‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫"ﻭ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺫﺭﻭﺍ ‪ ،‬ﻓﺎﳊﺎﻣﻼﺕ ﻭﻗﺮﺍ ‪ ،‬ﻓﺎﳉﺎﺭﻳﺎﺕ ﻳﺴﺮﺍ ‪ ،‬ﻓﺎﳌﻘﺴﻤﺎﺕ ﺃﻣﺮﺍ ‪ ،‬ﺇﳕﺎ ﺗﻮﻋﺪﻭﻥ ﻟﺼﺎﺩﻕ ‪،‬‬
‫ﻭﺇﻥ ﺍﻟﺪﻳﻦ ﻟﻮﻗﻊ"‬
‫ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ‪ :‬ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺗﻌﺎﰿ ﻗﻀﻴﺔ ﻛﱪﻯ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻮﺿﻊ ﺇﻧﻜﺎﺭ ﻟﺪﻯ ﺍﻟﻌﺮﺏ‬
‫ﺍﳌﺸﺮﻛﲔ ‪ ،‬ﻭﻫﻲ ﻗﻀﻴﺔ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﺴﺎﺏ ﻭ ﺟﺰﺍﺀ‪.‬‬
‫ﻭ ﺗﺴﺘﻬﻞ ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺑﺎﻟﻘﺴﻢ ﻟﺘﺆﻛﺪ ﺻﺪﻕ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻮﻋﺪ ﻭ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻭﻗﻮﻉ ﻣﺎ ﺃﺧﱪ ﺑﻪ‬
‫ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭ ﻳﺒﺪﺃ ﺍﻟﻘﺴﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫"ﻭ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺫﺭﻭﺍ"‪ :‬ﻭ ﻻ ﺧﻼﻑ ﺑﲔ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﺃﻥ "ﺍﻟﺬﺍﺭﻳﺎﺕ" ﻫﻲ ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ﺗﺬﺭﻭ ﻣﺎ ﺗﺼﺎﺩﻓﻪ ﰲ‬
‫ﻃﺮﻳﻘﻬﺎ ﻣﻦ ﻣﻄﺮ ﺃﻭ ﺗﺮﺍﺏ ﺃﻭ ﻫﺸﻴﻢ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫" ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎﺀ ﺃﻧﺰﻟﻨﺎﻩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺎﺧﺘﻠﻂ ﺑﻪ ﻧﺒﺎﺕ ﺍﻷﺭﺽ ﻓﺄﺻﺒﺢ ﻫﺸﻴﻤﺎ ﺗﺬﺭﻭﻩ‬
‫ﺍﻟﺮﻳﺎﺡ ﻭ ﻛﺎﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻘﺘﺪﺭﺍ"‬
‫ﰒ ﻳﻘﻮﻝ‪":‬ﻓﺎﳊﺎﻣﻼﺕ ﻭﻗﺮﺍ‪ .‬ﻓﺎﳉﺎﺭﻳﺎﺕ ﻳﺴﺮﺍ‪ .‬ﻓﺎﳌﻘﺴﻤﺎﺕ ﺃﻣﺮﺍ"‪:‬‬
‫ﻭ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺍﳊﺎﻣﻼﺕ ﻭﺍﳉﺎﺭﻳﺎﺕ ﻭﺍﳌﻘﺴﻤﺎﺕ‪ ،‬ﻫﻞ ﻫﻲ ﺍﻟﺮﻳﺎﺡ ﺃﻭ ﻏﲑﻫﺎ ؟‬
‫ﻓﺎﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﻫﻲ ﻏﲑ ﺍﻟﺮﻳﺎﺡ‪ ،‬ﻗﺎﻟﻮﺍ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ‪:‬‬
‫ﺑـ "ﺍﳊﺎﻣﻼﺕ" ‪ :‬ﺍﻟﺴﺤﺐ ﻷ‪‬ﺎ ﲢﻤﻞ ﺛﻘﻼ ﻣﻦ ﺍﳌﺎﺀ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑـ "ﺍﳉﺎﺭﻳﺎﺕ" ‪ :‬ﺍﻟﺴﻔﻦ ﺃﻭ ﺍﻟﻨﺠﻮﻡ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑـ ‪":‬ﺍﳌﻘﺴﻤﺎﺕ" ﺍﳌﻼﺋﻜﺔ ‪.‬‬
‫ﻭﺭﲟﺎ ﻗﺎﻟﻮﺍ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳔﺘﺎﺭﻩ ﰲ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺃﻥ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﺍﻟﺮﻳﺎﺡ " ﺑﻘﺮﻳﻨﺔ ﺍﻟﻌﻄﻒ ﺑﺎﻟﻔﺎﺀ " ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ ﻭﺃﻣﺜﺎﳍﺎ‪،‬‬
‫ﻭﻛﻤﺎ ﻫﻮ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﺈﺫﺍ ﻏﺎﻳﺮ ﺑﲔ ﺍﳌﻌﻄﻮﻓﺎﺕ ‪ ،‬ﺟﺎﺀ ﺑﺎﻟﻮﺍﻭ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ‬
‫ﻭ ﺃﻣﺜﺎﳍﺎ‪.‬‬
‫ﻭ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫"ﻓﺎﳊﺎﻣﻼﺕ ﻭﻗﺮﺍ "‪ :‬ﺃﻱ ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺴﺤﺐ ‪ ،‬ﻭﳑﺎ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫"ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺳﻞ ﺍﻟﺮﻳﺎﺡ ﺑﺸﺮﻯ ﺑﲔ ﻳﺪﻱ ﺭﲪﺘﻪ ﺣﱴ ﺇﺫﺍ ﺃﻗﻠﺖ ﺳﺤﺎﺑﺎ ﺛﻘﺎﻻ ﺳﻘﻨﺎﻩ ﻟﺒﻠﺪ ﻣﻴﺖ" ‪،‬‬
 ‫ﻓﺎﻵﻳﺔ ﺻﺮﳛﺔ ﰲ ﺃﻥ ﺍﻟﺮﻳﺎﺡ ﺗﻘﻞ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺜﻘﺎﻝ‪ ،‬ﺃﻱ ‪:‬ﲢﻤﻠﻪ‪.‬‬
‫"ﻓﺎﳉﺎﺭﻳﺎﺕ ﻳﺴﺮﺍ"ﻫﻲ ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ﲡﺮﻯ ﺟﺮﻳﺎ ﺳﻬﻼ ﻟﻴﻨﺎ ﻏﲑ ﻋﺎﺻﻒ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻷ‪‬ﺎ ﲢﻤﻞ‬
‫ﺍﻟﺴﺤﺎﺏ ﺍﻟﺜﻘﺎﻝ ‪ ،‬ﺣﻴﺚ ﻳﻨﺎﺳﺒﻪ ﺍﳉﺮﻱ ﺍﻟﺴﻬﻞ ﺍﻟﻠﲔ ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﺖ ﺍﻟﺮﻳﺎﺡ ﲟﺜﻞ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺻﻔﺔ‬
‫ﺍﻟﺮﻳﺢ ﺍﳌﺴﺨﺮﺓ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫" ﻓﺴﺨﺮﻧﺎ ﻟﻪ ﺍﻟﺮﻳﺢ ﲡﺮﻱ ﺑﺄﻣﺮﻩ ﺭﺧﺎﺀ ﺣﻴﺚ ﺃﺻﺎﺏ" ‪.‬‬
‫ﻛﻤﺎ ﻭﺻﻔﺖ ﺑﻀﺪ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫"ﻭ ﻟﺴﻠﻴﻤﺎﻥ ﺍﻟﺮﻳﺢ ﻋﺎﺻﻔﺔ ﲡﺮﻱ ﺑﺄﻣﺮﻩ ﺇﱃ ﺍﻷﺭﺽ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ" ‪.‬‬
‫"ﻓﺎﳌﻘﺴﻤﺎﺕ ﺃﻣﺮﺍ"‪:‬ﻫﻲ ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺴﺤﺎﺏ ﻭ ﺗﺴﻮﻗﻪ ﰒ ﺗﻔﺮﻗﻪ ﻭ ﲡﻌﻠﻪ ﻛﺴﻔﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﻧﺰﻝ ﻣﻨﻪ ﺍﳌﺎﺀ‬
‫ﻛﺎﻥ ﺣﻴﺎﺓ ﻭﺭﺧﺎﺀً ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺩﻣﺎﺭﺍﹰ ﻭ ﺇﻏﺮﺍﻗﺎﹰ ﻟﻶﺧﺮﻳﻦ ‪ .‬ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫"ﺍﷲ ﺍﻟﺬﻱ ﻳﺮﺳﻞ ﺍﻟﺮﻳﺎﺡ ﻓﺘﺜﲑ ﺳﺤﺎﺑﺎ ﻓﻴﺒﺴﻄﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻛﻴﻒ ﻳﺸﺎﺀ ﻭ ﳚﻌﻠﻪ ﻛﺴﻔﺎ ﻓﺘﺮﻯ ﺍﻟﻮﺩﻕ ﳜﺮﺝ ﻣﻦ‬
‫ﺧﻼﻟﻪ ﻓﺈﺫﺍ ﺃﺻﺎﺏ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺇﺫﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ" ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪:‬‬
‫" ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻳﻜﻢ ﺍﻟﱪﻕ ﺧﻮﻓﺎ ﻭﻃﻤﻌﺎ ﻭﻳﻨﺸﺊ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺜﻘﺎﻝ‪ .‬ﻭ ﻳﺴﺒﺢ ﺍﻟﺮﻋﺪ ﲝﻤﺪﻩ ﻭ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺧﻴﻔﻪ‬
‫ﻭﻳﺮﺳﻞ ﺍﻟﺼﻮﺍﻋﻖ ﻓﻴﺼﻴﺐ ‪‬ﺎ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻢ ﳚﺎﺩﻟﻮﻥ ﰲ ﺍﷲ ﻭ ﻫﻮ ﺷﺪﻳﺪ ﺍﶈﺎﻝ "‪.‬‬
‫ﺩﻻﻟﺔ ﺍﻟﻘﺴﻢ ﻭﻣﻌﻨﺎﻩ ‪:‬‬
‫ﻳﺒﲔ ﺍﷲ ‪‬ﺬﺍ ﺍﻟﻘﺴﻢ ﺃﻥ ﺃﻣﺮ ﺍﻟﺒﻌﺚ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﺎﺩﻝ ﻓﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻭﻳﺴﺘﺒﻌﺪﻭﻥ‬
‫ﻭﻗﻮﻋﻪ ‪ ,‬ﺃﻣﺮ ﻻ ﻏﺮﺍﺑﺔ ﰲ ﻭﻗﻮﻋﻪ ‪ ,‬ﻭﺃﻥ ﻣﺎ ﻭﻋﺪﻫﻢ ﺍﷲ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺃﻭ ﺍﻟﻌﺬﺍﺏ ﺃﻣﺮ ﳏﻘﻖ ‪ ,‬ﻭﻳﻜﻔﻴﻬﻢ ﺩﻟﻴﻼﹰ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺣﺮﻛﺔ ﺍﻟﺮﻳﺎﺡ ﺍﻟﺬﺍﺭﻳﺔ ﺍﻟﺸﺪﻳﺪﺓ ‪ ,‬ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳍﺸﻴﻢ ﻓﺘﺬﺭﻭﻩ ﺷﺮﻗﺎﹰ ﻭﻏﺮﺑﺎﹰ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ‪,‬‬
‫ﰒ ﻻ ﺗﻠﺒﺚ ﺃﻥ ﲢﻤﻞ ﺍﻟﺴﺤﺐ ﺍﻟﺜﻘﺎﻝ ﺍﳌﻠﻴﺌﺔ ﺑﺎﳌﺎﺀ ﻓﺘﺠﺮﻱ ‪‬ﺎ ﺟﺮﻳﺎﹰ ﺳﻬﻼﹰ ‪ ,‬ﻣﺸﺮﻗﺔ ﻭﻣﻐﺮﺑﺔ ‪ ,‬ﻣﻘﺴﻤﺔ ﻣﺎ‬
‫ﲢﻤﻠﻪ ﺑﲔ ﻋﺒﺎﺩ ﺍﷲ ‪ ,‬ﻓﺘﻜﻮﻥ ﺣﻴﺎﺓﹰ ﻭﳕﺎﺀً ‪ ,‬ﻟﺒﻌﻀﻬﻢ ‪ ,‬ﻭﺗﻜﻮﻥ ﻫﻼﻛﺎﹰ ﻭﻋﺬﺍﺑﺎﹰ ﻵﺧﺮﻳﻦ ‪.‬‬
‫ﺇﻥ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮ‪‬ﺎ ﺑﻨﺰﻭﻝ ﺍﳌﻄﺮ ﻋﻠﻴﻬﺎ ﺃﻣﺮ ﻣﺸﺎﻫﺪ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﺃﺣﺪ ‪ ,‬ﻭﻫﻮ ﺩﺍﺋﻢ ﺍﻟﺘﻜﺮﺍﺭ ‪ ,‬ﻭﻣﻦ ﰒ‬
‫ﻳﻠﻔﺖ ﺍﷲ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻨﺎﺱ ﺇﱃ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻗﺪ ﻳﻐﻔﻠﻮﻥ ﻋﻨﻬﺎ ﻟﻄﻮﻝ ﺍﻷﻟﻔﺔ ﻭﻛﺜﺮﺓ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻨﺒﻬﻬﻢ ﺇﱃ‬
‫ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﲟﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪:‬‬
‫" ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺳﻞ ﺍﻟﺮﻳﺎﺡ ﺑﺸﺮﻯ‪ ‬ﺑﲔ ﻳﺪﻱ ﺭﲪﺘﻪ ﺣﱴ ﺇﺫﺍ ﺃﻗﻠﺖ ﺳﺤﺎﺑﺎﹰ ﺛﻘﺎﻻﹰ ﺳﻘﻨﺎﻩ ﺇﱃ ﺑﻠﺪ‪ ‬ﻣﻴﺖ ﻓﺄﻧﺰﻟﻨﺎ ﺑﻪ‬
‫ﺍﳌﺎﺀ ﻓﺄﺧﺮﺟﻨﺎ ﺑﻪ ﻣﻦ ﻛﻞ ﺍﻟﺜﻤﺮﺍﺕ ﻛﺬﻟﻚ ﳔﺮﺝ ﺍﳌﻮﺗﻰ ﻟﻌﻠﻜﻢ ﺗﺬﻛﺮﻭﻥ" ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫" ﺍﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺍﻟﺮﻳﺎﺡ ﻓﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ ﻓﺴﻘﻨﺎﻩ ﺇﱃ ﺑﻠﺪ‪ ‬ﻣﻴﺖ ﻓﺄﺣﻴﻴﻨﺎ ﺑﻪ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮ‪‬ﺎ ﻛﺬﻟﻚ ﺍﻟﻨﺸﻮﺭ "‪.‬‬
 ‫ﻭﳚﻤﻊ ﺍﷲ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫" ﺍﷲ ﺍﻟﺬﻱ ﻳﺮﺳﻞ ﺍﻟﺮﻳﺎﺡ ﻓﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ ﻓﻴﺒﺴﻄﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻛﻴﻒ ﻳﺸﺎﺀ ﻭﳚﻌﻠﻪ ﻛﺴﻔﺎﹰ ﻓﺘﺮﻯ ﺍﻟﻮﺩﻕ ﳜﺮﺝ ﻣﻦ‬
‫ﺧﻼﻟﻪ ﻓﺈﺫﺍ ﺃﺻﺎﺏ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺇﺫﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ ‪ ,‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻨﺰﻝ ﻋﻠﻴﻬﻢ ﻣﻦ ﻗﺒﻠﻪ‬
‫ﳌﺒﻠﺴﲔ ﻓﺎﻧﻈﺮ ﺇﱃ ﺁﺛﺎﺭ ﺭﲪﺔ ﺍﷲ ﻛﻴﻒ ﳛﻴﻲ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮ‪‬ﺎ ﺇﻥ ﺫﻟﻚ ﶈﻴﻲ ﺍﳌﻮﺗﻰ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﻗﺪﻳﺮ ‪ ,‬ﻭﻟﺌﻦ ﺃﺭﺳﻠﻨﺎ ﺭﳛﺎﹰ ﻓﺮﺅﻩ ﻣﺼﻔﺮﹰﺍ ﻟﻈﻠﻮﺍ ﻣﻦ ﺑﻌﺪﻩ ﻳﻜﻔﺮﻭﻥ " ‪.‬‬
‫ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫"ﺃﱂ ﺗﺮﻯ ﺃﻥ ﺍﷲ ﻳﺰﺟﻲ ﺳﺤﺎﺑﺎﹰ ﰒ ﻳﺆﻟﻒ ﺑﻴﻨﻪ ﰒ ﳚﻌﻠﻪ ﺭﻛﺎﻣﺎ ﻓﺘﺮﻯ ﺍﻟﻮﺩﻕ ﳜﺮﺝ ﻣﻦ ﺧﻼﻟﻪ ﻭﻳﻨﺰﻝ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺟﺒﺎﻝ ﻓﻴﻬﺎ ﻣﻦ ﺑﺮﺩ ﻓﻴﺼﻴﺐ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﺼﺮﻓﻪ ﻋﻤﻦ ﻳﺸﺎﺀ ﻳﻜﺎﺩ ﺳﻨﺎ ﺑﺮﻗﻪ ﻳﺬﻫﺐ ﺑﺎﻷﺑﺼﺎﺭ "‬
‫ﻭﻫﻜﺬﺍ ﻳﻈﻬﺮ ﻟﻠﻨﺎﺱ ﺃﻥ ﻣﺎ ﺃﺧﱪﻫﻢ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺣﻖ ﻻﺭﻳﺐ ﻓﻴﻪ ‪:‬‬
‫" ﺇﻥ ﻣﺎ ﺗﻮﻋﺪﻭﻥ ﻟﺼﺎﺩﻕ " ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ ﻭﺍﻗﻌﺎﻥ ﻻ ﳏﺎﻟﺔ " ﻭﺇﻥ ﺍﻟﺪﻳﻦ ﻟﻮﺍﻗﻊ "‪.‬‬
‫ﻓﻼ ﳎﺎﻝ ﻟﻠﻤﻜﺎﺑﺮﺓ ﻭﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ ﺃﻥ ﺃﺳﻔﺮ ﺍﻟﺼﺒﺢ ﻭﺃﺿﺎﺀ ﺍﻟﻨﻬﺎﺭ ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫" ﻭﺍﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﳊﺒﻚ ﺇﻧﻜﻢ ﻟﻔﻲ ﻗﻮﻝ ﳐﺘﻠﻒ ‪ .‬ﻳﺆﻓﻚ ﻧﻪ ﻣﻦ ﺃﻓﻚ ‪ .‬ﻗﺘﻞ ﺍﳋﺮﺍﺻﻮﻥ ‪ .‬ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ‬
‫ﻏﻤﺮﺓ ﺳﺎﻫﻮﻥ ‪ .‬ﻳﺴﺌﻠﻮﻥ ﺃﻳﺎﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬ﻳﻮﻣﻬﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻳﻔﺘﻨﻮﻥ ‪ .‬ﺫﻭﻗﻮﺍ ﻓﺘﻨﺘﻜﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺘﻢ ﺑﻪ‬
‫ﺗﺴﺘﻌﺠﻠﻮﻥ "‬
‫ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﳌﻘﻄﻊ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﻗﻀﻴﻪ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ‪,‬‬
‫ﻭﺍﻟﱵ ﻳﺒﲔ ﺇﻣﻜﺎ‪‬ﺎ ﺑﺪﻻﻟﺔ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻖ ﺑﺎﻟﺮﻳﺎﺡ ﺍﻟﺬﺍﺭﻳﺔ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﻧﻌﻤﺔ ﺃﻭ ﻋﺬﺍﺏ ﰲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻳﺒﺪﺃ ﻫﺬﺍ ﺍﳌﻘﻄﻊ ﺑﺎﻟﻘﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﳊﺒﻚ ﻟﻴﺆﻛﺪ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﰲ ﻗﻮﻝ ﳐﺘﻠﻒ ﰲ ﺷﺄﻥ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺃ‪‬ﻢ‬
‫ﺻﺮﻓﻮﺍ ﻋﻦ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﺇﺫ ﺻﺮﻓﻮﺍ ﻋﻦ ﻓﻬﻢ ﺁﻳﺎ‪‬ﺎ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻣﻌﲎ "ﺍﳊﺒﻚ"‪ :‬ﺗﻜﺴﺮ ﺍﳌﺎﺀ ﻭﺍﻟﺮﻣﻞ ﻭﺍﻟﻐﻴﻢ ﺇﺫﺍ ﺿﺮﺑﺘﻪ ﺍﻟﺮﻳﺢ ﺍﻟﺴﺎﻛﻨﺔ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺷﻌﺮﻩ ﺣﺒﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﺘﻜﺴﺮﺍ ﺟﻌﻮﺩﺗﻪ ﻃﺮﺍﺋﻖ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ‪‬ﺎ ﰲ ﺍﻵﻳﺔ‪ :‬ﻃﺮﺍﺋﻖ ﺗﺒﺪﻭ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻐﻴﻢ‪ ,‬ﺗﺸﺒﻪ ﰲ ﺟﻌﻮﺩ‪‬ﺎ ﺗﻜﺴﺮ ﺍﳌﺎﺀ ﻭﺟﻌﻮﺩﺗﻪ ﻭﺍﻟﺬﻱ‬
‫ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺒﺤﺘﺮﻱ ﰲ ﻭﺻﻒ ﺑﺮﻛﺔ ﺍﳌﺘﻮﻛﻞ ‪:‬‬
‫ﻣﺜﻞ ﺍﳉﻮﺍﺷﻦ ﻣﺼﻘﻮﻻ ﺣﻮﺍﺷﻴﻬﺎ‬ ‫ﺇﺫﺍ ﻋﻠﺘﻬﺎ ﺍﻟﺼﺒﺎ ﺃﺑﺪﺕ ﳍﺎ ﺣﺒﻜﺎ‬
‫ﻭﺍﳊﺒﻚ ﺗﻜﺴﺮﺍﺕ ﻭﺟﻌﻮﺩﺍﺕ ﻣﻨﺘﻈﻤﺔ ﻏﲑ ﻣﺘﻔﺎﻭﺗﺔ ﻛﺄ‪‬ﺎ ﺻﻨﻌﺖ ﺑﻘﻴﺎﺱ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ ﰒ ﻳﻘﺴﻢ ﺍﷲ ﺑﺎﻟﺴﻤﺎﺀ‬
‫ﺫﺍﺕ ﺍﳊﺒﻚ ﺃﻱ ﺫﺍﺕ ﺍﻟﻄﺮﺍﺋﻖ ﺍﳌﻨﺘﻈﻤﺔ ﺍﻟﱵ ﺗﺒﺪﻭ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻐﻴﻮﻡ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﰲ ﻗﻮﻝ ﻣﺘﻔﺎﻭﺕ‬
‫ﻭﳐﺘﻠﻒ ﰲ ﺷﺄﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ‪ ,‬ﻭﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫" ﻋ‪‬ﻢ‪ ‬ﻳ‪‬ﺘ‪‬ﺴ‪‬ﺎ َﺀﻟﹸﻮﻥﹶ‪ ,‬ﻋ‪‬ﻦﹺ ﺍﻟﻨ‪‬ﺒ‪‬ﺄ ﺍﹾﻟﻌ‪‬ﻈ‪‬ﻴﻢﹺ‪ ,‬ﺍﻟﱠﺬ‪‬ﻱ ﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻣﺨ‪‬ﺘ‪‬ﻠﻔﹸﻮﻥﹶ( )ﺍﻟﻨﺒﺄ‪(3_1:‬‬
‫ﻭﻣﻌﲎ "ﻳﺆﻓﻚ ﻋﻨﻪ ﻣﻦ ﺃﻓﻚ"‪ :‬ﺃﻱ‪ :‬ﻳﺼﺮﻑ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻭﺍﳉﺰﺍﺀ ﻣﻦ ﺻﺮﻑ ﻋﻦ ﻓﻬﻢ ﺩﻻﺋﻠﻬﺎ‪.‬‬
‫ﻭﺃﺻﻞ "ﺍﻹﻓﻚ"‪ :‬ﺇﳕﺎ ﻳﻘﺎﻝ ﻟﻜﻞ ﻣﺼﺮﻭﻑ ﻋﻦ ﻭﺟﻬﻪ ﺍﻟﺬﻱ ﳛﻖ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﰒ ﺟﺮﻯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟﺼﺮﻑ ﻣﻦ ﺍﳋﲑ ﺇﱃ ﺍﻟﺸﺮ‪.‬‬
‫ﺩﻻﻟﻪ ﺍﻟﻘﺴﻢ‪:‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺒﺪﻭ ﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﻗﻀﻴﻪ ﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻭﺍﳉﺰﺍﺀ ﰲ ﻏﺎﻳﺔ ﺍﻟﻐﺮﺍﺑﺔ‪ ,‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺑﲔ ﺍﻟﻘﺴﻢ‬
‫ﺑﺎﻟﺬﺍﺭﻳﺎﺕ ﺇﻣﻜﺎﻥ ﻭﻗﻮﻋﻪ ﺑﻘﻴﺎﺱ ﺍﻟﻐﺎﺋﺐ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ‪ ,‬ﻓﻜﺎﻥ ﻣﻘﺘﻀﻰ ﺫﻟﻚ ﺃﻥ ﻳﺆﻣﻦ ﺍﳌﻨﻜﺮﻭﻥ‪ ,‬ﻭﻟﻜﻦ ﺃﱏ‬
‫ﳍﻢ ﺫﻟﻚ‪ ,‬ﺑﻌﺪ ﺃﻥ ﺻﺮﻓﻮﺍ ﻋﻨﻪ ﻧﺘﻴﺠﺔ ﺍﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﻓﻬﻢ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻪ‪ ,‬ﻓﻜﺎﻧﻮﺍ ﰲ ﺷﺄﻥ ﺍﻟﺒﻌﺚ‬
‫ﻭﺍﳉﺰﺍﺀ ﰲ ﺃﻣﺮ ﳐﺘﻠﻒ ﻣﻐﺎﻳﺮ ﻟﺘﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺍﻧﺘﻈﺎﻡ ﺍﻟﻜﻮﻥ ﻭﻋﺪﻡ ﻭﺟﻮﺩ‬
‫ﺍﻟﺘﻔﺎﻭﺕ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ‪:‬‬
‫" ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻯ ﻓ‪‬ﻲ ﺧ‪‬ﻠﹾﻖﹺ ﺍﻟ ‪‬ﺮﺣ‪‬ﻤ‪‬ﻦﹺ ﻣ‪‬ﻦ‪ ‬ﺗﻔﹶﺎﻭ‪‬ﺕ‪)"‬ﺍﳌﻠﻚ‪. (3:‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﳐﺘﻠﻒ ﲡﺎﻩ ﻫﺬﻩ ﺍﳊﻘﻴﻘﻪ‪.‬‬
‫" ﻗﺘﻞ ﺍﳋﺮﺍﺻﻮﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﻏﻤﺮﺓ ﺳﺎﻫﻮﻥ ﻳﺴﺄﻟﻮﻥ ﺃﻳﺎﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻳﻔﺘﻨﻮﻥ‪ ،‬ﺫﻭﻗﻮﺍ‬
‫ﻓﺘﻨﺘﻜﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺘﻢ ﺑﻪ ﺗﺴﺘﻌﺠﻠﻮﻥ"‬
‫ﺍﳋﺮﺹ‪ :‬ﺣﺰﺭ ﺍﻟﺜﻤﺮﺓ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺧﺮ‪‬ﺹ‪ ‬ﺍﻟﻨﺨﻞ ﻭﺍﻟﻜﺮﻡ‪ :‬ﲬﱠﻦ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﻤﺮ ‪.‬‬
‫ﺧﺮﺹ ﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﻗﺎﻝ ﻣﺎﱂ ﻳﻌﻠﻢ ‪ .‬ﺃﻱ ﺍﻟﻘﺎﺋﻠﻮﻥ ﰲ ﺃﻣﺮ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻗﻮﺍﻻﹰ ﳐﺘﻠﻔﺔ ﲟﺤﺾ ﺍﻟﻈﻦ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ ‪:‬‬
‫" ﺑﻞ ﺍﺩﺭﺍﻙ ﻋﻠﻤﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ﺑﻞ ﻫﻢ ﰲ ﺷﻚ ﻣﻨﻬﺎ" ‪.‬‬
‫ﻭﻛﻤﺎ ﺫﻛﺮ ﻗﻮﳍﻢ ﰲ ﺍﻟﻘﻴﺎﻣﺔ " ﺇﻥ ﻧﻈﻦ ﺇﻻ ﻇﻨﺎﹰ ﻭﻣﻨﺎ ﳓﻦ ﲟﺴﺘﻴﻘﻨﲔ" ‪.‬‬
‫"ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﻏﻤﺮﺓ ﺳﺎﻫﻮﻥ " ‪.‬‬
‫ﰲ ﻏﻤﺮﺓ ‪ :‬ﺍﻟﻐﻤﺮﺓ ‪ :‬ﻣﻌﻈﻢ ﺍﳌﺎﺀ ﺍﻟﺴﺎﺗﺮﺓ ﳌﻘﺮﻫﺎ ‪ ،‬ﻭﺟﻌﻞ ﻣﺜﻼ ﻟﻠﺠﻬﺎﻟﺔ ﺍﻟﱵ ﺗﻐﻤﺮ ﺻﺎﺣﺒﻬﺎ ‪ .‬ﰒ ﺃﺿﺎﻑ ﺇﱃ‬
‫ﺫﻟﻚ ﺃ‪‬ﻢ " ﺳﺎﻫﻮﻥ ‪ :‬ﺃﻱ ﰲ ﻏﻔﻠﺔ ﺷﺪﻳﺪﺓ ‪ .‬ﻳﺴﺄﻟﻮﻥ ﺃﻳﺎﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪ :‬ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺘﻀﻤﻦ ﺍﻹﻧﻜﺎﺭ‬
‫ﻭﺍﻻﺳﺘﻌﺠﺎﻝ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻣﻦ ﻏﺎﻳﺔ ﺍﻟﻌﺼﻴﺎﻥ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ‪:‬‬
‫" ﺑﻞ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻔﺠﺮ ﺃﻣﺎﻣﻪ ‪ ،‬ﻳﺴﺄﻝ ﺃﻳﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ"؟ ‪.‬‬
 ‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﳉﻮﺍﺏ ﲝﺴﺐ ﺍﻟﺴﺆﺍﻝ ‪:‬‬
‫" ﻳﻮﻡ ﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻳﻔﺘﻨﻮﻥ " ‪:‬‬
‫ﺃﻱ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻳﻘﻊ ﻳﻮﻣﻬﻢ ﻳﻔﺘﻨﻮﻥ ‪ .‬ﻭﺍﻟﻴﻮﻡ ﲟﻌﲎ ﺍﻟﻮﻗﺖ ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﻳﻔﺘﻨﻮﻥ ‪ ،‬ﺃﻱ ‪ :‬ﳛﺮﻗﻮﻥ ‪.‬‬
‫"ﺫﻭﻗﻮﺍ ﻓﺘﻨﺘﻜﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺘﻢ ﺑﻪ ﺗﺴﺘﻌﺠﻠﻮﻥ ‪ :‬ﺃﻱ ﻣﺎ ﻓﺘﻨﻜﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺷﻬﻮﺍ‪‬ﺎ ﻓﻬﻲ ﺍﻵﻥ ﻇﻬﺮﺕ‬
‫ﻋﻠﻴﻜﻢ ﲝﻘﻴﻘﺘﻬﺎ ‪ ،‬ﻭﻛﻨﺘﻢ ﻫﻨﺎﻙ ﰲ ﻏﻤﺮﺓ ﺍﻟﻐﻔﻠﺔ ﻓﻠﻢ ﲢﺴﻮﺍ ‪‬ﺎ ‪ ،‬ﻓﺎﻵﻥ ﻓﺬﻭﻗﻮﻫﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺑﻌﺪ ﺃﻥ ﺑﲔ ﻟﻨﺎ ﺍﺧﺘﻼﻑ ﺍﳌﺸﺮﻛﲔ ﰲ ﺷﺄﻥ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﻧﺘﻴﺠﺔ ﺍﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﻓﻬﻢ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﺪﺍﻟﺔ‬
‫ﻋﻠﻴﻪ ﻳﺒﲔ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻥ ﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻣﺒﻌﺜﻪ ﺍﳋﺮﺹ ﻭﺍﻟﺘﺨﻤﲔ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﺩﻟﻴﻞ ﺃﻭ‬
‫ﻳﻘﲔ‪ ،‬ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﺍﳌﺨﺮﺹ ﰲ ﻏﻤﺮﺓ ﲤﻨﻌﻪ ﻣﻦ ﺭﺅﻳﺔ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻣﻠﺔ ﻷﻧﻪ ﰲ ﻣﻮﻗﻒ ﻻ ﻳﺴﺎﻋﺪﻩ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺃﺩﺭﻛﻨﺎ ﻣﻘﺪﺍﺭ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﺳﻴﻘﻊ ﻓﻴﻪ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﺘﺨﻤﲔ ‪ ،‬ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﺫﻟﻚ ﺃﻳﻀﺎﹰ ﺣﺎﻟﺔ‬
‫ﺍﳌﺨﻤﻦ ﺍﳋﺎﺻﺔ ﻭﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﻏﻔﻠﺔ ﻭﺳﻬﻮ ‪ ،‬ﻭﻋﺪﻡ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺮﻛﻴﺰ ‪ ،‬ﺍﺗﻀﺢ ﻟﻨﺎ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺨﻤﻦ ﻻ‬
‫ﳝﻜﻦ ﺃﺑﺪﺍﹰ ﺃﻥ ﻳﻘﺎﺭﺏ ﺍﳊﻘﻴﻘﺔ ﻓﻀﻼﹰ ﻋﻦ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻣﺜﻞ ﻫﺆﻻﺀ ﺍﳌﺨﻤﻨﲔ ﺍﻟﺴﺎﺩﺭﻳﻦ ﰲ ﻏﻴﻬﻢ ﻭﻏﻔﻠﺘﻬﻢ‬
‫"ﻳﺴـﺄﻟﻮﻥ ﺃﻳﺎﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﻭﺫﻟﻚ ﺍﺳﺘﺒﻌﺎﺩﺍ ﻟﻮﻗﻮﻋﻪ ﻭﺇﻧﻜﺎﺭﺍ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺫﻟﻚ ﻓﻤﺜﻞ ﻫﺆﻻﺀ ﻻ ﻳﻔﻴﺪ ﻣﻌﻬﻢ‬
‫ﺇﻻ ﺻﺪﻣﺔ ﻋﻨﻴﻔﺔ ﺗﻮﻗﻈﻬﻢ ﻣﻦ ﻏﻔﻠﺘﻬﻢ ﻭﺗﻌﻴﺪ ﺇﻟﻴﻬﻢ ﺇﺣﺴﺎﺳﻬﻢ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻓﻜﻮﺍ ﻋﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺘﺪﺑﺮ‬
‫ﺍﻟﻮﺍﻋﻲ ﻟﻠﺪﻻﺋﻞ ﻭﺍﻵﻳﺎﺕ‪ ،‬ﻭﺟﺮﻭﺍ ﻭﺭﺍﺀ ﲣﺮﺻﺎ‪‬ﻢ ﻭﻇﻨﻮ‪‬ﻢ ﺍﻟﱵ ﺍﻧﺪﻓﻌﻮﺍ ﺇﻟﻴﻬﺎ ﻣﻦ ﻭﺍﻗﻊ ﺃﻭﻫﺎﻣﻬﻢ ﺍﶈﻴﻄﺔ ‪‬ﻢ‪،‬‬
‫ﻭﻧﺘﻴﺠﺔ ﻟﻐﻔﻠﺘﻬﻢ ﻭﺳﻬﻮﻫﻢ ﻭﻗﻠﺔ ﺍﻧﺘﺒﺎﻫﻬﻢ‪ ،‬ﻓﺮﺍﺣﻮﺍ ﻳﺴﺘﻌﺠﻠﻮﻥ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﺳﺘﻬﺰﺍﺀً ﲟﻦ ﻳﺆﻣﻦ ﺑﻪ‬
‫ﻭﺍﺳﺘﺒﻌﺎﺩﺍﹰ ﻟﻮﻗﻮﻋﻪ‪ ،‬ﻏﲑ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺄﰐ ﰲ ﻭﻗﺖ ﳏﺪﺩ ﻳﻮﻡ ﳛﺮﻗﻮﻥ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﻭﻳﻘﺎﻝ ﳍﻢ‬
‫ﺣﻴﻨﺬﺍﻙ ‪:‬‬
‫"ﺫﻭﻗﻮﺍ ﻓﺘﻨﺘﻜﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺘﻢ ﺑﻪ ﺗﺴﺘﻌﺠﻠﻮﻥ"‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫"ﺇﹺﻥﱠ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻘ‪‬ﲔ‪ ‬ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺎﺕ‪ ‬ﻭ ‪‬ﻋﻴ‪‬ﻮﻥ‪ {15}‬ﺁ ‪‬ﺧﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻫﻢ‪ ‬ﺭ‪‬ﺑ‪ ‬ﻬﻢ‪ ‬ﺇﹺﻧ‪ ‬ﻬﻢ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻗﹶﺒ‪‬ﻞﹶ ﺫﹶ‪‬ﻟﻚ‪‬‬
‫ﺴﺘ‪ ‬ﻐﻔ‪‬ﺮ‪‬ﻭﻥﹶ}‪ {18‬ﻭ‪‬ﻓ‪‬ﻲ ﹶﺃﻣ‪‬ﻮ‪‬ﺍﻟ‪ ‬ﹺﻬﻢ‪‬‬ ‫ﺴﻨﹺﲔ‪ {16}‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻗﻠ‪‬ﻴﻼﹰ ‪‬ﻣﻦ‪ ‬ﺍﻟ ﱠﻠﻴ‪‬ﻞﹺ ﻣ‪‬ﺎ ﻳ‪‬ﻬ‪ ‬‬
‫ﺠﻌ‪‬ﻮﻥﹶ}‪ {17‬ﻭ‪‬ﺑﹺﺎﻟﹾﺄﹶ ‪‬ﺳﺤ‪‬ﺎﺭﹺ ‪‬ﻫﻢ‪ ‬ﻳ‪ ‬‬ ‫‪‬ﻣﺤ‪ِ ‬‬
‫‪‬ﺣﻖ‪ ‬ﻟﱢﻠﺴ‪‬ﺎﺋ‪ ‬ﹺﻞ ﻭ‪‬ﺍﻟﹾ ‪‬ﻤﺤ‪‬ﺮ‪‬ﻭﻡﹺ}‪"{19‬‬
‫ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﳚﻤﻊ ﻛﺜﲑﺍﹰ ﺑﲔ ﺫﻛﺮ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺳﻴﺎﻕ ﻭﺍﺣﺪ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﺘﻀﺢ‬
‫ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﻣﻮﺍﻗﻒ ﺍﻟﻔﺮﻳﻘﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﻟﺘﺘﻢ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻣﺼﲑ ﺃﺻﺤﺎﺏ ﺍﳉﻨﺔ ﻭﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺇﻏﺮﺍﺀً ﻭﺩﺍﻓﻌﺎﹰ ﻟﻺﳝﺎﻥ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﲢﺬﻳﺮﺍﹰ ﻭﲣﻮﻳﻔﹰﺎ ﻣﻦ ﺍﻟﻜﻔﺮ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪.‬‬
‫ﻭﺇﺫ ﻗﺪ ﺑﲔ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻮﻗﻒ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﺍﻟﺒﻌﺚ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺇﻧﻜﺎﺭﻫﻢ ﻟﺬﻟﻚ ﻭﺍﺳﺘﺒﻌﺎﺩ ﻭﻗﻮﻋﻪ‬
‫ﻭﺑﲔ ﺟﺰﺍﺀﻫﻢ ﻭﻋﺬﺍ‪‬ﻢ ﰲ ﺟﻬﻨﻢ ﺑﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻮﻗﻒ ﺍﳌﺆﻣﻨﲔ ﻭﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻣﻦ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﺕ ﻭ‪‬ﻋ‪‬ﻴ‪‬ﻮﻥ‪"‬‬
‫"ﺇﹺ ﱠﻥ ﺍﹾﻟﻤ‪‬ﺘﻘ‪‬ﲔ‪ ‬ﻓ‪‬ﻲ ﺟ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻭﺣﻖ ﳍﻢ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﻘﻲ ﻫﻮ ﺍﳌﺘﺴﺘﺮ ﺍﳌﺘﺤﺎﺷﻲ ﻟﻔﻌﻞ ﺍﻟﻘﺒﻴﺢ ﻓﺤﻖ ﻟﻪ ﺃﻥ ﳚﺎﺯﻯ ﲟﺜﻞ ﻣﺎ ﻳﻔﻌﻞ‪ ،‬ﻓﻬﺎ ﻫﻮ‬
‫ﻳﺘﻠﻘﻰ ﺟﺰﺍﺀ ﺗﺴﺘﺮﻩ ﻭﲢﺎﺷﻴﻪ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﲪﺎﻳﺔ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﺑﻞ ﺇﻧﻪ ﰲ ﺑﺴﺎﺗﲔ ﻣﺴﺘﻮﺭﺓ‬
‫ﺑﺎﻷﺷﺠﺎﺭ‪ ،‬ﺗﺘﺨﻠﻠﻬﺎ ﺍﻟﻌﻴﻮﻥ ﻭﺍﻷ‪‬ﺎﺭ‪ ،‬ﻳﺘﻠﻘﻰ ﻧﻌﻢ ﺍﷲ ﺍﳌﺘﺘﺎﻟﻴﺔ ﺍﻟﱵ ﻻ ﺗﻨﻔﺬ ﻭﻻ ﺗﺒﻴﺪ‪ ،‬ﻭﻳﺘﻘﻠﺐ ﰲ ﺃﻋﻄﺎﻑ ﺍﻟﻨﻌﻴﻢ‬
‫ﺍﳋﺎﻟﺪ ﺍﻟﺬﻱ ﻻ ﻳﻔﲎ ﻭﻻ ﻳﺒﻠﻰ‪ ،‬ﻭﻻ ﻏﺮﺍﺑﺔ ﰲ ﻫﺬﺍ ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﻳﺘﻠﻘﺎﻩ ﻭﺍﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻪ‪ ،‬ﺇﻧﻪ ﺟﺰﺍﺀ‬
‫ﻋﻠﻰ ﺇﺣﺴﺎﻧﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪:‬‬
‫" ﺇﹺﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻗﹶﺒ‪ ‬ﹶﻞ ﹶﺫﻟ‪‬ﻚ‪ ‬ﻣﺤ‪‬ﺴِﻨﹺﲔ‪"‬‬
‫ﻭﻣﻦ ﺇﺣﺴﺎﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇ‪‬ﻢ " ﻛﹶﺎﻧ‪‬ﻮﺍ ﻗﹶﻠ‪‬ﻴﻼﹰ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﻞﹺ ﻣ‪‬ﺎ ﻳ‪ ‬ﻬﺠ‪‬ﻌ‪‬ﻮﻥﹶ" ﻟﻘﺪ ﻛﺎﻥ ﳝﻀﻲ ﻣﻌﻈﻢ ﻟﻴﻠﻪ ﺳﺎﻫﺮﺍﹰ ﰲ ﻃﺎﻋﺔ‬
‫ﺭﺑﻪ ﻣﺘﻬﺠﺪﺍﹰ ﺩﺍﻋﻴﺎﹰ ﻭﻣﺴﺘﻐﻔﺮﹰﺍ ﺑﺎﻷﺳﺤﺎﺭ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﳚﻔﻮ ﻓﺮﺍﺷﻪ ﻭﻣﻀﺠﻌﻪ ﻃﻤﻌﺎﹰ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ‪:‬‬
‫" ﺗﺘﺠﺎﰱ ﺟﻨﻮ‪‬ﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺪﻋﻮﻥ ﺭ‪‬ﻢ ﺧﻮﻓﺎﹰ ﻭﻃﻤﻌﺎﹰ " ﻓﺤﻖ ﳍﺬﻩ ﺍﻟﻌﻴﻮﻥ ﺍﻟﺴﺎﻫﺮﺓ ﺍﻟﺒﺎﻛﻴﺔ ﰲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﺗﺘﻤﺘﻊ ﺑﺮﺅﻳﺔ ﻋﻴﻮﻥ ﺍﳌﺎﺀ ﺍﻟﻔﻮﺍﺭ ﲢﻴﻂ ‪‬ﺎ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻻ ﻏﺮﺍﺑﺔ ﰲ ﺫﻟﻚ ﻓﺈﻥ ﺍﳉﺰﺍﺀ‬
‫ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﻣﻦ ﺇﺣﺴﺎﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ " ﻭ‪‬ﻓ‪‬ﻲ ﹶﺃﻣ‪‬ﻮ‪‬ﺍﻟ‪‬ﻬﹺ ‪‬ﻢ ﺣ‪ ‬ﻖ ﻟﱢﻠﺴ‪‬ﺎﺋ‪ ‬ﹺﻞ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺮ‪‬ﻭﻡﹺ"‪:‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﺇﺣﺴﺎﻧﻪ ﰲ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﷲ ﻓﻘﻂ ﻭﺇﳕﺎ ﻫﻮ ﳏﺴﻦ ﺃﻳﻀﺎﹰ ﰲ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﳋﻠﻖ‪ ،‬ﻓﻬﻮ ﻳﻘﻮﻡ ﺑﻮﺍﺟﺐ‬
‫ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺴﺎﺋﻞ ﻭﺍﶈﺮﻭﻡ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ ‪:‬‬
‫" ﺗﺘﺠﺎﰱ ﺟﻨﻮ‪‬ﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺪﻋﻮﻥ ﺭ‪‬ﻢ ﺧﻮﻓﺎﹰ ﻭﻃﻤﻌﺎﹰ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ"‬
‫ﻓﺤﻖ ﳍﺬﺍ ﺍﳌﺘﻘﻲ ﺍﻟﺬﻱ ﱂ ﻳﻨﺴﻰ ﺣﻖ ﺍﻟﺴﺎﺋﻞ ﻭﺍﶈﺮﻭﻡ ﺃﻥ ﻳﻜﻮﻥ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﰲ ﻋﻄﺎﺀ ﺇﳍﻲ ﺩﺍﺋﻢ ﻻ ﻳﻨﻘﻄﻊ‪.‬‬
‫" ﺁﺧﺬﻳﻦ ﻣﺎ ﺁﺗﺎﻫﻢ ﺭ‪‬ﻢ " ﻭﺫﻟﻚ ﺟﺰﺍﺀ ﺇﺣﺴﺎ‪‬ﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﺫﻟﻚ ﳏﺴﻨﲔ ‪.‬‬
‫"ﻭﰲ ﺍﻵﺭﺽ ﺁﻳﺎﺕ ﻟﻠﻤﻮﻗﻨﲔ ) ‪ ( 20‬ﻭﰲ ﺃﻧﻔﺴﻜﻢ ﺃﻓﻼ ﺗﺒﺼﺮﻭﻥ)‪ (21‬ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﺭﺯﻗﻜﻢ ﻭﻣﺎ‬
‫ﺗﻮﻋﺪﻭﻥ)‪ (22‬ﻓﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺍﻧﻪ‪ ,‬ﳊﻖ ﻣﺜﻞ ﻣﺎ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ)‪(23‬‬
 ‫ﻗﻮﻟﻪ‪" :‬ﻭﰲ ﺍﻷﺭﺽ ﺁﻳﺎﺕ ﻟﻠﻤﻮﻗﻨﲔ" ‪:‬‬
‫ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻓﻬﻢ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ‪ ,‬ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻥ ﰲ ﺗﺼﺮﻳﻒ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﺴﺤﺎﺏ ﻵﻳﺎﺕ ﻋﻠﻰ ﺍﳌﻌﺎﺩ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﺍﻷﺭﺽ ﻭ ﰲ ﺃﻧﻔﺴﻜﻢ‪.‬‬
‫ﻗﻮﻟﻪ‪ " :‬ﻟﻠﻤﻮﻗﻨﲔ"‪:‬‬
‫ﻷﻥ ﺍﻵﻳﻪ ﺗﻀﺎﻑ ﳌﻦ ﻳﻨﺘﻔﻊ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺃﺳﻔﺮ ﺍﻟﺼﺒﺢ ﻟﺬﻱ ﻋﻴﻨﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻘﻄﻊ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﻣﺒﺜﻮﺛﺔ ﰲ ﺁﻓﺎﻕ ﺍﻷﺭﺽ ﳌﻦ ﻛﺎﻥ ﻳﻄﻠﺐ‬
‫ﺍﻟﻴﻘﲔ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ‪ .‬ﺑﻞ ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬
‫ﺃﻗﺮﺏ ﻣﻦ ﺫﺍﻟﻚ ﳌﻦ ﺃﺭﺍﺩ‪ ،‬ﺇ‪‬ﺎ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺑﲔ ﺟﻨﺒﻴﻪ‪ ،‬ﻓﻠﻮ ﺗﺄﻣﻞ ‪‬ﺎ ﻭﺗﻔﻜﺮ ﻟﺮﺃﻯ ﺫﻟﻚ ﺭﺃﻱ‬
‫ﺍﻟﻌﲔ‪ ،‬ﻛﺬﺍﻟﻚ ﻓﺼﻞ ﺍﻟﻘﺮﺍﻥ ﻛﺜﲑﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻷﻧﻔﺲ ﰲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ‪.‬‬
‫ﻛﻤﺎ ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺍﻷﺭﺽ ﻭﺍﻷﻧﻔﺲ‪ ،‬ﻛﺬﻟﻚ ﻫﻲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺴﺤﺎﺏ ﺍﳊﺎﻣﻞ ﻟﺮﺯﻕ ﺍﻟﻌﺒﺎﺩ ﲝﻤﻠﻪ‬
‫ﻟﻠﻤﻄﺮ ﻭﺍﻟﻐﻴﺚ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻠﺨﺼﺐ ﻭﺍﻟﺮﺯﻕ ﻭﺭﻏﺪ ﺍﻟﻌﻴﺶ‪،‬ﻛﻤﺎ ﺃﻧﻪ ﳛﻤﻞ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺃﻭﻋﺪ ﺍﷲ‬
‫ﺑﻪ ﺍﳌﻜﺬﺑﲔ ﰲ ﺃﺣﻴﺎﻥ ﺃﺧﺮﻯ‪.‬‬
‫ﰒ ﻳﺆﻛﺪ ﺍﷲ ﺣﻘﻴﻘﺔ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﻟﻘﺴﻢ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ‪:‬‬
‫" ﻓﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺇﻧﻪ ﳊﻖ ﻣﺜﻞ ﻣﺎ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ"‪ .‬ﺃﻱ‪ :‬ﺇﻥ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻣﻦ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﺃﻣﺮ ﺣﻖ ﻻ ﺷﺒﻬﺔ ﰲ ﻭﻗﻮﻋﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻜﻢ ﻻ ﺗﺸﻜﻮﻥ ﰲ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ‪ .‬ﻭﻋﻤﻠﻴﺔ ﺍﻟﻨﻄﻖ ﻋﻨﺪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﺍﻟﺸﻚ ﺃﺑﺪﺍ ﻷ‪‬ﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻈﻬﻮﺭ‪.‬‬
‫ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪:‬ﻭﻳﻨﺘﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺗﺄﻛﻴﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﺣﻘﻴﻘﺔ ﺍﻟﺒﻴﺖ ﻭﺍﳉﺰﺍﺀ ‪ -‬ﺑﺒﻌﺾ‬
‫ﺁﻳﺎﺕ ﺍﻷﺭﺽ ﻭﻣﺎ ﺟﺮﻯ ﻓﻴﻬﺎ ﻟﻸﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻴﺬﻛﺮ ﻟﻨﺎ ﺣﺪﻳﺚ ﺿﻴﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻜﺮﻣﲔ ﺍﻟﺬﻳﻦ‬
‫ﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ ﺑﻴﺘﻪ ﻣ‪‬ﺴ‪‬ﻠﱢﻤﲔ ﻓﲑﺩ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻟﻜﻨﻪ ﻳﻨﻜﺮ ﰲ ﻧﻔﺴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻋﺮﻓﻬﻢ ﻗﺒﻞ ﺫﻟﻚ ﳑﺎ ﺟﻌﻠﻪ‬
‫ﳝﻴﻞ ﺇﱃ ﺃﻫﻠﻪ ﻣﺴﺮﻋﺎﹰ ﻟﻴﻘﺪﻡ ﳍﻢ ﻋﺠﻼﹰ ﲰﻴﻨﺎﹰ ﻳﻘﺮﺑﻪ ﺇﻟﻴﻬﻢ ﻟﻴﺄﻛﻠﻮﻩ ‪ ،‬ﰒ ﻻ ﻳﻠﺒﺚ ﺃﻥ ﻳﺸﻌﺮ ﺑﺎﳋﻮﻑ ﻣﻨﻬﻢ ﻟﻌﺪﻡ‬
‫ﺗﻨﺎﻭﳍﻢ ﺍﻟﻄﻌﺎﻡ ﻛﻤﺎ ﻫﻲ ﻋﺎﺩﺓ ﺍﻷﻋﺪﺍﺀ ﻭﻟﻜﻦ ﺍﳌﻼﺋﻜﺔ ﻳﻄﻤﺌﻨﻮﻧﻪ ﻗﺎﺋﻠﲔ‪ :‬ﻻ ﲣﻒ ‪ ،‬ﺑﻞ ﺇ‪‬ﻢ ﻳﺒﺸﺮﻭﻧﻪ ﺑﻐﻼﻡ‬
‫ﻳﻮﻟﺪ ﻟﻪ ‪ -‬ﻫﻮ ﺇﺳﺤﺎﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻭﻳﺼﻔﻮﻧﻪ ﺑﺄﻧﻪ ﻋﻠﻴﻢ‪ ،‬ﻭﻣﺎ ﺃﻥ ﺗﺴﻤﻊ ﺯﻭﺟﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﻩ ﺍﻟﺒﺸﺮﻯ ﺣﱴ‬
‫ﺗﻘﺒﻞ ﻋﻠﻴﻬﻢ ﰲ ﺗﻘﺒﺾ ﻭﺍﺳﺘﻨﻜﺎﺭ ﺿﺎﺭﺑﺔ ﺟﺒﻬﺘﻬﺎ ﺑﻴﺪﻫﺎ ﺗﻌﺠﺒﺎﹰ ‪ -‬ﻛﻤﺎ ﻫﻲ ﻋﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ‪ -‬ﻭﺫﻟﻚ ﻷ‪‬ﺎ ﱂ‬
‫ﺗﻜﻦ ﺗﻠﺪ ﰲ ﺣﺎﻝ ﺷﺒﺎ‪‬ﺎ ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﻘﻴﻤﺎﹰ ﻓﻜﻴﻒ ﺗﻠﺪ ﺍﻵﻥ ﺑﻌﺪ ﺃﻥ ﲨﻌﺖ ﺇﱃ ﺍﻟﻌﻘﻢ ﻛﱪ ﺍﻟﺴﻦ؟! ﻭﻟﻜﻦ‬
‫ﺍﳌﻼﺋﻜﺔ ﺍﳌﻜﺮﻣﲔ ﻳﺒﻴﻨﻮﻥ ﳍﺎ ﺃﻥ ﻣﺎ ﺟﺎﺀﻭﺍ ﺑﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ ﻫﻮ ﻣﺎ ﺃﺧﱪﻫﻢ ﺍﷲ ﺑﻪ ‪ ،‬ﻭﺃﻥ ﷲ ﺣﻜﻤﺔ ﻓﻴﻤﺎ‬
‫ﻳﻔﻌﻞ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﻫﻮ " ﺇﻧﻪ ﻫﻮ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ " ‪.‬‬
‫ﻭﺗﺪﻝ ﻫﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻜﺮﻣﻮﻥ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ‪ ،‬ﺃﻣﺎ ﺩﻻﻟﺘﻬﺎ‬
‫ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻓﻸﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺟﻌﻞ ﺍﻟﻌﺠﻮﺯ ﺍﻟﻌﻘﻴﻢ ‪ -‬ﺯﻭﺟﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،-‬ﺗﻠﺪ ﻭﺗﺄﰐ‬
‫ﺑﻐﻼﻡ ﻋﻠﻴﻢ – ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﻘﻤﻬﺎ ﻭﻛﱪﻫﺎ ﰲ ﺍﻟﺴﻦ ﻭ ﻛﱪ ﺯﻭﺟﻬﺎ ‪ -‬ﻓﺈﻧﻪ ﻟﻘﺎﺩﺭ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ‬
‫ﻭﳎﺎﺯﺍ‪‬ﻢ ﻛﻤﺎ ﺃﺣﻴﺎ ﻏﻼﻣﺎﹰ ﻣﻦ ﺯﻭﺝﹴ ﻋﺠﻮﺯ ﻋﻘﻴﻢ ﻭﺃﺏ ﺷﻴﺦ ﻛﺒﲑ‪ ،‬ﻭﺃﻣﺎ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﻓﻸﻥ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻷﻣﺮ ﺍﻟﻌﺠﻴﺐ ﺍﳋﺎﺭﻕ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻹﺑﺮﺍﻫﻴﻢ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﺟﺰﺍﺀ ﳌﺎ ﻗﺪ‪‬ﻡ ﻣﻦ ﻃﺎﻋﺔ ﻣﻮﻻﻩ‪ ،‬ﻭﳌﺎ ﺃﻇﻬﺮ‬
‫ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻔﺎﱐ ﻭﺍﳉﺪ ﻭﺍﻹﺧﻼﺹ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﺄﺗﻮﺍ ﺑﺎﻟﺒﺸﺎﺭﺓ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﺍﳊﺴﻦ ﰲ ﺍﻵﺧﺮﺓ ﻓﻘﻂ ﻭﺇﳕﺎ ﺟﺎﺅﻭﺍ ﺃﻳﻀﺎﹰ‬
‫ﺑﺎﻟﻌﺬﺍﺏ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﺠﺮﻣﲔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻗﻮﻡ ﻟﻮﻁ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻫﻮ ﺍﻵﺧﺮ ﻋﻠﻰ‬
‫ﺍﳉﺰﺍﺀ ﺍﻟﺴﻴﺊ ﻟﻠﻤﻜﺬﺑﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪﻩ ﺟﻮﺍ‪‬ﻢ ﻹﺑﺮﺍﻫﻴﻢ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﺣﲔ ﺳﺄﳍﻢ ﻋﻦ‬
‫ﺍﻷﻣﺮ ﺍﻟﻜﺒﲑ ﺍﳋﻄﲑ ﺍﻟﺬﻱ ﺟﺎﺀﻭﺍ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﺸﲑ ﺇﻟﻴﻪ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻭﺍﻟﱵ ﺳﻨﻔﺴﺮﻫﺎ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ " :‬ﻗﺎﻝ ﻓﻤﺎ ﺧﻄﺒﻜﻢ ﺃﻳﻬﺎ ﺍﳌﺮﺳﻠﻮﻥ)‪ ( 31‬ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﻗﻮﻡ ﳎﺮﻣﲔ)‪ ( 32‬ﻟﻨﺮﺳﻞ ﻋﻠﻴﻬﻢ‬
‫ﺣﺠﺎﺭﺓ ﻣﻦ ﻃﲔ )‪ ( 33‬ﻣﺴﻮﻣﺔ ﻋﻨﺪ ﺭﺑﻚ ﻟﻠﻤﺴﺮﻓﲔ )‪ ( 34‬ﻓﺄﺧﺮﺟﻨﺎ ﻣﻦ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ)‪( 35‬‬
‫ﻓﻤﺎ ﻭﺟﺪﻧﺎ ﻓﻴﻬﺎ ﻏﲑ ﺑﻴﺖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ)‪ ( 36‬ﻭﺗﺮﻛﻨﺎ ﻓﻴﻬﺎ ﺀﺍﻳﺔ ﻟﻠﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ)‪"( 37‬‬

‫ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ‪:‬‬

‫ﻓﻤﺎ ﺧﻄﺒﻜﻢ ﺃﻳﻬﺎ ﺍﳌﺮﺳﻠﻮﻥ ؟ ‪ :‬ﻣﺎ ﺷﺄﻧﻜﻢ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻜﻢ ﺍﷲ ﺑﻪ ﺃﻳﻬﺎ ﺍﳌﻼﺋﻜﺔ ؟‬
‫ﻗﻮﻡ ﳎﺮﻣﲔ ‪ :‬ﻗﻮﻡ ) ﻟﻮﻁ ( ﺍﻟﺬﻳﻦ ﺃﺟﺮﻣﻮﺍ ﺑﻜﻔﺮﻫﻢ ﺑﺎﷲ ﻭﲡﺎﻭﺯﻫﻢ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﳍﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫ﻟﻨﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺣﺠﺎﺭﺓ ‪ :‬ﻟﻨﺮﲨﻬﻢ ‪ ،‬ﻭﳕﻄﺮﻫﻢ ﲝﺠﺎﺭﺓ ‪.‬‬
‫ﻣﺴﻮﻣﺔ ﻋﻨﺪ ﺭﺑﻚ ﻟﻠﻤﺴﺮﻓﲔ ‪ :‬ﺟﻌﻞ ﺍﷲ ﳍﺬﻩ ﺍﳊﺠﺎﺭﺓ ﻋﻼﻣﺎﺕ ﺧﺎﺻﺔ ‪ ،‬ﲤﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﻌﻘﻮﺑﺎﺕ ‪ ،‬ﻭﺃﻋﺪﻫﺎ ﳌﻦ ﲡﺎﻭﺯ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻟﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪ :‬ﺍﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻠﻮﻁ _ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ_ ﻭﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﺪﻋﻮﺗﻪ ‪.‬‬
‫ﻏﲑ ﺑﻴﺖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ :‬ﻏﲑ ﺃﻫﻞ ﺑﻴﺖ ‪ ،‬ﻭﻫﻢ )ﻟﻮﻁ(_ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ_ﻭﺍﺑﻨﺘﺎﻩ ‪.‬‬
‫ﻭﺗﺮﻛﻨﺎ ﻓﻴﻬﺎ ﺁﻳﺔ ﻟﻠﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ‪ :‬ﻭﺗﺮﻛﻨﺎ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻭﻣﺎ ﻓﻌﻠﻨﺎ ﺑﺄﻫﻠﻬﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻋﻈﺔ ﻭﻋﱪﺓ‬
‫ﳌﻦ ﳜﺎﻑ ﻋﺬﺍﺏ ﺍﳌﺆﱂ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪.‬‬
 ‫ﻗﻮﻡ ) ﻟﻮﻁ ( ﳝﻄﺮﻫﻢ ﺍﷲ ﺑﺎﳊﺠﺎﺭﺓ ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﺍﻃﻤﺄﻥ ﺇﺑﺮﺍﻫﻴﻢ _ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ _ ﺇﱃ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻜﺮﻣﲔ ‪ ،‬ﺍﻟﺬﻳﻦ ﺑﺸﺮﻭﻩ ﺑﻐﻼﻡ ﻳﻮﻟﺪ ﻟﻪ ‪،‬ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﻬﻤﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺟﺎﺀﻭﺍ ﻣﻦ ﺃﺟﻠﻬﺎ‪ ،‬ﻷﻧﻪ ﻳﻌﺮﻑ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻻ ﻳﺮﺳﻠﻬﻢ ﺍﷲ ﻋﺎﺩﺓ ﺇﻻ ﻷﻣﺮ‬
‫ﻋﻈﻴﻢ‪ ،‬ﺃﻭ ﺷﺄﻥ ﺧﻄﲑ‪ .‬ﻓﻮﺟﻪ ﻛﻼﻣﻪ ﺇﱃ ﺍﳌﻼﺋﻜﺔ ﺳﺎﺋﻼ ﺇﻳﺎﻫﻢ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻮﺍ ﻣﻦ ﺃﺟﻠﻪ‪.‬‬
‫ﻓﺄﺧﱪﻩ ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﺍﷲ ﺃﺭﺳﻠﻬﻢ ﳌﻌﺎﻗﺒﺔ ﻗﻮﻡ ﳎﺮﻣﲔ‪ ،‬ﻫﻢ ﻗﻮﻡ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻷ‪‬ﻢ ﺃﺟﺮﻣﻮﺍ ﺑﺎﺭﺗﻜﺎﺏ‬
‫ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﳍﻢ ﻭﺃﺳﺮﻓﻮﺍ ﰲ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﺣ‪‬ﺮ‪‬ﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﺳﺘﺤﻘﻮﺍ ﻏﻀﺐ ﺍﷲ‬
‫ﻭﻋﻘﺎﺑﻪ‪ .‬ﻓﺄﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺭﳛﺎ ﺫﺍﺭﻳﺔ ﺍﺷﺘﺪﺕ ﻓﺎﻧﻘﻠﺒﺖ ﺣﺎﺻﺒﺎ‪ ،‬ﲢﻤﻞ ﺍﳊﺠﺎﺭﺓ ﻭﺍﳊﺼﻰ‪ ،‬ﻭﲤﻄﺮﻫﺎ ﻋﻠﻴﻬﻢ‪ .‬ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‪:‬‬
‫"ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺣﺎﺻﺒﺎ ﺇﻻ ﺁﻝ ﻟﻮﻁ ﳒﻴﻨﻬﻢ ﺑﺴﺤﺮ"‪.‬‬
‫ﺑﻞ ﻟﻘﺪ ﺑﻠﻎ ﻣﻦ ﺷﺪﺓ ﻫﺬﻩ ﺍﻟﺮﻳﺎﺡ ﺃﻥ ﻗﻠﺒﺖ ﻣﺴﺎﻛﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ‪:‬‬
‫"ﻓﻠﻤﺎ ﺟﺎﺀ ﺃﻣﺮﻧﺎ ﺟﻌﻠﻨﺎ ﻋﺎﻟﻴﻬﺎ ﺳﺎﻓﻠﻬﺎ ﻭﺃﻣﻄﺮﻧﺎ ﻋﻠﻴﻬﺎ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ ﻣﻨﻀﻮﺩ "‪.‬‬
‫ﻓﺄﺻﺒﺤﺖ ﺑﻴﻮ‪‬ﻢ ﻭﻋﺮﻭﺷﻬﻢ ﺍﳌﻬﺪﻣﺔ ﻣﻐﻄﺎﺓ ﺑﺎﳊﺼﻰ ﻭﺍﻟﺮﻣﺎﻝ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪:‬‬
‫" ﻭﺍﳌﺆﺗﻔﻜﺔ ﺃﻫﻮﻯ ﻓﻐﺸﺎﻫﺎ ﻣﺎ ﻏﺸﻰ "‬
‫ﳒﺎﺓ ﻟﻮﻁ ﻭﺍﺑﻨﺘﻴﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪:‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﺍﻟﻌﺪﺍﻟﺔ ﺍﻹﳍﻴﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻘﺎﺏ ﺧﺎﺻﺎﹶ ﺑﺎ‪‬ﺮﻣﲔ ﻭﺍﻟﻌﺼﺎﺓ ﺍﳌﻨﺤﺮﻓﲔ ﻓﻘﺪ ﻃﻠﺐ ﺇﱃ‬
‫ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﻣﻦ ﻛﺎﻥ ﻣﺆﻣﻨﺎﹰ ﻣﻄﻴﻌﺎﹰ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﱴ ﻻ ﻳﺼﺎﺏ ﺑﺄﺫﻯ ﻣﻦ ﻋﻘﻮﺑﺔ‬
‫ﺍ‪‬ﺮﻣﲔ ﻓﻘﺎﻡ ﺍﳌﻼﺋﻜﺔ ﺑﻮﺍﺟﺒﻬﻢ ﺧﲑ ﻗﻴﺎﻡ ﻭﺃﺧﺮﺟﻮﺍ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻈﺎﳌﺔ ﺍﻟﱵ ﺍﺳﺘﺤﻘﺖ ﻋﻘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻓﻮﺟﺪﻭﺍ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﲔ ﱂ ﻳﻜﻮﻧﻮﺍ ﺇﻻ ﺃﻫﻞ ﺑﻴﺖ ﻭﺍﺣﺪ ﻫﻮ ﺑﻴﺖ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺨﺮﺝ ﻣﻌﻬﻢ‬
‫ﻫﻮ ﻭﺍﺑﻨﺘﺎﻩ ﻭﳒﺎﻫﻢ ﺍﷲ ﻣﻦ ﻋﻘﺎﺏ ﺍﻟﻘﻮﻡ ﺍ‪‬ﺮﻣﲔ ﺍﳌﺴﺮﻓﲔ ‪.‬‬
‫ﻭﺃﻧﺰﻝ ﺑﻌﺪ ﺫﻟﻚ ﺑﺄﺳﻪ ﻭﻋﻘﻮﺑﺘﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍ‪‬ﺮﻣﲔ ﻓﺄﻫﻠﻜﻬﻢ ﻭﺩﻣﺮ ﻗﺮﻳﺘﻬﻢ ﻭﺟﻌﻞ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻋﱪﺓ ﻭﻋﻈﺔ‬
‫ﳌﻦ ﳜﺎﻑ ﻋﺬﺍﺏ ﺍﷲ ﻭﻳﻈﻦ ﺃﻧﻪ ﺳﻴﻘﻒ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﲔ ﻳﺪﻳﻪ ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺑﺎ‪‬ﺮﻣﲔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻦ ﻳﺘﺮﻙ ﺍ‪‬ﺮﻣﲔ‬
‫ﰲ ﺍﻵﺧﺮﺓ ﺑﻐﲑ ﻋﻘﺎﺏ ‪ ،‬ﻷﻥ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻹﳍﻴﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﺄﺧﺬ ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻘﻪ ﻭﺃﻥ ﻳﻨﺎﻝ ﻧﺼﻴﺒﻪ ﺣﺴﺐ ﻋﻤﻠﻪ‬
‫ﺇﻥ ﺧﲑﺍﹰ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﺍﹰ ﻓﺸﺮ ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ " :‬و‪ َُ ِ‬إ‪‬ذْ أ‪‬رْ‪َ َ‬هُ إ‪ْَْِ ‬نَ ‪ُ ِ‬ن‪َ ِِ ُ ِ ََ {38}ِ ‬و‪‬لَ ‪ ٌِَ‬أ‪‬وْ‬
‫‪ُ‬نٌ}‪ْ َ {39‬مَ‪‬هُ وَ‪َ ُُ‬دهُ ‪ْ ََ‬مَ‪ ِ ْُ‬ا‪ َ‬وَ‪ {40}ٌِُ َُ‬وَ‪َ ِ‬دٍ إ‪‬ذْ أ‪‬رْ‪ ُْ َ َ َ‬ا‪َ‬‬
‫‪ْ َ‬‬
‫‪َ {42}ِ ُْ َ‬و‪ُَ ِ‬دَ إ‪‬ذْ ‪ُَ َ ْُ َِ‬ا ‪َ‬‬
‫ا ‪ََ َ {41}َِَ‬رُ ‪ْَ ِ‬ءٍ أ‪ ِْَ ْَ‬إ‪َ ‬‬
‫‪ْََ  {43}ِ‬ا ‪ ْَ‬أ‪َ ْ‬ر‪ ُُْََ ْ‬ا‪ ِ‬وَ‪ُَ ْُ‬ونَ}‪ َ {44‬ا ْ‪ُَ‬ا ‪َ َِ ِ‬و‪ َ‬مُ‪‬ا‬
‫‪َ {45}َِَُ‬و‪ َ ْ‬مُ‪ ‬ح ‪ ُ ْ ‬إ‪‬م‪ ْُ‬مُ‪‬ا ‪" {46}َِِ ْ‬‬

‫ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ‪:‬‬

‫ﻭﰲ ﻣﻮﺳﻰ ﺇﺫ ﺃﺭﺳﻠﻨﺎﻩ ﺇﱃ ﻓﺮﻋﻮﻥ ‪ :‬ﺃﻱ ﻛﺬﻟﻚ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﻓﺮﻋﻮﻥ ﺁﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻧﺘﻘﺎﻡ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﺍ‪‬ﺮﻣﲔ ﻭﻧﺼﺮﺗﻪ ﻟﻠﻤﻤﺆﻣﻨﲔ ‪.‬‬
‫ﺑﺴﻠﻄﺎﻥ ﻣﺒﲔ‪ :‬ﺑﺂﻳﺎﺕ ﻭﺍﺿﺤﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭ ﻣﺎ ﺳﻴﻜﻮﻥ ﳍﺎ ﻣﻦ ﺍﻟﻐﻠﺒﺔ ﻭ ﺍﻟﻈﻔﺮ ‪ -‬ﻛﺎﻟﻌﺼﺎ ﻭ‬
‫ﺍﻟﻴﺪ‪. -‬‬
‫ﻓﺘﻮﱃ ﺑﺮﻛﻨﻪ ‪ :‬ﺃﻋﺮﺽ ﻋﻦ ﺍﻹﳝﺎﻥ ﺇﻧﻜﺎﺭﺍﹰ ﻭﺍﺳﺘﻜﺒﺎﺭﺍﹰ ﻣﻐﺘﺮﺍﹰ ﺑﻘﻮﺗﻪ ﻭ ﺳﻠﻄﺎﻧﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺳﺎﺣﺮ ﺃﻭ ﳎﻨﻮﻥ ‪ :‬ﺃﻱ ﻗﺎﻝ ﻓﺮﻋﻮﻥ ﳌﻮﺳﻰ‪:‬ﻻ ﳜﻠﻮ ﺃﻣﺮﻙ ﻓﻴﻤﺎ ﺟﺌﺘﲏ ﺑﻪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺳﺎﺣﺮﺍﹰ ﺃﻭ ﳎﻨﻮﻧﺎﹰ‪.‬‬
‫ﻓﺄﺧﺬﻧﺎﻩ ﻭ ﺟﻨﻮﺩﻩ ﻓﻨﺒﺬﻧﺎﻫﻢ ﰲ ﺃﻟﻴﻢ ‪ :‬ﻋﺎﻗﺒﻨﺎﻩ ﻭﺟﻨﻮﺩﻩ ﻓﺄﻏﺮﻗﻨﺎﻫﻢ ﰲ ﺍﻟﺒﺤﺮ‪.‬‬
‫ﻭ ﻫﻢ ﻣﻠﻴﻢ‪ :‬ﺟﺎﺀ ﲟﺎ ﻳﻼﻡ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﻋﺪﻡ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻈﻬﺮ ﺧﺴﺮﺍﻧﻪ‪ ،‬ﻭﺻﺎﺭ ﲝﻴﺚ ﻳﻠﻮﻣﻪ ﻛﻞ ﻣﻦ ﻋﻠﻢ‬
‫ﺑﻔﻌﻠﻪ‪.‬‬
‫ﻭ ﰲ ﻋﺎﺩ ﺇﺫ ﺃﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺮﻳﺢ ﺍﻟﻌﻘﻴﻢ ‪ :‬ﺃﻱ ﻛﺬﻟﻚ ﰲ ﻗﺼﺔ ﻋﺎﺩ ﻗﻮﻡ )ﻫﻮﺩ(‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺁﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ‬
‫ﺍﻧﺘﻘﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍ‪‬ﺮﻣﲔ‪ ،‬ﺣﻴﺚ ﺃﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺭﳛﺎ ﺑﺎﺭﺩﺓ ﻣﻬﻠﻜﺔ‪ ،‬ﻻ ﲢﻤﻞ ﻣﻄﺮﺍ‪ ،‬ﻭ ﻻ ﺗﻠﻘﺢ ﺷﺠﺮﺍﹰ‪.‬‬
‫ﻣﺎ ﺗﺬﺭ ﻣﻦ ﺷﻲﺀ ﺃﺗﺖ ﻋﻠﻴﻪ ﺇﻻ ﺟﻌﻠﻪ ﻛﺎﻟﺮﻣﻴﻢ ‪ :‬ﻣﺎ ﺗﺘﺮﻙ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﻣﻦ ﺷﻲﺀ ﺗﺼﻴﺒﻪ ﺇﻻ ﺟﻌﻠﺘﻪ ﻛﻔﺘﺎﺕ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﺒﺎﱄ‪ ،‬ﺃﻭ ﺣﻄﺎﻡ ﺍﻟﻨﺒﺎﺕ ﺍﻟﻴﺎﺑﺲ‪.‬‬
‫ﻭﰲ ﲦﻮﺩ ﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﲤﺘﻌﻮﺍ ﺣﱴ ﺣﲔ‪ :‬ﻭﻛﺬﻟﻚ ﰲ ﻗﺼﺔ ﲦﻮﺩ ﻗﻮﻡ )ﺻﺎﱀ(‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻋﱪﺓ ﻭﻋﻈﺔ‪،‬‬
‫ﺣﻴﺚ ﺃﻣﻬﻠﻬﻢ ﺍﷲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻗﺒﻞ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻓﻌﺘﻮﺍ ﻋﻦ ﺃﻣﺮ ﺭ‪‬ﻢ ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﺼﺎﻋﻘﺔ ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ ‪ :‬ﻓﻌﺼﻮﺍ ﻭﺍﺳﺘﻜﱪﻭﺍ ﺑﻌﻘﺮﻫﻢ ﻟﻠﻨﺎﻗﺔ ﻓﺄﻫﻠﻜﻬﻢ ﺍﷲ‬
‫ﺑﺼﺎﻋﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺟﻬﺎﺭﺍ ‪‬ﺎﺭﺍ‪.‬‬
‫ﻭﻗﻮﻡ ﻧﻮﺡ ﻣﻦ ﻗﺒﻞ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻗﻮﻣﺎ ﻓﺎﺳﻘﲔ‪ :‬ﺃﻱ ﻛﻤﺎ ﺃﺧﺬﻧﺎ ﻫﺬﻩ ﺍﻷﻣﻢ ﺑﺎﻟﻌﺬﺍﺏ‪ ،‬ﻛﺬﻟﻚ ﺃﺧﺬﻧﺎ ﻗﻮﻡ‬
‫)ﻧﻮﺡ( ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻣﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺧﺎﺭﺟﲔ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻣﻜﺬﺑﲔ ﻟﻨﺒﻴﻬﻢ‪.‬‬
‫ﻋﺮﻓﻨﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺃﻥ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺍﻷﺭﺽ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭ ﺍﳉﺰﺍﺀ ﻗﺼﺔ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻜﺮﻣﲔ ﻣﻊ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭ ﻗﺼﺘﻬﻢ ﰲ ﺇﻫﻼﻙ ﻗﻮﻡ )ﻟﻮﻁ(ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﰲ ﺍﻟﻨﺺ ﺗﺘﺎﺑﻊ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭ ﻣﺎ ﻧﺰﻝ‬
‫ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﳌﻜﺬﺑﲔ ﻟﻠﺮﺳﻞ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺪﻝ ﻛﻠﻬﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺇﻧﺰﺍﻝ ﺍﻟﻌﺬﺍﺏ‬
‫ﺑﺎﳌﻜﺬﺑﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺎﺩﺭ ﺃﻳﻀﺎ ﻋﻠﻰ ﺑﻌﺚ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ ﳎﺎﺯﺍ‪‬ﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﻓﺮﻋﻮﻥ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﻓﺮﻋﻮﻥ‪ -‬ﺣﺎﻛﻢ ﻣﺼﺮ‪ -‬ﰲ ﺯﻣﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻛﺎﻥ ﺣﺎﻛﻤﺎ ﻇﺎﳌﺎ‪ ،‬ﻣﻌﺘﺪﺍ ﺑﻘﻮﺗﻪ‬
‫ﻭﺳﻠﻄﺎﻧﻪ ‪ ،‬ﻭﺟﻨﺪﻩ ﻭﺃﺗﺒﺎﻋﻪ ‪ ،‬ﻣﺘﻌﺎﻟﻴﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺴﺘﻀﻌﻔﺎ ﻟﺒﲏ ﺍﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﻴﺸﻮﻥ ﰲ ﻛﻨﻔﻪ‪،‬‬
‫ﻭﲢﺖ ﺳﻠﻄﺎﻧﻪ‪ .‬ﻓﻠﻤﺎ ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ )ﻣﻮﺳﻰ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺟﻌﻠﻪ ﻧﺒﻴﺎ‪ ،‬ﻃﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﻓﺮﻋﻮﻥ ‪،‬‬
‫ﻭﺃﻥ ﻳﺪﻋﻮﻩ ﻟﻺﺳﻼﻡ ‪ ،‬ﻭﺃﻳﺪﻩ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺼﺪﻕ ﻧﺒﻮﺗﻪ‪ ،‬ﻭﺻﺤﺔ ﺭﺳﺎﻟﺘﻪ‪.‬‬
‫ﻓﻠﻤﺎ ﺫﻫﺐ ﻣﻮﺳﻰ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺇﱃ ﻓﺮﻋﻮﻥ ‪ ،‬ﻭﺃﺧﱪﻩ ﺃﻧﻪ ﻣﺮﺳﻞ ﺇﻟﻴﻪ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺃﻗﺎﻡ ﻟﻪ ﺍﻷﺩﻟﺔ‬
‫ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﲟﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻣﻦ ﺍﻵﻳﺎﺕ ‪ ،‬ﻛﺎﻟﻌﺼﺎ ﺍﻟﱵ ﺗﻨﻘﻠﺐ ﺇﱃ ﺣﻴﺔ‪ ،‬ﻭﺍﻟﻴﺪ ﺍﻟﺒﻴﻀﺎﺀ ﻣﻦ ﻏﲑ ﺳﻮﺀ – ﱂ‬
‫ﻳﺴﺘﺠﺐ ﻓﺮﻋﻮﻥ ﻟﺪﻋﻮﺓ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺃﻋﺮﺽ ﻋﻨﻬﺎ ﻣﻨﻜﺮﺍ ﳍﺎ ﻭﻣﺴﺘﻜﱪﺍ ﺃﻥ ﻳﺆﻣﻦ ‪‬ﺎ ‪ ،‬ﻭﺍﻏﺘﺮ ﺑﻘﻮﺗﻪ ﻭﺟﱪﻭﺗﻪ‪،‬‬
‫ﻭﺟﻨﺪﻩ ﻭﺳﻠﻄﺎﻧﻪ ‪ ،‬ﻭﺍ‪‬ﻢ ﻣﻮﺳﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪-‬ﺑﺄﻧﻪ ﺳﺎﺣﺮﺃﻭﳎﻨﻮﻥ‪ ،‬ﻭﺃﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺄﰐ ﲟﺜﻞ ﻣﺎ ﺟﺎﺀ‬
‫ﺑﻪ)ﻣﻮﺳﻰ(ﻣﻦ ﺍﻟﺴﺤﺮ ‪ ،‬ﻓﺠﻤﻊ ﺍﻟﺴﺤﺮﺓ ﻣﻊ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺄﻟﻘﻰ ﺍﻟﺴﺤﺮﺓ ﻣﺎ ﻣﻌﻬﻢ ﻣﻦ ﺍﳊﺒﺎﻝ ‪،‬‬
‫ﻓﺒﺪﺕ ﻟﻠﻨﺎﺱ ﻛﺄ‪‬ﺎ ﺗﺘﺤﺮﻙ ﻭﲤﺸﻲ ﻣﻦ ﺗﺄﺛﲑﻫﺎ ﺍﻟﺴﺤﺮﻱ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻭﻫﻨﺎ ﺃﻟﻘﻰ )ﻣﻮﺳﻰ( ﻋﺼﺎﻩ ﻓﺈﺫﺍ ﻫﻲ‬
‫ﺗﺒﺘﻠﻊ ﺗﻠﻚ ﺍﳊﺒﺎﻝ ‪ ،‬ﻭﻻ ﺗﺒﻘﻲ ﳍﺎ ﺃﺛﺮﺍ‪ .‬ﻓﻌﺮﻑ ﺍﻟﺴﺤﺮﺓ ﺣﻴﻨﺌﺬ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻮﺳﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻟﻴﺲ‬
‫ﺳﺤﺮﺍ ‪ ،‬ﻭﺁﻣﻨﻮﺍ ﲟﻮﺳﻰ ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺇﻫﻼﻙ )ﻓﺮﻋﻮﻥ( ﻭﺟﻨﻮﺩﻩ ﻏﺮﻗﺎ‪:‬‬
‫ﻏﻀﺐ )ﻓﺮﻋﻮﻥ( ﻹﳝﺎﻥ ﺍﻟﺴﺤﺮﺓ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻀﻲ ﻋﻠﻰ ﻣﻮﺳﻰ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ‬
‫ﺇﱃ ﻣﻮﺳﻰ ﺑﻘﻮﻟﻪ ‪:‬‬
‫" ﻓﺄﺳﺮ ﺑﻌﺒﺎﺩﻱ ﻟﻴﻼ ﺇﻧ‪‬ﻜﻢ ﻣﺘﺒﻌﻮﻥ"‪.‬‬
‫ﻭﺧﺮﺝ ﻓﺮﻋﻮﻥ ﻭﺭﺍﺀﻫﻢ ﻳﺮﻳﺪ ﺍﻟﻠﺤﺎﻕ ‪‬ﻢ ‪ ،‬ﻭﻣﺎ ﺃﻥ ﻭﺻﻞ ﻣﻮﺳﻰ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺇﱃ ﺍﻟﺒﺤﺮ ‪ ،‬ﺣﱴ ﺿﺮﺑﻪ‬
‫ﺑﻌﺼﺎﻩ ‪ ،‬ﻓﺎﻧﻔﻠﻖ ﺍﻟﺒﺤﺮ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﺮ ﻓﻴﻪ ﻣﻮﺳﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
‫ﻭﳌﺎ ﻭﺻﻞ ﻓﺮﻋﻮﻥ ﺇﱃ ﺍﻟﺒﺤﺮ ‪ ،‬ﻭﻭﺟﺪ ﺃﻣﺎﻣﻪ ﻃﺮﻳﻘﺎﺳﻠﻜﻪ)ﻣﻮﺳﻰ( ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻣﺸﻰ ﻓﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻫﻮ‬
‫ﻭﺟﻨﻮﺩﻩ ﰲ ﺍﻟﺒﺤﺮ ﺍﻧﻄﺒﻖ ﻋﻠﻴﻬﻢ ‪ ،‬ﻓﻐﺮﻕ ﻫﻮ ﻭﺟﻨﻮﺩﻩ ‪ ،‬ﻭﺃﺻﺒﺤﻮﺍ ﻣﻨﺒﻮﺫﻳﻦ ﻓﻴﻪ ﻣﺒﻌﺪﻳﻦ ‪ ،‬ﺟﺰﺍﺀ ﻛﻔﺮﻫﻢ‬
‫ﻭﺟﺤﻮﺩﻫﻢ ﻭﺗﻜﺬﻳﺒﻬﻢ ﺑﺂﻳﺎﺕ ﺍﷲ‪.‬‬
‫ﺇﻥ ﺍﷲ ﺍﻟﺬﻱ ﺃﳒﻰ )ﻣﻮﺳﻰ(‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺑﻄﺶ ﻓﺮﻋﻮﻥ ‪ ،‬ﺑﺴﺒﺐ ﺇﳝﺎ‪‬ﻢ‬
‫ﻭﺻﱪﻫﻢ ﻫﻮ ﺍﻟﺬﻱ ﺃﻫﻠﻚ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﺟﺰﺍﺀ ﻣﺎ ﻛﺴﺒﺖ ﺃﻳﺪﻳﻬﻢ ﻭﻫﻮ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻌﺚ‬
‫ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻥ ﳚﺎﺯﻳﻬﻢ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻮﺍ ﻣﻦ ﻋﻤﻞ ‪ ،‬ﺇﻥ ﺧﲑﺍ ﻓﺨﲑ ‪ ،‬ﻭﺇﻥ ﺷﺮﺍ ﻓﺸﺮ‪.‬‬
‫ﺇﻥ ﻣﺎﺟﺮﻯ ﻣﻦ ﺗﻌﺬﻳﺐ ﺍ‪‬ﺮﻣﲔ ‪ ،‬ﻭﺇﳒﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻗﻮﻡ)ﻟﻮﻁ ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﻣﻦ ﺇﻏﺮﺍﻕ‬
‫ﺍﳌﻜﺬﺑﲔ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺇﳒﺎﺀ ﺍﳌﺆﻣﻨﲔ – ﻗﺪ ﺟﺮﻯ ﻣﺜﻠﻪ ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻷﻥ ﺳﻨﺔ ﺍﷲ ﰲ ﺫﻟﻚ‬
‫ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻳﺄﺧﺬ ﺍﳌﻜﺬﺑﲔ ﲟﺎ ﻳﺴﺘﺤﻘﻮﻥ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪،‬ﻭﺃﻥ ﻳﻨﺠﻲ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺼﺪﻗﲔ ﻟﻠﺮﺳﻞ ﻭﻳﻨﺼﺮﻫﻢ‬
‫ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ‪.‬‬
‫ﻭﻧﺮﻯ ﻫﺬﺍ ﻭﺍﺿﺤﺎﹰ ﰲ ﻋﺎﺩ ﻗﻮﻡ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﲦﻮﺩ ﻗﻮﻡ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻗﻮﻡ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺇﻫﻼﻙ ﻋﺎﺩ ﻗﻮﻡ )ﻫﻮﺩ( ﺑﺎﻟﺮﻳﺢ ﺍﻟﻌﻘﻴﻢ‪:‬‬
‫ﻓﺄﻣﺎ ﻋﺎﺩ ﻗﻮﻡ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﺴﻜﻨﻮﻥ ﺟﻨﻮﺏ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﻷﺣﻘﺎﻑ ‪ -‬ﺣﻀﺮﻣﻮﺕ(‬
‫ﻭﻛﺎﻧﻮﺍ ﻗﻮﻣﺎ ﻳﺸﺮﻛﻮﻥ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺁﳍﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﺄﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﻧﺒﻴﻬﻢ ﻫﻮﺩﺍ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺃﺑﻮﺍ ﺃﻥ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﺪﻋﻮﺗﻪ‪ ،‬ﻭﻛﺬﺑﻮﻩ‪ ،‬ﻭﺍﺳﺘﻬﺰﺅﻭﺍ ﲟﺎ‬
‫ﺃﻭﻋﺪﻫﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﺍﺳﺘﻌﺠﻠﻮﻩ‪ ،‬ﻓﺄﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺭﳛﺎ ﻋﻘﻴﻤﺎ‪ ،‬ﲢﻤﻞ ﺍﳌﻮﺕ ﻭﺍﻟﺪﻣﺎﺭ‪ ،‬ﻭﻻ ﲢﻤﻞ‬
‫ﺧﲑﺍ ﻭﻻ ﻧﻔﻌﺎ‪ ،‬ﻓﺄﻫﻠﻜﺖ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﺟﻌﻠﺖ ﻛﻞ ﺷﻲﺀ ﲤﺮ ﻋﻠﻴﻪ ﺣﻄﺎﻣﺎ ﺑﺎﻟﻴﺎ‪ ،‬ﻭﻓﺘﺎﺗﺎ ﻳﺎﺑﺴﺎ‪ .‬ﻭﻟﻘﺪ ﺑﲔ‬
‫ﺍﷲ ﺗﻔﺎﺻﻴﻞ ﻗﺼﺘﻬﻢ ﰲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺇﻫﻼﻙ ﲦﻮﺩ ﻗﻮﻡ )ﺻﺎﱀ( ﺑﺎﻟﺼﺎﻋﻘﺔ‪:‬‬
‫ﻭﺃﻣﺎ ﲦﻮﺩ ﻗﻮﻡ )ﺻﺎﱀ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﺴﻜﻨﻮﻥ ﴰﺎﻝ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ )ﻣﺪﺍﺋﻦ ﺻﺎﱀ(‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺃﻳﻀﺎ‬
‫ﻣﺸﺮﻛﲔ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺄﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﻢ ﻧﺒﻴﻬﻢ ﺻﺎﳊﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ‬
‫ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﻛﻔﺮ ﻭﺷﺮﻙ‪ .‬ﻭﻟﻘﺪ ﻃﻠﺒﻮﺍ ﻣﻦ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﺠﺰﻩ ﺗﺪﻝ ﻋﻠﻰ ﺻﺪﻕ ﻧﺒﻮﺗﻪ‪ ،‬ﺑﺄﻥ ﳜﺮﺝ ﳍﻢ‬
‫ﻧﺎﻗﺔ ﻣﻦ ﺻﺨﺮﺓ‪ ،‬ﻓﺎﺳﺘﺠﺎﺏ ﺍﷲ ﻟﻄﻠﺒﻬﻢ‪ ،‬ﻭﺧﻠﻖ ﳍﻢ ﺍﻟﻨﺎﻗﺔ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺻﺪﻕ ﻧﺒﻮﺓ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﻃﻠﺐ ﺇﻟﻴﻬﻢ ﺃﻻ ﳝﺴﻮﻫﺎ ﺑﺴﻮﺀ‪.‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﱂ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻭﻛﺬﺑﻮﺍ ﻧﺒﻴﻬﻢ‪ ،‬ﻭﻋﻘﺮﻭﺍ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﺍﻧﺘﻈﺮﻭﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺳﻮﻑ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﺼﺎﻋﻘﺔ ﺍﳍﺎﺋﻠﺔ‪ ،‬ﻭﺍﻟﺼﻴﺤﺔ ﺍﻟﺼﺎﺧﺔ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﻔﺔ‪،‬‬
‫ﻓﻠﺼﻘﻮﺍ ﺑﺎﻷﺭﺽ‪ ،‬ﻭﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫"ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﺮﺟﻔﺔ ﻓﺄﺻﺒﺤﻮﺍ ﰲ ﺩﺍﺭﻫﻢ ﺟﺎﺋﻤﲔ" ﻓﻤﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻫﺮﺑﺎ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻟﻪ ﺩﻓﻌﺎ‬
‫"ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻨﺘﺼﺮﻳﻦ"‪.‬‬
‫ﺇﻫﻼﻙ ﻗﻮﻡ )ﻧﻮﺡ( ﺑﺎﻟﻄﻮﻓﺎﻥ‪:‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻡ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﺧﺮﺟﻮﺍ ﺃﻳﻀﺎ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻋﺒﺪﻭﺍ ﻏﲑﻩ‪ ،‬ﻭﻛﺬﺑﻮﺍ ﻧﺒﻴﻬﻢ ﻧﻮﺣﺎ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﱂ ﻳﺰﺩﻫﻢ ﺩﻋﺎﺅﻩ ﳍﻢ ﺇﻻ ﻓﺮﺍﺭﺍ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﺃﻧﻪ ﺩﻋﺎﻫﻢ ﺃﻟﻒ ﺳﻨﺔ ﺇﻻ ﲬﺴﲔ ﻋﺎﻣﺎ‪ ،‬ﻓﻠﻢ ﻳﺆﻣﻦ ﻣﻌﻪ‬
‫ﻣﻨﻬﻢ ﺇﻻ ﻗﻠﻴﻞ‪ .‬ﻓﺪﻋﺎ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﻓﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺼﻨﻊ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﺃﻥ ﳛﻤﻞ ﻓﻴﻬﺎ ﻛﻞ ﻣﻦ ﺁﻣﻦ ﻣﻌﻪ‪.‬‬
‫ﻭﺃﺭﺳﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻤﺎﺀ ﻣﺪﺭﺍﺭﺍ‪ ،‬ﻭﻓﺠﺮ ﺍﻷﺭﺽ ﻋﻴﻮﻧﺎ‪ ،‬ﻓﺎﻟﺘﻘﻰ ﻣﺎﺀ ﺍﳌﻄﺮ ﻭﻣﺎﺀ ﺍﻟﻴﻨﺎﺑﻴﻊ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻄﻮﻓﺎﻥ‬
‫ﺍﻟﺬﻱ ﺃﻏﺮﻕ ﺍﳌﻜﺬﺑﲔ‪ ،‬ﻭﳒﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬
‫ﻭﰲ ﻛﻞ ﺫﻟﻚ ﺁﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺑﺪ ﺃﻥ ﳚﺎﺯﻱ ﺍﶈﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ‪ ،‬ﻭﺍﳌﺴﻲﺀ ﺑﺈﺳﺎﺀﺗﻪ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ )) :‬ﻭﺍﻟﺴﻤﺎﺀ ﺑﻨﻴﻨﻬﺎ ﺑﺄﻳﺪ‪ ‬ﻭﺇﻧﺎ ﳌﻮﺳﻌﻮﻥ * ﻭﺍﻷﺭﺽ ﻓﺮﺷﻨﻬﺎ ﻓﻨﻌﻢ ﺍﳌﻬﺪﻭﻥ * ﻭﻣﻦ ﻛﻞ ﺷﺊ‬
‫ﺧﻠﻘﻨﺎ ﺯﻭﺟﲔ ﻟﻌﻠﻜﻢ ﺗﺬﻛﺮﻭﻥ * ﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ ﺇﱐ ﻟﻜﻢ ﻣﻨﻪ ﻧﺬﻳﺮ ﻣﺒﲔ * ﻭﻻ ﲡﻌﻠﻮﺍ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﺇﱐ‬
‫ﻟﻜﻢ ﻣﻨﻪ ﻧﺬﻳﺮ ﻣﺒﲔ * ((‬
‫ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ‪:‬‬
‫ﺑﺄﻳﺪ ‪ :‬ﺑﻘﻮﺓ ﻛﻤﺎ ﻧﻘﻮﻝ ‪ :‬ﺃﻳ‪‬ﺪﻩ ‪ :‬ﻗﻮﺍﻩ ‪.‬‬
‫ﳌﻮﺳﻌﻮﻥ ‪ :‬ﻗﺪﺭﺗﻨﺎ ﻭﺍﺳﻌﺔ ﻻ ﺣﺪﻭﺩ ﳍﺎ ‪.‬‬
‫ﻓﺮﺷﻨﺎﻫﺎ ‪ :‬ﺟﻌﻠﻨﺎﻫﺎ ﳑﻬﺪﺓ ﻛﺎﻟﻔﺮﺍﺵ ‪.‬‬
‫ﺯﻭﺟﲔ ‪ :‬ﺻﻨﻔﲔ ﻣﺘﻘﺎﺑﻠﲔ ﻳﻜﻤﻞ ﺃﺣﺪﳘﺎ ﺍﻷﺧﺮ ‪.‬‬
‫ﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ ‪ :‬ﺍﻟﺘﺠﺌﻮﺍ ﺇﻟﻴﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻏﲑﻩ ‪.‬‬
‫ﺇﱐ ﻟﻜﻢ ﻣﻨﻪ ﻧﺬﻳﺮ ﻣﺒﲔ ‪ :‬ﻣﺮﺳﻞ ﻣﻦ ﻗﺒﻠﻪ ﻷﺑﲔ ﻟﻜﻢ ﻋﺎﻗﺒﺔ ﺍﻟﻌﺎﺻﲔ ‪.‬‬
‫ﻣﻦ ﺩﻻﺋﻞ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﺑﲔ ﺍﷲ ﻟﻨﺎ ﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻗﺪﺭﺗﻪ ﺗﻌﺎﱄ ﰲ ﻣﻌﺎﻗﺒﺔ ﺍ‪‬ﺮﻣﲔ ﻭﺇﳒﺎﺀ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻥ‬
‫ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻲ ﻗﺪﺭﺗﻪ ﻋﻠﻲ ﺑﻌﺚ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﳎﺎﺯﺍ‪‬ﻢ ﺣﺴﺐ ﺃﻋﻤﺎﳍﻢ ﺃﺧﺬ ﻳﺒﲔ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬
‫ﻧﻮﻋﺎ ﺁﺧﺮ ﻣﻦ ﻗﺪﺭﺗﻪ ﺍﳌﺘﻤﺜﻠﺔ ﲞﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺣﻴﺚ ﺑﲎ ﺍﻟﺴﻤﺎﺀ ﺑﻘﻮﺓ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺳﻌﺘﻬﺎ ﻭﺍﺭﺗﻔﺎﻋﻬﺎ‬
‫ﻭﺟﻌﻞ ﺍﻷﺭﺽ ﳑﻬﺪﺓ ﻟﻺﻧﺴﺎﻥ ﺻﺎﳊﺔ ﳊﻴﺎﺗﻪ ﻳﺸﻌﺮ ﻓﻴﻬﺎ ﺑﺎﻟﺮﺍﺣﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻛﺄﻧﻪ ﻳﻨﺎﻡ ﻋﻠﻲ ﻓﺮﺍﺵ ﳑﻬﺪ ﻭﻻ‬
‫ﺷﻚ ﺃﻥ ﺧﻠﻖ ﺍﻟﺴﻤﺎﺀ ‪‬ﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ ﻳﺪﻝ ﻋﻠﻰ ﺳﻌﺔ ﻗﺪﺭﺗﻪ ﺗﻌﺎﱃ ﻭﺃ‪‬ﺎ ﻻ ﺣﺪﻭﺩ ﳍﺎ ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺧﻠﻘﻪ ﻟﻸﺭﺽ ﺻﺎﳊﺔ ﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻳﺪﻝ ﻋﻠﻲ ﻗﺪﺭﺓ ﻓﺎﺋﻘﺔ ﻭﻣﺰﻳﺪ ﻋﻨﺎﻳﺔ ‪‬ﺬﺍ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﺑﻞ ﺟﻌﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺗﺘﻌﺎﻭﻧﺎﻥ ﰲ ‪‬ﻴﺌﺔ ﺍﳊﻴﺎﺓ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻺﻧﺴﺎﻥ ﻓﺘﻜﻤﻞ ﺇﺣﺪﺍﳘﺎ ﺍﻷﺧﺮﻯ ﻓﻬﻤﺎ ﰲ‬
‫ﺗﻌﺎﻭ‪‬ﻤﺎ ﻭﺗﻜﺎﻣﻠﻬﻤﺎ ﻛﺎﻟﺰﻭﺟﲔ ﻳﻜﻤﻞ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ‪.‬‬
‫ﻭﻻ ﻏﺮﺍﺑﺔ ﰲ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺰﻭﺟﻴﺔ ﻃﺎﺑﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﻓﻜﻤﺎ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ‬
‫ﻭﺍﻟﻨﺒﺎﺕ ﻛﺬﻟﻚ ﻧﺮﺍﻫﺎ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮ ﻛﺎﻟﻠﻴﻞ ﻣﻊ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻣﻊ ﺍﻟﻘﻤﺮ ﻭﺍﻟﱪ ﻣﻊ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻀﻴﺎﺀ‬
‫ﻣﻊ ﺍﻟﻈﻼﻡ ‪.‬‬
‫ﺑﻞ ﺇﻧﻨﺎ ﳒﺪﻫﺎ ﰲ ﺍﻟﺬﺭﺓ ﺃﺻﻐﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﺻﻞ ﺍﳌﺎﺩﺓ ﻛﻬﺎﺭﺏ ﺳﺎﻟﺒﺔ ﻭﻣﻮﺟﺒﺔ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺑﻨﺎﺀ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‬
‫ﻭﺇﻥ ﻫﺬﻩ ﺍﻟﺰﻭﺟﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻛﻞ ﺷﺊ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﺬﻛﺮﻧﺎ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﻻ ﺑﺪ ﳍﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ‬
‫ﺯﻭﺝ ﻫﻮ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻭﻻ ﺑﺪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻣﻦ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ ﻭﺳﻌﺎﺩﺓ ﻭﺷﻘﺎﺀ ﻭﺟﻨﺔ ﻭﻧﺎﺭ ‪ .‬ﻭﺇﺫ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﻴﺔ ﻃﺎﺑﻊ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﲨﻴﻌﺎ ﻓﺈ‪‬ﺎ ﺗﺪﻝ ﻭﻻﺷﻚ ﻋﻠﻰ ﺍﻓﺘﻘﺎﺭ ﻛﻞ ﺯﻭﺝ ﺇﱃ ﺯﻭﺟﻪ ﻭﺃﻧﻪ ﻻﻏﲎ ﻟﺒﻌﻀﻨﺎ ﻋﻦ ﺑﻌﺾ ﻛﻤﺎ‬
‫ﺗﺪﻝ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺍﻓﺘﻘﺎﺭ ﺍﻷﺯﻭﺍﺝ ﻛﻠﻬﺎ ﺇﱄ ﻣﻦ ﻻ ﺯﻭﺝ ﻟﻪ ﺇﱃ ﺧﺎﻟﻘﻬﺎ ﻭﺑﺎﺭﺋﻬﺎ ﺍﻟﺬﻱ ﻣﻨﺤﻬﺎ ﺧﺼﺎﺋﺼﻬﺎ ﻭﺟﻌﻞ‬
‫ﳍﺎ ﻧﻈﺎﻣﻬﺎ ﻓﺈﻧﻪ ﺃﺻﻞ ﺍﻟﻮﺟﻮﺩ ﻭﻣﺼﺪﺭ ﺍﻟﻘﻮﺓ ﻭﺍﳊﻴﺎﺓ ﻓﻬﻮ ﻭﺣﺪﻩ ﺍﳉﺪﻳﺮ ﺑﺄﻥ ﺗﺘﻌﻠﻖ ﲝﺒﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺃﻥ ﺗﺘﻄﻠﻊ‬
‫ﺇﻟﻴﻪ ﺍﻟﻨﻔﻮﺱ ﻭﳍﺬﺍ ﻳﺄﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻔﺮﺍﺭ ﺇﻟﻴﻪ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﲪﺎﻩ ﻭﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻃﺎﻋﺘﻪ‬
‫ﻛﻤﺎ ﻳﻨﺬﺭﻧﺎ ﻋﻮﺍﻗﺐ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ ﻭﺍﻟﺮﻛﻮﻥ ﺇﱃ ﻏﲑﻩ ﻭﺍﻟﺴﲑ ﰲ ﻃﺮﻕ ﺍﻻﳓﺮﺍﻑ ﻭﺍﳌﻌﺎﺻﻲ ﻷﻧﻪ ﺗﻌﺎﱃ ﻗﺎﺩﺭ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻌﺬﺑﻨﺎ ﻛﻤﺎ ﻋﺬﺏ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻟﻜﻦ ﺷﺎﺀﺕ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﺑﻨﺎ ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻨﺎ ﻧﺒﻴﻨﺎ ﳏﻤﺪﺍ ‪ -‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﻦ ﻗﺒﻠﻪ ﻟﻴﻨﺬﺭﻧﺎ ﻋﻮﺍﻗﺐ ﺍﻟﻐﻔﻠﺔ ﻭﺍﳌﻌﺼﻴﺔ ﻗﺒﻞ ﺃﻥ ﻧﺘﻮﺭﻁ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻭﺃﻥ ﻧﺴﺘﻌﲔ ﺑﻔﻌﻞ‬
‫ﻃﺎﻋﺘﻪ ﻋﻠﻰ ﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫" ﹶﻛﺬﹶ‪‬ﻟﻚ‪ ‬ﻣ‪‬ﺎ ﺃﹶﺗ‪‬ﻰ ﺍﱠﻟﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ﻦ ﻗﹶ ‪‬ﺒﻠ‪‬ﻬﹺﻢ ﻣ‪‬ﻦ ﺭ‪‬ﺳ‪‬ﻮﻝﹴ ﺇﹺﻟﱠﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺳ‪‬ﺎﺣ‪‬ﺮ‪ ‬ﺃﹶﻭ‪ ‬ﻣﺠ‪‬ﻨ‪‬ﻮﻥﹲ}‪ {52‬ﺃﹶﺗ‪‬ﻮ‪‬ﺍﺻ‪‬ﻮ‪‬ﺍ ﹺﺑﻪ‪ ‬ﺑ‪‬ﻞﹾ ﻫ‪‬ﻢ‪ ‬ﻗﹶﻮ‪‬ﻡ‪‬‬
‫ﻃﹶﺎﻏﹸﻮﻥﹶ}‪ {53‬ﹶﻓﺘ‪‬ﻮ‪‬ﻝﱠ ‪‬ﻋﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﹶﻓﻤ‪‬ﺎ ﺃﹶﻧﺖ‪ ‬ﹺﺑ ‪‬ﻤﻠﹸﻮﻡﹴ}‪ {54‬ﻭ‪‬ﺫﹶﻛﱢﺮ‪ ‬ﻓﹶﺈﹺﻥﱠ ﺍﻟﺬﱢﻛﹾﺮ‪‬ﻯ ﺗ‪‬ﻨﻔﹶﻊ‪ ‬ﺍﻟﹾﻤ‪‬ﺆ‪ ‬ﻣﻨﹺﲔ‪ {55}‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹶﻠﻘﹾﺖ‪‬‬
‫ﺠﻦ‪ ‬ﻭ‪‬ﺍﻟﹾﺈﹺﻧﺲ‪ ‬ﺇﹺﻟﱠﺎ ‪‬ﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﻥ‪ {56}‬ﻣ‪‬ﺎ ﹸﺃﺭﹺﻳﺪ‪ ‬ﻣﻨ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻦ ﺭ‪ ‬ﺯﻕﹴ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃﺭﹺﻳﺪ‪ ‬ﺃﹶﻥ ﻳ‪‬ﻄﹾ ‪‬ﻌﻤ‪‬ﻮﻥ‪ {57}‬ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻫ‪‬ﻮ‪‬‬
‫ﺍﹾﻟ ﹺ‬
‫ﺠﻠﹸﻮﻥ‪{59}‬‬
‫ﺴ‪‬ﺘﻌ‪ ‬ﹺ‬
‫ﺻﺤ‪‬ﺎﺑﹺ ﹺﻬﻢ‪ ‬ﹶﻓﻠﹶﺎ ﻳ‪ ‬‬
‫ﺍﻟ ‪‬ﺮﺯ‪‬ﺍﻕ‪ ‬ﺫﹸﻭ ﺍﹾﻟﻘﹸﻮ‪‬ﺓ‪ ‬ﺍﻟﹾ ‪‬ﻤﺘ‪‬ﲔ‪ {58}‬ﻓﹶﺈﹺﻥﱠ ‪‬ﻟ ﱠﻠﺬ‪‬ﻳﻦ‪ ‬ﻇﹶ ﹶﻠﻤ‪‬ﻮﺍ ﺫﹶﻧ‪‬ﻮﺑﺎﹰ ‪‬ﻣﺜﹾﻞﹶ ﺫﹶﻧ‪‬ﻮﺏﹺ ﺃﹶ ‪‬‬
‫ﻓﹶﻮ‪‬ﻳ‪‬ﻞﹲ ﱢﻟ ﱠﻠﺬ‪‬ﻳﻦ‪ ‬ﹶﻛﻔﹶﺮ‪‬ﻭﺍ ﻣ‪‬ﻦ ﻳ‪ ‬ﻮﻣ‪ ‬ﹺﻬﻢ‪ ‬ﺍﱠﻟﺬ‪‬ﻱ ﻳ‪‬ﻮ ‪‬ﻋﺪ‪‬ﻭﻥﹶ}‪"{60‬‬
‫ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ‪:‬‬
‫ﺃﺗﻮﺍﺻﻮﺍ ﺑﻪ‪ :‬ﺃﺃﻭﺻﻰ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺑﺘﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ؟!‬
‫ﺑﻞ ﻫﻢ ﻗﻮﻡ ﻃﺎﻏﻮﻥ‪ :‬ﱂ ﻳﺘﻮﺍﺻﻮﺍ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﲨﻌﻬﻢ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﺘﺠﺎﻭﺯ ﳊﺪﻭﺩ ﺍﷲ‪.‬‬
‫ﻓﺘﻮﻝ ﻋﻨﻬﻢ ﻓﻤﺎ ﺃﻧﺖ ﲟﻠﻮﻡ‪ :‬ﺃﻋﺮﺽ ﻋﻨﻬﻢ ‪ ،‬ﻓﻼ ﻟﻮﻡ ﻋﻠﻴﻚ ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﺘﻬﻢ‪.‬‬
‫ﻭﺫﻛﺮ ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻓﻤﻊ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳌﻜﺬﺑﲔ ﻻ ﺗﺘﺮﻙ ﺍﻟﺘﺬﻛﲑ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺈﻧﻪ ﻧﺎﻓﻊ ﻟﻠﻤﺆﻣﻨﲔ‪.‬‬
‫ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ‪ :‬ﺇﻻ ﻵﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﰐ ﺍﻟﱵ ﺗﺘﺤﻘﻖ ﳍﻢ ‪‬ﺎ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻣﺎ ﺃﺭﻳﺪ ﻣﻨﻬﻢ ﻣﻦ ﺭﺯﻕ ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﻳﻄﻌﻤﻮﻥ‪ :‬ﻻ ﺃﻃﻠﺐ ﻣﻨﻬﻢ ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﻟﺴﺎﺩﺓ ﻣﻦ ﻋﺒﻴﺪﻫﻢ‪.‬‬
‫ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ‪ :‬ﳋﻠﻘﻪ ﺍﳌﺘﻜﻔﻞ ﺑﺄﻗﻮﺍ‪‬ﻢ‪.‬‬
 ‫ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻘﻮﺓ ﺍﻟﺸﺪﻳﺪ ﰲ ﻋﻘﺎﺑﻪ‪.‬‬
‫ﺫﻧﻮﺑـﺎ ﻣﺜﻞ ﺫﻧﻮﺏ ﺃﺻﺤﺎ‪‬ﻢ‪ :‬ﻧﺼﻴﺒﺎﹰ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻣﺜﻞ ﻧﺼﻴﺐ ﻣﻦ ﺳﺒﻘﻬﻢ‪.‬‬
‫ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ :‬ﻋﺬﺍﺏ ﺷﺪﻳﺪ ﺳﻴﻨﺰﻝ ‪‬ﻢ‪.‬‬
‫ﻣﻦ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ﻳﻮﻋﺪﻭﻥ‪ :‬ﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻱ ﺃﻭﻋﺪﻫﻢ ﻓﻴﻪ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﺗﺴﻠﻴﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻳﺒﲔ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﻟﺮﺳﻮﻟﻪ ) ﳏﻤﺪ( ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﻣﺎ ﺗﻌﺮﺽ ﻟﻪ‬
‫ﻣﻦ ﻗﻮﻣﻪ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺇﻳﺬﺍﺀ ﻭﺍ‪‬ﺎﻡ ﺑﺎﻟﺴﺤﺮ ﻭﺍﳉﻨﻮﻥ ‪ ،‬ﻗﺪ ﺗﻌﺮﺽ ﳌﺜﻠﻪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻣﻦ ﺃﻗﻮﺍﻣﻬﻢ‬
‫ﺍﳌﻜﺬﺑﲔ ‪ ،‬ﻭﺃﻥ ﺃﻗﻮﺍﻝ ﺍﳌﻜﺬﺑﲔ ﰲ ﻛﻞ ﻋﺼﺮ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻫﻲ ﻫﻲ ‪ ،‬ﺣﱴ ﻟﻴﻈﻦ ﺑﺄﻥ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻭﺻﻮﺍ‬
‫ﺍﻟﻼﺣﻘﲔ ﺑﺄﻥ ﻳﻘﻔﻮﺍ ﺍﳌﻮﺍﻗﻒ ﻧﻔﺴﻬﺎ ﻭﻳﺮﺩﺩﻭﺍ ﺍﻷﻗﻮﺍﻝ ﻧﻔﺴﻬﺎ ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺗﻮﺍﺹ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ‪ ،‬ﺇﳕﺎ‬
‫ﻫﺬﺍ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺃﻗﻮﺍﻝ ﺍﳌﻜﺬﺑﲔ ﻧﺎﺗﺞ ﻋﻦ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺍﻟﻄﻐﻴﺎﻥ ‪ ،‬ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺗﺴﻠﻴﺔ ﻟﻠﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻤﺎ ﻛﺎﻥ ﻳﻼﻗﻴﻪ ﻣﻦ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ ‪ ،‬ﺣﲔ ﻳﻌﻠﻢ ﺃﻧﻪ ﰲ‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ ﺑﺪﻋﺎﹼ ‪ ،‬ﻭﺃﻥ ﺷﺄﻧﻪ ﻛﺸﺄﻥ ﻣﻦ ﺳﺒﻖ ﻣﻦ ﺍﻟﺮﺳﻞ‪ .‬ﻭﻣﻦ ﰒ ﻳﻄﻠﺐ ﺍﷲ ﺇﻟﻴﻪ ﺃﻥ ﻳﻌﺮﺽ ﻋﻨﻬﻢ ‪،‬‬
‫ﻭﺃﻻ ﻳﻬﺘﻢ ﻛﺜﲑﺍﹰ ﲟﻮﺍﻗﻔﻬﻢ ﻭﺍ‪‬ﺎﻣﺎ‪‬ﻢ ‪ ،‬ﻭﺃﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻤﺮ ﰲ ﺩﻋﻮﺗﻪ ﻟﻠﻨﺎﺱ ‪ ،‬ﻭﺗﺬﻛﲑﻫﻢ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺘﺬﻛﲑ ﺇﻥ ﱂ ﻳﻔﺪ ﺍﳌﻜﺬﺑﲔ ﻓﺴﻴﻔﻴﺪ ﺍﳌﺆﻣﻨﲔ ‪ .‬ﻭﻣﻦ ﰒ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﺘﻮﻗﻒ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻮﻝ ﳌﺜﻞ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‬
‫ﺍﻟﺸﺎﺫ ﻣﻦ ﺍﳌﻜﺬﺑﲔ ﺍﳌﻌﺎﻧﺪﻳﻦ ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﺎﻧﻌﹰﺎ ﻟﻪ ﻣﻦ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ‪.‬‬
‫ﺍﻟﻐﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻠﻖ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪:‬‬
‫ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﻣﻦ ﺭﺳﻠﻪ ﺃﻥ ﻳﺒﻴﻨﻮﺍ ﻟﻠﻨﺎﺱ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻫﻢ ‪ ،‬ﻭﺳﺒﻴﻞ ﲢﻘﻴﻖ ﺳﻌﺎﺩ‪‬ﻢ ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﻻ‬
‫ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻭﻓﻌﻞ ﻣﺎ ﺃﻣﺮ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ‪‬ﻰ ؛ ﻷﻧﻪ ﱂ ﻳﺄﻣﺮﻫﻢ ﺇﻻ ﲟﺎ ﻓﻴﻪ ﻧﻔﻌﻬﻢ ﻭﻛﻤﺎﳍﻢ ‪ ،‬ﻭﱂ‬
‫ﻳﻨﻬﻬﻢ ﺇﻻ ﻋﻤﺎ ﻓﻴﻪ ﺿﺮﺭﻫﻢ ﻭﺧﺴﺮﺍ‪‬ﻢ‪ .‬ﻭﱂ ﻳﺮﺩ ﺍﷲ ﻣﻦ ﺧﻠﻘﻪ ﻣﺜﻞ ﻣﺎ ﻳﺮﻳﺪ ﺍﻟﺴﺎﺩﺓ ﻣﻦ ﻋﺒﻴﺪﻫﻢ ‪ ،‬ﺣﻴﺚ‬
‫ﻳﺴﺘﺨﺪﻣﻮ‪‬ﻢ ﻟﺘﺤﺼﻴﻞ ﺍﻷﻣﻮﺍﻝ ‪ ،‬ﻭﺟﻠﺐ ﺍﻷﺭﺯﺍﻕ ؛ ﻓﺈﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﻏﲏ ﻋﻦ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ‬
‫ﺧﻠﻘﻪ ‪ ،‬ﻓﻼ ﻳﺮﻳﺪ ﻣﻨﻬﻢ ﺭﺯﻗﺎﹰ ﻭﻻ ﻃﻌﺎﻣﺎﹰ ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﳍﻢ ‪ ،‬ﺍﳌﺘﻜﻔﻞ ﺑﺄﻗﻮﺍ‪‬ﻢ ‪ ،‬ﻭﺇﻥ ﻣﺎ ﻳﺄﻣﺮﻫﻢ ﺑﻪ ﻣﻦ‬
‫ﻋﺒﺎﺩﺗﻪ ﻳﻌﻮﺩ ﻧﻔﻌﻪ ﺇﻟﻴﻬﻢ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﺼﻴﺎﻥ ﺃﻭﺍﻣﺮﻩ ﻳﻌﻮﺩ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻀﺮﺭ ؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﺻﺎﺣﺐ ﺍﻟﻘﻮﺓ ‪ ،‬ﺷﺪﻳﺪ‬
‫ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻭﻟﻘﺪ ﺃﻧﺰﻝ ﺑﺄﺳﻪ ﺑﺎﳌﻜﺬﺑﲔ ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﺑﺎﳌﻜﺬﺑﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﻓﻴﺄﺧﺬﻭﻥ‬
‫ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺜﻞ ﻣﺎ ﺃﺧﺬﻭﺍ ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺄﺗﻴﻬﻢ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﰲ ﺟﻬﻨﻢ ‪ ،‬ﻭﺍﻟﺬﻱ ﻭﻋﺪﻫﻢ ﺍﷲ ﺑﻪ‬
‫ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ‪:‬‬
‫" ﺇﳕﺎ ﺗﻮﻋﺪﻭﻥ ﻟﺼﺎﺩﻕ * ﻭﺇﻥ ﺍﻟﺪﻳﻦ ﻟﻮﺍﻗﻊ * " ‪.‬‬
‫ﺍﳋﺎﲤﺔ‪:‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﻟﺴﻮﺭﺓ ﺑﺪﺃﺕ ﺑﺎﻟﻘﺴﻢ ﺑﺎﻟﺬﺍﺭﻳﺎﺕ ﻹﻗﺎﻣﺔ ﺍﻷﺩﻟﺔ ﻣﻦ ﻋﺎﱂ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ‬
‫ﰲ ﺍﻷﺧﺮﺓ‪.‬‬

‫ﰒ ﺃﺭﺩﻓﺖ ﺍﻟﻘﺴﻢ ﺑﺎﻟﺬﺭﻳﺎﺕ ﺑﺎﻟﻘﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﳊﺒﻚ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻗﻮﺍﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺷﺄﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ‪،‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺇﳕﺎ ﻛﺎﻥ ﻻﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﻓﻬﻢ ﺩﻻﺋﻠﻪ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺮﻳﺎﺡ ﺍﻟﺬﹼﺭﻳﺔ ﻭﺗﺼﺎﺭﻳﻔﻬﺎ‪ ،‬ﻭﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ‬
‫ﺍﻧﺼﺮﻓﻮﺍ ﻋﻦ ﻓﻬﻢ ﺍﻟﺪﻻﺋﻞ ﱂ ﻳﻜﻦ ﺃﻣﺎﻣﻬﻢ ﺇﻻﹼ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺘﺨﺮﻳﺾ ﻭﺍﻟﺘﺤﻤﲔ‪ ،‬ﰒ ﺑﻨﻴﺖ ‪‬ﺎﻳﺔ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳉﻨﺔ‬
‫ﻭﻋﺎﻗﺒﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬

‫‪         ‬‬ ‫ﰒ ﺃﺷﺎﺭﺕ ﺇﱃ ﺁﻳﺎﺕ ﺍﻷﺭﺽ ﻭﺍﻷﻧﻔﺲ ﰲ ﻗﻮﻟﻪ‬

‫‪ ‬ﻭﺇﱃ ﺁﻳﺎﺕ ﺍﻟﺴﻤﺎﺀ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪      :‬ﻭﺁﻳﺎﺕ ﺍﻷﺭﺽ ﻭﺍﻷﻧﻔﺲ ﻭﺍﻟﺴﻤﺎﺀ ﲤﻸ‬
‫ﺍﻵﻓﺎﻕ ﻭﺗﻐﻤﺮ ﺍﻷﻛﻮﺍﻥ ﻭﲢﺘﺎﺝ ﺇﱃ ﻣﻦ ﳛﺴﻦ ﻗﺮﺍﺀ‪‬ﺎ ﻭﻳﻔﻬﻢ ﺩﻻﺋﻠﻬﺎ‪.‬‬

‫‪      ‬‬

‫ﰒ ﻳﺘﺒﻊ ﺫﻟﻚ ﺑﺎﻟﻘﺴﻢ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺑﻘﻮﻟﻪ ‪ :‬‬

‫‪   ‬ﻓﻴﺆﻛﺪ ﺃﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ ﺣﻖ ﻻﺭﻳﺐ ﻓﻴﻪ ﻣﺴﺘﺪﻻ ﻋﻠﻰ ﺫﻟﻚ ﺑﺂﻟﻴﺔ ﺍﻟﻨﻄﻖ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻲ ﺃﻗﺮﺏ‬
‫ﻣﺎ ﺗﻜﻮﻥ ﻹﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﻥ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻧﻄﻖ ﲰﻊ ﺻﻮﺕ ﻧﻔﺴﻪ ﻓﺘﺄﻛﺪ ﻟﻪ ﺃﻥ ﻛﻼﻣﻪ ﻛﺎﻥ ﺃﻣﺮﺍﹰ ﺣﻘﻴﻘﻴﺎﹰ ﰒ ﺑﺎﺳﺘﻄﺎﻋﺘﻪ ﺃﻥ‬
‫ﻳﻌﻴﺪ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﻟﻴﺰﺩﺍﺩ ﺗﺄﻛﺪﺍﹰ ﻣﻦ ﻛﻼﻣﻪ ﻭﻫﻜﺬﺍ ﺷﺄﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ ﻓﺈﻧﻪ ﻻﻳﻘﻞ ﺛﺒﻮﺗﺎﹰ ﻭﺗﺄﻛﻴﺪﺍﹰ ﻋﻦ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻄﻖ ﻟﺪﻯ‬
‫ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﰒ ﻳﺬﻛﺮ ﻟﻨﺎ ﻃﺮﻓﺎﹰ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻷﺭﺽ ﰲ ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﺎ ﺟﺮﻯ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻨﻌﺖ‬
‫ﻭﺍﻟﺒﺸﺎﺭﺓ ﺑﻐﻼﻡ ﻣﻦ ﻋﺠﻮﺯ ﻋﻘﻴﻢ ﻻﺗﻠﺪ ﻭﺑﺈﻫﻼﻙ ﻗﻮﻡ ﻟﻮﻁ ﺍﳌﺴﺮﻓﲔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺩﻻﻟﺔ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ‬
‫ﻭﻣﻦ ﰒ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﰒ ﻳﺬﻛﺮ ﻣﺎ ﻳﺆﻛﺪ ﺣﻘﻴﻘﺔ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﳉﺰﺍﺀ ﲟﺎ ﺟﺮﻯ ﻟﻸﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﻗﻮﻡ ﻋﺎﺩ ﻭﲦﻮﺩ‬
‫ﻭﻗﻮﻡ ﻧﻮﺡ ﰒ ﻳﻌﻮﺩ ﻟﻠﺘﺬﻛﲑ ﺑﺂﻳﺎﺕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﻮﺿﻊ ﺩﺍﺋﻢ ﻭﺁﻳﺎﺕ ﺍﻷﺭﺽ ﺍﻟﱵ ﰲ ﲤﻬﻴﺪ ﺑﻌﺪ ﲤﻬﻴﺪ‪ ،‬ﰒ ﻳﻌﻄﻒ ﻋﻠﻰ‬
‫ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺁﻳﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﻛﻞ ﺷﻴﺊ ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﺰﻭﺟﻴﺔ ﺗﻘﺘﻀﻰ ﻭﺟﻮﺩ ﺣﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭ‪‬ﺬﺍ ﻳﺘﺰﻭﺝ‬
‫ﺣﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻣﻦ ﰒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺍﺭ ﺇﱃ ﻣﻦ ﻻﺯﻭﺝ ﻟﻪ ﺇﱃ ﺍﷲ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻫﻜﺬﺍ ﺷﺄﻥ ﺍﻷﻣﻢ ﻣﻊ ﺃﻧﺒﻴﺎﺋﻬﺎ ﻭﻫﻜﺬﺍ ﻓﻼﺑﺪ‬
‫ﻣﻦ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ﻭﻻﺑﺪ ﻟﻠﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻥ ﻳﻼﻗﻮﺍ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ﻳﻮﻋﺪﻭﻥ ‪.‬‬