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א‬
‫‪٣٩٣‬‬ ‫אא
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‫)‪∩⊇⊆∪ tÏ9¨ρF{$# 玍ÏÜ≈y™r& tΑ$s% $uΖçF≈tƒ#u ϵø‹n=tã 4’n?÷Gè? #sŒÎ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻷﺳﺎﻃﲑ‪ :‬ﲨ ‪‬ﻊ ﺍﻹﺳﻄﺎﺭ ﻭﺍﻷُﺳﻄﺎﺭ ﻭﺍﻷُﺳﻄﻮﺭ ﻭﺍﻷُﺳﻄﲑ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻣﺎ ﻳ‪‬ﺴﻄﹶﺮ ﺃﻱ‬
‫ﻳ‪‬ﻜﺘﺐ‪ ،‬ﻭﺗ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺍﳊﺪﻳﺚ ﻻ ﻧﻈﺎ ‪‬ﻡ ﻟﻪ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻷﺳﻄﻮﺭﺓ ﻫﻲ ﻣﺎ ﻳﺴﻤﻰ )‪ (STORY‬ﺑﺎﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻘﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺇﱃ ﺍﻟﻠﻐﺔ‬
‫ﺍﻷﺳﺒﺎﻧﻴﺔ ﻭﻣﻨﻬﺎ ﺇﱃ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ .‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ِﺇﺫﹶﺍ ‪‬ﺗ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ‬
‫ﲔ ﻳﻌﲏ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻣﻌﺎﱐ ﺍﻷﺳﺎﻃﲑ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺘﺪﻳﻦ ﺍﻵﲦﲔ ﻳﻘﻮﻟﻮﻥ ﻋﻦ‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟ ‪‬‬
‫ﺍﻵﻳﺎﺕ ﺍﳌﺘﻠﻮ‪‬ﺓ ﻋﻠﻴﻬﻢ ﺇ‪‬ﺎ ﺃﻗﻮﺍﻝ ﻛﹸﺘﺒﺖ ﻭﻧ‪‬ﻘﻠﺖ ﻋﻦ ﺍﻷﻭﻟﲔ‪ ،‬ﺃﻭ ﺃ‪‬ﺎ ﻛﻼﻡ ﻋﻦ ﺍﻷﻭﻟﲔ‬
‫ﻻ ﻧﻈﺎﻡ ﻓﻴﻪ ﻭﻻ ﺭﺑﻂ‪ ،‬ﺃﻭ ﺃ‪‬ﺎ ﻗﺼﺺ ﺍﻷﻭﻟﲔ‪.‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻟﻘﺪ ﺗﻜﺮﺭﺕ ‪‬ﻤﺔ )ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ( ﰲ ﺗﺴﻌﺔ ﺃﻣﺎﻛﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻭﻻﹰ‪ ،‬ﰒ ﻗﺎﻝ ﻋﻦ ﺍﻟﻜﻔﺎﺭ  ‪‬ﺣﺘ‪‬ﻰ‬
‫ﲔ)ﺍﻵﻳﺔ‪.(٢٦:‬‬ ‫ﻚ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬ ‫ِﺇﺫﹶﺍ ﺟ‪‬ﺎﺀُﻭ ‪‬ﻙ ‪‬ﻳﺠ‪‬ﺎ ِﺩﻟﹸﻮ‪‬ﻧ ‪‬‬
‫ﺛﺎﻧﻴﺎ‪  :‬ﻭِﺇﺫﹶﺍ ‪‬ﺗ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ﹶﻟ ‪‬ﻮ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ﹶﻟ ﹸﻘ ﹾﻠﻨ‪‬ﺎ ِﻣﹾﺜ ﹶﻞ ‪‬ﻫﺬﹶﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ‬
‫ﲔ)ﺍﻷﻧﻔﺎﻝ‪(٣٢ :‬‬ ‫ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﲔ ‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ  ‪‬ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎﺫﹶﺍ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻀﻠﱡﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻋ ﹾﻠ ٍﻢ ﺃﹶﻻ ﺳ‪‬ﺎ َﺀ ﻣ‪‬ﺎ‬‫ﺤ ِﻤﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﺯ‪‬ﺍ ِﺭ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ِﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻳ ِﺰﺭ‪‬ﻭ ﹶﻥ)ﺍﻟﻨﺤﻞ‪(٢٦-٢٥:‬‬
‫ﺤ ‪‬ﻦ ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃِﺋﺬﹶﺍ ِﻣ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭ ِﻋﻈﹶﺎﻣ‪‬ﺎ ﹶﺃِﺋﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ‪‬ﺒﻌ‪‬ﻮﺛﹸﻮ ﹶﻥ  ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻭ ِﻋ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭﻟِﲔ)ﺍﳌﺆﻣﻨﻮﻥ‪(٨٤-٨٣:‬‬
‫ﻚ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﻭﹶﺃﻋ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ﹶﻓ ﹶﻘ ‪‬ﺪ‬
‫ﺧﺎﻣﺴﺎ‪  :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ِﺇ ﹾﻓ ‪‬‬
‫ﲔ ﺍ ﹾﻛ‪‬ﺘ‪‬ﺘ‪‬ﺒﻬ‪‬ﺎ ﹶﻓ ِﻬ ‪‬ﻲ ‪‬ﺗ ‪‬ﻤﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺑ ﹾﻜ ‪‬ﺮ ﹰﺓ‬ ‫ﺟ‪‬ﺎﺀُﻭﺍ ﹸﻇ ﹾﻠﻤ‪‬ﺎ ‪‬ﻭﺯ‪‬ﻭﺭ‪‬ﺍ  ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫‪‬ﻭﹶﺃﺻِﻴﻼ)ﺍﻟﻔﺮﻗﺎﻥ‪(٦-٥:‬‬
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‫‪٣٩٤‬‬ ‫אא
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‫ﺨ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ  ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻭ ِﻋ ‪‬ﺪﻧ‪‬ﺎ‬ ‫ﺳﺎﺩﺳﺎ‪  :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﺃِﺋﺬﹶﺍ ﹸﻛﻨ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺍﺑ‪‬ﺎ ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ﹶﺃِﺋﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﲔ)ﺍﻟﻨﻤﻞ‪(٦٩-٦٨:‬‬ ‫ﺤ ‪‬ﻦ ﻭ‪‬ﺁﺑ‪‬ﺎﺅ‪‬ﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬ ‫‪‬ﻫﺬﹶﺍ ‪‬ﻧ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻭ ﹸﻥ ِﻣ ‪‬ﻦ‬ ‫ﺝ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ِ‬ ‫ﻑ ﹶﻟ ﹸﻜﻤ‪‬ﺎ ﹶﺃ‪‬ﺗ ِﻌﺪ‪‬ﺍِﻧﻨِﻲ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬‫ﺳﺎﺑﻌﺎ‪ :‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ ِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ﹸﺃ ‪‬‬
‫ﻚ ﺁ ِﻣ ‪‬ﻦ ِﺇ ﱠﻥ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﻖ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ‬ ‫ﺴ‪‬ﺘﻐِﻴﺜﹶﺎ ِﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﹶﻠ ‪‬‬
‫ﹶﻗ‪‬ﺒﻠِﻲ ‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﲔ)ﺍﻷﺣﻘﺎﻑ‪(١٨:‬‬ ‫ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺨ ‪‬ﺮﻃﹸﻮ ِﻡ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﲔ  ‪‬ﺳ‪‬ﻨ ِ‬ ‫ﺛﺎﻣﻨﺎ‪ِ :‬ﺇﺫﹶﺍ ‪‬ﺗ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫)ﺍﻟﻘﻠﻢ‪(١٧-١٦:‬‬
‫ﺏ ِﺑ ِﻪ ﺇِﻻ ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ٍﺪ ﹶﺃﺛِﻴ ٍﻢ  ِﺇﺫﹶﺍ‬‫ﻭﺃﺧﲑﺍ ﻗﺎﻝ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﻴﺪ ﺍﻟﺘﻔﺴﲑ‪  :‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ﹶﻜ ﱢﺬ ‪‬‬
‫ﲔ‪.‬‬ ‫ﺗ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﲔ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺟﺎﺀﺕ ﰲ‬ ‫ﻭﺑﺎﻟﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﳒﺪ ﺃﻥ ﺁﻳﺔ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻣﻌﺮﺽ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ..‬ﺃﻱ ﻋﻨﺪﻣﺎ ﺗﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻧﺒﻮﺀﺍﺕ ﺍﻟﺼﺤﻒ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻵﻳﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﺃﺗﻰ ‪‬ﺎ ﳏﻤﺪ  ﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺇﻻ ﺃﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﺍﻟﱵ ﺗﻌﺎﺩ ﺃﻣﺎﻣﻨﺎ‪ .‬ﻛﺄ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻧﺒﻮﺀﺍﺕ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻋﺒﺎﺭﺍﺕ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻘﺪﳝﺔ ﺗﻌﺮﺽ ﻋﻠﻴﻨﺎ ﺧﺪﺍﻋ‪‬ﺎ ﻟﺘﺤﻘﻴﻖ ﻏﺮﺽ ﻣﻌﲔ‪ ،‬ﻓﻴﻘﺎﻝ ﻟﻨﺎ ﻣﺜﻼ‪ :‬ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺎ ﻗﺎﻝ‬
‫ﻣﻮﺳﻰ ﻟﻔﺮﻋﻮﻥ‪ ،‬ﰒ ﻓﻜﺮ‪‬ﻭﺍ ﰲ ﻣﺼﲑ ﻓﺮﻋﻮﻥ؛ ﻓﲑﻳﺪ ﳏﻤﺪﺍ ﺃﻥ ﳜﻮﻓﻨﺎ ﺑﺄﻥ ﻓﺮﻋﻮﻥ‬
‫ﺣﺎﺭﺏ ﻣﻮﺳﻰ ﻓﻬﻠﻚ‪ ،‬ﻭﻟﻮ ﺣﺎﺭﺑﺘﻤﻮﱐ ﻫﻠﻜﺘﻢ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺷﺘﺎﻥ ﺑﲔ ﻣﻮﺳﻰ ﻭﺑﲔ‬
‫ﻼ ﻭﻳﻘﺎﻝ ﻟﻨﺎ‪ :‬ﺃﻻ ﺗﺮﻭﻥ ﺃﻥ ﺃﻋﺪﺍﺀﻩ ﻗﺪ ‪‬ﺩﻣ‪‬ﺮﻭﺍ‪،‬‬ ‫ﳏﻤﺪ‪ .‬ﺃﻭ ﺗ‪‬ﻘﺮﺃ ﻋﻠﻴﻨﺎ ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺜ ﹰ‬
‫ﻭﻛﺬﻟﻚ ﺗﺪﻣﺮﻭﻥ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺷﺘﺎﻥ ﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺑﲔ ﳏﻤﺪ‪.‬‬
‫ﻭﻗﺪ ﺭﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺄ‪‬ﻢ ﺳﻴﻘﻮﻟﻮﻥ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻴﺘﻨﺎ ﱂ ﻧﻌﺎﺭﺽ ﳏﻤﺪ‪‬ﺍ‬
‫ﺕ ﻣﺮﺍﺭ‪‬ﺍ ﻗﺼﺔ ﺃﺑﻨﺎﺀ ﺻﻨﺎﺩﻳﺪ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ‬ ‫‪ .‬ﻭﻣﺜﺎﻟﻪ ﻣﺎ ﻭﻗﻊ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ‪ .‬ﻟﻘﺪ ﺫﻛﺮ ‪‬‬
‫ﺣﻀﺮﻭﺍ ﳎﻠﺲ ﻋﻤﺮ ﰲ ﻋﻬﺪﻩ‪ .‬ﻓﺒﻴﻨﻤﺎ ﻫﻢ ﰲ ﺫﻟﻚ ﺃﺧﺬ ﺻﺤﺎﺑﺔ ﺍﻟﺮﺳﻮﻝ  ﳛﻀﺮﻭﻥ‬
‫ﳎﻠﺴﻪ ﻭﺍﺣﺪ‪‬ﺍ ﺗﻠﻮ ﺍﻵﺧﺮ ﻭﻛﺎﻧﻮﺍ ﰲ ﺍﳌﺎﺿﻲ ﻋﺒﻴﺪﺍ ﳍﻢ ﺃﻭ ﻵﺑﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﺨﺮﻭ‪‬ﻢ‬
‫ﰲ ﺃﻧﻮﺍﻉ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺎﻗﺔ‪ .‬ﻭﻛﻠﻤﺎ ﺟﺎﺀ ﺻﺤﺎﰊ ﻃﻠﺐ ﻋﻤ ‪‬ﺮ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺮﺅﺳﺎﺀ ﺇﻓﺴﺎﺡ‬
‫ﺍ‪‬ﺎﻝ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﺰﺍﻟﻮﺍ ﻳﺘﺄﺧﺮﻭﻥ ﰲ ﺍ‪‬ﻠﺲ ﰲ ﻛﻞ ﻣﺮﺓ ﺣﱴ ﻭﺻﻠﻮﺍ ﺇﱃ ﻣﻜﺎﻥ ﺍﻷﺣﺬﻳﺔ‪ ،‬ﰒ‬
‫ﺧﺮﺟﻮﺍ ﻣﻦ ﺍ‪‬ﻠﺲ ﺳﺎﺧﻄﲔ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ :‬ﻳﺎ ﳍﺎ ﻣﻦ ﺇﻫﺎﻧﺔ ﻟﻘﻴﻨﺎﻫﺎ ﺍﻟﻴﻮﻡ‪ .‬ﻓﻘﺎﻝ‬
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‫ﺃﺣﺪ ﻫﺆﻻﺀ ﺍﻟﻔﺘﻴﺔ ﻭﻛﺎﻥ ﺃﻛﺜﺮﻫﻢ ﺫﻛﺎﺀ‪ :‬ﻫﻞ ﻓﻜﹼﺮﰎ ﰲ ﺳﺒﺐ ﻫﺬﻩ ﺍﻹﻫﺎﻧﺔ؟ ﺇﳕﺎ ﺳﺒﺒﻬﺎ‬
‫ﺁﺑﺎﺅﻧﺎ‪ ،‬ﻓﻠﻮ ﺃ‪‬ﻢ ﱂ ﻳﻌﺎﺭﺿﻮﺍ ﺍﻟﻨﱯ ‪ ،‬ﻭﻟﻮ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﺒﻴﺪ ﱂ ﻳﻀﺤﻮﺍ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﳌﺎ ﻟﻘﻴﻨﺎ ﻫﺬﺍ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻭﻣﺎ ﻧﺎﻝ ﻫﺆﻻﺀ ﻫﺬﺍ ﺍﻟﻌﺰ ﺍﻟﻴﻮﻡ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ‬
‫ﺑﻴﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺇﺫ ﺃﺧﱪ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻜﻴﲔ ﺳﻴﺘﻤﻨﻮﻥ ﻳﻮﻣﺌﺬ‬
‫ﻟﻮ ﱂ ﻳﻌﺎﺭﺿﻮﺍ‪ ،‬ﻭﻟﻜﻦ ﻟﻦ ﻳﻐﲏ ﺃﺳﻔﻬﻢ ﻋﻨﻬﻢ ﺷﻴﺌﺎ‪.‬‬
‫ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﻓﻼ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺑﻞ ﺗﻘﺎﺭﻥ ﺑﲔ ﺍﻟﺘﻌﺎﻟﻴﻢ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﲔ‪ ..‬ﺃﻱ ﻟﻴﺲ‬ ‫ﻗﺎﻝ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ :‬ﹶﻟ ‪‬ﻮ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ﹶﻟ ﹸﻘ ﹾﻠﻨ‪‬ﺎ ِﻣﹾﺜ ﹶﻞ ‪‬ﻫﺬﹶﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻼ ﻭﺗﻘﻠﻴﺪ‪‬ﺍ ﻟﻠﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻟﻮ ﺷﺌﻨﺎ ﻟﻘﻠﻨﺎ ﻣﺜﻠﻪ‪.‬‬ ‫ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻧﻘ ﹰ‬
‫ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻓﻬﻲ ﺃﻳﻀﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻧﻔﺴﻪ ﺃﻱ ﺃﻥ ﳏﻤﺪ‪‬ﺍ ﻳﻘﻠ ‪‬ﺪ‬
‫ﲔ‪ ..‬ﻓﻴﻨﺒﻬﻬﻢ‬ ‫ﺍﻷﻭﻟﲔ‪ ،‬ﺇﺫ ﻭﺭﺩ  ‪‬ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎﺫﹶﺍ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻘﻮﻝ ﻟﻨﻔﺘﺮﺽ ﺃﻥ ﳏﻤﺪﺍ ﻳﻘﻠﺪ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻘﻠﺪ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﻘﻠﹼﺪﻭﻥ‬
‫ﺍﻷﺷﺮﺍﺭ‪ ،‬ﺇﺫ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪﻫﺎ ﺑﺂﻳﺔ ﻗﹶ ‪‬ﺪ ‪‬ﻣ ﹶﻜ ‪‬ﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫‪‬ﺑ‪‬ﻨﻴ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ)ﺍﻟﻨﺤﻞ‪(٢٧:‬؛ ﻓﻜﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﳍﻢ‪ :‬ﻗﻮﻟﻮﺍ ﺇﻥ ﺷﺌﺘﻢ ﺇﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻳﻘﻠﺪ ﻣﻮﺳﻰ ﻭﻳﻘﻠﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻭ ﺃﻱ ﻧﱯ ﺁﺧﺮ‪ ،‬ﻓﻘﻮﻟﻜﻢ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﻘﻠﺪ‬
‫ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻓﻜﺮﰎ ﻓﻴﻤﺎ ﺗﻔﻌﻠﻮﻥ؟ ﺇﳕﺎ ﺗﻔﻌﻠﻮﻥ ﻣﺎ ﻓﻌﻞ ﻓﺮﻋﻮ ﹸﻥ ﻋﺪ ‪‬ﻭ ﻣﻮﺳﻰ ﻭﻣﺎ‬
‫ﻓﻌﻞ ﺃﻋﺪﺍ ُﺀ ﻋﻴﺴﻰ ﻭﺃﻋﺪﺍ ُﺀ ﻧﻮﺡ‪ ،‬ﻭﻗﺪ ﺧﺴﺮ ﻫﺆﻻﺀ ﺍﻷﻭﻟﻮﻥ ﻧﺘﻴﺠﺔ ﻣﻌﺎﺭﺿﺘﻬﻢ‬
‫ﻷﻧﺒﻴﺎﺋﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺘﺨﺴﺮﻭﻥ ﻷﻧﻜﻢ ﺗﻘﻠﺪﻭ‪‬ﻢ‪ .‬ﺃﻣﺎ ﳏﻤﺪ ﻓﻼ ﺷﻚ ﺃﻥ ﻣﺼﲑﻩ‬
‫ﺳﻴﻜﻮﻥ ﻣﺜﻞ ﻣﺼﲑ ﺍﻷﺧﻴﺎﺭ ﺍﳌﻘﺒﻮﻟﲔ ﺍﻷﻭﻟﲔ ﺍﻟﺬﻳﻦ ﺗﺘﻬﻤﻮﻧﻪ ﺑﺘﻘﻠﻴﺪﻫﻢ‪.‬‬
‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺣﻴﺚ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﳝﻜﻨﻜﻢ ﺃﻥ ﺗﺴﻤﻮﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻌﻠﹼﻤﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺗﻘﻠﻴﺪ‪‬ﺍ‬
‫ﻟﻸﻭﻟﲔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ‪ ،‬ﻭﺣﻴﺚ ﺇﻧﻜﻢ ﺗﻌﺎﺭﺿﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﻠﻴﺲ ﻣﺜﻠﻜﻢ ﺇﻻ ﻛﻤﺜﻞ ﺍﻟﻔﺮﻳﺴﻴﲔ ﻭﺍﻟﻜﺘﺒﺔ ﻭﳕﺮﻭﺩ ﻭﺷﺪ‪‬ﺍﺩ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ ﺃﻥ‬
‫ﺍﳌﻘﻠﹼﺪ ﻳﻜﻮﻥ ﻣﻊ ﻣﻦ ﻳﻘﻠﹼﺪﻩ‪ ،‬ﻓﻌﻼ ‪‬ﻡ ﺗﻔﺮﺣﻮﻥ ﺇﺫﹰﺍ؟‬
‫ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻬﻲ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻷﺧﺮﻭﻳﺔ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﺣﻴﺚ‬
‫ﻗﺎﻝ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻟﻠﻨﱯ  ﻛﺎﻥ ﺍﻷﻭﻟﻮﻥ ﺃﻳﻀ‪‬ﺎ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﻘﻢ ﺑﻌﺪ‪،‬‬
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‫ﻓﻜﻴﻒ ﺗﻘﻮﻡ ﺑﻘﻮﻟﻚ ﻫﺬﺍ؟ ﻓﺮ ‪‬ﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ .‬ﻓﻘﻮﻟﻜﻢ ﺇﻥ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﱂ ﺗﻘﻢ ﺑﻌﺪ ﳝﻜﻦ ﺃﻥ ﻳﻔﺴ‪‬ﺮ ﲟﻔﻬﻮﻣﲔ‪ ،‬ﺃﻭ‪‬ﳍﻤﺎ‪ :‬ﺃﻥ ﺍﷲ ﻟﻴﺲ ﻗﺎﺩﺭ‪‬ﺍ ﺃﻥ ﻳﺄﰐ‬
‫ﺑﺎﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ِﻟ ‪‬ﻢ ﱂ ﺗﺄﺕ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻌﺪ؟ ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻲ ﺃﻣﺎﻡ‬
‫ﺃﻋﻴﻨﻜﻢ‪ ،‬ﻭﻻ ﳛﻖ ﻟﻜﻢ ﺑﻌﺪ ﺭﺅﻳﺘﻬﺎ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺃﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻦ ﺗﺄﰐ‪ .‬ﺃﻣﺎ ﺳﺆﺍﻟﻜﻢ ِﻟ ‪‬ﻢ ﱂ‬
‫ﺗﻘﻢ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻌﺪ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃ‪‬ﺎ ﺳﺘﺄﰐ ﰲ ﻣﻴﻌﺎﺩﻫﺎ‪ .‬ﳌﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ ِﻟ ‪‬ﻢ ﱂ ﺗﺄﺕ ﺑﻌﺪ؟‬
‫ﺳﻴﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻳﻀ‪‬ﺎ ﻓﺘﻘﻮﻡ ﰲ ﻭﻗﺘﻬﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺩﻟﻴﻞ ﺃﻳﻀ‪‬ﺎ ﻋﻠﻰ ﺃﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻋ ‪‬ﺪﺍ ﺑﺎﻟﻘﻴﺎﻣﺔ‬
‫ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﻌﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﺼﺒﺢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺬﻛﺮ ﺇﻻ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ‪ .‬ﺻﺤﻴﺢ ﺃﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻋﺪ‪‬ﺍ‬
‫ﺤ ‪‬ﻦ ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ِﺇ ﹾﻥ‬
‫ﺑﺎﻟﻘﻴﺎﻣﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻜﻔﺎﺭ ﻗﺎﻟﻮﺍ ﹶﻟ ﹶﻘ ‪‬ﺪ ﻭ‪ِ ‬ﻋ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﻧ ‪‬‬
‫ﲔ‪ ،‬ﳑﺎ ﻳﻌﲏ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺁﺑﺎﺋﻬﻢ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ‬ ‫‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺃ‪‬ﻢ ﻛﺎﻥ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﱂ ﳜ ﱢﻄﺌﻬﻢ ﻭﱂ ﻳﻘﻞ ﳍﻢ ﺇﻧﻨﺎ ﱂ‬
‫‪‬ﻧ ِﻌﺪ‪‬ﻛﻢ ﺑﺎﻟﻘﻴﺎﻣﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺑﻞ ﺍﻋﺘﺮﻑ‪ ،‬ﻣﻦ ﺟﻬﺔ‪ ،‬ﺑﺼﺤﺔ ﺍﻋﺘﺮﺍﺿﻬﻢ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‬
‫ﻫﻨﺎﻙ ﻭﻋﺪ ﺑﺎﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻨﺪ ﺍﻋﺘﺮﺍﺿﻬﻢ ﻗﺎﺋﻼ ﺇﻥ ﺍﷲ ﺫﻭ ﻗﺪﺭﺓ ﻋﻈﻴﻤﺔ‬
‫ﻭﺳﻴﺤﻘﻖ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺃﻳﻀ‪‬ﺎ ﰲ ﻭﻗﺘﻪ ﺍﳌﻨﺎﺳﺐ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﻓﻬﻲ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺣﻴﺚ ﺍ‪‬ﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ  ﺑﺴﺮﻗﺔ ﺷﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﺮ ‪‬ﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻜﺸﻒ ﻏﻮﺍﻣﺾ‬
‫ﺍﻟﻜﻮﻥ ﻭﻏﻮﺍﻣﺾ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻗﺪ ﺑﲔ ﺃﺳﺮﺍﺭ ﺍﻟﺴﻤﺎﺀ ﻭﺃﺳﺮﺍﺭ ﺍﻷﺭﺽ‪ ،‬ﺃﻱ ﻗﺪ ﻓﺼ‪‬ﻞ‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﻣﻊ ﺍﻟﻌﺒﺎﺩ ﻭﻣﻌﺎﻣﻠﺔ ﺍﻟﻌﺒﺎﺩ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻛﻞ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﺃﺧﱪ ﻛﻴﻒ‬
‫ﻳﺘﺼﺮﻑ ﺫﻭﻭ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺷﱴ ﺍﳌﻮﺍﻗﻒ؛ ﻓﺎﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺗﺒﲔ ﺃﺳﺮﺍﺭ ﻓﻄﺮﺓ‬
‫ﺍﻟﻨﺎﺱ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻋﺮﺑ‪‬ﺎ ﺃﻭ ﻫﻨﻮﺩ‪‬ﺍ ﺃﻭ ﺃﻣﺮﻳﻜﺎﻥ ﺃﻭ ﺃﻭﺭﻭﺑﻴﲔ‪ ،‬ﻭﺍﻟﱵ ﺗﺴ ‪‬ﺪ ﻛﻞ‬
‫ﺣﺎﺟﺔ ﻟﻠﻄﺒﺎﺋﻊ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ ﻭﺗﺒﻴ‪‬ﻦ ﻛﻞ ﻣﺎ ﻳﻌﺎﻣﻞ ﺍﷲ ﺑﻪ ﻋﺒﺎﺩﻩ‪،‬‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺬﻛﻮﺭﺍ ﰲ ﺍﻟﺼﺤﻒ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻡ ﻻ‪ ..‬ﺃﻗﻮﻝ ﻛﻴﻒ ﺗﻌﺘﱪﻭﻥ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﻼ ﻭﺳﺮﻗ ﹰﺔ ﻟﻠﺼﺤﻒ ﺍﻟﺴﺎﺑﻘﺔ؟ ﻭﺃﻳﺔ ﺷﺮﻳﻌﺔ ﺗﺘﺼﻒ ﺑﻜﻞ ﻫﺬﻩ ﺍﳌﺰﺍﻳﺎ؟ ﺇﻥ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﻧﻘ ﹰ‬
‫ﺍﻟﺼﺤﻒ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻧﺖ ﳏﺪﻭﺩﺓ ﺍﳍﺪﻯ ﻭﳐﺘﺼﺔ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﰒ ﻛﺎﻧﺖ ﳐﺘﺼﺔ ﲟﻨﺎﻃﻖ‬
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‫‪٣٩٧‬‬ ‫אא
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‫ﻉ ﺗﻠﻚ ﺍﻟﺼﺤﻒ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬ ‫ﳏﺪﻭﺩﺓ ﻻ ﻟﻠﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻠﻢ ﺗﺮﺍ ِ‬
‫ﻟﻘﺪ ﺍﻫﺘﻤﺖ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺎﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﻓﻘﻂ‪ ،‬ﻭﻗﺪ ﻏﻀ‪‬ﺖ ﺍﻟﻄﺮﻑ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺸﻌﻮﺏ‪،‬‬
‫ﻉ ﺍﻟﻌﺼﻮﺭ ﻛﻠﻬﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻬﻮ ﻟﻸﻣﻢ ﻛﻠﻬﺎ ﻭﻟﻸﺯﻣﻨﺔ ﲨﻴﻌﻬﺎ؛ ﺇﻧﻪ‬ ‫ﻛﻤﺎ ﱂ ﺗﺮﺍ ِ‬
‫ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺍﳍﻨﺪﻭﺱ ﻭﺍﻷﻭﺭﻭﺑﻴﲔ ﻭﺍﻟﺼﻴﻨﻴﲔ ﻭﺍﻟﻴﺎﺑﺎﻧﻴﲔ‬
‫ﻭﻟﻠﻤﺘﺤﻀﺮﻳﻦ ﻭﻏﲑ ﺍﳌﺘﺤﻀﺮﻳﻦ‪ ،‬ﻓﻤﺎ ﻣﻦ ﻗﻮﻡ ﺇﻻ ﻭﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﳍﻢ ﺑﺎﳍﺪﻯ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻫﻨﺎﻟﻚ ﺯﻣﺎﻥ ﳝﻜﻦ ﻓﻴﻪ ﺇﻧﻜﺎﺭ ﺿﺮﻭﺭﺓ ﺍﻟﻘﺮﺁﻥ؛ ﻓﻠﺬﻟﻚ ﻗﺪ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺃﺣﻜﺎﻣ‪‬ﺎ‬
‫ﺟﺎﻣﻌﺔ ﺟﺪ‪‬ﺍ ﺗﻨﺎﺳﺐ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﻄﺒﻊ‪ ،‬ﻭﻫﻲ ﺻﺎﳊﺔ ﻟﻠﻌﻤﻞ ‪‬ﺎ ﰲ ﻛﻞ ﻋﺼﺮ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻓﻜﻴﻒ ﻳﻘﺎﻝ‪ ،‬ﻭﺍﳊﺎﻝ ﻫﺬﻩ‪ ،‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻘﹾﻞ ﻭﺳﺮﻗﺔ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﺎﺑﻘﺔ؟‬
‫ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﻓﻘﺎﻝ ﺍﷲ ﻓﻴﻬﺎ  ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻛﹶ ﹶﻔﺮ‪‬ﻭﺍ ﹶﺃِﺋﺬﹶﺍ ﹸﻛﻨ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺍﺑ‪‬ﺎ ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ﹶﺃِﺋﻨ‪‬ﺎ‬
‫ﺤﻦ‪ ‬ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ‬ ‫ﺨ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ  ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻭ ِﻋ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﻧ ‪‬‬ ‫ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﲔ)ﺍﻵﻳﺘﺎﻥ‪ .(٦٩-٦٨:‬ﻭﻣﻀﻤﻮ‪‬ﺎ ﳝﺎﺛﻞ ﻣﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﰲ ﻗﻮﻝ ﺍﷲ‬ ‫ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ‬ ‫ﺗﻌﺎﱃ ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺃِﺋﺬﹶﺍ ِﻣ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭ ِﻋﻈﹶﺎﻣ‪‬ﺎ ﹶﺃِﺋﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ‪‬ﺒﻌ‪‬ﻮﺛﹸﻮ ﹶﻥ  ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻭ ِﻋ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﲔ)ﺍﻵﻳﺎﺕ‪ ،(٨٤-٨٣:‬ﻭﺍﻟﻔﺮﻕ ﺍﻟﺒﺴﻴﻂ ﻫﻮ ﺃﻥ‬ ‫ﻫ‪‬ﺬﹶﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺽ‬ ‫ﺍﷲ ﱂ ﻳﺮﻓﺾ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻋﺘﺮﺍﺿﻬﻢ ﻛﻠﻴﺔ‪ ،‬ﺑﻞ ﻗﺎﻝ ﻓﻴﻬﺎ ﹸﻗ ﹾﻞ ِﺳﲑ‪‬ﻭﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﲔ)ﺍﻵﻳﺔ‪ .(٧٠:‬ﻓﺎﳉﻮﺍﺏ ﻫﻮ ﻧﻔﺲ ﻣﺎ ﺃﺟﻴﺐ ﺑﻪ‬ ‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﻓﹶﺎ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﰲ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺣﻴﺚ ﺍﻋﺘﱪ ﺍﻋﺘﺮﺍﺿﻬﻢ ﺻﺤﻴﺤﺎ‪ ،‬ﰒ ﺭ ‪‬ﺩ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻭﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻣﺘﻼﺯﻣﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻓﺘﺄﻛﺪﻭﺍ ﺃﻥ ﻗﻴﺎﻣﺔ ﺍﻵﺧﺮﺓ ﺁﺗﻴﺔ‬
‫ﺃﻳﻀﺎ‪.‬‬
‫ﻑ ﹶﻟ ﹸﻜﻤ‪‬ﺎ ﹶﺃ‪‬ﺗ ِﻌﺪ‪‬ﺍِﻧﻨِﻲ ﹶﺃ ﹾﻥ‬ ‫ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﻓﻘﺪ ﻭﺭﺩ ﻓﻴﻬﺎ ﻭ‪‬ﺍﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ ِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ﹸﺃ ‪‬‬
‫ﻚ ﺁ ِﻣ ‪‬ﻦ ِﺇ ﱠﻥ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﻖ‬ ‫ﺴ‪‬ﺘﻐِﻴﺜﹶﺎ ِﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﹶﻠ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻭ ﹸﻥ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﻠِﻲ ‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺝ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ِ‬
‫ﹸﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﲔ)ﺍﻵﻳﺔ‪ .(١٨:‬ﻫﻨﺎ ﺃﻳﻀﺎ ﺃﺧﱪ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﺃﻧﻜﺮﻭﺍ‬ ‫ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﺇِﻻ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺍﻟﻘﻴﺎﻣ ﹶﺔ ﺍﻟﻜﱪﻯ ﻗﺎﺋﻠﲔ‪ :‬ﺇﻥ ﺍﻷﻭﻟﲔ ﺃﻳﻀﺎ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻘﻴﺎﻣﺔ ﺁﺗﻴﺔ‪ ،‬ﻭﺃﻧﺖ ﺃﻳﻀ‪‬ﺎ‬
‫ﺗﻘﻮﻝ ﻣﺜﻞ ﻗﻮﳍﻢ‪.‬‬
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‫ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ﻓﻔﻴﻬﺎ ﺫﻛﺮ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻔﺎﺭ ﻟﻠﻨﺒﻮﺀﺍﺕ‪ ،‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﺇﻥ ﳏﻤﺪﺍ )(‬
‫ﳜﻮ‪‬ﻓﻨﺎ ﺑﺬﻛﺮ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﲑﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀﻛﻢ ﺍﻟﻌﺬﺍﺏ ﻓﻠﻦ‬
‫ﺗﻘﻮﻟﻮﺍ ﺃﻧﻪ ﳜﻮ‪‬ﻓﻨﺎ ﺑﺬﻛﺮ ﻗﺼﺺ ﺍﻷﻭﻟﲔ‪ ،‬ﺑﻞ ﺳﺘﻌﻠﻤﻮﻥ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺃﻧﺒﺎﺀ ﺻﺎﺩﻗﺔ‪ .‬ﻓﻤﺎ‬
‫ﺩﺍﻣﺖ ﻫﺬﻩ ﺃﻧﺒﺎﺀ ﺣﻘﻴﻘﻴﺔ ﻓﻜﻴﻒ ﺗﻘﻮﻟﻮﻥ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻘﹾﻞ ﻭﺳﺮﻗﺔ ﻟﻠﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ؟‬
‫ﻋﻨﺪﻣﺎ ﺗ‪‬ﺮﻏﹶﻢ ﺃﻧﻮﻓﻜﻢ ﺑﺎﻟﻌﺎﺭ‪ ،‬ﻭﻳﱰﻝ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺏ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭ‪‬ﺎﻧﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺼﺒﺢ‬
‫ﺍﻹﺳﻼﻡ ﻏﺎﻟﺒ‪‬ﺎ‪ ،‬ﻋﻨﺪﻫﺎ ﺳﺘﻌﻠﻤﻮﻥ ﺃﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ ﻫﻲ ﺃﻡ ﻧﺒﻮﺀﺍﺕ ﺻﺎﺩﻗﺔ‪.‬‬
‫ﺖ ﻫﺬﻩ ﺍﻵﻳ ﹶﺔ ﻗﻴﺪ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﻄﻔﻔﲔ‪ .‬ﻭﺇ‪‬ﺎ ﺗﺘﺤﺪﺙ‬ ‫ﻭﺍﻵﻳﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻗﺪ ﺳﺒﻘ ‪‬‬
‫ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﺒﻌﺚ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﺚ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺣﻴﺚ ﻳﻨﻜﺮ ﻫﺆﻻﺀ‬
‫ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺒﻌﺚ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﺚ ﺍﻟﺒﻌﻴﺪ ﻗﺎﺋﻠﲔ ﺇ‪‬ﺎ ﺣﻜﺎﻳﺎﺕ ﺑﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻷﻭﻟﲔ‬
‫ﺃﻳﻀ‪‬ﺎ ﻗﺪ ﺧﻮ‪‬ﻓﻮﺍ ﻣﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﳜﻮ‪‬ﻑ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﻘﻢ ﺃﻱ ﺷﻲﺀ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺳﺘﺘﺤﻘﻖ‪ ،‬ﻓﻴﻘﻊ ﺍﻟﺒﻌﺚ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﺚ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻛﻤﺎ ﺳﻴﻈﻬﺮ ﺑﻄﻼﻥ ‪‬ﻤﺔ‬
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‫ﺍﻟﺘﻘﻠﻴﺪ؛ ﻷﻥ ﺍﻟﻜﻔﺎﺭ ﺃﻳﻀﺎ ﻣﻘﻠﺪﻭﻥ ﻟﻠﻜﻔﺎﺭ ﺍﻷﻭﻟﲔ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺖ ﺑﲔ ﺃﺣﻮﺍﻝ ﺃﻋﺪﺍﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺃﺣﻮﺍﻝ‬ ‫ﲔ‪ ،‬ﺃﻱ ﻟﻮ ﻗﺎﺭﻧ ‪‬‬‫ﺠ ٍ‬
‫ﺍﹾﻟ ﹸﻔﺠ‪‬ﺎ ِﺭ ﹶﻟﻔِﻲ ِﺳ ‪‬‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﲟﺤﻤﺪ ﻟﻮﺟﺪﺕ‪ ‬ﺑﻴﻨﻬﻤﺎ ﺗﻄﺎﺑﻘﺎ ﺗﺎﻣﺎ ﲝﻴﺚ ﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﺇﳕﺎ‬
‫ﺳﺠﻠﺖ ﺃﺣﻮﺍﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﲟﺤﻤﺪ ؛ ﻓﺈﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﺆﻻﺀ ﺍﻟﻔﺠﺎﺭ ﺗﻮﺟﺪ ﺃﻣﺜﻠﺘﻪ ﺣﺘﻤ‪‬ﺎ‬
‫ﰲ ﻛﺘﺐ ﺍﻷﻭﻟﲔ‪ .‬ﻓﺜﺒﺖ ﺃ‪‬ﻢ ﺃﻳﻀﺎ ﻳﻘﻠﺪﻭﻥ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻘﻠﺪﻭﻥ ﺃﻫﻞ ﺳﺠﲔ‪ ،‬ﺃﻣﺎ‬
‫ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﻓﻬﻮ ﺃﻳﻀ‪‬ﺎ ﻳﻘﻠﺪ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻘﻠﺪ ﺃﻫﻞ ﻋﻠﻴﲔ؛ ﻓﻠﻮ ﻓﻜﺮﻭﺍ ﰲ‬
‫ﺃﻋﻤﺎﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ ﻟﻮﺟﺪﻭﻫﺎ ﲤﺎﺛﻞ ﺃﺣﻮﺍﻝ ﻭﺃﻋﻤﺎﻝ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻧﻮﺡ‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺍﻟﺼﺎﱀ ﻳﻘﻠﺪ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﻟﻄﺎﱀ ﻳﻘﻠﺪ ﺍﻟﻄﺎﱀ؛ ﻭﻣﺎ ﺩﺍﻡ‬
‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻼ ﻗﻴﻤﺔ ﳍﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ‪ .‬ﻭﻛﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻳﻀﺎ ﻟﻴﺲ‬
‫ﺳﻬﻼ‪ ،‬ﻭﺇﻻ ﻛﻴﻒ ﲤﻜﻦ ﳏﻤﺪ ﻣﻦ ﺗﻘﻠﻴﺪ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻧﻮﺡ‪ ،‬ﻭﱂ ﺗﻮﻓﱠﻘﻮﺍ‬
‫ﻟﺘﻘﻠﻴﺪﻫﻢ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺘﻢ ﺗﺘﻬﻤﻮﻧﻪ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻘﻠﺪﻭﻥ ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ؟ ﻓﺘﻘﻠﻴﺪﻛﻢ‬
‫ﻷﻫﻞ ِﺳﺠ‪‬ﲔ ﻭﺗﻘﻠﻴﺪ ﳏﻤﺪ ﻷﻫﻞ ِﻋﹼﻠﻴ‪‬ﲔ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﻀﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﺪﻋﺎﺓ‬
‫ﻟﻠﻄﻌﻦ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﺭﺩ ﺁﺧﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪.‬‬
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‫ﲔ ﰲ ﺛﻼﺙ‬ ‫ﻟﻘﺪ ﺗﺒﲔ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻗﺪ ﺃﺛﺎﺭﻭﺍ ﺍﻋﺘﺮﺍﺽ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻣﻨﺎﺳﺒﺎﺕ‪ :‬ﺇﺣﺪﺍﻫﺎ ﻋﻨﺪ ﺇﻧﻜﺎﺭﻫﻢ ﺍﻟﺒﻌﺚ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺃﻋﲏ ﺃ‪‬ﻢ ﻛﻠﻤﺎ ﹸﺫﻛﱢﺮﻭﺍ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻷﻭﻟﲔ ﺃﻳﻀﺎ ﺧﻮ‪‬ﻓﻮﺍ ﻣﻨﻬﺎ ﻛﺬﺑ‪‬ﺎ ﻭﺯﻭﺭ‪‬ﺍ ﻭﺃﻧﺖ ﺃﻳﻀﺎ ﲣﻮ‪‬ﻓﻨﺎ ﻣﻨﻬﺎ ﻣﺜﻠﻬﻢ؛ ﻟﻘﺪ‬
‫ﺑﻄﻠﺖ ﺃﻗﺎﻭﻳﻞ ﺍﻷﻭﻟﲔ ﻭﺃﻧﺖ ﺃﻳﻀﺎ ﻛﺬﺑﺖ‪ ،‬ﺇﺫ ﱂ ﺗﻘﹸﻢ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻌﺪ‪.‬‬
‫ﲔ ﻫﻲ ﺍﳊﺪﻳﺚ ﻋﻦ‬ ‫ﻭﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺃﺛﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﺭ ﺍﻋﺘﺮﺍﺽ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺍﻟﺒﻌﺚ ﺍﻟﻘﺮﻳﺐ‪ ..‬ﺃﻱ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﻗﻲ ﺍﻹﺳﻼﻡ ﻭﻏﻠﺒﺘﻪ ﻭﻫﻼﻙ ﺍﻟﻜﻔﺮ‪ .‬ﻭﻟﻜﻨﻬﻢ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺮﺓ ﻻ ﻳ‪‬ﻜﺬﱢﺑﻮﻥ ﺍﻷﻭﻟﲔ‪ ،‬ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﻳﺎ ﳏﻤﺪ ﺇﻧﻚ ﺗﻄﺒ‪‬ﻖ ﻋﻠﻴﻚ ﺃﻣﺜﻠﺔ ﺣﻴﺎﺓ‬
‫ﺍﻟﺼﺎﳊﲔ ﺍﻷﻭﻟﲔ ﻟﺘﺨﻮﻳﻒ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻦ ﺃﻣﺮﻙ ﳐﺘﻠﻒ ﻋﻨﻬﻢ‪ ،‬ﺇﺫ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ‬
‫ﻭﺃﻧﺖ ﻛﺬﺍﺏ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬
‫ﻭﻗﻮﳍﻢ ﻫﺬﺍ ﳝﺎﺛﻞ ﻣﺎ ﻳﻘﻮﻝ ﻟﻨﺎ ﻏﲑ ﺍﻷﲪﺪﻳﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﺇﺫ ﻳﻘﻮﻟﻮﻥ ﻟﻨﺎ ﻋﻨﺪ ﺍﻟﻨﻘﺎﺵ‪ :‬ﳌﺎﺫﺍ‬
‫ﺗﺬﻛﺮﻭﻥ ﻋﻴﺴﻰ؟ ﻭﳌﺎﺫﺍ ﺗﺬﻛﺮﻭﻥ ﺃﻣﺜﻠﺔ ﻣﻦ ﺣﻴﺎﺓ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﻋﻨﺪ ﺍﳊﺪﻳﺚ‬
‫ﻋﻦ ﺻﺪﻕ ﻣﺆﺳﺲ ﲨﺎﻋﺘﻜﻢ؟ ﻣﺎ ﻋﻼﻗﺘﻜﻢ ‪‬ﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺼﺎﺩﻗﲔ ﺣﱴ ﺗﺬﻛﺮﻭﺍ‬
‫ﺃﻣﺜﻠﺔ ﻣﻦ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻭﺗﻘﻮﻟﻮﺍ ﻫﻜﺬﺍ ﻗﺎﻝ ﻣﻮﺳﻰ ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﻋﻴﺴﻰ ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﳏﻤﺪ‬
‫؟ ﻓﺎﳌﻌﺎﺭﺿﻮﻥ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ  ﻛﺎﻥ ﻳﺘﺒﻌﻮﻥ ﻧﻔﺲ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻗﺎﺋﻠﲔ‪ :‬ﻛﻴﻒ‬
‫ﲢﺎﻭﻝ ﺗﻄﺒﻴﻖ ﺃﻣﺜﻠﺔ ﺣﻴﺎﺓ ﻫﺆﻻﺀ ﺍﳌﻘﺪﺳﲔ ﺍﻷﻭﻟﲔ ﲣﻮﻳﻔﹰﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﻣﻊ ﺃﻥ ﺃﻣﺮﻙ ﳐﺘﻠﻒ‬
‫ﻋﻨﻬﻢ‪ ،‬ﺇﺫ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﻭﺃﻧﺖ ﻛﺬﺍﺏ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ؟‬
‫ﺃﻣﺎ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻄﻌﻨﻬﻢ ﺑﻘﻮﳍﻢ )ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ( ﻓﻬﻲ ﺃ‪‬ﻢ ﻋﻨﺪﻣﺎ ﺭﺃﻭﺍ ﳑﺎﺛﻠﺔ ﺑﲔ‬
‫ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻭﺷﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﻧﻘﻞ ﻭﺳﺮﻗﺔ ﻣﻦ ﻛﺘﺐ ﺍﻷﻭﻟﲔ‪.‬‬
‫ﻼ ﺣﲔ ﺭﺃﻭﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺣﻜﻤ‪‬ﺎ ﰒ ﻭﺟﺪﻭﺍ ﻣﺜﻠﻪ ﰲ ﻛﺘﺎﺏ ﻣﻮﺳﻰ ﺃﻭ ﻋﻴﺴﻰ ﻗﺎﻟﻮﺍ ﻳﺎ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﳏﻤﺪ ﺇﻧﻚ ﺗﻌﺮﺽ ﻋﻠﻴﻨﺎ ﻣﺎ ﺳﺮﻗﺘ‪‬ﻪ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﻤﺎ ﻓﻀﻠﹸﻚ ﰲ ﺫﻟﻚ؟ ﻭﻫﺬﺍ‬
‫ﻳﻌﲏ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻔﻀﻞ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻭﻓﻀ ِﻞ ﺃﺻﺤﺎ‪‬ﺎ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﻟﻜﻨﻬﻢ‬
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‫ﻛﺎﻧﻮﺍ ﻳﻜﻔﺮﻭﻥ ﺑﺪﻋﻮﻯ ﺍﻟﺮﺳﻮﻝ  ﻗﺎﺋﻠﲔ‪ :‬ﻻ ﻓﻀ ﹶﻞ ﰲ ﺍﻟﻨﻘﻞ ﻭﺍﻟﺴﺮﻗﺔ‪ .‬ﻓﻤﺎ ﺩﻣ ‪‬‬
‫ﺗﻨﻘﻞ ﻟﻨﺎ ﺷﺮﺍﺋﻊ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻓﻜﻴﻒ ﺛﺒﺖ ﺑﺬﻟﻚ ﺃﻧﻚ ﺻﺎﺩﻕ ﰲ ﺩﻋﻮﺍﻙ؟‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﺍﳌﻄﺎﻋﻦ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻗﺪ ﺃﺭﺍﺩ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﺘﻮﺟﻴﻪ ﻫﺬﺍ‬
‫ﲔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻄﻌﻦ ﻏﺎﻳﺔ ﻣﺘﺒﺎﻳﻨﺔ ﰲ ﻛﻞ ﻣﺮﺓ‪ .‬ﻓﺤﻴﻨ‪‬ﺎ ﻳﻌﻨﻮﻥ ﻣﻦ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
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‫ﺣﻜﺎﻳﺎﺕ ﻣﻨﻘﻮﻟﺔ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﺣﻴﻨ‪‬ﺎ ﻳﻌﻨﻮﻥ ‪‬ﺎ ﺃﻥ ﳏﻤﺪ‪‬ﺍ ﻳﺬﻛﺮ ﺃﺣﺪﺍﺙ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ﳏﺎﻭ ﹰﻻ ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﺒﺜﹰﺎ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﻪ‪ ،‬ﻭﺣﻴﻨ‪‬ﺎ ﺛﺎﻟﺜﺎ ﻳﻌﻨﻮﻥ‬
‫ﺑﺄﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ ﺃﻥ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻣﺴﺮﻭﻗﺔ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﺎﺑﻘﲔ‪ ..‬ﺇ‪‬ﺎ ﺷﺮﺍﺋﻊ ﻣﻮﺳﻰ‬
‫ﻭﻋﻴﺴﻰ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﱂ ﻳﻘﺪﻡ ﳏﻤﺪ ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪﺍ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻫﺬﻩ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺗﻄﺎﺑﻖ ﺍﳌﻌﺎﱐ ﺍﻟﺜﻼﺛﺔ ﻟﻸﺳﺎﻃﲑ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻣﻨﻔﺼﻼ‪ ،‬ﻷﻥ ﺍﻻﻋﺘﺮﺍﺽ ﰲ ﺍﻵﻳﺔ ﻗﻴﺪ ﺍﻟﺘﻔﺴﲑ ﺫﻭ ﺛﻼﺙ‬
‫ﺷﻌﺐ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻣﻮ ‪‬ﺟﻬ‪‬ﺎ ﺇﱃ ﺷﺮﺍﺋﻊ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺑﻌﺚ ﺍﻷﻣﺔ‪ ،‬ﻓﺎﻟﺮﺩ‬
‫ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺟﺎﺀ ﻣﻐﻄﻴ‪‬ﺎ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﻌﺚ ﺍﻟﻘﺮﻳﺐ ﺃﻱ ﺑﻌﺚ ﺍﻷﻣﺔ‬
‫ﻓﻘﺪ ﺃﺟﻴﺐ ﻋﻠﻴﻪ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻐﺮﺑﻴﺔ ﺗﻈﻦ ﺃﻥ ﻻ ﺯﻭﺍﻝ ﳍﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺳﻮﻑ ﺗﻨﻬﺎﺭ‬
‫ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻭﺗﺬﻝ ﻭﲣﺰﻯ‪ ،‬ﻭﺳﻴﺄﺧﺬ ﺍﻹﺳﻼﻡ ﻣﻜﺎ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻟﺒﻌﺚ‬
‫ﺑﻌﺪ ﺍﳌﻮﺕ‪ .‬ﻓﺎﻟﺒﻌﺚ ﺍﻷﻭﻝ ﻳ‪‬ﺜﺒِﺖ ﺍﻟﺒﻌﺚ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻭﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ ﻫﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻛﺎﻥ ﺣﻮﻝ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ‪ ..‬ﺃﻱ ﺃﻥ ﺷﺮﺍﺋﻊ‬
‫ﺏ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ِﺭ‬
‫ﺍﻹﺳﻼﻡ ﻧﻘ ﹲﻞ ﻭﺗﻘﻠﻴ ‪‬ﺪ ﻟﻜﺘﺐ ﺍﻷﻭﻟﲔ‪ ،‬ﻓﺄﺟﺎﺏ ﺍﷲ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ  ﹶﻛﻠﱠﺎ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﲔ‪ ..‬ﺃﻱ ﻟﻨﻔﺘﺮﺽ ﺃﻥ ﳏﻤﺪ‪‬ﺍ ﻳﻘﻠﹼﺪ ﺍﻷﻭﻟﲔ‪ ،‬ﻟﻜﻦ ﻣﺎ ﺑﺎﻟﻪ ﻻ ﻳﻘﻠﺪ ﺇﻻ ﻣﻮﺳﻰ‬ ‫ﹶﻟﻔِﻲ ِﻋﱢﻠ‪‬ﻴ ‪‬‬
‫ﻭﻋﻴﺴﻰ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﺄﻳﻀ‪‬ﺎ ﺗﻘﻠﹼﺪﻭﻥ ﻭﻟﻜﻨﻜﻢ ﺗﻘﻠﹼﺪﻭﻥ ﻓﺮﻋﻮﻥ ﻭﺃﻣﺜﺎﻟﻪ؛‬
‫ﻓﻜﻴﻒ ﺗﺮﻣﻮﻥ ﳏﻤﺪﺍ ﺑﺎﻟﻜﺬﺏ؟ ﺇﺫﺍ ﻭﺿﻊ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﻳﺪﻩ ﻭﺿﻌﻬﺎ ﰲ ﻳﺪ‬
‫ﻣﻮﺳﻰ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﻜﻠﻤﺎ ﻭﺿﻌﺘﻢ ﺃﻳﺪﻳﻜﻢ ﻭﺿﻌﺘﻤﻮﻫﺎ ﰲ ﻳﺪ ﻓﺮﻋﻮﻥ‬
‫ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﰒ ﺇﻧﻪ ﻳﻌﻤﻞ ﺑﺸﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﺃﻧﺘﻢ ‪‬ﺮﺑﻮﻥ ﻣﻦ ﺍﺗ‪‬ﺒﺎﻉ ﺗﻌﺎﻟﻴﻤﻬﻢ‬
‫ﻭﺗﺘ‪‬ﺒﻌﻮﻥ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﻓﻜ ﱞﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﻳﻘﻠﺪ ﻣﺎ ﻳﺸﺎ‪‬ﻪ ﻭﳝﺎﺛﻠﻪ‪ .‬ﻟﻮ ﻛﺎﻧﺖ ﺃﻋﻤﺎﻝ ﻛﻼ‬
‫ﺍﻟﻔﺮﻳﻘﲔ ﻛﺄﻋﻤﺎﻝ ﺍﻟ ِﻌﹼﻠﻴ‪‬ﲔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻗﻮﺍﻝ ﺍﻟﻜﻔﺎﺭ ﻛﺄﻗﻮﺍﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺎ ﻫﻲ ﺃﻗﻮﺍﻝ‬
‫ﳏﻤﺪ‪ ،‬ﻻﺷﺘﺒﻪ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﱂ ﻳﻌﺮﻓﻮﺍ ﺃﻱ ﺍﻟﻔﺮﻳﻘﲔ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻷﻥ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ‬
‫ﻳﻘﻮﻝ ﻣﺎ ﻗﺎﻟﻪ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﻳﻔﻌﻞ ﻣﺎ ﻓﻌﻠﻪ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ؛ ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﻴ‪‬ﻦ‬
‫ﻭﺑﺎﺭﺯ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻷﻥ ﺃﻗﻮﺍﻝ ﳏﻤﺪ ﻭﺃﻋﻤﺎﻟﻪ ﲤﺎﺛﻞ ﺃﻗﻮﺍﻝ ﻣﻮﺳﻰ ﻭﺃﻋﻤﺎﻟﻪ‪ ،‬ﰲ ﺣﲔ‬
‫ﺃﻥ ﺃﻗﻮﺍﻟﻜﻢ ﻭﺃﻋﻤﺎﻟﻜﻢ ﺗﺸﺒﻪ ﺃﻋﻤﺎﻝ ﻓﺮﻋﻮﻥ ﻭﺃﻗﻮﺍﻟﻪ‪ .‬ﺇﻧﻪ  ﻳﺘﺒﻊ ﺧﻄﻮﺍﺕ ﺍﻷﺑﺮﺍﺭ‪،‬‬
‫ﻭﺃﻧﺘﻢ ﺗﺘﺒﻌﻮﻥ ﺧﻄﻮﺍﺕ ﺍﻟﻔﺠﺎﺭ‪ ،‬ﻭﺗﺪ‪‬ﻋﻮﻥ ﺇﱃ ﻣﺎ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺗﻌﺎﻟﻴﻢ ﺃﻧﺒﻴﺎﺋﻜﻢ ﺃﻳﻀﺎ‪،‬‬
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‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ  ﻳﺘﺒﻊ ﺧﻄﻮﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﺘﺒﻌﻮﻥ ﺧﻄﻮﺍﺕ‬
‫ﺃﻋﺪﺍﺋﻬﻢ‪ .‬ﻓﺴﻘﻂ ﺍ‪‬ﺎﻡ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻠﻴ ﹰﺔ‪ .‬ﺇﻧﻪ ﻟﻴﺲ ﺗﻘﻠﻴﺪﺍ‪ ،‬ﺇﳕﺎ ﻫﻲ ﻣﺸﺎ‪‬ﺔ‪ ،‬ﰒ ﻫﻲ ﻣﺸﺎ‪‬ﺔ‬
‫ﺑﻌﻠﻴﲔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺸﺎ‪‬ﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺪﻗﻪ‪.‬‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ ﺃﻥ ﻛﻔﺎﺭ ﻣﻜﺔ ﻃﻌﻨﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻘﻮﳍﻢ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ‬
‫ﲔ‪ ،‬ﻭﺍﻵﻥ ﻭﺑﻌﺪ ﻣﺮﻭﺭ ‪ ١٣‬ﻗﺮﻧ‪‬ﺎ ﻗﺪ ﺭﻣﻰ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻧﺒﻴﻨﺎ ﳏﻤﺪﺍ  ﺑﺎﻟﺘﻬﻤﺔ‬ ‫ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺴﺪِﻝ )‪ (C. Tisdall‬ﻛﺘﺎﺑ‪‬ﺎ ﺑﻌﻨﻮﺍﻥ "ﻣﺄﺧﺬ ﺍﻟﻘﺮﺁﻥ" ﺃﺛﺒﺖ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﺣﱴ ﺃﻟﹼﻒ ﺍﻟﻘﺴﻴﺲ ِﺗ ‪‬‬
‫ﻓﻴﻪ ‪-‬ﺯﻋﻤﻪ‪ -‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻘﻞ ﻭﺳﺮﻗﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ )ﻳﻨﺎﺑﻴﻊ ﺍﻹﺳﻼﻡ(‪ .‬ﻭﺣﻴﺚ ﺇﻥ‬
‫ﺳﻮﺭﺓ ﺍﳌﻄﻔﻔﲔ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺸﻌﻮﺏ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻓﻨﺠﺪ ﻫﻨﺎ ﺗﺸﺎ‪‬ﺎ ﺑﲔ‬
‫ﺍﻷﻭﺭﻭﺑﻴﲔ ﻭﻛﻔﺎﺭ ﻣﻜﺔ‪ ،‬ﺣﻴﺚ ﺭﺩﺩﻭﺍ ﻧﻔﺲ ﺍﻟﻄﻌﻦ ﺍﻟﺬﻱ ﻭﺟ‪‬ﻬﻪ ﻛﻔﺎﺭ ﻣﻜﺔ ﺇﱃ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺃﻟﻔﻮﺍ ﻛﺘﺒ‪‬ﺎ ﺭﺩﺩﻭﺍ ﻓﻴﻬﺎ ﻧﻔﺲ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺬﻱ ﺃﺛﺎﺭﺗﻪ ﻗﺮﻳﺶ‪ .‬ﻭﻛﺄﻥ‬
‫ﲔ ﻳﺘﻀﻤﻦ ﻧﺒﺄ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇﺫﹶﺍ ﺗ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺳﻴﺘﻬﻤﻮﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺮﺁﻥ ﺑﻨﻔﺲ ﺍﻟﺘﻬﻤﺔ ﺇﺑﺎ ﹶﻥ ﻏﻠﺒﺘﻬﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﻛﻤﺎ ﻗﻠﺖ ﻓﻘﺪ‬
‫ﻧﻮﻗﺶ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺑﻮﺟﻪ ﺧﺎﺹ ﰲ ﻛﺘﺎﺏ )ﻣﺄﺧﺬ ﺍﻟﻘﺮﺁﻥ(‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﻟﻜﺘﺐ‬
‫ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻧﺸﺮﻫﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻭﺭﻣﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻨﻔﺲ ﺍﻟﺘﻬﻤﺔ‪.‬‬
‫ﲔ ﻳﻌﲏ ﺃﻧﻪ ﺣﲔ‬ ‫ﺑﺎﺧﺘﺼﺎﺭ ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇﺫﹶﺍ ﺗ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳ‪‬ﺎ ِﻃ ‪‬ﲑ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻳ‪‬ﻌﺮ‪‬ﺽ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻜﺬﺑﲔ ﺑﺎﻟﺪﻳﻦ ﻓﺈ‪‬ﻢ ﺳﻴﻘﻮﻟﻮﻥ ﻣﺎ ﻗﻴﻤﺔ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ؟ ﻓﺒﻌﺾ ﻣﺎ ﻓﻴﻪ ﻣﻨﻘﻮﻝ ﻣﻦ ﺍﻟﻔﻴﺪﺍ‪ ،‬ﻭﺑﻌﻀﻪ ﻣﺴﺮﻭﻕ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺑﻌﻀﻪ‬
‫ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﺑﻌﻀﻪ ﻣﻦ ﺍﻟﺰﻧﺪﺍﻓﺴﺘﺎ‪ .‬ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﺪﺑﺮ ﻳﻜﻔﻴﻪ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﺮﺑﺎﱐ ﺑﺄﻧﻜﻢ ﻛﻴﻒ ﺗﺘﻬﻤﻮﻥ ﳏﻤﺪﺍ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﺪ‬
‫ﺃﺧﱪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺳﻠﻔﹰﺎ ﺃﻧﻜﻢ ﺳﺘﺮﻣﻮﻧﻪ ‪‬ﺬﻩ ﺍﻟﺘﻬﻢ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺎﳊﻖ ﺃﻥ ‪‬ﻤﺘﻜﻢ‬
‫ﻟﻴﺴﺖ ﺩﻟﻴﻼ ﻋﻠﻰ ﻛﺬﺑﻪ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻟﺘﺰﻳﺪ ﺻﺪﻗﻪ ﺟﻼ ًﺀ‪.‬‬
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‫‪∩⊇∈∪ tβθç6Å¡õ3tƒ (#θçΡ%x. $¨Β ΝÍκÍ5θè=è% 4’n?tã tβ#u‘ 2 ö≅t/ ( āξx.‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﻑ ﻣﻌﻨﺎﻩ ﺍﻟﺮﺩﻉ ﻭﺍﻟﺰﺟﺮ‪ .‬ﻭﰲ "ﺍﻟﻜﻠﻴﺎﺕ"‪ :‬ﻭﻗﺪ ﲡﻲﺀ ﺑﻌﺪ ﺍﻟﻄﻠﺐ ﻟﻨﻔﻲ‬ ‫ﻛﻼﹼ‪ :‬ﺣﺮ ‪‬‬
‫ﺇﺟﺎﺑﺔ ﺍﻟﻄﻠﺐ ﻛﻘﻮﻟﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻗﺎﻝ ﻟﻚ‪ :‬ﺍﻓﻌ ﹾﻞ ﻛﺬﺍ‪ ،‬ﻛﻼ‪ ..‬ﺃﻱ ﻻ ﳚﺎﺏ ﺇﱃ ﺫﻟﻚ‪ .‬ﻭﻗﺪ‬
‫ﳚﻲﺀ ﲟﻌﲎ ﺣﻘ‪‬ﺎ‪ ،‬ﳓﻮ  ﹶﻛﻠﱠﺎ ِﺇ ﱠﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟ‪‬ﻴ ﹾﻄﻐ‪‬ﻰ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺲ‪:‬‬ ‫ﺭﺍﻥ‪ :‬ﺭﺍ ﹶﻥ ﺍﻟﺸﻲ ُﺀ ﻓﻼﻧ‪‬ﺎ ﻭﻋﻠﻴﻪ ﻭﺑﻪ ﻳﺮﻳﻦ ﺭ‪‬ﻳﻨ‪‬ﺎ ﻭﺭ‪‬ﻳﻮﻧﺎ‪ :‬ﻏﻠﺐ ﻋﻠﻴﻪ‪ .‬ﻭﺭﺍﻧﺖ ﺍﻟﻨﻔ ‪‬‬
‫ﺖ‪) .‬ﺍﻷﻗﺮﺏ(‪ .‬ﻭﺍﻟﺮﻳ‪‬ﻦ‪ :‬ﺻﺪﹲﺃ ﻳﻌﻠﻮ ﺍﻟﺸﻲ َﺀ ﺍﳉﻠﻴﻞ‪) .‬ﺍﳌﻔﺮﺩﺍﺕ(‬ ‫ﺖ ﻭﻏﹶﺜ ‪‬‬‫ﺧﺒ‪‬ﺜ ‪‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﻋﻮﺩﻭﺍ ﺇﱃ ﺻﻮﺍﺑﻜﻢ ﻳﺎ ﻣ‪‬ﻦ ﺗﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺗﻜﻠﱠﻤﻮﺍ‬
‫ﺑﻌﻘﻼﻧﻴﺔ‪ ،‬ﻭﻓﻜﱢﺮﻭﺍ‪ :‬ﻣ‪‬ﻦ ﺗﺘﻬﻤﻮﻧﻪ!‬
‫ﻑ "ﺑﻞ" ﻳﻔﻴﺪ ﺍﻻﺳﺘﺪﺭﺍﻙ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪ :‬ﺃﻭﻻ‪) :‬ﺃ( ﻣﺎ ﻳﻔﻴﺪ ﻧﻔﻲ ﻣﺎ ﻗﺒﻠﻪ ﻭﺇﺛﺒﺎﺕ‬ ‫ﻭﺣﺮ ‪‬‬
‫ﻣﺎ ﺑﻌﺪﻩ‪) ،‬ﺏ( ﻣﺎ ﻳﻔﻴﺪ ﺇﺛﺒﺎﺕ ﻣﺎ ﻗﺒﻠﻪ ﻭﻧﻔﻲ ﻣﺎ ﺑﻌﺪﻩ‪ .‬ﻭﻣﺜﺎﻝ ﺍﻷﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﻴﺪ‬
‫ﺍﻟﺘﻔﺴﲑ ﺣﻴﺚ ﰎ ﻧﻔ ‪‬ﻲ ﻣﺎ ﻭﺭﺩ ﻗﺒﻞ )ﺑﻞ( ﻣِﻦ ‪‬ﻤﺔ ﺍﻟﻜﻔﺎﺭ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ‪،‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ‪،‬‬ ‫ﻭ ﹼﰎ ﺇﺛﺒﺎﺕ ﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ِﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﱐ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺹ ﻭ‪‬ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺁ ِﻥ ﺫِﻱ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ  ‪‬ﺑ ِﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻓِﻲ ِﻋ ‪‬ﺰ ٍﺓ‬
‫ﻕ)ﺹ‪ ..(٣-٢:‬ﺃﻱ ﻻ ﺷﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺫﻭ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻟﻜﻦ ﺇﻧﻜﺎﺭﻫﻢ ﻏﲑ‬ ‫‪‬ﻭ ِﺷﻘﹶﺎ ٍ‬
‫ﻣﻌﻘﻮﻝ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﻢ ﱂ ﻳﻨﻜﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ﳋﻠﻮ‪‬ﻩ ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﺇﳕﺎ ﺃﻧﻜﺮﻭﻩ ﻟﻜﱪﻳﺎﺋﻬﻢ‬
‫ﻭﻛﺮﺍﻫﻴﺘﻬﻢ ﻟﻠﺼﺪﻕ‪ .‬ﻭﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﻕ ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‬
‫ﺠﺒ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ‪‬ﻨ ِﺬ ‪‬ﺭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ)ﻕ‪ ..(٣-٢:‬ﺃﻱ ﻻ ﺷﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﹾﻟ ‪‬ﻤﺠِﻴ ِﺪ  ‪‬ﺑ ﹾﻞ ‪‬ﻋ ِ‬
‫ﳎﻴﺪ‪ ،‬ﻭﻟﻜﻦ ﺇﻧﻜﺎﺭﻫﻢ ﻟﻪ ﻳﺮﺟﻊ ﺇﱃ ﺟﻬﺎﻟﺘﻬﻢ‪ ..‬ﲟﻌﲎ ﺃ‪‬ﻢ ﻳﺴﺘﻐﺮﺑﻮﻥ ﻣﻦ ﳎﻲﺀ ﻣﻨﺬﺭ‬
‫ﻣﻨﻬﻢ ﻭﻻ ﻳﺘﺪﺑﺮﻭﻥ ﻓﻴﻤﺎ ﺟﺎﺀﻫﻢ ﺑﻪ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻧﻮﻉ ﺁﺧﺮ ﻣﻦ )ﺑﻞ( ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﻲ ﻣﺎ ﻗﺒﻠﻪ ﻭﻻ ﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﰐ ﻟﺒﻴﺎﻥ ﻣﻌﲎ‬
‫ﺙ‬‫ﺿﻐ‪‬ﺎ ﹸ‬ ‫ﺼﺮ‪‬ﻭ ﹶﻥ ‪ .....‬ﺑ ﹾﻞ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ِ‬
‫ﺴ‪‬‬
‫ﺯﺍﺋﺪ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﹶﺃﹶﻓ‪‬ﺘ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫ﹶﺃﺣ‪‬ﻼ ٍﻡ ‪‬ﺑ ِﻞ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ﺷ‪‬ﺎ ِﻋ ‪‬ﺮ)ﺍﻷﻧﺒﻴﺎﺀ‪ .(٦-٤:‬ﻓﺤﺮﻑ )ﺑﻞ( ﻫﻨﺎ ﻳﻔﻴﺪ ﰲ ﻛﻞ ﻣﺮﺓ‬
‫ﺙ ﹶﺃﺣ‪‬ﻼ ٍﻡ‬ ‫ﺿﻐ‪‬ﺎ ﹸ‬ ‫ﺕ ﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ﻭﻳﺒﲔ ﻣﻌﲎ ﺯﺍﺋﺪﺍ‪ .‬ﻓﻤﺜﻼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ‪‬‬ ‫ﺇﺛﺒﺎ ‪‬‬
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‫ﻻ ﻳﻨﻔﻲ ﻣﺎ ﻭﺭﺩ ﻗﺒﻠﻪ ﻭﻻ ﻳﻌﲏ ﺃ‪‬ﻢ ﻻ ﻳﺘﻬﻤﻮﻥ ﳏﻤﺪﺍ  ﺑﺎﻟﺴﺤﺮ‪ ،‬ﺑﻞ ﻳﺒﲔ ﺃﻣﺮ‪‬ﺍ ﺯﺍﺋﺪ‪‬ﺍ‬
‫ﺑﺄ‪‬ﻢ ﻳ‪‬ﻀﻴﻔﻮﻥ ﺇﱃ ﺍ‪‬ﺎﻣﻪ ﺑﺎﻟﺴﺤﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ‪ .‬ﰒ ﺃﹸﰐ ﲝﺮﻑ )ﺑﻞ( ﺁﺧﺮ‬
‫ﻟﻴﺸﲑ ﺇﱃ ‪‬ﻤﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﻱ ﺃ‪‬ﻢ ﻻ ﻳﺘﻬﻤﻮﻥ ﺃﻥ ﻭﺣﻴﻪ  ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬
‫ﻳﺘﻬﻤﻮﻧﻪ ﺑﺎﺧﺘﻼﻗﻪ ﻣﻦ ﻋﻨﺪﻩ‪ .‬ﰒ ﺟﻲﺀ ﲝﺮﻑ )ﺑﻞ( ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ‪‬ﻤﺔ‬
‫ﻼﺑ‪‬ﺎ ﻹﻏﻮﺍﺀ ﺍﻟ‪‬ﻨﺶ‪‬ﺀ‪.‬‬ ‫ﺭﺍﺑﻌﺔ ﻭﻫﻲ ﻗﻮﳍﻢ  ‪‬ﻫ ‪‬ﻮ ﺷ‪‬ﺎ ِﻋ ‪‬ﺮ‪ ..‬ﺃﻱ ﺃﻧﻪ ﻳﺆﻟﻒ ﻛﻼﻣ‪‬ﺎ ﺧ ﹼ‬
‫ﲔ ﻻ ‪‬ﻳ ﹸﻜ ﱡﻔﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ‬
‫ﻭﻣﺜﺎﻟﻪ ﺍﻵﺧﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﹶﻟ ‪‬ﻮ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺣ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ  ‪‬ﺑ ﹾﻞ ‪‬ﺗ ﹾﺄﺗِﻴ ِﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻐ‪‬ﺘ ﹰﺔ ﹶﻓ‪‬ﺘ‪‬ﺒ ‪‬ﻬ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ)ﺍﻷﻧﺒﻴﺎﺀ‪-٤٠:‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﻻ ‪‬ﻋ ‪‬ﻦ ﹸﻇﻬ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ ﻭ‪‬ﻻ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫‪ .(٤١‬ﻓﺤﺮﻑ )ﺑﻞ( ﻫﻨﺎ ﻳﺼﺪ‪‬ﻕ ﻣﺎ ﻗﺒﻠﻪ ﻭﻳﺰﻳﺪ ﺃﻣﺮﺍ ﺁﺧﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻗﻴﻞ ﺇﻥ ﺍﻟﻌﺬﺍﺏ‬
‫ﻳﻜﻮﻥ ﺷﺪﻳﺪﺍ ﲝﻴﺚ ﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺭﺩﻩ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﻔﺎﺟﺌﻬﻢ ﻓﺘﺮﲡﻒ ﻗﻠﻮ‪‬ﻢ ﻭﻳﺘﻴﻪ‬
‫ﺻﻮﺍ‪‬ﻢ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻫﻨﺎ ‪‬ﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻓﻘﺪ ﺟﻲﺀ ﲝﺮﻑ )ﺑﻞ( ﻟﻨﻔﻲ ‪‬ﻤﺔ ﺃﺳﺎﻃﲑ‬
‫ﺍﻷﻭﻟﲔ‪ ،‬ﺣﻴﺚ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ‪‬ﻤﺘﻬﻢ ﻫﺬﻩ ﺑﺎﻃﻠﺔ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳉﻬﻞ ﻗﺪ ﻋﻼ‬
‫ﺃﻓﺌﺪ‪‬ﻢ ﻭﺃﻥ ﺍﻟﺮﻳﻦ ﻗﺪ ﻏ ﹼﻄﻰ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﺫﹸﻛﺮ ﻋﻨﺪ ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻥ ﺍﻟﺮﻳ‪‬ﻦ ﻫﻮ‬
‫ﻏﻠﺒﻪ ﺍﻟﺸﻲﺀ ﻭﺍﻹﺻﺎﺑﺔ ﺑﺎﻟﺼﺪﺃ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮ‪‬ﺍﺀ‪" :‬ﻛﺜﺮﺕ ﻣﻨﻬﻢ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺬﻧﻮﺏ ﻓﺄﺣﺎﻃﺖ ﺑﻘﻠﻮ‪‬ﻢ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﺮﻳ‪‬ﻦ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺴ ‪‬ﻮ ‪‬ﺩ ﺍﻟﻘﻠﺐ" )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺍﻟﺮﻳﻦ ﻫﻮ ﺍﻟﺬﻧﺐ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﺣﱴ ﻳ ‪‬‬
‫ﻓﲑﻯ ﺍﻟﻔﺮ‪‬ﺍﺀ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻳﻌﲏ ﺃﻥ ﺳﻴﺌﺎ‪‬ﻢ ﻗﺪ ﺃﺣﺎﻃﺖ‬
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‫ﺑﻘﻠﻮ‪‬ﻢ ﻓﺄﺻﺒﺢ ﺇﺻﻼﺣﻬﻢ ﻣﺴﺘﺤﻴﻼﹰ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻥ ﻗﻠﻮ‪‬ﻢ ﺳ‪‬ﻠﺒ ‪‬‬
‫ﻗﻮ ﹶﺓ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻧﺘﻴﺠﺔ ﺫﻧﻮ‪‬ﻢ ﺍﳌﺘﻜﺮﺭﺓ‪.‬‬
‫"ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺭِﻳ ‪‬ﻦ ﺑﺎﻟﺮﺟﻞ ‪‬ﺭ‪‬ﻳﻨ‪‬ﺎ‪ ،‬ﺇﺫﺍ ﻭﻗﻊ ﻓﻴﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳋﺮﻭﺝ ﻣﻨﻪ ﻭﻻ‬
‫ِﻗ‪‬ﺒ ﹶﻞ ﻟﻪ ﺑﻪ" )ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ(‪ ..‬ﺃﻱ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻳﻌﲏ ﺃﻥ‬
‫ﺃﻋﻤﺎﳍﻢ ﺍﻟﺴﻴﺌﺔ ﻗﺪ ﻛﺜﺮﺕ ﲝﻴﺚ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ ﺣﱴ ﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﻣﻌﺎﺫ ﺍﻟﻨﺤﻮﻱ‪ :‬ﺍﻟﺮﻳ‪‬ﻦ ﺃﻥ ﻳﺴﻮ ‪‬ﺩ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺍﻟﻄﺒ‪‬ﻊ ﺃﻥ ﻳ‪‬ﻄﺒ‪‬ﻊ ﻋﻠﻰ‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﺃﺷﺪ ﻣﻦ ﺍﻟﺮﻳ‪‬ﻦ‪ ،‬ﻭﺍﻹﻗﻔﺎﻝ ﺃﺷﺪ ﻣﻦ ﺍﻟﻄﺒﻊ‪) ".‬ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ(‬
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‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﺻﺤﻴﺤﺎ ﻋﻨﺪﻱ‪ ،‬ﺑﻞ ﺇﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪ :‬ﺍﻟﺮﻳﻦ ﻭﺍﻟﻄﺒﻊ ﻭﺍﻹﻗﻔﺎﻝ ﺗﺸﲑ‬
‫ﺇﱃ ﻣﻌﺎ ٍﻥ ﳐﺘﻠﻔﺔ‪ .‬ﺍﻟﺮﻳ‪‬ﻦ ﻫﻮ ﺍﻟﺼﺪﺃ‪ ،‬ﻭﺣﻘﻴﻘ ﹸﺔ ﺍﻟﺼﺪﺃ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﳌﺼﺎﺏ ﺑﻪ ﻳﺘﺂﻛﻞ‪ ،‬ﺇﺫ‬
‫ﻟﻴﺲ ﺍﻟﺮﻳﻦ ﺇﻻ ﺃﻥ ﺍﻟﺸﻲﺀ ﻳﺘﻐﲑ ﻣﻦ ﺩﺍﺧﻠﻪ ﺑﺘﺄﺛﲑ ﺧﺎﺭﺟﻲ ﻭﻳﻔﻘﺪ ﻣﺎﻫﻴ‪‬ﺘﻪ؛ ﻓﺈﺻﺎﺑﺔ‬
‫ﺍﳊﺪﻳﺪ ﺃﻭ ﺍﻟﻨﺤﺎﺱ ﺑﺎﻟﺼﺪﺃ ﻳﻌﲏ ﺃﻥ ﺍﻟﻨﺪﻯ ﻗﺪ ﺃﺛﹼﺮ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﺎﺭﺝ ﻓﺒﺪﺃ ﻳﺘﺄﻛﺴﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻄﺒﻊ ﻓﻤﻌﻨﺎﻩ ﻗﺒﻮﻝ ﻧﻘﺶ ﺍﻟﺸﻲﺀ ﺍﻵﺧﺮ‪ ،‬ﻷﻥ ﺍﻟﻄﺒﻊ ﻣﻌﻨﺎﻩ ﺍﳋﺘﻢ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﻗﻔﺎﻝ ﻓﻴﻌﲏ ﻋﺪﻡ ﺍﻧﻔﺘﺎﺡ ﺍﻟﺸﻲﺀ ﺑﻘﻮﺗﻪ‪ ،‬ﺑﻞ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﺘﺤﻪ ﺇﺫﺍ ﺷﺎﺀ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﺗﺸﲑ ﺇﱃ ﻛﻴﻔﻴﺎﺕ ﺛﻼﺙ ﳐﺘﻠﻔﺔ‪ .‬ﻓﻴﺸﲑ ﺍﻟﺮﻳﻦ ﺇﱃ ﺃﻥ‬
‫ﺕ ﲤﺎﻣ‪‬ﺎ ﻣﺎﻫﻴ ﹸﺔ ﻗﻠﻮ‪‬ﻢ ﺍﻟﱵ ﻫﻲ ﻣﻨﺒﻊ‬ ‫ﺍﻟﺴﻴﺌﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻗﺪ ﺃﺛﹼﺮﺕ ﻓﻴﻬﻢ ﲝﻴﺚ ﻗﺪ ﺗﻐﲑ ‪‬‬
‫ﺍﳋﲑ‪ ،‬ﻓﺘﺠﺮﺃﻭﺍ ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ‪ .‬ﺃﻣﺎ ﺍﻟﻄﺒﻊ ﻓﻘﺪ ﺃﹸﺷﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻠﻮ‪‬ﻢ ﻗﺪ ﺧ‪‬ﺘﻤﺖ‬
‫ﺑﺎﳌﻌﺎﺻﻲ‪ ،‬ﺃﻱ ﺃ‪‬ﻢ ﺃﺻﺒﺤﻮﺍ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻷﻥ ﺍﻟﺸﻲﺀ ﺍﳌﺨﺘﻮﻡ ﻳﻜﻮﻥ ﺫﺍ ﻣﺴﺘﻮﻯ‬
‫ﻋﺎ ٍﻝ‪ .‬ﻭﺃﻣﺎ ﺍﻹﻗﻔﺎﻝ ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﺃﻥ ﺣﺎﻟﺘﻬﻢ ﻗﺪ ﺳﺎﺀﺕ ﲝﻴﺚ ﻟﻦ ﺗﻨﻔﺘﺢ ﺃﻗﻔﺎﻝ ﻗﻠﻮ‪‬ﻢ ﺑﻴﺪ‬
‫ﺇﻧﺴﺎﻥ ﺑﻞ ﺑﻴﺪ ﺍﷲ ﻓﻘﻂ‪ ..‬ﺃﻱ ﱂ ﻳﻌﻮﺩﻭﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺇﺻﻼﺡ ﺃﻧﻔﺴﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺣﺪﻳﺚ ﺑﺼﺪﺩ ﺍﻟﺮﻳ‪‬ﻦ‪ ..‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﺫﹶﺍ‬
‫ﺻ ِﻘ ﹶﻞ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ‪،‬‬
‫ﺏ‪ ،‬‬ ‫ﻉ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬ﻭﺗ‪‬ﺎ ‪‬‬
‫ﺖ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ ِﻪ ‪‬ﻧ ﹾﻜ‪‬ﺘ ﹲﺔ ‪‬ﺳ ‪‬ﻮﺩ‪‬ﺍ ُﺀ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ‪‬ﻧ ‪‬ﺰ ‪‬‬‫ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ‪‬ﺧﻄِﻴﹶﺌ ﹰﺔ ‪‬ﻧ ِﻜ‪‬ﺘ ‪‬‬
‫‪‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺎ ‪‬ﺩ ﺯِﻳ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻌﹸﻠ ‪‬ﻮ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺮ‪‬ﺍ ﹸﻥ ﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﻛﹶﻼ ‪‬ﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ)ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ(‪ .‬ﻭﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﺃﻳﻀ‪‬ﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﻟﻄﱪﻱ ﺑﺄﻟﻔﺎﻅ ﻣﻘﺎﺭﺑﺔ‪ .‬ﻭﻗﻮﻟﻪ ‬
‫ﺖ ﰲ ﻗﻠﺒﻪ ﻧﻜﺘ ﹲﺔ ﺳﻮﺩﺍﺀ" ﻳﻌﲏ ﺃﻥ ﻗﻠﺒﻪ ﻣﺎﻝ ﺇﱃ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬ ‫"ﻧ‪‬ﻜﺘ ‪‬‬
‫ﻟﻘﺪ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﻜﻤ ﹰﺔ ﺑﺎﻟﻐﺔ ﺗﺘﻌﻠﻖ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻷﺧﻼﻕ ﻭﻫﻲ‪ :‬ﺃﻥ‬
‫ﻛﻞ ﻋﻤﻞ ﻳﺘﺮﻙ ﻭﺭﺍﺀﻩ ﺃﺛﺮﺍ‪ .‬ﻭﻟﻴﺲ ﺃﺛﺮ ﺍﻟﻌﻤﻞ ﻣﺎ ﻳﻜﻮﻥ ﺃﺛﺮ‪‬ﺍ ﻃﺒﻴﻌﻴ‪‬ﺎ ﻣﺒﺎﺷﺮ‪‬ﺍ ﻓﺤﺴﺐ‪،‬‬
‫ﺑﻞ ﺇﻧﻪ ﻳﺘﺮﻙ ﺗﺄﺛﲑﻩ ﻋﻠﻰ ﺃﺧﻼﻕ ﺍﳌﺮﺀ ﻭﻋﻘﻠﻪ ﻭﻋﻠﻤﻪ ﺃﻳﻀﺎ‪ .‬ﻓﻤﺜﻼ ﻋﻨﺪﻣﺎ ﻳﻜﺬﺏ ﺍﳌﺮﺀ‬
‫ﻓﺘﺄﺛﲑﻩ ﺍﳌﺒﺎﺷﺮ ﺃﻧﻪ ﻳﺸﻮ‪‬ﻩ ﲰﻌﺘﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﳛﺮﻣﻪ ﻣﻦ ﺛﻘﺘﻬﻢ ﺑﻪ‪ ،‬ﻭﻳﺴﺘﺤﻖ ﻋﺬﺍﺏ ﺍﷲ‬
‫ﻋﺎﺟﻼ ﺃﻭ ﺁﺟﻼ ﻧﺘﻴﺠﺔ ﻋﺼﻴﺎﻧﻪ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺧﺼﻤﻪ ﻳﺼﺒﺢ ﻋﺪﻭ‪‬ﺍ ﻟﻪ ﻭﳛﺎﻭﻝ ﺍﻻﻧﺘﻘﺎﻡ‬
‫ﻣﻨﻪ؛ ﰒ ﻳﻬﺠﺮﻩ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺼﻠﺤﺎﺀ ﺃﻳﻀ‪‬ﺎ ﻗﺎﺋﻠﲔ ﺃﻧﺖ ﻛﺎﺫﺏ ﻭﻻ ﺗﺼﻠﺢ ﻟﺼﺪﺍﻗﺘﻨﺎ‪ .‬ﻫﺬﻩ‬
‫ﻛﻠﻬﺎ ﺗﺄﺛﲑﺍﺕ ﻃﺒﻌﻴﺔ ﻭﻣﺒﺎﺷﺮﺓ ﻟﻠﻜﺬﺏ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺗﺄﺛﲑ ﺁﺧﺮ ﻳﺘﺮﻛﻪ ﺇﰒ ﺍﳌﺮﺀ ﻋﻠﻰ‬
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‫ﻋﻘﻠﻪ ﻭﻗﻠﺒﻪ؛ ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺇﻥ ﺃﻭﻝ ﺗﺄﺛﲑ ﻟﻠﻜﺬﺏ ﻋﻠﻰ ﻋﻘﻞ ﺻﺎﺣﺒﻪ ﻭﻗﻠﺒﻪ ﺃﻧﻪ‬
‫ﻳﺼﺒﺢ ﺃﻗ ﱠﻞ ﻛﺮﺍﻫﻴ ﹰﺔ ﻟﻠﻜﺬﺏ‪ ،‬ﻓﻴﺴﻬﻞ ﻋﻠﻴﻪ ﺍﻟﻜﺬﺏ ﺑﻌﺪﻫﺎ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ‪ .‬ﻭﺍﳊﺎﻝ ﻧﻔﺴﻪ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻌﺎﺻﻲ ﺍﻷﺧﺮﻯ؛ ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﳜﺎﻑ ﻋﻨﺪ ﺃﻭﻝ ﺳﺮﻗﺔ ﺃﻭ ﺃﻭﻝ ﻗﺘﺎﻝ ﺃﻭ‬
‫ﺃﻭﻝ ﺳﺒ‪‬ﺔ ﺃﻭ ﺃﻭﻝ ﻓﺴﺎﺩ ﺃﻭ ﺃﻭﻝ ﻗﺘﻞ‪ ،‬ﻷﻧﻪ ﳜﺎﻑ ﺃﻥ ﻳ‪‬ﻘﺒ‪‬ﺾ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺗ‪‬ﺸﻮ‪‬ﻩ ﲰﻌﺘﻪ ﺑﲔ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻜﺬﺑﺔ ﺍﻷﻭﱃ ﺗﺆﺛﺮ ﰲ ﻋﻘﻠﻪ ﻓﺘﻘ ﹼﻞ ﻛﺮﺍﻫﻴﺘﻪ ﻟﻠﻜﺬﺏ‪ ،‬ﺑﻞ ﻳﺴﻬﻞ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﺬﺏ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺍﳊﺎﻝ ﻧﻔﺴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻌﺎﺻﻲ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺈﺫﺍ ﺍﺭﺗﻜﺐ ﻣﻌﺼﻴﺔ‬
‫ﻣﻨﻬﺎ ﻣﺮﺓ ﺳﻬﻞ ﻋﻠﻴﻪ ﺍﺭﺗﻜﺎ‪‬ﺎ‪ ،‬ﻓﻴﻘﻊ ﻓﻴﻬﺎ ﺑﻼ ﺗﺮﺩﺩ ﺑﻌﺪﺋﺬ‪.‬‬
‫ﻭﺍﻟﺘﺄﺛﲑ ﺍﻟﺜﺎﱐ ﻟﻠﺬﻧﺐ ﻋﻠﻰ ﻋﻘﻞ ﺍﳌﺮﺀ ﻭﻗﻠﺒﻪ‪ ،‬ﻫﻮ ﺗﻨﺎﻗﺺ ﻛﺮﺍﻫﻴﺘﻪ ﻟﻠﻤﻌﺎﺻﻲ ﺍﻷﺧﺮﻯ‬
‫ﺃﻳﻀ‪‬ﺎ‪ .‬ﻓﻤﻦ ﻳﺴﺮﻕ ﺗﺴﻬﻞ ﻋﻠﻴﻪ ﺍﳉﻨﺎﻳﺎﺕ ﺍﻷﺧﺮﻯ ﻧﺴﺒﻴﺎ‪ ،‬ﻷﻥ ﺍﻟﺴﺮﻗﺔ ﺗﻘﻠﹼﻞ ﻣﻦ‬
‫ﺇﺣﺴﺎﺳﻪ ﲟﻌﺼﻴﺔ ﺍﷲ‪ .‬ﻭﺍﳊﺎﻝ ﻧﻔﺴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺬﻧﻮﺏ ﺍﻷﺧﺮﻯ‪ .‬ﻓﻜﻞ ﺫﻧﺐ ﻳﻜﻮﻥ‬
‫ﺳﻴﺌﹰﺎ ﲝﺪ ﺫﺍﺗﻪ‪ ،‬ﻟﻜﻦ ﻟﻪ ﺗﺄﺛﲑ ﺧﺎﺭﺟﻲ ﺁﺧﺮ ﺑﺄﻧﻪ ﻳﻘﻠﻞ ﻛﺮﺍﻫﻴﺔ ﺍﳌﺮﺀ ﲡﺎﻩ ﺍﻟﺴﻴﺌﺎﺕ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻴﺰﺩﺍﺩ ﻋﺼﻴﺎﻧﺎ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺍﻟﺘﺄﺛﲑ ﺍﻟﺜﺎﻟﺚ ﻟﻠﺬﻧﺐ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻳﺴﻲﺀ ﺍﻟﻈ ‪‬ﻦ ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻷﻧﻪ ﻳﻔﻜﺮ ﺃﻥ‬
‫ﺖ ﻟﻠﻜﺎﺫﺏ ﻗﻮ ﹰﻻ ﺻﺎﺩﻗﹰﺎ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻼ ﺇﺫﺍ ﻗﻠ ‪‬‬
‫ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﺎ ﻳﺮﺗﻜﺒﻮﻥ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﻣﺜﻠﻪ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﻳﻘﻮﻝ ﰲ ﻧﻔﺴﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﻛﺬﻭﺏ ﻣﺜﻠﻲ‪ ،‬ﺇﺫ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﺼﺪﻕ ﺃﺣﺪ ﰲ‬
‫ﻗﻮﻟﻪ؟ ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺍﻋﺘﻴﺎﺩﻩ ﺍﻟﻜﺬﺏ‪ .‬ﻓﻬﻜﺬﺍ ﻳﻈﻞ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﳏﺮﻭﻣﺎ ﻣﻦ‬
‫ﻣﻌﺮﻓﺔ ﺍﳊﻖ‪ ،‬ﻭﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﻨﺘﻔﻊ ﻣﻦ ﺍﻟﺼﺪﻕ ﻳﻨﺴﺐ ﺃﻓﻌﺎﻝ ﺍﻵﺧﺮﻳﻦ ﺇﱃ ﺳﻮﺀ ﺍﻟﻨ‪‬ﻴﺎﺕ؛‬
‫ﺇﺫ ﻳ‪‬ﻌﺮ‪‬ﺽ ﻋﻠﻴﻪ ﺍﳊﻖ‪ ،‬ﻓﲑﻓﻀﻪ ﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﺘﺪﺑﺮ ﻓﻴﻪ‪ ،‬ﻇﻨ‪‬ﺎ ﻣﻨﻪ ﺃﻥ ﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﻳﻜﺬﺏ‬
‫ﻣﺜﻠﻲ‪ ،‬ﻭﺃﻧﻪ ﳛﺎﻭﻝ ﺧﺪﺍﻋﻲ ﻛﻤﺎ ﺃﻧﺎ ﺃﺧﺪﻉ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺍﻟﺘﺄﺛﲑ ﺍﻟﺮﺍﺑﻊ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻳﺼﺒﺢ ﳏﺮﻭﻣﺎ ﻣﻦ ﻣﻌﻴﺔ ﺍﻟﺼﺎﺩﻗﲔ؛ ﺇﺫ ﻳﻈﻦ ﺃﻥ‬
‫ﻟﻴﺲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻱ ﺻﺎﺩﻕ‪ ،‬ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﻛﺬﺍﺑﻮﻥ ﻣﺜﻠﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﺎﺩﻗﲔ ﺃﻳﻀﺎ‬
‫ﻳﺘﺠﻨﺒﻮﻥ ﺻﺤﺒﺘﻪ‪.‬‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺍﺳﻊ ﺟﺪ‪‬ﺍ‪ ،‬ﻭﻫﻮ ﲟﺜﺎﺑﺔ ﺍﻷﺻﻞ ﻟﻠﺨﲑ ﻭﺍﻟﺸ ‪‬ﺮ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﻳﻜﺸﻒ ﻟﻨﺎ ﺳﺒﺐ ﺩﻣﺎﺭ ﺃﺧﻼﻕ ﺃﻫﻠﻬﺎ‪ .‬ﻟﻘﺪ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻮﺟﻴﺰ‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ ﺃﻥ ﺃﻱ ﻋﻤﻞ ﻟﻪ ﻧﺘﻴﺠﺘﺎﻥ‪ :‬ﻣﺒﺎﺷﺮﺓ‬ ‫ ﹶﻛﻠﱠﺎ ‪‬ﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
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‫ﻭﻏﲑ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺘﻴﺠﺔ ﻏﲑ ﺍﳌﺒﺎﺷﺮﺓ ﺃﻥ ﺳﻴﺌﺘﻪ ﺗﺪﻣﺮ ﻗﻮﺍﻩ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻌِﻠﻤﻴﺔ‬
‫ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﺭ‪‬ﻳﻨ‪‬ﺎ‪.‬‬

‫‪(#θä9$|Ás9 öΝåκ¨ΞÎ) §ΝèO ∩⊇∉∪ tβθç/θàfóspR°Q 7‹Í×tΒöθtƒ öΝÍκÍh5§‘ tã öΝåκ¨ΞÎ) Hξx.‬‬

‫‪∩⊇∇∪ tβθç/Éj‹s3è? ϵÎ/ ΛäΨä. “Ï%©!$# #x‹≈yδ ãΑ$s)ム§ΝèO ∩⊇∠∪ ËΛÅspgø:$#‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻫﺬﻩ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻟﺘﻜﺮﺍﺭ ﻛﻠﻤﺔ )ﻛﻼ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﺇﺫ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ‬
‫ﲔ‪ ،‬ﻭﻗﺎﻝ  ﹶﻛﻠﱠﺎ ‪‬ﺑ ﹾﻞ ﺭ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻗﹸﻠﻮِﺑ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ‬ ‫ﺠ ٍ‬ ‫ﺏ ﺍﹾﻟ ﹸﻔﺠ‪‬ﺎ ِﺭ ﹶﻟﻔِﻲ ِﺳ ‪‬‬ ‫ﻗﺒﻞ  ﹶﻛﻠﱠﺎ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺤﺠ‪‬ﻮﺑ‪‬ﻮ ﹶﻥ‪ .‬ﻭﺳﻴﺄﰐ‬ ‫ﺴﺒ‪‬ﻮ ﹶﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﻥ  ﹶﻛﻠﱠﺎ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻟ ‪‬ﻤ ‪‬‬ ‫ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﲔ‪ .‬ﻭﺭﲟﺎ ﱂ ﺗﺘﻜﺮﺭ‬ ‫ﺏ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ِﺭ ﹶﻟﻔِﻲ ِﻋﱢﻠ‪‬ﻴ ‪‬‬ ‫ﺑﻌﺪﻫﺎ ﺑﻘﻠﻴﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ  ﹶﻛﻠﱠﺎ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﻛﻼ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪‬ﺬﻩ ﺍﻟﻜﺜﺮﺓ ﰲ ﺁﻳﺎﺕ ﻗﻠﻴﻠﺔ‪ ،‬ﺣﻴﺚ ﺗﻜﺮﺭﺕ ﻫﻨﺎ ﺃﺭﺑﻊ‬
‫ﺖ ﺃﻥ )ﻛﻼ( ﺗﻔﻴﺪ ﺍﻟﺮﺩﻉ ﻭﺍﻟﺰﺟﺮ‪ ،‬ﻓﺘﻜﺮﺍﺭﻫﺎ ﻫﻨﺎ ﺇﺷﺎﺭﺓ ﺇﱃ‬ ‫ﻣﺮﺍﺕ‪ .‬ﻭﻟﻘﺪ ﺳﺒﻖ ﺃﻥ ﺑﻴﻨ ‪‬‬
‫ﺷﺪﺓ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﲝﻖ ﺍﻟﻨﺼﺎﺭﻯ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈﻧ‪‬ﻲ‬
‫ﲔ)ﺍﳌﺎﺋﺪﺓ‪ .(١١٦:‬ﺫﻟﻚ ﺃﻥ ﺍﳌﺴﻴﺢ  ﻛﺎﻥ‬ ‫ﹸﺃ ‪‬ﻋ ﱢﺬﺑ‪ ‬ﻪ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ﻻ ﹸﺃ ‪‬ﻋ ﱢﺬ‪‬ﺑ ‪‬ﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﻗﺪ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﻧﺰﺍﻝ ﻣﺎﺋﺪﺓ ﻟﻘﻮﻣﻪ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺍﷲ ﺃﱐ ﺳﺄﻋﻄﻴﻬﻢ ﻧﻌﻤﺔ ﺍﳌﺎﺋﺪﺓ‪،‬‬
‫ﺕ ﻟﻘﻮﻣﻚ ﺑﺎﻟﺘﻘﺪﻡ‬ ‫ﻭﻟﻜﻦ ﻛﻔﺮﺍ‪‬ﻢ ‪‬ﺎ ﺳﻴﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﻭﺧﻴﻤﺔ ﺟﺪﺍ‪ .‬ﻟﻘﺪ ﺩﻋﻮ ‪‬‬
‫ﺍﳌﺎﺩﻱ‪ ،‬ﻓﺴﻮﻑ ﺃﻛﺘﺒ‪‬ﻪ ﳍﻢ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻟﻮ ﻛﻔﺮﻭﺍ ﻭﺗﱪﺀﻭﺍ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻓﺈﱐ ﺳﺄﻋﺬﹼﺏ ﺍﻷﻣﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺑﻌﺬﺍﺏ‬
‫ﱂ ﺃﻋﺬﹼﺏ ﺑﻪ ﺃﻱ ﺃﻣﺔ ﻗﺒﻞ ﺫﻟﻚ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﻭﻋ ‪‬ﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺄﻧﻪ ﺳﻴﻤﻨﺢ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺴﻴﺤﻴﺔ ﺭﻗﻴﺎ ﻣﺎﺩﻳ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﱪ ﺃ‪‬ﻢ ﺇﺫﺍ ﻣﺎﻟﻮﺍ‬
‫ﺇﱃ ﺍﻟﻜﻔﺮ ﻓﺴﻮﻑ ﻳﻌﺬﹼ‪‬ﻢ ﻋﺬﺍﺑ‪‬ﺎ ﱂ ﻳﺴﺒﻖ ﻟﻪ ﻧﻈﲑ‪ ،‬ﻓﺘﻜﺮﺍﺭ ﻛﻼ ﻫﻨﺎ ﺳﻴ‪‬ﻌﺘﱪ ﺇﺷﺎﺭ ﹰﺓ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﺬﺭ ﺃﻣﺔ ﺍﳌﺴﻴﺢ  ﻭﻳﻘﻮﻝ ﺃﻳﻬﺎ‬
‫ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻧﺘﺒِﻬﻮﺍ‪ ،‬ﻓﻘﺪ ﺃﺻﺒﺤﺘﻢ ﻣﻄﻔﹼﻔﲔ‪ ،‬ﺣﻴﺚ ﺗﻐﺼﺒﻮﻥ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺗﺮﻓﻠﻮﻥ ﰲ‬
‫ﺖ ﺣﺬﺭﺗ‪‬ﻜﻢ ﻣﻦ ﻗﺒﻞ ﺃﻧﻜﻢ ﻟﻮ ﻛﻔﺮﰎ ﰊ ﺑﻌﺪ ﺇﺣﺮﺍﺯ ﺍﻟﺘﺮﻗﻴﺎﺕ‬ ‫ﺍﻟﺮﺧﺎﺀ ﺍﳌﺎﺩﻱ‪ .‬ﻟﻘﺪ ﻛﻨ ‪‬‬
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‫ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﻛﻔﺮﰎ ﺑﻨﻌﻤﱵ ﻭﺗﻜﺎﻟﺒﺘﻢ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﻌﺮﺿﲔ ﻋﲏ‪ ،‬ﻓﺴﻮﻑ ﺃﻋﺬﺑﻜﻢ ﻋﺬﺍﺑﺎ‬
‫ﱂ ﺃﻋﺬﺏ ﺑﻪ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻗﺪ ﻗﺮﺏ‪ ،‬ﻭﺁﻥ ﺍﻷﻭﺍﻥ ﺃﻥ‬
‫ﻧﺒﻄﺶ ﺑﻜﻢ ﺑﻄﺸﺎ ﺷﺪﻳﺪﺍ ﻣﻬﻴﺒﺎ‪.‬‬
‫ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﺗﻜﺮﺍﺭ ﻛﻼ ﻫﻬﻨﺎ ﻳﻜﺸﻒ ﺃﻣﺮ‪‬ﺍ ﺁﺧﺮ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻛﻼ ﻗﺪ‬
‫ﺗﻜﺮﺭﺕ ﻫﻨﺎ ‪ ٣‬ﻣﺮﺍﺕ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻗﺒﻞ ﺫﻛﺮ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﺇﺷﺎﺭﺓ ﺃﻧﻪ ﺳﺘﻘﻊ ﺛﻼﺙ ﻫﺰﺍﺕ ﻟﺘﺪﻣﲑ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﰒ ﺗﻘﻊ ﺍﳍﺰﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻻﺯﺩﻫﺎﺭ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻳﺒﺪﻭ‪ ،‬ﲝﺴﺐ ﻣﺎ ‪‬ﻳﻔﱵ ﺑﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻥ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺳﻨﺔ ‪ ١٩١٨‬ﻛﺎﻧﺖ‬
‫ﻫﻲ ﺍﳍﺰﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺃﹸﺻﻴﺒﺖ ‪‬ﺎ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻭﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳊﺎﻟﻴﺔ )ﺍﻟﺜﺎﻧﻴﺔ( ﻫﻲ ﺍﳍﺰﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﳍﺎ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﺑﻌﺪﻫﺎ ﺣﺮﺏ ﻋﺎﳌﻴﺔ ﺛﺎﻟﺜﺔ ﻟﺘﻜﻮﻥ ﺍﳍﺰﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻷﺧﲑﺓ ﳍﻼﻙ‬
‫ﺍﻟﺸﻌﻮﺏ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﰒ ﺗﻠﻴﻬﺎ ﺍﳍﺰﺓ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﱵ ﻳﺰﺩﻫﺮ ﺑﻌﺪﻫﺎ ﺍﻹﺳﻼﻡ ﺛﺎﻧﻴﺔ‪ ،‬ﻓﺘﺼﺒﺢ ﻫﺬﻩ‬
‫ﺍﻟﺸﻌﻮﺏ ﺫﻟﻴﻠﺔ ﻣﻘﻬﻮﺭﺓ ﲤﺎﻣﺎ؛ ﺫﻟﻚ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﺑﻌﺪ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﻛﻼ ﰲ‬
‫ﲔ  ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻙ ﻣ‪‬ﺎ ِﻋﱢﻠﻴ‪‬ﻮ ﹶﻥ‬
‫ﺏ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ِﺭ ﹶﻟﻔِﻲ ِﻋﱢﻠ‪‬ﻴ ‪‬‬‫ﺍﳌﺮﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻣﺒﺎﺷﺮ ﹰﺓ‪ :‬ﻛﹶﻼ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ‪.‬‬‫ﺏ ‪‬ﻣ ‪‬ﺮﻗﹸﻮ ‪‬ﻡ  ‪‬ﻳ ‪‬‬
‫ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺤﺠ‪‬ﻮﺑ‪‬ﻮ ﹶﻥ‪ ،‬ﻓﺎﻟﻴﻮﻡ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ ﻫﻮ ﻧﻔﺲ‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﻴﻮﻡ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﻗﺒﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﻳ ﹶﻜ ﱢﺬﺑ‪‬ﻮ ﹶﻥ ِﺑ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ)ﺍﻵﻳﺔ‪.(١٢ :‬‬
‫ﻭﻗﺪ ﺃﹸﺷ ‪‬ﲑ ﺑﻜﻠﻤﺔ ﺭ‪‬ﻢ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﻋﻼﻗﺔ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ﻣﻊ ﺍﻟﻌﺒﺪ ﻛﻌﻼﻗﺔ ﺍ ُﻷ ‪‬ﻡ ﻣﻊ‬
‫ﺍﻟﻮﻟﺪ؛ ﻓﺈﻥ ﺍ ُﻷ ‪‬ﻡ ﺗﺮﰊ ﻭﻟﺪﻫﺎ ﻭﺗﺮﺿﻌﻪ ﻭﺗﻌﺘﲏ ﺑﻪ ﻭﺗﺴ ‪‬ﺪ ﺣﺎﺟﺎﺗﻪ ﺣﱴ ﻳﺘﺮﻋﺮﻉ ﻭﻳﻜﱪ؛‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﻟﺮﺏ ﺃﻳﻀﺎ‪ ،‬ﺣﻴﺚ ﻳﻬﻴﺊ ﺍﷲ ﺍﻷﺳﺒﺎﺏ ﻟﺘﺮﺑﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺩﻳ‪‬ﺎ ﻭﺭﻭﺣﺎﻧﻴﺎ‪.‬‬
‫ﺏ ﻳﺴﻌﻰ ﻣﻦ ﺟﺎﻧﺒﻪ ﻷﻥ ﻳﻘﺘﺮﺏ ﻣﻦ ﺍﻟﺬﻱ ﻳﺮﺑﻴﻪ‪ ،‬ﻭﳛﺎﻭﻝ ﻣ‪‬ﻦ ﻳﺘﻠﻘﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺃﻳﻀ‪‬ﺎ‬ ‫ﻓﺎﻟﺮ ‪‬‬
‫ﺃﻥ ﻳﻘﺘﺮﺏ ﻣﻦ ﺭﺑﻪ؛ ﺷﺄﻥ ﺍﻷﻡ ﺣﻴﺚ ﲢﺐ ﻭﻟﺪﻫﺎ ﻭﻭﻟﺪ‪‬ﻫﺎ ﺃﻳﻀ‪‬ﺎ ﳛﺒﻬﺎ‪ .‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺒﲔ‬
‫ﻫﻨﺎ ﺃﻥ ﺍﻟﺼﻠﺔ ﺑﻴﲏ ﻭﺑﲔ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺗﻔﺮﺽ ﺃﻥ ﺃﺣﺒ‪‬ﻬﻢ ﻭﳛﺒ‪‬ﻮﱐ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ‬
‫ﻓﺴﻴﻨﻐﻤﺴﻮﻥ ﰲ ﺍﳌﻌﺎﺻﻲ ﺣﱴ ﻳ‪‬ﺤﺠ‪‬ﺒﻮﺍ ﻋﻦ ﺭ‪‬ﻢ‪ .‬ﻭﺍﶈﺠﻮﺏ ﻣﻦ ﻣ‪‬ﻨﻊ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ‬
‫ﻱ ﺷﻚ ﰲ ﺷﻘﺎﻭﺓ ﺇﻧﺴﺎﻥ ﺻﺎﺭ ﳏﺠﻮﺑ‪‬ﺎ ﻋﻦ ﺭﺑﻪ؟‬ ‫ﺷﻲﺀ ﺑﻮﺿﻊ ﺣﺠﺎﺏ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﺃ ‪‬‬
‫ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ‪ :‬ﻣﺎ ﺃﺷﻘﻰ ﻫﺆﻻﺀ ﺍﻟﻘﻮ ‪‬ﻡ! ﻓﺈ‪‬ﻢ ﺳﻴ‪‬ﺤﺠﺒﻮﻥ ﻋﻦ ﺭ‪‬ﻢ ﻳﻮﻣﺌﺬ‬
‫ﺭﻏﻢ ﺻﻠﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ‪.‬‬
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‫ﺤﺠ‪‬ﻮﺑ‪‬ﻮ ﹶﻥ‪..‬‬ ‫ﻫﻨﺎ ﻳﻨﺸﺄ ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻟ ‪‬ﻤ ‪‬‬
‫)‪ (١‬ﻫﻞ ﺍﳌﺮﺍﺩ ﺃﻥ ﺑﺎﻗﻲ ﺍﻟﻨﺎﺱ ﺳﲑﻭﻥ ﺭ‪‬ﻢ ﺑﻴﻨﻤﺎ ﻳﻈﻞ ﻫﺆﻻﺀ ﺍﳌﺴﻴﺤﻴﻮﻥ ﳏﺠﻮﺑﲔ ﻋﻦ‬
‫ﺭ‪‬ﻢ؟ )‪ (٢‬ﻫﻞ ﻛﺎﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻗﺒﻞ ﺫﻟﻚ ﻳﺮﻭﻥ ﺭ‪‬ﻢ ﺑﻴﻨﻤﺎ ﻳﻜﻮﻧﻮﻥ ﻳﻮﻣﺌﺬ ﻣﻦ‬
‫ﺍﶈﺠﻮﺑﲔ ﻋﻨﻪ؟‬
‫ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﺅﻳﺔ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻏ ِﲑ ﻣ‪‬ﻌﺮِﺽ ﻋﻦ ﺍﻟﺪﻳﻦ ﻳﺮﻯ ﺍﷲَ‪،‬‬
‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ)ﺍﻹﺳﺮﺍﺀ‪ ..(٧٣:‬ﺃﻱ‬
‫ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻦ ﻳﺮﺍﻩ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﳑﺎ ﻳﻌﲏ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺍﻋﺘﱪ‬ ‫ﺃﻥ ﻣﻦ ﱂ ﻳﺮ ﺍ َ‬
‫ﻛﻞ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻨﺎﺟﲔ ﳑﻦ ﻳﺮﻭﻧﻪ ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﻟﻜﻞ ﻣﺆﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺇﻧﻪ ﻗﺪ‬
‫ﺭﺃﻯ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﳎﺮﺩ ﺍﻹﳝﺎﻥ ﻳ‪‬ﻌﺘﱪ ﺃﻭﱃ ﺩﺭﺟﺎﺕ ﺍﻟﺮﺅﻳﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺭ‪‬ﺯﻕ ﺍﳌﺮﺀ ﺍﻹﳝﺎﻥ ﺟﺎﺯ ﻟﻨﺎ ﺍﻟﻘﻮﻝ ﺇﻧﻪ ﻗﺪ ﺭﺃﻯ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﻻ ﻳﺘﻴﺴﺮ ﺑﻐﲑ‬
‫ﻣﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ؛ ﺇﺫ ﻟﻴﺲ  ﺍﲰ‪‬ﺎ ﻟﺸﻲﺀ ﻣﺎﺩﻱ‪ ،‬ﺑﻞ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﺍﺗﺼﻒ‬
‫ﺑﻜﻞ ﺍﻟﺼﻔﺎﺕ ﺍﳊﺴﻨﺔ ﻣِﻦ ﺭﺑﻮﺑﻴﺔ ﻭﺭﲪﺎﻧﻴﺔ ﻭﺭﺣﻴﻤﻴﺔ ﻭﻣﺎﻟﻜﻴﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺇﺫﺍ ﻓﻬﻢ‬
‫ﺕ‬
‫ﺍﳌﺮﺀ ﺭﺑﻮﺑﻴ ﹶﺔ ﺍﷲ ﻭﺭﲪﺎﻧﻴﺘﻪ ﻭﺭﺣﻴﻤﻴﺘﻪ ﻭﻣﺎﻟﻜﻴﺘﻪ ﻭﻏﲑﻫﺎ ﻣﻦ ﺻﻔﺎﺗﻪ ﻣﻮﻗﻨ‪‬ﺎ ‪‬ﺎ‪ ،‬ﺗﻴﺴﺮ ‪‬‬
‫ﻟﻪ ﺩﺭﺟﺔ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﻤﻦ ﺭﺅﻳﺔ ﺍﷲ ﻣﺎ ﻳﺘﻴﺴﺮ ﻟﻜﻞ ﻣﺆﻣﻦ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‬
‫ﻭﻻ ﻓﺮﻕ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺿﻌﻴﻒ ﺍﻹﳝﺎﻥ ﺃﻭ ﻣﻦ ﺍﳌﻘﺮ‪‬ﺑﲔ‪.‬‬
‫ﺿ‪‬ﻨﻜﹰﺎ‬
‫ﺸ ﹰﺔ ‪‬‬
‫ﺽ ‪‬ﻋ ‪‬ﻦ ِﺫ ﹾﻛﺮِﻱ ﹶﻓِﺈ ﱠﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻌِﻴ ‪‬‬ ‫ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻃﻪ‪  :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﹶ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺼﲑ‪‬ﺍ ‬ ‫ﺖ ‪‬ﺑ ِ‬
‫ﺸ ‪‬ﺮ‪‬ﺗﻨِﻲ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺏ ِﻟ ‪‬ﻢ ‪‬ﺣ ‪‬‬‫ﺸ ‪‬ﺮ ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ  ﻗﹶﺎ ﹶﻝ ﺭ‪ ‬‬‫ﺤ‪‬‬‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ‪‬ﻨﺴ‪‬ﻰ)ﺍﻵﻳﺎﺕ‪ ..(١٢٧-١٢٥:‬ﺃﻱ‬ ‫ﻚ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﹶﻓ‪‬ﻨﺴِﻴ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺃﻥ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺫﻛﺮﻱ ﻭﱂ ﻳﺘﺪﺑﺮ ﰲ ﺻﻔﺎﰐ ﻭﱂ ﻳﺪﺭﺳﻬﺎ ﻋﺎﺵ ﻋﻴﺸﺔ ﺿﻴﻘﺔ ﺟﺪ‪‬ﺍ؛‬
‫ﺫﻟﻚ ﻷﻥ ﻧﻄﺎﻕ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺇﳕﺎ ﻳﺘﺴﻊ ﻧﺘﻴﺠﺔ ﻣﻌﺮﻓﺘﻪ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ؛ ﻓﻤ‪‬ﻦ ﺗﻴﺴﺮ‬
‫ﻟﻪ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺎﺩﻕ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﲢﻠﹼﻰ ﺑﺎﻟﺴﺨﺎﺀ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺴﺪﺍﺩ ﻭﺍﻟﺮﺃﻓﺔ‬
‫ﻭﺍﶈﺒﺔ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﺰﺩﺍﺩ ﰲ ﺣﺴﻨﺎﺗﻪ ﻫﺬﻩ‪ ،‬ﻭﻟﻜﻦ ﻣ‪‬ﻦ ﻻ ﻳﺆﻣﻦ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻥ‬
‫ﻧﻄﺎﻕ ﻋﻤﻠﻪ ﻳﻈﻞ ﳏﺪﻭﺩ‪‬ﺍ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻧﻄﺎﻕ ﻋﻤﻞ ﺍﳌﺮﺀ ﻳﺘﺴﻊ ﺑﺴﻤ ‪‬ﻮ ﻃﻤﻮﺣﻪ؛ ﺃﻣﺎ ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﻣﻄﻤﺤﻪ ﻋﺎﻟﻴ‪‬ﺎ ﻓﺈﻥ‬
‫ﺃﻋﻤﺎﻟﻪ ﺗﻈﻞ ﰲ ﻧﻄﺎﻕ ﺿﻴﻖ؛ ﻭﻟﺬﻟﻚ ﳒﺪ ﺃﺧﻼﻕ ﺍﻟﻔﻼﺳﻔﺔ ﻻ ﺗﺴﺎﻭﻱ ﺃﻣﺎﻡ ﺃﺧﻼﻕ‬
‫ א‬
‫‪٤٠٩‬‬ ‫אא
‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺷﻴﺌﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﺧﻼﻗﻬﻢ ﺍﻟﻘﻠﻴﻠﺔ ﺃﻳﻀ‪‬ﺎ ﺗﻈﻞ ﺿﻴﻘﺔ ﺍﻟﻨﻄﺎﻕ ﺟﺪ‪‬ﺍ‪ .‬ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ‬
‫ﺃﺧﻼﻕ ﺍﻟﻨﱯ  ﺃﻭ ﺇﱃ ﺃﺧﻼﻕ ﻣﻮﺳﻰ ﺃﻭ ﻋﻴﺴﻰ ‪-‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ -‬ﻟﻮﺟﺪﻧﺎﻫﺎ ﻭﺍﺳﻌﺔ‬
‫ﺳﻌ ﹰﺔ ﻏﲑ ﻋﺎﺩﻳﺔ‪ .‬ﻓﻜﺎﻥ ﺻﺪﻗﻬﻢ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺃﻣﺎﻧﺘﻬﻢ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺑﺸﺎﺷﺘﻬﻢ ﻋﻈﻴﻤﺔ‪،‬‬
‫ﻭﺳﺨﺎﺅﻫﻢ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺭﲪﺘﻬﻢ ﻭﻋﻨﺎﻳﺘﻬﻢ ﺑﺎﻟﻔﻘﺮﺍﺀ ﻭﻋﺪﳍﻢ ﻭﺗﻮﻛﻠﻬﻢ ﻋﻈﻴﻤ‪‬ﺎ؛ ﻟﻘﺪ ﲢﻠﱠﻮﺍ‬
‫ﺑﻌﺸﺮﺍﺕ ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﲟﺴﺘﻮﻯ ﻋﺎﻝ ﺟﺪ‪‬ﺍ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﻔﻼﺳﻔﺔ‪،‬‬
‫ﻓﻘﺪ ﲡﺪ ﺃﺣﺪﻫﻢ ﺃﻣﻴﻨﺎ ﺃﻭ ﺳﺨﻴﺎ‪ ،‬ﻭﻟﻜﻦ ﻟﻦ ﲡﺪ ﺃﻳ‪‬ﺎ ﻣﻨﻬﻢ ﳚﻤﻊ ﰲ ﻧﻔﺴﻪ ﺍﻷﺧﻼﻕ‬
‫ﺍﳊﻤﻴﺪﺓ ﻛﻠﻬﺎ؛ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻷﻥ ﺍﳌﺮﺀ ﺗﻈﻞ ﺃﻋﻤﺎﻟﻪ ﳏﺪﻭﺩﺓ ﰲ ﻧﻄﺎﻕ ﺿﻴ‪‬ﻖ ﻭﻻ‬
‫ﺗﺘﺴﻊ ﺃﺑﺪﺍ ﻣﺎ ﱂ ﻳﻜﻦ ﺃﻣﺎﻣﻪ ﻣﻄﻤﺢ ﻋﺎﻝ ﻳﺘﻄﻠﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﺎ ﱂ ﻳﻜﻦ ﺃﻣﺎﻣﻪ ﺃﺳﻮﺓ ﺭﺍﺋﻌﺔ‬
‫ﻳﺘﺄﺳﻰ ‪‬ﺎ‪ .‬ﻭﺇﺫﺍ ﻇﻠﺖ ﺃﻋﻤﺎﻝ ﺍﳌﺮﺀ ﰲ ﻧﻄﺎﻕ ﺿﻴﻖ ﺟﺪ‪‬ﺍ ﻓﻠﻦ ﺗﺘﺴﻊ ﻭﻟﻦ ﺗﺘﻨﻮﻉ ﺃﻋﻤﺎﻟﻪ‬
‫ﺏ ﻣ‪‬ﻦ ﱂ ﻳﺴ ‪‬ﻊ ﻟﻠﺘﺤﻠﻲ‬ ‫ﺃﺑﺪ‪‬ﺍ؛ ﻓﹶﺄﻧ‪‬ﻰ ﻟﻪ ﺃﻥ ﻳﺮﻯ ﺭﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻭﻛﻴﻒ ﻳﻌﺮﻑ ﺇﳍﹶﻪ ﺍﻟﺮ ‪‬‬
‫ﺑﺮﺑﻮﺑﻴﺔ ﻛﺮﺑﻮﺑﻴﺘﻪ؟ ﻭﻛﻴﻒ ﻳﻌﺮﻑ ﺇﳍﹶﻪ ﺍﻟﺮﺣﻴﻢ ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﺭﺣﻴﻤﺎ؟ ﻭﻛﻴﻒ ﻳﻌﺮﻑ ﺇﳍﹶﻪ‬
‫ﺍﻟﺮﲪﻦ ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﺭﲪﺎﻧ‪‬ﺎ؟ ﻭﻛﻴﻒ ﻳﻘﺪﺭ ﻋﻠﻰ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ‬
‫ﻏﻔﻮﺭ‪‬ﺍ ﻭﺳﺘ‪‬ﺎﺭﺍ ﻭﻣﻬﻴﻤﻨﺎ؟ ﻓﻤ‪‬ﻦ ﱂ ﻳﺬﻕ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺸﻤﺎﻡ ﻣﺜﻼﹰ‪ ،‬ﻛﻴﻒ ﻳﻌﺮﻑ ﻃﻌﻤﻪ‬
‫ﺣﱴ ﻭﻟﻮ ﺭﺁﻩ؟ ﻛﻼ‪ ،‬ﺳﻴﻔﺸﻞ ﰲ ﺍﺳﺘﻴﻌﺎﺏ ﻛﻨﻬﻪ‪ .‬ﻓﺎﻟﺬﻱ ﻳﻈﻞ ﻧﻄﺎﻕ ﻋﻤﻠﻪ ﳏﺪﻭﺩﺍ‬
‫ﺿﻴﻘﺎ‪ ،‬ﻭﱂ ﻳﻌﻜﺲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﺮﺁﺓ ﻗﻠﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﺮﻑ ﺭﺑﻪ ﺇﺫﺍ‬
‫ﻇﻬﺮﺕ ﺻﻔﺎﺗﻪ ﺃﻣﺎﻣﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻛﻼ ﺑﻞ ﺇﻧﻪ ﺳﻴﻘﻒ ﻛﺎﻷﻋﻤﻰ ﻭﻟﻦ ﻳﺮﻯ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻧﻪ ﻳ‪‬ﺒﻌ‪‬ﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻤﻰ‪ ،‬ﻣﻊ ﻇﻨﻪ ﺃﻧﻪ ﻓﻴﻠﺴﻮﻑ ﺣﻜﻴﻢ ﺑﺼﲑ ﻭﻣﻔﻜﺮ‬
‫ﺼﲑ‪‬ﺍ‪ ..‬ﺃﻱ ِﻟ ‪‬ﻢ‬ ‫ﺖ ‪‬ﺑ ِ‬
‫ﺸ ‪‬ﺮ‪‬ﺗﻨِﻲ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺏ ِﻟ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫ﻛﺒﲑ‪ ،‬ﻓﻴﻘﻮﻝ ﷲ ﺗﻌﺎﱃ ﻳﻮﻣﺌﺬ  ‪‬ﺭ ‪‬‬
‫ﺲ ﻛﺒﲑﺍ‪ ،‬ﻭﻓﻴﻠﺴﻮﻓﺎ ﻋﻈﻴﻤ‪‬ﺎ‬ ‫ﺑﻌﺜﺘ‪‬ﲏ ﺃﻋﻤﻰ ﺍﻟﻴﻮﻡ ﻣﻊ ﺃﻧﲏ ﻛﻨﺖ ﺑﺼﲑﺍ ﺣﻜﻴﻤ‪‬ﺎ‪ ،‬ﻭﻋﺎِﻟ ‪‬ﻢ ﻧﻔ ٍ‬
‫ﻭﻋﺎﳌﺎ ﻛﺒﲑﺍ‪ ،‬ﺃﺅﺳﺲ ﻣﻌﻠﻮﻣﺎﰐ ﻋﻠﻰ ﺍﳌﺸﺎﻫ‪‬ﺪﺓ‪ ،‬ﻭﺃﻗﻀﻲ ﻟﻴﻠﻲ ﻭ‪‬ﺎﺭﻱ ﰲ ﻣﻄﺎﻟﻌﺔ‬
‫ﻚ َﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﹶﻓ‪‬ﻨﺴِﻴ‪‬ﺘﻬ‪‬ﺎ‬
‫ﻚ ﹶﺃ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﺍﻟﻜﺘﺐ ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ؟ ﻓﻴﺠﻴﺒﻪ ﺍﷲ ﺗﻌﺎﱃ  ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ‪‬ﻨﺴ‪‬ﻰ‪ ..‬ﺃﻱ ﻗﺪ ﺃﺭﻳﻨﺎﻙ ﻋﻠﻰ ﻳﺪ ﺭﺳﻮﻟﻨﺎ ﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﺃﺗﻴﻨﺎﻙ ﺑﺎﻵﻳﺎﺕ‬ ‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻋﻠﻰ ﻛﻮﻧﻨﺎ ﺇﳍﹰﺎ ﻗﺎﺩﺭﺍ‪ ،‬ﻭﺭﺑ‪‬ﺎ ﻭﺭﺣﻴﻤﺎ‪ ،‬ﻭﻣﺎﻟﻜﺎ ﻭﳏﻴﻴﺎ ﻭﳑﻴﺘﺎ‪ ،‬ﻓﻠﻢ ﺗﺄ‪‬ﺑ ‪‬ﻪ ‪‬ﺎ ﻭﱂ ﺗﺘﻮﺟﻪ‬
‫ﺇﻟﻴﻬﺎ‪ .‬ﻛﻨﺖ ﺗﺮﻯ ﺭﺳﻮﱄ ﻭﺗﻌﺘﱪ ﻛﻼﻣﻪ ﻓﺎﺭﻏﹰﺎ‪ ،‬ﻭﺗﻘﻮﻝ ﹶﺃﻧ‪‬ﻰ ﳍﺬﺍ ﺍﻟﺸﻴﺦ ﺃﻥ ﻳﺴﺘﻮﻋﺐ‬
‫ﻋﻠﻮﻣﻲ ﻭﻣﻌﺎﺭﰲ! ﺃﻧﺎ ﻓﻴﻠﺴﻮﻑ! ﺃﻧﺎ "ﻛﺎ‪‬ﻧﻂ"! ﻭﺃﻧﺎ "ﻫﻴﺠﻞ"! ﻛﻴﻒ ﺃﺿﻴﻊ ﻭﻗﱵ ﰲ‬
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‫ﺖ ﻣ‪‬ﻌ ِﺮﺿ‪‬ﺎ ﻋﻨﺎ‪ ،‬ﻓﻨ‪‬ﻌﺮﺽ ﻋﻨﻚ‪ .‬ﻭﻷﻧﻨﺎ ﳓﻦ ﻣ‪‬ﻦ ﻳﻬﺐ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻓﻬﺔ‪ .‬ﻓﻤﺎ ﺩﻣ ‪‬‬
‫ﺖ ﻣﺘﻮﺟﻬ‪‬ﺎ ﺇﻟﻴﻨﺎ ﻣﻦ ﻗﺒﻞ ﻷﻋﻄﻴﻨﺎﻙ‬ ‫ﲔ ﻭﺍﻟﻨﻮ ‪‬ﺭ ﺍﻟﻠﺬ‪‬ﻳ ِﻦ ‪‬ﻤﺎ ﻳﺒﺼﺮ‪ ،‬ﻓﻠﻮ ﻛﻨ ‪‬‬ ‫ﻟﻺﻧﺴﺎﻥ ﺍﻷﻋ ‪‬‬
‫ﺕ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‬ ‫ﺍﻟﻌﻴﻮﻥ ﻭﺍﻟﻨﻮﺭ‪ ،‬ﻭﻟﻜﻨﻚ ﺃﻋﺮﺿﺖ ﻋﻨﺎ‪ ،‬ﻓﻨـﺰﻋﻨﺎ ﻣﻨﻚ ﻧﻮﺭﻧﺎ‪ ،‬ﻓﺤ‪‬ﺸﺮ ‪‬‬
‫ﺃﻋﻤﻰ‪.‬‬
‫ﻟﻘﺪ ﺗﺒﲔ ﻣﻦ ﻫﻨﺎ ﺃﻥ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻵﻳﺎﺕ ﺇﳕﺎ ‪‬ﺐ ﺍﳌﺆﻣﻦ ﻧﻮﻋ‪‬ﺎ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﶈﺮﻭﻣﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﻳﻈﻠﻮﻥ ﳏﺮﻭﻣﲔ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺍﻟﱵ ﻫﻲ ﺃﻛﱪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﺘﻴﺴﺮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ ﻫﻞ ﻛﺎﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﺮﻭ‪‬ﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻗﻴﻞ‬
‫ﺤﺠ‪‬ﻮﺑ‪‬ﻮ ﹶﻥ‪ ،‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺧﺎﺹ ﺑﺮﺅﻳﺔ‬ ‫ﳍﻢ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺍﷲ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻦ ﻳ‪‬ﺮﺯﻗﻮﻫﺎ ﻳﻮﻣﻬﺎ ﺃﻳﻀﺎ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﺰﻳﺪ ﺍﳌﺮﺀ ﻣﻌﺮﻓﺔ‬
‫ﺑﺎﻷﺷﻴﺎﺀ ﻓﻮﺭ‪‬ﺍ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻳﺼﺎﺏ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺼﺪﺃ ﲝﻴﺚ ﻻ ﻳﺘﻴﺴﺮ‬
‫ﺖ ﻹﻧﺴﺎﻥ ﻋﺎﺩﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﻷﻓﻴﻮﻥ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ﺭﻏﻢ ﺍﻟﻌﻠﻢ؛ ﻓﻤﺜﻼ ﺇﺫﺍ ﻗﻠ ‪‬‬
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‫ﺐ ﺑﺎﳌﺮﺽ ﻭﺿﻌﻔ ‪‬‬ ‫ﺃﺿﺮﺍﺭ ﻛﺜﲑﺓ‪ ،‬ﻓﺴﻮﻑ ﻳﺘﺠﻨﺐ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﻟﻌِﻠﻤﻪ ﺃﻥ ﻟﻮ ﺗﻨﺎﻭﻟﻪ ﺃﺻﻴ ‪‬‬
‫ﺃﻋﺼﺎﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻣ‪‬ﻦ ﺍﻋﺘﺎﺩ ﺗﻌﺎﻃ ‪‬ﻲ ﺍﻷﻓﻴﻮﻥ‪ ،‬ﻓﻠﻦ ﳚﺪﻳﻪ ﻧﺼ ‪‬ﺢ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻣﻬﻤﺎ ﺣﺬﺭﻩ‬
‫ﻭ‪‬ﺎﻩ ﻋﻦ ﺗﻌﺎﻃﻴﻪ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﺴﺘﻤﺮ ﰲ ﺗﻌﺎﻃﻴﻪ ﻣﻬﻤﺎ ﺳﺎﺀﺕ ﺃﺧﻼﻗﻪ ﻭﺗﺪﻫﻮﺭﺕ ﺻﺤﺘﻪ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺸﺨﺺ ﳝﻠﻚ ﺍﻟﻌﻠﻢ ﻭﻟﻜﻦ ﻳﻌﻮﺯﻩ ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻷﻥ ﻋﺎﺩﺗﻪ ﺍﻟﻘﺪﳝﺔ ﻭﺭ‪‬ﻳ ‪‬ﻦ ﻗﻠﺒﻪ ﻗﺪ‬
‫ﺣﺎﻻ ﺩﻭﻥ ﺗﻴﺴﺮ ﺍﳌﻌﺮﻓﺔ ﻟﻪ ﺭﻏﻢ ﺗﻴﺴﺮ ﺍﻟﻌﻠﻢ ﻟﻪ؛ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺗﺮﻙ ﺍﻷﻓﻴﻮﻥ‪ .‬ﻫﺎﺗﺎﻥ ﳘﺎ‬
‫ﺍﳊﺎﻟﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﺗﻄﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ؛ ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﺍﻹﳍﻴﺔ ﺍﺳﻢ ﻟﻠﻌﺮﻓﺎﻥ ﻭﻟﻴﺲ ﻟﻠﻌﻠﻢ؛‬
‫ﺻﺎ ﻟﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺇﳕﺎ ﺗﺘﻴﺴﺮ ﺑﺎﻟﻌﺮﻓﺎﻥ‬ ‫ﻭﺣﻴﺚ ﺇﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻜﻮﻥ ﺧﺎ ‪‬‬
‫ﻻ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﻋﻨﺪﻣﺎ ﺗﺘﺠﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﻭﻗﻮﺗﻪ ﻳﻮﻣﺌﺬ ﻓﻠﻦ ﻳﺘﻴﺴﺮ ﳍﻢ ﺍﻟﻌﺮﻓﺎﻥ ﺭﻏﻢ‬
‫ﺍﻧﻜﺸﺎﻑ ﺧﻄﺌﻬﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻟﻜﻮﻥ ﻗﻠﻮ‪‬ﻢ ﳒﺴﺔ ﻗﺪ ﺭﺍﻧﺖ ﻋﻠﻴﻬﺎ ﺫﻧﻮ‪‬ﻢ‪ ..‬ﺃﻱ ﻟﻦ ﻳﻜﻮﻥ‬
‫ﻋﻨﺪﻫﻢ ﺍﻟﻌﺮﻓﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻓﻤﺜﻠﻬﻢ ﻛﻤﺜﻞ ﻣﺘﻌﺎﻃﻲ ﺍﻷﻓﻴﻮﻥ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻟﻦ ﻳﺘﺮﻛﻪ ﻣﻬﻤﺎ ﺣﺬﱠﺭﺗﻪ ﻭﺧﻮ‪‬ﻓﺘﻪ ﻻﻋﺘﻴﺎﺩﻩ ﺗﻨﺎﻭﻟﹶﻪ‪.‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺒﲔ ﻫﻨﺎ ﺃﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﻻﻧﻜﺸﺎﻑ‪ ،‬ﻓﺮﻏﻢ ﺗﻴﺴ‪‬ﺮ ﺍﻟﻌﻠﻢ ﻟﻦ ﻳﺘﻴﺴﺮ ﳍﻢ‬
‫ﺍﻟﻌﺮﻓﺎﻥ ﻟﻜﻮﻥ ﻗﻠﻮ‪‬ﻢ ﻗﺪ ﺗﻨﺠﺴﺖ‪ ،‬ﻓﱪﻏﻢ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﻗﺎﺩﺭ ﻭﻳﺪﺭﻛﻮﻥ ﺃﻥ ﺍﷲ‬
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‫ﺭﺣﻴﻢ ﻭﻋﺰﻳﺰ‪ ،‬ﻭﻟﻜﻦ ﻟﻦ ﻳﻜﻮﻥ ﳍﻢ ﺃﻱ ﺻﻠﺔ ﺑﺎﻟﺮﺏ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻼ‬
‫ﻳﺴﺘﺤﻘﻮﻥ ﺍﳉﻨﺔ ﺑﻞ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ‪.‬‬

‫‪∩⊇∪ šÍhŠÏk=Ïæ ’Å∀s9 Í‘#tö/F{$# |=≈tGÏ. ¨βÎ) Hξx.‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﻻ ﺗﻈﻨﻮﺍ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻟﻦ ﻳﺰﺩﻫﺮﻭﺍ ﻭﻟﻦ ﻳﺘﻘﺪﻣﻮﺍ؟ ﻛﻼ‪ ،‬ﺑﻞ ﺇﻥ ﻧﺼﻴﺐ‬
‫ﺍﳌﺆﻣﻨﲔ ﻣﻜﺘﻮﺏ ﰲ ﻋﻠﻴﲔ‪ .‬ﻟﻮ ﻓﺴﺮﻧﺎ ﻋﻠﻴﲔ ﲟﻌﲎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ ﺗﻠﻚ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻧﺒﺎﺀ ﻋﻦ ﺍﺯﺩﻫﺎﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻴﲔ ﲟﻌﲎ‬
‫ﲔ ﺃﻥ ﻧﻴﻞ‬ ‫ﺏ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ِﺭ ﹶﻟﻔِﻲ ِﻋﱢﻠ‪‬ﻴ ‪‬‬ ‫ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺕ ﻋ‪‬ﻼ ﻗﻀﺎ ٌﺀ ﻣﱪﻡ‪.‬‬
‫ﺍﳌﺆﻣﻨﲔ ﺩﺭﺟﺎ ٍ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺇﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻋﻠﻴﲔ ﺍﳉﻨﺔ )ﺍﺑﻦ ﻛﺜﲑ(‪ .‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻔﺮﺩﺍﺕ‪:‬‬
‫"ﺑﻞ ﺫﻟﻚ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﺳ ‪‬ﻢ ‪‬ﺳﻜﹼﺎ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﻗﺮﺏ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻫﺬﺍ ﺍﳉﻤﻊ‬
‫ﲔ ﻳﻌﲏ ﺃﻥ ﺍﺳﻢ‬ ‫ﺏ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ِﺭ ﹶﻟﻔِﻲ ِﻋﱢﻠ‪‬ﻴ ‪‬‬
‫ﻳ‪‬ﺨﺘﺺ ﺑﺎﻟﻨﺎﻃﻘﲔ‪ ".‬ﻭﻋﻠﻴﻪ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ ﱠﻥ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺍﻷﺑﺮﺍﺭ ﻣﻜﺘﻮﺏ ﰲ ﻋﻠﻴﲔ‪ ،‬ﻭﺃﻥ ﺫﻛﺮﻫﻢ ﻣﻮﺟﻮﺩ ﺣﻴﺚ ﺫِﻛ ‪‬ﺮ ﻋﻠﻴﲔ‪.‬‬
‫ﺕ ﻛﻌ‪‬ﺒﺎ ﺍﻟﻮﻓﺎ ﹸﺓ ﺃﺗ‪‬ﺘﻪ ﹸﺃ ‪‬ﻡ‬ ‫ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻛﻌﺐ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪" :‬ﳌﺎ ﺣﻀﺮ ‪‬‬
‫ﺖ ﺍﺑﲏ ﻓﻼﻧﺎ ﻓﺎ ﹾﻗ ‪‬ﺮﹾﺃ ﻋﻠﻴﻪ ﻣﲏ‬ ‫ﺖ ﺍﻟﱪﺍﺀ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﻥ ﻟﻘﻴ ‪‬‬ ‫ِﺑﺸﺮ ﺑﻨ ‪‬‬
‫ﺖ‬‫ﺍﻟﺴﻼ ‪‬ﻡ‪ .‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻳﺎ ﹸﺃ ‪‬ﻡ ِﺑﺸﺮ‪ ،‬ﳓﻦ ﺃﺷﻐ ﹸﻞ ﻣﻦ ﺫﻟﻚ‪ .‬ﻗﺎﻟﺖ‪ :‬ﺃﻣﺎ ﲰﻌ ‪‬‬
‫ﺭﺳﻮﻝ ﺍﷲ  ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﻧﺴﻤﺔ ﺍﳌﺆﻣﻦ ﻟﺘﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺣﻴﺚ ﺷﺎﺀﺕ‪ ،‬ﻭﺇﻥ ﻧﺴﻤﺔ‬
‫ﺍﻟﻜﺎﻓﺮ ﰲ ﺳﺠﲔ؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻬﻮ ﺫﺍﻙ‪) ".‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪،‬‬
‫ﻭﺍﻟﻄﱪﺍﱐ ﺍﳊﺪﻳﺚ ﺭﻗﻢ ‪ ،١٢٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﺍﳊﺪﻳﺚ ﺭﻗﻢ ‪.(٤٢٤٠‬‬
‫ﻟﻘﺪ ﺗﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻋﻠﻴﲔ ﻳﻌﲏ ﺍﳊﺮﻳﺔ‪ ،‬ﺇﺫ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ "ﻧﺴﻤﺔ‬
‫ﺍﳌﺆﻣﻦ ﺗﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺣﻴﺚ ﺷﺎﺀﺕ"؛ ﻭﻗﺪ ﺑ‪‬ﻴﻨ‪‬ﺎ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻣﻌﲎ ﺍﻟﺴﺠﲔ ﻫﻮ‬
‫ﺍﻟﺴﺠﻦ؛ ﻭﻋﻠﻴﻪ ﻓﺘﻌﲏ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻛﻤﺎ ﺟﻌﻠﻮﺍ ﻧﻄﺎﻕ ﺃﻋﻤﺎﳍﻢ ﳏﺪﻭﺩ‪‬ﺍ ﺟﺪﺍ‪،‬‬
‫ﻭﻗﺼ‪‬ﺮﻭﺍ ﰲ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻛﺬﻟﻚ ﻓﺈ‪‬ﻢ ﺳﻴﻮﺿﻌﻮﻥ ﰲ ﺳﺠﲔ‪ ،‬ﺃﻱ ﰲ ﺣﺎﻟﺔ ﺳﺠﻦ‬
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‫ﻛﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﳜﺘﻢ ﺍﳊﺪﻳﺚ ﻋﻦ ﻧﺒﻮﺀﺍﺕ ﻫﻼﻙ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﺯﺩﻫﺎﺭ ﺍﳌﺆﻣﻨﲔ ﻫﻨﺎ‪،‬‬
‫ﻣﺒﻴﻨ‪‬ﺎ ﺃﻥ ﻏﻠﺒﺔ ﻫﺆﻻﺀ ﺍﳌﻄﻔﻔﲔ ﺳﺘﻄﻮﻝ ﺑﻼ ﺷﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴ‪‬ﻨﻬﻴﻬﺎ ﺣﺘﻤ‪‬ﺎ‪،‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛﺮﺭ ﻟﻔﻆ )ﻛﻼ( ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﺳﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻓﺘﺮﺍﺕ ﻗﺼﲑﺓ‪،‬‬
‫ﺖ ﻣﻦ ﻗﺒﻞ ﺇﺷﺎﺭ ﹲﺓ ﺧﻔﻴﺔ ﺇﱃ ﻭﻗﻮﻉ ﺛﻼﺙ ﻫﺰﺍﺕ ﻗﻮﻳﺔ ﻹﻫﻼﻙ ﺍﻟﺸﻌﻮﺏ‬ ‫ﻭﻓﻴﻪ ﻛﻤﺎ ﻗﻠ ‪‬‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﰒ ﺑﻌﺪﻫﺎ ﺗﻘﻊ ﺍﳍﺰﺓ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﱵ ﻳﺘﺮﺍﺀﻯ ‪‬ﺎ ﻣﺼﲑ ﻫﺆﻻﺀ ﺍﳌﻄﻔﻔﲔ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ‪،‬‬
‫ﻓﻴﻐﻠﺐ ﺍﻹﺳﻼﻡ ﻭﻳﻬﻠﻚ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻣﺼﲑ ﻫﺆﻻﺀ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺧﻴﻤ‪‬ﺎ ﲝﻴﺚ‬
‫ﺳﻴﺤﺎﻭﻟﻮﻥ ﺍﻟﻔﺮﺍﺭ ﻣﻨﻪ ﺑﻜﻞ ﻭﺳﻴﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﺑﺪﻭﻥ ﺟﺪﻭﻯ‪ .‬ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻴﺴﺎﺭﻋﻮﻥ‬
‫ﻟﺮﺅﻳﺔ ﻣﺼﲑﻫﻢ ﻗﺎﺋﻠﲔ ﻧِﻌﻢ ﺍﳌﺼﲑ ﻭﻧِﻌﻤﺖ ﺍﻟﻌﺎﻗﺒﺔ!‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ ﺃﻥ ﻛﻠﻤﺔ ﺳﺠﲔ ﺍﻟﱵ ﻗﺪ ﻭﺭﺩﺕ ﻫﻨﺎ ﲝﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻔﺮﺩﺓﹲ‪،‬‬
‫ﻭﻛﻠﻤﺔ ﻋﻠﻴﲔ ﺍﻟﻮﺍﺭﺩﺓ ﲝﻖ ﺍﳌﺆﻣﻨﲔ ﲨ ‪‬ﻊ‪ .‬ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺰﻳﺪ‬
‫ﰲ ﻋﻘﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺰﻳﺪ ﰲ ﺟﺰﺍﺀ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻈﻞ ﺍﻟﻜﺎﻓﺮ ﻣﻘﻴ‪‬ﺪﺍ ﰲ ﺳﺠﻦ‬
‫ﻭﺍﺣﺪ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻈ ﹼﻞ ﺍﳌﺆﻣﻦ ﻳﻨﺘﻘﻞ ﻣﻦ ﺑﻴﺖ ﺇﱃ ﺁﺧﺮ ﺃﲨﻞ ﻭﺃﺭﻭﻉ ﻭﺃﻋﻠﻰ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺴﲑ‬
‫ﺍﷲ ﺑﻪ ﰲ ﻋﻮﺍﱂ ﻛﺜﲑﺓ‪ .‬ﻓﻠﻠﻤﺆﻣﻦ ﺑﻴﻮﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻠﻜﺎﻓﺮ ﺑﻴﺖ ﻭﺍﺣﺪ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ‬
‫ﰲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﺳﺘﺨﺪﻡ ﺻﻴﻐﺔ ﺍﳌﻔﺮﺩ ﻟﺒﻴﺖ ﺍﻟﻜﺎﻓﺮ ﻭﺻﻴﻐﺔ ﺍﳉﻤﻊ ﻟﺒﻴﺖ ﺍﳌﺆﻣﻦ‪.‬‬

‫)‪∩⊄⊂∪ AΟ‹ÏètΡ ’Å∀s9 u‘#tö/F{$# ¨βÎ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﻧﻌﻴﻢ‪ :‬ﺍﻧﻈ ‪‬ﺮ ﰲ ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ ﲢﺖ ﺍﻵﻳﺔ‪.١٤ :‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﱂ ﻳﻘﻞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﺇﻥ ﺍﻷﺑﺮﺍﺭ ﺳﻴ‪‬ﻨﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺇ‪‬ﻢ ﺳﻴﻜﻮﻧﻮﻥ‬
‫ﰲ ﻧِﻌﻤﺔ‪ ..‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺠﻌﻞ ﳏﻴﻄﻬﻢ ﻛﻠﱠﻪ ﻧﻌﻤ ﹰﺔ‪ .‬ﻭﳝﻜﻦ ﺗﻔﻬ‪‬ﻢ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ‬
‫ﺐ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﺑﺪﻟﻮ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﻘﻔﺰ ﰲ ﺑﺮﻛﺔ ﺍﳌﺎﺀ‪ ،‬ﻻ ﺷﻚ‬ ‫ﺼ ‪‬‬
‫ﲟﺜﺎﻝ ﺷﺨﺼﲔ ﺃﺣﺪﳘﺎ ﻳ‪ ‬‬
‫ﺃﻥ ﻛﻠﻴﻬﻤﺎ ﺳﻴﺘﺒﻠﻞ ﺑﺎﳌﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺷﺘ‪‬ﺎﻥ ﺑﻴﻨﻬﻤﺎ‪ .‬ﺇﺫﹰﺍ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ ﱠﻥ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ‪‬ﺭ‬
‫ﹶﻟﻔِﻲ ‪‬ﻧﻌِﻴ ٍﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺠﻌﻞ ﳏﻴﻄﻬﻢ ﻛﻠﻪ ﻧﻌﻤﺔ‪ ،‬ﻭﻛﺄﳕﺎ ﻗﻔﺰﻭﺍ ﰲ ﺑِﺮﻛﺔ ﺍﻟﻨﻌﻤﺔ‪،‬‬
‫ﺃﻱ ﺃﻥ ﺍﻟﻨﻌﻤﺔ ﺳﺘﺤﻴﻂ ‪‬ﻢ ﻭﺗﻐﻄﻴﻬﻢ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪.‬‬
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‫‪∩⊄⊆∪ tβρãÝàΖtƒ Å7Í←!#u‘F{$# ’n?tã‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺠﺪ ﻣﺰﻳ‪‬ﻦ ﰲ ﹸﻗ‪‬ﺒ ٍﺔ ﺃﻭ ﺑﻴﺖٍ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ‬
‫ﺍﻷﺭﺍﺋﻚ‪ :‬ﲨ ‪‬ﻊ ﺍﻷﺭﻳﻜﺔ‪ ،‬ﻭﻫﻲ ﺳﺮﻳ ‪‬ﺮ ﻣﻨ ‪‬‬
‫ﺠﹶﻠ ﹲﺔ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺳﺮﻳﺮ ﻓﻬﻮ ‪‬ﺣ ‪‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻛﻠﻤﺔ ﻳﻨﻈﺮﻭﻥ ﺻﻔﺔ ﻟﻸﺑﺮﺍﺭ‪ ،‬ﺃﻭ ﺣﺎﻝ‪ .‬ﻓﺈﺫﺍ ﺍﻋﺘﱪﻧﺎﻫﺎ ﺣﺎ ﹰﻻ ﻓﺎﳌﻌﲎ ﺃﻥ‬
‫ﺍﳌﺮﺀ ﻳﻨﺎﻝ ﺑﻌﺾ ﺍﻟﻨﻌﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻳﺪﺭﻙ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺆﰐ ﺍﳌﺆﻣﻨﲔ‬
‫ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ‪ ..‬ﺃﻱ ﻳﺪﺭﻛﻮﻥ ﻋﻈﻤﺘﻬﺎ ﻭﻗﻴﻤﺘﻬﺎ‪ .‬ﻭﻣﺜﺎﻟﻪ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻚ ﺇﺫﺍ‬
‫ﺖ ﻃﻔﻼ ﻗﻄﻌﺔ ﺃﳌﺎﺱ ﻓﻠﻦ ﻳﻌﺘﱪﻫﺎ ﺷﻴﺌﺎ ﺫﺍ ﻗﻴﻤﺔ‪ ،‬ﻛﺬﻟﻚ ﺣﲔ ﻳﻨﻌﻢ ﺍﷲ ﻋﻠﻰ‬ ‫ﺃﻋﻄﻴ ‪‬‬
‫ﺑﻌﺾ ﺍﻷﻣﻢ ﺑﻨِﻌ ٍﻢ ﻓﻼ ﻳﺪﺭﻛﻮﻥ ﺣﻘﻴﻘﺘﻬﺎ؛ ﻓﻤﺜﻼ ﻗﺪ ﺃﹸﻋﻄﻴﺖ ﺍﻟﺸﻌﻮﺏ ﺍﻷﻭﺭﻭﺑﻴﺔ‬
‫ﻣﺎﺋﺪﺓ‪ ،‬ﺗﻠﻚ ﺍﳌﺎﺋﺪﺓ ﺍﻟﱵ ﺩﻋﺎ ﳍﺎ ﺍﳌﺴﻴﺢ ﻣﻦ ﺃﺟﻠﻬﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻈﻨﻮﻥ ﺃﻥ ﻛﻞ ﻣﺎ‬
‫ﺃﺣﺮﺯﻭﻩ ﺇﳕﺎ ﺃﺣﺰﺭﻭﻩ ﺑﻘﻮ‪‬ﻢ؛ ﻭﻛﺄﳕﺎ ﻗﺪ ﻋﻤﻴﺖ ﺑﺼﲑ‪‬ﻢ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻋﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﺇﻧﻨﺎ ﺣﲔ ﻧﻨﻌﻢ ﻋﻠﻴﻬﻢ ﺳﻴﻜﻮﻧﻮﻥ ﻋﻨﺪﻫﺎ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ‪ ..‬ﺃﻱ ﻳﺪﺭﻛﻮﻥ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﻧﺘﻴﺠﺔ ﻟﻠﻨﺒﻮﺀﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻨﻬﻢ‪ .‬ﻭﻛﺄﻥ ﺍﳌﻌﲎ ﺃ‪‬ﻢ ﳌﺎ ﻛﺎﻧﻮﺍ ﻳﺘﻤﺘﻌﻮﻥ‬
‫ﻼ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‬ ‫ﺑﺎﻟﺒﺼﲑﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻓﺴﻴﺤﻤﻠﻮﻥ ﻋﺐﺀ ﺍﻷﻣﺎﻧﺔ ﺟﻴﺪﺍ‪ .‬ﺍﻧﻈﺮﻭﺍ ﻣﺜ ﹰ‬
‫ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺃﲨﻌﲔ ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺪﺭﻛﻮﻥ ﻋﻨﺪ ﻛﻞ ﺧﻄﻮﺓ ﺃﻥ ﻣﺎ ﺃﹸﻋﻄﻮﻩ ﻟﻴﺲ‬
‫ِﻣ ﹾﻠﻜﹰﺎ ﳍﻢ‪ ،‬ﺑﻞ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﺿﻊ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﺤﺎﻓﹶﻈﻮﺍ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﳛﺎﻓﹶﻆ ﻋﻠﻰ ﺃﻣﺎﻧﺎﺕ ﺍﷲ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺍﻋﺘﱪﻧﺎ "ﻳﻨﻈﺮﻭﻥ" ﺻﻔﺔ ﻟﻸﺑﺮﺍﺭ‪ ،‬ﻓﻤﻌﲎ ﺍﻵﻳﺔ ﻋﻨﺪ ﺍﳌﻔﺴﺮﻳﻦ‪ -١ :‬ﻳﻨﻈﺮﻭﻥ ﺇﱃ‬
‫ﻣﺎ ﺷﺎﺀﻭﺍ ﻣﻦ ﺭﻏﺎﺋﺐ ﻣﻨﺎﻇﺮ ﺍﳉﻨﺔ ﻭﻣﺎ ﺃﻋ ‪‬ﺪ ﺍﷲ ﳍﻢ ﻣﻦ ﻛﺮﺍﻣﺎﺕ‪ -٢ ،‬ﻳﻨﻈﺮﻭﻥ ﺇﱃ‬
‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺃﻋﺪﺍﺋﻬﻢ‪) .‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ(‬
‫ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﳌﻔﺴﺮﻳﻦ ﻇﻨﻮﺍ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺧﺎﺻﺔ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺪﻓﻌﻬﻢ ﺫﻟﻚ ﺇﱃ‬
‫ﺍﻟﺘﻔﻜﲑ ﰲ ﺃﺷﻴﺎﺀ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻘﻴﺎﻣﺔ‪ .‬ﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﳝﻜﻦ ﺃﻥ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻜﻦ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻟﻘﻴﺎﻣﺔ ﳝﻜﻦ ﺃﻥ ﻳﺮﺍﺩ ﻣﻦ ﻧﻌﻴﻢ ﻧِﻌﻢ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﺍﻟﱵ ﻭ‪‬ﻋﺪ ‪‬ﺎ ﺍﻷﺑﺮﺍﺭ؛ ﻭﻟﺬﻟﻚ ﺃﺭﻯ ﺍﻵﰐ‪:‬‬
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‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻘﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺒﻞ ﻋﻦ ﻣﺼﲑ ﻫﺆﻻﺀ ﺍﻟﻔﺠﺎﺭ ﻓﻘﺎﻝ  ﹶﻛﻠﱠﺎ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ‬
‫ﺤﺠ‪‬ﻮﺑ‪‬ﻮ ﹶﻥ‪ ..‬ﺃﻱ ﺃ‪‬ﻢ ﻟﻦ ﻳ‪‬ﺮﺯﻗﻮﺍ ﺭﺅﻳﺔ ﺭ‪‬ﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻜﺎﻥ ﻟﺰﺍﻣ‪‬ﺎ‬ ‫‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﻚ‬‫ﺍﻵﻥ ﺃﻥ ﳜﱪ ﻋﻦ ﻣﺼﲑ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ ِﺇ ﱠﻥ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ‪‬ﺭ ﹶﻟﻔِﻲ ‪‬ﻧﻌِﻴ ٍﻢ  ‪‬ﻋﻠﹶﻰ ﺍ َﻷﺭ‪‬ﺍِﺋ ِ‬
‫‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ‪ ..‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﻋﻠﻰ ﺿﻮﺀ ﻣﺼﲑ ﺍﻟﻔﺠﺎﺭ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻘﺮﻳﻨﺔ ﺳﻜﺖ ﺍﷲ ﻋﻤﺎ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ؛ ﻭﻟﺬﻟﻚ‬
‫ﻓﺄﺣﺪ ﻣﻌﺎﱐ ﻳﻨﻈﺮﻭﻥ ﻫﻨﺎ ﺃ‪‬ﻢ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺭ‪‬ﻢ ﻭﻻ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺍﶈﺠﻮﺑﲔ ﻋﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﻈﺮ ﻧﻮﻋﺎﻥ‪ :‬ﺃﻭﳍﻤﺎ‪ :‬ﺻﻔﺎﰐﱞ‪ ،‬ﺃﻱ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻈﻬﻮﺭ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﰲ ﺑﻼﺩﻧﺎ ﻋﻨﺪ ﺭﺅﻳﺔ ﻣﺼﻴﺒﺔ ﺃﻭ ﺍﻧﻘﻼﺏ ﻋﻈﻴﻢ ﺃﻭ ﺣﺎﻻﺕ ﻏﲑ ﻋﺎﺩﻳﺔ‪:‬‬
‫ﻚ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﻳﻌﲏ‪ :‬ﻋﻨﺪﻣﺎ‬ ‫ﺖ ﺑﺮﺅﻳﺘﻬﺎ ﺭﰊ‪ .‬ﻭﻋﻠﻴﻪ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻋﻠﹶﻰ ﺍ َﻷﺭ‪‬ﺍِﺋ ِ‬ ‫ﻟﻘﺪ ﺭﺃﻳ ‪‬‬
‫ﳛﲔ ﻣﻮﻋﺪ ﲢﻘﻖ ﻫﺬﻩ ﺍﻷﻧﺒﺎﺀ ﺳﻴ‪‬ﺤﺪﺙ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻧﻘﻼﺑﺎﺕ ﻋﻈﻴﻤﺔ‪ ،‬ﻓﻴﻘﻮﻝ ﻛﻞ‬
‫ﻣﺆﻣﻦ ﺑﺮﺅﻳﺘﻬﺎ‪ :‬ﻫﺬﺍ ﻟﻴﺲ ﺇﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻣﻮﺟﻮﺩﺓ ﰲ ﺗﺎﺭﻳﺦ‬
‫ﺍﻹﺳﻼﻡ؛ ﻓﻤﺜﻼ ﻣﺮ ﹰﺓ ﻛﺎﻥ ﻭﺍﻟﺪ ﺃﰊ ﺑﻜﺮ ﺟﺎﻟﺴﺎ ﰲ ﳎﻠﺲ ﲟﻜﺔ ﺣﱴ ﺟﺎﺀ ﺷﺨﺺ ﻣﻦ‬
‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺣﺎﻝ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﺗﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻤﺎﺫﺍ ﺣﺼﻞ‬
‫ﺑﻌﺪ ﺫﻟﻚ؟ ﻓﻘﺎﻝ ﺍﻟﺰﺍﺋﺮ‪ :‬ﻟﻘﺪ ﺍﻧﺘﺨﺐ ﺍﻟﻨﺎﺱ ﺧﻠﻴﻔ ﹰﺔ ﻟﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻣ‪‬ﻦ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺑﻜﺮ‪ .‬ﻓﻘﺎﻝ‬
‫ﻭﺍﻟ ‪‬ﺪ ﺃﰊ ﺑﻜﺮ‪ :‬ﻣ‪‬ﻦ ﺃﺑﻮ ﺑﻜﺮ؟ ﻗﺎﻝ‪ :‬ﺍﺑﻦ ﺃﰊ ﻗﺤﺎﻓﺔ‪ .‬ﻓﺬﻛﺮ ﺃﺑﻮ ﻗﺤﺎﻓﺔ ﻟﻪ ﺃﲰﺎﺀ ﻋﺪﺓ‬
‫ﻋﺎﺋﻼﺕ ﻛﺒﲑﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻞ ﺭﺿﻲ ﻫﺆﻻﺀ ﺑﺎﻧﺘﺨﺎﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﺑﺎﻳﻌﻮﻩ ﲨﻴﻌﺎ‪ .‬ﻓﻠﻢ‬
‫ﳝﻠﻚ ﻭﺍﻟﺪ ﺃﰊ ﺑﻜﺮ ﻧﻔﺴﻪ ﻭﻗﺎﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‬
‫)ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ‪ :‬ﺫﻛ ‪‬ﺮ ﺑﻴﻌﺔ ﺃﰊ ﺑﻜﺮ (‪ ..‬ﺃﻱ ﻟﻮﻻ ﺃﻥ ﺍﷲ ﺃﺣ ‪‬ﺪ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻟﻪ‬
‫ﺖ ﻛﺒﺎﺭ ﻗﺒﺎﺋﻞ ﻣﻜﺔ ﻭﻋﺎﺋﻼ‪‬ﺎ ‪-‬ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺍﻻﻧﻘﻴﺎﺩ ﻭﻻ ﺍﻹﺫﻋﺎﻥ ﻷﺣﺪ ﻣﻦ‬ ‫ﳌﺎ ﺭﺿﻴ ‪‬‬
‫ﻏﲑﻫﻢ ‪ -‬ﺑﺄﰊ ﺑﻜﺮ ﺧﻠﻴﻔ ﹰﺔ‪ .‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺍﻷﻧﺼﺎﺭ ﻳﻌﻴﺸﻮﻥ ﰲ ﻣﺪﻳﻨﺘﻬﻢ ﻭﻛﺎﻥ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻔﻜﺮﻭﺍ ﰲ ﺃﻥ ﺍﳊﹸﻜﻢ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺪﻫﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺑﺎﻳﻌﻮﺍ ﻋﻠﻰ ﻳﺪ ﺃﺣﺪ ﺃﻫﺎﱄ ﻣﻜﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﳜﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺳﺘﺤﺪﺙ ﻇﺮﻭﻑ ﲝﻴﺚ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ :‬ﻟﻘﺪ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﷲ‬
‫ﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﻭﻗﺎﻝ ﺗﻠﻘﺎﺋﻴﺎ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ‬ ‫ﻭﺭﺃﻳﻨﺎﻩ‪ ،‬ﻛﻤﺎ ﺗﺬ ﱠﻛ ‪‬ﺮ ﺃﺑﻮ ﻗﺤﺎﻓﺔ ﺍ َ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬
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‫ﻭﺍﻟﺮﺅﻳﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺭﺅﻳﺔ ﺭﻭﺣﺎﻧﻴﺔ‪ ،‬ﺃﻱ ﺃﻥ ﻳﻨـﺰﻝ ﺍﷲ ﻋﻠﻰ ﻗﻠﺐ ﻋﺒﺪﻩ ﻟﻴﺜﺒ‪‬ﺘﻪ ﻋﻠﻰ ﻣﻘﺎﻡ‬
‫ﺍﻟﻴﻘﲔ ﺍﻟﻜﺎﻣﻞ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺍﻟﻘﻠﺒﻴﺔ ﺗﻠﻲ ﺍﻟﺮﺅﻳﺎ ﺍﻷﻭﱃ‪ ،‬ﻷﻥ ﺍﻟﺮﺅﻳﺎ ﺍﻟﻘﻠﺒﻴﺔ ﺗﺆﺩﻱ ﺇﱃ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﺃﺣﻴﺎﻧ‪‬ﺎ‪ ،‬ﺇﺫ ﻳﻈﻨﻬﺎ ﳎﺮﺩ ‪‬ﻭﻫ‪‬ﻢ ﺃﻭ ﺧﻴﺎﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻨـﺰﻝ ﺍﷲ ﻋﻠﻰ ﻗﻠﺐ‬
‫ﺕ ﻓﻴﻤﺎ ﺣﻮﻟﻪ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻮﻥ ﻗﺪ ﺭﺃﻯ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳ‪‬ﺮﻳﻪ ﺍﻵﻳﺎ ِ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﻣﺘﺠﻠﻴ ﹰﺔ ﻓﻴﻤﺎ ﺣﻮﻟﻪ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﻳﺘﺠﻠﻰ ﺍﷲ ﺑﺼﻔﺎﺗﻪ ﻋﻠﻰ ﻗﻠﺒﻪ ﻳﺘﻴﺴﺮ ﻟﻪ ﺍﻟﻴﻘﲔ‬
‫ﺍﻟﻜﺎﻣﻞ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺕ‬
‫ﺽ ﺁﻳ‪‬ﺎ ‪‬‬ ‫ﻟﻘﺪ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻳﻀﺎ ﺣﻴﺚ ﻗﺎﻝ‪  :‬ﻭﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ)ﺍﻟﺬﺍﺭﻳﺎﺕ‪ .(٢٢-٢١:‬ﻓﺄﺧﱪ ﺃﻭ ﹰﻻ ﺃﻥ ﰲ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺃﻓﹶﻼ ‪‬ﺗ‪‬ﺒ ِ‬
‫ﲔ  ‪‬ﻭﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ِﻟ ﹾﻠﻤ‪‬ﻮِﻗِﻨ ‪‬‬
‫ﺍﻷﺭﺽ ﺁﻳﺎﺕ ﰒ ﺃﺧﱪ ﺃﻥ ﰲ ﺃﻧﻔﺴﻜﻢ ﺁﻳﺎﺕ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻓﻤﻦ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮﻱ ﺁﻳﺎﺗﻪ ﻓﻴﻤﺎ‬
‫ﺣﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺃﻭﻻﹰ‪ ،‬ﰒ ﻳﺘﺠﻠﻰ ﻋﻠﻰ ﻗﻠﺒﻪ ﻟﻜﻲ ﻻ ﻳﺒﻘﻰ ﰲ ﹸﻏ ‪‬ﻤ ٍﺔ ﻣِﻦ ﺃﻣﺮﻩ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ‬
‫ﺉ ِﺑ ِﻪ ‪‬ﺭ ‪‬ﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﻣِﻦ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺣ ِﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺅﻳ‪‬ﺎ‬
‫ﺍﻟﻨﱯ  ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﹶﺃ ‪‬ﻭ ﹸﻝ ﻣ‪‬ﺎ ‪‬ﺑ ِﺪ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ‪) .‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‬ ‫ﺕ ِﻣﹾﺜ ﹶﻞ ﹶﻓﹶﻠ ِﻖ ﺍﻟ ‪‬‬‫ﺤ ﹸﺔ ﻓِﻲ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻡ‪ ،‬ﹶﻓﻜﹶﺎ ﹶﻥ ﻻ ‪‬ﻳﺮ‪‬ﻯ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ﺇﻻ ﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫ﺑﺪﺀ ﺍﻟﻮﺣﻲ(‪ .‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺑﻨﻔﺴﻪ ﻳﻬﻴﺊ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﻟﻜﻲ ﻻ ﻳﻈﻞ ﺻﺎﺣﺐ ﺍﻟﻮﺣﻲ‬
‫ﻭﺍﻹﳍﺎﻡ ﰲ ﺷﻚ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ﻣ‪‬ﻦ ﺣﻮﻟﻪ ﺇﻥ ﺑﻪ ﻣﺴ‪‬ﺎ ﻣﻦ ﺍﳉﻨﻮﻥ؛ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺠﻠﻰ
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‫ﻋﻠﻰ ﻗﻠﺒﻪ‪ .‬ﺇﻥ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﱵ ﻇﻬﺮ ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﺃﻳﻀﺎ ﻛﺎﻧﺖ‬
‫ﺕ ﻣِﻦ ﻗﺒﻴﻞ‪" :‬ﺍﻟﻴﻮﻡ ﺳﻴﺄﰐ ﺍﳌﺎﻝ ﻣﻦ ﺃﺣﺪ ﺃﻗﺎﺭﺏ ﺍﳊﺎﺝ ﺃﺭﺑﺎﺏ‬ ‫ﺗﺪﺭﳚﻴﺔ‪ ،‬ﻓﺄﻭ ﹰﻻ ﺗﻠﻘﱠﻰ ﺇﳍﺎﻣﺎ ٍ‬
‫ﳏﻤﺪ ﺧﺎﻥ" )ﺑﺮﺍﻫﲔ ﺃﲪﺪﻳﺔ‪ ،‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺝ ‪ ١‬ﺹ ‪ ،(٥٦٥‬ﺃﻭ‪" :‬ﹸﻓﺼﻠﺖ ﺍﻟﻘﻀﻴﺔ‬
‫ﰲ ﺣﻘﻪ‪ ،‬ﻷﻧﻪ ﻣﺴﻠﻢ" )ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ ‪ .(٦٥٩‬ﻭﳌﺎ ﺗﻮﺍﺗﺮﺕ ﺍﻹﳍﺎﻣﺎﺕ ﻭﲢﻘﻘﺖ‬
‫ﻭﻇﻬﺮ ﻟﻠﻨﺎﺱ ﺻﺪﻗﻪ‪ ،‬ﻛﻤﺎ ﺍﻣﺘﻸ ﻗﻠﺒﻪ ﺑﺎﻟﻴﻘﲔ‪ ،‬ﲡﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﺑﺘﺠ ﱟﻞ ﺁﺧﺮ ﺃﻋﻈﻢ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻳﻬﻴﺊ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﻣﺎ ﻳﺪﺭﻙ ﺑﻪ ﺻﺎﺣﺐ ﺍﻟﺒﺼﲑﺓ ﺍﻟﺜﺎﻗﺒﺔ ﺃﻥ ﺃﻣﺮ‪‬ﺍ ﻣﺎ‬
‫ﻚ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﻳﻌﲏ ﺃﻥ‬ ‫ﺳﻴﻈﻬﺮ ﻣﻦ ﻭﺭﺍﺀ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻋﻠﹶﻰ ﺍ َﻷﺭ‪‬ﺍِﺋ ِ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﻟﻌﺎﺩﻳﲔ ﺳ‪‬ﻴ ‪‬ﺮﻭ‪‬ﻥ ﺍﻟﺘﺠﻠﻲ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻴﻤﺎ ﺣﻮﳍﻢ‪ ،‬ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟ ﹸﻜﻤ‪‬ﻞ‬
‫ﻓﲑﻭﻥ ﺫﻟﻚ ﺍﻟﺘﺠﻠﻲ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﺳﻴﻈﻬﺮ ﰲ ﻧﻔﻮﺳﻬﻢ ﻫﻢ‪.‬‬
‫ﻚ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﻣﻌﲎ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻷﺭﺍﺋﻚ ﻭﺍﻟﺴﺮﺭ ﺗ‪‬ﺴﺘﺨﺪﻡ‬ ‫ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻋﻠﹶﻰ ﺍ َﻷﺭ‪‬ﺍِﺋ ِ‬
‫ﻹﺯﺍﻟﺔ ﺍﻟﺘﻌﺐ ﺑﺎﻟﻨﻮﻡ ﺃﻭ ﺍﻻﺳﺘﻠﻘﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ ﻫﺆﻻﺀ ﺍﻷﺑﺮﺍﺭ ﻳﻜﻮﻧﻮﻥ‬
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‫‪٤١٧‬‬ ‫אא
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‫ﻣﻠﺘﺰﻣﲔ ﺑﺪﻳﻨﻬﻢ ﻛﻠﻴ‪‬ﺎ ﺣﱴ ﰲ ﻣﻘﺎﻡ ﺍﻟﻨﻮﻡ ﻭﺍﻟﺮﺍﺣﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﻴﻜﻮﻧﻮﻥ ﻧﺸﻴﻄﲔ ﻭﻳﺮﺍﻗﺒﻮﻥ‬
‫ﺍﳌﻬﻤﺎﺕ ﺍﳌﻔﻮﺿﺔ ﺇﻟﻴﻬﻢ ﺑﺘﻴﻘﹼﻆ‪ .‬ﻭﻛﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﳜﱪ ﻫﻨﺎ ﺃﻥ ﺍﻵﺧﺮﻳﻦ ﺇﺫﺍ ﻧﺎﻟﻮﺍ ﺍﻟﻨﻌﻤﺔ‬
‫ﻭﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﺮﺍﺣﺔ ﺭﻛﻨﻮﺍ ﺇﱃ ﺍﻟﻜﺴﻞ ﻭﺍﻟﻐﻔﻠﺔ ﻭﻗﺼﺮﻭﺍ ﰲ ﺃﺩﺍﺀ ﻣﻬﺎﻣ‪‬ﻬﻢ‪ ،‬ﻓﺘﻬﺎﻭﻧﻮﺍ ﰲ ﺃﺩﺍﺀ‬
‫ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻭﺍﻧﻐﻤﺴﻮﺍ ﰲ ﺍﳌﻠﺬﺍﺕ ﻭﻧﺴﻮﺍ ﻭﺍﺟﺒﺎ‪‬ﻢ‪ ،‬ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺍﻷﺑﺮﺍﺭ ﻟﻴﺴﻮﺍ‬
‫ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺣﲔ ﻳﻌﻄﻴﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﹸﻜﻢ ﻭﺍﳌﹸﻠﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻜﺘﺐ ﳍﻢ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺸﺮﻑ‬
‫ﻭﻳﻌﻄﻴﻬﻢ ﺍﳌﺎﻝ ﻭﺍﻟﺜﺮﻭﺓ‪ ،‬ﻓﻠﻦ ﻳﺮﻛﻨﻮﺍ ﺇﱃ ﺍﻟﻜﺴﻞ ﻭﺍﻟﻐﻔﻠﺔ‪ ،‬ﺑﻞ ﺳﻴﺆﺩﻭﻥ ﻭﺍﺟﺒﺎ‪‬ﻢ ﻋﻠﻰ‬
‫ﺃﺣﺴﻦ ﻭﺟﻪ‪ ،‬ﻳﻘﻈﲔ ﺣﺬﺭﻳﻦ ﻣﻦ ﺃﻥ ﳛﺼﻞ ﰲ ﺃﺩﺍﺋﻬﺎ ﻧﻘﺺ‪ ،‬ﻭﻛﻴﻒ ﳝﻜﻦ ﺗﻼﻓﻴﻪ ﺇﻥ‬
‫ﺣﺼﻞ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﻗﺪ ﺃﻋﻄﻰ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺎﻝ ﻭﺍﻟﻌﺰ ﺣﺴﺐ ﻭﻋﺪﻩ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻐﻔﻠﻮﺍ‬
‫ﻋﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻘﺪ ﻭﺭﺩ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ  ﺗﺮﻙ ﻋﻨﺪ ﻭﻓﺎﺗﻪ ﻣﻦ ﺍﳌﺎﻝ ﻭﺍﻟﻌﻘﺎﺭ‬
‫ﻣﺎ ﻳﺴﺎﻭﻱ ﺍﳌﻼﻳﲔ‪ ،‬ﻭﻛﺎﻥ ﺩﺧﻠﻪ ﺍﻟﺴﻨﻮﻱ ﲟﺌﺎﺕ ﺍﻵﻻﻑ )ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ‪ :‬ﺫﻛﺮ ﻭﺻﻴﺔ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ(‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻇ ﹼﻞ  ﻳﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﺍﻹﺳﻼﻡ ﻟﻴﻞ ‪‬ﺎﺭ‪ ،‬ﻭﱂ‬
‫ﻳﺮﻛﻦ ﺇﱃ ﺍﻟﻜﺴﻞ ﺃﻭ ﺍﻟﻐﻔﻠﺔ ﻟﻜﺜﺮﺓ ﺍﳌﺎﻝ ﻭﺍﻟﺜﺮﺍﺀ‪ .‬ﻭﻗﺪ ﻧﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﻣ‪‬ﻠﻜﹰﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﻟﻜﻨﻬﻤﺎ ﱂ ﻳﻐﻔﻼ ﻭﱂ ﻳﻜﺴﻼ‪ ،‬ﺑﻞ ﻗﺎﻣﺎ ﺑﻮﺍﺟﺒﺎ‪‬ﻤﺎ ﺑﻜﻞ ﺣﺬﺭ‬
‫ﻭﺗﻴﻘﻆ‪ .‬ﻓﻘﺪ ﺭ‪‬ﻭﻱ ﻋﻦ ﻋﺜﻤﺎﻥ  ﺃﻧﻪ ﻛﺎﻥ ﺟﺎﻟﺴ‪‬ﺎ ﰲ ﻗﺒﺘﻪ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻭﻗﺪ ﺃ‪‬ﻜﻪ ﺍﳊﺮ‬
‫ﺍﻟﺸﺪﻳﺪ ﲝﻴﺚ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﻓﺘﺢ ﺑﺎ‪‬ﺎ‪ .‬ﻓﺮﺃﻯ ﻣِﻦ ﻧﺎﻓﺬ‪‬ﺎ ﺷﺨﺼ‪‬ﺎ ﳝﺸﻲ ﰲ ﺍﻟﻘﻴﻆ‪ ،‬ﻓﻘﺎﻝ‬
‫ﳋﺎﺩﻣﻪ‪ :‬ﺍﻧﻈ ‪‬ﺮ ﻣﻦ ﻫﺬﺍ‪ .‬ﻓﺄﺯﺍﻝ ﺍﻟﺴﺘﺎﺭ ﻓﺈﺫﺍ ﺷﺨﺺ ﻗﺪ ﻟﻔﺢ ﺍﳊ ‪‬ﺮ ﻭﺟﻬﻪ ﺑﺸﺪﺗﻪ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺴﺎﻓﺮ‪ .‬ﻓﻠﻤﺎ ﺍﻗﺘﺮﺏ ﻣﻦ ﻗﺒﺘﻪ ﻋﺮﻑ ﺃﻧﻪ ﻋﻤﺮ ‪ ،‬ﻓﻘﻠﻖ ﻋﺜﻤﺎﻥ  ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎﺫﺍ ﺗﻔﻌﻞ‬
‫ﰲ ﻫﺬﺍ ﺍﳊ ‪‬ﺮ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ‪ :‬ﺃﲝﺚ ﻋﻦ ﺑﻌﲑ ﻓﹸﻘﺪ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ‪) .‬ﺃﹸﺳﺪ ﺍﻟﻐﺎﺑﺔ‪ :‬ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ (‬
‫ﻚ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﺃﻥ ﻫﺆﻻﺀ ﺳﲑﺍﻗﺒﻮﻥ ﻣﻬﻤﺎ‪‬ﻢ ﺩﺍﺋﻤ‪‬ﺎ‬
‫ﻓﻘﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ  ‪‬ﻋﻠﹶﻰ ﺍ َﻷﺭ‪‬ﺍِﺋ ِ‬
‫ﺭﻏﻢ ﺟﻠﻮﺳﻬﻢ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ‪ ،‬ﻓﻠﻦ ﳚﻌﻠﻬﻢ ﺭﺧﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﻧﻌﻤﻬﺎ ﻛﺴﺎﱃ‪ .‬ﻭﻟﻦ ﻳﺪﻓﻌﻬﻢ‬
‫ﺟﻠﻮﺳﻬﻢ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﺇﱃ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻜﺴﻞ‪ ،‬ﺑﻞ ﺳﻴﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻳﻘﻈﲔ ﺣﺬﺭﻳﻦ ﻳﺮﺍﻗﺒﻮﻥ‬
‫ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﻭﻳﺆﺩﻭﻥ ﻭﺍﺟﺒﺎ‪‬ﻢ ﺃﺣﺴﻦ ﺃﺩﺍﺀ‪.‬‬
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‫?‪∩⊄∈∪ ÉΟŠÏè¨Ζ9$# nοuŽôØtΡ óΟÎγÏδθã_ãρ ’Îû ß∃͍÷ès‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫‪‬ﻧﻀ‪‬ﺮﺓ‪ :‬ﺍﻟﻨﻀﺮﺓ‪ :‬ﺍﻟﻨﻌﻤﺔﹸ؛ ﺍﻟﻌﻴﺶ‪‬؛ ﺍﻟﻐِﲎ‪ .‬ﻭﻗﻴﻞ ﺍﳊﹸﺴﻦ ﻭﺍﻟﺮﻭﻧﻖ ﻭﺍﻟﻠﻄﻒ‪ .....‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﻀ ‪‬ﺮ ﹶﺓ ﺍﻟ‪‬ﻨﻌِﻴ ِﻢ‪ ..‬ﺃﻱ ﺑﺮﻳﻘﻪ ﻭﻧﺪﺍﻩ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﻑ ﻓِﻲ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻣﻦ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺳﺘﻨـﺰﻝ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﲝﻴﺚ‬
‫ﺗﺘﺪﻓﻖ ﻣﻦ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺇﺧﻔﺎﺀﻫﺎ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻷﻣﻮﺭ ﰲ ﺍﻟﺪﻧﻴﺎ ﻧﻮﻋﺎﻥ؛ ﻣﺎ‬
‫ﳝﻜﻦ ﺇﺧﻔﺎﺅﻩ‪ ،‬ﻭﻣﺎ ﻻ ﳝﻜﻦ ﺇﺧﻔﺎﺅﻩ ﻓﻴﺘﺠﻠﻰ ﺗﻠﻘﺎﺋﻴﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﳜﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻧﻀﺮﺓ‬
‫ﺍﻟﻨﻌﻴﻢ ﺳﺘﺘﺪﻓﻖ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺇﺧﻔﺎﺀﻫﺎ‪ .‬ﻟﻘﺪ ﺟﺎﺀ ﰲ ﺯﻣﻦ ﺍﻟﻔﻴﺞ‬
‫ﺍﻷﻋﻮﺝ ﻣﺘﺼﻮﻓﻮﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻜﻮﻧﻮﺍ ﳜﱪﻭﻥ ﻣﺮﻳﺪﻳﻬﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﻌﺎﺭﻑ ﺍﻟﺪﻳﻦ ﺇﻻ‬
‫ﺑﻌﺪ ﺃﻥ ﳜﺪﻣﻮﻫﻢ ﻟﻌﺸﺮ ﺃﻭ ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻜﺎﻧﻮﺍ ﻋﻠﻰ ﻋﻜﺲ ﺫﻟﻚ؛ ﺇﺫ‬
‫ﺕ ﻗﻮ ﹰﻻ ﻟﺮﺳﻮﻝ‬ ‫ﻒ ﻋﻠﻰ ﻋﻨﻘﻲ‪ ،‬ﻭﺗﺬﻛﺮ ‪‬‬ ‫ﻛﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻭﺿﻊ ﺍﻟﻌﺪﻭ ﺍﻟﺴﻴ ‪‬‬
‫ﺍﷲ  ﱂ ﺃﺫﻛﺮﻩ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﺴﻮﻑ ﺃﺫﻛﺮﻩ ﳍﻢ ﻗﺒﻞ ﺃﻥ ﺗ‪‬ﻀﺮﺏ ﻋﻨﻘﻲ )ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ(‪ .‬ﺇﺫﹰﺍ ﻓﻜﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺗﻮ‪‬ﺍﻗﲔ ﻟﻨﺸﺮ ﺃﺣﻜﺎﻡ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺍﳌﺘﺼﻮﻓﺔ ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﻟﻮ ﺃﺧﱪﻭﺍ ﺍﻟﻨﺎﺱ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻠﻮﻣﻬﻢ ﻓﺈ‪‬ﺎ ﺳﺘﻨﻔﺪ‪،‬‬
‫ﺖ ﺧﻄﺎ‪‬ﺑﺎ ﺑﻌﻨﻮﺍﻥ " ِﺫﻛﺮ ﺍﷲ" ﰲ ﺍﳉﻠﺴﺔ‬ ‫ﻼ ﳌﺎ ﺃﻟﻘﻴ ‪‬‬‫ﻓﻴﺼﺒﺤﻮﻥ ﺳﻮﺍﺳﻴﺔ ﻣﻌﻬﻢ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﱄ ﺭﺳﺎﻟﺔ ﰲ ﻭﺭﻳﻘﺔ‬ ‫ﺍﻟﺴﻨﻮﻳﺔ‪ ،‬ﻛﺎﻥ ﺃﺣﺪ ﺍﳌﺘﺼﻮﻓﲔ ﻏﲑ ﺍﻷﲪﺪﻳﲔ ﻳﺴﻤﻊ ﺧﻄﺎﰊ‪ ،‬ﻓﺒﻌﺚ ﺇ ﹼ‬
‫ﺱ ﻫﺬﻩ ﺍﳌﻌﺎﺭﻑ ﻭﺍﺣﺪﺓ ﺗﻠﻮ ﺃﺧﺮﻯ‪ ،‬ﻣﻊ ﺃﻥ‬ ‫ﲟﺎ ﻣﻌﻨﺎﻩ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻔﻌﻞ؟ ﲣﱪ ﺍﻟﻨﺎ ‪‬‬
‫ﺍﳌﺘﺼﻮﻓﲔ ﺍﻵﺧﺮﻳﻦ ﻻ ﻳﺬﻛﺮﻭﻥ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻷﺣﺪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﳜﺪﻣﻬﻢ ﻋﺸﺮ ﺳﻨﻮﺍﺕ؟!‬
‫ﻓﺜﺒﺖ ﺃﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ﺃ‪‬ﻢ ﳜﻔﻮﻥ ﻋﻠﻤﻬﻢ‪ ،‬ﻭﻟﻜﻨﺎ ﻻ ﻧﺒﺎﱄ ﺑﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﻌﻠﹼﻤﻨﺎ ﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ ﻛﻞ ﺣﲔ‪ ،‬ﻭﺇﻥ ﺇﺧﻔﺎﺀ ﺍﻟﻌﻠﻮﻡ ﻋﻨﺪﻧﺎ ﻫﻮ ﲟﱰﻟﺔ ﺗﻜﺪﻳﺮ ﺍﳌﺎﺀ ﺍﻟﺼﺎﰲ‬
‫ﻚ‬
‫ﺍﻟﻨﻘﻲ‪ .‬ﰒ ﺇﻧﻪ ﳐﺎﻟﻒ ﳌﺎ ﺃﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﰲ ﻗﻮﻟﻪ  ‪‬ﻭﹶﺃﻣ‪‬ﺎ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺙ)ﺍﻟﻀﺤﻰ‪ ..(١٢:‬ﺃﻱ ﺍﻧﺸﺮﻭﺍ ﻧﻌﻢ ﺍﷲ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ‪.‬‬ ‫ﺤ ‪‬ﺪ ﹾ‬‫ﹶﻓ ‪‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﳜﱪ ﻫﻨﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﻷﺑﺮﺍﺭ ﻻ ﻳ‪‬ﺨﻔﻮﻥ ِﻧ ‪‬ﻌﻤ‪‬ﻪ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻫﻲ ﺳﺘﺘﺪﻓﻖ‬
‫ﻣﻦ ﻭﺟﻮﻫﻬﻢ ﻭﻳﻮﺩ‪‬ﻭﻥ ﺃﻥ ﳚﺪﻭﺍ ﻣ‪‬ﻦ ﻳ‪‬ﻌﺮِﺿﻮ‪‬ﺎ ﻋﻠﻴﻪ‪.‬‬
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‫ﻭﻫﻨﺎﻙ ﻣﻌﲎ ﺁﺧﺮ ﳍﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﲢﺪﺛﺖ ﻋﻦ ﺍﻟﺘﺮﻗﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻵﻥ ﺃ‪‬ﻢ ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﻛﺎﻵﺧﺮﻳﻦ ﻋﻨﺪﻣﺎ ﳛﺮﺯﻭﻥ ﺍﻟﺮﻗﻲ ﺍﳌﺎﺩ‪‬ﻱ‪.‬‬
‫ﻓﻬﻨﺎﻙ ﺃﻧﺎﺱ ﻳﻨﺎﻟﻮﻥ ﺍﻟﻨﻌﻢ ﺍﳌﺎﺩﻳﺔ ﻭﻣﻊ ﺫﻟﻚ ﺗﻈﻞ ﻗﻠﻮ‪‬ﻢ ﲢﺘﺮﻕ‪ ،‬ﺇﺫ ﻳﻔﺘﻘﺮﻭﻥ ﺇﱃ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‬
‫ﻼ ﻭﻗﻌﺖ ﰲ ﺃﺳﺮﺗﻪ ﻓﹸﺮﻗ ﹲﺔ ﻭﻓﺴﺎﺩ ﺣﱴ ﻳﺼﺒﺢ ﻣ‪‬ﻠﻜﻪ‬ ‫ﻚ ﻣﺜ ﹰ‬
‫ﻭﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﻧﺎﻝ ﺃﺣﺪ ﺍﳌﹸﻠ ‪‬‬
‫ﻭﺑﺎ ﹰﻻ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﺘﺂﻣﺮ ﻋﻠﻴﻪ ﺃﻣﺮﺍﺅﻩ ﻭﻭﺯﺭﺍﺅﻩ ﲝﻴﺚ ﻻ ﳚﺪ ﺳﻜﻴﻨﺔ ﺍﻟﻘﻠﺐ ﻣﻄﻠﻘﹰﺎ ﺭﻏﻢ ﺃﻧﻪ‬
‫ﺱ ﻓﻴﻪ ﺍﻟﺴﻢ‪ ،‬ﻭﺇﺫﺍ ﺃﺗﺎﻩ‬ ‫ﺻﺎﺣﺐ ﻣ‪‬ﻠﻚ؛ ﻓﺈﺫﺍ ﺃﺗﺎﻩ ﺍﻟﻄﺒﺎﺥ ﺑﺎﻟﻄﻌﺎﻡ ﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺩ ‪‬‬
‫ﺍﻟﻄﺒﻴﺐ ﻟﻠﻌﻼﺝ ﻇ ‪‬ﻦ ﺃﻧﻪ ﻳﺮﻳﺪ ﻗﺘﻠﻪ ﺑﺪﻭﺍﺀ ﻣﺴﻤﻮﻡ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺀﻩ ﻭﺯﻳﺮ ﺧﺎﻑ ﺃﻥ ﻳﻐﺘﺎﻟﻪ؛‬
‫ﻭﻟﺬﻟﻚ ﳒﺪ ﻋﻨﺪ ﺍﳌﻠﻮﻙ ﻭﺳﺎﺋﻞ ﺷﱴ ﻭﻏﺮﻳﺒﺔ ﻟﻠﺤﺮﺍﺳﺔ ﻭﺍﻟﺮﻗﺎﺑﺔ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﳜﱪ ﺃﻧﻪ‬
‫ﺳﻴﻌﻄﻲ ﺍﳌﺆﻣﻨﲔ ِﻧ ‪‬ﻌﻤ‪‬ﺎ ﻟﻦ ﺗﻜﻮﻥ ﺁﺛﺎﺭﻫﺎ ﺑﺎﺩﻳﺔ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺳﺘﱰﻝ ﻋﻠﻰ‬
‫ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﻠﻦ ﻳﻔﻘﺪﻭﺍ ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﻛﻤﺎ ﻳﻔﻘﺪﻫﺎ ﺍﻵﺧﺮﻭﻥ ﺭﻏﻢ ﳒﺎﺣﻬﻢ ﺍﳌﺎﺩﻱ‪ ،‬ﺑﻞ‬
‫ﺇ‪‬ﻢ ﳛﺮﺯﻭﻥ ﺍﻟﺘﺮﻗﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻛﻤﺎ ﺗﻨﻌﻢ ﻗﻠﻮ‪‬ﻢ ﺑﺎﻟﻔﺮﺣﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻣﻊ ﺍﻟﺘﺮﻗﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻌﲎ ﺛﺎﻟﺚ ﳍﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺑﻴ‪‬ﻦ ﻫﻨﺎ ﺃ‪‬ﻢ ﺳﻴﻨﺎﻟﻮﻥ ﻏﲎ ﺍﻟﻨﻌﻴﻢ‪..‬‬
‫ﺃﻋﲏ ﺃ‪‬ﻢ ﺳﻴﻨﻌﻤﻮﻥ ﺑﺎﻟﻐﲎ ﺍﻟﺬﻱ ﻫﻮ ﻧﺘﻴﺠﺔ ﺍﻟﻨﻌﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﺴﺒﺒﻪ ﻳﺮﺣﻢ ﺍﳌﺮﺀ‬
‫ﺍﻟﻔﻘﺮﺍ َﺀ‪ .‬ﻓﺈﻧﻨﺎ ﳒﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﺑﻌﺾ ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﺗﺘﻴﺴﺮ ﻟﻺﻧﺴﺎﻥ ﺑﺎﻟﻜﺴﺐ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺑﺎﻟﻮﺭﺍﺛﺔ؛ ﻓﻤﺜﻼ ﻧﺮﻯ ﺃﻥ ﻣﻦ ﻧﺎﻝ ﺍﻟﺜﺮﺍﺀ ﺑﺎﻟﻜﺴﺐ ﺣﺎﻓﻆ ﻋﻠﻴﻪ ﻛﻞ‬
‫ﺍﳊﻔﺎﻅ‪ ،‬ﻭﻣ‪‬ﻦ ﻧﺎﻝ ﺍﻟﺜﺮﻭﺓ ﻧﺘﻴﺠﺔ ﻧﺴﺒﻪ ﺃﻱ ﻭﺭﺛﻬﺎ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﱂ ﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻣﺜﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﻼ ﻟﻮ ﺃﺿﺎﻉ ﺧﺎﺩ ‪‬ﻡ ﻣ‪‬ﻦ ﻧﺎﻝ ﺍﻟﺜﺮﺍﺀ ﺑﺎﻟﻜﺴﺐ ﺷﻴﺌﹰﺎ‪ ،‬ﻋﺎ ‪‬ﻣﻠﹶﻪ ﺑﻘﺴﻮﺓ‪ ،‬ﻭﻟﻜﻦ ﻣ‪‬ﻦ ﻛﺎﻥ ﻏﲏ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﺍﻟﻘﻠﺐ ﻧﺘﻴﺠﺔ ﻧﺴﺒﻪ‪ ،‬ﻓﻠﻦ ﻳﻌﺎﻗﺐ ﺧﺎﺩﻣﻪ ﻣﺜﻞ ﺍﻷﻭﻝ‪ ،‬ﺑﻞ ﻳﺆﺛﺮ ﺍﻟﺘﻐﺎﺿﻲ ﻭﺍﻟﻌﻔﻮ ﻋﻨﻪ‪ .‬ﻭﻣﻦ‬
‫ﻀ ‪‬ﺮ ﹶﺓ ﺍﻟ‪‬ﻨﻌِﻴ ِﻢ‬
‫ﻑ ﻓِﻲ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﻣﻌﺎﱐ )ﻧﻀﺮﺓ( ﺍﻟﻐﲎ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻳﻌﲏ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﻋﺎﺓ ﺍﻹﺑﻞ‪ -‬ﻋﻨﺪﻣﺎ ﺳﻴ‪‬ﺠﻠﺴ‪‬ﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﺈ‪‬ﻢ ﺳﻴﺘﺤﻠﻮﻥ ﺑﺴﻌﺔ‬
‫ﺍﻟﺼﺪﺭ ﻭﻏﲎ ﺍﻟﻨﻔﺲ ﻭﺩﻣﺎﺛﺔ ﺍﳋﻠﻖ ﲝﻴﺚ ﻳﺒﺪﻭ ﻟﻠﺮﺍﺋﻲ ﺃ‪‬ﻢ ﻭﺭﺛﻮﺍ ﺍﳌﹸﻠﻚ ﻋﻦ ﺁﺑﺎﺋﻬﻢ‪.‬‬
‫ﻭﻛﺄ‪‬ﻢ ﻳﺘﺤﱠﻠﻮ‪‬ﻥ ‪ -‬ﻓﻮﺭ ﺟﻠﻮﺳﻬﻢ ﻋﻠﻰ ﻛﺮﺳﻲ ﺍﳊﻜﻢ ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﺑﺎﻷﺧﻼﻕ ﺍﻟﱵ‬
‫ﺗﺘﻮﻟﺪ ﺑﺎﻟﺘﺪﺭﺏ ﻭﺍﻟﻜﺴﺐ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ ﺑﺎﻷﺧﻼﻕ ﺍﻟﱵ ﻳﺮﺛﻬﺎ ﺍﳌﺮﺀ ﺑﺎﻟﻨﺴﺐ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﻟﻦ‬
‫ﲡﺪ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻠﺆﻡ ﻭﺍﳋﺴﺔ‪ ،‬ﻣﻊ ﺃﻧﻨﺎ ﳒﺪ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ‬
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‫ﺣﺪﻳﺜﻲ ﻋﻬ ٍﺪ ﺑﺎﻟﺜﺮﺍﺀ ﻳﻈﻞ ﻓﻴﻬﻢ ﺷﻲﺀ ﳑﺎ ﻳﺴﻤﻰ ﺑﺎﻹﳒﻠﻴﺰﻳﺔ )‪..
(Foppishness‬‬
‫ﺃﻱ ﺃ‪‬ﻢ ﻳﺴﻌﻮﻥ ﺑﻄﺮﻳﻖ ﺃﻭ ﺁﺧﺮ ﻷﻥ ﻳﺘﻈﺎﻫﺮﻭﺍ ﻟﻠﻨﺎﺱ ﺑﺜﺮﺍﺋﻬﻢ‪ ،‬ﻓﻴﻌﺮﻑ ﺍﻟﻘﻮﻡ ﺃﻥ‬
‫ﻫﺆﻻﺀ ﺣﺪﻳﺜﻮ ﻋﻬﺪ ﺑﺎﻟﺜﺮﺍﺀ ﻷﻭﻝ ﻣﺮﺓ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﳜﱪ ﺃﻧﻜﻢ ﺇﺫﺍ ﻧﻈﺮﰎ ﺇﱃ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻓﺴﺘﺠﺪﻭﻥ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﺍﻟﻐﲎ‪ ،‬ﻭﻟﻦ ﳜﻄﺮ ﺑﺒﺎﻟﻜﻢ ﺃ‪‬ﻢ ﺣﺪﻳﺜﻮ ﻋﻬﺪ‬
‫ﺑﺎﻟﺜﺮﺍﺀ‪ ،‬ﺑﻞ ﺳﻴﺨﻴ‪‬ﻞ ﺇﻟﻴﻜﻢ ﺃ‪‬ﻢ ﻻ ﺯﺍﻟﻮﺍ ﺃﻫﻞ ﺣﻜﻢ ﻭﺛﺮﺍﺀ ﻧﺴﻼ ﺑﻌﺪ ﻧﺴﻞ‪ ،‬ﺇﺫ ﻟﻦ‬
‫ﲡﺪﻭﺍ ﻓﻴﻬﻢ ﺧﺴﺔﹰ‪ ،‬ﻓﻼ ﻳﺘﻨﺎﺯﻋﻮﻥ ﻋﻠﻰ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﻣﺘﻈﺎﻫﺮﻳﻦ ﺑﺜﺮﺍﺋﻬﻢ‪.‬‬
‫ﻛﺎﻥ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ  ﳛﻜﻲ ﻟﻨﺎ ﻗﺼﺔ ﺃﺣﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻱ ﺗﻨﺼ‪‬ﺮ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺃﻧﻪ‬
‫ﻭﺭﺙ ﻋﻦ ﺃﺑﻴﻪ ﻣﺎﻻ ﻛﺜﲑﺍ‪ ،‬ﻓﺄﻧﻔﻘﻪ ﺑﺈﺳﺮﺍﻑ ﻭﺃﻓﻠﺲ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﻠﻤﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﻄﺎﺭ‬
‫ﲟﺤﻄﺔ ﻻﻫﻮﺭ ﺩﻋﺎ ﲪ‪‬ﺎ ﹰﻻ ﻭﻧﺎﻭﻟﹶﻪ ﻣﻨﺪﻳﻠﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﺄﻥ ﻳﺘﺒﻌﻪ‪ .‬ﻓﺴﺄﻟﻪ ﺣﻀﺮﺗ‪‬ﻪ  ﺫﺍﺕ‬
‫ﻣﺮﺓ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻔﻌﻠﻪ؟ ﺇﺫ ﻟﻴﺲ ﻣﻌﻚ ﻣﺘﺎﻉ ﻭﻻ ﺣﻘﻴﺒﺔ ﻟﻴﺤﻤﻠﻬﺎ ﺍﳊﻤ‪‬ﺎﻝ ﻋﻨﻚ‪،‬‬
‫ﻓﺘﺨﺮﺝ ﻣﻦ ﺟﻴﺒﻚ ﻣﻨﺪﻳﻠﻚ ﻭﺗﻀﻌﻪ ﰲ ﻳﺪﻩ ﻭﺗﺄﻣﺮﻩ ﺃﻥ ﻳﺄﰐ ﻭﺭﺍﺀﻙ! ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪:‬‬
‫ﺫﻟﻚ ﻷﻥ ﻣﻜﺎﻧﱵ ﻻ ﺗﻈﻬﺮ ﺑﺪﻭﻥ ﺫﻟﻚ!‬
‫ﻓﺎﻟﺬﻳﻦ ﳚﺪﻭﻥ ﺍﻟﺜﺮﻭﺓ ﻓﺠﺄﺓ ﺗﻔﺴﺪ ﺃﺧﻼﻗﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﳜﱪ ﻫﻨﺎ ﺃﻥ ﺭﻋﺎﺓ ﺍﻹﺑﻞ‬
‫ﻫﺆﻻﺀ ﻋﻨﺪﻣﺎ ﳚﻠﺴﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺮﻭﺵ‪ ،‬ﻓﻠﻦ ﲡﺪﻭﺍ ﰲ ﺃﺧﻼﻗﻬﻢ ﻣﻦ ﻭﺻﻤﺔ ﲡﺪﻭ‪‬ﺎ ﻋﻨﺪ‬
‫ﺣﺪﻳﺜﻲ ﻋﻬﺪ ﺑﺎﻟﺜﺮﺍﺀ‪ ،‬ﺑﻞ ﺳﻴﻈﻬﺮ ﰲ ﻭﺟﻮﻫﻬﻢ ﻏﲎ ﺍﻟﻨﻌﻴﻢ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻳﻌﺘﺮﻓﻮﻥ ﺻﺮﺍﺣﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻓﻘﺮﺍﺀ ﺟﻴﺎﻋﺎ‪ ،‬ﱂ ﳚﺪﻭﺍ ﻣﺎ ﻳﺄﻛﻠﻮﻧﻪ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻚ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻄﺎﻫﻢ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﺑﱪﻛﺔ ﺇﳝﺎ‪‬ﻢ ﲟﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻟﻘﺪ ﻗﺎﻝ ﳍﻢ ‪‬ﻣِﻠ ‪‬‬
‫ﺍﻟﻔﹸﺮﺱ ﻣﺮﺓ‪ :‬ﻛﻴﻒ ﲡﺎﺳﺮﰎ ﻋﻠﻰ ﺷﻦ ﺍﻟﻐﺎﺭﺓ ﻋﻠﻰ ﻣ‪‬ﻠﻜﻲ ﻭﺃﻧﺘﻢ ﺷﻌﺐ ﺣﻘﲑ ﻳﺄﻛﻞ‬
‫ﺍﻟﻀﺐ‪‬؟ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﻏﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻠﻚ ﺍﻟﻔﺎﺭﺳﻲ‪ :‬ﻟﻘﺪ ﺃﻫﻨﺘ‪‬ﻨﺎ ﺑﻘﻮﻟﻚ‬
‫ﺖ ﺃﻳﻬﺎ ﺍ ﹶﳌﻠِﻚ‪ ،‬ﺇﺫ ﻛﻨﺎ ﻛﺬﻟﻚ‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻟﻮﺍ ﻟﻪ ﰲ ﻫﺪﻭﺀ ﺗﺎﻡ‪ :‬ﻗﺪ ﺻﺪﻗ ‪‬‬
‫ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻧ ‪‬ﻌ ‪‬ﺪ ﻫﻜﺬﺍ ﺑﻌﺪ ﺑﻌﺜﺔ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﺑﻴﻨﻨﺎ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻐﲑ‪‬ﻧﺎ ﲤﺎﻣﺎ‬
‫ﺍﻵﻥ‪) .‬ﺍﻟﻄﱪﻱ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻌﺔ ﻋﺸﺮﺓ‪ ،‬ﺫﻛ ‪‬ﺮ ﺍﺑﺘﺪﺍﺀ ﺃﻣﺮ ﺍﻟﻘﺎﺩﺳﻴﺔ(‬

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ﻣﻌﻨﺎﻩ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺗﻈﺎﻫ ‪‬ﺮ ﻭﺇﺳﺮﺍﻑ ﰲ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ﺍﻟﻐﺎﻟﻴﺔ ﻏﲑ ﺍﳌﻨﺴﻘﺔ ﻏﺎﻟ‪‬ﺒﺎ‪ ،‬ﳑﺎ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﺸﺨﺺ ﺛﺮﻱ ﻭﻟﻜﻨﻪ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺎﻟﺜﺮﺍﺀ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
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‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺒﲔ ﻫﻨﺎ ﺃﻥ ﻏﲎ ﺍﻟﻨﻌﻤﺔ ﺃﺻﺒﺢ ﺟﺰﺀًﺍ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻼ ﻳ‪‬ﺨﻔﻮﻥ ﻛﺎﻵﺧﺮﻳﻦ‬
‫ﻣﺎﺿﻴﻬﻢ ﳐﺎﻓ ﹶﺔ ﺍﻹﻫﺎﻧﺔ‪ ،‬ﺇﺫ ﻻ ﻳﺮﻭ‪‬ﻥ ﰲ ﺫﻟﻚ ﺃﻱ ﺇﻫﺎﻧﺔ‪ ،‬ﺑﻞ ﻳﻌﺘﱪﻭﻧﻪ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﻴﺨﱪﻭﻥ ﺍﻟﻨﺎﺱ ﺣﻘﻴﻘﺘﻬﻢ ﻣﺴﺮﻭﺭﻳﻦ‪.‬‬
‫ﻀ ‪‬ﺮ ﹶﺓ ﺍﻟ‪‬ﻨ ِﻌﻴ ِﻢ ﺃﻧﻚ ﺗﺮﻯ ﰲ‬
‫ﻑ ﻓِﻲ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﻤﻦ ﻣﻌﺎﱐ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻭﺟﻮﻫﻬﻢ ﻏﲎ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻟﻦ ﲡﺪ ﺃﺧﻼﻗﻬﻢ ﻛﺄﺧﻼﻕ ﻗﻮﻡ ﺣﺪﻳﺜﻲ ﻋﻬﺪ ﺑﺎﻟﺜﺮﺍﺀ‪.‬‬

‫„‪∩⊄∉∪ BΘθçG÷‚¨Β 9,‹Ïm§‘ ÏΒ tβöθs)ó¡ç‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺏ ﻣﻦ ﺍﻟﻄِﻴﺐ‪) .‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ(‬ ‫ﺭﺣﻴﻖ‪ :‬ﺍﻟﺮﺣﻴﻖ‪ :‬ﺍﳋﺎﻟﺺ‪‬؛ ﺍﳋﻤﺮ‪‬؛ ﺿﺮ ‪‬‬
‫ﳐﺘﻮﻡ‪ :‬ﺧﺘ‪‬ﻢ ﳜﺘ‪‬ﻢ ‪‬ﺧ‪‬ﺘﻤ‪‬ﺎ ﻭﺧِﺘﺎﻣ‪‬ﺎ‪ :‬ﻃﺒ‪‬ﻌﻪ ﻭﻭﺿ‪‬ﻊ ﻋﻠﻴﻪ ﺍﳋﺎ‪‬ﺗ ‪‬ﻢ‪ .‬ﻭﻳﺘﻌﺪﻯ ﺃﻳﻀﺎ ﺑ ‪‬ﻌﻠﹶﻰ‪ ،‬ﻳﻘﺎﻝ‬
‫ﺏ‪ :‬ﻗﺮﺃﻩ ﻛﻠﱠﻪ‬ ‫ﺏ ﻭﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺧﺘ‪‬ﻢ ﺍﻟﺸﻲ َﺀ ﺧ‪‬ﺘﻤ‪‬ﺎ‪ :‬ﺑﻠﹶﻎ ﺁ ِﺧﺮ‪‬ﻩ‪ .‬ﻭﺧﺘ‪‬ﻢ ﺍﻟﻜﺘﺎ ‪‬‬ ‫ﺧﺘ‪‬ﻢ ﺍﻟﻜﺘﺎ ‪‬‬
‫ﺶ ﺧﺎ‪‬ﺗﻤِﻪ ﺣﱴ ﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺍﻟﺘﺰﻭﻳ ‪‬ﺮ‪ .‬ﻭﺧﺘ‪‬ﻢ‬ ‫ﻚ ﻭﻏﲑ‪‬ﻩ‪ :‬ﻭﺿ‪‬ﻊ ﻋﻠﻴﻪ ‪‬ﻧ ﹾﻘ ‪‬‬ ‫ﻭﺃﲤﱠﻪ‪ .‬ﻭﺧﺘ‪‬ﻢ ﺍﻟﺼ ‪‬‬
‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺭﺣِﻴ ٍﻖ‬
‫ﺍﻟﻌﻤ ﹶﻞ‪ :‬ﻓﺮ‪‬ﻍ ﻣﻨﻪ‪ .‬ﻭﺧﺘ‪‬ﻢ ﺍﻹﻧﺎ َﺀ‪ :‬ﺳﺪ‪‬ﻩ ﺑﺎﻟﻄﲔ ﻭﳓﻮﻩ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻳ ‪‬‬
‫ﻉ ﻭﺧﺘ‪‬ﻢ ﻋﻠﻴﻪ‪ :‬ﺳﻘﺎﻩ ﺃﻭ ﹶﻝ ﺳﻘﻴ ٍﺔ‪ .‬ﺧﺘ‪‬ﻢ ﺍﷲ ﻟﻪ‬ ‫ﻚ‪ .‬ﻭﺧﺘ‪‬ﻢ ﺍﻟﺰﺭ ‪‬‬ ‫ﺴ ‪‬‬‫ﺨﺘ‪‬ﻮ ٍﻡ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺍﳋ ‪‬ﲑ‪ :‬ﺃﲤﹼﻪ‪ .‬ﻭﺧﺘ‪‬ﻢ ﻋﻠﻰ ﻗﻠﺒﻪ‪ :‬ﺟﻌ‪‬ﻠﻪ ﻻ ﻳﻔﻬﻢ ﺷﻴﺌﺎ ﻭﻻ ﳜﺮﺝ ﻣﻨﻪ ﺷﻲﺀ‪ .‬ﻭﺧﺘ‪‬ﻢ ﺍﷲ ﻟﻪ‬
‫ﺍﳋ ‪‬ﲑ‪ :‬ﺟﻌ‪‬ﻞ ﻟﻪ ﻋﺎﻗﺒ ﹰﺔ ﺣﺴﻨﺔ‪ .‬ﻭﺧﺘ‪‬ﻤﻪ ﲟﻌﲎ ﺧﺘ‪‬ﻤﻪ‪ ،‬ﻭﺍﻟﺘﺸﺪﻳﺪ ﻟﻠﻤﺒﺎﻟﻐﺔ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻣﻦ ﻣﻌﺎﱐ ﺍﳌﺨﺘﻮﻡ ﻣﺎ ﺧﺘ‪‬ﻤﻪ ﺍﳌﺮﺀ‪ ..‬ﺃﻱ ﺑﻠﻎ ﺁﺧﺮﻩ؛ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﺨﺘ‪‬ﻮ ٍﻡ ﺃ‪‬ﻢ ﺳﻴ‪‬ﺴﻘﹶﻮﻥ ﺷﺮﺍﺑ‪‬ﺎ ﺭﺍﻗﻴﺎ ﻟﻄﻴﻔﺎ ﻣ‪‬ﻦ ﺷﺮﺑﻪ ﱂ ﻳﺘﺮﻛﻪ ﺣﱴ‬ ‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺭﺣِﻴ ٍﻖ ‪‬ﻣ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻳ‪‬ﻨﻬﻴﻪ‪ ..‬ﻛ ﱞﻞ ﲝﺴﺐ ﻇﺮﻓﻪ ﻭﻗﺪﺭﻩ‪ .‬ﻭﻫﺬﺍ ﻳﺒﲔ ﺃﻥ ﺍﻟﺮﺣﻴﻖ ﺍﳌﺨﺘﻮﻡ ﻻ ﻳﻌﲏ ﺍﳋﻤ ‪‬ﺮ ﺍﳌﻌﺮﻭﻓﺔ‪،‬‬
‫ﺴﻨِﻴ ٍﻢ‪،‬‬
‫ﻚ ﻭﻗﻮﻟﻪ ﻻﺣﻘﺎ  ِﻣﺰ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺴ ‪‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
‫ﺣﻴﺚ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻟﻴﺲ ﲬﺮ‪‬ﺍ ﻣﺎﺩﻳ ﹰﺔ ﺩﻧﻴﻮﻳ ﹰﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺷﻲﺀ ﻻ ﺑﺪ ﻣﻦ ﻧﺴﺒﺘﻪ ﺇﱃ‬
‫ﺍﻵﺧﺮﺓ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺍﻋﺘﱪﻧﺎ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻦ ِﻧﻌ‪‬ﻢ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻳﺸﺮﺑﻪ‬
‫ﺍﻟﻨﺎﺱ ﻛﻠﱠﻪ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻮﻥ ﻣﻨﻪ ﻗﻄﺮﺓ‪ ،‬ﻛ ﱞﻞ ﲝﺴﺐ ﻇﺮﻓﻪ ﻭﹶﻗﺪ‪‬ﺭﻩ‪ .‬ﻭﻋﻨﺪﻱ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﺍﻟﺮﺣﻴﻖ ﻫﻨﺎ ﻧﺸﻮﺓ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻳﻮﻟﹼﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﻋﺸﻖ ﺍﷲ ﳜﻠﻖ ﰲ ﺍﳌﺮﺀ ﺣﺎﻟﺔ‬
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‫ﻣﻦ ﺍﻟﻨﺸﻮﺓ ﻭﺍﻟﺴﻜﺮ ﻓﻴﺨ ‪‬ﺮ ﻋﻠﻰ ﺍﻟﻌﺘﺒﺔ ﺍﻹﳍﻴﺔ ﻛﻞ ﺣﲔ‪ ،‬ﺷﺄﻥ ﺍﳋﻤﺮ ﺍﻟﱵ ﺗﺴﻜﺮ ﺷﺎﺭ‪‬ﺎ‪.‬‬
‫ﻭﺍﻟﺸﻌﺮﺍﺀ ﺃﻳﻀﺎ ﻗﺪ ﺷﺒ‪‬ﻬﻮﺍ ﻋﻴﻮﻥ ﺍﳊﺒﻴﺐ ﺑﺎﳌﺨﻤﺮﺓ ﺑﻜﺜﺮﺓ‪ ،‬ﻷ‪‬ﺎ ﺗﺴﻜﺮ ﺍﻟﻌﺎﺷﻖ ﻛﻤﺎ‬
‫ﺗﺴﻜﺮ ﺍﳋﻤﺮ ﺷﺎﺭ‪‬ﺎ‪ .‬ﻭﻗﺪ ﺗﺒﲔ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﳋﻤﺮ ﻻ ﺗﻜﻮﻥ ﻣﺎﺩﻳﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻥ‬
‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺭﺣِﻴ ٍﻖ‬
‫ﺳﻜﺮ ﺍﶈﺒﺔ ﻭﺍﻟﻌﺸﻖ ﺃﻳﻀﺎ ﻳﺴﻤﻰ ﲬﺮﺍ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﻳ ‪‬‬
‫ﺨﺘ‪‬ﻮ ٍﻡ‪ ..‬ﺃﻱ ﺃ‪‬ﻢ ﺳﻴ‪‬ﺴﻘﹶﻮﻥ ﲬﺮ ﺍﶈﺒﺔ‪ ..‬ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻌﺎﺭﻓﻪ ﺃﻭ ﻣﺎ ﺑﻴ‪‬ﻨﻪ‬ ‫‪‬ﻣ ‪‬‬
‫ﺍﻟﺮﺳﻮﻝ  ﻣﻦ ﺃﺣﻜﺎﻡ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺃ‪‬ﻢ ﺳﻴﻌﻤﻠﻮﻥ ‪‬ﺎ ﳐﻤﻮﺭﻳﻦ ﺑﻨﺸﻮﺓ‬
‫ﺍﶈﺒﺔ ﺣﱴ ﻳﺒﻠﻐﻮﺍ ﰲ ﻋﺸﻘﻬﻢ ﺍﻟﺬﺭﻭﺓ‪.‬‬
‫ﻭﻛﻠﻤﺔ ﳐﺘﻮﻡ ﺗﺪﻝ ﻋﻠﻰ ﺟﻮﺩﺓ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻰ ﻣﺰﺍﻳﺎ ﻣﻦ ﻳﺘﻌﺎﻃﺎﻫﺎ‪ .‬ﻟﻘﺪ‬
‫ﻼ ﻧﺎﻗﺼ‪‬ﺎ‪ ،‬ﻓﻘﻮﻡ ﻣﻮﺳﻰ‬ ‫ﺃﻋﻄﻰ ﺍﷲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﺷﺮﺍﺋﻌﻬﺎ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻌﻤﻠﻮﺍ ‪‬ﺎ ﺇﻻ ﻋﻤ ﹰ‬
‫ ﻋﻤﻠﻮﺍ ﺑﺒﻌﺾ ﺷﺮﻳﻌﺘﻪ‪ ،‬ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻓﻌﻞ ﻗﻮﻡ ﻋﻴﺴﻰ  ﺃﻳﻀ‪‬ﺎ‪،‬‬
‫ﻭﻟﻜﻦ ﺃﻣﺔ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﻫﻲ ﺗﻠﻚ ﺍﻷﻣﺔ ﺍﻟﱵ ﺣﲔ ﻭﺿﻌﺖ ﺍﻟﻜﺄﺱ ﻋﻠﻰ ﺷﻔﺘﻴﻬﺎ‬
‫ﺖ ﻣﺎ ﻓﻴﻬﺎ‪ ..‬ﺃﻋﲏ ﺃ‪‬ﻢ ﻋﻤﻠﻮﺍ ﺑﻜﻞ ﺣ‪‬ﻜﻢ ﻣﻦ‬ ‫ﺖ ﻣﺎ ﻓﻴﻬﺎ‪ ..‬ﺃﻱ ﺃ‪ ‬‬ ‫ﻇﻠﹼﺖ ﺗﺸﺮ‪‬ﺎ ﺣﱴ ﺧﺘﻤ ‪‬‬
‫ﺃﺣﻜﺎﻡ ﺷﺮﻳﻌﺘﻪ ‪ .‬ﻭﻛﻠﻤﺔ ﳐﺘﻮﻡ ﺗﺪﻝ ﻋﻠﻰ ﺭﻭﻋﺔ ﺷﺮﻳﻌﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀﺎ‪ ،‬ﻷﻥ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻻ ﻳ‪‬ﺘﺮ‪‬ﻙ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﺗﻜﻮﻥ ﻣﻼﺋﻤﺔ ﻟﻠﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲤﺎﻣﺎ‪ ،‬ﻭﻟﻴﺴﺖ ﳑﺎ ﻻ‬
‫ﺗﻄﻴﻘﻬﺎ‪ .‬ﺇﻥ ﺍﳊﹸﻜﻢ ﺍﻟﺬﻱ ﻻ ﻳﻄﻴﻘﻪ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺮﻛﻪ‪ ،‬ﻭﻟﻜﻦ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﻼ ﻟﻠﻌﻤﻞ ﺑﻪ‪ ،‬ﺇﺫ‬ ‫ﺴ ‪‬ﺮﻧ‪‬ﺎ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻟِﻠ ﱢﺬ ﹾﻛ ِﺮ)ﺍﻟﻘﻤﺮ‪ ..(١٨:‬ﺃﻱ ﺟﻌﻠﻨﺎﻩ ﺳﻬ ﹰ‬
‫ﺍﻟﻜﺮﱘ  ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺣ‪‬ﻜﻢ ﺗﺮﻓﻀﻪ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺃﻭ ﻳﺸﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞ ﺑﻪ‪ .‬ﻓﺒﻜﻠﻤﺔ ﻭﺍﺣﺪ ٍﺓ‪..‬‬
‫ﳐﺘﻮﻡ‪ ..‬ﻗﺪ ﺃﺷﲑ ﺇﱃ ﳏﺎﺳﻦ ﻫﺬﺍ ﺍﻟﺸﺮﻉ ﻭﺃﺻﺤﺎﺑﻪ؛ ﻓﻤﻦ ﻧﺎﺣﻴﺔ ﺃﺧﱪ ﺗﻌﺎﱃ ﺃﻧﻪ ﻟﻴﺲ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺣﻜ ‪‬ﻢ ﳝﻜﻦ ﺗﺮﻛﻪ‪ ،‬ﺑﻞ ﺑﻮﺳﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻤﻞ ﺑﻜﻞ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﻻ ﳝﻜﻨﻪ ﺃﻥ‬
‫ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﳏﺎﻝ ﻋﻠﻴﻪ؛ ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺃﺛﲎ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻳﻀﺎ‪ ،‬ﺣﻴﺚ ﺑﻴ‪‬ﻦ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﻫﺐ ﶈﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﺃﺻﺤﺎﺑﺎ ﻭﺧﺪﺍﻣﺎ ﺇﺫﺍ ﻭﺿﻌﻮﺍ ﻛﺄﺱ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺑﺄﻓﻮﺍﻫﻬﻢ ﺃ‪‬ﻮ‪‬ﻫﺎ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻟﻠﺨﺘﻢ ﻫﻮ ﺍﻟﻄﺒﻊ‪ ..‬ﻭﺍﻟﺸﻲﺀ ﺍﳌﺨﺘﻮﻡ ﻫﻮ ﻣﺎ ﻻ ﳝﻜﻦ ﺧﻠﻂ ﺍﻟﺸﻲﺀ ﻓﻴﻪ‪،‬‬
‫ﺨﺘ‪‬ﻮﻡ ﻳﻌﲏ ﺃﻧﻪ ﻃﻴ‪‬ﺐ ﻧﻘﻲ ﻣﻨـﺰ‪‬ﻩ ﻋﻦ ﺃﻱ ﺷﺎﺋﺒﺔ‪ .‬ﻭﻫﺬﻩ ﺃﻳﻀﺎ‬ ‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﺭﺣِﻴﻖ ‪‬ﻣ ‪‬‬
‫ﻣﻦ ﻣﺰﺍﻳﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻓﺈﻥ ﺃﻛﱪ ﺃﻋﺪﺍﺋﻪ ﺃﻳﻀ‪‬ﺎ ﻳﻌﺘﺮﻓﻮﻥ ‪ -‬ﻣﺎ ﻋﺪﺍ ﺍﻟﺸﻴﻌﺔ ‪ -‬ﺃﻧﻪ ﻣﻨـﺰﻩ‬
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‫ﻋﻦ ﺃﻱ ﺧﻠﻂ ﻭﲢﺮﻳﻒ‪ ..‬ﱂ ﻳﺪﺧﻞ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺧﺎﺭﺟﻪ‪ ،‬ﻭﱂ ﻳﻨﻘﺺ ﺷﻲﺀ ﻣﻦ ﺩﺍﺧﻠﻪ‪.‬‬
‫ﺫﻟﻚ ﺃﻥ ﻣﻦ ﻣﺰﺍﻳﺎ ﺍﻟﺸﻲﺀ ﺍﳌﺨﺘﻮﻡ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﳋﺎﺭﺝ ﻭﻻ ﳜﺮﺝ ﻣﻦ‬
‫ﺩﺍﺧﻠﻪ ﺷﻲﺀ؛ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﳐﺘﻮﻡ‪ .‬ﻋﻨﺪﻣﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﺍﻟﻨﱯ  ﺣﻴ‪‬ﺎ‪،‬‬
‫ﻓﻤﺎ ﻛﺎﻥ ﻷﺣﺪ ﺃﻥ ﳚﺮﺅ ﻋﻠﻰ ﲢﺮﻳﻔﻪ؛ ﻭﻟﻜﻦ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﻄﺮ ﺃﻥ ﻳﺘﻄﺮﻕ ﺍﻟﻔﺴﺎﺩ ﺇﻟﻴﻪ ﺑﻌﺪ‬
‫ﻭﻓﺎﺗﻪ ‪ ،‬ﻓﺒﺸ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺳﻴﻈﻞ ﳐﺘﻮﻣ‪‬ﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻪ  ﺃﻳﻀﺎ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬
‫ﺗﺘﺤﺪﺙ ﻋﻦ ﺇﻋﻄﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍ ﹸﳌ ﹾﻠﻚ‪ ،‬ﺣﻴﺚ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺳﻴﺄﰐ ﺯﻣﺎﻥ ﳚﻠﺲ ﻓﻴﻪ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ‪ ،‬ﻟﺬﻟﻚ ﻧﺒ‪‬ﻪ ﺍﷲ ﺃﻳﻀﺎ ﺃ‪‬ﻢ ﻋﻨﺪﻣﺎ ﻳﻨﺎﻟﻮﻥ ﺍﳌﹸﻠﻚ ﻭﺍﳊﻜﻢ‬
‫ﻱ ﻣﻦ‬ ‫ﻭﺍﻟﻘﻮﺓ ﻭﺍﳌﻨﻌﺔ ﺑﻜﻞ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺳﻴﻈ ﹼﻞ ﳏﻔﻮﻇﺎ ﻋﻨﺪﻫﺎ ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻦ ﻳﻘﺪﺭ ﺃ ‪‬‬
‫ﻚ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻳﺘﻤﻨﻮﻥ ﻋﺎﺩ ﹰﺓ ﺍﻻﻧﻐﻤﺎﺱ ﰲ‬
‫ﻣﻠﻮﻛﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ .‬ﻋﻨﺪﻣﺎ ﺗﻨﺎﻝ ﺃﻣ ﹲﺔ ﺍﳌﻠ ‪‬‬
‫ﻣﻠﺬﺍ‪‬ﺎ‪ ،‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺗﻌﺎﻟﻴﻢ ﺩﻳﻨﻬﻢ ﲢﻮﻝ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻓﻴﺄﺧﺬﻭﻥ ﰲ ﲢﺮﻳﻒ ﺷﺮﺍﺋﻌﻬﻢ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﺒﺸﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﳐﺘﻮﻡ‪ ،‬ﻭﺳﻴﻈ ﹼﻞ ﻛﺬﻟﻚ ﺧﺎﻟﺼ‪‬ﺎ ﻧﻘﻴ‪‬ﺎ ﲤﺎﻣﺎ ﰲ ﺯﻣﻦ‬
‫ﺭﻗﻲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻠﻦ ﻳ‪‬ﻨﻘﺺ ﻣﻨﻪ ﺣ‪‬ﻜﻢ ﻭﻟﻦ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﺗﻌﻠﻴﻢ‪ .‬ﻟﻘﺪ ﺗﻄﺮﻕ ﺍﻟﻔﺴﺎﺩ ﺇﱃ‬
‫ﻕ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﳍﻢ‪ :‬ﻟﻴﺲ ﻋﻨﺪﻱ ﻋﺬﺭ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﺣﲔ ﺃﺭﺍﺩ ﺍ ﹶﳌﻠِﻚ ﺍﻟﺮﻭﻣﻲ ﺍﻋﺘﻨﺎ ‪‬‬
‫ﰲ ﺍﻋﺘﻨﺎﻗﻬﺎ‪ ،‬ﻏﲑ ﺃﱐ ﺃﺭﻯ ﺃﻥ ﲢﺘﻔﻠﻮﺍ ﺑﻴﻮﻡ ﺍﻷﺣﺪ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺴﺒﺖ ﺍﻟﺬﻱ ﲢﺘﻔﻠﻮﻥ ﺑﻪ‪ ،‬ﻷﻥ‬
‫ﻗﻮﻣﻲ ﳛﺘﻔﻠﻮﻥ ﺑﻴﻮﻡ ﺍﻷﺣﺪ‪ ،‬ﻓﻐﻴ‪‬ﺮ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﺣﺘﻔﺎﻝ ﺍﻟﺴﺒﺖ ﺇﱃ ﺍﻷﺣﺪ‪ .‬ﰒ ﻗﺎﻝ ﳍﻢ‪ :‬ﺇﻥ‬
‫ﻗﻮﻣﻲ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﺗﺪﺧﻠﻮﺍ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻌﺾ‬
‫ﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﻭﺍﻟﻜﻨﺎﻳﺎﺕ ﻟﻴﺴﻬﻞ ﻋﻠﻰ ﻗﻮﻣﻲ ﺍﻋﺘﻨﺎﻕ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻓﺮﺿﻮﺍ ﺑﺎﻗﺘﺮﺍﺣﻪ ﻭﻗﺎﻟﻮﺍ‪:‬‬
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‫ﺳﻨﻘﻮﻝ ﻣﻦ ﺍﻵﻥ ﺇﻥ ﻫﻨﺎﻙ ﺍﻹﻟﻪ ﺍﻵﺏ‪ ،‬ﻭﺍﻹﻟﻪ ﺍﻻﺑﻦ‪ ،‬ﻭﺍﻹﻟﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ؛ ﻓﺪﺧﻞ ﺍ ﹶﳌِﻠ ‪‬‬
‫ﻣﻊ ﻗﻮﻣﻪ ﰲ ﺍﳌﺴﻴﺤﻴﺔ‪ .‬ﻓﻤﻊ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺃﺩﺧﻠﻮﺍ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺍﻟﺜﻼﺛﺔ ﰲ ﻋﻘﻴﺪ‪‬ﻢ ﻟﻀﻢ‬
‫ﺍﻵﺧﺮﻳﻦ ﺇﱃ ﺩﻳﻨﻬﻢ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺃﺧﺬﺕ ﻣﻜﺎﻥ ﺍﳊﻘﻴﻘﺔ ﺑﺎﻟﺘﺪﺭﻳﺞ‪ ،‬ﻭﺍﺳﺘﺒﺪﻝ ﺍﳌﺴﻴﺤﻴﻮﻥ‬
‫ﻋﻘﻴﺪﺓ ﺍﻵﳍﺔ ﺍﻟﺜﻼﺙ ﺑﻌﻘﻴﺪﺓ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﺘﺘﺴﺮﺏ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺤﺮﻳﻔﺎﺕ ﰲ ﺍﻟﺪﻳﻦ‬
‫ﻚ ﻭﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﳜﱪ ﻫﻨﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺣﲔ‬ ‫ﺣﲔ ﻳﻨﺎﻝ ﺍﻟﺸﻌﺐ ﺍﳌﹸﻠ ‪‬‬
‫ﳚﻠﺴﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻭﻳﻨﺎﻟﻮﻥ ﺍﳊﻜﻢ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻠﻄﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﻴﻈﻞ‬
‫ﻚ ﻣﻦ ﻣﻠﻮﻛﻬﻢ ﻋﻠﻰ ﺇﺿﺎﻓﺔ ﺷﻲﺀ ﺃﻭ ﻧﻘﺺ‬ ‫ﻋﻨﺪﻫﺎ ﺃﻳﻀ‪‬ﺎ ﻛﺮﺣﻴﻖ ﳐﺘﻮﻡ‪ ،‬ﻭﻟﻦ ﳚﺮﺅ ﻣِﻠ ‪‬‬
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‫ﺷﻲﺀ ﻣﻦ ﺃﺣﻜﺎﻣﻪ ﲢﻘﻴﻘﹰﺎ ﳌﺂﺭﺑﻪ‪ .‬ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ ﻗﺪ ﻭﻋﺪ ﺍﷲ ﺗﻌﺎﱃ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ‬
‫ﺯﻣﻦ ﺍﺯﺩﻫﺎﺭ ﺍﻹﺳﻼﻡ ﺃﻳﻀﺎ‪.‬‬
‫ﺨﺘ‪‬ﻮ ٍﻡ ﻗﺪ ﺗﻀﻤﻦ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﺭﺣِﻴ ٍﻖ ‪‬ﻣ ‪‬‬
‫ﺍﳌﺼﺤﻒ ﺍﳊﺎﱄ ﻳﻨﻘﺼﻪ ﺟﺰ ٌﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ؛ ﺫﻟﻚ ﺃﻥ ﺍﳌﺨﺘﻮﻡ ﻟﻪ ﻣﻔﻬﻮﻣﺎﻥ ﻛﻤﺎ ﻗﻠﺖ‪‬؛‬
‫ﺃﻱ ﻻ ﻳ‪‬ﺪﺧ‪‬ﻞ ﻓﻴﻪ ﺷﻲﺀ ﻭﻻ ﻳ‪‬ﻨﻘﹶﺺ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻓﻜﻴﻒ ﻳﺼ ‪‬ﺢ ﺇﺫﻥ ﺯﻋﻢ ﺍﻟﺸﻴﻌﺔ ﻋﻦ‬
‫ﻛﺘﺎﺏ ﳐﺘﻮﻡ ﺃﻥ ﺟﺰﺀًﺍ ﻣﻨﻪ ﻧﺎﻗﺺ؟‬

‫‪Ô7ó¡ÏΒ …çµßϑ≈tFÅz‬‬
‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺺ ﻣِﻦ ﻣﻔﺎﺻﻞ ﺍﳋﻴﻞ؛ ﻭﺍﳌﻘﻄﹶﻊ )ﻣﻦ ﺍﻟﻘﺼﻴﺪ(؛‬ ‫ﺍﳋِﺘﺎﻡ‪ :‬ﻣﺼﺪ ‪‬ﺭ ﺧﺘ‪‬ﻢ ﳜﺘِﻢ‪ .‬ﻭﺍﳋِﺘﺎﻡ‪ :‬ﺍﻟﻔ ‪‬‬
‫ﻭﺍﻟﻄﲔ ﻳ‪‬ﺨﺘﺘﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﻚ‪:‬‬ ‫ﺴ ‪‬‬ ‫ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻳ‪‬ﺨﺘ‪‬ﻢ ﺑﺎﳌﺴﻚ‬
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‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﺁﺧﺮﻩ ﻣِﺴ ‪‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻣِﺴﻜﹰﺎ ﺣﱴ ‪‬ﺎﻳﺘﻪ‪.‬‬
‫ﻚ ﺃﻥ ﺧﺘ‪‬ﻤﻪ ﻳﻜﻮﻥ ﻣﺴﻜﹰﺎ‪ ،‬ﺃﻱ ﺃﻥ ﻣﺎ‬ ‫ﺴ ‪‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻭﻝ ﻣﻔﺎﻫﻴﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺧِﺘﺎﻣ‪‬ﻪ ِﻣ ‪‬‬
‫ﺳﻴﻮﺿﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺣﻴﻖ ﳊﻔﻈﻪ ﻳﻜﻮﻥ ﻛﺎﳌﺴﻚ‪ .‬ﻭﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻣﻬﻤﺔ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺣﻔﻈﻪ ﻇﺎﻫﺮﻳ‪‬ﺎ ﻣﻨﻮﻃﺔ ﺑﺎﳊﻔﺎﻅ ﻭﺍﻟﻘﺮ‪‬ﺍﺀ؛ ﺃﻱ ﺃ‪‬ﻢ ﺧﺪﺍﻡ ﺍﻟﻘﺮﺁﻥ ﻭ ‪‬ﺣﻔﹶﻈﺘﻪ‪ .‬ﻭﻛﻤﺎ ﺃﻥ‬
‫ﻛﻠﻤﺔ )ﳐﺘﻮﻡ( ﺗﺸﲑ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﳋﺎﺭﺝ ﻭﻻ ﳜﺮﺝ ﻣﻦ ﺷﻲﺀ‪،‬‬
‫ﻚ ﻳﻌﲏ ﺃﻥ ﻣﻬﻤﺔ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺳﺘ‪‬ﻔﻮ‪‬ﺽ ﻟﻘﻮﻡ‬ ‫ﺴ ‪‬‬
‫ﻛﺬﻟﻚ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
‫ﻳﻔﻮﺣﻮﻥ ﻛﻤﺎ ﻳﻔﻮﺡ ﺍﳌﺴﻚ‪ ..‬ﺃﻱ ﺃ‪‬ﻢ ﻳﻜﻮﻧﻮﻥ ﺻﻠﺤﺎﺀ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻷﻭﻝ‪ ،‬ﻳﺪﺭﻛﻮﻥ‬
‫ﻣﺴﺆﻭﻟﻴﺘﻬﻢ ﻭﳛﻔﻈﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺣﻖ ﺍﳊﻔﻆ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﻧﺮﻯ ﺃﻧﻪ ﻗﺪ ﻣﻀﻰ ﻋﻠﻰ ﻧﺰﻭﻝ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧ‪‬ﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﺗﺄﺕ ﺧﻼﳍﺎ ﻓﺘﺮﺓ ﱂ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﲨﺎﻋﺔ ﻛﺒﲑﺓ‬
‫ﻚ ﻳﺘﻀﻤﻦ ﻧﺒﻮﺀﺓ ﺑﺄﻥ‬ ‫ﺴ ‪‬‬
‫ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﳋﺎﺩﻣﲔ ﻟﻠﻘﺮﺁﻥ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
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‫ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﻘﻴﻢ ﳊﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻇﺎﻫﺮ‪‬ﺍ ﻗﻮﻣ‪‬ﺎ ﻳﺘﺒﻮﺀﻭﻥ ﻣﻘﺎﻣﺎ ﻋﺎﻟﻴﺎ ﰲ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺘﻘﻮﻯ‪،‬‬
‫ﻭﻳﻔﻮﺣﻮﻥ ﻛﻤﺎ ﻳﻔﻮﺡ ﺍﳌﺴﻚ‪.‬‬
‫ﺴﻜﹰﺎ‪ .‬ﻫﻨﺎﻙ ﺷﻲﺀ‬ ‫ﻚ ﺃﻥ ﺁﺧﺮﻩ ﻳﻜﻮﻥ ِﻣ ‪‬‬ ‫ﺴ ‪‬‬
‫ﻭﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﱐ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
‫ﻳﺮﺳﺐ ﺩﺍﺋﻤ‪‬ﺎ ﰲ ﻗﻌﺮ ﺇﻧﺎﺀ ﺍﳋﻤﺮ ﻭﻳﺴﻤﻰ ‪‬ﺩ ‪‬ﺭ ِﺩﻳ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﻋﺎﺩﺓ ﺍﻷﻭﺭﻭﺑﻴﲔ ﺃ‪‬ﻢ ﻳﺘﺮﻛﻮﻥ‬
‫ﺍﳋﻤﺮ ﺑﻌﺪ ﺻﻨﻌﻬﺎ ﰲ ﺃﻭﺍ ٍﻥ ﻛﺒﲑﺓ ﺳﻨ ﹰﺔ ﺃﻭ ﺳﻨﺘﲔ‪ ،‬ﻭﺃﺣﻴﺎﻧ‪‬ﺎ ﻋﺸﺮ ﺑﻞ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪،‬‬
‫ﻱ ﻣﻦ ﺩﻗﺎﺋﻖ ﺫﺭﺍﺕ ﺍﻟﻌﻨﺐ ﻭﻏﲑﻫﺎ‪ ،‬ﰒ ﺑﻌﺪﻫﺎ ﳝﻸﻭﻥ ‪‬ﺎ‬ ‫ﻟﲑﺳﺐ ﰲ ﻗﻌﺮﻫﺎ ﺍﻟﺪ‪ ‬ﺭ ِﺩ ‪‬‬
‫ﺍﻟﻘﻮﺍﺭﻳﺮ‪ .‬ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﻘﺪﱘ ﻋﺎﺩﺓ‪ ،‬ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺎﺭﻋﻮﻥ ﰲ‬
‫ﺑﻴﻊ ﺍﳋﻤﺮ ﺑﻌﺪ ﺻﻨﻌﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺪﺭﺩﻱ ﻳﺮﺳﺐ ﰲ ﺍﻟﻘﺎﺭﻭﺭﺓ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻫﻨﺎ ﻻ‬
‫ﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺎﳌﺴﻚ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻜﻢ‬ ‫ﻱ ﺍﳋﻤﺮ ﻳﻜﻮﻥ ﺭﺩﻳﺌﺎ‪ ،‬ﻭﻟﻜﻦ ﺩ‪‬ﺭﺩ ‪‬‬ ‫ﺷﻚ ﺃﻥ ﺩﺭﺩ ‪‬‬
‫ﺑﻜﺘﺎﺏ ‪‬ﺩﺭ‪‬ﺩﻳ‪‬ﻪ ﻣﺴﻚ‪‬؟ ﻣﺎ ﻫﻮ ﺍﻟﺪﺭﺩﻱ؟ ﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺸﻲﺀ؛ ﻷﻧﻪ ﺣﲔ ﺗﺼﻨﻊ ﺍﳋﻤﺮ ﻣﻦ‬
‫ﺍﻟﻌﻨﺐ ﺃﻭ ﺍﻟﺘﻤﺮ ﻭﻏﲑﳘﺎ ﻓﺈﻥ ﺩﻗﺎﺋﻖ ﺫﺭﺍ‪‬ﻤﺎ ﺗﺮﺳﺐ ﰲ ﻗﻌﺮ ﺍﻹﻧﺎﺀ‪ ،‬ﻭﻳﺒﻘﻰ ﻓﻮﻗﻬﺎ‬
‫ﺭﺣﻴﻘﻬﻤﺎ ﺍﳋﺎﻟﺺ ﺍﻟﺬﻱ ﻫﻮ ﺍﳋﻤﺮ؛ ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﺪﺭﺩﻱ ﻇﺎﻫ ‪‬ﺮ ﺍﻟﺸﻲﺀ ﻭﺍﳋﻤﺮ ﺭﺣﻴﻘﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻥ ﺩﺭﺩﻱ ﺍﻟﻘﺮﺁﻥ ﻣﺴﻚ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﻣﻦ ‪‬ﺩﺭ‪‬ﺩﻳﻪ ﻇﺎﻫ ‪‬ﺮ ﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻇﺎﻫﺮ ﺗﻌﺎﻟﻴﻤﻪ ﺟﻴﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﺎﻃﻦ ﺃﺣﻜﺎﻣﻪ ﺟﻴﺪ ﺃﻳﻀﺎ‪ .‬ﻓﻠﻮ‬
‫ﻂ ﺗﻌﺎﻟﻴﻤﻪ ﰲ ﺃﻳﺔ ﻗﻀﻴﺔ ﻟﻮﺟﺪﲤﻮﻫﺎ ﻣﺴﻜﹰﺎ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻜﻢ ﺑﺘﻌﺎﻟﻴﻤﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬ ‫ﻓﺤﺼﺘﻢ ﺃﺑﺴ ﹶ‬
‫ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻷﻭﻝ؟‬
‫ﻚ ﺃﻥ ‪‬ﺎﻳﺘﻪ ﺃﻳﻀﺎ ﻣﺴﻚ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺑﺪﺍﻳﺔ‬ ‫ﺴ ‪‬‬
‫ﻭﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﻈﻴﻤﺔ ﻛﻤﺎ ﺃﻥ ‪‬ﺎﻳﺘﻪ ﺃﻳﻀﺎ ﻋﻈﻴﻤﺔ‪ .‬ﻓﻔﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻗﺪ ﺟﺎﺀ ﺑﺮﺳﺎﻟﺔ ﺍﷲ ﻫﺬﻩ‬
‫ﷲ ﻟﻨﺸﺮﻫﺎ ﺍﳌﺴﻴ ‪‬ﺢ‬‫ﺷﺨﺺ ﻋﻈﻴﻢ ﻛﻤﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺳﻴﺒﻌﺚ ﺍ ُ‬
‫ﺍﳌﻮﻋﻮﺩ  ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‪ .‬ﻭﻛﺄﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﺇ‪‬ﺎ ﻛﺄﺱ ﻳﺒﺪﺃ ﺍﻟﻨﺎﺱ ﺑﺸﺮ‪‬ﺎ ﻣﻦ‬
‫ﺴﻜﹰﺎ ﺣﱴ ﺍﻟﻨﻬﺎﻳﺔ‪ ..‬ﲟﻌﲎ ﺃﻥ ﺍﷲ‬ ‫ﺯﻣﻦ ﳏﻤﺪ ‪ ،‬ﻭﺳﻴﻈﻠﻮﻥ ﻳﺸﺮﺑﻮ‪‬ﺎ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺳﺘﻈﻞ ِﻣ ‪‬‬
‫ﺗﻌﺎﱃ ﺳﻴﺒﻌﺚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺃﹸﻧﺎﺳ‪‬ﺎ ﳜﺪﻣﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻨﺸﺮﻭﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﰒ ﰲ ﺍﻟﺰﻣﻦ‬
‫ﺍﻷﺧﲑ ﺳﻴﺒﻌﺚ ﺷﺨﺼ‪‬ﺎ ﻳﻨﺸﺮ ﺷﺬﻯ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪.‬‬
‫ﺐ‬
‫ﻭﻫﻨﺎﻙ ﺃﻣﺮ ﻟﻄﻴﻒ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻛﺎﻥ ﳛ ‪‬‬
‫ﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ‬ ‫ﺴ ‪‬‬‫ﺍﳌﺴﻚ ﻛﺜﲑ‪‬ﺍ ﻭﻳﺘﻨﺎﻭﻟﻪ ﺩﺍﺋﻤﺎ‪ .‬ﻓﻜﺄﻥ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ  ِﺧﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬‬
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‫ﺳﻴﻘﻴﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻟﻨﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺷﺨﺼ‪‬ﺎ ﻳ‪‬ﻜﺜِﺮ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﳌﺴﻚ‪ .‬ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﻣﻦ‬
‫ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﳚﻌﻞ ﻋﻼﻣﺔ ﻇﺎﻫﺮﺓ ﳌﻌﺮﻓﺔ ﻣﺒﻌﻮﺛﻪ ﺍﻟﺼﺎﺩﻕ ﻋﺎﺩﺓ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﺍﻵﺧﺮ‬
‫ﻋﻼﻣﺔ ﺧﺘ‪‬ﻢ ﻇﺎﻫﺮ ﺟﻌﻠﻪ ﺍﷲ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻨﱯ  ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺧﺘ‪‬ﻢ ﺍﻟﻨﺒﻮﺓ ﻋﻠﻴﻪ ﲟﻌﻨﺎﻫﺎ‬
‫ﺍﳊﻘﻴﻘﻲ‪.‬‬

‫‪∩⊄∠∪ tβθÝ¡Ï
≈oΨtGßϑø9$# ħsù$uΖoKu‹ù=sù y7Ï9≡sŒ ’Îûuρ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺲ ﰲ ﺍﻟﺸﻲﺀ ﻣﻨﺎﻓﺴ ﹰﺔ‬ ‫ﺲ ﺍﳌﺘﻨﺎﻓﺴﻮﻥ‪ :‬ﺗﻨﺎﻓﹶﺴﻮﺍ ﰲ ﺍﻟﺸﻲﺀ ﲟﻌﲎ ﻧﺎﻓﺴﻮﺍ‪ .‬ﻭﻧﺎﻓ ‪‬‬ ‫ﻓﻠﻴﺘﻨﺎﻓ ِ‬
‫ﻭﻧِﻔﺎﺳ‪‬ﺎ‪ :‬ﺭﻏِﺐ ﻓﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺒﺎﺭﺍﺓ ﰲ ﺍﻟﻜﺮﻡ؛ ﺑﺎﻟ ﹶﻎ ﻓﻴﻪ ﻭﻏﺎﱃ ﻭﺯﺍﻳ ‪‬ﺪ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺇﻥ ﻗﻮﻝ ﺍﷲ ﻫﺬﺍ ﻳﺒﲔ ﲜﻼﺀ ﺃﻥ ﺍﻟﺮﺣﻴﻖ ﺍﳌﺨﺘﻮﻡ ﻟﻴﺲ ﺷﻴﺌﺎ ﻣﺎﺩﻳﺎ‪ ،‬ﺑﻞ‬
‫ﺭﻭﺣﺎﱐ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣﺎﺩﻳ‪‬ﺎ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﻟﺸﺨﺺ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺷﺮﺏ ﻛﺄﺱ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻪ ﺃﻥ ﻳﺒﺎﺭﻱ ﺍﻵﺧﺮﻳﻦ ﰲ ﺷﺮﺑﻪ؟ ﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺎﻓﺲ ﺣﻴﺚ ﳛﺎﻭﻝ ﺍﻟﻮﺍﺣﺪ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ‬
‫ﺍﻵﺧﺮ‪ .‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺣﻴﻖ ﺍﳌﺨﺘﻮﻡ ﺷﻲﺀ ﺭﻭﺣﺎﱐ ﳝﻜﻦ ﺃﻥ ﻳﺘﻨﺎﻓﺲ ﻓﻴﻪ‬
‫ﺍﻟﻮﺍﺣﺪ ﻣﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﺷﻴﺌﺎ ﻣﺎﺩﻳﺎ ﻳ‪‬ﺘﻨﺎﻭﻝ ﺑﻘﺪﺭ ﳏﺪﻭﺩ ﻭﻻ ﳎﺎﻝ ﻟﻠﺘﺴﺎﺑﻖ ﻓﻴﻪ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﳝﻜﻦ ﺃﻥ ﻳﺘﻨﺎﻓﺲ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻮ‬
‫ﻏﺒﻄﺘﻢ ﺍﻵﺧﺮﻳﻦ ﰲ ﺧﺪﻣﺎﺕ ﺍﻟﺪﻳﻦ ﻭﺗﺴﺎﺑﻘﺘﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻟﻴﺲ ﺟﺎﺋﺰ‪‬ﺍ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻫﻮ‬
‫ﺿﺮﻭﺭﻱ‪.‬‬
‫ﻚ‬‫ﻭﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺘﻨﺎﻓﺲ ﺍﻟﺘﺰﺍﻳ ‪‬ﺪ ﻭﺍﻟﺘﻘ ‪‬ﺪ ‪‬ﻡ ﺑﺎﺿﻄﺮﺍﺩ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻭﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺲ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻨ‪‬ﺎِﻓﺴ‪‬ﻮ ﹶﻥ ﻳﻌﲏ ‪-‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻌﲎ ﺳﺒﻖ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﳋﲑﺍﺕ‪ -‬ﺃﻥ ﻛﻞ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘﻨ‪‬ﺎﹶﻓ ِ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺳﻴﺴﻌﻰ ﻟﻴﻜﻮﻥ ﺣﺎﺿﺮﻩ ﺃﻓﻀ ﹶﻞ ﻣﻦ ﺃﻣﺴﻪ‪.‬‬
‫ﺇﺫﹰﺍ ﻓﻤﻌﲎ ﺍﳌﺒﺎﺭﺍﺓ ﻳﺪﻋﻮ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﺍﻟﺘﺴﺎﺑﻖ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﺘﺰﺍﻳﺪ ﳛﺜﹼﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺣﺎﺿ ‪‬ﺮ ﻛﻞ ﻭﺍﺣﺪ ﺃﻓﻀ ﹶﻞ ﻣﻦ ﺃﻣﺴﻪ‪ .‬ﻭﻟﻮ ﻭﺿﻌﻮﺍ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻧﺼﺐ ﺍﻟﻌﲔ ﻟﺘﻘﺪﻣﻮﺍ‬
‫ﺑﺴﺮﻋﺔ ﻓﺎﺋﻘﺔ‪.‬‬
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‫‪٤٢٧‬‬ ‫אא
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‫‪∩⊄∪ šχθç/§s)ßϑø9$# $pκÍ5 Ü>uŽô³o„ $YΖøŠtã ∩⊄∇∪ AΟŠÏ⊥ó¡n@ ÏΒ …çµã_#z–É∆uρ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺏ ﺑﺎﳌﺎﺀ ﻣ ‪‬ﺰﺟ‪‬ﺎ ﻭﻣِﺰﺍﺟ‪‬ﺎ‪ :‬ﺧﻠﹶﻄﻪ ﺑﻪ‪) .‬ﺍﻷﻗﺮﺏ(‬ ‫ﻣِﺰﺍﺟﻪ‪ :‬ﻣﺰ‪‬ﺝ ﺍﻟﺸﺮﺍ ‪‬‬
‫ﻸ ﺍﻟﺒﻌ ‪‬ﲑ‪ :‬ﻋ ﱠﻈﻢ ﺳ‪‬ﻨﺎﻣ‪‬ﻪ‪ .‬ﻭﺳﻨ‪‬ﻢ ﻓﻼ ﹲﻥ ﺍﻹﻧﺎ َﺀ‪ :‬ﻣﻸﻩ‪ .‬ﻭﺳﻨ‪‬ﻢ ﺍﳌﻜﻴﺎ ﹶﻝ‪:‬‬ ‫ﺗﺴﻨﻴﻢ‪ :‬ﺳﻨ‪‬ﻢ ﺍﻟﻜ ُ‬
‫ﻣﻸﻩ ﰒ ﻋﻤِﻞ ﻓﻮﻗﻪ ﻣﺜ ﹶﻞ ﺍﻟﺴﻨﺎﻡ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﺳﻨ‪‬ﻢ ﺍﻟﺸﻲ َﺀ‪ :‬ﻋﻼﻩ‪ .‬ﻭﺳﻨ‪‬ﻢ ﺍﻟﻘ ‪‬ﱪ‪ :‬ﺿ ‪‬ﺪ‬
‫ﺳﻄﱠﺤﻪ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﻤ ‪‬ﺪ ﻛﺆﻭﺱ ﺍﳋﻤﺮ ﻫﺬﻩ ﲟﺎﺀ ﺍﻹﳍﺎﻡ‪ ،‬ﻟﻜﻲ ﻳﺴﺘﻤﺘﻊ ‪‬ﺎ‬
‫ﻛ ﹼﻞ ﺇﻧﺴﺎﻥ ﻣﻦ ﺃﻱ ﺯﻣﻦ‪ ،‬ﲝﺴﺐ ﻣﺰﺍﺟﻪ ﻭﻃﺒﻌﻪ‪ .‬ﲟﻌﲎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﲬﺮ ﺑﻼ ﺷﻚ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﺍﳋﻤﺮ ﻳﻀﺎﻑ ﺇﻟﻴﻬﺎ ﻣﺎﺀ ﻳﻨﺎﺳﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﲝﺎﺟﺔ ﺇﱃ ﻣﺎﺀ ﻗﻠﻴﻞ ﻣ‪‬ﺰﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻘﻠﻴﻞ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﲝﺎﺟﺔ ﺇﱃ ﻣﺎﺀ ﻛﺜﲑ ﻣ‪‬ﺰﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻨﻪ‪ .‬ﻭﻛﺄﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ‬
‫ﺍﻟﺮﺣﻴﻖ ﲝﺎﺟﺔ ﺇﱃ ﺗﻐﻴﲑ ﺷﻜﻠﻪ ‪-‬ﻣﻊ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ‪ -‬ﲝﺴﺐ ﳐﺘﻠﻒ ﺍﻟﻌﺼﻮﺭ‬
‫ﻭﳐﺘﻠﻒ ﺍﻷﺫﻭﺍﻕ ﻟﻜﻲ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻨﺎﺱ ﺣﻖ ﺍﻻﻧﺘﻔﺎﻉ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻭ ِﻣﺰ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ ِﻣ ‪‬ﻦ‬
‫ﺴﻨِﻴ ٍﻢ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺳﻴ‪‬ﱰﻝ ﰲ ﻛﻞ ﻋﺼﺮ ﻣﺎ َﺀ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﺗ‪‬ﻤﺰ‪‬ﺝ ﺑﺮﺣﻴﻖ‬ ‫‪‬ﺗ ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺣﺴﺐ ﺣﺎﺟﺔ ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪ .‬ﻓﺎﻟﺘﺴﻨﻴﻢ ﻫﻨﺎ ﻫﻮ ﻣﺎﺀ ﺍﻹﳍﺎﻡ ﺍﻟﺬﻱ ﻳ‪‬ﻤﺰ‪‬ﺝ ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﰲ ﻛﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻣﻜﺎﻧﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﺗﺘﺠﻠﻰ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‬
‫ﻣﻦ ﺩﻭﻥ ﻧﺰﻭﻝ ﺍﻹﳍﺎﻡ ﺍﳌﺘﺠﺪﺩ‪ ،‬ﻭﺇﳕﺎ ﺗﻨﻜﺸﻒ ﻋﻈﻤﺘﻪ ﻭﺷﺄﻧﻪ ﻭﻓﻀﻠﻪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺣﲔ‬
‫ﻳ‪‬ﻤﺰ‪‬ﺝ ﺑﻪ ﻣﺎﺀ ﺍﻟﺘﺴﻨﻴﻢ‪ .‬ﻻ ﺷﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﺣﻴﻖ ﳐﺘﻮﻡ‪ ،‬ﻭﻟﻜﻦ ﺳﺘﺘﺠﺪﺩ‬
‫ﺍﻟﻀﺮﻭﺭﺍﺕ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﳑﺎ ﺳﻴﺘﻄﻠﺐ ﻧﺰﻭﻝ ﺇﳍﺎﻡ ﺟﺪﻳﺪ‪ ،‬ﻓﻌﻨﺪﻫﺎ ﻧ‪‬ﱰﻝ ‪‬ﻭﺣ‪‬ﻴﻨﺎ‬
‫ﻭﺇﳍﺎﻣﻨﺎ ﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﺘﺴﻨﻴﻢ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ..‬ﺃﻱ ﺳﻴﺘﺴﺒﺐ ﰲ ﺍﻧﻜﺸﺎﻑ‬
‫ﻋﻈﻤﺘﻪ ﻭﺭِﻓﻌﺘﻪ‪.‬‬
‫ﺏ ِﺑﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ‪ ..‬ﺃﻱ ﺃﻧﻪ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﰒ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻫﻮ ﺍﻟﺘﺴﻨﻴﻢ؛ ﻓﻘﺎﻝ‪  :‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻳﻨﺒﻮﻉ ﻳﺸﺮﺏ ﻣﻨﻪ ﺍﳌﻘﺮﺑﻮﻥ‪.‬‬
‫ﺏ ِﺑﻬ‪‬ﺎ‪ :‬ﺍﻟﺒﺎﺀ ﻫﻨﺎ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻳﺸﺮ‪‬ﺎ‪.‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺒﻌﺾ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﺍﻟﺒﺎﺀ ﻫﻨﺎ ﲟﻌﲎ )ﻣِﻦ(‪ ،‬ﺃﻱ ﻳﺸﺮﺏ ﻣﻨﻬﺎ‪ .‬ﻭﻗﺎﻝ ﻏﲑﳘﺎ‪ :‬ﺍﻟﺒﺎﺀ ﻫﻨﺎ ﻟﻠﺤﺎﻝ‪،‬‬
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‫ﻭﺍﳌﻌﲎ‪ :‬ﻋﻴﻨ‪‬ﺎ ﻳﺸﺮﺏ ﳑﺘﺰﺟ‪‬ﺎ ‪‬ﺎ ﺍﳌﻘﺮﺑﻮﻥ‪ ..‬ﺃﻱ ﺃ‪‬ﺎ ﻋﲔ ﻳﺸﺮﺏ ﺍﳌﻘﺮﺑﻮﻥ ﺍﻟﺮﺣﻴﻖ‬
‫ﳑﺰﻭﺟﺎ ‪‬ﺎ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﺍﻟﺒﺎﺀ ﻫﻨﺎ ﻭﺭﺩﺕ ﲟﻌﻨﺎﻫﺎ ﺍﻷﺻﻠﻲ‪ ،‬ﻭﻫﻨﺎﻙ ﺣﺬﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫ﻋﻴﻨﺎ ﻳﺸﺮﺏ ﻭﻳﻠﺘ ﹼﺬ ‪‬ﺎ ﺍﳌﻘﺮﺑﻮﻥ‪) .‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ(‬
‫ﺏ ِﺑﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ ﻗﺪ ﻛﺸﻒ ﺑﻮﺿﻮﺡ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻭ ِﻣﺰ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﻳ ‪‬‬
‫ﺴﻨِﻴ ٍﻢ ﻳﺸﲑ ﺇﱃ ﺍﻹﳍﺎﻡ ﺍﻹﳍﻲ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﲣﱪ ﺃﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺳﺘ‪‬ﻌﺮﺽ‬ ‫ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺿﻮﺀ ﺇﳍﺎﻡ ﻣﺘﺠﺪﺩ ﻳﱰﻝ ﻋﻠﻰ ﺍﳌﻘﺮﺑﲔ‪ ..‬ﺃﻱ ﺳﻴﻮﺟﺪ ﰲ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ‬
‫ﺃﹸﻧﺎﺱ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻳﺘﻔﺠﺮ ﰲ ﻗﻠﻮ‪‬ﻢ ﻳﻨﺒﻮﻉ ﺍﻟﺘﺴﻨﻴﻢ‪ ،‬ﻓﻨﺘﻴﺠﺔ ﺷﺮﺏ ﻣﺎﺋﻪ ﻳﻘﻮﻣﻮﻥ‬
‫ﺑﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻭﺷﺮﺣﻪ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﻟﻨﺎﺱ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻪ ﰲ ﻛﻞ ﻋﺼﺮ‪.‬‬

‫)‪∩⊂⊃∪ tβθä3ysôÒtƒ (#θãΖtΒ#u tÏ%©!$# zÏΒ (#θçΡ%x. (#θãΒtô_r& šÏ%©!$# ¨βÎ‬‬

‫‪∩⊂⊇∪ tβρâ“tΒ$tótGtƒ öΝÍκÍ5 (#ρ”tΒ #sŒÎ)uρ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺸ ‪‬ﺮ ﺍﻷﺳﻨﺎﻥ ﻣِﻦ ﺳﺮﻭﺭ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺍﺳﺘ‪‬ﻌﲑ‬ ‫ﻁ ﺍﻟﻮﺟﻪ ﻭﺗﻜ ‪‬‬ ‫ﻚ‪ :‬ﺍﻧﺒﺴﺎ ﹸ‬
‫ﺤ ‪‬‬‫ﻀ‪‬‬ ‫ﻳﻀﺤﻜﻮﻥ‪ :‬ﺍﻟ ‪‬‬
‫ﺤﻜﹶﺔ‪ :‬ﻳﻀﺤ‪‬ﻚ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﺿ‪‬‬ ‫ﺖ ﻣﻨﻪ‪ .‬ﻭﺭﺟ ﹲﻞ ‪‬‬ ‫ﻚ ﻟﻠﺴﺨﺮﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺿﺤِﻜ ‪‬‬ ‫ﺍﻟﻀﺤ ‪‬‬
‫ﺤﻜﹸﻮ ﹶﻥ‪ِ ،‬ﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻢ ِﻣ‪‬ﻨﻬ‪‬ﺎ‬
‫ﻀ‪‬‬
‫ﺤﻜﹶﺔ‪ِ :‬ﻟﻤ‪‬ﻦ ﻳ‪‬ﻀﺤ‪‬ﻚ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺿ‪‬‬
‫ﻭ‪‬‬
‫ﺤﻜﹸﻮ ﹶﻥ؛ ﻭﻳ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺴﺮﻭﺭ ﺍ‪‬ﺮ‪‬ﺩ‪ .‬ﻭﺍﺳﺘ‪‬ﻌﻤﻞ‬ ‫ﻀ‪‬‬
‫ﺠﺒ‪‬ﻮ ﹶﻥ  ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺤﻜﹸﻮ ﹶﻥ‪ ،‬ﺗ ‪‬ﻌ ‪‬‬
‫ﻀ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻟﻠﺘﻌﺠﺐ ﺍ‪‬ﺮ‪‬ﺩ ﺗﺎﺭﺓ‪ ،‬ﻭﻣِﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺼ‪‬ﺪ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻀ‪‬ﺤﻚ ﳜﺘﺺ ﺑﺎﻹﻧﺴﺎﻥ‪،‬‬
‫ﻭﻟﻴﺲ ﻳﻮﺟﺪ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪) .‬ﺍﳌﻔﺮﺩﺍﺕ(‬
‫ﺃﺳﺘﻐﺮﺏ ﻛﻴﻒ ﻗﺎﻝ ﺻﺎﺣﺐ "ﺍﳌﻔﺮﺩﺍﺕ" ﻫﺬﺍ ﺍﻟﻜﻼﻡ! ﻣﻊ ﺃﻥ ﺍﻟﺘﻌﺠﺐ ﺑﺎ ٍﺩ ﰲ‬
‫ﺖ ﺃﻣﺎﻡ ﺣﻴﻮﺍﻥ ﺷﻴﺌﹰﺎ ﺍﻗﺘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻗﻠﹶﺒﻪ ﺑﻔﻤﻪ ﻭ ‪‬ﺷﻤ‪‬ﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺍﳊﻴﻮﺍﻧﺎﺕ! ﻓﻤﺜﻼ ﺇﺫﺍ ﻭﺿﻌ ‪‬‬
‫ﱂ ﻳﺮﻩ ﺻﺎﳊﹰﺎ ﻟﻸﻛﻞ ﺗﻨﺤ‪‬ﻰ ﻋﻨﻪ‪ .‬ﻏﲑ ﺃﻧﻨﺎ ﻻ ﻧﺮﻯ ﺣﻴﻮﺍﻧ‪‬ﺎ ﻳﻘﻬﻘﻪ‪ .‬ﻧﻌﻢ‪ ،‬ﳒﺪ ﺍﻟﻘﺮﺩ‬
‫ﻳﻀﺤﻚ ﺇﱃ ﺣﺪ ﻣﺎ‪.‬‬
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‫ﻚ ‪‬ﻭﹶﺃ‪‬ﺑﻜﹶﻰ‪ ".‬ﻟﻘﺪ‬ ‫ﺤ ‪‬‬‫ﺿ‪‬‬ ‫ﰒ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻔﺮﺩﺍﺕ‪" :‬ﻭﳍﺬﺍ ﺍﳌﻌﲎ ﻗﺎﻝ  ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬‬
‫ﻓﺴ‪‬ﺮ ﺻﺎﺣﺐ "ﺍﳌﻔﺮﺩﺍﺕ" ﺍﻟﻀﺤﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﺿﺤﻚ ﲟﻌﲎ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﻳﻨﻄﺒﻖ ﻫﻨﺎ‪ ،‬ﻟﻌﻠﻪ ﺃﻭﺭﺩ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻨﺎ ﺧﻄﺄ‪ .‬ﺇﳕﺎ ﺍﻵﻳﺔ ﺍﻟﱵ ﻳ‪‬ﺴﺘﻨﺒﻂ ﻣﻨﻬﺎ‬
‫ﺖ‪.‬‬ ‫ﺤ ﹶﻜ ‪‬‬
‫ﻀِ‬ ‫ﻣﻌﲎ ﺍﻟﺘﻌﺠﺐ ﻗﺪ ﺫﻛﺮﻫﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻋﲏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭ‪‬ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗ ‪‬ﻪ ﻗﹶﺎِﺋ ‪‬ﻤ ﹲﺔ ﹶﻓ ‪‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ‬
‫ﺠِﺒ ‪‬‬
‫ﰒ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻔﺮﺩﺍﺕ‪" :‬ﻭﺿﺤﻜﹸﻬﺎ ﻛﺎﻥ ﻟﻠﺘﻌﺠﺐ ﺑﺪﻻﻟﺔ ﻗﻮﻟﻪ ﹶﺃ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﺖ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺣﻤِﻴ ‪‬ﺪ ‪‬ﻣﺠِﻴ ‪‬ﺪ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ‬ ‫ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺐ‪ .‬ﻭﻗﻮ ﹸﻝ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﺸ ‪‬ﻲ ٌﺀ ‪‬ﻋﺠِﻴ ‪‬‬ ‫ﻗﻮﻟﻪ ﹶﺃﹶﺃِﻟ ‪‬ﺪ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻋﺠ‪‬ﻮ ‪‬ﺯ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺑ ‪‬ﻌﻠِﻲ ‪‬ﺷ‪‬ﻴﺨ‪‬ﺎ ِﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﹶﻟ ‪‬‬
‫ﺖ ﻛﻤﺎ ﺗﺼ ‪‬ﻮﺭ‪‬ﻩ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ‪".‬‬ ‫ﺣﺎﺿﺖ‪ ،‬ﻓﻠﻴﺲ ﺫﻟﻚ ﺗﻔﺴﲑ‪‬ﺍ ﻟﻘﻮﻟﻪ ﻓﻀﺤﻜ ‪‬‬
‫ﻭﺃﺿﺎﻑ ﺻﺎﺣﺐ ﺍﳌﻔﺮﺩﺍﺕ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺿ ‪‬ﺢ ﺍﻟﱪﻳﻖ ﻳﺴﻤﻰ ﺿﺎﺣﻜﹰﺎ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺽ ﺿﺎﺣﻜﺎ‪ ،‬ﻭﺍﳊﺠ ‪‬ﺮ ﻳﱪ‪‬ﻕ ﺿﺎﺣﻜﹰﺎ‪ ،‬ﻭﺳ‪‬ﻤﻲ‬ ‫ﻕ ﺍﻟﻌﺎﺭ ‪‬‬ ‫ﺍﻻﺳﺘﻌﺎﺭﺓ‪ ،‬ﺣﻴﺚ " ‪‬ﺳ ‪‬ﻤ ‪‬ﻲ ﺍﻟﱪ ‪‬‬
‫ﻚ ﺍﻟﻐﺪﻳ ‪‬ﺮ‪ :‬ﺗﻸ َﻷ ﻣﻦ‬ ‫ﺤ ‪‬‬ ‫ﺿِ‬ ‫ﺍﻟ‪‬ﺒﹶﻠ ‪‬ﺢ ﺣﲔ ﻳﺘﻔﺘﻖ ﺿﺎﺣﻜﺎ‪ .‬ﻭﻃﺮﻳ ‪‬ﻖ ﺿ‪‬ﺤﻮ ‪‬ﻙ‪ :‬ﻭﺍﺿ ‪‬ﺢ‪ .‬ﻭ ‪‬‬
‫ﺍﻣﺘﻼﺋﻪ‪) ".‬ﺍﳌﻔﺮﺩﺍﺕ(‬
‫ﻳﺘﻐﺎﻣﺰﻭﻥ‪ :‬ﺗ‪‬ﻐﺎﻣ ‪‬ﺰ ﺍﻟﻘﻮ ‪‬ﻡ‪ :‬ﺃﺷﺎﺭ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﺑﺄﻋﻴﻨﻬﻢ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻟﻘﺪ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﺟﺮﻣﻮﺍ ﻭﻗﻄﻌﻮﺍ ﺻﻠﺘﻬﻢ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺴﺒﺐ ﻣﻌﺎﺻﻴﻬﻢ ﺳﻴﺴﺨﺮﻭﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻭﺍﳊﻖ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺪ ﺃﺷﺎﺭ ﻫﻨﺎ ﺇﱃ ﻣﺎ‬
‫ﺳﻴﺆﻭﻝ ﺇﻟﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺿﻌﻒ ﻭﺍﳓﻄﺎﻁ ﺷﺪﻳﺪﻳﻦ‪ ،‬ﺣﱴ ﻳﺒﺪﻭ ﺃﻥ ﺭﻗﻴﻬﻢ ﺛﺎﻧﻴ ﹰﺔ‬
‫ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻓﻴﻀﺤﻚ ﺍﻟﻜﻔﺎﺭ ﺑﺮﺅﻳﺘﻬﻢ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﳍﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﺛﻘﲔ ﺑﻮﻋﻮﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺇﻧﻪ ﺳﻴﻜﺘﺐ ﳍﻢ ﺍﻟﺮﻗ ‪‬ﻲ ﻭﺍﻻﺯﺩﻫﺎﺭ ﻣﺮﺓ ﺃﺧﺮﻯ ﺳﻴﻘﻮﻟﻮﻥ‪ :‬ﻟﻘﺪ ‪‬ﺟ ‪‬ﻦ ﻫﺆﻻﺀ‬
‫ﻭﻓﻘﺪﻭﺍ ﺻﻮﺍ‪‬ﻢ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺰﺍﻟﻮﻥ ﳛﻠﻤﻮﻥ ﺑﺎﳊﹸﻜﻢ‪ ،‬ﻭﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﺳﻴﺤﺪﺛﻮﻥ ﺛﻮﺭﺓ‬
‫ﻋﻈﻴﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﻭﻳﻘﻴﻤﻮﻥ ﻧﻈﺎﻣﺎ ﺟﺪﻳﺪﺍ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ  ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻣﺮ‪‬ﻭﺍ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻐ‪‬ﺎ ‪‬ﻣﺰ‪‬ﻭ ﹶﻥ‪ .‬ﻳﺸﲑ ﺍﳌﺮﺀ ﺑﺎﻟﻌﲔ ﺇﱃ ﺻﺎﺣﺒﻪ ﺣﲔ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺜﺎﻟﺚ ﳎﻨﻮﻥ؛ ﺫﻟﻚ ﺃﻥ ﺍﳉﻨﻮﻥ ﳚﻌﻠﻪ ﻳﻮﻗﻦ ﺑﺄﻧﻪ‬
‫ﺳﻴﻨﺠﺢ ﻭﻳﺼﺒﺢ ‪‬ﻣِﻠﻜﹰﺎ‪ ،‬ﻓﻴﻌﻠﻦ ﺑﺬﻟﻚ ﺑﲔ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﻴﻠﻔﺖ ﺑﻌﻀﻬﻢ ﺃﻧﻈﺎﺭ ﺑﻌﺾ ﺇﱃ‬
‫ﺍ‪‬ﻨﻮﻥ‪ ،‬ﻣﺸﲑﻳﻦ ﺑﻌﻴﻮ‪‬ﻢ ﳐﺎﻓﺔ ﺃﻥ ﻳﺸﺘﺒﻚ ﻣﻌﻬﻢ ﺇﺫﺍ ﺗﻜﻠﻤﻮﺍ ﺑﺸﻲﺀ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ‪.‬‬
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‫ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻨﺪﻣﺎ ﻳﺮﻭﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻳﺴﻤﻌﻮﻥ ﺩﻋﺎﻭﻳﻬﻢ‬
‫ﺑﺈﺣﺪﺍﺙ ﺛﻮﺭﺓ ﻋﻈﻴﻤﺔ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣﺸﲑ‪‬ﺍ ﺑﻌﻴﻨﻪ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻟﻘﺪ ‪‬ﺟ ‪‬ﻦ‬
‫ﻫﺆﻻﺀ‪.‬‬
‫ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﳝﺎﺛﻞ ﻣﺸﻬﺪ ﻧﻮﺡ  ﺣﲔ ﻛﺎﻥ ﻳﺼﻨﻊ ﺍﻟﻔﻠﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﺪﺍﺅﻩ‬
‫ﻳﻀﺤﻜﻮﻥ ﻣﻨﻪ‪ .‬ﻓﻠﻤﺎ ﺑﺪﺃ ﻧﻮﺡ  ﺑﺼﻨﻊ ﺍﻟﺴﻔﻴﻨﺔ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﺎﻥ ﺍﻟﻜﻔﺎﺭ‬
‫ﳝﺮﻭﻥ ﺑﻪ ﻓﻴﻀﺤﻜﻮﻥ ﻣﻨﻪ ﺑﺄﻧﻪ ﳎﻨﻮﻥ‪ ،‬ﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﻫﻨﺎ ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‬
‫ﺣﲔ ﻳﺮﻭﻥ ﺍﳌﺆﻣﻨﲔ ﻣﻨﻬﻤﻜﲔ ﰲ ﺍﻟﻘﻴﺎﻡ ﲟﻬﻤﺎ‪‬ﻢ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣﺸﲑ‪‬ﺍ ﺑﻌﻴﻨﻪ‪:‬‬
‫ﺍﻧﻈﺮ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻫﺆﻻﺀ ﺍ‪‬ﺎﻧﲔ؟‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻨﺒﺊ ﺃﻣﺮ‪‬ﺍ ﺁﺧﺮ ﻭﻫﻮ ﺃﻥ ﺍﻷﻣﺔ ﺍﻟﻐﺎﻟﺒﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺳﺘﺒﺪﻭ ﻣﺘﺴﺎﳏﺔ‪،‬‬
‫ﻭﺗﺘﻈﺎﻫﺮ ﲞﻼﻑ ﻣﺎ ﲣﻔﻴﻪ ﰲ ﺻﺪﺭﻫﺎ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺮﺀ ﻳﺘﻐﺎﻣﺰ ﺇﺫﺍ ﻣﺎ ﺭﺃﻯ ﺃﻥ ﻛﻼﻣﻪ‬
‫ﺳﻴ‪‬ﻌﺘﱪ ﺧﻼﻓﹰﺎ ﻟﻸﺧﻼﻕ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺗﻮﺟﺪ ﰲ ﺍﻟﺸﻌﻮﺏ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺑﺸﻜﻞ ﺑﺎﺭﺯ‪،‬‬
‫ﻓﺈﺫﺍ ﺗﻜﻠﻤﺖ ﻣﻌﻬﻢ ﺳﻴﻘﻮﻟﻮﻥ ﻓﻮﺭ‪‬ﺍ‪ :‬ﺃﻧﺖ ﻣﺼﻴﺐ ﻓﻴﻤﺎ ﺗﻘﻮﻝ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻌﺪﻭﻧﻪ ﺷﺨﺼ‪‬ﺎ‬
‫ﳎﻨﻮﻧ‪‬ﺎ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ﻳﺘﻐﺎﻣﺰﻭﻥ ﻗﺪ ﺭﺳﻢ ﻟﻨﺎ ﺃﺧﻼﻕ ﺍﻷﻭﺭﻭﺑﻴﲔ ﺑﺄ‪‬ﻢ‬
‫ﻳﻌﻤﻠﻮﻥ ﰲ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﻳﻀﻤﺮﻭﻧﻪ‪.‬‬

‫‪∩⊂⊄∪ tÎγÅ3sù (#θç7n=s)Ρ$# ÞΟÎγÎ=÷δr& #’n<Î) (#þθç7n=s)Ρ$# #sŒÎ)uρ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺲ ‪‬ﻣﺰ‪‬ﺍﺣ‪‬ﺎ ﺿ‪‬ﺤﻮﻛﹰﺎ‪،‬‬ ‫ﺐ ﺍﻟﻨﻔ ِ‬‫ﲔ‪ :‬ﲨ ‪‬ﻊ ﹶﻓ ِﻜ ٍﻪ‪ .‬ﹶﻓ ِﻜ ‪‬ﻪ ﺍﻟﺮﺟ ﹸﻞ ﹶﻓ ﹶﻜﻬ‪‬ﺎ ﻭﻓﹶﻜﺎﻫ ﹰﺔ‪ :‬ﻛﺎﻥ ﻃ‪‬ﻴ ‪‬‬
‫ﹶﻓﻜِﻬ ‪‬‬
‫ﺐ‪.‬‬
‫ﺠ ‪‬‬‫ﻀﺤِﻜﻬﻢ‪ ،‬ﻓﻬﻮ ﻓﺎ ِﻛ ‪‬ﻪ ﻭﹶﻓ ِﻜ ‪‬ﻪ ﻭﻓﹶﻴﻜﹶﻬﺎ ﹲﻥ‪ .‬ﻭﹶﻓ ِﻜ ‪‬ﻪ ﻣﻨﻪ‪ :‬ﺗﻌ ‪‬‬ ‫ﺃﻭ ﳛﺪ‪‬ﺙ ﺃﺻﺤﺎﺑ‪‬ﻪ ﻓ‪‬ﻴ ‪‬‬
‫)ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻋﻨﺪﻣﺎ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻗﻮﻣﻬﻢ ﺃﻭ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﻳﻀﺤﻜﻮﻥ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺎﺋﻠﲔ‪ :‬ﻣﺎ ﺃﺷ ‪‬ﺪ ﻫﺆﻻﺀ ﻏﺒﺎ ًﺀ!‬
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‫ﻒ‬
‫ﻭﹶﻓ ِﻜ ‪‬ﻪ ﻣﻨﻪ ﻳﻌﲏ ﺗﻌﺠ‪‬ﺐ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﺎﳌﻌﲎ ﺃ‪‬ﻢ ﻳﺘﻌﺠﺒﻮﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺎﺋﻠﲔ‪ :‬ﻣﺎ ﺃﺳﺨ ‪‬‬
‫ﻫﺆﻻﺀ ﻭﻣﺎ ﺃﺷﺪ‪‬ﻫﻢ ﲪﺎﻗﺔﹰ‪ ،‬ﺇﺫ ﻳﻈﻨﻮﻥ ﺃﻥ ﺗﻌﺎﻟﻴﻤﻬﻢ ﳝﻜﻦ ﺃﻥ ﺗﻨﺘﺸﺮ ﰲ ﺯﻣﻦ ﺍﳊﻀﺎﺭﺓ‬
‫ﻭﺍﻟﺘﻘﺪﻡ ﻫﺬﺍ‪.‬‬

‫‪∩⊂⊂∪ tβθ—9!$ŸÒs9 ÏIωàσ‾≈yδ ¨βÎ) (#þθä9$s% öΝèδ÷ρr&u‘ #sŒÎ)uρ‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺿﻤﲑ )ﻫﻢ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺭﺃﻭﻫﻢ ﳝﻜﻦ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺆﻣﻨﲔ ﺃﻭ ﺇﱃ‬
‫ﺃﻫﻞ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ..‬ﺃﻱ ﺃﺣﻴﺎﻧ‪‬ﺎ ﻳﻜﺘﻔﻲ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﺎﻟﺘﻐﺎﻣﺰ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺑﺮﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﻭﺃﺣﻴﺎﻧ‪‬ﺎ ﻻ ﻳﺘﻤﺎﻟﻜﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻓﻴﻘﻮﻟﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻫﺆﻻﺀ ﺍﻷﻏﺒﻴﺎﺀ ﺍﻟﻀﺎﻟﲔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺟﻌﻨﺎ ﺍﻟﻀﻤﲑ ﺇﱃ ﺃﻫﻞ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﺃ‪‬ﻢ ﻋﻨﺪﻣﺎ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻗﻮﻣﻬﻢ‬
‫ﺐ ﻓﻮﺟﺪﻧﺎ ﺃ‪‬ﻢ ﻫﺎﻟﻜﻮﻥ ﺣﺘﻤ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺍﳋﻄﺄ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻋﻦ ﹶﻛﹶﺜ ٍ‬
‫ﺃﻥ ﻧﻌﻘﺪ ﻋﻠﻴﻬﻢ ﺃﻱ ﺃﻣﻞ ﻟﻠﺮﻗﻲ‪ ،‬ﺃﻭ ﻧﻈﻦ ﺃ‪‬ﻢ ﺳﻴ‪‬ﺤﺪﺛﻮﻥ ﺃﻱ ﺍﻧﻘﻼﺏ ﻃﻴﺐ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﺍﻟﺴﺎﺑﻖ ﺧﻼﻑ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ..‬ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﻳﺘﻐﺎﻣﺰﻭﻥ‬
‫ﻼ ﺇﺫﺍ ﺟﺎﺀﻫﻢ ﺃﺣﺪ ﻣﻦ ﻗﺴﺎﻭﺳﺔ ﺍﳌﺴﻴﺤﻴﲔ ﻳﻘﻮﻝ ﺃﻧﺘﻢ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻣﺎﻡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻤﺜ ﹰ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺗﻌﻤﻠﻮﻥ ﻋﻤﻼ ﺭﺍﺋﻌﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻋﻨﺪﻣﺎ ﻳﺮﺟﻊ ﺇﱃ ﻗﻮﻣﻪ ﻳﺆﻟﻒ ﻛﺘﺒ‪‬ﺎ ﻗﺎﺳﻴﺔ ﺿﺪ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﻗﻮﻡ ﺿﺎﻟﻮﻥ‪.‬‬

‫‪∩⊂⊆∪ tÏàÏ
≈ym öΝÍκöŽn=tã (#θè=Å™ö‘é& !$tΒuρ‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺸﲑ ﺇﱃ ﻋﻼﻣﺔ ﺃﺧﺮﻯ ﻟﻠﺸﻌﻮﺏ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺑﺄ‪‬ﻢ ﻳﺴﺘﻮﻟﻮﻥ‬
‫ﻋﻠﻰ ﺑﻼﺩ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪ :‬ﳌﺎﺫﺍ ﺗﺴﺘﻮﻟﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻼﺩ؟ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻘﺪ ﻓﻌﻠﻨﺎ‬
‫ﺫﻟﻚ ﳊﻤﺎﻳﺘﻬﻢ‪ .‬ﻟﻘﺪ ﺳﻴﻄﺮﻭﺍ ﻋﻠﻰ ﺍﳍﻨﺪ ﲝﺠﺔ ﲪﺎﻳﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻰ ﺇﻓﺮﻳﻘﻴﺎ ﻭﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﻟﺒﻼﺩ ﲝﺠﺔ ﲪﺎﻳﺘﻬﺎ‪ .‬ﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳ‪‬ﺮﺳ‪‬ﻞ ﻫﺆﻻﺀ ﳏﺎﻓﻈﲔ ﻋﻠﻰ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓِﻠ ‪‬ﻢ ﻳﺘﺪﺧﻠﻮﻥ ﰲ ﺳﻴﺎﺳﺔ ﻛﻞ ﺩﻭﻟﺔ‪ ،‬ﻭﻳﺴﻴﻄﺮﻭﻥ ﻋﻠﻴﻬﺎ ﲝﺠﺔ ﲪﺎﻳﺘﻬﺎ؟‬
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‫ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺘﻀﻤﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ﻣﻌ‪‬ﺎ‪ ،‬ﻷﻥ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻄﻴﻔﺔ‬
‫ﺃﻧﻪ ﻳﺘﺮﻙ ﺍﻟﺴﺆﺍﻝ ﺗﺎﺭﺓﹰ ﻭﳚﻴﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﺃﺧﺮﻯ ﻳﺬﻛﺮ ﺟﺰﺀًﺍ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﻳﺘﺮﻙ‬
‫ﲔ ﺟﺰ ٌﺀ ﻣﻦ‬‫ﺍﻵﺧﺮ‪ ،‬ﻷﻧﻪ ﻣﻔﻬﻮﻡ ﻣﻦ ﺍﻟﺴﻴﺎﻕ‪ .‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻭﻣ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳﻠﹸﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺣ‪‬ﺎِﻓ ِﻈ ‪‬‬
‫ﻣﻮﺿﻮﻉ ﻣﺘﻜﺎﻣﻞ‪ ،‬ﻭﺑﺎﻗﻲ ﺟﺰﺋﻪ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﳌﺎﺫﺍ ﻳﺴﺘﻮﱄ ﻫﺆﻻﺀ ﻋﻠﻰ ﺑﻼﺩ ﺍﻵﺧﺮﻳﻦ‬
‫ﻣﻊ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻔﻮ‪‬ﺽ ﺇﻟﻴﻬﻢ ﻣﻬﻤﺔ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﱴ ﳚﻮﺳﻮﺍ ﺧﻼﻝ ﺑﻼﺩ‬
‫ﺍﻵﺧﺮﻳﻦ ﻭﻳﺴﺘﻮﻟﻮﺍ ﻋﻠﻴﻬﺎ ﲝﺠﺔ ﲪﺎﻳﺘﻬﻢ‪ ،‬ﻭﻛﺄ‪‬ﻢ ﻣﺴﻴﻄﺮﻭﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ؟‬

‫‪∩⊂∈∪ tβθä3ysôÒtƒ Í‘$¤
ä3ø9$# zÏΒ (#θãΖtΒ#u tÏ%©!$# tΠöθu‹ø9$$sù‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻓﻴﻮﻣﺌﺬ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻴﻮﻡ ﺳﻴﻨﺘﻘﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﺳﺘﻬﺰﺍﺋﻬﻢ‪ .‬ﺍﳌﺆﻣﻦ ﻻ‬
‫ﻳﻠﻴﻖ ﺑﻪ ﺃﻥ ﻳﺴﺘﻬﺰﺉ ﺃﻭ ﻳﺴﺨﺮ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﻋ ‪‬ﺪ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‬
‫ﺟﻬﺎﻟﺔ؛ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﻳﻀﺤﻜﻮﻥ ﺃ‪‬ﻢ ﻳﻨﺘﻘﻤﻮﻥ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﺳﺘﻬﺰﺍﺋﻬﻢ‪.‬‬

‫‪∩⊂∉∪ tβρãÝàΖtƒ Å7Í←!#u‘F{$# ’n?tã‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻫﻨﺎ ﺃﻋﺎﺩ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ ﻭﺑﻴ‪‬ﻦ ﻛﻴﻔﻴﺔ ﺍﻧﺘﻘﺎﻣﻬﻢ ﺟﺎﻟﺴﲔ‬
‫ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ‪ ،‬ﻓﺒﻴ‪‬ﻦ ﺃ‪‬ﻢ ﻟﻦ ﻳﻨﺘﻘﻤﻮﺍ ﻣﻨﻬﻢ ﺍﻧﺘﻘﺎﻣ‪‬ﺎ ﺳﻴﺌﹰﺎ‪ ،‬ﺑﻞ ﺍﻧﺘﻘﺎﻣﺎ ﺣﺴﻨ‪‬ﺎ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﻟﻔﺠﺎﺭ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻛﺎﻧﻮﺍ ﻳﺮﺗﻜﺒﻮﻥ ﺍﻟﻈﻠﻢ‪ ،‬ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻴﻌﺪﻟﻮﻥ ﻭﻳﻨﺼﻔﻮﻥ‬
‫ﻭﻫﻢ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ‪ ،‬ﻛﻲ ﻻ ﻳ‪‬ﻈﻠﻢ ﺃﺣﺪ‪ .‬ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻳﻨﻈﺮﻭﻥ ﻫﻨﺎ‬
‫ﲟﻌﲎ ﺍﻟﺮﻗﺎﺑﺔ‪ ..‬ﺃﻱ ﺃ‪‬ﻢ ﺳﲑﺍﻗﺒﻮﻥ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺟﻴﺪ‪‬ﺍ ﺣﱴ ﻻ ﻳ‪‬ﻈﻠﻢ ﺃﺣﺪ‪.‬‬

‫‪∩⊂∠∪ tβθè=yèø
tƒ (#θçΡ%x. $tΒ â‘$¤
ä3ø9$# z>ÈhθèO ö≅yδ‬‬

‫ﺏ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ﺇﻣﺎ ﻣﺘﻌﻠﻖ ﺑِـﻳﻨﻈﹸﺮﻭﻥ‪ ،‬ﻭﺍﳌﻌﲎ ﺃ‪‬ﻢ‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻫ ﹾﻞ ﹸﺛ ‪‬ﻮ ‪‬‬
‫ﻳﻨﻈﺮﻭﻥ ﻫﻞ ﺃﹸﻋﻄ ‪‬ﻲ ﺍﻟﻜﻔﺎﺭ ﺟﺰﺍﺀﻫﻢ ﻛﺎﻣﻼ ﺃﻡ ﻻ؛ ﺃﻭ ﺃﻧﻪ ﲨﻠﺔ ﺍﺳﺘﺌﻨﺎﻓﻴﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪:‬‬
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‫ﺳﻴﻘﺎﻝ ﳍﻢ‪ :‬ﻫﻞ ﻇﻬﺮﺕ ﻧﺘﺎﺋﺞ ﺃﻋﻤﺎﻟﻜﻢ ﺃﻡ ﻻ؟ ﻓﻘﺪ ﻛﻨﺘﻢ ﺗﻈﻨﻮﻥ ﺃﻧﻜﻢ ﻟﻦ ﺗ‪‬ﺴﺄﻟﻮﺍ ﻋﻦ‬
‫ﺗﻄﻔﻴﻔﻜﻢ ﻭﻇﻠﻤﻜﻢ‪ ،‬ﻭﺃﻥ ﻏﻠﺒﺘﻜﻢ ﺳﺘﺴﺘﻤﺮ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻭﻝ ﺍﳌﺴﻴﺤﻴﺔ‬
‫ﺐ ﺍﻟﻔﻈﺎﺋﻊ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﻴﻔﻤﺎ ﺗﺸﺎﺀ؛ ﻓﺄﺧﺒِﺮﻭﻧﺎ ﺍﻵﻥ‪ ،‬ﺃﺟ‪‬ﺰﻳﺘﻢ ﻋﻠﻰ‬ ‫ﺳﺘﻈ ﹼﻞ ﺗﺼ ‪‬‬
‫ﻓﻈﺎﺋﻌﻜﻢ ﺃﻡ ﻻ؟‬