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اﻟﻌﺬاب اﻷد
ﺣﻘﻴﻘﺘﻪ ،أﻧﻮاﻋﻪ ،أﺳﺒﺎﺑﻪ
ﺗﺄ ﻒ
د ﺤﻣﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺻﺎﻟﺢ اﻟﺴﺤﻴﻢ
م2009 ‐ ھ1430
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳌﻘﺪﻣﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻠﻪ ﺭﲪ ﹰﺔ ﺑﺎﳋﻠﻖ ،ﻭﺩﻋﻮ ﹰﺓ ﺇﱃ ﺍﳊﻖ ،ﻭﺇﺭﺷﺎﺩﺍ ﺇﱃ ﺍﳍﺪﻯ ،ﻭﲢﺬﻳﺮﺍ ﻣﻦ ﺍﻟـﺮﺩﻯ،
ﻭﻭﻋﺪﻭﻫﻢ ﺑﺎﳊﺴﲎ ،ﻭﺧﻮﻓﻮﻫﻢ ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﻘﱮ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻗـﻀﻰ
ﻭﻗ ﺪﺭ ،ﻭﺷﺮﻉ ﻭﺃﻣﺮ؛ ﻓﻜﺎﻥ ﺗﻘﺪﻳﺮﻩ ﻏﺎﻳﺔ ﺍﻟﻜﻤﺎﻝ ﻭﻋﲔ ﺍﳊﻜﻤﺔ ،ﻭﻛﺎﻥ ﰲ ﺷﺮﻋﻪ ﲤﺎﻡ ﺍﳌﻨـﺔ ،ﻭﺳـﺎﺑﻎ
ﺍﻟﻨﻌﻤﺔ ،ﻓﻠﻪ ﺍﳊﻤﺪ ﻋﻠﻰ ﺣﻜﻤﺘﻪ ﻭﺣﻜﻤﻪ ،ﻭﻟﻪ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻧﻌﻤﺘﻪ ﻭﻣﻨﺘﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳـﻮﻝ ﺍﷲ
، ﺃﺩﻯ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻧﺼﺢ ﻟﻸﻣﺔ ،ﻭﺃﻗﺎﻡ ﺍﳊﺠﺔ ،ﻭﺃﻭﺿﺢ ﺍﶈﺠﺔ ،ﻭﺩﻋﺎ ﺇﱃ ﺃﻋﻈﻢ ﻣﻄﻠﺐ ،ﻭﺣﺬﺭ ﻣـﻦ
ﻚ ﺍﱠﻟﺬﻳ ﻦ
ﺷﺮ ﻣﻨﻘﻠﺐ ،ﻭﺳﺎﺭ ﻋﻠﻰ ﻣﻨﻬﺞ ﺭﺑﺎﱐ ،ﻣﻘﺘﻔﻴﺎ ﺃﺛﺮ ﺃﻭﻟﺌﻚ ﺍﻷﺧﻴﺎﺭ ﺍﻟﺬﻳﻦ ﻗﻴﻞ ﻟﻪ ﻋﻨﻬﻢ:ﹸﺃ ﻭﻟﹶـﺌ
ﺸﺮ ﻛﻤﺎ ﺑﺸﺮﻭﺍ ،ﻭﺃﻧﺬﺭ ﻛﻤﺎ ﺃﻧﺬﺭﻭﺍ؛ ﺇﺫ ﻫﻢ ﲨﻴﻌﺎ ﻗﺎﻟﻮﺍ ﻷﻗﻮﺍﻣﻬﻢ :ﺇﱐ ﻫﺪﻯ ﺍﻟﱠﻠ ﻪ ﹶﻓﹺﺒ ﻬﺪﺍ ﻫ ﻢ ﺍ ﹾﻗﺘ ﺪ ﻩ (1).ﻓﺒ
ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺏ ﻳﻮﻡ ﻋﻈﻴﻢ ،ﻓﻤﻦ ﺻﺪﻗﻬﻢ ﻭﺍﺗﺒﻊ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺟﺎﺀﻭﺍ ﺑﻪ؛ ﺳﻠ ﻢ ﻭﳒﺎ ،ﻭﻣﻦ ﻛـﺬﻢ
ﻭﺗﻨﻜﺐ ﻃﺮﻳﻘﻬﻢ؛ ﺧﺎﺏ ﻭﺧﺴﺮ ،ﻭﺃﺩﺭﻛﻪ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﻭﺇﻥ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﳚﺪ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎ ﻛﺜﲑﺍ ،ﳚﺪ ﻣﺴﲑﺓ ﻃﻮﻳﻠﺔ ﻭﺗﺎﺭﳜﺎ ﻋﻈﻴﻤﺎ
ﳌﺎ ﺑﲔ ﺍﻟﺮﺳﻞ ﻭﺃﻗﻮﺍﻣﻬﻢ ﻣﻦ ﺍﻟﺘﺒﺸﲑ ﻭﺍﻹﻧﺬﺍﺭ ،ﻭﻣﻦ ﺍﻟﻨﺼﺮ ﺃﻭ ﺍﻟﻌﺬﺍﺏ ﻭﺍﳍﻼﻙ ﻭﺍﻟﺘﺪﻣﲑ ،ﻓﻔﻲ ﺧﱪ ﻛـﻞ
ﻧﱯ ﻭﺭﺩ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﲡﺪ ﺍﻧﺘﺼﺎﺭﻩ ﻭﺍﺿﺤﺎ ﺟﻠﻴﺎ ،ﻭﺇﻫﻼﻛﺎ ﻟﻘﻮﻣﻪ ﻋﺎﺟﻼ ﻣﺎﺣﻘﺎ.
ﻭﲡﺪ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﺎﺟﻞ ﺍﳌﺎﺣﻖ ﻳﻮﺻﻒ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻪ )ﻋﺬﺍﺏ ﺍﳋﺰﻱ( ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺎﻟﻌﺬﺍﺏ
ﺏ
ﺕ ﱢﻟﻨ ﺬﻳ ﹶﻘ ﻬ ﻢ ﻋﺬﹶﺍ
ﺤﺴﺎ ﺻﺮﺍ ﻓﻲ ﹶﺃﻳﺎ ﹴﻡ ﻧ ﺻ ﺮ
ﺍﻟﺘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﹺﺭﳛﺎ
ﺼﺮﻭ ﹶﻥ ،(2)ﻭﺗﺎﺭﺓ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﻋﺬﺍﺏ ﺩﻭﻥ ﺏ ﺍﻵ ﺧ ﺮ ﺓ ﹶﺃ ﺧﺰﻯ ﻭ ﻫ ﻢ ﻻ ﻳﻨ ﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﹶﻟ ﻌﺬﹶﺍ
ﻱ ﻓﻲ ﺍﹾﻟ ﺨ ﺰ ﹺ
ﺍﹾﻟ
ﺏ ﺍﻵ ﺧ ﺮ ﺓ ﹶﺃ ﹾﻛﺒﺮ ﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﻳ ﻌﹶﻠﻤـﻮ ﹶﻥ،(3) ﺏ ﻭﹶﻟ ﻌﺬﹶﺍ
ﻚ ﺍﹾﻟ ﻌﺬﹶﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻛﱪ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻛ ﹶﺬﻟ
ﺏ ﺍ َﻷ ﺩﻧﻰ ﺩﻭ ﹶﻥ ﻭﺗﺎﺭﺓ ﺛﺎﻟﺜﺔ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺟﻞ ﺛﻨﺎﺅﻩ :ﻭﹶﻟﻨﺬﻳ ﹶﻘﻨ ﻬ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺏ ﺍ َﻷ ﹾﻛﺒ ﹺﺮ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ .(4)ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ – ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ – ﺍﺳﺘﻮﻗﻔﺘﲏ ﻛﺜﲑﺍ ،ﻭﺗﺄﻣﻠﺖ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ،ﻭﺩﻓﻌﲏ ﺫﻟﻚ ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻧﻈﺎﺋﺮﻫﺎ ،ﻭﻋﻦ ﺃﺳﺒﺎﺏ ﻫـﺬﺍ ﺍﻟﻌـﺬﺍﺏ
ﺍﻷﺩﱏ ،ﻭﻋﻦ ﺃﻧﻮﺍﻋﻪ؛ ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ ،ﺍﺟﺘﻬﺪﺕ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﳏﻘﻘﺎ ﻟﻐﺮﺿﻪ،
) ( 1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ .90
) ( 2ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺔ . 16
) ( 3ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ﺍﻵﻳﺔ 033
) ( 4ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺍﻵﻳﺔ . 21
3
ﻭﺍﻓﻴﺎ ﲟﻘﺼﺪﻩ ،ﻳﺒﲔ ﻟﻠﻘﺎﺭﺉ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ﻓﻴﺠﺘﻨﺒﻬﺎ ،ﻭﻳﺴﺘﻌﺮﺽ ﺑﻌﺾ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﻗﺪ ﺗﻌﺮﺽ ﰲ ﻫـﺬﺍ
ﺍﻟﺒﺎﺏ ﻓﻴﻔﻨﺪﻫﺎ ،ﻭﻳﻮﺭﺩ ﺑﻌﺾ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﱵ ﺗﺘﺮﺩﺩ ﰲ ﺍﻷﺫﻫﺎﻥ ﻓﻴﺠﻴﺐ ﻋﻠﻴﻬﺎ .
ﻭﻗﺪ ﻗﺴﻤﺖ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﻣﻘﺪﻣﺔ ،ﻭﲤﻬﻴﺪ ،ﻭﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ ،ﺃﻣﺎ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻓﻜﺎﻥ ﺑﻴﺎﻧﺎ ﳊﻘﻴﻘـﺔ
ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ،ﻭﺃﻣﺎ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻓﻴﺘﻨﺎﻭﻝ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ﻭﻧﻈﺎﺋﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺃﻣـﺎ ﺍﳌﺒﺤـﺚ
ﺍﻟﺜﺎﻟﺚ ﻓﻴﺘﻀﻤﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ،ﻭﺧﺼﺼﺖ ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﻷﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ،ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻙ ﻣـﻦ
ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .
ﻓﺄﺳﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳋﺎﻟﺺ ﺍﻟﻨﺎﻓﻊ ،ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻧﻮﺭﺍ ﻭﺯﺍﺩﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ،
ﻓﺈﻥ ﻭﻓﻘﺖ ﻓﻴﻪ ﻓﻤﻦ ﺍﷲ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﻓﻤﻦ ﺍﻟﻨﻔﺲ ﺍﳌﻄﺒﻮﻋﺔ ﺑﻄﺎﺑﻊ ﺍﻟﻨﻘﺺ ﻭﺍﻟـﻀﻌﻒ ،ﻭﻣـﻦ
ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺴﻮﻝ ﺍﻟﻘﺒﻴﺢ ﻭﻳﺄﻣﺮ ﺑﻪ ﻭﻳﺰﻳﻨﻪ ،ﻭﺍﳊﻤﺪ ﷲ ﺃﻭﻻ ﻭﺁﺧﺮﺍ ،ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﺍﳌﺒﻌـﻮﺙ
ﺭﲪﺔ ﻭﻫﺪﻯ ﻟﻠﻌﺎﳌﲔ
ﺩ /ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺍﻟﺴﺤﻴﻢ
ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ
ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ
1426/2/7ﻫـ
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ﲤﻬﻴﺪ
ﺇﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻱ ﻣﻠﻲﺀ ﺑﺎﻟﻌﱪ ﻭﺍﻟﺪﺭﻭﺱ ،ﻭﺇﻥ ﺍﳌﺘﺄﻣﻞ ﳊﻴﺎﺓ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﺴﻴﻄﺔ ﳚﺪ ﺃﺎ ﺻـﺮﺍﻉ
ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺃﺎ ﺗﻌﻴﺶ ﺑﲔ ﻣﺪ ﻭﺟﺰﺭ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻄﺎﻋﺘﻬﺎ ﻭﻋﺼﻴﺎﺎ ﻭﻗﺮﺎ ﻭﺑﻌﺪﻫﺎ ﻋﻦ ﺭـﺎ،
ﻭﺗﺒﻌﺎ ﻟﺬﻟﻚ ﻓﺈﺎ ﻳﺘﱰﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺼﺮ ،ﺃﻭ ﳛﻞ ﺑﺴﺎﺣﺘﻬﺎ ﺍﻟﻌﺬﺍﺏ ،ﲝﺴﺐ ﻃﺎﻋﺘﻬﺎ ﺃﻭ ﻋـﺼﻴﺎﺎ ،ﻭﻫـﺬﺍ
ﺍﻟﻌﺬﺍﺏ ﻳﻌﻢ ﻭﳜﺺ ﻭﳛﻴﻂ ،ﻭﻗﺪ ﻳﻌﺎﺟﻞ ﻭﻳﺒﺎﻏﺖ ،ﻭﻗﺪ ﳝﻬﻞ ﺍﷲ ﺍﻟﻌﺎﺻﻲ – ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﺮﺩﺍ ﺃﻭ ﺃﻣﺔ –
ﻭﳛﻞ ﺑﺄﻣﺔ ﻟﺘﻜﻮﻥ ﻋﱪﺓ ﻟﻐﲑﻫﺎ ،ﻭﻳﱰﻝ ﺑﺂﺧﺮﻳﻦ ﻧﻜﺎﻻ ﳍﻢ ﻭﲣﻮﻳﻔﺎ ﻟﻐﲑﻫﻢ؛ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌـﻮﻥ ...ﻭﻫـﺬﺍ
ﻭﻏﲑﻩ ﳚﻌﻞ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺯﻣﻨﺔ ﺍﻟﱵ ﻇﻬﺮ ﻓﻴﻬﺎ ﺍﳉﻬﻞ ،ﻭﺗﺘﺎﺑﻌﺖ ﻓﻴﻬﺎ ﺍﻟﻔﱳ ،ﻭﺗﻜـﺎﺛﺮﺕ
ﻓﻴﻬﺎ ﺍﳌﺜﹸﻼﺕ – ﻳﻔﺴﺮ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﺗﻔﺴﲑﺍ ﻃﺒﻌﻴﺎ ﻋﻠﻰ ﺃﺎ ﺗﻔﺎﻋﻼﺕ ﻃﺒﻌﻴﺔ ،ﻭﺍﻧﺰﻻﻗﺎﺕ ﰲ ﺍﻟﻘـﺸﺮﺓ
ﺍﻷﺭﺿﻴﺔ ،ﻻ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺳﻠﻮﻙ ﺍﻟﻨﺎﺱ ﻭﺗﺼﺮﻓﺎﻢ ،ﻭﻗﺮﻢ ﻭﺑﻌﺪﻫﻢ ﻋﻦ ﺭﻢ ،ﻭﻋـﻦ ﺍﻟـﺼﺮﺍﻁ
ﺍﳌﺴﺘﻘﻴﻢ (1)،ﻛﻤﺎ ﺗﺪﻓﻊ ﺍﻟﺒﻌﺾ ﺃﺣﻴﺎﻧﺎ ﺇﱃ ﺍﻟﺘﺴﺎﺅﻝ ﺣﻮﻝ ﺍﻹﻣﻬﺎﻝ ﻭﺍﻹﻣﻼﺀ ﻭﺍﳌﺒﺎﻏﺘﺔ ﻭﺍﻹﻧﻈﺎﺭ ،ﻭﻣـﻦ
ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ-:
-ﻫﻞ ﻋﺪﻡ ﺍﻟﻌﻘﻮﺑﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻢ ؟.
-ﳌﺎﺫﺍ ﺗﻔﻠﺖ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻐﻄﺮﺳﺔ) (2ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﺑﻴﻨﻤﺎ ﳛﻞ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺍﻟﺪﻭﻝ ﺍﳌﺴﻠﻤﺔ؟.
-ﻣﱴ ﻳﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺧﺎﺻﺎ ،ﻭﻣﱴ ﻳﻜﻮﻥ ﻋﺎﻣﺎ؟.
-ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻌﻘﻮﺑﺔ ﴰﻠﺖ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ ﻭﺍﶈﺴﻦ ﻭﺍﳌﺴﻲﺀ ﻓﻤﺎ ﻣﺼﲑ ﺍﻟﺼﺎﱀ ؟.
-ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺜﻪ ﺍﷲ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺍﳌﺴﻠﻢ :ﺇﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻳـﺴﻠﻄﻬﺎ ﻋﻠـﻰ
ﺍﻟﻜﺎﻓﺮﻳﻦ ﺗﻌﺪ ﻋﺬﺍﺑﺎ ﳍﻢ ؟! .ﻓﺄﻳﻦ ﺭﲪﺔ ﺍﳌﺴﻠﻢ ﻟﻐﲑﻩ ﻣﻦ ﺑﲏ ﺍﻟﺒﺸﺮ؟!.
-ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﺑﺘﻼﺀ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﻟﻌﺬﺍﺏ ﻟﻠﻤﻌﺎﻧﺪﻳﻦ؟.
ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﻏﲑﻫﺎ ﺳﻴﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ ﻭﰲ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻼﺣﻘﺔ.
) ( 1ﺍﻧﻈﺮ ﻣﺜﻼ ﺍﻟﺼﺤﻒ ﺍﻟﺼﺎﺩﺭﺓ ﺑﻌﺪ ﺃﻱ ﺣﺪﺙ ﻋﻈﻴﻢ ﻛﺰﻟﺰﺍﻝ )ﺑﺎﻡ( ﰲ ﺇﻳﺮﺍﻥ ،ﻭﺯﻟﺰﺍﻝ ﺷﺮﻕ ﺁﺳﻴﺎ ،ﻭﻣﺎ ﺃﻋﻘﺒﻪ ﻣﻦ ﻃﻮﻓﺎﻥ )ﺗﺴﻮﻧﺎﻣﻲ( .
) ( 2ﺍﻟﻐﻄﺮﻳﺲ :ﺍﻟﻈﺎﱂ ﺍﳌﺘﻜﱪ .ﻭﺍﻟﻐﻄﺮﺳﺔ :ﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﺘﻄﺎﻭﻝ ﻋﻠﻰ ﺍﻷﻗﺮﺍﻥ ﻭﺍﻟﺘﻜﱪ .ﺗﺮﺗﻴﺐ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ ﻏﻄﺮﺱ،
.402/3ﻭﻟﻘﺪ ﺍﻛﺘﻔﻴﺖ ﺑﺬﻛﺮ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﺎﻣﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﰲ ﻗﺎﺋﻤﺔ ﺍﳌﺮﺍﺟﻊ ﻋﻦ ﺫﻛﺮﻫﺎ ﰲ ﺍﳍﻮﺍﻣﺶ .
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ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ
ﺣﻘﻴﻘﺔ اﻟﻌﺬاب اﻷدﻧﻰ
6
ﺣﻘﻴﻘﺔ اﻟﻌﺬاب اﻷدﻧﻰ
ﻛﺜﲑﺍ ﻣﺎ ﻳﺬﻛﺮ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻛﱪ ،ﻭﻳﺘﻮﻋﺪ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ،ﻓﺘﺘﺪﺍﻋﻰ ﻋﻠـﻰ ﺍﻟـﺬﻫﻦ
ﺃﲰﺎﺀ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻛﺎﳊﻤﻴﻢ ﻭﺍﻟﺰﻗﻮﻡ ﻭﺍﻟﻐﺴﻠﲔ ،ﻭﺗﻨﺒﻌﺚ ﰲ ﺍﻟﻘﻠﺐ ﺻﻮﺭ ﺍﻟﺴﻼﺳﻞ ﻭﺍﻷﻏﻼﻝ ﻭﺍﻟﺴﺮﺍﺑﻴﻞ
ﻭﺍﻷﺻﻔﺎﺩ ،ﻭﺗﺮﺩ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﻣﺸﺎﻫﺪ ﺍﳊﺴﺎﺏ ﻭﺍﻟﻮﺯﻥ ﻭﺍﳌﺴﺎﺀﻟﺔ ﻭﺍﻟﺴ ﻮﻕ ﺇﱃ ﺍﳉﺤﻴﻢ ...ﺇﱃ ﺁﺧﺮ ﻣـﺎ
ﻫﻨﺎﻟﻚ ﻣﻦ ﻣﺸﺎﻫﺪ ﻭﺻﻮﺭ ﻭﻣﻮﺍﻗﻒ ﻭﻋﺮﺻﺎﺕ ،ﺗﺮﺗﻌﺪ ﻣﻨﻬﺎ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻥ ﺭﻢ ،ﻭﺗﻮﺟﻞ ﻣﻨـﻬﺎ
ﻧﻔﻮﺱ ﻋﻤﺮﺕ ﺑﻄﺎﻋﺔ ﺍﷲ ،ﻭﻟﻌﻤﺮ ﺍﳊﻖ ﺇﻥ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻟﻜﺎﻑ ﰲ ﺭﺩﻉ ﺍﻟﻨﻔﻮﺱ ﻋﻦ ﺍﳍﻮﻯ ،ﻭﺯﺟﺮﻫﺎ ﻋﻦ
ﺍﻟﺮﺩﻯ.
ﻭﻟﻜﻦ ﺗﺘﻘﺤﻢ ﺍﻟﻨﻔﻮﺱ ﰲ ﺷﻬﻮﺍﺎ ،ﻭﺗﺮﺗﻊ ﰲ ﻣﺮﺍﺗﻊ ﺍﻟﻐﻲ ،ﻭﺗﺘﺠﺎﻭﺯ ﺍﳊﺪﻭﺩ ﺍﻹﳍﻴﺔ ،ﻓﺘﺠﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﻳﺘﻮﻋﺪ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻭﺍﳌﻔﺴﺪﻳﻦ ﺑﻌﺬﺍﺏ ﺩﻭﻥ ﻋﺬﺍﺏ ﺃﻛﱪ -ﻟﻌﻞ ﺍﻟﻨﻔﻮﺱ ﺗﺮﺟﻊ ﻋﻦ ﻏﻴﻬﺎ ،ﻭﺗﻔﻴﻖ ﻣﻦ
ﺳﻜﺮﺎ -ﻓﻴﺒﲔ ﺃﳕﺎ ﺃﺣﻠﹼﻪ ﺑﺎﳌﻌﺎﻧﺪﻳﻦ ﻣﻦ ﺍﳌﺜﻼﺕ ﻭﺍﻟﻨﻜﺎﻝ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻮ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ،ﻓﻘﺎﻝ
ﺏ ﺍ َﻷ ﹾﻛﺒ ﹺﺮ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ.(1)ﺏ ﺍ َﻷ ﺩﻧﻰ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﻭﹶﻟﻨﺬﻳ ﹶﻘﻨ ﻬ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻓﻤﺎ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ؟ ﻭﻣﺎ ﺣﻘﻴﻘﺘﻪ؟ ﻭﳌﺎﺫﺍ ﻳﱰﻝ؟ ﻭﻣﱴ ﻳﱰﻝ؟ ﻭﳌﺎﺫﺍ ﻳﱰﻝ ﻋﻠﻰ ﻗﻮﻡ ﻭﻳﻨﺠﻮ ﻣﻨﻪ ﺁﺧﺮﻭﻥ؟.
)(2
ﻓﺎﻟﻌﺬﺍﺏ:ﻫﻮ ﺍﻟﻨﻜﺎﻝ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻳﻘﺎﻝ :ﻋﺬﺑﺘﻪ ﺗﻌﺬﻳﺒﺎ ﻭﻋﺬﺍﺑﺎ.
ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﻟﺒﺤﺚ ﺟﺎﺀ ﻟﻔﻆ ﺍﻷﺩﱏ ،ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ،ﻭﻟﻔـﻆ
ﺍﻷﺩﱏ ﻳﻘﺎﺑﻠﻪ ﺍﻷﻗﺼﻰ ،ﻭﺍﻷﻛﱪ ﻳﻘﺎﺑﻠﻪ ﺍﻷﺻﻐﺮ ،ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻷﺩﱏ ﺑﺎﻷﻛﱪ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﻫﺬﻩ
ﺍﻟﻜﺮﳝﺔ؟ ﻗﺎﻝ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﻣﻮﺿﺤﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﺫﻟﻚ):ﺣﺼﻞ ﰲ ﻋﺬﺍﺏ ﺍﻟـﺪﻧﻴﺎ ﺃﻣـﺮﺍﻥ:
ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﻗﺮﻳﺐ ،ﻭﺍﻵﺧﺮ ﺃﻧﻪ ﻗﻠﻴﻞ ﺻﻐﲑ ،ﻭﺣﺼﻞ ﰲ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ -ﺃﻳﻀﺎ -ﺃﻣﺮﺍﻥ :ﺃﺣﺪﳘﺎ ﺃﻧـﻪ
ﺑﻌﻴﺪ ،ﻭﺍﻷﺧﺮ ﺃﻧﻪ ﻋﻈﻴﻢ ﻛﺜﲑ ،ﻟﻜﻦ ﺍﻟﻘﺮﺏ ﰲ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻟﻠﺘﺨﻮﻳﻒ ﺑـﻪ ،ﻓـﺈﻥ
ﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﺎﺟﻞ ﻭ ﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼ ﻗﺪ ﳛﺘﺮﺯ ﻣﻨﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﳑﺎ ﳛﺘﺮﺯ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ﺇﺫﺍ ﻛﺎﻥ
ﺁﺟﻼ ،ﻭﻛﺬﺍ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﺎﺟﻞ ﻗﺪ ﻳﺮﻏﺐ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،ﻭﻳﺴﺘﺒﻌﺪ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ ﺍﻵﺟـﻞ ،ﻭﺃﻣـﺎ ﰲ
ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﻓﺎﻟﺬﻱ ﻳﺼﻠﺢ ﻟﻠﺘﺨﻮﻳﻒ ﺑﻪ ﻫﻮ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﻜﺒﲑ ،ﻻ ﺍﻟﺒﻌﻴﺪ ﳌﺎ ﺑﻴﻨﺎ ،ﻓﻘﺎﻝ ﰲ ﻋﺬﺍﺏ ﺍﻟـﺪﻧﻴﺎ
ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ؛ ﻟﻴﺤﺘﺮﺯ ﺍﻟﻌﺎﻗﻞ ﻋﻨﻪ ،ﻭﻟﻮ ﻗﺎﻝ :ﻟﻨﺬﻳﻘﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺻﻐﺮ ﻣﺎ ﻛﺎﻥ ﳛﺘـﺮﺯ
ﻋﻨﻪ؛ ﻟﺼﻐﺮﻩ ﻭﻋﺪﻡ ﻓﻬﻢ ﻛﻮﻧﻪ ﻋﺎﺟﻼ ،ﻭﻗﺎﻝ ﰲ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ :ﺍﻷﻛﱪ؛ ﻟﺬﻟﻚ ﺍﳌﻌﲎ ،ﻭﻟﻮ ﻗـﺎﻝ :ﺩﻭﻥ
) ( 1ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺍﻵﻳﺔ . 21
)( 2ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﻣﺎﺩﺓ ﻋﺬﺏ ،583/1،ﻭﺍﻧﻈﺮ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺎﻣﻮﺱ .176/3
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ﺍﻟﻌﺬﺍﺏ ﺍﻷﺑﻌﺪ ﺍﻷﻗﺼﻰ ﳌﺎ ﺣﺼﻞ ﺍﻟﺘﺨﻮﻳﻒ ﺑﻪ ،ﻣﺜﻞ ﻣﺎ ﳛﺼﻞ ﺑﻮﺻﻔﻪ ﺑﺎﻟﻜﱪ ،ﻭ ﺑﺎﳉﻤﻠﺔ ﻓﻘﺪ ﺍﺧﺘﺎﺭ ﺍﷲ
)(1
ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺬﺍﺑﲔ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻠﺢ ﻟﻠﺘﺨﻮﻳﻒ ﻣﻦ ﺍﻟﻮﺻﻔﲔ ﺍﻵﺧﺮﻳﻦ ﻓﻴﻬﻤﺎ ،ﳊﻜﻤﺔ ﺑﺎﻟﻐﻪ(.
ﺃﻣﺎ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ :ﻓﻬﻮ ﻛﻞ ﻋﺬﺍﺏ ﻋﺬﺏ ﺍﷲ ﺑﻪ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﺃﻭ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ،ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ
ﺃﻭ ﰲ ﺩﺍﺭ ﺍﻟﱪﺯﺥ (2)،ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻋﺎﻣﺎ ﻛﻌﺬﺍﺏ ﻗﻮﻡ ﻧﻮﺡ ،ﺃﻡ ﻛﺎﻥ ﺧﺎﺻﺎ ،ﻛﻤﺎ ﺣـﺼﻞ
ﻟﻘﺎﺭﻭﻥ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺣﺴﻴﺎ ﻛﺎﻟﻐﺮﻕ ﻭﺍﳋﺴﻒ ﻭﺍﳌﺴﺦ ﻭﺍﻟﺰﻟﺰﻟﺔ ﻭﺍﻟﺼﻴﺤﺔ ،ﺃﻡ ﻛﺎﻥ ﻣﻌﻨﻮﻳﺎ ،ﻛﻄﻤـﺲ
ﺍﻷﺑﺼﺎﺭ ،ﻭﺍﳋﺘﻢ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ،ﻭﺍﻟﻄﺒﻊ ﻋﻠﻴﻬﺎ ،ﻭﻋﺪﻡ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ،ﻭﺗﺴﻠﻴﻂ ﺍﻟﺸﻴﺎﻃﲔ ،ﻭﺳﻮﺍﺀ ﺃﻛـﺎﻥ
ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﺗﻄﺎﻭﻻ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﻛﺎﻟﺸﺮﻙ ،ﻭﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ ،ﺃﻡ ﻛﺎﻥ ﺗﻌﺪﻳﺎ ﻋﻠـﻰ ﺍﳌﺨﻠـﻮﻗﲔ ﻛﻘﺘـﻞ
ﺍﳌﺴﺘﻀﻌﻔﲔ ،ﻭﺍﻟﺘﻄﻔﻴﻒ ﰲ ﺍﳌﻮﺍﺯﻳﻦ ،ﻭﻗﺪ ﻳﻌﺠﻞ ﺍﷲ ﺍﻟﻌﻘﻮﺑﺔ ﻭﻳﺒﺎﻏﺖ ﺑﺎﻟﺬﻧﺐ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ
ﺴﻴﹶﺌ ﺔ ﻀ ﺮﻋﻮ ﹶﻥ ) (94ﹸﺛﻢ ﺑ ﺪﹾﻟﻨﺎ ﻣﻜﹶـﺎ ﹶﻥ ﺍﻟـ ﻀﺮﺍﺀ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ
ﻓﻲ ﹶﻗ ﺮﻳ ﺔ ﻣﻦ ﻧﹺﺒ ﻲ ﹺﺇﻻﱠ ﹶﺃ ﺧ ﹾﺬﻧﺎ ﹶﺃ ﻫﹶﻠﻬﺎ ﺑﹺﺎﹾﻟﺒ ﹾﺄﺳﺎﺀ ﻭﺍﻟ
ﺸ ﻌﺮﻭ ﹶﻥ .(3)ﻭﻗـﺎﻝ ﺴﺮﺍﺀ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎﻫﻢ ﺑ ﻐﺘ ﹰﺔ ﻭ ﻫ ﻢ ﹶﻻ ﻳ ﻀﺮﺍﺀ ﻭﺍﻟ
ﺲ ﺁﺑﺎﺀﻧﺎ ﺍﻟ ﺴﻨ ﹶﺔ ﺣﺘﻰ ﻋﻔﹶﻮﹾﺍ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻗ ﺪ ﻣ ﺤ ﺍﹾﻟ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﹶﺃﹶﻓﹶﺄ ﻣ ﻦ ﹶﺃ ﻫﻞﹸ ﺍﹾﻟ ﹸﻘﺮﻯ ﺃﹶﻥ ﻳ ﹾﺄﺗﻴﻬ ﻢ ﺑ ﹾﺄ ﺳﻨﺎ ﺑﻴﺎﺗﹰﺎ ﻭ ﻫ ﻢ ﻧﺂﺋﻤﻮ ﹶﻥ ) (97ﹶﺃ ﻭ ﹶﺃ ﻣ ﻦ ﹶﺃ ﻫﻞﹸ ﺍﹾﻟ ﹸﻘﺮﻯ ﺃﹶﻥ
ﺿﺤﻰ ﻭ ﻫ ﻢ ﻳ ﹾﻠ ﻌﺒﻮ ﹶﻥ. (4) ﻳ ﹾﺄﺗﻴﻬ ﻢ ﺑ ﹾﺄ ﺳﻨﺎ
ﻭﻗﺪ ﳚﻤﻊ ﺍﷲ ﻋﻠﻰ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺬﺍﺏ ﺍﻟﱪﺯﺥ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳐﱪﺍ ﻋﻦ ﻗﻮﻡ
ﻓﺮﻋﻮﻥ ﻭﺃﻧﻪ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﻄﻮﻓﺎﻥ ﻭﺍﳉﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ:ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﹺﻬﻢ ﺍﻟﻄﱡﻮﻓﹶﺎ ﹶﻥ ﻭﺍﹾﻟﺠـﺮﺍ ﺩ ﻭﺍﹾﻟ ﹸﻘﻤـ ﹶﻞ
ﲔ ) (133ﻭﹶﻟﻤﺎ ﻭﹶﻗ ﻊ ﻋﹶﻠﻴ ﹺﻬﻢ ﺍﻟﺮ ﺟ ﺰ ﺠ ﹺﺮ ﻣ
ﺕ ﻓﹶﺎ ﺳﺘ ﹾﻜﺒﺮﻭﹾﺍ ﻭﻛﹶﺎﻧﻮﹾﺍ ﹶﻗ ﻮﻣﺎ ﻣ ﻼ ﺼﹶ ﺕ ﻣ ﹶﻔ ﻉ ﻭﺍﻟ ﺪ ﻡ ﺁﻳﺎ ﻀﻔﹶﺎ ﺩ ﻭﺍﻟ
ﻚ ﺑﻨﹺـﻲ ﻚ ﻭﹶﻟﻨ ﺮ ﺳﹶﻠ ﻦ ﻣ ﻌ
ﺖ ﻋﻨﺎ ﺍﻟ ﺮ ﺟ ﺰ ﹶﻟﻨ ﺆ ﻣﻨ ﻦ ﹶﻟ
ﺸ ﹾﻔ ﻚ ﹺﺑﻤﺎ ﻋ ﹺﻬ ﺪ ﻋﻨ ﺪ ﻙ ﹶﻟﺌﻦ ﹶﻛ ﻉ ﹶﻟﻨﺎ ﺭﺑ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳﺎ ﻣﻮﺳﻰ ﺍ ﺩ
ﺸﻴﺎ ﻭﻳ ﻮ ﻡ ﺗﻘﹸﻮ ﻡ ﹺﺇ ﺳﺮﺁﺋﻴ ﹶﻞ .(5)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ ﻋﻦ ﻋﺬﺍﻢ ﰲ ﻗﺒﻮﺭﻫﻢ:ﺍﻟﻨﺎ ﺭ ﻳ ﻌ ﺮﺿﻮ ﹶﻥ ﻋﹶﻠﻴﻬﺎ ﹸﻏ ﺪﻭﺍ ﻭ ﻋ
ﺏ (6)ﻓﺎﻟﻨﺎﺭ ﺍﻟﱵ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻴﻬﺎ ﻏﺪﻭﺍ ﻭﻋﺸﻴﺎ؛ ﺇﳕـﺎ ﻳﻌﺮﺿـﻮﻥ ﺍﻟﺴﺎ ﻋﺔﹸ ﹶﺃ ﺩ ﺧﻠﹸﻮﺍ ﺁ ﹶﻝ ﻓ ﺮ ﻋ ﻮ ﹶﻥ ﹶﺃ ﺷ ﺪ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻋﻠﻴﻬﺎ ﻭﻫﻢ ﰲ ﻗﺒﻮﺭﻫﻢ ،ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ .
ﻭﻗﺪ ﻳﺘﺄﺧﺮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ،ﻭﻳﻈﻦ ﺍﳌﻐﺮﻭﺭ ﺃﻧﻪ ﻋﻠﻰ ﺧﲑ؛ ﺧﺎﺻﺔ ﺇﺫﺍ ﺭﺃﻯ ﻧﻌﻢ ﺍﷲ ﻣﺘﻮﺍﻟﻴﺔ ﻋﻠﻴﻪ ،ﻭﻣﻨﻨﻪ
ﻣﺘﺮﺍﺩﻓﺔ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺬﺍﺏ ﺍﷲ ﺇﻻ ﻛﻠﻤﺢ ﺍﻟﺒﺼﺮ ،ﻛﻤﺎ ﻭﻗﻊ ﻟﻘﻮﻡ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ
ﺣﻴﻨﻤﺎ ﻛﺬﺑﻮﻩ ﻭﺧﺎﻟﻔﻮﺍ ﺃﻣﺮﻩ ،ﻓﺪﻋﺎ ﺭﺑﻪ ﻋﻠﻴﻬﻢ؛ ﻓﺈﺫﺍ ﺍﳌﺮﺍﺳﻴﻢ ﺍﻹﳍﻴﺔ ﺗﺘﱰﻝ ﻼﻛﻬﻢ )ﻓﻮ ﺍﷲ ﻣﺎ ﻛﺎﻥ ﺑﲔ
ﺇﻫﻼﻙ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﳒﺎﺓ ﻧﺒﻴﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ ﺇﻻ ﻣﺎ ﺑﲔ ﺍﻟﺴﺤﺮ ﻭﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ؛ ﻭﺇﺫﺍ ﺑﺪﻳﺎﺭﻫﻢ ﻗﺪ ﺍﻗﺘﻠﻌﺖ ﻣـﻦ
) ( 1ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ . 158/25
) ( 2ﺳﻴﺄﰐ ﺑﻴﺎﻥ ﺫﻟﻚ ﻋﻨﺪ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ،ﻭﺇﻳﺮﺍﺩ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
) ( 3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ .95،94
) ( 4ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ .98،97
) ( 5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ .134،133
) ( 6ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ .46
8
ﺃﺻﻮﳍﺎ ﻭﺭﻓﻌﺖ ﳓﻮ ﺍﻟﺴﻤﺎﺀ ،ﺣﱴ ﲰﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻧﺒﺎﺡ ﺍﻟﻜﻼﺏ ،ﻭﻴﻖ ﺍﳊﻤﲑ ،ﻓﱪﺯ ﺍﳌﺮﺳﻮﻡ ﺍﻟـﺬﻱ ﻻ
ﻳﺮﺩ ،ﻣﻦ ﻋﻨﺪ ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ ،ﻋﻠﻰ ﻳﺪﻱ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺟﱪﺍﺋﻴﻞ ،ﺑﺄﻥ ﻳﻘﻠﺒﻬﺎ ﻋﻠﻴﻬﻢ ،ﻛﻤﺎ ﺃﺧـﱪ ﺑـﻪ ﰲ
ﺠﺎ ﺭ ﹰﺓ ﻣـﻦ ﳏﻜﻢ ﺍﻟﺘﱰﻳﻞ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﹶﻓﹶﻠﻤﺎ ﺟﺎﺀ ﹶﺃ ﻣ ﺮﻧﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﻋﺎﻟﻴﻬﺎ ﺳﺎﻓﹶﻠﻬﺎ ﻭﹶﺃ ﻣ ﹶﻄ ﺮﻧﺎ ﻋﹶﻠﻴﻬﺎ ﺣ
ﺳﺠﻴ ﹴﻞ ﻣﻨﻀﻮ ﺩ (1)ﻓﺠﻌﻠﻬﻢ ﺁﻳﺔ ﻟﻠﻌﺎﳌﲔ ،ﻭﻣﻮﻋﻈﺔ ﻟﻠﻤﺘﻘﲔ ،ﻭﻧﻜﺎﻻ ﻭﺳﻠﻔﺎ ﳌﻦ ﺷﺎﺭﻛﻬﻢ ﰲ ﺃﻋﻤـﺎﳍﻢ
)(2
ﻣﻦ ﺍﺮﻣﲔ(.
ﻚ ﺍﱠﻟﺬﻳ ﻦ ﻳﺴﺎ ﹺﺭﻋﻮ ﹶﻥ ﻓﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹺﺇﻧ ﻬ ﻢ ﺤﺰﻧ ﻭﻗﺪ ﻳﺆﺟﻞ ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ؛ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻨﻜﺎﻝ :ﻭ ﹶﻻ ﻳ
ﺏ ﻋﻈﻴ ﻢ .(3)ﻭﳛﺴﺐ ﺍﻟﻜﺎﻓﺮ ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ ﺣﻈﺎ ﻓﻲ ﺍﻵ ﺧ ﺮ ﺓ ﻭﹶﻟﻬ ﻢ ﻋﺬﹶﺍ ﻀﺮﻭﹾﺍ ﺍﻟﻠﱠ ﻪ ﺷﻴﺌﹰﺎ ﻳﺮﹺﻳ ﺪ ﺍﻟﱠﻠ ﻪ ﹶﺃﻻﱠ ﻳ ﻟﹶﻦ ﻳ
ﺴ ﹺﻬ ﻢ ﹺﺇﻧﻤﺎ ﻧ ﻤﻠﻲ ﹶﻟ ﻬ ﻢ ﺴﺒ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃﻧﻤﺎ ﻧ ﻤﻠﻲ ﹶﻟ ﻬ ﻢ ﺧﻴ ﺮ ﱢﻟﺄﹶﻧﻔﹸ ِﺤ ﺃﻥ ﻣﺎ ﳝﻠﻲ ﻟﻪ ﺍﷲ ﺧﲑ ﻟﻨﻔﺴﻪ ﻭ ﹶﻻ ﻳ
ﲔ (4).ﻭﻳﻈﻦ ﻣﻦ ﻻ ﺧﻼﻕ ﻟﻪ ﻭﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﺃﻢ ﻋﻠﻰ ﻫﺪﻯ ﻣﺴﺘﻘﻴﻢ؛ ﺏ ﻣ ﹺﻬ ﻟﻴ ﺰﺩﺍﺩﻭﹾﺍ ﹺﺇﹾﺛﻤﺎ ﻭﹶﻟ ﻬﻢ ﻋﺬﹶﺍ
ﳌﺎ ﻳﺮﻯ ﻣﻦ ﲤﺘﻌﻬﻢ ﺑﺎﳊﻴﺎﺓ ،ﻭﺳﻼﻣﺘﻬﻢ ﻣﻦ ﺍﻟﻨﻜﺎﻝ ،ﻭﻻ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺇﳕﺎ ﻫﻮ ﻣـﻦ
ﺗﻌﺠﻴﻞ ﺟﺰﺍﺋﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻳ ﻮ ﻡ ﻳ ﻌ ﺮﺽ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ﹺﺭ ﹶﺃ ﹾﺫ ﻫﺒﺘ ﻢ ﹶﻃﻴﺒﺎﺗ ﹸﻜ ﻢ ﻓـﻲ
ﺤ ﻖ ﺽ ﹺﺑ ﻐﻴ ﹺﺮ ﺍﹾﻟ
ﺴﺘ ﹾﻜﹺﺒﺮﻭ ﹶﻥ ﻓﻲ ﺍ َﻷ ﺭ ﹺ ﺏ ﺍﹾﻟﻬﻮ ﻥ ﹺﺑﻤﺎ ﻛﹸﻨﺘ ﻢ ﺗ ﺠ ﺰ ﻭ ﹶﻥ ﻋﺬﹶﺍ ﺣﻴﺎﺗﻜﹸﻢ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍ ﺳﺘ ﻤﺘ ﻌﺘﻢ ﹺﺑﻬﺎ ﻓﹶﺎﹾﻟﻴ ﻮ ﻡ ﺗ
ﺴﻘﹸﻮ ﹶﻥ (5).ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ):ﻓﺠﻮﺯﻭﺍ ﻣﻦ ﺟﻨﺲ ﻋﻤﻠـﻬﻢ، ﻭﹺﺑﻤﺎ ﻛﹸﻨﺘ ﻢ ﺗ ﹾﻔ
ﻓﻜﻤﺎ ﻣﺘﻌﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺍﺳﺘﻜﱪﻭﺍ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ،ﻭﺗﻌﺎﻃﻮﺍ ﺍﻟﻔﺴﻖ ﻭﺍﳌﻌﺎﺻﻲ؛ ﺟﺎﺯﺍﻫﻢ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ
ﺑﻌﺬﺍﺏ ﺍﳍﻮﻥ ،ﻭﻫﻮ ﺍﻹﻫﺎﻧﺔ ﻭﺍﳋﺰﻱ ﻭﺍﻵﻻﻡ ﺍﳌﻮﺟﻌﺔ ،ﻭﺍﳊﺴﺮﺍﺕ ﺍﳌﺘﺘﺎﺑﻌـﺔ ،ﻭﺍﳌﻨـﺎﺯﻝ ﰲ ﺍﻟـﺪﺭﻛﺎﺕ
ﺍﳌﻔﻈﻌﺔ( (6) .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻣﻮﺿﺤﺎ ﺃﻥ ﻣﺎ ﻳﺮﺯﻗﻮﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﳌﺎﻝ ﻭﺍﻟﺒﻨﲔ ﻭﺳﻌﺔ ﺍﻟﻌﻴﺶ؛ ﺇﳕﺎ ﻫـﻮ
ﲔ ) (55ﻧﺴﺎ ﹺﺭﻉ ﹶﻟ ﻬ ﻢ ﻓﻲ ﺴﺒﻮ ﹶﻥ ﹶﺃﻧﻤﺎ ﻧ ﻤ ﺪﻫﻢ ﹺﺑ ﻪ ﻣﻦ ﻣﺎ ﹴﻝ ﻭﺑﹺﻨ ﺤﻣﻦ ﺍﳌﺴﺎﺭﻋﺔ ﳍﻢ ﰲ ﺟﺰﺍﺀ ﺃﻋﻤﺎﳍﻢ :ﹶﺃﻳ
)(7
ﺸ ﻌﺮﻭ ﹶﻥ ﺕ ﺑﻞ ﱠﻻ ﻳ ﺨﻴﺮﺍ
ﺍﹾﻟ
ﻭﻳﺘﱰﻝ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺗﺴﻠﻴﺔ ﻟﻠﻨﱯ ﻭﻟﻠﻤﺆﻣﻨﲔ ﺃﻻ ﳛﺰﻢ ﲤﺘﻊ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ،ﻭﻻ ﻳﻐﺮﻢ ﺗﻘﻠﺒـﻬﻢ ﰲ
ﺲ
ﻉ ﹶﻗﻠﻴ ﹲﻞ ﹸﺛﻢ ﻣـ ﹾﺄﻭﺍ ﻫ ﻢ ﺟﻬـﻨ ﻢ ﻭﺑﹺـﹾﺌ ﻼ ﺩ ) (196ﻣﺘﺎ ﻚ ﺗ ﹶﻘﻠﱡﺐ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﻓﻲ ﺍﹾﻟﹺﺒ ﹶ ﺍﻟﺒﻼﺩ ﹶﻻ ﻳ ﻐﺮﻧ
ﺍﹾﻟ ﻤﻬﺎ ﺩ (8).ﻭﻣﺎ ﺭﺑﻚ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ؛ ﻓﻬﺆﻻﺀ ﻗﻮﻡ ﻋﻤﻠﻮﺍ ﻟﻠﺤﻴﺎﺓ ،ﻭﻧﺬﺭﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﺤﻴﺎﺓ ،ﺭﻏﺒـﻮﺍ ﺃﻥ
ﺤﻴﺎ ﹶﺓ ﺍﻟ ﺪﻧﻴﺎ
ﺗﻜﻮﻥ ﺣﺴﻨﺎﻢ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ؛ ﻓﻜﺎﻥ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ﻗﺎﻝ ﺗﻌﺎﱃ:ﻣﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮﹺﻳ ﺪ ﺍﹾﻟ
) ( 1ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .82
) ( 2ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ .121
) ( 3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ .176
) ( 4ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ .178
) ( 5ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺍﻵﻳﺔ .30
) ( 6ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ .161/4
) ( 7ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻵﻳﺘﺎﻥ .56،55
) ( 8ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺘﺎﻥ .197،196
9
ﺲ ﹶﻟ ﻬ ﻢ ﻓﻲ ﺍﻵ ﺧ ﺮ ﺓ
ﻚ ﺍﱠﻟﺬﻳ ﻦ ﹶﻟﻴ
ﺨﺴﻮ ﹶﻥ ) (15ﹸﺃ ﻭﻟﹶـﺌ ﻭﺯﹺﻳﻨﺘﻬﺎ ﻧ ﻮﻑ ﹺﺇﹶﻟﻴ ﹺﻬ ﻢ ﹶﺃ ﻋﻤﺎﹶﻟ ﻬ ﻢ ﻓﻴﻬﺎ ﻭ ﻫ ﻢ ﻓﻴﻬﺎ ﹶﻻ ﻳﺒ
ﺻﻨﻌﻮﹾﺍ ﻓﻴﻬﺎ ﻭﺑﺎ ﻃ ﹲﻞ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ.(1)
ﻂ ﻣﺎ ﹺﺇﻻﱠ ﺍﻟﻨﺎ ﺭ ﻭ ﺣﹺﺒ ﹶ
ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻌﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ):ﺇﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻳﻌﺰﻭﻥ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﻳﺼﺎﺑﻮﻥ ـﺎ -
ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﳌﺼﺎﺋﺐ ﻣﺎﻟﻴﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ،ﺃﻭ ﺃﻣﻨﻴﺔ ﺳﻴﺎﺳﻴﺔ -ﻳﻌﺰﻭﻥ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﺇﱃ ﺃﺳﺒﺎﺏ ﻣﺎﺩﻳﺔ ﲝﺘﺔ،
ﺇﱃ ﺃﺳﺒﺎﺏ ﺳﻴﺎﺳﻴﺔ ﺃﻭ ﺃﺳﺒﺎﺏ ﻣﺎﻟﻴﺔ ﺃﻭ ﺃﺳﺒﺎﺏ ﺣﺪﻭﺩﻳﺔ .ﻭ ﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﻗـﺼﻮﺭ ﺃﻓﻬـﺎﻣﻬﻢ ،ﻭ
ﺿﻌﻒ ﺇﳝﺎﻢ ،ﻭﻏﻔﻠﺘﻬﻢ ﻋﻦ ﺗﺪﺑﺮ ﻛﺘﺎﺏ ﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ، ﺇﻥ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺃﺳـﺒﺎﺑﺎ ﺷـﺮﻋﻴﺔ ،
ﺃﺳﺒﺎﺑﺎ ﳍﺬﻩ ﺍﳌﺼﺎﺋﺐ ﺃﻗﻮﻯ ﻭ ﺃﻋﻈﻢ ﺗﺄﺛﲑﺍ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ،ﻟﻜﻦ ﻗﺪ ﺗﻜﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻭﺳﻴﻠﺔ ﳌـﺎ ﺗﻘﺘـﻀﻴﻪ
ﺱ
ﺖ ﹶﺃﻳـﺪﻱ ﺍﻟﻨـﺎ ﹺ
ﺴﺒ
ﺤ ﹺﺮ ﹺﺑﻤﺎ ﹶﻛ
ﺍﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻭ ﺍﻟﻌﻘﻮﺑﺎﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻇ ﻬ ﺮ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ ﻓﻲ ﺍﹾﻟﺒ ﺮ ﻭﺍﹾﻟﺒ
ﺾ ﺍﱠﻟﺬﻱ ﻋ ﻤﻠﹸﻮﺍ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ .(2)
ﻟﻴﺬﻳ ﹶﻘﻬﻢ ﺑ ﻌ
ﻭﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﻃﺮﻓﺎ ﻣﻨﻬﺎ – ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻬﺎ – ﻳﻼﺣﻆ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﺑﲔ ﺍﻟـﺬﻧﺐ ﻭﺑـﲔ
ﺍﻟﻌﻘﻮﺑﺔ ﺗﻨﺎﺳﺒﺎ ﻋﻈﻴﻤﺎ ،ﻓﺈﺫﺍ ﻣﻨﻊ ﺍﻟﻌﺒﺎﺩ ﺯﻛﺎﺓ ﺃﻣﻮﺍﳍﻢ؛ ﻣﻨﻌﻮﺍ ﺍﻟﻘﻄﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﺇﺫﺍ ﺗﺮﻛﻮﺍ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ
ﻛﺘﺎﺏ ﺍﷲ؛ ﺟﻌﻞ ﺍﷲ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ،ﻭﺇﺫﺍ ﻃﻠﺐ ﻛﺜﺮﺓ ﺍﳌﺎﻝ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺑﺎ ،ﳏﻖ ﺍﷲ ﺃﻣﻮﺍﻟﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ
ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ):ﻓﻌﻘﻮﺑﺎﺕ ﺍﻟﺸﺎﺭﻉ ﺟـﺎﺀﺕ ﻋﻠـﻰ ﺃﰎ ﺍﻟﻮﺟـﻮﻩ ،ﻭﺃﻭﻓﻘﻬـﺎ ﻟﻠﻌﻘـﻞ ،ﻭﺃﻗﻮﻣﻬـﺎ
ﺑﺎﳌﺼﻠﺤﺔ...،ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ :ﻭﻋﻘﻮﺑﺎﺕ ﺍﻟﺬﻧﻮﺏ ﻧﻮﻋﺎﻥ :ﺷﺮﻋﻴﺔ ﻭﻗﺪﺭﻳﺔ ،ﻓﺈﺫﺍ ﺃﻗﻴﻤﺖ ﺍﻟﺸﺮﻋﻴﺔ ﺭﻓﻌـﺖ
ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻘﺪﺭﻳﺔ ﺃﻭ ﺧﻔﻔﺘﻬﺎ ،ﻭﻻ ﻳﻜﺎﺩ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﳚﻤﻊ ﻋﻠﻰ ﻋﺒﺪﻩ ﺑﲔ ﺍﻟﻌﻘـﻮﺑﺘﲔ ﺇﻻ ﺇﺫﺍ ﱂ ﻳـﻒ
)(3
ﺃﺣﺪﳘﺎ ﺑﺮﻓﻊ ﻣﻮﺟﺐ ﺍﻟﺬﻧﺐ(.
ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ) :ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻋﻘﻮﺑﺎﺕ ﺍﻟﺴﻴﺌﺎﺕ ﺗﺘﻨﻮﻉ :ﺇﻣﺎ ﰲ ﺍﻟﻘﻠﺐ ،ﻭﺇﻣﺎ ﰲ ﺍﻟﺒﺪﻥ ،ﻭﺇﻣـﺎ ﻓﻴﻬﻤـﺎ،
ﻭﻋﻘﻮﺑﺎﺕ ﰲ ﺩﺍﺭ ﺍﻟﱪﺯﺥ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﻋﻘﻮﺑﺎﺕ ﻳﻮﻡ ﻋﻮﺩ ﺍﻷﺟﺴﺎﻡ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﺎﻟﺬﻧﺐ ﻻ ﳜﻠـﻮ
ﻣﻦ ﻋﻘﻮﺑﺔ ﺍﻟﺒﺘﺔ ،ﻭﻟﻜﻦ ﳉﻬﻞ ﺍﻟﻌﺒﺪ ﻻ ﻳﺸﻌﺮ ﲟﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ؛ ﻷﻧﻪ ﲟﱰﻟﺔ ﺍﻟﺴﻜﺮﺍﻥ ﻭﺍﳌﺨﺪﺭ ﻭﺍﻟﻨﺎﺋﻢ
ﺍﻟﺬﻱ ﻻ ﻳﺸﻌﺮ ﺑﺎﻷﱂ ،ﻓﺈﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻭﺻﺤﻰ ﺃﺣﺲ ﺑﺎﳌﺆﱂ ،ﻓﺘﺮﺗﺐ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻋﻠﻰ ﺍﻟـﺬﻧﻮﺏ ﻛﺘﺮﺗـﺐ
ﺍﻹﺣﺮﺍﻕ ﻋﻠﻲ ﺍﻟﻨﺎﺭ ،ﻭﺍﻟﻜﺴﺮ ﻋﻠﻰ ﺍﻻﻧﻜﺴﺎﺭ ،ﻭﻗﺪ ﺗﻘﺎﺭﻥ ﺍﳌﻀﺮﺓ ﺍﻟﺬﻧﺐ ،ﻭﻗﺪ ﺗﺘﺄﺧﺮ ﻋﻨﻪ ﺇﻣﺎ ﻳﺴﲑﺍ ﻭﺇﻣﺎ
ﻣﺪﺓ ،ﻛﻤﺎ ﻳﺘﺄﺧﺮ ﺍﳌﺮﺽ ﻋﻦ ﺳﺒﺒﻪ ﺃﻥ ﻳﻘﺎﺭﻧﻪ ،ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﻘﻊ ﺍﻟﻐﻠﻂ ﻟﻠﻌﺒﺪ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ،ﻭﻳﺬﻧﺐ ﺍﻟﺬﻧﺐ
ﻓﻼ ﻳﺮﻯ ﺃﺛﺮﻩ ﻋﻘﻴﺒﻪ ،ﻭﻻ ﻳﺪﺭﻱ ﺃﻧﻪ ﻳﻌﻤﻞ ،ﻭﻋﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺞ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ،ﻛﻤـﺎ ﺗﻌﻤـﻞ ﺍﻟـﺴﻤﻮﻡ
)(4
ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﻀﺎﺭﺓ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ(.
) ( 1ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺘﺎﻥ.16،15
) ( 2ﺃﺛﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ .9،ﻭﺍﻵﻳﺔ .41
) ( 3ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ 77
) ( 4ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ .82-81
10
ﻭﺑﻌﺪ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ،ﻳﺘﺒﻘﻰ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻣﺴﺎﺋﻞ ،ﰲ ﺑﺴﻄﻬﺎ ﻭﺗﻨﺎﻭﳍﺎ ﺍﻹﺟﺎﺑ ﹸﺔ ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ
ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ،ﻭﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻫﻲ -:
ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻫﻞ ﻋﺪﻡ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ﻋﻦ ﺍﻟﻌﺎﺻﻲ ؟.
ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﻭﺃﻧﻪ ﻗﺪ ﻳﻌﺠﻞ ﻭﻗﺪ ﻳﺆﺧﺮ ،ﻭﻗﺪ ﳚﻤـﻊ ﻋﻠـﻰ
ﺍﳌﻌﺎﻧﺪ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ،ﻭﻋﺬﺍﺏ ﺍﻟﱪﺯﺥ ،ﻭﻋﺬﺍﺏ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻭﻗﺪ ﺗﻌﺠﻞ ﻟﻪ ﻃﻴﺒﺎﺗﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﺪﺧﺮ ﻟﻪ
ﺍﻟﻌﺬﺍﺏ ﻛﺎﻣﻼ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﺈﻥ ﻋﺪﻡ ﺣﻠﻮﻝ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻌﺎﺟﻠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﺻﻲ
)(1
ﺴﻴﻬ ﻢ ﻟﻴﺲ ﺩﻟﻴﻼ ﻋﻠﻰ ﺭﺿﻰ ﺍﷲ ﻋﻠﻴﻪ؛ ﺑﻞ ﻫﺬﺍ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﺑﺄﻋﺪﺍﺋﻪ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻧﺴﻮﺍ ﺍﻟﻠﱠ ﻪ ﹶﻓﻨ ِ
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ):ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﺭﻢ ﺳﺒﺤﺎﻧﻪ ﻧﺴﻴﻬﻢ ،ﻭﺃﻧﺴﺎﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻧـﺴﻮﺍ
ﺴﻴﻬ ﻢ ﻓﻌﺎﻗﺐ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻧﺴﻴﻪ ﻋﻘﻮﺑﺘﲔ-: ﺍﻟﻠﱠ ﻪ ﹶﻓﻨ ِ
ﺴﻴﻪ.
ﺇﺣﺪﺍﳘﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻧ ِ
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ ﺃﻧﺴﺎﻩ ﻧﻔﺴﻪ.
ﻭﻧﺴﻴﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻌﺒﺪ ،ﺇﳘﺎﻟﻪ ﻭﺗﺮﻛﻪ ،ﻭﲣﹼﻠﻴﻪ ﻋﻨﻪ ،ﻭﺇﺿﺎﻋﺘﻪ ،ﻭﻧﺴﻴﺎﻧﻪ ،ﻓﺎﳍﻼﻙ ﺃﺩﱏ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻴﺪ ﻟﻠﻔﻢ.
ﻭﺃﻣﺎ ﺇﻧﺴﺎﺅﻩ ﻧﻔﺴﻪ :ﻓﻬﻮ ﺇﻧﺴﺎﺅﻩ ﳊﻈﻮﻇﻬﺎ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﺃﺳﺒﺎﺏ ﺳﻌﺎﺩﺎ ﻭﻓﻼﺣﻬﺎ ﻭﺇﺻﻼﺣﻬﺎ ﻭﻣﺎ ﻳﻜﻤﻠﻬﺎ،
ﳘﺘﻪ ،ﻓﲑﻏﺐ ﻓﻴﻪ ،ﻓﺈﻧﻪ ﺴﻴﻪ ﺫﻟﻚ ﻛﻠﻪ ﲨﻴﻌﻪ ،ﻓﻼ ﳜﻄﺮ ﺑﺒﺎﻟﻪ ،ﻭﻻ ﳚﻌﻠﻪ ﻋﻠﻰ ﺫﻛﺮﻩ ،ﻭﻻ ﻳﺼﺮﻑ ﺇﻟﻴﻪ ﹼ ﹺﺑﻨ
ﻻ ﳝﺮ ﺑﺒﺎﻟﻪ ﺣﱴ ﻳﻘﺼﺪﻩ ﻭﻳﺆﺛﺮﻩ ،ﻭﺃﻳﻀﺎ ﻓﻴﻨﺴﻴﻪ ﻋﻴﻮﺏ ﻧﻔﺴﻪ ﻭﻧﻘﺼﻬﺎ ﻭﺁﻓﺎﺎ ،ﻓﻼ ﳜﻄﺮ ﺑﺒﺎﻟﻪ ﺇﺯﺍﻟﺘـﻬﺎ
ﻭﺇﺻﻼﺣﻬﺎ ،ﻭﺃﻳﻀﺎ ﻓﻴﻨﺴﻴﻪ ﺃﻣﺮﺍﺽ ﻧﻔﺴﻪ ﻭﻗﻠﺒﻪ ﻭﺁﻻﻣﻬﺎ ،ﻓﻼ ﳜﻄﺮ ﺑﻘﻠﺒﻪ ﻣﺪﺍﻭﺍﺎ ،ﻭﻻ ﺍﻟﺴﻌﻲ ﰲ ﺇﺯﺍﻟـﺔ
ﻋﻠﻠﻬﺎ ﻭﺃﻣﺮﺍﺿﻬﺎ ﺍﻟﱵ ﺗﺆﻭﻝ ﺎ ﺇﱃ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳍﻼﻙ ،ﻓﻬﻮ ﻣﺮﻳﺾ ﻣﺜﺨﻦ ﺑﺎﳌﺮﺽ ،ﻭﻣﺮﺿﻪ ﻣﺘﺮﺍﻡ ﺑـﻪ ﺇﱃ
ﺍﻟﺘﻠﻒ ،ﻭﻻ ﻳﺸﻌﺮ ﲟﺮﺿﻪ ،ﻭﻻ ﳜﻄﺮ ﺑﺒﺎﻟﻪ ﻣﺪﺍﻭﺍﺗﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻘﻮﺑﺔ ﻟﻠﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ؛ ﻓﺄﻱ ﻋﻘﻮﺑﺔ
)(2
ﺃﻋﻈﻢ ﻣﻦ ﻋﻘﻮﺑﺔ ﻣﻦ ﺃﳘﻞ ﻧﻔﺴﻪ ،ﻭﺿﻴﻌﻬﺎ؟(.
ﻫﺬﺍ ﻣﻦ ﻭﺟﻪ ،ﻭﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻟﻴﻌﻠﻢ ﺍﻟﻌﺒﺪ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﺪﺭ ﻛﻤﺎ ﻗـﺎﻝ ﺟـﻞ
ﺱ
ﻚ ﹶﻟﺬﹸﻭ ﻣ ﻐ ﻔ ﺮ ﺓ ﻟﱢﻠﻨﺎ ﹺﻼﺕ ﻭﹺﺇﻥﱠ ﺭﺑ ﺖ ﻣﻦ ﹶﻗﺒﻠ ﹺﻬﻢ ﺍﹾﻟ ﻤﺜﹸ ﹶ
ﺴﻨ ﺔ ﻭﹶﻗ ﺪ ﺧﹶﻠ
ﺤ ﺴﻴﹶﺌ ﺔ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ
ﻚ ﺑﹺﺎﻟ
ﺠﻠﹸﻮﻧ
ﺴﺘ ﻌ ﹺ
ﺛﻨﺎﺅﻩ :ﻭﻳ
ﺏ ) (6ﻭﻳﻘﹸﻮ ﹸﻝ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﻟﻮﻵ ﺃﹸﻧ ﹺﺰ ﹶﻝ ﻋﹶﻠﻴ ﻪ ﺁﻳ ﹲﺔ ﻣﻦ ﺭﺑ ﻪ ﹺﺇﻧﻤﺎ ﺃﹶﻧ
ﺖ ﺸﺪﻳ ﺪ ﺍﹾﻟ ﻌﻘﹶﺎ ﹺ ﻚ ﹶﻟ
ﻋﻠﹶﻰ ﻇﹸ ﹾﻠ ﻤ ﹺﻬ ﻢ ﻭﹺﺇﻥﱠ ﺭﺑ
ﺾ ﺍ َﻷ ﺭﺣﺎ ﻡ ﻭﻣﺎ ﺗ ﺰﺩﺍ ﺩ ﻭ ﹸﻛﻞﱡ ﺷ ﻲ ٍﺀ ﻋﻨ ﺪﻩ ﺤ ﻤﻞﹸ ﹸﻛﻞﱡ ﺃﹸﻧﺜﹶﻰ ﻭﻣﺎ ﺗﻐﻴ ﻣﻨ ﺬ ﺭ ﻭﻟﻜﹸ ﱢﻞ ﹶﻗ ﻮ ﹴﻡ ﻫﺎ ﺩ ) (7ﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠﻢ ﻣﺎ ﺗ
ﹺﺑ ﻤ ﹾﻘﺪﺍﺭ (3)ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ ﺭﲪﻪ ﺍﷲ ﻋﻨﺪ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ):ﳜﱪ ﺗﻌﺎﱃ ﻋﻦ ﺟﻬـﻞ
) ( 1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ .67
) ( 2ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ .72-71
) ( 3ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺍﻵﻳﺎﺕ.8-6
11
ﺍﳌﻜﺬﺑﲔ ﻟﺮﺳﻮﻟﻪ ،ﺍﳌﺸﺮﻛﲔ ﺑﻪ ،ﺍﻟﺬﻳﻦ ﻭ ﻋ ﹸﻈﻮﺍ ﻓﻠﻢ ﻳﺘﻌﻈﻮﺍ ،ﻭﺃﻗﻴﻤﺖ ﻋﻠﻴﻬﻢ ﺍﻷﺩﻟﺔ ﻓﻠﻢ ﻳﻨﻘﺎﺩﻭﺍ ﳍﺎ؛ ﺑـﻞ
ﺟﺎﻫﺮﻭﺍ ﺑﺎﻹﻧﻜﺎﺭ ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﲝﻠﻢ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻋﻨﻬﻢ ،ﻭﻋﺪﻡ ﻣﻌﺎﺟﻠﺘﻬﻢ ﺑﺬﻧﻮﻢ ،ﺃﻢ ﻋﻠﻰ ﺣـﻖ،
ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ :ﻭﻛﻞ ﺷﻲﺀ ﻋﻨﺪ ﲟﻘﺪﺍﺭ ﻻ ﻳﺘﻘﺪﻡ ﻭﻻ ﻳﺘﺄﺧﺮ ،ﻭﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ ﺇﻻ ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﺣﻜﻤﺘـﻪ
ﺕ
ﺴﻤﺎﻭﺍ ﻭﻋﻠﻤﻪ( ) (1ﻭﺍﺳﺘﺪﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ﳍﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹺﺇﻥﱠ ﺭﺑ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬﻱ ﺧﹶﻠ ﻖ ﺍﻟ
ﺵ . (2)ﻭﻗﺎﻝ -ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺷﻴﺌﺎ ﻣـﻦ ﺣﻜـﻢ ﺧﻠـﻖ ﺽ ﻓﻲ ﺳﺘ ﺔ ﹶﺃﻳﺎ ﹴﻡ ﹸﺛﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ﹺ ﻭﺍ َﻷ ﺭ
ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ): -ﻭﺣﻜﻤﺔ ﺃﺧﺮﻯ ﺧﻠﻘﻬﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ؛ ﻷﻥ ﻟﻜﻞ ﺷﻲﺀ ﻋﻨﺪﻩ ﺃﺟﻼ.
ﻭﺑﻴﻦ ﺬﺍ ﺗ ﺮﻙ ﻣﻌﺎﺟﻠﺔ ﺍﻟﻌﺼﺎﺓ ﺑﺎﻟﻌﻘﺎﺏ؛ ﻷﻥ ﻟﻜﻞ ﺷﻲﺀ ﻋﻨﺪﻩ ﺃﺟﻼ ،ﻭﻫﺬﺍ ﻛﻘﻮﻟـﻪ :ﻭﹶﻟﻘﹶـ ﺪ ﺧﹶﻠ ﹾﻘﻨـﺎ
ﺻﹺﺒ ﺮ ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮﻥ .ﺑﻌﺪ ﺏ ) (38ﻓﹶﺎ ﺽ ﻭﻣﺎ ﺑﻴﻨ ﻬﻤﺎ ﻓﻲ ﺳﺘ ﺔ ﹶﺃﻳﺎ ﹴﻡ ﻭﻣﺎ ﻣ
ﺴﻨﺎ ﻣﻦ ﻟﱡﻐﻮ ﹴ ﺕ ﻭﺍ َﻷ ﺭ ﺴﻤﺎﻭﺍ ﺍﻟ
ﺃﻥ ﻗﺎﻝ :ﻭ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﹶﻗﺒﹶﻠﻬﻢ ﻣﻦ ﹶﻗ ﺮ ﻥ ﻫ ﻢ ﹶﺃ ﺷ ﺪ ﻣﻨﻬﻢ ﺑ ﹾﻄﺸﺎ.(3)(
ﻭﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﺃﻳﻀﺎ ﻓﺄﻥ ﻟﻠﻌﺬﺍﺏ ﺃﺟﻼ ﻣﺴﻤﻰ ﻭﻣﻴﻘﺎﺗﺎ ﻣﻌﻠﻮﻣﺎ ﻻ ﻳﺘﺄﺧﺮ ﻋﻨﻪ ﻭﻻ ﻳﺘﻘﺪﻡ ،ﻓﺎﻧﻈﺮ ﻛﻢ ﻟﺒﺚ
ﻒ
ﺚ ﻓﻴ ﹺﻬ ﻢ ﹶﺃﻟﹾـ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻣﻪ ﻳﺪﻋﻮﻫﻢ ﻟﻴﺆﻣﻨﻮﺍ ،ﻭﻫﻢ ﻳﻜﺬﺑﻮﻧﻪ ﻭﻳﺘﻬﻤﻮﻧﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓﹶﻠﹺﺒ ﹶ
ﲔ ﻋﺎﻣﺎ ، (4) ﻭﻛﻢ ﺃﻗﺎﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺪﻋﻮ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ،ﻭﳌﺎ ﺍﺳـﺘﻴﺄﺱ ﻣـﻦ ﺴ ﺳﻨ ﺔ ﹺﺇﻻﱠ ﺧ ﻤ ِ
ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﺩﻋﺎ ﻋﻠﻴﻬﻢ؛ ﻓﻘﺎﻝ ﺍﷲ ﻟﻪ :ﹶﻗ ﺪ ﹸﺃﺟﹺﻴﺒﺖ ﺩ ﻋ ﻮﺗ ﹸﻜﻤﺎ .(5) ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ):ﻗﺎﻝ ﺍﺑـﻦ
ﺟﺮﻳﺞ :ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻓﺮﻋﻮﻥ ﻣﻜﺚ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺃﺭﺑﻌﲔ ﺳﻨﺔ .ﻭﻗﻮﻟﻪ :ﻭ ﹶﻻ ﺗﺘﹺﺒﻌﺂ ﱢﻥ ﺳﺒﹺﻴ ﹶﻞ ﺍﻟﱠـﺬﻳ ﻦ ﹶﻻ
ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﻳﻘﻮﻝ :ﻭﻻ ﺗﺴﻠﻜﺎﻥ ﻃﺮﻳﻖ ﺍﻟﺬﻳﻦ ﳚﻬﻠﻮﻥ ﺣﻘﻴﻘﺔ ﻭﻋﺪﻱ ،ﻓﺘﺴﺘﻌﺠﻼﻥ ﻗﻀﺎﺋﻲ ،ﻓﺈﻥ ﻭﻋﺪﻱ ﻻ
ﺧﻠﻒ ﻟﻪ ،ﻭﺇﻥ ﻭﻋﻴﺪﻱ ﻧﺎﺯﻝ ﺑﻔﺮﻋﻮﻥ ،ﻭﻋﺬﺍﰊ ﻭﺍﻗﻊ ﺑﻪ ﻭﺑﻘﻮﻣﻪ() .(6ﻭﺃﻗﺎﻣﺎﻟﺮﺳﻮﻝ ﲟﻜﺔ ﺛﻼﺛﺔ ﻋﺸﺮ
ﻋﺎﻣﺎ ﳛﺎﻭﺭ ﻗﻮﻣﻪ ،ﻭﳚﺎﺩﳍﻢ ،ﻭﻳﺪﻋﻮﻫﻢ ،ﻭﻳﻘﻴﻢ ﳍﻢ ﺍﻵﻳﺎﺕ ﻭﺍﻟﱪﺍﻫﲔ ،ﻭﻫﻢ ﻳﻘﺎﺑﻠﻮﻥ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﻹﻧﻜﺎﺭ
ﻭﺍﻟﺘﻜﺬﻳﺐ ﺣﱴ ﻧﺰﻝ ﻢ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﺎﺟﻞ ﰲ ﻳﻮﻡ ﺑﺪﺭ.
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﳌﺎﺫﺍ ﺗﻔﻠﺖ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻐﻄﺮﺳﺔ ﺍﻟﻈﺎﳌﺔ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ،ﻭﲢﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺑﺎﻟﺪﻭﻝ ﺍﳌﺴﻠﻤﺔ؟!
ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﻭﺟﻮﻩ -:
ﺍﻷﻭﻝ :ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻟﻈﺎﳌﺔ ﲢﻞ ﻓﻴﻬﺎ ﺍﳌﺜﻼﺕ ﻛﻤﺎ ﲢﻞ ﺑﻐﲑﻫﺎ ،ﻓﺎﺿﻄﺮﺍﺏ ﺍﻷﻣﻦ ،ﻭﺍﻟﻌﺠﺰ ﺍﻻﻗﺘـﺼﺎﺩﻱ،
ﻭﺗﻔﺸﻲ ﺍﻷﻣﺮﺍﺽ ،ﻭﺍﻟﻔﻴﺎﺿﺎﻧﺎﺕ ﺍﳌﺪﻣﺮﺓ ،ﻭﺍﳊﺮﺍﺋﻖ ﺍﳌﺮﻭﻋﺔ ،ﻭﺍﳊﺮﻭﺏ ﺍﻟﻄﺎﺣﻨﺔ ،ﻛﻞ ﺫﻟﻚ ﳛﺪﺙ ﻓﻴﻬﺎ،
) ( 1ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ .414
) ( 2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ .54
) ( 3ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .219/7ﻭﺍﻵﻳﺎﺕ 38-36ﻣﻦ ﺳﻮﺭﺓ ﻕ .
) ( 4ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ. 14
) ( 5ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺔ .89
) ( 6ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ،162-161/1ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،430/2ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ،385/4ﻭﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .376/8
12
ﻓﻘﺪ ﺧﺎﺿﺖ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺣﺮﻭﺑﺎ ﺭﺍﺡ ﺿﺤﻴﺘﻬﺎ ﺍﻵﻻﻑ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ،ﻓﻜﻢ ﻓﻘﺪﺕ ﺃﻭﺭﺑﺎ ﻣﻦ ﻣﺌﺎﺕ ﺍﻵﻻﻑ
ﰲ ﺍﳊﺮﺑﲔ ﺍﻟﻌﺎﳌﻴﺘﲔ ،ﻭﻛﻢ ﻓﻘﺪﺕ ﺃﻣﺮﻳﻜﺎ ﻭﺭﻭﺳﻴﺎ ﻣﻦ ﺟﻨﻮﺩﻫﺎ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧـﲑﺓ ،ﻣـﻦ ﺧـﻼﻝ
ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺷﻨﺘﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﳌﺴﺘﻀﻌﻔﺔ؛ ﻓﺨﺮﺟﺖ ﻣﻨﻬﺎ ﺧﺎﺳﺌﺔ ﺣﺴﲑﺓ ،ﲡﺮ ﺃﺫﻳﺎﻝ ﺍﳍﺰﳝـﺔ،
ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﺼﺒﻪ ﺍﷲ ﻋﻠﻴﻬﻢ ﺗ ﹶﻔ ﺮﻕ ﺍﻟﺪﻭﻝ ﻭﺫﻫﺎﺏ ﺭﳛﻬـﺎ ﻭﲤﺰﻗﻬـﺎ ،ﻓﻠﻘـﺪ ﻛﺎﻧـﺖ
ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻟﻌﻈﻤﻰ )ﺑﺮﻳﻄﺎﻧﻴﺎ( ﻻ ﺗﻐﻴﺐ ﻋﻨﻬﺎ ﺍﻟﺸﻤﺲ ،ﻭﻛﺎﻥ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﻣﻜﻮﻧﺎ ﻣﻦ ﻋـﺸﺮﺍﺕ
ﺍﻟﺪﻭﻝ ﻓﺈﺫﺍﳘﺎ ﻣﺸﺮﺩﺍﻥ ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺍﻟﺪﻭﻝ ،ﲤﺎﺭﺱ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻈﻐﻮﻁ ﺍﻟﱵ ﻛﺎﻧﺎ ﳝﺎﺭﺳـﺎﻤﺎ ﻋﻠـﻰ ﻣـﻦ
ﺩﻭﻤﺎ ،ﺃﻓﻠﻢ ﻳﻜﻦ ﰲ ﺯﻭﺍﳍﻤﺎ ﻋﱪﺓ ﻭﺁﻳﺔ؟ ﻓﻜﻢ ﺷﺮﺩﺍ ﻭﲡﱪﺍ ،ﻭﻣﺎﺭﺳﺎ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻈﻠﻢ.
ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﻈﻠﻢ ﻭﺗﺘﻌﺪﻯ ﻭﻻ ﺗﱰﻝ ﺎ ﺍﳌﺜﻼﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺑﺎﺏ ﺍﻹﻣﻼﺀ ﻭﺍﻹﻧﻈﺎﺭ
ﻭﺍﳌﻜﺮ ،ﻭﺗﺄﺧﲑ ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻟﻴﺬﻭﻗﻮﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻛﺎﻣﻼ ﻏﲑ ﻣﻨﻘﻮﺹ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓﹺﺈﻣﺎ
ﻚ ﺍﱠﻟﺬﻱ ﻭ ﻋ ﺪﻧﺎ ﻫ ﻢ ﹶﻓﹺﺈﻧﺎ ﻋﹶﻠﻴﻬﹺﻢ ﻣ ﹾﻘﺘـ ﺪﺭﻭ ﹶﻥ .(1)ﻭﻗـﺎﻝ ﻚ ﹶﻓﹺﺈﻧﺎ ﻣﻨﻬﻢ ﻣﻨﺘ ﻘﻤﻮ ﹶﻥ ) (41ﹶﺃ ﻭ ﻧ ﹺﺮﻳﻨ ﻧ ﹾﺬ ﻫﺒ ﻦ ﹺﺑ
ﺴ ﹺﻬ ﻢ ﹺﺇﻧﻤﺎ ﻧ ﻤﻠﻲ ﹶﻟ ﻬ ﻢ ﻟﻴ ﺰﺩﺍ ﺩﻭﹾﺍ ﹺﺇﹾﺛﻤﺎ ﻭﹶﻟﻬـ ﻢ
ﺴﺒ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃﻧﻤﺎ ﻧ ﻤﻠﻲ ﹶﻟ ﻬ ﻢ ﺧﻴ ﺮ ﱢﻟﺄﹶﻧﻔﹸ ِ
ﺤﺗﻌﺎﱃ :ﻭ ﹶﻻ ﻳ
ﲔ (2)ﻓﻘﺪ ﻻ ﻳﺸﺎﻫﺪ ﺍﳌﺘﻌﺠﻞ ﺍﻟﻌﺬﺍﺏ ،ﻭﻳﻈﻦ ﺃﻥ ﺗﻘﻠﺒﻬﻢ ﰲ ﺍﻟﺒﻼﺩ ﺧﲑ ﳍﻢ. ﺏ ﻣ ﹺﻬ
ﻋﺬﹶﺍ
ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﻗﺪ ﺗﺘﺨﺬ ﻣﻦ ﺍﻻﺣﺘﻴﺎﻃﺎﺕ ﻣﺎ ﲣﻔﻒ ﺑﻪ ﻭﻗﻊ ﻫﺬﻩ ﺍﻟﻜـﻮﺍﺭﺙ ،ﻭﻟﻜﻨـﻬﺎ ﻻ
ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲤﻨﻌﻬﺎ ،ﻛﻤﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﻠﻢ ﺎ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ ،ﻭﻣﺎ ﺗﺘﻮﺻﻞ ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟـﺸﺄﻥ ﻟـﻴﺲ
ﺑﺴﺒﺐ ﺩﻳﻨﻬﺎ – ﻓﻘﺪ ﺗﺮﻛﺘﻪ ﻭﺭﺍﺀﻫﺎ ﻇﻬﺮﻳﺎ – ﺑﻞ ﻷﺎ ﺑﺬﻟﺖ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲢﻘﻖ ﳍﺎ ﺫﻟﻚ ،ﻭﻟﻮ ﺑـﺬﳍﺎ
ﻏﲑﻫﺎ ﻟﺘﺤﻘﻖ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﲢﻘﻖ ﳍﻢ؛ ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ﺳﻨﻨﺎ ﻭﻧﻮﺍﻣﻴﺲ ،ﻣﻦ ﻋﻤﻞ
ﺎ ﻭﺻﻞ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﻣﺎ ﺭﺗﺐ ﻋﻠﻴﻬﺎ .
ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻣﻦ ﻳﻘﻊ ﻋﻨﺪﻩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﻓﻸﻧﻪ ﺣﺼﺮ ﻧﻈﺮﻩ ﰲ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻭﺍﺣﺪﺓ ﻓﻴﻤﺎ ﳛﻞ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻟﺪﻭﻝ ،ﻭﻧﻈﺮ ﺇﱃ ﻛﺎﺭﺛﺔ ﻭﺍﺣﺪﺓ ،ﻭﱂ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻱ ﻭﻣﺎ ﺗﺘﺎﺑﻊ ﻓﻴﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻨـﺬﺭ ،ﺃﱂ
ﻳﻘﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﹶﺃﹶﻓﹶﻠ ﻢ ﻳ ﻬ ﺪ ﹶﻟ ﻬ ﻢ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﹶﻗﺒﹶﻠﻬﻢ ﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ﻥ ﻳ ﻤﺸﻮ ﹶﻥ ﻓﻲ ﻣﺴﺎ ﻛﹺﻨ ﹺﻬ ﻢ ﹺﺇﻥﱠ ﻓﻲ
ﺸ ﹾﺄﻧﺎ ﺑﻌـ ﺪﻫﺎﺖ ﻇﹶﺎﻟ ﻤ ﹰﺔ ﻭﺃﹶﻧ ﺼ ﻤﻨﺎ ﻣﻦ ﹶﻗ ﺮﻳ ﺔ ﻛﹶﺎﻧ ﺕ ُﻷ ﻭﻟﻲ ﺍﻟﻨﻬﻰ . (3) ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭ ﹶﻛ ﻢ ﹶﻗ ﻚ ﻵﻳﺎ ﹶﺫﻟ
ﹶﻗ ﻮﻣﺎ ﺁ ﺧﺮﹺﻳ ﻦ. (4)
ﺍﳋﺎﻣﺲ :ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﺇﺫﺍ ﻧﺰﻝ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﻬﻮ ﺭﲪﺔ ﻢ ،ﻭﺗﻜﻔﲑ ﳋﻄﺎﻳﺎﻫﻢ ،ﻭﺗﺬﻛﲑ ﳍـﻢ ﻟﻌﻠـﻬﻢ
ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺭﻢ ،ﻓﻴﻌﺒﺪﻭﻧﻪ ﺣﻖ ﻋﺒﺎﺩﺗﻪ ،ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻌﺪﻱ ﺭﲪﻪ ﺍﷲ ):ﻳﻌﺼﻮﻧﻪ ﻓﻴﺪﻋﻮﻫﻢ ﺇﱃ ﺑﺎﺑﻪ،
ﻭﳚﺮﻣﻮﻥ ﻓﻼ ﳛﺮﻣﻬﻢ ﺧﲑﻩ ﻭﺇﺣﺴﺎﻧﻪ ،ﻓﺈﻥ ﺗﺎﺑﻮﺍ ﺇﻟﻴﻪ ﻓﻬﻮ ﺣﺒﻴﺒﻬﻢ ،ﻷﻧـﻪ ﳛـﺐ ﺍﻟﺘـﻮﺍﺑﲔ ،ﻭﳛـﺐ
) ( 1ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺘﺎﻥ .42،41
) ( 2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ .178
) ( 3ﺳﻮﺭﺓ ﻃﻪ ﺍﻵﻳﺔ .128
) ( 4ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ .11
13
ﺍﳌﺘﻄﻬﺮﻳﻦ،ﻭﺇﻥ ﱂ ﻳﺘﻮﺑﻮﺍ ﻓﻬﻮ ﻃﺒﻴﺒﻬﻢ ،ﻳﺒﺘﻠﻴﻬﻢ ﺑﺎﳌﺼﺎﺋﺐ؛ ﻟﻴﻄﻬﺮﻫﻢ ﻣﻦ ﺍﳌﻌﺎﻳﺐ( ) .(1ﻭﺑـﲔ ﺳـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﺃﻥ ﻣﺎ ﻳﺒﺘﻠﻲ ﺑﻪ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺇﳕﺎ ﻫﻮ ﺳﺒﻴﻞ ﺑﺸﺎﺭﺓ ﳍﻢ ،ﻭﺳﺒﺐ ﻣﻐﻔﺮﺓ ﻭﺭﲪﺔ ﳍـﻢ ،ﻭﺻـﻼﺓ
ﺲ
ﺺ ﻣ ﻦ ﺍ َﻷ ﻣﻮﺍ ﹺﻝ ﻭﺍﻷﻧﻔﹸـ ﹺ ﻉ ﻭﻧ ﹾﻘ ﹴ
ﻑ ﻭﺍﹾﻟﺠﻮ ﹺ ﺸ ﻲ ٍﺀ ﻣ ﻦ ﺍﹾﻟﺨﻮ ﻋﻠﻴﻬﻢ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﻭﹶﻟﻨﺒﻠﹸ ﻮﻧﻜﹸ ﻢ ﹺﺑ
ﺸ ﹺﺮ ﺍﻟﺼﺎﹺﺑﺮﹺﻳ ﻦ ) (155ﺍﱠﻟﺬﻳ ﻦ ﹺﺇﺫﹶﺍ ﹶﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒ ﹲﺔ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹺﺇﻧﺎ ﻟﹼﻠ ﻪ ﻭﹺﺇﻧـﺎ ﹺﺇﹶﻟﻴ ﻪ ﺭﺍﺟﹺﻌﻮ ﹶﻥ )(156 ﺕ ﻭﺑ ﻭﺍﻟﺜﱠ ﻤ ﺮﺍ
ﻚ ﻫ ﻢ ﺍﹾﻟ ﻤ ﻬﺘﺪﻭ ﹶﻥ .(2)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﻭﻟﻴﺒﻠ ﻲ ﺕ ﻣﻦ ﺭﺑ ﹺﻬ ﻢ ﻭ ﺭ ﺣ ﻤ ﹲﺔ ﻭﺃﹸﻭﻟﹶـﺌ ﺻﹶﻠﻮﺍ ﻚ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﺃﹸﻭﻟﹶـﺌ
ﲔ ﻣﻨﻪ ﺑﻼﺀ ﺣﺴﻨﹰﺎ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ﻪ ﺳﻤﻴ ﻊ ﻋﻠﻴ ﻢ .(3)ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹶﻟ ﹶﻘ ﺪ ﺻـ ﺪﹶﻗﻜﹸﻢ ﺍﻟﻠﱠـ ﻪ ﻭﻋـ ﺪﻩ ﹺﺇ ﹾﺫ ﺍﹾﻟﻤ ﺆ ﻣﹺﻨ
ﺤﺒﻮ ﹶﻥ ﻣﻨﻜﹸﻢ ﻣـﻦ ﺼﻴﺘﻢ ﻣﻦ ﺑ ﻌ ﺪ ﻣﺎ ﹶﺃﺭﺍﻛﹸﻢ ﻣﺎ ﺗ ﺸ ﹾﻠﺘ ﻢ ﻭﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﻓﻲ ﺍ َﻷ ﻣ ﹺﺮ ﻭ ﻋ ﺤﺴﻮﻧﻬﻢ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ﻪ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﹶﻓ ﺗ
ﻀ ﹴﻞ ﻋﻠﹶـﻰ ﺻ ﺮﹶﻓﻜﹸ ﻢ ﻋﻨ ﻬ ﻢ ﻟﻴﺒﺘﻠﻴﻜﹸ ﻢ ﻭﹶﻟ ﹶﻘ ﺪ ﻋﻔﹶﺎ ﻋﻨ ﹸﻜ ﻢ ﻭﺍﻟﻠﱠﻪ ﺫﹸﻭ ﹶﻓ
ﻳﺮﹺﻳ ﺪ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﻨﻜﹸﻢ ﻣﻦ ﻳﺮﹺﻳ ﺪ ﺍﻵ ﺧ ﺮ ﹶﺓ ﹸﺛﻢ
ﲔ .(4) ﺍﹾﻟﻤ ﺆ ﻣﹺﻨ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻣﱴ ﻳﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺧﺎﺻﺎ ،ﻭﻣﱴ ﻳﻜﻮﻥ ﻋﺎﻣﺎ ؟! ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻌﻘﻮﺑﺔ ﴰﻠﺖ ﺍﻟـﺼﺎﱀ
ﻭﺍﻟﻄﺎﱀ ،ﻭﺍﶈﺴﻦ ﻭﺍﳌﺴﻲﺀ ،ﻓﻤﺎ ﻣﺼﲑ ﺍﻟﺼﺎﱀ ؟.
ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻪ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ،ﻭﺍﻷﻣﺮ ﺍﻟﺮﺷﻴﺪ ،ﺣﻜﻤﻪ ﺍﻟﻌﺪﻝ ،ﻭﻗﻮﻟﻪ ﺍﳌﺒﺤﺚ ،ﺣﺮﻡ ﺍﻟﻈﻠـﻢ
ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﺟﻌﻠﻪ ﺑﻴﻨﻨﺎ ﳏﺮﻣﺎ ،ﻭﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ،ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ،ﺣﺠﺔ ﻋﻠﻰ ﺍﳋﻠﻖ ،ﻭﺷﺮﻉ ﺍﻟﺘﻮﺑﺔ ،ﻭﺃﻣﺮ
ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ؛ ﻟﺌﻼ ﻳﺘﱰﻝ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﻋﺎﻣﺔ ﺍﻷﻣﺔ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﹶﻓﹶﻠ ﻮ ﹶﻻ
ﻼ ﻣ ﻤ ﻦ ﹶﺃ ﹶﳒﻴﻨﺎ ﻣﻨ ﻬ ﻢ ﻭﺍﺗﺒ ﻊ
ﺽ ﹺﺇﻻﱠ ﹶﻗﻠﻴ ﹰ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ﻥ ﻣﻦ ﹶﻗﺒﻠ ﹸﻜ ﻢ ﹸﺃ ﻭﻟﹸﻮﹾﺍ ﺑ ﻘﻴ ﺔ ﻳﻨ ﻬ ﻮ ﹶﻥ ﻋ ﹺﻦ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ ﻓﻲ ﺍ َﻷ ﺭ ﹺ
ﻚ ﺍﹾﻟﻘﹸـﺮﻯ ﹺﺑ ﹸﻈﻠﹾـ ﹴﻢ ﻭﹶﺃ ﻫﻠﹸﻬـﺎ ﻚ ﻟﻴ ﻬﻠ
ﲔ ) (116ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺭﺑ ﺠ ﹺﺮ ﻣ ﺍﱠﻟﺬﻳ ﻦ ﹶﻇﹶﻠﻤﻮﹾﺍ ﻣﺎ ﹸﺃﺗ ﹺﺮﻓﹸﻮﹾﺍ ﻓﻴ ﻪ ﻭﻛﹶﺎﻧﻮﹾﺍ ﻣ
)(5
ﺼﻠﺤﻮ ﹶﻥ ﻣ
ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺭﲪﻪ ﺍﷲ ):ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ -ﻳﺎ ﳏﻤﺪ -ﻟﻴﻬﻠﻚ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﺃﻫﻠﻜﻬﺎ -ﺍﻟﱵ ﻗﺺ
ﻋﻠﻴﻚ ﻧﺒﺄﻫﺎ – ﻇﻠﻤﺎ ،ﻭﺃﻫﻠﻬﺎ ﻣﺼﻠﺤﻮﻥ ﰲ ﺃﻋﻤﺎﳍﻢ ﻏﲑ ﻣﺴﻴﺌﲔ ،ﻓﻴﻜﻮﻥ ﺇﻫﻼﻛـﻪ ﺇﻳـﺎﻫﻢ -ﻣـﻊ
ﺇﺻﻼﺣﻬﻢ ﰲ ﺃﻋﻤﺎﳍﻢ ﻭﻃﺎﻋﺘﻬﻢ ﺭﻢ -ﻇﻠﻤﺎ ،ﻭﻟﻜﻨﻪ ﺃﻫﻠﻜﻬﺎ ﺑﻜﻔﺮ ﺃﻫﻠﻬﺎ ﺑﺎﷲ ،ﻭﲤﺎﺩﻳﻬﻢ ﰲ ﻏـﻴﻬﻢ،
)(6
ﻭﺗﻜﺬﻳﺒﻬﻢ ﺭﺳﻠﻬﻢ ﻭﺭﻛﻮﻢ ﺍﻟﺴﻴﺌﺎﺕ(.
) ( 1ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ.414-413
) ( 2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺎﺕ .157-155
) ( 3ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺍﻵﻳﺔ .17
) ( 4ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ .152
) ( 5ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺎﺕ.117-115
) ( 6ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ .140/12
14
ﻓﺈﺫﺍ ﺍﻧﺘﻬﻜﺖ ﳏﺎﺭﻡ ﺍﷲ ،ﻭﻋﺼﻴﺖ ﺃﻭﺍﻣﺮﻩ ،ﻭﺍﺳﺘﻌﻠﻦ ﺑﺎﻟﻔﻮﺍﺣﺶ؛ ﺣ ﹼﻞ ﺍﻟﻌﺬﺍﺏ ،ﻭﻧﺰﻝ ﺍﻟﻨﻜﺎﻝ ،ﻭﺣـﺎﻕ
ﺑﺎﳌﻔﺴﺪﻳﻦ ﺳﻮﺀ ﺃﻋﻤﺎﳍﻢ ،ﻓﲑﺳﻞ ﺍﷲ ﻋﺬﺍﺑﻪ ﻭﻧﻘﻤﺘﻪ ﻋﻠﻰ ﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﳐـﱪﺍ ﻋـﻦ ﺣـﺎﻝ
ﺏ ﺍﹾﻟﻬﻮ ﻥ ﹺﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﺤﺒﻮﺍ ﺍﹾﻟ ﻌﻤﻰ ﻋﻠﹶﻰ ﺍﹾﻟ ﻬﺪﻯ ﹶﻓﹶﺄ ﺧ ﹶﺬﺗﻬ ﻢ ﺻﺎ ﻋ ﹶﻘﺔﹸ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ ﲦﻮﺩ :ﻭﹶﺃﻣﺎ ﹶﺛﻤﻮ ﺩ ﹶﻓ ﻬ ﺪﻳﻨﺎ ﻫ ﻢ ﻓﹶﺎ ﺳﺘ
ﺠﻴﻨﺎ ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻛﹶﺎﻧﻮﺍ ﻳﺘﻘﹸﻮ ﹶﻥ ،(1)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ ﰲ ﺑﻴﺎﻥ ﺧﱪ ﻟﻮﻁ ﻣﻊ ﻗﻮﻣـﻪ: ﺴﺒﻮ ﹶﻥ ) (17ﻭﻧ ﻳ ﹾﻜ ِ
ﺼﺮﻭ ﹶﻥ ) (54ﹶﺃﺋﻨﻜﹸ ﻢ ﹶﻟﺘ ﹾﺄﺗﻮ ﹶﻥ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﺷ ﻬ ﻮ ﹰﺓ ﻣـﻦ ﺩﻭ ﻥ ﺸ ﹶﺔ ﻭﺃﹶﻧﺘ ﻢ ﺗﺒ
ﻭﻟﹸﻮﻃﹰﺎ ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻟ ﹶﻘ ﻮ ﻣ ﻪ ﹶﺃﺗ ﹾﺄﺗﻮ ﹶﻥ ﺍﹾﻟﻔﹶﺎ ﺣ
ﻁ ﻣﻦ ﻗﹶـ ﺮﻳﺘﻜﹸ ﻢ ﺏ ﹶﻗ ﻮ ﻣ ﻪ ﹺﺇﻻﱠ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ﺧ ﹺﺮﺟﻮﺍ ﺁ ﹶﻝ ﻟﹸﻮ ﺠ ﻬﻠﹸﻮ ﹶﻥ ) (55ﹶﻓﻤﺎ ﻛﹶﺎ ﹶﻥ ﺟﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺑ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﺗ
ﺱ ﻳﺘ ﹶﻄ ﻬﺮﻭ ﹶﻥ ) (56ﹶﻓﹶﺄ ﹶﳒﻴﻨﺎ ﻩ ﻭﹶﺃ ﻫﹶﻠﻪ ﹺﺇﻻﱠ ﺍ ﻣ ﺮﹶﺃﺗﻪ ﹶﻗ ﺪ ﺭﻧﺎﻫﺎ ﻣ ﻦ ﺍﹾﻟﻐﺎﹺﺑﺮﹺﻳ ﻦ .(2) ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻋﻤﻬـﻢ ﹺﺇﻧ ﻬ ﻢ ﹸﺃﻧﺎ
ﺍﻟﻌﺬﺍﺏ ،ﻭﺃﳒﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﲟﻨﻪ ﻭﻛﺮﻣﻪ ﺃﻭﻟﻴﺎﺀﻩ ﻭﺣﺰﺑﻪ ﺍﳌﻔﻠﺤﲔ ،ﻭﺳﺄﻟﺖ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺯﻳﻨـﺐ
ﺑﻨﺖ ﺟﺤﺶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﻫﻞ ﻳﱰﻝ ﺍﻟﻌﺬﺍﺏ ﻭﰲ ﺍﻷﻣﺔ ﺍﻟﺼﺎﳊﻮﻥ؟ ﻗﺎﺋﻠﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻠﻚ ﻭﻓﻴﻨﺎ
)(3
ﺍﻟﺼﺎﳊﻮﻥ؟ .ﻓﺄﺟﺎﺎ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ،ﻗﺎﺋﻼ) :ﻧﻌﻢ ﺇﺫﺍ ﻛﺜﺮ ﺍﳋﺒﺚ!!(
ﻭﺑﲔ ﺍﻟﻨﱯ ﺃﻥ ﺍﷲ ﻻ ﻳﻀﻴﻊ ﺃﺟﺮ ﻣﻦ ﺃﺣﺴﻦ ﻋﻤﻼ ،ﻭﺃﻢ ﻭﺇﻥ ﻫﻠﻜﻮﺍ ﻣﻬﻠﻜﺎ ﻭﺍﺣﺪﺍ ،ﻓﺈﻥ ﺍﷲ ﻳﺒﻌﺜﻬﻢ
ﻋﻠﻰ ﻧﻴﺎﻢ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻳﻐﺰﻭ ﺟﻴﺶ ﺍﻟﻜﻌﺒﺔ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺒﻴﺪﺍﺀ ﻣـﻦ ﺍﻷﺭﺽ؛ ﺧـﺴﻒ
ﺑﺄﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ .ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻭﻓﻴﻬﻢ ﺳﻮﺍﻫﻢ ،ﻭﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ؟ .ﻗﺎﻝ :ﳜﺴﻒ ﺑـﺄﻭﳍﻢ
)(4
ﻭﺁﺧﺮﻫﻢ ،ﰒ ﻳﺒﻌﺜﻮﻥ ﻋﻠﻰ ﻧﻴﺎﻢ(.
ﻓﻴﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺣﻴﻨﺌﺬ ﻋﺎﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺴﺎﺩ ﻋﺎﻣﺎ ،ﻭﻳﻨﺠﻲ ﺍﷲ ﺍﳌﺘﻘﲔ ،ﻭﻳﻜﻮﻥ ﺍﻟﻨﻜﺎﻝ ﺧﺎﺻﺎ ﺇﺫﺍ ﻛـﺎﻥ
ﺽ ﹶﻓﻤـﺎ ﺴ ﹾﻔﻨﺎ ﹺﺑ ﻪ ﻭﹺﺑﺪﺍ ﹺﺭ ﻩ ﺍ َﻷ ﺭ
ﺨ
ﺍﳌﻨﻜﺮ ﺧﺎﺻﺎ ﻏﲑ ﻣﺴﺘﻌﻠﻦ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ﰲ ﺧﱪ ﻗﺎﺭﻭﻥ :ﻓ
ﺼﺮﹺﻳ ﻦ.(5) ﺼﺮﻭﻧﻪ ﻣﻦ ﺩﻭ ﻥ ﺍﻟﻠﱠ ﻪ ﻭﻣﺎ ﻛﺎ ﹶﻥ ﻣ ﻦ ﺍﳌﹸﻨﺘ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ ﻣﻦ ﻓﹶﺌ ﺔ ﻳﻨ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺚ ﺭﲪﺔ ،ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺍﳌﺴﻠﻢ :ﺇﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻳـﺴﻠﻄﻬﺎ ﺍﷲ
ﻋﻠﻰ ﺍﳋﻠﻖ ﺗﻌﺪ ﻋﺬﺍﺑﺎ ﳍﻢ؟! ﻓﺄﻳﻦ ﺭﲪﺔ ﺍﳌﺴﻠﻢ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ؟! .
ﻣﻦ ﻛﻤﺎﻝ ﺭﲪﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲞﻠﻘﻪ ﺃﻥ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﻟﺮﺳﻞ ،ﻭﺃﻧﺰﻝ ﺇﻟـﻴﻬﻢ ﺍﻟﻜﺘـﺐ ،ﻓﻜﺎﻧـﺖ
ﺭﺳﺎﻻﺕ ﺍﻟﺮﺳﻞ ﲡﻤﻊ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳋﲑ ،ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮ ،ﺗﺮﻏﻴﺒﺎ ﻭﺗﺮﻫﻴﺒﺎ ،ﺑﺸﺎﺭﺓ ﻭﻧﺬﺍﺭﺓ ،ﻗﺎﻝ
) ( 1ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺘﺎﻥ .18-17
) ( 2ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺎﺕ .57-54
) (3ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،1221/3ﺡ ،3168ﻭﻣﺴﻠﻢ ،2007/4ﺡ .2880
) ( 4ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﺡ .155/15 ، 6755ﻭﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ.2210/4 ،2884
) ( 5ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ .81
15
ﺠ ﹲﺔ ﺑ ﻌ ﺪ ﺍﻟ ﺮﺳ ﹺﻞ ﻭﻛﹶـﺎ ﹶﻥ ﺍﻟﻠﱠـ ﻪ ﻋﺰﹺﻳـﺰﺍ ﺱ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ﻪ ﺣ ﺸﺮﹺﻳ ﻦ ﻭﻣﻨ ﺬﺭﹺﻳ ﻦ ﻟﹶﺌﻼﱠ ﻳﻜﹸﻮ ﹶﻥ ﻟﻠﻨﺎ ﹺ ﻼ ﻣﺒ
ﺗﻌﺎﱃ :ﺭﺳ ﹰ
ﺣﻜﻴﻤﺎ.(1)
ﻭﻛﺎﻧﺖ ﺭﺳﺎﻟﺘﻬﻢ ﻫﺪﺍﻳﺔ ﻟﻠﻨﺎﺱ ﻭﺭﲪﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻛﻤﺎ ﻗﺎﻝ ﻋـﻦ ﻏـﲑﻩ:-
ﺏ ﻣﻮﺳﻰ ﹶﺇﻣﺎﻣﺎ ﻭ ﺭ ﺣ ﻤ ﹰﺔ .(2) ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ﻋﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻭﻟﻨ
ﺠ ﻌﹶﻠﻪ ﻭﻣﻦ ﹶﻗﺒﻠ ﻪ ﻛﺘﺎ
ﻀﻴﺎ .(3) ﺱ ﻭ ﺭ ﺣ ﻤ ﹰﺔ ﻣﻨﺎ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﻣﺮﺍ ﻣ ﹾﻘ ﺁﻳ ﹰﺔ ﻟﻠﻨﺎ ﹺ
ﻭﻣﻊ ﻛﻮﻢ ﺃﺭﺳﻠﻮﺍ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ،ﻓﻜﻞ ﺭﺳﻮﻝ ﻗﺎﻝ ﻟﻘﻮﻣﻪ :ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺏ ﻳﻮﻡ ﻋﻈﻴﻢ ،ﻓﻬﺬﺍ
ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻪ:ﻳﺎ ﹶﻗ ﻮ ﹺﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﻠﱠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ﹺﺇﻟﹶـ ﻪ ﹶﻏﻴﺮﻩ ﹺﺇﻧـ ﻲ ﹶﺃﺧـﺎﻑ
ﺏ ﻳ ﻮ ﹴﻡ ﻋﻈﻴ ﹴﻢ . (4)ﻭﻫﺬﺍ ﺷﻌﻴﺐ ﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ :ﻳﺎ ﹶﻗ ﻮ ﹺﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﻠﱠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ﹺﺇﻟﹶـ ﻪ ﹶﻏﻴﺮﻩ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍ
ﺏ ﻳ ﻮ ﹴﻡ ﻣﺤﻴﻂ (5).ﻭﻛﺬﻟﻚ ﻑ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍ ﺨﻴ ﹴﺮ ﻭﹺﺇﻧ ﻲ ﹶﺃﺧﺎ
ﻭ ﹶﻻ ﺗﻨ ﹸﻘﺼﻮﹾﺍ ﺍﹾﻟ ﻤ ﹾﻜﻴﺎ ﹶﻝ ﻭﺍﹾﻟﻤﻴﺰﺍ ﹶﻥ ﹺﺇﻧ ﻲ ﹶﺃﺭﺍﻛﹸﻢ ﹺﺑ
ﺏ ﻳ ﻮ ﹴﻡ ﻋﻈﻴ ﹴﻢ .(6) ﻭﺩﻋﺎ ﺍﳋﻠﻴﻞ ﺃﺑـﺎﻩ ﺇﱃ ﺍﷲ، ﻑ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍ ﻫﻮﺩ ﺧﺎﻑ ﻋﻠﻰ ﻗﻮﻣﻪ ﻓﻘﺎﻝ :ﹺﺇﻧﻲ ﹶﺃﺧﺎ
)(7
ﺸﻴﻄﹶﺎ ﻥ ﻭﻟﻴﺎ.ﺏ ﻣ ﻦ ﺍﻟ ﺮ ﺣﻤﻦ ﹶﻓﺘﻜﹸﻮ ﹶﻥ ﻟﻠ ﻚ ﻋﺬﹶﺍ ﺴ ﻑ ﺃﹶﻥ ﻳ ﻤ ﺖ ﹺﺇﻧﻲ ﹶﺃﺧﺎ ﻭﺧﻮﻓﻪ ﳑﺎ ﻳﻌﻠﻢ ،ﻓﻘﺎﻝ :ﻳﺎ ﹶﺃﺑ
ﻭﻫﺬﺍ ﺇﻣﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﳜﺎﻑ ﻋﺬﺍﺏ ﺭﺑﻪ ،ﺇﻥ ﻫﻮ ﻋﺼﺎﻩ ،ﻭﻳﺄﻣﺮﻩ ﺭﺑﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ -ﻛﻤﺎ
ﺏ ﻳ ﻮ ﹴﻡ ﻋﻈﻴ ﹴﻢ .(8)ﻭﻳﺄﻣﺮ ﻗﻮﻣـﻪ ﺑﺎﻻﺳـﺘﻐﻔﺎﺭ، ﺼﻴﺖ ﺭﺑﻲ ﻋﺬﹶﺍ ﻑ ﹺﺇ ﹾﻥ ﻋ ﺫﻛﺮ ﺍﷲ ﻋﻨﻪ :-ﹸﻗ ﹾﻞ ﹺﺇﻧ ﻲ ﹶﺃﺧﺎ
ﻭﳜﱪﻫﻢ ﺃﻢ ﺇﻥ ﺗﻮﻟﻮﺍ ﻋﻦ ﻃﺎﻋﺔ ﺭﻢ ﻓﺈﻧﻪ ﳜﺎﻑ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻜﺒﲑ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋـﻞ :ﻭﹶﺃ ﻥ
ﻀﹶﻠﻪ ﻭﺇﹺﻥ ﻀ ﹴﻞ ﹶﻓ
ﺕ ﹸﻛ ﱠﻞ ﺫﻱ ﹶﻓ ﺴﻤﻰ ﻭﻳ ﺆ ﺴﻨﺎ ﹺﺇﻟﹶﻰ ﹶﺃ ﺟ ﹴﻞ ﻣ ﺍ ﺳﺘ ﻐ ﻔﺮﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ ﹸﺛﻢ ﺗﻮﺑﻮﹾﺍ ﹺﺇﹶﻟﻴ ﻪ ﻳ ﻤﺘ ﻌﻜﹸﻢ ﻣﺘﺎﻋﺎ ﺣ
ﺏ ﻳ ﻮ ﹴﻡ ﹶﻛﹺﺒ ﹴﲑ .(9)ﻑ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍ ﺗ ﻮﱠﻟ ﻮﹾﺍ ﹶﻓﹺﺈﻧ ﻲ ﹶﺃﺧﺎ
ﻓﻜﻞ ﺍﻷﻧﺒﻴﺎﺀ – ﻣﺎ ﻋﺪﺍ ﺍﳋﻠﻴﻠﲔ – ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﳌﺎ ﹸﻛﺬﹼﺑﻮﺍ ﺩﻋﻮﺍ ﻋﻠﻰ ﻗﻮﻣﻬﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺑﺎﻻﺳﺘﺌـﺼﺎﻝ،
ﺽ ﻣـ ﻦ ﺍﹾﻟﻜﹶـﺎﻓﺮﹺﻳ ﻦ ﺏ ﻻ ﺗ ﹶﺬ ﺭ ﻋﻠﹶـﻰ ﺍ َﻷ ﺭ ﹺ ﺡ ﺭ ﻓﻘﺎﻝ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻪ :ﻭﻗﹶﺎ ﹶﻝ ﻧﻮ
ﺖ ﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻭﻣـﻸﻩ ﻚ ﺁﺗﻴ ﺩﻳﺎﺭﺍ .(10)ﻭﻗﺎﻝ ﺟ ﹼﻞ ﺛﻨﺎﺅﻩ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻭﻗﹶﺎ ﹶﻝ ﻣﻮﺳﻰ ﺭﺑﻨﺎ ﹺﺇﻧ
ﺲ ﻋﻠﹶﻰ ﹶﺃ ﻣﻮﺍﻟ ﹺﻬ ﻢ ﻭﺍ ﺷ ﺪ ﺩ ﻋﻠﹶﻰ ﻗﹸﻠﹸـﻮﹺﺑ ﹺﻬ ﻢﻚ ﺭﺑﻨﺎ ﺍ ﹾﻃ ﻤ
ﻀﻠﱡﻮﹾﺍ ﻋﻦ ﺳﺒﹺﻴﻠ ﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ ﺭﺑﻨﺎ ﻟﻴ
ﺯﹺﻳﻨ ﹰﺔ ﻭﹶﺃ ﻣﻮﺍ ﹰﻻ ﻓﻲ ﺍﹾﻟ
) ( 1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .165
) ( 2ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .17
) ( 3ﺳﻮﺭﺓ ﻣﺮﱘ ﺍﻵﻳﺔ .21
) ( 4ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ .59
) ( 5ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .84
) ( 6ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺔ .135
) ( 7ﺳﻮﺭﺓ ﻣﺮﱘ ﺍﻵﻳﺔ .45
) ( 8ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ .15
) ( 9ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .3
) ( 10ﺳﻮﺭﺓ ﻧﻮﺡ ﺍﻵﻳﺔ .26
16
ﺏ ﺍ َﻷﻟﻴ ﻢ ) (88ﻗﹶﺎ ﹶﻝ ﹶﻗ ﺪ ﹸﺃﺟﹺﻴﺒﺖ ﺩ ﻋ ﻮﺗ ﹸﻜﻤﺎ ﻓﹶﺎ ﺳﺘﻘﻴﻤﺎ ﻭ ﹶﻻ ﺗﺘﹺﺒﻌﺂ ﱢﻥ ﺳﺒﹺﻴ ﹶﻞ ﺍﱠﻟﺬﻳ ﻦ ﻼ ﻳ ﺆ ﻣﻨﻮﹾﺍ ﺣﺘﻰ ﻳ ﺮﻭﹾﺍ ﺍﹾﻟ ﻌﺬﹶﺍ ﹶﻓ ﹶ
)(1
ﹶﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ.
ﻭﺃﺧﱪ ﺍﻟﻨﱯ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﻟﻜﻞ ﻧﱯ ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ ،ﻭﺃﻥ ﻛﻞ ﻧﱯ ﺗﻌﺠﻞ ﺩﻋﻮﺗﻪ ،ﻭﺃﻧﻪ
ﻣﻦ ﺭﲪﺘﻪ ﺑﺄﻣﺘﻪ ﺍﺩﺧﺮ ﺩﻋﻮﺗﻪ ﺷﻔﺎﻋﺔ ﻷﻣﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻌﻦ ﺃﻧﺲ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ ):ﻛﻞ ﻧﱯ ﺳﺄﻝ
)(2
ﺳﺆﻻ ،ﺃﻭ ﻗﺎﻝ :ﻟﻜﻞ ﻧﱯ ﺩﻋﻮﺓ ﻗﺪ ﺩﻋﺎ ﺎ؛ ﻓﺎﺳﺘﺠﻴﺐ ،ﻓﺠﻌﻠﺖ ﺩﻋﻮﰐ ﺷﻔﺎﻋﺔ ﻷﻣﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ(
ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻟﻜﻞ ﻧﱯ ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ ،ﻓﺘﻌﺠﻞ ﻛﻞ ﻧﱯ ﺩﻋﻮﺗﻪ ،ﻭﺇﱐ
ﺍﺧﺘﺒﺄﺕ ﺩﻋﻮﰐ ﺷﻔﺎﻋﺔ ﻷﻣﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻬﻲ ﻧﺎﺋﻠﺔ -ﺇﻥ ﺷﺎﺀ ﺍﷲ -ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻣﱵ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ
)(3
ﺷﻴﺌﺎ(.
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ):ﻭﳏﻤﺪ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺃﻓﻀﻞ ﺍﻟﺮﺳﻞ؛ ﻓﺈﻢ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺣﺼﻞ
ﺍﳌﻘﺼﻮﺩ ،ﻭﻗﺪ ﻳﺘﻮﺏ ﻣﻨﻬﻢ ﻣﻦ ﻳﺘﻮﺏ ﺑﻌﺪ ﺫﻟﻚ ،ﻛﻤﺎ ﺗﺎﺏ ﻣﻦ ﻗﺮﻳﺶ ﻣﻦ ﺗﺎﺏ ،ﻭﺃﻣﺎ ﺣـﺎﻝ ﺇﺑـﺮﺍﻫﻴﻢ
ﻓﻜﺎﻧﺖ ﺇﱃ ﺍﻟﺮﲪﺔ ﺃﻣﻴﻞ ،ﻓﻠﻢ ﻳﺴﻊ ﰲ ﻫﻼﻙ ﻗﻮﻣﻪ ﻻ ﺑﺎﻟﺪﻋﺎﺀ ،ﻭﻻ ﺑﺎﳌﻘﺎﻡ ﻭﺩﻭﺍﻡ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠـﻴﻬﻢ،
ﺿﻨﺂ ﹶﺃ ﻭ ﹶﻟﺘﻌﻮ ﺩ ﱠﻥ ﻓﻲ ﻣﱠﻠﺘﻨﺎ ﻓﹶـﹶﺄ ﻭﺣﻰ ﺨ ﹺﺮ ﺟﻨـﻜﹸﻢ ﻣ ﻦ ﹶﺃ ﺭ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﻟﺮﺳﻠ ﹺﻬ ﻢ ﹶﻟﻨ
ﺽ ﻣﻦ ﺑ ﻌ ﺪ ﻫ ﻢ ....(4)ﻭﺍﳋﻠﻴﻼﻥ ﳘﺎ ﺃﻓـﻀﻞ ﺴ ﻜﻨﻨـ ﹸﻜ ﻢ ﺍ َﻷ ﺭ ﲔ ) (13ﻭﹶﻟﻨ ﹺﺇﹶﻟﻴ ﹺﻬ ﻢ ﺭﺑ ﻬ ﻢ ﹶﻟﻨ ﻬﻠ ﹶﻜ ﻦ ﺍﻟﻈﱠﺎﻟ ﻤ
)(5
ﺍﳉﻤﻴﻊ ،ﻭﰲ ﻃﺮﻳﻘﺘﻬﻤﺎ ﻣﻦ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﻣﺎ ﻟﻴﺲ ﰲ ﻃﺮﻳﻘﺔ ﻏﲑﳘﺎ(.
ﻓﻨﺒﻴﻨﺎ ﳏﻤﺪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﳋﲑ ﺍﻟﻌﺎﻡ ﺑﻪ ،ﻭﻣﺎ ﺣﺼﻞ ﻟﻠﻤـﺆﻣﻨﲔ
ﺑﻪ ﻣﻦ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﰲ ﻧﻔﺴﻪ ﺭﲪﺔ ،ﻓﻤﻦ ﹶﻗﹺﺒﹶﻠﻬﺎ ﻭﺇﻻ ﻛﺎﻥ ﻫﻮ ﺍﻟﻈـﺎﱂ ﻟﻨﻔـﺴﻪ،
)(6
ﻭﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻗﻤﻊ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻓﻨﻘﺺ ﺷﺮﻫﻢ ،ﻭ ﻋﺠﺰﻭﺍ ﻋﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ ﺑﺪﻭﻧﻪ.
ﻓﺎﻟﺮﺳﻮﻝ ﺭﲪﺔ ﻟﻠﺨﻠﻖ ﰲ ﺩﻋﻮﺗﻪ ﻭﰲ ﺳﻠﻤﻪ ﻭﰲ ﺣﺮﺑﻪ ،ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ):ﻭﺃﻣﺎ ﻧﱯ ﺍﻟﺮﲪﺔ
ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﷲ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ؛ ﻓﺮﺣﻢ ﺑﻪ ﺃﻫﻞ ﺍﻷﺭﺽ ﻛﻠﻬﻢ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ،ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻨﺎﻟﻮﺍ
ﺍﻟﻨﺼﻴﺐ ﺍﻷﻭﻓﺮ ﻣﻦ ﺍﻟﺮﲪﺔ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ :ﻓﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﻢ ﻋﺎﺷﻮﺍ ﰲ ﻇﻠﻪ ﻭﲢﺖ ﺣﺒﻠﻪ ﻭﻋﻬﺪﻩ ،ﻭﺃﻣﺎ
ﻣﻦ ﻗﺘﻠﻪ ﻣﻨﻬﻢ ﻫﻮ ﻭﺃﻣﺘﻪ ﻓﺈﻢ ﻋﺠﻠﻮﺍ ﺑﻪ ﺇﱃ ﺍﻟﻨﺎﺭ ،ﻭﺃﺭﺍﺣﻮﺍﻩ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﱵ ﻻ ﻳﺰﺩﺍﺩ ﺎ ﺇﻻ ﺷﺪﺓ
)(7
ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ(.
) ( 1ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺘﺎﻥ .89-88
) ( 2ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ،2323/5 ،5946ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ . 189 /199،1
) ( 3ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ . 189 /199،1
) ( 4ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺘﺎﻥ .13-12
) ( 5ﺍﻟﻨﺒﻮﺍﺕ .30-29 ،
) ( 6ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .516/17
) ( 7ﺯﺍﺩ ﺍﳌﻌﺎﺩ .96-95/1
17
ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜﺎﻝ ﺍﻟﺬﻱ ﺗﻮﻋﺪﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ﺃﻗﻮﺍﻣﻬﻢ ﱂ ﻳﻜﻦ ﳎﺮﺩ ﺪﻳﺪ ﻭﻭﻋﻴﺪ؛ ﺑﻞ ﺇﺫﺍ ﺗﻨﻜﺒﺖ ﺍﻷﻗﻮﺍﻡ
ﻋﻦ ﺍﻟﺼﺮﺍﻁ ،ﻭﻋﺎﻧﺪﺕ ﺍﳌﺮﺳﻠﲔ ،ﻭﺍﺳﺘﻜﱪﺕ ﻋﻠﻰ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؛ ﻓﺤﻴﻨﺌﺬ ﳛﻖ ﺍﻟﻘﻮﻝ ،ﻭﻳﱰﻝ ﻢ ﻣﺎ ﻛﺎﻥ
ﺻﺒﺎ ﻭ ﻣﻨﻬﻢ ﻣ ﻦﺃﻧﺬﺭﻫﻢ ﺇﻳﺎﻩ ﺭﺳﻮﳍﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓﻜﹸﻼ ﹶﺃ ﺧ ﹾﺬﻧﺎ ﹺﺑﺬﹶﻧﹺﺒ ﻪ ﹶﻓ ﻤﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﻪ ﺣﺎ
ﺽ ﻭ ﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻟﻴ ﹾﻈﻠ ﻤﻬ ﻢ ﻭﹶﻟﻜﻦ ﻛﹶـﺎﻧﻮﺍ ﺴ ﹾﻔﻨﺎ ﹺﺑ ﻪ ﺍ َﻷ ﺭ
ﺤ ﹸﺔ ﻭ ﻣﻨﻬﻢ ﻣ ﻦ ﺧ ﹶﺃ ﺧ ﹶﺬﺗﻪ ﺍﻟﺼﻴ
)(1
ﺴﻬ ﻢ ﻳ ﹾﻈﻠﻤﻮ ﹶﻥ.ﺃﹶﻧﻔﹸ
ﻭﺑﲔ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺑﻪ ﺃﻋﺪﺍﺀﻩ ،ﺇﳕﺎ ﻫﻮ ﻋﺬﺍﺏ ﺧﺰﻱ ﳍﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ،
ﺏ
ﺕ ﱢﻟﻨﺬﻳ ﹶﻘ ﻬ ﻢ ﻋـﺬﹶﺍ ﺤﺴﺎ ﺻﺮﺍ ﻓﻲ ﹶﺃﻳﺎ ﹴﻡ ﻧ ﺻ ﺮ ﻭﻫﻮ ﻋﺬﺍﺏ ﻫﻮﺍﻥ ﳍﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﹺﺭﳛﺎ
ﺼﺮﻭ ﹶﻥ ) (16ﻭﹶﺃﻣـﺎ ﹶﺛﻤـﻮﺩ ﹶﻓﻬـ ﺪﻳﻨﺎ ﻫ ﻢ ﺏ ﺍﻵ ﺧ ﺮ ﺓ ﹶﺃ ﺧﺰﻯ ﻭ ﻫ ﻢ ﻻ ﻳﻨ ﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﹶﻟ ﻌﺬﹶﺍ
ﻱ ﻓﻲ ﺍﹾﻟ ﺨ ﺰ ﹺﺍﹾﻟ
ﺴﺒﻮ ﹶﻥ .(2) ﻭﺃﺧﱪ ﺍﳊﻖ ﺏ ﺍﹾﻟﻬﻮ ﻥ ﹺﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻜ ِ ﺤﺒﻮﺍ ﺍﹾﻟ ﻌﻤﻰ ﻋﻠﹶﻰ ﺍﹾﻟ ﻬﺪﻯ ﹶﻓﹶﺄ ﺧ ﹶﺬﺗﻬ ﻢ ﺻﺎ ﻋ ﹶﻘﺔﹸ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ ﻓﹶﺎ ﺳﺘ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﳌﻬﲔ ﻣﺴﺘﻤﺮ ﻟﻜﻞ ﻣﻦ ﺍﺳﺘﻜﱪ ﻭﻃﻐﻰ ،ﻓﻘﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﻭﹶﻟ ﻮ ﺗﺮﻯ ﹺﺇ ﺫ
ﺏ ﺍﹾﻟﻬﻮ ﻥ ﺠ ﺰ ﻭ ﹶﻥ ﻋﺬﹶﺍ
ﺴﻜﹸﻢ ﺍﹾﻟﻴ ﻮ ﻡ ﺗ ﺕ ﻭﺍﹾﻟﻤﻶﺋ ﹶﻜﺔﹸ ﺑﺎ ﺳﻄﹸﻮﹾﺍ ﹶﺃﻳﺪﻳ ﹺﻬ ﻢ ﹶﺃ ﺧ ﹺﺮﺟﻮﹾﺍ ﺃﹶﻧﻔﹸ ﺕ ﺍﹾﻟ ﻤ ﻮ ﺍﻟﻈﱠﺎﻟﻤﻮ ﹶﻥ ﻓﻲ ﹶﻏ ﻤﺮﺍ
)(3
ﺴﺘ ﹾﻜﹺﺒﺮﻭ ﹶﻥ ﺤ ﻖ ﻭﻛﹸﻨﺘ ﻢ ﻋ ﻦ ﺁﻳﺎﺗ ﻪ ﺗ ﹺﺑﻤﺎ ﻛﹸﻨﺘ ﻢ ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ﻪ ﹶﻏﻴ ﺮ ﺍﹾﻟ
ﻭﺍﻟﺮﺳﻮﻝ ﱂ ﻳﻜﻦ ﺑﺪﻋﺎ ﻣﻦ ﺍﻟﺮﺳﻞ ،ﻓﻜﻤﺎ ﺧﺎﻑ ﻋﻠﻰ ﻗﻮﻣﻪ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻟﻪ ،ﻭﺃﻧﺬﺭﻫﻢ ﻭﺧ ﻮﻓﻬﻢ؛ ﻓﻘﺪ
ﺧﻮﻑ ﺍﻟﻼﺣﻘﲔ ﻣﻦ ﺃﻣﺘﻪ ،ﻭﺣﺬﺭﻫﻢ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺬﻧﻮﺏ ﻋﻤﻮﻣﺎ ،ﻭﺣﺬﺭﻫﻢ ﻣﻦ ﻣﻌﺎﺹ ﻣﻌﻴﻨﺔ ﳏﺪﺩﺓ
ﺑﻌﻴﻨﻬﺎ ،ﻭﺃﺧﱪﻫﻢ ﲟﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﺎﺟﻞ (4)،ﻓﺈﺧﺒﺎﺭﻩ ﺃﻣﺘﻪ ،ﻭﲢﺬﻳﺮﻩ ﺇﻳﺎﻫﺎ ﻻ ﻳﺘﻌﺎﺭﺽ
ﻣﻊ ﻛﻮﻧﻪ ﺃﺭﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ،ﻓﻤﻦ ﻛﻤﺎﻝ ﺭﲪﺘﻪ ﺇﻧﺬﺍﺭﻩ ،ﻭﻣﻦ ﻛﻤﺎﻝ ﺭﲪﺘﻪ ﺃﻧﻪ ﺳﺄﻝ ﺭﺑﻪ ﺃﻥ ﻻ ﻳﻬﻠﻚ
ﺃﻣﺘﻪ ﺑﺴﻨﺔ ﺑﻌﺎﻣﺔ ، ،ﺣﻴﺚ ﻗﺎﻝ ): ﺳﺄﻟﺖ ﺭﰊ ﺛﻼﺛﺎ ،ﻓﺄﻋﻄﺎﱐ ﺍﺛﻨﺘﲔ ،ﻭﻣﻨﻌﲏ ﻭﺍﺣﺪﺓ :ﺳـﺄﻟﺖ ﺭﰊ ﺃﻥ
ﻻ ﻳﻬﻠﻚ ﺃﻣﱵ ﺑﺎﻟﺴﻨﺔ ﻓﺄﻋﻄﺎﻧﻴﻬﺎ ،ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﻻ ﻳﻬﻠﻚ ﺃﻣﱵ ﺑﺎﻟﻐﺮﻕ ﻓﺄﻋﻄﺎﻧﻴﻬﺎ ،ﻭﺳـﺄﻟﺘﻪ ﺃﻥ ﻻ ﳚﻌـﻞ
ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﻓﻤﻨﻌﻨﻴﻬﺎ() .(5ﺑﻞ ﳌﺎ ﺑﻠﻎ ﺑﻪ ﺍﻷﺫﻯ ﻣﻦ ﻗﻮﻣﻪ ﻣﺎ ﺑﻠﻎ ،ﻭﺟﺎﺀﻩ ﻣﻠﻚ ﺍﳉﺒﺎﻝ ﻳـﺴﺘﺄﺫﻧﻪ ﰲ ﺃﻥ
ﻳﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺍﻷﺧﺸﺒﲔ ،ﻗﺎﻝ ﻣﻘﺎﻟﺘﻪ ﺍﻟﺮﺣﻴﻤﺔ ﺍﳌﺸﻬﻮﺭﺓ ):ﺑﻞ ﺃﺭﺟﻮ ﺃﻥ ﳜﺮﺝ ﺍﷲ ﻣﻦ ﺃﺻﻼﻢ ﻣﻦ ﻳﻌﺒـﺪ
)(6
ﺍﷲ ﻭﺣﺪﻩ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ(.
ﻭﻣﻦ ﻭﺍﺟﺒﻪ ﺇﺑﻼﻍ ﺃﻣﺘﻪ ﲟﺎ ﻳﻨﺘﻈﺮﻫﺎ ،ﺇﻥ ﻫﻲ ﺧﺎﻟﻔﺖ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﻭﻣﻦ ﻛﻤﺎﻝ ﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ ﺃﻥ ﻳﺒﲔ
ﻷﻣﺘﻪ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﻮﺷﻚ ﺃﻥ ﻳﻘﻊ ﺎ .
) ( 1ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ .40
) ( 2ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺘﺎﻥ .17-16
) ( 3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ .93
) ( 4ﺍﻧﻈﺮ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﺣﻴﺚ ﻭﺭﺩ ﻓﻴﻪ ﻋﺪﺩ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻋﻘﻮﺑﺎﺕ ﺩﻧﻴﻮﻳﺔ ﻋﺎﺟﻠﺔ .
) (5ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ. 2216/2890،4
) ( 6ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ،1180/3059،3ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ.1420/1795،3
18
ﻭ ﺣ ﻤﹶﻠﺔ ﺭﺳﺎﻟﺘﻪ ﻳﻘﺘﺪﻭﻥ ﺪﻳﻪ ،ﻭﻳﺴﺘﻨﻮﻥ ﺑﺴﻨﺘﻪ ،ﻓﻴﺒﺸﺮﻭﻥ ﲟﺎ ﺑﺸﺮ ﺑﻪ ﻣﻦ ﺳـﻌﺔ ﺭﲪـﺔ ﺍﷲ ،ﻭﻋﻈـﻴﻢ
ﻣﻐﻔﺮﺗﻪ،ﻭﻓﺮﺣﻪ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ،ﻭﻳﻨﺬﺭﻭﻥ ﲟﺎ ﺃﻧﺬﺭ ﺑﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﳍﻼﻙ ﺍﳌﺘﺮﺗﺐ ﻋﻠـﻰ ﻣﻘﺎﺭﻓـﺔ ﺍﻟـﺬﻧﻮﺏ
ﻭﺍﳌﻌﺎﺻﻲ .ﻭﻟﻮ ﱂ ﻳﻔﻌﻠﻮﺍ ﻟﻜﺎﻥ ﺫﻟﻚ ﺧﻴﺎﻧﺔ ﻣﻨﻬﻢ ﻷﻣﺘﻬﻢ ،ﻭﻣﻌﺼﻴﺔ ﻟﺮﺳﻮﳍﻢ .
ﻓﺈﺫﺍ ﻭﻗﻊ ﻣﺎ ﺣﺬﺭ ﻣﻨﻪ ﺍﻟﺮﺳﻮﻝ ، ﻓﻬﺬﺍ ﻣﺼﺪﺍﻕ ﻧﺒﻮﺗﻪ ، ﰒ ﺇﺫﺍ ﻗﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻮﺍﺟﺐ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﺘﺬﻛﲑ
ﻓﻼ ﻳﺘﺠﻪ ﺇﻟﻴﻬﻢ ﺍﻟﻠﻮﻡ ﻭﺍﻟﺘﻌﻨﻴﻒ ﺑﺴﺒﺐ ﲢﺬﻳﺮﻫﻢ ﻭﺇﻧﺬﺍﺭﻫﻢ ،ﻭﻻ ﻳﻌ ﺪ ﻋﻤﻠﻬﻢ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﻤﺎﺗﺔ ﲟـﻦ
ﻭﻗﻌﺖ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ،ﻛﻤﺎ ﻻ ﻳﻌ ﺪ ﻗﻮﳍﻢ ﻫﺬﺍ ﺗﺰﻛﻴﺔ ﻷﻧﻔﺴﻬﻢ ﻭﳎﺘﻤﻌﻬﻢ ،ﺑﻞ ﺍﳉﻤﻴﻊ ﻋﺮﺿـﺔ
ﻟﻠﺨﻄﺄ ،ﻭﻋﺮﺿﺔ ﻟﱰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﺇﺫﺍ ﻗﺎﺭﻓﻮﺍ ﺃﺳﺒﺎﺑﻪ ،ﻭﺗﻌﺮﺿﻮﺍ ﳌﺎ ﻳﺴﺨﻂ ﺍﳉﺒﺎﺭ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ :ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﺑﺘﻼﺀ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﻟﻌﺬﺍﺏ ﻟﻠﻤﻌﺎﻧﺪﻳﻦ؟.
ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠ ﻢ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻛﺒﺪ ﻭﺑﻼﺀ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻟ ﹶﻘ ﺪ ﺧﹶﻠ ﹾﻘﻨﺎ ﺍﻹِﻧﺴﺎ ﹶﻥ ﻓﻲ ﹶﻛﺒ ﺪ .(1)ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ
ﻼ .(2)ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﻭﻫ ﻮ ﺴﻦ ﻋ ﻤ ﹰﺤﻴﺎ ﹶﺓ ﻟﻴﺒﻠﹸ ﻮﻛﹸ ﻢ ﹶﺃﻳ ﹸﻜ ﻢ ﹶﺃ ﺣ
ﺕ ﻭﺍﹾﻟ ﻭﺗﻌﺎﱃ :ﺍﱠﻟﺬﻱ ﺧﹶﻠ ﻖ ﺍﹾﻟ ﻤ ﻮ
)(3
ﻼ ﺴﻦ ﻋ ﻤ ﹰﺽ ﻓﻲ ﺳﺘ ﺔ ﹶﺃﻳﺎ ﹴﻡ ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮﺷﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎﺀ ﻟﻴﺒﻠﹸ ﻮﻛﹸ ﻢ ﹶﺃﻳ ﹸﻜ ﻢ ﹶﺃ ﺣ ﺕ ﻭﺍ َﻷ ﺭ ﺴﻤﺎﻭﺍ ﺍﱠﻟﺬﻱ ﺧﻠﹶﻖ ﺍﻟ
ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﺗﻼ ﻫـﺬﻩ ﺍﻵﻳـﺔ:
ﻼ ﻗﺎﻝ ):ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻘﻼ ،ﻭﺃﻭﺭﻉ ﻋﻦ ﳏﺎﺭﻡ ﺍﷲ ،ﻭﺃﺳـﺮﻉ ﰲ ﻃﺎﻋـﺔ ﺴﻦ ﻋ ﻤ ﹰ ﻟﻴﺒﻠﹸ ﻮ ﹸﻛ ﻢ ﹶﺃﻳ ﹸﻜ ﻢ ﹶﺃ ﺣ
ﺍﷲ( (4).ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺒﺪﻭﻩ؛ ﻭﺍﺑﺘﻼﻫﻢ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﺑﺎﳋﲑ ﻭﺍﻟﺸﺮ؛ ﻟﻴﻨﻈﺮ
ﺃﻳﻬﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ،ﻓﻤﻦ ﺃﺣﺴﻦ ﻓﻠﻪ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ ،ﻭﻣﻦ ﺃﺳﺎﺀ ﻓﻠﻪ ﺍﻟﺴﻮﺀ ﲟﺎ ﻗﺪﻣﺖ ﻳﺪﺍﻩ ،ﻭﻗﺪ ﻳﺒﺘﻠـﻲ
ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﺑﺎﻟﺒﻼﺀ؛ ﺭﻓﻌﺔ ﻟﺪﺭﺟﺎﻢ ،ﻭﲤﺤﻴﺼﺎ ﻟﺴﻴﺌﺎﻢ ،ﻭﻟﻴﻘﺘﺪﻱ ﻓﻴﻬﻢ ﻏﲑﻫﻢ ،ﺑﺎﻟﺼﱪ ﻭﺍﻟﺸﻜﺮ ﻋﻠﻰ
ﺱ ﺃﹶﻥ ﻳﺘ ﺮﻛﹸﻮﺍ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁ ﻣﻨﺎ ﻭ ﻫ ﻢ ﻻ ﻳ ﹾﻔﺘﻨﻮ ﹶﻥ ) (2ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨﺎ ﺐ ﺍﻟﻨﺎ ﺴ ﺃﻗﺪﺍﺭ ﺍﷲ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﺍﱂ ) (1ﹶﺃ ﺣ ِ
ﲔ .(5)ﻭﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋـﻦ ﺻ ﺪﻗﹸﻮﺍ ﻭﹶﻟﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﹾﻟﻜﹶﺎ ﺫﹺﺑ
ﺍﱠﻟﺬﻳ ﻦ ﻣﻦ ﹶﻗﺒﻠ ﹺﻬ ﻢ ﹶﻓﹶﻠﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬﻳ ﻦ
ﻣﺼﻌﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼﺀ؟ ﻗﺎﻝ):ﺍﻟﻨﺒﻴﻮﻥ،
ﰒ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ ،ﻳﺒﺘﻠﻰ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺣﺴﺐ ﺩﻳﻨﻪ ،ﺇﻥ ﻛﺎﻥ ﺻﻠﺐ ﺍﻟﺪﻳﻦ ﺍﺷﺘﺪ ﺑﻼﺅﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺩﻳﻨﻪ
ﺭﻗﺔ ،ﺍﺑﺘﻠﻲ ﻋﻠﻰ ﺣﺴﺐ ﺩﻳﻨﻪ ،ﻓﻤﺎ ﻳﱪﺡ ﺍﻟﺒﻼﺀ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺣﱴ ﻳﺪﻋﻪ ﳝﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟـﻴﺲ ﻋﻠﻴـﻪ
)(6
ﺧﻄﻴﺌﺔ(.
) ( 1ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ ﺍﻵﻳﺔ .4
) ( 2ﺳﻮﺭﺓ ﺍﳌﻠﻚ ﺍﻵﻳﺔ .2
) ( 3ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .7
) ( 4ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ .5/12
) ( 5ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ .3-1
) ( 6ﺍﳌﺴﺘﺪﺭﻙ ،ﺡ .99/121،1
19
ﻭﺑ ﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤﻴﺤﻪ ﺑﻘﻮﻟﻪ :ﺑﺎﺏ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼﺀ ﺍﻷﻧﺒﻴﺎﺀ ﰒ ﺍﻷﻭﻝ ﻓـﺎﻷﻭﻝ ،ﻭﺃﻭﺭﺩ
ﻓﻴﻪ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ :ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ - ﻭﻫﻮ ﻳﻮﻋﻚ -ﻓﻘﻠﺖ ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ! ﺇﻧـﻚ
ﻟﺘﻮﻋﻚ ﻭﻋﻜﺎ ﺷﺪﻳﺪﺍ؟! ﻗﺎﻝ :ﺃﺟﻞ ،ﺇﱐ ﺃﻭﻋﻚ ﻛﻤﺎ ﻳﻮﻋﻚ ﺭﺟﻼﻥ ﻣﻨﻜﻢ .ﻗﻠﺖ :ﺫﻟـﻚ ﺑـﺄﻥ ﻟـﻚ
ﺃﺟﺮﻳﻦ ،ﻗﺎﻝ :ﺃﺟﻞ ،ﺫﻟﻚ ﻛﺬﻟﻚ ،ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﻳﺼﻴﺒﻪ ﺃﺫﻯ -ﺷﻮﻛﺔ ﻓﻤﺎ ﻓﻮﻗﻬﺎ -ﺇﻻ ﻛﻔﹼـﺮ ﺍﷲ ـﺎ
)(1
ﺳﻴﺌﺎﺗﻪ ﻛﻤﺎ ﲢﻂ ﺍﻟﺸﺠﺮﺓ ﻭﺭﻗﻬﺎ(.
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ) :ﻭﻭﺟﻪ ﺩﻻﻟﺔ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺍﻟﺘﺮﲨﺔ ﻣﻦ ﺟﻬﺔ ﻗﻴﺎﺱ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﻧﺒﻴﻨـﺎ
ﳏﻤﺪ ،ﻭﺇﳊﺎﻕ ﺍﻷﻭﻟﻴﺎﺀ ﻢ ﻟﻘﺮﻢ ﻣﻨﻬﻢ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺩﺭﺟﺘﻬﻢ ﻣﻨﺤﻄﺔ ﻋﻨﻬﻢ ،ﻭﺍﻟﺴﺮ ﻓﻴﻪ ﺃﻥ ﺍﻟـﺒﻼﺀ
ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﻌﻤﺔ ،ﻓﻤﻦ ﻛﺎﻧﺖ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻛﺎﻥ ﺑﻼﺅﻩ ﺃﺷﺪ ،ﻭﻣﻦ ﰒ ﺿﻮﻋﻒ ﺣﺪ ﺍﳊﹸـ ﺮ ﻋﻠـﻰ
ﻒ ﹶﻟﻬـﺎ ﺍﹾﻟﻌـﺬﹶﺍﺏ
ﺸ ﺔ ﻣﺒﻴﻨ ﺔ ﻳﻀﺎ ﻋ
ﺕ ﻣﻨ ﹸﻜﻦ ﹺﺑﻔﹶﺎ ﺣ
ﺍﻟﻌﺒﺪ ،ﻭﻗﻴﻞ ﻷﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ :ﻳﺎﹺﻧﺴﺎﺀ ﺍﻟﻨﹺﺒ ﻲ ﻣﻦ ﻳ ﹾﺄ
ﺿ ﻌ ﹶﻔﻴ ﹺﻦ (2).ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﰲ ﺍﳊﺪﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻮﻱ ﳛ ﻤﻞ ﻣﺎ ﲪﻞ ،ﻭﺍﻟﻀﻌﻴﻒ ﻳﺮﻓﻖ ﺑﻪ ،ﺇﻻ
ﺃﻧﻪ ﻛﻠﻤﺎ ﻗﻮﻳﺖ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳌﺒﺘﻠﻲ ﻫﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻼﺀ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻈﺮ ﺇﱃ ﺃﺟﺮ ﺍﻟﺒﻼﺀ ﻓﻴﻬﻮﻥ ﻋﻠﻴـﻪ ﺍﻟـﺒﻼﺀ،
ﻭﺃﻋﻠﻰ ﻣﻦ ﺫﻟﻚ ﺩﺭﺟﺔ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺗﺼﺮﻑ ﺍﳌﺎﻟﻚ ﰲ ﻣﻠﻜﻪ؛ ﻓﻴﺴﻠﻢ ﻭﻻ ﻳﻌﺘﺮﺽ ،ﻭﺃﺭﻓﻊ ﻣﻨﻪ ﻣـﻦ
)(3
ﺷﻐﻠﺘﻪ ﺍﶈﺒﺔ ﻋﻦ ﻃﻠﺐ ﺭﻓﻊ ﺍﻟﺒﻼﺀ ،ﻭﺃﻰ ﺍﳌﺮﺍﺗﺐ ﻣﻦ ﻳﺘﻠﺬﺫ ﺑﻪ؛ ﻷﻧﻪ ﻋﻦ ﺍﺧﺘﻴﺎﺭﻩ ﻧﺸﺄ ،ﻭﺍﷲ ﺃﻋﻠﻢ(.
ﻭﺳﺌﻞ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ ﻣﱴ ﻳﻌﺮﻑ ﺍﻟﻌﺒﺪ ﺃﻥ ﻫﺬﺍ ﺍﻻﺑﺘﻼﺀ ﺍﻣﺘﺤﺎﻥ ﺃﻭ ﻋﺬﺍﺏ ؟
ﺇﺫﺍ ﺍﺑﺘﻠﻰ ﺃﺣﺪ ﲟﺮﺽ ﺃﻭ ﺑﻼﺀ ﺳﻲﺀ ﰲ ﺍﻟﻨﻔﺲ ﺃﻭ ﺍﳌﺎﻝ ،ﻓﻜﻴﻒ ﻳﻌﺮﻑ ﺃﻥ ﺫﻟﻚ ﺍﻻﺑـﺘﻼﺀ ﺍﻣﺘﺤـﺎﻥ ﺃﻭ
ﻏﻀﺐ ﻣﻦ ﻋﻨﺪ ﺍﷲ ؟!.
ﻓﺄﺟﺎﺏ :ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺒﺘﻠﻲ ﻋﺒﺎﺩﻩ ﺑﺎﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻭﺑﺎﻟﺸﺪﺓ ﻭﺍﻟﺮﺧﺎﺀ ،ﻭﻗﺪ ﻳﺒﺘﻠﻴﻬﻢ ﺎ ﻟﺮﻓﻊ ﺩﺭﺟﺎﻢ،
ﻭﺇﻋﻼﺀ ﺫﻛﺮﻫﻢ ،ﻭﻣﻀﺎﻋﻔﺔ ﺣﺴﻨﺎﻢ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻠﺤﺎﺀ ﻣﻦ
ﻋﺒﺎﺩ ﺍﷲ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ) : ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼﺀ ﺍﻷﻧﺒﻴﺎﺀ ﰒ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ() ، (4ﻭﺗﺎﺭﺓ ﻳﻔﻌـﻞ ﺫﻟـﻚ
ﺳﺒﺤﺎﻧﻪ ﺑﺴﺒﺐ ﺍﳌﻌﺎﺻﻲ ﻭ ﺍﻟﺬﻧﻮﺏ ،ﻓﺘﻜﻮﻥ ﺍﻟﻌﻘﻮﺑﺔ ﻣﻌﺠﻠﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻭﻣﺎ ﹶﺃﺻﺎﺑﻜﹸﻢ ﻣـﻦ
ﺖ ﹶﺃﻳﺪﻳ ﹸﻜ ﻢ ﻭﻳ ﻌﻔﹸﻮ ﻋﻦ ﹶﻛﺜ ﹴﲑ.(5)ﻓﺎﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻘـﺼﲑ ،ﻭﻋـﺪﻡ ﺍﻟﻘﻴـﺎﻡ ﺴﺒ
ﻣﺼﻴﺒ ﺔ ﹶﻓﹺﺒﻤﺎ ﹶﻛ
ﺑﺎﻟﻮﺍﺟﺐ ،ﻓﻤﺎ ﺃﺻﺎﺑﻪ ﻓﻬﻮ ﺑﺴﺒﺐ ﺫﻧﻮﺑﻪ ﻭﺗﻘﺼﲑﻩ ﺑﺄﻣﺮ ﺍﷲ ،ﻓﺈﺫﺍ ﺍﺑﺘﻠﻲ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﺑﺸﻲﺀ
ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺃﻭ ﳓﻮﻫﺎ؛ ﻓﺈﻥ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺍﺑﺘﻼﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ،ﺭﻓﻌﺎ ﰲ ﺍﻟﺪﺭﺟﺎﺕ ،ﻭﺗﻌﻈﻴﻤﺎ
ﻟﻸﺟﻮﺭ ،ﻭﻟﻴﻜﻮﻥ ﻗﺪﻭﺓ ﻟﻐﲑﻩ ﰲ ﺍﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ،ﻓﺎﳊﺎﺻﻞ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺒﻼﺀ ﻟﺮﻓﻊ ﺍﻟـﺪﺭﺟﺎﺕ،
) ( 1ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺡ.2139/5324،5
) ( 2ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ .30
) ( 3ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .112/10
) ( 4ﺳﺒﻖ ﲣﺮﳚﻪ .
)( 5ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺍﻵﻳﺔ .30
20
ﻭﺇﻋﻈﺎﻡ ﺍﻷﺟﻮﺭ ،ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﷲ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺑﻌﺾ ﺍﻷﺧﻴﺎﺭ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﺘﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ
ﺠ ﺰ ﹺﺑ ﻪ .(1)ﻭﻗﻮﻝ ﺍﻟﻨﱯ ): ﻣﺎ ﺃﺻﺎﺏ ﺍﳌﺴﻠﻢ ﻣﻦ ﻫﻢ ﻭ ﻻ ﻏﻢ ﻭﻻ ﻧﺼﺐ ﺗﻌﺎﱃ :ﻣﻦ ﻳ ﻌ ﻤ ﹾﻞ ﺳﻮﺀًﺍ ﻳ
ﻭﻻ ﻭﺻﺐ ﻭﻻ ﺣﺰﻥ ﻭﻻ ﺃﺫﻯ ﺇﻻ ﻛﻔﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺧﻄﺎﻳﺎﻩ ﺣﱴ ﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ () ،(2ﻭﻗﻮﻟﻪ ) : ﻣﻦ
ﻳﺮﺩ ﺍﷲ ﺑﻪ ﺧﲑﺍ ﻳﺼﺐ ﺑﻪ () .(3ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻘﻮﺑﺔ ﻣﻌﺠﻠﺔ ﺑﺴﺒﺐ ﺍﳌﻌﺎﺻﻲ ،ﻭ ﻋﺪﻡ ﺍﳌﺒﺎﺩﺭﺓ ﻟﻠﺘﻮﺑﺔ
ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺪﻩ ﺍﳋﲑ ﻋﺠﻞ ﻟﻪ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ
)(4
ﺑﻌﺒﺪﻩ ﺍﻟﺸﺮ ﺃﻣﺴﻚ ﻋﻨﻪ ﺑﺬﻧﺒﻪ ﺣﱴ ﻳﻮﺍﰲ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ( ﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ(.
ﻭﳔﻠﺺ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﻟﻴﺔ-:
-1ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻛﺒﺪ ﻭﻋﻨﺎﺀ ،ﻭﻟﻴﺴﺖ ﺩﺍﺭ ﻧﻌﻴﻢ ﻭﻫﻨﺎﺀ ﺧﺎﻟﺺ ﻻ ﺷﺎﺋﺒﺔ ﻓﻴﻪ.
-2ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺒﺪﻭﻩ ﻓﺎﺑﺘﻼﻫﻢ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻟﻴﻨﻈـﺮ ﺃﻳﻬـﻢ
ﺃﺣﺴﻦ ﻋﻤﻼ .
-3ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ -ﻭﻟﻪ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ -ﻳﺒﺘﻠﻲ ﺍﳌﺆﻣﻨﲔ ؛ ﺭﻓﻌﺔ ﻟﻠﺪﺭﺟﺎﺕ ،ﻭﺗﻌﻈﻴﻤﺎ ﻟﻸﺟﻮﺭ.
-4ﺃﻥ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﻳﺒﺘﻠﻲ ﻋﺒﺎﺩﻩ؛ ﻟﻴﻤﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ ،ﻭﻟﻴﺘﻤﻴﺰ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ،ﻗـﺎﻝ
ﺾ ﹶﻓﻴ ﺮﻛﹸ ﻤﻪ ﺟﻤﻴﻌﹰﺎ
ﻀﻪ ﻋﹶﻠ ﻰ ﺑ ﻌ ﹴﺚ ﺑ ﻌ
ﺨﺒﹺﻴ ﹶﺠ ﻌ ﹶﻞ ﺍﹾﻟ
ﺐ ﻭﻳ
ﺚ ﻣ ﻦ ﺍﻟﻄﱠﻴ ﹺ ﺨﺒﹺﻴ ﹶ ﺗﻌﺎﱃ :ﻟﻴﻤﻴ ﺰ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ
)(5
ﻚ ﻫ ﻢ ﺍﹾﻟﺨﺎ ﺳﺮﻭ ﹶﻥ. ﺠ ﻌﹶﻠﻪ ﻓﻲ ﺟ ﻬﻨ ﻢ ﹸﺃ ﻭﻟﹶـﺌ ﹶﻓﻴ
-5ﺃﻥ ﻣﺎ ﻳﻘﺪﺭﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ -ﻓﻠﻪ ﻓﻴﻪ ﺟـﻞ ﺛﻨـﺎﺅﻩ ﺍﳊﻜﻤـﺔ
ﺍﻟﺒﺎﻟﻐﺔ ،ﻭﺍﻷﻣﺮ ﺍﻟﺮﺷﻴﺪ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹶﻟ ﹶﻘ ﺪ ﺟﺎﺀﻫﻢ ﻣ ﻦ ﺍﻷَﻧﺒﺎﺀ ﻣﺎ ﻓﻴ ﻪ ﻣ ﺰ ﺩ ﺟ ﺮ ) (4ﺣ ﹾﻜ ﻤ ﹲﺔ
)(6
ﺑﺎﻟ ﻐ ﹲﺔ ﹶﻓﻤﺎ ﺗ ﻐ ﹺﻦ ﺍﻟﻨ ﹸﺬ ﺭ
-6ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻭﻫﻮ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ -ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ،ﻭﺃﻗﺎﻡ ﺍﳊﺠﺔ
ﻋﻠﻰ ﺍﳋﻠﻖ ،ﻓﻤﻦ ﺗﻨﻜﺐ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ،ﻭﺧﺎﻟﻒ ﺍﳌﻨﻬﺞ ،ﻓﱰﻝ ﺑﻪ ﻣﺎ ﺗﻮﻋﺪ ﺑﻪ؛ ﻓﻘﺪ ﺃﺣـ ﻖ
ﺴﺒﻮﺍ ﻣﺎ ﺗ ﺮ ﻙ ﻋﻠﹶـﻰ ﹶﻇ ﻬ ﹺﺮﻫـﺎ ﻣـﻦ ﺱ ﹺﺑﻤﺎ ﹶﻛ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﹶﻟ ﻮ ﻳﺆﺍ ﺧﺬﹸ ﺍﻟﱠﻠ ﻪ ﺍﻟﻨﺎ
)(7
ﺩﺍﺑ ﺔ.
) ( 1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .123
) ( 2ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺡ .2137/5 ،5318
) ( 3ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ،ﺡ .2138 /5 ،5321
) ( 4ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ،ﺇﻋﺪﺍﺩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻄﻴﺎﺭ .488-478/2ﻭﺍﳊﺪﻳﺚ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
،ﺡ.601/4 ،2396
) ( 5ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺍﻵﻳﺔ .37
) ( 6ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ ﺍﻵﻳﺘﺎﻥ .5-4
) ( 7ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺍﻵﻳﺔ .45
21
-7ﺃﻧﻪ ﻣﺎ ﻣﻦ ﻣﺼﻴﺒﺔ ﺗﱰﻝ ﰲ ﺍﻟﻨﺎﺱ ﺃﻭ ﲢﻞ ﰲ ﺍﻟﺪﻳﺎﺭ ﻭﺍﻟﺒﻼﺩ ﺇﻻ ﻭﻫﻲ ﻣﻘـﺪﺭﺓ ﻣﻜﺘﻮﺑـﺔ ﰲ
ﺽ
ﺏ ﻣﻦ ﻣﺼﻴﺒ ﺔ ﻓﻲ ﺍ َﻷ ﺭ ﹺ ﻛﺘﺎﺏ ﻋﻨﺪ ﺭﰊ ﻻ ﻳﻀﻞ ﺭﰊ ﻭﻻ ﻳﻨﺴﻰ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻣﺎ ﹶﺃﺻﺎ
)(1
ﺴ ﲑ . ﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ﻪ ﻳ ِ
ﺏ ﻣﻦ ﹶﻗﺒ ﹺﻞ ﺃﹶﻥ ﻧﺒ ﺮﹶﺃﻫﺎ ﹺﺇﻥﱠ ﹶﺫﻟ
ﺴﻜﹸ ﻢ ﹺﺇﻻﱠ ﻓﻲ ﻛﺘﺎ ﹴ
ﻭﻻ ﻓﻲ ﺃﹶﻧﻔﹸ ِ
-8ﺃﻧﻪ ﻣﺎ ﻣﻦ ﻭﺻﺐ ﻭﻻ ﻧﺼﺐ ﻳﺼﻴﺐ ﺍﻟﻌﺒﺪ ﺃﻭ ﺑﻼﺀ ﻋﺎﻡ ﻳﺼﻴﺐ ﺍﻷﻣﺔ ﺇﻻ ﺑﺴﺒﺐ ﻣﺎ ﻛﺴﺒﺘﻪ
ﺖ ﹶﺃﻳﺪﻳ ﹸﻜ ﻢ ﻭﻳ ﻌﻔﹸﻮ ﻋﻦ ﹶﻛﺜ ﹴﲑ.(2)
ﺴﺒ
ﺃﻳﺪﻳﻬﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﹶﺃﺻﺎﺑﻜﹸﻢ ﻣﻦ ﻣﺼﻴﺒ ﺔ ﹶﻓﹺﺒﻤﺎ ﹶﻛ
ﻭﺑﻌﺪ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﳛﺴﻦ ﺑﻨﺎ ﺃﻥ ﻧﻘﻒ ﻋﻠﻰ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﰲ ﲝﺚ ﻫـﺬﺍ
ﺍﳌﻮﺿﻮﻉ ،ﻭﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ،ﻭﻧﻨﻈﺮ ﰲ ﻧﻈﺎﺋﺮﻫﺎ ﻭﺩﻻﻻﺎ ،ﻓﻨﺴﺄﻝ ﺍﷲ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ .
) ( 1ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺍﻵﻳﺔ .22
) ( 2ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺍﻵﻳﺔ .30
22
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ
ﺁﻳﺔ اﻟﺴﺠﺪة وﻧﻈﺎﺋﺮهﺎ
23
ﺁﻳﺔ اﻟﺴﺠﺪة وﻧﻈﺎﺋﺮهﺎ
ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﰲ ﻣﻘﺪﻣﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ﻫﻲ ﺍﻟﱵ ﺩﻓﻌﺘﲏ ﺇﱃ ﺍﺭﺗﻴﺎﺩ ﻫﺬﺍ ﺍﻟﺒﺤـﺚ ،ﻭﺳـﱪ
ﻏﻮﺭﻩ ،ﻭﺍﺳﺘﻜﻤﺎﻝ ﺟﻮﺍﻧﺒﻪ ،ﻭﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺳﺄﻭﺭﺩ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻧﻈﺎﺋﺮﻫﺎ ،ﻭﺃﺑﲔ ﺍﳌﻌﺎﱐ ﺍﻟـﱵ ﺍﺗﻔﻘـﺖ
ﻓﻴﻬﺎ ،ﻭﺃﺳﺘﺠﻠﻲ ﺍﻟﻌﱪ ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻬﺎ ،ﻭﺇﳕﺎ ﻗﺪﻣﺖ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻬـﺎ
ﻏﲑﻫﺎ؛ ﺑﺴﺒﺐ ﺗﻘﺪﻣﻬﺎ ﰲ ﺍﻟﻮﺭﻭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻷﻥ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ﻫﻲ ﺍﻵﻳﺔ ﺍﻟﺼﺮﳛﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ،
ﻓﺄﻗﻮﻝ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ -:
ﺏ ﺍ َﻷ ﹾﻛﺒـ ﹺﺮ ﹶﻟ ﻌﱠﻠﻬـ ﻢ
ﺏ ﺍ َﻷ ﺩﻧـﻰ ﺩﻭ ﹶﻥ ﺍﹾﻟﻌـﺬﹶﺍ ﹺ ﺃﻭﻻ :ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹶﻟﻨﺬﻳ ﹶﻘﻨ ﻬ ﻢ ﻣ ﻦ ﺍﹾﻟﻌـﺬﹶﺍ ﹺ
ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ (1).ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﻣﺪﺍﺭ ﺍﻟﺒﺤﺚ ،ﻭﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﻴﺴﺮ ﻓﻬﻢ ﺍﳌـﺮﺍﺩ
ﻣﻦ ﻧﻈﺎﺋﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻳﻌﺰﺯ ﻣﺎ ﺃﺷﺮﺕ ﺇﻟﻴﻪ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﰲ ﻣﻌﲎ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺍﻟﺬﻱ ﻭﻋﺪ ﺍﷲ ﺃﻥ ﻳﺬﻳﻘﻪ ﻫﺆﻻﺀ ﺍﻟﻔﺴﻘﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ-:
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺳﻘﺎﻣﻬﺎ ﻭﺑﻼﺅﻫﺎ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ﳑﺎ ﻳﺒﺘﻠـﻲ ﺍﷲ ـﺎ
ﺍﻟﻌﺒﺎﺩ ﺣﱴ ﻳﺘﻮﺑﻮﺍ .ﻓﻤﻤﻦ ﻗﺎﻝ ﺬﺍ ﺍﻟﻘﻮﻝ :ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻬﻢ (2)،ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﺍﻟﻀﺤﺎﻙ ،ﻭﺍﳊﺴﻦ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ،ﻭﻋﻠﻘﻤﺔ ،ﻭﻋﻄﻴﺔ ،ﻭﳎﺎﻫـﺪ ،ﻭﻗﺘـﺎﺩﺓ،
ﺭﲪﻬﻢ ﺍﷲ .ﻭﻳﺮﻯ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺃﻥ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺒﻄﺸﺔ ) (3ﻭﺍﻟﻠﺰﺍﻡ ) (4ﻭﺍﻟﺪﺧﺎﻥ ) ، (5ﻭﻣـﺎ
ﺃﺻﺎﺏ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺴﱯ ﻳﻮﻡ ﺑﺪﺭ -ﺃﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ؛ ﺇﺫ ﻫﻲ ﻣﻦ ﻣﺼﺎﺋﺐ
)(6
ﺍﻟﺪﻧﻴﺎ.
ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺗﻔﺴﲑﻩ :ﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺃﰊ ﺇﺩﺭﻳﺲ ﺍﳋﻮﻻﱐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺳـﺄﻟﺖ
ﺏ ﺍ َﻷ ﹾﻛﺒ ﹺﺮ
ﺏ ﺍ َﻷ ﺩﻧﻰ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﻗﻮﻝ ﺍﷲ :ﻭﹶﻟﻨﺬﻳ ﹶﻘﻨ ﻬ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
) ( 1ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺍﻵﻳﺔ .21
) ( 2ﺭﻭﺍﻩ ﻣﺴﻠﻢ .2157/4
ﺸ ﹶﺔ ﺍﹾﻟ ﹸﻜﺒﺮﻯ ﹺﺇﻧﺎ ﻣﻨﺘ ﻘﻤﻮ ﹶﻥ ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ﺍﻵﻳﺔ .16 ) ( 3ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳ ﻮ ﻡ ﻧﺒ ﻄﺶ ﺍﹾﻟﺒ ﹾﻄ
ﺴﻮﻑ ﻳﻜﹸﻮﻥ ﻟﺰﺍﻣﺎ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ .77ﺃﻱ ﻳﻜﻮﻥ ﻋﺬﺍﺑﺎ ﻻﺯﻣﺎ ﳍـﻢ ﻧﺘﻴﺠـﺔ ) ( 4ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﻘﹶﺪ ﹶﻛ ﱠﺬﺑﺘ ﻢ ﹶﻓ
ﺗﻜﺬﻳﺒﻬﻢ ،ﻭﻫﻮ ﻣﺎ ﻭﻗﻊ ﻟﻠﻜﻔﺎﺭ ﻗﺮﻳﺶ ﰲ ﺑﺪﺭ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﻷﺳﺮ ،ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﺒﻐﻮﻱ ،380/3ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻـﺤﻴﺢ ﻣـﺴﻠﻢ
.143/17
ﲔ ) (10ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ﺍﻵﻳﺔ .10ﺴﻤﺎﺀ ﹺﺑ ﺪﺧﺎ ﻥ ﻣﹺﺒ ﹴ
ﺐ ﻳ ﻮ ﻡ ﺗ ﹾﺄﺗﻲ ﺍﻟ
) ( 5ﻫﻮ ﺍﻟﺪﺧﺎﻥ ﺍﻟﻮﺍﺭﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺎ ﺭﺗ ﻘ
) ( 6ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ 108/21ـ .109ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﺜﻮﺭﻱ .240/1ﻭﺗﻔﺴﲑ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺼﻨﻌﺎﱐ .110/3ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ
.554/6
24
ﻓﻘﺎﻝ :ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﻋﻨﻬﺎ .ﻓﻘﺎﻝ :ﻫﻲ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻷﺳﻘﺎﻡ ﻭﺍﻷﻧﺼﺎﺏ ،ﻋـﺬﺍﺏ ﻟﻠﻤـﺴﺮﻑ ﰲ
). (1
ﺍﻟﺪﻧﻴﺎ ﺩﻭﻥ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ .ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻓﻤﺎ ﻫﻲ ﻟﻨﺎ؟ ﻗﺎﻝ ﺯﻛﺎﺓ ﻭﻃﻬﻮﺭ(.
)(2
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺍﳌﺮﺍﺩ ﺑﻪ ﻋﺬﺍﺏ ﺍﻟﻘﱪ .ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻭﺃﰊ ﻋﺒﻴﺪﺓ ﻭﳎﺎﻫﺪ .
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ):ﻭﻗﺪ ﺍﺣﺘﺞ ﺬﻩ ﺍﻵﻳﺔ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ،ﻭﰲ
ﺍﻻﺣﺘﺠﺎﺝ ﺎ ﺷﻲﺀ؛ ﻷﻥ ﻫﺬﺍ ﻋﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﺴﺘﺪﻋﻰ ﺑﻪ ﺭﺟﻮﻋﻬﻢ ﻋﻦ ﺍﻟﻜﻔﺮ ،ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ ﳑﺎ ﳜﻔﻰ
ﻋﻠﻰ ﺣﱪ ﺍﻷﻣﺔ ﻭﺗﺮﲨﺎﻥ ﺍﻟﻘﺮﺁﻥ ،ﻟﻜﻦ ﻣﻦ ﻓﻘﻬﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺩﻗﺔ ﻓﻬﻤﻪ ﻓﻴﻪ ،ﹶﻓ ﹺﻬ ﻢ ﻣﻨﻬﺎ ﻋﺬﺍﺏ ﺍﻟﻘﱪ؛ ﻓﺎﻧﻪ
ﺳﺒﺤﺎﻧﻪ ﺃﺧﱪ ﺃﻥ ﻟﻪ ﻓﻴﻬﻢ ﻋﺬﺍﺑﲔ :ﺃﺩﱏ ،ﻭﺃﻛﱪ ،ﻓﺄﺧﱪ ﺃﻧﻪ ﻳﺬﻳﻘﻬﻢ ﺑﻌﺾ ﺍﻷﺩﱏ ﻟﲑﺟﻌﻮﺍ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ
ﺏ ﺍ َﻷ ﺩﻧـﻰ ﻭﱂ ﻳﻘـﻞ: ﺑﻘﻰ ﳍﻢ ﻣﻦ ﺍﻷﺩﱏ ﺑﻘﻴﺔ ﻳﻌﺬﺑﻮﻥ ﺎ ﺑﻌﺪ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ :ﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻭﻟﻨﺬﻳﻘﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﻓﺘﺄﻣﻠﻪ ،ﻭﻫﺬﺍ ﻧﻈﲑ ﻗﻮﻝ ﺍﻟﻨﱯ ):ﻓﻴﻔﺘﺢ ﻟﻪ ﻃﺎﻗﺔ ﺇﱃ ﺍﻟﻨﺎﺭ ﻓﻴﺄﺗﻴﻪ ﻣـﻦ ﺣﺮﻫـﺎ
ﻭﲰﻮﻣﻬﺎ .ﻭﱂ ﻳﻘﻞ :ﻓﻴﺄﺗﻴﻪ ﺣﺮﻫﺎ ﻭﲰﻮﻣﻬﺎ .ﻓﺈﻥ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺑﻌﺾ ﺫﻟﻚ ،ﻭﺑﻘﻲ ﻟﻪ ﺃﻛﺜﺮﻩ ،ﻭﺍﻟـﺬﻱ
)(3
ﺫﺍﻗﻪ ﺃﻋﺪﺍﺀ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺾ ﺍﻟﻌﺬﺍﺏ ،ﻭﺑﻘﻲ ﳍﻢ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻪ(.
)(4
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳊﺪﻭﺩ.ﻭﳑﻦ ﻗﺎﻝ ﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ.
ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺴﻴﻒ .ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻧﻮﻓﻞ ﻗـﺎﻝ :ﻫـﻮ ﺍﻟﻘﺘـﻞ
)(5
ﺑﺎﻟﺴﻴﻒ ،ﻛﻞ ﺷﻲﺀ ﻭﻋﺪ ﺍﷲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺇﳕﺎ ﻫﻮ ﺍﻟﺴﻴﻒ.
ﻭﻳﺮﻯ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺃﻭﱃ ﺍﻷﻗﻮﺍﻝ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﻘﺎﻝ ):ﺇﻥ ﺍﷲ ﻭﻋﺪ ﻫﺆﻻﺀ ﺍﻟﻔﺴﻘﺔ ﺍﳌﻜـﺬﺑﲔ
ﺑﻮﻋﻴﺪﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺃﻥ ﻳﺬﻳﻘﻬﻤﻮﻩ ﺩﻭﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻛﱪ ،ﻭﺍﻟﻌﺬﺍﺏ :ﻫﻮ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ
ﺑﻼﺀ ﺃﺻﺎﻢ ،ﺇﻣﺎ ﺷﺪﺓ ﻣﻦ ﳎﺎﻋﺔ ،ﺃﻭ ﻗﺘﻞ ،ﺃﻭ ﻣﺼﺎﺋﺐ ﻳﺼﺎﺑﻮﻥ ﺎ ،ﻓﻜﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ،ﻭﱂ
ﳜﺼﺺ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺇﺫ ﻭﻋﺪﻫﻢ ﺫﻟﻚ ﺃﻥ ﻳﻌﺬﻢ ﺑﻨﻮﻉ ﻣﻦ ﺫﻟﻚ ﺩﻭﻥ ﻧﻮﻉ ،ﻭﻗﺪ ﻋﺬﻢ ﺑﻜﻞ ﺫﻟـﻚ
)(6
ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻘﺘﻞ ﻭﺍﳉﻮﻉ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﳌﺼﺎﺋﺐ ﰲ ﺍﻷﻣﻮﺍﻝ ﻓﺄﻭﰱ ﳍﻢ ﲟﺎ ﻭﻋﺪﻫﻢ(.
ﺛﺎﻧﻴﺎ :ﻧﻈﺎﺋﺮ ﺍﻵﻳﺔ :
ﻀ ﺮﻋﻮ ﹶﻥ )(42
ﻀﺮﺍﺀ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳﺘـ ﻚ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﻫ ﻢ ﺑﹺﺎﹾﻟﺒ ﹾﺄﺳﺎﺀ ﻭﺍﻟ
ﺍﻵﻳﺔ ﺍﻷﻭﱃ :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺭﺳﻠﻨﺂ ﹺﺇﻟﹶﻰ ﺃﹸ ﻣ ﹴﻢ ﻣﻦ ﹶﻗﺒﻠ
ﺸﻴﻄﹶﺎ ﹸﻥ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ.(7)
ﺖ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﻭ ﺯﻳ ﻦ ﹶﻟﻬﻢ ﺍﻟ ﺴ ﻀ ﺮﻋﻮﹾﺍ ﻭﻟﹶـﻜﻦ ﹶﻗ ﹶﻓﹶﻠﻮﻻ ﹺﺇ ﹾﺫ ﺟﺎﺀ ﻫ ﻢ ﺑ ﹾﺄ ﺳﻨﺎ ﺗ
) ( 1ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .554/6
) ( 2ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .110/21ﻭ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .554/6ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .463/3
) / ( 3ﺍﻟﺮﻭﺡ .76/1
) ( 4ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .109/21ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .554/6ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .463/3
) ( 5ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .109/21
) ( 6ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ 110/21
) ( 7ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺘﺎﻥ .43-42
25
ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺘﻔﻖ ﻣﻊ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺄﺧـﺬ ﻋﺒـﺎﺩﻩ ﺍﳌﻜـﺬﺑﲔ ﺑـﺄﻧﻮﺍﻉ
ﺍﻟﻌﻘﻮﺑﺎﺕ؛ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺬﻛﺮ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﺃﻧﻪ ﺃﺭﺳﻞ ﺇﱃ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﻜﺬﺑـﺔ
ﺭﺳﻠﻪ ﻓﻜﺬﺑﻮﻫﻢ ﻓﺄﺧﺬﻫﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ؟ ﻭﻫﻞ ﺍﻟﻨﻜﺎﻝ ﺍﻟﻮﺍﺭﺩ ﰲ ﻫـﺬﻩ
ﺍﻵﻳﺔ ﳑﺎﺛﻞ ﳌﺎ ﻭﺭﺩ ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ؟.
ﻓﻠﻨﻨﻈﺮ ﺇﱃ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻨﺠﺪ ﺃﻥ ﺍﳌﻔﺴﺮﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟـﻀﺮﺍﺀ
ﻋﻠﻰ ﺃﻗﻮﺍﻝ ،ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ-:
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺍﻟﺒﺄﺳﺎﺀ ﺍﻟﻔﻘﺮ ،ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳊـﺴﻦ ﰲ ﺃﺣـﺪ
ﻗﻮﻟﻴﻪ ،ﻭﻣﺮﺓ ﺍﳍﻤﺪﺍﱐ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﳎﺎﻫﺪ ﻭﺍﻟﻀﺤﺎﻙ ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﺴﺪﻱ ﻭﻣﻘﺎﺗﻞ ﺍﺑﻦ ﺣﻴـﺎﻥ
ﻭﺍﺑﻦ ﺟﺮﻳﺞ (1).ﺧﺮﺝ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ :ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ
ﲔ ﺍﹾﻟﺒ ﹾﺄﺱ (2)ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ :ﺍﻟﺒﺄﺳﺎﺀ ﺍﻟﻔﻘﺮ ،ﻭﺍﻟﻀﺮﺍﺀ ﺍﻟﺴﻘﻢ ،ﻭﺣﲔ ﻀﺮﺍﺀ ﻭ ﺣ
ﻭﺍﻟﺼﺎﹺﺑﺮﹺﻳ ﻦ ﻓﻲ ﺍﹾﻟﺒ ﹾﺄﺳﺎﺀ ﻭﺍﻟ
).(3
ﺍﻟﺒﺄﺱ ﻗﺎﻝ ﺣﲔ ﺍﻟﻘﺘﻞ( .ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ
)(4
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺍﻟﺒﺄﺳﺎﺀ ﺍﻟﺒﺆﺱ ،ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ ﻭﻗﺘﺎﺩﺓ.
)(5
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺒﺄﺳﺎﺀ ﺍﻟﺒﻼﺀ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﳊﺴﻦ.
)(6
ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺒﺄﺳﺎﺀ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ،ﻭﺑﻪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ.
ﺃﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀﺮﺍﺀ ﻓﻘﺪ ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻣﺎ ﻳﻠﻲ -:
ﲔ (7).ﻭﺑﻪ ﻗـﺎﻝﺖ ﹶﺃ ﺭ ﺣﻢ ﺍﻟﺮﺍ ﺣ ﻤ
ﻀ ﺮ ﻭﺃﹶﻧ
ﺴﹺﻨ ﻲ ﺍﻟ
1ـ ﺍﻟﺴﻘﻢ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﹶﺃﻧﻲ ﻣ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻣﺮﺓ ﺍﳍﻤﺪﺍﱐ ﻭﺃﺑﻮ ﻣﺎﻟﻚ ﻭﺍﻟﻀﺤﺎﻙ ﻭﺍﳊـﺴﻦ ﻭﳎﺎﻫـﺪ
)(8
ﻭﺍﻟﺴﺪﻱ ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻭﻗﺘﺎﺩﺓ ﻭﻣﻘﺎﺗﻞ ﺑﻦ ﺣﻴﺎﻥ.
)(9
2ـ ﺍﻟﺒﻼﺀ ﻭﺍﻟﺸﺪﺓ ،ﻭﺑﻪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ.
) ( 1ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺝ 4:ﺹ .1288:ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .98،99/2ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .410/1ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ
.252/1ﻭﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ .164/7
) ( 2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .177
) ( 3ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﺝ 2:ﺹ. 299:
) ( 4ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺝ 4:ﺹ .1288:ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .98/2
) ( 5ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺝ 4:ﺹ.1288:
) ( 6ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺝ 4:ﺹ.1288:
) ( 7ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ .83
) ( 8ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺝ 4:ﺹ .1289:ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .98/2ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .410/1ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .252/1
ﻭﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ .164/7
) ( 9ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺝ 4:ﺹ.1289:
26
ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻗﻮﻟﻪ ﻋﺰ ﺷﺄﻧﻪ ﻭﺗﻌﺎﱃ ﺳﻠﻄﺎﻧﻪ :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻓﻲ ﹶﻗ ﺮﻳ ﺔ ﻣﻦ ﻧﹺﺒ ﻲ ﹺﺇﻻﱠ ﹶﺃ ﺧ ﹾﺬﻧﺎ ﹶﺃ ﻫﹶﻠﻬﺎ ﺑﹺﺎﹾﻟﺒ ﹾﺄﺳـﺎﺀ
ﻀﺮﺍﺀ ﺲ ﺁﺑﺎﺀﻧﺎ ﺍﻟ ﺴﻨ ﹶﺔ ﺣﺘﻰ ﻋﻔﹶﻮﹾﺍ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻗ ﺪ ﻣ ﺤ
ﺴﻴﹶﺌ ﺔ ﺍﹾﻟ ﻀ ﺮﻋﻮ ﹶﻥ ) (94ﹸﺛﻢ ﺑ ﺪﹾﻟﻨﺎ ﻣﻜﹶﺎ ﹶﻥ ﺍﻟ ﻀﺮﺍﺀ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﻭﺍﻟ
ﺸ ﻌﺮﻭ ﹶﻥ(1).ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺴﺮﺍﺀ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎﻫﻢ ﺑ ﻐﺘ ﹰﺔ ﻭ ﻫ ﻢ ﹶﻻ ﻳ ﻭﺍﻟ
ﻀﺮﺍﺀ ﳑﺎ ﺃﻏﲎ ﻋﻦ ﺇﻋﺎﺩﺗﻪ ﻫﻨﺎ .ﻟﺬﺍ ﺳﺄﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻴـﺎﻥ ﺍﳌﻌـﲎ ﺗﻌﺎﱃ :ﹺﺇ ﱠﻻ ﹶﺃ ﺧ ﹾﺬﻧﺎ ﹶﺃ ﻫﹶﻠﻬﺎ ﺑﹺﺎﹾﻟﺒ ﹾﺄﺳﺎﺀ ﻭﺍﻟ
ﺴﺮﺍﺀ ﻀﺮﺍﺀ ﻭﺍﻟ ﺲ ﺁﺑﺎﺀﻧﺎ ﺍﻟ ﺴﻨ ﹶﺔ ﺣﺘﻰ ﻋﻔﹶﻮﹾﺍ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻗ ﺪ ﻣ ﺤ ﺴﻴﹶﺌ ﺔ ﺍﹾﻟ
ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﺛﻢ ﺑ ﺪﹾﻟﻨﺎ ﻣﻜﹶﺎ ﹶﻥ ﺍﻟ
ﺸ ﻌﺮﻭ ﹶﻥ .ﻓﺄﻗﻮﻝ :ﺗﻜﺎﺩ ﺗﺘﻔﻖ ﻋﺒﺎﺭﺍﺕ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﻣﻌﲎ ﺍﳊـﺴﻨﺔ ﻭﺍﻟـﺴﻴﺌﺔ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎﻫﻢ ﺑ ﻐﺘ ﹰﺔ ﻭ ﻫ ﻢ ﻻﻳ
ﺍﳌﺬﻛﻮﺭﺗﲔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻓﻘﺪ ﻓﺴﺮﻭﺍ ﺍﻟﺴﻴﺌﺔ ﺑﺎﻟﺸﺪﺓ ،ﻭﺍﻟﺸﺮ ،ﻭﻣﺎ ﻳﺴﺘﻜﺮﻩ ﰲ ﻫﺬﻩ ﺍﳊﻴـﺎﺓ ،ﻭﻣـﺎ
ﻳﺴﻮﺀ .ﻭﻓﺴﺮﻭﺍ ﺍﳊﺴﻨﺔ ﺑﺎﻟﺮﺧﺎﺀ ،ﻭﺍﳌﺎﻝ ،ﻭﺍﻟﻌﺪﻝ ،ﻭﺍﻟﻮﻟﺪ ،ﻭﻣﺎ ﺃﺣﺒﻮﺍ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﳑﻦ ﻗـﺎﻝ
)(2
ﺑﺬﻟﻚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻗﺘﺎﺩﺓ ﻭﳎﺎﻫﺪ ﻭﺍﺑﻦ ﺯﻳﺪ.
ﻭﺑﲔ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﺍﳊﻜﻤﺔ ﻣﻦ ﺗﺒﺪﻳﻞ ﺍﻟﺴﻴﺌﺔ ﺑﺎﳊﺴﻨﺔ ﻓﻘﺎﻝ ) :ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﳐﱪﺍ ﻋﻤﺎ ﺍﺧﺘﱪ ﺑﻪ ﺍﻷﻣﻢ
ﺍﳌﺎﺿﻴﺔ ،ﺍﻟﺬﻳﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻳﻌﲏ ﺑﺎﻟﺒﺄﺳﺎﺀ :ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﰲ ﺃﺑﺪﺍﻢ ﻣﻦ ﺃﻣﺮﺍﺽ
ﻭﺃﺳﻘﺎﻡ ،ﻭﺍﻟﻀﺮﺍﺀ ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﻓﻘﺮ ﻭﺣﺎﺟﺔ ﻭﳓﻮ ﺫﻟﻚ؛ ﻟﻌﻠﻬﻢ ﻳﻀﺮﻋﻮﻥ ﺃﻱ ﻳـﺪﻋﻮﻥ ﻭﳜـﺸﻌﻮﻥ
ﻭﻳﺒﺘﻬﻠﻮﻥ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺸﻒ ﻣﺎ ﻧﺰﻝ ﻢ ،ﻭﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ :ﺃﻧﻪ ﺍﺑﺘﻼﻫﻢ ﺑﺎﻟﺸﺪﺓ ﻟﻴﺘﻀﺮﻋﻮﺍ ﻓﻤﺎ ﻓﻌﻠﻮﺍ
ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﻣﻨﻬﻢ ،ﻓﻘﻠﺐ ﻋﻠﻴﻬﻢ ﺍﳊﺎﻝ ﺇﱃ ﺍﻟﺮﺧﺎﺀ؛ ﻟﻴﺨﺘﱪﻫﻢ ﻓﻴﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ :ﹸﺛﻢ ﺑ ﺪﹾﻟﻨﺎ ﻣﻜﹶﺎ ﹶﻥ
ﺴﻨ ﹶﺔ ﺃﻱ ﺣﻮﻟﻨﺎ ﺍﳊﺎﻝ ﻣﻦ ﺷﺪﺓ ﺇﱃ ﺭﺧﺎﺀ ،ﻭﻣﻦ ﻣﺮﺽ ﻭﺳﻘﻢ ﺇﱃ ﺻﺤﺔ ﻭﻋﺎﻓﻴﺔ ،ﻭﻣﻦ ﻓﻘـﺮ ﺤ ﺴﻴﹶﺌ ﺔ ﺍﹾﻟ
ﺍﻟ
ﺇﱃ ﻏﲎ؛ ﻟﻴﺸﻜﺮﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﻓﻤﺎ ﻓﻌﻠﻮﺍ ...ﻭﻫﺬﺍ ﲞﻼﻑ ﺣﺎﻝ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳـﺸﻜﺮﻭﻥ ﺍﷲ ﻋﻠـﻰ
ﺍﻟﺴﺮﺍﺀ ،ﻭﻳﺼﱪﻭﻥ ﻋﻠﻰ ﺍﻟﻀﺮﺍﺀ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ) :ﻋﺠﺒﺎ ﻟﻠﻤﺆﻣﻦ ﻻ ﻳﻘﻀﻲ ﺍﷲ ﻟﻪ ﻗـﻀﺎﺀ ﺇﻻ
ﻛﺎﻥ ﺧﲑﺍ ﻟﻪ ،ﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀ ﺻﱪ ﻓﻜﺎﻥ ﺧﲑﺍ ﻟﻪ ،ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍﺀ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﲑﺍ ﻟﻪ( (3).ﻓﺎﳌﺆﻣﻦ
ﻣﻦ ﻳﺘﻔﻄﻦ ﳌﺎ ﺍﺑﺘﻼﻩ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﻀﺮﺍﺀ ﻭﺍﻟﺴﺮﺍﺀ ،ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ )ﻻ ﻳﺰﺍﻝ ﺍﻟﺒﻼﺀ ﺑـﺎﳌﺆﻣﻦ ﺣـﱴ
)(4
ﳜﺮﺝ ﻧﻘﻴﺎ ﻣﻦ ﺫﻧﻮﺑﻪ ،ﻭﺍﳌﻨﺎﻓﻖ ﻣﺜﻠﻪ ﻛﻤﺜﻞ ﺍﳊﻤﺎﺭ ﻻ ﻳﺪﺭﻱ ﻓﻴﻢ ﺭﺑﻄﻪ ﺃﻫﻠﻪ ﻭﻻ ﻓﻴﻢ ﺃﺭﺳﻠﻮﻩ(.
) ( 1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ .94-95
) ( 2ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .7/9ﻭﺗﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﱐ .233/2ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ .1526/5ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .505/3ﻭﺗﻔﺴﲑ ﺍﺑﻦ
ﻛﺜﲑ .234/2
) ( 3ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ.2295/4 ،2999
) ( 4ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .234/2
27
)(1
ﺕ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ.
ﺴﻴﺌﹶﺎ
ﺕ ﻭﺍﻟ
ﺴﻨﺎ
ﺤﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺑﹶﻠ ﻮﻧﺎ ﻫ ﻢ ﺑﹺﺎﹾﻟ
ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺭﲪﻪ ﺍﷲ :ﻳﻘﻮﻝ ﺟﻞ ﺛﻨﺎﺅﻩ )ﺍﺧﺘﱪﻧﺎﻫﻢ ﺑﺎﻟﺮﺧﺎﺀ ﰲ ﺍﻟﻌﻴﺶ ،ﻭﺍﳋﻔﺾ ﰲ
ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﺪﻋﺔ ﻭﺍﻟﺴﻌﺔ ﰲ ﺍﻟﺮﺯﻕ ،ﻭﻫﻲ :ﺍﳊﺴﻨﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺟﻞ ﺛﻨﺎﺅﻩ ،ﻭﻳﻌﲏ ﺑﺎﻟﺴﻴﺌﺎﺕ :ﺍﻟﺸﺪﺓ ﰲ
ﺍﻟﻌﻴﺶ ﻭﺍﻟﺸﻈﻒ ﻓﻴﻪ ،ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺮﺯﺍﻳﺎ ﰲ ﺍﻷﻣﻮﺍﻝ؛ﻟﲑﺟﻌﻮﺍ ﺇﱃ ﻃﺎﻋﺔ ﺭﻢ ،ﻭﻳﻨﻴﺒﻮﺍ ﺇﻟﻴﻪ ،ﻭﻳﺘﻮﺑﻮﺍ ﻣﻦ
)(2
ﻣﻌﺎﺻﻴﻪ(.
ﻭﺟﺎﺀ ﻋﻨﺪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﺑﻦ ﻛﺜﲑ ﻭﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻬﻢ ﺍﷲ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊـﺴﻨﺎﺕ :ﺍﳋـﺼﺐ ﻭﺍﻟﺮﺧـﺎﺀ
ﻭﺍﻟﻌﺎﻓﻴﺔ .ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻴﺌﺎﺕ :ﺍﳉﺪﺏ ﻭﺍﻟﺒﻼﺀ ﻭﺍﻟﻌﻘﻮﺑﺔ (3) .ﻭﻫﻮ ﻛﻤﺎ ﻳﻼﺣﻆ ﺍﻟﻘﺎﺭﺉ ﻣﻌﲎ ﻣﻘﺎﺭﺏ ﳌﺎ
ﻭﺭﺩ ﻋﻨﺪ ﺍﺑﻦ ﺟﺮﻳﺮ ،ﻭﻫﻮ ﻧﻔﺲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ.
ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ:ﹶﺃ ﻭ ﹶﻻ ﻳ ﺮ ﻭ ﹶﻥ ﹶﺃﻧ ﻬ ﻢ ﻳ ﹾﻔﺘﻨﻮ ﹶﻥ ﻓﻲ ﹸﻛﻞﱢ ﻋﺎ ﹴﻡ ﻣ ﺮ ﹰﺓ ﹶﺃ ﻭ ﻣ ﺮﺗﻴ ﹺﻦ ﹸﺛﻢ ﹶﻻ ﻳﺘﻮﺑﻮ ﹶﻥ ﻭ ﹶﻻ
ﻫ ﻢ ﻳ ﱠﺬ ﱠﻛﺮﻭ ﹶﻥ.(4)
ﻫﺬﻩ ﺍﻵﻳﺔ ﺧﺎﻟﻔﺖ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺎﺕ ﻣﻦ ﻭﺟﻮﻩ ﻧﺬﻛﺮ ﻣﻨﻬﺎ :
ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ :ﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺎﺕ ﺃﻧﻪ ﻳﺒﺘﻠﻴﻬﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻭﺑﺎﳊﺴﻨﺎﺕ
ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻭﱂ ﳛﺪﺩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﺬﻟﻚ ﺯﻣﻨﺎ؛ ﺑﻞ ﺟﻌﻞ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﻣﻴﺪﺍﻧﺎ ﻟﻼﺑﺘﻼﺀ ،ﻭﰲ ﻫﺬﻩ ﺍﻵﻳـﺔ
ﻧﺒﻬﻬﻢ ﺍﳌﻮﱃ ﺇﱃ ﺃﻢ ﻳﺘﻌﺮﺿﻮﻥ ﻟﻼﺧﺘﺒﺎﺭ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ،ﻭﻣﻊ ﺗﺮﺍﺩﻑ ﺍﻟﺒﻼﺀ ،ﻭﺗﻮﺍﱃ ﺍﻟﻨﻘﻢ،
ﺇﻻ ﺃﻢ ﰲ ﻏﻴﻬﻢ ﺳﺎﺩﺭﻭﻥ ،ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ):ﺃﻭﻻ ﻳﺮﻯ ﻫﺆﻻﺀ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺃﻥ ﺍﷲ ﳜﺘﱪﻫﻢ ﰲ ﻛﻞ
ﻋﺎﻡ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ،ﲟﻌﲎ :ﺃﻧﻪ ﳜﺘﱪﻫﻢ ﰲ ﺑﻌﺾ ﺍﻷﻋﻮﺍﻡ ﻣﺮﺓ ،ﻭﰲ ﺑﻌﻀﻬﺎ ﻣﺮﺗﲔ ،ﰒ ﻻ ﻳﺘﻮﺑﻮﻥ ،ﻳﻘﻮﻝ:
ﺽ ﳍﻢ -ﻻ ﻳﻨﻴﺒﻮﻥ ﻣﻦ ﻧﻔـﺎﻗﻬﻢ ،ﻭﻻ ﰒ ﻫﻢ -ﻣﻊ ﺍﻟﺒﻼﺀ ﺍﻟﺬﻱ ﳛﻞ ﻢ ﻣﻦ ﺍﷲ ،ﻭﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺬﻱ ﻳ ﻌ ﹺﺮ
ﻳﺘﻮﺑﻮﻥ ﻣﻦ ﻛﻔﺮﻫﻢ ،ﻭﻻ ﻫﻢ ﻳﺘﺬﻛﺮﻭﻥ ﲟﺎ ﻳﺮﻭﻥ ﻣﻦ ﺣﺠﺞ ﺍﷲ ،ﻭﻳﻌﺎﻳﻨﻮﻥ ﻣﻦ ﺁﻳﺎﺗﻪ ﻓﻴﺘﻌﻈﻮﺍ ﺎ؛ ﻭﻟﻜﻨﻬﻢ
)(5
ﻣﺼﺮﻭﻥ ﻋﻠﻰ ﻧﻔﺎﻗﻬﻢ(.
) ( 1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ .168
) ( 2ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺝ 9:ﺹ104:
) ( 3ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ .1606/5ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .104/9ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .436/3ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .593/3
) ( 4ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ 126 .
) ( 5ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .73/11ﻭﺍﻧﻈﺮ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ .67/11
28
ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻘﺪﻣﺎﺕ ﺃﻧﻪ ﻳﺒﺘﻠﻴﻬﻢ ﺑﺎﳋﲑ ﻭﺍﻟـﺸﺮ ،ﻭﺑﺎﳊـﺴﻨﺎﺕ
ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻭﻟﻜﻦ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺫﻛﺮ ﺃﻧﻪ ﻳﻔﺘﻨﻬﻢ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ،ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺘﻨﺔ )(1ﰲ ﻫﺬﻩ
ﺍﻵﻳﺔ؟.
ﺍﺧﺘﻠﻔﺖ ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﺍﳌﺮﺍﺩ ﺎ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ:ـ
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﻫﻮ ﻣﺎ ﻳﺸﻴﻊ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻷﻛﺎﺫﻳﺐ ﻋﻠﻰ ﺭﺳﻮﻝ ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓـﻴﻔﱳ
ﺎ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮﻢ ﻣﺮﺽ .ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﻀﺤﻰ ﻋﻦ ﺣﺬﻳﻔﺔ ﺣﻴﺚ ﻗﺎﻝ :ﻛﻨﺎ ﻧـﺴﻤﻊ ﰲ
(3) .
ﻛﻞ ﻋﺎﻡ ﻛﺬﺑﺔ ﺃﻭ ﻛﺬﺑﺘﲔ ﻓﻴﻀﻞ ﺎ ﻓﺌﺎﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺜﲑ (2).ﻭﺭﻭﻯ ﻣﺜﻠﻪ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﻫﻮ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻐﺰﻭ .ﻭﺑﻪ ﻗﺎﻝ ﻗﺘﺎﺩﺓ ﻭﺍﳊﺴﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻳ ﹾﻔﺘﻨﻮﻥ ﻓﻲ ﹸﻛﻞﱢ ﻋﺎ ﹴﻡ ﻣ ﺮ ﹰﺓ ﹶﺃ ﻭ
(4).
ﻣ ﺮﺗﻴ ﹺﻦ .ﻗﺎﻝ :ﻳﺒﺘﻠﻮﻥ ﺑﺎﻟﻐﺰﻭ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ
)(5
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﻫﻮ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻮﻉ ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ.
ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﻫﻮ ﺍﳌﺮﺽ ،ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﺑﻪ ﻗﺎﻝ ﺑﻜـﺎﺭ ﺑـﻦ ﻣﺎﻟـﻚ.
ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻋﻦ ﺍﻟﻌﺘﱯ ﻗﺎﻝ :ﺇﺫﺍ ﻣﺮﺽ ﺍﻟﻌﺒﺪ ﰒ ﻋﻮﰲ ﻓﻠﻢ ﻳﺰﺩﺩ ﺧﲑﺍ؛ ﻗﺎﻟﺖ ﺍﳌﻼﺋﻜـﺔ ﻋﻠـﻴﻬﻢ
)(6
ﺍﻟﺴﻼﻡ :ﻫﺬﺍ ﺍﻟﺬﻱ ﺩﺍﻭﻳﻨﺎﻩ ﻓﻠﻢ ﻳﻨﻔﻌﻪ ﺍﻟﺪﻭﺍﺀ.
ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﺑﻌﺪ ﺃﻥ ﺳﺎﻕ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ) :ﻭﺃﻭﱃ ﺍﻷﻗﻮﺍﻝ ﰲ ﺫﻟﻚ ﺑﺎﻟﺼﺤﺔ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﷲ
ﺐ ﻋﺒﺎ ﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﻭﺑﺦ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺃﻧﻔﺴﻬﻢ ﺑﻘﻠﺔ ﺗﺬ ﹼﻛﺮﹺﻫﻢ ،ﻭﺳـﻮﺀ ﺗﻨـﺒﻬﻬﻢ ﺠ ﻋ
ﳌﻮﺍﻋﻆ ﺍﷲ ﺍﻟﱵ ﻳﻌﻈﻬﻢ ﺎ .ﻭﺟﺎﺋﺰ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳌﻮﺍﻋﻆ ﺍﻟﺸﺪﺍﺋﺪ ﺍﻟﱵ ﻳﱰﳍﺎ ﻢ ﻣﻦ ﺍﳉﻮﻉ ﻭﺍﻟﻘﺤﻂ،
ﻭﺟﺎﺋﺰ ﺃﻥ ﺗﻜﻮﻥ ﻣﺎ ﻳﺮﻳﻬﻢ ﻣﻦ ﻧﺼﺮﺓ ﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﺑﻪ ،ﻭﻳﺮﺯﻗﻪ ﻣﻦ ﺇﻇﻬـﺎﺭ ﻛﻠﻤﺘـﻪ ﻋﻠـﻰ
ﻛﻠﻤﺘﻬﻢ ،ﻭﺟﺎﺋﺰ ﺃﻥ ﺗﻜﻮﻥ ﻣﺎ ﻳﻈﻬﺮ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﻧﻔﺎﻗﻬﻢ ،ﻭﺧﺒﺚ ﺳﺮﺍﺋﺮﻫﻢ ﺑﺮﻛﻮﻢ ﺇﱃ ﻣﺎ ﻳﺴﻤﻌﻮﻥ
ﻣﻦ ﺃﺭﺍﺟﻴﻒ ﺍﳌﺸﺮﻛﲔ ﺑﺮﺳﻮﻝ ﺍﷲ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻻ ﺧﱪ ﻳﻮﺟﺐ ﺻﺤﺔ ﺑﻌﺾ ﺫﻟﻚ ﺩﻭﻥ ﺑﻌﺾ ﻣـﻦ
) ( 1ﺗﺮﺩ ﺍﻟﻔﺘﻨﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻣﻌﺎﻥ ﻣﺘﻌﺪﺩﺓ ،ﻓﺘﺎﺭﺓ ﺗﺮﺩ ﻭﻳﺮﺍﺩ ﺎ ﺇﺩﺧﺎﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻨﺎﺭ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳ ﻮ ﻡ ﻫ ﻢ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ﹺﺭ
ﻳ ﹾﻔﺘﻨﻮ ﹶﻥ . ﻭﺗﺎﺭﺓ ﻳﺴﻤﻰ ﻣﺎ ﳛﺼﻞ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﻓﺘﻨﺔ ﻛﻘﻮﻟﻪ :ﹶﺃ ﹶﻻ ﻓﻲ ﺍﹾﻟ ﻔﺘﻨ ﺔ ﺳ ﹶﻘﻄﹸﻮﹾﺍ ،ﻭﺗﺎﺭﺓ ﺗﺄﰐ ﲟﻌﲎ ﺍﻻﺧﺘﺒﺎﺭ ،ﻛﻘﻮﻟﻪ ﺟﻞ ﺛﻨﺎﺅﻩ
ﻭﹶﻓﺘﻨﺎ ﻙ ﹸﻓﺘﻮﻧﺎ ،ﻭﺗﺄﰐ ﲟﻌﲎ ﺍﻟﺸﺮﻙ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ :ﻭﺍﹾﻟ ﻔﺘﻨﺔﹸ ﹶﺃ ﺷ ﺪ ﻣ ﻦ ﺍﹾﻟ ﹶﻘﺘ ﹺﻞ .ﺍﻧﻈﺮ ﺍﳌﻔﺮﺩﺍﺕ ،372ﻣﺎﺩﺓ ﻓﱳ .
) ( 2ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .74/11ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ .1916/6
) ( 3ﺍﻧﻈﺮ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .325/4
) ( 4ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﱐ ﺝ 2:ﺹ . 291:ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .73/11ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ،1916 ،1915/6ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ
،325/4ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ،404/2ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ .299/8ﻭﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ .184/16
) ( 5ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺝ 11:ﺹ . 74:ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ .1915/6ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .325/4ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ،404/2
ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ،299/8ﻭﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ .184/16
) (6ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .352/4ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ .299/8ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ .184/16
29
ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﳚﺐ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ ،ﻭﻻ ﻗﻮﻝ ﰲ ﺫﻟﻚ ﺃﻭﱃ ﺑﺎﻟﺼﻮﺍﺏ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻈﺎﻫﺮ ﻗﻮﻝ ﺍﷲ :ﻭﻫﻮ ﺃﻭ ﻻ
)(1
ﻳﺮﻭﻥ ﺃﻢ ﳜﺘﱪﻭﻥ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﲟﺎ ﻳﻜﻮﻥ ﺯﺍﺟﺮﺍ ﳍﻢ ،ﰒ ﻻ ﻳﱰﺟﺮﻭﻥ ﻭﻻ ﻳﺘﻌﻈﻮﻥ(.
)(2
ﻀ ﺮﻋﻮ ﹶﻥ.
ﺏ ﹶﻓﻤﺎ ﺍ ﺳﺘﻜﹶﺎﻧﻮﺍ ﻟ ﺮﺑ ﹺﻬ ﻢ ﻭﻣﺎ ﻳﺘ
ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ :ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺧ ﹾﺬﻧﺎﻫﻢ ﺑﹺﺎﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﻮﺍﺭﺩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻣﻨﻬﺎ -:
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻋﺬﺍﺏ ﺧﺎﺹ ﺃﺭﺳﻠﻪ ﺍﷲ ﻋﻠﻰ ﻗﺮﻳﺶ ﺣﲔ ﻛﺬﺑﻮﺍ ﺭﺳﻮﻟﻪ ﻓﺪﻋﺎ ﻋﻠﻴﻬﻢ ،
ﻭﻟﺬﺍ ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺣﲔ ﺃﺧﺬ ﺍﷲ ﻗﺮﻳـﺸﺎ ﺑـﺴﲏ
ﺍﳉﺪﺏ ﺇﺫ ﺩﻋﺎ ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺃﺧﺮﺝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ ﺟﺎﺀ ﺃﺑﻮ ﺳﻔﻴﺎﻥ
ﺇﱃ ﺍﻟﻨﱯ ﻓﻘﺎﻝ :ﻳﺎ ﳏﻤﺪ! ﺃﻧﺸﺪﻙ ﺍﷲ ﻭﺍﻟﺮﺣﻢ ﻓﻘﺪ ﺃﻛﻠﻨﺎ ﺍﻟﻌﻠﻬﺰ -ﻳﻌﲏ ﺍﻟﻮﺑﺮ ﻭﺍﻟـﺪﻡ -ﻓـﺄﻧﺰﻝ ﺍﷲ
)(3
ﻫﺬﻩ ﺍﻵﻳﺔ.
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺟﻮﺭ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻧﻘﻤﺘﻪ ،ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﰲ ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ):ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﻨﺎﺱ ﻣﻦ
ﻗﺒﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺑﻼﺀ ﻓﺈﳕﺎ ﻫﻲ ﻧﻘﻤﺔ ،ﻓﻼ ﺗﺴﺘﻘﺒﻠﻮﺍ ﻧﻘﻤﺔ ﺍﷲ ﺑﺎﳊﻤﻴﺔ ،ﻭﻟﻜـﻦ ﺍﺳـﺘﻘﺒﻠﻮﻫﺎ ﺑﺎﻻﺳـﺘﻐﻔﺎﺭ،
)(4
ﻭﺗﻀﺮﻋﻮﺍ ﺇﱃ ﺍﷲ ،ﻭﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ(.
)(6
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳉﻮﻉ ﻭﺍﳉﺪﺏ ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ) (5ﻭﳎﺎﻫﺪ.
)(7
ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺸﺪﺍﺋﺪ ،ﻭﻫﻮ ﻣﺎ ﻓﺴﺮ ﺑﻪ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ.
ﻭﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻻ ﲣﺮﺝ ﻋﻤﺎ ﻓﺴﺮﻫﺎ ﺑﻪ ﺍﺑﻦ ﻛﺜﲑ؛ ﻓﺎﳉﻮﻉ ﻭﺍﳉﺪﺏ ﻭﺟﻮﺭ ﺍﻟﺴﻠﻄﺎﻥ ﻛﻠﻬﺎ ﻣﻦ ﺍﳌﺼﺎﺋﺐ
ﻭﺍﻟﺸﺪﺍﺋﺪ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳉﻮﻉ ﺧﺎﺻﺎ ﺑﻘﻮﻡ ﻗﺮﻳﺶ ،ﺃﻡ ﻛﺎﻥ ﻋﺎﻣﺎ ﻟﻜﻞ ﻣﻦ ﺧﺎﻟﻒ ﻭﻋﺼﻰ؛ ﻓﻜﻠﻪ ﺩﺍﺧﻞ
ﲢﺖ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺗﻮﻋﺪ ﺑﻪ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻭﺍﳌﺴﺘﻜﱪﻳﻦ .
)(8
ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ :ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹺﺇﻥﱠ ﻟﱠﻠﺬﻳ ﻦ ﹶﻇﹶﻠﻤﻮﺍ ﻋﺬﹶﺍﺑﺎ ﺩﻭ ﹶﻥ ﹶﺫﻟ
ﻚ ﻭﹶﻟ ﻜ ﻦ ﹶﺃ ﹾﻛﹶﺜ ﺮﻫ ﻢ ﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ.
ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺫﻛﺮ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ،ﻭﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ ،ﺃﻧﻪ ﺃﺧﺬ ﺃﻋﺪﺍﺀﻩ ﺑﺎﻟﻌﺬﺍﺏ ،ﻭﻓﺘﺢ ﻋﻠﻴﻬﻢ ﺑـﺎﺏ
ﻋﺬﺍﺏ ،ﻭﺗﻨﻮﻋﺖ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻜﺬﺑﲔ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ
) (1ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .74/11
) ( 2ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻵﻳﺘﺎﻥ .77-76
) ( 3ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺝ 18:ﺹ . 44:ﻭﻋﺰﺍﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﺇﱃ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻭﺍﻟﻄﱪﺍﱐ،ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ،ﻭﺍﺑﻦ
ﻣﺮﺩﻭﻳﻪ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺪﻻﺋﻞ .111/6
) ( 4ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ 45/18ﻭﺍﻧﻈﺮ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .111/6
) ( 5ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .45/18
) ( 6ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .611/10
) ( 7ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .252،253/3ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .44/18
)( 8ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ ﺍﻵﻳﺔ .47
30
ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻫﻮ ﳎﻲﺀ ﺃﰊ ﺳﻔﻴﺎﻥ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻳﺸﻜﻮ ﺇﻟﻴﻪ ﻣﺎ ﺃﺻﺎﺏ ﻗﺮﻳـﺸﺎ ﻣـﻦ
ﺍﳉﻮﻉ ﻭﺍﳉﻬﺪ .
ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﺍﳌﺬﻛﻮﺭ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ؟ ﻭﻫﻞ ﻫﻮ ﳐﺘﻠﻒ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻡ ﻻ؟
ﻓﺄﻗﻮﻝ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻣﻨﻬﺎ-:
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﻫﻮ ﻋﺬﺍﺏ ﺍﻟﻘﱪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .ﻓﻘﺪ ﺭﻭﻯ ﻗﺘﺎﺩﺓ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ :ﺇﻧﻜﻢ ﻟﺘﺠﺪﻭﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﹺﺇﻥﱠ ﻟﱠﻠﺬﻳ ﻦ ﹶﻇﹶﻠﻤﻮﺍ ﻋـﺬﹶﺍﺑﺎ
)(2
ﻚ (1) .ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﱪﺍﺀ – ﺃﻳﻀﺎ -ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ. ﺩﻭ ﹶﻥ ﹶﺫﻟ
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﻫﻮ ﺍﳉﻮﻉ .ﺃﻭ ﺍﳉﻮﻉ ﻟﻘﺮﻳﺶ ﰲ ﺍﻟﺪﻧﻴﺎ .ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﳎﺎﻫﺪ ﻋـﻦ ﻃﺮﻳـﻖ ﺍﺑـﻦ ﺃﰊ
)(3
ﳒﻴﺢ.
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﻫﻲ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺒﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺫﻫﺎﺏ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ .ﻭﻫﺬﺍ ﻣﺮﻭﻱ ﻋﻦ ﻋﺒﺪ
ﺐ ﻫﺆﻻﺀ ﻋﺠﻠـﻬﻢ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻓﻬﻲ ﻟﻠﻤﺆﻣﻨﲔ ﺃﺟﺮ ﻭﺛﻮﺍﺏ ﻋﻨﺪ ﺍﷲ ،ﻭﻣﺼﺎﺋ
)(4
ﺍﷲ ﺇﻳﺎﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ.
ﻭﺑﻌﺪ ﺃﻥ ﺃﻭﺭﺩ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ،ﻭﲨﻊ ﺑﻴﻨﻬﺎ ،ﻭﺑـﻴﻦ ﺍﻟﻘـﻮﻝ ﺍﳉـﺎﻣﻊ ﳍـﺎ ﻗـﺎﻝ:
)ﻭﺍﻟﺼﻮﺍﺏ ﻣﻦ ﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﻋﻨﺪﻱ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺃﺧﱪ ﺃﻥ ﻟﻠﺬﻳﻦ ﻇﻠﻤـﻮﺍ ﺃﻧﻔـﺴﻬﻢ
ﺑﻜﻔﺮﻫﻢ ﺑﻪ ﻋﺬﺍﺑﺎ ﺩﻭﻥ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﺼﻌﻘﻮﻥ ،ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻌﺬﺍﺏ ﺍﻟﻘﱪ ﺩﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ؛
ﻷﻧﻪ ﰲ ﺍﻟﱪﺯﺥ؛ ﻭﺍﳉﻮﻉ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ،ﻭﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗـﺼﻴﺒﻬﻢ ﰲ ﺃﻧﻔـﺴﻬﻢ ﻭﺃﻣـﻮﺍﳍﻢ
ﻉ ،ﺑﻞ ﻋ ﻢ ﻭﺃﻭﻻﺩﻫﻢ ﺩﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﱂ ﳜﺼﺺ ﺍﷲ ﻧﻮﻋﺎ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﳍﻢ ﺩﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺩﻭﻥ ﻧﻮ ﹴ
ﻚ .ﻓﻜﻞ ﺫﻟﻚ ﳍﻢ ﻋﺬﺍﺏ ،ﻭﺫﻟﻚ ﳍﻢ ﺩﻭﻥ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ، ﻓﻘﺎﻝ :ﻭﹺﺇﻥﱠ ﻟﱠﻠﺬﻳ ﻦ ﹶﻇﹶﻠﻤﻮﺍ ﻋﺬﹶﺍﺑﺎ ﺩﻭ ﹶﻥ ﹶﺫﻟ
ﻓﺘﺄﻭﻳﻞ ﺍﻟﻜﻼﻡ :ﻭﺇﻥ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺎﷲ ﻋﺬﺍﺑﺎ ﻣﻦ ﺍﷲ ﺩﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻟﻜﻦ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺑﺄﻢ
)(5
ﺫﺍﺋﻘﻮﺍ ﺫﻟﻚ ﺍﻟﻌﺬﺍﺏ(.
ﻭﻳﻮﺿﺢ ﺍﺑﻦ ﻛﺜﲑ ﻏﻔﻠﺔ ﺍﳌﻨﺎﻓﻖ ﻋﻦ ﺍﺑﺘﻼﺀ ﺍﷲ ﻟﻪ ﺑﺎﳌﺼﺎﺋﺐ ﻭﺍﻟﻨﻜﺒﺎﺕ ،ﻓﻴﻘﻮﻝ ):ﺇﻥ ﺍﳌﻨـﺎﻓﻖ ﺇﺫﺍ ﻣـﺮﺽ
ﻭﻋﻮﰲ ،ﻣﺜﻠﻪ ﰲ ﺫﻟﻚ ﻛﻤﺜﻞ ﺍﻟﺒﻌﲑ ،ﻻ ﻳﺪﺭﻱ ﻓﻴﻤﺎ ﻋﻘﻠﻮﻩ ﻭﻻ ﻓﻴﻤﺎ ﺃﺭﺳﻠﻮﻩ ،ﻭﰲ ﺍﻷﺛﺮ ﺍﻹﳍـﻲ :ﻛـﻢ
)(6
ﺃﻋﺼﻴﻚ ﻭﻻ ﺗﻌﺎﻗﺒﲏ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻳﺎ ﻋﺒﺪﻱ! ﻛﻢ ﺃﻋﺎﻗﺒﻚ ﻭﺃﻧﺖ ﻻ ﺗﺪﺭﻱ(.
) ( 1ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .36،37/27ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﱐ .248/3
) ( 2ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .37/27
) ( 3ﺗﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﱐ .248/3ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .37/27ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .636/7
) ( 4ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .37/27
)( 5ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺝ 27:ﺹ37:
) ( 6ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺝ 4:ﺹ246:
31
ﻭﺑﻌﺪ ﺍﺳﺘﻌﺮﺍﺽ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﰲ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﻣﻘﺎﺭﻧﺘﻪ ﺑﺎﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟـﻮﺍﺭﺩ
ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ؛ ﳒﺪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﰲ ﺍﻵﻳﺘﲔ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻣﺘﻔﻘﺎ ،ﻋﺪﺍ ﺃﻧﻪ ﺫﻛﺮ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌـﺬﺍﺏ
ﺍﳌﺘﻮﻋﺪ ﺑﻪ ﰲ ﺁﻳﺔ ﺍﻟﻄﻮﺭ – ﻋﺬﺍﺏ ﺍﻟﻘﱪ.
ﻭﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻌﺮﺿﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺎﺕ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﺎ ﻣﻦ ﻧﻈﺎﺋﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟﻨﺬﻳ ﹶﻘﻨ ﻬ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺏ
ﺏ ﺍ َﻷ ﹾﻛﺒ ﹺﺮ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ .ﻭﺃﻥ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ﻫﻲ
ﺍ َﻷ ﺩﻧﻰ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﺎﻟﻴﺔ :
1ـ ﺍﻟﻌﺬﺍﺏ .
2ـ ﺍﻟﺴﻴﺌﺔ ﻭﺍﳊﺴﻨﺔ ،ﺃﻭ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﳊﺴﻨﺎﺕ .
3ـ ﺍﻟﻔﺘﻨﺔ .
4ـ ﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ .
ﻭﻳﺘﻀﺢ ﻣﻦ ﺗﺪﺑﺮ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ،ﻭﺍﻟﻨﻈﺮ ﰲ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻻ ﺗﻜﺎﺩ ﲣﺮﺝ
ﻋﻦ ﻣﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ :ﻣﻦ ﺍﳍﻼﻙ ،ﻭﺍﻟﺸﺪﺓ ،ﻭﺍﻟﺸﺮ ،ﻭﺍﻟﺒﺆﺱ ،ﻭﺍﻟﺴﻘﻢ ،ﻭﺍﻟـﺴﻴﻒ ،ﻭﺷـﻈﻒ ﺍﻟﻌـﻴﺶ،
ﻭﺍﻟﺮﺯﺍﻳﺎ ،ﻭﺍﻟﻔﻘﺮ ،ﻭﺍﳉﻮﻉ ،ﻭﺍﳉﻬﺎﺩ ،ﻭﺍﻟﻐﺰﻭ ،ﻭﻓﺘﻨﺔ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺄﻗﻮﺍﳍﻢ ،ﻭﺍﳊﺪﻭﺩ ،ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ.
ﻭﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻨﻜﺒﺎﺕ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﻫﻲ ﳑﺎ ﻳﻌﺎﻗﺐ ﺍﷲ ﺑﻪ ﻋﺒﺎﺩﻩ ﺇﺫﺍ ﻋﺼﻮﻩ ﺃﻣـﺮﻩ،
ﻭﺧﺎﻟﻔﻮﺍ ﺷﺮﻋﻪ ،ﻓﻤﺎ ﺍﻷﺳﺒﺎﺏ ﺍﳉﺎﻟﺒﺔ ﻟﻠﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ؟ .
ﺇﻥ ﺍﳌﺘﺘﺒﻊ ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻳﻘﻒ ﻋﻠﻰ ﻋﱪ ﻋﻈﻴﻤﺔ ،ﻭﺩﻻﻻﺕ ﻛﺜﲑﺓ،
ﳑﺎ ﻗﺼﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ ،ﺃﻭ ﳑﺎ ﺣﺬﺭﻧﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴـﻪ
ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳌﻨﻜﺮﺍﺕ ﺍﻟﱵ ﺗﺴﺘﱰﻝ ﻏﻀﺐ ﺍﷲ ﻭﻣﻘﺘﻪ ،ﻭﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ ﻧﺴﺘﻨﺒﻂ ﻣﻦ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ
ﻣﺎ ﻭﻗﻔﻨﺎ ﻋﻠﻴﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺣﺬﹼﺭﻧﺎ ﻣﻨﻪ؛ ﻋﻠﻬﺎ ﺗﻜﻮﻥ ﻋﱪﺓ ﻟﻨﺎ؛ ﻟﺌﻼ ﻧﻘﻊ ﻓﻴﻬﺎ ،ﻓـﺘﱰﻝ ﺑﻨـﺎ
ﻋﻮﺍﻗﺒﻬﺎ ﺍﻟﻮﺧﻴﻤﺔ ،ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻣﻨﻬﺎ .
32
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ
اﻷﺳﺒــﺎب
33
اﻷﺳﺒﺎب
ﺾ ﺍﱠﻟﺬﻱ ﻋ ﻤﻠﹸﻮﺍ ﹶﻟ ﻌﱠﻠﻬـ ﻢ
ﺱ ﻟﻴﺬﻳ ﹶﻘﻬﻢ ﺑ ﻌ
ﺖ ﹶﺃﻳﺪﻱ ﺍﻟﻨﺎ ﹺ
ﺴﺒ
ﺤ ﹺﺮ ﹺﺑﻤﺎ ﹶﻛ
ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻇ ﻬ ﺮ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ ﻓﻲ ﺍﹾﻟﺒ ﺮ ﻭﺍﹾﻟﺒ
ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ (1)ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺟﻌﻞ ﻟﻜﻞ ﺷﻲﺀ ﺳﺒﺒﺎ ،ﻓﻠﻠﺨﲑ ﺃﺳﺒﺎﺏ ،ﻭﻟﻠﺸﺮ ﺃﺳﺒﺎﺏ ،ﻓﻤﻦ ﺑﺬﻝ
ﻟﻠﺨﲑ ﺃﺳﺒﺎﺑﻪ ﺃﻭﺷﻚ ﺃﻥ ﻳﺪﺭﻛﻪ ،ﻭﻣﻦ ﺳﻌﻰ ﺇﱃ ﺍﻟﺸﺮ ﻭﺍﲣﺬ ﻟﻪ ﺃﺳﺒﺎﺑﻪ ؛ ﻧﺰﻝ ﺑﺒﺎﺑﻪ ،ﻭﺿـﺮﺏ ﺣﻮﻟـﻪ
ﺃﻃﻨﺎﺑﻪ.
ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺍﳊﻨﻴﻒ ﺑﺬﻛﺮﻫﺎ ،ﻭﺑﲔ ﺃﻥ ﺍﳌﺘﻠﺒﺲ ﺎ ﺣﺮﻱ ﺃﻥ ﺗﱰﻝ ﺑﻪ ﻋﻮﺍﻗﺒﻬﺎ ،ﻭﲢﻴﻂ
ﺑﻪ ﺁﺛﺎﺭﻫﺎ ،ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ -:
ﺃﺳﺒﺎﺏ ﲡﻠﺐ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ .
ﺃﺳﺒﺎﺏ ﲡﻠﺐ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﻘﱪ .
ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻣﺎ ﻳﻠﻲ :ـ
ﺃﻭﻻ :ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ
ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻟﻌﺒﺎﺩﺗﻪ؛ ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ،ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ،ﻭﺃﻳـﺪﻫﻢ ﺑﺎﻵﻳـﺎﺕ ﺍﳊـﺴﻴﺔ
ﻭﺍﳌﻌﻨﻮﻳﺔ ،ﻭﺃﻳﺪﻫﻢ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﻘﺎﻃﻌﺔ ،ﻭﺍﳊﺠﺞ ﺍﻟﺪﺍﻣﻐﺔ ،ﺳﻮﺍﺀ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﻣﺒﺜﻮﺛـﺎ ﰲ ﻫـﺬﺍ ﺍﻟﻜـﻮﻥ
ﺴ ﹺﻬ ﻢ ﺣﺘﻰ ﻳﺘﺒﻴ ﻦ ﹶﻟ ﻬ ﻢ ﹶﺃﻧ ﻪ
ﻕ ﻭﻓﻲ ﺃﹶﻧﻔﹸ ِ
ﺍﻟﻔﺴﻴﺢ ،ﺃﻭ ﻛﺎﻥ ﻣﺴﺘﻘﺮﺍ ﰲ ﻧﻔﻮﺱ ﺍﳋﻠﻖ ﺳﻨﺮﹺﻳ ﹺﻬ ﻢ ﺁﻳﺎﺗﻨﺎ ﻓﻲ ﺍﻵﻓﹶﺎ ﹺ
ﺤ ﻖ .(2)ﻭﻭﻋﺪ ﺍﳌﺆﻣﻨﲔ ﻢ ﺑﺎﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺗﻮﻋﺪ ﺍﳌﺨﺎﻟﻔﲔ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜﺎﻝ ﰲ ﺍﹾﻟ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺃﺧﱪ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﺣﻞ ﺑﺎﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻘﺎﻝ ﻋﻦ ﻗﻮﻡ ﻧﻮﺡ ﹶﻓﹶﺄ ﹶﳒﻴﻨﺎ ﻩ ﻭﻣﻦ
ﲔ ﻓﺄﳒﻴﻨﺎﻩ .(3)ﻭﻗـﺎﻝ ﻋـﻦ ﻗـﻮﻡ ﺇﺑـﺮﺍﻫﻴﻢ ﺸﺤﻮ ﻥ ) (119ﹸﺛﻢ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﺑ ﻌﺪ ﺍﹾﻟﺒﺎﻗ ﻚ ﺍﹾﻟ ﻤ ﻣ ﻌ ﻪ ﻓﻲ ﺍﹾﻟ ﹸﻔ ﹾﻠ
ﺲ ﹶﺃ ﺟ ﻤﻌﻮ ﹶﻥ .(4)ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻌـﺬﺍﺏ ﻓﻜﹸﺒ ﻜﺒﻮﺍ ﻓﻴﻬﺎ ﻫ ﻢ ﻭﺍﹾﻟﻐﺎﻭﻭ ﹶﻥ ) (94ﻭ ﺟﻨﻮ ﺩ ﹺﺇﺑﻠﻴ
ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﻋﻠﻰ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﳌﺎ ﻛﺬﺑﻮﺍ ﻣﻮﺳﻰ : ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﹺﻬﻢ ﺍﻟﻄﱡﻮﻓﹶﺎ ﹶﻥ ﻭﺍﹾﻟﺠـﺮﺍ ﺩ ﻭﺍﹾﻟ ﹸﻘﻤـ ﹶﻞ
ﲔ .(5)ﻓﻬﺬﺍ ﺍﻟﻌـﺬﺍﺏ ﺃﺭﺳـﻠﻪ ﺍﷲ ﺠ ﹺﺮ ﻣ
ﺕ ﻓﹶﺎ ﺳﺘ ﹾﻜﺒﺮﻭﹾﺍ ﻭﻛﹶﺎﻧﻮﹾﺍ ﹶﻗ ﻮﻣﺎ ﻣ ﻼ
ﺼﹶ
ﺕ ﻣ ﹶﻔ
ﻉ ﻭﺍﻟ ﺪ ﻡ ﺁﻳﺎ ﻀﻔﹶﺎ ﺩ
ﻭﺍﻟ
) ( 1ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺍﻵﻳﺔ . 41
)(2ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺔ . 53
)(3ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺘﺎﻥ . 120-119
)(4ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺘﺎﻥ. 95-94
)(5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . 133
34
ﻋﻠﻴﻬﻢ ﰲ ﺣﻴﺎﻢ ﺍﻟﺪﻧﻴﺎ ،ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺃﻋﺪﻩ ﳍﻢ ﰲ ﻗﺒﻮﺭﻫﻢ ﻭﻣﺎ ﺳﻴﻼﻗﻮﻧﻪ ﻣﻦ ﺷﺪﻳﺪ
ﺸﻴﺎ ﻭﻳ ﻮ ﻡ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋﺔﹸ ﺏ ) (45ﺍﻟﻨﺎ ﺭ ﻳ ﻌ ﺮﺿﻮ ﹶﻥ ﻋﹶﻠﻴﻬﺎ ﹸﻏ ﺪﻭﺍ ﻭ ﻋ ﻕ ﺑﹺﺂ ﹺﻝ ﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺳﻮ ُﺀ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺍﻟﻌﻘﺎﺏ :ﻭﺣﺎ
ﺏ.(1) ﹶﺃ ﺩ ﺧﻠﹸﻮﺍ ﺁ ﹶﻝ ﻓ ﺮ ﻋ ﻮ ﹶﻥ ﹶﺃ ﺷ ﺪ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻭﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ ﻻ ﻳﺰﺍﻝ ﻣﺘﻮﻋﺪﺍ ﺑﻪ ﻣﻦ ﻛﺬﺏ ﻭﻋﺼﻰ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﺃﹶﻓﹶﺄ ﻣ ﻦ ﺍﱠﻟﺬﻳ ﻦ
ﺸ ﻌﺮﻭ ﹶﻥ ) (45ﹶﺃ ﻭ ﺚ ﹶﻻ ﻳـ ﺏ ﻣ ﻦ ﺣﻴـ ﹸ ﺽ ﹶﺃ ﻭ ﻳ ﹾﺄﺗﻴﻬﻢ ﺍﹾﻟ ﻌﺬﹶﺍ
ﻒ ﺍﻟﱠﻠ ﻪ ﹺﺑ ﹺﻬﻢ ﺍ َﻷ ﺭ ﺴ ﺨِ ﺕ ﺃﹶﻥ ﻳ ﺴﻴﺌﹶﺎ ﻣ ﹶﻜﺮﻭﹾﺍ ﺍﻟ
ﻑ ﺭﺣﻴ ﻢ.(2) ﻑ ﹶﻓﹺﺈﻥﱠ ﺭﺑ ﹸﻜ ﻢ ﻟﹶﺮﺅﻭ ﺨ ﻮ ﺠﺰﹺﻳ ﻦ ) (46ﹶﺃ ﻭ ﻳ ﹾﺄﺧ ﹶﺬﻫ ﻢ ﻋﻠﹶﻰ ﺗ ﻳ ﹾﺄﺧ ﹶﺬﻫ ﻢ ﻓﻲ ﺗ ﹶﻘﻠﱡﹺﺒ ﹺﻬ ﻢ ﹶﻓﻤﺎ ﻫﻢ ﹺﺑ ﻤ ﻌ ﹺ
ﺖ ﹶﺃ ﺭﺟﻠﻜﹸ ﻢ ﹶﺃ ﻭﺤ ﺚ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍﺑﺎ ﻣﻦ ﹶﻓ ﻮﻗ ﹸﻜ ﻢ ﹶﺃ ﻭ ﻣﻦ ﺗ ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ﺩﺭ ﻋﻠﹶﻰ ﺃﹶﻥ ﻳﺒ ﻌ ﹶ
ﺾ.(3) ﺱ ﺑ ﻌ ﹴ ﻀﻜﹸﻢ ﺑ ﹾﺄ ﺴﻜﹸ ﻢ ﺷﻴﻌﹰﺎ ﻭﻳﺬﻳ ﻖ ﺑ ﻌ ﻳ ﹾﻠﹺﺒ
ﺽ
ﻚ ﻣ ﻦ ﺍ َﻷ ﺭ ﹺ ﺴﺘ ﻔﺰﻭﻧ
ﻭﺗﻠﻚ ﺳﻨﺔ ﻣﺎﺿﻴﺔ ﻻ ﺗﺘﺨﻠﻒ ،ﻭﻭﻋﻴﺪ ﺣﻖ ﻻ ﻳﺘﺄﺧﺮ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺇﹺﻥ ﻛﹶﺎﺩﻭﹾﺍ ﹶﻟﻴ
ﺠﺪﻚ ﻣﻦ ﺭ ﺳﻠﻨﺎ ﻭ ﹶﻻ ﺗ ﹺ ﻼ ) (76ﺳﻨ ﹶﺔ ﻣﻦ ﹶﻗ ﺪ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﹶﻗﺒﹶﻠ ﻚ ﹺﺇﻻﱠ ﹶﻗﻠﻴ ﹰﺨﺮﹺﺟﻮ ﻙ ﻣﻨﻬﺎ ﻭﹺﺇﺫﹰﺍ ﱠﻻ ﻳ ﹾﻠﺒﺜﹸﻮ ﹶﻥ ﺧﻼﹶﻓ ﻟﻴ
ﺴﻤﻮﺍ ﺑﹺﺎﻟﻠﱠ ﻪ ﺟ ﻬ ﺪ ﹶﺃﻳﻤﺎﹺﻧ ﹺﻬ ﻢ ﹶﻟﺌﻦ ﺟﺎﺀ ﻫ ﻢ ﻧﺬﻳ ﺮ ﱠﻟﻴﻜﹸﻮﻧﻦ ﹶﺃ ﻫﺪﻯ ﻼ .(4)ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﻭﹶﺃ ﹾﻗ ﺤﻮﹺﻳ ﹰ ﻟﺴﻨﺘﻨﺎ ﺗ
ﺴﻴ ﺊ ﻭﻻ ﺽ ﻭ ﻣ ﹾﻜ ﺮ ﺍﻟ ﻣ ﻦ ﹺﺇ ﺣﺪﻯ ﺍﻷُ ﻣ ﹺﻢ ﹶﻓﹶﻠﻤﺎ ﺟﺎﺀ ﻫ ﻢ ﻧﺬﻳ ﺮ ﻣﺎ ﺯﺍ ﺩ ﻫ ﻢ ﹺﺇﻻﱠ ﻧﻔﹸﻮﺭﺍ ) (42ﺍ ﺳﺘ ﹾﻜﺒﺎﺭﺍ ﻓﻲ ﺍ َﻷ ﺭ ﹺ
ﻼ ﻭﻟﹶـﻦ ﺗﺠﹺـ ﺪ ﺖ ﺍﻟﻠﱠ ﻪ ﺗﺒﺪﻳ ﹰ
ﺠ ﺪ ﻟﺴﻨ ﲔ ﹶﻓﻠﹶﻦ ﺗ ﹺ ﻳﺤﻴ ﻖ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ﺍﻟﺴﻴ ﹸﺊ ﹺﺇﻻﱠ ﹺﺑﹶﺄ ﻫﻠ ﻪ ﹶﻓ ﻬ ﹾﻞ ﻳﻨ ﹸﻈﺮﻭ ﹶﻥ ﹺﺇﻻﱠ ﺳﻨ ﹶﺔ ﺍ َﻷ ﻭﻟ
)(5
ﻼﺤﻮﹺﻳ ﹰ ﺖ ﺍﻟﻠﱠ ﻪ ﺗ
ﻟﺴﻨ
ﻭﺑﲔ ﺍﻟﻨﱯ ﺃﻥ ﺍﷲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺭﲪﺔ ﺃﻣﻪ ﻗﺒﺾ ﻧﺒﻴﻬﺎ ﻗﺒﻠﻬﺎ؛ ﻟﻴﻜﻮﻥ ﳍﺎ ﻓﺮﻃﺎ ﻭﺳﻠﻔﺎ ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﻫﻼﻙ ﺃﻣﺔ
ﻋﺬﺎ ﻭﻧﺒﻴﻬﺎ ﺣﻲ؛ ﻟﺘﻘﺮ ﻋﻴﻨﻪ ﻠﻜﺘﻬﺎ ،ﻓﻘﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ):ﺇﻥ ﺍﷲ
ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺭﲪﺔ ﺃﻣﺔ ﻣﻦ ﻋﺒﺎﺩﻩ ﻗﺒﺾ ﻧﺒﻴﻬﺎ ﻗﺒﻠﻬﺎ ،ﻓﺠﻌﻠﻪ ﳍﺎ ﻓﺮﻃﺎ ﻭﺳﻠﻔﺎ ﺑﲔ ﻳـﺪﻳﻬﺎ ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ
)(6
ﻫﻠﻜﺔ ﺃﻣﺔ ﻋﺬﺎ ﻭﻧﺒﻴﻬﺎ ﺣﻲ ،ﻓﺄﻫﻠﻜﻬﺎ ﻭﻫﻮ ﻳﻨﻈﺮ ،ﻓﺄﻗﺮ ﻋﻴﻨﻪ ﻠﻜﺘﻬﺎ ﺣﲔ ﻛﺬﺑﻮﻩ ،ﻭﻋﺼﻮﺍ ﺃﻣﺮﻩ(.
)(1ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺘﺎﻥ . 46-45
)(2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺎﺕ. 47-45
)(3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ. 65
)(4ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺘﺎﻥ . 72-71
)(5ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺍﻵﻳﺎﺕ .43-41
)(6ﺻﺤﻴﺢ ﻣﺴﻠﻢ .1791/ 4
35
ﺛﺎﻧﻴﺎ :ﺗﺮﻙ ﺍﻟﺼﻼﺓ
ﺷﺮﻉ ﺍﷲ ﺍﻟﺼﻼﺓ ﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﻭﺭﻢ ،ﻭﺟﻌﻞ ﻣﺜﻮﺑﺘﻬﺎ ﺍﻟﻔﻼﺡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ:ﻗﹶـ ﺪ
َ ﹾﻓﹶﻠ ﺢ ﺍﹾﻟ ﻤ ﺆ ﻣﻨﻮ ﹶﻥ ) (1ﺍﱠﻟﺬﻳ ﻦ ﻫ ﻢ ﻓﻲ ﺻﻼﺗ ﹺﻬ ﻢ ﺧﺎ ﺷﻌﻮ ﹶﻥ (1).ﻳﻨﺎﺟﻲ ﻓﻴﻬﺎ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ،ﻓﻔـﻲ ﺍﳊـﺪﻳﺚ
ﺍﻟﻘﺪﺳﻲ ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻗﺴﻤﺖ ﺍﻟﺼﻼﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ ،ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ ،ﻓﺈﺫﺍ
ﲔ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﲪﺪﱐ ﻋﺒـﺪﻱ .ﻭﺇﺫﺍ ﻗـﺎﻝ :ﺍﻟ ﺮﺣﻤــ ﹺﻦ
ﺏ ﺍﹾﻟﻌﺎﹶﻟ ﻤ ﻗﺎﻝ ﺍﻟﻌﺒﺪ:ﺍﹾﻟ
ﺤ ﻤ ﺪ ﻟﻠﱠ ﻪ ﺭ
ﻚ ﻳ ﻮ ﹺﻡ ﺍﻟﺪﻳ ﹺﻦ .ﻗﺎﻝ :ﳎﺪﱐ ﻋﺒﺪﻱ ،ﻭﻗﺎﻝ ﺍﻟ ﺮﺣﻴ ﹺﻢ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺃﺛﲎ ﻋﻠﻲ ﻋﺒﺪﻱ .ﻭﺇﺫﺍ ﻗﺎﻝ:ﻣـﻠ
ﺴﺘ ﻌﲔ .ﻗﺎﻝ :ﻫﺬﺍ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ،ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﻣﺮﺓ :ﻓﻮﺽ ﺇﱄ ﻋﺒﺪﻱ .ﻓﺈﺫﺍ ﻗﺎﻝ:ﹺﺇﻳﺎ ﻙ ﻧ ﻌﺒﺪ ﻭﹺﺇﻳﺎ ﻙ ﻧ
ﺏ ﻋﻠﹶـﻴ ﹺﻬ ﻢ ﻭ ﹶﻻ
ﺖ ﻋﻠﹶﻴ ﹺﻬ ﻢ ﹶﻏ ﹺﲑ ﺍﳌﹶﻐـﻀﻮ ﹺ
ﻁ ﺍﱠﻟﺬﻳ ﻦ ﺃﹶﻧﻌﻤ
ﺻﺮﺍ ﹶ
ﻁ ﺍﳌﹸﺴﺘﻘﻴ ﻢ . ﺼﺮﺍ ﹶ
ﺳﺄﻝ .ﻓﺈﺫﺍ ﻗﺎﻝ :ﺍﻫ ﺪﻧﺎ ﺍﻟ
)(2
ﲔ .ﻗﺎﻝ :ﻫﺬﺍ ﻟﻌﺒﺪﻱ ،ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ(. ﺍﻟﻀﺎﱢﻟ
ﻼ ﹶﺓ ﹶﻃ ﺮﹶﻓ ﹺﻲ ﺍﻟﻨﻬﺎ ﹺﺭ ﻭ ﺯﹶﻟﻔﹰﺎﺼﹶ ﻭﺟﻌﻠﻬﺎ ﻃﻬﺎﺭﺓ ﻷﺑﺪﺍﻢ ﻭﺃﺭﺩﺍﻢ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹶﺃﻗ ﹺﻢ ﺍﻟ
ﻚ ﺫ ﹾﻛﺮﻯ ﻟﻠﺬﱠﺍ ﻛﺮﹺﻳ ﻦ (3)ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺕ ﹶﺫﻟ ﺕ ﻳ ﹾﺬ ﻫﺒ ﻦ ﺍﻟﺴـﻴﺌﹶﺎ ﺴﻨﺎ ﺤ ﻣ ﻦ ﺍﻟﻠﱠﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ
ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ):ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﺃﻥ ﺮﺍ ﺑﺒﺎﺏ ﺃﺣﺪﻛﻢ ،ﻳﻐﺘﺴﻞ ﻓﻴﻪ ﻛﻞ ﻳﻮﻡ ﲬـﺴﺎ ،ﻣـﺎ
ﺗﻘﻮﻝ ﺫﻟﻚ ﻳﺒﻘﻲ ﻣﻦ ﺩﺭﻧﻪ؟ .ﻗﺎﻟﻮﺍ :ﻻ ﻳﺒﻘﻲ ﻣﻦ ﺩﺭﻧﻪ ﺷﻴﺌﺎ .ﻗﺎﻝ :ﻓﺬﻟﻚ ﻣﺜﻞ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﳝﺤﻮ ﺍﷲ
)(4
ﺎ ﺍﳋﻄﺎﻳﺎ(.
ﻭﺍﻟﺼﻼﺓ ﻛﻤﺎ ﺗﻨﻘﻲ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺁﺛﺎﺭﻫﺎ ،ﻓﻬﻲ ﺗﻨﻬﻰ ﺍﳌﺴﻠﻢ ﻣﻦ ﻣﻘﺎﺭﻓﺔ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻵﺛﺎﻡ ،ﻗـﺎﻝ
)(5
ﺤﺸﺎﺀ ﻭﺍﹾﻟﻤﻨ ﹶﻜ ﹺﺮ. ﺏ ﻭﹶﺃﻗ ﹺﻢ ﺍﻟﺼﻼ ﹶﺓ ﹺﺇﻥﱠ ﺍﻟﺼﻼ ﹶﺓ ﺗﻨﻬﻰ ﻋ ﹺﻦ ﺍﹾﻟ ﹶﻔ
ﻚ ﻣ ﻦ ﺍﹾﻟ ﻜﺘﺎ ﹺ
ﺟﻞ ﺛﻨﺎﺅﻩ :ﺍﺗ ﹸﻞ ﻣﺎ ﺃﹸﻭ ﺣ ﻲ ﹺﺇﹶﻟﻴ
ﺽ
ﻓﻤﻦ ﺎﻭﻥ ﺎ ﻭﺿﻴﻌﻬﺎ ﻓﻬﻮ ﻣﺘﻮﻋﺪ ﺑﺄﺷﺪ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭ ﻣ ﻦ ﹶﺃ ﻋ ﺮ
ﺤﺸﺮﻩ ﻳ ﻮ ﻡ ﺍﹾﻟ ﻘﻴﺎ ﻣ ﺔ ﹶﺃ ﻋﻤﻰ (6) .ﻭﺍﻟﺼﻼﺓ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺬﻛﺮ. ﺸ ﹰﺔ ﺿﻨﻜﹰﺎ ﻭﻧ ﻋﻦ ﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪ ﻣﻌﻴ
ﻭﺃﺧﱪ ﺍﻟﻨﱯ ﺃﻣﺘﻪ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﻠﻘﺎﻩ ﰲ ﻗﱪﻩ ﺍﳌﺘﻬﺎﻭﻥ ﺑﺎﻟﺼﻼﺓ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ
ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ - ﻳﻌﲏ ﳑﺎ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ ﻷﺻﺤﺎﺑﻪ :-ﻫﻞ ﺭﺃﻯ ﺃﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﺭﺅﻳـﺎ؟
ﻗﺎﻝ :ﻓﻴﻘﺺ ﻋﻠﻴﻪ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﺺ .ﻭﺇﻧﻪ ﻗﺎﻝ ﺫﺍﺕ ﻏﺪﺍﺓ :ﺇﻧﻪ ﺃﺗﺎﱐ ﺍﻟﻠﻴﻠﺔ ﺁﺗﻴﺎﻥ ،ﻭﺇﻤﺎ ﺍﺑﺘﻌﺜـﺎﱐ،
ﻭﺇﻤﺎ ﻗﺎﻻ ﱄ :ﺍﻧﻄﻠﻖ .ﻭﺇﱐ ﺍﻧﻄﻠﻘﺖ ﻣﻌﻬﻤﺎ ،ﻭﺇﻧﺎ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﺭﺟﻞ ﻣﻀﻄﺠﻊ ،ﻭﺇﺫﺍ ﺁﺧﺮ ﻗـﺎﺋﻢ ﻋﻠﻴـﻪ
) ( 1ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻵﻳﺘﺎﻥ .2-1
) ( 2ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ .297/1 ،395
) ( 3ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .114
) ( 4ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺡ ،197/1 ،505ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ.462/1 ،667
) ( 5ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ .45
) ( 6ﺳﻮﺭﺓ ﻃﻪ ﺍﻵﻳﺔ .124
36
ﺑﺼﺨﺮﺓ ،ﻭﺇﺫﺍ ﻫﻮ ﻳﻬﻮﻱ ﺑﺎﻟﺼﺨﺮﺓ ﻟﺮﺃﺳﻪ ،ﻓﻴﺜﻠﻎ ﺭﺃﺳﻪ ﻓﻴﺘﺪﻫﺪﻩ ﺍﳊﺠﺮ ﻫﺎ ﻫﻨﺎ ،ﻓﻴﺘﺒﻊ ﺍﳊﺠﺮ ﻓﻴﺄﺧﺬﻩ ،ﻓﻼ
ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺣﱴ ﻳﺼﺢ ﺭﺃﺳﻪ ﻛﻤﺎ ﻛﺎﻥ ،ﰒ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﻓﻴﻔﻌﻞ ﺑﻪ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﺑﻪ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ،ﻗﺎﻝ :ﻗﻠـﺖ
ﳍﻤﺎ ﺳﺒﺤﺎﻥ ﺍﷲ! ﻣﺎ ﻫﺬﺍﻥ؟ ﻗﺎﻝ ﻗﺎﻻ ﱄ :ﺍﻧﻄﻠﻖ ﺍﻧﻄﻠﻖ ...ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﺃﻣﺎ ﺍﻟﺮﺟﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﺗﻴـﺖ
ﻋﻠﻴﻪ ﻳﺜﻠﻎ ﺭﺃﺳﻪ ﺑﺎﳊﺠﺮ؛ ﻓﺈﻧﻪ ﺍﻟﺮﺟﻞ ﻳﺄﺧﺬ ﺍﻟﻘﺮﺁﻥ ﻓﲑﻓﻀﻪ ،ﻭﻳﻨﺎﻡ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ ( (1).ﻫﺬﺍ ﻋﺬﺍﺑﻪ
ﰲ ﻗﱪﻩ ،ﺃﻣﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻘﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺷﻴﺌﺎ ﻣﻦ ﻋﺬﺍﺏ ﺗﺎﺭﻛﻲ ﺍﻟﺼﻼﺓ ،ﻓﻘﺎﻝ ﻋـﺰ ﻣـﻦ ﻗﺎﺋـﻞ:
ﻑ ﻳ ﹾﻠ ﹶﻘ ﻮ ﹶﻥ ﹶﻏﻴﺎ (2).ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ
ﺴ ﻮ
ﺕ ﹶﻓ
ﺸ ﻬﻮﺍ
ﻒ ﹶﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼ ﹶﺓ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟ ﻒ ﻣﻦ ﺑ ﻌ ﺪ ﻫ ﻢ ﺧ ﹾﻠ
ﺨﹶﻠ
ﹶﻓ
)(3
ﲔ ) (4ﺍﱠﻟﺬﻳ ﻦ ﻫ ﻢ ﻋﻦ ﺻﻼﺗ ﹺﻬ ﻢ ﺳﺎﻫﻮ ﹶﻥ. ﺼﱢﻠ
ﻭﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ :ﹶﻓ ﻮﻳ ﹲﻞ ﱢﻟ ﹾﻠﻤ
ﺛﺎﻟﺜﺎ :ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ
ﺍﻟﺰﻛﺎﺓ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﻗﺮﻳﻨﺔ ﺍﻟﺼﻼﺓ ،ﲨﻊ ﺍﷲ ﺑﻴﻨﻬﺎ ﻭﺑـﲔ ﺍﻟـﺼﻼﺓ ﰲ
ﻼ ﹶﺓ ﻭﺁﺗـﻮﹾﺍ
ﺼﹶ
ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ﻣﻮﺿﻌﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﺃﻗﻴﻤﻮﹾﺍ ﺍﻟـ
ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭﺍ ﺭ ﹶﻛﻌﻮﹾﺍ ﻣ ﻊ ﺍﻟﺮﺍ ﻛﻌﲔ ، (4)ﻭﺟﻌﻞ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻋﻼﻣﺔ ﻋﻠﻰ ﺇﺳﻼﻡ ﺍﻟﻌﺒﺪ ﷲ ،ﻓﻘﺎﻝ
ﻼ ﹶﺓ ﻭﺁﺗ ﻮﹾﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓﹺﺈ ﺧﻮﺍﻧ ﹸﻜ ﻢ ﻓﻲ ﺍﻟﺪﻳﻦ ، (5)ﻭﻗﺎﺗﻞ ﺍﻟﺼﺪﻳﻖ ﻣﻦ ﻓﺮﻕ
ﺼﹶ
ﺗﻌﺎﱃَ :ﻓﺈﹺﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ
ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ،ﻭﺃﻗﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻟﻌﻈﻴﻢ ﻣﻜﺎﻧﺘﻬﺎ ﰲ ﻫﺬﺍ
ﺍﻟﺪﻳﻦ .
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﺬﻩ ﺍﳌﻜﺎﻧﺔ ﻓﻼ ﻏﺮﻭ ﺃﻥ ﺭﺗﺐ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠﻰ ﻣﻦ ﻣﻨﻌﻬﺎ ،ﻭﻣﻦ ﺗﺄﻣﻞ
ﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﺃﺩﺭﻙ ﲤﺎﻡ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﰲ ﺍﳌﻨﺎﺳﺒﺔ ﺑﲔ ﺍﻟﺬﻧﺐ ﻭﺑﲔ ﺍﻟﻌﻘﻮﺑﺔ ،ﻓـﺈﺫﺍ
ﻛﺎﻥ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺰﻛﺎﺓ ﺍﻟﱪﻛﺔ ﻭﺍﻟﻨﻤﺎﺀ ،ﻓﺈﻥ ﻣﻦ ﻋﻘﻮﺑﺔ ﻣﻨﻌﻬﺎ ﻣﻨﻊ ﺍﳌﻄﺮ ﺍﻟﺬﻱ ﺗﻨﻤﻮ ﺑﻪ ﺍﳋﲑﺍﺕ ،ﻭﲣﺮﺝ
ﺍﻷﺭﺽ ﺑﺮﻛﺘﻬﺎ ،ﻭﻣﻦ ﻋﻘﻮﺑﺘﻬﺎ – ﺃﻳﻀﺎ -ﺃﻥ ﻳﺒﺘﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺴﻨﲔ ﻭﻫﻲ ﺍﳉﺪﺏ ﻭﺍﻟﻘﺤﻂ ،ﻓﻠﻤﺎ ﻣﻨﻌـﻮﺍ
ﻓﻀﻮﻝ ﺃﻣﻮﺍﳍﻢ؛ ﺷﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﺃﺭﺯﺍﻗﻬﻢ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ):ﻭﺗﺄﻣﻞ ﺣﻜﻤﺔ ﺍﷲ ﰲ ﺣـﺒﺲ
ﺍﻟﻐﻴﺚ ﻋﻦ ﻋﺒﺎﺩﻩ ﻭﺍﺑﺘﻼﺋﻬﻢ ﺑﺎﻟﻘﺤﻂ ﺇﺫﺍ ﻣﻨﻌﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻭﺣﺮﻣﻮﺍ ﺍﳌﺴﺎﻛﲔ؛ ﻛﻴﻒ ﺟﻮﺯﻭﺍ ﻋﻠﻰ ﻣﻨـﻊ ﻣـﺎ
) ( 1ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ،ﺡ .2585 -2583/6 ،6640
) ( 2ﺳﻮﺭﺓ ﻣﺮﱘ ﺍﻵﻳﺔ .59
) ( 3ﺳﻮﺭﺓ ﺍﳌﺎﻋﻮﻥ ﺍﻵﻳﺘﺎﻥ .5-4
) ( 4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .43
) ( 5ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ .11
37
ﻟﻠﻤﺴﺎﻛﲔ ﻗﺒﻠﹶﻬﻢ ﻣﻦ ﺍﻟﻘﻮﺕ ﲟﻨﻊ ﺍﷲ ﻣﺎﺩﺓ ﺍﻟﻘﻮﺕ ﻭﺍﻟﺮﺯﻕ ﻭﺣﺒﺴﻬﺎ ﻋﻨﻬﻢ ،ﻓﻘﺎﻝ ﳍﻢ ﺑﻠـﺴﺎﻥ ﺍﳊـﺎﻝ:
)(1
ﻣﻨﻌﺘﻢ ﺍﳊﻖ ﻓﻤﻨﻌﺘﻢ ﺍﻟﻐﻴﺚ ،ﻓﻬﻼ ﺍﺳﺘﱰﻟﺘﻤﻮﻩ ﺑﺒﺬﻝ ﻣﺎ ﷲ ﻗﺒﻠﻜﻢ(.
ﻳﺪﻝ ﻟﺬﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗـﺎﻝ :ﻗـﺎﻝ
ﺭﺳﻮﻝ ﺍﷲ ): ﻣﺎ ﻧﻘﺾ ﻗﻮﻡ ﺍﻟﻌﻬﺪ ﻗﻂ ﺇﻻ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺑﻴﻨﻬﻢ ،ﻭﻻ ﻇﻬﺮﺕ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﻗﻮﻡ ﻗـﻂ ﺇﻻ
ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﳌﻮﺕ ،ﻭﻻ ﻣﻨﻊ ﻗﻮﻡ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺣﺒﺲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﻘﻄﺮ( .ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ:ﻫﺬﺍ ﺣـﺪﻳﺚ
)(2
ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ.
)(3
ﻭﻭﺭﺩ ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ ﺑﻠﻔﻆ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ): ﻣﺎ ﻣﻨﻊ ﻗﻮﻡ ﺍﻟﺰﻛـﺎﺓ ﺇﻻ ﺍﺑـﺘﻼﻫﻢ ﺍﷲ ﺑﺎﻟـﺴﻨﲔ(.
ﻭﺃﺧﺮﺟﻪ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭ ﺍﻟﺘﺮﻫﻴﺐ ﻭﻗﺎﻝ :ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﺭﻭﺍﺗﻪ ﺛﻘـﺎﺕ ﻭﺍﳊـﺎﻛﻢ
ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺣﺪﻳﺚ ﺇﻻ ﺃﻤﺎ ﻗﺎﻻ) :ﻭﻻ ﻣﻨﻊ ﻗﻮﻡ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺣﺒﺲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﻘﻄﺮ( .ﻭﻗﺎﻝ ﺍﳊـﺎﻛﻢ
(4) .
ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ.
ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻠﻨﱯ ) :ﺃﻱ ﺍﳌﺆﻣﻨﲔ ﺃﻓﻀﻞ؟ ﻗﺎﻝ ﺃﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ .ﻗﺎﻝ :ﻓـﺄﻱ
ﺍﳌﺆﻣﻨﲔ ﺃﻛﻴﺲ؟ ﻗﺎﻝ ﺃﻛﺜﺮﻫﻢ ﻟﻠﻤﻮﺕ ﺫﻛﺮﺍ ،ﻭﺃﺣﺴﻨﻬﻢ ﻟﻪ ﺍﺳﺘﻌﺪﺍﺩﺍ؛ ﺃﻭﻟﺌﻚ ﺍﻷﻛﻴﺎﺱ ،ﰒ ﻗﺎﻝ ﺍﻟﻨﱯ :
ﲬﺲ ﺧﺼﺎﻝ ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﻬﺎﺟﺮﻳﻦ! ﺃﻥ ﺗﱰﻝ ﺑﻜﻢ ،ﺃﻋﻮﺫ ﺑﺎﷲ ﺃﻥ ﺗﺪﺭﻛﻮﻫﻦ ،ﱂ ﺗﻈﻬﺮ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﻗـﻮﻡ
ﻗﻂ ﺣﱴ ﻳﻌﻠﻨﻮﺍ ﺇﻻ ﻓﺸﺎ ﻓﻴﻬﻢ ﺍﻟﻄﺎﻋﻮﻥ ،ﻭﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻓﺸﺖ ﰲ ﺃﺳﻼﻓﻬﻢ ،ﻭﱂ ﻳﻨﻘﺼﻮﺍ ﺍﳌﻜﻴﺎﻝ
ﻭﺍﳌﻴﺰﺍﻥ ﺇﻻ ﺃﺧﺬﻭﺍ ﺑﺎﻟﺴﻨﲔ ،ﻭﺷﺪﺓ ﺍﳌﺆﻭﻧﺔ ،ﻭﺟﻮﺭ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻴﻬﻢ ،ﻭﻣﺎ ﻣﻨﻌﻮﺍ ﺯﻛﺎﺓ ﺃﻣﻮﺍﳍﻢ ﺇﻻ ﻣﻨﻌـﻮﺍ
ﺍﳌﻄﺮ ،ﻭﻟﻮﻻ ﺍﻟﺒﻬﺎﺋﻢ ﱂ ﳝﻄﺮﻭﺍ ،ﻭﱂ ﻳﻨﻘﻀﻮﺍ ﻋﻬﺪ ﺍﷲ ﻭﻋﻬﺪ ﺭﺳﻮﻟﻪ ﺇﻻ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻋﺪﻭﻫﻢ ﻓﺄﺧﺬﻭﺍ
ﺑﻌﺾ ﻣﺎ ﰲ ﺃﻳﺪﻳﻬﻢ ،ﻭﻣﺎ ﱂ ﳛﻜﻢ ﺃﺋﻤﺘﻬﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﻳﺘﺨﺬﻭﺍ ﻓﻴﻤـﺎ ﺃﻧـﺰﻝ ﺍﷲ ﺇﻻ ﺟﻌـﻞ ﺑﺄﺳـﻬﻢ
)(5
ﺑﻴﻨﻬﻢ(.
ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺔ ﺇﺫﺍ ﻣﻨﻌﺖ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻌﺖ ﺍﻟﻘﻄﺮ ،ﻭﺇﺫﺍ ﻣﻨﻌﺖ ﺣﻖ ﺍﻟﻀﻌﻴﻒ ﻣﻨﻌﻬﺎ ﺍﷲ
ﺳﺒﺐ ﺍﳋﲑ ﻭﺍﻟﻨﻤﺎﺀ.
) ( 1ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ . 315/1ﻭﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺃﻭﺭﺩ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻭﻗﻔﺎﺕ ﲨﻴﻠﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﺘﻨﺎﺳﺐ ﺑﲔ ﺍﻟﺬﻧﻮﺏ
ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻹﳍﻴﺔ .
) ( 2ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﺝ 2:ﺹ ،136:ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ .196/3
) ( 3ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺝ 7:ﺹ.40:
) ( 4ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ .309/1
) ( 5ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﺝ 7:ﺹ . 351:ﻭﺍﳌﺴﺘﺪﺭﻙ ،583/4ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ
.317/5ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ .1332/2ﻭﺍﻻﺳﺘﺬﻛﺎﺭ .94/5
38
ﺭﺍﺑﻌﺎ :ﺗﺮﻙ ﺍﳉﻬﺎﺩ
ﺷﺮﻉ ﺍﷲ ﺍﳉﻬﺎﺩ ﻹﻋﻼﺀ ﻛﻠﻤﺘﻪ ،ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺩﻳﻨﻪ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﺟﺎ ﻫﺪﻭﺍ ﻓﻲ ﺍﻟﻠﱠ ﻪ ﺣ ﻖ ﹺﺟﻬﺎ ﺩ ﻩ ، (1)
ﻭﺟﻌﻠﻪ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﺳﻼﻡ ،ﻓﻌﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻗﺎﻝ :ﻛﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻓﻘـﺎﻝ
ﱄ):ﺇﻥ ﺷﺌﺖ ﺃﻧﺒﺄﺗﻚ ﺑﺮﺃﺱ ﺍﻷﻣﺮ ،ﻭﻋﻤﻮﺩﻩ ،ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ .ﻗﺎﻝ :ﻗﻠﺖ ﺃﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻗـﺎﻝ ﺃﻣـﺎ
ﺭﺃﺱ ﺍﻷﻣﺮ ﻓﺎﻹﺳﻼﻡ ،ﻭﺃﻣﺎ ﻋﻤﻮﺩﻩ ﻓﺎﻟﺼﻼﺓ ،ﻭﺃﻣﺎ ﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﻓﺎﳉﻬﺎﺩ( .ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣـﺪﻳﺚ
)(2
ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ،ﻭﱂ ﳜﺮﺟﺎﻩ.
ﻭﺑﲔ ﺍﻟﻨﱯ ﻣﻜﺎﻧﺔ ﺍﳉﻬﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ،ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺳﺌﻞ ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﻓﻀﻞ؟
)(3
ﻓﻘﺎﻝ) :ﺇﳝﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻗﻴﻞ :ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ :ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻗﻴﻞ ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ ﺣﺞ ﻣﱪﻭﺭ(.
ﻭﻛﻤﺎ ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﻣﻜﺎﻧﺘﻪ ،ﻭﺃﻧﻪ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﻫﺬﺍ ﺍﻷﻣﺮ؛ ﻓﻘﺪ ﺑﲔ ﺍﻟﻌﺎﻗﺒﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺗﺮﻛﻪ ،ﻭﺃـﺎ
ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻘﺎﺑﻠﺔ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﺳﺒﻴﻞ ﺍﻟﻌﺰ ﻭﺍﻟﺴﺆﺩﺩ؛ ﻛﺎﻥ ﺗﺮﻛﻪ ﺳﺒﻴﻞ ﺍﻟﺬﻟﺔ ﻭﺍﳌﺴﻜﻨﺔ ،ﻓﻌﻦ ﺍﺑـﻦ
ﻋﻤﺮ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ):ﺇﺫﺍ ﺗﺒﺎﻳﻌﺘﻢ ﺑﺎﻟﻌﻴﻨﺔ ،ﻭﺃﺧﺬﰎ ﺃﺫﻧـﺎﺏ ﺍﻟﺒﻘـﺮ ،ﻭﺭﺿـﻴﺘﻢ
)(4
ﺑﺎﻟﺰﺭﻉ ،ﻭﺗﺮﻛﺘﻢ ﺍﳉﻬﺎﺩ؛ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻜﻢ ﺫﻻ ﻻ ﻳﱰﻋﻪ ﺣﱴ ﺗﺮﺟﻌﻮﺍ ﺇﱃ ﺩﻳﻨﻜﻢ(.
ﻭﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻣﻦ ﻃﺮﻳﻖ ﳒﺪﺓ ﺑﻦ ﻧﻔﻴﻊ ﻗﺎﻝ :ﺳﺄﻟﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ:ﹺﺇﻻﱠ ﺗﻨ ﻔﺮﻭﹾﺍ ﻳ ﻌ ﱢﺬﺑ ﹸﻜ ﻢ ﻋﺬﹶﺍﺑﺎ ﹶﺃﻟﻴﻤﺎ (5)ﻗﺎﻝ :ﺍﺳﺘﻨﻔﺮ ﺭﺳﻮﻝ ﺍﷲ ﺣﻴﺎ
ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﻓﺘﺜﺎﻗﻠﻮﺍ؛ ﻓﺄﻣﺴﻚ ﻋﻨﻬﻢ ﺍﳌﻄﺮ ،ﻭﻛﺎﻥ ﻋﺬﺍﻢ( .ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ :ﻫﺬﺍ ﺣﺪﻳﺚ
)(6
ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ،ﻭﱂ ﳜﺮﺟﺎﻩ.
) ( 1ﺳﻮﺭﺓ ﺍﳊﺞ ﺍﻵﻳﺔ . 78
) ( 2ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ، 86/2ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ،231/5ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ،11/5ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ
.314/2
) ( 3ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ 18/1ﺡ. 26
) ( 4ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ.274/3،ﻭ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ .316/5ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ،432/12ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ :ﻭﻫﻮ
ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻤﻮﻉ ﻃﺮﻗﻪ ،ﺳﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ .16/1
) ( 5ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ .39
) ( 6ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﺝ 2:ﺹ.114:
39
ﺧﺎﻣﺴﺎ :ﻇﻬﻮﺭ ﺍﻟﻔﺎﺣﺸﺔ
ﺸ ﹺﺮﻛﹸﻮﹾﺍ ﹺﺑ ﻪ ﺷـﻴﺌﹰﺎ.(1) ﺧﻠﻖ ﺍﷲ ﺧﻠﻘﻪ ﻟﻌﺒﺎﺩﺗﻪ ،ﻭﺣﺮﻡ ﻋﻠﻴﻬﻢ ﻣﻌﺼﻴﺘﻪ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ:ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﻠﱠ ﻪ ﻭ ﹶﻻ ﺗ
ﺶ ﻣﺎ ﹶﻇﻬـ ﺮ
ﻭﺎﻫﻢ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ﻓﻘﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﻭ ﹶﻻ ﺗ ﹾﻘ ﺮﺑﻮﹾﺍ ﺍﹾﻟ ﹶﻔﻮﺍ ﺣ
ﺶ ﻣﺎ ﹶﻇ ﻬ ﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﹶـ ﻦ . (3) ﻣﻨﻬﺎ ﻭ ﻣﺎ ﺑ ﹶﻄ ﻦ . (2) ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ:ﹸﻗ ﹾﻞ ﹺﺇﻧﻤﺎ ﺣ ﺮ ﻡ ﺭﺑ ﻲ ﺍﹾﻟ ﹶﻔﻮﺍ ﺣ
ﻭﺣﺬﺭ ﻧﺒﻴﻨﺎ ﺃﻣﺘﻪ ﻣﻦ ﻣﻐﺒﺔ ﻣﻘﺎﺭﻓﺔ ﺍﻟﻔﻮﺍﺣﺶ ،ﻭﺑﲔ ﺃﺎ ﺳﺒﻴﻞ ﻫﻠﻜﺔ ،ﻭﺃﻥ ﺍﻷﻣﺔ ﻣﱴ ﻣﺎ ﺍﺳﺘﻌﻠﻨﻮﺍ ـﺎ
ﺃﻭﺷﻚ ﺍﷲ ﺃﻥ ﻳﻌﻤﻬﻢ ﺑﻌﺬﺍﺏ ﻣﻦ ﻋﻨﺪﻩ ،ﻛﻤﺎ ﺃﺧﱪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺃﻗﺒﻞ ﻋﻠﻴﻨـﺎ
ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ):ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﻬﺎﺟﺮﻳﻦ! ﲬﺲ ﺇﺫﺍ ﺍﺑﺘﻠﻴﺘﻢ ﻦ ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﺃﻥ ﺗﺪﺭﻛﻮﻫﻦ :ﱂ ﺗﻈﻬـﺮ
ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﻗﻮﻡ ﻗﻂ ﺣﱴ ﻳﻌﻠﻨﻮﺍ ﺎ؛ ﺇﻻ ﻓﺸﺎ ﻓﻴﻬﻢ ﺍﻟﻄﺎﻋﻮﻥ ﻭﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﻀﺖ ﰲ ﺃﺳﻼﻓﻬﻢ
ﺍﻟﺬﻳﻦ ﻣﻀﻮﺍ( (4).ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ .
ﻭﻋﻦ ﺑﺮﻳﺪﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻣﺎ ﻧﻘﺾ ﻗﻮﻡ ﺍﻟﻌﻬﺪ ﺇﻻ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺑﻴﻨﻬﻢ .ﻭﻻ ﻇﻬﺮﺕ ﻓﺎﺣﺸﺔ
)(5
ﰲ ﻗﻮﻡ ﺇﻻ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﳌﻮﺕ .ﻭﻻ ﻣﻨﻊ ﻗﻮﻡ ﻗﻂ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺣﺒﺲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﻘﻄﺮ(.
ﻭﻋﻦ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﻗﺎﻟﺖ :ﲰﻌﺖ ﺍﻟﻨﱯ ﻳﻘﻮﻝ ):ﻻ ﺗﺰﺍﻝ ﺃﻣﱵ ﲞ ﹴﲑ ﻣﺘﻤﺎﺳﻚ ﺃﻣﺮﻫﺎ ،ﻣـﺎ ﱂ
)(6
ﻳﻈﻬﺮ ﻓﻴﻬﻢ ﻭﻟﺪ ﺍﻟﺰﱏ ،ﻓﺈﺫﺍ ﻇﻬﺮﻭﺍ ﺧﺸﻴﺖ ﺃﻥ ﻳﻌﻤﻬﻢ ﺍﷲ ﺑﻌﻘﺎﺏ(.
ﻭﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﺑﻠﻔﻆ ):ﻻ ﺗﺰﺍﻝ ﺃﻣﱵ ﲞﲑ ﻣﺎ ﱂ
)(7
ﻳﻔﺶ ﻓﻴﻬﻢ ﻭﻟﺪ ﺍﻟﺰﻧﺎ ،ﻓﺈﺫﺍ ﻓﺸﺎ ﻓﻴﻬﻢ ﻭﻟﺪ ﺍﻟﺰﻧﺎ؛ ﻓﻴﻮﺷﻚ ﺃﻥ ﻳﻌﻤﻬﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻌﻘﺎﺏ(.
ﻭﺑﻌﺪ ﺃﻥ ﺃﻭﺭﺩ ﺍﺑﻦ ﺣﺠﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻋﺰﺍﻩ ﺇﱃ ﺍﳌﺴﻨﺪ ﻣﻦ ﻃﺮﻳﻖ ﻋﺎﺋﺸﺔ ﻗﺎﻝ) :ﺳﻨﺪﻩ ﺣﺴﻦ .ﰒ ﻗﺎﻝ:
)(8
ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻗﺪ ﻳﻘﻊ ﻋﻘﻮﺑﺔ ﺑﺴﺒﺐ ﺍﳌﻌﺼﻴﺔ(.
ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﺍﻷﻣﺔ ﺇﺫﺍ ﺍﻧﺘﺸﺮﺕ ﻓﻴﻬﺎ ﺍﻟﻔﺎﺣﺸﺔ ﻭﺃﻋﻠﻨﺖ ﺎ ﻓﻠﺘﻨﺘﻈﺮ ﺍﻟﻄﺎﻋﻮﻥ ،ﻭﺍﻷﻣﺮﺍﺽ
ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﰲ ﺃﺳﻼﻓﻬﻢ ،ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﰲ ﺣـﺪﻳﺚ
ﺑﺮﻳﺪﺓ ،ﻭﺭﺩ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﺑﺄﻥ ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺍﳌﻮﺕ ،ﻭﰲ ﺣﺪﻳﺚ ﻣﻴﻤﻮﻧﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻧﺼﺐ ﺍﻟـﻨﱯ
) ( 1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ . 36
) ( 2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ .151
) ( 3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . 33
) ( 4ﺳﺒﻖ ﲣﺮﳚﻪ.
) ( 5ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻏﲑ ﺭﺟﺎﺀ ﺑﻦ ﳏﻤﺪ ﻭﻫﻮ ﺛﻘﺔ ،269/7ﺳﻨﻦ ﺍﻟﻠﺒﻴﻬﻘﻲ
.346،9231/3
) ( 6ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ. 23/24
) ( 7ﺍﳌﺴﻨﺪ . 333/6
) ( 8ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ. 192/10
40
ﺍﻟﻜﺮﱘ ﻷﻣﺘﻪ ﻋﻼﻣﺔ ،ﻭﻫﻲ ﻓﺸﻮ ﻭﻟﺪ ﺍﻟﺰﻧﺎ؛ ﻓﺈﺫﺍ ﻇﻬﺮ ﻓﻴﻬﻢ ﻓﻘﺪ ﺃﻭﺷﻚ ﺃﻥ ﻳﺘﻤـﺰﻕ ﲨﻌﻬـﻢ ،ﻭﺃﻥ
ﻳﺘﻔﺮﻕ ﴰﻠﻬﻢ ،ﻭﺃﻭﺷﻚ ﺍﷲ ﺃﻥ ﻳﻌﻤﻬﻢ ﺑﻌﺬﺍﺏ ﻣﻦ ﻋﻨﺪﻩ .
ﻭﺑﻌﺪ ﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺎﺣﺸﺔ ﺳﺒﺐ ﻟﻠﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ،ﳛﺴﻦ ﺑﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﻣﺎ ﻗﺎﻟﻪ ﺃﻫﻞ ﺍﻟﻠﻐـﺔ ﰲ
ﻣﻌﲎ ﺍﻟﻔﺎﺣﺸﺔ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ ﰲ ﻗﺎﻣﻮﺳﻪ):ﺍﻟﻔﺎﺣﺸﺔ :ﺍﻟﺰﱏ ،ﻭﻣﺎ ﻳﺸﺘﺪ ﻗﺒﺤﻪ ﻣـﻦ ﺍﻟـﺬﻧﻮﺏ،
ﻭﻛﻞ ﻣﺎ ﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻨﻪ ،ﻭﺍﻟﻔﺤﺸﺎﺀ :ﺍﻟﺒﺨﻞ ﰲ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﻔﺎﺣﺶ ﺍﻟﺒﺨﻴﻞ ﺟﺪﺍ ،ﻭﺍﻟﻔﺤـﺶ
)(1
ﻋﺪﻭﺍﻥ ﺍﳉﻮﺍﺏ ،ﻭﻣﻨﻪ ﻻ ﺗﻜﻮﱐ ﻓﺎﺣﺸﺔ ﻟﻌﺎﺋﺸﺔ .ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ):ﺍﻟﻔﺎﺣﺸﺔ :ﺍﻟﻘﺒﻴﺢ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ،ﻭﲨﻌﻬﺎ ﺍﻟﻔﻮﺍﺣﺶ ،ﻭ ﺃﻓﺤـﺶ
ﻋﻠﻴﻪ ﰲ ﺍﳌﻨﻄﻖ ﺃﻱ ﻗﺎﻝ ﺍﻟﻔﺤﺶ ،ﻭﺍﻟﻔﺤﺸﺎﺀ ﺍﺳﻢ ﺍﻟﻔﺎﺣﺸﺔ ...ﻭ ﺍﻟﻔﺤﺶ ﺍﻻﺳﻢ ،ﻭﺭﺟﻞ ﻓـﺎﺣﺶ ﺫﻭ
ﻓﺤﺶ ،ﻭﰲ ﺍﳊﺪﻳﺚ) :ﺇﻥ ﺍﷲ ﻳﺒﻐﺾ ﺍﻟﻔﺎﺣﺶ ﺍﳌﺘﻔﺤﺶ( .ﻓﺎﻟﻔﺎﺣﺶ :ﺫﻭ ﺍﻟﻔﺤﺶ ﻭﺍﳋﻨﺎ ﻣـﻦ ﻗـﻮﻝ
ﻭﻓﻌﻞ ،ﻭﺍﳌﺘﻔﺤﺶ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻒ ﺳﺐ ﺍﻟﻨﺎﺱ ﻭﻳﺘﻌﻤﺪﻩ ،ﻭﻗﺪ ﺗﻜﺮﺭ ﺫﻛﺮ ﺍﻟﻔﺤﺶ ﻭﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﻔﺎﺣﺶ ﰲ
)(2
ﺍﳊﺪﻳﺚ :ﻭﻫﻮ ﻛﻞ ﻣﺎ ﻳﺸﺘﺪ ﻗﺒﺤﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ.
ﻭﻋﺮﻓﻬﺎ ﺍﳉﺮﺟﺎﱐ ﰲ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺑﻘﻮﻟﻪ):ﺍﻟﻔﺎﺣﺸﺔ ﻫﻲ ﺍﻟﱵ ﺗﻮﺟـﺐ ﺍﳊـﺪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻟﻌـﺬﺍﺏ ﰲ
)(3
ﺍﻵﺧﺮﺓ(.
ﻭﻗﺪ ﻭﺭﺩﺕ ﻟﻔﻈﺔ ﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﻔﺤﺸﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﻌﺎﻥ ﻣﺘﻌﺪﺩﺓ :ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹺﺇﻧﻤﺎ ﻳ ﹾﺄﻣﺮﻛﹸ ﻢ
ﺤﺸﺎﺀ - (5)ﻳﺮﺍﺩ ﺎ ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ ﻌﺪﻛﹸﻢ ﺍﹾﻟ ﹶﻔ ﹾﻘ ﺮ ﻭﻳ ﹾﺄ ﻣ ﺮﻛﹸﻢ ﺑﹺﺎﹾﻟ ﹶﻔ ﺤﺸﺎﺀ (4)ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟ ﺑﹺﺎﻟﺴﻮ ِﺀ ﻭﺍﹾﻟ ﹶﻔ
ﺸ ﹺﻬﺪﻭﹾﺍ ﻋﹶﻠﻴ ﹺﻬ ﻦ ﹶﺃ ﺭﺑﻌ ﹰﺔ ﺸ ﹶﺔ ﻣﻦ ﻧﺴﺂﺋ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘ ﲔ ﺍﹾﻟﻔﹶﺎ ﺣ ﻼﺗﻲ ﻳ ﹾﺄﺗ ﻋﻤﻮﻡ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ ،ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟ ﱠ
ﺼﺮﻭ ﹶﻥ )(54 ﺸ ﹶﺔ ﻭﺃﹶﻧﺘ ﻢ ﺗﺒ ﻣﻨ ﹸﻜ ﻢ (6)ﻓﲑﺍﺩ ﺎ ﺍﻟﺰﱏ ،ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟﹸﻮﻃﹰﺎ ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻟ ﹶﻘ ﻮ ﻣ ﻪ ﹶﺃﺗ ﹾﺄﺗﻮ ﹶﻥ ﺍﹾﻟ ﹶﻔﺎ ﺣ
ﺠ ﻬﻠﹸﻮﻥ (7) ﻓﺎﳌﻘﺼﻮﺩ ﺎ ﻫﻨﺎ ﺟﺮﳝﺔ ﺍﻟﻠﻮﺍﻁ. ﹶﺃﺋﻨﻜﹸ ﻢ ﹶﻟﺘ ﹾﺄﺗﻮ ﹶﻥ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﺷ ﻬ ﻮ ﹰﺓ ﻣﻦ ﺩﻭ ﻥ ﺍﻟﻨﺴﺎﺀ ﺑ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﺗ
ﻓﻨﺴﺘﺨﻠﺺ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻇﻬﺮ ﺍﻟﺰﱏ ﺃﻭ ﺍﻟﻠﻮﺍﻁ ﰲ ﺃﻣﺔ ﻓﻘﺪ ﺍﺳﺘﱰﻟﺖ ﻏﻀﺐ ﺍﷲ ﻭﻣﻘﺘﻪ ﻋﻠﻴﻬﺎ.
) ( 1ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ ﻓﺤﺶ.774/1 ،
) ( 2ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﻣﺎﺩﺓ ﻓﺤﺶ. 325/6 ،
) ( 3ﺍﻟﺘﻌﺮﻳﻔﺎﺕ . 211/1
) ( 4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 169
) ( 5ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .268
) ( 6ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ . 15
) ( 7ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺘﺎﻥ .55،54
41
ﺳﺎﺩﺳﺎ:ﻧﻘﺾ ﺍﻟﻌﻬﺪ
ﺃﻣﺮ ﺍﷲ ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ،ﻭﺣﺮﻡ ﻧﻘﻀﻪ ،ﻭﺃﺛﲎ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻮﻓﻮﻥ ﺑﻌﻬﺪﻫﻢ ،ﻓﻘﺎﻝ ﺗﻌـﺎﱃ :ﻭﺍﹾﻟﻤﻮﻓﹸـﻮ ﹶﻥ
ﺻ ﺪﻗﹸﻮﺍ ﻣﺎ ﻋﺎ ﻫﺪﻭﺍ ﺍﻟﻠﱠ ﻪ ﻋﹶﻠﻴـ ﻪ، (2) ﲔ ﹺﺭﺟﺎ ﹲﻝ ﹺﺑ ﻌ ﻬ ﺪ ﻫ ﻢ ﹺﺇﺫﹶﺍ ﻋﺎ ﻫﺪﻭﹾﺍ ، (1)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﻣ ﻦ ﺍﹾﻟﻤ ﺆ ﻣﹺﻨ
ﻭﺫ ﻡ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻳﻦ ﻳﻨﻘﻀﻮﻥ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﺍﱠﻟﺬﻳ ﻦ ﻳﻨ ﹸﻘﻀﻮ ﹶﻥ ﻋ ﻬ ﺪ ﺍﻟﻠﱠ ﻪ ﻣﻦ ﺑﻌـ ﺪ
ﻚ ﻫ ﻢ ﺍﹾﻟﺨﺎ ﺳﺮﻭﻥ ،(3)ﻭﺑـﲔ ﺽ ﺃﹸﻭﻟﹶـﺌ ﺴﺪﻭ ﹶﻥ ﻓﻲ ﺍ َﻷ ﺭ ﹺ ﺻ ﹶﻞ ﻭﻳ ﹾﻔ ِ
ﻣﻴﺜﹶﺎﻗ ﻪ ﻭﻳ ﹾﻘ ﹶﻄﻌﻮ ﹶﻥ ﻣﺎ ﹶﺃ ﻣ ﺮ ﺍﻟﱠﻠ ﻪ ﹺﺑ ﻪ ﺃﹶﻥ ﻳﻮ
ﻀﻬﹺﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﺃﺣ ﹼﻞ ﻋﻘﻮﺑﺘﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳌﺎ ﻧﻘﻀﻮﺍ ﻋﻬﺪﻫﻢ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﹶﻓﹺﺒﻤﺎ ﻧﻘﹾـ
ﻒ ﺑ ﹾﻞ ﹶﻃﺒ ﻊ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻬﺎ ﹺﺑﻜﹸ ﹾﻔ ﹺﺮ ﻫ ﻢ ﺕ ﺍﻟﻠﱠ ﻪ ﻭﹶﻗﺘﻠ ﹺﻬﻢ ﺍ َﻷﻧﹺﺒﻴﺎﺀ ﹺﺑ ﻐﻴ ﹺﺮ ﺣ ﻖ ﻭﹶﻗ ﻮﻟ ﹺﻬ ﻢ ﹸﻗﻠﹸﻮﺑﻨﺎ ﹸﻏ ﹾﻠ
ﻣﻴﺜﹶﺎﹶﻗ ﻬ ﻢ ﻭ ﹸﻛ ﹾﻔ ﹺﺮﻫﻢ ﺑﺂﻳﺎ
ﺼ ﺪ ﻫ ﻢ
ﺖ ﹶﻟ ﻬ ﻢ ﻭﹺﺑ ﺕ ﺃﹸ ﺣﻠﱠ ﻼ ...ﺇﱃ ﻗﻮﻟﻪ :ﹶﻓﹺﺒﻈﹸ ﹾﻠ ﹴﻢ ﻣ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﻫﺎﺩﻭﹾﺍ ﺣ ﺮ ﻣﻨﺎ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﹶﻃﻴﺒﺎ ﻼ ﻳ ﺆ ﻣﻨﻮ ﹶﻥ ﹺﺇﻻﱠ ﹶﻗﻠﻴ ﹰﹶﻓ ﹶ
ﺤ ﺮﻓﹸـﻮ ﹶﻥ ﻀﻬﹺﻢ ﻣﻴﺜﹶﺎﹶﻗ ﻬ ﻢ ﻟﹶﻌﻨﺎ ﻫ ﻢ ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﻗﹶﺎ ﺳﻴ ﹰﺔ ﻳ ﻋﻦ ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ﻪ ﹶﻛﺜﲑﺍ (4) ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓﹺﺒﻤﺎ ﻧ ﹾﻘ
ﺿ ﻌ ﻪ ﻭﻧﺴﻮﹾﺍ ﺣﻈﺎ ﻣﻤﺎ ﹸﺫ ﱢﻛﺮﻭﹾﺍ ﹺﺑ ﻪ. (5) ﺍﹾﻟ ﹶﻜﻠ ﻢ ﻋﻦ ﻣﻮﺍ
ﻭﺑﲔ ﺍﻟﻨﱯ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﺘﻮﻋﺪﺓ ﺑﺎﻟﻌﺬﺍﺏ ﺇﺫﺍ ﻧﻘﻀﺖ ﻋﻬﺪﻫﺎ ،ﻭﺣﺮﻱ ﺃﻥ ﻳﱰﻝ ﺎ ﺍﻟﻨﻜﺎﻝ ﻛﻤﺎ ﻧﺰﻝ
ﺑﺎﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻫﺪﺩﻫﺎ ﺭﺎ ﺑﺎﻟﻌﺬﺍﺏ ﺇﺫﺍ ﻧﻘﻀﺖ ﻋﻬﺪﻫﺎ؛ ﻓﺄﺫﺍﻗﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺟﺰﺍﺀ ﻧﻘﻀﻬﺎ ،ﻓﻌﻦ ﻋﺒـﺪ
ﺍﷲ ﺑﻦ ﻋﻤﺮ):ﻗﺎﻝ ﺃﻗﺒﻞ ﻋﻠﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ :ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﻬﺎﺟﺮﻳﻦ! ﲬﺲ ﺇﺫﺍ ﺍﺑﺘﻠﻴﺘﻢ ﻦ ،ﻭﺃﻋـﻮﺫ
ﺑﺎﷲ ﺃﻥ ﺗﺪﺭﻛﻮﻫﻦ:ﻭﺫﻛﺮ ﻣﻨﻬﺎ :ﻭﱂ ﻳﻨﻘﻀﻮﺍ ﻋﻬﺪ ﺍﷲ ﻭﻋﻬﺪ ﺭﺳﻮﻟﻪ ﺇﻻ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻋـﺪﻭﺍ ﻣـﻦ
)(6
ﻏﲑﻫﻢ ،ﻓﺄﺧﺬﻭﺍ ﺑﻌﺾ ﻣﺎ ﰲ ﺃﻳﺪﻳﻬﻢ(.
ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻣﺎ ﻧﻘﺾ ﻗﻮﻡ ﺍﻟﻌﻬﺪ ﻗﻂ ﺇﻻ ﻛـﺎﻥ ﺍﻟﻘﺘـﻞ
)(7
ﺑﻴﻨﻬﻢ( .
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) : ﲬﺲ ﲞﻤﺲ ،ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻭﻣﺎ
ﲬﺲ ﲞﻤﺲ؟ ﻗﺎﻝ ﻣﺎ ﻧﻘﺾ ﻗﻮﻡ ﺍﻟﻌﻬﺪ ﺇﻻ ﺳﻠﻂ ﻋﻠﻴﻬﻢ ﻋﺪﻭﻫﻢ .ﻭﻣﺎ ﺣﻜﻤﻮﺍ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻻ ﻓﺸﺎ
) ( 1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 177
) ( 2ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ . 23
) ( 3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 27
) ( 4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺎﺕ . 161-155
) ( 5ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ . 13
) ( 6ﺳﺒﻖ ﲣﺮﳚﻪ.
) ( 7ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ،346/3ﺍﳌﺴﺘﺪﺭﻙ .136/2
42
ﻓﻴﻬﻢ ﺍﻟﻔﻘﺮ .ﻭﻻ ﻇﻬﺮﺕ ﻓﻴﻬﻢ ﺍﻟﻔﺎﺣﺸﺔ ﺇﻻ ﻓﺸﺎ ﻓﻴﻬﻢ ﺍﳌﻮﺕ .ﻭﻻ ﻃﻔﻔﻮﺍ ﺍﳌﻜﻴﺎﻝ ﺇﻻ ﻣﻨﻌـﻮﺍ ﺍﻟﻨﺒـﺎﺕ،
)(1
ﻭﺃﺧﺬﻭﺍ ﺑﺎﻟﺴﻨﲔ .ﻭﻻ ﻣﻨﻌﻮﺍ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺣﺒﺲ ﻋﻨﻬﻢ ﺍﻟﻘﻄﺮ(.
ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺭﺗﺐ ﺍﻟﺸﺎﺭﻉ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﻧﻘﺾ ﺍﻟﻌﻬﺪ؛ ﻓﻔﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺭﺩ ﺍﻟﻮﻋﻴﺪ ﺑﺘﺴﻠﻴﻂ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﺍﻷﻣﺔ ﺇﺫﺍ ﻧﻘﻀﺖ ﺍﻟﻌﻬﺪ ،ﻭﱂ ﻳﺮﺩ ﻣﺎ ﻧﻮﻉ ﻫﺬﺍ ﺍﻟﺘﺴﻠﻂ ،ﻭﰲ
ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺟﺎﺀ ﺍﻟﺘﻬﺪﻳﺪ ﺑﺄﻥ ﻳﺴﻠﻂ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﺍﻷﻣﺔ ،ﻓﻴﺄﺧﺬ ﺑﻌﺾ ﻣﺎ ﰲ ﺃﻳﺪﻳﻬﺎ،
ﻭﰲ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﻭﺭﺩ ﺍﻟﺘﺨﻮﻳﻒ ﺑﺎﻧﺘﺸﺎﺭ ﺍﻟﻘﺘﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ .
ﻓﻘﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ :ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻭﺭﺩ ﺑﺸﺄﻧﻪ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﳌﻦ ﻭﰱ ﺑﻪ ،ﻭﺍﻟﻨﻜﺎﻝ ﳌﻦ ﻧﻘﻀﻪ؟
ﻭﻗﺒﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ،ﻳﻨﺎﺳﺐ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻌﻬﺪ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣﺎ.
ﻓﺄﻣﺎ ﻣﻌﻨﺎﻩ ﻟﻐﺔ ،ﻓﻘﺪ ﻋﺮﻓﻪ ﺍﻟﺮﺍﺯﻱ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﺑﻘﻮﻟﻪ) :ﺍﻟﻌﻬﺪ :ﺍﻷﻣﺎﻥ ،ﻭﺍﻟﻴﻤﲔ ،ﻭﺍﳌﻮﺛﻖ ،ﻭﺍﻟﺬﻣﺔ،
)(2
ﳊﻔﹶﺎﻅﹸ ،ﻭﺍﻟﻮﺻﻴﺔ ،ﻭ ﻋﻬﺪ ﺇﻟﻴﻪ ﻣﻦ ﺑﺎﺏ ﻓﻬﻢ ،ﺃﻱ ﺃﻭﺻﺎﻩ ،ﻭﻣﻨﻪ ﺍﺷﺘﻖ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﻟﻠﻮﻻﺓ(. ﻭﺍ
ﻭﻣﻌﻨﺎﻩ ﺍﺻﻄﻼﺣﺎ) :ﺍﻟﻌﻬﺪ :ﺣﻔﻆ ﺍﻟﺸﻲﺀ ﻭﻣﺮﺍﻋﺎﺗﻪ ﺣﺎﻻ ﺑﻌﺪ ﺣﺎﻝ .ﻫﺬﺍ ﺃﺻﻠﻪ ﰒ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﳌ ﻮﺛـﻖ
)(3
ﺍﻟﺬﻱ ﺗﻠﺰﻡ ﻣﺮﺍﻋﺎﺗﻪ(.
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ) :ﺍﻟﻌﻬﺪ ﻛﻞ ﻣﺎ ﻋﻮﻫﺪ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻛﻞ ﻣﺎ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﳌﻮﺍﺛﻴﻖ ﻓﻬﻮ ﻋﻬـﺪ ،ﻭﺃﻣـﺮ
)(4
ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺍﻟﻌﻬﺪ ،ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ،ﻭﻰ ﻋﻨﻪ(.
ﻭﺃﻭﺭﺩ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻣﻔﺮﺩﺍﺗﻪ ﻣﻌﲎ ﺍﻟﻌﻬﺪ ،ﰒ ﺑﲔ ﻣﻌﺎﱐ ﺍﻟﻌﻬﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻘﺎﻝ) :ﺍﻟﻌﻬﺪ:
ﺣﻔﻆ ﺍﻟﺸﻲﺀ ﻭﻣﺮﺍﻋﺎﺗﻪ ﺣﺎﻻ ﺑﻌﺪ ﺣﺎﻝ ،ﻭﲰﻲ ﺍﳌﹶﻮﺛﻖ ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﻣﺮﺍﻋﺎﺗﻪ ﻋﻬﺪﺍ ...ﻭﻋﻬﺪ ﺍﷲ ﺗﺎﺭﺓ ﻳﻜﻮﻥ
ﲟﺎ ﺭﻛﺰﻩ ﰲ ﻋﻘﻮﻟﻨﺎ ،ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﲟﺎ ﺃﻣﺮﻧﺎ ﺑﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺑﺄﻟﺴﻨﺔ ﺭﺳﻠﻪ ،ﻭﺗﺎﺭﺓ ﲟﺎ ﻧﻠﺘﺰﻣﻪ ﻭﻟﻴﺲ ﺑـﻼﺯﻡ
)(5
ﰲ ﺃﺻﻞ ﺍﻟﺸﺮﻉ ﻛﺎﻟﻨﺬﻭﺭ(.
ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﳌﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻻﺻﻄﻼﺣﻲ ،ﳛﺴﻦ ﺑﻨﺎ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﻔـﺴﺮﻭﻥ ﰲ ﻣﻌـﲎ
ﺍﻟﻌﻬﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻣﺎ ﺍﳌﺮﺍﺩ ﺑﻪ؟ .
ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﻣﻌﲎ ﺍﻟﻌﻬﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﱠﻟﺬﻳ ﻦ ﻳﻨ ﹸﻘﻀﻮ ﹶﻥ ﻋ ﻬ ﺪ ﺍﻟﻠﱠ ﻪ ﻣﻦ ﺑ ﻌ ﺪ ﻣﻴﺜﹶﺎﻗﻪ (6)ﻛﻤﺎ ﺃﻢ
ـ ﺃﻳﻀﺎ ـ ﱂ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻌﻬﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ؛ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﻣﻌﲎ ﺍﻟﻌﻬﺪ ﰲ ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ :ﺍﱠﻟﺬﻳ ﻦ ﻳﻨ ﹸﻘﻀﻮ ﹶﻥ ﻋ ﻬ ﺪ ﺍﻟﻠﱠ ﻪ ﻣﻦ ﺑ ﻌ ﺪ ﻣﻴﺜﹶﺎﻗﻪ ﻫﻮ ﻭﺻﻴﺔ ﺍﷲ ﺇﱃ ﺧﻠﻘﻪ ﻭﺃﻣﺮﻩ ﺇﻳﺎﻫﻢ ﲟﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﻣﻦ
) ( 1ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ . 45/11
) ( 1ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ،ﻣﺎﺩﺓ ﻋﻬﺪ.
) ( 2ﺍﻟﺘﻌﺮﻳﻔﺎﺕ .204/1
) ( 3ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ .311/3
) ( 4ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ،ﻣﺎﺩﺓ ﻋﻬﺪ ،ﺹ.350
) ( 5ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 27
43
ﻃﺎﻋﺘﻪ ،ﻭﻴﻪ ﺇﻳﺎﻫﻢ ﻋﻤﺎ ﺎﻫﻢ ﻋﻨﻪ ﻣﻦ ﻣﻌﺼﻴﺘﻪ ﰲ ﻛﺘﺒﻪ ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ، ﻭﻧﻘـﻀﻬﻢ ﺫﻟـﻚ
ﺗﺮﻛﻬﻢ ﺍﻟﻌﻤﻞ ﺑﻪ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﻣﺎ ﺃﺧﺬﻩ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ،ﻣﻦ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻬﺎ ،ﻭﺍﺗﺒﺎﻉ ﳏﻤﺪ ﺇﺫﺍ ﺑﻌـﺚ،
ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺭﻢ ،ﻭﻧﻘﻀﻬﻢ ﺫﻟﻚ ﻫﻮ ﺟﺤﻮﺩﻫﻢ ﺑﻪ ﺑﻌـﺪ ﻣﻌﺮﻓﺘـﻬﻢ ﲝﻘﻴﻘﺘـﻪ،
ﻭﺇﻧﻜﺎﺭﻫﻢ ﺫﻟﻚ ،ﻭﻛﺘﻤﺎﻢ ﻋﻠﹾﻢ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺇﻋﻄﺎﺋﻬﻢ ﺍﷲ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺍﳌﻴﺜﺎﻕ ﻟﻴﺒﻴﻨﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻻ
ﻳﻜﺘﻤﻮﻧﻪ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻋﻬﺪﻩ ﺇﱃ ﲨﻴﻊ ﺧﻠﻘﻪ ﰲ ﺗﻮﺣﻴﺪﻩ ﻣﺎ ﻭﺿﻊ ﳍﻢ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ ،ﻭﻋﻬﺪﻩ
ﺇﻟﻴﻬﻢ ﰲ ﺃﻣﺮﻩ ﻭﻴﻪ ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﻟﺮﺳﻠﻪ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻏﲑﻫﻢ ﺃﻥ ﻳﺄﰐ ﲟﺜﻠﻬﺎ،
ﻀﻬﻢ ﺫﻟﻚ ﺗﺮﻛ ﻬﻢ ﺍﻹﻗﺮﺍﺭ ﲟﺎ ﻗﺪ ﺗﺒﻴﻨﺖ ﳍﻢ ﺻـﺤﺘﻪ ﺑﺎﻷﺩﻟـﺔ، ﺍﻟﺸﺎﻫﺪﺓ ﳍﻢ ﻋﻠﻰ ﺻﺪﻗﻬﻢ ،ﻗﺎﻟﻮﺍ :ﻭﻧﻘ
ﻭﺗﻜﺬﻳﺒﻬﻢ ﺍﻟﺮﺳ ﹶﻞ ﻭﺍﻟﻜﺘﺐ ﻣﻊ ﻋﻠﻤﻬﻢ ﺃﻥ ﻣﺎ ﺃﺗﻮﺍ ﺑﻪ ﺣﻖ.
ﻭﻣﻨﻢ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﺃﺧﺬﻩ ﻋﻠﻴﻬﻢ ﺣﲔ ﺃﺧﺮﺟﻬﻢ ﻣﻦ ﺻﻠﺐ ﺁﺩﻡ ،ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﰲ ﻗﻮﻟﻪ :ﻭﹺﺇ ﹾﺫ
ﺖ ﹺﺑ ﺮﺑﻜﹸ ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ﺑﻠﹶﻰ ﺷ ﹺﻬ ﺪﻧﺎ
ﺴ ﻚ ﻣﻦ ﺑﻨﹺﻲ ﺁ ﺩ ﻡ ﻣﻦ ﹸﻇﻬﻮ ﹺﺭ ﻫ ﻢ ﹸﺫﺭﻳﺘ ﻬ ﻢ ﻭﹶﺃ ﺷ ﻬ ﺪﻫ ﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ
ﺴ ﹺﻬ ﻢ ﹶﺃﹶﻟ ﹶﺃ ﺧ ﹶﺬ ﺭﺑ
)(2
ﻀﻬﻢ ﺫﻟﻚ ﺗﺮ ﹸﻛﻬﻢ ﺍﻟﻮﻓﺎﺀ ﺑﻪ. ﲔ (1)ﺍﻵﻳﺘﲔ ،ﻭﻧﻘ ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ﻳ ﻮ ﻡ ﺍﹾﻟ ﻘﻴﺎ ﻣ ﺔ ﹺﺇﻧﺎ ﹸﻛﻨﺎ ﻋ ﻦ ﻫﺬﹶﺍ ﻏﹶﺎﻓﻠ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ):ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ﺍﻟﱠـﺬﻳ ﻦ
ﻚ ﻫ ﻢ ﺍﹾﻟﺨﺎ ﺳﺮﻭ ﹶﻥ ﻗﺎﻝ :ﻫﻲ ﺳﺖ ﺧﺼﺎﻝ ﻣﻦ ﻳﻨ ﹸﻘﻀﻮ ﹶﻥ ﻋ ﻬ ﺪ ﺍﻟﻠﱠ ﻪ ﻣﻦ ﺑ ﻌ ﺪ ﻣﻴﺜﹶﺎﻗﻪ ﺇﱃ ﻗﻮﻟﻪ :ﺃﹸﻭﻟﹶـﺌ
ﺍﳌﻨﺎﻓﻘﲔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻴﻬﻢ ﺍﻟ ﹸﻈﻬ ﺮﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻇﻬﺮﻭﺍ ﻫﺬﻩ ﺍﳋﺼﺎﻝ :ﺇﺫﺍ ﺣﺪﺛﻮﺍ ﻛـﺬﺑﻮﺍ ،ﻭﺇﺫﺍ ﻭﻋـﺪﻭﺍ
ﺃﺧﻠﻔﻮﺍ ،ﻭﺇﺫﺍ ﺍﺅﲤﻨﻮﺍ ﺧﺎﻧﻮﺍ ،ﻭﻧﻘﻀﻮﺍ ﻋﻬﺪ ﺍﷲ ﻣﻦ ﺑﻌﺪ ﻣﻴﺜﺎﻗﻪ ،ﻭﻗﻄﻌﻮﺍ ﻣﺎ ﺃﻣـﺮ ﺍﷲ ﺑـﻪ ﺃﻥ ﻳﻮﺻـﻞ،
ﻭﺃﻓﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ .ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻈﻬﺮﺓ ﻋﻠﻴﻬﻢ ﺃﻇﻬﺮﻭﺍ ﺍﳋﺼﺎﻝ ﺍﻟﺜﻼﺙ :ﺇﺫﺍ ﺣـﺪﺛﻮﺍ ﻛـﺬﺑﻮﺍ ،ﻭﺇﺫﺍ
)(3
ﻭﻋﺪﻭﺍ ﺃﺧﻠﻔﻮﺍ ،ﻭﺇﺫﺍ ﺍﺅﲤﻨﻮﺍ ﺧﺎﻧﻮﺍ(.
ﺳﺎﺑﻌﺎ :ﺍﻟﺮﺑﺎ
ﺣﺮﻡ ﺍﷲ ﺍﻟﺮﺑﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻛﻤﺎ ﺣﺮﻣﻪ ﻋﻠﻰ ﻣﻦ ﺳﺒﻖ ،ﻓﻘﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﹶﻓﹺﺒﻈﹸ ﹾﻠ ﹴﻢ ﻣ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﻫـﺎﺩﻭﹾﺍ
ﺼ ﺪ ﻫ ﻢ ﻋﻦ ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ﻪ ﹶﻛﺜﲑﺍ ) (160ﻭﹶﺃ ﺧ ﺬ ﻫﻢ ﺍﻟ ﺮﺑﺎ ﻭﹶﻗ ﺪ ﻧﻬﻮﹾﺍ ﻋﻨﻪ
ﺖ ﹶﻟ ﻬ ﻢ ﻭﹺﺑ
ﺕ ﺃﹸ ﺣﻠﱠ
ﺣ ﺮ ﻣﻨﺎ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﹶﻃﻴﺒﺎ
) ( 1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . 172
) ( 2ﺍﻧﻈﺮ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ،184-182/1ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،246/1ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،66/1ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ،117/1ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ.370/1
) ( 3ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ. 67/1
44
ﺱ ﺑﹺﺎﹾﻟﺒﺎ ﻃ ﹺﻞ ﻭﹶﺃ ﻋﺘ ﺪﻧﺎ ﻟ ﹾﻠﻜﹶﺎﻓﺮﹺﻳ ﻦ ﻣﻨ ﻬ ﻢ ﻋﺬﹶﺍﺑﺎ ﹶﺃﻟﻴ ﻤﺎ ، (1) ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ : ﻭﹶﺃ ﹾﻛﻠ ﹺﻬ ﻢ ﹶﺃ ﻣﻮﺍ ﹶﻝ ﺍﻟﻨﺎ ﹺ
)(2
ﻭﹶﺃ ﺣﻞﱠ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟﺒﻴ ﻊ ﻭ ﺣ ﺮ ﻡ ﺍﻟ ﺮﺑﺎ
ﻭﺣﺬﺭ ﺃﻛﻠﺔ ﺍﻟﺮﺑﺎ ﻣﻦ ﻋﻘﻮﺑﺎﺕ ﻣﺘﻨﻮﻋﺔ ﰲ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ ،ﻭﰲ ﺩﺍﺭ ﺍﻟﱪﺯﺥ ،ﻭﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﺄﻣﺎ ﻋﻘﻮﺑﺔ
ﺕ . (3)ﻭﻗـﺎﻝ ﺼ ﺪﻗﹶﺎ ﺤﻖ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ ﺮﺑﺎ ﻭﻳ ﺮﺑﹺﻲ ﺍﻟـ ﺍﻟﺪﻧﻴﺎ ﻓﻬﻲ ﳏﻖ ﺍﻟﱪﻛﺔ ،ﻭﻟﺰﻭﻡ ﺍﻟﻔﻘﺮ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻳ ﻤ
)(4
ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ) :ﻣﺎ ﺍﺳﺘﺤﻞ ﻗﻮﻡ ﺍﻟﺮﺑﺎ ﺇﻻ ﺿﺮﻢ ﺍﷲ ﺑﺎﻟﻔﻘﺮ ﻭﺍﳊﺎﺟﺔ(.
ﺴﺐ ﺍﳌﺮﺍﰊ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﻌﺔ ﺍﻟﱵ ﺃﺧﱪ ﺍﻟﻨﱯ ﺃﻧﻪ ﺭﺃﻯ ﺍﳌﺮﺍﰊ ﻳﺘﻘﻠﺐ ﻓﻴﻬﺎ، ﻭﺃﻣﺎ ﻋﻘﻮﺑﺔ ﺍﻟﱪﺯﺥ ﻓﺤ
ﻭﻫﻲ ﻓﻴﻤﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ ):ﺭﺃﻳـﺖ
ﺍﻟﻠﻴﻠﺔ ﺭﺟﻠﲔ ﺃﺗﻴﺎﱐ ،ﻓﺄﺧﺮﺟﺎﱐ ﺇﱃ ﺃﺭﺽ ﻣﻘﺪﺳﺔ ،ﻓﺎﻧﻄﻠﻘﻨﺎ ﺣﱴ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﺮ ﻣﻦ ﺩﻡ ،ﻓﻴﻪ ﺭﺟﻞ ﻗـﺎﺋﻢ،
ﻭﻋﻠﻰ ﻭﺳﻂ ﺍﻟﻨﻬﺮ ﺭﺟﻞ ﺑﲔ ﻳﺪﻳﻪ ﺣﺠﺎﺭﺓ ،ﻓﺄﻗﺒﻞ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﰲ ﺍﻟﻨﻬﺮ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﺃﻥ ﳜـﺮﺝ؛
ﺭﻣﻰ ﺍﻟﺮﺟﻞ ﲝﺠﺮ ﰲ ﻓﻴﻪ ،ﻓﺮ ﺩﻩ ﺣﻴﺚ ﻛﺎﻥ ،ﻓﺠﻌﻞ ﻛﻠﻤﺎ ﺟﺎﺀ ﻟﻴﺨﺮﺝ ﺭﻣﻰ ﰲ ﻓﻴﻪ ﲝﺠﺮ ،ﻓﲑﺟﻊ ﻛﻤﺎ
)(5
ﻛﺎﻥ ،ﻓﻘﻠﺖ ﻣﺎ ﻫﺬﺍ؟ ...ﻓﻘﺎﻝ :ﺍﻟﺬﻱ ﺭﺃﻳﺘﻪ ﰲ ﺍﻟﻨﻬﺮ ﺁﻛﻞ ﺍﻟﺮﺑﺎ!(.
ﻭﺃﻣﺎ ﻋﻘﻮﺑﺔ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻘﺪ ﺗﻀﻤﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﱠﻟﺬﻳ ﻦ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﺮﺑﺎ ﹶﻻ ﻳﻘﹸﻮﻣﻮ ﹶﻥ ﹺﺇﻻﱠ ﹶﻛﻤﺎ ﻳﻘﹸﻮ ﻡ ﺍﱠﻟﺬﻱ
ﺲ (6)ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ) :ﻳﺒﻌﺚ ﺁﻛﻞ ﺍﻟﺮﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳎﻨﻮﻧﺎ ﺸﻴﻄﹶﺎ ﹸﻥ ﻣ ﻦ ﺍﹾﻟ ﻤ ﺨﺒﻄﹸﻪ ﺍﻟ ﻳﺘ
ﻳﺨﻨﻖ( ) ، (7ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ) :ﻭﺗﻠﻚ ﻋﻼﻣﺔ ﺃﻫﻞ ﺍﻟﺮﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺑﻌﺜﻮﺍ ﻭﻢ ﺧﺒﻞ ﻣﻦ
ﺍﻟﺸﻴﻄﺎﻥ( (8) .ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ) :ﺃﻱ ﻻ ﻳﻘﻮﻣﻮﻥ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺇﻻ ﻛﻤـﺎ ﻳﻘـﻮﻡ
)(9
ﺍﳌﺼﺮﻭﻉ ﺣﺎﻝ ﺻﺮﻋﻪ ﻭﲣﺒﻂ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ؛ ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﻘﻮﻡ ﻗﻴﺎﻣﺎ ﻣﻨﻜﺮﺍ(.
ﻭﻫﻨﺎﻙ ﻋﻘﻮﺑﺘﺎﻥ ﻣﺸﺘﺮﻛﺘﺎﻥ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﺃﻣﺎ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻷﻭﱃ ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ
ﺏ ﻣـ ﻦ ﺍﻟﻠﱠـ ﻪ ﲔ ) (278ﹶﻓﺈﹺﻥ ﱠﻟ ﻢ ﺗ ﹾﻔ ﻌﻠﹸﻮﹾﺍ ﹶﻓ ﹾﺄ ﹶﺫﻧﻮﹾﺍ ﹺﺑﺤـ ﺮ ﹴ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠ ﻪ ﻭ ﹶﺫﺭﻭﹾﺍ ﻣﺎ ﺑ ﻘ ﻲ ﻣ ﻦ ﺍﻟ ﺮﺑﺎ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﻣ ﺆ ﻣﹺﻨ
ﻭ ﺭﺳﻮﻟ ﻪ . (10)ﻓﻬﺬﺍ ﻭﻋﻴﺪ ﺷﺪﻳﺪ ﻭﺪﻳﺪ ﺃﻛﻴﺪ ﻷﻛﻠﺔ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻳﻘﺎﻝ ﻟﻠﻤـﺮﺍﰊ ﻳـﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ :ﺧﺬ ﺳﻼﺣﻚ ﻟﻠﺤﺮﺏ .ﻛﻤﺎ ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ). (11
) ( 1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺘﺎﻥ . 161-160
) ( 2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 275
)( 3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 276
) ( 4ﺍﻟﻔﺮﺩﻭﺱ ﲟﺄﺛﻮﺭ ﺍﳋﻄﺎﺏ. 59/ 4
) ( 5ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،734/2ﺡ.1979
) ( 6ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 275
) ( 7ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ ،562/6ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ .40/5
) ( 8ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . 40/5
) ( 9ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ . 326/1
) ( 10ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺘﺎﻥ . 279-278
) ( 11ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ ،550/2ﻭﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ . 39/5
45
ﺃﻣﺎ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺍﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ ﻋﻦ ﺭﲪﺔ ﺍﷲ ﻛﻤﺎ ﺻﺢ ﺍﳋﱪ ﺑﺬﻟﻚ ﻋﻦ ﺳﻴﺪ ﺍﻟﺒﺸﺮ ﺃﻧﻪ ﻟﻌﻦ
ﺁﻛﻞ ﺍﻟﺮﺑﺎ ،ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﻋﻮﻥ ﺑﻦ ﺃﰊ ﺟﺤﻴﻔﺔ ﻋﻦ ﺃﺑﻴﻪ ﺃﻧﻪ ﺍﺷﺘﺮﻯ ﻏﻼﻣﺎ ﺣﺠﺎﻣﺎ،
ﻓﻘﺎﻝ):ﺇﻥ ﺍﻟﻨﱯ ﻰ ﻋﻦ ﲦﻦ ﺍﻟﺪﻡ ،ﻭﲦﻦ ﺍﻟﻜﻠﺐ ،ﻭﻛﺴﺐ ﺍﻟﺒﻐﻲ ،ﻭﻟﻌﻦ ﺁﻛﻞ ﺍﻟﺮﺑﺎ ﻭﻣﻮﻛﻠﻪ ،ﻭﺍﻟﻮﺍﴰﺔ
)(1
ﻭﺍﳌﺴﺘﻮﴰﺔ ،ﻭﺍﳌﺼﻮﺭ(.
ﻭﳌﺎ ﻃﻠﺐ ﺍﳌﺮﺍﰊ ﺯﻳﺎﺩﺓ ﺍﳌﺎﻝ ﺑﻐﲑ ﺣﻖ ﻋﺎﻗﺒﻪ ﺍﷲ ﲟﺤﻖ ﺑﺮﻛﺔ ﻣﺎﻟﻪ ،ﻭﻛﺬﺍ ﳌﺎ ﻃﻠﺐ ﺍﻟﻔﻘﲑ ﺳـ ﺪ ﺧﻠﺘـﻪ
ﺑﻄﺮﻳﻖ ﺣﺮﺍﻡ ﺿﺮﺑﻪ ﺍﷲ ﺑﺎﻟﻔﻘﺮ ،ﻭﻛﺬﺍ ﳌﺎ ﻛﺎﻥ ﺍﳌﺮﺍﰊ ﻳﺘﺨﺒﻂ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ ﻭﻫﻮ ـ ﻢ ﻻ
ﻳﺸﺒﻊ؛ ﻋﻮﻗﺐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺄﻥ ﻳﻘﻮﻡ ﻣﻦ ﻗﱪﻩ ﻳﺘﺨﺒﻂ ﻛﺎﳌﺼﺮﻭﻉ ،ﻭﺣﻴﺚ ﻛﺎﻥ ﻳﻬﻴﻢ ﰲ ﺃﻭﺩﻳﺔ ﺍﻟﺪﻧﻴﺎ ﲝﺜﺎ
ﻋﻦ ﺍﳌﺎﻝ ﺍﶈﺮﻡ ﺗﻘﻠﺐ ﰲ ﺮ ﻣﻦ ﺍﻟﺪﻡ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﱪﺯﺧﻴﺔ ،ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻮﻋﺪﻩ ﺍﷲ ﺎ ﻓﻬـﻮ
ﻣﺘﻤﺎ ﺩ ﰲ ﺟﺸﻌﻪ ،ﻣﻐﺮﻕ ﰲ ﻃﻤﻌﻪ؛ ﻟﻌﻨﻪ ﺍﷲ ،ﻭﺁﺫﻧﻪ ﲝﺮﺑﻪ .
ﺛﺎﻣﻨﺎ :ﻋﺪﻡ ﺍﻟﺘﻨﺰﻩ ﻣﻦ ﺍﻟﺒﻮﻝ
ﺃﻣﺮ ﺍﷲ ﻋﺒﺎﺩﻩ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﻃﻬﺎﺭﺓ ﺃﺑﺪﺍﻢ ،ﻭﺯﻛﺎﺓ ﺃﺭﻭﺍﺣﻬﻢ؛ ﺇﲤﺎﻣﺎ ﻟﻠﻨﻌﻤﺔ ،ﻭﺩﻓﻌﺎ ﻟﻠﻨﻘﻤﺔ ،ﻗﺎﻝ ﺗﻌـﺎﱃ:
ﺴﺤﻮﹾﺍ ﹺﺑ ﺮﺅﻭ ﺳ ﹸﻜ ﻢ
ﺴﻠﹸﻮﹾﺍ ﻭﺟﻮ ﻫ ﹸﻜ ﻢ ﻭﹶﺃﻳ ﺪﻳﻜﹸ ﻢ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺮﺍﻓ ﹺﻖ ﻭﺍ ﻣ ﻳﹶﺄﻳﻬﺎ ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹺﺇﺫﹶﺍ ﹸﻗ ﻤﺘ ﻢ ﹺﺇﻟﹶﻰ ﺍﻟﺼﻼ ﺓ ﻓﺎ ﹾﻏ ِ
ﺝ
ﺠ ﻌ ﹶﻞ ﻋﹶﻠﻴﻜﹸﻢ ﻣ ﻦ ﺣـ ﺮ ﹴ ﲔ ﻭﺇﹺﻥ ﻛﹸﻨﺘ ﻢ ﺟﻨﺒﺎ ﻓﹶﺎ ﱠﻃ ﻬﺮﻭﹾﺍ ...ﺇﱃ ﻗﻮﻟﻪ :ﻣﺎ ﻳﺮﹺﻳ ﺪ ﺍﻟﱠﻠ ﻪ ﻟﻴ ﻭﹶﺃ ﺭﺟﹶﻠﻜﹸ ﻢ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ﻌﺒ ﹺ
ﺸ ﹸﻜﺮﻭ ﹶﻥ ،(2) ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ:ﹺﺇﻥﱠ ﺍﻟﻠﱠ ﻪ ﻳﺤـ
ﺐ ﻭﻟﹶـﻜﻦ ﻳﺮﹺﻳ ﺪ ﻟﻴ ﹶﻄ ﻬ ﺮﻛﹸ ﻢ ﻭﻟﻴﺘ ﻢ ﹺﻧ ﻌ ﻤﺘﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻟ ﻌﻠﱠﻜﹸ ﻢ ﺗ
ﺐ ﺍﹾﻟ ﻤﺘ ﹶﻄ ﻬﺮﹺﻳ ﻦ .(3) ﻭﺟﻌﻞ ﺫﻟﻚ ﻣﻐﻔﺮﺓ ﳋﻄﺎﻳﺎﻫﻢ ،ﻭﻛﻔﺎﺭﺓ ﻟﺴﻴﺌﺎﻢ ،ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺤ ﲔ ﻭﻳ ﺍﻟﺘﻮﺍﹺﺑ
ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ):ﺇﺫﺍ ﺗﻮﺿﺄ ﺍﻟﻌﺒﺪ ﺍﳌﺴﻠﻢ ﺃﻭ ﺍﳌﺆﻣﻦ ،ﻓﻐﺴﻞ ﻭﺟﻬﻪ ،ﺧﺮﺝ ﻣﻦ ﻭﺟﻬﻪ ﻛﻞ ﺧﻄﻴﺌﺔ ﻧﻈﺮ
ﺇﻟﻴﻬﺎ ﺑﻌﻴﻨﻴﻪ ﻣﻊ ﺍﳌﺎﺀ ﺃﻭ ﻣﻊ ﺁﺧﺮ ﻗﻄﺮ ﺍﳌﺎﺀ ،ﻓﺈﺫﺍ ﻏﺴﻞ ﻳﺪﻳﻪ ،ﺧﺮﺝ ﻣﻦ ﻳﺪﻳﻪ ﻛﻞ ﺧﻄﻴﺌﺔ ﻛﺎﻥ ﺑﻄـﺸﺘﻬﺎ
ﻳﺪﺍﻩ ﻣﻊ ﺍﳌﺎﺀ ﺃﻭ ﻣﻊ ﺁﺧﺮ ﻗﻄﺮ ﺍﳌﺎﺀ ،ﻓﺈﺫﺍ ﻏﺴﻞ ﺭﺟﻠﻴﻪ ،ﺧﺮﺟﺖ ﻛﻞ ﺧﻄﻴﺌﺔ ﻣﺸﺘﻬﺎ ﺭﺟﻼﻩ ﻣﻊ ﺍﳌـﺎﺀ ﺃﻭ
)(4
ﻣﻊ ﺁﺧﺮ ﻗﻄﺮ ﺍﳌﺎﺀ؛ ﺣﱴ ﳜﺮﺝ ﻧﻘﻴﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ(.
ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻄﻬﺎﺭﺓ ﺬﻩ ﺍﳌﺜﺎﺑﺔ ﻛﺎﻥ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻬﺎ ،ﻭﻋﺪﻡ ﺍﻟﺘﱰﻩ ﻣﻦ ﺿﺪﻫﺎ ﳛـ ﹼﻞ ﺑـﺼﺎﺣﺒﻪ ﺍﻟﻌﻘﻮﺑـﺔ
ﺍﻷﺧﺮﻭﻳﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ،ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻣﺮ ﺍﻟﻨﱯ ﺑﻘﱪﻳﻦ ،ﻓﻘﺎﻝ ) :ﺇﻤﺎ
ﻟﻴﻌﺬﺑﺎﻥ ،ﻭﻣﺎ ﻳﻌﺬﺑﺎﻥ ﰲ ﻛﺒﲑ ،ﺃﻣﺎ ﺃﺣﺪﳘﺎ ﻓﻜﺎﻥ ﻻ ﻳﺴﺘﺘﺮ ﻣﻦ ﺍﻟﺒﻮﻝ ،ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻜﺎﻥ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ،
) ( 1ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،2223/5ﺡ 5617 ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ .1597 ،1218/3
) (2ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ . 6
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .222
) (4ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،215/1ﺡ . 244
46
ﰒ ﺃﺧﺬ ﺟﺮﻳﺪﺓ ﺭﻃﺒﺔ ﻓﺸﻘﻬﺎ ﻧﺼﻔﲔ ،ﻓﻐﺮﺯ ﰲ ﻛﻞ ﻗﱪ ﻭﺍﺣﺪﺓ .ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﱂ ﻓﻌﻠﺖ ﻫـﺬﺍ؟.
)(1
ﻗﺎﻝ :ﻟﻌﻠﻪ ﳜﻔﻒ ﻋﻨﻬﻤﺎ ،ﻣﺎ ﱂ ﻳﻴﺒﺴﺎ(.
)(2
ﻭﻋﻦ ﳎﺎﻫﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﻨﱯ ﻗﺎﻝ):ﻋﺎﻣﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﻟﺒﻮﻝ(.
ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ :ﻣﺮ ﺳﻮﻝ ﺍﷲ ﺑﻘﱪ؛ ﻓﻨﻔﺮﺕ ﺑﻐﺘﻠﻪ ﺍﻟﺸﻬﺒﺎﺀ ،ﻓﺄﺧﺬ ﺍﻟﻘﻮﻡ ،ﻓﻘـﺎﻝ :ﺧﻠـﻮﺍ
)(3
ﻋﻨﻬﺎ؛ ﻓﺈﻥ ﺻﺎﺣﺐ ﺍﻟﻘﱪ ﻳﻌﺬﺏ؛ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﱰﻩ ﻣﻦ ﺍﻟﺒﻮﻝ(.
ﺗﺎﺳﻌﺎ :ﺍﻹﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ
ﺃﰎ ﺍﷲ ﺍﻟﺪﻳﻦ ،ﻭﺃﻛﻤﻞ ﺍﻟﻨﻌﻤﺔ ،ﻭﺧﺘﻢ ﺍﻟﺮﺳﺎﻻﺕ ﲟﺤﻤﺪ ؛ ﻓﻜﻞ ﺍﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺍﺳﺘﺪﺭﺍﻙ ﻋﻠـﻰ
ﺍﻟﺸﺮﻉ ؛ ﻓﻬﻮ ﺍﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ؛ ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻷﻥ ﺍﳌﺒﺘﺪﻉ ﻭﺍﶈﺪﺙ ﻳﺰﻋﻢ ﺑﻠﺴﺎﻥ ﺣﺎﻟـﻪ ﺃﻭ ﻣﻘﺎﻟـﻪ ﺃﻥ ﰲ
ﺍﻟﺸﺮﻉ ﻧﻘﺼﺎ ﻳﺴﺘﺪﻋﻲ ﺍﻹﻛﻤﺎﻝ ،ﺃﻭ ﺃﻥ ﻓﻴﻪ ﺧﻼﻻ ﻳﺴﺘﻮﺟﺐ ﺍﻻﺳﺘﺪﺭﺍﻙ.
ﻭﺍﳌﺮﺍﺩ ﺑﺎﶈﺪﺛﺎﺕ :ﻣﺎ ﹸﺃ ﺣ ﺪﺙ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﰲ ﺍﻟﺸﺮﻉ .ﻭﻳﺴﻤﻰ ﰲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﺑﺪﻋﺔ .ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ
)(4
ﺃﺻﻞ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻉ ﻓﻠﻴﺲ ﺑﺒﺪﻋﺔ ،ﻓﺎﻟﺒﺪﻋﺔ ﰲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﻣﺬﻣﻮﻣﺔ.
ﻭﻟﺬﺍ ﻛﺎﻥ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﻣﺘﻮﺍﻓﺮﻳﻦ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﻟﺴﻨﺔ ﻭﺭﻓﻊ ﺷﻌﺎﺭﻫﺎ ،ﻭﻋﻠﻰ ﺫﻡ ﺍﻟﺒﺪﻉ ﻭﺇﻧﻜﺎﺭﻫﺎ؛ ﺃﺧﺬﺍ ﻣـﻦ
ﺗﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﻘﺪ ﻗﺎﻝ ﺗﻌـﺎﱃ :ﹺﺇﻥﱠ
ﺠﺰﹺﻱ ﺍﹾﻟ ﻤ ﹾﻔﺘﺮﹺﻳ ﻦ،(5)
ﻚ ﻧ
ﺐ ﻣﻦ ﺭﺑ ﹺﻬ ﻢ ﻭ ﺫﻟﱠ ﹲﺔ ﻓﻲ ﺍﹾﻟﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﹶﻛ ﹶﺬﻟ
ﻀ
ﺠ ﹶﻞ ﺳﻴﻨﺎﹸﻟ ﻬ ﻢ ﹶﻏ
ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟ ﻌ
ﺍﱠﻟﺬﻳ ﻦ ﺍﺗ
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ): ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ( ).(6
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ):ﻭﻛﺎﻥ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻛﻠﻤﺎ ﺍﺑﺘﺪﻉ ﰲ ﺍﻟـﺪﻳﻦ ﺑﺪﻋـﺔ
ﺃﻧﻜﺮﻭﻫﺎ ﻭﱂ ﻳﻘﺮﻭﻫﺎ؛ ﻭﳍﺬﺍ ﺣﻔﻆ ﺍﷲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻓﻼ ﻳﺰﺍﻝ ﰲ ﺃﻣﺔ ﳏﻤﺪ ﻃﺎﺋﻔﺔ ﻫﺎﺩﻳﺔ ﻣﻬﺪﻳﺔ ﻇـﺎﻫﺮﺓ
ﻣﻨﺼﻮﺭﺓ ،ﲞﻼﻑ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻓﺈﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺑﺘﺪﻋﻮﺍ ﺑﺪﻋﺎ ﺧﺎﻟﻔﻮﺍ ﺎ ﺍﳌﺴﻴﺢ ،ﻭﻗﻬﺮﻭﺍ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﳑﻦ
ﻛﺎﻥ ﻣﺘﻤﺴﻜﺎ ﺑﺸﺮﻉ ﺍﳌﺴﻴﺢ ،ﺣﱴ ﱂ ﻳﺒﻖ ﺣﲔ ﺑﻌﺚ ﺍﷲ ﳏﻤﺪﺍ ﻣﻦ ﻫﻮ ﻣﺘﻤﺴﻚ ﺑﺪﻳﻦ ﺍﳌﺴﻴﺢ ﺇﻻ ﺑﻘﺎﻳﺎ
ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ( ) .(7ﻭﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﻻﻋﺘﺼﺎﻡ ﳏﺬﺭﺍ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ ،ﻭﻣﺒﻴﻨﺎ ﻋﻈﻴﻢ ﻣﻐﺒﺘـﻬﺎ:
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ 464/1ﺡ ، 215ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ 240/1ﺡ 292
) ( 2ﺍﳌﺴﺘﺪﺭﻙ ، 293/1ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭ ﻗﻄﲏ. 127/1
) ( 3ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺘﺎﺭﺓ . 202/6
) (4ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .253/13
) (5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . 152
) (6ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ، 959/2 ،2550ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ . 1343 /3 ، 1718
) (7ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ . 342/4
47
)ﻓﻠﻴﺘﻖ ﺍﷲ ﺍﻣﺮﺅ ﺭﺑﻪ ،ﻭﻟﻴﻨﻈﺮ ﻗﺒﻞ ﺍﻹﺣﺪﺍﺙ ﰲ ﺃﻱ ﻣﺰﻟﺔ ﻳﻀﻊ ﻗﺪﻣﻪ ﰲ ﻣﺼﻮﻥ ﺃﻣﺮﻩ ،ﻳﺜـﻖ ﺑﻌﻘﻠـﻪ ﰲ
ﺍﻟﺘﺸﺮﻳﻊ ،ﻭﻳﺘﻬﻢ ﺭﺑﻪ ﻓﻴﻤﺎ ﺷﺮﻉ ،ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﺴﻜﲔ ﻣﺎ ﺍﻟﺬﻱ ﻳﻮﺿﻊ ﻟﻪ ﰲ ﻣﻴﺰﺍﻥ ﺳﻴﺌﺎﺗﻪ ،ﳑﺎ ﻟـﻴﺲ ﰲ
ﺣﺴﺎﺑﻪ ،ﻭﻻ ﺷﻌﺮ ﺃﻧﻪ ﻣﻦ ﻋﻤﻠﻪ ،ﻓﻤﺎ ﻣﻦ ﺑﺪﻋﺔ ﻳﺒﺘﺪﻋﻬﺎ ﺃﺣﺪ ﻓﻴﻌﻤﻞ ﺎ ﻣﻦ ﺑﻌﺪﻩ ﺇﻻ ﻛﺘﺐ ﻋﻠﻴﻪ ﺇﰒ ﺫﻟﻚ
ﺍﻟﻌﺎﻣﻞ ﺯﻳﺎﺩﺓ ﺇﱃ ﺇﰒ ﺍﺑﺘﺪﺍﻋﻪ ﺃﻭﻻ ،ﰒ ﻋﻤﻠﻪ ﺛﺎﻧﻴﺎ.ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻛﻞ ﺑﺪﻋﺔ ﺗﺒﺘﺪﻉ ﻓﻼ ﺗﺰﺩﺍﺩ ﻋﻠـﻰ ﻃـﻮﻝ
ﺍﻟﺰﻣﺎﻥ ﺇﻻ ﻣﻀﻴﺎ ﺣﺴﺒﻤﺎ ﺗﻘﺪﻡ ،ﻭﺍﺷﺘﻬﺎﺭﺍ ﻭﺍﻧﺘﺸﺎﺭﺍ؛ ﻓﻌﻠﻰ ﻭﺯﺍﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺇﰒ ﺍﳌﺒﺘﺪﻉ ﳍﺎ ،ﻛﻤﺎ ﺃﻥ ﻣﻦ
ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮﻫﺎ ﻭﺃﺟﺮ ﻣﻦ ﻋﻤﻞ ﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ -ﻭﺃﻳﻀﺎ -ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﻞ ﺑﺪﻋـﺔ
ﻳﻠﺰﻣﻬﺎ ﺇﻣﺎﺗﺔ ﺳﻨﺔ ﺗﻘﺎﺑﻠﻬﺎ ،ﻛﺎﻥ ﻋﻠﻰ ﺍﳌﺒﺘﺪﻉ ﺇﰒ ﺫﻟﻚ ﺃﻳﻀﺎ ،ﻓﻬﻮ ﺇﰒ ﺯﺍﺋﺪ ﻋﻠﻰ ﺇﰒ ﺍﻻﺑﺘﺪﺍﻉ؛ ﻭﺫﻟﻚ ﺍﻹﰒ
ﻳﺘﻀﺎﻋﻒ ﺗﻀﺎﻋﻒ ﺇﰒ ﺍﻟﺒﺪﻋﺔ ﺑﺎﻟﻌﻤﻞ ﺎ؛ ﻷﺎ ﻛﻠﻤﺎ ﲡﺪﺩﺕ ﰲ ﻗﻮﻝ ﺃﻭ ﻋﻤﻞ ﲡﺪﺩﺕ ﺇﻣﺎﺗـﺔ ﺍﻟـﺴﻨﺔ
ﻛﺬﻟﻚ( ).(1
ﺤ ﻤﻠﹸـﻮﹾﺍ
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﻠﻰ ﻣﺒﺘﺪﻋﻬﺎ ﺇﰒ ﻣﻦ ﻋﻤﻞ ﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗـﺎﻝ ﺗﻌـﺎﱃ:ﻟﻴ
ﻀﻠﱡﻮﻧﻬﻢ ﹺﺑ ﻐﻴ ﹺﺮ ﻋ ﹾﻠ ﹴﻢ ﹶﺃ ﹶﻻ ﺳﺎﺀ ﻣﺎ ﻳ ﹺﺰﺭﻭ ﹶﻥ ،(2) ﻓﻬﻢ ﳛﻤﻠﻮﻥ
ﹶﺃ ﻭﺯﺍ ﺭ ﻫ ﻢ ﻛﹶﺎ ﻣﹶﻠ ﹰﺔ ﻳ ﻮ ﻡ ﺍﹾﻟ ﻘﻴﺎ ﻣ ﺔ ﻭ ﻣ ﻦ ﹶﺃ ﻭﺯﺍ ﹺﺭ ﺍﱠﻟﺬﻳ ﻦ ﻳ
ﻭﺯﺭ ﺍﻟﻀﻼﻝ ﻭﺍﻹﺿﻼﻝ ،ﻭﻳﺪﻝ ﻟﺬﻟﻚ -ﺃﻳﻀﺎ -ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ):ﻭﻣﻦ ﺳﻦ ﰲ ﺍﻹﺳـﻼﻡ
)(3
ﺳﻨﺔ ﺳﻴﺌﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻭﺯﺭﻫﺎ ﻭﻭﺯﺭ ﻣﻦ ﻋﻤﻞ ﺎ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﻭﺯﺍﺭﻫﻢ ﺷﻲﺀ(.
ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻻﺑﺘﺪﺍﻉ ﺬﻩ ﺍﳍﻮﺓ ﺍﻟﺴﺤﻴﻘﺔ ﻣﻦ ﺍﻟﻀﻼﻝ ﻭﺍﳍﻼﻙ ﻓﻘﺪ ﺣﺬﺭ ﻣﻨﻪ ﺍﻟﺸﺎﺭﻉ
ﺃﳝﺎ ﲢﺬﻳﺮ ،ﻭﺗﻮﻋﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﺟﻠﺔ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻣﺎ ﻳﻠﻲ -:
-1ﺃﻥ ﻳﺴﻠﻂ ﺍﻷﺷﺮﺍﺭ ﻋﻠﻰ ﺍﻷﺧﻴﺎﺭ ﻓﻴﺴﻮﻣﻮﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ،ﻛﻤـﺎ ﺭﻭﻯ ﺃﺑـﻮ ﻣـﺴﻌﻮﺩ
ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻻ ﻳﺰﺍﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻴﻜﻢ ﻭﺃﻧﺘﻢ ﻭﻻﺗﻪ
ﻣﺎ ﱂ ﲢﺪﺛﻮﺍ ﺃﻋﻤﺎﻻ ﺗﱰﻋﻪ ﻣﻨﻜﻢ ،ﻓﺈﺫﺍ ﻓﻌﻠﺘﻢ ﺫﻟﻚ؛ ﺳـﻠﻂ ﺍﷲ ﻋﻠـﻴﻜﻢ ﺷـﺮﺍﺭ ﺧﻠﻘـﻪ
ﻓﺎﻟﺘﺤﻮﻛﻢ ﻛﻤﺎ ﻳﻠﺘﺤﻰ ﺍﻟﻘﻀﻴﺐ(.ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳـﻨﺎﺩ
)(4
ﻭﱂ ﳜﺮﺟﺎﻩ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ) :ﻫﻮ ﻣﻦ ﳊﻮﺕ ﺍﻟﺸﺠﺮﺓ ﺇﺫﺍ ﺃﺧﺬﺕ ﳊﺎﺀﻫﺎ ﻭﻫﻮ ﻗﺸﺮﻫﺎ...ﻭﺍﻟﻠﺤﺎﺀ ﻣـﺎ ﻋﻠـﻰ
ﺍﻟﻌﺼﺎ ﻣﻦ ﻗﺸﺮﻫﺎ ،ﻭﳊﺎﺀ ﻛﻞ ﺷﺠﺮﺓ ﻗﺸﺮﻫﺎ ،ﻭﺍﻟﻠﺤﺎﺀ :ﻗﺸﺮ ﻛﻞ ﺷﻲﺀ ،ﻭﳊﻮﺕ ﺍﻟﻌـﻮﺩ ﺃﳊـﻮﻩ،
)(5
ﻭﺃﳊﺎﻩ ﺇﺫﺍ ﻗﺸﺮﺗﻪ ،ﻭﺍﻟﺘﺤﻴﺖ ﺍﻟﻌﺼﺎ ،ﻭﳊﻴﺘﻬﺎ ﺍﻟﺘﺤﺎﺀ ﻭﳊﻴﺎ ﺇﺫﺍ ﻗﺸﺮﺎ(.
)(1ﺍﻻﻋﺘﺼﺎﻡ .122 /1
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ. 25
) (3ﺻﺤﻴﺢ ﻣﺴﻠﻢ 705/2ﺡ . 1017
) ( 4ﺍﳌﺴﺘﺪﺭﻙ ،548/4ﻭﺍﳌﺴﻨﺪ ،247/ 5 ،458/1ﻭﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ .38/1ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،526/7ﻭﺍﳌﻌﺠﻢ
ﺍﻷﻭﺳﻂ ،239/8ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ،262/17ﻭﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ ،86/1ﻭﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ .438/8ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ :ﺭﻭﺍﻩ
ﺃﲪﺪ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺭﺟﺎﻝ ﺃﲪﺪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ.193/5 .
) (5ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﻣﺎﺩﺓ ﳊﺎ .242،241/15
48
-2ﺍﻟﻠﻌﻦ ،ﻭﺃﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﺻﺮﻑ ﻭﻻ ﻋﺪﻝ ،ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ﻗﺎﻝ ):ﻣﺎ ﻋﻨﺪﻧﺎ ﺷﻲﺀ ﺇﻻ ﻛﺘﺎﺏ ﺍﷲ ﻭﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﻋﻦ ﺍﻟﻨﱯ ﺍﳌﺪﻳﻨﺔ ﺣﺮﻡ ﻣﺎ ﺑﲔ
ﻋﺎﺋﺮ ﺇﱃ ﻛﺬﺍ ،ﻣﻦ ﺃﺣﺪﺙ ﻓﻴﻬﺎ ﺣﺪﺛﺎ ﺃﻭ ﺁﻭﻯ ﳏﺪﺛﺎ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﳌﻼﺋﻜـﺔ ﻭﺍﻟﻨـﺎﺱ
)(1
ﺃﲨﻌﲔ ،ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﺻﺮﻑ ﻭﻻ ﻋﺪﻝ(.
ﻭﺍﻟﻠﻌﻦ ﰱ ﺍﻟﻠﻐﺔ :ﻫﻮ ﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﻄﺮﺩ.
ﻭﰱ ﺍﻟﺸﺮﻉ :ﺍﻹﺑﻌﺎﺩ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ (2).ﻭﺍﳌﺮﺍﺩ ﺑﻠﻌﻨﺔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ :ﺃﻱ ﺗﻠﻌﻨﻬﻢ ،ﻓﻜﻤـﺎ ﺃﻥ
ﺍﻟﻌﺎﱂ ﻳﺴﺘﻐﻔﺮ ﻟﻪ ﻛﻞ ﺷﻲﺀ ،ﻓﻜﺬﻟﻚ ﺍﻟﻌﺼﺎﺓ ﺗﻠﻌﻨﻬﻢ ﻛﻞ ﺩﺍﺑﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ،ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺑـﻪ :
ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻹﺑﻌﺎﺩ ﻋﻦ ﺭﲪﺔ ﺍﷲ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻠﻌﻦ ﻫﻨﺎ :ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻪ ﻋﻠﻰ ﺫﻧﺒﻪ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ،
)(3
ﻭﻟﻴﺲ ﻫﻮ ﻛﻠﻌﻦ ﺍﻟﻜﺎﻓﺮ
ﺐ
ﻀ ﺠ ﹶﻞ ﺳﻴﻨﺎﹸﻟ ﻬ ﻢ ﹶﻏ ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟ ﻌ -3ﺍﻟﺬﻟﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ﻗﺎﻝ ﺗﻌﺎﱃ:ﹺﺇﻥﱠ ﺍﱠﻟﺬﻳ ﻦ ﺍﺗ
ﺠﺰﹺﻱ ﺍﹾﻟ ﻤ ﹾﻔﺘﺮﹺﻳ ﻦ.(4)ﻗﺎﻝ ﺍﻟـﺸﺎﻃﱯ ﺭﲪـﻪ ﺍﷲ ﻚ ﻧ ﻣﻦ ﺭﺑ ﹺﻬ ﻢ ﻭ ﺫﻟﱠ ﹲﺔ ﻓﻲ ﺍﹾﻟﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﹶﻛ ﹶﺬﻟ
ﻣﻌﻠﻘﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ):ﻓﻬﻮ ﻋﻤﻮﻡ ﻓﻴﻬﻢ ،ﻭﻓﻴﻤﻦ ﺃﺷﺒﻬﻬﻢ ﻣﻦ ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻟﺒﺪﻉ ﻛﻠـﻬﺎ
ﺴ ﺮ ﺍﱠﻟﺬﻳ ﻦ ﹶﻗﺘﻠﹸﻮﹾﺍ ﹶﺃ ﻭ ﹶﻻ ﺩﻫ ﻢ ﺳ ﹶﻔﻬﺎ
ﺍﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ ﺣﺴﺒﻤﺎ ﺃﺧﱪ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﹶﻗ ﺪ ﺧ ِ
ﹺﺑ ﻐﻴ ﹺﺮ ﻋ ﹾﻠ ﹴﻢ ﻭ ﺣ ﺮﻣﻮﹾﺍ ﻣﺎ ﺭ ﺯﹶﻗﻬﻢ ﺍﻟﱠﻠ ﻪ ﺍ ﹾﻓﺘﺮﺍﺀ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ﻪ .(5)ﻓﺈﺫﺍ ﻛﻞ ﻣﻦ ﺍﺑﺘﺪﻉ ﰲ ﺩﻳﻦ ﺍﷲ ﻓﻬﻮ
ﺫﻟﻴﻞ ﺣﻘﲑ ﺑﺴﺒﺐ ﺑﺪﻋﺘﻪ ،ﻭﺇﻥ ﻇﻬﺮ ﻟﺒﺎﺩﻱ ﺍﻟﺮﺃﻱ ﰲ ﻋﺰﻩ ﻭﺟﱪﻳﺘﻪ ،ﻓﻬـﻢ ﰲ ﺃﻧﻔـﺴﻬﻢ
ﺃﺫﻻﺀ().(6
ﺤ ﻤﻠﹸﻮﹾﺍ ﹶﺃ ﻭﺯﺍ ﺭ ﻫ ﻢ ﻛﹶﺎ ﻣﻠﹶـ ﹰﺔ -4ﺃﻥ ﺍﳌﺒﺘﺪﻉ ﳛﻤﻞ ﻭﺯﺭﻩ ﻭﻭﺯﺭ ﻣﻦ ﺗﺒﻌﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ ﺗﻌﺎﱃ:ﻟﻴ
ﻀﻠﱡﻮﻧﻬﻢ ﹺﺑ ﻐﻴ ﹺﺮ ﻋ ﹾﻠ ﹴﻢ.(7)
ﻳ ﻮ ﻡ ﺍﹾﻟ ﻘﻴﺎ ﻣ ﺔ ﻭ ﻣ ﻦ ﹶﺃ ﻭﺯﺍ ﹺﺭ ﺍﱠﻟﺬﻳ ﻦ ﻳ
)(1ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ،661/2 ،1771ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ . 994/2 ،1366
) (2ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻟﻠﻨﻮﻭﻱ . 67/2
) (3ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ . 84/4ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ .200/1
) (4ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . 152
) (5ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ . 140
)(6ﺍﻻﻋﺘﺼﺎﻡ 126/1
) (7ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ. 25
49
ﻋﺎﺷﺮﺍ :ﻋﺪﻡ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ
ﺚ
ﺱ ﺃﹸ ﻣ ﹰﺔ ﻭﺍ ﺣ ﺪ ﹰﺓ ﹶﻓﺒ ﻌ ﹶ
ﺃﻧﺰﻝ ﺍﷲ ﺍﻟﺸﺮﻉ ﺍﶈﻜﻢ ؛ ﻟﻴﺘﺤﺎﻛﻢ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺎ
ﺱ ﻓﻴﻤﺎ ﺍ ﺧﺘﹶﻠﻔﹸـﻮﹾﺍ ﺤﻜﹸ ﻢ ﺑﻴ ﻦ ﺍﻟﻨﺎ ﹺﺤ ﻖ ﻟﻴ
ﺏ ﺑﹺﺎﹾﻟ
ﺸﺮﹺﻳ ﻦ ﻭﻣﻨ ﺬﺭﹺﻳ ﻦ ﻭﺃﹶﻧ ﺰ ﹶﻝ ﻣ ﻌﻬﻢ ﺍﹾﻟ ﻜﺘﺎ
ﲔ ﻣﺒ ﺍﻟﱠﻠ ﻪ ﺍﻟﻨﹺﺒﻴ
ﺤﻜﹸﻢﻓﻴ ﻪ (1).ﻭﺑﲔ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﳛﻜﻢ ﻭﻻ ﻣﻌﻘﺐ ﳊﻜﻤﻪ ،ﻓﻘﺎﻝ ﺟﻞ ﺷﺄﻧﻪ :ﻭﺍﻟﻠﱠﻪ ﻳ
ﺐ ﻟﺤ ﹾﻜ ﻤ ﻪ ،(2)ﻭﺃﺭﺷﺪ ﻋﺒﺎﺩﻩ ﺇﱃ ﺃﻥ ﺃﻣﺮﻩ ﻳﺪﳍﻢ ﺇﱃ ﺧﲑ ﻃﺮﻳﻖ ﻭﺃﻗﻮﻡ ﺳﺒﻴﻞ ،ﻓﻘـﺎﻝ ﹶﻻ ﻣ ﻌ ﱢﻘ
ﺟﻞ ﺛﻨﺎﺅﻩ :ﹺﺇﻥﱠ ﻫـﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﹺﻳ ﻬﺪﻱ ﻟﱠﻠﺘﻲ ﻫ ﻲ ﹶﺃ ﹾﻗ ﻮﻡ ،(3)ﻭﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺮﺟﻊ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﺘﻨـﺎﺯﻉ
ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﹶﻓﺈﹺﻥ ﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﻓﻲ ﺷ ﻲ ٍﺀ ﹶﻓ ﺮﺩﻭ ﻩ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ﻪ ﻭﺍﻟ ﺮﺳﻮ ﹺﻝ ﺇﹺﻥ ﻛﹸﻨﺘ ﻢ ﺗ ﺆ ﻣﻨﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ﻪ
ﻭﺍﹾﻟﻴ ﻮ ﹺﻡ ﺍﻵ ﺧ ﹺﺮ ،(4)ﻭﺟﻌﻞ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺷﺮﻋﻪ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﻓﻘﺎﻝ ﺳـﺒﺤﺎﻧﻪ :ﻓﹶـ ﹶ
ﻼ
ﺴ ﹺﻬ ﻢ ﺣ ﺮﺟـﺎ ﻣﻤـﺎ ﺠﺪﻭﹾﺍ ﻓﻲ ﺃﹶﻧﻔﹸ ِ ﺠ ﺮ ﺑﻴﻨ ﻬ ﻢ ﹸﺛﻢ ﹶﻻ ﻳ ﹺ
ﺤ ﱢﻜﻤﻮ ﻙ ﻓﻴﻤﺎ ﺷ ﻚ ﹶﻻ ﻳ ﺆ ﻣﻨﻮ ﹶﻥ ﺣﺘ ﻰ ﻳ ﻭ ﺭﺑ
ﺴﻠﻴﻤﺎ ،(5)ﻭﻧﺒﻪ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﺴﻮﻍ ﳍﻢ ﺃﻥ ﻳﻨﺘﻘﻮﺍ ﻣﻦ ﺷﺮﻉ ﺭﻢ ﻣﺎ ﺴﱢﻠﻤﻮﹾﺍ ﺗ ﺖ ﻭﻳ ﻀﻴ ﹶﻗ
ﻳﻮﺍﻓﻖ ﺃﻫﻮﺍﺀﻫﻢ ،ﻭﻳﺘﺨﻠﻮﺍ ﻋﻤﺎ ﻓﻴﻪ ﻋﻨﺘﻬﻢ ﻭﻣﺸﻘﺘﻬﻢ ،ﻭﳐﺎﻟﻔﺔ ﺃﻫﻮﺍﺋﻬﻢ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ
ﺨﻴ ﺮﺓﹸ ﻣ ﻦ ﹶﺃ ﻣ ﹺﺮ ﻫ ﻢ ،(6)ﻭﺃﻣﺮ ﻧﺒﻴﻪ ﻟﻤ ﺆ ﻣ ﹴﻦ ﻭﻻ ﻣ ﺆ ﻣﻨ ﺔ ﹺﺇﺫﹶﺍ ﹶﻗﻀﻰ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻣﺮﺍ ﺃﹶﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟﻬﻢ ﺍﹾﻟ
ﺑﺎﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺷﺮﻋﻪ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻭﹶﺃ ﻥ ﺍ ﺣﻜﹸﻢ ﺑﻴﻨﻬﻢ ﹺﺑﻤﺂ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻭ ﹶﻻ ﺗﺘﹺﺒ ﻊ ﹶﺃ ﻫﻮﺍﺀ ﻫ ﻢ.(7)
ﻓﺈﺫﺍ ﺷﺮﻉ ﺍﳊﻜﻴﻢ ﻟﻌﺒﺎﺩﻩ ﺣﻜﻤﺎ ،ﻭﺗﻨﻜﺒﻮﺍ ﻋﻦ ﺻﺮﺍﻃﻪ ،ﻭﺧﺎﻟﻔﻮﺍ ﺃﻣﺮﻩ ،ﻭﺍﺳﺘﺒﺪﻟﻮﺍ ﺍﻟﺬﻱ ﻫﻮ ﺃﺩﱏ
ﺑﺎﻟﺬﻱ ﻫﻮ ﺧﲑ؛ ﻓﺤﻴﻨﺌﺬ ﻳﺘﻌﺮﺿﻮﻥ ﻟﻌﺬﺍﺏ ﺍﷲ ،ﻭﻳﱰﻟﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻣﻘﺖ ﺍﷲ ﻭﻏﻀﺒﻪ ،ﻛﻤﺎ ﺃﺧﱪ
ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺣﻴﻨﻤﺎ ﺃﻧﺬﺭ ﺃﻣﺘﻪ ﻣﻐﺒﺔ ﺍﳌﺨﺎﻟﻔﺔ ،ﻓﻘﺎﻝ) :ﻭﻣﺎ ﱂ ﲢﻜﻢ ﺃﺋﻤﺘﻬﻢ ﺑﻜﺘـﺎﺏ ﺍﷲ
ﻭﻳﺘﺨﲑﻭﺍ ﳑﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻻ ﺟﻌﻞ ﺍﷲ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ( (8).ﻓﻠﻤﺎ ﺗﺮﻛﻮﺍ ﻣﺎ ﺟﻌﻠﻪ ﺍﷲ ﺳﺒﻴﻼ ﻻﺋﺘﻼﻑ
ﻗﻠﻮﻢ ،ﻭﺻﻼﺡ ﺷﺄﻢ؛ ﻋﺎﻗﺒﻬﻢ ﺍﷲ ﺑﻀﺪ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﻥ ﳚﻌﻞ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ،ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣـﻦ
ﺍﳋﺬﻻﻥ .
)(1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .213
)(2ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺍﻵﻳﺔ .41
)(3ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ .9
) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ.59
)(5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ.65
)(6ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ.36
)(7ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ.49
) ( 8ﺍﳌﺴﺘﺪﺭﻙ .583/4ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺝ 2:ﺹ ، 1332:ﻭ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ .346/2
50
ﺣﺎﺩﻱ ﻋﺸﺮ :ﺍﻟﻨﻤﻴﻤﺔ
ﺷﺮﻉ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﺻﻼﺡ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ،ﻭﺣﺮﻡ ﻋﻠﻴﻬﻢ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻓﺴﺎﺩ ﺃﻭﻻﻫﻢ ﻭﺃﺧـﺮﺍﻫﻢ؛
ﻟﻴﻌﻴﺶ ﺍﳌﺴﻠﻢ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﰲ ﺳﻼﻡ ﻭﻭﺋﺎﻡ ،ﻭﺟﻌﻞ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﶈﺮﻣﺔ ﻭﺍﳉﺮﺍﺋﻢ ﺍﳌﻌﺠﻠﺔ ﺍﻟﻌﻘﻮﺑﺔ ،ﻛﻞ ﻣﺎ
ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻨﺒﻴﻠﺔ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﳉﺮﺍﺋﺮ ﺍﻟﻨﻤﻴﻤﺔ ،ﻭﻫﻲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ) :ﺍﻟﻨﻤﻴﻤﺔ ﰲ ﺍﻷﺻـﻞ
ﻧﻘﻞ ﺍﻟﻘﻮﻝ ﺇﱃ ﺍﳌﻘﻮﻝ ﻓﻴﻪ( .ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ) :ﻭﻻ ﺍﺧﺘﺼﺎﺹ ﳍﺎ ﺑﺬﻟﻚ ﺑﻞ ﺿﺎﺑﻄﻬﺎ :ﻛﺸﻒ ﻣﺎ
ﻳﻜﺮﻩ ﻛﺸﻔﻪ ﺳﻮﺍﺀ ﻛﺮﻫﻪ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ ﺃﻭ ﺍﳌﻨﻘﻮﻝ ﺇﻟﻴﻪ ﺃﻭ ﻏﲑﳘﺎ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻨﻘﻮﻝ ﻗـﻮﻻ ﺃﻡ ﻓﻌـﻼ،
ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻴﺒﺎ ﺃﻡ ﻻ().(1
ﻭﻗﺪ ﻭﺭﺩﺕ ﻧﺼﻮﺹ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﲢﺮﻡ ﻫﺬﻩ ﺍﻟﻔﻌﻠﺔ ،ﻭﺗﺒﲔ ﻋﺎﻗﺒﺘﻬﺎ ،ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻳ ﹲﻞ
ﺴﺐ ﹶﺃﻥﱠ ﻣﺎﹶﻟﻪ ﹶﺃ ﺧﹶﻠ ﺪﻩ (3) ﹶﻛﻼﱠ ﹶﻟﻴﻨﺒـ ﹶﺬﻥﱠ ﻓـﻲﺤ ﻟﱢ ﹸﻜﻞﱢ ﻫ ﻤ ﺰ ﺓ ﻟﱡ ﻤ ﺰ ﺓ ) (1ﺍﱠﻟﺬﻱ ﺟ ﻤ ﻊ ﻣﺎ ﹰﻻ ﻭ ﻋ ﺪ ﺩﻩ (2) ﻳ
)(3
ﺍﹾﻟﺤ ﹶﻄ ﻤ ﺔ .(2)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ ﻭﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ :ﻫﻤﺎ ﹴﺯ ﻣﺸﺎﺀ ﹺﺑﻨﻤﻴ ﹴﻢ
)(4
ﻭﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﻗﺎﻝ ﲰﻌﺖ ﺍﻟﻨﱯ ﻳﻘﻮﻝ) :ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺘﺎﺕ(.
ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺴﺎﺑﻖ):ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻜﺎﻥ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ ،ﰒ ﺃﺧﺬ ﺟﺮﻳﺪﺓ ﺭﻃﺒﺔ ﻓﺸﻘﻬﺎ ﻧﺼﻔﲔ،
)(5
ﻓﻐﺮﺯ ﰲ ﻛﻞ ﻗﱪ ﻭﺍﺣﺪﺓ .ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﱂ ﻓﻌﻠﺖ ﻫﺬﺍ؟ .ﻗﺎﻝ :ﻟﻌﻠﻪ ﳜﻔﻒ ﻋﻨﻬﻤﺎ ﻣﺎ ﱂ ﻳﻴﺒﺴﺎ(.
ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ،ﺇﺫ ﺩﻟﺖ ﺍﻵﻳﺎﺕ ﻭﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﻋﻠـﻰ ﺃﻥ
ﺍﻟﻨﻤﺎﻡ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ،ﻭﺃﻧﻪ ﻣﺘﻮﻋﺪ ﺑﺎﻟﻨﺎﺭ ﻣﺎ ﱂ ﻳﺘﺐ ،ﻛﻤﺎ ﺗﻀﻤﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ
ﺃﻧﻪ ﻣﺘﻮﻋﺪ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ ،ﻣﺎ ﱂ ﻳﺘﺐ ﺃﻳﻀﺎ.
ﺛﺎﻧﻲ ﻋﺸﺮ :ﻛﺜﺮﺓ ﺍﳋﺒﺚ
ﺃﻣﺮ ﺍﷲ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺑﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﻭﻋﺪﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﻣﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻔـﻮﺯ ﰲ ﺍﻷﺧـﺮﻯ،
ﻭﺣﺬﺭﻫﻢ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ﻭﺍﻟﻮﻗﻮﻉ ﰲ ﻴﻪ ﻭﻣﻌﺼﻴﺘﻪ ،ﻭﻛﻤﺎ ﺭﺗﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺍﻷﺟﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؛
) (1ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .473/10
)(2ﺳﻮﺭﺓ ﺍﳍﻤﺰﺓ ﺍﻵﻳﺎﺕ. 4-1
)(3ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ﺍﻵﻳﺔ . 11
) (4ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ، 2250/5 5709ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ .101/1 105
) (5ﺳﺒﻖ ﲣﺮﳚﻪ .
51
ﻚ ﹶﻗ ﺮﻳـ ﹰﺔ ﹶﺃ ﻣ ﺮﻧـﺎﻓﻘﺪ ﺭﺗﺐ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﹺﺇﺫﹶﺍ ﹶﺃ ﺭ ﺩﻧﺎ ﺃﹶﻥ ﻧ ﻬﻠ
ﺤ ﻖ ﻋﹶﻠﻴﻬﺎ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﹶﻓ ﺪ ﻣ ﺮﻧﺎ ﻫﺎ ﺗ ﺪ ﻣﲑﺍ ،(1)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﹶﻇ ﻬ ﺮ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ ﻓﻲ ﺍﹾﻟﺒ ﺮ ﺴﻘﹸﻮﹾﺍ ﻓﻴﻬﺎ ﹶﻓ
ﻣﺘ ﺮﻓﻴﻬﺎ ﹶﻓ ﹶﻔ
ﺾ ﺍﱠﻟﺬﻱ ﻋ ﻤﻠﹸﻮﺍ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ.(2)
ﺱ ﻟﻴﺬﻳ ﹶﻘﻬﻢ ﺑ ﻌ
ﺖ ﹶﺃﻳﺪﻱ ﺍﻟﻨﺎ ﹺ
ﺴﺒ
ﺤ ﹺﺮ ﹺﺑﻤﺎ ﹶﻛ ﻭﺍﹾﻟﺒ
ﻓﺈﺫﺍ ﻋ ﻢ ﺍﻟﺬﻧﺐ ﻋ ﻢ ﺍﻟﻌﺬﺍﺏ ،ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺃﻡ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺃﰊ ﺳﻔﻴﺎﻥ ﻋﻦ ﺯﻳﻨﺐ ﺑﻨﺖ
ﺟﺤﺶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ ﺃﻥ ﺍﻟﻨﱯ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻓﺰﻋﺎ ﻳﻘﻮﻝ) :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ! ﻭﻳﻞ ﻟﻠﻌﺮﺏ ﻣﻦ ﺷﺮ ﻗـﺪ
ﺍﻗﺘﺮﺏ ،ﻓﺘﺢ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﺩﻡ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻣﺜﻞ ﻫﺬﻩ ،ﻭﺣﻠﻖ ﺑﺈﺻﺒﻌﻪ ﺍﻹﺎﻡ ﻭﺍﻟﱵ ﺗﻠﻴﻬﺎ .ﻗﺎﻟﺖ ﺯﻳﻨﺐ
ﺑﻨﺖ ﺟﺤﺶ :ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻠﻚ ﻭﻓﻴﻨﺎ ﺍﻟﺼﺎﳊﻮﻥ؟ .ﻗﺎﻝ :ﻧﻌﻢ ﺇﺫﺍ ﻛﺜﺮ ﺍﳋﺒـﺚ!!( ) (3ﻭﻗـﺪ
)(4
ﺳﺌﻞ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﻗﻮﻟﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺇﺫﺍ ﻛﺜﺮ ﺍﳋﺒﺚ .ﻓﻘﺎﻝ :ﺃﻭﻻﺩ ﺍﻟﺰﱏ.
ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻻﺳﺘﺬﻛﺎﺭ ﻣﻦ ﻃﺮﻳﻖ ﻣﻨﺬﺭ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ ﺣﺪﺛﺘﲏ ﺍﻣﺮﺃﺓ ﻣﻦ
ﺍﻷﻧﺼﺎﺭ ﻗﺎﻟﺖ ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﻡ ﺳﻠﻤﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻋﻨﺪﻫﺎ ﺇﺫ ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻓﺘﻜﻠﻢ ﺑﻜﻼﻡ ﱂ ﺃﻓﻬﻤﻪ ،ﻓﺴﺄﻟﺖ ﺃﻡ ﺳﻠﻤﺔ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ،ﻓﻘﺎﻟﺖ) :ﺇﻥ ﺍﻟﻔﺴﺎﺩ ﺇﺫﺍ ﻓﺸﺎ ﰲ ﺍﻷﺭﺽ
ﻭﱂ ﻳﺘﻨﺎﻩ ﻋﻨﻪ ﺃﺭﺳﻞ ﺍﷲ ﺑﺄﺳﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﺭﺽ .ﻗﺎﻟﺖ :ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻭﻓﻴﻬﻢ ﺍﻟﺼﺎﳊﻮﻥ؟ ﻗـﺎﻝ:
)(5
ﻧﻌﻢ ،ﻭﻓﻴﻬﻢ ﺍﻟﺼﺎﳊﻮﻥ ،ﻳﺼﻴﺒﻬﻢ ﻣﺎ ﺃﺻﺎﻢ ،ﻭﻳﻘﺒﻀﻬﻢ ﺍﷲ ﺇﱃ ﺭﲪﺘﻪ ﻭﺭﺿﻮﺍﻧﻪ ﻭﻣﻐﻔﺮﺗﻪ(.
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ) :ﻛﺎﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﻳﻌﺬﺏ ﺍﻟﻌﺎﻣﺔ ﺑﺬﻧﺐ ﺍﳋﺎﺻﺔ،
)(6
ﻭﻟﻜﻦ ﺇﺫﺍ ﻋﻤﻞ ﺍﳌﻨﻜﺮ ﺟﻬﺎﺭﺍ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻌﻘﻮﺑﺔ ﻛﻠﻬﻢ(.
ﻓﻠﻤﺎ ﺷﺎﻉ ﻓﻴﻬﻢ ﺍﻟﺬﻧﺐ ﻭﱂ ﻳﻨﻜﺮﻭﻩ ،ﻭﱂ ﺗﺘﻤﻌﺮ ﻭﺟﻮﻫﻬﻢ ﻣﻦ ﺭﺅﻳﺘﻬﻢ ﻟﻪ؛ ﻋﻤﻬﻢ ﺍﻟﻌﺬﺍﺏ ،ﻭﺍﺳـﺘﺤﻘﻮﺍ
ﻣﻘﺖ ﺍﷲ ﻭﻋﺬﺍﺑﻪ .
ﺛﺎﻟﺚ ﻋﺸﺮ :ﺍﻟﻜﺬﺏ
ﺍﻟﻜﺬﺏ ﺧﻠﺔ ﺫﻣﻴﻤﺔ ،ﻻ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﻭﻳﺘﺤﺮﺍﻩ ﺇﻻ ﻣﻦ ﺿﻌﻒ ﺩﻳﻨﻪ ،ﻭﻗ ﹼﻞ ﻋﻘﻠﻪ ،ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻷﻥ ﺍﻟﻜﺎﺫﺏ ﻻ
ﻳﻜﺬﺏ ﺇﻻ ﻟﻴﻨﺎﻝ ﻣﻦ ﺧﻼﻟﻪ ﻣﻄﻤﻌﺎ ،ﺃﻭ ﻟﻴﺪﻓﻊ ﻋﻨﻪ ﻣﺰﻋﺠﺎ ،ﺃﻭ ﻟﻴﺴﺘﺮ ﺑﻪ ﻧﻘﺼﺎ ،ﻭﻳﻮﺍﺭﻱ ﺑﻪ ﺿﻌﻔﺎ ،ﻭﻟـﻮ
)(1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ . 16
) (2ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺍﻵﻳﺔ . 41
) (3ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،1221/3ﺡ ،3168ﻭﻣﺴﻠﻢ ،2007/4ﺡ .2880
) (4ﺍﻻﺳﺘﺬﻛﺎﺭ .583/8
) (5ﺍﻻﺳﺘﺬﻛﺎﺭ .583/8
) (6ﺍﳌﻮﻃﺄ . 991/2
52
ﻛﻤﻞ ﺇﳝﺎﻧﻪ ،ﻭﰎ ﻟﻪ ﻋﻘﻠﻪ؛ ﻷﻳﻘﻦ ﺃﻥ ﺍﷲ ﻗﺪ ﻛﺘﺐ ﻛﻞ ﺷﻲﺀ ﻭﻗﺪﺭﻩ ،ﻓﻠﻦ ﻳﺴﺘﺠﻠﺐ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻜﺬﺏ ﻣﺎﱂ
ﻳﻘﺪﺭ ﻟﻪ ،ﻭﻟﻦ ﻳﺪﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻜﺬﺏ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ،ﻭﻟﻦ ﻳﻨﺎﻝ ﺑﻪ ﲪﺪﺍ ،ﻭﻟﻦ ﻳﺪﻓﻊ ﺑﻪ ﺫﻣﺎ؛ ﺑـﻞ ﻫـﻮ
ﻃﺮﻳﻖ ﻳﺴﺘﺠﻠﺐ ﺑﻪ ﺍﻟﻌﺒﺪ ﺳﺨﻂ ﺍﷲ ﻭﻣﻘﺘﻪ ﻋﻠﻴﻪ.
ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻜﺬﺏ ﺃﻋﻈﻢ ﺃﺛﺮﺍ ،ﻛﺎﻧﺖ ﻋﻘﻮﺑﺘﻪ ﺃﻛﱪ ﻭﺃﻋﻈﻢ ،ﻓﺄﻋﻈﻢ ﺍﻟﻜﺬﺏ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ،ﺣﻴﺚ
ﺶ ﻣﺎ ﹶﻇ ﻬ ﺮ ﻣﻨﻬﺎ ﻭﻣـﺎ
ﺟﻌﻠﻪ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﹺﺇﻧﻤﺎ ﺣ ﺮ ﻡ ﺭﺑ ﻲ ﺍﹾﻟ ﹶﻔﻮﺍ ﺣ
ﺸ ﹺﺮﻛﹸﻮﹾﺍ ﺑﹺﺎﻟﻠﱠ ﻪ ﻣﺎ ﹶﻟ ﻢ ﻳﻨ ﺰ ﹾﻝ ﹺﺑ ﻪ ﺳ ﹾﻠﻄﹶﺎﻧﺎ ﻭﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ﻪ ﻣـﺎ ﹶﻻ
ﺤ ﻖ ﻭﺃﹶﻥ ﺗ
ﺑ ﹶﻄ ﻦ ﻭﺍ ِﻹﹾﺛ ﻢ ﻭﺍﹾﻟﺒ ﻐ ﻲ ﹺﺑ ﻐﻴ ﹺﺮ ﺍﹾﻟ
)(1
ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ .
ﻭﻛﺘﺐ ﺍﷲ ﺟ ﹼﻞ ﰲ ﻋﻼﻩ ﻋﻠﻰ ﺍﳌﻔﺘﺮﻳﻦ ﻋﻠﻴﻪ ﺍﳋﺴﺎﺭﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﹺﺇﻥﱠ ﺍﻟﱠـﺬﻳ ﻦ
ﺏ ﹶﻻ ﻳ ﹾﻔﻠﺤﻮ ﹶﻥ (2).ﻭﺗﻮﻋﺪ ﺍﻟﻨﱯ ﻣﻦ ﻛﺬﺏ ﻋﻠﻴﻪ ﻣﺘﻌﻤﺪﺍ ﺃﻥ ﻳﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﻳ ﹾﻔﺘﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ﻪ ﺍﹾﻟ ﹶﻜ ﺬ
ﺍﻟﻨﺎﺭ ،ﻓﻘﺎﻝ ):ﻣﻦ ﺗﻌﻤﺪ ﻋﻠﻲ ﻛﺬﺑﺎ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ( (3).ﻛﻤﺎ ﺑﲔ ﺍﻟﻨﱯ ﺃﻥ ﻣـﻦ ﺍﻣﺘـﻬﻦ
ﺍﻟﻜﺬﺏ ﻭﲢﺮﺍﻩ ﻓﺈﻧﻪ ﳜﺘﻢ ﻟﻪ ﲞﺎﲤﺔ ﺍﻟﺴﻮﺀ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ): ﺇﻥ ﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﱪ ،ﻭﺇﻥ ﺍﻟﱪ ﻳﻬﺪﻱ
ﺇﱃ ﺍﳉﻨﺔ ،ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺼﺪﻕ ﺣﱴ ﻳﻜﻮﻥ ﺻﺪﻳﻘﺎ ،ﻭﺇﻥ ﺍﻟﻜﺬﺏ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻔﺠﻮﺭ ،ﻭﺇﻥ ﺍﻟﻔﺠﻮﺭ ﻳﻬﺪﻱ
)(4
ﺇﱃ ﺍﻟﻨﺎﺭ ،ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻜﺬﺏ ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﻛﺬﺍﺑﺎ(.
ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﻨﱯ ﻋﻦ ﻋﻘﻮﺑﺔ ﺍﻟﻜﺬﺏ ﺍﻟﻮﺍﺳﻊ ﺍﻻﻧﺘﺸﺎﺭ ،ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ ﺍﳋﱪ ﺍﻟﻄﻮﻳـﻞ ﺍﻟﻌﻈـﻴﻢ:
)ﻓﺎﻧﻄﻠﻘﻨﺎ ﻓﺄﺗﻴﻨﺎ ﻋﻠﻰ ﺭﺟﻞ ﻣﺴﺘﻠﻖ ﻟﻘﻔﺎﻩ ،ﻭﺇﺫﺍ ﺁﺧﺮ ﻗﺎﺋﻢ ﻋﻠﻴﻪ ﺑﻜﻠﻮﺏ ﻣﻦ ﺣﺪﻳﺪ ،ﻭﺇﺫﺍ ﻫﻮ ﻳﺄﰐ ﺃﺣـﺪ
ﺷﻘﻲ ﻭﺟﻬﻪ ﻓﻴﺸﺮﺷﺮ ﺷﺪﻗﻪ ﺇﱃ ﻗﻔﺎﻩ ،ﻭﻣﻨﺨﺮﻩ ﺇﱃ ﻗﻔﺎﻩ ،ﻭﻋﻴﻨﻪ ﺇﱃ ﻗﻔﺎﻩ ،ﻗﺎﻝ :ﻭﺭﲟﺎ ﻗﺎﻝ ﺃﺑـﻮ ﺭﺟـﺎﺀ
ﻓﻴﺸﻖ ،ﻗﺎﻝ :ﰒ ﻳﺘﺤﻮﻝ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ،ﻓﻴﻔﻌﻞ ﺑﻪ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﺑﺎﳉﺎﻧﺐ ﺍﻷﻭﻝ ،ﻓﻤﺎ ﻳﻔﺮﻍ ﻣﻦ ﺫﻟـﻚ
ﺍﳉﺎﻧﺐ ﺣﱴ ﻳﺼﺢ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻛﻤﺎ ﻛﺎﻥ ،ﰒ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ،ﻓﻴﻔﻌﻞ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ،ﻗﺎﻝ ﻗﻠـﺖ:
ﺳﺒﺤﺎﻥ ﺍﷲ! ﻣﺎ ﻫﺬﺍﻥ؟ .ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺃﻣﺎ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺗﻴﺖ ﻋﻠﻴﻪ ﻳﺸﺮﺷﺮ ﺷﺪﻗﻪ ﺇﱃ ﻗﻔﺎﻩ ،ﻭﻣﻨﺨﺮﻩ ﺇﱃ
ﻗﻔﺎﻩ ،ﻭﻋﻴﻨﻪ ﺇﱃ ﻗﻔﺎﻩ؛ ﻓﺈﻧﻪ ﺍﻟﺮﺟﻞ ﻳﻐﺪﻭ ﻣﻦ ﺑﻴﺘﻪ ،ﻓﻴﻜﺬﺏ ﺍﻟﻜﺬﺑﺔ ﺗﺒﻠﻎ ﺍﻵﻓﺎﻕ( (5).ﻓﻬﺬﺍ ﻣﻦ ﻋﻼﻣـﺎﺕ
ﻧﺒﻮﺗﻪ ﺣﻴﺚ ﺃﺧﱪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﻟﺬﻱ ﻳﻌﻈﻢ ﺃﺛﺮﻩ ،ﻭﻳﺒﻠﻎ ﺍﻵﻓﺎﻕ ،ﻭﻟﻌﻞ ﺃﻭﺿﺢ ﻭﺳـﻴﻠﺔ
ﳍﺬﺍ ﺍﻟﻜﺬﺏ ﺍﻟﻮﺍﺳﻊ ،ﺍﻟﻜﺬﺏ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﻣﻮﺍﻗﻊ ﺍﻟﺸﺒﻜﺔ ﺍﳌﻌﻠﻮﻣﺎﺗﻴﺔ )ﺍﻷﻧﺘﺮﻧﺖ( .
) ( 1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ .33
) ( 2ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺔ .69
) ( 3ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺡ ،52/1 ،108ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ .10/2،1
) ( 4ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﺡ ،2261/5743،5ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ .2012/2607،4
) ( 5ﺳﺒﻖ ﲣﺮﳚﻪ.
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ﻓﻔﻀﺤﺖ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺬﺍﺏ ،ﻭﺑﻴﻨﺖ ﺳﻮﺀ ﻋﺎﻗﺒﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺃﻥ ﺍﻟﻜﺬﺏ ﻣﻨﻪ ﻣـﺎ ﻫـﻮ
ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻭﻣﻨﻪ ﻣﺎ ﻳﻮﺭﺩ ﺻﺎﺣﺒﻪ ﺍﻟﻨﺎﺭ ،ﻭﳜﺘﻢ ﳌﻼﺯﻣﻪ ﲞﺎﲤﺔ ﺍﻟﺴﻮﺀ ،ﻭﻣﻨﻪ ﻣﺎ ﻳﻠﻘﻰ ﺻﺎﺣﺒﻪ ﻫـﺬﺍ
ﺍﻟﻌﺬﺍﺏ ﺍﻟﺒﺸﻊ ﰲ ﻗﱪﻩ ﺣﻴﺚ ﻳﺸﺮﺷﺮ ﺷﺪﻗﻪ ﻭﻓﻤﻪ ﻭﻣﻨﺨﺮﺍﻩ ﺑﻜﻠﻮﺏ ﻣﻦ ﺣﺪﻳﺪ .
ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﺍﳌﻮﺟﺰ ﻷﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﻭﻣﺎ ﻗﺪ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺧﺮﻭﻱ ﳛﺴﻦ ﺑﻨﺎ
ﺃﻥ ﻧﻘﻒ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺗﻮﻋﺪ ﺍﷲ ﺑﻪ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻩ ،ﻭﺗﻨﻜﺐ ﻋﻦ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ .
54
ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ
أﺻﻨﺎف اﻟﻌﺬاب
55
أﺻﻨﺎف اﻟﻌﺬاب
ﺍﺳﺘﻌﺮﺿﻨﺎ ﻃﺮﻓﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻖ ،ﻭﻫﺬﺍ ﺃﻭﺍﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﺮﺗﺐ ﻋﻠـﻰ
ﻫﺬﻩ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﻫﻲ ﺃﺳﺒﺎﺏ ﳍﺬﺍ ﺍﻟﻨﻜﺎﻝ ،ﺑﻞ ﻫﻲ ﺍﳉﺎﻟﺒﺔ ﻭﺍﳌﻮﺟﺒﺔ ﻟﻪ.
ﻭﻛﻤﺎ ﺗﻨﻮﻋﺖ ﺍﳉﺮﺍﺋﺮ ﺑﺴﺒﺐ ﺗﻨﻮﻉ ﺩﻭﺍﻋﻴﻬﺎ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ،ﺇﺫ ﲨﻴﻌﻬﺎ ﻳﺮﺟﻊ ﺇﱃ ﺃﺻـﻠﲔ :ﺗـﺮﻙ
ﻣﺄﻣﻮﺭ ،ﻭﻓﻌﻞ ﳏﻈﻮﺭ ،ﻭﳘﺎ ﺍﻟﺬﻧﺒﺎﻥ ﺍﻟﻠﺬﺍﻥ ﺍﺑﺘﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﺑﻮﻱ ﺍﳉﻦ ﻭﺍﻷﻧﺲ ﻤﺎ ،ﻭﻛﻼﳘﺎ ﻳﻨﻘﺴﻢ
ﺑﺎﻋﺘﺒﺎﺭ ﳏﻠﻪ ﺇﱃ ﻇﺎﻫﺮ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ،ﻭﺑﺎﻃﻦ ﰲ ﺍﻟﻘﻠﻮﺏ ،ﻭﺑﺎﻋﺘﺒﺎﺭ ﻣﺘﻌﻠﻘﺔ ﺇﱃ ﺣﻖ ﺍﷲ ﻭﺣﻖ ﺧﻠﻘﻪ). (1
ﻭﻗﺪ ﺗﻔﺎﻭﺗﺖ ﺩﺭﺟﺎﺕ ﺍﻟﺬﻧﻮﺏ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﻣﻔﺎﺳﺪﻫﺎ ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻨﻬﺎ؛ ﻭﻟﺬﺍ ﺗﻔﺎﻭﺗـﺖ ﻋﻘﻮﺑﺎـﺎ ﰲ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﷲ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻓﻘﺪ ﻳﻌﻢ ﺑﺎﻟﻌﺬﺍﺏ ،ﻭﻗﺪ ﻳﺆﺟﻠﻪ ،ﻭﻗﺪ ﻳﺼﺒﻪ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﻭﻫـﻮ ﻻ
ﲔ )(55 ﺴﺒﻮ ﹶﻥ ﹶﺃﻧﻤﺎ ﻧ ﻤ ﺪﻫﻢ ﹺﺑ ﻪ ﻣﻦ ﻣﺎ ﹴﻝ ﻭﺑﹺﻨ ﺤ ﻳﺸﻌﺮ ،ﻭﻳﻈﻦ ﺃﻧﻪ ﻣﻨﻌﻢ ،ﻭﻫﻮ ﻣﺴﺘﺪﺭﺝ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﹶﺃﻳ
ﻚ ﺍﱠﻟﺬﻳ ﻦ ﻳﺴﺎ ﹺﺭﻋﻮ ﹶﻥ ﻓـﻲ ﺤﺰﻧ ﺸ ﻌﺮﻭ ﹶﻥ﴾) (2ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ ﴿ :ﻭ ﹶﻻ ﻳ ﺕ ﺑﻞ ﱠﻻ ﻳ ﺨﻴﺮﺍ ﻧﺴﺎ ﹺﺭﻉ ﹶﻟ ﻬ ﻢ ﻓﻲ ﺍﹾﻟ
ﺏ ﻋﻈﻴ ﻢ )(176 ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ ﺣﻈﺎ ﻓﻲ ﺍﻵ ﺧ ﺮ ﺓ ﻭﹶﻟﻬ ﻢ ﻋﺬﹶﺍ ﻀﺮﻭﹾﺍ ﺍﻟﻠﱠ ﻪ ﺷﻴﺌﹰﺎ ﻳﺮﹺﻳ ﺪ ﺍﻟﱠﻠ ﻪ ﹶﺃﻻﱠ ﻳ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹺﺇﻧ ﻬ ﻢ ﻟﹶﻦ ﻳ
ﺴﺒ ﻦ ﺍﻟﱠـﺬﻳ ﻦﺏ ﹶﺃﻟﻴ ﻢ ) (177ﻭ ﹶﻻ ﻳﺤـ ﻀﺮﻭﹾﺍ ﺍﻟﻠﱠ ﻪ ﺷﻴﺌﹰﺎ ﻭ ﹸﳍ ﻢ ﻋﺬﹶﺍ ﹺﺇﻥﱠ ﺍﱠﻟﺬﻳ ﻦ ﺍ ﺷﺘ ﺮﻭﹾﺍ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﺮ ﺑﹺﺎ ِﻹﳝﺎ ﻥ ﻟﹶﻦ ﻳ
ﲔ.(3) ﺏ ﻣ ﹺﻬ
ﺴ ﹺﻬ ﻢ ﹺﺇﻧﻤﺎ ﻧ ﻤﻠﻲ ﹶﻟ ﻬ ﻢ ﻟﻴ ﺰﺩﺍﺩﻭﹾﺍ ﹺﺇﹾﺛﻤﺎ ﻭﹶﻟ ﻬﻢ ﻋﺬﹶﺍ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃﻧﻤﺎ ﻧ ﻤﻠﻲ ﹶﻟ ﻬ ﻢ ﺧﻴ ﺮ ﱢﻟﺄﹶﻧﻔﹸ ِ
ﺤ ﹸﺔ
ﺻﺒﺎ ﻭ ﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬﺗﻪ ﺍﻟﺼﻴ
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ :ﹶﻓﻜﹸﻼ ﹶﺃ ﺧ ﹾﺬﻧﺎ ﹺﺑﺬﹶﻧﹺﺒ ﻪ ﹶﻓ ﻤﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﻪ ﺣﺎ
ﺽ ﻭ ﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ. (4) ﺴ ﹾﻔﻨﺎ ﹺﺑ ﻪ ﺍ َﻷ ﺭ ﻭ ﻣﻨﻬﻢ ﻣ ﻦ ﺧ
ﻓﻨﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺇﱃ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻣﺘﻨﻮﻉ ﻣﺘﻔﺎﻭﺕ ،ﻭﻣﻌﺠﻞ ﻭﻣﺆﺟﻞ ،ﻭﺧﺎﺹ ﻭﻋﺎﻡ ،ﻗﺪ ﻳﻌﻢ ﺍﻟﻌـﺬﺍﺏ
ﻛﺎﻟﺰﻟﺰﻟﺔ ،ﻭﻗﺪ ﳜﺺ ﻛﻌﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺍﳊﻤﻰ ﻭﺍﻷﻣﺮﺍﺽ .ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻴﺎﻥ ﻟﺒﻌﺾ ﺃﻧﻮﺍﻋﻪ ﺍﻟـﱵ ﻭﺭﺩﺕ ﰲ
ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ .
) (1ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ . 86
) ( 2ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻵﻳﺘﺎﻥ .56،55
) (3ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺎﺕ . 178-176
) ( 4ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ . 40
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ﺍﻷﻭﻝ :ﺍﳍﻼﻙ ﺍﻟﻌﺎﻡ
ﺇﺫﺍ ﻓﺸﺎ ﺍﻟﺬﻧﺐ؛ ﻋﻤﺖ ﺍﻟﻌﻘﻮﺑﺔ ،ﻭﻫﻠﻚ ﺍﳌﺬﻧﺒﻮﻥ ،ﻭﴰﻞ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻـﺔ ،ﻭﻣـﺎ ﺫﺍﻙ ﺇﻻ ﻷﻥ
ﺍﳌﺬﻧﺐ ﺍﻧﺘﻬﻚ ﳏﺎﺭﻡ ﺍﷲ ،ﻭﺟﺎﻫﺮ ﲟﻌﺼﻴﺘﻪ ﺑﲔ ﻇﻬﺮﺍﱐ ﻗﻮﻣﻪ ،ﻭﻫﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ،ﻓﻠﻢ ﻳﺄﺧـﺬﻭﺍ
ﻒ ﺍﻟﱠﻠ ﻪ ﹺﺑ ﹺﻬﻢ
ﺴ ﺨِﺕ ﺃﹶﻥ ﻳ ﺴﻴﺌﹶﺎ ﻋﻠﻰ ﻳﺪﻳﻪ؛ ﻓﺄﺣﻠﻮﺍ ﻋﻠﻴﻬﻢ ﻋﻘﻮﺑﺘﻪ ﻭﻣﻘﺘﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ:ﹶﺃﹶﻓﹶﺄ ﻣ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﻣ ﹶﻜﺮﻭﹾﺍ ﺍﻟ
ﺸ ﻌﺮﻭ ﹶﻥ ) (45ﹶﺃ ﻭ ﻳ ﹾﺄﺧ ﹶﺬﻫ ﻢ ﻓﻲ ﺗ ﹶﻘﻠﱡﹺﺒ ﹺﻬ ﻢ ﹶﻓﻤﺎ ﻫـﻢ ﹺﺑﻤ ﻌﺠﹺـﺰﹺﻳ ﻦ ﺏ ﻣ ﻦ ﺣﻴﺚﹸ ﹶﻻ ﻳ ﺽ ﹶﺃ ﻭ ﻳ ﹾﺄﺗﻴﻬﻢ ﺍﹾﻟ ﻌﺬﹶﺍ
ﺍ َﻷ ﺭ
ﻑ ﺭﺣﻴ ﻢ (1) ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺯﻳﻨـﺐ ﻑ ﹶﻓﹺﺈﻥﱠ ﺭﺑ ﹸﻜ ﻢ ﻟﹶﺮﺅﻭ ﺨ ﻮ ) (46ﹶﺃ ﻭ ﻳ ﹾﺄﺧ ﹶﺬﻫ ﻢ ﻋﻠﹶﻰ ﺗ
ﺑﻨﺖ ﺟﺤﺶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺍﺳﺘﻴﻘﻆ ﻣﻦ ﻧﻮﻣﻪ ﻭﻫﻮ ﻳﻘﻮﻝ ):ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻳﻞ ﻟﻠﻌﺮﺏ ﻣﻦ
ﺷﺮ ﻗﺪ ﺍﻗﺘﺮﺏ ،ﻓﺘﺢ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﺩﻡ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻣﺜﻞ ﻫﺬﻩ -ﻭﻋﻘﺪ ﺳﻔﻴﺎﻥ ﺑﻴﺪﻩ ﻋﺸﺮﺓ – ﻗﻠﺖ :ﻳﺎ
)(2
ﺭﺳﻮﻝ ﺍﷲ! ﺃﻠﻚ ﻭﻓﻴﻨﺎ ﺍﻟﺼﺎﳊﻮﻥ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺇﺫﺍ ﻛﺜﺮ ﺍﳋﺒﺚ(.
ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﻋﻦ ﺍﻟﻌﺮﺱ ﺑﻦ ﻋﻤﲑﺓ ﻗﺎﻝ :ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ):ﺇﻥ ﺍﷲ ﻻ
ﻳﻌﺬﺏ ﺍﻟﻌﺎﻣﺔ ﺑﻌﻤﻞ ﺍﳋﺎﺻﺔ ﺣﱴ ﺗﻌﻤﻞ ﺍﳋﺎﺻﺔ ﺑﻌﻤﻞ ﺗﻘﺪﺭ ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﺗﻐﲑﻩ ﻭﻻ ﺗﻐﲑﻩ ،ﻓﺬﺍﻙ ﺣﲔ ﻳﺄﺫﻥ
)(3
ﺍﷲ ﰲ ﻫﻼﻙ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ(.
ﻚ ﺍﹾﻟ ﹸﻘﺮﻯ ﹺﺑﻈﹸ ﹾﻠ ﹴﻢ ﻭﹶﺃ ﻫﹸﻠﻬﺎ
ﻚ ﻟﻴ ﻬﻠ
ﻭﺇﺫﺍ ﻧﺰﻝ ﺍﻟﻌﺬﺍﺏ ﻓﻼ ﻳﻨﺠﻮ ﻣﻨﻪ ﺇﻻ ﺍﳌﺼﻠﺤﻮﻥ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺭﺑ
ﺼﻠﺤﻮ ﹶﻥ (4) ﺃﻣﺎ ﻣﻦ ﺍﻗﺘﺼﺮ ﻧﻔﻌﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﱂ ﻳﻐﺎﺭﻭﺍ ﻋﻠﻰ ﺣﺮﻣﺎﺕ ﺍﷲ ﻭﻳﻐـﻀﺒﻮﺍ ﻟﻐـﻀﺒﻪ؛ ﻣ
ﻓﻴﺸﻤﻠﻬﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻳﺒﻌﺜﻬﻢ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻣﺎﺗﻮﺍ ﻋﻠﻴﻪ ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻋﻦ ﺟﺎﺑﺮ
ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﻣﻠﻚ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﺍﻗﻠﺐ ﻣﺪﻳﻨﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻋﻠﻰ ﺃﻫﻠﻬﺎ .ﻗﺎﻝ:
ﺇﻥ ﻓﻴﻪ ﻋﺒﺪﻙ ﻓﻼﻧﺎ ﱂ ﻳﻌﺼﻚ ﻃﺮﻓﺔ ﻋﲔ .ﻗﺎﻝ :ﺍﻗﻠﺒﻬﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ؛ ﻓﺈﻥ ﻭﺟﻬﻪ ﱂ ﻳﺘﻤﻌـﺮ ﱄ ﺳـﺎﻋﺔ
)(5
ﻗﻂ(.
ﻭﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﺎﻡ ﻭﺭﺩ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺍ ،ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺟﺎﺀ ﹶﺃ ﻣ ﺮﻧﺎ ﻭﻓﹶﺎ ﺭ ﺍﻟﺘﻨﻮ ﺭ
ﻚ ﹺﺇﻻﱠ ﻣﻦ ﺳﺒ ﻖ ﻋﹶﻠﻴ ﻪ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﻭ ﻣ ﻦ ﺁ ﻣ ﻦ ﻭﻣﺎ ﺁﻣـ ﻦ ﻣﻌـ ﻪ ﹺﺇﻻﱠ ﹸﻗ ﹾﻠﻨﺎ ﺍ ﺣ ﻤ ﹾﻞ ﻓﻴﻬﺎ ﻣﻦ ﹸﻛﻞﱟ ﺯ ﻭ ﺟﻴ ﹺﻦ ﺍﹾﺛﻨﻴ ﹺﻦ ﻭﹶﺃ ﻫﹶﻠ
ﹶﻗﻠﻴ ﹲﻞ (6)ﻭﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ ﻣﻮﺿﺤﺎ ﻋﺎﻗﺒﺘﻬﻢ ﺑﻌﺪ ﳒﺎﺓ ﻧﻮﺡ ﻭﻣﻦ ﻣﻌﻪ :ﹸﺛﻢ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﺍﻵ ﺧﺮﹺﻳ ﻦ (7)ﻭﻗـﺎﻝ
) ( 1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ،ﺍﻵﻳﺎﺕ . 47 – 45 :
)( 2ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،6650ﺝ . 2589/6ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ ،2880ﺝ ،42207ﻭﺍﻟﻠﻔﻆ ﻟﻪ.
) ( 3ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﺝ 17:ﺹ، 138:ﻭﺍﳌﺴﻨﺪ .192/4ﻭﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ . 387/4
)( 4ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ .117
) ( 5ﺍﻟﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺡ ،7661ﺝ . 336/7
)( 6ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ . 40
) ( 7ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺍﻵﻳﺔ . 82
57
)(1
ﺼﲑﺍﺏ ﻋﺒﺎ ﺩ ﻩ ﺧﹺﺒ ﲑًﺍ ﺑ
ﻚ ﹺﺑ ﹸﺬﻧﻮ ﹺﺡ ﻭ ﹶﻛﻔﹶﻰ ﹺﺑ ﺮﺑ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ﻥ ﻣﻦ ﺑ ﻌ ﺪ ﻧﻮ ﹴ
ﺕ ﻭﻣﺎ ﻛﹶﺎﻧﻮﹾﺍﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﺍﹾﻟ ﹸﻘﺮﻭ ﹶﻥ ﻣﻦ ﹶﻗﺒﻠ ﹸﻜ ﻢ ﹶﻟﻤﺎ ﹶﻇﹶﻠﻤﻮﹾﺍ ﻭﺟﺎﺀﺗ ﻬ ﻢ ﺭ ﺳﹸﻠﻬﻢ ﺑﹺﺎﹾﻟﺒﻴﻨﺎ
).(2
ﲔﺠ ﹺﺮ ﻣ ﺠﺰﹺﻱ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﹾﻟﻤ ﻚ ﻧ
ﻟﻴ ﺆ ﻣﻨﻮﹾﺍ ﹶﻛ ﹶﺬﻟ
ﻭﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺃﺻﻨﺎﻑ ﻛﺜﲑﺓ ﻣﺘﻌﺪﺩﺓ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ .
ﺍﻟﺜﺎﻧﻲ :ﺍﻟﻐﺮﻕ
ﻭﺃﻭﻝ ﺃﻣﺔ ﻋﺎﻗﺒﻬﺎ ﺍﷲ ﺑﺎﻟﻐﺮﻕ ﺃﻣﺔ ﻧﻮﺡ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﹸﺛﻢ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﺍﻵ ﺧﺮﹺﻳ ﻦ ،(3)ﻓﺠﺎﺀﻫﺎ ﺍﳌـﺎﺀ ﻣـﻦ
ﻓﻮﻗﻬﺎ ﻭﻣﻦ ﲢﺘﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺟﺎﺀ ﹶﺃ ﻣ ﺮﻧﺎ ﻭﻓﹶﺎ ﺭ ﺍﻟﺘﻨﻮ ﺭ ﻗﹸ ﹾﻠﻨﺎ ﺍ ﺣ ﻤ ﹾﻞ ﻓﻴﻬﺎ ﻣﻦ ﹸﻛﻞﱟ ﺯ ﻭﺟـﻴ ﹺﻦ
ﻚ ﹺﺇﻻﱠ ﻣﻦ ﺳﺒ ﻖ ﻋﹶﻠﻴ ﻪ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﻭ ﻣ ﻦ ﺁ ﻣ ﻦ ﻭﻣﺎ ﺁ ﻣ ﻦ ﻣ ﻌﻪ ﹺﺇﻻﱠ ﹶﻗﻠﻴ ﹲﻞ ، (4)ﻛﻤﺎ ﺃﻫﻠﻚ ﺍﷲ ﺑـﻪ ﺍﹾﺛﻨﻴ ﹺﻦ ﻭﹶﺃ ﻫﹶﻠ
ﺸﻴ ﻬ ﻢ ،(5) ﻭﳌﺎ ﺃﻋﺮﺿﺖ ﺳـﺒﺄ ﺸﻴﻬﻢ ﻣ ﻦ ﺍﹾﻟﻴ ﻢ ﻣﺎ ﹶﻏ ﺠﻨﻮ ﺩ ﻩ ﹶﻓ ﻐ
ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﹶﻓﹶﺄﺗﺒ ﻌﻬ ﻢ ﻓ ﺮ ﻋ ﻮ ﹸﻥ ﹺﺑ
ﺃﺭﺳﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﳌﻄﺮ ﺍﳌﺪﻣﺮ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓﹶﺄ ﻋ ﺮﺿﻮﺍ ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﺳﻴ ﹶﻞ ﺍﹾﻟ ﻌ ﹺﺮ ﹺﻡ (6)ﻭﻻ ﻳﺰﺍﻝ ﻫـﺬﺍ
ﺍﻟﻌﺬﺍﺏ ﻳﺘﻜﺮﺭ ﰲ ﻛﻞ ﻋﺼﺮ :ﻓﺘﺎﺭﺓ ﺃﻣﻮﺍﺝ ﻋﺎﺗﻴﺔ ،ﻭﺗﺎﺭﺓ ﻓﻴﻀﺎﻧﺎﺕ ﻋﺎﺭﻣﺔ ،ﻭﺛﺎﻟﺜﺔ ﺳﻴﻮﻝ ﻭﺃﻣﻄـﺎﺭ
ﻏﺰﻳﺮﺓ.
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺮﻳﺢ
ﺻﺮ ﻋﺎﺗﻴـ ﺔ ،(7) ﻭﻗـﺎﻝ ﺻ ﺮ ﺃﻫﻠﻚ ﺍﷲ ﺎ ﻗﻮﻡ ﻋﺎﺩ ،ﻗﺎﻝ ﺟﻞ ﺛﻨﺎﺅﻩ :ﻭﹶﺃﻣﺎ ﻋﺎ ﺩ ﹶﻓﺄﹸ ﻫﻠﻜﹸﻮﺍ ﹺﺑﺮﹺﻳ ﹴﺢ
ﺠ ﹾﻠﺘﻢ ﹺﺑ ﻪ ﺭﹺﻳ ﺢ
ﺽ ﻣ ﻤ ﻄ ﺮﻧﺎ ﺑ ﹾﻞ ﻫ ﻮ ﻣﺎ ﺍ ﺳﺘ ﻌ
ﺴﺘ ﹾﻘﹺﺒ ﹶﻞ ﹶﺃ ﻭ ﺩﻳﺘ ﹺﻬ ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻫﺬﹶﺍ ﻋﺎ ﹺﺭ
ﺗﻌﺎﱃ :ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃ ﻭﻩ ﻋﺎ ﹺﺭﺿﺎ ﻣ
ﺏ ﹶﺃﻟﻴ ﻢ ،(8)ﻭﻧﺼﺮ ﺎ ﺭﺳﻮﻟﻪ ﳏﻤﺪﺍ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬـﺎ ﻓﻴﻬﺎ ﻋﺬﹶﺍ
) ( 1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ . 17
) ( 2ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺔ . 13
)( 3ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺍﻵﻳﺔ . 82
)( 4ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ . 40
)( 5ﺳﻮﺭﺓ ﻃﻪ ﺍﻵﻳﺔ. 78
) ( 6ﺳﻮﺭﺓ ﺳﺒﺄ ﺍﻵﻳﺔ . 17
) ( 7ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ﺍﻵﻳﺔ . 6
) ( 8ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺍﻵﻳﺔ . 24
58
ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍ ﹾﺫ ﹸﻛﺮﻭﺍ ﹺﻧ ﻌ ﻤ ﹶﺔ ﺍﻟﻠﱠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹺﺇ ﹾﺫ ﺟﺎﺀﺗ ﹸﻜ ﻢ ﺟﻨﻮ ﺩ ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﹺﺭﳛﺎ ﻭﺟﻨﻮﺩﺍ ﱠﻟ ﻢ ﺗ ﺮ ﻭﻫﺎ،(1)
ﻭﺗﻮﻋﺪ ﺎ ﺍﳌﺨﺎﻟﻔﲔ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺣﺎﻃﺖ ﻢ ﺍﻟﺸﺪﺍﺋﺪ ﺩﻋﻮﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ،ﻓﺈﺫﺍ ﺫﻫﺐ ﺍﳋﻮﻑ
ﻭﺣﻞ ﺍﻷﻣﻦ؛ ﻛﻔﺮﻭﺍ ﺑﺮﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﺃ ﻡ ﹶﺃﻣﻨﺘ ﻢ ﺃﹶﻥ ﻳﻌﻴ ﺪ ﹸﻛ ﻢ ﻓﻴ ﻪ ﺗﺎ ﺭ ﹰﺓ ﹸﺃ ﺧﺮﻯ ﹶﻓﻴ ﺮ ﺳ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻗﹶﺎﺻﻔﺎ
ﺠﺪﻭﹾﺍ ﹶﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴﻨﺎ ﹺﺑ ﻪ ﺗﺒﹺﻴﻌﺎ .(2)ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟـﻨﱯ ﻣ ﻦ ﺍﻟﺮﻳ ﹺﺢ ﹶﻓﻴ ﻐ ﹺﺮﹶﻗﻜﹸﻢ ﹺﺑﻤﺎ ﹶﻛ ﹶﻔ ﺮﺗ ﻢ ﹸﺛﻢ ﹶﻻ ﺗ ﹺ
ﺃﺎ ﻗﺎﻟﺖ) :ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﻣﺴﺘﺠﻤﻌﺎ ﺿﺎﺣﻜﺎ ﺣﱴ ﺃﺭﻯ ﻣﻨﻪ ﳍﻮﺍﺗﻪ ،ﺇﳕﺎ ﻛﺎﻥ ﻳﺘﺒـﺴﻢ،
ﻗﺎﻟﺖ :ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﻏﻴﻤﺎ ﺃﻭ ﺭﳛﺎ ﻋﺮﻑ ﺫﻟﻚ ﰲ ﻭﺟﻬﻪ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﺭﻯ ﺍﻟﻨﺎﺱ ﺇﺫﺍ
ﺭﺃﻭﺍ ﺍﻟﻐﻴﻢ ﻓﺮﺣﻮﺍ؛ ﺭﺟﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳌﻄﺮ ،ﻭﺃﺭﺍﻙ ﺇﺫﺍ ﺭﺃﻳﺘﻪ ﻋﺮﻓﺖ ﰲ ﻭﺟﻬﻚ ﺍﻟﻜﺮﺍﻫﻴﺔ .ﻗﺎﻟﺖ:
ﻓﻘﺎﻝ :ﻳﺎ ﻋﺎﺋﺸﺔ! ﻣﺎ ﻳﺆﻣﻨﲏ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻋﺬﺍﺏ ،ﻗﺪ ﻋﺬﺏ ﻗﻮﻡ ﺑﺎﻟﺮﻳﺢ ،ﻭﻗﺪ ﺭﺃﻯ ﻗﻮﻡ ﺍﻟﻌـﺬﺍﺏ
ﺽ ﻣ ﻤ ﻄ ﺮﻧﺎ.(3)( ﻓﻘﺎﻟﻮﺍ :ﻫﺬﹶﺍ ﻋﺎ ﹺﺭ
ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺰﻻﺯﻝ
ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺼﺮﺣﺔ ﺑﺄﻥ ﺍﻟﺰﻻﺯﻝ ﺗﻘﻊ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻘﻮﺑﺔ ﳍﺎ ﻋﻠﻰ ﺑﻌﺪﻫﺎ ﻋﻦ ﺭﺎ،
ﻭﺗﻨﻜﺒﻬﺎ ﻋﻦ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ ،ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ ):ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﻘـﺒﺾ
ﺍﻟﻌﻠﻢ ،ﻭﺗﻜﺜﺮ ﺍﻟﺰﻻﺯﻝ ،ﻭﻳﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ،ﻭﺗﻈﻬﺮ ﺍﻟﻔﱳ ،ﻭﻳﻜﺜﺮ ﺍﳍﺮﺝ -ﻭﻫﻮ ﺍﻟﻘﺘﻞ ،ﺍﻟﻘﺘﻞ -ﺣﱴ ﻳﻜﺜﺮ
ﻓﻴﻜﻢ ﺍﳌﺎﻝ ،ﻓﻴﻔﻴﺾ() ،(4ﻭﺑﲔ ﺍﻟﻨﱯ ﺃﻥ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺬﻩ ﺍﻷﻣﺔ ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺎﻗﺒﻬﺎ ﻋﻠﻰ ﺫﻧﻮـﺎ
ﻋﺠﻞ ﳍﺎ ﺍﻟﻌﻘﻮﺑﺔ ،ﻓﻌﻦ ﺃﰊ ﻣﻮﺳﻰ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﺃﻣﱵ ﻫﺬﻩ ﺃﻣﺔ ﻣﺮﺣﻮﻣﺔ ،ﻟﻴﺲ ﻋﻠﻴﻬﺎ
).(5
ﻋﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ،ﻋﺬﺍﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﱳ ﻭﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻘﺘﻞ(
ﻭﻗﺪ ﻛﺎﻧﺖ ﺃﻭﻝ ﻣﺎ ﻛﺎﻧﺖ ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻋﻬﺪ ﻋﻤﺮ ﻓﺄﻧﻜﺮﻫﺎ ،ﻭﻗﺎﻝ) :ﺃﺣﺪﺛﺘﻢ! ﻭﺍﷲ ﻟﺌﻦ ﻋﺎﺩﺕ
ﻷﺧﺮﺟﻦ ﻣﻦ ﺑﲔ ﺃﻇﻬﺮﻛﻢ( .ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺻﻔﻴﺔ ﻗﺎﻟﺖ :ﺯﻟﺰﻟـﺖ
ﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﻋﻬﺪ ﻋﻤﺮ ﺣﱴ ﺍﺻﻄﻜﺖ ﺍﻟﺴﺮﺭ ،ﻓﻘﺎﻡ ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ،ﰒ ﻗﺎﻝ):ﻣﺎ ﺃﺳﺮﻉ ﻣﺎ ﺃﺣﺪﺛﺘﻢ،
ﻭﺍﷲ ﻟﺌﻦ ﻋﺎﺩﺕ ﻷﺧﺮﺟﻦ ﻣﻦ ﺑﲔ ﺃﻇﻬﺮﻛﻢ( (6) .ﻓﺎﻧﻈﺮ ﺇﱃ ﻋﻈﻴﻢ ﻓﻘﻪ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻓﻠﻤﺎ ﺭﺃﻯ
ﺃﻧﻪ ﺣﺪﺙ ﰲ ﺍﻟﻜﻮﻥ ﺣﺪﺙ ﱂ ﻳﻌﻬﺪﻩ ،ﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﺃﺣﺪﺛﺖ ﺣﺪﺛﺎ ﺍﺳﺘﻮﺟﺒﺖ ﺃﻥ ﻳﻐـﲑ ﺍﷲ ﻋﻠﻴﻬـﺎ .
) ( 1ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ . 9
) ( 2ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ . 69
) ( 3ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ،978ﺝ 350،/1ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ،899ﺝ . 616/2
) ( 4ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ،ﺡ ،989ﺝ. 350 /1
) ( 5ﺍﳌﺴﻨﺪ ،418،410/4ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،105/4ﻭﺍﳌﺴﺘﺪﺭﻙ ،491/4ﻭﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ .261/13
) ( 6ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ .342/3
59
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻣﻮﺿﺤﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﺫﻟﻚ ):ﻓﺘﺤﺪﺙ ﻓﻴﻬﺎ – ﺃﻱ ﺍﻷﺭﺽ -ﺍﻟـﺰﻻﺯﻝ
ﺍﻟﻌﻈﺎﻡ ،ﻓﻴﺤﺪﺙ ﻣﻦ ﺫﻟﻚ ﻟﻌﺒﺎﺩﻩ :ﺍﳋﻮﻑ ،ﻭﺍﳋﺸﻴﺔ ،ﻭﺍﻹﻧﺎﺑﺔ ،ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﻣﻌﺎﺻﻴﻪ ،ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴـﻪ،
ﻭﺍﻟﻨﺪﻡ ،ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ -ﻭﻗﺪ ﺯﻟﺰﻟﺖ ﺍﻷﺭﺽ : -ﺇﻥ ﺭﺑﻜﻢ ﻳﺴﺘﻌﺘﺒﻜﻢ() .(1ﻭﻗﺎﻝ ﻛﻌﺐ) :ﺇﳕﺎ
ﺯﻟﺰﻟﺖ ﺍﻷﺭﺽ ﺇﺫﺍ ﻋﻤﻞ ﻓﻴﻬﺎ ﺑﺎﳌﻌﺎﺻﻲ؛ ﻓﺘﺮﻋﺪ ﻓﺮﻗﺎ ﻣﻦ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ .ﻭﻛﺘﺐ ﻋﻤـﺮ
)(2
ﷲ ﻋﺰ ﻭﺟﻞ ﺑﻪ ﺍﻟﻌﺒﺎ ﺩ(.
ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﱃ ﺍﻷﻣﺼﺎﺭ :ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻒ ﺷﻲﺀ ﻳﻌﺎﺗﺐ ﺍ ُ
ﺍﳋﺎﻣﺲ :ﺍﻟﺼﻴﺤﺔ
ﻭﻣﻦ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺬﻳﻦ ﻋﺬﺑﻮﺍ ﺑﺎﻟﺼﻴﺤﺔ ﻗﻮﻡ ﺻﺎﱀ ،ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻛﻔﺮﻫﻢ ﻭﻋﺘﻮﻫﻢ ،ﻭﻋ ﹾﻘﺮﻫﻢ ﺍﻟﻨﺎﻗﺔ ،ﻗـﺎﻝ
ﲔ
ﺖ ﻣـ ﻦ ﺍﹾﻟ ﻤ ﺮﺳـﻠ
ﺗﻌﺎﱃ :ﹶﻓ ﻌ ﹶﻘﺮﻭﹾﺍ ﺍﻟﻨﺎﹶﻗ ﹶﺔ ﻭ ﻋﺘ ﻮﹾﺍ ﻋ ﻦ ﹶﺃ ﻣ ﹺﺮ ﺭﺑ ﹺﻬ ﻢ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﻳﺎ ﺻﺎﻟﺢ ﺍﹾﺋﺘﻨﺎ ﹺﺑﻤﺎ ﺗ ﻌ ﺪﻧﺎ ﺇﹺﻥ ﻛﹸﻨ
ﲔ ،(3)ﻭﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﻣﺎ ﻳﻮﺿﺢ ﺫﻟﻚ ،ﻓﻌـﻦ ﺃﰊ ﺻﺒﺤﻮﹾﺍ ﻓﻲ ﺩﺍ ﹺﺭ ﻫ ﻢ ﺟﺎﺛ ﻤ ) (77ﹶﻓﹶﺄ ﺧ ﹶﺬﺗﻬﻢ ﺍﻟﺮ ﺟ ﹶﻔ ﹸﺔ ﹶﻓﹶﺄ
ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﳌﺎ ﻣﺮ ﺍﻟﻨﱯ ﺑﺎﳊﺠﺮ ﻗﺎﻝ ):ﻻ ﺗﺴﺄﻟﻮﺍ ﺍﻵﻳﺎﺕ؛ ﻓﻘﺪ
ﺳﺄﳍﺎ ﻗﻮﻡ ﺻﺎﱀ ﻓﻜﺎﻧﺖ -ﻳﻌﲏ ﺍﻟﻨﺎﻗﺔ -ﺗﺮﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺞ ﻭﺗﺼﺪﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺞ ،ﻓﻌﺘﻮﺍ ﻋﻦ ﺃﻣﺮ ﺭـﻢ
ﻓﻌﻘﺮﻭﻫﺎ ،ﻓﺄﺧﺬﻢ ﺍﻟﺼﻴﺤﺔ ﻓﺄﳘﺪ ﺍﷲ ﻣﻦ ﲢﺖ ﺍﻟﺴﻤﺎﺀ ﻣﻨﻬﻢ ﺇﻻ ﺭﺟﻼ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﰲ ﺣﺮﻡ ﺍﷲ ،ﻗﻴـﻞ
ﻣﻦ ﻫﻮ؟ ﻗﺎﻝ :ﺃﺑﻮ ﺭﻏﺎﻝ ،ﻓﻠﻤﺎ ﺧﺮﺝ ﻣﻦ ﺍﳊﺮﻡ ﺃﺻﺎﺑﻪ ﻣﺎ ﺃﺻﺎﺏ ﻗﻮﻣﻪ( ﻗﺎﻝ ﺍﳊـﺎﻛﻢ :ﻫـﺬﺍ ﺣـﺪﻳﺚ
ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ) (4ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ):ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻫـﻮ
ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ().(5
ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﻛﻴﻒ ﺣ ﹼﻞ ﺑﻘﻮﻡ ﲦﻮﺩ ﺍﻟﻌﺬﺍﺏ ،ﻓﻘﺎﻝ):ﻭﺃﺻﺒﺢ ﲦﻮﺩ ﻳﻮﻡ ﺍﳋﻤﻴﺲ -ﻭﻫﻮ ﺍﻟﻴﻮﻡ
ﺍﻷﻭﻝ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻨﻈﺮﺓ -ﻭﻭﺟﻮﻫﻬﻢ ﻣﺼﻔﺮﺓ ﻛﻤﺎ ﻭﻋﺪﻫﻢ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺃﺻﺒﺤﻮﺍ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ
-ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺄﺟﻴﻞ ﻭﻫﻮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ -ﻭﻭﺟﻮﻫﻬﻢ ﳏﻤﺮﺓ ،ﻭﺃﺻﺒﺤﻮﺍ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ -ﻣﻦ ﺃﻳﺎﻡ ﺍﳌﺘﺎﻉ
ﻭﻫﻮ ﻳﻮﻡ ﺍﻟﺴﺒﺖ -ﻭﻭﺟﻮﻫﻬﻢ ﻣﺴﻮﺩﺓ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ ﻣﻦ ﻳﻮﻡ ﺍﻷﺣﺪ ،ﻭﻗﺪ ﲢﻨﻄﻮﺍ ،ﻭﻗﻌﺪﻭﺍ ﻳﻨﺘﻈـﺮﻭﻥ
ﻧﻘﻤﺔ ﺍﷲ ﻭﻋﺬﺍﺑﻪ -ﻋﻴﺎﺫﺍ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ -ﻻ ﻳﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻢ ،ﻭﻻ ﻛﻴـﻒ ﻳـﺄﺗﻴﻬﻢ ﺍﻟﻌـﺬﺍﺏ؟
ﻭﺃﺷﺮﻗﺖ ﺍﻟﺸﻤﺲ؛ ﺟﺎﺀﻢ ﺻﻴﺤﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﺭﺟﻔﺔ ﺷﺪﻳﺪﺓ ﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻬﻢ ،ﻓﻔﺎﺿـﺖ ﺍﻷﺭﻭﺍﺡ،
) ( 1ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ . 221/1
) ( 2ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ . 30/1
) ( 3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ . 78،77
) ( 4ﺍﳌﺴﺘﺪﺭﻙ ، 371،351 /2ﻭ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ، 77 /14
)( 5ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ . 228/2
60
ﲔ .ﺃﻱ ﺻﺮﻋﻰ ﻻ ﺃﺭﻭﺍﺡ ﻓﻴﻬﻢ ،ﻭﱂ ﺻﺒﺤﻮﹾﺍ ﻓﻲ ﺩﺍ ﹺﺭ ﻫ ﻢ ﺟﺎﺛ ﻤ
ﻭﺯﻫﻘﺖ ﺍﻟﻨﻔﻮﺱ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﹶﻓﹶﺄ
ﻳﻔﻠﺖ ﻣﻨﻬﻢ ﺃﺣﺪ ﻻ ﺻﻐﲑ ﻭﻻ ﻛﺒﲑ ،ﻻ ﺫﻛﺮ ﻭﻻ ﺃﻧﺜﻰ ،ﻗﺎﻟﻮﺍ :ﺇﻻ ﺟﺎﺭﻳﺔ ﻛﺎﻧﺖ ﻣﻘﻌﺪﺓ ،ﻭﺍﲰﻬﺎ ﻛﻠﺒـﺔ
ﺍﺑﻨﺔ ﺍﻟﺴﻠﻖ -ﻭﻳﻘﺎﻝ ﳍﺎ ﺍﻟﺬﺭﻳﻌﺔ ،ﻭﻛﺎﻧﺖ ﻛﺎﻓﺮﺓ ﺷﺪﻳﺪﺓ ﺍﻟﻌﺪﺍﻭﺓ ﻟﺼﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻓﻠﻤﺎ ﺭﺃﺕ ﻣـﺎ
ﺭﺃﺕ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺃﻃﻠﻘﺖ ﺭﺟﻼﻫﺎ ،ﻓﻘﺎﻣﺖ ﺗﺴﻌﻰ ﻛﺄﺳﺮﻉ ﺷﻲﺀ ،ﻓﺄﺗﺖ ﺣﻴﺎ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﻓﺄﺧﱪﻢ ﲟﺎ
)(1
ﺭﺃﺕ ﻭﻣﺎ ﺣﻞ ﺑﻘﻮﻣﻬﺎ ،ﰒ ﺍﺳﺘﺴﻘﺘﻬﻢ ﻣﻦ ﺍﳌﺎﺀ ﻓﻠﻤﺎ ﺷﺮﺑﺖ ﻣﺎﺗﺖ(.
ﻭﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﺃﹸ ﺧ ﹶﺬ ﺃﻫﻠﻬﺎ ﺑﺎﻟﺼﻴﺤﺔ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻮﺍﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﹶﻗ ﻮ ﻣ ﻪ ﻣـﻦ
ﺤ ﹰﺔ ﻭﺍ ﺣ ﺪ ﹰﺓ ﹶﻓﹺﺈﺫﹶﺍ ﻫ ﻢ ﺧﺎ ﻣﺪﻭ ﹶﻥ،(2)
ﺻﻴ
ﺖ ﹺﺇﻻﱠ ﲔ ) (28ﺇﹺﻥ ﻛﹶﺎﻧ ﺴﻤﺎﺀ ﻭﻣﺎ ﹸﻛﻨﺎ ﻣ ﹺﱰﻟ
ﺑ ﻌ ﺪ ﻩ ﻣ ﻦ ﺟﻨ ﺪ ﻣ ﻦ ﺍﻟ
ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ) :ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻬﻢ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺄﺧﺬ ﺑﻌﻀﺎﺩﰐ ﺑـﺎﺏ ﺑﻠـﺪﻫﻢ ،ﰒ
)(3
ﺻﺎﺡ ﻢ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ؛ ﻓﺈﺫﺍ ﻫﻢ ﺧﺎﻣﺪﻭﻥ ﻋﻦ ﺁﺧﺮﻫﻢ ،ﱂ ﺗﺒﻖ ﻢ ﺭﻭﺡ ﺗﺘﺮﺩﺩ ﰲ ﺟﺴﺪ(.
ﺍﻟﺴﺎﺩﺱ :ﻭﻗﻮﻉ ﺍﻟﺒﺄﺱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ
ﺑﲔ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﳑﺎ ﺗﻮﻋﺪ ﺑﻪ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﺴﻠﻂ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﺃﻥ ﻳﻠﺒﺴﻬﻢ ﺷـﻴﻌﺎ ﻳﻘﺘـﻞ
ﺖ
ﺚ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍﺑﺎ ﻣﻦ ﻓﹶـ ﻮﻗ ﹸﻜ ﻢ ﹶﺃ ﻭ ﻣـﻦ ﺗﺤـ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ:ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ﺩﺭ ﻋﻠﹶﻰ ﺃﹶﻥ ﻳﺒ ﻌ ﹶ
ﺾ ،(4)ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﺟﻌﻞ ﺑﺄﺱ ﺍﻟﻴﻬﻮﺩ ﺱ ﺑ ﻌ ﹴ ﻀﻜﹸﻢ ﺑ ﹾﺄ ﺴﻜﹸ ﻢ ﺷﻴﻌﹰﺎ ﻭﻳﺬﻳ ﻖ ﺑ ﻌ
ﹶﺃ ﺭﺟﻠﻜﹸ ﻢ ﹶﺃ ﻭ ﻳ ﹾﻠﹺﺒ
ﺴﺒﻬ ﻢ ﺟﻤﻴﻌﺎ ﻭﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﺷﺘﻰ.(5) ﺤ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ :ﺑ ﹾﺄ ﺳ ﻬ ﻢ ﺑﻴﻨ ﻬ ﻢ ﺷﺪﻳ ﺪ ﺗ
ﻭﻣﻦ ﺭﲪﺔ ﺍﻟﺮﺳﻮﻝ ﺑﺄﻣﺘﻪ ﺃﻥ ﺳﺄﻝ ﺭﺑﻪ ﺃﻥ ﻻ ﳚﻌﻞ ﺑﺄﺱ ﺃﻣﺘﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ؛ ﻓ ﻤﻨﹺـ ﻊ ﺇﻳﺎﻫـﺎ ﳊﻜﻤـﺔ
ﻋﻈﻴﻤﺔ ﻻ ﻧﻌﻠﻤﻬﺎ ،ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﻗﻀﺎﺋﻪ ﻭﺃﻣﺮﻩ ،ﻓﻘﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ
ﺭﺳﻮﻝ ﺍﷲ ﺃﻗﺒﻞ ﺫﺍﺕ ﻳﻮﻡ ﻣﻦ ﺍﻟﻌﺎﻟﻴﺔ ،ﺣﱴ ﺇﺫﺍ ﻣﺮ ﲟﺴﺠﺪ ﺑﲏ ﻣﻌﺎﻭﻳﺔ ﺩﺧﻞ ﻓﺮﻛﻊ ﻓﻴـﻪ ﺭﻛﻌـﺘﲔ،
ﻭﺻﻠﻴﻨﺎ ﻣﻌﻪ ،ﻭﺩﻋﺎ ﺭﺑﻪ ﻃﻮﻳﻼ ،ﰒ ﺍﻧﺼﺮﻑ ﺇﻟﻴﻨﺎ ،ﻓﻘﺎﻝ ): ﺳﺄﻟﺖ ﺭﰊ ﺛﻼﺛﺎ ،ﻓﺄﻋﻄﺎﱐ ﺛﻨﺘﲔ ،ﻭﻣﻨﻌﲏ
ﻭﺍﺣﺪﺓ :ﺳﺄﻟﺖ ﺭﰊ ﺃﻥ ﻻ ﻳﻬﻠﻚ ﺃﻣﱵ ﺑﺎﻟﺴﻨﺔ ﻓﺄﻋﻄﺎﻧﻴﻬﺎ ،ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﻻ ﻳﻬﻠﻚ ﺃﻣﱵ ﺑﺎﻟﻐﺮﻕ ﻓﺄﻋﻄﺎﻧﻴﻬـﺎ،
ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﻻ ﳚﻌﻞ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﻓﻤﻨﻌﻨﻴﻬﺎ().(6
) ( 1ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . 230/2
) ( 2ﺳﻮﺭﺓ ﻳﺲ ﺍﻵﻳﺘﺎﻥ . 29،28
) (3ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ . 570/3
) (4ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ . 65
) (5ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﺍﻵﻳﺔ . 14
) (6ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ. 2216/2890،4
61
ﺚ ﻋﻠﹶـﻴ ﹸﻜ ﻢ
ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﻃﺮﻳﻘﻪ ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﰲ ﻗﻮﻟﻪ:ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ﺩﺭ ﻋﻠﹶﻰ ﺃﹶﻥ ﻳﺒ ﻌ ﹶ
ﻋﺬﹶﺍﺑﺎ ﻣﻦ ﹶﻓ ﻮﻗ ﹸﻜ ﻢ ﺍﻵﻳﺔ .ﻗﺎﻝ) :ﻓﻬﻦ ﺃﺭﺑﻊ ،ﻭﻛﻠﻬﻦ ﻋﺬﺍﺏ ،ﻓﺠﺎﺀ ﻣﻨﻬﻦ ﺍﺛﻨﺘﺎﻥ ﺑﻌﺪ ﻭﻓـﺎﺓ ﺭﺳـﻮﻝ ﺍﷲ
ﲞﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻓﹸﺄﹾﻟﹺﺒﺴﻮﺍ ﺷﻴﻌﺎ ،ﻭﺃﺫﻳﻖ ﺑﻌﻀﻬﻢ ﺑﺄﺱ ﺑﻌﺾ ،ﻭﺑﻘﻴﺖ ﺍﺛﻨﺘﺎﻥ ﻓﻬﻤﺎ ﻻ ﺑﺪ ﻭﺍﻗﻌﺘﺎﻥ ﻳﻌﲏ
ﺍﳋﺴﻒ ،ﻭﺍﳌﺴﺦ( ﻭﻧﻘﻞ ﻣﺜﻞ ﺫﻟﻚ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ . (1)
ﻭﳌﺎ ﻭﻗﻒ ﻋﻤﺮ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻏﻨﻤﻪ ﺍﳌﺴﻠﻤﻮﻥ
ﻣﻦ ﺍﻟﻔﺮﺱ ،ﻓﻠﻤﺎ ﺭﺃﻭﻩ ﻛﺸﻄﻮﺍ ﺍﻷﻧﻄﺎﻉ ﻋﻦ ﺍﻷﻣﻮﺍﻝ ،ﻓﺮﺃﻯ ﻋﻤﺮ ﻣﻨﻈﺮﺍ ﱂ ﻳﺮ ﻣﺜﻠﻪ ،ﺭﺃﻯ ﺍﻟـﺬﻫﺐ
ﻓﻴﻪ ﻭﺍﻟﻴﺎﻗﻮﺕ ﻭﺍﻟﺰﺑﺮﺟﺪ ﻭﺍﻟﻠﺆﻟﺆ ﻳﺘﻸﻷ ،ﻓﺒﻜﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺣﺪﳘﺎ :ﻭﺍﷲ ﻣﺎ ﻫـﻮ ﺑﻴـﻮﻡ
ﺑﻜﺎﺀ ،ﻭﻟﻜﻨﻪ ﻳﻮﻡ ﺷﻜﺮ ﻭﺳﺮﻭﺭ .ﻓﻘﺎﻝ :ﺇﱐ ﻭﺍﷲ ﻣﺎ ﺫﻫﺒﺖ ﺣﻴﺚ ﺫﻫﺒﺖ ،ﻭﻟﻜﻨﻪ ﻭﺍﷲ ﻣﺎ ﻛﺜﺮ ﻫـﺬﺍ ﰲ
ﻗﻮﻡ ﻗﻂ ﺇﻻ ﻭﻗﻊ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ .ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ ،ﻭﺭﻓﻊ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻗﺎﻝ):ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ
ﺴﺘ ﺪ ﹺﺭ ﺟﻬﻢ ﻣ ﻦ ﺣﻴﺚﹸ ﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ .(2) ﻭﻳﻘﻮﻝ ﺍﻟـﺸﻴﺦ ﺃﻥ ﺃﻛﻮﻥ ﻣﺴﺘﺪﺭﺟﺎ( ﻓﺈﱐ ﺃﲰﻌﻚ ﺗﻘﻮﻝ :ﺳﻨ
ﳏﻤﺪ ﺍﻟﻌﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ ):ﺇﻥ ﺍﷲ ﱂ ﳚﻌﻞ ﻋﻘﻮﺑﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﻣﻌﺎﺻﻴﻬﺎ ﻭﺫﺑﻮﺎ ﻛﻌﻘﻮﺑﺔ ﺍﻷﻣﻢ ﺍﻟـﺴﺎﺑﻘﺔ ،
ﱂ ﳚﻌﻠﻬﺎ ﺑﺎﳍﻼﻙ ﺍﻟﻌﺎﻡ ﺍﳌﺪﻣﺮ ﻟﻸﻣﺔ ﻛﻤﺎ ﺣﺼﻞ ﻟﻌﺎﺩ ﺣﲔ ﺃﻫﻠﻜﻮﺍ ﺑﺎﻟﺮﻳﺢ ﺍﻟﻌﺎﺗﻴﺔ ﺳﺨﺮﻫﺎ ﻋﻠﻴﻬﻢ ﺳـﺒﻊ
ﻟﻴﺎﻝ ﻭﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ ﺣﺴﻮﻣﺎ ،ﻓﺘﺮﻯ ﺍﻟﻘﻮﻡ ﻓﻴﻬﺎ ﺻﺮﻋﻰ ،ﻛﺄﻢ ﺃﻋﺠﺎﺯ ﳔﻞ ﺧﺎﻭﻳﺔ ،ﻓﻬﻞ ﺗﺮﻯ ﳍﻢ ﻣﻦ ﺑﺎﻗﻴﻪ .
ﱂ ﳚﻌﻠﻬﺎ ﻛﻌﻘﻮﺑﺔ ﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻢ ﺍﻟﺼﻴﺤﺔ ﻭﺍﻟﺮﺟﻔﺔ؛ ﻓﺄﺻﺒﺤﻮﺍ ﰲ ﺩﻳﺎﺭﻫﻢ ﺟـﺎﲦﲔ .ﻭﱂ ﺗﻜـﻦ
ﻛﻌﻘﻮﺑﺔ ﻗﻮﻡ ﻟﻮﻁ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺣﺎﺻﺒﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ؛ ﻓﺠﻌﻞ ﺍﷲ ﺩﻳﺎﺭﻫﻢ ﻋﺎﻟﻴﻬﺎ ﺳﺎﻓﻠﻬﺎ .ﺇﻥ ﺍﷲ
ﲝﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﳍﺬﻩ ﺍﻷﻣﺔ ﺟﻌﻞ ﻋﻘﻮﺑﺘﻬﻢ ﻋﻠﻰ ﺫﻧﻮﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ ﺃﻥ ﻳﺴﻠﻂ ﺑﻌﻀﻬﻢ ﻋﻠـﻰ ﺑﻌـﺾ؛
)(3
ﻓﻴﻬﻠﻚ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻭﻳﺴﱯ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ(.
ﺍﻟﺴﺎﺑﻊ :ﺍﻟﻄﺎﻋﻮﻥ
ﺫﻛﺮ ﺍﻟﻨﱯ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ ﺍﷲ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻘﻮﺑﺔ ﳍـﺎ ﻋﻠـﻰ
ﲤﺮﺩﻫﺎ ﻭﻋﺼﻴﺎﺎ ،ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻧﻪ ﲰﻌﻪ ﻳـﺴﺄﻝ
ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻣﺎﺫﺍ ﲰﻌﺖ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻄﺎﻋﻮﻥ؟ ﻓﻘﺎﻝ ﺃﺳﺎﻣﺔ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :ﺍﻟﻄﺎﻋﻮﻥ
) (1ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ،226/ 7ﻭﺍﻧﻈﺮ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .283/3ﻭﺍﳌﺴﻨﺪ .134/5
) (2ﺍﻷﻡ . 157/4ﻭﺍﻵﻳﺔ 182ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ .
) ( 3ﺃﺛﺮ ﺍﳌﻌﺎﺻﻲ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ .11،
62
ﺭﺟﺲ ﺃﺭﺳﻞ ﻋﻠﻰ ﻃﺎﺋﻔﺔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﺃﻭ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ،ﻓﺈﺫﺍ ﲰﻌﺘﻢ ﺑﻪ ﺑﺄﺭﺽ ﻓﻼ ﺗﻘـﺪﻣﻮﺍ
)(1
ﻋﻠﻴﻪ ،ﻭﺇﺫﺍ ﻭﻗﻊ ﺑﺄﺭﺽ ،ﻭﺃﻧﺘﻢ ﺎ ،ﻓﻼ ﲣﺮﺟﻮﺍ ﻓﺮﺍﺭﺍ ﻣﻨﻪ(.
ﻑ ﺣ ﹶﺬ ﺭ
ﻭﻧﻘﻞ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﺃﹶﻟ ﻢ ﺗ ﺮ ﹺﺇﻟﹶﻰ ﺍﱠﻟﺬﻳ ﻦ ﺧ ﺮﺟﻮﹾﺍ ﻣﻦ ﺩﻳﺎ ﹺﺭ ﻫ ﻢ ﻭ ﻫ ﻢ ﹸﺃﻟﹸﻮ
)(3
ﺕ ﻗﺎﻝ :ﻓﺮﻭﺍ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﻢ ﺍﻟﱠﻠ ﻪ ﻣﻮﺗﻮﹾﺍ ﹸﺛﻢ ﹶﺃ ﺣﻴﺎ ﻫ ﻢ (2)ﻟﻴﻜﻤﻠﻮﺍ ﺑﻘﻴﺔ ﺃﻳﺎﻣﻬﻢ ﺍﹾﻟ ﻤ ﻮ
ﺴﻤﺎﺀ ﹺﺑﻤـﺎ ﻛﹶـﺎﻧﻮﹾﺍﻭﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻨﺪ ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﺄﹶﻧ ﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﺍﱠﻟﺬﻳ ﻦ ﹶﻇﹶﻠﻤﻮﹾﺍ ﹺﺭﺟﺰﹰﺍ ﻣ ﻦ ﺍﻟ
ﺴﻘﹸﻮ ﹶﻥ (4)ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺟﺰ ﺍﻟﻄﺎﻋﻮﻥ ،ﻭﻋﺰﺯ ﻗﻮﻟﻪ ﲟﺎ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﰲ ﺍﻟﻄﺎﻋﻮﻥ ﺃﻧﻪ ﻗﺎﻝ :ﺇﻧـﻪ ﻳ ﹾﻔ
)(5
ﺭﺟﺰ ﻋﺬﺏ ﺑﻪ ﺑﻌﺾ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻗﺒﻠﻜﻢ(.
ﻚ ﹺﺑﻤـﺎ ﻋﻬﹺـ ﺪﻉ ﹶﻟﻨﺎ ﺭﺑ
ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻋﻨﺪ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟﻤﺎ ﻭﹶﻗ ﻊ ﻋﹶﻠﻴ ﹺﻬﻢ ﺍﻟﺮ ﺟ ﺰ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳﺎ ﻣﻮﺳﻰ ﺍ ﺩ
ﻚ ﺑﻨﹺﻲ ﹺﺇ ﺳﺮﺁﺋﻴ ﹶﻞ ) : (6)ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳـﻞ ﻚ ﻭﹶﻟﻨ ﺮ ﺳﹶﻠ ﻦ ﻣ ﻌ ﺖ ﻋﻨﺎ ﺍﻟ ﺮ ﺟ ﺰ ﹶﻟﻨ ﺆ ﻣﻨ ﻦ ﹶﻟ
ﺸ ﹾﻔ
ﻋﻨ ﺪ ﻙ ﹶﻟﺌﻦ ﹶﻛ
ﰲ ﺫﻟﻚ ﺍﻟﺮﺟﺰ ﺍﻟﺬﻱ ﺃﺧﱪ ﺍﷲ ﺃﻧﻪ ﻭﻗﻊ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ،ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﻛﺎﻥ ﺫﻟﻚ ﻃﺎﻋﻮﻧﺎ .ﻭﳑﻦ ﻗﺎﻝ
)(7
ﺑﺬﻟﻚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﺭﲪﻪ ﺍﷲ.
ﻭﻗﺎﻝ ﳎﺎﻫﺪ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﺍﺑﻦ ﺯﻳﺪ :ﺍﻟﺮﺟﺰ ﺍﻟﻌﺬﺍﺏ ،ﻭﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻌﺮﺽ ﺍﺑﻦ ﺟﺮﻳﺮ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻗﺎﻝ :ﻭﺃﻭﱃ
ﺍﻟﻘﻮﻟﲔ ﺑﺎﻟﺼﻮﺍﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺃﺧﱪ ﻋﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﺃﻢ ﳌﺎ ﻭﻗـﻊ
ﻋﻠﻴﻬﻢ ﺍﻟﺮﺟﺰ -ﻭﻫﻮ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺴﺨﻂ ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ -ﻓﺰﻋﻮﺍ ﺇﱃ ﻣﻮﺳﻰ ﲟﺴﺄﻟﺘﻪ ﺭﺑﻪ ﻛﺸﻒ ﺫﻟـﻚ
ﻋﻨﻬﻢ ،ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺮﺟﺰ ﻛﺎﻥ ﺍﻟﻄﻮﻓﺎﻥ ﻭﺍﳉﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ ﻭﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺪﻡ؛ ﻷﻥ ﻛﻞ ﺫﻟـﻚ
ﻛﺎﻥ ﻋﺬﺍﺑﺎ ﻋﻠﻴﻬﻢ ،ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺮﺟﺰ ﻛﺎﻥ ﻃﺎﻋﻮﻧﺎ ،ﻭﱂ ﳜﱪﻧﺎ ﺍﷲ ﺃﻱ ﺫﻟﻚ ﻛﺎﻥ ،ﻭﻻ ﺻﺢ
)(8
ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺑﺄﻱ ﺫﻟﻚ ﻛﺎﻥ ﺧﱪ ،ﻓﻨﺴﻠﻢ ﻟﻪ(.
ﻭﻟﺌﻦ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺮﺽ ﻋﺬﺍﺑﺎ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ؛ ﻓﻬﻮ ﺭﲪﺔ ﳌﻦ ﺃﺻﻴﺐ ﺑﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﻤﻦ ﻣﺎﺕ ﻓﻴﻪ
ﻓﻬﻮ ﺷﻬﻴﺪ؛ ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻣﺎ
ﺗﻌﺪﻭﻥ ﺍﻟﺸﻬﻴﺪ ﻓﻴﻜﻢ؟ ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻣﻦ ﻗﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﺷﻬﻴﺪ .ﻗﺎﻝ :ﺇﻥ ﺷﻬﺪﺍﺀ ﺃﻣﱵ ﺇﺫﺍ
) ( 1ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ ،1281/3 ،3286ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ . 1738/4 ،2218
) ( 2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .243
) ( 3ﻧﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﱐ .97/1
) ( 4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 59
) ( 5ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ .305/1
) ( 6ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . 134
) ( 7ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . 41-40/9
) ( 8ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ .41/9
63
ﻟﻘﻠﻴﻞ .ﻗﺎﻟﻮﺍ :ﻓﻤﻦ ﻫﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ :ﻣﻦ ﻗﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﺷﻬﻴﺪ ،ﻭﻣﻦ ﻣﺎﺕ ﰲ ﺳـﺒﻴﻞ ﺍﷲ
)(1
ﻓﻬﻮ ﺷﻬﻴﺪ ،ﻭﻣﻦ ﻣﺎﺕ ﰲ ﺍﻟﻄﺎﻋﻮﻥ ﻓﻬﻮ ﺷﻬﻴﺪ ،ﻭﻣﻦ ﻣﺎﺕ ﰲ ﺍﻟﺒﻄﻦ ﻓﻬﻮ ﺷﻬﻴﺪ(.
ﻭﻗﺪ ﻋﺼﻢ ﺍﷲ ﻣﻨﻪ ﻣﺪﻳﻨﺔ ﺭﺳﻮﻟﻪ ﻓﻼ ﻳﺪﺧﻠﻬﺎ ،ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ) :ﻋﻠـﻰ
)(2
ﺃﻧﻘﺎﺏ ﺍﳌﺪﻳﻨﺔ ﻣﻼﺋﻜﺔ ﻻ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻄﺎﻋﻮﻥ ﻭﻻ ﺍﻟﺪﺟﺎﻝ(.
ﺍﻟﺜﺎﻣﻦ :ﻋﺬﺍﺏ ﺍﻟﻘﱪ
ﻭﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ،ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻗﺪ ﻳﻌـﻢ ﺍﻷﻣـﺔ ﻛﻠـﻬﺎ ،ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ
ﺸﻴﺎ ﻭﻳ ﻮ ﻡ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋﺔﹸ
ﺏ ) (45ﺍﻟﻨﺎ ﺭ ﻳ ﻌ ﺮﺿﻮ ﹶﻥ ﻋﹶﻠﻴﻬﺎ ﹸﻏ ﺪﻭﺍ ﻭ ﻋ
ﻕ ﺑﹺﺂ ﹺﻝ ﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺳﻮ ُﺀ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺗﻌﺎﱃ :ﻭﺣﺎ
ﺏ ،(3)ﻭﻗﺪ ﻳﺘﻨﺎﻭﻝ ﺃﺻﻨﺎﻓﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻗﻌﻮﺍ ﰲ ﻣﻌﺼﻴﺔ ﻭﺍﺣﺪﺓ ،ﻓﺘﻤﺎﺛﻠﺖ ﹶﺃ ﺩ ﺧﻠﹸﻮﺍ ﺁ ﹶﻝ ﻓ ﺮ ﻋ ﻮ ﹶﻥ ﹶﺃ ﺷ ﺪ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻋﻘﻮﺑﺘﻬﻢ ﰲ ﺣﻴﺎﻢ ﺍﻟﱪﺯﺧﻴﺔ ،ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﻗـﺎﻝ:
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ -ﻳﻌﲏ ﳑﺎ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ ﻷﺻﺤﺎﺑﻪ ): -ﻫﻞ ﺭﺃﻯ ﺃﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﺭﺅﻳﺎ؟ ﻗـﺎﻝ:
ﻓﻴﻘﺺ ﻋﻠﻴﻪ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﺺ ،ﻭﺇﻧﻪ ﻗﺎﻝ ﺫﺍﺕ ﻏﺪﺍﺓ :ﺇﻧﻪ ﺃﺗﺎﱐ ﺍﻟﻠﻴﻠﺔ ﺁﺗﻴﺎﻥ ،ﻭﺇﻤﺎ ﺍﺑﺘﻌﺜﺎﱐ ،ﻭﺇﻤـﺎ
ﻗﺎﻻ ﱄ :ﺍﻧﻄﻠﻖ ،ﻭﺇﱐ ﺍﻧﻄﻠﻘﺖ ﻣﻌﻬﻤﺎ ،ﻭﺇﻧﺎ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﺭﺟﻞ ﻣﻀﻄﺠﻊ ،ﻭﺇﺫﺍ ﺁﺧﺮ ﻗﺎﺋﻢ ﻋﻠﻴﻪ ﺑـﺼﺨﺮﺓ،
ﻭﺇﺫﺍ ﻫﻮ ﻳﻬﻮﻱ ﺑﺎﻟﺼﺨﺮﺓ ﻟﺮﺃﺳﻪ ،ﻓﻴﺜﻠﻎ ﺭﺃﺳﻪ ،ﻓﻴﺘﺪﻫﺪﻩ ﺍﳊﺠﺮ ﻫﺎ ﻫﻨﺎ ﻓﻴﺘﺒﻊ ﺍﳊﺠﺮ ﻓﻴﺄﺧﺬﻩ ﻓﻼ ﻳﺮﺟﻊ ﺇﻟﻴﻪ
ﺣﱴ ﻳﺼﺢ ﺭﺃﺳﻪ ﻛﻤﺎ ﻛﺎﻥ ،ﰒ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﻓﻴﻔﻌﻞ ﺑﻪ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﺑﻪ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ،ﻗﺎﻝ :ﻗﻠﺖ ﳍﻤﺎ ﺳﺒﺤﺎﻥ
ﺍﷲ! ﻣﺎ ﻫﺬﺍﻥ؟ ﻗﺎﻝ :ﻗﺎﻻ ﱄ :ﺍﻧﻄﻠﻖ ﺍﻧﻄﻠﻖ (4) ...ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ ،ﻭﺫﻛﺮ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻮﺍﻋﺎ ﻣـﻦ
ﺍﳌﻌﺎﺻﻲ ﻭﻋﻘﻮﺑﺎﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﱪﺯﺧﻴﺔ ،ﻓﻤﻦ ﺫﻟﻚ :ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺮﻓﻀﻪ ،ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ،ﻭﺃﻛـﻞ
ﺍﻟﺮﺑﺎ ،ﻭﺍﻟﻜﺬﺏ ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﺍﻵﻓﺎﻕ ،ﻭﺍﻟﺰﱏ .ﻭﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﻣﻦ
ﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﻳﻌﺬﺏ ﺃﺻﺤﺎﺎ ﰲ ﻗﺒﻮﺭﻫﻢ ﺍﻟﻨﻤﻴﻤﺔ ،ﻭﻋﺪﻡ ﺍﻟﺘﱰﻩ ﻣﻦ ﺍﻟﺒﻮﻝ ،ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ
ﺍﻟﱵ ﺗﺬﻛﺮ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ،ﻭﻗﺪ ﺫﻛﺮﺕ ﻓﻴﻤﺎ ﻣﻀﻰ ﺷﻴﺌﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﺻﻲ ،ﻓﻼ ﻣﻮﺟﺐ ﻟﻠﺘﻜﺮﺍﺭ.
ﻭﺳﺌﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﺃﺳﺒﺎﺏ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻓﻘﺎﻝ):ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ :ﻭﻫـﻲ ﻗـﻮﻝ
ﺍﻟﺴﺎﺋﻞ ﻣﺎ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﻌﺬﺏ ﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ؟ ﺟﻮﺍﺎ ﻣﻦ ﻭﺟﻬﲔ :ﳎﻤﻞ ،ﻭﻣﻔﺼﻞ ،ﺃﻣﺎ ﺍﻤـﻞ
ﻓﺈﻢ ﻳﻌﺬﺑﻮﻥ ﻋﻠﻰ ﺟﻬﻠﻬﻢ ﺑﺎﷲ ،ﻭﺇﺿﺎﻋﺘﻬﻢ ﻷﻣﺮﻩ ،ﻭﺍﺭﺗﻜﺎﻢ ﳌﻌﺎﺻﻴﻪ ،ﻓﻼ ﻳﻌﺬﺏ ﺍﷲ ﺭﻭﺣـﺎ ﻋﺮﻓﺘـﻪ
) ( 1ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ ،1521/3 ،1915ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ.2165/5 ،5400
) ( 2ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ ،1005/2 ،1379ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ .2165/5 ،5399
) ( 3ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺘﺎﻥ .46-45
) ( 4ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺡ. 2585/6 ،6640
64
ﻭﺃﺣﺒﺘﻪ ﻭﺍﻣﺘﺜﻠﺖ ﺃﻣﺮﻩ ،ﻭﺍﺟﺘﻨﺒﺖ ﻴﻪ ،ﻭﻻ ﺑ ﺪﻧﺎ ﻛﺎﻧﺖ ﻓﻴﻪ ﺃﺑﺪﺍ؛ ﻓﺈﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﺃﺛـﺮ
ﻏﻀﺐ ﺍﷲ ﻭﺳﺨﻄﻪ ﻋﻠﻰ ﻋﺒﺪﻩ ،ﻓﻤﻦ ﺃﻏﻀﺐ ﺍﷲ ﻭﺃﺳﺨﻄﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ،ﰒ ﱂ ﻳﺘﺐ ،ﻭﻣـﺎﺕ ﻋﻠـﻰ
ﺫﻟﻚ؛ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﱪﺯﺥ ﺑﻘﺪﺭ ﻏﻀﺐ ﺍﷲ ﻭﺳﺨﻄﻪ ﻋﻠﻴﻪ ،ﻓﻤﺴﺘﻘﻞ ﻭﻣـﺴﺘﻜﺜﺮ ،ﻭﻣـﺼﺪﻕ
ﻭﻣﻜﺬﺏ .ﰒ ﺫﻛﺮ ﺍﳉﻮﺍﺏ ﺍﳌﻔﺼﻞ ،ﻭﻓﺼﻞ ﻓﻴﻪ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻧﻮﺏ ،ﰒ ﻗﺎﻝ :ﻓﻜﻞ ﻫﺆﻻﺀ ﻭﺃﻣﺜﺎﳍﻢ ﻳﻌﺬﺑﻮﻥ ﰲ
ﻗﺒﻮﺭﻫﻢ ﺬﻩ ﺍﳉﺮﺍﺋﻢ ﲝﺴﺐ ﻛﺜﺮﺎ ﻭﻗﻠﺘﻬﺎ ،ﻭﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ،ﻭﳌﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻛﺬﻟﻚ ﻛﺎﻥ ﺃﻛﺜﺮ
ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ ﻣﻌﺬﺑﲔ ،ﻭﺍﻟﻔﺎﺋﺰ ﻣﻨﻬﻢ ﻗﻠﻴﻞ ،ﻓﻈﻮﺍﻫﺮ ﺍﻟﻘﺒﻮﺭ ﺗﺮﺍﺏ ،ﻭﺑﻮﺍﻃﻨﻬﺎ ﺣـﺴﺮﺍﺕ ﻭﻋـﺬﺍﺏ،
ﻇﻮﺍﻫﺮﻫﺎ ﺑﺎﻟﺘﺮﺍﺏ ﻭﺍﳊﺠﺎﺭﺓ ﺍﳌﻨﻘﻮﺷﺔ ﻣﺒﻨﻴﺎﺕ ،ﻭﰲ ﺑﺎﻃﻨﻬﺎ ﺍﻟﺪﻭﺍﻫﻲ ﻭﺍﻟﺒﻠﻴﺎﺕ ،ﺗﻐﻠﻲ ﺑﺎﳊﺴﺮﺍﺕ ﻛﻤـﺎ
)(1
ﺗﻐﻠﻲ ﺍﻟﻘﺪﻭﺭ(
ﺍﻟﺘﺎﺳﻊ :ﺍﳌﺴﺦ
ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ :ﺍﳌﺴﺦ ،ﻭﻫﻮ :ﲢﻮﻳﻞ ﺻﻮﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻗﺒﺢ ﻣﻨﻬﺎ (2).ﺃﻭ ﻫﻮ ﻛﻤﺎ ﻗـﺎﻝ
ﳋ ﹾﻠ ﹺﻖ ﻭﺍﳋﹸﻠﹸ ﹺﻖ ،ﻭﲢﻮﻳﻠﻬﻤﺎ ﻣﻦ ﺻﻮﺭﺓ ﺇﱃ ﺻﻮﺭﺓ .ﻗﺎﻝ ﺑﻌـﺾ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻣﻔﺮﺩﺍﺗﻪ) :ﺗﺸﻮﻳﻪ ﺍ ﹶ
ﳋﻠﹾﻖ ،ﻭﻣﺴﺦ ﻗﺪ ﳛـﺼﻞ ﰲ ﻛـﻞ ﺍﳊﻜﻤﺎﺀ :ﺍﳌﺴﺦ ﺿﺮﺑﺎﻥ :ﻣﺴﺦ ﺧﺎﺹ ﳛﺼﻞ ﰲ ﺍﻟﻌﻴﻨﺔ ﻭﻫﻮ ﻣﺴﺦ ﺍ ﹶ
ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻭﻫﻮ ﻣﺴﺦ ﺍﳋﹸﻠﻖ؛ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺼﲑ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺨﻠﻘﺎ ﲞﻠﻖ ﺫﻣﻴﻢ ﻣـﻦ ﺃﺧـﻼﻕ ﺑﻌـﺾ
ﺍﳊﻴﻮﺍﻧﺎﺕ ،ﳓﻮ ﺃﻥ ﻳﺼﲑ ﰲ ﺷﺪﺓ ﺍﳊﺮﺹ ﻛﺎﻟﻜﻠﺐ ،ﻭﰲ ﺍﻟﺸﺮﻩ ﻛﺎﳋﱰﻳﺮ().(3
ﻭﻟﻘﺪ ﻋﺬﺏ ﺍﷲ ﺑﻪ ﺑﻌﺾ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﻓﻤﺴﺦ ﺑﻌﻀﻬﻢ ﻗﺮﺩﺓ ﻭﺧﻨﺎﺯﻳﺮ؛ ﺑﺴﺒﺐ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ﻭﺍﻻﺣﺘﻴﺎﻝ
ﲔ.(4) ﺖ ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ ﹶﻟ ﻬ ﻢ ﻛﹸﻮﻧﻮﹾﺍ ﻗ ﺮ ﺩ ﹰﺓ ﺧﺎﺳـﺌ ﺴﺒ ﻋﻠﻴﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﹶﻟ ﹶﻘ ﺪ ﻋﻠ ﻤﺘﻢ ﺍﱠﻟﺬﻳ ﻦ ﺍ ﻋﺘﺪﻭﹾﺍ ﻣﻨ ﹸﻜ ﻢ ﻓﻲ ﺍﻟ
ﺖ ﹺﺇ ﹾﺫ ﺗ ﹾﺄﺗﻴ ﹺﻬ ﻢ ﺣﻴﺘﺎﻧ ﻬ ﻢ
ﺴﺒ
ﺤ ﹺﺮ ﹺﺇ ﹾﺫ ﻳ ﻌﺪﻭ ﹶﻥ ﻓﻲ ﺍﻟ ﺿ ﺮ ﹶﺓ ﺍﹾﻟﺒ ﺖ ﺣﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ:ﻭﹶﺍ ﺳﹶﺄﹾﻟ ﻬ ﻢ ﻋ ﹺﻦ ﺍﹾﻟ ﹶﻘ ﺮﻳ ﺔ ﺍﱠﻟﺘﻲ ﻛﹶﺎﻧ
ﺖ ﹸﺃ ﻣ ﹲﺔﺴﻘﹸﻮ ﹶﻥ ) (163ﻭﹺﺇ ﹶﺫ ﻗﹶﺎﹶﻟ ﻚ ﻧﺒﻠﹸﻮﻫﻢ ﹺﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻔ ﺴﹺﺒﺘﻮ ﹶﻥ ﹶﻻ ﺗ ﹾﺄﺗﻴ ﹺﻬ ﻢ ﹶﻛ ﹶﺬﻟ
ﻳ ﻮ ﻡ ﺳﺒﺘ ﹺﻬ ﻢ ﺷﺮﻋﹰﺎ ﻭﻳ ﻮ ﻡ ﹶﻻ ﻳ
ﻣﻨ ﻬ ﻢ ﻟ ﻢ ﺗ ﻌﻈﹸﻮ ﹶﻥ ﹶﻗ ﻮﻣﺎ ﺍﻟﱠﻠ ﻪ ﻣ ﻬﻠﻜﹸﻬ ﻢ ﹶﺃ ﻭ ﻣ ﻌﺬﱢﺑ ﻬ ﻢ ﻋﺬﹶﺍﺑﺎ ﺷﺪﻳﺪﺍ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻣ ﻌ ﺬ ﺭ ﹰﺓ ﹺﺇﹶﻟﻰ ﺭﺑ ﹸﻜ ﻢ ﻭﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳﺘﻘﹸـﻮ ﹶﻥ
ﺲ ﹺﺑﻤﺎ ﺏ ﺑﺌﻴ ﹴ) (164ﹶﻓﹶﻠﻤﺎ ﻧﺴﻮﹾﺍ ﻣﺎ ﹸﺫ ﱢﻛﺮﻭﹾﺍ ﹺﺑ ﻪ ﹶﺃ ﹶﳒﻴﻨﺎ ﺍﱠﻟﺬﻳ ﻦ ﻳﻨ ﻬ ﻮ ﹶﻥ ﻋ ﹺﻦ ﺍﻟﺴﻮ ِﺀ ﻭﹶﺃ ﺧ ﹾﺬﻧﺎ ﺍﱠﻟﺬﻳ ﻦ ﹶﻇﹶﻠﻤﻮﹾﺍ ﹺﺑ ﻌﺬﹶﺍ ﹴ
ﲔ.(5) ﺴﻘﹸﻮ ﹶﻥ ) (165ﹶﻓﹶﻠﻤﺎ ﻋﺘ ﻮﹾﺍ ﻋﻦ ﻣﺎ ﻧﻬﻮﹾﺍ ﻋﻨﻪ ﹸﻗ ﹾﻠﻨﺎ ﹶﻟ ﻬ ﻢ ﻛﹸﻮﻧﻮﹾﺍ ﻗ ﺮ ﺩ ﹰﺓ ﺧﺎ ﺳﺌ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﹾﻔ
) ( 1ﺍﻟﺮﻭﺡ ﻻﺑﻦ ﺍﻟﻘﻴﻢ . 79 - 77/1
) ( 2ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﱐ ،ﺹ . 225
) ( 3ﺍﳌﻔﺮﺩﺍﺕ ،ﺹ ،468ﻣﺎﺩﺓ ﻣﺴﺦ .
) ( 4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ . 65
) ( 5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺎﺕ . 166-163
65
ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ،ﻭﺍﺑﻦ ﻛﺜﲑ ،ﻭﻏﲑﳘﺎ ﻋﻨﺪ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻢ ﳌﺎ ﱂ ﻳﻨﺘﻬﻮﺍ ﻋﻦ ﻓﻌﻠﻬﻢ ﻗﺎﻝ ﺍﻟﻨـﺎﻫﻮﻥ
ﳍﻢ) :ﻳﺎ ﺃﻋﺪﺍﺀ ﺍﷲ! ﻭﺍﷲ ﻻ ﻧﺒﺎﻳﺘﻜﻢ ﺍﻟﻠﻴﻠﺔ ﰲ ﻣﺪﻳﻨﺘﻜﻢ ،ﻭﺍﷲ ﻣﺎ ﻧﺮﺍﻛﻢ ﺗﺼﺒﺤﻮﻥ ﺣـﱴ ﻳـﺼﺒﺤﻜﻢ ﺍﷲ
ﲞﺴﻒ ﺃﻭ ﻗﺬﻑ ﺃﻭ ﺑﻌﺾ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ ﺿﺮﺑﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺒﺎﺏ ،ﻭﻧﺎﺩﻭﺍ ﻓﻠﻢ ﳚﺎﺑﻮﺍ،
ﻓﻮﺿﻌﻮﺍ ﺳﻠﻤﺎ ،ﻭﺃﻋﻠﻮﺍ ﺳﻮﺭ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻼ ،ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻬﻢ ،ﻓﻘﺎﻝ :ﺃﻱ ﻋﺒﺎﺩ ﺍﷲ! ﻗﺮﺩﺓ -ﻭﺍﷲ -ﺗﻌﺎﺩﻯ،
ﺗﻌﺎﻭﻯ ،ﳍﺎ ﺃﺫﻧﺎﺏ ،ﻗﺎﻝ :ﻓﻔﺘﺤﻮﺍ ﻓﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ،ﻓﻌﺮﻓﺖ ﺍﻟﻘﺮﻭﺩ ﺃﻧﺴﺎﺎ ﻣﻦ ﺍﻹﻧﺲ ،ﻭﻻ ﺗﻌﺮﻑ ﺍﻹﻧﺲ
ﺃﻧﺴﺎﺎ ﻣﻦ ﺍﻟﻘﺮﺩﺓ ،ﻓﺠﻌﻠﺖ ﺍﻟﻘﺮﻭﺩ ﻳﺄﺗﻴﻬﺎ ﻧﺴﻴﺒﻬﺎ ﻣﻦ ﺍﻹﻧﺲ ﻓﺘﺸﻢ ﺛﻴﺎﺑﻪ ﻭﺗﺒﻜﻲ ،ﻓﻴﻘﻮﻝ :ﺃﱂ ﻧﻨﻬﻜﻢ ﻋﻦ
)(1
ﻛﺬﺍ؟ ﻓﺘﻘﻮﻝ ﺑﺮﺃﺳﻬﺎ :ﺃﻱ ﻧﻌﻢ!(
ﻓﺎﻵﻳﺔ ﻣﺼﺮﺣﺔ ﺑﺄﻥ ﺍﷲ ﻋﺎﻗﺐ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﳌﺴﺦ ﺟﺰﺍ ًﺀ ﳍﺎ ﻋﻠﻰ ﻋﺘﻮﻫﺎ ﻭﲤﺮﺩﻫﺎ ،ﻭﻫﻮ ﻣـﺴﺦ ﺣﻘﻴﻘـﻲ
ﺣﻮﻝ ﺍﷲ ﺻﻮﺭﻫﻢ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻵﺩﻣﻴﺔ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ ،ﻭﻛﻼﻡ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﺷـﺎﻫﺪ
ﻋﻠﻰ ﻫﺬﺍ .
ﻭﺃﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ﺃﻥ ﳛﺬﹼﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ – ﺇﺫﺍ ﻛﺬﺑﻮﻩ ﻭﺧﺎﻟﻔﻮﺍ ﺃﻣﺮﻩ -ﺃﻥ ﳛﻞ ﻢ ﻣﺎ ﺣﻞ ﺑﺄﺳـﻼﻓﻬﻢ،
ﺐ ﻋﹶﻠﻴ ﻪ ﻭ ﺟﻌـ ﹶﻞ ﻣـﻨ ﻬ ﻢ
ﻀ ﻚ ﻣﺜﹸﻮﺑ ﹰﺔ ﻋﻨ ﺪ ﺍﻟﻠﱠ ﻪ ﻣﻦ ﻟﱠ ﻌﻨﻪ ﺍﻟﱠﻠ ﻪ ﻭ ﹶﻏ
ﺸ ﺮ ﻣﻦ ﹶﺫﻟ
ﻗﺎﻝ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﻫ ﹾﻞ ﹸﺃﻧﺒﹸﺌﻜﹸﻢ ﹺﺑ
)(2
ﺴﺒﹺﻴ ﹺﻞ.
ﺿﻞﱡ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟ ﻚ ﺷﺮ ﻣﻜﹶﺎﻧﹰﺎ ﻭﹶﺃ ﺕ ﹸﺃ ﻭﻟﹶـﺌ
ﺨﻨﺎﺯﹺﻳ ﺮ ﻭ ﻋﺒ ﺪ ﺍﻟﻄﱠﺎﻏﹸﻮ
ﺍﹾﻟ ﻘ ﺮ ﺩ ﹶﺓ ﻭﺍﹾﻟ
ﻭﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺒﺌﻴﺲ ﺍﻟﺬﻱ ﺃﺣﻠﹼﻪ ﺍﷲ ﺑﺎﻟﺴﺎﺑﻘﲔ ؛ ﺗﻮﻋﺪ ﺍﷲ ﺑﻪ ﺍﻟﻼﺣﻘﲔ ﺍﳌﺨﺎﻟﻔﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﻘﺪ
ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻏﻨﻢ ﺍﻷﺷﻌﺮﻱ ،ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﺑﻮ ﻋـﺎﻣﺮ ﺃﻭ ﺃﺑـﻮ ﻣﺎﻟـﻚ
ﺍﻷﺷﻌﺮﻱ -ﻭﺍﷲ ﻣﺎ ﻛﺬﺑﲏ -ﲰﻊ ﺍﻟﻨﱯ ﻳﻘﻮﻝ ):ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﻳﺴﺘﺤﻠﻮﻥ ﺍﳊـﺮ ﻭﺍﳊﺮﻳـﺮ
ﻭﺍﳋﻤﺮ ﻭﺍﳌﻌﺎﺯﻑ ،ﻭﻟﻴﱰﻟﻦ ﺃﻗﻮﺍﻡ ﺇﱃ ﺟﻨﺐ ﻋﻠﻢ ﻳﺮﻭﺡ ﻋﻠﻴﻬﻢ ﺑﺴﺎﺭﺣﺔ ﳍﻢ ،ﻳﺄﺗﻴﻬﻢ ﻳﻌﲏ ﺍﻟﻔﻘﲑ ﳊﺎﺟـﺔ
)(3
ﻓﻴﻘﻮﻟﻮﺍ :ﺍﺭﺟﻊ ﺇﻟﻴﻨﺎ ﻏﺪﺍ ،ﻓﻴﺒﻴﺘﻬﻢ ﺍﷲ ،ﻭﻳﻀﻊ ﺍﻟﻌﻠﻢ ،ﻭﳝﺴﺦ ﺁﺧﺮﻳﻦ ﻗﺮﺩﺓ ﻭﺧﻨﺎﺯﻳﺮ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(.
ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ ):ﺃﻣﺎ ﳜﺸﻰ ﺃﺣﺪﻛﻢ ،ﺃﻭ ﺃﻻ ﳜﺸﻰ ﺃﺣﺪﻛﻢ ،ﺇﺫﺍ
)(4
ﺭﻓﻊ ﺭﺃﺳﻪ ﻗﺒﻞ ﺍﻹﻣﺎﻡ ،ﺃﻥ ﳚﻌﻞ ﺍﷲ ﺭﺃﺳﻪ ﺭﺃﺱ ﲪﺎﺭ ،ﺃﻭ ﳚﻌﻞ ﺍﷲ ﺻﻮﺭﺗﻪ ﺻﻮﺭﺓ ﲪﺎﺭ(.
ﻓﻔﻲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﺑﺎﳌﺴﺦ ﻭﺍﻟﺘﺤﻮﻳﻞ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﻌﺔ ،ﻓﻔﻲ ﺍﳊـﺪﻳﺚ ﺍﻷﻭﻝ
ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﻣﻘﺎﺭﻓﺔ ﺍﳌﻌﺼﻴﺔ ﻭﺍﺳﺘﺤﻼﳍﺎ ،ﻭﰲ ﺍﻟﺜﺎﱐ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻸﻣﺮ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﺘﻘـﺼﲑ ﰲ
ﺃﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺸﺮﻭﻉ.
ﻭﻗﺪ ﻳﺘﺴﺎﺀﻝ ﻣﺘﺴﺎﺋﻞ :ﻫﻞ ﺍﳌﺴﺦ ﺍﳌﺬﻛﻮﺭ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﺴﺦ ﺍﳌﻌﻨﻮﻱ ﺃﻭ ﺍﳊﺴﻲ؟ ﻓﺄﻗﻮﻝ :ﺃﻭﺭﺩ ﺍﺑﻦ ﺣﺠـﺮ
ﺭﲪﻪ ﺍﷲ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ،ﻭﺭﺟﺢ ﲪﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﻗﺎﻝ ):ﻗﺎﻝ ﺍﺑﻦ ﺑﺰﻳﺰﺓ :ﳛﺘﻤـﻞ ﺃﻥ
) ( 1ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،259/2ﻭﺍﻧﻈﺮ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ .69/6
) ( 2ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ .60
) ( 3ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺡ.2123/5268،5
) ( 4ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﺡ ،245/1 ،659ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ.230/427،1
66
ﻳﺮﺍﺩ ﺑﺎﻟﺘﺤﻮﻳﻞ ﺍﳌﺴﺦ ،ﺃﻭ ﲢﻮﻳﻞ ﺍﳍﻴﺌﺔ ﺍﳊﺴﻴﺔ ﺃﻭ ﺍﳌﻌﻨﻮﻳﺔ ،ﺃﻭ ﳘﺎ ﻣﻌﺎ ،ﻭﲪﻠﻪ ﺁﺧﺮﻭﻥ ﻋﻠﻰ ﻇﺎﻫﺮﻩ؛ ﺇﺫ ﻻ
ﻣﺎﻧﻊ ﻣﻦ ﺟﻮﺍﺯ ﻭﻗﻮﻉ ﺫﻟﻚ ،ﻭﺳﻴﺄﰐ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻭﻗﻮﻉ ﺍﳌﺴﺦ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ،
ﻭﻫﻮ ﺣﺪﻳﺚ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﰲ ﺍﳌﻐﺎﺯﻱ؛ ﻓﺈﻥ ﻓﻴﻪ ﺫ ﹾﻛﺮ ﺍﳋﺴﻒ ،ﻭﰲ ﺁﺧﺮﻩ ﻭﳝﺴﺦ ﺁﺧﺮﻳﻦ ﻗـﺮﺩﺓ
ﻭﺧﻨﺎﺯﻳﺮ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻳﻘﻮﻱ ﲪﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺃﻥ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﳏﻤﺪ ﺑﻦ
ﺯﻳﺎﺩ ):ﺃﻥ ﳛﻮﻝ ﺍﷲ ﺭﺃﺳﻪ ﺭﺃﺱ ﻛﻠﺐ( ﻓﻬﺬﺍ ﻳﺒﻌﺪ ﺍﺎﺯ؛ ﻻﻧﺘﻔﺎﺀ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﱵ ﺫﻛﺮﻭﻫﺎ ﻣﻦ ﺑﻼﺩﺓ ﺍﳊﻤﺎﺭ،
ﻭﳑﺎ ﻳﺒﻌﺪﻩ ﺃﻳﻀﺎ ﺇﻳﺮﺍﺩ ﺍﻟﻮﻋﻴﺪ ﺑﺎﻷﻣﺮ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﺑﺎﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺗﻐﻴﲑ ﺍﳍﻴﺌﺔ ﺍﳊﺎﺻـﻠﺔ ،ﻭﻟـﻮ ﺃﺭﻳـﺪ
ﺗﺸﺒﻴﻬﻪ ﺑﺎﳊﻤﺎﺭ ﻷﺟﻞ ﺍﻟﺒﻼﺩﺓ ﻟﻘﺎﻝ ﻣﺜﻼ :ﻓﺮﺃﺳﻪ ﺭﺃﺱ ﲪﺎﺭ ،ﻭﺇﳕﺎ ﻗﻠﺖ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﺼﻔﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻭﻫﻲ
ﺍﻟﺒﻼﺩﺓ ﺣﺎﺻﻠﺔ ﰲ ﻓﺎﻋﻞ ﺫﻟﻚ ﻋﻨﺪ ﻓﻌﻠﻪ ﺍﳌﺬﻛﻮﺭ ،ﻓﻼ ﳛﺴﻦ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ :ﳜﺸﻰ ﺇﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﺃﻥ ﺗﺼﲑ
)(1
ﺑﻠﻴﺪﺍ ،ﻣﻊ ﺃﻥ ﻓﻌﻠﻪ ﺍﳌﺬﻛﻮﺭ ﺇﳕﺎ ﻧﺸﺄ ﻋﻦ ﺍﻟﺒﻼﺩﺓ(.
ﻭﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ﺣﺪﻳﺚ ﳛﺪﺩ ﺑﻌﺾ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﳋﺴﻒ ﻭﺍﳌﺴﺦ ﻭﺍﻟﻘﺬﻑ ،ﻓﻌﻦ ﺃﻧـﺲ
ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﻟﻪ):ﻳﺎ ﺃﻧﺲ! ﺇﻥ ﺍﻟﻨﺎﺱ ﳝﺼﺮﻭﻥ ﺃﻣﺼﺎﺭﺍ ،ﻭﺇﻥ ﻣﺼﺮﺍ ﻣﻨﻬﺎ ﻳﻘـﺎﻝ ﻟـﻪ:
ﺍﻟﺒﺼﺮﺓ ﺃﻭ ﺍﻟﺒﺼﲑﺓ ،ﻓﺈﻥ ﺃﻧﺖ ﻣﺮﺭﺕ ﺎ ﺃﻭ ﺩﺧﻠﺘﻬﺎ ﻓﺈﻳﺎﻙ ﻭﺳﺒﺎﺧﻬﺎ ﻭﻛﻼﺀﻫﺎ ﻭﺳﻮﻗﻬﺎ ﻭﺑﺎﺏ ﺃﻣﺮﺍﺋﻬـﺎ،
)(2
ﻭﻋﻠﻴﻚ ﺑﻀﻮﺍﺣﻴﻬﺎ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺎ ﺧﺴﻒ ﻭﻗﺬﻑ ﻭﺭﺟﻒ ،ﻭﻗﻮﻡ ﻳﺒﻴﺘﻮﻥ ﻳﺼﺒﺤﻮﻥ ﻗﺮﺩﺓ ﻭﺧﻨﺎﺯﻳﺮ(.
ﻭﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺃﺣﺎﺩﻳﺚ ﲢﺪﺩ ﻋﻼﻣﺔ ﺣﻠﻮﻝ ﺍﳌﺴﺦ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﻓﺸﺖ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺬﻧﻮﺏ ﻭﺗﻜﺎﺛﺮﺕ،
ﻭﺗﻐﲑﺕ ﻣﻌﺎﻳﲑ ﺍﻟﻨﺎﺱ ،ﻭﺗﺒﺪﻟﺖ ﺃﺣﻮﺍﳍﻢ ،ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗـﺎﻝ :ﻗـﺎﻝ
ﺭﺳﻮﻝ ﺍﷲ ):ﺇﺫﺍ ﺍﲣﺬ ﺍﻟﻔﻲﺀ ﺩﻭﻻ ،ﻭﺍﻷﻣﺎﻧﺔ ﻣﻐﻨﻤﺎ ،ﻭﺍﻟﺰﻛﺎﺓ ﻣﻐﺮﻣﺎ ،ﻭﺗﻌﻠﻢ ﻟﻐﲑ ﺍﻟﺪﻳﻦ ،ﻭﺃﻃﺎﻉ ﺍﻟﺮﺟﻞ
ﺍﻣﺮﺃﺗﻪ ،ﻭﻋﻖ ﺃﻣﻪ ،ﻭﺃﺩﱏ ﺻﺪﻳﻘﻪ ،ﻭﺃﻗﺼﻰ ﺃﺑﺎﻩ ،ﻭﻇﻬﺮﺕ ﺍﻷﺻﻮﺍﺕ ﰲ ﺍﳌﺴﺎﺟﺪ ،ﻭﺳﺎﺩ ﺍﻟﻘﺒﻴﻠﺔ ﻓﺎﺳﻘﻬﻢ،
ﻭﻛﺎﻥ ﺯﻋﻴﻢ ﺍﻟﻘﻮﻡ ﺃﺭﺫﳍﻢ ،ﻭﹸﺃ ﹾﻛ ﹺﺮ ﻡ ﺍﻟﺮﺟﻞ ﳐﺎﻓﺔ ﺷﺮﻩ ،ﻭﻇﻬﺮﺕ ﺍﻟﻘﻴﻨﺎﺕ ﻭﺍﳌﻌﺎﺯﻑ ،ﻭﺷﺮﺑﺖ ﺍﳋﻤـﻮﺭ،
ﻭﻟﻌﻦ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻭﳍﺎ؛ ﻓﻠﲑﺗﻘﺒﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ﺭﳛﺎ ﲪﺮﺍﺀ ،ﻭﺯﻟﺰﻟﺔ ﻭﺧﺴﻔﺎ ﻭﻣﺴﺨﺎ ﻭﻗﺬﻓﺎ ،ﻭﺁﻳـﺎﺕ
ﺗﺘﺎﺑﻊ ﻛﻨﻈﺎﻡ ﺑﺎﻝ ﻗﻄﻊ ﺳﻠﻜﻪ ﻓﺘﺘﺎﺑﻊ( ،ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ:
)ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺧﺴﻒ ﻭﻣﺴﺦ ﻭﻗﺬﻑ .ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻭﻣﱴ ﺫﺍﻙ؟ ﻗـﺎﻝ :ﺇﺫﺍ
)(3
ﻇﻬﺮﺕ ﺍﻟﻘﻴﻨﺎﺕ ﻭﺍﳌﻌﺎﺯﻑ ،ﻭﺷﺮﺑﺖ ﺍﳋﻤﻮﺭ(.
) ( 1ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .184/2
) ( 2ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﺡ .113/4 ،4307ﻭﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ،ﺡ.19/5433،3
) ( 3ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،ﺡ ،2211ﻭ. 495/4 ،2212
67
ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﺳﻴﺎﺭ ﻋﻦ ﻃﺎﺭﻕ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ ):ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ﻣﺴﺦ
)(1
ﻭﺧﺴﻒ ﻭﻗﺬﻑ(.
ﻭﺭﻭﻯ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺃﺧﺒﺎﺭ ﺃﺻﻔﻬﺎﻥ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ :
)ﻟﻴﺒﻴﱳ ﺃﻗﻮﺍﻡ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻭﳍﻮ؛ ﻓﻴﺼﺒﺤﻮﺍ ﻗﺪ ﻣﺴﺨﻮﺍ ﻗﺮﺩﺓ ﻭﺧﻨﺎﺯﻳﺮ( (2) .ﻭﻗـﺎﻝ
ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ):ﻓﻈﻬﺮ ﺬﺍ ﺃﻥ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﳜﺴﻒ ﻢ ﻭﳝﺴﺨﻮﻥ ،ﺇﳕﺎ ﻳﻔﻌﻞ ﺫﻟـﻚ
ﻢ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻠﻮﺍ ﺑﻪ ﺍﶈﺎﺭﻡ ﺑﻄﺮﻳﻖ ﺍﳊﻴﻠﺔ ،ﻓﺄﻋﺮﺿﻮﺍ ﻋﻦ ﻣﻘـﺼﻮﺩ ﺍﻟـﺸﺎﺭﻉ
ﻭﺣﻜﻤﺘﻪ ﰲ ﲢﺮﱘ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻭﻟﺬﻟﻚ ﻣﺴﺨﻮﺍ ﻗﺮﺩﺓ ﻭﺧﻨﺎﺯﻳﺮ ،ﻛﻤﺎ ﻣﺴﺦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﺒﺖ ﲟﺎ ﺗﺄﻭﻟﻮﺍ
ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻠﻮﺍ ﺑﻪ ﺍﶈﺎﺭﻡ ،ﻭﺧﺴﻒ ﺑﺒﻌﻀﻬﻢ ﻛﻤﺎ ﺧﺴﻒ ﺑﻘﺎﺭﻭﻥ؛ ﻷﻥ ﰲ ﺍﳋﻤـﺮ
ﺴﺨﻮﺍ ﺩﻳﻦ ﻭﺍﳊﺮﻳﺮ ﻭﺍﳌﻌﺎﺯﻑ ﻣﻦ ﺍﻟﻜﱪ ﻭﺍﳋﻴﻼﺀ ﻣﺎ ﰲ ﺍﻟﺰﻳﻨﺔ ﺍﻟﱵ ﺧﺮﺝ ﻓﻴﻬﺎ ﻗﺎﺭﻭﻥ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﻓﻠﻤﺎ ﻣ
ﺍﷲ ﻣﺴﺨﻬﻢ ﺍﷲ ،ﻭﳌﺎ ﺗﻜﱪﻭﺍ ﻋﻦ ﺍﳊﻖ ﺃﺫﳍﻢ ﺍﷲ ،ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﺍﳌﺴﺦ ﻭﺍﳋﺴﻒ ﻋﻨﺪ ﻫﺬﻩ ﺍﻷﻣـﻮﺭ ﰲ
)(3
ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ(.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ) :ﻭﺗﺄﻣﻞ ﺣﻜﻤﺘﻪ ﺗﻌﺎﱃ ﰲ ﻣﺴﺦ ﻣﻦ ﻣﺴﺦ ﻣﻦ ﺍﻷﻣﻢ ﰲ ﺻﻮﺭ ﳐﺘﻠﻔﺔ ﻣﻨﺎﺳـﺒﺔ
ﻟﺘﻠﻚ ﺍﳉﺮﺍﺋﻢ ،ﻓﺈﺎ ﳌﺎ ﻣﺴﺨﺖ ﻗﻠﻮﻢ ﻭﺻﺎﺭﺕ ﻋﻠﻰ ﻗﻠﻮﺏ ﺗﻠﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﻃﺒﺎﻋﻬﺎ ﺍﻗﺘﻀﺖ ﺍﳊﻜﻤـﺔ
ﺍﻟﺒﺎﻟﻐﺔ ﺃﻥ ﺟﻌﻠﺖ ﺻﻮﺭﻫﻢ ﻋﻠﻰ ﺻﻮﺭﻫﺎ؛ ﻟﺘﺘﻢ ﺍﳌﻨﺎﺳﺒﺔ ،ﻭﻳﻜﻤﻞ ﺍﻟﺸﺒﻪ ،ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﳊﻜﻤﺔ .ﺇﱃ ﺃﻥ ﻗﺎﻝ:
ﻭﺃﻣﺎ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺗﻜﺎﺩ ﺗﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ﲟﺴﺦ ﻣﻦ ﻣﺴﺦ ﻣﻨﻬﻢ ﻋﻨﺪ ﺍﳌﻮﺕ ﺧﱰﻳﺮﺍ ﻓﺄﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗـﺬﻛﺮ
)(4
ﻫﺎ ﻫﻨﺎ ،ﻭﻗﺪ ﺃﻓﺮﺩ ﳍﺎ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻘﺪﺳﻲ ﻛﺘﺎﺑﺎ(
ﻭﻷﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﳑﺎ ﻗﺪ ﺗﺴﺘﺜﻘﻠﻪ ﺑﻌﺾ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺴﺘﺒﻌﺪﻩ؛ ﻓﻘﺪ ﺃﻛﺜﺮﺕ ﺍﻟﻨﻘﻮﻝ ﻓﻴﻪ؛ ﺇﻗﺎﻣﺔ ﻟﻠﺤﺠﺔ ،ﻭﺑﻴﺎﻧﺎ
ﻟﻠﻤﺤﺠﺔ ،ﻭﻗﻄﻌﺎ ﻷﺻﻞ ﺍﻟﺸﺒﻬﺔ .ﻭﻣﺎ ﺗﺮﻛﺘﻪ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻭﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ،ﻭﻟﻜـﻦ
ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﻘﻼﺩﺓ ﻣﺎ ﺃﺣﺎﻁ ﺑﺎﻟﻌﻨﻖ .
) ( 1ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ،ﺡ ،1349/4059،2ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ :ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻻ ﺑﺄﺱ ﺑﻪ ﰲ ﺍﻟﺸﻮﺍﻫﺪ ،ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﻣﺴﻠﻢ ،ﻏﲑ
ﺳﻴﺎﺭ ﻫﺬﺍ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﰒ ﺇﻥ ﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﻛﺜﲑﺓ ﺗﺸﻬﺪ ﻟﺼﺤﺘﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ
ﻋﻤﺮﻭ ،ﻭﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺭﺍﺷﺪ .ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺡ.392/4 ،1787
) ( 2ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ،ﺡ .135/4 ،1604
) ( 3ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ .130-129/3
) ( 4ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ . 255-254/1ﻭﺍﻧﻈﺮ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ .485/1ﱂ ﻳﺬﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ ،ﻭﺫﻛﺮ ﺍﲰﻪ ﺍﺑﻦ
ﺗﻴﻤﻴﺔ ﰲ ﺍﳌﻨﻬﺎﺝ ﻓﻘﺎﻝ :ﻭﲰﺎﻩ )ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻷﺻﺤﺎﺏ(.
68
ﺍﻟﻌﺎﺷﺮ :ﺍﳋﺴﻒ
ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻔﻈﻴﻌﺔ ﺍﻟﱵ ﻋﺎﻗﺐ ﺍﷲ ﺎ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﳐـﱪﺍ
ﺼﺮﻭﻧﻪ ﻣﻦ ﺩﻭ ﻥ ﺍﻟﻠﱠـ ﻪ ﺽ ﹶﻓﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ ﻣﻦ ﻓﹶﺌ ﺔ ﻳﻨ ﺴ ﹾﻔﻨﺎ ﹺﺑ ﻪ ﻭﹺﺑﺪﺍ ﹺﺭ ﻩ ﺍ َﻷ ﺭ
ﺨ ﻋﻤﺎ ﺣ ﹼﻞ ﺑﻘﺎﺭﻭﻥ ﻭﻣﻦ ﻣﻌﻪ:ﹶﻓ
ﺼﺮﹺﻳ ﻦ.(1) ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺍﳌﹸﻨﺘ
ﻭﺃﺧﱪ ﺍﻟﻨﱯ ﻋﻦ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻏﺮﻩ ﻣﺎﻟﻪ ﻭﻟﺒﺎﺳﻪ ،ﻓﺠﺮ ﺛﻮﺑﻪ ﻛﱪﺍ ﻭﺧﻴﻼﺀ ؛ﻓﺨـﺴﻒ ﺍﷲ ﺑـﻪ
ﺍﻷﺭﺽ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ):ﺑﻴﻨﻤﺎ ﺭﺟﻞ ﳚﺮ
)(2
ﺇﺯﺍﺭﻩ ﻣﻦ ﺍﳋﻴﻼﺀ؛ ﺧﺴﻒ ﺑﻪ ،ﻓﻬﻮ ﻳﺘﺠﻠﺠﻞ ﰲ ﺍﻷﺭﺽ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(
ﻭﺃﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻤﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻊ ﺍﷲ ﺁﳍﺔ ﺃﺧـﺮﻯ ،ﻓﻴﺨﻠـﺼﻮﻥ ﺍﻟﻌﺒـﺎﺩﺓ ﷲ ﰲ
ﺐ ﺍﹾﻟﺒ ﺮ ﹶﺃ ﻭ ﻳ ﺮ ﺳ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ
ﻒ ﹺﺑ ﹸﻜ ﻢ ﺟﺎﹺﻧ ﺴ ﺨِ ﺍﻟﻀﺮﺍﺀ ،ﻭﻳﺸﺮﻛﻮﻥ ﻣﻌﻪ ﺁﳍﺔ ﺃﺧﺮﻯ ﰲ ﺍﻟﺴﺮﺍﺀ :ﹶﺃﹶﻓﹶﺄﻣﻨﺘ ﻢ ﺃﹶﻥ ﻳ
ﺚ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍﺑﺎ ﻣـﻦ ﻼ (3)ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ﺩﺭ ﻋﻠﹶﻰ ﺃﹶﻥ ﻳﺒ ﻌ ﹶ ﺠﺪﻭﹾﺍ ﹶﻟ ﹸﻜ ﻢ ﻭﻛﻴ ﹰ ﺻﺒﺎ ﹸﺛﻢ ﹶﻻ ﺗ ﹺ ﺣﺎ
ﺕ
ﻑ ﺍﻵﻳﺎ ﺼﺮ ﻒ ﻧ ﺾ ﺍﻧ ﹸﻈ ﺮ ﹶﻛﻴ ﺱ ﺑ ﻌ ﹴ ﻀﻜﹸﻢ ﺑ ﹾﺄ ﺴﻜﹸ ﻢ ﺷﻴﻌﹰﺎ ﻭﻳﺬﻳ ﻖ ﺑ ﻌ ﺖ ﹶﺃ ﺭﺟﻠﻜﹸ ﻢ ﹶﺃ ﻭ ﻳ ﹾﻠﹺﺒ
ﺤ ﹶﻓ ﻮﻗ ﹸﻜ ﻢ ﹶﺃ ﻭ ﻣﻦ ﺗ
ﺚ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍﺑﺎ ﻣﻦ ﹶﻓ ﻮﻗ ﹸﻜ ﻢ ﹶﺃ ﻭ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ .(4)ﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ ﰲ ﻗﻮﻟﻪ ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ﺩﺭ ﻋﻠﹶﻰ ﺃﹶﻥ ﻳﺒ ﻌ ﹶ
ﺖ ﹶﺃ ﺭﺟﻠﻜﹸ ﻢ .ﻗﺎﻝ :ﻛﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺼﻴﺢ -ﻭﻫﻮ ﰲ ﺍﻠﺲ ﺃﻭ ﻋﻠﻰ ﺍﳌﻨﱪ -ﺃﻻ ﺃﻳﻬـﺎ ﺤ ﻣﻦ ﺗ
ﺚ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍﺑﺎ ﻣﻦ ﻓﹶـ ﻮﻗ ﹸﻜ ﻢ ، ﻟـﻮ ﺍﻟﻨﺎﺱ! ﺇﻧﻪ ﻧﺰﻝ ﺑﻜﻢ ﺇﻥ ﺍﷲ ﻳﻘﻮﻝ :ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ﺩﺭ ﻋﻠﹶﻰ ﺃﹶﻥ ﻳﺒ ﻌ ﹶ
ﺖ ﹶﺃ ﺭﺟﻠﻜﹸ ﻢ ﻟﻮ ﺧـﺴﻒ ﺑﻜـﻢ ﺍﻷﺭﺽ ﺤ ﺟﺎﺀﻛﻢ ﻋﺬﺍﺏ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﱂ ﻳﺒﻖ ﻣﻨﻜﻢ ﺃﺣﺪﺍ ،ﹶﺃ ﻭ ﻣﻦ ﺗ
ﺾ ،ﺃﻻ ﺇﻧﻪ ﻧﺰﻝ ﺑﻜﻢ ﺃﺳﻮﺃ ﺱ ﺑ ﻌ ﹴ ﻀﻜﹸﻢ ﺑ ﹾﺄ ﺴﻜﹸ ﻢ ﺷﻴﻌﹰﺎ ﻭﻳﺬﻳ ﻖ ﺑ ﻌ ﺃﻫﻠﻜﻜﻢ ﻭﱂ ﻳﺒﻖ ﻣﻨﻜﻢ ﺃﺣﺪﺍ ،ﹶﺃ ﻭ ﻳ ﹾﻠﹺﺒ
ﺍﻟﺜﻼﺙ (5) .ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺎﻟﻚ ،ﻭﺳﻌﻴﺪ ﺍﺑﻦ ﺟﺒﲑ ،ﻭﳎﺎﻫﺪ ،ﺭﲪﻬﻢ ﺍﷲ ﲨﻴﻌﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﹶﺃ ﻭ ﻣـﻦ
)(6
ﺖ ﹶﺃ ﺭﺟﻠﻜﹸ ﻢ ﺃﻥ ﳜﺴﻒ ﺑﻜﻢ ﺍﻷﺭﺽ . ﺤ ﺗ
ﻭﺣﲔ ﺃﺧﱪ ﺍﻟﻨﱯ ﻗﻮﻣﻪ ﺑﻘﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻭﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻛﺬﺑﻮﻩ ،ﻭﺍﺳﺘﻬﺰﺅﺍ ﺑﻪ ،ﻭﺍﺳﺘﺒﻌﺪﻭﺍ ﺫﻟـﻚ،
ﻒ
ﺴ ﺨِ ﺸ ﹾﺄ ﻧ ﺽ ﺇﹺﻥ ﻧ ﺴﻤﺎﺀ ﻭﺍ َﻷ ﺭ ﹺ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﹶﺃﹶﻓﹶﻠ ﻢ ﻳ ﺮﻭﺍ ﹺﺇﻟﹶﻰ ﻣﺎ ﺑﻴ ﻦ ﹶﺃﻳﺪﻳ ﹺﻬ ﻢ ﻭﻣﺎ ﺧ ﹾﻠ ﹶﻔﻬﻢ ﻣ ﻦ ﺍﻟ
)(7
ﺴﻤﺎﺀ ﺴﻔﹰﺎ ﻣ ﻦ ﺍﻟ ﻂ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﻛ ﺴ ﻘ ﹾ
ﺽ ﹶﺃ ﻭ ﻧ
ﹺﺑ ﹺﻬﻢ ﺍ َﻷ ﺭ
) ( 1ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ . 81
) ( 2ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺡ ،1285/3297،3ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ.1653/3 ،2088
) ( 3ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ .68
) ( 4ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ . 65
) ( 5ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ . 220/7
) ( 6ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . 220/7ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ .1311/4
) ( 7ﺳﻮﺭﺓ ﺳﺒﺄ ﺍﻵﻳﺔ .9
69
ﺏ ﻣ ﻦ
ﺽ ﹶﺃ ﻭ ﻳ ﹾﺄﺗﻴﻬﻢ ﺍﹾﻟ ﻌﺬﹶﺍ
ﻒ ﺍﻟﱠﻠ ﻪ ﹺﺑ ﹺﻬﻢ ﺍ َﻷ ﺭ
ﺴ ﺨِ ﺕ ﺃﹶﻥ ﻳ
ﺴﻴﺌﹶﺎ ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ ﺫﻛﺮﻩ :ﹶﺃﹶﻓﹶﺄ ﻣ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﻣ ﹶﻜﺮﻭﹾﺍ ﺍﻟ
ﻑ
ﺠﺰﹺﻳ ﻦ ) (46ﹶﺃ ﻭ ﻳ ﹾﺄﺧ ﹶﺬﻫ ﻢ ﻋﻠﹶﻰ ﺗﺨـ ﻮ ﺸ ﻌﺮﻭ ﹶﻥ ) (45ﹶﺃ ﻭ ﻳ ﹾﺄﺧ ﹶﺬﻫ ﻢ ﻓﻲ ﺗ ﹶﻘﻠﱡﹺﺒ ﹺﻬ ﻢ ﹶﻓﻤﺎ ﻫﻢ ﹺﺑ ﻤ ﻌ ﹺ
ﺣﻴﺚﹸ ﹶﻻ ﻳ
ﻑ ﺭﺣﻴ ﻢ .(1)ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ ﺭﲪﻪ ﺍﷲ ):ﻫﺬﺍ ﲣﻮﻳﻒ ﻣﻦ ﺍﷲ ﻷﻫﻞ ﹶﻓﹺﺈﻥﱠ ﺭﺑ ﹸﻜ ﻢ ﻟﹶﺮﺅﻭ
ﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﺻﻲ ،ﻣﻦ ﺃﻥ ﻳﺄﺧﺬﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻋﻠﻰ ﻏﺮﺓ ،ﻭﻫﻢ ﻻ ﻳـﺸﻌﺮﻭﻥ :ﺇﻣـﺎ ﺃﻥ
ﻳﺄﺧﺬﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻣﻦ ﻓﻮﻗﻬﻢ ،ﺃﻭ ﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻬﻢ ﺑﺎﳋﺴﻒ ﻭﻏﲑﻩ ،ﻭﺇﻣﺎ ﰲ ﺣﺎﻝ ﺗﻘﻠﺒﻬﻢ ﻭﺷﻐﻠﻬﻢ ﻭﻋﺪﻡ
)(2
ﺧﻄﻮﺭ ﺍﻟﻌﺬﺍﺏ ﺑﺒﺎﳍﻢ ،ﻭﺇﻣﺎ ﰲ ﺣﺎﻝ ﲣ ﻮﻓﻬﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ(.
ﻭﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﺪﺩ ﺍﷲ ﺑﻪ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺨﺎﻟﻔﲔ ،ﺑﲔ ﺍﻟﻨﱯ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﰲ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ؛ ﺇﺫﺍ
ﻇﻬﺮﺕ ﻓﻴﻬﻢ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ ،ﻭﱂ ﻳﻨﻜﺮﻭﻫﺎ ،ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ ):ﻳﺒﻴﺖ
ﻗﻮﻡ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻭﳍﻮ؛ ﻓﻴﺼﺒﺤﻮﻥ ﻗﺪ ﻣﺴﺨﻮﺍ ﺧﻨﺎﺯﻳﺮ ،ﻭﻟﻴﺨﺴﻔﻦ ﺑﻘﺒﺎﺋﻞ ﻓﻴﻬـﺎ،
ﻭﰲ ﺩﻭﺭ ﻓﻴﻬﺎ ،ﺣﱴ ﻳﺼﺒﺤﻮﺍ ﻓﻴﻘﻮﻟﻮﺍ :ﺧﺴﻒ ﺍﻟﻠﻴﻠﺔ ﺑﺒﲏ ﻓﻼﻥ ،ﺧﺴﻒ ﺍﻟﻠﻴﻠﺔ ﺑﺪﺍﺭ ﺑﲏ ﻓﻼﻥ ،ﻭﺃﺭﺳﻠﺖ
ﻋﻠﻴﻬﻢ ﺣﺼﺒﺎﺀ ﺣﺠﺎﺭﺓ ﻛﻤﺎ ﺃﺭﺳﻠﺖ ﻋﻠﻰ ﻗﻮﻡ ﻟﻮﻁ ،ﻭﺃﺭﺳﻠﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺮﻳﺢ ﺍﻟﻌﻘﻴﻢ ،ﻓﺘﻨـﺴﻔﻬﻢ ﻛﻤـﺎ
ﻧﺴﻔﺖ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ؛ ﺑﺸﺮﻢ ﺍﳋﻤﺮ ،ﻭﺃﻛﻠﻬﻢ ﺍﻟﺮﺑﺎ ،ﻭﻟﺒﺴﻬﻢ ﺍﳊﺮﻳﺮ ،ﻭﺍﲣﺎﺫﻫﻢ ﺍﻟﻘﻴﻨﺎﺕ ،ﻭﻗﻄﻴﻌﺘـﻬﻢ
)(3
ﺍﻟﺮﺣﻢ ،ﻗﺎﻝ :ﻭﺫﻛﺮ ﺧﺼﻠﺔ ﺃﺧﺮﻯ ،ﻓﻨﺴﻴﺘﻬﺎ( ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ.
ﻭﺃﺧﱪ ﺍﻟﻨﱯ ﻋﻦ ﻭﻗﻮﻋﻪ ﻭﲢﻘﻘﻪ ،ﻭﺃﻗﺴﻢ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺳﺌﻞ ﺍﻟﺮﺳﻮﻝ ﻣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ؟ ﻭﻫﻞ ﻟـﻪ
ﻣﻦ ﻋﻼﻣﺔ؟ ﻓﻘﺎﻝ):ﻭﺍﻟﺬﻱ ﺑﻌﺜﲏ ﺑﺎﳊﻖ ،ﻻ ﺗﻨﻘﻀﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﻘﻊ ﻢ ﺍﳋﺴﻒ ﻭﺍﳌﺴﺦ ﻭﺍﻟﻘـﺬﻑ.
ﻗﺎﻟﻮﺍ :ﻭﻣﱴ ﺫﻟﻚ ﻳﺎ ﻧﱯ ﺍﷲ! ﺑﺄﰊ ﺃﻧﺖ ﻭﺃﻣﻲ؟ ﻗﺎﻝ :ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﻨﺴﺎﺀ ﻗﺪ ﺭﻛﱭ ﺍﻟـﺴﺮﻭﺝ ،ﻭﻛﺜـﺮﺕ
ﺍﻟﻘﻴﻨﺎﺕ ،ﻭﺷﻬﺪ ﺷﻬﺎﺩﺍﺕ ﺍﻟﺰﻭﺭ ،ﻭﺷﺮﺏ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺁﻧﻴﺔ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔـﻀﺔ ،ﻭﺍﺳـﺘﻐﲎ
ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﺮﺟﺎﻝ ،ﻭﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻨﺴﺎﺀ().(4
ﻭﺃﺧﱪ ﺍﻟﻨﱯ - ﺃﻳﻀﺎ -ﻋﻦ ﺟﻴﺶ ﻳﻐﺰﻭ ﺍﻟﻜﻌﺒﺔ ﻓﻴﺨﺴﻒ ﺍﷲ ﻢ ﺍﻷﺭﺽ ،ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ
ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ):ﻳﻐﺰﻭ ﺟﻴﺶ ﺍﻟﻜﻌﺒﺔ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺒﻴﺪﺍﺀ ﻣـﻦ ﺍﻷﺭﺽ؛
ﺧﺴﻒ ﺑﺄﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ .ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻭﻓﻴﻬﻢ ﺳﻮﺍﻫﻢ ،ﻭﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ؟! .ﻗﺎﻝ :ﳜﺴﻒ
)(5
ﺑﺄﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ ،ﰒ ﻳﺒﻌﺜﻮﻥ ﻋﻠﻰ ﻧﻴﺎﻢ(.
ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻨﻪ؛ ﻋﺒﻮﺩﻳﺔ ﷲ ،ﻭﺇﺭﺷﺎﺩﺍ ﻷﻣﺘﻪ ﻛﻤﺎ ﻧﻘﻞ ﺫﻟﻚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻬﻤﺎ ﺣﻴﺚ ﻳﻘﻮﻝ :ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ ﻳﺪﻉ ﻫﺆﻻﺀ ﺍﻟﻜﻠﻤﺎﺕ ﺣﲔ ﻳﺼﺒﺢ ﻭﺣﲔ ﳝﺴﻲ) :ﺍﻟﻠﻬﻢ ﺇﱐ
) ( 1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺎﺕ .47-45
) ( 2ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ .441
) ( 3ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ،ﺡ . 560/4 ،8572
) ( 4ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ،ﺡ.483/4 ،8349
) ( 5ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﺡ .155/15 ، 6755ﻭﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ.2210/4 ،2884
70
ﺃﺳﺄﻟﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﰲ ﺩﻳﲏ ﻭﺩﻧﻴﺎﻱ ﻭﺃﻫﻠﻲ ﻭﻣﺎﱄ ،ﺍﻟﻠﻬﻢ ﺍﺳﺘﺮ ﻋﻮﺭﺍﰐ ،ﻭﺃﻣﻦ ﺭﻭﻋﺎﰐ ،ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﲏ
ﻣﻦ ﺑﲔ ﻳﺪﻱ ﻭﻣﻦ ﺧﻠﻔﻲ ،ﻭﻋﻦ ﳝﻴﲏ ﻭﻋﻦ ﴰﺎﱄ ،ﻭﻣﻦ ﻓﻮﻗﻲ ،ﻭﺃﻋﻮﺫ ﺑﻌﻈﻤﺘﻚ ﺃﻥ ﺃﻏﺘﺎﻝ ﻣﻦ ﲢـﱵ(.
)(1
ﻳﻌﲏ ﺍﳋﺴﻒ ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ.
ﻭﻫﺬﻩ ﺍﳋﺴﻮﻑ ﺍﻟﱵ ﺃﺧﱪ ﻋﻨﻬﺎ ﺍﻟﻨﱯ ﻟﻴﺴﺖ ﻫﻲ ﺍﳋﺴﻮﻑ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ،ﺑﻞ
ﻫﻲ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻌﺸﺮ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺴﺒﻖ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻛﻤﺎ ﰲ ﺧﱪ ﺣﺬﻳﻔﺔ ﺑﻦ ﺃﺳﻴﺪ ﺍﻟﻐﻔﺎﺭﻱ ﻗـﺎﻝ
ﺍﻃﻠﻊ ﺍﻟﻨﱯ ﻋﻠﻴﻨﺎ ،ﻭﳓﻦ ﻧﺘﺬﺍﻛﺮ ،ﻓﻘﺎﻝ ):ﻣﺎ ﺗﺬﺍﻛﺮﻭﻥ؟ ﻗﺎﻟﻮﺍ :ﻧﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ .ﻗﺎﻝ :ﺇﺎ ﻟﻦ ﺗﻘﻮﻡ ﺣﱴ
ﺗﺮﻭﺍ ﻗﺒﻠﻬﺎ ﻋﺸﺮ ﺁﻳﺎﺕ :ﻓﺬﻛﺮ ﺍﻟﺪﺧﺎﻥ ،ﻭﺍﻟﺪﺟﺎﻝ ،ﻭﺍﻟﺪﺍﺑﺔ ،ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺎ ،ﻭﻧﺰﻭﻝ ﻋﻴﺴﻰ
ﺍﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ،ﻭﺛﻼﺛﺔ ﺧﺴﻮﻑ :ﺧﺴﻒ ﺑﺎﳌﺸﺮﻕ ،ﻭﺧـﺴﻒ ﺑـﺎﳌﻐﺮﺏ،
)(2
ﻭﺧﺴﻒ ﲜﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ،ﻭﺁﺧﺮ ﺫﻟﻚ ﻧﺎﺭ ﲣﺮﺝ ﻣﻦ ﺍﻟﻴﻤﻦ ﺗﻄﺮﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﳏﺸﺮﻫﻢ(.
ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﳐﱪﺓ ﻋﻤﺎ ﺳﻠﻒ ﻭﻛﺎﻥ ﻣﻦ ﺍﳋﺴﻮﻑ ﺍﻟﱵ ﺃﻫﻠﻜﺖ ﻣﻦ ﺣﻠﺖ
ﺑﺪﺍﺭﻫﻢ ،ﻭﻣﺆﺫﻧﺔ ﲞﺴﻮﻑ ﻣﻘﺒﻠﺔ ﺗﺒﺎﻏﺖ ﺃﻫﻞ ﺍﻟﻠﻬﻮ ﻭﺍﻮﻥ ،ﻓﺘﺄﺧﺬﻫﻢ ﻋﻠﻰ ﺣﲔ ﻏﺮﺓ ،ﻓﻴﻨـﺎﺩﻭﻥ ﻭﻻﺕ
ﺣﲔ ﻣﻨﺎﺹ ،ﻭﻣﻨﺒﺌﺔ ﻋﻦ ﺧﺴﻮﻑ ﻋﻈﻴﻤﺔ ﻫﻲ ﺇﺣﺪﻯ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻌﺸﺮ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﻜﻮﻥ ﺇﺭﻫﺎﺻﺎ ﻟﻘﻴﺎﻡ
ﺍﻟﺴﺎﻋﺔ...ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ – ﺃﻋﲏ ﺍﳋﺴﻮﻑ – ﻻ ﺗﻨﻜﺮﻫﺎ ﺍﻟﻌﻘﻮﻝ ،ﻭﻻ ﺗﺴﺘﻌﻈﻤﻬﺎ ﺍﻟﻨﻔﻮﺱ ،ﻭﻫﻲ
ﺃﺣﺪﺍﺙ ﺟﺴﺎﻡ ﺘﺰ ﳍﺎ ﺍﻷﺭﺽ ،ﻭﺗﻀﻄﺮﺏ ﻣﻦ ﻫﻮﳍﺎ ،ﻭﺗﻠﺘﻬﻢ ﻣﺎ ﻓﻮﻗﻬﺎ ،ﻭﻟﻌﻤﺮ ﺍﳊﻖ ﺇﻥ ﺫﻟـﻚ ﻷﻣـﺮ
ﻋﻈﻴﻢ ﺟﻠﻞ ،ﻭﺇﻥ ﻣﺴﺦ ﺍﻹﻧﺴﺎﻥ ﻭﲢﻮﻳﻞ ﺻﻮﺭﺗﻪ ﺇﱃ ﺻﻮﺭﺓ ﺃﺧﺮﻯ ،ﺃﻫﻮﻥ ﻣﻦ ﺍﳋﺴﻒ ﺑﺎﻟﺒﻘﺎﻉ ﻭﺍﻟﺒﻼﺩ،
ﻭﺍﻟﻜﻞ ﻫﲔ ﻋﻠﻰ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺷﺄﻥ ﺇﻋﺎﺩﺓ ﺍﳋﻠﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ :ﻭﻫ ﻮ ﺍﱠﻟﺬﻱ ﻳﺒ ﺪﺃﹸ ﺍﹾﻟ
ﺨ ﹾﻠ ﻖ ﹸﺛﻢ ﻳﻌﻴ ﺪ ﻩ
ﻭﻫﻮ ﹶﺃ ﻫ ﻮﻥﹸ ﻋﹶﻠﻴ ﻪ .(3)ﻭﻣﻊ ﺫﻟﻚ ﲡﺪ ﻣﻦ ﻳﺴﺘﻌﻈﻢ ﺍﳌﺴﺦ ،ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﺆﻭﻟﻪ ،ﻭﻳﺰﻋﻢ ﺃﻧﻪ ﻣﺴﺦ ﻣﻌﻨـﻮﻱ
ﳝﺴﺦ ﻓﻴﻪ ﺍﳋﹸﻠﻖ ﻭﻻ ﺗﺘﻐﲑ ﺍﻟﺼﻮﺭﺓ ﺍﳋ ﹾﻠﻘﻴﺔ ،ﻭﺍﻟﻜﻞ ﻫﲔ ﻋﻠﻰ ﺍﷲ ،ﻭﺍﻟﻜﻞ ﺟﺎﺀ ﻓﻴﻪ ﺍﳋﱪ ﻋﻦ ﺍﷲ ﻭﻋـﻦ
ﺭﺳﻮﻟﻪ ،ﻭﺍﻟﻜﻞ ﺣﺎﺩﺙ ﻭﻭﺍﻗﻊ ﻓﻴﻤﺎ ﻣﻀﻰ ،ﻭﻣﺘﻮﻋﺪ ﺑﻪ ﻓﻴﻤﺎ ﺑﻘﻲ ،ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﻨﺒﻨﺎ ﺃﻟﻴﻢ ﺳﺨﻄﻪ،
ﻭﻋﻈﻴﻢ ﻋﻘﺎﺑﻪ.
) ( 1ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ،ﺡ . 698 / 1 ،1902ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ .25/2ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ،ﺡ، 961
.241/3ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ،ﺡ . 35/6 ،29278
) ( 2ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺡ . 2225/4 ،2910
) ( 3ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺍﻵﻳﺔ . 27
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ﺍﳋﺎﲤﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﲟﻨﻪ ﻭﻛﺮﻣﻪ ﺗﺘﻮﺍﱃ ﺍﳌﻜﺮﻣﺎﺕ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪ ﻻ
ﺷﺮﻳﻚ ﻟﻪ ،ﺷﻬﺎﺩﺓ ﻋﺒﺪ ﻳﻄﻠﺐ ﻣﻐﻔﺮﺓ ﺫﻧﺒﻪ ،ﻭﻳﺮﺟﻮ ﺭﲪﺔ ﺭﺑﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒـﺪ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ ،
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ ،ﺃﻣﺎ ﺑﻌﺪ
ﻓﻘﺪ ﺗﺒﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ،ﻭﺃﻧﻪ ﻭﺍﻗﻊ ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻣﺘﻮﻋﺪ ﺑﻪ ﺍﻟﻌﺼﺎﺓ
ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺃﻥ ﺃﻧﻮﺍﻉ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﱪ،
ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻜﺎﻝ ﻣﺘﻨﻮﻉ ،ﻓﺘﺎﺭﺓ ﻳﻜﻮﻥ ﺯﻟﺰﺍﻻ ﻣﺪﻣﺮﺍ ،ﻭﺗﺎﺭﺓ ﻳﺄﰐ ﻋﻠﻰ ﻫﻴﺌﺔ ﺭﻳﺢ ﻋﺎﺗﻴﺔ ،ﻭﺗﺎﺭﺓ ﺛﺎﻟﺜﺔ ﻳﻜﻮﻥ
ﻣﺮﺿﺎ ﻋﻀﺎﻻ ،ﻭﺗﺎﺭﺓ ﺭﺍﺑﻌﺔ ﻳﻜﻮﻥ ﺧﺴﻔﺎ ﻭﻣﺴﺨﺎ ...ﺇﱃ ﺁﺧﺮ ﺻﻮﺭ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ .
ﻛﻤﺎ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﺃﺳﺒﺎﺑﻪ ﻣﺘﻌﺪﺩﺓ ﻳﺄﰐ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ،ﻭﺍﻟﺸﺮﻙ ،ﻭﺗـﺮﻙ ﺍﻟـﺼﻼﺓ ،ﰒ ﺍﻟﻠـﻮﺍﻁ،
ﻭﺍﻟﺰﱏ ،ﻭﺍﻹﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻨﻤﻴﻤﺔ ...ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺒﺤﺚ .
ﻭﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﺗﻀﺢ ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺧﺎﺻﺎ ﻛﺎﻥ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜﺎﻝ ﺧﺎﺻﺎ،
ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻋﺎﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻋﺎﻣﺔ ،ﻭﻣﺎ ﺭﺑﻚ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ.
ﻭﻇﻬﺮ ﻟﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﻮﻋﺪ ﺑﻪ ﻟﻴﺲ ﺧﱪﺍ ﻣﺎﺿﻴﺎ ،ﺑﻞ ﻫﻮ ﺣﻖ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ،ﻭﻫﻮ ﻭﻋﻴـﺪ ﻣﺘﺤـﺘﻢ
ﺍﻟﻮﻗﻮﻉ ﺃﻗﺴﻢ ﺍﻟﻨﱯ ﻋﻠﻰ ﺑﻌﺾ ﺻﻮﺭﻩ ﺃﺎ ﺳﺘﻘﻊ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻘﺎﻣﺔ ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﺃﺳﺒﺎﺎ ،ﻭﺑﲔ ﰲ ﺻﻮﺭ
ﺃﺧﺮﻯ ﺃﺎ ﻣﻘﺒﻠﺔ ﻻ ﳏﺎﻟﺔ ،ﻓﻮﻳﻞ ﳌﻦ ﺃﺩﺭﻛﻬﺎ!.
ﻭﻳﻨﺒﻐﻲ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﻹﺣﺎﻃﺔ ﺑﺄﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ،ﻭﻣﻌﺮﻓﺔ ﺃﻧﻮﺍﻋﻪ ،ﻭﲢﺬﻳﺮ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻮﻗـﻮﻉ
ﰲ ﺃﺳﺒﺎﺑﻪ؛ ﻟﺌﻼ ﺗﺴﺘﺠﻠﺐ ﻏﻀﺐ ﺍﷲ ﻭﻣﻘﺘﻪ ،ﻭﻋﻠﻰ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﻭﺃﺭﺑﺎﺏ ﺍﳌﻨﺎﺑﺮ ﻭﺭﺟﺎﻝ ﺍﻹﻋﻼﻡ ﺗﻮﻋﻴﺔ
ﺍﻷﻣﺔ ﺑﻨﺤﻮ ﺫﻟﻚ ،ﻭﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﻣﺎ ﳛﻘﻖ ﳍﻢ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻣﻐﺒﺔ ﻫﺬﻩ ﺍﻷﻫﻮﺍﻝ ﺍﻟﻌﻈﺎﻡ ﻭﺍﳌﺨﺎﻃﺮ ﺍﳉﺴﺎﻡ ،
ﺃﻟﻴﺴﺖ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻣﻦ ﻣﻌﻬﺎ ﻳﺒﻨﻮﻥ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﻢ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻠﻰ ﺃﻭﻫﺎﻡ ﻭﺧﺮﺍﻓﺎﺕ ﺗـﻀﻤﻨﻬﺎ
ﺍﻟﻜﺘﺎﺏ ﺍﶈﺮﻑ ﺍﳌﻌﺘﻤﺪ ﻟﺪﻳﻬﻢ؟ ﻭﻫﻮ ﻛﻠﻪ ﺃﻭﻫﺎﻡ ﻭﺃﺳﺎﻃﲑ ،ﺃﻓﻼ ﻳﻜﻮﻥ ﺃﺭﺑﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﻟﺪﺓ ﻭﺍﻟـﻮﺣﻲ
ﺍﶈﻔﻮﻅ ﺃﻭﱃ ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻹﺭﺷﺎﺩﺍﺕ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻹﳍﻴﺔ؟!
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ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺳﺒﺤﺎﻧﻪ ،ﻧﺎﻓﻌﺎ ﻟﻜﺎﺗﺒﻪ ،ﻣﻔﻴﺪﺍ ﳌﻦ
ﺍﺳﺘﺮﺷﺪ ﺑﻪ ،ﻭﺃﻥ ﳚﺰﻱ ﺧﲑﺍ ﻛﻞ ﻣﻦ ﺃﻋﺎﻥ ﻋﻠﻰ ﺇﻇﻬﺎﺭﻩ ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻻ ﲣﻠﻮ ﳑﺎ ﻃﺒﻊ ﻋﻠﻴﻪ ﺍﻟﺒـﺸﺮ
ﻣﻦ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻀﻌﻒ .
ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ،ﻭﻗﺪﻭﺓ ﺍﳋﻠﻖ ﺃﲨﻌﲔ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .
ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ
-ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ .
-ﺍﻵﺣﺎﺩ ﻭ ﺍﳌﺜﺎﱐ ،ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ،ﲢﻘﻴﻖ ﻓﻴﺼﻞ ﺍﳉﻮﺍﺑﺮﺓ ،ﻥ .ﺩﺍﺭ ﺍﻟﺮﺍﻳﺔ ﺍﻟﺮﻳﺎﺽ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ .
-ﺃﺛﺮ ﺍﳌﻌﺎﺻﻲ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ ،ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺍﻟﻌﺜﻴﻤﲔ ،ﻥ .ﺩﺍﺭ ﺍﻟﻮﻃﻦ ﺍﻟﺮﻳﺎﺽ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ.
-ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺘﺎﺭﺓ .ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ،ﲢﻘﻴﻖ ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺩﻫﻴﺶ،
ﻥ .ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ،ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺍﻹﺳﺘﺬﻛﺎﺭ ،ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﻟﻘﺮﻃﱯ ،ﲢﻘﻴﻖ ﺳﺎﱂ ﺑﻦ ﳏﻤﺪ ﻋﻄﺎ ،ﻭﳏﻤـﺪ ﻋﻠـﻲ
ﻣﻌﻮﺽ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ .ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ،ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﺎﻫﺮ ﻋﺎﺷﻮﺭ ،ﻥ .ﺩﺍﺭ ﺳﺤﻨﻮﻥ ،ﺗﻮﻧﺲ .
-ﺗﺮﺗﻴﺐ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ .ﺗﺮﺗﻴﺐ ﺍﻟﻄﺎﻫﺮ ﺃﲪﺪ ﺍﻟﺰﻭﺍﻭﻱ ،ﻥ .ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺍﻟﺮﻳﺎﺽ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ .
-ﺍﻟﺘﺮﻏﻴﺐ ﻭ ﺍﻟﺘﺮﻫﻴﺐ ،ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﻮﻱ ﺍﳌﻨﺬﺭﻱ ،ﲢﻘﻴﻖ .ﺇﺑﺮﺍﻫﻴﻢ ﴰﺲ ﺍﻟـﺪﻳﻦ ،ﻥ .ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ .ﺑﲑﻭﺕ .
-ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ،ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ ،ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﺑﻴﺎﺭﻱ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌـﺮﰊ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ .
-ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺮﺍﺯﻱ ،ﲢﻘﻴﻖ ﺃﺳﻌﺪ ﳏﻤﺪ ﻃﻴﺐ ،ﻥ .ﺍﳌﻜﺘﺒﺔ
ﺍﻟﻌﺼﺮﻳﺔ ،ﺻﻴﺪﺍ .
-ﺗﻔﺴﲑ ﺍﻟﺜﻮﺭﻱ ،ﺳﻔﻴﺎﻥ ﻳﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﺮﻭﻕ ﺍﻟﺜﻮﺭﻱ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑـﲑﻭﺕ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ.
-ﺗﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﱐ ،ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺍﻟﺼﻨﻌﺎﱐ ،ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﻣﺴﻠﻢ ،ﻥ .ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ ﺍﻟﺮﻳﺎﺽ،
ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ،ﻥ .ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﻭ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ .
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-ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ،ﺃﻭ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ،ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ ،
ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ ،ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻌﺪﻱ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ
ﺍﻟﻠﻮﳛﻖ ،ﻥ .ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ .ﲢﻘﻴﻖ ﺩ .ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛـﻲ ،ﻥ .ﺩﺍﺭ
ﻫﺠﺮ ،ﻣﺼﺮ .ﻭ ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ .ﺑﲑﻭﺕ .
-ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﻪ .
-ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( .ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ،ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐـﺎ ،ﻥ.
ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ ،ﺑﲑﻭﺕ .ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ .
-ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﳌﻦ ﺑﺪﻝ ﺩﻳﻦ ﺍﳌﺴﻴﺢ ،ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﲢﻘﻴﻖ ﲪـﺪﺍﻥ ﺍﳊﻤـﺪﺍﻥ،
ﻭﺁﺧﺮﻭﻥ ،ﻥ .ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ ،ﺍﻟﺮﻳﺎﺽ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﳌﻦ ﺳﺄﻝ ﻋﻦ ﺍﻟﺪﻭﺍﺀ ﺍﻟﺸﺎﰲ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋـﻲ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘـﺐ
ﺍﻟﻌﻠﻤﻴﺔ .ﺑﲑﻭﺕ .
-ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ،ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻜﻤﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﲢﻘﻴﻖ ﺩ .ﻋﺒﺪ ﷲ ﺍﻟﺘﺮﻛﻲ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ .ﻭ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ .
-ﺍﻟﺮﻭﺡ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺰﺭﻋﻲ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ .ﺑﲑﻭﺕ .
-ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ،ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ،ﻥ .ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﺍﻟﺮﻳﺎﺽ .
-ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﱐ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﻥ .ﺩﺍﺭ ﺍﻟﻔﻜﺮ.
-ﺳﻨﻦ ﺑﻦ ﻣﺎﺟﻪ ،ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺑﻦ ﻓﺆﺍﺩ ﺑﻦ ﻋﺒـﺪ ﺍﻟﺒـﺎﻗﻲ ،ﻥ .ﺩﺍﺭ ﺍﻟﻔﻜـﺮ،
ﺑﲑﻭﺕ .
-ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ،ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻴﻬﻘﻲ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﻄﺎ ،ﻥ .ﻣﻜﺘﺒﺔ ﺍﻟﺒﺎﺯ ،ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ .
-ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ،ﲢﻘﻴﻖ ﺃﲪﺪ ﺷﺎﻛﺮ ،ﻥ .ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ،ﺑﲑﻭﺕ .
-ﺳﻨﻦ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ ﳝﺎﱐ ،ﻥ .ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ .
-ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ،ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺍﻟﻨﺴﺎﺋﻲ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﺒﻨﺪﺍﺭﻱ ،ﻭﺳـﻴﺪ ﺣـﺴﻦ ،ﻥ .ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ ،ﻥ .ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ .
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-ﺷﻌﺐ ﺍﻹﳝﺎﻥ ،ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ.
-ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺴﱵ ،ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ،ﻥ .ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ.
ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺻﺤﻴﺢ ﻣﺴﻠﻢ .ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ .ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ،ﻥ .ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ
،ﺑﲑﻭﺕ .
-ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ،ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ،ﲢﻘﻴﻖ ﺣﺴﻨﲔ ﳏﻤﺪ ﳐﻠـﻮﻑ ،ﻥ .ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ،
ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ.
-ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ،ﲢﻘﻴﻖ ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ ،ﻥ .ﺩﺍﺭ
ﺍﳌﻌﺮﻓﺔ .
-ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻤﲑﺓ ،ﻥ .ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺍﻟﻔﺮﺩﻭﺱ ﲟﺄﺛﻮﺭ ﺍﳋﻄﺎﺏ ،ﻟﻠﺪﻳﻠﻤﻲ ،ﲢﻘﻴﻖ ﺍﻟﻌﻴﺪ ﺯﻏﻠﻮﻝ ،ﻥ .ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ .
-ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ،ﻥ .ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ.
-ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳍﻴﺜﻤﻲ ،ﻥ .ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ،ﺍﻟﻘﺎﻫﺮﺓ .
-ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﲨﻊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ﻭﺍﺑﻨﻪ ﳏﻤﺪ ،ﺗﺼﻮﻳﺮﺍ ﻋﻦ ﻃﺒﻌـﺔ
ﺍﳌﻠﻚ ﺳﻌﻮﺩ .
-ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ،ﺇﻋﺪﺍﺩ ﻋﺒﺪ ﺍﷲ ﺍﻟﻄﻴﺎﺭ ،ﻥ .ﺩﺍﺭ ﺍﻟﻮﻃﻦ ،ﺍﻟﺮﻳﺎﺽ ،ﺍﻟﻄﺒﻌـﺔ
ﺍﻷﻭﱃ .
-ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺧﺎﻃﺮ ،ﻥ .ﻣﻜﺘﺒـﺔ ﻟﺒﻨـﺎﻥ،
ﺑﲑﻭﺕ .
-ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻲ ،ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺜﲎ ﺃﺑﻮ ﻳﻌﻠﻲ ﺍﳌﻮﺻﻠﻲ ،ﲢﻘﻴﻖ ﺣـﺴﲔ ﺳـﻠﻴﻢ ﺃﺳـﺪ ،ﻥ .ﺩﺍﺭ
ﺍﳌﺄﻣﻮﻥ .ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ.
-ﺍﳌﺴﻨﺪ ،ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻥ .ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ ،ﻣﺼﺮ .
-ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ،ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺍﻷﺯﺩﻱ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ،ﻭﻋﺎﺷﻮﺭ ﺑﻦ ﻳﻮﺳـﻒ ،ﻥ .ﺩﺍﺭ
ﺍﳊﻜﻤﺔ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ
-ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ .ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﻄﱪﺍﱐ ،ﲢﻘﻴﻖ ﲪﺪﻱ ﺍﻟﺴﻠﻔﻲ ،ﻥ .ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ،
ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ ،ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻄﻴﺎﻟﺴﻲ ،ﻥ .ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ .
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-ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﲢﻘﻴﻖ ﻛﻤﺎﻝ ﺍﳊـﻮﺕ ،ﻥ .ﻣﻜﺘﺒـﺔ ﺍﻟﺮﺷـﺪ
ﺍﻟﺮﻳﺎﺽ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ .ﺳﻠﻴﻤﺎﻥ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ ،ﲢﻘﻴﻖ ﻃﺎﺭﻕ ﺑﻦ ﻋﻮﺽ ﺍﷲ ،ﻭﻋﺒﺪﺍﶈﺴﻦ ﺍﳊـﺴﻴﲏ ،ﻥ.
ﺩﺍﺭ ﺍﳊﺮﻣﲔ ،ﺍﻟﻘﺎﻫﺮﺓ .
-ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ،ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﻄﱪﺍﱐ ،ﲢﻘﻴﻖ ﲪﺪﻱ ﺍﻟـﺴﻠﻔﻲ ،ﻥ .ﻣﻜﺘﺒـﺔ ﺍﻟﻌﻠـﻮﻡ
ﻭﺍﳊﻜﻢ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ .
-ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻭ ﻣﻨﺸﻮﺭ ﻭﻻﻳﺔ ﺍﻟﻌﻠﻢ ﻭ ﺍﻹﺭﺍﺩﺓ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑـﻦ ﺃﻳـﻮﺏ ﺍﻟﺰﺭﻋـﻲ ،ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ .
-ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ،ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ .ﲢﻘﻴﻖ ﳏﻤﺪ ﺳﻴﺪ ﻛـﻴﻼﱐ ،ﻥ.
ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ .
-ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ،ﻥ .ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒـﺔ،
ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ .
-ﺍﳌﻮﻃﺄ ،ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﻷﺻﺒﺤﻲ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺑﻦ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ،ﻥ .ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ،ﻣﺼﺮ .
76
ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ
ﺏ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺘﻨﺎﻭﻝ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺍﻟﻮﺍﺭﺩ ﺫﻛﺮﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟﻨﺬﻳ ﹶﻘﻨ ﻬ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﺏ ﺍ َﻷ ﹾﻛﺒ ﹺﺮ ﹶﻟ ﻌﻠﱠﻬ ﻢ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ . (1) ﻛﻤﺎ ﻳﻮﺿﺢ ﺃﻧﻮﺍﻋﻪ ﻭﺃﺳﺒﺎﺑﻪ.
ﺍ َﻷ ﺩﻧﻰ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻌﺬﹶﺍ ﹺ
ﻭﺗﻀﻤﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ،ﻭﺃﻧﻪ ﻭﺍﻗﻊ ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻣﺘﻮﻋﺪ ﺑﻪ ﺍﻟﻌﺼﺎﺓ ﻣﻦ
ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺃﻥ ﺃﻧﻮﺍﻉ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﱪ ،ﻭﺃﻥ
ﻫﺬﺍ ﺍﻟﻨﻜﺎﻝ ﻣﺘﻨﻮﻉ ،ﻓﺘﺎﺭﺓ ﻳﻜﻮﻥ ﺯﻟﺰﺍﻻ ﻣﺪﻣﺮﺍ ،ﻭﺗﺎﺭﺓ ﻳﺄﰐ ﻋﻠﻰ ﻫﻴﺌﺔ ﺭﻳﺢ ﻋﺎﺗﻴﺔ ،ﻭﺗﺎﺭﺓ ﺛﺎﻟﺜـﺔ ﻳﻜـﻮﻥ
ﻣﺮﺿﺎ ﻋﻀﺎﻻ ،ﻭﺗﺎﺭﺓ ﺭﺍﺑﻌﺔ ﻳﻜﻮﻥ ﺧﺴﻔﺎ ﻭﻣﺴﺨﺎ ...ﺇﱃ ﺁﺧﺮ ﺻﻮﺭ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ .
ﻛﻤﺎ ﺗﺒﲔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﺃﺳﺒﺎﺑﻪ ﻣﺘﻌﺪﺩﺓ ﻳﺄﰐ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ،ﻭﺍﻟﺸﺮﻙ ،ﻭﺗﺮﻙ ﺍﻟـﺼﻼﺓ ،ﰒ
ﺍﻟﻠﻮﺍﻁ ،ﻭﺍﻟﺰﱏ ،ﻭﺍﻹﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻨﻤﻴﻤﺔ ...ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺒﺤﺚ .
ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﺗﻀﺢ ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺧﺎﺻﺎ ﻛﺎﻥ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜﺎﻝ ﺧﺎﺻﺎ ،ﻭﻛﻠﻤﺎ ﻛﺎﻥ
ﺍﻟﺴﺒﺐ ﻋﺎﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻋﺎﻣﺔ ،ﻭﻣﺎ ﺭﺑﻚ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ.
ﻭﻇﻬﺮ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﻮﻋﺪ ﺑﻪ ﻟﻴﺲ ﺧﱪﺍ ﻣﺎﺿﻴﺎ ،ﺑﻞ ﻫﻮ ﺣﻖ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ،ﻭﻫﻮ ﻭﻋﻴﺪ
ﻣﺘﺤﺘﻢ ﺍﻟﻮﻗﻮﻉ ﺃﻗﺴﻢ ﺍﻟﻨﱯ ﻋﻠﻰ ﺑﻌﺾ ﺻﻮﺭﻩ ﺃﺎ ﺳﺘﻘﻊ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻘﺎﻣﺔ ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﺃﺳﺒﺎﺎ ،ﻭﺑﲔ ﰲ
ﺻﻮﺭ ﺃﺧﺮﻯ ﺃﺎ ﻣﻘﺒﻠﺔ ﻻ ﳏﺎﻟﺔ ،ﻓﻮﻳﻞ ﳌﻦ ﺃﺩﺭﻛﻬﺎ!.
) ( 1ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺍﻵﻳﺔ .21
77
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
ﺍﳌﻘﺪﻣﺔ 3....................................................................................
ﲤﻬﻴﺪ 5......................................................................................
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ :ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ
-ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻫﻞ ﻋﺪﻡ ﺍﻟﻌﻘﻮﺑﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ؟11...................................
-ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﳌﺎﺫﺍ ﺗﻔﻠﺖ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻐﻄﺮﺳﺔ ﺍﻟﻈﺎﳌﺔ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ؟12.......................
-ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻣﱴ ﻳﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﻋﺎﻣﺎ ،ﻭ ﻣﱴ ﻳﻜﻮﻥ ﺧﺎﺻﹰﺎ ؟14.........................
-ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺚ ﺭﲪﺔ ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺍﳌﺴﻠﻢ ﺇﻥ
ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻳﺴﻠﻄﻬﺎ ﺍﷲ ﻋﻠﻰ ﺍﳋﻠﻖ ﺗﻌﺘﱪ ﻋﺬﺍﺑﺎ 15.......................................
-ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ :ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﺑﺘﻼﺀ ﻭ ﺍﻟﻌﺬﺍﺏ؟19...................................
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ .ﻧﻈﺎﺋﺮ ﺍﻵﻳﺔ
-ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ 24................................................................
-ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ25..................................................................
-ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ 28...............................................................
-ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ28...................................................................
-ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﲔ30.................................................................
-ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ 30..................................................................
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ :ﺍﻷﺳﺒﺎﺏ :
-ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ 34....................................................................
-ﺗﺮﻙ ﺍﻟﺼﻼﺓ 36.................................................................... .
-ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ 37.......................................................................
-ﺗﺮﻙ ﺍﳉﻬﺎﺩ39.......................................................................
78
ﻇﻬﻮﺭ ﺍﻟﻔﺎﺣﺸﺔ 40................................................................... -
ﻧﻘﺾ ﺍﻟﻌﻬﺪ 42...................................................................... -
ﺍﻟﺮﺑﺎ 44............................................................................. -
ﻋﺪﻡ ﺍﻟﺘﱰﻩ ﻣﻦ ﺍﻟﺒﻮﻝ46............................................................... -
ﺍﻹﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ 47................................................................ -
ﻋﺪﻡ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ50............................................................ -
ﺍﻟﻨﻤﻴﻤﺔ51........................................................................... -
ﻛﺜﺮﺓﺍﳋﺒﺚ51....................................................................... -
ﺍﻟﻜﺬﺏ52........................................................................... -
ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ :ﺃﺻﻨﺎﻑ ﺍﻟﻌﺬﺍﺏ
ﺍﳍﻼﻙ ﺍﻟﻌﺎﻡ 57...................................................................... -
ﺍﻟﻐﺮﻕ 58........................................................................... -
ﺍﻟﺮﻳﺢ 58............................................................................ -
ﺍﻟﺰﻻﺯﻝ 59.......................................................................... -
ﺍﻟﺼﻴﺤﺔ 60.......................................................................... -
ﻭﻗﻮﻉ ﺍﻟﺒﺄﺱ ﺑﻴﻨﻬﻢ 61.............................................................. . -
ﺍﻟﻄﺎﻋﻮﻥ 62......................................................................... -
ﻋﺬﺍﺏ ﺍﻟﻘﱪ 64...................................................................... -
ﺍﳌﺴﺦ65............................................................................ -
ﺍﳋﺴﻒ 69.......................................................................... -
ﺍﳋﺎﲤﺔ 72........................................................................... -
ﻓﻬﺮﺱ ﺍﳌﺮﺍﺟﻊ ﻭ ﺍﳌﺼﺎﺩﺭ 73.......................................................... -
ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ77 ................................................................... -
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ78................................................................ -
79
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