺢ ﺑﻦ ﻛﻴﺴﺎﻥ ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﻋﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫‪ .18‬ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﻄﺮﺍﺋﻒ«‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺳﻌﺪ ﺑﻦ ﺳﻘﺮﻭﺓ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺎﺋﻖ ﻋﻦ ﺍﻷﺭﺑﻌﻴﻦ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ‬ ‫ﻣﻮﺳﻰ ﺑﻦ ﻣﺮﺩﻭﻳﻪ ﺍﻹﺻﻔﻬﺎﻧﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﻗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺒﺮﻧﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻧﺎﺻﺢ ﺍﻟﻨﺤﻮﻱ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﺰﻳﺎﺩﻱ ﻣﺤﻤﺪ ﺑﻦ ﺯﻳﺎﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺷﺮﻓﻲ ﺑﻦ ﻗﻄﺎﻣﻲ ﻋﻦ ﺻﺎﻟﺢ ﺑﻦ ﻛﻴﺴﺎﻥ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫‪ .19‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺍﻟﻨﻴﺸﺎﺑﻮﺭﻱ ﻓﻲ »ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ«‪ :‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﺳﻘﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺎﺋﻖ ﻭ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ‬ ‫ﻣﺮﺩﻭﻳﻪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﻗﺐ‪ :‬ﺃﺧﺒﺮﻧﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻧﺎﺻﺢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﺰﻳﺎﺩﻱ ﻣﺤﻤﺪ ﺑﻦ ﺯﻳﺎﺩ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺷﺮﻗﻲ ﺑﻦ ﻗﻄﺎﻣﻲ ﻋﻦ ﺻﺎﻟﺢ ﺑﻦ ﻛﻴﺴﺎﻥ ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﻪ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﻣﺤﻤﺪ ﺍﺑﻮﻫﺸﺎﻡ‪:‬‬ ‫‪ .20‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﻗﺎﻝ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻀﺤﺎﻙ‪ :‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﻣﺤﻤﺪ ﻋﻦ ﺃﺑﻴﻪ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﻋﻮﺍﻧﺔ‪:‬‬ ‫‪ .21‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﻗﺎﻝ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻀﺤﺎﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﻣﺤﻤﺪ ﻋﻦ ﻋﻮﺍﻧﺔ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﺍﺑﻦ ﻋﺎﺋﺸﺔ‪:‬‬ ‫‪ .22‬ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻓﻲ »ﺍﻟﺸﺎﻓﻲ«‪ :‬ﻗﺎﻝ ﺍﻟﻤﺮﺯﺑﺎﻧﻲ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻤﻜﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺍﻟﻌﻴﻨﺎء ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻴﻤﺎﻧﻲ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫‪ .23‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﻗﺎﻝ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺳﺨﻨﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﻄﺎﺏ ﺑﻪ ﺯﻧﺎﻥ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺧﻄﺒﻪ ﺑﻪ ﻋﻴﺎﺩﺕ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺑﺎ ‪ 8‬ﺳﻨﺪ ﺩﺭ ﻣﻨﺎﺑﻊ ﻭ‬ ‫ﻣﺪﺍﺭﻙ ﺍﺳﻼﻣﻰ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺭﻭﺍﻳﺖ ﺃﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫‪ .1‬ﻗﺎﻝ ﺍﻟﺼﺪﻭﻕ ﻓﻲ »ﻣﻌﺎﻧﻲ ﺍﻷﺧﺒﺎﺭ«‪ :‬ﺣﺪﺛﻨﺎ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺃﺑﻮﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻣﻘﺒﺮﺓ ﺍﻟﻘﺰﻭﻳﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺒﺮﻧﺎ‬ ‫ﺃﺑﻮﻋﺒﺪﺍﻟﻠﱠﻪ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻬﺎﺷﻤﻲ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬ ‫ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .2‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻴﻤﻨﻲ ﻓﻲ »ﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ«‪ :‬ﺭﻭﻯ ﺍﻟﺴﻴﺪ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ ﺍﻟﺤﺴﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﻜﻮﻓﻲ‪ ،‬ﻋﻦ‬ ‫ﻋﺒﺪﺍﻟﺮﺣﻴﻢ‪ ،‬ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻬﺎﺷﻤﻲ‪ ،‬ﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﺍﻹﻣﺎﻡ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫‪ .3‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻮﺍﻟﻤﻔﻀﻞ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‬ ‫ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻬﻤﺪﺍﻧﻲ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﻔﻀﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻤﻔﻀﻞ ﺑﻦ ﻗﻴﺲ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺣﺴﺎﻥ‪ ،‬ﻋﻦ ﻋﻤ‪‬ﻪ‬ ‫ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫‪ .4‬ﻗﺎﻝ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ«‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺨﻠﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺒﺎﻗﺮﺣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﺘﻨﻲ ﺃﻡ ﺍﻟﻔﻀﻞ ﺧﺪﻳﺠﺔ ﺑﻨﺖ‬ ‫ﺃﺑﻲ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺍﻟﺜﻠﺞ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﻋﺒﺪﺍﻟﻠﱠﻪ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺼﻔﻮﺍﻧﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﺣﻤﺪ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﺤﻴﻰ‬ ‫ﺍﻟﺠﻠﻮﺩﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﻤﻬﻠﺒﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻤﺪﺍﺋﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻲ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻦ‪ ،‬ﻋﻦ ﺃﻣﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .5‬ﻗﺎﻝ ﺍﻟﺼﺪﻭﻕ ﻓﻲ »ﻣﻌﺎﻧﻲ ﺍﻷﺧﺒﺎﺭ«‪ :‬ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻴﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺍﻟﻄﻴﺐ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﻠﺨﻤﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﻋﺒﺪﺍﻟﻠﱠﻪ ﻣﺤﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﻤﻬﻠﺒﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﻠﱠﻪ‬ ‫ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ‪ ،‬ﻋﻦ ﺃﻣﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫‪ .6‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻹﺭﺑﻠﻲ ﻓﻲ »ﻛﺸﻒ ﺍﻟﻐﻤﺔ« ]ﻓﻰ ﻛﺸﻒ ﺍﻟﻐﻤﻪ‪ :‬ﺭﻭﻯ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺴﻘﻴﻔﻪ ﻋﻦ ﺭﺟﺎﻟﻪ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺣﺴﻦ ﻋﻦ ﺍﻣﻪ‬ ‫ﻓﺎﻃﻤﻪ ﺑﻨﺖ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﻓﻲ ﺷﺮﺣﻪ ﻋﻠﻰ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‪ :‬ﻗﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﻤﻬﻠﺒﻲ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺣﻤﺎﺩ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ‪ ،‬ﻋﻦ ﺃﻣﻪ ﻓﺎﻃﻤﺔ‬ ‫ﺑﻨﺖ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺭﻭﺍﻳﺖ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫‪ .7‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﻓﻲ »ﺍﻷﻣﺎﻟﻲ«‪ :‬ﻗﺎﻝ‪ :‬ﺃﺧﺒﺮﻧﺎ ﺍﻟﺤﻔّﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ ﺍﻟﺪﻋﺒﻠﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺨﺰّﺍﺯ‪ -‬ﺑﺒﻐﺪﺍﺩ‬ ‫ﺑﺎﻟﻜﺮﺥ ﺑﺪﺍﺭ ﻛﻌﺐ‪ -‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺳﻬﻞ ﺍﻟﺪﻗﺎﻕ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ )ﺥ ﻝ‪ :‬ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ( ﻗﺎﻝ ﺍﻟﺪﻋﺒﻠﻲ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﻳﻌﻘﻮﺏ ﺇﺳﺤﺎﻕ‬ ‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻳﺮﻱ‪ -‬ﺑﺼﻨﻌﺎء ﺍﻟﻴﻤﻦ ﻓﻲ ﺳﻨﺔ ﺛﻼﺙ ﻭ ﺛﻤﺎﻧﻴﻦ ﻭ ﻣﺎﺋﺘﻴﻦ‪ -‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺒﺮﻧﺎ ﻣﻌﻤﺮ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﺒﻴﺪﺍﻟﻠﱠﻪ ﺑﻦ‬ ‫ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﺭﻭﺍﻳﺖ ﻋﻄﻴﺔ ﺍﻟﻌﻮﻓﻰ‬ ‫‪ .8‬ﻗﺎﻝ ﺍﺑﻦ ﻃﻴﻔﻮﺭ ﻓﻲ »ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء«‪ :‬ﺣﺪﺛﻨﻲ ﻫﺎﺭﻭﻥ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺳﻌﺪﺍﻥ ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻮﺍﻥ ﻋﻦ ﻋﻄﻴﺔ ﺍﻟﻌﻮﻓﻲ‪.‬‬

‫ﻣﺘﻦ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻣﺘﻦ ﺑﻠﻨﺪ ﺧﻄﺎﺑﻪ ﻯ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻫﻢ ﺍﺯ ﻧﻈﺮ ﻣﻌﺎﻧﻰ ﺩﺍﺭﺍﻯ ﺩﺭﻳﺎﻳﻰ ﺍﺯ ﻣﻌﺎﺭﻑ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﺯ ﻧﻈﺮ ﺍﺩﺑﻰ ﺩﺭ ﺳﻄﺢ ﺑﺎﻻﻳﻰ ﺍﺳﺖ‪.‬‬ ‫ﺷﺮﺍﻳﻄﻰ ﻛﻪ ﺍﻳﻦ ﺧﻄﺒﻪ ﺩﺭ ﺁﻥ ﺍﺩﺍ ﺷﺪﻩ ﻭ ﺣﺎﻝ ﺭﻭﺣﻰ ﺣﻀﺮﺕ ﺍﺯ ﻧﻈﺮ ﻏﻤﻬﺎ ﻭ ﻧﻴﺰ ﺟﺮﺍﺣﺎﺕ ﺟﺴﻤﻰ‪ ،‬ﺗﻌﺠﺐ ﻫﻤﮕﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﭼﮕﻮﻧﻪ‬ ‫ﺩﺭ ﺁﻥ ﺣﺎﻝ ﭼﻨﻴﻦ ﻣﻄﺎﻟﺐ ﻋﻤﻴﻘﻰ ﺍﺯ ﻟﺴﺎﻥ ﻣﺒﺎﺭﻙ ﺁﻧﺤﻀﺮﺕ ﺍﺩﺍ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﺷﻴﻌﻪ ﻛﻪ ﺍﻓﺘﺨﺎﺭ ﺑﻪ ﺩﺍﺷﺘﻦ ﭼﻨﻴﻦ ﺭﻫﺒﺮﺍﻥ ﻣﻌﺼﻮﻣﻰ ﺩﺍﺭﺩ‬ ‫ﻣﺴﺌﻠﻪ ﺍﻯ ﺑﺴﻴﺎﺭ ﻋﺎﺩﻯ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎﻳﻪ ﻯ ﺳﺮﺑﻠﻨﺪﻯ ﺩﺭ ﺑﻴﻦ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ ﻭ ﻣﻠﻞ ﺍﺳﺖ‪.‬‬

‫ﺗﺄﻛﻴﺪ ﺑﺮ ﺣﻔﻆ ﺧﻄﺎﺑﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺷﻴﻌﻪ‬ ‫ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺗﺄﻛﻴﺪ ﺧﺎﺻﻰ ﺑﺮ ﺣﻔﻆ ﻣﺘﻦ ﺍﻳﻦ ﺧﻄﺒﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﻳﺎﺩﮔﺎﺭ ﻣﺎﺩﺭ ﺷﻴﻌﻪ ﺍﺳﺖ ﻭ ﻫﻢ ﺳﻨﺪ ﻣﻈﻠﻮﻣﻴﺖ ﺍﻭ‪ ،‬ﺑﺨﺼﻮﺹ ﺳﺎﺩﺍﺕ ﻛﻪ‬ ‫ﻓﺮﺯﻧﺪﺍﻥ ﺣﻘﻴﻘﻰ ﺣﻀﺮﺕ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﺯ ﻗﺪﻳﻢ ﺍﻻﻳﺎﻡ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﺗﺄﻛﻴﺪ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﭼﻨﺪ ﻧﻤﻮﻧﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﻘﺪﻳﻢ ﻣﻰ ﺷﻮﺩ‪:‬‬ ‫‪ .1‬ﺯﻳﺪ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﺍﺯ ﻗﺮﻥ ﺍﻭﻝ( ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﺩﻳﺪﻡ ﺑﺰﺭﮔﺎﻥ ﺁﻝ ﺍﺑﻰ ﻃﺎﻟﺐ ﺭﺍ ﻛﻪ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ‬ ‫ﺍﺯ ﭘﺪﺭﺍﻧﺸﺎﻥ ﻧﻘﻞ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﻣﻰ ﺁﻣﻮﺧﺘﻨﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺑﺰﺭﮔﺎﻥ ﺷﻴﻌﻪ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﻣﻰ ﺩﺍﺩﻧﺪ«‪].‬ﺑﺤﺎﺭ‬ ‫ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪. .233‬‬ ‫‪ .2‬ﻋﻠﻰ ﺑﻦ ﻋﻴﺴﻰ ﺍﺭﺑﻠﻰ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﻣﻮﺍﻓﻖ ﻭ ﻣﺨﺎﻟﻒ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﻧﺪ«‪ ] .‬ﻛﺸﻒ ﺍﻟﻐﻤﻪ‪ :‬ﺝ ‪ 2‬ﺹ‬ ‫‪ .3[.105‬ﺳﻴﺪ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﮔﺬﺷﺘﮕﺎﻥ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻓﺎﻃﻤﻪ ﻭ ﻋﻠﻰ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺧﻄﺒﻪ ﻯ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﻧﻘﻞ‬ ‫ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﺭﺷﺘﻪ ﺍﺯ ﺯﻣﺎﻥ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ«‪] .‬ﺍﻟﻨﺺ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ :‬ﺹ ‪[.117‬‬

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‫ﺍﺭﺯﺵ ﻭ ﺿﺮﻭﺭﺕ ﻣﻘﺎﺑﻠﻪ ﻯ ﻧﺴﺨﻪ ﻫﺎﻯ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺨﺎﻃﺮ ﺍﻫﻤﻴﺖ ﺁﻥ ﺍﺯ ﺟﻬﺖ ﺷﺮﺍﻳﻄﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻳﺮﺍﺩ ﺷﺪﻩ ﻭ ﻣﺨﺎﻃﺒﺎﻥ ﺣﻀﺮﺕ ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﺩﺷﻤﻨﺎﻧﺶ ﺑﻮﺩﻩ‬ ‫ﺍﻧﺪ ﻭ ﻧﻴﺰ ﻣﻄﺎﻟﺐ ﺑﻠﻨﺪﻯ ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﻣﻌﺮﻓﻰ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﺩﺭ ﺁﻥ ﻣﻄﺮﺡ ﺍﺳﺖ ﻭ ﻃﻮﻻﻧﻰ ﺑﻮﺩﻥ ﻣﺘﻦ‪ ،‬ﻫﻤﻪ ﻯ ﺍﻳﻦ ﺟﻬﺎﺕ ﻟﺰﻭﻡ ﻣﻘﺎﺑﻠﻪ ﻯ ﻣﺘﻮﻥ ﻧﺎﻗﻞ‬ ‫ﺁﻥ ﺭﺍ ﺿﺮﻭﺭﻯ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﻣﺘﻦ ﻋﺮﺑﻰ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﺎﻛﻨﻮﻥ ﺑﻪ ﺻﻮﺭ ﻣﺨﺘﻠﻒ ﺑﻪ ﭼﺎپ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﻛﺜﺮ ﺁﻧﻬﺎ ﻃﺒﻖ ﺭﻭﺍﻳﺖ ﻛﺘﺎﺏ ﺍﺣﺘﺠﺎﺝ‬ ‫ﻃﺒﺮﺳﻰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺁﻣﺎﺩﻩ ﺳﺎﺯﻯ ﻣﺘﻨﻰ ﻛﺎﻣﻞ ﻭ ﻣﻘﺎﺑﻠﻪ ﺷﺪﻩ ﺑﺮ ﻧﺴﺦ ﻣﻰ ﺗﻮﺍﻧﺪ ﺧﻸ ﻣﻬﻤﻰ ﺍﺯ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻰ ﺷﻴﻌﻪ ﺭﺍ ﭘﺮ ﻛﻨﺪ‪.‬‬

‫ﺗﻨﻈﻴﻢ ﻣﺘﻦ ﺣﺎﺿﺮ‬ ‫ﻼ ﺫﻛﺮ ﺷﺪ ﭘﺲ ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﻄﺒﻴﻖ ﺁﻥ ﺩﺭ ﻣﺪﺍﺭﻙ ﺑﻴﺴﺖ ﮔﺎﻧﻪ ﺍﺵ ﻳﻌﻨﻰ ﻛﺘﺎﺑﻬﺎﻯ ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ‪،‬‬ ‫ﻣﺘﻦ ﺣﺎﺿﺮ ﻃﺒﻖ ﻣﻨﺎﺑﻊ ﻭ ﺍﺳﻨﺎﺩﻯ ﻛﻪ ﻗﺒ ً‬ ‫ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﻛﺸﻒ ﺍﻟﻐﻤﺔ‪ ،‬ﺍﻟﺸﺎﻓﻲ‪ ،‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﺍﺑﻦ ﻣﻴﺜﻢ‪ ،‬ﺍﻟﻄﺮﺍﺋﻒ‪ ،‬ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ‪ ،‬ﺷﺮﺡ ﺍﻻﺧﺒﺎﺭ‪ ،‬ﺍﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﺍﻣﺎﻟﻰ ﺷﻴﺦ‬ ‫ﻃﻮﺳﻰ‪ ،‬ﻣﻌﺎﻧﻰ ﺍﻻﺧﺒﺎﺭ‪ ،‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ‪ ،‬ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء‪ ،‬ﺍﻟﺘﺬﻛﺮﺓ ﺍﻟﺤﻤﺪﻭﻧﻴﺔ‪ ،‬ﻧﺜﺮ ﺍﻟﺪﺭ‪ ،‬ﻣﻨﺎﻝ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﺍﻟﻔﺎﺿﻞ ﻑ ﻓﻰ ﺻﻔﺔ‬ ‫ﺍﻻﺩﺏ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﻧﻴﺰ ﻧﺴﺨﻪ ﻯ ﻋﻼﻣﻪ ﻗﺰﻭﻳﻨﻰ ﺩﺭ ﻛﺘﺎﺏ ﻓﺪﻙ ﻭ ﻧﺴﺨﻪ ﻯ ﻋﻼﻣﻪ ﻣﺠﻠﺴﻰ ﺩﺭ ﺑﺤﺎﺭ ﺗﻨﻈﻴﻢ ﻭ ﺗﻠﻔﻴﻖ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ‪ 37‬ﺑﺨﺶ‬ ‫ﺗﻘﺪﻳﻢ ﺷﺪﻩ ﻭ ﺩﺭ ﺍﻭﻝ ﻫﺮ ﺑﺨﺶ ﺷﻤﺎﺭﻩ ﻭ ﻋﻨﻮﺍﻥ ﺁﻥ ﺫﻛﺮ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺣﺮﻛﺎﺕ ﻭ ﺍﻋﺮﺍﺏ ﮔﺬﺍﺭﻯ ﺑﺮﺍﻯ ﺳﻬﻮﻟﺖ ﺩﺭ ﻣﻄﺎﻟﻌﻪ ﻭ ﺣﻔﻆ ﺧﻄﺒﻪ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ‪ ،‬ﻭ ﻣﻮﺍﺭﺩ ﻣﻬﻢ ﺧﻄﺒﻪ ﺑﺎ ﺣﺮﻭﻑ ﺳﻴﺎﻩ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﭘﺎﻭﺭﻗﻰ ﻫﺎ ﻣﻮﺍﺭﺩ ﺍﺧﺘﻼﻑ ﻧﺴﺨﻪ ﻫﺎ ﻭ ﻛﻴﻔﻴﺖ ﺁﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺭﻣﺰﻫﺎﻯ ﺯﻳﺮ ﺑﺮﺍﻯ ﺍﺷﺎﺭﻩ ﺑﻪ ﻛﺘﺐ ﻣﻘﺎﺑﻠﻪ ﺷﺪﻩ ﺗﻌﻴﻴﻦ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﺍﻟﻒ‪ :‬ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ‬ ‫ﺏ‪ :‬ﺑﻼﻏﺎﺕ ﺍﻟﻨﺴﺎء‬ ‫ﺝ‪ :‬ﻛﺸﻒ ﺍﻟﻐﻤﺔ‬ ‫ﺩ‪ :‬ﺍﻻﺣﺘﺠﺎﺝ‬ ‫ﻩ‪ :‬ﻣﻨﺎﻝ ﺍﻟﻄﺎﻟﺐ ﻭ ‪ :‬ﻧﺜﺮ ﺍﻟﺪﺭ‬ ‫ﺯ‪ :‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ‬ ‫ﺡ‪ :‬ﺷﺮﺡ ﺍﻻﺧﺒﺎﺭ‬ ‫ﻁ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ ﺍﻟﺤﻤﺪﻭﻧﻴﺔ‬ ‫ﻯ‪ :‬ﺍﻧﻮﺍﺭ ﺍﻟﻴﻘﻴﻦ‬ ‫ﻙ‪ :‬ﺍﻣﺎﻟﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻰ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻝ‪ :‬ﻣﻌﺎﻧﻰ ﺍﻻﺧﺒﺎﺭ‬ ‫ﻡ‪ :‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ‬ ‫ﻥ‪ :‬ﻛﺘﺎﺏ ﻓﺪﻙ ﻋﻼﻣﻪ ﻗﺰﻭﻳﻨﻰ‬ ‫ﺱ‪ :‬ﺍﻟﻔﺎﺿﻞ ﻓﻰ ﺻﻔﺔ ﺍﻻﺩﺏ ﺍﻟﻜﺎﻣﻞ‬ ‫ﻉ‪ :‬ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ ﻓﻰ ﻣﻨﺎﻗﺐ ﺍﻻﺋﻤﺔ ﺍﻟﻠﻬﺎﻣﻴﻢ‬ ‫ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﺳﺖ ﻛﻪ ﻧﺴﺨﻪ ﻫﺎﻯ »ﺍﻟﻒ«‪» ،‬ﺏ«‪» ،‬ﺝ«‪» ،‬ﺩ«‪» ،‬ﻩ«‪» ،‬ﻭ«‪» ،‬ﻥ«‪» ،‬ﻉ« ﻫﺮ ﺩﻭ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﺴﺠﺪ ﻭ ﻣﻨﺰﻝ ﺍﻳﺮﺍﺩ‬ ‫ﺷﺪﻩ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﻧﺴﺨﻪ ﻫﺎﻯ »ﺯ«‪» ،‬ﺡ«‪» ،‬ﻁ«‪» ،‬ﺱ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ ﻃﺮﺍﺋﻒ ﻭ ﺷﺎﻓﻰ ﻓﻘﻂ ﺧﻄﺒﻪ ﻯ ﻣﺴﺠﺪ ﺭﺍ ﻭ ﻧﺴﺨﻪ ﻫﺎﻯ »ﻙ« ﻭ‬ ‫»ﻝ« ﻭ »ﻡ« ﻓﻘﻂ ﺧﻄﺒﻪ ﻯ ﻣﻨﺰﻝ ﺭﺍ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﭼﻨﺪ ﻣﻮﺭﺩ ﻛﻪ ﺍﺧﺘﻼﻑ ﻧُﺴ‪‬ﺦ ﺍﺯ ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ ﻃﺮﺍﺋﻒ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ﻭ ﺷﺎﻓﻰ ﺳﻴﺪ ﻣﺮﺗﻀﻰ ﺑﻮﺩ ﺑﻌﻠﺖ ﻧﺪﺭﺕ ﻣﻮﺍﺭﺩ ﺭﻣﺰﻯ ﺑﺮﺍﻯ‬ ‫ﺍﻳﻦ ﻛﺘﺎﺑﻬﺎ ﺁﻭﺭﺩﻩ ﻧﺸﺪ‪.‬‬ ‫ﻣﺘﻦ ﺣﺎﺿﺮ ﺣﺎﺻﻞ ﺟﻤﻊ ‪ 20‬ﻧﺴﺨﻪ ﺍﺯ ‪ 20‬ﻛﺘﺎﺏ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻧﺴﺨﻪ ﻫﺎﻯ ﭼﺎﭘﻰ ﻳﺎ ﺧﻄﻰ ﺍﻳﻦ ﻣﻨﺎﺑﻊ ﻣﻘﺎﺑﻠﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﻗﺖ ﺩﺭ ﭘﺎﻭﺭﻗﻰ ﻫﺎ ﻭ ﺍﺧﺘﻼﻑ ﻧﺴﺨﻪ ﻫﺎ ﺭﺍﻫﻰ ﺭﺍ ﻛﻪ ﺑﺮﺍﻯ ﺗﻨﻈﻴﻢ ﻣﺘﻦ ﺣﺎﺿﺮ ﻃﻰ ﺷﺪﻩ ﺑﺨﻮﺑﻰ ﺭﻭﺷﻦ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻻﺯﻡ ﺑﻪ ﻳﺎﺩ ﺁﻭﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ‬ ‫ﺫﻛﺮ ﺗﻘﺪﻳﻢ ﻭ ﺗﺄﺧﻴﺮ ﺩﺭ ﺟﻤﻼﺕ ﺧﻄﺒﻪ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺗﻐﻴﻴﺮﻯ ﺩﺭ ﻣﻌﻨﻰ ﺣﺎﺻﻞ ﻧﻤﻰ ﺷﺪﻩ ﺧﻮﺩﺩﺍﺭﻯ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﭘﺎﻭﺭﻗﻰ ﻫﺎ ﺁﺩﺭﺱ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻭ ﺗﻮﺿﻴﺢ ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺕ ﻣﺸﻜﻞ ﻧﻴﺰ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻣﺘﻦ ﺧﻄﺒﻪ ﻋﺮﺑﻰ ﺍﺳﺖ ﭘﺎﻭﺭﻗﻰ ﻫﺎ ﻧﻴﺰ‬ ‫ﺑﻪ ﻋﺮﺑﻰ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﺳﻌﻰ ﺷﺪﻩ ﻇﺮﺍﻓﺖ ﻣﻌﺎﻧﻰ ﻣﺮﺍﻋﺎﺕ ﺷﻮﺩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺗﺎ ﺣﺪ ﺍﻣﻜﺎﻥ ﺍﺯ ﺍﻟﻔﺎﻅ ﭘﻴﭽﻴﺪﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻧﺸﺪﻩ ﺑﻄﻮﺭﻯ ﻛﻪ ﺑﺮﺍﻯ‬ ‫ﻋﻤﻮﻡ ﻗﺎﺑﻞ ﺩﺭﻙ ﺑﺎﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻛﻼﻡ ﺧﻄﺒﻪ ﺩﺭ ﺳﻄﺢ ﺑﺎﻻﻳﻰ ﺍﺩﺍ ﺷﺪﻩ ﻭ ﺗﺮﺟﻤﻪ ﻯ ﺁﻥ ﻛﺎﺭ ﺳﺎﺩﻩ ﺍﻯ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﺿﺎﻓﻪ ﺑﺮ ﺍﻳﻨﻜﻪ ﺍﺳﺘﻌﺎﺭﻩ ﻭ ﻛﻨﺎﻳﻪ ﻭ ﺿﺮﺏ ﺍﻟﻤﺜﻠﻬﺎﻳﻰ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻣﻌﻨﻰ ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﺩﺭﻙ ﺻﺤﻴﺢ ﻓﺎﺭﺳﻰ ﺯﺑﺎﻧﺎﻥ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﻧﻈﺮ‬ ‫ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﺯ ﺷﺮﺣﻬﺎﻳﻰ ﻛﻪ ﺑﺮ ﺧﻄﺒﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻯ ﻭﺍﻓﺮ ﺑﺮﺩﻩ ﺷﺪﻩ ﺗﺎ ﺍﻣﺎﻧﺖ ﺩﺭ ﺍﻧﺘﻘﺎﻝ ﻣﻌﺎﻧﻰ ﺑﻪ ﻓﺎﺭﺳﻰ ﺣﻔﻆ ﺷﻮﺩ‪.‬‬ ‫ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﻫﻢ ﻣﺎﻧﻨﺪ ﻣﺘﻦ ﻋﺮﺑﻰ ﺩﺭ ‪ 37‬ﺑﺨﺶ ﺑﺎ ﺗﺮﺟﻤﻪ ﻯ ﻋﻨﺎﻭﻳﻦ ﺑﻪ ﻓﺎﺭﺳﻰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﭘﺎﻭﺭﻗﻰ ﻫﺎ ﻓﻘﻂ ﻣﻮﺍﺭﺩ ﻣﻬﻢ ﺫﻛﺮ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻳﺎﺩﺁﻭﺭ ﻣﻰ ﺷﻮﺩ ﻗﻄﻌﺎﺕ ﺗﺎﺭﻳﺨﻰ ﻛﻪ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺧﻄﺒﻪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻣﺠﻠﺲ ﻭﺍﻗﻊ ﺷﺪﻩ ﺟﻤﻊ ﺁﻭﺭﻯ ﺷﺪ ﻭ ﺑﺼﻮﺭﺗﻰ ﻛﻪ ﺩﺭ ﻣﺘﻦ ﺧﻄﺒﻪ ﻣﺸﺨﺺ‬ ‫ﺍﺳﺖ ﺗﻠﻔﻴﻖ ﺷﺪ‪ .‬ﺍﻳﻦ ﺑﺪﺍﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺻﻮﺭﺕ ﻣﺤﺎﻛﻤﻪ ﺩﺍﺷﺘﻪ ﻭ ﮔﻔﺘﮕﻮﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺿﻤﻦ ﺁﻥ ﻭﺍﻗﻊ‬ ‫ﺷﺪﻩ ﻭ ﺍﺣﻴﺎﻧﺎً ﻫﺮ ﻗﻄﻌﻪ ﺭﺍ ﻛﺘﺎﺑﻰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﻠﻔﻴﻖ ﺿﺮﻭﺭﻯ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻧﺠﺎﻡ ﺁﻥ ﻣﺘﻦ ﺣﺎﺿﺮ ﺑﺪﺳﺖ ﺁﻣﺪ‪.‬‬ ‫ﺍﻣﻴﺪ ﺍﺳﺖ ﺑﺎ ﻣﻄﺎﻟﺒﻰ ﻛﻪ ﺩﺭ ﺑﺨﺸﻬﺎﻯ ﮔﺬﺷﺘﻪ ﻣﻄﺮﺡ ﺷﺪ ﺁﻣﺎﺩﮔﻰ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﻯ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﭼﻨﺪ‬ ‫ﺑﻴﺖ ﺷﻌﺮ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻰ ﺑﺮﻳﻢ‪.‬‬ ‫ﺁﻥ ﻓﺮﻗﻪ ﺍﻯ ﻛﻪ ﺗﻴﺸﻪ ﺑﻪ ﻧﺨﻞ ﻓﺪﻙ ﺯﺩﻧﺪ‬

‫ﺑﺮ ﺯﺧﻢ ﻗﻠﺐ ﺧﺘﻢ ﺭﺳﻮﻻﻥ ﻧﻤﻚ ﺯﺩﻧﺪ‬

‫ﻣﻬﺪﻯ ﺑﻴﺎ ﺯ ﻗﺎﺗﻞ ﺯﻫﺮﺍ ﺳﺆﺍﻝ ﻛﻦ‬

‫ﻣﺎﺩﺭ ﭼﻪ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﻛﺘﻚ ﺯﺩﻧﺪ‬

‫ﺷﺎﻋﺮ ﺩﻳﮕﺮﻯ ﺍﺯ ﻗﻮﻝ ﻓﺮﺯﻧﺪﺍﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭼﻨﻴﻦ ﺳﺮﻭﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﻛﻤﺘﺮ ﺩﻫﻴﺪ ﺷﺮﺡ ﻏﻢ ﺑﻰ ﺷﻤﺎﺭﻩ ﺭﺍ‬

‫ﻛﻤﺘﺮ ﻛﻨﻴﺪ ﺧﻮﻥ‪ ،‬ﺟﮕﺮ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﺭﺍ‬

‫ﻣﺎﺩﺭ ﻛﻪ ﺭﻓﺖ ﺑﺎ ﺭﺥ ﻧﻴﻠﻰ ﺑﻪ ﺯﻳﺮ ﺧﺎﻙ‬

‫ﭘﻨﻬﺎﻥ ﻛﻨﻴﺪ ﺍﺯ ﭘﺪﺭﻡ ﮔﻮﺷﻮﺍﺭﻩ ﺭﺍ‬

‫ﺷﺎﻋﺮﻯ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﻣﻬﺪﻯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻰ ﮔﻮﻳﺪ‪:‬‬ ‫ﻧﺨﻞ ﺳﻮﺯﺍﻥ ﻓﺪﻙ ﺭﺍ ﺁﺏ ﺩﻩ‬

‫ﺑﺎﺯ ﺷﻤﺸﻴﺮ ﻋﻠﻰ ﺭﺍ ﺗﺎﺏ ﺩﻩ‬

‫ﭼﺸﻢ ﺑﺮ ﺑﺎﺯﻭﻯ ﺗﻮ ﺩﺍﺭﺩ ﻓﻠﻚ‬

‫ﻭﺍﺭﺙ ﮔﻠﺒﺮگ ﺧﻮﻧﻴﻦ ﻓﺪﻙ‬

‫ﻭ ﺳﭙﺲ ﺍﺯ ﻟﺴﺎﻥ ﺁﻧﺤﻀﺮﺕ ﭼﻨﻴﻦ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﺁﺭﺯﻭﻯ ﻣﻦ ﺳﻼﻡ ﻓﺎﻃﻤﻪ ﺍﺳﺖ‬ ‫ﻫﻴﺰﻡ ﺧﺼﻢ ﻋﻠﻰ ﺩﺭ ﭘﻴﺶ ﻣﺎﺳﺖ‬

‫ﺍﺫﻥ ﺣﻖ ﺩﺭ ﺍﻧﺘﻘﺎﻡ ﻓﺎﻃﻤﻪ ﺍﺳﺖ‬ ‫ﺍﻧﺘﻘﺎﻡ ﻣﻦ ﺍﺯ ﺍﻭ ﺩﺭ ﺍﺑﺘﺪﺍ ﺍﺳﺖ‬

‫ﻣﻦ ﺣﻨﻴﻦ ﻧﺎﻟﻪ ﻯ ﺯﻫﺮﺍﺋﻴﻢ‬

‫ﺻﺎﺣﺐ ﺁﻥ ﻧﺎﻟﻪ ﻯ ﺻﺤﺮﺍﺋﻴﻢ‬

‫ﺷﻬﺮ ﻣﻦ ﮔﺸﺘﻪ ﻏﻢ ﺁﺑﺎﺩ ﻓﺪﻙ‬

‫ﭘﻴﺶ ﻣﻦ ﺑﺎﻗﻰ ﺍﺳﺖ ﺍﺳﻨﺎﺩ ﻓﺪﻙ‬

‫ﭘﺎﺳﺪﺍﺭ ﻋﻔﺖ ﻭ ﭘﺎﻛﻰ ﻣﻨﻢ‬

‫ﺩﺍﻏﺪﺍﺭ ﭼﺎﺩﺭ ﺧﺎﻛﻰ ﻣﻨﻢ‬

‫ﻗﻠﺐ ﻣﻦ ﭼﻮﻥ ﺁﻥ ﺳﻨﺪ ﺷﺪ ﺭﻳﺰ ﺭﻳﺰ‬

‫ﭼﻮﻧﻜﻪ ﺑﺎ ﺧﺎﻙ ﺁﺷﻨﺎ ﺷﺪ ﺁﻥ ﻋﺰﻳﺰ‬

‫ﺩﺭ ﻛﻒ ﻣﻦ ﮔﻮﺷﻮﺍﺭﻩ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‬

‫ﻣﺎﺩﺭﻡ ﺁﻧﺠﺎ ﭘﺴﺮ ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۰۲‬‬

‫ﻣﺘﻦ ﻋﺮﺑﻰ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺍﻟﺰﻫﺮﺍ ﺗﺎﺗﻰ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﻟﻤﺎ ﺍﺟﻤﻊ ﺍﺑﻮﺑﻜﺮ ]ﺯﺍﺩ ﻓﻰ »ﺩ« ﻭ ﻋﻤﺮ‪ .‬ﺍﺟﻤﻊ‪ :‬ﺍﺣﻜﻢ ﺍﻟﻨﻴﻪ ﻭ ﺍﺳﺘﻘﺮ ﻋﻠﻰ ﺍﻟﺮﺍﻯ ﺍﻟﻨﻬﺎﺋﻰ‪ .‬ﻭ ﻛﻠﻤﻪ »ﻓﺪﻙ« ﻳﺴﺘﻌﻤﻞ ﻣﻨﺼﺮﻓﺎ ﻭ ﻏﻴﺮ ﻣﻨﺼﺮﻑ‪ .‬ﻋﻠﻰ‬ ‫ﻣﻨﻊ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺪﻛﺎ )ﻭ ﺻﺮﻑ ﻋﺎﻣﻠﻬﺎ ﻣﻨﻬﺎ( ]ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﺥ ﻝ‪ .‬ﻭ ﺑﻠﻐﻬﺎ ﺫﻟﻚ ]ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﺍﻭﻟﻬﺎ ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻟﻤﺎ ﺑﻠﻎ‬ ‫ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺟﻤﺎﻉ ﺍﺑﻰ ﺑﻜﺮ ﻋﻠﻰ ﻣﻨﻌﻬﺎ ﻓﺪﻙ ﻭ ﺍﻧﺼﺮﻑ ﻋﺎﻣﻠﻬﺎ ﻣﻨﻬﺎ‪ ...‬ﻭ ﻓﻰ »ﻩ« ﻣﺜﻞ »ﺍﻟﻒ« ﺑﺘﻔﺎﻭﺕ ﻫﻜﺬﺍ‪ :‬ﻋﻠﻰ ﻣﻨﻌﻬﺎ ﺣﻘﻬﺎ ﻣﻦ ﻓﺪﻙ‪.‬‬ ‫ﻭ ﻓﻰ »ﺡ« ﻫﻜﺬﺍ‪ :‬ﻟﻤﺎ ﺍﻋﺘﺰﻡ ﺍﺑﻮﺑﻜﺮ ﻋﻠﻰ ﻣﻨﻌﻬﺎ ﻓﺪﻙ ﻭ ﺍﻟﻌﻮﺍﻟﻰ ﻻﺛﺖ‪ .‬ﻭ ﻓﻰ »ﻁ« ﻫﻜﺬﺍ‪ :‬ﻟﻤﺎ ﺑﻠﻎ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺎ ﺍﺟﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﻣﻨﻌﻬﺎ‬ ‫ﻓﺪﻛﺎ ﻻﺛﺖ‪ .‬ﻭﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﻟﻤﺎ ﺑﻠﻎ ﻓﺎﻃﻤﻪ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺟﻤﺎﻉ ﺍﺑﻰ ﺑﻜﺮ ﻣﻨﻌﻬﺎ ﻓﺪﻛﺎ ﻻﺛﺖ‪» .‬ﺱ«‪ :‬ﻟﻤﺎ ﺑﻠﻎ ﻓﺎﻃﻤﻪ ﺑﻨﺖ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯﻣﺎﻉ ﺍﺑﻰ ﺑﻜﺮ ﻋﻠﻰ ﻗﺒﺾ ﻓﺪﻙ ﻭ ﺍﻟﻌﻮﺍﻟﻰ ﻭ ﺑﻠﻐﻬﺎ ﺫﻟﻚ ﻻﺛﺖ ﺧﻤﺎﺭﻫﺎ ﻭ ﺍﻗﺒﻠﺖ ﻓﻰ ﻟﻤﻪ ﻣﻦ ﻧﺴﺎﺋﻬﺎ ﻭ ﺣﻔﺪﻩ ﻣﻦ‬ ‫ﺍﻫﻠﻬﺎ ﺗﻄﺎ ﻓﻰ ﺫﻳﻮﻟﻬﺎ‪ .‬ﻭ ﺍﻻﺯﻣﺎﻉ‪ :‬ﺍﻟﺜﺒﻮﺕ ﻓﻰ ﺍﻻﻣﺮ ﻭ ﺍﻇﻬﺎﺭ ﺍﻟﻌﺰﻡ ﻓﻴﻪ‪ ،.‬ﻻﺛﺖ ﺧﻤﺎﺭﻫﺎ )ﻋﻠﻰ ﺭﺍﺳﻬﺎ( ]ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ« ﻭ »ﺩ« ﻭ »ﺯ« ﻭ »ﻁ« ﻭ‬ ‫»ﻉ«‪ :‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﻼﺛﺖ‪ .‬ﻻﺛﺖ‪ :‬ﻟﻔﺖ ﻭ ﻋﺼﺒﺖ‪ .‬ﺍﻟﺨﻤﺎﺭ‪ :‬ﻣﺎ ﺗﻐﻄﻰ ﺑﻪ ﺍﻟﻤﺮﺍﻩ ﺭﺍﺳﻬﺎ‪ .‬ﻭ ﻻﺛﺖ ﺍﻟﻤﺮﺍﻩ ﺧﻤﺎﺭﻫﺎ‪ :‬ﺍﺫﺍ ﻟﻮﺗﻪ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻭ ﺭﺍﺳﻬﺎ‪ ) .‬ﻭ‬ ‫ﺍﺷﺘﻤﻠﺖ ﺑﺠﻠﺒﺎﺑﻬﺎ( ]ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ« ﻭ »ﺡ« ﻭ ﺍﻟﺸﺎﻓﻰ‪ .‬ﻭ ﺍﻗﺒﻠﺖ ﻓﻰ ﻟﻤﻪ‬ ‫»ﻉ«‪ :‬ﺛﻢ ﺍﻗﺒﻠﺖ‪» .‬ﺝ«‪ :‬ﻟﻤﻴﻤﻪ‪ ،‬ﻭ ﻫﻮ ﻣﺼﻐﺮ ﻟﻤﻪ ﺑﻤﻌﻨﻰ ﺍﻟﺠﻤﺎﻋﻪ ﺍﻟﻘﻠﻴﻠﻪ‪.‬‬ ‫ﻣﻦ ﺣﻔﺪﺗﻬﺎ ﻭ ﻧﺴﺎء ﻗﻮﻣﻬﺎ‪) ،‬ﺗﺠﺮ ﺍﺩﺭﺍﻋﻬﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ ﺍﻟﻮﺍﻭﺩ ﺯﻳﺎﺩﻩ ﻣﻨﺎ‪ .‬ﻭﺍﻟﺤﻔﺪﻩ‪ :‬ﺍﻻﻋﻮﺍﻥ ﻭﺍﻟﺨﺪﻡ‪ .‬ﻭ ﺍﺩﺭﺍﻉ‪ :‬ﺟﻤﻊ ﺩﺭﻉ ﺑﻤﻌﻨﻰ ﺍﻟﺜﻮﺏ‪ ،‬ﻭ ﻗﻮﻟﻪ‪» :‬ﺗﺠﺮ ﺍﺩﺭﺍﻋﻬﺎ ﻭ ﺗﻄﺎ ﺫﻳﻮﻟﻬﺎ« ﻟﻌﻠﻪ‬ ‫ﺗﻌﺒﻴﺮ ﻋﻦ ﺷﺪﻩ ﺁﻻﻣﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻫﺠﻤﻪ ﺍﻟﻤﺼﺎﺋﺐ ﻋﻠﻴﻬﺎ ﺑﺤﻴﺚ ﺍﺛﺮﺕ ﻓﻰ ﺍﺳﺘﻮﺍء ﻗﺎﻣﺘﻬﺎ ﻭ ﻟﺬﻟﻚ ﺭﺍﻓﻘﺘﻪ ﻋﺪﻩ ﻣﻦ ﺍﻟﻨﺴﺎء ﻻﻋﺎﻧﺘﻬﺎ ﻓﻰ ﺍﻟﻤﺸﻰ‪،.‬‬ ‫ﺗﻄﺎ ﺫﻳﻮﻟﻬﺎ‪ ،‬ﻣﺎ ﺗﺨﺮﻡ ﻣﺸﻴﺘﻬﺎ ﻣﺸﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪.‬‬ ‫»ﺏ«‪ :‬ﻣﺎ ﺗﺨﺮﻡ ﻣﻦ ﻣﺸﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻴﺌﺎ‪» .‬ﻯ« ﻭ »ﺱ«‪ :‬ﻣﺎ ﺗﺨﺮﻡ ﻣﺸﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪» .‬ﺡ«‪ :‬ﻣﺎ ﺗﺨﺮﻡ‬ ‫ﻣﻦ ﻣﺸﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺸﻴﺘﻬﺎ‪» .‬ﻉ«‪ :‬ﺗﻄﺎ ﺫﻳﻠﻬﺎ ﻻﺗﺨﺮﻡ‪ .‬ﻭﺍﻟﺨﺮﻡ‪ :‬ﺍﻟﺘﺮﻙ ﻭﺍﻟﻨﻘﺺ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺍﻧﻪ ﺣﻜﺖ ﻣﺸﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻭ ﺗﻤﺎﻣﻬﺎ‪.‬‬ ‫ﺣﺘﻰ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﺑﻰ ﺍﺑﻜﺮ )ﺍﻟﻤﺴﺠﺪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﺑﻌﺪﻩ ﻣﻦ »ﺱ«‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﺣﺘﻰ ﺍﻧﺘﻬﺖ ﺍﻟﻰ ﺍﺑﻰ ﺑﻜﺮ‪.‬ﻭ ﻫﻮ ﻓﻰ ﺣﺸﺪ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭﻗﺪ ﺣﻔﻞ ﺣﻮﻟﻪ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‪» ...‬ﺝ«‪ :‬ﻗﺪ ﺣﺸﺪ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‪ ...‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﻟﻨﻬﺞ ﻻﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻭ ﻣﻌﻪ ﺟﻞ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻻﻧﺼﺎﺭ‪ .‬ﺍﻟﺤﺸﺪ‪:‬‬ ‫ﺍﻟﺠﻤﺎﻋﻪ ﺍﺫﺍ ﺩﻋﻮﺍ ﻓﺎﺗﻮﺍ ﻟﻤﺎ ﺩﻋﻮﺍ ﻟﻪ‪ .‬ﻭ ﻛﺎﻥ ﺍﺑﻮﺑﻜﺮ ﻗﺪ ﻋﻠﻢ ﺑﻤﺠﻴﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻴﻪ ﻓﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻟﺌﻼ ﻳﻌﺘﺎﺑﻮﺍ ﻋﻠﻴﻪ ﺭﺍﻳﺎ ﺍﺫ ﻟﻢ ﻳﻜﻮﻧﻮﺍ‬ ‫ﺑﺤﻀﺮﺗﻪ‪ .‬ﻭ ﻛﻠﻤﻪ »ﻭﺍﻻﻧﺼﺎﺭ« ﻻ ﺗﻮﺟﺪ ﻓﻰ »ﺯ«‪.‬ﻭ ﺍﻻﻧﺼﺎﺭ )ﻭ ﻏﻴﺮﻫﻢ(‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﻭ« ﻭ »ﺯ« ﻭﺍﻟﺸﺎﻓﻰ‪.‬‬ ‫ﻓﻨﻴﻄﺖ ﺩﻭﻧﻬﺎ )ﻭ ﺩﻭﻥ ﺍﻟﻨﺎﺱ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺡ«‪ .‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻓﺒﺴﻄﺖ‪ .‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻓﻠﻄﺖ‪ .‬ﺑﻤﻌﻨﻰ ﻣﺪﺕ ﻭ ﺳﺘﺮﺕ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﻨﻴﻄﺖ ﺩﻭﻧﻬﻢ‪ ،‬ﻭ ﻓﻰ »ﺝ« ﻣﻦ ﻗﻮﻟﻪ »ﻓﻨﻴﻄﺖ«‬ ‫ﻫﻜﺬﺍ‪ :‬ﻓﻀﺮﺏ ﺑﻴﻨﻬﻢ ﺑﺮﻳﻄﻪ ﺑﻴﻀﺎء ﻭ ﻗﻴﻞ ﻗﺒﻄﻴﻪ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻫﻜﺬﺍ‪ :‬ﻓﻀﺮﺑﺖ ﺑﻴﻨﻬﺎ ﻭ ﺑﻴﻨﻬﻢ ﻗﻄﻴﻔﻪ‪ .‬ﻧﻴﻄﺖ ﺍﻯ ﻋﻠﻘﺖ‪ ،‬ﻭﺍﻟﻤﻼءﻩ ﻭﺍﻟﺮﻳﻄﻪ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻻﺯﺍﺭ‪ ،‬ﻭﺍﻟﻘﺒﻄﻴﻪ‪ :‬ﺛﻴﺎﺏ ﺑﻴﺾ ﺭﻗﺎﻕ ﻣﻦ ﻛﺘﺎﻥ ﻣﻨﺴﻮﺑﻪ ﺍﻟﻰ ﺍﻟﻘﺐء ﻭ ﻣﻌﻨﻰ ﺍﻟﺒﻌﺎﺭﻩ ﻫﻜﺬﺍ‪ :‬ﺿﺮﺑﻮﺍ ﺑﻴﻨﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺑﻴﻦ ﺍﻟﻘﻮﻡ ﺳﺘﺮﺍ ﻭ‬ ‫ﺣﺠﺎﺑﺎ‪.‬‬ ‫ﻣﻼءﻩ )ﻓﺠﻠﺴﺖ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪.‬‬ ‫ﺛﻢ ﺍﻧﺖ ﺍﻧﻪ )ﺍﺭﺗﺠﺖ ﻟﻬﺎ ﺍﻟﻘﻠﻮﺏ ﻭ ﺫﺭﻓﺖ ﻟﻬﺎ ﺍﻟﻌﻴﻮﻥ ﻭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪.‬‬ ‫ﺍﺟﻬﺶ ﺍﻟﻘﻮﻡ ﻟﻬﺎ ﺑﺎﻟﺒﻜﺎء )ﻭ ﺍﻟﻨﺤﻴﺐ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ .‬ﻭ ﻓﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺴﺦ‪ :‬ﺍﺟﻬﺶ ﻟﻬﺎ ﺍﻟﻘﻮﻡ ﺑﺎﻟﺒﻜﺎء‪.‬‬ ‫ﻓﺎﺭﺗﺞ ﺍﻟﻤﺠﻠﺲ‪.‬‬ ‫ﺛﻢ ﺍﻣﻬﻠﺖ )ﻫﻨﻴﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ«‪ ،‬ﻭ ﻓﻰ »ﺝ« ﻭ »ﺱ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻃﻮﻳﻼ‪ .‬ﻭ ﻓﻰ »ﻁ«‪ :‬ﻫﻨﻴﻬﻪ‪ ،‬ﻭ ﻓﻰ »ﺡ« ﻓﺎﻣﺴﻜﺖ ﻫﻨﻴﻪ‪ ،‬ﻭ ﻓﻰ »ﻉ«‪:‬‬ ‫ﺛﻢ ﺍﻣﻬﻠﺘﻬﻢ‪ .‬ﺍﻣﻬﻠﺖ ﻫﻨﻴﻪ‪ :‬ﺻﺒﺮﺕ ﺯﻣﺎﻧﺎ ﻗﻠﻴﻼ‪ .‬ﻭ ﻓﻰ ﺑﻌﺾ ﺍﻟﻨﺴﺦ‪ :‬ﻫﻨﻴﺌﻪ‪ .‬ﻭﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ .‬ﻭ ﺍﺟﻬﺶ ﺍﻟﻘﻮﻡ ﺍﻯ ﺗﻬﻴﻮﻭ ﺍﻟﻠﺒﻜﺎء‪ .‬ﺍﺭﺗﺞ‪ :‬ﺍﺿﻄﺮﺏ‪.‬‬ ‫ﺣﺘﻰ ﺍﺫﺍ ﺳﻜﻦ ﻧﺸﻴﺞ ﺍﻟﻘﻮﻡ ﻭ ﻫﺪﺍﺕ ﻓﻮﺭﺗﻬﻢ‬ ‫ﺍﻯ ﺳﻜﻨﺖ ﺷﺪﺗﻬﻢ‪ .‬ﻭﺍﻟﻨﺸﻴﺞ‪ :‬ﻏﺺ ﺍﻟﺒﻜﺎء ﻓﻰ ﺍﻟﺤﻠﻖ ﺩﻭﻥ ﺍﻻﻧﺘﺨﺎﺏ‪ .‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﺣﺘﻰ ﺍﺫﺍ ﻫﺪﺍﺕ ﻓﻮﺭﺗﻬﻢ ﻭ ﺳﻜﻨﺖ ﺭﻭﻋﺘﻬﻢ‪.‬‬ ‫ﺍﻓﺘﺘﺤﺖ‬ ‫ﻓﻰ »ﺍﻟﻒ« ﻣﻦ ﻗﻮﻟﻪ »ﺣﺘﻰ ﺍﺫﺍ ﺳﻜﻦ« ﻫﻜﺬﺍ‪ :‬ﺣﺘﻰ ﻫﺪﺍﺕ ﻓﻮﺭﺗﻬﻢ ﻭ ﺳﻜﻨﺖ ﺭﻭﻋﺘﻬﻢ ﻭ ﺍﻓﺘﺘﺤﺖ ﺍﻟﻜﻼﻡ ﻓﻘﺎﻟﺖ‪ ،...:‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﺣﺘﻰ ﺳﻜﻦ‬ ‫ﻧﺸﻴﺞ ﺍﻟﻘﻮﻡ ﻭ ﻫﺪﺍﺕ ﻓﻮﺭﺗﻬﻢ ﻓﺎﻓﺘﺘﺤﺖ‪ ،...‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﺣﺘﻰ ﺳﻜﻨﻮﺍ ﻣﻦ ﻓﻮﺭﺗﻬﻢ ﺛﻢ ﻗﺎﻟﺖ‪ ،...:‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺣﺘﻰ ﻫﺪﺍﺕ ﻓﻮﺭﺗﻬﻢ ﻭ ﻗﺎﻟﺖ‪،...:‬‬ ‫ﻭﺍﻟﺮﻭﻋﻪ‪ :‬ﺍﻟﻔﺰﻋﻪ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۰۴‬‬

‫ﺍﻟﻜﻼﻡ ﺑﺤﻤﺪ ﺍﷲ ﻭﺍﻟﺜﻨﺎء ﻋﻠﻴﻪ ﻭ ﺍﻟﺼﻼﻩ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻌﺎﺩ ﺍﻟﻘﻮﻡ ﻓﻰ ﺑﻜﺎﺋﻬﻢ‪ .‬ﻓﻠﻤﺎ ﺍﻣﺴﻜﻮﺍ ﻋﺎﺩﺕ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﻰ ﻛﻼﻣﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪:‬‬ ‫ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ :‬ﻟﻘﺪ ﺟﺎءﻛﻢ ﺭﺳﻮﻝ‪ «...‬ﻓﻰ ﺍﻟﻔﻘﺮﻩ ‪ 8‬ﻻ ﻳﻮﺟﺪ ﻓﻰ »ﻩ« ﻭ »ﻭ« ﻭ »ﻁ« ﻭ »ﺡ« ﻭ »ﺱ« ﻭ ﺍﻟﺸﺎﻓﻰ‪ ،‬ﻭ ﻣﺎ ﻗﺒﻠﻪ ﻓﻰ‬ ‫»ﺡ« ﻫﻜﺬﺍ‪ ...‬ﺑﺎﻟﺤﻤﺪ ﷲ ﻭﺍﻟﺜﻨﺎء ﻋﻠﻴﻪ ﺑﻤﺎ ﻫﻮ ﺍﻫﻠﻪ ﻭ ﺍﻟﺼﻼﻩ ﻋﻠﻰ ﻧﺒﻴﻪ ﻣﺤﻤﺪ‪ ،‬ﻓﻌﻠﺖ ﺍﺻﻮﺍﺕ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﻜﺎء ﻋﻨﺪ ﺫﻛﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﺁﻟﻪ ﻓﺎﻣﺴﻜﺖ ﺣﺘﻰ ﺳﻜﻨﻮﺍ ﺛﻢ ﻗﺎﻟﺖ‪...:‬‬

‫ﺍﻟﺤﻤﺪ ﻭ ﺍﻟﺜﻨﺎء‬ ‫ﺍﺑﺘﺪء ﺑﺤﻤﺪ ﻣﻦ ﻫﻮ ﺍﻭﻟﻰ ﺑﺎﻟﺤﻤﺪ ﻭ ﺍﻟﻄﻮﻝ ﻭ ﺍﻟﻤﺠﺪ‪.‬‬ ‫ﻣﻦ »ﺍﺑﺘﺪء« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﺩ« ﻭ »ﺯ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﺍﺑﺘﺪء ﺑﺎﻟﺤﻤﺪ ﻟﻤﻦ ﻫﻮ ﺍﻭﻟﻰ ﺑﺎﻟﺤﻤﺪ ﻭﺍﻟﻤﺠﺪ ﻭﺍﻟﻄﻮﻝ‪.‬‬ ‫ﺍﻟﺤﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺍﻧﻌﻢ‪ ،‬ﻭﻟﻪ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺍﻟﻬﻢ‬ ‫»ﻯ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺑﻤﺎ ﺍﻟﻬﻢ‪ ،.‬ﻭ ﺍﻟﺜﻨﺎء ﺑﻤﺎ ﻗﺪﻡ ﻣﻦ ﻋﻤﻮﻡ ﻧﻌﻢ ﺍﺑﺘﺪﺍﻫﺎ‪ ،‬ﻭ ﺳﺒﻮﻍ ﺍﻻء ﺍﺳﺪﺍﻫﺎ‪ ،‬ﻭﺍﺣﺴﺎﻥ ﻣﻨﻦ ﻭﺍﻻﻫﺎ‪.‬‬ ‫ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭ ﺍﺣﺴﺎﻥ« ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺩ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺗﻤﺎﻡ ﻣﻨﻦ ﺍﻭﻻﻫﺎ‪ .‬ﻭ ﻓﻰ »ﻥ« ﻫﻜﺬﺍ‪ :‬ﻭﺍﺣﺴﺎﻥ ﻣﻨﻦ ﺍﻭﻻﻫﺎ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻭ‬ ‫ﺗﻈﺎﻫﺮ ﻣﻨﻦ ﺍﻭﻻﻫﺎ ﻭ ﻛﻤﺎﻝ ﻣﻮﺍﻫﺐ ﻭﺍﻻﻫﺎ‪ .‬ﺳﺒﻮﻍ ﺍﻻﻻء‪ :‬ﺍﺗﺴﺎﻉ ﺍﻟﻨﻌﻤﺎء‪ .‬ﻭﺍﻻﻫﺎ ﺍﻯ ﺗﺎﺑﻌﻬﺎ ﺑﺎﻋﻄﺎء ﻧﻌﻤﻪ ﺑﻌﺪ ﺍﺧﺮﻯ‪ .‬ﺟﻢ‪ :‬ﻛﺜﺮ‪ .‬ﻧﺎﻯ‪ :‬ﺑﻌﺪ ﺍﻻﻣﺪ‪:‬‬ ‫ﺍﻟﻐﺎﻳﻪ‪.‬‬ ‫)ﺍﺣﻤﺪﻩ ﺑﻤﺤﺎﻣﺪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪ ،‬ﻭ ﺑﻌﺪﻩ‪ :‬ﺟﻞ ﻋﻦ ﺍﻻﺣﺼﺎء‪.‬‬ ‫ﺟﻢ ﻋﻦ ﺍﻻﺣﺼﺎء ﻋﺪﺩﻫﺎ‪ ،‬ﻭ ﻧﺎﻯ ﻋﻦ ﺍﻟﻤﺠﺎﺯﺍﻩ ﺍﻣﺪﻫﺎ‬ ‫»ﺝ«‪ :‬ﻣﺰﻳﺪﻫﺎ‪» ،‬ﺩ« ﻭ »ﺯ«‪ :‬ﻋﻦ ﺍﻟﺠﺰﺍء ﺍﻣﺪﻫﺎ‪ ،.‬ﻭ ﺗﻔﺎﻭﺕ ﻋﻦ ﺍﻻﺩﺭﺍﻙ ﺍﺑﺪﻫﺎ‬ ‫»ﺏ«‪ :‬ﺁﻣﺎﻟﻬﺎ‪» .‬ﻥ«‪ :‬ﻭ ﻧﺎﻯ ﻋﻦ ﺍﻟﻤﺠﺎﺯﺍﺕ ﻣﺰﻳﺪﻫﺎ ﻭﻓﺎﺕ ﻋﻦ ﺍﻻﺩﺭﺍﻙ ﺍﻣﺪﻫﺎ‪ .‬ﺗﻔﺎﻭﺕ‪ :‬ﺗﺒﺎﻋﺪ‪ ،.‬ﻭ ﻧﺪﺑﻬﻢ ﻻﺳﺘﺰﺍﺩﺗﻬﺎ ﺑﺎﻟﻜﺸﺮ ﻻﺗﺼﺎﻟﻬﺎ‬ ‫ﺍﻯ ﺩﻋﺎﻫﻢ ﻭ ﺭﻏﺒﻬﻢ ﻓﻰ ﺍﺳﺘﺰﺍﺩﻩ ﺍﻟﻨﻌﻤﻪ ﻭ ﻃﻠﺐ ﺯﻳﺎﺩﺗﻬﺎ ﺑﺴﺒﺐ ﺍﻟﺸﻜﺮ ﻟﺘﻜﻮﻥ ﻧﻌﻤﻪ ﻣﺘﺼﻠﻪ ﻟﻬﻢ ﻏﻴﺮ ﻣﻨﻘﻄﻌﻪ ﻋﻨﻬﻢ‪ .‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭ‬ ‫ﻧﺪﺑﻬﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﺍﺳﺘﺪﻋﻰ ﺍﻟﺸﻜﻮﺭ ﺑﺎﻓﻀﺎﻟﻬﺎ‪ ...‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﻯ«‪ :‬ﻭﺍﺳﺘﺜﻦ ﺍﻟﺸﻜﺮ ﺑﻔﻀﺎﺋﻠﻬﺎ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﺸﻜﺮ‬ ‫ﺑﺎﻓﻀﺎﻟﻬﺎ‪ .‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻭ ﺍﺳﺘﺘﺐ ﺍﻟﺸﻜﺮ ﺑﻔﻀﺎﺋﻠﻬﺎ‪ .‬ﻭ ﺍﺳﺘﺘﺐ‪ :‬ﺍﺳﺘﻘﺎﻡ ﻭ ﺍﺳﺘﻤﺮ‪) ،.‬ﻭ ﺍﺳﺘﺨﺬﻯ ﺍﻟﺨﻠﻖ ﺑﺎﻧﺰﺍﻟﻬﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ«‪ .‬ﺍﺳﺘﺨﺬﻯ‪ :‬ﺍﻧﻘﺎﺩ‪ ،.‬ﻭ ﺍﺳﺘﺤﻤﺪ ﺍﻟﻰ ﺍﻟﺨﻼﺋﻖ ﺑﺎﺟﺰﺍﻟﻬﺎ‪ ،‬ﻭ ﺛﻨﻰ‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ«‪ :‬ﺍﻣﺮ‪» .‬ﻉ«‪ :‬ﺁﻣﻦ‪» .‬ﻯ«‪ :‬ﻭﺍﺳﺘﺤﻤﺪ ﺍﻟﻰ ﺍﻟﺨﻠﻖ ﺑﺎﺟﺮﺍﺋﻬﺎ ﻭ ﻣﻦ‪ ...‬ﻭ ﺍﺟﺰﺍﻟﻬﺎ‪ :‬ﺍﻛﺜﺎﺭﻫﺎ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۰۵‬‬

‫ﺑﺎﻟﻨﺪﺏ ﺍﻟﻰ ﺍﻣﺜﺎﻟﻬﺎ‪ .‬ﻭ ﺍﺷﻬﺪ ﺍﻥ ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ )ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ »ﺩ«ﻭ »ﺯ« ﻭ »ﻯ«‪ ،.‬ﻛﻠﻤﻪ ﺟﻌﻞ ﺍﻻﺧﻼﺹ ﺗﺎﻭﻳﻠﻬﺎ‪ ،‬ﻭ ﺿﻤﻦ ﺍﻟﻘﻠﻮﺏ ﻣﻮﺻﻮﻟﻬﺎ‪ ،‬ﻭ ﺍﺑﺎﻥ ﻓﻰ ﺍﻟﻔﻜﺮ‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭ ﺍﺑﺎﻥ« ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺏ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻧﻰ ﻓﻰ ﺍﻟﻔﻜﺮﻩ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﺍﻧﺎﺭ ﻓﻰ ﺍﻟﺘﻔﻜﺮ‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﻭ ﺍﻧﺎﺭ ﻓﻰ‬ ‫ﺍﻟﻔﻜﺮ ﻣﻌﻘﻮﻟﻬﺎ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ .‬ﻭ ﺍﺑﺎﻥ ﻓﻰ ﺍﻟﻔﻜﺮ ﻣﺤﺼﻮﻟﻬﺎ ﻭ ﺍﻇﻬﺮ ﻓﻴﻬﺎ ﻣﻌﻘﻮﻟﻬﺎ ﺍﻟﻤﻤﺘﻨﻌﻪ‪.‬‬ ‫ﻣﻌﻘﻮﻟﻬﺎ‪ .‬ﺍﻟﻤﻤﺘﻨﻊ ﻣﻦ‬ ‫ﺍﻻﺑﺼﺎﺭ ﺭﻭﻳﺘﻪ‪ ،‬ﻭ ﻣﻦ ﺍﻻﻟﺴﻦ ﺻﻔﺘﻪ‪ ،‬ﻭ ﻣﻦ ﺍﻻﻭﻫﺎﻡ ﺍﻻﺣﺎﻃﻪ ﺑﻪ‪.‬‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﻣﻦ ﺍﻻﻭﻫﺎﻡ ﻛﻴﻔﻴﺘﻪ‪.‬‬ ‫ﺍﺑﺘﺪﻉ‬ ‫»ﻥ«‪ :‬ﺍﺑﺪﻉ‪.‬‬ ‫ﺍﻻﺷﻴﺎء ﻻ ﻣﻦ ﺷﻰ ء ﻛﺎﻥ ﻗﺒﻠﻬﺎ‪ ،‬ﻭ ﺍﻧﺸﺎﻫﺎ ﺑﻼ ﺍﺣﺘﺬﺍء ﺍﻣﺜﻠﻪ ﺍﻣﺘﺜﻠﻬﺎ‪ .‬ﻛﻮﻧﻬﺎ ﺑﻘﺪﺭﺗﻪ ﻭ ﺫﺭﺍﻫﺎ ﺑﻤﺸﻴﺘﻪ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺣﺎﺟﻪ ﻣﻨﻪ ﺍﻟﻰ ﺗﻜﻮﻳﻨﻬﺎ ﻭ ﻻ ﻓﺎﺋﺪﻩ ﻟﻪ‬ ‫ﻓﻰ ﺗﺼﻮﻳﺮﻫﺎ ﺍﻻ ﺗﺜﺒﻴﺘﺎ ﻟﺤﻜﻤﺘﻪ‪ ،‬ﻭ ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪ ،‬ﻭ ﺍﻇﻬﺎﺭﺍ ﻟﻘﺪﺭﺗﻪ‪) ،‬ﻭ ﺩﻻﻟﻪ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ .‬ﺍﺑﺘﺪﻉ‪ :‬ﺍﺣﺪﺙ‪ :‬ﻻ ﻣﻦ ﺷﻰ ء‪ :‬ﺍﻯ ﻣﺎﺩﻩ‪ .‬ﺍﺣﺘﺬﺍء‪ :‬ﺍﻻﻗﺘﺪﺍء‪ .‬ﺍﻣﺘﺜﻠﻬﺎ‪ :‬ﺗﺒﻌﻬﺎ‪ .‬ﺫﺭﺍﻫﺎ‪ :‬ﺧﻠﻘﻬﺎ‪ .‬ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻛﺎﻥ‬ ‫ﻗﺒﻠﻬﺎ« ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺏ« ﻫﻜﺬﺍ‪ :‬ﻗﺒﻠﻪ ﻭ ﺍﺣﺘﺬﺍﻫﺎ ﺑﻼ ﻣﺜﺎﻝ ﻟﻐﻴﺮ ﻓﺎﺋﺪﻩ ﺯﺍﺩﺗﻪ ﺍﻻ ﺍﻇﻬﺎﺭﺍ‪ ...‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻛﺎﻥ ﻗﺒﻠﻪ ﻭ ﺍﻧﺸﺎﻫﺎ ﺑﻼ ﺍﺣﺘﺬﺍء ﻣﺜﻠﻪ ﺳﻤﺎﻫﺎ‬ ‫ﺑﻐﻴﺮ ﻓﺎﺋﺪﻩ ﺯﺍﺩﺗﻪ ﺍﻻ ﺍﻇﻬﺎﺭ‪ ،...‬ﻭ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﻛﺎﻥ ﻗﺒﻠﻬﺎ ﻭ ﺍﻧﺸﺎﻫﺎ ﺑﻼ ﺍﺣﺘﺬﺍء ﺍﻣﺜﻠﻪ ﻭﺿﻌﻬﺎ ﻟﻐﻴﺮ ﻓﺎﺋﺪﻩ ﺯﺍﺩﺗﻪ ﺍﻟﻨﺎ ﺍﻇﻬﺎﺭﺍ‪ ،...‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻛﺎﻥ ﻗﺒﻠﻪ‪ ،‬ﻭ‬ ‫ﺍﻧﺸﺎﻫﺎ ﺑﻼ ﺍﺣﺘﺬﺍء ﺍﻣﺘﺜﻠﻪ ﻭ ﻓﻄﺮﻫﺎ ﻟﻐﻴﺮ ﻓﺎﺋﺪﻩ ﺯﺍﺩﺗﻪ ﺍﻻ ﺍﻇﻬﺎﺭﺍ ﻟﻘﺪﺭﺗﻪ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻭ ﺫﺭﺍﻫﺎ ﺑﻤﺸﻴﺌﻪ ﻻ ﺣﺎﺟﻪ‪ ...‬ﺍﻻ ﺗﺒﻴﻨﺎ ﻟﺤﻜﻤﻪ‪ .‬ﻭ ﻓﻰ »ﻯ« ﻣﻦ‬ ‫ﺍﻭﻝ ﺍﻟﻌﺒﺎﺭﻩ ﺍﻟﻰ ﻫﻨﺎ ﻫﻜﺬﺍ‪ :‬ﺍﻟﺬﻯ ﺍﺑﺘﺪﻉ ﺍﻻﺷﻴﺎء ﻻ ﻣﻦ ﺷﻴﻰ ء ﻛﺎﻥ ﻗﺒﻠﻪ ﻭﺍﻧﺸﺎﻫﺎ ﺑﻼ ﺍﺣﺘﺬﺍء ﺍﻣﺜﻠﻪ‪ ،‬ﻭ ﻓﻄﺮﻫﺎ ﻟﻐﻴﺮ ﻓﺎﺋﺪﻩ ﺯﺍﺩﺗﻪ ﺍﻻ ﺍﻇﻬﺎﺭﺍ ﻟﻘﺪﺭﺗﻪ ﻭ‬ ‫ﺩﻻﻟﻪ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ ﻭ ﺍﻋﺰﺍﺯﺍ ﻻﻫﻞ ﺩﻋﻮﺗﻪ‪.‬ﻭ ﺗﻌﺒﺪﺍ ﻟﺒﺮﻳﺘﻪ‪ ،‬ﻭ ﺍﻋﺰﺍﺯﺍ ﻟﺪﻋﻮﺗﻪ‪.‬‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻯ« ﻭ »ﻉ«‪ :‬ﻻﻫﻞ ﺩﻋﻮﺗﻪ‪.‬‬ ‫ﺛﻢ ﺟﻌﻞ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪ ،‬ﻭ ﻭﺿﻊ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻋﻠﻰ ﻃﺎﻋﺘﻪ« ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺝ« ﻫﻜﺬﺍ‪ :‬ﻻﻫﻞ ﻃﺎﻋﺘﻪ ﻭ ﻭﺿﻊ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺍﻫﻞ ﻣﻌﺼﻴﺘﻪ‪ ،...‬ﻭ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪:‬‬ ‫ﻻﻫﻞ ﻃﺎﻋﺘﻪ ﻭ ﺟﻌﻞ ﺍﻟﻌﻘﺎﺏ ﻻﻫﻞ ﻣﻌﺼﻴﺘﻪ ﺯﻳﺎﺩﻩ ﻻﻭﻟﻴﺎﺋﻪ ﻋﻦ ﻧﻘﻤﺘﻪ‪ ،...‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻭﺍﻟﻌﻘﺎﺏ‪ ،...‬ﺫﻳﺎﺩﻩ‬ ‫ﻛﺬﺍ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺩ« ﺥ ﻝ‪ ،‬ﻭ ﻓﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ‪» :‬ﺯﻳﺎﺩﻩ« ﺑﺎﻟﺰﺍﻯ ﻭ ﻫﻮ ﺑﺎﻟﺬﺍﻝ ﺑﻤﻌﻨﻰ ﺍﻟﻄﺮﺩ ﻭﺍﻟﺪﻓﻊ ﻭﺍﻻﺑﻌﺎﺩ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺍﻧﻪ ﻻ ﻣﻌﻨﻰ ﻟﻠﻌﺒﺎﺭﻩ ﺑﺎﻟﺰﺍﻯ‬ ‫ﻫﻨﺎ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۰۶‬‬

‫ﻟﻌﺒﺎﺩﻩ ﻋﻦ ﻧﻘﻤﺘﻪ ﻭ ﺣﻴﺎﺷﻪ‬ ‫»ﺏ« ﺟﻴﺎﺷﺎ‪ .‬ﻭﺍﻟﺤﻴﺎﺵ ﻫﻮ ﺍﻟﺠﻤﻊ ﻭﺍﻟﺴﻮﻕ ﻧﺤﻮ ﺷﻰ ء‪ .‬ﻭﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﺛﻢ ﺟﻌﻞ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺣﻴﺎﺷﻪ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻰ ﺟﻨﺘﻪ ﻭ ﻭﺿﻊ ﺍﻟﻌﻘﺎﺏ‬ ‫ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ ﺫﻳﺎﺩﻩ ﻟﻌﺒﺎﺩﻩ ﻋﻦ ﻧﻘﻤﺘﻪ‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﻣﻦ ﻧﻘﻤﺘﻪ‪.‬‬ ‫ﻟﻬﻢ ﺍﻟﻰ ﺟﻨﺘﻪ‪.‬‬ ‫ﺑﻌﺜﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻻﻋﻈﻢ ﻭ ﻣﺴﻴﺮ ﺍﻟﺮﺳﺎﻟﻪ‬ ‫ﻭ ﺍﺷﻬﺪ ﺍﻥ ﺍﺑﻰ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭ ﺭﺳﻮﻟﻪ‪ ،‬ﺍﺧﺘﺎﺭﻩ ﻗﺒﻞ ﺍﻥ ﻳﺠﺘﺒﻠﻪ‪ ،‬ﻭ ﺍﺻﻄﻔﺎﻩ ﻗﺒﻞ ﺍﻥ ﻳﺒﺘﻌﺜﻪ‪ ،‬ﻭ ﺳﻤﺎﻩ ﻗﺒﻞ ﺍﻥ ﻳﺴﺘﻨﺠﺒﻪ‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺍﺧﺘﺎﺭﻩ«‪ ،‬ﺍﻟﻰ ﻫﻨﺎ ﻓﻰ »ﺩ« ﻭ »ﺯ« ﻫﻜﺬﺍ‪ :‬ﺍﺧﺘﺎﺭﻩ »ﺩ« ﺥ ﻝ‪ :‬ﻭﺍﻧﺘﺠﺒﻪ( ﻗﺒﻞ ﺍﻥ ﺍﺭﺳﻠﻪ ﻭ ﺳﻤﺎﻩ ﻗﺒﻞ ﺍﻥ ﺍﺟﺘﻨﺒﺎﻩ )»ﺩ«‬ ‫ﺥ ﻝ‪ :‬ﺍﺟﺘﺒﻠﻪ( ﻭ ﺍﺻﻄﻔﺎﻩ ﻗﺒﻞ ﺍﻥ ﺍﺑﺘﻌﺜﻪ‪ ،...‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺍﺧﺘﺎﺭﻩ ﻗﺒﻞ ﺍﻥ ﻳﻨﺘﺠﺒﻪ ﻭﺍﺻﻄﻔﺎﻩ ﻗﺒﻞ ﺍﻥ ﻳﺒﻌﺜﻪ‪» ،‬ﻥ«‪ :‬ﻭ ﺳﻤﺎﻩ ﻗﺒﻞ ﺍﻥ ﻳﺴﺘﺠﻴﺒﻪ‪ ،.‬ﺍﺫ‬ ‫ﺍﻟﺨﻼﺋﻖ ﺑﺎﻟﻐﻴﺐ‬ ‫»ﺍﻟﻒ«‪ :‬ﻓﻰ ﺍﻟﻐﻴﺐ‪» .‬ﺏ«‪ :‬ﺑﺎﻟﻐﻴﻮﺏ‪» .‬ﻉ«‪ :‬ﺗﺤﺖ ﺍﻟﻐﻴﻮﺏ‪ .‬ﻭ ﻓﻰ »ﺯ« ﻗﺒﻞ ﺍﻥ ﺍﺑﺘﻌﺜﻪ ﺍﻟﻰ ﺍﻟﺨﻼﺋﻖ‪ ،‬ﻭﺍﻟﺨﻼﺋﻖ ﺑﺎﻟﻐﻴﺐ‪...‬‬ ‫ﻣﻜﻨﻮﻧﻪ‪ ،‬ﻭ ﺑﺴﺘﺮ ﺍﻻﻫﺎﻭﻳﻞ ﻣﺼﻮﻧﻪ‬ ‫»ﺍﻟﻒ«‪ :‬ﺑﺴﺪ ﺍﻻﻭﻫﺎﻡ ﻣﺼﻮﻧﻪ‪» ،‬ﺝ« ﺑﺴﺘﺮ ﺍﻻﻫﺎﻭﻳﻞ ﻣﻀﻤﻮﻧﻪ‪.‬ﻭ ﺑﻨﻬﺎﻳﻪ ﺍﻟﻌﺪﻡ ﻣﻘﺮﻭﻧﻪ‬ ‫»ﻯ«‪ :‬ﻭ ﺑﻨﻬﺎﻳﻪ ﺍﻟﻐﻴﺐ ﻣﻘﺮﻭﻧﻪ‪ ،.‬ﻋﻠﻤﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻤﺎﺋﻞ ﺍﻻﻣﻮﺭ‬ ‫»ﺍﻟﻒ« ﻋﻠﻤﺎ ﻣﻦ ﺍﷲ ﻓﻰ ﻏﺎﻣﺾ ﺍﻻﻣﻮﺭ‪» ،...‬ﺩ«‪ :‬ﺑﻤﺎ ﻳﻠﻰ ﺍﻻﻣﻮﺭ‪» .‬ﻯ«‪ :‬ﺑﻌﻮﺍﻗﺐ ﺍﻻﻣﻮﺭ‪» .‬ﻥ«‪ :‬ﺑﻤﺎﻝ ﺍﻻﻣﻮﺭ‪ ،.‬ﻭ ﺍﺣﺎﻃﻪ ﺑﺤﻮﺍﺩﺙ ﺍﻟﺪﻫﻮﺭ‬ ‫»ﺯ«‪ :‬ﺍﻟﺪﻫﺮ‪ .‬ﻭﻓﻰ »ﻯ«‪ :‬ﻭ ﺍﺣﺎﻃﻪ ﻣﻨﻪ ﺑﺤﻮﺍﺩﺙ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻭ ﻣﻌﺮﻓﻪ ﻣﻨﻪ ﺑﻌﻮﺍﻗﺐ ﺍﻟﻤﻘﺪﻭﺭ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺍﺣﺎﻃﻪ ﻣﻨﻪ ﺑﺤﻮﺍﺩﺙ ﺍﻟﺪﻫﺮ ﻭ ﻣﻌﺮﻓﻪ ﻣﻨﻪ‬ ‫ﺑﻤﻮﺍﺿﻊ ﺍﻟﻤﻘﺪﻭﺭ‪ ،.‬ﻭ ﻣﻌﺮﻓﻪ ﺑﻤﻮﺍﻗﻊ ﺍﻟﻤﻘﺪﻭﺭ‪.‬‬ ‫ﺍﺑﺘﻌﺜﻪ ﺍﷲ ﺍﺗﻤﺎﻣﺎ ﻻﻣﺮﻩ‬ ‫»ﺝ« ﻭ »ﻯ«‪ :‬ﻭ ﻣﻌﺮﻓﻪ ﻣﻨﻪ ﺑﻤﻮﺍﻗﻊ ﺍﻟﻤﻘﺪﻭﺭ ﻭ ﺍﺑﺘﻌﺜﻪ ﺍﺗﻤﺎﻣﺎ ﻟﻌﻠﻤﻪ‪ ،...‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﻭ ﻣﻌﺮﻓﻪ ﺑﻤﻮﺍﺿﻊ‪ ،...‬ﻭﻓﻰ »ﺩ«‪ :‬ﺑﻤﻮﺍﻗﻊ ﺍﻻﻣﻮﺭ‪»...‬ﻥ«‪ :‬ﻓﺎﺑﺘﻌﺜﻪ‬ ‫ﺍﺗﻤﺎﻣﺎ ﻻﻣﺮﻩ ﻭ ﻋﻠﻤﻪ‪» .‬ﻉ«‪ :‬ﺍﺑﺘﻌﺜﻪ ﺍﺗﻤﺎﻣﺎ ﻟﻌﻠﻤﻪ‪ ،.‬ﻭ ﻋﺰﻳﻤﻪ ﻋﻠﻰ ﺍﻣﻀﺎء ﺣﻜﻤﻪ‪ ،‬ﻭ ﺍﻧﻔﺎﺫﺍ ﻟﻤﻘﺎﺩﻳﺮ ﺣﺘﻤﻪ‪.‬‬ ‫ﺍﻻﺿﺎﻓﻪ ﻓﻰ ﻣﻘﺎﺩﻳﺮ ﺣﺘﻤﻪ ﺍﺿﺎﻓﻪ ﺍﻟﻤﻮﺻﻮﻑ ﺍﻟﻰ ﺍﻟﺼﻔﻪ‪ ،‬ﺍﻯ ﺍﻟﻤﻘﺎﺩﻳﺮ ﺍﻟﻤﺤﺘﻮﻣﻪ‪ ،‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﺣﻘﻪ‪.‬‬ ‫ﻓﺮﺍﻯ ﺍﻻﻣﻢ ﻓﺮﻗﺎ ﻓﻰ ﺍﺩﻳﺎﻧﻬﺎ‪ ،‬ﻋﻜﻔﺎ ﻋﻠﻰ ﻧﻴﺮﺍﻧﻬﺎ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﻯ«‪ :‬ﻋﻜﻮﻓﺎ‪» .‬ﻉ«‪ :‬ﻋﺎﻛﻔﻪ ﻋﻠﻰ ﺍﻭﺛﺎﻧﻬﺎ ﻣﻨﻜﺮﻩ ﷲ ﻋﺰﻭﺟﻞ‪ ،...‬ﺍﻟﻌﻜﻒ ﺟﻤﻊ ﻋﺎﻛﻒ ﻛﻤﺎ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻓﻰ ﻓﺎﻋﻞ ﺍﻟﺼﻔﻪ ﻧﺤﻮ ﺷﻬﺪ ﻭ ﻏﻴﺐ‪ ،‬ﻭﻋﻜﻒ‬ ‫ﻋﻠﻰ ﺷﻰ ء ﺍﻯ ﺍﻗﺒﻞ ﻋﻠﻴﻪ ﻣﻮﺍﻇﺒﺎ ﻭ ﻻﺯﻣﻪ‪ .‬ﻭﺍﻟﻨﻴﺮﺍﻥ ﺟﻤﻊ ﻧﺎﺭ ﻭ ﻫﻮ ﻗﻴﺎﺱ ﻣﻄﺮﺩ ﻓﻰ ﺟﻤﻊ ﺍﻻﺟﻮﻑ ﻧﺤﻮ ﺗﻴﺠﺎﻥ ﻭ ﺟﻴﺮﺍﻥ‪ ،.‬ﻋﺎﺑﺪﻩ ﻻﻭﺛﺎﻧﻬﺎ‪ ،‬ﻣﻨﻜﺮﻩ‬ ‫ﷲ ﻣﻌﺮ ﻋﺮﻓﺎﻧﻬﺎ‪.‬‬ ‫»ﻯ«‪ :‬ﺑﻌﺪ ﻋﺮﻓﺎﻧﻬﺎ‪.‬‬ ‫ﻓﺎﻧﺎﺭ )ﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﺎﻧﺎﺭ ﺍﷲ ﺑﻪ ﻇﻠﻤﻬﺎ‪.‬‬ ‫ﺑﺎﺑﻰ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ ،‬ﻭ ﻓﺮﺝ‬ ‫»ﺩ« ﻭ »ﺯ« ﻛﺸﻒ‪ .‬ﻭﺍﻟﻈﻠﻢ ﺍﺳﺘﻌﻴﺮﺕ ﻫﻨﺎ ﻟﻠﺠﻬﺎﻟﻪ‪ ،‬ﻭﺍﻟﺒﻬﻢ ﺟﻤﻊ ﺑﻬﻤﻪ ﻭ ﻫﻰ ﻇﻠﻤﻪ ﺷﺪﻳﺪﻩ ﺗﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻘﻠﺐ‪.‬‬ ‫ﻋﻦ ﺍﻟﻘﻠﻮﺏ ﺑﻬﻤﻬﺎ‪ ،‬ﻭ ﺟﻼ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﻋﻤﻬﻬﺎ‬ ‫»ﺏ« ﻭ »ﺩ«‪ :‬ﺟﻠﻰ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﻏﻤﻤﻬﺎ‪» .‬ﺯ«‪ :‬ﻭ ﺟﻠﻰ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﻋﻤﺎﻫﺎ‪» .‬ﻯ«‪ :‬ﺟﻼ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﻏﻤﻤﻬﺎ‪» .‬ﻉ«‪ :‬ﻭ ﺟﻠﻰ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﻏﻤﻤﻬﺎ ﻭ‬ ‫ﻓﺮﺝ ﻋﻦ ﺍﻟﻘﻠﻮﺏ ﺑﻬﻤﻬﺎ ﻭ ﻗﺎﻡ ﻓﻰ ﺍﻟﻨﺎﺱ‪ ،...‬ﻭﺍﻟﻐﻤﻢ ﺟﻤﻊ ﺍﻟﻐﻤﻪ ﻭ ﻫﻮ ﻣﺎ ﻟﻢ ﻳﻬﺘﺪ ﻟﻮﺟﻪ ﺍﻟﺤﻴﻠﻪ ﻓﻴﻪ‪) ،.‬ﻭ ﻋﻦ ﺍﻻﻧﻔﺲ ﻏﻤﻤﻬﺎ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪.‬‬ ‫)ﻭ ﻗﺎﻡ ﻓﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻬﺪﺍﻳﻪ ﻓﺎﻧﻘﺬﻫﻢ ﻣﻦ ﺍﻟﻐﻮﺍﻳﻪ‪ ،‬ﻭ ﺑﺼﺮﻫﻢ ﻣﻦ ﺍﻟﻌﻤﺎﻳﻪ‪ ،‬ﻭ ﻫﺪﺍﻫﻢ ﺍﻟﻰ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﻳﻢ‪ ،‬ﻭ ﺩﻋﺎﻫﻢ ﺍﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ »ﻉ«‪ ،‬ﻭﻟﻜﻦ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻭ ﻗﺎﻡ ﻓﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻬﺪﺍﻳﻪ ﻭ ﺍﻧﻘﺬﻫﻢ ﻣﻦ ﺍﻟﻐﻮﺍﻳﻪ ﻭ ﻫﺪﺍﻫﻢ ﺍﻟﻰ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﻳﻢ ﻭ ﺩﻋﺎﻫﻢ‬ ‫ﺍﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ .‬ﺍﻟﻐﻮﺍﻳﻪ‪ :‬ﺍﻟﻬﻼﻛﻪ ﻭﺍﻟﻀﻼﻟﻪ‪ .‬ﺍﻟﻌﻤﺎﻳﻪ‪ :‬ﺍﻟﻐﺎﻳﻪ ﻭﺍﻟﻠﺠﺎﺝ‪.‬‬ ‫ﺛﻢ ﻗﺒﻀﻪ ﺍﷲ )ﻋﺰ ﻭ ﺟﻞ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ« ﻭ »ﻉ«‪.‬‬ ‫ﺍﻟﻴﻪ ﻗﺒﺾ ﺭﺍﻓﻪ )ﻭ ﺭﺣﻤﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪.‬ﻭ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﺭﻏﺒﻪ‬ ‫ﺑﻤﺤﻤﺪ‬ ‫»ﺏ«‪ :‬ﺑﺎﺑﻰ‪» .‬ﻯ«‪ :‬ﻭ ﺭﻏﺒﻪ ﺑﻪ‪.‬‬ ‫ﻋﻦ ﺗﻌﺐ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۰۸‬‬

‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺭﻏﺒﻪ ﻭ ﺍﻳﺜﺎﺭ‪ ،‬ﻓﻤﺤﻤﺪ ﻣﻦ )»ﺯ«‪ :‬ﻋﻦ( ﺗﻌﺐ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻓﻰ ﺭﺍﺣﻪ‪) ،.‬ﻣﻮﺿﻮﻋﺎ ﻋﻨﻪ ﺍﻋﺒﺎء ﺍﻻﻭﺯﺍﺭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺩ«‪ ،‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﻣﻮﺿﻮﻉ ﻋﻨﻪ ﺍﻟﻌﺐ ء ﻭﺍﻻﻭﺯﺍﺭ‪» .‬ﻯ«‪ :‬ﻣﻮﺿﻮﻋﺎ ﻋﻨﻪ ﻏﺐ ﺍﻻﻭﺯﺍﺭ‪ .‬ﻭﺍﻟﻌﺐ ء ﺟﻤﻌﻪ ﺍﻻﻋﺒﺎء‪ :‬ﺍﻟﺜﻘﻞ ﻭﺍﻟﺤﻤﻞ‪،.‬‬ ‫ﻣﺤﻔﻮﻓﺎ‬ ‫»ﺏ«‪ :‬ﻣﺤﺘﻒ‪» ،‬ﺩ« ﻭ »ﺯ«‪ :‬ﻗﺪ ﺣﻒ‪.‬‬ ‫ﺑﺎﻟﻤﻼﺋﻜﻪ ﺍﻻﺑﺮﺍﺭ‪ ،‬ﻭ ﺭﺿﻮﺍﻥ ﺍﻟﺮﺏ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﻭ ﻣﺠﺎﻭﺭﻩ‬ ‫»ﺝ«‪ :‬ﺟﻮﺍﺭ‪» .‬ﻯ«‪ :‬ﻭ ﺭﺿﻮﺍﻥ ﺭﺏ ﻏﻔﺎﺭ ﻓﻰ ﺟﻮﺍﺭ ﻣﻠﻚ ﺟﺒﺎﺭ‪.‬‬ ‫ﺍﻟﻤﻠﻚ ﺍﻟﺠﺒﺎﺭ‪.‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺍﺑﻰ ﻧﺒﻴﻪ‬ ‫»ﺏ«‪ :‬ﻋﻠﻰ ﻣﺤﻤﺪ ﻧﺒﻰ ﺍﻟﺮﺣﻤﻪ‪.‬ﻭ ﺍﻣﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻮﺣﻰ ﻭ ﺻﻔﻴﻪ ﻭ ﺧﻴﺮﺗﻪ ﻣﻦ ﺍﻟﺨﻠﻖ ﻭ ﺭﺿﻴﻪ‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻭﺻﻔﻴﻪ ﻭ ﺭﺿﻴﻪ ﻭ ﺧﻴﺮﺗﻪ ﻣﻦ ﺧﻠﻘﻪ ﻭ ﻧﺠﻴﻪ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻭ ﺍﻣﻴﻨﻪ ﻋﻠﻰ ﻭﺣﻴﻪ ﻭﺻﻔﻴﻪ ﻭ ﺧﻴﺮﺗﻪ ﻣﻦ ﺧﻠﻘﻪ ﻭ ﺭﺿﻴﻪ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ‪ ...‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻟﻄﻴﺒﻴﻦ ﺍﻻﺧﻴﺎﺭ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺛﻢ ﻗﺒﻀﻪ ﺍﷲ« ﺍﻟﻰ »ﻭ ﺭﺣﻤﻪ ﺍﷲ ﻭ‬ ‫ﺑﺮﻛﺎﺗﻪ« ﻫﻜﺬﺍ‪ :‬ﺛﻢ ﻗﺒﻀﻪ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ﺍﻟﻴﻪ ﻗﺒﺾ ﺭﺍﻓﻪ ﻭ ﺍﺧﺘﻴﺎﺭ ﻭ ﺗﻜﺮﻣﻪ ﻭ ﻫﺐ ﻭ ﻧﻘﻠﻪ ﻋﻦ ﺗﻌﺐ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻣﻮﺿﻮﻋﺎ ﻋﻦ ﻋﻨﻘﻪ ﺍﻻﻭﺯﺍﺭ ﻣﺨﻠﺪﺍ‬ ‫ﻓﻰ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ ﻣﺤﺘﻔﺎ ﺑﻪ ﺍﻟﻤﻼﺋﻜﻪ ﺍﻻﺑﺮﺍﺭ ﻓﻰ ﻣﺠﺎﻭﺭﻩ ﺍﻟﻤﻠﻚ ﺍﻟﺠﺒﺎﺭ ﻭ ﺭﺿﻮﺍﻧﻪ ﻋﻠﻴﻪ ﻭ ﻋﻠﻰ ﺍﻫﻞ ﺑﻴﺘﻪ ﺍﻻﺧﻴﺎﺭ ﻭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻪ ﻭ ﺍﻣﻴﻨﻪ ﻋﻠﻰ‬ ‫ﻭﺣﻴﻪ ﻭ ﺻﻔﻴﻪ ﻣﻦ ﺍﻟﺨﻼﺋﻖ ﻭ ﺳﻠﻢ ﻛﺜﻴﺮﺍ‪ ،.‬ﻓﻌﻠﻴﻪ ﺍﻟﺼﻼﻩ ﻭﺍﻟﺴﻼﻡ ﻭ ﺭﺣﻤﻪ ﺍﷲ ﻭ ﺑﺮﻛﺎﺗﻪ‪.‬‬ ‫ﺧﻄﺎﺑﻬﺎ ﻣﻊ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ‬ ‫ﺛﻢ ﺍﻟﺘﻔﺘﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻰ ﺍﻫﻞ ﺍﻟﻤﺠﻠﺲ ﻭ ﻗﺎﻟﺖ )ﻟﺠﻤﻴﻊ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ‪ :‬ﻭ (‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﺛﻢ ﺍﻧﺘﻢ‪ ...‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭﺍﻧﺘﻢ‪...‬‬ ‫ﺍﻧﺘﻢ ﻋﺒﺎﺩ ﺍﷲ ﻧﺼﺐ ﺍﻣﺮﻩ ﻭ ﻧﻬﻴﻪ‪ ،‬ﻭ ﺣﻤﻠﻪ ﺩﻳﻨﻪ‬ ‫»ﺝ«‪ :‬ﺣﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ‪» ،‬ﻉ«‪ :‬ﺣﻤﻠﻪ ﻣﻌﺎﻟﻢ ﻋﻠﻤﻪ‪.‬ﻭ ﻭﺣﻴﻪ‪ ،‬ﻭ ﺍﻣﻨﺎء ﺍﷲ ﻋﻠﻰ ﺍﻧﻔﺴﻜﻢ‪ ،‬ﻭ ﺑﻠﻐﺎﻭﻩ ﺍﻟﻰ ﺍﻻﻣﻢ )ﺣﻮﻟﻜﻢ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ«‪.‬‬ ‫ﺯﻋﻴﻢ ﺣﻖ ﷲ ﻓﻴﻜﻢ‪ ،‬ﻭ ﻋﻬﺪ ﻗﺪﻣﻪ ﺍﻟﻴﻜﻢ‪.‬‬ ‫»ﺏ«‪ :‬ﺯﻋﻤﺘﻢ ﺣﻘﺎ ﻟﻜﻢ؟ ﺍﷲ ﻓﻴﻜﻢ ﻋﻬﺪ ﻗﺪﻣﻪ ﺍﻟﻴﻜﻢ؟ »ﺝ«‪ :‬ﻭ ﺑﻠﻐﺎﻭﻩ ﺍﻟﻰ ﺍﻻﻣﻢ ﺣﻮﻟﻜﻢ‪ ،‬ﷲ ﻓﻴﻜﻢ ﻋﻬﺪ ﻗﺪﻣﻪ ﺍﻟﻴﻜﻢ‪» .‬ﺯ«‪ :‬ﺯﻋﻴﻢ ﺣﻖ ﻟﻪ ﻓﻴﻜﻢ‪.‬‬ ‫»ﻯ«‪ :‬ﻭ ﺣﻤﻠﻪ ﺩﻳﻨﻪ ﻭ ﻭﺣﻴﻪ‪ ،‬ﷲ ﻓﻴﻜﻢ ﻋﻬﺪ ﻗﺪﻣﻪ ﺍﻟﻴﻜﻢ‪» .‬ﻉ«‪ :‬ﻭ ﺍﻣﻨﺎﻭﻩ ﻋﻠﻰ ﺍﻧﻔﺴﻜﻢ ﻭ ﺑﻠﻐﺎﻭﻩ ﺍﻟﻰ ﺍﻻﻣﻢ‪ ،‬ﺧﻮﻟﻜﻢ ﻋﻬﺪﻩ ﺍﻟﺬﻯ ﻗﺪﻣﻪ ﺍﻟﻴﻜﻢ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۰۹‬‬

‫ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻫﻞ ﺍﻟﺒﻴﺖ‬ ‫ﻭ )ﻧﺤﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ« ﻭ ﻓﻴﻪ‪ :‬ﻭ ﻧﺤﻦ ﺑﻘﻴﻪ ﺍﺳﺘﺨﻠﻔﻨﺎ ﻋﻠﻴﻜﻢ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺑﻘﻴﻪ ﺍﺳﺘﺨﻠﻔﻬﺎ ﻓﻴﻜﻢ‪.‬‬ ‫ﺑﻘﻴﻪ ﺍﺳﺘﺨﻠﻔﻬﺎ ﻋﻠﻴﻜﻢ‪) .‬ﻭ ﻣﻌﻨﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ«‪.‬‬ ‫ﻛﺘﺎﺏ ﺍﷲ )ﺍﻟﻨﺎﻃﻖ ﻭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﺎﺩﻕ ﻭ ﺍﻟﻨﻮﺭ ﺍﻟﺴﺎﻃﻊ ﻭ ﺍﻟﻀﻴﺎء ﺍﻟﻼﻣﻊ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﻛﺘﺎﺏ ﺑﻴﻨﻪ ﻟﻌﺒﺎﺋﺮﻩ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻛﺘﺎﺏ ﺍﷲ ﺑﺼﺎﺋﺮﻩ ﻧﻴﺮﻩ ﻟﺬﻭﻯ ﺍﻻﻟﺒﺎﺏ ﻭ ﺍﻯ ﻛﺎﺷﻔﻪ ﺳﺮﺍﺋﺮﻩ ﻭ ﺑﺮﻫﺎﻧﻪ‪ ،‬ﻭ‬ ‫ﺣﺠﺠﻪ ﺍﻟﻨﻴﺮﻩ‪ .‬ﺍﻟﺴﺎﻃﻊ‪ :‬ﺍﻟﻤﺮﺗﻔﻊ ﻭﺍﻟﻤﻨﺘﺸﺮ‪ ،‬ﺍﻟﻼﻣﻊ‪ :‬ﺍﻟﻤﻀﻴﻰ ء‪ ،.‬ﺑﻴﻨﻪ ﺑﺼﺎﺋﺮﻩ‪ ،‬ﻭ ﺍﻯ‬ ‫»ﺏ«‪ :‬ﻭ ﺁﻯ ﻓﻴﻨﺎ‪.‬‬ ‫ﻣﻨﻜﺸﻔﻪ ﺳﺮﺍﺋﺮﻩ‪ ،‬ﻭ ﺑﺮﻫﺎﻥ ﻓﻴﻨﺎ‬ ‫ﻛﻠﻤﻪ »ﻓﻴﻨﺎ« ﻏﻴﺮ ﻣﻮﺟﻮﺩﻩ ﻓﻰ »ﺏ« ﻭ »ﻯ«‪ .‬ﻭ ﻓﻰ »ﺯ« ﻫﻜﺬﺍ‪ :‬ﻭ ﻣﻨﻜﺸﻔﻪ ﺳﺮﺍﺋﺮﻩ‪ ،‬ﻣﺘﺠﻠﻴﻪ ﻇﻮﺍﻫﺮﻩ‪.‬‬ ‫ﻣﺘﺠﻠﻴﻪ‬ ‫»ﺏ« ﻭ »ﺩ«‪ :‬ﻣﻨﺠﻠﻴﻪ‪.‬‬ ‫ﻇﻮﺍﻫﺮﻩ‪ ،‬ﻣﺪﻳﻢ ﻟﻠﺒﺮﻳﻪ ﺍﺳﺘﻤﺎﻋﻪ‬ ‫»ﺏ«‪ :‬ﻣﺪﻳﻢ ﺍﻟﺒﺮﻳﻪ ﺍﺳﻤﺎﻋﻪ‪ .‬ﻭﺍﻟﻌﺒﺎﺭﻩ ﻟﻴﺴﺖ ﻓﻰ »ﻯ«‪) ،.‬ﻣﻐﺘﺒﻄﻪ ﺑﻪ ﺍﺷﻴﺎﻋﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﻻﻳﻮﺟﺪ ﺍﻟﻌﺒﺎﺭﻩ ﺍﻟﺴﺎﺑﻘﻪ ﻓﻴﻬﻤﺎ‪ ،.‬ﻗﺎﺋﺪ ﺍﻟﻰ ﺍﻟﺮﺿﻮﺍﻥ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻣﻮﺩ ﺍﻟﻰ ﺍﻟﻨﺠﺎﻩ ﺍﺳﺘﻤﺎﻋﻪ‪.‬‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻯ«‪ :‬ﺍﺷﻴﺎﻋﻪ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﺥ ﻝ‪ :‬ﺍﺳﻤﺎﻋﻪ‪.‬‬ ‫ﻓﻴﻪ ﺗﺒﻴﺎﻥ‬ ‫»ﺏ«‪ :‬ﻓﻴﻪ ﺑﻴﺎﻥ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﺑﻪ ﺗﻨﺎﻝ‪.‬‬ ‫ﺣﺠﺞ ﺍﷲ ﺍﻟﻤﻨﻮﺭﻩ‬ ‫»ﺝ«‪ :‬ﺍﻟﻤﻨﻴﺮﻩ‪» .‬ﻥ« ﻭ »ﻉ«‪ :‬ﺍﻟﻨﻴﺮﻩ‪) ،.‬ﻭ ﻣﻮﺍﻋﻈﻪ ﺍﻟﻤﻜﺮﺭﻩ(‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۰‬‬

‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻯ« ﻭ »ﻉ«‪ .‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﺍﻟﻤﻜﺮﻭﺭﻩ‪ ،.‬ﻭ ﻋﺰﺍﺋﻤﻪ ﺍﻟﻤﻔﺴﺮﻩ‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺝ« ﻭ »ﻯ« ﻭ »ﻉ«‪ ،‬ﻭ ﻣﺎ ﺑﻌﺪﻩ ﺍﻟﻰ ﺁﺧﺮ ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﻭ ﻣﺤﺎﺭﻣﻪ ﺍﻟﻤﺤﺪﻭﺩﻩ ﻭ ﺟﻤﻠﻪ ﺍﻟﻜﺎﻣﻠﻪ ﻭ ﺭﺧﺼﻪ ﺍﻟﻤﺮﻏﻮﺑﻪ ﻭ‬ ‫ﺷﺮﺍﺋﻌﻪ ﺍﻟﻤﻨﺪﻭﺑﻪ ﻭ ﻓﺮﺍﺋﻀﻪ ﺍﻟﻤﻜﺘﻮﺑﻪ‪ ،.‬ﻭ ﻣﺤﺎﺭﻣﻪ ﺍﻟﻤﺨﺪﺭﻩ‪) ،‬ﻭ ﺍﺣﻜﺎﻣﻪ ﺍﻟﻜﺎﻓﻴﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﺝ«‪ ،.‬ﻭ ﺑﻴﻨﺎﺗﻪ ﺍﻟﺠﺎﻟﻴﻪ‪) ،‬ﻭ ﺟﻤﻠﻪ ﺍﻟﺸﺎﻓﻴﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ«‪ ،‬ﻭ ﻓﻰ »ﺝ« ﺥ ﻝ‪ :‬ﺟﻤﻠﻪ ﺍﻟﻜﺎﻓﻴﻪ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺑﺮﺍﻫﻴﻨﻪ ﺍﻟﻜﺎﻓﻴﻪ‪ ،.‬ﻭ ﻓﻀﺎﺋﻠﻪ ﺍﻟﻤﻨﺪﻭﺑﻪ‪ ،‬ﻭ ﺭﺧﺼﻪ ﺍﻟﻤﻮﻫﻮﺑﻪ‪) ،‬ﻭ‬ ‫ﺭﺣﻤﺘﻪ ﺍﻟﻤﺮﺟﻮﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،.‬ﻭ ﺷﺮﺍﺋﻌﻪ ﺍﻟﻤﻜﺘﻮﺑﻪ‪.‬‬ ‫»ﺝ« ﺥ ﻝ‪ :‬ﺍﻟﻤﻜﻨﻮﻧﻪ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﻣﺤﺎﺭﻣﻪ ﺍﻟﻤﺤﺬﺭﻩ ﻭ ﺭﺧﺼﻪ ﺍﻟﻤﻮﻫﻮﺑﻪ ﻭ ﺷﺮﺍﺋﻌﻪ ﺍﻟﻤﻜﺘﻮﺑﻪ ﻭ ﻓﻀﺎﺋﻠﻪ ﺍﻟﻤﻨﺪﻭﺑﻪ‪ .‬ﻭ ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻗﻮﻟﻪ »ﻓﺎﺗﻘﻮﺍ ﺍﷲ‬ ‫ﺣﻖ ﺗﻘﺎﺗﻪ« ﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺟﻌﻞ ﺻﻠﻪ ﺍﺭﺣﺎﻣﻨﺎ ﺯﻳﺎﺩﻩ ﻟﻌﺪﺗﻜﻢ ﻭ ﻃﺎﻋﺘﻨﺎ ﻧﻈﺎﻣﺎ ﻟﻤﻠﺤﻤﺘﻜﻢ ﻭﺍﻻﻳﺘﻤﺎﻡ ﺑﻨﺎ ﺍﻻﻣﺎﻥ ﻣﻦ ﻓﺮﻗﺘﻜﻢ‪.‬‬ ‫ﺍﺳﺮﺍﺭ ﺍﺣﻜﺎﻡ ﺍﷲ‬ ‫ﻓﻔﺮﺽ ﺍﷲ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻓﺠﻌﻞ ﺍﷲ‪» .‬ﺍﻟﻒ«‪ :‬ﻓﻔﺮﺽ ﺍﷲ ﻋﻠﻴﻜﻢ‪» .‬ﻉ«‪ :‬ﻓﻔﺮﺽ ﻟﻜﻢ ﺍﻻﻳﻤﺎﻥ ﺗﻄﻬﻴﺮﺍ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺼﻼﻩ ﺗﻨﺰﻳﻬﺎ ﻋﻦ ﺍﻟﻜﺒﺮ‪.‬‬ ‫ﺍﻻﻳﻤﺎﻥ ﺗﻄﻬﻴﺮﺍ ﻟﻜﻢ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻭ ﺍﻟﺼﻼﻩ ﺗﻨﺰﻳﻬﺎ ﻟﻜﻢ ﻋﻦ‬ ‫ﺍﻟﻜﺒﺮ‪ ،‬ﻭ ﺍﻟﺰﻛﺎﻩ )ﺗﺰﻛﻴﻪ ﻟﻠﻨﻔﺲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻴﻬﻤﺎ‪ :‬ﻭ ﻧﻤﺎء ﻓﻰ ﺍﻟﺮﺯﻕ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭﺍﻟﺰﻛﺎﻩ ﺗﺤﺼﻴﻨﺎ ﻟﻼﻣﻮﺍﻝ ﻭ ﺯﻳﺎﺩﻩ ﻓﻰ ﺍﻻﺭﺯﺍﻕ‪.‬ﻭ ﺗﺰﻳﻴﺪﺍ ﻓﻰ ﺍﻟﺮﺯﻕ‪ ،‬ﻭ ﺍﻟﺼﻴﺎﻡ‬ ‫ﺗﺜﺒﻲ ﺗﺎ »ﺍﻟﻒ«‪ :‬ﺍﺛﺒﺎﺗﺎ‪» .‬ﺝ«‪ :‬ﺗﺒﻴﻴﻨﺎ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭﺍﻟﺼﻴﺎﻡ ﺗﺜﺒﻴﺘﺎ ﻟﻼﺧﻼﺹ ﻭ ﺗﻨﺴﻜﺎ ﻟﻠﻘﻠﻮﺏ ﻭ ﺗﻨﺒﻴﻬﺎ ﻟﻤﺎﺳﻪ ﺍﻟﺸﻌﺐ )ﻛﺬﺍ؟( ﻟﻬﺎ ﻋﻠﻰ ﻣﻮﺍﺳﺎﺕ‬ ‫ﺫﻭﻯ ﺍﻻﻣﻼﻕ ﻭﺍﻻﻗﺘﺎﺭ ﻭﺍﻟﻤﺴﻜﻨﻪ ﻭﺍﻻﻓﺘﻘﺎﺭ‪.‬‬ ‫ﻟﻼﺧﻼﺹ‪ ،‬ﻭ ﺍﻟﺤﺞ ﺗﺸﻴﻴﺪﺍ‬ ‫»ﺏ«‪ :‬ﺗﺴﻠﻴﻪ‪» .‬ﺝ«‪ :‬ﺗﺴﻨﻴﻪ‪.‬‬ ‫ﻟﻠﺪﻳﻦ‪) ،‬ﻭ ﺍﺣﻴﺎء ﻟﻠﺴﻨﻦ‪ ،‬ﻭ ﺍﻋﻼﻧﺎ ﻟﻠﺸﺮﻳﻌﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪.‬ﻭ ﺍﻟﻌﺪﻝ ﺗﻨﺴﻴﻘﺎ ﻟﻠﻘﻠﻮﺏ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭﺍﻟﺤﻖ ﺗﺴﻜﻴﻨﺎ ﻟﻠﻘﻠﻮﺏ‪» .‬ﺏ« ﻭ »ﺝ«‪ :‬ﻭﺍﻟﻌﺪﻝ ﺗﻨﺴﻜﺎ ﻟﻠﻘﻠﻮﺏ‪» .‬ﻥ«‪ :‬ﻭﺍﻟﻌﺪﻝ ﺗﺜﺒﻴﺘﺎ ﻟﻠﻘﻠﻮﺏ‪» .‬ﻉ«‪ :‬ﻭ ﺍﻟﻌﺪﻝ ﻓﻰ ﺍﻟﺤﻜﻢ ﻣﺘﻨﺎﺷﺎ ﻟﻠﺮﻋﻴﻪ ﻭ‬ ‫ﺗﻤﺴﻜﺎ ﻟﻠﻘﻠﻮﺏ‪ .‬ﻭﺍﻟﺘﻨﺴﻴﻖ‪ :‬ﺍﻟﺘﻨﻈﻴﻢ‪ ،‬ﻭﺍﻟﺘﻨﺴﻚ‪ :‬ﺍﻟﻌﺒﺎﺩﻩ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۱‬‬

‫)ﻭ ﺗﻤﻜﻴﻨﺎ ﻟﻠﺪﻳﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،.‬ﻭ ﻃﺎﻋﺘﻨﺎ )ﺍﻫﻞ ﺍﻟﺒﻴﺖ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪.‬‬ ‫ﻧﻈﺎﻣﺎ ﻟﻠﻤﻠﻪ‪ ،‬ﻭ ﺍﻣﺎﻣﺘﻨﺎ ﺍﻣﺎﻧﺎ ﻣﻦ ﺍﻟﻔﺮﻗﻪ‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻉ«‪ :‬ﻭ ﺍﻣﺎﻣﺘﻨﺎ ﻟﻠﻔﺮﻗﻪ‪» .‬ﻥ«‪ :‬ﻭ ﺍﻣﺎﻣﺘﻨﺎ ﻟﻤﺎ ﻣﻦ ﺍﻟﻔﺮﻗﻪ‪» .‬ﺏ«‪ :‬ﻭ ﺍﻣﺎﻣﺘﻨﺎ ﺍﻣﻨﺎ ﻣﻦ ﺍﻟﻔﺮﻗﻪ‪» .‬ﺩ«‪ :‬ﻭ ﺍﻣﺎﻣﺘﻨﺎ ﺍﻣﺎﻧﺎ ﻟﻠﻔﺮﻗﻪ‪» .‬ﻯ«‪ :‬ﻭ‬ ‫ﻃﺎﻋﺘﻨﺎ ﻧﻈﺎﻣﺎ ﻟﻤﻠﺤﻤﺘﻜﻢ ﻭ ﺍﻻﻳﺘﺎﻡ ﺑﻨﺎ ﺍﻻﻣﺎﻥ ﻣﻦ ﻓﺮﻗﺘﻜﻢ‪ ،.‬ﻭ ﺍﻟﺠﻬﺎﺩ‬ ‫»ﺏ«‪ :‬ﻭ ﺣﺒﻨﺎ‪.‬‬ ‫ﻋﺰﺍ ﻟﻼﺳﻼﻡ‪ ،‬ﻭ ﺍﻟﺼﺒﺮ ﻣﻌﻮﻧﻪ ﻋﻠﻰ ﺍﺳﺘﻴﺠﺎﺏ )ﺍﻻﺟﺮ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ ،‬ﻭ ﻓﻰ »ﺝ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻟﺼﺒﺮ ﻣﻮﻧﻪ ﻟﻼﺳﺘﻴﺠﺎﺏ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻭﺍﻟﺼﺒﺮ ﻣﻌﻮﻧﻪ ﻓﻰ ﺍﻻﺳﺘﻴﺠﺎﺏ‪ .‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﻭ ﺍﻟﺼﺒﺮ ﻣﻨﺠﺎﻩ ﻭ‬ ‫ﺍﻟﻘﺼﺎﺹ‪ ...‬ﺍﻻﺳﺘﻴﺠﺎﺏ‪ :‬ﺍﻻﺳﺘﺤﻘﺎﻕ‪ ،.‬ﻭ ﺍﻻﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻣﺼﻠﺤﻪ ﻟﻠﻌﺎﻣﻪ‪) ،‬ﻭ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺗﻨﺰﻳﻬﺎ ﻟﻠﺪﻳﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻭ ﻓﻰ »ﻥ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻻﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻣﺼﻠﺤﻪ ﻟﻠﻌﺎﻣﻪ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺟﻤﻌﺎ ﻟﻠﻜﻠﻤﻪ‪ ،.‬ﻭ‬ ‫ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ«‪ :‬ﻭﺍﻟﺒﺮ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ‪.‬ﻭ ﻗﺎﻳﻪ ﻣﻦ ﺍﻟﺴﺨﻂ‬ ‫»ﺝ«‪ :‬ﺍﻟﺴﺨﻄﻪ‪ ،.‬ﻭ ﺻﻠﻪ ﺍﻻﺭﺣﺎﻡ [ ) ﻣﻨﺴﺎﻩ ﻓﻰ ﺍﻟﻌﻤﺮ ﻭ( ] ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻣﻨﺴﺎﻩ ﻟﻠﻌﻤﺮ ﻭ‪ ...‬ﻭ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﻭ ﺻﻠﻪ‬ ‫ﺍﻻﺭﺣﺎﻡ ﻣﻨﻤﺎﻩ ﻟﻠﻌﺪﺩ ﻭ ﺯﻳﺎﺩﻩ ﻓﻰ ﺍﻟﻌﻤﺮ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ ﺻﻠﻪ ﺍﺭﺣﺎﻣﻨﺎ ﺯﻳﺎﺩﻩ ﻟﻌﺪﺗﻜﻢ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭﺻﻠﻪ ﺍﻻﺭﺣﺎﻡ ﻣﺒﻘﺎﻩ ﻟﻠﻌﺪﻩ ﻭ ﺍﻧﺴﺎء ﻓﻰ ﺍﻟﻌﻤﺮ‪.‬‬ ‫ﻣﻨﻤﺎﻩ ﻟﻠﻌﺪﺩ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ ﺣﻘﻨﺎ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﺣﺼﻨﺎ‪.‬‬ ‫ﻟﻠﺪﻣﺎء‪ ،‬ﻭ ﺍﻟﻮﻓﺎء ﺑﺎﻟﻨﺬﺭ ﺗﻌﺮﻳﻀﺎ ﻟﻠﻤﻐﺮﻩ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭﺍﻟﻮﻓﺎء ﺑﺎﻟﻨﺬﻭﺭ ﺗﻌﺮﺿﺎ ﻟﻠﻤﻐﻔﺮﻩ‪ ،.‬ﻭ ﺗﻮﻓﻴﻪ ﺍﻟﻤﻜﺎﻳﻴﻞ ﻭ ﺍﻟﻤﻮﺍﺯﻳﻦ ﺗﻐﻴﻴﺮﺍ ﻟﻠﺒﺨﺲ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﻭﻓﺎء ﺍﻟﻤﻜﻴﺎﻝ ﻭﺍﻟﻤﻴﺰﺍﻥ ﺗﻐﻴﻴﺮﺍ ﻟﻠﺒﺨﺲ ﻭ ﺍﻟﺘﻄﻔﻴﻒ‪» .‬ﺝ«‪ :‬ﺗﻐﻴﻴﺮﺍ ﻟﻠﺒﺨﺴﻪ‪ ،.‬ﻭ ﺍﻟﻨﻬﻰ ﻋﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭﺍﻟﺘﻨﺎﻫﻰ ﻋﻦ ﺷﺮﺏ ﺍﻟﺨﻤﻮﺭ‪» ،...‬ﺝ«‪ :‬ﻭﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺷﺮﺏ ﺍﻟﺨﻤﻮﺭ ﺗﻨﺰﻳﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺲ‪» .‬ﻥ«‪ :‬ﻭﺍﻻﻧﺘﻬﺎء ﻋﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﺗﻨﺰﻳﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺮﺟﺲ‪» .‬ﻉ«‪ :‬ﻭﺍﻻﻧﺘﻬﺎء ﻋﻦ ﺷﺮﺏ ﺍﻟﺨﻤﻮﺭ ﺻﻮﻧﺎ ﻋﻦ ﺍﻟﺮﺟﺲ‪.‬‬ ‫ﺗﻨﺰﻳﻬﺎ ﻋﻦ ﺍﻟﺮﺟﺲ‪ ،‬ﻭ ﺍﺟﺘﻨﺎﺏ ﻗﺬﻑ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺣﺠﺎﺑﺎ ﻟﻠﻌﻨﻪ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۲‬‬

‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻘﺬﻑ ﺣﺠﺎﺑﺎ ﻋﻦ ﺍﻟﻠﻌﻨﻪ‪» ،‬ﺏ«‪ :‬ﺍﺟﺘﻨﺎﺑﺎ ﻟﻠﻌﻨﻪ‪» ،‬ﺝ«‪ :‬ﺣﺠﺎﺑﺎ ﻣﻦ ﺍﻟﻠﻌﻨﻪ‪ .‬ﻟﻌﻠﻪ ﺍﺷﺎﺭﻩ ﺍﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻰ ﺳﻮﺭﻩ ﺍﻟﻨﻮﺭ ﺍﻻﻳﻪ‬ ‫‪ :23‬ﺍﻥ ﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ ﺍﻟﻤﻮﻣﻨﺎﺕ ﻟﻌﻨﻮﺍ ﻓﻰ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻻﺧﺮﻩ ﻭ ﻟﻬﻢ ﻋﺬﺍﺏ ﻋﻈﻴﻢ‪ ،.‬ﻭ ﻣﺠﺎﻧﺒﻪ ﺍﻟﺴﺮﻗﻪ ﺍﻳﺠﺎﺑﺎ ﻟﻠﻌﻔﻪ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺗﺮﻙ ﺍﻟﺴﺮﻗﻪ ﺍﻳﺠﺎﺑﺎ ﺑﺎﻟﻌﻔﻪ )»ﺯ«‪ :‬ﻟﻠﻌﻔﻪ(‪» .‬ﻉ«‪ :‬ﻭ ﻣﺠﺎﻧﺒﻪ ﺍﻟﺴﺮﻗﻪ ﻧﺸﺮﺍ ﻟﻠﻌﻔﻪ‪) ،.‬ﻭ ﺍﻟﺘﻨﺰﻩ ﻋﻦ ﺍﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭ ﺍﻻﺳﺘﻴﺜﺎﺭ ﺑﻪ ﺍﺟﺎﺭﻩ‬ ‫ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻭ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺰﻧﺎ ﺗﺤﺼﻨﺎ ﻣﻦ ﺍﻟﻤﻘﺖ‪ ،‬ﻭ ﺍﻟﻌﺪﻝ ﻓﻰ ﺍﻻﺣﻜﺎﻡ ﺍﻳﻨﺎﺳﺎ ﻟﻠﺮﻋﻴﻪ‪ ،‬ﻭ ﺗﺮﻙ ﺍﻟﺠﻮﺭ ﻓﻰ ﺍﻟﺤﻜﻢ ﺍﺛﺒﺎﺗﺎ ﻟﻠﻮﻋﻴﺪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﺝ« ﺑﺘﻔﺎﻭﺕ‪ ،‬ﻭ ﻓﻰ »ﺝ« ﻫﻜﺬﺍ‪ :‬ﻭﺍﻟﺘﻨﺰﻩ ﻋﻦ ﺍﻛﻞ ﺍﻣﻮﺍﻝ ﺍﻻﻳﺘﺎﻡ ﻭ ﺍﻻﺳﺘﻴﺜﺎﺭ ﺑﻔﻴﺌﻬﻢ ﺍﺟﺎﺭﻩ ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﻓﻰ ﺍﻻﺣﻜﺎﻡ‬ ‫ﺍﻳﻨﺎﺳﺎ ﻟﻠﺮﻋﻴﻪ‪ ،.‬ﻭ ﺣﺮﻡ ﺍﷲ ﺍﻟﺸﺮﻙ ﺍﺧﻼﺻﺎ ﻟﻪ ﺑﺎﻟﺮﺑﻮﺑﻴﻪ‪.‬‬ ‫»ﺍﻟﻒ«‪ :‬ﻭﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺸﺮﻙ‪» ،‬ﺝ«‪ :‬ﻭ ﺍﻟﺘﺒﺮﻯ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﺧﻼﺻﺎ ﻟﻠﺮﺑﻮﺑﻴﻪ‪» ،‬ﻉ«‪ :‬ﻭ ﺗﺤﺮﻳﻢ ﺍﻟﺸﺮﻙ ﺍﺧﻼﺻﺎ ﻟﻠﺮﺑﻮﺑﻴﻪ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻫﺬﻩ ﺍﻟﻔﻘﺮﺍﺕ‬ ‫ﺗﻘﺪﻳﻢ ﻭ ﺗﺎﺧﻴﺮ ﻭ ﻋﺪﻡ ﺫﻛﺮ ﺑﻌﻀﻬﺎ‪.‬‬ ‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ﻭ ﻻ ﺗﻤﻮﺗﻦ ﺍﻻ ﻭ ﺍﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ‬ ‫ﺳﻮﺭﻩ ﻯ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﻪ ‪.102‬‬ ‫)ﻭ ﻻ ﺗﺘﻮﻟﻮﺍ ﻣﺪﺑﺮﻳﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪.‬ﻭ ﺍﻃﻴﻌﻮﻩ ﻓﻴﻤﺎ ﺍﻣﺮﻛﻢ ﺑﻪ ﻭ )ﺍﻧﺘﻬﻮﺍ ﻋﻤﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪.‬‬ ‫ﻧﻬﺎﻛﻢ ﻋﻨﻪ‪) ،‬ﻭ ﺍﺗﺒﻌﻮﺍ ﺍﻟﻌﻠﻢ ﻭ ﺗﻤﺴﻜﻮﺍ ﺑﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪ .‬ﻭ ﻓﻰ »ﺯ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻃﻴﻌﻮﺍ ﺍﷲ ﻓﻴﻤﺎ ﺍﻣﺮﻛﻢ ﺑﻪ ﻭ ﻧﻬﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻧﻤﺎ ﻳﺨﺸﻰ‪...‬‬ ‫ﻓﺎﻧﻤﺎ ﻳﺨﺸﻰ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻌﻠﻤﺎء‪.‬‬ ‫ﺍﺷﺎﺭﻩ ﺍﻟﻰ ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ :‬ﺍﻵﻳﻪ ‪.28‬‬ ‫)ﻓﺎﺣﻤﺪﻭﺍ ﺍﷲ ﺍﻟﺬﻯ ﺑﻌﻈﻤﺘﻪ ﻭ ﻧﻮﺭﻩ ﺍﺑﺘﻐﻰ ﻣﻦ ﻓﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﻣﻦ ﻓﻰ ﺍﻻﺭﺽ ﺍﻟﻴﻪ ﺍﻟﻮﺳﻴﻠﻪ‪ ،‬ﻓﻨﺤﻦ ﻭﺳﻴﻠﺘﻪ ﻓﻰ ﺧﻠﻘﻪ ﻭ ﻧﺤﻦ ﺁﻝ ﺭﺳﻮﻟﻪ ﻭ ﻧﺤﻦ‬ ‫ﺧﺎﺻﺘﻪ ﻭ ﻣﺤﻞ ﻗﺪﺳﻪ ﻭ ﻧﺤﻦ ﺣﺠﻪ ﻏﻴﺒﻪ ﻭ ﻭﺭﺛﻪ ﺍﻧﺒﻴﺎﺋﻪ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ »ﻡ«‪ ،‬ﻭ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭ ﻧﺤﻦ ﺧﺎﺻﺘﻪ ﻭ ﻣﺤﻞ ﻗﺪﺳﻪ« ﺯﻳﺎﺩﻩ ﻣﻦ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ ﺍﺑﻦ ﺍﺑﻰ ﺍﻟﺤﺪﻳﺪ‪.‬‬ ‫ﻭ ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ ﺷﺮﺡ ﺍﻳﻦ ﻣﻴﺜﻢ ﺑﺘﻔﺎﻭﺕ ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﺣﻤﺪﻭﺍ ﺍﷲ ﺍﻟﺬﻯ ﺑﻌﻈﻤﺘﻪ ﻭ ﻧﻮﺭﻩ ﻳﺒﺘﻐﻰ ﻣﻦ ﻓﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﻣﻦ ﻓﻰ ﺍﻻﺭﺽ ﺍﻟﻴﻪ ﺍﻟﻮﺳﻴﻠﻪ‪ ،‬ﻭ ﻧﺤﻦ‬ ‫ﻭﺳﻴﻠﺘﻪ ﻓﻰ ﺧﻠﻘﻪ‪ ،‬ﻭ ﻧﺤﻦ ﺧﺎﺻﺘﻪ ﻭ ﻣﺤﻞ ﻗﺪﺳﻪ ﻭ ﻧﺤﻦ ﺣﺠﺘﻪ ﻓﻰ ﻏﻴﺒﻪ ﻭ ﻧﺤﻦ ﻭﺭﺛﻪ ﺍﻧﺒﻴﺎﺋﻪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۳‬‬

‫ﺍﻋﻠﻤﻮﺍ ﺍﻧﻰ ﻓﺎﻃﻤﻪ‬ ‫ﺛﻢ ﻗﺎﻟﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ :‬ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻋﻠﻤﻮﺍ ﺍﻧﻰ ﻓﺎﻃﻤﻪ ﻭ ﺍﺑﻰ ﻣﺤﻤﺪ )ﺭﺳﻮﻝ ﺭﺑﻜﻢ ﻭ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎﺋﻜﻢ(!‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ«‪ :‬ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻧﺎ ﻓﺎﻃﻤﻪ‪ .‬ﻭ ﺍﻭﻟﻪ ﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﺍﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺎﻧﺎ ﻓﺎﻃﻤﻪ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ .‬ﺍﻻ ﻭ ﺍﻧﻰ ﻓﺎﻃﻤﻪ ﺑﻨﺖ‬ ‫ﻣﺤﻤﺪ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺛﻢ ﻗﺎﻟﺖ‪ :‬ﺍﻧﺎ ﻓﺎﻃﻤﻪ ﺑﻨﺖ ﻣﺤﻤﺪ‪.‬‬ ‫ﺍﻗﻮﻟﻬﺎ ﻋﻮﺩﺍ ﻋﻠﻰ ﺑﺪء‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻋﻮﺩﺍ ﻭ ﺑﺪءﺍ‪» .‬ﻉ«‪ :‬ﺍﻗﻮﻟﻬﺎ ﻋﻮﺩﺍ ﻋﻠﻰ ﺑﺪﺍء‪» .‬ﺝ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻗﻮﻝ ﻋﻮﺩﺍ ﻋﻠﻰ ﺑﺪء ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﻫﺬﺍ ﻗﻮﻟﻰ ﺍﻭﻻ ﻭ ﺁﺧﺮﺍ‪ ،.‬ﻭ ﻻ‬ ‫ﺍﻗﻮﻝ ﻣﺎ ﺍﻗﻮﻝ ﻏﻠﻄﺎ ﻭ ﻻ ﺍﻓﻌﻞ ﻣﺎ ﺍﻓﻌﻞ ﺷﻄﻄﺎ ﻭ )ﻣﺎ ﺍﻧﺎ ﻣﻦ ﺍﻟﻜﺎﺫﺑﻴﻦ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻩ«‪ :‬ﻭﻣﺎ ﺍﻗﻮﻝ ﺍﺫ ﺍﻗﻮﻝ ﺳﺮﻓﺎ ﻭ ﻻ ﺷﻄﻄﺎ ﻭ ﻓﻰ »ﺝ« ﻭ »ﻯ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻭ ﻣﺎ ﺍﻗﻮﻝ ﺫﻟﻚ ﺳﺮﻓﺎ ﻭ ﻻ‬ ‫ﺷﻄﻄﺎ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﻻ ﺍﻗﻮﻝ ﺍﺫ ﺍﻗﻮﻝ ﺳﺮﻓﺎ ﻭ ﻻ ﺷﻄﻄﺎ‪ .‬ﻭﺍﻟﺴﺮﻑ‪ :‬ﺗﺠﺎﻭﺯ ﺍﻟﺤﺪ ﻭ ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﺍﻟﺸﻄﻂ‪ :‬ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺤﻖ‪.‬‬ ‫)ﻓﺎﺳﻤﻌﻮﺍ ﺍﻟﻰ ﺑﺎﺳﻤﺎﻉ ﻭﺍﻋﻴﻪ ﻭ ﻗﻠﻮﺏ ﺭﺍﻋﻴﻪ‪ .‬ﻣﺴﻴﺮﺓ ﺍﻟﺮﺳﺎﻟﻪ ﺍﻟﻤﺤﻤﺪﻳﻪ ﺛﻢ ﻗﺎﻟﺖ‪(:‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ ،‬ﻭ ﻛﺬﺍ ﻓﻰ »ﻉ« ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﺫﻛﺮﻩ‪ :‬ﻭ ﻫﺎ ﺍﻧﺎ ﻗﺎﺋﻠﻪ ﻓﺎﺳﻤﻌﻮﺍ ﻣﺎ ﺍﻗﻮﻝ ﺑﺎﺳﻤﺎﻉ ﻭﺍﻋﻴﻪ ﻭ ﻗﻠﻮﺏ ﻧﺎﻫﻴﻪ ﻟﻘﺪ‬ ‫ﺟﺎءﻛﻢ‪...‬‬ ‫)ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺡ« ﻭ »ﻯ«‪.‬‬ ‫ﻟﻘﺪ ﺟﺎءﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺍﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﻟﻤﻮﻣﻨﻴﻦ ﺭﻭﻭﻑ ﺭﺣﻴﻢ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺘﻮﺑﻪ‪ :‬ﺍﻵﻳﻪ ‪.128‬‬ ‫ﻓﺎﻥ ﺗﻌﺰﻭﻩ )ﻭ ﺗﻌﺮﻓﻮﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ« ﻭ »ﺩ«‪ .‬ﻭ ﻓﻰ »ﻁ«‪ :‬ﻓﺎﻥ ﺗﻌﺮﻓﻮﻩ ﺗﺠﺪﻭﻩ‪ .‬ﻭ ﺗﻌﺰﻭﻩ ﺍﻯ ﺗﻨﺴﺒﻮﻩ‪.‬‬ ‫ﺗﺠﺪﻭﻩ ﺍﺑﻰ ﺩﻭﻥ ﻧﺴﺎﺋﻜﻢ!‬ ‫»ﺏ« ﻭ »ﻭ« ﻭ »ﻁ« ﻭ ﺍﻟﺸﺎﻓﻰ ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺁﺑﺎءﻛﻢ‪.‬ﻭ ﺍﺧﺎ ﺍﺑﻦ ﻋﻤﻰ ﺩﻭﻥ ﺭﺟﺎﻟﻜﻢ! )ﻭ ﻟﻨﻌﻢ ﺍﻟﻤﻐﺰﻯ ﺍﻟﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ« ﻭ »ﻯ«‪ ،‬ﻭ ﺍﻟﻤﻌﺰﻯ ﺍﻟﻴﻪ ﺍﻯ ﺍﻟﻤﻨﺴﻮﺏ ﺍﻟﻴﻪ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۴‬‬

‫ﻓﺒﻠﻎ ﺍﻟﺮﺳﺎﻟﻪ ﺻﺎﺩﻋﺎ ﺑﺎﻟﻨﺬﺍﺭﻩ‬ ‫»ﺍﻟﻒ« ﻭ »ﺏ« ﻭ »ﻩ« ﻭ »ﺡ« ﻭ »ﺱ«‪» ) :‬ﺱ«‪ :‬ﻓﺒﻠﻎ‪» :‬ﺡ«‪ :‬ﻗﺪ( ﺑﻠﻎ ﺍﻟﻨﺬﺍﺭﻩ ﺻﺎﺩﻋﺎ ﺑﺎﻟﺮﺳﺎﻟﻪ‪» :‬ﻉ« ﻓﺒﻠﻎ ﺑﺎﻟﻨﺬﺍﺭﻩ ﻭ ﺻﺪﻉ ﺑﺎﻟﺮﺳﺎﻟﻪ‪ .‬ﺻﺎﺩﻋﺎ‬ ‫ﺑﺎﻟﻨﺬﺍﺭﻩ ﺍﻯ ﻣﻈﻬﺮﺍ ﺍﻻﻧﺬﺍﺭ‪ ،.‬ﻣﺎﺋﻼ ﻋﻦ ﻣﺪﺭﺟﻪ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ«‪ :‬ﻧﺎﻛﺒﺎ ﻋﻦ ﺳﻨﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪» ،‬ﺏ«‪ :‬ﻣﺎﺛﻼ ﻋﻠﻰ ﻣﺪﺭﺟﻪ ﺍﻟﻤﺸﺮﻛﻴﻦ‪» .‬ﺝ« ﻭ »ﺩ«‪ :‬ﻣﺎﺋﻼ ﻋﻦ ﻣﺪﺭﺟﻪ ﺍﻟﻤﺸﺮﻛﻴﻦ‪» .‬ﻁ«‪ :‬ﻣﺎﺋﻼ ﻋﻦ‬ ‫ﺳﻨﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪» .‬ﻉ«‪ :‬ﻣﺎﺋﻼ ﻋﻦ ﻣﺪﺭﺟﻪ ﺍﻟﻨﺎﻛﺜﻴﻦ‪ ،‬ﻧﺎﻛﺒﺎ ﻋﻦ ﺳﻨﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ .‬ﻭ ﺍﻟﺴﻨﻦ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭ ﻣﺎﺛﻼ ﺍﻯ ﻗﺎﺋﻤﺎ ﺿﺪﻫﻢ‪ ،‬ﻭﺍﻟﻤﺪﺭﺟﻪ‪:‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﻭ ﺍﻟﻤﺴﻠﻚ‪.‬‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ )ﺣﺎﺋﺪﺍ ﻋﻦ ﺳﻨﺘﻬﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺡ« ﻭ »ﻯ« ﻭ ﺣﺎﺋﺪﺍ ﺍﻯ ﻣﺎﺋﻼ‪.‬‬ ‫ﺿﺎﺭﺑﺎ ﻟﺜﺒﺠﻬﻢ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻉ« ﻻﺛﺒﺎﺟﻬﻢ‪» .‬ﺩ« ﻭ »ﺯ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﺿﺎﺭﺑﺎ ﺛﺒﺠﻬﻢ‪ .‬ﺍﻟﺜﺒﺞ‪ :‬ﺍﻟﻌﻨﻖ ﺍﻭ ﺍﻟﻈﻬﺮ‪ ،.‬ﺁﺧﺬﺍ ﺑﺎﻛﻈﺎﻣﻬﻢ‬ ‫»ﺏ«‪ :‬ﺑﻜﻈﻤﻬﻢ‪ .‬ﺍﺧﺬ ﺑﻜﻈﻤﻪ ﺍﺫﺍ ﺧﻨﻘﻪ ﻭ ﺿﻴﻖ ﻧﻔﺴﻪ ﻭ ﻓﻰ »ﻁ«‪ :‬ﺿﺎﺭﺑﺎ ﻟﺜﺒﺠﻬﻢ‪ ،‬ﻳﺪﻋﻮ ﺍﻟﻰ ﺳﺒﻴﻞ ﺭﺑﻪ ﺑﺎﻟﺤﻜﻤﻪ ﻭﺍﻟﻤﻮﻋﻈﻪ ﺍﻟﺤﺴﻨﻪ ﺁﺧﺬﺍ ﺑﺎﻛﻈﺎﻡ‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻳﻬﺸﻢ ﺍﻻﺻﻨﺎﻡ‪ ،.‬ﺩﺍﻋﻴﺎ‬ ‫»ﻯ«‪ :‬ﻳﺪﻋﻮ‪.‬‬ ‫ﺍﻟﻰ ﺳﺒﻴﻞ ﺭﺑﻪ ﺑﺎﻟﺤﻜﻤﻪ ﻭ ﺍﻟﻤﻮﻋﻈﻪ ﺍﻟﺤﺴﻨﻪ‪.‬‬ ‫ﻳﺠﺬ‬ ‫»ﺏ« ﻭ »ﻭ« ﻭ »ﻁ« ﻭ ﺍﻟﺸﺎﻓﻰ‪ :‬ﻳﻬﺸﻢ‪» .‬ﺩ«‪ :‬ﻳﺠﻒ‪» .‬ﺩ« ﺥ ﻝ ﻭ »ﺯ«‪ :‬ﻳﻜﺴﺮ‪ .‬ﻳﺠﺬ‪ :‬ﻳﻜﺴﺮ ﻭ ﻳﻘﻄﻊ‪.‬‬ ‫ﺍﻻﺻﻨﺎﻡ ﻭ ﻳﻨﻜﺖ‬ ‫»ﺏ« ﻭ »ﺩ«‪ :‬ﻳﻨﻜﺚ‪» .‬ﻩ«‪ :‬ﻳﻔﺾ‪» .‬ﻭ« ﻭ »ﻁ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﻳﻔﻠﻖ‪» .‬ﺱ«‪ :‬ﻳﻘﺺ‪ .‬ﻭ ﻓﻰ »ﺡ« ﻭ »ﻯ«‪ :‬ﻳﺠﺬ ﺍﻟﻬﺎﻡ ﻭ ﻳﻜﺐ )»ﻯ«‪ :‬ﻳﻨﻜﺖ( ﺍﻻﺻﻨﺎﻡ‪.‬‬ ‫ﻭ ﻳﻨﻜﺖ ﺍﻯ ﺍﻟﻘﺎﻩ ﻋﻠﻰ ﺭﺍﺳﻪ‪.‬‬ ‫ﺍﻟﻬﺎﻡ‪ ،‬ﺣﺘﻰ ﺍﻧﻬﺰﻡ‬ ‫»ﺏ«‪ :‬ﻫﺰﻡ‪.‬‬ ‫ﺍﻟﺠﻤﻊ ﻭ ﻭﻟﻮﺍ ﺍﻟﺪﺑﺮ‪ ،‬ﻭ ﺣﺘﻰ ﺗﻔﺮﻯ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺏ«‪ :‬ﻭ ﺗﻐﺮﻯ ﺍﻟﻠﻴﻞ‪» .‬ﺯ«‪ :‬ﺗﻐﺮ‪» .‬ﺡ«‪ :‬ﻭ ﺍﻭﺿﺢ ﺍﻟﻠﻴﻞ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ ﺍﺳﻔﺮ ﺍﻟﺤﻖ ﻣﻦ ﻣﺤﻀﻪ ﻭ ﺍﺑﺘﺪء ﺍﻟﻠﻴﻞ ﻋﻦ ﺻﺒﺤﻪ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻭ ﻭﻟﻰ ﺍﻟﺪﺑﺮ‪،‬‬ ‫ﻭ ﺣﺘﻰ ﺗﻮﻟﻰ ﺍﻟﻠﻴﻞ‪ .‬ﻭ ﺗﻔﺮﻯ ﺍﻯ ﺍﻧﺸﻖ‪ ،‬ﺍﺳﻔﺮ‪ :‬ﻛﺸﻒ ﻭ ﺍﺿﺎء ﻣﺤﻀﻪ ﺍﻯ ﺧﺎﻟﺼﻪ‪.‬‬ ‫ﺍﻟﻠﻴﻞ ﻋﻦ ﺻﺒﺤﻪ ﻭ ﺍﺳﻔﺮ ﺍﻟﺤﻖ ﻋﻦ ﻣﺤﻀﻪ‪ ،‬ﻭ ﻧﻄﻖ‬ ‫»ﺱ«‪ :‬ﻭ ﺍﻧﻄﻠﻖ‪.‬‬ ‫ﺯﻋﻴﻢ ﺍﻟﺪﻳﻦ‪) ،‬ﻭ ﻫﺪﺍﺕ ﻓﻮﺭﻩ ﺍﻟﻜﻔﺮ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،.‬ﻭ ﺧﺮﺳﺖ ﺷﻘﺎﺷﻖ‬ ‫ﺍﻟﺸﻘﺎﺷﻖ‪ .‬ﻣﻊ ﺷﻘﺸﻘﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺧﺮﺳﺖ ﺍﻟﺴﻨﺘﻬﻢ‪ .‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﺍﻟﺸﻴﺎﻃﻴﻦ‪) ،‬ﻭ ﻃﺎﺡ ﻭ ﺷﻴﻆ‬ ‫ﺍﻟﻨﻔﺎﻕ‬ ‫ﺍﻯ ﻫﻠﻜﺖ ﺳﻔﻠﻪ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،.‬ﻭ ﺍﻧﺤﻠﺖ ﻋﻘﺪ ﺍﻟﻜﻔﺮ ﻭ ﺍﻟﺸﻘﺎﻕ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﻭ« ﻭ »ﻁ« ﻭ ﺍﻟﺸﺎﻓﻰ‪ :‬ﻭ ﺗﻤﺖ ﻛﻠﻤﻪ ﺍﻻﺧﻼﺹ‪ .‬ﻭ ﺍﻟﺸﻘﺎﻕ ﺍﻯ ﺍﻟﺨﻼﻑ‪ .‬ﻓﻬﺘﻢ ﺍﻯ ﺗﻠﻔﻈﺘﻢ‪ ،.‬ﻭ ﻓﻬﺘﻢ ﺑﻜﻠﻤﻪ‬ ‫ﺍﻻﺧﻼﺹ )ﻓﻰ ﻧﻔﺮ ﻣﻦ ﺍﻟﺒﻴﺾ ﺍﻟﺨﻤﺎﺹ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻣﻊ ﺍﻟﻨﻔﺮ ﺍﻟﺒﻴﺾ ﺍﻟﺨﻤﺎﺹ ﺍﻟﺬﻳﻦ ﺍﺫﻫﺐ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﺮﺟﺲ ﻭ ﻃﻬﺮﻫﻢ ﺗﻄﻬﻴﺮﺍ‪ .‬ﺍﻟﺒﻴﺾ ﺟﻤﻊ ﺍﺑﻴﺾ ﻭﺍﻟﺨﻤﺎﺹ‬ ‫ﺟﻤﻊ ﺧﻤﻴﺺ ﻭ ﻫﻮ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﺑﻄﻨﻪ ﺧﺎﻝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪.‬ﻭ ﻛﻨﺘﻢ ﻋﻠﻰ ﺷﻔﺎ ﺣﻔﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺭ )ﻓﺎﻧﻘﺬﻛﻢ ﻣﻨﻬﺎ‬ ‫ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﻪ ‪ .103‬ﺍﻯ ﻛﻨﺘﻢ ﻋﻠﻰ ﺷﻔﻴﺮ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻧﺒﻴﻪ‪ ،‬ﺗﻌﺒﺪﻭﻥ ﺍﻻﺻﻨﺎﻡ ﻭ ﺗﺴﺘﻘﺴﻤﻮﻥ ﺑﺎﻻﺯﻻﻡ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ ﻓﻰ »ﺝ«‪ :‬ﻭ »ﺡ«‪ :‬ﻓﺎﻧﻘﺬﻛﻢ )»ﺝ«‪ :‬ﻣﻨﻬﺎ( ﻣﺬﻗﻪ ﺍﻟﺸﺎﺭﺏ‪ ،.‬ﻣﺬﻗﻪ ﺍﻟﺸﺎﺭﺏ ﻭ ﻧﻬﺰﻩ ﺍﻟﻄﺎﻣﻊ‬ ‫ﻣﺬﻗﻪ ﺍﻟﺸﺎﺭﺏ‪ :‬ﺷﺮﺑﻪ ﻣﻦ ﺍﻟﻠﺒﻦ ﺍﻟﻤﻤﺰﻭﺝ ﺑﺎﻟﻤﺎء‪ ،‬ﻭ ﺍﻟﻨﻬﺰﻩ‪ :‬ﺍﻟﻔﺮﺻﻪ‪.‬ﻭ ﻗﺒﺴﻪ ﺍﻟﻌﺠﻼﻥ‬ ‫ﺍﻟﻘﺒﺴﻪ‪ :‬ﺷﻌﻠﻪ ﻣﻦ ﻧﺎﺭ ﺗﻮﺧﺬ ﻣﻦ ﻣﻌﻈﻤﻬﺎ ﻭ ﻗﺒﺴﻪ ﺍﻟﻌﺠﻼﻥ‪ :‬ﻣﺜﻞ ﻳﻀﺮﺏ ﻓﻰ ﺍﻻﺳﺘﻌﺠﺎﻝ ﺗﺸﺒﻴﻬﺎ ﺑﺎﻟﻤﻘﺘﺒﺲ ﺍﻟﺬﻯ ﻳﺪﺧﻞ ﺍﻟﺪﺍﺭ ﻭ ﻻ ﻳﻤﻜﺚ ﻓﻴﻬﺎ ﺍﻻ‬ ‫ﺭﻳﺜﻤﺎ ﻳﻘﺘﺒﺲ‪.‬ﻭ ﻣﻮﻃﻰ ﺍﻻﻗﺪﺍﻡ‪.‬‬ ‫ﺗﺸﺮﺑﻮﻥ ﺍﻟﻄﺮﻕ‬ ‫»ﺍﻟﻒ« ﻭ »ﻉ«‪ :‬ﺍﻟﺮﻧﻖ‪ ،‬ﺍﻯ ﺗﺮﺍﺏ ﻓﻰ ﺍﻟﻤﺎء ﻣﻦ ﺍﻟﻘﺬﻯ ﻭ ﻧﺤﻮﻩ ﻭ ﻣﺎء‪ .‬ﺭﻧﻖ ﺍﻯ ﻛﺪﺭ‪ .‬ﻭﺍﻟﻄﺮﻕ‪ :‬ﺍﻟﻤﺎء ﺍﻟﻜﺪﺭ‪ ،‬ﻭ ﻣﺎء ﻣﻄﺮﻭﻕ‪ :‬ﺧﻮﺿﺖ ﻓﻴﻪ ﺍﻻﺑﻞ ﻭ‬ ‫ﺑﺎﻟﺖ ﻭ ﺑﻌﺮﺕ ﺣﺘﻰ ﺍﺻﻔﺮ‪.‬ﻭ ﺗﻘﺘﺎﺗﻮﻥ ﺍﻟﻘﺪ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۶‬‬

‫»ﺍﻟﻒ«‪ :‬ﺍﻟﻘﺪﻩ‪» ،‬ﺩ«‪ :‬ﺍﻟﻮﺭﻕ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻭﺭﻕ ﺍﻟﺸﺠﺮ‪ .‬ﺍﻟﻘﺪ ﺑﺎﻟﻔﺘﺢ‪ :‬ﺍﻟﺠﻠﺪ ﻏﻴﺮ ﺍﻟﻤﺪﺑﻮﻍ ﻛﺎﻧﻮﺍ ﻳﺎﻛﻠﻮﻧﻪ ﻓﻰ ﺍﻟﺠﺪﺏ ﻭ ﺍﻟﻤﺠﺎﻋﻪ‪ .‬ﻭ ﻗﻴﻞ ﻫﻮ ﺟﻠﺪ ﺍﻟﺴﺨﻠﻪ ﻭ‬ ‫ﺍﻟﻤﺎﻋﺰﻩ‪ .‬ﻭ ﺍﻟﻘﺪ ﺑﺎﻟﻜﺴﺮ ﺳﻴﺮ ﻳﻘﻄﻊ ﻣﻦ ﺟﻠﺪ ﻏﻴﺮ ﻣﺪﺑﻮﻍ‪ ،.‬ﺍﺫﻟﻪ ﺧﺎﺷﻌﻴﻦ‬ ‫»ﺩ« ﻭ »ﻭ« ﻭ »ﺯ« ﻭ »ﻁ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﺧﺎﺳﺌﻴﻦ‪ ،‬ﺍﻯ ﺍﻟﻤﺒﻌﺪﻳﻦ ﺍﻟﻤﻄﺮﻭﺩﻳﻦ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭﺍﻧﺘﻢ ﺍﺫﻟﻪ ﺧﺎﺷﻌﻮﻥ‪ .‬ﻭ ﻓﻰ »ﻭ«‪ :‬ﺍﺫﻟﻪ ﺧﺎﺳﺌﻴﻦ ﻳﺨﻄﻔﻜﻢ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟﻜﻢ ﺣﺘﻰ ﺍﻧﻘﺬﻛﻢ ﺍﷲ ﺑﺮﺳﻮﻟﻪ‪.‬‬ ‫ﺗﺨﺎﻓﻮﻥ ﺍﻥ ﻳﺘﺨﻄﻔﻜﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟﻜﻢ‪.‬‬ ‫ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻰ ﺳﻮﺭﻩ ﺍﻻﻧﻔﺎﻝ‪ :‬ﺍﻵﻳﻪ ‪.26‬‬ ‫ﻋﻠﻰ ﻓﻰ ﺍﺑﻼﻍ ﺍﻟﺮﺳﺎﻟﻪ ﺍﻻﻟﻬﻴﻪ‬ ‫ﻓﺎﻧﻘﺬﻛﻢ )ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﻟﻰ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﺡ«‪ :‬ﺑﺮﺳﻮﻟﻪ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﺑﻤﺤﻤﺪ ﻭ ﺁﻟﻪ‪ .‬ﻭ ﻓﻰ »ﻁ«‪ :‬ﺣﺘﻰ ﺍﻧﻘﺬﻛﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺮﺳﻮﻟﻪ‪ .‬ﻭ ﻓﻰ »ﻯ«‪:‬‬ ‫ﻓﺎﻧﻘﺬﻛﻢ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ﺑﺎﺑﻰ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﺎﻧﻘﺬﻛﻢ ﺍﷲ ﺑﻨﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪.‬‬ ‫ﺑﻨﺒﻴﻪ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ ،‬ﺑﻌﺪ ﺍﻟﻠﺘﻴﺎ ﻭ ﺍﻟﺘﻰ‪ ،‬ﻭ ﺑﻌﺪ ﺍﻥ ﻣﻨﻰ‬ ‫»ﺍﻟﻒ« ﻭ »ﺏ« ﻭ »ﻩ« ﻭ »ﻯ«‪ :‬ﻣﺎ ﻣﻨﻰ‪ .‬ﻣﻨﻰ ﺑﺒﻬﻢ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻰ ﺍﺑﺘﻠﻰ ﺑﺎﻟﺸﺠﻌﺎﻥ ﻣﻨﻬﻢ‪ .‬ﻭ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺑﻌﺪ ﺍﻟﻠﺘﻴﺎ ﻭ ﺍﻟﺘﻰ« ﺍﻯ ﺑﻌﺪ ﺍﻟﺸﺪﺍﺋﺪ ﻭ‬ ‫ﺍﻻﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﻪ‪.‬‬ ‫ﺑﺒﻬﻢ ﺍﻟﺮﺟﺎﻝ ﻭ ﺫﻭﺑﺎﻥ ﺍﻟﻌﺮﺏ ﻭ ﻣﺮﺩﻩ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫»ﺡ«‪ :‬ﻣﻜﺎﻥ »ﻭ ﻣﺮﺩﻩ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺑﻌﺪ ﻟﻔﻴﻒ ﻣﻦ ﺫﻭﺍﺋﺐ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﻣﺎ ﺍﺟﺘﻤﻊ ﻣﻦ ﺍﻋﺰﺍء ﺍﻟﻘﻮﻡ ﻭ ﺍﺷﺮﺍﻓﻬﻢ ﻣﻦ ﻗﺒﺎﺋﻞ ﺷﺘﻰ‪.‬‬ ‫ﻛﻠﻤﺎ ﺍﻭﻗﺪﻭﺍ‬ ‫»ﺏ« ﻭ »ﺝ« ﻭ »ﻯ«‪ :‬ﺣﺸﻮﺍ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﺍﺣﺸﻮﺍ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻭﻗﺪﻭﺍ‪.‬‬ ‫ﻧﺎﺭﺍ ﻟﻠﺤﺮﺏ ﺍﻃﻔﺎﻫﺎ ﺍﷲ‬ ‫ﺳﻮﺭﻩ ﺍﻟﻤﺎﺋﺪﻩ‪ :‬ﺍﻵﻳﻪ ‪ .64‬ﻭ ﻛﻠﻤﻪ »ﺍﻃﻔﺎﻫﺎ ﺍﷲ« ﻟﻴﺴﺖ ﻓﻰ »ﺡ« ﻭ »ﻯ«‪ ،.‬ﺍ ﻭ »ﺏ« ﻭ »ﺝ« ﻭ »ﺯ« ﻭ »ﻯ«‪ :‬ﻭ‪» .‬ﻉ«‪ :‬ﻭ ﻛﻠﻤﺎ‪ ،.‬ﻧﺠﻢ ﻗﺮﻥ ﺍﻟﻀﻼﻟﻪ‬ ‫»ﺏ«‪ :‬ﻟﻠﻀﻼﻝ‪» .‬ﺡ« ﻭ »ﻯ«‪ :‬ﻟﻠﻀﻼﻟﻪ‪» .‬ﺩ« ﻭ »ﺯ« ﻭ »ﻁ«‪ :‬ﻗﺮﻥ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭ ﻓﻰ ﺍﻟﺸﺎﻓﻰ‪ :‬ﻗﺮﻥ ﻟﻠﺸﻴﻄﺎﻥ‪» .‬ﻥ«‪ :‬ﻗﺮﻥ ﻟﻠﺸﻴﻄﺎﻥ‪» .‬ﻥ« ﺥ ﻝ‪ :‬ﻗﺮﻥ‬ ‫ﻣﻦ ﺍﻟﻀﻼﻟﻪ‪» .‬ﻉ«‪ :‬ﻧﺠﻢ ﻧﺎﺟﻢ ﺑﺎﻟﻀﻼﻝ‪ .‬ﻧﺠﻢ ﻗﺮﻥ ﺍﻯ ﻇﻬﺮﺕ ﺍﻟﻘﻮﻩ‪ .‬ﻭ ﻗﺮﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻯ ﻣﺘﺎﺑﻌﻴﻪ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۷‬‬

‫ﺍﻭ ﻓﻐﺮﺕ‬ ‫»ﺏ« ﻭ »ﺝ« ﻭ »ﺯ« ﻭ »ﻯ«‪ :‬ﻭ ﻓﻐﺮﺕ‪ ،‬ﻭ ﻓﻰ »ﺝ« ﻫﻜﺬﺍ‪ :‬ﻭ ﻓﻐﺰ ﻓﺎﻏﺮ‪ .‬ﻭ ﻓﻰ »ﺡ« ﻭ »ﻁ« ﻭ »ﻉ«‪ :‬ﻓﺎﻏﺮﻩ ﻟﻠﻤﺸﺮﻛﻴﻦ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺍﻥ ﺍﻟﻄﺎﺋﻔﻪ‬ ‫ﺍﻟﻌﺎﺩﻳﻪ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﺘﺤﺖ ﻓﺎﻫﺎ ﻟﻠﻬﺠﻮﻡ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ﻓﺎﻏﺮﻩ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻗﺬﻑ ﺍﺧﺎﻩ‬ ‫»ﺏ«‪ :‬ﺑﺎﺧﻴﻪ‪ .‬ﻭﺍﻟﻠﻬﻮﺍﺕ ﺟﻤﻊ ﻟﻬﺎﻩ ﻭ ﻫﻰ ﺍﻟﻠﺤﻤﻪ ﻓﻰ ﺍﻗﺼﻰ ﺳﻘﻒ ﺍﻟﻔﻢ‪.‬‬ ‫)ﻋﻠﻴﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ« ﻭ »ﺱ«‪.‬‬ ‫ﻓﻰ ﻟﻬﻮﺍﺗﻬﺎ‪ ،‬ﻓﻼ ﻳﻨﻜﻔﻰ ء‬ ‫ﺣﺘﻰ ﻳﻄﺎ ﺻﻤﺎﺧﻬﺎ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﺟﻨﺎﺣﻬﺎ‪» .‬ﺡ«‪ :‬ﺳﻤﺎﻛﻬﺎ‪ .‬ﻭﺍﻟﺼﻤﺎﺥ‪ :‬ﺍﻻﺫﻥ‪ ،‬ﻭﺍﻻﺧﻤﺺ‪ :‬ﻣﺎ ﻻ ﻳﺼﻴﺐ ﺍﻻﺭﺽ ﻣﻦ ﺑﺎﻃﻦ ﺍﻟﻘﺪﻡ ﻭ ﺭﺑﻤﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻘﺪﻡ ﻛﻠﻬﺎ‪ .‬ﺍﻯ ﻓﻼ‬ ‫ﻳﺮﺟﻊ ﺣﺘﻰ ﻳﻄﺎ ﻭ ﻳﺪﻭﺱ ﺁﺫﺍﻥ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺑﺒﺎﻃﻦ ﻗﺪﻣﻪ‪ .‬ﻭﺍﻟﺴﻤﺎﻙ‪ :‬ﺍﻟﻤﺮﺗﻔﻊ‪ ،‬ﺍﻯ ﻻ ﻳﺮﺟﻊ ﻓﻰ ﺍﻟﺤﺮﺏ ﺣﺘﻰ ﻳﻄﺎ ﺍﻋﻠﻰ ﻣﻦ ﻓﻴﻬﺎ ﻣﻤﻦ ﻳﻘﺎﺗﻠﻪ ﻭ‬ ‫ﻳﺒﺎﺭﺯﻩ ﺑﺎﺧﻤﺼﻪ‪.‬‬ ‫ﺑﺎﺧﺼﻤﻪ‪ ،‬ﻭ ﻳﺨﻤﺪ ﻟﻬﺒﻬﺎ ﺑﺤﺪ ﺳﻴﻔﻪ‬ ‫ﻫﻜﺬﺍ ﻓﻰ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ« ﻭ »ﻩ« ﻭ »ﻯ«‪ :‬ﺑﺤﺪﻩ‪ ،‬ﻭ ﻓﻰ »ﻭ« ﻭ »ﻁ« ﻭ ﺍﻟﺸﺎﻓﻰ‪ :‬ﻭ ﻳﻄﻔﻰ ﻋﺎﻳﺪﻩ ﻟﻬﺒﻬﺎ ﺑﺴﻴﻔﻪ‪ .‬ﻭ ﻓﻰ »ﻭ« ﺥ ﻝ ﻭ‬ ‫»ﻁ« ﺥ ﻝ‪ :‬ﻭ ﻳﺨﻤﺪ ﻟﻬﻴﺒﻬﺎ )»ﻁ« ﺥ ﻝ‪ :‬ﻟﻬﺒﻬﺎ( ﺑﺤﺪﻩ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻭ ﻳﺨﻤﺪ ﺣﺮ ﻟﻬﺒﻬﺎ ﺑﺤﺪﻩ‪ ،.‬ﻣﻜﺪﻭﺩﺍ )ﺩﻭﻭﺑﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻭ ﻳﺨﻤﺪ ﻟﻬﺒﻬﺎ ﺑﺤﺪﻩ ﻣﻜﻈﻮﻇﺎ ﻓﻰ ﻃﺎﻋﻪ ﺍﷲ ﻭ ﻃﺎﻋﻪ ﺭﺳﻮﻟﻪ ﻣﺸﻤﺮﺍ‪ ...‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻛﺪﻭﺩﺍ ﻣﻜﺎﻥ »ﻣﻜﺪﻭﺩﺍ«‪،‬‬ ‫ﻭ ﻫﻮ ﺑﻤﻌﻨﻰ ﻛﺜﻴﺮ ﺍﻟﻜﺪ ﻭﺍﻟﺠﻬﺪ ﻓﻰ ﺍﻻﻣﻮﺭ‪ .‬ﻭ ﺍﻟﻤﻜﻈﻮﻅ‪ :‬ﺍﻟﻤﻬﺘﻢ‪ ،‬ﻭﺍﻟﻤﻜﺪﻭﺩ‪ :‬ﻣﻦ ﺑﻠﻐﻪ ﺍﻟﺘﻌﺐ‪ ،‬ﻭ ﺍﻟﺪﻭﻭﺏ‪ :‬ﺍﻟﻤﺠﺪ ﻭﺍﻟﻤﺘﻌﺐ‪.‬‬ ‫ﻓﻰ ﺫﺍﺕ ﺍﷲ )ﻣﺠﺘﻬﺪﺍ ﻓﻰ ﺍﻣﺮ ﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ .‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻣﺠﺘﻬﺪﺍ« ﺍﻟﻰ »ﻭ ﺍﻧﺘﻢ« ﻻ ﻳﻮﺟﺪ ﻓﻰ »ﻯ« ﻭ »ﻁ« ﻭ »ﺡ« ﺍﻻ ﺍﻥ ﻓﻰ ﺍﻻﺧﻴﺮ ﻋﺒﺎﺭﻩ »ﻣﺸﻤﺮﺍ‬ ‫ﻧﺎﺻﺤﺎ« ﻣﻮﺟﻮﺩﻩ‪.‬‬ ‫ﻗﺮﻳﺒﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺳﻴﺪﺍ ﻓﻰ ﺍﻭﻟﻴﺎء ﺍﷲ‬ ‫»ﺩ« ﺥ ﻝ ﻭ »ﺯ«‪ :‬ﺳﻴﺪ ﺍﻭﻟﻴﺎء ﺍﷲ‪ ،.‬ﻣﺸﻤﺮﺍ ﻧﺎﺻﺤﺎ‬ ‫ﻣﺸﻤﺮﺍ ﺍﻯ ﻣﺠﺪﺍ‪ ،‬ﻭﺍﻟﻜﺪﺡ‪ :‬ﺍﻻﺟﺘﻬﺎﺩ ﻓﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺴﻌﻰ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۱۸‬‬

‫ﻣﺠﺪﺍ ﻛﺎﺩﺣﺎ‪) ،‬ﻻ ﺗﺎﺧﺬﻩ ﻓﻰ ﺍﷲ ﻟﻮﻣﻪ ﻻﺋﻢ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪.‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺑﻠﻬﻨﻴﻪ ﻭ ﺍﺩﻋﻮﻥ ﺁﻣﻨﻮﻥ )ﻓﺮﺣﻮﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪.‬ﻭ ﻓﻰ ﺭﻓﺎﻫﻴﻪ )ﻣﻦ ﺍﻟﻌﻴﺶ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪.‬‬ ‫ﻓﻜﻬﻮﻥ )ﺗﺎﻛﻠﻮﻥ ﺍﻟﻌﻔﻮ ﻭ ﺗﺸﺮﺑﻮﻥ ﺍﻟﺼﻔﻮ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ ،.‬ﺗﺘﺮﺑﺼﻮﻥ ﺑﻨﺎ ﺍﻟﺪﺍﻭﺋﺮ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺑﻠﻬﻨﻴﻪ ﺁﻣﻨﻮﻥ ﻭ ﺍﺩﻋﻮﻥ ﻓﺮﺣﻮﻥ ﺗﺘﻮﻛﻔﻮﻥ‪ ...‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺭﻓﻬﻴﻨﻪ ﻭ ﺭﻓﻐﻴﻨﻪ ﻭ ﺍﺩﻋﻮﻥ ﺁﻣﻨﻮﻥ ﺗﺘﻮﻛﻔﻮﻥ‪ ...‬ﻭ ﻓﻰ »ﺏ«‪:‬‬ ‫ﻭﺍﻧﺘﻢ ﻓﻰ ﺑﻠﻬﻨﻴﻪ ﻭ ﺍﺩﻋﻮﻥ ﺁﻣﻨﻮﻥ ﺣﺘﻰ ﺍﺫﺍ ﺍﺧﺘﺎﺭ ﺍﷲ‪ ،...‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﻭﺍﻧﺘﻢ ﻓﻰ ﺭﻓﺎﻫﻴﻪ ﻣﻦ ﺍﻟﻌﻴﺶ )»ﺯ«‪ :‬ﺭﻓﺎﻫﻪ ﺍﻟﻌﻴﺶ( ﻭ ﺍﺩﻋﻮﻥ ﻓﺎﻛﻬﻨﻮﻥ‬ ‫ﺁﻣﻨﻮﻥ ﺗﺘﺮﺑﺼﻮﻥ ﺑﻨﺎ ﺍﻟﺪﻭﺍﺋﺮ ﻭ ﺗﺘﻮﻛﻔﻮﻥ‪ ...‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺑﻠﻬﻨﻴﻪ ﻭ ﺍﺩﻋﻮﻥ ﻭ ﻓﻰ ﺭﻓﺎﻫﻴﻪ ﻓﻜﻬﻮﻥ ﺗﺎﻛﻠﻮﻥ ﺍﻟﻌﻔﻮ ﻭ ﺗﺸﺮﺑﻮﻥ ﺍﻟﺼﻔﻮ ﺗﺘﻮﻛﻔﻮﻥ‪...‬‬ ‫ﻭ ﻓﻰ »ﺡ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺭﻓﺎﻫﻴﻪ ﻭ ﺍﺩﻋﻮﻥ ﺁﻣﻨﻮﻥ ﺣﺘﻰ ﺍﺫﺍ ﺍﺧﺘﺎﺭ ﺍﷲ‪ ...‬ﻭ ﻓﻰ »ﻁ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺭﻓﺎﻫﻴﻪ ﻓﺎﻛﻬﻮﻥ ﺁﻣﻨﻮﻥ ﻭ ﺍﺩﻋﻮﻥ ﺣﺘﻰ ﺍﺫﺍ‬ ‫ﺍﺧﺘﺎﺭ ﺍﷲ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻓﻰ ﺭﻓﺎﻫﻴﻪ ﺁﻣﻨﻮﻥ ﻭ ﺍﺩﻋﻮﻥ ﺗﻮﻛﻔﻮﻥ‪ ...‬ﻭ ﻓﻰ »ﻉ« ﻣﻜﺪﻭﺩﺍ ﺩﻭﻭﺑﺎ ﻓﻰ ﺫﺍﺕ ﺍﷲ ﻋﺰﻭﺟﻞ ﻭ ﺍﻧﺘﻢ ﻭ ﺍﺩﻋﻮﻥ ﻓﻰ ﺭﻓﺎﻫﻴﻪ‬ ‫ﺁﻣﻨﻮﻥ ﺗﺘﻮﻛﻔﻮﻥ‪ ...‬ﻭ ﻗﻮﻟﻪ »ﺍﻟﻌﻔﻮ«‪ :‬ﺍﻟﺴﻬﻞ ﺍﻟﻬﻨﻴﻰ‪ .‬ﺑﻠﻬﻨﻴﻪ‪ :‬ﺳﻌﻪ ﻭ ﺭﻓﺎﻫﻴﻪ‪ ،‬ﺍﻟﻮﺍﺩﻉ‪ :‬ﺍﻟﺴﺎﻛﻦ‪ ،‬ﻭﺍﻟﻔﻜﻪ‪ :‬ﻃﻴﺐ ﺍﻟﻨﻔﺲ‪ .‬ﻭ ﺗﺘﻮﻛﻔﻮﻥ ﺍﻻﺧﺒﺎﺭ‪ ،‬ﻭ ﺗﻨﻜﺼﻮﻥ‬ ‫ﻋﻨﺪ‬ ‫»ﺝ«‪ :‬ﻋﻦ‪ .‬ﺗﻮﻛﻒ ﺍﻟﺨﺒﺮ‪ :‬ﺍﻧﺘﻈﺮ ﻇﻬﻮﺭﻩ‪.‬‬ ‫ﺍﻟﻨﺰﺍﻝ‪) ،‬ﻭ ﺗﻔﺮﻭﻥ ﻋﻨﺪ ﺍﻟﻘﺘﺎﻝ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﺗﻨﻜﺼﻮﻥ ﻋﻨﺪ ﺍﻟﻨﺰﺍﻝ ﻋﻠﻰ ﺍﻻﻋﻘﺎﺏ ﺣﺘﻰ ﺍﻗﺎﻡ ﺍﷲ ﺑﻤﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ ﻓﻠﻤﺎ ﺍﺧﺘﺎﺭ‪...‬‬ ‫ﻭ ﻓﻰ »ﺯ«‪ :‬ﺗﻔﺮﻭﻥ ﻣﻦ ﺍﻟﻘﺘﺎﻝ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺗﻨﻜﺼﻮﻥ ﻋﻨﺪ ﺍﻟﻨﺰﺍﻝ ﻭ ﺗﺮﻣﻘﻮﻥ ﻣﺎ ﻳﺼﻴﺮ ﺍﻟﻴﻪ ﺍﻟﺤﺎﻝ ﺣﺘﻰ ﺍﺧﺘﺎﺭ‪...‬‬ ‫ﻣﺎ ﺍﻇﻬﺮﻩ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻭﻓﺎﻩ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﻪ‬ ‫ﻓﻠﻤﺎ ﺍﺧﺘﺎﺭ ﺍﷲ ﻟﻨﺒﻴﻪ ﺩﺍﺭ ﺍﻧﺒﻴﺎﺋﻪ )ﻭ ﻣﺎﻭﻯ ﺍﺻﻔﻴﺎﺋﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺏ« ﻭ »ﺝ«‪ .‬ﻭ ﻓﻰ »ﻩ«‪» .‬ﻉ«‪ :‬ﻣﺤﻞ ﺍﺻﻔﻴﺎﺋﻪ‪» .‬ﺡ«‪ ...:‬ﺩﺍﺭ ﺍﻭﻟﻴﺎﺋﻪ ﻭ ﻣﺤﻞ ﺍﻧﺒﻴﺎﺋﻪ ﻇﻬﺮﺕ ﺣﺴﻜﻪ ﺍﻟﻨﻔﺎﻕ‪» .‬ﻯ«‪ :‬ﻓﻠﻤﺎ ﺍﺧﺘﺎﺭ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﺮﺳﻮﻟﻪ ﻣﺎ ﻋﻨﺪﻩ ﻟﺮﺳﻠﻪ ﻇﻬﺮﺕ ﺣﺴﻜﻪ ﺍﻟﻨﻔﺎﻕ‪» .‬ﺱ«‪ :‬ﻓﻠﻤﺎ ﺍﺧﺘﺎﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﺮﺳﻮﻟﻪ ﺩﺍﺭ ﺍﻭﻟﻴﺎﺋﻪ‪ ،‬ﻧﻄﻖ ﻛﺎﻇﻢ ﻭ ﻧﺒﻎ‪...‬‬ ‫)ﻭ ﺍﺗﻢ ﻋﻠﻴﻪ ﻣﺎ ﻭﻋﺪﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ«‪ .‬ﻭ ﻓﻰ ﺍﻟﺸﺎﻓﻰ‪ :‬ﺣﺘﻰ ﺍﺫﺍ ﺍﺧﺘﺎﺭ ﺍﷲ ﻟﻨﺒﻴﻪ ﺩﺍﺭ ﺍﻧﺒﻴﺎﺋﻪ ﻇﻬﺮﺕ ﺣﺴﻴﻜﻪ ﺍﻟﻨﻔﺎﻕ‪ ،.‬ﻇﻬﺮﺕ ﻓﻴﻜﻢ ﺣﺴﻴﻜﻪ ﺍﻟﻨﻔﺎﻕ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻇﻬﺮ ﻓﻴﻜﻢ ﺣﺴﻜﻪ ﺍﻟﻨﻔﺎﻕ‪» .‬ﺡ« ﻭ »ﻁ« ﻭ »ﻯ« ﻭ »ﻉ«‪ :‬ﻇﻬﺮﺕ ﺣﺴﻜﻪ ﺍﻟﻨﻔﺎﻕ‪ .‬ﻭﺍﻟﺤﺴﻴﻜﻪ ﻭﺍﻟﺤﺴﻜﻪ ﻛﻼﻫﻤﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻌﺪﺍﻭﻩ‬ ‫ﻭﺍﻟﺤﻘﺪ‪ ،‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﺧﻠﻪ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﺨﻠﻪ‪ :‬ﺍﻟﺒﻘﻴﻪ‪.‬ﻭ ﺳﻤﻞ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ«‪ :‬ﺍﻧﺴﻤﻞ‪» ،‬ﺯ«‪ :‬ﺍﺳﻤﻞ‪» :‬ﺡ« ﺍﺳﺘﻬﺘﻚ‪ .‬ﺳﻤﻞ ﺍﻟﺜﻮﺏ‪ :‬ﺑﻠﻰ‪ .‬ﻭ ﺍﺳﺘﻬﺘﻚ ﺍﻯ ﻫﺘﻚ ﺳﺘﺮﻩ ﻣﻦ ﻏﻴﺮ ﻣﺒﺎﻻﻩ‪.‬‬ ‫ﺟﻠﺒﺎﺏ ﺍﻟﺪﻳﻦ )ﻭ ﺍﺧﻠﻖ ﺛﻮﺑﻪ ﻭ ﻧﺤﻞ ﻋﻈﻤﻪ ﻭ ﺍﻭﺩﺕ ﺭﻣﺘﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﻯ«‪ ،‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﺍﻧﺴﻤﻞ ﺟﻠﺒﺎﺏ ﺍﻟﺪﻳﻦ ﻭ ﺍﺧﻠﻖ ﻋﻬﺪﻩ ﻭ ﺍﻧﺘﻘﺾ ﻋﻘﺪﻩ ﻭ ﻧﻄﻖ ﻛﺎﻇﻢ ﻭ ﻧﺒﻎ ﺧﺎﻣﻞ ﻭ ﻫﺪﺭ‪ ...‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ‬ ‫ﺳﻤﻞ ﺟﻠﺒﺎﺏ ﺍﻻﺳﻼﻡ ﻭ ﺍﺧﻠﻮﻟﻖ ﺛﻮﺑﻪ ﻭ ﻧﺤﻞ ﻋﻈﻤﻪ ﻭ ﺍﺭﺗﺚ ﺩﻣﻴﻤﻪ‪ .‬ﺍﻭﺩﺕ ﺭﻣﺘﻪ‪ :‬ﺍﻯ ﻫﻠﻜﺖ ﻣﺎ ﺑﻠﻰ ﻣﻦ ﻋﻈﺎﻣﻪ‪.‬ﻭ ﻧﻄﻖ ﻛﺎﻇﻢ ﺍﻟﻐﺎﻭﻳﻦ ﻭ ﻧﺒﻎ‬ ‫ﺧﺎﻣﻞ ﺍﻻﻗﻠﻴﻦ‬ ‫»ﺍﻟﻒ« ﻭ »ﻯ«‪ :‬ﻭ ﻇﻬﺮ ﻧﺎﺑﻎ ﻭ ﻧﺒﻎ ﺧﺎﻣﻞ ﻭ ﻧﻄﻖ ﻛﺎﻇﻢ ﻭ ﻫﺪﺭ‪ ...‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻭ ﺳﻤﻞ ﺟﻠﺒﺎﺏ ﺍﻻﺳﻼﻡ ﻓﻨﻄﻖ ﻛﺎﻇﻢ ﻭ ﻧﺒﻎ ﺧﺎﻣﻞ ﻭ ﻫﺪﺭ‪ ...‬ﻭ ﻓﻰ‬ ‫»ﻉ«‪ :‬ﻭ ﻧﻄﻖ ﻛﺎﻇﻢ ﻭ ﻧﺒﻎ ﺧﺎﻣﻞ‪ .‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﺯ« ﻭ »ﺡ« ﻭ »ﻁ«‪ :‬ﺧﺎﻣﻞ ﺍﻻﻓﻠﻴﻦ ﻭ ﻫﺪﺭ‪ ...‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻭ ﻧﺒﻊ ﺟﺎﻫﻞ ﻭ ﺍﻃﻠﻊ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺭﺟﺴﻪ ﻓﻰ ﻣﻐﺮﺯﻩ‪ .‬ﻭ ﻓﻰ ﺍﻟﺸﺎﻓﻰ‪ :‬ﺧﺎﻣﻞ ﺍﻻﻓﻜﻴﻦ‪ .‬ﻧﺒﻎ ﺧﺎﻣﻞ‪ :‬ﺍﻯ ﻇﻬﺮ ﻭ ﻃﻠﻊ ﻣﻦ ﻛﺎﻥ ﻭﺿﻴﻌﺎ ﻻﻳﻌﺮﻑ‪.‬ﻭ ﻫﺪﺭ ﻓﻨﻴﻖ ﺍﻟﻤﺒﻄﻠﻴﻦ‪.‬‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻉ«‪ :‬ﺍﻟﺒﺎﻃﻞ‪» .‬ﺝ«‪ :‬ﺍﻟﻜﻔﺮ‪ .‬ﻭﺍﻟﻔﻨﻴﻖ‪ :‬ﺍﻟﻔﺤﻞ ﻣﻦ ﺍﻻﺑﻞ‪ .‬ﻭﺍﻟﻬﺪﻳﺮ‪ :‬ﺗﺮﺩﻳﺪ ﺍﻟﺼﻮﺕ ﻓﻰ ﺍﻟﺤﻨﺠﺮﻩ‪.‬‬ ‫ﻓﺨﻄﺮ‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻩ« ﻭ »ﺡ« ﻭ »ﻉ«‪ :‬ﻳﺨﻄﺮ‪» .‬ﻯ«‪ :‬ﻳﻬﺪﺭ‪ .‬ﻭ ﻳﺨﻄﺮ ﺑﻤﻌﻨﻰ ﻳﺘﺒﺨﺘﺮ‪.‬‬ ‫ﻓﻰ ﻋﺮﺻﺎﺗﻜﻢ‪ .‬ﻭ ﺍﻃﻠﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺭﺍﺳﻪ ﻣﻦ ﻣﻐﺮﺯﻩ‬ ‫»ﺍﻟﻒ«‪ :‬ﻣﻌﺮﺳﻪ ﺻﺎﺭﺧﺎ ﺑﻜﻢ ﻓﺎﻟﻔﺎﻛﻢ ﻏﻀﺎﺑﺎ‪ ...‬ﻭ ﻓﻰ »ﻩ« ﻭ »ﻭ« ﻭ »ﻁ« ﻭ »ﺱ«‪ :‬ﺻﺎﺭﺧﺎ ﺑﻜﻢ‪» .‬ﻯ«‪ :‬ﻣﺼﺮﻋﻪ‪» .‬ﻉ«‪ :‬ﻓﺎﻃﻠﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺭﺍﺳﻪ ﻣﻦ‬ ‫ﻣﻐﺮﺳﻪ ﺻﺎﺭﺧﺎ ﺑﻜﻢ‪ ،‬ﻓﻮﺟﺪﻛﻢ ﻟﺪﻋﻮﺗﻪ‪ ...‬ﻭﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻤﻐﺮﺯ‪ :‬ﺍﻟﻤﻜﻤﻦ‪ ،‬ﻭ ﻣﻦ ﺍﻟﻤﻌﺮﺱ‪ :‬ﻣﺤﻞ ﺍﻻﺳﺘﺮﺍﺣﻪ‪ ،‬ﻭ ﻣﻦ ﺍﻟﻤﺼﺮﻉ‪ :‬ﺍﻧﻪ ﻟﻤﺎ ﺗﻮﻓﻰ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻗﺎﻡ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻣﺼﺮﻋﻪ ﺑﻌﺪ ﻣﺎ ﺻﺮﻉ ﺑﺒﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪.‬‬ ‫ﻫﺎﺗﻔﺎ ﺑﻜﻢ‪) .‬ﻓﺪﻋﺎﻛﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻭ« ﻭ »ﻁ« ﻭﺍﻟﺸﺎﻓﻰ‪.‬‬ ‫ﻓﺎﻟﻔﺎﻛﻢ ﻟﺪﻋﻮﺗﻪ‬ ‫»ﺏ« ﻭ »ﺝ« ﻭ »ﺡ« ﻭ »ﺱ«‪ :‬ﻓﻮﺟﺪﻛﻢ ﻟﺪﻋﺎﺋﻪ‪» .‬ﻯ«‪ :‬ﻓﺎﻟﻔﺎﻛﻢ ﻟﺪﻋﺎﺋﻪ‪» .‬ﻩ«‪ :‬ﻓﺎﻟﻔﺎﻛﻢ ﻟﺪﻋﻮﺗﻪ ﻣﺼﻴﺨﻴﻦ‪» .‬ﺡ«‪ :‬ﻓﺎﻟﻔﺎﻛﻢ ﻟﺪﻋﻮﺗﻪ ﻣﺠﻴﺒﻴﻦ‪.‬‬ ‫ﻭﺍﻟﻬﺘﺎﻑ‪ :‬ﺍﻟﺼﻴﺎﺡ‪ ،‬ﻭﺍﻟﻔﺎﻛﻢ ﺍﻯ ﻭﺟﺪﻛﻢ‪ .‬ﻭﺍﻻﺻﺎﺧﻪ‪ :‬ﺍﻻﺳﺘﻤﺎﻉ‪.‬‬ ‫ﻣﺴﺘﺠﻴﺒﻴﻦ ﻭ ﻟﻠﻐﺮﻩ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻟﻠﻌﺰﻩ‪» .‬ﻯ«‪ :‬ﻟﻐﺮﻭﺭﻩ‪» .‬ﺡ«‪ :‬ﻭ ﻟﻌﺰﻣﻪ ﻣﺘﻄﺎﻭﻟﻴﻦ‪» .‬ﺱ« ﻭ »ﻥ« ﻭ »ﻉ«‪ :‬ﻭ ﻟﻠﻐﺮﻩ ﻣﻼﺣﻈﻴﻦ‪.‬‬ ‫ﻓﻴﻪ ﻣﻼﺣﻈﻴﻦ‪.‬‬ ‫ﺛﻢ ﺍﺳﺘﻨﻬﻀﻜﻢ ﻓﻮﺟﺪﻛﻢ )ﻧﺎﻫﻀﻴﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺯ«‪.‬‬ ‫ﺧﻔﺎﻓﺎ ﻭ ﺍﺣﻤﺸﻜﻢ‬ ‫»ﺏ«‪ :‬ﺍﺟﻤﺸﻜﻢ‪» .‬ﺩ«‪ :‬ﺍﺣﺸﻤﻜﻢ‪» .‬ﻯ«‪ :‬ﺍﺣﺜﻜﻢ‪» .‬ﺱ«‪ :‬ﺍﺣﻤﻜﺴﻢ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻏﻀﺒﺎﻧﺎ‪ ،‬ﻣﻜﺎﻥ »ﻏﻀﺎﺑﺎ«‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﻓﻮﺟﺪﻛﻢ ﻏﻀﺎﺑﺎ‪ .‬ﻭ ﻓﻰ‬ ‫»ﻉ«‪ :‬ﻭ ﺍﺳﺘﻨﻬﻀﻜﻢ ﻓﻮﺟﺪﻛﻢ ﺍﻟﻴﻪ ﺳﺮﺍﻋﺎ ﻭ ﺍﺣﻤﺸﻜﻢ ﻓﺎﻟﻔﺎﻛﻢ ﻟﺪﻋﻮﺗﻪ ﻏﻀﺎﺑﺎ‪ .‬ﻭ ﺍﺣﻤﺸﻜﻢ ﺍﻯ ﺍﻏﻀﺒﻜﻢ‪.‬‬ ‫ﻓﺎﻟﻔﺎﻛﻢ‬ ‫ﻏﻀﺎﺑﺎ‪ ،‬ﻓﻮﺳﻤﺘﻢ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ«‪ :‬ﻓﺨﻄﻤﺘﻢ‪» .‬ﺱ«‪ :‬ﻓﺎﺳﻤﺘﻢ‪.‬‬ ‫ﻏﻴﺮ ﺍﺑﻠﻜﻢ ﻭ ﺍﻭﺭﺩﺗﻤﻮﻫﺎ‬ ‫»ﺩ« ﻭ »ﺡ« ﻭ »ﻯ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﻭﺭﺩﺗﻢ‪» .‬ﺩ« ﺥ ﻝ ﻭ »ﻭ« ﻭ »ﺯ« ﻭ »ﻁ« ﻭ »ﻉ«‪ :‬ﺍﻭﺭﺩﺗﻢ‪.‬‬ ‫ﻏﻴﺮ ﺷﺮﺑﻜﻢ‪.‬‬ ‫»ﺝ« ﻭ »ﻯ«‪ :‬ﺷﺮﺑﺎ ﻟﻴﺲ ﻟﻜﻢ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﻏﻴﺮ ﻣﺸﺮﺑﻜﻢ‪.‬‬ ‫ﻫﺬﺍ ﻭﺍﻟﻌﻬﺪ ﻗﺮﻳﺐ ﻭﺍﻟﻜﻠﻢ ﺭﺣﻴﺐ ﻭﺍﻟﺠﺮﺡ ﻟﻤﺎ ﻳﻨﺪﻣﻞ ﻭ ﺍﻟﺮﺳﻮﻝ ﻟﻤﺎ ﻳﻘﺒﺮ‪ .‬ﻭ ﺍﻟﻜﻠﻢ ﺭﺣﻴﺐ ﺍﻯ ﺍﻟﺠﺮﺡ ﻭﺍﺳﻊ‪ ،‬ﻭ ﻟﻤﺎ ﻳﻨﺪﻣﻞ ﺍﻯ ﻟﻢ ﻳﺼﻠﺢ ﺑﻌﺪ‪.‬‬ ‫ﺑﺪﺍ ﺭﺍ »ﺏ« ﺥ ﻝ ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﺍﻧﻤﺎ‪» .‬ﺩ« ﻭ »ﺯ«‪ :‬ﺍﺑﺘﺪﺍﺭﺍ‪» .‬ﺡ«‪ :‬ﺣﺬﺭﺍ‪» .‬ﻉ«‪ :‬ﺍﻧﺬﺍﺭﺍ‪ .‬ﻭﺍﻟﺒﺪﺍﺭ ﺍﻯ ﺍﻻﺳﺮﺍﻉ‪ .‬ﻭ ﻓﻰ »ﻭ« ﻭ »ﻁ«‪ :‬ﺑﻤﺎﺫﺍ ﺯﻋﺘﻢ‪ ...‬ﻭ ﻓﻰ‬ ‫»ﺱ«‪ :‬ﻭ ﺍﻟﺮﺳﻮﻝ ﻟﻤﺎ ﻳﻘﺒﺮ ﺑﺪﺍﺭ‪ ،‬ﺍﺯﻋﻤﺘﻢ ﺧﻮﻑ ﺍﻟﻔﺘﻨﻪ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭﺭﺩﺗﻢ ﺷﺮﺍﺑﺎ ﻟﻴﺲ ﻟﻜﻢ ﺑﺪﺍﺭﺍ‪ ،‬ﻭ ﺯﻋﻤﺘﻢ ﺧﻮﻑ ﺍﻟﻔﺘﻨﻪ‪ ،‬ﺍﻻ ﻓﻰ ﺍﻟﻔﺘﻨﻪ ﺳﻘﻄﻮﺍ ﻭ‬ ‫ﺍﻥ ﺟﻬﻨﻢ ﻟﻤﺤﻴﻄﻪ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻫﺬﺍ ﻭﺍﻟﻌﻬﺪ ﻗﺮﻳﺐ ﻭﺍﻟﻜﻠﻢ ﺭﺣﻴﺐ ﻭﺍﻟﺠﺮﺡ ﻟﻤﺎ ﻳﻨﺪﻣﻞ ﻭﺍﻟﺮﺳﻮﻝ ﻟﻢ ﻳﻘﺒﺮ‪ ،‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ‪...‬‬ ‫ﺯﻋﻤﺘﻢ ﺧﻮﻑ ﺍﻟﻔﺘﻨﻪ! ﺍﻻ ﻓﻰ ﺍﻟﻔﺘﻨﻪ ﺳﻘﻄﻮﺍ‪ ،‬ﻭ ﺍﻥ ﺟﻬﻨﻢ ﻟﻤﺤﻴﻄﻪ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺘﻮﺑﻪ‪ :‬ﺍﻵﻳﻪ ‪.49‬‬ ‫ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ ﻭ ﻛﻴﻒ ﺑﻜﻢ ﻭ ﺍﻧﻰ ﺗﻮﻓﻜﻮﻥ؟! ﻭ ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ‪.‬‬ ‫ﺍﻣﻮﺭﻩ ﻇﺎﻫﺮﻩ ﻭ ﺍﺣﻜﺎﻣﻪ ﺯﺍﻫﺮﻩ ﻭ ﺍﻋﻼﻣﻪ ﺑﺎﻫﺮﻩ ﻭ ﺯﻭﺍﺟﺮﻩ ﻻﺋﺤﻪ ﻭ ﺍﻭﺍﻣﺮﻩ ﻭﺍﺿﺤﻪ ﻗﺪ ﺧﻠﻔﺘﻤﻮﻩ ﻭ ﺭﺍء ﻇﻬﻮﺭﻛﻢ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻫﻜﺬﺍ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﻭ« ﻭ »ﺡ« ﻭ »ﻁ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ‬ ‫)»ﻭ«‪ :‬ﻓﻴﻜﻢ‪» ،‬ﺡ«‪ :‬ﺑﻜﻢ( ﻭﺍﻧﻰ ﺑﻜﻢ )»ﺡ«‪ :‬ﻟﻜﻢ( ﻭ ﺍﻧﻰ ﺗﻮﻓﻜﻮﻥ ﻭ )»ﺏ« ﻭ »ﻭ«‪ :‬ﻫﺬﺍ( ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ )»ﺏ«‪ :‬ﻭ( ﺯﻭﺍﺟﺮﻩ ﺑﻴﻨﻪ ﻭ‬ ‫ﺷﻮﺍﻫﺪﻩ ﻻﺋﺤﻪ ﻭ ﺍﻭﺍﻣﺮﻩ ﻭﺍﺿﺤﻪ‪ .‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ ﻭ ﻛﻴﻒ ﺑﻜﻢ ﻭ ﺍﻧﻰ ﺗﻮﻓﻜﻮﻥ ﻭ ﻛﺘﺎﺏ ﺍﷲ ﺟﻞ ﻭ ﻋﺰ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ ﻗﺎﺋﻤﻪ ﻓﺮﺍﺋﻀﻪ‬ ‫ﻭﺍﺿﺤﻪ ﺩﻻﺋﻠﻪ ﻧﻴﺮﻩ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﺯﻭﺍﺟﺮﻩ ﻭﺍﺿﺤﻪ ﻭ ﺍﻭﺍﻣﺮﻩ ﻻﺋﺤﻪ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ‪ ،‬ﺯﻭﺍﺟﺮﻩ ﻇﺎﻫﺮﻩ ﻭ ﺍﻭﺍﻣﺮﻩ ﻻﺋﺤﻪ ﻭ ﺩﻻﺋﻠﻪ‬ ‫ﻭﺍﺿﺤﻪ ﺍﺭﻏﺒﻪ ﻋﻨﻪ؟! ﻓﺒﺌﺲ ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ‪ ...‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻫﺬﺍ ﻭ ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ‪ ،‬ﺯﻭﺍﺟﺮﻩ ﺑﻴﻨﻪ ﻭ ﺍﻭﺍﻣﺮﻩ ﻻﺋﺤﻪ ﺭﻏﺒﻪ ﻋﻨﻪ ﺑﺌﺲ ﻟﻠﻈﺎﻟﻤﻴﻦ‬ ‫ﺑﺪﻻ‪ .‬ﺍﻻ ﻭ ﻣﻦ ﻳﺒﺘﻎ‪ ...‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺗﻔﺎﻭﺕ ﻟﻴﺲ ﺑﺎﻟﻴﺴﻴﺮ ﻫﻜﺬﺍ‪ :‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ ﻭ ﺍﻳﻦ ﺑﻜﻢ ﻭ ﺍﻧﻰ ﺗﻮﻓﻜﻮﻥ ﻭ ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ؟ ﺯﻭﺍﺟﺮﻩ‬ ‫ﻻﺋﺤﻪ ﻭ ﺍﻭﺍﻣﺮﻩ ﻻﻣﺤﻪ ﻭ ﺩﻻﺋﻠﻪ ﻭﺍﺿﺤﻪ ﻭ ﺍﻋﻼﻣﻪ ﺑﻴﻨﻪ ﻭ ﻗﺪ ﺧﻠﻔﺘﻤﻮﻩ ﺭﻏﺒﻪ ﻋﻨﻪ ﻓﺌﺒﺲ ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ ﺛﻢ ﻟﻢ ﺗﻠﺒﺜﻮﺍ‪ ،...‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ ﻭ‬ ‫ﺍﻳﻦ ﺑﻜﻢ ﻭ ﺍﻧﻰ ﺗﻮﻓﻜﻮﻥ ﻭ ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ‪ ،‬ﺯﻭﺍﺟﺮﻩ ﻗﺎﻫﺮﻩ ﻭ ﺍﻭﺍﻣﺮﻩ ﻻﺋﺤﻪ ﻭ ﺍﺩﻟﺘﻪ ﻭﺍﺿﺤﻪ ﻭ ﺍﻋﻼﻣﻪ ﺑﻴﻨﻪ‪ .‬ﺍﺭﻏﺒﻪ ﻭ ﻳﺤﻜﻢ ﻋﻨﻪ؟ ﺑﺌﺲ‬ ‫ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ‪ ،‬ﺛﻢ ﻟﻢ ﺗﺮﻳﺜﻮﺍ ﺑﻌﺪ ﺍﺟﺘﻬﺎﺩ ﺍﻻ ﺭﻳﺜﻤﺎ ﺳﻜﻨﺖ ﻧﻔﺮﺗﻬﺎ ﻭ ﺍﺳﻠﺲ ﻗﻴﺎﺩﻫﺎ‪ ...‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ ﻭ ﺍﻳﻦ ﺑﻜﻢ ﻭ ﺍﻧﻰ ﺗﻮﻓﻜﻮﻥ ﻭ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ ﺷﺮﺍﺋﻌﻪ ﻭﺍﺿﺤﻪ ﻭ ﺯﻭﺍﺟﺮﻩ ﻭ ﺍﻭﺍﻣﺮﻩ ﻻﺋﺤﻪ ﺭﻏﺒﻪ ﻋﻨﻪ ﺍﻟﻰ ﻣﺎ ﺳﻮﺍﻩ ﺑﺌﺲ ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ‪ ...‬ﻭ ﻗﺪ ﺍﻭﺭﺩ ﺍﻻﻳﻪ ﺍﻟﻤﺒﺎﺭﻛﻪ ﻣﻦ ﺳﻮﺭﻩ ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ »ﻭ ﻣﻦ ﻳﺒﺘﻎ‪ «..‬ﻓﻰ »ﺍﻟﻒ« ﺑﻌﺪ ﻗﻮﻟﻪ »ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ« ﺑﻌﺪ ﺻﻔﺤﻪ‪.‬‬ ‫ﺍﺭﻏﺒﻪ )ﻭﻳﺤﻜﻢ( ]ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ .‬ﻋﻨﻪ ﺗﺮﻳﺪﻭﻥ [ »ﺏ« ﻭ »ﺯ«‪ :‬ﺗﺪﺑﺮﻭﻥ‪ .‬ﺍﻡ ﺑﻐﻴﺮﻩ ﺗﺤﻜﻤﻮﻥ؟ ﺑﺌﺲ ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﻜﻬﻒ‪ :‬ﺍﻻﻳﻪ ‪ .50‬ﻭ ﻣﻦ ﻳﺒﺘﻎ ﻏﻴﺮ ﺍﻻﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭ ﻫﻮ ﻓﻰ ﺍﻻﺧﺮﻩ ﻣﻦ ﺍﻟﺨﺎﺳﺮﻳﻦ‪.‬‬ ‫ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﻪ ‪ .85‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﺍﻻ ﻭ ﻣﻦ ﻳﺒﺘﻎ‪ ...‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪» :‬ﻓﻬﻴﻬﺎﺕ ﻣﻨﻜﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﺱ«‪.‬‬ ‫ﺛﻢ ﻟﻢ ﺗﻠﺒﺜﻮﺍ ﺍﻻ ﺭﻳﺚ‬ ‫»ﻯ«‪ :‬ﺭﻳﺜﻤﺎ‪» .‬ﺝ«‪ :‬ﻫﺬﺍ ﺛﻢ ﻟﻢ ﺗﺒﺮﺣﻮﺍ ﺭﻳﺜﺎ‪ ،‬ﻭ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﺬﺍ ﻭ ﻟﻢ ﻳﺮﻳﺜﻮﺍ ﺍﺧﺘﻬﺎ ﺍﻻ ﺭﻳﺚ‪» .‬ﻉ«‪ :‬ﻫﺬﺍ ﻭ ﻟﻢ ﺗﻠﺒﺜﻮﺍ ﺑﻌﺪ ﺍﺧﺘﻬﺎ ﺍﻻ ﺭﻳﺚ ﺳﻜﻮﺗﻰ‬ ‫ﺣﺘﻰ ﻧﻔﺮ ﻧﻬﺎﺩﻫﺎ ﻭ ﺳﻠﺲ ﻗﻴﺎﺩﻫﺎ‪ .‬ﻭﺍﻟﺮﻳﺚ ﻫﻮ ﺍﻟﺤﺪ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭ ﺑﻤﻌﻨﻰ ﺍﻻﺑﻄﺎء ﺍﻳﻀﺎ‪ .‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻫﺬﺍ ﺛﻢ ﻟﻢ ﻳﺮﻳﺜﻮﺍ‪ .‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺛﻢ‬ ‫ﻟﻢ ﺗﻠﺒﺜﻮﺍ‪ «...‬ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭ ﻭﺧﺰ ﺍﻟﺴﻨﺎﻥ ﻓﻰ ﺍﻟﺤﺸﺎ« ﻟﻴﺴﺖ ﻓﻰ »ﺡ«‪ .‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺛﻢ ﺍﺧﺬﺗﻢ‪ «...‬ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫»ﻓﻰ ﺍﻟﺤﺸﺎ« ﻟﻴﺴﺖ ﻓﻰ »ﻯ«‪ .‬ﺍﻥ ﺗﺴﻜﻦ ﻧﻔﺮﺗﻬﺎ‬ ‫»ﻩ«‪ :‬ﺛﻢ ﻟﻢ ﺗﺮﻳﺜﻮﺍ ﺑﻌﺪ ﺍﺟﺘﻬﺎﺩ ﺍﻻ ﺭﻳﺜﻤﺎ ﺳﻜﻨﺖ ﻧﻔﺮﺗﻬﺎ‪ ،‬ﻭ ﺍﺳﻠﺲ ﻗﻴﺎﺩﻫﺎ‪» .‬ﻁ«‪ :‬ﺍﻥ ﺗﺴﻜﻦ ﻧﻔﺲ ﻧﻐﺮﺗﻬﺎ ﺗﺴﺮﻭﻥ ﺣﺴﻮﺍ‪ ...‬ﻭ ﻧﻔﺮﺗﻬﺎ ﺍﻯ ﻋﺪﻡ‬ ‫ﺍﻧﻘﻴﺎﺩﻫﺎ‪ .‬ﻭ ﺍﺳﻠﺲ ﻗﻴﺎﺩﻫﺎ ﺍﻯ ﺳﻬﻞ ﺍﻣﺮﻫﺎ ﻭ ﻫﺎﻥ ﺻﻌﺒﻬﺎ‪ .‬ﻭ ﻳﺴﻠﺲ ﻗﻴﺎﺩﻫﺎ‪) ،‬ﺛﻢ ﺍﺧﺬﺗﻢ‬ ‫ﺗﻮﺭﻭﻥ ﻭﻗﺪﺗﻬﺎ ﻭ ﺗﻬﻴﺠﻮﻥ ﺟﻤﺮﺗﻬﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ«‪) .‬ﻭ ﺗﺴﺘﺠﻴﺒﻮﻥ ﻟﻬﺘﺎﻑ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻐﻮﻯ ﻭ ﺍﻃﻔﺎء ﺍﻧﻮﺍﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺠﻠﻰ ﻭ ﺍﻫﻤﺎﻝ‬ ‫»ﺩ« ﺥ ﻝ ﻭ »ﺯ«‪ :‬ﺍﻫﻤﺎﺩ‪ .‬ﺍﻫﻤﺎﺩ ﺍﻟﻨﺎﺭ‪ :‬ﺍﻃﻔﺎﻭﻫﺎ ﺑﺎﻟﻜﻠﻴﻪ‪ .‬ﺳﻨﻦ ﻟﻨﺒﻰ ﺍﻟﺼﻔﻰ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﺸﺮﺑﻮﻥ ﺣﺴﻮﺍ ﻓﻰ ﺍﺭﺗﻐﺎء‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻁ«‪ :‬ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﺗﺴﺮﻭﻥ ﺣﺴﻮﺍ ﻓﻰ ﺍﺭﺗﻐﺎء‪») .‬ﺍﻟﻒ«‪ :‬ﺑﺎﺭﺗﻐﺎء(‪» .‬ﻉ«‪ :‬ﻳﺴﺮﻭﻥ ﺣﺴﻮﺍ ﻓﻰ ﺍﺭﺗﻐﺎء‪» .‬ﺏ«‪ :‬ﺛﻢ ﻟﻢ ﺗﺮﻳﺜﻮﺍ ﺍﻻ ﺭﻳﺚ ﺍﻥ‬ ‫ﺗﺴﻜﻦ ﻧﻐﺮﺗﻬﺎ ﺗﺸﺮﺑﻮﻥ ﺣﺴﻮﺍ ﻭ ﺗﺴﺮﻭﻥ ﻓﻰ ﺍﺭﺗﻐﺎء‪» .‬ﻥ«‪ :‬ﻭ ﺗﺸﺮﺑﻮﻥ‪ ...‬ﻭ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺗﺴﺮﻭﻥ ﺣﺴﻮﺍ ﻓﻰ ﺍﻻﺭﺗﻐﺎء« ﻣﺜﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺗﻈﻬﺮﻭﻥ‬ ‫ﺧﻼﻑ ﻣﺎ ﺗﻀﻤﺮﻭﻥ‪ .‬ﻭﺍﻻﺭﺗﻐﺎء‪ :‬ﺷﺮﺏ ﺭﻏﻮﻩ ﺍﻟﻠﺒﻦ‪ ،‬ﻭ ﺍﺻﻠﻪ‪ :‬ﺍﻟﺮﺟﻞ ﻳﻮﺗﻰ ﺑﺎﻟﻠﺒﻦ ﻓﻴﻈﻬﺮ ﺍﻧﻪ ﻳﺮﻳﺪ ﺍﻟﺮﻏﻮﻩ ﺧﺼﺎﻩ ﻓﻴﺸﺮﺑﻬﺎ ﻭ ﻣﻊ ﺫﻟﻚ ﻳﺤﺴﻮ ﻣﻦ‬ ‫ﺍﻟﻠﺒﻦ ﺳﺮﺍ‪) .‬ﻭ ﺗﻤﺸﻮﻥ ﻻﻫﻠﻪ ﻭ ﻭﻟﺪﻩ ﻓﻰ ﺍﻟﺨﻤﺮ‬ ‫»ﺩ«‪ :‬ﺍﻟﺨﻤﺮﻩ‪» .‬ﺯ«‪ :‬ﺍﻟﺠﻬﺮﺍء‪ .‬ﻭﺍﻟﺨﻤﺮ ﻣﺎ ﻭﺍﺭﺍﻙ ﻣﻦ ﺷﺠﺮ ﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻀﺮﺍء‪ :‬ﺍﻟﺸﺠﺮ ﺍﻟﻤﻠﺘﻒ ﻓﻰ ﺍﻟﻮﺍﺩﻯ‪ .‬ﻭ ﺍﻟﻀﺮﺍء(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ«‪ .‬ﻭ ﻧﺼﺒﺮ‬ ‫»ﺩ«‪ :‬ﻭ ﻳﺼﻴﺮ‪» .‬ﺯ«‪ :‬ﻳﺼﻴﺮ‪» .‬ﻩ« ﻭ »ﺱ«‪ :‬ﻭ ﻧﺤﻦ ﻧﺼﺒﺮ ﻣﻨﻜﻢ ﻋﻠﻰ ﻣﺜﻞ ﻭ ﺧﺰ ﺍﻟﻤﺪﻯ‪ .‬ﻣﻨﻜﻢ ﻋﻠﻰ ﻣﺜﻞ ﺣﺰ ﺍﻟﻤﺪﻯ )ﻭ ﻭﺧﺰ ﺍﻟﺴﻨﺎﻥ ﻓﻰ ﺍﻟﺤﺸﺎ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ« ﻭ »ﻩ« ﻭ »ﻭ« »ﺱ«‪ .‬ﻭ ﻓﻰ »ﺯ« ﺟﺰ ﺍﻟﻤﺪﻯ‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﺣﺪ ﺍﻟﻤﺪﻯ‪.‬‬ ‫ﻓﺪﻙ ﻭ ﺍﻻﺭﺙ‬ ‫ﻭ ﺍﻧﺘﻢ ﺍﻻﻥ ﺗﺰﻋﻤﻮﻥ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﺯﻋﻤﺘﻢ‪» .‬ﺡ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻫﻮﻻء ﺗﺰﻋﻤﻮﻥ‪» .‬ﺱ«‪ :‬ﻭﺍﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺗﺰﻋﻤﻮﻥ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ ...:‬ﻭ ﻳﺴﻠﺲ ﻗﻴﺎﺩﻫﺎ ﺣﺘﻰ ﺯﻋﻤﺘﻢ‪ ...‬ﺍﻥ ﻻ ﺍﺭﺙ ﻟﻨﺎ‬ ‫)ﺍﻫﻞ ﺍﻟﺒﻴﺖ(!!‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ »ﺱ«‪ :‬ﺍﻥ ﻻ ﺍﺭﺙ ﻻﺑﻰ‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﺛﻢ ﺍﻧﺘﻢ ﺍﻭﻻء ﺗﺰﻋﻤﻮﻥ ﺍﻥ ﻻ ﺍﺭﺙ ﻟﻰ ﻣﻦ ﺍﺑﻰ‪) .‬ﻭ ﻻ ﺣﻆ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ .‬ﺍﻓﺤﻜﻢ ﺍﻟﺠﺎﻫﻠﻴﻪ ﺗﺒﻐﻮﻥ؟ ﻭ ﻣﻦ ﺣﺴﻦ ﻣﻦ ﺍﷲ ﺣﻜﻤﺎ ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﻤﺎﺋﺪﻩ‪ :‬ﺍﻵﻳﻪ ‪ .50‬ﻭ ﻓﻰ ﺍﻟﻤﺼﺤﻒ‪ :‬ﻳﺒﻐﻮﻥ‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﻟﻘﻮﻡ ﻳﻮﻣﻨﻮﻥ‪) .‬ﺍﻓﻼ ﺗﻌﻠﻤﻮﻥ؟! ﺑﻠﻰ‪ ،‬ﻗﺪ ﺗﺠﻠﻰ ﻟﻜﻢ ﻛﺎﻟﺸﻤﺲ ﺍﻟﻀﺎﺣﻴﻪ ﺍﻧﻰ ﺍﺑﻨﺘﻪ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺏ« ﻭ »ﺡ«‪.‬‬ ‫ﺍﻳﻬﺎ ﻣﻌﺸﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺍﺍﺑﺘﺰ ﺍﺭﺙ ﺍﺑﻰ؟‬ ‫»ﺩ«‪ :‬ﺍﻳﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﺍﻏﻠﺐ ﻋﻠﻰ ﺍﺭﺛﻰ )ﺥ ﻝ‪ :‬ﺍﺭﺛﻴﻪ(‪» .‬ﺏ«‪ :‬ﻭﻳﻬﺎ ﻣﻌﺸﺮ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﺍﺍﺑﺘﺰ‪» ...‬ﺝ«‪ :‬ﺍﻳﻬﺎ ﻣﻌﺎﺷﺮ ﺍﻟﻤﺴﻠﻤﻪ ﺍﺑﺘﺰ ﺍﺭﺛﻴﻪ؟ ﺍﷲ ﺍﻥ ﺗﺮﺙ‪،...‬‬ ‫ﻫﻴﻬﺎﺕ‪» .‬ﻩ«‪ :‬ﻭﻳﻬﺎ ﻣﻌﺸﺮ ﺍﻟﻤﺴﻠﻤﻪ‪» .‬ﺱ«‪ :‬ﻭﻳﻬﺎ ﻣﻌﺎﺷﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﺑﻴﻦ ﺍﺭﺛﻴﻪ‪ ،‬ﺍﻓﻰ ﺍﷲ ﺍﻥ ﺗﺮﺙ ﺍﺑﺎﻙ ﻭ ﻻ ﺍﺭﺙ ﺍﺑﻴﻪ‪» .‬ﺯ«‪ :‬ﺍﻳﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﺍﻏﻠﺐ‬ ‫ﻓﻰ ﺍﺭﺛﻴﻪ‪» .‬ﻭ« ﻭ »ﻁ«‪ :‬ﺍﻳﻬﺎ ﻣﻌﺸﺮ ﺍﻟﻤﺴﻠﻤﻪ ﺍﻟﻤﻬﺎﺟﺮﻩ‪ ،‬ﺍﺍﺑﺘﺰ ﺍﺭﺙ ﺍﺑﻴﻪ )»ﻁ«‪ :‬ﺍﺑﻰ(؟ ﺍﺑﻰ ﺍﷲ ﻓﻰ )»ﻁ«‪ :‬ﺍﻓﻰ( ﺍﻟﻜﺘﺎﺏ ﻳﺎﺑﻦ ﺍﺑﻰ ﻗﺤﺎﻓﻪ ﺍﻥ ﺗﺮﺙ‬ ‫ﺍﺑﺎﻙ ﻭ ﻻ ﺍﺭﺙ ﺍﺑﻴﻪ؟ »ﺡ«‪ :‬ﺍﻳﻬﺎ ﻣﻌﺎﺷﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﺑﺘﺰ ﺍﺭﺛﻴﻪ؟ ﺍﻓﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻥ ﺗﺮﺙ‪ ...‬ﻭﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻳﻬﺎ ﻣﻌﺸﺮ ﺍﻟﻤﻠﻪ‪» ...‬ﻯ«‪ :‬ﻭﻳﺤﺎ ﻣﻌﺸﺮ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ! ﺍﺍﺑﺘﺰ ﺗﺮﺍﺙ ﺍﺑﻰ؟ ﺍﺑﺎﷲ ﺣﻖ ﺍﻥ ﺗﺮﺙ ﺍﺑﺎﻙ‪» ...‬ﺍﻟﻒ«‪ :‬ﻳﺎﺑﻦ ﺍﺑﻰ ﻗﺤﺎﻓﻪ‪ ،‬ﺍﺑﻰ ﺍﷲ ﺍﻥ ﺗﺮﺙ‪» ...‬ﻟﻘﺪ ﺟﺌﺖ ﺷﻴﺌﺎ ﻓﺮﻳﺎ« ﺍﻯ ﺷﻴﺌﺎ ﻳﺘﺤﻴﺮ ﻓﻴﻪ ﻭ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻳﺘﻌﺠﺐ ﻣﻨﻪ‪ .‬ﻭ »ﺍﻳﻬﺎ« ﺑﻤﻌﻨﻰ ﻫﻴﻬﺎﺕ‪ ،‬ﻭ »ﻭﻳﻬﺎ« ﻛﻠﻤﻪ ﻳﻘﻮﻟﻬﺎ ﺍﻟﻤﻨﻜﺮ ﻟﻠﺸﻰ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﻤﺨﺎﻃﺒﻴﻦ‪ ،‬ﻭ »ﺍﻳﻬﺎ« ﻛﻠﻤﻪ ﺗﺤﺮﻳﺾ ﻭﺣﺚ‪ .‬ﻳﺎﺑﻦ ﺍﺑﻰ‬ ‫ﻗﺤﺎﻓﻪ‪ ،‬ﺍﻓﻰ ﻛﺘﺎﺏ ﺍﷲ ﺍﻥ ﺗﺮﺙ ﺍﺑﺎﻙ ﻭ ﻻ ﺍﺭﺙ ﺍﺑﻰ؟! ﻟﻘﺪ ﺟﺌﺖ ﺷﻴﺌﺎ ﻓﺮﻳﺎ!‬ ‫ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ :‬ﺍﻵﻳﻪ ‪ .27‬ﻭ ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻓﺪﻭﻧﻜﻬﺎ ﻣﺨﻄﻮﻣﻪ« ﻟﻴﺴﺖ ﻓﻰ »ﺡ« ﻭ »ﻁ« ﻭ »ﻯ« ﻭ »ﺱ«‪ ) .‬ﺟﺮﺍﻩ ﻣﻨﻜﻢ ﻋﻠﻰ‬ ‫ﻗﻄﻴﻌﻪ ﺍﻟﺮﺣﻢ ﻭ ﻧﻜﺚ ﺍﻟﻌﻬﺪ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﻩ«‪.‬‬ ‫ﺍﻓﻌﻠﻰ ﻋﻤﺪ ﺗﺮﻛﺘﻢ ﻛﺘﺎﺏ ﺍﷲ ﻭ ﻧﺒﺬﺗﻤﻮﻩ ﻭﺭﺍء ﻇﻬﻮﺭﻛﻢ؟‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ«‪ :‬ﻓﻌﻠﻰ ﻋﻤﺪ ﻣﺎ ﺗﺮﻛﺘﻢ ﻛﺘﺎﺏ ﺍﷲ ﺑﻴﻦ ﺍﻇﻬﺮﻛﻢ ﻭ ﻧﺒﺬﺗﻤﻮﻩ ﺍﺫ ﻳﻘﻮﻝ ﻭ ﻭﺭﺙ‪ ...‬ﺍﺫ ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﻟﻰ‪» :‬ﻭ ﻭﺭﺙ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻭﺩ«‬ ‫ﺳﻮﺭﻩ ﺍﻟﻨﻤﻞ‪ :‬ﺍﻵﻳﻪ ‪) ،.16‬ﻣﻊ ﻣﺎ ﻗﺺ(‬ ‫»ﺝ«‪ :‬ﻣﻊ ﻣﺎ ﺍﻗﺘﺺ‪» .‬ﺏ«‪ :‬ﻭ ﻗﺎﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ﻓﻴﻤﺎ ﻗﺺ‪» .‬ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﻗﺎﻝ( ﻓﻴﻤﺎ ﺍﻗﺘﺺ‪ .‬ﻣﻦ ﺧﺒﺮ ﻳﺤﻴﻰ ﻭ »ﺏ« ﻭ »ﺩ« ﻭ »ﺯ«‪ :‬ﺍﺑﻦ‪ .‬ﺯﻛﺮﻳﺎ ﺍﺫ‬ ‫ﻗﺎﻝ‪» :‬ﺭﺏ ﻓﻬﺐ ﻟﻰ ﻣﻦ ﻟﺪﻧﻚ ﻭﻟﻴﺎ ﻳﺮﺛﻨﻰ ﻭ ﻳﺮﺙ ﻣﻦ ﺁﻝ ﻳﻌﻘﻮﺏ«‬ ‫ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪ 5‬ﻭ ‪ .6‬ﻭ ﺯﺍﺩ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﻭ ﺍﺟﻌﻠﻪ ﺭﺏ ﺭﺿﻴﺎ‪ .‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﺭﺏ ﻫﺐ ﻟﻰ‪) ،...‬ﻭ ﻗﺎﻝ‪» :‬ﻭ ﺍﻭﻟﻮﺍ ﺍﻻﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺍﻭﻟﻰ ﺑﺒﻌﺾ‬ ‫ﻓﻰ ﻛﺘﺎﺏ ﺍﷲ(«‬ ‫ﺳﻮﺭﻩ ﺍﻻﻧﻔﺎﻝ‪ :‬ﺍﻵﻳﻪ ‪ .75‬ﻭ ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺝ«‪ ،.‬ﻭ ﻗﺎﻝ‪» :‬ﻳﻮﺻﻴﻜﻢ ﺍﷲ ﻓﻰ ﺍﻭﻻﺩﻛﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻻﻧﺜﻴﻴﻦ«‬ ‫ﺳﻮﺭﻩ ﺍﻟﻨﺴﺎء‪ :‬ﺍﻵﻳﻪ ‪ ،.11‬ﻭ ﻗﺎﻝ‪» :‬ﺍﻥ ﺗﺮﻙ ﺧﻴﺮﺍ ﺍﻟﻮﺻﻴﻪ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭ ﺍﻻﻗﺮﺑﻴﻦ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺣﻘﺎ ﻋﻠﻰ ﺍﻟﻤﺘﻘﻴﻦ«‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺒﻘﺮﻩ‪ :‬ﺍﻵﻳﻪ ‪.180‬‬ ‫ﻓﺰﻋﻤﺘﻢ ﺍﻥ ﻻ ﺣﻆ‬ ‫»ﺏ«‪ :‬ﺣﻖ »ﺩ« ﻭ »ﺯ«‪ :‬ﺣﻈﻮﻩ‪ .‬ﻟﻰ ﻭ ﻻ ﺍﺭﺙ ﻟﻰ ﻣﻦ ﺍﺑﻰ )ﻭ ﻻ ﺭﺣﻢ ﺑﻴﻨﻨﺎ(!!‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺝ«‪ .‬ﻭ ﺑﻌﺪﻩ ﻓﻰ »ﻥ« ﻫﻜﺬﺍ‪ :‬ﺍﻳﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﺍﻓﺨﺼﻜﻢ ﺍﷲ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭﺍﻧﺘﻢ ﺍﻻﻥ« ﺍﻟﻰ ﻫﻨﺎ‬ ‫ﻫﻜﺬﺍ‪ :‬ﻭﺍﻧﺘﻢ ﺍﻻﻥ ﺗﺰﻋﻤﻮﻥ ﺍﻥ ﻻ ﺍﺭﺙ ﻟﻨﺎ‪ ،‬ﻛﺎﻧﻜﻢ ﻟﻢ ﺗﺴﻤﻌﻮﺍ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﻭ ﻭﺭﺙ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻭﺩ‪ ،‬ﻭ ﺑﻌﺾ ﺧﺒﺮ ﺯﻛﺮﻳﺎ ﺣﻴﺚ ﻳﻘﻮﻝ‪ :‬ﻓﻬﺐ ﻟﻰ ﻣﻦ‬ ‫ﻟﺪﻧﻚ ﻭﻟﻴﺎ ﻳﺮﺛﻨﻰ ﻭ ﻳﺰﻋﻢ ﺯﻋﻴﻤﻜﻢ ﺍﻥ ﺍﻟﻨﺒﻮﻩ ﻭﺍﻟﺨﻼﻓﻪ ﻻ ﺗﺠﺘﻤﻊ ﻻﺣﺪ ﺧﻼﻓﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﺫ ﻳﻘﻮﻝ ﻟﻨﺒﻴﻪ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺎ ﺩﺍﻭﺩ ﺍﻧﺎ ﺟﻌﻠﻨﺎﻙ‬ ‫ﺧﻠﻴﻔﻪ ﻓﻰ ﺍﻻﺭﺽ ﺛﻢ ﺟﻌﻞ ﺍﺑﻨﻪ ﻭﺍﺭﺛﻪ ﻭ ﺟﻤﻊ ﻓﻴﻬﻤﺎ ﺍﻟﻨﺒﻮﻩ ﻭﺍﻟﺨﻼﻓﻪ ﻭ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻳﻮﺻﻴﻜﻢ ﺍﷲ ﻓﻰ ﺍﻭﻻﺩﻛﻢ ﻭ ﻗﺎﻝ ﻋﺰﻭﺟﻞ ﺍﻥ ﺗﺮﻙ ﺧﻴﺮﺍ ﺍﻟﻮﺻﻴﻪ‬ ‫ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻻﻗﺮﺑﻴﻦ ﻭ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻭ ﺍﺗﻘﻮﺍ ﺍﷲ ﺍﻟﺬﻯ ﺗﺴﺎءﻟﻮﻥ ﺑﻪ ﻭﺍﻻﺭﺣﺎﻡ ﻭ ﺍﻧﺖ ﺗﺰﻋﻢ ﺍﻥ ﻻ ﺍﺭﺙ ﻟﻰ ﻣﻊ ﺍﺑﻰ ﻭ ﺗﺤﺘﺞ ﺑﻘﻮﻝ ﻟﻢ ﻳﻘﻠﻪ ﻭ ﻻ ﺳﻤﻌﻪ‬ ‫ﺍﺣﺪ ﻣﻨﻪ‪ ،‬ﻭ ﻧﺤﻦ ﺣﻀﻨﻪ ﻋﻠﻤﻪ ﻭ ﻋﺎﺭﻓﻮ ﺳﺮﻩ ﻭ ﻋﻼﻧﻴﺘﻪ‪ .‬ﺍﻓﺨﺼﻜﻢ ﺍﷲ ﺑﺎﻳﻪ ﺍﺧﺮﺝ ﺍﺑﻰ ﻣﻨﻬﺎ؟ ﺍﻡ ﺗﻘﻮﻟﻮﻥ ﺍﻫﻞ ﻣﻠﺘﻴﻦ ﻻ ﻳﺘﻮﺍﺭﺛﻮﻥ؟!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺝ« ﻭ »ﺩ«‪ :‬ﻻﻳﺘﻮﺍﺭﺛﺎﻥ‪» .‬ﻥ«‪ :‬ﺍﻡ ﻫﻞ ﺗﻘﻮﻟﻮﻥ‪» ...‬ﻉ«‪ :‬ﺍﻓﺨﺼﻜﻢ ﺍﷲ ﺑﺎﻳﻪ ﺩﻭﻧﻨﺎ ﺍﺧﺮﺟﻨﺎ ﺍﷲ ﻣﻨﻬﺎ ﺍﻡ ﺗﻘﻮﻟﻮﻥ ﺍﻧﺎ ﺍﻫﻞ ﻣﻠﺘﻴﻦ ﻻ ﻧﺘﻮﺍﺭﺙ ﺍﻡ ﺍﻧﺖ ﺍﻋﻠﻢ‬ ‫ﺑﻤﺨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺎ ﺍﺑﻰ ﺍﷲ ﺫﻟﻚ ﻭ ﺭﺳﻮﻟﻪ ﻭ ﺻﺎﻟﺢ ﺍﻟﻤﻮﻣﻨﻴﻦ ﻗﺪ ﻋﻠﻤﻨﺎ ﺍﻥ ﺑﻨﻮﻩ ﻣﺤﻤﺪ ﻻ ﺗﻮﺭﺙ ﻭ ﺍﻧﻤﺎ ﻳﻮﺭﺙ ﻣﺎ ﺩﻭﻧﻬﺎ ﺍﻥ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻗﺪ ﻣﻠﻜﻨﻰ ﻓﺪﻙ ﻓﻰ ﺣﻴﺎﺗﻪ ﺗﻤﻠﻜﻴﺎ ﺻﺤﻴﺤﺎ ﺷﺮﻋﻴﺎ ﻻ ﺷﺮﻁ ﻓﻴﻪ ﻭ ﻻ ﺭﺟﻌﻪ ﻭ ﻻ ﻣﺜﻨﻮﻳﻪ‪ ،‬ﻭ ﻟﻢ ﺗﺰﻝ ﻓﻰ ﻳﺪﻯ ﺍﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺮﺍﻳﻰ ﻭ ﻋﻠﻰ‬ ‫ﻭﻛﻴﻠﻰ ﻓﻴﻬﺎ ﻭ ﺍﷲ ﺷﺎﻫﺪ ﺑﺬﻟﻚ ﻋﻠﻰ ﻓﺎﻥ ﻛﻨﺖ ﻻ ﺗﺴﻤﻊ ﻗﻮﻟﻰ ﻭ ﻻ ﺗﺤﻔﻞ ﺑﻤﻘﺎﻣﻰ ﻓﺎﷲ ﺣﺴﺒﻰ ﻭ ﻛﻬﻔﻰ ﻭ ﺭﺟﺎﻯ ﻭ ﺍﻗﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﻧﺒﻰ ﺍﷲ ﻳﻌﻘﻮﺏ‬ ‫ﺑﻞ ﺳﻮﻟﺖ ﻟﻜﻢ ﺍﻧﻔﺴﻜﻢ ﺍﻣﺮﺍ ﻓﺼﺒﺮ ﺟﻤﻴﻞ ﻭ ﺍﷲ ﺍﻟﻤﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻣﺎ ﺗﺼﻔﻮﻥ‪ ،‬ﺍﻓﺤﻜﻢ ﺍﻟﺠﺎﻫﻠﻴﻪ ﺗﺒﻐﻮﻥ ﻭ ﻣﻦ ﺍﺣﺴﻦ ﻣﻦ ﺍﷲ ﺣﻜﻤﺎ ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ ﺍﻳﻪ‬ ‫ﻳﺎ ﻣﻌﺎﺷﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﺍﺑﺘﺰ ﺍﺭﺛﻴﻪ ﻣﻦ ﺍﺑﻴﻪ ﺍﻓﻰ ﻛﺘﺎﺏ ﺍﷲ ﻳﺎﺑﻦ ﺍﺑﻰ ﻗﺤﺎﻓﻪ ﺍﻥ ﺗﺮﺙ ﺍﺑﺎﻙ ﻭ ﻻ ﺍﺭﺙ ﺍﺑﻰ ﻟﻘﺪ ﺟﺌﺖ ﺷﺌﻴﺎ ﻓﺮﻳﺎ ﻓﺪﻭﻧﻜﻬﺎ ﻣﺨﻄﻮﻣﻪ‪...‬‬ ‫ﺍﻭﻟﺴﺖ ﺍﻧﺎ ﻭ ﺍﺑﻰ ﻣﻦ ﺍﻫﻞ ﻣﻠﻪ ﻭﺍﺣﺪﻩ؟ ﺍﻡ ﺍﻧﺘﻢ ﺍﻋﻠﻢ ﺑﺨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭ ﻋﻤﻮﻣﻪ ﻣﻦ ﺍﺑﻰ‬ ‫»ﺍﻟﻒ« ﻭ »ﺏ«‪ :‬ﻣﻦ ﺍﻟﻨﺒﻰ‪) .‬ﻭ ﺍﺑﻦ ﻋﻤﻰ(؟!‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ »ﺩ«‪.‬‬ ‫ﻓﺪﻭﻧﻜﻬﺎ ﻣﺨﻄﻮﻣﻪ ﻣﺮﺣﻮﻟﻪ ﻣﺰﻣﻮﻣﻪ‬ ‫ﺩﻭﻧﻚ‪ :‬ﺍﺳﻢ ﻓﻌﻞ ﺑﻤﻌﻨﻰ ﺧﺬ‪ ،‬ﻭ ﺍﻟﻀﻤﻴﺮ ﺭﺍﺟﻊ ﺍﻟﻰ ﻓﺪﻙ‪ .‬ﻭ ﻛﻠﻤﻪ »ﻣﺰﻣﻮﻣﻪ« ﻟﻴﺴﺖ ﻓﻰ »ﺡ« ﻭ »ﻁ« ﻭ »ﺱ«‪ ،‬ﻭ ﻛﻠﻤﻪ »ﻣﺮﺣﻮﻟﻪ« ﻟﻴﺴﺖ ﻓﻰ‬ ‫»ﻉ«‪) ،.‬ﺗﻜﻮﻥ ﻣﻌﻚ ﻓﻰ ﻗﺒﺮﻙ ﻭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ .‬ﺗﻠﻘﺎﻙ ﻳﻮﻡ ﺣﺸﻚ )ﻭ ﻧﺸﺮﻙ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪ ،‬ﻭ ﻓﻴﻪ‪ :‬ﻭ ﻧﻌﻢ ﺍﻟﺤﻜﻢ ﺍﷲ ﻭ ﻧﻌﻢ ﺍﻟﺰﻋﻴﻢ‪ ...‬ﻓﻨﻌﻢ ﺍﻟﺤﻜﻢ ﺍﷲ ﻭ ﺍﻟﺰﻋﻴﻢ ﻣﺤﻤﺪ ﻭﺍﻟﻤﻮﻋﺪ ﺍﻟﻘﻴﺎﻣﻪ ‪ ،‬ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻭ‬ ‫ﺍﻟﻤﻮﻋﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﻪ‪ .‬ﻭ ﻋﻨﺪ ﺍﻟﺴﺎﻋﻪ ﻳﺨﺴﺮ ﺍﻟﻤﺒﻄﻠﻮﻥ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﻋﻨﺪ ﺍﻟﺴﺎﻋﻪ ﻣﺎ ﺗﺤﺴﺮﻭﻥ‪» .‬ﻁ« ﻭ ﻋﻨﺪ ﺍﻟﺴﺎﻋﻪ ﻳﺤﺸﺮ ﺍﻟﻤﺒﻄﻠﻮﻥ‪) .‬ﻭ ﻻ ﻳﻨﻔﻌﻜﻢ ﺍﺫ ﺗﻨﺪﻣﻮﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ ،.‬ﻭﻟﻜﻞ ﻧﺒﺎ ﻣﺴﺘﻘﺮ‬ ‫ﺳﻮﺭﻩ ﺍﻻﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﻪ ‪ .67‬ﻭ ﺳﻮﻑ ﺗﻌﻠﻤﻮﻥ ﻭ ﺟﺎء ﺑﻌﺪ ﻫﺬﺍ ﻓﻰ »ﻉ«‪ :‬ﺛﻢ ﺻﻤﺘﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻻﺳﺘﻤﺎﻉ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻮﺑﻜﺮ‪ :‬ﻟﻘﺪ ﺻﺪﻗﺖ‪ ،‬ﻛﺎﻥ‬ ‫ﺑﺎﻟﻤﻮﻣﻨﻴﻦ ﺭﻭﻭﻓﺎ ﺭﺣﻴﻤﺎ‪ ،‬ﺍﻟﻰ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻰ ﺭﻗﻢ ‪ 19‬ﺑﺎﺧﺘﻼﻑ ﻧﺬﻛﺮﻩ ﻓﻰ ﻣﺤﻠﻪ‪ .‬ﻣﻦ ﻳﺎﺗﻴﻪ ﻋﺬﺍﺏ ﻳﺨﺰﻳﻪ ﻭ ﻳﺤﻞ ﻋﻠﻴﻪ ﻋﺬﺍﺏ ﻣﻘﻴﻢ‪.‬‬ ‫ﺳﻮﺭﻩ ﻫﻮﺩ‪ :‬ﺍﻵﻳﻪ ‪ ،39‬ﻭ ﺳﻮﺭﻩ ﺍﻟﺰﻣﺮ‪ :‬ﺍﻻﻳﺘﺎﻥ ‪ 39‬ﻭ ‪.40‬‬ ‫ﺷﻜﻮﺍﻫﺎ ﺍﻟﻰ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺛﻢ ﺍﻟﺘﻔﺘﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻰ ﻗﺒﺮ ﺍﺑﻴﻬﺎ‬ ‫»ﺏ«‪ :‬ﺍﻧﺤﺮﻓﺖ ﺍﻟﻰ ﻗﺒﺮ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪» ...‬ﺩ« ﻭ »ﺯ«‪ :‬ﻋﻄﻔﺖ ﻋﻠﻰ ﻗﺒﺮ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ )»ﺯ«‪ :‬ﺍﺑﻴﻬﺎ(‪ .‬ﻭ ﻓﻰ »ﻩ« ﻭ »ﻭ« ﻭ‬ ‫»ﻁ« ﻭﺍﻟﺸﺎﻓﻰ‪ :‬ﺛﻢ ﺍﻧﻜﻔﺎﺕ ﻋﻠﻰ )»ﻩ« ﻭﺍﻟﺸﺎﻓﻰ ﺍﻟﻰ( ﻗﺒﺮ ﺍﺑﻴﻬﺎ‪ .‬ﻭ ﺯﺍﺩ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻯ«‪ :‬ﻣﺘﻤﺜﻠﻪ ﺑﺎﺑﻴﺎﺕ ﺻﻔﻴﻪ ﺑﻨﺖ ﻋﺒﺪﺍﻟﻤﻄﻠﺐ‪ .‬ﻭ ﻓﻰ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۲۵‬‬

‫»ﻩ«‪ :‬ﻭ ﻗﻴﻞ ﺍﻣﺎﻣﻪ‪ .‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﻣﺘﻤﺜﻠﻪ ﺑﻘﻮﻝ ﻫﻨﺪ ﺍﺑﻨﺘﻪ ﺍﺛﺎﺛﻪ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻓﺘﻤﺜﻠﺖ ﺑﻘﻮﻝ ﻫﻨﺪ ﺑﻨﺖ ﺍﻣﺎﻣﻪ‪ .‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﺛﻢ ﻋﺪﻟﺖ ﺍﻟﻰ ﻗﺒﺮ‬ ‫ﺍﺑﻴﻬﺎ ﻣﺘﻤﺜﻠﻪ ﺑﻘﻮﻝ ﻫﻨﺪ ﺍﺑﻨﻪ ﺍﺛﺎﺛﻪ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺛﻢ ﺍﻧﻬﺎ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﺎ ﻧﻬﻀﺖ ﻓﻌﻄﻔﺖ ﻋﻠﻰ ﻗﺒﺮ ﺍﺑﻴﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﻭ ﻃﺎﻓﺖ ﺑﻪ‪ ،‬ﻭ ﺗﻤﺜﻠﺖ‬ ‫ﺑﺸﻌﺮ ﻫﻨﺪ ﺍﺑﻨﻪ ﺍﺑﺎﻧﻪ ﻭ ﻗﺪ ﻳﻘﺎﻝ ﺍﻧﻬﺎ ﺍﻟﻘﺎﺋﻠﻪ ﻟﻪ‪) .‬ﻓﺨﻨﻘﺘﻬﺎ ﺍﻟﻌﺒﺮﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ ،‬ﻭ ﻓﻰ ﺍﻟﻄﺮﺍﺋﻒ‪ :‬ﻭ ﺑﻜﺖ‪ .‬ﻭ ﻓﻰ »ﺡ« ﻭ »ﻯ« ﻭ »ﺱ«‪ :‬ﺗﺎﺧﺮ ﺫﻛﺮ ﺍﻻﺑﻴﺎﺕ ﻋﻦ ﺧﻄﺎﺑﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻟﻼﻧﺼﺎﺭ‪ .‬ﻭ ﻗﺎﻟﺖ‪:‬‬ ‫ﻗﺪ ﻛﺎﻥ ﺑﻌﺪﻙ ﺍﻧﺒﺎء ﻭ ﻫﻨﺒﺜﻪ‬ ‫»ﺱ«‪ :‬ﻫﻴﻨﻬﻪ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﺼﻮﺕ ﺍﻟﺨﻔﻰ‪++.‬‬ ‫ﻟﻮ ﻛﻨﺖ ﺷﺎﻫﺪﻫﺎ ﻟﻢ ﺗﻜﺜﺮ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﺗﻜﺒﺮ‪ ،‬ﻭ ﺍﻟﻬﻨﺒﺜﻪ ﻫﻰ ﺍﻻﻣﺮ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻤﺨﺘﻠﻒ ﻭﺍﻻﺧﺘﻼﻁ ﻓﻰ ﺍﻟﻘﻮﻝ‪ .‬ﺍﻟﺨﻄﺐ‬ ‫ﺍﻧﺎ ﻓﻘﺪﻧﺎﻙ ﻓﻘﺪ ﺍﻻﺭﺽ ﻭ ﺍﺑﻠﻬﺎ‪ ++‬ﻭ ﺍﺧﺘﻞ ﻗﻮﻣﻚ ﻓﺎﺷﻬﺪﻫﻢ ﻭ ﻻ ﺗﻐﺐ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﺍﺟﺘﺚ ﺍﻫﻠﻚ ﻣﺬ ﻏﻴﺒﺖ ﻭ ﺍﻏﺘﺼﺒﻮﺍ‪» .‬ﺝ«‪ :‬ﻭﺍﺧﺘﻞ ﻗﻮﻣﻚ ﻟﻤﺎ ﻏﺒﺖ ﻭ ﺍﻧﻘﻠﺒﻮﺍ‪ .‬ﻭ ﻓﻰ »ﻯ« ﻭ »ﺩ« ﺥ ﻝ‪ :‬ﻓﺎﺷﻬﺪﻫﻢ ﻭ ﻗﺪ )»ﻯ«‪ :‬ﻓﻘﺪ(‬ ‫ﻧﻜﺒﻮﺍ‪ .‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻭ ﻏﺎﺏ ﻣﺬ ﻏﺒﺖ ﻋﻨﺎ ﺍﻟﻮﺣﻰ ﻭ ﺍﻟﻜﺘﺐ‪ .‬ﻭ ﻓﻰ »ﻭ« ﻭ »ﻁ«‪ :‬ﻭ ﺍﺧﺘﻞ ﺍﻫﻠﻚ ﻓﺎﺣﻀﺮﻫﻢ ﻭ ﻻ ﺗﻐﺐ‪» .‬ﺡ« ﻓﺎﺷﻬﺪﻫﻢ ﻓﻘﺪ ﺷﻐﺒﻮﺍ ﻭ‬ ‫»ﺱ«‪ :‬ﻭ ﺍﺧﺘﻞ ﻗﻮﻣﻚ ﻟﻤﺎ ﺣﺎﺯﻙ ﺍﻟﺘﺮﺏ‪» .‬ﻉ«‪ :‬ﻓﺎﺧﺘﻞ ﻻﻫﻠﻚ ﻭ ﺍﺣﻀﺮﻫﻢ ﻓﻘﺪ ﻧﻜﺒﻮﺍ‪ .‬ﻭﺍﻟﻮﺍﺑﻞ‪ :‬ﺍﻟﻤﻄﺮ ﻟﺸﺪﻳﺪ‪ .‬ﻭ ﻧﻜﺒﻮﺍ ﺍﻯ ﻋﺪﻟﻮﺍ ﻭ ﻣﺎﻟﻮﺍ‪ .‬ﻭ ﻛﻞ‬ ‫ﺍﻫﻞ ﻟﻪ ﻗﺮﺑﻰ ﻭ ﻣﻨﺰﻟﻪ‪++‬‬ ‫ﻋﻨﺪ ﺍﻻﻟﻪ ﻋﻠﻰ ﺍﻻﺩﻧﻴﻦ ﻣﻘﺘﺮﺏ‬ ‫ﺍﻟﻤﻨﺰﻟﻪ ﻫﻰ ﺍﻟﻤﺮﺗﺒﻪ ﻭﺍﻟﺪﺭﺟﻪ‪ ،‬ﻭ ﺍﻻﺩﻧﻴﻦ ﻫﻢ ﺍﻻﻗﺮﺑﻮﻥ‪ ،‬ﻭ ﺍﻗﺘﺮﺏ ﺍﻯ ﺗﻘﺎﺭﺏ‪.‬‬ ‫ﺍﺑﺪﺕ ﺭﺟﺎﻝ ﻟﻨﺎ ﻧﺠﻮﻯ‬ ‫»ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻩ«‪ :‬ﻓﺤﻮﻯ‪ ،‬ﺍﻯ ﻣﻌﻨﻰ ﺻﺪﻭﺭﻫﻢ‪ .‬ﺍﺑﺪﺕ ﺍﻯ ﺍﻇﻬﺮﺕ‪ .‬ﻧﺠﻮﻯ ﺻﺪﻭﺭﻫﻢ ﺍﻯ ﻣﺎ ﺍﺿﻤﺮﻭﻩ ﻓﻰ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﻟﻌﺪﺍﻭﻩ ﻭ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ‬ ‫ﻣﻦ ﺍﻇﻬﺎﺭﻩ ﻓﻰ ﺣﻴﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ .‬ﺻﺪﻭﺭﻫﻢ‪++‬‬ ‫ﻟﻤﺎ ﻣﻀﻴﺖ‬ ‫»ﺍﻟﻒ«‪ :‬ﻧﺎﻳﺖ‪» .‬ﺝ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻗﻀﻴﺖ‪ .‬ﻭ ﺣﺎﻟﺖ ﺩﻭﻧﻚ ﺍﻟﺘﺮﺏ‬ ‫»ﺍﻟﻒ«‪ :‬ﺍﻟﻜﺜﺐ‪ .‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻟﻤﺎ ﻓﻘﺪﺕ ﻭ ﺣﺎﻟﺖ ﺩﻭﻧﻚ ﺍﻟﻜﺜﺐ‪.‬‬ ‫ﺗﺠﻬﻤﺘﻨﺎ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻯ«‪ :‬ﺗﻬﻀﻤﺘﻨﺎ‪ .‬ﺗﻬﻀﻢ‪ :‬ﻇﻠﻢ ﻭ ﻏﻀﺐ ﻭ ﺍﺫﻝ ﻭ ﻛﺴﺮ‪ .‬ﻭﺍﻟﺘﻬﺠﻢ‪ :‬ﺍﻻﺳﺘﻘﺒﺎﻝ ﺑﺎﻟﻮﺟﻪ ﺍﻟﻜﺮﻳﻪ‪ .‬ﺭﺟﺎﻝ ﻭ ﺍﺳﺘﺨﻒ ﺑﻨﺎ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۲۶‬‬

‫ﻟﻤﺎ ﻓﻘﺪﺕ ﻭ ﻛﻞ ﺍﻻﺭﺽ ﻣﻐﺘﺼﺐ‬ ‫»ﺍﻟﻒ«‪ :‬ﺩﻫﺮ ﻓﻘﺪ ﺍﺩﺭﻛﻮﺍ ﻓﻴﻨﺎ ﺍﻟﺬﻯ ﻃﻠﺒﻮﺍ‪» ،‬ﻩ«‪ :‬ﺍﺫ ﺑﻨﺖ ﻋﻨﺎ ﻓﻨﺤﻦ ﺍﻟﻴﻮﻡ ﻧﻐﺘﺼﺐ‪» .‬ﺡ«‪ :‬ﺍﺫﺍ ﻏﺒﺖ ﻋﻨﺎ ﻓﻜﻞ ﺍﻟﺨﻠﻖ ﻗﺪ ﻏﻀﺒﻮﺍ‪ .‬ﻭ ﻓﻰ »ﻯ« ﻭ »ﻡ«‬ ‫ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﺫ )»ﻯ«‪ :‬ﻣﺬ( ﻏﺒﺖ ﻋﻨﺎ ﻓﻨﺤﻦ ﺍﻟﻴﻮﻡ ﻧﻐﺘﻀﺐ )ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻣﻐﺘﻀﺐ(‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺍﻫﻞ ﺍﻟﻨﻔﺎﻕ ﻭ ﻧﺤﻦ ﺍﻟﻴﻮﻡ ﻧﻐﺘﻀﺐ‪ .‬ﻭﻓﻰ‬ ‫ﺍﻟﺸﺎﻓﻰ‪ :‬ﻣﺬ ﻏﺒﺖ ﻋﻨﺎ ﻭ ﻛﻞ ﺍﻻﺭﺙ ﻗﺪ ﻏﺼﺒﻮﺍ‪.‬‬ ‫ﺳﻴﻌﻠﻢ ﺍﻟﻤﺘﻮﻟﻰ ﻇﻠﻢ ﺣﺎﻣﺘﻨﺎ‪++‬‬ ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﻪ ﺍﻧﻰ ﺳﻮﻑ ﻳﻨﻘﻠﺐ‬ ‫ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﺬﻛﻮﺭ ﻓﻰ ﺍﻣﺎﻟﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ‪ :‬ﺹ ‪ .40‬ﺍﻟﺤﺎﻣﻪ‪ :‬ﺧﺎﺻﻪ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻟﺘﺨﻔﻴﻒ ﻟﻀﺮﻭﺭﻩ ﺍﻟﺸﻌﺮ‪ .‬ﻭ ﻛﻨﺖ ﺑﺪﺭﺍ ﻭ »ﺍﻟﻒ«‪ :‬ﻗﺪ ﻛﻨﺖ ﻟﻠﺨﻠﻖ‬ ‫ﻧﻮﺭﺍ‪» ...‬ﻉ«‪ :‬ﻓﻜﻨﺖ‪» .‬ﻯ«‪ :‬ﻭ ﻛﻨﺖ ﻧﻮﺭﺍ ﻭ ﺑﺪﺭﺍ‪ .‬ﻧﻮﺭﺍ ﻳﺴﺘﻀﺎء ﺑﻪ‪++‬‬ ‫ﻋﻠﻴﻚ ﺗﻨﺰﻝ‬ ‫»ﺩ« ﻳﻨﺰﻝ‪ .‬ﻣﻦ ﺫﻯ ﺍﻟﻌﺰﻩ ﺍﻟﻜﺘﺐ ﻭ ﻛﺎﻥ ﺟﺒﺮﺋﻴﻞ ﺑﺎﻻﻳﺎﺕ ﻳﻮﻧﺴﻨﺎ‪++‬‬ ‫ﻓﻘﺪ ﻓﻘﺪﺕ ﻭ ﻛﻞ‬ ‫»ﺍﻟﻒ«‪ :‬ﻓﻐﺎﺏ ﻋﻨﺎ ﻓﻜﻞ‪» ...‬ﻯ« ﻭ »ﻉ«‪ :‬ﻓﻐﺒﺖ ﻋﻨﺎ ﻓﻜﻞ ﺍﻟﺨﻴﺮ ﻣﺤﺘﺠﺐ‪ .‬ﺍﻟﺨﻴﺮ ﻣﺤﺘﺠﺐ‬ ‫ﺿﺎﻗﺖ ﻋﻠﻰ ﺑﻼﺩﻯ ﺑﻌﺪ ﻣﺎ ﺭﺣﺒﺖ‪ ++‬ﻭ ﺳﻴﻢ ﺳﺒﻄﺎﻙ ﺧﺴﻔﺎ ﻓﻴﻪ ﻟﻰ ﻧﺼﺐ‬ ‫ﻓﻠﻴﺖ ﻗﺒﻠﻚ ﻛﺎﻥ ﺍﻟﻤﻮﺕ ﺻﺎﺩﻓﻨﺎ‪++‬‬ ‫ﻟﻤﺎ ﻣﻀﻴﺖ ﻭ ﺣﺎﻟﺖ ﺩﻭﻧﻚ ﺍﻟﻜﺜﺐ‬ ‫ﻓﻰ ﺍﻟﺸﺎﻓﻰ‪ :‬ﻟﻤﺎ ﻗﻀﻴﺖ‪» ...‬ﺝ« ﻭ ﺍﻟﺸﺎﻓﻰ ﺥ ﻝ‪ :‬ﻗﻮﻡ ﺗﻤﻨﻮﺍ ﻓﺎﻋﻄﻮﺍ ﻛﻞ ﻣﺎ ﻃﻠﺒﻮﺍ‪» .‬ﺡ«‪ :‬ﻓﻠﻴﺖ ﻗﺒﻠﻚ ﻛﺎﻥ ﺍﻟﻤﻮﺕ ﺣﻞ ﺑﻨﺎ‪ -‬ﻗﻮﻡ ﺗﻤﻨﻮﺍ ﻓﻌﻤﻮﺍ‬ ‫ﺑﺎﻟﺬﻯ ﻃﻠﺒﻮﺍ‪ .‬ﺻﺎﺩﻓﻨﺎ ﺍﻯ ﻭﺟﺪﻧﺎ ﻭ ﻟﻘﻴﻨﺎ‪ .‬ﻭﺍﻟﻜﺜﺐ‪ :‬ﺟﻤﻊ ﻛﺜﻴﺐ ﻭ ﻫﻮ ﺍﻟﺘﻞ ﻣﻦ ﺍﻟﺮﻣﻞ‪.‬‬ ‫ﺍﻧﺎ ﺭﺯﺋﻨﺎ ﺑﻤﺎ ﻟﻢ ﻳﺮﺯ ﺫﻭ ﺷﺠﻦ‬ ‫»ﻯ«‪ :‬ﻭ ﻗﺪ ﺭﺯﺋﻨﺎ ﺍﻟﺬﻯ ﻟﻢ ﻳﺰﺭﻩ ﺍﺣﺪ‪» .‬ﻉ«‪ :‬ﻓﻘﺪ ﺭﺯﻳﻨﺎ ﺑﻤﺎ ﻟﻢ ﻳﺮﺯﻩ ﺍﺣﺪ‪ .‬ﺍﻟﺮﺯء‪ :‬ﺍﻟﻤﺼﻴﺒﻪ ﺑﻔﻘﺪ ﺍﻻﻋﺰﻩ‪ ،‬ﻭﺍﻟﺸﺠﻦ‪ :‬ﺍﻟﺤﺰﻥ‪++.‬‬ ‫ﻣﻦ ﺍﻟﺒﺮﻳﻪ ﻻ ﻋﺠﻢ ﻭ ﻻ ﻋﺮﺏ‬ ‫ﻓﺴﻮﻑ ﻧﺒﻜﻴﻚ ﻣﺎ ﻋﺸﻨﺎ ﻭ ﻣﺎ ﺑﻘﻴﺖ‪++‬‬ ‫ﻟﻨﺎ ﺍﻟﻌﻴﻮﻥ ﺑﺘﻬﻤﺎﻝ ﻟﻪ ﺳﻜﺐ‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۲۷‬‬

‫ﺍﻟﺒﻴﺖ ﻣﺬﻛﻮﺭ ﻓﻰ »ﻯ« ﻭ »ﻉ« ﻭ ﺍﻣﺎﻟﻰ ﺍﻟﻤﻔﻴﺪ‪ .‬ﻭ ﻫﻮ ﻓﻰ »ﻉ« ﻟﻬﺎ ﺳﻜﺐ‪ ،‬ﻭ ﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﻣﻨﺎ ﺍﻟﻌﻴﻮﻥ ﺑﺘﻬﺘﺎﻥ ﻫﻤﺎ ﺳﺮﺏ‪ .‬ﻭ ﻓﻰ ﺍﻻﺑﻴﺎﺕ ﺯﻳﺎﺩﻩ‬ ‫ﻭ ﻧﻘﻴﺼﻪ ﻓﻰ ﺍﻟﻨﺴﺦ ﻭ ﻣﺎ ﻓﻰ ﺍﻟﻤﺘﻦ ﻣﺼﻄﺎﺩ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻨﺴﺦ ﺍﻟﻤﻮﺟﻮﺩﻩ ﻋﻨﺪﻧﺎ‪.‬‬ ‫)ﻭ ﻭﺻﻠﺖ ﺫﻟﻚ ﺑﺎﻥ ﻗﺎﻟﺖ‪:‬‬ ‫ﻗﺪ ﻛﻨﺖ ﺫﺍﺕ ﺣﻤﻴﻪ ﻣﺎ ﻋﺸﺖ ﻟﻰ‬ ‫ﺍﻣﺸﻰ ﺍﻟﺒﺮﺍﺡ ﻭ ﺍﻧﺖ ﻛﻨﺖ ﺟﻨﺎﺣﻰ‬ ‫ﻓﺎﻟﻴﻮﻡ ﺍﺧﻀﻊ ﻟﻠﺬﻟﻴﻞ ﻭ ﺍﺗﻘﻰ‬ ‫ﻣﻨﻪ ﻭ ﺍﺩﻓﻊ ﻇﺎﻟﻤﻰ ﺑﺎﻟﺮﺍﺡ‬ ‫ﻓﻰ ﺍﻻﺻﻞ‪ :‬ﺍﻟﺰﺍﺡ‪ ،‬ﻭ ﻟﻢ ﻧﺠﺪ ﻟﻪ ﻣﻌﻨﻰ‪ .‬ﻭ ﺍﺫﺍ ﺑﻜﺖ ﻗﻤﻴﻪ ﺷﺠﻨﺎ ﻟﻬﺎ ﻟﻴﻼ‬ ‫ﻋﻠﻰ ﻏﺼﻦ ﺑﻜﻴﺖ ﺻﺒﺎﺣﻰ (‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪.‬‬ ‫ﺧﻄﺎﺑﻬﺎ ﻣﻊ ﺍﻻﻧﺼﺎﺭ‬ ‫)ﺛﻢ ﺭﻣﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻄﺮﻓﻬﺎ ﻧﺤﻮ ﺍﻻﻧﺼﺎﺭ(‬ ‫ﻛﺬﺍ ﻓﻰ »ﺩ«‪ ،‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﻭ« ﻭ »ﻁ«‪ :‬ﻟﻤﺎ ﻓﺮﻏﺖ ﻣﻦ ﻛﻼﻡ ﺍﺑﻰ ﺑﻜﺮ ﻭ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻋﺪﻟﺖ ﺍﻟﻰ ﻣﺠﻠﺲ ﺍﻻﻧﺼﺎﺭ ﻓﻘﺎﻟﺖ‪ ...:‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﺛﻢ‬ ‫ﻋﺪﻟﺖ ﺍﻟﻰ ﻣﺴﺠﺪ ﺍﻻﻧﺼﺎﺭ ﻓﻘﺎﻟﺖ‪ ...:‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﺛﻢ ﻋﺪﻟﺖ ﺍﻟﻰ ﻣﻌﺸﺮ ﺍﻻﻧﺼﺎﺭ ﻓﻘﺎﻟﺖ‪ ...:‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺛﻢ ﺍﻧﺤﺮﻓﺖ ﺍﻟﻰ ﻣﺠﻠﺲ ﺍﻻﻧﺼﺎﺭ ﻭ‬ ‫ﻗﺎﻟﺖ‪ ...:‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺍﻭﺭﺩ ﻛﻼﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻣﺎ ﻭﻗﻊ ﺍﻟﻜﻼﻡ ﺑﻴﻨﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺑﻴﻦ ﺍﺑﻰ ﺑﻜﺮ‪ ،‬ﻓﻜﺘﺐ ﺍﺑﻮﺑﻜﺮ ﻟﻬﺎ ﻛﺘﺎﺑﺎ ﺑﺮﺩ ﻓﺪﻙ‪ ،‬ﺛﻢ‬ ‫ﺍﺧﺬﻩ ﻋﻨﻬﺎ ﻋﻤﺮ ﻭ ﻣﺰﻗﻪ ﻓﺮﺟﻌﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻰ ﻣﺠﻠﺲ ﺍﻻﻧﺼﺎﺭ‪ .‬ﻓﻠﺬﻟﻚ ﺍﻭﺭﺩ ﺍﻟﻌﺒﺎﺭﻩ ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﺗﺖ ﻣﻦ ﻓﻮﺭﻫﺎ ﺫﻟﻚ ﺍﻻﻧﺼﺎﺭ ﻓﻘﺎﻟﺖ‪ ...:‬ﻓﻘﺎﻟﺖ‪:‬‬ ‫ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺒﻘﻴﻪ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻣﻌﺸﺮ ﺍﻟﻨﻘﻴﺒﻪ‪» .‬ﺩ« ﺥ ﻝ‪ :‬ﻣﻌﺎﺷﺮ ﺍﻟﻔﺘﻴﻪ‪» .‬ﻭ« ﻭ »ﻩ« ﻭ »ﻁ«‪ :‬ﻣﻌﺸﺮ ﺍﻟﻔﺌﻪ‪» .‬ﺡ« ﻭ »ﻉ«‪ :‬ﻣﻌﺎﺷﺮ ﺍﻟﺒﻘﻴﻪ‪» .‬ﻯ«‪ :‬ﻣﻌﺸﺮ ﺍﻟﻨﻘﺒﺎء‪ .‬ﻭ ﻓﻰ‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻣﻌﺸﺮ ﺍﻻﻧﺼﺎﺭ‪ ،.‬ﻭ ﺍﻋﻀﺎﺩ ﺍﻟﻤﻠﻪ‬ ‫»ﺝ«‪ :‬ﻳﺎ ﻋﻤﺎﺩ ﺍﻟﻤﻠﻪ‪» .‬ﻁ«‪ :‬ﺍﻋﻀﺎء ﺍﻟﻤﻠﻪ‪ ،.‬ﻭ ﺣﻀﻨﻪ‬ ‫»ﺏ« ﻭ »ﺡ«‪ :‬ﺣﺼﻮﻥ‪» .‬ﺝ« ﻭ »ﻯ« ﻭ »ﺱ«‪ :‬ﺣﺼﻨﻪ‪» .‬ﺩ« ﺥ ﻝ ﻭ »ﺯ«‪ :‬ﺍﻧﺼﺎﺭ‪ ،‬ﻭﺍﻟﺤﻀﻨﻪ ﺟﻤﻊ ﺣﺎﺿﻦ ﺑﻤﻌﻨﻰ ﺣﺎﻓﻆ‪ ،‬ﻭ ﺍﻟﺤﺼﻨﻪ ﺑﻜﺴﺮ ﺍﻟﺤﺎء‬ ‫ﻭ ﺍﻟﺤﺼﻮﻥ ﺟﻤﻊ ﺣﺼﻦ‪ .‬ﺍﻻﺳﻼﻡ! ﻣﺎ ﻫﺬﻩ )ﺍﻟﻔﺘﺮﻩ ﻋﻦ ﻧﺼﺮﺗﻰ ﻭ ﺍﻟﻮﻧﻴﻪ ﻋﻦ ﻣﻌﻮﻧﺘﻰ ﻭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻡ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﻉ« ﻓﻰ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺍﺕ ﺗﻘﺪﻳﻢ ﻭ ﺗﺎﺧﻴﺮ‪ .‬ﻭﺍﻟﻔﺘﺮﻩ ﺍﻯ ﺍﻟﻬﺪﻧﻪ‪ ،‬ﻭﺍﻟﻮﻧﻴﻪ ﺍﻯ ﺍﻟﻔﺘﻮﺭ ﻭﺍﻟﻀﻌﻒ‪ .‬ﺍﻟﻐﻤﻴﺰﻩ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۲۸‬‬

‫»ﺝ« ﻭ »ﻭ« ﻭ »ﺡ« ﻭ »ﻁ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻟﻔﺘﺮﻩ‪ ،‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﺍﻟﻐﻤﺰﻩ‪ .‬ﻓﻰ ﺣﻘﻰ ﻭ ﺍﻟﺴﻨﻪ ﻋﻦ ﻇﻼﻣﺘﻰ؟!‬ ‫»ﻁ« ﻭ »ﺱ« ﻭ »ﻉ«‪ :‬ﻭ ﺍﻟﺴﻨﻪ ﻓﻰ ﻇﻼﻣﺘﻰ‪» .‬ﻯ«‪ :‬ﻭﺍﻟﺴﻼﻣﻪ ﻓﻰ ﻇﻼﻣﺘﻰ‪ .‬ﻭﺍﻟﺴﻨﻪ ﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺍﻟﺘﻐﺎﻓﻞ ﻭ ﺍﻟﺘﻬﺎﻭﻥ‪.‬‬ ‫)ﺍﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺑﻰ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻤﺮء ﻳﺤﻔﻆ ﻓﻰ ﻭﻟﺪﻩ«(؟‬ ‫»ﺍﻟﻒ«‪ :‬ﺍﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻣﺮ ﺑﺤﻔﻆ ﺍﻟﻤﺮء ﻓﻰ ﻭﻟﺪﻩ؟ »ﺝ« ﻭ »ﻭ« ﻭ »ﻁ«‪ :‬ﺍﻣﺎ ﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻥ‬ ‫ﻳﺤﻔﻆ ﻓﻰ ﻭﻟﺪﻩ‪» .‬ﺡ«‪ :‬ﺍﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻳﺤﻔﻆ ﻓﻰ ﻭﻟﺪﻩ‪» .‬ﻥ«‪ :‬ﺍﻣﺎ ﻛﺎﻥ ﻣﻦ ﺣﻖ ﺭﺳﻮﻝ ﺍﷲ ﺍﻥ ﻳﺤﻔﻆ ﻓﻰ ﻭﻟﺪﻩ‪» .‬ﻉ«‪ :‬ﺍﻣﺎ‬ ‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺑﻰ ﻭﺍﻟﻤﺮء ﻳﺤﻔﻆ ﻓﻰ ﻭﻟﺪﻩ‪ .‬ﺳﺮﻋﺎﻥ ﻣﺎ ﺍﺣﺪﺛﺘﻢ‬ ‫»ﻩ« ﻭ »ﻁ«‪ :‬ﻟﺴﺮﻋﺎﻥ‪» .‬ﻭ«‪ :‬ﻟﺴﺮﻉ‪» .‬ﺏ«‪ :‬ﺳﺮﻋﺎﻥ ﻣﺎ ﺍﺟﺪﺑﺘﻢ ﻓﺎﻛﺪﻳﺘﻢ ﻭ ﻋﺠﻼﻥ ﺫﺍ ﺍﻫﺎﻧﻪ‪ .‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﺍﻧﺴﻴﺘﻢ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ -‬ﻭ ﺑﺪء ﺑﺎﻟﻮﻻﻳﻪ‪» -‬ﺍﻧﺖ ﻣﻨﻰ ﺑﻤﻨﺰﻟﻪ ﻫﺎﺭﻭﻥ ﻣﻦ ﻣﻮﺳﻰ«‪ .‬ﻭ ﻗﻮﻟﻪ‪» :‬ﺍﻧﻰ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﺍﻟﺜﻘﻠﻴﻦ«؟ ﻣﺎ ﺍﺳﺮﻉ ﻣﺎ ﺍﺣﺪﺛﺘﻢ ﻭ ﺍﻋﺠﻞ ﻣﺎ‬ ‫ﻧﻜﺼﺘﻢ‪» .‬ﺡ«‪ :‬ﺳﺮﻋﺎﻥ ﻣﺎ ﻧﺴﺘﻴﻢ ﻭ ﻋﺠﻼﻥ ﻣﺎ ﺍﺣﺪﺛﺘﻢ! ﺛﻢ ﺗﻘﻮﻟﻮﻥ‪» ...‬ﻯ«‪ :‬ﻣﺎ ﺍﺳﺮﻉ ﻣﺎ ﺍﺣﺬﺭﺗﻢ‪» .‬ﻉ«‪ :‬ﻣﺎ ﺍﺳﺮﻉ ﻣﺎ ﺍﺧﺬﺗﻢ ﻭ ﺍﻋﺠﻞ ﻣﺎ ﺑﺪﻟﺘﻢ‪ ،.‬ﻭ‬ ‫ﻋﺠﻼﻥ ﺫﺍ ﺍﻫﺎﻟﻪ!‬ ‫ﻓﻰ »ﻡ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻋﺠﻼﻥ ﻣﺎ ﺍﺗﻴﺘﻢ‪ .‬ﻭ ﻫﻮ ﺍﺷﺎﺭﻩ ﺍﻟﻰ ﻣﺜﻞ ﻣﻌﺮﻭﻑ ﻳﻀﺮﺏ ﻟﻠﺸﻴﻰ ﻳﺎﺗﻰ ﻗﺒﻞ ﺍﻭﺍﻧﻪ‪) .‬ﻭﻟﻜﻢ ﻃﺎﻗﻪ ﺑﻤﺎ ﺍﺣﺎﻭﻝ‪ ،‬ﻭ ﻗﻮﻩ ﻋﻠﻰ ﻣﺎ‬ ‫ﺍﻃﻠﺐ ﻭ ﺍﺯﺍﻭﻝ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺯ«‪» :‬ﺍﺟﺎﺩﻝ« ﻣﻜﺎﻥ »ﺍﺣﺎﻭﻝ«‪.‬‬ ‫ﺍﺗﻘﻮﻟﻮﻥ‬ ‫»ﺝ«‪ :‬ﺍﺗﺰﻋﻤﻮﻥ‪ .‬ﻣﺎﺕ ﻣﺤﻤﺪ )ﺭﺳﻮﻝ ﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ »ﺏ«‪ ،‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ »ﻡ«‪ :‬ﺍﻟﺌﻦ ﻣﺎﺕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻣﺘﻢ ﺩﻳﻨﻪ؟! ﻫﺎ ﺍﻥ ﻣﻮﺗﻪ ﻟﻌﻤﺮﻯ ﺧﻄﺐ ﺟﻠﻴﻞ‪.‬‬ ‫ﻭ ﻓﻰ »ﻉ«‪ :‬ﺗﻘﻮﻟﻮﻥ ﺍﻥ ﻣﺤﻤﺪﺍ ﻣﺎﺕ‪.‬؟ ﻓﺨﻄﺐ )ﻭﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ ،‬ﻭ ﻓﻰ »ﻩ«‪ :‬ﻟﻌﻤﺮﻯ ﺧﻄﺐ ﺟﻠﻴﻞ‪ .‬ﺟﻠﻴﻞ‪ ،‬ﺍﺳﺘﻮﺳﻊ ﻭﻫﻴﻪ‬ ‫»ﺏ« ﻭ »ﺝ« ﻭ »ﺯ« ﻭ »ﻯ« ﻭ »ﺱ«‪ :‬ﻭﻫﻨﻪ‪ ،‬ﻭﺍﺳﺘﻮﺳﻊ ﻭ ﺍﺳﺘﻨﻬﺮ ﺍﻯ ﺍﺗﺴﻊ‪ ،‬ﻭﺍﻟﻮﻫﻰ‪ :‬ﺍﻟﺸﻖ ﻭ ﺍﻟﺘﺨﺮﻕ‪ .‬ﻭ ﺍﺳﺘﻨﻬﺮ‬ ‫»ﺝ«‪ :‬ﺍﺳﺘﻬﺘﺮ‪» .‬ﺡ«‪ :‬ﺍﺳﺘﺜﻤﺮ‪» .‬ﺱ«‪ :‬ﺍﻧﺘﻬﺮﺕ‪» .‬ﻡ«‪ :‬ﺍﺳﺘﺒﻬﻢ‪ .‬ﻓﺘﻘﻪ ﻭ ﻓﻘﺪ ﺭﺍﺗﻘﻪ‬ ‫»ﺏ«‪ :‬ﻭ ﺑﻌﺪ ﻭﻗﺘﻪ‪» .‬ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺍﻧﻔﺘﻖ ﺭﺗﻘﻪ‪» .‬ﺡ«‪ :‬ﻟﻔﻘﺪﺍﻥ ﺭﺍﺗﻘﻪ‪ ،‬ﻓﺎﻇﻠﻤﺖ ﺍﻟﺒﻼﺩ‪ .‬ﻭ ﺍﻇﻠﻤﺖ ﺍﻻﺭﺽ ﻟﻐﻴﺒﺘﻪ ﻭ ﺍﻛﺘﺎﺑﺖ ﺧﻴﺮﻩ ﺍﷲ‬ ‫»ﺱ«‪ :‬ﻭ ﺍﻛﺘﺎﻧﺖ ﺧﻴﺮﻩ ﺍﷲ ﻟﻤﺼﻴﺒﺘﻪ ﻭ ﺍﻛﺪﺕ ﺍﻟﺮﻣﺎﻝ‪» .‬ﺝ«‪ :‬ﻟﺨﻴﺮﻩ ﺍﷲ ﻭ ﺧﺸﻌﺖ ﺍﻟﺠﺒﺎﻝ ﻭ ﺍﻛﺪﺕ ﺍﻻﻣﺎﻝ ﻭ ﺍﺿﻴﻊ ﺍﻟﺤﺮﻳﻢ‪ ،...‬ﻭ ﺍﻛﺘﺎﺑﺖ ﺍﻯ ﺣﺰﻧﺖ‬ ‫ﻣﻦ ﺍﻟﻜﺎﺑﻪ‪ ،‬ﻭ ﺍﻛﺘﺎﻧﺖ ﺍﻯ ﺍﺳﺘﺘﺮﺕ‪) .‬ﻭ ﻛﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭ ﺍﻧﺘﺜﺮﺕ ﺍﻟﻨﺠﻮﻡ(‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۲۹‬‬

‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﻭ ﻓﻰ »ﻁ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻇﻠﻤﺖ ﺍﻻﺭﺽ ﻟﻐﻴﺒﺘﻪ ﻭ ﺍﻧﻜﺴﻔﺖ ﺍﻟﻨﺠﻮﻡ ﻟﻤﺼﻴﺒﺘﻪ‪ ...‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻭ ﺍﻛﺘﺎﺑﺖ ﺧﻴﺮﻩ ﺍﷲ ﻟﻤﻮﺗﻪ‪ .‬ﻟﻤﺼﻴﺒﺘﻪ ﻭ‬ ‫ﺍﻛﺪﺕ ﺍﻻﻣﺎﻝ ﻭ ﺧﺸﻌﺖ ﺍﻟﺠﺒﺎﻝ )ﻭ ﺍﻛﻠﺖ ﺍﻻﻣﻮﺍﻝ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ .‬ﻭ ﺍﺿﻴﻊ ﺍﻟﺤﺮﻳﻢ ﻭ ﺍﺫﻳﻠﺖ ﺍﻟﺤﺮﻣﻪ ﻋﻨﺪ ﻣﻤﺎﺗﻪ‬ ‫»ﻭ« ﻭ »ﺯ« ﻭ »ﺱ«‪ :‬ﺍﺯﻳﻠﺖ‪» .‬ﺡ«‪ :‬ﺯﺍﻟﺖ‪» .‬ﻉ«‪ :‬ﻭ ﻧﺒﺬﺕ ﺍﻟﺤﺮﻣﻪ‪» .‬ﻥ«‪ :‬ﺍﺩﻳﻠﺖ‪ .‬ﻭ ﺍﺩﻳﻠﺖ‪ :‬ﻏﻠﺒﺖ‪» .‬ﺍﻟﻒ«‪ :‬ﻭ ﺍﺫﻳﻠﺖ ﺍﻟﺤﺮﻣﻪ ﺑﻤﻮﺕ ﻣﺤﻤﺪ‪ .‬ﻭ ﻓﻰ‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ »ﻡ«‪ :‬ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪» :‬ﻭﺍﺿﻴﻊ ﺍﻟﺤﺮﻳﻢ« ﺍﻟﻰ ﺍﻭﻝ ﺍﻵﻳﻪ )ﻭ ﻣﺎ ﻣﺤﻤﺪ( ﻫﻜﺬﺍ‪ :‬ﻭﺍﺿﻴﻊ )»ﻡ«‪ :‬ﺑﻌﺪﻩ( ﺍﻟﺤﺮﻳﻢ ﻭ ﻫﺘﻜﺖ ﺍﻟﺤﺮﻣﻪ‬ ‫ﻭ ﺍﺯﻳﻠﺖ )»ﻡ«‪ :‬ﺍﺫﻳﻠﺖ( ﺍﻟﻤﺼﻮﻧﻪ ﻭ ﺗﻠﻚ ﻧﺎﺯﻟﻪ ﺍﻋﻠﻦ ﺑﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﻗﺒﻞ ﻣﻮﺗﻪ ﻭ ﺍﻧﺒﺎﻛﻢ ﺑﻬﺎ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﻓﻘﺎﻝ‪» :‬ﻭ ﻣﺎ ﻣﺤﻤﺪ‪ ،«...‬ﻭ ﺍﻛﺪﺕ‪ :‬ﺧﺎﺑﺖ‪.‬‬ ‫ﻭﺍﺫﻳﻠﺖ‪ :‬ﺍﻫﻴﻨﺖ‪) .‬ﻭ ﻓﺘﻨﺖ ﺍﻻﻣﻪ ﻭ ﻏﺸﻴﺖ ﺍﻟﻈﻠﻤﻪ ﻭ ﻣﺎﺕ ﺍﻟﺤﻖ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻉ«‪ [ .‬ﻓﺘﻠﻚ )ﻭ ﺍﷲ ﺍﻟﻨﺎﺯﻟﻪ ﺍﻟﻜﺒﺮﻯ ﻭ ﺍﻟﻤﺼﻴﺒﻪ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻻ ﻣﺜﻠﻬﺎ ﻧﺎﺯﻟﻪ ﻭ ﻻ ﺑﺎﺋﻘﻪ ﻋﺎﺟﻠﻪ(‪] .‬ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺝ« ﻭ‬ ‫»ﺡ« ﻭ »ﻁ« ﻭ »ﻯ« ﻭ »ﺱ« ﻭ »ﻉ«‪ :‬ﻓﺘﻠﻚ ﻧﺎﺯﻟﻪ ﺍﻋﻠﻦ‪» ،...‬ﺏ«‪ :‬ﻭ ﺗﻠﻚ ﻧﺎﺯﻝ ﻋﻠﻴﻨﺎ ﺑﻬﺎ ﻛﺘﺎﺏ‪» ...‬ﻥ«‪ ...:‬ﻭ ﺍﻟﻤﺼﻴﺒﻪ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺘﻰ ﻣﺜﻠﻬﺎ ﻧﺎﺯﻟﻪ‬ ‫ﻭ ﻻ ﺑﺎﺋﻘﻪ ﻋﺎﺟﻠﻪ ﺍﻋﻠﻦ ﺑﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺟﻞ ﺛﻨﺎﺋﻪ‪.‬‬ ‫ﺍﻋﻠﻦ ﺑﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﻓﻰ ﺍﻓﻨﻴﺘﻜﻢ )ﻭ ﻓﻰ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻋﻨﺪ‪ .‬ﻭ ﻓﻰ »ﻩ« ﻭ »ﻭ« ﻭ »ﺯ«‪ :‬ﻋﻠﻦ ﻣﻜﺎﻥ ﺍﻋﻠﻦ‪ .‬ﻭ ﻓﻰ »ﻁ«‪ :‬ﻓﻰ ﻓﺘﻨﺘﻜﻢ ﻓﻰ ﻣﻤﺴﺎﻛﻢ‪ .‬ﻣﻤﺴﺎﻛﻢ ﻭ ﻣﺼﺒﺤﻜﻢ‪،‬‬ ‫)ﻳﻬﺘﻒ ﺑﻬﺎ ﻓﻰ ﺍﺳﻤﺎﻋﻜﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ«‪ ،‬ﻭ ﻓﻰ »ﻭ« ﻭ »ﻁ«‪ :‬ﺗﻬﺘﻒ ﻓﻰ ﺍﺳﻤﺎﻋﻜﻢ‪ .‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﻳﻬﺘﻒ )»ﺯ«‪ :‬ﺑﻪ( ﻓﻰ ﺍﻓﻨﻴﺘﻜﻢ‪ .‬ﻫﺘﺎﻓﺎ )ﻭ ﺻﺮﺍﺧﺎ ﻭ ﺗﻼﻭﻩ ﻭ ﺍﻟﺤﺎﻧﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ« ﻭ ﻓﻰ »ﻩ« ﻭ »ﻯ« ﻭ »ﻉ«‪ :‬ﻫﺘﺎﻓﺎ ﻫﺘﺎﻓﺎ‪» .‬ﺱ«‪ :‬ﻫﻴﺎﻓﺎ ﻫﻴﺎﻓﺎ‪ ،.‬ﻭ ﻟﻘﺒﻠﻪ ﻣﺎ ﺣﻠﺖ‬ ‫»ﺱ«‪ :‬ﺧﻠﺖ‪» .‬ﺍﻟﻒ«‪ :‬ﻭ ﻟﻘﺒﻞ ﻣﺎ ﺧﻠﺖ ﺑﻪ ﺍﻧﺒﻴﺎء‪» ...‬ﻉ«‪ :‬ﻟﻘﺒﻠﻪ‪» .‬ﺡ«‪ ...:‬ﻭ ﻣﺼﺒﺤﻜﻢ ﻫﺎﺗﻔﺎ ﺑﻜﻢ ﻭ ﻟﻘﺒﻞ ﻣﺎ ﺣﻞ‪ ...‬ﺑﺎﻧﺒﻴﺎء ﺍﷲ ﻭ ﺭﺳﻠﻪ )ﺣﻜﻢ ﻓﺼﻞ‬ ‫ﻭ ﻗﻀﺎء ﺣﺘﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪» ،.‬ﻭ ﻣﺎ ﻣﺤﻤﺪ ﺍﻻ ﺭﺳﻮﻝ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻠﻪ ﺍﻟﺮﺳﻞ ﺍﻓﺎﻥ ﻣﺎﺕ ﺍﻭ ﻗﺘﻞ ﺍﻧﻘﻠﺒﺘﻢ ﻋﻠﻰ ﺍﻋﻘﺎﺑﻜﻢ ﻭ ﻣﻦ ﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ﻓﻠﻦ‬ ‫ﻳﻀﺮ ﺍﷲ ﺷﻴﺌﺎ ﻭ ﺳﻴﺠﺰﻯ ﺍﷲ ﺍﻟﺸﺎﻛﺮﻳﻦ«‪.‬‬ ‫ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﻪ ‪.144‬‬ ‫ﺍﻟﺰﻫﺮﺍء ﺗﻈﻠﻢ ﺑﻤﺮﺍﻯ ﻭ ﻣﺴﻤﻊ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻳﻬﺎ ﺑﻨﻰ ﻗﻴﻠﻪ! ﺍﺍﻫﻀﻢ‬ ‫»ﺍﻟﻒ« ﻭ »ﺡ«‪ :‬ﺍﺑﻨﻰ ﻗﻴﻠﻪ ﺍﻫﺘﻀﻢ‪» .‬ﻩ« ﻭ »ﻭ« »ﻁ«‪ :‬ﺍﺍﻫﺘﻀﻢ‪» .‬ﻉ«‪ :‬ﺍﺑﻨﻰ ﻗﻴﻠﻪ ﺍﺍﻫﻀﺘﻢ ﺍﺭﺛﻰ ﺑﻤﺮﺍﻯ‪» ...‬ﺱ«‪ :‬ﻳﺎ ﺁﻝ ﺑﻨﻰ ﻗﻴﻠﻪ ﺍﻫﺘﻀﻢ‪ .‬ﺑﻨﻮﻗﻴﻠﻪ‪:‬‬ ‫ﺍﻻﻭﺱ ﻭ ﺍﻟﺨﺰﺭﺝ‪ -‬ﻗﺒﻴﻠﺘﺎ ﺍﻻﻧﺼﺎﺭ‪ -‬ﻭ ﻗﻴﻠﻪ ﺳﻢ ﺍﻡ ﻟﻬﻢ ﻗﺪﻳﻤﻪ‪ .‬ﺗﺮﺍﺙ )ﺍﺑﻰ(‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺏ« ﻭ »ﺝ« ﻭ »ﻭ« ﻭ »ﻁ«‪ :‬ﺍﺑﻴﻪ‪ .‬ﻭ ﺍﻧﺘﻢ ﺑﻤﺮﺍﻯ )ﻣﻨﻰ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﻣﻨﻪ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻣﻨﻜﻢ‪ .‬ﻭ ﻣﺴﻤﻊ )ﻭ ﻣﻨﺘﺪﻯ ﻭ ﻣﺠﻤﻊ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺩ« ﺥ ﻝ‪ :‬ﻭ ﻣﺒﺘﺪء ﻭ ﻣﺠﻤﻊ‪.‬‬ ‫ﺗﻠﺒﺴﻜﻢ ﺍﻟﺪﻋﻮﻩ ﻭ ﺗﺸﻤﻠﻜﻢ ﺍﻟﺨﺒﺮﻩ‬ ‫»ﺍﻟﻒ« ﺍﻟﺠﺒﻦ‪» .‬ﻭ« ﻭ »ﻁ«‪ :‬ﺍﻟﺤﻴﺮﻩ‪» .‬ﺯ«‪ :‬ﺍﻟﺨﻴﺮﻩ‪» .‬ﺏ«‪ :‬ﻭ ﺗﺸﻤﻠﻜﻢ ﺍﻟﺤﻴﺮﻩ‪ ،‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ »ﻡ«‪ :‬ﺗﺒﻠﻐﻜﻢ ﺍﻟﺪﻋﻮﻩ ﻭ ﻳﺸﻤﻠﻜﻢ ﺍﻟﺼﻮﺕ‪.‬‬ ‫»ﺡ« ﻭ »ﻯ«‪ :‬ﺗﺸﻤﻠﻜﻢ ﺍﻟﺪﻋﻮﻩ‪» .‬ﻩ« ﻭ »ﻉ«‪ :‬ﺗﺸﻤﻠﻜﻢ ﺍﻟﺪﻋﻮﻩ ﻭ ﻳﻨﺎﻟﻜﻢ ﺍﻟﺨﺒﺮ‪» .‬ﻥ« ﻭ »ﺱ«‪ :‬ﻳﺸﻤﻠﻜﻢ ﺍﻟﺨﺒﺮ‪» .‬ﻉ«‪ :‬ﻭ ﻟﻜﻢ ﺍﻟﺪﺍﺭ ﻭﺍﻻﻳﻤﺎﻥ‪ ،.‬ﻭ‬ ‫ﻓﻴﻜﻢ ﺍﻟﻌﺪﻩ ﻭ ﺍﻟﻌﺪﺩ‪ ،‬ﻭ ﻟﻜﻢ ﺍﻟﺪﺍﺭ ﻭ ﺍﻟﺠﻨﻦ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺍﻧﺘﻢ ﺫﻭﻭ ﺍﻟﻌﺪﺩ ﻭ ﺍﻟﻌﺪﻩ ﻭ ﺍﻻﺩﺍﻩ )»ﺯ«‪ :‬ﺍﻟﻌﺪﺍﻩ( ﻭﺍﻟﻘﻮﻩ‪» .‬ﻩ« ﻭ »ﻁ«‪ :‬ﻭ ﻓﻴﻜﻢ ﺍﻟﻌﺪﺩ ﻭﺍﻟﻌﺪﻩ‪ ،‬ﻭ ﻟﻜﻢ ﺍﻟﺪﺍﺭ ﻭ ﻋﻨﺪﻛﻢ ﺍﻟﺠﻨﻦ‪) .‬ﻭ ﺍﻻﺩﺍﻩ‬ ‫ﻭ ﺍﻟﻘﻮﻩ‪ ،‬ﻭ ﻋﻨﺪﻛﻢ ﺍﻟﺴﻼﺡ ﻭ ﺍﻟﺠﻨﻪ‪ ،‬ﺗﻮﺍﻓﻴﻜﻢ ﺍﻟﺪﻋﻮﻩ ﻓﻼ ﺗﺠﻴﺒﻮﻥ؟ ﻭ ﺗﺎﺗﻴﻜﻢ ﺍﻟﺼﺮﺧﻪ ﻓﻼ ﺗﻐﻴﺜﻮﻥ ﻭ ﺍﻧﺘﻢ ﻣﻮﺻﻮﻓﻮﻥ ﺑﺎﻟﻜﻔﺎﺡ ﻣﻌﺮﻭﻓﻮﻥ ﺑﺎﻟﺨﻴﺮ ﻭ‬ ‫ﺍﻟﺼﻼﺡ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ .‬ﻭ ﺍﻧﺘﻢ ﺍﻻﻭﻟﻰ ﻧﺨﺒﻪ ﺍﷲ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺒﺖ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻧﺨﺒﻪ ﺍﷲ ﺍﻟﺘﻰ ﺍﻣﺘﺤﻦ ﻭ ﻧﺤﻠﺘﻪ ﺍﻟﺘﻰ ﺍﻧﺘﺤﻞ ﻭ ﺧﻴﺮﺗﻪ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺐ ﻟﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻨﺎ ﺑﺬﺗﻢ ﻓﻴﻨﺎ ﺍﻟﻌﺮﺏ ﻭ ﻧﺎﻫﻀﺘﻢ‪» ...‬ﺏ« ﻭ »ﻭ«‪...:‬‬ ‫ﻧﺨﺒﻪ ﺍﷲ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺐ ﻟﺪﻳﻨﻪ ﻭ ﺍﻧﺼﺎﺭ ﺭﺳﻮﻟﻪ ﻭ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺨﻴﺮﻩ‪» ....‬ﺩ« ﺥ ﻝ‪ :‬ﻭ ﺍﻟﻨﺠﺒﻪ ﺍﻟﺘﻰ ﺍﻧﺘﺠﺒﺖ‪» .‬ﻩ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻧﺨﺒﻪ ﺍﷲ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺐ ﻟﺪﻳﻨﻪ‬ ‫ﻭ ﺍﻧﺼﺎﺭ ﺭﺳﻮﻟﻪ ﻭ ﺧﻴﺮﺗﻪ ﺍﻟﺘﻰ ﺍﻧﺘﺠﺐ ﻟﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻨﺎﺑﺬﺗﻢ ﻓﻴﻨﺎ ﺻﻤﻴﻢ ﺍﻟﻌﺮﺏ ﻭ ﻧﺎﻫﻀﺘﻢ‪ ...‬ﻭ ﻓﻰ »ﻭ«‪ ...:‬ﻭ ﺍﻟﺨﻴﺮﻩ ﺍﻟﺘﻰ ﺍﺧﺘﺎﺭ ﺍﷲ ﻟﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ‬ ‫ﻓﻨﺎﺑﺬﺗﻢ ﺍﻟﻌﺮﺏ ﻭ ﻧﺎﻫﻀﺘﻢ‪ ...‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻗﺎﺗﻠﺘﻢ ﺍﻟﻌﺮﺏ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻧﺨﺒﻪ ﺍﷲ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺐ ﻟﺪﻳﻨﻪ ﻭ ﺍﻧﺼﺎﺭ ﺭﺳﻮﻟﻪ ﻭ ﺍﻟﺨﻴﺮﻩ ﺍﻟﺘﻰ ﺍﺧﺘﺎﺭ ﻟﻨﺎ‬ ‫ﺍﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻨﺎﺑﺬﺗﻢ ﺍﻟﻌﺮﺏ‪ .‬ﻭ ﻓﻰ »ﻯ« ﻭ ﺍﻧﺘﻢ ﺧﻴﺮﻩ ﺍﷲ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺐ ﻟﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻧﺎﺑﺬﺗﻢ ﺍﻟﻌﺮﺏ ﻭ ﻧﺎﻫﺮﺗﻢ ﺍﻟﻌﺠﻢ ﻭ ﻛﺎﻓﺤﺘﻢ ﺍﻟﺒﻬﻢ‪ ،‬ﻻ ﻧﺒﺮﺡ‪ ...‬ﻭ‬ ‫ﻓﻰ »ﺱ«‪ :‬ﻭ ﺍﻧﺘﻢ ﺷﺠﺮﻩ ﺍﷲ ﺍﻟﺘﻰ ﺍﻣﺘﺤﻦ ﻭ ﺧﻴﺮﺗﻪ ﺍﻟﺘﻰ ﺍﻧﺘﺤﻞ ﻟﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺗﻨﺎﻫﺪﺗﻢ ﺍﻟﻌﺮﺏ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺍﻧﺘﻢ ﻭ ﺍﷲ ﻧﺨﺒﻪ ﺍﷲ ﺍﻟﺘﻰ ﺍﻧﺘﺨﺐ‪ ،‬ﻭ‬ ‫ﺧﻴﺮﺗﻪ ﺍﻟﺘﻰ ﺍﻧﺘﺠﺐ ﻟﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻜﺎﻓﺤﺘﻢ ﺍﻟﺒﻬﻢ ﻳﻨﻬﺎﻛﻢ ﻓﺘﻨﺘﻬﻮﻥ ﻭ ﻳﺎﻣﺮﻛﻢ ﻓﺘﺎﺗﻤﺮﻭﻥ ﺣﺘﻰ ﺩﺍﺭﺕ‪ ...‬ﻭ ﺍﻟﺨﻴﺮﻩ ﺍﻟﺘﻰ ﺍﺧﺘﻴﺮﺕ ﻟﻨﺎ‬ ‫ﺍﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺒﺎﺩﻳﺘﻢ ﺍﻟﻌﺮﺏ )ﻭ ﺑﺎﺩﻫﺘﻢ ﺍﻻﻣﻮﺭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ«‪) .‬ﻭ ﺗﺤﻤﻠﺘﻢ ﺍﻟﻜﺪ ﻭ ﺍﻟﺘﻌﺐ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،.‬ﻭ ﻧﺎﻫﻀﺘﻢ‬ ‫»ﺩ« ﻭ »ﺯ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻧﺎﻃﺤﺘﻢ‪» .‬ﺡ« ﻛﺎﻓﺤﺘﻢ‪ .‬ﺍﻻﻣﻢ ﻭ ﻛﺎﻓﺤﺘﻢ ﺍﻟﺒﻬﻢ‪ .‬ﻻ ﻧﺒﺮﺡ ﻭ ﺗﺒﺮﺣﻮﻥ‪ .‬ﻧﺎﻣﺮﻛﻢ ﻓﺘﺎﺗﻤﺮﻭﻥ‪.‬‬ ‫»ﺏ« ﻭ »ﻭ« ﻭ »ﻁ«‪ :‬ﻻ ﻧﺒﺮﺡ ﻧﺎﻣﺮﻛﻢ ﻓﺘﺎﺗﻤﺮﻭﻥ )»ﺏ«‪ :‬ﻭ ﺗﺎﻣﺮﻭﻥ(‪ .‬ﻭ ﻓﻰ »ﻩ« ﻭ »ﺯ«‪ :‬ﻭ ﻻ ﺗﺒﺮﺣﻮﻥ‪» .‬ﻥ«‪ :‬ﻻ ﻧﺒﺮﺡ ﺍﻭ ﺗﺒﺮﺣﻮﻥ‪ ،‬ﻭ »ﻥ« ﺥ ﻝ‪:‬‬ ‫ﻻ ﻧﺒﺮﺡ ﻓﺘﺒﺮﺣﻮﻥ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺣﺘﻰ )ﺍﺳﺘﻘﺎﻣﺖ ﻟﻜﻢ ﻣﻨﺎ ﺍﻟﺪﺍﺭ ﻭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻯ«‪ .‬ﺩﺍﺭﺕ ﻟﻜﻢ‬ ‫»ﺍﻟﻒ«‪ :‬ﺩﺍﺭﺕ ﺑﻨﺎ ﻭ ﺑﻜﻢ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﺣﺘﻰ ﺍﺫﺍ ﺩﺍﺭﺕ ﺑﻨﺎ‪ ...‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺣﺘﻰ ﺩﺍﺭﺕ ﺑﻜﻢ‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ ﺍﺳﺘﺪﺍﺭﺕ ﻟﻜﻢ ﺑﻨﺎ ﻣﺤﺎﻟﻪ‬ ‫ﺍﻻﺳﻼﻡ‪ .‬ﺑﻨﺎﺭﺣﻰ ﺍﻟﺴﻼﻡ ﻭ ﺩﺭ ﺣﻠﺐ ﺍﻻﻳﺎﻡ‬ ‫»ﺏ«‪ :‬ﺍﻻﻧﺎﻡ‪» .‬ﺍﻟﻒ« ﻭ »ﺝ« ﻭ »ﻯ« ﻭ »ﺱ«‪ :‬ﺍﻟﺒﻼﺩ‪» .‬ﻉ«‪ :‬ﺍﻻﺳﻼﻡ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻭ ﺩﺭ ﺣﻠﺒﻪ‪ .‬ﻭ ﺧﻀﻌﺖ ﻧﻌﺮﻩ‬ ‫»ﺍﻟﻒ«‪ :‬ﺑﻐﻮﻩ‪» .‬ﺩ« ﻭ »ﺯ«‪ :‬ﺛﻐﺮﻩ‪» .‬ﻩ«‪ :‬ﻧﺨﻮﻩ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻭ ﺧﻀﻌﺖ ﺭﻗﺎﺏ ﺍﻫﻞ ﺍﻟﺸﺮﻙ‪» .‬ﻉ«‪ :‬ﻭ ﺳﻜﻨﺖ ﺛﻐﺮﻩ ﺍﻟﺸﺮﻙ ﻭ ﻫﺪﺍﺕ ﺩﻋﻮﻩ ﺍﻟﻬﺮﺝ‪.‬‬ ‫ﺍﻟﺸﺮﻙ‪ ،‬ﻭ ﺳﻜﻨﺖ ﻓﻮﺭﻩ ﺍﻻﻓﻚ‬ ‫»ﺝ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻟﺸﺮﻙ‪» ،‬ﻯ«‪ :‬ﻭ ﺳﻜﻨﺖ ﻧﻌﺮﻩ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻓﻮﺭﻩ ﺍﻻﻓﻚ ﺍﻯ ﻏﻠﻴﺎﻥ ﺍﻟﻜﺬﺏ ﻭ ﻫﻴﺠﺎﻧﻪ‪ ،.‬ﻭ ﺧﺒﺖ ﻧﻴﺮﺍﻥ‬ ‫ﺍﻟﺤﺮﺏ‬ ‫»ﺍﻟﻒ«‪ :‬ﺧﺒﺖ ﻧﺎﺭ ﺍﻟﺤﺮﺏ‪» ،‬ﺏ« ﻭ »ﻩ« ﻭ »ﻭ« ﻭ »ﻁ«‪ :‬ﺑﺎﺧﺖ ﻧﻴﺮﺍﻥ ﺍﻟﺤﺮﺏ‪» .‬ﺩ« ﻭ »ﺯ«‪ :‬ﺧﻤﺪﺕ )»ﺯ«‪ :‬ﻫﺪﺕ( ﻧﻴﺮﺍﻥ ﺍﻟﻜﻔﺮ‪» .‬ﺡ«‪ :‬ﻭ ﺧﺒﺖ‬ ‫ﻧﻴﺮﺍﻥ ﺍﻟﺒﺎﻃﻞ‪ .‬ﺑﺎﺧﺖ ﻭ ﺧﺒﺖ ﺍﻯ ﺧﻤﺪﺕ‪ ،.‬ﻭ ﻫﺪﺍﺕ ﺩﻋﻮﻩ ﺍﻟﻬﺮﺝ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ«‪ :‬ﻭ ﻫﺪﺍﺕ ﺭﻭﻋﻪ ﺍﻟﻬﺮﺝ‪» .‬ﺝ«‪ .‬ﻭ ﻫﺪﺕ ﺩﻋﻮﻩ ﺍﻟﻬﺮﺝ‪» .‬ﻯ«‪ :‬ﻭ ﻫﺪﺍﺕ ﻭ ﻋﺮﻩ ﺍﻟﻬﺮﺝ‪» .‬ﺡ«‪ :‬ﻭ ﻭﻫﻨﺖ ﺩﻋﻮﺗﻪ‪ .‬ﻭ ﻓﻰ »ﺯ« ﻭ »ﻯ« ﻭ‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﺳﺘﻮﺛﻖ‪» .‬ﺱ«‪ :‬ﻭ ﺍﺳﺘﻮﺳﻖ ﻧﻈﺎﻡ ﺍﻟﻌﺮﺏ ﻭ ﺳﻜﻨﺖ ﺩﻋﻮﻩ ﺍﻟﻬﺮﺝ‪ .‬ﻭ ﺍﺳﺘﻮﺳﻖ ﺍﻯ ﺍﺟﺘﻤﻊ ﻭ ﺍﻧﻀﻢ‪ ،.‬ﻭ ﺍﺳﺘﻮﺳﻖ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻗﺎﺗﻠﻮﺍ ﺍﺋﻤﻪ ﺍﻟﻜﻔﺮ‬ ‫ﻓﺎﻧﻰ ﺟﺮﺗﻢ‬ ‫»ﺏ« ﻭ »ﻭ« ﻭ »ﺯ«‪ :‬ﺣﺮﺗﻢ‪ ،‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﺍﻓﻨﺎﺧﺮﺗﻢ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻓﺘﺎﺧﺮﺗﻢ ﺑﻌﺪ ﺍﻻﻗﺪﺍﻡ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﻓﻨﻜﺼﺘﻢ ﺑﻌﺪ ﺍﻻﻗﺪﺍﻡ ﻭ ﺍﺳﺮﺭﺗﻢ ﺑﻌﺪ‬ ‫ﺍﻟﺒﻴﺎﻥ ﻟﻘﻮﻡ ﻧﻜﺼﻮﺍ‪ ...‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﺤﺮﺗﻢ ﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ ﻭ ﺧﻤﺘﻢ ﺑﻌﺪ ﺍﻟﺒﺮﻫﺎﻥ ﻭ ﻧﻜﺼﺘﻢ ﺑﻌﺪ ﺛﺒﻮﺕ ﺍﻻﻗﺪﺍﻡ ﺍﺗﺒﺎﻋﺎ ﻟﻘﻮﻡ ﻧﻜﺜﻮﺍ ﺍﻳﻤﺎﻧﻬﻢ ﺍﺗﺨﺸﻮﻧﻬﻢ‬ ‫ﻓﺎﷲ‪ ،...‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻓﻨﺎﺣﺮﺗﻢ‪ ،‬ﺑﻤﻌﻨﻰ ﺧﺎﺻﻤﺘﻢ‪ ،‬ﻭ ﺧﻤﻤﺘﻢ ﺑﻤﻌﻨﻰ ﺟﺒﻨﺘﻢ ﻭ ﻧﻜﺼﺘﻢ‪ .‬ﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﺳﺮﺭﺗﻢ ﺑﻌﺪ ﺍﻻﻋﻼﻥ ﻭ ﻧﻜﺼﺘﻢ‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺍﻥ ﻛﻨﺘﻢ ﻣﻮﻣﻨﻴﻦ« ﻓﻰ »ﺩ« ﻭ »ﺯ« ﻫﻜﺬﺍ‪ :‬ﺍﺷﺮﻛﺘﻢ ﺑﻌﺪ ﺍﻻﻳﻤﺎﻥ ﺑﻮﺳﺎ ﻟﻘﻮﻡ ﻧﻜﺜﻮﺍ ﺍﻳﻤﺎﻧﻬﻢ ﻣﻦ ﺑﻌﺪ ﻋﻬﺪﻫﻢ‬ ‫)»ﺯ«‪ :‬ﻧﻜﺜﻮﺍ ﺑﻌﺪ ﺍﻳﻤﺎﻧﻬﻢ( ﻭ ﻫﻤﻮﺍ ﺑﺎﺧﺮﺍﺝ ﺍﻟﺮﺳﻮﻝ‪ ...‬ﺍﻟﻰ ﺁﺧﺮ ﺍﻵﻳﻪ‪ .‬ﻭ ﻓﻰ »ﺩ« ﺥ ﻝ‪ :‬ﻭ ﺍﺷﺮﻛﺘﻢ ﺑﻌﺪ ﺍﻻﻳﻤﺎﻥ ﺍﻻ ﺗﻘﺎﺗﻠﻮﻥ‪ ...‬ﺍﻟﻰ ﺁﺧﺮ ﺍﻵﻳﻪ‪ .‬ﻭ ﻓﻰ‬ ‫»ﻭ«‪ :‬ﻭ ﺍﺳﺮﺭﺗﻢ ﺑﻌﺪ ﺍﻟﺘﺒﻴﺎﻥ‪ ...‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻭ ﻧﻜﺼﺘﻢ ﺑﻌﺪ ﺛﺒﻮﺕ ﺍﻻﻗﺪﺍﻡ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ ...:‬ﻧﻜﺜﻮﺍ ﺍﻳﻤﺎﻧﻬﻢ ﻣﻦ ﺑﻌﺪ ﺍﻳﻤﺎﻧﻬﻢ‪ .‬ﺑﻌﺪ ﺍﻻﻗﺪﺍﻡ )ﻭ‬ ‫ﺍﺷﺮﻛﺘﻢ ﺑﻌﺪ ﺍﻻﻳﻤﺎﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪) .‬ﻭ ﺟﺒﻨﺘﻢ ﺑﻌﺪ ﺍﻟﺸﺠﺎﻋﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻡ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ ،.‬ﻋﻦ ﻗﻮﻡ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﻁ«‪ :‬ﻟﻘﻮﻡ‪» .‬ﻯ«‪ :‬ﻋﻠﻰ ﻗﻮﻡ‪ .‬ﻧﻜﺜﻮﺍ ﺍﻳﻤﺎﻧﻬﻢ ﻣﻦ ﺑﻌﺪ ﻋﻬﺪﻫﻢ ﻭ ﻃﻌﻨﻮﺍ ﻓﻰ ﺩﻳﻨﻜﻢ‪.‬‬ ‫ﻓﻘﺎﺗﻠﻮﺍ ﺍﺋﻤﻪ ﺍﻟﻜﻔﺮ ﺍﻧﻬﻢ ﻻ ﺍﻳﻤﺎﻥ ﻟﻬﻢ ﻟﻌﻠﻬﻢ ﻳﻨﺘﻬﻮﻥ‪ .‬ﺍﻻ ﺗﻘﺎﺗﻠﻮﻥ ﻗﻮﻣﺎ ﻧﻜﺜﻮﺍ ﺍﻳﻤﺎﻧﻬﻢ ﻭ ﻫﻤﻮﺍ ﺑﺎﺧﺮﺍﺝ ﺍﻟﺮﺳﻮﻝ ﻭ ﻫﻢ ﺑﺪﻭﻭﻛﻢ ﺍﻭﻝ ﻣﺮﻩ‬ ‫ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻣﻦ ﺑﻌﺪ ﻋﻬﺪﻫﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﺡ« ﻭ »ﻁ«‪ ،‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻓﻘﺎﺗﻠﻮﺍ‪ «...‬ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﻯ«‪.‬‬ ‫ﻭﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﺍﻻ ﺑﻞ ﻗﺪ ﺍﺭﻯ ﻭ ﺍﷲ ﻟﻘﺪ ﺍﺧﻠﺪﺗﻢ‪ ...‬ﺍﺗﺨﺸﻮﻧﻬﻢ ﻓﺎﷲ ﺍﺣﻖ ﺍﻥ ﺗﺨﺸﻮﻩ ﺍﻥ ﻛﻨﺘﻢ ﻣﻮﻣﻨﻴﻦ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺘﻮﺑﻪ‪ :‬ﺍﻻﻳﺘﺎﻥ ‪ 12‬ﻭ ‪.13‬‬ ‫ﺧﺬﻻﻥ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺤﻖ‬ ‫ﺍﻻ ﻭ ﻗﺪ ﺍﺭﻯ )ﻭ ﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ »ﻩ« ﻭ »ﻯ« ﻭ »ﺱ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﺍﻻ ﻭﻗﺪ ﻭﺍﷲ ﺍﺭﺍﻛﻢ ﻗﺪ ﺍﺧﻠﺪﺗﻢ‪ ...‬ﻭ ﻓﻰ »ﻥ«‪ :‬ﺍﻧﻪ ﻗﺪ ﺍﺧﻠﺪﺗﻢ‪ .‬ﺍﻥ ﻗﺪ ﺍﺧﻠﺪﺗﻢ‬ ‫ﺍﻟﻰ ﺍﻟﺨﻔﺾ‪) ،‬ﻭ ﺍﺑﻌﺪﺗﻢ ﻣﻦ ﻫﻮ ﺍﺣﻖ ﺑﺎﻟﺒﺴﻂ ﻭ ﺍﻟﻘﺒﺾ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،.‬ﻭ ﺭﻛﻨﺘﻢ ﺍﻟﻰ ﺍﻟﺪﻋﻪ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺧﻠﻮﺗﻢ ﺑﺎﻟﺪﻋﻪ‪» .‬ﻯ«‪ :‬ﻭ ﺧﻠﻴﺘﻢ ﺍﻟﺪﻋﻪ‪» .‬ﺱ«‪ :‬ﻭ ﺍﺳﺘﺤﻠﻴﺘﻢ ﺍﻟﺪﻋﻪ‪ .‬ﻭﺍﻟﺪﻋﻪ‪ :‬ﺍﻟﺮﺍﺣﻪ‪) ،.‬ﻭ ﻧﺠﻮﺗﻢ ﺑﺎﻟﻀﻴﻖ ﻣﻦ ﺍﻟﺴﻌﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻣﻦ ﺍﻟﻀﻴﻖ ﺑﺎﻟﺴﻌﻪ‪ ،.‬ﻓﻌﺠﺘﻢ ﻋﻦ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻯ ﺭﺟﻌﺘﻢ ﻋﻨﻪ ﻭ ﺗﺮﻛﺘﻤﻮﻩ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻭ ﻋﺠﺘﻢ ﻋﻦ ﺍﻟﺪﻳﻦ ﻓﺎﻥ ﺗﻜﻔﺮﻭﺍ‪ ،...‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻭ ﺟﺤﺪﺗﻢ ﺍﻟﺪﻳﻦ‪ .‬ﻭ ﻣﺠﺠﺘﻢ ﺍﻟﺬﻯ ﻭﻋﻴﺘﻢ‬ ‫ﺍﻯ ﺭﻣﻴﺘﻢ ﺍﻟﺬﻯ ﺣﻔﻈﺘﻢ ﻭ ﺟﻤﻌﺘﻢ‪» .‬ﺍﻟﻒ«‪ :‬ﻓﻤﺤﺠﺘﻢ ﺍﻟﺬﻯ ﺍﺳﺘﻮﻋﻴﺘﻢ‪» .‬ﺏ«‪ :‬ﺑﺤﺠﺘﻢ‪» .‬ﺝ«‪ :‬ﻓﻤﺠﺠﺘﻢ ﺍﻟﺬﻯ ﺍﻭﻋﻴﺘﻢ‪» .‬ﺩ«‪ :‬ﻓﻤﺠﺠﺘﻢ ﻣﺎ ﻭﻋﻴﺘﻢ‪.‬‬ ‫»ﻩ«‪ :‬ﻭ ﻣﺠﺠﺘﻢ ﺍﻟﺬﻯ ﻋﺮﻓﺘﻢ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻓﺤﺠﺘﻢ )ﺥ ﻝ‪ :‬ﻓﺤﺠﺠﺘﻢ( ﻣﺎ ﻭﻋﻴﺘﻢ‪ .‬ﻭ ﻓﻰ »ﻁ«‪ :‬ﻭ ﻣﺤﺠﺘﻜﻢ ﺍﻟﺘﻰ ﻭﻋﻴﺘﻢ‪ .‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﻓﺠﺤﺪﺗﻢ‪ .‬ﻭ‬ ‫ﺩﺳﻌﺘﻢ ﺍﻟﺬﻯ ﺳﻮﻏﺘﻢ‪.‬‬ ‫»ﺍﻟﻒ«‪ :‬ﺩﺳﻌﺘﻢ ﻣﺎ ﺍﺳﺘﺮﻋﻴﺘﻢ‪ .‬ﺍﻻ ﻭ ﺍﻥ ﺗﻜﻔﺮﻭﺍ‪» ...‬ﺝ« ﻭ »ﻩ« ﻭ »ﻁ«‪ :‬ﻭ ﻟﻔﻈﺘﻢ ﺍﻟﺬﻯ )»ﻁ«‪ :‬ﺍﻟﺘﻰ( ﺳﻮﻏﺘﻢ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﺯ«‪ :‬ﺩﺳﻌﺘﻢ ﺍﻟﺬﻯ‬ ‫ﺗﺴﻮﻏﺘﻢ‪ .‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻭ ﺍﺳﻐﺘﻢ ﺍﻟﺬﻯ ﺗﺠﺮﻋﺘﻢ‪ .‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﻭﺳﻐﺘﻢ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻭ ﻭﺳﻌﺘﻢ ﺍﻟﺬﻯ ﺳﻮﻏﺘﻢ‪ .‬ﻭ ﻣﺎ ﺑﻌﺪﻩ ﻓﻰ »ﻁ« ﻭ »ﻯ« ﻭ‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻭ ﺍﻥ ﺗﻜﻔﺮﻭﺍ‪» .‬ﺍﻟﻠﻔﻆ« ﻫﻮ ﺍﻟﺮﻣﻰ‪ ،‬ﻭ ﺩﺳﻌﺘﻢ ﺍﻯ ﺩﻓﻌﺘﻢ‪ ،‬ﻭ ﺳﻮﻏﺘﻢ ﺍﻯ ﺟﻌﻞ ﻟﻜﻢ ﺳﺎﺋﻐﺎ ﻫﻨﻰ ﺍﻟﺒﻠﻊ‪.‬‬ ‫ﻓﺎﻥ ﺗﻜﻔﺮﻭﺍ ﺍﻧﺘﻢ ﻭ ﻣﻦ ﻓﻰ ﺍﻻﺭﺽ ﺟﻤﻴﻌﺎ ﻓﺎﻥ ﺍﷲ ﻟﻐﻨﻰ ﺣﻤﻴﺪ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ :‬ﺍﻵﻳﻪ ‪ ) .8‬ﺍﻟﻢ ﻳﺎﺗﻜﻢ ﻧﺒﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻗﻮﻡ ﻧﻮﺡ ﻭ ﻋﺎﺩ ﻭ ﺛﻤﻮﺩ ﻭ ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﻌﺪﻫﻢ ﻻ ﻳﻌﻠﻤﻬﻢ ﺍﻻ ﺍﷲ‪ ،‬ﺟﺎءﺗﻬﻢ ﺭﺳﻠﻬﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ‬ ‫ﻓﺮﺩﻭﺍ ﺍﻳﺪﻳﻬﻢ ﻓﻰ ﺍﻓﻮﺍﻫﻬﻢ ﻭ ﻗﺎﻟﻮﺍ ﺍﻧﺎ ﻛﻔﺮﻧﺎ ﺑﻤﺎ ﺍﺭﺳﻠﺘﻢ ﺑﻪ ﻭ ﺍﻧﺎ ﻟﻔﻰ ﺷﻚ ﻣﻤﺎ ﺗﺪﻋﻮﻧﻨﺎ ﺍﻟﻴﻪ ﻣﺮﻳﺐ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ :‬ﺍﻵﻳﻪ ‪ .9‬ﻭ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﺍﻻ ﻭ ﻗﺪ ﺍﺭﻯ‪ «...‬ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﺡ«‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﻌﺎﺭ ﻭ ﺍﻟﻨﺎﺭ ﻟﻤﻦ ﻳﺨﺬﻝ ﺍﺑﻨﻪ ﻧﺒﻴﻪ‬ ‫ﺍﻻ ﻭ ﻗﺪ ﻗﻠﺖ ﺍﻟﺬﻯ ﻗﻠﺖ‬ ‫»ﺏ« ﻭ »ﻭ« ﻭ »ﻁ«‪ :‬ﺍﻻ ﻭﻗﺪ ﻗﻠﺖ ﺍﻟﺬﻯ ﻗﻠﺘﻪ‪» .‬ﺩ« ﻭ »ﺯ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻻ ﻭ ﻗﺪ ﻗﻠﺖ ﻣﺎ ﻗﻠﺖ ﻋﻠﻰ )»ﺩ«‪ :‬ﻫﺬﺍ ﻋﻠﻰ(‪ .‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﻭ ﻗﺪ‬ ‫ﻗﻠﺖ ﻟﻜﻢ ﻣﺎ ﻗﻠﺖ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﺍﻻ ﻟﻘﺪ ﻗﻠﺖ ﻣﺎ ﻗﻠﺖ ﻋﻠﻰ ﻋﻠﻢ ﻣﻨﻰ ﺑﺎﻟﺨﺬﻻﻥ ﺍﻟﺬﻯ ﺧﺎﻣﺮ ﺻﺪﻭﺭﻛﻢ ﻭ ﺍﺳﺘﻔﺰ ﻗﻠﻮﺑﻜﻢ ﻭ ﻟﻜﻦ ﻗﻠﺖ ﺍﻟﺬﻯ ﻗﻠﺖ ﻟﺒﺜﻪ‬ ‫ﺍﻟﺼﺪﺭ ﻭ ﺑﻌﺜﻪ ﺍﻟﻐﻴﻆ ﻭ ﻣﻌﺬﺭﻩ ﺍﻟﻴﻜﻢ ﻭ ﺣﺠﻪ ﻋﻠﻴﻜﻢ ﻭ ﺍﻥ ﺗﻜﻔﺮﻭﺍ ﺍﻧﺘﻢ ﻭ ﻣﻦ ﻓﻰ ﺍﻻﺭﺽ ﺟﻤﻴﻌﺎ ﻓﺎﻥ ﺍﷲ ﻟﻐﻨﻰ ﺣﻤﻴﺪ‪ .‬ﻓﺪﻭﻧﻜﻤﻮﻫﺎ‪ ...‬ﻋﻠﻰ ﻣﻌﺮﻓﻪ‬ ‫ﻣﻨﻰ ﺑﺎﻟﺨﺬﻟﻪ ﺍﻟﺘﻰ ﺧﺎﻣﺮﺗﻜﻢ )ﻭﺍﻟﻐﺪﺭﻩ ﺍﻟﺘﻰ ﺍﺳﺘﺸﻌﺮﺗﻬﺎ ﻗﻠﻮﺑﻜﻢ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ«‪ ،‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﻭ« ﻭ »ﻁ«‪ ...:‬ﻋﻠﻰ ﻣﻌﺮﻓﻪ ﻣﻨﻰ ﺑﺎﻟﺨﺬﻻﻥ ﺍﻟﺬﻯ ﺧﺎﻣﺮ ﺻﺪﻭﺭﻛﻢ ﻭ ﺍﺳﺘﺸﻌﺮﺗﻪ ﻗﻠﻮﺑﻜﻢ ﻭﻟﻜﻦ ﻗﻠﺘﻪ ﻓﻴﻀﻪ‬ ‫ﺍﻟﻨﻔﺲ‪ ...‬ﻭ ﻓﻰ »ﺝ«‪ ..:‬ﺑﺎﻟﺨﺬﻟﻪ ﺍﻟﺘﻰ ﺧﺎﻣﺮﺗﻜﻢ ﻭ ﺧﻮﺭ ﺍﻟﻘﻨﺎﻩ ﻭ ﺿﻌﻒ ﺍﻟﻴﻘﻴﻦ ﻭﻟﻜﻨﻪ ﻓﻴﻀﻪ ﺍﻟﻨﻔﺲ‪ ،...‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ ...:‬ﺑﺎﻟﺨﺬﻟﻪ ﺍﻟﺘﻰ‬ ‫ﺧﺎﻣﺮﺗﻜﻢ ﻭ ﺧﻮﺭ ﺍﻟﻘﻨﺎ ﻭ ﺿﻌﻒ ﺍﻟﻴﻘﻴﻦ ﻓﺪﻭﻧﻜﻤﻮﻫﺎ‪ ...‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻋﻠﻰ ﻣﻌﺮﻓﻪ ﺑﺎﻟﺨﺬﻟﻪ ﺍﻟﺘﻰ ﺧﺎﻣﺮﺗﻜﻢ ﻭ ﺍﻟﻔﺘﻨﻪ ﺍﻟﺘﻰ ﻏﻤﺮﺗﻜﻢ ﻭﻟﻜﻨﻬﺎ‪ ...‬ﻭﺍﻟﺨﺬﻟﻪ‪:‬‬ ‫ﺗﺮﻙ ﺍﻟﻨﺼﺮ‪ .‬ﺧﺎﻣﺮﺗﻜﻢ ﺍﻯ ﺧﺎﻟﻄﺘﻜﻢ‪ ،‬ﺍﺳﺘﻌﺸﺮﻩ ﺍﻯ ﻟﺒﺴﻪ‪ .‬ﻭﺍﻟﺸﻌﺎﺭ‪ :‬ﺍﻟﺜﻮﺏ ﺍﻟﻤﻼﺻﻖ ﻟﻠﺒﺪﻥ‪ .‬ﻭ ﻟﻜﻨﻬﺎ ﻓﻴﻀﻪ ﺍﻟﻨﻔﺲ ﻭ ﻧﻔﺜﻪ ﺍﻟﻐﻴﻆ‬ ‫»ﻩ«‪ :‬ﻭ ﻣﻨﻴﻪ ﺍﻟﻐﻴﻆ ﻭ ﺧﻮﺭ ﺍﻟﻘﻨﺎﻩ ﻭ ﻧﻔﺜﻪ ﺍﻟﺼﺪﺭ‪» ،...‬ﺱ«‪ :‬ﻭ ﺳﻮﺭﻩ ﺍﻟﻐﻴﻆ ﻭ ﻧﻔﺜﻪ ﺍﻟﺼﺪﺭ ﻭ ﻣﻌﺬﺭﻩ ﺍﻟﺤﺠﻪ‪ .‬ﻭﺍﻟﻨﻔﺜﻪ ﻫﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺗﻨﻔﺲ ﻋﺎﻝ‬ ‫ﺗﺴﻜﻴﻨﺎ ﻟﺤﺮ ﺍﻟﻘﻠﺐ ﻭ ﺍﻃﻔﺎء ﻟﻨﺎﺛﺮﻩ ﺍﻟﻐﻀﺐ‪ .‬ﻭ ﺧﻮﺭ ﺍﻟﻘﻨﺎﻩ‬ ‫»ﺯ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺍﻟﻘﻨﺎ‪ .‬ﺍﻟﺨﻮﺭ ﺍﻯ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻘﻨﺎ ﺟﻤﻊ ﻗﻨﺎﻩ ﻭ ﻫﻰ ﺍﻟﺮﻣﺢ ﺍﻭ ﻋﻮﺩﻩ‪ ،‬ﻭ ﺍﻟﻤﺮﺍﺩ ﺿﻌﻒ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﺸﺪﻩ‪ ،‬ﺍﻭ ﺿﻌﻒ‬ ‫ﻣﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻓﻰ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻟﻌﺪﻭ‪ .‬ﻭ ﻛﻠﻤﻪ »ﺧﻮﺭ ﺍﻟﻔﺘﺎﻩ« ﻟﻴﺴﺖ ﻓﻰ »ﻉ«‪) .‬ﻭ ﺿﻌﻒ ﺍﻟﻴﻘﻴﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ .‬ﻭ ﺑﺜﻪ ﺍﻟﺼﺪﺭ ﻭ ﻣﻌﺬﺭﻩ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﺗﻘﺪﻣﻪ‪ ،‬ﻭ ﺍﻟﻤﻌﺬﺭﻩ‪ :‬ﺍﻟﺤﺠﻪ ﺍﻟﺘﻰ ﻳﻌﺘﺬﺭ ﺑﻬﺎ‪ .‬ﺍﻟﺤﺠﻪ‪.‬‬ ‫ﻓﺪﻭﻧﻜﻤﻮﻫﺎ ﻓﺎﺣﺘﻘﺒﻮﻫﺎ ﻣﺪﺑﺮﻩ‬ ‫»ﺍﻟﻒ« ﻭ »ﺩ« ﻭ »ﺯ« ﻭ »ﺡ«‪ :‬ﺩﺑﺮﻩ ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻣﺪﺑﺮﻩ ﺍﻟﻈﻬﻮﺭ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﺪﻭﻧﻜﻢ ﻓﺎﻋﻨﻘﻮﺍ ﺑﻬﺎ ﺩﺑﺮﻩ ﺍﻟﻈﻬﺮ‪ ،‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﻓﺎﺣﺘﻮﻭﻫﺎ‬ ‫ﻣﺪﺑﺮﻩ‪ ،‬ﺍﻯ ﺍﺣﺮﺯﻭﻫﺎ ﻣﺼﺎﺑﺎ ﺑﺎﻟﺪﺑﺮﻩ ﻭﺍﻟﺪﺑﺮﻩ‪ .‬ﺍﻟﻘﺮﺣﻪ ﻭ ﺍﻟﺠﺮﺡ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﻓﻰ ﻇﻬﺮ ﺍﻟﺪﺍﺑﻪ‪ ،‬ﻭ ﺍﺣﺘﻘﺒﻮﻫﺎ ﺍﻯ ﺍﺭﻛﺒﻮﻫﺎ‪ ،‬ﻭ ﺩﻭﻧﻜﻤﻮﻫﺎ ﺍﻯ ﺧﺬﻭﻫﺎ‪ .‬ﻓﻰ‬ ‫»ﺱ«‪ :‬ﻓﺪﻭﻧﻜﻢ‪ .‬ﺍﻟﻈﻬﺮ‪) ،‬ﻣﻬﻴﻀﻪ ﺍﻟﻌﻈﻢ‪ ،‬ﺧﻮﺭﺍء ﺍﻟﻘﻨﺎﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ .‬ﻭ ﺑﻌﺪﻩ ﻫﻜﺬﺍ‪ :‬ﻧﺎﻗﺒﻪ ﺍﻟﺨﻒ ﺑﺎﻗﻴﻪ ﺍﻟﻌﺎﺭ‪ ،‬ﻣﻮﺻﻮﻟﻪ ﺑﺸﻨﺎﺭ ﺍﻻﺑﺪ‪ ،‬ﻣﺘﺼﻠﻪ ﺑﻨﺎﺭ ﺍﷲ‪ .‬ﻓﺒﻌﻴﻦ ﺍﷲ ﻣﺎ ﺗﻔﻌﻠﻮﻥ ﻭ ﺍﻋﻤﻠﻮﺍ ﺍﻧﺎ ﻋﺎﻣﻠﻮﻥ ﻭ ﺍﻧﺘﻈﺮﻭﺍ‬ ‫ﺍﻧﺎ ﻣﻨﺘﻈﺮﻭﻥ‪ .‬ﻭ ﺍﻧﺎ ﺍﺑﻨﻪ ﻧﺬﻳﺮ ﻟﻜﻢ ﺑﻴﻦ ﻳﺪﻯ ﻋﺬﺍﺏ ﺷﺪﻳﺪ‪ .‬ﻓﻜﻴﺪﻭﻧﻰ ﺟﻤﻴﻌﺎ ﺛﻢ ﻻ ﺗﻨﻈﺮﻭﻥ ﻭ ﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺍﻯ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒﻮﻥ‪ .‬ﻭﺍﻟﻤﻬﻴﺾ‪:‬‬ ‫ﺍﻟﻤﻜﺴﻮﺭ ﻭ ﺍﻟﻤﻬﺎﻥ‪ ،‬ﻭ ﺍﻟﺨﻮﺭﺍء‪ :‬ﺍﻟﻠﻴﻨﻪ ﺍﻟﻀﻌﻴﻔﻪ‪ .‬ﻭ ﺍﻟﻌﺎﺭ ﻭ ﺍﻟﺸﻨﺎﺭ ﺑﻤﻌﻨﻰ ﻭﺍﺣﺪ‪ ،.‬ﻧﺎﻗﺒﻪ ﺍﻟﺨﻒ‬ ‫»ﺩ« ﻭ »ﺯ« ﻭ »ﻉ«‪ :‬ﻧﻘﺒﻪ ﺍﻟﺨﻒ‪» .‬ﺱ«‪ :‬ﺛﺎﻗﺒﻪ ﺍﻟﺨﻒ‪ ،.‬ﺑﺎﻗﻴﻪ ﺍﻟﻌﺎﺭ‪ ،‬ﻣﻮﺳﻮﻣﻪ )ﺑﻐﻀﺐ ﺍﻟﺠﺒﺎﺭ ﻭ(‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﻭ ﻓﻰ »ﻡ«‪ :‬ﻣﻮﺳﻮﻣﻪ ﺍﻟﺸﻌﺎﺭ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻧﻘﺒﻪ ﺍﻟﺨﻒ ﻣﻮﺳﻮﻣﻪ ﺑﺎﻟﻌﺎﺭ ﺑﺎﻗﻴﻪ ﺍﻟﺸﻨﺎﺭ ﻣﻮﺻﻮﻟﻪ‪ ،...‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻣﻮﺳﻮﻣﻪ‬ ‫ﺍﻟﺸﻨﺎﺭ ﻣﻮﺻﻮﻟﻪ‪ ...‬ﻭ ﻓﻰ »ﺱ«‪ :‬ﻣﻮﺻﻮﻟﻪ ﺷﻨﺎﻥ ﺍﻻﺑﺪ‪ ،‬ﻣﺘﺼﻠﻪ ﺑﻨﺎﺭ ﺍﻟﻤﻮﻗﺪﻩ ﻓﻴﻌﻴﻦ ﺍﷲ ﻣﺎ ﺗﻔﻌﻠﻮﻥ‪ .‬ﻭ ﻓﻰ »ﺡ«‪ :‬ﺑﻐﻀﺐ ﺍﷲ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﺑﻐﻀﺐ ﺍﷲ‬ ‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻭ ﺷﻨﺎﺭ‪ ...‬ﺷﻨﺎﺭ ﺍﻻﺑﺪ‪ ،‬ﻣﻮﺻﻮﻟﻪ‬ ‫ﺑﻨﺎﺭ ﺍﷲ ﺍﻟﻤﻮﻗﺪﻩ ﺍﻟﺘﻰ ﺗﻄﻠﻊ ﻋﻠﻰ ﺍﻻﻓﺌﺪﻩ‪) ،‬ﺍﻧﻬﺎ ﻋﻠﻴﻬﻢ ﻣﻮﺻﺪﻩ ﻓﻰ ﻋﻤﺪ ﻣﻤﺪﺩﻩ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﺝ«‪ .‬ﺳﻮﺭﻩ ﺍﻟﻬﻤﺰﻩ‪ :‬ﺍﻵﻳﺎﺕ ‪ .6 -9‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻓﺒﻌﻴﻦ ﺍﷲ ﻣﺎ ﺗﻔﻌﻠﻮﻥ ﺑﻨﺎ ﻭ ﺳﻴﻌﻠﻢ‪ ...‬ﻓﺒﻌﻴﻦ ﺍﷲ ﻣﺎ ﺗﻔﻌﻠﻮﻥ ﻭ ﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ‬ ‫ﻇﻠﻤﻮﺍ ﺍﻯ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒﻮﻥ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺸﻌﺮﺍء‪ :‬ﺍﻵﻳﻪ ‪ .227‬ﻭ ﻫﻨﺎ ﺗﻨﺘﻬﻰ ﻧﺴﺨﻪ »ﻭ« ﻭ ﻫﻰ ﻛﺘﺎﺏ »ﻧﺜﺮ ﺍﻟﺪﺭ«‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ .‬ﻓﺒﻌﻴﻦ ﺍﷲ ﻣﺎ ﺗﻌﻤﻠﻮﻥ‪.‬‬ ‫ﺍﻧﺎ ﺍﺑﻨﻪ ﻧﺒﻴﻜﻢ‬ ‫ﻭ ﺍﻧﺎ ﺍﺑﻨﻪ‬ ‫»ﺝ« ﻭ »ﻯ«‪ :‬ﺑﻨﺖ‪ .‬ﻧﺬﻳﺮ ﻟﻜﻢ ﺑﻴﻦ ﻳﺪﻯ ﻋﺬﺍﺏ ﺷﺪﻳﺪ‬ ‫ﺳﻮﺭﻩ ﺳﺒﺎ‪ :‬ﺍﻵﻳﻪ ‪ .46‬ﻭ ﺟﺎء ﺑﻌﺪﻩ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺍﻧﺘﻈﺮﻭﺍ ﺍﻧﺎ ﻣﻨﺘﻈﺮﻭﻥ ﺛﻢ ﻭﻟﺖ ﻣﻨﺼﺮﻓﻪ ﻓﻘﺎﻝ ﺍﺑﻮﺑﻜﺮ ﻟﻌﻤﺮ‪ ...‬ﺍﻟﻰ ﺁﺧﺮ ﻣﺎ ﻳﺎﺗﻰ ﻓﻰ ﺭﻗﻢ ‪26‬‬ ‫ﺑﺎﺧﺘﻼﻑ ﺍﺫﻛﺮﻩ ﻫﻨﺎﻙ‪) .‬ﻓﻜﻴﺪﻭﻧﻰ ﺟﻤﻴﻌﺎ ﺛﻢ ﻻﺗﻨﻈﺮﻭﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻩ«‪ .‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ :‬ﺍﻵﻳﻪ ‪ ،.55‬ﻓﺎﻋﻤﻠﻮﺍ ﺍﻧﺎ ﻋﺎﻣﻠﻮﻥ ﻭ ﺍﻧﺘﻈﺮﻭﺍ ﺍﻧﺎ ﻣﻨﺘﻈﺮﻭﻥ‪.‬‬ ‫ﺳﻮﺭﻩ ﻫﻮﺩ‪ :‬ﺍﻻﻳﺘﺎﻥ ‪ 121‬ﻭ ‪ .122‬ﻭ ﻫﻨﺎ ﺗﻨﺘﻬﻰ ﺍﻟﻨﺴﺦ »ﺡ« ﻭ »ﻁ« ﻭ »ﻯ«‪ .‬ﻓﻰ »ﺱ«‪ :‬ﻓﺎﻋﻠﻤﻮﺍ ﺍﻧﺎ ﻋﺎﻣﻠﻮﻥ‪.‬‬ ‫)ﺭﺑﻨﺎ ﺍﺣﻜﻢ ﺑﻴﻨﻨﺎ ﻭ ﺑﻴﻦ ﻗﻮﻣﻨﺎ ﺑﺎﻟﺤﻖ ﻭ ﺍﻧﺖ ﺧﻴﺮ ﺍﻟﺤﺎﻛﻤﻴﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺡ«‪) .‬ﻭ ﺳﻴﻌﻠﻢ ﺍﻟﻜﻔﺎﺭ ﻟﻤﻦ ﻋﻘﺒﻰ ﺍﻟﺪﺍﺭ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺮﻋﺪ‪ :‬ﺍﻵﻳﻪ ‪ .42‬ﻭ ﻗﻞ ﺍﻋﻤﻠﻮﺍ ﻓﺴﻴﺮﻯ ﺍﷲ ﻋﻤﻠﻜﻢ ﻭ ﺭﺳﻮﻟﻪ ﻭ ﺍﻟﻤﻮﻣﻨﻮﻥ‬ ‫ﺳﻮﺭﻩ ﺍﻟﺘﻮﺑﻪ‪ :‬ﺍﻵﻳﻪ ‪ ،.105‬ﻭ ﻛﻞ ﺍﻧﺴﺎﻥ‬ ‫ﺍﻟﺰﻣﻨﺎﻩ ﻃﺎﺋﺮﻩ ﻓﻰ ﻋﻨﻘﻪ‬ ‫ﺳﻮﺭﻩ ﺍﻻﺳﺮﺍء‪ :‬ﺍﻵﻳﻪ ‪ ،.13‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﻩ ﺧﻴﺮﺍ ﻳﺮﻩ ﻭ ﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﻩ ﺷﺮﺍ ﻳﺮﻩ‬ ‫ﺳﻮﺭﻩ ﺍﻟﺰﻟﺰﻟﻪ‪ :‬ﺍﻻﻳﺘﺎﻥ ‪ 7‬ﻭ ‪ ،.8‬ﻭ ﻛﺎﻥ ﺍﻻﻣﺮ ﻗﺪ ﻗﺼﺮ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،‬ﻭ ﻟﻌﻠﻪ‪ :‬ﻗﺪ ﻗﻀﻰ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺟﻮﺍﺏ ﺍﺑﻰ ﺑﻜﺮ ﻟﻬﺎ‬ ‫)ﻓﺎﺟﺎﺑﻬﺎ ﺍﺑﻮﺑﻜﺮ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺜﻤﺎﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﻓﻘﺎﻝ ﺍﺑﻮﺑﻜﺮ ﻟﻬﺎ‪ ،...‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﺣﺪﺛﻨﻰ‪ ..‬ﻋﻦ ﻋﻄﻴﻪ ﺍﻟﻌﻮﻓﻰ ﺍﻧﻪ ﺳﻤﻊ ﺍﺑﺎﺑﻜﺮ ﻳﻮﻣﺌﺬ ﻳﻘﻮﻝ ﻟﻔﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ .‬ﺛﻢ‬ ‫ﻻ ﻳﺨﻔﻰ ﺍﻥ ﻛﻼﻡ ﺍﺑﻰ ﺑﻜﺮ ﻫﺬﺍ ﺧﺪﻳﻌﻪ ﻟﺠﻠﺐ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻭ ﺍﻋﺘﺮﺍﻑ ﻣﻨﻪ ﺑﻤﺎ ﺍﺣﺘﺠﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻣﻦ ﻣﻨﺰﻟﺘﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻣﻨﺰﻟﻪ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻰ ﺍﻭﺍﺋﻞ ﺍﻟﺨﻄﺒﻪ‪ .‬ﻭ ﻳﺘﻠﺨﺺ ﺟﻤﻴﻊ ﻣﺎ ﻗﺎﻟﻪ ﻓﻰ ﻣﺎ ﺍﻓﺘﺮﺍﻩ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﺁﻟﻪ ﻣﺸﻴﺮﺍ ﺍﻟﻰ ﺍﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ ﻣﻌﻪ ﻭﻗﺪ ﺍﺟﺎﺑﺘﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﻰ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺘﺎﻟﻴﻪ‪ .‬ﻭ ﻗﺎﻝ‪:‬‬ ‫)ﺻﺪﻗﺖ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻳﺎ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻟﻘﺪ ﻛﺎﻥ ﺍﺑﻮﻙ ﺑﺎﻟﻤﻮﻣﻨﻴﻦ )ﻋﻄﻮﻓﺎ ﻛﺮﻳﻤﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﺯ« ﻭ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻓﻘﺎﻝ ﺍﺑﻮﺑﻜﺮ‪ :‬ﻟﻘﺪ ﺻﺪﻗﺖ ﻛﺎﻥ ﺑﺎﻟﻤﻮﻣﻨﻴﻦ‪ .‬ﺭﻭﻭﻓﺎ ﺭﺣﻴﻤﺎ‪ ،‬ﻭ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﺬﺍﺑﺎ ﺍﻟﻴﻤﺎ )ﻭ ﻋﻘﺎﺑﺎ ﻋﻈﻴﻤﺎ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ ،‬ﻭ »ﺯ«‪ :‬ﻭ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﺬﺍﺑﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﺍﻥ ﻋﺰﻭﻧﺎﻩ ﻭﺟﺪﻧﺎﻩ ﺍﺑﺎﻙ ﺩﻭﻥ ﺍﻟﻨﺎﺱ‪ ...‬ﻭ ﺍﺫﺍ ﻋﺰﻭﻧﺎﻩ ﻭﺟﺪﻧﺎﻩ ﺍﺑﺎﻙ‬ ‫»ﺏ«‪ :‬ﻭ ﺍﺫﺍ ﻋﺰﻭﻧﺎﻩ ﻛﺎﻥ ﺍﺑﺎﻙ‪» ...‬ﺍﻟﻒ«‪ :‬ﻛﺎﻥ ﻭ ﺍﷲ ﺍﺫﺍ ﻧﺴﺒﻨﺎﻩ ﻭﺟﺪﻧﺎﻩ ﺍﺑﺎﻙ‪» .‬ﻥ«‪ :‬ﻓﺎﻥ ﻋﺰﻭﻧﺎﻩ‪» .‬ﻉ«‪ :‬ﻓﺎﺫﺍ ﻋﺰﻭﻧﺎﻩ‪ .‬ﺩﻭﻥ ﺍﻟﻨﺴﺎء‪ ،‬ﻭ ﺍﺧﺎ ﺍﺑﻦ ﻋﻤﻚ‬ ‫»ﺩ«‪ :‬ﺍﺧﺎ ﺍﻟﻔﻚ‪» .‬ﺯ« ﻭ »ﺩ« ﺥ ﻝ‪ :‬ﺍﺧﺎ ﻟﺒﻌﻠﻚ‪ .‬ﺩﻭﻥ‬ ‫ﺍﻻﺧﻼء‪.‬‬ ‫»ﺏ«‪ :‬ﺩﻭﻥ ﺍﻟﺮﺟﺎﻝ‪» .‬ﻉ«‪ :‬ﻭﺟﺪﻧﺎﻩ ﺍﺑﺎﻙ ﻭ ﺍﺧﺎ ﺧﻠﻴﻠﻚ ﺩﻭﻥ ﺍﻻﺧﻼء‪ .‬ﺍﻻﺧﻼء ﺟﻤﻊ ﺍﻟﺨﻠﻴﻞ ﺍﻯ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻤﺨﺘﺺ‪ .‬ﺍﺛﺮﻩ ﻋﻠﻰ ﻛﻞ ﺣﻤﻴﻢ ﻭ‬ ‫ﺳﺎﻋﺪﻩ ﻋﻠﻰ ﺍﻻﻣﺮ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫»ﻉ« ﺍﻻﻣﺮ ﺍﻟﺠﺴﻴﻢ‪» ،‬ﺩ« ﻭ »ﺯ«‪ :‬ﻭ ﺳﺎﻋﺪﻩ ﻓﻰ ﻛﻞ ﺍﻣﺮ ﺟﺴﻴﻢ‪.‬‬ ‫ﻻ ﻳﺤﺒﻜﻢ ﺍﻻ ﺳﻌﻴﺪ‪ ،‬ﻭ ﻻ ﻳﺒﻐﻀﻜﻢ ﺍﻻ ﺷﻘﻰ ﺑﻌﻴﺪ!!‬ ‫ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ ﻗﻮﻟﻪ‪» :‬ﻻ ﻳﺤﺒﻜﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ ﻓﻰ »ﺏ« ﻭ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻻﻳﺤﺒﻜﻢ )»ﻉ«‪ :‬ﻻ ﻳﺤﺒﻬﻢ( ﺍﻻ ﻋﻈﻴﻢ ﺍﻟﺴﻌﺎﺩﻩ ﻭ ﻻ ﻳﺒﻐﻀﻜﻢ‬ ‫)»ﻉ« ﻻ ﻳﺒﻐﻀﻬﻢ( ﺍﻻ ﺭﺩﻯ ء ﺍﻟﻮﻻﺩﻩ‪» .‬ﻥ«‪ :‬ﻻ ﻳﺤﺒﻜﻢ ﺍﻻ ﻛﻞ ﺳﻌﻴﺪ‪ ،‬ﻭ ﻻ ﻳﺒﻐﻀﻜﻢ ﺍﻻ ﻛﻞ ﺷﻘﻰ ﺑﻌﻴﺪ‪ .‬ﻭ ﺍﻧﺘﻢ ﻋﺘﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻄﻴﺒﻮﻥ‪ ،‬ﻭ ﺧﻴﺮﺗﻪ‬ ‫ﺍﻟﻤﻨﺘﺠﺒﻮﻥ‬ ‫»ﺏ«‪ :‬ﺧﻴﺮﻩ ﺍﷲ ﺍﻟﻤﻨﺘﺨﺒﻮﻥ‪» .‬ﺩ« ﻭ »ﺯ«‪ :‬ﺍﻟﺨﻴﺮﻩ ﺍﻟﻤﻨﺘﺠﺒﻮﻥ‪ ،.‬ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﺍﺩﻟﺘﻨﺎ‪ ،‬ﻭ ﺍﻟﻰ ﺍﻟﺠﻨﻪ ﻣﺴﺎﻟﻜﻨﺎ‪.‬‬ ‫»ﺍﻟﻒ« ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺠﻨﻪ ﺍﺩﻟﺘﻨﺎ ﻭ ﺍﺑﻮﺍﺏ ﺍﻟﺨﻴﺮ ﻟﺴﺎﻟﻜﻴﻨﺎ‪» .‬ﺏ«‪ :‬ﻋﻠﻰ ﺍﻻﺧﺮﻩ ﺍﺩﻟﺘﻨﺎ ﻭ ﺑﺎﺏ ﺍﻟﺠﻨﻪ ﻟﺴﺎﻟﻜﻨﺎ‪» .‬ﻉ«‪ :‬ﺍﻧﺘﻢ ﺁﻝ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻄﻴﺒﻮﻥ ﻭ‬ ‫ﺍﻫﻞ ﺑﻴﺘﻪ ﺍﻟﻤﻨﺘﺠﺒﻮﻥ ﻭ ﺧﻴﺮﻩ ﺍﷲ ﺍﻟﻤﺼﻄﻔﻮﻥ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ‪» :‬ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭﺙ«‬ ‫ﻭ ﺍﻧﺖ‬ ‫ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﺁﺧﺮ ﻗﻮﻝ ﺍﺑﻰ ﺑﻜﺮ »ﻓﻬﻞ ﺗﺮﻳﻦ ﺍﻥ ﺍﺧﺎﻟﻒ ﻓﻰ ﺫﻟﻚ ﺍﺑﺎﻙ« ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻓﺎﻣﺎ ﻣﺎ ﺳﺎﻟﺖ ﻓﻠﻚ ﻣﺎ ﺟﻌﻠﻪ ﺍﺑﻮﻙ‪ ،‬ﻣﺼﺪﻕ ﻗﻮﻟﻚ ﻭ‬ ‫ﻻ ﺍﻇﻠﻢ ﺣﻘﻚ‪ ،‬ﻭﺍﻣﺎ ﻣﺎ ﺳﺎﻟﺖ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻓﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ‪ :‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻻﻧﺒﻴﺎء ﻻﻧﻮﺭﺙ‪ .‬ﻭ ﻓﻰ »ﺏ«‪ :‬ﻭﺍﻣﺎ ﻣﻨﻌﻚ ﻣﺎ ﺳﺎﻟﺖ ﻓﻼ ﺫﻟﻚ ﻟﻰ ﻭ‬ ‫ﺍﻣﺎ ﻓﺪﻙ ﻭ ﻣﺎ ﺟﻌﻞ ﻟﻚ ﺍﺑﻮﻙ ﻓﺎﻥ ﻣﻨﻌﺘﻚ ﻓﺎﻧﺎ ﻇﺎﻟﻢ ﻭ ﺍﻣﺎ ﺍﻟﻤﻴﺮﺍﺙ ﻓﻘﺪ ﺗﻌﻠﻤﻴﻦ ﺍﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻧﻮﺭﺙ ﻣﺎ ﺍﺑﻘﻴﻨﺎﻩ ﺻﺪﻗﻪ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺍﻣﺎ ﻣﺎ ﺫﻛﺮﺕ‬ ‫ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻓﻘﺪ ﺩﻓﻌﺖ ﺍﻟﻴﻜﻢ ﻣﺎ ﺧﻠﻔﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻦ ﺁﻟﻪ ﻭ ﺍﺛﺎﺙ ﻭ ﻛﺮﺍﻉ ﻭ ﻣﻨﻌﺘﻚ ﻣﺎ ﺳﻮﺍﻩ ﺍﺗﺒﺎﻋﺎ ﻟﻘﻮﻟﻪ ﺣﻴﺚ ﻳﻘﻮﻝ‪» :‬ﻧﺤﻦ‬ ‫ﻣﻌﺎﺷﺮ ﺍﻻﻧﺒﻴﺎء ﻻ ﻧﻮﺭﺙ«‪ ،‬ﻭ ﺍﻟﺮﺍﺋﺪ ﻻ ﻳﻜﺬﺏ ﺍﻫﻠﻪ ﻭ ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ‪ .‬ﻭ ﻓﻰ ﻫﺬﻩ ﺍﻟﻨﺴﺨﻪ ﺫﻛﺮ ﺑﻌﺪ ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻰ ﺍﻟﺮﻗﻢ ‪ 12‬ﺍﻟﻰ ﻫﻨﺎ ﻣﻦ ﻋﻄﻔﻬﺎ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻗﺒﺮ ﺍﺑﻴﻬﺎ ﻭ ﺍﻻﺑﻴﺎﺕ ﻭ ﺍﻟﺘﻔﺎﺗﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻤﺠﻠﺲ ﺍﻻﻧﺼﺎﺭ ﻭ ﻏﻴﺮﻫﺎ‪ .‬ﻳﺎ ﺧﻴﺮﻩ ﺍﻟﻨﺴﺎء ﻭ ﺍﺑﻨﻪ ﺧﻴﺮ ﺍﻻﻧﺒﻴﺎء‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺧﻴﺮ ﺍﻻﺑﺎء‪ .‬ﺻﺎﺩﻗﻪ ﻓﻰ ﻗﻮﻟﻚ‪ ،‬ﺳﺎﺑﻘﻪ ﻓﻰ [‬ ‫ﻭ ﻓﻮﺭ ﻋﻘﻠﻚ‪ ،‬ﻏﻴﺮ ﻣﺮﺩﻭﺩﻩ ﻋﻦ ﺣﻘﻚ ﻭ ﻻ ﻣﺼﺪﻭﺩﻩ ﻋﻦ ﺻﺪﻗﻚ‪» ] .‬ﻥ«‪ :‬ﻭ ﻻ ﻣﺼﺪﻭﺩﻩ ﻋﻦ ﻗﺼﺪﻙ‪ .‬ﻭ ﻭ ﺍﷲ ﻣﺎ ﻋﺪﻭﺕ ﺭﺍﻯ ﺭﺳﻮﻝ ﺍﷲ ﻭ ﻻ‬ ‫ﻋﻤﻠﺖ ﺍﻻ ﺑﺎﺫﻧﻪ! ﻭ ﺍﻟﺮﺍﺋﺪ ﻻ ﻳﻜﺬﺏ ﺍﻫﻠﻪ‪.‬‬ ‫)ﻭ ﻗﺪ ﻗﻠﺖ ﻭ ﺍﺑﻠﻐﺖ ﻭ ﺍﻏﻠﻈﺖ ﻓﺎﻫﺠﺮﺕ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻭ »ﻡ«‪ .‬ﻭ ﻣﺎ ﻗﺒﻠﻪ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ ﻫﻜﺬﺍ‪ :‬ﻭ ﻻ ﻋﻤﻠﺖ ﺍﻻ ﺑﺎﻣﺮﻩ‪ ،‬ﻭ ﺍﻥ ﺍﻟﺮﺍﺋﺪ‪ ...‬ﻭ ﺍﻧﻰ ﺍﺷﻬﺪ ﺍﷲ‪ -‬ﻭ ﻛﻔﻰ ﺑﻪ ﺷﻬﻴﺪﺍ‪-‬‬ ‫ﺍﻧﻰ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ‪» :‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻻﻧﺒﻴﺎء ﻻ ﻧﻮﺭﺙ ﺫﻫﺒﺎ ﻭ ﻻ ﻓﻀﻪ )ﻭ ﻻ ﺍﺭﺿﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ .‬ﻭ ﻻ ﺩﺍﺭﺍ ﻭ ﻻ ﻋﻘﺎﺭﺍ‪ ،‬ﻭ ﺍﻧﻤﺎ ﻧﻮﺭﺙ ﺍﻟﻜﺘﺐ‬ ‫»ﻥ«‪ :‬ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭ ﺍﻟﺤﻜﻤﻪ ﻭ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﻨﺒﻮﻩ‪ ،‬ﻭ ﻣﺎ ﻛﺎﻥ ﻟﻨﺎ ﻣﻦ ﻃﻌﻤﻪ ﻓﻠﻮﻟﻰ ﺍﻻﻣﺮ ﺑﻌﺪﻧﺎ ﺍﻥ ﻳﺤﻜﻢ ﻓﻴﻪ ﺑﺤﻜﻤﻪ«! ﻭ ﻗﺪ ﺟﻌﻠﻨﺎ ﻣﺎ ﺣﺎﻭﻟﺘﻪ‬ ‫ﺣﺎﻭﻝ ﺍﻟﺸﻰ ء‪ :‬ﺍﺭﺍﺩﻩ ﻭ ﻃﻠﺒﻪ ﺑﺤﻴﻠﻪ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻣﻦ ﻗﻮﻟﻪ‪» :‬ﻭ ﺍﻧﻤﺎ ﻧﻮﺭﺙ‪ «...‬ﻫﻜﺬﺍ‪ :‬ﻭ ﻟﻜﻨﺎ ﻧﻮﺭﺙ ﺍﻻﻳﻤﺎﻥ ﻭﺍﻟﺤﻜﻤﻪ ﻭ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻨﻪ ﻭ‬ ‫ﻗﺪ ﻋﻤﻠﺖ ﺑﻤﺎ ﺍﻣﺮﻧﻰ ﻭ ﺳﻤﻌﺖ‪ .‬ﻓﻰ ﺍﻟﻜﺮﺍﻉ ﻭ ﺍﻟﺴﻼﺡ‪ ،‬ﻳﻘﺎﺑﻞ ﺑﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭ ﻳﺠﺎﻫﺪﻭﻥ ﺍﻟﻜﻔﺎﺭ ﻭ ﻳﺠﺎﻟﺪﻭﻥ ﺍﻟﻤﺮﺩﻩ ﺍﻟﻔﺠﺎﺭ‪.‬‬ ‫»ﺯ«‪ :‬ﻭ ﻣﺎ ﻛﺎﻥ ﻟﻨﺎ ﻣﻦ ﻃﻌﻤﻪ ﻓﻠﻮﺍﻟﻰ ﺍﻻﻣﺮ ﻣﻦ ﺑﻌﺪﻧﺎ ﺍﻥ ﻳﺤﻜﻢ ﻭﻗﺪ ﺟﻌﻠﻨﺎ ﻣﺎ ﺣﻮﻟﺘﻨﻴﻪ ﻓﻰ ﺍﻟﻜﺮﺍﻉ ﻭﺍﻟﺴﻼﺡ‪ ،‬ﻳﻘﺎﺗﻞ ﺑﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭ ﻳﺠﺎﻫﺪﻭﻥ‬ ‫ﺍﻟﻜﻔﺎﺭ ﻭ ﻳﺠﺎﺩﻟﻮﻥ ﺍﻟﻔﺠﺎﺭ‪» .‬ﺩ« ﺥ ﻝ‪ :‬ﺍﻟﻤﺮﺩﻩ ﺛﻢ ﺍﻟﻔﺠﺎﺭ‪» .‬ﻥ«‪ :‬ﻳﻘﺎﺗﻞ ﺑﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ .‬ﺍﻟﻤﺠﺎﻟﺪﻩ‪ :‬ﺍﻟﻤﻀﺎﺭﺑﻪ ﺑﺎﻟﺴﻴﻮﻑ‪ .‬ﻭ ﺫﻟﻚ ﺑﺎﺟﻤﺎﻉ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻟﻢ ﺍﺗﻔﺮﺩ ﺑﻪ ﻭﺣﺪﻯ‪ ،‬ﻭ ﻟﻢ ﺍﺳﺘﺒﺪ ﺑﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺍﻯ )ﻓﻴﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺯ« ﻭ »ﺩ« ﺥ ﻝ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻟﻢ ﺍﻧﻔﺮﺩ ﺑﻪ ﻭﺣﺪﻯ ﻭ ﻟﻢ ﺍﺳﺘﺒﺪﻝ ﺑﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺍﻯ ﻓﻴﻪ ﻋﻨﺪﻯ‪ .‬ﻋﻨﺪﻯ‪ .‬ﻭ ﻫﺬﻩ ﺣﺎﻟﻰ ﻭ ﻣﺎﻟﻰ ﻫﻰ ﻟﻚ ﻭ‬ ‫ﺑﻴﻦ ﻳﺪﻳﻚ ﻻ ﻧﺰﻭﻯ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﻻﺗﺰﻭﻯ‪» .‬ﻥ«‪ :‬ﻻ ﺗﺰﻭﻯ ﻋﻨﻚ ﻭ ﻻ ﺗﺪﺧﺮ ﺩﻭﻧﻚ‪ .‬ﻻﻳﺪﻓﻊ‪ .‬ﺯﻭﻯ ﺍﻟﺸﻰ ء‪ :‬ﻗﺒﻀﻪ‪ ،‬ﺍﺣﺘﺎﺯﻩ‪ .‬ﻋﻨﻚ ﻭ ﻻ ﻧﺪﺧﺮ ﺩﻭﻧﻚ‪ .‬ﻭ ﺍﻧﻚ ﺍﻧﺖ ﺳﻴﺪﻩ‬ ‫ﺍﻣﻪ ﺍﺑﻴﻚ‪ ،‬ﻭ ﺍﻟﺸﺠﺮﻩ ﺍﻟﻄﻴﺒﻪ ﻟﺒﻨﻴﻚ ﻻ ﻧﺪﻓﻊ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺯ« ﻭ »ﺩ« ﺥ ﻝ‪ :‬ﻻ ﻳﺪﻓﻊ‪ .‬ﻣﺎﻟﻚ ﻣﻦ ﻓﻀﻠﻚ‪ ،‬ﻭ ﻻ ﻳﻮﺿﻊ ﻣﻦ ﻓﺮﻋﻚ ﻭ ﺍﺻﻠﻚ‪ .‬ﺣﻜﻤﻚ ﻧﺎﻓﺬ ﻓﻴﻤﺎ ﻣﻠﻜﺖ ﻳﺪﺍﻯ‪ ،‬ﻓﻬﻞ ﺗﺮﻳﻦ ﺍﻥ ﺍﺧﺎﻟﻒ ﻓﻰ‬ ‫ﺫﻟﻚ ﺍﺑﺎﻙ؟!‬ ‫»ﻥ«‪ :‬ﻓﻬﻞ ﺗﺮﻳﻦ ﺍﻧﻰ ﺍﺧﺎﻟﻒ‪...‬‬

‫ﺧﻄﺎﺑﻬﺎ ﻣﻊ ﺍﺑﻰ ﺑﻜﺮ‬ ‫ﻓﻘﺎﻟﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪» :‬ﻳﻘﻮﻝ ﻋﻦ ﻧﺒﻰ ﻣﻦ ﺍﻧﺒﻴﺎﺋﻪ« ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻓﻘﺎﻟﺖ ﻓﺎﻃﻤﻪ‪ :‬ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻟﻜﺘﺎﺏ ﺍﷲ ﻣﺨﺎﻟﻔﺎ‬ ‫ﻭ ﻻ ﻋﻦ ﺣﻜﻤﻪ ﺻﺎﺩﻓﺎ‪ ،‬ﻟﻘﺪ ﻛﺎﻥ ﻳﻠﺘﻘﻂ ﺍﺛﺮﻩ ﻭ ﻳﻘﺘﻔﻰ ﺳﻴﺮﻩ‪ .‬ﺍﻓﺘﺠﻤﻌﻮﻥ ﺍﻟﻰ ﺍﻟﻈﻼﻣﻪ ﺍﻟﺸﻨﻌﺎء ﻭ ﺍﻟﻐﻠﺒﻪ ﺍﻟﺪﻫﻴﺎء ﺍﻋﺘﻼﻻ ﺑﺎﻟﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭ‬ ‫ﺍﺿﺎﻓﻪ ﺍﻟﺤﻴﻒ ﺍﻟﻴﻪ؟! ﻭ ﻻ ﻋﺠﺐ ﺍﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻜﻢ ﻭ ﻓﻰ ﺣﻴﺎﺗﻪ ﻣﺎ ﺑﻐﻴﺘﻢ ﻟﻪ ﺍﻟﻐﻮﺍﺋﻞ ﻭ ﺗﺮﻗﺒﺘﻢ ﺑﻪ ﺍﻟﺪﻭﺍﺋﺮ‪ .‬ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﷲ ﺣﻜﻢ ﻋﺪﻝ ﻭ ﻗﺎﺋﻞ ﻓﺼﻞ‬ ‫ﻋﻦ ﺑﻌﺾ ﺍﻧﺒﻴﺎﺋﻪ ﺍﺫ ﻗﺎﻝ ﻳﺮﺛﻨﻰ‪ ،...‬ﺻﺎﺩﻓﺎ ﺍﻯ ﻣﻌﺮﺿﺎ‪ :.‬ﺳﺒﺤﺎﻥ ﺍﷲ! ﻣﺎ ﻛﺎﻥ ﺍﺑﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﺻﺎﺩﻓﺎ‪ ،‬ﻭ ﻻ‬ ‫ﻻﺣﻜﺎﻣﻪ ﻣﺨﺎﻟﻔﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﺘﺒﻊ ﺍﺛﺮﻩ ﻭ ﻳﻘﻒ ﻭ »ﺯ«‪ :‬ﻳﻘﺘﻔﻰ‪ .‬ﺳﻮﺭﻩ‪ .‬ﺍﻓﺘﺠﻤﻌﻮﻥ ﺍﻟﻰ ﺍﻟﻐﺪﺭ ﺍﻋﺘﻼﻻ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻭﺭ؟ ﻭ ﻫﺬﺍ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺷﺒﻴﻪ ﺑﻤﺎ ﺑﻐﻰ ﻟﻪ‬ ‫ﻣﻦ ﺍﻟﻐﻮﺍﺋﻞ ﻓﻰ ﺣﻴﺎﺗﻪ‪.‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻳﺼﺮﺡ ﺑﺈﺭﺙ ﺍﻷﻧﺒﻴﺎء‬ ‫ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺣﻜﻤﺎ ﻋﺪﻻ ﻭ ﻧﺎﻃﻘﺎ ﻓﺼﻼ ﻳﻘﻮﻝ )ﻋﻦ ﻧﺒﻰ ﻣﻦ ﺍﻧﺒﻴﺎﺋﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ«‪» :.‬ﻳﺮﺛﻨﻰ ﻭ ﻳﺮﺙ ﻣﻦ ﺁﻝ ﻳﻌﻘﻮﺏ«‬ ‫ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ :‬ﺍﻵﻳﻪ ‪ ،.6‬ﻭ ﻳﻘﻮﻝ‪» :‬ﻭ ﻭﺭﺙ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻭﺩ«‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﻨﻤﻞ‪ :‬ﺍﻵﻳﻪ‪.16 :‬‬ ‫ﻓﺒﻴﻦ ﻋﺰﻭﺟﻞ ﻓﻴﻤﺎ ﻭﺯﻉ ﻣﻦ ﺍﻻﻗﺴﺎﻁ ﻭ ﺷﺮﻉ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻭ ﺍﻟﻤﻴﺮﺍﺙ ﻭ ﺍﺑﺎﺡ ﻣﻦ ﺣﻆ ﺍﻟﺬﻛﺮﺍﻥ ﻭ ﺍﻻﻧﺎﺙ ﻣﺎ ﺍﺯﺍﺡ ﺑﻪ ﻋﻠﻪ ﺍﻟﻤﺒﻄﻠﻴﻦ ﻭ ﺍﺯﺍﻝ ﺍﻟﺘﻈﻨﻰ‬ ‫ﻭ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻰ ﺍﻟﻐﺎﺑﺮﻳﻦ‪.‬‬ ‫ﻛﻼ ﺑﻞ ﺳﻮﻟﺖ ﻟﻜﻢ ﺍﻧﻔﺴﻜﻢ ﺍﻣﺮﺍ‪ ،‬ﻓﺼﺒﺮ ﺟﻤﻴﻞ ﻭ ﺍﷲ ﺍﻟﻤﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻣﺎ ﺗﺼﻔﻮﻥ‪.‬‬ ‫ﺳﻮﺭﻩ ﻳﻮﺳﻒ‪ :‬ﺍﻵﻳﻪ ‪) .18‬ﻭ ﻫﺬﺍﻥ ﻧﺒﻴﺎﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ«‪ ،.‬ﻭ ﻗﺪ ﻋﻠﻤﺖ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺍﻟﻒ«‪ :‬ﺯﻋﻤﺖ‪ .‬ﺍﻥ »ﺍﻟﻨﺒﻮﻩ« ﻻ ﺗﻮﺭﺙ ﻭ ﺍﻧﻤﺎ ﻳﻮﺭﺙ ﻣﺎ ﺩﻭﻧﻬﺎ‪ .‬ﻓﻤﺎ ﻟﻰ ﺍﻣﻨﻊ ﺍﺭﺙ ﺍﺑﻰ؟ ﺍﺍﻧﺰﻝ ﺍﷲ ﻓﻰ ﻛﺘﺎﺑﻪ‪» :‬ﺍﻻ ﻓﺎﻃﻤﻪ ﺑﻨﺖ ﻣﺤﻤﺪ«؟! ﻓﺪﻟﻨﻰ ﻋﻠﻴﻪ‬ ‫ﺍﻗﻨﻊ ﺑﻪ!‬ ‫»ﺏ«‪ :‬ﻓﺘﺪﻟﻨﻰ ﻋﻠﻴﻪ ﻓﺎﻗﻨﻊ ﺑﻪ‪.‬‬ ‫ﺟﻮﺍﺏ ﺍﺑﻰ ﺑﻜﺮ ﻟﻬﺎ‬ ‫ﻓﻘﺎﻝ ﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺑﻮﺑﻜﺮ ﻭ ﻫﻨﺎ ﺗﺨﻄﻰ ﺍﺑﻮﺑﻜﺮ ﺧﻄﻮﻩ ﺍﺧﺮﻯ ﻓﻰ ﺍﻟﻤﻮﺍﻣﺮﻩ ﺿﺪ ﺍﻟﺤﻖ ﻓﻨﺴﺐ ﻓﻌﻠﻪ ﺍﻟﻰ ﺍﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻟﻪ ﻓﻰ ﻓﻌﻠﻪ‬ ‫ﺫﻟﻚ‪ : .‬ﻳﺎ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﻧﺖ ﻋﻴﻦ ﺍﻟﺤﺠﻪ ﻭ ﻣﻨﻄﻖ ﺍﻟﺤﻜﻤﻪ‪.‬‬ ‫ﻻ ﺍﺩﻟﻰ ﺑﺠﻮﺍﺑﻚ‬ ‫»ﺏ«‪ :‬ﻭ ﻣﻨﻄﻖ ﺍﻟﺮﺳﺎﻟﻪ‪ ،‬ﻻ ﻳﺪﻟﻰ ﺑﺠﻮﺍﺑﻚ‪ .‬ﻭ ﻻ ﺍﺩﻓﻌﻚ ﻋﻦ ﺻﻮﺍﺑﻚ‪ .،‬ﻭﻟﻜﻦ ﺍﻟﻤﺴﻠﻤﻮﻥ‬ ‫»ﺩ« ﻭ »ﺯ«‪ :‬ﻓﻘﺎﻝ ﺍﺑﻮﺑﻜﺮ‪ :‬ﺻﺪﻕ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ ﻭ ﺻﺪﻗﺖ ﺍﺑﻨﺘﻪ ﺍﻧﺖ ﻣﻌﺪﻥ ﺍﻟﺤﻜﻤﻪ ﻭ ﻣﻮﻃﻦ ﺍﻟﻬﺪﻯ ﻭ ﺍﻟﺮﺣﻤﻪ ﻭ ﺭﻛﻦ ﺍﻟﺪﻳﻦ ﻭ ﻋﻴﻦ ﺍﻟﺤﺠﻪ ﻻ ﺍﺑﻌﺪ‬ ‫ﺻﻮﺍﺑﻚ ﻭ ﻻ ﺍﻧﻜﺮ ﺧﻄﺎﺑﻚ ﻫﻮﻻء ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ...‬ﺑﻴﻨﻰ ﻭ ﺑﻴﻨﻚ! ﻫﻢ ﻗﻠﺪﻭﻧﻰ ﻣﺎ ﺗﻘﻠﺪﺕ‪ ،‬ﻭ ﺑﺎﺗﻔﺎﻕ ﻣﻨﻬﻢ ﺍﺧﺬﺕ ﻣﺎ ﺍﺧﺬﺕ‪ ،‬ﻏﻴﺮ ﻣﻜﺎﺑﺮ ﻭ ﻻ ﻣﺴﺘﺒﺪ‬ ‫ﻭ ﻻ ﻣﺴﺘﺎﺛﺮ‪ ،‬ﻭ ﻫﻢ ﺑﺬﻟﻚ ﺷﻬﻮﺩ‪.‬‬ ‫»ﺍﻟﻒ«‪ :‬ﻗﻠﺪﻭﻧﻰ ﻣﺎ ﺗﻘﻠﺪﺕ ﻭ ﺍﺗﻮﻧﻰ ﻣﺎ ﺍﺧﺬﺕ ﻭ ﺗﺮﻛﺖ‪.‬‬ ‫ﺧﻄﺎﺑﻬﺎ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭ ﻣﻌﺎﺗﺒﺘﻬﻢ‬ ‫ﻓﺎﻟﺘﻔﺘﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ )ﺍﻟﻰ ﺍﻟﻨﺎﺱ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺯ« ﻭ ﻓﻰ »ﻥ«‪ :‬ﺍﻟﻰ ﻋﺎﻣﻪ ﺍﻟﻨﺎﺱ‪ .‬ﻭ ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻭﺧﺴﺮ ﻫﻨﺎﻟﻚ ﺍﻟﻤﺒﻄﻠﻮﻥ« ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻟﺖ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻟﻤﻦ ﺑﺤﻀﺮﺗﻪ‪ :‬ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﺗﺠﺘﻤﻌﻮﻥ ﺍﻟﻰ ﺍﻟﻤﻘﺒﻞ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺍﻟﻔﻌﻞ ﺍﻟﺨﺎﺳﺮ؟ ﻟﺌﺒﺲ ﻣﺎ ﺍﻋﺘﺎﺽ ﺍﻟﻤﺒﻄﻠﻮﻥ ﻭ ﻣﺎ ﻳﺴﻤﻊ ﺍﻟﺼﻢ ﺍﻟﺪﻋﺎء ﺍﺫﺍ‬ ‫ﻭﻟﻮﺍ ﻣﺪﺑﺮﻳﻦ‪ .‬ﺍﻣﺎ ﻭ ﺍﷲ ﻟﺘﺠﺪﻥ ﻣﺤﻤﻠﻬﺎ ﺛﻘﻴﻼ ﻭ ﻋﺒﺎﻫﺎ ﻭ ﺑﻴﻼ ﺍﺫﺍ ﻛﺸﻒ ﻟﻜﻢ ﺍﻟﻐﻄﺎء‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻻﺕ ﺣﻴﻦ ﻣﻨﺎﺹ ﻭ ﺑﺪﺍﻟﻜﻢ ﻣﻦ ﺍﷲ ﻣﺎ ﻛﻨﺘﻢ ﺗﺤﺬﺭﻭﻥ‪.‬‬ ‫ﻭ ﻗﺎﻟﺖ‪:‬‬ ‫ﻣﻌﺎﺷﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﺍﻟﻨﺎﺱ‪ .‬ﺍﻟﻤﺴﺮﻋﻪ ﺍﻟﻰ ﻗﻴﻞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺍﻟﻤﻐﻀﻴﻪ‬ ‫ﺍﻻﻏﻀﺎء‪ :‬ﺍﺩﻧﺎء ﺍﻟﺠﻔﻮﻥ‪ ،‬ﻭ ﺍﻏﻀﻰ ﻋﻠﻰ ﺍﻟﺸﻰ ء ﺍﻯ ﺳﻜﺖ ﻭ ﺭﺿﻰ ﺑﻪ‪ .‬ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟﻘﺒﻴﺢ ﺍﻟﺨﺎﺳﺮ‪.‬‬ ‫ﺍﻓﻼ ﺗﺘﺪﺑﺮﻭﻥ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﻳﺘﺪﺑﺮﻭﻥ‪ .‬ﺍﻟﻘﺮﺁﻥ ﺍﻡ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻗﻔﺎﻟﻬﺎ؟‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺳﻮﺭﻩ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ :‬ﺍﻵﻳﻪ ‪ ،24‬ﻭ ﻓﻰ ﺍﻵﻳﻪ‪ ،‬ﻳﺘﺪﺑﺮﻭﻥ‪ .‬ﻛﻼ ﺑﻞ ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮﺑﻜﻢ ﻣﺎ ﺍﺳﺎﺗﻢ ﻣﻦ ﺍﻋﻤﺎﻟﻜﻢ‪ ،‬ﻓﺎﺧﺬ ﺑﺴﻤﻌﻜﻢ ﻭ ﺍﺑﺼﺎﺭﻛﻢ‪،‬‬ ‫ﻭ ﻟﺒﺌﺲ ﻣﺎ ﺗﺎﻭﻟﺘﻢ ﻭ ﺳﺎء ﻣﺎ ﺑﻪ ﺍﺷﺮﺗﻢ ﻭ ﺷﺮ ﻣﺎ ﻣﻨﻪ ﺍﻋﺘﻀﺘﻢ‪.‬‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﺍﻋﺘﻀﺘﻢ‪» .‬ﺯ«‪ :‬ﺍﻏﺘﺼﺒﺘﻢ‪.‬‬ ‫ﻟﺘﺠﺪﻥ ﻭ ﺍﷲ ﻣﺤﻤﻠﻪ ﺛﻘﻴﻼ ﻭ ﻏﺒﻪ ﻭﺑﻴﻼ‬ ‫ﺍﻯ ﻋﺎﻗﺒﺘﻪ ﺫﻭ ﻭﺑﺎﻝ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﻛﻔﻴﻼ‪ ،.‬ﺍﺫﺍ ﻛﺸﻒ ﻟﻜﻢ ﺍﻟﻐﻄﺎء ﻭ ﺑﺎﻥ ﻣﺎ ﻭﺭﺍءﻩ ﺍﻟﻀﺮﺍء‬ ‫»ﻥ«‪ :‬ﻭ ﺑﺎﻥ ﻟﻜﻢ ﻣﺎ ﻭﺭﺍء ﺍﻟﻀﺮﺍء‪ .‬ﻭ ﺑﺪﺍ ﻟﻜﻢ ﻣﻦ ﺭﺑﻜﻢ ﻣﺎ ﻟﻢ ﺗﻜﻮﻧﻮﺍ ﺗﺤﺘﺴﺒﻮﻥ ﻭ ﺧﺴﺮ ﻫﻨﺎﻟﻚ ﺍﻟﻤﺒﻄﻠﻮﻥ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﻐﺎﻓﺮ‪ :‬ﺍﻵﻳﻪ ‪.78‬‬ ‫ﺍﺛﺮ ﺧﻄﺒﺘﻬﺎ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﻳﺮ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻯ ﻗﺒﺾ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﻛﺜﺮ ﺑﺎﻛﻴﺎ ﻭ ﻻ ﺑﺎﻛﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭ ﺍﺭﺗﺠﺖ ﺍﻟﻤﺪﻳﻨﻪ ﻭ ﺻﺎﺡ ﺍﻟﻨﺎﺱ ﻭ‬ ‫ﺍﺭﺗﻔﻌﺖ ﺍﻻﺻﻮﺍﺕ ﻣﻦ ﺩﺍﺭ ﺑﻨﻰ ﻋﺒﺪﺍﻟﻤﻄﻠﺐ ﻭ ﺑﻌﺾ ﺩﻭﺭ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ‪.‬‬ ‫ﻫﻜﺬﺍ ﻓﻰ »ﻯ« ﻭ ﻓﻰ »ﺍﻟﻒ«‪ :‬ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﻳﺮ ﺑﺎﻙ ﻭ ﻻ ﺑﺎﻛﻴﻪ ﻛﺎﻥ ﺍﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭ ﺍﺭﺗﺠﺖ ﺍﻟﻤﺪﻳﻨﻪ ﻭ ﻫﺎﺝ ﺍﻟﻨﺎﺱ ﻭ ﺍﺭﺗﻔﻌﺖ ﺍﻻﺻﻮﺍﺕ‪ .‬ﻭ ﻓﻰ‬ ‫»ﻩ«‪ :‬ﻗﺎﻝ ﻓﻤﺎ ﺭﺍﻳﻨﺎ ﻳﻮﻣﺎ ﺍﻛﺜﺮ ﺑﺎﻛﻴﺎ ﻭ ﺑﺎﻛﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪» .‬ﺱ«‪ :‬ﻓﻤﺎ ﺭﺍﻳﺖ ﻗﻮﻣﺎ ﺍﻛﺜﺮ ﺑﺎﻛﻴﺎ ﻭ ﺑﺎﻛﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭ ﻓﻰ ﺷﺮﺡ ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﻗﺎﻝ‪:‬‬ ‫ﻓﻠﻢ ﻳﺮ ﺍﻟﻨﺎﺱ ﺍﻛﺜﺮ ﺑﺎﻛﻴﺎ ﻭ ﻻ ﺑﺎﻛﻴﻪ ﻣﻨﻬﻢ ﻳﻮﻣﺌﺬ‪ .‬ﻭ ﺟﺎء ﺧﻄﺎﺑﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻰ ﺍﻻﻧﺼﺎﺭ ﻓﻰ ﻫﺬﻩ ﺍﻟﻨﺴﺨﻪ ﻫﻴﻬﻨﺎ‪.‬‬ ‫ﻣﺎﺟﺮﻯ ﺑﻴﻦ ﺍﺑﻰ ﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﻌﺪ ﺧﻄﺒﺘﻬﺎ‬ ‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺫﻟﻚ‬ ‫ﺍﻥ ﺑﻠﻮﻍ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﺍﻟﻰ ﺍﺑﻰ ﺑﻜﺮ ﻻ ﻳﺒﻌﺪ ﺍﻥ ﻳﻜﻮﻥ ﻓﻰ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻛﺎﻥ ﺣﺎﺿﺮﺍ ﻓﻰ ﺍﻟﻤﺴﺠﺪ ﺑﻌﺪ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ ﻟﺬﻟﻚ ﻟﻤﺎ ﺍﺧﺒﺮ ﺑﻬﻴﺠﺎﻥ‬ ‫ﺍﻟﻨﺎﺱ ﻭ ﺍﺭﺗﻔﺎﻉ ﺍﻻﺻﻮﺍﺕ ﺗﻜﻠﻢ ﻣﻊ ﻋﻤﺮ ﻓﻰ ﻛﻴﻔﻴﻪ ﺍﺻﻼﺡ ﺍﻻﻣﻮﺭ ﻭ ﻧﺘﺠﺖ ﻣﺸﻮﺭﺗﻬﻢ ﺍﻥ ﻧﺎﺩﻭﺍ ﺑﺎﻟﺼﻼﻩ ﺟﺎﻣﻌﻪ ﻟﻴﺮﺟﻊ ﺍﻟﻨﺎﺱ ﺍﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻭ‬ ‫ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻟﻢ ﺗﺨﺮﺝ ﻣﻨﻪ )ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺩﻻﺋﻞ ﺍﻻﻣﺎﻣﻪ( ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﺗﻜﻠﻢ ﺍﺑﻮﺑﻜﺮ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﻭ ﻓﻰ ﺍﻻﺧﻴﺮ ﺍﺳﺘﻨﻜﺮﺕ ﻋﻠﻴﻪ ﺍﻡ‬ ‫ﺳﻠﻤﻪ ﺑﻤﺎ ﺳﻴﺎﺗﻰ‪ ،‬ﺛﻢ ﺭﺟﻌﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻰ ﺑﻴﺘﻬﺎ‪ .‬ﺍﺑﺎﺑﻜﺮ ﻗﺎﻝ ﻟﻌﻤﺮ ﻭ ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻓﻘﺎﻝ ﺍﺑﻮﺑﻜﺮ ﻟﻌﻤﺮ‪ :‬ﺗﺒﺖ ﻳﺪﺍﻙ ﻟﻮ ﺗﺮﻛﺘﻨﻰ ﻟﺮﻓﻴﺖ‬ ‫ﺍﻟﺨﺮﻕ ﻭ ﺭﺗﻘﺖ ﺍﻟﻔﺘﻖ ﻭ ﺭﺍﺟﻌﺖ ﺍﻟﺤﻖ ﻭ ﺍﻛﻔﻔﺖ ﻋﻨﻰ ﻏﺮﺏ ﻫﺬﻩ ﺍﻻﺳﻨﻪ ﺑﺮﺩ ﻓﺪﻙ ﻋﻠﻰ ﺍﻫﻠﻬﺎ‪ .‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺍﺫﺍ ﻳﻜﻮﻥ ﻓﻰ ﺫﻟﻚ ﻭ ﻫﻦ ﺍﺭﻛﺎﻧﻚ ﻭ‬ ‫ﺍﻧﻬﺒﺎﻙ ﻭ ﺯﻭﺍﻝ ﺳﻠﻄﺎﻧﻚ ﻭ ﺣﺪﻭﺙ ﻣﺎ ﺍﺷﻔﻘﺖ ﻣﻨﻪ ﻋﻠﻴﻚ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻴﻒ ﻟﻚ ﺑﺎﺑﻨﻪ ﻣﺤﻤﺪ ﻭ ﻗﺪ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﺩﻋﺖ ﺍﻟﻴﻪ ﻭ ﻣﺎ ﻧﺤﻦ ﻟﻬﺎ ﻋﻠﻴﻪ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﻫﻰ ﺍﻻ ﻏﻤﺮﻩ ﺍﻧﺠﻠﺖ ﻭ ﺳﺎﻋﻪ ﺍﻧﻘﻀﺖ ﻭ ﻛﺎﻥ ﻣﺎ ﻗﺪ ﻓﺎﺕ ﻟﻢ ﻳﻜﻦ ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫ﻣﺎ ﻗﺪ ﻣﻀﻰ ﻣﻤﺎ ﻣﻀﻰ ﻛﻤﺎ ﻣﻀﻰ‪ -‬ﻭ ﻣﺎ ﻣﻀﻰ ﻓﻤﺎ ﻣﻀﻰ ﻗﺪ ﺍﻧﻘﻀﻰ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺛﻢ ﺍﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻟﻘﻴﺖ ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻰ ﻓﻮﺭﺗﻬﺎ ﻭ ﻫﻰ ﻣﻐﻀﺒﻪ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﺍﺷﺘﻤﻠﺖ‪ ...‬ﻭ‬ ‫ﻏﺮﺏ ﺍﻟﻜﻼﻡ‪ :‬ﻣﺎ ﻏﻤﺾ ﻭ ﺧﻔﻰ ﻣﻨﻬﺎ‪ :.‬ﺗﺮﺑﺖ ﻳﺪﺍﻙ! ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻚ ﻟﻮ ﺗﺮﻛﺘﻨﻰ؟‬ ‫ﻓﺮﺑﻤﺎ ﺭﻓﺎﺕ ﺍﻟﺨﺮﻕ ﻭ ﺭﺗﻘﺖ ﺍﻟﻔﺘﻖ‪ ،‬ﺍﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺑﻨﺎ ﺍﺣﻖ؟‬ ‫ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻗﺪ ﻛﺎﻥ ﻓﻰ ﺫﻟﻚ ﺗﻀﻌﻴﻒ ﺳﻠﻄﺎﻧﻚ‪ ،‬ﻭ ﺗﻮﻫﻴﻦ ﻛﻔﺘﻚ‪ ،‬ﻭ ﻣﺎ ﺍﺷﻔﻘﺖ ﺍﻻ ﻋﻠﻴﻚ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻳﻠﻚ! ﻓﻜﻴﻒ ﺑﺎﺑﻨﻪ ﻣﺤﻤﺪ ﻭ ﻗﺪ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﺗﺪﻋﻮ ﺍﻟﻴﻪ‪ ،‬ﻭ ﻣﺎ ﻧﺠﻦ ﻟﻬﺎ ﻣﻦ ﺍﻟﻐﺪﺭ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﻫﻰ ﺍﻻ ﻏﻤﺮﻩ ﺍﻧﺠﻠﺖ‪ ،‬ﻭ ﺳﺎﻋﻪ ﺍﻧﻘﻀﺖ‪ ،‬ﻭ ﻛﺎﻥ ﻣﺎ ﻗﺪ ﻛﺎﻥ ﻟﻢ ﻳﻜﻦ‪ ...‬ﻗﻠﺪﻧﻰ ﻣﻦ ﻳﻜﻮﻥ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﺍﻯ ﻛﻞ ﺫﻟﻚ ﻓﻰ ﻋﻬﺪﺗﻰ‪.‬‬ ‫ﻗﺎﻝ ﻓﻀﺮﺏ ﻳﺪﻩ ﻋﻠﻰ ﻛﺘﻔﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺭﺏ ﻛﺮﺑﻪ ﻓﺮﺟﺘﻬﺎ‪ ،‬ﻳﺎ ﻋﻤﺮ‪.‬‬ ‫ﺍﻟﺘﺠﺎﺳﺮ ﻋﻠﻰ ﺍﻫﻞ ﺑﻴﺖ ﺍﻟﺮﺳﻮﻝ‬ ‫ﺛﻢ ﻧﺎﺩﻯ ﺍﻟﺼﻼﻩ ﺟﺎﻣﻌﻪ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻭ ﺻﻌﺪ ﺍﻟﻤﻨﺒﺮ‪ ،‬ﻓﺤﻤﺪ ﺍﷲ ﻭ ﺍﺛﻨﻰ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻋﻪ‪ ،‬ﻭ ﻣﻊ ﻛﻞ ﻗﺎﻟﻪ ﺍﻣﻨﻴﻪ؟‬ ‫»ﻡ«‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻋﻪ ﺍﻟﻰ ﻛﻞ ﻗﺎﻟﻪ؟ ﺍﻳﻦ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻻﻣﺎﻧﻰ ﻓﻰ ﻋﻬﺪ ﻧﺒﻴﻜﻢ؟‬ ‫ﻓﻤﻦ ﺳﻤﻊ ﻓﻠﻴﻘﻞ‪ ،‬ﻭ ﻣﻦ ﺷﻬﺪ ﻓﻠﻴﺘﻜﻠﻢ‪ ،‬ﻛﻼ ﺑﻞ ﻫﻮ ﺛﻌﺎﻟﻪ ﺷﻬﻴﺪﻩ ﺫﻧﺒﻪ‪ .‬ﻟﻌﻨﻪ ﺍﷲ‪ ،‬ﻭ ﻗﺪ ﻟﻌﻨﻪ ﺍﷲ‪ .‬ﻣﺮﺏ ﻟﻜﻞ ﻓﺘﻨﻪ ﻳﻘﻮﻝ‪ :‬ﻛﺮﻭﻫﺎ ﺟﺬﻋﻪ ﺍﺑﺘﻐﺎء ﺍﻟﻔﺘﻨﻪ ﻣﻦ‬ ‫ﺑﻌﺪ ﻣﺎ ﻫﺮﻣﺖ‪ ،‬ﻛﺎﻡ ﻃﺤﺎﻝ ﺍﺣﺐ ﺍﻫﻠﻬﺎ ﺍﻟﻐﻮﻯ‪.‬‬ ‫ﻓﻰ »ﻡ«‪ :‬ﺍﺣﺐ ﺍﻫﻠﻬﺎ ﺍﻟﻴﻬﺎ ﺍﻟﺒﻐﻰ‪.‬‬ ‫ﺍﻻ ﻟﻮ ﺷﺌﺖ ﺍﻥ ﺍﻗﻮﻝ ﻟﻘﻠﺖ‪ ،‬ﻭ ﻟﻮ ﺗﻜﻠﻤﺖ ﻟﺒﺤﺖ‪ ،‬ﻭ ﺍﻧﻰ ﺳﺎﻛﺖ ﻣﺎ ﺗﺮﻛﺖ‪ ،‬ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺎﻟﺼﺒﻴﻪ‬ ‫»ﻡ«‪ :‬ﺑﺎﻟﻀﻌﻔﻪ‪ .‬ﻭ ﻳﺴﺘﻨﻬﻀﻮﻥ ﺍﻟﻨﺴﺎء‪ .‬ﻭ ﻗﺪ ﺑﻠﻐﻨﻰ‪ -‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻻﻧﺼﺎﺭ‪ -‬ﻣﻘﺎﻟﻪ ﺳﻔﻬﺎﺋﻜﻢ‪ ،‬ﻓﻮ ﺍﷲ ﺍﻥ ﺍﺣﻖ ﺍﻟﻨﺎﺱ ﺑﻠﺰﻭﻡ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺍﻧﺘﻢ‪ ،‬ﻟﻘﺪ‬ ‫ﺟﺎءﻛﻢ ﻓﺎﻭﻳﺘﻢ ﻭ ﻧﺼﺮﺗﻢ‪ ،‬ﻭ ﺍﻧﺘﻢ ﺍﻟﻴﻮﻡ ﺍﺣﻖ ﻣﻦ ﻟﺰﻡ ﻋﻬﺪﻩ‪ .‬ﻭ ﻣﻊ ﺫﻟﻚ ﻓﺎﻏﺪﻭﺍ ﻋﻠﻰ ﺍﻋﻄﻴﺎﺗﻜﻢ‬ ‫ﺍﻟﻌﻄﺎ ﻭﺍﻟﻌﻄﺎء ﺟﻤﻌﻪ ﺍﻋﻄﻴﻪ ﻭ ﺟﻤﻊ ﺍﻟﺠﻤﻊ ﺍﻋﻄﻴﺎﺕ‪ :‬ﻣﺎ ﻳﻌﻄﻰ‪ ،.‬ﻓﺎﻧﻰ ﻟﺴﺖ ﻛﺎﺷﻔﺎ ﻗﻨﺎﻋﺎ ﻭ ﻻ ﺑﺎﺳﻄﺎ ﺫﺭﺍﻋﺎ ﻭ ﻻ ﻟﺴﺎﻧﺎ ﺍﻻ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﺤﻖ ﺫﻟﻚ‪،‬‬ ‫ﻭﺍﻟﺴﻼﻡ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۴۱‬‬

‫ﺍﺳﺘﻨﻜﺎﺭ ﺍﻡ ﺳﻠﻤﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻓﺎﻃﻠﻌﺖ ﺍﻡ ﺳﻠﻤﻪ ﺭﺍﺳﻬﺎ ﻣﻦ ﺑﺎﺑﻬﺎ ﻭ ﻗﺎﻟﺖ‪:‬‬ ‫»ﻉ«‪ :‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻟﺖ ﺍﻡ ﺳﻠﻤﻪ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺣﻴﺚ ﺳﻤﻌﺖ ﻣﺎ ﺟﺮﻯ ﻟﻔﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺍﻟﻤﺜﻞ ﻓﺎﻃﻤﻪ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻳﻘﺎﻝ ﻫﺬﺍ؟! ﻭ ﻫﻰ ﺍﻟﺤﻮﺭﺍء ﺑﻴﻦ ﺍﻻﻧﺲ‪ ،‬ﻭ ﺍﻻﻧﺲ ﻟﻠﻨﻔﺲ!‬ ‫»ﻉ«‪ :‬ﻳﻘﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؟ ﻫﻰ ﻭﺍﷲ ﺍﻟﺤﻮﺭﺍء ﺑﻴﻦ ﺍﻻﻧﺲ ﻭﺍﻟﻨﻔﺲ ﻟﻠﻨﻔﺲ‪ .‬ﺭﺑﻴﺖ ﻓﻰ ﺣﺠﻮﺭ ﺍﻻﻧﺒﻴﺎء‪ ،‬ﻭ ﺗﺪﺍﻭﻟﺘﻬﺎ‬ ‫»ﻉ«‪ :‬ﻓﻰ ﺣﺠﻮﺭ ﺍﻻﺗﻘﻴﺎء ﻭ ﺗﻨﺎﻭﻟﺘﻬﺎ‪ ...‬ﺍﻳﺪﻯ ﺍﻟﻤﻼﺋﻜﻪ ﻭ ﻧﻤﺖ ﻓﻰ ﺣﺠﻮﺭ ﺍﻟﻄﺎﻫﺮﺍﺕ‪ ،‬ﻭ ﻧﺸﺎﺕ ﺧﻴﺮ ﻣﻨﺸﺎ‬ ‫»ﻉ«‪ :‬ﺧﻴﺮ ﻧﺸﺎء‪ .‬ﻭ ﺭﺑﻴﺖ ﺧﻴﺮ ﻣﺮﺑﻰ‪.‬‬ ‫ﺍﺗﺰﻋﻤﻮﻥ ﺍﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺣﺮﻡ ﻋﻠﻴﻬﺎ ﻣﻴﺮﺍﺛﻪ ﻭ ﻟﻢ ﻳﻌﻠﻤﻬﺎ؟! ﻭ ﻗﺪ ﻗﺎﻝ ﺍﷲ )ﻟﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪» :.‬ﻭ ﺍﻧﺬﺭ ﻋﺸﻴﺮﺗﻚ ﺍﻻﻗﺮﺑﻴﻦ«‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺸﻌﺮﺍء‪ :‬ﺍﻵﻳﻪ ‪ .214‬ﺍﻓﺎﻧﺬﺭﻫﺎ ﻭ ﺟﺎءﺕ ﺗﻄﻠﺒﻪ؟!‬ ‫»ﻉ«‪ :‬ﺍﻓﺎﻧﺬﺭﻫﺎ ﻭ ﺧﺎﻟﻔﺖ ﻣﺘﻄﻠﺒﻪ‪ .‬ﻭ ﻫﻰ ﺧﻴﺮﻩ ﺍﻟﻨﺴﻮﺍﻥ ﻭ ﺍﻡ ﺳﺎﺩﻩ ﺍﻟﺸﺒﺎﻥ ﻭ ﻋﺪﻳﻠﻪ )ﻣﺮﻳﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﺍﺑﻨﻪ ﻋﻤﺮﺍﻥ )ﻭ ﺣﻠﻴﻠﻪ ﻟﻴﺚ ﺍﻻﻗﺮﺍﻥ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،.‬ﺗﻤﺖ ﺑﺎﺑﻴﻬﺎ ﺭﺳﺎﻻﺕ ﺭﺑﻪ‪.‬‬ ‫ﻓﻮ ﺍﷲ ﻟﻘﺪ ﻛﺎﻥ ﻳﺸﻔﻖ‬ ‫»ﻉ«‪ :‬ﺷﻔﻖ‪ .‬ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺤﺮ ﻭ ﺍﻟﻘﺮ‬ ‫ﺍﻯ ﺍﻟﺒﺮﺩ‪ ،.‬ﻓﻴﻮﺳﺪﻫﺎ‬ ‫»ﻉ«‪ :‬ﻭ ﻳﻮﺳﺪﻫﺎ‪ .‬ﻳﻤﻴﻨﻪ ﻭ ﻳﻠﺤﻔﻬﺎ ﺑﺸﻤﺎﻟﻪ‪ .‬ﺭﻭﻳﺪﺍ! ﻓﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻤﺮﺍﻯ ﻟﻐﻴﻜﻢ‪ ،‬ﻭ ﻋﻠﻰ ﺍﷲ ﺗﺮﺩﻭﻥ‪ .‬ﻓﻮﺍﻫﺎ ﻟﻜﻢ ﻭ ﺳﻮﻑ ﺗﻌﻠﻤﻮﻥ‪.‬‬ ‫»ﻉ«‪ :‬ﻭ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻤﺮﺍﻯ ﻣﻨﻜﻢ‪ ،‬ﻭ ﻋﻠﻰ ﺍﷲ ﺗﺮﺩﻭﻥ‪ .‬ﻭﺍﻫﺎ ﻟﻜﻢ ﻓﺴﻮﻑ ﺗﻌﻠﻤﻮﻥ ﻗﺎﻝ‪ :‬ﻓﺤﺮﻣﺖ ﺍﻡ ﺳﻠﻤﻪ ﻋﻄﺎءﻫﺎ ﻓﻰ ﺗﻠﻚ‬ ‫ﺍﻟﺴﻨﻪ‪ .‬ﻭ ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ ﻗﻮﻟﻪ »ﺛﻢ ﻭﻟﺖ ﻓﺎﺗﺒﻌﻬﺎ‪ «...‬ﺍﻟﻰ ﻫﻨﺎ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻗﺎﻝ ﺍﻟﺮﺍﻭﻯ‪ :‬ﻓﺤﺮﻣﺖ ﺍﻡ ﺳﻠﻤﻪ ﺗﻠﻚ ﺍﻟﺴﻨﻪ ﻋﻄﺎءﻫﺎ‪.‬‬ ‫ﺧﻄﺎﺑﻬﺎ ﻣﻊ ﺭﺍﻓﻊ ﺑﻦ ﺭﻓﺎﻋﻪ ﺗﺬﻛﺮ ﻏﺪﻳﺮ ﺧﻢ‬ ‫)ﺛﻢ ﻭﻟﺖ‪ ،‬ﻓﺎﺑﺘﻬﺎ ﺭﺍﻓﻊ ﺑﻦ ﺭﻓﺎﻋﻪ ﺍﻟﺰﺭﻗﻰ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺳﻴﺪﻩ ﺍﻟﻨﺴﺎء ﻟﻮ ﻛﺎﻥ ﺍﺑﻮﺍﻟﺤﺴﻦ ﺗﻜﻠﻢ ﻓﻰ ﻫﺬﺍ ﺍﻻﻣﺮ ﻭ ﺫﻛﺮ ﻟﻠﻨﺎﺱ ﻗﺒﻞ ﺍﻥ ﻳﺠﺮﻯ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪،‬‬ ‫ﻣﺎ ﻋﺪﻟﻨﺎ ﺑﻪ ﺍﺣﺪﺍ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۴۲‬‬

‫ﻓﻘﺎﻟﺖ ﻟﻪ ﺑﺮﺩﺗﻬﺎ‪ :‬ﺍﻟﻴﻚ ﻋﻨﻰ! ﻓﻤﺎ ﺟﻌﻞ ﺍﷲ ﻻﺣﺪ ﺑﻌﺪ ﻏﺪﻳﺮ ﺧﻢ ﻣﻦ ﺣﺠﻪ ﻭ ﻻ ﻋﺬﺭ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻭ »ﺑﺮﺩﺗﻬﺎ« ﺍﻯ ﻗﺎﻟﺖ ﻭ ﻫﻰ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻏﻀﺒﻰ‪ ،‬ﻭ »ﺍﻟﻴﻚ ﻋﻨﻰ« ﺍﻯ ﺍﺑﻌﺪ ﻋﻨﻰ‪[ .‬‬ ‫ﺷﻜﻮﺍﻫﺎ ﺍﻟﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﺛﻢ ﺍﻧﻜﻔﺎﺕ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ]ﺍﻯ ﺭﺟﻌﺖ‪» .‬ﺍﻟﻒ«‪ :‬ﻓﺮﺟﻌﺖ ﻓﺎﻃﻤﻪ ﺍﻟﻰ ﻣﻨﺰﻟﻬﺎ ﻓﺘﺸﻜﺖ‪ .‬ﻭ ﻓﻰ »ﻙ«‪ :‬ﻟﻤﺎ ﺍﻧﺼﺮﻓﺖ ﻓﺎﻃﻤﻪ ﻣﻦ ﻋﻨﺪ ﺍﺑﻰ ﺑﻜﺮ ﺍﻗﺒﻠﺖ ﻋﻠﻰ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻗﺎﻟﺖ‪...:‬ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺘﻮﻗﻊ‬ ‫ﻳﺘﻮﻗﻊ ﻭ ﻳﺘﻄﻠﻊ ﻛﻼﻫﻤﺎ ﺑﻤﻌﻨﻰ ﻳﻨﺘﻈﺮ‪.‬‬ ‫ﺭﺟﻮﻋﻬﺎ ﺍﻟﻴﻪ ﻭ ﻳﺘﻄﻠﻊ ﻃﻠﻮﻋﻬﺎ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﻠﻤﺎ )ﺟﺎءﺕ ﻭ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻭ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺯ«‪ .‬ﻭ ﺑﻌﺪﻩ ﻓﻰ ﻫﺬﻩ ﺍﻟﻨﺴﺨﻪ‪ :‬ﺍﺳﺘﻘﺮﺕ ﻓﻰ ﺍﻟﺪﺍﺭ‪.‬‬ ‫ﺍﺳﺘﻘﺮﺕ ﺑﻬﺎ ﺍﻟﺪﺍﺭ ﻗﺎﻟﺖ ﻻﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬ ‫ﻳﺎﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ! ﺍﺷﺘﻤﻠﺖ ﺷﻤﻠﻪ ﺍﻟﺠﻨﻴﻦ‬ ‫ﺍﺷﺘﻤﻞ ﺑﺎﻟﺜﻮﺏ‪ :‬ﺍﺩﺍﺭﻩ ﻋﻠﻰ ﺟﺴﺪﻩ ﻛﻠﻪ‪ .‬ﻭﺍﻟﺸﻤﻠﻪ‪ :‬ﻣﺎ ﻳﺸﺘﻤﻞ ﺑﻪ ﻭﺍﻟﺸﻤﻠﻪ‪ :‬ﻫﻴﺌﻪ ﺍﻻﺷﺘﻤﺎﻝ‪ .‬ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻭ ﻓﻰ »ﻙ« ﻫﻜﺬﺍ‪ :‬ﺍﺷﺘﻤﻠﺖ‬ ‫ﻣﺸﻴﻤﻪ ﺍﻟﺠﻨﻴﻦ‪ .‬ﻭ ﻣﺸﻴﻤﻪ ﺍﻟﺠﻨﻴﻦ ﻫﻰ ﻣﺤﻞ ﺍﻟﻮﻟﺪ ﻓﻰ ﺍﻟﺮﺣﻢ‪ .‬ﻭﺍﻟﺠﻨﻴﻦ‪ :‬ﺍﻟﻮﻟﺪ ﻣﺎﺩﺍﻡ ﻓﻰ ﺍﻟﺒﻄﻦ‪.‬ﻭ ﻗﻌﺪﺕ ﺣﺠﺮﻩ ﺍﻟﻈﻨﻴﻦ؟ ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ‪:‬‬ ‫ﺣﺠﺰﻩ‪.‬‬ ‫ﻧﻘﻀﺖ ﻗﺎﺩﻣﻪ ﺍﻻﺟﺪﻝ ﻓﺨﺎﻧﻚ ﺭﻳﺶ ﺍﻻﻋﺰﻝ!‬ ‫ﺍﻯ ﻛﻨﺖ ﺗﻨﻘﺾ ﺍﻟﻤﻘﺎﺩﻳﻢ ﻣﻦ ﺟﻨﺎﺡ ﺍﻟﺼﻘﻮﺭ‪ ،‬ﻭ ﺍﻻﻥ ﻳﻮﺛﺮ ﻓﻴﻚ ﺭﻳﺶ ﺍﻟﻄﺎﺋﺮ ﺍﻟﻀﻌﻴﻒ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻭ ﺧﺎﻧﻚ‪.‬‬ ‫ﻫﺬﺍ ﺍﺑﻦ ﺍﺑﻰ ﻗﺤﺎﻓﻪ‪ ،‬ﻳﺒﺘﺰﻧﻰ ﻧﺤﻠﻪ‬ ‫ﻓﻰ »ﻙ«‪ :‬ﺍﺑﺘﺰﻧﻰ ﻧﺤﻴﻠﻪ ﺍﺑﻰ ﻭ ﺑﻠﻴﻐﻪ ﺍﺑﻨﻰ‪ .‬ﺍﻻﺑﺘﺰﺍﺯ‪ :‬ﺍﻻﺳﺘﻴﻼﺏ ﻭ ﺍﺧﺬ ﺍﻟﺸﻰ ء ﺑﻘﻬﺮ ﻭ ﻏﻠﺒﻪ‪.‬‬ ‫ﺍﺑﻰ ﻭ ﺑﻠﻐﻪ ﺍﺑﻨﻰ‪ .‬ﻟﻘﺪ ﺍﺟﻬﺪ‬ ‫»ﻉ« ﻭ »ﺩ« ﺥ ﻝ‪ :‬ﺍﺟﻬﺮ‪.‬‬ ‫ﻓﻰ ﺧﺼﺎﻣﻰ‪ ،‬ﻭ ﺍﻟﻔﻴﺘﻪ ﺍﻟﺪ ﻓﻰ ﻛﻼﻣﻰ‬ ‫ﻓﻰ »ﻙ«‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﺍﺟﺪ ﻓﻰ ﻇﻼﻣﺘﻰ ﻭ ﺍﻟﺪ ﻓﻰ ﺧﺼﺎﻣﻰ‪» .‬ﻥ«‪ :‬ﺍﻟﻔﻴﺘﻪ ﺍﻻﻟﺪ‪ ،.‬ﺣﺘﻰ ﺣﺒﺴﺘﻨﻰ ﻗﻴﻠﻪ ﻧﺼﺮﻫﺎ‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۴۳‬‬

‫ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﺍﺟﻬﺪ ﻓﻰ ﻇﻼﻣﺘﻰ ﻭ ﺍﻟﺪ ﻓﻰ ﺧﺼﺎﻣﺘﻰ ﺣﻴﻦ ﻣﻨﻌﺘﻨﻰ ﺍﻻﻧﺼﺎﺭ ﻧﺼﺮﻫﺎ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻟﻘﺪ ﺍﺟﻬﺮ ﻓﻰ ﻇﻼﻣﺘﻰ ﻭ ﺍﻟﺪ ﻓﻰ‬ ‫ﺧﺼﺎﻣﺘﻰ ﺣﻴﻦ ﺧﻠﺴﺘﻨﻰ ﺑﻨﻮ ﻗﻴﻠﻪ ﻧﺼﺮﻫﺎ‪.‬ﻭ ﺍﻟﻤﻬﺎﺟﺮﻩ ﻭ ﺻﻠﻬﺎ ﻭ ﻏﻀﺖ ﺍﻟﺠﻤﺎﻋﻪ ﺩﻭﻧﻰ ﻃﺮﻓﻬﺎ‪ ،‬ﻓﻼ ﺩﺍﻓﻊ ﻭ ﻻ ﻣﺎﻧﻊ‪ .‬ﻭ ﺯﺍﺩ ﺍﻟﺴﻴﺪ‪ :‬ﻭ ﻻ ﻧﺎﺻﺮ ﻭ ﻻ‬ ‫ﺷﺎﻓﻊ‪ .‬ﻭ ﻓﻰ »ﻙ«‪ :‬ﺧﺮﺟﺖ ﻭ ﺍﷲ ﻛﺎﻇﻤﻪ‪.‬‬ ‫ﺧﺮﺟﺖ ﻛﺎﻇﻤﻪ ﻭ ﻋﺪﺕ ﺭﺍﻏﻤﻪ! ﺍﺿﺮﻋﺖ ﺧﺪﻙ ﻳﻮﻡ ﺍﺿﻌﺖ ﺣﺪﻙ؟‬ ‫»ﻥ«‪ :‬ﻳﻮﻡ ﺍﺿﻌﺖ ﺟﺪﻙ‪ .‬ﺍﺿﺮﻋﺖ ﺍﻯ ﺍﺫﻟﻠﺖ‪ ،‬ﺍﺿﻌﺖ ﺍﻯ ﺿﻴﻌﺖ‪.‬‬ ‫ﺍﻓﺘﺮﺳﺖ ﺍﻟﺬﺋﺎﺏ ﻭ ﺍﻓﺘﺮﺷﺖ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻣﺎ ﻛﻔﻔﺖ ﻗﺎﺋﻼ ﻭ ﻻ ﺍﻏﻨﻴﺖ ﺑﺎﻃﻼ ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ‪ :‬ﻭ ﺭﺟﻌﺖ ﺭﺍﻏﻤﻪ‪ ،‬ﻓﻘﺪ ﺍﺿﻌﺖ ﺟﻠﺪﻙ ﻳﻮﻡ ﺍﺻﺮﻋﺖ ﺧﺪﻙ ﻭ‬ ‫ﺗﻮﺳﺪﺕ ﺍﻟﻮﺭﺍء ﻛﺎﻟﻮﺯﻍ ﻭ ﻣﺴﺘﻚ ﺍﻟﻬﻨﺎﻩ ﻭ ﺍﻟﻨﺰﻉ ﻣﺎ ﻛﻔﻔﺖ ﻗﺎﺋﻼ ﻭ ﻻ ﺍﻏﻨﻴﺖ ﻃﺎﺋﻼ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺧﺮﺟﺖ ﻣﺨﺎﺻﻤﻪ ﻭ ﺭﺟﻌﺖ ﺭﺍﻏﻤﻪ ﺍﻓﺘﺮﺷﺖ‬ ‫ﺍﻟﺪﻧﺎﻩ ﻭ ﺍﻧﺴﺖ ﺑﺎﻟﻬﻨﺎﺕ ﻣﺎ ﻛﻔﻔﺖ ﻗﺎﺋﻼ ﻭ ﻻ ﺍﻏﻨﻴﺖ ﻃﺎﺋﻼ ﻳﺎﻟﻴﺘﻨﻰ ﻭ ﻻ ﺧﻴﺎﺭ ﻟﻰ ﻣﺖ ﻗﺒﻞ ﺫﻟﺘﻰ ﻭ ﺩﻭﻥ ﻫﻴﻨﺘﻰ‪ ،‬ﻋﺬﻳﺮﻯ ﺍﷲ ﻣﻨﻬﻢ ﻣﺎ ﺣﻴﺎ ﻭ ﻣﻦ‬ ‫ﻋﺘﻴﻖ ﻋﺎﺩﻳﺎ‪ .‬ﻭﻳﻞ ﻭﻳﻞ ﻟﻰ ﻓﻰ ﻛﻞ ﺷﺎﺭﻕ ﻭﻳﻞ ﻟﻰ ﻓﻰ ﻛﻞ ﻏﺎﺭﺏ‪.‬ﻭ ﻻ ﺧﻴﺎﺭ ﻟﻰ!‬ ‫ﻟﻴﺘﻨﻰ ﻣﺖ ﻗﺒﻞ ﻫﻨﻴﺘﻰ ﻭ ﺩﻭﻥ ﺫﻟﺘﻰ! ﻋﺬﻳﺮﻯ ﺍﷲ ﻣﻨﻪ ﻋﺎﺩﻳﺎ ﻭ ﻣﻨﻚ ﺣﺎﻣﻴﺎ‪ .‬ﻭ ﻓﻰ »ﻙ«‪ :‬ﻟﻴﺘﻨﻰ ﻣﺖ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻣﺖ ﻗﺒﻞ ﺫﻟﺘﻰ ﻭ ﺗﻮﻓﻴﺖ ﻗﺒﻞ ﻣﻨﻴﺘﻰ‪.‬‬ ‫ﻋﺬﻳﺮﻯ ﻓﻴﻚ ﺍﷲ ﺣﺎﻣﻴﺎ ﻭ ﻣﻨﻚ ﻋﺎﺩﻳﺎ‪ ،‬ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ‪ :‬ﻭ ﺍﻟﻬﻔﺘﺎﻩ! ﻟﻴﺘﻨﻰ ﻣﺖ ﻗﺒﻞ ﺫﻟﺘﻰ ﻭ ﺩﻭﻥ ﻫﻴﻨﺘﻰ‪ .‬ﻋﺬﻳﺮﻯ ﺍﷲ ﻣﻨﻚ ﻋﺎﺩﻳﺎ ﻭ ﻣﻨﻚ ﺣﺎﻣﻴﺎ‪.‬ﻭ‬ ‫ﻳﻼﻯ ﻓﻰ ﻛﻞ ﺷﺎﺭﻕ! ﻭﻳﻼﻯ‬ ‫ﻓﻰ »ﻙ« ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ‪» :‬ﻭﻳﻼﻩ« ﻣﻜﺎﻥ »ﻭﻳﻼﻯ« ﻓﻰ ﻛﻼ ﺍﻟﻤﻮﺭﺩﻳﻦ‪.‬‬ ‫ﻓﻰ ﻛﻞ ﻏﺎﺭﺏ! ﻣﺎﺕ ﺍﻟﻌﻤﺪ‬ ‫ﻓﻰ »ﻙ«‪ :‬ﻣﺎﺕ ﺍﻟﻤﻌﺘﻤﺪ‪.‬ﻭ ﻭﻫﻦ‬ ‫»ﺯ« ﻭ »ﺩ« ﺥ ﻝ‪ :‬ﻭﻫﺖ‪» ،‬ﻉ«‪ :‬ﻭ ﺍﺳﺘﺮﺫﻝ ﺍﻟﻌﻀﺪ‪ .‬ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ‪ :‬ﻭ ﺫﻝ ﺍﻟﻌﻀﺪ‪.‬‬ ‫ﺍﻟﻌﻀﺪ‪ .‬ﺷﻜﻮﺍﻯ ﺍﻟﻰ ﺍﺑﻰ ﻭ ﻋﺪﻭﺍﻯ ﺍﻟﻰ ﺭﺑﻰ‪.‬‬ ‫ﻓﻰ »ﻙ«‪ :‬ﺷﻜﻮﺍﻯ ﺍﻟﻰ ﺭﺑﻰ ﻭ ﻋﺪﻭﺍﻯ ﺍﻟﻰ ﺍﺑﻰ‪.‬‬ ‫ﺍﻟﻠﻬﻢ ﺍﻧﺖ ﺍﺷﺪ ﻣﻨﻬﻢ ﻗﻮﻩ ﻭ ﺣﻮﻻ‪ ،‬ﻭ ﺍﺷﺪ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﺍﺣﺪ‪ .‬ﻭ ﻓﻰ »ﺯ«‪ :‬ﺍﻟﻠﻬﻢ ﺍﻧﻚ‪» ،...‬ﻉ«‪ :‬ﺍﻟﻠﻬﻢ ﺍﻧﺖ ﺍﺷﺪ ﻗﻮﻩ ﻓﻘﺎﻝ ﻟﻬﺎ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﻭﻳﻞ ﻟﻚ‪.‬‬ ‫ﺑﺎﺳﺎ ﻭ ﺗﻨﻜﻴﻼ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻳﺨﻔﻒ ﻋﻨﻪ ﺍﻵﻻﻡ‬ ‫ﻓﻘﺎﻝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻻ ﻭﻳﻞ ﻟﻚ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫»ﺩ« ﺥ ﻝ‪ :‬ﻋﻠﻴﻚ‪ ،.‬ﺑﻞ ﺍﻟﻮﻳﻞ ﻟﺸﺎﻧﺌﻚ‪.‬‬ ‫ﻋﻦ ﺍﻟﺴﻴﺪ‪ :‬ﺑﻞ ﺍﻟﻮﻳﻞ ﻟﻤﻦ ﺍﺣﺰﻧﻚ‪» .‬ﻉ«‪ :‬ﻻ ﻭﻳﻞ ﻟﻚ‪ ،‬ﺍﻟﻮﻳﻞ ﻟﻤﻦ ﺳﺎءﻙ ﻓﻨﻬﻨﻬﻰ‪.‬‬ ‫ﺛﻢ ﻧﻬﻨﻬﻰ ﻋﻦ ﻭﺟﺪﻙ ﻳﺎ ﺍﺑﻨﻪ ﺍﻟﺼﻔﻮﻩ‬ ‫ﻓﻰ »ﻙ«‪ :‬ﻧﻬﻨﻬﻰ ﻋﻤﻦ ﻏﺮﺑﻚ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﻔﻮﻩ‪ .‬ﻧﻬﻨﻬﻰ ﻋﻦ ﻭﺟﺪﻙ ﺍﻯ ﺍﻣﻨﻌﻰ ﻧﻔﺴﻚ ﻋﻦ ﻏﻀﺒﻚ‪.‬ﻭ ﺑﻘﻴﻪ ﺍﻟﻨﺒﻮﻩ‪.‬‬ ‫ﻓﻤﺎ ﻭﻧﻴﺖ‬ ‫»ﻉ«‪ :‬ﻣﺎ‪ .‬ﻣﺎ ﻭﻧﻴﺖ ﺍﻯ ﻣﺎ ﻋﺠﺰﺕ‪.‬‬ ‫ﻋﻦ ﺩﻳﻨﻰ ﻭ ﻻ ﺍﺧﻄﺎﺕ ﻣﻘﺪﻭﺭﻯ‪ .‬ﻓﺎﻥ ﻛﻨﺖ ﺗﺮﻳﺪﻳﻦ ﺍﻟﺒﻠﻐﻪ ﻓﺮﺯﻗﻚ ﻣﻀﻤﻮﻥ‬ ‫»ﻉ«‪ :‬ﻓﺮﺯﻗﻚ ﻣﻘﺪﻭﺭ‪ .‬ﻭ ﻋﻦ ﺍﻟﺴﻴﺪ‪ :‬ﻓﻤﺎ ﻭﻧﻴﺖ ﻋﻦ ﺣﻈﻚ ﻭ ﻻ ﺍﺧﻄﺎﺕ ﻓﻘﺪ ﺗﺮﻳﻦ ﻣﻘﺪﺭﺗﻰ ﻓﺎﻥ ﺗﺮﺯﺋﻰ ﺣﻘﻚ ﻓﺮﺯﻗﻚ ﻣﻀﻤﻮﻥ‪.‬ﻭ ﻛﻔﻴﻠﻚ ﻣﺎﻣﻮﻥ‬ ‫ﻭ ﻣﺎ ﺍﻋﺪ ﻟﻚ ﺍﻓﻀﻞ ﻣﻤﺎ ﻗﻄﻊ ﻋﻨﻚ‪ ،‬ﻓﺎﺣﺘﺴﺒﻰ ﺍﷲ‪.‬‬ ‫ﻓﻘﺎﻟﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪» :‬ﺣﺴﺒﻰ ﺍﷲ«‪ ،‬ﻭ ﺍﻣﺴﻜﺖ‪.‬‬ ‫ﻋﻦ ﺍﻟﺴﻴﺪ‪ .‬ﻭ ﻛﻔﻴﻠﻚ ﻣﺎﻣﻮﻥ ﻭ ﻣﺎ ﻋﻨﺪﺍﷲ ﺧﻴﺮ ﻟﻚ ﻣﻤﺎ ﻗﻄﻊ ﻋﻨﻚ‪ .‬ﻓﺮﻓﻌﺖ ﻳﺪﻫﺎ ﺍﻟﻜﺮﻳﻤﻪ ﻓﻘﺎﻟﺖ‪ :‬ﺭﺿﻴﺖ ﻭ ﺳﻠﻤﺖ‪ .‬ﻭ ﻓﻰ »ﻉ« ﻭ ﻣﺎ ﺍﻋﺪ ﻟﻚ‬ ‫ﺧﻴﺮ ﻣﻤﺎ ﻗﻄﻊ ﻋﻨﻚ ﻓﺎﺣﺘﺴﺒﻰ ﻓﻘﺎﻟﺖ‪ :‬ﺣﺴﺒﻰ ﺍﷲ‪ .‬ﻭ ﺳﻜﺘﺖ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻟﺖ ﺍﻡ ﺳﻠﻤﻪ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺣﻴﺚ ﺳﻤﻌﺖ ﻣﺎ ﺟﺮﻯ ﻟﻔﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪:‬‬ ‫ﺍﻟﻤﺜﻞ ﻓﺎﻃﻤﻪ‪ ...‬ﺍﻟﻰ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻰ ﺍﻟﺮﻗﻢ ‪ 28‬ﻭ ﺫﻛﺮﻧﺎ ﻣﻮﺍﺭﺩ ﺍﻻﺧﺘﻼﻑ ﻓﺮﺍﺟﻊ‪.‬‬ ‫ﻋﻴﺎﺩﻩ ﻧﺴﺎء ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ ﻟﻬﺎ‬ ‫ﻟﻤﺎ ﺭﺟﻌﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻰ ﻣﻨﺰﻟﻬﺎ ﻓﺘﺸﻜﺖ‪ -‬ﻭ ﻛﺎﻥ ﻭﻓﺎﺗﻬﺎ ﻓﻰ ﻫﺬﻩ ﺍﻟﻤﺮﺿﻪ‪ -‬ﺩﺧﻞ ﺍﻟﻴﻬﺎ ﺍﻟﻨﺴﺎء ﺍﻟﻤﻬﺎﺟﺮﺍﺕ ﻭ ﺍﻻﻧﺼﺎﺭﻳﺎﺕ ﻋﺎﺋﺪﺍﺕ‪،‬‬ ‫ﻓﻘﻠﻦ ﻟﻬﺎ‪ :‬ﻛﻴﻒ ﺍﺻﺒﺤﺖ ﻳﺎ ﻳﻨﺖ ﺭﺳﻮﻝ ﺍﷲ؟‬ ‫ﻫﻜﺬﺍ ﻓﻰ »ﺍﻟﻒ«‪ ،‬ﻭ ﻓﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ﻫﻜﺬﺍ‪ :‬ﻟﻤﺎ ﺍﺷﺘﺪ ﺑﻔﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﻟﻮﺟﻊ ﻭ ﺍﺷﺘﺪﺕ )»ﺯ«‪ :‬ﺛﻘﻠﺖ( ﻋﻠﺘﻬﺎ‪ ،‬ﺍﺟﺘﻤﻌﺖ ﻋﻨﺪﻫﺎ ﻧﺴﺎء‬ ‫ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ )»ﻯ«‪ :‬ﺫﺍ ﺻﺒﺎﺡ(‪ ،‬ﻓﻘﻠﻦ ﻟﻬﺎ‪ :‬ﻳﺎ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﻴﻒ ﺍﺻﺒﺤﺖ ﻣﻦ ﻋﻠﺘﻚ )»ﻩ« ﻋﻦ ﻟﻴﻠﺘﻚ(؟ ﻭ ﻓﻰ »ﺩ«‪ :‬ﺩﺧﻠﻦ ﻧﺴﻮﻩ ﻣﻦ‬ ‫ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻻﻧﺼﺎﺭ ﻋﻠﻰ ﻓﺎﻃﻤﻪ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﻘﻠﻦ ﻟﻬﺎ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻛﻴﻒ ﺍﺻﺒﺤﺖ؟ ﻭ ﻓﻰ »ﻉ«‪:‬‬ ‫ﻗﻴﻞ ﻟﻤﺎ ﻣﺮﺿﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻧﺴﺎء ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ ﻳﻌﺪﻧﻬﺎ ﻓﻘﻠﻦ‪ :‬ﻛﻴﻒ ﺍﺻﺒﺤﺖ ﻣﻦ ﻋﻠﺘﻚ ﻳﺎ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ؟ ﻓﻘﺎﻟﺖ‪...‬‬ ‫)ﻓﺤﻤﺪﺕ ﺍﷲ ﻭ ﺻﻠﺖ ﻋﻠﻰ ﺍﺑﻴﻬﺎ‪ ،‬ﺛﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺏ«‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻗﺎﻟﺖ‪:‬‬ ‫ﺍﺻﺒﺤﺖ‬ ‫»ﻡ«‪ :‬ﻭﺍﷲ ﺍﺻﺒﺤﺖ‪.‬ﻭ ﺍﷲ ﻋﺎﺋﻔﻪ‬ ‫ﺍﻟﻌﺎﺋﻒ‪ :‬ﺍﻟﻜﺎﺭﻩ ﻟﻠﺸﻴﻰ ء ﺍﻟﻤﺘﻘﺬﺭ ﻟﻪ ﺍﻟﺘﺎﺭﻙ ﻟﻪ‪ .‬ﻭ ﻓﻰ »ﻙ«‪ :‬ﻋﺎﻓﻴﻪ‪.‬‬ ‫ﻟﺪﻧﻴﺎﻛﻦ‪ ،‬ﻗﺎﻟﻴﻪ ﻟﺮﺟﺎﻟﻜﻦ‪.‬‬ ‫ﺍﻯ ﻣﺒﻐﻀﻪ‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﺝ« ﻭ »ﺏ« ﻭ »ﻝ« ﻭ »ﻭ« ﻭ »ﻯ« ﻓﻰ ﺍﻟﻤﻮﺭﺩﻳﻦ ﻫﻜﺬﺍ‪ :‬ﻟﺪﻧﻴﺎﻛﻢ ﻭ ﻟﺮﺟﺎﻟﻜﻢ‪ ،‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﺩﻧﻴﺎﻛﻢ‪ -‬ﺑﺪﻭﻥ‬ ‫ﺍﻟﻼﻡ‪ .-‬ﻭ ﻟﻌﻞ ﺍﺗﻴﺎﻥ ﺍﻟﻀﻤﻴﺮ ﺑﺼﻮﺭﻩ ﺍﻟﻤﺬﻛﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻌﻤﻴﻢ ﺧﻄﺎﺑﻬﺎ ﺍﻟﻰ ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﻟﻤﺪﻳﻨﻪ‪ ،‬ﻻ ﺧﺼﻮﺹ ﺍﻟﻨﺴﺎء ﺍﻟﺤﺎﺿﺮﺍﺕ‪.‬‬ ‫ﻟﻔﻈﺘﻬﻢ ﺑﻌﺪ‬ ‫»ﻝ«‪ :‬ﻗﺒﻞ‪ .‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﻇﺎﻫﺮﺍ‪ :‬ﺍﻧﻰ ﻛﻨﺖ ﻋﺎﻟﻤﻪ ﺑﻘﺒﺢ ﺳﻴﺮﺗﻬﻢ ﻓﻄﺮﺣﺘﻬﻢ‪ ،‬ﺛﻢ ﻟﻤﺎ ﺍﺧﺘﺒﺮﺗﻬﻢ ﺗﺎﻛﺪ ﺍﻧﻜﺎﺭﻯ ﺑﻌﺪ ﺍﻻﺧﺘﺒﺎﺭ‪.‬‬ ‫ﺍﻥ‬ ‫»ﻙ« ﻭ »ﺝ«‪ :‬ﺍﺫ ﻭ ﻓﻰ »ﻉ«‪ :‬ﻟﻔﻈﺘﻬﻢ ﺑﻌﺪ ﺍﻥ ﻋﺮﻓﺘﻬﻢ‪.‬‬ ‫ﻋﺠﻤﺘﻬﻢ‪ ،‬ﻭ ﺷﻨﺎﺗﻬﻢ‬ ‫»ﺩ«‪ :‬ﺳﺌﻤﺘﻬﻢ‪.‬‬ ‫ﺑﻌﺪ ﺍﻥ‬ ‫»ﻙ«‪ :‬ﺍﺫ‪.‬‬ ‫ﺳﺒﺮﺗﻬﻢ‪.‬‬ ‫ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻟﻔﻈﺘﻬﻢ‪ «...‬ﺍﻟﻰ ﻫﻨﺎ ﻫﻜﺬﺍ‪ :‬ﺷﻨﺎﺗﻬﻢ ﺑﻌﺪ ﺍﺫ )ﺥ ﻝ‪ :‬ﺍﻥ( ﻋﺮﻓﺘﻬﻢ ﻭ ﻟﻔﻈﺘﻬﻢ ﺑﻌﺪ ﺍﺫ )ﺥ ﻝ‪ :‬ﺍﻥ( ﺳﺒﺮﺗﻬﻢ ﻭ‬ ‫ﺭﻣﻴﺘﻬﻢ ﺑﻌﺪ ﺍﻥ ﻋﺠﻤﺘﻬﻢ‪ .‬ﻟﻔﻆ ﺍﻯ ﻃﺮﺡ‪ .‬ﻋﺠﻢ ﺍﻯ ﻋﺾ‪ .‬ﺳﺒﺮ ﺍﻯ ﺍﺧﺘﺒﺮ‪ .‬ﻓﻴﻜﻮﻥ ﻛﻨﺎﻳﻪ ﻋﻦ ﺍﻣﺘﺤﺎﻧﻬﻢ ﺍﻯ ﻃﺮﺣﺘﻬﻢ ﻭ ﺍﺑﻐﻀﺘﻬﻢ ﺑﻌﺪ ﺍﻣﺘﺤﺎﻧﻬﻢ ﻭ‬ ‫ﻣﺸﺎﻫﺪﻩ ﺳﻴﺮﺗﻬﻢ ﻭ ﺍﻃﻮﺍﺭﻫﻢ‪.‬‬ ‫ﻓﻘﺒﺤﺎ ﻟﻔﻠﻮﻝ ﺍﻟﺤﺪ‬ ‫»ﻙ«‪ :‬ﻓﻘﺒﺤﺎ ﻻﻓﻮﻥ ﺍﻟﺮﺍﻯ ﻭ ﺧﻄﻞ ﺍﻟﻘﻮﻝ ﻭ ﺧﻮﺭ ﺍﻟﻘﻨﺎﻩ‪ .‬ﻭ ﺍﻟﻔﻠﻮﻝ ﺍﻯ ﺍﻟﺜﻠﻤﻪ ﻭﺍﻟﻜﺴﺮ ﻓﻰ ﺣﺪ ﺍﻟﺴﻴﻒ‪ ،‬ﻭ ﺍﻟﺨﻮﺭ‪ :‬ﺍﻟﻀﻌﻒ‪ ،‬ﻭ ﺧﻄﻞ ﺍﻟﺮﺍﻯ ﻓﺴﺎﺩﻩ ﻭ‬ ‫ﺍﺿﻄﺮﺍﺑﻪ‪ ،‬ﻭ ﺍﻟﺨﺘﻞ‪ -‬ﺑﺎﻟﺘﺎء‪ -‬ﺗﺨﺎﺩﻉ ﻋﻦ ﻏﻔﻠﻪ‪.‬ﻭ ﺧﻮﺭ ﺍﻟﻘﻨﺎﻩ ﻭ ﺧﻄﻞ ﺍﻟﺮﺍﻯ )ﻭ ﻋﺜﻮﺭ ﺍﻟﺠﺪ ﻭ ﺧﻮﻑ ﺍﻟﻔﺘﻦ(!‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ ﻫﻜﺬﺍ‪ :‬ﻭ ﺧﻮﻑ ﺍﻟﻐﺒﻦ‪ .‬ﻭ ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ »ﺩ« ﻫﻜﺬﺍ‪ :‬ﻓﻘﺒﺤﺎ ﻟﻔﻠﻮﻝ ﺍﻟﺤﺪ ﻭ ﺍﻟﻠﻌﺐ ﺑﻌﺪ ﺍﻟﺠﺪ ﻭ ﻗﺮﻉ ﺍﻟﺼﻔﺎﻩ ﻭ‬ ‫ﺻﺪﻉ ﺍﻟﻘﻨﺎﻩ ﻭ ﺧﺘﻞ ﺍﻻﺭﺍء ﻭ ﺯﻟﻞ ﺍﻻﻫﻮﺍء‪ .‬ﻭ ﺍﻟﺼﻔﺎﻩ‪ :‬ﺍﻟﺤﺠﺮ ﺍﻻﻣﻠﺲ ﺍﻯ ﺟﻌﻠﺘﻢ ﺍﻧﻔﺴﻜﻢ ﻣﻘﺮﻋﺎ ﻟﺨﺼﺎﻣﻜﻢ ﺣﺘﻰ ﻗﺮﻋﻮﺍ ﺻﻔﺎﺗﻜﻢ ﻭ ﻳﻨﺎﻝ ﻛﻞ ﺍﺣﺪ‬ ‫ﻣﻨﻜﻢ ﺑﺴﻮء‪ ،‬ﻭ ﺻﺪﻉ ﺍﻟﻘﻨﺎﻩ ﺍﻯ ﺷﻘﻬﺎ‪ .‬ﻭ ﺍﻟﻮﺍﻭ ﻻﺗﻮﺟﺪ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﺩ« ﻭ »ﻩ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻭ ﺑﺌﺲ‪.‬‬ ‫»ﻟﺒﺌﺲ ﻣﺎ ﻗﺪﻣﺖ ﻟﻬﻢ ﺍﻧﻔﺴﻬﻢ‪ ،‬ﺍﻥ ﺳﺨﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭ ﻓﻰ ﺍﻟﻌﺬﺍﺏ ﻫﻢ ﺧﺎﻟﺪﻭﻥ«‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﻤﺎﺋﺪﻩ‪ :‬ﺍﻵﻳﻪ ‪ 80‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﺍﻥ ﺳﺨﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻟﻘﺪ ﻗﻠﺪﺗﻢ‪...‬‬ ‫ﻻ ﺟﺮﻡ‬ ‫»ﻙ«‪ :‬ﻭ ﻻ ﺟﺮﻡ‪.‬‬ ‫)ﻭ ﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻙ« ﻭ »ﺍﻟﻒ« ﺥ ﻝ‪.‬‬ ‫ﻟﻘﺪ ﻗﻠﺪﺗﻬﻢ ﺭﺑﻘﺘﻬﺎ )ﻭ ﺣﻤﻠﺘﻬﻢ ﺍﻭﻗﺘﻬﺎ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ ،‬ﻭ ﺍﻻﻭﻕ‪ :‬ﺍﻟﺜﻘﻞ‪.‬ﻭ ﺷﻨﻨﺖ‬ ‫»ﺝ«‪ :‬ﺳﻨﻨﺖ ﻋﻠﻴﻬﻢ ﻋﺎﺭﻫﺎ‪ ،‬ﻭﺍﻟﺴﻦ‪ ،‬ﺍﻟﺼﺐ ﺍﻟﻤﺘﺼﻞ‪ .‬ﻭ ﻓﻰ »ﺩ« ﻭ »ﻡ« ﻭ »ﻭ« ﻭ »ﻉ«‪ :‬ﺷﻨﺖ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﻩ ﻋﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﺑﺼﻮﺭﻩ ﺍﻟﻤﻮﻧﺚ ﻓﻰ‬ ‫ﺍﻟﻤﻮﺍﺭﺩ ﺍﻟﺜﻼﺛﻪ‪ :‬ﻗﻠﺪﺗﻬﻢ ﺭﺑﻘﺘﻬﺎ ﻭ ﺣﻤﻠﺘﻬﻢ ﺍﻭﻗﺘﻬﺎ ﻭ ﺷﻨﺖ ﻋﻠﻴﻬﻢ ﻏﺎﺭﺗﻬﺎ‪ .‬ﻭ ﻣﺎ ﻓﻰ ﺍﻟﻤﺘﻦ ﺑﺼﻴﻐﻪ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻰ ﺍﻟﻤﻮﺍﺭﺩ ﺍﻟﺜﻼﺛﻪ‪ .‬ﻭ ﺷﻨﻨﺖ ﺍﻯ ﺻﺒﺒﺘﻪ‬ ‫ﻣﺘﻔﺮﻗﺎ‪.‬‬ ‫ﻋﻠﻴﻬﻢ ﻋﺎﺭﻫﺎ‪.‬‬ ‫»ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﻩ« ﻭ »ﻡ« ﻭ »ﻭ« ﻭ »ﻉ«‪ :‬ﻏﺎﺭﺗﻬﺎ‪» .‬ﺝ«‪ :‬ﻋﺎﺭﺗﻬﺎ‪.‬‬ ‫ﻓﺠﺪﻋﺎ ﻭ ﻋﻘﺮﺍ ﻭ ﺑﻌﺪﺍ‬ ‫ﻓﻰ »ﺝ« ﻭ »ﻡ« ﻭ »ﻝ« ﻣﻜﺎﻥ »ﺑﻌﺪﺍ« ﻛﻠﻤﻪ »ﺳﺤﻘﺎ«‪ .‬ﻭ ﻓﻰ »ﻙ« ﻣﻜﺎﻥ »ﻋﻘﺮﺍ ﻭ ﺑﻌﺪﺍ« ﻛﻠﻤﻪ »ﺭﻏﻤﺎ«‪ .‬ﺟﺪﻋﺎ ﻟﻚ‪ :‬ﺟﻌﻠﻚ ﺍﷲ ﻣﻌﻴﺒﺎ ﻭ ﻗﻄﻊ‬ ‫ﻣﻨﻚ ﺍﻟﺨﻴﺮ‪ .‬ﻭ ﻋﻘﺮ ﺍﻻﻣﺮ‪ :‬ﻟﻢ ﻳﻨﺘﺞ ﻋﺎﻗﺒﻪ‪.‬‬ ‫ﻟﻠﻘﻮﻡ ﺍﻟﻈﺎﻟﻤﻴﻦ‪.‬‬ ‫ﻣﻦ ﻗﻮﻟﻪ »ﻻ ﺟﺮﻡ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﻯ«‪.‬‬ ‫ﻣﺎ ﻧﻘﻤﻮﺍ ﻣﻦ ﺍﺑﻰ ﺍﻟﺤﺴﻦ‬ ‫ﻭ ﻳﺤﻬﻢ!‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۴۷‬‬

‫»ﻙ«‪ :‬ﻭﻳﺤﻜﻢ‪.‬‬ ‫ﺍﻧﻰ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻟﺌﻦ‪» .‬ﺝ« ﻭ »ﻡ« ﻭ »ﻭ«‪ :‬ﺍﻳﻦ‪» .‬ﻯ«‪ :‬ﻭﻳﺤﻬﻢ ﻟﻘﺪ ﺯﺣﺰﺣﻮﻫﺎ‪ .‬ﻭ ﺍﻧﻰ ﻫﻨﺎ ﺍﺳﺘﻔﻬﺎﻣﻴﻪ ﺑﻤﻌﻨﻰ ﻛﻴﻒ‪.‬‬ ‫ﺯﺣﺰﺣﻮﻫﺎ‬ ‫»ﺩ«‪ .‬ﺯﻋﺰﻋﻮﻫﺎ‪ .‬ﻭ ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ ﻛﻠﻤﻪ »ﺍﺑﻰ ﺍﻟﺤﺴﻦ« ﻟﻴﺲ ﻓﻰ »ﻙ«‪ ،‬ﺑﻞ ﻓﻴﻪ‪ :‬ﻋﻦ ﺍﺑﻰ ﺍﻟﺤﺴﻦ‪ ...‬ﻭ ﺳﻴﺎﺗﻰ ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ ﻫﺬﻩ ﺍﻟﻨﺴﺨﻪ ﻓﻰ ﻣﻮﺿﻊ ﺁﺧﺮ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺨﻄﺒﻪ ﺍﻟﺸﺮﻳﻔﻪ ﻧﺬﻛﺮﻫﺎ ﻓﻰ ﻣﻮﺿﻌﻬﺎ ﻓﻰ ﺍﻟﻬﺎﻣﺶ‪ .‬ﻭ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪» :‬ﺯﺣﺰﺣﻮﻫﺎ« ﺍﻯ ﺍﺑﻌﺪﻭﻫﺎ‪ ،‬ﻭ »ﺯﻋﺰﻋﻮﻫﺎ« ﺍﻯ ﺣﺮﻛﻮﻫﺎ‪.‬‬ ‫ﻋﻦ ﺭﻭﺍﺳﻰ ﺍﻟﺮﺳﺎﻟﻪ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺒﻮﻩ‬ ‫ﺯﺍﺩ ﻓﻰ »ﺩ«‪ :‬ﻭ ﺍﻟﺪﻻﻟﻪ‪.‬ﻭ ﻣﻬﺒﻂ‬ ‫ﺍﻟﺮﻭﺡ ﺍﻻﻣﻴﻦ )ﺑﺎﻟﻮﺣﻰ ﺍﻟﻤﺒﻴﻦ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻭ ﻓﻰ »ﻝ«‪ :‬ﻣﻬﺒﻂ ﺍﻟﻮﺣﻰ ﺍﻻﻣﻴﻦ‪ .‬ﻭ ﺍﻟﻮﺍﻭ ﻣﻮﺟﻮﺩﻩ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﺩ« ﻭ »ﺝ« ﻭ »ﻡ« ﻭ »ﻝ« ﻭ »ﻭ«‪.‬‬ ‫ﺍﻟﻄﺒﻴﻦ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﻭ«‪ :‬ﺍﻟﻄﺒﻦ‪» .‬ﻡ« ﺍﻟﻄﻴﺒﻴﻦ‪» .‬ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﺍﻟﻈﻨﻴﻦ‪» .‬ﺝ«‪ :‬ﺍﻟﻀﻨﻴﻦ‪ .‬ﻭﺍﻟﻄﺒﻴﻦ ﺟﻤﻊ ﻃﺐ ﺑﻤﻌﻨﻰ ﺍﻟﻌﺎﻟﻢ ﺑﺎﻻﻣﻮﺭ ﻭ ﻟﻴﺴﺖ ﺟﻤﻌﺎ ﻟﻄﺒﻦ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﻄﻦ‪.‬‬ ‫ﺑﺎﻣﺮ‬ ‫»ﺩ« ﻭ »ﺏ«‪ :‬ﺑﺎﻣﻮﺭ‪» .‬ﻯ«‪ :‬ﻻﻫﻞ‪.‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ؟! ﺍﻻ ﺫﻟﻚ ﻫﻮ ﺍﻟﺨﺴﺮﺍﻥ ﺍﻟﻤﺒﻴﻦ‪.‬‬ ‫ﻣﻦ ﻛﻠﻤﻪ »ﺑﺎﻟﻮﺣﻰ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺲ ﻓﻰ»ﻩ« ﻭ »ﻉ«‪.‬ﻭ ﻣﺎ ﺍﻟﺬﻯ‬ ‫ﻛﻠﻤﻪ »ﺍﻟﺬﻯ« ﻟﻴﺴﺖ ﻓﻰ »ﻝ« ﻭ »ﻯ«‪ ،‬ﻭ ﻛﻠﻤﻪ »ﻭ« ﻟﻴﺴﺖ ﻓﻰ »ﻉ«‪.‬‬ ‫ﻧﻘﻤﻮﺍ ﻣﻦ ﺍﺑﻰ ﺍﻟﺤﺴﻦ؟‬ ‫»ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﻩ« ﻭ »ﻡ« ﻭ »ﻝ« ﻭ »ﻉ«‪ :‬ﺣﺴﻦ‪.‬‬ ‫ﻧﻘﻤﻮﺍ ﻭ ﺍﷲ ﻣﻨﻪ‬ ‫ﻛﻠﻤﻪ »ﻣﻨﻪ« ﻟﻴﺴﺖ ﻓﻰ »ﻩ« ﻭ »ﺝ« ﻭ »ﺏ« ﻭ »ﻭ« ﻭ »ﻯ« ﻭ »ﻉ«‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۴۸‬‬

‫ﻧﻜﻴﺮ ﺳﻴﻔﻪ‬ ‫»ﻙ«‪ :‬ﻣﺎ ﻧﻘﻤﻮﺍ ﻭﺍﷲ ﻣﻨﻪ ﺍﻻ ﻧﻜﻴﺮ ﺳﻴﻔﻪ ﻭﻧﻜﺎﻝ ﻭﻗﻌﻪ ﻭ ﺗﻤﺮﺩﻩ ﻓﻰ ﺫﺍﺕ ﺍﷲ‪ .‬ﻭ ﻟﻌﻞ ﻣﻌﻨﻰ ﺍﻟﺘﻤﺮﺩ ﻫﻨﺎ ﺍﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﺎﻭﺯ ﺣﺪ ﺍﻣﺜﺎﻟﻪ‪.‬‬ ‫)ﻭﻗﻠﻪ ﻣﺒﺎﻻﺗﻪ ﻟﺤﺘﻔﻪ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ« ﻭ »ﻩ« ﻭ »ﻝ«‪.‬ﻭ ﺷﺪﻩ ﻭﻃﺎﺗﻪ ﻭ ﻧﻜﺎﻝ ﻭﻗﻌﺘﻪ )ﻭ ﺗﺒﺤﺮﻩ ﻓﻰ ﻛﺘﺎﺏ ﺍﷲ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ .‬ﻭ ﺍﻟﻌﺒﺎﺭﻩ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻉ« ﻫﻜﺬﺍ‪ :‬ﻧﻘﻤﻮﺍ ﻭ ﺍﷲ )ﺍﻟﻒ‪ :‬ﻣﻨﻪ( ﺷﺪﻩ ﻭﻃﺎﺗﻪ ﻭ ﻧﻜﺎﻝ ﻭﻗﻌﺘﻪ ﻭ ﻧﻜﻴﺮ ﺳﻴﻔﻪ‪.‬ﻭ ﺗﻨﻤﺮﻩ ﻓﻰ ﺫﺍﺕ‬ ‫ﺍﷲ )ﻋﺰﻭﺟﻞ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺝ« ﻭ »ﻝ«‪ .‬ﻭﺍﻟﺘﻨﻤﺮ ﺍﻯ ﺍﻟﺘﻐﻴﺮ ﻭ ﺍﻟﺘﻨﻜﺮ ﻭ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺸﺪﻩ‪.‬‬ ‫ﺧﺴﺎﺭﻩ ﺍﻻﻣﻪ ﺑﻐﺼﺐ ﺣﻖ ﻋﻠﻰ‬ ‫ﻭ ﺗﺎﷲ‬ ‫»ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻉ«‪ :‬ﻭ ﺍﻳﻢ ﺍﷲ‪» .‬ﻝ« ﻭ »ﻯ«‪ :‬ﻭﺍﷲ‪.‬‬ ‫ﻟﻮ ﺗﻜﺎﻓﻮﺍ‬ ‫»ﻩ«‪ :‬ﺗﻜﺎﻓﺎﻭﺍ ﻋﻠﻰ ﺯﻣﺎﻡ‪» ...‬ﻙ«‪ :‬ﺗﻜﺎﻓﻮﻭﺍ ﻋﻠﻴﻪ ﻣﻦ ﺯﻣﺎﻡ‪» ...‬ﻯ«‪ :‬ﻟﻘﺪ ﺗﻜﺎﻓﻮﺍ ﻋﻠﻰ‪ ...‬ﻭﺍﻟﺘﻜﺎﻑ‪ :‬ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻮ‪ :‬ﺍﻟﺘﺴﺎﻭﻯ ﻭ ﺍﻻﺗﺤﺎﺩ‪.‬‬ ‫ﻋﻦ ﺯﻣﺎﻡ ﻧﺒﺬﻩ ﺍﻟﻴﻪ‬ ‫ﻛﻠﻤﻪ »ﺍﻟﻴﻪ« ﻟﻴﺴﺖ ﻓﻰ »ﻝ«‪.‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻻﻋﺘﻠﻘﻪ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﻭ« ﻭ »ﻯ«‪ :‬ﻻ ﻋﺘﻘﻠﻪ‪ .‬ﻭ ﺍﻋﺘﻠﻖ ﺍﻯ ﺍﺣﺐ‪ ،‬ﻭ ﻟﻌﻠﻪ ﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺗﻌﻠﻖ ﺑﻪ‪ ،.‬ﻭ »ﺍﻟﻒ« ﻭ »ﻙ«‪ :‬ﺛﻢ‪ .‬ﻭ ﻛﻠﻤﻪ »ﻻ ﻋﺘﻘﻠﻪ ﻭ« ﻟﻴﺴﺖ ﻓﻰ‬ ‫»ﻩ« ﻭ »ﺏ« ﻭ »ﻉ«‪.‬‬ ‫ﻟﺴﺎﺭ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﺳﺎﺭ‪ .‬ﻭ ﻓﻰ »ﺩ« ﺍﻟﻌﺒﺎﺭﻩ ﻣﻦ »ﺗﺎﷲ« ﺍﻟﻰ ﻫﻨﺎ ﻫﻜﺬﺍ‪ :‬ﻭ ﺗﺎﷲ ﻟﻮ ﻣﺎﻟﻮﺍ ﻋﻦ ﺍﻟﻤﺤﺠﻪ ﺍﻟﻼﺋﺤﻪ ﻭ ﺯﺍﻟﻮﺍ ﻋﻦ ﻗﺒﻮﻝ ﺍﻟﺤﺠﻪ ﺍﻟﻮﺍﺿﺤﻪ ﻟﺮﺩﻫﻢ‬ ‫ﺍﻟﻴﻬﺎ ﻭ ﺣﻤﻠﻬﻢ ﻋﻠﻴﻬﺎ ﻭ ﻟﺴﺎﺭ‪...‬‬ ‫ﺑﻬﻢ‬ ‫»ﻡ«‪ :‬ﺍﻟﻴﻬﻢ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۴۹‬‬

‫ﺳﻲ ﺭﺍ »ﻙ«‪ :‬ﺳﻴﺮﻩ‪ .‬ﻭﺍﻟﻜﻠﻤﻪ ﻟﻴﺴﺖ ﻓﻰ »ﻭ«‪.‬‬ ‫ﺳﺠﺤﺎ ﻻﻳﻜﻠﻢ ﺧﺸﺎﺷﻪ‬ ‫»ﺩ«‪ :‬ﻻ ﻳﻜﻠﻢ ﺣﺸﺎﺷﻪ‪» .‬ﻡ«‪ :‬ﻻ ﺗﻜﻠﻢ ﺣﺸﺎﺷﻪ‪» .‬ﻙ«‪ :‬ﻻ ﻳﻜﺘﻠﻢ ﺣﺸﺎﺷﻪ‪ .‬ﻭ ﺟﺎء ﻓﻰ »ﻙ« ﻋﺒﺎﺭﻩ ﻃﻮﻳﻠﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻫﺎ ﻓﻰ ﺍﻟﻬﺎﻣﺶ ﻭ ﻫﻰ‬ ‫ﻫﻜﺬﺍ‪ ...:‬ﺳﺠﺤﺎ ﻓﺎﻧﻪ ﻗﻮﺍﻋﺪ ﺍﻟﺮﺳﺎﻟﻪ ﻭ ﺭﻭﺍﺳﻰ ﺍﻟﻨﺒﻮﻩ ﻭ ﻣﻬﺒﻂ ﺍﻟﺮﻭﺡ ﺍﻻﻣﻴﻦ ﻭ ﺍﻟﻄﺒﻴﻦ ﺍﻣﺮ ﺍﻟﺪﻳﻦ ﻭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﺧﺮﻩ ﺍﻻ ﺫﻟﻚ ﻫﻮ ﺍﻟﺨﺴﺮﺍﻥ ﺍﻟﻤﺒﻴﻦ‪ .‬ﻭ‬ ‫ﺍﷲ ﻻ ﻳﻜﺘﻠﻢ‪ ...‬ﻭ ﺍﻟﺴﺠﺢ‪ :‬ﺍﻟﻠﻴﻦ ﺍﻟﺴﻬﻞ‪ ،‬ﻭ ﺍﻟﻜﻠﻢ‪ :‬ﺍﻟﺠﺮﺡ‪ ،‬ﻭ ﺍﻟﺨﺸﺎﺵ‪ :‬ﻣﺎ ﻳﺠﻌﻞ ﻓﻰ ﺍﻧﻒ ﺍﻟﺒﻌﻴﺮ ﻭ ﻳﺸﺪ ﺑﻪ ﺍﻟﺰﻣﺎﻡ ﻟﻴﻜﻮﻥ ﺍﺳﺮﻉ ﻻ ﻧﻘﻴﺎﺩﻩ‪،‬‬ ‫ﻭﺍﻟﺤﺸﺎﺵ‪ :‬ﺍﻟﺠﺎﻧﺐ‪.‬‬ ‫)ﻭ ﻻﻳﻜﻞ ﺳﺎﺋﺮﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪.‬ﻭ ﻻ ﻳﺘﻌﺘﻊ‬ ‫»ﺩ«‪ :‬ﻳﻤﻞ‪ .‬ﻭﺗﻌﺘﻊ ﺍﻯ ﺍﻗﻠﻖ ﻭ ﺍﺯﻋﺞ‪.‬ﺭﺍ ﻛﺒﻪ‪ ،‬ﻭ ﻻﻭﺭﺩﻫﻢ ﻣﻨﻬﻼ ﻧﻤﻲ ﺭﺍ ﻛﻠﻤﻪ »ﻧﻤﻴﺮﺍ« ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻙ«‪ .‬ﻭ ﻓﻰ »ﻯ«‪ :‬ﻣﻮﺭﺩﺍ ﻧﻤﻴﺮﺍ‪ .‬ﻭ‬ ‫ﺍﻟﻤﻨﻬﻞ ﺍﻟﻨﻤﻴﺮ‪ :‬ﺍﻟﺬﻯ ﻓﻴﻪ ﻣﺎء ﻛﺜﻴﺮ‪.‬‬ ‫ﺭﻭﻳﺎ‬ ‫ﻛﻠﻤﻪ »ﺭﻭﻳﺎ« ﻟﻴﺴﺖ ﻓﻰ »ﻩ« ﻭ »ﺝ« ﻭ »ﺏ« ﻭ »ﻡ« ﻭ »ﻝ« ﻭ »ﻉ«‪.‬‬ ‫)ﺻﺎﻓﻴﺎ(‬ ‫ﺍﻟﺰﻳﺎﺭﻩ ﻣﻦ »ﺍﻟﻒ« ﻭ »ﺩ«‪ .‬ﻭ ﻓﻰ »ﺩ« ﻫﻜﺬﺍ‪ :‬ﺻﺎﻓﻴﺎ ﺭﻭﻳﺎ‬ ‫ﻓﻀﻔﺎﺿﺎ‬ ‫ﺍﻟﻜﻠﻤﻪ ﻟﻴﺴﺖ ﻓﻰ »ﺩ«‪ .‬ﺍﻟﻔﻀﻔﺎﺽ‪ :‬ﺍﻟﻮﺍﺳﻊ‪.‬‬ ‫ﺗﻄﻔﺢ ﺿﻔﺘﺎﻩ‬ ‫»ﻙ«‪ :‬ﺻﻔﺘﻪ‪» .‬ﻉ« ﻭ ﺿﻔﺘﺎﻩ‪» .‬ﻯ«‪ :‬ﺗﻤﻴﺮ ﺿﻔﺘﺎﻩ‪ .‬ﺗﻄﻔﺢ ﺿﻔﺘﺎﻩ ﺍﻯ ﺗﻤﺘﻠﻰ ء ﺟﺎﻧﺒﺎﻩ ﺣﺘﻰ ﺗﻔﻴﺾ‪.‬‬ ‫)ﻭ ﻻ ﻳﺘﺮﻧﻖ ﺟﺎﻧﺒﺎﻩ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﻭ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻧﻪ ﻻ ﻳﻨﻘﺺ ﺍﻟﻤﺎء ﺣﺘﻰ ﻳﻈﻬﺮ ﺍﻟﻄﻴﻦ ﻣﻦ ﺟﺎﻧﺒﻰ ﺍﻟﻨﻬﺮ ﻭ ﻳﺘﻜﺪﺭ ﺍﻟﻤﺎء ﺑﺬﻟﻚ‪ ،.‬ﻭ »ﺍﻟﻒ«‪ :‬ﺛﻢ‪.‬‬ ‫ﻻﺻﺪﺭﻫﻢ ﺑﻄﺎﻧﺎ ﻗﺪ‬ ‫»ﻭ« ﻭﻗﺪ‪ .‬ﻭ ﺍﻟﺒﻄﺎﻥ‪ :‬ﺍﻟﻤﻤﺘﻠﻰ ء ﻣﻦ ﺍﻻﻛﻞ ﻭﺍﻟﺸﺮﺏ‪.‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﺨﻴﺮ ﻟﻬﻢ‬ ‫ﻛﺬﺍ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻝ«‪ .‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﻡ«‪ :‬ﺗﺤﻴﺮ ﺑﻬﻢ‪ ،‬ﺍﻯ ﺟﻤﻌﻬﻢ ﻋﻠﻰ ﺍﻟﺮﻯ‪ .‬ﻭ ﻓﻰ »ﻭ« ﺗﺤﻴﺰ ﺑﻬﻢ‪ ،‬ﺍﻯ ﺳﺎﻗﻬﻢ ﺑﺮﻓﻖ‪ .‬ﻭﻓﻰ »ﻙ«‪ :‬ﺧﺜﺮ ﺑﻬﻢ‪ ،‬ﺍﻯ‬ ‫ﺍﺛﻘﻠﻬﻢ‪ .‬ﻭ ﻓﻰ »ﺝ«‪ :‬ﺗﺨﺘﺮﺑﻬﻢ‪ ،‬ﺍﻯ ﺍﺳﺘﺮﺧﻰ ﺍﺟﺴﺎﺩﻫﻢ‪ .‬ﻭ ﻓﻰ »ﻉ«‪ :‬ﻳﺨﺘﺮﻕ ﺑﻬﻢ ﺍﻟﺮﻯ‪.‬‬ ‫ﺍﻟﺮﻯ‪ ،‬ﻏﻴﺮ ﻣﺘﺤﻞ‬ ‫»ﻭ«‪ :‬ﻣﺴﺘﺤﻞ‪» .‬ﻉ«‪ :‬ﻣﻨﺠﻠﻰ‪.‬‬ ‫ﻣﻨﻪ‬ ‫ﻛﻠﻤﻪ »ﻣﻨﻪ« ﻟﻴﺴﺖ ﻓﻰ »ﻙ« ﻭ »ﺏ« ﻭ »ﻡ«‪.‬‬ ‫ﺑﻄﺎﺋﻞ ﺍﻻ ﺑﻐﻤﺮ ﺍﻟﻨﺎﻫﻞ‬ ‫»ﻙ«‪ :‬ﺍﻻ ﺗﻐﻤﺮ ﺍﻟﻨﺎﻫﻞ‪» .‬ﺍﻟﻒ«‪ :‬ﺑﻐﻤﺮ ﺍﻟﻤﺎء‪» .‬ﻭ« ﺥ ﻝ‪ :‬ﺗﻐﻤﺰ ﺍﻟﻨﺎﻫﻞ‪ .‬ﺍﻟﺘﻐﻤﺮ‪ :‬ﺍﻟﺸﺮﺏ ﺩﻭﻥ ﺍﻟﺮﻯ‪ .‬ﻭ ﺍﻟﻐﻤﺮ‪ :‬ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺎء‪ ،‬ﻭﺍﻟﻐﻤﺮ‪ :‬ﺍﻟﻘﺪﺡ ﺍﻟﺼﻐﻴﺮ‪.‬‬ ‫ﻭ ﺍﻟﻨﺎﻫﻞ‪ :‬ﺍﻟﻌﻄﺸﺎﻥ ﻭ ﺍﻟﺮﻳﺎﻥ ﺑﺎﻟﻤﻌﻨﻴﻴﻦ‪ ،‬ﻧﻬﺰ ﺍﻟﺪﻟﻮ ﺍﻟﺒﺌﺮ‪ :‬ﺍﺫﺍ ﺿﺮﺏ ﺑﻬﺎ ﺍﻟﻤﺎء ﻟﺘﻤﺘﻠﻰ ء‪ .‬ﻭ »ﻭ«‪ :‬ﺍﻭ‪.‬‬ ‫ﺭﺩﻋﻪ‬ ‫»ﻙ«‪ :‬ﺭﺩﻉ‪ .‬ﻭ ﻓﻰ ﺍﻛﺜﺮ ﺍﻟﻨﺴﺦ‪» :‬ﺭﺩﻋﻪ« ﺑﺎﻟﻬﺎء‪ ،‬ﻭ ﻟﻌﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻻﻳﺘﺤﻠﻰ ﻣﻨﻪ ﺍﻻ ﺑﻘﺪﺭ ﻣﺎ ﻳﻤﻨﻊ ﻭ ﻳﺮﻓﻊ ﺷﺪﻩ ﺍﻟﻌﻄﺶ ﺍﻭ ﺍﻟﺠﻮﻉ‪ .‬ﻭﺍﻟﺮﻋﺪﻋﻪ‪ :‬ﺍﻟﻮﺟﻢ ﻭ‬ ‫ﺗﻐﻴﺮ ﺍﻟﻠﻮﻥ ﺍﻟﻰ ﺍﻟﺼﻔﺮﻩ‪.‬‬ ‫ﺳﻮﺭﻩ ﺍﻟﺴﺎﻏﺐ‬ ‫»ﻙ«‪ :‬ﺳﻐﺐ‪ .‬ﻣﻦ ﻛﻠﻤﻪ »ﺍﻻ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﻩ« ﻭ »ﻉ«‪ ،‬ﺑﻞ ﻓﻴﻪ ﻫﻜﺬﺍ‪ ..:‬ﺑﻄﺎﺋﻞ ﻭ ﻟﻔﺘﺤﺖ‪ ..‬ﺳﻮﺭﻩ ﺍﻟﺴﺎﻏﺐ‪ :‬ﺣﺪﻩ ﺍﻟﺠﻮﻉ‪ ،‬ﻭ ﺍﻟﻤﺮﺍﺩ ﺗﺴﻜﻴﻦ‬ ‫ﺣﺪﺗﻪ‪ ،.‬ﻭ ﻟﻔﺘﺤﺖ‬ ‫»ﺍﻟﻒ«‪ :‬ﻭ ﻻ ﻧﻔﺘﺤﺖ‪ .‬ﻭ ﻓﻰ »ﺩ« ﻣﻦ ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ »ﻗﺪ ﺗﺨﻴﺮ ﻟﻬﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻫﻜﺬﺍ‪ :‬ﻭ ﻧﺼﺢ ﻟﻬﻢ ﺳﺮﺍ ﻭ ﺍﻋﻼﻧﺎ ﻭ ﻟﻢ ﻳﻜﻦ ﻳﺘﺤﻠﻰ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺑﻄﺎﺋﻞ ﻭ ﻻ ﻳﺤﻈﻰ ﻣﻨﻬﺎ ﺑﻨﺎﺋﻞ ﻏﻴﺮ ﺭﻯ ﺍﻟﻨﺎﻫﻞ ﻭ ﺷﻌﺒﻪ ﺍﻟﻜﺎﻓﻞ ﻭ ﻟﺒﺎﻥ ﻟﻬﻢ ﺍﻟﺰﺍﻫﺪ ﻣﻦ ﺍﻟﺮﺍﻏﺐ ﻭ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻜﺎﺫﺏ ﻭ ﻟﻮ ﺍﻥ ﺍﻫﻞ ﺍﻟﻘﺮﻯ ﺁﻣﻨﻮﺍ ﻭ‬ ‫ﺍﺗﻘﻮﺍ ﻟﻔﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ‪...‬‬ ‫ﻋﻠﻴﻬﻢ ﺑﺮﻛﺎﺕ‬ ‫ﻣﻦ‬ ‫ﻛﻠﻤﻪ »ﻣﻦ« ﻟﻴﺴﺖ ﻓﻰ »ﺝ« ﻭ »ﻝ«‪.‬‬ ‫ﺍﻟﺴﻤﺎء ﻭ ﺍﻻﺭﺽ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۵۱‬‬

‫)ﻭﻟﻜﻨﻬﻢ ﺑﻐﻮﺍ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻫﻜﺬﺍ‪ :‬ﻭﻟﻜﻦ ﻛﺬﺑﻮﺍ ﻓﺎﺧﺬﻧﺎﻫﻢ‪ .‬ﻭ ﻛﻠﻤﻪ »ﻭ ﺍﻻﺭﺽ« ﻟﻴﺴﺖ ﻓﻰ »ﻭ«‪ ،‬ﻭ ﻓﻰ »ﻯ« ﻫﻜﺬﺍ‪ :‬ﻭﻟﻜﻦ ﻛﺬﺑﻮﺍ ﻭ ﺳﻴﻌﺬﺑﻬﻢ‪.‬‬ ‫ﺍﷲ ﺑﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ‬ ‫ﻣﻦ »ﻭﻟﻜﻨﻬﻢ« ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﻩ« ﻭ »ﻉ«‪) ،.‬ﻭ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻣﻦ ﻫﻮﻻء ﺳﻴﺼﻴﺒﻬﻢ ﺳﻴﺌﺎﺕ ﻣﺎ ﻛﺴﺒﻮﺍ ﻭ ﻣﺎ ﻫﻢ ﺑﻤﻌﺠﺰﻳﻦ(‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﺳﻮﺭﻩ ﺍﻟﺰﻣﺮ‪ :‬ﺍﻵﻳﻪ ‪.51‬‬ ‫ﻣﻦ ﺍﻟﺬﻯ ﺍﺳﺘﺒﺪﻟﻮﻩ ﺑﻌﻠﻰ‬ ‫ﺍﻻ ﻫﻠﻢ ﻓﺎﺳﻤﻊ ﻭ ﻣﺎ ﻋﺸﺖ ﺍﺭﺍﻙ ﺍﻟﺪﻫﺮ ﻋﺠﺒﺎ‬ ‫»ﺍﻟﻒ«‪ :‬ﺍﻻ ﻓﺎﺳﻤﻌﻦ ﻭ ﻣﻦ ﻋﺎﺵ ﺍﺭﺍﻩ ﺍﻟﺪﻫﺮ ﺍﻟﻌﺠﺐ‪» .‬ﻙ«‪ :‬ﻓﻬﻠﻢ ﻓﺎﺳﻤﻊ‪ ،‬ﻓﻤﺎ ﻋﺸﺖ ﺍﺭﺍﻙ ﺍﻟﺪﻫﺮ ﻋﺠﺒﺎ‪» .‬ﺏ« ﻭ »ﻯ«‪ :‬ﺍﻻ ﻫﻠﻤﻦ ﻓﺎﺳﻤﻌﻦ ﻭ ﻣﺎ‬ ‫ﻋﺸﺘﻦ ﺍﺭﺍﻛﻦ ﺍﻟﺪﻫﺮ ﻋﺠﺒﺎ‪» .‬ﻭ« ﻭ »ﻡ«‪ :‬ﺍﻻ ﻫﻠﻢ ﻓﺎﺳﺘﻤﻊ ﻭ ﻣﺎ ﻋﺸﺖ ﺍﺭﺍﻙ ﺍﻟﺪﻫﺮ ﻋﺠﺒﻪ‪ ،‬ﻭ ﻓﻰ »ﻭ« ﻣﻜﺎﻥ »ﻋﺠﺒﻪ«‪ :‬ﻋﺠﺒﺎ‪» .‬ﻩ« ﻭ »ﻉ«‪ :‬ﺍﻻ ﻫﻠﻢ‬ ‫ﻓﺎﻋﺠﺐ ﻭ ﻣﺎ ﻋﺸﺖ‪ ...‬ﻭ ﻓﻰ »ﻝ« ﻣﻜﺎﻥ »ﻋﺠﺒﺎ«‪ :‬ﺍﻟﻌﺠﺐ‪ ،.‬ﻭ ﺍﻥ ﺗﻌﺠﺐ ﻓﻘﺪ ﺍﻋﺠﺒﻚ ﺍﻟﺤﺎﺩﺙ!‬ ‫ﻛﺬﺍ ﻓﻰ »ﺝ« ﻭ »ﻡ« ﻭ »ﻝ«‪ .‬ﻭﺍﻟﻌﺒﺎﺭﻩ ﻟﻴﺴﺖ ﻓﻰ »ﻩ« ﻭ »ﺏ«‪ .‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻥ ﺗﻌﺠﺒﻦ ﻓﺎﻧﻈﺮﻥ‪ .‬ﻭ ﻓﻰ »ﺩ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻥ ﺗﻌﺠﺐ ﻓﻌﺠﺐ‬ ‫ﻗﻮﻟﻬﻢ‪ ،‬ﻟﻴﺖ ﺷﻌﺮﻯ ﺍﻟﻰ ﺍﻯ ﺳﻨﺎﺩ‪ .‬ﻭ ﻓﻰ »ﻭ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻥ ﺗﻌﺠﺐ ﻓﻌﺠﺐ ﻟﺤﺎﺩﺙ‪ .‬ﻭ ﻓﻰ »ﻙ« ﻫﻜﺬﺍ‪ :‬ﻭ ﺍﻥ ﺗﻌﺠﺐ ﺑﻌﺪ ﺍﻟﺤﺎﺩﺙ ﻓﻤﺎ ﺑﺎﻟﻬﻢ؟ ﺑﺎﻯ‬ ‫ﺳﻨﺪ ﺍﺳﺘﻨﺪﻭﺍ ﺍﻭ ﺑﺎﻳﻪ ﻋﺮﻭﻩ‪[...‬‬ ‫)ﺍﻟﻰ ﺍﻯ ﻧﺤﻮ ﺍﺗﺠﻬﻮﺍ(؟ ]ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪.‬ﻭ ﺍﻟﻰ ﺍﻯ ﺳﻨﺎﺩ [ ﻫﻜﺬﺍ ﻓﻰ »ﺩ« ﻭ ﻓﻰ »ﺍﻟﻒ« ﻫﻜﺬﺍ‪ :‬ﻭ ﻋﻠﻰ ﺍﻯ ﺳﻨﺪ ﺍﺳﺘﻨﺪﻭﺍ‪ .‬ﻭ ﻓﻰ »ﻙ« ﻫﻜﺬﺍ‪:‬‬ ‫ﺑﺎﻯ ﺳﻨﺪ ﺍﺳﺘﻨﺪﻭﺍ‪ .‬ﻭ ﻓﻰ »ﺝ« ﻫﻜﺬﺍ‪ :‬ﺍﻟﻰ ﻟﺠﺎ ﺍﺳﻨﺪﻭﺍ‪ .‬ﻭ ﻓﻰ »ﺏ« ﻭ »ﻡ« ﻫﻜﺬﺍ‪ :‬ﺍﻟﻰ ﺍﻯ ﻟﺠﺎ ﺍﺳﺘﻨﺪﻭﺍ‪ .‬ﻭ ﻓﻰ »ﻝ«‪ :‬ﺍﻯ ﺳﻨﺎﺩ ﺍﺳﺘﻨﺪﻭﺍ‪ .‬ﻭ ﻓﻰ »ﻭ«‬ ‫ﺍﻟﻰ ﺍﻯ ﻣﻠﺠﺎ ﺍﺳﺘﻨﺪﻭﺍ‪.‬‬ ‫ﺍﺳﺘﻨﺪﻭﺍ؟‬ ‫»ﺩ«‪ :‬ﺍﻟﻰ ﺍﻯ ﺳﻨﺎﺩ ﻟﺠﺎﻭﺍ ﻭ ﺍﺳﺘﻨﺪﻭﺍ‪.‬‬ ‫)ﻭ ﻋﻠﻰ ﺍﻯ ﻋﻤﺎﺩ ﺍﻋﺘﻤﺪﻭﺍ(؟‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﻭ ﻣﻦ ﻗﻮﻟﻪ »ﻭ ﺍﻥ ﺗﻌﺠﺐ‪ «...‬ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺴﺖ ﻓﻰ »ﻯ« ﻭ ﻣﻜﺎﻧﻪ‪» :‬ﺍﻟﻰ ﺍﻯ ﺭﻛﻦ ﻟﺠﺎﻭﺍ«‪.‬ﻭ ﺑﺎﻳﻪ‬ ‫ﻫﻜﺬﺍ ﻓﻰ »ﺩ« ﻭ »ﻙ« ﻭ »ﻝ«‪ ،‬ﻭ ﻓﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ‪» :‬ﺍﻯ«‪.‬‬ ‫ﻋﺮﻭﻩ ﺗﻤﺴﻜﻮﺍ؟ )ﻭ ﻋﻠﻰ ﺍﻳﻪ ﺫﺭﻳﻪ ﺍﻗﺪﻣﻮﺍ ﻭ ﺍﺣﺘﻨﻜﻮﺍ(؟‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪ .‬ﺍﺣﺘﻨﻚ ﺍﻯ ﺍﺳﺘﻮﻟﻰ ﻋﻠﻴﻪ‪.‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۵۲‬‬

‫)ﻭ ﻟﻤﻦ ﺍﺧﺘﺎﺭﻭﺍ ﻭ ﻟﻤﻦ ﺗﺮﻛﻮﺍ(؟‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺍﻟﻒ«‪.‬‬ ‫ﻟﺌﺒﺲ‬ ‫»ﺏ«‪ :‬ﻭﻟﺒﺌﺲ‪.‬‬ ‫ﺍﻟﻤﻮﻟﻰ ﻭ ﻟﺒﺌﺲ ﺍﻟﻌﺸﻴﺮ ﻭ ﺑﺌﺲ‬ ‫»ﺏ« ﻭ »ﻡ«‪ :‬ﻭﻟﺒﺌﺲ‪.‬‬ ‫ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ‪.‬‬ ‫ﻗﻮﻟﻪ »ﻭ ﺑﺌﺲ ﻟﻠﻈﺎﻟﻤﻴﻦ ﺑﺪﻻ« ﻟﻴﺲ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻝ« ﻭ »ﻭ«‪ .‬ﻭ ﻓﻰ »ﻝ«‪ :‬ﻭ ﺑﺎﻳﻪ ﻋﺮﻭﻩ ﺗﻤﺴﻜﻮﺍ ﺍﺳﺘﺒﺪﻟﻮﺍ‪.‬‬ ‫ﺍﺳﺘﺒﺪﻟﻮﺍ ﻭ ﺍﷲ ﺍﻟﺬﻧﺎﺑﻰ‬ ‫»ﻙ«‪ :‬ﺍﺳﺘﺒﺪﻟﻮﺍ ﺍﻟﺬﻧﺎﺏ‪» .‬ﻝ«‪ :‬ﺍﺳﺘﺒﺪﻟﻮﺍ ﺍﻟﺬﻧﺎﺑﻰ ﻭ ﺍﷲ ﺑﺎﻟﻘﻮﺍﺩﻡ‪ .‬ﻭﺍﻟﺬﻧﺎﺑﻰ‪ :‬ﺫﻧﺐ ﺍﻟﻄﺎﺋﺮ ﻭ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺴﻔﻠﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭ ﺍﻻﺗﺒﺎﻉ‪ .‬ﻭﺍﻟﻘﻮﺍﺩﻡ‪ :‬ﻣﻘﺪﻡ ﺟﻨﺎﺡ‬ ‫ﺍﻟﻄﺎﺋﺮ‪.‬‬ ‫ﺑﺎﻟﻘﻮﺍﺩﻡ‪) ،‬ﻭ ﺍﻟﺤﺮﻭﻥ ﺑﺎﻟﻘﺎﺣﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﻙ«‪ .‬ﺍﻟﺤﺮﻭﻥ‪ :‬ﻓﺮﺱ ﻻ ﻳﻨﻘﺎﺫ ﻭ ﺍﺫﺍ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﺠﺮﻯ ﻭﻗﻒ‪ .‬ﻭ ﺍﻟﻘﺎﺣﻢ‪ :‬ﺍﻟﺮﺍﻣﻰ ﺑﻨﻔﺴﻪ ﻓﻰ ﺍﻻﻣﺮ ﻣﻦ ﻏﻴﺮ ﺭﻭﻳﻪ‪ .‬ﺍﺳﺘﻌﻴﺮ ﺍﻻﻭﻝ ﻟﻠﺠﺒﺎﻥ‬ ‫ﻭ ﺍﻟﺠﺎﻫﻞ‪ ،‬ﻭ ﺍﻟﺜﺎﻧﻰ ﻟﻠﺸﺠﺎﻉ ﻭ ﺍﻟﻌﺎﻟﻢ ﺑﺎﻻﻣﻮﺭ ﺍﻟﺬﻯ ﻳﺎﺗﻰ ﺑﻬﺎ ﻣﻦ ﻏﻴﺮ ﺍﺣﺘﻴﺎﺝ ﺍﻟﻰ ﺗﺮﻭ ﻭ ﺗﻔﻜﺮ‪ ،.‬ﻭ ﺍﻟﻌﺠﺰ ﺑﺎﻟﻜﺎﻫﻞ‪.‬‬ ‫ﻣﻦ »ﻭ ﺍﻥ ﺗﻌﺠﺐ‪ «...‬ﺍﻯ ﻫﻨﺎ ﻟﻴﺲ ﻓﻰ »ﻩ« ﻭ »ﻉ«‪ .‬ﺍﻟﻌﺠﺰ‪ :‬ﻣﻮﺧﺮ ﺍﻟﺸﻰ ء‪ ،‬ﻭﺍﻟﻜﺎﻫﻞ‪ ،‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻜﺘﻔﻴﻦ‪ .‬ﻭ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﺠﺰ ﻣﻮﺧﺮ ﺍﻟﻘﻮﻡ ﻭ ﺑﺎﻟﻜﺎﻫﻞ‬ ‫ﻋﻤﺪﺗﻬﻢ ﻓﻰ ﺍﻟﻤﻬﻤﺎﺕ ﻭ ﻋﺪﺗﻬﻢ ﻟﻠﺸﺪﺍﺋﺪ ﻭ ﺍﻟﻤﻠﻤﺎﺕ‪.‬‬ ‫ﻓﺮﻏﻤﺎ ﻟﻤﻌﺎﻃﺲ ﻗﻮﻡ‬ ‫»ﻙ«‪ :‬ﻓﺘﻌﺴﺎ ﻟﻘﻮﻡ‪» .‬ﻯ« ﻓﺒﻌﺪﺍ ﻭ ﺳﺤﻘﺎ ﻟﻘﻮﻡ‪.‬‬ ‫ﻳﺤﺴﺒﻮﻥ ﺍﻧﻬﻢ ﻳﺤﺴﻨﻮﻥ ﺻﻨﻌﺎ! ﺍﻻ ﺍﻧﻬﻢ ﻫﻢ ﺍﻟﻤﻔﺴﺪﻭﻥ ﻭﻟﻜﻦ ﻻ ﻳﺸﻌﺮﻭﻥ‪.‬‬ ‫ﻫﻨﺎ ﺁﺧﺮ ﻣﺎ ﻓﻰ ﻧﺴﺨﻪ »ﻯ«‪.‬ﻭ ﻳﺤﻬﻢ!‬ ‫ﻛﻠﻤﻪ »ﻭﻳﺤﻬﻢ« ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻙ« ﻭ »ﻝ«‪.‬‬ ‫ﺍﻓﻤﻦ ﻳﻬﺪﻯ ﺍﻟﻰ ﺍﻟﺤﻖ ﺍﺣﻖ ﺍﻥ ﻳﺘﺒﻊ‪ ،‬ﺍﻣﻦ ﻻ ﻳﻬﺪﻯ ﺍﻻ ﺍﻥ ﻳﻬﺪﻯ؟ ﻓﻤﺎ ﻟﻜﻢ‪ ،‬ﻛﻴﻒ ﺗﺤﻜﻤﻮﻥ؟‬ ‫ﺳﻮﺭﻩ ﻳﻮﻧﺲ‪ :‬ﺍﻵﻳﻪ ‪.35‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۵۳‬‬

‫ﺍﻧﺬﺍﺭﻫﻢ ﺑﻌﺎﻗﺒﻪ ﺍﻻﻏﺘﺼﺎﺏ‬ ‫ﺍﻣﺎ‬ ‫ﻣﻦ »ﺍﻻ ﺍﻧﻬﻢ ﻫﻢ ﺍﻟﻤﻔﺴﺪﻭﻥ‪ «...‬ﺍﻟﻰ ﻫﻨﺎ ﻟﻴﺲ ﻓﻰ »ﻩ« ﻭ »ﻉ«‪ ،‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ ﻣﻜﺎﻥ ﻛﻠﻤﻪ »ﺍﻣﺎ«‪ :‬ﺍﻻ‪ ،‬ﻭ ﻓﻰ »ﻩ« ﻭ »ﻉ« ﻣﻜﺎﻧﻪ »ﻭ«‪.‬‬ ‫ﻟﻌﻤﺮ ﺍﷲ‬ ‫ﻛﺬﺍ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻩ« ﻭ »ﻡ«‪ .‬ﻭ ﻓﻰ »ﺩ«‪ :‬ﻟﻌﻤﺮﻯ‪» .‬ﺝ« ﻭ »ﻝ« ﻭ »ﻭ«‪ :‬ﻟﻌﻤﺮ ﺍﻟﻬﻚ‪» .‬ﺏ«‪ :‬ﻟﻌﻤﺮ ﺍﻟﻬﻜﻦ‪.‬‬ ‫ﻟﻘﺪ ﻟﻘﺤﺖ‪ ،‬ﻓﻨﻈﺮﻩ ﺭﻳﺜﻤﺎ ﺗﻨﺘﺞ‪.‬‬ ‫»ﺍﻟﻒ«‪ :‬ﻟﻘﺤﺖ ﻓﺎﻧﻈﺮﻭﻫﺎ ﺗﻨﺘﺞ‪» .‬ﻝ«‪ :‬ﺗﻨﺘﺠﻮﺍ‪ .‬ﻭ ﻓﻰ »ﻙ« ﻫﻜﺬﺍ‪ ..:‬ﺗﺤﻜﻤﻮﻥ ﻟﻘﺤﺖ ﻗﻄﺮﻩ ﺭﻳﺚ ﻣﺎ ﺗﺼﺒﺢ ﺛﻢ‪ ...‬ﻭ ﺭﻳﺜﻤﺎ ﺍﻯ ﻗﺪﺭ ﻣﺎ‪.‬‬ ‫ﺛﻢ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻭ‪.‬‬ ‫ﺍﺣﺘﻠﺒﻮﺍ ﻃﻼﻉ‬ ‫»ﺩ«‪ :‬ﻣﻞ ء‪ .‬ﻭﺍﻟﻄﻼﻉ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻠﻰ ء‪.‬‬ ‫ﺍﻟﻘﻌﺐ‬ ‫»ﻙ«‪ :‬ﺍﻟﻌﻘﺐ‪ .‬ﻭﺍﻟﻘﻌﺐ‪ :‬ﺍﻟﻘﺪﺡ‪ ،‬ﻭ ﺍﺣﺘﻼﺏ ﻃﻼﻉ ﺍﻟﻘﻌﺐ ﻫﻮ ﺍﻥ ﻳﻤﺘﻠﻰ ء ﻣﻦ ﺍﻟﻠﺒﻦ ﺣﺘﻰ ﻳﻄﻠﻊ ﻋﻨﻪ ﻭ ﻳﺴﻴﻞ‪.‬‬ ‫ﺩﻣﺎ ﻋﺒﻴﻄﺎ ﻭ ﺫﻋﺎﻓﺎ‬ ‫»ﻙ« ﻭ »ﻡ«‪ :‬ﺯﻋﺎﻓﺎ‪ .‬ﺍﻟﺬﻋﺎﻑ ﻭ ﺍﻟﺰﻋﺎﻑ ﺑﻤﻌﻨﻰ ﺳﻢ ﻳﻘﺘﻞ‪.‬‬ ‫ﻣﻤﻘﺮﺍ‪.‬‬ ‫»ﺩ«‪ :‬ﻣﺒﻴﺪﺍ‪» .‬ﻙ«‪ :‬ﻣﻤﻀﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﻤﻮﺟﻊ‪ .‬ﻭ ﺍﻟﻤﻤﻘﺮ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺮ‪ .‬ﻭﺍﻟﻤﺒﻴﺪ‪ :‬ﺍﻟﻤﻬﻠﻚ‪.‬‬ ‫ﻫﻨﺎﻟﻚ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﺩ« ﻭ »ﻉ«‪ :‬ﻓﻬﻨﺎﻟﻚ‪.‬‬ ‫ﻳﺨﺴﺮ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﺧﺴﺮ‪.‬‬

‫‪Noorfatemah.org‬‬

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‫ﺍﻟﻤﺒﻄﻠﻮﻥ‪ ،‬ﻭ ﻳﻌﺮﻑ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻋﺮﻑ‪.‬‬ ‫ﺍﻟﺘﺎﻟﻮﻥ ﻏﺐ ﻣﺎ ﺍﺳﺲ‬ ‫»ﻙ«‪ :‬ﺍﺳﻜﻦ‪ ،‬ﻭ ﻛﻠﻤﻪ »ﻏﺐ« ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ‪ .‬ﻭ ﻏﺐ ﻛﻞ ﺷﻰ ء‪ :‬ﻋﺎﻗﺒﺘﻪ‪.‬‬ ‫ﺍﻻﻭﻟﻮﻥ‪.‬‬ ‫ﺛﻢ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ ﻭ »ﻩ« ﻭ »ﻉ«‪ :‬ﻓﻄﻴﺒﻮﺍ‪» .‬ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻓﻠﻴﻄﻴﺒﻮﺍ‪.‬‬ ‫ﻃﻴﺒﻮﺍ )ﺑﻌﺪ ﺫﻟﻚ(‬ ‫ﻛﺬﺍ ﻓﻰ »ﺍﻟﻒ« ﻭ »ﻙ«‪.‬‬ ‫ﻋﻦ ﺍﻧﻔﺴﻜﻢ‬ ‫ﻛﻠﻤﻪ »ﻋﻦ ﺍﻧﻔﺴﻜﻢ« ﻟﻴﺴﺖ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ‪ ،‬ﻭ ﻓﻰ »ﺩ« ﻫﻜﺬﺍ‪ :‬ﺛﻢ ﻃﻴﺒﻮﺍ ﻋﻦ ﺩﻧﻴﺎﻛﻢ ﺍﻧﻔﺴﺎ‪.‬‬ ‫ﻧﻔﺴﺎ‬ ‫ﻓﻰ »ﺩ« ﻭ »ﺝ« ﻭ »ﻭ« ﻭ »ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﺍﻧﻔﺴﺎ‪ ،‬ﻭ ﻓﻰ »ﻙ« ﻫﻜﺬﺍ‪ :‬ﻋﻦ ﺍﻧﻔﺴﻜﻢ ﻟﻔﺘﻨﻬﺎ ﺛﻢ ﺍﻃﻤﺎﻧﻮﺍ‪ ،.‬ﻭ ﺍﻃﻤﺎﻧﻮﺍ‬ ‫ﻓﻰ »ﻩ« ﻭ »ﺏ« ﻭ »ﻭ« ﻭ »ﻉ«‪ :‬ﻭ ﻃﺎﻣﻨﻮﺍ )»ﻉ«‪ :‬ﺍﻟﻔﺘﻨﻪ(‪ .‬ﻭﻓﻰ »ﺝ« ﻓﻄﺎﻣﻨﻮﺍ‪ .‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻭ ﻟﻴﻄﺎﻣﻨﻮﺍ‪ .‬ﻭ ﻓﻰ »ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻭ ﻟﻴﻄﻤﺎﻧﻮﺍ‪ .‬ﻭ‬ ‫ﻃﻤﺎﻥ ﺍﻯ ﺍﺧﻔﺾ ﻭ ﺳﻜﻦ‪ ،‬ﻭ ﺍﻃﻤﺎﻧﻮﺍ ﻟﻠﻔﺘﻪ ﺟﺎﺷﺎ‪ ،‬ﺍﻯ ﺍﺟﻌﻠﻮﺍ ﻗﻠﻮﺑﻜﻢ ﻣﻄﻤﺌﻨﻪ ﻟﻨﺰﻭﻝ ﺍﻟﻔﺘﻨﻪ‪.‬‬ ‫ﻟﻠﻔﺘﻨﻪ ﺟﺎﺷﺎ‪ ،‬ﻭ ﺍﺑﺸﺮﻭﺍ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻭ ﻟﻴﺒﺸﺮﻭﺍ‪.‬‬ ‫ﺑﺴﻴﻒ ﺻﺎﺭﻡ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻗﺎﺻﻞ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﻘﻄﺎﻉ‪.‬‬ ‫)ﻭ ﺳﻄﻮﻩ ﻣﻌﺘﺪ ﻏﺎﺷﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪.‬ﻭ ﻫﺮﺝ‬

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‫»ﺏ«‪ :‬ﻭ ﺑﻘﺮﺡ‪» .‬ﻭ«‪ :‬ﻭ ﺑﻬﺮﺝ‪.‬‬ ‫)ﺩﺍﺋﻢ(‬ ‫ﺍﻟﺰﻳﺎﺩﻩ ﻣﻦ »ﺩ«‪.‬‬ ‫ﺷﺎﻣﻞ ﻭ ﺍﺳﺘﺒﺪﺍﺩ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﺍﺳﺘﺒﺪﺍﻝ‪ .‬ﻭ ﻋﺒﺎﺭﻩ »ﻭ ﺍﺳﺘﺒﺪﺍﺩ ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ« ﻟﻴﺴﺖ ﻓﻰ »ﻩ« ﻭ »ﻉ«‪.‬‬ ‫ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﻳﺪﻉ ﻓﻴﺌﻜﻢ‬ ‫ﻓﻰ »ﻙ« ﻣﻜﺎﻥ »ﻳﺪﻉ ﻓﻴﺌﻜﻢ«‪ :‬ﻓﺰﺭﻉ ﻓﻴﺌﻜﻢ‪.‬‬ ‫ﺯﻫﻴﺪﺍ ﻭ ﺟﻤﻌﻜﻢ‬ ‫»ﻝ«‪ :‬ﺯﺭﻋﻜﻢ‪» .‬ﻉ«‪ :‬ﻭ ﺟﻤﻌﻜﻢ ﻓﻴﻜﻢ ﺣﺼﻴﺪﺍ‪.‬‬ ‫ﺣﺼﻴﺪﺍ‪.‬‬ ‫ﻓﻴﺎ ﺣﺴﺮﻩ ﻟﻜﻢ!‬ ‫»ﺍﻟﻒ«‪ :‬ﻓﻴﺎ ﺧﺴﺮﻯ ﻟﻜﻢ‪» .‬ﺩ«‪ :‬ﻓﺴﺎ ﺣﺴﺮﺗﺎ ﺑﻜﻢ‪» .‬ﻩ« ﻭ »ﻡ« ﻭ »ﻉ«‪ :‬ﻓﻴﺎ ﺣﺴﺮﻩ ﻋﻠﻴﻜﻢ‪» .‬ﻙ«‪ :‬ﻟﻬﻢ »ﻝ«‪ :‬ﻓﻴﺎﺣﺴﺮﺗﻰ ﻟﻜﻢ‪.‬ﻭ ﺍﻧﻰ‬ ‫»ﺍﻟﻒ« ﺥ ﻝ‪ :‬ﻛﻴﻒ‪ .‬ﻭ »ﻉ«‪ :‬ﻓﺎﻧﻰ‪.‬‬ ‫ﺑﻜﻢ‬ ‫»ﺝ« ﻭ »ﻡ«‪ :‬ﻟﻜﻢ‪ .‬ﻭ ﻋﺒﺎﺭﻩ »ﻭ ﺍﻧﻰ ﺑﻜﻢ« ﻟﻴﺴﺖ ﻓﻰ »ﻙ« ﻭ »ﻭ«‪.‬ﻭ ﻗﺪ ﻋﻤﻴﺖ ﻋﻠﻴﻜﻢ‬ ‫»ﻙ«‪ :‬ﻋﻠﻴﻬﻢ ﻭ ﺯﺍﺩ ﻫﻨﺎ ﻓﻰ »ﻙ«‪» :‬ﺍﻻﻧﺒﺎء«‪ ،‬ﻭ ﻟﻴﺴﺖ ﻓﻰ ﺁﻳﻪ ﺳﻮﺭﻩ ﻫﻮﺩ ﻭﺍﻧﻤﺎ ﻫﻮ ﺑﻌﺒﺎﺭﻩ ﺍﺧﺮﻯ ﻓﻰ ﺳﻮﺭﻩ ﺍﻟﻘﺼﺺ‪ :‬ﺍﻵﻳﻪ ‪ 66‬ﻫﻜﺬﺍ‪ :‬ﻓﻌﻤﻴﺖ‬ ‫ﻋﻠﻴﻪ ﺍﻻﻧﺒﺎء ﻳﻮﻣﺌﺬ ﻓﻬﻢ ﻻ ﻳﺘﺴﺎﺋﻠﻮﻥ‪ ،.‬ﺍﻧﻠﺰﻣﻜﻤﻮﻫﺎ ﻭ ﺍﻧﺘﻢ ﻟﻬﺎ ﻛﺎﺭﻫﻮﻥ؟!‬ ‫ﺍﺷﺎﺭﻩ ﺍﻟﻰ ﺳﻮﺭﻩ ﻫﻮﺩ‪ :‬ﺍﻵﻳﻪ ‪» :28‬ﻓﻌﻤﻴﺖ ﻋﻠﻴﻜﻢ ﺍﻧﻠﺰﻣﻜﻤﻮﻫﺎ ﻭ ﺍﻧﺘﻢ ﻟﻬﺎ ﻛﺎﺭﻫﻮﻥ«‪.‬‬ ‫ﻋﺬﺭ ﻻﻳﻘﺒﻞ ﺑﻌﺪ ﺍﻟﺘﻘﺼﻴﺮ‬ ‫ﻗﺎﻝ‬ ‫ﻣﻦ ﻫﻨﺎ ﺍﻟﻰ »ﺑﻌﺪ ﺗﻘﺼﻴﺮﻛﻢ« ﻣﻦ »ﺩ«‪.‬‬

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‫ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﻪ‪ :‬ﻓﺎﻋﺎﺩﺕ ﺍﻟﻨﺴﺎء ﻗﻮﻟﻬﺎ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺟﺎﻟﻬﻦ‪ ،‬ﻓﺠﺎء ﺍﻟﻴﻬﺎ ﻗﻮﻡ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ ﻣﻌﺘﺬﺭﻳﻦ ﻭ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺳﻴﺪﻩ‬ ‫ﺍﻟﻨﺴﺎء ﻟﻮ ﻛﺎﻥ ﺍﺑﻮﺍﻟﺤﺴﻦ ﺫﻛﺮ ﻟﻨﺎ ﻫﺬﺍ ﺍﻻﻣﺮ ﻣﻦ ﻗﺒﻞ ﺍﻥ ﻧﺒﺮﻡ‬ ‫»ﺩ« ﺥ ﻝ‪ :‬ﻳﺒﺮﻡ ﺍﻟﻌﻬﺪ ﻭ ﻳﺤﻜﻢ ﺍﻟﻌﻘﺪ‪.‬‬ ‫ﺍﻟﻌﻬﺪ ﻭ ﻧﺤﻜﻢ ﺍﻟﻌﻘﺪ ﻟﻤﺎ ﻋﺪﻟﻨﺎ ﻋﻨﻪ ﺍﻟﻰ ﻏﻴﺮﻩ‪.‬‬ ‫ﻓﻘﺎﻟﺖ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ :‬ﺍﻟﻴﻜﻢ ﻋﻨﻰ ﻓﻼ ﻋﺬﺭ ﺑﻌﺪ ﺗﻌﺬﻳﺮﻛﻢ ﻭ ﻻ ﺍﻣﺮ ﺑﻌﺪ ﺗﻘﺼﻴﺮﻛﻢ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺗﺮﺟﻤﻪ ﻯ ﻓﺎﺭﺳﻰ ﺧﻄﺎﺑﻪ ﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺑﻪ ﻣﺴﺠﺪ ﻣﻰ ﺁﻳﺪ‬ ‫ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫»ﺩ«‪ :‬ﻭ ﻋﻤﺮ‪.‬‬ ‫ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺗﺼﻤﻴﻢ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﻏﺼﺐ ﻓﺪﻙ ﺍﺯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﮔﺮﻓﺖ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺣﻀﺮﺕ ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﺍﺧﺮﺍﺝ‬ ‫ﻧﻤﻮﺩ ﻭ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺑﻪ ﺁﻧﺤﻀﺮﺕ ﺭﺳﻴﺪ‪ ،‬ﺳﺮ ﻣﺒﺎﺭﻙ ﺭﺍ ﭘﻮﺷﺎﻧﻴﺪﻧﺪ ﻭ ﭘﻮﺷﺶ ﻛﺎﻣﻞ ﺑﺮ ﺗﻦ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺎ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺯﻧﺎﻥ ﺧﺪﻣﺘﮕﺬﺍﺭ ﻭ ﺑﺎﻧﻮﺍﻥ‬ ‫ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺸﺎﻥ ﺑﺮﺍﻯ ﺍﻋﺘﺮﺍﺽ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ‪.‬‬ ‫ﻫﻨﮕﺎﻡ ﺭﺍﻩ ﺭﻓﺘﻦ ﻟﺒﺎﺱ ﺣﻀﺮﺕ ﺑﻪ ﺯﻣﻴﻦ ﻛﺸﻴﺪﻩ ﻣﻰ ﺷﺪ ﻭ ﭘﺎﻳﻴﻦ ﻟﺒﺎﺱ ﺯﻳﺮ ﭘﺎﻳﺸﺎﻥ ﻣﻰ ﺭﻓﺖ ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ‬ ‫ﺍﺛﺮ ﻛﺜﺮﺕ ﺻﺪﻣﺎﺕ ﺭﻭﺣﻰ ﻭ ﺟﺮﺍﺣﺎﺕ ﺟﺴﻤﻰ ﻭﺍﺭﺩﻩ‪ ،‬ﺣﻀﺮﺕ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺑﺎ ﻗﺎﻣﺘﻰ ﺭﺍﺳﺖ ﺣﺮﻛﺖ ﻛﻨﻨﺪ‪ .‬ﻟﺬﺍ ﻟﺒﺎﺱ ﺣﻀﺮﺕ ﺑﻪ ﺯﻣﻴﻦ‬ ‫ﻛﺸﻴﺪﻩ ﻣﻰ ﺷﺪ ﻭ ﺯﻳﺮ ﭘﺎﻳﺸﺎﻥ ﻣﻰ ﺭﻓﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﻋﻠﺖ ﺟﻬﺖ ﻛﻤﻚ ﺩﺭ ﺭﺍﻩ ﺭﻓﺘﻦ ﺁﻥ ﺑﺎﻧﻮﻯ ﺑﺰﺭگ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺑﺎﻧﻮﺍﻥ ﻧﻴﺰ ﻫﻤﺮﺍﻩ ﺷﺪﻧﺪ‪ ،.‬ﻭ ﺭﺍﻩ‬ ‫ﺭﻓﺘﻨﺸﺎﻥ ﭼﻨﺎﻥ ﺑﻮﺩ ﻛﻪ ﮔﻮﻳﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍﻩ ﻣﻰ ﺭﻭﻧﺪ‪.‬‬ ‫»ﺝ«‪ :‬ﭘﺮﺩﻩ ﻯ ﻣﺼﺮﻯ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﺑﺎ ﻋﺪﻩ ﻯ ﺯﻳﺎﺩﻯ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﻭ ﺩﻳﮕﺮ ﺍﻓﺮﺍﺩ ﺩﺭ ﻣﺴﺠﺪ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻧﺪ ﻛﻪ ﺣﻀﺮﺕ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺁﻣﺪﻥ ﺣﻀﺮﺕ ﭘﺮﺩﻩ ﺍﻯ ﺑﻴﻦ‬ ‫ﺍﻳﺸﺎﻥ ﻭ ﻣﺮﺩﻡ ﺁﻭﻳﺨﺘﻪ ﺷﺪ‪ .‬ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﺸﺴﺘﻨﺪ ﻭ ﭼﻨﺎﻥ ﺍﺯ ﺳﻮﺯ ﺩﻝ ﻧﺎﻟﻪ ﺯﺩﻧﺪ ﻛﻪ ﻗﻠﺒﻬﺎ ﺑﻪ ﻟﺮﺯﻩ ﺩﺭﺁﻣﺪ ﻭ ﺍﺷﻜﻬﺎ ﺟﺎﺭﻯ ﺷﺪ ﻭ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﮔﺮﻳﻪ ﻭ ﺿﺠﻪ ﻭﺍﺩﺍﺷﺘﻨﺪ ﻭ ﻣﺠﻠﺲ ﺭﺍ ﻣﻨﻘﻠﺐ ﻛﺮﺩﻧﺪ‪ .‬ﺳﭙﺲ ﻟﺤﻈﻪ ﺍﻯ ﺩﺭﻧﮓ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺻﺪﺍﻯ ﻧﺎﻟﻪ ﻫﺎﻯ ﻣﺮﺩﻡ ﺧﺎﻣﻮﺵ ﮔﺮﺩﻳﺪ ﻭ ﺍﺯ‬ ‫ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺍﻓﺘﺎﺩ‪.‬‬ ‫»ﺝ«‪ :‬ﻣﺪﺕ ﻃﻮﻻﻧﻰ‪.‬‬ ‫ﺑﺎ ﺁﺭﺍﻣﺶ ﻣﺠﻠﺲ ﺣﻀﺮﺕ ﺻﺤﺒﺖ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺣﻤﺪ ﻭ ﺛﻨﺎﻯ ﺍﻟﻬﻰ ﻭ ﺩﺭﻭﺩ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻏﺎﺯ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻣﺮﺩﻡ ﺑﺎﺷﻨﻴﺪﻥ ﻛﻼﻡ‬ ‫ﺁﻧﺤﻀﺮﺕ ﺑﺎﺭ ﺩﻳﮕﺮ ﺷﺮﻭﻉ ﺑﻪ ﮔﺮﻳﻪ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺑﺎﺭ ﺩﻭﻡ ﺳﻜﻮﺕ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﻣﺮﺩﻡ ﺁﺭﺍﻡ ﮔﺮﻓﺘﻨﺪ ﺻﺤﺒﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺳﺮ‬ ‫ﮔﺮﻓﺘﻨﺪ ﻭ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

‫ﺣﻤﺪ ﻭ ﺛﻨﺎ‬ ‫ﻛﻼﻡ ﺧﻮﺩ ﺭﺍ ﺁﻏﺎﺯ ﻣﻰ ﻛﻨﻢ ﺑﺎ ﺣﻤﺪ ﻭ ﺳﭙﺎﺱ ﺧﺪﺍﺋﻰ ﻛﻪ ﺑﻪ ﺳﺘﺎﻳﺶ ﻭ ﻓﻀﻞ ﻭ ﻋﺰﺕ ﻭ ﺭﻓﻌﺖ ﺍﺯ ﻫﻤﻪ ﻛﺲ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺮ ﻧﻌﻤﺘﻬﺎﻳﻰ ﻛﻪ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﻣﻰ ﺳﺘﺎﻳﻢ‪ ،‬ﻭ ﺑﺮ ﺍﻟﻬﺎﻣﺶ ﺳﭙﺎﺱ ﻣﻰ ﻧﻤﺎﻳﻢ‪ ،‬ﻭ ﺑﺮ ﻧﻌﻤﺘﻬﺎﻯ ﮔﺴﺘﺮﺩﻩ ﺍﻯ ﻛﻪ ﺍﺑﺘﺪﺍ ‪‬ء ﻋﻨﺎﻳﺖ ﻧﻤﻮﺩﻩ ﻭ ﻧﻌﻤﺘﻬﺎﻯ‬ ‫ﻓﺮﺍﻭﺍﻧﻰ ﻛﻪ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﻭ ﺗﻔﻀﻼﺕ ﭘﻰ ﺩﺭﭘﻰ ﻛﻪ ﻣﺮﺣﻤﺖ ﻛﺮﺩﻩ ﺛﻨﺎ ﻣﻰ ﮔﻮﻳﻢ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺍﻭ ﺭﺍ ﺳﭙﺎﺱ ﻣﻰ ﮔﻮﻳﻢ ﺑﺎ ﺣﻤﺪﻫﺎﻯ ﺑﻰ ﭘﺎﻳﺎﻧﻰ ﻛﻪ ﺍﺯ ﺣﺪ ﺷﻤﺎﺭﺵ ﺑﻴﺮﻭﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻗﺪﺭﺕ ﺑﺮ ﺷﻜﺮ ﻫﻤﻪ ﻯ ﺁﻧﻬﺎ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻧﻬﺎﻳﺖ ﺁﻧﻬﺎ ﻗﺎﺑﻞ ﺩﺭﻙ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻧﻌﻤﺘﻬﺎﻳﻰ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﺯﺩﻳﺎﺩ ﻭ ﺩﻭﺍﻡ ﺁﻧﻬﺎ ﻣﺎ ﺭﺍ ﺩﻋﻮﺕ ﺑﻪ ﺷﻜﺮﮔﺰﺍﺭﻯ ﻧﻤﻮﺩﻩ‪ ،‬ﻭ ﺑﻨﺪﮔﺎﻧﺶ ﺭﺍ ﺑﺮ ﻓﺮﺳﺘﺎﺩﻥ ﺁﻧﻬﺎ ﻣﻄﻴﻊ ﺧﻮﺩ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ‪ ،‬ﻭ ﺑﺮﺍﻯ ﻛﺎﻣﻞ ﻧﻤﻮﺩﻥ ﺑﺨﺸﺸﻬﺎﻳﺶ ﺍﺯ ﺁﻧﺎﻥ ﺣﻤﺪ ﻭ ﺳﺘﺎﻳﺶ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﺳﺘﻪ‪ ،‬ﻭ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ ﺑﻪ ﻃﻠﺐ ﭼﻨﻴﻦ ﻧﻌﻤﺘﻬﺎﺋﻰ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﮔﻮﺍﻫﻰ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﻣﻌﺒﻮﺩﻯ ﻏﻴﺮ »ﺍﻟﻠﱠﻪ« ﻧﻴﺴﺖ‪ .‬ﺗﻨﻬﺎ ﺍﻭ ﻣﻌﺒﻮﺩ ﺍﺳﺖ ﻭ ﺷﺮﻳﻜﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻛﻠﻤﻪ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺗﺄﻭﻳﻞ ﺁﻥ ﺍﺧﻼﺹ ﺍﺳﺖ ﻭ ﻣﺘﻀﻤﻦ‬ ‫ﺭﺳﺎﻧﺪﻥ ﻗﻠﻮﺏ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﻭﺣﺪﺍﻧﻴﺖ ﺧﺪﺍﺳﺖ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻋﻘﻞ ﺑﻪ ﺁﻥ ﭘﻰ ﻣﻰ ﺑﺮﺩ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻇﺎﻫﺮ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪﻯ ﻛﻪ ﺍﻣﻜﺎﻥ‬ ‫ﺩﻳﺪﻧﺶ ﻭ ﻗﺪﺭﺕ ﺗﻮﺻﻴﻒ ﺍﻭ ﺑﺮﺍﻯ ﻛﺴﻰ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺑﻪ ﺧﻴﺎﻝ ﻛﺴﻰ ﻧﻤﻰ ﮔﻨﺠﺪ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪﻯ ﻛﻪ ﺗﻤﺎﻡ ﺍﺷﻴﺎء ﺭﺍ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﭼﻴﺰﻯ ﻗﺒﻞ ﺍﺯ ﺁﻧﺎﻥ ﺑﺎﺷﺪ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﺑﻰ ﺁﻧﻜﻪ ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻰ ﺑﺮﺍﻯ ﺧﻠﻘﺖ ﭘﻴﺮﻭﻯ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﺁﻧﺎﻥ‬ ‫ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎ ﻗﺪﺭﺗﺶ ﺑﻪ ﺁﻧﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺩﻩ ﻭ ﺑﺎ ﺍﺭﺍﺩﻩ ﻯ ﺧﻮﺩ ﺁﻧﺎﻥ ﺭﺍ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﻧﻴﺎﺯﻯ ﺑﻪ ﺧﻠﻘﺖ ﺁﻧﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻳﺎ ﻓﺎﺋﺪﻩ‬ ‫ﺍﻯ ﺑﻪ ﺍﻭ ﻋﺎﺋﺪ ﺷﻮﺩ‪.‬‬ ‫ﺑﻠﻜﻪ ﻋﻠﺖ ﺩﺭ ﺧﻠﻘﺖ ﺁﻧﺴﺖ ﻛﻪ ﺣ‪‬ﻜﻤﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﺳﻮﺍﻳﺶ ﻣﻌﻠﻮﻡ ﺑﻨﻤﺎﻳﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺇﻃﺎﻋﺖ ﺧﻮﺩ ﻣﺘﻮﺟﻪ ﻛﻨﺪ‪ ،‬ﻭ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ‬ ‫ﻣﻨﺼﻪ ﻯ ﻇﻬﻮﺭ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺭﺑﻮﺑﻴﺘﺶ ﻧﻤﺎﻳﺪ ﻭ ﺧﻠﻖ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩﺕ ﺧﻮﺩ ﺑﺨﻮﺍﻧﺪ ﻭ ﺑﻪ ﺩﻋﻮﺕ ﺧﻮﺩ ﻋﺰﺕ ﻭ ﻏﻠﺒﻪ ﺑﺨﺸﺪ ﻭ ﺑﻪ ﻛﺴﺎﻧﻰ ﻛﻪ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﺑﺴﻮﻯ ﺧﺪﺍ ﻣﻰ ﺧﻮﺍﻧﻨﺪ ﻋﺰﺕ ﺑﺒﺨﺸﺪ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺑﺮﺍﻯ ﺩﻭﺭﻯ ﺁﻧﺎﻥ ﺍﺯ ﻋﺬﺍﺑﺶ ﻭ ﺳﻮﻕ ﺁﻧﺎﻥ ﺑﻪ ﺑﻬﺸﺘﺶ ﺛﻮﺍﺏ ﺭﺍ ﺑﺮ ﺍﻃﺎﻋﺖ ﺧﻮﺩ ﻭ ﻋﺬﺍﺏ ﺭﺍ ﺩﺭ ﻣﻌﺼﻴﺘﺶ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬

‫ﺑﻌﺜﺖ ﭘﻴﺎﻣﺒﺮ ﻭ ﻣﺴﻴﺮ ﺭﺳﺎﻟﺖ‬ ‫ﻭ ﮔﻮﺍﻫﻰ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﭘﺪﺭﻡ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺑﻨﺪﻩ ﻭ ﻓﺮﺳﺘﺎﺩﻩ ﻯ ﺍﻭﺳﺖ‪ ،‬ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺧﻠﻘﺘﺶ ﺍﺧﺘﻴﺎﺭ ﻧﻤﻮﺩ‪ ،‬ﻭ ﻗﺒﻞ ﺍﺯ ﺑﻌﺜﺘﺶ ﺍﻭ ﺭﺍ‬ ‫ﺑﺮﮔﺰﻳﺪ‪ ،‬ﻭ ﭘﻴﺶ ﺍﺯ ﺍﻧﺘﺨﺎﺑﺶ ﻧﺎﻡ ﺍﻭ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺍﻧﺘﺨﺎﺏ ﻫﻨﮕﺎﻣﻰ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺩﺭ ﻣﺨﻔﻴﮕﺎﻩ ﻏﻴﺐ ﭘﻨﻬﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﭘﺲ ﭘﺮﺩﻩ ﻫﺎﻯ‬ ‫ﻫﻮﻟﻨﺎﻙ ﻣﺴﺘﻮﺭ ﻭ ﺑﻪ ﻧﻬﺎﻳﺖ ﻋﺪﻡ ﻣﻘﺮﻭﻥ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻋﻠﺖ ﺍﻳﻦ ﺍﺧﺘﻴﺎﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺳﺮﺍﻧﺠﺎﻡ ﻛﺎﺭﻫﺎ ﺁﮔﺎﻩ ﻭ ﺑﻪ ﺣﻮﺍﺩﺙ ﺭﻭﺯﮔﺎﺭ ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺑﻪ ﺯﻣﺎﻥ ﻭﻗﻮﻉ ﻣﻘﺪﺭﺍﺕ ﻋﺎﺭﻑ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ‬ ‫ﺍﺗﻤﺎﻡ ﺍﻣﺮ ﺧﻮﺩ ﺍﻭ ﺭﺍ ﻣﺒﻌﻮﺙ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﺑﻪ ﻗﺼﺪ ﺍﺟﺮﺍﻯ ﺣﻜﻢ ﺧﻮﺩ ﺍﻭ ﺭﺍ ﺑﺮﺍﻧﮕﻴﺨﺖ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺍﻧﻔﺎﺫ ﻣﻘﺪﺭﺍﺕ ﺣﺘﻤﻰ ﺧﻮﺩ ﺍﻭ ﺭﺍ ﺑﻪ ﭘﻴﺎﻣﺒﺮﻯ ﺍﺧﺘﻴﺎﺭ‬ ‫ﻧﻤﻮﺩ‪ .‬ﺁﻧﺤﻀﺮﺕ ﻣﺮﺩﻡ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﻫﺮ ﮔﺮﻭﻫﻰ ﺩﺍﺭﺍﻯ ﺩﻳﻦ ﻣﺨﺼﻮﺹ ﺑﻪ ﺧﻮﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﺁﺗﺸﻬﺎﻯ ﺍﻓﺮﻭﺧﺘﻪ ﻯ ﺧﻮﺩ ﺭﻭﻯ ﺁﻭﺭﺩﻩ ﻭ ﺑ‪‬ﺘﺎﻥ ﺧﻮﺩ ﺭﺍ‬ ‫ﭘﺮﺳﺘﺶ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻭ ﺑﺎ ﺁﻧﻜﻪ ﻓﻄﺮﺗﺎً ﻣﻌﺮﻓﺖ ﺧﺪﺍ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﻣﻨﻜﺮ ﺍﻭ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺑﻪ ﺑﺮﻛﺖ ﭘﺪﺭﻡ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻇﻠﻤﺖ ﻫﺎ ﺭﺍ ﺑﻪ ﻧﻮﺭﺍﻧﻴﺖ ﻣﺒﺪﻝ ﺳﺎﺧﺖ‪ ،‬ﻭ ﺍﺯ ﻗﻠﺒﻬﺎ ﻗﺴﺎﻭﺕ ﺭﺍ ﺑﺮﻃﺮﻑ‬ ‫ﻧﻤﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺩﻳﺪﻩ ﻫﺎ ﺗﺤﻴﺮ ﺭﺍ ﺯﺍﻳﻞ ﻛﺮﺩ‪ ،‬ﻭ ﻣﻄﺎﻟﺐ ﻣﺒﻬﻢ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﺭﻭﺷﻦ ﻧﻤﻮﺩ‪ .‬ﺁﻧﺤﻀﺮﺕ ﺩﻋﻮﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻫﺪﻑ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﺁﻏﺎﺯ‬ ‫ﻛﺮﺩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﮔﻤﺮﺍﻫﻰ ﻧﺠﺎﺕ ﺩﺍﺩ‪ ،‬ﻭ ﺍﺯ ﻟﺠﺎﺟﺘﻬﺎ ﺁﮔﺎﻫﻰ ﺑﺨﺸﻴﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺩﻳﻨﻰ ﻣﺤﻜﻢ ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺭﺍﻩ ﻣﺴﺘﻘﻴﻢ ﻓﺮﺍ ﺧﻮﺍﻧﺪ‪.‬‬ ‫ﺳﭙﺲ ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﺍﻭ ﺭﺍ ﺑﺎ ﺭﺃﻓﺖ ﻭ ﺭﺣﻤﺖ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﻪ ﺳﻮﻯ ﺧﻮﺩ ﺧﻮﺍﻧﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﺧﺴﺘﮕﻰ ﺍﻳﻦ ﺩﻧﻴﺎ ﺁﺳﻮﺩﻩ ﮔﺮﺩﺍﻧﺪ ﻭ ﺳﻨﮕﻴﻨﻰ ﺑﺎﺭ‬ ‫ﻧﺎﻣﻼﻳﻤﺎﺕ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺮﺩﺍﺭﺩ »ﺩ«‪ :‬ﺳﭙﺲ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺑﺎ ﺭﺍﻓﺖ ﻭ ﺍﺧﺘﻴﺎﺭ ﻭ ﻣﻴﻞ ﺧﻮﺩ ﻭ ﺑﺎ ﺍﻳﺜﺎﺭ ﺑﺴﻮﻯ ﺧﻮﺩ ﺑﺮﺩ‪ ،‬ﻭ »ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫‪Noorfatemah.org‬‬

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‫ﺁﻟﻪ« ﺑﺎ ﺭﻓﺘﻨﺶ ﺍﺯ ﺭﻧﺞ ﺍﻳﻦ ﺩﻧﻴﺎ ﺁﺳﻮﺩﻩ ﮔﺸﺖ‪ ،.‬ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺣﺎﻃﻪ ﻯ ﻣﻼﺋﻜﻪ ﻯ ﺍﺑﺮﺍﺭ ﻭ ﺭﺿﻮﺍﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻏﻔﺎﺭ ﻭ ﻣﺠﺎﻭﺭﺕ ﻣﻠﻚ ﺟﺒﺎﺭ ﻗﺮﺍﺭ‬ ‫ﺩﻫﺪ‪ .‬ﺩﺭﻭﺩ ﺧﺪﺍ ﺑﺮ ﭘﺪﺭﻡ ﭘﻴﺎﻡ ﺁﻭﺭ ﻭ ﺍﻣﻴﻦ ﻭﺣﻰ ﺧﺪﺍ ﻭ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﻣﻨﺘﺨﺐ ﺍﺯ ﺧﻠﻖ ﻭ ﻣﺮﺿﻰ ﺍﻭ‪ .‬ﺩﺭﻭﺩ ﻭ ﺳﻼﻡ ﻭ ﺭﺣﻤﺖ ﻭ ﺑﺮﻛﺎﺕ ﺍﻟﻬﻰ ﺑﺮ ﺍﻭ‬ ‫ﺑﺎﺩ‪.‬‬

‫ﺧﻄﺎﺏ ﺣﻀﺮﺕ ﺑﻪ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ‬ ‫ﺁﻧﮕﺎﻩ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺘﻮﺟﻪ ﺍﻫﻞ ﻣﺠﻠﺲ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺧﻄﺎﺏ ﺑﻪ ﺗﻤﺎﻡ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﺍﻧﺼﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﺷﻤﺎ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﭘﺮﭼﻢ ﻭ ﻋﻠﻢ ﺃﻣﺮ ﻭ ﻧﻬﻰ ﺍﻟﻬﻰ‪ ،‬ﻭ ﺩﺭ ﺑﺮﺩﺍﺭﻧﺪﻩ ﺩﻳﻦ ﻭ ﻭﺣﻰ ﺍﻭ ﻭ ﭘﺎﺳﺪﺍﺭﺍﻥ ﺧﺪﺍ ﺑﺮ ﺧﻮﺩ ﻫﺴﺘﻴﺪ‪ ،‬ﻭ ﺭﺳﺎﻧﻨﺪﻩ ﻯ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺑﻪ‬ ‫ﻼ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﺩﻳﮕﺮ ﺍﻣﺘﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﺷﻤﺎﻳﻨﺪ ﻣﻰ ﺑﺎﺷﻴﺪ‪ .‬ﺩﺭ ﺑﻴﻦ ﺷﻤﺎ ﺷﺨﺼﻰ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﺤﻘﺎﻕ ﺯﻋﺎﻣﺖ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻗﺒ ً‬ ‫ﺍﻃﺎﻋﺖ ﺍﻭ ﻣﺘﻌﻬﺪ ﺷﺪﻩ ﺍﻳﺪ‪.‬‬ ‫»ﺏ«‪ :‬ﺁﻳﺎ ﺑﺮﺍﻯ ﺧﻮﺩ ﺣﻘﻰ ﭘﻨﺪﺍﺷﺘﻴﺪ؟! ﺁﻳﺎ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻋﻬﺪﻯ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﺷﻤﺎ ﻣﻘﺪﻡ ﻧﺪﺍﺷﺖ؟! »ﺝ«‪ :‬ﻭ ﺷﻤﺎ ﺭﺳﺎﻧﻨﺪﻩ ﻯ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ‬ ‫ﺑﻪ ﺍﻣﺘﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻓﺘﺎﻥ ﻫﺴﺘﻨﺪ ﻣﻰ ﺑﺎﺷﻴﺪ‪ .‬ﺩﺭ ﺷﻤﺎ ﻋﻬﺪﻯ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻗﺮﺁﻥ ﻭ ﺍﻫﻞ ﺑﻴﺖ‬ ‫ﻭ ﻣﺎ ﻳﺎﺩﮔﺎﺭﺍﻧﻰ ﻫﺴﺘﻴﻢ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺎ ﺭﺍ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺑﺮ ﺷﻤﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺑﻪ ﻫﻤﺮﺍﻩ ﻣﺎ ﻛﺘﺎﺏ ﻧﺎﻃﻖ ﺍﻟﻬﻰ ﻭ ﻗﺮﺁﻥ ﺻﺎﺩﻕ ﻭ ﻧﻮﺭ ﺗﺎﺑﻨﺎﻙ ﻭ‬ ‫ﺷﻌﺎﻉ ﺩﺭﺧﺸﻨﺪﻩ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺩﻟﻴﻠﻬﺎﻯ ﺁﻥ ﺭﻭﺷﻦ ﻭ ﺍﺳﺮﺍﺭ ﺁﻳﺎﺗﺶ ﻇﺎﻫﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺎ ﻣﺎ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ ]ﻣﻨﻈﻮﺭ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻛﻪ ﻇﻮﺍﻫﺮﺵ‬ ‫ﻣﺘﺠﻠﻰ ﻭ ﺍﺳﺘﻤﺎﻉ ﺁﻥ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻫﻤﻴﺸﮕﻰ ﺍﺳﺖ )ﻭ ﻣﻼﻝ ﺁﻭﺭ ﻧﻴﺴﺖ(‪.‬‬ ‫ﭘﻴﺮﻭﺍﻥ ﺍﻭ ﺑﺨﺎﻃﺮ ﺁﻥ ﻣﻮﺭﺩ ﺭﺷﻚ ﺩﻳﮕﺮﺍﻥ ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺗﺒﻌﻴﺖ ﺍﻭ ﺑﺸﺮ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﺧﺪﺍ ﺳﻮﻕ ﻣﻰ ﺩﻫﺪ‪ ،‬ﻭ ﮔﻮﺵ ﺩﺍﺩﻥ ﺑﻪ ﺁﻥ ﻧﺠﺎﺕ ﺭﺍ ﺑﺪﻧﺒﺎﻝ ﻣﻰ‬ ‫ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺍﻭ ﺍﺳﺖ ﺑﻴﺎﻥ ﺩﻟﻴﻠﻬﺎﻯ ﻧﻮﺭﺍﻧﻰ ﺍﻟﻬﻰ‪ ،‬ﻭ ﭘﻨﺪﻫﺎﻯ ﻣﻜﺮﺭ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻭ ﻭﺍﺟﺒﺎﺗﻰ ﻛﻪ ﺗﺒﻴﻴﻦ ﺷﺪﻩ ﻭ ﻣﺤﺮﻣﺎﺗﻰ ﻛﻪ ﺍﺯ ﺁﻥ ﻣﻨﻊ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭ‬ ‫ﺍﺣﻜﺎﻣﻰ ﻛﻪ ﻛﺎﻓﻰ ﺍﺳﺖ ﻭ ﺍﺩﻟﻪ ﺍﻯ ﻛﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﻛﻠﻤﺎﺗﻰ ﻛﻪ ﺷﻔﺎﺑﺨﺶ ﺍﺳﺖ‪ ،‬ﻭ ﻓﻀﺎﺋﻠﻰ ﻛﻪ ﺑﺪﺍﻥ ﺩﻋﻮﺕ ﺷﺪﻩ‪ ،‬ﻭ ﺍﻣﻮﺭﻯ ﻛﻪ ﺍﺟﺎﺯﻩ ﻯ ﺍﻧﺠﺎﻡ‬ ‫ﺁﻥ ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﻭ ﺭﺣﻤﺘﻰ ﻛﻪ ﺍﻣﻴﺪ ﺁﻥ ﻣﻰ ﺭﻭﺩ‪ ،‬ﻭ ﻗﻮﺍﻧﻴﻨﻰ ﻛﻪ ﻭﺍﺟﺐ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻜﻤﺖ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻟﻬﻰ‬ ‫ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻤﺎﻥ ﺭﺍ ﻃﻬﺎﺭﺕ ﺷﻤﺎ ﺍﺯ ﺷﺮﻙ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﻭ ﻧﻤﺎﺯ ﺭﺍ ﺩﻭﺭﻯ ﺍﺯ ﻛﺒﺮ‪ ،‬ﻭ ﺯﻛﺎﺕ ﺭﺍ ﺻﻔﺎﻯ ﺭﻭﺡ ﻭ ﺯﻳﺎﺩﻯ ﺩﺭ ﺭﻭﺯﻯ ﻭ ﺭﻭﺯﻩ ﺭﺍ ﺗﺤﻜﻴﻢ‬ ‫ﺍﺧﻼﺹ‪ ،‬ﻭ ﺣﺞ ﺭﺍ ﺑﻠﻨﺪﻯ ﻭ ﺭﻓﻌﺖ ﺩﻳﻦ ﻭ ﺍﺣﻴﺎﻯ ﺳﻨﺘﻬﺎ ﻭ ﺍﻋﻼﻥ ﺷﺮﻳﻌﺖ‪ ،‬ﻭ ﻋﺪﺍﻟﺖ ﺭﺍ ﻧﻈﺎﻡ ﻗﻠﺒﻬﺎ ﻭ ﻗﺒﻮﻟﻰ ﺩﻳﻦ‪ ،‬ﻭ ﺍﻃﺎﻋﺖ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﺭﺍ‬ ‫ﻣﻮﺟﺐ ﻧﻈﺎﻡ ﺩﺍﺷﺘﻦ ﻣﻠﺖ‪ ،‬ﻭ ﺍﻣﺎﻣﺖ ﻣﺎ ﺭﺍ ﺍﻣﺎﻥ ﺍﺯ ﺗﻔﺮﻕ ﻭ ﺟﺪﺍﺋﻰ‪ ،‬ﻭ ﺟﻬﺎﺩ ﺭﺍ ﻋﺰﺕ ﺍﺳﻼﻡ ]»ﺏ«‪ :‬ﻭ ﺩﻭﺳﺘﻰ ﻣﺎ ﺭﺍ ﻋﺰﺕ ﺍﺳﻼﻡ‪ ،.‬ﻭ ﺻﺒﺮ ﺭﺍ‬ ‫ﻛﻤﻜﻰ ﺑﺮ ﺍﺳﺘﺤﻘﺎﻕ ﺍﺟﺮ‪ ،‬ﻭ ﺍﻣﺮ ﺑﻤﻌﺮﻭﻑ ﺭﺍ ﺑﺎﻋﺚ ﻣﺼﻠﺤﺖ ﻋﻤﻮﻣﻰ‪ ،‬ﻭ ﻧﻬﻰ ﺍﺯ ﻣﻨﻜﺮ ﺭﺍ ﺑﺮﺍﻯ ﺗﻨﺰﻳﻪ ﺩﻳﻦ‪ ،‬ﻭ ﻧﻴﻜﻰ ﺑﻪ ﻭﺍﻟﺪﻳﻦ ﺭﺍ ﺣﻔﻆ ﺍﺯ‬ ‫ﻧﺎﺭﺿﺎﻳﺘﻰ‪ ،‬ﻭﺻﻠﻪ ﻯ ﺍﺭﺣﺎﻡ ﺭﺍ ﻣﺎﻳﻪ ﻃﻮﻻﻧﻰ ﺷﺪﻥ ﻋﻤﺮ ﻭ ﻛﺜﺮﺕ ﺍﻓﺮﺍﺩ ﻳﻜﺪﻝ‪ ،‬ﻭ ﻗﺼﺎﺹ ﺭﺍ ﺣﻔﻆ ﺧﻮﻧﻬﺎ‪ ،‬ﻭ ﻭﻓﺎﻯ ﺑﻪ ﻧﺬﺭ ﺭﺍ ﺭﻭﺯﻧﻪ ﺍﻯ ﺑﺮﺍﻯ‬ ‫ﺑﺨﺸﺶ ﮔﻨﺎﻫﺎﻥ‪ ،‬ﻭ ﻛﺎﻣﻞ ﻧﻤﻮﺩﻥ ﻛﻴﻞ ﻭ ﻭﺯﻥ ﺭﺍ ﺑﺮﺍﻯ ﺣﻔﻆ ﺍﻣﻮﺍﻝ ﺍﺯ ﻧﻘﺺ ﻭ ﺿﺮﺭ‪ ،‬ﻭ ﻧﻬﻰ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺷﺮﺍﺏ ﺭﺍ ﺩﻭﺭﻯ ﺍﺯ ﭘﻠﻴﺪﻯ‪ ،‬ﻭ ﭘﺮﻫﻴﺰ ﺍﺯ‬

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‫ﻧﺴﺒﺖ ﻧﺎﺭﻭﺍ ﺑﻪ ﺑﺎﻧﻮﺍﻥ ﻋﻔﻴﻔﻪ ﺭﺍ ﻣﺎﻧﻊ ﺍﺯ ﻟﻌﻨﺖ ]ﺍﺣﺘﻤﺎﻻ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻳﻪ ﻯ ‪ 23‬ﺍﺯ ﺳﻮﺭﻩ ﻯ ﻧﻮﺭ ﺍﺳﺖ ﻛﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﻪ ﺯﻧﺎﻥ ﻋﻔﻴﻔﻪ ﻯ‬ ‫ﻣﻮﻣﻨﻪ ﻧﺴﺒﺖ ﻧﺎﺭﻭﺍ ﻣﻰ ﺩﻫﻨﺪ‪ ،‬ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻟﻌﻨﺖ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﺑﺮﺍﻳﺸﺎﻥ ﻋﺬﺍﺑﻰ ﺑﺰﺭگ ﺍﺳﺖ«‪ ،.‬ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺩﺯﺩﻯ ﺭﺍ ﺳﺒﺐ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ‬ ‫ﺍﻋﻤﺎﻝ ﺯﺷﺖ ﻭ ﻧﺨﻮﺭﺩﻥ ﻣﺎﻝ ﻳﺘﻴﻢ ﻭ ﺑﺮﻧﺪﺍﺷﺘﻦ ﺁﻧﺮﺍ ﭘﻨﺎﻫﻰ ﺍﺯ ﻇﻠﻢ‪ ،‬ﻭ ﻧﻬﻰ ﺍﺯ ﺯﻧﺎ ﺭﺍ ﺣﻔﻆ ﺍﺯ ﻏﻀﺐ ﺍﻟﻬﻰ‪ ،‬ﻭ ﻋﺪﺍﻟﺖ ﺩﺭ ﺍﺣﻜﺎﻡ ﺭﺍ ﻣﺎﻳﻪ ﻯ‬ ‫ﺩﻟﮕﺮﻣﻰ ﻣﺮﺩﻡ‪ ،‬ﻭ ﻇﻠﻢ ﻧﻨﻤﻮﺩﻥ ﺩﺭ ﺣﻜﻢ ﺭﺍ ﺑﺮﺍﻯ ﺗﺮﺱ ﺍﺯ ﺣﻖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺑﺮﺍﻯ ﺍﺧﻼﺹ ﺩﺭ ﻗﺒﻮﻝ ﺭﺑﻮﺑﻴﺖ ﺧﻮﺩ ﺷﺮﻙ ﺭﺍ ﺣﺮﺍﻡ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ ﺗﻘﻮﺍﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺑﺎﻻﺗﺮﻳﻦ ﺩﺭﺟﻪ ﭘﻴﺸﻪ ﻯ ﺧﻮﺩ ﺑﻨﻤﺎﺋﻴﺪ‪ ،‬ﻭ ﺩﺭ ﺣﺎﻟﻰ ﺍﺯ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺮﻭﻳﺪ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﻴﺪ‪ ،‬ﻭ ﺍﺯ ﻓﺮﺍﻣﻴﻦ ﺧﺪﺍ ﺭﻭﻯ‬ ‫ﺑﺮﻧﮕﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﻧﻬﻰ ﻓﺮﻣﻮﺩﻩ ﺧﻮﺩﺩﺍﺭﻯ ﻛﻨﻴﺪ‪ ،‬ﻭ ﭘﻴﺮﻭ ﻋﻠﻢ ﺑﺎﺷﻴﺪ ﻭ ﺑﺪﺍﻥ ﺗﻤﺴﻚ ﻛﻨﻴﺪ ﻛﻪ ﻓﻘﻂ ﺑﻨﺪﮔﺎﻥ‬ ‫ﺁﮔﺎﻩ ﺍﺯ ﺧﺪﺍ ﻣﻰ ﺗﺮﺳﻨﺪ‪.‬‬ ‫ﭘﺲ ﺣﻤﺪ ﻭ ﺛﻨﺎﻯ ﺧﺪﺍﺋﻰ ﺭﺍ ﺑﺠﺎ ﺁﻭﺭﻳﺪ ﻛﻪ ﺑﺎ ﻋﻈﻤﺖ ﻭ ﻧﻮﺭﺵ ﺗﻤﺎﻡ ﺍﻫﻞ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﻭﺳﻴﻠﻪ ﺍﻯ ﺑﺴﻮﻯ ﺍﻭﻳﻨﺪ‪ .‬ﻭ ﻣﺎ ﺁﻥ ﻭﺳﻴﻠﻪ‬ ‫ﻯ ﺍﻟﻬﻰ ﺩﺭ ﺧﻠﻘﺶ ﻫﺴﺘﻴﻢ‪ ،‬ﻭ ﻣﺎ ﺁﻝ ﺭﺳﻮﻝ ﺧﺪﺍﺋﻴﻢ‪ ،‬ﻭ ﻣﺎ ﻣﻘﺮﺑﺎﻥ ﺩﺭﮔﺎﻩ ﺧﺪﺍ‪ ،‬ﻭ ﺟﺎﻳﮕﺎﻩ ﻗﺪﺱ ﺍﻭ‪ ،‬ﻭ ﺣﺠﺖ ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﻭ ﻭﺍﺭﺙ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻳﻴﻢ‪.‬‬

‫ﺑﺪﺍﻧﻴﺪ ﻣﻦ ﻓﺎﻃﻤﻪ ﻫﺴﺘﻢ‬ ‫ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪:‬‬ ‫ﺍﻯ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻴﺪ ﻣﻦ ﻓﺎﻃﻤﻪ ﺍﻡ‪ ،‬ﻭ ﭘﺪﺭﻡ ﻣﺤﻤﺪ ﻛﻪ ﻓﺮﺳﺘﺎﺩﻩ ﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﻭ ﺧﺎﺗﻢ ﭘﻴﺎﻣﺒﺮﺍﻧﺘﺎﻥ ﺍﺳﺖ‪ .‬ﻛﻼﻡ ﺍﻭﻝ ﻭ ﺁﺧﺮ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﻄﻠﺐ ﺍﺷﺘﺒﺎﻩ ﻧﻤﻰ ﻛﻨﻢ ﻭ ﺁﻧﭽﻪ ﻛﻪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻢ ﮔﺰﺍﻑ ﻧﻴﺴﺖ ﻭ ﺳﺨﻦ ﺑﻪ ﺩﺭﻭﻍ ﻧﻤﻰ ﮔﻮﻳﻢ‪»] .‬ﺍﻟﻒ«‪ :‬ﻭ ﺩﺭ ﺻﺤﺒﺖ ﺧﻮﺩ‪ ،‬ﻛﻼﻣﻰ ﮔﺰﺍﻑ ﻭ ﺩﻭﺭ‬ ‫ﺍﺯ ﺣﻖ ﻧﻤﻰ ﮔﻮﻳﻢ‪ .‬ﭘﺲ ﺑﺎ ﮔﻮﺷﻬﺎﻯ ﺷﻨﻮﺍ ﻭ ﻗﻠﺒﻬﺎﻯ ﺁﮔﺎﻩ ﺳﺨﻦ ﻣﺮﺍ ﮔﻮﺵ ﻛﻨﻴﺪ‪.‬‬

‫ﺳﻴﺮ ﺭﺳﺎﻟﺖ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺁﻧﮕﺎﻩ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻓﺮﺳﺘﺎﺩﻩ ﻯ ﺧﺪﺍ ﻧﺰﺩ ﺷﻤﺎ ﺁﻣﺪ ﻛﻪ ﺍﺯ ﺷﻤﺎ ﺑﻮﺩ ﻭ ﺗﺤﻤﻞ ﻣﺸﻘﺖ ﺷﻤﺎ ﺑﺮ ﺍﻭ ﺩﺷﻮﺍﺭ ﺑﻮﺩ ﻭ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﻫﺪﺍﻳﺖ ﺷﻤﺎ ﺑﺴﻴﺎﺭ ﭘﺎﻓﺸﺎﺭﻯ ﺩﺍﺷﺖ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺑﺎ ﺭﺣﻤﺖ ﻭ ﺭﺃﻓﺖ ﺑﻮﺩ‪.‬‬ ‫ﺍﮔﺮ ﺩﺭ ﺣﺴﺐ ﻭ ﻧﺴﺐ ﺍﻭ ﻧﻈﺮ ﻛﻨﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ ﻣﻰ ﻳﺎﺑﻴﺪ ﻛﻪ ﺩﺭ ﺑﻴﻦ ﺗﻤﺎﻡ ﺯﻧﺎﻥ ﺍﻭ ﺗﻨﻬﺎ ﭘﺪﺭ ﻣﻦ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺑﻴﻦ ﺗﻤﺎﻡ ﻣﺮﺩﺍﻥ ﺍﻭ ﺗﻨﻬﺎ ﺑﺮﺍﺩﺭِ‬ ‫ﭘﺴﺮ ﻋﻤﻮﻯ ﻣﻦ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺍﺳﺖ ﻭ ﭼﻪ ﺧﻮﺏ ﺍﻧﺘﺴﺎﺑﻰ ﺍﺳﺖ‪ .‬ﺍﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﺑﺎﻧﺠﺎﻡ ﺭﺳﺎﻧﻴﺪ ﻭ ﺍﻣﻮﺭ ﺑﺎﻋﺚ ﻋﺬﺍﺏ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﺍ‬ ‫ﺍﻇﻬﺎﺭ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﻣﺸﺮﻛﺎﻥ ﺭﻭﻯ ﮔﺮﺩﺍﻧﺪ ]»ﺏ«‪ :‬ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺭﺍﻩ ﻭ ﺭﻭﺵ ﻣﺸﺮﻛﺎﻥ ﺍﻳﺴﺘﺎﺩﮔﻰ ﻧﻤﻮﺩ‪ ،.‬ﻭ ﺍﺯ ﺳﻨﺖ ﺟﺎﻫﻠﻰ ﺁﻧﺎﻥ‬ ‫ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩ‪.‬‬ ‫ﻛﻤﺮ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺭﺳﺎﻟﺘﺶ ﺷﻜﺴﺖ‪ ،‬ﻭ ﮔﻠﻮﻯ ﺁﻧﺎﻥ ﺭﺍ ﻓﺸﺮﺩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﺎ ﺣﻜﻤﺖ ﻭ ﭘﻨﺪ ﻧﻴﻜﻮ ﺑﻪ ﺭﺍﻩ ﺧﺪﺍ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪.‬‬ ‫ﺑ‪‬ﺘﺎﻥ ﺭﺍ ﺷﻜﺴﺖ ﻭ ﺳﺮﻫﺎﻯ ﮔﺮﺩﻧﻜﺸﺎﻥ ﺭﺍ ﺑﻪ ﺧﺎﻙ ﺍﻓﻜﻨﺪ‪ ،‬ﺗﺎ ﺁﻧﻜﻪ ﺍﺟﺘﻤﺎﻉ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪ ﻭ ﺁﻧﺎﻥ ﺍﺯ ﺻﺤﻨﻪ ﭘﺸﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﻮﺭ ﺻﺒﺢ‬ ‫ﻫﺪﺍﻳﺖ ﻇﻠﻤﺖ ﺷﺮﻙ ﺭﺍ ﺷﻜﺎﻓﺖ ﻭ ﭘﺮﺩﻩ ﺍﺯ ﺣﻖ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪ‪ .‬ﺯﻋﻴﻢ ﺩﻳﻨﻰ ﮔﻮﻳﻨﺪﻩ ﺷﺪ‪ ،‬ﻭ ﺁﺗﺶ ﻛﻔﺮ ﺧﺎﻣﻮﺵ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺯﺑﺎﻥ ﺷﻴﺎﻃﻴﻦ ﻻﻝ ﺷﺪ ﻭ‬

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‫ﭘﺴﺖ ﻓﻄﺮﺗﺎﻥ ﻣﻨﺎﻓﻖ ﻫﻼﻙ ﺷﺪﻧﺪ‪ ،‬ﻭ ﮔﺮﻩ ﻫﺎﻯ ﻛﻔﺮ ﻭ ﺧﻼﻑ ﺍﺯ ﻫﻢ ﮔﺸﻮﺩﻩ ﺷﺪ‪ ،‬ﻭ ﺷﻤﺎ ﺑﻪ ﻛﻠﻤﻪ ﻯ ﺍﺧﻼﺹ ﺗﻜﻠﻢ ﻧﻤﻮﺩﻳﺪ ﺑﺎ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﭘﺎﻛﺎﻥ‬ ‫ﻛﻪ ﻋﻔﻴﻒ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺷﻤﺎ ﺑﺮ ﻟﺒﻪ ﻯ ﭘﺮﺗﮕﺎﻩ ﺁﺗﺶ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻴﺪ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺷﻤﺎ ﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩ‪ .‬ﺷﻤﺎ ﻛﺴﺎﻧﻰ ﺑﻮﺩﻳﺪ ﻛﻪ ﺑﺘﺎﻥ ﺭﺍ ﭘﺮﺳﺘﺶ ﻣﻰ ﻛﺮﺩﻳﺪ‪ ،‬ﻭ ﻗﻤﺎﺭ ﺑﺎﺯﻯ ﻣﻰ‬ ‫ﻛﺮﺩﻳﺪ‪.‬‬ ‫ﭼﻨﺎﻥ ﺧﻮﺍﺭ ﺑﻮﺩﻳﺪ ﻛﻪ ﺟﺮﻋﻪ ﻯ ﻫﺮ ﻧﻮﺷﻨﺪﻩ‪ ،‬ﻭ ﺷﻜﺎﺭ ﻫﺮ ﻃﻤﻌﻜﺎﺭ‪ ،‬ﻭ ﻫﻤﭽﻮﻥ ﺁﺗﺸﮕﻴﺮﻩ ﺍﻯ ﻛﻪ ﺑﺮﺩﺍﺭﻧﺪﻩ ﻯ ﺁﻥ ﺯﻳﺎﺩ ﺗﻮﻗﻒ ﻧﻤﻰ ﻛﻨﺪ ﺑﻮﺩﻳﺪ ]ﺩﺭ‬ ‫ﺍﻳﻦ ﺟﻤﻼﺕ ﺣﻀﺮﺕ ﺷﺪﺕ ﺑﻰ ﺍﺭﺯﺷﻰ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺳﺎﻳﺮ ﻣﻠﻞ ﻋﺼﺮ ﺧﻮﺩ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻫﻤﭽﻮﻥ ﻳﻚ ﺟﺮﻋﻪ ﻛﻪ ﻧﻮﺷﻨﺪﻩ ﺍﻯ‬ ‫ﺑﻨﻮﺷﺪ ﻭ ﺩﺭ ﻧﻈﺮﺵ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﭼﻨﺎﻥ ﺑﻰ ﻗﺪﺭﺕ ﻛﻪ ﻫﺮ ﻃﻤﻊ ﻛﺎﺭﻯ ﻫﻮﺱ ﺣﻤﻠﻪ ﺑﻪ ﺁﻧﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﭼﻨﺎﻥ ﻧﺎﭘﺎﻳﺪﺍﺭ ﻛﻪ ﻫﻤﭽﻮﻥ‬ ‫ﺁﺗﺸﮕﻴﺮﻩ ﺍﻯ ﻛﻪ ﺑﺮﺍﻯ ﺭﻭﺷﻦ ﻛﺮﺩﻥ ﺁﺗﺶ ﺑﻜﺎﺭ ﻣﻰ ﮔﻴﺮﻧﺪ ﻭ ﺯﻭﺩ ﺧﺎﻣﻮﺵ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺑﻮﺩﻧﺪ‪ ،.‬ﻭ ﺯﻳﺮ ﻗﺪﻣﻬﺎﻯ ﺩﻳﮕﺮﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻴﺪ‪ .‬ﺁﺏ ﺁﺷﺎﻣﻴﺪﻧﻰ‬ ‫ﺷﻤﺎ ﺁﺏ ﻛﺪﺭ‪ ،‬ﻭ ﺧﻮﺭﺍﻙ ﺷﻤﺎ ﭘﻮﺳﺖ ﺩﺑﺎﻏﻰ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ] .‬ﭘﻮﺳﺖ ﺗﺎﺯﻩ ﻯ ﺩﺑﺎﻏﻰ ﻧﺸﺪﻩ ﮔﺎﻫﻰ ﺍﺯ ﺷﺪﺕ ﻓﻘﺮ ﺩﺭ ﺧﻮﺭﺩﻥ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﻣﻰ‬ ‫ﮔﺮﻓﺖ ﭼﻨﺎﻧﭽﻪ ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻭ ﺣﺴﺒﻚ ﺩﺍء ﺍﻥ ﺗﺒﻴﺖ ﺑﺒﻄﻨﻪ‪ -‬ﻭ ﺣﻮﻟﻚ ﺍﻛﺒﺎﺩ ﺗﺤﻦ ﺍﻟﻰ ﺍﻟﻘﺪ‬ ‫ﻳﻌﻨﻰ‪ :‬ﺑﺮﺍﻯ ﻣﺮﻳﻀﻰ ﺭﻭﺡ ﺗﻮ ﻫﻤﻴﻦ ﺑﺲ ﻛﻪ ﺳﻴﺮ ﺑﺨﻮﺍﺑﻰ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﺗﻮ ﺷﻜﻤﻬﺎﻯ ﮔﺮﺳﻨﻪ ﺍﻯ ﺩﺭ ﺁﺭﺯﻭﻯ ﺧﻮﺭﺩﻥ ﭘﻮﺳﺖ ﺩﺑﺎﻏﻰ‬ ‫ﻧﺸﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﻣﻰ ﺗﺮﺳﻴﺪﻳﺪ ﻛﻪ ﻣﺮﺩﻡ ﺍﺯ ﺍﻃﺮﺍﻓﺘﺎﻥ ﻧﺎﮔﻬﺎﻥ ﺑﺮ ﺷﻤﺎ ﺣﻤﻠﻪ ﻛﻨﻨﺪ‪.‬‬

‫ﻋﻠﻰ ﺩﺭ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺖ‬ ‫ﺗﺎ ﺁﻧﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﻟﻰ ﺑﻪ ﺑﺮﻛﺖ ﭘﻴﺎﻣﺒﺮ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻤﺎ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻫﻤﻪ ﺳﺨﺘﻴﻬﺎ ﻧﺠﺎﺕ ﺩﺍﺩ‪ ،‬ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ‬ ‫ﺍﻭ ﮔﺮﻓﺘﺎﺭ ﭘﻬﻠﻮﺍﻧﺎﻥ ﻛﻔﺎﺭ ﻭ ﮔﺮﮔﺎﻥ ﻋﺮﺏ ﻭ ﮔﺮﺩﻧﻜﺸﺎﻥ ﺍﻫﻞ ﻛﺘﺎﺏ ﮔﺮﺩﻳﺪ‪ ،‬ﻫﺮﮔﺎﻩ ﻛﻪ ﺁﺗﺶِ ﺟﻨﮓ ﺭﺍ ﻣﻰ ﺍﻓﺮﻭﺧﺘﻨﺪ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺧﺎﻣﻮﺵ ﻣﻰ‬ ‫ﻧﻤﻮﺩ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﻗﺪﺭﺕ ﭘﻴﺮﻭﺍﻥ ﺿﻼﻟﺖ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﻳﺎ ﺩﺷﻤﻨﺎﻥ ﻣﺸﺮﻙ ﺩﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻥ ﺷﻤﺎ ﺑﺎﺯ ﻣﻰ ﻛﺮﺩﻧﺪ ﺑﺮﺍﺩﺭﺵ ﻋﻠﻰ‬ ‫ﺭﺍ ﺑﺮﺍﻯ ﻧﺎﺑﻮﺩﻯ ﺁﻧﺎﻥ ﺑﻪ ﻋﻤﻖ ﺩﻫﺎﻧﺸﺎﻥ ﻣﻰ ﺍﻓﻜﻨﺪ‪] .‬ﻳﻌﻨﻰ ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻠﺐ ﺩﺷﻤﻦ ﻣﻰ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﻭ ﻫﻢ ﺗﺎ ﮔﻮﺷﻬﺎﻯ ﺁﻧﺎﻥ ﺭﺍ ﭘﺎﻳﻤﺎﻝ ﻧﻤﻰ ﻛﺮﺩ‪ ،‬ﻭ ﺁﺗﺶ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﺗﻴﺰﻯ ﺷﻤﺸﻴﺮﺵ ﺧﺎﻣﻮﺵ ﻧﻤﻰ ﻧﻤﻮﺩ ﺑﺎﺯ ﻧﻤﻰ ﮔﺸﺖ‪.‬‬ ‫ﺍﻭ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻛﺴﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺳﺨﺘﻰ ﻭ ﻣﺸﻜﻼﺕ ﺭﺍ ﺗﺤﻤﻞ ﻣﻰ ﻛﺮﺩ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻰ ﺩﺍﺩ‪ ،‬ﻭ ﻧﺰﺩﻳﻜﺘﺮﻳﻦ‬ ‫ﺵ ﭘﻴﮕﻴﺮ ﻋﻤﻞ ﻣﻰ ﻛﺮﺩ‪ ،‬ﻭ ﺩﺭ ﺭﺍﻩ‬ ‫ﺍﺷﺨﺎﺹ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﻭ ﺁﻗﺎﻯ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ ﺑﻮﺩ‪ .‬ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﻤﺮ ﻫﻤﺖ ﺑﺴﺘﻪ ﺑﻮﺩ ﻭ ﺩﻟﺴﻮﺯﺍﻧﻪ ﻭ ﺑﺎ ﺟﺪﻳﺖ ﻭ ﺗﻼ ِ‬ ‫ﺧﺪﺍ ﺳﺮﺯﻧﺶ ﻣﻼﻣﺖ ﻛﻨﻨﺪﮔﺎﻥ ﺗﺄﺛﻴﺮﻯ ﺩﺭ ﺍﻭ ﻧﺪﺍﺷﺖ‪ .‬ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﺯﻧﺪﮔﻰ ﺭﺍﺣﺖ ﻭ ﺩﺭ ﻛﻤﺎﻝ ﺁﺭﺍﻣﺶ ﻭ ﺍﻣﻨﻴﺖ ﻭ ﻧﺸﺎﻁ‬ ‫ﺑﻮﺩﻳﺪ‪ ،‬ﻭ ﺩﺭ ﺭﻓﺎﻩ ﺯﻧﺪﮔﻰ ﺧﻮﺵ ﻣﻰ ﮔﺬﺭﺍﻧﺪﻳﺪ‪ .‬ﻏﺬﺍﻯ ﻟﺬﻳﺬ ﻣﻰ ﺧﻮﺭﺩﻳﺪ ﻭ ﺁﺏ ﺯﻻﻝ ﻣﻰ ﻧﻮﺷﻴﺪﻳﺪ ﻭ ﺍﻧﺘﻈﺎﺭ ﺭﺳﻴﺪﻥ ﺑﻼﻫﺎ ﺭﺍ ﺑﺮ ﻣﺎ ﺩﺍﺷﺘﻴﺪ ﻭ‬ ‫ﻣﻨﺘﻈﺮ ﺷﻨﻴﺪﻥ ﺍﺧﺒﺎﺭ ﺁﻥ ﺑﻮﺩﻳﺪ! ]»ﺝ«‪ :‬ﻭ ﺷﻤﺎ ﺩﺭ ﺁﺳﺎﻳﺶ ﻭ ﻭﺳﻌﺖ‪ ،‬ﺩﺭ ﻧﻬﺎﻳﺖ ﺁﺭﺍﻣﺶ ﻭ ﺍﻣﻨﻴﺖ‪ ،‬ﻣﻨﺘﻈﺮ ﺍﺧﺒﺎﺭ ﺑﻮﺩﻳﺪ‪ .‬ﻭ ﭼﻮﻥ ﺟﻨﮕﻰ ﺷﺪﺕ ﻣﻰ‬ ‫ﮔﺮﻓﺖ ﺧﻮﺩ ﺭﺍ ﻛﻨﺎﺭ ﻣﻰ ﻛﺸﻴﺪﻳﺪ‪ ،‬ﻭ ﻫﻨﮕﺎﻡ ﻛﺎﺭﺯﺍﺭ ﻭ ﺟﻨﮓ ﻓﺮﺍﺭ ﻣﻰ ﻛﺮﺩﻳﺪ‪» ] .‬ﺍﻟﻒ«‪ :‬ﻭ ﻫﻨﮕﺎﻡ ﺷﺪﺕ ﺟﻨﮓ ﺍﺯ ﻣﻴﺪﺍﻥ ﺭﻭﻯ ﻣﻰ ﮔﺮﺩﺍﻧﺪﻳﺪ‪ ،‬ﺗﺎ‬ ‫ﺁﻧﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺑﺮﻛﺖ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺳﺘﻮﻥ ﺩﻳﻦ ﺭﺍ ﺑﺮﺍﻓﺮﺍﺷﺖ‪[.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۶۲‬‬

‫ﺭﻓﺘﺎﺭ ﻣﺮﺩﻡ ﺑﻌﺪ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ‬ ‫ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺟﺎﻳﮕﺎﻩ ﺍﻧﺒﻴﺎ ﻭ ﻣﻨﺰﻟﮕﺎﻩ ﺑﺮﮔﺰﻳﺪﮔﺎﻧﺶ ﺭﺍ ﺑﺮﺍﻯ ﺍﻭ ﺍﺧﺘﻴﺎﺭ ﻧﻤﻮﺩ ﻭ ﺁﻧﭽﻪ ﺑﻪ ﺍﻭ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺑﻮﺩ ﺑﻪ ﺍﺗﻤﺎﻡ ﺭﺳﺎﻧﺪ ﻛﻴﻨﻪ ﻭ ﺩﺷﻤﻨﻰ‬ ‫ﻧﺎﺷﻰ ﺍﺯ ﻧﻔﺎﻕ ﺷﻤﺎ ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﭘﻮﺷﺶ ﺩﻳﻦ ﻛﻬﻨﻪ ﺷﺪ ﻭ ﺟﺎﻣﻪ ﺍﺵ ﻣﻨﺪﺭﺱ ﻭ ﺍﺳﺘﺨﻮﺍﻧﺶ ﺿﻌﻴﻒ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺁﻥ ﻗﺪﺭﺕ ﺿﻌﻴﻒ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪.‬‬ ‫ﺧﺸﻢ ﻓﺮﻭ ﺧﻮﺭﺩﻩ ﻯ ﮔﻤﺮﺍﻫﺎﻥ ﺑﻪ ﺗﻜﻠﻢ ﺩﺭﺁﻣﺪ‪ ،‬ﻭ ﮔﻤﻨﺎﻡ ﺫﻟﻴﻼﻥ ﻇﺎﻫﺮ ﺷﺪ‪ ،‬ﻭ ﺷﺨﺺ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍﻫﻞ ﺑﺎﻃﻞ ﺻﺪﺍ ﺩﺭﺁﻭﺭﺩ‪ ،‬ﻭ ﺩﺭ ﻋﺮﺻﻪ ﻯ ﺷﻤﺎ‬ ‫ﻗﺪﺭﺕ ﻧﻤﺎﻳﻰ ﻛﺮﺩ‪] .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺣﺎﻟﺖ ﺣﺎﻛﻢ ﺑﺮ ﺍﺟﺘﻤﺎﻉ ﭘﺲ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺍﻛﺮﻡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‪ ،‬ﺭﺍ ﺗﻮﺻﻴﻒ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻭ ﺑﺎ ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﻛﻨﺎﻳﺎﺕ ﺩﻗﻴﻖ ﻋﻤﻖ ﻓﺎﺟﻌﻪ ﺍﻯ ﻛﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﻯ ﻣﺴﻠﻤﻴﻦ ﺑﻮﻗﻮﻉ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩ ﺭﺍ ﺗﺮﺳﻴﻢ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﻗﺴﻤﺖ ﺍﻭﻝ ﺍﺯ‬ ‫ﺑﻴﻦ ﺑﺮﺩﻥ ﻇﻮﺍﻫﺮ ﺩﻳﻦ ﻭ ﻇﻬﻮﺭ ﻧﻔﺎﻕ ﺭﺍ ﻣﻄﺮﺡ ﻓﺮﻣﻮﺩﻩ ﻭ ﻣﺮﺣﻠﻪ ﻯ ﺩﻭﻡ ﺍﻭﺻﺎﻑ ﺣﺎﻛﻢ ﻏﺎﺻﺐ ﺍﺯ ﺟﻬﺖ ﭘﺴﺘﻰ ﻭ ﺑﻰ ﺍﺭﺯﺷﻰ ﻭ ﺑﻰ ﺷﺨﺼﻴﺘﻰ ﻭ‬ ‫ﺳﺎﺑﻖ ﺑﺎﻃﻠﺶ ﺭﺍ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‪[.‬ﺷﻴﻄﺎﻥ ﺍﺯ ﻛﻤﻴﻨﮕﺎﻩ ﺧﻮﺩ ﺳﺮ ﺑﺮﺁﻭﺭﺩ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ ﺧﻮﺍﻧﺪ ﻭ ﺷﻤﺎ ﺭﺍ ﺩﻋﻮﺕ ﻧﻤﻮﺩ ﻭ ﺩﻳﺪ ﻛﻪ ﺩﻋﻮﺕ ﺍﻭ‬ ‫ﺭﺍ ﺍﺟﺎﺑﺖ ﻣﻰ ﻧﻤﺎﻳﻴﺪ ﻭ ﺁﻣﺎﺩﻩ ﻯ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻥ ﺍﺯ ﺍﻭ ﻫﺴﺘﻴﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻗﻴﺎﻡ ﺑﺮ ﻋﻠﻴﻪ ﺣﻖ ﺧﻮﺍﻧﺪ ﻗﻴﺎﻡ ﻭ ﺳﺮﻋﺖ ﻗﺒﻮﻝ ﺷﻤﺎ ﺭﺍ ﻳﺎﻓﺖ‪ ،‬ﻭ‬ ‫ﭼﻮﻥ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺿﺪ ﺣﻖ ﺑﻪ ﻏﻀﺐ ﻭ ﺧﺸﻢ ﺩﺭ ﺁﻭﺭﺩ ﺷﻤﺎ ﺭﺍ ﻏﻀﺒﻨﺎﻙ ﺩﻳﺪ‪ .‬ﭘﺲ ﺷﺘﺮ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻋﻼﻣﺖ ﮔﺬﺍﺭﻯ ﻧﻤﻮﺩﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ‬ ‫ﺁﺑﻰ ﻛﻪ ﺍﺯ ﺁﻥ ﺷﻤﺎ ﻧﺒﻮﺩ ﺣﺎﺿﺮ ﻛﺮﺩﻳﺪ‪.‬‬ ‫ﺗﻤﺎﻡ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ ﻛﻪ ﻓﺎﺻﻠﻪ ﻯ ﺯﻳﺎﺩﻯ ﻧﺸﺪﻩ ﻭ ﺯﺧﻢ ﻫﻨﻮﺯ ﻭﺳﻴﻊ ﺑﻮﺩ ﻭ ﺟﺮﺍﺣﺖ ﻫﻨﻮﺯ ﺍﻟﺘﻴﺎﻡ ﻧﻴﺎﻓﺘﻪ ﻭ ﭘﻴﺎﻣﺒﺮ ﻫﻨﻮﺯ ﺩﻓﻦ ﻧﮕﺮﺩﻳﺪﻩ‬ ‫ﺑﻮﺩ! )ﺑﺎ ﻧﻴﺮﻧﮓ ﻭ ﺩﺭﻭﻍ ﺑﺮ ﻣﺮﺩﻡ ﺟﻠﻮﻩ ﺩﺍﺩﻳﺪ ﻛﻪ ﺣﻀﻮﺭﺗﺎﻥ ﺩﺭ ﺳﻘﻴﻔﻪ ﺑﺮﺍﻯ ﺩﻓﻊ ﻓﺘﻨﻪ ﺑﻮﺩﻩ ﺍﺳﺖ(‪ .‬ﺑﻪ ﮔﻤﺎﻥ ﺗﺮﺱ ﺍﺯ ﺑﺮﻭﺯ ﻓﺘﻨﻪ ﺑﻪ ﺳﺮﻋﺖ ﺍﻗﺪﺍﻡ‬ ‫ﻛﺮﺩﻳﺪ ﻭﻟﻰ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺩﺭ ﻓﺘﻨﻪ ﺳﻘﻮﻁ ﻛﺮﺩﻳﺪ ﻭ ﺟﻬﻨﻢ ﻛﺎﻓﺮﺍﻥ ﺭﺍ ﺍﺯ ﻫﺮ ﺳﻮ ﺩﺭ ﺑﺮﻣﻰ ﮔﻴﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺍﺯ ﺷﻤﺎ ﺑﻌﻴﺪ ﺑﻮﺩ ﻭ ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻛﺮﺩﻳﺪ ﻭ ﺑﻪ ﻛﺠﺎ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﻳﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﺭ ﺑﻴﻦ ﺷﻤﺎﺳﺖ؟! ﻛﺘﺎﺑﻰ ﻛﻪ ﺍﻣﻮﺭﺵ‬ ‫ﻇﺎﻫﺮ ﻭ ﺍﺣﻜﺎﻣﺶ ﻧﻮﺭﺍﻧﻰ ﻭ ﻋﻼﻣﺘﻬﺎﻳﺶ ﻭﺍﺿﺢ ﻭ ﻧﻮﺍﻫﻴﺶ ﺗﺒﻴﻴﻦ ﺷﺪﻩ ﻭ ﺍﻭﺍﻣﺮﺵ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﺑﻪ ﭼﻨﻴﻦ ﻛﺘﺎﺏ ﺧﺪﺍﻳﻰ ﭘﺸﺖ ﻧﻤﻮﺩﻳﺪ‪ .‬ﻭ ﺍﻯ ﺑﺮ‬ ‫ﺷﻤﺎ! ﺁﻳﺎ ﻣﻰ ﺧﻮﺍﻫﻴﺪ ﺍﺯ ﺍﻭ ﺭﻭﻯ ﮔﺮﺩﺍﻧﻴﺪ ﻳﺎ ﺑﻪ ﻏﻴﺮ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺣﻜﻢ ﻛﻨﻴﺪ؟ ﺑﺪ ﺟﺎﻳﮕﺰﻳﻨﻰ ﺑﺮﺍﻯ ﻇﺎﻟﻤﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻛﺴﻰ ﻛﻪ ﻏﻴﺮ ﺍﺳﻼﻡ‬ ‫ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺩﻳﻦ ﺑﺮﮔﺰﻳﻨﺪ ﺍﺯ ﺍﻭ ﻗﺒﻮﻝ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﺩﺭ ﺁﺧﺮﺕ ﺍﺯ ﺯﻳﺎﻧﻜﺎﺭﺍﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺳﭙﺲ ﺩﺭﻧﮓ ﻧﻜﺮﺩﻳﺪ ﻣﮕﺮ ﺑﻪ ﻣﻘﺪﺍﺭ ﺁﺭﺍﻡ ﺷﺪﻥ ﻓﺘﻨﻪ ﻭ ﺟﺎﻯ ﮔﺮﻓﺘﻦ ﻗﻼﺩﻩ ﻯ ﺁﻥ ﻛﻪ ﺷﺮﻭﻉ ﻧﻤﻮﺩﻳﺪ ﺩﺭ ﺑﺮﺍﻓﺮﻭﺧﺘﻦ ﺷﻌﻠﻪ ﻫﺎﻯ ﻓﺘﻨﻪ ﻭ ﺑﺮﺍﻧﮕﻴﺨﺘﻦ‬ ‫ﻫﻴﺰﻣﻬﺎﻯ ﺁﻥ ﻭ ﻧﺪﺍﻯ ﺷﻴﻄﺎﻥ ﻣﻜﺎﺭ ﺭﺍ ﺍﺟﺎﺑﺖ ﻛﺮﺩﻳﺪ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﺧﺎﻣﻮﺵ ﻛﺮﺩﻥ ﺍﻧﻮﺍﺭ ﺩﻳﻨﻰ ﺭﻭﺷﻦ ﻭ ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺳﻨﺘﻬﺎﻯ ﭘﻴﺎﻣﺒﺮ ﺑﺮﮔﺰﻳﺪﻩ‬ ‫ﻧﻤﻮﺩﻳﺪ‪.‬‬ ‫ﺑﻪ ﻇﺎﻫﺮ ﻃﺮﻓﺪﺍﺭﻯ ﺍﺯ ﺩﻳﻦ ﻣﻰ ﻧﻤﺎﻳﻴﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ﺑﺎﻃﻦ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﻋﻤﻞ ﻣﻰ ﻛﻨﻴﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺑﺎ ﺣﻴﻠﻪ ﻭ ﻧﻴﺮﻧﮓ‬ ‫ﺭﻓﺘﺎﺭ ﻣﻰ ﻛﻨﻴﺪ‪ ] .‬ﺩﻭ ﺟﻤﻠﻪ »ﺗﺸﺮﺑﻮﻥ ﺣﺴﻮﺍ ﻓﻰ ﺍﺭﺗﻐﺎء ﻭ ﺗﻤﺸﻮﻥ ﻻﻫﻠﻪ ﻭ ﻭﻟﺪﻩ ﻓﻰ ﺍﻟﺨﻤﺮ ﻭﺍﻟﻀﺮﺍء« ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﻭ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﻋﺮﺑﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺍﻭﻟﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻇﺎﻫﺮ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ ﻓﻘﻂ ﺧﺎﻣﻪ ﺭﻭﻯ ﺷﻴﺮ ﺭﺍ ﻣﻰ ﺧﻮﺭﺩ ﻭﻟﻰ ﮔﺎﻫﻰ ﺍﺯ ﺷﻴﺮ ﻫﻢ ﻣﻰ ﻧﻮﺷﺪ‪ ،‬ﻭ ﺩﻭﻣﻰ ﺑﻪ ﻣﻌﻨﺎﻯ‬ ‫ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﻣﻬﻤﻰ ﺧﻮﺩ ﺭﺍ ﻣﺨﻔﻰ ﻣﻰ ﻛﻨﺪ ﻭ ﺍﺯ ﻣﺨﻔﻴﮕﺎﻩ ﻧﺎﻇﺮ ﻣﺎﺟﺮﺍ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﻣﺮﺩﻡ ﺩﺭ ﻛﻤﻚ ﺑﻪ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺧﻮﺩ ﺭﺍ‬ ‫ﻣﺨﻔﻰ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﺩﻭﺭ ﻧﺎﻇﺮ ﻣﺎﺟﺮﺍ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺫﻳﺘﻬﺎﻯ ﺷﻤﺎ ﺻﺒﺮ ﻣﻰ ﻛﻨﻴﻢ ﻣﺎﻧﻨﺪ ﺻﺒﺮ ﻛﺴﻰ ﻛﻪ ﺑﺎ ﭼﺎﻗﻮﻫﺎﻯ ﺑﺰﺭگ ﻭ ﭘﻬﻦ ﺍﻋﻀﺎﻳﺶ ﺭﺍ‬ ‫ﻗﻄﻌﻪ ﻗﻄﻌﻪ ﻛﻨﻨﺪ ﻭ ﺗﻴﺰﻯ ﻧﻴﺰﻩ ﺭﺍ ﺩﺭ ﺑﺪﻧﺶ ﻓﺮﻭ ﺑﺮﻧﺪ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۶۳‬‬

‫ﻓﺪﻙ ﻭ ﺍﺭﺙ‬ ‫ﻭ ﺷﻤﺎ ﺍﻛﻨﻮﻥ ﻣﻌﺘﻘﺪﻳﺪ ﻛﻪ ﺍﺭﺛﻰ ﻭ ﻧﺼﻴﺒﻰ ﺑﺮﺍﻯ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﻧﻴﺴﺖ! ﺁﻳﺎ ﺩﺭ ﭘﻰ ﺣﻜﻢ ﺟﺎﻫﻠﻴﺖ ﻫﺴﺘﻴﺪ؟! ﻭ ﭼﻪ ﺣﻜﻤﻰ ﺑﻬﺘﺮ ﺍﺯ ﺣﻜﻢ ﺍﻟﻬﻰ ﺑﺮﺍﻯ‬ ‫ﮔﺮﻭﻫﻰ ﺍﺳﺖ ﻛﻪ ﻳﻘﻴﻦ ﺩﺍﺭﻧﺪ؟ ﺁﻳﺎ ﻧﻤﻰ ﺩﺍﻧﻴﺪ؟! ﺍﻟﺒﺘﻪ ﻛﻪ ﻫﻤﭽﻮﻥ ﺁﻓﺘﺎﺏ ﺗﺎﺑﻨﺪﻩ ﺑﺮﺍﻯ ﺷﻤﺎ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﺩﺧﺘﺮ ﺍﻭﻳﻢ‪ .‬ﺍﺯ ﺷﻤﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻌﻴﺪ‬ ‫ﺍﺳﺖ! ﺁﻳﺎ ﺍﺭﺙ ﭘﺪﺭﻡ ﺑﻪ ﺯﻭﺭ ﮔﺮﻓﺘﻪ ﺷﻮﺩ؟‬ ‫ﺍﻯ ﭘﺴﺮ ﺍﺑﻮﻗﺤﺎﻓﻪ‪ ،‬ﺁﻳﺎ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻛﻪ ﺗﻮ ﺍﺯ ﭘﺪﺭﺕ ﺍﺭﺙ ﺑﺒﺮﻯ ﻭﻟﻰ ﻣﻦ ﺍﺯ ﭘﺪﺭﻡ ﺍﺭﺙ ﻧﺒﺮﻡ؟ ﻣﻄﻠﺒﻰ ﺗﻌﺠﺐ ﺁﻭﺭ ﻭ ﻣﺘﺤﻴﺮ ﻛﻨﻨﺪﻩ‬ ‫ﺁﻭﺭﺩﻩ ﺍﻳﺪ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﺟﺮﺃﺕ ﺑﺮ ﻗﻄﻊ ﺭﺣﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭ ﺷﻜﺴﺘﻦ ﭘﻴﻤﺎﻥ ﭼﻨﻴﻦ ﺍﻗﺪﺍﻣﻰ ﻛﺮﺩﻩ ﺍﻳﺪ! ﺁﻳﺎ ﺍﺯ ﺭﻭﻯ ﻋﻤﺪ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﻭ‬ ‫ﭘﺸﺖ ﺳﺮ ﺧﻮﺩ ﺍﻓﻜﻨﺪﻳﺪ؟ ﺁﻧﺠﺎ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﻟﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻭ ﺳﻠﻴﻤﺎﻥ ﺍﺯ ﺩﺍﻭﺩ ﺍﺭﺙ ﺑﺮﺩ« ]ﺳﻮﺭﻩ ﻯ ﻧﻤﻞ‪ :‬ﺁﻳﻪ ﻯ ‪ ،.16‬ﻭ ﺁﻧﭽﻪ‬ ‫ﺣﻜﺎﻳﺖ ﻧﻤﻮﺩﻩ ﺍﺯ ﻗﻀﻴﻪ ﻯ ﻳﺤﻴﻰ ﻭ ﺯﻛﺮﻳﺎ ﺁﻧﺠﺎ ﻛﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ‪ ...‬ﻓﺮﺯﻧﺪﻯ ﺑﻪ ﻣﻦ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎ ﻛﻪ ﺍﺯ ﻣﻦ ﻭ ﺍﺯ ﺁﻝ ﻳﻌﻘﻮﺏ ﺍﺭﺙ‬ ‫ﺑﺒﺮﺩ« ]ﺳﻮﺭﻩ ﻯ ﻣﺮﻳﻢ‪ :‬ﺁﻳﻪ ﻫﺎﻯ ‪ ،.6 ،5 ،4‬ﻭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻭ ﺧﻮﻳﺸﺎﻥ ﻣﻴﺖ ﺑﻌﻀﻰ ﺑﺮ ﺑﻌﺾ ﺩﻳﮕﺮ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﺭ ﺍﺭﺙ ﺑﺮﺩﻥ ﺗﻘﺪﻡ ﺩﺍﺭﻧﺪ« ]ﺳﻮﺭﻩ‬ ‫ﻯ ﺍﻧﻔﺎﻝ‪ :‬ﺁﻳﻪ ﻯ ‪ ،.75‬ﻭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭﺍﺑﻄﻪ ﻯ ﺑﺎ ﺍﻭﻻﺩﺗﺎﻥ ﺳﻔﺎﺭﺵ ﻣﻰ ﻧﻤﺎﻳﺪ ﻛﻪ ﻓﺮﺯﻧﺪﺍﻥ ﭘﺴﺮ ﺩﻭ ﺑﺮﺍﺑﺮ ﻓﺮﺯﻧﺪﺍﻥ ﺩﺧﺘﺮ ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ«‬ ‫]ﺳﻮﺭﻩ ﻯ ﻧﺴﺎء‪ :‬ﺁﻳﻪ ﻯ ‪ ،.11‬ﻭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﺍﮔﺮ ﻣﻴﺖ ﭼﻴﺰﻯ ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﺑﺎﻗﻰ ﺑﮕﺬﺍﺭﺩ ﺑﺮﺍﻯ ﻭﺍﻟﺪﻳﻦ ﻭ ﺧﻮﻳﺸﺎﻥ ﺑﻪ ﻧﻴﻜﻰ ﻭﺻﻴﺖ ﻧﻤﺎﻳﺪ‪ ،‬ﺍﻳﻦ ﺣﻘﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﻣﺘﻘﻴﻦ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ«‪] .‬ﺳﻮﺭﻩ ﻯ ﺑﻘﺮﻩ‪ :‬ﺁﻳﻪ ﻯ ‪[.180‬ﮔﻤﺎﻥ ﻧﻤﻮﺩﻳﺪ ﺑﻬﺮﻩ ﺍﻯ ﺍﺯ ﺍﺭﺙ ﺑﺮﺍﻯ ﻣﻦ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﭘﺪﺭﻡ ﺍﺭﺛﻰ ﺑﻪ ﻣﻦ‬ ‫ﻧﻤﻰ ﺭﺳﺪ ﻭ ﺑﻴﻦ ﻣﻦ ﻭ ﭘﺪﺭﻡ ﻧﺴﺒﺘﻰ ﻧﻴﺴﺖ؟! ﺁﻳﺎ ﺧﺪﺍﻭﻧﺪ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺁﻳﻪ ﺍﻯ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﻛﻪ ﭘﺪﺭﻡ ﺭﺍ ﺍﺯ ﺁﻥ ﺧﺎﺭﺝ ﻧﻤﻮﺩﻩ ﺍﺳﺖ؟ ﻳﺎ ﻣﻰ ﮔﻮﺋﻴﺪ‬ ‫ﻣﺎ ﺍﻫﻞ ﺩﻭ ﻣﺬﻫﺐ ﻫﺴﺘﻴﻢ ﻛﻪ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺍﺭﺙ ﻧﺒﺮﻳﻢ؟! ﺁﻳﺎ ﻣﻦ ﻭ ﭘﺪﺭﻡ ﻫﺮ ﺩﻭ ﺍﻫﻞ ﻳﻚ ﻣﺬﻫﺐ ﻧﻴﺴﺘﻴﻢ؟! ﻳﺎ ﺍﻳﻨﻜﻪ ﺷﻤﺎ ﺑﻪ ﻋﺎﻡ ﻭ ﺧﺎﺹ ﻗﺮﺁﻥ ﺍﺯ‬ ‫ﭘﺪﺭﻡ ﻭ ﭘﺴﺮﻋﻤﻮﻳﻢ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺁﮔﺎﻩ ﺗﺮﻳﺪ؟‬ ‫ﺍﻛﻨﻮﻥ ﻛﻪ ﻓﺪﻙ ﺭﺍ ﻧﻤﻰ ﺩﻫﻰ ﺍﻳﻦ ﻣﺮﻛﺐ ﺯﻳﻦ ﻭ ﺍﻓﺴﺎﺭ ﺷﺪﻩ ﻯ ﺁﻣﺎﺩﻩ ﺭﺍ ﺑﺮﺩﺍﺭ ﺗﺎ ﺩﺭ ﻗﺒﺮ ﻫﻤﺮﺍﻩ ﺗﻮ ﺑﺎﺷﺪ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭﺑﺎﻝ ﺁﻥ ﮔﺮﻳﺒﺎﻧﺖ ﺭﺍ‬ ‫ﺑﮕﻴﺮﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺧﻮﺏ ﺣﻜﻢ ﻛﻨﻨﺪﻩ ﺍﻯ ﻭ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺧﻮﺏ ﺯﻋﻴﻤﻰ ﻭ ﻗﻴﺎﻣﺖ ﺧﻮﺏ ﻭﻋﺪﻩ ﮔﺎﻫﻰ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﻣﺪﺕ‬ ‫ﻛﻮﺗﺎﻫﻰ ﭘﺸﻴﻤﺎﻥ ﻣﻰ ﺷﻮﻳﺪ‪ ،‬ﻭ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﻫﻞ ﺑﺎﻃﻞ ﺯﻳﺎﻥ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺯﻣﺎﻧﻰ ﭘﺸﻴﻤﺎﻥ ﻣﻰ ﺷﻮﻳﺪ ﻛﻪ ﺑﺮﺍﻯ ﺷﻤﺎ ﻧﻔﻌﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺑﺮﺍﻯ ﻫﺮ‬ ‫ﺧﺒﺮﻯ ﺯﻣﺎﻥ ﻭﻗﻮﻋﻰ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺰﻭﺩﻯ ﻣﻰ ﻓﻬﻤﻴﺪ ﻋﺬﺍﺏ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﮔﺮﻳﺒﺎﻥ ﭼﻪ ﻛﺴﻰ ﺭﺍ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﭼﻪ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻋﺬﺍﺏ ﺩﺍﺋﻤﻰ ﺑﺮ ﺍﻭ‬ ‫ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ‪.‬‬

‫ﺧﻄﺎﺏ ﺑﻪ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﻧﻈﺮﻯ ﺑﻪ ﻣﺮﻗﺪ ﭘﺪﺭ ﺍﻓﻜﻨﺪ ﻭ ﺑﻐﺾ ﮔﻠﻮﻳﺶ ﺭﺍ ﻓﺸﺮﺩ ﻭ ﺩﺭ ﺿﻤﻦ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺷﻌﺮ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩ‪:‬‬ ‫ﺍﻯ ﭘﺪﺭ! ﺑﻌﺪ ﺍﺯ ﺭﺣﻠﺖ ﺗﻮ ﻭﺍﻗﻌﻪ ﻫﺎﻯ ﺑﺰﺭگ ﻭ ﻗﻀﺎﻳﺎﻯ ﻣﺸﻜﻠﻰ ﻭﺍﻗﻊ ﺷﺪ‪ ،‬ﻛﻪ ﺍﮔﺮ ﺗﻮ ﺷﺎﻫﺪ ﺁﻥ ﺑﻮﺩﻯ ﻣﺼﻴﺒﺖ ﺑﺮﺍﻳﻤﺎﻥ ﺑﺰﺭگ ﻧﻤﻰ ﺁﻣﺪ‪.‬‬ ‫ﻣﺎ ﻫﻤﭽﻮﻥ ﺯﻣﻴﻨﻰ ﻛﻪ ﺑﺎﺭﺍﻥ ﻓﺮﺍﻭﺍﻥ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﻫﺪ ﺗﻮ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻳﻢ‪ ،‬ﻭ ﻗﻮﻡ ﺗﻮ ﻓﺎﺳﺪ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﭘﺲ ﺷﺎﻫﺪ ﺁﻧﺎﻥ ﺑﺎﺵ ﻭ ﻏﺎﺋﺐ ﻣﺒﺎﺵ‪ .‬ﻭ‬ ‫ﺑﺮﺍﻯ ﻫﺮ ﺍﻫﻠﻰ ﻣﺰﻳﺖ ﻭ ﺑﺮﺗﺮﻯ ﺑﺮ ﺩﻳﮕﺮ ﻧﺰﺩﻳﻜﺎﻥ ﻧﺰﺩ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺍﺳﺖ‪ .‬ﺁﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺗﻮ ﺭﻓﺘﻰ ﻭ ﺧﺎﻙ ﺑﻴﻦ ﻣﺎ ﻭ ﺗﻮ ﺣﺎﻳﻞ ﺷﺪ ﻣﺮﺩﻣﺎﻧﻰ ﻛﻴﻨﻪ‬ ‫ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻣﺎ ﻇﺎﻫﺮ ﻧﻤﻮﺩﻧﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۶۴‬‬

‫ﺍﻛﻨﻮﻥ ﻛﻪ ﺗﻮ ﺍﺯ ﺑﻴﻦ ﻣﺎ ﺭﻓﺘﻪ ﺍﻯ ﻭ ﺗﻤﺎﻡ ﺯﻣﻴﻦ ﻏﺼﺐ ﺷﺪﻩ ﻣﺮﺩﻡ ﺑﺎ ﭼﻬﺮﻩ ﻯ ﮔﺮﻓﺘﻪ ﺑﺎ ﻣﺎ ﺭﻭﺑﺮﻭ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﻣﺎ ﺧﻮﺍﺭ ﺷﺪﻩ ﺍﻳﻢ‪ ،‬ﻭ ﺑﺰﻭﺩﻯ ﺩﺭ ﺭﻭﺯ‬ ‫ﻗﻴﺎﻣﺖ ﺑﺎﻋﺚ ﻇﻠﻢ ﺧﺎﻧﻮﺍﺩﻩ ﻯ ﻣﺎ ﻣﻰ ﻓﻬﻤﺪ ﻛﻪ ﺑﻪ ﻛﺠﺎ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬ ‫ﺗﻮ ﻫﻤﭽﻮﻥ ﻣﺎﻩ ﭼﻬﺎﺭﺩﻩ ﺷﺒﻪ ﻭ ﻧﻮﺭﻯ ﺑﻮﺩﻯ ﻛﻪ ﺍﺯ ﺗﻮ ﻛﺴﺐ ﻧﻮﺭ ﻣﻰ ﺷﺪ ﻭ ﻛﺘﺎﺑﻬﺎﻯ ﺁﺳﻤﺎﻧﻰ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻯ ﺑﺎ ﻋﺰﺕ ﺑﺮ ﺗﻮ ﻧﺎﺯﻝ ﻣﻰ ﮔﺮﺩﻳﺪ‪ .‬ﻭ‬ ‫ﺟﺒﺮﺋﻴﻞ ﺑﺎ ﺁﻭﺭﺩﻥ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺑﺎ ﻣﺎ ﺍﻧﺲ ﺩﺍﺷﺖ ﻭ ﺑﺎ ﺭﻓﺘﻨﺖ ﺩﺭِ ﺗﻤﺎﻡ ﺧﻴﺮﻫﺎ ﺭﺍ ﺑﺴﺘﻰ‪ .‬ﺷﻬﺮ ﻣﻦ ﺑﺎ ﺁﻥ ﻭﺳﻌﺘﺶ ﺑﺮ ﻣﻦ ﺗﻨﮓ ﺷﺪﻩ ﻭ ﺩﻭ ﺳﺒﻂ ﺗﻮ‬ ‫ﺧﻮﺍﺭ ﮔﺸﺘﻨﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺮﺍﻯ ﻣﻦ ﺑﻼﻳﻰ ﺍﺳﺖ‪.‬‬ ‫ﺍﻯ ﻛﺎﺵ ﻗﺒﻞ ﺍﺯ ﺭﻓﺘﻦ ﺗﻮ ﻣﺮگ ﺑﺎ ﻣﺎ ﺭﻭﺑﺮﻭ ﻣﻰ ﺷﺪ ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺗﻮ ﺍﺯ ﭘﻴﺶ ﻣﺎ ﺭﻓﺘﻰ ﻭ ﺗﻠّﻰ ﺍﺯ ﺧﺎﻙ ﻣﺎﻧﻊ ﺍﺯ ﺗﻮ ﺷﺪ‪ .‬ﻣﺎ ﻣﺒﺘﻼ ﺑﻪ ﻣﺼﻴﺒﺖ ﺍﺯ‬ ‫ﺩﺳﺖ ﺭﻓﺘﻦ ﻋﺰﻳﺰﻯ ﺷﺪﻳﻢ ﻛﻪ ﻫﻴﭻ ﻣﺤﺰﻭﻧﻰ ﺍﺯ ﻣﺮﺩﻡ ﭼﻪ ﻋﺮﺏ ﻭ ﭼﻪ ﻋﺠﻢ ﺑﻪ ﺭﻓﺘﻦ ﭼﻨﻴﻦ ﻋﺰﻳﺰﻯ ﻣﺒﺘﻼ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ ﻫﺮ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺯﻧﺪﮔﻰ ﻛﻨﻴﻢ ﻭ ﺗﺎ ﺯﻣﺎﻧﻰ ﻛﻪ ﭼﺸﻤﻬﺎﻳﻤﺎﻥ ﺑﺎﻗﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺗﻮ ﺑﺎ ﺍﺷﻜﻰ ﺭﻳﺰﺍﻥ ﮔﺮﻳﻪ ﻣﻰ ﻛﻨﻴﻢ‪.‬‬ ‫ﺳﭙﺲ ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﺭﺍ ﺩﺭﺩ ﺩﻝ ﻧﻤﻮﺩ‪ :‬ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﺗﻮ ﺯﻧﺪﻩ ﺑﻮﺩﻯ ﺣﻤﺎﻳﺖ ﻛﻨﻨﺪﻩ ﺍﻯ ﺩﺍﺷﺘﻢ ﻭ ﺑﺎ ﺁﺳﻮﺩﮔﻰ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻰ ﻧﻤﻮﺩﻡ ﻭ ﺗﻮ ﺑﺎﻝ ﻣﻦ ﻭ‬ ‫ﻳﺎﻭﺭﻡ ﺑﻮﺩﻯ‪ ،‬ﻭﻟﻰ ﺍﻣﺮﻭﺯ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﺮﺩﻯ ﺫﻟﻴﻞ ﺧﺎﺿﻊ ﺷﺪﻩ ﺍﻡ ﻭ ﺍﺯ ﺍﻭ ﻓﺎﺻﻠﻪ ﻣﻰ ﮔﻴﺮﻡ ﻭ ﺑﻪ ﺩﺳﺖ ﺧﻮﺩ ﺳﺘﻤﮕﺮﺍﻥ ﺭﺍ ﺩﻭﺭ ﻣﻰ ﻛﻨﻢ‪.‬‬ ‫ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻗُﻤﺮﻯ ﺍﺯ ﺭﻭﻯ ﻏﺼﻪ‪ ،‬ﺷﺒﺎﻧﻪ ﺭﻭﻯ ﺷﺎﺧﻪ ﺍﻯ ﮔﺮﻳﻪ ﻣﻰ ﻛﻨﺪ‪ ،‬ﻣﻦ ﺩﺭ ﺭﻭﺯ ﺭﻭﺷﻦ ﺑﺮ ﻣﺼﺎﺋﺒﻢ ﺍﺷﻚ ﻣﻰ ﺭﻳﺰﻡ‪.‬‬

‫ﺧﻄﺎﺏ ﺑﻪ ﺍﻧﺼﺎﺭ‬ ‫ﺳﭙﺲ ﺣﻀﺮﺕ ﻧﮕﺎﻫﻰ ﺑﻪ ﺟﺎﻧﺐ ﺍﻧﺼﺎﺭ ﻧﻤﻮﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﺍﻯ ﻳﺎﺩﮔﺎﺭﺍﻥ ﺯﻣﺎﻥ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﻭ ﺍﻯ ﻳﺎﻭﺭﺍﻥ ﺩﻳﻦ ﻭ ﭘﻨﺎﻩ ﺩﻫﻨﺪﮔﺎﻥ ﺍﺳﻼﻡ! ﺍﻳﻦ ﭼﻪ ﺳﺴﺘﻰ ﺍﺳﺖ ﺩﺭ ﻳﺎﺭﻯ ﻣﻦ ﻭ ﭼﻪ ﺿﻌﻔﻰ ﺍﺳﺖ ﺩﺭ ﻛﻤﻚ ﺑﻪ ﻣﻦ ﻭ‬ ‫ﭼﻪ ﻛﻮﺗﺎﻫﻰ ﺍﺳﺖ ﺩﺭﺑﺎﺭﻩ ﻯ ﺣﻖ ﻣﻦ ﻭ ﭼﻪ ﺧﻮﺍﺑﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﻇﻠﻢ ﺑﻪ ﻣﻦ ﺷﻤﺎ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ؟! ﺁﻳﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﭘﺪﺭﻡ ﻧﻤﻰ ﻓﺮﻣﻮﺩ‪» :‬ﺣ‪‬ﺮﻣﺖ ﻫﺮ ﻛﺴﻰ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺑﺎﻳﺪ ﻧﮕﺎﻩ ﺩﺍﺷﺖ«؟ ﭼﻪ ﺯﻭﺩ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﺮﺩﻳﺪ‪ ،‬ﻭ ﻋﺠﺐ ﺯﻭﺩ ﺑﻪ ﻛﺎﺭﻯ ﻛﻪ ﺯﻣﺎﻧﺶ‬ ‫ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩﻳﺪ! ﻭ ﺷﻤﺎ ﻗﺪﺭﺕ ﻛﻤﻚ ﺑﻪ ﺁﻧﭽﻪ ﻣﻦ ﻃﻠﺐ ﻣﻰ ﻛﻨﻢ ﻭ ﻗﻮﺕ ﺑﺮﮔﺮﻓﺘﻦ ﺁﻧﭽﻪ ﺩﺭ ﭘﻰ ﺁﻥ ﻫﺴﺘﻢ ﻭ ﻣﻰ ﺧﻮﺍﻫﻢ ﺩﺍﺭﻳﺪ‪ .‬ﺁﻳﺎ ﺑﻪ‬ ‫ﺭﺍﺣﺘﻰ ﻣﻰ ﮔﻮﻳﻴﺪ »ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ«؟ ]»ﻡ«‪ :‬ﺁﻳﺎ ﺑﺎ ﺭﻓﺘﻦ ﭘﻴﺎﻣﺒﺮ ﺩﻳﻨﺶ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻣﻰ ﺑﺮﻳﺪ؟ ﺁﮔﺎﻩ ﺑﺎﺷﻴﺪ ﻛﻪ ﺭﺣﻠﺖ ﺍﻭ ﻗﺴﻢ ﺑﺠﺎﻥ‬ ‫ﺧﻮﺩﻡ ﻭﺍﻗﻌﻪ ﺍﻯ ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﺍﻯ ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺷﻜﺎﻓﻰ ﻋﻈﻴﻢ ﻭ ﮔﺴﻴﺨﺘﮕﻰ ﮔﺴﺘﺮﺩﻩ ﺍﻯ ﻫﻤﺮﺍﻩ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺍﻟﺘﻴﺎﻡ ﺩﻫﻨﺪﻩ ﻯ ﺁﻥ‬ ‫ﻣﻔﻘﻮﺩ ﺑﻮﺩ‪ .‬ﺑﺎ ﻏﻴﺒﺖ ﭘﻴﺎﻣﺒﺮ ﺯﻣﻴﻦ ﺗﺎﺭﻳﻚ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭ ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ﺍﻟﻬﻰ ﻣﺤﺰﻭﻥ ﮔﺸﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻣﺼﻴﺒﺖ ﺍﻭ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﮔﺮﻓﺘﻪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ‬ ‫ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪ .‬ﺑﺎ ﺭﺣﻠﺖ ﺍﻭ ﺍﻣﻴﺪﻫﺎ ﺑﻪ ﻳﺄﺱ ﻣﺒﺪﻝ ﺷﺪ‪ ،‬ﻭ ﺍﻣﻮﺍﻝ ﻏﺎﺭﺕ ﺷﺪ ﻭ ﺣﺮﻳﻢ ﺁﻧﺤﻀﺮﺕ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪ ،‬ﻭ ﺣﺮﻣﺖ ﺍﻭ ﻣﻮﺭﺩ ﺍﻫﺎﻧﺖ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺖ‪ .‬ﺑﺎ ﺭﻓﺘﻦ ﺍﻭ ﺍﻣﺖ ﺩﺭ ﻓﺘﻨﻪ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻇﻠﻤﺖ ﻫﻤﻪ ﺟﺎ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﻭ ﺣﻖ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪.‬‬ ‫ﺑﺨﺪﺍ ﻗﺴﻢ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻠﻴﻪ ﻯ ﺑﺴﻴﺎﺭ ﺑﺰﺭگ ﻭ ﻣﺼﻴﺒﺖ ﻋﻈﻴﻢ ﺍﺳﺖ ﻛﻪ ﻣﺼﻴﺒﺘﻰ ﻣﺜﻞ ﺁﻥ ﻭ ﺣﺎﺩﺛﻪ ﻯ ﻧﺎﮔﻮﺍﺭﻯ ﻫﻤﭽﻮﻥ‬ ‫ﺁﻥ ﺩﺭ ﺩﻧﻴﺎ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﻣﺼﻴﺒﺖ ﻋﻈﻤﻰ ﻛﺘﺎﺏ ﺧﺪﺍ ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﻳﺘﺎﻥ ﻭ ﺩﺭ ﻫﺮ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺁﮔﺎﻫﻰ ﺩﺍﺩﻩ ﻭ ﺑﻪ ﺁﻥ ﺩﺭ ﮔﻮﺷﻬﺎﻳﺘﺎﻥ ﺑﺎ ﻧﺪﺍ ﻭ‬ ‫ﻓﺮﻳﺎﺩ ﻭ ﺧﻮﺍﻧﺪﻥ ﻭ ﻓﻬﻤﺎﻧﺪﻥ ﺧﺒﺮ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺧﺒﺮ ﺩﺍﺩﻩ ﺍﺯ ﺁﻧﭽﻪ ﻛﻪ ﺑﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺭﺳﻴﺪﻩ ﻛﻪ ﺣﻜﻢ‬ ‫ﻧﻬﺎﻳﻰ ﻭ ﻗﻀﺎ ﻭ ﻗﺪﺭ ﺣﺘﻤﻰ ﺍﺳﺖ‪ ) .‬ﺁﻧﺠﺎ ﻛﻪ ﻓﺮﻣﻮﺩﻩ‪» (:‬ﻭ ﻧﻴﺴﺖ ﻣﺤﻤﺪ ﻣﮕﺮ ﻓﺮﺳﺘﺎﺩﻩ ﻯ ﺧﺪﺍ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺍﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺁﻣﺪﻩ ﺍﻧﺪ‪ .‬ﺁﻳﺎ ﺍﮔﺮ ﺑﻤﻴﺮﺩ ﻳﺎ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۶۵‬‬

‫ﻛﺸﺘﻪ ﺷﻮﺩ ﺑﻪ ﺟﺎﻫﻠﻴﺖ ﺧﻮﺩ ﺑﺮﻣﻰ ﮔﺮﺩﻳﺪ ﻭ ﻣﺮﺗﺪ ﻣﻰ ﺷﻮﻳﺪ؟ ﻛﺴﻰ ﻛﻪ ﻣﺮﺗﺪ ﺷﻮﺩ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺿﺮﺭﻯ ﻧﻤﻰ ﺭﺳﺎﻧﺪ‪ ،‬ﻭ ﺧﺪﺍﻭﻧﺪ ﺷﻜﺮ ﮔﺰﺍﺭﺍﻥ ﺭﺍ‬ ‫ﭘﺎﺩﺍﺵ ﻣﻰ ﺩﻫﺪ«‪] .‬ﺳﻮﺭﻩ ﻯ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺁﻳﻪ ﻯ ‪[.144‬‬

‫ﻇﻠﻢ ﺑﻪ ﻓﺎﻃﻤﻪ ﺩﺭ ﺍﻧﻈﺎﺭ ﻣﺮﺩﻡ‬ ‫ﺍﺯ ﺷﻤﺎ ﺑﻌﻴﺪ ﺍﺳﺖ ﺍﻯ ﭘﺴﺮﺍﻥ ﻗَﻴ‪‬ﻠَﻪ! ]ﻣﻨﻈﻮﺭ ﺍﺯ »ﭘﺴﺮﺍﻥ ﻗﻴﻠﻪ« ﺍﻧﺼﺎﺭ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﺯ ﺩﻭ ﻗﺒﻴﻠﻪ ﻯ ﺍﻭﺱ ﻭ ﺧﺰﺭﺝ ﺗﺸﻜﻴﻞ ﻣﻰ ﻳﺎﻓﺘﻨﺪ ﻭ »ﻗﻴﻠﻪ« ﻧﺎﻡ‬ ‫ﻣﺎﺩﺭ ﺁﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﭼﻨﺪﻳﻦ ﻧﺴﻞ ﻗﺒﻞ‪ ،‬ﻧﺴﺒﺸﺎﻥ ﺑﻪ ﺍﻭ ﻣﻨﺘﻬﻰ ﻣﻰ ﺷﻮﺩ‪ .‬ﺁﻳﺎ ﺩﺭ ﺍﺭﺙ ﭘﺪﺭﻡ ﺑﻪ ﻣﻦ ﻇﻠﻢ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺷﻤﺎ ﺣﺎﻝ ﻣﺮﺍ ﻣﻰ ﺑﻴﻨﻴﺪ ﻭ‬ ‫ﺻﺪﺍﻯ ﻣﺮﺍ ﻣﻰ ﺷﻨﻮﻳﺪ ﻭ ﺍﺟﺘﻤﺎﻋﺘﺎﻥ ﻣﻨﺴﺠﻢ ﺍﺳﺖ ﻭ ﻧﺪﺍﻯ ﻧﺼﺮﺕ ﻃﻠﺒﻰ ﻣﻦ ﺑﻪ ﺷﻤﺎ ﻣﻰ ﺭﺳﺪ‪ ،‬ﻭ ﺁﮔﺎﻫﻰ ﺑﺮ ﻣﻈﻠﻮﻣﻴﺖ ﻣﻦ ﻫﻤﮕﻰ ﺷﻤﺎ ﺭﺍ ﻓﺮﺍ‬ ‫ﮔﺮﻓﺘﻪ ﺍﺳﺖ؟!‬ ‫ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻫﻢ ﺗﺪﺍﺭﻛﺎﺕ ﻭ ﺍﻓﺮﺍﺩ ﻭ ﻫﻢ ﺧﺎﻧﻪ ﻭ ﺳﺮﭘﻮﺵ ﻭ ﻫﻢ ﻭﺳﻴﻠﻪ ﻭ ﻗﺪﺭﺕ ﻭ ﻫﻢ ﺍﺳﻠﺤﻪ ﻭ ﻭﺳﻴﻠﻪ ﻯ ﺩﻓﺎﻉ ﺩﺍﺭﻳﺪ‪ .‬ﻓﺮﺍﺧﻮﺍﻧﻰ‬ ‫ﻣﻦ ﺑﻪ ﺷﻤﺎ ﻣﻰ ﺭﺳﺪ ﻭﻟﻰ ﭘﺎﺳﺦ ﻧﻤﻰ ﺩﻫﻴﺪ! ﻭ ﻓﺮﻳﺎﺩ ﻣﻦ ﺑﻪ ﺷﻤﺎ ﻣﻰ ﺭﺳﺪ ﻭﻟﻰ ﺑﻪ ﺩﺍﺩﺧﻮﺍﻫﻰ ﻧﻤﻰ ﺁﻳﻴﺪ!‬ ‫ﺷﻤﺎ ﻣﺘﺼﻔﻴﺪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺑﺮ ﺩﺷﻤﻦ ﺑﺪﻭﻥ ﺳﭙﺮ ﻭ ﺯﺭﻩ ﺣﻤﻠﻪ ﻣﻰ ﻛﻨﻴﺪ ﻭ ﺑﻪ ﺧﻴﺮ ﻭ ﺻﻼﺡ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺍﻳﺪ‪ .‬ﻭ ﺷﻤﺎ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻴﺪ ﻛﻪ ﺑﻌﻨﻮﺍﻥ‬ ‫ﺑﺮﮔﺰﻳﺪﻩ ﻯ ﺧﺪﺍ ﻭ ﻣﻨﺘﺨﺐ ﺍﻭ ﺑﺮﺍﻯ ﻣﺎ ﺍﻫﻞ ﺑﻴﺖ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺍﻳﺪ‪ .‬ﻭ ﻫﻤﺎﻥ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻴﺪ ﻛﻪ ﺑﺎ ﻋﺮﺏ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺮﺧﺎﺳﺘﻴﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻭﺍﺭﺩ ﺍﻣﻮﺭ‬ ‫ﺳﺨﺖ ﻛﺮﺩﻳﺪ ﻭ ﻣﺘﺤﻤﻞ ﺳﺨﺘﻰ ﻭ ﺯﺣﻤﺖ ﺷﺪﻳﺪ ﻭ ﺑﺎ ﺍﻣﺘﻬﺎ ﺑﻪ ﺟﻨﮓ ﺑﺮﺧﺎﺳﺘﻴﺪ ﻭ ﭘﻬﻠﻮﺍﻧﺎﻥ ﺭﺍ ﺑﺪﻭﻥ ﺳﺴﺘﻰ ﺩﻭﺭ ﻧﻤﻮﺩﻳﺪ‪.‬‬ ‫ﻣﺎ ﻭ ﺷﻤﺎ ﭼﻨﺎﻥ ﺑﻮﺩﻳﻢ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺍﻣﺮ ﻣﻰ ﻛﺮﺩﻳﻢ ﻭ ﺷﻤﺎ ﺍﻃﺎﻋﺖ ﻣﻰ ﻛﺮﺩﻳﺪ‪ ،‬ﺗﺎ ﺑﻮﺳﻴﻠﻪ ﻯ ﻣﺎ ﺑﺮﺍﻯ ﺷﻤﺎ ﻣﻮﻗﻌﻴﺖ ﭘﺎ ﺑﺮﺟﺎﻳﻰ ﺑﺪﺳﺖ ﺁﻣﺪ‪ ،‬ﻭ‬ ‫ﺗﻮﺳﻂ ﻣﺎ ﺁﺳﻴﺎﺏ ﺍﺳﻼﻡ ﺑﺮﺍﻯ ﺷﻤﺎ ﺑﻪ ﮔﺮﺩﺵ ﺩﺭﺁﻣﺪ‪ ،‬ﻭ ﺑﺮﻛﺎﺕ ﺭﻭﺯﮔﺎﺭ ]ﺩﺭ ﻋﺒﺎﺭﺕ ﻋﺮﺑﻰ ﭼﻨﻴﻦ ﺍﺳﺖ‪» :‬ﻭ ﺩﺭ ﺣﻠﺐ ﺍﻟﺒﻼﺩ« ﻛﻪ ﻛﻠﻤﻪ ﻯ‬ ‫»ﺣﻠﺐ« ﺑﻪ ﻣﻌﻨﺎﻯ ﺷﻴﺮ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻨﺎﻳﻪ ﺍﺯ ﺑﺮﻛﺎﺕ ﺍﺳﺖ‪ .‬ﺑﻪ ﺟﺮﻳﺎﻥ ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﺗﻜﺒﺮ ﺷﺮﻙ ﺑﻪ ﺫﻟﺖ ﻛﺸﻴﺪﻩ ﺷﺪ‪ ،‬ﻭ ﺟﻮﺷﺶ ﺩﺭﻭﻍ ﺳﺎﻛﻦ‬ ‫ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺁﺗﺶ ﺟﻨﮓ ﺧﺎﻣﻮﺵ ﮔﺸﺖ‪ ،‬ﻭ ﺩﻋﻮﺕ ﺑﻪ ﻓﺘﻨﻪ ﻭ ﺁﺷﻮﺏ ﺁﺭﺍﻡ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺩﻳﻦ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺷﻜﻞ ﮔﺮﻓﺖ‪.‬‬

‫ﺑﺎ ﺍﻣﺎﻣﺎﻥ ﻛﻔﺮ ﺑﺠﻨﮕﻴﺪ‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺳﻮﺍﺑﻖ‪ ،‬ﺣﺎﻝ ﺑﻌﺪ ﺍﺯ ﺭﻭﺷﻦ ﺷﺪﻥ ﺣﻖ ﺑﻪ ﻛﺠﺎ ﻣﻰ ﺭﻭﻳﺪ‪ ،‬ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ ﺑﻴﺎﻥ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻋﻼﻥ ﺣﻖ ﻛﺠﺎ ﺁﻥ ﺭﺍ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻳﺪ‪،‬‬ ‫ﻭ ﭼﺮﺍ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺑﻪ ﮔﺬﺷﺘﻪ ﻯ ﺧﻮﺩ ﺭﺟﻮﻉ ﻧﻤﻮﺩﻳﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻳﻤﺎﻥ ﻣﺸﺮﻙ ﺷﺪﻳﺪ‪ ،‬ﻭ ﺑﻌﺪ ﺍﺯ ﺷﺠﺎﻋﺖ ﺗﺮﺳﻴﺪﻳﺪ ﺍﺯ ﮔﺮﻭﻫﻰ ﻛﻪ ﺑﻌﺪ ﺍﺯ‬ ‫ﭘﻴﻤﺎﻥ ﺑﺴﺘﻨﺸﺎﻥ ﺳﻮﮔﻨﺪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺷﻜﺴﺘﻨﺪ ﻭ ﺩﺭ ﺩﻳﻦ ﺷﻤﺎ ﻃﻌﻨﻪ ﻭﺍﺭﺩ ﻧﻤﻮﺩﻧﺪ‪.‬‬ ‫ﺑﺎ ﺍﻣﺎﻣﺎﻥ ﻛﻔﺮ ﺟﻨﮓ ﻛﻨﻴﺪ ﻛﻪ ﺁﻧﺎﻥ ﭘﺎﻳﺒﻨﺪ ﺑﻪ ﺳﻮﮔﻨﺪﻫﺎﻳﺸﺎﻥ ﻧﻤﻰ ﺑﺎﺷﻨﺪ‪ ،‬ﺗﺎ ﺷﺎﻳﺪ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺧﻮﺩ ﺑﺮﮔﺮﺩﻧﺪ‪ .‬ﺁﻳﺎ ﺑﺎ ﮔﺮﻭﻫﻰ ﻛﻪ ﺳﻮﮔﻨﺪﻫﺎﻯ ﺧﻮﺩ‬ ‫ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ ﻭ ﻗﺼﺪ ﺑﻴﺮﻭﻥ ﻧﻤﻮﺩﻥ ﺭﺳﻮﻝ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ ﻛﺎﺭﺯﺍﺭ ﻧﻤﻰ ﻧﻤﺎﻳﻴﺪ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻧﺎﻥ ﺍﺑﺘﺪﺍ ﺷﺮﻭﻉ ﺑﻪ ﺟﻨﮓ ﻧﻤﻮﺩﻧﺪ؟ ﺁﻳﺎ ﺍﺯ ﺁﻧﺎﻥ‬ ‫ﻫﺮﺍﺱ ﺩﺍﺭﻳﺪ؟ ﺧﺪﺍﻭﻧﺪ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻭ ﺑﺘﺮﺳﻴﺪ ﺍﮔﺮ ﻣﺆﻣﻦ ﻫﺴﺘﻴﺪ‪.‬‬

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‫ﺧﻮﺍﺭﻯ ﺣﻖ ﺑﺪﺳﺖ ﻣﺮﺩﻡ‬ ‫ﺁﮔﺎﻩ ﺑﺎﺷﻴﺪ! ﺑﺨﺪﺍ ﻗﺴﻢ ﺷﻤﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﻢ ﻛﻪ ﺑﻪ ﺯﻧﺪﮔﻰ ﺭﺍﺣﺖ ﻣﻴﻞ ﻧﻤﻮﺩﻩ ﺍﻳﺪ‪ ،‬ﻭ ﻛﺴﻰ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﻣﻨﺼﺐ ﺣﻞ ﻭ ﻓﺼﻞ ﺍﻣﻮﺭ ﺍﺳﺖ ﺍﺯ ﺟﺎﻳﮕﺎﻫﺶ‬ ‫ﺩﻭﺭ ﻧﻤﻮﺩﻳﺪ‪ ،‬ﻭ ﺗﻦ ﺑﻪ ﺭﺍﺣﺘﻰ ﺩﺭ ﺩﺍﺩﻩ ﺍﻳﺪ‪ ،‬ﻭ ﺍﺯ ﺟﺎﻯ ﻭﺳﻴﻊ ﺑﻪ ﺟﺎﻯ ﺗﻨﮓ ﭘﻨﺎﻩ ﺁﻭﺭﺩﻩ ﺍﻳﺪ‪ ،‬ﻭ ﺍﺯ ﺩﻳﻦ ﺑﺮﮔﺸﺘﻴﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺣﻔﻆ ﻣﻰ ﻛﺮﺩﻳﺪ‬ ‫ﺩﻭﺭ ﺍﻓﻜﻨﺪﻳﺪ‪ ،‬ﻭ ﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﺑﻪ ﺁﺳﺎﻧﻰ ﺧﻮﺭﺩﻩ ﺑﻮﺩﻳﺪ ﺑﺮﮔﺮﺩﺍﻧﺪﻳﺪ‪.‬‬ ‫ﺍﮔﺮ ﺷﻤﺎ ﻭ ﺗﻤﺎﻡ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺯﻣﻴﻦ ﻫﺴﺘﻨﺪ ﻛﺎﻓﺮ ﺷﻮﻧﺪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻫﻤﻪ ﻯ ﺁﻧﻬﺎ ﺑﻰ ﻧﻴﺎﺯ ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﺳﭙﺎﺱ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺁﻳﺎ ﺧﺒﺮ ﻛﺴﺎﻧﻰ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺷﻤﺎ ﺍﺯ ﻗﻮﻡ ﻧﻮﺡ ﻭ ﻋﺎﺩ ﻭ ﺛﻤﻮﺩ ﻭ ﺍﻗﻮﺍﻣﻰ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﺎﻥ ﺁﻣﺪﻧﺪ ﺑﻪ ﺷﻤﺎ ﻧﺮﺳﻴﺪﻩ؟ ﻗﻀﺎﻳﺎﻯ ﺁﻧﺎﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﻧﻤﻰ ﺩﺍﻧﺪ‬ ‫ﻛﻪ ﺭﺳﻮﻻﻥ ﺍﻟﻬﻰ ﺑﺎ ﺑﻴﻨﺎﺕ ﺑﻪ ﺳﻮﻯ ﺁﻥ ﺍﻗﻮﺍﻡ ﺁﻣﺪﻧﺪ‪ ،‬ﻭﻟﻰ ﺁﻧﺎﻥ ﺩﺳﺘﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺩﻫﺎﻥ ﺧﻮﺩ ﮔﺬﺍﺭﺩﻩ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺑﻪ ﺁﻧﭽﻪ ﺷﻤﺎ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ‬ ‫ﺍﻳﺪ ﻛﺎﻓﺮﻳﻢ‪ ،‬ﻭ ﻣﺎ ﺩﺭ ﺁﻧﭽﻪ ﻣﺎ ﺭﺍ ﺑﺴﻮﻳﺶ ﻣﻰ ﺧﻮﺍﻧﻴﺪ ﺩﺭ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪ ﻫﺴﺘﻴﻢ‪.‬‬

‫ﻋﺎﺭ ﻭ ﻋﺬﺍﺏ ﺑﺮ ﻛﺴﻰ ﻛﻪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺧﻮﺍﺭ ﻛﻨﺪ‬ ‫ﻣﻦ ﮔﻔﺘﻢ ﺁﻧﭽﻪ ﮔﻔﺘﻢ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﻰ ﺩﺍﻧﻢ ﻳﺎﺭﻯ ﻧﻜﺮﺩﻥ ﻭﺟﻮﺩﺗﺎﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ ﺑﻰ ﻭﻓﺎﺋﻰ ﻫﻤﭽﻮﻥ ﻟﺒﺎﺳﻰ ﺑﺮ ﻗﻠﺒﻬﺎﻯ ﺷﻤﺎ ﭘﻮﺷﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭﻟﻰ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺑﺨﺎﻃﺮ ﺑﺮ ﻟﺐ ﺭﺳﻴﺪﻥ ﺟﺎﻧﻢ ﺑﻮﺩ‪ ،‬ﻭ ﺁﻩ ﻫﺎﺋﻰ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻯ ﺧﺎﻣﻮﺵ ﻧﻤﻮﺩﻥ ﺁﺗﺶ ﻏﻀﺒﻢ ﻛﺸﻴﺪﻡ‪ ،‬ﻭ ﺳﺴﺘﻰ ﺗﻜﻴﻪ ﮔﺎﻫﻢ ﺑﻮﺩ ﻭ‬ ‫ﺿﻌﻒ ﻳﻘﻴﻦ ﺷﻤﺎ ﺍﺳﺖ ﻭ ﺍﻇﻬﺎﺭ ﻏﺼﻪ ﻯ ﺳﻴﻨﻪ ﺍﻡ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮ ﻧﺘﻮﺍﻧﺴﺘﻢ ﺁﻧﺮﺍ ﻣﺨﻔﻰ ﻛﻨﻢ ﻭ ﺑﺮﺍﻯ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﺑﻮﺩ‪.‬‬ ‫ﭘﺲ ﺷﺘﺮ ﺧﻼﻓﺖ ﺭﺍ ﺑﮕﻴﺮﻳﺪ ﻭ ﺑﺎ ﻃﻨﺎﺏ‪ ،‬ﺭ‪‬ﺣ‪‬ﻞ ]ﺭﺣﻞ ﺑﺮﺍﻯ ﺷﺘﺮ ﺩﺭ ﺣﻜﻢ ﺯﻳﻦ ﺑﺮﺍﻯ ﺍﺳﺐ ﺍﺳﺖ‪ .‬ﺁﻥ ﺭﺍ ﻣﺤﻜﻢ ﺑﻪ ﺷﻜﻢ ﺁﻥ ﺑﺒﻨﺪﻳﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ‬ ‫ﻛﻤﺮ ﺁﻥ ﺷﺘﺮ ﻣﺠﺮﻭﺡ ﺷﺪﻩ ﻭ ﺍﺳﺘﺨﻮﺍﻧﻬﺎﻳﺶ ﺷﻜﺴﺘﻪ ﻭ ﭘﺎﻫﺎﻳﺶ ﺿﻌﻴﻒ ﺷﺪﻩ ﻭ ﻛﻒ ﭘﺎﻫﺎﻳﺶ ﻧﺎﺯﻙ ﮔﺮﺩﻳﺪﻩ ﻭ ﻋﻴﺐ ﺁﻥ ﻫﻤﻴﺸﻪ ﺑﺎﻗﻰ ﺍﺳﺖ‪ .‬ﺑﻪ‬ ‫ﻏﻀﺐ ﺧﺪﺍﻯ ﺟﺒﺎﺭ ﻭ ﻧﻨﮓ ﺍﺑﺪﻯ ﻋﻼﻣﺖ ﮔﺬﺍﺭﻯ ﺷﺪﻩ‪ ،‬ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺁﺗﺶ ﺍﻟﻬﻰ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﺁﺗﺸﻰ ﻛﻪ ﺑﺮ ﻗﻠﺒﻬﺎ ﺍﺛﺮ ﻣﻰ ﮔﺬﺍﺭﺩ ﻭ ﺩﺭ ﻋﻤﻮﺩﻫﺎﻯ‬ ‫ﻛﺸﻴﺪﻩ ﺑﺮ ﺁﻧﺎﻥ ﻣﻼﺯﻡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻴﺪ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﻣﺤﻔﻮﻅ ﺍﺳﺖ ﻭ ﺑﺰﻭﺩﻯ ﻛﺴﺎﻧﻰ ﻛﻪ ﺳﺘﻢ ﻛﺮﺩﻧﺪ ﻣﻰ ﻓﻬﻤﻨﺪ ﺑﻪ ﻛﺠﺎ ﻣﻰ ﺭﻭﻧﺪ‪.‬‬

‫ﻣﻦ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺗﺎﻥ ﻫﺴﺘﻢ‬ ‫ﻣﻦ ﺩﺧﺘﺮ ﻛﺴﻰ ﻫﺴﺘﻢ ﻛﻪ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﺷﺪﻳﺪﻯ ﻛﻪ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻳﺪ ﺗﺮﺳﺎﻧﻴﺪ‪ .‬ﭘﺲ ﻫﻤﮕﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﻦ ﺣﻴﻠﻪ ﺑﻜﺎﺭ ﺑﻨﺪﻳﺪ ﻭ ﺑﻪ ﺗﺄﺧﻴﺮ‬ ‫ﻧﻴﻨﺪﺍﺯﻳﺪ! ﺷﻤﺎ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺑﻜﻨﻴﺪ ﻛﻪ ﻣﺎ ﻫﻢ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩ ﻫﺴﺘﻴﻢ ﻭ ﻣﻨﺘﻈﺮ ﺑﺎﺷﻴﺪ ﻛﻪ ﻣﺎ ﻫﻢ ﻣﻨﺘﻈﺮﻳﻢ‪.‬‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﺑﻴﻦ ﻣﺎ ﻭ ﻗﻮﻡ ﻣﺎﻥ ﺑﻪ ﺣﻖ ﺣﻜﻢ ﻛﻦ ﻭ ﺗﻮ ﺑﻬﺘﺮﻳﻦ ﺣﻜﻢ ﻛﻨﻨﺪﻩ ﻫﺴﺘﻰ ﻭ ﺑﺰﻭﺩﻯ ﻛﻔﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻋﺎﻗﺒﺖ ﻛﺎﺭ ﺑﻪ ﻧﻔﻊ ﻛﻴﺴﺖ‪ .‬ﻭ‬ ‫ﻞ ﺷﻤﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ ﻭ ﻧﺎﻣﻪ ﻯ ﺍﻋﻤﺎﻝ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑﺮﮔﺮﺩﻥ ﺍﻭ ﺁﻭﻳﺨﺘﻪ ﺍﻳﻢ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‬ ‫ﺑﮕﻮ ﻋﻤﻞ ﻛﻨﻴﺪ ﻛﻪ ﺑﺰﻭﺩﻯ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻭ ﻣﺆﻣﻨﻴﻦ ﻋﻤ ِ‬ ‫ﻫﺮﻛﺲ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻯ ﺫﺭﻩ ﺍﻯ ﻋﻤﻞ ﺧﻴﺮ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻧﺘﻴﺠﻪ ﺍﺵ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ ﻭ ﻫﺮﻛﺲ ﺫﺭﻩ ﺍﻯ ﻋﻤﻞ ﺷﺮ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻧﺘﻴﺠﻪ ﺍﺵ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﻳﺪ‪ .‬ﻭ‬ ‫ﮔﻮﻳﺎ ﻛﺎﺭ ﭼﻨﻴﻦ ﻣﻘﺪﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

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‫ﺟﻮﺍﺏ ﺍﺑﻮﺑﻜﺮ‬ ‫ﺁﻧﮕﺎﻩ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﺟﻮﺍﺏ ﺣﻀﺮﺕ ﮔﻔﺖ‪ :‬ﺭﺍﺳﺖ ﻣﻰ ﮔﻮﺋﻰ ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﭘﺪﺭ ﺗﻮ ﻧﺴﺒﺖ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺑﺎ ﻋﻄﻮﻓﺖ ﻭ ﻛﺮﻳﻢ ﺑﻮﺩ ﻭ ﺭﺣﻤﺖ ﻭ ﺭﺃﻓﺖ‬ ‫ﺩﺍﺷﺖ‪ ،‬ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻛﺎﻓﺮﻳﻦ ﻋﺬﺍﺏ ﺍﻟﻴﻢ ﻭ ﻋﻘﺎﺏ ﻋﻈﻴﻢ ﺑﻮﺩ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﻧﺴﺐ ﺍﻭ ﺭﺍ ﺑﻨﮕﺮﻳﻢ ﺩﺭ ﺑﻴﻦ ﺗﻤﺎﻡ ﺯﻧﺎﻥ ﺍﻭ ﺭﺍ ﺗﻨﻬﺎ ﭘﺪﺭ ﺗﻮ ﻣﻰ ﻳﺎﺑﻴﻢ‪ ،‬ﻭ ﺩﺭ‬ ‫ﺑﻴﻦ ﺩﻭﺳﺘﺎﻥ ﺻﻤﻴﻤﻴﺶ ﺗﻨﻬﺎ ﺑﺮﺍﺩﺭ ﭘﺴﺮﻋﻤﻮﻳﺖ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻣﻰ ﺑﻴﻨﻴﻢ‪ ،‬ﻛﻪ ﺍﻭ ﺭﺍ ﺑﺮ ﺗﻤﺎﻡ ﺩﻭﺳﺘﺎﻥ ﺑﺮﮔﺰﻳﺪ‪ ،‬ﻭ ﻋﻠﻰ ﻛﺴﻰ ﺑﻮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﺭ‬ ‫ﻫﺮ ﻛﺎﺭ ﺑﺰﺭﮔﻰ ﻳﺎﺭﻯ ﻣﻰ ﻧﻤﻮﺩ‪.‬‬ ‫ﻰ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺩﺷﻤﻦ ﻣﻰ ﺩﺍﺭﺩ‪ .‬ﺷﻤﺎ ﻋﺘﺮﺕ ﭘﺎﻙ ﺭﺳﻮﻝ ﺧﺪﺍ ﻫﺴﺘﻴﺪ ﻭ‬ ‫ﻓﻘﻂ ﺍﻧﺴﺎﻥ ﺳﻌﺎﺩﺗﻤﻨﺪ ﺷﻤﺎ ﺭﺍ ﺩﻭﺳﺖ ﻣﻰ ﺩﺍﺭﺩ ﻭ ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ ﺷﻘ ِ‬ ‫ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ﻣﻨﺘﺨﺐ ﺍﻭﻳﻴﺪ‪ .‬ﺭﺍﻫﻨﻤﺎﻳﺎﻥ ﻣﺎ ﺑﺮ ﻛﺎﺭﻫﺎﻯ ﺧﻴﺮ ﺷﻤﺎﻳﻴﺪ‪ ،‬ﻭ ﺳﻮﻕ ﺩﻫﻨﺪﮔﺎﻥ ﻣﺎ ﺑﻪ ﺑﻬﺸﺖ ﺷﻤﺎ ﻫﺴﺘﻴﺪ‪.‬‬

‫ﺣﺪﻳﺚ ﺟﻌﻠﻰ »ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭﺙ«‬ ‫ﻭ ﺗﻮ ﺍﻯ ﺑﺮﮔﺰﻳﺪﻩ ﻯ ﺗﻤﺎﻡ ﺯﻧﺎﻥ ﻭ ﺩﺧﺘﺮ ﺑﻬﺘﺮﻳﻦ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩﺭ ﺁﻧﭽﻪ ﻛﻪ ﻣﻰ ﮔﻮﺋﻰ ﺭﺍﺳﺘﮕﻮ ﻫﺴﺘﻰ‪ ،‬ﻭ ﺩﺭ ﻭﻓﻮﺭ ﻋﻘﻞ ﺳﺒﻘﺖ ﺩﺍﺭﻯ‪ ،‬ﻭ ﺣﻖ ﺗﻮ ﺭﺩ‬ ‫ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﺳﺨﻦ ﺭﺍﺳﺘﻰ ﻛﻪ ﻣﻰ ﮔﻮﺋﻰ ﺍﺯ ﺗﻮ ﻣﻨﻊ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﻗﺴﻢ ﺑﺨﺪﺍ ﻛﻪ ﺍﺯ ﺭﺃﻯ ﻭ ﻧﻈﺮ ﭘﻴﺎﻣﺒﺮ ﭘﺎ ﺭﺍ ﻓﺮﺍ ﻧﮕﺬﺍﺷﺘﻢ ﻭ ﻛﺎﺭﻯ ﻛﻪ ﻛﺮﺩﻡ ﺑﺎ ﺍﺟﺎﺯﻩ‬ ‫ﻯ ﺍﻭ ﺑﻮﺩ!! ﭘﻴﺸﺘﺎﺯ ﻫﺮ ﻗﻮﻡ ﺑﻪ ﺁﻧﺎﻥ ﺩﺭﻭﻍ ﻧﻤﻰ ﮔﻮﻳﺪ‪ ،‬ﻭ ﺗﻮ ﮔﻔﺘﻰ ﻭ ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﺭﺳﺎﻧﺪﻯ ﻭ ﺩ‪‬ﺭ‪‬ﺷﺘﻰ ﻧﻤﻮﺩﻯ ﻭ ﻗﻬﺮ ﻛﺮﺩﻯ!! ﻭ ﻣﻦ ﺧﺪﺍ ﺭﺍ‬ ‫ﺷﺎﻫﺪ ﻣﻰ ﮔﻴﺮﻡ‪ -‬ﻭ ﺍﻭ ﺩﺭ ﺷﺎﻫﺪ ﺑﻮﺩﻥ ﻛﺎﻓﻰ ﺍﺳﺖ!‪ -‬ﻛﻪ ﻣﻦ ﺷﻨﻴﺪﻡ ﻛﻪ ﺭﺳﻮﻝ ﺧﺪﺍ ﻣﻰ ﻓﺮﻣﻮﺩ‪» :‬ﻣﺎ ﮔﺮﻭﻩ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﻭ ﺯﻣﻴﻦ ﻭ ﺧﺎﻧﻪ ﻭ‬ ‫ﺍﺛﺎﺙ ﺧﺎﻧﻪ ﺑﻪ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﻳﻢ ﻭ ﻛﺘﺎﺑﻬﺎ ﻭ ﺣﻜﻤﺖ ﻭ ﻋﻠﻢ ﻭ ﻧﺒﻮﺕ ﺭﺍ ﺑﻪ ﺍﺭﺙ ﻣﻰ ﮔﺬﺍﺭﻳﻢ‪ .‬ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻣﺎﻝ ﺩﻧﻴﺎ ﺍﺯ ﻣﺎ ﺑﺎﻗﻰ ﻣﻰ ﻣﺎﻧﺪ ﺍﺯ ﺁ ِﻥ ﻭﻟﻲ‬ ‫ﺍﻣﺮ ﺑﻌﺪ ﻣﺎ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻭ ﺑﻨﻈﺮ ﺧﻮﻳﺶ ﺣﻜﻢ ﻛﻨﺪ«! ] ﺍﻳﻦ ﺣﺪﻳﺚ ﺟﻌﻠﻰ ﺍﺑﻮﺑﻜﺮ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ ﺑﻄﻮﺭ ﻣﻔﺼﻞ ﺁﻥ ﺭﺍ ﺭﺩ ﻛﺮﺩﻧﺪ ﻭ ﺟﻮﺍﺏ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﺩﺍﺩﻧﺪ‪[.‬ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺗﻮ ﺩﺭ ﭘﻰ ﺁﻥ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﺗﻬﻴﻪ ﻯ‬ ‫ﺍﺳﺐ ﻭ ﺍﺳﻠﺤﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎ ﺁﻥ ﺑﻪ ﻣﻘﺎﺑﻠﻪ ﻯ ﺩﺷﻤﻨﺎﻥ ﺑﭙﺮﺩﺍﺯﻧﺪ ﻭ ﺑﺎ ﻛﻔﺎﺭ ﺟﻬﺎﺩ ﻛﻨﻨﺪ ﻭ ﺑﺮ ﮔﺮﺩﻧﻜﺸﺎﻥ ﻓﺠﺎﺭ ﺷﻤﺸﻴﺮ ﺑﺰﻧﻨﺪ! ﻭ ﺍﻳﻦ‬ ‫ﻋﻤﻞ ﺑﻪ ﺍﺟﻤﺎﻉ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩ ﺍﻡ ﻭ ﺑﻪ ﺭﺃﻯ ﺧﻮﺩ ﻋﻤﻞ ﻧﻜﺮﺩﻩ ﺍﻡ‪ .‬ﺍﻳﻦ ﺣﺎﻝ ﻭ ﻣﺎﻝ ﻣﻦ ﺑﺮﺍﻯ ﺗﻮ ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺕ‬ ‫ﺑﺎﺷﺪ! ﻭ ﻣﺎ ﺁﻥ ﺭﺍ ﺍﺯ ﺗﻮ ﻧﻤﻰ ﮔﻴﺮﻳﻢ ﻭ ﺑﺮﺍﻯ ﺩﻳﮕﺮﻯ ﺫﺧﻴﺮﻩ ﻧﻤﻰ ﻛﻨﻴﻢ‪ .‬ﺗﻮ ﺑﺮﺗﺮﻳﻦ ﺑﺎﻧﻮﻯ ﺍﻣﺖ ﭘﺪﺭﺕ ﻭ ﺩﺭﺧﺖ ﻃﻴﺒﻪ ﺍﻯ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﺍﻧﺖ ﻫﺴﺘﻰ!‬ ‫ﻣﺎ ﻧﻤﻰ ﺧﻮﺍﻫﻴﻢ ﻣﺎﻝ ﺗﻮ ﺭﺍ ﻛﻪ ﺑﻪ ﺗﻮ ﺗﻔﻀﻞ ﺷﺪﻩ ﺍﺯ ﺗﻮ ﺑﮕﻴﺮﻳﻢ‪ ،‬ﻭ ﻣﻘﺎﻡ ﺍﺟﺪﺍﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺖ ﻛﻢ ﺷﻤﺮﺩﻩ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﻓﺮﻣﺎﻥ ﺗﻮ ﺩﺭ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﻣﻠﻚ‬ ‫ﻣﻦ ﺍﺳﺖ ﻣﺆﺛﺮ ﻭ ﻧﺎﻓﺬ ﺍﺳﺖ! ﺁﻳﺎ ﺍﺟﺎﺯﻩ ﻣﻰ ﺩﻫﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺎ ﺩﺳﺘﻮﺭ ﭘﺪﺭﺕ ﻣﺨﺎﻟﻔﺖ ﻛﻨﻢ؟!‬

‫ﭘﻴﺎﻣﺒﺮ ﻣﺨﺎﻟﻒ ﻗﺮﺁﻥ ﻧﻤﻰ ﮔﻮﻳﺪ‬ ‫ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺟﻮﺍﺏ ﺍﻭ ﻓﺮﻣﻮﺩ‪:‬‬ ‫ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ! ﻫﺮﮔﺰ ﭘﺪﺭﻡ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﺭﻭﻯ ﮔﺮﺩﺍﻥ ﻧﺒﻮﺩﻩ ﻭ ﻣﺨﺎﻟﻔﺖ ﺍﺣﻜﺎﻡ ﺁﻥ ﺭﺍ ﻧﻜﺮﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﭘﻴﺮﻭﻯ ﻓﺮﺍﻣﻴﻦ ﺍﻭ ﺭﺍ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺟﺎﻯ ﺟﺎﻯ ﺁﻥ‬ ‫ﻣﺘﺎﺑﻌﺖ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬

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‫ﺁﻳﺎ ﻫﻤﮕﻰ ﺑﺮ ﺳﺮ ﺑﻰ ﻭﻓﺎﺋﻰ ﺍﺟﺘﻤﺎﻉ ﻛﺮﺩﻩ ﺍﻳﺪ ﻭ ﻋﺬﺭﺗﺎﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭﻭﻏﻰ ﺍﺳﺖ ﻛﻪ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻳﺪ‪ .‬ﻭ ﺍﻳﻦ ﻋﻤﻞ ﺷﻤﺎ ﺑﻌﺪ ﺍﺯ ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ‬ ‫ﻫﻤﺎﻧﻨﺪ ﺁﻥ ﻏﺎﺋﻠﻪ ﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺍﻭ ﺩﻧﺒﺎﻝ ﻣﻰ ﻛﺮﺩﻳﺪ‪.‬‬

‫ﺗﺼﺮﻳﺢ ﻗﺮﺁﻥ ﺑﻪ ﺍﺭﺙ ﺍﻧﺒﻴﺎء‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺧﺪﺍﺳﺖ ﻛﻪ ﺣﺎﻛﻤﻰ ﻋﺎﺩﻝ ﻭ ﮔﻮﻳﻨﺪﻩ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﻓﺼﻞ ﺧﺼﻮﻣﺖ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﻯ ﭘﻴﺎﻣﺒﺮﻯ ﺍﺯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺧﺪﺍ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻓﺮﺯﻧﺪﻯ‬ ‫ﺑﻪ ﻣﻦ ﻋﻄﺎ ﻓﺮﻣﺎ ﻛﻪ ﺍﺯ ﻣﻦ ﻭ ﺍﺯ ﺁﻝ ﻳﻌﻘﻮﺏ ﺍﺭﺙ ﺑﺒﺮﺩ« ]ﺳﻮﺭﻩ ﻯ ﻣﺮﻳﻢ‪ :‬ﺁﻳﻪ ﻯ ‪ ،.6‬ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻭ ﺳﻠﻴﻤﺎﻥ ﺍﺯ ﺩﺍﻭﺩ ﺍﺭﺙ ﺑﺮﺩ«‪ ] .‬ﺳﻮﺭﻩ ﻯ‬ ‫ﻧﻤﻞ‪ :‬ﺁﻳﻪ ﻯ ‪ .16‬ﺧﺪﺍﻭﻧﺪ ﻋﺰ ﻭ ﺟﻞ ﺩﺭ ﻗﺮﺁﻥ ﺗﻘﺴﻴﻤﺎﺗﻰ ﺩﺭ ﺍﺭﺙ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺣﺪﻭﺩ ﻭﺍﺟﺐ ﻣﻴﺮﺍﺙ ﺭﺍ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻩ ﻭ ﺳﻬﻢ ﻣﺮﺩ ﻭ ﺯﻥ ﺭﺍ ﺑﻴﺎﻥ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻄﻮﺭﻯ ﻛﻪ ﻋﺬﺭ ﺍﻫﻞ ﺑﺎﻃﻞ ﺭﺍ ﺑﺎﻃﻞ ﻛﺮﺩﻩ ﻭ ﺟﺎﻯ ﮔﻤﺎﻧﻬﺎ ﻭ ﺷﺒﻬﺎﺕ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣ‪‬ﺮﺩﮔﺎﻥ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﻟﻰ ﻧﻔﺴﺘﺎﻥ ﺑﺮ ﺷﻤﺎ‬ ‫ﺣﻴﻠﻪ ﻛﺮﺩﻩ ﻭ ﺑﺎﻳﺪ ﺻﺒﺮ ﻧﻴﻜﻮ ﻛﺮﺩ‪ ،‬ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﭽﻪ ﺷﻤﺎ ﻣﻰ ﭘﺮﺩﺍﺯﻳﺪ ﻛﻤﻚ ﻛﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﻛﻪ ﺩﺭ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﻧﺪ ﭘﻴﺎﻣﺒﺮﻧﺪ ]ﺍﺷﺎﺭﻩ ﻯ ﺣﻀﺮﺕ ﺑﻪ ﺍﺩﻋﺎﻯ ﺍﺑﻮﺑﻜﺮ ﺍﺳﺖ ﻛﻪ ﺍﻧﺒﻴﺎ ﺍﺭﺙ ﻧﻤﻰ ﺑﺮﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺩﻭ ﺁﻳﻪ ﻛﻪ ﺻﺮﻳﺤﺎ ﺍﺭﺙ‬ ‫ﮔﺬﺍﺷﺘﻦ ﺩﻭ ﭘﻴﺎﻣﺒﺮ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﻭ ﺣﻀﺮﺕ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﺍﺳﺖ ﺑﻄﻼﻥ ﺳﺨﻦ ﺍﺑﻮﺑﻜﺮ ﺭﻭﺷﻦ ﻣﻰ ﺷﻮﺩ‪ ،.‬ﻭ ﺗﻮ ﻣﻰ ﺩﺍﻧﻰ‬ ‫ﻛﻪ ﻣﻘﺎﻡ ﻧﺒﻮﺕ ﺍﺭﺙ ﺑﺮﺩﻧﻰ ﻧﻴﺴﺖ ﻭ ﺍﺭﺙ ﺑﺮﺩﻥ ﺩﺭ ﻏﻴﺮ ﻣﻘﺎﻡ ﻧﺒﻮﺕ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺮﺍﻯ ﭼﻪ ﺍﺯ ﺍﺭﺙ ﭘﺪﺭﻡ ﻣﺤﺮﻭﻡ ﻣﻰ ﺷﻮﻡ؟ ﺁﻳﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻛﺘﺎﺑﺶ‬ ‫ﺁﻭﺭﺩﻩ ﻛﻪ‪» :‬ﺑﺠﺰ ﻓﺎﻃﻤﻪ ﺩﺧﺘﺮ ﻣﺤﻤﺪ«؟ ﺑﻪ ﻣﻦ ﻧﺸﺎﻥ ﺑﺪﻩ ﺗﺎ ﻗﺎﻧﻊ ﺷﻮﻡ‪.‬‬

‫ﺟﻮﺍﺏ ﺍﺑﻮﺑﻜﺮ‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﺗﻮ ﻋﻴﻦ ﺩﻟﻴﻞ ﻭ ﺯﺑﺎﻥ ﺣﻜﻤﺖ ﻫﺴﺘﻰ‪ .‬ﺟﻮﺍﺏ ﺗﻮ ﺭﺍ ﺁﻣﺎﺩﻩ ﻧﻜﺮﺩﻩ ﺍﻡ‪ ،‬ﻭ ﺗﻮ ﺭﺍ ﺩﺭ ﺩﺭﺳﺘﻰ ﮔﻔﺘﺎﺭﺕ ﺭﺩ ﻧﻤﻰ ﻛﻨﻢ!‬ ‫ﻭﻟﻰ ﺍﻳﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻗﺎﺿﻰ ﺑﻴﻦ ﻣﻦ ﻭ ﺗﻮ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻡ ﺍﻳﻨﺎﻥ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﻣﻦ ﮔﺬﺍﺭﺩﻧﺪ ﻭ ﺑﺎ ﺗﻮﺍﻓﻖ ﺁﻧﺎﻥ ﻭ ﺑﺪﻭﻥ ﻗﺼﺪ ﺯﻭﺭﮔﻮﻳﻰ ﻭ ﺍﺳﺘﺒﺪﺍﺩ ﻭ ﻣﻘﺪﻡ ﺩﺍﺷﺘﻦ ﺩﻳﮕﺮﻯ ﺍﻳﻦ )ﻓﺪﻙ( ﺭﺍ ﺍﺯ ﺗﻮ‬ ‫ﮔﺮﻓﺘﻢ‪ ،‬ﻭ ﺧﻮﺩﺷﺎﻥ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺷﺎﻫﺪﻧﺪ‪.‬‬

‫ﺧﻄﺎﺏ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﻮﺟﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪:‬‬ ‫ﺍﻯ ﻣﺴﻠﻤﺎﻧﺎﻧﻰ ﻛﻪ ﺑﺎ ﺳﺮﻋﺖ ﺑﻪ ﻗﻮﻝ ﺑﺎﻃﻞ ﺭﻭﻯ ﺁﻭﺭﺩﻳﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻤﻞ ﻧﺎﭘﺴﻨﺪ ﺯﻳﺎﻥ ﺁﻭﺭ ﺳﻜﻮﺕ ﻧﻤﻮﺩﻳﺪ ﻭ ﺭﺍﺿﻰ ﺷﺪﻳﺪ! ﺁﻳﺎ ﺩﺭ ﻛﻠﻤﺎﺕ‬ ‫ﻗﺮﺁﻥ ﺗﺪﺑﺮ ﻧﻤﻰ ﻛﻨﻴﺪ ﻳﺎ ﺁﻧﻜﻪ ﺑﺮ ﻗﻠﺒﻬﺎﻳﺘﺎﻥ ﻗﻔﻠﻬﺎﻳﻰ ﺯﺩﻩ ﺷﺪﻩ ﺍﺳﺖ؟ ﺑﻠﻜﻪ ﺍﻋﻤﺎﻝ ﺑﺪﺗﺎﻥ ﻗﻠﺒﻬﺎﻯ ﺷﻤﺎ ﺭﺍ ﭘﻮﺷﺎﻧﺪﻩ ﻭ ﮔﻮﺵ ﻭ ﭼﺸﻤﺘﺎﻥ ﺭﺍ ﺑﺴﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺑﺪ ﺗﺄﻭﻳﻠﻰ ﻛﺮﺩﻳﺪ ﻭ ﭼﻪ ﺑﺪ ﻣﺸﻮﺭﺗﻰ ﻧﻤﻮﺩﻳﺪ‪ ،‬ﻭ ﭼﻪ ﺷﺮﻯ ﺍﺳﺖ ﺁﻧﭽﻪ ﺧﻴﺮ ﺭﺍ ﺑﺎ ﺁﻥ ﻋﻮﺽ ﻛﺮﺩﻳﺪ‪.‬‬ ‫ﻗﺴﻢ ﺑﺨﺪﺍ ﺑﺎﺭﺵ ﺭﺍ ﺳﻨﮕﻴﻦ ﻣﻰ ﻳﺎﺑﻴﺪ ﻭ ﻋﺎﻗﺒﺘﺶ ﺭﺍ ﻋﺬﺍﺏ ﻣﻰ ﺑﻴﻨﻴﺪ ﺯﻣﺎﻧﻰ ﻛﻪ ﭘﺮﺩﻩ ﺑﺮﺍﻯ ﺷﻤﺎ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ ﻭ ﭘﻮﺷﻴﺪﻩ ﻫﺎ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ ﻭ‬ ‫ﻋﺬﺍﺑﻬﺎﺋﻰ ﻛﻪ ﮔﻤﺎﻧﺶ ﺭﺍ ﻧﻤﻰ ﺑﺮﻳﺪ ﺍﺯ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺗﺎﻥ ﺑﺮ ﺷﻤﺎ ﻇﺎﻫﺮ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺻﺎﺣﺒﺎﻥ ﺑﺎﻃﻞ ﺯﻳﺎﻥ ﻣﻰ ﻛﻨﻨﺪ‪.‬‬

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‫ﺗﺄﺛﻴﺮ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ‬ ‫ﺭﺍ ﻭﻯ ﻣﻰ ﮔﻮﻳﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﺧﻄﺒﻪ ﻯ ﺣﻀﺮﺕ‪ ،‬ﭼﻨﺎﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﮔﺮﻳﻪ ﻛﺮﺩﻧﺪ ﻛﻪ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﻣﺪﻳﻨﻪ ﺑﻪ ﻟﺮﺯﻩ ﺩﺭﺁﻣﺪ ﻭ ﻣﺮﺩﻡ ﺑﻪ‬ ‫ﻫﻴﺠﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ﺻﺪﺍﻫﺎ ﺑﺎﻻ ﮔﺮﻓﺖ‪.‬‬

‫ﺁﻧﭽﻪ ﺑﻴﻦ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ‬ ‫ﻫﻨﮕﺎﻣﻴﻜﻪ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺭﺳﻴﺪ ]ﺑﻌﻴﺪ ﻧﻴﺴﺖ ﻫﻨﮕﺎﻡ ﺭﺳﻴﺪﻥ ﺍﻳﻦ ﺧﺒﺮ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺯﻣﺎﻧﻰ ﺑﻮﺩﻩ ﻛﻪ ﺍﻭ ﻫﻨﻮﺯ ﺩﺭ ﻣﺴﺠﺪ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﻣﺘﻔﺮﻕ ﺷﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺧﺒﺮ ﺍﺿﻄﺮﺍﺏ ﻭ ﮔﺮﻳﻪ ﻫﺎﻯ ﻣﺮﺩﻡ ﺑﻪ ﺍﻭ ﺭﺳﻴﺪ ﺑﺎ ﻋﻤﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﭼﮕﻮﻧﮕﻰ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻣﺴﺌﻠﻪ ﻣﺸﻮﺭﺕ ﻧﻤﻮﺩ ﻭ‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﻣﺴﺠﺪ ﻓﺮﺍ ﺧﻮﺍﻧﻨﺪ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻫﻨﻮﺯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺠﺪ ﺑﻮﺩﻧﺪ )ﭼﻨﺎﻧﻜﻪ ﺍﺯ‬ ‫ﺩﻻﺋﻞ ﺍﻻﻣﺎﻣﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰ ﺷﻮﺩ(‪ .‬ﻭﻗﺘﻰ ﻣﺮﺩﻡ ﺟﻤﻊ ﺷﺪﻧﺪ ﺍﺑﻮﺑﻜﺮ ﺁﻥ ﺳﺨﻨﺎﻥ ﺗﻬﺪﻳﺪﺁﻣﻴﺰ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺯﺩ ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﺍﻡ ﺳﻠﻤﻪ ﺑﻌﻨﻮﺍﻥ ﺍﻋﺘﺮﺍﺽ‬ ‫ﺑﺮ ﺍﻭ ﻣﻄﺎﻟﺒﻰ ﺑﻴﺎﻥ ﺩﺍﺷﺖ ﻛﻪ ﺫﻛﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﻌﺪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﻣﻨﺰﻝ ﺑﺎﺯﮔﺸﺘﻨﺪ‪ .‬ﺑﻪ ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺩﺳﺘﺖ ﺧﺎﻟﻰ ﺑﺎﺩ! ﭼﻪ ﻣﻰ ﺷﺪ‬ ‫ﺍﮔﺮ ﻣﺮﺍ ﺑﻪ ﺣﺎﻝ ﺧﻮﺩ ﻣﻰ ﮔﺬﺍﺷﺘﻰ ﻛﻪ ﺷﺎﻳﺪ ﺍﻳﻦ ﮔﺴﻴﺨﺘﮕﻰ ﺭﺍ ﺑﻪ ﻧﻮﻋﻰ ﺍﻟﺘﻴﺎﻡ ﻣﻰ ﺩﺍﺩﻡ ﻭ ﻣﺴﺌﻠﻪ ﺗﺸﻨﺞ ﺁﻭﺭ ﭘﻴﺶ ﺁﻣﺪﻩ ﺭﺍ ﺑﻄﻮﺭﻯ ﺍﺻﻼﺡ ﻣﻰ‬ ‫ﻛﺮﺩﻡ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺑﺮﺍﻳﻤﺎﻥ ﺑﻬﺘﺮ ﻧﺒﻮﺩ‪.‬‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺩﺭ ﺍﻳﻦ‪ ،‬ﺗﻀﻌﻴﻒ ﻗﺪﺭﺕ ﺗﻮ ﻭ ﺳﺒﻜﻰ ﻣﻘﺎﻡ ﺗﻮ ﺑﻮﺩ‪ ،‬ﻭ ﻣﻦ ﺑﺮﺍﻯ ﺗﻮ ﺩﻟﺴﻮﺯﻯ ﻛﺮﺩﻡ!‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﻭﺍﻯ ﺑﺮ ﺗﻮ! ﭘﺲ ﻛﻠﻤﺎﺕ ﺩﺧﺘﺮ ﻣﺤﻤﺪ ﭼﻪ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﻫﻤﮕﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﻭ ﭼﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻭ ﻣﺎ ﭼﻪ ﺣﻴﻠﻪ ﺍﻯ ﺑﺮﺍﻯ ﺍﻭ‬ ‫ﭘﻨﻬﺎﻥ ﻛﺮﺩﻩ ﺍﻳﻢ؟!‬ ‫ﻼ ﻭﺍﻗﻊ ﻧﺸﺪﻩ‬ ‫ﻋﻤﺮ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﺗُﻨﺪﻯ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ ﻭ ﺁﻳﺎ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﻟﺤﻈﻪ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﮔﺬﺷﺖ؟ ﻭ ﻣﺜﻞ ﺁﻧﻜﻪ ﺁﻧﭽﻪ ﺑﻮﺩﻩ ﺍﺻ ً‬ ‫ﺍﺳﺖ‪ ،‬ﻭ ﮔﻨﺎﻩ ﺁﻧﭽﻪ ﻛﻪ ﺑﻮﺩ ﺑﺮ ﻋﻬﺪﻩ ﻯ ﻣﻦ ﺑﮕﺬﺍﺭ! ﺭﺍ ﻭﻯ ﻣﻰ ﮔﻮﻳﺪ‪ :‬ﭘﺲ ﺍﺑﻮﺑﻜﺮ ﺑﺎ ﺩﺳﺘﺶ ﺑﺮ ﺷﺎﻧﻪ ﻋﻤﺮ ﺯﺩ ﻭ ﮔﻔﺖ‪ :‬ﭼﻪ ﺑﺴﻴﺎﺭ ﮔﺮﻓﺘﺎﺭﻯ ﻛﻪ ﺗﻮ‬ ‫ﺁﻥ ﺭﺍ ﺭﻓﻊ ﻧﻤﻮﺩﻯ!‬

‫ﺧﻄﺎﺏ ﺗﻬﺪﻳﺪ ﺁﻣﻴﺰ ﺍﺑﻮﺑﻜﺮ ﺑﻪ ﻣﺮﺩﻡ‬ ‫ﺁﻧﮕﺎﻩ ﺍﻋﻼﻥ ﻛﺮﺩ ﺗﺎ ﻣﺮﺩﻡ ﺍﺟﺘﻤﺎﻉ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺟﻤﻊ ﺷﺪﻧﺪ ﻭ ﺍﺑﻮﺑﻜﺮ ﺑﺮ ﻓﺮﺍﺯ ﻣﻨﺒﺮ ﺭﻓﺘﻪ ﻭ ﭘﺲ ﺍﺯ ﺣﻤﺪ ﻭ ﺛﻨﺎﻯ ﺧﺪﺍ ﮔﻔﺖ‪:‬‬ ‫ﺍﻯ ﻣﺮﺩﻡ‪ ،‬ﺍﻳﻦ ﭼﻪ ﺣﺎﻟﺘﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻫﺮ ﺣﺮﻓﻰ ﺁﺭﺯﻭﺋﻰ ﺍﺳﺖ؟ ﺍﻳﻦ ﺁﺭﺯﻭﻫﺎ ﺩﺭ ﻋﻬﺪ ﭘﻴﺎﻣﺒﺮﺗﺎﻥ ﻛﺠﺎ ﺑﻮﺩ‪ .‬ﭘﺲ ﻫﺮ ﻛﺴﻰ ﻛﻪ ﺷﻨﻴﺪﻩ ﺑﮕﻮﻳﺪ ﻭ ﻫﺮ‬ ‫ﻛﻪ ﺷﺎﻫﺪ ﺑﻮﺩﻩ ﺻﺤﺒﺖ ﻛﻨﺪ‪ .‬ﺑﻠﻜﻪ ﺍﻳﻦ ﻗﻀﻴﻪ ﻫﻤﭽﻮﻥ ﻗﻀﻴﻪ ﻯ ﺭﻭﺑﺎﻫﻰ ﻣﻰ ﻣﺎﻧﺪ ﻛﻪ ﺷﺎﻫﺪﺵ ﺩ‪‬ﻣﺶ ﺑﻮﺩ! ]ﺍﺷﺎﺭﻩ ﺑﻪ ﻳﻚ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﻋﺮﺑﻰ ﺍﺳﺖ‬ ‫ﻭ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺷﺎﻫﺪﻯ ﺑﺮ ﻣﺪﻋﺎﻳﺶ ﺟﺰ ﺑﻌﺾ ﻭ ﺟﺰء ﺧﻮﻳﺶ ﻧﻴﺴﺖ‪ .‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻟﻌﻨﺖ ﻛﻨﺪ ﻭ ﻟﻌﻨﺖ ﻛﺮﺩﻩ ﺍﺳﺖ! ﻣﻼﺯﻡ ﻫﺮ ﻓﺘﻨﻪ ﺍﻯ‬ ‫ﺍﺳﺖ ﻭ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﻓﺘﻨﻪ ﺭﺍ ﺑﺤﺎﻝ ﺍﻭﻟﻰ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ«‪ .‬ﻃﺎﻟﺐ ﻓﺘﻨﻪ ﺍﺳﺖ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻛﻪ ﻛﻬﻨﻪ ﺷﺪﻩ ﻫﻤﭽﻮﻥ ﺍﻡ ﻃﺤﺎﻝ ﻣﻰ ﻣﺎﻧﺪ ﻛﻪ ﻣﺤﺒﻮﺑﺘﺮﻳﻦ ﺍﻫﻠﺶ‬ ‫ﻧﺰﺩ ﺍﻭ ﮔﻤﺮﺍﻩ ﺍﺳﺖ‪.‬‬

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‫ﺁﮔﺎﻩ ﺑﺎﺷﻴﺪ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻢ ﺑﮕﻮﻳﻢ ﻣﻰ ﮔﻮﻳﻢ‪ ،‬ﻭ ﺍﮔﺮ ﺗﻜﻠﻢ ﻧﻤﺎﻳﻢ ﻣﻄﻠﺐ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰ ﻛﻨﻢ‪ .‬ﻭﻟﻰ ﺗﺎ ﺯﻣﺎﻧﻰ ﻛﻪ ﺭﻫﺎﻳﻢ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ ﻣﻦ ﺳﺨﻦ‬ ‫ﻧﻤﻰ ﮔﻮﻳﻢ‪ .‬ﺍﺯ ﺑﭽﻪ ﻫﺎ ﻛﻤﻚ ﻣﻰ ﮔﻴﺮﻧﺪ ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺑﻪ ﻳﺎﺭﻯ ﻣﻰ ﻃﻠﺒﻨﺪ‪.‬‬ ‫ﺍﻯ ﺍﻧﺼﺎﺭ ﺻﺤﺒﺖ ﺳﻔﻴﻬﺎﻥ ﺷﻤﺎ ﺑﻪ ﻣﻦ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻗﺴﻢ ﺑﺨﺪﺍ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺑﻪ ﺭﻋﺎﻳﺖ ﻋﻬﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺷﻤﺎﺋﻴﺪ‪ .‬ﺷﻤﺎ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻴﺪ ﻛﻪ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﺁﻣﺪ ﻭ ﺷﻤﺎ ﺍﻭ ﺭﺍ ﭘﻨﺎﻩ ﺩﺍﺩﻳﺪ ﻭ ﻳﺎﺭﻯ ﻧﻤﻮﺩﻳﺪ‪ ،‬ﻭ ﺍﻣﺮﻭﺯ ﺷﻤﺎ ﺍﺯ ﻫﻤﻪ ﺳﺰﺍﻭﺍﺭﺗﺮﻳﺪ ﻛﻪ ﻋﻬﺪ ﺍﻭ ﺭﺍ ﭘﺎﺱ ﺩﺍﺭﻳﺪ‪ .‬ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ‬ ‫ﻫﻤﻪ‪ ،‬ﻓﺮﺩﺍ ﺻﺒﺢ ﺑﺮﺍﻯ ﮔﺮﻓﺘﻦ ﻫﺪﻳﻪ ﻫﺎ ﺑﻴﺎﻳﻴﺪ! ﻣﻦ ﻛﺴﻰ ﻫﺴﺘﻢ ﻛﻪ ﭘﺮﺩﻩ ﺍﻯ ﺭﺍ ﻧﻤﻰ ﺩﺭﻡ ﻭ ﺩﺳﺖ ﻭ ﺯﺑﺎﻧﻰ ﺭﺍ ﺑﻠﻨﺪ ﻧﻤﻰ ﻛﻨﻢ ﻣﮕﺮ ﺑﺮ ﻛﺴﻰ ﻛﻪ‬ ‫ﺳﺰﺍﻭﺍﺭ ﺁﻥ ﺑﺎﺷﺪ! ﻭﺍﻟﺴﻼﻡ‪.‬‬

‫ﺧﻄﺎﺏ ﺍﻡ ﺳﻠﻤﻪ ﺑﺎ ﻣﺮﺩﻡ‬ ‫ﺭﺍ ﻭﻯ ﮔﻮﻳﺪ‪ :‬ﺁﻧﮕﺎﻩ ﺍﻡ ﺳﻠﻤﻪ ﺳﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺣﺠﺮﻩ ﺍﺵ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺑﻪ ﻣ‪‬ﺜﻞ ﻓﺎﻃﻤﻪ ﺍﻯ ﻛﻪ ﺩﺧﺘﺮ ﺭﺳﻮﻟﺨﺪﺍﺳﺖ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﺯﺩﻩ ﻣﻰ‬ ‫ﺷﻮﺩ؟! ﺩﺭ ﺻﻮﺭﺗﻰ ﻛﻪ ﺍﻭ ﺣﻮﺭﻳﻪ ﺍﻯ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﻭ ﺍُﻧﺲ ﺑﺮﺍﻯ ﻧﻔﺲ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻏﻮﺵ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪ ﻭ ﻧﺰﺩ ﻣﻼﺋﻜﻪ ﺩﺳﺖ ﺑﺪﺳﺖ‬ ‫ﮔﺮﺩﻳﺪﻩ ﻭ ﺩﺭ ﺩﺍﻣﺎﻥ ﺯﻧﺎ ِﻥ ﭘﺎﻙ ﺭﺷﺪ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺑﻬﺘﺮﻳﻦ ﻭﺟﻬﻰ ﺩﺭ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺻﻮﺭﺕ ﺗﺮﺑﻴﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺁﻳﺎ ﮔﻤﺎﻥ ﻣﻰ ﻛﻨﻴﺪ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺮﺍﺛﺶ ﺭﺍ ﺑﺮ ﺍﻭ ﺣﺮﺍﻡ ﻧﻤﻮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺁﮔﺎﻩ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ؟ ﺑﺎ ﺍﻳﻨﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﻯ‬ ‫ﻧﺰﺩﻳﻚ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺨﺎﻟﻔﺖ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺑﺘﺮﺳﺎﻥ«‪] .‬ﺳﻮﺭﻩ ﻯ ﺷﻌﺮﺍ‪ :‬ﺁﻳﻪ ﻯ ‪ .214‬ﺁﻳﺎ ﻣﻰ ﺷﻮﺩ ﭘﻴﺎﻣﺒﺮ ﺑﻪ ﻓﺎﻃﻤﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺑﺎﺷﺪ ﻭﻟﻰ‬ ‫ﺍﻭ ﻣﻄﺎﻟﺒﻪ ﻯ ﺍﺭﺙ ﻧﻤﺎﻳﺪ؟!! ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻭ ﺑﻬﺘﺮﻳﻦ ﺯﻧﺎﻥ ﻭ ﻣﺎﺩﺭ ﺳﺮﺁﻣﺪ ﺟﻮﺍﻧﺎﻥ ﻭ ﻫﻤﺘﺎﻯ ﻣﺮﻳﻢ ﺩﺧﺘﺮ ﻋﻤﺮﺍﻥ ﻭ ﻫﻤﺴﺮ ﺷﻴﺮ ﺷﺠﺎﻋﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﻓﺎﻃﻤﻪ ﺍﻯ ﻛﻪ ﺑﺎ ﭘﺪﺭﺵ ﺭﺳﺎﻟﺘﻬﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ‪.‬‬ ‫ﻗﺴﻢ ﺑﺨﺪﺍ ﭘﻴﺎﻣﺒﺮ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺩﺭ ﮔﺮﻣﺎ ﻭ ﺳﺮﻣﺎ ﺩﻟﺴﻮﺯﻯ ﻣﻰ ﻛﺮﺩ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﺳﺮ ﺍﻭ ﻣﻰ ﻧﻬﺎﺩ ﻭ ﺭﻭﺍﻧﺪﺍﺯ ﺍﻭ ﺭﺍ ﺩﺳﺖ ﭼﭙﺶ ﻗﺮﺍﺭ‬ ‫ﻣﻰ ﺩﺍﺩ‪ .‬ﻋﺠﻠﻪ ﻧﻜﻨﻴﺪ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﻧﺎﻇﺮ ﮔﻤﺮﺍﻫﻰ ﺷﻤﺎﺳﺖ ﻭ ﺑﺮ ﺧﺪﺍ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﻳﺪ‪ .‬ﻭﺍﻯ ﺑﺮ ﺷﻤﺎ ﻭ ﺑﺰﻭﺩﻯ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ‪] .‬ﺭﺍ ﻭﻯ ﻣﻰ ﮔﻮﻳﺪ‪ :‬ﺍﻡ‬ ‫ﺳﻠﻤﻪ ﺩﺭ ﺁﻥ ﺳﺎﻝ‪ -‬ﺑﺨﺎﻃﺮ ﺍﻳﻦ ﺳﺨﻨﺎﻥ‪ -‬ﺍﺯ ﺳﻬﻤﻴﻪ ﻯ ﺳﺎﻻﻧﻪ ﺍﺵ ﻣﺤﺮﻭﻡ ﺷﺪ‪[.‬‬

‫ﺧﻄﺎﺏ ﺣﻀﺮﺕ ﺑﺎ ﺭﺍﻓﻊ ﻭ ﻳﺎﺩﺁﻭﺭﻯ ﻏﺪﻳﺮ‬ ‫ﺁﻧﮕﺎﻩ ﺣﻀﺮﺕ )ﺑﺮﺧﺎﺳﺖ ﻭ( ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩ‪ .‬ﺭﺍﻓﻊ ﺑﻦ ﺭﻓﺎﻋﺔ ﺑﺪﻧﺒﺎﻝ ﺣﻀﺮﺕ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺑﺮﺗﺮﻳﻦ ﺑﺎﻧﻮﺍﻥ‪ ،‬ﺍﮔﺮ ﺣﻀﺮﺕ ﺍﺑﻮﺍﻟﺤﺴﻦ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﻳﻦ‬ ‫ﻣﺴﺌﻠﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﺑﻴﻌﺘﻰ ﻛﻪ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﺷﺪ ﺻﺤﺒﺘﻰ ﻣﻰ ﻛﺮﺩ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺗﺬﻛﺮ ﻣﻰ ﺩﺍﺩ‪ ،‬ﻣﺎ ﺷﺨﺺ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺠﺎﻯ ﺍﻭ ﻧﻤﻰ‬ ‫ﭘﺬﻳﺮﻓﺘﻴﻢ!‬ ‫ﺣﻀﺮﺕ ﺑﺎ ﺣﺎﻟﺖ ﻏﻀﺐ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﻣﻦ ﺩﻭﺭ ﺷﻮ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺑﻌﺪ ﺍﺯ ﻭﺍﻗﻌﻪ ﻯ ﻏﺪﻳﺮ ﺧﻢ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ﺩﻟﻴﻞ ﻭ ﻋﺬﺭﻯ ﺑﺎﻗﻰ ﻧﮕﺬﺍﺭﺩﻩ ﺍﺳﺖ!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺷﻜﺎﻳﺖ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﺳﭙﺲ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺴﻮﻯ ﺧﺎﻧﻪ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻧﺘﻈﺎﺭ ﺑﺎﺯﮔﺸﺖ ﺣﻀﺮﺕ ﺭﺍ ﻣﻰ ﻛﺸﻴﺪ ﻭ‬ ‫ﻣﻨﺘﻈﺮ ﺍﺯ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺁﻥ ﺑﺎﻧﻮ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﺣﻀﺮﺕ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺳﻴﺪﻧﺪ ﻭ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﺷﺪﻧﺪ ﺧﻄﺎﺏ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻋﺮﺽ ﻛﺮﺩﻧﺪ‪:‬‬ ‫ﺍﻯ ﭘﺴﺮ ﺍﺑﻮﻃﺎﻟﺐ! ﺁﻳﺎ ﻣﺎﻧﻨﺪ ﺟﻨﻴﻦ ﻧﺸﺴﺘﻪ ﺍﻯ‪ ،‬ﻭ ﻣﺜﻞ ﺍﺷﺨﺎﺹ ﻣﺘﻬﻢ ﺩﺭ ﺧﺎﻧﻪ ﺟﺎﻯ ﮔﺮﻓﺘﻪ ﺍﻯ؟ ﺗﻮ ﺑﺎﻟﻬﺎﻯ ﺑﺎﺯﺍﻥ ﺷﻜﺎﺭﻯ ﺭﺍ ﻣﻰ ﺷﻜﺴﺘﻰ‪ ،‬ﻭ‬ ‫ﺍﻛﻨﻮﻥ ﭘﺮِ ﭘﺮﻧﺪﮔﺎﻥ ﺑﻰ ﺑﺎﻝ ﻭ ﭘﺮ ﺑﺮ ﺗﻮ ﺗﺄﺛﻴﺮ ﻛﺮﺩﻩ ﺍﺳﺖ؟!‬ ‫ﺍﻳﻦ ﭘﺴﺮ ﺍﺑﻮﻗﺤﺎﻓﻪ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻗﻬﺮ ﻭ ﻏﻠﺒﻪ ﺑﺨﺸﺶ ﭘﺪﺭﻡ ﻭ ﺫﺧﻴﺮﻩ ﻯ ﺩﻭ ﭘﺴﺮﻡ ﺭﺍ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺍﻭ ﺑﺎ ﺟﺪﻳﺖ ﺗﻤﺎﻡ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﻯ ﻣﻦ ﺑﺮﺧﺎﺳﺘﻪ‪ ،‬ﻭ ﺍﻭ‬ ‫ﺭﺍ ﺑﺎ ﺩﺷﻤﻨﻰ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﺻﺤﺒﺘﻬﺎﻳﻢ ﻳﺎﻓﺘﻢ‪ .‬ﺗﺎ ﺁﻧﻜﻪ ﺍﻧﺼﺎﺭ ﻳﺎﺭﻯ ﺧﻮﺩ ﺭﺍ ﻭ ﻣﻬﺎﺟﺮﺍﻥ ﻛﻤﻜﺸﺎﻥ ﺭﺍ ﺍﺯ ﻣﻦ ﺑﺎﺯ ﺩﺍﺷﺘﻨﺪ ﻭ ﭼﺸﻤﺎﻧﺸﺎﻥ ﺭﺍ‬ ‫ﺩﺭ ﻳﺎﺭﻯ ﻣﻦ ﺑﺴﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻪ ﺩﻓﺎﻉ ﻛﻨﻨﺪﻩ ﺍﻯ ﻫﺴﺖ ﻭ ﻧﻪ ﻣﻨﻊ ﻛﻨﻨﺪﻩ ﺍﻯ!‬ ‫ﺑﺎ ﺳﻴﻨﻪ ﺍﻯ ﭘﺮ ﺍﺯ ﺧﺸﻢ ﻛﻪ ﻓﺮﻭ ﺧﻮﺭﺩﻩ ﺑﻮﺩﻡ ﺍﺯ ﻣﻨﺰﻝ ﺧﺎﺭﺝ ﺷﺪﻡ‪ ،‬ﻭ ﺑﺎ ﺧﻮﺍﺭﻯ ﺑﻪ ﺧﺎﻧﻪ ﺑﺎﺯﮔﺸﺘﻢ‪ .‬ﺭﻭﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺫﻟﺖ ﺍﻓﻜﻨﺪﻯ ﻫﻨﮕﺎﻣﻰ ﻛﻪ‬ ‫ﺻﻼﺑﺘﺖ ﺭﺍ ﺳﺴﺖ ﻧﻤﻮﺩﻯ‪ .‬ﺗﻮ ﮔﺮﮔﺎﻥ ﺭﺍ ﺍﺯ ﻫﻢ ﻣﻰ ﺩﺭﻳﺪﻯ‪ ،‬ﻭﻟﻰ ﺍﻛﻨﻮﻥ ﺧﺎﻙ ﺭﺍ ﻓﺮﺵ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻯ! ﻧﻪ ﮔﻮﻳﻨﺪﻩ ﺍﻯ ﺭﺍ ﺍﺯ ﻛﻼﻡ ﺑﺎﺯﺩﺍﺷﺘﻰ‬ ‫ﻭ ﻧﻪ ﺍﺯ ﺑﺎﻃﻠﻰ ﻣﻨﻊ ﻧﻤﻮﺩﻯ‪ ،‬ﻭ ﻣﻦ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺯ ﺧﻮﺩ ﻧﺪﺍﺭﻡ‪.‬‬ ‫ﺍﻯ ﻛﺎﺵ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﻟﺤﻈﻪ ﻭ ﻗﺒﻞ ﺍﺯ ﺧﻮﺍﺭﻳﻢ ﻣﻰ ﻣ‪‬ﺮﺩﻡ‪ .‬ﻋﺬﺭ ﻣﻦ ﺑﻪ ﺩﺭﮔﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻫﻤﻴﻦ ﺑﺲ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻣﺘﺠﺎﻭﺯ ﺑﻮﺩ ﻭ ﻣﻦ ﻣﻰ ﺧﻮﺍﺳﺘﻢ ﺍﺯ ﺗﻮ‬ ‫ﺣﻤﺎﻳﺖ ﻛﺮﺩﻩ ﺑﺎﺷﻢ‪ .‬ﺍﻯ ﻭﺍﻯ ﺑﺮ ﻣﻦ ﺩﺭ ﻫﺮ ﺻﺒﺤﮕﺎﻩ! ﻭ ﻭﺍﻯ ﺑﺮ ﻣﻦ ﺩﺭ ﻫﺮ ﺷﺎﻣﮕﺎﻩ! ﺗﻜﻴﻪ ﮔﺎﻫﻬﺎ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ ﻭ ﺑﺎﺯﻭ ﺳﺴﺖ ﮔﺮﺩﻳﺪ‪ .‬ﺷﻜﺎﻳﺖ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﭘﺪﺭﻡ ﻣﻰ ﻧﻤﺎﻳﻢ‪ ،‬ﻭ ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﺳﺘﻢ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﺧﻮﺍﻫﻢ‪ .‬ﺧﺪﺍﻭﻧﺪﺍ! ﺗﻮ ﺩﺭ ﻗﺪﺭﺕ ﻭ ﻗﻮﺕ ﺑﺮ ﻣﻨﻊ ﺍﺯ ﺁﻧﺎﻥ ﻗﻮﻯ ﺗﺮ ﻫﺴﺘﻰ ﻭ‬ ‫ﻋﺬﺍﺏ ﻭ ﻋﻘﻮﺑﺖ ﺗﻮ ﺳﺨﺖ ﺗﺮ ﺍﺳﺖ‪.‬‬

‫ﺗﺴﻠّﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﻭﺍﻯ ﺑﺮ ﺗﻮ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻭﺍﻯ ﺑﺮ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻐﺾ ﺗﻮ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺑﺎ ﺗﻮ ﺑﺪ ﺭﻓﺘﺎﺭ ﻣﻰ ﻛﻨﺪ‪ .‬ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﺸﻢ‬ ‫ﺑﺎﺯﺩﺍﺭ‪ ،‬ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﺍﻯ ﻳﺎﺩﮔﺎﺭ ﻧﺒﻮﺕ‪ .‬ﺩﺭ ﺩﻳﻨﻢ ﻋﺠﺰ ﻧﺸﺎﻥ ﻧﺪﺍﺩﻡ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﻗﺪﺭﺕ ﺩﺍﺷﺘﻢ ﻛﻮﺗﺎﻫﻰ ﻧﻜﺮﺩﻡ‪.‬‬ ‫ﺍﮔﺮ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻯ ﻛﻔﺎﻑ ﺯﻧﺪﮔﻰ ﻣﻰ ﺧﻮﺍﻫﻰ ﺭﻭﺯﻯ ﺗﻮ ﺿﻤﺎﻧﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺘﻜﻔﻞ ﺁﻥ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺗﻮ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺑﻬﺘﺮ ﺍﺯ‬ ‫ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺗﻮ ﻣﻨﻊ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﻪ ﺣﺴﺎﺏ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﻩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﺮﺽ ﻛﺮﺩ‪» :‬ﺧﺪﺍ ﻣﺮﺍ ﻛﺎﻓﻰ ﺍﺳﺖ«‪ ،‬ﻭ ﺩﻳﮕﺮ ﭼﻴﺰﻯ ﻧﻔﺮﻣﻮﺩ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻋﻴﺎﺩﺕ ﺯﻧﺎﻥ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ‬ ‫ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﺧﺎﻧﻪ ﺑﺎﺯﮔﺸﺖ ﻭ ﻣﺮﻳﺾ ﺷﺪ‪ -‬ﻛﻪ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻫﻢ ﺩﺭ ﺍﺛﺮ ﺁﻥ ﺑﻴﻤﺎﺭﻯ ﺑﻮﺩ‪ -‬ﺯﻧﺎﻥ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ‬ ‫ﺑﻪ ﻋﻴﺎﺩﺕ ﺣﻀﺮﺕ ﺁﻣﺪﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﺣﺎﻟﺘﺎﻥ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟‬ ‫ﺣﻀﺮﺕ ﺣﻤﺪ ﺍﻟﻬﻰ ﺑﺠﺎﻯ ﺁﻭﺭﺩ ﻭ ﺑﺮ ﭘﺪﺭ ﺑﺰﺭﮔﻮﺍﺭﺵ ﺩﺭﻭﺩ ﻓﺮﺳﺘﺎﺩ ﻭ ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪:‬‬ ‫ﺻﺒﺢ ﻛﺮﺩﻩ ﺍﻡ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻪ ﺧﺪﺍ ﺳﻮﮔﻨﺪ ﺍﺯ ﺩﻧﻴﺎﻯ ﺷﻤﺎ ﻣﺘﻨﻔﺮﻡ ﻭ ﺁﻥ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﺍﻡ‪ ،‬ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩﺍﻥ ﺷﻤﺎ ﻏﻀﺒﻨﺎﻛﻢ‪ .‬ﺑﺎ ﺍﻣﺘﺤﺎﻥِ ﺍﻭﻝ ﺁﻧﺎﻥ ﺭﺍ‬ ‫ﻖ ﺍﻳﻤﺎﻧﺸﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﻏﻀﺐ ﻭ ﻣﻼﻣﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻡ‪.‬‬ ‫ﺑﻪ ﺩﻭﺭ ﺍﻓﻜﻨﺪﻡ ﻭ ﺑﺎ ﺁﺯﻣﺎﻳﺶِ ﻋﻤ ِ‬ ‫ﭘﺲ ﻧﻨﮓ ﺑﺮ ﻛُﻨﺪ ﺷﺪﻥ ﺷﻤﺸﻴﺮ ﻭ ﺑﻰ ﺍﺳﺘﻘﺎﻣﺘﻰ ﻧﻴﺰﻩ ﻭ ﺍﺿﻄﺮﺍﺏ ﻓﻜﺮ ﻭ ﺗﺰﻟﺰﻝ ﺭﻭﺡ ﺟﺪﻳﺖ ﻭ ﺗﺮﺱ ﺍﺯ ﻓﺘﻨﻪ ﻭ ﺟﻨﮓ! ] »ﺩ«‪ :‬ﻧﻨﮓ ﺑﺮ ﻛﻨﺪﻯ‬ ‫ﺷﻤﺸﻴﺮ ﻭ ﺑﺎﺯﻯ ﮔﺮﻓﺘﻦ ﺍﻣﻮﺭ ﺑﻌﺪ ﺍﺯ ﺟﺪﻯ ﺑﻮﺩﻥ ﺁﻥ‪ ،‬ﻭ ﺁﺳﻴﺐ ﭘﺬﻳﺮﻯ ﻣﺮﺩﻡ ﻭ ﺷﻜﺎﻑ ﺑﺮﺩﺍﺷﺘﻦ ﻧﻴﺰﻩ ﻫﺎ ﻭ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻥ ﺍﻓﻜﺎﺭ ﻭ ﻟﻐﺰﺵ‬ ‫ﺧﻮﺍﺳﺘﻪ ﻫﺎ‪ .‬ﻭ ﭼﻪ ﺑﺪ ﺍﺳﺖ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻯ ﺧﻮﺩ ﻣﻬﻴﺎ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺁﻧﺎﻥ ﻏﻀﺐ ﻛﺮﺩﻩ ﻭ ﺩﺍﺋﻤﺎً ﺩﺭ ﻋﺬﺍﺏ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪.‬‬ ‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﭼﺎﺭﻩ ﺟﺰ ﺍﻳﻦ ﻧﺒﻮﺩ ﻛﻪ ﻗﻼﺩﻩ ﻯ ﺁﻥ ﺭﺍ ﺑﺮ ﮔﺮﺩﻧﺸﺎﻥ ﺍﻓﻜﻨﺪﻡ ﻭ ﺳﻨﮕﻴﻨﻰ ﺁﻥ ﺭﺍ ﺑﺮ ﺩﻭﺷﺸﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻡ ﻭ ﻧﻨﮓ ﺁﻥ ﺭﺍ ﺑﺮ ﺳﺮﺷﺎﻥ ﺍﻓﻜﻨﺪﻡ‪.‬‬ ‫ﭘﺲ ﺧﻴﺮ ﺍﺯ ﻇﺎﻟﻤﻴﻦ ﺩﻭﺭ ﺑﺎﺩ ﻭ ﺑﻪ ﺑﻼ ﺩﭼﺎﺭ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺁﺛﺎﺭ ﻧﻴﻚ ﻣﺤﺮﻭﻡ ﺑﺎﺷﻨﺪ ﻭ ﺍﺯ ﺭﺣﻤﺖ ﺧﺪﺍ ﺩﻭﺭ ﮔﺮﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﻋﻠﻰ ﭼﻪ ﭼﻴﺰﻯ ﺭﺍ ﻧﭙﺴﻨﺪﻳﺪﻧﺪ؟‬ ‫ﻭ ﺍﻯ ﺑﺮ ﺁﻧﺎﻥ! ﺧﻼﻓﺖ ﺭﺍ ﺍﺯ ﻛﻮﻫﻬﺎﻯ ﺑﻠﻨﺪ ﺭﺳﺎﻟﺖ ﻭ ﭘﺎﻳﻪ ﻫﺎﻯ ﻧﺒﻮﺕ ﻭ ﻣﺤﻞ ﻧﺰﻭﻝ ﺭﻭﺡ ﺍﻷﻣﻴﻦ ﺑﺎ ﻭﺣﻰ ﻣﺒﻴﻦ ﻭ ﺍﺯ ﻋﺎﻟﻤﺎﻥ ﺁﮔﺎﻩ ﻭ ﺣﺎﺫﻕ ﺩﺭ‬ ‫ﺍﻣﺮ ﺩﻧﻴﺎ ﻭ ﺩﻳﻦ ﺑﻪ ﻛﺠﺎ ﻛﺸﺎﻧﺪﻧﺪ‪ .‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﻳﻦ ﺯﻳﺎﻥِ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺍﺑﻮﺍﻟﺤﺴﻦ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﭼﻪ ﭼﻴﺰﻯ ﺭﺍ ﻧﻤﻰ ﭘﺴﻨﺪﻳﺪﻧﺪ؟‬ ‫ﺑﻪ ﺧﺪﺍ ﻗﺴﻢ‪ ،‬ﻧﺎﺭﺍﺿﻰ ﺑﻮﺩﻧﺪ ﺍﺯ ﺻﻼﺑﺖ ﺷﻤﺸﻴﺮﺵ ﻭ ﺑﻰ ﭘﺮﻭﺍﺋﻰ ﺍﻭ ﺍﺯ ﻣﺮﮔﺶ ﻭ ﺷﺪﺕ ﺣﻤﻠﻪ ﻫﺎﻳﺶ ﻭ ﺑﺮﺧﻮﺭﺩﻫﺎﻯ ﻋﺒﺮﺕ ﺁﻣﻮﺯ ﺍﻭ ﺩﺭ ﺟﻨﮓ‪،‬‬ ‫ﻭ ﺍﺯ ﺗﺒﺤﺮ ﺍﻭ ﺩﺭ ﻛﺘﺎﺏ ﺧﺪﺍﻭﻧﺪ ﻭ ﻏﻀﺐ ﺍﻭ ﺩﺭ ﺍﻣﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﭼﻪ ﻛﺴﻰ ﺭﺍ ﺑﺠﺎﻯ ﻋﻠﻰ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻧﺪ؟!‬ ‫ﺑﻪ ﺧﺪﺍ ﺳﻮﮔﻨﺪ‪ ،‬ﺍﮔﺮ ﺍﺯ ﮔﺮﻓﺘﻦ ﻣﻬﺎﺭﻯ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﻭ )ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺳﭙﺮﺩﻩ ﺑﻮﺩ ﺧﻮﺩﺩﺍﺭﻯ ﻣﻰ ﻛﺮﺩﻧﺪ ]»ﻩ« ﻭ‬ ‫»ﻙ«‪ :‬ﺍﮔﺮ ﺑﺮ ﻣﻬﺎﺭﻯ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﭙﺮﺩﻩ ﺑﻮﺩ ﻣﺘﺤﺪ ﻣﻰ ﺷﺪﻧﺪ‪ ...‬ﻭ ﺩﺭ »ﺩ« ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺑﻪ ﺧﺪﺍ‬ ‫ﻗﺴﻢ‪ ،‬ﺍﮔﺮ ﺍﺯ ﺟﺎﺩﻩ ﻯ ﺭﻭﺷﻦ ﺭﻭﻯ ﮔﺮﺩﺍﻥ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻗﺒﻮﻝ ﺑﺮﻫﺎﻥ ﻭﺍﺿﺢ ﺳﺮﺑﺎﺯ ﻣﻰ ﺯﺩﻧﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺁﻥ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﺮ ﻗﺒﻮﻝ‬ ‫ﺁﻥ ﻭﺍﺩﺍﺭﺷﺎﻥ ﻣﻰ ﻧﻤﻮﺩ‪ .‬ﺑﺎ ﺍﻭ ﺍﻧﺲ ﻣﻰ ﮔﺮﻓﺖ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﭼﻨﺎﻥ ﺑﻪ ﺁﺭﺍﻣﻰ ﺳﻴﺮ ﻣﻰ ﺩﺍﺩ ﻛﻪ ﻣﺤﻞ ﺑﺴﺘﻦ ﻣﻬﺎﺭ ﺭﺍ ﺯﺧﻤﻰ ﻧﻜﻨﺪ ﻭ ﺣﺮﻛﺖ ﺩﻫﻨﺪﻩ ﻯ‬ ‫ﺁﻥ ﺧﺴﺘﻪ ﻧﺸﻮﺩ ﻭ ﺳﻮﺍﺭﻩ ﻯ ﺁﻥ ﺑﻪ ﺍﺿﻄﺮﺍﺏ ﻧﻴﻔﺘﺪ‪ .‬ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮ ﺳﺮ ﺁﺑﻰ ﻓﺮﺍﻭﺍﻥ ﻭ ﮔﻮﺍﺭﺍ ﻭ ﺯﻻﻝ ﻭ ﻭﺳﻴﻊ ﻣﻰ ﺑ‪‬ﺮﺩ ﻛﻪ ﺁﺏ ﺁﻥ ﺍﺯ ﺩﻭ ﻃﺮﻑ ﻧﻬﺮ‬ ‫ﻟﺒﺮﻳﺰ ﺑﺎﺷﺪ ﻭ ﺩﻭ ﺳﻮﻯ ﺁﻥ ﮔﻞ ﺁﻟﻮﺩ ﻧﺸﻮﺩ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﺳﻴﺮﺍﺏ ﺑﻴﺮﻭﻥ ﻣﻰ ﺁﻭﺭﺩ‪ .‬ﻭ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ]»ﺩ«‪ :‬ﻭ ﭘﻨﻬﺎﻥ ﻭ ﺁﺷﻜﺎﺭﺍ ﺑﺮﺍﻯ ﺁﻧﺎﻥ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺩﻟﺴﻮﺯﻯ ﻣﻰ ﻧﻤﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﻯ ﻧﻤﻰ ﺑﺮﺩ ﻭ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺑﺮﻧﻤﻰ ﺩﺍﺷﺖ ﻣﮕﺮ ﺑﻘﺪﺭ ﺳﻴﺮﺍﺏ ﺷﺪﻥ ﻋﻄﺸﺎﻥ ﻭ ﺳﻴﺮ ﺷﺪﻥ ﮔﺮﺳﻨﻪ‪ ،‬ﻭ ﺯﺍﻫﺪ‬ ‫ﺍﺯ ﺭﺍﻏﺐ ﺩﺭ ﺩﻧﻴﺎ ﺷﻨﺎﺧﺘﻪ ﻣﻰ ﺷﺪ ﻭ ﺭﺍﺳﺘﮕﻮ ﺍﺯ ﻛﺎﺫﺏ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ﻣﻰ ﺷﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺍﻫﻞ ﺁﺑﺎﺩﻯ ﻫﺎ ﺍﻳﻤﺎﻥ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﻭ ﺗﻘﻮﺍ ﭘﻴﺸﻪ ﻣﻰ ﻛﺮﺩﻧﺪ‬ ‫ﺩﺭﻫﺎﻯ ﺑﺮﻛﺎﺕ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﺑﺮ ﺁﻧﻬﺎ ﺑﺎﺯ ﻣﻰ ﻛﺮﺩﻳﻢ‪ ...‬ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺳﻴﺮﺍﺑﻰ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭﻟﻰ ﺧﻮﺩ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻰ ﻛﺮﺩ ﻣﮕﺮ ﺑﻘﺪﺭ‬ ‫ﺭﻓﻊ ﻋﻄﺶ ﺳﻴﺮﺍﺏ ﻭ ﺩﻓﻊ ﺷﺪﺕ ﮔﺮﺳﻨﮕﻰ‪ .‬ﻭ ﺍﮔﺮ ﺧﻼﻓﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﻰ ﺳﭙﺮﺩﻧﺪ ﺑﺮﻛﺎﺕ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺑﺮ ﺁﻧﺎﻥ ﮔﺸﻮﺩﻩ ﻣﻰ ﺷﺪ‪ ،‬ﻭﻟﻰ ﺁﻧﺎﻥ ﺍﺯ‬ ‫ﺣﻖ ﺭﻭﻯ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ‪ ،‬ﭘﺲ ﺑﺰﻭﺩﻯ ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻛﺴﺐ ﻛﺮﺩﻩ ﺍﻧﺪ ﻣﺆﺍﺧﺬﻩ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻛﺴﺎﻧﻰ ﻛﻪ ﻇﻠﻢ ﻧﻤﻮﺩﻧﺪ ﺑﺰﻭﺩﻯ‬ ‫ﺳﺰﺍﻯ ﺁﻧﭽﻪ ﻛﺴﺐ ﻛﺮﺩﻩ ﺍﻧﺪ ﺑﻪ ﺁﻧﺎﻥ ﻣﻰ ﺭﺳﺪ ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻣﺎﻧﻊ ﭼﻨﻴﻦ ﻋﺎﻗﺒﺘﻰ ﺷﻮﻧﺪ‪.‬‬

‫ﭘﻴﺶ ﺑﻴﻨﻰ ﻋﺎﻗﺒﺖ ﻏﺼﺐ ﺧﻼﻓﺖ‬ ‫ﻫﺎﻥ‪ ،‬ﺑﻴﺎ ﻭ ﺑﺸﻨﻮ‪ .‬ﻭ ﺗﺎ ﺯﻧﺪﻩ ﺍﻯ ﺭﻭﺯﮔﺎﺭ ﺍﻣﺮ ﻋﺠﻴﺒﻰ ﺭﺍ ﺑﻪ ﺗﻮ ﻧﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ! ﻭ ﺍﮔﺮ ﺗﻌﺠﺐ ﻛﻨﻰ ﺑﺪﺍﻧﻜﻪ ﻫﻤﻴﻦ ﺣﺎﺩﺛﻪ ﺗﻮ ﺭﺍ ﺑﻪ ﺗﻌﺠﺐ ﻭﺍ ﺩﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ!‬ ‫ﺑﻪ ﻛﺪﺍﻡ ﺳﻮ ﺭﻭﻯ ﺁﻭﺭﺩﻧﺪ؟! ﻭ ﺑﻪ ﻛﺪﺍﻡ ﺗﻜﻴﻪ ﮔﺎﻫﻰ ﺇﺗﻜﺎ ﻧﻤﻮﺩﻧﺪ؟! ﻭ ﺑﻪ ﻛﺪﺍﻡ ﭘﺎﻳﻪ ﺍﻯ ﺍﻋﺘﻤﺎﺩ ﻧﻤﻮﺩﻧﺪ؟! ﻭ ﺑﻪ ﻛﺪﺍﻡ ﺩﺳﺘﺎﻭﻳﺰﻯ ﭼﻨﮓ ﺯﺩﻧﺪ؟! ﻭ ﺑﺮ‬ ‫ﺿﺪ ﻛﺪﺍﻣﻴﻦ ﺫﺭﻳ‪‬ﻪ ﺍﻯ ﺍﻗﺪﺍﻡ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮ ﺁﻧﺎﻥ ﭼﻴﺮﻩ ﺷﺪﻧﺪ؟! ﻭ ﺑﺮﺍﻯ ﭼﻪ ﻛﺴﻰ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮﺍﻯ ﭼﻪ ﻛﺴﻰ ﺭﻫﺎ ﻧﻤﻮﺩﻧﺪ؟! ﭼﻪ ﺑﺪ ﺳﺮﭘﺮﺳﺘﻰ ﻭ‬ ‫ﭼﻪ ﺑﺪ ﺩﻭﺳﺘﺎﻧﻰ! ﻭ ﺑﺮﺍﻯ ﻇﺎﻟﻤﻴﻦ ﭼﻪ ﺑﺪ ﺟﺎﻳﮕﺰﻳﻨﻰ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﺧﺪﺍ ﺳﻮﮔﻨﺪ ﭘﺲ ﻣﺎﻧﺪﮔﺎﻥ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﭘﻴﺸﺘﺎﺯﺍﻥ‪ ،‬ﻭ ﺗﺮﺳﻮﻯ ﻧﺎﺩﺍﻥ ﺭﺍ ﺑﺠﺎﻯ ﺩﻟﻴﺮ ﺁﮔﺎﻩ‪ ،‬ﻭ ﻓﺮﻭﻣﺎﻳﮕﺎﻥ ﺭﺍ ﺑﺠﺎﻯ ﻣﻌﺘﻤﺪﺍﻥ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﺑﻴﻨﻰ‬ ‫ﺷﺎﻥ ﺑﺮ ﺧﺎﻙ ﻣﺎﻟﻴﺪﻩ ﺑﺎﺩ ﻭ ﭘﺸﻴﻤﺎﻥ ﺷﻮﻧﺪ ﻗﻮﻣﻰ ﻛﻪ ﮔﻤﺎﻥ ﻣﻰ ﻛﻨﻨﺪ ﻛﺎﺭ ﺩﺭﺳﺘﻰ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺁﻧﺎﻥ ﻣﻔﺴﺪﻧﺪ ﻭﻟﻰ ﺧﻮﺩ ﻧﻤﻰ ﺩﺍﻧﻨﺪ‪ .‬ﻭ‬ ‫ﺍﻯ ﺑﺮ ﺁﻧﺎﻥ! ﺁﻳﺎ ﻛﺴﻰ ﻛﻪ ﺑﻪ ﺣﻖ ﻫﺪﺍﻳﺖ ﻣﻰ ﻛﻨﺪ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺑﻪ ﭘﻴﺮﻭﻯ ﺍﺳﺖ ﻳﺎ ﻛﺴﻰ ﻛﻪ ﺧﻮﺩ ﻫﺪﺍﻳﺖ ﻧﻴﺎﻓﺘﻪ ﻣﮕﺮ ﺁﻧﻜﻪ ﻫﺪﺍﻳﺖ ﺷﻮﺩ؟ ﺷﻤﺎ ﺭﺍ ﭼﻪ‬ ‫ﺷﺪﻩ ﺍﺳﺖ؟! ﭼﮕﻮﻧﻪ ﺣﻜﻢ ﻣﻰ ﻛﻨﻴﺪ؟!‬

‫ﺧﺴﺎﺭﺕ ﺍﻣﺖ ﺑﺎ ﻏﺼﺐ ﺣﻖ ﻋﻠﻰ‬ ‫ﺑﺪﺍﻧﻴﺪ ﻗﺴﻢ ﺑﻪ ﻻﻳﺰﺍﻟﻰ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻫﻢ ﺍﻛﻨﻮﻥ ﻓﺘﻨﻪ ﺑﺎﺭ ﺩﺍﺭ ﺷﺪﻩ ﺍﺳﺖ! ﭘﺲ ﺯﻣﺎﻥ ﻛﻮﺗﺎﻫﻰ ﻣﻨﺘﻈﺮ ﺑﻤﺎﻧﻴﺪ ﺗﺎ ﺛﻤﺮﻩ ﺍﺵ ﻇﺎﻫﺮ ﮔﺮﺩﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺯ ﺁﻥ ﻛﺎﺳﻪ‬ ‫ﺍﻯ ﻟﺒﺮﻳﺰ ﺍﺯ ﺧﻮﻥ ﺗﺎﺯﻩ ﻭ ﺳﻢ ﺗﻠﺦ ﻛﺸﻨﺪﻩ ﺑﺪﻭﺷﻴﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺳﺖ ﻛﻪ ﺍﻫﻞ ﺑﺎﻃﻞ ﺯﻳﺎﻥ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺁﻳﻨﺪﮔﺎﻥ ﺍﺯ ﻧﺘﻴﺠﻪ ﻯ ﺁﻧﭽﻪ ﭘﻴﺸﻴﻨﻴﺎﻥ ﭘﺎﻳﻪ ﮔﺬﺍﺭﺩﻩ‬ ‫ﺍﻧﺪ ﺁﮔﺎﻩ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬ ‫ﺳﭙﺲ ﺧﻴﺎﻝ ﺧﻮﺩ ﺭﺍ ﺭﺍﺣﺖ ﻛﻨﻴﺪ ﻭ ﻗﻠﺐ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻧﺰﻭﻝ ﻓﺘﻨﻪ ﻗﻮﻯ ﻛﻨﻴﺪ ﻭ ﺑﺸﺎﺭﺕ ﺑﺎﺩ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺷﻤﺸﻴﺮﻯ ﺑﺮﻧﺪﻩ‪ ،‬ﻭ ﻗﻬﺮ ﻭ ﻏﻠﺒﻪ ﻯ ﻣﺘﺠﺎﻭﺯ‬ ‫ﻇﺎﻟﻢ‪ ،‬ﻭ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺩﺍﺋﻤﻰ ﻭ ﻋﻤﻮﻣﻰ‪ ،‬ﻭ ﺯﻭﺭﮔﻮﺋﻰ ﻇﺎﻟﻤﻴﻦ ﻛﻪ ﺍﻣﻮﺍﻝ ﻋﻤﻮﻣﻰ ﺭﺍﻏﺎﺭﺕ ﻣﻰ ﻛﻨﺪ ﻭ ﺑﺮﺍﻯ ﺷﻤﺎ ﭼﻴﺰ ﻛﻤﻰ ﺑﺎﻗﻰ ﻣﻰ ﮔﺬﺍﺭﺩ ﻭ ﺟﻤﻊ‬ ‫ﺷﻤﺎ ﺭﺍ ﺩﺭﻭ ﻛﺮﺩﻩ ﻭ ﻧﺎﺑﻮﺩ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﻓﺴﻮﺱ ﺑﺮ ﺷﻤﺎ! ﭼﮕﻮﻧﻪ ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺩﭼﺎﺭ ﺳﺮ ﺩﺭ ﮔﻤﻰ ﻣﻰ ﺷﻮﻳﺪ؟ ﺁﻳﺎ ﺣﻖ ﺭﺍ ﺑﻪ ﺯﻭﺭ ﺑﻪ ﺷﻤﺎ ﺑﻘﺒﻮﻻﻧﻴﻢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﻮﺩﺗﺎﻥ ﻣﺎﻳﻞ‬ ‫ﻧﻴﺴﺘﻴﺪ؟!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻋﺬﺭﻯ ﻛﻪ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ‬ ‫ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﻪ ﻣﻰ ﮔﻮﻳﺪ‪ :‬ﺯﻧﺎﻥ ﻋﻴﺎﺩﺕ ﻛﻨﻨﺪﻩ ﻓﺮﻣﺎﻳﺸﺎﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﺧﻮﺩ ﺑﺎﺯﮔﻮ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﭘﻴﺮﻭ ﺁﻥ ﻋﺪﻩ ﺍﻯ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﺑﻌﻨﻮﺍﻥ ﻋﺬﺭ ﺧﻮﺍﻫﻰ ﻧﺰﺩ ﺣﻀﺮﺕ ﺁﻣﺪﻩ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻯ ﺳﻴﺪﺓ ﺍﻟﻨﺴﺎء‪ ،‬ﺍﮔﺮ ﺍﺑﻮﺍﻟﺤﺴﻦ )ﻋﻠﻰ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ( ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺁﻧﻜﻪ ﭘﻴﻤﺎﻧﻰ ﺑﺒﻨﺪﻳﻢ ﻭ ﻋﻘﺪﻯ ﺭﺍ ﻣﺤﻜﻢ ﻛﻨﻴﻢ ﺑﻤﺎ ﻳﺎﺩﺁﻭﺭ ﻣﻰ ﺷﺪ‪ ،‬ﻣﺎ ﺍﻭ ﺭﺍ ﺭﻫﺎ ﻧﻜﺮﺩﻩ‪ ،‬ﻭ ﺳﺮﺍﻍ ﺩﻳﮕﺮﻯ ﻧﻤﻰ ﺭﻓﺘﻴﻢ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﻣﻦ ﺩﻭﺭ ﺷﻮﻳﺪ )ﺑﺲ ﻛﻨﻴﺪ(‪ ،‬ﻛﻪ ﺑﺎ ﺑﻬﺎﻧﻪ ﻫﺎﻯ ﺑﻴﻬﻮﺩﻩ ﺗﺎﻥ ﻋﺬﺭ ﺷﻤﺎ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ ﻭ ﺑﺎ ﻛﻮﺗﺎﻫﻰ ﻫﺎﻯ ﺷﻤﺎ‬ ‫ﺟﺎﻯ ﻫﻴﭻ ﺳﺨﻨﻰ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ!‬

‫ﭘﺮﻭﻧﺪﻩ ﻯ ﺑﺎﺯ ﻓﺪﻙ ﺗﺎ ﻗﻴﺎﻣﺖ‬ ‫ﻓﺪﻙ ﮔﺮﺍﻧﺴﻨﮓ ﺍﻣﺘﺤﺎﻥ‬ ‫ﺣﺪﻭﺩ ‪ 1413‬ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﻓﺪﻙ ﺍﺯ ﺳﻮﻯ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻛﺮﻡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﻪ ﺑﺎﻧﻮﻯ ﺩﻭ ﺟﻬﺎﻥ ﻫﺪﻳﻪ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﭼﻬﺎﺭ ﺳﺎﻝِ‬ ‫ﺷﻴﺮﻳﻦ ﻓﺪﻙ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﻴﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺳﭙﺮﻯ ﺷﺪ‪ .‬ﺁﺗﺶ ﺣﺴﺪ‪ ‬ﻣﻨﺎﻓﻘﻴﻦ ﺩﺭ ﺍﻳﻦ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺑﻮﺩ ﺗﺎ ﺑﺎ‬ ‫ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻌﻠﻪ ﮔﺮﻓﺖ ﻭ ﺟﺎﻥ ﻭ ﺗﻦ ﺻﺎﺣﺐ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﻛﺸﻴﺪ‪ .‬ﺍﻛﻨﻮﻥ ‪ 1409‬ﺳﺎﻝ ﺍﺯ ﺭﻭﺯﻫﺎﻯ ﻣﺼﻴﺒﺖ ﺑﺎﺭ‬ ‫ﻏﺼﺐ ﺣﻖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻰ ﮔﺬﺭﺩ‪ ،‬ﻛﻪ ﭼﻮﻥ ﺯﻫﺮ ﺩﺭ ﺣﻠﻘﻮﻡ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺭﻳﺨﺘﻪ ﺷﺪ‪.‬‬ ‫ﻓﺪﻙ ﻣﺤﻚ ﺍﻟﻬﻰ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻫﻤﺎﻥ ﺍﻭﻟﻴﻦ ﺳﺎﻋﺖ ﺍﻋﻄﺎﻯ ﺁﻥ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﻋﻜﺲ ﺍﻟﻌﻤﻠﻬﺎﻯ ﻣﻮﺍﻓﻖ ﻭ ﻣﺨﺎﻟﻒ ﺭﻭﺑﺮﻭ ﺷﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺑﺮﺧﻮﺭﺩﻫﺎ ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑﺮﻭﺯ ﺩﻫﻨﺪﻩ ﻯ ﺑﺎﻃﻦ ﺍﻋﺘﻘﺎﺩﻯ ﻣﺮﺩﻡ ﺑﻮﺩ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻛﺮﺩ ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﻓﺪﻙ ﻏﺼﺐ ﺷﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻧﺮﻭﺯ ﮔﺮﺍﻧﺴﻨﮕﻰ ﺷﺪ ﻛﻪ‬ ‫ﻋﻴﺎﺭ ﺩﻭﺳﺖ ﻭ ﺩﺷﻤﻦ ﺭﺍ ﻣﺤﻚ ﺯﺩ‪ ،‬ﻭ ﺁﻧﭽﻪ ﻣﺮﺩﻡ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺟﺮﺃﺕ ﺑﺮﻭﺯ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘﻨﺪ ﻇﺎﻫﺮ ﺷﺪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﻧﺸﺎﻥ‬ ‫ﺩﺍﺩ ﻛﻪ ﺑﻪ ﺭﺍﺳﺘﻰ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﻧﺎﺭﺍﺣﺖ ﺍﺳﺖ ﻳﺎ ﺧﺮﺳﻨﺪ‪ ،‬ﻭ ﻳﺎ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺑﻰ ﺗﻔﺎﻭﺕ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺍﻭ ﺍﺭﺯﺷﻰ ﻣﺜﺒﺖ ﻳﺎ ﻣﻨﻔﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﻪ‬ ‫ﺩﻓﺎﻉ ﺍﺯ ﺁﻥ ﺑﺮﺧﻴﺰﺩ ﻭ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻛﻨﺪ‪.‬‬

‫ﺛﺒﺖ ﻋﻜﺲ ﺍﻟﻌﻤﻠﻬﺎ ﺩﺭ ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ‬ ‫ﺍﺯ ﺭﻭﺯﻯ ﻛﻪ ﺳﻨﺪ ﻣﺤﻜﻢ ﻓﺪﻙ ﻣﻮﺭﺩ ﺍﻗﺪﺍﻡ ﺗﻼﻓﻰ ﺟﻮﻳﺎﻧﻪ ﺑﺎ ﺍﻗﺪﺍﻡ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺖ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ ﺑﺎﺯ ﺷﺪ ﺗﺎ ﺗﻤﺎﻡ ﻋﻜﺲ ﺍﻟﻌﻤﻠﻬﺎ ﺩﺭ ﺁﻥ ﺛﺒﺖ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﭘﺮﻭﻧﺪﻩ ﻫﻤﭽﻨﺎﻥ ﺑﺎﺯ ﻣﺎﻧﺪ ﻭ ﺗﺎ ﺁﺧﺮ ﺭﻭﺯﮔﺎﺭ ﻧﻴﺰ ﺑﺎﺯ‬ ‫ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ ،‬ﺗﺎ ﺩﻭﺳﺘﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻋﻴﺎﺭ ﻣﺤﺒﺖ ﺧﻮﺩ ﺭﺍ ﻣﺤﻚ ﺯﻧﻨﺪ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻗﻀﺎﻭﺕ ﺑﺮ ﺣﻖ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ‬ ‫ﺑﺸﺮﻳﺖ ﻧﻈﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺎﺟﺮﺍ ﺍﻋﻼﻡ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺍﺿﺢ ﺍﺳﺖ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﺩﻭ ﺩﺳﺘﻪ ﺍﻧﺪ‪ :‬ﻳﻜﻰ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﺣﻴﺎﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺷﺨﺼﺎً ﺍﻗﺪﺍﻡ ﺑﻪ ﻏﺼﺐ ﺁﻥ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﺩﺳﺘﻪ ﻯ ﺩﻭﻡ ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺯ ﻏﺎﺻﺒﻴﻦ ﻃﺮﻓﺪﺍﺭﻯ ﻛﺮﺩﻧﺪ ﻭ ﺑﻬﺮ ﺻﻮﺭﺗﻰ ﻗﻠﺒﺸﺎﻥ ﺍﺯ ﻏﺼﺐ ﺣﻖ‬ ‫ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍﺿﻰ ﺑﻮﺩ‪ .‬ﻫﺮ ﺩﻭ ﺩﺳﺘﻪ ﻯ ﻏﺎﺻﺒﻴﻦ ﺩﺭ ﺩﻓﺘﺮ ﻓﺪﻙ ﺛﺒﺖ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪.‬‬

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‫ﻓﺪﻙ ﻣﻴﺪﺍﻥ ﺩﺭﮔﻴﺮﻯ ﻏﺎﺻﺒﻴﻦ ﺑﺎ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻓﺎﻃﻤﻪ‬ ‫ﻓﺪﻙ ﻗﻄﻌﻪ ﺯﻣﻴﻦ ﻳﺎ ﻧﺨﻠﺴﺘﺎﻧﻬﺎﺋﻰ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺑﻴﺎﺑﺎﻧﻬﺎﻯ ﺣﺠﺎﺯ ﻣﺤﺪﻭﺩﻩ ﺍﻯ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﺑﺎﺷﺪ‪ .‬ﻓﺪﻙ ﻫﻢ ﻣﺤﻚ ﺷﻨﺎﺧﺖ ﺣﻖ ﻭ‬ ‫ﺑﺎﻃﻞ ﻭ ﻫﻢ ﻣﺤﻚ ﺷﻨﺎﺧﺖ ﻣﺤﺐ ﻭ ﻣﺒﻐﺾ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﻳﻚ ﺳﻮﻯ ﻣﺎﺟﺮﺍ ﻋﻠﻰ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﻧﺪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺮﺍﻯ‬ ‫ﺑﻴﺪﺍﺭﻯ ﻋﻘﻠﻬﺎ ﻻﺯﻡ ﺑﻮﺩﻩ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺍﺑﻬﺎﻣﻰ ﺩﺭ ﺁﻥ ﺑﺎﻗﻰ ﻧﮕﺬﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺳﻮﻯ ﺩﻳﮕﺮ ﻗﻀﻴﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻏﺎﺻﺒﻴﻦ ﺧﻼﻓﺖ ﺍﻧﺪ ﻛﻪ ﺁﻧﻬﺎ‬ ‫ﻑ ﻣﺤﺎﻛﻤﻪ ﻣﻄﺎﻟﺐ ﺧﻮﺩ ﺭﺍ ﺑﻄﻮﺭ ﻛﺎﻣﻞ ﺑﻪ ﻣﻴﺪﺍﻥ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻫﻢ ﻫﺮ ﭼﻪ ﺑﺮﺍﻯ ﮔﻔﺘﻦ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﺑﺮﻭﺯ ﺩﺍﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺩﺍﺩﮔﺎﻩ ﺗﺎﺭﻳﺦ ﻫﺮ ﺩﻭ ﻃﺮ ‪‬‬ ‫ﺯﻣﺎﻧﻰ ﺑﻪ ﺑﻠﻨﺪﺍﻯ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﻣﻰ ﮔﺬﺭﺩ ﻭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﻫﻤﭽﻨﺎﻥ ﻋﺮﺻﻪ ﻯ ﺩﺭﮔﻴﺮﻯ ﺗﻨﮕﺎﺗﻨﮓ ﺍﻓﺮﺍﺩ ﺩﻭ ﺟﺒﻬﻪ ﺍﺳﺖ‪ :‬ﻳﻜﻰ ﺟﺒﻬﻪ ﺍﻯ ﻛﻪ ﺑﺮﺍﻯ‬ ‫ﺍﺛﺒﺎﺕ ﺣﻖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺒﺎﺭﺯﻩ ﻭ ﻣﻘﺎﻭﻣﺖ ﻛﺮﺩﻩ ﻭ ﻣﻰ ﻛﻨﺪ ﻭ ﺩﻳﮕﺮﻯ ﺟﺒﻬﻪ ﺍﻯ ﻛﻪ ﺑﺮﺍﻯ ﺳﺮﭘﻮﺵ ﮔﺬﺍﺭﺩﻥ ﺑﺮ ﺍﻋﻤﺎﻝ ﻇﺎﻟﻤﻴﻦ ﺁﻝ ﻣﺤﻤﺪ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﺁﻥ ﺷﺮﻛﺖ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺭﻭﻳﺎﺭﻭﺋﻰ ﻫﺎ ﺟﻠﻮﻩ ﻫﺎﻯ ﻣﺨﺘﻠﻔﻰ ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺑﺎﺭﺯﺗﺮﻳﻦ ﻣﻈﺎﻫﺮ ﺁﻥ ﻣﻴﺪﺍﻥ ﻓﺪﻙ ﻭ ﻓﺪﺍﻛﺎﺭﺍﻥ ﺁﻥ‬ ‫ﺍﺳﺖ‪.‬‬

‫ﻗﻀﺎﻭﺕ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻣﺸﻜﻞ ﻧﻴﺴﺖ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ ﺍﺯ ﻳﻚ ﺳﻮ ﺩﺭ ﻣﻘﺎﻡ ﻋﺼﻤﺖ ﻛﺒﺮﻯ ﻭ ﺍﺯ ﺳﻮﺋﻰ ﻣﻈﻬﺮ ﺯﻫﺪ ﻭ ﺗﻘﻮﺍ ﻭ ﺑﻰ ﺭﻏﺒﺘﻰ ﺑﻪ ﺩﻧﻴﺎﻳﻨﺪ ﻭ ﺍﺯ‬ ‫ﺳﻮﻯ ﺩﻳﮕﺮ ﻣﺤﺒﻮﺏ ﻗﻠﻮﺏ ﻋﺎﻟﻢ ﺍﻧﺪ ﻭ ﺍﺯ ﺟﻬﺘﻰ ﺩﻳﮕﺮ ﻋﺰﻳﺰ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﺍﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﺩﺍﺭ ﻭ ﺩﺳﺘﻪ ﻯ ﻏﺎﺻﺒﻴﻦ ﺟﺰ‬ ‫ﺳﺎﺑﻘﻪ ﻯ ﺷﺮﻙ ﻭ ﺑﺖ ﭘﺮﺳﺘﻰ ﭼﻴﺰﻯ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭ ﺑﺎ ﻏﺼﺐ ﺧﻼﻓﺖ ﺩﺭﺟﻪ ﻯ ﺍﻋﺘﻨﺎﻯ ﺧﻮﺩ ﺑﻪ ﺩﻧﻴﺎ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﺳﺎﺑﻘﻪ ﻯ ﺑﺮﺧﻮﺭﺩ ﺁﻧﺎﻥ ﺑﺎ ﺍﻫﻞ‬ ‫ﺑﻴﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺮ ﻫﻤﻪ ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺍﻳﻦ ﺩﻭ ﺟﺒﻬﻪ ﻯ ﻣﺨﺎﻟﻒ‪ ،‬ﻗﻀﺎﻭﺕ ﺩﺭ ﻣﻮﺭﺩ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﻛﺎﺭ‬ ‫ﻣﺸﻜﻠﻰ ﻧﻴﺴﺖ‪ .‬ﻛﺎﻓﻰ ﺍﺳﺖ ﻫﺮ ﻛﺲ ﻣﺒﺎﻧﻰ ﺍﻋﺘﻘﺎﺩﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺁﻭﺭﺩ ﻭ ﻧﺘﻴﺠﻪ ﺭﺍ ﺑﮕﻴﺮﺩ‪.‬‬

‫ﻓﺪﻙ ﻇﺎﻫﺮﻛﻨﻨﺪﻩ ﻯ ﮔﺮﺍﻳﺸﻬﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ‬ ‫ﻣﺸﻜﻞ ﺩﺭ ﮔﺮﺍﻳﺶ ﺑﺎﻃﻨﻰ ﺍﺷﺨﺎﺹ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺑﺮﻭﺯ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﺍﺧﺘﺼﺎﺹ ﻓﺪﻙ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ‬ ‫ﺍﻧﺘﻘﺎﻝ ﺁﻥ ﺑﻪ ﻋﺰﻳﺰ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻳﻌﻨﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻧﺎﺭﺍﺣﺖ ﺑﻮﺩﻧﺪ ﺑﺮﺧﻮﺭﺩ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ‪ .‬ﺁﻧﺎﻧﻜﻪ ﺍﺯ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻝ ﺧﻮﺵ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ ﺩﺭ ﻓﺪﻙ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﺮﺩﻧﺪ ﻭ ﺍﺯ ﻏﺼﺐ ﺣﻖ ﻫﻤﺴﺮ ﺍﻭ ﺷﺎﺩﻣﺎﻥ ﺷﺪﻧﺪ‪ .‬ﺁﻧﺎﻧﻜﻪ ﻣﺤﺒﺖ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭ ﺩﻝ ﻧﺪﺍﺭﻧﺪ ﺩﺭ‬ ‫ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﺭﺍ ﺗﺼﺮﻳﺤﺎً ﻳﺎ ﺗﻠﻮﻳﺤﺎً ﺑﻪ ﻧﻔﻊ ﺩﺷﻤﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﻤﺎﻡ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﮔﺮﺍﻳﺶ ﺁﻧﺎﻥ ﺑﻪ ﺁﻥ ﺳﻮ ﺍﺳﺖ‪.‬‬ ‫ﺁﻧﺎﻧﻜﻪ ﺩﺭ ﻇﺎﻫﺮ ﺍﺩﻋﺎﻯ ﻣﺤﺒﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺍﺭﻧﺪ ﺑﺎ ﭼﻨﻴﻦ ﻣﺤﻜﻰ ﺷﻨﺎﺧﺘﻪ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﻳﻚ ﻋﻤﺮ ﺍﺩﻋﺎﻯ ﻣﺤﺒﺖ ﺑﺎﻳﺪ ﺍﻣﺘﺤﺎﻥ ﺷﻮﺩ ﻛﻪ‬ ‫ﻭﻗﺘﻰ ﺣﻖ ﻣﺤﺒﻮﺏ ﺧﺪﺍ ﻭ ﺭﺳﻮﻝ ﻏﺼﺐ ﺷﺪﻩ ﻭ ﻫﻤﻪ ﻯ ﺟﻮﺍﻧﺐ ﺁﻥ ﺑﺎ ﭘﻬﻠﻮﻯ ﺷﻜﺴﺘﻪ ﺑﻴﺎﻥ ﺷﺪﻩ‪ ،‬ﺑﺎﺯ ﻫﻢ ﺑﺮﺍﻯ ﻛﺴﻰ ﺳﺆﺍﻝ ﺍﻧﮕﻴﺰ ﺑﺎﺷﺪ ﻭ ﻧﺘﻮﺍﻧﺪ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺑﻪ ﻧﺘﻴﺠﻪ ﻗﻄﻌﻰ ﺑﺮﺳﺪ‪.‬‬

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‫ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﻓﺎﻃﻤﻪ‬ ‫ﺧﺪﺍ ﺭﺍ ﺷﻜﺮ ﻛﻪ ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ ﺑﺴﺘﻪ ﻧﺸﺪﻩ ﻭ ﺗﺎ ﺍﺩﺍﻣﻪ ﻯ ﺯﻣﺎﻧﻬﺎ ﺑﺎﺯ ﺍﺳﺖ‪ ،‬ﻭ ﻧﺎﻇﺮ ﺧﻠﻘﺖ ﻫﻤﻪ ﻯ ﻋﻜﺲ ﺍﻟﻌﻤﻠﻬﺎ ﺭﺍ ﺛﺒﺖ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ‬ ‫ﺑﺎ ﭘﺎﻳﺎﻥ ﺩﻧﻴﺎ ﺍﻳﻦ ﭘﺮﻭﻧﺪﻩ ﺑﺴﺘﻪ ﺷﻮﺩ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﺯ ﺷﻮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﻧﻮﺑﺖ ﺁﻥ ﺑﺎﻧﻮﻯ ﺩﻭ ﺟﻬﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ‬ ‫ﻗﻀﺎﻭﺕ ﻛﻨﻨﺪﮔﺎﻥ ﺣﻜﻢ ﻧﻤﺎﻳﺪ‪ ،‬ﺗﺎ ﭼﻪ ﻛﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﭘﺮﻭﻧﺪﻩ ﻯ ﻣﺤﺒﻴﻦ ﺛﺒﺖ ﻧﻤﺎﻳﺪ ﻭ ﭼﻪ ﻛﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﭘﺮﻭﻧﺪﻩ ﻯ ﻣﺒﻐﻀﻴﻦ ﻭ ﺩﺷﻤﻨﺎﻥ ﺧﻮﺩ‬ ‫ﺑﻨﻮﻳﺴﺪ‪ .‬ﺑﻪ ﺍﻣﻴﺪ ﺁﻥ ﺭﻭﺯ ﻭ ﺑﺎ ﺁﺭﺯﻭﻯ ﺛﺒﺖ ﻧﺎﻡ ﻣﺎ ﺩﺭ ﺣﻠﻘﻪ ﺑﻪ ﮔﻮﺷﺎﻥ ﺁﺳﺘﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻪ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﭼﻬﺎﺭﺻﺪ ﺳﺎﻝ ﻫﺮﮔﺰ ﺍﺯ ﺭﺍﻩ‬ ‫ﺍﻭ ﺗﺨﻄﻰ ﻧﻜﺮﺩﻧﺪ ﻭ ﺩﺭِ ﻧﻴﻢ ﺳﻮﺧﺘﻪ ﻯ ﺧﺎﻧﻪ ﻯ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺭﻫﺎ ﻧﻨﻤﻮﺩﻧﺪ‪.‬‬

‫ﻣﺤﺘﻮﺍﻯ ﺩﻓﺘﺮ ﻓﺪﻙ‬ ‫ﭘﺮﻭﻧﺪﻩ ﻯ ﺑﺎﺯ ﻓﺪﻙ ﺻﻔﺤﺎﺕ ﺟﺎﻟﺒﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺭﻗﻢ ﺯﺩﻩ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﻛﻪ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﺧﺒﺮ‬ ‫ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﮔﺎﻫﻰ ﺷﻜﺎﻳﺖ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻛﻨﺎﺭ ﻗﺒﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ‪ .‬ﮔﺎﻫﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﻛﻪ ﺑﺮ‬ ‫ﺳﺮ ﻗﺒﺮ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺳﺨﻦ ﺍﺯ ﻏﺼﺐ ﺣﻘﺶ ﺑﺮ ﺯﺑﺎﻥ ﻣﻰ ﺁﻭﺭﺩ‪ .‬ﮔﺎﻫﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﺍ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ ﻛﻪ ﺍﺯ ﻓﺪﻙ‬ ‫ﺩﻓﺎﻉ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﮔﺎﻫﻰ ﻏﺎﺻﺐ ﻓﺪﻙ ﺑﺮ ﻋﻠﻴﻪ ﺧﻮﺩ ﺍﻗﺮﺍﺭ ﻳﺎ ﻋﻤﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﻫﻤﺪﺳﺘﺎﻥ ﻏﺎﺻﺐ ﺑﺮ ﻋﻠﻴﻪ ﺩﺍﺭ ﻭ ﺩﺳﺘﻪ ﻯ ﺧﻮﺩ ﺍﻓﺸﺎﮔﺮﻯ‬ ‫ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﮔﺎﻫﻰ ﺩﻋﺎﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﺮ ﻋﻠﻴﻪ ﻏﺎﺻﺒﻴﻦ ﻣﻰ ﺑﻴﻨﻴﻢ ﻛﻪ ﺑﻪ ﺍﺳﺘﺠﺎﺑﺖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﺩﺭ ﺯﻳﺎﺭﺕ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺧﻄﺎﺑﻬﺎﺋﻰ ﺣﺎﻛﻰ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﺑﺮ ﺯﺑﺎﻥ ﻣﻰ ﺁﻭﺭﻳﻢ‪ .‬ﮔﺎﻫﻰ ﻫﻤﻴﻦ ﺳﻮﺯ ﺩﻝ ﺭﺍ ﺧﻄﺎﺏ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺮﺿﻪ ﻣﻰ ﺩﺍﺭﻳﻢ‪ ،‬ﻭ ﮔﺎﻫﻰ‬ ‫ﺧﺒﺮ ﺍﺯ ﺩﺍﺩﺧﻮﺍﻫﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺩﺍﺩﮔﺎﻩ ﻋﺪﻝ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻰ ﺷﻨﻮﻳﻢ‪.‬‬ ‫ﺍﻳﻦ ﺻﻔﺤﺎﺕ ﻫﺮ ﺳﺎﻝ ﺁﻣﺎﺭ ﺗﺎﺯﻩ ﺍﻯ ﺩﺭ ﺧﻮﺩ ﺟﺎﻯ ﻣﻰ ﺩﻫﺪ ﻭ ﺗﺼﻮﻳﺮ ﻣﺪﺍﻓﻌﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺩﺷﻤﻨﺎﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺿﺒﻂ ﻣﻰ ﻛﻨﺪ‪ .‬ﻫﺮ‬ ‫ﻛﺘﺎﺑﻰ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﻧﻮﺷﺘﻪ ﻣﻰ ﺷﻮﺩ ﻭ ﻫﺮ ﺳﺨﻨﻰ ﻛﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺍﻳﻦ ﺩﻓﺘﺮ ﺭﺍ ﭘﺮ ﻣﺤﺘﻮﺍﺗﺮ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﻣﻬﺪﻯ ﺁﻝ ﻣﺤﻤﺪ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻴﺎﻳﺪ ﻭ ﺁﺧﺮﻳﻦ ﺑﺮگ ﺍﻳﻦ ﭘﺮﻭﻧﺪﻩ ﺭﺍ ﺍﻣﻀﺎ ﻛﻨﺪ‪.‬‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺑﺨﺸﻬﺎﻯ ﮔﺬﺷﺘﻪ ﻯ ﻛﺘﺎﺏ ﺣﺎﺿﺮ ﺫﻛﺮ ﺷﺪ ﺩﺭ ﻭﺍﻗﻊ ﺑﺮﮔﻬﺎﻯ ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺑﻌﻨﻮﺍﻥ ﺁﺧﺮﻳﻦ ﻗﺴﻤﺖ ﻛﺘﺎﺏ‪،‬‬ ‫ﻣﺮﻭﺭﻯ ﺑﺮ ﻧﻜﺎﺕ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﻯ ﻓﺪﻙ ﻛﻪ ﺩﺭ ﺑﺨﺶ ﻫﺎﻯ ﭘﻴﺶ ﺫﻛﺮ ﻧﺸﺪﻩ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﻧﺸﺎﻧﮕﺮ ﺭﺍﻩ ﺑﻠﻨﺪﻯ ﺍﺳﺖ ﻛﻪ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ‬ ‫ﺗﺎﻛﻨﻮﻥ ﺑﻪ ﺧﻮﺩ ﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﭘﻴﺸﮕﻮﺋﻰ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ‬ ‫ﺍﻫﻤﻴﺖ ﻭ ﻋﻈﻤﺖ ﻣﺎﺟﺮﺍﻯ ﻏﺼﺐ ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﻣﻰ ﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﺩﺭ ﭘﻴﺸﮕﻮﺋﻰ ﻫﺎﻯ ﻏﻴﺒﻰ ﻛﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺪﺳﺖ ﻣﺎ‬ ‫ﺭﺳﻴﺪﻩ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﺧﺒﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺳﻪ ﻣﻮﺭﺩ ﺍﺷﺎﺭﻩ ﻣﻴﺸﻮﺩ‪:‬‬ ‫‪ .1‬ﺍﺯ ﺍﺧﺒﺎﺭﻯ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺷﺐ ﻣﻌﺮﺍﺝ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺧﺒﺮ ﺩﺍﺩ ﺍﻳﻦ ﺑﻮﺩ‪ :‬ﺩﺧﺘﺮ ﺗﻮ ﻣﻮﺭﺩ ﻇﻠﻢ ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺣﻖ ﺧﻮﺩ‬ ‫ﻣﺤﺮﻭﻡ ﻣﻴﺸﻮﺩ ﻭ ﻫﻤﺎﻥ ﺣﻘﻰ ﻛﻪ ﺗﻮ ﺑﺮﺍﻯ ﺍﻭ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻰ ﻏﺎﺻﺒﺎﻧﻪ ﺍﺯ ﺍﻭ ﻣﻰ ﮔﻴﺮﻧﺪ‪ ...‬ﻭ ﺍﻭ ﻫﻴﭻ ﻣﺪﺍﻓﻌﻰ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﭘﻴﺪﺍ ﻧﻤﻰ ﻛﻨﺪ«‪] .‬ﺑﻴﺖ‬ ‫ﺍﻻﺣﺰﺍﻥ‪ :‬ﺹ ‪ .2[.98‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﻫﺮ ﮔﺎﻩ ﻓﺎﻃﻤﻪ ﺭﺍ ﻣﻰ ﺑﻴﻨﻢ ﺑﻴﺎﺩ ﻣﻰ ﺁﻭﺭﻡ ﺁﻧﭽﻪ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺑﺎ ﺍﻭ ﺭﻓﺘﺎﺭ ﺧﻮﺍﻫﻨﺪ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۷۷‬‬

‫ﻛﺮﺩ‪ .‬ﮔﻮﻳﺎ ﺍﻭ ﺭﺍ ﻣﻰ ﺑﻴﻨﻢ ﻛﻪ ﺧﻮﺍﺭﻯ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﺍﺵ ﮔﺸﺘﻪ ﻭ ﺣﺮﻣﺖ ﺍﻭ ﺷﻜﺴﺘﻪ ﺷﺪﻩ ﻭ ﺣﻖ ﺍﻭ ﻏﺼﺐ ﺷﺪﻩ ﻭ ﺍﺭﺙ ﺍﻭ ﺭﺍ ﻧﻤﻰ ﺩﻫﻨﺪ ‪ ...‬ﺍﻭ ﺩﺭ ﺁﻥ‬ ‫ﻫﻨﮕﺎﻡ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ ﻣﻦ ﺍﺯ ﺯﻧﺪﮔﻰ ﺳﻴﺮﻡ ﻭ ﺍﺯ ﺍﻳﻨﺎﻥ ﺧﺴﺘﻪ ﺷﺪﻡ‪ .‬ﻣﺮﺍ ﺑﻪ ﭘﺪﺭﻡ ﻣﻠﺤﻖ ﻓﺮﻣﺎ«‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻦ ﻣﻠﺤﻖ ﻣﻰ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ‬ ‫ﺍﻭ ﺍﻭﻝ ﻛﺴﻰ ﺍﺯ ﺍﻫﻞ ﺑﻴﺘﻢ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﻦ ﻣﻠﺤﻖ ﻣﻴﺸﻮﺩ‪ .‬ﻓﺎﻃﻤﻪ ﻧﺰﺩ ﻣﻦ ﻣﻰ ﺁﻳﺪ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻣﺤﺰﻭﻥ ﻭ ﻣﺼﻴﺒﺖ ﻛﺸﻴﺪﻩ ﻭ ﻏﻤﮕﻴﻦ ﺍﺳﺖ‪.‬‬

‫ﺣﻘﺶ ﻏﺼﺐ ﺷﺪﻩ ﻭ ﺧﻮﺩ ﺷﻬﻴﺪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﻣﻦ ﺧﻮﺍﻫﻢ ﮔﻔﺖ‪» :‬ﺧﺪﺍﻳﺎ ﻫﺮ ﻛﺲ ﺑﺮ ﺍﻭ ﻇﻠﻢ ﻛﺮﺩﻩ ﻟﻌﻨﺖ ﻛﻦ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺣﻖ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻩ ﻋﺬﺍﺏ ﻓﺮﻣﺎ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺫﻟﺖ ﺑﺮ‬ ‫ﺍﻭ ﻭﺍﺭﺩ ﻛﺮﺩﻩ ﺫﻟﻴﻞ ﻛﻦ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺑﻪ ﭘﻬﻠﻮﻯ ﺍﻭ ﺯﺩﻩ ﺗﺎ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺭﺍ ﺳﻘﻂ ﻧﻤﻮﺩﻩ ﺩﺭ ﺁﺗﺶ ﺩﺍﺋﻤﻰ ﻗﺮﺍﺭ ﺩﻩ«‪ .‬ﻣﻼﺋﻜﻪ ﻫﻢ ﺁﻣﻴﻦ ﻣﻰ ﮔﻮﻳﻨﺪ«‪.‬‬ ‫]ﺑﻴﺖ ﺍﻻﺣﺰﺍﻥ‪ :‬ﺹ ‪ .3[.31‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻠﻌﻮﻥ ﺍﺳﺖ ﻛﺴﻰ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺑﻪ ﺩﺧﺘﺮﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻇﻠﻢ ﻛﻨﺪ ﻭ ﺣﻖ‬ ‫ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻧﻤﺎﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺷﻬﺎﺩﺕ ﺑﺮﺳﺎﻧﺪ‪ ...‬ﺍﻯ ﻓﺎﻃﻤﻪ ﺍﮔﺮ ﻫﻤﻪ ﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﺒﻌﻮﺙ ﺧﺪﺍﻭﻧﺪ ﻭ ﻫﻤﻪ ﻯ ﻣﻼﺋﻜﻪ ﻯ ﻣﻘﺮﺏ ﺍﻟﻬﻰ ﺩﺭﺑﺎﺭﻩ ﻯ‬ ‫ﻣﺒﻐﺾ ﺗﻮ ﻭ ﻏﺎﺻﺐ ﺣﻖ ﺗﻮ ﺷﻔﺎﻋﺖ ﻛﻨﻨﺪ‪ ،‬ﻫﺮﮔﺰ ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﺑﻴﺮﻭﻥ ﻧﻤﻰ ﺁﻭﺭﺩ«‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .4[.346‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ‬ ‫ﺭﺣﻠﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺳﻴﺪ ﺁﻧﺤﻀﺮﺕ ﮔﺮﻳﻪ ﻛﺮﺩ ﺑﻄﻮﺭﻯ ﻛﻪ ﺍﺷﻚ ﻣﺤﺎﺳﻦ ﺣﻀﺮﺕ ﺭﺍ ﺗﺮ ﻛﺮﺩ‪ .‬ﭘﺮﺳﻴﺪﻧﺪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺑﺮﺍﻯ ﭼﻪ‬ ‫ﮔﺮﻳﻪ ﻣﻰ ﻛﻨﻴﺪ؟ ﻓﺮﻣﻮﺩ‪» :‬ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪﺍﻧﻢ ﻭ ﺁﻧﭽﻪ ﺍﺷﺮﺍﺭ ﺍﻣﺘﻢ ﺑﺎ ﺁﻧﺎﻥ ﺭﻓﺘﺎﺭ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﮔﻮﻳﺎ ﻓﺎﻃﻤﻪ ﺭﺍ ﻣﻰ ﺑﻴﻨﻢ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺑﻪ ﺍﻭ ﻇﻠﻢ ﺷﺪﻩ ﻭ ﺍﻭ‬ ‫ﺻﺪﺍ ﻣﻰ ﺯﻧﺪ‪» :‬ﺍﻯ ﭘﺪﺭ‪ ،‬ﺑﻔﺮﻳﺎﺩﻡ ﺑﺮﺱ«‪ ،‬ﻭﻟﻰ ﺍﺣﺪﻯ ﺍﺯ ﺍﻣﺘﻢ ﺑﻪ ﺍﻭ ﻛﻤﻚ ﻧﻤﻰ ﻛﻨﺪ«‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 43‬ﺹ ‪ 151‬ﺡ ‪ .5[.2‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺩﺧﺘﺮﻡ‪ ،‬ﺗﻤﺎﻡ ﺑﺪﺑﺨﺘﻰ ﺑﺮ ﻛﺴﻰ ﻛﻪ ﺑﻪ ﺗﻮ ﻇﻠﻢ ﻛﻨﺪ‪ ،‬ﻭ ﺧﻮﺷﺒﺨﺘﻰ ﻋﻈﻴﻢ ﺑﺮ ﻛﺴﻰ ﻛﻪ ﺗﻮ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﺪ«‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪43‬‬ ‫ﺹ ‪[.227‬‬

‫ﺷﻜﺎﻳﺖ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﺍﺯ ﻏﺎﺻﺐ ﻓﺪﻙ‬ ‫ﻳﻜﻰ ﺍﺯ ﺑﺮﮔﻬﺎﻯ ﻣﺼﻴﺒﺖ ﺑﺎﺭ ﺩﻓﺘﺮ ﻓﺪﻙ ﺩﻝ ﺳﻮﺧﺘﻪ ﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﺷﻚ ﺧﻮﺩ ﺷﻜﺎﻳﺖ ﺑﻪ ﭘﺪﺭ ﺑﺮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﺑﻮﺑﻜﺮ ﺗﺼﻤﻴﻢ ﻧﻬﺎﺋﻰ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺯ ﭘﺎﺳﺦ‬ ‫ﻣﺜﺒﺖ ﺁﻧﻬﺎ ﺑﻪ ﻛﻼﻡ ﺧﻮﺩ ﻣﺄﻳﻮﺱ ﺷﺪ‪ ،‬ﻛﻨﺎﺭ ﻗﺒﺮ ﭘﺪﺭﺵ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻣﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺭﻭﻯ ﻗﺒﺮ ﺍﻧﺪﺍﺧﺖ ﻭ ﺭﻓﺘﺎﺭ ﻣﺮﺩﻡ ﺑﺎ ﺍﻭ ﺭﺍ ﺑﻪ‬ ‫ﭘﻴﺸﮕﺎﻩ ﺁﻧﺤﻀﺮﺕ ﺷﻜﺎﻳﺖ ﺑﺮﺩ ﻭ ﺁﻥ ﻗﺪﺭ ﮔﺮﻳﻪ ﻛﺮﺩ ﻛﻪ ﺗﺮﺑﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺍﺷﻚ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﺮ ﺷﺪ ﻭ ﺍﺷﻌﺎﺭﻯ ﺣﺎﻛﻰ‬ ‫ﺍﺯ ﻣﺼﺎﺋﺐ ﻭﺍﺭﺩﻩ ﺧﻮﺍﻧﺪ«‪ ] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[.108‬ﺍﻟﺒﺘﻪ ﺍﺷﻚ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﺸﻚ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﺑﻪ ﺍﺷﻚ ﺍﻭ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ ﻭ ﺷﻴﻌﻴﺎﻧﺸﺎﻥ ﺗﺎ ﺁﺧﺮ ﺭﻭﺯﮔﺎﺭ ﺍﺷﻚ ﺧﻮﺍﻫﻨﺪ ﺭﻳﺨﺖ ﺗﺎ ﻳﻜﺪﻟﻰ ﻣﺤﺒﺎﻥ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮ ﻫﻤﻪ ﻇﺎﻫﺮ ﻭ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ‪.‬‬

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‫ﺣﺮﻣﺖ ﻣﺼﺮﻑ ﺍﻣﻮﺍﻝ ﻏﺼﺒﻰ ﻓﺪﻙ‬ ‫ﻧﻜﺘﻪ ﺍﻯ ﻛﻪ ﻏﺎﺻﺒﻴﻦ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻨﺪ ﺁﻧﺴﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﻫﺮ ﺗﺼﺮﻓﻰ ﻫﻢ ﻛﻪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ ﻏﺎﺻﺒﺎﻧﻪ ﺑﻮﺩﻩ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﻭﻟﻰ ﭼﻪ‬ ‫ﺟﺎﻟﺐ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻋﻴﻨﺎً ﺍﺯ ﻛﻼﻡ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺸﻨﻮﻳﻢ ﻛﻪ ﻓﺮﻣﻮﺩ‪:‬‬ ‫»ﺍﮔﺮ ﺁﻥ ﺩﻭ ﻧﻔﺮ ﻣﺎﻳﻪ ﻯ ﻗﻮﺕ ﻣﺮﺍ ﺍﺯ ﺗﺼﺮﻑ ﻣﻦ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺁﻥ ﺁﺫﻭﻗﻪ ﻯ ﻛﻢ ﺭﺍ ﺍﺯ ﻣﻦ ﻣﺎﻧﻊ ﺷﺪﻧﺪ‪ ،‬ﻭﻟﻰ ﺍﻳﻦ ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺯ ﻣﺤﺸﺮ ﺩﺭﺟﻪ ﺍﻯ‬ ‫ﺣﺴﺎﺏ ﻣﻰ ﻛﻨﻢ‪ ،‬ﻭ ﺧﻮﺭﻧﺪﮔﺎﻥ ﻣﺤﺼﻮﻟﺶ ﺁﻧﺮﺍ ﺑﻪ ﺟﻮﺵ ﺁﻭﺭﻧﺪﻩ ﻯ ﺟﺤﻴﻢ ﺩﺭ ﺷﻌﻠﻪ ﻫﺎﻯ ﺟﻬﻨﻢ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ«‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻏﺎﺻﺒﻴﻦ ﻭ ﻫﺮ ﻛﻪ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻏﺼﺒﻰ ﺑﻮﺩﻥ ﺁﻧﺮﺍ ﺑﺪﺍﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺗﺼﺮﻑ ﻛﻨﺪ‪ ،‬ﻟﻘﻤﻪ ﺍﻯ ﺭﺍ ﻣﻰ ﺧﻮﺭﺩ ﻛﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍﺿﻰ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺷﻌﻠﻪ ﻫﺎﻯ ﺁﺗﺶ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻫﺎﻥ ﻣﻰ ﮔﺬﺍﺭﺩ ﻭ ﺯﻧﺪﮔﻴﺶ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﭼﻨﻴﻦ ﺗﺼﺮﻓﻰ ﺑﻰ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺁﻩ ﺩﻝ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ‪ ،‬ﻭ ﺷﻜﻰ ﻧﻴﺴﺖ ﻛﻪ ﺁﻩ ﺁﻥ ﺑﺎﻧﻮﻯ ﺑﺰﺭگ ﺍﺯ ﻫﺮ ﺳﻮﺯﻯ ﻣﺆﺛﺮﺗﺮ ﺍﺳﺖ‪.‬‬ ‫ﺍﻗﺮﺍﺭ ﻏﺎﺻﺐ ﻓﺪﻙ ﺑﻪ ﻣﺤﻜﻮﻣﻴﺖ ]ﻋﻮﺍﻟﻢ ﺍﻟﻌﻠﻮﻡ‪ :‬ﺝ ‪ 11‬ﺹ ‪ .887‬ﺍﻟﻤﺜﺎﻟﺐ ﻻﺑﻦ ﺷﻬﺮ ﺁﺷﻮﺏ )ﻧﺴﺨﻪ ﺧﻄﻰ(‪ :‬ﺹ ‪ [ .327‬ﻣﺮﺩﻯ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﻭ‬ ‫ﻋﻤﺮ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﻣﻦ ﻣﺮﺩﻯ ﺍﺯ ﺍﻫﻞ ﻳﻤﻦ ﻫﺴﺘﻢ‪ ،‬ﻛﻪ ﺑﻘﺼﺪ ﺣﺞ ﺍﺯ ﺩﻳﺎﺭ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﺍﻡ‪ .‬ﺩﺭ ﻫﻤﺴﺎﻳﮕﻰ ﻣﺎ ﺑﺎﻧﻮﻳﻰ ﺍﺳﺖ ﻛﻪ ﻫﻨﮕﺎﻡ ﺳﻔﺮ ﺑﻪ‬ ‫ﻣﻦ ﮔﻔﺖ‪ :‬ﺗﻮ ﺑﺰﻭﺩﻯ ﺍﻳﻦ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺟﺎﻧﺸﻴﻦ ﭘﻴﺎﻣﺒﺮ ﻣﻰ ﺩﺍﻧﺪ ﻣﻼﻗﺎﺕ ﻣﻰ ﻛﻨﻰ‪ .‬ﻫﺮﮔﺎﻩ ﺍﻭ ﺭﺍ ﺩﻳﺪﻯ ﭘﻴﺎﻡ ﻣﺮﺍ ﻫﻢ ﺑﻪ ﺍﻭ ﺑﺮﺳﺎﻥ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﭘﻴﺎﻡ ﺍﻭ ﺭﺍ ﺑﺎﺯﮔﻮ ﻛﻦ‪.‬‬ ‫ﺁﻥ ﻣﺮﺩ ﮔﻔﺖ‪ :‬ﺁﻥ ﺯﻥ ﭼﻨﻴﻦ ﭘﻴﻐﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﺯﻧﻰ ﺿﻌﻴﻒ ﻭ ﻋﺎﺋﻠﻪ ﻣﻨﺪ ﻫﺴﺘﻢ‪ .‬ﭘﺪﺭﻡ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺗﺶ ﺯﻧﺪﮔﻰ ﻣﺮﺍ ﺍﺩﺍﺭﻩ ﻣﻰ ﻛﺮﺩ‪ .‬ﺍﻭ‬ ‫ﺯﻣﻴﻨﻬﺎﻳﻰ ﺩﺍﺷﺖ ﻛﻪ ﺧﻮﺩ ﻭ ﻫﻤﺴﺮ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻢ ﺍﺯ ﺩﺭﺁﻣﺪ ﺁﻥ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻰ ﻛﺮﺩﻳﻢ‪ .‬ﻭﻗﺘﻰ ﭘﺪﺭﻡ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ ﺣﺎﻛﻢ ﺁﻥ ﺷﻬﺮ ﺯﻣﻴﻨﻬﺎ ﺭﺍ‬ ‫ﺑﻪ ﺯﻭﺭ ﺍﺯ ﺩﺳﺖ ﻣﻦ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺗﺼﺮﻑ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻧﺠﺎ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﻛﻨﻮﻥ ﻣﺤﺼﻮﻝ ﺁﻥ ﺭﺍ ﺑﺮﻣﻰ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﺧﺮﻣﺎ ﻭ‬ ‫ﮔﻨﺪﻡ ﺁﻥ ﭼﻴﺰﻯ ﺑﻪ ﻣﻦ ﻧﻤﻰ ﺩﻫﺪ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﭼﻨﻴﻦ ﺣﻘﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻟﻘﻤﻪ ﺑﺮ ﺁﻥ ﻇﺎﻟﻢ ﻣﺘﺠﺎﻭﺯ ﮔﻮﺍﺭﺍ ﻣﺒﺎﺩ! ﺑﺨﺪﺍ ﻗﺴﻢ ﺁﺑﺮﻭﻳﺶ ﺭﺍ ﻣﻰ ﺑﺮﻡ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﻘﺎﻣﺶ ﺑﺮ ﻛﻨﺎﺭ ﻣﻰ ﻛﻨﻢ‬ ‫ﻭ ﺑﺮ ﺿﺪ ﺍﻭ ﺍﻗﺪﺍﻡ ﻣﻰ ﻧﻤﺎﻳﻢ!‬ ‫ﻋﻤﺮ ﺭﻭ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺍﻯ ﺧﻠﻴﻔﻪ ﻯ ﭘﻴﺎﻣﺒﺮ! ﺁﻥ ﺣﺎﻛﻢ ﺧﺒﻴﺚ ﻧﺎﺑﻜﺎﺭ ﺭﺍ ﻣﻬﻠﺖ ﻣﺪﻩ ﻭ ﻛﺴﻰ ﺭﺍ ﺳﺮﺍﻍ ﺍﻭ ﺑﻔﺮﺳﺖ ﺗﺎ ﺍﻭ ﺭﺍ ﺩﺳﺖ ﺑﺴﺘﻪ‬ ‫ﺣﺎﺿﺮ ﻛﻨﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺧﺎﻃﺮ ﺧﻴﺎﻧﺖ ﻭ ﻓﺴﻘﺶ ﺑﻪ ﺍﺷﺪ ﻣﺠﺎﺯﺍﺕ ﺑﺮﺳﺎﻥ ﻛﻪ ﻇﻠﻢ ﻭ ﺗﺠﺎﻭﺯ ﺭﺍ ﺍﺯ ﺣﺪ ﮔﺬﺭﺍﻧﺪﻩ ﺍﺳﺖ!!‬ ‫ﺍﺑﻮﺑﻜﺮ ﭘﺮﺳﻴﺪ‪ :‬ﺍﻳﻦ ﺣﺎﻛﻢ ﻛﻴﺴﺖ ﻭ ﺩﺭ ﻛﺪﺍﻡ ﺷﻬﺮ ﺍﺳﺖ ﻭ ﻧﺎﻡ ﺁﻥ ﺑﺎﻧﻮﻯ ﻣﻈﻠﻮﻡ ﭼﻴﺴﺖ؟‬ ‫ﻣﺮﺩ ﻳﻤﻨﻰ ﮔﻔﺖ‪ :‬ﺍﺯ ﻧﺎﺧﺸﻨﻮﺩﻯ ﺧﺪﺍ ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﻣﻰ ﺑﺮﻡ ﻭ ﺍﺯ ﻏﻀﺐ ﺍﻭ ﺑﻪ ﺣﻀﺮﺕ ﺍﻭ ﭘﻨﺎﻫﻨﺪﻩ ﺍﻡ! ﭼﻪ ﻛﺴﻰ ﻇﺎﻟﻢ ﺗﺮ ﻭ ﺳﺘﻤﮕﺮﺗﺮ ﺍﺯ ﻛﺴﻰ ﺍﺳﺖ‬ ‫ﻛﻪ ﺑﻪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻇﻠﻢ ﻧﻤﻮﺩﻩ ﺍﺳﺖ؟!!‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﻗﺘﻞ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺍﺑﻮﺑﻜﺮ ﺩﺭ ﻓﺪﻙ ﺑﺪﺳﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ]ﺍﻻﺭﺷﺎﺩ‪ :‬ﺹ ‪ .391 -384‬ﺑﺤﺎﺭﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 9‬ﺹ ‪[ .62 -46‬ﺍﺑﻮﺑﻜﺮ‪ ،‬ﻣﺮﺩﻯ ﺑﻨﺎﻡ »ﺍﺷﺠﻊ‬ ‫ﺑﻦ ﻣﺰﺍﺣﻢ ﺛﻘﻔﻰ« ﺭﺍ ﻛﻪ ﻣﻨﺎﻓﻘﻰ ﺑﻰ ﺩﻳﻦ ﺑﻮﺩ‪ ،‬ﺑﻌﻨﻮﺍﻥ ﻧﻤﺎﻳﻨﺪﻩ ﻯ ﺧﻮﺩ ﺩﺭ ﻓﺪﻙ ﻭ ﭼﻨﺪ ﻣﻨﻄﻘﻪ ﻯ ﺍﻃﺮﺍﻑ ﻣﺪﻳﻨﻪ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺑﺮﺍﺩﺭ ﺍﻳﻦ ﺷﺨﺺ ﺩﺭ‬ ‫ﻳﻜﻰ ﺍﺯ ﺟﻨﮕﻬﺎﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺪﺳﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﺘﻞ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺍﺷﺠﻊ‪ ،‬ﺍﺯ ﻣﺪﻳﻨﻪ ﺑﻪ ﻗﺼﺪ ﺟﻤﻊ ﺁﻭﺭﻯ ﺍﻣﻮﺍﻝ ﺣﺮﻛﺖ ﻛﺮﺩ ﻭ ﺍﻭﻟﻴﻦ ﺟﺎﻳﻰ ﻛﻪ ﻭﺍﺭﺩ ﺷﺪ ﻳﻜﻰ ﺍﺯ ﺑﺎﻏﻬﺎﻯ ﺍﻫﻞ ﺑﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻨﺎﻡ »ﺑﺎﻧﻘﻴﺎ« ﺑﻮﺩ‪.‬‬ ‫ﻼ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭘﺮﺩﺍﺧﺖ ﻣﻰ ﺷﺪ ﺟﻤﻊ ﺁﻭﺭﻯ ﻛﺮﺩ ﻭ ﺩﺭ‬ ‫ﺍﻭ ﺑﺪﻭﻥ ﺍﻃﻼﻉ ﻗﺒﻠﻰ ﻭﺍﺭﺩ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺷﺪ ﻭ ﺍﻣﻮﺍﻝ ﻭ ﺻﺪﻗﺎﺗﻰ ﻛﻪ ﻗﺒ ً‬ ‫ﻣﻘﺎﺑﻞ ﺍﻫﻞ ﺁﻧﺠﺎ ﻗﺪﺭﺕ ﻧﻤﺎﺋﻰ ﻛﺮﺩ‪.‬‬ ‫ﺍﻫﻞ ﺭﻭﺳﺘﺎ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺪﻧﺪ ﻭ ﺭﻓﺘﺎﺭ ﻓﺮﺳﺘﺎﺩﻩ ﻯ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﺑﻪ ﺣﻀﺮﺕ ﺍﻃﻼﻉ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺳﺒﻰ ﻛﻪ »ﺳﺎﺑﺢ« ﻧﺎﻡ ﺩﺍﺷﺖ ﻓﺮﺍ ﺧﻮﺍﻧﺪ ﻭ ﻋﻤﺎﻣﻪ ﻯ ﻣﺸﻜﻰ ﺑﺮ ﺳﺮ ﺑﺴﺖ ﻭ ﺩﻭ ﺷﻤﺸﻴﺮ ﺣﻤﺎﻳﻞ ﻧﻤﻮﺩ ﻭ ﺍﺳﺐ ﺩﻳﮕﺮ‬ ‫ﺧﻮﻳﺶ ﻛﻪ »ﻣﺮﺗﺠﺰ« ﻧﺎﻡ ﺩﺍﺷﺖ ﻧﻴﺰ ﻫﻤﺮﺍﻩ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﺎ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻋﻤﺎﺭ ﻳﺎﺳﺮ ﻭ ﻓﻀﻞ ﺑﻦ ﻋﺒﺎﺱ ﻭ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺟﻌﻔﺮ ﻭ‬ ‫ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ ﺗﺎ ﺑﻪ ﺭﻭﺳﺘﺎ ﺭﺳﻴﺪﻧﺪ‪.‬‬ ‫ﺑﺰﺭگ ﺁﻥ ﺭﻭﺳﺘﺎ ﺣﻀﺮﺕ ﺭﺍ ﺑﻪ ﻣﺴﺠﺪ »ﺍﻟﻘﻀﺎء« ﺩﺭ ﺁﻧﺠﺎ ﺑﺮﺩ‪ .‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﺳﺮﺍﻍ ﺍﺷﺠﻊ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭﻟﻰ‬ ‫ﺍﺷﺠﻊ ﺍﺯ ﺁﻣﺪﻥ ﺍﻣﺘﻨﺎﻉ ﻭﺭﺯﻳﺪ‪ .‬ﻭﻗﺘﻰ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻴﺎﻣﺪﻥ ﺍﻭ ﺭﺍ ﮔﺰﺍﺭﺵ ﺩﺍﺩ ﺣﻀﺮﺕ ﻋﻤﺎﺭ ﺭﺍ ﻓﺮﺳﺘﺎﺩ‪ .‬ﻋﻤﺎﺭ ﺑﺎ ﺍﻭ ﺩﺭﮔﻴﺮ ﺷﺪ ﻭ ﺧﺒﺮ‬ ‫ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺳﻴﺪ‪ .‬ﺣﻀﺮﺕ ﺟﻤﻌﻰ ﺭﺍ ﻛﻪ ﻫﻤﺮﺍﻫﺶ ﺑﻮﺩ ﺳﺮﺍﻍ ﺍﻭ ﻓﺮﺳﺘﺎﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﺍﻭ ﻧﺘﺮﺳﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﻧﺰﺩ ﻣﻦ ﺑﻴﺎﻭﺭﻳﺪ‪ .‬ﻭ‬ ‫ﻗﺘﻰ ﺍﻭ ﺭﺍ ﻛﺸﺎﻥ ﻛﺸﺎﻥ ﺁﻭﺭﺩﻧﺪ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻭﺍﻯ ﺑﺮ ﺗﻮ؟ ﺑﻪ ﭼﻪ ﺣﻘﻰ ﺍﻣﻮﺍﻝ ﺍﻫﻞ ﺑﻴﺖ ﺭﺍ ﺗﺼﺮﻑ ﻧﻤﻮﺩﻩ ﺍﻯ؟‬ ‫ﺍﺷﺠﻊ ﮔﻔﺖ‪ :‬ﺗﻮ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﺍﻳﻦ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﻣﻰ ﻛﺸﻰ؟‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﺁﺭﺍﻡ ﺑﺎﺵ ﻛﻪ ﺟﺮﻡ ﻣﻦ ﻧﺰﺩ ﺗﻮ ﻛﺸﺘﻦ ﺑﺮﺍﺩﺭﺕ ﺩﺭ ﺟﻨﮓ ﻫﻮﺍﺯﻥ ﺍﺳﺖ‪ !«...‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺷﺠﻊ ﭘﺎﺳﺨﻬﺎﻯ ﻧﺎﻣﻨﺎﺳﺒﻰ ﺑﻪ ﺣﻀﺮﺕ ﺩﺍﺩ‬ ‫ﻭ ﻓﻀﻞ ﺑﻦ ﻋﺒﺎﺱ ﺑﺮﺁﺷﻔﺖ ﻭ ﺷﻤﺸﻴﺮ ﻛﺸﻴﺪ ﻭ ﺳﺮ ﺍﻭ ﺭﺍ ﻫﻤﺮﺍﻩ ﺩﺳﺖ ﺭﺍﺳﺘﺶ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﻛﺮﺩ!‬ ‫ﺳﻰ ﻧﻔﺮ ﻛﻪ ﻫﻤﺮﺍﻩ ﺍﺷﺠﻊ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺣﻤﻠﻪ ﺁﻭﺭﺩﻧﺪ ﻭﻟﻰ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎ ﻳﻚ ﻧﮕﺎﻩ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻋﻘﺐ ﺭﺍﻧﺪ ﺑﻄﻮﺭﻯ ﻛﻪ ﻫﻤﮕﻰ ﻓﺮﻳﺎﺩ‬ ‫ﺍﻃﺎﻋﺖ ﺑﺮﺁﻭﺭﺩﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﺍُﻑ ﺑﺮ ﺷﻤﺎ‪ ،‬ﺳﺮ ﺻﺎﺣﺒﺘﺎﻥ ﺭﺍ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺑﺒﺮﻳﺪ‪ «...‬ﻭ ﺁﻧﺎﻥ ﺳﺮ ﺑﺮﻳﺪﻩ ﻯ ﺍﺷﺠﻊ ﺭﺍ ﻧﺰﺩ ﺍﺑﻮﺑﻜﺮ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻣﺮﺩﻡ ﺭﺍ ﺟﻤﻊ‬ ‫ﻛﺮﺩ ﻭ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﺑﺎﺯﮔﻮ ﻛﺮﺩ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﺧﻮﺍﺳﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﺎﺩﻩ ﻛﻨﻨﺪ! ﻭﻟﻰ ﻣﺮﺩﻡ ﭼﻨﺎﻥ ﺳﺮ ﺑﺰﻳﺮ ﺍﻓﻜﻨﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﻭﺣﺸﺖ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻪ ﺍﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺍﮔﺮ ﺧﻮﺩﺕ ﻫﻤﺮﺍﻩ ﻣﺎ ﺑﻴﺎﻳﻰ ﺑﻪ ﺟﻨﮓ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻣﻰ ﺭﻭﻳﻢ!! ﻋﻤﺮ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﻛﺴﻰ ﺟﺰ ﺧﺎﻟﺪ ﺑﻦ ﻭﻟﻴﺪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﻪ ﺟﻨﮓ ﺍﻭ ﺑﺮﻭﺩ‪.‬‬ ‫ﺧﺎﻟﺪ ﺑﺎ ﭘﺎﻧﺼﺪ ﺳﻮﺍﺭ ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ ﺗﺎ ﺑﻪ ﻣﺤﻠﻰ ﻛﻪ ﺣﻀﺮﺕ ﺁﻧﺠﺎ ﺑﻮﺩ ﺭﺳﻴﺪﻧﺪ‪ .‬ﻭ ﻗﺘﻰ ﻟﺸﻜﺮ ﺧﺎﻟﺪ ﺍﺯ ﺩﻭﺭ ﻇﺎﻫﺮ ﺷﺪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﺑﻌﻨﻮﺍﻥ ﺑﻰ ﺍﻋﺘﻨﺎﻳﻰ ﺍﻓﺴﺎﺭ ﺍﺳﺐ ﺭﺍ ﺑﺴﺘﻨﺪ ﻭ ﺩﺭ ﻛﻨﺎﺭﻯ ﺑﺨﻮﺍﺏ ﺭﻓﺘﻨﺪ‪ ،‬ﺗﺎ ﺁﻧﻜﻪ ﺍﺯ ﺻﺪﺍﻯ ﺷﻴﻬﻪ ﻯ ﺍﺳﺒﺎﻥ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪﺍﺭ ﺷﺪﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺧﺎﻟﺪ‬ ‫ﺑﺮﺍﻯ ﭼﻪ ﺁﻣﺪﻩ ﺍﻯ؟ ﺧﺎﻟﺪ ﮔﻔﺖ‪ :‬ﺧﻮﺩ ﺑﻬﺘﺮ ﻣﻰ ﺩﺍﻧﻰ! ﻭ ﺣﻀﺮﺕ ﺭﺍ ﺗﻬﺪﻳﺪ ﻛﺮﺩ!‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺧﺎﻟﺪ‪ ،‬ﻣﺮﺍ ﺑﻪ ﺧﻮﺩ ﻭ ﭘﺴﺮ ﺍﺑﻮﻗﺤﺎﻓﻪ ﻣﻰ ﺗﺮﺳﺎﻧﻰ؟‬ ‫ﺧﺎﻟﺪ ﮔﻔﺖ‪ :‬ﻣﻦ ﻣﺄﻣﻮﺭﻡ ﺍﮔﺮ ﺩﺳﺖ ﺍﺯ ﻛﺎﺭﻫﺎﻳﺖ ﺑﺮ ﻧﺪﺍﺭﻯ ﺗﻮ ﺭﺍ ﺍﺳﻴﺮ ﻛﺮﺩﻩ ﻧﺰﺩ ﺍﻭ ﺑﺒﺮﻡ!!‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻣﺜﻞ ﺗﻮ ﻣﻰ ﺧﻮﺍﻫﺪ ﻣﺮﺍ ﺍﺳﻴﺮ ﻛﻨﺪ؟ ﺍﻯ ﭘﺴﺮ ﺯ ِﻥ ﻣﺮﺗﺪ ﺍﺯ ﺍﺳﻼﻡ‪...‬؟ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻢ ﺗﻮ ﺭﺍ ﺑﺮ ﺩﺭ ﻫﻤﻴﻦ ﻣﺴﺠﺪ ﺑﻪ ﻗﺘﻞ ﻣﻰ ﺭﺳﺎﻧﻢ‪.‬‬ ‫ﺧﺎﻟﺪ ﺑﺎﺭ ﺩﻳﮕﺮ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﻀﺮﺕ ﺫﻭﺍﻟﻔﻘﺎﺭ ﺭﺍ ﺍﺯ ﻧﻴﺎﻡ ﺑﺮﻛﺸﻴﺪ ﻭ ﺁﻧﺮﺍ ﺑﻪ ﺳﻮﻯ ﺍﻭ ﮔﺮﻓﺖ‪.‬‬ ‫ﺧﺎﻟﺪ ﻛﻪ ﺍﻳﻦ ﻣﻨﻈﺮﻩ ﺭﺍ ﺩﻳﺪ ﻭﺣﺸﺖ ﺯﺩﻩ ﮔﻔﺖ‪ :‬ﺗﺎ ﺍﻳﻦ ﺣﺪ ﻗﺼﺪ ﻧﺪﺍﺷﺘﻢ‪ .‬ﺣﻀﺮﺕ ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ ﻧﻮﻙ ﺫﻭﺍﻟﻔﻘﺎﺭ ﺭﺍ ﺑﺮ ﻛﻤﺮ ﺧﺎﻟﺪ ﮔﺬﺍﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ‬ ‫ﺍﺳﺐ ﺑﻪ ﺯﻳﺮ ﺍﻧﺪﺍﺧﺖ‪ .‬ﺍﻳﻦ ﻣﻨﻈﺮﻩ ﺍﺻﺤﺎﺏ ﺧﺎﻟﺪ ﺭﺍ ﺑﻪ ﻭﺣﺸﺖ ﺍﻧﺪﺍﺧﺖ ﻭ ﺑﻪ ﺍﻟﺘﻤﺎﺱ ﺍﺯ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺘﻨﺪ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭﮔﺬﺭﺩ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ‬ ‫ﻛﻪ ﺧﺎﻟﺪ ﺍﺯ ﺩﺭﺩ ﺁﻥ ﺿﺮﺑﺖ ﺑﻰ ﺣﺮﻛﺖ ﻭ ﺳﺎﻛﺖ ﻣﺎﻧﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺧﺎﻟﺪ‪ ،‬ﻋﺠﺐ ﺑﺮﺍﻯ ﺧﺎﺋﻨﻴﻦ ﻭ ﺑﻴﻌﺖ ﺷﻜﻨﺎﻥ ﻣﻄﻴﻊ ﻫﺴﺘﻰ؟ ﺁﻳﺎ ﺭﻭﺯ ﻏﺪﻳﺮ ﺑﺮﺍﻯ ﺗﻮ ﻛﺎﻓﻰ ﻧﻴﺴﺖ؟ ﺑﺪﺍﻧﻜﻪ ﺍﮔﺮ ﺗﻮ ﻭ ﺩﻭ ﺭﻓﻴﻘﺖ‬ ‫ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻗﺼﺪ ﺳﻮﺋﻰ ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺍﻭﻝ ﻛﺴﺎﻧﻰ ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﻣﻦ ﻛﺸﺘﻪ ﻣﻰ ﺷﻮﻳﺪ‪ .‬ﺳﭙﺲ ﻓﺮﻣﻮﺩ‪ :‬ﺑﺨﺪﺍ ﻗﺴﻢ ﺧﺎﻟﺪ‬ ‫ﺭﺍ ﺟﺰ ﺁﻥ ﺧﺎﺋﻦ ﻇﺎﻟﻢ ﺣﻴﻠﻪ ﮔﺮ ﻳﻌﻨﻰ ﭘﺴﺮ ﺻﻬﺎﻙ ﻧﻔﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻭ ﺩﺍﺋﻤﺎً ﻗﺒﺎﺋﻞ ﺭﺍ ﺑﺮ ﺿﺪ ﻣﻦ ﺗﺤﺮﻳﻚ ﻣﻰ ﻛﻨﺪ ﻭ ﺍﺯ ﻣﻦ ﻣﻰ ﺗﺮﺳﺎﻧﺪ ﻭ‬ ‫ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﻳﺎﺩ ﺁﻧﺎﻥ ﺯﻧﺪﻩ ﻣﻰ ﻛﻨﺪ ﻭ ﺑﺰﻭﺩﻯ ﻫﻨﮕﺎﻡ ﺟﺎﻥ ﺩﺍﺩﻥ ﻧﺘﻴﺠﻪ ﻯ ﻛﺎﺭﺵ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﻳﺪ‪ .‬ﺑﻬﺮ ﺣﺎﻝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎ ﮔﺮﻭﻩ‬ ‫ﺧﻮﺩ ﻭ ﺧﺎﻟﺪ ﺑﺎ ﮔﺮﻭﻩ ﺧﻮﺩ ﺑﻪ ﻣﺪﻳﻨﻪ ﺑﺎﺯﮔﺸﺘﻨﺪ ﻭ ﺧﺎﻟﺪ ﻗﻀﺎﻳﺎ ﺭﺍ ﺑﺮﺍﻯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺑﺎﺯﮔﻮ ﻛﺮﺩ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﻋﺒﺎﺱ ﺩﺭﺧﻮﺍﺳﺖ ﻛﺮﺩ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﻓﺮﺍ ﺧﻮﺍﻧﺪ ﺗﺎ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﺷﺠﻊ ﺑﺎ ﺣﻀﺮﺕ ﺻﺤﺒﺖ ﻛﻨﺪ‪.‬‬ ‫ﻋﺒﺎﺱ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﺻﺪﺍ ﺯﺩ‪ .‬ﻭﻗﺘﻰ ﺣﻀﺮﺕ ﻧﺸﺴﺖ ﻋﺒﺎﺱ ﮔﻔﺖ‪ :‬ﺍﺑﻮﺑﻜﺮ ﻣﻰ ﺧﻮﺍﻫﺪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺁﻥ ﻣﺎﺟﺮﺍ ﺑﺎ ﺷﻤﺎ ﺻﺤﺒﺖ ﻛﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﺍﻭ ﻣﺮﺍ ﻓﺮﺍ ﻣﻰ ﺧﻮﺍﻧﺪ ﻧﻤﻰ ﺁﻣﺪﻡ‪.‬‬ ‫ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﺍﻯ ﺍﺑﻮﺍﻟﺤﺴﻦ‪ ،‬ﺑﺮﺍﻯ ﻣﺜﻞ ﺗﻮ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺭﺍ ﻣﻨﺎﺳﺐ ﻧﻤﻰ ﺑﻴﻨﻢ!!‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻛﺪﺍﻡ ﻋﻤﻞ؟ ﺍﺑﻮﺑﻜﺮ ﮔﻔﺖ‪ :‬ﻣﺴﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻐﻴﺮ ﺣﻖ ﻛﺸﺘﻪ ﺍﻯ؟ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﭘﻨﺎﻩ ﺑﺮ ﺧﺪﺍ ﻛﻪ ﻣﺴﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻜﺸﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻭﻗﺘﻰ‬ ‫ﻛﺸﺘﻦ ﺍﻭ ﻭﺍﺟﺐ ﺑﺎﺷﺪ ﻧﺎﻡ ﺍﺳﻼﻡ ﺍﺯ ﺍﻭ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺍﻣﺎ ﻛﺸﺘﻦ »ﺍﺷﺠﻊ«‪ ،‬ﺑﺪﺍﻧﻜﻪ ﺍﮔﺮ ﺍﺳﻼﻡ ﺗﻮ ﻫﻢ ﻣﺜﻞ ﺍﺳﻼﻡ ﺍﻭﺳﺖ ﻋﺠﺐ ﺑﻪ‬ ‫ﺭﺳﺘﮕﺎﺭﻯ ﺑﺰﺭگ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺍﻯ!!!؟ ﻭ ﻣﻦ ﺍﻭ ﺭﺍ ﺑﻪ ﺣﺠﺖ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻛﺸﺘﻪ ﺍﻡ ﻭ ﺗﻮ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﻣﻦ ﻧﻤﻰ ﺩﺍﻧﻰ!‬ ‫ﺍﺷﺠﻊ ﻣﻠﺤﺪ ﻣﻨﺎﻓﻘﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﺍﺵ ﺑﺘﻰ ﺍﺯ ﺳﻨﮓ ﺩﺍﺷﺖ ﻭ ﻫﺮ ﺭﻭﺯ ﺩﺳﺖ ﺑﺮ ﺳﺮ ﻭ ﺭﻭﻯ ﺍﻭ ﻣﻰ ﻛﺸﻴﺪ ﻭ ﺳﭙﺲ ﻧﺰﺩ ﺗﻮ ﻣﻰ ﺁﻣﺪ! ﻋﺪﺍﻟﺖ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺍﻗﺘﻀﺎ ﻧﻤﻰ ﻛﻨﺪ ﻛﻪ ﻣﺮﺍ ﺑﺨﺎﻃﺮ ﻛﺸﺘﻦ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻭ ﻣﻠﺤﺪﺍﻥ ﻣﺆﺍﺧﺬﻩ ﻛﻨﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﺳﺨﻨﺎﻥ ﻃﻮﻻﻧﻰ ﻛﻪ ﺑﻴﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺍﺑﻮﺑﻜﺮ ﺭﺩ ﻭ ﺑﺪﻝ ﺷﺪ ﺣﻀﺮﺕ ﻫﻤﺮﺍﻩ ﻋﺒﺎﺱ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﺁﻣﺪﻧﺪ‪ .‬ﺣﻀﺮﺕ‬ ‫ﺩﺭ ﺑﻴﻦ ﺭﺍﻩ ﺑﻪ ﻋﺒﺎﺱ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﻋﻤﻮ‪ ،‬ﺍﻳﻨﺎﻥ ﺭﺍ ﺭﻫﺎ ﻛﻦ‪ .‬ﺁﻳﺎ ﺭﻭﺯ ﻏﺪﻳﺮ ﺑﺮﺍﻳﺸﺎﻥ ﻛﺎﻓﻰ ﻧﺒﻮﺩ؟ ﺑﮕﺬﺍﺭ ﻫﺮ ﻗﺪﺭ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﻣﺎ ﺭﺍ ﺿﻌﻴﻒ ﺑﺸﻤﺎﺭﻧﺪ‬ ‫ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﺍﺳﺖ ﻭ ﺍﻭ ﺑﻬﺘﺮﻳﻦ ﺣﻜﻢ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۸۱‬‬

‫ﺩﻓﺎﻉ ﺍﺋﻤﻪ ﻭ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ ﺍﺯ ﻓﺪﻙ ]ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﻮﺍﺭﺩ ﺩﻓﺎﻉ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺑﻪ ﺁﺩﺭﺳﻬﺎﻯ ﺯﻳﺮ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪[ :‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 140‬ﺡ ‪.30‬‬ ‫ﺍﻣﺎﻡ ﺣﺴﻦ ﻣﺠﺘﺒﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 10‬ﺹ ‪.142‬‬ ‫ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪.239 ،219 ،218 ،216 ،107‬‬ ‫ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪.216 ،157 ،121 ،109‬‬ ‫ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪.216، 194 ،189 ،156 ،134 ،127 ،124 ،120 ،119 ،118 ،114‬‬ ‫ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ ،396‬ﺝ ‪ 48‬ﺹ ‪.157‬‬ ‫ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[.105‬ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺧﻮﺩ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺣﺎﻓﻈﺎﻥ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻭ ﻣﺪﺍﻓﻌﺎﻥ ﺁﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ‬ ‫ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺳﺨﺖ ﺫﻛﺮ ﺁﻥ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻭ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻭ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻭ‬ ‫ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻭ ﺍﻣﺎﻡ ﺭﺿﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺭﻭﺍﻳﺎﺕ ﻣﻔﺼﻠﻰ ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺁﻧﻬﺎ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻌﻨﻮﺍﻥ ﻧﺎﻇﺮ ﻭ ﺷﺎﻫﺪ ﺑﺮ ﺧﻄﺎﺑﻪ ﻯ ﻣﺎﺩﺭ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﭼﻨﺪﻳﻦ ﺭﻭﺍﻳﺖ‬ ‫ﻧﻘﻞ ﻛﺮﺩﻩ ﻛﻪ ﺧﻄﺒﻪ ﻯ ﻛﺎﻣﻞ ﺣﻀﺮﺕ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺑﺎﺯﮔﻮ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺗﻨﻰ ﭼﻨﺪ ﺍﺯ ﺻﺤﺎﺑﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﺎﻧﻨﺪ ﺍﺑﻮﺳﻌﻴﺪ ﺧﺪﺭﻯ ﻭ ﻋﻄﻴﻪ ﻋﻮﻓﻰ ﻣﺎﺟﺮﺍﻯ ﻓﺪﻙ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻧﻘﻞ ﻛﺮﺩﻩ‬ ‫ﺍﻧﺪ‪] .‬ﺍﺑﻮﺳﻌﻴﺪ ﺧﺪﺭﻯ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .123 ،121 ،111‬ﻋﻄﻴﻪ ﻋﻮﻓﻰ‪ :‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[.245 ،122 ،121‬‬

‫ﺩﻓﺎﻉ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﺯ ﻓﺪﻙ ﺑﻌﻨﻮﺍﻥ ﺷﺎﻫﺪ ﻛﻞ ﻣﺎﺟﺮﺍ‬ ‫ﺩﺭ ﺑﺨﺶ ﻫﺎﻯ ﻗﺒﻞ ﻣﻄﺎﻟﺐ ﻣﻔﺼﻠﻰ ﺍﺯ ﺩﻓﺎﻋﻴﺎﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﻩ ﻯ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺫﻛﺮ ﺷﺪ ﻛﻪ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﻭﻗﻮﻉ ﻣﺎﺟﺮﺍﻯ‬ ‫ﻏﺼﺐ ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪ .‬ﻭﻟﻰ ﺁﻧﺤﻀﺮﺕ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﺧﻮﺩ ﻳﺎﺩ ﻓﺪﻙ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻧﺪ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺘﻬﺎﻯ ﻣﺨﺘﻠﻒ ﻧﺎﻣﻰ ﺍﺯ ﺁﻥ ﺁﻭﺭﺩﻧﺪ ﻭ‬ ‫ﺣﻖ ﻏﺼﺐ ﺷﺪﻩ ﻯ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﻣﺘﺬﻛﺮ ﺷﺪﻧﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۸۲‬‬

‫ﺍﻳﻨﻚ ﻓﺮﺍﺯﻫﺎﻯ ﺣﺴﺎﺳﻰ ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺑﻌﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺫﻛﺮ ﻣﻰ ﺷﻮﺩ‪:‬‬

‫ﻫﻨﮕﺎﻡ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻥ ﺑﺮ ﻓﺪﻙ‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺷﻬﺎﺩﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﻧﭙﺬﻳﺮﻓﺘﻨﺪ‬ ‫ﻼ ﻣﻰ ﺷﻨﺎﺳﻴﺪ ﻭ ﻣﻨﻜﺮ ﻣﻘﺎﻡ ﻣﺎ ﻫﻢ ﻧﻴﺴﺘﻴﺪ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﺷﻬﺎﺩﺕ ﻭ ﮔﻮﺍﻫﻰ ﻣﺎ ﺑﺮﺍﻯ ﺧﻮﺩﻣﺎﻥ‬ ‫ﺣﻀﺮﺕ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻓﺮﻣﻮﺩ‪» :‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﺎ ﺭﺍ ﻛﺎﻣ ً‬ ‫ﭘﺬﻳﺮﻓﺘﻪ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﺷﻬﺎﺩﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻫﻢ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﺍﻧﺎ ﻟﻠﱠﻪ ﻭ ﺍﻧﺎﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩﻣﺎﻥ ﺍﺩﻋﺎﺋﻰ‬ ‫ﺩﺍﺭﻳﻢ ﺍﺯ ﻣﺎ ﺷﺎﻫﺪ ﻣﻰ ﺧﻮﺍﻫﻴﺪ؟! ﺁﻳﺎ ﻛﺴﻰ ﻧﻴﺴﺖ ﻛﻤﻚ ﻛﻨﺪ؟!‬ ‫ﺷﻤﺎ ﺑﺮ ﺣﻜﻮﻣﺖ ﺧﺪﺍ ﻭ ﺭﺳﻮﻟﺶ ﺣﻤﻠﻪ ﺑﺮﺩﻳﺪ ﻭ ﺁﻧﺮﺍ ﺍﺯ ﺧﺎﻧﻪ ﺍﻯ ﺑﻪ ﺧﺎﻧﻪ ﻯ ﻏﻴﺮ ﺁﻥ ﻭﺍﺭﺩ ﻛﺮﺩﻳﺪ ﻭ ﺣﺠﺘﻰ ﻫﻢ ﺩﺭ ﺑﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻰ ﺑﺰﻭﺩﻯ‬ ‫ﺁﻧﺎﻧﻜﻪ ﻇﻠﻢ ﻛﺮﺩﻧﺪ ﻣﻰ ﻓﻬﻤﻨﺪ ﺑﻪ ﻛﺠﺎ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﻧﺪ«‪.‬‬ ‫ﺳﭙﺲ ﺑﻪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪» :‬ﺑﺮﮔﺮﺩ ﺗﺎ ﺧﺪﺍ ﺑﻴﻦ ﻣﺎ ﺣﻜﻢ ﻛﻨﺪ ﻭ ﺍﻭ ﺑﻬﺘﺮﻳﻦ ﺣﻜﻢ ﻛﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ«‪ ] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ‬ ‫‪[.199‬‬

‫ﻫﻨﮕﺎﻡ ﺷﻬﺎﺩﺕ ﻓﺎﻃﻤﻪ‬ ‫ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪﺍﻟﻤﻄﻠﺐ ﻧﺰﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﺳﺘﺎﺩ ﻛﻪ ﺑﺮﺍﻯ ﻧﻤﺎﺯ ﺑﺮ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺣﻀﻮﺭ ﺩﺭ ﺟﻨﺎﺯﻩ ﻯ ﺁﻧﺤﻀﺮﺕ ﺍﻭ ﺭﺍ ﺧﺒﺮ‬ ‫ﻛﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻓﺎﻃﻤﻪ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺍﺋﻤﺎ ﻣﻈﻠﻮﻡ ﻭ ﺍﺯ ﺣﻖ ﺧﻮﺩ ﻣﺤﺮﻭﻡ ﺑﻮﺩ ﻭ ﺍﺭﺛﺶ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﻧﺸﺪ‪ ،‬ﻭ ﺳﻔﺎﺭﺵ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻭ ﻭ ﺣﻖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﺣﻖ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺍﻋﺎﺕ ﻧﺸﺪ‪ ،‬ﻭ ﺧﺪﺍﻭﻧﺪ ﻛﺎﻓﻰ ﺍﺳﺖ ﻛﻪ ﺣ‪‬ﻜَﻢ ﻭ ﺩﺍﻭﺭ ﻭ ﺣﺎﻛﻢ ﻭ‬ ‫ﺍﻧﺘﻘﺎﻡ ﮔﻴﺮﻧﺪﻩ ﺍﺯ ﻇﺎﻟﻤﻴﻦ ﺑﺎﺷﺪ‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 43‬ﺹ ‪[.210‬‬

‫ﺑﻌﺪ ﺍﺯ ﺩﻓﻦ ﺣﻀﺮﺕ ﺯﻫﺮﺍ‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﺎﻙ ﺳﭙﺎﺭﻯ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺑﻪ ﺍﺗﻤﺎﻡ ﺭﺳﺎﻧﻴﺪ ﻭ ﺩﺳﺖ ﺍﺯ ﻏﺒﺎﺭ ﻗﺒﺮ ﺗﻜﺎﻧﻴﺪ‪ ،‬ﺧﻄﺎﺏ ﺑﻪ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﭼﻨﻴﻦ ﻋﺮﺿﻪ ﺩﺍﺷﺖ‪» :‬ﺳﻼﻡ ﺑﺮ ﺗﻮ ﺍﻯ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ‪ ...‬ﺑﺰﻭﺩﻯ ﺩﺧﺘﺮﺕ ﺑﻪ ﺗﻮ ﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺍﻣﺘﺖ ﺑﺮ ﻏﺼﺐ ﺣﻖ ﺍﻭ ﺧﺒﺮ ﺧﻮﺍﻫﺪ‬ ‫ﺩﺍﺩ‪ .‬ﺍﺯ ﺍﻭ ﺑﻄﻮﺭ ﻣﻔﺼﻞ ﺳﺆﺍﻝ ﻛﻦ ﻭ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭﺍﻗﻊ ﺷﺪﻩ ﺧﺒﺮ ﺑﮕﻴﺮ‪ ...‬ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺧﺪﺍ ﺛﺒﺖ ﺍﺳﺖ ﻛﻪ ﺩﺧﺘﺮﺕ ﭘﻨﻬﺎﻧﻰ ﺩﻓﻦ ﺷﻮﺩ ﻭ ﺣﻖ ﺍﻭ ﻏﺼﺐ‬ ‫ﻭ ﺍﺭﺙ ﺍﻭ ﻣﻨﻊ ﮔﺮﺩﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﻨﻮﺯ ﻓﺎﺻﻠﻪ ﻯ ﺯﻳﺎﺩﻯ ﻧﺸﺪﻩ ﻭ ﻳﺎﺩ ﺗﻮ ﻓﺮﺍﻣﻮﺵ ﻧﮕﺸﺘﻪ ﺍﺳﺖ«‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 43‬ﺹ ‪[.211 ،193‬‬

‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۸۳‬‬

‫ﺩﺭ ﺯﻣﺎﻥ ﺣﻜﻮﻣﺖ ﻋﺜﻤﺎﻥ‬ ‫ﺣﻀﺮﺕ ﺩﺭ ﻣﺠﻠﺴﻰ ﻛﻪ ﺑﻨﻰ ﻫﺎﺷﻢ ﺩﺭ ﺯﻣﺎﻥ ﻋﺜﻤﺎﻥ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩ‪ :‬ﻋﻤﺮ ﺑﻪ ﻳﻘﻴﻦ ﻣﻰ ﺩﺍﻧﺴﺖ ﻛﻪ ﻓﺪﻙ ﺩﺭ ﺩﺳﺖ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺳﺖ ﻭ ﻣﺤﺼﻮﻝ ﺁﻧﺮﺍ ﺑﻪ ﻣﺼﺮﻑ ﺭﺳﺎﻧﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﻰ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻜﺮﺩ ﻭ ﺳﺨﻦ ﺍﻡ ﺍﻳﻤﻦ ﺭﺍ ﻫﻢ ﻧﭙﺬﻳﺮﻓﺖ‪ .‬ﺍﻭ ﺣﻖ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺭﺍ‬ ‫ﻧﺪﺍﺷﺖ ﻭ ﻧﺒﺎﻳﺪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭ ﻣﻠﻚ ﺧﻮﻳﺶ ﻣﺘّﻬﻢ ﻣﻰ ﻛﺮﺩ‪ .‬ﺷﮕﻔﺖ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﻛﺎﺭ ﺍﻭ ﺭﺍ ﺯﻳﺒﺎ ﺗﻮﺻﻴﻒ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﻭ ﭼﻨﻴﻦ‬ ‫ﺑﺮﺩﺍﺷﺖ ﻛﺮﺩﻧﺪ ﻛﻪ ﺗﻘﻮﺍ ﻭ ﻭﺭﻉ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﻭﺍﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻛﺎﺭ ﺯﺷﺖ ﺁﻧﺎﻥ ﺭﺍ ﺍﻳﻦ ﺟﻬﺖ ﺑﺎﺭ ﺩﻳﮕﺮ ﺟﻠﻮﻩ ﻯ ﺯﻳﺒﺎﺋﻰ ﺩﺍﺩ ﻛﻪ ﮔﻔﺘﻨﺪ‪» :‬ﻓﺎﻃﻤﻪ‬ ‫ﻏﻴﺮ ﺣﻖ ﻧﻤﻰ ﮔﻮﻳﺪ‪ ،‬ﻭﻟﻰ ﺍﮔﺮ ﺷﺎﻫﺪﻯ ﻏﻴﺮ ﺍﻡ ﺍﻳﻤﻦ ﺩﺍﺷﺖ ﺑﺮﺍﻳﺶ ﺍﻣﻀﺎ ﻣﻰ ﻛﺮﺩﻳﻢ«! ﻭ ﺑﺎ ﺍﻳﻦ ﺳﺨﻦ ﻧﺰﺩ ﺟ‪‬ﻬ‪‬ﺎﻝ ﻣﻨﺰﻟﺘﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻛﺴﺐ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺳﭙﺲ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻧﻬﺎ ﭼﻪ ﻛﺎﺭﻩ ﺑﻮﺩﻧﺪ ﻭ ﭼﻪ ﻛﺴﻰ ﺑﻪ ﺁﻧﺎﻥ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩ ﺑﻮﺩ ﻛﻪ ﺣﻜﻮﻣﺖ ﻛﻨﻨﺪ ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺑﻪ ﻛﺴﻰ ﺑﺪﻫﻨﺪ‬ ‫ﻳﺎ ﺍﺯ ﻛﺴﻰ ﻣﻨﻊ ﻛﻨﻨﺪ‪ .‬ﻭﻟﻰ ﺍﻣﺖ ﺑﻪ ﺁﻧﺎﻥ ﻣﺒﺘﻼ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭼﻴﺰﻯ ﻛﻪ ﺣﻘﺸﺎﻥ ﻧﺒﻮﺩ ﻭ ﻋﻠﻢ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘﻨﺪ ﺩﺍﺧﻞ ﻛﺮﺩﻧﺪ‪] .‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ‪:‬‬ ‫ﺝ ‪ 2‬ﺹ ‪[.677‬ﻫﻤﭽﻨﻴﻦ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻏﻴﺮ ﺁﻥ ﺍﻋﺮﺍﺑﻰ ﻛﻪ ﺑﺮ ﭘﺎﻯ ﺧﻮﺩ ﺑﻮﻝ ﻣﻰ ﻛﺮﺩ ﻭ ﺑﺎ ﺑﻮﻝ ﺧﻮﺩ ﺗﻄﻬﻴﺮ ﻣﻰ ﻧﻤﻮﺩ ﻛﺲ ﺩﻳﮕﺮ ﻧﺒﻮﺩ ﻛﻪ ﺑﺮﺍﻯ ﺁﻧﺎﻥ‬ ‫ﺩﺭ ﺣﺪﻳﺚ ﺟﻌﻠﻰ »ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭﺙ« ﺷﻬﺎﺩﺕ ﺩﻫﺪ؟ ]ﻛﺘﺎﺏ ﺳﻠﻴﻢ‪ :‬ﺝ ‪ 2‬ﺹ ‪[.694‬‬

‫ﺩﺭ ﺯﻣﺎﻥ ﺣﻜﻮﻣﺖ ﺣﻀﺮﺕ ﺩﺭ ﻛﻮﻓﻪ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻛﻮﻓﻪ ﺧﻄﺎﺏ ﺑﻪ ﺟﻤﻌﻰ ﺍﺯ ﺍﻫﻞ ﺑﻴﺖ ﻭ ﺷﻴﻌﻴﺎﻧﺶ ﻓﺮﻣﻮﺩ‪» :‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻢ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﻭﺍﺭﺛﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺑﺮﮔﺮﺩﺍﻧﻢ ﻟﺸﮕﺮﻡ ﺍﺯ ﺍﻃﺮﺍﻓﻢ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰ ﺷﻮﻧﺪ‪ ،‬ﺑﻄﻮﺭﻯ ﻛﻪ ﺩﺭ ﺳﭙﺎﻫﻢ ﻧﻤﻰ ﻣﺎﻧﺪ ﺟﺰ ﺧﻮﺩﻡ ﻭ ﻋﺪﻩ ﻯ ﻛﻤﻰ ﺍﺯ ﺷﻴﻌﻴﺎﻧﻢ ﻛﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﻓﻀﻴﻠﺖ ﻭ‬ ‫ﺍﻣﺎﻣﺖ ﻣﻦ ﺍﺯ ﻛﺘﺎﺏ ﺧﺪﺍ ﻭ ﺳﻨﺖ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻫﺴﺘﻨﺪ«‪] .‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ ‪ :‬ﺝ ‪ 2‬ﺹ ‪ . 720‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪[.383‬‬

‫ﺁﺧﺮﻳﻦ ﺳﺨﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ‬ ‫ﺁﺧﺮﻳﻦ ﺳﺨﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻫﻤﺎﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻧﺎﻣﻪ ﺑﻪ ﺍﺑﻦ ﺣﻨﻴﻒ ﺫﻛﺮ ﻛﺮﺩﻧﺪ‪» :‬ﺍﺯ ﺁﻧﭽﻪ ﺯﻳﺮ ﺁﺳﻤﺎﻥ ﺍﺳﺖ ﻓﺪﻙ ﺩﺭ‬ ‫ﺩﺳﺖ ﻣﺎ ﺑﻮﺩ‪ ،‬ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﻫﻢ ﻋﺪﻩ ﺍﻯ ﺑﺨﻠﺸﺎﻥ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺷﺪ ﻭ ﻋﺪﻩ ﺍﻯ ﺑﺪﺍﻥ ﻛﺎﺭﻯ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺧﺪﺍﻭﻧﺪ ﺣﻜﻢ ﻛﻨﻨﺪﻩ ﻯ ﺧﻮﺑﻰ ﺍﺳﺖ‪ .‬ﻣﻦ‬ ‫ﻓﺪﻙ ﻭ ﻏﻴﺮ ﻓﺪﻙ ﺭﺍ ﻣﻰ ﺧﻮﺍﻫﻢ ﭼﻜﻨﻢ«! ]ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‪ :‬ﻧﺎﻣﻪ ﻯ ‪[.45‬ﺑﻬﺮ ﺣﺎﻝ ﺍﻳﻨﻜﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﺧﻮﺩ ﺑﺎﺭﻫﺎ ﻭ ﺩﺭ‬ ‫ﺷﺮﺍﻳﻂ ﻣﺨﺘﻠﻒ ﻣﺴﺌﻠﻪ ﻯ ﻓﺪﻙ ﺭﺍ ﻣﻄﺮﺡ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺣﺎﻛﻰ ﺍﺯ ﺍﻫﻤﻴﺖ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﻯ ﺁﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﻬﻴﺒﻰ ﺩﻳﮕﺮ ﺑﺮ ﻛﺴﺎﻧﻰ ﺍﺳﺖ ﻛﻪ ﻣﺴﺌﻠﻪ ﺭﺍ‬ ‫ﺳﺒﻚ ﻣﻰ ﺷﻤﺎﺭﻧﺪ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۸۴‬‬

‫ﺗﻨﺎﻗﺾ ﺩﺭ ﮔﻔﺘﻪ ﻭ ﻋﻤﻞ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ‬ ‫ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻁ ﺑﻪ ﺟﻮﺍﺏ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﺩﺭ ﺑﺨﺸﻬﺎﻯ ﮔﺬﺷﺘﻪ ﺫﻛﺮ ﺷﺪ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺩﻭﮔﻮﻧﻪ ﮔﻴﻬﺎﻯ ﻭﺍﺿﺤﻰ ﺩﺭ ﺳﺨﻨﺎﻥ ﻭ ﻋﻤﻞ ﺁﻧﺎﻥ ﺑﭽﺸﻢ‬ ‫ﻣﻰ ﺧﻮﺭﺩ ﻛﻪ ﺩﺍﻧﺴﺘﻦ ﺁﻥ ﺑﺮﺍﻯ ﻣﺪﺍﻓﻌﺎﻥ ﻓﺪﻙ ﻻﺯﻡ ﺍﺳﺖ‪:‬‬ ‫‪ .1‬ﭼﻨﺪ ﮔﻮﻧﻪ ﮔﻰ ﺩﺭ ﺣﺪﻳﺚ ﺟﻌﻠﻰ‪ .‬ﺣﺪﻳﺚ »ﺍﻟﻨﺒﻰ ﻻﻳﻮﺭﺙ« ﻛﻪ ﺑﻌﻨﻮﺍﻥ ﭘﺸﺘﻮﺍﻧﻪ ﻯ ﻏﺼﺐ ﻓﺪﻙ ﺟﻌﻞ ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﻯ ﻏﺎﺻﺒﻴﻦ ﺑﻪ‬ ‫ﺻﻮﺭﺗﻬﺎﻯ ﻣﺨﺘﻠﻒ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﺑﻪ ﺩﻭ ﻛﻠﻤﻪ ﺍﻛﺘﻔﺎ ﺷﺪﻩ ﻭ ﮔﺎﻫﻰ ﭘﺴﻮﻧﺪ ﻣﻔﺼﻠﻰ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﺷﺪﻩ‪ ،‬ﻭ ﮔﺎﻫﻰ ﻗﺎﻟﺐ ﻛﻼﻡ ﺩﻳﮕﺮ ﮔﻮﻧﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﻫﻢ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﭼﺮﺍ ﻛﻪ ﻭﻗﺘﻰ ﺍﺻﻞ ﻣﻄﻠﺐ ﺟﻌﻠﻰ ﺷﺪ ﺍﺿﺎﻓﻪ ﻭ ﻛﻢ ﻛﺮﺩﻥ ﺑﺮ ﺁﻥ ﺟﺰ ﺯﻳﺎﺩﻩ ﺑﺮ ﺟﻌﻞ ﭼﻴﺰﻯ ﺩﻳﮕﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﮔﺎﻫﻰ ﻣﻰ ﮔﻔﺘﻨﺪ‪» :‬ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ«‪ .‬ﮔﺎﻫﻰ ﺍﺿﺎﻓﻪ ﻣﻰ ﻛﺮﺩﻧﺪ ﻛﻪ‪» :‬ﭘﻴﺎﻣﺒﺮﺍﻥ ﻋﻠﻢ ﻭ ﺣﻜﻤﺖ ﻭ ﻧﺒﻮﺕ ﺭﺍ ﺑﻪ ﺍﺭﺙ ﻣﻰ ﮔﺬﺍﺭﻧﺪ«‪ .‬ﮔﺎﻫﻰ‬ ‫ﺍﺿﺎﻓﻪ ﻯ ﺩﻳﮕﺮﻯ ﻫﻢ ﺑﻤﻴﺎﻥ ﻣﻰ ﺁﻣﺪ ﻛﻪ‪» :‬ﺁﻧﭽﻪ ﺍﺯ ﺍﻭ ﺑﺎﻗﻰ ﺑﻤﺎﻧﺪ ﺻﺪﻗﻪ ﺍﺳﺖ«‪ ،‬ﻭ ﮔﺎﻫﻰ ﺳﺨﻦ ﺍﻭﻝ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻰ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﺁﻧﺮﺍ‬ ‫ﺗﻐﻴﻴﺮ ﻣﻰ ﺩﺍﺩﻧﺪ ﻛﻪ‪» :‬ﻫﺮ ﭼﻪ ﺍﺯ ﺍﻭ ﺑﻤﺎﻧﺪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻟﻰ ﺍﻣﺮ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﮔﻮﻧﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﺑﻪ ﻣﺼﺮﻑ ﺑﺮﺳﺎﻧﺪ«! ] ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ‬ ‫‪[.190‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺷﻜﻞ ﻧﻘﻞ ﮔﺎﻫﻰ ﺍﺑﻮﺑﻜﺮ ﺁﻧﺮﺍ ﺍﺩﻋﺎ ﻣﻰ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺷﻨﻴﺪﻩ ﺍﺳﺖ ﻭ ﮔﺎﻫﻰ ﺑﻪ ﻋﺎﻳﺸﻪ ﻧﺴﺒﺖ ﻣﻰ ﺩﺍﺩ‬ ‫ﻛﻪ ﺍﻭ ﺷﻨﻴﺪﻩ ﺍﺳﺖ‪ .‬ﮔﺎﻫﻰ ﻋﻤﺮ ﺷﺎﻫﺪ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩ ﻭ ﮔﺎﻫﻰ ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﺭﺍ ﺷﺎﻫﺪ ﻣﻰ ﺁﻭﺭﺩ‪ .‬ﺑﻬﺮﺣﺎﻝ ﺍﻳﻦ ﺗﻨﺎﻗﻀﺎﺕ ﺑﺨﺎﻃﺮ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﺻﻞ‬ ‫ﻣﻄﻠﺐ ﻛﺬﺏ ﻣﺤﺾ ﺑﻮﺩ ﻭ ﺑﺮﺍﻯ ﻣﻨﺎﻓﻊ ﺧﺎﺻﻰ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻨﺪ ﺟﻌﻞ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﻣﻨﺎﻓﻊ ﺑﻪ ﺁﻥ ﺯﻳﺎﺩ ﻭ ﻛﻢ ﻣﻰ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪ .2‬ﺍﺑﻮﺑﻜﺮ ﺳﺨﻦ ﺟﺎﺑﺮ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﺍﻣﻮﺍﻝ ﺑﺤﺮﻳﻦ ﺑﺪﻭﻥ ﺷﺎﻫﺪ ﻗﺒﻮﻝ ﻛﺮﺩ ﻭﻟﻰ ﺳﺨﻦ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﻗﺒﻮﻝ ﻧﻜﺮﺩ ﻭ‬ ‫ﺷﺎﻫﺪﺍﻥ ﺍﻭ ﺭﺍ ﻫﻢ ﻧﭙﺬﻳﺮﻓﺖ! ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺳﺨﻨﺎﻧﺶ ﺻﺮﻳﺤﺎً ﺑﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺯﻳﺮ ﺳﺆﺍﻝ ﺑﺮﺩ‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪:‬‬ ‫ﺝ ‪ 29‬ﺹ ‪[.194‬‬ ‫‪ .3‬ﺍﺑﻮﺑﻜﺮ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻛﻼﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺗﺴﻠﻴﻢ ﺷﺪ ﻭ ﻧﻮﺷﺘﻪ ﺍﻯ ﻣﺒﻨﻰ ﺑﺮ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ ﻧﻮﺷﺖ ﻭ ﺑﻪ ﺁﻧﺤﻀﺮﺕ ﺩﺍﺩ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺣﺪﻳﺚ‬ ‫ﺟﻌﻠﻰ ﺧﻮﺩ ﺭﺍ ﻧﻘﺾ ﻛﺮﺩ ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﻋﻤﺮ ﻧﻮﺷﺘﻪ ﻯ ﺍﺑﻮﺑﻜﺮ ﺭﺍ ﻣﺤﻮ ﻭ ﭘﺎﺭﻩ ﻛﺮﺩ ﻧﻘﻀﻰ ﺑﺮ ﻧﻘﺾ ﺍﻭﻝ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪[.194‬‬ ‫‪ .4‬ﺧﺎﻧﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺍﺭﺙ ﭘﻴﺎﻣﺒﺮ ﺣﺴﺎﺏ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﻋﺎﻳﺸﻪ ﻛﻪ ﻫﻤﺴﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻮﺩ ﺩﺍﺩﻧﺪ ﺗﺎ ﺑﻌﺪﻫﺎ‬ ‫ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﺁﻧﺠﺎ ﺩﻓﻦ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺣﺎﻝ ﺍﺭﺙ ﺭﺍ ﺍﺯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻤﻨﻮﻉ ﺩﺍﻧﺴﺘﻨﺪ‪.‬‬ ‫‪ .5‬ﻋﺎﻳﺸﻪ ﻭ ﺣﻔﺼﻪ ﻛﻪ ﺩﺭ ﺣﺪﻳﺚ »ﺍﻟﻨﺒﻰ ﻻ ﻳﻮﺭﺙ« ﺷﺎﻫﺪ ﺍﺑﻮﺑﻜﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺯﻣﺎﻥ ﻋﺜﻤﺎﻥ ﺑﺮﺍﻯ ﻃﻠﺐ ﺍﺭﺙ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺰﺩ ﺍﻭ‬ ‫ﺁﻣﺪﻧﺪ!‬ ‫ﻋﺜﻤﺎﻥ ﻛﻪ ﺧﻮﺩ ﺍﺯ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻏﺼﺐ ﻓﺪﻙ ﻭ ﺩﺭ ﻣﺘﻦ ﻣﺎﺟﺮﺍ ﺑﻮﺩ ﺧﻄﺎﺏ ﺑﻪ ﻋﺎﻳﺸﻪ ﻛﻪ ﺑﺮﺍﻯ ﻃﻠﺐ ﺍﺭﺙ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻧﺰﺩ ﺍﻭ ﺁﻣﺪﻩ‬ ‫ﺑﻮﺩ ﮔﻔﺖ‪» :‬ﺁﻳﺎ ﺗﻮ ﻧﺒﻮﺩﻯ ﻛﻪ ﺑﺎ ﻣﺎﻟﻚ ﺑﻦ ﺍﻭﺱ ﻧﺼﺮﻯ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻳﺪ ﻛﻪ »ﭘﻴﺎﻣﺒﺮ ﺍﺭﺙ ﻧﻤﻰ ﮔﺬﺍﺭﺩ« ﻭ ﺣﻖ ﻓﺎﻃﻤﻪ ﺭﺍ ﻣﺎﻧﻊ ﺷﺪﻳﺪ؟ ﭼﮕﻮﻧﻪ ﺍﻣﺮﻭﺯ‬ ‫ﺍﺯ ﻣﻦ ﻣﻴﺮﺍﺙ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﻣﻰ ﺧﻮﺍﻫﻴﺪ«؟! ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 31‬ﺹ ‪ 483‬ﺡ ‪ .7‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ‪ :‬ﺝ ‪ 2‬ﺹ ‪[.694‬‬ ‫‪ .6‬ﻋﻤﺮ ﻭﻗﺘﻰ ﺑﻪ ﺣﻜﻮﻣﺖ ﺭﺳﻴﺪ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﻭﺍﺭﺛﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ ﻋﺒﺎﺱ ﺑﺎ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮ ﺳﺮ ﺁﻥ‬ ‫ﺍﺧﺘﻼﻑ ﻧﻤﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺗﺶ ﺑﻪ ﻓﺎﻃﻤﻪ ﺩﺍﺩ«‪ ،‬ﻭﻟﻰ ﻋﺒﺎﺱ ﻗﺒﻮﻝ ﻧﻤﻰ ﻛﺮﺩ ﻭ ﻣﻰ ﮔﻔﺖ‪:‬‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۸۵‬‬

‫»ﻣﻠﻚ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺳﺖ ﻭ ﻣﻦ ﻭﺍﺭﺙ ﺍﻭﻳﻢ«‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪[.194‬ﺍﻳﻦ ﺿﺪ ﻭ ﻧﻘﻴﺾ ﮔﻮﻳﻰ ﻋﻤﺮ ﻭ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﺗﻨﺎﻗﺾ ﺩﺭ‬ ‫ﻋﻤﻞ ﺍﺳﺖ ﻛﻪ ﺣﻞ ﻭ ﻓﺼﻞ ﺭﺍ ﺑﻪ ﻗﻴﺎﻣﺖ ﻣﻰ ﮔﺬﺍﺭﺩ ﺗﺎ ﺣﺴﺎﺏ ﻳﻜﺴﺮﻩ ﺷﻮﺩ‪.‬‬ ‫‪ .7‬ﻋﺜﻤﺎﻥ ﺑﺎﺭ ﺩﻳﮕﺮ ﻓﺪﻙ ﺭﺍ ﺑﻨﺎﻡ ﻣﺮﻭﺍﻥ ﺑﻦ ﺣﻜﻢ ﺑﻪ ﺛﺒﺖ ﺭﺳﺎﻧﻴﺪ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺧﻮﺩ ﻳﻜﺒﺎﺭ ﺩﻳﮕﺮ ﻛﺎﺭ ﻋﻤﺮ ﺭﺍ ﻧﻘﺾ ﻛﺮﺩ‪ ] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ‬ ‫‪[.195‬ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺗﻨﺎﻗﻀﺎﺕ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺯﻳﺎﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﭼﻨﺪ ﻣﻮﺭﺩ ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺫﻛﺮ ﺷﺪ‪.‬‬

‫ﻣﺨﺎﻟﻔﺖ ﻧﻬﺎﻳﻰ ﺑﺎ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻓﺪﻙ‬ ‫ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﮔﺬﺷﺘﻪ ﺍﺯ ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻦ ﺁﻳﻪ ﻯ »ﻭ ﺁﺕ ﺫﺍ ﺍﻟﻘﺮﺑﻰ ﺣﻘﻪ« ﻭ ﺁﻳﻪ ﻯ ﺗﻄﻬﻴﺮ ﻭ ﺁﻳﺎﺕ ﺍﺭﺙ ﻭ ﺁﻳﺎﺕ ﺍﺭﺙ ﺍﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭ ﻧﻴﺰ‬ ‫ﺯﻳﺮ ﭘﺎ ﮔﺬﺍﺷﺘﻦ ﺳﻨﺪ ﺭﺳﻤﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﻓﺪﻙ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﺿﺮﺑﻪ ﻯ ﻧﻬﺎﻳﻰ ﺭﺍ ﺑﺪﺳﺖ ﻋﻤﺮ ﻭ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﺣﻜﻮﻣﺖ ﺍﻭ ﺍﺟﺮﺍ ﻛﺮﺩﻧﺪ ﻛﻪ ﻋﻬﺪ ﻧﺎﻣﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺎ ﻳﻬﻮﺩﺍﻥ ﻓﺪﻙ ﺭﺍ ﻛﻪ ﺿﻤﻦ ﻣﺼﺎﻟﺤﻪ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺑﻮﺩ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ ﻭ‬ ‫ﺁﻧﺮﺍ ﺑﺎﻃﻞ ﺍﻋﻼﻡ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻣﺎﺟﺮﺍ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺑﻮﺩ ﻛﻪ ﻳﻬﻮﺩﻳﺎﻥ ﭘﺲ ﺍﺯ ﻣﺼﺎﻟﺤﻪ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻧﺪ ﻭ ﻫﺮ ﺳﺎﻟﻪ ﻃﺒﻖ‬ ‫ﻗﺮﺍﺭﺩﺍﺩ ﻣﺒﺎﻟﻎ ﻣﻮﺭﺩ ﻣﺼﺎﻟﺤﻪ ﺭﺍ ﭘﺮﺩﺍﺧﺖ ﻣﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﭼﻪ ﺩﺭ ﺯﻣﺎﻧﻰ ﻛﻪ ﺩﺭ ﺗﺼﺮﻑ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻭ ﭼﻪ ﺩﺭ ﺩﻭﺭﺍﻧﻰ‬ ‫ﻛﻪ ﻏﺼﺐ ﺷﺪﻩ ﺑﻮﺩ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪.‬‬ ‫ﻋﻤﺮ ﺩﺭ ﺯﻣﺎﻥ ﺣﻜﻮﻣﺖ ﺧﻮﺩ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻳﻬﻮﺩﻳﺎﻥ ﻓﺪﻙ ﺑﻪ ﺷﺎﻡ ﻛﻮچ ﻛﻨﻨﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﻛﺮﺩ ﻛﻪ ﻣﺰﺍﺭﻉ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺩﺭﻫﻢ ﻗﻴﻤﺖ‬ ‫ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ ﺑﻔﺮﻭﺷﻨﺪ ﻭ ﻣﺒﻠﻎ ﺁﻧﺮﺍ ﺍﺯ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺑﮕﻴﺮﻧﺪ‪.‬‬ ‫ﻳﻬﻮﺩﻳﺎﻥ ﮔﻔﺘﻨﺪ‪» :‬ﻋﻬﺪﻧﺎﻣﻪ ﻯ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ )ﻳﻌﻨﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ( ﺭﺍ ﻣﺤﻮ ﻭ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﺗﻠﻘﻰ ﻣﻰ ﻛﻨﻰ ﻭ ﻣﺎ ﺭﺍ ﺍﺧﺮﺍﺝ ﻣﻰ ﻧﻤﺎﻳﻰ«؟‬ ‫ﮔﻔﺖ‪» :‬ﻣﻦ ﺁﻥ ﺭﻭﺯ ﺣﺎﺿﺮ ﺑﻮﺩﻡ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺑﻪ ﺷﻤﺎ ﮔﻔﺖ‪» :‬ﺗﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﻮﺍﺳﺘﻴﻢ ﺷﻤﺎ ﺑﻤﺎﻧﻴﺪ«‪ .‬ﺍﻛﻨﻮﻥ ﻧﻤﻰ ﺧﻮﺍﻫﻴﻢ ﻭ ﻗﺼﺪ ﺍﺧﺮﺍﺝ ﺷﻤﺎ ﺭﺍ‬ ‫ﺩﺍﺭﻳﻢ«‪] .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ :‬ﺝ ‪ 4‬ﺹ ‪[.238‬ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﻋﻬﺪﻧﺎﻣﻪ ﺍﻯ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﺎ ﺁﻧﺎﻥ ﺑﺴﺘﻪ ﺑﻮﺩ ﻭ ﺩﺭ ﻣﺘﻦ ﺁﻥ ﻗﻴﺪ ﻧﺸﺪﻩ ﺑﻮﺩ‬ ‫ﻛﻪ »ﺗﺎ ﺭﻭﺯﻯ ﻛﻪ ﺧﻮﺍﺳﺘﻴﻢ ﺷﻤﺎ ﺑﻤﺎﻧﻴﺪ«‪ ،‬ﻋﻤﺮ ﺑﺎ ﺍﺩﻋﺎﻯ ﺧﻮﺩ ﺯﻳﺮ ﭘﺎ ﻧﻬﺎﺩ ﻭ ﺁﺧﺮﻳﻦ ﺿﺮﺑﻪ ﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﺑﺮ ﭘﻴﻜﺮ ﻓﺪﻙ ﻭﺍﺭﺩ ﺳﺎﺧﺖ‪.‬‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺁﻳﻨﺪﻩ ﻯ ﻏﺎﺻﺐ ﻓﺪﻙ‬ ‫ﺩﻭ ﻧﻔﺮﻳﻦ ﺍﺯ ﻟﺴﺎﻥ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﻄﺎﺏ ﺑﻪ ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﺻﺎﺩﺭ ﺷﺪﻩ ﻛﻪ ﺳﻮﺯﺵ ﻗﻠﺐ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺍ ﺍﺯ ﺷﺪﺕ ﻇﻠﻢ ﻭ ﺑﻰ‬ ‫ﺣﺮﻣﺘﻰ ﻏﺎﺻﺒﻴﻦ ﻣﻰ ﺭﺳﺎﻧﺪ‪:‬‬ ‫‪ .1‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺣﻀﺮﺕ ﺑﺮﺍﻯ ﺍﻋﺘﺮﺍﺽ ﺑﻪ ﺧﺎﻧﻪ ﻯ ﺍﺑﻮﺑﻜﺮ ﺭﻓﺘﻪ ﺑﻮﺩ ﻭ ﻋﻤﺮ ﻫﻢ ﺣﺎﺿﺮ ﺑﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﻣﻄﺮﺡ ﻛﺮﺩﻥ ﺩﻻﻳﻞ ﺟﻮﺍﺏ ﻣﺜﺒﺘﻰ ﺑﻪ‬ ‫ﺁﻧﺤﻀﺮﺕ ﻧﺪﺍﺩﻧﺪ ﻓﺮﻣﻮﺩ‪:‬‬ ‫»ﺍﻟﻠﱠﻬﻢ ﺇ ﱠﻧﻬ‪‬ﻤﺎ ﻇَﻠَﻤﺎ ﺍﺑ‪‬ﻨَﺔَ ﻧَﺒِﻴ‪‬ﻚ‪ ‬ﺣ‪‬ﻘﱠﻬﺎ‪ ،‬ﻓَﺎﺷْﺪ‪‬ﺩ‪ ‬ﻭ‪‬ﻃْﺄَﺗَﻚ‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻬِﻤﺎ«‪ ،‬ﻳﻌﻨﻰ‪» :‬ﺧﺪﺍﻳﺎ‪ ،‬ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺑﻪ ﺣﻖ ﺩﺧﺘﺮ ﭘﻴﺎﻣﺒﺮﺕ ﻇﻠﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﺗﻮ ﻧﻴﺰ ﺑﻪ ﺷﺪﺕ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺑﻼﻳﺖ ﮔﺮﻓﺘﺎﺭ ﻛﻦ«‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .2[.191‬ﺣﻀﺮﺕ ﺧﻄﺎﺏ ﺑﻪ ﻋﻤﺮ ﻛﻪ ﺳﻨﺪ ﺩﺳﺖ ﻧﻮﺷﺘﻪ ﻯ ﺍﺑﻮﺑﻜﺮ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺭﺍ‬ ‫ﭘﺎﺭﻩ ﻛﺮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﭼﻪ ﺧﺒﺮ ﺍﺳﺖ‪ ،‬ﺧﺪﺍ ﺑﻪ ﺗﻮ ﻣﻬﻠﺖ ﻧﺪﻫﺪ ﻭ ﺗﻮ ﺭﺍ ﺑﻜﺸﺪ ﻭ ﺷﻜﻤﺖ ﺭﺍ ﭘﺎﺭﻩ ﻛﻨﺪ«! ] ﺩﻻﺋﻞ ﺍﻻﻣﺎﻣﻪ‪ :‬ﺹ ‪ .119‬ﻭ ﺍﻳﻨﭽﻨﻴﻦ‬ ‫ﻏﺎﺻﺒﻴﻦ ﻓﺪﻙ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺳﺰﺍﻯ ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﺗﺎ ﺑﺪﺍﻥ ﺭﺳﻴﺪﻧﺪ‪.‬‬

‫ﻓﺪﻙ ﻣﻐﺼﻮﺏ ﺩﺭ ﻧﺸﻴﺐ ﺗﺎﺭﻳﺦ‬ ‫ﭘﺲ ﺍﺯ ﻏﺼﺐ ﻓﺪﻙ ﺑﺪﺳﺖ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ‪ ،‬ﺣﺴﺎﺳﻴﺖ ﺧﺎﺻﻰ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺑﻮﺩ ﻣﻀﺎﻋﻒ ﺷﺪ ﻭ ﺻ‪‬ﻮ‪‬ﺭ ﻣﺨﺘﻠﻔﻰ ﺍﺯ ﻏﺼﺐ ﺩﺭ ﻣﺮﺍﺣﻞ‬ ‫ﺑﻌﺪﻯ ﺑﺮ ﺁﻥ ﺍﻋﻤﺎﻝ ﺷﺪ‪:‬‬

‫ﻧﮕﺎﻫﻰ ﮔﺬﺭﺍ ﺑﻪ ﻏﺼﺒﻬﺎﻯ ﻣﻜﺮﺭ ﻓﺪﻙ‬ ‫‪ .1‬ﻋﻤﺮ ﭘﺲ ﺍﺯ ﻣﺮگ ﺍﺑﻮﺑﻜﺮ‪ ،‬ﺑﻌﻨﻮﺍﻥ ﺍﺭﺙ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ )ﻛﻪ ﻓﺮﺿﺎً ﻗﺎﺑﻞ ﺍﺭﺙ ﺑﺮﺩﻥ ﻧﺒﻮﺩ!!( ﺁﻥ ﺭﺍ ﺑﻪ ﻭﺍﺭﺛﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭ ﺁﻟﻪ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪ ﺑﻪ ﺷﺮﻁ ﺁﻧﻜﻪ ﻃﺒﻖ ﺭﻓﺘﺎﺭ ﺍﺑﻮﺑﻜﺮ ﻭ ﺧﻮﺩ ﻋﻤﺮ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺭﻓﺘﺎﺭ ﻛﻨﻨﺪ! ﻳﻌﻨﻰ ﻓﻘﻂ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁﻧﺎﻥ ﺑﺎﺷﺪ ﻭﻟﻰ‬ ‫ﺩﺭﺁﻣﺪ ﺁﻥ ﺑﻪ ﻣﺼﺮﻑ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺑﺮﺳﺪ! ] ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .194‬ﺍﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻯ )ﻗﺴﻄﻼﻧﻰ(‪ :‬ﺝ ‪ 8‬ﺹ ‪[.201‬ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩ ﺍﺯ ﻃﺮﻑ ﻋﻤﺮ ﺑﻪ‬ ‫ﻋﺒﺎﺱ ﻋﻤﻮﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻮﺩ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﻭﺍﺭﺛﺎﻥ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﺍﻧﺪ‬ ‫ﻭ ﺗﺤﺖ ﺗﺼﺮﻑ ﻛﺎﻣﻞ ﺁﻧﺎﻥ ﻗﺮﺍﺭ ﻣﻰ ﺩﺍﺩ‪ .‬ﺑﺎ ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ ﺳﻨﺪﻯ ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﺎﺷﺪ ﻭ‬ ‫ﻼ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ ﻋﻤ ً‬ ‫ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻋﻤﺮ ﺑﺮﺧﻰ ﺻﺪﻗﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭﻟﻰ ﻓﺪﻙ ﺑﺎﺯ ﻧﮕﺮﺩﺍﻧﺪ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﺻﺪﻗﻪ ﻯ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻘﻮﻕ ﻭ ﻣﺸﻜﻼﺕ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻩ ﻭ ﺑﺎﻳﺪ ﺍﺧﺘﻴﺎﺭ ﺁﻥ ﺩﺭ ﺩﺳﺖ ﺣﺎﻛﻢ ﻭﻗﺖ ﺑﺎﺷﺪ! ] ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪29‬‬ ‫ﺹ ‪ .2[.330‬ﻋﺜﻤﺎﻥ ﭘﺲ ﺍﺯ ﻣﺮگ ﻋﻤﺮ‪ ،‬ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺭﺍ ﺑﺎﺯﭘﺲ ﮔﺮﻓﺘﻪ‪ ،‬ﻫﻤﻪ ﻯ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﻭﺍﻥ ﺑﻦ ﺣﻜﻢ ﮔﺬﺍﺷﺖ‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ‬ ‫‪ .3[.195‬ﻣﻌﺎﻭﻳﻪ ﭘﺲ ﺍﺯ ﻣﺮگ ﻋﺜﻤﺎﻥ ﻭ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺪﻙ ﺭﺍ ﺳﻪ ﻗﺴﻤﺖ ﻛﺮﺩ‪ :‬ﺛﻠﺚ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﺮﻭﺍﻥ ﻭ ﺛﻠﺚ ﺁﻥ ﺭﺍ ﺑﻪ‬ ‫ﻋﻤﺮﻭ ﻓﺮﺯﻧﺪ ﻋﺜﻤﺎﻥ ﻭ ﺛﻠﺚ ﺁﻥ ﺭﺍ ﺑﻪ ﭘﺴﺮﺵ ﻳﺰﻳﺪ ﺩﺍﺩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻣﻌﺎﻭﻳﻪ ﻣﺮﻭﺍﻥ ﺭﺍ ﺑﺮ ﻛﻨﺎﺭ ﻛﺮﺩ ﻓﺪﻙ ﺭﺍ ﻫﻢ ﺍﺯ ﺍﻭ ﮔﺮﻓﺖ‪ .‬ﺑﺎﺭ ﺩﻳﮕﺮ ﻛﻪ ﻣﺮﻭﺍﻥ‬ ‫ﺍﺯ ﻃﺮﻑ ﻣﻌﺎﻭﻳﻪ ﺣﺎﻛﻢ ﺷﺪ ﻓﺪﻙ ﺭﺍ ﺑﺎ ﺩﺭﺁﻣﺪ ﮔﺬﺷﺘﻪ ﺍﺵ ﺑﻪ ﺍﻭ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪ‪ ] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .195‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‪ :‬ﺝ ‪ 5‬ﺹ ‪.4[.286‬‬ ‫ﻣﺮﻭﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺣﻜﻮﻣﺖ ﺧﻮﺩ ﺑﺎﺭ ﺩﻳﮕﺮ ﻓﺪﻙ ﺭﺍ ﺗﻤﺎﻣﺎً ﺑﺮﺍﻯ ﺧﻮﺩ ﺗﺼﺮﻑ ﻛﺮﺩ ﻭ ﺑﻌﺪ ﻧﻴﻤﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﻪ ﭘﺴﺮﺵ ﻋﺒﺪﺍﻟﻤﻠﻚ ﻭ ﻧﻴﻢ ﺩﻳﮕﺮ ﺭﺍ ﺑﻪ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﭘﺴﺮ ﺩﻳﮕﺮﺵ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﺨﺸﻴﺪ‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .195‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‪ :‬ﺝ ‪ 5‬ﺹ ‪ .5[.286‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻧﻴﺰ ﺳﻬﻢ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﭘﺴﺮﺵ ﻋﻤﺮ ﺑﻦ‬ ‫ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﺨﺸﻴﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﻋﺒﺪﺍﻟﻤﻠﻚ ﻫﻤﻪ ﻯ ﺁﻥ ﺩﺭ ﺗﺼﺮﻑ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .195‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‪:‬‬ ‫ﺝ ‪ 5‬ﺹ ‪ .6[.286‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻃﻰ ﻣﺮﺍﺳﻤﻰ ﺍﻋﻼﻡ ﻛﺮﺩ ﻛﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺗﺼﺮﻑ ﺷﺨﺼﻰ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﻣﺎﻧﻨﺪ ﺯﻣﺎﻥ ﺍﺑﻮﺑﻜﺮ‬ ‫ﺻﺮﻑ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻛﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﻛﻪ ﻣﺴﺌﻮﻝ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﻭﻗﺘﻰ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩ ﺑﻪ ﺍﻭ ﮔﻔﺘﻨﺪ‪ :‬ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺧﻮﺩ ﺑﺮ ﺍﺑﻮﺑﻜﺮ ﻭ‬ ‫ﻋﻤﺮ ﻃﻌﻨﻪ ﻣﻰ ﺯﻧﻰ! ﭘﺎﺳﺦ ﺩﺍﺩ‪ :‬ﺁﻧﺎﻥ ﺑﺎ ﻏﺼﺐ ﻓﺪﻙ ﺑﺮ ﺧﻮﺩ ﻃﻌﻨﻪ ﻭﺍﺭﺩ ﻛﺮﺩﻧﺪ‪ ] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .195‬ﺍﻟﻤﺴﺘﺮﺷﺪ‪ :‬ﺹ ‪ .7[.503‬ﻳﺰﻳﺪ ﺑﻦ‬ ‫ﻋﺒﺪﺍﻟﻤﻠﻚ ﺑﺎﺭ ﺩﻳﮕﺮ ﺁﻥ ﺭﺍ ﺑﺎﺯ ﭘﺲ ﮔﺮﻓﺖ ﻭ ﺗﺤﺖ ﺗﺼﺮﻑ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ .8[.347‬ﺩﺭ ﺣﻜﻮﻣﺖ ﻋﺒﺎﺳﻴﺎﻥ‪ ،‬ﺳﻔﺎﺡ ﺑﺎﺭ‬ ‫ﺩﻳﮕﺮ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺗﺼﺮﻑ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭﺁﻭﺭﺩ‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .9[.194‬ﻣﻨﺼﻮﺭ ﺩﻭﺍﻧﻴﻘﻰ‪ ،‬ﻓﺪﻙ ﺭﺍ ﺍﺯ‬ ‫ﺗﺼﺮﻑ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﺧﺎﺭﺝ ﺳﺎﺧﺖ‪ ] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .10[.194‬ﻣﻬﺪﻯ ﻋﺒﺎﺳﻰ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﺩﺍﺩ‪ ] .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ :‬ﺝ ‪ 4‬ﺹ‬ ‫‪ .11[.240‬ﻫﺎﺩﻯ ﻋﺒﺎﺳﻰ‪ ،‬ﺑﺎﺭ ﺩﻳﮕﺮ ﻓﺪﻙ ﺭﺍ ﺑﺎﺯﭘﺲ ﮔﺮﻓﺖ‪ ] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .12[.195‬ﻣﺄﻣﻮﻥ ﺩﻭﺑﺎﺭﻩ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﺩﺍﺩ‪ ] .‬ﻣﻌﺠﻢ‬ ‫ﺍﻟﺒﻠﺪﺍﻥ‪ :‬ﺝ ‪ 4‬ﺹ ‪ .13[.240‬ﻣﺘﻮﻛﻞ‪ ،‬ﺑﺎﺭ ﺩﻳﮕﺮ ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺗﺼﺮﻑ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ‪] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .14[.197‬ﻣﻨﺘﺼﺮ ﭘﺴﺮ ﻣﺘﻮﻛﻞ ﺑﺎﺭ‬ ‫ﺩﻳﮕﺮ ﻓﺪﻙ ﺭﺍ ﺑﻪ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﺩﺍﺩ‪] .‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﺍﻻﺛﻴﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪[.355‬‬

‫ﺩﺳﺖ ﻛﺎﺷﺘﻪ ﻫﺎﻯ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻓﺪﻙ‬ ‫ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﻳﺎﺯﺩﻩ ﺩﺭﺧﺖ ﺧﺮﻣﺎ ﺑﻮﺩ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﺩﺳﺖ ﻣﺒﺎﺭﻙ ﺧﻮﺩ ﺁﻧﻬﺎ ﺭﺍ ﻛﺎﺷﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻧﻬﺎﻳﻰ ﻛﻪ ﻓﺪﻙ ﺩﺭ‬ ‫ﺩﺳﺖ ﻓﺮﺯﻧﺪﺍﻥ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﺩﺭ ﺍﻳﺎﻡ ﺣﺞ ﻣﻴﻮﻩ ﻫﺎﻯ ﺁﻥ ﻳﺎﺯﺩﻩ ﺩﺭﺧﺖ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﻣﻰ ﭼﻴﺪﻧﺪ ﻭ ﺑﻌﻨﻮﺍﻥ ﻫﺪﻳﻪ ﺍﻯ ﮔﺮﺍﻧﻘﺪﺭ ﺑﻪ ﺣﺎﺟﻴﺎﻥ‬ ‫ﺗﻘﺪﻳﻢ ﻣﻰ ﻛﺮﺩﻧﺪ‪ .‬ﻣﺘﻘﺎﺑﻼً ﺣﺠﺎﺝ ﺑﺎ ﺩﺭﻳﺎﻓﺖ ﺍﻳﻦ ﺗﺒﺮﻙ‪ ،‬ﻫﺪﺍﻳﺎ ﻭ ﺍﻣﻮﺍﻝ ﻗﺎﺑﻞ ﺗﻮﺟﻬﻰ ﺑﻪ ﺁﻧﺎﻥ ﻣﻰ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﻣﺘﻮﻛﻞ‪ ،‬ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﻨﻰ ﻓﺎﻃﻤﻪ ﺧﺎﺭﺝ ﺳﺎﺧﺖ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺷﺨﺼﻰ ﺑﻨﺎﻡ »ﻣﺎﺯﻳﺎﺭ« ﺩﺍﺩ‪ .‬ﻣﺎﺯﻳﺎﺭ ﺷﺨﺼﻰ ﺭﺍ ﺍﺯ ﺑﺼﺮﻩ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺑﺮﻳﺪﻧﺪ ﻭ ﻳﺎﺩﮔﺎﺭﻫﺎﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻧﺪ‪ .‬ﻫﻤﻴﻦ ﺷﺨﺺ ﻭﻗﺘﻰ ﺑﻪ ﺑﺼﺮﻩ ﺑﺎﺯﮔﺸﺖ ﻣﺒﺘﻼ ﺑﻪ ﻓﻠﺞ ﺷﺪ‪] .‬ﺷﺮﺡ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‬ ‫ﺍﺑﻦ ﻣﻴﺜﻢ‪ :‬ﺝ ‪ 5‬ﺹ ‪[.107‬ﺑﺪﻳﻨﺼﻮﺭﺕ ﻏﺼﺐ ﻫﺎﻯ ﻣﺘﻮﺍﻟﻰ ﺑﺮ ﺳﺮ ﻣﻠﻚ ﺷﺨﺼﻰ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺗﺎﺭﻳﺦ ﺗﻜﺮﺍﺭ ﺷﺪ ﻭ ﺍﮔﺮ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺑﺎﺯ‬ ‫ﭘﺲ ﺩﺍﺩﻩ ﺷﺪ ﺑﻪ ﺩﺳﺖ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﺪﺍﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺳﺎﺩﺍﺕ ﻣﻰ ﺳﭙﺮﺩﻧﺪ‪.‬‬

‫ﺗﻌﻴﻴﻦ ﺣﺪﻭﺩ ﻓﺪﻙ ﺗﻮﺳﻂ ﺍﻣﺎﻡ‬ ‫ﻧﻜﺘﻪ ﻯ ﺟﺎﻟﺒﻰ ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻮﺟﻪ ﻣﺎ ﺭﺍ ﺟﻠﺐ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺗﻌﻴﻴﻦ ﻣﺮﺯﻫﺎﻯ ﺳﺮﺯﻣﻴﻦ ﻓﺪﻙ ﺍﺳﺖ ﻛﻪ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﻯ ﻣﻄﺎﻟﺐ‬ ‫ﻼ ﺫﻛﺮ ﻣﻰ ﻛﻨﻴﻢ‪:‬‬ ‫ﻣﻬﻤﻰ ﺍﺯ ﺍﻫﻤﻴﺖ ﻓﺪﻙ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺩﻭ ﻧﻮﺑﺖ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻳﺪﻩ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺫﻳ ً‬ ‫‪ .1‬ﻣﻬﺪﻯ ﻋﺒﺎﺳﻰ ﺍﺯ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺖ ﺣﺪﻭﺩ ﻓﺪﻙ ﺭﺍ ﺗﻌﻴﻴﻦ ﻛﻨﺪ ﺗﺎ ﺁﻧﺮﺍ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪» :‬ﻳﻚ ﻣﺮﺯ ﺁﻥ ﻛﻮﻩ ﺍُﺣ‪‬ﺪ‪ ،‬ﻳﻚ ﻣﺮﺯ ﺁﻥ‬ ‫ﻋﺮﻳﺶ ﻣﺼﺮ‪ ،‬ﻳﻚ ﻣﺮﺯ ﺁﻥ ﺳﻴﻒ ﺍﻟﺒﺤﺮ‪ ،‬ﻳﻚ ﻣﺮﺯ ﺁﻥ ﺩﻭﻣﺔ ﺍﻟﺠﻨﺪﻝ ﺍﺳﺖ«‪.‬‬ ‫ﻣﻬﺪﻯ ﻋﺒﺎﺳﻰ ﺑﺎ ﺗﻌﺠﺐ ﭘﺮﺳﻴﺪ‪ :‬ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ؟! ﻓﺮﻣﻮﺩ‪ :‬ﺑﻠﻰ‪ ،‬ﻫﻤﻪ ﻯ ﺍﻳﻨﻬﺎ‪ .‬ﺍﻳﻨﻬﺎ ﻣﻮﺍﺭﺩﻯ ﺍﺳﺖ ﻛﻪ ﺑﺪﻭﻥ ﻟﺸﻜﺮﻛﺸﻰ ﺑﺮﺍﻯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭ ﺁﻟﻪ ﻓﺘﺢ ﺷﺪﻩ ﺍﺳﺖ‪ ] .‬ﺍﻟﻐﺪﻳﺮ‪ :‬ﺝ ‪ 7‬ﺹ ‪ .2[.197‬ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺑﻪ ﺣﻀﺮﺕ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺮﺽ ﻛﺮﺩ‪ :‬ﻓﺪﻙ ﺭﺍ ﻗﺒﻮﻝ ﻛﻦ ﺗﺎ ﺑﻪ ﺷﻤﺎ ﺑﺎﺯ‬

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‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

‫‪۱۸۸‬‬

‫ﮔﺮﺩﺍﻧﻢ‪ .‬ﺣﻀﺮﺕ ﻗﺒﻮﻝ ﻧﻜﺮﺩ ﺗﺎ ﺁﻧﻜﻪ ﺍﺻﺮﺍﺭ ﺯﻳﺎﺩ ﻧﻤﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻗﺒﻮﻝ ﻧﻤﻰ ﻛﻨﻢ ﻣﮕﺮ ﻃﺒﻖ ﻣﺮﺯﻫﺎﻯ ﺣﻘﻴﻘﻰ ﺁﻥ! ﻫﺎﺭﻭﻥ ﭘﺮﺳﻴﺪ‪ :‬ﻣﺮﺯﻫﺎﻯ‬ ‫ﺁﻥ ﻛﺪﺍﻣﻨﺪ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺍﮔﺮ ﻣﺮﺯﻫﺎﻯ ﺁﻥ ﺭﺍ ﺑﮕﻮﻳﻢ ﺁﻧﺮﺍ ﻧﻤﻰ ﺩﻫﻰ؟ ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪ :‬ﺗﻮ ﺭﺍ ﺑﺤﻖ ﺟﺪﺕ ﻗﺴﻢ ﻣﻰ ﺩﻫﻢ ﻛﻪ ﺑﮕﻮﻳﻰ‪.‬‬ ‫ﻓﺮﻣﻮﺩ‪» :‬ﻣﺮﺯ ﺍﻭﻝ ﺁﻥ ﻋ‪‬ﺪ‪‬ﻥ«! ﺑﺎ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﻛﻼﻡ ﺭﻧﮓ ﻫﺎﺭﻭﻥ ﺗﻐﻴﻴﺮ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﻋﺠﺐ! ﻓﺮﻣﻮﺩ‪» :‬ﻣﺮﺯ ﺩﻭﻡ ﺁﻥ ﺳﻤﺮﻗﻨﺪ«! ﺑﺎ ﺷﻨﻴﺪﻥ ﺳﺨﻦ ﺩﻭﻡ‬ ‫ﺻﻮﺭﺕ ﻫﺎﺭﻭﻥ ﮔﺮﻓﺘﻪ ﺷﺪ‪ .‬ﻓﺮﻣﻮﺩ‪» :‬ﺣﺪ ﺳﻮﻡ ﺁﻓﺮﻳﻘﺎ«! ﺑﺎ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﻛﻼﻡ ﺭﻭﻯ ﻫﺎﺭﻭﻥ ﺳﻴﺎﻩ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﺑﻘﻴﻪ ﺍﺵ؟! ﻓﺮﻣﻮﺩ‪» :‬ﺣﺪ ﭼﻬﺎﺭﻡ‬ ‫ﺳﻴﻒ ﺍﻟﺒﺤﺮ‪ ،‬ﻛﻨﺎﺭ ﺩﺭﻳﺎﻯ ﺧﺰﺭ ﻭ ﺍﺭﻣﻨﻴﻪ«!‬ ‫ﻫﺎﺭﻭﻥ ﮔﻔﺖ‪» :‬ﺍﻳﻦ ﻛﻪ ﻫﻤﻪ ﻯ ﺩﻧﻴﺎﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻣﺎ ﭼﻴﺰﻯ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ‪ ،‬ﭘﺲ ﻣﻦ ﺑﺮﺧﻴﺰﻡ ﺗﺎ ﺩﺭ ﺟﺎﻯ ﻣﻦ ﺑﻨﺸﻴﻨﻰ«!‬ ‫ﻼ ﺑﻪ ﺗﻮ ﮔﻔﺘﻢ ﻛﻪ ﺍﮔﺮ ﻣﺮﺯﻫﺎﻯ ﺁﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻛﻨﻢ‪ ،‬ﺁﻧﺮﺍ ﺑﻪ ﻣﻦ ﺑﺎﺯ ﻧﻤﻰ ﮔﺮﺩﺍﻧﻰ! ]ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 48‬ﺹ ‪ 144‬ﺡ ‪ 20‬ﺝ ‪29‬‬ ‫ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﻗﺒ ً‬ ‫ﺹ ‪ 200‬ﺡ ‪[.41‬‬ ‫ﭼﺮﺍ ﻓﺪﻙ ﺩﺭ ﺣﻜﻮﻣﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻩ ﻧﺸﺪ؟‬ ‫ﻓﺪﻙ ﺗﺎ ﺁﻧﺠﺎ ﺍﺭﺯﺵ ﻳﻚ ﻣﻠﻚ ﺭﺍ ﺩﺍﺷﺖ ﻛﻪ ﻏﺼﺐ ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻏﺼﺐ ﺁﻥ ﺑﻪ ﺑﻬﺎﻯ ﺑﻰ ﺣﺮﻣﺘﻰ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﻳﮕﺮ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ‬ ‫ﺁﻥ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺯﻣﻴﻦ ﻫﻢ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻩ ﺷﻮﺩ ﺑﻬﺎﻯ ﻏﺼﺐ ﺁﻥ ﻛﻪ ﺟﺴﺎﺭﺕ ﺑﻪ ﺳﻴﺪﺓﺍﻟﻨﺴﺎء ﺍﺳﺖ ﻗﺎﺑﻞ ﻗﺼﺎﺹ ﻧﻴﺴﺖ‪.‬‬ ‫ﻣﮕﺮ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺩﺭﺁﻣﺪ ﻓﺪﻙ ﺩﺍﺷﺖ ﻛﻪ ﺁﻧﺮﺍ ﺑﻪ ﺍﻭ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺍﻳﻦ ﺯﻣﻴﻦ ﺍﺭﺯﺵ ﺑﺨﺸﻮﺩﻩ ﻯ ﺧﺪﺍﻭﻧﺪ ﺗﻌﺎﻟﻰ ﻭ ﺭﺳﻮﻟﺨﺪﺍ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻪ ﭘﺎﺱ ﺣﺮﻣﺖ ﺍﻭ ﺭﺍ ﺩﺍﺷﺖ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﺘﻌﺮﺽ ﺣﺮﻣﺖ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺷﺪﻩ ﺍﻧﺪ ﺑﺎﻳﺪ ﭘﺮﻭﻧﺪﻩ ﻯ ﻓﺪﻙ‬ ‫ﺑﺮﺍﻯ ﻗﻴﺎﻣﺖ ﺑﻤﺎﻧﺪ‪.‬‬ ‫ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻓﺪﻙ ﺍﺳﺘﻬﺰﺍء ﻭ ﺑﻪ ﺷﻮﺧﻰ ﮔﺮﻓﺘﻦ ﻏﺼﺐ ﺁﻥ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻳﺰﻳﺪ ﻣﻰ ﺧﻮﺍﺳﺖ ﺑﺠﺎﻯ ﺍﻟﺒﺴﻪ ﻯ ﺑﻪ ﻏﺎﺭﺕ ﺭﻓﺘﻪ ﻯ ﺩﺭ ﻛﺮﺑﻼ‬ ‫ﻋﻮﺽ ﺁﻥ ﺭﺍ ﺑﺪﻫﺪ‪ ،‬ﻭﻟﻰ ﺍﻣﺎﻡ ﺳﺠﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻮﻝ ﻧﻜﺮﺩ ﻭ ﻣﻨﻘﻠﺐ ﺷﺪ ﻭ ﻣﻄﻠﺒﻰ ﻓﺮﻣﻮﺩ ﻛﻪ ﺧﻼﺻﻪ ﺍﺵ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﭘﺎﺭﭼﻪ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪،‬‬ ‫ﻭﻟﻰ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﻟﺒﺎﺳﻬﺎﻯ ﻏﺎﺭﺕ ﺷﺪﻩ‪ ،‬ﻟﺒﺎﺱ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ‪.‬‬ ‫ﺍﮔﺮ ﻫﺰﺍﺭ ﺑﺎﺭ ﻫﻢ ﻓﺪﻙ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ ﺟﻨﺎﻳﺖ ﻫﻮﻟﻨﺎﻛﻰ ﻛﻪ ﺩﺭ ﺳﺎﻳﻪ ﻯ ﺁﻥ ﻓﺪﻙ ﻏﺼﺐ ﺷﺪ ﺭﻧﮓ ﻧﻤﻰ ﺑﺎﺯﺩ‪ .‬ﺁﻥ ﺭﻭﺯﻫﺎﻯ ﻏﺎﺭﺗﮕﺮﻯ ﻫﺮﮔﺰ‬ ‫ﻓﺮﺍﻣﻮﺵ ﻧﺨﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﺯ ﭘﺮﻭﻧﺪﻩ ﻯ ﺩﺷﻤﻦ ﭘﺎﻙ ﺷﺪﻧﻰ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻣﺎ ﺍﻫﻞ ﺑﻴﺘﻰ ﻫﺴﺘﻴﻢ ﻛﻪ ﻫﺮ ﭼﻪ ﺍﺯ ﻣﺎ ﺑﻪ ﻇﻠﻢ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ﺑﺎﺯﭘﺲ ﻧﻤﻰ ﮔﻴﺮﻳﻢ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺘﻰ ﺑﻪ ﺣﻜﻮﻣﺖ ﺭﺳﻴﺪ ﻓﺪﻙ ﺭﺍ ﺑﺎﺯ ﻧﮕﺮﺩﺍﻧﻴﺪ«‪] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 396‬ﺡ ‪[.2‬ﺍﻣﺎﻡ ﻛﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻴﺰ ﺩﺭ‬ ‫ﺟﻮﺍﺏ ﻫﻤﻴﻦ ﺳﺆﺍﻝ ﻛﻪ ﭼﺮﺍ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﻇﺎﻫﺮﻯ ﺧﻮﺩ ﻓﺪﻙ ﺭﺍ ﺑﺮﻧﮕﺮﺩﺍﻧﻴﺪ ﻓﺮﻣﻮﺩ‪» :‬ﻣﺎ ﺍﻫﻞ ﺑﻴﺘﻰ ﻫﺴﺘﻴﻢ ﻛﻪ ﻭﻟﻰ‬ ‫ﻭ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻣﻮﺭ ﻣﺎ ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟﻞ ﺍﺳﺖ ﻭ ﺟﺰ ﺍﻭ ﺣﻖ ﻣﺎ ﺭﺍ ﺍﺯ ﻇﺎﻟﻤﻴﻦ ﺑﺮ ﻣﺎ ﻧﻤﻰ ﮔﻴﺮﺩ«‪ ] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 29‬ﺹ ‪ 396‬ﺡ ‪[.3‬ﺍﺯ‬ ‫ﻫﻤﻪ ﭘﻴﺸﺘﺮ ﺷﺨﺺ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺧﻄﺎﺑﻪ ﻯ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪» :‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺳﺨﻦ ﺣﻖ ﺭﺍ ﻧﻤﻰ ﭘﺬﻳﺮﻳﺪ‪ ،‬ﻓﺪﻙ ﺭﺍ ﻏﺼﺐ ﻛﻨﻴﺪ ﻭ ﺯﻣﺎﻡ‬ ‫ﺁﻧﺮﺍ ﺑﺪﺳﺖ ﺑﮕﻴﺮﻳﺪ ﻭ ﺑﺎﺭ ﺁﻥ ﺭﺍ ﻣﺤﻜﻢ ﻛﻨﻴﺪ ﺗﺎ ﺭﻭﺯ ﺣﺸﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﻤﺎ ﺩﺭﺁﻳﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻗﺎﺿﻰ ﺧﻮﺏ ﻭ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬ ‫ﺯﻋﻴﻢ ﻭ ﻣﻮﻋﺪ ﻣﺎ ﻗﻴﺎﻣﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺴﻴﺎﺭ ﺯﻭﺩ ﺍﺳﺖ ﻛﻪ ﭘﺸﻴﻤﺎﻥ ﺷﻮﻳﺪ ﻭ ﺩﺭ ﻗﻴﺎﻣﺖ ﺍﻫﻞ ﺑﺎﻃﻞ ﺯﻳﺎﻥ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﻛﻪ ﭘﺸﻴﻤﺎﻥ ﺷﻮﻳﺪ‬ ‫‪Noorfatemah.org‬‬

‫ﺍﺳﺮﺍﺭ ﻓﺪﻙ‬

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‫ﺑﺮﺍﻯ ﺷﻤﺎ ﺳﻮﺩﻯ ﻧﺪﺍﺭﺩ‪ .‬ﻫﺮ ﺧﺒﺮﻯ ﺯﻣﺎﻧﻰ ﺑﻪ ﻋﻤﻞ ﻣﻰ ﺭﺳﺪ ﻭ ﺑﺰﻭﺩﻯ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻋﺬﺍﺏ ﺧﻮﺍﺭ ﻛﻨﻨﺪﻩ ﺳﺮﺍﻍ ﭼﻪ ﻛﺴﻰ ﻣﻰ ﺭﻭﺩ ﻭ ﭼﻪ‬ ‫ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﻋﺬﺍﺏ ﺩﺍﺋﻤﻰ ﺑﺮ ﺍﻭ ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ«‪ .‬ﻭ ﻧﻴﺰ ﻓﺮﻣﻮﺩ‪» :‬ﺑﺎﺭ ﺍﻳﻦ ﻏﺼﺐ ﺭﺍ ﻣﺤﻜﻢ ﺑﺒﻨﺪﻳﺪ ﻣﺘﺼﻞ ﺑﻪ ﺁﺗﺶ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﻯ ﺍﻟﻬﻰ ﻛﻪ‬ ‫ﺳﻮﺯﺵ ﺁﻥ ﺑﺮ ﺩﻟﻬﺎ ﺍﺛﺮ ﻣﻰ ﮔﺬﺍﺭﺩ‪ .‬ﺧﺪﺍ ﻣﻰ ﺑﻴﻨﺪ ﭼﻪ ﻣﻰ ﻛﻨﻴﺪ ﻭ ﺑﺰﻭﺩﻯ ﻇﺎﻟﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺑﻪ ﻛﺠﺎ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﻧﺪ«‪] .‬ﺑﻪ ﻣﺘﻦ ﺧﻄﺒﻪ ﻯ‬ ‫ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺩﺭ ﺑﺨﺶ ﻫﻔﺘﻢ ﻭ ﻫﺸﺘﻢ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺗﺼﺮﻳﺢ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﻮﺩ ﻛﻪ ﺩﺍﺩ ﺧﻮﺍﻫﻰ ﻓﺪﻙ ﺭﺍ ﺑﻪ‬ ‫ﻗﻴﺎﻣﺖ ﮔﺬﺍﺷﺖ‪.‬‬

‫ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻦ ﻳﺎﺩ ﻓﺪﻙ ﺩﺭ ﺯﻳﺎﺭﺍﺕ‬ ‫ﻳﻜﻰ ﺍﺯ ﻣﻈﺎﻫﺮ ﺍﺣﻴﺎ ﻭ ﺑﻘﺎﻯ ﻧﺎﻡ ﻓﺪﻙ‪ ،‬ﻣﺘﻮﻥ ﺯﻳﺎﺭﺍﺗﻰ ﺍﺳﺖ ﻛﻪ ﺧﻄﺎﺏ ﺑﻪ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﺮ ﺯﺑﺎﻥ ﭘﻴﺮﻭﺍﻥ ﻣﻜﺘﺐ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺟﺎﺭﻯ‬ ‫ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺯﻳﺎﺭﺗﻬﺎ ﺩﺭ ﻃﻮﻝ ﻗﺮﻭﻥ ﺗﻮﺳﻂ ﺷﻴﻌﻴﺎﻥ ﺗﻜﺮﺍﺭ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﻳﻦ ﻇﻠﻢ ﺗﺎﺭﻳﺨﻰِ ﺍﺻﺤﺎﺏ ﺳﻘﻴﻔﻪ ﺭﺍ ﺩﺭ ﺳﻄﺢ ﻋﻤﻮﻣﻰ ﻭ ﺑﺎ ﺍﺳﺘﻤﺮﺍﺭ ﺯﻣﺎﻥ ﻣﺤﻜﻮﻡ‬ ‫ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻭ ﺩﻭﺍﻡ ﺍﻋﺘﻘﺎﺩﻯ ﺷﻴﻌﻪ ﺭﺍ ﺣﻔﻆ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻬﺎﺭ ﻧﻤﻮﻧﻪ ﻛﻪ ﺩﻭ ﻣﻮﺭﺩ ﺩﺭ ﺯﻳﺎﺭﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻭ ﻳﻚ ﻣﻮﺭﺩ ﺩﺭ ﺯﻳﺎﺭﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﺩﻳﮕﺮﻯ ﺩﺭ‬ ‫ﺯﻳﺎﺭﺕ ﺍﺋﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﺳﺖ ﺫﻛﺮ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫‪ .1‬ﺩﺭ ﺯﻳﺎﺭﺕ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭼﻨﻴﻦ ﻣﻰ ﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫ﺍﻟﺴ‪‬ﻼﻡ‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻚ‪ ‬ﺃَﻳ‪‬ﺘُﻬ‪‬ﺎ ﺍﻟْﻤ‪‬ﻈْﻠُﻮﻣ‪‬ﺔُ ﺍﻟْﻤ‪‬ﻐْﺼ‪‬ﻮﺑ‪‬ﺔُ‪ ،‬ﺍﻟﺴ‪‬ﻼﻡ‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻚ‪ ‬ﺃَﻳ‪‬ﺘُﻬ‪‬ﺎ ﺍﻟْﻤ‪‬ﻀْﻄَﻬ‪‬ﺪ‪‬ﺓُ ﺍﻟْﻤ‪‬ﻘْﻬ‪‬ﻮﺭ‪‬ﺓُ‪.‬‬ ‫ﺳﻼﻡ ﺑﺮ ﺗﻮ ﺍﻯ ﺑﺎﻧﻮﻯ ﻣﻈﻠﻮﻣﻰ ﻛﻪ ﺣﻖ ﺗﻮ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ‪ .‬ﺳﻼﻡ ﺑﺮ ﺗﻮ ﺍﻯ ﺑﺎﻧﻮﻳﻰ ﻛﻪ ﺑﺎ ﻗﻬﺮ ﻭ ﺯﻭﺭ ﺣﻖ ﺗﻮ ﺭﺍ ﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫‪ .2‬ﺩﺭ ﺻﻠﻮﺍﺕ ﺑﺮ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭼﻨﻴﻦ ﻣﻰ ﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺻ‪‬ﻞﱢ ﻋ‪‬ﻠَﻰ ﺍﻟﻄﱠﺎﻫ‪‬ﺮَﺓِ ﺍﻟْﺒ‪‬ﺘُﻮﻝِ ﺍﻟﺰﱠﻫ‪‬ﺮﺍء‪ ...‬ﺍﻟْﻘﺎﺩ‪‬ﻣ‪‬ﺔِ ﻋ‪‬ﻠَﻴ‪‬ﻚ‪ ‬ﻣ‪‬ﺘَﺄَﻟﱢﻤ‪‬ﺔً ﻣ‪‬ﻦْ ﻣ‪‬ﺼﺎﺑِﻬﺎ ِﺑﺄَﺑﻴﻬﺎ ﻣ‪‬ﺘَﻈَﻠﱢﻤ‪‬ﺔً ﻣ‪‬ﻤ‪‬ﺎ ﺣ‪‬ﻞﱠ ﺑِﻬﺎ ﻣ‪‬ﻦْ ﻏﺎﺻ‪‬ﺒﻴﻬﺎ ﺳﺎﺧ‪‬ﻄَﺔً ﻋ‪‬ﻠﻰ ﺃُﻣ‪‬ﺔٍ ﻟَﻢ‪ ‬ﺗَﺮْﻉ‪‬‬ ‫ﺣ‪‬ﻘﱠﻚ‪ ‬ﻓﻲ ﻧُﺼ‪‬ﺮَﺗ‪‬ﻬﺎ ﺑِﺪ‪‬ﻟﻴﻞِ ﺩ‪‬ﻓْﻨ‪‬ﻬﺎ ﻟَﻴ‪‬ﻼً ﻓﻲ ﺣ‪‬ﻔْﺮَﺗ‪‬ﻬﺎ‪ ،‬ﺍﻟْﻤ‪‬ﻐْﺘَﺼ‪‬ﺒ‪‬ﺔِ ﺣ‪‬ﻘﱡﻬﺎ‪...‬‬ ‫ﺧﺪﺍﻳﺎ‪ ،‬ﺩﺭﻭﺩ ﻓﺮﺳﺖ ﺑﺮ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﻯ ﺑﺘﻮﻝ ﺯﻫﺮﺍ‪ ...‬ﻛﻪ ﺩﺭﺩﻣﻨﺪ ﺍﺯ ﻣﺼﻴﺒﺖ ﭘﺪﺭﺵ ﻧﺰﺩ ﺗﻮ ﺁﻣﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺗﻮﺳﻂ ﻏﺎﺻﺒﻴﻦ ﺣﻘﺶ ﺑﻪ ﺍﻭ‬ ‫ﺭﺳﻴﺪ ﺩﺍﺩﺧﻮﺍﻫﻰ ﻣﻰ ﻛﺮﺩ‪ ،‬ﻭ ﺍﺯ ﺍﻣﺘﻰ ﻛﻪ ﺣﻖ ﺍﻭ ﺭﺍ ﺩﺭ ﻳﺎﺭﻯ ﺍﺵ ﻣﺮﺍﻋﺎﺕ ﻧﻜﺮﺩﻧﺪ ﻧﺎﺭﺍﺿﻰ ﺑﻮﺩ‪ ،‬ﻭ ﻋﻼﻣﺖ ﺁﻥ ﺩﻓﻦ ﺷﺒﺎﻧﻪ ﻯ ﺍﻭ ﺑﻮﺩ‪ .‬ﻫﻤﺎﻥ‬ ‫ﺑﺎﻧﻮﻳﻰ ﻛﻪ ﺣﻖ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ‪...‬‬ ‫‪ .3‬ﺩﺭ ﺻﻠﻮﺍﺕ ﺩﻳﮕﺮﻯ ﺑﺮ ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﭼﻨﻴﻦ ﻣﻰ ﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺻ‪‬ﻞﱢ ﻋ‪‬ﻠَﻰ ﺍﻟْﺒ‪‬ﺘُﻮﻝِ ﺍﻟﻄﱠﺎﻫ‪‬ﺮَﺓِ ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻘَﺔِ ﺍﻟْﻤ‪‬ﻌ‪‬ﺼ‪‬ﻮﻣ‪‬ﺔِ ﺍﻟﺘﱠﻘ‪‬ﻴ‪‬ﺔِ ﺍﻟﻨﱠﻘ‪‬ﻴ‪‬ﺔِ ﺍﻟﺮﱠﺿ‪‬ﻴ‪‬ﺔِ ﺍﻟْﻤ‪‬ﺮْﺿ‪‬ﻴ‪‬ﺔِ ﺍﻟﺰﱠﻛ‪‬ﻴ‪‬ﺔِ ﺍﻟﺮﱠﺷﻴﺪ‪‬ﺓِ ﺍﻟْﻤ‪‬ﻈْﻠﻮ‪‬ﻣ‪‬ﺔِ ﺍﻟْﻤ‪‬ﻘْﻬ‪‬ﻮﺭ‪‬ﺓِ‪ ،‬ﺍﻟْﻤ‪‬ﻐْﺼ‪‬ﻮﺑ‪‬ﺔِ ﺣ‪‬ﻘﱡﻬﺎ‪ ،‬ﺍﻟْﻤ‪‬ﻤ‪‬ﻨُﻮﻋ‪‬ﺔِ‬ ‫ﺍ‪‬ﺭ‪‬ﺛُﻬﺎ‪ ،‬ﺍﻟْﻤ‪‬ﻜْﺴ‪‬ﻮﺭ‪‬ﺓِ ﺿ‪‬ﻠْﻌ‪‬ﻬﺎ‪ ،‬ﺍﻟْﻤ‪‬ﻈﻠُﻮﻡِ ﺑ‪‬ﻌ‪‬ﻠُﻬﺎ‪ ،‬ﺍﻟْﻤ‪‬ﻘْﺘُﻮﻝِ ﻭ‪‬ﻟَﺪ‪‬ﻫﺎ‪ ...‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﻛُﻦِ ﺍﻟﻄﱠﺎﻟ‪‬ﺐ‪ ‬ﻟَﻬﺎ ﻣ‪‬ﻤ‪‬ﻦْ ﻇَﻠَﻤ‪‬ﻬﺎ ﻭ‪ ‬ﺍﺳ‪‬ﺘَﺨَﻒ‪ ‬ﺑِﺤ‪‬ﻘﱢﻬﺎ‪.‬‬

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‫ﺧﺪﺍﻳﺎ‪ ،‬ﺩﺭﻭﺩ ﻓﺮﺳﺖ ﺑﺮ ﺣﻀﺮﺕ ﺑﺘﻮﻝ ﻃﺎﻫﺮﻩ ﻯ ﺻﺪﻳﻘﻪ ﻯ ﻣﻌﺼﻮﻣﻪ ﻯ ﺑﺎ ﺗﻘﻮﺍﻯ ﭘﺎﻛﻴﺰﻩ ﺍﻯ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﺭﺍﺿﻰ ﺑﻮﺩ‪ ،‬ﻭ ﺧﺪﺍ ﺍﺯ ﺍﻭ ﺭﺍﺿﻰ ﺑﻮﺩ‪.‬‬ ‫ﺯﻛﻴﻪ ﻯ ﺭﺷﻴﺪﻩ ﺍﻯ ﻛﻪ ﻣﻈﻠﻮﻡ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﺑﻪ ﺯﻭﺭ ﺣﻖ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺭﺙ ﺍﻭ ﺭﺍ ﻣﺎﻧﻊ ﺷﺪﻧﺪ‪ ...‬ﺧﺪﺍﻳﺎ ﺗﻮ ﺍﺯ ﻇﺎﻟﻤﻴﻦ ﺑﺮ ﺍﻭ ﻭ ﺁﻧﺎﻧﻜﻪ ﺣﻖ ﺍﻭ‬ ‫ﺭﺍ ﻛﻮﭼﻚ ﺷﻤﺮﺩﻧﺪ ﺍﻧﺘﻘﺎﻡ ﺑﮕﻴﺮ‪.‬‬ ‫‪ .4‬ﺩﺭ ﺯﻳﺎﺭﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺭﻭﺯ ﻏﺪﻳﺮ ﺧﻄﺎﺏ ﺑﻪ ﺁﻧﺤﻀﺮﺕ ﭼﻨﻴﻦ ﻣﻰ ﺧﻮﺍﻧﻴﻢ‪ :‬ﻭ َﺍﻟْﺄَﻣ‪‬ﺮُ ﺍﻟْﺄَﻋ‪‬ﺠ‪‬ﺐ‪ ‬ﻭ‪ ‬ﺍﻟْﺨَﻄْﺐ‪ ‬ﺍﻟْﺄَﻓْﺰَﻉ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺟ‪‬ﺤ‪‬ﺪ‪‬‬ ‫ﺣ‪‬ﻘﱢﻚ‪ ،‬ﻏَﺼ‪‬ﺐ‪ ‬ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻘَﺔِ ﺍﻟﻄﱠﺎﻫ‪‬ﺮَﺓِ ﺍﻟﺰﱠﻫﺮﺍء‪ ‬ﺳ‪‬ﻴ‪‬ﺪ‪‬ﺓِﺍﻟﻨﱢﺴﺎء‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻬ‪‬ﺎﺍﻟﺴ‪‬ﻼﻡ‪ ‬ﻓَﺪ‪‬ﻛﺎً ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﺷَﻬﺎﺩ‪‬ﺗ‪‬ﻚ ﻭ‪ ‬ﺷَﻬﺎﺩ‪‬ﺓِ ﺍﻟﺴ‪‬ﻴ‪‬ﺪ‪‬ﻳ‪‬ﻦِ ﺳ‪‬ﻼﻟَﺘ‪‬ﻚ‪ ‬ﻭ‪ ‬ﻋ‪‬ﺘْﺮَﺓِ ﺍﻟْﻤ‪‬ﺼ‪‬ﻄَﻔﻰ ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪‬‬ ‫ﻋ‪‬ﻠَﻴ‪‬ﻜُﻢ‪ ،‬ﻭ‪‬ﻗَﺪ‪ ‬ﺃَﻋ‪‬ﻠَﻰ ﺍﻟﻠﱠﻪ‪ ‬ﺗَﻌﺎﻟﻰ ﻋ‪‬ﻠَﻰ ﺍﻟْﺎُﻣ‪‬ﺔِ ﺩ‪‬ﺭ‪‬ﺟ‪‬ﺘَﻜُﻢ‪ ‬ﻭ‪ ‬ﺭ‪‬ﻓَﻊ‪ ‬ﻣ‪‬ﻨْﺰِﻟَﺘَﻜُﻢ‪ ‬ﻭ‪ ‬ﺷَﺮﱠﻑ‪ ‬ﻋ‪‬ﻠَﻰ ﺍﻟْﻌﺎﻟَﻤﻴﻦَ ﻓَﺄَﺫْﻫ‪‬ﺐ‪ ‬ﻋ‪‬ﻨْﻜُﻢ‪ ‬ﺍﻟﺮﱢﺟ‪‬ﺲ‪ ‬ﻭ‪ ‬ﻃَﻬ‪‬ﺮَﻛُﻢ‪ ‬ﺗَﻄْﻬﻴﺮﺍً‪.‬‬ ‫ﻣﺴﺌﻠﻪ ﻋﺠﻴﺐ ﺗﺮ ﻭ ﻣﺼﻴﺒﺖ ﺳﻮﺯﻧﺎﻙ ﺗﺮ ﺑﻌﺪ ﺍﺯ ﺍﻧﻜﺎﺭ ﺣﻖ ﺗﻮ‪ ،‬ﻏﺼﺐ ﻓﺪﻙ ﺍﺯ ﺻﺪﻳﻘﻪ ﻯ ﻃﺎﻫﺮﻩ ﺳﻴﺪﺓﺍﻟﻨﺴﺎء ﺣﻀﺮﺕ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺭﺩ‬ ‫ﺷﻬﺎﺩﺕ ﺗﻮ ﻭ ﺩﻭ ﺁﻗﺎ ﺍﺯ ﻧﺴﻞ ﻭ ﻋﺘﺮﺕ ﺗﻮ )ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ( ﺍﺳﺖ ﻛﻪ ﺻﻠﻮﺍﺕ ﺧﺪﺍ ﺑﺮ ﺷﻤﺎ ﺑﺎﺩ‪ .‬ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻰ ﺑﻮﺩ ﻛﻪ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺗﻌﺎﻟﻰ ﺩﺭﺟﻪ ﻯ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺍﻣﺖ ﺗﻔﻮ‪‬ﻕ ﺩﺍﺩﻩ ﻭ ﻣﻨﺰﻟﺖ ﺷﻤﺎ ﺭﺍ ﺑﻠﻨﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻓﻀﻞ ﺷﻤﺎ ﺭﺍ ﺭﻭﺷﻦ ﻛﺮﺩﻩ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﻋﺎﻟﻤﻴﻦ ﺷﺮﺍﻓﺖ‬ ‫ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ .5‬ﺩﺭ ﺯﻳﺎﺭﺕ ﺟﺎﻣﻌﻪ ﻯ ﺍﺋﻤﺔ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﭼﻨﻴﻦ ﻣﻰ ﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫ﻓَﻠَﻤ‪‬ﺎ ﻣ‪‬ﻀَﻰ ﺍﻟْﻤ‪‬ﺼ‪‬ﻄَﻔﻰ ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠَﻴ‪‬ﻪ‪ ‬ﻭ‪ ‬ﺁﻟ‪‬ﻪ‪ ‬ﺟ‪‬ﺮَﺣ‪‬ﻮﺍ ﻛَﺒِﺪ‪ ‬ﺧَﻴ‪‬ﺮِ ﺍﻟْﻮ‪‬ﺭﻯ ﻓﻰ ﻇُﻠْﻢِ ﺍﺑ‪‬ﻨَﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﺍﺿْﻄ‪‬ﻬﺎﺩ‪ ‬ﺣ‪‬ﺒﻴﺒ‪‬ﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﺍﻫ‪‬ﺘ‪‬ﻀﺎﻡِ ﻋ‪‬ﺰﻳﺰَﺗ‪‬ﻪ‪ ،‬ﺑ‪‬ﻀْﻌ‪‬ﺔِ ﻟَﺤ‪‬ﻤ‪‬ﻪ‪ ‬ﻭ‪ ‬ﻓ‪‬ﻠْﺰَﺓِ ﻛَﺒِﺪ‪‬ﻩ‪.‬‬ ‫ﻭ ﻗﺘﻰ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ‪ ،‬ﺑﺎ ﻇﻠﻢ ﺑﻪ ﺩﺧﺘﺮﺵ ﻭ ﺩﺭ ﺗﻨﮕﻨﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﺣﺒﻴﺒﻪ ﻯ ﺍﻭ ﻭ ﺑﻪ ﺯﻭﺭ ﮔﺮﻓﺘﻦ ﺣﻖ ﺍﻭ‪ ،‬ﺟﮕﺮ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺭﺍ ﻣﺠﺮﻭﺡ ﻛﺮﺩﻧﺪ‪ .‬ﻓﺎﻃﻤﻪ ﺍﻯ ﻛﻪ ﭘﺎﺭﻩ ﻯ ﺗﻦ ﭘﻴﺎﻣﺒﺮ ﻭ ﺟﮕﺮ ﮔﻮﺷﻪ ﻯ ﺍﻭ ﺑﻮﺩ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﭼﻨﺪ ﻧﻤﻮﻧﻪ ﺑﻮﺩ ﻭ ﻧﻈﺎﻳﺮ ﺩﻳﮕﺮ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﺩﺭ ﺍﺩﻋﻴﻪ ﺯﻳﺎﺭﺍﺕ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬

‫ﺩﺍﺩﺧﻮﺍﻫﻰ ﻓﺎﻃﻤﻪ ﺩﺭﺑﺎﺭﻩ ﻯ ﻓﺪﻙ ﺩﺭ ﻗﻴﺎﻣﺖ‬ ‫ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺎ ﺩﺍﺩﮔﺎﻫﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺗﺸﻜﻴﻞ ﺩﺍﺩ ﻏﺎﺻﺒﻴﻦ ﺭﺍ ﭘﺲ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺑﻪ ﻣﺤﺎﻛﻤﻪ ﻛﺸﻴﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ‬ ‫ﺑﺤﺎﻝ ﺧﻮﺩ ﺭﻫﺎ ﻧﻜﺮﺩ ﺗﺎ ﺻﻔﺤﺎﺕ ﺗﺎﺭﻳﺦ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﺭﻗﻢ ﺑﺰﻧﻨﺪ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻣﺤﺾ ﺷﻨﻴﺪﻥ ﺧﺒﺮ ﻏﺼﺐ ﻓﺪﻙ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺍﻭﻟﻴﻦ‬ ‫ﻧﺎﺟﻮﺍﻧﻤﺮﺩﻯ ﻭ ﺑﺪﺗﺮﻳﻦ ﻫﺘﻚ ﺣﺮﻣﺖ ﺍﺳﺖ‪ .‬ﻗﺎﺗﻠﻬﻢ ﺍﻟﻠﱠﻪ‪] !...‬ﺍﻟﻤﺜﺎﻟﺐ )ﺍﺑﻦ ﺷﻬﺮ ﺁﺷﻮﺏ( ﺧﻄﻰ‪ :‬ﺹ ‪[.226‬ﺍﮔﺮ ﻓﺪﻙ ﺭﻓﺖ ﻭ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ‬ ‫ﺷﻬﻴﺪ ﺷﺪ ﻭﻟﻰ ﺗﺎ ﺁﺧﺮ ﺭﻭﺯﮔﺎﺭ ﺍﻳﻦ ﺻﻔﺤﻪ ﻯ ﺩﺭﺧﺸﻨﺪﻩ ﺍﺯ ﺣﻖ ﻭ ﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﺗﺸﻴﻊ ﻭ ﺑﻨﺎﻡ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺎﻧﺪ‪.‬‬ ‫ﻣﺤﺎﻛﻤﻪ ﻯ ﺍﺻﻠﻰ ﺑﺎﻗﻰ ﻣﻰ ﻣﺎﻧﺪ ﻛﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭ ﺩﺭ ﺩﻳﺪﮔﺎﻩ ﺧﻼﻳﻖ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺑﺮ ﭘﺎ ﺷﻮﺩ ﺗﺎ ﺩﺷﻤﻦ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ ﻭ ﺑﻪ ﺳﺰﺍﻯ ﺟﻨﺎﻳﺖ ﻋﻈﻴﻤﻰ ﻛﻪ ﻣﺮﺗﻜﺐ ﺷﺪﻩ ﺑﺮﺳﺪ‪ .‬ﻫﻨﻮﺯ ﺣﺮﻓﻬﺎﻯ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺑﺮﺍﻯ ﺁﻥ ﺩﺍﺩﮔﺎﻩ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪،‬‬ ‫ﺗﺎ ﻣﺮﺩﻡ ﻋﺎﻟﻢ ﻣﻔﻬﻮﻡ ﻏﺼﺐ ﻭ ﺣﻖ ﻛﺸﻰ ﺭﺍ ﺩﺭ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺻﻮﺭﺕ ﺁﻥ ﺑﺒﻴﻨﻨﺪ‪ ،‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺧﻮﺩ ﻓﺎﻃﻤﻪ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻓﺮﻣﻮﺩ‪» :‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻓﺪﻙ ﺭﺍ‬ ‫ﻧﻤﻰ ﺩﻫﻰ‪ ،‬ﺍﻳﻦ ﻣﺮﻛﺐ ﺯﻳﻦ ﻭ ﺍﻓﺴﺎﺭ ﺷﺪﻩ ﻭ ﺁﻣﺎﺩﻩ ﺭﺍ ﺑﺮﺩﺍﺭ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭﺑﺎﻝ ﺁﻥ ﮔﺮﻳﺒﺎﻧﺖ ﺭﺍ ﺑﮕﻴﺮﺩ‪.«...‬‬

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‫ﭘﻴﺎﻣﺒﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪» :‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻛﻪ ﻣﻰ ﺷﻮﺩ ﺩﺧﺘﺮﻡ ﻓﺎﻃﻤﻪ ﺳﻮﺍﺭ ﺑﺮ ﺷﺘﺮﻯ ﻣﺨﺼﻮﺹ ﺑﻪ ﻣﺤﺸﺮ ﻣﻰ ﺁﻳﺪ‪ ...‬ﺍﻭ ﻣﻰ ﺁﻳﺪ ﺗﺎ‬ ‫ﻣﺤﺎﺫﻯ ﻋﺮﺵ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﻛﺐ ﺑﺮ ﺯﻣﻴﻦ ﻣﻰ ﺍﻓﻜﻨﺪ ﻭ ﻋﺮﺿﻪ ﻣﻰ ﺩﺍﺭﺩ‪» :‬ﺧﺪﺍﻯ ﻣﻦ ﻭ ﺳﻴﺪ ﻣﻦ‪ ،‬ﺑﻴﻦ ﻣﻦ ﻭ‬ ‫ﺁﻧﺎﻧﻜﻪ ﺑﻪ ﻣﻦ ﻇﻠﻢ ﻛﺮﺩﻩ ﺍﻧﺪ ﺣﻜﻢ ﻓﺮﻣﺎ‪.«...‬‬ ‫ﺧﻄﺎﺏ ﺍﺯ ﺳﻮﻯ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﺁﻳﺪ‪» :‬ﺍﻯ ﺣﺒﻴﺒﻪ ﻯ ﻣﻦ ﻭ ﺩﺧﺘﺮ ﺣﺒﻴﺐ ﻣﻦ‪ ،‬ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ ﺗﺎ ﺣﺎﺟﺖ ﺗﻮ ﺭﺍ ﺑﺪﻫﻢ‪ ...‬ﻗﺴﻢ ﺑﻪ ﻋﺰﺕ ﻭ ﺟﻼﻟﻢ ﻇﻠﻢ‬ ‫ﻫﻴﭻ ﻇﺎﻟﻤﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﺯ ﺩﺍﺩﮔﺎﻩ ﻋﺪﻝ ﻣﻦ ﺑﮕﺬﺭﺩ«‪ ] .‬ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ :‬ﺝ ‪ 43‬ﺹ ‪ 219‬ﺡ ‪[.1‬ﺍﻳﻨﻬﺎ ﺻﻔﺤﺎﺗﻰ ﺍﺯ ﭘﺮﻭﻧﺪﻩ ﻯ ﻣﻔﺘﻮﺡ ﻓﺪﻙ ﺑﻮﺩ ﻛﻪ‬ ‫ﺟﻬﺎﺕ ﻣﺨﺘﻠﻒ ﺁﻥ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩ‪ .‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﺍﻳﻦ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﻪ ﻯ ﻛﻮﭼﻚ ﻧﻴﺰ ﺩﺭ ﺩﻓﺘﺮ ﻓﺪﻙ ﺛﺒﺖ ﺷﻮﺩ ﻭ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﻣﺎ ﺭﺍ ﺑﻌﻨﻮﺍﻥ‬ ‫ﻛﻮﭼﻜﺘﺮﻳﻦ ﺧﺪﻣﺘﮕﺰﺍﺭﺍﻧﺶ ﺑﭙﺬﻳﺮﺩ ﻭ ﻫﻨﮕﺎﻡ ﮔﺸﻮﺩﻥ ﺍﻳﻦ ﭘﺮﻭﻧﺪﻩ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ‪ ،‬ﻧﺎﻡ ﻣﺎ ﻧﻴﺰ ﺩﺭ ﺯﻣﺮﻩ ﻯ ﻣﺪﺍﻓﻌﺎﻥ ﻓﺪﻙ ﻭ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻓﺎﻃﻤﻪ‬ ‫ﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

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