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وج‬
‫‪٤٦٧‬‬ ‫אא

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‫‪@ xëÛa@ñ‰ì‬‬
‫ﻣﻜﻴﺔ‪ ،‬ﻭﻫﻲ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﺁﻳﺔ ﻣﻊ ﺍﻟﺒﺴﻤﻠﺔ‬
‫ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﻳﻀﺎ ﻣﺘﺴﻠﺴﻠﺔ ﺍﳌﻮﺿﻮﻉ ﻣﻊ ﺍﻟﺴﻮﺭ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﺇ‪‬ﺎ ﻣﻜﻴﺔ ﺣﻴﺚ ﻗﺎﻝ‬
‫ﻑ ﰲ ﻣ ﹼﻜﻴ‪‬ﺘﻬﺎ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺣﺎﻭﻟﻮﺍ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺫﻟﻚ؛‬ ‫ﺍﳌﻔﺴﺮﻭﻥ‪ :‬ﻻ ﺧﻼ ‪‬‬
‫ﺣﻴﺚ ﻳﻌﺘﱪﻫﺎ ﺍﳌﺴﺘﺸﺮﻕ ﺍﻷﳌﺎﱐ "ﻧﻮﻟﺪﻛﻪ" ﳑﺎ ﻧـﺰﻝ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻌﺜﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪ ..‬ﺃﻱ ﰲ ﺍﻟﺴﻨﺘﲔ ﻭﺍﻟﻨﺼﻒ ﺍﻷﻭﱃ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻳﻈﻦ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ‪‬ﻭﻣ‪‬ﺎ‬
‫ﻚ ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑ ﻗﺪ ﺃﹸﺿﻴﻒ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﻟﻴﺲ‬ ‫‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ﹶﺫِﻟ ‪‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﻫﺬﺍ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻗﺪ ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻣِﻦ ﻗﺒﻞ ﺷﺨﺺ ﺁﺧﺮ‪ ،‬ﺑﻞ‬
‫ﻳﻌﲏ ﺃﻥ ﳏﻤﺪﺍ )( ﻧﻔﺴﻪ ﻗﺪ ﺃﺿﺎﻓﻬﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﳌﺪ‪‬ﻧﻴﺔ‪ .‬ﻭﺣﺠ‪‬ﺘﻪ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﲣﺘﻠﻒ ﺃﺳﻠﻮﺑ‪‬ﺎ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﳌﻜﻴﺔ‪ ،‬ﻓﻬﻲ ﺃﻃﻮﻝ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﻭﺃﺷﺒﻪ ﺑﺎﻟﺴﻮﺭ ﺍﳌﺪ‪‬ﻧﻴ‪‬ﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺴﻴﺲ "ﻭﻳﺮﻱ" ﻓﻴﻀﻴﻒ ﺃﻣﺮ‪‬ﺍ ﺁﺧﺮ ﻗﺎﺋﻼ‪ :‬ﻟﻘﺪ ﻭﺭﺩ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻔﻆ‬
‫ﺕ ﹸﺛ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺘ‪‬ﻮﺑ‪‬ﻮﺍ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫)ﺍﳌﺆﻣﻨﺎﺕ( ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻓ‪‬ﺘﻨ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤﺮِﻳ ِﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﱂ ﻳﻜﻦ ﺷﺎﺋﻌ‪‬ﺎ ﰲ ﺍﻟﺴﻮﺭ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬ ‫ﺏ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﹶﻓﹶﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﻕ‬‫ﺍﳌﻜﻴ‪‬ﺔ‪ ،‬ﺑﻞ ﺗﻜﺮﺭ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﺪﻧﻴﺔ ﻓﻘﻂ‪ .‬ﻭﻫﻜﺬﺍ ﻓﺈﻥ "ﻭﻳﺮﻱ" ﺃﻳﻀ‪‬ﺎ ﻳﺆﻳﺪ ﺍﳌﺴﺘﺸﺮ ‪‬‬
‫"ﻧﻮﻟﺪﻛﻪ" ﺍﻟﺬﻱ ﺯﻋﻢ ﺃﻥ ﺁﻳﺎﺕ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﺪﺀﺍ ﻣﻦ ﺍﻵﻳﺔ ‪ ٨‬ﺣﱴ ﺍﻵﻳﺔ ‪ ١١‬ﻣﺪ‪‬ﻧﻴ‪‬ﺔ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻀﻴﺔ ﻛﻮﻥ ﺍﻟﺴﻮﺭﺓ ﻣﻜﻴﺔ ﺃﻭ ﻣﺪﻧﻴﺔ‪ ،‬ﻓﻠﻴﺴﺖ ﺑﺬﺍﺕ ﺑﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‬
‫ﺖ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬ ‫ﳓﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺆﻣﻦ ﺃﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻬﺎ ﻗﺪ ﻧـﺰﻟ ‪‬‬
‫ﻭﻫﻲ ﺻﺎﳊﺔ ﻟﻠﻌﻤﻞ‪ ،‬ﺳﻮﺍﺀ ﰲ ﻣﻜﺔ ﻧﺰﻟﺖ ﺃﻭ ﰲ ﺍﳌﺪﻳﻨﺔ؛ ﻓﻜﻮ‪‬ﺎ ﻣﻜﻴﺔ ﺃﻭ ﻣﺪ‪‬ﻧﻴﺔ ﻻ‬
‫ﻳﻐﻴ‪‬ﺮ ﻣﻦ ﺍﻷﻣﺮ ﻛﺜﲑﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‪ .‬ﺃﻣﺎ ﻣﻨﻜﺮﻭ ﺍﻹﺳﻼﻡ ﻓﻬﻢ ﻳﺮﻭ‪‬ﻥ ﺃﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬
‫ﺚ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺁﻳ ﹲﺔ ﻣﺎ ﻣﻜﻴ ﹰﺔ‬ ‫ﻛﻠﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻕ ﳏﻤﺪ )(‪ ،‬ﻓﻼ ﻳﻨﻔﻌﻬﻢ ﺃﻳﻀ‪‬ﺎ ﺍﻟﺒﺤ ﹸ‬
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‫ﺃﻭ ﻣﺪ‪‬ﻧﻴ ﹰﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﺳﺄﻧﺎﻗﺶ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻷﺑﻴ‪‬ﻦ ﻛﻴﻒ ﻳﺘﻜﻠﻢ ﻫﺆﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ‬
‫ﺃﺣﻴﺎﻧ‪‬ﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ﺑﺄﻣﻮﺭ ﺳﺨﻴﻔﺔ ﻻ ﺃﺳﺎﺱ ﳍﺎ‪.‬‬
‫ﻼ‬ ‫ﺇﻥ ﺯﻋﻢ "ﻧﻮﻟﺪﻛﻪ" ﻫﺬﺍ ﺧﻼﻑ ﺍﻟﻌﻘﻞ ﰲ ﺭﺃﻳﻲ‪ ،‬ﻷﻥ ﻃﻮﻝ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻋﻠﻰ ﻧـﺰﻭﳍﺎ ﰲ ﺍﳌﺪﻳﻨﺔ‪ .‬ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﻧﺆﻣﻦ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‬ ‫ﻟﻴﺲ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺩﻟﻴ ﹰ‬
‫ﺗﻨـﺰﻳﻞ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ "ﻧﻮﻟﺪﻛﻪ" ﻭﺃﺻﺤﺎﺑﻪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻣﻦ ﺗﺄﻟﻴﻒ‬
‫ﳏﻤﺪ‪ ،‬ﻭﻟﻴﺲ ﻣﺼﺪﺭﻩ ﺃﻱ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﻓﻠﻮ ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻧـﺰﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪،‬‬
‫ﻓﺎﻟﻘﻮﻝ ﺇﻧﻪ ﺗﻌﺎﱃ ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺇﻧـﺰﺍﻝ ﺁﻳﺎﺕ ﻃﻮﻳﻠﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﺩﻭﻥ ﻣﻜﺔ ﲪ ‪‬ﻖ‬
‫ﻭﻏﺒﺎﺀ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥ ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻣﻦ ﺗﺄﻟﻴﻒ ﳏﻤﺪ‪ ،‬ﻓﺰﻋﻢ ﻧﻮﻟﺪﻛﻪ ﻭﻏﲑِﻩ ﺃﻥ‬
‫ﳏﻤﺪﺍ ﱂ ﻳﻜﻦ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺗﺄﻟﻴﻒ ﺁﻳﺎﺕ ﻃﻮﻳﻠﺔ ﰲ ﻣﻜﺔ ﻭﻗﺎﺩﺭﺍ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺪﻳﻨﺔ‬
‫ﻒ‪ .‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻵﻳﺎﺕ ﺍﳌﻜﻴﺔ ﻗﺼﲑﺓ ‪-‬ﻋﺎﺩ ﹰﺓ‪ -‬ﳊﻜﻤ ٍﺔ ﻣﺎ‪ ،‬ﻓﻼ ﻳﻌﲏ ﺫﻟﻚ ﺃﻥ‬ ‫ﺳﺨ ‪‬‬
‫ﻼ‬‫ﻣﺆﻟﱢﻔﻬﺎ ﱂ ﻳﻜﻦ ﻗﺎﺩﺭ‪‬ﺍ ﻋﻠﻰ ﺇﻃﺎﻟﺘﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ .‬ﻓﺜﺒﺖ ﺃﻥ ﺩﻋﻮﺍﻫﻢ ﻫﺬﻩ ﺑﺎﻃﻠﺔ ﻋﻘ ﹰ‬
‫ﻛﻞ ﺍﻟﺒﻄﻼﻥ‪.‬‬
‫ﰒ ﺇﻥ ﺩﻋﻮﺍﻫﻢ ﺑﺎﻃﻠﺔ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻟﻮﺍﻗﻊ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻷﻥ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ﺍﻟﺬﻱ ﺑﲎ‬
‫ﻋﻠﻴﻪ "ﻭﻳﺮﻱ" ﺍﻋﺘﺮﺍﺿﻪ ﺯﺍﻋﻤ‪‬ﺎ ﺃﻧﻪ ﱂ ﻳ ِﺮ ‪‬ﺩ ﺇﻻ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﺪ‪‬ﻧﻴﺔ ﳌﻮﺟﻮ ‪‬ﺩ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ‬
‫ﻱ ‪‬ﻭِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﺑ‪‬ﻴِﺘ ‪‬ﻲ‬
‫ﺏ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ ‪‬‬‫ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﻮﺡ‪  :‬ﺭ ‪‬‬
‫ﲔ ﺇِﻻ ‪‬ﺗﺒ‪‬ﺎﺭ‪‬ﺍ)ﻧﻮﺡ‪ .(٢٩:‬ﻓﻘﺪ ﻭﺭﺩ ﰲ‬ ‫ﺕ ﻭ‪‬ﻻ ‪‬ﺗ ِﺰ ِﺩ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ‪‬ﻭِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻃﻮﻳﻠﺔ ﺃﻳﻀﺎ‪ ،‬ﰒ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣِﻦ ﺧﻼﻑ ﰲ‬
‫ﻛﻮﻥ ﺳﻮﺭﺓ ﻧﻮﺡ ﻣﻜﻴ ﹰﺔ‪ .‬ﻓﻴﻘﻮﻝ ﺻﺎﺣﺐ "ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ"‪ :‬ﺇ‪‬ﺎ ﻣﻜﻴﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺰﺑﲑ‪:‬‬
‫ﻧـﺰﻟﺖ ﲟﻜﺔ‪ .‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ "ﺭﻭﺡ ﺍﳌﻌﺎﱐ"‪ :‬ﻣﻜﻴﺔ ﺑﺎﻻﺗﻔﺎﻕ‪ .‬ﺣﱴ ﺇﻥ "ﻧﻮﻟﺪﻛﻪ" ‪-‬‬
‫ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺑﻌﺾ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﻣﻜﻴﺔ ﺑﺴﺒﺐ ﻃﻮﳍﺎ ‪ -‬ﻓﻬﻮ ﻧﻔﺴﻪ ﻳﻘﻮﻝ ﻋﻦ‬
‫ﺳﻮﺭﺓ ﻧﻮﺡ‪ :‬ﺇ‪‬ﺎ ﳑﺎ ﻧـﺰﻝ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻌﺜﺔ‪ .‬ﻭﺃﻣﺎ "ﻭﻳﺮﻱ" ‪-‬‬
‫ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺑﻌﺾ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﻣﺪ‪‬ﻧﻴﺔ ﻟﻮﺭﻭﺩ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ﻓﻴﻬﺎ ‪ -‬ﻓﻬﻮ ﺍﻵﺧﺮ‬
‫ﻳﻌﺘﺮﻑ ﺃﻥ ﺳﻮﺭﺓ ﻧﻮﺡ ﻗﺪ ﻧـﺰﻟﺖ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ .‬ﻓﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ‬
‫ﻧﻮﻟﺪﻛﻪ ﻭﻭﻳﺮﻱ ﻧﻔﺴﻴﻬﻤﺎ ﺃﻥ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﺃﻥ‬
‫ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﻃﻮﻳﻠﺔ ﺃﻳﻀﺎ‪ .‬ﻓﺜﺒﺖ ﺃﻥ ﺍﺳﺘﺪﻻﳍﻢ ﻋﻦ ﻛﻮﻥ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‬
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‫‪‬ﻣﺪ‪‬ﻧﻴ‪‬ﺔ ﺇﳕﺎ ﻛﺎﻥ ﳎﺮﺩ ﲣﻤﲔ ﻣﻔﺘﺮ‪‬ﻯ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﺍﳌﺮﺀ ﻳﻨﺴﻰ ﻣﺎ ﻗﺎﻟﻪ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺘﺨﺮﻳﺺ ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﻓﻨﺠﺪ ﻫﺆﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻳﺄﺗﻮﻥ ﺑﺎﺳﺘﻨﺘﺎﺟﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ‪.‬‬
‫ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻣﺎ ﻳﻘﺪ‪‬ﻣﻪ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﻃﻌﻨﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﻇ ‪‬ﻦ ﻭﲣﻤﲔ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺜﻘﻔﲔ ﺍﳍﻨﻮﺩ ﻋﻨﺪﻣﺎ ﻳﺴﻤﻌﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﺃﻓﻮﺍﻩ‬
‫ﺍﳌﺴﺘﺸﺮﻗﲔ ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﺃﻛﺜﺮ ﻗﺪﺍﺳﺔ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺘﺪﺑﺮ ﰲ ﺃﻗﻮﺍﳍﻢ‬
‫ﻳﻜﺸﻒ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﲣﺮﻳﺺ ﻭﺍﻓﺘﺮﺍﺀ‪.‬‬

‫‪∩⊇∪ ijk‬‬

‫‪∩⊂∪ ÏŠθããöθpRùQ$# ÏΘöθu‹ø9$#uρ ∩⊄∪ ÆlρçŽã9ø9$# ÏN#sŒ Ï!$uΚ¡¡9$#uρ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺝ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻳﻘﺎﻝ‬‫ﳊﺼ‪‬ﻦ ﻭﺍﻟ ﹶﻘﺼ‪‬ﺮ‪ ،‬ﻭﻭﺍﺣ ‪‬ﺪ ﺑﺮﻭ ِ‬ ‫ﺍﻟﱪﻭﺝ‪ :‬ﲨ ‪‬ﻊ ‪‬ﺑﺮ‪‬ﺝ‪ ،‬ﻭﻫﻮ ﺍﻟ ‪‬ﺮﻛﹾﻦ ﻭﺍ ِ‬
‫ﺖ ﻋﻴﻨ‪‬ﻪ ‪‬ﺑ ‪‬ﺮ ‪‬ﺟﺎ‪ :‬ﻛﺎﻥ ﺑﻴﺎﺿ‪‬ﻬﺎ ﳏ ِﺪﻗﹰﺎ ﺑﺎﻟﺴﻮﺍﺩ ﻛﻠﻪ ﻻ ﻳﻐﻴﺐ ﻣﻦ ﺳﻮﺍﺩﻫﺎ ﺷﻲﺀ‪ ،‬ﻓﻬﻲ‬ ‫ﺑﺮِﺟ ‪‬‬
‫ﺖ ‪‬ﺑ ‪‬ﺮﺟ‪‬ﺎ ﰲ ‪‬ﺑﺮ‪‬ﺝ‪ ،‬ﺍﻷﻭﻝ ﲨ ‪‬ﻊ ﺑﺮﺟﺎ َﺀ ﻭﺍﻟﺜﺎﱐ ﲟﻌﲎ‬ ‫‪‬ﺑﺮ‪‬ﺟﺎﺀ‪ ،‬ﻭﲨﻌ‪‬ﻬﺎ ‪‬ﺑ ‪‬ﺮﺝ‪ ،‬ﻭﻣﻨﻪ‪ :‬ﺭﺃﻳ ‪‬‬
‫ﺽ ﻋﻴﻮ‪‬ﻦ ﳏﺪﻕ ﺑﺎﻟﺴﻮﺍﺩ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺖ ﰲ ﻗﺼ ٍﺮ ﻧﺴﻮ ﹰﺓ ﺑﻴﺎ ‪‬‬ ‫ﺍﻟﻘﺼﺮ )ﺍﻷﻗﺮﺏ(‪ ..‬ﺃﻱ ﺭﺃﻳ ‪‬‬
‫ﻳﻌﲏ ﺃﻥ ﺍﻟﱪﺝ ﻳ‪‬ﺴﺘﻌﻤﻞ ﻣﻔﺮﺩ‪‬ﺍ ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺍﻟﺮﻛﻦ ﻭﺍﳊﺼﻦ ﻭﺍﻟﻘﺼﺮ‪ ،‬ﻭﻳ‪‬ﺴﺘﺨﺪﻡ‬
‫ﲨﻌ‪‬ﺎ ﻣﻔﺮﺩﻩ ﺑﺮﺟﺎ ُﺀ ﲟﻌﲎ ﺍﻟﻨﺴﻮﺓ ﺍﻟﱵ ﻋﻴﻮ‪‬ﺎ ﻛﻤﺎ ﻭ‪‬ﺻﻒ ﺃﻋﻼﻩ‪.‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻧﻘﺪ‪‬ﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍﻟﺴﻤﺎ َﺀ ﺍﻟﱵ ﻓﻴﻬﺎ ﺑﺮﻭﺝ‪.‬‬
‫ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﱪﻭﺝ؟ ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ‪ :‬ﻫﻲ ﺍﻟﱪﻭﺝ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﻋﻠﻢ ﺍﻟﻔﹶﻠﻚ ﻭﺍﳍﻴﺌﺔ‪.‬‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﻨﺎﻙ ﺍﺛﻨﺎ ﻋﺸﺮ ﺑﺮﺟ‪‬ﺎ ﻟﻠﻨﺠﻮﻡ‪ ،‬ﻭﺃﲰﺎﺅﻫﺎ ﺍﳊﻤﻞ ﻭﺍﻟﺜﻮﺭ ﻭﺍﳉﻮﺯﺍﺀ ﻭﺍﻟﺴﺮﻃﺎﻥ‬
‫ﻭﺍﻷﺳﺪ ﻭﺍﻟﻌﺬﺭﺍﺀ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﻘﻮﺱ ﻭﺍﳉﺪﻱ ﻭﺍﻟﺪﻟﻮ ﻭﺍﳊﻮﺕ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‬
‫ﺇﻥ ﺃﺟﺮﺍﻡ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺸﻤﺴﻲ ﺍﻟﺴﺒﻌﺔ ﺗﺪﻭﺭ ﰲ ﻫﺬﻩ ﺍﻟﱪﻭﺝ ﺍﻻﺛﲏ ﻋﺸﺮ ﺍﳋﺎﺻﺔ ‪‬ﺎ‪ ،‬ﻓﺎﳊﻤﻞ‬
‫ﻭﺍﻟﻌﻘﺮﺏ ﻟﻠﻤﺮﻳﺦ‪ ،‬ﻭﺍﻟﺜﻮﺭ ﻭﺍﳌﻴﺰﺍﻥ ﻟﻠﺰﻫﺮﺓ‪ ،‬ﻭﺍﳉﻮﺯﺍﺀ ﻭﺍﻟﻌﺬﺭﺍﺀ ﻟﻌﻄﺎﺭﺩ‪ ،‬ﻭﺍﻟﺴﺮﻃﺎﻥ ﻟﻠﻘﻤﺮ‪،‬‬
‫ﻭﺍﻷﺳﺪ ﻟﻠﺸﻤﺲ‪ ،‬ﻭﺍﻟﻘﻮﺱ ﻭﺍﳊﻮﺕ ﻟﻠﻤﺸﺘﺮﻱ‪ ،‬ﻭﺍﳉﺪﻱ ﻭﺍﻟﺪﻟﻮ ﻟﺰ‪‬ﺣﻞ‪.‬‬
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‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﺍﻟﻨﱯ  ﺳﺌﻞ ﻣﺎ ﻫﻲ ﺍﻟﱪﻭﺝ؟ ﻓﻘﺎﻝ‬
‫ ﺍﻟﻜﻮﺍﻛﺐ‪) .‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ(‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻳ‪‬ﻄﻠﻖ ﺍﻟﺒ‪‬ﺮﺝ ﻟﻐ ﹰﺔ ﻋﻠﻰ ﻣﺎ ﻳﻘﻴﻢ ﻓﻴﻪ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﻣﻦ ﻗﺼﺮ ﻭﺣﺼﻦ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻳ‪‬ﻄﻠﻖ ﰲ ﺍﺻﻄﻼﺡ ﻋﻠﻤﺎﺀ ﺍﻟﻔﹶﻠﻚ ﻋﻠﻰ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﺪﺍﺭﺍﺕ‬
‫ﺍﻟﻜﻮﺍﻛﺐ‪ .‬ﻓﻌﻠﻤﺎﺀ ﺍﻟﻔﻠﻚ ﺍﻟﻘﺪﻣﺎﺀ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﻋﺪﺩ ﺍﻟﱪﻭﺝ ﺍﺛﻨﺎ ﻋﺸﺮ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺕ ﺍﻟﱪﻭﺝ‬ ‫ﺝ ﻳﻌﲏ‪ :‬ﺃﻧﻨﺎ ﻧﻘﺪﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍﻟﺴﻤﺎ َﺀ ﺫﺍ ‪‬‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﻻﺛﲏ ﻋﺸﺮ ﺍﻟﱵ ﻫﻲ ﻣﺪﺍﺭ ﺍﻟﻜﻮﺍﻛﺐ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﻧﻨﺎ ﻧﻘﺪ‪‬ﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻓﻠﻮ ﻓﺴ‪‬ﺮﻧﺎ ﺍﻟﱪﻭﺝ ﲟﻌﲎ ﺍﺛﲏ‬
‫ﻋﺸﺮ ﻣﻘﺎﻣ‪‬ﺎ‪ ،‬ﻓﻴﺼﺒﺢ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ .‬ﻭﻛﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺘﺸﻬﺪ ‪‬ﺬﻩ‬
‫ﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﺍﻟﱵ ﻋﺪﺩﻫﺎ ﺛﻼﺛﺔ ﻋﺸﺮ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﺮﺑﻂ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺑﻘﻮﻟﻪ‬
‫ﺴ ‪‬ﻖ‪ ،‬ﺗﻨﺴﺠﻢ ﺍﻟﺴﻮﺭﺗﺎﻥ ﰲ‬ ‫ﺗﻌﺎﱃ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﳌﺎﺿﻴﺔ‪ :‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ِﺇﺫﹶﺍ ﺍ‪‬ﺗ ‪‬‬
‫ﻣﻮﺿﻮﻋﻬﻤﺎ ﻛﻞ ﺍﻻﻧﺴﺠﺎﻡ؛ ﺣﻴﺚ ﻗﺎﻝ ﺍﷲ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ‪ :‬ﻧﻘﺪ‪‬ﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍﻟﻘﻤ ‪‬ﺮ‬
‫ﺣﲔ ﻳﺪﺧﻞ ﰲ ﻟﻴﻠﺘﻪ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻫﻨﺎ‪ :‬ﻧﻘﺪ‪‬ﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍﻻﺛﲏ ﻋﺸﺮ‬
‫ﺖ ﻋﻼﻗﺔ ﻭﻃﻴﺪﺓ ﺑﲔ ﻫﺬﻩ‬ ‫ﺑﺮﺟ‪‬ﺎ ﻭﺍﻟﻴﻮ ‪‬ﻡ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﺃﻱ ﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧ‪‬ﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺛﺒﺘ ‪‬‬
‫ﺍﻟﺴﻮﺭﺓ ﻣﻊ ﺍﻟﱵ ﻗﺒﻠﻬﺎ‪ .‬ﻓﺎﳊﻖ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻋﺎﺩ ﻫﻨﺎ ﻧﻔﺲ ﺍﳌﻮﺿﻮﻉ ﺍﳌﺬﻛﻮﺭ ﰲ‬
‫ﺍﻟﺴﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻟﻜﻦ ﺑﺸﻜﻞ ﺁﺧﺮ‪ ،‬ﻭﺟﻌﻠﻪ ﺩﻟﻴﻼ ﻋﻠﻰ ﺻﺪﻕ ﻣﺎ ﻗﺎﻝ ﻫﻨﺎﻟﻚ‪ .‬ﻟﻘﺪ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﺟﺪ‪‬ﺍ‬
‫ﺃﻥ ﻳﺆﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﻲﺀ ﻭﻫﻮ ﰲ ﺑﺪﺍﻳﺎﺗﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ‬
‫ﺕ ﺍﻻﺛﲏ ﻋﺸﺮ ﺍﻟﱵ ﻫﻲ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻨﺠﻮﻡ‪ ..‬ﺃﻱ‬ ‫ﺍﻟﺴﻮﺭﺓ ﺇﻧﻨﺎ ﻧﻘﺪﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺗﻠﻚ ﺍﳌﻘﺎﻣﺎ ِ‬
‫ﻧﻘﺪﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍ‪‬ﺪﺩﻳﻦ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﺑﻌﺪ ﺍﻟﻨﱯ  ﰲ ﺍﻻﺛﲏ ﻋﺸﺮ ﻗﺮﻧﺎ‪ ،‬ﻟﺘﺠﺪﻳﺪ‬
‫ﺍﻟﺪﻳﻦ ﲝﺴﺐ ﻣﺸﻴﺌﺘﻪ ﺗﻌﺎﱃ‪ .‬ﻓﻜﺄﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺩﻣﻨﺎ ﺳﻨﺒﻌﺚ ﺍ‪‬ﺪﺩﻳﻦ ﻹﺯﺍﻟﺔ ﻣﺎ‬
‫ﺳﻴﻘﻊ ﺑﺎﳌﺴﻠﻤﲔ ﻣﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺑﺴﻴﻄﺔ ﻭﻣﺎ ﺳﻴﺤ ﹼﻞ ﺑﺎﻹﺳﻼﻡ ﻣﻦ ﻣﺼﺎﻋﺐ ﻋﺎﺑﺮﺓ‪،‬‬
‫ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﲢ ﹼﻞ ﺑﺎﻹﺳﻼﻡ ﻣﺼﻴﺒﺔ ﻛﺒﲑﺓ ﻭﻻ ﻧﻌﻤﻞ ﺷﻴﺌﹰﺎ ﻹﺯﺍﻟﺘﻬﺎ؟‬
‫ﺝ ﻗﺪ ﺟﺎﺀ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺍﳌﻌﺎﺭﺿﲔ ﺍﻟﺬﻳﻦ ﻗﻴﻞ‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬
‫ﺇﺫﹰﺍ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻓﻴﻬﻢ‪ :‬ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‪ ،‬ﺣﻴﺚ ﻗﺪ‪‬ﻡ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﺷﻬﺎﺩ ﹶﺓ ﺍﻟﺴﻤﺎﺀ ﻭﺑﺮﻭﺟﻬﺎ‬
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‫ﺍﻻﺛﲏ ﻋﺸﺮ ﺍﻟﱵ ﻫﻲ ﻣﺪﺍﺭﺍﺕ ﺍﻟﻨﺠﻮﻡ‪ ..‬ﻛﺄﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺩﻣﻨﺎ ﻧﺒﻌﺚ ﺍ‪‬ﺪﺩﻳﻦ‬
‫ﳎﺪﺩ‪‬ﺍ ﺗﻠﻮ ﳎﺪﺩ ﻻﺛﲏ ﻋﺸﺮ ﻗﺮﻧ‪‬ﺎ ﳍﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ‪ ..‬ﻓﻠﻤﺎﺫﺍ ﻳﺌﺴﺘﻢ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪،‬‬
‫ﻓﻈﻨﻨﺘﻢ ﺃﻥ ﺍﷲ ﻟﻦ ﻳﺒﻌﺚ ﺍﻵﻥ ﺃﺣﺪ‪‬ﺍ ﳍﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ؟ ﻋﻨﺪﻛﻢ ﺷﻬﺎﺩﺓ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ‬
‫ﺃﻗﺎﻡ ﻋﻨﺪ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﺃﻧﺎﺳ‪‬ﺎ ﻟﺘﺠﺪﻳﺪ ﺩﻳﻨﻪ‪ ،‬ﰒ ﱂ ﻳ ‪‬ﺰ ﹾﻝ ﻳﻘﻴﻤﻬﻢ ﻗﺮﻧ‪‬ﺎ ﺑﻌﺪ ﻗﺮﻥ ﳌﺪﺓ ﺍﺛﲏ‬
‫ﺖ ‪ ١٢‬ﻣﺮﺓ ﺃﻧﻪ ﺳﻴﻈﻞ ﻳﻘﻴﻢ ﻟﻨﺼﺮﺓ ﺩﻳﻨﻪ ﻭﺗﺄﻳﻴﺪﻩ ﻋﺒﺎﺩ‪‬ﺍ ﻟﻪ‬ ‫ﻋﺸﺮ ﻗﺮﻧ‪‬ﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﺛﺒ ‪‬‬
‫ﻣﺆﻳ‪‬ﺪﻳﻦ ﻭﻣﻨﺼﻮﺭﻳﻦ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻟﻴﻨﺸﺮﻭﺍ ﺗﻌﺎﻟﻴﻢ ﺍﳌﺼﻄﻔﻰ  ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﺎﻟﻌﺠﻴﺐ‬
‫ﺃﻧﻜﻢ ﻗﺪ ﺻﺪ‪‬ﻗﺘﻢ ﻫﺆﻻﺀ ﺍ‪‬ﺪﺩﻳﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻮﻋﻮﺩﻳﻦ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﻜ ‪‬ﻦ‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻮﻋﻮﺩ‪‬ﺍ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻧﻜﺮﰎ ﺑﻌﺜﺘﻪ! ﺫﻟﻚ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺧﱪ‬
‫ﺕ ﻏﲑ ﳏﺪﺩﺓ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺍﻟﻨﱯ ‪" :‬ﺇﻥ ﺍﷲ ﻳﺒﻌﺚ ﳍﺬﻩ‬ ‫ﻋﻦ ﺑﻌﺜﺔ ﻫﺆﻻﺀ ﺍﻷﻭﻟﲔ ﺑﻜﻠﻤﺎ ٍ‬
‫ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺌﺔ ﺳﻨﺔ ﻣﻦ ﳚﺪﺩ ﳍﺎ ﺃﻣﺮ ﺩﻳﻨﻬﺎ‪) ".‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻼﺣﻢ‪ ،‬ﺑﺎﺏ ﻣﺎ‬
‫ﻳﺬﻛﺮ ﰲ ﻗﺮﻥ ﺍﳌﺌﺔ(‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺻﺪ‪‬ﻗﺘﻤﻮﻫﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺃﻧﻜﺮﰎ ﻫﺬﺍ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﻟﺬﻱ ﻗﺪ‬
‫ﺃﻋﻄﺎﻩ ﺍﻟﺮﺳﻮﻝ  ﰲ ﻧﺒﻮﺀﺍﺗﻪ ﺍﲰ‪‬ﺎ ﳏ ‪‬ﺪﺩ‪‬ﺍ ﻭﺫﻛﺮ ﺃﻋﻤﺎﻟﻪ ﻭﻋﻼﻣﺎﺗﻪ ﻭﺁﻳﺎﺕ ﺻﺪﻗﻪ‬
‫ﻭﻣﻮﻋﺪﻩ ﻭﻋﺼﺮﻩ ﺑﻜﻠﻤﺎﺕ ﺻﺮﳛﺔ! ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻟﻘﺪ ﺳﺎﺀﺕ ﺣﺎﻟﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﺃ‪‬ﻢ ﺃﺧﺬﻭﺍ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺪ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪ :‬ﻻ ﺣﺎﺟﺔ ﻟﻨﺎ ﻷﻱ‬
‫ﻣﺼﻠﺢ ﻟﺮﻗﻲ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ‪ :‬ﳌﺎﺫﺍ ﺧﻄﺮﺕ‬
‫ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺑﺒﺎﻟﻜﻢ ﺑﻌﺪ ﻣﺮﻭﺭ ﺍﺛﲏ ﻋﺸﺮ ﻗﺮﻧﺎ؟ ﻟﻘﺪ ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮﻥ ﻻﺛﲏ ﻋﺸﺮ ﻗﺮﻧ‪‬ﺎ ﺃﻥ‬
‫ﺇﺣﻴﺎﺀ ﺍﻹﺳﻼﻡ ﲝﺎﺟﺔ ﺇﱃ ﺍ‪‬ﺪﺩﻳﻦ‪ ،‬ﻭﺃﻥ ﺍﺯﺩﻫﺎﺭ ﺍﻹﺳﻼﻡ ﻭﻏﻠﺒﺘﻪ ﲝﺎﺟﺔ ﺇﱃ ﻣﺒﻌﻮﺙ‬
‫ﺭﺑﺎﱐ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺃﺭﺳﻠﻨﺎ ﻫﺬﺍ ﺍﳌﻮﻋﻮﺩ ﺃﻧﻜﺮﲤﻮﻩ‪ ،‬ﺑﻞ ﻗﻠﺘﻢ ﻻ‬
‫ﺣﺎﺟﺔ ﻟﻨﺎ ﻷﻱ ﻣﺼﻠﺢ! ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‪ ..‬ﺃﻱ ﻣﺎﺫﺍ‬
‫ﺣﺼﻞ ﳍﻢ؟ ﻓﺮﻓﻀﺘﻢ ﺍﻹﳝﺎﻥ ﲟﻮﻋﻮﺩﻧﺎ ﺍﻟﺬﻱ ﺳﺒﻖ ﺃﻥ ﺃﻧﺒﺄﻧﺎ ﻋﻦ ﺃﺧﺒﺎﺭﻩ ﻣﻔﺼﻼﹰ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺃﻭﺻﺎﻛﻢ ﻧﺒﻴﻨﺎ ﺑﺎﻹﳝﺎﻥ ﺑﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﲢﺪﺙ ﻛﺜﲑ‪‬ﺍ ﻋﻦ ﲰ ‪‬ﻮ ﺷﺄﻧﻪ ﻭﻋﻠ ‪‬ﻮ ﺩﺭﺟﺘﻪ‪ ،‬ﺑﻞ ﻗﻠﺘﻢ‬
‫ﺇﻥ ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﺰﻋﻢ ﺃﻥ ﺭﻗﻲ ﺍﻹﺳﻼﻡ ﲝﺎﺟﺔ ﺇﱃ ﺑﻌﺜﺔ ﺭﺟﺎﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ! ﺇﻧﻨﺎ ﻧﻠﻔﺖ‬
‫ﷲ ﺍﻹﺳﻼﻡ‬ ‫ﺃﻧﻈﺎﺭﻛﻢ ﺇﱃ ﺍﺛﲏ ﻋﺸﺮ ﺑﺮﺟﺎ ﻟﺮﻗﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﺘﻔﻜﺮﻭﺍ ﻭﺗﺮﻭﺍ ﻛﻴﻒ ﻧﺼﺮ ﺍ ُ‬
‫ﰲ ﻛﻞ ﻣﻮﻃﻦ ﻭﺃﻓﺸﻞ ﻫﺠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﺑﺈﻗﺎﻣﺔ ﻋﺒﺎﺩ ﺭﺑﺎﻧﻴﲔ‪ .‬ﰒ ﳌﺎ ﺟﺎﺀ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ‬
‫ﻋﺸﺮ ﺃﺭﺳﻠﻨﺎ ﻋﺒﺪﻧﺎ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﻣﺎ ﺯﻟﻨﺎ ﳔﱪ ﻋﻨﻪ‪.‬‬
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‫ﻣِﻦ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻣﻔﺎﻫﻴﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻗﺪ ﺍﻧﻜﺸﻔﺖ ﻋﻠﻴﻨﺎ ﺑﻌﺪ ﺑﻌﺜﺔ‬
‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻐﺮﻳﺐ ﺃﻧﻪ  ﻗﺪ ﺍﺷﺘﻬﺮ ﰲ ﲨﺎﻋﺘﻨﺎ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ‬
‫ﺖ ﻣﻊ ﺃﻱ ﺃﲪﺪﻱ‪ ،‬ﻋﺎﳌﹰﺎ‬ ‫ﺍﳌﻮﻋﻮﺩ‪ ..‬ﺃﻱ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻓﻠﻮ ﲢﺪﺛ ‪‬‬
‫ﻼ ﻣﺜﻘﻔﹰﺎ ﻛﺎﻥ ﺃﻭ ﺃﻣﻴ‪‬ﺎ ﲡﺪﻩ ﻳﻘﻮﻝ‪ :‬ﻟﻘﺪ ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻛﺬﺍ‬ ‫ﻛﺎﻥ ﺃﻭ ﺟﺎﻫ ﹰ‬
‫ﻭﻛﺬﺍ‪ ،‬ﻭﺇﻥ ﺩﻟﻴﻞ ﺻﺪﻕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻛﺬﺍ ﻭﻛﺬﺍ‪ ..‬ﻭﺍﷲ ﺗﻌﺎﱃ ﲰﺎﻩ ﻣﺴﻴﺤﺎ‬
‫ﻣﻮﻋﻮﺩﺍ‪ .‬ﻟﻘﺪ ﻛﺜﺮﺕ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﲔ ﺍﻷﲪﺪﻳﲔ ﲝﻴﺚ ﻏﺎﺏ ﺍﺳﻢ ﺍﳌﻬﺪﻱ ﺑﻴﻨﻬﻢ‬
‫ﺗﻘﺮﻳﺒ‪‬ﺎ‪ ،‬ﻣﻊ ﺃﻥ ﺍﺳﻢ ﺍﳌﻬﺪﻱ ﺃﻳﻀﺎ ﻗﺪ ﻛﺜﺮ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺑﻴﻨﻤﺎ ﲰﺎﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻣﻮﻋﻮﺩﺍ‪ ،‬ﻟﺬﻟﻚ ﻓﻘﺪ ﺭﻭ‪‬ﺝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺠﻴﺐ ﺣﻜﻤﺘﻪ ﺗﺴﻤﻴﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫ﺍﻟﻴﻮ ‪‬ﻡ ﺍﳌﻮﻋﻮﺩ‪ :‬ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺷﺎﻫ ‪‬ﺪ‪ :‬ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻣﺸﻬﻮ ‪‬ﺩ‪ :‬ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺷﺎﻫ ‪‬ﺪ‪:‬‬
‫ﳏﻤ ‪‬ﺪ ‪ ،‬ﻭﻣﺸﻬﻮ ‪‬ﺩ‪ :‬ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣﺔ‪) .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﺍﺑﻦ ﻛﺜﲑ(‬
‫ﳓﻦ ﻻ ﻧﻨﻜﺮ ﺻﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﱂ ﻳﻜﻦ ﻳﻮﻣ‪‬ﺎ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﻮﻡ ﺑﺪﺭ ﻳﻮﻣﺎ ﻣﻮﻋﻮﺩﺍ ﲝﺴﺐ ﺍﻟﻘﺮﺁﻥ ﺇﺫ ﻗﺪ ﺗﻨﺒﺄ ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ‬
‫ﺳﻠﻔﹰﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ﻳﻮﻣﺎ ﻣﻮﻋﻮﺩﺍ ﺃﻳﻀﺎ ﺇﺫ ﻛﺎﻧﺖ ﻓﻴﻪ ﻧﺒﻮﺀﺓ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﻳﻮﻣﺎ ﻣﻮﻋﻮﺩﺍ ﺇﺫ ﻛﺎﻧﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﻧﺒﻮﺀﺓ ﻣﻦ ﺍﷲ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﺘﺢ )ﺳﻮﺭﺓ‬
‫ﺍﻟﻘﻤﺮ‪ ،٤٦:‬ﻭﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ ،١٢:‬ﻭﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪ .(٢:‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‬
‫ﻛﺎﻥ ﺃﻳﺎﻣ‪‬ﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻨﺎ ﻧﻘﻮﻝ ﺇﻥ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﺃﹸﺭﻳ ‪‬ﺪ ﻫﻨﺎ ﻫﻮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻵﰐ‬
‫ﺝ؛ ﻭﻟﺬﻟﻚ ﻓﻼ ﻳﻌﲏ ﺍﻟﻴﻮﻡ‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬
‫ﺑﻌﺪ ﺍﳊﺎﺩﺙ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﳌﻮﻋﻮﺩ ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﺇﳕﺎ ﻳﺮﺍﺩ ﺑﻪ ﻳﻮﻡ ﻇﻬﻮﺭ ﺍﻟﺸﺨﺺ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﺳﻴﻈﻬﺮ‬
‫ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻟﱪﻭﺝ ﺍﻻﺛﲏ ﻋﺸﺮ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻠﻔﻆ ﻣﺘﻌﺪﺩ ﺍﳌﻌﺎﱐ‬
‫ﻻ ﻳﺮﺍﺩ ﺑﻪ ﻣﻌﲎ ﻭﺍﺣﺪ ﰲ ﻛﻞ ﻣﻮﻃﻦ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﻔﻴﺪ ﻣﻔﺎﻫﻴﻢ ﳐﺘﻠﻔﺔ ﲝﺴﺐ ﺍﶈﻞ‬
‫ﻭﺍﻟﺴﻴﺎﻕ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﻛﺎﻧﺖ ﻳﻮﻣ‪‬ﺎ ﻣﻮﻋﻮﺩﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ﻛﺎﻥ‬
‫ﻳﻮﻣﺎ ﻣﻮﻋﻮﺩﺍ‪ ،‬ﻭﻓﺘﺢ ﻣﻜﺔ ﻛﺎﻥ ﻳﻮﻣﺎ ﻣﻮﻋﻮﺩﺍ‪ ،‬ﳓﻦ ﻻ ﻧﻨﻜﺮ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻨﺎ ﻧﻘﻮﻝ ﺇﻥ‬
‫ﺝ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬
‫ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺍﳌﺬﻛﻮﺭ ﺑﻌﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺇﻻ ﻳﻮﻡ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻭﻫﻮ ﻧﻔﺲ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﺃﹸﺧﱪ ﻋﻨﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
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‫ﺴ ‪‬ﻖ ﺃﻳﻀﺎ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻧﻔﺴﺮ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﻫﻨﺎ ﲟﻌﲎ ﻳﻮﻡ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ‬ ‫ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ِﺇﺫﹶﺍ ﺍ‪‬ﺗ ‪‬‬
‫ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﺟﻌﻞ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ ﺍﻟﻘﻮﻱ ﲝﻴﺚ‬
‫ﺴ ‪‬ﻖ‪،‬‬ ‫ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻛﻞ ﻣﺎ ﻳﺘﺤﻘﻖ ﻣﻨﻬﺎ؟ ﻓﻘﻮ ﹸﻝ ﺍﻟﻘﺮﺁﻥ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ِﺇﺫﹶﺍ ﺍ‪‬ﺗ ‪‬‬
‫ﺝ ﰒ ﻗﻮ ﹸﻝ ﻋﻠﻤﺎﺀ ﺍﻟﻔﹶﻠﻚ ﺃﻥ ﻋﺪﺩ‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬‫ﰒ ﺍﺳﺘﺸﻬﺎﺩ‪‬ﻩ ﺑﺎﻟﱪﻭﺝ ﺑﻘﻮﻟﻪ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﻟﱪﻭﺝ ﺍﺛﻨﺎ ﻋﺸﺮ‪ ..‬ﻛﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﺣﺼﻞ ﺇﳕﺎ ﺣﺼﻞ ﺑﺘﺼﺮﻑ ﺭﺑﺎﱐ‪.‬‬
‫ﺸﻬ‪‬ﻮ ٍﺩ‪ ..‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻧﻪ ﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﺁﻻﻑ‬ ‫ﻭﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﻘﻮﻝ  ‪‬ﻭﺷ‪‬ﺎ ِﻫ ٍﺪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻭﺁﻻﻑ ﳑﻦ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺷﺎﻫﺪ‪‬ﺍ‪ ..‬ﺑﻞ ﻛﻞ ﻧﱯ ﻛﺎﻥ ﺷﺎﻫﺪﺍ‪ ،‬ﻓﻬﻞ ﲦﺔ ﻧﱯ ﱂ‬
‫ﻳﺸﻬﺪ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﺉ ﺗﻌﺎﱃ ﺑﺎﻷﺩﻟﺔ ﻭﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﺒﻴﻨﺎﺕ؟ ﻻ ﺟﺮﻡ ﺃﻥ ﻛﻞ ﻧﱯ ﻗﺪ‬
‫ﺷﻬﺪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻓﻜﻞ ﻧﱯ ﺷﺎﻫﺪ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻛﺎﻥ ﺷﺎﻫﺪ‪‬ﺍ ﺣﻴ‪‬ﺎ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﻭﺟﻼﻟﻪ‪ .‬ﻛﻤﺎ ﺃﻥ ﻛﻞ ﻧﱯ ﻛﺎﻥ ﻣﺸﻬﻮﺩﺍ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺸﻬﺪ ﻋﻠﻰ‬
‫ﺻﺪﻗﻪ ﻋﻨﺪ ﺑﻌﺜﺘﻪ ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﺎﻵﻳﺎﺕ ﻭﺍﳌﻌﺠﺰﺍﺕ‪ .‬ﺇﺫﹰﺍ ﻓﺎﻟﻨﱯ ﻳﻜﻮﻥ ﺷﺎﻫﺪ‪‬ﺍ ﻋﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﻳﻜﻮﻥ ﻣﺸﻬﻮﺩﺍ ﻣِﻦ ﻗﺒﻠﻪ ﺗﻌﺎﱃ ﺣﻴﺚ ﻳﻈﻬﺮ ﺗﻌﺎﱃ ﺻﺪﻗ ‪‬ﻪ ﺑﺎﻵﻳﺎﺕ‬
‫ﻭﺍﳌﻌﺠﺰﺍﺕ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﺎﻫﺪﺍ ﰲ ﺯﻣﻦ ﻛﻞ ﻧﱯ‪ ،‬ﺇﺫ ﻳﺸﻬﺪ ﻋﻠﻰ ﺻﺪﻕ‬
‫ﻧﺒﻴﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﻣﺸﻬﻮﺩﺍ ﺃﻳﻀﺎ‪ ،‬ﺇﺫ ﻳ‪‬ﻌﺮ‪‬ﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﻼﻝ ﻧﺒﻴﻪ‪ .‬ﻭﺇﱃ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﻔﺴﻬﺎ ﻗﺪ ﺃﺷﲑ ﰲ ﺍﻹﳍﺎﻡ ﺍﻵﰐ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪" :‬ﻳﺎ ﻗﻤﺮ‪ ،‬ﻳﺎ ﴰﺲ‪،‬‬
‫ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ" )ﺍﻟﺘﺬﻛﺮﺓ ﺹ ‪ ..(٥٠٠‬ﺃﻱ ﺃﻧﺖ ﻗﻤ ‪‬ﺮ ﻣِﻦ ﺣﻴﺚ ﺍﻗﺘﺒﺎﺳﻚ ﺍﻟﻨﻮ ‪‬ﺭ‬
‫ﻕ ﻭﺟﻮﺩﻱ ﰲ ﺍﻟﻌﺎﱂ ﺑﻮﺍﺳﻄﺘﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻧﺎ ﴰﺲ ﺇﺫ‬ ‫ﻣﲏ‪ ،‬ﻭﺃﻧﺖ ﴰﺲ ﻣﻦ ﺣﻴﺚ ﺇﺷﺮﺍ ‪‬‬
‫ﺖ ﰲ ﻣﻘﺼﺪﻙ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻧﺎ ﻗﻤ ‪‬ﺮ ﺃﻳﻀﺎ ﻷﻧﻚ ﺃﻧﺖ ﺍﻟﺬﻱ‬ ‫ﻟﻮﻻ ﻧﺼﺮﰐ ﻟﻚ ﳌﺎ ﳒﺤ ‪‬‬
‫ﻋﺮ‪‬ﻓﺘﲏ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﴰﺴ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﻭﻗﻤﺮ‪‬ﺍ ﻣﻦ ﺃﺧﺮﻯ‪ ،‬ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻨﱯ‬
‫ﴰﺴ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﻭﻗﻤﺮ‪‬ﺍ ﻣﻦ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﳊﺎﻝ ﻧﻔﺴﻪ ﻟﻠﺸﺎﻫﺪ ﻭﺍﳌﺸﻬﻮﺩ‪ ،‬ﻓﻜﻞ ﻧﱯ ﺷﺎﻫ ‪‬ﺪ‬
‫ﷲ ﻣﺸﻬﻮ ‪‬ﺩ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻳﻜﻮﻥ ﺍﷲ ﺷﺎﻫﺪ‪‬ﺍ ﻭﻳﻜﻮﻥ ﺍﻟﻨﱯ ﻣﺸﻬﻮﺩﺍ‪،‬‬ ‫ﻭﺍ ُ‬
‫ﻱ ﺷﻲﺀ ﺁﺧﺮ ﺷﺎﻫﺪ‪‬ﺍ ﺃﻭ ﻣﺸﻬﻮﺩ‪‬ﺍ‪ ،‬ﻓﻔﻲ‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺘﱪ ﺃ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﹰﺎ ﻗﺪ ﲰ‪‬ﻰ ﺍﻟﻨﱯ  ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺷﺎﻫﺪ‪‬ﺍ ﻭﻳﻮﻡ ﻋﺮﻓﺔ ﻣﺸﻬﻮﺩﺍ ﻣﻦ‬
‫ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺍﻋﺘﱪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻳﻀﺎ ﻣﺸﻬﻮﺩﺍ‪ .‬ﻓﺎﳊﻖ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‬
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‫ﺻﺤﻴﺤﺔ ﰲ ﻣﻜﺎ‪‬ﺎ‪ ،‬ﻭﳓﻦ ﻻ ﻧﻨﻜﺮ ﺃﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻳﻀﺎ ﻳﻮﻡ ﻣﻮﻋﻮﺩ‪ ،‬ﻛﻤﺎ ﻧﻘ ‪‬ﺮ ﺑﺼﺤﺔ‬
‫ﻛﻞ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﺷﺎﻫﺪ ﻭﻣﺸﻬﻮﺩ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ‪ :‬ﻣﺎ ﻫﻮ ﺍﳌﻌﲎ‬
‫ﺍﳌﻨﺎﺳﺐ ﺍﳌﻼﺋﻢ ﻫﻨﺎ ﻟﻠﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‪ :‬ﺃﻫﻮ ﲟﻌﲎ ﺯﻣﻦ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﺃﻭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻟﻘﺪ‬
‫ﺴ ‪‬ﻖ ﺃﻧﻪ ﺳﻴﺠﻌﻞ ﺍﻟﻘﻤﺮ ﻳﺘﺴﻖ ﺑﻌﺪ ﻟﻴﻠﺔ ﺭﻭﺣﺎﻧﻴﺔ‬ ‫ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ِﺇﺫﹶﺍ ﺍ‪‬ﺗ ‪‬‬
‫ﻣﻈﻠﻤﺔ ﲣﻴ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻛﻠﻪ؛ ﻭﻗﺪ ﺃﺛﺒﺘ‪‬ﻨﺎ ﺃﻥ ﺍﺗﺴﺎﻕ ﺍﻟﻘﻤﺮ ﻳﻌﲏ ﻟﻐ ﹰﺔ ﺩﺧﻮﻟﹸﻪ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻋﺸﺮﺓ‪ ..‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻗﺪ‪‬ﻡ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﺷﻬﺎﺩﺓ ﺍﻟﻘﻤﺮ ﻭﻫﻮ ﰲ ﺍﻟﻠﻴﻠﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ؛ ﰒ ﺃﻋﺎﺩ ﻫﻨﺎ ﺍﳌﻮﺿﻮﻉ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻜﻦ ﺑﺄﺳﻠﻮﺏ ﺁﺧﺮ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺃﻭ ﹰﻻ‬
‫ﺍﺛﲏ ﻋﺸﺮ ﺑﺮﺟ‪‬ﺎ‪ ،‬ﰒ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﳑﺎ ﻳﺪﻝ ﺑﻮﺿﻮﺡ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﻫﻨﺎ ﻭﻗﺖ‬
‫ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﳌﻘﺪﺭ ﻇﻬﻮﺭﻩ ﺑﻌﺪ ﺍﻻﺛﲏ ﻋﺸﺮ ﺑﺮﺟ‪‬ﺎ‪ .‬ﻭﺍﻟﻴﻮ ‪‬ﻡ ﻳﻌﲏ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﻣﻦ‬
‫ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﻫﻮ ﻭﻗﺖ ﻇﻬﻮﺭ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻛﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻌﲏ ﺍﻟﻨﻬﺎﺭ ﺍﳌﻌﺮﻭﻑ‬
‫ﻼ ﺇﻻ ﺃﻥ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻳﻜﻮﻥ ﻣﻀﻴﺌﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﳌﻌﲎ ﺃﻧﻨﺎ ﻭﺇﻥ ﻛﻨﺎ ﲰﻴﻨﺎ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻴ ﹰ‬
‫ﻣﺜﻞ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻠﺬﻟﻚ ﻧﺴﻤ‪‬ﻴﻪ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﺇﺫ ﻳﻈﻬﺮ ﻓﻴﻪ ﻧﻮﺭ ﺍﷲ ﻭﺟﻼﻟﻪ‪.‬‬

‫‪∩⊆∪ 7Šθåκô¶tΒuρ 7‰Ïδ$x©uρ‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﺭﻯ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ "ﺍﻟﺸﺎﻫﺪ" ﻫﻨﺎ ﻣﺎ ﻗﺪ ﺳﺒﻖ ﺃﻥ ﺑﻴ‪‬ﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ‬
‫ﺏ‬
‫ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ‪ :‬ﹶﺃﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ‪‬ﻭ‪‬ﻳ‪‬ﺘﻠﹸﻮ ‪‬ﻩ ﺷ‪‬ﺎ ِﻫ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ِﻪ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺏ ﻓﹶﺎﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪ ‪‬ﻩ ﻓﹶﻼ‬
‫ﻚ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺣﺰ‪‬ﺍ ِ‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇﻣ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺱ ﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ)ﺍﻵﻳﺔ‪ ..(١٨:‬ﺃﻱ‬ ‫ﻚ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻚ ﻓِﻲ ِﻣ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺇ‪‬ﻧ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﺍﺑ‪‬ﺎ ﻣ‪‬ﻦ ﻛﺎﻥ ﻗﺎﺋﻤ‪‬ﺎ ﻋﻠﻰ ﺣﺠﺔ ﺑﻴﻨﺔ ﻣﻦ ﺭﺑﻪ‪ ،‬ﻭﺳﻴﺄﰐ ﻣِﻦ ﻋﻨﺪ‬
‫ﺏ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﺍﷲ ﺷﺎﻫ ‪‬ﺪ ﻳﺸﻬﺪ ﻋﻠﻰ ﺻﺪﻗﻪ ﻭﻳﻜﻮﻥ ﺗﺎﺑﻌ‪‬ﺎ ﻟﻪ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ِﻪ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﻉ ﻣﻮﺳﻰ ﺍﻟﺼﺎﺩﻗﻮﻥ ﺃﻳﻀﺎ؟ ﻓﻬﻨﺎ ﺃﻧﺒﺄ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬ ‫ِﺇﻣ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻳﺆﻣﻦ ﺑﻪ ﺃﺗﺒﺎ ‪‬‬
‫ﻗﻮﻟﻪ  ‪‬ﻭ‪‬ﻳ‪‬ﺘﻠﹸﻮ ‪‬ﻩ ﺷ‪‬ﺎ ِﻫ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻪ ﻋﻦ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻓﺎﻟﺸﺎﻫﺪ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬
‫‪ ،‬ﻭﺍﳌﺸﻬﻮﺩ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﻗﻴﺪ ﺍﻟﺘﻔﺴﲑ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺣﻴﺚ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﻧﻨﺎ ﻧﻘﺪ‪‬ﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺫﻟﻚ ﺍﻟﺸﺎﻫ ‪‬ﺪ ﺍﳌﺬﻛﻮﺭ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫א
وج‬
‫‪٤٧٥‬‬ ‫אא

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‫ﻛﻤﺎ ﻧﻘﺪﻡ ﻛﺸﻬﺎﺩ ٍﺓ ﺍﳌﺸﻬﻮ ‪‬ﺩ ﺃﻳﻀ‪‬ﺎ ﺃﻱ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ...‬ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﺎﻫﺪ‬
‫ﻫﻨﺎ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﻳﺄﰐ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﺣﲔ ﻳﻨﻤﺤﻲ ﺻﺪﻕ ﺭﺳﻮﻝ‬
‫ﺍﷲ  ﻣﻦ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓﻴﺸﻬﺪ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﺪﻗﻪ ‪ ،‬ﻛﻤﺎ ﻳﻜﺸﻒ ﻋﻠﻴﻬﻢ ﺻﺪﻕ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬

‫‪ö/ãφ øŒÎ) ∩∉∪ ÏŠθè%uθø9$# ÏN#sŒ Í‘$¨Ζ9$# ∩∈∪ ÏŠρ߉÷{W{$# Ü=≈ptõ¾r& Ÿ≅ÏFè%‬‬

‫‪∩∇∪ ׊θåκà− tÏΖÏΒ÷σßϑø9$$Î/ tβθè=yèøtƒ $tΒ 4’n?tã öΝèδuρ ∩∠∪ ׊θãèè% $pκöŽn=tæ‬‬
‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺍ ُﻷﺧ‪‬ﺪﻭﺩ‪ :‬ﺍﳊﹸﻔﺮ ﹸﺓ ﺍﳌﺴﺘﻄﻴﻠ ﹸﺔ ﰲ ﺍﻷﺭﺽ‪ ،‬ﲨﻌ‪‬ﻪ ﺃﺧﺎﺩﻳ ‪‬ﺪ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﻫﻠﻚ ﺃﻭ ﺳﻴﻬﻠﻚ ﺃﺻﺤﺎﺏ ﺍﳋﻨﺎﺩﻕ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﻨﺎﺭ ﺫﺍﺕ ﺍﻟﻮﻗﻮﺩ‪..‬‬
‫ﻭﻛﺄﻧﻪ ﺗﻌﺎﱃ ﺑﲔ ﺃﻥ ﺳﺒﺐ ﻫﻼﻛﻬﻢ ﻟﻴﺲ ﺣﻔﺮ ﺍﳋﻨﺎﺩﻕ ﻭﺇﳕﺎ ﺇﺷﻌﺎﻝ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ‬
‫ﻟﺘﻌﺬﻳﺐ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻚﰲ‬ ‫ﲦﺔ ﻗﻮﻻﻥ ﻟﻠﻤﻔﺴﺮﻳﻦ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﺃﻭﳍﻤﺎ‪ :‬ﺃ‪‬ﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ‪‬ﻣِﻠ ٍ‬
‫ﺍﳊﺒﺸﺔ ﻛﺎﻥ ﻳﻌﺬﹼﺏ ﺑﻌﺾ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﺃ‪‬ﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ﺩﺍﻧﻴﺎﻝ ﻭﺻﺎﺣﺒ‪‬ﻴﻪ‬
‫ﺍﻟﺬﻳﻦ ﻋﺬﹼ‪‬ﻢ ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ‪) .‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﻟﻄﱪﻱ‪ ،‬ﻭﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ(‬
‫ﺃﺳﺘﻐﺮﺏ ﻛﻴﻒ ﻛﺘﺐ ﺍﳌﻔﺴﺮﻭﻥ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺘﺤﺪﺙ ﻋﻦ‬
‫ﻭﺍﻗﻌﺔ ﺣﻘﻴﻘﻴﺔ ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﰲ ﻛﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﻛﺎﻵﰐ‪:‬‬
‫ﺖ‬‫ﺿ ‪‬ﻪ ِﺳ ‪‬‬ ‫ﺐ ﻃﹸﻮﹸﻟ ‪‬ﻪ ِﺳﺘ‪‬ﻮ ﹶﻥ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﺻ‪‬ﻨ ‪‬ﻊ ِﺗ ‪‬ﻤﺜﹶﺎ ﹰﻻ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ٍ‬‫ﻚ ‪‬‬ ‫ﺼ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫"‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ‬‫ﻚ ِﻟ‪‬ﻴ ‪‬‬‫ﺼ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﻪ ﻓِﻲ ‪‬ﺑ ﹾﻘ ‪‬ﻌ ِﺔ ﺩ‪‬ﻭﺭ‪‬ﺍ ﻓِﻲ ِﻭ ﹶﻻ‪‬ﻳ ِﺔ ﺑ‪‬ﺎِﺑ ﹶﻞ‪ .‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ﹾﺫ ‪‬ﺭﻉٍ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﲔ ‪‬ﻭ ﹸﻛ ﱠﻞ ‪‬ﺣﻜﱠﺎ ِﻡ‬ ‫ﺨ ‪‬ﺰ‪‬ﻧ ﹶﺔ ﻭ‪‬ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ َﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﺘ ‪‬‬
‫ﺤ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﻮ‪‬ﻻ ﹶﺓ ﻭ‪‬ﺍﹾﻟ ﹸﻘﻀ‪‬ﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺸ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ِﺯ‪‬ﺑ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ‪ .‬ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ‬ ‫ﺼ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﻪ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫ﲔ ﺍﻟ‪‬ﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬ ‫ﺍﹾﻟ ِﻮ ﹶﻻﻳ‪‬ﺎﺕِ‪ِ ،‬ﻟ‪‬ﻴ ﹾﺄﺗ‪‬ﻮﺍ ِﻟ‪‬ﺘ ‪‬ﺪ ِﺷ ِ‬
‫ﺨﺰ‪‬ﻧ ﹸﺔ ﻭ‪‬ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻔﺘ‪‬ﻮ ﹶﻥ ‪‬ﻭ ﹸﻛ ﱡﻞ ‪‬ﺣﻜﱠﺎ ِﻡ‬ ‫ﺤ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ﹶﻻ ﹸﺓ ﻭ‪‬ﺍﹾﻟ ﹸﻘﻀ‪‬ﺎ ﹸﺓ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺸ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ِﺯ‪‬ﺑ ﹸﺔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺼﺮ‪ ‬ﺍﹾﻟ ‪‬ﻤِﻠﻚ‪ ،‬ﻭ ‪‬ﻭﹶﻗﻔﹸﻮﺍ ﹶﺃﻣ‪‬ﺎ ‪‬ﻡ ﺍﻟ‪‬ﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ‬ ‫ﺼ‪‬ﺒ ‪‬ﻪ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬
‫ﲔ ﺍﻟ‪‬ﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬ ‫ﺕ ِﻟ‪‬ﺘ ‪‬ﺪ ِﺷ ِ‬
‫ﺍﹾﻟﻮِﻻﻳ‪‬ﺎ ِ‬
‫א
وج‬
‫‪٤٧٦‬‬ ‫אא

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‫ﺴ‪‬ﻨﺔﹸ‪،‬‬ ‫ﺏ ﻭ‪‬ﺍ ُﻷ ‪‬ﻣ ‪‬ﻢ ﻭ‪‬ﺍ َﻷﹾﻟ ِ‬‫ﺸﻌ‪‬ﻮ ‪‬‬ ‫ﺸ ‪‬ﺪ ٍﺓ‪» :‬ﹶﻗ ‪‬ﺪ ﹸﺃ ِﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﺃ‪‬ﻳ ‪‬ﻬﺎ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬ﺮ‪ .‬ﻭﻧ‪‬ﺎﺩ‪‬ﻯ ‪‬ﻣﻨ‪‬ﺎ ٍﺩ ِﺑ ِ‬ ‫ﺼ‪‬ﺒ ‪‬ﻪ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﻨ ِﻄ ِﲑ ﻭ‪‬ﺍﹾﻟ ِﻤ ‪‬ﺰﻣ‪‬ﺎ ِﺭ ‪‬ﻭ ﹸﻛ ﱢﻞ‬ ‫ﺏ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻱ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﻮ ِﺩ ﻭ‪‬ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ِ‬ ‫ﺕ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ ِﻥ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ ‪‬ﻮ ‪‬‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ‪‬‬ ‫ِﻋ‪‬ﻨﺪ‪‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﻚ‪.‬‬ ‫ﺼ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬‫ﺼ‪‬ﺒ ‪‬ﻪ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬‫ﺐ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬ ‫ﺠﺪ‪‬ﻭﺍ ﻟِِﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬ ‫ﺴ‪‬‬ ‫ﺨﺮ‪‬ﻭﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﻉ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰﻑِ‪ ،‬ﹶﺃ ﹾﻥ ‪‬ﺗ ِ‬ ‫ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫ﻂ ﹶﺃﺗ‪‬ﻮ ِﻥ ﻧ‪‬ﺎ ٍﺭ ‪‬ﻣ‪‬ﺘ ِﻘ ‪‬ﺪ ٍﺓ«‪َ .‬ﻷ ‪‬ﺟ ِﻞ‬ ‫ﻚ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ‪‬ﻳ ﹾﻠﻘﹶﻰ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺠﺪ‪ ،‬ﹶﻓﻔِﻲ ِﺗ ﹾﻠ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ ‪‬‬‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺴ‪‬ﻨ ِﻄ ِﲑ‬ ‫ﺏ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻱ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﻮ ِﺩ ﻭ‪‬ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ِ‬ ‫ﺕ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ ِﻥ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ ‪‬ﻮ ‪‬‬ ‫ﺏ ‪‬‬ ‫ﺸﻌ‪‬ﻮ ِ‬ ‫ﻚ ‪‬ﻭ ﹾﻗ‪‬ﺘﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹸﻛ ﱡﻞ ﺍﻟ ‪‬‬ ‫ﺫِﻟ ‪‬‬
‫ﺐ‬ ‫ﺠﺪ‪‬ﻭﺍ ِﻟِﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬ ‫ﺴ‪‬ﻨ ِﺔ ‪‬ﻭ ‪‬ﺳ ‪‬‬‫ﺏ ﻭ‪‬ﺍ ُﻷ ‪‬ﻣ ِﻢ ﻭ‪‬ﺍ َﻷﹾﻟ ِ‬ ‫ﺸﻌ‪‬ﻮ ِ‬ ‫ﻉ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰﻑِ‪ ،‬ﺧ ‪‬ﺮ ﹸﻛ ﱡﻞ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ﹸﻛ ﱢﻞ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫ﻚ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ِﺭﺟ‪‬ﺎ ﹲﻝ ﹶﻛ ﹾﻠﺪ‪‬ﺍِﻧﻴ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘ ﹶﻜﻮ‪‬ﺍ‬ ‫ﻚ‪َ .‬ﻷ ‪‬ﺟ ِﻞ ﺫِﻟ ‪‬‬ ‫ﺼ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬ ‫ﺼ‪‬ﺒ ‪‬ﻪ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬
‫ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬
‫ﺖ‬ ‫ﺶ ِﺇﻟﹶﻰ ﺍ َﻷ‪‬ﺑ ِﺪ! ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺼ ‪‬ﺮ‪» :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤِﻠﻚ‪ِ ،‬ﻋ ‪‬‬ ‫ﻚ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮﺩِ‪ ،‬ﹶﺃﺟ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ِﻟ ﹾﻠ ‪‬ﻤِﻠ ِ‬
‫ﻱ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﻮ ِﺩ‬ ‫ﺕ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ ِﻥ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ ‪‬ﻮ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬‬ ‫ﺕ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ِﺑﹶﺄ ﱠﻥ ﹸﻛ ﱠﻞ ِﺇ‪‬ﻧﺴ‪‬ﺎ ٍﻥ ‪‬ﻳ ‪‬‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﻚ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬‬ ‫ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺐ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺠ ‪‬ﺪ ِﻟِﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬
‫ﺴ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﻉ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰﻑِ‪ ،‬ﻳ ِ‬ ‫ﺴ‪‬ﻨ ِﻄﲑِ ﻭ‪‬ﺍﹾﻟ ِﻤ ‪‬ﺰﻣ‪‬ﺎ ِﺭ ‪‬ﻭ ﹸﻛ ﱢﻞ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬ ‫ﺏ ﻭ‪‬ﺍﻟ ‪‬‬‫ﻭ‪‬ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫ﻂ ﹶﺃﺗ‪‬ﻮ ِﻥ ﻧ‪‬ﺎ ٍﺭ ‪‬ﻣ‪‬ﺘ ِﻘ ‪‬ﺪ ٍﺓ‪ .‬ﻳ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ِﺭﺟ‪‬ﺎ ﹲﻝ ‪‬ﻳﻬ‪‬ﻮﺩ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺠ ‪‬ﺪ ﻓﹶِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ﹾﻠﻘﹶﻰ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺴ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﹶﻻ ‪‬ﻳ ِ‬
‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ‪ .‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟ ‪‬ﺮ ‪‬ﺟﺎ ﹸﻝ ﹶﻟ ‪‬ﻢ‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫‪‬ﻭ ﱠﻛ ﹾﻠ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ِﻭ ﹶﻻ‪‬ﻳ ِﺔ ﺑ‪‬ﺎِﺑ ﹶﻞ‪ :‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺖ ﹶﻻ‬ ‫ﺼ‪‬ﺒ ‪‬‬ ‫ﺐ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬ ‫ﻚ ﹶﻻ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﻥﹶ‪ ،‬ﻭِﻟِﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬ ‫ﻚ ﺍ ‪‬ﻋِﺘﺒ‪‬ﺎﺭ‪‬ﺍ‪ .‬ﺁِﻟ ‪‬ﻬ‪‬ﺘ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ﹶﻟ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ«‪.‬‬ ‫ﺴ‪‬‬‫‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ‪ .‬ﹶﻓﹶﺄ‪‬ﺗﻮ‪‬ﺍ‬‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﻆ ِﺑِﺈ ‪‬ﺣﻀ‪‬ﺎ ِﺭ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﺐ ‪‬ﻭﻏﹶ‪‬ﻴ ٍ‬ ‫ﻀ ٍ‬ ‫ﺼ ‪‬ﺮ ِﺑ ‪‬ﻐ ‪‬‬‫ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬
‫ﺥ‬ ‫ﺼ ‪‬ﺮ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪» :‬ﺗ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﻳ‪‬ﺎ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﺏ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫ﻚ‪ .‬ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬ ‫ﺑِﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﹸﻗﺪ‪‬ﺍ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﺖ! ﹶﻓِﺈ ﹾﻥ‬ ‫ﺼ‪‬ﺒ ‪‬‬‫ﺐ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬ ‫ﺠﺪ‪‬ﻭ ﹶﻥ ِﻟِﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬ ‫ﺴ‪‬‬ ‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ ﻻ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﺁِﻟ ‪‬ﻬﺘِﻲ ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬ ‫‪‬ﻭﻣِﻴ ‪‬‬
‫ﺴ‪‬ﻨ ِﻄ ِﲑ‬ ‫ﺏ ﻭ‪‬ﺍﻟ ‪‬‬‫ﻱ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﻮ ِﺩ ﻭ‪‬ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ِ‬ ‫ﺕ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ ِﻥ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ ‪‬ﻮ ‪‬‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻌﺪ‪‬ﻳ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺍﻵ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺠﺪ‪‬ﻭﺍ ﻟِﻠ‪‬ﺘ ‪‬ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ‪‬ﻋ ِﻤ ﹾﻠ‪‬ﺘ ‪‬ﻪ‪ .‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ‬ ‫ﺴ‪‬‬ ‫ﺨﺮ‪‬ﻭﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﻑ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﺗ‪ِ ‬‬ ‫ﻉ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰ ِ‬ ‫ﻭ‪‬ﺍﹾﻟ ِﻤ ‪‬ﺰﻣ‪‬ﺎ ِﺭ ‪‬ﻭ ﹸﻛ ﱠﻞ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫ﻂ ﹶﺃﺗ‪‬ﻮ ِﻥ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬ﺪ ِﺓ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﺍﻹِﻟ ‪‬ﻪ ﺍﱠﻟﺬِﻱ‬ ‫ﻚ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ‪‬ﺗ ﹾﻠ ﹶﻘ ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺠﺪ‪‬ﻭﺍ ﹶﻓﻔِﻲ ِﺗ ﹾﻠ ‪‬‬ ‫ﺴ‪‬‬‫‪‬ﺗ ‪‬‬
‫ﻚ‪» :‬ﻳ‪‬ﺎ‬ ‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟِﻠ ‪‬ﻤِﻠ ِ‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺏ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫‪‬ﻳ‪‬ﻨ ِﻘ ﹸﺬ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻱ‪‬؟«‪ .‬ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﻫﺬﹶﺍ ﺍ َﻷ ‪‬ﻣ ِﺮ‪ .‬ﻫ ‪‬ﻮﺫﹶﺍ ﻳ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ِﺇ ﹸﳍﻨ‪‬ﺎ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ‬ ‫ﺼﺮ‪ ،‬ﹶﻻ ‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻣﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧﺠِﻴ‪‬ﺒ ‪‬‬ ‫‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬
‫ﻚ‪ .‬ﻭِﺇ ﱠﻻ‬ ‫ﺠ‪‬ﻴﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻮ ِﻥ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬ﺪﺓِ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ِﻘ ﹶﺬﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻳ ِﺪ ‪‬ﻙ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺐ ﺍﱠﻟﺬِﻱ‬ ‫ﺠ ‪‬ﺪ ِﻟِﺘ ‪‬ﻤﹶﺜﺎ ِﻝ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬
‫ﺴ‪‬‬ ‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﻧ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤِﻠﻚ‪ ،‬ﺃﹶ‪‬ﻧﻨ‪‬ﺎ ﹶﻻ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺁِﻟ ‪‬ﻬ‪‬ﺘ ‪‬‬ ‫ﹶﻓِﹾﻠ‪‬ﻴ ﹸﻜ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻠﹸﻮﻣ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﺼ‪‬ﺒ‪‬ﺘ ‪‬ﻪ«‪.‬‬
‫‪‬ﻧ ‪‬‬
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وج‬
‫‪٤٧٧‬‬ ‫אא

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‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐﻮ‪،‬‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹶﻏ‪‬ﻴﻈﹰﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﻨ ﹶﻈ ‪‬ﺮ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﻸ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﺍ ‪‬ﻣ‪‬ﺘ َ‬
‫ﺤﻤ‪‬ﻰ‪ .‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ‬ ‫ﻑ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﺘ‪‬ﺎﺩ‪‬ﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺿﻌ‪‬ﺎ ٍ‬ ‫ﺤﻤ‪‬ﻮﺍ ﺍ َﻷﺗ‪‬ﻮ ﹶﻥ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬‬ ‫ﺏ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬
‫ﺸﺦ‪ ‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ ‪‬ﻭ‪‬ﻳ ﹾﻠﻘﹸﻮ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﹶﺃﺗ‪‬ﻮ ِﻥ ﺍﻟﻨ‪‬ﺎ ِﺭ‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺸ ِﻪ ِﺑﹶﺄ ﹾﻥ ﻳ‪‬ﻮِﺛﻘﹸﻮﺍ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫‪‬ﺟﺒ‪‬ﺎِﺑ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ﹸﻘﻮ‪ِ ‬ﺓ ﻓِﻲ ‪‬ﺟ‪‬ﻴ ِ‬
‫ﺼِﺘ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺭ ِﺩ‪‬ﻳِﺘ ِﻬ ‪‬ﻢ ‪‬ﻭِﻟﺒ‪‬ﺎ ِﺳ ِﻬ ‪‬ﻢ ‪‬ﻭﹸﺃﹾﻟﻘﹸﻮﺍ‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬ﺪ ِﺓ‪ .‬ﹸﺛ ‪‬ﻢ ﺃﹸﻭِﺛ ‪‬ﻖ ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ ﻓِﻲ ‪‬ﺳﺮ‪‬ﺍﻭِﻳِﻠ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ﹾﻗ ِﻤ ‪‬‬
‫ﻚ ‪‬ﺷﺪِﻳ ‪‬ﺪﹲﺓ ﻭ‪‬ﺍ َﻷﺗ‪‬ﻮ ﹶﻥ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ِﻤ ‪‬ﻲ‬ ‫ﺚ ِﺇ ﱠﻥ ﻛﹶِﻠ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫ﻂ ﹶﺃﺗ‪‬ﻮ ِﻥ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬ﺪ ِﺓ‪ .‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬
‫ﻼﹶﺛ ﹸﺔ‬‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ‪ .‬ﻭ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟﱠﺜ ﹶ‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺐ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺭﹶﻓﻌ‪‬ﻮﺍ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ِﺟﺪ‪‬ﺍ‪ ،‬ﹶﻗ‪‬ﺘ ﹶﻞ ﹶﻟﻬِﻴ ‪‬‬
‫ﻂ ﹶﺃﺗ‪‬ﻮ ِﻥ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬ﺪ ِﺓ‪.‬‬‫ﲔ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐﻮ‪ ،‬ﺳ ﹶﻘﻄﹸﻮﺍ ﻣ‪‬ﻮﹶﺛ ِﻘ ‪‬‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺟﺎﻝِ‪ ،‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺸﲑِﻳ ِﻪ‪» :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻧ ﹾﻠ ِﻖ‬ ‫ﺏ ‪‬ﻭﻗﹶﺎ ﹶﻝ ِﻟ ‪‬ﻤ ِ‬ ‫ﺴ ِﺮﻋ‪‬ﺎ ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬ ‫ﻚ ‪‬ﻭﻗﹶﺎ ‪‬ﻡ ‪‬ﻣ ‪‬‬ ‫ﺼ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤﻠِ ‪‬‬ ‫ﺤ‪‬ﻴ ‪‬ﺮ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬‫ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﺗ ‪‬‬
‫ﺻﺤِﻴ ‪‬ﺢ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ‬ ‫ﻚ‪ » :‬‬ ‫ﻂ ﺍﻟﻨ‪‬ﺎﺭِ؟« ﹶﻓﹶﺄﺟ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ِﻟ ﹾﻠ ‪‬ﻤِﻠ ِ‬ ‫ﲔ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﻼﹶﺛ ﹶﺔ ِﺭﺟ‪‬ﺎﻝ ﻣ‪‬ﻮﹶﺛ ِﻘ ‪‬‬ ‫ﹶﺛ ﹶ‬
‫ﻂ ﺍﻟﻨ‪‬ﺎ ِﺭ‬ ‫ﺸ ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﲔ ‪‬ﻳ‪‬ﺘ ‪‬ﻤ ‪‬‬‫ﺤﻠﹸﻮِﻟ ‪‬‬‫ﺏ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪» :‬ﻫ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﻧ‪‬ﺎ ِﻇ ‪‬ﺮ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ِﺭﺟ‪‬ﺎﻝ ‪‬ﻣ ‪‬‬ ‫ﻚ«‪ .‬ﹶﺃﺟ‪‬ﺎ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺏ‬ ‫ﺼ ‪‬ﺮ ِﺇﻟﹶﻰ ﺑ‪‬ﺎ ِ‬ ‫ﺏ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﺎ ِﺑ ِﻬ ‪‬ﻢ ﺿ‪ ‬ﺮﺭ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ﹶﻈ ‪‬ﺮ ﺍﻟﺮ‪‬ﺍﺑ ِﻊ ‪‬ﺷﺒِﻴ ‪‬ﻪ ﺑِﺎ‪‬ﺑ ِﻦ ﺍﻵِﻟ ‪‬ﻬ ِﺔ«‪ .‬ﹸﺛ ‪‬ﻢ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﷲ ﺍﹾﻟ ‪‬ﻌِﻠﻲ‪،‬‬ ‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧﻐ‪‬ﻮ‪ ،‬ﻳ‪‬ﺎ ‪‬ﻋﺒِﻴ ‪‬ﺪ ﺍ ِ‬ ‫ﺥ ﻭ‪‬ﻣِﻴ ‪‬‬ ‫ﹶﺃﺗ‪‬ﻮ ِﻥ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬ﺪ ِﺓ ‪‬ﻭﹶﺃﺟ‪‬ﺎﺏ‪َ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺖ‬‫ﻂ ﺍﻟﻨ‪‬ﺎ ِﺭ‪ .‬ﻓﹶﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ِ‬ ‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧﻐ‪‬ﻮ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺝ ﺷ‪ ‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺍ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟﻮ‪‬ﺍ«‪ .‬ﹶﻓ ‪‬‬
‫ﻚ ‪‬ﻭ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ﻟِﻠﻨ‪‬ﺎ ِﺭ‬ ‫ﺸﲑ‪‬ﻭ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫ﺤ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ﹶﻻ ﹸﺓ ‪‬ﻭ ‪‬ﻣ ِ‬‫ﺸ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ِﺯ‪‬ﺑ ﹸﺔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ﹸﺔ‬‫ﺤ‪‬ﺘﺮِﻕ‪ ،‬ﻭ ‪‬ﺳﺮ‪‬ﺍﻭِﻳﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺘ ‪‬ﻐ‪‬ﻴﺮ‪ ،‬ﻭﺭ‪‬ﺍِﺋ ‪‬‬ ‫ﹸﻗ ‪‬ﻮ ﹲﺓ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎ ِﻣ ِﻬﻢ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ﹲﺓ ِﻣ ‪‬ﻦ ‪‬ﺭﺅ‪‬ﻭ ِﺳ ِﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺸ ‪‬ﺦ‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪» :‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺇِﻟ ‪‬ﻪ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﺏ ‪‬ﻧﺒ‪‬ﻮ ‪‬ﺧ ﹾﺬ‪‬ﻧ ‪‬‬ ‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪ .‬ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﺄ ِ‬
‫ﻚ‬ ‫ﻼ ﹶﻛ ‪‬ﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ﹶﻘ ﹶﺬ ‪‬ﻋﺒِﻴ ‪‬ﺪ ‪‬ﻩ ﺍﱠﻟﺬِﻳﻦ‪ ‬ﺍ‪‬ﺗ ﹶﻜﻠﹸﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ﹶﻏ‪‬ﻴﺮ‪‬ﻭﺍ ﹶﻛِﻠ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐﻮ‪ ،‬ﺍﻟﱠﺬِﻱ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ‪‬ﻣ ﹶ‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‬‫ﺠﺪ‪‬ﻭﺍ ﻹِﻟ ٍﻪ ﹶﻏ‪‬ﻴ ِﺮ ِﺇ ِﳍ ِﻬ ‪‬ﻢ‪ .‬ﹶﻓ ِﻤﻨ‪‬ﻲ ﹶﻗ ‪‬ﺪ ‪‬‬ ‫ﺴ‪‬‬ ‫ﻼ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺳﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ِﻟ ﹶﻜ‪‬ﻴ ﹶ‬
‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐﻮ‪،‬‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﺐ ‪‬ﻭﹸﺃ ‪‬ﻣ ٍﺔ ‪‬ﻭِﻟﺴ‪‬ﺎ ٍﻥ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠﻤ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﺴ‪‬ﻮ ِﺀ ‪‬ﻋﻠﹶﻰ ﺇِﻟ ِﻪ ‪‬ﺷ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ِﺑﹶﺄ ﱠﻥ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻌ ٍ‬
‫ﺠ ‪‬ﻲ‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺲ ﺇِﻟ ‪‬ﻪ ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﻳ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹸﻞ ‪‬ﺑﻴ‪‬ﻮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﺰ‪‬ﺑﹶﻠﺔﹰ‪ِ ،‬ﺇ ﹾﺫ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼ‪‬ﻴﺮ‪‬ﻭ ﹶﻥ ِﺇ ‪‬ﺭﺑ‪‬ﺎ ِﺇ ‪‬ﺭﺑ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﹶﻓِﺈﻧ‪ ‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ‪‬ﻐ ‪‬ﻮ ﻓِﻲ ِﻭ ﹶﻻ‪‬ﻳ ِﺔ ﺑ‪‬ﺎِﺑ ﹶﻞ‪) ".‬ﺩ‪‬ﺍﻧِﻴﺎﻝ ‪:٣‬‬ ‫ﺥ ‪‬ﻭﻣِﻴ ‪‬‬ ‫ﻚ ‪‬ﺷﺪ‪ ‬ﺭ ‪‬‬ ‫ﻫ ﹶﻜﺬﹶﺍ«‪ .‬ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫‪.(٣٠-١‬‬
‫ﻟﻘﺪ ﺃﺧﻄﺄ ﺍﳌﻔﺴﺮﻭﻥ ﺇﺫ ﻗﺎﻟﻮﺍ ﺇﻥ ﺩﺍﻧﻴﺎﻝ ﻛﺎﻥ ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱠﺑﲔ‪ ،‬ﻭﻗﺪ ﻭﻗﻌﻮﺍ‬
‫ﰲ ﻫﺬﺍ ﺍﳋﻄﺄ ﻟﻌﺪﻡ ﺗﻮﺍﻓﹸﺮ ﻧﺴﺦ ﺍﻟﺘﻮﺭﺍﺓ ﰲ ﻭﻗﺘﻬﻢ ﺑﻜﺜﺮﺓ‪ ،‬ﻓﻈﻨﻮﺍ ﺃﻥ ﺩﺍﻧﻴﺎﻝ ﻛﺎﻥ ﻣﻦ‬
‫ﺑﲔ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱠﺑﲔ‪ .‬ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ‪ ،‬ﻫﺬﻩ ﻭﺍﻗﻌﺔ ﻣﻦ ﺍﳌﺎﺿﻲ ﻭﻗﺪ ﺫﹸﻛﺮ ﻓﻴﻬﺎ ﺍﻷﺗﻮﻥ‬
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‫‪٤٧٨‬‬ ‫אא

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‫ﻭﺇﺷﻌﺎﻝ ﺍﻟﻨﺎﺭ ﻭﺇﻟﻘﺎﺀ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﳌﻠﻚ ﻭﺃﺻﺤﺎﺑﻪ ﻛﺎﻧﻮﺍ ﻳﺮﻭ‪‬ﻥ ﻫﺬﺍ‬
‫ﺍﳌﺸﻬﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ‪‬ﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻭﻟﻜﻦ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻨﺎ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻘ ﹾﻞ ﺃ‪‬ﻢ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﺣﻴﺎ ًﺀ‪ .‬ﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ‬
‫ﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺇﺫ ﺗﻮﺟﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻣﺒﺎﻟﻐﺎﺕ ﻛﺜﲑﺓ‪ .‬ﺻﺤﻴﺢ ﺃﻥ ﻫﺆﻻﺀ‬ ‫ﻗﺪ ﺃﹸﺿﻴﻔ ‪‬‬
‫ﻗﺪ ﺃﹸﺣﺮﻗﻮﺍ ﰲ ﺍﻷﺗﻮﻥ ﻹﳝﺎ‪‬ﻢ ﺑﺎﷲ ﺍﻷﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﳛﺪﺙ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻓﻔﻲ ﺯﻣﻦ ﻛﻞ‬
‫ﻧﱯ ﻳﻘﻮﻡ ﺃﻋﺪﺍ ُﺀ ﺍﻟﺪﻳﻦ ﺑﺘﻌﺬﻳﺐ ﺍﳌﺆﻣﻨﲔ ﺑﺎﷲ ﺑﻄﺮﻕ ﺷﱴ‪ ،‬ﻭﻟﻜﲏ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥ ﻫﺬﺍ‬
‫ﺝ‬‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬
‫ﺍﳊﺎﺩﺙ ﻻ ﻋﻼﻗﺔ ﻟﻪ ‪‬ﺬﻩ ﺍﻵﻳﺎﺕ؛ ﻷ‪‬ﺎ ﺑﺪﺃﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺸﻬ‪‬ﻮ ٍﺩ‪ ،‬ﻓﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺘﻌﻠﻘﺔ‬ ‫ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻋ‪‬ﻮ ِﺩ  ‪‬ﻭﺷ‪‬ﺎ ِﻫ ٍﺪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﲝﺎﺩﺙ ﻳﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻷﻥ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻳﻘﺪ‪‬ﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻣﺮ‬
‫ﻼ ﺇﱐ ﺃﺳﺘﺸﻬﺪ ﺑﺎﻟﺸﻤﺲ‬ ‫ﻳﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﺈﻧﻚ ﻟﻦ ﲡﺪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺜ ﹰ‬
‫ﺖ ﰲ ﺍﳌﺎﺿﻲ ﺁﺩﻡ ﺃﻭ ﻧﻮﺣ‪‬ﺎ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ‪ .‬ﺇﳕﺎ ﺗﻜﻮﻥ ﺷﻬﺎﺩﺗﻪ‬ ‫ﻭﺍﻟﻘﻤﺮ ﻋﻠﻰ ﺃﱐ ﺑ‪‬ﻌﺜ ‪‬‬
‫ﺴ ٍﻢ ﹸﻗﺪ‪‬ﻡ‬‫ﻋﻠﻰ ﺃﻣﻮﺭ ﻏﻴﺒﻴﺔ ﺳﺘﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﺣﻴﺚ ﺇﻧﻨﺎ ﻻ ﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻱ ﹶﻗ ‪‬‬
‫ﻛﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﺣﺪﺍﺙ ﺍﳌﺎﺿﻲ‪ ،‬ﻓﺈﻥ ﺗﻄﺒﻴﻖ ﺣﺎﺩﺙ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﹸﻗِﺘ ﹶﻞ‬
‫ﺕ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِﺩ  ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹸﻗﻌ‪‬ﻮﺩ ﺧﻼﻑ ﻷﺳﻠﻮﺏ‬ ‫ﺏ ﺍ ُﻷ ‪‬ﺧﺪ‪‬ﻭ ِﺩ  ﺍﻟﻨ‪‬ﺎ ِﺭ ﺫﹶﺍ ِ‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﻑ ﻟﻠﻌﻘﻞ؛ ﺇﺫ ﻻ ﺩﺍﻋﻲ ﺃﻥ ﳛﻠﻒ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﺣﺎﺩﺙ ﺗﺎﺭﳜﻲ ﻭﻗﻊ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﻣﻨﺎ ٍ‬
‫ﺍﳌﺎﺿﻲ‪ .‬ﺇﱐ ﻻ ﺃﻧﻜﺮ ﺃﻥ ﻭﺍﻗﻌﺔ ﻛﻬﺬﻩ ﻗﺪ ﺗﻜﻮﻥ ﻗﺪ ﻭﻗﻌﺖ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺇﳕﺎ ﺃﻗﻮﻝ ﻟﻘﺪ‬
‫ﺃﻧﺒﺄ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻥ ﺣﺎﺩﺛﺎ ﳑﺎﺛﻼ ﺳﻴﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺘﻀﻤﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﺕ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِﺩ  ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹸﻗﻌ‪‬ﻮﺩ ﻧﺒﻮﺀﺓ ﺃﺧﺮﻯ‬
‫ﺏ ﺍ ُﻷ ‪‬ﺧﺪ‪‬ﻭ ِﺩ  ﺍﻟﻨ‪‬ﺎ ِﺭ ﺫﹶﺍ ِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹸﻗِﺘ ﹶﻞ ﹶﺃ ‪‬‬
‫ﻋﻦ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‪ ،‬ﺣﻴﺚ ﺃﻧﺒﺄ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺒﻞ ﻋﻦ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ‬
‫ﺳﻴﺠﻌﻞ ﺍﻹﺳﻼﻡ ﻏﺎﻟﺒﺎ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺩﻟﹼﻞ  ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻧﻪ ﱂ ﻳﺰﻝ ﰲ ﺍﳌﺎﺿﻲ ﻳﺒﻌﺚ‬
‫ﺍ‪‬ﺪﺩﻳﻦ ﻹﺣﻴﺎﺀ ﺍﻹﺳﻼﻡ ﺩﺍﺋﻤﺎ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺧﺼﻮﺻ‪‬ﺎ ﺃﻧﻪ ﻗﺪ‬
‫ﺃﻧﺒﺄ ﻋﻦ ﺑﻌﺜﺔ ﻣﻮﻋﻮﺩ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‬
‫ﻟﻐﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻟﻦ ﻳﺄﰐ ﺑﺴﻬﻮﻟﺔ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﺪ‪‬ﻡ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺃﺟﻠﻪ ﺗﻀﺤﻴﺎﺕ‬
‫ﻛﱪﻯ‪ .‬ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺭﻛﹼﺰ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻈﻦ‬
‫ﲨﺎﻋﺔ ﺫﻟﻚ ﺍﳌﺄﻣﻮﺭ ﺍﳌﺒﻌﻮﺙ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺄﰐ ﺗﻠﻘﺎﺋﻴﺎ‬
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‫‬ ‫ﺏ ﺍ ُﻷ ‪‬ﺧﺪ‪‬ﻭ ِﺩ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺑﺪﻭﻥ ﺗﻀﺤﻴﺎﺕ ﻭﺟﻬﻮﺩ‪ ،‬ﻓﺼﺤ‪‬ﺢ ﺍﷲ ﺃﻓﻜﺎﺭﻫﻢ ﺑﻘﻮﻟﻪ‪ :‬ﹸﻗِﺘ ﹶﻞ ﹶﺃ ‪‬‬
‫ﺕ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮﺩ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﳍﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺄﰐ ﻳﻮﻣﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺑﺪ ﻟﻜﻢ‬ ‫ﺍﻟﻨ‪‬ﺎ ِﺭ ﺫﹶﺍ ِ‬
‫ﻣﻦ ﺃﻥ ﺗﻀﺤ‪‬ﻮﺍ ﺑﺄﻧﻔﺴﻜﻢ ﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﺗﺘﻌﺮﺿﻮﺍ ﻟﻔﻈﺎﺋﻊ ﻣﺮﻭﻋﺔ ﻋﻠﻰ ﻳﺪ ﺍﳌﻌﺎﺭﺿﲔ ﻓﺘﺮﺓ‬
‫ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﻟﻘﺪ ﻧﺒ‪‬ﻪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﲨﺎﻋﺘﻪ ﻣﺮﺍﺭ‪‬ﺍ ﺇﱃ ﺃﻥ ﺭﻗﻲ ﺍﻹﺳﻼﻡ ﻭﺍﻷﲪﺪﻳﺔ ﻳﺘﻄﻠﺐ‬
‫ﻣﻨ‪‬ﺎ ﻣﻮﺗ‪‬ﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﻨ‪‬ﺎ ﻧﻈ ‪‬ﻦ ﺃﻧﻨﺎ ﺳﻨﺤﻘﻖ ﺃﻫﺪﺍﻓﻨﺎ ﺩﻭﻥ ﺗﻘﺪﱘ ﺗﻀﺤﻴﺎﺕ ﻛﺎﻟﱵ ﻗﺪﻣﻬﺎ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﺍﻟﱵ ﻗﺪ‪‬ﻣﻬﺎ ﺃﺗﺒﺎﻉ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣ‪‬ﻦ ﻫﻮ ﺃﺷ ‪‬ﺪ ﻣﻨ‪‬ﺎ ﲪﻘﹰﺎ‬
‫ﻭﺳﺬﺍﺟﺔ‪ .‬ﺇﻥ ﺍﺯﺩﻫﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻷﲪﺪﻳﺔ ﻣﻨﻮﻁ ﺑﺘﻀﺤﻴﺎﺗﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻓﻴﻪ‬
‫ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﻳﻘﻮﻝ  ﻭﻫﻮ ﻳﻨﺒﺊ ﻋﻦ ﻏﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻷﲪﺪﻳﺔ‪:‬‬
‫"ﺳﻮﻑ ﻳﻨﺘﺼﺮ ﺍﳊ ‪‬ﻖ ﻭﺳﻮﻑ ﻳﺮﻯ ﺍﻹﺳﻼﻡ ﺃﻳﺎﻡ ﺍﻟﻨﻀﺎﺭﺓ ﻭﺍﻟﻨﻮﺭ ﺛﺎﻧﻴﺔ ﻛﻤﺎ ﻛﺎﻥ ﰲ‬
‫ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺳﻮﻑ ﺗﻄﻠﻊ ﻫﺬﻩ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺫﺭﻭ‪‬ﺎ ﺛﺎﻧﻴﺔ ﻛﻤﺎ ﻃﻠﻌﺖ ﻣﻦ ﻗﺒﻞ؛ ﻭﻟﻜﻨﻬﺎ‬
‫ﻟﻦ ﺗﻄﻠﻊ ﺍﻵﻥ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﲤﻨﻌﻬﺎ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﻟﻄﻠﻮﻉ ﻣﺎ ﱂ ‪‬ﺗ ‪‬ﺪ ‪‬ﻡ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺷﺪﺓ‬
‫ﺍﳉﻬﺪ ﻭﺍﻟﺘﻌﺐ ﻭﻣﺎ ﱂ ﻧﺘﺨ ﱠﻞ ﻋﻦ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺃﺟﻞ ﻃﻠﻮﻋﻬﺎ‪ ،‬ﻭﻣﺎ ﱂ ﻧﻘﺒﻞ‬
‫ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻟﺔ ﻹﻋﺰﺍﺯ ﺍﻹﺳﻼﻡ‪ .‬ﺇﻥ ﺇﺣﻴﺎﺀ ﺍﻹﺳﻼﻡ ﻳﺘﻄﻠﺐ ﻣﻨ‪‬ﺎ ﻓﺪﻳﺔ! ﻓﻤﺎ ﻫﻲ ﺗﻠﻚ‬
‫ﺖ ﺣﻴﺎﺓ ﺍﻹﺳﻼﻡ ﻭﺣﻴﺎﺓ‬ ‫ﺍﻟﻔﺪﻳﺔ؟ ﺇ‪‬ﺎ ﻣﻮﺗﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻭ‪‬ﺬﺍ ﺍﳌﻮﺕ ﻗﺪ ﺃﹸﻧﻴﻄ ‪‬‬
‫ﻲ ﻭﻇﻬﻮﺭ‪‬ﻩ"‪) .‬ﻓﺘﺢ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪،‬‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﺘﻮﻗﻒ ﲡﱢﻠﻲ ﺍﻹﻟﻪ ﺍﳊ ‪‬‬
‫ﺍ‪‬ﻠﺪ ‪ ٣‬ﺹ ‪(١١-١٠‬‬
‫ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ‪:‬‬
‫ﻻ ‪‬ﺗﻔﹾﺘﺘِﻨﻮﺍ ﲟﻠﺬﹼﺍﺕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗ‪‬ﺒﻌﺪﻛﻢ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﺍﺧﺘﺎﺭﻭﺍ ﺣﻴﺎ ﹶﺓ ﺍﳌﺮﺍﺭﺓ‬
‫ﻟﻮﺟﻪ ﺍﷲ‪ ،‬ﻓﺈ ﹶﻥ ﺍﻷﱂ ﺍﻟﺬﻱ ﻓﻴﻪ ﺭﺿﺎ ﺍﷲ ﺧ ‪‬ﲑ ﻣﻦ ﺍﻟﻠﺬﺓ ﺍﻟﱵ ﲡﻠﺐ ﻏﻀﺒﻪ‪ ،‬ﻭﺇﻥ ﺍﳍﺰﳝﺔ‬
‫ﺍﻟﱵ ﺗ‪‬ﺮﺿﻲ ﺍﷲ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻏﻀﺒﻪ‪ ،‬ﻓﺄﹶﻗﻠِﻌﻮﺍ ﻋﻦ ﺍﶈﺒﺔ ﺍﻟﱵ‬
‫ﺼﺮﻛﻢ ﰲ ﻛﻞ ﻣﻮﻃﻦ‪،‬‬ ‫‪‬ﺗﺪﻧﻴﻜﻢ ﻣﻦ ﻏﻀﺒﻪ‪ .‬ﻟﻮ ﺃﻗﺒﻠﺘﻢ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻠﻮﺏ ﺻﺎﻓﻴﺔ ﻟﻨ ‪‬‬
‫ﻭﱂ ﻳﻘﺪﺭ ﺍﻟﻌﺪ ‪‬ﻭ ﻋﻠﻰ ﺍﻟﻨ‪‬ﻴ ِﻞ ﻣﻨﻜﻢ‪ .‬ﻭﻟﻜﻨﻜﻢ ﻟﻦ ﲢﻈﻮﺍ ﺑﺮﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﱂ ﺗﺘﺨﻠﹼﻮﺍ‬
‫ﻋﻦ ﺇﺭﺍﺩﺍﺗﻜﻢ ﻭﻣﻠﺬﹼﺍﺗﻜﻢ ﻭﻋﺰ‪‬ﺗﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ‪ ،‬ﻭﻣﺎ ﱂ ﺗﺘﺠﺸ‪‬ﻤﻮﺍ ﰲ ﺳﺒﻴﻠﻪ‬
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‫ﺗﻠﻚ ﺍﳌﺮﺍﺭ ﹶﺓ ﺍﻟﱵ ﺗﺸﺒﻪ ﺍﳌﻮﺕ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﺑﺪﰎ ﺍﳌﺮﺍﺭﺓ ﰲ ﺳﺒﻴﻠﻪ ﺗﻌﺎﱃ ﻟﻜﻨﺘﻢ ﻛﺎﻟﻄﻔﻞ‬
‫ﺍﳊﺒﻴﺐ ﰲ ﺣﻀﻦ ﺍﷲ‪ ،‬ﻭﻟﻮﺭﺛﺘﻢ ﺍﻟﺼﺪ‪‬ﻳﻘﲔ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﻜﻢ‪".‬‬
‫ﻭﻗﺎﻝ  ﺃﻳﻀﺎ‪" :‬ﻻ ﺗﻈ‪‬ﻨﻮﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻮﻑ ﻳﻀﻴﻌﻜﻢ‪ ،‬ﻓﺄﻧﺘﻢ ‪‬ﺑﺬﹾﺭ ﹲﺓ ‪‬ﺑ ﹶﺬﺭ‪‬ﻫﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ﺑﻴﺪﻩ‪ .‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟ‪‬ﺒﺬﹾﺭﺓ ﺳﻮﻑ ﺗﻨﻤﻮ ﻭﺗﺰﺩﻫﺮ ﻭﺗﺘﻔﺮ‪‬ﻉ‬
‫ﰲ ﻛﻞ ﻃﺮﻑ‪ ،‬ﻭﻟﺴﻮﻑ ﺗﺼﺒﺢ ﺩ‪‬ﻭﺣﺔ ﻋﻈﻴﻤﺔ‪ .‬ﻓﻄﻮﰉ ﳌﻦ ﻳﺆﻣﻦ ﺑﻜﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ‬
‫ﺕ ﺍﻟﻌﺎﺭﺿﺔ‪ ،‬ﺇﺫ ﻻ ‪‬ﺑ ‪‬ﺪ ﻣﻦ ﺍﻻﺑﺘﻼﺀﺍﺕ ﺃﻳﻀﺎ ﻟﻜﻲ ﳜﺘﱪ ﺍﷲ ﻣ‪‬ﻦ ﻫﻮ‬ ‫ﳜﺸﻰ ﺍﻻﺑﺘﻼﺀﺍ ِ‬
‫ﺻﺎﺩﻕ ﻣﻨﻜﻢ ﰲ ﺍﻟﺒﻴﻌﺔ ﻭﻣﻦ ﻫﻮ ﻛﺎﺫﺏ‪ .‬ﻭﻣﻦ ﺯﹼﻟﺖ ﻗﺪﻣ‪‬ﻪ ﻧﺘﻴﺠﺔ ﺍﺑﺘﻼﺀ ﻓﻠﻦ ﻳﻀﺮ ﺍﷲ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻭﺳﻮﻑ ﺗ‪‬ﻮﺻﻠﻪ ﺷﻘﺎﻭﺗ‪‬ﻪ ﺇﱃ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﻟﻮ ﺃﻧﻪ ﱂ ﻳ‪‬ﻮﻟﹶﺪ ﻟﹶﻜﺎﻥ ﺧﲑ‪‬ﺍ ﻟـﻪ‪ .‬ﻭﻟﻜﻦ‬
‫ﻒ‬
‫ﺻ ِ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺼﱪﻭﻥ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ﺭﻏ ‪‬ﻢ ﺯﻻﺯ ِﻝ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺄﰐ ﻋﻠﻴﻬﻢ ﻭﻋﻮﺍ ِ‬
‫ﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺳﺨﺮﻳ ِﺔ ﺍﻷﻗﻮﺍﻡ ﻣﻨﻬﻢ‪ ،‬ﻭﺗﻌﺎ ‪‬ﻣ ِﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻌﻬﻢ ﲟﻨﺘﻬﻰ‬ ‫ﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﻟﱵ ‪‬ﺗ ‪‬ﻬ ‪‬‬
‫ﺕ‬
‫ﺏ ﺍﻟﱪﻛﺎ ِ‬ ‫ﺍﻟﻜﺮﺍﻫﻴﺔ؛ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻴﻔﻮﺯﻭﻥ ﰲ ﺁﺧ ِﺮ ﺍﻷﻣﺮ‪ ،‬ﻭﺗ‪‬ﻔﺘ‪‬ﺢ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍ ‪‬‬
‫ﻱ ﺃ ﹾﻥ ﹸﺃ ‪‬ﺧ ‪‬ﱪ ﲨﺎﻋﱵ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ‬ ‫ﻋﻠﻰ ﻣﺼﺎﺭﻋﻬﺎ‪ .‬ﻟﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳐﺎﻃ‪‬ﺒﺎ ﺇﻳ‪‬ﺎ ‪‬‬
‫ﺇﳝﺎ‪‬ﻧﺎ ﻻ ﺗﺸﻮﺑ‪‬ﻪ ﺷﺎﺋﺒ ﹲﺔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣﻠ ‪‬ﻮﹰﺛﺎ ﺑﺎﻟﻨﻔﺎﻕ ﺃﻭ ﺍﳉﹸﱭ ﻭﻻ ﻳﻜﻮﻥ ﺧﺎﻟﻴ‪‬ﺎ‬
‫ﺿﻴ‪‬ﻮﻥ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇ‪‬ﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﳍﻢ‬ ‫ﻣﻦ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍ ﹶﳌ ‪‬ﺮ ِ‬
‫ﻕ‪) ".‬ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍ‪‬ﻠﺪ ‪ ٢٠‬ﺹ ‪(٣٠٩-٣٠٧‬‬ ‫ﺻ ‪‬ﺪ ٍ‬
‫ﻗﺪ ‪‬ﻡ ِ‬
‫ﻛﻤﺎ ﺃﺯﺍﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﺳﻮ َﺀ ﺍﻟﻔﻬ ِﻢ ﻟﺪﻯ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻷﲪﺪﻳﺔ ﺳﻴﺰﺩﻫﺮﺍﻥ ﺗﻠﻘﺎﺋﻴﺎ‪ ،‬ﻭﺃﻥ ﻻ ﺣﺎﺟﺔ ‪‬ﻢ ﺇﱃ ﺗﻀﺤﻴﺔ ﺃﻭ ﺟﻬﺪ! ﻓﻘﺎﻝ ‪:‬‬
‫ﻱ ‪‬ﺭﻗﹾﻴ ٍﺔ ﳒﻌﻞ ‪‬ﺎ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﻷﺑﺪﺍﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻟﻘﺪ‬ ‫"ﺍﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻴﺲ ﻋﻨﺪﻧﺎ ﺃ ‪‬‬
‫ﺃﲨ ‪‬ﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﻟﻠﺘﺮﻗﻲ ﰲ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ‪ .‬ﻻ ﳝﻜﻦ‬
‫ﻷﺣﺪ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﺇﳝﺎﻧﻪ ﺇﻻ ﺇﺫﺍ ﻣ ‪‬ﺮ ﺑﺎﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﻣﺘﺤﺎﻥ‪ .‬ﻭﻣِﻦ ﺳﻨﺔ ﺍﷲ ﺃﻥ ﻣﻊ‬
‫ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ‪ .‬ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪ‪‬ﺍ ﳌﻌﺎﻧﺎﺓ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺸﺪﺍﺋﺪ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﺳ‪‬ﻴ ﹾﻔﺼ‪‬ﻞ ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪ .‬ﻓﻜﱢﺮﻭﺍ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻴﻒ ﲢﻤﻠﻮﺍ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ‬
‫ﻼ ﻭﻻ ‪‬ﺎﺭﺍ‪ .‬ﻟﻘﺪ‬ ‫ﻭﺗﻌﺮ‪‬ﺿﻮﺍ ﻷﻧﻮﺍﻉ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﱂ ﻳﺬﻭﻗﻮﺍ ﻃﻌﻢ ﺍﻟﺮﺍﺣﺔ ﻟﻴ ﹰ‬
‫ﺭﺿﻮﺍ ﺑﻜﻞ ﻣﺼﻴﺒﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺿﺤ‪‬ﻮﺍ ﺑﺄﺭﻭﺍﺣﻬﻢ‪ .‬ﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻟﻦ‬
‫ﲢﻘﹼﻘﻮﺍ ﺷﻴﺌﺎ ﻣﺎ ﱂ ﺗﺴﻌﻮﺍ ﺑﺈﺧﻼﺹ ﻭﺻﺪﻕ‪ .‬ﻛﺜﲑ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻥ ﻋﻠﻰ ﺃﻳﺪﻳﻨﺎ ﻫﻨﺎ‪،‬‬
‫א
وج‬
‫‪٤٨١‬‬ ‫אא

‬
‫ﰒ ﺇﺫﺍ ﺭﺟﻌﻮﺍ ﺇﱃ ﺑﻴﻮ‪‬ﻢ ﻭﺗﻌﺮﺿﻮﺍ ﻷﺫﻯ ﺑﺴﻴﻂ ﺃﻭ ‪‬ﺪﻳﺪ ﺃﻭ ﻣﻘﺎﻃﻌﺔ ﺍﺭﺗﺪ‪‬ﻭﺍ ﻓﻮﺭ‪‬ﺍ‪ .‬ﺇﻥ‬
‫ﻫﺆﻻﺀ ﻳﺒﻴﻌﻮﻥ ﺇﳝﺎ‪‬ﻢ‪ .‬ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻴﻒ ﺃ‪‬ﻢ ﻗﺪ‪‬ﻣﻮﺍ ﺭﺅﻭﺳ‪‬ﻬﻢ ﻟﺘ‪‬ﻘﻄﹶﻊ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﻟﺪﻳﻦ‪ .‬ﻛﺎﻧﻮﺍ ﻣﺴﺘﻌﺪ‪‬ﻳﻦ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻟﻠﺘﻀﺤﻴﺔ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﱂ‬
‫ﻳﻜﺘﺮﺛﻮﺍ ﻟﻌﺪﺍﺀ ﻋﺪﻭ‪ .‬ﻟﻘﺪ ﲢﻤ‪‬ﻠﻮﺍ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻇﻠﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﰲ‬
‫ﻛﻞ ﺣﲔ ﻟﻴﻜﻮﻧﻮﺍ ﻫﺪﻓﹰﺎ ﻷﻱ ﻧﻮﻉ ﻣﻦ ﺍﻵﻻﻡ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﺼﻤﻤﲔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﻗﻠﻮ‪‬ﻢ‪.‬‬
‫ﺇﳕﺎ ﺍﳌﺆﻣﻦ ﻣﻦ ﻻ ﻳﺘﺰﻋﺰﻉ‪ ،‬ﻭﺇ ﹾﻥ ﻋﺎﺩﺍﻩ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻭﺇ ﹾﻥ ﻟﺪﻏﺘ‪‬ﻪ ﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻣﻦ‬
‫ﺽ ﻟﻠﺘﻌﺬﻳﺐ ﻣﻦ ﻛﻞ‬ ‫ﺖ ﻋﻠﻴﻪ ﺍﻟﺼﻮﺍﻋﻖ ﻣﻦ ﻛﻞ ﻃﺮﻑ‪ ،‬ﻭﺇ ﹾﻥ ﺗﻌ ‪‬ﺮ ‪‬‬ ‫ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﺇﻥ ﺳﻘﻄ ‪‬‬
‫ﻣﻜﺎﻥ‪) ".‬ﺟﺮﻳﺪﺓ ﺑﺪﺭ‪١٧ ،‬ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ‪ /‬ﺃﻛﺘﻮﺑﺮ ﺳﻨﺔ ‪ ١٩٠٧‬ﺹ ‪(٩-٨‬‬
‫ﻫﺬﻩ ﻫﻲ ﺭﻭﺡ ﺍﻟﺘﻀﺤﻴﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺘﺤﻠﻰ ‪‬ﺎ ﲨﺎﻋﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﲪﺪﻳﺔ‪،‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﲢﻴﺎ ‪‬ﺎ ﺍﻷﻣﻢ‪ .‬ﻟﻘﺪ ﻧﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﻣﻨﻜﺮﻱ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬
‫ ﻗﺎﺋﻼ‪ :‬ﺇﻧﻜﻢ ﻣﺎ ﺯﻟﺘﻢ ﺗﺼﺪ‪‬ﻗﻮﻥ ﺍ‪‬ﺪﺩﻳﻦ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﻻﺛﲏ ﻋﺸﺮ ﻗﺮﻧﺎ‪ ،‬ﻓﻤﺎ ﻟﻜﻢ‬
‫ﺗﻨﻜﺮﻭﻥ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﻇﻬﺮ ﻋﻨﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺍﻟﺬﻱ ﱂ ﻧـ ‪‬ﺰ ﹾﻝ ﻧﺆﻛﺪ ﻟﻜﻢ‬
‫ﳎﻴﺌﻪ‪ .‬ﻛﻤﺎ ﻧﺒ‪‬ﻪ ﺍﳌﺆﻣﻨﲔ ﺑﻪ  ﺃﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺬﻛﺮﻭﺍ ﺩﻭﻣ‪‬ﺎ ﺃﻧﻪ ﻻ ‪‬ﺑ ‪‬ﺪ ﳍﻢ ﻣﻦ ﺃﻥ‬
‫ﻳﺪﺧﻠﻮﺍ ﺍﻟﻨﲑﺍﻥ ﺍﳌﻠﺘﻬﺒﺔ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺳﻴﻄﻠﻊ ﻳﻮﻡ ﻏﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻭﳎﺪﻩ ﺛﺎﻧﻴﺔ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ‬
‫ﺗﺮﺳﻢ ﻟﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺷﺪ‪‬ﺓ ﺍﳌﻌﺎﺭﺿﺔ ﺍﻟﱵ ﺳﺘﺘﻌﺮﺽ ﳍﺎ ﺍﻷﲪﺪﻳﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹸﻗﻌ‪‬ﻮ ‪‬ﺩ ﻓﻴﻈﻬﺮ ﻣﻨﻪ ﺃﻥ ﺍﻷﻋﺪﺍﺀ ﺳﻴﺘﻔﺮﺟﻮﻥ ﻋﻠﻰ‬
‫ﺗﻌﺬﻳﺐ ﺍﳌﺆﻣﻨﲔ ﻓﺮﺣﲔ‪ .‬ﺍﻟﺘﻌﺬﻳﺐ ﻧﻮﻋﺎﻥ‪ :‬ﺗﻌﺬﻳﺐ ﺗ‪‬ﻌﻘِﺒﻪ ﻣﺸﺎﻋﺮ ﺍﻟﺮﲪﺔ ﰲ ﻗﻠﺐ‬
‫ﺍﳌﻌﺬﱢﺏ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﺇﻋﺪﺍﻡ ﺍ‪‬ﺮﻡ ﺷﻨﻘﹰﺎ‪ ،‬ﺇﺫ ﻳﺘﺄﺳﻒ ﻋﻠﻰ ﻣﻮﺗﻪ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺸﺮﻃﺔ ﺃﻳﻀﺎ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺗﻌﺬﻳﺐ ﺁﺧﺮ ﻳﺸﻌ‪‬ﺮ ﺍﳌﻌﺬﱢﺏ ﺇﺛﺮﻩ ﺑﺎﻟﻔﺮﺣﺔ ﻭﺍﻟﺘﻔﺎﺧﺮ ﺑﺄﻧﻪ ﻗﺪ ﺃﺣﺴﻦ ﺻﻨﻌ‪‬ﺎ؛‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻨﺒﺊ ﻫﻨﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱢﺑﲔ ﺳﻴﻔﺮﺣﻮﻥ ﺑﺘﻌﺬﻳﺐ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻛﺄ‪‬ﻢ ﻳﻘﻮﻣﻮﻥ‬
‫ﲟﺴﲑﺍﺕ ﻭﻣﻈﺎﻫﺮﺍﺕ ﺍﺣﺘﻔﺎ ﹰﻻ ﺑﻔﻌﻠﺘﻬﻢ ﻫﺬﻩ‪ .‬ﻭﻣﺜﺎﻟﻪ ﰲ ﲨﺎﻋﺘﻨﺎ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺼﺎﺣﺒﺰﺍﺩﺓ‬
‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺸﻬﻴﺪ ‪ ،‬ﺇﺫ ﱂ ﻳﺮﲪﻪ ﺃﺣﺪ ﳌﺎ ﺍﺳﺘ‪‬ﺸﻬﺪ ﺭﲨ‪‬ﺎ‪ .‬ﻟﻘﺪ ﺍﺷﺘﺮﻙ ﰲ ﻋﻤﻠﻴﺔ‬
‫ﻚ ﻭﺣﺎﺷﻴﺘ‪‬ﻪ ﻛﻠﻬﻢ‪ ،‬ﳛﺮﺽ ﺑﻌﻀﻬﻢ ﺑﻌﻀ‪‬ﺎ ﻋﻠﻰ ﺭﲨﻪ‪ .‬ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺇ‪‬ﻢ‬ ‫ﺭﲨﻪ ﺍﳌِﻠ ‪‬‬
‫ﻛﺎﻧﻮﺍ ﳚﺘﻤﻌﻮﻥ ﻟﺘﻌﺬﻳﺒﻪ ﻓﺮﺣﲔ ﻛﺄ‪‬ﻢ ﰲ ﻋﺮﺱ‪.‬‬
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‫ﲔ ‪‬ﺷﻬ‪‬ﻮ ‪‬ﺩ‪ .‬ﻭﺍﻟﺸﻬﻮﺩ ﲨ ‪‬ﻊ‬ ‫ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪ ‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺷﺎﻫﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺷﻬِﺪ ﻳﺸﻬ‪‬ﺪ ﺷﻬﻮﺩ‪‬ﺍ ﺃﻱ ‪‬ﺣﻀ‪‬ﺮ ﻭﺍﻃﱠﻠﻊ ﻋﻠﻴﻪ؛ ﻓﺎﳌﻔﻬﻮﻡ ﺍﻷﻭﻝ ﳍﺬﻩ ﺍﻵﻳﺔ‬
‫ﺃ‪‬ﻢ ﻳﻌﺬﹼﺑﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃ‪‬ﻢ ﺑﺮﻳﺌﻮﻥ؛ ﻭﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﱐ ﺃ‪‬ﻢ ﳛﻀ‪‬ﺮﻭﻥ ﻭﻗﺖ‬
‫ﺗﻌﺬﻳﺒﻬﻢ ﻭﻳﺘﻔﺮﺟﻮﻥ ﻋﻠﻴﻬﻢ ﻭﻻ ﺗﺄﺧﺬﻫﻢ ‪‬ﻢ ﺭﲪ ﹲﺔ‪.‬‬
‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹸﻗﻌ‪‬ﻮ ‪‬ﺩ ﻳﻮﺿﺢ ﺃﻣﺮﻳﻦ‪ :‬ﺃﻭﳍﻤﺎ ﺃ‪‬ﻢ‬
‫ﺳﻴﺠﻤﻌﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻳﻘﻴﻤﻮﻥ ﺍﺣﺘﻔﺎ ﹰﻻ ﻟﻴﻌﺬﺑﻮﺍ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺎﻡ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃ‪‬ﻢ‬
‫ﺳﻴﻌﺬﹼﺑﻮ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪ ،‬ﻷﻥ ﺍﻟﻘﻌﻮﺩ ‪-‬ﺃﻱ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪ -‬ﻳﻌﲏ ﻣﻮﺍﺻﻠﺔ‬
‫ﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ..‬ﺃﻱ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻼ ﺍﻧﻘﻄﺎﻉ‪ .‬ﻭﰲ ﺍﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ ﺃﻳﻀﺎ ﻳﻘﺎﻝ‪ :‬ﺃﻧﺖ ﺟﻠﺴ ‪‬‬
‫ﻭﺍﺻ ﹾﻠﺘ‪‬ﻪ ﻭﻣﺎ ﺗﺮﻛﺘ‪‬ﻪ‪ .‬ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃ‪‬ﻢ ﻳﻌﺎﺭﺿﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻣﺘﻌﻤﺪﻳﻦ ﻣﺪﺭﻛﲔ ﺃ‪‬ﻢ‬
‫ﻳﻜﺬﺑﻮﻥ ﻭﳜﺪﻋﻮﻥ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﺳﺘﺴﺘﻤﺮ ﻟﺰﻣﻦ ﻃﻮﻳﻞ‪ ،‬ﻭﺗﻘﻊ ﺃﺣﺪﺍﺙ ﺗﻌﺬﻳﺐ‬
‫ﺍﳌﺆﻣﻨﲔ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺗﺼﺮﻓﺎﺕ ﻣﻨﺎﻫﻀﻲ ﺍﻷﲪﺪﻳﺔ ﳒﺪ ﻭﻛﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻗﺪ ﺭﲰﺖ‬
‫ﺣﺎﳍﻢ؛ ﻓﺈ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺟﻴﺪ‪‬ﺍ ﺃﻥ ﺍﳊﻖ ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﻭﻥ ﻣﻌﺎﺭﺿﺔ‬
‫ﻼ ﻟﻮ ﻗﻠﻨﺎ ﺍﻟﻴﻮﻡ ﺇﻥ ﺍﳌﻘﺎﻡ ﺍﻟﺴﺎﻣﻲ‬ ‫ﻫﺬﺍ ﺍﳊﻖ ﻟﺰﺍﻣ‪‬ﺎ‪ ،‬ﻷﻧﻪ ﻗﻴﻞ ﻣِﻦ ﻗِﺒﻞ ﺍﻷﲪﺪﻳﺔ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﺍﻟﺬﻱ ﺗﺒﻮﺀﻩ ﺍﻟﺮﺳﻮﻝ  ﻗﺪ ﺗﺒﻮ‪‬ﺀﻩ ﲜﻬﺪﻩ ﻭﺳﻌﻴﻪ‪ ،‬ﺃﻗﺎﻣﻮﺍ ﺿﺠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺃﻥ ﺍﻷﲪﺪﻳﲔ‬
‫ﻳﺴﻴﺌﻮﻥ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺃﻱ ﺇﺳﺎﺀﺓ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺗﻌﻈﻴﻢ ﻭﺗﻮﻗﲑ ﻟﻪ‬
‫‪ .‬ﻛﻨﺖ ﺃﻇﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﱂ ﻳﻘﺮﺀﻭﺍ ﻛﺘﺒﻨﺎ‪ ،‬ﻭﻳﺜﲑﻭﻥ ﺍﻟﻀﺠﺔ ﺿﺪﻧﺎ ﲟﺎ‬
‫ﱄ ﺃﺣﺪ ﺍﻹﺧﻮﺓ ﻗﺒﻞ ﺑﻀﻌﺔ ﺃﻳﺎﻡ ﻗﺼﺎﺻﺔ ﺟﺮﻳﺪﺓ‬ ‫ﲰﻌﻮﻩ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﺃﺭﺳﻞ ﺇ ﹼ‬
‫ﻼ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ‬ ‫ﺍﻗﺘﺒﺲ ﻓﻴﻬﺎ ﺻﺎﺣﺐ ﺍﳉﺮﻳﺪﺓ ﻋﺒﺎﺭ ﹰﺓ ﻣﻦ ﺧﻄﺒﱵ‪ ،‬ﰒ ﻋﻠﹼﻖ ﻋﻠﻴﻬﺎ ﻗﺎﺋ ﹰ‬
‫ﻳﺴﻲﺀ ﺍﻷﲪﺪﻳﻮﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ  ﺇﺫ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﺮﺳﻮﻝ  ﻗﺪ ﻧﺎﻝ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‬
‫ﺑﻘﻮﺓ ﻋﻤﻠﻪ‪ ،‬ﻭﱂ ﻳﻜ ‪‬ﻦ ﻫﺬﺍ ﳎﺮ ‪‬ﺩ ﻫﺒﺔ ﺭﺑﺎﻧﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺻﺎﺣﺐ ﺍﳉﺮﻳﺪﺓ ﻛﺎﻥ‬
‫ﻳﻔﻬﻢ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ ،‬ﻭﻟﻜﻨﻪ ﺭﺃﻯ ﻣﻌﺎﺭﺿﺘﻨﺎ ﺿﺮﻭﺭﻳﺔ ﻟﻴﺜﻮﺭ ﺍﻟﻨﺎﺱ ﺿﺪﻧﺎ ﻭﻳﺸﺘﻌﻠﻮﺍ‬
‫ﲔ‬‫ﻏﻀﺒ‪‬ﺎ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ‪  :‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﺷﻬ‪‬ﻮ ‪‬ﺩ‪ ..‬ﺃﻱ ﺃ‪‬ﻢ ﺷﺎﻫﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻮﻧﻪ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﺧﺎﻃﺌﺔ ﻣﺘﻌﻤﺪﺓ‪ .‬ﺇ‪‬ﻢ‬
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‫ﺳﻴﻈﻠﻤﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃ‪‬ﻢ ﻳﻈﻠﻤﻮﻥ‪ ،‬ﻭﺳﻴﻜﺬﺑﻮﻥ ﻭﳜﺪﻋﻮﻥ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ‬
‫ﺃ‪‬ﻢ ﻳﻔﺘﺮﻭﻥ ﻭﳜﺪﻋﻮﻥ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻦ ﻳﺮﺗﺪﻋﻮﺍ ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ‪.‬‬

‫‪∩∪ ω‹Ïϑptø:$# Í“ƒÍ•yèø9$# «!$$Î/ (#θãΖÏΒ÷σムβr& HωÎ) öΝåκ÷]ÏΒ (#θßϑs)tΡ $tΒuρ‬‬

‫‪&óx« Èe≅ä. 4’n?tã ª!$#uρ 4 ÇÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# ہù=ãΒ …çµs9 “Ï%©!$#‬‬

‫‪∩⊇⊃∪ Íκy−‬‬
‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﻭﻣﺎ ﻧﻘﹶﻤﻮﺍ‪ :‬ﻧ ﹶﻘ ‪‬ﻢ ﻣﻨﻪ ﻛﺬﺍ‪ :‬ﺃﻧﻜﺮ‪‬ﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺎﺑ‪‬ﻪ ﻭﻛﺮِﻫﻪ ﺃﺷ ‪‬ﺪ ﺍﻟﻜﺮﺍﻫﺔ ﻟﺴ‪‬ﻮ ِﺀ ﻓﻌﻠﻪ‪.‬‬
‫ﻭﻧﻘﹶﻢ ﻣﻨﻪ‪ :‬ﻋﺎﹶﻗﺒ‪‬ﻪ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱢﺑﲔ ﻻ ﻳﻨﻘِﻤﻮﻥ ﻣِﻦ ﻫﺆﻻﺀ ﺍﳌﻀﻄﻬ‪‬ﺪﻳﻦ ﻷﻥ ﺃﻣﺮ‪‬ﺍ‬
‫ﺳﺎﺀﻫﻢ ﻣﻨﻬﻢ‪ ،‬ﺇﺫ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﻣﻮﻫﻢ ﺑﻌﻴﺐ ﺣﻘﻴﻘﻲ‪ ،‬ﺇﳕﺎ "ﺟﺮﳝﺘﻬﻢ" ﺃ‪‬ﻢ‬
‫ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ .‬ﻻ ﺷﻚ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱢﺑﲔ ﺃﻳﻀ‪‬ﺎ ﻳﻜﻮﻧﻮﻥ ﻣﺆﻣﻨﲔ ﺑﺎﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻳﺆﻣﻨﻮﻥ ﺑﺈﻟﻪ ﻣﻴ‪‬ﺖ‪ ،‬ﻻ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ‪ ..‬ﺍﻹﻟﻪ ﺍﳊﻲ ﺍﻟﻘﺎﺩﺭ ﻛﻤﺎ ﺳﻴﺆﻣﻦ‬
‫ﺃﺗﺒﺎﻉ ﻫﺬﺍ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺳﻴﺪﻓﻌﻬﻢ ﳌﻌﺎﺭﺿﺘﻬﻢ ﻭﺇﻳﺬﺍﺋﻬﻢ ﻭﺍ‪‬ﺎﻣﻬﻢ ﺃ‪‬ﻢ ﻗﺪ ﺍﺧﺘﻠﻘﻮﺍ‬
‫ﺩﻳﻨﺎ ﺟﺪﻳﺪﺍ‪ .‬ﻫﺆﻻﺀ ﻳ‪‬ﻌﺮِﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺇﳍﹰﺎ ﲪﻴﺪ‪‬ﺍ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨﺴﺐ ﺃﻭﻟﺌﻚ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻉ ﺍﻟﻨﻘﺎﺋﺺ ﻛﺎﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﻋﻴﺴﻰ  ﺣ ‪‬ﻲ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻭ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﺍﻟﻨﱯ ‬ ‫ﺃﻧﻮﺍ ‪‬‬
‫ﺃﻓﻀﻞ ﺍﻟﺮﺳﻞ ﺩﻭﳕﺎ ﺳﺒﺐ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺴﺒﻘﻪ ﻏﲑﻩ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻮﻗﻒ‬
‫ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ‪ .‬ﻓﺎﳊﻖ ﺃﻥ ﻛﻞ ﻋﻘﻴﺪﺓ ﻳﻄﻌﻨﻮﻥ ﺑﺴﺒﺒﻬﺎ ﰲ ﲨﺎﻋﺘﻨﺎ ﺗﺆﻛﹼﺪ ﲪﺪ ﺍﷲ‬
‫ﻭﺛﻨﺎﺀﻩ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻋﻘﻴﺪﺓ ﻣﻦ ﻋﻘﺎﺋﺪﻫﻢ ﻫﺬﻩ ﺗﺴﻲﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﱂ‬
‫ﺤﻤِﻴ ِﺪ‪...‬‬‫ﻳﻘﻞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ "ﺇﻻ ﺃﻥ ﻳﺆﻣﻨﻮﺍ"‪ ،‬ﺑﻞ ﻗﺎﻝ ﺇِﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
‫ﺃﻱ ﺃﻥ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﺳﻴﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻔﺎﺭﻕ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﻳﺆﻣﻨﻮﻥ ﺑﺈﻟ ٍﻪ ﻏ ِﲑ‬
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‫ﻋﺰﻳﺰ ﻭﻻ ﲪﻴﺪ‪ ،‬ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻴﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ؛ ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻫﻮ ﺃﺻﻞ‬
‫ﻛﻞ ﺍﻟﻌﺪﺍﺀ‪.‬‬
‫ﺽ‪ ..‬ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻚ ﺍﻟ ‪‬‬
‫ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ﹾﻠ ‪‬‬
‫ﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ‬‫ﺍﳌﻀﻄﻬِﺪﻳﻦ ﻟﻦ ﻳﻨﺘﺒﻬﻮﺍ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻈﻠﻮﻣﲔ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺍﻟﺬﻱ ﻫﻮ ﻣﺎِﻟ ‪‬‬
‫ﻭﺍﻷﺭﺽ ﻭﻳﺴﻌﻮ‪‬ﻥ ﻹﺭﺳﺎﺀ ﻋﻈﻤﺘﻪ ﻭﲪﺪﻩ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻦ ﻳﺴﻜﺖ ﻋﻠﻰ ﺍﺿﻄﻬﺎﺩﻫﻢ‪ .‬ﺇﻥ‬
‫ﺃﺫ ﹼﻝ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀﺎ ﳛﺘﺮﻡ ﻣ‪‬ﻦ ﻳ‪‬ﻜﺮِﻣﻪ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻨﺠﺢ ﺍﻟﻌﺪﻭ ﰲ ﺗﺪﻣﲑ‬
‫ﻗﻮﻡ ﻳﺴﻌﻮﻥ ﻟﺘﻮﻃﻴﺪ ﻋﻈﻤﺔ ﻣﺎﻟﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﲪﺪﻩ؟ ﺃﻻ ﻳﻔ ﹼﻜﺮﻭﻥ ﺃﻥ ﻣﺎﻟﻚ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺳﻴﺜﻮﺭ ﻏﲑ ﹰﺓ ﺑﺮﺅﻳﺔ ﻇﻠﻤﻬﻢ‪ ،‬ﻓﻴﺴﺤﻘﻬﻢ ﺑﺮﺣﻰ ﻏﻀﺒﻪ؟‬
‫ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺷﻬِﻴ ‪‬ﺪ‪ ..‬ﺃﻱ ﺃ‪‬ﻢ ﻳﻀﻄﻬﺪﻭﻥ ﺍﳌﺆﻣﻨﲔ‬
‫ﻋﻤﺪ‪‬ﺍ ﻣﻐﺮﻭﺭﻳﻦ ﺑﺄﻥ ﺍﳉﻤﺎﻫﲑ ﻣﻌﻬﻢ‪ ،‬ﻓﻼ ﻳﻘﺪﺭ ﻫﺆﻻﺀ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻫﻢ ﺷﻴﺌﹰﺎ‪ .‬ﻭﻟﻜﻦ‬
‫ﻫﺆﻻﺀ ﺍﳌﻐﺮﻭﺭﻳﻦ ﻻ ﻳﺪﺭﻭﻥ ﺃﻧﻨﺎ ﺃﻳﻀﺎ ﻧﺮﺍﻗﺐ ﻛﻞ ﺷﻲﺀ ﻭﻧﺴﺠ‪‬ﻠﻪ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﻗﺪ‬
‫ﻏﺮ‪‬ﻫﻢ ﺃﻥ ﺃﻏﻠﺒﻴﺔ ﺍﳉﻤﺎﻫﲑ ﻣﻌﻬﻢ ﳛﺘﺮﻣﻮ‪‬ﻢ ﻭﻳﺴﺘﺤﺴﻨﻮﻥ ﻓﻈﺎﺋﻌﻬﻢ‪ ،‬ﻓﻜﻴﻒ ﻳﻈﻨﻮﻥ ﺃﱐ‬
‫ﺳﺄﻇ ﹼﻞ ﺻﺎﻣﺘ‪‬ﺎ ﻋﻠﻰ ﺍﺿﻄﻬﺎﺩﻫﻢ ﻟﻘﻮﻡ ﻳﺴﻌﻮ‪‬ﻥ ﻹﻗﺎﻣﺔ ﻋﻈﻤﱵ ﻭﲪﺪﻱ ﰲ ﺍﻷﺭﺽ؟‬
‫ﻛﻼ‪ ،‬ﺳﺄﻧـﺰﻝ ﻟﻨﺼﺮ‪‬ﻢ ﺣﺘﻤ‪‬ﺎ‪ ،‬ﻭﺃﺳﺤﻖ ﻫﺆﻻﺀ ﺍﻟﻈﺎﳌﲔ ﺑﻐﻀﱯ‪.‬‬

‫)‪(#θç/θçGtƒ óΟs9 §ΝèO ÏM≈oΨÏΒ÷σßϑø9$#uρ tÏΖÏΒ÷σßϑø9$# (#θãΨtGsù tÏ%©!$# āχÎ‬‬

‫‪∩⊇⊇∪ È,ƒÍptø:$# Ü>#x‹tã öΝçλm;uρ tΛ©yγy_ Ü>#x‹tã óΟßγn=sù‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﻓﺘ‪‬ﻨﻮﺍ‪ :‬ﻓﺘ‪‬ﻦ ﺍﻟﺸﻲ َﺀ‪ :‬ﺃﺣﺮﻗﹶﻪ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺍﻟﻜﺎﻓﺮﻭﻥ ﻳﻠﻘﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﰲ ﻧﺎﺭ ﳏﺮﻗﺔ ﺃﻋﺪ‪‬ﻭﻫﺎ ﳍﻢ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﺏ ﺟﻬﻨﻢ ﻭﳍﻢ ﻋﺬﺍﺏ‬ ‫ﳜﱪ ﺍﷲ ﻫﻨﺎ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺬﹼﺑﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻓﻠﻬﻢ ﻋﺬﺍ ‪‬‬
‫ﺍﳊﺮﻳﻖ‪ .‬ﻭﻳﺮﺍﺩ ﺑﺎﻟﻨﺎﺭ ﻫﻨﺎ ﺍﻟﻨﺎﺭ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻛﻠﺘﺎﳘﺎ‪ ،‬ﺇﺫ ﻳﺆﺫﻭﻥ ﺍﳌﺆﻣﻨﲔ ﺟﺴﺪﻳ‪‬ﺎ‪،‬‬
‫ﻛﻤﺎ ﻳﺆﺫﻭ‪‬ﻢ ﻧﻔﺴﻴ‪‬ﺎ ﺑﺮﻣﻴﻬﻢ ﺑﺸﱴ ﺍﻟﺘﻬﻢ ﺍﻟﱵ ﲢﺮﻕ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﻼ ﻳﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻳﻔﻌﻠﻮﻥ‬
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‫ﲡﺎﻫﻬﺎ‪ .‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﳚﺐ ﺃﻻ ﻳﻈﻦ ﺍﻟﺬﻳﻦ ﳛﺮﻗﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺟﺴﺪﻳ‪‬ﺎ‬
‫ﻭﳛﺮﻗﻮﻥ ﻗﻠﻮ‪‬ﻢ ﺑﺈﻟﺼﺎﻕ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻬﻢ ﻭﺍﻷﺑﺎﻃﻴﻞ ﺃ‪‬ﻢ ﺳﻴﻨﺠﻮﻥ ﻣﻦ ﺑﻄﺸﻨﺎ‪ .‬ﻭﺍﳉﻬﻮﺩ‬
‫ﺍﻟﱵ ﺗ‪‬ﺒﺬﹶﻝ ﻹﺛﺎﺭﺓ ﺍﻟﻔﱳ ﺿ ‪‬ﺪ ﲨﺎﻋﺘﻨﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻣﺜﺎﻝ ﻭﺍﺿﺢ ﻋﻠﻰ ﺻﺪﻕ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬‬
‫ﻓﺎﳌﺴﻠﻤﻮﻥ ﻏﲑ ﺍﻷﲪﺪﻳﲔ ‪‬ﻳﺪ‪‬ﻣﻮﻥ ﻗﻠﻮﺑﻨﺎ ﺑﺎ‪‬ﺎﻣﻬﻢ ﺃﻧﻨﺎ ﻻ ﻧﺆﻣﻦ ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪-‬‬
‫ﺑﺎﻟﺮﺳﻮﻝ  )ﲢﻔﻪ ﻗﺎﺩﻳﺎﻧﻴﺖ )ﺃﺭﺩﻭ( ﳎﻠﺪ ﺃﻭﻝ ﺹ ‪ .(٦٧١‬ﺑﻴﻨﻤﺎ ﻳﺆﺫﻳﻨﺎ ﺍﻟﻼﻫﻮﺭﻳﻮﻥ‬
‫ﺑﺎ‪‬ﺎﻣﻬﻢ ﺇﻳﺎﻧﺎ ﺃﻧﻨﺎ ﻧﺆﻣﻦ ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﺑﻨﺴﺦ ﺍﻟﺸﻬﺎﺩﺓ )ﺟﺮﻳﺪﺓ "ﺑﻴﻐﺎﻡ ﺻﻠﺢ" ‪٢٩‬‬
‫ﺃﻏﺴﻄﺲ‪/‬ﺁﺏ ‪ ١٩٧٣‬ﺹ ‪ .(٣‬ﻣﻊ ﺃﻥ ﻛﻞ ﻣﺎ ﻧﻘﻮﻟﻪ ﺇﳕﺎ ﻧﻘﻮﻟﻪ ﻟﺘﻮﻃﻴﺪ ﻋﺰﺓ ﳏﻤﺪ ‬
‫ﻭﺟﻼﻟﺘﻪ‪ ،‬ﻭﻻ ﻧﻘﻮﻝ ﺃﺑﺪ‪‬ﺍ ﻣﺎ ﻳﺴﻲﺀ ﺇﻟﻴﻪ  ﻭﻳﻘﻠﹼﻞ ﻣﻦ ﻣﻜﺎﻧﺘﻪ‪.‬‬
‫ﺇﺫﹰﺍ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻫﻨﺎ ﻣﺎ ﺩﺍﻡ ﻫﺆﻻﺀ ﳛﺮﻗﻮﻥ ﺃﺟﺴﺎﺩ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺃﻭ‬
‫ﻗﻠﻮ‪‬ﻢ ﺃﻭ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻓﺴﻮﻑ ﻧﻠﻘﻴﻬﻢ ﰲ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﺇﻻ ﻣﻦ ﺗﺎﺏ ﻣﻨﻬﻢ ﻓﻨﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻧﻌﻔﻮ‬
‫ﻋﻨﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﺫﻧﺒﻪ ﻛﺒﲑﺍ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﺘﻮﺑﻮﺍ ﻓﻠﻴﻌﻠﻤﻮﺍ ﺃ‪‬ﻢ ﻛﻤﺎ ﺃﺣﺮﻗﻮﺍ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﺃﺟﺴﺎﺩﻫﻢ‪ ،‬ﻛﺬﻟﻚ ﺳﻨﻌﺬ‪‬ﻢ ﻋﺬﺍﺑﲔ؛ ﻣﺎﺩﻱ ﻭﻣﻌﻨﻮﻱ ﻣﻘﺎﺑ ﹶﻞ ﺍﻟﻌﺬﺍﺑﲔ ﺍﻟﻠﺬﻳﻦ ﺻﺒ‪‬ﻮﳘﺎ‬
‫ﺏ ﺟﻬﻨﻢ ﺇﺷﺎﺭﹲﺓ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﻋﺬﺍﺏ ﺍﳊﺮﻳﻖ ﺇﺷﺎﺭﹲﺓ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‬ ‫ﻋﻠﻴﻬﻢ؛ ﻭﻋﺬﺍ ‪‬‬
‫ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﳝﻜﻦ ﺍﻟﻌﻜﺲ ﺃﻳﻀﺎ‪.‬‬

‫)‪ÏΒ “̍øgrB ×M≈¨Ζy_ öΝçλm; ÏM≈ysÎ=≈¢Á9$# (#θè=ÏΗxåuρ (#θãΖtΒ#u tÏ%©!$# ¨βÎ‬‬

‫‪∩⊇⊄∪ 玍Î6s3ø9$# ã—öθxø9$# y7Ï9≡sŒ 4 ã≈pκ÷ΞF{$# $pκÉJøtrB‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺍﻟﻔﻮﺯ‪ :‬ﻫﻮ ﺍﻟﻈ ﹶﻔ ‪‬ﺮ ﺑﺎﳋﲑ؛ ﺍﻟﻨﺠﺎ ﹸﺓ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻌﲏ ﺍﻟﻌﻤﻞ ﲝﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ‪ .‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻫﺎﻡ‬
‫ﻭﺿﺮﻭﺭﻱ ﺟﺪﺍ ﲝﻴﺚ ﻣﻬﻤﺎ ﺭﻛﹼﺰﻧﺎ ﻋﻠﻴﻪ ﻓﻼ ﻧﻔﻴﻪ ﺣﻘﹼﻪ‪ ،‬ﺇﺫ ﻳﻜﻤﻦ ﻓﻴﻪ ﳒﺎﺡ ﺍﳌﺴﻠﻤﲔ‬
‫ﻉ‬
‫ﻭﺭﻗﻴ‪‬ﻬﻢ‪ .‬ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﲝﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻓﻬﻮ ﻋﻤﻞ ﺻﺎﱀ ﻳﻘﻴﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻧﺮﺍ ِ‬
‫ﻼ ﱂ ﺗﻜﻦ ﺍﳋﻤﺮ ﳏﺮ‪‬ﻣﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ‬ ‫ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﺃﺻﺒﺢ ﻋﻤﻠﻨﺎ ﻏﲑ ﺻﺎﱀ‪ .‬ﻓﻤﺜ ﹰ‬
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‫ﺏ‬
‫ﺣﺮ‪‬ﻣﻬﺎ ﺣﺮﻣﺔ ﻗﻄﻌﻴﺔ )ﺍﳌﺎﺋﺪﺓ‪(٩١:‬؛ ﻭﻋﻠﻴﻪ ﻓﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻻ ﻳﻌﲏ ﻓﻘﻂ ﻋﺪﻡ ﺷ‪‬ﺮ ِ‬
‫ﺍﳋﻤﺮ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﲏ ﺃﻥ ﻳﻨﺘﻬﻲ ﺍﳌﺮﺀ ﻋﻦ ﺷﻲﺀ ﺣﲔ ﻳﻨﻬﻰ ﺍﷲ ﻋﻨﻪ؛ ﻓﺈﺫﺍ ‪‬ﻰ ﺍﷲ ﻋﻦ‬
‫ﻒ ﻋﻦ ﺗﻌﺎﻃﻴﻬﺎ‪ .‬ﻟﺬﺍ‬ ‫ﻼ ﺍﻧﺘﻬﻰ ﺍﳌﺮﺀ ﻋﻨﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻨ ‪‬ﻪ ﻋﻨﻬﺎ ﻓﻼ ﺑﺄﺱ ﺇﺫﺍ ﱂ ﻳﻜ ‪‬‬ ‫ﺍﳋﻤﺮ ﻣﺜ ﹰ‬
‫ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﻗﻀﺎﻳﺎ ﻛﺜﲑﺓ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳋﻤﺮ ﱂ‬
‫ﺗﻜﻦ ﳏﺮﻣﺔ ﻓﻴﻬﺎ ﺣﺮﻣﺔ ﻗﻄﻌﻴﺔ‪ ،‬ﻓﻤﻦ ﺷﺮﺏ ﺍﳋﻤﺮ ﻣﻦ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻊ ﻓﻠﻢ‬
‫ﻳﻌﻤﻞ ﻋﻤﻼ ﻏﲑ ﺻﺎﱀ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻋﻤﻠﻪ ﺻﺎﳊﺎ ﲝﺴﺐ ﺣﺎﻻﺕ ﺫﻟﻚ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻭﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ ﺟﻨ‪‬ﺎﺕ‬
‫ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ‪ .‬ﻟﻘﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻟﻠﻜﻔﺎﺭ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪،‬‬
‫ﻭﳜﱪ ﺍﻵﻥ ﺃﻥ ﻟﻠﻤﺆﻣﻨﲔ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻨﻌﻢ‪ :‬ﺟﻨﺎﺕ ﺗﻈﻠﹼﻬﻢ ﺑﻈﻠﹼﻬﺎ ﻣﻦ ﻓﻮﻕ‪ ،‬ﻭﺃ‪‬ﺎﺭ‬
‫ﺟﺎﺭﻳﺔ ﻣﻦ ﲢﺖ ﻫﺬﻩ ﺍﳉﻨﺎﺕ‪ .‬ﻭﻛﺄ‪‬ﻢ ﻳﻨﺎﻟﻮﻥ ﺍﻟﱪﺩ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺘﻬﻢ‪ ،‬ﻭﻳﻜﻮﻧﻮﻥ‬
‫ﰲ ﺭﺍﺣﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﳍﻢ ﺍﻟﻌﺰﺓ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﻋﻨﺪ ﺍﷲ ﺃﻳﻀﺎ‪.‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍ َﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﻣﻔﻬﻮﻣﺎﻥ‪ :‬ﺃﻭﳍﻤﺎ ﺃﻥ ﻇﻼﻝ‬
‫ﺠﺮِﻱ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﺗ ‪‬‬
‫ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺏ ﺃﺷﺠﺎﺭﻫﺎ ﻭﺍﻟﺘﻔﺎﻑ ﺃﻏﺼﺎ‪‬ﺎ‪،‬‬ ‫ﻫﺬﻩ ﺍﻟﺒﺴﺎﺗﲔ ﺗﻜﻮﻥ ﻛﺜﻴﻔﺔ ﻻ ﺗﺘﺨﻠﻠﻬﺎ ﺍﻟﺸﻤﺲ ﻟﺘﻘﺎ ‪‬ﺭ ِ‬
‫ﻭﻟﻦ ﺗﺼﻞ ﺍﻟﺸﻤﺲ ﺇﱃ ﺃﺭﺿﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷ‪‬ﺎﺭ ﺍﻟﱵ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺳﺘﻜﻮﻥ ﺃﻳﻀﺎ‬
‫ﲢﺖ ﺍﻟﻈﻼﻝ ﻟﻜﻮ‪‬ﺎ ﻣﻜﺜﻔﺔ ﻣﺘﺼﻠﺔ ﻻ ﺗﺘﺨﻠﻠﻬﺎ ﺍﻟﺸﻤﺲ؛ ﻭﻛﺄﻥ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻛﻤﺎﻝ‬
‫ﺭﲪﺔ ﺍﷲ ‪‬ﻢ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﺴﺎﺗﲔ ﻣﻊ ﺃ‪‬ﺎﺭﻫﺎ ﺳﺘﻜﻮﻥ‬
‫ﻣِﻠﻜﺎ ﳍﻢ‪ .‬ﻓﻤﺜﻼ ﻫﻨﺎﻙ ﻗﻨﻮﺍﺕ ﻋﻨﺪﻧﺎ ﰲ ﻣﻨﻄﻘﺔ "ﺳﺮﺟﻮﺩﺍ" ﻭ"ﻟﻮﻳﻞ ﺑﻮﺭ"‪ ،‬ﻭﻟﻜﻨﻬﺎ‬
‫ﻚ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﳜﱪ‬ ‫ﻟﻴﺴﺖ ﻣِﻠﻜﹰﺎ ﻷﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻷﺭﺍﺿﻲ‪ ،‬ﺑﻞ ﻫﻲ ِﻣ ﹾﻠ ‪‬‬
‫ﻫﻨﺎ ﺃﻥ ﺗﻠﻚ ﺍﻟﺒﺴﺎﺗﲔ ﻣﻊ ﺃ‪‬ﺎﺭﻫﺎ ﺗﻜﻮﻥ ِﻣ ﹾﻠﻜﹰﺎ ﻷﻫﻞ ﺍﳉﻨﺔ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀ‪‬ﺎ‬
‫ﺤِﺘﻬ‪‬ﺎ‪ ..‬ﻷﻥ ﺍﻷ‪‬ﺎﺭ ﺳﺘﻜﻮﻥ ﺿﻤﻦ ﺍﳉﻨﺎﺕ‪ ..‬ﺃﻱ ﺃﻥ ﺍﻟﺬﻱ ﳝﻠﻚ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﻫﺬﻩ ﺍﻟﺒﺴﺎﺗﲔ ﳝﻠﻚ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃ‪‬ﺎﺭ ﻭﻧﻌﻢ ﺃﺧﺮﻯ ﺃﻳﻀﺎ‪.‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍ َﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﻌﺔ ﺍﳉﻨﺎﺕ‪ ،‬ﻷﻥ ﺍﻟﻘﻨﺎﺓ ﺃﻭ‬ ‫ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺍﻟﻨﻬﺮ ﻻ ﲡﺮﻱ ﰲ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﻓﺪﺍﺩﻳﻦ‪ ،‬ﺑﻞ ﰲ ﻣﺴﺎﺣﺔ ﺷﺎﺳﻌﺔ ﺗﺒﻠﻎ ﲬﺴﲔ ﺃﻭ ﺳﺘﲔ‬
‫ﺑﻞ ﺃﻟﻔﲔ ﻣﻦ ﺍﻷﻣﻴﺎﻝ‪.‬‬
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‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺗﺸﲑ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻭﻻ ﺇﱃ ﺃﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﺳﻴﻨﻌﻤﻮﻥ ﺑﺎﻟﻨﻌﻢ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻭﺍﻟﻨﻌﻢ ﺍﳌﻌﻨﻮﻳﺔ‪ .‬ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻮﺟﺪ ﰲ ﻫﺬﻩ ﺍﳉﻨﺎﺕ ﻣﻦ ﺃﺳﺒﺎﺏ ﺭﻗﻴﻬﻢ ﺳﺘﻜﻮﻥ‬
‫ﲢﺖ ﺳﻴﻄﺮ‪‬ﻢ ﻭﺗﺼﺮﻓﻬﻢ‪ .‬ﻭﺛﺎﻟﺜﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺗﻜﻮﻥ ﻭﺍﺳﻌﺔ ﺟﺪﺍ‪.‬‬

‫)‪∩⊇⊂∪ ωt±s9 y7În/u‘ |·ôÜt/ ¨βÎ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺶ ﺑﻪ ‪‬ﺑ ﹾﻄﺸ‪‬ﺎ‪ :‬ﹶﺃ ‪‬ﺧﺬﹶﻩ ﺑﺎﻟﻌﻨﻒ؛ ﺗﻨﺎﻭﻟﹶﻪ ﺑﺎﻟﺸﺪ‪‬ﺓ ﻋﻨﺪ ﺍﻟﺼﻮﻟﺔ؛ ﹶﺃ ‪‬ﺧﺬﹶﻩ ﹶﺃ ‪‬ﺧﺬﹰﺍ‬
‫‪‬ﺑﻄﹾﺶ‪ :‬ﺑ ﹶﻄ ‪‬‬
‫ﺷﺪﻳﺪﺍ ﰲ ﻛﻞ ﺷﻲﺀ‪) .‬ﺍﻷﻗﺮﺏ(‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﺆﺫﻭﻥ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻟﻜﻦ ﺑﻄﺶ ﺍﷲ ﺃﻳﻀ‪‬ﺎ ﺷﺪﻳ ‪‬ﺪ ﺟﺪﺍ‪.‬‬
‫ﻭﻗﺪ ﺃﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﺃﻳﻀ‪‬ﺎ‪" :‬ﻭﺇﺫﺍ ﺑﻄﺸﺘﻢ ﺑﻄﺸﺘﻢ ﺟﺒﺎﺭﻳﻦ"‬
‫)ﺍﻟﺘﺬﻛﺮﺓ ﺹ ‪ ..(٦١١‬ﺃﻱ ﺃ‪‬ﻢ ﺳﻴﺆﺫﻭﻥ ﺍﳌﺆﻣﻨﲔ ﺇﻳﺬﺍﺀ ﺷﺪﻳﺪﺍ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻬﻢ ﺃﻥ ﻻ‬
‫ﻳﻨﺴﻮﺍ ﺃﻥ ﺍﷲ ﺷﺪﻳﺪ ﰲ ﺑﻄﺸﻪ‪.‬‬

‫)‪∩⊇⊆∪ ߉‹Ïèãƒuρ ä—ωö7ムuθèδ …çµ‾ΡÎ‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﳜﻠﻖ ﺍﻟﺸﻲﺀ ﺃ ‪‬ﻭ ﹰﻻ ﻭﻳﻌﻴﺪ ‪‬ﺧ ﹾﻠﻘﹶﻪ‪ .‬ﻭﺍﳌﺮﺍﺩ ﺃﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺬﹼ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰒ ﻳﻌﺬ‪‬ﻢ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬

‫‪∩⊇∈∪ ߊρߊuθø9$# â‘θàtóø9$# uθèδuρ‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺜﲑ ﺍﳌﻐﻔﺮﺓ ﻭﻛﺜﲑ ﺍﶈﺒﺔ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻫﻨﺎ ﻋﻦ‬
‫ﺐ‬
‫ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻝ ﺃﻫﻠﻬﺎ ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻷﺣﺪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ ﺃﻧﻪ ﺗﻌﺎﱃ ﳛ ‪‬‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺬﻛﺮ ﺍﷲ ﻫﻨﺎ ﺻﻔﺘﻴﻪ ﺍﻟﻐﻔﻮﺭ ﻭﺍﻟﻮﺩﻭﺩ ﻣﻌ‪‬ﺎ؛ ﻭﻛﺄﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻐﺮﻳﺐ ﺃ‪‬ﻢ‬
‫ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻟﻠﻨﺎﺱ ﺫﻧﻮ‪‬ﻢ‪ ،‬ﰒ ﻳﻌﻠﻨﻮﻥ ﺃﻥ ﺍﷲ ﳏﺒﺔ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻐﻔﻮﺭ ﻭﺍﻟﻮﺩﻭﺩ‬
‫ﺻﻔﺘﺎﻥ ﻣﺘﻼﺯﻣﺘﺎﻥ؛ ﻓﻤ‪‬ﻦ ﻛﺎﻥ ﻏﻔﻮﺭ‪‬ﺍ ﻓﻼ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺩﻭﺩﺍ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻭﺩﻭﺩﺍ ﻓﻼ‬
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‫ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻏﻔﻮﺭﺍ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﻘﺪ ﺃﺑﻄﻞ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﻛ ِﺮ ﻫﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ ﺍﻹﳍﻴﺘﲔ ﻣﻌ‪‬ﺎ‬
‫ﻑ ﻟﻌﺪﻟﻪ ‪.‬‬‫ﻋﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻏﻔﺮﺍﻥ ﺍﷲ ﻟﺬﻧﻮﺏ ﻋﺒﺎﺩﻩ ﻣﻨﺎ ٍ‬

‫‪∩⊇∉∪ ߉ŠÉfpRùQ$# ĸöyèø9$# ρèŒ‬‬

‫ﺵ ﺍﹾﻟ ‪‬ﻤﺠِﻴ ‪‬ﺪ‪ .‬ﻟﻘﺪ ﻗﺎﻡ ﺍﳌﺴﻴﺤﻴﻮﻥ‬ ‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻟﻘﺪ ﺃﻋﻠﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻧﻪ ﺫﹸﻭ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺑﺪﻋﺎﺀ ﰲ ﺯﻣﻦ ﻣﻀﻰ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺮﺩ‪‬ﺩﻭﻧﻪ ﺣﱴ ﺍﻟﻴﻮﻡ ﻟِﺴﻮ ِﺀ ﻓﻬﻤﻬﻢ ﻗﺎﺋﻠﲔ‪" :‬ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ‬
‫ﻚ ﹶﻛﻤ‪‬ﺎ ﻓِﻲ‬ ‫ﻚ‪ِ ،‬ﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ‪‬ﻣﺸِﻴﹶﺌ‪‬ﺘ ‪‬‬
‫ﺕ ‪‬ﻣﹶﻠﻜﹸﻮ‪‬ﺗ ‪‬‬ ‫ﻚ‪ِ .‬ﻟ‪‬ﻴ ﹾﺄ ِ‬
‫ﺱ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕِ‪ِ ،‬ﻟ‪‬ﻴ‪‬ﺘ ﹶﻘ ‪‬ﺪ ِ‬‫ﺍﱠﻟﺬِﻱ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺽ" )ﻣﺘ‪‬ﻰ‪ ،(١٠-٩ :٦‬ﻭﺭﻏﻢ ﺗﺮﺩﻳﺪﻫﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻣﻨﺬ‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻛﹶﺬِﻟ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺗﺴﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻣﻠﻜﻮﺕ ﺍﷲ ﱂ ﻳﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﰲ ﺯﻋﻤﻬﻢ؛‬
‫ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻳﻬﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻔﻌﻠﻮﻥ؟ ﻓﺈﻥ ﺍﷲ ﻟﺬﻭ ﺍﻟﻌﺮﺵ‬
‫ﺍ‪‬ﻴﺪ‪ ،‬ﻭﻗﺪ ﻋﻠﹼﻤﻜﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻣﻨﺬ ﺗﺴﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ‪ ،‬ﻭﻇﻠﻠﺘﻢ ﺗﺮﺩﺩﻭﻧﻪ ﻣﻨﺬ ﺫﻟﻚ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺴﺘﺠﺐ ﻟﺪﻋﺎﺋﻜﻢ‪ ،‬ﻭﱂ ﻳﻨـﺰﻝ ﻣﻠﻜﻮﺗﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﰲ‬
‫ﺯﻋﻤﻜﻢ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﺍ ﺍﻟﻌﺮﺵ ﺍ‪‬ﻴﺪ ﺇﺫﻥ؟ ﻛﻼ‪ ،‬ﺑﻞ ﺇﺫﺍ ﻗﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻜﻮﺗﻪ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﳛﻮﻝ ﺩﻭﻥ ﻧﺰﻭﻟﻪ ﺇﻟﻴﻬﺎ ﺃﺣﺪ‪ .‬ﻭﻗﺪ ﻧـﺰﻝ ﻣﻠﻜﻮﺗﻪ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﻓﻌﻼﹰ؛ ﻣ ‪‬ﺮ ﹰﺓ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﻴﺢ ‪ ،‬ﰒ ﻋﻠﻰ ﻳﺪ ﺭﺳﻮﻝ ﺍﷲ ‪،‬‬
‫ﺕ‬
‫ﻭﺍﻵﻥ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪ .‬ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺪﻋﻮﻥ‪ :‬ﺇﳍﹶﻨﺎ‪ِ ،‬ﻟ‪‬ﻴ ﹾﺄ ِ‬
‫ﺽ ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﻣﹶﻠﻜﹸﻮ‪‬ﺗ ‪‬‬

‫‪∩⊇∠∪ ߉ƒÌãƒ $yϑÏj9 ×Α$¨èsù‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺃﺭﺍ ‪‬ﺩ ﺷﻴﺌﹰﺎ ﹶﻓ ‪‬ﻌﻠﹶﻪ ﺣﺘﻤ‪‬ﺎ‪ ،‬ﻭﻟﻜﻨﻜﻢ‪ ،‬ﺃﻳﻬﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ‪،‬‬
‫ﺗﻈﻨﻮﻥ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﺇﻧﺰﺍﻝ ﻣﻠﻜﻮﺗﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻄﻊ ﺗﻨﻔﻴﺬ‬
‫ﻣﺸﻴﺌﺘﻪ ﺑﻌﺪ‪ .‬ﻣﻊ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﳌﺴﻴﺢ  ﺟﺎﺀ ﻭﻋﻠﻰ ﻳﺪﻩ ﻧـﺰﻝ ﻣﻠﻜﻮﺕ ﺍﷲ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ‪ ،‬ﰒ ﺟﺎﺀ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ  ﻭﻋﻠﻰ ﻳﺪﻩ ﻧـﺰﻝ ﻣﻠﻜﻮﺕ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ‪،‬‬
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‫ﻭﺍﻵﻥ ﻗﺪ ﻧـﺰﻝ ﻣﻠﻜﻮﺕ ﺍﷲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻟﻜﻨﻜﻢ ﻻ‬
‫ﺽ ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﺴﻤﺎﺀ‪.‬‬‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺕ ‪‬ﻣﹶﻠﻜﹸﻮ‪‬ﺗ ‪‬‬
‫ﺗﺰﺍﻟﻮﻥ ﺗﺮﺩﺩﻭﻥ ﺇﹶﻟﻬ‪‬ﻨﺎ ِﻟ‪‬ﻴ ﹾﺄ ِ‬

‫‪∩⊇∪ yŠθßϑrOuρ tβöθtãöÏù ∩⊇∇∪ ÏŠθãΖègø:$# ß]ƒÏ‰ym y79s?r& ö≅yδ‬‬

‫ﳉﻨ‪‬ﻮ ِﺩ‪ ..‬ﺣﻴﺚ ﺫﻛﺮ ﺍﷲ‬ ‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ‪‬ﺑ ‪‬ﺪ ﹲﻝ ﻣﻦ ﺍ ﹸ‬
‫ﺗﻌﺎﱃ ﺍﳉﻨﻮﺩ ﺃ ‪‬ﻭﻻﹰ‪ ،‬ﰒ ﺫﻛﹶﺮ ﺭﺅﺳﺎﺀﻫﻢ ﻓﺮﻋﻮ ﹶﻥ ﻭﲦﻮﺩ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﻗﺪ ﺑﻠﻐﻜﻢ ﻣﺎ ﻓﻌﻠﻨﺎ‬
‫ﺑﺄﻋﺪﺍﺋﻨﺎ ﺟﻨﻮ ِﺩ ﻓﺮﻋﻮﻥ ﻭﲦﻮﺩ ﺇﺫ ﻫﻮ ﻟﻴﺲ ﺧﻔﻴ‪‬ﺎ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻓﻠِﻢ ﻻ ﺗﻌﺘﱪﻭﻥ ‪‬ﻢ؟ ﻭﳌﺎﺫﺍ‬
‫ﺗﺘﻤﺎﺩﻭﻥ ﰲ ﺍﳌﻌﺎﺭﺿﺔ؟‬

‫‪∩⊄⊃∪ 5=ƒÉ‹õ3s? ’Îû (#ρãxx. tÏ%©!$# È≅t/‬‬

‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﻗﻠﻮﺏ ﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺣﺎﻟﺔ ﺗﻜﺬﻳﺐ‪ ،‬ﻭﻛﻢ ﻣِﻦ ﻋﱪﺓ‬
‫ﺃﻣﺎﻣﻬﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﺄﺑﻮ‪‬ﻥ ﺇﻻ ﺍﳌﻌﺎﺭﺿﺔ ﻭﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﻗﺴﺎ ﻗﻠﺐ ﺍﳌﺮﺀ ﲝﻴﺚ ﻳﺮﻯ ﺃﻥ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺎﺭﺽ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻼ ﻳﻨﺎﻝ ﺍﳍﺪﻯ‪ ،‬ﺇﺫ ﻳﺘﻴﺴﺮ ﺍﳍﺪﻯ ﳌﻦ ﻓﻜﹼﺮ ﻭﺗﺪ‪‬ﺑﺮ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﱂ ﻳﺘﺪﺑﺮ ﻭﱂ ﻳﻔﻜﹼﺮ ﺃﺻﻼﹰ‪ ،‬ﻓﺄﻧ‪‬ﻰ ﻟﻪ ﺍﳍﺪﻯ؟‬
‫ﻛﺎﻥ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ  ﳛﻜﻲ ﺩﺍﺋﻤ‪‬ﺎ ﺃﻥ ‪‬ﻣﺜﹶﻞ ﻣﻌﺎﺭﺿﻲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻛﻤﺜﻞ‬
‫ﺍﻟﺒﻬﻠﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺮﻱ ﺃﻟﻌﺎﺑ‪‬ﺎ ‪‬ﻠﻮﺍﻧﻴﺔ‪ ،‬ﻓﻴﺼﻌﺪ ﺣﻴﻨ‪‬ﺎ ﻋﻠﻰ ﺧﻴﺰﺭﺍﻥ ﻃﻮﻳﻞ ﻭﻳﻘﻒ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺣﻴﻨ‪‬ﺎ ﳝﺸﻲ ﻋﻠﻰ ﺣﺒﻞ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻫﻞ ﺭﺃﻳﺘﻢ ﻣﺎ ﻓﻌﻠﺖ‪‬؟ ﻓﻴﺤﺮ‪‬ﻙ ﺃﺣﺪ ﺃﺻﺤﺎﺑﻪ ﺭﺃﺳﻪ‪:‬‬
‫ﻻ‪ ،‬ﱂ ‪‬ﺗﺮِﻧﺎ ﺷﻴﺌﺎ‪ ،‬ﻓﻴ‪‬ﺮﻱ ﻟﻌﺒﺔ ﺃﺧﺮﻯ ﰒ ﻳﺴﺄﻝ‪ :‬ﺃﺭﺃﻳﺘﻢ ﻟﻌﺒﱵ؟ ﻓﻴﻘﻮﻝ ﺻﺎﺣﺒﻪ‪ :‬ﻻ‪ ،‬ﱂ ‪‬ﻧ ‪‬ﺮ‬
‫ﻣﻨﻚ ﺷﻴﺌﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺴﺘﻤﺮ ﺍﳊﺪﻳﺚ ﺑﻴﻨﻬﻢ ﺑﺪﻭﻥ ‪‬ﺎﻳﺔ‪ ،‬ﻭﺍﳊﻖ ﺃﻥ ﻻ ﻋﻼﺝ ﳌﺜﻞ ﻫﺬﺍ‬
‫ﺐ‪ ..‬ﺃﻱ ﺃﻥ‬ ‫ﺍﻟﻌﻨﺎﺩ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺒﻴ‪‬ﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ ‪‬ﺑ ِﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻓِﻲ ‪‬ﺗ ﹾﻜﺬِﻳ ٍ‬
‫ﻗﻠﻮ‪‬ﻢ ﻗﺪ ﻗﺴﺖ ﲝﻴﺚ ﺇ‪‬ﻢ ﻻ ﻳﺘﺪﺑﺮﻭﻥ ﰲ ﺃﻱ ﺁﻳﺔ ﻳﺮﻭ‪‬ﺎ ﻣﻬﻤﺎ ﻛﺜﺮﺕ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻫﺪﻓﻬﻢ ﺗﻜﺬﻳﺒﻬﺎ‪ .‬ﻓﻬﺆﻻﺀ ﻏﺮﻗﹶﻰ ﰲ ﲝﺮ ﺍﻟﺘﻜﺬﻳﺐ‪.‬‬
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‫‪∩⊄⊇∪ 8ÝŠÏt’Χ ΝÍκÉ″!#u‘uρ ÏΒ ª!$#uρ‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﻕ ﺑﻪ ﻣِﻦ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ‬ ‫ﻁ ﺑﺎﻷﻣﺮ‪ :‬ﺃﺣﺪ ‪‬‬ ‫ﳏﻴﻂ‪ :‬ﺃﺣﺎ ﹶ‬
‫ﻂ‪ ..‬ﺃﻱ ﻻ ﻳ‪‬ﻌﺠِﺰﻩ ﺃﺣﺪ‪ ،‬ﹸﻗﺪ‪‬ﺭﺗ‪‬ﻪ ﻣﺸﺘﻤِﻠ ﹲﺔ ﻋﻠﻴﻬﻢ‪) .‬ﺍﻷﻗﺮﺏ(‬ ‫‪‬ﻣﺤِﻴ ﹲ‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﻏﺎﺭﻗﻮﻥ ﰲ ﺍﻟﺴ‪‬ﺨﺮﻳﺔ‪ ،‬ﻓﻜﻠﻤﺎ ﺟﺎﺀ‪‬ﻢ ﺁﻳﺎﺕ ﺻﺪﻕ ﻣﺎ‬
‫ﻧﻘﻮﻝ ﻗﺎﻟﻮﺍ ﻟﻦ ﻧﺆﻣﻦ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﳚﻬﻠﻮﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻗﺪ‪‬ﺭ ﳍﻢ ﻋﺬﺍﺑﺎ ﺷﺪﻳﺪﺍ‬
‫ﻟﺴﻮﺀ ﺃﻋﻤﺎﳍﻢ‪.‬‬
‫ﺍﶈﻴﻂ ﻳﻌﲏ ﻟﻔﻈﹰﺎ ﺍﶈﺪِﻕ ﻣِﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺇﻧﻪ ﳏﻴﻂ ‪‬ﻢ ﻣﻦ ﻭﺭﺍﺋﻬﻢ‪ .‬ﻭﺇﺣﺎﻃﺘﻪ ‪‬ﻢ ﺇﺷﺎﺭﺓ ﺇﱃ ﻋﺬﺍﺑﻪ ﺍﻟﺘﺎﻡ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ‬
‫ﺕ ﻋﻠﻴﻪ‬ ‫ﻫﻨﺎﻙ ﻣﻨﺎﺹ ﳍﺮﺏ ﻣﻨﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻮ ﻛﺎﻥ ﳏﺎﻃﹰﺎ ﻣﻦ ﻛﻞ ﺟﻬﺔ ‪‬ﺳ ‪‬ﺪ ‪‬‬
‫ﻃﺮﻕ ﺍﻟﻔﺮﺍﺭ ﻛﻠﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ  ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ ﻓﺈﺷﺎﺭﺓ ﺇﱃ ﺃ‪‬ﻢ ﻟﻦ ﻳﺸﻌﺮﻭﺍ ﺑﺎﻟﻌﺬﺍﺏ ﺇﻻ ﺑﻌﺪ ﺃﻥ‬
‫ﳛﻞ ‪‬ﻢ‪ ،‬ﻷﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺄﰐ ﻣﻦ ﻭﺭﺍﺋﻚ ﻳﻔﺎﺟﺌﻚ‪ .‬ﺇﺫﹰﺍ ﳜﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻌﺬﺍﺏ ﺳﻴﺄﺗﻴﻬﻢ ﺑﻐﺘﺔ ﻭﳛﻴﻂ ‪‬ﻢ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻓﻠﻦ ﳚﺪﻭﺍ ﻣﻨﻪ ﻣﻬﺮﺑ‪‬ﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﹸﻭﺣ ‪‬ﻲ ﺍﱃ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﺃﻳﻀ‪‬ﺎ ﻣﺮﺍﺭﺍ‪" :‬ﺇﱐ ﻣﻊ ﺍﻷﻓﻮﺍﺝ ﺁﺗﻴﻚ ﺑﻐﺘﺔ"‪.‬‬
‫)ﺍﻟﺘﺬﻛﺮﺓ ﺹ ‪(٢٤٢‬‬

‫‪∩⊄⊂∪ >âθàøt¤Χ 8yöθs9 ’Îû ∩⊄⊄∪ Ó‰‹Åg¤Χ ×β#uöè% uθèδ ö≅t/‬‬

‫ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪:‬‬
‫ﺸﺒ‪‬ﺎ ﺃﻭ ﻋ ﹶﻈﻤ‪‬ﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺃﻥ ﺍﳌﻌﺎﱐ‬ ‫ﺡ‪ :‬ﻛ ﱡﻞ ﺻﺤﻴﻔ ٍﺔ ﻋﺮﻳﻀ ٍﺔ ﺧ ‪‬‬
‫ﻟﹶﻮﺡ‪ :‬ﺍﻟﻠﻮ ‪‬‬
‫ﺡ ﺃﻱ ﻇﻬﺮ‪.‬‬ ‫ﺡ ﻳﻠﻮ ‪‬‬
‫ﺗﻠﻮﺡ ﻓﻴﻪ ﺑﺎﻟﻜﺘﺎﺑﺔ )ﺍﻷﻗﺮﺏ(‪ ،‬ﺣﻴﺚ ﻳﻘﺎﻝ ﻻ ‪‬‬
‫ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺃﺷ ‪‬ﺪ ﻋﻨﺎﺩ‪‬ﺍ ﻭﻋﺪﺍﺀ ﻣﻦ ﺍﳌﻜﺬﹼﺑﲔ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﺇﻧﺎ‬
‫ﳔﱪﻫﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﻗﺮﺁﻥ ﳎﻴﺪ‪ ،‬ﻓﻠﻮ ﺍﺯﺩﺍﺩﻭﺍ ﺗﻜﺬﻳﺒ‪‬ﺎ ﻟﻪ ﺍﺯﺩﺩﻧﺎ ﺗﺼﺪﻳﻘﹰﺎ ﻟﻪ‪ .‬ﻓﻜﺄﻥ‬
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‫ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﺇﻥ ﻏﲑﺗﻪ ﻟﻦ ﺗﻜﺘﻔﻲ ﺑﺘﺪﻣﲑ ﻫﺆﻻﺀ ﺍﻷﻋﺪﺍﺀ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺗﻌﺎﱃ‬
‫ﺳﻮﻑ ﻳ‪‬ﺮﺳﻲ ﳎﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﳚﻌﻞ ﺍﻷﻋﻨﺎﻕ ﺗﻌﻨﻮ ﻟﻪ‪ .‬ﻓﻤﻬﻤﺎ ﲤﺎﺩﻯ ﻫﺆﻻﺀ‬
‫ﺍﻟﻘﻮﻡ ﰲ ﻋﺪﺍﺋﻪ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺭﺍﺩ ﺇﺭﺳﺎﺀ ﳎﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻌﺎﱂ ﻷﻧﻪ ﻗﺮﺁﻥ ﺫﻭ ﳎﺪ‪.‬‬
‫ﻅ ﺃﻭ‬ ‫ﻅ‪ ،‬ﻓﻜﻠﻤﺔ ﳏﻔﻮﻅ ﳍﺎ ﻗﺮﺍﺀﺗﺎﻥ‪ :‬ﳏﻔﻮ ٍ‬ ‫ﺤﻔﹸﻮ ٍ‬
‫ﺡ ‪‬ﻣ ‪‬‬‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻓِﻲ ﹶﻟ ‪‬ﻮ ٍ‬
‫ﳏﻔﻮﻅﹲ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺟﻮﺩ ﰲ ﻟﻮﺡ ﳏﻔﻮﻅ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﻅ‪.‬‬
‫ﺍ‪‬ﻴﺪ ﰲ ﻟﻮﺡ ﻭﳏﻔﻮ ﹲ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻭﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻴﺴﺖ ﹶﻟﻮ‪‬ﺡ ﺑﻞ ﻫﻲ ﻟﹸﻮﺡ‪،‬‬
‫ﻭﻣﻌﻨﺎﻫﺎ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ‪) .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ‪ ،‬ﻭ‪‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‬
‫ﻟﻸﺯﻫﺮﻱ(‬
‫ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﺑﺎﻟﺒﺪﺍﻫﺔ‪ ،‬ﻓﻤﻦ ﺻﻌﺪ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻭﺭﺃﻯ ﺍﻟﻔﻀﺎﺀ ﻫﻨﺎﻟﻚ ﻭﲰﺎﻩ‬
‫‪‬ﺬﺍ ﺍﻻﺳﻢ ﺍﳋﺎﺹ؟‬
‫ﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ ﰲ "ﺍﻟﺼﺤﺎﺡ" ﺍﻟﻠﹸﻮﺡ ﻫﻮ ﺍﳍﻮﺍﺀ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ )ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪،‬‬
‫ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ(‪ ..‬ﺃﻱ ﺃﻥ ﻣﻌﲎ ﺍﻟﻠﻮﺡ‪ :‬ﺍﳉﻮ ﻭﺍﻟﻔﻀﺎﺀ‪ .‬ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﳌﻌﺎﺟﻢ‪،‬‬
‫ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﻝ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻭﺃﰊ ﺍﻟﻔﻀﻞ‪.‬‬
‫ﺡ ﻭﺍﺣﺪ ﻓﻴﻪ ﺍﻟﺬﻛﺮ ‪ -‬ﻳﻌﲏ ﺃﻥ ﻛﻞ‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﻟﻮﺡ ﺍﻟﺬﻛﺮ ﻟﻮ ‪‬‬
‫ﻣﺎ ﻧـﺰﻝ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣِﻦ ﺫﻛﺮ ﳌﻮﺟﻮ ‪‬ﺩ ﰲ ﺫﻟﻚ ﺍﻟﻠﻮﺡ ﺍﻟﻮﺍﺣﺪ‪ -‬ﻭﺇﻥ ﺫﻟﻚ ﺍﻟﻠﻮﺡ‬
‫ِﻣﻦ ﻧﻮﺭ‪ ،‬ﻭﺇﻧﻪ ﻣﺴﲑﺓ ﺛﻼﲦﺌﺔ ﺳﻨﺔ‪) .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ(‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ ﰲ ﻗﻮﻟﻪ ‪‬ﺑ ﹾﻞ‬
‫ﻅ ﰲ ﺟﺒﻬﺔ ﺇﺳﺮﺍﻓﻴﻞ‪) .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ(‬ ‫ﺤﻔﹸﻮ ٍ‬ ‫‪‬ﻫ ‪‬ﻮ ﹸﻗﺮ‪‬ﺀﺍ ﹲﻥ ‪‬ﻣﺠِﻴ ‪‬ﺪ  ﻓِﻰ ﹶﻟ ‪‬ﻮ ٍ‬
‫ﺡ ‪‬ﻣ ‪‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺴﻴﻮﻃﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺧﻠﻖ ﺍﷲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻛﻤﺴﲑﺓ ﻣﺌﺔ ﻋﺎﻡ‪،‬‬
‫ﺐ ﻋﻠﻤﻲ ﰲ ‪‬ﺧ ﹾﻠﻘﻲ‪ ،‬ﻓﺠﺮﻯ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ‬ ‫ﻓﻘﺎﻝ ﻟﻠﻘﻠﻢ‪ :‬ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ‪ :‬ﺍﻛ‪‬ﺘ ‪‬‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪) .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ(‬
‫ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ‪ :‬ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻋﻦ ﳝﲔ ﺍﻟﻌﺮﺵ‪) .‬ﺍﺑﻦ ﻛﺜﲑ(‬
‫ﺍﳊﻖ ﺃﻥ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﺇﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻧﺘﻘﻢ ‪‬ﺎ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺴﺬﺝ‪.‬‬
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‫ﻭﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻮﺡ ﻫﻮ ﺍﻟﺴﻄﺢ ﺍﻟﻌﺮﻳﺾ ﺍﳌﻜﺘﻮﺏ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺧﺸﺒ‪‬ﺎ ﻛﺎﻥ ﺃﻭ ﻋﻈﻤﺎ‪ ،‬ﻭﻫﻮ ﻣِﻦ ﻻﺡ ﻳﻠﻮﺡ‪ ..‬ﺃﻱ ﻇﻬ‪‬ﺮ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺻﻔﺤﺔ‬
‫ﺍﻟﻮﺭﻕ ﳝﻜﻦ ﻃﻴ‪‬ﻬﺎ‪ ،‬ﻟﻜﻦ ﺍﳌﻜﺘﻮﺏ ﻋﻠﻰ ﺍﳋﺸﺐ ﺃﻭ ﺍﻟﻌﻈﻢ ﻻ ﳝﻜﻦ ﻃﻴ‪‬ﻪ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﻳﺴﻤﻰ ﻟﻮﺣ‪‬ﺎ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ﻳﻄﻮﻯ ﻓﻴﻪ ﻣﻴﺰﺓ ﻭﻋﻴﺐ ﰲ ﻭﻗﺖ؛ ﺍﳌﻴﺰﺓ ﺃﻥ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﺳﻴﻘﺮﺅﻩ‪ ،‬ﻓﻴﺸﺎﻉ ﺑﲔ ﺍﻟﻨﺎﺱ ﺟﻴﺪﺍ‪ ،‬ﻭﺍﻟﻌﻴﺐ ﺃﻧﻪ ﻋﺮﺿ ﹲﺔ ﻟﻠﻤﺤﻮ ﺃﻭ ﺍﻟﺘﻼﻋﺐ‬
‫ﻟﻜﻮﻧﻪ ﻣﻔﺘﻮﺣ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﺯﺍﺩ ﺍﷲ ﻫﻨﺎ ﻛﻠﻤﺔ ﳏﻔﻮﻅ ﻋﻨﺪ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ‬
‫ﻅ‪ ..‬ﺃﻱ ﺃﻥ ﻣﻦ ﻣﺰﺍﻳﺎﻩ ﺃﻧﻪ ﺳﻴﺼﻞ ﺇﱃ ﺃﻳ ٍﺪ‬ ‫ﺤﻔﹸﻮ ٍ‬
‫ﺡ ‪‬ﻣ ‪‬‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗﺎﻝ ﺇﻧﻪ ﻓِﻲ ﹶﻟ ‪‬ﻮ ٍ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻭﻳﻨﺘﺸﺮ ﺍﻧﺘﺸﺎﺭﺍ ﻛﺒﲑﺍ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﻴﻈﻞ ﳏﻔﻮﻇﹰﺎ ﻣﻦ ﺗﻼﻋﺐ ﺍﻟﻨﺎﺱ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ‬
‫ﻳﺘﻤﻴﺰ ﲟﻴﺰﺓ ﺍﻟﻜﻼﻡ ﺍﳌﻜﺘﻮﺏ ﻋﻠﻰ ﺍﻟﻠﻮﺡ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺳﻴﻈﻞ ﳏﻔﻮﻇﺎ ﻣﻦ ﺍﻟﻌﻴﺐ‬
‫ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻠﻮﺡ‪.‬‬