‫ﻭﻗﺖ ﻣﺴﺘﻘﻄﻊ‬

‫ﺗﺄﻣﻼﺕ ﻗﺮﺁﻧﻴﺔ ﻓﻲ ﻭﺍﻗﻊ ﻣﻀﻄﺮﺏ‬

‫‪‬‬
 ‫ﻭﻗﺖ ﻣﺴﺘﻘﻄﻊ‬
lã õfl@…”aÎ@Ôœ@ÚÓ„eã”@p˝fldm
 lã õfl@…”aÎ@¿@ÚÓ„eã”@p˝fldm@NN… ‘n!fl@o”Î  

ºã€a@áj«@"n»fl  
ÙÎbó€a@—Ìãí  
Ô‡‹»€a@szj€aÎ@ÚÌÏË€a@Ú»ua㇋€@Ú”Ü@"◊ãfl  
2014O10569 
ISBN@Z@978 M@977 M@6463 M@08 M@0 
ÚÓ„br€a   

    
    
       
     
  

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 ‫ﺇﻫﺪﺍﺀ‬

‫ﺇﻟﻰ ﺃﺑﻲ ﺍﻟﺬﻱ ﻟﻢ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﻟﻠﻪ ﺃﻥ ﻳﺼﻠﻪ ﺃﺟﺮﻩ‬
‫ﺇﻟﻰ ﺃﻣﻲ ﺍﻟﺘﻲ ﻟﻢ ﺃﻓﺮﺡ ﺑﺜﻨﺎﺀ ﺃﺣﺪ‬
‫ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻛﻔﺮﺣﻲ ﺑﺜﻨﺎﺋﻬﺎ ﻋﻠﻴﻪ‬
‫ﺇﻟﻰ ﺃﺳﺮﺗﻲ ﺍﻟﺼﻐﻴﺮﺓ‬
‫ﺇﻟﻰ ﺃﺧﻲ ﻭﺃﺧﺘﻲ‬
‫ﺇﻟﻰ ﻛﻞ ﻣﻦ ﻋﻠﻤﻨﻲ ﺣﺮﻓﺎ‬
‫ﺇﻟﻰ ﻛﻞ ﻣﻦ ﻧﺼﺤﻨﻲ ﻳﻮﻣﺎ‬
‫ﺇﻟﻰ ﺃﺟﻴﺎﻝ ﻟﻦ ﺃﺭﺍﻫﺎ ﻭﻟﻜﻦ ﺩﻓﻌﻨﻲ‬
‫ﺣﺒﻲ ﻟﻬﻢ ﻟﻜﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ‬
‫ﺇﻟﻰ ﺃﻣﺔ ﺃﺣﺐ ﻛﻞ ﺃﺑﻨﺎﺋﻬﺎ ﻓﻲ ﺍﻟﻠﻪ‪،‬‬
‫ﺍﺳﻤﺎ ﺍﺳﻤﺎ‪ ،‬ﻭﻓﺮﺩﺍ ﻓﺮﺩﺍ‬
‫‪‡yã€a@áj«@çn»fl‬‬

‫‪-5-‬‬
 ‫ﻣﻘﺪﻣﺔ‬
‫ﺩ‪.‬ﻣﺤﻤﺪ ﻋﻠﻲ ﻳﻮﺳﻒ‬

‫ﻟﻤﻌﺘﺰ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻗﻠﻢ ﺫﻭ ﻃﺎﺑﻊ ﺧﺎﺹ‪ ،‬ﻭﻋﺒﻖ ﻣﻤﻴﺰ ﻳﺸﺒﻪ ﻛﺜﻴﺮﺍ‬
‫ﺷﺨﺼﻴﺘﻪ ﺍﻟﺘﻲ ﻋﺮﻓﺘﻬﺎ ﻣﻨﺬ ﺳﻨﻮﺍﺕ‪ ،‬ﺟﺎﺩ ﻓﻲ ﻏﻴﺮ ﺧﺸﻮﻧﺔ‪ ،‬ﺣﺎﺯﻡ ﻓﻲ‬
‫ﻏﻴﺮ ﺣﺪﺓ ﺃﻭ ﺻﻠﻒ ﻣﺘﻤﺴﻚ ﺑﻤﺒﺎﺩﺋﻪ ﺣﺮﻳﺺ ﻋﻠﻰ ﺇﻇﻬﺎﺭﻫﺎ ﺑﻜﻞ‬
‫ﺳﺒﻴﻞ ﺣﺘﻰ ﻟﻮ ﺗﻨﺎﺳﻰ ﺗﻠﻚ ﺍﻟﻤﺒﺎﺩ￯ﺀ ﺟﻞ ﻣﻦ ﺣﻮﻟﻪ!‬
‫ﺗﻠﻚ ﺍﻟﺴﻤﺎﺕ ﺗﻈﻬﺮ ﺑﻮﺿﻮﺡ ﻋﻠﻰ ﻗﻠﻤﻪ ﺧﺼﻮﺻﺎ ﻓﻲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﺮﺍﺋﻊ ”ﻭﻗﺖ ﻣﺴﺘﻘﻄﻊ“ ﺍﻟﺬﻱ ﺷﺮﻓﻨﻲ ﺑﻨﺴﺨﺔ ﻣﺒﺪﺋﻴﺔ ﻣﻨﻪ؛ ﻟﻴﺴﻌﺪ‬
‫ﻗﻠﻤﻲ ﺑﺘﻘﺮﻳﻈﻬﺎ ﺑﻌﺪ ﺳﻌﺎﺩﺓ ﻋﻴﻨﺎﻱ ﻭﻋﻘﻠﻲ ﺑﻤﻄﺎﻟﻌﺘﻬﺎ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﺎ‬
‫ﺣﻮﺗﻪ ﻣﻦ ﻓﻮﺍﺋﺪ ﻭﻟﻔﺘﺎﺕ ﺑﺪﻳﻌﺔ‪.‬‬
‫ﻭ ﺭﻏﻢ ﺃﻧﻨﻲ ﻓﻲ ﻛﻞ ﻣﺮﺓ ﻳﻄﻠﺐ ﻣﻨﻲ ﺃﺣﺪ ﺇﺧﻮﺍﻧﻲ ﺍﻟﻜﺘﺎﺏ‬
‫ﺗﻘﺪﻳﻢ ﺃﺣﺪ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﺃﺻﺮ ﻋﻠﻰ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺃﻧﻨﻲ ﺃﻗﻞ ﻣﻦ ﺃﻥ ﺃﻓﻌﻞ‬
‫ﺇﻻ ﺃﻧﻪ ﺃﺧﻲ ﻣﻌﺘﺰ ﺃﺑﻰ ﺇﻻ ﺃﻥ ﻳﺸﺮﻓﻨﻲ ﺑﻬﺬﺍ ﻭﻻ ﻳﻤﻜﻨﻨﻲ ﺃﻥ ﺃﺭﺩ‬

‫‪-7-‬‬
‫ﻟﻪ ﻃﻠﺒﺎ‪ -‬ﺧﺼﻮﺻﺎ ‪-‬ﻓﻲ ﺑﺎﻛﻮﺭﺓ ﺇﻧﺘﺎﺟﻪ ﻭﺍﻟﺬﻱ ‪-‬ﺑﻌﺪ ﺃﻥ ﻃﺎﻟﻌﺘﻪ‪-‬‬
‫ﻭﺟﺪﺕ ﺃﻧﻨﻲ ﺑﺎﻟﻔﻌﻞ ﺑﺤﺎﺟﺔ ﻟﻠﻜﺘﺎﺑﺔ ﻋﻨﻪ ﻭﺑﻴﺎﻥ ﺷﻰﺀ ﻳﺴﻴﺮ ﻣﻤﺎ‬
‫ﺷﻌﺮﺕ ﺑﻪ ﺑﻌﺪ ﻗﺮﺍﺀﺗﻪ‪.‬‬
‫ﻭﺑﺎﻛﻮﺭﺓ ﺇﻧﺘﺎﺝ ﺍﻟﻤﻬﻨﺪﺱ ﻣﻌﺘﺰ ‪-‬ﻭﺍﻟﺘﻲ ﻫﻲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺑﻴﻦ‬
‫ﺃﻳﺪﻳﻨﺎ ‪-‬ﺗﻌﺪ ﻓﻲ ﺗﻘﺪﻳﺮﻱ ﺍﻟﻤﺘﻮﺍﺿﻊ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﻛﺘﺐ ﻣﺆﺧﺮﺍ ﻓﻲ ﺷﺄﻥ‬
‫ﺍﻟﺘﺪﺑﺮ ﺍﻟﻮﺍﻗﻌﻲ ﻵﻳﺎﺕ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺍﻟﺤﻜﻴﻢ ﻭﻣﺤﺎﻭﻟﺔ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ‬
‫ﺍﺳﺘﻨﺒﺎﻃﺎﺕ ﻭﻓﻮﺍﺋﺪ ﺗﺘﺼﻞ ﺑﻤﺎ ﻧﻌﺎﺻﺮﻩ ﻣﻦ ﺃﺣﺪﺍﺙ ﻭﺁﻓﺎﺕ ﺍﻛﺘﻮﺕ‬
‫ﺑﻬﺎ ﺃﻣﺘﻨﺎ ﺍﻟﻤﺴﻜﻴﻨﺔ‪.‬‬
‫ﻭﺗﺤﻴﺮ ﻛﺜﻴﺮﻭﻥ ﻓﻲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﻼﺟﺎﺕ ﻧﺎﺟﻌﺔ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‬
‫ﺗﺎﺭﻛﻴﻦ ﺍﻟﻤﻌﻴﻦ ﺍﻷﻧﻘﻰ ﻭﺍﻷﺻﻔﻰ ﻭﺍﻟﻨﻮﺭ ﺍﻟﻤﺒﻴﻦ ﺍﻟﺬﻱ ﻫﻮ ﻛﻔﻴﻞ‬
‫ﺑﺈﺿﺎﺀﺓ ﺗﻠﻚ ﺍﻟﻌﺘﻤﺔ ﺍﻟﺤﺎﻟﻜﺔ ﺍﻟﺘﻲ ﺗﺤﻴﻂ ﺑﺄﻓﻬﺎﻣﻨﺎ ﺃﺣﻴﺎﻧﺎ‪.‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻜﺎﺗﺐ ﻫﺎ ﻫﻨﺎ ﺃﻥ ﻳﺴﺘﻤﺪ ﻗﺒﺴﺎﺕ ﻣﻦ ﻧﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺃﻥ ﻳﺴﻘﻂ ﻋﺒﺮﻫﺎ ﻭﺗﻮﺟﻴﻬﺎﺗﻬﺎ ﻋﻠﻰ ﻭﺍﻗﻌﻨﺎ‬
‫ﺍﻟﻤﻌﺎﺻﺮ ﻣﻴﺰﻩ ﺍﻟﺘﻘﺎﻁ ﻣﺎﻫﺮ ﻟﻌﻴﻮﺏ ﺍﻷﻣﺔ ﻭﻋﻼﺝ ﺣﺎﺯﻡ ﻳﺼﻞ‬
‫ﺇﻟﻰ ﺍﻟﺼﺮﺍﻣﺔ ﺃﺣﻴﺎﻧﺎ‪.‬‬
‫ﻓﻠﻴﻘﺲ ﺃﺣﻴﺎﻧﺎ ﻋﻠﻰ ﻣﻦ ﻳﺮﺣﻢ‬ ‫ﻭﻣـــﻦ ﻳـــﻚ ﺣــﺎﺯﻣــﺎ‬

‫‪-8-‬‬
‫ﻛﻞ ﺫﻟﻚ ﺻﺎﻏﻪ ﺍﻟﻜﺎﺗﺐ ﺑﺪﻗﺔ ﻫﻨﺪﺳﻴﺔ ﻣﺒﻬﺮﺓ ﺃﺣﺴﺒﻪ ﻗﺪ ﺍﻛﺘﺴﺒﻬﺎ‬
‫ﻣﻦ ﻣﻬﻨﺘﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﻟﺘﻲ ﺃﻟﻘﺖ ﺑﻈﻼﻟﻬﺎ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺍﺳﺘﻨﺎﺟﺎﺗﻪ‬
‫ﺍﻟﻤﺮﺗﺒﺔ ﻭﺗﻮﺟﻴﻬﺎﺗﻪ ﺍﻟﻤﻨﻀﺒﻄﺔ ﻭﺍﻟﻤﺤﺪﺩﺓ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﺑﺮﺯ ﻣﺎ ﺗﻈﻬﺮ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻬﻨﺪﺳﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ‬
‫ﻟﻠﻜﺎﺗﺐ ﻫﻮ ﺫﻟﻚ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﺪﻗﻴﻖ ﻭﺍﻟﻘﺴﻄﺎﺱ ﺍﻟﻤﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ‬
‫ﺃﺭﺍﻩ ﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻀﺒﻄﻪ ﻓﻲ ﻗﻀﺎﻳﺎ ﺣﺴﺎﺳﺔ ﻛﻘﻀﻴﺔ ﺍﻟﺘﺴﺎﻣﺢ‬
‫‪ -‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻻ ﺍﻟﺤﺼﺮ‪ -‬ﻭﻫﻲ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺘﻲ ﺗﻄﺮﻑ‬
‫ﻓﻴﻬﺎ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺨﻠﻖ ﺑﻴﻦ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ ﺑﻴﻨﻤﺎ ﺍﺳﺘﻄﺎﻉ ﻛﺎﺗﺒﻨﺎ ﺃﻥ‬
‫ﻳﺒﻴﻦ ﺑﺴﻼﺳﺔ ﻭﻭﺿﻮﺡ ﺫﻟﻚ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻦ ﺍﻟﺘﺴﺎﻣﺢ ﻛﻔﻀﻞ ﻳﺘﻜﺮﻡ‬
‫ﺑﻪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻘﻮﻱ ﻭﺑﻴﻦ ﻋﺠﺰ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻤﺘﻜﺎﺳﻞ ﺍﻟﺬﻟﻴﻞ ﺍﻟﺬﻱ‬
‫ﻳﻐﻠﻒ ﺍﻟﺒﻌﺾ ﻫﻮﺍﻧﻪ ﺑﺜﻮﺏ ﺍﻟﺘﺴﺎﻣﺢ ﺑﻴﻨﻤﺎ ﻫﻮ ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﻫﺮﻭﺏ‬
‫ﻭﺍﻟﻜﺎﺗﺐ ﻣﻊ ﺫﻟﻚ ﺍﻟﺘﻮﺍﺯﻥ ﻟﻢ ﻳﻨﺲ ﺃﻥ ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺫﻟﻚ ﺍﻟﻔﻀﻞ‬
‫ﻻ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻟﺨﻠﻖ ﻭﺃﻥ ﻟﺼﺎﺣﺐ ﺍﻟﺤﻖ ﻣﻘﺎﻻ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻨﺰﻉ ﻣﻨﻪ ﺇﻥ ﺃﺭﺍﺩ ﻧﻴﻠﻪ ﻭﺃﻥ ﻓﻀﻞ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﻨﺎﺯﻝ ﻻ ﻳﻌﻄﻴﻪ ﻣﻦ‬
‫ﻻ ﻳﻤﻠﻚ ﻟﻤﻦ ﻻ ﻳﺴﺘﺤﻖ‪ ..‬ﻛﻞ ﺫﻟﻚ ﻓﻲ ﺇﻃﺎﺭ ﻣﺘﻨﺎﺳﻖ ﻭﺃﺳﻠﻮﺏ‬
‫ﺳﻬﻞ ﻳﻮﺻﻞ ﺍﻟﻔﻜﺮﺓ ﺑﺈﺣﻜﺎﻡ ﻭﺇﻗﻨﺎﻉ ﻭﺩﻭﻥ ﺗﻘﻌﺮ ﺃﻭ ﺗﻜﻠﻒ ﻭﻫﻜﺬﺍ‬
‫ﻓﻲ ﺳﺎﺋﺮ ﻣﻮﺍﺿﻊ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫‪-9-‬‬
‫ﻭﻟﻘﺪ ﻟﻔﺖ ﻧﻈﺮﻱ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﻓﺼﻮﻟﻪ ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﻝ‬
‫ﺗﻨﺎﻭﻝ ﺍﻟﺴﻮﺭ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻷﻭﻟﻰ ﺑﺎﻟﺘﺮﺗﻴﺐ ﻓﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺒﻘﺮﺓ ﺛﻢ‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ﺛﻢ ﺍﻟﻨﺴﺎﺀ ﺛﻢ ﺍﻟﻤﺎﺋﺪﺓ ﻭﻭﻗﻒ ﻓﻲ ﻛﻞ ﻓﺼﻞ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﻔﺼﻮﻝ ﺍﻷﺭﺑﻌﺔ ﻣﻊ ﻣﻮﺍﺿﻊ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻤﺎ‬
‫ﺗﺨﻠﻰ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﺴﻖ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﻲ ﺗﻠﻲ ﺫﻟﻚ ﺣﻴﺚ ﺍﻋﺘﻤﺪ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻤﻮﺿﻮﻋﻲ ﺍﻟﺤﺮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻠﺘﺰﻡ ﻓﻴﻪ ﺑﺘﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ‬
‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻧﻪ ﻻ ﻳﻼﻡ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ﻟﻢ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ﺗﺮﺗﻴﺒﺎ ﻣﻌﻴﻨﺎ‪.‬‬
‫ﻭﻟﻜﻨﻨﻲ ﻻ ﺃﺧﻔﻲ ﺃﻣﻨﻴﺔ ﻗﺪﻳﻤﺔ ﺗﺮﺍﻭﺩﻧﻲ ﺩﺍﺋﻤﺎ ﺃﻥ ﻳﺘﻄﺮﻕ‬
‫ﻣﻦ ﻓﺘﺤﺖ ﻟﻬﻢ ﺃﺑﻮﺍﺏ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺸﻜﻞ ﻣﻘﺎﺻﺪﻱ ﻣﻮﺿﻮﻋﻲ‬
‫ﺇﻟﻰ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﻓﻲ ﻣﺼﻨﻒ ﺟﺎﻣﻊ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺭﺍﻏﺒﻮ ﺍﻟﻨﻈﺮ‬
‫ﺍﻟﻤﻘﺎﺻﺪﻱ ﺍﻟﺸﺎﻣﻞ ﻟﻤﻌﺎﻧﻲ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻏﺮﺍﺭ ﻛﺘﺎﺏ ﺍﻟﺸﻴﺦ‬
‫ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ ﺭﺣﻤﻪ ﺍﻟﻠﻪ )ﻧﺤﻮ ﺗﻔﺴﻴﺮ ﻣﻮﺿﻮﻋﻲ ﻟﻠﻘﺮﺁﻥ( ﺫﻟﻚ‬
‫ﺑﺎﺏ ﻋﻈﻴﻢ ﺃﺗﻤﻨﻰ ﺃﻥ ﺗﻨﻬﺾ ﻫﻤﺔ ﺍﻟﻤﻬﻨﺪﺱ ﻣﻌﺘﺰ ﻭﻏﻴﺮﻩ ﻟﻠﻘﻴﺎﻡ ﺑﻪ‬
‫ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ ﺫﻟﻚ ﻷﻥ ﺍﻟﻠﻪ ﻗﺪ ﺣﺒﺎﻩ ﺑﺘﻠﻚ ﺍﻟﻤﻮﻫﺒﺔ‬
‫ﺍﻟﺘﻲ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﺁﻧﻔﺎ ﻭﺍﻟﺘﻲ ﻣﻜﻨﺘﻪ ﻣﻦ ﺻﻴﺎﻏﺔ ﺗﻠﻚ ﺍﻟﻮﻗﻔﺎﺕ‬
‫ﺍﻟﺒﺪﻳﻌﺔ ﺍﻟﺘﻲ ﻟﻢ ﺃﺳﺘﻄﻊ ﺍﻻﻧﺼﺮﺍﻑ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﺣﺘﻰ ﺃﻧﻬﻴﺘﻬﺎ ﻓﻲ‬

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‫ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺫﻟﻚ ﻟﻤﺎ ﺳﺒﺒﺘﻪ ﻭﻗﻔﺎﺕ ﻣﻌﺘﺰ ﻣﻦ ﺷﻐﻒ ﻭﺃﺛﺎﺭﺗﻪ ﻣﻦ‬
‫ﺃﻓﻜﺎﺭ ﻭﻣﻌﺎﻥ ﺭﺑﻤﺎ ﻳﻜﺘﺐ ﺍﻟﻤﺮﺀ ﻋﻨﻬﺎ ﻣﺴﺘﻘﺒﻼ ﻣﻘﺎﻻﺕ ﻭﻣﻘﺎﻻﺕ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻭﻗﺘﺎ ﻣﺴﺘﻘﻄﻌﺎ ﻣﻠﻴﺌﺎ ﺑﺎﻟﺨﻮﺍﻃﺮ ﻭﺍﻟﺸﺠﻮﻥ ﻭﺫﺍﺧﺮﺍ‬
‫ﺑﺎﻟﻌﺼﻒ ﺍﻟﺬﻫﻨﻲ ﻭﺍﻟﻤﺸﺎﻋﺮ ﺍﻟﻤﺘﺒﺎﻳﻨﺔ ﻭﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺧﺘﻼﻑ ﻟﻜﻦ‬
‫ﻣﺎ ﻣﻴﺰ ﻫﺬﺍ ﻛﻠﻪ ﺃﻧﻪ ﻛﺎﻥ ﻭﻗﺘﺎ ﺛﺮﻳﺎ ﺩﺳﻤﺎ ﺭﻏﻢ ﻗﺼﺮﻩ ﺍﻟﻨﺴﺒﻲ ﺍﻟﺬﻱ‬
‫ﺗﻤﻨﻴﺖ ﺃﻥ ﻳﻄﻮﻝ ﻭﻟﻌﻞ ﻛﺎﺗﺒﻨﺎ ﻳﺴﻬﺐ ﻭﻳﺸﺤﺬ ﺃﺫﻫﺎﻧﻨﺎ ﺑﺎﻟﻤﺰﻳﺪ ﻓﻲ‬
‫ﻃﺒﻌﺎﺕ ﻭﺃﺟﺰﺍﺀ ﺃﺧﺮ￯ ﻗﺎﺩﻣﺔ ﺃﺭﺟﻮ ﺃﻥ ﻳﻮﻓﻘﻪ ﺍﻟﻠﻪ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺧﺘﺎﻣﺎ ﺃﺳﺄﻝ ﺍﻟﻠﻪ ﺃﻥ ﻳﺠﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻲ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺗﻪ‬
‫ﻭﺃﻥ ﻳﺘﻘﺒﻞ ﻓﺴﻴﻠﺘﻪ ﻭﺃﻥ ﻳﻜﺘﺐ ﻟﻪ ﻗﺒﻮﻻ ﺑﻴﻦ ﻋﺒﺎﺩﻩ ﻭﻧﻔﻌﺎ ﻷﻣﺘﻪ‬
‫ﻭﺃﺳﺄﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺧﻴﺮ ﺑﺎﻛﻮﺭﺓ ﻟﺴﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻤﺼﻨﻔﺎﺕ ﺍﻟﻨﺎﻓﻌﺔ‬
‫ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﻲ ﺃﺣﺴﺐ ﺃﻥ ﻗﻠﻢ ﺍﻟﻤﻬﻨﺪﺱ ﻣﻌﺘﺰ ﻻ ﺯﺍﻝ‬
‫ﻳﺤﻤﻞ ﺍﻟﻜﺜﻴﺮ ﻣﻨﻬﺎ‪..‬‬

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 ‫‪‬‬
‫ﺭﻏﻢ ﺍﻟﺨﻄﺔ ﺍﻟﻤﺤﻜﻤﺔ‪ ،‬ﻭﺭﻏﻢ ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﻤﺴﺘﻤﺮ ﻳﺤﺘﺎﺝ‬
‫ﹶ‬
‫ﻭﺳﻂ ﺍﻟﻤﺒﺎﺭﺍﺓ ﹸﻳﻌﻴﺪﻭﻥ ﻓﻴﻬﺎ ﺗﺮﺗﻴﺐ‬ ‫ﹴ‬
‫ﻟﻠﺤﻈﺎﺕ‬ ‫ﺍﻟﺮﻳﺎﺿﻴﻮﻥ ﺃﺣﻴﺎﻧﹰﺎ‬
‫ﺃﻭﺭﺍﻗﻬﻢ ﻃﺒ ﹰﻘﺎ ﻟﻤﺎ ﺍﺳﺘﹸﺠﺪ ﻓﻲ ﺍﻟﻤﺒﺎﺭﺍﺓ‪.‬ﻭﻣﻦ ﺍﻟﻌﺒﺚ ﺃﻥ ﻳﺪﻓﻌﻬﻢ‬
‫ﹸ‬
‫ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﺄﺣﺪﺍﺙ ﺍﻟﻤﺒﺎﺭﺍﺓ‪،‬ﻭﺻﻴﺤﺎﺕ ﺍﻟﺠﻤﺎﻫﻴﺮ‬ ‫ﺍﻟﺤﻤﺎﺱ ﻭﺍﻟﺜﻘ ﹸﺔ‬
‫ﺗﺄﺧﺮﺕ ﱠ‬
‫ﻗﻞ ﺗﺄﺛﻴﺮﻫﺎ‪،‬ﻭﻗﻞ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺘﺎﺡ‬ ‫ﹾ‬ ‫ﻋﻦ ﺗﻠﻚ ﺍﻟﻮﻗﻔﺔ‪ ،‬ﻭﻛﻠﻤﺎ‬
‫ﻟﻠﺘﻌﻮﻳﺾ‪.‬ﻓﻤﺎ ﺑﺎﻟﻨﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻗﺪ ﺑﺪﺃﻭﺍ ﺃﺻ ﹰ‬
‫ﻼ ﺩﻭﻥ ﺧﻄﺔ ﻭﺩﻭﻥ ﺗﺪﺭﻳﺐ‬
‫ﻭﺩﻭﻥ ﺩﺭﺍﺳﺔ ﺟﻴﺪﺓ ﻟﻠﻤﺒﺎﺭﺍﺓ؟!‬
‫ﺑﺎﻟﻄﺒﻊ ﺗﻜﻮﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻮﻗﻔﺎﺕ ﺃﻭﻟﻰ ﻭﺃﺷﺪ ﺿﺮﻭﺭﺓ؛ ﻭﻷﻥ‬
‫ﺍﻟﻮﺍﻗﻊ ﻣﺸﺘﺒﻚ‪،‬ﻭﻣﺘﺴﺎﺭﻉ ﻳﺼﻌﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻮﻗﻒ ﻟﻮﻗﺖ ﻃﻮﻳﻞ؛‬
‫ﻷﻥ ﺍﻟﻮﺍﻗﻊ ﻟﻦ ﻳﻨﺘﻈﺮﻙ‪ .‬ﻓﻌﻠﻴﻚ ‪-‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ -‬ﻣﺮﺍﺟﻌﺔ ﺍﻷﺻﻮﻝ‬
‫ﺍﻟﻬﺎﻣﺔ ﻓﻲ ﺃﻗﺮﺏ ﻓﺮﺻﺔ‪ .‬ﺛﻢ ﺗﺮﺗﺐ ﺑﻌﺪﻫﺎ ﺃﻭﻟﻮﻳﺎﺗﻚ‪.‬ﻭﻣﺎ ﻻ ﻳﺪﺭﻙ ﻛﻠﻪ‬
‫ﻻ ﻳﺘﺮﻙ ﺟ ﱡﻠﻪ‪ ،‬ﻭﺧﻴﺮ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺳﻂ‪.‬‬
‫ﺗﺰﺍﻳﺪﺕ ﺳﺮﻋ ﹸﺔ ﻗﻄﺎﺭ ﺍﻷﺣﺪﺍﺙ ﺑﺸﻜﻞ‬
‫ﹾ‬ ‫ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻤﺎﺿﻴﺔ‬

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‫ﺭﻫﻴﺐ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺪﻧﺎ ﺩﻭﻣﺎ ﺃﻥ ﻧﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ‪ -‬ﺣﺪﺛﺎ ﺣﺪﺛﺎ‪،‬ﻭﻣﺸﻜﻠ ﹰﺔ‬
‫ﺟﻮ ﻣﻦ ﺍﻟﺮﻓﺎﻫﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‬
‫ﺍﻟﻨﻘﺎﺷﺎﺕ ﻓﻲ ﱟ‬
‫ﹸ‬ ‫ﻣﺸﻜﻠ ﹰﺔ‪ -‬ﺑﻬﺪﻭﺀ‪ .‬ﻭﺗﺄﺗﻲ‬
‫ﻭﺍﻟﻮﻗﺖ ﺍﻟﻤﺘﺴﻊ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻥ ﻓﻠﻢ ﻳﻌﺪ ﺫﻟﻚ ﻣﻤﻜﻨﺎ!‬
‫ﻓﺒﻤﺠﺮﺩ ﺃﻥ ﺗﻐﻠﻖ ﻧﻘﻄﺔ ﻳﻔﺘﺢ ﻋﻠﻴﻚ ﺃﻟﻒ ﻧﻘﻄﺔ‪ .‬ﻭﺍﻟﺪﻭﺭﺍﻥ‬
‫ﺣﻮﻝ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﻛﹾﺾ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﻻ ﻳﻨﺘﻬﻴﺎﻥ؛ ﻟﺬﺍ ﻓﻘﺪ ﺣﺮﺻﺖ‬
‫ﹴ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﻟﻤﺸﻜﻼﺕ‬ ‫ﺍﻟﺴﻄﻮﺭ ﺍﻟﻘﺎﺩﻣﺔ ﻋﻠﻰ ﺗﺠﻤﻴﻊ‬
‫ﻓﻲ ﱡ‬
‫ﻭﻛﺘﺎﺑﺘﹺﻪ ﻭﻣﻨﺎﻗﺸﺘﹺﻪ‪.‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺴﺒﺒﺖ‪ -‬ﻓﻲ ﺭﺃﻳﻲ‪ -‬ﻓﻲ ﺍﻻﻧﺤﺪﺍﺭ‬
‫ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﻭﻗﻌﻨﺎ ﻓﻴﻪ‪.‬‬
‫ﻛﻨﺖ ﺩﻭﻣﺎ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻧﻘﺎﺵ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﻓﻲ ﻭﻗﺘﹺﻬﺎ‪ ،‬ﻭﻛﻨﺖ‬
‫ﹸ‬
‫ﻋﺎﺩ ﹰﺓ ﺃﻗﺎﺑﻞ ﺑﺎﻟﺮﺩ ﺍﻟﺸﻬﻴﺮ‪) :‬ﻣﺶ ﻭﻗﺘﻪ(‪،‬ﻭﺃﻥ ﻓﺘﺢ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ‬
‫ﻭﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﻻ ﻳﻬﻢ ﻭﻻ ﻳﻔﻴﺪ ﺍﻵﻥ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺳﻴﻜﻮﻥ ﺗﻌﻠﻴﻖ‬
‫ﹶ‬
‫ﺃﻳﻀﺎ‪.‬‬
‫ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﹰ‬
‫ﻭﻟﻜ ﱠﻦ ﻣﺎ ﺃﺅﻣﻦ ﺑﻪ ﺃﻧﻨﺎ ﺇﺫﺍ ﻇﻠﻠﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺤﺎﻝ ﻣﻦ ﺍﻟﺘﺪﺣﺮﺝ‬
‫ﹺ‬
‫ﻏﻴﺮ ﺍﻟﻤﻨﻀﺒﻂ ﻓﻲ ﻛﻞ ﺍﻻﺗﺠﺎﻫﺎﺕ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻧﺼﻞ ﺇﻟﻰ ﺷﻲﺀ‪،‬‬
‫ﻭﺃﻥ ﻭﻗﻔ ﹰﺔ ﺑﺴﻴﻄ ﹰﺔ ﻣﻊ ﺍﻟﻨﻔﺲ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺘﻲ ﺳﺘﻌﻄﻞ ﺍﻟﻤﺴﻴﺮﺓ‪ .‬ﺑﻞ‬
‫ﻟﻌﻠﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﻬﻢ ﻭﻟﻮ ﺇﺳﻬﺎﻣﺎ ﺑﺴﻴﻄﺎ ﻓﻲ ﺿﺒﻂ ﺍﺗﺠﺎﻫﻬﺎ‪ ،‬ﻭﺗﻌﻈﻴﻢ‬

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 ‫ﻣﻜﺎﺳﺒﻬﺎ ﻭﺗﻘﻠﻴﻞ ﺧﺴﺎﺋﺮﻫﺎ‪.‬‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ‪ -‬ﻓﻘﻂ‪ -‬ﻟﻌﻠﻬﺎ ﺗﺴﻬﻢ ﺑﺸﻲﺀ‬ ‫ﻭﻗﻔ ﹲﺔ ﻻ ﺃﺩﻋﻲ ﺃﻧﻬﺎ ﱡ‬
‫ﹺ‬
‫ﻭﺗﺠﺪﻳﺪ ﺷﻲﺀ ﻣﻤﺎ ﺍﻧﺪﺛﺮ ﻣﻦ‬ ‫ﻭﻟﻮ ﺑﺤﻔﻆ ﹴ‬
‫ﺟﺰﺀ ﻣﻤﺎ ﺗﺒﻘﻰ ﻣﻦ ﻣﻔﺎﻫﻴﻢ‪،‬‬
‫ﻗ ﹶﻴﻢ _ﺇﻥ ﻟﻢ ﻧﻨﺘﻔﻊ ﺑﻬﺎ ﻧﺤﻦ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﻧﻮﺭﺛﻬﺎ ﺃﺑﻨﺎﺀﻧﺎ ﻭﺃﺣﻔﺎﺩﻧﺎ‬
‫ﺑﻴﻀﺎﺀ ﻧﻘﻴﺔ؛ ﻟﻌﻠﻬﺎ ﺗﻜﻮﻥ ﻣﺠﺮ ﹶﺩ ﺷﻤﻌﺔ ﻓﻲ ﻟﻴﻞ ﺍﻷﻣﺔ ﺍﻟﺬﻱ ﻳﺸﺘﺪ‬
‫ﻇﻼﻣﻪ ﻛﻞ ﻳﻮﻡ ﻭﻣﻊ ﻛﻞ ﺣﺪﺙ‪.‬‬
‫ﻫﺬﺍ ﻋﻦ ﺃﻫﻤﻴﺔ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺴﺘﻘﻄﻊ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﻤﻀﻄﺮﺑﺔ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﺭﺗﺒﺎﻁ ﺗﺄﻣﻼﺕ ﺍﻟﻮﻗﻔﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؛ ﻓﺈﻧﻬﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬
‫ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺗﺰﻳﺪ ﺍﻟﻤﺮﺀ ﺃﻋﻤﺎﺭﺍ ﻓﻮﻕ ﻋﻤﺮﻩ‪ ،‬ﻭﺗﻀﻴﻒ ﺇﻟﻴﻪ‬
‫ﺧﺒﺮﺍﺕ ﻟﻢ ﻳﻜﻦ ﻟﻴﺤﺼﻠﻬﺎ ﻣﻬﻤﺎ ﻃﺎﻟﺖ ﺣﻴﺎﺗﻪ ﻭﻛﺜﺮﺕ ﺗﻨﻘﻼﺗﻪ‪ ،‬ﻭﺗﻮﻓﺮ‬
‫ﻋﻠﻴﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻮﻗﺖ ﻭﺍﻟﻤﺠﻬﻮﺩﺍﺕ ﻭﺗﻜﻔﻴﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺸﻜﻼﺕ؛‬
‫ﺇﺫ ﺇﻥ ﺍﻟﺨﺒﺮﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺗﺄﺗﻲ ﻋﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﺨﻄﺄ‪ ،‬ﻭﺍﻟﻤﺤﺎﻭﻟﺔ‬
‫ﻭﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻳﺴﺘﻨﻔﺬ ﺍﻟﻜﺜﻴﺮ ﻭﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺼﻴﺮ‬
‫ﻭﻣﺠﻬﻮﺩﻩ ﺍﻟﻤﺤﺪﻭﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺎﺭﺉ‪ -‬ﺍﻟﻤﺴﺘﻔﻴﺪ ﻣﻤﺎ ﻳﻘﺮﺃ‪ -‬ﻳﻮﻓﺮ ﺍﻟﻜﺜﻴﺮ‬
‫ﺗﺠﺎﺭﺏ ﺍﻵﺧﺮﻳﻦ ﺍﻟﻤﻘﺮﻭﺀﺓ ﺃﻧﻬﺎ‬
‫ﹸ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺏ ﺑﻌﺪﻣﺎ ﺃﺭﺷﺪﺗﻪ‬
‫ﺑﻼ ﻃﺎﺋﻞ‪ ،‬ﻭﺗﺴﻬﻞ ﻟﻪ ﺍﻟﻄﺮﻳﻖ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺴﺒﻞ ﺍﻟﺘﻲ ﺗﻜﺮﺭ ﻧﻔﻌﻬﺎ‪،‬ﻭﺗﺒﻴﻦ‬
‫ﺧﻴﺮﻫﺎ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪.‬‬

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‫ﻓﻤﺎ ﺑﺎﻟﻨﺎ ﺑﻤﻦ ﻳﻬﺘﻢ ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻛﻼﻡ ﺭﺏ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﻳﻌﻠﻢ‬
‫ﻣﻦ ﺧﻠﻖ ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﺼﻠﺤﻬﻢ ﻭﻳﺪﻟﻬﻢ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﺧﻴﺮﻫﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ﻭﻣﺎ ﺗﺼﻠﺢ ﺑﻪ ﺣﻴﺎﺗﻬﻢ ﻭﺗﺴﺘﻘﻴﻢ؟!‬
‫ﺇﻧﻨﺎ ﻧﻘﻮﻝ – ﻭﻧﺸﺎﻫﺪ ﺑﺄﻋﻴﻨﻨﺎ – ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻻ ﻳﻜﺮﺭ ﻧﻔﺴﻪ ﺇﻻ ﻣﻊ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﺮﺃﻭﻧﻪ‪ ،‬ﺃﻭ ﻳﻘﺮﺃﻭﻧﻪ ﻭﻳﻈﻨﻮﻥ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻜﺮﺭ‪ ،‬ﻓﻴﻘﻌﻮﻥ‬
‫ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﻘﺪﻣﺎﺕ ﻭﻳﻨﺘﻈﺮﻭﻥ ﻧﺘﺎﺋﺞ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ‬
‫ﺃﻥ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺳﺘﺘﻜﺮﺭ ﻣﻊ ﻣﻦ ﻳﻘﻌﻮﻥ ﻓﻲ ﻣﻘﺪﻣﺎﺗﻬﺎ ﻭﻳﺒﺎﺷﺮﻭﻥ‬
‫ﻣﺴﺒﺒﺎﺗﻬﺎ ﻭﻫﻢ ﻳﻨﺘﻈﺮﻭﻥ ﻧﺘﻴﺠﺔ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻳﻘﻌﻮﻥ ﻓﻴﻬﺎ ﻭﻫﻢ‬
‫ﻋﻠﻰ ﻋﻠﻢ ﺑﻬﺎ ﻭﻓﻲ ﻫﺬﺍ ﺿﻌﻒ ﻳﻘﻴﻦ ﻛﺒﻴﺮ ﻧﻌﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻨﻪ ﺃﻭ ﻳﻘﻌﻮﻥ‬
‫ﻓﻴﻬﺎ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‪.‬‬
‫ﻭﻓﻲ ﻫﺬﺍ ﺗﻘﺼﻴﺮ ﻣﻨﺎ ﻓﻲ ﻣﻌﺮﻓﺔ ﻛﺘﺎﺏ ﺭﺑﻨﺎ‪ ،‬ﻭﻓﻬﻤﻪ ﻭﺗﻌﻠﻤﻪ‬
‫ﻮﻥ ﺇﹺﻧ ﹶﱠﻤﺎ‬
‫ﻳﻦ ﹶﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬ ‫ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﴿ ﹸﻗ ﹾﻞ ﻫ ﹾﻞ ﻳﺴﺘ ﹺﹶﻮﻱ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﻳﻌ ﹶﻠﻤ ﹶ ﹺ‬
‫ﻮﻥ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶ ﹶﹾ ﹸ‬ ‫ﹶ ﹶﹾ‬
‫ﺎﺏ ﴾ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪.‬‬ ‫ﹶﻳﺘ ﹶﹶﺬﻛ ﹸﱠﺮ ﹸﺃ ﹾﻭ ﹸﻟﻮﺍ ﹾﺍﻷﹶ ﹾﻟ ﹶﺒ ﹺ‬
‫ﺇﻥ ﻋﻼﻗﺘﻨﺎ ‪-‬ﺑﻮﺻﻔﻨﺎ ﻣﺴﻠﻤﻴﻦ‪ -‬ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﻫﺬﻩ‬
‫ﺍﻷﻳﺎﻡ ﻟﻬﺎ ﺻﻮﺭ ﻭﺩﺭﺟﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ :‬ﻓﻤﺎ ﺑﻴﻦ ﺣﺎﻓﻆ ﻣﺘﻘﻦ‪ ،‬ﻭﺗﺎﻝ‬
‫ﻣﺪﺍﻭﻡ ﻣﺘﺪﺑﺮ‪ ،‬ﻭﺑﻴﻦ ﺣﺎﻓﻆ ﻣﺘﻘﻦ ﻷﺣﻜﺎﻡ ﺍﻟﺘﻼﻭﺓ ﺩﻭﻥ ﺗﺪﺑﺮ ﻭﻓﻬﻢ‪،‬‬
‫ﺃﻳﻀﺎ ﺩﻭﻥ ﺗﺄﻣﻞ‪ ،‬ﺃﻭ ﻛﺜﻴﺮ‬
‫ﺃﻭ ﺣﺮﻳﺺ ﻋﻠﻰ ﺍﻟﺘﻼﻭﺓ ﻭﻭﺭﺩﻩ ﺧﻂ ﺃﺣﻤﺮ ﹰ‬

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‫ﺍﻻﺳﺘﻤﺎﻉ ﻟﻠﺘﻼﻭﺍﺕ ﺍﻟﻤﺴﺠﻠﺔ ﻓﻲ ﺍﻟﺴﻴﺎﺭﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﺑﻌﻴﺪ‬
‫ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺗﻼﻭﺓ ﻛﺘﺎﺏ ﺍﻟﻠﻪ‪ ،‬ﻣﺼﺤﻔﻪ ﻳﻌﻠﻮﻩ ﺍﻟﺘﺮﺍﺏ ﻓﻲ ﺍﻟﺒﻴﺖ‬
‫ﻭﺗﺄﻛﻠﻪ ﺍﻟﺸﻤﺲ ﻓﻲ ﺍﻟﺴﻴﺎﺭﺓ‪.‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﻴﺮﺓ ﻫﻲ ﺍﻷﻛﺜﺮ ﺍﻧﺘﺸﺎﺭﺍ ﻟﻸﺳﻒ! ﺇﻻ ﺇﻧﻪ ﻣﺎ ﺇﻥ ﻳﺄﺕ‬
‫ﺭﻣﻀﺎﻥ ﺇﻻ ﻭﺗﺘﻐﻴﺮ ﺍﻷﺣﻮﺍﻝ ﻇﺎﻫﺮﺍ‪ ،‬ﻓﺘﻔﺘﺢ ﺍﻷﺩﺭﺍﺝ ﻭ ﹸﻳﺰﺍﻝ ﺍﻟﺘﺮﺍﺏ‬
‫ﻭﻳﻬﺮﻉ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺇﻟﻰ ﻣﺼﺤﻔﻪ‪ ،‬ﻭﺭﺑﻤﺎ ﺗﻨﺎﻓﺴﻮﺍ ﻓﻲ‬
‫ﺗﻮﺯﻳﻊ ﺍﻟﻤﺼﺎﺣﻒ‪ .‬ﱞ‬
‫ﻛﻞ ﻳﺒﺘﻐﻲ ﺍﻷﻭﺿﺢ ﺧ ﻄﺎ ﻭﺍﻷﺑﻬﻰ ﻭﺭﻗﺎ ﻭﺍﻷﻳﺴﺮ‬
‫ﺣﻤﻼ‪ ،‬ﻟﻴﺒﺪﺃ ﺷﻬﺮ ﻛﺎﻣﻞ ﻳﻤﺘﻠﺊ ﺍﻟﺒﻴﺖ ﻓﻴﻪ ﺑﺎﻟﺪﻧﺪﻧﺔ ﺍﻟﺠﻤﻴﻠﺔ ﻭﻛﺬﻟﻚ‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﻤﻮﺍﺻﻼﺕ ﻭﺍﻟﻤﺴﺎﺟﺪ ﺑﻌﺪ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺗﺰﺩﺣﻢ ﺍﻟﻤﺴﺎﺟﺪ‬
‫ﻓﻲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻟﻴﺴﺘﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻟﺘﻼﻭﺓ ﺁﻳﺎﺕ ﺍﻟﻠﻪ ﺍﻟﺒﻴﻨﺎﺕ‬
‫ﺑﻌﺪﻣﺎ ﻗﺮﺃﻭﻫﺎ‪ ،‬ﻓﺘﻌﺎﻧﻖ ﺍﻵﺫﺍﻥ ﺑﻌﺪﻣﺎ ﻋﺎﻧﻘﺖ ﺍﻷﻟﺴﻨﺔ‪،‬ﺛﻢ ﺗﻌﺎﻧﻘﻬﺎ ﻣﺮﺓ‬
‫ﺃﺧﺮ￯ ﻓﻲ ﺻﻼﺓ ﺍﻟﺘﻬﺠﺪ ﻓﻲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ‪ ،‬ﺣﺘﻰ ﻳﺨﺮﺝ ﺑﻌﺾ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﻗﺪ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻛﺎﻣﻼ ﻋﻠﻰ ﺍﻷﻗﻞ‬
‫ﻣﺮﺓ‪ ،‬ﻭﺳﻤﻌﻪ ﻛﺎﻣﻼ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﻣﻊ ﻫﻼﻝ ﺍﻟﻌﻴﺪ‪ ،‬ﻳﻌﻮﺩ ﻛﻞ‬
‫ﺷﻲﺀ ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺟﺪﻳﺪ!‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺩﻓﻌﻨﻲ ﻓﻲ ﺑﺪﺍﻳﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪١٤٣٣‬ﻫـ ﺃﻥ ﺃﺷﺮﻉ ﻓﻲ‬
‫ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﻷﻭﻝ ﻣﺮﺓ ﻋﻠﻰ ﻫﻴﺌﺔ ﺣﻠﻘﺎﺕ ﻳﻮﻣﻴﺔ ﻗﺼﻴﺮﺓ ﻭﻣﺮﻛﺰﺓ‪.‬‬
‫ﻭﺣﺮﺻﺖ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺍﻟﺘﻲ ﺗﻨﺸﺄ ﺑﻴﻦ ﺍﻟﻜﺜﻴﺮ ﻣﻦ‬
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‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻜﺮﻳﻢ؛ ﻟﻠﻔﺖ ﻧﻈﺮﻫﻢ‬
‫ﺇﻟﻰ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺄﻣﻼﺕ ﺍﻟﺘﻲ ﻧﺤﺘﺎﺟﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻭﻭﺳﻂ‬
‫ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ‪ .‬ﻭﻗﺪ ﻻﻗﺖ ﺣﻴﻨﻬﺎ ﻗﺒﻮﻻﹰ ﻃﻴ ﹰﺒﺎ ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ!‬
‫ﻭﻷﻥ ﺍﻟﻮﺍﻗﻊ ﻟﻢ ﻳﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺘﻐﻴﺮ‪ ،‬ﻭﺍﻟﻐﺮﺑﻠﺔ ﻟﻢ ﺗﺘﻮﻗﻒ ﻋﻦ‬
‫ﻛﺸﻒ ﻣﺸﻜﻼﺗﻨﺎ ﻭﻣﻮﺍﻃﻦ ﺍﻟﺨﻠﻞ _ﻓﻘﺪ ﺃﻋﺪﺕ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺘﺄﻣﻼﺕ‬
‫ﻣﻦ ﺟﺪﻳﺪ ﺑﺄﺳﻠﻮﺏ ﺟﺪﻳﺪ؛ﻷﺿﻌﻬﺎ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ ﻓﺄﺫﻛﺮﻩ‬
‫ﻳﺼﻮﺏ ﻟﻲ‪ .‬ﺍﻟﻤﻬﻢ ﺃﻻ ﻧﻈﻞ ﺃﺳﺮ￯ ﻟﻬﺬﺍ‬
‫ﻭﻳﺬﻛﺮﻧﻲ‪ ،‬ﻳﺘﻔﻖ ﻣﻌﻲ ﺃﻭ ﹼ‬
‫ﺍﻟﺘﺪﺣﺮﺝ ﺍﻟﻌﺸﻮﺍﺋﻲ؛ ﻧﻨﺘﻈﺮ ﻭﻧﺘﻄﻠﻊ ﻣﺴﺘﺴﻠﻤﻴﻦ ﻓﻲ ﺃﻱ ﻧﻬﺮ ﺃﻭ ﺑﺤﺮ‬
‫ﺃﻭ ﻛﻬﻒ ﺃﻭ ﺟﺪﺍﺭ ﺳﻴﻨﺘﻬﻲ ﺑﻨﺎ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻋﺘﻤﺎﺩﻱ ﺍﻟﺮﺋﻴﺴﻲ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻵﻳﺎﺕ ﻭﻓﻬﻤﻬﺎ‬
‫ﻛﺎﻧﺖ ﻋﻠﻰ ﺗﻔﺴﻴﺮﻱ ﺍﺑﻦ ﻛﺜﻴﺮ ﺭﺣﻤﻪ ﺍﻟﻠﻪ‪ ،‬ﻭﺗﻔﺴﻴﺮ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‬
‫ﺍﻟﺴﻌﺪﻱ‪ -‬ﺭﺣﻤﻪ ﺍﻟﻠﻪ! ﻭﻓﻲ ﺃﺣﻴﺎﻥ ﻗﻠﻴﻠﺔ ﻛﻨﺖ ﺃﻋﻮﺩ ﻟﺘﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ‪.‬‬
‫ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺻﻮﺍﺏ ﻓﻤﻦ ﺍﻟﻠﻪ ﻭﺑﻔﻀﻠﻪ ﻭﻛﺮﻣﻪ ﺛﻢ ﺑﻔﻀﻞ ﻫﺆﻻﺀ‬
‫ﺍﻷﻓﺎﺿﻞ ﺭﺣﻤﻬﻢ ﺍﻟﻠﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻄﺄ ﻓﻤﻨﻲ ﻭﻣﻦ ﺗﻘﺼﻴﺮﻱ‪،‬‬
‫ﻭﺃﺳﺄﻝ ﺍﻟﻠﻪ ﻣﻦ ﻋﻔﻮﻩ ﻭﻣﻐﻔﺮﺗﻪ‪.‬‬

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‫‪‬‬
‫ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ‬
‫ﻻ ﻳﻨﺒﻐﻲ أن ﺗﻤﺮ اﻟﻠﺤﻈﺎت اﻷوﻟﻰ ﻣﻦ‬
‫اﻟﻮﻗﺖ اﻟﻤﺴﺘﻘﻄﻊ‪ -‬اﻟﻘﺼﻴﺮ ﺑﻄﺒﻴﻌﺔ اﻟﺤﺎل‬
‫‪-‬دون ﻣﺮاﺟﻌﺔ وﺗﺬﻛﻴﺮ ﺑﺄﻫﻢ ﻗﺎﻧﻮن‪ ،‬وأﻗﻮى‬
‫ﻗﺎﻋﺪة واﻟﺘﻲ ﻳﻨﺒﻨﻲ ﻋﻠﻴﻬﺎ ﻛﻞ ﺷﻲء!‬

‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﻭﻻ ﻋﺠﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻗﺪ ﺗﺮﻛﺰ ﺑﻘﻮﺓ ﹰ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺘﻤﻬﻴﺪ ﻭﺍﻹﺟﻤﺎﻝ‬
‫ﻟﻤﺎ ﺳﻴﺘﻢ ﺗﻔﺼﻴﻠﻪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺇﻟﻰ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ؛ ﻓﻘﺪ‬
‫ﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﻨﺼﻴﺐ ﺍﻷﻭﻓﺮ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻟﺬﺍ ﺳﺘﺘﺮﻛﺰ ﺩﺭﺍﺳﺘﻨﺎ ﻟﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‪ -‬ﺑﺎﻟﻄﺒﻊ‪ -‬ﻗﺪ‬
‫ﺟﺎﺀ ﻭﺗﻜﺮﺭ ﻓﻲ ﻣﻮﺍﻃﻦ ﻛﺜﻴﺮﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺑﻴﻦ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭﺓ ﻭﺧﻮﺍﺗﻴﻤﻬﺎ‬
‫ﺇﻥ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺤﺮﻳﺺ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺓ ﺍﻟﺬﻱ ﻳﺨﺸﻰ ﻋﺬﺍﺏ ﺭﺑﻪ‬
‫ﹸ‬
‫ﻟﻴﺒﺤﺚ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺑﺸﻐﻒ ﻋﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺠﺎﺓ؛‬ ‫ﻭﻳﺮﺟﻮ ﺭﺣﻤﺘﻪ‬
‫ﻟﻴﺪﺧﻠﻬﺎ ﻭﻳﻨﻬﻞ ﻣﻦ ﺧﻴﺮﺍﺗﻬﺎ‪ ،‬ﻭﻋﻦ ﺻﻔﺎﺕ ﺃﺑﻮﺍﺏ ﺍﻟﻬﻼﻙ؛ﻟﻴﺤﺬﺭ‬

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 ‫ﻣﻨﻬﺎ ﻭﻳﺒﺘﻌﺪ ﻋﻨﻬﺎ!‬
‫ﻭﻗﺪ ﺗﻮﺳﻞ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺗﻼﻭﺗﻪ ﻟﺴﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻥ ﻳﺠﻌﻠﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬
‫﴿ﺍﻫ ﹺﺪﻧﹶﺎ‬
‫ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻭﺃﻥ ﻳﻬﺪﻳﻪ ﺻﺮﺍﻃﻬﻢ ﺍﻟﻤﺴﺘﻘﻴﻢ ﹾ‬
‫ﻳﻦ ﹶﺃ ﹾﻧ ﹶﻌ ﹾﻤ ﹶ‬
‫ﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻏ ﹾﻴ ﹺﺮ ﺍ ﹾﻟ ﹶﻤﻐ ﹸﹾﻀ ﹺ‬ ‫ﺍﻁ ﺍ ﹾﻟﻤﺴﺘ ﹺﹶﻘﻴﻢ )‪ (٦‬ﹺﺻﺮ ﹶ ﹺ‬
‫ﻮﺏ‬ ‫ﺍﻁ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﺼ ﹶﺮ ﹶ ﹸ ﹾ ﹶ‬ ‫ﱢ‬
‫ﻴﻦ )‪ ﴾(٧‬ﻭﺑﻌﺪ ﺍﻟﺪﻋﺎﺀ ﻭﻃﻠﺐ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ‬ ‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﱠ‬
‫ﺍﻟﻀﺎ ﱢﻟ ﹶ‬
‫ﻳﺄﺗﻲ ﺍﻟﻌﻤﻞ ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‪ .‬ﻭﺍﻟﻌﻤﻞ ﻳﺘﻄﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻴﺨﺘﻢ ﺳﻮﺭﺓ‬
‫ﺍﻟﻔﺎﺗﺤﺔ ﺧﺎﺷﻌﺎ ﻣﺘﺸﻮﻗﺎ ﻟﻤﻌﺮﻓﺔ ﺻﻔﺎﺕ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺟﻴﻦ ﻟﻴﺘﺼﻒ ﺑﻬﺎ‬
‫ﻭﻳﺤﺮﺹ ﻋﻠﻴﻬﺎ _ ﻓﺘﺄﺗﻲ ﻓﻮﺍﺗﺢ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻟﺘﺮﺷﺪﻩ ﺇﻟﻰ ﻏﺎﻳﺘﻪ‪....‬‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﻚ ﺍ ﹾﻟﻜﹺﺘﹶﺎﺏ ﹶﻻ ﺭﻳ ﹺ ﹺ‬ ‫﴿ﺍﻟﻢ )‪ (١‬ﹶﺫﻟﹺ ﹶ‬
‫ﻴﻦ )‪ (٢‬ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ‬ ‫ﺐ ﻓﻴﻪ ﹸﻫﺪﹰ ￯ ﻟ ﹾﻠ ﹸﻤﺘﱠﻘ ﹶ‬ ‫ﹶﹾ ﹶ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹶﺎﻫ ﹾﻢ ﹸﻳﻨ ﹺﹾﻔ ﹸﻘ ﹶ‬ ‫ﹺ‬ ‫ﹸﻮﻥ ﺑﹺﺎ ﹾﻟ ﹶﻐﻴ ﹺ ﹺ‬ ‫ﹸﻳ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﻮﻥ )‪ (٣‬ﹶﻭﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭﻣ ﱠﻤﺎ ﹶﺭ ﹶﺯ ﹾﻗﻨ ﹸ‬ ‫ﻮﻥ ﱠ‬ ‫ﻴﻤ ﹶ‬ ‫ﺐ ﹶﻭ ﹸﻳﻘ ﹸ‬ ‫ﹾ‬
‫ﻚ ﻭﺑﹺ ﹾﺎﻵ ﹺﺧﺮ ﹺﺓ ﻫﻢ ﻳ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹸﻳ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻮﻥ )‪(٤‬‬ ‫ﻮﻗﻨ ﹶ‬ ‫ﹶ ﹸ ﹾ ﹸ‬ ‫ﻚ ﹶﻭ ﹶﻣﺎ ﹸﺃﻧ ﹺﹾﺰ ﹶﻝ ﻣ ﹾﻦ ﹶﻗ ﹾﺒﻠ ﹶ ﹶ‬ ‫ﹸﻮﻥ ﺑﹺ ﹶﻤﺎ ﹸﺃﻧ ﹺﹾﺰ ﹶﻝ ﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﻮﻥ )‪﴾ (٥‬‬ ‫ﻚ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﻔﻠﹺ ﹸﺤ ﹶ‬ ‫ﻚ ﹶﻋ ﹶﻠﻰ ﹸﻫﺪﹰ ￯ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻭ ﹸﺃﻭ ﹶﻟﺌﹺ ﹶ‬ ‫ﹸﺃﻭ ﹶﻟﺌﹺ ﹶ‬
‫ﻳﺘﺼﺪﺭ ﺍﻹﻳﻤﺎﻥ ﻗﺎﺋﻤ ﹶﺔ ﻭﺍﺟﺒﺎﺕ ﺑﺎﻏﻲ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻔﻮﺯ‪ ،‬ﻛﻴﻒ ﻻ؟!‬
‫ﺃﻱ ﻋﻤﻞ ﻳﻌﻤﻠﻪ!‬
‫ﻭﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﺇﻥ ﻓﻘﺪ ﻻ ﻳﻨﻔﻊ ﺍﻟﻤﺮ ﹶﺀ ﱡ‬
‫ﻭﺇﻥ ﺗﺤﻘﻖ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﻳﺮﺟﻰ ﻣﻌﻪ ﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ‬
‫ﻭﻧﻴﻞ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻳﻨﺠﻮ ﺑﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺨﻠﻮﺩ ﻓﻲ ﺍﻟﻨﺎﺭ ﴿ ﺇﹺ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻻ‬
‫ﺎﺀ ﹶﻭ ﹶﻣ ﹾﻦ ﹸﻳ ﹾﺸ ﹺﺮ ﹾﻙ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ‬ ‫ﻭﻥ ﹶﺫﻟﹺ ﹶ ﹺ‬
‫ﻚ ﻟ ﹶﻤ ﹾﻦ ﹶﻳ ﹶﺸ ﹸ‬ ‫ﹶﻳﻐ ﹺﹾﻔ ﹸﺮ ﹶﺃ ﹾﻥ ﹸﻳ ﹾﺸ ﹶﺮ ﹶﻙ ﺑﹺ ﹺﻪ ﹶﻭ ﹶﻳﻐ ﹺﹾﻔ ﹸﺮ ﹶﻣﺎ ﹸﺩ ﹶ‬

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 ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻓ ﹶﻘﺪ ﺍ ﹾﻓﺘ ﹶﹶﺮ￯ ﺇﹺ ﹾﺛ ﹰﻤﺎ ﹶﻋﻈ ﹰ‬
‫ﻴﻤﺎ )‪ ﴾(٤٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ؛ ﻟﺬﺍ ﻓﺈﻥ ﻏﻴﺎﺏ ﻣﻔﻬﻮﻣﻪ‬
‫ﺃﻭ ﺗﺴﻄﻴﺤﻪ ﻳﻜﻮﻥ ﻟﻪ ﺃﺛﺮ ﺳﻴﺊ ﺟﺪ ﺍ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺛﻢ ﺁﺧﺮﺗﻬﻢ‪.‬‬
‫ﻭﻋﺪﻡ ﺇﺩﺭﺍﻙ ﻣﺘﺮﺗﺒﺎﺗﻪ ﻳﺆﺩﻱ ﺇﻟﻰ ﻣﺎ ﻧﺮﺍﻩ ﻣﻦ ﺣﺎﻻﺕ ﺍﻧﻔﺼﺎﻡ ﻋﺠﻴﺒﺔ‬
‫ﻓﻲ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﻜﺜﻴﺮﻳﻦ ﻭﺗﺤﻮﻝ ﺍﻟﺪﻳﻦ ﺇﻟﻰ ﻣﺠﺮﺩ ﻻﻓﺘﺔ‪ :‬ﺍﻧﺘﺨﺎﺑﻴﺔ‬
‫ﺗﺎﺭﺓ‪ ،‬ﻭﺗﺠﺎﺭﻳﺔ ﺗﺎﺭﺓ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺎﺭﺓ ﺃﺧﺮ￯‪ ،‬ﻓﻴﺨﺎﻟﻒ ﺍﻟﻘﻮﻝ ﺍﻟﻌﻤﻞ‬
‫ﻭﻳﺨﺎﻟﻒ ﺍﻟﻤﻈﻬﺮ ﺍﻟﺠﻮﻫﺮ‪.‬‬
‫ﻭﺍﻹﻳﻤﺎﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻐﻴﺐ ﻭﻟﻴﺲ ﺑﺎﻟﻤﺸﺎﻫﺪ ﺑﺎﻟﺤﺲ‪ .‬ﻳﻘﻮﻝ‬
‫ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻌﺪﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ“‪:‬ﺣﻘﻴﻘﺔ ﺍﻹﻳﻤﺎﻥ‪ :‬ﻫﻮ‬
‫ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺘﺎﻡ ﺑﻤﺎ ﺃﺧﺒﺮﺕ ﺑﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﺍﻟﻤﺘﻀﻤﻦ ﻻﻧﻘﻴﺎﺩ ﺍﻟﺠﻮﺍﺭﺡ‪،‬‬
‫ﻭﻟﻴﺲ ﺍﻟﺸﺄﻥ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻷﺷﻴﺎﺀ ﺍﻟﻤﺸﺎﻫﺪﺓ ﺑﺎﻟﺤﺲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺘﻤﻴﺰ‬
‫ﺑﻬﺎ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‪ .‬ﺇﻧﻤﺎ ﺍﻟﺸﺄﻥ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﺍﻟﺬﻱ ﻟﻢ ﻧﺮﻩ‬
‫ﻭﻟﻢ ﻧﺸﺎﻫﺪﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﺆﻣﻦ ﺑﻪ‪ ،‬ﻟﺨﺒﺮ ﺍﻟﻠﻪ ﻭﺧﺒﺮ ﺭﺳﻮﻟﻪ‪ .‬ﻓﻬﺬﺍ ﺍﻹﻳﻤﺎﻥ‬
‫ﺍﻟﺬﻱ ﻳﻤﻴﺰ ﺑﻪ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻷﻧﻪ ﺗﺼﺪﻳﻖ ﻣﺠﺮﺩ ﻟﻠﻪ ﻭﺭﺳﻠﻪ‪.‬‬
‫ﻓﺎﻟﻤﺆﻣﻦ ﻳﺆﻣﻦ ﺑﻜﻞ ﻣﺎ ﺃﺧﺒﺮ ﺍﻟﻠﻪ ﺑﻪ‪ ،‬ﺃﻭ ﺃﺧﺒﺮ ﺑﻪ ﺭﺳﻮﻟﻪ‪ ،‬ﺳﻮﺍﺀ‬
‫ﺷﺎﻫﺪﻩ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺸﺎﻫﺪﻩ ﻭﺳﻮﺍﺀ ﻓﻬﻤﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻬﺘﺪ ﺇﻟﻴﻪ ﻋﻘﻠﻪ‬
‫ﻭﻓﻬﻤﻪ‪ .‬ﺑﺨﻼﻑ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺍﻟﻤﻜﺬﺑﻴﻦ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ‪ ،‬ﻷﻥ ﻋﻘﻮﻟﻬﻢ‬
‫ﺍﻟﻘﺎﺻﺮﺓ ﺍﻟﻤﻘﺼﺮﺓ ﻟﻢ ﺗﻬﺘﺪ ﺇﻟﻴﻬﺎ ﻓﻜﺬﺑﻮﺍ ﺑﻤﺎ ﻟﻢ ﻳﺤﻴﻄﻮﺍ ﺑﻌﻠﻤﻪ‬
‫ﻓﻔﺴﺪﺕ ﻋﻘﻮﻟﻬﻢ‪ ،‬ﻭﻣﺮﺟﺖ ﺃﺣﻼﻣﻬﻢ‪ .‬ﻭﺯﻛﺖ ﻋﻘﻮﻝ ﺍﻟﻤﺆﻣﻨﻴﻦ‬

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 ‫ﺍﻟﻤﺼﺪﻗﻴﻦ ﺍﻟﻤﻬﺘﺪﻳﻦ ﺑﻬﺪ￯ ﺍﻟﻠﻪ“‬
‫ﻭﻗﺪ ﺍﻓﺘﺘﺤﺖ ﺍﻟﺴﻮﺭﺓ ﺻﻔﺎﺕ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺎﻹﻳﻤﺎﻥ ﺑﺎﻟﻐﻴﺐ‪،‬‬
‫ﻮﻝ ﺑﹺ ﹶﻤﺎ ﹸﺃﻧ ﹺﹾﺰ ﹶﻝ‬ ‫ﺍﻟﺮ ﹸﺳ ﹸ‬
‫ﻭﺍﺧﺘﺘﻤﺖ ﺑﺘﻔﺼﻴﻞ ﻣﻌﻨﺎﻩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﹶﺁﻣ ﹶﻦ ﱠ‬
‫ﹸﻮﻥ ﻛ ﱞﹸﻞ ﹶﺁﻣ ﹶﻦ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻣ ﹶﻼﺋﹺﻜﹶﺘﹺ ﹺﻪ ﹶﻭ ﹸﻛ ﹸﺘﺒﹺ ﹺﻪ ﹶﻭ ﹸﺭ ﹸﺳﻠﹺ ﹺﻪ ﹶﻻ‬ ‫ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﻭﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﻚ‬ ‫ﹸﻧ ﹶﻔ ﱢﺮ ﹸﻕ ﹶﺑ ﹾﻴ ﹶﻦ ﹶﺃ ﹶﺣ ﹴﺪ ﹺﻣ ﹾﻦ ﹸﺭ ﹸﺳﻠﹺ ﹺﻪ ﹶﻭ ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﹸﻏ ﹾﻔ ﹶﺮﺍﻧ ﹶ‬
‫ﹶﻚ ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ )‪ ،﴾(٢٨٥‬ﻓﺎﻹﻳﻤﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻟﻪ ﻣﺘﺮﺗﺒﺎﺕ ﻻ ﺗﻨﻔﻚ ﻋﻨﻪ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻤﺘﺮﺗﺒﺎﺕ ﺗﺘﻠﺨﺺ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻭ ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﴾‬
‫ﻭﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﻳﻤﺔ ﻛﻤﺎ‬
‫ﺳﻴﺘﺒﻴﻦ ﺑﺈﺫﻥ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﺴﻄﻮﺭ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﻔﻬﻢ ﺍﻟﺮﺑﻂ ﺑﻴﻦ ﺍﻵﻳﺎﺕ ﻭﺑﻌﻀﻬﺎ ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻮﺍﺣﺪ‬
‫ﻭﺑﻴﻦ ﻓﻮﺍﺗﺢ ﻭﺧﻮﺍﺗﻴﻢ ﺍﻟﺴﻮﺭ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻬﺎﻣﺔ ﺟﺪ ﺍ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻮﺳﻊ‬
‫ﹶﻓ ﹾﻬﻢ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺗﻌﻈﻤﻪ‪ ،‬ﻭﺗﻌﻤﻖ ﺍﻹﻳﻤﺎﻥ ﺑﺈﻋﺠﺎﺯﻩ ﻭﺫﻟﻚ ﻳﺴﻤﻰ‪:‬‬
‫ﻋﻠﻢ(ﺍﻟﻤﻨﺎﺳﺒﺔ)‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻧﺼﺢ ﻧﻔﺴﻲ ﻭﺇﻳﺎﻛﻢ ﺑﺎﻻﻫﺘﻤﺎﻡ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻤﻔﻴﺪ ﺟﺪ ﺍ ﻗﺒﻞ ﺍﻟﺒﺪﺀ ﻣﻌﺮﻓﺔ ﺳﺒﺐ ﻧﺰﻭﻝ ﺧﻮﺍﺗﻴﻢ ﺳﻮﺭﺓ‬
‫ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﹶﻋ ﹾﻦ ﹶﺃﺑﹺﻲ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮﺓﹶ‪ ،‬ﹶﻗ ﹶﺎﻝ ”‪ :‬ﹶﻟ ﱠﻤﺎ ﻧ ﹶﹶﺰ ﹶﻟ ﹾﺖ ﹶﻋ ﹶﻠﻰ‬
‫ﺍﺕ ﹶﻭ ﹶﻣﺎ ﻓﹺﻲ‬ ‫ﻮﻝ ﺍﻟ ﱠﻠ ﹺﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ﴿ -‬ﻟﹺ ﱠﻠ ﹺﻪ ﻣﺎ ﻓﹺﻲ ﺍﻟﺴﻤﻮ ﹺ‬
‫ﱠ ﹶﹶ‬ ‫ﹶ‬
‫ﺭﺳ ﹺ‬
‫ﹶ ﹸ‬
‫ﺎﺳ ﹾﺒﻜ ﹾﹸﻢ ﺑﹺ ﹺﻪ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻓ ﹶﻴﻐ ﹺﹾﻔ ﹸﺮ‬
‫ﺽ ﻭﺇﹺ ﹾﻥ ﹸﺗﺒﺪﹸ ﻭﺍ ﻣﺎ ﻓﹺﻲ ﹶﺃ ﹾﻧ ﹸﻔ ﹺﺴﻜﹸﻢ ﹶﺃﻭ ﺗﹸﺨﹾ ﹸﻔﻮﻩ ﻳﺤ ﹺ‬
‫ﹸ ﹸ ﹶ‬ ‫ﹾ ﹾ‬ ‫ﹾﺍﻷﹶ ﹾﺭ ﹺ ﹶ ﹾ ﹶ‬

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‫ﺎﺀ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹶﻠﻰ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻗ ﹺﺪ ﹲﻳﺮ ﴾ ﹾﺍﺷﺘﹶﺪﱠ ﹶﺫﻟﹺ ﹶﻚ‬ ‫ﺎﺀ ﹶﻭ ﹸﻳ ﹶﻌ ﱢﺬ ﹸﺏ ﹶﻣ ﹾﻦ ﹶﻳ ﹶﺸ ﹸ‬ ‫ﻟ ﹶﻤ ﹾﻦ ﹶﻳ ﹶﺸ ﹸ‬
‫ﹺ‬

‫ﻮﻝ ﺍﻟ ﱠﻠ ﹺﻪ‬ ‫ﻮﻝ ﺍﻟ ﱠﻠ ﹺﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹶﻓ ﹶﺄﺗ ﹾﹶﻮﺍ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﺎﺏ ﺭﺳ ﹺ‬
‫ﹶﻋ ﹶﻠﻰ ﹶﺃ ﹾﺻ ﹶﺤ ﹺ ﹶ ﹸ‬
‫ﻮﻝ‬ ‫ﹶﺐ‪ ،‬ﹶﻓ ﹶﻘﺎ ﹸﻟﻮﺍ ﹶﺃ ﹾﻱ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﺍﻟﺮﻛ ﹺ‬ ‫‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹸﺛ ﱠﻢ ﹶﺑ ﹶﺮﻛﹸﻮﺍ ﹶﻋ ﹶﻠﻰ ﱡ‬
‫ﹺ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﹸﻛ ﱢﻠ ﹾﻔﻨﹶﺎ ﹺﻣ ﹾﻦ ﹾﺍﻷﹶ ﹾﻋﻤ ﹺ‬
‫ﺍﻟﺼﺪﹶ ﹶﻗ ﹶﺔ‬ ‫ﺍﻟﺼ ﹶﻴﺎ ﹶﻡ ﹶﻭﺍ ﹾﻟ ﹺﺠ ﹶﻬﺎ ﹶﺩ ﹶﻭ ﱠ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭ ﱢ‬ ‫ﺎﻝ ﹶﻣﺎ ﻧﹸﻄ ﹸﻴﻖ ﱠ‬ ‫ﹶ‬
‫ﻮﻝ ﺍﻟ ﱠﻠ ﹺﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬ ‫ﹸﻄﻴ ﹸﻘ ﹶﻬﺎ ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﻭ ﹶﻗﺪﹾ ﹸﺃﻧ ﹺﹾﺰ ﹶﻟ ﹾﺖ ﹶﻋ ﹶﻠﻴ ﹶﻚ ﻫ ﹺﺬ ﹺﻩ ﹾﺍﻵﻳ ﹸﺔ ﻭ ﹶﻻ ﻧ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ‬
‫ﻭﻥ ﹶﺃ ﹾﻥ ﹶﺗ ﹸﻘﻮ ﹸﻟﻮﺍ ﻛ ﹶﹶﻤﺎ ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹾﻫ ﹸﻞ ﺍ ﹾﻟ ﹺﻜﺘﹶﺎ ﹶﺑ ﹾﻴ ﹺﻦ ﹺﻣ ﹾﻦ ﹶﻗ ﹾﺒ ﹺﻠﻜ ﹾﹸﻢ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ : -‬ﹶﺃﺗ ﹺﹸﺮﻳﺪﹸ ﹶ‬
‫ﹶﻚ ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ‬ ‫ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ ﹶﻭ ﹶﻋ ﹶﺼ ﹾﻴﻨﹶﺎ ﹶﺑ ﹾﻞ ﹸﻗﻮ ﹸﻟﻮﺍ ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﹸﻏ ﹾﻔ ﹶﺮﺍﻧ ﹶ‬
‫ﹶﻚ ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ ﹶﻓ ﹶﻠ ﱠﻤﺎ ﺍ ﹾﻗﺘ ﹶﹶﺮ ﹶﺃ ﹶﻫﺎ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹸﻡ‬ ‫ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﹸﻏ ﹾﻔ ﹶﺮﺍﻧ ﹶ‬
‫ﹶﺫ ﱠﻟ ﹾﺖ ﺑﹺ ﹶﻬﺎ ﹶﺃ ﹾﻟ ﹺﺴﻨﹶﺘ ﹸﹸﻬ ﹾﻢ ﹶﻓ ﹶﺄﻧ ﹶﹾﺰ ﹶﻝ ﺍﻟ ﱠﻠ ﹸﻪ ﻓﹺﻲ ﺇﹺ ﹾﺛ ﹺﺮ ﹶﻫﺎ‪:‬‬
‫ﹸﻮﻥ ﻛ ﱞﹸﻞ ﹶﺁﻣ ﹶﻦ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ‬
‫ﻮﻝ ﺑﹺ ﹶﻤﺎ ﹸﺃﻧ ﹺﹾﺰ ﹶﻝ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﻭﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹶ‬ ‫ﺍﻟﺮ ﹸﺳ ﹸ‬‫﴿ ﹶﺁﻣ ﹶﻦ ﱠ‬
‫ﹶﻭ ﹶﻣ ﹶﻼﺋﹺﻜﹶﺘﹺ ﹺﻪ ﹶﻭ ﹸﻛ ﹸﺘﺒﹺ ﹺﻪ ﹶﻭ ﹸﺭ ﹸﺳﻠﹺ ﹺﻪ ﹶﻻ ﹸﻧ ﹶﻔ ﱢﺮ ﹸﻕ ﹶﺑ ﹾﻴ ﹶﻦ ﹶﺃ ﹶﺣ ﹴﺪ ﹺﻣ ﹾﻦ ﹸﺭ ﹸﺳﻠﹺ ﹺﻪ ﹶﻭ ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ‬
‫ﻚ ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ ﴾‬ ‫ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﹸﻏ ﹾﻔ ﹶﺮﺍﻧ ﹶ‬
‫ﹶﻚ ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﻓ ﹶﻌ ﹸﻠﻮﺍ ﹶﺫﻟﹺ ﹶﻚ ﻧ ﹶﹶﺴ ﹶﺨ ﹶﻬﺎ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻓ ﹶﺄﻧ ﹶﹾﺰ ﹶﻝ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﱠﺰ ﹶﻭ ﹶﺟ ﱠﻞ‪:‬‬
‫ﻒ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻧ ﹾﻔ ﹰﺴﺎ ﺇﹺ ﱠﻻ ﹸﻭ ﹾﺳ ﹶﻌ ﹶﻬﺎ ﹶﻟ ﹶﻬﺎ ﹶﻣﺎ ﻛ ﹶﹶﺴ ﹶﺒ ﹾﺖ ﹶﻭ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻬﺎ ﹶﻣﺎ‬ ‫﴿ ﹶﻻ ﹸﻳ ﹶﻜ ﱢﻠ ﹸ‬
‫ﺍﺧ ﹾﺬﻧﹶﺎ ﺇﹺ ﹾﻥ ﻧ ﹺﹶﺴﻴﻨﹶﺎ ﹶﺃ ﹾﻭ ﹶﺃ ﹾﺧ ﹶﻄ ﹾﺄﻧﹶﺎ‪ ﴾ ..‬ﺍﻟﺤﺪﻳﺚ‪“...‬‬ ‫ﺍ ﹾﻛﺘﹶﺴﺒ ﹾﺖ ﺭﺑﻨﹶﺎ ﹶﻻ ﺗ ﹶﹸﺆ ﹺ‬
‫ﹶ ﹶ ﹶﱠ‬
‫ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻸﻣﺮ؛ ﺛﻘﻞ ﻋﻠﻴﻪ ﺃﻭ ﻟﻢ ﻳﺜﻘﻞ‪،‬‬
‫ﻭﺍﻓﻖ ﻋﻘﻠﻪ ﺃﻡ ﻟﻢ ﻳﻮﺍﻓﻘﻪ‪ .‬ﻭﻛﻞ ﺫﻟﻚ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻐﻴﺐ‪.‬‬

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‫ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﻟﻰ ﻗﺼﺔ ﺍﻟﺒﻘﺮﺓ ﺍﻟﺘﻲ ﺳﻤﻴﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﺳﻤﻬﺎ ﻭﺟﺪﻧﺎﻫﺎ‬
‫ﺗﺨﺪﻡ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻭﺗﺆﺻﻠﻪ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﻭﺻﺮﻳﺢ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺫﺑﺤﻮﺍ ﺑﻘﺮﺓ‬
‫ﻳﺼﺒﺢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻳﻮﻣﺎ ﻓﻴﺠﺪﻭﻥ ﺟﺜﺔ ﺃﺣﺪﻫﻢ ﻣﻘﺘﻮﻻ! ﻳﺤﺪﺙ‬
‫ﺍﻻﺿﻄﺮﺍﺏ ﻭﺗﺘﻨﺎﺛﺮ ﺍﻻﺗﻬﺎﻣﺎﺕ‪ ،‬ﻭﻳﺨﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻭﻳﺸﺘﺪ ﺍﻟﻜﺮﺏ‬
‫ﻭﻳﺘﺼﺎﻋﺪ ﺍﻟﻤﻮﻗﻒ‪ .‬ﻭﺃﻧﻰ ﻟﻤﺜﻠﻬﻢ ﺃﻥ ﻳﻀﻄﺮﺑﻮﺍ ﻭﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﻇﻬﺮﺍﻧﻴﻬﻢ؟!‬
‫ﻫﻨﻴﺌﺎ ﻟﻬﻢ! ﻓﺎﻷﺭﺽ ﻻ ﺗﺰﺍﻝ ﻣﺘﺼﻠﺔ ﺑﺎﻟﺴﻤﺎﺀ‪ .‬ﻭ ﺇﻥ ﺳﺆﺍﻻ ﺑﺴﻴﻄﺎ‬
‫ﻟﻨﺒﻲ ﺍﻟﻠﻪ ﻣﻮﺳﻰ ﻳﻌﻠﻤﻮﻥ ﺑﻪ ﻣﻦ ﺍﻟﻘﺎﺗﻞ؟ ﻭﺗﻨﺘﻬﻲ ﺍﻟﻘﻀﻴﺔ‪ .‬ﻳﺬﻫﺒﻮﻥ‬
‫ﺇﻟﻴﻪ ﻳﺴﺄﻟﻮﻧﻪ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﻓﻴﺠﻴﺒﻬﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿ ﺇﹺ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻳ ﹾﺄ ﹸﻣ ﹸﺮﻛ ﹾﹸﻢ ﹶﺃ ﹾﻥ‬
‫ﺗ ﹾﹶﺬ ﹶﺑ ﹸﺤﻮﺍ ﹶﺑ ﹶﻘ ﹶﺮ ﹰﺓ ﴾‬
‫ﻓﻮﺟﺊ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺎﻟﺮﺩ ﺍﻟﺬﻱ ﻻ ﻳﺠﺪﻭﻥ ﻟﻪ ﺭﺑﻄﺎ ﻣﻨﻄﻘﻴﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻧﺎﺳﻴﻦ ﺃﻭ ﻣﺘﻨﺎﺳﻴﻴﻦ ﺃﻥ ﺍﻟﻤﺘﺤﺪﺙ ﻧﺒﻲ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻟﻠﻪ‪ ،‬ﻭﺃﻥ ﺃﻭﺍﻣﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺴﺖ ﻛﺄﻭﺍﻣﺮ ﺍﻟﺒﺸﺮ؛ ﺇﺫ ﺇﻥ ﻏﺎﻳﺘﻬﺎ‬
‫ﺍﻷﻭﻟﻰ ﺍﺧﺘﺒﺎﺭ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ‪ .‬ﻓﺠﺎﺀ ﺭﺩﻫﻢ ﺍﻷﻭﻝ ﴿ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﺃ ﹶﺗﺘ ﹺ‬
‫ﱠﺨ ﹸﺬﻧﹶﺎ‬
‫ﹸﻫﺰ ﹰﹸﻭﺍ ﴾ ﻓﺬﻛﺮﻫﻢ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺑﻤﻜﺎﻧﻪ ﻭﻣﻜﺎﻧﺘﻪ‪ ،‬ﺍﻟﺘﻲ ﻻ ﻳﻠﻴﻖ ﺑﻬﺎ ﻫﺬﺍ‬
‫ﺍﻟﺮﺩ‪ ،‬ﻭﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﻛﺎﻥ ﻟﻴﻘﻮﻝ ﻏﻴﺮ ﻣﺎ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹸﻋﻮ ﹸﺫ‬

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 ‫ﹺﹺ‬ ‫ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ ﹶﺃ ﹾﻥ ﹶﺃﻛ ﹶ ﹺ‬
‫ﹸﻮﻥ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺠﺎﻫﻠ ﹶ‬
‫ﻴﻦ ﴾‬
‫ﺍﻧﺸﻐﻞ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺘﻔﺎﺻﻴﻞ ﺍﻷﻣﺮ ﻋﻦ ﻃﺎﻋﺔ ﺍﻵﻣﺮ‪ ،‬ﻓﺄﺧﺬﻭﺍ ﻳﺴﺄﻟﻮﻥ‬
‫ﻋﻦ ﺃﺷﻴﺎﺀ ﻟﻢ ﻳﻄﺎﻟﺒﻮﺍ ﺑﻬﺎ‪ .‬ﻓﻠﻮ ﺃﻧﻬﻢ ﺫﺑﺤﻮﺍ ﺃﻱ ﺑﻘﺮﺓ ﺍﻣﺘﺜﺎﻻ ﻻﻧﺘﻬﻰ ﺍﻷﻣﺮ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﺷﺪﺩﻭﺍ ﻓﺸﺪﺩ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻭﺫﻟﻚ ﻟﻀﻌﻒ ﺗﺼﺪﻳﻘﻬﻢ ﻭﺇﻳﻤﺎﻧﻬﻢ‬
‫ﺑﺎﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺿﻌﻒ ﺍﻻﻧﺼﻴﺎﻉ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﺣﺘﻰ ﺍﻧﺘﻬﻰ ﺑﻬﻢ‬
‫ﺃﺧﻴﺮﺍ ﺇﻟﻰ ﺫﺑﺤﻬﺎ ﺑﻌﺪﻣﺎ ﹸﺣﺪﺩﺕ ﺑﻮﺍﺣﺪﺓ ﻧﺎﺩﺭﺓ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﻋ ﱠﻘﺐ‬
‫ﺍﻷﻣﺮ ﹰ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺫﺑﺤﻬﻢ ﺇﻳﺎﻫﺎ ﴿ ﹶﻓ ﹶﺬ ﹶﺑ ﹸﺤ ﹶ‬
‫ﻮﻫﺎ ﹶﻭ ﹶﻣﺎ ﻛﹶﺎ ﹸﺩﻭ ﹾﺍ ﹶﻳ ﹾﻔ ﹶﻌ ﹸﻠ ﹶ‬
‫ﻮﻥ )‪﴾ (٧١‬‬
‫ﺫﺑﺤﺖ ﺍﻟﺒﻘﺮﺓ ﻭﻟﻢ ﻳﻌﻠﻢ ‪-‬ﺑﻌﺪﹸ ‪ -‬ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﺫﺑﺤﻬﺎ‪ ،‬ﻭﻣﺎ‬
‫ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﻘﻀﻴﺔ ﺍﻟﺮﺟﻞ ﺍﻟﻤﻘﺘﻮﻝ؟!‬
‫ﻭﻫﻨﺎ ﺟﺎﺀ ﺍﻷﻣﺮ ﺑﺄﻥ ﻳﻀﺮﺑﻮﺍ ﺍﻟﻤﻴﺖ ﺑﺒﻌﺾ ﻣﻨﻬﺎ؛ ﻓﺄﺣﻴﺎﻩ ﺍﻟﻠﻪ‬
‫ﻭﺃﺧﺒﺮ ﻋﻦ ﻗﺎﺗﻠﻪ ﻭﺃﺟﻴﺐ ﺍﻟﺴﺆﺍﻝ ﺑﻤﻌﺠﺰﺓ ﻛﺒﺮ￯ ﻟﻢ ﺗﺄﺕ ﻓﻲ ﺍﻟﺤﺴﺒﺎﻥ‬
‫ﺣﻴﻨﻤﺎ ﺃﻣﺮﻭﺍ ﺑﺬﺑﺢ ﺍﻟﺒﻘﺮﺓ ﻓﻲ ﺃﻭﻝ ﻭﻫﻠﺔ ﴿ ﹶﻭﺇﹺ ﹾﺫ ﹶﻗ ﹶﺘ ﹾﻠﺘ ﹾﹸﻢ ﹶﻧ ﹾﻔ ﹰﺴﺎ ﹶﻓﺎ ﱠﺩ ﹶﺍﺭ ﹾﺃﺗ ﹾﹸﻢ‬
‫ﺍﺿ ﹺﺮ ﹸﺑﻮ ﹸﻩ ﺑﹺ ﹶﺒ ﹾﻌ ﹺﻀ ﹶﻬﺎ‬ ‫ﻮﻥ )‪ (٧٢‬ﹶﻓ ﹸﻘ ﹾﻠﻨﹶﺎ ﹾ‬ ‫ﻓﹺ ﹶﻴﻬﺎ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹸﻣﺨﹾ ﹺﺮ ﹲﺝ ﱠﻣﺎ ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺗ ﹾﻜﺘ ﹸﹸﻤ ﹶ‬
‫ﻮﻥ )‪ ،﴾ (٧٣‬ﻟﻢ‬ ‫ﻚ ﹸﻳ ﹾﺤﻴﹺﻲ ﺍﻟ ﹼﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﻤ ﹾﻮﺗﹶﻰ ﹶﻭ ﹸﻳ ﹺﺮﻳﻜ ﹾﹸﻢ ﺁ ﹶﻳﺎﺗﹺ ﹺﻪ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹶﺗ ﹾﻌ ﹺﻘ ﹸﻠ ﹶ‬
‫ﻛ ﹶﹶﺬﻟﹺ ﹶ‬
‫ﻳﺨﺒﺮﻫﻢ ﺍﻟﻠﻪ ﺑﺎﻟﺤﻜﻤﺔ ﻣﻦ ﺍﻷﻣﺮ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻷﻥ ﺗﻨﻔﻴﺬ ﺍﻟﻤﺆﻣﻦ ﻟﻸﻣﺮ‬
‫ﻳﺮﺗﺒﻂ ﻓﻘﻂ ﺑﺈﻳﻤﺎﻧﻪ ﺑﺎﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻻ ﺑﻤﻌﺮﻓﺔ ﺍﻟﺤﻜﻤﺔ‪.‬‬
‫ﻟﻢ ﻳﺨﺒﺮﻫﻢ ﺃﻥ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﺳﻴﻀﺮﺏ ﺍﻟﻤﻴﺖ ﺑﺒﻌﻀﻬﺎ ﻓﻴﻌﻮﺩ ﻟﻠﺤﻴﺎﺓ‪،‬‬

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‫ﻭﻫﻞ ﻟﻮ ﺃﺧﺒﺮﻫﻢ ﻟﻘﺒﻠﻮﺍ ﺫﻟﻚ ﺑﻌﻘﻠﻬﻢ ﺍﻟﺬﻱ ﺗﻤﺮﺩ ﻋﻠﻰ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ؟!‬
‫ﺇﻧﻨﺎ ﻧﻌﺎﻧﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺳﻮﺀ ﻓﻬﻢ ﻛﺒﻴﺮ ﺣ ﱡﻠﻪ ﺑﺴﻴﻂ ﻓﻲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻓﻲ ﻣﻮﺍﻃﻦ ﻛﺜﻴﺮﺓ ﺟﺪﺍ؛ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﺇﻥ‬
‫ﻟﻢ ﺗﻜﻦ ﺳﻮ￯ ﻗﺼﺔ ﺍﻟﺒﻘﺮﺓ ﺍﻟﺘﻲ ﺳﻤﻴﺖ ﺑﻬﺎ ﺃﻃﻮﻝ ﺳﻮﺭﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﻳﻢ ﻟﻜﺎﻧﺖ ﻛﺎﻓﻴﺔ‪.‬‬
‫ﻳﺘﺴﺎﺀﻝ ﺃﺣﺪﻫﻢ ﻓﻲ ﻋﺠﺐ‪ :‬ﻟﻤﺎﺫﺍ ﺍﻟﺰﻧﺎ ﺣﺮﺍﻡ؟ ﻓﻴﻘﻮﻝ ﺍﻟﺪﺍﻋﻴﺔ‪:‬‬
‫ﻷﻧﻪ ﻳﺴﺒﺐ ﺍﺧﺘﻼﻁ ﺍﻷﻧﺴﺎﺏ‪ .‬ﻓﻴﺮﺩ‪ :‬ﺇﺫﻥ ﺍﻧﺘﻔﺖ ﻋﻠﺔ ﺍﻟﺘﺤﺮﻳﻢ ﺑﻮﺟﻮﺩ‬
‫ﻭﺳﺎﺋﻞ ﻣﻨﻊ ﺍﻟﺤﻤﻞ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﺃﻭ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﻢ ﻭﺃﺻﺒﺢ ﺣﻼﻻ!!‬
‫ﻭﻣﺜﻠﻪ ﻣﻦ ﻳﺘﺴﺎﺀﻝ‪ :‬ﻟﻤﺎﺫﺍ ﻧﺼﻮﻡ؟ ﻗﻴﻞ ‪:‬ﻛﻲ ﻧﺸﻌﺮ ﺑﺎﻟﻔﻘﻴﺮ! ﻗﺎﻝ‪:‬‬
‫ﺇﺫﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﻠﺼﻮﻡ ﻓﻲ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻟﻢ‬
‫ﻓﺮﺿﺎ!!‬
‫ﻳﻜﻦ ﹰ‬
‫ﺃﻭ ﺇﺫﻥ‪ ،‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺠﺎﺋﻊ ﻧﻔﺴﻪ ﺻﻴﺎﻡ!!‬
‫ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻭﻣﺜﻠﻬﺎ ﻛﺜﻴﺮ ﻳﺤﺪﺙ ﻓﻲ ﺍﻟﻨﻘﺎﺷﺎﺕ ﺍﻟﻴﻮﻣﻴﺔ؛ ﻭﺍﻟﺴﺒﺐ‬
‫ﺿﻴﺎﻉ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻋﻨﺪ ﺍﻟﻜﺜﻴﺮﻳﻦ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻣﺘﺤﺎﻥ ﻟﻤﻦ ﺍﺩﻋﻰ‬
‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﻪ ﺑﺎﻟﻐﻴﺐ ﻭﺍﻹﻳﻤﺎﻥ ﺑﺼﺤﺔ ﻛﺘﺎﺑﻪ ﻭﺑﺮﺳﺎﻟﺔ ﻧﺒﻴﻪ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.-‬‬
‫ﻫﻞ ﻛﺎﻥ ﻳﻌﻠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺿﺮﺍﺭ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﺍﻟﺼﺤﻴﺔ ﻟﻤﺎ ﺣﺮﻡ ﻋﻠﻴﻬﻢ؟!‬

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‫ﻋﻼﺝ ﻷﻣﺮﺍﺿﻪ ﺳﻴﺤﻠﻞ؟!‬ ‫ﻭﻫﻞ ﻟﻮ ﺗﻢ ﺍﻛﺘﺸﺎﻑ‬
‫ﻭﺇﺫﺍ ﻇﻬﺮﺕ ﺃﺿﺮﺍﺭ ﺟﺪﻳﺪﺓ ﻟﻪ ﻳﺤﺮﻡ ﻣﺮﺓ ﺃﺧﺮ￯؟!‬
‫ﺃﺭﺃﻳﺘﻢ ﻛﻢ ﻳﻔﺘﺢ ﻋﻠﻴﻨﺎ ﻏﻴﺎﺏ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺃﺑﻮﺍﺑﺎ ﻟﻠﻌﺒﺚ؟!‬
‫ﺇﻥ ﺍﻟﺤﻜﻤﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺃﻱ ﺗﺸﺮﻳﻊ ﺑﺎﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ ﻫﻮ ﺍﺧﺘﺒﺎﺭ ﺻﺪﻕ‬
‫ﺇﻳﻤﺎﻥ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻧﺼﻴﺎﻋﻪ ﻭﻃﺎﻋﺘﻪ ﻟﺮﺑﻪ ﴿ ﹶﻓﻼ ﹶﻭ ﹶﺭ ﱢﺑ ﹶﻚ ﻻ ﹸﻳ ﹾﺆ ﹺﻣﻨﹸﻮ ﹶﻥ ﹶﺣﺘﱠﻰ‬
‫ﻮﻙ ﻓﹺ ﹶﻴﻤﺎ ﹶﺷ ﹶﺠ ﹶﺮ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﹸﺛ ﱠﻢ ﻻ ﹶﻳ ﹺﺠﺪﹸ ﻭﺍ ﻓﹺﻲ ﹶﺃ ﹾﻧ ﹸﻔ ﹺﺴ ﹺﻬ ﹾﻢ ﹶﺣ ﹶﺮ ﹰﺟﺎ ﹺﻣ ﱠﻤﺎ ﹶﻗ ﹶﻀ ﹾﻴ ﹶﺖ‬
‫ﹸﻳ ﹶﺤﻜ ﹸﱢﻤ ﹶ‬
‫ﹶﻭ ﹸﻳ ﹶﺴ ﱢﻠ ﹸﻤﻮﺍ ﺗ ﹾﹶﺴﻠﹺ ﹰﻴﻤﺎ )‪ ﴾ (٦٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﻋﻠﻢ ﺣﻜﻤﺎ ﺃﺧﺮ￯ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﺳﻮﺍﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﺤﺪﻳﺜﺔ ﺃﻭ ﺍﻟﻮﺍﻗﻊ ﻭﺗﺠﺎﺭﺑﻪ ﺯﺍﺩﻩ‬
‫ﺫﻟﻚ ﻳﻘﻴﻨﺎ ﻻ ﺃﻛﺜﺮ‪ ،‬ﻭﺭﺑﻤﺎ ﺍﺳﺘﺨﺪﻡ ﺫﻟﻚ ﻣﻊ ﺍﻷﻣﻮﺭ ﺍﻹﻋﺠﺎﺯﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﻲ ﻟﻔﺖ ﺃﻧﻈﺎﺭ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻺﺳﻼﻡ ﻭﺩﻋﻮﺗﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﻻ ﺃﻥ ﻳﻌﻠﻖ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ ﻋﻠﻴﻪ ﺩﻭﻥ ﺩﻟﻴﻞ‪ ،‬ﻓﻬﻨﺎﻙ ﺃﺣﻜﺎﻡ ﻓﻘﻬﻴﺔ ﻣﺘﻌﻠﻘﺔ ﺑﻌﻠﺔ؛ ﺇﺫﺍ ﺍﻧﺘﻔﺖ‬
‫ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺍﻧﺘﻔﻰ ﺍﻟﺤﻜﻢ ‪ ،‬ﻭﻟﻜﻦ ﻻﺑﺪ ﺃﻥ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻖ ﻭﺍﻻﺭﺗﺒﺎﻁ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻻ ﻣﻦ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻫﻮﺍﺀ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺁﺩﻡ ﻭﺇﺑﻠﻴﺲ‬
‫ﻳﺼﺪﻕ ﺇﺑﻠﻴﺲ ﺑﻮﺟﻮﺩ ﺍﻟﻠﻪ ﻭﺧﻠﻘﻪ ﻟﻪ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﺃﻧﹶﺎ ﹶﺧ ﹾﻴ ﹲﺮ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﺧ ﹶﻠ ﹾﻘﺘﹶﻨﹺﻲ‬
‫ﻴﻦ )‪ ﴾ (١٢‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﹶﺎﺭ ﹶﻭ ﹶﺧ ﹶﻠ ﹾﻘ ﹶﺘ ﹸﻪ ﹺﻣ ﹾﻦ ﻃﹺ ﹴ‬
‫ﹺﻣ ﹾﻦ ﻧ ﹴ‬

‫ﻳﺼﺪﻕ ﺇﺑﻠﻴﺲ ﺑﻘﺪﺭﺓ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﺭ ﱢﺏ ﹶﻓ ﹶﺄﻧﹾﻈﹺ ﹾﺮﻧﹺﻲ ﺇﹺ ﹶﻟﻰ ﹶﻳ ﹾﻮ ﹺﻡ‬

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 ‫ﹸﻳ ﹾﺒ ﹶﻌ ﹸﺜ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٧٩‬ﺳﻮﺭﺓ ﺹ‪ .‬ﻭﻓﻲ ﺫﻟﻚ ﹰ‬
‫ﺃﻳﻀﺎ ﺗﺼﺪﻳﻘﻪ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪.‬‬
‫ﻟﻢ ﻳﺪ ﹺﻉ ﻭﺟﻮﺩ ﺷﺮﻳﻚ ﻟﻠﻪ‪ ،‬ﺑﻞ ﺃﻗﺴﻢ ﺑﺎﻟﻠﻪ ﻭﻟﻢ ﻳﻘﺴﻢ‬
‫ﺑﻐﻴﺮﻩ‪ .‬ﻭﻳﺼﺪﻕ ﺑﻌﺰﺗﻪ ﺟﻞ ﻭﻋﻼ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﻓﺒﹺ ﹺﻌﺰﱠ ﺗﹺ ﹶ‬
‫ﻚ ﹶﻷﹸ ﹾﻏ ﹺﻮ ﹶﻳﻨ ﹸﱠﻬ ﹾﻢ‬
‫ﹺ‬
‫ﹶﺃ ﹾﺟ ﹶﻤﻌ ﹶ‬
‫ﻴﻦ )‪ ﴾ (٨٢‬ﺳﻮﺭﺓ ﺹ‬

‫ﻳﺼﺪﻕ ﺑﺎﻟﻤﻼﺋﻜﺔ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ؛ ﺇﺫ ﻋﺎﺵ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻳﺼﺪﻕ ﺑﻨﺒﻮﺓ‬

‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﻛﺘﺒﻬﻢ ﻭﻛﻴﻒ ﻻ؟! ﻭﻗﺪ ﺗﻮﻋﺪ ﺑﺈﺿﻼﻝ ﺍﻟﻨﺎﺱ ﻋﻦ ﻃﺮﻳﻘﻬﻢ‬
‫ﻭﺃﻗﺮ ﺑﻌﻠﻤﻪ ﺃﻥ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﺳﺘﻜﻮﻥ ﺍﻟﻨﺎﺭ ﻟﻪ ﻭﻟﻤﻦ ﺍﺗﺒﻌﻪ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﺈﺑﻠﻴﺲ ﻛﺎﻓﺮ ﺑﻞ ﺭﺃﺱ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺟﺎﺀ ﻛﻔﺮﻩ ﻭﻫﻼﻛﻪ‬
‫ﻧﺘﺎﺟﺎ ﻟﺤﻴﻮﺩﻩ ﻋﻦ ﻗﺎﻋﺪﺓ()ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ( ﺇﺫ‬
‫ﻭﻃﺮﺩﻩ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﹰ‬
‫ﺃﻋﻄﻰ ﻧﻔﺴﻪ ﺻﻼﺣﻴﺔ ﺭﻓﺾ ﺃﻣﺮ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﻋﻠﻴﻪ‬
‫‪ -‬ﻋﻠﻰ ﺍﻷﻣﺮ ‪ -‬ﻋﻨﺪﻣﺎ ﻻ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ ﻭﻣﺮﺍﺩﻩ‪.‬‬
‫ﻴﺲ ﹶﺃ ﹶﺑﻰ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫﴿ ﹶﻭﺇﹺ ﹾﺫ ﹸﻗ ﹾﻠﻨﹶﺎ ﻟ ﹾﻠ ﹶﻤ ﹶﻼﺋﻜﹶﺔ ﹾﺍﺳ ﹸﺠﺪﹸ ﻭﺍ ﻵ ﹶﺩ ﹶﻡ ﹶﻓ ﹶﺴ ﹶﺠﺪﹸ ﻭﺍ ﺇﹺ ﱠﻻ ﺇﹺ ﹾﺑﻠ ﹶ‬
‫ﹺ‬ ‫ﻭﺍﺳ ﹶﺘ ﹾﻜﺒﺮ ﻭﻛ ﹶ ﹺ‬
‫ﻳﻦ )‪ ﴾ (٣٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﻓﺈﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ‬ ‫ﹶﺎﻥ ﻣ ﹶﻦ ﺍ ﹾﻟﻜﹶﺎﻓ ﹺﺮ ﹶ‬ ‫ﹶ ﹾ ﹶﹶ ﹶ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪ ﻣﺮﺍﺩ ﺍﻟﻠﻪ ﻣﻨﻚ‪ ،‬ﻻ ﺃﻧﺖ ﺗﻄﻠﺐ ﻣﻦ ﺍﻟﺸﺮﻉ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﹶﺎﺭ ﹶﻭ ﹶﺧ ﹶﻠ ﹾﻘ ﹶﺘ ﹸﻪ ﹺﻣ ﹾﻦ‬
‫ﻋﻨﺪ ﻣﺮﺍﺩﻙ ﻣﻨﻪ! ( ﴿ ﹶﻗ ﹶﺎﻝ ﹶﺃﻧﹶﺎ ﹶﺧ ﹾﻴ ﹲﺮ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﺧ ﹶﻠ ﹾﻘﺘﹶﻨﹺﻲ ﹺﻣ ﹾﻦ ﻧ ﹴ‬
‫ﻴﻦ)‪ ﴾ (١٢‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﻃﹺ ﹴ‬
‫ﻓﻠﻢ ﻳﻨﻔﻊ ﺇﺑﻠﻴﺲ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻨﺪﻣﺎ ﺗﺮﻙ ﻟﻮﺍﺯﻣﻪ‪ ،‬ﻭﻟﻢ‬

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 ‫ﺗﻨﻔﻌﻪ ﻋﺒﺎﺩﺍﺗﻪ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻃﺮﺩ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﻫﻠﻚ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﻟﻠﻪ‪.‬‬
‫ﻓﻤﺎ ﻗﻴﻤﺔ ﺃﻥ ﺗﺼﺪﻕ ﺑﻮﺟﻮﺩ ﺍﻹﻟﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺧﻠﻘﻪ ﻭﻋﺰﺗﻪ ﻭﺃﻥ‬
‫ﺗﺼﺪﻕ ﺑﻮﺟﻮﺩ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﻠﻚ ﺍﻟﺨﺎﻟﻖ ﻟﻪ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺇﺛﺎﺑﺔ‬
‫ﻭﻋﻘﺎﺏ ﺧﻠﻘﻪ ﻓﻴﻪ ﺛﻢ ﻻ ﺗﻔﺮﺩﻩ ﻭﺣﺪﻩ ﺑﺤﻖ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﺘﺸﺮﻳﻊ‪،‬‬
‫ﻭﺍﻓﻖ ﺍﻟﺘﺸﺮﻳﻊ ﻫﻮﺍﻙ ﺃﻭ ﻟﻢ ﻳﻮﺍﻓﻘﻪ؟!‬
‫ﻭﺃﻳﻦ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﻣﺘﺤﺎﻥ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻞ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺗﻮﺍﻓﻖ ﻫﻮﺍﻙ‬
‫ﻭﺗﺤﻘﻖ ﻣﺮﺍﺩﻙ ﺍﻟﺸﺨﺼﻲ ﺍﻟﺪﻧﻴﻮﻱ؟!‬
‫ﹶﺎﻥ ﻟﹺ ﹸﻤ ﹾﺆ ﹺﻣ ﹴﻦ ﹶﻭ ﹶﻻ ﹸﻣ ﹾﺆ ﹺﻣﻨ ﹴﹶﺔ ﺇﹺ ﹶﺫﺍ ﹶﻗ ﹶﻀﻰ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹸﻪ ﹶﺃ ﹾﻣ ﹰﺮﺍ ﹶﺃﻥ‬
‫﴿ ﹶﻭ ﹶﻣﺎ ﻛ ﹶ‬
‫ﺺ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹶﻟ ﹸﻪ ﹶﻓ ﹶﻘﺪﹾ ﹶﺿ ﱠﻞ‬ ‫ﺨ ﹶﻴ ﹶﺮ ﹸﺓ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﻣ ﹺﺮ ﹺﻫ ﹾﻢ ﹶﻭ ﹶﻣﻦ ﹶﻳ ﹾﻌ ﹺ‬ ‫ﹸﻮﻥ ﹶﻟﻬﻢ ﺍ ﹾﻟ ﹺ‬
‫ﹶﻳﻜ ﹶ ﹸ ﹸ‬
‫ﹶﺿﻼﻻﹰ ﱡﻣﺒﹺﻴﻨﹰﺎ )‪ ﴾ (٣٦‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺫﻧﺐ ﺇﺑﻠﻴﺲ ﻭﺫﻧﺐ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻥ ﺫﻧﺐ‬
‫ﺇﺑﻠﻴﺲ ﻧﺒﻊ ﻣﻦ ﻃﻌﻨﻪ ﻭﺗﻜﺒﺮﻩ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻣﻄﻠﻘﺎ ﻟﻠﻪ‪ ،‬ﻭﻣﻨﺢ‬
‫ﻧﻔﺴﻪ ﺣﻖ ﺗﻘﻴﻴﻢ ﺍﻷﻣﺮ ﻗﺒﻞ ﺗﻨﻔﻴﺬﻩ ﻛﻤﺎ ﺗﺒﻴﻦ‪ .‬ﺃﻣﺎ ﺫﻧﺐ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻓﻠﻢ ﻳﻨﺒﻊ ﻋﻦ ﺗﻤﺮﺩ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﺃﻭ ﺇﻧﻜﺎﺭ ﻟﻤﺒﺪﺃ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬
‫ﻣﻄﻠﻘﺎ ﻟﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻋﻦ ﺿﻌﻒ ﻭﺧﻄﺄ ﺃﻟﺤﻘﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺎﻟﺘﻮﺑﺔ‬
‫ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﻟﻨﺪﻡ‪ .‬ﻭﺍﻟﻨﺪﻡ ﻧﺎﺗﺞ ﻋﻦ ﺇﻳﻤﺎﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﺍﻹﻳﻤﺎﻥ‬
‫ﺑﺎﻟﻠﻪ ﻳﺴﺘﻠﺰﻡ ﻃﺎﻋﺘﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻣﺎ ﺇﺑﻠﻴﺲ ﻓﻠﻢ ﻳﻨﺪﻡ؛ ﻷﻧﻪ ﺍﺳﺘﻜﺒﺮ ﻋﻠﻰ‬

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‫ﺃﻳﻀﺎ ﺃﻥ ﺿﺮﺭ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ‬
‫ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻠﻔﺘﺎﺕ ﹰ‬
‫ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﺃﻭ ﻋﺪﻣﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺩﻭﺭ ﻓﻲ ﺗﺤﺮﻳﻤﻬﺎ ﻣﺜﻼ‪ ،‬ﺑﻞ ﺍﻷﺛﺮ‬
‫ﺍﻟﺬﻱ ﻧﺘﺞ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ ﺑﻜﺸﻒ ﺍﻟﺴﻮﺀﺓ ﻻ ﻳﺘﺮﺗﺐ‪ -‬ﻣﻨﻄﻘ ﻴﺎ ﺑﺄﻱ ﺣﺎﻝ‬
‫‪-‬ﻋﻠﻰ ﺍﻷﻛﻞ!‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪ ..‬ﻧﻤﻮﺫﺝ ﻣﺘﻜﺮﺭ‬
‫ﻟﻢ ﻳﻜﻦ ﺗﺮﺩﺩ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻲ ﻗﺼﺔ ﺍﻟﺒﻘﺮﺓ ﻫﻮ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺑﻞ ﺇﻥ‬
‫ﻣﺴﺄﻟﺔ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺗﺤﻘﻴﻖ(ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ‬
‫)ﻛﺎﻧﺖ ﺩﻭ ﹰﻣﺎ ﺑﺎﺏ ﻫﻠﻜﺔ ﻭﺿﻴﺎﻉ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﻋﻬﺪ ﻧﺒﻲ‬
‫ﺍﻟﻠﻪ ﻣﻮﺳﻰ ﺃﻭ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺘﺄﻣﻞ ﻣﻮﺍﻗﻒ‬
‫ﻣﺨﺘﻠﻔﺔ ﻟﻬﻢ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﻘﻂ ﻟﻮﺟﺪﻧﺎ ﻣﺜﻼﹰ‪.‬‬
‫‪ -١‬ﺭﻓﻀﻬﻢ ﺍﻻﻧﺼﻴﺎﻉ ﻟﻸﻣﺮ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻘﺮﻳﺔ ﺳﺠﺪﺍ ﺑﻌﺪﻣﺎ‬
‫ﻓﺘﺤﻬﺎ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﻜﺒﺮﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺗﺒﺪﻳﻠﻬﻢ ﻷﻭﺍﻣﺮ ﺍﻟﻠﻪ‬
‫ﺚ ﹺﺷ ﹾﺌﺘ ﹾﹸﻢ‬ ‫ـﺬ ﹺﻩ ﺍ ﹾﻟ ﹶﻘ ﹾﺮ ﹶﻳ ﹶﺔ ﹶﻓ ﹸﻜ ﹸﻠﻮ ﹾﺍ ﹺﻣﻨ ﹶﹾﻬﺎ ﹶﺣ ﹾﻴ ﹸ‬
‫ﻭﺗﻐﻴﻴﺮﻫﺎ ﴿ ﻭﺇﹺ ﹾﺫ ﹸﻗ ﹾﻠﻨﹶﺎ ﺍﺩ ﹸﺧ ﹸﻠﻮ ﹾﺍ ﻫ ﹺ‬
‫ﹶ‬ ‫ﹾ‬ ‫ﹶ‬
‫ﻄﺎ ﹶﻳﺎﻛ ﹾﹸﻢ‬‫ﻄ ﹲﺔ ﱠﻧﻐ ﹺﹾﻔ ﹾﺮ ﹶﻟﻜ ﹾﹸﻢ ﹶﺧ ﹶ‬ ‫ﺎﺏ ﹸﺳ ﱠﺠﺪﹰ ﺍ ﹶﻭ ﹸﻗﻮ ﹸﻟﻮ ﹾﺍ ﹺﺣ ﱠ‬ ‫ﹶﺭ ﹶﻏﺪﹰ ﺍ ﹶﻭﺍ ﹾﺩ ﹸﺧ ﹸﻠﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﺒ ﹶ‬
‫ﻳﻦ ﹶﻇ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹶﻗ ﹾﻮﻻﹰ ﹶﻏ ﹾﻴ ﹶﺮ ﺍ ﱠﻟ ﹺﺬﻱ‬ ‫ﹺ‬
‫ﻴﻦ )‪ (٥٨‬ﹶﻓ ﹶﺒﺪﱠ ﹶﻝ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ ﹺ‬
‫ﹶﻭ ﹶﺳﻨ ﹺﹶﺰﻳﺪﹸ ﺍ ﹾﻟ ﹸﻤ ﹾﺤﺴﻨ ﹶ‬
‫ﹺ‬ ‫ﹺﻗ ﹶ‬
‫ﺍﻟﺴ ﹶﻤﺎﺀ ﺑﹺ ﹶﻤﺎ ﻛﹶﺎﻧﹸﻮ ﹾﺍ‬ ‫ﻳﻦ ﹶﻇ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹺﺭ ﹾﺟﺰﹰ ﺍ ﱢﻣ ﹶﻦ ﱠ‬ ‫ﻴﻞ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻓ ﹶﺄﻧﺰﹶ ﹾﻟﻨﹶﺎ ﹶﻋ ﹶﻠﻰ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹶﻳ ﹾﻔ ﹸﺴ ﹸﻘ ﹶ‬
‫ﻮﻥ )‪﴾(٥٩‬‬

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‫‪ -٢‬ﺭﻓﻀﻬﻢ ﺍﺗﺒﺎﻉ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﻌﺪﻣﺎ‬
‫ﺃﺟﺎﺑﻬﻢ ﻋﻠﻰ ﺃﺳﺌﻠﺘﻬﻢ؛ ﻷﻧﻬﻢ ﻋﻠﻤﻮﺍ ﺃﻥ ﻭﻟﻴﻪ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﺟﺒﺮﻳﻞ‪،‬‬
‫ﻭﻫﻢ ﻳﻌﺪﻭﻧﻪ ﻋﺪﻭﺍ ﻟﻬﻢ ﻣﺪﻋﻴﻦ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﻳﺄﺗﻴﻪ ﻣﻠﻚ ﺁﺧﺮ‬
‫ﻛﻤﻴﻜﺎﺋﻴﻞ ﻻﺗﺒﻌﻮﻩ!!‬
‫ﻓﺄﻱ ﺇﻳﻤﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺻﺎﺣﺒﻪ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺑﻴﻦ‬
‫ﺍﻟﻤﻼﺋﻜﺔ؟!‬
‫ﻚ ﺑﹺﺈﹺ ﹾﺫ ﹺﻥ ﺍﻟ ﹼﻠ ﹺﻪ‬ ‫ﻳﻞ ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹶﻧ ﱠﺰ ﹶﻟ ﹸﻪ ﹶﻋ ﹶﻠﻰ ﹶﻗ ﹾﻠﺒﹺ ﹶ‬ ‫ﹶﺎﻥ ﹶﻋﺪﹸ ‪y‬ﻭﺍ ﱢﻟ ﹺ‬
‫ﺠ ﹾﺒ ﹺﺮ ﹶ‬ ‫﴿ ﹸﻗ ﹾﻞ ﹶﻣﻦ ﻛ ﹶ‬
‫ﹺ ﹺﹺ‬ ‫ﹺ‬
‫ﹶﺎﻥ ﹶﻋﺪﹸ ‪y‬ﻭﺍ‬‫ﻴﻦ )‪ (٩٧‬ﹶﻣﻦ ﻛ ﹶ‬ ‫ﹸﻣ ﹶﺼﺪﱢ ﹰﻗﺎ ﱢﻟ ﹶﻤﺎ ﹶﺑ ﹾﻴ ﹶﻦ ﹶﻳﺪﹶ ﹾﻳﻪ ﹶﻭ ﹸﻫﺪﹰ ￯ ﹶﻭ ﹸﺑ ﹾﺸ ﹶﺮ￯ ﻟ ﹾﻠ ﹸﻤ ﹾﺆﻣﻨ ﹶ‬
‫ﹺ‬ ‫ﻳﻞ ﹶﻭ ﹺﻣﻴﻜ ﹶ‬‫ﱢﻟ ﹼﻠ ﹺﻪ ﹶﻭ ﹶﻣﻶﺋﹺﻜﹶﺘﹺ ﹺﻪ ﹶﻭ ﹸﺭ ﹸﺳﻠﹺ ﹺﻪ ﹶﻭ ﹺﺟ ﹾﺒ ﹺﺮ ﹶ‬
‫ﻳﻦ )‪(٩٨‬‬ ‫ﹶﺎﻝ ﹶﻓﺈﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻋﺪﹸ ﱞﻭ ﱢﻟ ﹾﻠﻜﹶﺎﻓ ﹺﺮ ﹶ‬
‫ﻮﻥ )‪﴾(٩٩‬‬ ‫ﺎﺳ ﹸﻘ ﹶ‬ ‫ﹶﺎﺕ ﻭﻣﺎ ﻳ ﹾﻜ ﹸﻔﺮ ﺑﹺﻬﺎ ﺇﹺﻻﱠ ﺍ ﹾﻟ ﹶﻔ ﹺ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﺃﻧ ﹶﺰ ﹾﻟﻨﹶﺎ ﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﻚ ﺁ ﹶﻳﺎﺕ ﹶﺑ ﱢﻴﻨ ﹶ ﹶ ﹶ ﹸ ﹶ‬
‫‪ -٣‬ﺃﺧﺬﻫﻢ ﻟﺒﻌﺾ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺗﺮﻛﻬﻢ ﻟﺒﻌﺾ‪.‬‬
‫ﻧﻬﻰ ﺍﻟﻠﻪ ﺍﻟﻴﻬﻮﺩ ﻋﻦ ﺃﻥ ﻳﻘﺎﺗﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﺃﻥ ﻳﺨﺮﺟﻮﺍ‬
‫ﺑﻌﻀﺎ ﻣﻦ ﺩﻳﺎﺭﻫﻢ﴿ ﹶﻭﺇﹺ ﹾﺫ ﹶﺃ ﹶﺧ ﹾﺬﻧﹶﺎ ﹺﻣﻴ ﹶﺜﺎ ﹶﻗﻜ ﹾﹸﻢ ﻻﹶ ﺗ ﹾﹶﺴ ﹺﻔﻜ ﹶ‬
‫ﹸﻮﻥ‬ ‫ﺑﻌﻀﻬﻢ ﹰ‬
‫ﻮﻥ ﹶﺃﻧ ﹸﻔ ﹶﺴﻜﹸﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳ ﹺ‬
‫ﺎﺭﻛ ﹾﹸﻢ ﹸﺛ ﱠﻢ ﹶﺃ ﹾﻗ ﹶﺮ ﹾﺭﺗ ﹾﹸﻢ ﹶﻭ ﹶﺃﻧﺘ ﹾﹸﻢ‬ ‫ﹺﺩ ﹶﻣﺎﺀﻛ ﹾﹸﻢ ﹶﻭﻻﹶ ﺗ ﹾﹸﺨ ﹺﺮ ﹸﺟ ﹶ‬
‫ﺗ ﹾﹶﺸ ﹶﻬﺪﹸ ﹶ‬
‫ﻭﻥ )‪ ﴾(٨٤‬ﻭﻛﺎﻥ ﻣﻦ ﺷﺮﻋﻬﻢ ﹰ‬
‫ﺃﻳﻀﺎ ﺃﻧﻬﻢ ﺇﺫﺍ ﻭﻗﻊ ﻣﻨﻬﻢ ﺃﺳﺮ￯‬
‫ﻓﻲ ﻣﻌﺮﻛﺔ ﺃﻥ ﻳﻔﺘﺪﻭﻫﻢ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﻳﻔﻜﻮﺍ ﺃﺳﺮﻫﻢ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﺤﺮﺏ ﻣﺴﺘﻌﺮﺓ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺑﻴﻦ ﺍﻷﻭﺱ ﻭﺍﻟﺨﺰﺭﺝ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‬

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‫ﺩﺧﻞ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﻓﻲ ﺣﻠﻒ ﺍﻷﻭﺱ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻓﻲ‬
‫ﺣﻠﻒ ﺍﻟﺨﺰﺭﺝ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻌﺖ ﺍﻟﺤﺮﺏ ﺑﻴﻨﻬﻤﺎ ﻗﺘﻞ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻦ‬
‫ﻫﻨﺎ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻦ ﻫﻨﺎﻙ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﺩﺍﺭﻩ ﻭﺳﻠﺒﻪ ﻣﻤﺘﻠﻜﺎﺗﻪ ﻭﻫﺬﺍ‬
‫ﻣﺨﺎﻟﻒ ﻟﻠﺘﻮﺭﺍﺓ‪ ،‬ﻓﻠﻤﺎ ﺗﻨﺘﻬﻲ ﺍﻟﺤﺮﺏ ﻭﻳﻘﻊ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺃﺳﺮ￯ ﻋﻨﺪ‬
‫ﺍﻟﻔﺮﻳﻘﻴﻦ ﺑﺎﺩﺭ ﺍﻟﻴﻬﻮﺩ ﺟﻤﻴﻌﺎ ﻟﺠﻤﻊ ﺍﻟﻔﺪﻳﺔ ﻛﻲ ﻳﻔﻜﻮﺍ ﺃﺳﺮ ﺍﻟﺠﻤﻴﻊ‬
‫ـﺆﻻﺀ‬ ‫ﺇﻋﻤﺎﻻ ﻟﻠﺘﻮﺭﺍﺓ ﺍﻟﺘﻲ ﺗﺄﻣﺮﻫﻢ ﺑﺬﻟﻚ! ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﹸﺛ ﱠﻢ ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻫ ﹸ‬
‫ﻭﻥ‬‫ﺎﻫ ﹸﺮ ﹶ‬ ‫ﻈ ﹶ‬ ‫ﺎﺭ ﹺﻫ ﹾﻢ ﹶﺗ ﹶ‬ ‫ﻮﻥ ﹶﻓ ﹺﺮﻳ ﹰﻘﺎ ﱢﻣﻨﻜﹸﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳ ﹺ‬ ‫ﻮﻥ ﹶﺃﻧ ﹸﻔ ﹶﺴﻜ ﹾﹸﻢ ﹶﻭﺗ ﹾﹸﺨ ﹺﺮ ﹸﺟ ﹶ‬ ‫ﹶﺗ ﹾﻘ ﹸﺘ ﹸﻠ ﹶ‬
‫ﻭﻫ ﹾﻢ ﹶﻭ ﹸﻫ ﹶﻮ ﹸﻣ ﹶﺤ ﱠﺮ ﹲﻡ‬ ‫ﺍﻥ ﹶﻭﺇﹺﻥ ﹶﻳﺄﺗﹸﻮﻛ ﹾﹸﻢ ﹸﺃ ﹶﺳ ﹶﺎﺭ￯ ﹸﺗ ﹶﻔﺎ ﹸﺩ ﹸ‬ ‫ﻹ ﹾﺛ ﹺﻢ ﹶﻭﺍ ﹾﻟ ﹸﻌﺪﹾ ﹶﻭ ﹺ‬ ‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬﻢ ﺑﹺﺎ ﹺ‬
‫ﺾ ﹶﻓ ﹶﻤﺎ‬ ‫ﻭﻥ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﹶﺎﺏ ﹶﻭ ﹶﺗ ﹾﻜ ﹸﻔ ﹸﺮ ﹶ‬ ‫ﺾ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬ ‫ﺍﺟ ﹸﻬ ﹾﻢ ﹶﺃ ﹶﻓﺘ ﹾﹸﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻮﻥ ﺑﹺ ﹶﺒ ﹾﻌ ﹺ‬ ‫ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﺇﹺ ﹾﺧ ﹶﺮ ﹸ‬
‫ﺎﺓ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ‬
‫ﻚ ﹺﻣﻨﻜﹸﻢ ﺇﹺﻻﱠ ﹺﺧﺰﹾ ﻱ ﻓﹺﻲ ﺍ ﹾﻟﺤﻴ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹲ‬ ‫ﹾ‬ ‫ﹶﺟﺰﹶ ﺍﺀ ﹶﻣﻦ ﹶﻳ ﹾﻔ ﹶﻌ ﹸﻞ ﹶﺫﻟﹺ ﹶ‬
‫ﻮﻥ )‪﴾ (٨٥‬‬ ‫ﺍﺏ ﹶﻭ ﹶﻣﺎ ﺍﻟ ﹼﻠ ﹸﻪ ﺑﹺﻐﹶﺎﻓﹺ ﹴﻞ ﹶﻋ ﱠﻤﺎ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻭﻥ ﺇﹺ ﹶﻟﻰ ﹶﺃ ﹶﺷﺪﱢ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹺ‬ ‫ﹸﻳ ﹶﺮ ﱡﺩ ﹶ‬
‫ﻭﻗﺪ ﺳﻤﻰ ﺍﻟﻠﻪ ﻫﺬﺍ ﺍﻻﻧﺘﻘﺎﺀ ﺇﻳﻤﺎﻧﹰﺎ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﻛﻔﺮﺍ ﺑﺒﻌﺾ!!‬
‫ﻭﻫﻮ ﺩﺭﺱ ﻻ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻘﻂ ﻭﻟﻜﻦ ﻟﻜﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬
‫ﻭﺗﺤﺬﻳﺮ ﻣﻦ ﺗﻘﻠﻴﺪ ﺳﻠﻮﻛﻬﻢ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﻟﻨﻔﺲ ﻋﺎﻗﺒﺘﻬﻢ ﻣﻦ ﺍﻟﻠﻌﻦ‬
‫ﻭﺍﻟﻄﺮﺩ ﻭﺍﻟﻌﺬﺍﺏ‪ ،‬ﺑﻞ ﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻛﺄﺣﺪ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ‬
‫ﻮﻥ ﺁﻣﻨﱠﺎ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭﺑﹺﺎﻟﺮﺳ ﹺ‬
‫ﻮﻝ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ‬ ‫ﱠ ﹸ‬ ‫ﻟﻠﻤﻨﺎﻓﻘﻴﻦ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﴿ ﹶﻭ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ ﹶ‬
‫ﻴﻦ )‪ (٤٧‬ﹶﻭﺇﹺ ﹶﺫﺍ‬ ‫ﹺﹺ‬ ‫ﻚ ﹶﻭ ﹶﻣﺎ ﹸﺃﻭ ﹶﻟﺌﹺ ﹶ‬ ‫ﹸﺛ ﱠﻢ ﹶﻳﺘ ﹶﹶﻮ ﱠﻟﻰ ﹶﻓ ﹺﺮ ﹲﻳﻖ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹺﻣ ﹾﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹶﺫﻟﹺ ﹶ‬
‫ﻚ ﺑﹺﺎ ﹾﻟ ﹸﻤ ﹾﺆﻣﻨ ﹶ‬
‫ﻮﻥ )‪(٤٨‬‬ ‫ﹸﺩ ﹸﻋﻮﺍ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ ﻟﹺ ﹶﻴ ﹾﺤﻜ ﹶﹸﻢ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﺇﹺ ﹶﺫﺍ ﹶﻓ ﹺﺮ ﹲﻳﻖ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹸﻣ ﹾﻌ ﹺﺮ ﹸﺿ ﹶ‬

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‫ﻴﻦ )‪ (٤٩‬ﹶﺃﻓﹺﻲ ﹸﻗ ﹸﻠﻮﺑﹺ ﹺﻬ ﹾﻢ ﹶﻣ ﹶﺮ ﹲﺽ‬ ‫ﹺﹺ‬ ‫ﹺ‬
‫ﹶﻭﺇﹺ ﹾﻥ ﹶﻳﻜ ﹾﹸﻦ ﹶﻟ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺤ ﱡﻖ ﹶﻳ ﹾﺄﺗﹸﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴﻪ ﹸﻣ ﹾﺬﻋﻨ ﹶ‬
‫ﻴﻒ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹸﻪ ﹶﺑ ﹾﻞ ﹸﺃﻭ ﹶﻟﺌﹺ ﹶ‬
‫ﻚ ﹸﻫ ﹸﻢ‬ ‫ﺤ ﹶ‬ ‫ﻮﻥ ﹶﺃ ﹾﻥ ﻳ ﹺ‬
‫ﹶﺃ ﹺﻡ ﹾﺍﺭﺗﹶﺎ ﹸﺑﻮﺍ ﹶﺃ ﹾﻡ ﹶﻳﺨﹶ ﺎ ﹸﻓ ﹶ ﹶ‬
‫ﻮﻥ )‪﴾(٥٠‬‬ ‫ﺍﻟ ﱠﻈﺎﻟﹺ ﹸﻤ ﹶ‬
‫ﻓﺎﻻﺣﺘﻜﺎﻡ ﻟﻠﺸﺮﻉ ﺣﻴﻨﺎ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﺣﻴﻨﺎ ﺑﺤﺴﺐ ﺍﻟﻬﻮ￯‬
‫ﻭﺍﻟﻤﺼﻠﺤﺔ ﻛﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻐﻀﺐ ﻋﻠﻰ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻫﻮ ﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﺳﻘﻮﻁ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ‬
‫ﺑﺎﻟﻠﻪ‪ ،‬ﻓﺎﺣﺮﺹ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻣﻤﻦ ﻭﺻﻔﻬﻢ ﺍﻟﻠﻪ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫ﻴﻦ ﺇﹺ ﹶﺫﺍ ﹸﺩ ﹸﻋﻮﺍ ﺇﹺ ﹶﻟﻰ‬ ‫ﹺﹺ‬ ‫ﺃﻳﻀﺎ ﴿ ﺇﹺﻧ ﹶﱠﻤﺎ ﻛ ﹶ‬
‫ﹶﺎﻥ ﹶﻗ ﹾﻮ ﹶﻝ ﺍ ﹾﻟ ﹸﻤ ﹾﺆﻣﻨ ﹶ‬ ‫ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﹰ‬
‫ﻚ ﹸﻫ ﹸﻢ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ ﻟﹺ ﹶﻴ ﹾﺤﻜ ﹶﹸﻢ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﹶﺃ ﹾﻥ ﹶﻳ ﹸﻘﻮ ﹸﻟﻮﺍ ﹶﺳ ﹺﻤ ﹾﻌﻨﹶﺎ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﹶﻭ ﹸﺃﻭ ﹶﻟﺌﹺ ﹶ‬
‫ﻚ‬ ‫ﻮﻥ )‪ (٥١‬ﹶﻭ ﹶﻣ ﹾﻦ ﹸﻳﻄﹺ ﹺﻊ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹶﻟ ﹸﻪ ﹶﻭ ﹶﻳﺨﹾ ﹶﺶ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹶﻳ ﱠﺘ ﹾﻘ ﹺﻪ ﹶﻓ ﹸﺄﻭ ﹶﻟﺌﹺ ﹶ‬ ‫ﺍ ﹾﻟ ﹸﻤ ﹾﻔﻠﹺ ﹸﺤ ﹶ‬
‫ﹸﻭﻥ)‪﴾ (٥٢‬‬ ‫ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹶﻔﺎﺋﹺﺰ ﹶ‬
‫‪ -٤‬ﻣﻮﻗﻔﻬﻢ ﻣﻊ ﻃﺎﻟﻮﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻠﻚ ﺍﻟﺬﻱ ﺑﻌﺜﻪ ﺍﻟﻠﻪ ﻟﻬﻢ ﺑﻌﺪﻣﺎ‬
‫ﻃﻠﺒﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ ﻣﻦ ﺃﺣﺪ ﺃﻧﺒﻴﺎﺀﻫﻢ ﺃﻥ ﻳﺒﻌﺚ ﻟﻬﻢ ﻣﻠﻜﺎ ﻳﻘﺎﺗﻠﻮﻥ ﺗﺤﺖ‬
‫ﻮﺳﻰ ﺇﹺ ﹾﺫ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ‬ ‫ﹺ‬ ‫ﻺ ﹺﻣﻦ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﹺ ﹶ ﹺ‬ ‫ﺭﺍﻳﺘﻪ ﴿ ﹶﺃ ﹶﻟ ﹾﻢ ﺗ ﹶﹶﺮ ﺇﹺ ﹶﻟﻰ ﺍ ﹾﻟ ﹶﻤ ﹺ‬
‫ﻴﻞ ﻣﻦ ﹶﺑ ﹾﻌﺪ ﹸﻣ ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﺚ ﹶﻟﻨﹶﺎ ﻣﻠﹺﻜﹰﺎ ﱡﻧ ﹶﻘﺎﺗﹺ ﹾﻞ ﻓﹺﻲ ﺳﺒﹺ ﹺ ﹺ‬ ‫ﹺ‬
‫ﺐ‬ ‫ﻴﻞ ﺍﻟ ﹼﻠﻪ ﹶﻗ ﹶﺎﻝ ﹶﻫ ﹾﻞ ﹶﻋ ﹶﺴ ﹾﻴﺘ ﹾﹸﻢ ﺇﹺﻥ ﻛﹸﺘ ﹶ‬ ‫ﹶ‬ ‫ﻟﻨﹶﺒﹺ ﱟﻲ ﱠﻟ ﹸﻬ ﹸﻢ ﺍ ﹾﺑ ﹶﻌ ﹾ ﹶ‬
‫ﻴﻞ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻭ ﹶﻗﺪﹾ‬
‫ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹸﹸﻢ ﺍ ﹾﻟ ﹺﻘﺘ ﹸﹶﺎﻝ ﹶﺃﻻﱠ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠﻮ ﹾﺍ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﻭ ﹶﻣﺎ ﹶﻟﻨﹶﺎ ﹶﺃﻻﱠ ﹸﻧ ﹶﻘﺎﺗﹺ ﹶﻞ ﻓﹺﻲ ﹶﺳﺒﹺ ﹺ‬
‫ﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹸﻢ ﺍ ﹾﻟ ﹺﻘﺘ ﹸﹶﺎﻝ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻮ ﹾﺍ ﺇﹺﻻﱠ ﹶﻗﻠﹺﻴ ﹰ‬
‫ﻼ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹸﺃ ﹾﺧ ﹺﺮ ﹾﺟﻨﹶﺎ ﹺﻣﻦ ﹺﺩ ﹶﻳ ﹺ‬
‫ﺎﺭﻧﹶﺎ ﹶﻭ ﹶﺃ ﹾﺑﻨﹶﺂﺋﻨﹶﺎ ﹶﻓ ﹶﻠ ﱠﻤﺎ ﻛﹸﺘ ﹶ‬

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 ‫ﹺﹺ‬ ‫ﹺ‬
‫ﻴﻢ ﺑﹺﺎﻟ ﱠﻈﺎﻟﻤ ﹶ‬
‫ﻴﻦ )‪﴾ (٢٤٦‬‬ ‫ﱢﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻋﻠ ﹲ‬
‫ﻛﺘﺐ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﻃﻠﺒﻮﻩ ﻓﺘﻮﻟﻮﺍ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻣﻨﻬﻢ!! ﺑﻌﺚ ﻟﻬﻢ‬
‫ﺍﻟﻤﻠﻚ ﺍﻟﺬﻱ ﻃﻠﺒﻮﻩ ﺑﻮﺣﻲ ﻣﻦ ﺍﻟﻠﻪ ﻟﻨﺒﻴﻬﻢ ﻓﺠﺎﺩﻟﻮﻩ ﻓﻲ ﻭﺃﺑﻰ‬
‫ﺍﻟﻜﺜﻴﺮﻭﻥ ﺍﺗﺒﺎﻋﻪ؛ ﻷﻧﻪ ﻻ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻫﻢ!!‬
‫ﻮﺕ ﹶﻣﻠﹺﻜﹰﺎ ﹶﻗﺎ ﹸﻟ ﹶﻮ ﹾﺍ ﹶﺃﻧﱠﻰ‬‫ﺚ ﹶﻟﻜ ﹾﹸﻢ ﹶﻃﺎ ﹸﻟ ﹶ‬ ‫﴿ ﹶﻭ ﹶﻗ ﹶﺎﻝ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻧﺒﹺ ﱡﻴ ﹸﻬ ﹾﻢ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻗﺪﹾ ﹶﺑ ﹶﻌ ﹶ‬
‫ﻚ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺆ ﹶﺕ ﹶﺳ ﹶﻌ ﹰﺔ ﱢﻣ ﹶﻦ‬ ‫ﻚ ﻋ ﹶﻠﻴﻨﹶﺎ ﻭﻧﹶﺤﻦ ﹶﺃﺣ ﱡﻖ ﺑﹺﺎ ﹾﻟﻤ ﹾﻠ ﹺ‬
‫ﹸ‬ ‫ﹸﻮﻥ ﹶﻟ ﹸﻪ ﺍ ﹾﻟ ﹸﻤ ﹾﻠ ﹸ ﹶ ﹾ ﹶ ﹾ ﹸ ﹶ‬ ‫ﹶﻳﻜ ﹸ‬
‫ﺍﺻ ﹶﻄ ﹶﻔﺎ ﹸﻩ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻭﺯﹶﺍ ﹶﺩ ﹸﻩ ﹶﺑ ﹾﺴ ﹶﻄ ﹰﺔ ﻓﹺﻲ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ ﹶﻭﺍ ﹾﻟ ﹺ‬
‫ﺠ ﹾﺴ ﹺﻢ‬ ‫ﺎﻝ ﹶﻗ ﹶﺎﻝ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹾ‬ ‫ﺍ ﹾﻟﻤ ﹺ‬
‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻢ )‪﴾ (٢٤٧‬‬ ‫ﺎﺀ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭﺍﺳ ﹲﻊ ﹶﻋﻠ ﹲ‬ ‫ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹸﻳ ﹾﺆﺗﻲ ﹸﻣ ﹾﻠ ﹶﻜ ﹸﻪ ﹶﻣﻦ ﹶﻳ ﹶﺸ ﹸ‬
‫ﻭﻟﻤﺎ ﺧﺮﺝ ﻣﻦ ﺧﺮﺝ ﻣﻨﻬﻢ ﻣﻊ ﻃﺎﻟﻮﺕ ﻓﻲ ﺍﻟﺠﻴﺶ‬
‫ﺃﻳﻀﺎ ﺗﻮﻟﻰ ﺍﻟﻜﺜﻴﺮﻭﻥ ﻭﻋﺼﻮﺍ ﺍﻷﻣﺮ !!﴿‬ ‫ﻭﺍﻣﺘﺤﻨﻬﻢ ﺍﻟﻠﻪ ﺑﺎﻟﻨﻬﺮ ﹰ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺏ‬ ‫ﻮﺕ ﺑﹺﺎ ﹾﻟ ﹸﺠﻨﹸﻮﺩ ﹶﻗ ﹶﺎﻝ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹸﻣ ﹾﺒﺘﹶﻠﻴﻜﹸﻢ ﺑﹺﻨ ﹶﹶﻬ ﹴﺮ ﹶﻓ ﹶﻤﻦ ﹶﺷ ﹺﺮ ﹶ‬ ‫ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﻓ ﹶﺼ ﹶﻞ ﹶﻃﺎ ﹸﻟ ﹸ‬
‫ﻑ ﹸﻏ ﹾﺮ ﹶﻓ ﹰﺔ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ‬ ‫ﻄ ﹶﻌ ﹾﻤ ﹸﻪ ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹺﻣﻨﱢﻲ ﺇﹺﻻﱠ ﹶﻣ ﹺﻦ ﹾ‬
‫ﺍﻏﺘ ﹶﹶﺮ ﹶ‬ ‫ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻓ ﹶﻠ ﹾﻴ ﹶﺲ ﹺﻣﻨﱢﻲ ﹶﻭ ﹶﻣﻦ ﱠﻟ ﹾﻢ ﹶﻳ ﹾ‬
‫ﻼ ﱢﻣﻨ ﹸﹾﻬ ﹾﻢ ﴾‪ ،‬ﻭﻣﺠﺪ ﹰﺩﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻨﻬﺮ ﺳﺎ ﻣﺎ!!‬ ‫ﹶﻓ ﹶﺸ ﹺﺮ ﹸﺑﻮ ﹾﺍ ﹺﻣ ﹾﻨ ﹸﻪ ﺇﹺﻻﱠ ﹶﻗﻠﹺﻴ ﹰ‬
‫ﻭﻟﻢ ﻳﺘﻀﺮﺭ ﻣﻦ ﺷﺮﺏ ﻣﻨﻪ ﻓﻲ ﺟﺴﺪﻩ ﻭﺩﻧﻴﺎﻩ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻬﺪﻑ ﻫﻮ‬
‫ﺍﻣﺘﺤﺎﻥ ﺗﻐﻠﻐﻞ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﺬﻱ ﺩﻻﻟﺘﻪ ﺍﻻﻟﺘﺰﺍﻡ ﺑـ‬
‫)ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ(‪.‬‬

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 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺗﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ‬
‫ﻭﺍﺿﺤﺎ ﻳﺮﺳﺦ ﺫﺍﻙ ﺍﻟﻤﺒﺪﺃ‬
‫ﹰ‬ ‫ﺩﺭﺳﺎ‬
‫ﺃﻳﻀﺎ ﹰ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺗﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﹰ‬
‫ﺍﻟﺠﻠﻴﻞ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻴﻠﺔ ﻓﻲ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺪﻗﻪ ﺍﻟﻌﻤﻞ‬
‫ﻭﺃﻥ ﻏﺎﻳﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻟﺘﻤﺤﻴﺺ‪.‬‬
‫ﻓﺒﻌﺪ ﺃﻥ ﺻﻠﻰ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻌﻪ‬
‫ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻧﺤﻮ ﺳﺘﺔ ﻋﺸﺮ ﺃﻭ ﺳﺒﻌﺔ ﻋﺸﺮ ﺷﻬﺮﺍ ﻧﺰﻝ ﺍﻷﻣﺮ ﺑﺘﺤﻮﻳﻞ‬
‫ﺍﻟﻘﺒﻠﺔ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ .‬ﻭﻛﺎﻟﻤﻌﺘﺎﺩ ‪:‬ﻣﺎ ﺑﻴﻦ ﻣﺆﻣﻦ ﺭﺍﺳﺦ ﻣﺘﻴﻘﻦ ﻳﻄﻴﻊ‬
‫ﺍﻷﻣﺮ ﻭﻻ ﻳﻨﺘﻈﺮ ﺣﺘﻰ ﺗﻨﺘﻬﻲ ﺻﻼﺗﻪ ﻓﻴﺴﺘﺪﻳﺮ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﻭﻫﻮ‬
‫ﻳﺼﻠﻲ‪ ،‬ﻭﺑﻴﻦ ﻣﺮﺗﺎﺏ ﻣﺘﺮﺩﺩ ﻭﺳﻔﻴﻪ ﻳﺜﻴﺮ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﻘﻼﻗﻞ!!‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻓﺎﺻﻞ ﻳﺬﻛﺮ ﺍﻟﺤﻜﻤﺔ ﺑﻮﺿﻮﺡ ﴿ ﹶﻭ ﹶﻣﺎ ﹶﺟ ﹶﻌ ﹾﻠﻨﹶﺎ ﺍ ﹾﻟ ﹺﻘ ﹾﺒ ﹶﻠ ﹶﺔ‬
‫ﺐ ﹶﻋ ﹶﻠﻰ ﹶﻋ ﹺﻘ ﹶﺒ ﹾﻴ ﹺﻪ‬ ‫ﹺ‬ ‫ﹸﻨﺖ ﻋ ﹶﻠﻴﻬﺎ ﺇﹺﻻﱠ ﻟﹺﻨﹶﻌ ﹶﻠﻢ ﻣﻦ ﻳ ﱠﺘﺒﹺﻊ ﺍﻟﺮﺳ ﹶ ﹺ‬
‫ﻮﻝ ﻣ ﱠﻤﻦ ﹶﻳﻨ ﹶﻘﻠ ﹸ‬ ‫ﹾ ﹶ ﹶ ﹶ ﹸ ﱠ ﹸ‬
‫ﹺ‬
‫ﺍ ﱠﻟﺘﻲ ﻛ ﹶ ﹶ ﹾ ﹶ‬
‫ﹺ‬
‫ﻳﻦ ﹶﻫﺪﹶ ￯ ﺍﻟ ﹼﻠ ﹸﻪ ﴾‪ ،‬ﻫﺬﻩ ﻫﻲ ﺍﻟﺤﻜﻤﺔ‬ ‫ﹶﺖ ﹶﻟ ﹶﻜﺒﹺ ﹶﻴﺮ ﹰﺓ ﺇﹺﻻﱠ ﹶﻋ ﹶﻠﻰ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹶﻭﺇﹺﻥ ﻛﹶﺎﻧ ﹾ‬
‫ﺍﻟﻌﻈﻤﻰ‪ :‬ﻣﻦ ﺳﻴﻘﻮﻝ ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ؟ ﻭﻣﻦ ﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ؟‬
‫ﻟﻴﺴﺖ ﺍﻟﺤﻜﻤﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺬﺍﺕ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺃﻭ ﺑﺬﺍﺕ ﺍﻟﺒﻴﺖ‬
‫ﺍﻟﺤﺮﺍﻡ ﻗﺪﹾ ﹶﺭ ﻣﺎ ﻫﻲ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻨﺠﺎﺡ ﻓﻲ ﺍﻻﻣﺘﺤﺎﻥ ﻭﻃﺎﻋﺔ ﺍﻟﺮﺣﻤﻦ‬
‫ﺏ ﹶﻭ ﹶﻟـﻜﹺ ﱠﻦ‬ ‫ﻮﻫﻜ ﹾﹸﻢ ﹺﻗ ﹶﺒ ﹶﻞ ﺍ ﹾﻟ ﹶﻤ ﹾﺸ ﹺﺮ ﹺﻕ ﹶﻭﺍ ﹾﻟ ﹶﻤﻐ ﹺﹾﺮ ﹺ‬
‫﴿ ﱠﻟ ﹾﻴ ﹶﺲ ﺍ ﹾﻟﺒﹺ ﱠﺮ ﹶﺃﻥ ﺗ ﹶﹸﻮ ﱡﻟﻮ ﹾﺍ ﹸﻭ ﹸﺟ ﹶ‬
‫ﻴﻦ ﹶﻭﺁﺗﹶﻰ‬ ‫ﹶﺎﺏ ﹶﻭﺍﻟﻨﱠﺒﹺ ﱢﻴ ﹶ‬‫ﺍﻵﺧ ﹺﺮ ﹶﻭﺍ ﹾﻟ ﹶﻤﻶﺋﹺﻜ ﹺﹶﺔ ﹶﻭﺍ ﹾﻟﻜﹺﺘ ﹺ‬ ‫ﺍ ﹾﻟﺒﹺﺮ ﻣﻦ ﺁﻣﻦ ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ ﻭﺍ ﹾﻟﻴﻮ ﹺﻡ ﹺ‬
‫ﹶ ﹶﹾ‬ ‫ﱠ ﹶ ﹾ ﹶ ﹶ‬

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 ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻞ‬‫ﺍﻟﺴﺒﹺ ﹺ‬
‫ﻴﻦ ﹶﻭﺍ ﹾﺑ ﹶﻦ ﱠ‬ ‫ﺍ ﹾﻟ ﹶﻤ ﹶﺎﻝ ﹶﻋ ﹶﻠﻰ ﹸﺣ ﱢﺒﻪ ﹶﺫ ﹺﻭﻱ ﺍ ﹾﻟ ﹸﻘ ﹾﺮ ﹶﺑﻰ ﹶﻭﺍ ﹾﻟ ﹶﻴﺘ ﹶﹶﺎﻣﻰ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹶﺴﺎﻛ ﹶ‬
‫ﹺ‬ ‫ﻭ ﹺﹺ‬
‫ﺍﻟﺼﻼ ﹶﺓ ﹶﻭﺁﺗﹶﻰ ﺍﻟ ﱠﺰﻛﹶﺎ ﹶﺓ ﹶﻭﺍ ﹾﻟ ﹸﻤﻮ ﹸﻓ ﹶ‬
‫ﻮﻥ‬ ‫ﺎﺏ ﹶﻭ ﹶﺃ ﹶﻗﺎ ﹶﻡ ﱠ‬ ‫ﺍﻟﺮ ﹶﻗ ﹺ‬
‫ﻴﻦ ﹶﻭﻓﻲ ﱢ‬ ‫ﺍﻟﺴﺂﺋﻠ ﹶ‬ ‫ﹶ ﱠ‬
‫ﻴﻦ ﺍ ﹾﻟ ﹶﺒ ﹾﺄ ﹺ‬ ‫ﹺ‬ ‫ﻳﻦ ﻓﹺﻲ ﺍ ﹾﻟ ﹶﺒ ﹾﺄ ﹶﺳﺎﺀ ﱠ‬ ‫ﹺ ﹺ‬
‫ﺱ‬ ‫ﻭﺍﻟﻀ ﱠﺮﺍﺀ ﹶﻭﺣ ﹶ‬ ‫ﺍﻟﺼﺎﺑﹺ ﹺﺮ ﹶ‬‫ﺎﻫﺪﹸ ﻭ ﹾﺍ ﹶﻭ ﱠ‬ ‫ﺑﹺ ﹶﻌ ﹾﻬﺪﻫ ﹾﻢ ﺇﹺ ﹶﺫﺍ ﹶﻋ ﹶ‬
‫ﻮﻥ )‪﴾ (١٧٧‬‬ ‫ﻚ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﱠﺘ ﹸﻘ ﹶ‬ ‫ﻳﻦ ﹶﺻﺪﹶ ﹸﻗﻮﺍ ﹶﻭ ﹸﺃﻭ ﹶﻟـﺌﹺ ﹶ‬ ‫ﹸﺃﻭ ﹶﻟـﺌﹺ ﹶ ﹺ‬
‫ﻚ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﺘﺴﺎﺀﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺻﻼﺓ ﻣﻦ ﻣﺎﺗﻮﺍ ﻗﺒﻞ ﺗﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ؟! ﻣﺎ ﻣﺼﻴﺮ‬
‫ﻣﻦ ﻟﻢ ﻳﺴﺠﺪ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ ﺗﺠﺎﻩ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ؟ ﻓﻴﻨﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﹺ‬ ‫ﻳﻤﺎ ﹶﻧﻜ ﹾﹸﻢ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﺑﹺﺎﻟﻨﱠﺎ ﹺ‬ ‫ﹺ ﹺ‬
‫ﻴﻢ )‪﴾ (١٤٣‬‬‫ﺱ ﹶﻟ ﹶﺮﺅﹸ ﻭﻑﹲ ﱠﺭﺣ ﹲ‬ ‫ﻴﻊ ﺇﹺ ﹶ‬
‫ﹶﺎﻥ ﺍﻟ ﹼﻠ ﹸﻪ ﻟ ﹸﻴﻀ ﹶ‬
‫﴿ ﹶﻭ ﹶﻣﺎ ﻛ ﹶ‬
‫ﺇﻧﻬﻢ ﻟﻢ ﻳﺼﻠﻮﺍ ﺗﺠﺎﻩ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺇﻻ ﺇﻳﻤﺎﻧﺎ ﻭﻃﺎﻋﺔ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﺼﻠﻮﻥ ﺍﻟﻴﻮﻡ‬
‫ﺗﺠﺎﻩ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﺇﻳﻤﺎﻧﺎ ﻭﻃﺎﻋﺔ‪ ،‬ﻓﻤﺎ ﺍﻟﻔﺮﻕ؟! ﻗﺪ ﺣﻘﻘﻮﺍ ﺍﻟﻐﺎﻳﺔ ﻭﻣﺮﻭﺍ‬
‫ﻓﻲ ﺍﻻﺧﺘﺒﺎﺭ ﻭﻟﻦ ﻳﻀﻴﻊ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺃﺑﺪﺍ ﺍﻣﺘﺜﺎﻝ ﻋﺒﺪﻩ ﻭﻃﺎﻋﺘﻪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻌﺎﻥ‪ ‬ﺻﺮﻳﺤﺔ‪..‬‬
‫ﻭﺭﻏﻢ ﻛﻞ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺘﻲ ﻟﻢ ﻧﺬﻛﺮ ﺇﻻ ﺷﻴ ﹰﺌﺎ ﻣﻨﻬﺎ ﺇﻻ ﺃﻥ ﻫﺬﺍ‬
‫ﺻﺮﻳﺤﺎ‪:‬‬
‫ﹰ‬ ‫ﺃﻣﺮﺍ‬‫ﺍﻟﻤﻌﻨﻰ ﻟﻢ ﻳﺘﺮﻙ ﻟﻼﺳﺘﻘﺮﺍﺀ ﻓﻘﻂ ﺑﻞ ﺟﺎﺀ ﹰ‬
‫﴿ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺁﻣﻨﹸﻮﺍ ﺍﺩ ﹸﺧ ﹸﻠﻮﺍ ﻓﹺﻲ ﺍﻟﺴ ﹾﻠ ﹺﻢ ﻛﹶﺎ ﱠﻓ ﹰﺔ ﻭﻻ ﹶﺗ ﱠﺘﺒﹺﻌﻮﺍ ﹸﺧ ﹸﻄ ﹺ‬
‫ﻮﺍﺕ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﱢ‬ ‫ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﱡﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺸ ﹾﻴ ﹺ‬
‫ﻴﻦ )‪ (٢٠٨‬ﹶﻓﺈﹺ ﹾﻥ ﹶﺯ ﹶﻟ ﹾﻠﺘ ﹾﹸﻢ ﻣ ﹾﻦ ﹶﺑ ﹾﻌﺪ ﹶﻣﺎ ﹶ‬
‫ﺟﺎﺀ ﹾﺗﻜ ﹸﹸﻢ‬ ‫ﻄﺎﻥ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟﻜ ﹾﹸﻢ ﹶﻋﺪﹸ ﱞﻭ ﹸﻣﺒﹺ ﹲ‬ ‫ﱠ‬
‫ﹺ‬
‫ﻴﻢ )‪﴾(٢٠٩‬‬ ‫ﻨﺎﺕ ﹶﻓﺎ ﹾﻋ ﹶﻠ ﹸﻤﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋ ﹺﺰﻳ ﹲﺰ ﹶﺣﻜ ﹲ‬
‫ﺍ ﹾﻟ ﹶﺒ ﱢﻴ ﹸ‬
‫ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﻣﺎ ﻧﺼﻪ‪ :‬ﻳﻘﻮﻝ ﺍﻟﻠﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬

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‫ﹺﺁﻣ ﹰﺮﺍ ﹺﻋ ﹶﺒﺎ ﹶﺩ ﹸﻩ ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨﹺﻴ ﹶﻦ ﺑﹺ ﹺﻪ ﺍ ﹾﻟ ﹸﻤ ﹶﺼﺪﱢ ﹺﻗﻴ ﹶﻦ ﺑﹺ ﹶﺮ ﹸﺳﻮﻟﹺ ﹺﻪ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﺄ ﹸﺧ ﹸﺬﻭﺍ ﺑﹺ ﹶﺠ ﹺﻤﻴ ﹺﻊ ﹸﻋ ﹶﺮ￯‬
‫ﺍﺟ ﹺﺮ ﹺﻩ‪ ،‬ﹶﻣﺎ‬
‫ﺍﻹﺳ ﹶﻼ ﹺﻡ ﹶﻭ ﹶﺷﺮ ﹺﺍﺋ ﹺﻌ ﹺﻪ‪ ،‬ﹶﻭﺍ ﹾﻟ ﹶﻌﻤ ﹺﻞ ﺑﹺ ﹶﺠ ﹺﻤﻴ ﹺﻊ ﹶﺃ ﹶﻭ ﹺﺍﻣ ﹺﺮ ﹺﻩ‪ ،‬ﹶﻭﺗﹶﺮ ﹺﻙ ﹶﺟ ﹺﻤﻴ ﹺﻊ ﹶﺯ ﹶﻭ ﹺ‬
‫ﹾ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹾﹺﹾ‬
‫ﺍﺳ ﹶﺘ ﹶﻄﺎ ﹸﻋﻮﺍ ﹺﻣ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ‪.‬‬ ‫ﹾ‬
‫ﻓﻲ ﺍﻵﻳﺔ ﺃﻣﺮ ﺑﺎﺗﺒﺎﻉ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻭﺍﻣﺮ ﻭﺃﺣﻜﺎﻡ‪،‬‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻨﻬﺎ ﻭﺍﻟﻌﻤﻞ ﺑﺒﻌﻀﻬﺎ ﻭﺗﺮﻙ ﺑﻌﻀﻬﺎ ﻛﻤﺎ ﺻﻨﻌﺖ ﺑﻨﻮ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻋﺪﻡ ﺍﺩﺧﺎﻝ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻤﻴﻮﻝ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﺍﻷﻣﺮ‪ .‬ﺑﻞ‬
‫ﺻﺮﺣﺖ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﻷﻣﺮ ﻗﺪ ﻳﺄﺗﻴﻚ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺗﺮﻳﺪ ﺗﻤﺎ ﹰﻣﺎ ﻭﻋﻠﻰ‬
‫ﺐ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹸﹸﻢ ﺍ ﹾﻟ ﹺﻘﺘ ﹸﹶﺎﻝ ﹶﻭ ﹸﻫ ﹶﻮ ﻛ ﹾﹸﺮ ﹲﻩ ﱠﻟﻜ ﹾﹸﻢ‬ ‫ﹺ‬
‫ﻋﻜﺲ ﻣﺎ ﺗﺤﺐ ﻓﻘﺎﻝ ﺗﻌﺎﻟﻰ﴿ ﻛﹸﺘ ﹶ‬
‫ﻭﻋﺴﻰ ﹶﺃﻥ ﹶﺗﻜﹾﺮﻫﻮ ﹾﺍ ﹶﺷﻴﺌﹰﺎ ﻭﻫﻮ ﹶﺧﻴﺮ ﱠﻟﻜﹸﻢ ﻭﻋﺴﻰ ﹶﺃﻥ ﺗ ﹺ‬
‫ﹸﺤ ﱡﺒﻮ ﹾﺍ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﻭ ﹸﻫ ﹶﻮ‬ ‫ﹾ ﹶ ﹸ ﹶ ﹾﹲ ﹾ ﹶ ﹶ ﹶ‬ ‫ﹶ ﹸ‬ ‫ﹶ ﹶ ﹶ‬
‫ﹶﺷ ﱞﺮ ﱠﻟﻜ ﹾﹸﻢ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻭ ﹶﺃﻧﺘ ﹾﹸﻢ ﻻﹶ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬
‫ﻮﻥ )‪﴾ (٢١٦‬‬
‫ﻳﺴﺘﺪﻝ ﺍﻟﻜﺜﻴﺮﻭﻥ ﺑﻬﺬﻩ ﺍﻵﻳﺔ ﻓﻘﻂ ﻓﻲ ﻣﻮﺍﻃﻦ ﺍﻟﺘﺼﺒﺮ ﻋﻠﻰ‬
‫ﺍﻟﻤﺸﻜﻼﺕ ﻭﺍﻟﻤﺼﺎﺋﺐ‪ ،‬ﺇﺫﺍ ﻣﺎﺕ ﻟﻪ ﻋﺰﻳﺰ ﺃﻭ ﺗﺮﻙ ﻋﻤﻼ ﺃﻭ ﻓﺎﺭﻕ‬
‫ﻣﺨﻄﻮﺑﺔ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪،‬ﻭﻫﺬﺍ ﺻﻮﺍﺏ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻤﻌﻨﻰ ﺟﺎﺀ ‪-‬ﺑﻮﺿﻮﺡ ‪-‬ﻣﻘﺘﺮﻧﺎ ﻣﻊ ﺣﻜﻢ ﺷﺮﻋﻲ ﺑﻔﺮﺽ‬
‫ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻳﺨﺒﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﺒﺎﺩﻩ ﺃﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﻓﻲ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻛﺮﻩ‬
‫ﻓﻄﺮﻱ ﻟﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺤﻜﻢ ‪-‬ﻭﺇﻥ ﺑﺪﺍ ﻣﺨﺎﻟﻔﺎ ﻟﻬﻮﺍﻙ‪ -‬ﻓﺈﻧﻪ ﻓﻴﻪ‬
‫ﺍﻟﺨﻴﺮ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬

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‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻭﺍﻣﺮ ﺩﻭﻣﺎ ﻣﺤﺒﺒﺔ ﻟﻠﻨﻔﺲ ﻣﻮﺍﻓﻘﺔ ﻟﺸﻬﻮﺍﺗﻬﺎ‬
‫ﻵﻣﻦ ﻛﻞ ﺍﻟﻨﺎﺱ ﻭﻟﻤﺎ ﺗﻤﺎﻳﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻜﺎﺫﺏ ﺍﻟﻤﻨﺘﻔﻊ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ﹶﺃ ﹾﻡ ﹶﺣ ﹺﺴ ﹾﺒﺘ ﹾﹸﻢ ﹶﺃﻥ ﺗﹶﺪﹾ ﹸﺧ ﹸﻠﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﺠﻨ ﹶﱠﺔ ﹶﻭ ﹶﻟ ﱠﻤﺎ ﹶﻳ ﹾﺄﺗﹺﻜﹸﻢ ﱠﻣ ﹶﺜ ﹸﻞ‬
‫ﺍﻟﻀ ﱠﺮﺍﺀ ﹶﻭﺯﹸ ﹾﻟ ﹺﺰ ﹸﻟﻮ ﹾﺍ ﹶﺣﺘﱠﻰ‬ ‫ﻳﻦ ﹶﺧ ﹶﻠ ﹾﻮ ﹾﺍ ﹺﻣﻦ ﹶﻗ ﹾﺒﻠﹺﻜﹸﻢ ﱠﻣ ﱠﺴﺘ ﹸﹾﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺒ ﹾﺄ ﹶﺳﺎﺀ ﹶﻭ ﱠ‬ ‫ﹺ‬
‫ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻣﺘﹶﻰ ﻧ ﹾﹶﺼ ﹸﺮ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﺃﻻ ﺇﹺ ﱠﻥ ﻧ ﹾﹶﺼ ﹶﺮ ﺍﻟ ﹼﻠ ﹺﻪ‬ ‫ﹺ‬
‫ﻮﻝ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﺍﻟﺮ ﹸﺳ ﹸ‬
‫ﻮﻝ ﱠ‬ ‫ﹶﻳ ﹸﻘ ﹶ‬
‫ﻳﺐ )‪ ﴾ (٢١٤‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺤﺞ ﴿ ﹶﻭ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺱ‬ ‫ﹶﻗ ﹺﺮ ﹲ‬
‫ﻑ ﹶﻓﺈﹺ ﹾﻥ ﹶﺃ ﹶﺻﺎ ﹶﺑ ﹸﻪ ﹶﺧ ﹾﻴ ﹲﺮ ﺍ ﹾﻃ ﹶﻤ ﹶﺄ ﱠﻥ ﺑﹺ ﹺﻪ ﹶﻭﺇﹺ ﹾﻥ ﹶﺃ ﹶﺻﺎ ﹶﺑ ﹾﺘ ﹸﻪ‬
‫ﻣﻦ ﻳﻌﺒﺪﹸ ﺍﻟ ﱠﻠﻪ ﻋ ﹶﻠﻰ ﺣﺮ ﹴ‬
‫ﹶ ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹾﹸ‬
‫ﺍﻥ‬ ‫ﻚ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹸﺨ ﹾﺴ ﹶﺮ ﹸ‬ ‫ﺐ ﹶﻋ ﹶﻠﻰ ﹶﻭ ﹾﺟ ﹺﻬ ﹺﻪ ﹶﺧ ﹺﺴ ﹶﺮ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹶﺓ ﹶﺫﻟﹺ ﹶ‬ ‫ﹺ‬
‫ﻓ ﹾﺘﻨ ﹲﹶﺔ ﺍﻧ ﹶﻘ ﹶﻠ ﹶ‬
‫ﻴﻦ )‪ ﴾ (١١‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ﴿ ﹶﻭﺇﹺ ﹾﺫ ﹶﻳ ﹺﻌﺪﹸ ﻛ ﹸﹸﻢ‬ ‫ﺍ ﹾﻟ ﹸﻤﺒﹺ ﹸ‬
‫ﺍﻟﺸ ﹾﻮﻛ ﹺﹶﺔ‬ ‫ﺍﺕ ﱠ‬ ‫ﻭﻥ ﹶﺃ ﱠﻥ ﹶﻏﻴﺮ ﹶﺫ ﹺ‬
‫ﹾﹶ‬ ‫ﻄﺎﺋﹺ ﹶﻔﺘﹺ ﹾﻴ ﹺﻦ ﹶﺃﻧ ﹶﱠﻬﺎ ﹶﻟﻜ ﹾﹸﻢ ﹶﻭﺗ ﹶﹶﻮ ﱡﺩ ﹶ‬
‫ﺍﻟ ﹼﻠ ﹸﻪ ﺇﹺ ﹾﺣﺪﹶ ￯ ﺍﻟ ﱠ‬
‫ﻄ ﹶﻊ ﹶﺩﺍﺑﹺ ﹶﺮ‬ ‫ﺍﻟﺤ ﱠﻖ ﺑﹺﻜﹶﻠﹺ ﹶﻤﺎﺗﹺ ﹺﻪ ﹶﻭ ﹶﻳ ﹾﻘ ﹶ‬ ‫ﹺ‬
‫ﹸﻮﻥ ﹶﻟﻜ ﹾﹸﻢ ﹶﻭ ﹸﻳ ﹺﺮﻳﺪﹸ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﺃﻥ ﹸﻳﺤ ﱠﻖ ﹶ‬ ‫ﹶﺗﻜ ﹸ‬
‫ﹺ‬
‫ﻳﻦ )‪ ﴾ (٧‬ﺍﻟﻠﻪ ﺃﻋﻠﻢ ﺑﺨﻠﻘﻪ ﻭﻣﺎ ﻳﺪﻭﺭ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﻭﻳﻌﻠﻢ‬ ‫ﺍ ﹾﻟﻜﹶﺎﻓ ﹺﺮ ﹶ‬
‫ﺃﻧﻬﻢ ﻳﺤﺒﻮﻥ ﺍﻷﻳﺴﺮ ﻭﺍﻷﺳﻬﻞ‪ ،‬ﻭﻟﻜﻦ ﺣﻔﺖ ﺍﻟﺠﻨﺔ ﺑﺎﻟﻤﻜﺎﺭﻩ؛‬
‫ﻟﻴﺪﺧﻠﻬﺎ ﺍﻟﺼﺎﺩﻗﻮﻥ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻊ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﻛﺜﻴﺮﺍ‬
‫ﻭﻣﻦ ﺍﻟﻼﻓﺖ ﻟﻨﻈﺮ ﺍﻟﻤﺘﺄﻣﻞ ﺍﻟﻤﺘﺪﺑﺮ ﺃﻥ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺗﻬﺘﻢ ﹰ‬
‫ﺑﺈﺭﺳﺎﺀ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻬﺎﻡ؛ ﻓﻘﺪ ﺍﺣﺘﻮﺕ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻷﻭﺍﻣﺮ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻭﻛﺄﻧﻬﺎ ﺗﻤﻬﺪ ﺍﻟﻨﻔﻮﺱ ﻟﻘﺒﻮﻟﻬﺎ ﻭﺍﻟﻌﻤﻞ‬

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 ‫ﺑﻬﺎ ﻭﺗﺤﺬﺭ ﻣﻦ ﻣﺨﺎﻟﻔﺘﻬﺎ ﻭﺗﺬﻛﺮ ﺑﻤﺼﻴﺮ ﻣﻦ ﺧﺎﻟﻒ ﻣﻦ ﻗﺒﻞ!!‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺩﻭﺭ ﺍﻟﻘﺼﺺ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻥ ﻳﻌﻠﻤﻚ ﻣﻦ ﺳﻴﺮ‬
‫ﺍﻟﺴﺎﺑﻘﻴﻦ ﻣﺎ ﻳﺤﻤﻴﻚ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﻓﻲ ﺃﺧﻄﺎﺋﻬﻢ ﻭﺗﻜﺮﺍﺭ ﺗﺠﺎﺭﺑﻬﻢ‬
‫ﺍﻟﻤﺮﻳﺮﺓ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﻟﻠﻪ ﻭﺭﺳﻠﻪ‪.‬‬
‫ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﺃﺣﻜﺎﻡ ﻟﻠﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺤﺞ ﻭﺍﻟﻘﺼﺎﺹ ﻭﻛﻔﺎﺭﺓ‬
‫ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﻭﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ ﻭﺍﻷﺭﻣﻠﺔ ﻭﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺮﺑﺎ‪..‬‬
‫ﻭﺳﻨﻘﻒ ﻭﻗﻔﺎﺕ ﺗﺄﻣﻠﻴﺔ ﺳﺮﻳﻌﺔ ﻣﻊ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ‪:‬‬
‫‪ -١‬ﹶﻭ ﹶﺃﺗﹺ ﱡﻤﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﺤ ﱠﺞ ﹶﻭﺍ ﹾﻟ ﹸﻌ ﹾﻤ ﹶﺮ ﹶﺓ ﻟﹺ ﹼﻠ ﹺﻪ‬
‫ﺇﻥ ﺍﻟﻤﺘﺄﻣﻞ ﻓﻲ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻳﺮ￯ ﻣﺎ ﻳﺴﺘﺤﻖ ﺍﻟﻮﻗﻮﻑ‬
‫ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﻳﺮ￯ ﺗﻄﺒﻴﻘﺎ ﻣﺒﺎﺷﺮﺍ ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻋﺎﻟﻴﺎ‪ ،‬ﺇﻧﻚ ﺗﺴﺘﻠﻢ ﺣﺠﺮﺍ‬
‫ﻭﺗﻘﺒﻠﻪ )ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ(‪ .‬ﺑﻞ ﺇﻥ ﻟﻢ ﺗﺴﺘﻄﻊ ﺗﻘﺒﻴﻠﻪ ﻭ ﻟﻤﺴﺘﻪ ﺑﻴﺪﻙ ﺃﻭ‬
‫ﻋﺼﺎ ﺃﻭ ﻧﺤﻮﻩ ﺗﻘﺒﻞ ﻳﺪﻙ ﺃﻭﺍﻟﻌﺼﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺼﻞ ﺇﻟﻴﻪ ﺗﺸﻴﺮ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺣﺠﺮﺍ ﻭﻻ ﺗﻘﺒﻠﻪ (ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ) ﻭﺇﻥ‬
‫ﹰ‬ ‫ﺑﻌﻴﺪ ﻓﻲ ﻛﻞ ﺷﻮﻁ‪ ،‬ﺛﻢ ﺗﺴﺘﻠﻢ‬
‫ﻟﻢ ﺗﺼﻞ ﺇﻟﻴﻪ ﻻ ﺗﺸﻴﺮ ﺇﻟﻴﻪ ﻣﻦ ﺑﻌﻴﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﻔﻌﻞ ﺫﻟﻚ ﻣﻊ ﺃﻱ‬
‫ﺟﺪﺍﺭ ﺁﺧﺮ ﻓﻲ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫ﺛﻢ ﺗﺴﻌﻰ ﻣﻦ ﺣﺠﺮ ﺇﻟﻰ ﺣﺠﺮ ﺩﻭﻥ ﻟﻤﺲ ﺃﻭ ﺗﻘﺒﻴﻞ‪ ،‬ﻭﺗﻤﺴﻚ‬

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‫ﺑﺤﺠﺮ ﻭﺗﺮﺟﻢ ﺑﻪ ﺣﺠﺮﺍ ﺁﺧﺮ ﻓﻲ ﺭﻣﻲ ﺍﻟﺠﻤﺮﺍﺕ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﻟﻠﻪ! ﻣﺎ‬
‫ﻓﺮﻕ ﻫﺬﺍ ﻋﻦ ﻫﺬﺍ؟! ﻭﻣﺎ ﺍﺧﺘﻼﻑ ﻫﺬﺍ ﻋﻦ ﻫﺬﺍ؟!‬
‫ﺍﻹﺟﺎﺑﺔ‪ :‬ﻗﺎﻟﻬﺎ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺪﻳﻤﺎ ﺣﻴﺚ ﻗﺎﻝ ﻟﻠﺤﺠﺮ‬
‫ﺍﻷﺳﻮﺩ‪” :‬ﻭﺍﻟﻠﻪ ﺇﻧﻲ ﻷﻗﺒﻠﻚ ﻭﺇﻧﻲ ﺃﻋﻠﻢ ﺃﻧﻚ ﺣﺠﺮ ﻭﺃﻧﻚ ﻻ ﺗﻀﺮ‬
‫ﻭﻻ ﺗﻨﻔﻊ‪ ،‬ﻭﻟﻮﻻ ﺃﻧﻲ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺒﻠﻚ‬
‫ﻣﺎ ﻗﺒﻠﺘﻚ“ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﺗﻘﻀﻲ ﻧﻬﺎﺭ ﺍﻟﺘﺮﻭﻳﺔ ﻓﻲ ﻣﻨﻰ ﻭﺗﺒﻴﺖ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻘﻀﻲ ﻧﻬﺎﺭ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﺘﺎﺳﻊ ﻓﻲ ﻋﺮﻓﺔ ﻭﻻ ﺗﺒﻴﺖ ﻓﻴﻪ‪ ،‬ﺛﻢ ﺗﺒﻴﺖ ﻓﻲ ﻣﺰﺩﻟﻔﺔ ﻭﺗﺮﺣﻞ ﻣﻊ‬
‫ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﺛﻢ ﺗﻄﻮﻑ ﻭﺗﺴﻌﻰ ﻭﺗﺤﻠﻖ ﻭﺗﻨﺤﺮ(ﻟﻠﻤﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﻥ‬
‫)ﺛﻢ ﺗﻌﻮﺩ ﻟﻤﻨﻰ ﻟﺘﻘﻀﻲ ﺃﻳﺎﻡ ﻭﻟﻴﺎﻟﻲ ﺍﻟﺘﺸﺮﻳﻖ ﻫﻨﺎﻙ‪.‬‬
‫ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻫﺬﻩ ﺍﻷﺣﺠﺎﺭ؟ ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ؛ ﻛﻲ‬
‫ﻳﺨﺘﻠﻒ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻫﻜﺬﺍ؟!‬
‫ﺍﻟﻔﺮﻕ ﻫﻮ‪):‬ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ(؛ ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻤﺎ‬
‫ﻳﺴﻤﻮﻧﻪ ”ﻭﺛﻨﻴﺔ ﺍﻟﺤﺞ“ ﺑﻄﻼﻥ ﻛﻼﻣﻬﻢ ﻳﻐﻨﻲ ﻋﻦ ﺇﺑﻄﺎﻟﻪ‪ .‬ﻓﺎﻟﺤﺞ‬
‫ﻣﻌﻨﺎﻩ ﻭﺩﻻﻟﺘﻪ ﻋﻜﺴﻴﺔ ﺗﻤﺎﻣﺎ؛ ﻓﺎﺧﺘﻼﻑ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻧﻔﺲ ﺍﻟﻤﺨﻠﻮﻕ‬
‫ﺗﻘﺒﻴﻼ ﺗﺎﺭﺓ ﻭﻟﻤﺴﺎ ﺗﺎﺭﺓ ﻭﺭﻣﻴﺎ ﺗﺎﺭﺓ ﺃﺧﺮ￯ ﻳﺪﻝ ﻋﻠﻰ ﻓﻘﺪﺍﻥ ﻫﺬﺍ‬
‫ﺍﻟﻤﺨﻠﻮﻕ ﻷﻱ ﺩﻭﺭ ﻭﻫﻴﻤﻨﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﻃﺎﻋﺔ ﺧﺎﻟﺼﺔ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‬

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 ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺨﺎﻟﺺ ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﻤﻄﻠﻘﺔ ﻟﺮﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪.‬‬
‫ﺇﻥ ﺩﺭﺱ ﺍﻟﺤﺞ ﺍﻷﻋﻈﻢ ﻫﻮ ﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮ ﺍﻟﻠﻪ ﴿ ﹶﺫﻟﹺ ﹶ‬
‫ﻚ ﹶﻭ ﹶﻣﻦ‬
‫ﻮﺏ )‪ ﴾ (٣٢‬ﺳﻮﺭﺓ ﺍﻟﺤﺞ‪.‬‬ ‫ﹸﻳ ﹶﻌ ﱢﻈ ﹾﻢ ﹶﺷ ﹶﻌﺎﺋﹺ ﹶﺮ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻓﺈﹺﻧ ﹶﱠﻬﺎ ﹺﻣﻦ ﹶﺗ ﹾﻘ ﹶﻮ￯ ﺍ ﹾﻟ ﹸﻘ ﹸﻠ ﹺ‬
‫ﻭﺇﻧﻤﺎ ﻣﻘﺼﻮﺩ ﺍﻟﺴﻔﺮ ﻭﺍﻹﻧﻔﺎﻕ ﻭﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻟﺼﺒﺮ ﻋﻠﻰ ﻣﺸﻘﺔ ﺍﻟﻤﻨﺎﺳﻚ ﻭﺗﻨﻮﻋﻬﺎ ﻫﻮ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬
‫ﻮﻣ ﹶﻬﺎ ﹶﻭ ﹶﻻ ﹺﺩ ﹶﻣﺎﺅﹸ ﹶﻫﺎ ﹶﻭ ﹶﻟﻜﹺﻦ‬ ‫ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺗﺤﻘﻴﻖ ﺗﻘﻮﺍﻩ ﴿ ﹶﻟﻦ ﹶﻳﻨ ﹶﹶﺎﻝ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻟ ﹸﺤ ﹸ‬
‫ﻚ ﹶﺳﺨﱠ ﹶﺮ ﹶﻫﺎ ﹶﻟﻜ ﹾﹸﻢ ﻟﹺ ﹸﺘ ﹶﻜ ﱢﺒ ﹸﺮﻭﺍ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ ﹶﻫﺪﹶ ﺍﻛ ﹾﹸﻢ‬ ‫ﹶﻳﻨﹶﺎ ﹸﻟ ﹸﻪ ﺍﻟ ﱠﺘ ﹾﻘ ﹶﻮ￯ ﹺﻣﻨﻜ ﹾﹸﻢ ﻛ ﹶﹶﺬﻟﹺ ﹶ‬
‫ﹺ ﹺ‬
‫ﺎﺕ‬‫ﻮﻣ ﹲ‬‫ﻴﻦ )‪ ﴾ (٣٧‬ﺳﻮﺭﺓ ﺍﻟﺤﺞ‪ ﴿ .‬ﺍ ﹾﻟ ﹶﺤ ﱡﺞ ﹶﺃ ﹾﺷ ﹸﻬ ﹲﺮ ﱠﻣ ﹾﻌ ﹸﻠ ﹶ‬ ‫ﹶﻭ ﹶﺑ ﱢﺸ ﹺﺮ ﺍ ﹾﻟ ﹸﻤ ﹾﺤﺴﻨ ﹶ‬
‫ﻮﻕ ﹶﻭﻻﹶ ﹺﺟﺪﹶ ﹶﺍﻝ ﻓﹺﻲ ﺍ ﹾﻟ ﹶﺤ ﱢﺞ‬ ‫ﺚ ﹶﻭﻻﹶ ﹸﻓ ﹸﺴ ﹶ‬ ‫ﻴﻬ ﱠﻦ ﺍ ﹾﻟ ﹶﺤ ﱠﺞ ﹶﻓ ﹶ‬
‫ﻼ ﹶﺭ ﹶﻓ ﹶ‬ ‫ﹶﻓ ﹶﻤﻦ ﹶﻓ ﹶﺮ ﹶﺽ ﻓﹺ ﹺ‬
‫ﻭﻣﺎ ﹶﺗ ﹾﻔﻌ ﹸﻠﻮ ﹾﺍ ﹺﻣﻦ ﹶﺧﻴ ﹴﺮ ﻳﻌ ﹶﻠﻤﻪ ﺍﻟ ﹼﻠﻪ ﻭ ﹶﺗﺰﹶﻭﺩﻭ ﹾﺍ ﹶﻓﺈﹺ ﱠﻥ ﹶﺧﻴﺮ ﺍﻟﺰ ﹺ‬
‫ﱠﺍﺩ ﺍﻟ ﱠﺘ ﹾﻘ ﹶﻮ￯ ﹶﻭﺍ ﱠﺗ ﹸﻘ ﹺ‬
‫ﻮﻥ‬ ‫ﹾﹶ‬ ‫ﹾ ﹾ ﹶﹾ ﹾﹸ ﹸ ﹶ ﱠ ﹸ‬ ‫ﹶﹶ ﹶ‬
‫ﺎﺏ )‪ ﴾ (١٩٧‬ﺳﻮﺭﺓ ﺍﻟﺤﺞ‪ .‬ﻭﺍﻟﻤﺘﺄﻣﻞ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺤﺞ‬ ‫ﹶﻳﺎ ﹸﺃ ﹾﻭﻟﹺﻲ ﺍﻷﹶ ﹾﻟ ﹶﺒ ﹺ‬
‫ﻳﺮ￯ ﻓﻴﻬﺎ ﺭﺧﺼﺎ ﻛﺜﻴﺮﺓ ﻭﺳﻌﺔ – ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻻ ﺍﻟﻬﻮ￯ – ﺇﺫ‬
‫ﺇﻥ ﻣﺸﻘﺘﻚ ﻟﻴﺴﺖ ﺍﻟﻐﺎﻳﺔ ﻓﻲ ﺫﺍﺗﻬﺎ ﻭﻟﻜﻦ ﺍﻟﻐﺎﻳﺔ ﺃﻥ ﺗﺘﺰﻭﺩ ﺑﺎﻟﺘﻘﻮ￯‬
‫ﻭﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮ ﺍﻟﻠﻪ‪.‬‬
‫ﹺ‬
‫ﺐ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹸﹸﻢ ﱢ‬
‫ﺍﻟﺼﻴﺎ ﹸﻡ‬ ‫‪ -٢‬ﻛﹸﺘ ﹶ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺨﺎﺻﺔ ﺟﺪﺍ؛ ﻓﻬﻮ‬
‫ﺇﻥ ﺍﻟﺼﻴﺎﻡ ﹰ‬
‫ﻋﺒﺎﺩﺓ ﻳﺼﻌﺐ ﺟﺪﺍ ﺣﺼﻮﻝ ﺍﻟﺮﻳﺎﺀ ﻓﻴﻬﺎ؛ ﻷﻥ ﺍﻟﻤﺮﺀ ﻗﺪ ﻳﻘﻀﻲ ﻳﻮﻣﻪ‬

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‫ﻛﻠﻪ ﺑﻴﻦ ﺃﻗﺮﺍﻧﻪ ﺻﺎﺋﻤﺎ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮﻭﺍ ﺑﺼﻴﺎﻣﻪ‪ ،‬ﻭ ﺇﻥ ﻋﺮﺽ ﻋﻠﻴﻪ‬
‫ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻗﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻤﻠﺺ ﺑﺴﻬﻮﻟﺔ ﺟﺪﺍ ﺩﻭﻥ ﺃﻥ ﻳﺨﺒﺮﻫﻢ‬
‫ﺑﺎﻟﺴﺒﺐ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻓﻲ ﺍﻟﻤﻘﺎﺑﻞ ﻛﻢ ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻓﻖ ﺍﺩﻋﺎﺀ ﺍﻟﺼﻮﻡ‬
‫ﻭﻫﻮ ﻟﻴﺲ ﺻﺎﺋﻤﺎ‪.‬‬
‫ﺍﻟﺼﻴﺎﻡ ﻣﺪﺭﺳﺔ ﺍﻟﺘﻘﻮ￯‪ ،‬ﻳﺘﻌﻠﻢ ﻓﻴﻪ ﺍﻟﻤﺮﺀ ﻃﺎﻋﺔ ﺍﻟﻠﻪ ﺍﻣﺘﺜﺎﻻﹰ‬
‫ﺃﻳﻀﺎ ﺍﻟﺘﻴﺴﻴﺮ ﻓﻴﻪ ﻛﺒﻴﺮ‪.‬‬
‫ﻭﻣﺮﺍﻗﺒﺔ ﻟﻪ ﻭﺣﺪﻩ‪ ،‬ﻟﺬﻟﻚ ﹰ‬
‫ﻣﺮﻳﻀﺎ ﺃﻭ ﻋﻠﻰ ﺳﻔﺮ ﻓﺈﻧﻚ ﺗﻔﻄﺮ ﻭﺗﻘﻀﻲ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﹰ‬ ‫ﻓﺈﻥ ﻛﻨﺖ‬
‫ﺍﻟﻤﺮﺽ ﻣﺰﻣﻨﺎ ﺃﻭ ﺍﻟﺴﻦ ﻣﺘﻘﺪﻣﺎ ﺗﻔﻄﺮ ﻭﺗﻄﻌﻢ‪.‬‬
‫ﻟﻴﺴﺖ ﺍﻟﻘﻀﻴﺔ ﻓﻲ ﺻﻴﺎﻡ ﺍﻟﺒﻄﻦ ﻭﺟﻮﻋﻬﺎ ﻭﻟﻜﻨﻪ ﺍﻻﻣﺘﺜﺎﻝ‬
‫ﻷﻭﺍﻣﺮﺍﻟﻠﻪ‪ ،‬ﻓﻤﻦ ﺻﺎﻡ ﺍﻣﺘﺜﻞ‪ ،‬ﻭﻣﻦ ﺃﻓﻄﺮ ﻟﻮﺟﻮﺩ ﺍﻟﻌﺬﺭ ﺛﻢ ﻗﻀﻰ ﺃﻭ‬
‫ﺃﻳﻀﺎ ﺍﻣﺘﺜﻞ‪ ،‬ﻭﻣﻦ ﻳﺨﺪﻉ ﺍﻟﻨﺎﺱ ﻟﻦ ﻳﺨﺪﻉ ﺭﺑﻪ‪ ،‬ﻭﻛﻞ ﺇﻟﻰ ﺍﻟﻠﻪ‬
‫ﺃﻃﻌﻢ ﹰ‬
‫ﺭﺍﺟﻊ ﺇﻟﻴﻪ ﻭﺑﻴﻦ ﻳﺪﻳﻪ ﻣﺴﺌﻮﻝ ﻋﻤﺎ ﻓﻌﻞ ﻭﻋﻤﺎ ﻻ ﻳﻌﻠﻤﻪ ﺃﺣﺪ ﺇﻻ ﺍﻟﻠﻪ‪.‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻳﻦ‬‫ﺐ ﹶﻋ ﹶﻠﻰ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﺐ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹸﹸﻢ ﱢ‬
‫ﺍﻟﺼ ﹶﻴﺎ ﹸﻡ ﻛ ﹶﹶﻤﺎ ﻛﹸﺘ ﹶ‬ ‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﻛﹸﺘ ﹶ‬ ‫﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹶﺎﻥ ﹺﻣﻨﻜﹸﻢ‬ ‫ﺍﺕ ﹶﻓ ﹶﻤﻦ ﻛ ﹶ‬ ‫ﻮﻥ )‪ (١٨٣‬ﹶﺃﻳﺎﻣﺎ ﻣﻌﺪﹸ ﻭﺩ ﹴ‬
‫ﱠ ﹰ ﱠ ﹾ ﹶ‬ ‫ﹺﻣﻦ ﹶﻗ ﹾﺒﻠﹺﻜ ﹾﹸﻢ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹶﺗ ﱠﺘ ﹸﻘ ﹶ‬
‫ﻳﻦ ﹸﻳﻄﹺﻴ ﹸﻘﻮ ﹶﻧ ﹸﻪ ﻓﹺﺪﹾ ﹶﻳ ﹲﺔ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻳﻀﺎ ﹶﺃ ﹾﻭ ﹶﻋ ﹶﻠﻰ ﹶﺳ ﹶﻔ ﹴﺮ ﹶﻓﻌﺪﱠ ﹲﺓ ﱢﻣ ﹾﻦ ﹶﺃ ﱠﻳﺎ ﹴﻡ ﹸﺃ ﹶﺧ ﹶﺮ ﹶﻭ ﹶﻋ ﹶﻠﻰ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﱠﻣ ﹺﺮ ﹰ‬
‫ﻮﻣﻮ ﹾﺍ ﹶﺧ ﹾﻴ ﹲﺮ ﱠﻟﻜ ﹾﹸﻢ‬ ‫ﻴﻦ ﹶﻓ ﹶﻤﻦ ﹶﺗ ﹶﻄ ﱠﻮ ﹶﻉ ﹶﺧ ﹾﻴ ﹰﺮﺍ ﹶﻓ ﹸﻬ ﹶﻮ ﹶﺧ ﹾﻴ ﹲﺮ ﱠﻟ ﹸﻪ ﹶﻭ ﹶﺃﻥ ﺗ ﹸﹶﺼ ﹸ‬ ‫ﹶﻃ ﹶﻌﺎ ﹸﻡ ﹺﻣ ﹾﺴﻜﹺ ﹴ‬
‫ﺁﻥ ﹸﻫﺪﹰ ￯‬ ‫ﻱ ﹸﺃ ﹺﻧﺰ ﹶﻝ ﻓﹺ ﹺﻴﻪ ﺍ ﹾﻟ ﹸﻘ ﹾﺮ ﹸ‬ ‫ﻮﻥ )‪ (١٨٤‬ﹶﺷﻬﺮ ﺭﻣ ﹶﻀ ﹶ ﹺ‬
‫ﺎﻥ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﹾﹸ ﹶﹶ‬ ‫ﺇﹺﻥ ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬

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‫ﺍﻟﺸ ﹾﻬ ﹶﺮ ﹶﻓ ﹾﻠ ﹶﻴ ﹸﺼ ﹾﻤ ﹸﻪ‬‫ﺎﻥ ﹶﻓ ﹶﻤﻦ ﹶﺷ ﹺﻬﺪﹶ ﹺﻣﻨﻜ ﹸﹸﻢ ﱠ‬ ‫ﱠﺎﺱ ﻭﺑﻴﻨ ﹴ‬
‫ﹶﺎﺕ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻬﺪﹶ ￯ ﹶﻭﺍ ﹾﻟ ﹸﻔ ﹾﺮ ﹶﻗ ﹺ‬ ‫ﱢﻟﻠﻨ ﹺ ﹶ ﹶ ﱢ‬
‫ﻳﻀﺎ ﹶﺃ ﹾﻭ ﹶﻋ ﹶﻠﻰ ﹶﺳ ﹶﻔ ﹴﺮ ﹶﻓ ﹺﻌﺪﱠ ﹲﺓ ﱢﻣ ﹾﻦ ﹶﺃ ﱠﻳﺎ ﹴﻡ ﹸﺃ ﹶﺧ ﹶﺮ ﹸﻳ ﹺﺮﻳﺪﹸ ﺍﻟ ﹼﻠ ﹸﻪ ﺑﹺﻜ ﹸﹸﻢ ﺍ ﹾﻟ ﹸﻴ ﹾﺴ ﹶﺮ‬‫ﹶﺎﻥ ﹶﻣ ﹺﺮ ﹰ‬
‫ﹶﻭ ﹶﻣﻦ ﻛ ﹶ‬
‫ﹶﻭﻻﹶ ﹸﻳ ﹺﺮﻳﺪﹸ ﺑﹺﻜ ﹸﹸﻢ ﺍ ﹾﻟ ﹸﻌ ﹾﺴ ﹶﺮ ﹶﻭﻟﹺ ﹸﺘﻜ ﹺﹾﻤ ﹸﻠﻮ ﹾﺍ ﺍ ﹾﻟ ﹺﻌﺪﱠ ﹶﺓ ﹶﻭﻟﹺ ﹸﺘ ﹶﻜ ﱢﺒ ﹸﺮﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ ﹶﻫﺪﹶ ﺍﻛ ﹾﹸﻢ‬
‫ﹶﻭ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﺗ ﹾﹶﺸﻜ ﹸﹸﺮ ﹶ‬
‫ﻭﻥ )‪ ﴾(١٨٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫‪ -٣‬ﹶﻭ ﹶﺃ ﹶﺣ ﱠﻞ ﺍﻟ ﱠﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﺒ ﹾﻴ ﹶﻊ ﹶﻭ ﹶﺣ ﱠﺮ ﹶﻡ ﱢ‬
‫ﺍﻟﺮﺑﺎ‬
‫ﻮﻥ ﺇﹺﻻﱠ ﻛﹶﻤﺎ ﹶﻳ ﹸﻘﻮ ﹸﻡ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻳﺘﹶﺨﹶ ﱠﺒ ﹸﻄ ﹸﻪ‬ ‫ﻮﻣ ﹶ‬ ‫ﺍﻟﺮﺑﺎ ﹶﻻ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﻮﻥ ﱢ‬ ‫ﻳﻦ ﹶﻳ ﹾﺄ ﹸﻛ ﹸﻠ ﹶ‬ ‫ﹺ‬
‫﴿ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ‬ ‫ﻄﺎﻥ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻤ ﱢﺲ ﺫﻟﹺ ﹶ‬
‫ﻚ ﺑﹺ ﹶﺄﻧ ﹸﱠﻬ ﹾﻢ ﻗﺎ ﹸﻟﻮﺍ ﺇﹺﻧ ﹶﱠﻤﺎ ﺍ ﹾﻟ ﹶﺒ ﹾﻴ ﹸﻊ ﻣ ﹾﺜ ﹸﻞ ﱢ‬
‫ﺍﻟﺮﺑﺎ ﹶﻭ ﹶﺃ ﹶﺣ ﱠﻞ ﺍﻟ ﱠﻠ ﹸﻪ‬ ‫ﱠ‬
‫ﺍﻟﺸ ﹾﻴ ﹸ‬
‫ﻒ‬ ‫ﺟﺎﺀ ﹸﻩ ﹶﻣ ﹾﻮ ﹺﻋ ﹶﻈ ﹲﺔ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﻓﺎ ﹾﻧﺘﹶﻬﻰ ﹶﻓ ﹶﻠ ﹸﻪ ﹶﻣﺎ ﹶﺳ ﹶﻠ ﹶ‬ ‫ﺍﻟﺮﺑﺎ ﹶﻓ ﹶﻤ ﹾﻦ ﹶ‬ ‫ﺍ ﹾﻟ ﹶﺒ ﹾﻴ ﹶﻊ ﹶﻭ ﹶﺣ ﱠﺮ ﹶﻡ ﱢ‬
‫ﻭﻥ‬‫ﱠﺎﺭ ﹸﻫ ﹾﻢ ﻓﹺﻴﻬﺎ ﺧﺎﻟﹺﺪﹸ ﹶ‬ ‫ﺤﺎﺏ ﺍﻟﻨ ﹺ‬ ‫ﻚ ﹶﺃ ﹾﺻ ﹸ‬ ‫ﹶﻭ ﹶﺃ ﹾﻣ ﹸﺮ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻣ ﹾﻦ ﻋﺎ ﹶﺩ ﹶﻓ ﹸﺄﻭﻟﺌﹺ ﹶ‬
‫)‪ ﴾ (٢٧٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻚ ﺑﹺ ﹶﺄﻧ ﹸﱠﻬ ﹾﻢ ﻗﺎ ﹸﻟﻮﺍ ﺇﹺﻧ ﹶﱠﻤﺎ ﺍ ﹾﻟ ﹶﺒ ﹾﻴ ﹸﻊ ﹺﻣ ﹾﺜ ﹸﻞ‬
‫ﻟﻢ ﻳﺄﺕ ﺍﻟﺮﺩ ﻋﻠﻰ ﺷﺒﻬﺘﻬﻢ ﴿ﺫﻟﹺ ﹶ‬
‫ﺍﻟﺮﺑﺎ﴾ ﺑﺸﺮﺡ ﺍﻗﺘﺼﺎﺩﻱ ﺗﻔﺼﻴﻠﻲ ﻟﻠﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮﺑﺎ؛ ﻭﻟﻜﻦ ﺟﺎﺀ‬ ‫ﱢ‬
‫ﺍﻟﻔﺮﻕ ﺍﻷﻫﻢ ﻭﺍﻷﻋﻠﻰ ﴿ ﹶﻭ ﹶﺃ ﹶﺣ ﱠﻞ ﺍﻟ ﱠﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﺒ ﹾﻴ ﹶﻊ ﹶﻭ ﹶﺣ ﱠﺮ ﹶﻡ ﱢ‬
‫ﺍﻟﺮﺑﺎ ﴾‬
‫ﻭﻟﻴﺠﺘﻬﺪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻤﺠﺘﻬﺪﻭﻥ ﻭﺍﻟﻤﺘﺨﺼﺼﻮﻥ ﻓﻲ ﺗﺒﻴﻴﻦ‬
‫ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺃﺛﺮ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﻟﺘﻤﺾ ﺍﻷﻳﺎﻡ ﻭﺗﺜﺒﺖ‬
‫ﻛﻢ ﻫﻲ ﺃﺿﺮﺍﺭ ﺍﻟﺮﺑﺎ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺩ؟!‬
‫ﻭﻟﻜﻦ ﺍﻷﺻﻞ ﺍﻷﺻﻴﻞ ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮﺑﺎ ﻫﻮ ﺃﻥ ﺍﻟﻠﻪ‬

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‫ﺗﻌﺎﻟﻰ ﺃﺣﻞ ﺍﻟﺒﻴﻊ ﻭﺃﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺣﺮﻡ ﺍﻟﺮﺑﺎ‪ .‬ﺃﻣﺮ ﻭﻧﻬﻲ ﻟﻴﺘﺒﻴﻦ ﺍﻟﻄﺎﺋﻊ‬
‫ﻣﻦ ﺍﻟﻌﺎﺻﻲ؛ ﻟﺬﺍ ﻟﻢ ﻳﺄﺕ ﺍﻟﻮﻋﻴﺪ ﺑﺬﻛﺮ ﺍﻟﺨﺴﺎﺋﺮ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﻣﺎ‬
‫ﺷﺎﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺟﺎﺀ ﺍﻟﻮﻋﻴﺪ ﺑﺬﻛﺮ ﺍﻟﻨﺎﺭ ﻷﻥ ﺍﻷﻣﺮ ﺗﻌﺒﺪﻱ ﺑﺤﺖ‪.‬‬
‫‪ -٤‬ﹶﻭﺇﹺ ﹾﺛ ﹸﻤ ﹸﻬﻤﺎ ﹶﺃ ﹾﻛ ﹶﺒ ﹸﺮ ﹺﻣ ﹾﻦ ﹶﻧ ﹾﻔ ﹺﻌ ﹺﻬﻤﺎ‬
‫ﻴﻬﻤﺎ ﺇﹺ ﹾﺛ ﹲﻢ ﹶﻛﺒﹺ ﹲﻴﺮ ﹶﻭ ﹶﻣﻨﺎﻓﹺ ﹸﻊ‬ ‫ﹶﻚ ﹶﻋ ﹺﻦ ﺍ ﹾﻟﺨﹶ ﹾﻤ ﹺﺮ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹾﻴ ﹺﺴ ﹺﺮ ﹸﻗ ﹾﻞ ﻓﹺ ﹺ‬ ‫﴿ ﹶﻳ ﹾﺴ ﹶﺌ ﹸﻠﻮﻧ ﹶ‬
‫ﹶﻚ ﹶﻣﺎ ﹶﺫﺍ ﹸﻳﻨ ﹺﹾﻔ ﹸﻘ ﹶ‬
‫ﻮﻥ ﹸﻗ ﹺﻞ ﺍ ﹾﻟ ﹶﻌ ﹾﻔ ﹶﻮ‬ ‫ﱠﺎﺱ ﹶﻭﺇﹺ ﹾﺛ ﹸﻤ ﹸﻬﻤﺎ ﹶﺃ ﹾﻛ ﹶﺒ ﹸﺮ ﹺﻣ ﹾﻦ ﹶﻧ ﹾﻔ ﹺﻌ ﹺﻬﻤﺎ ﹶﻭ ﹶﻳ ﹾﺴ ﹶﺌ ﹸﻠﻮﻧ ﹶ‬
‫ﻟﹺﻠﻨ ﹺ‬
‫ﻳﺎﺕ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹶﺗ ﹶﺘ ﹶﻔﻜ ﹸﱠﺮ ﹶ‬‫ﻚ ﻳﺒﻴﻦ ﺍﻟ ﱠﻠﻪ ﹶﻟﻜﹸﻢ ﹾﺍﻵ ﹺ‬ ‫ﹺ‬
‫ﻭﻥ )‪ ﴾(٢١٩‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﻛﹶﺬﻟ ﹶ ﹸ ﹶ ﱢ ﹸ ﹸ ﹸ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺇﺣﺪ￯ ﻣﺮﺍﺣﻞ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻗﺒﻞ‬
‫ﹺ‬
‫ﺃﻥ ﻳﻨﺰﻝ ﺗﺤﺮﻳﻤﻬﺎ ﺍﻟﻘﺎﻃﻊ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ‬
‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹺ‬
‫ﺎﺏ ﹶﻭﺍﻷﹶ ﹾﺯﻻﹶ ﹸﻡ ﹺﺭ ﹾﺟ ﹲﺲ ﱢﻣ ﹾﻦ ﹶﻋ ﹶﻤ ﹺﻞ ﱠ‬ ‫ﹺ‬
‫ﺎﻥ‬ ‫ﺇﹺﻧ ﹶﱠﻤﺎ ﺍ ﹾﻟﺨﹶ ﹾﻤ ﹸﺮ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹾﻴﺴ ﹸﺮ ﹶﻭﺍﻷﹶ ﹶ‬
‫ﻧﺼ ﹸ‬
‫ﺩﺭﺳﺎ ﻫﺎ ﹰﻣﺎ ﺟﺪ ﺍ ﻻ‬ ‫ﻮﻥ )‪ ﴾ (٩٠‬ﻭﻟﻜﻨﻬﺎ ﺗﺤﻮﻱ ﹰ‬ ‫ﺎﺟﺘﹶﻨ ﹺ ﹸﺒﻮ ﹸﻩ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹸﺗ ﹾﻔﻠﹺ ﹸﺤ ﹶ‬
‫ﹶﻓ ﹾ‬
‫ﻳﻨﺒﻐﻲ ﺇﻣﺮﺍﺭﻩ ﺩﻭﻥ ﺗﺄﻣﻞ‪.‬‬
‫ﺇﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﺍﻟﻴﻮﻡ‪ -‬ﺣﺮﺻﺎ ﻣﻨﻬﻢ ﻋﻠﻰ ﺗﻘﺮﻳﺐ ﺍﻟﻨﺎﺱ‬
‫ﻟﻠﻄﺎﻋﺔ ﻭﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ -‬ﻳﻌﻤﺪ ﺇﻟﻰ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺃﺿﺮﺍﺭ‬
‫ﺍﻟﻤﻌﺼﻴﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ ﺍﻟﺴﻴﺌﺔ؛ ﻟﻴﻨﻔﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺟﻴﺪ‪.‬‬
‫ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﻌﻠﻢ ﻣﻦ ﺍﻵﻳﺔ ﺃﻥ ﻧﻔﻬﻢ ﺃﻧﻔﺴﻨﺎ ﺛﻢ ﺍﻟﻨﺎﺱ‪ :‬ﺃﻧﻪ‬
‫ﻻ ﻣﺎﻧﻊ ﺃﺑﺪﺍ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﻌﺼﻴﺔ ﻣﻨﺎﻓﻊ ﻇﺎﻫﺮﺓ ﺑﺤﺴﺎﺑﺎﺕ ﺍﻟﺒﺸﺮ‪.‬ﻻ‬

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‫ﻳﻐﺮﻧﻚ ﺃﻥ ﻟﻬﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻤﺎﺩﻳﺔ؛ ﻷﻥ ﺍﻹﺛﻢ ﺍﻟﻨﺎﺗﺞ ﻋﻨﻬﺎ ﺃﻛﺒﺮ‪،‬‬
‫ﻭﻷﻥ ﻏﻤﺴﺔ ﻓﻲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺗﻤﺤﻮ ﻛﻞ ﻫﺬﻩ ﺍﻟﻤﻨﺎﻓﻊ ﻭﺍﻵﺛﺎﺭ‪.‬‬
‫ﺇﻥ ﺍﻹﻏﺮﺍﻕ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﺤﻜﻤﺔ ﻭﺍﻓﺘﻌﺎﻟﻬﺎ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻷﻣﺮ‬
‫ﻭﺍﻟﻨﻬﻲ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻳﻮﻗﻊ ﻓﻲ ﺃﺧﻄﺎﺀ ﺩﻋﻮﻳﺔ ﺃﻛﺒﺮ؛ ﻷﻥ ﺍﻟﺮﺑﻂ ﺍﻟﻤﺤﺾ‬
‫ﺑﻴﻦ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﻀﺮﺭ ﻳﺆﺩﻱ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﻤﻌﺼﻴﺔ‬
‫ﻭﺍﻻﻓﺘﺘﺎﻥ ﺑﻬﺎ ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﻋﻨﺪﻩ ﺍﻟﻀﺮﺭ ﺍﻟﺬﻱ ﺍﺟﺘﻬﺪ ﺍﻟﺪﺍﻋﻴﺔ ﻓﻲ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻛﻤﺎ ﻓﻲ ﺷﺄﻥ ﺗﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﻣﺎﺕ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺒﻞ‬
‫ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻓﻬﻞ ﺿﺮﻫﻢ ﺫﻟﻚ ﺷﻴ ﹰﺌﺎ؟! ﻻ؛ ﻷﻧﻬﻢ ﻟﻤﺎ ﺷﺮﺑﻮﻫﺎ ﻟﻢ‬
‫ﺗﻜﻦ ﻣﺤﺮﻣﺔ ﻓﻼ ﺇﺛﻢ ﻋﻠﻴﻬﻢ ﻭﻻ ﺫﻧﺐ‪ .‬ﻭﻧﺰﻝ ﻓﻴﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻟ ﹾﻴ ﹶﺲ‬
‫ﻴﻤﺎ ﹶﻃ ﹺﻌ ﹸﻤﻮ ﹾﺍ ﺇﹺ ﹶﺫﺍ ﹶﻣﺎ ﺍ ﱠﺗ ﹶﻘﻮ ﹾﺍ‬ ‫ﺎﺕ ﺟﻨ ﹺ‬
‫ﹶﺎﺡ ﻓ ﹶ‬ ‫ﹸ ﹲ‬
‫ﻋ ﹶﻠﻰ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺁﻣﻨﹸﻮ ﹾﺍ ﻭﻋ ﹺﻤ ﹸﻠﻮ ﹾﺍ ﺍﻟﺼﺎﻟﹺﺤ ﹺ‬
‫ﱠ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹶ‬
‫ﻭﺁﻣﻨﹸﻮ ﹾﺍ ﻭﻋ ﹺﻤ ﹸﻠﻮ ﹾﺍ ﺍﻟﺼﺎﻟﹺﺤ ﹺ‬
‫ﺎﺕ ﹸﺛ ﱠﻢ ﺍ ﱠﺗ ﹶﻘﻮ ﹾﺍ ﱠﻭ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹸﺛ ﱠﻢ ﺍ ﱠﺗ ﹶﻘﻮ ﹾﺍ ﱠﻭ ﹶﺃ ﹾﺣ ﹶﺴﻨﹸﻮ ﹾﺍ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ‬ ‫ﱠ ﹶ‬ ‫ﱠ ﹶ ﹶ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (٩٣‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬ ‫ﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﺤﺴﻨ ﹶ‬ ‫ﹸﻳﺤ ﱡ‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﻋﻘﻴﺪﺓ ﻻ ﺷﻌﺎﺭ‪..‬‬
‫ﻭﻷﻧﻨﻲ ﺃﺭﻳﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﻗﻔﺎﺕ ﺍﻟﻤﺴﺎﻋﺪﺓ ﻓﻲ ﻓﻬﻢ ﻣﺸﺎﻛﻞ‬
‫ﻭﺍﻗﻌﻨﺎ ﻭﺣﻠﻮﻟﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻄﺮﺡ ﺍﻟﺮﻭﺣﺎﻧﻲ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺒﻌﻴﺪ ﻋﻦ‬
‫ﺍﻷﺭﺽ ﻭﺍﻟﻮﺍﻗﻊ ﻻ ﺃﺳﺘﻄﻴﻊ ﺗﺠﺎﻭﺯ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺩﻭﻥ ﺗﻌﻠﻴﻖ‬
‫ﻣﻘﺘﻀﺐ ﻋﻠﻰ ﺍﻟﺠﺪﻝ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻓﻲ ﻣﺴﺄﻟﺔ )ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺤﻞ(‬

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 ‫ﻭﻣﺪ￯ ﻓﻬﻢ ﻣﺪﻟﻮﻻﺗﻬﺎ‪.‬‬
‫ﺇﻥ ﻓﻘﺪﺍﻥ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻬﺎﻡ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﺣﻮﻟﻪ ﻫﺬﺍ‬
‫ﺍﻟﻔﺼﻞ ﻛﺎﻥ ﻟﻪ ﺩﻭﺭ ﻛﺒﻴﺮ ﻓﻲ ﻣﺎ ﺁﻟﺖ ﺇﻟﻴﻪ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻓﻘﺪﺍﻧﻪ ﻟﻢ ﻳﻜﻦ‬
‫ﻓﻘﻂ ﻋﻨﺪ ﺍﻟﺒﺴﻄﺎﺀ ﻭﻟﻜﻦ ﻋﻨﺪ ﻛﺜﻴﺮ ﻣﻤﻦ ﻳﻨﺘﺴﺒﻮﻥ ﻟﻠﺪﻋﻮﺓ‪ ،‬ﻭﻣﻤﻦ‬
‫ﻳﺸﺮﺣﻮﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﻴﻞ ﻧﻬﺎﺭ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺫﻛﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻭﻏﻴﺮﻩ ﻣﻤﺎ ﻟﻢ ﺃﺫﻛﺮﻩ ﺩﻋﻨﺎ‬
‫ﻧﺮﺍﺟﻊ ﺳﻮ ‪y‬ﻳﺎ‪:‬‬
‫ﻟﻤﺎﺫﺍ ﺟﺎﺀ ﺍﻹﺳﻼﻡ؟ ﻟﻴﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﻟﻰ ﺍﻟﻨﻮﺭ‪،‬‬
‫ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻤﻌﺎﺻﻲ ﺇﻟﻰ ﻧﻮﺭ ﺍﻹﻳﻤﺎﻥ‬
‫ﺍﻹﻧ ﹶﹾﺲ‬ ‫ﺖ ﺍ ﹾﻟ ﹺ‬
‫ﺠ ﱠﻦ ﹶﻭ ﹾ ﹺ‬ ‫ﻣﺎ ﻏﺎﻳﺔ ﻭﺟﻮﺩﻧﺎ ﻋﻠﻰ ﺍﻷﺭﺽ؟ ﴿ ﹶﻭ ﹶﻣﺎ ﹶﺧ ﹶﻠ ﹾﻘ ﹸ‬
‫ﻭﻥ )‪ ﴾ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ .‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ‬ ‫ﺇﹺ ﱠﻻ ﻟﹺ ﹶﻴ ﹾﻌ ﹸﺒﺪﹸ ﹺ‬
‫ﻣﺎ ﻳﺤﺒﻪ ﺍﻟﻠﻪ ﻭﻳﺮﺿﺎﻩ ﻭﺗﻨﻔﻴﺬ ﻛﻞ ﺃﻭﺍﻣﺮ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﻭﺍﺟﺘﻨﺎﺏ ﻛﻞ ﻧﻮﺍﻫﻴﻪ‪.‬‬
‫ﻣﺎ ﺛﻮﺍﺏ ﻣﻦ ﻳﺪﺧﻞ ﻓﻲ ﺍﻹﺳﻼﻡ ﻣﺆﻣﻨﹰﺎ ﻣﻮﻗﻨﹰﺎ ﻣﻄﻴ ﹰﻌﺎ؟ ﺟﻨﺎﺕ‬
‫ﺗﺠﺮﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻷﻧﻬﺎﺭ ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﻟﻠﻪ‬
‫ﺑﻘﻠﺐ ﺳﻠﻴﻢ‪.‬‬
‫ﻭﻣﺎ ﻋﻘﺎﺏ ﻣﻦ ﻳﻜﻔﺮ ﺑﺎﻹﺳﻼﻡ؟ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﹰ ﺍ ﻓﻴﻬﺎ ﻭﺑﺌﺲ ﺍﻟﻤﺼﻴﺮ‪.‬‬

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‫ﻭﻣﺎ ﻋﻘﺎﺏ ﻣﻦ ﻳﺴﻠﻢ ﻭﻳﻌﺼﻲ؟ ﻫﻮ ﻓﻲ ﺍﻟﻤﺸﻴﺌﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‬
‫ﻋﺬﺑﻪ ﻭﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ‪.‬‬
‫ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻧﻨﻔﺬ ﺑﻌﺾ ﺍﻷﻭﺍﻣﺮ ﻭﻧﺘﺮﻙ ﺑﻌﺾ ﺍﻷﻭﺍﻣﺮ؟‬
‫ﹶﺎﻥ ﻟﹺ ﹸﻤ ﹾﺆ ﹺﻣ ﹴﻦ‬‫ﺍﻹﺟﺎﺑﺔ ‪:‬ﻻ ﻳﺠﻮﺯ ﻟﻶﻳﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻣﻦ ﻗﺒﻞ ﴿ ﹶﻭ ﹶﻣﺎ ﻛ ﹶ‬
‫ﺨ ﹶﻴ ﹶﺮ ﹸﺓ ﹺﻣ ﹾﻦ‬‫ﹸﻮﻥ ﹶﻟﻬﻢ ﺍ ﹾﻟ ﹺ‬ ‫ﹺ ﹴ‬
‫ﹶﻭ ﹶﻻ ﹸﻣ ﹾﺆﻣﻨﹶﺔ ﺇﹺ ﹶﺫﺍ ﹶﻗ ﹶﻀﻰ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹸﻪ ﹶﺃ ﹾﻣ ﹰﺮﺍ ﹶﺃ ﹾﻥ ﹶﻳﻜ ﹶ ﹸ ﹸ‬
‫ﺺ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹶﻟ ﹸﻪ ﹶﻓ ﹶﻘﺪﹾ ﹶﺿ ﱠﻞ ﹶﺿ ﹶﻼ ﹰﻻ ﹸﻣﺒﹺﻴﻨﹰﺎ )‪ ﴾ (٣٦‬ﺳﻮﺭﺓ‬ ‫ﹶﺃ ﹾﻣ ﹺﺮ ﹺﻫ ﹾﻢ ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻳ ﹾﻌ ﹺ‬
‫ﻭﻥ‬‫ﹶﺎﺏ ﹶﻭ ﹶﺗ ﹾﻜ ﹸﻔ ﹸﺮ ﹶ‬ ‫ﺾ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬ ‫ﺍﻷﺣﺰﺍﺏ‪ .‬ﻭﻟﻘﻮﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﺃ ﹶﻓﺘ ﹾﹸﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻮﻥ ﺑﹺ ﹶﺒ ﹾﻌ ﹺ‬
‫ﹾﻱ ﻓﹺﻲ ﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ‬ ‫ﹺ‬ ‫ﺾ ﹶﻓﻤﺎ ﺟﺰﹶﺍﺀ ﻣﻦ ﻳ ﹾﻔﻌ ﹸﻞ ﹶﺫﻟﹺ ﹶ ﹺ‬
‫ﻚ ﻣ ﹾﻨﻜ ﹾﹸﻢ ﺇﹺ ﱠﻻ ﺧﺰ ﹲ‬ ‫ﺑﹺ ﹶﺒ ﹾﻌ ﹴ ﹶ ﹶ ﹸ ﹶ ﹾ ﹶ ﹶ‬
‫ﺍﺏ ﹶﻭ ﹶﻣﺎ ﺍﻟ ﱠﻠ ﹸﻪ ﺑﹺﻐﹶﺎﻓﹺ ﹴﻞ ﹶﻋ ﱠﻤﺎ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻮﻥ‬ ‫ﻭﻥ ﺇﹺ ﹶﻟﻰ ﹶﺃ ﹶﺷ ﹺﺪ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹺ‬
‫ﹶﻭ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ ﹸﻳ ﹶﺮ ﱡﺩ ﹶ‬
‫)‪ ﴾ (٨٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻨﺎ‬
‫ﺍﺣﻜ ﹾﹸﻢ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﺑﹺ ﹶﻤﺎ‬‫ﻻ ﻣﺠﺎﻝ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺗﺮﻙ ﻣﺠﺮﺩ ﺍﻟﺒﻌﺾ ﴿ ﹶﻭ ﹶﺃ ﹺﻥ ﹾ‬
‫ﺾ ﹶﻣﺎ ﹶﺃ ﹾﻧﺰ ﹶﹶﻝ‬ ‫ﹸﻮﻙ ﹶﻋ ﹾﻦ ﹶﺑ ﹾﻌ ﹺ‬ ‫ﺍﺣ ﹶﺬ ﹾﺭ ﹸﻫ ﹾﻢ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﻔﺘﹺﻨ ﹶ‬‫ﹶﺃ ﹾﻧﺰ ﹶﹶﻝ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﻻ ﹶﺗ ﱠﺘﺒﹺ ﹾﻊ ﹶﺃ ﹾﻫ ﹶﻮ ﹶﺍﺀ ﹸﻫ ﹾﻢ ﹶﻭ ﹾ‬
‫ﺾ ﹸﺫﻧﹸﻮﺑﹺ ﹺﻬ ﹾﻢ‬ ‫ﻚ ﹶﻓﺈﹺ ﹾﻥ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻮﺍ ﹶﻓﺎ ﹾﻋ ﹶﻠ ﹾﻢ ﹶﺃﻧ ﹶﱠﻤﺎ ﹸﻳ ﹺﺮﻳﺪﹸ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﺃ ﹾﻥ ﹸﻳ ﹺﺼﻴ ﹶﺒ ﹸﻬ ﹾﻢ ﺑﹺ ﹶﺒ ﹾﻌ ﹺ‬‫ﺍﻟ ﱠﻠ ﹸﻪ ﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﹸﻮﻥ ﹶﻭ ﹶﻣ ﹾﻦ‬‫ﺎﻫﻠﹺ ﱠﻴ ﹺﺔ ﹶﻳ ﹾﺒﻐ ﹶ‬‫ﻮﻥ )‪ (٤٩‬ﹶﺃ ﹶﻓﺤﻜﹾﻢ ﺍ ﹾﻟﺠ ﹺ‬
‫ﹸ ﹶ ﹶ‬ ‫ﺎﺳ ﹸﻘ ﹶ‬ ‫ﱠﺎﺱ ﹶﻟ ﹶﻔ ﹺ‬
‫ﹶﻭﺇﹺ ﱠﻥ ﻛﹶﺜﹺ ﹰﻴﺮﺍ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﹸﻮﻥ )‪ ﴾ (٥٠‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ .‬ﻭﻏﻴﺮ ﺫﻟﻚ‬ ‫ﻮﻗﻨ ﹶ‬ ‫ﹶﺃﺣﺴﻦ ﹺﻣﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﺣﻜﹾﻤﺎ ﻟﹺ ﹶﻘﻮ ﹴﻡ ﻳ ﹺ‬
‫ﹸ ﹰ ﹾ ﹸ‬ ‫ﹾ ﹶ ﹸ ﹶ‬
‫ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻨﻨﻲ ﺣﺼﺮﻫﺎ‪.‬‬
‫ﺇﺫﻥ ﻓﺘﻄﺒﻴﻖ ﺍﻹﺳﻼﻡ ‪-‬ﻛﻠﻪ‪-‬ﻭﺍﻟﺘﺰﺍﻣﻪ ﻋﺒﺎﺩﺓ‪ :‬ﻟﻴﺲ ﺍﻟﻤﺴﻠﻢ ﻣﺨﻴﺮﺍ‬

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‫ﻓﻴﻬﺎ‪.‬ﻭﻫﻲ ﻧﺘﻴﺠﺔ ﻣﻨﻄﻘﻴﺔ ﻹﻳﻤﺎﻧﻪ‪ ،‬ﻭﺑﺪﻭﻧﻬﺎ ﻳﻼﻗﻲ ﺍﻟﻤﺮﺀ ﺍﻷﻫﻮﺍﻝ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ﻣﺠﺎﻝ ﻟﻠﺤﺪﻳﺚ ﻓﻲ ﺗﻄﺒﻴﻖ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‬
‫ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺤﺞ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺗﺮﻙ ﺍﻟﺰﻧﺎ ﻭﺍﻟﺨﻤﺮ ﻭﺍﻟﺮﺑﺎ ﻭﺍﻟﺴﺮﻗﺔ‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ ﺳﻮﺍﺀ ﺗﺒ ﹼﻴﻦ ﻟﺬﻟﻚ ﺃﺛﺮ ﻣﺒﺎﺷﺮﺍ ﻋﻠﻰ ﺍﻟﺮﻓﺎﻫﻴﺔ ﻭﺍﻟﺮﺧﺎﺀ‬
‫ﻭﺍﻟﻨﻤﻮ ﺃﻭ ﻻ‪ .‬ﻓﻜﻞ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺬﻟﻚ‪ .‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻏﺎﺏ‬
‫ﻓﻲ ﺩﻋﻮﺓ ﺍﻟﻘﻮﻡ ﺇﻟﻰ ﺗﻄﺒﻴﻖ ﺍﻹﺳﻼﻡ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻻﻧﺘﺨﺎﺑﻴﺔ ﺍﻟﺒﺤﺘﺔ ﺩﻓﻌﺘﻬﻢ ﻷﻥ ﻳﺤﻮﻟﻮﻩ ﺇﻟﻰ ﻣﺸﺮﻭﻉ‬
‫ﺗﻨﻤﻮﻱ ﺩﻧﻴﻮﻱ ﺑﺤﺖ ﻫﺪﻓﻪ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﺮﻓﺎﻫﻴﺔ ﺍﻟﻤﺒﺎﺷﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﻣﺎ‬
‫ﻳﻨﺎﺳﺐ ﺍﻟﻼﻓﺘﺎﺕ ﻭﻳﻨﺘﺰﻉ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﻏﺎﺑﺖ ﺍﻟﺨﺼﻴﺼﺔ ﺍﻷﻭﻟﻰ‬
‫ﻭﺍﻷﻫﻢ ﻓﻲ ﺍﻷﻣﺮ ﺃﻻ ﻭﻫﻲ‪:‬ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺤﻞ ﺍﻟﻮﺣﻴﺪ ﻟﻠﻨﺠﺎﺓ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ‪ .‬ﻭﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﻧﻴﻞ ﺭﺿﺎ ﺍﻟﻠﻪ ﺳﻮ￯ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﺭﺿﺎ ﺍﻟﻠﻪ ﻓﺈﻧﻪ ﺑﻼ ﺷﻚ ﺳﻴﻜﻮﻥ‬
‫ﻣﺤﻔﻮ ﹰﻓﺎ ﺑﺎﻻﺧﺘﺒﺎﺭﺍﺕ؛ ﻟﻴﻈﻬﺮ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﻷﻥ ﻫﺬﻩ‬
‫ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺗﺨﺎﻟﻒ ﺍﻟﺮﺧﺎﺀ ﺍﻟﻤﻮﻋﻮﺩ ﺍﻟﻔﻮﺭﻱ ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﺒﻼﺀ ﺟﺰﺀﺍ ﻣﻦ ﺑﺮﻧﺎﻣﺞ ﺍﻧﺘﺨﺎﺑﻲ ﻳﺴﺘﻬﺪﻑ ﺟﻤﻊ ﺍﻷﺻﻮﺍﺕ‪.‬‬
‫ﺗﺨﺒﻂ ﺍﻟﻘﻮﻡ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺧﺎﻟﻒ ﺍﻟﻜﺜﻴﺮ ﻣﻨﻬﻢ ﻣﺎ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ!!‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﺑﻨﻮﺍ ﺣﻀﺎﺭﺓ ﻣﺎﺩﻳﺔ ﺩﻧﻴﻮﻳﺔ ﺑﺤﺘﺔ ﺑﺬﻟﻮﺍ ﻟﺬﻟﻚ ﻭﺿﺤﻮﺍ‬

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‫ﻛﺜﻴﺮﺍ ﻭﺻﺒﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻤﺤﻦ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﻨﻲ ﺣﻀﺎﺭﺓ‬
‫ﹰ‬
‫ﻳﺠﺘﻤﻊ ﻓﻴﻬﺎ ﺧﻴﺮﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؟!‬
‫ﻭﻗﺪ ﺿﺮﺏ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﺫﻟﻚ ﺃﺭﻭﻉ ﺍﻷﻣﺜﻠﺔ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺸﻌﺎﺭ‬
‫ﺍﻟﻄﻴﺐ ﻓﻲ ﻇﺎﻫﺮﻩ –ﻗﻄﻌﺎ‪ -‬ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻔﺼﻴﻞ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻢ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ ﺑﺤﻖ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻓﻬﻢ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻋﻨﻲ ﺑﻪ ﻫﺬﺍ‬
‫ﺍﻟﻔﺼﻞ ﻭﺗﻌﻤﻴﻘﻪ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻮﺩﺓ ﻟﻸﺻﻮﻝ ﻭﻧﺸﺮﻫﺎ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪.‬‬

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‫‪‬‬
‫ﻣﺪﺭﺳﺔ ﺃﹸﺣﺪ‬
‫”اﻧﺘﺼﺮ اﻟﻤﺴﻠﻤﻮن ﻓﻲ ﺑﺪاﻳﺔ اﻷﻣﺮ‪ ،‬ﻋﺼﻰ اﻟﺮﻣﺎة‬
‫أﻣﺮ رﺳﻮل اﻟﻠﻪ ‪ -‬ﷺ‪ -‬ﻓﺎﻧﻘﻠﺐ اﻟﻨﺼﺮ إﻟﻰ ﻫﺰﻳﻤﺔ“‪.‬‬
‫ﻟﻮ ﺳﺄﻟﺖ أﻏﻠﺐ اﻟﻤﺴﻠﻤﻴﻦ ﻋﻦ ﻏﺰوة أﺣﺪ‪،‬‬
‫ودروﺳﻬﺎ –ﻋﺎدة‪ -‬ﺳﺘﺴﻤﻊ اﻟﺠﻤﻠﺔ اﻟﺴﺎﺑﻘﺔ‬
‫ﻓﻘﻂ‪ ،‬ﻫﻜﺬا درﺳﻨﺎﻫﺎ وﻻ ﻧﻌﻠﻢ ﻏﻴﺮﻫﺎ!!‬

‫ﻭﻫﻮ ﻓﻲ ﺭﺃﻳﻲ ﺍﺧﺘﺰﺍﻝ ﻣﺨﻞ‪ ،‬ﻭﺧﺴﺎﺭﺓ ﻟﺪﺭﻭﺱ ﻭﻓﻮﺍﺋﺪ ﻋﻈﻴﻤﺔ‬

‫ﻻ ﺗﻨﺤﺼﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﻓﻴﻬﺎ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ ﺑﻠﻐﺖ ﻧﺤﻮ ﺧﻤﺴﻴﻦ ﺁﻳﺔ ﺗﺘﻠﻰ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﻷﻥ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺴﺘﻘﻄﻊ ﻗﺪ ﻃﻠﺒﻨﺎﻩ ﻓﻲ ﻭﻗﺖ ﺍﺿﻄﺮﺍﺏ ﻭﺿﻴﻖ‬
‫ﻻ ﻭﻗﺖ ﺍﻧﻔﺮﺍﺝ ﻭﺭﺧﺎﺀ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻟﺤﻈﺎﺕ ﻧﺠﻠﺲ ﻓﻴﻬﺎ‬
‫ﻣﻨﺘﺒﻬﻴﻦ ﻋﻠﻰ ﻣﻘﺎﻋﺪ ﻫﺬﻩ ﺍﻟﻤﺪﺭﺳﺔ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺳﺮﻋﺔ ﺍﻹﻓﺎﻗﺔ‪ ..‬ﺑﺪﺍﻳﺔ ﺍﻻﻧﻄﻼﻗﺔ‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻸﺳﻒ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺮﺳﺎﺋﻞ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﻣﺮﺍﺩﻫﺎ!!‬

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‫ﻓﻤﺜﻼ‪:‬ﻳﺼﻠﻲ ﺍﻟﻄﺎﻟﺐ ﻭﻳﺠﺘﻬﺪ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﻘﺼﺮ ﻓﻲ ﻣﺬﺍﻛﺮﺗﻪ‪.‬‬
‫ﻓﻌﻨﺪﻣﺎ ﻳﺮﺳﺐ ﻳﻮﺟﻪ ﻧﻘﻤﺘﻪ ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ ﻭﺻﻼﺗﻪ ﻭﻳﺸﻚ ﺃﻧﻬﺎ ﺍﻟﺴﺒﺐ!‬
‫ﻻ ﺗﺘﻌﺠﺐ؛ ﺇﻧﻬﺎ ﻃﺒﺎﺋﻊ ﺍﻟﺒﺸﺮ ﻭﻧﺮ￯ ﻣﻦ ﺻﻮﺭ ﺫﻟﻚ ﺍﻟﻜﺜﻴﺮ!!‬
‫ﺇﻥ ﻫﺰﻳﻤﺔ ﺃﺣﺪ ﻛﺎﻧﺖ ﻟﻬﺎ ﺃﺳﺒﺎﺑﻬﺎ ﺍﻟﺘﻲ ﺳﻨﻔﺮﺩﻫﺎ ﺗﺪﺑﺮﺍ‪ .‬ﻭﻛﺎﻧﺖ‬
‫ﺭﺳﺎﻟﺔ ﻗﻮﻳﺔ ﻟﺘﺠﻨﺐ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ؛ ﻭﺣﺘﻰ ﻻ ﻳﻔﻬﻢ‬
‫ﺍﻟﺒﻌﺾ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﻋﻜﺲ ﻣﺮﺍﺩﻫﺎ ﻓﺘﻔﺘﻨﻪ ﺍﻟﻬﺰﻳﻤﺔ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﺗﻌﻠﻤﻪ‬
‫ﻭﺗﺼﻠﺤﻪ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻏﺰﻭﺓ ﺑﺪﺭ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﻧﺼﺮ ﻭﺗﺄﻳﻴﺪ‬
‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻗﻠﺘﻬﻢ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻨﺎﻭﻝ ﻏﺰﻭﺓ ﺃﺣﺪ‪.‬‬
‫ﻚ ﹸﺗﺒﻮﺉﹸ ﺍ ﹾﻟﻤ ﹾﺆ ﹺﻣﻨﹺﻴﻦ ﻣ ﹶﻘ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻋﺪﹶ‬ ‫ﹶ ﹶ‬ ‫ﹸ‬ ‫ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ ﴿ ﹶﻭﺇﹺ ﹾﺫ ﹶﻏﺪﹶ ﹾﻭ ﹶﺕ ﻣ ﹾﻦ ﹶﺃ ﹾﻫﻠ ﹶ ﹶ ﱢ‬
‫ﹶﺎﻥ ﹺﻣﻨﻜ ﹾﹸﻢ ﹶﺃﻥ ﹶﺗ ﹾﻔ ﹶﺸ ﹶ‬
‫ﻼ‬ ‫ﻴﻢ )‪ (١٢١‬ﺇﹺ ﹾﺫ ﹶﻫ ﱠﻤﺖ ﱠﻃﺂﺋﹺ ﹶﻔﺘ ﹺ‬ ‫ﹺ‬
‫ﻴﻊ ﹶﻋﻠ ﹲ‬
‫ﹺ‬
‫ﹶﺎﻝ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﺳﻤ ﹲ‬ ‫ﻟﹺ ﹾﻠ ﹺﻘﺘ ﹺ‬
‫ﹸﻮﻥ )‪ (١٢٢‬ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﻧ ﹶﹶﺼ ﹶﺮﻛ ﹸﹸﻢ‬ ‫ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭﻟﹺ ﱡﻴ ﹸﻬ ﹶﻤﺎ ﹶﻭ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻓ ﹾﻠ ﹶﻴﺘ ﹶﹶﻮﻛ ﹺﱠﻞ ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﻮﻝ‬ ‫ﻭﻥ )‪ (١٢٣‬ﺇﹺ ﹾﺫ ﹶﺗ ﹸﻘ ﹸ‬ ‫ﺍﻟ ﹼﻠ ﹸﻪ ﺑﹺ ﹶﺒﺪﹾ ﹴﺭ ﹶﻭ ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﺃ ﹺﺫ ﱠﻟ ﹲﺔ ﹶﻓﺎ ﱠﺗ ﹸﻘﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﺗ ﹾﹶﺸﻜ ﹸﹸﺮ ﹶ‬
‫ﻑ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻤﻶﺋﹺﻜ ﹺﹶﺔ‬ ‫ﻼ ﹶﺛ ﹺﺔ ﺁﻻﹶ ﹴ‬ ‫ﻴﻦ ﹶﺃ ﹶﻟﻦ ﹶﻳﻜ ﹺﹾﻔﻴﻜ ﹾﹸﻢ ﹶﺃﻥ ﹸﻳ ﹺﻤﺪﱠ ﻛ ﹾﹸﻢ ﹶﺭ ﱡﺑﻜﹸﻢ ﺑﹺ ﹶﺜ ﹶ‬ ‫ﹺ ﹺﹺ‬
‫ﻟ ﹾﻠ ﹸﻤ ﹾﺆﻣﻨ ﹶ‬
‫ـﺬﺍ‬ ‫ﻴﻦ )‪ (١٢٤‬ﹶﺑ ﹶﻠﻰ ﺇﹺﻥ ﺗ ﹾﹶﺼﺒﹺ ﹸﺮﻭ ﹾﺍ ﹶﻭ ﹶﺗ ﱠﺘ ﹸﻘﻮ ﹾﺍ ﹶﻭ ﹶﻳ ﹾﺄﺗﹸﻮﻛﹸﻢ ﱢﻣﻦ ﹶﻓ ﹾﻮ ﹺﺭ ﹺﻫ ﹾﻢ ﹶﻫ ﹶ‬ ‫ﹺ‬
‫ﹸﻣﻨﺰﹶﻟ ﹶ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ (١٢٥‬ﹶﻭ ﹶﻣﺎ‬ ‫ﹸﻳ ﹾﻤﺪ ﹾﺩﻛ ﹾﹸﻢ ﹶﺭ ﱡﺑﻜﹸﻢ ﺑﹺﺨﹶ ﹾﻤ ﹶﺴﺔ ﺁﻻﻑ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻤﻶﺋﻜﹶﺔ ﹸﻣ ﹶﺴ ﱢﻮﻣ ﹶ‬
‫ﺟﻌ ﹶﻠﻪ ﺍﻟ ﹼﻠﻪ ﺇﹺﻻﱠ ﺑ ﹾﺸﺮ￯ ﹶﻟﻜﹸﻢ ﻭﻟﹺ ﹶﺘ ﹾﻄﻤﺌﹺﻦ ﹸﻗ ﹸﻠﻮﺑﻜﹸﻢ ﺑﹺ ﹺﻪ ﻭﻣﺎ ﺍﻟﻨﱠﺼﺮ ﺇﹺﻻﱠ ﹺﻣﻦ ﹺﻋ ﹺ‬
‫ﻨﺪ‬ ‫ﹾ‬ ‫ﹾ ﹸ‬ ‫ﹶﹶ‬ ‫ﹾ ﹶ ﹶ ﱠ ﹸ‬ ‫ﹶ ﹶ ﹸ ﹸ ﹸ ﹶ‬
‫ﺍﻟ ﹼﻠ ﹺﻪ ﺍ ﹾﻟ ﹶﻌ ﹺﺰ ﹺﻳﺰ ﺍ ﹾﻟ ﹶﺤﻜﹺﻴ ﹺﻢ )‪ ﴾ (١٢٦‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬

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‫ﺇﻥ ﺍﻟﻤﺤﻨﺔ ﺗﻨﺴﻲ‪ ،‬ﻭﺍﻷﻟﻢ ﻳﺄﺧﺬ ﺑﻌﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺸﻐﻠﻪ‪ ،‬ﻭﺇﻥ ﻧﺴﻲ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻧﺼﺮ ﺑﺪﺭ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺎﺕ ﻓﻘﺪ ﻳﻮﺳﻮﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻬﻢ‬
‫ﺃﻥ ﺩﻳﻨﻬﻢ ﻭﻣﻨﻬﺠﻬﻢ ﻫﻮ ﺳﺒﺐ ﺍﻟﻬﺰﻳﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﺗﻘﺼﻴﺮﻫﻢ ﻭﺧﻄﺄﻫﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﺩﺭﺱ ﻋﻈﻴﻢ ﻓﻲ ﺍﻟﺘﺜﺒﻴﺖ ﻭﻓﻲ ﺗﻮﺟﻴﻪ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺗﻌﻠﻴﻤﻬﺎ‪،‬‬
‫ﺇﻥ ﺃﺭﺩﺗﻢ ﻣﻌﺮﻓﺔ ﺳﺒﺐ ﻣﺎ ﺃﺻﺎﺑﻜﻢ ﺗﺬﻛﺮﻭﺍ ﺃﻭﻻ‪:‬‬
‫ﻛﻴﻒ ﺍﻧﺘﺼﺮﺗﻢ ﻣﻦ ﻗﺒﻞ ﻋﻠﻰ ﻗﻠﺘﻜﻢ ﻭﺿﻌﻔﻜﻢ؟ ﻭﻛﻴﻒ ﺃﺫﻝ‬
‫ﺍﻟﻠﻪ ﺑﻜﻢ ﺃﻧﻮﻑ ﺻﻨﺎﺩﻳﺪ ﻗﺮﻳﺶ ﻭﺳﺎﺩﺗﻬﺎ؟ ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻘﻮﺓ‬
‫ﻭﺍﻹﻣﻜﺎﻧﻴﺎﺕ‪ ،‬ﻟﻤﺎ ﺍﻧﺘﺼﺮﺗﻢ ﻓﻲ ﺑﺪﺭ ﻓﺘﺄﻣﻠﻮﺍ ﻓﻲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴﺔ‬
‫ﻛﻲ ﺗﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ!‬
‫ﺃﻳﻀﺎ ﺃﻥ ﺍﻷﻟﻢ ﻭﺍﻻﻧﻜﺴﺎﺭ ﻟﻴﺴﺎ ﻣﻦ ﺍﻟﻐﺎﻳﺎﺕ ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ‬
‫ﻭﻧﺘﻌﻠﻢ ﹰ‬
‫ﻭﻗﻌﺎ ﻓﻠﺤﻜﻤﺔ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺴﻠﻢ ﻟﻬﻤﺎ ﺍﻟﻤﺴﻠﻢ ﻭﻳﻄﻴﻞ ﺍﻟﺒﻘﺎﺀ‬
‫ﻓﻲ ﻇﻠﻬﻤﺎ ﻭﻳﻘﻀﻲ ﻋﻤﺮﻩ ﺑﺎﻛ ﹰﻴﺎ ﻋﻠﻰ ﺍﻟﻠﺒﻦ ﺍﻟﻤﺴﻜﻮﺏ‪ ،‬ﻻ ﻳﺮ￯ ﻏﻴﺮ‬
‫ﺍﻟﺤﺰﻥ ﻭﺍﻟﻤﺼﺎﺋﺐ ﻭﻻ ﻳﺬﻛﺮ ﺍﻟﺨﻴﺮ ﻭﺍﻻﻧﺠﺎﺯﺍﺕ‪.‬‬
‫ﻓﻌﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﻣﺎ ﻭﻗﻊ ﻓﻲ ﻣﺤﻨﺔ ﺃﻥ ﻳﻜﻮﻥ ﻭﺳ ﹰﻄﺎ‪ :‬ﻻ ﻳﺒﺮﺉ‬
‫ﻧﻔﺴﻪ ﻣﻦ ﺍﻹﺛﻢ ﻭﺍﻟﺨﻄﺄ ﻭﻳﻠﻘﻲ ﺑﺎﻟﻼﺋﻤﺔ ﻋﻠﻰ ﻏﻴﺮﻩ ﻓﻼ ﻳﺘﻌﻠﻢ ﺃﺑﺪﺍ‬
‫ﻭﻻ ﻳﻨﺼﻠﺢ‪ ،‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻻ ﻳﺴﺘﺴﻠﻢ ﻟﺤﺰﻥ ﺍﻟﻤﺤﻨﺔ ﻭﻳﻌﻘﺪ‬
‫ﺍﻟﻠﻄﻤﻴﺎﺕ ﻋﻠﻴﻬﺎ ﻭﻻ ﻳﺘﺠﺎﻭﺯﻫﺎ ﻗﻂ‪ ،‬ﻓﺎﻟﻤﺴﻠﻤﻮﻥ ﻋﺎﺋﺪﻭﻥ ﻣﻦ ﺃﺣﺪ‬

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‫ﺑﺴﺒﻌﻴﻦ ﺷﻬﻴﺪ ﻭﻗﺎﺋﺪﻫﻢ ﻭﺭﺳﻮﻟﻬﻢ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬‬
‫ﻣﺼﺎﺏ‪ ،‬ﻭﺑﻬﻢ ﻣﻦ ﺍﻷﻟﻢ ﻣﺎ ﺑﻬﻢ‪ ،‬ﻓﻴﺬﻛﺮﻫﻢ ﺍﻟﻠﻪ ﺍﺑﺘﺪﺍﺀ ﺑﻐﺰﻭﺓ ﺑﺪﺭ ﻭﻣﺎ‬
‫ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﻧﺼﺮ ﻋﻠﻰ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻳﻮﺍﺳﻴﻬﻢ ﴿ ﹶﻭﻻﹶ ﺗ ﹺﹶﻬﻨﹸﻮﺍ ﹶﻭﻻﹶ‬
‫ﹺﹺ‬
‫ﻴﻦ )‪ (١٣٩‬ﺇﹺﻥ ﹶﻳ ﹾﻤ ﹶﺴ ﹾﺴﻜ ﹾﹸﻢ ﹶﻗ ﹾﺮ ﹲﺡ‬ ‫ﺗ ﹾﹶﺤ ﹶﺰﻧﹸﻮﺍ ﹶﻭ ﹶﺃﻧﺘ ﹸﹸﻢ ﺍﻷﹶ ﹾﻋ ﹶﻠ ﹾﻮ ﹶﻥ ﺇﹺﻥ ﻛﹸﻨﺘﹸﻢ ﱡﻣ ﹾﺆﻣﻨ ﹶ‬
‫ﱠﺎﺱ ﹶﻭﻟﹺ ﹶﻴ ﹾﻌ ﹶﻠ ﹶﻢ ﺍﻟ ﹼﻠ ﹸﻪ‬ ‫ﹶﻓ ﹶﻘﺪﹾ ﹶﻣ ﱠﺲ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹶﻡ ﹶﻗ ﹾﺮ ﹲﺡ ﱢﻣ ﹾﺜ ﹸﻠ ﹸﻪ ﹶﻭﺗﹺ ﹾﻠ ﹶ‬
‫ﻚ ﺍﻷ ﱠﻳﺎ ﹸﻡ ﹸﻧﺪﹶ ﹺﺍﻭ ﹸﻟ ﹶﻬﺎ ﹶﺑ ﹾﻴ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪﴾ (١٤٠‬‬ ‫ﺐ ﺍﻟ ﱠﻈﺎﻟﻤ ﹶ‬ ‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹶﻭ ﹶﻳﺘﱠﺨ ﹶﺬ ﻣﻨﻜ ﹾﹸﻢ ﹸﺷ ﹶﻬﺪﹶ ﺍﺀ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﻻﹶ ﹸﻳﺤ ﱡ‬ ‫ﺍ ﱠﻟﺬ ﹶ‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﺇﻥ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻓﻲ ﺍﻟﺤﺰﻥ ﻭﺍﻷﻟﻢ ﻭﻋﺪﻡ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﻨﻈﺮ ﻭﺳﺮﻋﺔ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺘﺼﺤﻴﺢ ﻳﺘﺴﺒﺒﺎﻥ ﻓﻲ ﺯﻳﺎﺩﺓ ﺍﻟﺨﺴﺎﺋﺮ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﺼﻌﺒﺎﻥ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻮﻳﺾ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﻓﻲ ﻭﺍﻗﻌﺔ ﺃﺣﺪ‪ :‬ﺑﻌﺪﻣﺎ ﺍﻧﺘﻬﺖ ﺍﻟﻤﻌﺮﻛﺔ ﻭﺗﻮﺟﻪ ﺟﻴﺶ ﺍﻟﻤﺸﺮﻛﻴﻦ‬
‫ﻋﺎﺋﺪﺍ ﺇﻟﻰ ﻣﻜﺔ ﻧﺪﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻬﻢ ﻟﻢ ﻳﻬﺎﺟﻤﻮﺍ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﻭﻗﺖ ﺿﻌﻒ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺟﺮﺍﺣﻬﻢ ﻓﻴﺴﺘﺄﺻﻠﻮﺍ ﺷﺄﻓﺘﻬﻢ ﺇﻟﻰ ﺍﻷﺑﺪ‪ ،‬ﻭﻓﻜﺮ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‬
‫ﺟﺪﻳﺎ ﻓﻲ ﺍﻟﻌﻮﺩﺓ ﻭﺑﺪﺃ ﻳﺘﺠﻬﺰ ﻟﺬﻟﻚ‪ ،‬ﻓﺒﻠﻎ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻟﻢ ﻳﻤﺾ‬
‫ﺳﻮ￯ ﻳﻮﻡ ﻋﻠﻰ ﺍﻟﻤﻌﺮﻛﺔ ﻓﺪﻋﺎ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻘﺎﺗﻠﻲ‬
‫ﹸﺃﺣﺪ ﺗﺤﺪﻳﺪﹰ ﺍ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺟﺪﻳﺪ ﻭﺻﺪ ﻫﺬﺍ ﺍﻟﻬﺠﻮﻡ ﺍﻟﻤﺘﻮﻗﻊ‪.‬‬
‫ﻓﻮﺭﺍ ﻭﻫﻢ ﻋﻠﻰ ﺟﺮﺍﺣﻬﻢ‬
‫ﺃﻣﺮﻫﻢ ﺑﺎﻟﺨﺮﻭﺝ ﻭﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺠﻬﺎﺩ ﹰ‬

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‫ﻭﺁﻻﻣﻬﻢ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺠﺴﺪﻳﺔ‪ ،‬ﺃﻣﺮ ﻣﻦ ﺫﺍﻗﻮﺍ ﺍﻟﻬﺰﻳﻤﺔ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‬
‫ﺑﺎﻟﺨﺮﻭﺝ‪ ،‬ﻭﻫﻲ ﻏﺰﻭﺓ ﺣﻤﺮﺍﺀ ﺍﻷﺳﺪ ﺍﻟﺘﻲ ﺫﻛﺮﺕ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‬
‫ﹺ ﹺ‬ ‫ﹺ‬ ‫﴿ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺍﺳﺘﹶﺠﺎﺑﻮ ﹾﺍ ﻟﹺ ﹼﻠ ﹺﻪ ﻭﺍﻟﺮﺳ ﹺ ﹺ‬
‫ﻮﻝ ﻣﻦ ﹶﺑ ﹾﻌﺪ ﹶﻣﺎ ﹶﺃ ﹶﺻﺎ ﹶﺑ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﻘ ﹾﺮ ﹸﺡ ﻟ ﱠﻠﺬ ﹶ‬
‫ﻳﻦ‬ ‫ﹶ ﱠ ﹸ‬ ‫ﹶ ﹾ ﹶ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻴﻢ )‪ ﴾(١٧٢‬ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‬ ‫ﹶﺃ ﹾﺣ ﹶﺴﻨﹸﻮ ﹾﺍ ﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻭﺍ ﱠﺗ ﹶﻘﻮ ﹾﺍ ﹶﺃ ﹾﺟ ﹲﺮ ﹶﻋﻈ ﹲ‬
‫ﻭﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻠﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺃﺻﺎﺑﻬﻢ ﺍﻟﻘﺮﺡ‪ ،‬ﻭﺃﺧﺬ ﻳﺄﺗﻴﻬﻢ ﻣﻦ‬
‫ﻳﺄﺗﻴﻬﻢ ﻭﻳﺨﺬﻟﻬﻢ ﻭﻳﺨﻮﻓﻬﻢ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﺠﺪ ﹰﺩﺍ‪ ،‬ﻭﻫﻢ‬
‫ﹺ‬
‫ﱠﺎﺱ ﹶﻗﺪﹾ ﹶﺟ ﹶﻤ ﹸﻌﻮ ﹾﺍ ﹶﻟﻜ ﹾﹸﻢ‬ ‫ﱠﺎﺱ ﺇﹺ ﱠﻥ ﺍﻟﻨ ﹶ‬ ‫ﻳﻦ ﹶﻗ ﹶﺎﻝ ﹶﻟ ﹸﻬ ﹸﻢ ﺍﻟﻨ ﹸ‬ ‫ﻋﻠﻰ ﺛﺒﺎﺗﻬﻢ ﴿ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻴﻞ )‪(١٧٣‬‬ ‫ﻳﻤﺎﻧﹰﺎ ﹶﻭ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﺣ ﹾﺴ ﹸﺒﻨﹶﺎ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭﻧﹺ ﹾﻌ ﹶﻢ ﺍ ﹾﻟ ﹶﻮﻛﹺ ﹸ‬
‫ﺎﺧ ﹶﺸ ﹾﻮ ﹸﻫ ﹾﻢ ﹶﻓﺰﹶﺍ ﹶﺩ ﹸﻫ ﹾﻢ ﺇﹺ ﹶ‬ ‫ﹶﻓ ﹾ‬
‫ﺍﻥ ﺍﻟ ﹼﻠ ﹺﻪ‬
‫ﻮﺀ ﹶﻭﺍ ﱠﺗ ﹶﺒ ﹸﻌﻮ ﹾﺍ ﹺﺭ ﹾﺿ ﹶﻮ ﹶ‬ ‫ﹺ‬ ‫ﹺ ﹴ‬
‫ﹶﻓﺎﻧ ﹶﻘ ﹶﻠ ﹸﺒﻮ ﹾﺍ ﺑﹺﻨ ﹾﻌ ﹶﻤﺔ ﱢﻣ ﹶﻦ ﺍﻟ ﹼﻠﻪ ﹶﻭ ﹶﻓ ﹾﻀ ﹴﻞ ﱠﻟ ﹾﻢ ﹶﻳ ﹾﻤ ﹶﺴ ﹾﺴ ﹸﻬ ﹾﻢ ﹸﺳ ﹲ‬
‫ﻑ ﹶﺃ ﹾﻭﻟﹺ ﹶﻴﺎﺀ ﹸﻩ ﹶﻓ ﹶ‬
‫ﻼ‬ ‫ﺎﻥ ﹸﻳﺨﹶ ﱢﻮ ﹸ‬ ‫ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹸﺫﻭ ﹶﻓ ﹾﻀ ﹴﻞ ﹶﻋﻈﹺﻴ ﹴﻢ )‪ (١٧٤‬ﺇﹺﻧ ﹶﱠﻤﺎ ﹶﺫﻟﹺﻜ ﹸﹸﻢ ﱠ‬
‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹸ‬
‫ﹺﹺ‬ ‫ﻮﻫ ﹾﻢ ﹶﻭ ﹶﺧﺎ ﹸﻓ ﹺ‬
‫ﻴﻦ )‪ ﴾(١٧٥‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﻮﻥ ﺇﹺﻥ ﻛﹸﻨﺘﹸﻢ ﱡﻣ ﹾﺆﻣﻨ ﹶ‬ ‫ﺗﹶﺨﹶ ﺎ ﹸﻓ ﹸ‬
‫ﻓﻠﻤﺎ ﻋﻠﻢ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﺨﺮﻭﺝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ‬
‫ﺍﻟﻘﺘﺎﻝ ﺭﻏﻢ ﻣﺎ ﻭﻗﻊ ﺑﻬﻢ ﺧﺸﻰ ﺃﻥ ﻳﺘﺤﻮﻝ ﻧﺼﺮﻩ ﺇﻟﻰ ﻫﺰﻳﻤﺔ ﺇﺫﺍ ﻣﺎ‬
‫ﺩﺧﻞ ﻓﻲ ﻣﻌﺮﻛﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﻓﻴﻌﻮﺩ ﻟﻤﻜﺔ ﻣﻨﻬﺰﻣﺎ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ‬
‫ﺭﺍﻓﻌﺎ ﺭﺍﻳﺎﺕ ﺍﻟﻨﺼﺮ‪ ،‬ﻓﺘﺮﺍﺟﻊ ﻋﻦ ﺭﺃﻳﻪ ﻭﺃﻛﻤﻞ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻣﻜﺔ‪،‬‬
‫ﻧﺼﺮﺍ ﻣﻌﻨﻮ ﻳﺎ ﻭﻋﻤﻠﻴﺎ ﻣﻬﻤﺎ ﺩﻭﻥ ﻗﺘﺎﻝ ﴿ ﹶﻓﺎﻧ ﹶﻘ ﹶﻠ ﹸﺒﻮ ﹾﺍ‬ ‫ﻓﺤﻘﻖ ﺍﻟﻤﺴﻠﻤﻮﻥ ﹰ‬
‫ﺍﻥ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ‬
‫ﻮﺀ ﹶﻭﺍ ﱠﺗ ﹶﺒ ﹸﻌﻮ ﹾﺍ ﹺﺭ ﹾﺿ ﹶﻮ ﹶ‬ ‫ﹺ‬ ‫ﹺ ﹴ‬
‫ﺑﹺﻨ ﹾﻌ ﹶﻤﺔ ﱢﻣ ﹶﻦ ﺍﻟ ﹼﻠﻪ ﹶﻭ ﹶﻓ ﹾﻀ ﹴﻞ ﱠﻟ ﹾﻢ ﹶﻳ ﹾﻤ ﹶﺴ ﹾﺴ ﹸﻬ ﹾﻢ ﹸﺳ ﹲ‬
‫ﹸﺫﻭ ﹶﻓ ﹾﻀ ﹴﻞ ﹶﻋﻈﹺﻴ ﹴﻢ )‪ ،﴾ (١٧٤‬ﻧﺼﺮ ﻣﻌﻨﻮﻱ ﻳﺴﺎﻋﺪ ﺑﻘﻮﺓ ﻋﻠﻰ ﺗﺠﺎﻭﺯ‬

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‫ﺍﻟﻤﺤﻨﺔ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺭﺟﻠﻬﻢ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻧﺼﺮ ﺣﻘﻴﻘﻲ ﺃﻥ ﺣﻔﻈﻮﺍ‬
‫ﺍﻟﻤﺪﻳﻨﺔ ﻣﻦ ﺍﻟﻬﺠﻮﻡ ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﻣﺎﺫﺍ ﺳﻴﻜﻮﻥ ﺃﺛﺮﻩ‪.‬‬
‫ﺗﺨﻴﻞ ﻟﻮ ﻟﻢ ﻳﺴﺘﻔﻴﻘﻮﺍ ﺳﺮﻳﻌﺎ؟! ﺗﺨﻴﻞ ﻟﻮ ﻟﻢ ﻳﺴﻴﺮﻭﺍ ﻓﻮﻕ‬
‫ﺟﺮﺍﺣﻬﻢ ﻭﻳﻀﻤﺪﻭﻫﺎ ﺳﺮﻳ ﹰﻌﺎ ﻭﻳﺨﺮﺟﻮﺍ ﻟﺼﺪﹼ ﺍﻟﻬﺠﻮﻡ؟! ﻛﺎﻧﺖ‬
‫ﺍﻟﺨﺴﺎﺋﺮ ﺳﺘﺘﻀﺎﻋﻒ ﻭﻋﻼﺟﻬﺎ ﺳﻴﻜﻮﻥ ﺃﺻﻌﺐ ﺑﻜﺜﻴﺮ‪ .‬ﻟﻘﺪ ﺑﺪﺃﺕ‬
‫ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻷﻧﻪ ﻳﻐﻴﺐ ﻋﻦ ﺍﻟﻜﺜﻴﺮﻳﻦ؛ ﻭﻷﻧﻨﺎ ﺻﺮﻧﺎ ﻓﻲ ﻭﻗﺖ ﻧﻜﺜﺮ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻜﻮ￯ ﻭﺍﻟﻠﻄﻤﻴﺎﺕ ﻭﻳﻘﻞ ﻓﻴﻪ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺒﺬﻝ‪ ،‬ﻓﺘﺰﺩﺍﺩ‬
‫ﺍﻷﻭﺿﺎﻉ ﺗﻌﻘﻴﺪﹰ ﺍ ﻭﺻﻌﻮﺑﺔ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺳﺒﺐ ﺳﺒﺐ ﺍﻟﻬﺰﻳﻤﺔ‬
‫ﻟﻴﺲ ﻓﻲ ﺍﻟﻌﻨﻮﺍﻥ ﻛﻠﻤﺔ ﻣﻜﺮﺭﺓ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺪﺭﻙ ﺃﻥ ﻣﻌﺼﻴﺔ ﺍﻟﺮﻣﺎﺓ‬
‫ﻷﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺗﺮﻛﻬﻢ ﻣﻮﺍﻗﻌﻬﻢ ﻓﻲ‬
‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻫﻮ ﻣﺎ ﺃﺩ￯ ﺇﻟﻰ ﻣﺎ ﻭﻗﻊ ﻷﺷﺮﻑ ﺟﻴﺶ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ؛‬
‫ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﻳﻬﺘﻢ ﻓﻘﻂ ﺑﺬﻛﺮ ﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻟﻜﻦ ﻧﺒﻪ ﻟﻌﻼﺝ‬
‫ﺍﻷﻣﺮ ﻣﻦ ﺟﺬﻭﺭﻩ ﻭﻋﻼﺝ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺃﺩﺕ ﺇﻟﻰ ﺍﻟﺴﺒﺐ‪ ﴿ ،‬ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ‬
‫ﹶﺻﺪﹶ ﹶﻗﻜ ﹸﹸﻢ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭ ﹾﻋﺪﹶ ﹸﻩ ﺇﹺ ﹾﺫ ﺗ ﹸﹶﺤ ﱡﺴﻮﻧ ﹸﹶﻬﻢ ﺑﹺﺈﹺ ﹾﺫﻧﹺ ﹺﻪ ﹶﺣﺘﱠﻰ ﺇﹺ ﹶﺫﺍ ﹶﻓ ﹺﺸ ﹾﻠﺘ ﹾﹸﻢ ﹶﻭ ﹶﺗﻨﹶﺎ ﹶﺯ ﹾﻋﺘ ﹾﹸﻢ ﻓﹺﻲ‬
‫ﻮﻥ ﹺﻣﻨﻜﹸﻢ ﱠﻣﻦ ﹸﻳ ﹺﺮﻳﺪﹸ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ‬ ‫ﹸﺤ ﱡﺒ ﹶ‬ ‫ﺍﻷﹶﻣ ﹺﺮ ﻭﻋﺼﻴﺘﹸﻢ ﻣﻦ ﺑﻌ ﹺﺪ ﻣﺎ ﹶﺃﺭﺍﻛﹸﻢ ﻣﺎ ﺗ ﹺ‬
‫ﱠ‬ ‫ﹾ ﹶ ﹶ ﹶ ﹾ ﱢ ﹶﹾ ﹶ ﹶ‬
‫ﺍﻵﺧ ﹶﺮ ﹶﺓ ﹸﺛ ﱠﻢ ﹶﺻ ﹶﺮ ﹶﻓﻜ ﹾﹸﻢ ﹶﻋﻨ ﹸﹾﻬ ﹾﻢ ﻟﹺ ﹶﻴ ﹾﺒﺘﹶﻠﹺ ﹶﻴﻜ ﹾﹸﻢ ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﻋ ﹶﻔﺎ ﹶﻋﻨﻜ ﹾﹸﻢ‬
‫ﻭ ﹺﻣﻨﻜﹸﻢ ﻣﻦ ﻳ ﹺﺮﻳﺪﹸ ﹺ‬
‫ﱠ ﹸ‬ ‫ﹶ‬

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‫ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹸﺫﻭ ﹶﻓ ﹾﻀ ﹴﻞ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹸﻤ ﹾﺆﻣﻨ ﹶ‬
‫ﻴﻦ )‪ ﴾ (١٥٢‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﻣﻨﻜﻢ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺪﻧﻴﺎ‪.......‬‬
‫ﺇﻥ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻐﻨﻴﻤﺔ ﻫﻮ ﻣﺎ ﺃﺩ￯ ﻟﺘﺮﻙ ﺍﻟﺒﻌﺾ ﻟﻸﻣﺮ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﺭﺩﻧﺎ ﻋﻼﺝ ﺍﻟﻤﻌﺼﻴﺔ ﻻ ﺑﺪ ﺃﻥ ﻧﻌﺎﻟﺞ ﺃﺳﺒﺎﺑﻬﺎ‪.‬‬
‫ﺇﻥ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﺭﺃﺱ ﻛﻞ ﺧﻄﻴﺌﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺤﺚ ﺍﻟﻜﺜﻴﺮﻳﻦ‬
‫ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻓﻲ ﻣﻮﺍﻃﻦ ﻣﺨﺘﻠﻔﺔ ﺑﺪﺭﺟﺎﺕ ﻣﺨﺘﻠﻔﺔ؛ ﻟﺬﺍ ﻓﻼ ﺗﺘﺮﻙ‬
‫ﻧﻔﺴﻚ ﻏﺎﺭﻗﺎ ﻓﻲ ﺍﻟﺸﻬﻮﺍﺕ ﻣﺘﻌﻠﻘﺎ ﺑﺎﻟﺪﻧﻴﺎ ﺯﺍﻫﺪﺍ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﻓﻴﻬﺎ‬
‫ﺛﻢ ﺗﻨﺘﻈﺮ ﺍﻟﺘﻮﻓﻴﻖ ﻭﻗﺖ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻟﻤﺤﻨﺔ‪ .‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺮﺍﻗﺐ ﻋﺪﺍﺩﺍﺕ‬
‫ﺍﻟﻘﻠﺐ ﺩﻭﻣﺎ ﻭﺗﻮﺍﺯﻥ ﺍﻟﻘﻮ￯ ﺩﺍﺧﻠﻪ؛ ﻟﺘﻄﻤﺌﻦ ﺃﻧﻪ ﻟﻢ ﻳﻨﺤﺮﻑ ﻭﻟﻢ ﺗﺘﻐﻴﺮ‬
‫ﺧﺮﻳﻄﺘﻪ ﺑﺸﻜﻞ ﻳﺠﻌﻠﻚ ﻋﺮﺿﺔ ﻟﻠﺨﺬﻻﻥ ﻭﺍﻟﻬﺰﻳﻤﺔ‪ ،‬ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻬﺰﻳﻤﺔ ﻓﻲ ﻣﻌﺮﻛﺔ ﺣﺮﺑﻴﺔ‪ ،‬ﺑﻞ ﺃﻥ ﺗﻨﻬﺰﻡ ﺃﻣﺎﻡ ﺭﺷﻮﺓ‪ ،‬ﺃﻭ‬
‫ﺃﻣﺎﻡ ﺍﻣﺮﺃﺓ ﻻ ﺗﺤﻞ ﻟﻚ‪ ،‬ﺃﻭ ﺃﻣﺎﻡ ﺳﺮﻗﺔ ﺗﻌﺮﺽ ﺃﻣﺎﻣﻚ‪ ،‬ﺃﻭ ﺃﻣﺎﻡ ﻇﺎﻟﻢ‬
‫ﻳﺴﺘﺨﺪﻣﻚ ﻟﺨﺪﻣﺔ ﺃﻫﻮﺍﺋﻪ ﺃﻭ ﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬
‫ﺍﺟﻜ ﹾﹸﻢ ﹶﻭ ﹶﻋ ﹺﺸ ﹶﻴﺮ ﹸﺗﻜ ﹾﹸﻢ‬ ‫ﹶﺎﻥ ﺁ ﹶﺑﺎﺅﹸ ﻛ ﹾﹸﻢ ﹶﻭ ﹶﺃ ﹾﺑﻨﹶﺂﺅﹸ ﻛ ﹾﹸﻢ ﹶﻭﺇﹺﺧﹾ ﹶﻮﺍ ﹸﻧﻜ ﹾﹸﻢ ﹶﻭ ﹶﺃﺯ ﹶﹾﻭ ﹸ‬
‫﴿ ﹸﻗ ﹾﻞ ﺇﹺﻥ ﻛ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺐ‬ ‫ﻮﻫﺎ ﹶﻭﺗ ﹶﺠ ﹶﺎﺭ ﹲﺓ ﺗﹶﺨﹾ ﹶﺸ ﹾﻮ ﹶﻥ ﻛ ﹶﹶﺴﺎ ﹶﺩ ﹶﻫﺎ ﹶﻭ ﹶﻣ ﹶﺴﺎﻛ ﹸﻦ ﺗ ﹾﹶﺮ ﹶﺿ ﹾﻮﻧ ﹶﹶﻬﺎ ﹶﺃ ﹶﺣ ﱠ‬ ‫ﹶﻭ ﹶﺃ ﹾﻣ ﹶﻮ ﹲﺍﻝ ﺍ ﹾﻗﺘ ﹶﹶﺮ ﹾﻓﺘ ﹸﹸﻤ ﹶ‬
‫ﺎﺩ ﻓﹺﻲ ﹶﺳﺒﹺﻴﻠﹺ ﹺﻪ ﹶﻓﺘ ﹶﹶﺮ ﱠﺑ ﹸﺼﻮ ﹾﺍ ﹶﺣﺘﱠﻰ ﹶﻳ ﹾﺄﺗﹺ ﹶﻲ ﺍﻟ ﹼﻠ ﹸﻪ ﺑﹺ ﹶﺄ ﹾﻣ ﹺﺮ ﹺﻩ‬‫ﺇﹺ ﹶﻟﻴﻜﹸﻢ ﻣﻦ ﺍﻟ ﹼﻠ ﹺﻪ ﻭﺭﺳﻮﻟﹺ ﹺﻪ ﻭ ﹺﺟﻬ ﹴ‬
‫ﹶ ﹶ‬ ‫ﹶﹶ ﹸ‬ ‫ﹾ ﱢ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (٢٤‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﻻﹶ ﹶﻳ ﹾﻬﺪﻱ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹶﻔﺎﺳﻘ ﹶ‬

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‫ﺇﻥ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻤﻮﺕ ﻭﺍﻵﺧﺮﺓ‬
‫ﻭﺍﻟﺘﻌﻠﻖ ﺑﻬﺎ ﻫﻤﺎ ﺃﻫﻢ ﺻﻤﺎﻣﺎﺕ ﺍﻷﻣﺎﻥ ﻟﺘﺠﻨﺐ ﺍﻟﻤﻌﺎﺻﻲ ﻭﺗﻘﻠﻴﻠﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺫﻟﻚ ﺇﻟﻰ ﺗﺮﻙ ﺑﻌﺾ ﺍﻟﻤﺒﺎﺡ؛ ﺗﻬﺬﻳﺒﺎ ﻟﻠﻨﻔﺲ ﻭﺗﺄﺩﻳﺒﺎ ﻟﻬﺎ‪،‬‬
‫ﻓﺘﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺑﺪﺍﻳﺘﻪ ﻭﺗﻘﻠﻞ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‬
‫ﺑﺎﻟﺴﻮﺀ ﻣﺪﺍﺧﻠﻬﻤﺎ‪.‬‬
‫ﺇﻥ ﺍﻟﺤﺐ ﺍﻟﺰﺍﺋﺪ ﻟﻠﺪﻧﻴﺎ ﺑﺎﺏ ﺷﺮ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺍﻟﻤﺒﺘﻠﻰ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺜﺮ‬
‫ﺍﻟﻤﺒﺘﻠﻮﻥ ﺑﻪ ﻓﻲ ﺍﻷﻣﺔ ﺃﺻﺒﺢ ﺑﺎﺏ ﺷﺮ ﻋﻠﻰ ﺍﻷﻣﺔ ﻛﻠﻬﺎ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﻷﻣﻢ ﺃﻥ ﺗﺪﺍ ﹶﻋﻰ ﻋﻠﻴﻜﻢ ﻛﻤﺎ‬ ‫ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪” :‬ﻳ ﹺ‬
‫ﻮﺷ ﹸﻚ‬
‫ﹸ‬ ‫ﹸ‬
‫ﹴ‬
‫ﻳﻮﻣﺌﺬ؟ ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﺋﻞ‪ :‬ﻭﻣﻦ ﻗ ﱠﻠ ﹴﺔ ﻧﺤﻦ‬ ‫ﺗﺪﺍ ﹶﻋﻰ ﺍﻷﻛﹶﻠ ﹸﺔ ﺇﻟﻰ ﻗﺼﻌﺘﹺﻬﺎ‪ .‬ﻓﻘﺎﻝ ﹲ‬
‫ﹺ‬ ‫ﺍﻟﺴ ﹺ‬ ‫ﹴ‬
‫ﻭﻟﻴﻨﺰﻋ ﱠﻦ ﺍﻟﻠ ﹸﻪ ﻣﻦ‬ ‫ﻴﻞ‪،‬‬ ‫ﻛﺜﻴﺮ‪ ،‬ﻭﻟﻜﻨﱠﻜﻢ ﹸﻏﺜﺎ ﹲﺀ ﻛ ﹸﻐﺜﺎ ﹸﺀ ﱠ‬
‫ﺑﻞ ﺃﻧﺘﻢ ﻳﻮﻣﺌﺬ ﹲ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻋﺪﻭﻛﻢ ﺍﻟﻤﻬﺎﺑ ﹶﺔ ﻣﻨﻜﻢ‪ ،‬ﻭﻟﻴﻘﺬ ﹶﻓ ﱠﻦ ﺍﻟﻠ ﹸﻪ ﻓﻲ ﻗﻠﻮﺑﹺﻜﻢ ﹾ‬
‫ﺍﻟﻮﻫ ﹶﻦ‪.‬‬ ‫ﺻﺪﻭﺭ ﱢ‬
‫ﺐ ﺍﻟﺪﱡ ﻧﻴﺎ ﻭﻛﺮﺍﻫﻴ ﹸﺔ‬ ‫ﹺ‬ ‫ﹶ‬ ‫ﻓﻘﺎﻝ ﹲ‬
‫ﺍﻟﻮﻫ ﹸﻦ؟ ﻗﺎﻝ‪ :‬ﹸﺣ ﱡ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ! ﻭﻣﺎ ﹾ‬ ‫ﻗﺎﺋﻞ‪ :‬ﻳﺎ‬
‫ﺍﻟﻤﻮﺕ“ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬ ‫ﹺ‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺤﺐ ﺍﻟﺰﺍﺋﺪ ﻟﻠﺪﻧﻴﺎ ﻫﻮ ﺑﺎﺏ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﺈﻥ‬

‫ﺗﻮﺍﺗﺮ ﺍﻟﻤﻌﺎﺻﻲ ﺑﺎﺏ ﻟﻠﻤﻌﺎﺻﻲ ﺍﻷﻛﺒﺮ ﻭﺑﺎﺏ ﻟﻤﺎ ﻫﻮ ﺃﻛﺒﺮ‪،‬‬
‫ﻳﻦ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻮ ﹾﺍ ﹺﻣﻨﻜ ﹾﹸﻢ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹶﺘ ﹶﻘﻰ ﺍ ﹾﻟ ﹶﺠ ﹾﻤ ﹶﻌ ﹺ‬
‫ﺎﻥ ﺇﹺﻧ ﹶﱠﻤﺎ‬ ‫ﹺ‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﺇﹺ ﱠﻥ ﺍ ﱠﻟﺬ ﹶ‬
‫ﺾ ﹶﻣﺎ ﻛ ﹶﹶﺴ ﹸﺒﻮ ﹾﺍ ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﻋ ﹶﻔﺎ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻋﻨ ﹸﹾﻬ ﹾﻢ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ‬
‫ﺎﻥ ﺑﹺ ﹶﺒ ﹾﻌ ﹺ‬
‫ﻄ ﹸ‬‫ﺍﻟﺸ ﹾﻴ ﹶ‬
‫ﺍﺳﺘﹶﺰﹶ ﱠﻟ ﹸﻬ ﹸﻢ ﱠ‬
‫ﹾ‬
‫ﹺ‬
‫ﻴﻢ )‪ ﴾ (١٥٥‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ .‬ﻓﻌﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺠﺪﺩ‬ ‫ﻮﺭ ﹶﺣﻠ ﹲ‬ ‫ﹶﻏ ﹸﻔ ﹲ‬

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‫ﺍﻟﺘﻮﺑﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻳﻨﻘﻲ ﻧﻔﺴﻪ ﺃﻭﻻ ﺑﺄﻭﻝ ﺣﺘﻰ ﻻ ﺗﺠﺘﻤﻊ ﻋﻠﻴﻪ‬
‫ﺍﻟﻤﻌﺎﺻﻲ ﻭﻟﻮ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ ﻓﺘﻬﻠﻜﻪ‪ ،‬ﻭﻳﺨﺬﻟﻪ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺃﺷﺪ‬
‫ﺃﻭﻗﺎﺕ ﺍﺣﺘﻴﺎﺟﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻫﻨﺎ ﻭﻗﻔﺔ!‬
‫ﺇﻥ ﺍﻷﺛﺮ ﺍﻟﺴﻴﺊ ﻟﻠﻤﻌﺎﺻﻲ ﻋﻠﻰ ﺗﻘﺪﻡ ﺍﻷﻣﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ‬
‫ﻭﺍﻟﻨﺼﺮ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﻓﻌﺎ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻤﻌﺎﺻﻲ ﻻ ﻋﻠﻰ‬
‫ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻟﻸﻣﺔ ﻭﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ‪ ،‬ﻓﺈﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻗﻠﺐ‬
‫ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺑﺸﻜﻞ ﻋﺠﻴﺐ ﻋﻨﺪ ﺍﻟﻜﺜﻴﺮﻳﻦ‪ ،‬ﺗﺠﺪﻩ ﻳﺘﺮﻙ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ‬
‫ﺍﻟﻠﻪ؛ ﻷﻧﻪ ﺫﻭ ﻣﻌﺎﺻﻲ ﻭﻳﺴﺘﺤﻴﻲ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﻋﻴﺔ ﻳﺄﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‬
‫ﻭﻳﻨﻬﻰ ﺍﻟﻤﻨﻜﺮ ﻭﻫﻮ ﻣﻘﺼﺮ ﻓﻲ ﺍﻟﻤﻌﺮﻭﻑ ﻭﻭﺍﻗﻊ ﻓﻲ ﻣﻨﻜﺮ‪ ،‬ﻭﻳﺨﺬﻝ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﻧﺼﺮﺓ ﺇﺧﻮﺍﻧﻬﻢ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﺍﻟﻤﻈﻠﻮﻣﻴﻦ ﻓﻲ ﺃﻧﺤﺎﺀ‬
‫ﺍﻷﺭﺽ ﺑﺤﺠﺔ ﺃﻧﺘﻢ ﺃﺻﺤﺎﺏ ﻣﻌﺎﺻﻲ ﻻ ﺗﺼﻠﺤﻮﻥ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﺑﻠﺖ ﺑﻨﻔﺴﻲ ﺭﺟﻼ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻷﻧﻪ ﻻ ﻳﻐﺾ ﺍﻟﺒﺼﺮ‪،‬‬
‫ﻓﺎﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﻟﻤﻨﻜﺮ‪ ،‬ﻓﻠﻤﺎ ﺭﺃ￯ ﺃﻧﻪ ﻻ ﻳﻨﺘﻬﻲ ﺑﺪﻻ‬
‫ﻣﻦ ﺃﻥ ﻳﺮﺍﺟﻊ ﺻﻼﺗﻪ ﻭﻳﺠﻮﺩﻫﺎ ﻭﻳﺠﺎﻫﺪ ﻧﻔﺴﻪ ﺭﺃ￯ ﺃﻥ ﺍﻷﻟﻴﻖ ﺃﻥ‬
‫ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ!!ﻭﻫﺬﺍ ﻋﺠﺐ ﻋﺠﺎﺏ!!‬
‫ﺇﻥ ﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﻣﻮﺍﻃﻦ ﺍﻟﻤﺤﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺪﻓﻌﻚ‬

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‫ﻟﺘﺮﻗﻴﺔ ﻧﻔﺴﻚ ﻭﺇﺻﻼﺣﻬﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﻣﻄﻠﻮﺑﺎ ﻣﻨﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﻼﻛﺎ‬
‫ﻗﺒﻞ ﺃﻥ ﺗﻘﻮﻡ ﺑﺄﻱ ﺩﻭﺭ ﻓﻲ ﺧﺪﻣﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻻ ﻓﻜﻴﻒ ﻳﻐﻔﺮ ﻟﻠﺸﻬﻴﺪ‬
‫ﺫﻧﻮﺑﻪ ﻣﻊ ﺃﻭﻝ ﺩﻓﻘﺔ ﺩﻡ؟! ﻭﺇﻻ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﻼﺋﻜﻴﺔ ﺷﺮﻃﺎ ﻟﻠﻌﻤﻞ ﻓﻬﻞ‬
‫ﻟﻠﺸﻬﻴﺪ ﺫﻧﻮﺏ ﹰ‬
‫ﺃﺻﻼ؟!‬
‫ﹸﻨﺠﻴﻜﹸﻢ‬ ‫ﻳﻦ ﹶﺁ ﹶﻣﻨﹸﻮﺍ ﹶﻫ ﹾﻞ ﹶﺃ ﹸﺩ ﱡﻟﻜ ﹾﹸﻢ ﹶﻋ ﹶﻠﻰ ﺗﹺ ﹶﺠ ﹶﺎﺭ ﹴﺓ ﺗ ﹺ‬ ‫ﹺ‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻭﻥ ﻓﹺﻲ ﹶﺳﺒﹺ ﹺ‬
‫ﻴﻞ‬ ‫ﺎﻫﺪﹸ ﹶ‬ ‫ﹸﻮﻥ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﻭﺭﺳﻮﻟﹺ ﹺﻪ ﻭﺗﹸﺠ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶﹶ ﹸ‬ ‫ﺍﺏ ﹶﺃﻟﹺﻴ ﹴﻢ )‪ (١٠‬ﺗ ﹾﹸﺆ ﹺﻣﻨ ﹶ‬ ‫ﱢﻣ ﹾﻦ ﹶﻋ ﹶﺬ ﹴ‬
‫ﻮﻥ )‪ (١١‬ﹶﻳﻐ ﹺﹾﻔ ﹾﺮ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﺑﹺ ﹶﺄ ﹾﻣ ﹶﻮﺍﻟﹺﻜ ﹾﹸﻢ ﹶﻭ ﹶﺃﻧ ﹸﻔ ﹺﺴﻜ ﹾﹸﻢ ﹶﺫﻟﹺﻜ ﹾﹸﻢ ﹶﺧ ﹾﻴ ﹲﺮ ﱠﻟﻜ ﹾﹸﻢ ﺇﹺﻥ ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬
‫ﱠﺎﺕ ﺗ ﹾﹶﺠ ﹺﺮﻱ ﹺﻣﻦ ﺗ ﹾﹶﺤﺘﹺ ﹶﻬﺎ ﹾﺍﻷﹶﻧ ﹶﹾﻬ ﹸﺎﺭ ﹶﻭ ﹶﻣ ﹶﺴﺎﻛﹺ ﹶﻦ‬ ‫ﹶﻟﻜﹸﻢ ﹸﺫﻧﹸﻮﺑﻜﹸﻢ ﻭﻳﺪﹾ ﹺﺧ ﹾﻠﻜﹸﻢ ﺟﻨ ﹴ‬
‫ﹾ ﹶ‬ ‫ﹶ ﹾ ﹶﹸ‬ ‫ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻃ ﱢﻴ ﹶﺒ ﹰﺔ ﻓﻲ ﹶﺟﻨﱠﺎﺕ ﹶﻋﺪﹾ ﹴﻥ ﹶﺫﻟ ﹶ‬
‫ﻴﻢ )‪ ﴾ (١٢‬ﺳﻮﺭﺓ ﺍﻟﺼﻒ‪ .‬ﺇﻥ‬ ‫ﻚ ﺍ ﹾﻟ ﹶﻔ ﹾﻮ ﹸﺯ ﺍ ﹾﻟ ﹶﻌﻈ ﹸ‬
‫ﻣﻦ ﺃﺟﺮﻫﻢ ﴿ ﹶﻳﻐ ﹺﹾﻔ ﹾﺮ ﹶﻟﻜ ﹾﹸﻢ ﹸﺫﻧﹸﻮ ﹶﺑﻜ ﹾﹸﻢ ﴾‪ ،‬ﻓﻠﻴﺴﺖ ﺍﻟﻤﻼﺋﻜﻴﺔ ﺷﺮﻁ ﻓﻲ‬
‫ﺍﻟﻌﻤﻞ ﻭﺍﻟﺒﺬﻝ‪ ،‬ﻭﻟﻮ ﺍﻧﺘﻈﺮﺕ ﺗﺤﻘﻴﻘﻬﺎ ﺳﺘﻨﺘﻈﺮ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺷﻬﺪﺍﺀ ﺃﹸﺣﺪ‪ ..‬ﺍﻟﻮﻓﺎﺀ ﻟﻠﺒﺬﻝ‪ ،‬ﻻ ﻟﻠﻨﺼﺮ‬
‫ﻟﺸﻬﺪﺍﺀ ﺃﺣﺪ ﻣﻜﺎﻧﺔ ﻋﻈﻴﻤﺔ ﻓﻲ ﻧﻔﻮﺱ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻓﻲ ﻧﻔﺲ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﺒﻠﻬﻢ‪ ،‬ﻭﻫﻢ ﺃﺷﻬﺮ ﺷﻬﺪﺍﺀ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ ﻳﻜﺜﺮ ﺫﻛﺮﻫﻢ‪ ،‬ﻭﺇﻟﻰ ﺍﻵﻥ ﻳﺰﻭﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺒﻮﺭﻫﻢ ﻓﻲ‬
‫ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‪ ،‬ﻭﻛﻴﻒ ﻻ؟! ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻮﻗﻒ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻨﻬﻢ ﺣﺘﻰ ﺇﻧﻪ ﺣﺮﺹ ﻋﻠﻰ ﺯﻳﺎﺭﺗﻬﻢ ﻓﻲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ‬

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 ‫ﻗﺒﻴﻞ ﻭﻓﺎﺗﻪ ﻭﻗﺪ ﻣﺮ ﻋﻠﻰ ﺍﻟﻐﺰﻭﺓ ﻧﺤﻮ ﺛﻤﺎﻥ ﺳﻨﻮﺍﺕ‪.‬‬
‫ﺇﻥ ﻭﻓﺎﺀ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺃﺻﺤﺎﺑﻪ ﻟﺸﻬﺪﺍﺀ ﺃﺣﺪ‬
‫ﻭﺇﻋﻼﺀﻫﻢ ﻟﺬﻛﺮﻫﻢ ﻟﻴﻌﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻹﺟﻼﻝ ﻳﺮﺗﺒﻄﺎﻥ ﺑﻤﺎ ﺑﺬﻟﻪ‬
‫ﺍﻟﻤﺮﺀ ﻻ ﺑﺎﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﻤﻌﺮﻛﺔ ﻛﻜﻞ!‬
‫ﺇﻥ ﻫﺆﻻﺀ ﺍﻷﺑﻄﺎﻝ ﻗﺪ ﻗﻀﻮﺍ ﻧﺤﺒﻬﻢ‪ ،‬ﻭﻫﻢ ﺗﺤﺖ ﺣﺼﺎﺭ ﻣﻄﺒﻖ‬
‫ﺗﺤﺼﺪﻫﻢ ﺍﻟﺴﻴﻮﻑ ﻭﺍﻟﺮﻣﺎﺡ ﻭﺍﻟﺴﻬﺎﻡ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﻫﻢ ﺛﺎﺑﺘﻮﻥ‬
‫ﻳﺤﻤﻮﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻳﻀﻌﻮﻥ ﻧﺤﻮﺭﻫﻢ‬
‫ﺩﻭﻥ ﻧﺤﺮﻩ ﺭﺍﺿﻴﻦ ﺑﻜﻞ ﻣﺎ ﻳﺼﻴﺒﻬﻢ ” ﻻ ﺧﻴﺮ ﻓﻴﻜﻢ ﺇﻥ ﺧﻠﺺ ﺇﻟﻰ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻓﻴﻜﻢ ﻋﻴﻦ ﺗﻄﺮﻑ ” ﻫﺬﺍ‬
‫ﺷﻌﺎﺭﻫﻢ‪ ،‬ﻭﺣﺘﻰ ﻋﻨﺪﻣﺎ ﺃﺷﻴﻊ ﺧﺒﺮ ﻣﻘﺘﻞ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﺎﻡ ﺇﻟﻴﻬﻢ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ” ﺃﻻ ﻗﻮﻣﻮﺍ‬
‫ﻭﻣﻮﺗﻮﺍ ﻋﻠﻰ ﻣﺎﺕ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،“-‬‬
‫ﻭﺍﺳﺘﺸﻬﺪ ﺃﻧﺲ ﻣﻊ ﺭﻓﺎﻗﻪ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻓﻌﺮﻑ ﻟﻬﻢ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﺪﺭﻫﻢ‪ ،‬ﻭﻋﺮﻓﺖ ﺍﻷﻣﺔ ﻗﺪﺭﻫﻢ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺃﻋﻠﻰ ﺍﻟﻠﻪ‬
‫ﺫﻛﺮﻫﻢ؛ ﻓﻤﺎ ﺯﻟﻨﺎ ﻧﺘﺪﺍﺭﺱ ﺑﻄﻮﻻﺗﻬﻢ ﺇﻟﻰ ﺍﻟﻴﻮﻡ ﻭﻧﻘﺮﺃ ﺛﻨﺎﺀ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ‬
‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺃﻣﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻓﻘﺪ ﺃﺻﺒﺢ ﺍﻟﻨﺼﺮ ﺷﺮﻁ ﻋﻠﻮ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻤﺪﺡ ﻭﻟﻮ‬

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‫ﻛﺎﻥ ﺑﺒﺎﻃﻞ‪ ،‬ﻭﻳﻨﺴﻰ ﺍﻟﺒﺎﺫﻟﻮﻥ ﺍﻟﻤﻀﺤﻮﻥ ﺑﺤﻖ ﻣﺎ ﻟﻢ ﻳﻨﺘﺼﺮﻭﺍ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﺨﺎﻟﻒ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﻮﻳﻢ‪ ،‬ﻭﻳﺒﺪﻝ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻳﺼﺒﺢ ﺍﻟﻮﻓﺎﺀ ﻟﻠﻘﻮﻱ ﺍﻟﻤﻨﺘﺼﺮ ﻭﻟﻮ ﺑﺒﺎﻃﻞ‪ ،‬ﻭﻳﻨﻐﻤﺮ ﻣﻦ ﺑﺬﻝ ﻭﺿﺤﻰ‬
‫ﺑﺤﻖ ﻓﻲ ﺑﺤﺎﺭ ﺍﻟﻨﺴﻴﺎﻥ ﻓﻘﻂ ﻷﻧﻪ ﺍﺑﺘﻠﻲ ﺑﺎﻟﻬﺰﻳﻤﺔ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‬
‫ﻓﻲ ﻏﺰﻭﺓ ﹸﺃﺣﺪ ﺗﺤﺮﻙ ﺍﻟﺠﻴﺶ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻗﻮﺍﻣﻪ ﻧﺤﻮ ﺃﻟﻒ‬
‫ﺟﻨﺪﻱ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺭﺟﻊ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ ﻭﺗﺮﻛﻮﺍ ﺍﻟﺠﻴﺶ ﻟﻴﺼﻴﺮ ﻋﺪﺩ‬
‫ﺍﻟﺠﻴﺶ ﻧﺤﻮ ﺳﺒﻌﻤﺎﺋﺔ ﺟﻨﺪﻱ‪ ،‬ﺗﺮﻛﻮﻩ ﻭﺍﻟﺤﺠﺔ ﴿ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﻟ ﹾﻮ ﹶﻧ ﹾﻌ ﹶﻠ ﹸﻢ ﹺﻗﺘﹶﺎﻻﹰ‬
‫ﻻﱠ ﱠﺗ ﹶﺒ ﹾﻌﻨﹶﺎﻛ ﹾﹸﻢ ﴾ ﺃﻱ ﻟﻮ ﻧﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﻗﺘﺎﻝ ﺳﻴﺤﺪﺙ ﺑﻴﻨﻜﻤﺎ ﻷﻛﻤﻠﻨﺎ‬
‫ﻣﻌﻜﻢ ﻟﻜﻦ ﻻ ﻧﻈﻦ ﺃﻥ ﻫﺬﺍ ﺳﻴﺤﺪﺙ!!!‬
‫ﺟﻴﺶ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﻀﺨﻢ ﻗﺎﺩﻡ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻭﻟﻪ ﺛﺄﺭ ﻋﻈﻴﻢ ﻗﺪ‬
‫ﺣﺸﺪ ﻷﺟﻠﻪ ﻃﻮﺍﻝ ﺍﻟﺸﻬﻮﺭ ﺍﻟﻤﺎﺿﻴﺔ‪ ،‬ﺟﻴﺶ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﺮﺝ ﻟﻴﻼﻗﻴﻪ‬
‫ﺧﺎﺭﺝ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻳﺼﺪ ﻫﺠﻮﻣﻪ ﺍﻟﻤﺮﺗﻘﺐ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ ﻫﺆﻻﺀ‪ :‬ﻻ ﻧﻈﻦ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﻗﺘﺎﻻ ﺳﻴﺪﻭﺭ ﻭﻻ ﺣﺎﺟﺔ ﻟﻜﻢ ﺑﻨﺎ!!‬
‫ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﻘﺪﻣﺎﺕ ﻓﻜﻴﻒ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪،‬ﻭﺑﺄﻱ‬
‫ﻣﻨﻄﻖ ﺃﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻤﺘﻮﻗﻌﺔ ﺃﻻ ﻳﺤﺪﺙ ﻗﺘﺎﻝ؟!‬
‫ﻧﻌﻢ ﺇﻧﻪ ﻣﻨﻄﻖ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ! ﺇﻧﻬﻢ ﻻ ﻳﺨﺠﻠﻮﻥ ﻭﻻ ﻳﺘﻮﺭﻋﻮﻥ ﺃﻥ‬

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‫ﻳﺤﺘﺠﻮﺍ ﺑﺄﻱ ﺷﻲﺀ ﻳﺤﻘﻖ ﻟﻬﻢ ﻫﺪﻓﻬﻢ ﻣﻬﻤﺎ ﺧﺎﻟﻒ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻤﻨﻄﻖ‬
‫ﻭﻣﻬﻤﺎ ﻓﺎﺡ ﻣﻨﻪ ﺍﻟﻜﺬﺏ ﻭﺍﻹﺩﻋﺎﺀ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﺴﺎﺋﺮﻭﻥ ﻋﻠﻰ ﻧﻬﺠﻬﻢ‬
‫ﻣﻮﺟﻮﺩﻳﻦ ﺑﻴﻨﻨﺎ‪ :‬ﻳﺤﻮﻟﻮﻥ ﺍﻟﻌﺪﻭ ﺇﻟﻰ ﺻﺪﻳﻖ ﻭﺍﻟﺼﺪﻳﻖ ﺇﻟﻰ ﻋﺪﻭ‬
‫ﻭﺍﻟﺼﺪﻕ ﺇﻟﻰ ﻛﺬﺏ ﻭﺍﻟﻜﺬﺏ ﺇﻟﻰ ﺻﺪﻕ‪ ،‬ﺣﺘﻰ ﺇﻧﻚ ﺗﺠﺪ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﻘﺎﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﻜﺘﺔ ﻣﻨﺬ ﺳﻨﻴﻦ ﻗﺪ ﺃﺻﺒﺢ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ ﻳﺆﻣﻦ ﺑﻬﺎ‬
‫ﺍﻟﻜﺜﻴﺮﻭﻥ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻛﺎﻥ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﻤﺒﺎﺩﺉ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻗﺪ ﺗﺤﻮﻝ ﺇﻟﻰ‬
‫ﻧﻜﺘﺔ ﺗﻘﺎﻝ ﺑﺴﺨﺮﻳﺔ ﻭﻳﺒﺘﺬﻝ ﻓﻲ ﺍﻟﻤﺠﺎﻟﺲ‪.‬‬
‫ﻹ ﹾﺧﻮﺍﻧﹺ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻗ ﹶﻌﺪﹸ ﻭﺍ ﹶﻟ ﹾﻮ ﹶﺃﻃﺎ ﹸﻋﻮﻧﺎ ﹶﻣﺎ ﹸﻗﺘﹺ ﹸﻠﻮﺍ ﹸﻗ ﹾﻞ ﹶﻓﺎ ﹾﺩ ﹶﺭﺅﹸ ﺍ‬
‫ﻳﻦ ﻗﺎ ﹸﻟﻮﺍ ﹺ ﹺ‬ ‫ﹺ‬
‫﴿ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (١٦٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃ ﹾﻧ ﹸﻔﺴﻜ ﹸﹸﻢ ﺍ ﹾﻟ ﹶﻤ ﹾﻮ ﹶﺕ ﺇﹺ ﹾﻥ ﹸﻛ ﹾﻨﺘ ﹾﹸﻢ ﺻﺎﺩﻗ ﹶ‬
‫ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ!‬
‫ﻳﻘﻮﻟﻮﻥ ﻟﻮ ﺃﻃﺎﻋﻮﻧﺎ ﻣﺎ ﻗﺘﻠﻮﺍ‪ .‬ﺃﻱ ‪ :‬ﻟﻮ ﺃﻃﺎﻋﻮﻧﺎ ﻓﻲ ﺍﻟﻘﻌﻮﺩ ﻭﻋﺪﻡ‬
‫ﺍﻟﺨﺮﻭﺝ ﻟﻠﻌﺪﻭ ﻣﺎ ﻗﺘﻠﻮﺍ‪ ،‬ﻭﻫﻢ ﻣﻦ ﻗﺎﻟﻮﺍ ﻣﻨﺬ ﻭﻗﺖ ﻳﺴﻴﺮ ﺃﻧﻪ ﻟﻦ ﻳﻘﻊ‬
‫ﻗﺘﺎﻝ ﺃﺻﻼ ﻭﺭﺟﻌﻮﺍ ﺑﻬﺬﻩ ﺍﻟﺤﺠﺔ!‬
‫ﻭﺃﻳﻀﺎ ﻋﻦ‬
‫ﹰ‬ ‫ﻭﻫﺬﻩ ﻣﻦ ﺻﻔﺎﺗﻬﻢ ﺍﻟﻤﺘﻜﺮﺭﺓ‪ .‬ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﻮﺍﺿﺢ‬
‫ﺍﻟﺨﺠﻞ ﺃﻭ ﺍﻻﺳﺘﺤﻴﺎﺀ ﻣﻨﻪ ﻭﻋﺪﻡ ﺍﻟﺘﻔﻜﻴﺮ ﺣﺘﻰ ﻓﻲ ﺣﺠﺠﻬﻢ ﺍﻟﺒﺎﻃﻠﺔ؛‬
‫ﻟﺬﺍ ﻗﺪ ﺻﺎﺭ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻣﻦ ﺍﻟﻨﺎﺩﺭ‪ -‬ﻟﻸﺳﻒ‪ -‬ﺃﻥ ﺗﺠﺪ ﺷﺨﺼﻴﺔ ﻋﺎﻣﺔ‬
‫ﻟﻴﺲ ﻟﻬﺎ ﺳﺠﻞ ﻃﻮﻳﻞ ﻣﻦ ﻣﻘﺎﺭﻧﺎﺕ )ﻗﺒﻞ ﻭ ﺑﻌﺪ( ﻭﺗﻐﻴﺮ ﺍﻟﻤﻮﻗﻒ‬

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‫ﻭﺍﻟﺘﺼﺮﻳﺢ ﺑﺘﻐﻴﺮ ﺍﻟﻤﺼﻠﺤﺔ‪ ،‬ﻭﻫﺬﺍ ﺭﺣﻤﺔ ﻣﻦ ﺍﻟﻠﻪ ﺑﺎﻟﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻜﺬﺍﺏ ﺿﻌﻴﻔﻲ ﺍﻟﺬﺍﻛﺮﺓ ﺃﻭ ﻻ ﻳﺴﺘﺤﻮﻥ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﻛﻲ‬
‫ﻳﻴﺴﺮ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻛﺘﺸﺎﻑ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﺍﻟﺨﻔﻴﺔ ﻓﻴﺤﺬﺭ ﻭﻳﻨﺘﺒﻪ ﴿‬
‫ﺎﻫ ﹾﻢ ﹶﻭ ﹶﻟ ﹶﺘ ﹾﻌ ﹺﺮ ﹶﻓﻨ ﹸﱠﻬ ﹾﻢ ﻓﹺﻲ ﹶﻟ ﹾﺤ ﹺﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻝ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻟ ﹾﻮ ﻧ ﹶﹶﺸﺎﺀ ﹶﻷﹶ ﹶﺭ ﹾﻳﻨﹶﺎﻛ ﹸﹶﻬ ﹾﻢ ﹶﻓ ﹶﻠ ﹶﻌ ﹶﺮ ﹾﻓﺘ ﹸﹶﻬﻢ ﺑﹺﺴ ﹶ‬
‫ﻴﻤ ﹸ‬
‫ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﺃ ﹾﻋ ﹶﻤﺎ ﹶﻟﻜ ﹾﹸﻢ )‪ ﴾ (٣٠‬ﺳﻮﺭﺓ ﻣﺤﻤﺪ‪ ،‬ﻭﻟﻜﻦ ‪-‬ﻟﻸﺳﻒ ‪-‬ﻗﻞ ﻣﻦ‬
‫ﻳﺤﺬﺭ ﻭﻳﻨﺘﺒﻪ!!‬
‫ﺃﻳﻀﺎ ﺗﺮ￯ ﺃﻥ ﺍﻟﺘﺨﺬﻳﻞ‪ ،‬ﻭﻟﻮﻡ ﺍﻟﻄﺮﻑ ‪-‬ﺍﻟﺬﻱ ﻳﺒﺪﻭ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﹰ‬
‫ﺃﺿﻌﻒ ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﻤﻮﺍﺟﻬﺎﺕ ﻣﻊ ﺍﻟﻌﺪﻭ ﺍﻟﺨﺎﺭﺟﻲ ﺃﻭ ﻓﻲ ﺍﻟﻤﺸﻜﻼﺕ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ‪ -‬ﺃﻣﺮ ﻟﻴﺲ ﺑﺠﺪﻳﺪ ﻳﺴﺘﻬﺪﻑ ﺃﻥ ﻳﺒﺮﺉ ﺍﻟﻤﺘﺤﺪﺙ ﻧﻔﺴﻪ ﻣﻦ‬
‫ﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﻭﻳﺪﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﺻﻔﺎﺕ ﺍﻟﻨﻘﺺ ﻭﻟﻮﻡ ﺍﻟﻼﺋﻤﻴﻦ‪ ،‬ﻓﻤﺎ ﻳﺰﻳﺪ‬
‫ﻧﻘﺼﺎ ﻭﻟﻮ ﹰﻣﺎ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪ ،‬ﺗﺨﺘﻠﻒ ﺻﻮﺭﻩ ﻭﻋﺒﺎﺭﺍﺗﻪ ﻭﺍﻟﻤﺆﺩ￯‬
‫ﻧﻔﺴﻪ ﺇﻻ ﹰ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﻣﻴﺔ ﺍﻟﺸﻬﻴﺮﺓ )ﻳﺴﺘﺎﻫﻠﻮﺍ‪....‬ﺇﻳﻪ ﻭﺩﺍﻫﻢ ﻫﻨﺎﻙ( ﻣﺎ ﻫﻲ‬
‫ﺇﻻ ﺗﻄﻮﺭ ﻃﺒﻴﻌﻲ ﻟﻤﻘﻮﻟﺔ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﴿ ﹶﻟ ﹾﻮ ﹶﺃﻃﺎ ﹸﻋﻮﻧﺎ ﹶﻣﺎ ﹸﻗﺘﹺ ﹸﻠﻮﺍ﴾‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﻟﻐﺎﺋﺒﺔ‬
‫ﻓﻲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺟﺎﺀ ﺫﻛﺮ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﻤﻌﺮﻛﺔ ﻛﻤﺎ ﺗﺒﻴﻦ ﻓﻲ‬
‫ﺁﻳﺎﺕ ﻏﺰﻭﺓ ﺃﺣﺪ‪.‬‬
‫ﻭﻓﻲ ﻭﺳﻂ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﻨﺎﻭﻟﺔ ﻟﻠﻐﺰﻭﺓ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﺍﻟﺮﺑﺎ‪،‬‬

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‫ﺟﺎﺀ ﺍﻟﺤﺚ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﺨﻠﻖ‪،‬ﻭﻋﻠﻰ ﺍﻻﻧﻔﺎﻕ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻌﻔﻮ‬
‫ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﹺ‬
‫ﺍﻟﺮ ﹶﺑﺎ ﹶﺃ ﹾﺿ ﹶﻌﺎ ﹰﻓﺎ ﱡﻣ ﹶﻀﺎ ﹶﻋ ﹶﻔ ﹰﺔ ﹶﻭﺍ ﱠﺗ ﹸﻘﻮ ﹾﺍ‬ ‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﻻﹶ ﺗ ﹾﹶﺄ ﹸﻛ ﹸﻠﻮ ﹾﺍ ﱢ‬ ‫﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹸﺗ ﹾﻔﻠﹺ ﹸﺤ ﹶ‬
‫ﻳﻦ‬ ‫ﻮﻥ )‪ (١٣٠‬ﹶﻭﺍ ﱠﺗ ﹸﻘﻮ ﹾﺍ ﺍﻟﻨ ﹶﱠﺎﺭ ﺍ ﱠﻟﺘﻲ ﹸﺃﻋﺪﱠ ﹾﺕ ﻟ ﹾﻠﻜﹶﺎﻓ ﹺﺮ ﹶ‬
‫ﻮﻥ )‪ (١٣٢‬ﹶﻭ ﹶﺳ ﹺ‬ ‫ﹺ‬
‫ﺎﺭ ﹸﻋﻮ ﹾﺍ‬ ‫ﻮﻝ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﺗ ﹾﹸﺮ ﹶﺣ ﹸﻤ ﹶ‬ ‫ﺍﻟﺮ ﹸﺳ ﹶ‬ ‫)‪ (١٣١‬ﹶﻭ ﹶﺃﻃﻴ ﹸﻌﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻭ ﱠ‬
‫ﺍﺕ ﹶﻭﺍﻷﹶ ﹾﺭ ﹸﺽ ﹸﺃ ﹺﻋﺪﱠ ﹾﺕ‬ ‫ﹴ‬
‫ﺇﹺ ﹶﻟﻰ ﹶﻣﻐﹾﻔ ﹶﺮﺓ ﱢﻣﻦ ﱠﺭ ﱢﺑﻜ ﹾﹸﻢ ﹶﻭ ﹶﺟﻨﱠﺔ ﹶﻋ ﹾﺮ ﹸﺿ ﹶﻬﺎ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﺎﻭ ﹸ‬ ‫ﹺ ﹴ‬
‫ﹺﹺ‬ ‫ﻟﹺ ﹾﻠﻤﺘ ﹺﱠﻘﻴﻦ )‪ (١٣٣‬ﺍ ﱠﻟ ﹺﺬﻳﻦ ﻳ ﹺﻨﻔ ﹸﻘ ﹶ ﹺ‬
‫ﻴﻦ‬ ‫ﺍﻟﻀ ﱠﺮﺍﺀ ﹶﻭﺍ ﹾﻟﻜﹶﺎﻇﻤ ﹶ‬ ‫ﺍﻟﺴ ﱠﺮﺍﺀ ﹶﻭ ﱠ‬ ‫ﻮﻥ ﻓﻲ ﱠ‬ ‫ﹶ ﹸ‬ ‫ﹸ ﹶ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﻴﻦ ﹶﻋ ﹺﻦ ﺍﻟﻨ ﹺ‬ ‫ﹺ‬
‫ﻳﻦ‬ ‫ﻴﻦ )‪ (١٣٤‬ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﺤﺴﻨ ﹶ‬ ‫ﱠﺎﺱ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹸﻳﺤ ﱡ‬ ‫ﺍ ﹾﻟ ﹶﻐ ﹾﻴ ﹶﻆ ﹶﻭﺍ ﹾﻟ ﹶﻌﺎﻓ ﹶ‬
‫ﺎﺳ ﹶﺘ ﹾﻐ ﹶﻔ ﹸﺮﻭ ﹾﺍ ﻟﹺ ﹸﺬﻧﹸﻮﺑﹺ ﹺﻬ ﹾﻢ‬ ‫ﹺ‬
‫ﺇﹺ ﹶﺫﺍ ﹶﻓ ﹶﻌ ﹸﻠﻮ ﹾﺍ ﹶﻓﺎﺣ ﹶﺸ ﹰﺔ ﹶﺃ ﹾﻭ ﹶﻇ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹶﺃ ﹾﻧ ﹸﻔ ﹶﺴ ﹸﻬ ﹾﻢ ﹶﺫﻛ ﹸﹶﺮﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻓ ﹾ‬
‫ﻮﻥ‬ ‫ﹸﻮﺏ ﺇﹺﻻﱠ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹺﺼ ﱡﺮﻭ ﹾﺍ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ ﹶﻓ ﹶﻌ ﹸﻠﻮ ﹾﺍ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬ ‫ﺍﻟﺬﻧ ﹶ‬ ‫ﹶﻭ ﹶﻣﻦ ﹶﻳﻐ ﹺﹾﻔ ﹸﺮ ﱡ‬
‫ﱠﺎﺕ ﺗ ﹾﹶﺠ ﹺﺮﻱ ﹺﻣﻦ ﺗ ﹾﹶﺤﺘﹺ ﹶﻬﺎ‬ ‫ﻚ ﹶﺟ ﹶﺰﺁﺅﹸ ﹸﻫﻢ ﱠﻣﻐ ﹺﹾﻔ ﹶﺮ ﹲﺓ ﱢﻣﻦ ﱠﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﺟﻨ ﹲ‬ ‫)‪ (١٣٥‬ﹸﺃ ﹾﻭ ﹶﻟـﺌﹺ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﺍﻷﹶﻧﹾﻬﺎﺭ ﹶﺧﺎﻟﹺ ﹺﺪ ﹺ‬
‫ﻴﻦ )‪ ﴾(١٣٦‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﻳﻦ ﻓ ﹶﻴﻬﺎ ﹶﻭﻧ ﹾﻌ ﹶﻢ ﹶﺃ ﹾﺟ ﹸﺮ ﺍ ﹾﻟ ﹶﻌﺎﻣﻠ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹸ‬
‫ﻭﻣﻦ ﻗﺒﻠﻬﺎ ﺟﺎﺀﺕ ﺁﻳﺎﺕ ﻣﻨﺎﻇﺮﺓ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻨﺎﻗﺸﺔ ﻋﻘﻴﺪﺗﻬﻢ‬
‫ﻭﺩﻋﻮﺗﻬﻢ ﺇﻟﻰ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺟﺎﺀﺕ ﺁﻳﺔ ﺍﻟﺨﻴﺮﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﴿ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺧ ﹾﻴ ﹶﺮ‬
‫ﻭﻑ ﹶﻭ ﹶﺗﻨ ﹶﹾﻬ ﹾﻮ ﹶﻥ ﹶﻋ ﹺﻦ ﺍ ﹾﻟ ﹸﻤﻨﻜ ﹺﹶﺮ ﹶﻭﺗ ﹾﹸﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻮﻥ‬ ‫ﻭﻥ ﺑﹺﺎ ﹾﻟﻤﻌﺮ ﹺ‬ ‫ﺖ ﻟﹺﻠﻨ ﹺ‬
‫ﱠﺎﺱ ﺗ ﹾﹶﺄ ﹸﻣ ﹸﺮ ﹶ ﹶ ﹾ ﹸ‬ ‫ﹸﺃ ﱠﻣ ﹴﺔ ﹸﺃ ﹾﺧ ﹺﺮ ﹶﺟ ﹾ‬
‫ﹶﺎﻥ ﹶﺧ ﹾﻴ ﹰﺮﺍ ﱠﻟ ﹸﻬﻢ ﱢﻣﻨ ﹸﹾﻬ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻮﻥ ﹶﻭ ﹶﺃ ﹾﻛ ﹶﺜ ﹸﺮ ﹸﻫ ﹸﻢ‬ ‫ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺁﻣ ﹶﻦ ﹶﺃ ﹾﻫ ﹸﻞ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬
‫ﹶﺎﺏ ﹶﻟﻜ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١١٠‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺠﻠﻴﻠﺔ‪.‬‬ ‫ﺎﺳ ﹸﻘ ﹶ‬ ‫ﺍ ﹾﻟ ﹶﻔ ﹺ‬

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‫ﺇﻥ ﺃﺛﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻦ ﻳﺮ￯ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻻ ﺇﺫﺍ‬
‫ﺍﻫﺘﻤﻮﺍ ﺑﺄﺑﻮﺍﺑﻪ ﻛﻠﻬﺎ ﻭﺍﻋﺘﻨﻘﻮﻩ ﺑﺸﻤﻮﻟﻴﺘﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﺍﻟﻜﻞ ‪-‬ﺑﺎﻟﻄﺒﻊ‪ -‬ﻳﺪﻋﻲ ﺍﻟﺸﻤﻮﻟﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﻟﻰ ﺃﺩﺍﺋﻬﻢ‬
‫ﺍﻟﻌﻤﻠﻲ ﻭﺟﺪﺕ ﻣﻦ ﻳﻬﺘﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻢ ﻓﻘﻂ‪ ،‬ﻭﻣﻦ ﻳﻬﺘﻢ ﺑﺼﻨﺎﻋﺔ‬
‫ﺍﻟﺤﻴﺎﺓ ﻭﺑﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﺓ ﻭﻻ ﻳﻌﺒﺄ ﺑﻐﻴﺮ ﺫﻟﻚ ﻭﻳﻄﻮﻉ ﻛﻞ ﺍﻷﺩﻟﺔ ﻟﻤﺎ ﻳﺮﻳﺪ‬
‫ﻓﻘﻂ‪ ،‬ﻭﻣﻦ ﻳﻬﺘﻢ ﺑﺎﻟﺪﻋﻮﺓ ﻓﻘﻂ‪ ،‬ﺇﻟﻰ ﺣﺪ ﺗﺮﻙ ﺑﻌﻀﻬﻢ ﻟﻠﻌﻠﻢ ﺍﻟﻮﺍﺟﺐ‬
‫ﺍﻟﺬﻱ ﻟﻦ ﺗﻘﻮﻡ ﺍﻟﺪﻋﻮﺓ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻬﺘﻢ ﺑﺎﻟﺤﺪﻳﺚ ﻋﻦ‬
‫ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺒﻼﺩ ﺍﻟﻤﺤﺘﻠﺔ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ ﻓﻘﻂ‪.‬ﻭﻻ ﺗﺠﺪ ﻟﻪ ﺃﻱ ﺟﻬﺪ‬
‫ﻭﺗﻮﺟﻪ ﻟﺘﻌﻠﻢ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‪.‬‬
‫ﻛﺜﻴﺮﺍ ﻣﻨﻬﻢ ﻗﺪ ﺗﺨﻠﻰ ﻋﻦ ﺣﺴﻦ ﺍﻟﺨﻠﻖ ﻭﻣﻜﺎﺭﻣﻪ‪ ،‬ﻭﺗﺮ￯‬
‫ﻭﺗﺮ￯ ﹰ‬
‫ﻣﻦ ﻳﻌﺘﻨﻲ ﺑﺎﻷﺧﻼﻕ ﻭﻣﺤﺎﻣﺪﻫﺎ ﻭﻳﺘﺮﻙ ﻛﻞ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﻟﻦ ﺗﻘﻮﻡ ﻟﻸﻣﺔ‬
‫ﻗﺎﺋﻤﺔ ﺣﻘﻴﻘﻴﺔ ﺇﺫﺍ ﻇﻠﺖ ﻫﻜﺬﺍ؛ ﺗﺄﺧﺬ ﺑﻌﺾ ﺍﻹﺳﻼﻡ ﻭﺗﺘﺮﻙ ﺑﻌﻀﻪ ﻣﻬﻤﺎ‬
‫ﺍﺩﻋﻰ ﺍﻟﺠﻤﻴﻊ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻭﻣﻬﻤﺎ ﺃﻧﻜﺮ ﺍﻟﺠﻤﻴﻊ ﻭﻗﻮﻋﻬﻢ ﻓﻲ ﺍﻻﻧﺘﻘﺎﺋﻴﺔ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻣﻦ ﺃﻫﻢ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻤﻔﻘﻮﺩﺓ ﻭﺃﺟﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﻬﻢ‬
‫ﺍﻟﺘﺬﻛﻴﺮ ﺑﻬﺎ‪.‬ﻭﻗﺪ ﺫﻛﺮﺗﻪ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﻭﺫﻛﺮﺗﻪ ﻫﻨﺎ‪ ،‬ﻭﻟﻮ ﺗﺘﺒﻌﺘﻪ‬
‫ﺣﺮﺻﺎ ﻋﻠﻰ ﻋﺪﻡ‬
‫ﹰ‬ ‫ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻟﺮﺑﻤﺎ ﺫﻛﺮﺗﻪ ﻓﻲ ﻛﻞ ﻓﺼﻞ‪ .‬ﻭﻟﻜﻦ‬
‫ﺍﻟﺘﻜﺮﺍﺭ ﻟﻦ ﺃﺫﻛﺮﻩ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ ﻭﺇﻥ ﻭﺟﺪ‪ .‬ﻭﻟﻜﻦ ﻟﻴﻌﻠﻢ‬

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‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ ﺃﻥ ﻋﺪﻡ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻬﺎﻡ ﺗﺤﺪﻳﺪﹰ ﺍ ﻓﻲ ﺍﻟﺼﻔﺤﺎﺕ‬
‫ﺍﻟﻘﺎﺩﻣﺔ ﻻ ﻳﻌﻨﻲ ﻋﺪﻡ ﻭﺟﻮﺩﻩ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃﺳﻄﻮﺭﺓ )ﻟﻴﺲ ﻭﻗﺘﻪ(‬
‫ﻫﺎ ﻧﺤﻦ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺨﺎﻣﺲ ﻋﺸﺮ ﺍﻟﻬﺠﺮﻱ‪ ،‬ﻭﻣﺎﺯﻟﻨﺎ ﻧﻘﺮﺃ ﻛﺘﺎﺏ‬
‫ﺍﻟﻠﻪ ﻭﻧﺘﻌﻠﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﻭﺃﺳﺒﺎﺏ ﺍﻟﻬﺰﻳﻤﺔ‪ ،‬ﻭﺳﺘﻈﻞ ﺍﻟﻘﺼﺔ ﺗﺘﻠﻰ‬
‫ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺃﻧﺰﻟﺖ ﺁﻳﺎﺕ ﻏﺰﻭﺓ ﺃﺣﺪ ﻓﻲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻓﻲ ﺃﻋﻘﺎﺏ‬
‫ﻭﺍﻗﻌﺔ ﻣﺆﻟﻤﺔ ﻭﻓﻲ ﻭﺳﻂ ﺃﺣﺰﺍﻥ ﻭﺁﻻﻡ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻓﻲ ﻇﻞ ﺗﺤﺪﱟ ﻛﺒﻴﺮ‬
‫ﻳﻮﺍﺟﻪ ﺍﻟﻤﺴﻠﻤﻴﻦ؛ ﻟﺮﺩ ﺍﻋﺘﺒﺎﺭﻫﻢ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺭﺟﻠﻬﻢ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﻭﺣﻤﺎﻳﺔ ﺩﻭﻟﺘﻬﻢ ﺍﻟﻮﻟﻴﺪﺓ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻧﺰﻟﺖ ﺍﻟﺴﻮﺭﺓ ﻭﺑﻬﺎ ﹺﺫﻛﺮ ﻟﻸﺧﻄﺎﺀ‬
‫ﻭﺍﻟﻌﺘﺎﺏ ﻋﻠﻴﻬﺎ‬
‫ﻫﻜﺬﺍ ﻋﻠﻨﺎ!!‬
‫ﻓﻲ ﺁﻳﺎﺕ ﺗﺘﻠﻰ ﻭﻟﻴﺲ ﻭﺣﻴﺎ ﻋﺎﺩﻳﺎ‪ ،‬ﺃﻭ ﺭﺅﻳﺔ ﻟﺮﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﺨﺒﺮﻫﺎ ﺧﺎﺻﺔ ﺃﺻﺤﺎﺑﻪ ﻭﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ‪ .‬ﻟﻢ ﺗﺘﺄﺧﺮ‬
‫ﺍﻟﺴﻮﺭﺓ ﺣﺘﻰ ﻳﻨﺘﺼﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻭﻻ ﻓﻲ ﻣﻌﺮﻛﺔ ﻣﻦ ﺍﻟﻤﻌﺎﺭﻙ ﺍﻟﺘﺎﻟﻴﺔ‬
‫ﺛﻢ ﺗﻌﺎﺗﺒﻬﻢ‪ ،‬ﻭﻛﻴﻒ ﺳﻴﻨﺘﺼﺮﻭﻥ ‪-‬ﺃﺻﻼ‪ -‬ﻓﻲ ﻣﻌﺮﻛﺔ ﻻﺣﻘﺔ ﺇﺫﺍ ﻟﻢ‬
‫ﻳﻌﻠﻤﻮﺍ ﺃﺧﻄﺎﺋﻬﻢ ﻭﻳﻘﻠﻌﻮﺍ ﻋﻨﻬﺎ؟!‬

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‫ﺇﻥ ﻣﻦ ﺑﻴﻨﻨﺎ ﺃﻧﺎﺳﺎ ﺃﺧﺸﻰ ﻟﻮ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﻟﻘﺎﻟﻮﺍ‪( :‬ﻟﻴﺲ ﻭﻗﺘﻪ(‪.‬‬
‫ﺇﻥ ﺭﺍﻓﻀﻲ ﺍﻟﻨﺼﺢ ‪-‬ﺗﺤﺖ ﺃﻱ ﻣﺴﻤﻰ ‪-‬ﻻ ﻳﺼﻨﻌﻮﻥ ﺷﻴﺌﺎ ﺫﺍ ﺑﺎﻝ‬
‫ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ‪.‬‬
‫ﺇﺫﺍ ﺣﺪﺛﺘﻪ ﻭﻗﺖ ﺍﻟﺮﺧﺎﺀ‪ ،‬ﻗﺎﻝ‪:‬ﻟﻴﺲ ﻫﺬﺍ ﻭﻗﺘﻪ ﻓﺈﻧﻲ ﻣﺸﻐﻮﻝ‬
‫ﺑﺎﻟﺒﻨﺎﺀ!‬
‫ﻭﺇﺫﺍ ﺣﺪﺛﺘﻪ ﻭﻗﺖ ﺍﻟﺸﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻭﻗﺘﻪ ﺩﻋﻨﻲ ﺣﺘﻰ‬
‫ﺃﺗﺠﺎﻭﺯ ﺍﻟﻤﺤﻨﺔ ﺃﻭﻻ!‬
‫ﻭﻫﻞ ﺳﺘﺘﺠﺎﻭﺯﻫﺎ ﻭﺃﻧﺖ ﻣﺎﺯﻟﺖ ﻣﻘﻴﻤﺎ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ‬
‫ﺃﻭﻗﻌﺘﻚ ﻓﻴﻬﺎ؟!‬
‫ﺇﺫﺍ ﻧﺒﻬﺖ ﻋﻠﻰ ﺍﻟﻤﻌﺎﺻﻲ ﻭﺍﻷﺧﻄﺎﺀ ﻗﺎﻝ ﻟﻴﺲ ﻭﻗﺘﻪ ﺳﺘﺸﻤﺖ‬
‫ﺑﻨﺎ ﺍﻷﻋﺪﺍﺀ!‬
‫ﻭﻫﻞ ﺃﺷﻤﺘﺖ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻷﻋﺪﺍﺀ؟!‬
‫ﻭﻫﻞ ﺳﺘﻨﺠﻮ ﻣﻦ ﺷﻤﺎﺗﺔ ﺍﻷﻋﺪﺍﺀ ﺇﺫﺍ ﺑﻘﻴﺖ ﻋﻠﻰ ﺃﺑﺎﻃﻴﻠﻚ ﺍﻟﺘﻲ‬
‫ﺳﺘﻘﻮﺩﻙ ﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺨﺴﺎﺋﺮ ﻭﺍﻟﻤﺼﺎﺋﺐ؟!‬
‫ﺇﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺻﺢ ﺍﺗﺒﺎﻉ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺍﻟﻮﻗﻔﺔ‬
‫ﺍﻷﻭﻟﻰ؛ ﺣﺘﻰ ﻳﻜﻮﻥ ﻧﺼﺤﻪ ﺩﻓﻌﺎ ﻭﺑﻨﺎﺀ ﻟﻠﻤﻨﺼﻮﺡ ﺳﻮﺍﺀ ﻛﺎﻥ‬

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‫ﺍﻟﻤﻨﺼﻮﺡ ﻓﺮﺩﺍ ﺃﻭ ﻣﺠﺘﻤﻌﺎ‪ ،‬ﻟﻜ ﱠﻦ ﻋﻠﻰ ﺍﻟﻤﻨﺼﻮﺡ ‪-‬ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪-‬‬
‫ﺃﻥ ﻳﺘﻘﺒﻞ ﺍﻟﻨﺼﺢ ﻭﻳﻨﻈﺮ ﻓﻲ ﻧﻔﺴﻪ ﻭﺃﺧﻄﺎﺋﻪ‪ ،‬ﻭﻻ ﻳﺘﻌﻠﻞ ﺑﻌﻠﻞ ﻭﺍﻫﻴﺔ‬
‫ﺗﺒﻘﻴﻪ ﻓﻲ ﻣﻜﺎﻧﻪ ﺇﻟﻰ ﺍﻷﺑﺪ‪.‬‬
‫ﻭﻟﻴﻌﻠﻢ ﻛﻞ ﻣﺴﻠﻢ‪ :‬ﺃﻧﻪ ﻃﺎﻟﻤﺎ ﺃﻥ ﻭﻗﺖ ﺳﻤﺎﻉ ﻭﻗﺒﻮﻝ ﺍﻟﻨﺼﺢ‬
‫ﺍﻟﺼﺎﺩﻕ ﺍﻟﻤﺴﺘﻨﺪ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻟﻢ ﻳﺄﺕ ﻓﻮﻗﺖ ﺍﻟﻨﻬﻮﺽ ﻭﺍﻟﻨﺼﺮ‬
‫ﺃﻳﻀﺎ ﻟﻢ ﻳﺄﺕ‪.‬‬
‫ﹰ‬

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‫‪‬‬
‫ﻣﺪﺭﺳﺔ ﺍﻟﻌﺪﻝ‬
‫ﻫﻮ ﻣﻤﺎ أﺟﻤﻌﺖ ﻋﻠﻰ ﺣﺒﻪ ﻗﻠﻮب اﻟﺒﺸﺮ ﻋﻠﻰ‬
‫اﺧﺘﻼف أدﻳﺎﻧﻬﻢ وأﺟﻨﺎﺳﻬﻢ‪ ،‬وﻣﻤﺎ ﺗﺘﻮق إﻟﻴﻪ‬
‫اﻟﺮوح وﺗﺤﻠﻢ ﺑﻪ اﻟﻨﻔﺲ وﺗﺴﻌﻰ إﻟﻴﻪ وﺗﻄﺎﻟﺐ ﺑﻪ‪.‬‬

‫ﻭﻟﻜﻦ ‪-‬ﻟﻸﺳﻒ‪ -‬ﺭﻏﻢ ﺃﻥ ﺣﺒﻪ ﻭﻃﻠﺒﻪ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻓﻲ ﺍﻟﺒﺸﺮ ﻓﺈﻥ‬

‫ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻐﺎﺋﺐ ﻋﻦ ﺣﻴﺎﺗﻬﻢ ﻭﻭﺍﻗﻌﻬﻢ‪ .‬ﺇﻧﻪ ﺍﻟﻌﺪﻝ‬
‫ﺗﺤﻘﻘﻪ ﹰ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺨﻠﻮ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺗﺮﺗﻴﺐ ﺍﻷﻭﺭﺍﻕ ﻭﺍﻷﻓﻜﺎﺭ ﻣﻦ‬
‫ﺃﺟﻞ ﺍﻹﺻﻼﺡ ﺩﻭﻥ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻷﻫﻢ ﺩﻭﻥ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻭﺳﺎﺋﻞ ﺗﺤﻘﻴﻘﻪ ﻭﺃﻫﻤﻴﺘﻪ‪ ،‬ﻓﻲ‬
‫ﻫﺬﻩ ﺍﻟﻠﺤﻈﺎﺕ ﻣﻦ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺴﺘﻘﻄﻊ ﺃﻥ ﻧﺒﺤﺮ ﻣﻌﺎ ﻣﻊ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ‬
‫ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻣﺮﺟﻌﻨﺎ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺔ ﻛﻤﺎ ﻛﺎﻧﺖ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﻘﻂ‬
‫ﻟﻘﺪ ﺍﺭﺗﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﻝ ﻓﻲ ﻋﻘﻮﻝ ﺍﻟﻜﺜﻴﺮﻳﻦ ﺑﺎﻟﺤﻜﺎﻡ ﻭﺍﻟﻘﻀﺎﺀ‬
‫ﻭﻣﺎ ﺷﺎﺑﻪ؛ ﻛﻠﻤﺎ ﺳﻤﻌﻮﺍ ﺁﻳﺔ ﺃﻭ ﺣﺪﻳﺚ ﺃﻭ ﻣﻘﻮﻟﺔ ﺣﻜﻴﻢ ﻋﻦ ﻣﺪﺡ‬

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‫ﺍﻟﻌﺪﻝ ﺃﻭ ﺫﻡ ﺍﻟﻈﻠﻢ ﺃﺳﻘﻄﻮﻫﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺤﺎﻛﻢ ﻭﻟﻢ‬
‫ﺗﺘﺠﺎﻭﺯ ﺃﺫﻫﺎﻧﻬﻢ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﻨﻤﻄﻲ ﺍﻟﻘﺎﺻﺮ‪ .‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻟﻢ ﻳﺘﺠﺎﻭﺯ‬
‫ﻭﺍﻗﻌﻬﻢ ﺍﻟﺤﻀﻴﺾ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ‪.‬‬
‫ﺇﻥ ﺳﻄﺤﻴﺔ ﺍﻟﻔﻬﻢ ﻳﻜﻮﻥ ﻟﻬﺎ ﺩﻭﺭ ﺃﺣﻴﺎﻧﺎ ﻓﻲ ﻧﻤﺎﺫﺝ ﺍﻻﻧﻔﺼﺎﻡ‬
‫ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ‪ ،‬ﻓﺘﺠﺪﻩ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻌﺪﻝ ﻟﻴﻞ ﻧﻬﺎﺭ ﻭﻳﻨﺘﻘﺪ ﻣﻦ ﻳﺤﻴﺪ ﻋﻨﻪ‬
‫ﻭﺭﺑﻤﺎ ﻳﺘﻈﺎﻫﺮ ﻭﻳﺠﺎﺯﻑ ﺑﺤﻴﺎﺗﻪ ﻷﺟﻞ ﺗﺤﻘﻴﻘﻪ ﻭﻫﻮ ﻓﻲ ﺑﻴﺘﻪ ﻇﺎﻟﻢ! ﺃﻭ‬
‫ﻓﻲ ﻋﻤﻠﻪ ﻇﺎﻟﻢ! ﺃﻭ ﻓﻲ ﺭﺃﻳﻪ ﻭﺗﻘﻴﻴﻢ ﺍﻵﺧﺮﻳﻦ ﻇﺎﻟﻢ ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ‬
‫ﺍﻟﻤﻮﺿﻮﻋﻴﺔ ﻭﺍﻹﻧﺼﺎﻑ!!‬
‫ﻭﺍﻟﻤﺘﺄﻣﻞ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻳﺠﺪﻫﺎ ﺗﻘﻮﻡ ﻫﺬﺍ ﺍﻟﻘﺼﻮﺭ ﻭﺗﻮﺳﻊ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﻝ ﻓﻲ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻓﺘﺘﻨﺎﻭﻝ ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺍﻟﺰﻭﺟﺎﺕ ﺣﺎﻝ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺏ ﹶﻟﻜﹸﻢ‬ ‫ﺍﻟﺘﻌﺪﺩ ﴿ ﹶﻭﺇﹺ ﹾﻥ ﺧ ﹾﻔﺘ ﹾﹸﻢ ﹶﺃﻻﱠ ﹸﺗ ﹾﻘﺴ ﹸﻄﻮ ﹾﺍ ﻓﻲ ﺍ ﹾﻟ ﹶﻴﺘ ﹶﹶﺎﻣﻰ ﹶﻓﺎﻧﻜ ﹸﺤﻮ ﹾﺍ ﹶﻣﺎ ﹶﻃ ﹶ‬
‫ﹶﺙ ﻭﺭﺑﺎﻉ ﹶﻓﺈﹺ ﹾﻥ ﹺﺧ ﹾﻔﺘﹸﻢ ﹶﺃﻻﱠ ﹶﺗﻌ ﹺﺪ ﹸﻟﻮ ﹾﺍ ﹶﻓﻮ ﹺ‬
‫ﺍﺣﺪﹶ ﹰﺓ ﹶﺃ ﹾﻭ ﹶﻣﺎ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹾ‬ ‫ﱢﻣ ﹶﻦ ﺍﻟﻨ ﹶﱢﺴﺎﺀ ﹶﻣ ﹾﺜﻨﹶﻰ ﹶﻭ ﹸﺛﻼ ﹶ ﹶ ﹸ ﹶ ﹶ‬
‫ﹶﺖ ﹶﺃ ﹾﻳ ﹶﻤﺎ ﹸﻧﻜ ﹾﹸﻢ ﹶﺫﻟﹺ ﹶ‬
‫ﻚ ﹶﺃ ﹾﺩﻧﹶﻰ ﹶﺃﻻﱠ ﹶﺗ ﹸﻌﻮ ﹸﻟﻮ ﹾﺍ)‪﴾ (٣‬‬ ‫ﹶﻣ ﹶﻠﻜ ﹾ‬
‫ﻭﻋﻦ ﺍﻟﻌﺪﻝ ﻣﻊ ﺍﻟﻴﺘﻴﻢ ﻭﺣﻔﻆ ﺣﻘﻪ ﴿ ﹶﻭﺍ ﹾﺑ ﹶﺘ ﹸﻠﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﻴﺘ ﹶﹶﺎﻣﻰ ﹶﺣﺘ ﹶﱠﻰ‬
‫ﹶﺎﺡ ﹶﻓﺈﹺ ﹾﻥ ﺁﻧ ﹾﹶﺴﺘﹸﻢ ﱢﻣﻨ ﹸﹾﻬ ﹾﻢ ﹸﺭ ﹾﺷﺪﹰ ﺍ ﹶﻓﺎ ﹾﺩ ﹶﻓ ﹸﻌﻮ ﹾﺍ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺃ ﹾﻣ ﹶﻮﺍ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻭﻻﹶ‬
‫ﺇﹺ ﹶﺫﺍ ﹶﺑ ﹶﻠﻐﹸﻮ ﹾﺍ ﺍﻟﻨﱢﻜ ﹶ‬
‫ﻒ ﹶﻭ ﹶﻣﻦ‬ ‫ﹶﺎﻥ ﹶﻏﻨ ﹺ ‪y‬ﻴﺎ ﹶﻓ ﹾﻠ ﹶﻴ ﹾﺴ ﹶﺘ ﹾﻌ ﹺﻔ ﹾ‬ ‫ﺗ ﹾﹶﺄ ﹸﻛ ﹸﻠ ﹶ‬
‫ﻮﻫﺎ ﺇﹺ ﹾﺳ ﹶﺮﺍ ﹰﻓﺎ ﹶﻭﺑﹺﺪﹶ ﹰﺍﺭﺍ ﹶﺃﻥ ﹶﻳ ﹾﻜ ﹶﺒ ﹸﺮﻭ ﹾﺍ ﹶﻭ ﹶﻣﻦ ﻛ ﹶ‬
‫ﹶﺎﻥ ﹶﻓ ﹺﻘﻴﺮﺍ ﹶﻓ ﹾﻠﻴ ﹾﺄﻛ ﹾﹸﻞ ﺑﹺﺎ ﹾﻟﻤﻌﺮ ﹺ‬
‫ﻭﻑ ﹶﻓﺈﹺ ﹶﺫﺍ ﹶﺩ ﹶﻓ ﹾﻌﺘ ﹾﹸﻢ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺃ ﹾﻣ ﹶﻮﺍ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻓ ﹶﺄ ﹾﺷ ﹺﻬﺪﹸ ﻭ ﹾﺍ‬ ‫ﹶ ﹾﹸ‬ ‫ﻛ ﹶ ﹰ ﹶ‬

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 ‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻛ ﹶﻔﻰ ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ ﹶﺣ ﹺﺴﻴ ﹰﺒﺎ)‪﴾ (٦‬‬
‫ﻭﻋﻦ ﺍﻟﻌﺪﻝ ﻣﻊ ﻋﺎﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﻊ ﺍﻟﺸﺮﻛﺎﺀ ﻭﺣﻔﻆ ﺃﻣﻮﺍﻟﻬﻢ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﻻﹶ ﺗ ﹾﹶﺄ ﹸﻛ ﹸﻠﻮ ﹾﺍ ﹶﺃ ﹾﻣ ﹶﻮﺍ ﹶﻟﻜ ﹾﹸﻢ ﹶﺑ ﹾﻴﻨﹶﻜ ﹾﹸﻢ‬ ‫ﹺ‬
‫ﻭﻋﺪﻡ ﺃﻛﻠﻬﺎ ﺑﺎﻟﺒﺎﻃﻞ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﺍﺽ ﱢﻣﻨﻜ ﹾﹸﻢ ﹶﻭﻻﹶ ﹶﺗ ﹾﻘ ﹸﺘ ﹸﻠﻮ ﹾﺍ ﹶﺃﻧ ﹸﻔ ﹶﺴﻜ ﹾﹸﻢ ﺇﹺ ﱠﻥ‬ ‫ﹸﻮﻥ ﺗﹺ ﹶﺠ ﹶﺎﺭ ﹰﺓ ﹶﻋﻦ ﺗ ﹶﹶﺮ ﹴ‬
‫ﺑﹺﺎ ﹾﻟ ﹶﺒﺎﻃﹺ ﹺﻞ ﺇﹺﻻﱠ ﹶﺃﻥ ﹶﺗﻜ ﹶ‬
‫ﹺ‬
‫ﻴﻤﺎ )‪﴾ (٢٩‬‬ ‫ﹶﺎﻥ ﺑﹺﻜ ﹾﹸﻢ ﹶﺭﺣ ﹰ‬
‫ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬
‫ﻭﻋﻦ ﺍﻟﻌﺪﻝ ﺣﺎﻝ ﺍﻟﺤﻜﻢ ﺑﻴﻦ ﺯﻭﺟﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ ﻭﺇﺭﺍﺩﺓ‬
‫ﺎﻕ ﹶﺑ ﹾﻴﻨ ﹺ ﹺﻬ ﹶﻤﺎ ﹶﻓﺎ ﹾﺑ ﹶﻌ ﹸﺜﻮ ﹾﺍ ﹶﺣﻜ ﹰﹶﻤﺎ‬ ‫ﺍﻹﺻﻼﺡ ﻭﺍﻟﺼﺪﻕ ﻓﻴﻬﺎ ﴿ ﹶﻭﺇﹺ ﹾﻥ ﹺﺧ ﹾﻔﺘ ﹾﹸﻢ ﹺﺷ ﹶﻘ ﹶ‬
‫ﱢﻣ ﹾﻦ ﹶﺃ ﹾﻫﻠﹺ ﹺﻪ ﹶﻭ ﹶﺣﻜ ﹰﹶﻤﺎ ﱢﻣ ﹾﻦ ﹶﺃ ﹾﻫﻠﹺ ﹶﻬﺎ ﺇﹺﻥ ﹸﻳ ﹺﺮﻳﺪﹶ ﺍ ﺇﹺ ﹾﺻﻼ ﹰﹶﺣﺎ ﹸﻳ ﹶﻮ ﱢﻓ ﹺﻖ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹶﻤﺎ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ‬
‫ﻴﻤﺎ ﹶﺧﺒﹺ ﹰﻴﺮﺍ )‪﴾ (٣٥‬‬ ‫ﻛ ﹶ ﹺ‬
‫ﹶﺎﻥ ﹶﻋﻠ ﹰ‬
‫ﻭﺍﻷﻣﺮ ﺑﺮﺩ ﺍﻷﻣﺎﻧﺎﺕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﴿ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻳ ﹾﺄ ﹸﻣ ﹸﺮﻛ ﹾﹸﻢ ﹶﺃﻥ ﺗﹸﺆ ﱡﺩﻭ ﹾﺍ‬
‫ﱠﺎﺱ ﹶﺃﻥ ﺗ ﹾﹶﺤﻜ ﹸﹸﻤﻮ ﹾﺍ ﺑﹺﺎ ﹾﻟ ﹶﻌﺪﹾ ﹺﻝ‬ ‫ﹶﺎﺕ ﺇﹺ ﹶﻟﻰ ﹶﺃ ﹾﻫﻠﹺ ﹶﻬﺎ ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﺣﻜ ﹾﹶﻤﺘﹸﻢ ﹶﺑ ﹾﻴ ﹶﻦ ﺍﻟﻨ ﹺ‬‫ﺍﻷﹶﻣﺎﻧ ﹺ‬
‫ﹶ‬
‫ﹶﺎﻥ ﹶﺳ ﹺﻤﻴ ﹰﻌﺎ ﹶﺑ ﹺﺼ ﹰﻴﺮﺍ)‪ ﴾ (٥٨‬ﺑﺠﺎﻧﺐ‬ ‫ﻈﻜﹸﻢ ﺑﹺ ﹺﻪ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬
‫ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻧﹺ ﹺﻌ ﱠﻤﺎ ﹶﻳ ﹺﻌ ﹸ‬
‫ﺍﻷﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻓﻲ ﺃﺩﺍﺀ ﺍﻟﻤﻮﺍﺭﻳﺚ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﻣﻊ ﺍﻟﻌﺪﻭ ﻭﻫﻮ ﻣﺎ ﺳﻨﻔﺮﺩ‬
‫ﻟﻪ ﻭﻗﻔﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﺁﻳﺎﺕ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻈﻠﻢ‬
‫ﺃﻭ ﺃﺣﺎﺩﻳﺜﻪ ﻋﻠﻴﻚ ﺃﻥ ﺗﻮﺳﻊ ﺃﻓﻘﻚ‪ ،‬ﻭﺃﻥ ﺗﺴﻘﻄﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻚ ﻗﺒﻞ‬
‫ﺃﻱ ﺃﺣﺪ؛ ﻛﻲ ﺗﻌﻠﻢ ﺃﻳﻦ ﺃﻧﺖ ﻣﻨﻬﺎ؟ ﺣﺘﻰ ﻻ ﺗﻜﻮﻥ ﻭﺍﻗﻌﺎ ﻓﻲ ﻇﻠﻢ‬

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‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺃﻧﺖ ﻻ ﺗﺸﻌﺮ‪ .‬ﻭﺗﺤﺴﺐ ﺃﻧﻚ ﺗﺤﺴﻦ ﺻﻨﻌﺎ ﺇﺫ ﺇﻧﻚ ﻟﺴﺖ‬
‫ﺻﺎﺣﺐ ﺟﺎﻩ ﻭﻻ ﺳﻠﻄﺔ ﻗﻀﺎﺋﻴﺔ ﺭﺳﻤﻴﺔ‪ ،‬ﻓﻜﻠﻨﺎ ﻗﺎﺽ ﻓﻲ ﻣﺤﻴﻄﻪ ﻭﻛﻠﻨﺎ‬
‫ﻣﻌﺮﺽ ﻟﻠﻮﻗﻮﻉ ﻓﻲ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﺎﺣﺬﺭ ﻭﺍﻧﺘﺒﻪ ﻭﺭﺍﺟﻊ ﻧﻔﺴﻚ ﺟﻴﺪﺍ!!‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺤﺪﻳﺪ ﺍﻟﺤﻘﻮﻕ‪ ..‬ﺃﻭﻟﻰ ﺧﻄﻮﺍﺕ ﺍﻟﻌﺪﻝ‬
‫ﻛﻲ ﻳﺘﺤﻘﻖ ﺍﻟﻌﺪﻝ ﻓﻲ ﺃﻱ ﻣﺠﺘﻤﻊ ﻭﻋﻠﻰ ﺃﻱ ﻣﺴﺘﻮ￯ ﺑﺪﺍﻳﺔ ﻣﻦ‬
‫ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﻭ ﻛﺬﻟﻚ ﺍﻟﻌﺪﻝ ﻓﻲ ﺩﻭﺍﻭﻳﻦ ﺍﻟﺤﻜﻢ ﻭﺍﻟﻘﻀﺎﺀ‬
‫ﻻ ﺑﺪ ﺃﻥ ﺗﺘﺤﺪﺩ ﺣﻘﻮﻕ ﻛﻞ ﻓﺮﺩ ﻭﻭﺍﺟﺒﺎﺗﻪ ﺣﺘﻰ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻗﺎﻋﺪﺓ‬
‫ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻟﻠﻔﺼﻞ‪ ،‬ﻭﺣﺘﻰ ﻻ ﻳﻜﻮﻥ ﻟﻠﻈﺎﻟﻢ ﺣﺠﺔ ﻓﻲ ﻇﻠﻢ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻟﺬﻟﻚ ﺗﺠﺪ –ﺩﻭﻣﺎ‪ -‬ﻓﻲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺘﻲ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻟﻈﻠﻢ ﻳﻨﺨﻔﺾ‬
‫ﻓﻴﻬﺎ ﺍﻟﻮﻋﻲ ﻭﻻ ﺑﺪ‪.‬‬
‫ﻳﺤﺮﺹ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺗﺠﻬﻴﻞ ﺯﻭﺟﺘﻪ ﺑﺤﻘﻮﻗﻬﺎ ﻋﻠﻴﻪ ﻭﺑﺤﻘﻮﻕ‬
‫ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻳﺤﺮﺹ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺸﺮﻛﺎﺕ ﻋﻠﻰ ﻋﺪﻡ ﻭﺿﻊ‬
‫ﻻﺋﺤﺔ ﻭﺍﺿﺤﺔ ﺛﺎﺑﺘﺔ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻞ ﻳﻜﻮﻥ ﺗﻘﻴﻴﻢ ﺍﻟﻤﻮﺍﻗﻒ‬
‫ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻬﻮ￯‪ ،‬ﻓﺈﻥ ﻭﺍﻓﻖ ﺍﻟﻬﻮ￯ ﺷﻴ ﹰﺌﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺃﺧﺮﺟﺖ ﻣﻦ‬
‫ﺍﻷﺩﺭﺍﺝ ﻭﺃﻋﻠﻨﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻮﺍﻓﻖ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻼﺋﺤﺔ ﻓﻼ ﻗﺎﻧﻮﻥ ﻭﻻ‬
‫ﻻﺋﺤﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﻣﺴﺘﻮ￯ ﺍﻟﻤﺠﺘﻤﻊ ﻛﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺮﻳﺺ ﻋﻠﻰ‬
‫ﺍﻟﻌﺪﻝ ﻻ ﻳﻀﺮﻩ ﻭﻋﻲ ﻣﻦ ﺗﺤﺘﻪ‪.‬‬

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‫ﺑﺎﻟﻌﻜﺲ ﻓﻔﻴﻪ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻤﺼﻠﺤﺔ ﻭﺣﻤﺎﻳﺘﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﻈﻠﻢ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﺩﻭﻣﺎ ﻳﺤﺜﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺗﺼﻮﻳﺒﻬﻢ ﺇﺫﺍ ﺣﺎﺩﻭﺍ ﻋﻦ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺃﻧﻰ ﻟﻠﻨﺎﺱ ﺃﻥ ﻳﺼﻮﺑﻮﻧﻬﻢ ﻭﻫﻢ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ ﺣﻘﻮﻗﻬﻢ؟!‬
‫ﻭﻻ ﻋﺠﺐ ﺃﻥ ﻳﺠﺘﻤﻊ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ﻣﻊ‬
‫ﺫﻛﺮ ﺍﻟﺤﻘﻮﻕ ﻭﺗﺤﺪﻳﺪﻫﺎ!‬
‫ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻻ ﺍﻟﺤﺼﺮ‪ :‬ﺟﺎﺀﺕ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺗﺤﺪﺩ‬
‫ﺣﻘﻮﻕ ﺍﻟﻮﺭﺛﺔ ﻓﻲ ﺁﻳﺎﺕ ﺑﻠﻴﻐﺔ ﻣﻌﺠﺰﺓ‪ ،‬ﻭﺫﻛﺮﺕ ﺷﻴ ﹰﺌﺎ ﻣﻦ ﺣﻘﻮﻕ‬
‫ﺍﻷﻳﺘﺎﻡ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪ ،‬ﻭﺫﻛﺮﺕ ﺷﻴ ﹰﺌﺎ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻮﻥ ﹶﻋ ﹶﻠﻰ ﺍﻟﻨ ﹶﱢﺴﺎﺀ ﺑﹺ ﹶﻤﺎ ﹶﻓ ﱠﻀ ﹶﻞ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻬ ﹾﻢ ﹶﻋ ﹶﻠﻰ‬ ‫ﺍﻟﺮ ﹶﺟ ﹸﺎﻝ ﹶﻗ ﱠﻮ ﹸﺍﻣ ﹶ‬ ‫ﺗﻌﺎﻟﻰ﴿ ﱢ‬
‫ﺐ‬ ‫ﺎﺕ ﱢﻟ ﹾﻠ ﹶﻐ ﹾﻴ ﹺ‬‫ﹶﺎﺕ ﹶﺣﺎﻓﹺ ﹶﻈ ﹲ‬ ‫ﺎﺕ ﹶﻗﺎﻧﹺﺘ ﹲ‬ ‫ﺎﻟﺼﺎﻟﹺ ﹶﺤ ﹸ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺾ ﹶﻭﺑﹺ ﹶﻤﺎ ﹶﺃﻧ ﹶﻔ ﹸﻘﻮ ﹾﺍ ﻣ ﹾﻦ ﹶﺃ ﹾﻣ ﹶﻮﺍﻟ ﹺﻬ ﹾﻢ ﹶﻓ ﱠ‬
‫ﹶﺑ ﹾﻌ ﹴ‬
‫ﻭﻫ ﱠﻦ ﻓﹺﻲ‬ ‫ﻮﻫ ﱠﻦ ﹶﻭ ﹾﺍﻫ ﹸﺠ ﹸﺮ ﹸ‬
‫ﹺ‬
‫ﻮﻥ ﻧ ﹸﹸﺸﻮﺯ ﹸﹶﻫ ﱠﻦ ﹶﻓﻌ ﹸﻈ ﹸ‬ ‫ﺑﹺ ﹶﻤﺎ ﹶﺣ ﹺﻔ ﹶﻆ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭﺍﻟﻼﱠﺗﹺﻲ ﺗﹶﺨﹶ ﺎ ﹸﻓ ﹶ‬
‫ﻼ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ‬ ‫ﻮﻫ ﱠﻦ ﹶﻓﺈﹺ ﹾﻥ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﻜ ﹾﹸﻢ ﹶﻓ ﹶ‬
‫ﻼ ﹶﺗ ﹾﺒﻐﹸﻮ ﹾﺍ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﱠﻦ ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﺍﺿ ﹺﺮ ﹸﺑ ﹸ‬‫ﺎﺟ ﹺﻊ ﹶﻭ ﹾ‬ ‫ﺍ ﹾﻟ ﹶﻤ ﹶﻀ ﹺ‬
‫ﹶﺎﻥ ﹶﻋﻠﹺ ‪y‬ﻴﺎ ﹶﻛﺒﹺ ﹰﻴﺮﺍ )‪﴾ (٣٤‬‬ ‫ﻛ ﹶ‬
‫ﻭﺷﻴ ﹰﺌﺎ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻤﻄﻠﻘﺔ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ﹶﻭﺇﹺ ﹾﻥ ﹶﺃ ﹶﺭﺩﺗ ﹸﱡﻢ ﹾﺍﺳﺘﹺ ﹾﺒﺪﹶ ﹶﺍﻝ ﺯ ﹾﹶﻭﺝﹴ‬
‫ﻼ ﺗ ﹾﹶﺄ ﹸﺧ ﹸﺬﻭ ﹾﺍ ﹺﻣ ﹾﻨ ﹸﻪ ﺷﻴﺌﹰﺎ ﹶﺃﺗ ﹾﹶﺄ ﹸﺧ ﹸﺬﻭ ﹶﻧ ﹸﻪ‬
‫ﹶﺎﻥ ﺯ ﹾﹶﻭﺝﹴ ﹶﻭﺁ ﹶﺗ ﹾﻴﺘ ﹾﹸﻢ ﺇﹺ ﹾﺣﺪﹶ ﹸﺍﻫ ﱠﻦ ﹺﻗﻨ ﹶﻄ ﹰﺎﺭﺍ ﹶﻓ ﹶ‬
‫ﱠﻣﻜ ﹶ‬
‫ﻒ ﺗ ﹾﹶﺄ ﹸﺧ ﹸﺬﻭ ﹶﻧ ﹸﻪ ﹶﻭ ﹶﻗﺪﹾ ﹶﺃ ﹾﻓ ﹶﻀﻰ ﹶﺑ ﹾﻌ ﹸﻀﻜ ﹾﹸﻢ ﺇﹺ ﹶﻟﻰ‬
‫ﹸﺑ ﹾﻬﺘﹶﺎﻧﹰﺎ ﹶﻭﺇﹺ ﹾﺛ ﹰﻤﺎ ﱡﻣﺒﹺﻴﻨﹰﺎ )‪ (٢٠‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶ‬

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 ‫ﺾ ﹶﻭ ﹶﺃ ﹶﺧ ﹾﺬ ﹶﻥ ﹺﻣﻨﻜﹸﻢ ﱢﻣﻴ ﹶﺜﺎ ﹰﻗﺎ ﹶﻏﻠﹺﻴ ﹰﻈﺎ )‪﴾ (٢١‬‬
‫ﹶﺑ ﹾﻌ ﹴ‬
‫ﻭﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺠﻴﺮﺓ ﻭﺍﻟﺼﺤﺒﺔ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬
‫﴿ ﹶﻭﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻭﻻﹶ ﺗ ﹾﹸﺸ ﹺﺮﻛﹸﻮ ﹾﺍ ﺑﹺ ﹺﻪ ﺷﻴﺌﹰﺎ ﹶﻭﺑﹺﺎ ﹾﻟ ﹶﻮﺍﻟﹺﺪﹶ ﹾﻳ ﹺﻦ ﺇﹺ ﹾﺣ ﹶﺴﺎﻧﹰﺎ ﹶﻭﺑﹺ ﹺﺬﻱ ﺍ ﹾﻟ ﹸﻘ ﹾﺮ ﹶﺑﻰ‬
‫ﺎﺣ ﹺ‬ ‫ﹸﺐ ﻭﺍﻟﺼ ﹺ‬ ‫ﺎﺭ ﹺﺫﻱ ﺍ ﹾﻟ ﹸﻘ ﹾﺮ ﹶﺑﻰ ﹶﻭﺍ ﹾﻟ ﹶﺠ ﹺ‬ ‫ﻴﻦ ﹶﻭﺍ ﹾﻟ ﹶﺠ ﹺ‬ ‫ﹶﻭﺍ ﹾﻟ ﹶﻴﺘ ﹶﹶﺎﻣﻰ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹶﺴﺎﻛﹺ ﹺ‬
‫ﺐ‬ ‫ﺎﺭ ﺍ ﹾﻟ ﹸﺠﻨ ﹺ ﹶ ﱠ‬
‫ﹺ‬
‫ﹶﺎﻥ‬
‫ﺐ ﹶﻣﻦ ﻛ ﹶ‬ ‫ﹶﺖ ﹶﺃ ﹾﻳ ﹶﻤﺎ ﹸﻧﻜ ﹾﹸﻢ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻻﹶ ﹸﻳﺤ ﱡ‬ ‫ﻴﻞ ﹶﻭ ﹶﻣﺎ ﹶﻣ ﹶﻠﻜ ﹾ‬‫ﺍﻟﺴﺒﹺ ﹺ‬‫ﻨﺐ ﹶﻭﺍ ﹾﺑ ﹺﻦ ﱠ‬ ‫ﺎﻟﺠ ﹺ‬ ‫ﺑﹺ ﹶ‬
‫ﻮﺭﺍ )‪﴾ (٣٦‬‬ ‫ﹸﻣﺨﹾ ﺘﹶﺎﻻﹰ ﹶﻓﺨﹸ ﹰ‬
‫ﻭﺣﻘﻮﻕ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﺍﻟﺪﺍﻥ‬
‫ﻴﻞ ﺍﻟ ﹼﻠ ﹺﻪ‬
‫ﻮﻥ ﻓﹺﻲ ﹶﺳﺒﹺ ﹺ‬ ‫﴿ﻭ ﹶﻣﺎ ﹶﻟﻜ ﹾﹸﻢ ﻻﹶ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠ ﹶ‬ ‫ﻓﻲ ﺍﻧﻘﺎﺫﻫﻢ ﻭﺍﻟﺪﻓﻊ ﻋﻨﻬﻢ ﹶ‬
‫ﺎﻝ ﻭﺍﻟﻨﱢﺴﺎﺀ ﻭﺍ ﹾﻟ ﹺﻮ ﹾﻟﺪﹶ ﹺ ﹺ‬ ‫ﻭﺍ ﹾﻟﻤﺴﺘ ﹾﹶﻀﻌ ﹺﻔ ﹺ‬
‫ﻳﻦ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ‬
‫ﻮﻥ ﹶﺭ ﱠﺑﻨﹶﺎ‬ ‫ﺍﻥ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﺍﻟﺮ ﹶﺟ ﹺ ﹶ ﹶ ﹶ‬ ‫ﻴﻦ ﻣ ﹶﻦ ﱢ‬ ‫ﹶ ﹸ ﹾ ﹶ ﹶ‬
‫ﻧﻚ ﹶﻭﻟﹺ ‪y‬ﻴﺎ‬‫ﺍﺟ ﹶﻌﻞ ﱠﻟﻨﹶﺎ ﹺﻣﻦ ﱠﻟﺪﹸ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬
‫ﹶﺃ ﹾﺧ ﹺﺮ ﹾﺟﻨﹶﺎ ﻣ ﹾﻦ ﹶﻫـﺬﻩ ﺍ ﹾﻟ ﹶﻘ ﹾﺮ ﹶﻳﺔ ﺍﻟ ﱠﻈﺎﻟ ﹺﻢ ﹶﺃ ﹾﻫ ﹸﻠ ﹶﻬﺎ ﹶﻭ ﹾ‬
‫ﻧﻚ ﻧ ﹺﹶﺼ ﹰﻴﺮﺍ )‪﴾ (٧٥‬‬ ‫ﺍﺟ ﹶﻌﻞ ﱠﻟﻨﹶﺎ ﹺﻣﻦ ﱠﻟﺪﹸ ﹶ‬
‫ﹶﻭ ﹾ‬
‫ﻭﺣﺪﻭﺩ ﺻﻼﺣﻴﺎﺕ ﺍﻟﻌﻮﺍﻡ ﻓﻲ ﺇﺫﺍﻋﺔ ﻛﻞ ﻣﺎ ﻳﺴﻤﻌﻮﻥ ﺩﻭﻥ‬
‫ﺎﺀﻫ ﹾﻢ ﹶﺃ ﹾﻣ ﹲﺮ ﱢﻣ ﹶﻦ ﺍﻷﹶ ﹾﻣ ﹺﻦ‬ ‫ﻋﻮﺩﺓ ﻷﻫﻞ ﺍﻟﺘﺨﺼﺺ ﻭﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﴿ ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﺟ ﹸ‬
‫ﻮﻝ ﹶﻭﺇﹺ ﹶﻟﻰ ﹸﺃ ﹾﻭﻟﹺﻲ ﺍﻷﹶ ﹾﻣ ﹺﺮ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ‬ ‫ﻑ ﹶﺃ ﹶﺫﺍ ﹸﻋﻮ ﹾﺍ ﺑﹺ ﹺﻪ ﹶﻭ ﹶﻟ ﹾﻮ ﺭ ﱡﺩﻭ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﺍﻟﺮﺳ ﹺ‬
‫ﱠ ﹸ‬ ‫ﹶ‬
‫ﹶﺃ ﹺﻭ ﺍ ﹾﻟﺨﹶ ﻮ ﹺ‬
‫ﹾ‬
‫ﻳﻦ ﹶﻳ ﹾﺴﺘﹶﻨﺒﹺ ﹸﻄﻮ ﹶﻧ ﹸﻪ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻭ ﹶﻟ ﹾﻮﻻﹶ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤ ﹸﺘ ﹸﻪ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻟ ﹶﻌﻠ ﹶﻤ ﹸﻪ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻼ )‪﴾ (٨٣‬‬ ‫ﺎﻥ ﺇﹺﻻﱠ ﹶﻗﻠﹺﻴ ﹰ‬ ‫ﻻﹶ ﱠﺗ ﹶﺒ ﹾﻌﺘ ﹸﹸﻢ ﱠ‬
‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹶ‬
‫ﹰ‬
‫ﺧﻄﺄ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺍﻷﻋﺪﺍﺀ‬ ‫ﻭﺣﻘﻮﻕ ﺍﻟﻤﻘﺘﻮﻝ‬

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‫ﹶﺎﻥ ﻟﹺ ﹸﻤ ﹾﺆ ﹺﻣ ﹴﻦ ﹶﺃﻥ ﹶﻳ ﹾﻘﺘ ﹶﹸﻞ ﹸﻣ ﹾﺆ ﹺﻣﻨﹰﺎ ﺇﹺﻻﱠ ﹶﺧ ﹶﻄﺌﹰﺎ ﹶﻭ ﹶﻣﻦ ﹶﻗﺘ ﹶﹶﻞ‬ ‫ﺍﻟﻤﻌﺎﻫﺪﻳﻦ ﴿ ﹶﻭ ﹶﻣﺎ ﻛ ﹶ‬
‫ﹸﻣ ﹾﺆ ﹺﻣﻨﹰﺎ ﹶﺧ ﹶﻄﺌﹰﺎ ﹶﻓﺘ ﹾﹶﺤ ﹺﺮ ﹸﻳﺮ ﹶﺭ ﹶﻗ ﹶﺒ ﹴﺔ ﱡﻣ ﹾﺆ ﹺﻣﻨ ﹴﹶﺔ ﹶﻭ ﹺﺩ ﹶﻳ ﹲﺔ ﱡﻣ ﹶﺴ ﱠﻠ ﹶﻤ ﹲﺔ ﺇﹺ ﹶﻟﻰ ﹶﺃ ﹾﻫﻠﹺ ﹺﻪ ﺇﹺﻻﱠ ﹶﺃﻥ ﹶﻳ ﱠﺼﺪﱠ ﹸﻗﻮ ﹾﺍ‬
‫ﹶﺎﻥ‬ ‫ﹶﺎﻥ ﹺﻣﻦ ﹶﻗ ﹾﻮ ﹴﻡ ﹶﻋﺪﹸ ﱟﻭ ﱠﻟﻜ ﹾﹸﻢ ﹶﻭ ﹸﻫ ﹶﻮ ﹾﻣ ﹾﺆ ﹺﻣ ﹲﻦ ﹶﻓﺘ ﹾﹶﺤ ﹺﺮ ﹸﻳﺮ ﹶﺭ ﹶﻗ ﹶﺒ ﹴﺔ ﱡﻣ ﹾﺆ ﹺﻣﻨ ﹴﹶﺔ ﹶﻭﺇﹺﻥ ﻛ ﹶ‬ ‫ﹶﻓﺈﹺﻥ ﻛ ﹶ‬
‫ﺎﻕ ﹶﻓ ﹺﺪ ﹶﻳ ﹲﺔ ﱡﻣ ﹶﺴ ﱠﻠ ﹶﻤ ﹲﺔ ﺇﹺ ﹶﻟﻰ ﹶﺃ ﹾﻫﻠﹺ ﹺﻪ ﹶﻭﺗ ﹾﹶﺤ ﹺﺮ ﹸﻳﺮ ﹶﺭ ﹶﻗ ﹶﺒ ﹴﺔ‬ ‫ﹺﻣﻦ ﹶﻗ ﹾﻮ ﹴﻡ ﹶﺑ ﹾﻴﻨﹶﻜ ﹾﹸﻢ ﹶﻭ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﱢﻣﻴ ﹶﺜ ﹲ‬
‫ﹶﺎﻥ ﺍﻟ ﹼﻠ ﹸﻪ‬‫ﺠﺪﹾ ﹶﻓ ﹺﺼ ﹶﻴﺎ ﹸﻡ ﹶﺷ ﹾﻬ ﹶﺮ ﹾﻳ ﹺﻦ ﹸﻣ ﹶﺘﺘﹶﺎﺑﹺ ﹶﻌ ﹾﻴ ﹺﻦ ﺗ ﹾﹶﻮ ﹶﺑ ﹰﺔ ﱢﻣ ﹶﻦ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻭﻛ ﹶ‬ ‫ﱡﻣ ﹾﺆ ﹺﻣﻨﹶ ﹰﺔ ﹶﻓ ﹶﻤﻦ ﱠﻟ ﹾﻢ ﹶﻳ ﹺ‬
‫ﻴﻤﺎ )‪﴾ (٩٢‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻤﺎ ﹶﺣﻜ ﹰ‬ ‫ﹶﻋﻠ ﹰ‬
‫ﻭﺣﻘﻮﻕ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻳﻦ ﻳﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺃﺛﻨﺎﺀ ﺍﻟﻤﻌﺮﻛﺔ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ‬
‫ﻴﻞ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻓ ﹶﺘ ﹶﺒ ﱠﻴﻨﹸﻮ ﹾﺍ ﹶﻭﻻﹶ ﹶﺗ ﹸﻘﻮ ﹸﻟﻮ ﹾﺍ ﻟﹺ ﹶﻤ ﹾﻦ ﹶﺃ ﹾﻟ ﹶﻘﻰ‬ ‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﺇﹺ ﹶﺫﺍ ﹶﺿ ﹶﺮ ﹾﺑﺘ ﹾﹸﻢ ﻓﹺﻲ ﹶﺳﺒﹺ ﹺ‬ ‫ﹺ‬
‫ﺍ ﱠﻟﺬ ﹶ‬
‫ﹸﻮﻥ ﹶﻋ ﹶﺮ ﹶﺽ ﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻓ ﹺﻌﻨﺪﹶ ﺍﻟ ﹼﻠ ﹺﻪ‬ ‫ﺖ ﹸﻣ ﹾﺆ ﹺﻣﻨﹰﺎ ﹶﺗ ﹾﺒ ﹶﺘﻐ ﹶ‬ ‫ﻼ ﹶﻡ ﹶﻟ ﹾﺴ ﹶ‬ ‫ﺍﻟﺴ ﹶ‬‫ﺇﹺ ﹶﻟ ﹾﻴﻜ ﹸﹸﻢ ﱠ‬
‫ﹶﺎﻥ‬‫ﻚ ﻛﹸﻨﺘﹸﻢ ﱢﻣﻦ ﹶﻗ ﹾﺒ ﹸﻞ ﹶﻓ ﹶﻤ ﱠﻦ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻓ ﹶﺘ ﹶﺒ ﱠﻴﻨﹸﻮ ﹾﺍ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬ ‫ﹶﻣﻐﹶﺎﻧﹺ ﹸﻢ ﻛﹶﺜﹺ ﹶﻴﺮ ﹲﺓ ﻛ ﹶﹶﺬﻟﹺ ﹶ‬
‫ﻮﻥ ﹶﺧﺒﹺ ﹰﻴﺮﺍ )‪﴾ (٩٤‬‬
‫ﺑﹺ ﹶﻤﺎ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻭﺣﻘﻮﻕ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻟﻢ ﻳﺴﻠﻢ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺎﺕ )‪ ١٠٥‬ﺇﻟﻰ ‪(١١٣‬‬
‫ﹶﺤ ﱠﻴ ﹴﺔ ﹶﻓ ﹶﺤ ﱡﻴﻮ ﹾﺍ‬
‫ﻭﺣﻘﻮﻕ ﻣﻦ ﻳﻠﻘﻲ ﺇﻟﻴﻚ ﺍﻟﺘﺤﻴﺔ ﴿ ﻭﺇﹺ ﹶﺫﺍ ﺣﻴﻴﺘﹸﻢ ﺑﹺﺘ ﹺ‬
‫ﹸ ﱢﹾ‬ ‫ﹶ‬
‫ﹶﺎﻥ ﹶﻋ ﹶﻠﻰ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺣ ﹺﺴﻴ ﹰﺒﺎ )‪﴾ (٨٦‬‬ ‫ﹺ‬
‫ﺑﹺ ﹶﺄ ﹾﺣ ﹶﺴ ﹶﻦ ﻣﻨ ﹶﹾﻬﺎ ﹶﺃ ﹾﻭ ﹸﺭ ﱡﺩ ﹶ‬
‫ﻭﻫﺎ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬
‫ﻭﻫﺬﻩ ﻣﺠﺮﺩ ﺃﻣﺜﻠﺔ ﻭﻟﻴﺲ ﺣﺼﺮﺍ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻭﺣﺪﻫﺎ‪.‬‬
‫ﻓﺘﺄﻣﻞ ﻓﻲ ﺃﻫﻤﻴﺔ ﺍﻷﻣﺮ!‬
‫ﺍﻟﻜﻞ ﻳﻌﻠﻢ ﺣﻘﻮﻗﻪ ﻋﻠﻴﻨﺎ ﺣﺘﻰ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺍﻟﻜﻞ ﻳﻌﻠﻢ ﻭﺍﺟﺒﺎﺗﻪ‪،‬‬

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‫ﻓﺘﺼﺒﺢ ﺍﻟﻤﻌﺮﻓﺔ ﻭﻭﺿﻮﺡ ﺍﻷﺩﻭﺍﺭ ﻭﺍﻟﺤﻘﻮﻕ ﻋﻘﺒﺔ ﻛﺌﻮﺩﺍ ﺃﻣﺎﻡ ﺍﻟﻈﻠﻢ‬
‫ﻭﺩﺭﻋﺎ ﻗﻮﻳﺎ ﻟﻠﻌﺪﻝ ﻣﻦ ﻫﺠﻤﺎﺕ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻭﻣﻜﺮﻫﻢ‪ ،‬ﺃﻳﺎ ﻛﺎﻥ ﻧﻮﻉ‬
‫ﺍﻟﻈﺎﻟﻢ ﻭﻧﻮﻉ ﺻﻼﺣﻴﺎﺗﻪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﻈﻠﻢ‬
‫ﻭﺩﺍﺋﻤﺎ ﻣﺎ ﻳﺄﺗﻲ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻘﺮﺁﻧﻲ ﻟﻌﻠﻞ ﺍﻟﻤﺠﺘﻤﻊ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻤﺮﺽ ﻭﻟﻴﺲ ﻣﺠﺮﺩ ﺍﻟﻌﺮﺽ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺃﺳﺒﺎﺏ ﻫﺰﻳﻤﺔ‬
‫ﺃﺣﺪ‪ ،‬ﻳﺸﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﻟﻰ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻈﻠﻢ ﻭﺃﺷﻬﺮﻫﺎ؛ ﻛﻲ‬
‫ﻧﺘﻘﻴﻬﺎ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ‪.‬‬
‫ﻂ ﹸﺷ ﹶﻬﺪﹶ ﺍﺀ ﻟﹺ ﹼﻠ ﹺﻪ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻋ ﹶﻠﻰ‬ ‫﴿ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺁﻣﻨﹸﻮ ﹾﺍ ﻛﹸﻮﻧﹸﻮ ﹾﺍ ﹶﻗﻮ ﹺﺍﻣﻴﻦ ﺑﹺﺎ ﹾﻟ ﹺﻘﺴ ﹺ‬
‫ﹾ‬ ‫ﱠ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﱡﹶ‬
‫ﻴﻦ ﺇﹺﻥ ﹶﻳﻜ ﹾﹸﻦ ﹶﻏﻨ ﹺ ‪y‬ﻴﺎ ﹶﺃ ﹾﻭ ﹶﻓ ﹶﻘ ﹰﻴﺮﺍ ﹶﻓﺎﻟ ﹼﻠ ﹸﻪ ﹶﺃ ﹾﻭ ﹶﻟﻰ ﺑﹺ ﹺﻬ ﹶﻤﺎ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺃﻧ ﹸﻔﺴﻜ ﹾﹸﻢ ﹶﺃ ﹺﻭ ﺍ ﹾﻟ ﹶﻮﺍﻟﺪﹶ ﹾﻳ ﹺﻦ ﹶﻭﺍﻷﹶ ﹾﻗ ﹶﺮﺑﹺ ﹶ‬
‫ﻼ ﹶﺗ ﱠﺘﺒﹺ ﹸﻌﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﻬ ﹶﻮ￯ ﹶﺃﻥ ﹶﺗ ﹾﻌ ﹺﺪ ﹸﻟﻮ ﹾﺍ ﹶﻭﺇﹺﻥ ﹶﺗ ﹾﻠ ﹸﻮﻭ ﹾﺍ ﹶﺃ ﹾﻭ ﹸﺗ ﹾﻌ ﹺﺮ ﹸﺿﻮ ﹾﺍ ﹶﻓﺈﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬
‫ﹶﺎﻥ ﺑﹺ ﹶﻤﺎ‬ ‫ﹶﻓ ﹶ‬
‫ﻮﻥ ﹶﺧﺒﹺ ﹰﻴﺮﺍ )‪ ﴾(١٣٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫﴿ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻋ ﹶﻠﻰ ﹶﺃﻧ ﹸﻔ ﹺﺴﻜ ﹾﹸﻢ ﴾ ﺃﻥ ﻳﺘﻌﺎﺭﺽ ﺍﻟﻌﺪﻝ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻹﻧﺴﺎﻥ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻓﻴﺤﻴﺪ ﻋﻨﻪ؛ ﻛﻲ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﻣﺼﺎﻟﺤﻪ ﻭﻣﻜﺘﺴﺒﺎﺗﻪ ﺑﻐﻴﺮ ﺣﻖ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﻳﻔﻌﻞ ﻟﻚ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻭﻗﻊ ﻇﻠﻢ ﻵﺧﺮ ﻭﺻﺐ‬
‫ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻓﻲ ﻣﺼﻠﺤﺘﻪ ﺳﻜﺖ ﻋﻨﻪ ﻭﻟﻢ ﻳﺒﻴﻦ! ﻭﻳﻈﻦ ﺃﻧﻪ ﺑﺬﻟﻚ ﻓﻲ‬
‫ﺣﻞ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺤﻖ ﻭﻳﺘﻤﺴﻚ ﺑﺎﻟﻌﺪﻝ ﻭﻳﻌﻴﺪ ﺍﻟﺤﻖ ﻷﺻﺤﺎﺑﻪ‬

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 ‫ﻭﺇﻥ ﺿﺮﻩ ﺫﻟﻚ ﻓﻲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ‪.‬‬
‫ﹺ‬
‫﴿ ﹶﺃ ﹺﻭ ﺍ ﹾﻟ ﹶﻮﺍﻟﺪﹶ ﹾﻳ ﹺﻦ ﹶﻭﺍﻷﹶ ﹾﻗ ﹶﺮﺑﹺ ﹶ‬
‫ﻴﻦ ﴾ ﻭﻫﺬﺍ ﻣﻤﺎ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮ￯ ﻟﻴﺲ ﻓﻘﻂ‬
‫ﻋﻠﻰ ﻣﺴﺘﻮ￯ ﺍﻟﻌﺎﺋﻼﺕ ﻭﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﺑﻞ ﻣﺴﺘﻮ￯ ﺍﻷﺣﺰﺍﺏ ﻭﺍﻟﺘﻴﺎﺭﺍﺕ‬
‫ﻭﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﻓﻤﺎ ﻳﻨﻔﻊ ﻗﻮﻣﻲ ﺃﻗﻮﻝ ﺑﻪ ﻭﻟﻮ ﻛﺎﻥ ﻇﻠﻤﺎ‪ ،‬ﻭﻣﺎ ﻳﻀﺮﻫﻢ‬
‫ﺃﺣﺎﺭﺑﻪ ﻭﻟﻮ ﻛﺎﻥ ﻋﺪﻻ!‬
‫ﻓﻴﺎﻟﻬﺎ ﻣﻦ ﻓﺘﻨﺔ ﻭﺍﺧﺘﺒﺎﺭ! ﻧﺴﺄﻝ ﺍﻟﻠﻪ ﺃﻥ ﻳﻌﺎﻓﻴﻨﺎ ﻣﻨﻪ ﻭﻳﺜﺒﺘﻨﺎ ﻓﻴﻪ ﺇﺫﺍ ﻭﻗﻊ!‬
‫ﺃﻥ ﺗﺨﻴﺮ ﺑﻴﻦ ﻗﻮﻟﺔ ﺍﻟﺤﻖ ﻭﺑﻴﻦ ﺃﺣﺒﺎﺑﻚ ﻭﺃﻗﺮﺑﺎﺋﻚ ﺑﻞ ﺑﻴﻦ ﻗﻮﻟﺔ‬
‫ﺍﻟﺤﻖ ﻭﺑﻴﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﺬﻳﻦ ﺣﺚ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ ﻋﻠﻰ ﺑﺮﻫﻤﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻟﺒﺮ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻻ ﺗﻜﻮﻥ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬
‫ﻳﺄﺗﻲ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗﻒ ﻭﻳﺘﺨﺬ ﺟﺎﻧﺐ ﺍﻟﺒﺎﻃﻞ ﻗﺎﺋﻼﹰ‪ :‬ﺍﻋﺬﺭﻧﻲ‬
‫ﻓﻤﻮﻗﻔﻲ ﺻﻌﺐ ﻭﻟﻮﻻ ﺍﻟﻘﺮﺍﺑﺔ ﻟﻘﻠﺖ ﺍﻟﺤﻖ!!‬
‫ﻓﺴﺒﺤﺎﻥ ﺍﻟﻠﻪ! ﻭﻫﻞ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﻤﺘﻨﻊ ﻋﻦ ﻗﻮﻝ ﺍﻟﺤﻖ ﻭﺍﻟﻌﺪﻝ‬
‫ﻓﻲ ﺣﺎﻝ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻘﺮﺍﺑﺔ؟!‬
‫ﺇﻥ ﺍﻟﻌﺪﻝ ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺼﻠﺤﺔ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‬
‫ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﺒﺮﺓ ﺑﻤﻮﻗﻔﻚ ﺣﺎﻝ ﺗﻌﺎﺭﺽ ﻣﺼﻠﺤﺔ ﺃﺣﺒﺎﺑﻚ‬
‫ﻭﺍﺳﺘﻘﺮﺍﺭ ﺻﻠﺘﻚ ﺑﻬﻢ ﻣﻊ ﺍﻟﺤﻖ‪ ،‬ﻓﺎﺳﺄﻝ ﺍﻟﻠﻪ ﺍﻟﺘﺜﺒﻴﺖ!‬
‫﴿ ﺇﹺﻥ ﹶﻳﻜ ﹾﹸﻦ ﹶﻏﻨ ﹺ ‪y‬ﻴﺎ ﹶﺃ ﹾﻭ ﹶﻓ ﹶﻘ ﹰﻴﺮﺍ ﹶﻓﺎﻟ ﹼﻠ ﹸﻪ ﹶﺃ ﹾﻭ ﹶﻟﻰ ﺑﹺ ﹺﻬ ﹶﻤﺎ ﴾ ﺃﻣﺎ ﻏﻨﻰ ﺍﻟﻤﺮﺀ ﻓﻤﻔﻬﻮﻡ‪،‬‬

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‫ﺇﺫ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺤﻴﺪ ﻋﻦ ﺍﻟﻌﺪﻝ ﻓﻲ ﺣﻖ ﺍﻟﻐﻨﻲ ﻃﻤﻌﺎ ﻓﻲ ﺇﻏﺪﺍﻗﻪ ﺃﻭ‬
‫ﺧﻮﻓﺎ ﻣﻦ ﺑﻄﺸﻪ ﻭﻫﻮ ﻣﻤﺎ ﻛﺎﻥ ﺳﺒﺒﺎ ﻓﻲ ﻫﻼﻙ ﺍﻟﺴﺎﺑﻘﻴﻦ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻲ ﺷﺄﻥ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺨﺰﻭﻣﻴﺔ‪” :‬ﺇﻧﻤﺎ‬
‫ﺍﻟﺸﺮﻳﻒ ﹶﺗﺮﻛﻮﻩ‪ ،‬ﻭﺇﺫﺍ‬
‫ﹸ‬ ‫ﻓﻴﻬﻢ‬
‫ﺳﺮﻕ ﹸ‬ ‫ﹶﺃﻫ ﹶﻠﻚ ﺍﻟﺬﻳﻦ ﻗﺒ ﹶﻠﻜﻢ‪ ،‬ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﹶ‬
‫ﺃﻥ ﻓﺎﻃﻤ ﹶﺔ ﹶ‬
‫ﺑﻨﺖ‬ ‫ﺍﻟﻀﻌﻴﻒ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ ﺍﻟﺤﺪﱠ ‪ ،‬ﻭﺍﻳﻢ ﹺ‬
‫ﺍﻟﻠﻪ ﻟﻮ ﱠ‬ ‫ﻓﻴﻬﻢ‬
‫ﹸ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺳﺮﻕ ﹸ‬ ‫ﹶ‬
‫ﹴ‬
‫ﻣﺤﻤﺪ ﹶﺳﺮ ﹶﻗ ﹾﺖ ﻟﻘ ﹶﻄ ﹸ‬
‫ﻌﺖ ﻳﺪﹶ ﻫﺎ“ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ .‬ﺃﻣﺎ ﺍﻟﻔﻘﻴﺮ ﻓﻠﻢ‬
‫ﻳﺤﻴﺪ ﺍﻟﻤﺮﺀ ﻋﻦ ﺍﻟﺤﻖ ﻷﺟﻠﻪ؟‬
‫ﺇﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﻓﻌﻪ ﺍﻟﻌﺎﻃﻔﺔ ﻟﻠﻮﻗﻮﻑ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﺬﻱ ﻳﺒﺪﻭ‬
‫ﺿﻌﻴ ﹰﻔﺎ ﹰ‬
‫ﺩﺍﺋﻤﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﺨﻄﺌﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻤﻌﺘﺪﻱ ﻫﻮ ﺍﻟﻔﻘﻴﺮ ﻭﻗﺪ‬
‫ﺭﺃ￯ ﺍﻟﺸﺎﻫﺪ ﺍﻋﺘﺪﺍﺀﻩ ﺑﻨﻔﺴﻪ ﺗﺠﺪﻩ ﻳﺸﻬﺪ ﻣﻌﻪ ﺗﻌﺎﻃﻔﺎ ﻣﻌﻪ ﻭﻧﻜﺎﻳﺔ‬
‫ﻓﻲ ﺧﺼﻤﻪ ﺍﻟﻐﻨﻲ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺮﺣﻤﺔ ﻓﻲ ﺷﻲﺀ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﺮﺣﻤﺔ ﺑﺎﻟﻀﻌﻴﻒ ﻻ ﺗﺪﻋﻮ ﻟﺘﺄﻳﻴﺪﻩ ﻓﻲ ﻣﻮﺍﻃﻦ ﺧﻄﺌﻪ‪ ،‬ﻭﺃﻥ ﻗﻮﺓ‬
‫ﺍﻟﻘﻮﻱ ﻭﻏﻨﺎﻩ ﻻ ﺗﺪﻋﻮ ﻟﻈﻠﻤﻪ ﻓﻲ ﻣﻮﺍﻃﻦ ﺻﻮﺍﺑﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﺿﺎﻓﺖ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﺳﺒﺒﺎ ﺁﺧﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻈﻠﻢ‬
‫ﻭﺍﻟﺤﻴﻮﺩ ﻋﻦ ﺍﻟﺤﻖ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻣﻊ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ‬
‫ﻂ ﹶﻭﻻﹶ ﹶﻳ ﹾﺠ ﹺﺮ ﹶﻣﻨﱠﻜ ﹾﹸﻢ ﹶﺷﻨ ﹸ‬
‫ﹶﺂﻥ‬ ‫ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺁﻣﻨﹸﻮ ﹾﺍ ﻛﹸﻮﻧﹸﻮ ﹾﺍ ﹶﻗﻮ ﹺﺍﻣﻴﻦ ﻟﹺ ﹼﻠ ﹺﻪ ﹸﺷﻬﺪﹶ ﺍﺀ ﺑﹺﺎ ﹾﻟ ﹺﻘﺴ ﹺ‬
‫ﹾ‬ ‫ﹶ‬ ‫ﱠ ﹶ‬ ‫ﹶ ﹶ‬
‫ﺍﻋ ﹺﺪ ﹸﻟﻮ ﹾﺍ ﹸﻫ ﹶﻮ ﹶﺃ ﹾﻗ ﹶﺮ ﹸﺏ ﻟﹺﻠ ﱠﺘ ﹾﻘ ﹶﻮ￯ ﹶﻭﺍ ﱠﺗ ﹸﻘﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ‬ ‫ﹺ‬
‫ﹶﻗ ﹾﻮ ﹴﻡ ﹶﻋ ﹶﻠﻰ ﹶﺃﻻﱠ ﹶﺗ ﹾﻌﺪ ﹸﻟﻮ ﹾﺍ ﹾ‬
‫ﻮﻥ )‪ ﴾ (٨‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬ ‫ﹶﺧﺒﹺ ﹲﻴﺮ ﺑﹺ ﹶﻤﺎ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬

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‫ﺇﻥ ﻛﺮﺍﻫﻴﺔ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﻛﺜﻴﺮﺍ ﻣﺎ ﺗﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻇﻠﻤﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻣﻮﺍﻃﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ ﻟﻴﺴﺖ ﻣﻮﻃﻨﺎ ﻟﺘﻨﻔﻴﺲ ﻣﺸﺎﻋﺮﻙ ﺍﻟﻘﻠﺒﻴﺔ‬
‫ﻭﻻ ﻣﻮﻃﻨﺎ ﻟﻠﻜﻴﺪ ﻭﺍﻻﻧﺘﻘﺎﻡ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺸﻬﺪ ﺑﺎﻟﺤﻖ ﻭﺍﻹﻧﺼﺎﻑ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺸﻬﻮﺩ ﻟﻪ ﻋﺪﻭﺍ ﺑﻐﻴﻀﺎ ﺳﻴﺌﺎ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺸﻬﺪ ﺑﺎﻟﺤﻖ‬
‫ﻭﺍﻹﻧﺼﺎﻑ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﻟﻤﺸﻬﻮﺩ ﻟﻪ ﺣﺒﻴﺒﺎ ﻗﺮﻳﺒﺎ‪ ،‬ﻭﻗﺪ ﺍﺑﺘﻠﻴﻨﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ‬
‫ﺑﺘﻔﺸﻲ ﻫﺬﺍ ﺍﻟﺪﺍﺀ ﺇﻟﻰ ﺣﺪ ﻻ ﻳﺘﺼﻮﺭ‪ ،‬ﻓﻨﻔﺲ ﺍﻟﻔﻌﻞ ﻳﺄﺧﺬ ﺣﻜﻤﺎ ﺇﺫﺍ ﺻﺪﺭ‬
‫ﻋﻦ ﺍﻟﺤﺒﻴﺐ ﻭﻳﺄﺧﺬ ﺣﻜﻤﺎ ﺁﺧﺮ ﺇﺫﺍ ﺻﺪﺭ ﻋﻦ ﺍﻟﺨﺼﻢ‪ ،‬ﻳﺄﺧﺬ ﻭﺻﻔﺎ‬
‫ﺣﻤﻴﺪﺍ ﺇﺫﺍ ﺃﺗﻰ ﻣﻦ ﺫﻱ ﺻﻠﺔ ﻭﻳﺄﺧﺬ ﻭﺻﻔﺎ ﺫﻣﻴﻤﺎ ﺇﺫﺍ ﺃﺗﻰ ﻣﻦ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﻛﻞ ﺫﻟﻚ ﻳﺪﺧﻞ ﻓﻲ ﺍﺗﺒﺎﻉ ﺍﻟﻬﻮ￯ ﺍﻟﺬﻱ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﴿ ﹶﻓ ﹶ‬
‫ﻼ‬
‫ﹶﺗ ﱠﺘﺒﹺ ﹸﻌﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﻬ ﹶﻮ￯ ﹶﺃﻥ ﹶﺗ ﹾﻌ ﹺﺪ ﹸﻟﻮ ﹾﺍ ﹶﻭﺇﹺﻥ ﹶﺗ ﹾﻠ ﹸﻮﻭ ﹾﺍ ﹶﺃ ﹾﻭ ﹸﺗ ﹾﻌ ﹺﺮ ﹸﺿﻮ ﹾﺍ ﹶﻓﺈﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬
‫ﹶﺎﻥ ﺑﹺ ﹶﻤﺎ‬
‫ﻮﻥ ﹶﺧﺒﹺ ﹰﻴﺮﺍ )‪ ﴾ (١٣٥‬ﻭﻗﺪ ﺧﺘﻤﺖ ﺍﻵﻳﺘﻴﻦ ﺑﺬﻛﺮ ﺃﻥ ﺍﻟﻠﻪ ﺧﺒﻴﺮ‬
‫ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻣﻄﻠﻊ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﺈﻥ ﻓﺮﺭﺕ ﺑﻔﻌﻠﺘﻚ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺧﺪﻋﺖ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﻴﻒ ﺳﺘﺨﺪﻉ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ‪ ،‬ﻓﺘﺄﻣﻞ!‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻧﻤﻮﺫﺝ ﻋﻤﻠﻲ‬
‫ﺍﻟﻘﺼﺔ ﻫﻲ ﻗﺼﺔ ﺑﻨﻲ ﺃﺑﻴﺮﻕ ﻭﺳﺮﻗﺔ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺪﺭﻉ ﻣﻦ ﺑﻴﺖ‬
‫ﺭﻓﺎﻋﺔ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ‪.‬‬
‫ﻓﻘﺪ ﺳﺮﻕ ﺭﺟﻞ ﻣﻦ ﺑﻨﻲ ﺃﺑﻴﺮﻕ ﺍﻟﺪﺭﻉ ﻭﺃﻟﻘﻴﺖ ﺍﻟﺘﻬﻤﺔ ﻋﻠﻰ ﺭﺟﻞ‬

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‫ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺯﻳﺪ ﺑﻦ ﺍﻟﺴﻤﻴﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻷﺩﻟﺔ ﺍﻟﺠﻨﺎﺋﻴﺔ ﻛﻠﻬﺎ‬
‫ﻣﻨﻐﻤﺴﺎ ﻓﻲ ﻭﺳﻂ ﻃﻌﺎﻡ ﺩﻗﻴﻖ ﺃﻭ ﺷﻌﻴﺮ‬
‫ﹰ‬ ‫ﺿﺪ ﺍﻟﻴﻬﻮﺩﻱ؛ ﻓﺎﻟﺪﺭﻉ ﻛﺎﻥ‬
‫ﻭﻟﻤﺎ ﺷﻌﺮ ﺍﻟﺴﺎﺭﻕ ﺑﺎﻟﺨﻄﺮ ﺃﻟﻘﺎﻩ ﻓﻲ ﺑﻴﺖ ﺍﻟﻴﻬﻮﺩﻱ ﻓﺪﻟﺖ ﺁﺛﺎﺭ ﺍﻟﺪﻗﻴﻖ‬
‫ﻋﻠﻰ ﺑﻴﺘﻪ‪ ،‬ﻭﺑﺎﻟﻔﻌﻞ ﻭﺟﺪﻭﻩ ﻋﻨﺪﻩ‪ .‬ﻓﺠﺎﺀ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﻬﺘﻔﻮﻥ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻳﺪﺍﻓﻌﻮﻥ‬
‫ﻋﻦ ﺑﻨﻲ ﺃﺑﻴﺮﻕ‪ ،‬ﻭﻛﺎﺩ ﺣﻜﻢ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﻤﻴﻞ‬
‫ﺿﺪ ﺍﻟﻴﻬﻮﺩﻱ ﻧﻈﺮﺍ ﻟﺘﻮﺍﻓﺮ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﻟﻠﻪ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﺁﻳﺎﺕ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺗﺘﻠﻰ ﻭﻳﺘﻌﺒﺪ ﺑﻬﺎ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻟﻴﺒﺮﺉ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻦ‬
‫ﺍﻟﺘﻬﻤﺔ‪ .‬ﻭﻳﺜﺒﺘﻬﺎ ﻋﻠﻰ ﺫﺍﻙ ﺍﻟﺴﺎﺭﻕ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﹶﺎﺏ ﺑﹺﺎ ﹾﻟ ﹶﺤ ﱢﻖ ﻟﹺﺘ ﹾﹶﺤﻜ ﹶﹸﻢ ﹶﺑ ﹾﻴ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺱ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ﺇﹺﻧﱠﺎ ﹶﺃ ﹾﻧﺰﹶ ﹾﻟﻨﹶﺎ ﺇﹺ ﹶﻟﻴ ﹶ ﹺ‬
‫ﻚ ﺍ ﹾﻟﻜﺘ ﹶ‬ ‫ﹾ‬
‫ﹺ‬
‫ﺍﺳ ﹶﺘﻐﹾﻔ ﹺﺮ ﺍﻟ ﱠﻠ ﹶﻪ ﺇﹺ ﱠﻥ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﺑﹺ ﹶﻤﺎ ﹶﺃ ﹶﺭ ﹶ‬
‫ﻴﻤﺎ )‪ (١٠٥‬ﹶﻭ ﹾ‬ ‫ﻴﻦ ﹶﺧﺼ ﹰ‬ ‫ﺍﻙ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭﻻ ﹶﺗﻜ ﹾﹸﻦ ﻟ ﹾﻠ ﹶﺨﺎﺋﻨ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹸﻮﻥ‬ ‫ﻳﻦ ﹶﻳ ﹾﺨﺘﹶﺎﻧ ﹶ‬ ‫ﻴﻤﺎ )‪ (١٠٦‬ﹶﻭﻻ ﺗ ﹶﹸﺠﺎﺩ ﹾﻝ ﹶﻋ ﹺﻦ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﻮﺭﺍ ﹶﺭﺣ ﹰ‬ ‫ﺍﻟ ﱠﻠ ﹶﻪ ﻛ ﹶ‬
‫ﹶﺎﻥ ﹶﻏ ﹸﻔ ﹰ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻮﻥ‬ ‫ﻴﻤﺎ )‪ (١٠٧‬ﹶﻳ ﹾﺴﺘ ﹾﹶﺨ ﹸﻔ ﹶ‬ ‫ﹶﺎﻥ ﹶﺧ ﱠﻮﺍﻧﹰﺎ ﹶﺃﺛ ﹰ‬ ‫ﺐ ﹶﻣ ﹾﻦ ﻛ ﹶ‬ ‫ﹶﺃ ﹾﻧ ﹸﻔ ﹶﺴ ﹸﻬ ﹾﻢ ﺇﹺ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﻻ ﹸﻳﺤ ﱡ‬
‫ﹸﻮﻥ ﹶﻣﺎ ﻻ ﹶﻳ ﹾﺮ ﹶﺿﻰ‬ ‫ﻮﻥ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻣ ﹶﻌ ﹸﻬ ﹾﻢ ﺇﹺ ﹾﺫ ﹸﻳ ﹶﺒ ﱢﻴﺘ ﹶ‬
‫ﱠﺎﺱ ﹶﻭﻻ ﹶﻳ ﹾﺴﺘ ﹾﹶﺨ ﹸﻔ ﹶ‬ ‫ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﻄﺎ )‪ (١٠٨‬ﻫﺎ ﹶﺃ ﹾﻧﺘﹸﻢ ﻫ ﹸﺆ ﹺ‬ ‫ﻮﻥ ﻣ ﹺ‬ ‫ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻝ ﹶﻭﻛ ﹶ‬
‫ﻻﺀ‬ ‫ﹾ ﹶ‬ ‫ﹶ‬ ‫ﺤﻴ ﹰ‬ ‫ﹶﺎﻥ ﺍﻟ ﱠﻠ ﹸﻪ ﺑﹺ ﹶﻤﺎ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ ﹸ‬
‫ﺎﺩ ﹸﻝ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋﻨ ﹸﹾﻬ ﹾﻢ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ ﹶﺃ ﹾﻡ‬ ‫ﺎﺓ ﺍﻟﺪﱡ ﹾﻧﻴﺎ ﹶﻓﻤﻦ ﻳﺠ ﹺ‬
‫ﹶ ﹶ ﹾ ﹸ ﹶ‬
‫ﺟﺎﺩ ﹾﻟﺘﹸﻢ ﻋﻨﹾﻬﻢ ﻓﹺﻲ ﺍ ﹾﻟﺤﻴ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹾ ﹶ ﹸ ﹾ‬
‫ﻈﻠﹺ ﹾﻢ ﹶﻧ ﹾﻔ ﹶﺴ ﹸﻪ ﹸﺛ ﱠﻢ‬ ‫ﻮﺀﺍ ﹶﺃ ﹾﻭ ﹶﻳ ﹾ‬ ‫ﹸﻮﻥ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭﻛﻴﻼ )‪ (١٠٩‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻳ ﹾﻌ ﹶﻤ ﹾﻞ ﹸﺳ ﹰ‬
‫ﹺ‬ ‫ﹶﻣ ﹾﻦ ﹶﻳﻜ ﹸ‬
‫ﺐ ﺇﹺ ﹾﺛ ﹰﻤﺎ ﹶﻓﺈﹺﻧ ﹶﱠﻤﺎ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻳﺴ ﹶﺘﻐ ﹺﹾﻔ ﹺﺮ ﺍﻟ ﱠﻠﻪ ﻳ ﹺ ﹺ‬
‫ﻴﻤﺎ )‪ (١١٠‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻳﻜﹾﺴ ﹾ‬ ‫ﻮﺭﺍ ﹶﺭﺣ ﹰ‬ ‫ﺠﺪ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻏ ﹸﻔ ﹰ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹾ‬

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 ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻳﻜ ﹺﹾﺴ ﹸﺒ ﹸﻪ ﹶﻋ ﹶﻠﻰ ﹶﻧ ﹾﻔ ﹺﺴ ﹺﻪ ﹶﻭﻛ ﹶ‬
‫ﺐ‬‫ﻴﻤﺎ )‪ (١١١‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻳﻜﹾﺴ ﹾ‬ ‫ﻴﻤﺎ ﹶﺣﻜ ﹰ‬ ‫ﹶﺎﻥ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋﻠ ﹰ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﺣﺘ ﹶﹶﻤ ﹶﻞ ﹸﺑ ﹾﻬﺘﹶﺎﻧﹰﺎ ﹶﻭﺇﹺ ﹾﺛ ﹰﻤﺎ ﹸﻣﺒﹺﻴﻨﹰﺎ )‪(١١٢‬‬ ‫ﹶﺧﻄﻴ ﹶﺌ ﹰﺔ ﹶﺃ ﹾﻭ ﺇﹺ ﹾﺛ ﹰﻤﺎ ﹸﺛ ﱠﻢ ﹶﻳ ﹾﺮ ﹺﻡ ﺑﹺﻪ ﹶﺑ ﹺﺮﻳﺌﹰﺎ ﹶﻓ ﹶﻘﺪ ﹾ‬
‫ﺖ ﹶﻃﺎﺋﹺ ﹶﻔ ﹲﺔ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﺃ ﹾﻥ ﹸﻳ ﹺﻀ ﱡﻠ ﹶ‬
‫ﻮﻙ‬ ‫ﻚ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤ ﹸﺘ ﹸﻪ ﹶﻟ ﹶﻬ ﱠﻤ ﹾ‬ ‫ﹶﻭ ﹶﻟ ﹾﻮﻻ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬
‫ﻚ‬ ‫ﹶﻚ ﹺﻣ ﹾﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻭ ﹶﺃ ﹾﻧﺰﹶ ﹶﻝ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﻮﻥ ﺇﹺﻻ ﹶﺃ ﹾﻧ ﹸﻔ ﹶﺴ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﹶﻳ ﹸﻀ ﱡﺮﻭﻧ ﹶ‬ ‫ﹶﻭ ﹶﻣﺎ ﹸﻳ ﹺﻀ ﱡﻠ ﹶ‬
‫ﻚ‬ ‫ﹶﺎﻥ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﻚ ﹶﻣﺎ ﹶﻟ ﹾﻢ ﹶﺗﻜ ﹾﹸﻦ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻭﻛ ﹶ‬ ‫ﺤﻜ ﹶﹾﻤ ﹶﺔ ﹶﻭ ﹶﻋ ﱠﻠ ﹶﻤ ﹶ‬ ‫ﺍ ﹾﻟﻜﹺﺘﹶﺎﺏ ﻭﺍ ﹾﻟ ﹺ‬
‫ﹶ ﹶ‬
‫ﻴﻤﺎ )‪ ﴾(١١٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﹺ‬
‫ﹶﻋﻈ ﹰ‬
‫ﺇﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ -‬ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﻓﻲ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻜﺮﻳﻤﺎﺕ‪ -‬ﻣﺜﺎﻻ ﻋﻤﻠﻴﺎ ﻟﻜﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﺎﻟﻴﺎ‪ ،‬ﻭﻟﻌﻠﻬﺎ ﻣﻦ ﺣﻜﻤﺔ ﺍﻟﻠﻪ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻈﻠﻮﻡ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺩﻭﻥ ﻏﻴﺮﻫﻢ؛ ﺇﺫ ﺇﻧﻬﻢ‬
‫ﺃﻟﺪ ﺃﻋﺪﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺑﻞ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺘﻲ ﺗﻤﺮﺩﺕ‬
‫ﻋﻠﻰ ﺃﻭﺍﻣﺮ ﺍﻟﻠﻪ ﻭﻗﺘﻠﺖ ﺃﻧﺒﻴﺎﺀﻩ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻠﻪ‪ ،‬ﺣﺘﻰ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﺃﻱ ﺛﻐﺮﺓ ﻟﻠﻤﺒﺮﺭﻳﻦ ﻓﻲ ﺍﻟﻌﻬﻮﺩ ﺍﻟﻼﺣﻘﺔ‪.‬‬
‫ﺍﻟﺴﺎﺭﻕ ﺍﻟﺤﻘﻴﻘﻲ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺑﺎﻟﺒﺎﻃﻞ ﻳﻬﻮﺩﻱ‪،‬‬
‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻞ ﺗﺴﺘﺒﻌﺪ ﺍﻟﺴﺮﻗﺔ‬
‫ﺍﻷﺩﻟﺔ ﻛﻠﻬﺎ ﺿﺪ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻭﺍﻟﻌﻮﺍﻃﻒ ﹰ‬
‫ﻋﻦ ﺍﻟﻴﻬﻮﺩﻱ ﻣﺜﻼ؟! ﺇﻧﻬﻢ ﺣﺎﻭﻟﻮﺍ ﻗﺘﻞ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻧﻔﺴﻪ!!‬
‫ﻫﻞ ﻳﺴﺘﻐﺮﺏ ﺃﻥ ﻳﺤﺎﻭﻝ ﺃﺣﺪﻫﻢ ﺳﺮﻗﺔ ﺩﺭﻉ ﻣﻦ ﻣﺴﻠﻢ؟!‬

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‫ﻫﻞ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﺘﻲ ﺗﻤﺮ‬
‫ﺑﻬﺎ ﺩﻭﻟﺘﻬﻢ ﺍﻟﻮﻟﻴﺪﺓ ﺃﻥ ﻳﻌﻠﻦ ﺧﺒﺮ ﻛﻬﺬﺍ ﺃﻥ ﻫﻨﺎﻙ ﻣﺴﻠﻤﺎ ﺳﺮﻕ؟!‬
‫ﺃﻡ ﺃﻧﻪ ﻣﻔﻴﺪ ﺟﺪﺍ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺇﻳﺬﺍﺀ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﻏﺪﺭﺍﺗﻬﻢ ﺃﻥ ﺗﻘﻊ ﺍﻟﺘﻬﻤﺔ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻱ؟!‬
‫ﻫﻞ ﺗﻘﻄﻊ ﻳﺪ ﺍﻟﻤﺴﻠﻢ ﺃﻡ ﺗﻘﻄﻊ ﻳﺪ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺘﻲ ﺭﺑﻤﺎ ﺗﻜﻮﻥ ﻗﺪ‬
‫ﺗﺮﺑﺼﺖ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ؟!‬
‫ﺇﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﺤﺴﺎﺑﺎﺕ ﺍﻟﻤﺼﻠﺤﻴﺔ ﺍﻟﻘﺬﺭﺓ ﻻ ﻳﻌﺮﻓﻬﺎ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻓﺎﻟﺤﻖ ﻫﻮ ﺍﻟﺤﻖ ﻭﺍﻟﻌﺪﻝ ﻫﻮ ﺍﻟﻌﺪﻝ‪ ،‬ﻻ ﻳﺠﺎﻣﻞ ﺍﻹﺳﻼﻡ ﺃﺣﺪﺍ ﻭﻻ‬
‫ﻳﺤﻴﻒ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻓﻤﺒﺪﺃ )ﺃﻧﺎ ﻭﺃﺧﻮﻳﺎ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻲ‪ ،‬ﻭﺃﻧﺎ ﻭﺍﺑﻦ ﻋﻤﻲ‬
‫ﻋﻠﻰ ﺍﻟﻐﺮﻳﺐ( ﻣﺒﺪﺃ ﻻ ﺃﺻﻞ ﻭﻻ ﻭﺟﻮﺩ ﻟﻪ ﻓﻲ ﻣﺒﺎﺩﺋﻨﺎ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﺼﻮﺍﺏ‬
‫)ﺃﻧﺎ ﻭﺍﻟﺤﻖ ﻋﻠﻰ ﺃﻱ ﺣﺪ ﻭﻟﻮ ﻛﺎﻥ ﻧﻔﺴﻲ(‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﺗﻌﻠﻤﻨﺎﻩ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻣﺎ ﺃﻭﺿﺤﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻨﺪﻣﺎ ﺗﺤﺪﺙ ﻋﻦ ﻧﺼﺮﺓ ﺍﻷﺥ ﻇﺎﻟﻤﺎ ﺃﻭ ﻣﻈﻠﻮﻣﺎ‪،‬‬
‫ﻭﻟﻠﻪ ﺩﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺗﻌﺠﺒﻮﺍ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻣﺨﺎﻟﻔﺎ‬
‫ﻟﻤﺎ ﺗﻌﻠﻤﻮﻩ ﻣﻦ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺎﺭ ﹰﺑﺎ‬
‫ﻣﺮﺿ ﹰﻴﺎ ﻟﻸﻫﻮﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺴﺎﺭﻋﻮﺍ ﺑﺎﻻﺳﺘﻔﺴﺎﺭ ﻟﻴﻌﻠﻤﻬﻢ ﻣﻌﻠﻢ‬
‫ﻇﺎﻟﻤﺎ‬
‫ﹰ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﺍﻷﻭﻝ ﻭﺃﻋﺪﻝ ﻣﻦ ﻣﺸﻰ ﻋﻠﻰ ﺍﻷﺭﺽ )ﺍﻧﺼﺮ ﺃﺧﺎﻙ‬

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‫ﺃﻭ ﻣﻈﻠﻮ ﹰﻣﺎ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺃﻧﺼﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻈﻠﻮﻣﺎ‪،‬‬
‫ﺃﻓﺮﺃﻳﺖ ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﻟﻤﺎ ﻛﻴﻒ ﺃﻧﺼﺮﻩ؟ ﻗﺎﻝ‪ :‬ﺗﺤﺠﺰﻩ‪ ،‬ﺃﻭ ﺗﻤﻨﻌﻪ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻈﻠﻢ ﻓﺈﻥ ﺫﻟﻚ ﻧﺼﺮﻩ (ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﹺ‬
‫ﺗﻜﺘﻒ ﺍﻵﻳﺎﺕ ﺑﺈﺩﺍﻧﺔ ﺍﻟﻤﺴﻠﻢ ﻭﺗﺒﺮﺋﺔ ﺍﻟﻴﻬﻮﺩﻱ ﺑﻞ ﺃﺩﺍﻧﺖ‬ ‫ﻭﻟﻢ‬
‫ﻭﻭﺑﺨﺖ ﻛﻞ ﻣﺴﻠﻢ ﻣﺎﻝ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻢ ﻭﺟﺎﺩﻝ ﻋﻨﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺬﻧﺐ‬
‫ﺑﺄﺷﺪ ﻋﺒﺎﺭﺓ ﻭﺃﻗﻮ￯ ﻟﻔﻆ ﻭﺑﻼ ﻣﻮﺍﺭﺑﺔ ﻓﻴﻌﻠﻢ ﺍﻟﻜﻞ ﺣﻘﻮﻗﻪ ﻭﻭﺍﺟﺒﺎﺗﻪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺍﻟﺸﻌﺐ ﺣﺎﻣﻲ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﺇﻥ ﻣﺴﺌﻮﻟﻴﺔ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻣﺴﺌﻮﻟﻴﺔ ﺟﻤﺎﻋﻴﺔ ﻳﺘﺤﻤﻠﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ‬
‫ﺃﺟﻤﻊ‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﻣﻈﻠﺔ ﻣﻦ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﻤﺠﺘﻤﻌﻴﺔ؛‬
‫ﻛﻲ ﺗﻌﺎﻟﺞ ﺁﺛﺎﺭ ﺍﻟﻨﻘﺺ ﺍﻟﺒﺸﺮﻱ ﻓﻲ ﺍﻟﺘﺤﻘﻖ ﻭﺍﻟﺘﺜﺒﺖ ﻻ ﺳﻴﻤﺎ ﻓﻲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺠﻨﺎﺋﻴﺔ ﻭﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﻓﻔﻲ ﺍﻟﻘﺼﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻧﺖ ﺍﻷﺩﻟﺔ ﻛﻠﻬﺎ ﺿﺪ ﺍﻟﻴﻬﻮﺩﻱ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻱ ﻳﺨﺸﻮﻥ ﺭﺑﻬﻢ ﻭﻳﺘﻘﻮﻧﻪ ﻻ ﻳﺘﻌﺎﻣﻠﻮﻥ ﺑﻬﺬﺍ ﺍﻟﺠﻔﺎﻑ‬
‫ﺍﻟﺮﻭﺗﻴﻨﻲ ﺍﻹﺟﺮﺍﺋﻲ ﺃﺑﺪﺍ‪ ،‬ﻓﻌﻠﻢ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﺧﻼﻗﺎ ﻭﺃﻣﺮﻫﻢ‬
‫ﺑﺄﻭﺍﻣﺮ ﺗﺠﻌﻞ ﻣﻦ ﺍﻟﻀﻤﻴﺮ ﺍﻟﺤﻲ ﻭﺍﻹﻳﻤﺎﻥ ﺍﻟﻘﻮﻱ ﻭﺍﻟﺨﻠﻖ ﺍﻟﻘﻮﻳﻢ ﺣﻤﺎﻳﺔ‬
‫ﻟﻠﻤﻈﻠﻮﻡ ﻣﻦ ﺟﻮﺭ ﺍﻷﺩﻟﺔ ﻭﺑﻼﻏﺔ ﺍﻟﻤﺤﺎﻣﻴﻦ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻮﻋﻴﺪ ﻫﻨﺎ ﻓﻲ‬
‫ﺍﻵﻳﺎﺕ ﻗﺎﺳ ﹰﻴﺎ ﻭﺍﻷﻭﺻﺎﻑ ﺭﺍﺩﻋﺔ ﻻ ﻳﺘﺤﻤﻠﻬﺎ ﻣﺆﻣﻦ‪.‬‬
‫)ﺍﻗﺮﺃ ﺍﻵﻳﺎﺕ ﻣﺮﺓ ﺃﺧﺮ￯ ﹴ‬
‫ﺑﺘﺄﻥ(‬

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‫ﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) -‬ﺇﻧﻤﺎ ﺃﻧﺎ‬
‫ﻭﻓﻲ ﺫﻟﻚ ﹰ‬
‫ﺑﺸﺮ‪ ،‬ﻭﺇﻧﻪ ﻳﺄﺗﻴﻨﻲ ﺍﻟﺨﺼﻢ‪ ،‬ﻓﻠﻌﻞ ﺑﻌﻀﻜﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻠﻎ ﻣﻦ ﺑﻌﺾ‪،‬‬
‫ﻓﺄﺣﺴﺐ ﺃﻧﻪ ﺻﺪﻕ‪ ،‬ﻓﺄﻗﻀﻲ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻤﻦ ﻗﻀﻴﺖ ﻟﻪ ﺑﺤﻖ ﻣﺴﻠﻢ‪،‬‬
‫ﻓﺈﻧﻤﺎ ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻠﻴﺄﺧﺬﻫﺎ ﺃﻭ ﻓﻠﻴﺘﺮﻛﻬﺎ( ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻓﺎﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻳﻘﻈﺘﻪ ﻓﻲ ﺍﻟﻨﻔﻮﺱ ﺃﺛﺮﻩ ﻟﻴﺲ ﺭﻭﺣﺎﻧ ﻴﺎ‬
‫ﻓﻘﻂ ﻳﺒﻜﻲ ﺍﻟﻤﺮﺀ ﺑﺴﺒﺒﻪ ﻓﻲ ﺻﻼﺗﻪ ﻭﺃﺛﻨﺎﺀ ﺗﻼﻭﺗﻪ ﻟﻜﺘﺎﺏ ﺍﻟﻠﻪ‪ ،‬ﺑﻞ ﺇﻥ‬
‫ﺃﺛﺮﻩ ﻣﻤﺘﺪ ﻓﻲ ﺩﻧﻴﺎﻧﺎ ﻫﺬﻩ ﻭﻣﺆﺛﺮ ﻋﻠﻰ ﺗﻌﺎﻣﻼﺗﻬﺎ‪ ،‬ﻓﺎﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ‬
‫ﻧﻬﺎﻳﺔ ﺍﻟﻤﻄﺎﻑ ﺇﻧﻤﺎ ﻫﻲ ﺣﻠﻘﺔ ﻭﻣﺮﺣﻠﺔ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻻ ﺃﻛﺜﺮ‪ ،‬ﻓﻤﺎ ﺃﺷﻘﻰ‬
‫ﺍﻟﺬﻱ ﻳﻀﻴﻊ ﺁﺧﺮﺗﻪ ﺑﻤﺼﻠﺤﺔ ﺩﻧﻴﻮﻳﺔ ﻋﺎﺟﻠﺔ!!‬
‫ﻟﺬﺍ ﻓﺈﻥ ﻣﻦ ﺧﻄﻮﺍﺕ ﺗﺤﻘﻴﻖ ﺍﻟﻌﺪﺍﻟﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻢ ﺇﺣﻴﺎﺀ‬
‫ﻣﻔﺎﻫﻴﻢ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﻪ ﻭﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻭﺃﻥ ﻣﺎ ﺃﺧﺬﺗﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺑﻐﻴﺮ ﺣﻖ ﺳﻴﻜﻮﻥ ﻭﺑﺎﻻ ﻋﻠﻴﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻓﺎﻷﻣﺮ ﻟﻢ ﻳﻨﺘﻪ ﻫﻨﺎ‪ ،‬ﺍﻷﻣﺮ ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﻟﻢ ﻳﺒﺪﺃ ﺑﻌﺪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﻘﺎﺿﻲ‬
‫ﻭﺍﻟﻘﺎﺿﻲ ﻫﻨﺎ ﻟﻴﺲ ﺻﺎﺣﺐ ﺍﻟﻮﺷﺎﺡ ﺍﻟﻤﺘﺮﺑﻊ ﻋﻠﻰ ﺍﻟﻤﻨﺼﺔ‬
‫ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻧﺎ ﻭﺃﻧﺖ ﻭﻛﻞ ﻣﻦ ﻟﻪ ﺣﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﻭﻟﻮ‬
‫ﺑﺎﻟﺮﺃﻱ ﻭﺍﻟﺘﻘﻴﻴﻢ ﺍﻟﺬﻱ ﻟﻦ ﻳﻨﺒﻨﻲ ﻋﻠﻴﻪ ﺃﺛﺮ ﻓﻲ ﺣﻴﺎﺓ ﻣﻦ ﻧﻘﻴﻢ‪ ،‬ﻛﺘﻘﻴﻴﻢ‬

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 ‫ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‪.‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﺪﻝ ﻧﻌﻤﺔ ﻛﺒﻴﺮﺓ ﻭﻣﻨﺤﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺍﻟﻠﻪ‪ ،‬ﻭﺃﻧﻚ‬
‫‪-‬ﺑﻌﻘﻠﻚ ﻭﺣﺮﺻﻚ ﻓﻘﻂ‪ -‬ﻟﻦ ﺗﺤﻘﻖ ﺗﻠﻚ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺫﺍﻙ ﺍﻻﻧﺼﺎﻑ‬
‫ﺇﻻ ﺇﺫﺍ ﻭﻓﻘﻚ ﺍﻟﻠﻪ ﻟﻪ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻗﺪ ﻗﺎﻝ ﻟﻨﺒﻴﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﺖ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻫﻮ ﻣﻦ ﻫﻮ ﴿ ﹶﻭ ﹶﻟ ﹾﻮﻻ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬
‫ﻚ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤ ﹸﺘ ﹸﻪ ﹶﻟ ﹶﻬ ﱠﻤ ﹾ‬
‫ﹶﻚ ﹺﻣ ﹾﻦ‬ ‫ﻮﻥ ﺇﹺﻻ ﹶﺃ ﹾﻧ ﹸﻔ ﹶﺴ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﹶﻳ ﹸﻀ ﱡﺮﻭﻧ ﹶ‬ ‫ﻮﻙ ﹶﻭ ﹶﻣﺎ ﹸﻳ ﹺﻀ ﱡﻠ ﹶ‬
‫ﹶﻃﺎﺋﹺ ﹶﻔ ﹲﺔ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﺃ ﹾﻥ ﹸﻳ ﹺﻀ ﱡﻠ ﹶ‬
‫ﻚ ﹶﻣﺎ ﹶﻟ ﹾﻢ ﹶﺗﻜ ﹾﹸﻦ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻢ‬ ‫ﺤﻜ ﹶﹾﻤ ﹶﺔ ﹶﻭ ﹶﻋ ﱠﻠ ﹶﻤ ﹶ‬ ‫ﻚ ﺍ ﹾﻟﻜﹺﺘﹶﺎﺏ ﻭﺍ ﹾﻟ ﹺ‬ ‫ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻭ ﹶﺃ ﹾﻧﺰ ﹶﹶﻝ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬
‫ﹶ ﹶ‬
‫ﻴﻤﺎ )‪ ﴾(١١٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﹶﺎﻥ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﱠﻠ ﹺﻪ ﻋ ﹶﻠﻴ ﹶ ﹺ‬
‫ﻚ ﹶﻋﻈ ﹰ‬ ‫ﹶ ﹾ‬ ‫ﹶﻭﻛ ﹶ‬
‫ﻓﻠﻴﻜﻦ ﺍﻋﺘﻤﺎﺩﻙ ﺩﻭﻣﺎ ﻋﻠﻰ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﺍﺳﺄﻟﻪ ﺩﻭﻣﺎ ﺃﻥ‬
‫ﻳﺮﻳﻚ ﺍﻟﺤﻖ ﺣﻘﺎ ﻭﻳﺮﺯﻗﻚ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﺃﻥ ﻳﺮﻳﻚ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃﻼ ﻭﻳﺮﺯﻗﻚ‬
‫ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻗﻚ ﺍﻟﻌﺪﻝ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺮﺿﻰ ﻣﻊ ﺍﻟﻌﺪﻭ‬
‫ﻭﺍﻟﺤﺒﻴﺐ‪ ،‬ﻓﻼ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﺫﻛﺎﺋﻚ ﻭﻣﻌﻠﻮﻣﺎﺗﻚ ﻭﺭﺅﻳﺘﻚ‬
‫ﻓﻜﻠﻬﺎ ﻗﺪ ﻳﺼﻴﺒﻬﺎ ﺍﻟﻘﺼﻮﺭ ﻭﺗﻨﻄﻠﻲ ﻋﻠﻴﻬﺎ ﻇﻮﺍﻫﺮ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺄﺧﻠﺺ‬
‫ﻟﻠﻪ ﻓﻲ ﻃﻠﺐ ﺍﻟﺤﻖ ﻳﻬﺪﻙ ﺇﻟﻴﻪ ﺑﺈﺫﻧﻪ ﻭﺭﺣﻤﺘﻪ ﻭﻓﻀﻠﻪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻦ ﺻﻮﺭ ﻋﺪﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‬
‫ﻚ ﹶﻭ ﹺﻣﻨ ﹸﹾﻬﻢ ﱠﻣ ﹾﻦ‬ ‫ﺎﺭ ﹸﻳ ﹶﺆ ﱢﺩ ﹺﻩ ﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﹶﺎﺏ ﹶﻣ ﹾﻦ ﺇﹺﻥ ﺗ ﹾﹶﺄ ﹶﻣ ﹾﻨ ﹸﻪ ﺑﹺ ﹺﻘﻨ ﹶﻄ ﹴ‬ ‫﴿ ﹶﻭ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﻫ ﹺﻞ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬
‫ﻚ ﺑﹺ ﹶﺄﻧ ﹸﱠﻬ ﹾﻢ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ‬‫ﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻗﺂﺋﹺ ﹰﻤﺎ ﹶﺫﻟﹺ ﹶ‬ ‫ﻚ ﺇﹺﻻﱠ ﹶﻣﺎ ﹸﺩ ﹾﻣ ﹶ‬ ‫ﹶﺎﺭ ﻻﱠ ﹸﻳ ﹶﺆ ﱢﺩ ﹺﻩ ﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺇﹺﻥ ﺗ ﹾﹶﺄ ﹶﻣ ﹾﻨ ﹸﻪ ﺑﹺ ﹺﺪﻳﻨ ﹴ‬

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‫ﻮﻥ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﹼﻠ ﹺﻪ ﺍ ﹾﻟﻜ ﹺﹶﺬ ﹶﺏ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬
‫ﻮﻥ‬ ‫ﻴﻦ ﹶﺳﺒﹺ ﹲ‬
‫ﻴﻞ ﹶﻭ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ‬ ‫ﹺ‬
‫ﹶﻟ ﹾﻴ ﹶﺲ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﻓﻲ ﺍﻷﹸ ﱢﻣ ﱢﻴ ﹶ‬
‫)‪ ﴾ (٧٥‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﺎﺕ ﺍﻟ ﹼﻠ ﹺﻪ ﺁﻧﹶﺎﺀ‬ ‫ﻮﻥ ﺁﻳ ﹺ‬ ‫ﹺ‬
‫ﹶﺎﺏ ﹸﺃ ﱠﻣ ﹲﺔ ﹶﻗﺂﺋ ﹶﻤ ﹲﺔ ﹶﻳ ﹾﺘ ﹸﻠ ﹶ ﹶ‬‫﴿ ﹶﻟ ﹾﻴ ﹸﺴﻮ ﹾﺍ ﹶﺳ ﹶﻮﺍﺀ ﱢﻣ ﹾﻦ ﹶﺃ ﹾﻫ ﹺﻞ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬
‫ﻭﻥ )‪ ﴾ (١١٣‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﺍﻟ ﱠﻠ ﹾﻴ ﹺﻞ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﺴ ﹸﺠﺪﹸ ﹶ‬
‫ﺍﺏ ﹶﺃ ﹶﺷﺪﱡ ﹸﻛ ﹾﻔ ﹰﺮﺍ ﹶﻭﻧﹺ ﹶﻔﺎ ﹰﻗﺎ ﹶﻭ ﹶﺃ ﹾﺟﺪﹶ ﹸﺭ ﹶﺃﻻﱠ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹸﺣﺪﹸ ﻭ ﹶﺩ ﹶﻣﺎ ﹶﺃﻧﺰ ﹶﹶﻝ‬ ‫﴿ ﺍﻷﹶ ﹾﻋ ﹶﺮ ﹸ‬
‫ﺍﺏ ﻣﻦ ﻳﺘ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬
‫ﱠﺨ ﹸﺬ ﹶﻣﺎ‬ ‫ﻴﻢ )‪ (٩٧‬ﹶﻭﻣ ﹶﻦ ﺍﻷﹶ ﹾﻋ ﹶﺮ ﹺ ﹶ ﹶ‬ ‫ﻴﻢ ﹶﺣﻜ ﹲ‬ ‫ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻋ ﹶﻠﻰ ﹶﺭ ﹸﺳﻮﻟﻪ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻋﻠ ﹲ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻊ‬‫ﺍﻟﺴ ﹾﻮﺀ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﺳﻤ ﹲ‬ ‫ﹸﻳﻨﻔ ﹸﻖ ﹶﻣﻐ ﹶﹾﺮ ﹰﻣﺎ ﹶﻭ ﹶﻳﺘ ﹶﹶﺮ ﱠﺑ ﹸﺺ ﺑﹺﻜ ﹸﹸﻢ ﺍﻟﺪﱠ ﹶﻭﺍﺋ ﹶﺮ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺩﺁﺋ ﹶﺮ ﹸﺓ ﱠ‬
‫ﺍﻵﺧ ﹺﺮ ﻭﻳﺘ ﹺ‬ ‫ﺍﺏ ﻣﻦ ﻳ ﹾﺆ ﹺﻣﻦ ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ ﻭﺍ ﹾﻟﻴﻮ ﹺﻡ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﱠﺨ ﹸﺬ ﹶﻣﺎ‬ ‫ﹶﹶ‬ ‫ﹶ ﹶﹾ‬ ‫ﻴﻢ )‪ (٩٨‬ﹶﻭﻣ ﹶﻦ ﺍﻷﹶ ﹾﻋ ﹶﺮ ﹺ ﹶ ﹸ ﹸ‬ ‫ﹶﻋﻠ ﹲ‬
‫ﻮﻝ ﹶﺃﻻ ﺇﹺﻧ ﹶﱠﻬﺎ ﹸﻗ ﹾﺮ ﹶﺑ ﹲﺔ ﱠﻟ ﹸﻬ ﹾﻢ ﹶﺳ ﹸﻴﺪﹾ ﹺﺧ ﹸﻠ ﹸﻬ ﹸﻢ‬
‫ﺍﺕ ﺍﻟﺮﺳ ﹺ‬
‫ﱠ ﹸ‬
‫ﺎﺕ ﹺﻋﻨﺪﹶ ﺍﻟ ﹼﻠ ﹺﻪ ﻭﺻ ﹶﻠﻮ ﹺ‬
‫ﹶ ﹶ ﹶ‬
‫ﻳ ﹺﻨﻔ ﹸﻖ ﹸﻗﺮﺑ ﹴ‬
‫ﹸﹶ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬
‫ﻴﻢ )‪ ﴾ (٩٩‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﻮﺭ ﱠﺭﺣ ﹲ‬ ‫ﺍﻟ ﹼﻠ ﹸﻪ ﻓﻲ ﹶﺭ ﹾﺣ ﹶﻤﺘﻪ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻏ ﹸﻔ ﹲ‬
‫ﺇﻥ ﻋﺪﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻳﻔﻮﻕ ﻛﻞ ﺗﺼﻮﺭ‪ ،‬ﻭﻟﻜﻨﻲ ‪-‬ﻓﻲ ﺳﻴﺎﻕ‬
‫ﻣﻮﺿﻮﻋﻨﺎ‪ -‬ﺣﺮﺻﺖ ﻋﻠﻰ ﺫﻛﺮ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻛﻨﻤﺎﺫﺝ ﻓﻘﻂ؛ ﻟﻨﺘﻌﻠﻢ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺭﺑﻨﺎ ﺃﻥ ﺍﻟﺘﻌﻤﻴﻢ ﻟﻴﺲ ﻟﻪ ﻣﻜﺎﻥ ﻓﻲ ﺷﺮﻋﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺫﻛﺮ ﻓﻲ‬
‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻣﻴﻦ ﻭﺍﻟﺨﺎﺋﻦ ﻭﺫﻛﺮ ﻓﻲ ﺍﻷﻋﺮﺍﺏ ﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﺼﺎﺩﻕ‪.‬‬
‫ﻓﺄﻧﻰ ﻟﻨﺎ ﺃﻥ ﻧﻘﻊ ﻧﺤﻦ ﻓﻲ ﺍﻟﺘﻌﻤﻴﻢ ﻭﺃﻥ ﻧﺤﻤﻞ ﺃﺣﺪﺍ ﺃﻭﺯﺍﺭ ﻏﻴﺮﻩ‬
‫ﻭﻣﺴﺎﻭﺋﻪ؟!‬
‫ﹴ‬
‫ﻭﺻﻔﺎﺕ ﻟﻴﺴﺖ ﻓﻴﻪ ﻷﻧﻪ‬ ‫ﺃﻭﺯﺍﺭﺍ‬ ‫ﻭﻫﻞ ﻳﻘﺒﻞ ﺃﺣﺪ ﻣﻨﺎ ﺃﻥ ﻳﺘﺤﻤﻞ‬
‫ﹰ‬

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 ‫ﻭﻗﻌﺖ ﻣﻊ ﻣﻦ ﻳﺸﺘﺮﻙ ﻣﻌﻪ ﻓﻲ ﺍﻟﺠﻨﺴﻴﺔ ﺃﻭ ﺍﻟﺘﻮﺟﻪ ﺃﻭ ﺍﻟﺪﻳﻦ؟!‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺮ￯ ﺇﺟﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻋﻤﻠﻴﺎ ﻓﻲ ﺳﻠﻮﻛﻚ ﺃﻧﺖ ﺃﺛﻨﺎﺀ‬
‫ﺗﻌﺎﻣﻠﻚ ﻭﺣﻜﻤﻚ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﻧﻈﺮ ﺣﻮﻟﻚ‬
‫ﺍﻧﻈﺮ ﺣﻮﻟﻚ ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﺿﺎﻉ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻓﻲ ﺯﻣﺎﻧﻨﺎ‬
‫ﻭﻣﺠﺘﻤﻌﻨﺎ؟!‬
‫ﺍﻧﻈﺮ ﻭﺗﺄﻣﻞ ﻛﻢ ﻧﺪﻓﻊ ﺛﻤﻨﺎ ﺑﺎﻫﻈﺎ ﺑﺴﺒﺐ ﻓﻘﺪﺍﻧﻪ؟!‬
‫ﻭﻛﻴﻒ ﺃﻥ ﺿﻴﺎﻋﻪ ﺳﺒﺐ ﺭﺋﻴﺴﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺨﺒﻂ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ؟!‬
‫ﻭﺍﻟﺬﻱ ﺩﻓﻌﻨﺎ ﻟﻬﺬﻩ ﺍﻟﻮﻗﻔﺔ ﺍﻟﺘﺄﻣﻠﻴﺔ ﺍﻟﻘﺼﻴﺮﺓ‪.‬‬
‫ﺍﻧﻈﺮ ﻛﻴﻒ ﺻﺎﺭ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻣﺮﺗﺒﻄﺎ ﺑﻔﺎﻋﻠﻪ ﻻ ﺑﺄﺻﻞ‬
‫ﺟﻮﺍﺯ ﺍﻟﻔﻌﻞ ﺃﻭ ﻋﺪﻣﻪ؟!‬
‫ﻛﻴﻒ ﻳﻐﻴﺮ ﺍﻟﻤﺮﺀ ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺃﻟﻒ ﻣﺮﺓ‬
‫ﺣﺴﺐ ﻣﺼﻠﺤﺘﻪ؟!‬
‫ﺻﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﺗﺠﺪ ﺇﻧﺴﺎﻧﺎ ﻣﻌﻴﺎﺭﻩ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﺤﻜﻢ‬
‫ﻭﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﺗﺠﺪ ﺇﻧﺴﺎﻧﺎ ﻟﻴﺲ ﻟﻪ ﺗﻨﺎﻗﺾ‬
‫ﻭﺍﺿﺢ ﻓﻲ ﺗﻘﻴﻴﻢ ﻓﻌﻞ ﺗﻜﺮﺭ ﺧﻼﻝ ﻓﺘﺮﺓ ﻭﺟﻴﺰﺓ ﻭﻟﻜﻦ ﻣﺮﺓ ﻣﻦ‬
‫ﺧﺼﻢ ﻭﻣﺮﺓ ﻣﻦ ﺣﺒﻴﺐ‪.‬‬

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‫ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺤﻠﻴﻒ ﺃﻭ ﻓﻌﻞ ﻓﻬﻮ ﻣﺼﻴﺐ ﻭﻟﻮ ﺍﺭﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻟﻪ‬
‫ﻣﺒﺮﺭﺍﺗﻪ ﺍﻟﻤﻘﻨﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﺨﺎﻟﻒ ﺃﻭ ﻓﻌﻞ ﻓﻬﻮ ﻣﺨﻄﺊ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﺍﻟﻤﺒﻴﻦ‪ ،‬ﺇﺫﺍ ﺃﻓﺴﺪ ﻓﻴﻬﻢ ﺍﻟﻘﻮﻱ ﻟﻢ ﻳﺘﺮﻛﻮﻩ ﻓﻘﻂ ﺑﻞ‬
‫ﺃﻳﺪﻭﻩ ﻭﺻﻔﻘﻮﺍ ﻟﻪ ﻭﺑﺮﺭﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﺃﺛﻴﺮﺕ ﻣﺠﺮﺩ ﺷﺒﻬﺔ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ‬
‫ﺩﻭﻥ ﺩﻟﻴﻞ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﻫﻨﺎﻙ ﺛﻘﺔ ﻭﻻ ﺗﺮﺍﺣﻢ ﻭﻻ‬
‫ﻗﻮﺍﻋﺪ ﺛﺎﺑﺘﺔ ﻳﻌﻮﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺇﻟﻴﻬﺎ ﻟﻴﻠﻤﻠﻢ ﺷﻌﺜﻪ ﻭﻳﻌﺎﻟﺞ ﺟﺮﻭﺣﻪ‬
‫ﻭﻳﺼﻮﺏ ﺗﻮﺟﻬﻪ‪ ،‬ﻭﻟﻢ ﻳﻌﺪ ﻫﻨﺎﻙ ﻣﻘﺎﻳﻴﺲ ﻭﺍﺿﺤﺔ ﻧﻮﺭﺛﻬﺎ ﻷﺑﻨﺎﺋﻨﺎ‬
‫ﻟﻴﻌﻠﻤﻮﺍ ﺑﻬﺎ ﺍﻟﺼﻮﺍﺏ ﻣﻦ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻤﺼﻴﺐ ﻣﻦ ﺍﻟﻤﺨﻄﺊ؛ ﻟﺬﺍ ﻓﺈﻥ‬
‫ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻭﻫﺬﻩ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻣﻦ ﺃﺟﻞ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻌﻴﻪ ﺟﻴﺪﹰ ﺍ ﻭﻧﻮﺭﺛﻪ‬
‫ﻷﺑﻨﺎﺋﻨﺎ ﻣﻦ ﺑﻌﺪﻧﺎ ﻓﺈﻧﻪ ﻻ ﻗﻴﺎﻡ ﻟﻬﺬﻩ ﺍﻷﻣﺔ ﺑﺪﻭﻧﻪ ﻭﻻ ﺗﺂﻟﻒ ﻭﻻ ﺍﺳﺘﻘﺮﺍﺭ‬
‫ﺇﻻ ﺑﺘﺤﻘﻘﻪ ﻭﺍﻟﻠﻪ ﺍﻟﻤﺴﺘﻌﺎﻥ‪.‬‬

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‫‪‬‬
‫ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻴﻪ‬
 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺗﻌﺪﺩ ﺍﻟﺸﺮﺍﺋﻊ‬

‫إن اﻟﻌﻘﻴﺪة اﻟﺘﻲ ﺟﺎء ﺑﻬﺎ اﻷﻧﺒﻴﺎء واﻟﻤﺮﺳﻠﻮن‬

‫إﻟﻰ اﻟﺒﺸﺮﻳﺔ ﻋﻘﻴﺪة واﺣﺪة ﺛﺎﺑﺘﺔ‪ ،‬أﻻ‬
‫وﻫﻲ دﻋﻮة اﻟﺨﻠﻖ ﻟﻌﺒﺎدة اﻟﻠﻪ وﺣﺪه‬
‫ﻻ ﺷﺮﻳﻚ اﻟﻠﻪ ﻓﻲ ﻣﻠﻜﻪ وﺧﻠﻘﻪ وأﻣﺮه‬

‫ﹸﻮﺣﺎ ﺇﹺ ﹶﻟﻰ ﹶﻗ ﹾﻮ ﹺﻣ ﹺﻪ ﹶﻓ ﹶﻘ ﹶﺎﻝ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻣﺎ ﹶﻟﻜﹸﻢ ﱢﻣ ﹾﻦ‬

‫﴿ ﹶﻟ ﹶﻘﺪﹾ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨﹶﺎ ﻧ ﹰ‬
‫ﺍﺏ ﹶﻳ ﹾﻮ ﹴﻡ ﹶﻋﻈﹺﻴ ﹴﻢ )‪ ﴾ (٥٩‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﺎﻑ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻋ ﹶﺬ ﹶ‬
‫ﺇﹺ ﹶﻟ ﹴ‬
‫ـﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﺇﹺﻧ ﹶﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬
‫ﺎﺩ ﹶﺃ ﹶﺧﺎﻫﻢ ﻫﻮﺩﺍ ﹶﻗ ﹶﺎﻝ ﻳﺎ ﹶﻗﻮ ﹺﻡ ﺍﻋﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣﻦ ﺇﹺ ﹶﻟ ﹴ‬
‫ـﻪ‬ ‫﴿ ﻭﺇﹺ ﹶﻟﻰ ﻋ ﹴ‬
‫ﱢ ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹾ ﹾﹸ‬ ‫ﹸ ﹾ ﹸ ﹰ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻮﻥ )‪ ﴾ (٦٥‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﻼ ﹶﺗ ﱠﺘ ﹸﻘ ﹶ‬‫ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﹶﺃ ﹶﻓ ﹶ‬
‫ﹺ‬
‫ﺍﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻣﺎ ﹶﻟﻜﹸﻢ‬ ‫ﺎﻫ ﹾﻢ ﹶﺻﺎﻟ ﹰﺤﺎ ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﹾ‬ ‫﴿ ﹶﻭﺇﹺ ﹶﻟﻰ ﹶﺛ ﹸﻤﻮ ﹶﺩ ﹶﺃ ﹶﺧ ﹸ‬
‫ـﺬ ﹺﻩ ﻧﹶﺎ ﹶﻗ ﹸﺔ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻟﻜ ﹾﹸﻢ ﺁ ﹶﻳ ﹰﺔ‬
‫ـﻪ ﹶﻏﻴﺮﻩ ﹶﻗﺪﹾ ﺟﺎﺀ ﹾﺗﻜﹸﻢ ﺑﻴﻨﹶ ﹲﺔ ﻣﻦ ﺭﺑﻜﹸﻢ ﻫ ﹺ‬
‫ﹶﱢ ﱢ ﱠﱢ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﹾﹸ ﹸ‬
‫ﻣﻦ ﺇﹺ ﹶﻟ ﹴ‬
‫ﱢ ﹾ‬
‫ﹴ‬ ‫ﹶﻓ ﹶﺬﺭﻭﻫﺎ ﺗ ﹾﹶﺄﻛ ﹾﹸﻞ ﻓﹺﻲ ﹶﺃﺭ ﹺ ﹺ‬
‫ﺍﺏ‬ ‫ﻮﻫﺎ ﺑﹺ ﹸﺴ ﹶﻮﺀ ﹶﻓ ﹶﻴ ﹾﺄ ﹸﺧ ﹶﺬﻛ ﹾﹸﻢ ﹶﻋ ﹶﺬ ﹲ‬ ‫ﺽ ﺍﻟ ﹼﻠﻪ ﹶﻭﻻﹶ ﺗ ﹶﹶﻤ ﱡﺴ ﹶ‬ ‫ﹾ‬ ‫ﹸ ﹶ‬
‫ﹺ‬
‫ﻴﻢ )‪ ﴾ (٧٣‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﹶﺃﻟ ﹲ‬

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‫ﺎﻫ ﹾﻢ ﹸﺷ ﹶﻌ ﹾﻴ ﹰﺒﺎ ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻣﺎ ﹶﻟﻜﹸﻢ ﱢﻣ ﹾﻦ‬ ‫﴿ ﹶﻭﺇﹺ ﹶﻟﻰ ﹶﻣﺪﹾ ﹶﻳ ﹶﻦ ﹶﺃ ﹶﺧ ﹸ‬
‫ﺎﻑ‬ ‫ـﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﹶﻭﻻﹶ ﺗﹶﻨ ﹸﻘ ﹸﺼﻮ ﹾﺍ ﺍ ﹾﻟ ﹺﻤ ﹾﻜ ﹶﻴ ﹶﺎﻝ ﹶﻭﺍ ﹾﻟ ﹺﻤﻴﺰ ﹶ‬
‫ﹶﺍﻥ ﺇﹺﻧ ﹶﱢﻲ ﹶﺃ ﹶﺭﺍﻛﹸﻢ ﺑﹺﺨﹶ ﹾﻴ ﹴﺮ ﹶﻭﺇﹺﻧ ﹶﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬ ‫ﺇﹺ ﹶﻟ ﹴ‬

‫ﻴﻂ )‪ ﴾ (٨٤‬ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﺤ ﹴ‬ ‫ﻋ ﹶﻠﻴﻜﹸﻢ ﻋ ﹶﺬﺍﺏ ﻳﻮ ﹴﻡ ﻣ ﹺ‬

‫ﹶ ﹾ ﹾ ﹶ ﹶ ﹶﹾ ﱡ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻴﺢ ﺍ ﹾﺑ ﹸﻦ ﹶﻣ ﹾﺮ ﹶﻳ ﹶﻢ ﹶﻭ ﹶﻗ ﹶﺎﻝ‬‫ﻳﻦ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﻤﺴ ﹸ‬ ‫﴿ ﹶﻟ ﹶﻘﺪﹾ ﹶﻛ ﹶﻔ ﹶﺮ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻴﻞ ﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﺭ ﱢﺑﻲ ﹶﻭ ﹶﺭ ﱠﺑﻜ ﹾﹸﻢ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻣﻦ ﹸﻳ ﹾﺸ ﹺﺮ ﹾﻙ ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ‬ ‫ﻴﺢ ﹶﻳﺎ ﹶﺑﻨﹺﻲ ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬ ‫ﹺ‬
‫ﺍ ﹾﻟ ﹶﻤﺴ ﹸ‬
‫ﻧﺼ ﹴ‬ ‫ﹶﻓ ﹶﻘﺪﹾ ﺣﺮﻡ ﺍﻟ ﹼﻠﻪ ﻋ ﹶﻠ ﹺﻴﻪ ﺍ ﹾﻟﺠﻨﱠ ﹶﺔ ﻭﻣ ﹾﺄﻭﺍﻩ ﺍﻟﻨﱠﺎﺭ ﻭﻣﺎ ﻟﹺﻠ ﱠﻈﺎﻟﹺ ﹺﻤ ﹺ‬
‫ﺎﺭ )‪(٧٢‬‬ ‫ﻴﻦ ﻣ ﹾﻦ ﹶﺃ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶﹶ ﹶ ﹸ ﹸ ﹶﹶ‬ ‫ﹶﱠ ﹶ ﹸ ﹶ‬
‫﴾ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‬

‫ﺍﺟﺘﹶﻨ ﹺ ﹸﺒﻮ ﹾﺍ ﺍﻟ ﱠﻄﺎ ﹸﻏ ﹶ‬

‫ﻮﺕ‬ ‫ﹴ‬ ‫ﹺ‬
‫﴿ ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﺑ ﹶﻌ ﹾﺜﻨﹶﺎ ﻓﻲ ﻛ ﱢﹸﻞ ﹸﺃ ﱠﻣﺔ ﱠﺭ ﹸﺳﻮﻻﹰ ﹶﺃ ﹺﻥ ﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻭ ﹾ‬
‫ﺍﻟﻀﻼ ﹶﻟ ﹸﺔ ﹶﻓ ﹺﺴ ﹸﻴﺮﻭ ﹾﺍ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﺽ‬ ‫ﹶﻓ ﹺﻤﻨ ﹸﹾﻬﻢ ﱠﻣ ﹾﻦ ﹶﻫﺪﹶ ￯ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭ ﹺﻣﻨ ﹸﹾﻬﻢ ﱠﻣ ﹾﻦ ﹶﺣ ﱠﻘ ﹾﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﱠ‬
‫ﹶﻓﺎﻧ ﹸﻈﺮﻭ ﹾﺍ ﹶﻛﻴﻒﹶ ﻛ ﹶ ﹺ‬
‫ﻴﻦ )‪ ﴾ (٣٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ .‬ﻭﻏﻴﺮ ﺫﻟﻚ‬ ‫ﹶﺎﻥ ﹶﻋﺎﻗ ﹶﺒ ﹸﺔ ﺍ ﹾﻟ ﹸﻤﻜ ﱢﹶﺬﺑﹺ ﹶ‬ ‫ﹾ‬ ‫ﹸ‬
‫ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﻻ ﺗﺤﺼﻰ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻭ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻪ ﺑﺎﻷﺣﻜﺎﻡ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﻓﻴﺨﺘﻠﻒ ﻣﻦ ﺃﻣﺔ ﻷﺧﺮ￯ ﻭﻣﻦ ﻧﺒﻲ ﻵﺧﺮ؛ ﻟﻴﺒﺘﻠﻴﻬﻢ ﺍﻟﻠﻪ ﻓﻴﻤﺎ‬
‫ﺁﺗﺎﻫﻢ ﻭﻟﻴﺘﺒﻴﻦ ﻣﻦ ﻳﺘﺒﻊ ﺍﻟﺮﺳﻮﻝ ﻣﻤﻦ ﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ‪.‬‬
‫ﹶﺎﺏ‬‫ﹶﺎﺏ ﺑﹺﺎ ﹾﻟ ﹶﺤ ﱢﻖ ﹸﻣ ﹶﺼﺪﱢ ﹰﻗﺎ ﱢﻟ ﹶﻤﺎ ﹶﺑ ﹾﻴ ﹶﻦ ﹶﻳﺪﹶ ﹾﻳ ﹺﻪ ﹺﻣ ﹶﻦ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬ ‫﴿ ﻭ ﹶﺃﻧ ﹶﺰ ﹾﻟﻨﹶﺎ ﺇﹺ ﹶﻟﻴ ﹶ ﹺ‬
‫ﻚ ﺍ ﹾﻟﻜﺘ ﹶ‬ ‫ﹾ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺎﺣﻜﹸﻢ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬﻢ ﺑﹺ ﹶﻤﺎ ﹶﺃﻧﺰ ﹶﹶﻝ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭﻻﹶ ﹶﺗ ﱠﺘﺒﹺ ﹾﻊ ﹶﺃ ﹾﻫ ﹶﻮ ﹸ‬
‫ﺍﺀﻫ ﹾﻢ ﹶﻋ ﱠﻤﺎ‬ ‫ﹶﻭ ﹸﻣ ﹶﻬ ﹾﻴﻤﻨﹰﺎ ﹶﻋ ﹶﻠ ﹾﻴﻪ ﹶﻓ ﹾ‬
‫ﺎﺟﺎ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺷﺎﺀ ﺍﻟ ﹼﻠ ﹸﻪ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺟ ﹶ ﹺ‬
‫ﺎﺀﻙ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﻟﻜ ﱟﹸﻞ ﹶﺟ ﹶﻌ ﹾﻠﻨﹶﺎ ﻣﻨﻜ ﹾﹸﻢ ﺷ ﹾﺮ ﹶﻋ ﹰﺔ ﹶﻭﻣﻨ ﹶﹾﻬ ﹰ‬ ‫ﹶ‬

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‫ﺍﺣﺪﹶ ﹰﺓ ﻭ ﹶﻟـﻜﹺﻦ ﱢﻟﻴﺒ ﹸﻠﻮﻛﹸﻢ ﻓﹺﻲ ﻣﺎ ﺁﺗﹶﺎﻛﹸﻢ ﹶﻓﺎﺳ ﹶﺘﺒﹺ ﹸﻘﻮﺍ ﺍﻟﺨﹶ ﻴﺮ ﹺ‬
‫ﺍﺕ‬ ‫ﹶﻟﺠﻌ ﹶﻠﻜﹸﻢ ﹸﺃﻣ ﹰﺔ ﻭ ﹺ‬
‫ﹾﹶ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹶﹾ ﹶ ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹾ ﱠ ﹶ‬
‫ﻮﻥ )‪﴾ (٤٨‬‬ ‫ﺇﹺ ﹶﻟﻰ ﺍﻟﻠﻪ ﹶﻣ ﹾﺮ ﹺﺟ ﹸﻌﻜ ﹾﹸﻢ ﹶﺟ ﹺﻤﻴ ﹰﻌﺎ ﹶﻓ ﹸﻴﻨﹶ ﱢﺒ ﹸﺌﻜﹸﻢ ﺑﹺ ﹶﻤﺎ ﻛﹸﻨﺘ ﹾﹸﻢ ﻓﹺ ﹺﻴﻪ ﺗﹶﺨﹾ ﺘﹶﻠﹺ ﹸﻔ ﹶ‬
‫ﻇ ﹸﻔ ﹴﺮ ﹶﻭ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺒ ﹶﻘ ﹺﺮ‬
‫ﻳﻦ ﹶﻫﺎ ﹸﺩﻭ ﹾﺍ ﹶﺣ ﱠﺮ ﹾﻣﻨﹶﺎ ﻛ ﱠﹸﻞ ﹺﺫﻱ ﹸ‬ ‫ﹺ‬
‫﴿ ﹶﻭ ﹶﻋ ﹶﻠﻰ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻮﺭ ﹸﻫ ﹶﻤﺎ‬ ‫ﻇ ﹸﻬ ﹸ‬‫ﺖ ﹸ‬ ‫ﹶﻭﺍ ﹾﻟ ﹶﻐﻨﹶ ﹺﻢ ﹶﺣ ﱠﺮ ﹾﻣﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹸﺷ ﹸﺤ ﹶ‬
‫ﻮﻣ ﹸﻬ ﹶﻤﺎ ﺇﹺﻻﱠ ﹶﻣﺎ ﹶﺣ ﹶﻤ ﹶﻠ ﹾ‬
‫ﹶﺎﻫﻢ ﺑﹺ ﹶﺒﻐﹾﻴﹺ ﹺﻬ ﹾﻢ ﹺﻭﺇﹺﻧﱠﺎ‬ ‫ﻈ ﹴﻢ ﹶﺫﻟﹺ ﹶ‬
‫ﻚ ﹶﺟﺰﹶ ﹾﻳﻨ ﹸ‬ ‫ﻂ ﺑﹺ ﹶﻌ ﹾ‬ ‫ﹶﺃ ﹺﻭ ﺍ ﹾﻟ ﹶﺤ ﹶﻮﺍ ﹶﻳﺎ ﹶﺃ ﹾﻭ ﹶﻣﺎ ﹾ‬
‫ﺍﺧ ﹶﺘ ﹶﻠ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١٤٦‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.‬‬ ‫ﹶﻟﺼ ﹺ‬
‫ﺎﺩ ﹸﻗ ﹶ‬ ‫ﹶ‬
‫ﻭﺟﺎﺀ ﻓﻲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻲ ﺍﻟﻠﻪ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ‬
‫ﻱ ﹺﻣ ﹶﻦ ﺍﻟﺘ ﹾﱠﻮ ﹶﺭ ﹺﺍﺓ ﹶﻭ ﹺﻷﹸ ﹺﺣ ﱠﻞ ﹶﻟﻜﹸﻢ ﹶﺑ ﹾﻌ ﹶﺾ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿ ﹶﻭ ﹸﻣ ﹶﺼﺪﱢ ﹰﻗﺎ ﱢﻟ ﹶﻤﺎ ﹶﺑ ﹾﻴ ﹶﻦ ﹶﻳﺪﹶ ﱠ‬
‫ﻮﻥ )‪(٥٠‬‬ ‫ﺍ ﱠﻟ ﹺﺬﻱ ﹸﺣ ﱢﺮ ﹶﻡ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻭ ﹺﺟ ﹾﺌ ﹸﺘﻜﹸﻢ ﺑﹺﺂ ﹶﻳ ﹴﺔ ﱢﻣﻦ ﱠﺭ ﱢﺑﻜ ﹾﹸﻢ ﹶﻓﺎ ﱠﺗ ﹸﻘﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻭ ﹶﺃﻃﹺﻴ ﹸﻌ ﹺ‬
‫ﻴﻢ )‪﴾ (٥١‬‬ ‫ﹺ‬ ‫ـﺬﺍ ﹺﺻ ﹶﺮ ﹲ‬ ‫ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﺭ ﱢﺑﻲ ﹶﻭ ﹶﺭ ﱡﺑﻜ ﹾﹸﻢ ﹶﻓﺎ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹸﻩ ﹶﻫ ﹶ‬
‫ﺍﻁ ﱡﻣ ﹾﺴﺘﹶﻘ ﹲ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻷﺧﻴﺮﺓ ﺍﻟﻤﻬﻴﻤﻨﺔ ﻋﻠﻰ ﻛﻞ‬
‫ﻣﺎ ﻗﺒﻠﻬﺎ ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺍﻵﻳﺔ ‪ ٤٨‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﻭﺍﻟﻤﺬﻛﻮﺭﺓ ﻋﺎﻟ ﹰﻴﺎ‪،‬‬
‫ﻭﻟﺬﺍ ﻳﻘﻮﻝ ﺟﻤﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﻟﻢ‬
‫ﻳﻜﻦ ﻓﻲ ﺷﺮﻋﻨﺎ ﻣﺎ ﻳﺨﺎﻟﻔﻪ(‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺇﻥ‬
‫ﺧﺎﻟﻒ ﺷﻴ ﹰﺌﺎ ﻣﻦ ﺷﺮﻋﻨﺎ‪.‬‬
‫ﻟﻤﺎﺫﺍ ﻫﺬﻩ ﺍﻟﻤﻘﺪﻣﺔ ﻭﻣﺎ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﻤﻮﺿﻮﻉ؟‬
‫ﻫﺬﻩ ﺍﻟﻤﻘﺪﻣﺔ ﻫﻲ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻧﺤﻦ ﺑﺼﺪﺩ‬

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‫ﻣﻨﺎﻗﺸﺘﻪ‪ ،‬ﺇﺫ ﺇﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻌﻠﻢ ﻛﻴﻒ ﻳﺴﺘﺪﻝ؟ ﻭﺑﺄﻱ ﺷﻲﺀ‬
‫ﻳﺴﺘﺪﻝ ﻭﻫﻮ ﻳﻌﺘﻘﺪ ﻭﻳﺘﻜﻠﻢ ﻭﻳﻄﺮﺡ ﺍﻟﺤﻞ ﻭﻳﻨﺎﻗﺸﻬﺎ؟‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑﻚ ﻓﻘﺎﺗﻼ‬
‫ﻣﻨﺬ ﺣﺪﺍﺛﺔ ﺳﻨﻲ ﻭﺃﻧﺎ ﺃﺗﺎﺑﻊ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻟﻜﺒﺎﺭ ﻋﻠﻰ ﻣﺎ ﻳﺤﺪﺙ‬
‫ﻷﻣﺘﻨﺎ ﻣﻦ ﻣﺼﺎﺋﺐ ﻓﻲ ﺷﺘﻰ ﺑﻘﺎﻉ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺑﺎﻟﻄﺒﻊ ﻣﺎ‬
‫ﻳﺤﺪﺙ ﻓﻲ ﻓﻠﺴﻄﻴﻦ ﻭﺍﻟﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﺗﺎﺑﻊ ﺟﻴﺪﹰ ﺍ ﻓﺴﺘﺠﺪ‬
‫ﺃﻛﺜﺮ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪:‬‬
‫)ﺭﺑﻨﺎ ﻳﻤﻬﻞ ﻭﻻ ﻳﻬﻤﻞ( )ﺭﺑﻨﺎ ﻟﻦ ﻳﺘﺮﻛﻬﻢ( )ﺳﻴﺮﻳﻨﺎ ﺍﻟﻠﻪ ﻓﻴﻬﻢ ﺁﻳﺔ‬
‫ﻭﻻ ﺑﺪ(‬
‫ﺑﻞ ﺗﺎﺑﻊ ﺣﺘﻰ ﺍﻟﺪﻋﺎﺀ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﺳﺘﺠﺪ ﺃﻛﺜﺮﻩ( ﺍﻟﻠﻬﻢ ﺧﺬﻫﻢ‬
‫ﻛﻤﺎ ﺃﺧﺬﺕ ﻋﺎﺩ ﻭﺛﻤﻮﺩ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﻫﻠﻜﻬﻢ ﻛﻤﺎ ﺃﻫﻠﻜﺖ ﻗﻮﻡ ﻟﻮﻁ‪ ،‬ﺍﻟﻠﻬﻢ‬
‫ﺃﻏﺮﻗﻬﻢ ﻛﻤﺎ ﺃﻏﺮﻗﺖ ﻓﺮﻋﻮﻥ‪(...‬‬
‫ﻭﻳﺘﻌﺠﺐ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺄﺧﺮ ﻫﺬﺍ ﺍﻹﻫﻼﻙ‪ ،‬ﺭﻏﻢ ﻣﺎ ﻳﻘﻊ ﻋﻠﻰ‬
‫ﺃﻳﺪﻱ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻣﻦ ﺑﻐﻲ ﻭﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻤﻘﺪﺳﺎﺕ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﺣﺘﻰ‬
‫ﺇﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﻔﻘﺪ ﺃﻋﺼﺎﺑﻪ ﻣﻦ ﺷﺪﺓ ﻣﺎ ﻳﺮ￯ ﻓﻴﻘﻮﻝ( ﺃﻧﺎ ﻣﺶ ﻋﺎﺭﻑ‬
‫ﻫﻮ ﺭﺑﻨﺎ ﺳﺎﻳﺒﻬﻢ ﻟﻴﻪ)‪ ،‬ﻭﻗﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﻟﺘﻌﺮﻑ‪.‬‬
‫ﺇﻥ ﺍﻷﻣﻢ ﺍﻟﺘﻲ ﺍﺗﺒﻊ ﻓﻴﻬﺎ ﺍﻟﻤﻮﺣﺪﻭﻥ ﺃﻧﺒﻴﺎﺀﻫﻢ ﻭﺁﻣﻨﻮﺍ ﺑﻬﻢ ﺛﻢ ﻟﻢ‬

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‫ﻳﻔﻌﻠﻮﺍ ﺷﻴ ﹰﺌﺎ ﺗﺠﺎﻩ ﺃﻋﺪﺍﺋﻬﻢ ﺳﻮ￯ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻷﺫ￯ ﻭﺍﻟﺪﻋﺎﺀ ﺣﺘﻰ‬
‫ﺃﺗﻰ ﺍﻟﻨﺼﺮ ﺩﻭﻥ ﺗﺪﺧﻞ ﻣﻨﻬﻢ ﺑﺈﻫﻼﻙ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻈﺎﻟﻤﻴﻦ ﺇﻧﻤﺎ ﻓﻌﻠﻮﺍ‬
‫ﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﻛﺎﻧﺖ ﺷﺮﻳﻌﺘﻬﻢ؛ ﻫﻢ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻠﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﺘﺰﻣﻮﺍ‬
‫ﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺣﻴﻨﻬﺎ ﺳﻮ￯ ﺑﺎﻟﺼﺒﺮ ﻭﺍﻟﺠﻠﺪ ﻭﺍﻟﺪﻋﺎﺀ‬
‫ﻓﺘﻤﺴﻜﻮﺍ ﺑﺬﻟﻚ ﺣﺘﻰ ﺟﺎﺀ ﺍﻹﻫﻼﻙ ﻣﻦ ﻗﺒﻞ ﺍﻟﻠﻪ ﻟﻠﻜﻔﺎﺭ ﺍﻟﻈﺎﻟﻤﻴﻦ‬
‫ﺑﺎﻟﺮﻳﺢ ﺗﺎﺭﺓ ﻭﺑﺎﻟﺼﻴﺤﺔ ﺗﺎﺭﺓ ﻭﺑﺎﻟﻐﺮﻕ ﺗﺎﺭﺓ ﺃﺧﺮ￯‪.‬‬
‫ﻓﻜﻴﻒ ﺗﻘﻌﺪ ﺗﻨﺘﻈﺮ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻭﺷﺮﻳﻌﺘﻚ ﻣﺨﺘﻠﻔﺔ؟! ﻟﻢ ﺗﺄﻣﺮﻙ‬
‫ﺑﺎﻟﺼﺒﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻓﻘﻂ ﺑﻞ ﺃﻣﺮﺗﻚ ﺑﺎﻟﺘﺤﺮﻙ ﻟﺪﻓﻊ ﺍﻻﻋﺘﺪﺍﺀ ﻭﺗﺤﺮﻳﺮ‬
‫ﺍﻷﺭﺽ ﻭﺇﻧﻘﺎﺫ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺛﻢ ﺇﺫﺍ ﻟﻢ ﺗﻔﻌﻞ ﺷﻴ ﹰﺌﺎ ﺗﻌﺠﺒﺖ ﻭﻗﻠﺖ‪ :‬ﺃﻳﻦ‬
‫ﺍﻟﻠﻪ ﻣﻤﺎ ﻳﺤﺪﺙ؟!‬
‫ﺇﻥ ﻓﻲ ﻗﺼﺔ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﺗﻮﺿﻴﺢ ﺟﻠﻲ ﻟﻬﺬﺍ‬
‫ﺍﻟﻤﻌﻨﻰ‪ ،‬ﺇﺫ ﺇﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﻮﺍ ﺃﻭﻝ ﻣﻦ ﻣﺮ ﺑﻬﺎﺗﻴﻦ ﺍﻟﻤﺮﺣﻠﺘﻴﻦ‬
‫ﺑﺸﻜﻞ ﻭﺍﺿﺢ‪ ،‬ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺗﺒﻌﻮﺍ ﻧﺒﻲ ﺍﻟﻠﻪ ﻣﻮﺳﻰ ﺑﻤﺼﺮ ﻭﺗﻌﺮﺿﻮﺍ‬
‫ﻟﺒﻼﺀ ﻓﺮﻋﻮﻥ ﻭﺗﻌﺬﻳﺒﻪ ﺍﻟﺸﺪﻳﺪ ﻭﻟﻢ ﻳﺆﻣﺮﻭﺍ ﺇﻻ ﺑﺎﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﺒﻼﺀ‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻠﻪ ﻭﺍﻧﺘﻈﺎﺭ ﺇﻫﻼﻙ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻔﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ‪.‬‬
‫ﺍﺻﺒﹺ ﹸﺮﻭ ﹾﺍ ﺇﹺ ﱠﻥ ﺍﻷﹶ ﹾﺭ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬
‫ﺽ‬ ‫ﺍﺳﺘﹶﻌﻴﻨﹸﻮﺍ ﺑﹺﺎﻟ ﹼﻠﻪ ﹶﻭ ﹾ‬ ‫﴿ ﹶﻗ ﹶﺎﻝ ﹸﻣ ﹶ‬
‫ﻮﺳﻰ ﻟ ﹶﻘ ﹾﻮﻣﻪ ﹾ‬
‫ﹺ ﹺ ﹺ‬ ‫ﹺ ﹺﹺ‬ ‫ﻮﺭ ﹸﺛﻬﺎ ﻣﻦ ﻳ ﹶﺸ ﹺ‬ ‫ﹺ ﹺ‬
‫ﻴﻦ )‪(١٢٨‬‬ ‫ﺎﺀ ﻣ ﹾﻦ ﻋ ﹶﺒﺎﺩﻩ ﹶﻭﺍ ﹾﻟ ﹶﻌﺎﻗ ﹶﺒ ﹸﺔ ﻟ ﹾﻠ ﹸﻤﺘﱠﻘ ﹶ‬‫ﻟ ﹼﻠﻪ ﹸﻳ ﹺ ﹶ ﹶ ﹶ ﹸ‬

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‫ﻭﺫﻳﻨﹶﺎ ﹺﻣﻦ ﹶﻗ ﹾﺒ ﹺﻞ ﹶﺃﻥ ﺗ ﹾﹶﺄﺗﹺﻴﻨﹶﺎ ﹶﻭ ﹺﻣﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹶﻣﺎ ﹺﺟ ﹾﺌ ﹶﺘﻨﹶﺎ ﹶﻗ ﹶﺎﻝ ﹶﻋ ﹶﺴﻰ‬‫ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹸﺃ ﹺ‬
‫ﻚ ﹶﻋ ﹸﺪ ﱠﻭﻛ ﹾﹸﻢ ﹶﻭ ﹶﻳ ﹾﺴﺘ ﹾﹶﺨﻠﹺ ﹶﻔﻜ ﹾﹸﻢ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﺽ ﹶﻓ ﹶﻴﻨ ﹸ‬
‫ﻈ ﹶﺮ‬ ‫ﹶﺭ ﱡﺑﻜ ﹾﹸﻢ ﹶﺃﻥ ﹸﻳ ﹾﻬﻠﹺ ﹶ‬
‫ﻒ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١٢٩‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﹶﻛ ﹾﻴ ﹶ‬
‫ﻓﻠﻤﺎ ﺃﻧﺠﺎﻫﻢ ﺍﻟﻠﻪ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﻭﺃﺭﺍﻫﻢ ﻓﻲ ﺇﻫﻼﻛﻪ‬
‫ﺁﻳﺔ ﻋﻈﻴﻤﺔ ﺃﻣﺮﻫﻢ ﻷﻭﻝ ﻣﺮﺓ ﺑﺠﻬﺎﺩ ﺍﻟﻘﻮﻡ ﺍﻟﺠﺒﺎﺭﻳﻦ ﻟﺪﺧﻮﻝ‬
‫ﺍﻟﻤ ﹶﻘﺪﱠ ﹶﺳ ﹶﺔ ﺍ ﱠﻟﺘﹺﻲ‬
‫ﺍﻷﺭﺽ ﺍﻟﻤﻘﺪﺳﺔ ﴿ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺍ ﹾﺩ ﹸﺧ ﹸﻠﻮﺍ ﺍﻷﹶ ﹾﺭ ﹶﺽ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹶﺐ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻟﻜ ﹾﹸﻢ ﹶﻭﻻﹶ ﺗ ﹾﹶﺮﺗﹶﺪﱡ ﻭﺍ ﹶﻋ ﹶﻠﻰ ﹶﺃ ﹾﺩ ﹶﺑ ﹺ‬
‫ﺎﺭﻛ ﹾﹸﻢ ﹶﻓﺘﹶﻨ ﹶﻘﻠ ﹸﺒﻮﺍ ﹶﺧﺎﺳ ﹺﺮ ﹶ‬
‫ﻳﻦ‬ ‫ﹶﻛﺘ ﹶ‬
‫ﻳﻦ ﹶﻭﺇﹺﻧﱠﺎ ﹶﻟﻦ ﱠﻧﺪﹾ ﹸﺧ ﹶﻠ ﹶﻬﺎ‬ ‫ﻴﻬﺎ ﹶﻗ ﹾﻮ ﹰﻣﺎ ﹶﺟ ﱠﺒ ﹺ‬ ‫ﹺ‬
‫ﺎﺭ ﹶ‬ ‫ﻮﺳﻰ ﺇﹺ ﱠﻥ ﻓ ﹶ‬ ‫)‪ (٢١‬ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﻳﺎ ﹸﻣ ﹶ‬
‫ﻮﻥ )‪﴾ (٢٢‬‬ ‫ﺣﺘﱠﻰ ﻳ ﹾﺨﺮﺟﻮ ﹾﺍ ﹺﻣﻨﹾﻬﺎ ﹶﻓﺈﹺﻥ ﻳ ﹾﺨﺮﺟﻮ ﹾﺍ ﹺﻣﻨﹾﻬﺎ ﹶﻓﺈﹺﻧﱠﺎ ﺩ ﹺ‬
‫ﺍﺧ ﹸﻠ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹸ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹶ ﹸ ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ .‬ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﻣﺜﻞ ﺍﻷﻭﻟﻰ‪ ،‬ﻳﻬﻠﻚ‬
‫ﺍﻟﻠﻪ ﺍﻟﺠﺒﺎﺭﻳﻦ ﺃﻭ ﻳﺨﺮﺟﻬﻢ ﺛﻢ ﻳﺪﺧﻠﻮﻥ ﺑﻼ ﺗﻌﺐ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻟﻮﺿﻊ ﻗﺪ ﺍﺧﺘﻠﻒ؛ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺩﻭﺭ ﻣﻄﻠﻮﺏ‬
‫ﻣﻨﻬﻢ ﻏﻴﺮ ﺍﻟﺼﺒﺮ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻼ‪ ،‬ﻓﻬﻨﺎﻙ ﺩﻭﺭ ﻣﻄﻠﻮﺏ ﻭﺍﻣﺘﺤﺎﻥ‬
‫ﻗﺎﺋﻢ ﻭﺃﻣﺮ ﺇﻟﻬﻲ ﻻ ﻳﻌﺘﺬﺭ ﻋﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺍﻟﺼﺒﺮ ﻓﻲ ﺍﻟﻤﺮﺓ‬
‫ﺍﻷﻭﻟﻰ ﺑﺴﺒﺐ ﻓﺮﻕ ﺍﻟﻘﺪﺭﺍﺕ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﻓﺮﻋﻮﻥ ﻭﺑﺎﻟﺘﺎﻟﻲ‬
‫ﻟﻴﺲ ﻟﻬﻢ ﺃﻥ ﻳﺤﺘﺠﻮﺍ ﺑﻔﺮﻕ ﺍﻟﻘﺪﺭﺍﺕ ﻓﻲ ﺭﻓﺾ ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ‪.‬‬
‫ﻓﺎﻟﻄﺎﻋﺔ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺃﺗﺖ ﺑﺎﻟﻔﻮﺯ ﻭﺍﻟﻨﺼﺮ ﻋﻠﻰ ﻓﺮﻋﻮﻥ‪،‬‬
‫ﻭﺍﻟﻄﺎﻋﺔ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻮﺣﻴﺪ ﻟﻠﻔﻮﺯ ﻭﺍﻟﻨﺼﺮ‬

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 ‫ﹺ‬ ‫ﹺ‬
‫ﻮﻥ ﹶﺃ ﹾﻧ ﹶﻌ ﹶﻢ ﺍﻟ ﹼﻠ ﹸﻪ‬
‫ﻳﻦ ﹶﻳ ﹶﺨﺎ ﹸﻓ ﹶ‬ ‫ﻋﻠﻰ ﺍﻟﺠﺒﺎﺭﻳﻦ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺟﻼ ﹺﹶﻥ ﻣ ﹶﻦ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻮﻥ ﹶﻭ ﹶﻋ ﹶﻠﻰ‬ ‫ﺎﺏ ﹶﻓﺈﹺ ﹶﺫﺍ ﹶﺩ ﹶﺧ ﹾﻠﺘ ﹸﹸﻤﻮ ﹸﻩ ﹶﻓﺈﹺ ﱠﻧﻜ ﹾﹸﻢ ﹶﻏﺎﻟﹺ ﹸﺒ ﹶ‬‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹶﻤﺎ ﺍ ﹾﺩ ﹸﺧ ﹸﻠﻮ ﹾﺍ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺒ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ ﴾(٢٣‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬ ‫ﺍﻟ ﹼﻠﻪ ﹶﻓﺘ ﹶﹶﻮ ﱠﻛ ﹸﻠﻮ ﹾﺍ ﺇﹺﻥ ﻛﹸﻨﺘﹸﻢ ﱡﻣ ﹾﺆﻣﻨ ﹶ‬
‫ﻭﻟﻜﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺑﻮﺍ ﺇﻻ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﺘﻜﺎﺳﻞ ﻭﻃﻠﺐ ﺍﻟﻨﺼﺮ‬
‫ﹺ‬
‫ﺐ‬‫ﻮﺳﻰ ﺇﹺﻧﱠﺎ ﹶﻟﻦ ﱠﻧﺪﹾ ﹸﺧ ﹶﻠ ﹶﻬﺎ ﹶﺃ ﹶﺑﺪﹰ ﺍ ﱠﻣﺎ ﹶﺩ ﹸﺍﻣﻮ ﹾﺍ ﻓ ﹶﻴﻬﺎ ﹶﻓﺎ ﹾﺫ ﹶﻫ ﹾ‬ ‫ﺍﻟﺠﺎﻫﺰ ﴿ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﻳﺎ ﹸﻣ ﹶ‬
‫ﻭﻥ )‪ ﴾ (٢٤‬ﻓﺸﻜﺎﻫﻢ ﻧﺒﻲ ﺍﻟﻠﻪ‬ ‫ﺎﻋﺪﹸ ﹶ‬ ‫ﻚ ﹶﻓ ﹶﻘﺎﺗﹺﻼ ﺇﹺﻧﱠﺎ ﻫﺎﻫﻨﹶﺎ ﹶﻗ ﹺ‬ ‫ﻧﺖ ﹶﻭ ﹶﺭ ﱡﺑ ﹶ‬ ‫ﹶﺃ ﹶ‬
‫ﹶ ﹸ‬
‫ﻣﻮﺳﻰ ﺇﻟﻰ ﺭﺑﻪ‪ ،‬ﻭﻳﺎ ﺧﺴﺎﺭﺓ ﻣﻦ ﻳﺸﻜﻮﻩ ﻧﺒﻴﻪ ﺇﻟﻰ ﺭﺑﻪ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﺭ ﱢﺏ ﺇﹺﻧﱢﻲ‬
‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻻ ﹶﺃ ﹾﻣﻠﹺ ﹸ‬
‫ﻴﻦ )‪﴾ (٢٥‬‬ ‫ﻚ ﺇﹺﻻﱠ ﹶﻧ ﹾﻔﺴﻲ ﹶﻭ ﹶﺃﺧﻲ ﹶﻓﺎ ﹾﻓ ﹸﺮ ﹾﻕ ﹶﺑ ﹾﻴﻨﹶﻨﹶﺎ ﹶﻭ ﹶﺑ ﹾﻴ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ ﺍ ﹾﻟ ﹶﻔﺎﺳﻘ ﹶ‬
‫ﻓﻤﺎ ﺍﻟﻨﺘﻴﺠﺔ؟‬
‫ﻫﻠﻚ ﺍﻟﺠﺒﺎﺭﻭﻥ ﻛﻤﺎ ﻫﻠﻚ ﻓﺮﻋﻮﻥ؟ ﺣﺮﺭﺕ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻘﺪﺳﺔ‬
‫ﺑﺠﻨﻮﺩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻛﻲ ﻳﺪﺧﻠﻬﺎ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺩﻭﻥ ﺗﻌﺐ؟ ﻻ‪ ،‬ﺍﻟﻨﺘﻴﺠﺔ‬
‫ﻼ ﺗ ﹾﹶﺄ ﹶﺱ‬ ‫ﻮﻥ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﺽ ﹶﻓ ﹶ‬ ‫ﻴﻦ ﹶﺳﻨﹶ ﹰﺔ ﹶﻳﺘﹺ ﹸﻴﻬ ﹶ‬ ‫ﹺ‬
‫﴿ ﹶﻗ ﹶﺎﻝ ﹶﻓﺈﹺﻧ ﹶﱠﻬﺎ ﹸﻣ ﹶﺤ ﱠﺮ ﹶﻣ ﹲﺔ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺃ ﹾﺭ ﹶﺑﻌ ﹶ‬
‫ﹺ ﹺ‬
‫ﻴﻦ )‪﴾ (٢٦‬‬ ‫ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ ﺍ ﹾﻟ ﹶﻔﺎﺳﻘ ﹶ‬
‫ﻓﻠﻴﺘﺄﺧﺮ ﺍﻟﻨﺼﺮ ﻭﻳﻤﺘﺪ ﻋﻬﺪ ﺍﻟﺠﺒﺎﺭﻳﻦ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ ﺃﺧﺮ￯‬
‫ﻭﻟﻴﻌﺎﻗﺐ ﺍﻟﻤﻘﺼﺮ ﻭﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺘﻴﻪ ﺣﺘﻰ ﻳﺴﺘﺒﺪﻝ ﻭﻳﺄﺗﻲ ﺟﻴﻞ ﻏﻴﺮﻩ‬
‫ﻳﺘﺤﻤﻞ ﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﻭﻳﻨﻔﺬ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻨﻔﺬﻩ ﺁﺑﺎﺅﻩ ﻭﺭﺑﻤﺎ ﺃﺟﺪﺍﺩﻩ‪.‬‬
‫ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ﻟﻴﺴﺖ ﻓﻲ ﻋﻤﺮ ﺍﻟﺰﻣﺎﻥ ﺷﻴ ﹰﺌﺎ ﻭﻟﻜﻨﻬﺎ ﻛﻔﻴﻠﺔ‬

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 ‫ﺑﺰﻭﺍﻝ ﺟﻴﻞ ﻭﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻟﻤﺠﺪ‪.‬‬
‫ﹺ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹶﻣﻦ‬ ‫ﻭﺍﻷﻫﻢ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺗﺤﺼﻴﻞ ﺍﻷﺟﺮ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﺤ ﱡﺒﻮ ﹶﻧ ﹸﻪ ﹶﺃ ﹺﺫ ﱠﻟ ﹴﺔ‬‫ﺤﺒﻬﻢ ﻭﻳ ﹺ‬ ‫ﹺ‬ ‫ﻳﺮﺗﹶﺪﱠ ﹺﻣﻨﻜﹸﻢ ﻋﻦ ﹺﺩﻳﻨ ﹺ ﹺﻪ ﹶﻓﺴﻮ ﹶ ﹺ‬
‫ﻑ ﹶﻳ ﹾﺄﺗﻲ ﺍﻟ ﹼﻠ ﹸﻪ ﺑﹺ ﹶﻘ ﹾﻮ ﹴﻡ ﹸﻳ ﱡ ﹸ ﹾ ﹶ ﹸ‬ ‫ﹶ ﹾ‬ ‫ﹾ ﹶ‬ ‫ﹶﹾ‬
‫ﻴﻞ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻭﻻﹶ‬ ‫ﻭﻥ ﻓﹺﻲ ﹶﺳﺒﹺ ﹺ‬ ‫ﺎﻫﺪﹸ ﹶ‬ ‫ﻋ ﹶﻠﻰ ﺍ ﹾﻟﻤ ﹾﺆ ﹺﻣﻨﹺﻴﻦ ﹶﺃ ﹺﻋﺰﱠ ﹴﺓ ﻋ ﹶﻠﻰ ﺍ ﹾﻟﻜﹶﺎﻓﹺ ﹺﺮﻳﻦ ﻳﺠ ﹺ‬
‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﻴﻪ ﻣﻦ ﻳ ﹶﺸﺎﺀ ﻭﺍﻟ ﹼﻠﻪ ﻭ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﻮﻥ ﹶﻟ ﹾﻮ ﹶﻣ ﹶﺔ ﻵﺋﹺ ﹴﻢ ﹶﺫﻟﹺ ﹶ‬
‫ﺍﺳ ﹲﻊ‬ ‫ﻚ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﹼﻠﻪ ﹸﻳ ﹾﺆﺗ ﹶ ﹶ ﹸ ﹶ ﹸ ﹶ‬ ‫ﹶﻳ ﹶﺨﺎ ﹸﻓ ﹶ‬
‫ﻴﻢ )‪ ﴾ (٥٤‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬ ‫ﹺ‬
‫ﹶﻋﻠ ﹲ‬
‫ﺇﻥ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﺘﺨﺎﺫﻝ ﻳﺪﺧﻼﻥ ﺍﻟﻌﺒﺪ ﺍﻟﺘﻴﻪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻨﻪ‬
‫ﺇﻻ ﺑﺎﻟﻌﺪﻭﻝ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺝ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ‬
‫ﺍﻟﺘﻴﻪ ﺇﻻ ﺑﺠﻴﻞ ﻧﻔﺬ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﻭﺟﺎﻫﺪ ﻟﺪﺧﻮﻝ ﺍﻷﺭﺽ ﺍﻟﻤﻘﺪﺳﺔ‪،‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺳﺒﺐ ﺣﺮﺻﻲ ﻋﻠﻰ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻣﻨﺎﻗﺸﺔ ﻣﺸﻜﻼﺕ‬
‫ﻭﻋﻴﻮﺏ ﻭﺃﺧﻄﺎﺀ ﺍﻧﺘﺸﺮﺕ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻭﻛﺎﻥ ﻟﻬﺎ ﺩﻭﺭ ﻛﺒﻴﺮ‪ -‬ﺣﺴﺐ‬
‫ﺍﻋﺘﻘﺎﺩﻱ ‪ -‬ﻓﻴﻤﺎ ﻭﺻﻠﻨﺎ ﺇﻟﻴﻪ ‪ ،‬ﻻ ﺃﻣﻠﻚ ﻭﺻﻔﺔ ﻛﺎﻣﻠﺔ ﻣﻔﺼﻠﺔ‬
‫ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺘﻴﻪ ﺧﻄﻮﺓ ﺧﻄﻮﺓ ‪ ،‬ﻭﻟﻜﻨﻲ ﻣﺆﻣﻦ ﺃﻧﻨﺎ ﻋﻠﻰ ﺍﻷﻗﻞ‬
‫ﻧﺤﺘﺎﺝ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺪﺧﻮﻝ ﻛﺄﻭﻝ ﺧﻄﻮﺓ ﻟﻠﺨﺮﻭﺝ‬
‫ﻣﻨﻪ ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﻌﺎﻧﻴﻪ ﻫﻮ ﺭﻭﺡ ﻫﺬﻩ‬
‫ﺍﻟﺨﻄﻮﺓ ﻭﺑﻮﺻﻠﺘﻬﺎ ﺍﻟﺘﻲ ﺗﻮﺟﻬﻬﺎ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺴﻠﻴﻢ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺣﺎﻭﻝ‬
‫ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻴﻪ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬

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 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻦ ﺩﺭﻭﺱ ﺍﻟﻘﺼﺔ‬
‫ﻣﻦ ﺩﺭﻭﺱ ﺍﻟﻘﺼﺔ‪:‬‬
‫ﺃﻥ ﺍﻻﺑﺘﻼﺀ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺒﺪﺃ ﺑﻌﺪ ﻫﻼﻙ ﺍﻟﻌﺪﻭ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻻﺑﺘﻼﺀ ﻻ ﻳﻨﺘﻬﻲ‬
‫ﺃﻳﻀﺎ ﺃﻥ ﺍﺑﺘﻼﺀ ﺍﻟﻨﻌﻤﺔ ﻗﺪ‬
‫ﻣﺎ ﺩﻣﺖ ﺗﻤﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻧﺘﻌﻠﻢ ﻣﻨﻬﺎ ﹰ‬
‫ﻳﻜﻮﻥ ﺃﺷﺪ ﻣﻦ ﺍﺑﺘﻼﺀ ﺍﻟﺸﺪﺓ‬
‫ﻭﺫﻳﻨﹶﺎ ﹺﻣﻦ ﹶﻗ ﹾﺒ ﹺﻞ ﹶﺃﻥ ﺗ ﹾﹶﺄﺗﹺﻴﻨﹶﺎ ﹶﻭ ﹺﻣﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹶﻣﺎ ﹺﺟ ﹾﺌ ﹶﺘﻨﹶﺎ ﹶﻗ ﹶﺎﻝ ﹶﻋ ﹶﺴﻰ‬
‫﴿ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹸﺃ ﹺ‬

‫ﺽ ﹶﻓ ﹶﻴﻨ ﹸﻈ ﹶﺮ ﹶﻛ ﹾﻴ ﹶ‬
‫ﻒ‬ ‫ﻚ ﹶﻋﺪﹸ ﱠﻭﻛ ﹾﹸﻢ ﹶﻭ ﹶﻳ ﹾﺴﺘﹶﺨﹾ ﻠﹺ ﹶﻔﻜ ﹾﹸﻢ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﹶﺭ ﱡﺑﻜ ﹾﹸﻢ ﹶﺃﻥ ﹸﻳ ﹾﻬﻠﹺ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١٢٩‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﺇﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻤﻨﺘﺸﺮﺓ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻭﻛﺄﻧﻬﺎ ﺁﻳﺔ ﺃﻭ ﺣﺪﻳﺚ‪:‬‬
‫)ﺇﻥ ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﻨﺎﺯﻝ ﻓﻲ ﺍﻟﺸﺪﺓ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺘﻨﺎﺯﻝ ﻓﻲ ﺍﻟﺮﺧﺎﺀ( ﻭﻫﻲ‬
‫ﺟﻤﻠﺔ ﺑﺎﻃﻠﺔ ﺗﻤﺎﻣﺎ؛ ﺇﺫ ﺇﻧﻪ ﻻ ﻋﻼﻗﺔ ﺑﻴﻦ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺍﻟﺸﺪﺓ ﻭﺍﻟﺜﺒﺎﺕ ﻓﻲ‬
‫ﻓﻠﻢ ﻛﺎﻥ ﺍﻟﻔﺼﻞ ﺩﻭ ﹰﻣﺎ ﺑﻴﻦ ﺍﻻﺑﺘﻼﺋﻴﻦ؟‬ ‫ﺍﻟﺮﺧﺎﺀ ﻭﺇﻻ ﹶ‬
‫ﺎﻟﺸ ﱢﺮ ﹶﻭﺍ ﹾﻟﺨﹶ ﹾﻴ ﹺﺮ ﻓﹺ ﹾﺘﻨﹶ ﹰﺔ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴﻨﹶﺎ‬
‫ﺕ ﹶﻭ ﹶﻧ ﹾﺒ ﹸﻠﻮﻛﹸﻢ ﺑﹺ ﱠ‬‫ﺲ ﹶﺫﺍﺋﹺ ﹶﻘ ﹸﺔ ﺍ ﹾﻟﻤﻮ ﹺ‬
‫ﹶﹾ‬ ‫﴿ ﻛ ﱡﹸﻞ ﹶﻧ ﹾﻔ ﹴ‬
‫ﻮﻥ )‪ ﴾ (٣٥‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫ﺗ ﹾﹸﺮ ﹶﺟ ﹸﻌ ﹶ‬
‫ﻭﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺃﻥ‬ ‫ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﹶ‬ ‫ﺍﻟﻔﻘﺮ ﹶ‬ ‫ﹶ‬ ‫ﻭﺳﻠﻢ‪):-‬ﻓﻮﺍﻟ ﱠﻠ ﹺﻪ ﻣﺎ‬
‫ﻋﻠﻴﻜﻢ ﺍﻟﺪﱡ ﻧﹾﻴﺎ‪ ،‬ﻛﻤﺎ ﹸﺑ ﹺﺴ ﹶﻄ ﹾﺖ ﻋ ﹶﻠﻰ ﹶﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‪ ،‬ﹶﻓﺘﹶﻨﺎ ﹶﻓﺴﻮﻫﺎ‬
‫ﹸ‬ ‫ﹸﺒﺴ ﹶﻂ‬
‫ﺗ ﹶ‬
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 ‫ﻛﻤﺎ ﺗﹶﻨﺎ ﹶﻓﺴﻮﻫﺎ‪ ،‬ﻭ ﹸﺗ ﹾﻠﻬ ﹶﻴﻜﹸﻢ ﻛﻤﺎ ﹶ‬
‫ﺃﻟﻬﺘ ﹸﹾﻬ ﹾﻢ(‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ ﻫﻮ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺒﻼﺀ ﻭﺑﺴﺒﺒﻪ ﺗﺄﺧﺮﺕ‬
‫ﻛﺜﻴﺮﺍ ﻭﻭﺿﻌﺖ ﺍﻟﺜﻘﺔ ﻓﻲ ﺃﻧﺎﺱ ﻟﻴﺴﻮﺍ ﺃﻫ ﹰ‬
‫ﻼ ﻟﻬﺎ ﻟﻤﺠﺮﺩ ﺃﻥ ﻟﻬﻢ‬ ‫ﺍﻷﻣﺔ ﹰ‬
‫ﺗﺎﺭﻳﺦ ﻣﻦ ﺍﻟﻨﻀﺎﻝ ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻫﺬﺍ ﺑﻔﺮﺽ ﺻﺤﺘﻪ‪.‬‬

‫ﻣﻦ ﺩﺭﻭﺱ ﺍﻟﻘﺼﺔ‪:‬‬

‫ﺇﺑﻄﺎﻝ ﺣﺎﻟﺔ ”ﺍﻟﺪﺭﻭﺷﺔ“ ﺍﻟﺘﻲ ﻛﺎﻥ ﻭﻻ ﻳﺰﺍﻝ ﻟﻬﺎ ﺩﻭﺭ ﻓﻲ ﺗﺨﺒﻂ‬
‫ﺍﻷﻣﺔ ﻭﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺃﻥ ﻛﻮﻥ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺮﺑﻲ ﻣﺜﻼ ﻗﺪ ﺑﺪﺃ ﺟﻠﻪ ﺩﻭﻥ ﺗﺮﺗﻴﺐ‬
‫ﻳﺬﻛﺮ ﻭﻛﻮﻥ ﺑﺪﺍﻳﺘﻪ ﻛﺎﻧﺖ ﺗﻴﺴﻴﺮ ﻣﻦ ﺍﻟﻠﻪ ﺃﻧﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺳﻴﻜﻤﻞ‬
‫ﻭﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺧﻴﺮ‪ ،‬ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﺣﺠﺔ ﺍﻟﻜﺜﻴﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻔﻌﻠﻮﺍ ﺷﻴ ﹰﺌﺎ‬
‫ﻳﺴﺎﻋﺪ ﺑﺤﻖ ﻓﻲ ﺍﺳﺘﺜﻤﺎﺭ ﺧﻄﻮﺓ ﺍﻟﺒﺪﺍﻳﺔ ﻓﻲ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻷﻣﺔ ﻭﺣﻞ‬
‫ﻣﺸﻜﻼﺗﻬﺎ‪ ،‬ﺑﻞ ﺳﺎﻋﺪﻭﺍ ﺑﺸﺪﺓ ﻓﻲ ﺇﻓﺴﺎﺩ ﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﻭﻛﻠﻤﺎ ﺣﺪﺛﺘﻬﻢ‬
‫ﻗﺎﻟﻮﺍ‪(:‬ﺇﻥ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺮﺑﻲ ﺑﺪﺃﻩ ﺍﻟﻠﻪ ﻻ ﺍﻟﺒﺸﺮ ﻭﻃﺎﻟﻤﺎ ﺃﻥ ﺍﻟﻠﻪ ﻗﺪ ﺑﺪﺃﻩ‬
‫ﻛﺜﻴﺮﺍ ﺟﺪ ﺍ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺧﻔﻲ ﻋﻨﻬﻢ‬
‫ﻓﺴﻴﻨﺘﻬﻲ ﺇﻟﻰ ﺧﻴﺮ ﻭﻻ ﺑﺪ)‪ ،‬ﺳﻤﻌﺘﻬﺎ ﹰ‬
‫ﺃﻥ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﺃﻫﻠﻜﻪ ﺍﻟﻠﻪ ﻭﻟﻴﺲ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺃﻥ ﻋﺒﻮﺭ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻟﻠﺒﺤﺮ ﻛﺎﻥ ﺑﺄﻣﺮ ﺍﻟﻠﻪ ﻭﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻓﻬﻞ ﻳﻨﺒﻐﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻨﺘﻬﻲ ﺃﻣﺮﻫﻢ ﺇﻟﻰ ﺧﻴﺮ؟ ﺑﻞ ﺍﻧﺘﻬﻰ ﺇﻟﻰ‬
‫ﺗﺸﺘﺖ ﻭﺗﻴﻪ ﻭﻟﻌﻦ ﻟﻜﺜﻴﺮ ﻣﻨﻬﻢ‪ ،‬ﺇﻥ ﺍﻟﻠﻪ ﺧﺎﻃﺐ ﺃﻧﺒﻴﺎﺀﻩ ﺃﻧﻔﺴﻬﻢ ﻭﻫﻢ ﺧﻴﺮ‬

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 ‫ﻳﻦ ﹺﻣ ﹾﻦ ﹶﻗ ﹾﺒﻠﹺ ﹶﻚ ﹶﻟﺌﹺ ﹾﻦ ﹶﺃ ﹾﺷ ﹶﺮﻛ ﹶ‬
‫ﹾﺖ ﹶﻟ ﹶﻴ ﹾﺤ ﹶﺒ ﹶﻄ ﱠﻦ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺨﻠﻖ ﴿ ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹸﺃﻭﺣ ﹶﻲ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﻭﺇﹺ ﹶﻟﻰ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻳﻦ )‪ ﴾ (٦٥‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ ،‬ﻓﻜﻴﻒ ﻳﺄﻣﻦ ﺍﻟﻤﺮﺀ؟‬ ‫ﹶﻋ ﹶﻤ ﹸﻠ ﹶﻚ ﹶﻭ ﹶﻟ ﹶﺘﻜﹸﻮﻧ ﱠﹶﻦ ﻣ ﹶﻦ ﺍ ﹾﻟﺨﹶ ﺎﺳ ﹺﺮ ﹶ‬
‫ﻭﻣﻦ ﺃﻳﻦ ﻳﺄﺗﻲ ﺑﻬﺬﺍ ﺍﻟﻬﺪﻭﺀ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﻛﺬ ﹰﺑﺎ ﺇﻳﻤﺎﻧﹰﺎ‬
‫ﻭﺛﻘﺔ ﺑﺎﻟﻠﻪ؟‬
‫ﺇﻥ ﺍﻟﻠﻪ ﻳﻌﻄﻴﻨﺎ ﺍﻟﻔﺮﺹ ﻟﻴﻨﻈﺮ ﻛﻴﻒ ﻧﻌﻤﻞ؟ ﻓﺈﺫﺍ ﺑﻨﺎ ﻧﺤﺘﺞ ﺑﺎﻟﻔﺮﺹ‬
‫ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻭﺑﺎﻟﺘﺎﻟﻲ ﺗﻀﻴﻊ ﺍﻟﻔﺮﺹ ﻭﺗﺘﺤﻮﻝ ﻟﻨﻘﻤﺔ‪ ،‬ﻭﻫﻞ ﺑﻌﺪ‬
‫ﺿﻴﺎﻉ ﺍﻟﻔﺮﺻﺔ ﻧﻔﻴﻖ؟ ﻻ ﻧﻌﻮﺩ ﻟﻠﺘﻮﺍﻛﻞ ﺍﻷﻭﻝ ﻭﻧﺘﺴﺎﺀﻝ ﻧﻔﺲ ﺍﻷﺳﺌﻠﺔ‬
‫ﻭﻧﺪﻋﻮ ﻧﻔﺲ ﺍﻟﺪﻋﻮﺍﺕ ﻭﻫﻠﻢ ﺟﺮﺍ‪.‬‬
‫ﻣﻦ ﺩﺭﻭﺱ ﺍﻟﻘﺼﺔ‪:‬‬
‫ﺃﻧﻪ ﻛﻤﺎ ﺃﻥ ﺗﻔﻀﻴﻞ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ‪ ،‬ﻓﻠﻤﺎ ﺧﺎﻟﻔﻮﺍ‬
‫ﺍﻟﺸﺮﻭﻁ ﺧﺴﺮﻭﺍ ﻫﺬﺍ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﺈﻥ ﺧﻴﺮﻳﺔ ﺃﻣﺔ ﻣﺤﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﺃﻳﻀﺎ ﻣﺸﺮﻭﻃﺔ‪ ،‬ﻓﺎﻟﻔﺨﺮ ﺑﺜﻨﺎﺀ ﺍﻟﻠﻪ ﻋﻠﻴﻬﺎ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﺛﻨﺎﺀ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹰ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻧﺤﻦ ﻻ ﻧﻠﺘﺰﻡ ﺃﻣﺮ ﺍﻟﻠﻪ ﻭﻻ ﺃﻣﺮ‬
‫ﻛﺜﻴﺮﺍ ﺳﻠﻮﻙ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺃﺧﺸﻰ ﺇﺫﺍ ﻟﺰﻣﻨﺎ ﺫﻟﻚ ﺃﻥ ﻧﻠﻘﻰ‬ ‫ﺭﺳﻮﻟﻪ ﻳﺸﺒﻪ ﹰ‬
‫ﻭﻥ ﺑﹺﺎ ﹾﻟﻤﻌﺮ ﹺ‬ ‫ﻣﺼﻴﺮﺍ ﻛﻤﺼﻴﺮﻫﻢ ﴿ ﻛﹸﻨﺘ ﹾﹸﻢ ﺧﹶ ﹾﻴ ﹶﺮ ﹸﺃ ﱠﻣ ﹴﺔ ﹸﺃﺧﹾ ﹺﺮ ﹶﺟ ﹾﺖ ﻟﹺﻠﻨ ﹺ‬
‫ﻭﻑ‬ ‫ﱠﺎﺱ ﺗ ﹾﹶﺄ ﹸﻣ ﹸﺮ ﹶ ﹶ ﹾ ﹸ‬ ‫ﹰ‬
‫ﹶﺎﻥ ﺧﹶ ﹾﻴ ﹰﺮﺍ ﱠﻟ ﹸﻬﻢ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹸﻮﻥ ﺑﹺﺎﻟ ﹼﻠﻪ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺁﻣ ﹶﻦ ﹶﺃ ﹾﻫ ﹸﻞ ﺍ ﹾﻟﻜﺘ ﹺ‬
‫ﹶﺎﺏ ﹶﻟﻜ ﹶ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﺗﻨ ﹶﹾﻬ ﹾﻮ ﹶﻥ ﹶﻋ ﹺﻦ ﺍ ﹾﻟ ﹸﻤﻨﻜ ﹺﹶﺮ ﹶﻭﺗ ﹾﹸﺆﻣﻨ ﹶ‬
‫ﹸﻮﻥ ﻭ ﹶﺃ ﹾﻛ ﹶﺜﺮﻫﻢ ﺍ ﹾﻟ ﹶﻔ ﹺ‬ ‫ﹺ‬
‫ﻮﻥ )‪ ﴾ (١١٠‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﺎﺳ ﹸﻘ ﹶ‬ ‫ﱢﻣﻨ ﹸﹾﻬ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﺆﻣﻨ ﹶ ﹶ ﹸ ﹸ ﹸ‬

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‫‪‬‬
‫ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻓﻮﻕ‬
 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻋﻦ ﺃﻫﻤﻴﺔ ﺍﻟﺪﻋﻮﺓ‬

‫اﻟﺪﻋﻮة إﻟﻰ اﻟﻠﻪ ﻫﻲ وﻇﻴﻔﺔ اﻷﻧﺒﻴﺎء وﻣﻦ‬

‫ﺳﺎر ﻋﻠﻰ ﻧﻬﺠﻬﻢ‪ ،‬وﻫﻲ أﺷﺮف دور ﻳﻘﻮم ﺑﻪ‬
‫ـﺬ ﹺﻩ ﹶﺳﺒﹺﻴﻠﹺﻲ ﹶﺃ ﹾﺩ ﹸﻋﻮ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﹼﻠ ﹺﻪ‬
‫ﺑﺎﻟﻤﺴﻠﻢ ﴿ ﹸﻗ ﹾﻞ ﻫ ﹺ‬
‫ﹶ‬
‫ﺎﻥ ﺍﻟ ﹼﻠﻪﹺ‬
‫ﹶﻋ ﹶﻠﻰ ﹶﺑ ﹺﺼ ﹶﻴﺮ ﹴﺓ ﹶﺃ ﹶﻧ ﹾﺎ ﹶﻭ ﹶﻣ ﹺﻦ ﺍ ﱠﺗ ﹶﺒ ﹶﻌﻨﻲ ﹶﻭ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (١٠٨‬ﺳﻮرة ﻳﻮﺳﻒ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹶﻧ ﹾﺎ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻤ ﹾﺸ ﹺﺮﻛ ﹶ‬

‫ﻓﻤﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﻟﺴﻴﺮ ﻓﻲ ﺳﺒﻴﻞ‬

‫ﺍﻟﺪﻋﻮﺓ ﻭﻟﻜﻦ ﻋﻠﻰ ﺑﺼﻴﺮﺓ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺴﺒﻞ ﺍﻟﺘﻲ ﺗﺴﻬﻢ ﻓﻲ‬
‫ﺇﺻﻼﺡ ﺍﻟﻮﺍﻗﻊ ﺃﻭﻻ‪ ،‬ﺛﻢ ﻓﻲ ﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ ﻓﻲ ﺟﻨﺎﺕ ﻋﺪﻥ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻢ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﺎﺩ ﻓﹺﻲ‬ ‫ﻭﻥ ﹺﻣﻦ ﹶﻗﺒﻠﹺﻜﹸﻢ ﹸﺃﻭ ﹸﻟﻮ ﹾﺍ ﺑ ﹺﻘﻴ ﹴﺔ ﻳﻨﹾﻬﻮ ﹶﻥ ﻋ ﹺﻦ ﺍ ﹾﻟ ﹶﻔﺴ ﹺ‬
‫ﹶ‬ ‫ﹾ ﹾ ﹾ ﹶ ﱠ ﹶ ﹶ ﹾ ﹶ‬ ‫ﹶﺎﻥ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻘ ﹸﺮ ﹺ‬
‫﴿ ﹶﻓ ﹶﻠ ﹾﻮﻻﹶ ﻛ ﹶ‬
‫ﻳﻦ ﹶﻇ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹶﻣﺎ ﹸﺃﺗ ﹺﹾﺮ ﹸﻓﻮ ﹾﺍ ﻓﹺ ﹺﻴﻪ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻼ ﱢﻣ ﱠﻤ ﹾﻦ ﹶﺃ ﹶ‬
‫ﻧﺠ ﹾﻴﻨﹶﺎ ﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻭﺍ ﱠﺗ ﹶﺒ ﹶﻊ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﺽ ﺇﹺﻻﱠ ﹶﻗﻠﹺﻴ ﹰ‬ ‫ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (١١٦‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.‬‬ ‫ﹶﻭﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹸﻣ ﹾﺠ ﹺﺮﻣ ﹶ‬

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‫ﻭﻫﻲ ﺍﻟﺘﻲ ﺍﺭﺗﺒﻄﺖ ﺑﻬﺎ ﺧﻴﺮﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺗﺜﺒﺖ ﺍﻟﺨﻴﺮﻳﺔ ﻣﻊ‬
‫ﺖ‬ ‫ﻭﺟﻮﺩﻫﺎ ﻭﺗﻨﺘﻔﻲ ﻣﻊ ﺿﻌﻔﻬﺎ ﻭﺗﺮﺍﺟﻌﻬﺎ ﴿ ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺧ ﹾﻴ ﹶﺮ ﹸﺃ ﱠﻣ ﹴﺔ ﹸﺃ ﹾﺧ ﹺﺮ ﹶﺟ ﹾ‬
‫ﹸﻮﻥ ﺑﹺﺎﻟ ﹼﻠ ﹺﻪ‬ ‫ﻭﻑ ﹶﻭ ﹶﺗﻨ ﹶﹾﻬ ﹾﻮ ﹶﻥ ﹶﻋ ﹺﻦ ﺍ ﹾﻟ ﹸﻤﻨﻜ ﹺﹶﺮ ﹶﻭﺗ ﹾﹸﺆ ﹺﻣﻨ ﹶ‬‫ﻭﻥ ﺑﹺﺎ ﹾﻟﻤﻌﺮ ﹺ‬
‫ﹶ ﹾﹸ‬ ‫ﻟﹺﻠﻨ ﹺ‬
‫ﱠﺎﺱ ﺗ ﹾﹶﺄ ﹸﻣ ﹸﺮ ﹶ‬
‫ﹶﺎﻥ ﹶﺧ ﹾﻴ ﹰﺮﺍ ﱠﻟ ﹸﻬﻢ ﱢﻣﻨ ﹸﹾﻬ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻮﻥ ﹶﻭ ﹶﺃ ﹾﻛ ﹶﺜ ﹸﺮ ﹸﻫ ﹸﻢ‬ ‫ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺁﻣ ﹶﻦ ﹶﺃ ﹾﻫ ﹸﻞ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬
‫ﹶﺎﺏ ﹶﻟﻜ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١١٠‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﺎﺳ ﹸﻘ ﹶ‬‫ﺍ ﹾﻟ ﹶﻔ ﹺ‬

‫ﻭﻗﺪ ﺳﺮﺩ ﺍﻟﻘﺮﺁﻥ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻧﻘﺎﺷﺎﺗﻬﻢ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ﻣﺮﺍﺭﺍ؛‬

‫ﻟﺘﻜﻮﻥ ﻣﺪﺭﺳﺔ ﻟﻜﻞ ﺍﻟﻤﻮﺣﺪﻳﻦ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﺗﻌﻠﻤﻬﻢ ﺃﻭﻻ ﺃﻫﻤﻴﺔ‬
‫ﺍﻟﺪﻋﻮﺓ ﻭﻭﺟﻮﺑﻬﺎ‪ ،‬ﻭﺗﻌﻠﻤﻬﻢ ﺃﺳﺎﻟﻴﺒﻬﺎ ﻭﻣﺘﻄﻠﺒﺎﺗﻬﺎ ﻭﺗﻌﻠﻤﻬﻢ ﻛﻴﻒ‬
‫ﻳﻨﺎﻇﺮﻭﻥ ﺍﻟﻤﺪﻋﻮ؟ ﻭﻛﻴﻒ ﻳﺪﻳﺮﻭﻥ ﺍﻟﺤﻮﺍﺭ ﻣﻌﻪ؟‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﻟﻴﺴﺖ ﺣﻜﺮﺍ ﻋﻠﻰ ﻓﺌﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﺑﻞ ﺍﻟﺘﻨﺎﺻﺢ ﻣﻄﻠﻮﺏ ﻣﻦ‬
‫ﻛﻞ ﻣﺴﻠﻢ ﻗﻞ ﻋﻠﻤﻪ ﺃﻭ ﻛﺜﺮ »ﺑﺸﺮﻁ« ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻋﻠﻢ ﺑﺎﻟﻨﻘﻄﺔ ﺍﻟﺘﻲ‬
‫ﻳﺘﻜﻠﻢ ﻓﻴﻬﺎ ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﻓﻲ ﻛﻼﻣﻪ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﻭﻳﺘﻘﻨﻪ ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪):-‬ﺑﻠﻐﻮﺍ ﻋﻨﻲ ﻭﻟﻮ ﺁﻳ ﹰﺔ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻋﻠﻰ ﻋﻜﺲ ﺍﻟﻔﺘﻮ￯ ﻓﻼ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺒﺴﻴﻄﺔ ﻭﺗﺤﺘﺎﺝ‬
‫ﹸﻮﻥ ﻟﹺ ﹶﻴ ﹺﻨﻔ ﹸﺮﻭ ﹾﺍ ﻛﹶﺂ ﱠﻓ ﹰﺔ ﹶﻓ ﹶﻠ ﹾﻮﻻﹶ ﹶﻧ ﹶﻔ ﹶﺮ ﹺﻣﻦ‬
‫ﹶﺎﻥ ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﺇﻟﻰ ﺗﻔﻘﻪ ﻭﺗﺨﺼﺺ ﴿ ﹶﻭ ﹶﻣﺎ ﻛ ﹶ‬
‫ﻳﻦ ﻭﻟﹺﻴ ﹺ‬
‫ﻨﺬ ﹸﺭﻭ ﹾﺍ ﹶﻗ ﹾﻮ ﹶﻣ ﹸﻬ ﹾﻢ ﺇﹺ ﹶﺫﺍ ﹶﺭ ﹶﺟ ﹸﻌﻮ ﹾﺍ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹴ‬
‫ﻛ ﱢﹸﻞ ﻓ ﹾﺮ ﹶﻗﺔ ﱢﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻃﺂﺋ ﹶﻔ ﹲﺔ ﱢﻟ ﹶﻴ ﹶﺘ ﹶﻔ ﱠﻘ ﹸﻬﻮ ﹾﺍ ﻓﻲ ﺍﻟﺪﱢ ﹺ ﹶ ﹸ‬
‫ﻭﻥ )‪ ﴾ (١٢٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻟ ﹶﻌ ﱠﻠ ﹸﻬ ﹾﻢ ﹶﻳ ﹾﺤ ﹶﺬ ﹸﺭ ﹶ‬

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‫ﻭﻣﺸﻜﻼﺕ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﻋﺼﺮﻧﺎ ﻣﺘﻌﺪﺩﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ :‬ﻓﻤﺎ ﺑﻴﻦ‬
‫ﻣﺘﺤﺪﺙ ﺑﻐﻴﺮ ﻋﻠﻢ ﻛﺎﻑ ﻓﻴﻤﺎ ﻳﺘﻨﺎﻭﻟﻪ‪ ،‬ﻭﻣﺎ ﺑﻴﻦ ﻣﻦ ﻳﺴﻜﺖ ﺭﻏﻢ ﻗﻮﺗﻪ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﺬﻟﻚ‪ ،‬ﻭﻣﺎ ﺑﻴﻦ ﺻﺎﺣﺐ ﺣﻖ ﻻ ﻳﺠﻴﺪ ﺗﻮﺻﻴﻠﻪ‪،‬‬
‫ﻭﻣﺎ ﺑﻴﻦ ﺻﺎﺣﺐ ﺑﺎﻃﻞ ﻳﺠﻴﺪ ﺗﺴﻮﻳﻘﻪ‪ ،‬ﻭﻣﺎ ﺑﻴﻦ ﺻﺎﺣﺐ ﺣﻖ –ﻭﺭﺑﻤﺎ‬
‫ﻛﺎﻥ ﺻﺎﺣﺐ ﺃﺳﻠﻮﺏ ﺭﺍﺋﻊ‪ -‬ﺇﻻ ﺃﻧﻪ ﻭﻗﻊ ﻓﻲ ﺩﺍﺀ ﻋﻀﺎﻝ ‪ :‬ﻳﻀﻴﻊ ﻛﻞ‬
‫ﻫﺬﻩ ﺍﻟﻤﻴﺰﺍﺕ ﻭﻳﺆﺛﺮ ﻣﻊ ﺍﻟﻮﻗﺖ ﻓﻲ ﺩﻋﻮﺗﻪ ﻭﻳﻀﺮ ﺑﻌﻠﻤﻪ ﻭﺃﺳﻠﻮﺑﻪ‪،‬‬
‫ﻓﻴﻔﻘﺪ ﺗﺪﺭﻳﺠﻴﺎ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻣﻌﻪ‪ ،‬ﻭﻳﻔﻘﺪ ﺃﺳﻠﻮﺑﻪ ﺭﻭﻧﻘﻪ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺟﻪ‬
‫ﺍﻟﻜﺜﻴﺮﻭﻥ ﻭﻻ ﻳﺘﻤﺴﻚ ﺑﻤﺘﺎﺑﻌﺘﻪ ﻭﺍﺗﺒﺎﻋﻪ ﺇﻻ ﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ ﺃﻭ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻬﻤﻢ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺪﺍﺀ ﻭﺃﺳﺒﺎﺑﻪ‬
‫ﻻ ﻳﺨﺘﻠﻒ ﺍﺛﻨﺎﻥ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﻌﻴﺸﻮﻥ ﻭﺍﻗﻌﺎ ﺻﻌﺒﺎ ﻣﻨﺬ ﻋﻘﻮﺩ‪:‬‬
‫ﻣﺎ ﺑﻴﻦ ﺍﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﺃﺧﻼﻗﻪ‪ ،‬ﻭﺧﺮﻭﺝ ﻣﻦ ﺭﻛﺎﺏ ﺍﻟﺪﻭﻝ‬
‫ﺍﻟﻤﺘﺤﻀﺮﺓ ﺍﻟﻤﺘﻘﺪﻣﺔ‪ ،‬ﻭﻏﺮﻕ ﻓﻲ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻻﺣﺘﻴﺎﺝ ﻟﻐﻴﺮﻫﻢ ﻓﻲ‬
‫ﺃﺑﺴﻂ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﻭﻗﻮﻉ ﺗﺤﺖ ﺍﻻﺣﺘﻼﻝ ﻭﺍﻟﻈﻠﻢ ﻣﻤﺎ ﻳﺠﻌﻞ‬
‫ﺍﻟﻤﺴﻠﻢ ”ﺍﻟﻤﻬﺘﻢ“ ﺑﺄﻣﺘﻪ ﻳﻌﻴﺶ ﺩﻭﻣﺎ ﻓﻲ ﻛﺂﺑﺔ ﺑﺎﻟﻐﺔ ﻭﺣﺰﻥ ﺑﺎﻟﻎ!‬
‫ﻭﺍﻷﺻﻞ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻟﺠﺴﻴﻤﺔ ﺗﺪﻓﻊ ﺍﻟﻤﺴﻠﻢ‬
‫ﻟﻠﺘﻔﻜﻴﺮ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺪﺍﺋﻢ ﻋﻠﻰ ﺍﻹﺳﻬﺎﻡ ‪-‬ﻭﻟﻮ ﺑﺪﻭﺭ ﺑﺴﻴﻂ‪ -‬ﻓﻲ ﺗﻐﻴﻴﺮ‬

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 ‫ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻭﺇﺻﻼﺣﻪ‪.‬‬
‫ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻤﺴﻠﻢ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ ﻓﻲ ﻭﺻﻮﻟﻨﺎ ﻟﻬﺬﻩ‬
‫ﺍﻟﺤﺎﻟﺔ ﻫﻮ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻔﻬﻢ ”ﺍﻟﺸﺎﻣﻞ“ ﻟﻠﺪﻳﻦ ﻭﺷﺮﺍﺋﻌﻪ ﺍﻟﺘﻲ‬
‫ﺗﺠﻌﻞ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻓﺮﻭﺽ ﻛﻔﺎﻳﺔ ﺗﺄﺛﻢ ﺍﻷﻣﺔ‬
‫ﻓﺮﻭﺿﺎ ﺗﻤﺎ ﹰﻣﺎ ﻛﻔﺮﻭﺽ‬
‫ﹰ‬ ‫ﻛﻠﻬﺎ ﺇﻥ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ﻣﻦ ﻳﻘﻮﻡ ﺑﻬﺎ‪،‬‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻤﺤﻀﺔ‪.‬‬
‫ﺍﻷﺻﻞ ﺃﻥ ﻳﺪﺭﻙ ﺍﻟﻤﺴﻠﻢ – ﻻ ﺳﻴﻤﺎ ﺍﻟﺪﺍﻋﻴﺔ – ﺃﻥ ﺃﻫﻢ ﺍﻟﺴﺒﻞ‬
‫ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺃﺻﻮﻝ ﻫﺬﺍ ﺍﻟﺪﻳﻦ – ﻛﻤﺎ‬
‫ﻫﻮ ‪ -‬ﻭﺗﻮﺳﻴﻊ ﻣﺪﺍﺭﻛﻬﻢ ﻓﻲ ﻓﻬﻤﻪ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ‪.‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺪﺭﻙ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺴﺎﺋﺮ ﻋﻠﻰ ﻧﻬﺞ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻠﻰ ﺑﺼﻴﺮﺓ ﺃﻥ ﺩﻭﺭﻩ ﻟﻦ ﻳﺘﺠﺎﻭﺯ ﺑﺄﻱ ﺣﺎﻝ‬
‫ﺩﻭﺭ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺒﻠﻪ ﺃﻻ‬
‫ﻭﻫﻮ‪ :‬ﺍﻟﺘﺒﻠﻴﻎ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺒ ﹼﻴﻦ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻟﻠﻤﺪﻋﻮ‬
‫ﻭﺍﻟﻤﻮﻗﻒ ﺩﻭﻥ ﺃﻥ ﻳﻤﺲ ﺃﺻﻞ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺘﻲ ﻳﻮﺻﻠﻬﺎ ﻟﻠﻨﺎﺱ‬
‫ﻭﻻ ﺃﻥ ﻳﻘﺘﺮﺏ ﻣﻦ ﺃﺣﺪ ﺃﺣﻜﺎﻣﻬﺎ ﻭﺃﺩﻟﺘﻬﺎ ﴿ ﹶﻭ ﹶﺃﻃﹺﻴ ﹸﻌﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ‬
‫ﺎﻋ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹶﺃﻧ ﹰﱠﻤﺎ ﹶﻋ ﹶﻠﻰ‬ ‫ﹺ‬
‫ﺍﺣ ﹶﺬ ﹸﺭﻭ ﹾﺍ ﹶﻓﺈﹺﻥ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻴﺘ ﹾﹸﻢ ﹶﻓ ﹾ‬
‫ﻮﻝ ﹶﻭ ﹾ‬ ‫ﹶﻭ ﹶﺃﻃﻴ ﹸﻌﻮ ﹾﺍ ﱠ‬
‫ﺍﻟﺮ ﹸﺳ ﹶ‬
‫ﻚ‬ ‫ﻴﻦ )‪ ﴾ (٩٢‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﴿ ﱠﻟ ﹾﻴ ﹶﺲ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﹶﺭ ﹸﺳﻮﻟﹺﻨﹶﺎ ﺍ ﹾﻟ ﹶﺒ ﹶ‬
‫ﻼ ﹸﻍ ﺍ ﹾﻟ ﹸﻤﺒﹺ ﹸ‬

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‫ﹸﻨﻔ ﹸﻘﻮ ﹾﺍ ﹺﻣ ﹾﻦ ﹶﺧ ﹾﻴ ﹴﺮ‬
‫ﻫﺪﹶ ﺍﻫﻢ ﻭ ﹶﻟـﻜﹺﻦ ﺍﻟ ﹼﻠﻪ ﻳﻬ ﹺﺪﻱ ﻣﻦ ﻳ ﹶﺸﺎﺀ ﻭﻣﺎ ﺗ ﹺ‬
‫ﹶ ﹶ ﹸ ﹶ ﹶ‬ ‫ﹶ ﹶﹾ‬ ‫ﱠ‬ ‫ﹸ ﹸ ﹾ ﹶ‬
‫ﹸﻨﻔ ﹸﻘﻮ ﹾﺍ ﹺﻣ ﹾﻦ‬
‫ﻮﻥ ﺇﹺﻻﱠ ﺍﺑﺘﹺﻐﹶﺎﺀ ﻭﺟ ﹺﻪ ﺍﻟ ﹼﻠ ﹺﻪ ﻭﻣﺎ ﺗ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹾ‬ ‫ﹸﻨﻔ ﹸﻘ ﹶ‬ ‫ﹶﻓﻸﻧ ﹸﻔ ﹺﺴﻜﹸﻢ ﻭﻣﺎ ﺗ ﹺ‬
‫ﹾ ﹶ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٢٧٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﻑ ﺇﹺ ﹶﻟ ﹾﻴﻜ ﹾﹸﻢ ﹶﻭ ﹶﺃﻧﺘ ﹾﹸﻢ ﻻﹶ ﹸﺗ ﹾ‬
‫ﻈ ﹶﻠ ﹸﻤ ﹶ‬ ‫ﹶﺧ ﹾﻴ ﹴﺮ ﹸﻳ ﹶﻮ ﱠ‬
‫ﺇﻥ ﻓﻬﻢ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺟﻴﺪﺍ ﻭﻫﻮ ﺃﻥ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ‬
‫ﻫﻮ ﺃﻗﺼﻰ ﻣﺴﺌﻮﻟﻴﺎﺗﻪ ﻭﺃﻥ ﺗﺤﻘﻴﻖ ﺍﻟﻬﺪﺍﻳﺔ ﻟﻴﺲ ﻓﻲ ﻳﺪﻩ ﻭﻻ ﻓﻲ‬
‫ﻣﻘﺪﻭﺭﻩ ﻳﻌﺪ ﺃﻫﻢ ﻭﺳﺎﺋﻞ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺮﺽ ﻭﻫﻮ ﺍﻟﻬﺰﻳﻤﺔ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻤﺆﺩﻳﺔ ﺇﻟﻰ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻓﻲ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺘﻲ‬
‫ﻳﻮﺻﻠﻬﺎ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﻳﻄﻐﻰ ﻋﻠﻰ ﺍﻟﻤﺮﺀ ﺣﺒﻪ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺇﻛﺜﺎﺭ ﻋﺪﺩ ﺍﻟﻤﺘﺒﻌﻴﻦ‬
‫ﻟﻠﺤﻖ ﻓﻴﺘﺠﻨﺐ ﺫﻛﺮ ﺍﻟﺤﻖ ﻧﻔﺴﻪ ﺃﻭ ﻳﺒﺪﻝ ﻓﻲ ﻣﻔﺎﻫﻴﻤﻪ ﺧﺸﻴﺔ ﻧﻔﻮﺭﻫﻢ‬
‫ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺃﻫﻮﺍﺋﻬﻢ ﻓﻴﺪﻏﺪﻍ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻫﻮﺍﺀﻫﻢ ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻦ‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﻟﻤﺆﺩﺏ ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺗﺒﻠﻴﻎ ﺍﻟﺤﻖ ﻭﺑﻴﻦ ﺗﺤﺮﻳﻒ ﺍﻟﺤﻖ‪،‬‬
‫ﻓﻴﻈﻦ ﺃﻧﻪ ﺑﺘﺒﺪﻳﻠﻪ ﻭﺗﻐﻴﻴﺮﻩ ﻭﺗﻨﺎﺯﻟﻪ ﻳﻠﺘﺰﻡ ﺍﻟﺤﻜﻤﺔ ﻭﺍﻟﺤﻜﻤﺔ ﺑﺮﻳﺌﺔ ﻣﻦ‬
‫ﻓﻌﻠﻪ ﻫﺬﺍ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﻳﻈﻬﺮ ﺳﻮﺍﺀ ﻓﻲ ﺩﻋﻮﺓ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻳﻈﻬﺮ‬
‫‪-‬ﺃﻳﻀﺎ‪ -‬ﻓﻲ ﺩﻋﻮﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻧﻔﺴﻬﻢ ﻭﻧﺼﺤﻬﻢ ﺑﺎﻻﻟﺘﺰﺍﻡ ﺑﺄﺣﻜﺎﻡ‬
‫ﺩﻳﻨﻬﻢ؛ ﻳﺘﻌﺎﻣﻞ ﺍﻟﺪﺍﻋﻴﺔ ﻣﻊ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺒﻠﻐﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﺘﻬﻢ ﻳﺴﻌﻰ‬

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‫ﻟﺘﺒﺮﺋﺘﻪ ﺃﻣﺎﻡ ﻣﻦ ﻳﺪﻋﻮﻩ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﻛﻞ ﻣﻦ ﻳﺤﻴﺪ ﻋﻦ ﺍﻹﺳﻼﻡ‬
‫ﻫﻮ ﺍﻟﻤﺘﻬﻢ ﺍﻟﻤﻘﺼﺮ ﻭﺩﻭﺭ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺒﻴﻦ ﻟﻪ ﺣﺠﻢ ﺍﺣﺘﻴﺎﺟﻪ ﻫﻮ ﺇﻟﻰ‬
‫ﺍﻹﺳﻼﻡ ﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺴﻠﻢ‪ ،‬ﻭﺣﺠﻢ ﺍﺣﺘﻴﺎﺟﻪ ﻟﻔﻬﻢ ﺍﻹﺳﻼﻡ ﻓﻬﻤﺎ‬
‫ﻣﻘﺼﺮﺍ ﻛﻲ ﻳﺼﻠﺢ ﻣﻦ‬
‫ﹰ‬ ‫ﻣﺴﻠﻤﺎ‬
‫ﹰ‬ ‫ﺻﺤﻴﺤﺎ ﻭﺍﻟﻌﻮﺩﺓ ﻷﺣﻜﺎﻣﻪ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻧﻔﺴﻪ ﻭﻳﻜ ﹼﻴﻒ ﺣﻴﺎﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ ﻭﻋﺎﺩﺍﺗﻪ ﻭﺳﻠﻮﻛﻪ ﻭﻓﻘﺎ ﻷﺣﻜﺎﻡ ﺩﻳﻨﻪ‬
‫ﺍﻟﺤﻨﻴﻒ‪ ،‬ﻻ ﺃﻥ ﻳﻈﻦ ﺃﻥ ﺿﻌﻔﻨﺎ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﻣﻦ ﻳﺤﺘﺎﺝ ﺍﻟﻨﺎﺱ‬
‫ﻭﺃﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻜ ﹼﻴﻒ ﻧﻔﺴﻪ ﻭﻓﻖ ﻣﺎ ﻳﺮﻳﺪﻭﻧﻪ ﻫﻢ‪ ،‬ﻓﻴﺼﺒﺢ ‪-‬ﻣﻦ‬
‫ﺟﺪﻳﺪ ‪-‬ﺍﻟﻌﺪﺩ ﻫﻮ ﺍﻟﻤﻬﻢ ﻭﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻻ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﻳﺼﺒﺢ ﺍﻹﺳﻼﻡ‬
‫ﻫﻮ ﺍﻟﻤﺘﻬﻢ ﻭﺍﻟﻤﺪﻋﻮﻳﻦ ﻗﻀﺎﺓ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻫﻲ ﺃﻥ ﺍﻹﺳﻼﻡ‬
‫ﻫﻮ ﺍﻟﻘﺎﺿﻲ ﻭﺃﻥ ﻣﻦ ﻳﺨﺎﻟﻔﻪ ﻫﻮ ﺍﻟﻤﺘﻬﻢ ﺍﻟﻤﺤﺘﺎﺝ ﻟﻠﻨﺼﺢ ﻭﺍﻟﻤﻠﻮﻡ‬
‫ﻋﻠﻰ ﻣﺨﺎﻟﻔﺘﻪ ﻭﺑﻌﺪﻩ ﻋﻨﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻬﺰﻳﻤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺴﻠﻢ – ﻭﻛﻞ ﻣﺴﻠﻢ ﺩﺍﻋﻴﺔ – ﻫﻲ ﺍﻟﺘﻲ‬
‫ﺗﺠﻌﻠﻨﺎ ﻧﺴﻤﻊ ﻋﻦ ﺍﺷﺘﺮﺍﻛﻴﺔ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﺤﺪﻳﺚ‬
‫ﻋﻦ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺠﻌﻠﻨﺎ ﻧﺴﻤﻊ ﻋﻦ ﺭﺃﺳﻤﺎﻟﻴﺔ ﺍﻹﺳﻼﻡ‬
‫ﺇﺫﺍ ﻣﺎ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺮﺃﺳﻤﺎﻟﻴﺔ‪ ،‬ﻭﻋﻦ ﻟﻴﺒﺮﺍﻟﻴﺔ‬
‫ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻋﻼ ﺻﻮﺕ ﺍﻟﻠﻴﺒﺮﺍﻟﻴﻴﻦ ﻭﻋﻦ ﺩﻳﻤﻮﻗﺮﺍﻃﻴﺔ ﺍﻹﺳﻼﻡ ﺇﺫﺍ‬
‫ﻏﻠﺐ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺪﻳﻤﻮﻗﺮﺍﻃﻴﺔ ﻭﻫﻠﻢ ﺟﺮﺍ!!‬
‫ﺣﺘﻰ ﺇﻧﻨﻲ ﺃﺧﺸﻰ ﺃﻧﻪ ﻟﻮ ﺧﺮﺝ ﺃﺣﺪﻫﻢ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺮﺃﺳﻤﺎﻛﻴﺔ(‬

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‫ﻛﻤﺎ ﺣﺪﺙ ﻓﻲ ﻣﺴﺮﺣﻴﺔ ﺗﺨﺎﺭﻳﻒ )ﻟﻘﺎﻡ ﺇﻟﻴﻪ ﺃﺣﺪﻫﻢ ﻭﺗﺤﺪﺙ ﻋﻦ‬
‫ﺭﺃﺳﻤﺎﻛﻴﺔ ﺍﻹﺳﻼﻡ!!‬
‫ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ‪-‬ﺍﻟﺬﻱ ﻳﻈﻦ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﺩﻋﻮﺓ ﻟﻺﺳﻼﻡ‪ -‬ﻫﻮ‬
‫ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻃﻌﻦ ﻓﻲ ﺍﻹﺳﻼﻡ ﺇﺫ ﺇﻧﻚ ﺇﺫﺍ ﻗﻠﺖ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ‬
‫ﺗﻤﺜﻞ ﺍﻹﺳﻼﻡ ﺗﻤﺎﻣﺎ ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺃﻧﻪ ﺩﻳﻦ ﻟﻴﺲ ﻟﻪ ﺧﺼﺎﺋﺺ ﻭﻻ ﻗﻮﺍﻋﺪ‬
‫ﻭﻻ ﺃﺣﻜﺎﻡ ﻣﺤﺪﺩﺓ ﻭﻳﺘﻐﻴﺮ ﺑﺤﺴﺐ ﻣﻦ ﺑﻴﺪﻩ ﺍﻟﺴﻠﻄﺔ ﻭﻣﻦ ﺻﻮﺗﻪ ﺃﻋﻠﻰ‪.‬‬
‫ﺃﻥ ﺗﺴﻤﻊ ﻋﻦ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ – ﻣﺜﻼ‪ -‬ﻓﺘﺒﺤﺚ ﻋﻦ ﺍﻟﺘﺸﺎﺑﻬﺎﺕ ﺍﻟﺘﻲ‬
‫ﺗﺘﺄﻭﻝ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﺘﻲ ﺑﻴﻨﻬﺎ‬
‫ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻹﺳﻼﻡ ﻭﺗﺬﻳﻌﻬﺎ ﻭﺗﺨﻔﻲ ﺃﻭ ﹼ‬
‫ﻭﺑﻴﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺛﻢ ﺗﻄﺎﻟﺐ ﺑﺘﻄﺒﻴﻖ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﻳﺸﺒﻪ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‬
‫ﻓﻬﺬﻩ ﺇﻫﺎﻧﺔ ﻟﻠﺪﻳﻦ ﻻ ﺗﺒﻠﻴﻎ ﻟﻪ ﻭﻻ ﻋﻤﻞ ﻋﻠﻰ ﻣﺼﻠﺤﺘﻪ‪ .‬ﻭﺇﻥ ﹸﻋﻤﻞ ﺑﻪ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻓﺈﻧﻪ ﻟﻢ ﻳﻄﺒﻖ؛ ﺇﻧﻤﺎ ﺍﻟﺬﻱ ﻃﺒﻖ ﻫﻮ ﺍﻟﻨﻈﺎﻡ ﺍﻵﺧﺮ ﻭﻟﻜﻦ‬
‫ﻓﻲ ﺛﻴﺎﺏ ﺇﺳﻼﻣﻴﺔ ﻛﺎﺫﺑﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻖ ﺃﻥ ﻳﻘﺎﺭﻥ ﻛﻞ ﻣﻨﻬﺞ ﻭﻛﻞ ﻧﻈﺎﻡ‬
‫ﺑﺎﻹﺳﻼﻡ ﻟﻴﺤﻜﻢ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺻﻮﺍﺏ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺧﻄﺄ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻭﺍﻟﺪﺍﻋﻲ ﻟﻪ‪ -‬ﻓﻌﻼﹰ‪ -‬ﻳﺒﺘﻐﻲ ﺍﻟﺤﻖ ﻓﺈﻧﻪ ﻟﻦ ﻳﻤﻠﻚ‬
‫ﺇﻻ ﻗﻮﻝ(ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ )ﺇﺫﺍ ﺗﺒﻴﻦ ﻟﻪ – ﻋﻠﻰ ﻳﺪﻱ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺼﺎﺩﻕ ‪-‬‬
‫ﺍﻧﺤﺮﺍﻑ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺒﺘﻐﻲ ﺇﺭﺿﺎﺀ ﻫﻮﺍﻩ ﻓﺈﻧﻪ ﻟﻦ‬
‫ﻳﺤﻴﺪ ﻋﻤﺎ ﻗﺮﺭ ﺍﺗﺒﺎﻋﻪ ﻣﻬﻤﺎ ﺗﻨﺎﺯﻝ ﺍﻟﺪﺍﻋﻴﺔ ﻭﺑﺪﻝ ﻭﻏ ﹼﻴﺮ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﺗﻘﻠﺒﻪ ﻫﺬﺍ ﻓﺘﻨﺔ ﻟﻬﺬﺍ ﺍﻟﻤﺪﻋﻮ ﻭﺗﺜﺒﻴﺘﺎ ﻟﻪ ﻋﻠﻰ ﺧﻄﺌﻪ‪.‬‬
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 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﺪﺭﺳﺔ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﹶﺎﺏ ﹶﻭﺍ ﹾﻟ ﹸﺤﻜ ﹶﹾﻢ ﹶﻭﺍﻟ ﱡﻨ ﹸﺒ ﱠﻮ ﹶﺓ ﹶﻓﺈﹺﻥ ﹶﻳ ﹾﻜ ﹸﻔ ﹾﺮ ﺑﹺ ﹶﻬﺎ‬ ‫ﹺ‬ ‫﴿ ﹸﺃﻭ ﹶﻟـﺌﹺ ﹶ ﹺ‬
‫ﹶﺎﻫ ﹸﻢ ﺍ ﹾﻟﻜﺘ ﹶ‬ ‫ﻚ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﺁ ﹶﺗ ﹾﻴﻨ ﹸ‬ ‫ﹾ‬
‫ـﺆﻻﺀ ﹶﻓ ﹶﻘﺪﹾ ﻭ ﱠﻛ ﹾﻠﻨﹶﺎ ﺑﹺﻬﺎ ﹶﻗﻮﻣﺎ ﱠﻟﻴﺴﻮ ﹾﺍ ﺑﹺﻬﺎ ﺑﹺﻜﹶﺎﻓﹺ ﹺﺮﻳﻦ )‪ (٨٩‬ﹸﺃﻭ ﹶﻟـﺌﹺ ﹶ ﹺ‬
‫ﻚ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹾﹰ ﹾﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶﻫ ﹸ‬
‫ﹶﻫﺪﹶ ￯ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻓﺒﹺ ﹸﻬﺪﹶ ﹸﺍﻫ ﹸﻢ ﺍ ﹾﻗﺘ ﹺﹶﺪ ﹾﻩ ﹸﻗﻞ ﻻﱠ ﹶﺃ ﹾﺳ ﹶﺄ ﹸﻟﻜ ﹾﹸﻢ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺃ ﹾﺟ ﹰﺮﺍ ﺇﹺ ﹾﻥ ﹸﻫ ﹶﻮ ﺇﹺﻻﱠ ﹺﺫﻛ ﹶﹾﺮ￯‬
‫ﹺ ﹺ‬
‫ﻴﻦ )‪ ﴾ (٩٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.‬‬ ‫ﻟ ﹾﻠ ﹶﻌﺎ ﹶﻟﻤ ﹶ‬
‫ﺍﻟﻤﺘﺄﻣﻞ ﻓﻲ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻓﻲ ﻧﻘﺎﺷﺎﺗﻬﻢ‬
‫ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ﻳﺪﺭﻙ ﺑﻮﺿﻮﺡ ﺫﻟﻚ ﺍﻟﺨﻂ ﺍﻟﻔﺎﺻﻞ ﺍﻟﻮﺍﺿﺢ ﺑﻴﻦ ﺍﻟﻠﻴﻦ‬
‫ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺑﻴﻦ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺜﻮﺍﺑﺖ ﻭﺍﻻﻋﺘﺰﺍﺯ ﺑﺪﻋﻮﺗﻬﻢ‬
‫ﻣﻬﻤﺎ ﺍﻧﺘﻘﺼﻬﺎ ﺍﻵﺧﺮﻭﻥ ﺃﻭ ﺍﻧﺘﻘﺼﻮﻫﻢ ﺑﺴﺒﺒﻬﺎ‪.‬‬
‫ﺍﻧﻈﺮ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﺮﻗﺔ ﻓﻲ ﺍﻟﻨﺪﺍﺀ ﻭﻫﺬﺍ ﺍﻟﺤﻨﻮ ﻓﻲ ﺍﻟﺨﻄﺎﺏ‬
‫ﹸﻮﺣﺎ ﺇﹺ ﹶﻟﻰ ﹶﻗ ﹾﻮ ﹺﻣ ﹺﻪ‬
‫ﻭﺍﻟﺤﺮﺹ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺍﻟﻤﺪﻋﻮﻳﻦ ﴿ ﹶﻟ ﹶﻘﺪﹾ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨﹶﺎ ﻧ ﹰ‬
‫ﺎﻑ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ‬ ‫ـﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﺇﹺﻧ ﹶﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬‫ﹶﻓ ﹶﻘ ﹶﺎﻝ ﻳﺎ ﹶﻗﻮ ﹺﻡ ﺍﻋﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﱠﻠﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣﻦ ﺇﹺ ﹶﻟ ﹴ‬
‫ﱢ ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹾ ﹾﹸ‬
‫ﺍﺏ ﹶﻳ ﹾﻮ ﹴﻡ ﹶﻋﻈﹺﻴ ﹴﻢ )‪ ﴾ (٥٩‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﹶﻋ ﹶﺬ ﹶ‬
‫ﺎﻫ ﹾﻢ ﹶﺻﺎﻟﹺ ﹰﺤﺎ ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻣﺎ ﹶﻟﻜﹸﻢ ﱢﻣ ﹾﻦ‬
‫﴿ ﹶﻭﺇﹺ ﹶﻟﻰ ﹶﺛ ﹸﻤﻮ ﹶﺩ ﹶﺃ ﹶﺧ ﹸ‬
‫ﺎﺳ ﹶﺘﻐ ﹺﹾﻔ ﹸﺮﻭ ﹸﻩ ﹸﺛ ﱠﻢ‬ ‫ﹺ‬
‫ﺽ ﹶﻭ ﹾﺍﺳ ﹶﺘ ﹾﻌ ﹶﻤ ﹶﺮﻛ ﹾﹸﻢ ﻓ ﹶﻴﻬﺎ ﹶﻓ ﹾ‬ ‫ﻧﺸ ﹶﺄﻛﹸﻢ ﱢﻣ ﹶﻦ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ـﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﹸﻫ ﹶﻮ ﹶﺃ ﹶ‬‫ﺇﹺ ﹶﻟ ﹴ‬
‫ﻳﺐ ﱡﻣ ﹺ‬ ‫ﹺ‬
‫ﻴﺐ )‪ ﴾ (٦١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.‬‬ ‫ﺠ ﹲ‬ ‫ﺗﹸﻮ ﹸﺑﻮ ﹾﺍ ﺇﹺ ﹶﻟ ﹾﻴﻪ ﺇﹺ ﱠﻥ ﹶﺭ ﱢﺑﻲ ﹶﻗ ﹺﺮ ﹲ‬
‫﴿ ﹶﻭﺇﹺ ﹶﻟﻰ ﹶﻣﺪﹾ ﹶﻳ ﹶﻦ ﹶﺃ ﹶﺧ ﹸ‬
‫ﺎﻫ ﹾﻢ ﹸﺷ ﹶﻌ ﹾﻴ ﹰﺒﺎ ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺍ ﹾﻋ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻣﺎ ﹶﻟﻜﹸﻢ ﱢﻣ ﹾﻦ‬

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 ‫ـﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﹶﻭﻻﹶ ﺗﹶﻨ ﹸﻘ ﹸﺼﻮ ﹾﺍ ﺍ ﹾﻟ ﹺﻤ ﹾﻜ ﹶﻴ ﹶﺎﻝ ﹶﻭﺍ ﹾﻟ ﹺﻤﻴﺰ ﹶ‬
‫ﹶﺍﻥ ﺇﹺﻧ ﹶﱢﻲ ﹶﺃ ﹶﺭﺍﻛﹸﻢ ﺑﹺﺨﹶ ﹾﻴ ﹴﺮ ﹶﻭﺇﹺﻧ ﹶﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬
‫ﺎﻑ‬ ‫ﺇﹺ ﹶﻟ ﹴ‬

‫ﻴﻂ )‪ ﴾ (٨٤‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.‬‬ ‫ﺤ ﹴ‬ ‫ﻋ ﹶﻠﻴﻜﹸﻢ ﻋ ﹶﺬﺍﺏ ﻳﻮ ﹴﻡ ﻣ ﹺ‬

‫ﹶ ﹾ ﹾ ﹶ ﹶ ﹶﹾ ﱡ‬
‫ﺎﺭ ﹺﻫﻢ ﺇﹺﻥ ﱠﻟﻢ ﻳ ﹾﺆ ﹺﻣﻨﹸﻮﺍ ﺑﹺﻬ ﹶﺬﺍ ﺍ ﹾﻟﺤ ﹺﺪ ﹺ‬ ‫ﻚﺑ ﹺ‬
‫ﻳﺚ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹾ ﹸ‬ ‫ﻚ ﹶﻋ ﹶﻠﻰ ﺁ ﹶﺛ ﹺ ﹾ‬ ‫ﺎﺧ ﹲﻊ ﱠﻧ ﹾﻔ ﹶﺴ ﹶ‬ ‫﴿ ﹶﻓ ﹶﻠ ﹶﻌ ﱠﻠ ﹶ ﹶ‬
‫ﹶﺃ ﹶﺳ ﹰﻔﺎ )‪ ﴾ (٦‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﹶﺎﻥ ﹺﺻﺪﱢ ﻳ ﹰﻘﺎ ﱠﻧﺒﹺ ‪y‬ﻴﺎ )‪ (٤١‬ﺇﹺ ﹾﺫ ﹶﻗ ﹶﺎﻝ‬ ‫ﻴﻢ ﺇﹺ ﱠﻧ ﹸﻪ ﻛ ﹶ‬ ‫ﹺ‬
‫ﹶﺎﺏ ﺇﹺ ﹾﺑ ﹶﺮﺍﻫ ﹶ‬ ‫﴿ ﹶﻭﺍ ﹾﺫﻛ ﹾﹸﺮ ﻓﹺﻲ ﺍ ﹾﻟﻜﹺﺘ ﹺ‬
‫ﻨﻚ ﹶﺷ ﹾﻴﺌﹰﺎ )‪(٤٢‬‬ ‫ﺖ ﻟﹺ ﹶﻢ ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﹶﻣﺎ ﹶﻻ ﹶﻳ ﹾﺴ ﹶﻤ ﹸﻊ ﹶﻭ ﹶﻻ ﹸﻳ ﹾﺒ ﹺﺼ ﹸﺮ ﹶﻭ ﹶﻻ ﹸﻳﻐﹾﻨﹺﻲ ﹶﻋ ﹶ‬ ‫ﹺﻷﹶﺑﹺ ﹺﻴﻪ ﻳﺎ ﹶﺃﺑ ﹺ‬
‫ﹶ ﹶ‬
‫ﻚ ﹶﻓﺎ ﱠﺗﺒﹺ ﹾﻌﻨﹺﻲ ﹶﺃ ﹾﻫ ﹺﺪ ﹶﻙ ﹺﺻ ﹶﺮﺍ ﹰﻃﺎ‬ ‫ﺖ ﺇﹺﻧﱢﻲ ﹶﻗﺪﹾ ﹶﺟﺎﺀﻧﹺﻲ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ ﹶﻣﺎ ﹶﻟ ﹾﻢ ﹶﻳ ﹾﺄﺗﹺ ﹶ‬ ‫ﻳﺎ ﹶﺃﺑ ﹺ‬
‫ﹶ ﹶ‬
‫ﹶﺎﻥ ﻟﹺ ﱠﻠﺮ ﹾﺣ ﹶﻤ ﹺﻦ ﹶﻋ ﹺﺼ ‪y‬ﻴﺎ‬
‫ﺎﻥ ﻛ ﹶ‬ ‫ﺎﻥ ﺇﹺ ﱠﻥ ﱠ‬
‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹶ‬ ‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹶ‬ ‫ﺖ ﹶﻻ ﹶﺗ ﹾﻌ ﹸﺒ ﹺﺪ ﱠ‬ ‫ﺳ ﹺﻮﻳﺎ )‪ (٤٣‬ﻳﺎ ﹶﺃﺑ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ‪y‬‬
‫ﺎﻑ ﹶﺃﻥ ﹶﻳ ﹶﻤ ﱠﺴ ﹶ‬ ‫ﺖ ﺇﹺﻧﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬ ‫)‪ (٤٤‬ﻳﺎ ﹶﺃﺑ ﹺ‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤﻦ ﹶﻓ ﹶﺘﻜ ﹶ‬
‫ﹸﻮﻥ‬ ‫ﺍﺏ ﱢﻣ ﹶﻦ ﱠ‬ ‫ﻚ ﹶﻋ ﹶﺬ ﹲ‬ ‫ﹶ ﹶ‬
‫ﺎﻥ ﹶﻭﻟﹺ ‪y‬ﻴﺎ )‪ ﴾ (٤٥‬ﺳﻮﺭﺓ ﻣﺮﻳﻢ‪.‬‬ ‫ﻠﺸ ﹾﻴ ﹶﻄ ﹺ‬ ‫ﻟﹺ ﱠ‬
‫ﻭﺍﻧﻈﺮ ﺇﻟﻰ ﺗﻌﺪﺩ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﺤﺠﺞ ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﻄﺮﺡ ﻭﺗﻬﻴﺌﺔ‬
‫ﺍﻟﻘﻠﻮﺏ ﻭﺗﺬﻛﻴﺮﻫﺎ ﺑﻤﺎ ﻳﺪﻓﻌﻬﺎ ﻟﻺﻳﻤﺎﻥ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﺪﻟﻴﻞ‪:‬‬
‫ﻨﺖ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﺳ ﹶﺮ ﹾﺭ ﹸﺕ‬‫﴿ ﹸﺛ ﱠﻢ ﺇﹺﻧﱢﻲ ﹶﺩ ﹶﻋ ﹾﻮﺗ ﹸﹸﻬ ﹾﻢ ﹺﺟ ﹶﻬ ﹰﺎﺭﺍ )‪ (٨‬ﹸﺛ ﱠﻢ ﺇﹺﻧﱢﻲ ﹶﺃ ﹾﻋ ﹶﻠ ﹸ‬
‫ﹶﺎﻥ ﹶﻏ ﱠﻔ ﹰﺎﺭﺍ )‪ (١٠‬ﹸﻳ ﹾﺮ ﹺﺳ ﹺﻞ‬ ‫ﺖ ﹾﺍﺳ ﹶﺘﻐ ﹺﹾﻔ ﹸﺮﻭﺍ ﹶﺭ ﱠﺑﻜ ﹾﹸﻢ ﺇﹺ ﱠﻧ ﹸﻪ ﻛ ﹶ‬
‫ﹶﻟ ﹸﻬ ﹾﻢ ﺇﹺ ﹾﺳ ﹶﺮ ﹰﺍﺭﺍ )‪ (٩‬ﹶﻓ ﹸﻘ ﹾﻠ ﹸ‬
‫ﻴﻦ ﹶﻭ ﹶﻳ ﹾﺠ ﹶﻌﻞ ﱠﻟﻜ ﹾﹸﻢ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻋ ﹶﻠﻴﻜﹸﻢ ﻣﺪﹾ ﺭﺍﺭﺍ )‪ (١١‬ﻭﻳﻤ ﹺﺪﺩﻛﹸﻢ ﺑﹺ ﹶﺄﻣﻮ ﹴ ﹺ‬
‫ﺍﻝ ﹶﻭ ﹶﺑﻨ ﹶ‬ ‫ﹶﹸﹾ ﹾ ﹾ ﹾﹶ‬ ‫ﱠ ﹶ ﹶ ﹾ ﱢ ﹶ ﹰ‬
‫ﻮﻥ ﻟﹺ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻗ ﹰﺎﺭﺍ )‪(١٣‬‬ ‫ﱠﺎﺕ ﹶﻭ ﹶﻳ ﹾﺠ ﹶﻌﻞ ﱠﻟﻜ ﹾﹸﻢ ﹶﺃﻧ ﹶﹾﻬ ﹰﺎﺭﺍ )‪ (١٢‬ﱠﻣﺎ ﹶﻟﻜ ﹾﹸﻢ ﹶﻻ ﺗ ﹾﹶﺮ ﹸﺟ ﹶ‬ ‫ﺟﻨ ﹴ‬
‫ﹶ‬
‫ﺍﺕ‬‫ﻒ ﹶﺧ ﹶﻠ ﹶﻖ ﺍﻟ ﱠﻠﻪ ﺳﺒﻊ ﺳﻤﺎﻭ ﹴ‬ ‫ﹶﻭ ﹶﻗﺪﹾ ﹶﺧ ﹶﻠ ﹶﻘﻜ ﹾﹸﻢ ﹶﺃ ﹾﻃ ﹶﻮ ﹰﺍﺭﺍ )‪ (١٤‬ﹶﺃ ﹶﻟ ﹾﻢ ﺗ ﹶﹶﺮ ﹾﻭﺍ ﹶﻛ ﹾﻴ ﹶ‬
‫ﹸ ﹶ ﹾﹶ ﹶ ﹶ ﹶ‬

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‫ﺍﺟﺎ )‪(١٦‬‬ ‫ﹺ‬ ‫ﹸﻮﺭﺍ ﹶﻭ ﹶﺟ ﹶﻌ ﹶﻞ ﱠ‬ ‫ﻃﹺ ﹶﺒﺎ ﹰﻗﺎ )‪ (١٥‬ﹶﻭ ﹶﺟ ﹶﻌ ﹶﻞ ﺍ ﹾﻟ ﹶﻘ ﹶﻤ ﹶﺮ ﻓﹺ ﹺ‬
‫ﺍﻟﺸ ﹾﻤ ﹶﺲ ﺳ ﹶﺮ ﹰ‬ ‫ﻴﻬ ﱠﻦ ﻧ ﹰ‬
‫ﺽ ﹶﻧ ﹶﺒﺎﺗﹰﺎ )‪ (١٧‬ﹸﺛ ﱠﻢ ﹸﻳ ﹺﻌﻴﺪﹸ ﻛ ﹾﹸﻢ ﻓﹺ ﹶﻴﻬﺎ ﹶﻭ ﹸﻳﺨﹾ ﹺﺮ ﹸﺟﻜ ﹾﹸﻢ‬ ‫ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﺃﻧ ﹶﺒ ﹶﺘﻜﹸﻢ ﱢﻣ ﹶﻦ ﹾﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﺍﺟﺎ )‪ (١٨‬ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﺟ ﹶﻌ ﹶﻞ ﹶﻟﻜ ﹸﹸﻢ ﹾﺍﻷﹶ ﹾﺭ ﹶﺽ ﺑﹺ ﹶﺴﺎ ﹰﻃﺎ )‪ (١٩‬ﻟﹺﺘ ﹾﹶﺴ ﹸﻠﻜﹸﻮﺍ ﹺﻣﻨ ﹶﹾﻬﺎ‬ ‫ﺇﹺ ﹾﺧ ﹶﺮ ﹰ‬
‫ﺎﺟﺎ )‪ ﴾ (٢٠‬ﺳﻮﺭﺓ ﻧﻮﺡ‪.‬‬ ‫ﺳﺒ ﹰ ﹺ‬
‫ﻼ ﻓ ﹶﺠ ﹰ‬ ‫ﹸ ﹸ‬
‫ﺽ‬ ‫ﺎﺩ ﹶﻭ ﹶﺑ ﱠﻮ ﹶﺃﻛ ﹾﹸﻢ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫﴿ ﻭﺍ ﹾﺫﻛﹸﺮﻭ ﹾﺍ ﺇﹺ ﹾﺫ ﺟﻌ ﹶﻠﻜﹸﻢ ﹸﺧ ﹶﻠ ﹶﻔﺎﺀ ﹺﻣﻦ ﺑﻌ ﹺﺪ ﻋ ﹴ‬
‫ﹶﹾ ﹶ‬ ‫ﹶ ﹶ ﹾ‬ ‫ﹶ ﹸ‬
‫ﺠ ﹶﺒ ﹶﺎﻝ ﹸﺑ ﹸﻴﻮﺗﹰﺎ ﹶﻓﺎ ﹾﺫﻛ ﹸﹸﺮﻭ ﹾﺍ ﺁﻻﺀ ﺍﻟ ﹼﻠ ﹺﻪ‬ ‫ﹸﻮﻥ ﺍ ﹾﻟ ﹺ‬
‫ﹾﺤﺘ ﹶ‬ ‫ﻭﻥ ﹺﻣﻦ ﺳﻬﻮﻟﹺﻬﺎ ﹸﻗﺼﻮﺭﺍ ﻭ ﹶﺗﻨ ﹺ‬
‫ﹸ ﹸ ﹶ ﹸ ﹰ ﹶ‬ ‫ﱠﺨ ﹸﺬ ﹶ‬ ‫ﹶﺗﺘ ﹺ‬
‫ﻭﻻﹶ ﹶﺗﻌ ﹶﺜﻮﺍ ﻓﹺﻲ ﺍﻷﹶﺭ ﹺ ﹺ ﹺ‬
‫ﻳﻦ )‪ ﴾ (٧٤‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﺽ ﹸﻣ ﹾﻔﺴﺪ ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹾ ﹾ‬
‫ﺍﺕ ﻭ ﹾﺍﻷﹶﺭ ﹶﺽ ﻭ ﹶﺃﻧﺰ ﹶﹶﻝ ﹶﻟﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤ ﹺ‬ ‫ﹺ‬
‫ﺎﺀ ﹶﻣﺎﺀ‬ ‫ﱢ ﹶ ﱠ ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﺴ ﹶﻤ ﹶﺎﻭ ﹶ ﹾ‬ ‫﴿ ﹶﺃ ﱠﻣ ﹾﻦ ﹶﺧ ﹶﻠ ﹶﻖ ﱠ‬
‫ﹶﺎﻥ ﹶﻟﻜ ﹾﹸﻢ ﹶﺃﻥ ﺗﹸﻨﺒﹺﺘﹸﻮﺍ ﹶﺷ ﹶﺠ ﹶﺮ ﹶﻫﺎ ﹶﺃﺇﹺ ﹶﻟ ﹲﻪ ﱠﻣ ﹶﻊ ﺍﻟ ﱠﻠ ﹺﻪ‬ ‫ﺍﺕ ﹶﺑ ﹾﻬ ﹶﺠ ﹴﺔ ﱠﻣﺎ ﻛ ﹶ‬ ‫ﹶﻓ ﹶﺄﻧ ﹶﺒ ﹾﺘﻨﹶﺎ ﺑﹺ ﹺﻪ ﹶﺣﺪﹶ ﺍﺋﹺ ﹶﻖ ﹶﺫ ﹶ‬
‫ﻮﻥ )‪ (٦٠‬ﹶﺃ ﱠﻣﻦ ﹶﺟ ﹶﻌ ﹶﻞ ﹾﺍﻷﹶ ﹾﺭ ﹶﺽ ﹶﻗ ﹶﺮ ﹰﺍﺭﺍ ﹶﻭ ﹶﺟ ﹶﻌ ﹶﻞ ﹺﺧ ﹶﻼ ﹶﻟ ﹶﻬﺎ‬ ‫ﹶﺑ ﹾﻞ ﹸﻫ ﹾﻢ ﹶﻗ ﹾﻮ ﹲﻡ ﹶﻳ ﹾﻌ ﹺﺪ ﹸﻟ ﹶ‬
‫ﺎﺟﺰﹰﺍ ﹶﺃﺇﹺ ﹶﻟ ﹲﻪ ﱠﻣ ﹶﻊ ﺍﻟ ﱠﻠ ﹺﻪ‬ ‫ﺍﺳ ﹶﻲ ﹶﻭ ﹶﺟ ﹶﻌ ﹶﻞ ﹶﺑ ﹾﻴ ﹶﻦ ﺍ ﹾﻟ ﹶﺒ ﹾﺤ ﹶﺮ ﹾﻳ ﹺﻦ ﹶﺣ ﹺ‬ ‫ﹶﺃﻧﹾﻬﺎﺭﺍ ﻭﺟﻌ ﹶﻞ ﹶﻟﻬﺎ ﺭﻭ ﹺ‬
‫ﹶ ﹰ ﹶ ﹶ ﹶ ﹶ ﹶﹶ‬
‫ﻒ‬ ‫ﻴﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻀ ﹶﻄ ﱠﺮ ﺇﹺ ﹶﺫﺍ ﹶﺩ ﹶﻋﺎ ﹸﻩ ﹶﻭ ﹶﻳﻜ ﹺﹾﺸ ﹸ‬ ‫ﺠ ﹸ‬ ‫ﻮﻥ )‪ (٦١‬ﹶﺃ ﱠﻣﻦ ﹸﻳ ﹺ‬ ‫ﹶﺑ ﹾﻞ ﹶﺃ ﹾﻛ ﹶﺜ ﹸﺮ ﹸﻫ ﹾﻢ ﹶﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬
‫ﻭﻥ )‪(٦٢‬‬ ‫ﻼ ﱠﻣﺎ ﺗ ﹶﹶﺬﻛ ﹸﱠﺮ ﹶ‬ ‫ﺽ ﹶﺃﺇﹺ ﹶﻟ ﹲﻪ ﱠﻣ ﹶﻊ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻗﻠﹺﻴ ﹰ‬‫ﻮﺀ ﹶﻭ ﹶﻳ ﹾﺠ ﹶﻌ ﹸﻠﻜ ﹾﹸﻢ ﹸﺧ ﹶﻠ ﹶﻔﺎﺀ ﹾﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﺍﻟﺴ ﹶ‬‫ﱡ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺡ ﹸﺑ ﹾﺸ ﹰﺮﺍ ﹶﺑ ﹾﻴ ﹶﻦ‬ ‫ﹶﺃ ﱠﻣﻦ ﹶﻳ ﹾﻬﺪﻳﻜ ﹾﹸﻢ ﻓﻲ ﹸﻇ ﹸﻠ ﹶﻤﺎﺕ ﺍ ﹾﻟ ﹶﺒ ﱢﺮ ﹶﻭﺍ ﹾﻟ ﹶﺒ ﹾﺤ ﹺﺮ ﹶﻭ ﹶﻣﻦ ﹸﻳ ﹾﺮﺳ ﹸﻞ ﱢ‬
‫ﺍﻟﺮ ﹶﻳ ﹶ‬
‫ﹸﻮﻥ )‪ (٦٣‬ﱠﻣﻦ ﹶﻳ ﹾﺒﺪﹶ ﹸﺃ‬ ‫ﻱ ﹶﺭ ﹾﺣ ﹶﻤﺘﹺ ﹺﻪ ﹶﺃﺇﹺ ﹶﻟ ﹲﻪ ﱠﻣ ﹶﻊ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﱠﻤﺎ ﹸﻳ ﹾﺸ ﹺﺮﻛ ﹶ‬ ‫ﹶﻳﺪﹶ ﹾ‬
‫ﺽ ﹶﺃﺇﹺ ﹶﻟ ﹲﻪ ﱠﻣ ﹶﻊ ﺍﻟ ﱠﻠ ﹺﻪ ﹸﻗ ﹾﻞ‬ ‫ﺎﺀ ﹶﻭ ﹾﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﺍ ﹾﻟﺨﹶ ﹾﻠ ﹶﻖ ﹸﺛﻢ ﻳ ﹺﻌﻴﺪﹸ ﻩ ﻭﻣﻦ ﻳﺮ ﹸﺯ ﹸﻗﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤ ﹺ‬
‫ﱢ ﹶ ﱠ ﹶ‬ ‫ﱠ ﹸ ﹸ ﹶ ﹶ ﹶﹾ‬
‫ﹺﹺ‬
‫ﻴﻦ )‪ ﴾ (٦٤‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪.‬‬ ‫ﹶﻫﺎﺗﹸﻮﺍ ﹸﺑ ﹾﺮ ﹶﻫﺎ ﹶﻧﻜ ﹾﹸﻢ ﺇﹺﻥ ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺻﺎﺩﻗ ﹶ‬

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‫ﻭﺍﻷﻣﺜﻠﺔ ﻓﻲ ﺫﻟﻚ ﻻ ﺗﻨﺤﺼﺮ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﺫﻟﻚ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﺤﻔﺎﻅ‬
‫ﻋﻠﻰ ﻋﺰﺓ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺪﻳﻦ ﺷﻲﺀ ﺁﺧﺮ‪ .‬ﺍﻟﻠﻴﻦ ﻓﻲ ﺍﻟﺘﺒﻠﻴﻎ ﺷﻲﺀ‪،‬‬
‫ﻭﺍﻟﺘﺮﺍﺟﻊ ﺃﻣﺎﻡ ﻫﺠﻮﻡ ﺍﻟﺨﺼﻮﻡ ﺃﻭ ﺍﻻﻫﺘﺰﺍﺯ ﺃﻣﺎﻣﻬﻢ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫ﻟﻢ ﻳﺪﻓﻊ ﺍﻟﺤﺮﺹ ﻭﺍﻟﺮﻗﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺇﻟﻰ ﺍﻻﻫﺘﺰﺍﺯ ﺃﻭ ﺍﻟﺮﺩ ﺑﺮﺩﻭﺩ‬
‫ﻋﺎﺟﺰﺓ ﺿﻌﻴﻔﺔ ﺃﻣﺎﻡ ﻫﺠﻮﻡ ﻗﻮﻣﻬﻢ ﻭﺇﺳﺎﺀﺗﻬﻢ ﻭﻛﻔﺮﻫﻢ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﺃﻗﻮﻳﺎﺀ‬
‫ﻣﻌﺘﺰﻳﻦ ﺑﺮﺳﺎﻟﺘﻬﻢ ﺑﺎﻟﻀﺒﻂ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﺭﺣﻤﺎﺀ ﻣﺸﻔﻘﻴﻦ ﻋﻠﻰ ﺃﻗﻮﺍﻣﻬﻢ‬
‫ﹶﺎﻥ ﹶﻳ ﹾﻌ ﹸﺒﺪﹸ ﺁ ﹶﺑﺎﺅﹸ ﻧﹶﺎ ﹶﻓ ﹾﺄﺗﹺﻨﹶﺎ‬
‫﴿ ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺃ ﹺﺟ ﹾﺌ ﹶﺘﻨﹶﺎ ﻟﹺﻨﹶ ﹾﻌ ﹸﺒﺪﹶ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹾﺣﺪﹶ ﹸﻩ ﹶﻭﻧ ﹶﹶﺬ ﹶﺭ ﹶﻣﺎ ﻛ ﹶ‬
‫ﻴﻦ )‪ (٧٠‬ﹶﻗ ﹶﺎﻝ ﹶﻗﺪﹾ ﹶﻭ ﹶﻗ ﹶﻊ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹺﻣ ﹾﻦ‬ ‫ﹺﹺ‬
‫ﺍﻟﺼﺎﺩﻗ ﹶ‬ ‫ﹾﺖ ﻣ ﹶﻦ ﱠ‬
‫ﺑﹺﻤﺎ ﺗ ﹺﹶﻌﺪﹸ ﻧﹶﺎ ﺇﹺ ﹾﻥ ﹸﻛﻨ ﹶ ﹺ‬
‫ﹶ‬
‫ﹴ‬ ‫ﹺ ﹺ ﹺ‬
‫ﻮﻫﺎ ﹶﺃ ﹾﻧﺘ ﹾﹸﻢ‬‫ﺐ ﹶﺃﺗ ﹶﹸﺠﺎﺩ ﹸﻟﻮﻧﹶﻨﻲ ﻓﻲ ﹶﺃ ﹾﺳ ﹶﻤﺎﺀ ﹶﺳ ﱠﻤ ﹾﻴﺘ ﹸﹸﻤ ﹶ‬ ‫ﹶﺭ ﱢﺑﻜ ﹾﹸﻢ ﹺﺭ ﹾﺟ ﹲﺲ ﹶﻭ ﹶﻏ ﹶﻀ ﹲ‬
‫ﺎﻥ ﹶﻓﺎ ﹾﻧﺘﹶﻈﹺ ﹸﺮﻭﺍ ﺇﹺﻧﱢﻲ ﹶﻣ ﹶﻌﻜ ﹾﹸﻢ ﹺﻣ ﹶﻦ‬ ‫ﻄ ﹴ‬ ‫ﹶﻭﺁ ﹶﺑﺎﺅﹸ ﻛ ﹾﹸﻢ ﹶﻣﺎ ﹶﻧـﺰﱠ ﹶﻝ ﺍﻟ ﱠﻠ ﹸﻪ ﺑﹺ ﹶﻬﺎ ﹺﻣ ﹾﻦ ﹸﺳ ﹾﻠ ﹶ‬
‫ﹺ‬
‫ﻳﻦ )‪ ﴾ (٧١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﺍ ﹾﻟ ﹸﻤ ﹾﻨﺘﹶﻈ ﹺﺮ ﹶ‬
‫ﺍﻙ ﻓﹺﻴﻨﹶﺎ ﹶﺿ ﹺﻌﻴ ﹰﻔﺎ‬ ‫ﻮﻝ ﹶﻭﺇﹺﻧﱠﺎ ﹶﻟﻨ ﹶﹶﺮ ﹶ‬‫ﺐ ﹶﻣﺎ ﹶﻧ ﹾﻔ ﹶﻘ ﹸﻪ ﻛﹶﺜﹺ ﹰﻴﺮﺍ ﱢﻣ ﱠﻤﺎ ﹶﺗ ﹸﻘ ﹸ‬ ‫﴿ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﻳﺎ ﹸﺷ ﹶﻌ ﹾﻴ ﹸ‬
‫ﻧﺖ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﺑﹺ ﹶﻌ ﹺﺰ ﹴﻳﺰ )‪ (٩١‬ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ‬ ‫ﹶﺎﻙ ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹶ‬ ‫ﻚ ﹶﻟ ﹶﺮ ﹶﺟ ﹾﻤﻨ ﹶ‬ ‫ﹶﻭ ﹶﻟ ﹾﻮﻻﹶ ﹶﺭ ﹾﻫ ﹸﻄ ﹶ‬
‫ﹶﺃ ﹶﺭ ﹾﻫﻄﹺﻲ ﹶﺃ ﹶﻋ ﱡﺰ ﹶﻋ ﹶﻠ ﹾﻴﻜﹸﻢ ﱢﻣ ﹶﻦ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻭﺍﺗﱠﺨﹶ ﹾﺬﺗ ﹸﹸﻤﻮ ﹸﻩ ﹶﻭ ﹶﺭﺍﺀﻛ ﹾﹸﻢ ﻇﹺ ﹾﻬ ﹺﺮ ‪y‬ﻳﺎ ﺇﹺ ﱠﻥ ﹶﺭ ﱢﺑﻲ‬
‫ﻴﻂ )‪ (٩٢‬ﹶﻭ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺍ ﹾﻋ ﹶﻤ ﹸﻠﻮ ﹾﺍ ﹶﻋ ﹶﻠﻰ ﹶﻣﻜﹶﺎﻧﹶﺘﹺﻜ ﹾﹸﻢ ﺇﹺﻧﱢﻲ ﹶﻋ ﹺﺎﻣ ﹲﻞ‬ ‫ﺤ ﹲ‬ ‫ﻮﻥ ﻣ ﹺ‬
‫ﺑﹺ ﹶﻤﺎ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ ﹸ‬
‫ﹶﺎﺫ ﹲﺏ ﹶﻭ ﹾﺍﺭﺗ ﹺﹶﻘ ﹸﺒﻮ ﹾﺍ ﺇﹺﻧﱢﻲ‬ ‫ﻮﻥ ﻣﻦ ﻳ ﹾﺄﺗﹺ ﹺﻴﻪ ﻋ ﹶﺬﺍﺏ ﻳﺨﹾ ﹺﺰ ﹺﻳﻪ ﻭﻣﻦ ﻫﻮ ﻛ ﹺ‬
‫ﹶﹶ ﹾ ﹸ ﹶ‬ ‫ﹶ ﹲ ﹸ‬ ‫ﻑ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ ﹶ ﹶ‬ ‫ﹶﺳ ﹾﻮ ﹶ‬
‫ﻴﺐ )‪ ﴾ (٩٣‬ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﹺ‬
‫ﹶﻣ ﹶﻌﻜ ﹾﹸﻢ ﹶﺭﻗ ﹲ‬

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 ‫ﺍﻙ ﹶﺑ ﹾﻌ ﹸﺾ ﺁﻟﹺ ﹶﻬﺘﹺﻨﹶﺎ ﺑﹺ ﹸﺴ ﹶﻮ ﹴﺀ ﹶﻗ ﹶﺎﻝ ﺇﹺﻧﱢﻲ ﹸﺃ ﹾﺷ ﹺﻬﺪﹸ ﺍﻟ ﹼﻠ ﹺﻪ‬ ‫ﻮﻝ ﺇﹺﻻﱠ ﺍ ﹾﻋﺘ ﹶﹶﺮ ﹶ‬ ‫﴿ ﺇﹺﻥ ﱠﻧ ﹸﻘ ﹸ‬
‫ﹸﻮﻥ )‪ (٥٤‬ﹺﻣﻦ ﹸﺩﻭﻧﹺ ﹺﻪ ﹶﻓﻜﹺﻴﺪﹸ ﻭﻧﹺﻲ ﹶﺟ ﹺﻤﻴ ﹰﻌﺎ‬ ‫ﻱﺀ ﱢﻣ ﱠﻤﺎ ﺗ ﹾﹸﺸ ﹺﺮﻛ ﹶ‬ ‫ﹶﻭ ﹾﺍﺷ ﹶﻬﺪﹸ ﻭ ﹾﺍ ﹶﺃﻧﱢﻲ ﹶﺑ ﹺﺮ ﹲ‬
‫ﻭﻥ )‪ ﴾ (٥٥‬ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﹸﺛ ﱠﻢ ﻻﹶ ﺗﹸﻨﻈﹺ ﹸﺮ ﹺ‬

‫ﹶﺎﻥ ﹶﻛ ﹸﺒ ﹶﺮ ﹶﻋ ﹶﻠ ﹾﻴﻜﹸﻢ‬‫﴿ ﹶﻭﺍﺗ ﹸﹾﻞ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻧ ﹶﺒ ﹶﺄ ﹸﻧﻮﺡﹴ ﺇﹺ ﹾﺫ ﹶﻗ ﹶﺎﻝ ﻟﹺ ﹶﻘ ﹾﻮ ﹺﻣ ﹺﻪ ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺇﹺﻥ ﻛ ﹶ‬

‫ﺖ ﹶﻓ ﹶﺄ ﹾﺟ ﹺﻤ ﹸﻌﻮ ﹾﺍ ﹶﺃ ﹾﻣ ﹶﺮﻛ ﹾﹸﻢ‬
‫ﺎﺕ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻓ ﹶﻌ ﹶﻠﻰ ﺍﻟ ﹼﻠ ﹺﻪ ﺗ ﹶﹶﻮ ﱠﻛ ﹾﻠ ﹸ‬ ‫ﺎﻣﻲ ﻭﺗ ﹾﹶﺬﻛﹺ ﹺﻴﺮﻱ ﺑﹺﺂﻳ ﹺ‬
‫ﹶ‬ ‫ﹶ‬
‫ﻣ ﹶﻘ ﹺ‬
‫ﱠ‬
‫ﹶﻭ ﹸﺷ ﹶﺮﻛﹶﺎﺀﻛ ﹾﹸﻢ ﹸﺛ ﱠﻢ ﻻﹶ ﹶﻳﻜ ﹾﹸﻦ ﹶﺃ ﹾﻣ ﹸﺮﻛ ﹾﹸﻢ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹸﻏ ﱠﻤ ﹰﺔ ﹸﺛ ﱠﻢ ﺍ ﹾﻗ ﹸﻀﻮ ﹾﺍ ﺇﹺ ﹶﻟ ﱠﻲ ﹶﻭﻻﹶ‬
‫ﻭﻥ )‪ ﴾ (٧١‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬ ‫ﺗﹸﻨﻈﹺ ﹸﺮ ﹺ‬
‫ﻮﻥ ﹶﺧﻴﺮ ﹶﺃ ﹺﻡ ﺍﻟ ﹼﻠﻪ ﺍ ﹾﻟﻮ ﹺ‬ ‫ﹺ‬
‫ﺍﺣﺪﹸ‬ ‫ﹸ ﹶ‬ ‫ﺎﺏ ﱡﻣ ﹶﺘ ﹶﻔ ﱢﺮ ﹸﻗ ﹶ ﹾ ﹲ‬ ‫ﺍﻟﺴ ﹾﺠ ﹺﻦ ﹶﺃ ﹶﺃ ﹾﺭ ﹶﺑ ﹲ‬
‫﴿ ﹶﻳﺎ ﹶﺻﺎﺣ ﹶﺒ ﹺﻲ ﱢ‬
‫ﻮﻫﺎ ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻭﺁ ﹶﺑﺂﺅﹸ ﻛﹸﻢ‬ ‫ﹺﹺ‬ ‫ﺍ ﹾﻟ ﹶﻘﻬﺎﺭ )‪ (٣٩‬ﻣﺎ ﹶﺗﻌﺒﺪﹸ ﹶ ﹺ‬
‫ﻭﻥ ﻣﻦ ﹸﺩﻭﻧﻪ ﺇﹺﻻﱠ ﹶﺃ ﹾﺳ ﹶﻤﺎﺀ ﹶﺳ ﱠﻤ ﹾﻴﺘ ﹸﹸﻤ ﹶ‬ ‫ﹶ ﹾﹸ‬ ‫ﱠ ﹸ‬
‫ﺎﻥ ﺇﹺ ﹺﻥ ﺍ ﹾﻟ ﹸﺤﻜ ﹸﹾﻢ ﺇﹺﻻﱠ ﻟﹺ ﹼﻠ ﹺﻪ ﹶﺃ ﹶﻣ ﹶﺮ ﹶﺃﻻﱠ ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺇﹺﻻﱠ ﺇﹺ ﱠﻳﺎ ﹸﻩ‬ ‫ﱠﻣﺎ ﹶﺃﻧﺰ ﹶﹶﻝ ﺍﻟ ﹼﻠ ﹸﻪ ﺑﹺ ﹶﻬﺎ ﹺﻣﻦ ﹸﺳ ﹾﻠ ﹶﻄ ﹴ‬
‫ﻮﻥ )‪ ﴾ (٤٠‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫ﱠﺎﺱ ﻻﹶ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬‫ﻳﻦ ﺍ ﹾﻟ ﹶﻘ ﱢﻴ ﹸﻢ ﹶﻭ ﹶﻟـﻜﹺ ﱠﻦ ﹶﺃ ﹾﻛ ﹶﺜ ﹶﺮ ﺍﻟﻨ ﹺ‬
‫ﻚ ﺍﻟﺪﱢ ﹸ‬ ‫ﹶﺫﻟﹺ ﹶ‬
‫ﺖ‬ ‫ﺕ ﹶﺭ ﱢﺑﻲ ﹶﻭﻧ ﹶﹶﺼ ﹾﺤ ﹸ‬ ‫﴿ ﹶﻓﺘﹶﻮ ﱠﻟﻰ ﻋﻨﹾﻬﻢ ﻭ ﹶﻗ ﹶﺎﻝ ﻳﺎ ﹶﻗﻮ ﹺﻡ ﹶﻟ ﹶﻘﺪﹾ ﹶﺃﺑ ﹶﻠ ﹾﻐ ﹸﺘﻜﹸﻢ ﹺﺭﺳﺎﻻﹶ ﹺ‬
‫ﹾ ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹶ ﹸ ﹾ ﹶ ﹶ ﹾ‬
‫ﹺ‬
‫ﻳﻦ )‪ ﴾ (٩٣‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ .‬ﻭﺍﻷﻣﺜﻠﺔ‬ ‫ﺁﺳﻰ ﹶﻋ ﹶﻠﻰ ﹶﻗ ﹾﻮ ﹴﻡ ﻛﹶﺎﻓ ﹺﺮ ﹶ‬ ‫ﻒ ﹶ‬ ‫ﹶﻟﻜ ﹾﹸﻢ ﹶﻓ ﹶﻜ ﹾﻴ ﹶ‬
‫ﺃﻳﻀﺎ ﻻ ﺗﻨﺤﺼﺮ‪.‬‬ ‫ﻫﻨﺎ ﹰ‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻭﺩﻭﺍ ﻟﻮ ﺗﺪﻫﻦ ﻓﻴﺪﻫﻨﻮﻥ‬
‫ﺇﻥ ﺧﺼﻮﻡ ﺃﻱ ﺩﻋﻮﺓ ﻳﺘﻤﻨﻮﻥ –ﺩﻭﻣﺎ‪ -‬ﺍﺧﺘﻔﺎﺀﻫﺎ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺇﺫﺍ‬
‫ﻓﺸﻠﻮﺍ ﻓﻲ ﺫﻟﻚ ﻓﻠﻦ ﻳﺘﻮﻗﻔﻮﺍ ﻭﺳﻴﺤﺮﺻﻮﻥ ﻋﻠﻰ ﺗﺤﻘﻴﻖ ﻭﻟﻮ ﺃﺩﻧﻰ ﺍﻟﻤﻜﺎﺳﺐ‪.‬‬

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‫ﻭﺃﻛﺒﺮ ﻣﺜﺎﻝ ﻟﺬﻟﻚ ﺇﺑﻠﻴﺲ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﻓﺸﻞ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﺍﻹﻳﻤﺎﻥ ﺃﻭﻗﻌﻪ ﻓﻲ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺇﻥ ﻓﺸﻞ ﻓﻲ ﺇﻳﻘﺎﻋﻪ ﻓﻲ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻭﻗﻌﻪ ﻓﻲ‬
‫ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﺇﻥ ﻓﺸﻞ ﺃﻣﺎﻡ ﺻﻼﺑﺔ ﺧﺸﻴﺔ ﺍﻟﻤﺆﻣﻦ ﻭﻛﺜﺮﺓ ﺗﻮﺑﺘﻪ ﻭﺇﻧﺎﺑﺘﻪ ﻋﻠﻰ‬
‫ﺍﻷﻗﻞ ﻋﻤﻞ ﻋﻠﻰ ﺍﻟﺤﺪ ﻣﻦ ﻃﺎﻋﺎﺗﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻭﻟﻴﺎﺅﻩ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﺍﻟﻘﻀﺎﺀ‬
‫ﻋﻠﻰ ﺩﻋﻮﺗﻚ ﻋﻤﻞ ﻋﻠﻰ ﺗﻤﻴﻴﻌﻬﺎ ﻭﺗﺤﻴﻴﺪ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﻲ ﺗﻀﺮ ﻣﺼﻠﺤﺘﻪ ﻓﻴﻬﺎ‬
‫ﻭﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻻ ﺗﻀﺮﻩ ﻓﻲ ﺷﻲﺀ ﺑﻞ ﻭﺭﺑﻤﺎ ﺗﻨﻔﻌﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﻣﻊ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﻌﺪﻣﺎ ﻛﺎﻥ‬
‫ﺍﻟﺮﻓﺾ ﻛﺎﻣﻼ ﻟﺪﻳﻨﻪ ﻭﺩﻋﻮﺗﻪ ﻓﺎﻭﺿﻮﻩ ﻋﻠﻰ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻛﺘﺒﺎﺩﻝ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻋﺎﻡ ﻭﻋﺎﻡ‪ ،‬ﻭﻃﺮﺩ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻟﻴﺤﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺳﻠﻄﺎﺗﻬﻢ‬
‫ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺒﻠﻪ‪.‬‬
‫ﻭﻥ ﹶﻭ ﹾﺟ ﹶﻬ ﹸﻪ‬‫ﻮﻥ ﹶﺭ ﱠﺑ ﹸﻬﻢ ﺑﹺﺎ ﹾﻟ ﹶﻐﺪﹶ ﹺﺍﺓ ﹶﻭﺍ ﹾﻟ ﹶﻌ ﹺﺸ ﱢﻲ ﹸﻳ ﹺﺮﻳﺪﹸ ﹶ‬ ‫ﻳﻦ ﹶﻳﺪﹾ ﹸﻋ ﹶ‬ ‫ﹺ ﹺ‬
‫﴿ﻭﻻﹶ ﹶﺗ ﹾﻄ ﹸﺮﺩ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶ‬
‫ﻚ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬﻢ ﱢﻣﻦ ﹶﺷ ﹾﻲ ﹴﺀ‬ ‫ﻚ ﹺﻣ ﹾﻦ ﹺﺣ ﹶﺴﺎﺑﹺ ﹺﻬﻢ ﱢﻣﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻭ ﹶﻣﺎ ﹺﻣ ﹾﻦ ﹺﺣ ﹶﺴﺎﺑﹺ ﹶ‬ ‫ﹶﻣﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹶ‬
‫ﻴﻦ )‪ ﴾ (٥٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﴿ ﹶﻭﻻﹶ ﹶﺃ ﹸﻗ ﹸ‬ ‫ﹺﹺ‬ ‫ﹶﻓ ﹶﺘ ﹾﻄﺮﺩﻫﻢ ﹶﻓ ﹶﺘﻜ ﹶ ﹺ‬
‫ﻮﻝ‬ ‫ﹸﻮﻥ ﻣ ﹶﻦ ﺍﻟ ﱠﻈﺎﻟﻤ ﹶ‬ ‫ﹸ ﹶﹸ ﹾ‬
‫ﻚ ﹶﻭﻻﹶ ﹶﺃ ﹸﻗ ﹸ‬ ‫ﺐ ﹶﻭﻻﹶ ﹶﺃ ﹸﻗ ﹸ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﻮﻝ‬ ‫ﻮﻝ ﺇﹺﻧﱢﻲ ﹶﻣ ﹶﻠ ﹲ‬ ‫ﹶﻟﻜ ﹾﹸﻢ ﻋﻨﺪﻱ ﹶﺧﺰﹶﺁﺋ ﹸﻦ ﺍﻟ ﹼﻠﻪ ﹶﻭﻻﹶ ﹶﺃ ﹾﻋ ﹶﻠ ﹸﻢ ﺍ ﹾﻟ ﹶﻐ ﹾﻴ ﹶ‬
‫ﻳﻦ ﹶﺗ ﹾﺰ ﹶﺩ ﹺﺭﻱ ﹶﺃ ﹾﻋ ﹸﻴﻨﹸﻜ ﹾﹸﻢ ﹶﻟﻦ ﹸﻳ ﹾﺆﺗﹺ ﹶﻴ ﹸﻬ ﹸﻢ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﺧ ﹾﻴ ﹰﺮﺍ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﺃ ﹾﻋ ﹶﻠ ﹸﻢ ﺑﹺ ﹶﻤﺎ ﻓﹺﻲ ﹶﺃﻧ ﹸﻔ ﹺﺴ ﹺﻬ ﹾﻢ‬ ‫ﹺ ﹺ‬
‫ﻟ ﱠﻠﺬ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (٣١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.‬‬ ‫ﺇﹺﻧﱢﻲ ﺇﹺ ﹰﺫﺍ ﱠﻟﻤ ﹶﻦ ﺍﻟ ﱠﻈﺎﻟﻤ ﹶ‬
‫ﻓﺎﻭﺿﻮﻩ ﻋﻠﻰ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺑﻄﻼﻥ ﺩﻳﻨﻬﻢ ﻭﺁﻟﻬﺘﻬﻢ‬

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‫ﻣﻘﺎﺑﻞ ﺃﻥ ﻳﺴﻜﺘﻮﺍ ﻋﻨﻪ – ﺗﻔﺮﻳﻎ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﻣﻀﻤﻮﻧﻬﺎ – ﻭﺃﺑﻰ ﺭﺳﻮﻝ‬
‫ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺫﻟﻚ ﻭﻧﺰﻝ ﻓﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﻴﻦ )‪ (٨‬ﹶﻭ ﱡﺩﻭﺍ ﹶﻟ ﹾﻮ ﺗﹸﺪﹾ ﹺﻫ ﹸﻦ ﹶﻓ ﹸﻴﺪﹾ ﹺﻫﻨﹸﻮ ﹶﻥ )‪ ﴾ (٩‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‪.‬‬ ‫ﹺ‬
‫﴿ ﹶﻓ ﹶﻼ ﺗﹸﻄ ﹺﻊ ﺍ ﹾﻟ ﹸﻤﻜ ﱢﹶﺬﺑﹺ ﹶ‬
‫ﻛﺎﻧﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﻻﺗﺨﺎﺫ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺻﺎﺣ ﹰﺒﺎ‬
‫ﹶﻚ‬ ‫ﻼ ﻓﻲ ﻟﺤﻈﺔ ﺑﻌﺪﻣﺎ ﻛﺎﻥ ﺃﻟﺪ ﺃﻋﺪﺍﺋﻬﻢ ﴿ ﹶﻭﺇﹺﻥ ﻛﹶﺎ ﹸﺩﻭ ﹾﺍ ﹶﻟ ﹶﻴ ﹾﻔﺘﹺﻨﹸﻮﻧ ﹶ‬ ‫ﻭﺧﻠﻴ ﹰ‬
‫ﻭﻙ ﹶﺧﻠﹺﻴ ﹰ‬
‫ﻼ‬ ‫ﻱ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﹶﻏ ﹾﻴ ﹶﺮ ﹸﻩ ﹶﻭﺇﹺ ﹰﺫﺍ ﻻﱠﺗﱠﺨﹶ ﹸﺬ ﹶ‬ ‫ﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺃﻭﺣﻴﻨﹶﺎ ﺇﹺ ﹶﻟﻴ ﹶ ﹺ‬
‫ﻚ ﻟﺘ ﹾﻔﺘ ﹺﹶﺮ ﹶ‬ ‫ﹾ ﹶﹾ ﹾ‬ ‫ﹶ‬
‫)‪ ﴾ (٧٣‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫ﻭﻟﻢ ﻳﻔﻌﻞ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻛﻲ ﻳﺘﻘﺮﺏ ﻣﻨﻬﻢ‬
‫ﻭﻳﺘﻤﻜﻦ ﺛﻢ ﻳﻌﻮﺩ ﻟﻠﺠﻬﺮ ﺑﺎﻟﺤﻖ ﺑﻌﺪﻣﺎ ﺗﺼﻴﺮ ﻟﻪ ﺷﻮﻛﺔ‪ ،‬ﻓﺎﻟﺤﻖ ﻫﻮ ﺍﻟﺤﻖ‬
‫ﻧﺘﻨﺎﻗﺶ ﻟﺘﺒﻠﻴﻐﻪ ﺑﺄﺣﺴﻦ ﻭﺃﻭﺿﺢ ﺻﻮﺭﺓ ﻣﻤﻜﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺗﻔﺎﻭﺽ ﻓﻴﻪ‪.‬‬
‫ﻓﻼ ﻳﻈﻦ ﺍﻟﺴﺎﺋﺮ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﺪﻋﻮﺓ ﺃﻥ ﺑﻘﺎﺀ ﺍﻟﻤﺴﻤﻰ ﺍﻟﻌﺎﻡ‬
‫ﻭﺍﻟﺨﻄﻮﻁ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺪﻋﻮﺓ ﻫﻮ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻓﻴﺘﻨﺎﺯﻝ ﻋﻦ ﺃﺷﻴﺎﺀ ﻳﺮﺍﻫﺎ ﻫﻮ‬
‫ﺗﻔﺎﺻﻴﻞ ﻭﻳﺒﺪﻝ ﻭﻳﻐﻴﺮ ﻭﻳﻈﻦ ﺃﻥ ﺫﻟﻚ ﻓﻲ ﻣﺼﻠﺤﺔ ﺩﻋﻮﺗﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺒﻲ‬
‫‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻧﻔﺴﻪ ﻟﻢ ﻳﻜﻦ ﻣﻔﻮﺿﺎ ﻟﻴﻐﻴﺮ ﻭﻳﺒﺪﻝ ﻭﻳﺨﺘﺎﺭ‬
‫ﻣﺎ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﻭﻣﺎ ﻳﺴﻜﺖ ﻋﻨﻪ ﻓﻬﻞ ﺗﻜﻮﻥ ﺃﻧﺖ ﻣﺨﻴﺮﺍ؟!‬
‫ﻮﻥ ﻟﹺ ﹶﻘﺎﺀﻧﹶﺎ‬
‫ﻳﻦ ﻻﹶ ﹶﻳ ﹾﺮ ﹸﺟ ﹶ‬ ‫ﹺ‬ ‫ﹴ‬
‫﴿ ﹶﻭﺇﹺ ﹶﺫﺍ ﹸﺗ ﹾﺘ ﹶﻠﻰ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﺁ ﹶﻳﺎ ﹸﺗﻨﹶﺎ ﹶﺑ ﱢﻴﻨﹶﺎﺕ ﹶﻗ ﹶﺎﻝ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹸﻮﻥ ﻟﹺﻲ ﹶﺃ ﹾﻥ ﹸﺃ ﹶﺑﺪﱢ ﹶﻟ ﹸﻪ ﹺﻣﻦ ﺗﹺ ﹾﻠ ﹶﻘﺎﺀ‬
‫ـﺬﺍ ﹶﺃ ﹾﻭ ﹶﺑﺪﱢ ﹾﻟ ﹸﻪ ﹸﻗ ﹾﻞ ﹶﻣﺎ ﹶﻳﻜ ﹸ‬ ‫ﺁﻥ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﻫ ﹶ‬ ‫ﺍﺋ ﹺ‬
‫ﹾﺖ ﺑﹺ ﹸﻘ ﹾﺮ ﹴ‬

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 ‫ﻮﺣﻰ ﺇﹺ ﹶﻟ ﱠﻲ ﺇﹺﻧﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬ ‫ﹺ‬
‫ﺎﻑ ﺇﹺ ﹾﻥ ﹶﻋ ﹶﺼ ﹾﻴ ﹸ‬
‫ﺖ ﹶﺭ ﱢﺑﻲ ﹶﻋ ﹶﺬ ﹶ‬
‫ﺍﺏ‬ ‫ﹶﻧ ﹾﻔﺴﻲ ﺇﹺ ﹾﻥ ﹶﺃ ﱠﺗﺒﹺ ﹸﻊ ﺇﹺﻻﱠ ﹶﻣﺎ ﹸﻳ ﹶ‬
‫ﹶﻳ ﹾﻮ ﹴﻡ ﹶﻋﻈﹺﻴ ﹴﻢ )‪ ﴾ (١٥‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪.‬‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻤﺴﻠﻢ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺦ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ‬
‫ﺍﻻﺣﺘﻔﺎﻅ ﻭﺍﺣﺘﺮﺍﻡ ﻛﻞ ﺗﻔﺎﺻﻴﻞ ﺩﻳﻨﻪ ﻭﺃﺣﻜﺎﻣﻪ ﺳﻮﺍﺀ ﺭﺿﻲ ﺍﻟﺨﺼﻢ‬
‫ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ ﻳﺮﺽ!!‬
‫ﻭﺃﺻﺪﻗﻚ ﺍﻟﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺜﺒﺎﺕ ﻋﻨﺼﺮ ﺃﺳﺎﺳﻲ ﻓﻲ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺨﺎﻟﻒ‬
‫ﻳﺤﺘﺮﻡ ﺍﻟﺜﺎﺑﺖ ﻋﻠﻰ ﻣﺒﺎﺩﺋﻪ ﻭﺇﻥ ﻟﻢ ﺗﻌﺠﺒﻪ ﺍﻟﻤﺒﺎﺩﺉ ﻧﻔﺴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺍﺣﺘﺮﺍﻣﻪ ﻟﻠﻤﺘﻤﻴﻊ ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﺭﺿﺎﻩ ﻫﺪﻓﺎ ﻭﻳﻘﺪﻡ ﻟﻪ ﻣﺎ ﻳﻌﺠﺒﻪ ﻭﻳﺮﻳﺪﻩ‪،‬‬
‫ﻭﻳﻈﻞ ﻳﺸﻚ ﻓﻴﻪ ﺩﺍﺋﻤﺎ ﻭﻳﺆﻣﻦ ﺃﻥ ﺩﻋﻮﺗﻪ ﻫﺬﻩ ﻏﻄﺎﺀ ﻟﺸﻲﺀ ﺁﺧﺮ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﻟﻲ ﺗﺠﺮﺑﺔ ﻣﻊ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﻤﺬﻛﻮﺭ ﻳﺘﻨﺎﺯﻟﻮﻥ‬
‫ﻭﻳﻤﻴﻌﻮﻥ ﻭﻳﻘﺪﻣﻮﻥ ﻟﻠﻤﺪﻋﻮ ﺑﺄﻳﺪﻳﻬﻢ ﺃﺷﻴﺎﺀ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻳﺆﻣﻨﻮﻥ‬
‫ﺑﺤﺮﻣﺘﻬﺎ ﻛﺨﻄﻮﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ – ﺑﺰﻋﻤﻬﻢ ‪ -‬ﻓﻜﺎﺩﻭﺍ ﻳﻔﺘﻨﻮﻧﻨﻲ ﻭﻣﻸ‬
‫ﺍﻟﺸﻚ ﻓﻴﻬﻢ ﻗﻠﺒﻲ ﻭﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﻟﻼﺑﺘﻌﺎﺩ ﻋﻨﻬﻢ ﻻ ﻟﻼﻗﺘﺮﺍﺏ ﻣﻨﻬﻢ ﻛﻤﺎ‬
‫ﻛﺎﻧﻮﺍ ﻳﺴﺘﻬﺪﻓﻮﻥ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺗﺨﺬﻭﺍ ﻋﺪﺩ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻏﺎﻳﺔ ﻻ ﺗﺒﻠﻴﻎ ﺍﻟﺤﻖ‪،‬‬
‫ﺭﻏﻢ ﺃﻥ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺳﻴﺄﺗﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻴﺲ ﻣﻌﻪ ﺃﺣﺪ ﻛﻤﺎ ﺟﺎﺀ‬
‫ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﻬﻞ ﻳﻌﻴﺒﻪ ﺫﻟﻚ؟!‬

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‫ﺣﺎﻭﻟﻮﺍ ﺇﺭﺿﺎﺀ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﻟﻠﻪ ﻓﺴﺨﻂ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺃﺗﺒﻌﻬﻢ‬
‫ﺇﻧﻤﺎ ﺃﺗﺒﻊ ﻫﻮﺍﻩ ﻓﻲ ﺻﻮﺭﺗﻬﻢ ﻭﻟﻮ ﺟﻬﺮﻭﺍ ﻏﺪﺍ ﺑﺎﻟﺤﻖ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪﻭﻧﻪ ﻟﻔﺎﺭﻗﻬﻢ‬
‫ﺟﻤﻬﻮﺭﻫﻢ ﺻﺎﺣﺐ ﺍﻟﻬﻮ￯ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺣﺪﺛﺘﻬﻢ ﻋﻦ ﺧﻄﺄ ﻓﻌﻠﻬﻢ‬
‫ﺣﺪﺛﻮﻙ ﻋﻦ ﻧﻮﺍﻳﺎﻫﻢ ﺍﻟﺼﺎﻟﺤﺔ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﻟﺼﺎﻟﺤﺔ ﻻ ﺗﺼﻠﺢ ﺍﻟﻌﻤﻞ ﺍﻟﻔﺎﺳﺪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺍﻟﺜﺒﺎﺕ ﻣﻨﺤﺔ ﺇﻟﻬﻴﺔ‬
‫ﺇﻥ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺤﻖ ﻓﻲ ﻛﻞ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺇﺧﻼﺹ‬
‫ﻭﺍﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻠﻪ؛ ﻓﻜﻠﻨﺎ ﺿﻌﻔﺎﺀ ﺃﻣﺎﻡ ﻓﺘﻦ ﺍﻟﺸﺮ ﻭﺍﻟﺨﻴﺮ ﻋﻠﻰ ﺳﻮﺍﺀ‪ ،‬ﻓﻼ‬
‫ﺗﻈﻦ ﺃﻥ ﺛﺒﺎﺗﻚ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻚ‪ ،‬ﺃﻭ ﺃﻧﻚ ﻗﺎﺩﺭ ﻭﺣﺪﻙ ﻋﻠﻰ ﻣﻌﺎﻳﺸﺔ‬
‫ﺍﻟﻔﺘﻦ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ ﺩﻭﻥ ﺃﻥ ﺗﺴﻘﻂ‪ ،‬ﻓﺈﻥ ﻇﻨﻨﺖ ﺫﻟﻚ ﻓﺎﻋﻠﻢ ﺃﻥ ﺫﻟﻚ‬
‫ﺃﻭﻝ ﺧﻄﻮﺍﺕ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﻟﺘﺴﺄﻝ ﺍﻟﻠﻪ ﺩﻭﻣﺎ ﺃﻥ ﻳﻬﺪﻳﻚ ﻭﻳﺒﺼﺮﻙ ﻭﻳﻮﻓﻘﻚ‬
‫ﻭﻳﺜﺒﺘﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻟﻢ ﻳﻜﻦ ﻟﻴﺜﺒﺖ ﺇﻻ ﺑﻌﻮﻥ‬
‫ﺍﻟﻠﻪ ﻭﺗﻮﻓﻴﻘﻪ ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻈﻦ ﺃﻧﻚ ﻓﻲ ﻏﻨﻰ ﻋﻦ ﺫﻟﻚ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺘﺜﺒﻴﺖ!‬
‫ﹶﻚ ﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺃﻭﺣﻴﻨﹶﺎ ﺇﹺ ﹶﻟﻴ ﹶ ﹺ‬ ‫ﹺ‬
‫ﻱ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ‬ ‫ﻚ ﻟﺘ ﹾﻔﺘ ﹺﹶﺮ ﹶ‬ ‫ﹾ ﹶﹾ ﹾ‬ ‫﴿ ﹶﻭﺇﹺﻥ ﻛﹶﺎ ﹸﺩﻭ ﹾﺍ ﹶﻟ ﹶﻴ ﹾﻔﺘﻨﹸﻮﻧ ﹶ ﹶ‬
‫ﺪﺕ ﺗ ﹾﹶﺮﻛ ﹸﹶﻦ‬ ‫ﹶﺎﻙ ﹶﻟ ﹶﻘﺪﹾ ﻛﹺ ﱠ‬‫ﻼ )‪ (٧٣‬ﹶﻭ ﹶﻟ ﹾﻮﻻﹶ ﹶﺃﻥ ﹶﺛ ﱠﺒ ﹾﺘﻨ ﹶ‬ ‫ﻭﻙ ﹶﺧﻠﹺﻴ ﹰ‬
‫ﹶﻏ ﹾﻴ ﹶﺮ ﹸﻩ ﹶﻭﺇﹺ ﹰﺫﺍ ﻻﱠﺗﱠﺨﹶ ﹸﺬ ﹶ‬
‫ﻒ ﺍ ﹾﻟﻤﻤ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹶﺎﻙ ﹺﺿ ﹾﻌ ﹶ‬ ‫ﻼ )‪ (٧٤‬ﺇﹺ ﹰﺫﺍ ﱠﻷﹶ ﹶﺫ ﹾﻗﻨ ﹶ‬ ‫ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﻗﻠﹺﻴ ﹰ‬
‫ﺎﺕ‬ ‫ﻒ ﺍ ﹾﻟ ﹶﺤ ﹶﻴﺎﺓ ﹶﻭﺿ ﹾﻌ ﹶ ﹶ ﹶ‬
‫ﻚ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﻧ ﹺﹶﺼ ﹰﻴﺮﺍ )‪ ﴾ (٧٥‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬ ‫ﹶﺠﺪﹸ ﹶﻟ ﹶ‬‫ﹸﺛ ﱠﻢ ﻻﹶ ﺗ ﹺ‬

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‫‪‬‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻭﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ‬
‫ﺳﻨﺔ اﻟﻠﻪ ﻓﻲ اﻟﺨﻠﻖ أن ﺗﺘﻔﺎوت درﺟﺎﺗﻬﻢ‬
‫وﻣﻜﺎﻧﺎﺗﻬﻢ وأدوارﻫﻢ‪ ،‬وأن ﻳﻜﻮن ﻫﻨﺎك ﻗﺎدة‬
‫ورﻣﻮز وأن ﻳﻜﻮن ﻫﻨﺎك ﻋﻮام وأﺗﺒﺎع‪ ،‬ﻓﻼ ﻳﻤﻜﻦ‬
‫أن ﻳﻜﻮن اﻟﺠﻤﻴﻊ ﻗﺎدة‪ ،‬وﻻ ﻳﻤﻜﻦ أن ﻳﻜﻮن‬
‫اﻟﺠﻤﻴﻊ ﻋﻮام‪ ،‬وﻟﻜﻦ ﺗﻈﻞ اﻟﻌﻼﻗﺔ ﺑﻴﻦ اﻟﺮﻣﺰ‬
‫واﻟﺘﺎﺑﻊ ﻫﻲ أﺣﺪ اﻟﻤﻌﻀﻼت اﻟﻜﺒﺮى‪ .‬وﺳﻮء ﻓﻬﻤﻬﺎ‬
‫ﻫﻮ أﺣﺪ ﻣﻈﺎﻫﺮ ﻣﺸﻜﻼت واﻗﻌﻨﺎ اﻟﻤﻀﻄﺮب‪.‬‬

‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﺘﻘﺪﻳـﺮ‬

‫ﺍﻟﺮﻣﺰ ﻭﺍﻟﻘﺎﺋﺪ ﻓﻲ ﺃﻱ ﻣﺠﺎﻝ ﻫﻮ ﺭﺟﻞ ﺃﻭ ﻣﺠﻤﻮﻋﺔ ﺗﻤﻴﺰﺕ‬
‫ﺑﺼﻔﺎﺕ ﺧﺎﺻﺔ ﺯﺍﺋﺪﺓ ﻋﻦ ﻋﻤﻮﻡ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪.‬‬
‫ﻛﻤﺎ ﺟﺎﺀ ﻣﺜﻼ ﻓﻲ ﺫﻛﺮ ﻃﺎﻟﻮﺕ ﻭﻣﻨﺤﻪ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﻤﻠﻚ ﴿ ﹶﻭ ﹶﻗ ﹶﺎﻝ‬
‫ﻮﺕ ﹶﻣﻠﹺﻜﹰﺎ ﹶﻗﺎ ﹸﻟ ﹶﻮ ﹾﺍ ﹶﺃﻧﱠﻰ ﹶﻳﻜ ﹸ‬
‫ﹸﻮﻥ ﹶﻟ ﹸﻪ‬ ‫ﺚ ﹶﻟﻜ ﹾﹸﻢ ﹶﻃﺎ ﹸﻟ ﹶ‬ ‫ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻧﺒﹺ ﱡﻴ ﹸﻬ ﹾﻢ ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻗﺪﹾ ﹶﺑ ﹶﻌ ﹶ‬
‫ﺎﻝ ﹶﻗ ﹶﺎﻝ‬‫ﻚ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻭ ﹶﻟﻢ ﻳ ﹾﺆ ﹶﺕ ﺳ ﹶﻌ ﹰﺔ ﻣ ﹶﻦ ﺍ ﹾﻟﻤ ﹺ‬ ‫ﻚ ﻋ ﹶﻠﻴﻨﹶﺎ ﻭﻧﹶﺤﻦ ﹶﺃﺣ ﱡﻖ ﺑﹺﺎ ﹾﻟﻤ ﹾﻠ ﹺ‬
‫ﺍ ﹾﻟ ﹸﻤ ﹾﻠ ﹸ ﹶ ﹾ ﹶ ﹾ ﹸ ﹶ‬
‫ﹶ‬ ‫ﹶ ﱢ‬ ‫ﹾ ﹸ‬ ‫ﹸ‬
‫ﺠ ﹾﺴ ﹺﻢ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹸﻳ ﹾﺆﺗﹺﻲ‬
‫ﺍﺻ ﹶﻄ ﹶﻔﺎ ﹸﻩ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻭﺯﹶﺍ ﹶﺩ ﹸﻩ ﹶﺑ ﹾﺴ ﹶﻄ ﹰﺔ ﻓﹺﻲ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ ﹶﻭﺍ ﹾﻟ ﹺ‬
‫ﺇﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﹾ‬

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 ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺀ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭﺍﺳ ﹲﻊ ﹶﻋﻠ ﹲ‬
‫ﻴﻢ )‪ ﴾ (٢٤٧‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﹸﻣ ﹾﻠ ﹶﻜ ﹸﻪ ﹶﻣﻦ ﹶﻳ ﹶﺸ ﹸ‬
‫ﻭﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺫﻛﺮ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻧﺒﻲ ﺍﻟﻠﻪ ﻳﻮﺳﻒ ﺍﻟﺘﻲ ﺃﻫﻠﺘﻪ‬
‫ﺍﺟ ﹶﻌ ﹾﻠﻨﹺﻲ ﹶﻋ ﹶﻠﻰ ﹶﺧﺰﹶ ﺁﺋﹺ ﹺﻦ ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﺽ ﺇﹺﻧﱢﻲ‬ ‫ﻟﺘﻮﻟﻲ ﺧﺰﺍﺋﻦ ﻣﺼﺮ ﴿ ﹶﻗ ﹶﺎﻝ ﹾ‬
‫ﻴﻢ )‪ ﴾ (٥٥‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪.‬‬ ‫ﺣ ﹺﻔ ﹲ ﹺ‬
‫ﻴﻆ ﹶﻋﻠ ﹲ‬ ‫ﹶ‬
‫ﻭﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺫﻛﺮ ﻓﻀﻞ ﻣﻦ ﻳﺘﻤﻴﺰ ﺑﺎﻟﻌﻠﻢ ﻭﺟﻌﻠﻪ ﻣﺮﺟ ﹰﻌﺎ ﻟﻠﻨﺎﺱ‬
‫ﺎﺳ ﹶﺄ ﹸﻟﻮ ﹾﺍ‬ ‫ﹺ‬
‫ﻚ ﺇﹺﻻﱠ ﹺﺭ ﹶﺟﺎﻻﹰ ﻧﱡﻮﺣﻲ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻓ ﹾ‬
‫ﻼ ﻷﺳﺌﻠﺘﻬﻢ ﴿ ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨﹶﺎ ﹶﻗ ﹾﺒ ﹶﻠ ﹶ‬
‫ﻭﻣﺤ ﹰ‬
‫ﹶﺃ ﹾﻫ ﹶﻞ ﱢ‬
‫ﺍﻟﺬﻛ ﹺﹾﺮ ﺇﹺﻥ ﻛﹸﻨﺘ ﹾﹸﻢ ﻻﹶ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٧‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) : -‬ﻣﻦ ﺳﻠﻚ ﻃﺮﻳ ﹰﻘﺎ‬
‫ﻭﺇﻥ ﺍﻟﻤﻼﺋﻜ ﹶﺔ‬ ‫ﻃﺮ ﹺﻕ ﺍﻟﺠﻨ ﹺﱠﺔ‪ ،‬ﱠ‬‫ﻋﻠﻤﺎ‪ ،‬ﺳﻠﻚ ﺍﻟﻠ ﹸﻪ ﺑﻪ ﻃﺮﻳ ﹰﻘﺎ ﻣﻦ ﹸ‬
‫ﻳﻄﻠﺐ ﻓﻴﻪ ﹰ‬
‫ﹸ‬
‫ﻴﺴﺘﻐﻔﺮ‬
‫ﹸ‬ ‫ﺍﻟﻌﺎﻟﻢ ﹶﻟ‬
‫ﹶ‬ ‫ﺭﺿﺎ ﺑﻤﺎ ﻳﺼﻨﻊ‪ ،‬ﱠ‬
‫ﻭﺇﻥ‬ ‫ﹺ‬
‫ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠ ﹺﻢ ﹰ‬ ‫ﹶﻟ ﹸ‬
‫ﺘﻀﻊ ﺃﺟﻨﺤﺘﹶﻬﺎ‬
‫ﺍﻟﻤﺎﺀ‪،‬‬‫ﹺ‬ ‫ﺟﻮﻑ‬‫ﹺ‬ ‫ﹸ‬
‫ﻭﺍﻟﺤﻴﺘﺎﻥ ﻓﻲ‬ ‫ﹺ‬
‫ﺍﻷﺭﺽ‪،‬‬ ‫ﹺ‬
‫ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻭﻣﻦ ﻓﻲ‬ ‫ﻟﻪ ﹶﻣﻦ ﻓﻲ‬
‫ﹺ‬
‫ﺳﺎﺋﺮ‬ ‫ﹺ‬
‫ﺍﻟﺒﺪﺭ ﻋﻠﻰ‬ ‫ﹺ‬
‫ﺍﻟﻘﻤﺮ ﻟﻴﻠ ﹶﺔ‬ ‫ﹺ‬
‫ﻛﻔﻀﻞ‬ ‫ﹺ‬
‫ﺍﻟﻌﺎﺑﺪ‬ ‫ﻭﺇﻥ ﹶ‬
‫ﻓﻀﻞ ﺍﻟﻌﺎﻟ ﹺﻢ ﻋﻠﻰ‬ ‫ﹼ‬
‫ﺩﻳﻨﺎﺭﺍ‪،‬‬ ‫ﹺ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﱠ‬ ‫ﻭﺇﻥ ﺍﻟﻌﻠﻤﺎ ﹶﺀ ﻭﺭﺛ ﹸﺔ‬ ‫ﹺ‬
‫ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﱠ‬
‫ﻭﺇﻥ ﺍﻷﻧﺒﻴﺎ ﹶﺀ‪ ،‬ﻟﻢ ﹸﻳ ﹶﻮ ﱢﺭﺛﻮﺍ ﹰ‬
‫ﺑﺤﻆ ﹴ‬
‫ﻭﺍﻓﺮ )ﺻﺤﺤﻪ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻤﻦ ﺃﺧﺬﻩ ﺃﺧﺬ ﱟ‬ ‫ﹶ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﺇﻧﻤﺎ ﹶﻭ ﹼﺭﺛﻮﺍ‬
‫ﹰ‬ ‫ﻭﻻ‬
‫ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﻭﻫﺬﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺿﺮﻭﺭﺓ ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﻤﺠﺘﻤﻊ؛ ﻓﻠﻴﺲ‬
‫ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻤﺎﺀ ﻓﻘﻬﺎﺀ ﻣﺘﻔﺮﻏﻴﻦ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ‬

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‫ﻟﻴﺲ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻲ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻐﻨﻰ‪،‬‬
‫ﺃﻭ ﻛﻠﻪ ﺃﻃﺒﺎﺀ ﺃﻭ ﻛﻠﻪ ﻣﺤﺎﺳﺒﻮﻥ ﺇﻟﻰ ﺁﺧﺮﻩ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻧﻪ ﻓﻲ ﺍﻟﺸﺮﻛﺔ ﺍﻟﺼﻐﻴﺮﺓ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺠﻤﻴﻊ‬
‫ﻣﺪﻳﺮﻳﻦ ﻭﺇﻻ ﺳﻴﻐﺮﻕ ﺍﻟﻤﻜﺎﻥ ﻻﺧﺘﻼﻑ ﺭﺅﻳﺘﻬﻢ ﻭﺗﻀﺎﺭﺏ ﻗﺮﺍﺭﺍﺗﻬﻢ‬
‫ﻓﻜﺬﻟﻚ ﻋﻠﻰ ﻛﻞ ﺍﻟﻤﺴﺘﻮﻳﺎﺕ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﺬﻟﻚ ﺍﻟﺮﻣﺰ ﺍﻟﺘﻲ‬
‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﻣﻦ ﺗﺤﺘﻪ ﺃﻭﺗﻮﺟﻴﻬﻬﻢ؛ ﺇﺫ ﺇﻥ‬
‫ﺗﺠﻌﻠﻪ ﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﹰ‬
‫ﺃﻣﻴﺮﺍ‬
‫ﺣﺎﻛﻤﺎ ﺃﻭ ﹰ‬
‫ﹰ‬ ‫ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻟﻴﺲ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻬﺎ ﻓﻘﻂ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﻗﻴﺎﺩﺓ ﺭﻣﺰﻳﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻜﻠﻤﺘﻪ ﺷﺄﻥ ﻣﺆﺛﺮ‬
‫ﻛﺎﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺤﻜﻤﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻞ ﺍﻟﺮﺯﻳﻦ ﻭﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻟﺮﺅﻳﺔ‬
‫ﺍﻟﻌﻤﻴﻘﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻤﺸﺮﻑ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﺿﺮﻭﺭﻱ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻬﺪﻣﻪ ﻭﻻ ﺃﻥ ﻳﺨﺘﻔﻲ ﻣﻦ‬
‫ﺣﻴﺎﺗﻨﺎ ﻛﻞ ﺗﻘﺪﻳﺮ ﻟﻤﻦ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻨﺼﺒﺢ ﻣﺠﺘﻤﻌﺎ ﻋﺸﻮﺍﺋﻴﺎ‬
‫ﻟﻴﺲ ﻟﻪ ﺃﻭﺗﺎﺩ ﺗﻘﻮﻳﻪ ﺿﺪ ﺭﻳﺎﺡ ﺍﻷﺯﻣﺎﺕ ﻭﺗﻘﻠﺒﺎﺕ ﺍﻷﺣﻮﺍﻝ؛‬
‫ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻛﻤﺎ ﺟﺎﺀ ﻋﺎﻟﻴﺎ ﻓﻲ ﻓﻀﻞ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﺜﻼ‪ ،‬ﻭﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺃﻫﻤﻴﺔ ﺍﺣﺘﺮﺍﻡ ﺃﻫﻞ ﺍﻟﺘﺨﺼﺺ‬
‫ﻑ‬ ‫ﻭﺭﺅﻳﺘﻬﻢ ﻭﺍﺳﺘﻨﺒﺎﻃﻬﻢ ﴿ ﻭﺇﹺ ﹶﺫﺍ ﺟﺎﺀﻫﻢ ﹶﺃﻣﺮ ﻣﻦ ﺍﻷﹶﻣ ﹺﻦ ﹶﺃ ﹺﻭ ﺍ ﹾﻟ ﹶﺨﻮ ﹺ‬
‫ﹾ‬ ‫ﹶ ﹸ ﹾ ﹾﹲ ﱢ ﹶ ﹾ‬ ‫ﹶ‬
‫ﻮﻝ ﹶﻭﺇﹺ ﹶﻟﻰ ﹸﺃ ﹾﻭﻟﹺﻲ ﺍﻷﹶ ﹾﻣ ﹺﺮ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻟ ﹶﻌﻠﹺ ﹶﻤ ﹸﻪ‬ ‫ﺍﻋﻮ ﹾﺍ ﺑﹺ ﹺﻪ ﹶﻭ ﹶﻟ ﹾﻮ ﺭ ﱡﺩﻭ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﺍﻟﺮﺳ ﹺ‬
‫ﱠ ﹸ‬ ‫ﹶ‬ ‫ﹶﺃ ﹶﺫ ﹸ‬
‫ﻄﻮ ﹶﻧ ﹸﻪ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻭ ﹶﻟ ﹾﻮﻻﹶ ﹶﻓ ﹾﻀ ﹸﻞ ﺍﻟ ﹼﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤ ﹸﺘ ﹸﻪ ﻻﹶ ﱠﺗ ﹶﺒ ﹾﻌﺘ ﹸﹸﻢ‬
‫ﻳﻦ ﹶﻳ ﹾﺴﺘﹶﻨﺒﹺ ﹸ‬ ‫ﹺ‬
‫ﺍ ﱠﻟﺬ ﹶ‬
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 ‫ﺎﻥ ﺇﹺﻻﱠ ﹶﻗﻠﹺﻴ ﹰ‬
‫ﻼ )‪ ﴾ (٨٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﻄ ﹶ‬‫ﺍﻟﺸ ﹾﻴ ﹶ‬
‫ﱠ‬
‫ﻭﻛﻤﺎ ﺗﻌﻠﻤﻨﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺗﻘﺪﻳﺮ ﺑﺬﻝ ﺍﻟﺮﺟﺎﻝ ﻭﺗﺎﺭﻳﺨﻬﻢ‬
‫ﺇﺫ ﺇﻥ ﺭﺑﻨﺎ ‪-‬ﺟﻞ ﻓﻲ ﻋﻼﻩ‪ -‬ﺃﺛﻨﻰ ﻋﻠﻴﻪ ﻭﻣﻴﺰ ﺑﻴﻨﻬﻢ ﺑﻤﻘﺪﺍﺭ ﺑﺬﻟﻬﻢ‬
‫ﺍﺙ ﺍﻟﺴﻤﺎﻭ ﹺ‬ ‫﴿ ﻭﻣﺎ ﹶﻟﻜﹸﻢ ﹶﺃ ﱠﻻ ﹸﺗﻨ ﹺﹾﻔ ﹸﻘﻮﺍ ﻓﹺﻲ ﺳﺒﹺ ﹺ ﹺ ﹺ ﹺ ﹺ‬
‫ﺍﺕ‬ ‫ﻴﻞ ﺍﻟ ﱠﻠﻪ ﹶﻭﻟ ﱠﻠﻪ ﻣ ﹶﻴﺮ ﹸ ﱠ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹶﹶ‬
‫ﻚ‬ ‫ﺽ ﹶﻻ ﹶﻳ ﹾﺴﺘ ﹺﹶﻮﻱ ﹺﻣ ﹾﻨﻜ ﹾﹸﻢ ﹶﻣ ﹾﻦ ﹶﺃ ﹾﻧ ﹶﻔ ﹶﻖ ﹺﻣ ﹾﻦ ﹶﻗ ﹾﺒ ﹺﻞ ﺍ ﹾﻟ ﹶﻔﺘ ﹺﹾﺢ ﹶﻭ ﹶﻗﺎﺗ ﹶﹶﻞ ﹸﺃﻭ ﹶﻟﺌﹺ ﹶ‬
‫ﹶﻭ ﹾﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﻳﻦ ﹶﺃ ﹾﻧ ﹶﻔ ﹸﻘﻮﺍ ﹺﻣ ﹾﻦ ﹶﺑ ﹾﻌﺪﹸ ﹶﻭ ﹶﻗﺎ ﹶﺗ ﹸﻠﻮﺍ ﹶﻭﻛ ‪y‬ﹸﻼ ﹶﻭ ﹶﻋﺪﹶ ﺍﻟ ﱠﻠ ﹸﻪ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻈ ﹸﻢ ﹶﺩ ﹶﺭ ﹶﺟ ﹰﺔ ﻣ ﹶﻦ ﺍ ﱠﻟﺬ ﹶ‬‫ﹶﺃ ﹾﻋ ﹶ‬
‫ﻮﻥ ﹶﺧﺒﹺ ﹲﻴﺮ )‪ ﴾ (١٠‬ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ‪.‬‬
‫ﺍ ﹾﻟ ﹸﺤ ﹾﺴﻨﹶﻰ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﺑﹺ ﹶﻤﺎ ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺃﺳﺎﺱ ﻭﺃﺻﻞ ﻣﻬﻢ‪،،،‬ﻭﻟﻜﻦ‪.......‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻘﺪﻳـﺲ‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ –ﻭﻟﻸﺳﻒ‪ -‬ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻮﺳﻂ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻷﺣﺪ ﻓﻀ ﹰ‬
‫ﻼ ﻭﻳﻤﻴﻞ ﺇﻟﻰ ﺍﻟﻔﻮﺿﻮﻳﺔ ﺍﻟﻤﻄﻠﻘﺔ‬
‫ﻭﻳﻈﻦ ﻓﻲ ﻧﻔﺴﻪ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻛﻞ ﺷﻲﺀ ﻭﻋﻤﻞ ﺃﻱ ﺷﻲﺀ ﺩﻭﻥ‬
‫ﺍﻟﺮﺟﻮﻉ ﻷﺣﺪ‪ .‬ﻭﺃﻣﺜﺎﻝ ﻫﺬﺍ ﻧﺮ￯ ﻣﻨﻪ ﺍﻟﻌﺠﺎﺋﺐ ﻭﺍﻟﺘﺨﺒﻂ ﻭﺍﻟﺘﻨﺎﻗﺾ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﻳﺠﻌﻠﻮﻥ ﻣﻦ ﺭﻣﻮﺯﻫﻢ ﺃﺻﻨﺎ ﹰﻣﺎ‪ ،‬ﻭﻳﺨﺮﺟﻮﻧﻬﻢ‬
‫ﺍﻟﺮﻫﻴﺐ ﻳﻮﺟﺪ ﹰ‬
‫ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﻭﻳﺨﻄﺊ‪ .‬ﻭﺍﻟﻤﻌﺮﺽ ﻟﺘﻘﻠﺐ ﺍﻟﻘﻠﺐ‬
‫ﻭﺍﻻﻓﺘﺘﺎﻥ ﺇﻟﻰ ﺩﺍﺋﺮﺓ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻌﺼﻤﺔ ﺍﻟﻤﻄﻠﻘﺔ ‪ -‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻮﻟﻮﺍ ﺫﻟﻚ‬
‫ﺑﺄﻟﺴﻨﺘﻬﻢ ‪ -‬ﻫﻢ ﻳﻘﻮﻟﻮﻥ ﻻ ﻫﻢ ﺑﺸﺮ ﻟﻬﻢ ﻣﺎ ﻟﻬﻢ ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻴﻬﻢ‪،‬‬

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‫ﻭﻟﻜﻦ ﺍﻧﻈﺮ ﺇﻟﻰ ﻭﺍﻗﻌﻬﻢ ﻟﻌﻘﻮﺩ ﻟﻦ ﺗﺠﺪﻩ ﺫﻛﺮ ﻣﺎ ﻋﻠﻴﻬﻢ ﻗﻂ ﺃﻭ ﺃﻗﺮ ﺑﻪ‪،‬‬
‫ﻭﻟﻜﻦ ﺇﻣﺎ ﺩﺍﻓﻊ ﻋﻨﻪ ﻭﺑﺮﺭ ﺃﻭ ﺻﻤﺖ ﺻﻤﺖ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﺎﻟﻌﺒﺮﺓ ﺑﺎﻟﻔﻌﻞ ﻻ‬
‫ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﺍﻟﻔﻴﺼﻞ ﺑﻴﻦ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻫﻮ ﻛﻮﻥ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻻﺗﺒﺎﻉ‬
‫ﺃﻳﻀﺎ ﻓﻲ‬
‫ﻳﺮﺗﺒﻄﺎﻥ ﻓﻘﻂ ﺑﺼﺤﺔ ﺍﻟﻤﻮﻗﻒ ﺷﺮﻋﺎ ﺃﻡ ﺃﻧﻬﻤﺎ ﻗﺪ ﻳﻤﺘﺪﺍﻥ ﹰ‬
‫ﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﺨﺎﻟﻒ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻭﻗﺪ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ ﺑﺄﻧﻪ ﻋﺒﺎﺩﺓ ﻭﺍﺗﺨﺎﺫ‬
‫ﺍﻟﻤﺘﺒﻮﻉ ﺭﺑﺎ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﻟﻠﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ﺍﺗﱠﺨﹶ ﹸﺬﻭ ﹾﺍ ﹶﺃ ﹾﺣ ﹶﺒ ﹶﺎﺭ ﹸﻫ ﹾﻢ ﹶﻭ ﹸﺭ ﹾﻫ ﹶﺒﺎﻧ ﹸﹶﻬ ﹾﻢ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩ ﹺ ﹺ‬
‫ـﻬﺎ‬‫ﻴﺢ ﺍ ﹾﺑ ﹶﻦ ﹶﻣ ﹾﺮ ﹶﻳ ﹶﻢ ﹶﻭ ﹶﻣﺎ ﹸﺃﻣ ﹸﺮﻭ ﹾﺍ ﺇﹺﻻﱠ ﻟ ﹶﻴ ﹾﻌ ﹸﺒﺪﹸ ﻭ ﹾﺍ ﺇﹺ ﹶﻟ ﹰ‬
‫ﻭﻥ ﺍﻟ ﹼﻠﻪ ﹶﻭﺍ ﹾﻟ ﹶﻤﺴ ﹶ‬ ‫ﹾﹶ ﹰ ﱢ ﹸ‬
‫ﹸﻮﻥ )‪ ﴾ (٣١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﻭ ﹺ‬
‫ﺍﺣﺪﹰ ﺍ ﻻﱠ ﺇﹺ ﹶﻟـ ﹶﻪ ﺇﹺﻻﱠ ﹸﻫ ﹶﻮ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ ﹶﻋ ﱠﻤﺎ ﹸﻳ ﹾﺸ ﹺﺮﻛ ﹶ‬ ‫ﹶ‬
‫ﻭﻋﻨﺪﻣﺎ ﻗﺮﺃﻫﺎ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺳﻤﻌﻪ ﻋﺪﻱ ﺑﻦ‬
‫ﺣﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ ﻭﺃﺳﻠﻢ ﻓﻘﺎﻝ )ﺇﻧﻬﻢ ﻟﻢ ﻳﻌﺒﺪﻭﻫﻢ(‬
‫– ﻳﻌﻨﻲ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ‪ -‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:-‬‬
‫)ﺑﻠﻰ‪ ،‬ﺇﻧﻬﻢ ﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺤﻼﻝ‪ ،‬ﻭﺃﺣﻠﻮﺍ ﻟﻬﻢ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻓﺎﺗﺒﻌﻮﻫﻢ‪،‬‬
‫ﻓﺬﻟﻚ ﻋﺒﺎﺩﺗﻬﻢ ﺇﻳﺎﻫﻢ(‪.‬‬
‫ﻓﻘﺪ ﺗﻌﺠﺐ ﻋﺪﻱ ﺑﻦ ﺣﺎﺗﻢ ﻣﻦ ﺍﻟﻮﺻﻒ؛ ﻷﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻣﻘﺘﺼﺮ ﻓﻲ ﺫﻫﻨﻪ ﻋﻠﻰ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻠﻤﻪ ﻭﻋﻠﻤﻨﺎ ﻣﻦ ﺑﻌﺪﻩ‪ :‬ﺃﻥ ﻟﻠﻌﺒﺎﺩﺓ ﻟﻮﺍﺯﻡ ﻭﺃﻥ ﻣﻦ ﻳﺘﺒﻊ‬

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 ‫ﺃﺣﺪﺍ ﻓﻴﻤﺎ ﻳﺨﺎﻟﻒ ﺩﻳﻦ ﺍﻟﻠﻪ ﺗﺤﺮﻳﻤﺎ ﻭﺇﺑﺎﺣﺔ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﻭﻟﻸﺳﻒ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻮﺟﻮﺩ ﺑﺸﺪﺓ‪ :‬ﺍﺗﺒﺎﻉ ﻣﻄﻠﻖ ﻟﻠﺮﻣﺰ ﻭﺍﻟﺸﻴﺦ‬
‫ﻓﻲ ﺍﻷﻣﺮ ﻭﻋﻜﺴﻪ‪ ،‬ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺑﺎﻷﻣﺲ ﺣﺮﺍﻣﺎ ﻓﻴﺘﺒﻌﻮﻩ‬
‫ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﻻﺗﺒﺎﻋﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺍﻟﻴﻮﻡ ﺣﻼﻻ –‬
‫ﺃﻳﻀﺎ‬
‫ﺩﻭﻥ ﺇﻋﻼﻥ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﻛﻼﻡ ﺍﻷﻣﺲ ﻭﺫﻛﺮ ﺣﻴﺜﻴﺎﺗﻪ – ﻓﻴﺘﺒﻌﻮﻩ ﹰ‬
‫ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﻻﺗﺒﺎﻋﻪ ﻣﻘﺘﻨﻌﻴﻦ ﺃﻧﻪ ﺻﻮﺍﺏ ﻓﻲ ﺍﻟﻤﻮﻗﻔﻴﻦ!‬
‫ﻓﻬﻞ ﻹﺛﺒﺎﺕ ﺍﻟﻌﺼﻤﺔ ﺩﻟﻴ ﹰ‬
‫ﻼ ﻋﻤﻠ ﻴﺎ ﻏﻴﺮ ﻫﺬﺍ؟! ﺭﺍﺟﻊ ﻗﺼﺔ ﺗﺤﻮﻳﻞ‬
‫ﺍﻟﻘﺒﻠﺔ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ!‬
‫ﻭﻗﺪ ﺣﺮﺹ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺩﻭﻣﺎ ﻋﻠﻰ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﻤﺸﻜﻠﺔ‪ ،‬ﻓﺒﻴﻨﻮﺍ ﻟﺘﻼﻣﻴﺬﻫﻢ ﺃﻥ ﻗﻮﻟﻬﻢ ﺇﺫﺍ ﺧﺎﻟﻒ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺃﻭ ﹸﺳﻨﱠﺔ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻠﻴﻀﺮﺏ ﺑﻪ ﻋﺮﺽ ﺍﻟﺤﺎﺋﻂ‪،‬‬
‫ﻭﺃﻥ ﻗﻮﻟﻬﻢ ﻟﻴﺲ ﻫﻮ ﺍﻟﺤﻖ ﺫﺍﺗﻪ ﻭﺇﻧﻤﺎ ﻳﺴﺘﻤﺪ ﻗﻮﺗﻪ ﻣﻦ ﻣﺪ￯ ﺍﻋﺘﻤﺎﺩﻩ‬
‫ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﺍﻟﺤﻖ ‪ :‬ﻗﺮﺁﻧﹰﺎ ﻭﺳﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻸﺳﻒ ﻭﻗﻊ ﺑﻌﻀﻬﻢ ﻣﻦ‬
‫ﺍﻟﺘﻌﺼﺐ ﻟﻤﺬﺍﻫﺒﻬﻢ ﻣﺎ ﻭﻗﻊ ﺇﻟﻰ ﺣﺪ ﺗﻌﺪﺩ ﺍﻟﻤﺤﺎﺭﻳﺐ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺗﺸﻜﻴﻚ ﺑﻌﺾ ﺍﻟﻐﻼﺓ ﻓﻲ ﺻﺤﺔ ﺯﻭﺍﺝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻣﻦ‬
‫ﺍﻟﺤﻨﺒﻠﻲ ﻭﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﺻﺎﻍ ﺃﺣﺪ ﺍﻟﻔﻀﻼﺀ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻭﺃﻗﻮﺍﻝ‬
‫ﺍﻷﺋﻤﺔ ﻓﻲ ﺃﺭﺟﻮﺯﺓ ﻟﻄﻴﻔﺔ ﺑﻌﻨﻮﺍﻥ(ﺇﺫﺍ ﺻﺢ ﺍﻟﺤﺪﻳﺚ ﻓﻬﻮ ﻣﺬﻫﺒﻲ)‬

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 ‫ﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺑﻘﻮﻟﻨﺎ ﺑﺪﻭﻥ ﻧﺺ ﻳﻘﺒﻞ‬ ‫ﻭﻗﻮﻝ ﺃﻋﻼﻡ ﺍﻟﻬﺪ￯ ﻻ ﻳﻌﻤﻞ‬

‫ﻭﺫﺍﻙ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ‬ ‫ﻓﻴﻪ ﺩﻟﻴﻞ ﺍﻷﺧﺬ ﺑﺎﻟﺤﺪﻳﺚ‬

‫ﻻ ﻳﻨﺒﻐﻲ ﻟﻤﻦ ﻟﻪ ﺇﺳﻼﻡ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻹﻣﺎﻡ‬

‫ﻋﻠﻰﺍﻟﺤﺪﻳﺚﻭﺍﻟﻜﺘﺎﺏﺍﻟﻤﺮﺗﻀﻰ‬ ‫ﹶ‬
‫ﺗﻌﺮﺿﺎ‬ ‫ﹲ‬
‫ﺃﺧﺬ ﺑﺄﻗﻮﺍﻟﻲ ﺣﺘﻰ‬

‫ﻗﺎﻝ ﻭﻗﺪ ﺃﺷﺎﺭ ﻧﺤﻮ ﺍﻟﺤﺠﺮﺓ‬ ‫ﻭﻣﺎﻟﻚ ﺇﻣﺎﻡ ﺩﺍﺭ ﺍﻟﻬﺠﺮﺓ‬

‫ﻭﻣﻨﻪ ﻣﺮﺩﻭﺩ ﺳﻮ￯ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻛﻞ ﻛﻼﻡ ﻣﻨﻪ ﺫﻭ ﻗﺒﻮﻝ‬

‫ﻗﻮﻟﻲ ﻣﺨﺎﻟﻔﺎ ﻟﻤﺎ ﺭﻭﻳﺘﻤﻮﺍ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ ﺇﻥ ﺭﺃﻳﺘﻤﻮﺍ‬

‫ﺑﻘﻮﻟﻲ ﺍﻟﻤﺨﺎﻟﻒ ﺍﻷﺧﺒﺎﺭﺍ‬ ‫ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻓﺎﺿﺮﺑﻮﺍ ﺍﻟﺠﺪﺍﺭﺍ‬

‫ﻣﺎ ﻗﻠﺘﻪ ﺑﻞ ﺃﺻﻞ ﺫﺍﻙ ﻓﺎﻃﻠﺒﻮﺍ‬ ‫ﻭﺃﺣﻤﺪ ﻗﺎﻝ ﻟﻬﻢ ﻻ ﺗﻜﺘﺒﻮﺍ‬

‫ﻭﺍﻋﻤﻞ ﺑﻬﺎ ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ‬ ‫ﻓﺎﻧﻈﺮ ﻣﺎ ﻗﺎﻟﺖ ﺍﻟﻬﺪﺍﺓ ﺍﻷﺭﺑﻌﺔ‬

‫ﻭﺍﻟﻤﻨﺼﻔﻮﻥ ﻳﻜﺘﻔﻮﻥ ﺑﺎﻟﻨﺒﻲ‬ ‫ﻟﻘﻤﻌﻬﺎ ﻟﻜﻞ ﺫﻱ ﺗﻌﺼﺐ‬

‫ﻭﻟﻴﺲ ﺗﻘﺪﻳﺲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻬﺬﻩ‬
‫ﺍﻟﻤﺸﻜﻠﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺳﻬﺒﺖ ﻓﻴﻬﺎ؛ﻟﺨﻄﻮﺭﺗﻬﺎ ﻭﺷﺪﺓ ﺗﺄﺛﻴﺮﻫﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺻﻮﺭﺓ ﺍﻟﻤﺸﻜﻠﺔ ﻣﺘﻌﺪﺩﺓ ﻛﺘﻘﺪﻳﺲ ﻛﻞ ﻣﻦ ﺷﺎﺭﻙ ﻓﻲ ﺣﺪﺙ ﻣﻌﻴﻦ‬

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‫ﻭﺍﻟﺘﺒﺮﻳﺮ ﻟﻪ ﻣﻬﻤﺎ ﻓﻌﻞ ﻣﺜﻞ ﻣﻦ ﺷﺎﺭﻙ ﻓﻲ ﺣﺮﺏ ﺃﻛﺘﻮﺑﺮ ﺃﻭ ﺍﻟﺠﻬﺎﺩ ﺿﺪ‬
‫ﺍﻻﺣﺘﻼﻝ ﺃﻭ ﺛﻮﺭﺍﺕ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺮﺑﻲ ﻭﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﻭﺗﻘﺪﻳﺲ ﻣﺆﺳﺴﺎﺕ‬
‫ﻣﻄﻠﻘﺎ ﻛﻤﺆﺳﺴﺎﺕ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺠﻴﺶ ﻭﻏﻴﺮﻫﺎ ﻭﻛﺄﻧﻬﺎ ﻟﻴﺴﺖ ﻣﻜﻮﻧﺔ‬
‫ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﺸﺮ ﻳﺼﻴﺒﻮﻥ ﻭﻳﺨﻄﺌﻮﻥ‪.‬‬
‫ﺑﻞ ﺇﻥ ﻫﺬﺍ ﺍﻟﻐﻠﻮ ‪-‬ﻓﻲ ﺣﺪ ﺫﺍﺗﻪ‪ -‬ﻛﻔﻴﻞ ﺑﺈﻓﺴﺎﺩﻫﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻓﻲ‬
‫ﺍﻟﺤﻘﻴﻘﺔ ﻣﺼﻠﺤﻴﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺮﺀ ﺇﺫﺍ ﻋﺎﺵ ﻋﻘﻮﺩﺍ ﻳﻘﻮﻝ ﻭﻳﻌﻤﻞ ﻭﻻ‬
‫ﻳﺼﻮﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻨﺎﺻﺤﻪ ﻓﺴﺪ ﻗﻠﺒﻪ ﻭﺣﺎﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺗﺮﻛﻴﺰﻱ ﻓﻲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﻨﺎﺑﻌﺔ‬
‫ﻋﻦ ﺍﻟﺤﺐ ﻭﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﺰﺍﺋﺪ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﺗﺤﻮﻝ ﺇﻟﻰ ﺗﻘﺪﻳﺲ ﻣﻦ‬
‫ﻏﻴﺮ ﺃﻥ ﻳﺸﻌﺮ ﺻﺎﺣﺒﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻌﻤﻴﺎﺀ ﻭﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻤﻄﻠﻘﺔ ﻟﻠﺒﺸﺮ‬
‫ﻻ ﺗﻜﻮﻥ ﺩﺍﺋﻤﺎ ﺑﺪﺍﻓﻊ ﺍﻟﺤﺐ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻋﺘﻘﺎﺩ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺪﺍﺋﻢ ﻓﻴﻤﺎ‬
‫ﻳﻘﻮﻟﻪ ﺍﻟﻤﺘﺒﻮﻉ‪.‬‬
‫ﺗﺘﺤﺪﺙ ﻣﻌﻪ ﻭﺗﻨﺼﺤﻪ‪ ،‬ﺗﻨﺒﻬﻪ ﺇﻟﻰ ﺧﻄﺄ ﻣﺎ ﻳﻔﻌﻞ ﻭﺧﻄﻮﺭﺗﻪ‪،‬‬
‫ﺗﺬﻛﺮ ﻟﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻝ ﻓﺘﻔﺎﺟﺄ ﺑﺄﻧﻪ‬
‫ﻳﻘﺮﻙ ﻋﻠﻰ ﻛﻞ ﻛﻠﻤﺔ ﻭﺣﺮﻑ ﺑﻞ ﺭﺑﻤﺎ ﺃﺿﺎﻑ ﺇﻟﻴﻚ ﺣﺠﺠﺎ ﻭﺃﺩﻟﺔ‬
‫ﻋﻠﻰ ﺻﺤﺔ ﻛﻼﻣﻚ ﻟﻢ ﺗﻜﻦ ﺗﻌﺮﻓﻬﺎ ﻣﻦ ﻗﺒﻞ!!!‬

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 ‫ﺇﺫﻥ ﻓﻠﻤﺎﺫﺍ ﺗﻔﻌﻞ ﻣﺎ ﺗﻔﻌﻞ؟!‬
‫ﻳﻘﻮﻝ‪):‬ﻋﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ( ﻭﺇﺫﺍ ﻛﺎﻥ ﹶﻭ ﹺﺭ ﹰﻋﺎ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺃﻟﻔﺎﻇﻪ ﻗﺎﻝ‬
‫)ﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ)(!!!‬
‫ﻳﺆﻣﻦ ﺗﻤﺎﻣﺎ ﺃﻧﻪ ﻏﻴﺮ ﻣﺴﺌﻮﻝ ﺃﻭ ﻣﺤﺎﺳﺐ ﻋﻠﻰ ﻗﻴﺎﻣﻪ ﺑﺎﻟﺒﺎﻃﻞ‬
‫ﻭﻣﺤﺎﺭﺑﺘﻪ ﻟﻠﺤﻖ ﺍﻟﺬﻱ ﻳﻮﻗﻦ ﻓﻴﻪ؛ ﻷﻧﻪ ﻋﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻳﺆﻣﻦ ‪ -‬ﺃﻭ‬
‫ﻫﻜﺬﺍ ﻳﺪﻋﻲ‪ -‬ﺃﻥ ﺃﻓﻌﺎﻟﻪ ﺍﻟﻤﺸﻴﻨﺔ ﻻ ﺗﻤﺮ ﻋﻠﻰ ﺻﺤﻴﻔﺔ ﺳﻴﺌﺎﺗﻪ ﻃﺮﻓﺔ‬
‫ﻋﻴﻦ ﺑﻞ ﺗﺴﺠﻞ ﻣﺒﺎﺷﺮﺓ ﻓﻲ ﺻﺤﻴﻔﺔ ﺳﻴﺪﻩ ﺍﻵﻣﺮ ﻭﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻫﺬﺍ‬
‫ﻛﻠﻪ ﺇﻻ ﺭﺍﺗﺒﻪ ﺃﻭ ﻣﺼﻠﺤﺘﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻪ ﺍﻟﺤﺴﻨﻰ‪.‬‬
‫ﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﺍﻟﻘﻠﺐ ﺑﺸﻌﻮﺭ ﺍﻟﻤﺴﺘﻀﻌﻒ ﺑﺎﻟﻬﺰﻳﻤﺔ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺘﻲ ﺗﺠﻌﻠﻪ ﻳﻈﻦ ﺃﻥ ﺍﻟﻘﻮﻱ ﻋﻠﻰ ﺻﻮﺍﺏ ﺩﺍﺋﻤﺎ ﻓﻴﺘﺒﻌﻪ ﻓﻲ ﻛﻞ‬
‫ﺷﻲﺀ‪ ،‬ﺃﻭ ﻳﻌﻠﻢ ﺍﻟﻤﺴﺘﻀﻌﻒ ﺑﻄﻼﻥ ﻣﻨﻬﺞ ﺍﻟﻤﺘﺒﻮﻉ ﻭﻟﻜﻦ ﺧﺸﻴﺔ ﺍﻟﻠﻪ‬
‫ﻟﻢ ﺗﻐﻠﺐ ﻓﻲ ﻗﻠﺒﻪ ﻋﻠﻰ ﺧﺸﻴﺔ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻟﻜﺒﺮﺍﺀ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ ﻓﻴﻤﺎ ﻋﻨﺪ‬
‫ﺍﻟﻠﻪ ﻟﻢ ﻳﻐﻠﺐ ﻓﻲ ﻗﻠﺒﻪ ﻋﻠﻰ ﺭﺟﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﻟﺴﺎﺩﺓ ﻓﻴﺴﻴﺮ ﻋﻠﻰ ﻫﻮﺍﻫﻢ‪.‬‬
‫ﻭﺗﺒﺪﺃ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﺍﻟﺘﻄﺒﻴﻖ ﺑﺎﻟﻤﺘﺎﺑﻌﺔ ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﻤﻄﻠﻘﺔ ﻓﻲ‬
‫ﻣﺨﺎﻟﻔﺎﺕ ﺻﻐﺎﺭ ﻭﺗﻤﺮ ﺑﺎﻟﻄﺎﻋﺔ ﻓﻲ ﻣﺨﺎﻟﻔﺎﺕ ﻛﺒﺎﺭ ﻭﻗﺪ ﺗﻨﺘﻬﻲ‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﻟﻠﻪ ﺑﺎﺗﺒﺎﻉ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻟﻜﺒﺮﺍﺀ ﻓﻲ ﺃﻣﻮﺭ ﺗﺨﺎﻟﻒ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻭﺗﺨﺮﺝ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻇﺎﻧﻴﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﺤﺠﺔ ﺍﻟﻮﺍﻫﻴﺔ ﻣﺎﻧﻌﺘﻬﻢ ﻣﻦ‬

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‫ﻮﻥ ﹶﻳﺎ ﹶﻟ ﹾﻴ ﹶﺘﻨﹶﺎ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ‬ ‫ﻮﻫ ﹸﻬ ﹾﻢ ﻓﹺﻲ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺭ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ‬ ‫ﺐ ﹸﻭ ﹸﺟ ﹸ‬ ‫ﺍﻟﻠﻪ ﻭﻟﻜﻦ ﴿ ﹶﻳ ﹾﻮ ﹶﻡ ﹸﺗ ﹶﻘ ﱠﻠ ﹸ‬
‫ﺍﺀﻧﹶﺎ‬‫ﻮﻻ )‪ (٦٦‬ﹶﻭ ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺭ ﱠﺑﻨﹶﺎ ﺇﹺﻧﱠﺎ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﹶﺳﺎ ﹶﺩ ﹶﺗﻨﹶﺎ ﹶﻭ ﹸﻛ ﹶﺒ ﹶﺮ ﹶ‬ ‫ﺍﻟﺮ ﹸﺳ ﹶ‬ ‫ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹶﺃ ﹶﻃ ﹾﻌﻨﹶﺎ ﱠ‬
‫ﺍﺏ ﹶﻭﺍ ﹾﻟ ﹶﻌﻨ ﹸﹾﻬ ﹾﻢ‬ ‫ﺍﻟﺴﺒﹺ ﹶﻴﻼ )‪ (٦٧‬ﹶﺭ ﱠﺑﻨﹶﺎ ﺁﺗﹺ ﹺﻬ ﹾﻢ ﹺﺿ ﹾﻌ ﹶﻔ ﹾﻴ ﹺﻦ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹺ‬ ‫ﹶﻓ ﹶﺄ ﹶﺿ ﱡﻠﻮﻧﹶﺎ ﱠ‬
‫ﹶﻟ ﹾﻌﻨﹰﺎ ﹶﻛﺒﹺ ﹰﻴﺮﺍ )‪ ﴾ (٦٨‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪.‬‬
‫ﻳﻈﻨﻮﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﻴﺪ ﺍﻟﻤﻄﺎﻉ ﺫﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻬﻴﺒﺔ ﻭﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﻨﺎﻓﺬﺓ ﺳﻴﺄﺗﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻴﺪﺍﻓﻊ ﻋﻦ ﺃﺗﺒﺎﻋﻪ ﻭﻳﺬﺏ ﻋﻨﻬﻢ ﺃﻭ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺍﺳ ﹶﺘ ﹾﻜ ﹶﺒ ﹸﺮﻭﺍ ﻟ ﱠﻠﺬ ﹶ‬
‫ﻳﻦ‬ ‫ﺣﺘﻰ ﻳﺤﻤﻞ ﻋﻨﻬﻢ ﺧﻄﺎﻳﺎﻫﻢ ﻭﻟﻜﻦ ﴿ ﹶﻗ ﹶﺎﻝ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﹾ‬
‫ﹺ‬
‫ﺍﺳﺘ ﹾﹸﻀﻌ ﹸﻔﻮﺍ ﹶﺃﻧ ﹾﹶﺤ ﹸﻦ ﹶﺻﺪﹶ ﹾﺩﻧﹶﺎﻛ ﹾﹸﻢ ﹶﻋ ﹺﻦ ﺍ ﹾﻟ ﹸﻬﺪﹶ ￯ ﹶﺑ ﹾﻌﺪﹶ ﺇﹺ ﹾﺫ ﹶﺟ ﹶ‬
‫ﺎﺀﻛ ﹾﹸﻢ ﹶﺑ ﹾﻞ ﹸﻛ ﹾﻨﺘ ﹾﹸﻢ‬ ‫ﹾ‬
‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (٣٢‬ﺳﻮﺭﺓ ﺳﺒﺄ‪.‬‬ ‫ﹸﻣ ﹾﺠ ﹺﺮﻣ ﹶ‬
‫ﻓﻴﺘﺠﺮﺃ ﺍﻟﺘﺎﺑﻊ ﺃﺧﻴﺮﺍ ﻣﻦ ﻫﻮﻝ ﺍﻟﻤﻔﺎﺟﺄﺓ ﻭﺷﺪﺓ ﺍﻟﻌﺬﺍﺏ‬
‫ﻭﻳﺘﺤﺪﺙ ﻭﻳﻜﺸﻒ ﻣﺎ ﻛﺎﻥ ﻳﺪﻭﺭ ﻭﻟﻜﻦ ﺑﻌﺪ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ ﴿ ﹶﻭ ﹶﻗ ﹶﺎﻝ‬
‫ﺎﺭ ﺇﹺ ﹾﺫ ﺗ ﹾﹶﺄ ﹸﻣ ﹸﺮﻭ ﹶﻧﻨﹶﺎ‬
‫ﺍﺳ ﹶﺘ ﹾﻜ ﹶﺒ ﹸﺮﻭﺍ ﹶﺑ ﹾﻞ ﹶﻣﻜ ﹸﹾﺮ ﺍﻟ ﱠﻠ ﹾﻴ ﹺﻞ ﹶﻭﺍﻟﻨ ﹶﱠﻬ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬
‫ﻳﻦ ﹾ‬ ‫ﺍﺳﺘ ﹾﹸﻀﻌ ﹸﻔﻮﺍ ﻟ ﱠﻠﺬ ﹶ‬ ‫ﻳﻦ ﹾ‬ ‫ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ‬
‫ﺍﺏ‬‫ﹶﺃ ﹾﻥ ﹶﻧ ﹾﻜ ﹸﻔ ﹶﺮ ﺑﹺﺎﻟ ﱠﻠﻪ ﹶﻭﻧ ﹾﹶﺠ ﹶﻌ ﹶﻞ ﹶﻟ ﹸﻪ ﹶﺃ ﹾﻧﺪﹶ ﺍ ﹰﺩﺍ ﹶﻭ ﹶﺃ ﹶﺳ ﱡﺮﻭﺍ ﺍﻟﻨﱠﺪﹶ ﹶﺍﻣ ﹶﺔ ﹶﻟ ﱠﻤﺎ ﹶﺭ ﹶﺃ ﹸﻭﺍ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹶ‬
‫ﻳﻦ ﹶﻛ ﹶﻔ ﹸﺮﻭﺍ ﹶﻫ ﹾﻞ ﹸﻳ ﹾﺠﺰ ﹾﹶﻭ ﹶﻥ ﺇﹺ ﱠﻻ ﹶﻣﺎ ﻛﹶﺎﻧﹸﻮﺍ‬ ‫ﻭﺟﻌ ﹾﻠﻨﹶﺎ ﹾﺍﻷﹶ ﹾﻏ ﹶﻼ ﹶﻝ ﻓﹺﻲ ﹶﺃﻋﻨ ﹺ ﹺ‬
‫ﹶﺎﻕ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹶ ﹶ‬
‫ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٣٣‬ﺳﻮﺭﺓ ﺳﺒﺄ‪.‬‬
‫ﺇﻥ ﺍﻵﻣﺮ ﻳﺤﻤﻞ ﺃﻭﺯﺍﺭﺍ ﻣﻊ ﺃﻭﺯﺍﺭﻩ ﻷﻧﻪ ﺣﺮﺽ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‬
‫ﹺ ﹺ‬
‫ﻭﻟﻜﻦ ﻻ ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﺃﻭﺯﺍﺭ ﺍﻟﻤﺄﻣﻮﺭ ﺷﻴ ﹰﺌﺎ‪ ﴿ ،‬ﻟ ﹶﻴ ﹾﺤﻤ ﹸﻠﻮ ﹾﺍ ﹶﺃ ﹾﻭﺯ ﹶ‬
‫ﹶﺍﺭ ﹸﻫ ﹾﻢ‬

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‫ﻳﻦ ﹸﻳ ﹺﻀ ﱡﻠﻮﻧ ﹸﹶﻬﻢ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﹺﻋ ﹾﻠ ﹴﻢ ﹶﺃﻻﹶ ﹶﺳﺎﺀ ﹶﻣﺎ‬ ‫ﹶﺎﻣ ﹶﻠ ﹰﺔ ﻳﻮﻡ ﺍ ﹾﻟ ﹺﻘﻴﺎﻣ ﹺﺔ ﻭ ﹺﻣﻦ ﹶﺃﻭﺯ ﹺ ﹺ‬
‫ﹶﺍﺭ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶﹾﹶ ﹶ ﹶ ﹶ ﹾ ﹾ‬
‫ﻛ ﹺ‬

‫ﻭﻥ )‪ ﴾ (٢٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫ﹶﻳ ﹺﺰ ﹸﺭ ﹶ‬

‫ﻳﻦ ﹶﺁﻣﻨﹸﻮﺍ ﺍ ﱠﺗﺒﹺ ﹸﻌﻮﺍ ﹶﺳﺒﹺﻴ ﹶﻠﻨﹶﺎ ﹶﻭ ﹾﻟﻨ ﹾﹶﺤ ﹺﻤ ﹾﻞ‬ ‫ﹺ ﹺ‬
‫ﻳﻦ ﹶﻛ ﹶﻔ ﹸﺮﻭﺍ ﻟ ﱠﻠﺬ ﹶ‬
‫ﹺ‬
‫﴿ ﹶﻭ ﹶﻗ ﹶﺎﻝ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻮﻥ‬‫ﹶﺎﺫ ﹸﺑ ﹶ‬‫ﹶﺧ ﹶﻄﺎﻳﺎﻛﹸﻢ ﻭﻣﺎ ﻫﻢ ﺑﹺﺤ ﹺﺎﻣﻠﹺﻴﻦ ﹺﻣﻦ ﹶﺧ ﹶﻄﺎﻳﺎﻫﻢ ﻣﻦ ﹶﺷﻲ ﹴﺀ ﺇﹺﻧﱠﻬﻢ ﹶﻟﻜ ﹺ‬
‫ﹾ ﹸ ﹾ‬ ‫ﹶ ﹸ ﱢ‬ ‫ﹶ ﹾ‬ ‫ﹶ ﹾ ﹶﹶ ﹸ ﹶ‬
‫)‪ (١٢‬ﹶﻭ ﹶﻟ ﹶﻴ ﹾﺤ ﹺﻤ ﹸﻠ ﱠﻦ ﹶﺃ ﹾﺛ ﹶﻘﺎ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﺛ ﹶﻘﺎﻻﹰ ﱠﻣ ﹶﻊ ﹶﺃ ﹾﺛ ﹶﻘﺎﻟﹺ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻟ ﹸﻴ ﹾﺴ ﹶﺄ ﹸﻟ ﱠﻦ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ‬
‫ﹶﻋ ﱠﻤﺎ ﻛﹶﺎﻧﹸﻮﺍ ﹶﻳ ﹾﻔﺘ ﹸﹶﺮ ﹶ‬
‫ﻭﻥ )‪ ﴾ (١٣‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﺬﻱ ﺳﻴﻨﻔﻌﻚ ﺃﻳﻬﺎ ﺍﻟﻤﺄﻣﻮﺭ ﻣﻦ ﺯﻳﺎﺩﺓ ﺳﻴﺌﺎﺕ ﺍﻵﻣﺮ ﻃﺎﻟﻤﺎ‬
‫ﺃﻧﻚ ﺳﺘﺤﻤﻞ ﻭﺯﺭﻙ ﻏﻴﺮ ﻣﻨﻘﻮﺹ؟!‬
‫ﺍﺏ‬ ‫ﻇ ﹶﻠ ﹾﻤﺘ ﹾﹸﻢ ﹶﺃ ﱠﻧﻜ ﹾﹸﻢ ﻓﹺﻲ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹺ‬ ‫﴿ ﹶﻭ ﹶﻟﻦ ﹶﻳﻨ ﹶﻔ ﹶﻌﻜ ﹸﹸﻢ ﺍ ﹾﻟ ﹶﻴ ﹾﻮ ﹶﻡ ﺇﹺﺫ ﱠ‬
‫ﹸﻮﻥ )‪ ﴾ (٣٩‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‬ ‫ﹸﻣ ﹾﺸﺘ ﹺﹶﺮﻛ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺖ‬ ‫ﺍﺏ ﹶﻭ ﹶﺗ ﹶﻘ ﱠﻄ ﹶﻌ ﹾ‬ ‫ﻳﻦ ﺍ ﱠﺗ ﹶﺒ ﹸﻌﻮﺍ ﹶﻭ ﹶﺭ ﹶﺃ ﹸﻭﺍ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹶ‬ ‫﴿ ﺇﹺ ﹾﺫ ﹶﺗ ﹶﺒ ﱠﺮ ﹶﺃ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﺍ ﱡﺗﺒﹺ ﹸﻌﻮﺍ ﻣ ﹶﻦ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﺍ ﱠﺗ ﹶﺒ ﹸﻌﻮﺍ ﹶﻟ ﹾﻮ ﹶﺃ ﱠﻥ ﹶﻟﻨﹶﺎ ﻛ ﱠﹶﺮ ﹰﺓ ﹶﻓﻨﹶ ﹶﺘ ﹶﺒ ﱠﺮ ﹶﺃ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ‬ ‫ﹺ‬
‫ﺎﺏ )‪ (١٦٦‬ﹶﻭ ﹶﻗ ﹶﺎﻝ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﺑﹺ ﹺﻬ ﹸﻢ ﹾﺍﻷﹶ ﹾﺳ ﹶﺒ ﹸ‬
‫ﺍﺕ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﹸﻫ ﹾﻢ‬ ‫ﻳﻬﻢ ﺍﻟ ﱠﻠﻪ ﹶﺃﻋﻤﺎ ﹶﻟﻬﻢ ﺣﺴﺮ ﹴ‬ ‫ﻛ ﹶﹶﻤﺎ ﹶﺗ ﹶﺒ ﱠﺮ ﹸﺀﻭﺍ ﹺﻣﻨﱠﺎ ﻛ ﹶﹶﺬﻟﹺ ﹶ‬
‫ﻚ ﹸﻳ ﹺﺮ ﹺ ﹸ ﹸ ﹾ ﹶ ﹸ ﹾ ﹶ ﹶ ﹶ‬
‫ﱠﺎﺭ )‪ ﴾ (١٦٧‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﻴﻦ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺ‬ ‫ﺎﺭ ﹺﺟ ﹶ‬‫ﺑﹺﺨﹶ ﹺ‬

‫ﻛﺜﻴﺮﺍ‪ ،‬ﻭﺗﻜﺮﺭ‬
‫ﺇﻥ ﻗﻀﻴﺔ )ﻋﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ( ﻗﺪ ﻭﺭﺩﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﹰ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ ﻣﺮﺍﺭﺍ‪ ،‬ﻭﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺑﺬﻟﻚ ﺃﻧﻪ ﻻ ﻃﺎﻋﺔ ﻷﺣﺪ ﺇﻻ ﻓﻲ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﺣﺘﻰ ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﺃﻭﺟﺐ ﺍﻟﻠﻪ ﻓﻴﻬﺎ ﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ‬

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‫ﺍﻟﻤﺴﻠﻢ ﻛﺎﻻﺑﻦ ﻣﻊ ﻭﺍﻟﺪﻳﻪ ﻭﺍﻟﺰﻭﺟﺔ ﻣﻊ ﺯﻭﺟﻬﺎ ﻭﺍﻟﺮﻋﻴﺔ ﻣﻊ ﺍﻟﺮﺍﻋﻲ‪،‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) -‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ‬
‫ﺍﻟﻤﺮﺀ ﺍﻟﻤﺴﻠﻢ ﻓﻴﻤﺎ ﺃﺣﺐ ﻭﻛﺮﻩ ﻣﺎ ﻟﻢ ﻳﺆﻣﺮ ﺑﻤﻌﺼﻴﺔ ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﻤﻌﺼﻴﺔ‬
‫ﻓﻼ ﺳﻤﻊ ﻭﻻ ﻃﺎﻋﺔ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺪﻝ ﺑﻬﺎ ﺍﻟﻜﺜﻴﺮﻭﻥ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹶﺃﻃﹺﻴ ﹸﻌﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻭ ﹶﺃﻃﹺﻴ ﹸﻌﻮ ﹾﺍ‬ ‫ﹺ‬
‫ﻋﻠﻰ ﺧﻼﻑ ﻣﺪﻟﻮﻟﻬﺎ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻮﻝ ﹶﻭ ﹸﺃ ﹾﻭﻟﹺﻲ ﺍﻷﹶ ﹾﻣ ﹺﺮ ﹺﻣﻨﻜ ﹾﹸﻢ ﹶﻓﺈﹺﻥ ﹶﺗﻨﹶﺎ ﹶﺯ ﹾﻋﺘ ﹾﹸﻢ ﻓﹺﻲ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻓ ﹸﺮ ﱡﺩﻭ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﹼﻠ ﹺﻪ‬
‫ﺍﻟﺮ ﹸﺳ ﹶ‬
‫ﱠ‬
‫ﻚ ﹶﺧ ﹾﻴ ﹲﺮ ﹶﻭ ﹶﺃ ﹾﺣ ﹶﺴ ﹸﻦ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﻝ ﺇﹺﻥ ﻛﹸﻨﺘ ﹾﹸﻢ ﺗ ﹾﹸﺆﻣﻨ ﹶ‬
‫ﹸﻮﻥ ﺑﹺﺎﻟ ﹼﻠﻪ ﹶﻭﺍ ﹾﻟ ﹶﻴ ﹾﻮ ﹺﻡ ﺍﻵﺧ ﹺﺮ ﹶﺫﻟ ﹶ‬ ‫ﹶﻭﺍﻟﺮﺳ ﹺ‬
‫ﱠ ﹸ‬
‫ﻼ )‪ ﴾ (٥٩‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﺗ ﹾﹶﺄ ﹺﻭﻳ ﹰ‬
‫ﻓﺎﻵﻳﺔ ﻟﻢ ﺗﺠﻌﻞ ﻷﻭﻟﻲ ﺍﻷﻣﺮ )ﻭﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‬
‫ﺍﻟﻤﺼﻠﺤﻮﻥ( ﻃﺎﻋﺔ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﺃﻃﻴﻌﻮﺍ ﺍﻟﻠﻪ‪ ،‬ﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺄﺕ ﺍﻷﻣﺮ ﺃﻃﻴﻌﻮﺍ ﺃﻭﻟﻲ ﺍﻷﻣﺮ ﻭﺇﻧﻤﺎ ﻋﻄﻔﺖ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﻟﻠﻪ ﻭﻃﺎﻋﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻷﻧﻬﺎ ﻣﺸﺮﻭﻃﺔ ﺑﻌﺪﻡ ﻣﺨﺎﻟﻔﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻗﺎﻝ‪) :‬ﺑﻌﺚ ﱡ‬
‫ﹺ‬
‫ﺍﻷﻧﺼﺎﺭ ﻭﺃ ﹶﻣﺮﻫﻢ ﺃﻥ ﹸﻳﻄﻴﻌﻮﻩ‪،‬‬ ‫ﻭﺳﻠﻢ‪ -‬ﹶﺳ ﹺﺮ ﱠﻳ ﹰﺔ ﻭﺃ ﱠﻣﺮ ﹺ‬
‫ﻋﻠﻴﻬﻢ ﹰ‬
‫ﺭﺟﻼ ﻣﻦ‬
‫ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬‬
‫ﺃﻟﻴﺲ ﻗﺪﹾ ﺃ ﹶﻣﺮ ﱡ‬
‫ﻋﻠﻴﻬﻢ ﻭﻗﺎﻝ‪ :‬ﹶ‬ ‫ﻓ ﹶﻐ ﹺﻀﺐ ﹺ‬

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‫ﻟﻤﺎ ﺟﻤ ﹾﻌﺘﹸﻢ ﹶﺣ ﹶﻄ ﹰﺒﺎ‬ ‫ﻋﺰ ﹾﻣ ﹸﺖ ﻋﻠﻴﻜﻢ ﹶ‬ ‫ﺃﻥ ﺗﹸﻄﻴﻌﻮﻧﻲ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺑ ﹶﻠﻰ ﻗﺎﻝ‪ :‬ﻗﺪ ﹶ‬
‫ﻧﺎﺭﺍ؛ ﻓﻠﻤﺎ ﹶﻫ ﱡﻤﻮﺍ‬ ‫ﻓﺠﻤﻌﻮﺍ ﹶﺣ ﹶﻄ ﹰﺒﺎ ﹶﻓﺄﻭ ﹶﻗﺪﻭﺍ ﹰ‬‫ﻧﺎﺭﺍ ﺛﻢ ﺩﺧ ﹾﻠﺘﹸﻢ ﻓﻴﻬﺎ‪ .‬ﹶ‬
‫ﻭﺃﻭ ﹶﻗﺪﹾ ﺗﹸﻢ ﹰ‬
‫ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ ﺗﹶﺒﹺ ﹾﻌﻨﺎ‬ ‫ﺑﻌﺾ ﻓﻘﺎﻝ ﹸ‬ ‫ﹴ‬ ‫ﺑﺎﻟﺪﱡ ﹺ‬
‫ﺧﻮﻝ ﻓﻘﺎﻣﻮﺍ ﹶﻳﻨ ﹸﻈ ﹸﺮ ﹸ‬
‫ﺑﻌﻀﻬﻢ ﺇﻟﻰ‬
‫ﺃﻓﻨﺪﺧ ﹸﻠﻬﺎ؟ ﻓﺒﻴﻨﻤﺎ‬
‫ﹸ‬ ‫ﺮﺍﺭﺍ ﻣﻦ ﹺ‬
‫ﺍﻟﻨﺎﺭ‬ ‫ﹺ‬
‫ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓ ﹰ‬ ‫ﱠ‬
‫ﻟﻠﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ‬ ‫ﱢ‬ ‫ﻓﺬ ﹺﻛ ﹶﺮ‬
‫ﺍﻟﻨﺎﺭ ﻭﺳﻜﹶﻦ ﻏﻀ ﹸﺒﻪ ﹸ‬ ‫ﹺ‬
‫ﺧﻤﺪﺕ ﹸ‬ ‫ﻫﻢ ﻛﺬﻟﻚ ﺇﺫﺍ ﹶ‬
‫ﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ ﺃﺑﺪﹰ ﺍ‪ ،‬ﺇﻧﻤﺎ ﺍﻟﻄﺎﻋ ﹸﺔ ﻓﻲ‬ ‫ﺩﺧﻠﻮﻫﺎ ﻣﺎ ﹶ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﺗﺒﻌﻴﺔ ﺍﻟﺤﺐ ﺍﻟﺰﺍﺋﺪ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻮﺍﺻﻞ ﻟﻤﺮﺣﻠﺔ ﺍﻟﺘﻘﺪﻳﺲ‬
‫ﻳﻔﺴﺪ ﺍﻟﻤﺘﺒﻮﻉ ﻭﻳﺜﺒﺘﻪ ﻋﻠﻰ ﺃﺧﻄﺎﺋﻪ ﻭﺑﺎﻃﻠﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﺗﺒﻌﻴﺔ ﺍﻟﺨﻮﻑ‬
‫ﻭﺗﺒﻌﻴﺔ )ﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ(‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﻟﻈﺎﻟﻢ ﺃﻥ ﻳﻈﻠﻢ ﺩﻭﻥ ﺃﺩﻭﺍﺕ ﻭﻻ‬
‫ﻳﻤﻜﻦ ﺃﻥ ﻳﻔﻴﻖ ﻭﻫﻮ ﻻ ﻳﻠﻘﻰ ﺃﻱ ﻣﻌﺎﺭﺿﺔ ﺃﻭ ﻣﻤﺎﻧﻌﺔ ﻓﻴﻤﺎ ﻳﻔﻌﻞ‪.‬‬
‫ﺃﻳﻀﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬
‫ﺇﻧﻚ ﺗﺴﺘﺪﻝ ﺑﻀﻌﻔﻚ ﻋﻠﻰ ﺗﺒﻌﻴﺘﻚ ﻫﺬﻩ‪ ،‬ﻭﻫﻮ ﹰ‬
‫ﻧﻔﺴﻪ ‪-‬ﺇﻥ ﺣﺎﻧﺖ ﻟﻪ ﻟﺤﻈﺔ ﻣﺤﺎﺳﺒﺔ ﻭﺇﻓﺎﻗﺔ‪ -‬ﻗﺪ ﻳﺴﺘﺪﻝ ﺑﻚ ﻋﻠﻰ‬
‫ﺻﻮﺍﺏ ﻧﻔﺴﻪ؛ ﺇﺫ ﺇﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺃﻛﻮﻥ ﻣﺨﻄ ﹰﺌﺎ ﻭﻛﻞ ﻫﺆﻻﺀ ﻳﻄﻴﻌﻮﻧﻲ‬
‫ﺑﻬﺬﺍ ﺍﻻﺭﺗﻴﺎﺡ ﻭﺍﻟﺴﻼﺳﺔ!!‬
‫ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻜﺮﺳﻲ ﻳﻔﺴﺪ ﺣﺘﻰ ﻛﺮﺳﻲ ﻣﻦ ﻳﺪﻳﺮ ﻋﺸﺮﺍﺕ‬
‫ﺍﻷﺷﺨﺎﺹ ﻓﻲ ﻣﺆﺳﺴﺔ ﺻﻐﻴﺮﺓ‪.‬‬

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‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻤﺸﻜﻠﺔ ﻟﻴﺴﺖ ﻓﻲ ﺍﻟﻜﺮﺳﻲ ﻭﻟﻜﻦ ﻓﻲ ﺃﺗﺒﺎﻉ‬
‫ﺍﻟﻜﺮﺳﻲ ﺍﻟﻤﻄﻴﻌﻴﻦ ﻣﻄﻠﻘﺎ ﻟﻤﻦ ﺟﻠﺲ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺃﺣﺴﻦ ﺃﺣﺴﻨﻮﺍ ﻻ‬
‫ﻟﻺﺣﺴﺎﻥ ﻭﻟﻜﻦ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺍﻷﻣﺮ‪ ،‬ﻭﺇﻥ ﺃﺳﺎﺀ ﺃﺳﺎﺀﻭﺍ ﻻ ﻋﻦ ﺧﻄﺄ‬
‫ﻓﻲ ﺍﻟﻔﻬﻢ ﻭﺍﻟﻘﻨﺎﻋﺎﺕ ﻭﻟﻜﻦ ﻓﻘﻂ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺍﻷﻣﺮ‪ ،‬ﻓﺎﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‬
‫ﺳﻮﺍﺀ ﺟﺎﺀﺕ ﻋﻦ ﺣﺐ ﺃﻭ ﺟﺎﺀﺕ ﻋﻦ ﺳﻠﺒﻴﺔ ﻭﺧﻮﻑ ﺃﺛﺮﻫﺎ ﻓﻲ ﺣﻴﺎﺗﻨﺎ‬
‫ﻭﻭﺍﻗﻌﻨﺎ ﺍﻟﻤﻀﻄﺮﺏ ﺃﻛﺒﺮ ﻣﻤﺎ ﻳﺘﺼﻮﺭ‪..‬‬
‫ﻟﺬﺍ ﻧﻬﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻦ ﺍﻟﺮﻛﻮﻥ ﻟﻠﻈﺎﻟﻤﻴﻦ ﺃ ﻳﺎ ﻛﺎﻧﺖ ﺃﺳﺒﺎﺑﻪ‬
‫ﻭﺟﻌﻞ ﻋﺎﻗﺒﺔ ﻣﻦ ﻳﺮﻛﻦ ﺇﻟﻴﻬﻢ ﺑﺎﻟﻤﺴﺎﻋﺪﺓ ﺃﻭ ﺍﻟﺘﺄﻳﻴﺪ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﴿ ﹶﻭﻻﹶ‬
‫ﻭﻥ ﺍﻟ ﹼﻠ ﹺﻪ ﹺﻣ ﹾﻦ‬
‫ﻳﻦ ﹶﻇ ﹶﻠ ﹸﻤﻮ ﹾﺍ ﹶﻓﺘ ﹶﹶﻤ ﱠﺴﻜ ﹸﹸﻢ ﺍﻟﻨ ﹸﱠﺎﺭ ﹶﻭ ﹶﻣﺎ ﹶﻟﻜﹸﻢ ﱢﻣﻦ ﹸﺩ ﹺ‬ ‫ﹺ‬
‫ﺗ ﹾﹶﺮ ﹶﻛﻨﹸﻮ ﹾﺍ ﺇﹺ ﹶﻟﻰ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ‬
‫ﻭﻥ )‪ ﴾ (١١٣‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.‬‬ ‫ﹶﺃ ﹾﻭﻟ ﹶﻴﺎﺀ ﹸﺛ ﱠﻢ ﻻﹶ ﺗ ﹶ‬
‫ﹸﻨﺼ ﹸﺮ ﹶ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻘﺎﺏ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﻓﺮﻋﻮﻥ ﻭﺣﺎﺷﻴﺘﻪ ﻭﺑﻴﻦ ﺍﻟﺠﻨﻮﺩ ﺭﻏﻢ‬
‫ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﺘﺼﺮﻑ ﻣﻦ ﻣﻨﻄﻠﻖ ﺟﻨﺪﻳﺘﻪ ﻭﻃﺎﻋﺘﻪ ﻟﻸﻭﺍﻣﺮ ﴿‬
‫ﻴﻦ )‪ ﴾ (٨‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪.‬‬ ‫ﹺﹺ‬ ‫ﺇﹺ ﱠﻥ ﻓﹺ ﹾﺮ ﹶﻋ ﹾﻮ ﹶﻥ ﹶﻭ ﹶﻫ ﹶﺎﻣ ﹶ‬
‫ﺎﻥ ﹶﻭ ﹸﺟﻨﹸﻮ ﹶﺩ ﹸﻫ ﹶﻤﺎ ﻛﹶﺎﻧﹸﻮﺍ ﺧﹶ ﺎﻃﺌ ﹶ‬
‫ﻭﻟﻠﻘﺎﺭﺉ ﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﺮﻣﻮﺯ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻓﻲ ﺧﻼﻝ ﺍﻟﺴﻨﻮﺍﺕ‬
‫ﺍﻟﻤﺎﺿﻴﺔ ﻭﻛﻴﻒ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺳﻴﺘﻐﻴﺮ ﺇﻥ ﻭﻋﻮﺍ ﺟﻤﻴﻌﺎ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ‬
‫ﻭﺍﻟﺘﺰﻣﻮﺍ ﺑﻬﺎ‪.‬‬

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‫‪‬‬
‫ﺟﺮﻳﻤﺔ ﺍﻟﺘﻔﺎﺅﻝ‬
‫ﻫﻮ ﻋﻨﺼﺮ أﺳﺎﺳﻲ ﻓﻲ ﻗﺪرﺗﻨﺎ ﻋﻠﻰ اﻟﺒﻘﺎء‪،‬‬
‫ﻛﻤﺎ أﻧﻪ ﻋﻨﺼﺮ أﺳﺎﺳﻲ ﻓﻲ اﻟﺘﻐﻴﻴﺮ واﻹﺻﻼح‪،‬‬
‫ﻓﺎﻟﻴﺎﺋﺲ ﻋﺎﺟﺰ‪ ،‬وﻧﻔﺴﻪ اﻟﻤﻨﻜﺴﺮة ﻟﻦ ﺗﻌﻴﻨﻪ‬
‫ﻟﻠﻌﻤﻞ أﺑﺪا ﻋﻠﻰ اﻟﺘﻘﺪم ﻟﻸﻣﺎم‪ ،‬ﺳﻮاء ﻛﺎن ﻫﺬا‬
‫اﻷﻣﺮ ﻋﻠﻰ اﻟﻤﺴﺘﻮى اﻟﺸﺨﺼﻲ أو ﻋﻠﻰ ﻣﺴﺘﻮى‬
‫اﻷﻣﺔ‪ ،‬وﻟﻜﻨﻪ رﻏﻢ ﻓﻀﺎﺋﻞ اﻟﺘﻔﺎؤل إﻻ أﻧﻪ‬
‫ﺷﺄﻧﻪ ﺷﺄن ﻏﻴﺮه إذا اﺳﺘﺨﺪم ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻪ‪،‬‬
‫وﺗﻢ ﺗﻄﻮﻳﻌﻪ ﺳﻴﺆدي ﻟﻨﺘﺎﺋﺞ ﻋﻜﺴﻴﺔ وﻻ ﺑﺪ‪.‬‬

‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺔ ﺍﷲ‬

‫ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺫﻧﺐ ﻛﺒﻴﺮ‪ ،‬ﻭﺻﻒ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ‬
‫ﺑﺄﻭﺻﺎﻑ ﺷﺪﻳﺪﺓ‪:‬‬
‫ﻮﺳﻒﹶ ﹶﻭ ﹶﺃ ﹺﺧ ﹺﻴﻪ ﹶﻭﻻﹶ ﹶﺗ ﹾﻴ ﹶﺄ ﹸﺳﻮ ﹾﺍ ﹺﻣﻦ ﱠﺭ ﹾﻭﺡﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫﴿ ﹶﻳﺎ ﹶﺑﻨ ﱠﻲ ﺍ ﹾﺫ ﹶﻫ ﹸﺒﻮ ﹾﺍ ﹶﻓﺘ ﹶﹶﺤ ﱠﺴ ﹸﺴﻮ ﹾﺍ ﻣﻦ ﹸﻳ ﹸ‬
‫ﻭﻥ )‪ ﴾ (٨٧‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪.‬‬ ‫ﺍﻟ ﹼﻠ ﹺﻪ ﺇﹺ ﱠﻧ ﹸﻪ ﻻﹶ ﹶﻳ ﹾﻴ ﹶﺄ ﹸﺱ ﹺﻣﻦ ﱠﺭ ﹾﻭﺡﹺ ﺍﻟ ﹼﻠ ﹺﻪ ﺇﹺﻻﱠ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹸﻡ ﺍ ﹾﻟﻜﹶﺎﻓﹺ ﹸﺮ ﹶ‬
‫ﻭﻓﻲ ﺣﻮﺍﺭ ﻧﺒﻲ ﺍﻟﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺑﺎﻟﺒﺸﺮ￯‬

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‫ﻴﻦ )‪ (٥٥‬ﹶﻗ ﹶﺎﻝ ﹶﻭ ﹶﻣﻦ ﹶﻳ ﹾﻘﻨ ﹸﹶﻂ‬ ‫ﹺ ﹺ‬ ‫ﹶﺎﻙ ﺑﹺﺎ ﹾﻟ ﹶﺤ ﱢﻖ ﹶﻓ ﹶ‬
‫﴿ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﺑ ﱠﺸ ﹾﺮﻧ ﹶ‬
‫ﻼ ﹶﺗﻜﹸﻦ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘﺎﻧﻄ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‪.‬‬ ‫ﹺﻣﻦ ﱠﺭ ﹾﺣ ﹶﻤ ﹺﺔ ﹶﺭ ﱢﺑ ﹺﻪ ﺇﹺﻻﱠ ﱠ‬
‫ﺍﻟﻀﺂ ﱡﻟ ﹶ‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻤﺴﻠﻢ ﺃﻥ ﻳﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺔ ﺭﺑﻪ ﺑﺄﻧﻪ ﻳﻜﺸﻒ ﻋﻨﻪ ﻏﻤﺎ‬
‫ﺃﻭ ﻳﻴﺴﺮ ﻟﻪ ﺃﻣﺮﺍ ﺃﻭ ﻳﻐﻔﺮ ﻟﻪ ﺫﻧﺒﺎ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻔﺮﻕ ﺍﻟﺮﺋﻴﺴﻲ ﺑﻴﻦ ﺍﻟﻌﺎﺑﺪ ﻭﺍﻟﻌﺎﻟﻢ ﻓﻲ ﻗﺼﺔ ﻗﺎﺗﻞ‬
‫ﺍﻟﻤﺎﺋﺔ ﺃﻥ ﺍﻷﻭﻝ ﻟﻢ ﻳﻔﻬﻢ ﻭﻟﻢ ﻳﺘﻌﻠﻢ ﺃﻥ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﺗﺴﻊ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﻭﺃﻥ ﺫﻧﺐ ﺍﻟﻤﺮﺀﻳﻐﻔﺮﻩ ﺍﻟﻠﻪ ﻣﻬﻤﺎ ﻋﻈﻢ ﺇﻥ ﻋﺎﺩ ﺍﻟﻌﺒﺪ ﻭﺗﺎﺏ‪ .‬ﺃﻣﺎ ﺍﻟﻌﺎﻟﻢ‬
‫ﻓﻬﻮ ﻳﺪﺭﻙ ﺟﻴﺪﹰ ﺍ ﺑﻤﻌﺮﻓﺘﻪ ﻋﻦ ﺭﺑﻪ ﺃﻧﻪ ﻻ ﻳﻄﺮﺩ ﻋﻦ ﺑﺎﺑﻪ ﺃﺣﺪ ﺻﺪﻕ ﻓﻲ‬
‫ﺍﻟﻠﺠﻮﺀ ﺇﻟﻴﻪ‬
‫ﺭﺟﻞ ﻗﺘﻞ ﺗﺴﻌ ﹰﺔ ﻭﺗﺴﻌﻴﻦ ﹰ‬
‫ﻧﻔﺴﺎ‪ .‬ﻓﺴﺄﻝ ﻋﻦ‬ ‫)ﻛﺎﻥ ﻓﻴﻤﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﹲ‬
‫ﹴ‬
‫ﺭﺍﻫﺐ ﻓﺄﺗﺎﻩ ﻓﻘﺎﻝ‪ :‬ﺇﻧﱠﻪ ﻗﺘﻞ ﺗﺴﻌ ﹰﺔ ﻭﺗﺴﻌﻴﻦ‬ ‫ﹺ‬
‫ﺍﻷﺭﺽ ﻓﺪﹸ ﱠﻝ ﻋﻠﻰ‬ ‫ﺃﻋﻠ ﹺﻢ ﹺ‬
‫ﺃﻫﻞ‬
‫ﹴ‬
‫ﺛﻢ ﺳﺄﻝ ﻋﻦ‬ ‫ﻓﻜﻤﻞ ﺑﻪ ﻣﺎﺋ ﹰﺔ‪ .‬ﱠ‬
‫ﻧﻔﺴﺎ‪ .‬ﻓﻬﻞ ﻟﻪ ﻣﻦ ﺗﻮﺑﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ .‬ﻓﻘﺘﻠﻪ‪ .‬ﱠ‬ ‫ﹰ‬
‫ﺭﺟﻞ ﻋﺎﻟ ﹴﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﱠﻪ ﻗﺘﻞ ﻣﺎﺋ ﹶﺔ ﹴ‬
‫ﻧﻔﺲ‪.‬‬ ‫ﹴ‬ ‫ﹺ‬
‫ﺍﻷﺭﺽ ﻓﺪﹸ ﱠﻝ ﻋﻠﻰ‬ ‫ﺃﻋﻠ ﹺﻢ ﹺ‬
‫ﺃﻫﻞ‬
‫ﻳﺤﻮﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺘ ﹺ‬
‫ﱠﻮﺑﺔ؟ ﺍﻧﻄﻠﻖ‬ ‫ﹸ‬ ‫ﺗﻮﺑﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻭﻣﻦ‬ ‫ﻓﻬﻞ ﻟﻪ ﻣﻦ ﹴ‬

‫ﻧﺎﺳﺎ ﻳﻌﺒﺪﻭﻥ ﺍﻟﻠ ﹶﻪ ﻓﺎﻋ ﹸﺒ ﹺﺪ ﺍﻟﻠ ﹶﻪ ﻣﻌﻬﻢ ﻭﻻ‬

‫ﻓﺈﻥ ﺑﻬﺎ ﹸﺃ ﹰ‬ ‫ﹺ‬
‫ﺃﺭﺽ ﻛﺬﺍ ﻭﻛﺬﺍ‪ .‬ﱠ‬ ‫ﺇﻟﻰ‬
‫ﺃﺭﺿﻚ ﻓﺈﻧﱠﻬﺎ ﺃﺭﺽ ﹴ‬ ‫ﺗﺮﺟﻊ ﺇﻟﻰ ﹺ‬
‫ﺳﻮﺀ ‪ ...‬ﺍﻟﺤﺪﻳﺚ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫ﹸ‬ ‫ﹺ ﹾ‬
‫ﻭﻣﻦ ﺣﺪﻳﺚ ﻗﺎﺗﻞ ﺍﻟﻤﺎﺋﺔ ﻧﻤﺴﻚ ﻃﺮﻑ ﺍﻟﺨﻴﻂ‪ ،‬ﺃﻧﻪ ﻛﻤﺎ ﻻ ﻳﻨﺒﻐﻲ‬

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‫ﻷﺣﺪ ﺃﻥ ﻳﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﻓﻀﻠﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺘﻪ ﻇﻠﻢ‬
‫ﺃﻳﻀﺎ ﻟﻪ ﺷﺮﻭﻁ ﻭﻭﺍﺟﺒﺎﺕ‪.‬‬
‫ﻭﺫﻧﺐ ﻋﻈﻴﻢ ﻓﺈﻥ ﺍﻷﻣﻞ ﻓﻲ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﹰ‬
‫ﺇﻥ ﺍﻟﺮﺍﻫﺐ ﺍﻟﻌﺎﺑﺪ ﻗﻠﻴﻞ ﺍﻟﻌﻠﻢ ﺃﻏﻠﻖ ﺑﺎﺏ ﺍﻷﻣﻞ ﻓﻲ ﺍﻟﻠﻪ ﻓﻲ‬
‫ﻭﺟﻪ ﺫﺍﻙ ﺍﻟﺘﺎﺋﺐ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺎﻟﻢ ﻓﻠﻢ ﻳﻐﻠﻘﻪ‪ ،‬ﻓﻤﻦ ﻳﺤﻮﻝ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺑﻴﻦ‬
‫ﺍﻟﺘﻮﺑﺔ؟! ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺘﺮﻛﻪ ﻫﻜﺬﺍ؛ ﺑﻞ ﻭﺟﻬﻪ ﻷﺳﺒﺎﺏ ﺗﺤﺼﻴﻞ ﻫﺬﻩ‬
‫ﺍﻟﺮﺣﻤﺔ ﻭﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻭﻟﻪ ﺃﻥ ﻳﻐﺎﺩﺭ ﺃﺭﺽ ﺍﻟﺴﻮﺀ ﺍﻟﺘﻲ‬
‫ﻳﻘﺘﻞ ﻓﻴﻬﺎ ﺭﺟﻞ ﻣﺎﺋﺔ ﻧﻔﺲ‪ ،‬ﻭﻻ ﻳﺤﺎﺳﺒﻪ ﺃﺣﺪ ﺃﻭ ﻳﺄﺧﺬ ﻋﻠﻰ ﻳﺪﻳﻪ‬
‫ﻭﻳﺬﻫﺐ ﺇﻟﻰ ﺃﺭﺽ ﻓﻴﻬﺎ ﺃﻧﺎﺱ ﺻﺎﻟﺤﻮﻥ ﻳﻌﺒﺪ ﺍﻟﻠﻪ ﻣﻌﻬﻢ‪ .‬ﻓﻠﻤﺎ ﺃﺧﺬ‬
‫ﺍﻟﺮﺟﻞ ﺑﺄﺳﺒﺎﺏ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻧﻄﻠﻖ ﺑﺎﻟﻔﻌﻞ ﺇﻟﻰ ﺗﻠﻚ ﺍﻷﺭﺽ ﻭﻣﺎﺕ ﻓﻲ‬
‫ﺍﻟﻄﺮﻳﻖ ﻏﻔﺮ ﻟﻪ ﺫﻧﺒﻪ ﺍﻟﻌﻈﻴﻢ ﻭﺩﺧﻞ ﻓﻲ ﻋﻔﻮ ﺍﻟﻠﻪ ﻭﻛﺮﻣﻪ‪.‬‬
‫ﺍﻵﺧ ﹶﺮ ﹺﺓ ﺇﹺﻧﱠﺎ ﹸﻫﺪﹾ ﻧﹶـﺎ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﻗ ﹶﺎﻝ‬
‫ـﺬ ﹺﻩ ﺍﻟﺪﱡ ﹾﻧﻴﺎ ﺣﺴﻨﹶ ﹰﺔ ﻭﻓﹺﻲ ﹺ‬
‫ﹶ ﹶ ﹶ ﹶ‬
‫﴿ ﻭﺍ ﹾﻛﺘﹸﺐ ﹶﻟﻨﹶﺎ ﻓﹺﻲ ﻫ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹾ‬
‫ﹺ ﹺ‬ ‫ﹴ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﺐ ﺑﹺﻪ ﹶﻣ ﹾﻦ ﹶﺃ ﹶﺷﺎﺀ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤﺘﻲ ﹶﻭﺳ ﹶﻌ ﹾﺖ ﻛ ﱠﹸﻞ ﹶﺷ ﹾﻲﺀ ﹶﻓ ﹶﺴ ﹶﺄ ﹾﻛ ﹸﺘ ﹸﺒ ﹶﻬﺎ ﻟ ﱠﻠﺬ ﹶ‬
‫ﻳﻦ‬ ‫ﹶﻋ ﹶﺬﺍﺑﹺﻲ ﹸﺃﺻ ﹸ‬
‫ﹸﻮﻥ )‪ ﴾ (١٥٦‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﻳﻦ ﹸﻫﻢ ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹸﻳ ﹾﺆ ﹺﻣﻨ ﹶ‬ ‫ﹺ‬
‫ﹸﻮﻥ ﺍﻟ ﱠﺰﻛﹶـﺎ ﹶﺓ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶﻳ ﱠﺘ ﹸﻘ ﹶ‬
‫ﻮﻥ ﹶﻭ ﹸﻳ ﹾﺆﺗ ﹶ‬
‫ﻓﻄﻠﺐ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻷﻣﻞ ﻓﻴﻬﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺎﺣﺐ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪:‬‬
‫ﹸﻮﻥ ﺇﹺ ﹶﻟﻰ ﹶﺭ ﱢﺑ ﹺﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﻮ ﹺﺳﻴ ﹶﻠ ﹶﺔ ﹶﺃ ﱡﻳ ﹸﻬ ﹾﻢ‬
‫ﻮﻥ ﹶﻳ ﹾﺒ ﹶﺘﻐ ﹶ‬
‫ﻳﻦ ﹶﻳﺪﹾ ﹸﻋ ﹶ‬ ‫﴿ ﹸﺃﻭ ﹶﻟـﺌﹺ ﹶ ﹺ‬
‫ﻚ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹶﺎﻥ‬
‫ﻚﻛ ﹶ‬ ‫ﺍﺏ ﹶﺭ ﱢﺑ ﹶ‬ ‫ﻮﻥ ﹶﻋ ﹶﺬﺍ ﹶﺑ ﹸﻪ ﺇﹺ ﱠﻥ ﹶﻋ ﹶﺬ ﹶ‬
‫ﻮﻥ ﹶﺭ ﹾﺣ ﹶﻤ ﹶﺘ ﹸﻪ ﹶﻭ ﹶﻳ ﹶﺨﺎ ﹸﻓ ﹶ‬ ‫ﹶﺃ ﹾﻗ ﹶﺮ ﹸ‬
‫ﺏ ﹶﻭ ﹶﻳ ﹾﺮ ﹸﺟ ﹶ‬
‫ﹶﻣ ﹾﺤ ﹸﺬ ﹰ‬
‫ﻭﺭﺍ )‪ ﴾ (٥٧‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬

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‫ﻭﻣﺮﺑﻂ ﺍﻟﻔﺮﺱ ﻫﻮ ”ﺍﻟﻮﺳﻴﻠﺔ“ ﻭﺍﻟﺨﻠﻂ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺃﺻﻞ ﺍﻷﻣﺮ‬
‫ﻭﻫﻮ ﺍﻷﻣﻞ ﻓﻲ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﻧﺼﺮﻩ ﻭﺗﻮﻓﻴﻘﻪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻭﺳﻴﻠﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻱ ﺃﻣﺮ ﺷﺮﻋﻲ ﺃﻣﺮﻧﺎ ﺍﻟﻠﻪ ﺑﻪ‬
‫ﻭﺃﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻟﺘﺰﺍﻣﻪ‪ .‬ﻭﻫﻲ ﻭﺳﻴﻠﺔ ﻗﻄﻌﺎ؛ ﻟﻠﻨﺠﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻭﻟﻠﺮﻓﻌﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻗﺪ ﻳﺘﺄﺧﺮ ﻣﻊ ﺍﻟﺘﺰﺍﻣﻬﺎ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻨﺼﺮ ﻻﺑﺘﻼﺀ‬
‫ﻗﻠﻮﺏ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ ﻳﺼﺒﺮ ﻭﻣﻦ ﻳﻌﺒﺪ ﺍﻟﻠﻪ ﻋﻠﻰ ﺣﺮﻑ ﺃﻭ ﻗﺪ ﻳﺘﺄﺧﺮ‬
‫ﺑﺴﺒﺐ ﻗﺼﻮﺭ ﻓﻲ ﺃﻭﺍﻣﺮ ﺃﺧﺮ￯‪.‬‬
‫ﻭﻟﻜﻨﻪ ‪-‬ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ -‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻞ ﺍﻟﻤﺴﻠﻢ ﻣﺘﻤﺴﻜﺎ‬
‫ﺑﻪ ﻓﻲ ﻛﻞ ﺣﺎﻝ ﺳﺎﻣﻌﺎ ﻣﻄﻴﻌﺎ ﻏﻴﺮ ﻳﺎﺋﺲ ﻣﻦ ﺭﺣﻤﺔ ﺭﺑﻪ ﺁﻣﻼ ﻓﻲ ﻓﺮﺟﻪ‬
‫ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﻓﻲ ﻫﺬﻩ ﻳﺨﺎﻃﺐ ﺍﻟﻤﺴﻠﻢ ﺑﺂﻳﺎﺕ ﺗﺮﻙ ﺍﻟﻘﻨﻮﻁ ﻭﺍﻟﻴﺄﺱ‪،‬‬
‫ﺍﻟﺮ ﹸﺳ ﹸﻞ ﹶﻭ ﹶﻇﻨﱡﻮ ﹾﺍ ﹶﺃﻧ ﹸﱠﻬ ﹾﻢ ﹶﻗﺪﹾ ﻛ ﹺﹸﺬ ﹸﺑﻮ ﹾﺍ‬ ‫ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﺣﺘﱠﻰ ﺇﹺ ﹶﺫﺍ ﹾﺍﺳ ﹶﺘ ﹾﻴ ﹶﺄ ﹶﺱ ﱡ‬
‫ﹺ‬
‫ﻴﻦ‬ ‫ﺎﺀﻫ ﹾﻢ ﻧ ﹾﹶﺼ ﹸﺮﻧﹶﺎ ﹶﻓﻨ ﱢﹸﺠ ﹶﻲ ﹶﻣﻦ ﻧ ﹶﱠﺸﺎﺀ ﹶﻭﻻﹶ ﹸﻳ ﹶﺮ ﱡﺩ ﹶﺑ ﹾﺄ ﹸﺳﻨﹶﺎ ﹶﻋ ﹺﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ ﺍ ﹾﻟ ﹸﻤ ﹾﺠ ﹺﺮﻣ ﹶ‬
‫ﹶﺟ ﹸ‬
‫)‪ ﴾ (١١٠‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﻴﻠﺔ ﻣﺤﺮﻣﺔ‪ ،‬ﺃﻥ ﻳﺒﺘﻐﻲ ﺍﻟﻤﺮﺀ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻨﻔﺴﻪ ﺃﻭ ﺣﺘﻰ ﻟﺪﻳﻨﻪ ﻭﻟﻜﻦ ﺑﻤﺨﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ ﻭﺃﺣﻜﺎﻣﻪ‪.‬‬

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‫ﻭﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻛﺜﻴﺮﺓ ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﻓﺼﻞ )ﺍﺭﻓﻊ ﺭﺍﺳﻚ ﻓﻮﻕ(‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﺨﺎﻃﺐ‪ -‬ﻻ ﺑﺂﻳﺎﺕ ﺗﺮﻙ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ‪ -‬ﻭﻟﻜﻦ‬
‫ﺑﺂﻳﺎﺕ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺤﺚ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﺘﺤﻘﻴﻖ‬
‫ﺍﻟﻬﺪﻑ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻭﻣﺨﺎﻟﻔﺔ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻟﻦ ﺗﻜﻮﻥ ﺃﺑﺪﺍ‬
‫ﻮﻥ‬
‫ﹸﺤ ﱡﺒ ﹶ‬ ‫ﻭﺳﻴﻠﺔ ﻟﺘﺒﻠﻴﻎ ﺩﻋﻮﺗﻪ ﺑﺤﻖ ﻭﻧﺼﺮﺓ ﺩﻳﻨﻪ ﴿ ﹸﻗ ﹾﻞ ﺇﹺﻥ ﻛﹸﻨﺘﹸﻢ ﺗ ﹺ‬
‫ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻢ‬‫ﻮﺭ ﱠﺭﺣ ﹲ‬ ‫ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻓﺎ ﱠﺗﺒﹺ ﹸﻌﻮﻧﻲ ﹸﻳ ﹾﺤﺒﹺ ﹾﺒﻜ ﹸﹸﻢ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻭ ﹶﻳﻐﹾﻔ ﹾﺮ ﹶﻟﻜ ﹾﹸﻢ ﹸﺫﻧﹸﻮ ﹶﺑﻜ ﹾﹸﻢ ﹶﻭﺍﻟ ﹼﻠ ﹸﻪ ﹶﻏ ﹸﻔ ﹲ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺐ‬ ‫ﻮﻝ ﻓﺈﹺﻥ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻮ ﹾﺍ ﹶﻓﺈﹺ ﱠﻥ ﺍﻟ ﹼﻠ ﹶﻪ ﻻﹶ ﹸﻳﺤ ﱡ‬ ‫ﺍﻟﺮ ﹸﺳ ﹶ‬ ‫)‪ (٣١‬ﹸﻗ ﹾﻞ ﹶﺃﻃﻴ ﹸﻌﻮ ﹾﺍ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﻭ ﱠ‬
‫ﹺ‬
‫ﻳﻦ )‪ ﴾ (٣٢‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﺍ ﹾﻟﻜﹶﺎﻓ ﹺﺮ ﹶ‬
‫ﻭﺃﻣﺜﺎﻝ ﻫﺬﺍ ﺇﻥ ﺣﻘﻖ ﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻓﻬﻮ ﺩﻟﻴﻞ ﺧﻄﺮ‬
‫ﻋﻈﻴﻢ؛ ﺇﺫ ﺇﻥ ﺍﻟﻠﻪ ﻳﻤﺘﺤﻨﻪ ﻭﻳﻔﺘﻨﻪ ﺑﺎﻟﺨﻴﺮ ﻟﻴﺮ￯ ﻫﻞ ﻳﻌﻮﺩ ﺇﻟﻰ ﺻﻮﺍﺑﻪ ﺃﻡ‬
‫ﺗﻔﺘﻨﻪ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺰﺍﺋﻔﺔ ﻭﻳﺴﺘﻤﺮ ﻓﻲ ﺣﻴﻮﺩﻩ‪ .‬ﻭﻳﺎﻟﻪ ﻣﻦ ﺑﻼﺀ ﻋﻈﻴﻢ!!‬
‫ﺎﻟﺸ ﱢﺮ ﹶﻭﺍ ﹾﻟﺨﹶ ﹾﻴ ﹺﺮ ﻓﹺ ﹾﺘﻨﹶ ﹰﺔ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴﻨﹶﺎ‬
‫ﺕ ﹶﻭ ﹶﻧ ﹾﺒ ﹸﻠﻮﻛﹸﻢ ﺑﹺ ﱠ‬‫ﺲ ﹶﺫﺍﺋﹺ ﹶﻘ ﹸﺔ ﺍ ﹾﻟﻤﻮ ﹺ‬
‫ﹶﹾ‬ ‫﴿ ﻛ ﱡﹸﻞ ﹶﻧ ﹾﻔ ﹴ‬
‫ﻮﻥ )‪ ﴾ (٣٥‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫ﺗ ﹾﹸﺮ ﹶﺟ ﹸﻌ ﹶ‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﻴﻠﺔ ﻣﺒﺎﺣﺔ‪ ،‬ﻟﻢ ﻳﺄﺕ ﺑﻬﺎ ﺇﻳﺠﺎﺏ ﺃﻭ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ﻭﻟﻢ ﻳﺄﺕ ﺑﻬﺎ ﻛﺮﺍﻫﺔ ﺃﻭ ﺗﺤﺮﻳﻢ‪ .‬ﻭﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻳﻘﺪﺭ‬
‫ﺍﻷﻣﺮ ﺑﻘﺪﺭﻩ ﻭﺗﻘﻴﻢ ﻓﺎﻋﻠﻴﺘﻬﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺤﺴﺐ ﺍﻷﻣﺮ ﺍﻟﻤﺴﺘﺨﺪﻣﺔ‬

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‫ﻓﻴﻪ ﻭﻣﻘﺎﺭﻧﺔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻤﺮﺟﻮﺓ ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﻤﺘﺤﻘﻘﺔ‪ ،‬ﻭﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺨﺘﺎﺭ ﻣﺎ‬
‫ﻳﺘﻨﺎﺳﺐ ﻣﻨﻬﺎ ﻣﻊ ﻭﺍﻗﻌﻪ ﻭﺃﻥ ﻳﺘﺮﻙ ﻫﺬﻩ ﻭﻳﺴﺘﻌﻤﻞ ﻫﺬﻩ ﺣﺴﺐ ﻣﺎ ﻳﺘﺒﻴﻦ ﻟﻪ‬
‫ﻣﻊ ﺳﺆﺍﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻮﻓﻘﻪ ﻭﻳﻬﺪﻳﻪ ﻣﻊ ﻣﻼﺯﻣﺔ ﺍﻻﺳﺘﺨﺎﺭﺓ ﻭﺍﻻﺳﺘﺸﺎﺭﺓ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﻔﺎﺅﻝ‪ ..‬ﺃﻡ ﻏﺒﺎﺀ؟‬
‫ﻛﻤﺎ ﺑﻴﻨﺎ‪ :‬ﺃﻥ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺰﺍﻣﻬﺎ ﻭﻋﺪﻡ ﺍﻟﺤﻴﻮﺩ‬
‫ﻋﻨﻬﺎ ﻣﻬﻤﺎ ﺣﺪﺙ ﻭﺍﻟﺘﺰﺍﻡ ﺍﻷﻣﻞ ﻓﻲ ﺍﻟﻠﻪ ﻭﻋﺪﻡ ﺍﻟﻴﺄﺱ ﻣﻌﻬﺎ ﻫﻲ‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺘﻲ ﺟﺎﺀ ﺑﻬﺎ ﺍﻷﻣﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.-‬‬
‫ﺃﻣﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻓﺤﺪﺙ ﺧﻠﻂ ﻛﺒﻴﺮ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫ﻳﺠﺮﺏ ﺇﻧﺴﺎﻥ ﻭﺳﻴﻠﺔ ﻣﺒﺎﺣﺔ ﻣﻌﻴﻨﺔ ﺳﻮﺍﺀ ﻓﻲ ﺃﻣﺮ ﺗﻌﺒﺪﻱ ﻛﺎﻟﺪﻋﻮﺓ‬
‫ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﺜ ﹰ‬
‫ﻼ ﺃﻭ ﺣﺘﻰ ﻓﻲ ﺷﺄﻥ ﺷﺨﺼﻲ ﻛﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﻌﻤﻞ ﻭﻣﺎ ﺷﺎﺑﻪ‬
‫ﻭﻳﺜﺒﺖ ﻟﻪ ﻣﻊ ﺍﻟﻮﻗﺖ ﺃﻧﻬﺎ ﻟﻢ ﺗﻜﻦ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻭﻳﻘﺮﺭ ﺗﺮﻛﻬﺎ‬
‫ﻭﺍﻟﻌﺪﻭﻝ ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﻓﻴﻔﺎﺟﺄ ﺑﺄﻧﺎﺱ ﻳﺤﺪﺛﻮﻧﻪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻷﻣﻞ‬
‫ﻓﻲ ﺍﻟﻠﻪ ﻭﺃﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﻳﺨﺎﻟﻒ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻟﻠﻪ ﻭﺃﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﺮﺭ‬
‫ﺍﻟﻤﺤﺎﻭﻟﺔ ﺑﻨﻔﺲ ﺍﻟﻮﺳﻴﻠﺔ ﺇﻟﻰ ﺃﻥ ﻳﻤﻮﺕ!! ﻭﺍﻟﺮﺟﻞ‪ -‬ﻓﻲ ﺣﻘﻴﻘﺔ‬
‫ﺍﻷﻣﺮ‪ -‬ﺇﻧﻤﺎ ﻳﺌﺲ ﻣﻦ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻤﺒﺎﺣﺔ ﻻ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ!!‬
‫ﺳﺎﺭ ﻓﻲ ﻃﺮﻳﻖ ﻓﻮﺟﺪﻩ ﻣﺴﺪﻭﺩﺍ ﻓﻤﺎ ﻗﻴﻤﺔ ﺃﻥ ﻳﻌﻮﺩ ﻷﻭﻟﻪ ﻭﻳﺴﻴﺮ‬

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 ‫ﻓﻴﻪ ﺯﻣﻨﺎ ﺁﺧﺮ ﺣﺘﻰ ﻳﺼﻞ ﺇﻟﻰ ﺍﻟﺤﺎﺋﻂ ﻭﻳﻌﻮﺩ ﻭﻫﻜﺬﺍ؟!‬
‫ﻣﺎ ﺗﻌﺎﺭﺽ ﺗﻐﻴﻴﺮﻩ ﻟﻠﻄﺮﻳﻖ ﻭﺍﺳﺘﻔﺎﺩﺗﻪ ﻣﻦ ﺍﻟﺨﺒﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻊ‬
‫ﺍﻷﻣﻞ ﻓﻲ ﺭﺣﻤﺔ ﺍﻟﻠﻪ؟!‬
‫ﻣﺎ ﻫﺬﻩ ﺍﻟﺴﻄﺤﻴﺔ ﻭﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ؟!‬
‫ﻭﺍﻷﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﻳﺤﺪﺙ ﺃﺣﻴﺎﻧﺎ ﻣﻊ ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎ‬
‫ﻓﻴﻪ ﻣﺨﺎﻟﻔﺎﺕ ﻭﻣﺤﺮﻣﺎﺕ ﻭﺃﻛﺮﻣﻪ ﺍﻟﻠﻪ ﺑﺎﻧﺴﺪﺍﺩ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻣﻪ؛‬
‫ﻛﻲ ﻳﻌﻮﺩ ﻓﺈﺫﺍ ﺑﻪ ﻳﺨﺎﻃﺐ ﺑﻨﻔﺲ ﺍﻟﺨﻄﺎﺏ ﻭﻳﻄﺎﻟﺐ ﺑﻨﻔﺲ ﺍﻟﻄﻠﺐ‬
‫ﻭﻳﺼﻒ ﺗﻔﻜﻴﺮﻩ ﻓﻲ ﺗﻐﻴﻴﺮ ﺍﻟﻮﺳﻴﻠﺔ ﺑﺄﻧﻪ ﺍﻧﻬﺰﺍﻣﻴﺔ ﻭﻳﺄﺱ ﻭﺑﻴﻊ ﻟﻠﻘﻀﻴﺔ‬
‫ﻭﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﺇﻥ ﻣﻦ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﻐﺒﺎﺀ ﺃﻥ ﺗﻜﺮﺭ ﻧﻔﺲ ﺍﻟﻤﻘﺪﻣﺎﺕ ﻭﺗﺘﻮﻗﻊ‬
‫ﻧﺘﺎﺋﺞ ﻣﺨﺘﻠﻔﺔ ﻓﻜﻴﻒ ﺃﺻﺒﺢ ﺍﻟﻐﺒﺎﺀ ﺗﻔﺎﺅﻻﹰ؟!‬
‫ﺃﺻﺒﺢ ﺍﻟﻐﺒﺎﺀ ﺗﻔﺎﺅﻻ؛ ﺑﺴﺒﺐ ﻛﺒﺮ ﺍﻟﺪﺍﻟﻴﻦ ﻋﻠﻰ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﺪﺍﻋﻴﻦ‬
‫ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺨﻄﺌﻬﻢ ﻭﺑﺎﻃﻠﻬﻢ‪ ،‬ﻓﻴﺴﻌﻰ ﻟﺘﺜﺒﻴﺖ ﻣﻦ ﺃﻃﺎﻋﻮﻩ‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﻭﺿﻊ ﻓﺎﺷﻞ ﺃﻭ ﻣﺤﺮﻡ ﻛﻲ ﻻ ﻳﺤﺪﺛﻮﻩ ﻋﻦ‬
‫ﺧﻄﺌﻪ ﻭﻓﺸﻠﻪ‪.‬‬
‫ﻳﻘﻊ ﺍﻟﺮﻣﺰ ﻭﺃﺗﺒﺎﻋﻪ ﺃﻭ ﺍﻟﺤﺰﺏ ﻭﻣﺤﺒﻮﻩ ﻓﻲ ﻓﺦ ﻋﻤﻴﻖ ﺑﺴﺒﺐ ﺳﻮﺀ‬
‫ﺍﺧﺘﻴﺎﺭﺍﺗﻬﻢ ﻭﺳﻄﺤﻴﺔ ﺗﻔﻜﻴﺮﻫﻢ ﻭﺣﻴﻮﺩﻫﻢ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻓﻲ ﻣﺤﻨﺔ‬
‫ﻋﻈﻴﻤﺔ ﺗﻮﻗﻌﻬﺎ ﻛﻞ ﺣﻜﻴﻢ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﻘﻔﻮﺍ ﻟﻤﺮﺍﺟﻌﺔ‬

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‫ﺣﺴﺎﺑﺎﺗﻬﻢ ﻭﺇﺻﻼﺡ ﻣﻮﺍﻗﻔﻬﻢ ﻭﺗﻨﻘﻴﺔ ﺃﻓﻜﺎﺭﻫﻢ ﻳﺒﺮﺯ ﺩﻋﺎﺗﻬﻢ‬
‫ﻭﻣﻨﻈﺮﻭﻫﻢ؛ ﻟﻴﺨﻄﺒﻮﺍ ﻓﻲ ﺍﻟﻨﺎﺱ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺤﻨﺔ ﺃﻭﻝ ﺩﺭﺟﺎﺕ‬
‫ﺍﻟﻔﺮﺝ؛ ﻓﺄﻇﻠﻢ ﻟﺤﻈﺎﺕ ﺍﻟﻠﻴﻞ ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﺒﻖ ﺍﻟﻔﺠﺮ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻈﻼﻡ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ﻟﻴﺲ ﺳﺒﺒﻪ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ﺍﻟﺘﻲ‬
‫ﺗﺴﺒﻖ ﺍﻟﻔﺠﺮ؛ ﻭﻟﻜﻨﻪ ﻇﻼﻡ ﺍﻟﺘﺼﺎﻕ ﻭﺟﻮﻫﻬﻢ ﻭﺃﻧﻮﻓﻬﻢ ﺑﺎﻟﺤﺎﺋﻂ‪ ،‬ﻭﻟﻮ‬
‫ﺭﺟﻌﻮﺍ ﺧﻄﻮﺓ ﻟﻠﻮﺭﺍﺀ ﻟﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺧﻄﺄ ﺃﺻﻼ ﻭﺃﻧﻬﻢ ﻳﺴﻴﺮﻭﻥ‬
‫ﻓﻲ ﺍﺗﺠﺎﻩ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻤﻐﺮﺏ ﻻ ﻓﻲ ﺍﺗﺠﺎﻩ ﺍﻟﻔﺠﺮ‪.‬‬
‫ﺗﺒﺪﺃ ﺍﻟﻤﺤﻨﺔ ﺍﻟﺘﻲ ﻟﻄﺎﻟﻤﺎ ﻭﻋﺪﻫﻢ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﺮﻣﻮﺯ ﺃﻧﻬﺎ ﻟﻦ‬
‫ﺗﺤﺪﺙ ﺑﺴﺒﺐ ﺣﻨﻜﺔ ﺍﻟﻘﺎﺋﻤﻴﻦ ﻋﻠﻴﻬﻢ!! ﺗﺤﺪﺙ ﻓﻲ ﻭﻗﺖ ﺍﺳﺘﺒﺸﺮ ﻓﻴﻪ‬
‫ﺍﻟﺠﻤﻴﻊ ﺃﻧﻬﻢ ﻗﺪ ﺻﻌﺪﻭﺍ ﺃﻭﻝ ﺩﺭﺟﺎﺕ ﺳﻠﻢ ﺍﻟﻌﻠﻮ ﻭﻫﻢ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‬
‫ﺇﻧﻤﺎ ﻧﺰﻟﻮﺍ ﺃﻭﻝ ﺩﺭﻛﺎﺕ ﺳﻠﻢ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﻳﻔﺎﺟﺄ ﺍﻷﺗﺒﺎﻉ ﺑﻤﺎ ﺣﺪﺙ‬
‫ﺍﻟﺮ ﹸﺳ ﹸﻞ ﹶﻭ ﹶﻇﻨﱡﻮ ﹾﺍ‬‫ﻓﻴﺼﺮﺥ ﻓﻴﻬﺎ ﺩﺍﻋﻲ ﺍﻟﺴﻮﺀ ﺗﻌﺎﻝ ﴿ ﹶﺣﺘﱠﻰ ﺇﹺ ﹶﺫﺍ ﹾﺍﺳ ﹶﺘ ﹾﻴ ﹶﺄ ﹶﺱ ﱡ‬
‫ﺎﺀﻫ ﹾﻢ ﻧ ﹾﹶﺼ ﹸﺮﻧﹶﺎ ﹶﻓﻨ ﱢﹸﺠ ﹶﻲ ﹶﻣﻦ ﻧ ﹶﱠﺸﺎﺀ ﹶﻭﻻﹶ ﹸﻳ ﹶﺮ ﱡﺩ ﹶﺑ ﹾﺄ ﹸﺳﻨﹶﺎ ﹶﻋ ﹺﻦ‬ ‫ﹺ‬
‫ﹶﺃﻧ ﹸﱠﻬ ﹾﻢ ﹶﻗﺪﹾ ﻛﹸﺬ ﹸﺑﻮ ﹾﺍ ﹶﺟ ﹸ‬
‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (١١٠‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ؛ ﻟﻴﺜﺒﺘﻬﻢ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻮﺳﻴﻠﺔ‬ ‫ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ ﺍ ﹾﻟ ﹸﻤ ﹾﺠ ﹺﺮﻣ ﹶ‬
‫ﺍﻟﺨﺎﻃﺌﺔ ﺃﻭ ﺍﻟﻤﺤﺮﻣﺔ ﻭﻳﺪﻓﻌﻬﻢ ﻻﺳﺘﻤﺮﺍﺭ ﺩﻓﻊ ﻭﺟﻮﻫﻬﻢ ﻓﻲ ﺍﻟﺤﺎﺋﻂ‬
‫ﻣﻊ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺗﻤﺮ ﺍﻟﻌﻘﻮﺩ ﻭﻻ ﺟﺪﻳﺪ!‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻤﺘﻜﺮﺭ ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺎﺣﺒﺎ ﺑﺴﻮﺀ‬

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‫ﻧﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﺎﺋﺢ ﺑﻞ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺎﺋﺢ ﻧﻔﺴﻪ ﺗﺎﺋﻬﺎ‬
‫ﺿﺎﺋﻌﺎ‪ ،‬ﻓﺤﺎﻟﺔ ﺍﻟﺪﺭﻭﺷﺔ ﺍﻟﺘﻲ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻭﺍﻟﺘﻲ‬
‫ﻧﺎﻗﺸﻨﺎ ﺟﺎﻧﺒﺎ ﻣﻨﻬﺎ ﻓﻲ ﻓﺼﻞ )ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻴﻪ( ﻻ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﻌﻮﺍﻡ‬
‫ﻭﺍﻟﺒﺴﻄﺎﺀ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺇﻥ ﺑﻌﺾ ﻣﻦ ﻳﻄﻠﺒﻮﻥ ﺍﻟﻌﻠﻢ ﺩﻭﻥ ﺑﺼﻴﺮﺓ ﻳﻘﻊ ﻓﻴﻬﺎ‬
‫ﻭﻳﻨﻈﺮ ﻟﻬﺎ ﻣﺴﺘﺪﻻ ﺑﺎﻵﻳﺎﺕ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻬﺎ ﻓﻴﻀﻞ ﻧﻔﺴﻪ ﻭﻳﻀﻞ ﻏﻴﺮﻩ‬
‫ﻭﻳﺴﻬﻢ ﺑﻘﻮﺓ ﻓﻲ ﺍﺳﺘﻤﺮﺍﺭ ﻛﺒﻮﺓ ﺍﻷﻣﺔ ﻭﻃﻮﻝ ﺯﻣﺎﻥ ﺿﻌﻔﻬﺎ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﻓﺎﻋﻠﻴﺔ ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﺃﻣﺮ ﻫﺎﻡ ﻟﻠﻐﺎﻳﺔ؛ ﻓﻬﺠﺮﺓ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﺜ ﹰ‬
‫ﻼ ﻣﻦ‬
‫ﻳﺄﺳﺎ ﻣﻦ ﺭﺣﻤﺔ‬
‫ﻣﻜﺔ – ﺑﺠﺎﻧﺐ ﻛﻮﻧﻬﺎ ﻭﺣ ﻴﺎ – ﻻ ﻳﻤﻜﻦ ﺑﺤﺎﻝ ﺃﻥ ﺗﻌﺪ ﹰ‬
‫ﺍﻟﻠﻪ‪ ،‬ﻭﺑﻔﻜﺮ ﻫﺆﻻﺀ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺃﻥ‬
‫ﻳﺘﻤﺴﻚ ﺑﺎﻟﻮﺳﻴﻠﺔ – ﻭﻫﻲ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﻣﻜﺔ – ﺇﻟﻰ ﺍﻷﺑﺪ ﻭﻻ ﻳﺘﺤﺮﻙ‬
‫ﻟﻐﻴﺮﻫﺎ ﺣﺘﻰ ﺑﻌﺪﻣﺎ ﺗﺒﻴﻦ ﺃﻥ ﺍﻷﺭﺽ ﻟﻢ ﺗﻌﺪ ﺻﺎﻟﺤﺔ ﻟﻼﺳﺘﻤﺮﺍﺭ‪.‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ – ﺑﻤﻨﻄﻘﻬﻢ – ﺃﻥ ﻳﺴﺘﻤﺮ ﻓﻲ ﺍﻟﻄﺎﺋﻒ ﻣﻬﻤﺎ ﺣﺪﺙ ﻭﻻ‬
‫ﻳﺘﺤﺮﻙ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ – ﺑﻤﻨﻄﻘﻬﻢ – ﺃﻥ‬
‫ﻳﺴﺘﻤﺮ ﻓﻲ ﻗﺘﺎﻝ ﺟﻴﺶ ﻣﺆﺗﺔ ﺇﻟﻰ ﺃﻥ ﺗﻔﻨﻰ ﺟﻨﻮﺩﻩ ﻭﻻ ﻳﻤﻜﺮ ﻟﺤﻤﺎﻳﺔ ﺟﻨﺪﻩ‪.‬‬
‫ﻛﻞ ﻫﺬﺍ ﻭﻧﺤﻦ ﻧﺘﺤﺪﺙ ﻓﻲ ﻭﺳﺎﺋﻞ ﻣﺒﺎﺣﺔ ﻓﻴﻬﺎ ﺳﻌﺔ‪ ،‬ﻓﻤﺎ‬
‫ﺑﺎﻟﻚ ﻭﻫﻮ ﻳﺤﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻭﺳﺎﺋﻞ ﻣﺨﺎﻟﻔﺔ ﻟﻠﺸﺮﻳﻌﺔ‬

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‫ﻭﻳﺼﻒ ﻣﻦ ﻳﺘﺨﻠﻰ ﻋﻨﻬﺎ ﺃﻭ ﻳﺴﺘﺒﺪﻟﻬﺎ ﺑﺎﻟﺴﺎﻗﻂ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﻴﺎﺋﺲ‬
‫ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﻣﺎ ﺷﺎﺑﻪ؟!‬
‫ﻭﻻ ﻋﺠﺐ ﺃﻥ ﻣﻦ ﻫﺆﻻﺀ ﻣﻦ ﺗﺠﺪﻩ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﻳﺴﺘﺒﺪﻟﻬﺎ ﺑﺴﻬﻮﻟﺔ ﺟﺪﺍ ﺑﺤﺠﺔ ﻋﺪﻡ ﻣﻼﺋﻤﺘﻬﺎ‪ ،‬ﻻ ﻋﺠﺐ‬
‫ﻷﻥ ﻓﺴﺎﺩ ﺍﻟﺒﻮﺻﻠﺔ ﻳﻀﺮﺏ ﻛﻞ ﺍﻻﺗﺠﺎﻫﺎﺕ ﻭﻻ ﻳﻤﻴﺰ!!‬
‫ﻣﻦ ﻫﻨﺎ ﻗﺪ ﻳﺼﺒﺢ ﺍﻟﺘﻔﺎﺅﻝ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺟﺮﻳﻤﺔ‪ ،‬ﻋﻨﺪﻣﺎ‬
‫ﻳﺨﻠﻂ ﺑﻴﻦ ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ‪.‬ﻳﺼﺒﺢ ﺍﻟﺘﻔﺎﺅﻝ‬
‫ﺟﺮﻳﻤﺔ ﺇﺫﺍ ﺗﺤﻮﻝ ﺃﺩﺍﺓ ﻟﺘﺜﺒﻴﺖ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻔﺸﻞ ﻭﺍﻟﻀﻴﺎﻉ ﻓﻀﻼ‬
‫ﻋﻦ ﺃﻥ ﻳﺼﺒﺢ ﻭﺳﻴﻠﺔ ﻟﺘﺜﺒﻴﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺤﺮﺍﻡ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺘﺒﻪ ﻟﺬﻟﻚ ﻟﻨﻌﻠﻢ ﻣﻮﺍﻃﻦ ﺍﻟﺜﺒﺎﺕ ﻭﻋﺪﻡ‬
‫ﺍﻟﺘﺰﺣﺰﺡ‪،‬ﻭﻣﻮﺍﻃﻦ ﺍﻟﻤﺮﻭﻧﺔ ﻭﺍﻟﻤﻨﺎﻭﺭﺓ‪ .‬ﻭﻟﻦ ﻳﺄﺗﻲ ﺫﻟﻚ ﺇﻻ ﺑﺘﻌﻠﻢ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﺣﻜﺎﻣﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻣﻊ ﺍﻟﺘﺰﺍﻡ ﻓﻬﻢ ﻣﻦ ﺷﻬﺪ ﻟﻬﻢ ﺑﺼﻮﺍﺏ ﺍﻟﻔﻬﻢ ﻭﺳﻼﻣﺔ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻭﺩﺧﻮﻝ ﺍﻟﺠﻨﺔ ؛ ﺣﺘﻰ ﻻ ﺗﺴﺘﺨﺪﻡ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺧﻼﻑ‬
‫ﻣﺮﺍﺩﻫﺎ ﻛﻤﺎ ﺗﺒﻴﻦ‪.‬‬

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‫ﻭﻗﻠﻮﺑﻬﻢ ﺷﺘﻰ‬
‫ﻋﻨﺪﻣﺎ ﻳﺬﻛﺮ ﻟﻨﺎ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ ﺻﻔﺎت اﻷﻗﻮام‬
‫اﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ ﻓﺈن ﻟﺬﻟﻚ ﻓﺎﺋﺪﺗﻴﻦ ﻓﻴﻤﺎ أﻋﻠﻢ‪:‬‬

‫ﺍﻷﻭﻟﻰ‪ :‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻣﻦ ﻗﺼﺼﻬﻢ ﻭﻣﺎ ﺣﺪﺙ ﻟﻬﻢ‪.‬‬

‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﻟﻤﺴﺘﻤﺮﻳﻦ ﻣﻨﻬﻢ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﺇﻟﻰ ﺍﻵﻥ‬
‫ﻭﻣﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻭﺇﺗﻘﺎﺀ ﺷﺮﻭﺭﻫﻢ‪.‬‬
‫ﻭﻟﻸﺳﻒ!!‬
‫ﺃﻏﻠﺒﻨﺎ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻛﻼ ﺍﻟﻔﺎﺋﺪﺗﻴﻦ ﺷﻴ ﹰﺌﺎ‪ ،‬ﻓﻼ ﻧﻌﺘﺒﺮ ﻣﻦ ﻗﺼﺼﻬﻢ‬
‫ﻭﻻ ﻧﺘﺒﻊ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ،‬ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺁﻳﺔ ﺳﻮﺭﺓ‬
‫ﺍﺀ ﹸﺟﺪﹸ ﹴﺭ‬ ‫ﺍﻟﺤﺸﺮ ﴿ ﹶﻻ ﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮ ﹶﻧﻜﹸﻢ ﺟ ﹺﻤﻴﻌﺎ ﺇﹺ ﱠﻻ ﻓﹺﻲ ﹸﻗﺮ￯ ﻣﺤﺼﻨ ﹴﹶﺔ ﹶﺃﻭ ﹺﻣﻦ ﻭﺭ ﹺ‬
‫ﹰ ﹸ ﹶ ﱠ ﹾ ﹾ ﹶﹶ‬ ‫ﹾ ﹶ ﹰ‬ ‫ﹸ‬
‫ﹶﺑ ﹾﺄ ﹸﺳ ﹸﻬ ﹾﻢ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﹶﺷ ﹺﺪﻳﺪﹲ ﺗ ﹾﹶﺤ ﹶﺴ ﹸﺒ ﹸﻬ ﹾﻢ ﹶﺟ ﹺﻤﻴ ﹰﻌﺎ ﹶﻭ ﹸﻗ ﹸﻠﻮ ﹸﺑ ﹸﻬ ﹾﻢ ﹶﺷﺘﱠﻰ ﹶﺫﻟﹺ ﹶ‬
‫ﻚ ﺑﹺ ﹶﺄﻧ ﹸﱠﻬ ﹾﻢ ﹶﻗ ﹾﻮ ﹲﻡ‬
‫ﻮﻥ )‪ ﴾ (١٤‬ﺑﺴﻄﺤﻴﺔ ﺷﺪﻳﺪﺓ ﺟﺪ ﺍ؛ ﻟﻨﺴﻘﻄﻬﺎ ﻓﻘﻂ ﻋﻠﻰ ﻣﺎ ﻧﺮﺍﻩ‬ ‫ﹶﻻ ﹶﻳ ﹾﻌ ﹺﻘ ﹸﻠ ﹶ‬
‫ﻣﻦ ﻳﻬﻮﺩ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺗﻮﺣﺪ ﺿﺪﻧﺎ ﺛﻢ ﻣﻦ ﻧﺰﺍﻉ ﺩﺍﺧﻠﻲ ﺇﺫﺍ ﻣﺎ ﺧﻼ‬
‫ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺑﻌﺾ ﻓﻲ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ!!‬
‫ﺃﻳﻀﺎ ﻧﺤﺎﻭﻝ ﺃﻥ ﻧﺒﺪﻭ ﺟﻤﻴﻌﺎ ﺭﻏﻢ ﺃﻥ ﻗﻠﻮﺑﻨﺎ‬
‫ﻭﻟﻢ ﻧﺪﺭﻙ ﻟﺤﻈﺔ ﺃﻧﻨﺎ ﹰ‬

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‫ﺷﺘﻰ‪ ،‬ﻣﺆﺗﻤﺮﺍﺕ ﻗﻤﺔ ﻋﺮﺑﻴﺔ‪ ،‬ﻣﺆﺗﻤﺮﺍﺕ ﻗﻤﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺎﻓﺤﺎﺕ‬
‫ﺃﻣﺎﻡ ﺍﻟﻜﺎﻣﻴﺮﺍﺕ ﻭﺻﺮﺧﺎﺕ ﻓﻲ ﺍﻟﻤﻴﺎﺩﻳﻦ )ﺇﻳﺪ ﻭﺍﺣﺪﺓ( ﻭﻟﻘﺎﺀﺍﺕ‬
‫ﻭﺣﻮﺍﺭﺍﺕ ﻭﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻧﺤﻦ ‪-‬ﻻ ﺃﻗﻮﻝ ﺩﺍﺧﻞ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻞ ﺃﺣﻴﺎﻧﹰﺎ‬
‫ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﺍﻟﻮﺍﺣﺪ ‪-‬ﺷﻴﻊ ﻭﺃﺣﺰﺍﺏ ﺑﺄﺳﻬﺎ ﺑﻴﻨﻬﺎ ﺷﺪﻳﺪ‪ ،‬ﺗﻨﻘﻠﺐ ﻋﻠﻰ‬
‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻓﻲ ﺃﻣﺲ ﺃﻭﻗﺎﺕ ﺍﻻﺣﺘﻴﺎﺝ ﻟﻠﻮﺣﺪﺓ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﻮﺣﺪﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ‬
‫ﺇﻥ ﻣﻦ ﺃﻫﻢ ﻗﻮﺍﻋﺪ ﺑﻨﺎﺀ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻨﺎﺟﺤﺔ ﺍﻟﻮﺿﻮﺡ ﻭﺿﻮﺡ‬
‫ﺍﻟﻤﻌﺘﻘﺪ ﻭﻭﺿﻮﺡ ﺍﻷﻫﺪﺍﻑ ﻭﻭﺿﻮﺡ ﺍﻟﺮﺅ￯ ﻭﺍﻵﺭﺍﺀ ﺑﻞ ﻭﺍﻟﻤﺸﺎﻋﺮ‪.‬‬
‫ﺍﻟﻮﺣﺪﺓ ﻧﺘﻴﺠﺔ ﻣﻨﻄﻘﻴﺔ ﻟﺘﻼﻗﻲ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺗﻄﻮﻳﻊ‬
‫ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻟﻬﺎ ﺇﻻ ﻓﻲ ﺣﺪﻭﺩ‪.‬‬
‫ﺍﻟﻮﺣﺪﺓ ﻫﺪﻑ ﻋﻈﻴﻢ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻷﻫﺪﺍﻑ ﻋﻈﻴﻤﺔ‬
‫ﻭﺗﺠﻮﺩ ﻛﻲ ﻳﺘﺤﻘﻖ‪،‬‬
‫ﹼ‬ ‫ﺗﺎﻟﻴﺔ‪ ،‬ﻫﺪﻑ ﻟﻪ ﻭﺳﺎﺋﻠﻪ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻨﻀﺒﻂ‬
‫ﻭﻟﻜﻦ –ﻟﻸﺳﻒ‪ -‬ﺍﻟﻮﺣﺪﺓ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻭﺳﻴﻠﺔ ﻣﺤﻀﺔ ﻳﺤﺮﺹ ﺍﻟﺒﻌﺾ‬
‫ﻋﻠﻰ ﺍﻟﻘﻔﺰ ﺇﻟﻴﻬﺎ ﻣﺒﺎﺷﺮﺓ ﺩﻭﻥ ﺿﺒﻂ ﺃﺳﺒﺎﺑﻬﺎ؛ ﺇﻣﺎ ﺧﻀﻮﻋﺎ ﻟﻠﻌﻮﺍﻃﻒ‬
‫ﺍﻟﺠﻴﺎﺷﺔ ﺍﻟﺠﻤﻴﻠﺔ‪ ،‬ﻭﺇﻣﺎ ﻷﺳﺒﺎﺏ ﻭﺃﻏﺮﺍﺽ ﻣﺼﻠﺤﻴﺔ ﺳﻴﺎﺳﻴﺔ‬
‫ﺇﻋﻼﻣﻴﺔ‪ ،‬ﻓﻴﻨﺤﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺟﺎﻧ ﹰﺒﺎ ﻭﻳﺠﻌﻞ ﻫﺪﻓﻪ ﻓﻘﻂ ﺫﺍﻙ ﺍﻟﻤﺎﻧﺸﻴﺖ‬
‫ﺍﻟﺬﻱ ﺳﻴﻤﻸ ﺍﻟﺼﺤﻒ ﻭﺷﺮﻳﻂ ﺍﻷﺧﺒﺎﺭ ﻭﺳﻴﺆﺛﺮ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﻭﺭﺍﻕ‬

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 ‫ﺍﻟﻤﻜﺪﺳﺔ ﻓﻲ ﺻﻨﺎﺩﻳﻖ ﺍﻻﻗﺘﺮﺍﻉ ﻟﺼﺎﻟﺤﻪ‪.‬‬
‫ﻟﺬﻟﻚ ‪-‬ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﻘﺼﻮﺭ‪ -‬ﺗﺠﺪﻧﺎ ﺇﺫﺍ ﻣﺎ ﺩﻋﺎ ﺩﺍﻋﻲ ﺍﻟﻮﺣﺪﺓ‬
‫ﻧﺮﻓﺾ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﺍﻹﻓﺼﺎﺡ ﻋﻤﺎ ﻓﻲ ﺍﻟﻘﻠﻮﺏ ﺧﺸﻴﺔ‬
‫ﻓﺸﻞ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻤﺰﻋﻮﻣﺔ!!‬
‫ﻛﻠﻤﺎ ﺗﺤﺪﺙ ﺃﺣﺪﻫﻢ ﺑﻤﺎ ﻓﻲ ﻗﻠﺒﻪ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﻭﻗﺘﻪ )ﻫﺬﺍ ﻛﻼﻡ‬
‫ﻳﻔﺮﻕ ﻻ ﻳﺠﻤﻊ(‬
‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻫﻮ ﻣﺎ ﻳﻔﺮﻕ ﻭﻳﻤﺰﻕ‪ ،‬ﻳﺸﻴﺪﻭﻥ‬
‫ﺑﻨﺎﺀ ﺑﻼ ﻗﻮﺍﻋﺪ‪ ،‬ﺭﺍﺋﻊ ﻓﻲ ﻣﻈﻬﺮﻩ ﻣﺒﻬﺮ ﻟﻸﺑﺼﺎﺭ ﺟﺎﺫﺏ ﻷﺿﻮﺍﺀ‬
‫ﺍﻟﻜﺎﻣﻴﺮﺍﺕ ﻭﻟﻜﻦ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺨﺮ ﺍﻟﺴﻘﻒ ﻣﻦ ﻓﻮﻗﻬﻢ ﻷﻥ ﻣﺎ‬
‫ﻓﻲ ﺍﻟﻘﻠﺐ ﻻ ﻳﺰﺍﻝ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻮﺟﻬﺔ ﺇﻟﻰ ﺣﺪ‬
‫ﺍﻟﺘﻀﺎﺩ ﻻ ﻳﺰﺍﻝ ﻣﻮﺟﻮﺩﺍ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺗﺤﺪﺙ ﺍﻟﻨﺎﺻﺢ ﻟﻴﺴﺘﻔﻴﺪﻭﺍ‬
‫ﻣﻦ ﻓﺸﻞ ﺍﻟﺘﺠﺮﺑﺔ ﻓﻲ ﺍﻟﻤﺮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻗﺎﻟﻮﺍ )ﻟﻴﺲ ﻫﺬﺍ ﻭﻗﺖ‬
‫ﻋﺘﺎﺏ( ﻓﺘﺄﺗﻲ ﻟﺤﻈﺔ ﺍﻻﺣﺘﻴﺎﺝ ﻟﻠﻮﺣﺪﺓ ﻣﻦ ﺟﺪﻳﺪ ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ ﻣﺮﺓ‬
‫ﺃﺧﺮ￯ )ﻟﻴﺲ ﻭﻗﺘﻪ‪ ،‬ﻻ ﺗﻔﺮﻗﻨﺎ‪ (...‬ﻭﻫﻠﻢ ﺟﺮﺍ ﺇﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﺔ!!‬
‫ﻭﻗﺖ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻤﺼﺎﺭﺣﺔ ﻻ ﻳﺄﺗﻲ ﺃﺑﺪﺍ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻭﻗﺖ ﺍﻟﻮﺣﺪﺓ ﻫﻮ‬
‫ﺍﻵﺧﺮ ﻻ ﻳﺪﻭﻡ ﻃﻮﻳﻼﹰ‪ ،‬ﻭﺗﺴﺘﻤﺮ ﻓﺮﻗﺘﻬﻢ ﻷﻧﻬﻢ ﻏﺮﻗﻮﺍ ﻓﻲ ﺍﻟﻤﺠﺎﻣﻼﺕ‬
‫ﻭﺇﻇﻬﺎﺭ ﺧﻼﻑ ﺍﻟﺒﺎﻃﻦ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﻜﺮﻫﻮﻥ‪ .‬ﻭﺃﺣﻴﺎﻧﺎ ﺇﻇﻬﺎﺭ‬

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‫ﺍﻟﺬﻡ ﻟﻤﺎ ﻳﻌﺘﻘﺪﻭﻥ ﻛﻲ ﻳﻤﺮﺭﻭﺍ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻬﺸﺔ‪ ،‬ﻓﺈﺫﺍ ﻫﺒﺖ ﺭﻳﺎﺡ‬
‫ﺍﻟﻤﻮﺍﻗﻒ ﻭﺍﻟﻤﺤﻦ ﺃﻃﺎﺣﺖ ﺑﻜﻞ ﻫﺬﺍ ﻭﻋﺎﺩﺕ ﺃﺟﺴﺎﺩﻫﻢ ﻭﻣﻮﺍﻗﻔﻬﻢ‬
‫ﺷﺘﻰ ﻛﻘﻠﻮﺑﻬﻢ ﺗﻤﺎﻣﺎ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﺜﺎﻻﹰ ﺭﺍﺋ ﹰﻌﺎ ﻟﻠﻮﺣﺪﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﻨﺎﺟﺤﺔ‬
‫ﻭﻫﻲ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﺑﻴﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺍﻟﺘﻲ ﻛﺎﻥ ﺃﻫﻢ ﻣﻘﻮﻣﺎﺗﻬﺎ‬
‫ﺻﻔﺎﺀ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺼﺪﺭ ﻣﻦ ﻛﻞ ﺳﻮﺀ ﻭﻏﻞ‪،‬ﻭﺳﻴﻄﺮﺓ ﺍﻟﻤﺤﺒﺔ ﺍﻟﺨﺎﻟﺼﺔ‬
‫ﺍﻟﺼﺎﺩﻗﺔ ﻋﻠﻰ ﺍﻟﻤﺸﻬﺪ ﻻ ﻣﺤﺒﺔ ﺍﻟﻘﺒﻼﺕ ﺃﻣﺎﻡ ﺍﻟﻜﺎﻣﻴﺮﺍﺕ‪.‬‬
‫ﺎﻥ ﹺﻣﻦ ﹶﻗﺒﻠﹺ ﹺﻬﻢ ﻳ ﹺ‬ ‫ﻳﻦ ﹶﺗ ﹶﺒ ﱠﻮ ﹸﺀﻭﺍ ﺍﻟﺪﱠ ﹶﺍﺭ ﹶﻭ ﹾ ﹺ‬ ‫ﹺ‬
‫ﻮﻥ‬
‫ﺤ ﱡﺒ ﹶ‬ ‫ﻳﻤ ﹶ ﹾ ﹾ ﹾ ﹸ‬ ‫ﺍﻹ ﹶ‬ ‫ﻓﺎﻗﺮﺃ ﻭﺗﺪﺑﺮ ﴿ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬
‫ﺎﺟ ﹰﺔ ﹺﻣ ﱠﻤﺎ ﹸﺃﻭﺗﹸﻮﺍ ﹶﻭ ﹸﻳ ﹾﺆﺛﹺ ﹸﺮ ﹶ‬
‫ﻭﻥ‬ ‫ﻭﺭﻫ ﹾﻢ ﹶﺣ ﹶ‬
‫ﻭﻥ ﻓﹺﻲ ﺻﺪﹸ ﹺ ﹺ‬
‫ﹸ‬ ‫ﺠﺪﹸ ﹶ‬ ‫ﺎﺟ ﹶﺮ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﻳ ﹺ‬
‫ﹶﻣ ﹾﻦ ﹶﻫ ﹶ‬
‫ﻚ‬ ‫ﻮﻕ ﹸﺷ ﱠﺢ ﹶﻧ ﹾﻔ ﹺﺴ ﹺﻪ ﹶﻓ ﹸﺄﻭ ﹶﻟﺌﹺ ﹶ‬ ‫ﺎﺻ ﹲﺔ ﹶﻭ ﹶﻣ ﹾﻦ ﹸﻳ ﹶ‬ ‫ﹶﺎﻥ ﺑﹺ ﹺﻬ ﹾﻢ ﹶﺧ ﹶﺼ ﹶ‬ ‫ﹶﻋ ﹶﻠﻰ ﹶﺃ ﹾﻧ ﹸﻔ ﹺﺴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻟ ﹾﻮ ﻛ ﹶ‬
‫ﻮﻥ ﹶﺭ ﱠﺑﻨﹶﺎ ﺍ ﹾﻏ ﹺﻔ ﹾﺮ ﹶﻟﻨﹶﺎ‬‫ﺎﺀﻭﺍ ﹺﻣ ﹾﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹺﻫ ﹾﻢ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ‬ ‫ﻳﻦ ﹶﺟ ﹸ‬
‫ﹺ‬
‫ﻮﻥ )‪ (٩‬ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﻔﻠﹺ ﹸﺤ ﹶ‬
‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﻳﻤ ﹺ‬ ‫ﻭﹺﹺ ﹺ ﹺ‬
‫ﻳﻦ‬‫ﺎﻥ ﹶﻭ ﹶﻻ ﺗ ﹾﹶﺠ ﹶﻌ ﹾﻞ ﻓﻲ ﹸﻗ ﹸﻠﻮﺑﹺﻨﹶﺎ ﻏ ‪y‬ﻼ ﻟ ﱠﻠﺬ ﹶ‬ ‫ﺎﻹ ﹶ‬‫ﻳﻦ ﹶﺳ ﹶﺒ ﹸﻘﻮﻧﹶﺎ ﺑﹺ ﹾ ﹺ‬ ‫ﻹ ﹾﺧ ﹶﻮﺍﻧﻨﹶﺎ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶ‬
‫ﱠﻚ ﺭﺀ ﹲ ﹺ‬
‫ﻴﻢ )‪ ﴾ (١٠‬ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‪.‬‬ ‫ﻭﻑ ﹶﺭﺣ ﹲ‬ ‫ﹶﺁﻣﻨﹸﻮﺍ ﹶﺭ ﱠﺑﻨﹶﺎ ﺇﹺﻧ ﹶ ﹶ ﹸ‬
‫ﻭﻛﺬﻟﻚ ﻭﺣﺪﺓ ﺍﻷﻭﺱ ﻭﺍﻟﺨﺰﺭﺝ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺍﻟﺘﻲ ﻗﺎﻣﺖ ﺑﻌﺪ‬
‫ﻋﻘﻮﺩ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﺜﺄﺭ ﺇﻧﻤﺎ ﻗﺎﻣﺖ ﺁﻟﻴﺎ ﺑﻌﺪ ﺗﻮﺣﺪ ﺍﻟﻘﻠﻮﺏ‬
‫ﻭﺍﻻﻋﺘﻘﺎﺩ ﺃﻭﻻ‪ ،‬ﺗﻐﻠﻐﻠﺖ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻓﻲ ﺍﻟﻘﻠﻮﺏ ﻓﺘﻴﺴﺮ‬
‫ﺗﻮﺣﻴﺪ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻟﻢ ﺗﻘﻢ ﻋﻠﻰ ﺍﻟﻤﺠﺎﻣﻼﺕ ﻭﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺪﻧﻴﻮﻳﺔ‬

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‫ﺍﻟﻤﺸﺘﺮﻛﺔ ﻓﺤﺴﺐ‪ ،‬ﻭﻓﻲ ﺧﻼﻝ ﺳﻨﻮﺍﺕ ﺍﺟﺘﻤﻊ ﺩﺍﺧﻞ ﺟﺴﺪ ﺍﻷﻣﺔ‬
‫ﻋﺮﺏ ﻭﻓﺮﺱ ﻭﺣﺒﺸﻴﻮﻥ ﻭﻋﺠﻢ‪ ،‬ﻭﺍﺟﺘﻤﻊ ﻣﻦ ﻛﺎﻥ ﻳﻬﻮﺩﻳﺎ ﻣﻊ ﻣﻦ‬
‫ﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ ﻣﻊ ﻣﻦ ﻛﺎﻥ ﻣﺠﻮﺳ ﻴﺎ ﻣﻊ ﻣﻦ ﻛﺎﻥ ﻣﺸﺮﻛﹰﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﻣﻨﺤﺔ ﻣﻦ ﺍﻟﻠﻪ ﺗﺄﺗﻲ ﺑﻌﺪ ﺗﻄﻬﻴﺮ ﺍﻟﻘﻠﻮﺏ ﻭﺇﺧﻼﺻﻬﺎ‬
‫ﺖ ﹶﻣﺎ ﻓﹺﻲ‬ ‫ﻒ ﹶﺑ ﹾﻴ ﹶﻦ ﹸﻗ ﹸﻠﻮﺑﹺ ﹺﻬ ﹾﻢ ﹶﻟ ﹾﻮ ﹶﺃﻧ ﹶﻔ ﹾﻘ ﹶ‬ ‫ﻭﺗﻮﺣﻴﺪ ﻭﺟﻬﺘﻬﺎ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻭ ﹶﺃ ﱠﻟ ﹶ‬
‫ﺖ ﹶﺑ ﹾﻴ ﹶﻦ ﹸﻗ ﹸﻠﻮﺑﹺ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻟـﻜﹺ ﱠﻦ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﺃ ﱠﻟ ﹶ‬
‫ﻒ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻋ ﹺﺰﻳ ﹲﺰ‬ ‫ﺽ ﹶﺟ ﹺﻤﻴ ﹰﻌﺎ ﱠﻣﺎ ﹶﺃ ﱠﻟ ﹶﻔ ﹾ‬
‫ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﻴﻢ )‪ ﴾ (٦٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪.‬‬ ‫ﹺ‬
‫ﹶﺣﻜ ﹲ‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻋﻨﺪﻣﺎ ﺗﻐﻴﺐ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ‬
‫ﻭﻷﻥ ﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺍﻟﻜﻢ ﺻﺎﺭ ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﺍﻟﻜﻴﻒ‪ ،‬ﻭﻷﻥ‬
‫ﺍﻟﺘﺤﺎﻟﻔﺎﺕ ﺃﺻﺒﺤﺖ ﺗﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻘﺮﻳﺒﺔ ﺍﻟﺒﺤﺘﺔ ﻳﺰﺩﺍﺩ ﺗﻮﺳﻊ‬
‫ﺍﻟﺨﻄﺄ ﻭﺍﺧﺘﻼﻁ ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻓﻼ ﻳﻀﻢ ﺍﻟﺼﻒ ﻓﻘﻂ ﻣﺨﻠﺼﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ‬
‫ﻛﺜﻴﺮﺍ ﻓﻲ ﻓﺦ ﻣﺠﺎﻣﻠﺔ ﺃﻫﻞ‬
‫ﻏﻴﺮ ﻣﺘﺼﺎﺭﺣﻴﻦ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻧﻨﺎ ﻧﺴﻘﻂ ﹰ‬
‫ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺘﺤﻮﻝ ﺑﻞ ﻭﻣﺠﺎﻣﻠﺔ ﺍﻷﻋﺪﺍﺀ ﻇﺎﻫﺮﻱ ﺍﻟﻌﺪﺍﺀ ﻭﺿﻤﻬﻢ ﺇﻟﻰ‬
‫ﺍﻟﺼﻒ ﺑﺤﺠﺞ ﻣﺨﺘﻠﻔﺔ‪.‬‬
‫ﺗﻜﺜﻴﺮﺍ ﻟﻠﻌﺪﺩ ﻭﻣﻦ ﻳﺤﺎﻟﻔﻬﻢ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺷﻌﺒﻴﺔ‬
‫ﹰ‬ ‫ﻓﻤﻦ ﻳﺤﺎﻟﻔﻬﻢ‬
‫ﺑﻌﻀﻬﻢ ﻭﺑﺪﻋﻮ￯ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﻌﺒﻴﺔ ﺳﺘﻔﻴﺪﻩ ﻓﻲ ﺍﻹﺻﻼﺡ ﺃﻭ ﺣﺘﻰ ﻓﻲ‬
‫ﺩﻋﻮﺗﻪ ﺇﻟﻰ ﺍﻟﻠﻪ‪ ،‬ﻭﻳﻜﺮﻡ ﺍﻟﻔﺎﺳﺪ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﺎﻟﻪ ﺍﻟﺤﺮﺍﻡ ﻭﻳﻤﺠﺪ‬

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‫ﺍﻟﻘﺎﺗﻞ ﻟﺘﺤﻴﻴﺪ ﺑﻨﺪﻗﻴﺘﻪ‪ ،‬ﻭﻳﻮﺻﻒ ﺍﻟﻜﺎﻓﺮ ﺑﺎﻹﻳﻤﺎﻥ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‬
‫ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﻳﻈﻦ ﺍﻟﻈﺂﻥ ﺃﻥ ﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻌﺪﻭ ﻭﺍﻟﻔﺎﺳﺪ ﻭﺍﻟﻘﺎﺗﻞ‬
‫ﺳﻴﺤﻔﻈﻮﻥ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻭﺳﻴﻜﻮﻧﻮﻥ ﻋﻮﻧﺎ ﻟﻪ ﻋﻠﻰ ﺇﺻﻼﺡ‪ ،‬ﻫﻢ‬
‫ﺳﻴﻜﻮﻧﻮﻥ ﺃﻭﻝ ﺿﺤﺎﻳﺎﻩ ﺇﻥ ﺗﻢ ﻋﻠﻰ ﻭﺟﻬﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻭ ﺳﻴﻜﻮﻧﻮﻥ‬
‫ﻋﻮﻧﺎ ﻟﻪ ﻋﻠﻰ ﺑﻨﺎﺀ ﺩﻭﻟﺔ ﻗﻮﻳﺔ ﺃﻭﻝ ﺃﻫﺪﺍﻓﻬﺎ ﻫﻲ ﺗﺤﺮﻳﺮ ﺍﻷﺭﺽ ﻣﻨﻪ‬
‫ﻭﺍﻟﺤﺪ ﻣﻦ ﻫﻴﻤﻨﺘﻪ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻫﻴﻬﺎﺕ!!‬
‫ﻓﻘﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﺨﺎﻟﻔﺎ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺳﻨﻦ ﺍﻟﻠﻪ ﻓﻲ‬
‫ﺍﻟﻜﻮﻥ ﻓﻬﻮ ﻣﺨﺎﻟﻒ ﻷﺑﺴﻂ ﻗﻮﺍﻋﺪ ﺍﻟﻤﻨﻄﻖ‪ ،‬ﻫﻮ ﻣﺨﺎﻟﻒ ﻟﻠﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﻧﻬﻰ ﻋﻦ ﻣﺠﺮﺩ ﺍﺗﺨﺎﺫ ﺑﻄﺎﻧﺔ ﻣﻦ ﺍﻟﻌﺪﻭ‪:‬‬
‫ﱠﺨ ﹸﺬﻭ ﹾﺍ ﺑﹺ ﹶﻄﺎ ﹶﻧ ﹰﺔ ﱢﻣﻦ ﹸﺩﻭﻧﹺﻜ ﹾﹸﻢ ﻻﹶ ﹶﻳ ﹾﺄ ﹸﻟﻮ ﹶﻧﻜ ﹾﹸﻢ ﺧﹶ ﹶﺒﺎﻻﹰ‬‫﴿ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺁﻣﻨﹸﻮ ﹾﺍ ﻻﹶ ﹶﺗﺘ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﱡﹶ‬
‫ﻭﺭ ﹸﻫ ﹾﻢ ﹶﺃ ﹾﻛ ﹶﺒ ﹸﺮ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭ ﱡﺩﻭ ﹾﺍ ﹶﻣﺎ ﹶﻋﻨﺘ ﹾﱡﻢ ﹶﻗﺪﹾ ﹶﺑﺪﹶ ﺕ ﺍ ﹾﻟ ﹶﺒﻐ ﹶﹾﻀﺎﺀ ﻣ ﹾﻦ ﹶﺃ ﹾﻓ ﹶﻮﺍﻫ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﺗﹸﺨﹾ ﻔﻲ ﹸﺻﺪﹸ ﹸ‬
‫ﻮﻥ )‪ ﴾ (١١٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﺎﺕ ﺇﹺﻥ ﻛﹸﻨﺘ ﹾﹸﻢ ﹶﺗ ﹾﻌ ﹺﻘ ﹸﻠ ﹶ‬
‫ﹶﻗﺪﹾ ﺑﻴﻨﱠﺎ ﹶﻟﻜﹸﻢ ﺍﻵﻳ ﹺ‬
‫ﹸ ﹶ‬ ‫ﹶﱠ‬
‫ﻭﻧﻬﻰ ﻋﻦ ﻣﻮﺍﻻﺓ ﺍﻟﻌﺪﻭ ﻭﺍﻟﺜﻘﺔ ﻓﻴﻪ ﻓﻲ ﻣﻮﺍﻃﻦ ﻛﺜﻴﺮﺓ ﻣﻨﻬﺎ‬
‫ﺃﻭﺍﺧﺮ ﺳﻮﺭﺓ ﺍﻟﻤﺠﺎﺩﻟﺔ ﻭﻋﻤﻮﻡ ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ ﻭﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪ ،‬ﻗﺎﻝ‬
‫ﺐ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻣﺎ ﹸﻫ ﹾﻢ ﹺﻣ ﹾﻨﻜ ﹾﹸﻢ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺗﻌﺎﻟﻰ ﴿ ﹶﺃ ﹶﻟ ﹾﻢ ﺗ ﹶﹶﺮ ﺇﹺ ﹶﻟﻰ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻮﺍ ﹶﻗ ﹾﻮ ﹰﻣﺎ ﹶﻏﻀ ﹶ‬
‫ﻮﻥ )‪ (١٤‬ﹶﺃ ﹶﻋﺪﱠ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻟ ﹸﻬ ﹾﻢ‬ ‫ﻮﻥ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟﻜ ﹺﹶﺬ ﹺ‬
‫ﺏ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤ ﹶ‬ ‫ﹶﻭ ﹶﻻ ﹺﻣﻨ ﹸﹾﻬ ﹾﻢ ﹶﻭ ﹶﻳ ﹾﺤﻠﹺ ﹸﻔ ﹶ‬
‫ﹺ‬
‫ﻮﻥ )‪ ﴾ (١٥‬ﺳﻮﺭﺓ ﺍﻟﻤﺠﺎﺩﻟﺔ‬ ‫ﺎﺀ ﹶﻣﺎ ﻛﹶﺎﻧﹸﻮﺍ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬ ‫ﹶﻋ ﹶﺬﺍ ﹰﺑﺎ ﹶﺷﺪﻳﺪﹰ ﺍ ﺇﹺﻧ ﹸﱠﻬ ﹾﻢ ﹶﺳ ﹶ‬

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‫ﻄﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴﻜ ﹾﹸﻢ ﹶﺃ ﹾﻳ ﹺﺪ ﹶﻳ ﹸﻬ ﹾﻢ‬ ‫﴿ ﺇﹺ ﹾﻥ ﹶﻳ ﹾﺜ ﹶﻘ ﹸﻔﻮﻛ ﹾﹸﻢ ﹶﻳﻜﹸﻮﻧﹸﻮﺍ ﹶﻟﻜ ﹾﹸﻢ ﹶﺃ ﹾﻋﺪﹶ ﹰ‬
‫ﺍﺀ ﹶﻭ ﹶﻳ ﹾﺒ ﹸﺴ ﹸ‬
‫ﻭﻥ )‪ ﴾ (٢‬ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‪.‬‬ ‫ﻭ ﹶﺃ ﹾﻟ ﹺﺴﻨﹶﺘﹶﻬﻢ ﺑﹺﺎﻟﺴ ﹺ‬
‫ﻮﺀ ﹶﻭ ﹶﻭ ﱡﺩﻭﺍ ﹶﻟ ﹾﻮ ﹶﺗ ﹾﻜ ﹸﻔ ﹸﺮ ﹶ‬ ‫ﹸ ﹾ ﱡ‬ ‫ﹶ‬
‫ﻭﺣﺬﺭﻧﺎ ﻣﻦ ﻛﻞ ﻣﻨﺎﻓﻖ ﺃﻓﺎﻙ ﻭﻋﺪﻡ ﺍﻻﻏﺘﺮﺍﺭ ﺑﺠﻤﻴﻞ ﺍﻟﺨﻄﺎﺏ‬
‫ﻚ ﹶﺃ ﹾﺟ ﹶﺴ ﹸﺎﻣ ﹸﻬ ﹾﻢ ﹶﻭﺇﹺ ﹾﻥ ﹶﻳ ﹸﻘﻮ ﹸﻟﻮﺍ‬ ‫ﺠ ﹸﺒ ﹶ‬‫ﻭﻛﻠﻤﺎﺕ ﺍﻟﻤﺤﺒﺔ ﴿ ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﺭ ﹶﺃ ﹾﻳﺘ ﹸﹶﻬ ﹾﻢ ﹸﺗ ﹾﻌ ﹺ‬
‫ﻮﻥ ﻛ ﱠﹸﻞ ﹶﺻ ﹾﻴ ﹶﺤ ﹴﺔ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹸﻫ ﹸﻢ‬
‫ﺐ ﹸﻣ ﹶﺴﻨﱠﺪﹶ ﹲﺓ ﹶﻳ ﹾﺤ ﹶﺴ ﹸﺒ ﹶ‬ ‫ﹺ ﹺ‬
‫ﺗ ﹾﹶﺴ ﹶﻤ ﹾﻊ ﻟ ﹶﻘ ﹾﻮﻟ ﹺﻬ ﹾﻢ ﻛ ﹶﹶﺄﻧ ﹸﱠﻬ ﹾﻢ ﹸﺧ ﹸﺸ ﹲ‬
‫ﹸﻮﻥ )‪ ﴾ (٤‬ﺳﻮﺭﺓ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪.‬‬ ‫ﺎﺣ ﹶﺬ ﹾﺭ ﹸﻫ ﹾﻢ ﹶﻗﺎ ﹶﺗ ﹶﻠ ﹸﻬ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﺃﻧﱠﻰ ﹸﻳ ﹾﺆ ﹶﻓﻜ ﹶ‬‫ﺍ ﹾﻟ ﹶﻌﺪﹸ ﱡﻭ ﹶﻓ ﹾ‬
‫ﺑﻞ ﺃﻣﺮﻧﺎ ﺑﻮﺿﻮﺡ ﺑﺠﻬﺎﺩﻫﻢ ﻭﺍﻟﻨﻀﺎﻝ ﺿﺪﻫﻢ ﺑﺸﺘﻰ ﺍﻟﺼﻮﺭ ﻻ‬
‫ﹺﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺘﻮﺣﺪ ﻣﻌﻬﻢ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍﻟﻨﱠﺒﹺ ﱡﻲ ﹶﺟﺎﻫﺪ ﺍ ﹾﻟ ﹸﻜ ﱠﻔ ﹶﺎﺭ ﹶﻭﺍ ﹾﻟ ﹸﻤﻨﹶﺎﻓﻘ ﹶ‬
‫ﻴﻦ ﹶﻭﺍ ﹾﻏ ﹸﻠ ﹾﻆ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ‬
‫ﹶﻭ ﹶﻣ ﹾﺄ ﹶﻭ ﹸﺍﻫ ﹾﻢ ﹶﺟ ﹶﻬﻨ ﹸﱠﻢ ﹶﻭﺑﹺﺌ ﹶﹾﺲ ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ )‪﴾ (٩‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‪.‬‬
‫ﻭﻫﻮ ﻣﺨﺎﻟﻒ ﻟﻠﻤﻨﻄﻖ؛ ﻷﻥ ﺧﺼﻤﻚ ﻟﻦ ﻳﻌﻴﻨﻚ ﺃﺑﺪﺍ ﻋﻠﻰ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺩﺭﺟﺔ ﺗﺴﺘﻄﻴﻊ ﺿﺮﺑﻪ ﻣﻨﻬﺎ ﺃﻭ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻫﻴﻤﻨﺘﻪ‪،‬‬
‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺃﻗﻞ ﺃﺿﺮﺍﺭﻫﺎ ﺃﻧﻬﺎ ﺗﻀﻴﻴﻊ ﻟﻠﻮﻗﺖ ﻭﺗﺮﻗﻰ‬
‫ﺃﺿﺮﺍﺭﻫﺎ ﺇﻟﻰ ﺣﺼﻮﻝ ﻣﻴﻮﻋﺔ ﻓﻲ ﺍﻟﻤﻌﺘﻘﺪ ﻭﺍﻟﻤﺒﺪﺃ ﻭﺍﻟﺘﻨﺎﺯﻝ ﻋﻤﺎ ﻻ‬
‫ﻳﺼﺢ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻨﻪ ﻭﻳﺎ ﻟﻴﺘﻪ ﺑﻤﻘﺎﺑﻞ ﺑﻞ ﻫﻜﺬﺍ ﺩﻭﻥ ﻣﻘﺎﺑﻞ‪.‬‬
‫ﺇﻥ ﻣﻦ ﺍﻵﺛﺎﺭ ﺷﺪﻳﺪﺓ ﺍﻟﺴﻮﺀ ﻟﻬﺬﺍ ﺍﻟﺨﻠﻂ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﻗﻮﻝ‬
‫ﺍﻟﺤﻖ ﻭﻋﻦ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ؛ ﻷﻧﻚ ﺇﻥ‬
‫ﻗﺪﻣﺖ ﺍﻟﻮﺣﺪﺓ ﻋﻠﻰ ﺍﻟﻤﺒﺪﺃ ﺻﺎﺭ ﻟﺰﺍﻣﺎ ﻋﻠﻴﻚ ﻋﺪﻡ ﺍﻟﺨﻮﺽ ﻓﻲ‬

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‫ﺃﻣﻮﺭ ﻭﻣﻨﺎﻗﺸﺎﺕ ﺗﻀﺎﻳﻖ ﺣﻠﻔﺎﺀﻙ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﺳﻴﻐﻀﺐ ﺣﻠﻔﺎﺅﻙ‬
‫ﺇﺫﺍ ﻣﺎ ﺃﻧﻜﺮﺕ ﻋﻠﻴﻬﻢ ﻭﻗﻮﻋﻬﻢ ﻓﻲ ﻣﻨﻜﺮﺍﺕ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﻴﻦ‬
‫ﺃﻭ ﻭﻗﻮﻋﻬﻢ ﻓﻲ ﺍﻟﻜﻔﺮ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻏﻴﺮ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻓﺘﺘﻮﻗﻒ ﻭﻫﻢ ﻟﻦ‬
‫ﻳﺘﻮﻗﻔﻮﺍ‪ ،‬ﻭﺗﻨﺴﻰ ﺍﻷﺻﻮﻝ ﻣﻊ ﺍﻟﻮﻗﺖ ﻟﻘﻠﺔ ﺗﻨﺎﻭﻟﻬﺎ ﻭﺗﻨﺸﺄ ﺃﺟﻴﺎﻝ‬
‫ﻻ ﺗﻌﻠﻢ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺃﺻﻼ ﻷﻧﻬﺎ ﻟﻢ ﺗﺸﺮﺡ ﻟﻬﻢ ﻭﻟﻢ ﻳﺴﻤﻌﻮﻫﺎ‬
‫ﻣﻦ ﺃﺳﻼﻓﻬﻢ ﺍﻟﺬﻳﻦ ﺣﺮﺻﻮﺍ ﻋﻠﻰ ﻛﺘﻤﺎﻧﻬﺎ ﺇﺭﺿﺎﺀ ﻟﺨﺼﻮﻣﻬﻢ؛‬
‫ﻟﺬﻟﻚ ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﻌﺎﻣﻠﺔ ﺑﻬﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﻟﺨﺎﻃﺌﺔ ﺗﺠﺪ ﺃﻥ ﻣﺴﺘﻮ￯ ﺍﻷﺟﻴﺎﻝ ﻳﻨﺤﺪﺭ ﺑﺎﻟﺘﺪﺭﻳﺞ‪ ،‬ﻭﻣﺴﺘﻮ￯‬
‫ﺃﻳﻀﺎ ﺇﻟﻰ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻳﺼﻞ ﻟﻠﻘﻮﻝ ﺃﻧﻪ ﻻ ﺧﻼﻑ‬
‫ﺍﻟﺘﺼﺮﻳﺤﺎﺕ ﹰ‬
‫ﺍﻋﺘﻘﺎﺩﻱ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﺻﻼ!‬
‫ﻛﺒﺮﺕ ﻛﻠﻤﺔ ﺗﺨﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ ﻓﺘﺪﻣﺮ ﺃﺻﻮﻻ ﻭﺃﺟﻴﺎﻻ ﻣﻦ‬
‫ﺑﻌﺪﻫﻢ‪ ،‬ﻭﺣﺴﺎﺏ ﺍﻵﺧﺮﺓ ﺃﺷﻖ!!‬
‫ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺤﺮﺹ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﹰ‬
‫ﻭﺍﻟﺘﺂﻟﻒ ﻣﻊ ﻣﻦ ﻻ ﻳﻤﻜﻦ ﺍﻟﺘﺂﻟﻒ ﻣﻌﻬﻢ ﻻ ﺗﺮ￯ ﻣﻌﺸﺎﺭﻩ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ‬
‫ﻣﻊ ﺃﺑﻨﺎﺀ ﻧﻔﺲ ﺍﻷﻣﺔ ﻭﻧﻔﺲ ﺍﻟﺒﻠﺪ ﻭﺃﺣﻴﺎﻧﺎ ﻧﻔﺲ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻳﻮﺍﻟﻲ ﺍﻟﻨﺎﺱ ﻭﻳﻌﺎﺩﻭﻥ ﻋﻠﻰ ﺗﻔﺎﻫﺎﺕ ﻭﺍﻧﺘﻤﺎﺀﺍﺕ ﺣﺰﺑﻴﺔ‬
‫ﻋﺼﺒﻴﺔ ﻣﻘﻴﺘﺔ ﺗﺆﺩﻱ ﻟﺘﻔﺮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺫﻭﻱ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ‬

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‫ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺛﻢ ﻳﺘﺮﻛﻮﻥ ﺍﻟﻤﻮﺍﻻﺓ ﻭﺍﻟﻤﻌﺎﺩﺍﺓ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﻫﻢ ﻭﻫﻮ‬
‫ﺃﺻﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻭﻳﺘﻌﻠﻠﻮﻥ ﺑﻌﻠﻞ ﻭﺍﻫﻴﺔ ﻭﻳﻠﻮﻭﻥ ﻋﻨﻖ‬
‫ﺍﻟﻨﺼﻮﺹ ﻟﻼﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻤﻮﺍﻗﻒ‪ ،‬ﻓﺨﺎﻟﻔﻨﺎ ﺍﻟﻮﺻﻒ‬
‫ﺍﻟﻘﺮﺁﻧﻲ ﻷﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﺄﺻﺒﺤﻨﺎ‬
‫ﻮﻝ‬ ‫ﺃﺷﺪﺍﺀ ﻋﻠﻰ ﺑﻌﻀﻨﺎ ﺭﺣﻤﺎﺀ ﻣﺘﻨﺎﺯﻟﻴﻦ ﻟﻐﻴﺮﻧﺎ ﴿ ﱡﻣ ﹶﺤ ﱠﻤﺪﹲ ﱠﺭ ﹸﺳ ﹸ‬
‫ﺍﻫ ﹾﻢ ﹸﺭ ﱠﻛ ﹰﻌﺎ‬‫ﺎﺭ ﹸﺭ ﹶﺣ ﹶﻤﺎﺀ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﺗ ﹶﹶﺮ ﹸ‬ ‫ﻳﻦ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﺃ ﹺﺷﺪﱠ ﺍﺀ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹸﻜ ﱠﻔ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟ ﱠﻠﻪ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬
‫ﻮﻫ ﹺﻬﻢ‬ ‫ﻼ ﻣﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﻭ ﹺﺭ ﹾﺿﻮﺍﻧﹰﺎ ﹺﺳﻴﻤﺎﻫﻢ ﻓﹺﻲ ﻭﺟ ﹺ‬
‫ﹸ ﹸ‬ ‫ﹶ ﹸ ﹾ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸﻮﻥ ﹶﻓ ﹾﻀ ﹰ ﱢ ﹶ‬ ‫ﹸﺳ ﱠﺠﺪﹰ ﺍ ﹶﻳ ﹾﺒ ﹶﺘﻐ ﹶ‬
‫ﻴﻞ‬‫ﻧﺠ ﹺ‬ ‫ﺍﻹ ﹺ‬‫ﻚ ﹶﻣ ﹶﺜ ﹸﻠ ﹸﻬ ﹾﻢ ﻓﹺﻲ ﺍﻟﺘ ﹾﱠﻮ ﹶﺭ ﹺﺍﺓ ﹶﻭ ﹶﻣ ﹶﺜ ﹸﻠ ﹸﻬ ﹾﻢ ﻓﹺﻲ ﹾ ﹺ‬ ‫ﻮﺩ ﹶﺫﻟﹺ ﹶ‬
‫ﻣﻦ ﹶﺃ ﹶﺛ ﹺﺮ ﺍﻟﺴﺠ ﹺ‬
‫ﱡ ﹸ‬ ‫ﱢ ﹾ‬
‫ﻮﻗ ﹺﻪ‬
‫ﻆ ﹶﻓﺎﺳﺘﹶﻮ￯ ﻋ ﹶﻠﻰ ﺳ ﹺ‬
‫ﹸ‬ ‫ﹶ‬ ‫ﹾ ﹶ‬ ‫ﻄ ﹶﺄ ﹸﻩ ﹶﻓﺂﺯﹶ ﹶﺭ ﹸﻩ ﹶﻓ ﹾ‬
‫ﺎﺳ ﹶﺘ ﹾﻐ ﹶﻠ ﹶ‬ ‫ﻛﹶﺰﹶ ﹾﺭ ﹴﻉ ﹶﺃ ﹾﺧ ﹶﺮ ﹶﺝ ﹶﺷ ﹾ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮﺍ ﹶﻭ ﹶﻋ ﹺﻤ ﹸﻠﻮﺍ‬ ‫ﹺ‬
‫ﺎﺭ ﹶﻭ ﹶﻋﺪﹶ ﺍﻟ ﱠﻠ ﹸﻪ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﻴﻆ ﺑﹺ ﹺﻬ ﹸﻢ ﺍ ﹾﻟ ﹸﻜ ﱠﻔ ﹶ‬ ‫ﺍﻉ ﻟﹺ ﹶﻴ ﹺﻐ ﹶ‬
‫ﺐ ﺍﻟﺰﱡ ﱠﺭ ﹶ‬ ‫ﺠ ﹸ‬ ‫ﹸﻳ ﹾﻌ ﹺ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬
‫ﻴﻤﺎ )‪ ﴾ (٢٩‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪ .‬ﻓﻼ‬ ‫ﺍﻟﺼﺎﻟ ﹶﺤﺎﺕ ﻣﻨ ﹸﹾﻬﻢ ﱠﻣﻐﹾﻔ ﹶﺮ ﹰﺓ ﹶﻭ ﹶﺃ ﹾﺟ ﹰﺮﺍ ﹶﻋﻈ ﹰ‬ ‫ﱠ‬
‫ﺗﺘﺤﻘﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺟﻪ‪،‬‬
‫ﻭﻻ ﺗﺴﺘﻤﺮ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﺸﺮﻉ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻻ ﻳﺄﺗﻲ ﺍﻟﻔﺘﺢ ﺃﺑﺪﹰ ﺍ!‬
‫ﻭﻻ ﺃﺣﺘﺎﺝ ﺃﻥ ﺃﺷﻴﺮ ﻫﻨﺎ ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﺂﻟﻒ ﺍﻟﻤﻌﻨﻴﻴﻦ ﺑﻜﻼﻣﻲ‬
‫ﻳﺨﺘﻠﻔﺎﻥ ﻋﻦ ﺍﻟﻤﻌﺎﻫﺪﺍﺕ ﻭﺍﻻﺗﻔﺎﻗﺎﺕ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻘﻮﻡ ﻣﻊ ﺃﻱ‬
‫ﺃﺣﺪ ﻣﻬﻤﺎ ﺍﺷﺘﺪﺕ ﻋﺪﻭﺍﺗﻪ ﺑﻀﻮﺍﺑﻄﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺣﺘﻰ ﻻ ﻳﺤﺪﺙ‬
‫ﺧﻠﻂ ﻋﻨﺪ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ‪.‬‬

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 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺑﺮﺍﺀﺓ ﻧﺒﻲ ﺍﷲ ﻫﺎﺭﻭﻥ‬
‫ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻨﺎ ﻗﺪ ﻳﻘﻊ ﻓﻲ ﻣﺨﺎﻟﻔﺔ‪ .‬ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻨﺎ ﻗﺪ ﻳﺤﻴﺪ ﺑﺴﺒﺐ‬
‫ﺭﻏﺒﺎﺗﻪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﻭ ﻗﺼﺮ ﻧﻈﺮﻩ‪ .‬ﻭﻧﺴﺄﻝ ﺍﻟﻠﻪ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﺴﻼﻣﺔ!! ﻭﻟﻜﻦ‬
‫ﺃﺳﻮﺃ ﺳﻘﻮﻁ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻢ ﺷﺮﻋﻨﺘﻪ ﻭﺃﺳﻮﺃ ﻣﺨﺎﻟﻔﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺘﻢ ﺑﺎﺳﻢ‬
‫ﺍﻟﺪﻳﻦ ﺑﻞ ﻭﻳﺘﻢ ﺗﺒﺮﻳﺮﻫﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﺗﻬﺎﻡ ﻧﺒﻲ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺍﻟﻠﻪ ﺿﻤﻨﹰﺎ‬
‫ﺑﻤﺎ ﻟﻴﺲ ﻓﻴﻪ‪.‬‬
‫ﻓﺎﻟﺬﻳﻦ ﻳﻘﺪﻣﻮﻥ ﺍﻟﻮﺣﺪﺓ ﻣﻊ ﺃﻱ ﺃﺣﺪ ‪-‬ﻭﻟﻮ ﻛﺎﻥ ﻋﺪﻭﺍ‪ -‬ﻋﻠﻰ‬
‫ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺤﺎﻭﻟﻮﻥ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻮﻻﺀ ﻟﻠﻪ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ ﹰ‬
‫ﻭﺍﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺃﻱ ﺷﻲﺀ ﻳﺆﻳﺪ ﻣﺴﻠﻜﻬﻢ ﺣﺘﻰ ﻻ ﻳﺘﻬﻤﻮﺍ ﺑﻤﺨﺎﻟﻔﺔ‬
‫ﺍﻟﺸﺮﻉ‪ ،‬ﺍﻷﺻﻞ ﺃﻥ ﺗﺴﺘﺪﻝ ﺛﻢ ﺗﻌﺘﻘﺪ‪ ،‬ﺗﺒﺤﺚ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻨﺔ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﻔﻬﻢ ﻣﻨﻀﺒﻂ ﻛﻲ ﺗﺼﻞ‬
‫ﻟﻠﺤﻜﻢ ﺍﻟﺴﻠﻴﻢ ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﻟﻪ ﺍﻋﺘﻘﺪﺕ ﻓﻴﻪ ﻭﺍﻟﺘﺰﻣﺘﻪ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻳﻌﺘﻘﺪ‬
‫ﺃﻭﻻ ﻭﻳﺤﺪﺩ ﻣﺎ ﻳﺮﻳﺪ ﺛﻢ ﻳﺴﺘﺪﻝ ﻳﻘﻊ ﻓﻲ ﺍﻟﻌﺠﺎﺋﺐ ﻭﺍﻷﻣﻮﺭ ﺍﻟﺠﺴﺎﻡ‪.‬‬
‫ﻛﻠﻤﺎ ﻧﺎﻗﺸﺖ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻫﺮﻭﻟﻮﺍ ﻟﻼﺳﺘﺪﻻﻝ ﺑﻘﺼﺔ‬
‫ﻋﺒﺎﺩﺓ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻠﻌﺠﻞ‪ ،‬ﻭﺍﺩﻋﻮﺍ ﻓﻴﻬﺎ ﺃﻥ ﻧﺒﻲ ﺍﻟﻠﻪ ﻫﺎﺭﻭﻥ ﻭﺍﻟﺬﻱ‬
‫ﺧﻠﻔﻪ ﻧﺒﻲ ﺍﻟﻠﻪ ﻣﻮﺳﻰ ﻓﻲ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺇﺫ ﺫﻫﺐ ﻣﻮﺳﻰ ﻟﻤﻴﻘﺎﺕ ﺭﺑﻪ‪،‬‬
‫ﺣﺮﺻﺎ‬
‫ﹰ‬ ‫ﺍﺩﻋﻮﺍ ﺃﻥ ﻧﺒﻲ ﺍﻟﻠﻪ ﻫﺎﺭﻭﻥ ﺗﺮﻛﻬﻢ ﻭﻣﺎ ﻳﻔﻌﻠﻮﻥ ﺩﻭﻥ ﺗﺪﺧﻞ ﻣﻨﻪ‬

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‫ﻋﻠﻰ ﻭﺣﺪﺓ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻧﺼﺤﻬﻢ ﻭﺍﺷﺘﺪ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﻨﺼﺢ‬
‫ﺗﻔﺮﻗﻮﺍ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺑﺠﺮﺃﺓ ﺭﻫﻴﺒﺔ )ﺍﻧﻈﺮ ﻛﻴﻒ ﻗﺪﻡ ﻧﺒﻲ ﺍﻟﻠﻪ ﻫﺎﺭﻭﻥ ﻗﻴﻤﺔ‬
‫ﻭﻥ ﹶﻣﺎ‬ ‫ﺍﻟﻮﺣﺪﺓ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ(! ﻣﺮﺩﺩﻳﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻫ ﹸﺎﺭ ﹸ‬
‫ﺖ ﹶﺃ ﹾﻣ ﹺﺮﻱ )‪ (٩٣‬ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ‬ ‫ﻚ ﺇﹺ ﹾﺫ ﹶﺭ ﹶﺃ ﹾﻳﺘ ﹸﹶﻬ ﹾﻢ ﹶﺿ ﱡﻠﻮﺍ )‪ (٩٢‬ﹶﺃ ﱠﻻ ﹶﺗ ﱠﺘﺒﹺ ﹶﻌ ﹺﻦ ﹶﺃ ﹶﻓ ﹶﻌ ﹶﺼ ﹾﻴ ﹶ‬
‫ﹶﻣﻨﹶ ﹶﻌ ﹶ‬
‫ﺖ ﹶﺑ ﹾﻴ ﹶﻦ‬ ‫ﻴﺖ ﹶﺃﻥ ﹶﺗ ﹸﻘ ﹶ‬
‫ﻮﻝ ﹶﻓ ﱠﺮ ﹾﻗ ﹶ‬ ‫ﺍ ﹾﺑ ﹶﻦ ﹸﺃ ﱠﻡ ﹶﻻ ﺗ ﹾﹶﺄ ﹸﺧ ﹾﺬ ﺑﹺﻠﹺ ﹾﺤ ﹶﻴﺘﹺﻲ ﹶﻭ ﹶﻻ ﺑﹺ ﹶﺮ ﹾﺃ ﹺﺳﻲ ﺇﹺﻧﱢﻲ ﹶﺧ ﹺﺸ ﹸ‬
‫ﺐ ﹶﻗ ﹾﻮﻟﹺﻲ )‪ ﴾ (٩٤‬ﺳﻮﺭﺓ ﻃﻪ‪.‬‬ ‫ﹶﺑﻨﹺﻲ ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬
‫ﻴﻞ ﹶﻭ ﹶﻟ ﹾﻢ ﺗ ﹾﹶﺮ ﹸﻗ ﹾ‬
‫ﻭﻫﺬﺍ ﻣﺜﺎﻝ ﻋﻤﻠﻲ ﻋﻠﻰ ﻣﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ ﺍﻟﻔﻬﻢ ﺍﻟﺨﺎﻃﺊ ﺍﻟﻨﺎﺑﻊ ﻋﻦ‬
‫ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻤﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻻﺟﺘﺰﺍﺀ‪ ،‬ﻓﻘﺪ ﺍﺟﺘﺰﺃﻭﺍ ﺍﻵﻳﺔ‬
‫ﻭﻥ ﹺﻣﻦ ﹶﻗ ﹾﺒ ﹸﻞ‬ ‫ﺃﻭﻻ ﻣﻦ ﺳﻴﺎﻗﻬﺎ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﺬﻱ ﻓﻴﻪ ﴿ ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﻗ ﹶﺎﻝ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻫ ﹸﺎﺭ ﹸ‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹸﻦ ﹶﻓﺎ ﱠﺗﺒﹺ ﹸﻌﻮﻧﹺﻲ ﹶﻭ ﹶﺃﻃﹺﻴ ﹸﻌﻮﺍ ﹶﺃ ﹾﻣ ﹺﺮﻱ )‪(٩٠‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻳﺎ ﹶﻗ ﹾﻮ ﹺﻡ ﺇﹺﻧ ﹶﱠﻤﺎ ﹸﻓﺘﻨﺘﹸﻢ ﺑﹺﻪ ﹶﻭﺇﹺ ﱠﻥ ﹶﺭ ﱠﺑﻜ ﹸﹸﻢ ﱠ‬
‫ﹺ ﹺﹺ‬
‫ﻮﺳﻰ )‪ ﴾ (٩١‬ﺳﻮﺭﺓ ﻃﻪ‪.‬‬ ‫ﻴﻦ ﹶﺣﺘﱠﻰ ﹶﻳ ﹾﺮ ﹺﺟ ﹶﻊ ﺇﹺ ﹶﻟ ﹾﻴﻨﹶﺎ ﹸﻣ ﹶ‬ ‫ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﻟﻦ ﱠﻧ ﹾﺒ ﹶﺮ ﹶﺡ ﹶﻋ ﹶﻠ ﹾﻴﻪ ﹶﻋﺎﻛﻔ ﹶ‬
‫ﺎﻥ ﹶﺃ ﹺﺳ ﹰﻔﺎ‬‫ﻮﺳﻰ ﺇﹺ ﹶﻟﻰ ﹶﻗ ﹾﻮ ﹺﻣ ﹺﻪ ﹶﻏ ﹾﻀ ﹶﺒ ﹶ‬ ‫ﻭﻓﻲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﴿ ﹶﻭ ﹶﻟ ﱠﻤﺎ ﹶﺭ ﹶﺟ ﹶﻊ ﹸﻣ ﹶ‬
‫ﻱ ﹶﺃ ﹶﻋ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﺡ‬ ‫ﺠ ﹾﻠﺘ ﹾﹸﻢ ﹶﺃ ﹾﻣ ﹶﺮ ﹶﺭ ﱢﺑﻜ ﹾﹸﻢ ﹶﻭ ﹶﺃ ﹾﻟ ﹶﻘﻰ ﺍﻷ ﹾﻟ ﹶﻮ ﹶ‬ ‫ﹶﻗ ﹶﺎﻝ ﺑﹺﺌ ﹶﹾﺴ ﹶﻤﺎ ﹶﺧ ﹶﻠ ﹾﻔﺘ ﹸﹸﻤﻮﻧﻲ ﻣﻦ ﹶﺑ ﹾﻌﺪ ﹶ‬
‫ﺱ ﹶﺃ ﹺﺧ ﹺﻴﻪ ﹶﻳ ﹸﺠ ﱡﺮ ﹸﻩ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹶﻗ ﹶﺎﻝ ﺍ ﹾﺑ ﹶﻦ ﹸﺃ ﱠﻡ ﺇﹺ ﱠﻥ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹶﻡ ﹾﺍﺳﺘ ﹾﹶﻀ ﹶﻌ ﹸﻔﻮﻧﹺﻲ ﹶﻭﻛﹶﺎ ﹸﺩﻭ ﹾﺍ‬ ‫ﹶﻭ ﹶﺃ ﹶﺧ ﹶﺬ ﺑﹺ ﹶﺮ ﹾﺃ ﹺ‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﻼ ﺗ ﹾﹸﺸ ﹺﻤ ﹾ‬ ‫ﹶﻳ ﹾﻘ ﹸﺘ ﹸﻠﻮﻧﹶﻨﹺﻲ ﹶﻓ ﹶ‬
‫ﻴﻦ‬ ‫ﺖ ﺑﹺ ﹶﻲ ﺍﻷ ﹾﻋﺪﹶ ﺍﺀ ﹶﻭﻻﹶ ﺗ ﹾﹶﺠ ﹶﻌ ﹾﻠﻨﻲ ﹶﻣ ﹶﻊ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ ﺍﻟ ﱠﻈﺎﻟﻤ ﹶ‬
‫)‪ ﴾ (١٥٠‬ﺃﻱ ﺃﻥ ﻧﺒﻲ ﺍﻟﻠﻪ ﻫﺎﺭﻭﻥ ﻭﺻﻞ ﻟﺤﺎﻟﺔ ﻣﻦ ﺍﻟﻨﺼﺢ ﻭﺍﻟﺘﻮﺟﻴﻪ‬
‫ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﺃﻧﻬﻢ ﻛﺎﺩﻭﺍ ﺃﻥ ﻳﻘﺘﻠﻮﻩ! ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﺻﻤﺖ! ﻭﻛﻴﻒ‬
‫ﻳﻘﺎﻝ ﺗﺮﻛﻬﻢ ﻭﻣﺎ ﻳﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ!‬
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‫ﺇﻧﻬﻢ ﻳﻔﺴﺮﻭﻥ ﻋﺪﻡ ﺍﺗﺒﺎﻉ ﻧﺒﻲ ﺍﻟﻠﻪ ﻫﺎﺭﻭﻥ ﻷﺧﻴﻪ ﻣﻮﺳﻰ ﺑﺄﻧﻪ ﻋﺪﻡ‬
‫ﻚ ﺇﹺ ﹾﺫ ﹶﺭ ﹶﺃ ﹾﻳﺘ ﹸﹶﻬ ﹾﻢ ﹶﺿ ﱡﻠﻮﺍ‬ ‫ﺍﺗﺒﺎﻉ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺒﻠﻴﻎ ﴿ ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻫ ﹸﺎﺭ ﹸ‬
‫ﻭﻥ ﹶﻣﺎ ﹶﻣﻨﹶ ﹶﻌ ﹶ‬
‫ﺖ ﹶﺃ ﹾﻣ ﹺﺮﻱ )‪ ﴾ (٩٣‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻳﻈﻬﺮ ﺑﻄﻼﻧﻪ‬ ‫)‪ (٩٢‬ﹶﺃ ﱠﻻ ﹶﺗ ﱠﺘﺒﹺ ﹶﻌ ﹺﻦ ﹶﺃ ﹶﻓ ﹶﻌ ﹶﺼ ﹾﻴ ﹶ‬
‫ﻣﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﻭﻣﻦ ﺁﻳﺔ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﻭﺇﻧﻤﺎ – ﻭﺭﺍﺟﻊ ﻓﻲ ﺫﻟﻚ ﺗﻔﺴﻴﺮ‬
‫ﺍﺑﻦ ﻛﺜﻴﺮ ﺇﻥ ﺷﺌﺖ – ﻛﺎﻥ ﻋﺘﺎﺏ ﻣﻮﺳﻰ ﻷﺧﻴﻪ ﺃﻧﻪ ﻟﻢ ﻳﺘﺒﻌﻪ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‬
‫ﻭﻳﺨﺮﺝ ﺧﻠﻔﻪ ﻟﻴﺨﺒﺮﻩ ﺑﻤﺎ ﺣﺪﺙ ﻟﻴﻌﻮﺩ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻫﻨﺎ ﻛﺎﻥ ﺭﺩ ﻧﺒﻲ ﺍﻟﻠﻪ‬
‫ﻫﺎﺭﻭﻥ ﺃﻧﻪ ﻟﻮ ﻓﻌﻞ ﻫﺬﺍ ﻟﺘﻔﺮﻗﻮﺍ ﺗﻤﺎﻣﺎ؛ ﻷﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻗﺪ ﻳﺨﺮﺟﻮﻥ‬
‫ﺧﻠﻔﻪ‪ ،‬ﻭﻷﻥ ﻋﺪﻡ ﻭﺟﻮﺩﻩ ﻗﺪ ﻳﺰﻳﺪ ﺍﻟﻤﻔﺘﻮﻧﻴﻦ‪ ،‬ﻓﻈﻞ ﻗﺎﺋﻤﺎ ﺑﻴﻨﻬﻢ‬
‫ﻳﻨﺼﺢ ﻭﻳﺤﺎﺭﺏ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺘﻲ ﻧﺸﺄﺕ ﺑﻴﻨﻬﻢ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻪ ﺣﺘﻰ ﻳﺮﺟﻊ‬
‫ﺇﻟﻴﻪ ﺃﺧﻮﻩ‪ ،‬ﺑﻘﻲ ﻟﻴﻈﻞ ﺻﻤﺎﻡ ﺃﻣﺎﻥ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺑﺎﺑﺎ ﻟﻌﻮﺩﺓ ﺍﻟﻬﺎﻟﻜﻴﻦ‬
‫ﻭﻷﻥ ﺑﻘﺎﺀ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ – ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﺃﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‬
‫ﻭﻧﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ – ﺃﺭﺟﻰ ﻣﻦ ﺍﻓﺘﺮﺍﻕ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺗﻤﺎﻣﺎ‪،‬‬
‫ﺻﺤﻴﺤﺎ ﺇﺫ ﺗﺎﺏ ﻋﺎﺑﺪﻭﺍ ﺍﻟﻌﺠﻞ ﺑﻌﺪ ﻋﻮﺩﺓ ﻧﺒﻲ ﺍﻟﻠﻪ ﻣﻮﺳﻰ‬
‫ﹰ‬ ‫ﻭﻛﺎﻥ ﺫﻟﻚ‬
‫ﻭﻧﺼﺤﻪ ﻟﻬﻢ ﻣﻊ ﺃﺧﻴﻪ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﻟﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺸﺘﻰ‬
‫ﺳﺘﻈﻞ ﺍﻟﻘﻠﻮﺏ ﺷﺘﻰ ﻣﺎ ﻟﻢ ﺗﺘﻮﺣﺪ ﻋﻘﻴﺪﺗﻬﺎ ﻭﻣﺒﺎﺩﺋﻬﺎ!!‬
‫ﺳﺘﻈﻞ ﺍﻟﻘﻠﻮﺏ ﺷﺘﻰ ﻃﺎﻟﻤﺎ ﺍﺑﺘﻐﺖ ﺍﻟﻮﺣﺪﺓ ﺑﻤﺨﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ!!‬

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‫ﺳﺘﻈﻞ ﺍﻟﻘﻠﻮﺏ ﺷﺘﻰ ﻃﺎﻟﻤﺎ ﺣﺮﺻﺖ ﻋﻠﻰ ﺍﻟﺨﺼﻢ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺍﻷﺥ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﺪﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﺒﻴﺐ!!‬
‫ﺳﺘﻈﻞ ﺍﻟﻘﻠﻮﺏ ﺷﺘﻰ ﻃﺎﻟﻤﺎ ﺍﺳﺘﻤﺮﺕ ﺍﻟﻮﺣﺪﺓ ﻫﺪ ﹰﻓﺎ ﺩﻧﻴﻮ ﻳﺎ‬
‫ﻣﺮﺣﻠ ﻴﺎ ﺧﺎﻃ ﹰﻔﺎ‪ ،‬ﻻ ﻫﺪﻓﺎ ﻃﻮﻳﻞ ﺍﻷﻣﺪ ﻳﺆﺧﺬ ﺑﺄﺳﺒﺎﺑﻪ ﻛﻠﻬﺎ ﻭﻧﺴﻴﺮ ﺇﻟﻴﻪ‬
‫ﺧﻄﻮﺓ ﺧﻄﻮﺓ ﻣﺨﻠﺼﻴﻦ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﺘﺒﻌﻴﻦ ﻟﻨﺒﻴﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﺍﻟﺬﻱ ﺟﻤﻊ ﺭﺑﻨﺎ ﺣﻮﻟﻪ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺘﻲ ﻟﻢ ﻳﻜﻦ ﻳﻈﻦ ﺃﺣﺪ ﺃﺑﺪﹰ ﺍ‬
‫ﺃﻧﻬﺎ ﻗﺪ ﺗﺠﺘﻤﻊ‪.‬‬

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‫‪‬‬
‫ﺗﺴﺎﻣﺢ ﻻ ﺩﺭﻭﺷﺔ‬
‫ﻣﻦ أﺷﻬﺮ ﺧﺼﺎﺋﺺ اﻹﺳﻼم وأوﺿﺤﻬﺎ‪ ،‬وﻣﻦ أﻫﻢ‬
‫اﻟﺼﻔﺎت اﻟﺘﻲ ﻳﻨﺒﻐﻲ أن ﻳﺘﺼﻒ ﺑﻬﺎ اﻟﻤﺴﻠﻢ‪،‬‬
‫ﻣﻦ أوﺳﻊ أﺑﻮاب ﺗﺄﻟﻴﻒ اﻟﻘﻠﻮب وﺗﻤﺎﺳﻚ‬
‫اﻟﻤﺠﺘﻤﻌﺎت واﻧﺘﺸﺎر اﻟﻤﺤﺒﺔ واﻟﻬﺪوء واﻟﺘﺮاﺣﻢ‪،‬‬
‫وﻟﻜﻦ ﺷﺄﻧﻬﺎ ﺷﺄن أي ﺷﻲء وأي ﺻﻔﺔ‪ ،‬ﻳﻨﺒﻐﻲ‬
‫أن ﺗﻈﻞ ﻓﻲ اﻹﻃﺎر اﻟﺬي وﺿﻌﺖ ﻓﻴﻪ وﻻ ﺗﺨﺮج‬
‫ﻋﻨﻪ ﺣﺘﻰ ﻻ ﺗﻔﻘﺪ ﻣﻌﻨﺎﻫﺎ وﻳﻨﻌﻜﺲ ﺗﺄﺛﻴﺮﻫﺎ‪..‬‬

‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﺜﻼﺛﻴﺔ ﺍﻷﺻﻠﻴﺔ‬

‫ﺣﺮﻡ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺷﺮﻉ ﺍﻟﻌـﺪﻝ ﻭﺍﻟﻘﺼﺎﺹ‬
‫ﻭﺍﺳﺘﺮﺩﺍﺩ ﺍﻟﺤﻖ‪ ،‬ﻭﻧﺪﺏ ﻭﺣﺚ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﺴﺎﻣﺢ‪.‬‬
‫ﺛﻼﺛﻴﺔ ﺍﻟﻤﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻤﻬﺎ ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﻗﻮﻝ ﺍﻟﻤﻠﻚ ﺟﻞ ﻓﻲ‬
‫ﹶﺎﻉ ﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹶﻣﺎ ﹺﻋﻨﺪﹶ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﺧ ﹾﻴ ﹲﺮ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﻋﻼﻩ ﴿ ﹶﻓ ﹶﻤﺎ ﹸﺃﻭﺗﻴﺘﹸﻢ ﱢﻣﻦ ﹶﺷ ﹾﻲﺀ ﹶﻓ ﹶﻤﺘ ﹸ‬
‫ﻳﻦ ﹶﻳ ﹾﺠﺘﹶﻨ ﹺ ﹸﺒ ﹶ‬
‫ﻮﻥ‬ ‫ﹺ‬
‫ﻮﻥ )‪ (٣٦‬ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﻳﻦ ﹶﺁﻣﻨﹸﻮﺍ ﹶﻭ ﹶﻋ ﹶﻠﻰ ﹶﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻳﺘ ﹶﹶﻮ ﱠﻛ ﹸﻠ ﹶ‬ ‫ﹺ ﹺ‬
‫ﹶﻭ ﹶﺃ ﹾﺑ ﹶﻘﻰ ﻟ ﱠﻠﺬ ﹶ‬
‫ﹺ‬ ‫ﺍﺣ ﹶﺶ ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﻣﺎ ﹶﻏ ﹺﻀ ﹸﺒﻮﺍ ﹸﻫ ﹾﻢ ﹶﻳﻐ ﹺﹾﻔ ﹸﺮ ﹶ‬ ‫ﺍﻹ ﹾﺛ ﹺﻢ ﻭﺍ ﹾﻟ ﹶﻔﻮ ﹺ‬ ‫ﹺ‬
‫ﻳﻦ‬‫ﻭﻥ )‪ (٣٧‬ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶﻛ ﹶﺒﺎﺋ ﹶﺮ ﹾ ﹺ ﹶ ﹶ‬

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‫ﻮﺭ￯ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﹶﻭ ﹺﻣ ﱠﻤﺎ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭ ﹶﺃ ﹾﻣ ﹸﺮ ﹸﻫ ﹾﻢ ﹸﺷ ﹶ‬
‫ﹺ‬
‫ﹾﺍﺳﺘ ﹶﹶﺠﺎ ﹸﺑﻮﺍ ﻟ ﹶﺮ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﺃ ﹶﻗ ﹸﺎﻣﻮﺍ ﱠ‬
‫ﻭﻥ‬‫ﻳﻦ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺻﺎ ﹶﺑ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺒﻐ ﹸﹾﻲ ﹸﻫ ﹾﻢ ﹶﻳﻨﺘ ﹺﹶﺼ ﹸﺮ ﹶ‬ ‫ﹺ‬
‫ﻮﻥ )‪ (٣٨‬ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﹶﺎﻫ ﹾﻢ ﹸﻳ ﹺﻨﻔ ﹸﻘ ﹶ‬ ‫ﹶﺭ ﹶﺯ ﹾﻗﻨ ﹸ‬
‫)‪ (٣٩‬ﹶﻭ ﹶﺟﺰﹶﺍﺀ ﹶﺳ ﱢﻴﺌ ﹴﹶﺔ ﹶﺳ ﱢﻴ ﹶﺌ ﹲﺔ ﱢﻣ ﹾﺜ ﹸﻠ ﹶﻬﺎ ﹶﻓ ﹶﻤ ﹾﻦ ﹶﻋ ﹶﻔﺎ ﹶﻭ ﹶﺃ ﹾﺻ ﹶﻠ ﹶﺢ ﹶﻓ ﹶﺄ ﹾﺟ ﹸﺮ ﹸﻩ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﱠﻠ ﹺﻪ ﺇﹺ ﱠﻧ ﹸﻪ‬
‫ﻚ ﹶﻣﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬﻢ‬ ‫ﻴﻦ )‪ (٤٠‬ﹶﻭ ﹶﻟ ﹶﻤ ﹺﻦ ﺍﻧﺘ ﹶﹶﺼ ﹶﺮ ﹶﺑ ﹾﻌﺪﹶ ﹸﻇ ﹾﻠ ﹺﻤ ﹺﻪ ﹶﻓ ﹸﺄ ﹾﻭ ﹶﻟﺌﹺ ﹶ‬ ‫ﹺﹺ‬
‫ﺐ ﺍﻟ ﱠﻈﺎﻟﻤ ﹶ‬
‫ﹺ‬
‫ﹶﻻ ﹸﻳﺤ ﱡ‬
‫ﹸﻮﻥ ﻓﹺﻲ‬ ‫ﱠﺎﺱ ﹶﻭ ﹶﻳ ﹾﺒﻐ ﹶ‬ ‫ﻮﻥ ﺍﻟﻨ ﹶ‬ ‫ﻳﻦ ﹶﻳ ﹾﻈﻠﹺ ﹸﻤ ﹶ‬ ‫ﹺ‬
‫ﻴﻞ ﹶﻋ ﹶﻠﻰ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﻴﻞ )‪ (٤١‬ﺇﹺﻧ ﹶﱠﻤﺎ ﱠ‬
‫ﺍﻟﺴﺒﹺ ﹸ‬ ‫ﱢﻣﻦ ﹶﺳﺒﹺ ﹴ‬
‫ﹺ‬ ‫ﺽ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﹸﺃ ﹾﻭ ﹶﻟﺌﹺ ﹶ‬‫ﹾﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﻴﻢ )‪ (٤٢‬ﹶﻭ ﹶﻟ ﹶﻤﻦ ﹶﺻ ﹶﺒ ﹶﺮ ﹶﻭ ﹶﻏ ﹶﻔ ﹶﺮ‬ ‫ﺍﺏ ﹶﺃﻟ ﹲ‬ ‫ﻚ ﹶﻟ ﹸﻬﻢ ﹶﻋ ﹶﺬ ﹲ‬
‫ﻮﺭ )‪ ﴾ (٤٣‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‪.‬‬ ‫ﻚ ﹶﻟ ﹺﻤ ﹾﻦ ﹶﻋ ﹾﺰ ﹺﻡ ﹾﺍﻷﹸ ﹸﻣ ﹺ‬ ‫ﺇﹺ ﱠﻥ ﹶﺫﻟﹺ ﹶ‬
‫ﺍﻟﻈﻠﻢ ﻭﺍﻟﺒﻐﻲ ﺣﺮﺍﻡ ﻫﺬﺍ ﻻ ﻣﺮﺍﺀ ﻓﻴﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺪﻝ ﻭﺍﺳﺘﺮﺩﺍﺩ ﺍﻟﺤﻖ‬
‫ﻓﻬﻤﺎ ﺍﻷﺻﻞ ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﻛﻔﻞ ﻟﻜﻞ ﻣﺴﻠﻢ ﺍﺳﺘﺮﺩﺍﺩ ﺣﻘﻪ ﻭﺭﺩ ﺍﻹﻋﺘﺪﺍﺀ‬
‫ﻋﻦ ﻧﻔﺴﻪ ﻣﺎ ﻟﻢ ﻳﺠﺎﻭﺯ ﺍﻟﺤﺪ ﻭﻳﺄﺧﺬ ﺃﻛﺜﺮ ﻣﻤﺎ ﺃﺧﺬ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺟﻌﻞ‬
‫ﺍﻻﻧﺘﺼﺎﺭ ﺿﺪ ﺍﻟﺒﻐﻲ ﻭﺍﺳﺘﺮﺩﺍﺩ ﺍﻟﺤﻖ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﺘﻲ‬
‫ﺟﺎﺀﺕ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‪ ،‬ﻓﺎﻵﻳﺎﺕ ﺑﺪﺃﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻓ ﹶﻤﺎ ﹸﺃﻭﺗﹺﻴﺘﹸﻢ‬
‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮﺍ‬‫ﹶﺎﻉ ﺍ ﹾﻟ ﹶﺤ ﹶﻴﺎﺓ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹶﻣﺎ ﻋﻨﺪﹶ ﺍﻟ ﱠﻠﻪ ﹶﺧ ﹾﻴ ﹲﺮ ﹶﻭ ﹶﺃ ﹾﺑ ﹶﻘﻰ ﻟ ﱠﻠﺬ ﹶ‬ ‫ﱢﻣﻦ ﹶﺷ ﹾﻲﺀ ﹶﻓ ﹶﻤﺘ ﹸ‬
‫ﻮﻥ )‪ ﴾ (٣٦‬ﻭﺟﺎﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﻭﻋﻠﻰ‬ ‫ﹶﻭ ﹶﻋ ﹶﻠﻰ ﹶﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻳﺘ ﹶﹶﻮ ﱠﻛ ﹸﻠ ﹶ‬
‫ﻭﻥ )‪﴾ (٣٩‬‬ ‫ﻳﻦ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺻﺎ ﹶﺑ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺒﻐ ﹸﹾﻲ ﹸﻫ ﹾﻢ ﹶﻳﻨﺘ ﹺﹶﺼ ﹸﺮ ﹶ‬ ‫ﹺ‬
‫ﺭﺑﻬﻢ ﻳﺘﻮﻛﻠﻮﻥ ﴿ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬
‫ﻓﺎﺳﺘﺮﺩﺍﺩ ﺍﻟﺤﻖ ﻭﻣﻌﺎﻗﺒﺔ ﺍﻟﻈﺎﻟﻢ ﻟﻴﺴﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻤﻨﻜﺮﺓ ﻛﻤﺎ‬
‫ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺑﻞ ﻫﻤﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻤﺸﺮﻭﻋﺔ ﺑﻞ ﺍﻟﻤﺤﻤﻮﺩﺓ‪ ،‬ﻓﻤﻦ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺇﺫﺍ ﺃﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺃﺳﺎﺀ ﺍﻷﺩﺏ ﻭﺃﺳﺎﺀ ﺍﻟﻔﻌﻞ ﻭﺯﺍﺩ ﺑﻐﻴﻪ‬

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 ‫ﻭﻟﻤﺜﻞ ﻫﺬﺍ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺍﻷﺧﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﺍﺳﺘﺮﺩﺍﺩ ﺍﻟﺤﻖ ﻣﻨﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻤﺜﺎﻟﻴﺔ ﻟﻴﺴﺖ ﻓﻲ ﺃﻥ ﻳﺘﻠﻘﻰ ﺍﻟﻤﺮﺀ ﺍﻟﺼﻔﻌﺎﺕ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‬
‫ﻭﻻ ﻳﺘﺤﺮﻙ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻤﺜﺎﻟﻴﺔ ﺃﻥ ﻳﻌﺎﻣﻞ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑﻤﺎ ﻳﺴﺘﺤﻖ‪ ،‬ﻓﺎﺳﺘﺮﺩﺍﺩ‬
‫ﺍﻟﺤﻖ ﺑﺎﻟﻌﺪﻝ ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﻨﻜﺮ ﻫﻮ ﺗﺠﺎﻭﺯ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﻌﻘﻮﺑﺔ‬
‫ﻭﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﺎﻟﺴﻴﺌﺔ ﺑﺎﻟﺴﻴﺌﺔ ﻻ ﺗﺰﻳﺪ‪ ،‬ﻭﺍﻟﻔﺠﺮ ﻓﻲ ﺍﻟﺨﺼﻮﻣﺔ ﻻ ﻳﺠﻮﺯ‪،‬‬
‫ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺴﺘﻐﻞ ﺃﺑﺴﻂ ﺇﺳﺎﺀﺓ ﺗﺤﺪﺙ ﻟﻪ ﻟﻴﺮﺩﻫﺎ ﻋﺸﺮﺍﺕ‬
‫ﺍﻷﺿﻌﺎﻑ ﻭﻫﺬﺍ ﻣﺤﺮﻡ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟﻤﺤﻤﻮﺩ‪.‬‬
‫ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﺩﻝ ﺣﺚ ﺍﻹﺳﻼﻡ ﺫﻟﻚ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ‬
‫ﺎﻗ ﹸﺒﻮ ﹾﺍ ﺑﹺ ﹺﻤ ﹾﺜ ﹺﻞ ﹶﻣﺎ‬
‫ﺍﻻﻧﺘﺼﺎﺭ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﺴﺎﻣﺢ ﴿ ﻭﺇﹺ ﹾﻥ ﻋﺎ ﹶﻗﺒﺘﹸﻢ ﹶﻓﻌ ﹺ‬
‫ﹶ ﹶ ﹾ ﹾ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺮﻳﻦ )‪ ﴾ (١٢٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬ ‫ﻠﺼﺎﺑﹺ ﹶ‬ ‫ﹸﻋﻮﻗ ﹾﺒﺘﹸﻢ ﺑﹺﻪ ﹶﻭ ﹶﻟﺌﻦ ﹶﺻ ﹶﺒ ﹾﺮﺗ ﹾﹸﻢ ﹶﻟ ﹸﻬ ﹶﻮ ﺧﹶ ﹾﻴ ﹲﺮ ﱢﻟ ﱠ‬
‫ﻮﺭ )‪ ﴾(٤٣‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‪.‬‬ ‫﴿ﻭ ﹶﻟ ﹶﻤﻦ ﹶﺻ ﹶﺒ ﹶﺮ ﹶﻭ ﹶﻏ ﹶﻔ ﹶﺮ ﺇﹺ ﱠﻥ ﹶﺫﻟﹺ ﹶﻚ ﹶﻟ ﹺﻤ ﹾﻦ ﹶﻋ ﹾﺰ ﹺﻡ ﹾﺍﻷﹸ ﹸﻣ ﹺ‬
‫ﹶ‬
‫ﺎﺹ ﻓﹺﻲ ﺍ ﹾﻟ ﹶﻘ ﹾﺘ ﹶﻠﻰ ﺍ ﹾﻟ ﹸﺤ ﱡﺮ‬ ‫ﹺ‬
‫ﺐ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹸﹸﻢ ﺍ ﹾﻟﻘ ﹶﺼ ﹸ‬
‫ﹺ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﻛﹸﺘ ﹶ‬
‫ﹺ‬
‫﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﺑﹺﺎ ﹾﻟ ﹸﺤ ﱢﺮ ﹶﻭﺍ ﹾﻟ ﹶﻌ ﹾﺒﺪﹸ ﺑﹺﺎ ﹾﻟ ﹶﻌ ﹾﺒ ﹺﺪ ﹶﻭﺍﻷﹸﻧ ﹶﺜﻰ ﺑﹺﺎﻷﹸﻧ ﹶﺜﻰ ﹶﻓ ﹶﻤ ﹾﻦ ﹸﻋ ﹺﻔ ﹶﻲ ﹶﻟ ﹸﻪ ﹺﻣ ﹾﻦ ﹶﺃ ﹺﺧ ﹺﻴﻪ ﹶﺷ ﹾﻲ ﹲﺀ‬
‫ﻴﻒ ﱢﻣﻦ ﱠﺭ ﱢﺑﻜ ﹾﹸﻢ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤ ﹲﺔ‬ ‫ﻚ ﺗﹶﺨﹾ ﹺﻔ ﹲ‬ ‫ﺎﻥ ﹶﺫﻟﹺ ﹶ‬‫ﻭﻑ ﹶﻭ ﹶﺃ ﹶﺩﺍﺀ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﺑﹺﺈﹺ ﹾﺣ ﹶﺴ ﹴ‬‫ﹶﻓﺎ ﱢﺗﺒﺎﻉ ﺑﹺﺎ ﹾﻟﻤﻌﺮ ﹺ‬
‫ﹶ ﹲ ﹶ ﹾﹸ‬
‫ﹺ‬ ‫ﹶﻓ ﹶﻤ ﹺﻦ ﺍ ﹾﻋﺘﹶﺪﹶ ￯ ﹶﺑ ﹾﻌﺪﹶ ﹶﺫﻟﹺ ﹶ‬
‫ﻴﻢ )‪ ﴾ (١٧٨‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﺍﺏ ﹶﺃﻟ ﹲ‬ ‫ﻚ ﹶﻓ ﹶﻠ ﹸﻪ ﹶﻋ ﹶﺬ ﹲ‬
‫ﺍﻟﺴ ﹶﻌ ﹺﺔ ﹶﺃﻥ ﹸﻳ ﹾﺆﺗﹸﻮﺍ ﹸﺃ ﹾﻭﻟﹺﻲ ﺍ ﹾﻟ ﹸﻘ ﹾﺮ ﹶﺑﻰ‬ ‫ﹺ‬
‫﴿ ﹶﻭ ﹶﻻ ﹶﻳ ﹾﺄﺗ ﹺﹶﻞ ﹸﺃ ﹾﻭ ﹸﻟﻮﺍ ﺍ ﹾﻟ ﹶﻔ ﹾﻀ ﹺﻞ ﻣﻨﻜ ﹾﹸﻢ ﹶﻭ ﱠ‬
‫ﻴﻞ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹾﻟ ﹶﻴ ﹾﻌ ﹸﻔﻮﺍ ﹶﻭ ﹾﻟ ﹶﻴ ﹾﺼ ﹶﻔ ﹸﺤﻮﺍ ﹶﺃ ﹶﻻ‬ ‫ﻳﻦ ﻓﹺﻲ ﹶﺳﺒﹺ ﹺ‬ ‫ﺎﺟ ﹺﺮ ﹶ‬‫ﻴﻦ ﹶﻭﺍ ﹾﻟ ﹸﻤ ﹶﻬ ﹺ‬ ‫ﹺ‬
‫ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹶﺴﺎﻛ ﹶ‬

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 ‫ﹺ‬ ‫ﹺ‬ ‫ﺗ ﹺ‬
‫ﻴﻢ )‪ ﴾ (٢٢‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.‬‬ ‫ﻮﺭ ﱠﺭﺣ ﹲ‬ ‫ﻮﻥ ﹶﺃﻥ ﹶﻳﻐﹾﻔ ﹶﺮ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻟﻜ ﹾﹸﻢ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﻏ ﹸﻔ ﹲ‬
‫ﹸﺤ ﱡﺒ ﹶ‬
‫ﺎﻟﺴ ﹶﻮ ﹺﺀ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻝ ﺇﹺﻻﱠ ﹶﻣﻦ ﹸﻇﻠﹺ ﹶﻢ ﹶﻭﻛ ﹶ‬
‫ﹶﺎﻥ ﺍﻟ ﹼﻠ ﹸﻪ‬ ‫ﺐ ﺍﻟ ﹼﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﺠ ﹾﻬ ﹶﺮ ﺑﹺ ﱡ‬
‫ﹺ‬
‫﴿ ﻻﱠ ﹸﻳﺤ ﱡ‬
‫ﻴﻤﺎ )‪ (١٤٨‬ﺇﹺﻥ ﹸﺗ ﹾﺒﺪﹸ ﻭ ﹾﺍ ﹶﺧ ﹾﻴ ﹰﺮﺍ ﹶﺃ ﹾﻭ ﺗﹸﺨﹾ ﹸﻔﻮ ﹸﻩ ﹶﺃ ﹾﻭ ﹶﺗ ﹾﻌ ﹸﻔﻮ ﹾﺍ ﹶﻋﻦ ﹸﺳ ﹶﻮ ﹴﺀ ﹶﻓﺈﹺ ﱠﻥ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺳﻤﻴ ﹰﻌﺎ ﹶﻋﻠ ﹰ‬
‫ﹶﺎﻥ ﹶﻋ ﹸﻔ ‪y‬ﻮﺍ ﹶﻗ ﹺﺪ ﹰﻳﺮﺍ )‪ ﴾ (١٤٩‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﺍﻟ ﹼﻠ ﹶﻪ ﻛ ﹶ‬
‫ﺇﺫﻥ‪ ،‬ﻓﺎﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻌﻔﻮ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﺩﺍﺩ ﻗﺮﺑﺔ‬
‫ﺇﻟﻰ ﺍﻟﻠﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﺸﺎﺋﻊ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﺃﻥ ﺍﻟﺘﺴﺎﻣﺢ ﻓﺮﻳﻀﺔ ﻭﺃﺧﺬ ﺍﻟﺤﻖ‬
‫ﺑﺎﻟﻤﻌﺮﻭﻑ ﺣﺮﺍﻡ ﻓﻬﻮ ﻣﻔﻬﻮﻡ ﺧﺎﻃﺊ ﻣﺨﻠﻮﻁ ﺃﺩ￯ ﺇﻟﻰ ﺗﺤﺮﻳﻢ‬
‫ﺍﻟﺤﻼﻝ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻃﺎﻟﺐ ﻣﺴﻠﻢ ﺑﺤﻘﻪ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﺪﻳﻨﺎ ﻭﺻﻒ‬
‫ﺑﺎﻟﻄﻤﻊ ﻭﺍﻟﺠﺸﻊ ﻭﺍﻟﻘﺴﻮﺓ ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﺃﻳﻦ ﺃﻧﺖ ﻣﻦ ﺍﻹﺳﻼﻡ؟!‬
‫ﻭﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻧﺰﻝ ﻣﻦ ﻋﻨﺪ ﺭﺏ ﺍﻟﺒﺸﺮ ﻻ ﻳﺠﻮﺭ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﻟﻤﻈﻠﻮﻡ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﺍﻟﺒﺸﺮ ﻳﻄﺎﻟﺒﻮﻥ ﺍﻟﻤﻈﻠﻮﻡ ﺩﻭﻣﺎ ﺑﺎﻟﺘﺴﺎﻣﺢ ﻛﻲ ﻳﺮﻓﻌﻮﺍ ﻋﻦ ﺃﻧﻔﺴﻬﻢ‬
‫ﺣﺮﺝ ﺍﻟﻮﻗﻮﻑ ﺿﺪ ﺍﻟﻤﻌﺘﺪﻱ‪ ،‬ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﻓﺄﻋﻄﻰ ﻟﻠﻤﻌﺘﺪ￯ ﻋﻠﻴﻪ‬
‫ﺣﻘﻪ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺭ ﻭﺧ ﹼﻴﺮﻩ ﻓﻲ ﺃﻥ ﻳﻌﻔﻮ ﻓﻴﻜﻮﻥ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ ﺫﻟﻚ ﻣﺜﻼ ﺗﺤﺮﻳﻢ ﺃﺧﺬ ﺍﻟﻀﻤﺎﻥ ﺃﻭ ﻣﺎ‬
‫ﻳﺴﻤﻰ ﺑﺎﻟﻌﻮﺽ‪ ،‬ﻳﻔﺴﺪ ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ ﻣﺎﻟﻪ ﺃﻭ ﺳﻴﺎﺭﺗﻪ ﺃﻭ ﺑﻴﺘﻪ‬

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‫ﻭﻣﺎ ﺷﺎﺑﻪ ﺛﻢ ﻳﺤﻤﻞ ﺍﻟﻨﺎﺱ ﺻﺎﺣﺐ ﺍﻟﺸﻲﺀ ﺍﻟﺘﺎﻟﻒ ﺗﻜﻠﻔﺔ ﺧﻄﺄ‬
‫ﻏﻴﺮﻩ ﻭﻳﻘﻮﻟﻮﻥ )ﺍﻟﻌﻮﺽ ﺣﺮﺍﻡ( ﻭﺇﺫﺍ ﻃﺎﻟﺐ ﺑﻪ ﻭﺃﺧﺬﻩ ﺍﻧﺘﻘﺪﻭﻩ‬
‫ﻭﺍﻧﺘﻘﺼﻮﻩ ﻭﻭﺻﻔﻮﻩ ﺑﺄﺳﻮﺃ ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺍﻟﺸﺮﻉ ﺃﻟﺰﻡ‬
‫ﺍﻟﻤﺘﻠﻒ ﺑﺘﻌﻮﻳﺾ ﻣﺎﻟﻚ ﺍﻟﺸﻲﺀ ﻋﻤﺎ ﺃﺗﻠﻔﻪ ﻟﻪ‪ ،‬ﻭﺭﺍﺟﻊ ﻓﻲ ﺫﻟﻚ‬
‫ﻛﻞ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺇﻥ ﺷﺌﺖ‪ ،‬ﺃﻣﺎ ﺃﻥ ﻳﺮﻓﺾ ﺍﻟﻤﺎﻟﻚ ﺃﺧﺬ ﺍﻟﻌﻮﺽ‬
‫ﻓﻬﺬﺍ ﻓﻀﻞ ﻣﻨﻪ ﻭﻣﻨﺔ ﻭﻛﺮﻡ ﻳﺤﻤﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺪﺭﻭﺷﺔ‬
‫ﺇﻥ ﺗﺤﺮﻳﻒ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺘﺴﺎﻣﺢ ﻟﻢ ﻳﻜﻦ ﺳﻮ￯ ﺣﻠﻘﺔ ﻣﻦ ﺳﻠﺴﻠﺔ‬
‫ﺍﻟﺪﺭﻭﺷﺔ ﺍﻟﺘﻲ ﺗﻌﻴﺸﻬﺎ ﺍﻷﻣﺔ‪.‬‬
‫ﺍﻷﻣﺔ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ﺣﺐ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‬
‫‪-‬ﻣﻬﻤﺎ ﻏﻼ ﺛﻤﻨﻪ ﻭﻣﻬﻤﺎ ﺃﺗﻰ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺎﺏ ﻛﺮﺍﻣﺘﻬﺎ‪ -‬ﻋﻤﺪﺕ‬
‫ﺇﻟﻰ ﺗﺠﻤﻴﻞ ﺻﻮﺭﺓ ﺍﻟﺘﺨﺎﺫﻝ ﻭﺍﻟﺨﻨﻮﻉ ﻭﺍﻟﻤﺬﻟﺔ ﻹﻇﻬﺎﺭﻫﺎ ﻓﻲ ﺻﻮﺭﺓ‬
‫ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻌﻔﻮ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺘﺴﺎﻣﺢ ﺃﺻﻼ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻦ ﻗﻮﺓ ﻭﻋﺰﺓ‬
‫ﻭﻗﺪﺭﺓ ﻣﻦ ﺍﻟﻤﺘﺴﺎﻣﺢ ﻋﻠﻰ ﺍﺳﺘﺮﺩﺍﺩ ﺣﻘﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺤﻖ‬
‫ﺃﺻﻼ ﻻ ﻳﻤﻠﻚ ﺍﺳﺘﺮﺩﺍﺩ ﺣﻘﻪ ﻭﻻ ﻳﻤﻠﻚ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻨﻔﺴﻪ ﻓﻬﺬﺍ ﻣﻈﻠﻮﻡ‬
‫ﻣﻘﻬﻮﺭ ﻻ ﻣﺘﺴﺎﻣﺢ ﻣﺘﻔﻀﻞ‪.‬‬

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‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺴﺎﻣﺤﺎ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻳﺎ‪ ،‬ﺃﻣﺎ ﺃﻥ‬
‫ﺗﺘﺮﻙ ﻧﻔﺴﻚ ﻓﻲ ﺿﻌﻔﻚ ﻭﻫﻮﺍﻧﻚ ﻭﺗﺮﻓﺾ ﺃﻥ ﺗﺘﺨﺬ ﺳﻠﻢ ﺍﻟﺮﻗﻲ‬
‫ﻭﺍﻟﺼﻌﻮﺩ ﻭﺗﺮﻓﺾ ﺃﻥ ﺗﺪﻓﻊ ﺿﺮﻳﺒﺔ ﺍﻟﺘﻘﺪﻡ ﺛﻢ ﺗﺴﻤﻲ ﺗﺤﻤﻠﻚ‬
‫ﻟﺼﻔﻌﺎﺕ ﺍﻟﻌﺎﻟﻢ ﻟﻚ ﺗﺴﺎﻣﺤﺎ ﻓﻬﺬﺍ ﻛﺬﺏ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﺬﻟﺔ ﻭﻫﻮﺍﻥ‬
‫ﻷﻧﻚ ﻻ ﺗﻤﻠﻚ ﺃﺻﻼ ﺭﺩ ﺍﻟﺼﻔﻌﺔ ﻭﻻ ﺍﺳﺘﺮﺩﺍﺩ ﺣﻘﻚ‪ ،‬ﻭﻟﻢ ﺗﺄﺧﺬ‬
‫ﺑﺄﺳﺒﺎﺏ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﻳﺄﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺩﻓﻊ ﺍﻟﺒﻐﻲ‬
‫ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺪ ﺃﺩ￯ ﻣﺎ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﻈﻠﻮﻡ ﺳﻴﻨﺼﺮﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻦ‬
‫ﺭﻛﻦ ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻭﺳﻤﻰ ﺿﻌﻔﻪ ﺗﺴﺎﻣﺤﺎ ﻓﻬﻮ ﻣﺴﺘﻤﺮﺉ ﻟﻠﻬﻮﺍﻥ‬
‫ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻳﺄﻛﻞ ﺍﻟﺨﺒﺰ ﺑـ“ﺍﻟﺠﺒﻦ“‪.‬‬
‫ﺇﻥ ﺣﺎﻟﺔ ﺍﻟﺪﺭﻭﺷﺔ ﺍﻟﻤﺴﻤﺎﺓ ﻛﺬﺑﺎ ﺑﺎﻟﺘﺴﺎﻣﺢ ﺗﻤﺖ ﺻﻨﺎﻋﺘﻬﺎ ﺑﻤﻬﺎﺭﺓ‬
‫ﻭﺇﺗﻘﺎﻥ ﻭﻟﻢ ﺗﻜﻦ ﻭﻟﻴﺪﺓ ﺍﻟﻠﺤﻈﺔ‪ ،‬ﻓﺂﻳﺎﺕ ﻛﺎﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﻋﺎﻟﻴﺎ ﻓﻲ ﺳﻮﺭﺓ‬
‫ﺍﻟﺸﻮﺭ￯ ﻻ ﺗﻜﺎﺩ ﺗﺠﺪ ﺩﺍﻋﻴﺔ ﺃﻭﻣﻌﻠﻤﺎ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﻟﻴﺸﺮﺣﻬﺎ‪.‬‬
‫ﻳﻘﺮﺃﻫﺎ ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻓﻲ ﺧﺘﻤﺔ ﺭﻣﻀﺎﻥ ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺎ‬
‫ﻳﻦ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺻﺎ ﹶﺑ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺒﻐ ﹸﹾﻲ ﹸﻫ ﹾﻢ‬ ‫ﹺ‬
‫ﺷﺮﺡ ﺗﺠﺎﻭﺯ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬
‫ﻭﻥ )‪ (٣٩‬ﹶﻭ ﹶﺟﺰﹶ ﺍﺀ ﹶﺳ ﱢﻴﺌ ﹴﹶﺔ ﹶﺳ ﱢﻴ ﹶﺌ ﹲﺔ ﱢﻣ ﹾﺜ ﹸﻠ ﹶﻬﺎ ﴾ ﻭﻣﺮ ﻋﻠﻴﻪ ﻣﺮﻭﺭﺍ‬ ‫ﹶﻳﻨﺘ ﹺﹶﺼ ﹸﺮ ﹶ‬
‫ﺧﺎﻃﻔﺎ ﺛﻢ ﺃﺳﻬﺐ ﻭﺯﺍﺩ ﻭﻋﺎﺩ ﻓﻲ ﺷﺮﺣﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻓ ﹶﻤ ﹾﻦ ﹶﻋ ﹶﻔﺎ‬
‫ﺤﺐ ﺍﻟ ﱠ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪ ﴾ (٤٠‬ﻳﺬﻛﺮ‬ ‫ﻈﺎﻟﻤ ﹶ‬ ‫ﹶﻭ ﹶﺃ ﹾﺻ ﹶﻠ ﹶﺢ ﹶﻓ ﹶﺄ ﹾﺟ ﹸﺮ ﹸﻩ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﱠﻠﻪ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳ ﱡ‬
‫ﺃﺣﺎﺩﻳﺚ ﻋﻔﻮ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺗﺠﺎﻭﺯﻩ ﻭﻟﻜﻦ‬

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 ‫ﻻ ﻳﺬﻛﺮ ﺃﺑﺪﹰ ﺍ ﻣﺜ ﹰ‬
‫ﻼ ﺃﻭﺍﻣﺮ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﻘﺘﻞ‬
‫ﺑﻌﺾ ﺍﻟﻄﻐﺎﺓ ﺍﻟﻌﺘﺎﺓ ﺃﻣﺜﺎﻝ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﺐ‬
‫ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺍﻹﺳﻼﻡ ﻭﻧﺴﺎﺀ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ‬
‫ﺷﻌﺮﻩ ﻭﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻮﺣﺪ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺿﺪﻩ‪.‬‬
‫ﻳﺘﺤﺪﺙ ﻋﻦ ﻋﻔﻮ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻦ ﺃﻫﻞ ﻣﻜﺔ‬
‫ﻓﻲ ﺍﻟﻔﺘﺢ ﻭﻻ ﻳﺬﻛﺮ ﺃﻥ ﻓﻲ ﻧﻔﺲ ﺍﻟﻔﺘﺢ ﺃﻣﺮ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﺑﻘﺘﻞ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺘﻌﻠﻘﻴﻦ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ‬
‫ﻭﻟﻢ ﻳﺸﻤﻠﻬﻢ ﺑﻌﻔﻮﻩ ﻭﺗﺴﺎﻣﺤﻪ ﻟﺸﺪﺓ ﺟﺮﻣﻬﻢ‪ ،‬ﺑﻞ ﻭﻳﺆﻟﻔﻮﻥ ﻭﻳﺮﺩﺩﻭﻥ‬
‫ﻗﺼﺼﺎ ﻟﻢ ﺗﺜﺒﺖ ﺳﻨﺪﹰ ﺍ ﻭﻻ ﺗﺼﺢ ﻣﺘﻨﺎ ﻛﺎﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻠﻘﻲ‬
‫ﹰ‬
‫ﺍﻟﻘﻤﺎﻣﺔ ﺃﻣﺎﻡ ﺑﻴﺖ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﻮﻣ ﻴﺎ ﻓﻠﻤﺎ ﻓﻘﺪﻩ‬
‫ﺍﻟﻨﺒﻲ ﻳﻮﻣﺎ ﺳﺄﻝ ﻋﻨﻪ ﻓﻌﻠﻢ ﺃﻧﻪ ﻣﺮﻳﺾ ﻓﺬﻫﺐ ﻟﻌﻴﺎﺩﺗﻪ‪ ،‬ﻗﻞ ﻟﻲ ﺑﺎﻟﻠﻪ‬
‫ﻋﻠﻴﻚ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺣﺎﻛﻤﺎ ﻭﻗﺎﺋﺪﺍ ﻫﻞ‬
‫ﺳﻴﺠﺮﺅ ﺃﺣﺪﻫﻢ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﻌﻪ ﻭﻳﻮﻣﻴﺎ! ﻭﺇﻥ ﻋﻔﺎ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﺄﻳﻦ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺭﺩ ﻫﺬﺍ‬
‫ﺍﻹﻳﺬﺍﺀ ﻋﻦ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻣﻨﻌﻪ؟!‬
‫ﺗﺮﺩﺩ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺑﻮﺻﻔﻬﺎ ﺩﻻﻻﺕ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻣﺢ ﻭﻟﻜﻨﻬﺎ‬
‫ﺧﻠﻂ ﺑﻴﻦ ﺍﻟﺘﺴﺎﻣﺢ ﻭﻗﺒﻮﻝ ﺍﻹﻫﺎﻧﺔ‪ ،‬ﻭﻣﺎ ﺻﺢ ﻣﻨﻬﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ‪.‬‬
‫ﺃﻳﻀﺎ ﺍﻟﻘﺼﺺ ﻭﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﺪﻝ ﻋﻠﻰ ﻗﻮﺓ‬
‫ﻭﻟﻜﻦ ﻳﻘﺎﻝ ﻣﻌﻪ ﹰ‬
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‫ﺍﻟﻤﺴﻠﻢ ﻭﻣﻬﺎﺑﺘﻪ ﻭﺍﺳﺘﺮﺩﺍﺩﻩ ﻟﺤﻘﻪ ﺇﻥ ﺃﺭﺍﺩ ﺣﺘﻰ ﺗﻜﺘﻤﻞ ﺍﻟﺼﻮﺭﺓ‬
‫ﻭﺷﻤﻮﻟﻴﺘﻬﺎ ﻓﻲ ﻋﻘﻠﻴﺔ ﻭﻭﺟﺪﺍﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﻳﻔﺮﻕ ﺍﻟﻤﺴﻠﻢ ﺑﻴﻦ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻤﺬﻟﺔ‪ ،‬ﻭﻳﻌﻠﻢ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﺃﻥ‬
‫ﺍﻟﺘﺴﺎﻣﺢ ﺗﻔﻀﻞ ﻭﺗﻜﺮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻼ ﻳﺤﺪﺙ ﻫﺬﺍ ﺍﻻﺑﺘﺰﺍﺯ‬
‫ﺍﻟﺸﺎﺋﻊ ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﺍﻟﻤﺴﻠﻢ ﻋﻦ ﻧﻔﺴﻪ ﺍﻟﺒﻐﻲ ﻳﻮﺻﻒ ﺑﺄﺷﺪ ﺍﻷﻭﺻﺎﻑ‬
‫ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻫﺬﺍ ﻫﻮ ﺗﺴﺎﻣﺢ ﺍﻹﺳﻼﻡ؟!‬
‫ﻧﻌﻢ ﻫﻮ‪ ،‬ﺗﺴﺎﻣﺢ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻘﻮﺓ ﻻ ﻋﻠﻰ‬
‫ﺍﻟﺬﻝ ﻭﺍﻟﻤﻬﺎﻧﺔ ﻭﺇﺩﺍﺭﺓ ﺍﻟﺨﺪﻭﺩ ﻟﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺴﻠﻰ‪.‬‬
‫ﺃﻳﻀﺎ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺑﻌﻀﻬﻢ ﺇﺫﺍ ﻃﺎﻟﺐ‬
‫ﻭﻟﻸﺳﻒ ﻳﺤﺪﺙ ﻫﺬﺍ ﹰ‬
‫ﺑﻪ ﻣﺴﻠﻢ ﻳﺒﺪﻭ ﻋﻠﻴﻪ ﺳﻤﺎﺕ ﺍﻟﺘﺪﻳﻦ ﺑﺤﻘﻮﻗﻪ ﺍﺑﺘﺰﻭﻩ‪ ،‬ﻛﻴﻒ ﺗﻘﻮﻝ‬
‫ﻫﺬﺍ ﻭﺃﻧﺖ ﻣﻠﺘﺰﻡ؟!‬
‫ﺃﻫﺬﺍ ﻫﻮ ﺇﺳﻼﻣﻜﻢ؟!‬
‫ﻫﺬﺍ ﺇﺳﻼﻡ ﻻ ﻧﻌﺮﻓﻪ‪ ،‬ﺭﻏﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺘﺤﺪﺙ ﻋﺎﺩﺓ ﻻ ﺗﺠﺪﻩ‬
‫ﻣﻠﻴﻤﺎ ﻣﻦ ﻣﺴﺘﺤﻘﺎﺗﻪ ﻋﻨﺪ ﺃﺣﺪ ﻭﻻ ﻳﻘﺒﻞ ﺇﻫﺎﻧﺔ ﻣﻦ ﺃﺣﺪ ﻭﻟﻜﻦ‬
‫ﻳﺘﺮﻙ ﹰ‬
‫ﺍﻧﻄﺒﺎﻋﺎ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺨﻠﻖ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﹰ‬ ‫ﺍﻟﻨﺎﺱ ﺃﺧﺬﻭﺍ‬
‫ﺿﻌﻴ ﹰﻔﺎ ﻣﻬﺎﻧﹰﺎ ﻣﺘﻨﺎﺯﻻﹰ ﻳﻠﻌﺐ ﺑﻪ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻄﺮﻗﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻧﻄﺒﺎﻉ‬
‫ﺧﺎﻃﺊ ﺗﻤﺎﻣﺎ‪.‬‬

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 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﻮﺍﺯﻥ ﻫﻮ ﺍﻟﺤﻞ‬
‫ﻭﺑﺎﻟﻘﻄﻊ ﻟﻴﺲ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻬﺬﺍ ﺍﻟﻜﻼﻡ ﻫﻮ ﺗﺮﻙ ﺍﻟﺘﺴﺎﻣﺢ ﺑﺎﻟﻜﻠﻴﺔ؛‬
‫ﻭﺇﻻ ﻭﻗﻌﻨﺎ ﻓﻴﻤﺎ ﻧﻨﺘﻘﺪ ﻣﻦ ﺃﺧﺬ ﻧﺼﻒ ﺍﻟﺼﻮﺭﺓ ﻭﺗﺮﻙ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻤﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻟﺘﻮﺳﻂ‪.‬‬
‫ﻓﻠﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺘﺴﺎﻣﺢ ﻭﻳﺘﻔﻀﻞ ﻛﻤﺎ ﻳﺸﺎﺀ ﻭﻳﺮﺟﻮ ﻣﻦ ﺍﻟﻠﻪ ﺍﻷﺟﺮ‬
‫ﻣﺎﺩﺍﻡ ﺍﻟﺘﺴﺎﻣﺢ ﻋﻦ ﻋﺰﺓ ﻭﻗﻮﺓ ﻻ ﻣﺬﻟﺔ ﻭﺿﻌﻒ‪ ،‬ﻭﻟﻜﻦ ﻓﻲ ﺑﻌﺾ‬
‫ﺍﻷﺣﻴﺎﻥ ﻳﻨﺒﻐﻲ – ﻓﻲ ﺭﺃﻳﻲ ‪ -‬ﺃﻥ ﻳﻨﻈﺮ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﻻ ﻳﻜﻮﻥ‬
‫ﺍﻟﻘﺮﺍﺭ ﺃﻧﺎﻧﻴﺎ ﻣﺤﻀﺎ‪ .‬ﻓﺎﻟﺘﺴﺎﻣﺢ ﻻ ﻳﻔﻬﻤﻪ ﻛﻞ ﺃﺣﺪ ﻭﻻ ﻳﺆﺗﻲ ﺛﻤﺎﺭﻩ‬
‫ﻣﻊ ﻛﻞ ﺧﺼﻢ؛ ﻟﺬﺍ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ﻭﺃﺧﺬ ﺍﻟﺤﻖ ﻭﺷﺮﻉ ﺍﻟﺘﺴﺎﻣﺢ ﻛﻲ‬
‫ﻳﻨﻈﺮ ﺍﻟﻤﺴﻠﻢ ﺃﻳﻬﻤﺎ ﺃﻧﻔﻊ ﺑﺤﺴﺐ ﺍﻟﻤﻮﻗﻒ؟!‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺃﻥ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻛﺎﻥ ﻳﻌﻔﻮ‬
‫ﺃﺣﻴﺎﻧﺎ ﻭﻻ ﻳﻌﻔﻮ ﻓﻲ ﺃﺣﻴﺎﻥ ﺃﺧﺮ￯‪ ،‬ﻭﻓﻲ ﻧﻔﺲ ﺍﻟﻤﻮﻗﻒ ﻳﻌﻔﻮ ﻋﻦ‬
‫ﺃﻧﺎﺱ ﻭﻻ ﻳﻌﻔﻮ ﻋﻦ ﺁﺧﺮﻳﻦ ﺑﺤﺴﺐ ﺟﺮﻣﻬﻢ ﻭﺃﺛﺮﻩ ﻛﻤﺎ ﻓﻲ ﻓﺘﺢ ﻣﻜﺔ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻔﻮ ﺳﻴﺸﻌﺮ ﺍﻟﻤﻌﺘﺪﻱ ﺑﺎﻷﻣﻦ ﺗﺠﺎﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻳﺰﻳﺪ‬
‫ﺑﻄﺸﻪ ﻣﻌﻬﻢ ﻳﺨﺘﻠﻒ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻔﻮ ﻟﻦ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﺛﺮ ﻛﻬﺬﺍ ﺑﻞ‬
‫ﻗﺪ ﻳﺆﻟﻒ ﻗﻠﺐ ﺍﻟﻤﻌﺘﺪﻱ‪.‬‬
‫ﻓﻤﺜﻼ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﺗﻠﻒ ﻟﻚ ﻣﺘﺎﻋﺎ ﺭﺟﻼ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﺼﻔﺎﻗﺔ‬

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‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﺃﺗﻠﻒ ﻷﻧﺎﺱ ﻗﺒﻠﻚ ﺃﺷﻴﺎﺀ ﻭﺳﺎﻣﺤﻮﻩ ﻓﺰﺍﺩﻩ ﺫﻟﻚ‬
‫ﹰ‬ ‫ﻭﺍﻟﺘﻬﻮﺭ‬
‫ﺍﺳﺘﻬﺘﺎﺭﺍ ﺑﺤﻘﻮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﺗﺤﻔﻆ ﻣﻦ ﺑﻌﺪﻙ‬
‫ﺑﺘﻘﺪﻳﻢ ﺃﺧﺬ ﺍﻟﺤﻖ ﻋﻠﻰ ﺍﻟﻌﻔﻮ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺭﺟﻞ ﻳﺴﺘﺨﻒ ﺑﺪﻣﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻗﺘﻞ ﺃﺣﺪﺍ ﺃﻧﺖ‬
‫ﻭﻟﻴﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻻ ﺗﻌﻔﻮ ﺣﺘﻰ ﻻ ﻳﻘﺘﻞ ﺍﻟﻤﺰﻳﺪ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺴﺎﻣﺢ ﻛﻤﺎ ﻳﻠﻴﻦ ﻗﻠﻮﺏ ﴿ ﹶﻭ ﹶﻻ ﺗ ﹾﹶﺴﺘ ﹺﹶﻮﻱ ﺍ ﹾﻟ ﹶﺤ ﹶﺴﻨﹶ ﹸﺔ ﹶﻭ ﹶﻻ ﱠ‬
‫ﺍﻟﺴ ﱢﻴ ﹶﺌ ﹸﺔ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﺍ ﹾﺩ ﹶﻓ ﹾﻊ ﺑﹺﺎ ﱠﻟﺘﹺﻲ ﹺﻫ ﹶﻲ ﹶﺃ ﹾﺣ ﹶﺴ ﹸﻦ ﹶﻓﺈﹺ ﹶﺫﺍ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺑ ﹾﻴﻨ ﹶ‬
‫ﻴﻢ‬‫ﹶﻚ ﹶﻭ ﹶﺑ ﹾﻴﻨﹶ ﹸﻪ ﹶﻋﺪﹶ ﹶﺍﻭ ﹲﺓ ﻛ ﹶﹶﺄ ﱠﻧ ﹸﻪ ﹶﻭﻟ ﱞﻲ ﹶﺣﻤ ﹲ‬
‫)‪ ﴾ (٣٤‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﻓﺈﻧﻪ ﻳﺰﻳﺪ ﻣﻦ ﺑﻄﺶ ﻭﺣﻴﻮﺩ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻋﻘﺎﺑﻬﻢ‬
‫ﺎﺹ ﹶﺣ ﹶﻴﺎ ﹲﺓ ﹶﻳ ﹾﺎ ﹸﺃﻭﻟﹺ ﹾﻲ ﺍﻷﹶ ﹾﻟ ﹶﺒ ﹺ‬
‫ﺎﺏ‬ ‫ﻳﺆﻣﻦ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻳﺤﻤﻴﻪ ﴿ ﹶﻭ ﹶﻟﻜ ﹾﹸﻢ ﻓﹺﻲ ﺍ ﹾﻟ ﹺﻘ ﹶﺼ ﹺ‬
‫ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹶﺗ ﱠﺘ ﹸﻘ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١٧٩‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﻟﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻈﺮﺓ‬
‫ﺳﻄﺤﻴﺔ‪ ،‬ﺑﻞ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﻤﺒﻨﻲ ﻋﻠﻰ ﻋﻤﻖ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺣﺴﻦ ﺍﻟﺘﻔﻜﻴﺮ ﻫﻮ‬
‫ﻏﺎﻳﺔ ﺇﺳﻼﻣﻴﺔ ﻳﻨﺒﻐﻲ ﺍﻟﺤﺮﺹ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﺘﺴﺎﻣﺢ ﻓﻲ ﺣﻖ ﻣﻦ؟‬
‫ﻣﻔﻬﻮﻡ ﺃﻥ ﻳﺘﺴﺎﻣﺢ ﺍﻟﻤﺮﺀ ﻓﻲ ﺣﻖ ﻧﻔﺴﻪ‪ ،‬ﺗﺴﺎﻣﺤﺎ ﻣﻄﻠﻘﺎ ﺃﻭ‬
‫ﺗﺴﺎﻣﺤﺎ ﺑﻤﻘﺎﺑﻞ ﺃﻗﻞ ﻣﻦ ﺣﻘﻪ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺃﻥ ﻳﺤﺚ ﺃﺣﺪﻫﻢ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻣﺢ ﺛﻢ ﻳﺘﺮﻙ‬
‫ﻟﻪ ﺍﻟﺨﻴﺎﺭ‪.‬‬

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‫ﻭﻟﻜﻦ ﺍﻟﻌﺠﻴﺐ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﺃﻥ ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻌﻄﻮﻥ ﺃﻧﻔﺴﻬﻢ‬
‫ﺣﻖ ﺍﻟﺘﺴﺎﻣﺢ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻜﻮﻥ!‬
‫ﺗﺴﻤﻊ ﻋﻦ ﺟﻠﺴﺎﺕ ﺗﻔﺎﻭﺽ ﻭﻧﻘﺎﺷﺎﺕ ﺣﻮﻝ ﺍﻟﺘﻨﺎﺯﻝ‬
‫ﻋﻦ ﺣﻘﻮﻕ ﻣﻦ ﻗﺘﻠﻮﺍ ﻣﺜﻼ ﻓﻲ ﺃﺣﺪﺍﺙ ﻣﺎ ﻭﻻ ﻳﺠﻠﺲ ﻓﻲ ﻫﺬﻩ‬
‫ﺍﻟﺠﻠﺴﺎﺕ ﻭﺍﺣﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ! ﻭﻟﻢ ﻳﻮﻛﻞ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ ﺃﺣﺪﺍ‬
‫ﻣﻨﻬﻢ ﻟﻠﺤﺪﻳﺚ ﺑﺎﺳﻤﻪ!‬
‫ﻳﻈﻠﻢ ﻣﻮﻇﻒ ﻓﺘﺠﺪ ﺃﻥ ﻓﺌﺔ ﻣﻦ ﺭﺅﺳﺎﺋﻪ ﺟﻠﺴﻮﺍ ﺩﻭﻥ ﻋﻠﻤﻪ‬
‫ﻟﻴﻨﺎﻗﺸﻮﺍ ﺗﻨﺎﺯﻟﻪ ﻋﻦ ﺑﻌﺾ ﺣﻘﻮﻗﻪ ﻭﺍﻛﺘﻔﺎﺋﻪ ﺑﺒﻌﻀﻬﺎ ﺛﻢ ﻳﺨﺒﺮﻭﻧﻪ‬
‫ﺑﺎﻟﻨﺘﻴﺠﺔ ﻭﻫﻮ ﻟﻢ ﻳﻔﻮﺽ ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﻟﻤﻨﺎﻗﺸﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ!‬
‫ﺻﺪﻗﻨﻲ ﻳﺤﺪﺙ ﻫﺬﺍ ﺑﺎﻟﻔﻌﻞ؛ ﻭﻷﻥ ﺍﻟﻨﺎﺭ ﻟﻴﺴﺖ ﻓﻲ ﻗﻠﺒﻚ ﻭﻷﻥ‬
‫ﺍﻟﺤﻖ ﻟﻴﺲ ﺣﻘﻚ ﻓﻤﺎ ﺃﺳﻬﻞ ﺍﻟﺘﻨﺎﺯﻝ ﻭﺑﻴﻊ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻭﻷﻥ ﺍﻟﺪﺭﻭﺷﺔ‬
‫ﻣﺴﻴﻄﺮﺓ ﻓﻤﺎ ﺃﺳﻬﻞ ﺃﻥ ﺗﺼﻒ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﺍﻟﺮﺍﻓﺾ ﻟﻨﺘﺎﺋﺞ‬
‫ﻣﻔﺎﻭﺿﺎﺗﻚ ﺑﺄﻧﻪ ﺍﻧﺘﻘﺎﻣﻲ ﻏﻴﺮ ﻣﺘﺴﺎﻣﺢ‪ ،‬ﻣﺘﺤﺠﺮ ﻟﻴﺲ ﻣﺮﻧﺎ‪ ،‬ﺛﻢ ﺗﺘﺨﺬ‬
‫ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﺘﺨﻠﻲ ﺍﻟﺘﺎﻡ ﻋﻨﻪ؛ ﺑﻞ ﻭﻟﻤﻈﺎﻫﺮﺓ ﺧﺼﻮﻣﻪ ﻋﻠﻴﻪ‬
‫ﻓﻬﻮ ﻳﺴﺘﺤﻖ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺟﻠﺐ ﺫﻟﻚ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻗﻠﻨﺎ ﻓﻠﻢ ﻳﺴﻤﻊ‪ ،‬ﻭﻧﻬﻴﻨﺎﻩ‬
‫ﻋﻦ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺤﻘﻮﻗﻪ ﻓﻠﻢ ﻳﻨﺘﻪ‪ ،‬ﻓﻠﻴﺘﺤﻤﻞ!!‬
‫ﺇﻥ ﺍﻟﺘﺴﺎﻣﺢ ﺣﻖ ﻟﻠﻤﻌﺘﺪ￯ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ﻭﻟﻴﺲ ﻟﻚ‪ .‬ﻭﺇﻧﻤﺎ‬

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‫ﻭﺍﺟﺒﻚ ﺃﻥ ﺗﻨﺼﺮﻩ ﺇﺫﺍ ﻣﺎ ﻗﺮﺭ ﺃﺧﺬ ﺣﻘﻪ‪ ،‬ﺃﻣﺎ ﺃﻥ ﺗﺘﺴﺎﻣﺢ ﺑﺎﻟﻨﻴﺎﺑﺔ ﻋﻨﻪ‬
‫ﻛﻲ ﺗﻔﻠﺖ ﻣﻦ ﻭﺍﺟﺒﻚ ﻧﺤﻮﻩ ﻓﻴﺎ ﻟﻪ ﻣﻦ ﺳﻠﻮﻙ ﺫﻣﻴﻢ!!‬
‫ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻟﻦ ﻳﻘﺒﻞ ﺃﻥ ﻳﺘﺴﺎﻣﺢ ﺃﺣﺪ ﻓﻲ‬
‫ﺣﻘﻪ ﺇﺫﺍ ﻭﻗﻊ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ ﻫﻮ‪ ،‬ﻭﺳﻴﺼﻒ ﻣﻦ ﻳﺘﺨﻠﻰ ﻋﻨﻪ ﺣﻴﻨﻬﺎ‬
‫ﺑﺎﻟﺨﻴﺎﻧﺔ ﻭﺍﻟﻨﺬﺍﻟﺔ ﻭﺍﻟﻐﺪﺭ‪ ،‬ﻭﺍﻟﻤﺴﻠﻢ ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‪،‬‬
‫ﻭﻳﻜﻦ ﻟﻠﻨﺎﺱ ﻛﻤﺎ ﻳﺘﻤﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻸﺳﻒ ﻫﺬﺍ‬
‫ﻛﺜﻴﺮﺍ ﻣﺎ ﻧﻔﺘﻘﺪﻩ ﻓﻲ ﺣﻴﺎﺗﻨﺎ‪.‬‬
‫ﹰ‬

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‫‪‬‬
‫ﻣﻮﺍﺯﻳﻦ ﻣﺎﺋﻠﺔ‬
‫ﻛﻞ ﻓﺼﻮل ﻫﺬا اﻟﻜﺘﺎب إﻧﻤﺎ ﻗﺼﺪت ﺑﻬﺎ – ﺳﺎﺋ ًﻼ‬
‫اﻟﻠﻪ اﻹﺧﻼص – اﻹﺳﻬﺎم اﻟﺒﺴﻴﻂ واﻟﻤﺘﻮاﺿﻊ ﻓﻲ‬
‫ﺿﺒﻂ اﻟﻜﺜﻴﺮ ﻣﻦ اﻟﻤﻮازﻳﻦ اﻟﻤﺎﺋﻠﺔ ﻓﻲ واﻗﻌﻨﺎ‬
‫اﻟﻤﻀﻄﺮب ﻋﺴﻰ أن ﻳﻜﻮن ﻫﺬا اﻻﺗﺰان ﻫﻮ‬
‫أول ﺧﻄﻮات اﻟﻨﻬﻮض واﻟﺨﺮوج ﻣﻦ اﻷزﻣﺎت‪،‬‬
‫إﻻ أﻧﻨﻲ ﻓﻲ ﻫﺬا اﻟﻔﺼﻞ ﺳﺄﺧﺺ ﻋﺪ ًدا ﻣﻦ ﺗﻠﻚ‬
‫اﻟﻤﻮازﻳﻦ اﻟﻤﺎﺋﻠﺔ ﻟﻨﻨﺎﻗﺸﻬﺎ وﻧﻌﻤﻞ ﻋﻠﻰ ﺿﺒﻄﻬﺎ‪.‬‬

‫ﺍﻟﻮﻗﻔﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻷﻏﻠﺒﻴﺔ‬

‫ﺇﻥ ﺍﻟﻮﺻﻮﻝ ﻟﻠﺤﻖ ﺩﻭﻣﺎ ﻫﻮ ﻫﺪﻑ ﺍﻟﻤﺆﻣﻦ ﻓﻲ ﺣﻴﺎﺗﻪ ﻭﺳﻂ‬
‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺘﺨﻔﻰ ﺍﻟﺒﺎﻃﻞ‬
‫ﹰ‬ ‫ﺍﻷﻣﻮﺍﺝ ﺍﻟﻤﺘﻼﻃﻤﺔ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﻟﻤﺘﺘﺎﻟﻴﺔ‪،‬‬
‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺒﺪﻭ ﺍﻟﺤﻖ ﻟﻠﻨﺎﺱ ﻭﻛﺄﻧﻪ ﺑﺎﻃﻞ‪ ،‬ﻓﻴﺤﺮﺹ‬
‫ﹰ‬ ‫ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﺤﻖ‪،‬‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺇﻳﺠﺎﺩ ﻭﺳﻴﻠﺔ ﻟﺘﻤﻴﻴﺰ ﻫﺬﺍ ﻋﻦ ﺫﺍﻙ‪.‬‬
‫ﻭﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﺟﺘﻤﺎﻋﻲ ﺑﻄﺒﻌﻪ ﻳﻜﺮﻩ ﺍﻟﻐﺮﺑﺔ ﻭﻳﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ‬
‫ﺍﻟﺘﻴﺎﺭ ﺍﻟﺴﺎﺋﺪ؛ ﻟﻴﺘﺠﻨﺐ ﻣﻌﺎﻧﺎﺓ ﺍﻟﺴﺒﺎﺣﺔ ﻋﻜﺲ ﺍﻟﺘﻴﺎﺭ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﻏﻠﺐ‬

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‫ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮﻳﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻴﺰﺍﻥ ﺍﻟﻌﺪﺩ ﺑﻮﺻﻔﻪ ﻭﺳﻴﻠﺔ ﻟﺘﺤﺪﻳﺪ ﺃﻳﻦ‬
‫ﻳﻘﻒ؟ﻭﻣﻦ ﻳﺘﺒﻊ؟‬
‫ﺗﻔﺘﻨﻪ ﺍﻟﻜﺜﺮﺓ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺼﻮﺭ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ ﻣﻦ‬
‫ﺍﻟﻤﺤﺘﻤﻞ ﻣﺠﺮﺩ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺷﻌﺎﺭﻩ(ﻫﻞ ﻛﻞ‬
‫ﻫﺆﻻﺀ ﻻ ﻳﻔﻬﻤﻮﻥ؟!(‬
‫ﻭﻷﻥ ﺍﻟﻠﻪ ﻫﻮ ﻣﻦ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﺪﻭﺭ ﻓﻲ ﻧﻔﻮﺳﻬﻢ‬
‫ﻭﻻ ﺗﺨﻔﻰ ﻋﻠﻴﻪ ﺑﻮﺍﻃﻨﻬﻢ ﻭﻣﻮﺍﻃﻦ ﺿﻌﻔﻬﻢ‪ ،‬ﻭﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻘﻲ‬
‫ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺍﻟﻤﺸﻜﻠﺔ ﻗﺒﻞ ﺃﻥ ﺗﻘﻊ ﻓﻘﺪ ﻧﺒﻪ ﻓﻲ ﻣﻮﺍﻃﻦ ﻋﺪﻳﺪﺓ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺜﺮﺓ ﻟﻴﺴﺖ ﻣﻘﻴﺎﺳﺎ ﻟﺸﻲﺀ ﺑﻞ ﺇﻧﻬﺎ ﻋﺎﺩﺓ ﻣﺬﻣﻮﻣﺔ‬
‫ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺼﻮﺍﺏ ﻓﺘﻜﺮﺭ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻣﻌﻨﻰ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‬
‫ﻻ ﻳﺆﻣﻨﻮﻥ ﻭﻻ ﻳﺸﻜﺮﻭﻥ ﻭﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﻤﻮﺍﻃﻦ ﻗﻮﻟﻪ‬
‫ﺐ‬‫ﻄ ﱢﻴ ﹸ‬‫ﻴﺚ ﹶﻭﺍﻟ ﱠ‬‫ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﴿ ﹸﻗ ﹾﻞ ﻻ ﹶﻳ ﹾﺴﺘ ﹺﹶﻮﻱ ﺍ ﹾﻟ ﹶﺨﺒﹺ ﹸ‬
‫ﻴﺚ ﹶﻓﺎ ﱠﺗ ﹸﻘﻮﺍ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻳﺎ ﹸﺃﻭﻟﹺﻲ ﺍﻷﹶ ﹾﻟ ﹶﺒ ﹺ‬
‫ﺎﺏ ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ‬ ‫ﻚ ﹶﻛ ﹾﺜﺮ ﹸﺓ ﺍ ﹾﻟ ﹶﺨﺒﹺ ﹺ‬
‫ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺃ ﹾﻋ ﹶﺠ ﹶﺒ ﹶ ﹶ‬
‫ﻮﻥ )‪.﴾(١٠٠‬‬ ‫ﹸﺗ ﹾﻔﻠﹺ ﹸﺤ ﹶ‬
‫ﺍﻟﻄﻴﺐ ﻃﻴﺐ ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻠﻪ ﺃﺣﺪ‪ ،‬ﻭﺍﻟﺨﺒﻴﺚ ﺧﺒﻴﺚ ﻭﺇﻥ ﻓﻌﻠﻪ‬
‫ﻛﻞ ﺃﺣﺪ‪.‬‬
‫ﺍﻟﺤﻖ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻠﻪ ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ ﺭﺳﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬‬

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‫ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ ﻭﺃﺻﺤﺎﺑﻪ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻋﺪﺩ ﻣﻦ ﺍﻋﺘﻨﻘﻪ ﻭﻋﺪﺩ‬
‫ﻣﻦ ﺣﺎﺩ ﻋﻨﻪ‪.‬‬
‫ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﻮﺍﻡ ﺍﺳﺘﺪﻋﺎﺀ ﻧﻈﺮﻳﺔ ﺍﻟﺤﺸﺪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪،‬‬
‫ﻭﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺻﻮﺍﺏ ﺍﻟﻤﻨﻬﺞ ﺑﻌﺪﺩ ﺃﺗﺒﺎﻋﻪ ﻭﺍﻟﻬﺎﺗﻔﻴﻦ ﺑﺎﺳﻤﻪ‪،‬‬
‫ﻓﺘﻢ ﺗﻘﺪﻳﻢ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻧﻪ ﻣﺠﺮﺩ ﺇﺭﺍﺩﺓ ﺑﺸﺮﻳﺔ ﻟﻌﺪﺩ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻳﻨﺒﻐﻲ ﺍﺗﺒﺎﻋﻪ ﻭﺍﻟﺘﺰﺍﻣﻪ ﻓﻘﻂ ﻟﻜﺜﺮﺓ ﺍﻟﻤﻨﺎﺩﻳﻦ ﺑﺘﻄﺒﻴﻘﻪ ﻭﻟﻴﺲ ﺩﻳﻨﺎ ﺳﻤﺎﻭﻳﺎ‬
‫ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻌﺘﻨﻘﻴﻪ ﺍﻟﻌﻤﻞ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻗﻠﺔ ﺃﻭ ﻛﺜﺮﺓ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺍﺳﺘﻔﻀﻨﺎ ﻓﻴﻪ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺇﺧﻼﻻﹰ ﹰ‬
‫ﻛﺒﻴﺮﺍ ﺃﺩ￯ ﺑﻌﺪ ﺫﻟﻚ ﺇﻟﻰ ﻗﻮﻝ ﺍﻟﻜﺜﻴﺮﻳﻦ‬
‫ﺑﺎﻟﻌﻜﺲ ﻋﻨﺪﻣﺎ ﺍﺧﺘﻞ ﻣﻴﺰﺍﻥ ﺍﻟﺤﺸﺪ‪.‬‬
‫ﻭﻣﻦ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻤﻴﺰﺍﻥ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﻳﺘﺤﻤﻞ ﻗﺪﺭﺍ ﻛﺒﻴﺮﺍ ﻣﻦ‬
‫ﺍﻟﻤﺴﺌﻮﻟﻴﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻣﺨﻠﺺ ﺃﻥ ﻳﺪﻋﻮ ﻟﻺﺳﻼﻡ ﻛﻤﺎ ﻫﻮ‬
‫ﻭﺃﻥ ﻳﻮﺿﺢ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺃﺣﻜﺎﻣﻪ ﻭﺃﺭﻛﺎﻧﻪ ﻭﻣﺘﺮﺗﺒﺎﺗﻬﺎ ﺩﻭﻥ ﺃﻥ ﻳﺪﺧﻞ‬
‫ﺍﻷﻋﺪﺍﺩ ﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ ﺇﻃﻼﻗﺎ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻤﺴﻠﻤﻮﻥ ﻗﻠﺔ ﻓﻲ ﺍﻷﺭﺽ‬
‫ﻓﻬﻞ ﻫﻢ ﻋﻠﻰ ﺑﺎﻃﻞ؟! ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻗﻠﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﻓﻬﻞ ﻫﻢ‬
‫ﻋﻠﻰ ﺿﻼﻝ؟!‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻤﺴﻠﻢ ﺩﻳﻨﻪ ﻭﻳﺘﺤﺮ￯ ﺍﻟﺤﻖ ﻭﻳﺘﻤﺴﻚ ﺑﻪ ﻭﻳﺪﻋﻮ‬

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‫ﻳﻦ ﹶﺁﻣﻨﹸﻮﺍ ﹶﻋ ﹶﻠ ﹾﻴﻜ ﹾﹸﻢ ﹶﺃ ﹾﻧ ﹸﻔ ﹶﺴﻜ ﹾﹸﻢ ﻻ ﹶﻳ ﹸﻀ ﱡﺮﻛ ﹾﹸﻢ‬ ‫ﹺ‬
‫ﺇﻟﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺣﺪﻩ ﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹶﻣ ﹾﻦ ﹶﺿ ﱠﻞ ﺇﹺ ﹶﺫﺍ ﹾﺍﻫﺘﹶﺪﹶ ﹾﻳﺘ ﹾﹸﻢ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻣ ﹾﺮ ﹺﺟ ﹸﻌﻜ ﹾﹸﻢ ﹶﺟ ﹺﻤﻴ ﹰﻌﺎ ﹶﻓ ﹸﻴﻨﹶ ﱢﺒ ﹸﺌﻜ ﹾﹸﻢ ﺑﹺ ﹶﻤﺎ ﹸﻛ ﹾﻨﺘ ﹾﹸﻢ‬
‫ﹶﺗ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١٠٥‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻤﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺩﻭﻥ ﺫﻛﺮ ﺗﻌﻠﻴﻖ‬
‫ﺍﻟﺼﺪﻳﻖ ﺃﺑﻲ ﺑﻜﺮ ﻋﻠﻴﻬﺎ( ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻧﻜﻢ ﺗﻘﺮﺃﻭﻥ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬‬
‫ﻭﺗﻀﻌﻮﻧﻬﺎ ﻋﻠﻰ ﻏﻴﺮ ﻣﻮﺿﻌﻬﺎ ﻋﻠﻴﻜﻢ ﺃﻧﻔﺴﻜﻢ ﻻ ﻳﻀﺮﻛﻢ ﻣﻦ ﺿﻞ‬
‫ﺇﺫﺍ ﺍﻫﺘﺪﻳﺘﻢ ﻭﺇﻧﺎ ﺳﻤﻌﻨﺎ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭﺃﻭﺍ ﺍﻟﻈﺎﻟﻢ ﻓﻠﻢ ﻳﺄﺧﺬﻭﺍ ﻋﻠﻰ ﻳﺪﻳﻪ ﺃﻭﺷﻚ ﺃﻥ ﻳﻌﻤﻬﻢ ﺍﻟﻠﻪ‬
‫ﺑﻌﻘﺎﺏ ﻭﺇﻧﻲ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﻘﻮﻝ‪:‬‬
‫ﻣﺎ ﻣﻦ ﻗﻮﻡ ﻳﻌﻤﻞ ﻓﻴﻬﻢ ﺑﺎﻟﻤﻌﺎﺻﻲ‪ ،‬ﺛﻢ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺃﻥ ﻳﻐﻴﺮﻭﺍ‪،‬‬
‫ﺛﻢ ﻻ ﻳﻐﻴﺮﻭﺍ ﺇﻻ ﻳﻮﺷﻚ ﺃﻥ ﻳﻌﻤﻬﻢ ﺍﻟﻠﻪ ﻣﻨﻪ ﺑﻌﻘﺎﺏ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫ﺧﺸﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺃﻥ ﻳﻈﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻵﻳﺔ ﺗﺪﻋﻮ ﻟﺘﺮﻙ‬
‫ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺻﻼﺡ ﻓﻨﺒﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻬﻲ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺗﺜﺒﺖ ﺃﻫﻞ‬
‫ﺍﻟﺤﻖ ﻋﻠﻴﻪ ﻭﺗﺤﻤﻴﻬﻢ ﻣﻦ ﺍﻻﻓﺘﺘﺎﻥ ﺑﻜﺜﺮﺓ ﺍﻟﺨﺒﻴﺚ ﻭﺍﻟﻀﻼﻝ‪.‬‬
‫ﻭﻷﻥ ﻛﻞ ﺧﻄﺄ ﻟﻸﺳﻒ ﻳﺮﺩ ﻋﻠﻴﻪ ﺑﺨﻄﺄ ﺁﺧﺮ‪ ،‬ﻭﻷﻥ ﻛﻞ ﺗﻄﺮﻑ‬
‫ﻳﻘﺎﺑﻞ ﻋﺎﺩﺓ ﺑﺘﻄﺮﻑ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺜﻴﺮ ﺑﻌﺪﻣﺎ ﺭﺃﻭﺍ ﻛﻴﻒ ﺍﺳﺘﺨﺪﻣﺖ ﻧﻈﺮﻳﺔ‬

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‫ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﺤﺸﺪ ﺇﺫﺍ ﺑﻬﻢ ﻳﺴﻠﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﻌﺎﻛﺲ ﻭﻳﺘﺒﻌﻮﻥ ﺍﻟﻘﻠﺔ‬
‫ﻟﻤﺠﺮﺩ ﺃﻧﻬﻢ ﻗﻠﺔ‪ ،‬ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﻔﻜﺮﺓ ﻭﺍﻟﻔﻌﻞ ﻟﻤﺠﺮﺩ ﺃﻧﻬﺎ ﺗﺼﺪﺭ‬
‫ﻋﻦ ﻛﺜﺮﺓ ﻭﻳﻈﻨﻮﻥ ﺃﻧﻬﻢ ﺑﺬﻟﻚ ﻳﺴﺘﻌﻠﻮﻥ ﻋﻠﻰ ﻣﺎ ﻳﺴﻤﻮﻧﻪ »ﻧﻈﺮﻳﺔ‬
‫ﺍﻟﻘﻄﻴﻊ« ﻭﻣﺎ ﺷﺎﺑﻪ‪.‬‬
‫ﻓﺄﺻﺒﺤﺖ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻨﺪﺭﺓ ﻫﻲ ﻣﻴﺰﺍﻧﻬﻢ ﻭﺃﺻﺒﺤﺖ ﻏﺎﻳﺔ ﻓﻲ ﺣﺪ‬
‫ﺫﺍﺗﻬﺎ‪ ،‬ﻓﺘﺴﻤﻊ ﻣﻨﻬﻢ ﻛﻞ ﻏﺮﻳﺐ ﻭﺗﺮ￯ ﻣﻨﻬﻢ ﻋﺠﺎﺋﺐ‪ ،‬ﻣﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻬﺎ‬
‫ﺑﺤﺠﺔ ﻭﺩﻟﻴﻞ ﻭﺇﻧﻤﺎ ﻓﻘﻂ ﻟﻴﺨﺎﻟﻔﻮﺍ ﺍﻟﺘﻴﺎﺭ‪.‬‬
‫ﺃﻳﻀﺎ ﻣﻴﺰﺍﻥ ﻣﻨﺤﺮﻑ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻣﺸﻬﻮﺭ ﻣﻨﺘﺸﺮ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‬
‫ﻭﻫﺬﺍ ﹰ‬
‫ﺧﻄﺄ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻧﺎﺩﺭ ﻗﻠﻴﻞ ﺻﻮﺍﺑﺎ‪.‬‬
‫ﻣﻨﻬﻢ ﺍﻟﺴﻄﺤﻲ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﺫﻟﻚ ﺩﻭﻥ ﺃﻱ ﻣﺤﺎﻭﻟﺔ ﻟﺘﻘﻨﻴﻨﻪ‪،‬‬
‫ﺗﻤﺮﺩ ﻷﺟﻞ ﺍﻟﺘﻤﺮﺩ ﻭﺗﻤﻴﺰ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻤﻴﺰ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﻌﻰ‬
‫ﻹﻋﻄﺎﺋﻪ ﺍﻟﺸﻜﻞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻨﻈﻴﺮﻱ ﻓﻴﻐﻮﺹ ﻓﻲ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ‬
‫ﻳﺴﺘﺨﺮﺝ ﺍﻵﺭﺍﺀ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﻤﺮﺩﻭﺩ ﻋﻠﻴﻬﺎ ﻣﻨﺬ ﺯﻣﻦ ﺑﻞ ﺇﻥ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺗﺮﺍﺟﻊ ﺻﺎﺣﺒﻬﺎ ﻧﻔﺴﻪ ﻋﻨﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻴﻨﺸﺮ ﻭﻳﻜﺘﺐ‬
‫ﻫﺬﻩ ﺍﻟﻌﺠﺎﺋﺐ ﻟﻴﺘﻤﻴﺰ ﻭﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻳﻌﻄﻲ ﻧﻔﺴﻪ ﺛﻘﻼ ﻋﻠﻤﻴﺎ‬
‫ﺑﻬﺬﻩ ﺍﻟﻨﻘﻮﻻﺕ‪ ،‬ﻓﺈﺫﺍ ﺧﺎﻟﻔﻪ ﺍﻟﺠﻤﻊ ﺍﻟﻜﺜﻴﺮ ﻭﺭﺩﻭﺍ ﻋﻠﻴﻪ ﻓﻼ ﺑﺄﺱ‬
‫ﻓﻬﻢ »ﻗﻄﻴﻊ«‪ ،‬ﻭﺇﺫﺍ ﻫﺎﺟﻤﻪ ﺑﻌﻀﻬﻢ ﺑﺸﺪﺓ ﺗﻔﺎﺀﻝ‪ ،‬ﻓﻤﺎ ﻳﺴﻤﻴﻪ‬

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‫ﻫﺪﻡ ﺍﻷﺻﻨﺎﻡ ﻭﻛﺴﺮ »ﺍﻟﺘﺎﺑﻮﻫﺎﺕ« ﻟﻪ ﺛﻤﻦ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻬﺠﻮﻡ ﻳﻜ ﹼﺜﺮ‬
‫ﺍﻟﻤﺘﺎﺑﻌﻴﻦ ﻭﺍﻟﻤﻌﺠﺒﻴﻦ ﻭﻻ ﺑﺪ‪ ،‬ﻭﻛﻠﻤﺎ ﻫﺪﺃﺕ ﺍﻷﺟﻮﺍﺀ ﺣﻮﻟﻪ ﻓﺠﺮ‬
‫ﻗﻨﺒﻠﺔ ﺟﺪﻳﺪﺓ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻳﺠﺪ ﻟﻪ ﻣﺘﺎﺑﻌﻴﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﻧﻔﺲ ﺍﻟﻔﻜﺮﺓ‪،‬‬
‫ﺧﺎﻟﻒ ﺍﻟﻤﺠﺘﻤﻊ ﺩﻭﻣﺎ ﺗﻜﻦ ﻣﺼﻴﺒﺎ ﻣﻔﻜﺮﺍ ﻋﺒﻘﺮﻳﺎ ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ‬
‫ﻭﺻﺤﻴﺤﺎ‪.‬‬
‫ﹰ‬ ‫ﺍﻟﻤﻮﻗﻒ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﺘﻤﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺻﻮﺍ ﹰﺑﺎ‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺣﺬﺭ ﻣﻦ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ ﻟﻠﻜﺜﺮﺓ ﻫﻮ ﺍﻹﺳﻼﻡ‬
‫ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﺎﻟﺘﺰﺍﻡ ﺍﻟﺼﻒ ﻭﺍﻟﺼﺤﺒﺔ ﺍﻟﺼﺎﻟﺤﺔ ﻣﺎ ﺍﻟﺘﺰﻣﻮﺍ ﺍﻟﺼﻮﺍﺏ‪،‬‬
‫ﻭﺃﻳﻀﺎ ﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻟﻨﺪﺭﺓ ﻟﻴﺴﺎ ﻫﺪ ﹰﻓﺎ‪ ،‬ﻓﺪﺭ ﻣﻊ‬
‫ﻓﺎﻟﻜﺜﺮﺓ ﻟﻴﺴﺖ ﻣﻘﺼﻮﺩﺓ ﹰ‬
‫ﺍﻟﺤﻖ ﺣﻴﺚ ﺩﺍﺭ ﻭﺍﺿﺒﻂ ﻣﻮﺍﺯﻳﻨﻚ‪ ،‬ﻭﺃﻭﻝ ﺧﻄﻮﺍﺕ ﺿﺒﻄﻬﺎ ﺇﺧﺮﺍﺝ‬
‫ﻛﺜﻴﺮﺍ‪.‬‬ ‫ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻟﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﻠﻴ ﹰ‬
‫ﻼ ﺃﻭ ﹰ‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻟﻨﻌﻢ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﺜﻴﺮﻳﻦ‬
‫ﻭﻫﻮ ﻣﻦ ﺍﻟﻤﻮﺍﺯﻳﻦ ﺍﻟﺘﻲ ﻳﻜﺜﺮ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﹰ‬
‫ﻟﺘﻘﻴﻴﻢ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺨﻄﺄ ﻟﺬﺍ ﻓﺪﻋﻮﻧﺎ ﻧﺘﺘﺒﻊ ﻫﺬﺍ‬
‫ﺍﻟﻤﻴﺰﺍﻥ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻟﻨﻔﻬﻢ ﻣﺪ￯ ﺩﻻﻻﺗﻪ ﻭﻣﺎ ﻫﻲ ﺿﻮﺍﺑﻂ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻪ ﻓﻲ ﺿﺒﻂ ﻣﻮﺍﻗﻔﻨﺎ ﻭﺗﻮﺟﻬﺎﺗﻨﺎ؟‬
‫ﻫﻞ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺒﺮ ﺩﺍﺋﻤﺎ ﻋﻦ ﺭﺿﺎ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﺍﻟﻤﻨﻌﻤﻴﻦ؟‬
‫ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﺻﻨﺎﻓﺎ ﻣﻦ ﺍﻟﻤﻨﻌﻤﻴﻦ ﺍﻟﻤﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‬

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 ‫ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻻ ﺍﻟﺤﺼﺮ‪..‬‬
‫ﻴﻞ ﹸﺛ ﱠﻢ‬ ‫ﹶﺎﻉ ﹶﻗﻠﹺ ﹲ‬ ‫ﹺ‬
‫ﻳﻦ ﹶﻛ ﹶﻔ ﹸﺮﻭ ﹾﺍ ﻓﻲ ﺍ ﹾﻟﺒﹺﻼﹶﺩ )‪ (١٩٦‬ﹶﻣﺘ ﹲ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺐ ﺍ ﱠﻟﺬ ﹶ‬ ‫ﱠﻚ ﹶﺗ ﹶﻘ ﱡﻠ ﹸ‬‫﴿ ﻻﹶ ﹶﻳﻐ ﱠﹸﺮﻧ ﹶ‬
‫ﹶﻣ ﹾﺄ ﹶﻭ ﹸﺍﻫ ﹾﻢ ﹶﺟ ﹶﻬﻨ ﹸﱠﻢ ﹶﻭﺑﹺﺌ ﹶﹾﺲ ﺍ ﹾﻟ ﹺﻤ ﹶﻬﺎ ﹸﺩ )‪ ﴾ (١٩٧‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﻳﻦ ﹺﻣﻦ ﹶﻗ ﹾﺒﻠﹺﻜ ﹾﹸﻢ ﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹶﺃ ﹶﺷﺪﱠ ﹺﻣﻨﻜ ﹾﹸﻢ ﹸﻗ ﱠﻮ ﹰﺓ ﹶﻭ ﹶﺃ ﹾﻛ ﹶﺜ ﹶﺮ ﹶﺃ ﹾﻣ ﹶﻮﺍﻻﹰ ﹶﻭ ﹶﺃ ﹾﻭﻻﹶ ﹰﺩﺍ‬ ‫ﹺ‬
‫﴿ ﻛﹶﺎ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﹺﻣﻦ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺳﺘ ﹾﹶﻤ ﹶﺘ ﹾﻌﺘﹸﻢ ﺑﹺﺨﹶ ﻼﹶﻗﻜ ﹾﹸﻢ ﻛ ﹶﹶﻤﺎ ﹾﺍﺳﺘ ﹾﹶﻤﺘ ﹶﹶﻊ ﺍ ﱠﻟﺬ ﹶ‬
‫ﹺ‬
‫ﺎﺳﺘ ﹾﹶﻤ ﹶﺘ ﹸﻌﻮ ﹾﺍ ﺑﹺﺨﹶ ﻼﻗ ﹺﻬ ﹾﻢ ﹶﻓ ﹾ‬ ‫ﹶﻓ ﹾ‬
‫ﺖ ﹶﺃ ﹾﻋ ﹶﻤﺎ ﹸﻟ ﹸﻬ ﹾﻢ‬ ‫ﻚ ﹶﺣﺒﹺ ﹶﻄ ﹾ‬ ‫ﺎﺿﻮ ﹾﺍ ﹸﺃ ﹾﻭ ﹶﻟـﺌﹺ ﹶ‬ ‫ﹶﻗ ﹾﺒﻠﹺﻜ ﹾﹸﻢ ﺑﹺﺨﹶ ﻼ ﹺﹶﻗ ﹺﻬ ﹾﻢ ﹶﻭ ﹸﺧ ﹾﻀﺘ ﹾﹸﻢ ﻛﹶﺎ ﱠﻟ ﹺﺬﻱ ﹶﺧ ﹸ‬
‫ﻚ ﻫﻢ ﺍ ﹾﻟﺨﹶ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻭﻥ )‪ ﴾ (٦٩‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﺎﺳ ﹸﺮ ﹶ‬ ‫ﻓﻲ ﺍ ﱡﻟﺪ ﹾﻧ ﹶﻴﺎ ﹶﻭﺍﻵﺧ ﹶﺮﺓ ﹶﻭ ﹸﺃ ﹾﻭ ﹶﻟﺌ ﹶ ﹸ ﹸ‬
‫ﺎﻫﻨﹶﺎ‬ ‫ﻭﻓﻲ ﺣﺪﻳﺚ ﻧﺒﻲ ﺍﻟﻠﻪ ﺻﺎﻟﺢ ﻟﻘﻮﻣﻪ ﺛﻤﻮﺩ ﴿ ﺃﹶ ﹸﺗﺘﹾﺮﻛ ﹶ ﹺ‬
‫ﹸﻮﻥ ﻓﻲ ﹶﻣﺎ ﹶﻫ ﹸ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺﺁﻣﻨﹺﻴﻦ )‪ (١٤٦‬ﻓﹺﻲ ﺟﻨ ﹴ‬
‫ﱠﺎﺕ ﹶﻭ ﹸﻋ ﹸﻴ ﹴ‬
‫ﻮﻥ )‪ (١٤٧‬ﹶﻭﺯ ﹸﹸﺭﻭ ﹴﻉ ﹶﻭ ﹶﻧﺨﹾ ﹴﻞ ﹶﻃ ﹾﻠ ﹸﻌ ﹶﻬﺎ ﹶﻫﻀ ﹲ‬
‫ﻴﻢ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺎﻝ ﺑﻴﻮﺗﹰﺎ ﹶﻓ ﹺ ﹺ‬ ‫ﹺ‬ ‫)‪ (١٤٨‬ﻭ ﹶﺗﻨ ﹺﹾﺤﺘ ﹶ ﹺ‬
‫ﻴﻦ )‪ ﴾ (١٤٩‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪.‬‬ ‫ﺎﺭﻫ ﹶ‬ ‫ﹸﻮﻥ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹺﺠ ﹶﺒ ﹸ ﹸ‬ ‫ﹶ‬
‫ﻮﻫﺎ ﺇﹺﻧﱠﺎ ﺑﹺ ﹶﻤﺎ‬ ‫ﻳﺮ ﺇﹺ ﱠﻻ ﹶﻗ ﹶﺎﻝ ﹸﻣﺘ ﹶﹾﺮ ﹸﻓ ﹶ‬ ‫﴿ ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨﹶﺎ ﻓﹺﻲ ﹶﻗ ﹾﺮ ﹶﻳ ﹴﺔ ﱢﻣﻦ ﻧ ﹺﱠﺬ ﹴ‬
‫ﻭﻥ )‪ (٣٤‬ﹶﻭ ﹶﻗﺎ ﹸﻟﻮﺍ ﻧ ﹾﹶﺤ ﹸﻦ ﹶﺃ ﹾﻛ ﹶﺜ ﹸﺮ ﹶﺃ ﹾﻣ ﹶﻮﺍﻻﹰ ﹶﻭ ﹶﺃ ﹾﻭ ﹶﻻ ﹰﺩﺍ ﹶﻭ ﹶﻣﺎ‬ ‫ﹸﺃ ﹾﺭ ﹺﺳ ﹾﻠﺘﹸﻢ ﺑﹺ ﹺﻪ ﻛﹶﺎﻓﹺ ﹸﺮ ﹶ‬
‫ﻴﻦ )‪ ﴾ (٣٥‬ﺳﻮﺭﺓ ﺳﺒﺄ‪.‬‬ ‫ﻧ ﹾﹶﺤ ﹸﻦ ﺑﹺ ﹸﻤ ﹶﻌ ﱠﺬﺑﹺ ﹶ‬
‫ﺇﺫﻥ ﻓﻤﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺒﺮ ﺩﺍﺋﻤﺎ ﻋﻦ ﻏﻀﺐ ﺍﻟﻠﻪ ﻋﻠﻰ‬
‫ﺍﻟﻤﻨﻌﻤﻴﻦ ﻛﻤﺎ ﺗﺒﻴﻦ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﻴﺮﻫﺎ ﻛﺜﻴﺮ‪ ،‬ﻫﻞ ﻫﺬﺍ ﺻﺤﻴﺢ؟‬
‫ﺗﺄﻣﻞ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺃ ﱠﻥ ﹶﺃ ﹾﻫ ﹶﻞ ﺍ ﹾﻟ ﹸﻘ ﹶﺮ￯ ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹶﻭﺍ ﱠﺗ ﹶﻘﻮ ﹾﺍ ﹶﻟ ﹶﻔﺘ ﹾﹶﺤﻨﹶﺎ‬
‫ﹺ‬ ‫ﹶﺎﺕ ﻣﻦ ﺍﻟﺴﻤ ﹺ‬
‫ﻋ ﹶﻠﻴ ﹺﻬﻢ ﺑﺮﻛ ﹴ‬
‫ﹶﺎﻫﻢ ﺑﹺ ﹶﻤﺎ‬ ‫ﺽ ﹶﻭ ﹶﻟـﻜﻦ ﻛ ﱠﹶﺬ ﹸﺑﻮ ﹾﺍ ﹶﻓ ﹶﺄ ﹶﺧ ﹾﺬﻧ ﹸ‬ ‫ﺎﺀ ﹶﻭﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﱢ ﹶ ﱠ ﹶ‬ ‫ﹶ ﹾ ﹶﹶ‬

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 ‫ﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹶﻳﻜ ﹺﹾﺴ ﹸﺒ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٩٦‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﹶﺖ ﹺﺁﻣﻨﹶ ﹰﺔ ﱡﻣ ﹾﻄ ﹶﻤﺌﹺ ﱠﻨ ﹰﺔ‬ ‫ﻼ ﹶﻗ ﹾﺮ ﹶﻳ ﹰﺔ ﻛﹶﺎﻧ ﹾ‬ ‫﴿ﻭ ﹶﺿ ﹶﺮ ﹶﺏ ﺍﻟ ﹼﻠ ﹸﻪ ﹶﻣ ﹶﺜ ﹰ‬ ‫ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻳ ﹾﺄﺗﹺ ﹶﻴﻬﺎ ﹺﺭ ﹾﺯ ﹸﻗ ﹶﻬﺎ ﹶﺭ ﹶﻏﺪﹰ ﺍ ﱢﻣﻦ ﻛ ﱢﹸﻞ ﹶﻣﻜ ﹴ‬
‫ﺎﺱ‬ ‫ﹶﺎﻥ ﹶﻓ ﹶﻜ ﹶﻔ ﹶﺮ ﹾﺕ ﺑﹺ ﹶﺄ ﹾﻧ ﹸﻌ ﹺﻢ ﺍﻟ ﹼﻠﻪ ﹶﻓ ﹶﺄ ﹶﺫﺍ ﹶﻗ ﹶﻬﺎ ﺍﻟ ﹼﻠ ﹸﻪ ﻟ ﹶﺒ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١١٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬ ‫ﻑ ﺑﹺ ﹶﻤﺎ ﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹶﻳ ﹾﺼﻨﹶ ﹸﻌ ﹶ‬ ‫ﺍ ﹾﻟﺠﻮ ﹺﻉ ﻭﺍ ﹾﻟﺨﹶ ﻮ ﹺ‬
‫ﹶ ﹾ‬ ‫ﹸ‬
‫ﻴﻦ‬‫ﹶﺎﻥ ﹶﻋﻦ ﹶﻳ ﹺﻤ ﹴ‬ ‫ﹶﺎﻥ ﻟﹺ ﹶﺴ ﹶﺒﺈﹴ ﻓﹺﻲ ﹶﻣ ﹾﺴﻜﹶﻨ ﹺ ﹺﻬ ﹾﻢ ﺁ ﹶﻳ ﹲﺔ ﹶﺟﻨﱠﺘ ﹺ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ﹶﻟ ﹶﻘﺪﹾ ﻛ ﹶ‬
‫ﹺ‬ ‫ﹺ ﹴ‬
‫ﻮﺭ )‪(١٥‬‬ ‫ﹶﻭﺷ ﹶﻤﺎﻝ ﹸﻛ ﹸﻠﻮﺍ ﻣﻦ ﱢﺭﺯ ﹺﹾﻕ ﹶﺭ ﱢﺑﻜ ﹾﹸﻢ ﹶﻭ ﹾﺍﺷﻜ ﹸﹸﺮﻭﺍ ﹶﻟ ﹸﻪ ﹶﺑ ﹾﻠﺪﹶ ﹲﺓ ﹶﻃ ﱢﻴ ﹶﺒ ﹲﺔ ﹶﻭ ﹶﺭ ﱞﺏ ﹶﻏ ﹸﻔ ﹲ‬
‫ﹶﺎﻫﻢ ﺑﹺ ﹶﺠﻨﱠ ﹶﺘ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺟﻨﱠ ﹶﺘ ﹾﻴ ﹺﻦ ﹶﺫ ﹶﻭﺍﺗﹶﻰ‬ ‫ﹶﻓ ﹶﺄ ﹾﻋ ﹶﺮ ﹸﺿﻮﺍ ﹶﻓ ﹶﺄ ﹾﺭ ﹶﺳ ﹾﻠﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺳ ﹾﻴ ﹶﻞ ﺍ ﹾﻟ ﹶﻌ ﹺﺮ ﹺﻡ ﹶﻭ ﹶﺑﺪﱠ ﹾﻟﻨ ﹸ‬
‫ﻴﻞ )‪ ﴾ (١٦‬ﺳﻮﺭﺓ ﺳﺒﺄ‪.‬‬ ‫ﻂ ﹶﻭ ﹶﺃ ﹾﺛ ﹴﻞ ﹶﻭ ﹶﺷ ﹾﻲ ﹴﺀ ﱢﻣﻦ ﹺﺳﺪﹾ ﹴﺭ ﹶﻗﻠﹺ ﹴ‬ ‫ﹸﺃﻛ ﹴﹸﻞ ﹶﺧﻤ ﹴ‬
‫ﹾ‬
‫ﺇﺫﻥ ﻓﻬﻞ ﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺮﺧﺎﺀ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺴﺘﺨﺪﻣﺎﻥ‬
‫ﺑﺄﻱ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ﻟﻘﻴﺎﺱ ﻣﻜﺎﻥ ﺍﻟﻤﺮﺀ ﻭﺍﻷﻣﺔ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻻ‬
‫ﻳﻤﻜﻦ ﺃﻥ ﻳﺪﻻ ﻋﻠﻰ ﺷﻲﺀ ﺃﺑﺪﹰ ﺍ؟‬
‫ﺍﻟﻀ ﱠﺮﺍﺀ‬ ‫ﹶﺎﻫ ﹾﻢ ﺑﹺﺎ ﹾﻟ ﹶﺒ ﹾﺄ ﹶﺳﺎﺀ ﹶﻭ ﱠ‬
‫ﻚ ﹶﻓ ﹶﺄ ﹶﺧ ﹾﺬﻧ ﹸ‬ ‫﴿ ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﺃ ﹾﺭ ﹶﺳﻠﻨﹶﺎ ﺇﹺ ﹶﻟﻰ ﹸﺃ ﹶﻣ ﹴﻢ ﱢﻣﻦ ﹶﻗ ﹾﺒﻠﹺ ﹶ‬
‫ﺎﺀﻫ ﹾﻢ ﹶﺑ ﹾﺄ ﹸﺳﻨﹶﺎ ﺗ ﹶﹶﻀ ﱠﺮ ﹸﻋﻮ ﹾﺍ ﹶﻭ ﹶﻟـﻜﹺﻦ‬ ‫ﻮﻥ )‪ (٤٢‬ﹶﻓ ﹶﻠ ﹾﻮﻻ ﺇﹺ ﹾﺫ ﹶﺟ ﹸ‬ ‫ﹶﻟ ﹶﻌ ﱠﻠ ﹸﻬ ﹾﻢ ﹶﻳﺘ ﹶﹶﻀ ﱠﺮ ﹸﻋ ﹶ‬
‫ﻮﻥ )‪ (٤٣‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﻧ ﹸﹶﺴﻮ ﹾﺍ‬ ‫ﺎﻥ ﹶﻣﺎ ﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠ ﹶ‬ ‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹸ‬
‫ﺖ ﹸﻗ ﹸﻠﻮ ﹸﺑ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﺯ ﱠﻳ ﹶﻦ ﹶﻟ ﹸﻬ ﹸﻢ ﱠ‬ ‫ﹶﻗ ﹶﺴ ﹾ‬
‫ﺍﺏ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺣﺘﱠﻰ ﺇﹺ ﹶﺫﺍ ﹶﻓ ﹺﺮ ﹸﺣﻮ ﹾﺍ ﺑﹺ ﹶﻤﺎ ﹸﺃﻭﺗﹸﻮ ﹾﺍ‬ ‫ﹺ‬
‫ﹶﻣﺎ ﹸﺫﻛ ﹸﱢﺮﻭ ﹾﺍ ﺑﹺﻪ ﹶﻓﺘ ﹾﹶﺤﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺃ ﹾﺑ ﹶﻮ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٤٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.‬‬ ‫ﹶﺎﻫﻢ ﹶﺑ ﹾﻐ ﹶﺘ ﹰﺔ ﹶﻓﺈﹺ ﹶﺫﺍ ﹸﻫﻢ ﱡﻣ ﹾﺒﻠﹺ ﹸﺴ ﹶ‬ ‫ﹶﺃ ﹶﺧ ﹾﺬﻧ ﹸ‬
‫ﺍﻟﻀ ﱠﺮﺍﺀ‬‫﴿ﻭ ﹶﻣﺎ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨﹶﺎ ﻓﹺﻲ ﹶﻗ ﹾﺮ ﹶﻳ ﹴﺔ ﱢﻣﻦ ﱠﻧﺒﹺ ﱟﻲ ﺇﹺﻻﱠ ﹶﺃ ﹶﺧ ﹾﺬﻧﹶﺎ ﹶﺃ ﹾﻫ ﹶﻠ ﹶﻬﺎ ﺑﹺﺎ ﹾﻟ ﹶﺒ ﹾﺄ ﹶﺳﺎﺀ ﹶﻭ ﱠ‬ ‫ﹶ‬

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 ‫ﺍﻟﺴ ﱢﻴﺌ ﹺﹶﺔ ﺍ ﹾﻟ ﹶﺤ ﹶﺴﻨﹶ ﹶﺔ ﹶﺣﺘﱠﻰ ﹶﻋ ﹶﻔﻮ ﹾﺍ‬ ‫ﻮﻥ )‪ (٩٤‬ﹸﺛ ﱠﻢ ﹶﺑﺪﱠ ﹾﻟﻨﹶﺎ ﹶﻣﻜ ﹶ‬
‫ﹶﺎﻥ ﱠ‬ ‫ﹶﻟ ﹶﻌ ﱠﻠ ﹸﻬ ﹾﻢ ﹶﻳ ﱠﻀ ﱠﺮ ﹸﻋ ﹶ‬
‫ﺍﻟﺴ ﱠﺮﺍﺀ ﹶﻓ ﹶﺄ ﹶﺧ ﹾﺬﻧ ﹸ‬
‫ﹶﺎﻫﻢ ﹶﺑ ﹾﻐ ﹶﺘ ﹰﺔ ﹶﻭ ﹸﻫ ﹾﻢ ﻻﹶ‬ ‫ﺍﻟﻀ ﱠﺮﺍﺀ ﹶﻭ ﱠ‬ ‫ﱠﻭ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹶﻗﺪﹾ ﹶﻣ ﱠﺲ ﺁ ﹶﺑﺎﺀﻧﹶﺎ ﱠ‬
‫ﹶﻳ ﹾﺸ ﹸﻌ ﹸﺮ ﹶ‬
‫ﻭﻥ )‪ ﴾ (٩٥‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﻣﻦ ﻣﺠﻤﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺎﺕ ﻳﺘﺒﻴﻦ ﻟﻨﺎ ﺃﻥ ﻣﻴﺰﺍﻥ ﺍﻟﻨﻌﻢ ﻣﻦ‬
‫ﺍﻟﻤﻮﺍﺯﻳﻦ ﺍﻟﺘﻲ ﻣﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﻲ ﺗﻘﻴﻴﻢ ﺣﺎﻝ ﺍﻟﻔﺮﺩ ﻭﺣﺎﻝ ﺍﻷﻣﺔ‬
‫ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﻣﻴﺰﺍﻧﺎ ﻣﺴﺘﻘﻼ ﻗﺎﺋﻤﺎ ﺑﺬﺍﺗﻪ‪.‬‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺎﻟﺢ ﻣﻨﻌﻤﺎ ﺃﻭ ﻣﺒﺘﻠﻰ‪ ،‬ﻭﻣﻤﻜﻦ ﺃﻥ‬
‫ﻣﻨﻌﻤﺎ ﺃﻭ ﻣﺒﺘﻠﻰ‪ ،‬ﻭﻟﻜﻦ ﺩﻻﻟﺔ ﺍﻟﻨﻌﻤﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺼﻼﺡ‬
‫ﻳﻜﻮﻥ ﺍﻟﻄﺎﻟﺢ ﹰ‬
‫ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺪﻳﻦ ﺍﻟﻠﻪ ﺩﻻﻟﺔ ﻃﻴﺒﺔ ﺟﻴﺪﺓ ﻭﺩﻋﻮﺓ ﻟﻠﺸﻜﺮ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻲ‬
‫ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻠﻪ‪.‬‬
‫ﺃﻳﻀﺎ ﺍﻣﺘﺤﺎﻥ ﻭﺗﻤﺤﻴﺺ ﻭﺭﻓﻊ‬ ‫ﺃﻣﺎ ﻭﺟﻮﺩ ﺍﻻﺑﺘﻼﺀ ﻣﻊ ﺍﻻﻟﺘﺰﺍﻡ ﻓﻬﻮ ﹰ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺩﺭﺟﺎﺕ ﴿ ﹶﺃ ﹾﻡ ﹶﺣﺴ ﹾﺒﺘ ﹾﹸﻢ ﹶﺃﻥ ﺗﹶﺪﹾ ﺧﹸ ﹸﻠﻮ ﹾﺍ ﺍ ﹾﻟ ﹶﺠﻨﱠ ﹶﺔ ﹶﻭ ﹶﻟ ﱠﻤﺎ ﹶﻳ ﹾﺄﺗﻜﹸﻢ ﱠﻣ ﹶﺜ ﹸﻞ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﺧﹶ ﹶﻠ ﹾﻮ ﹾﺍ‬
‫ﹺ‬ ‫ﺍﻟﺮ ﹸﺳ ﹸ‬ ‫ﺍﻟﻀ ﱠﺮﺍﺀ ﹶﻭ ﹸﺯ ﹾﻟ ﹺﺰ ﹸﻟﻮ ﹾﺍ ﹶﺣﺘﱠﻰ ﹶﻳ ﹸﻘ ﹶ‬‫ﹺﻣﻦ ﹶﻗ ﹾﺒﻠﹺﻜﹸﻢ ﱠﻣ ﱠﺴﺘ ﹸﹾﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﺒ ﹾﺄ ﹶﺳﺎﺀ ﹶﻭ ﱠ‬
‫ﻳﻦ‬ ‫ﻮﻝ ﹶﻭﺍ ﱠﻟﺬ ﹶ‬ ‫ﻮﻝ ﱠ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻳﺐ )‪ ﴾ (٢١٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﹶﺁﻣﻨﹸﻮ ﹾﺍ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻣﺘﹶﻰ ﻧ ﹾﹶﺼ ﹸﺮ ﺍﻟ ﹼﻠﻪ ﹶﺃﻻ ﺇﹺ ﱠﻥ ﻧ ﹾﹶﺼ ﹶﺮ ﺍﻟ ﹼﻠﻪ ﹶﻗ ﹺﺮ ﹲ‬
‫ﺃﻣﺎ ﺍﻟﻤﺤﻨﺔ ﻭﺍﻟﻜﺮﺏ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﺒﻌﺪ ﻓﻬﻲ ﻧﺪﺍﺀ‬
‫ﻭﺗﺬﻛﻴﺮ ﻭﺇﻓﺎﻗﺔ ﻟﺬﻟﻚ ﺍﻟﻐﺎﻓﻞ ﺍﻟﻌﺎﺻﻲ ﻋﺴﺎﻩ ﻳﺮﺟﻊ ﺇﻟﻰ ﺭﺑﻪ ﻭﻳﻌﻮﺩ‪،‬‬
‫ﺃﻣﺎ ﻗﻤﺔ ﺍﻟﺨﻄﺮ ﻓﻲ ﺃﻥ ﺗﺄﺗﻲ ﺍﻟﻨﻌﻤﺔ ﻣﻊ ﺍﻟﻤﻌﺼﻴﺔ ﻓﻬﻲ ﺍﺳﺘﺪﺭﺍﺝ‬

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‫ﻭﺑﺎﺏ ﻫﻼﻙ ﻛﻤﺎ ﺗﺒﻴﻦ ﴿ ﹶﻓ ﹶﻠ ﱠﻤﺎ ﻧ ﹸﹶﺴﻮ ﹾﺍ ﹶﻣﺎ ﹸﺫﻛ ﹸﱢﺮﻭ ﹾﺍ ﺑﹺ ﹺﻪ ﹶﻓﺘ ﹾﹶﺤﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ‬
‫ﹴ‬
‫ﹶﺎﻫﻢ ﹶﺑ ﹾﻐ ﹶﺘ ﹰﺔ ﹶﻓﺈﹺ ﹶﺫﺍ ﹸﻫﻢ‬‫ﺍﺏ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲﺀ ﹶﺣﺘﱠﻰ ﺇﹺ ﹶﺫﺍ ﹶﻓ ﹺﺮ ﹸﺣﻮ ﹾﺍ ﺑﹺ ﹶﻤﺎ ﹸﺃﻭﺗﹸﻮ ﹾﺍ ﹶﺃ ﹶﺧ ﹾﺬﻧ ﹸ‬
‫ﹶﺃ ﹾﺑ ﹶﻮ ﹶ‬
‫ﻮﻥ )‪ ﴾ (٤٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.‬‬ ‫ﱡﻣ ﹾﺒﻠﹺ ﹸﺴ ﹶ‬
‫ﺇﺫﻥ ﻓﻠﻴﺴﺖ ﺍﻟﻨﻌﻤﺔ ﻓﻲ ﺫﺍﺗﻬﺎ ﺩﻻﻟﺔ ﺭﺿﺎ ﺃﻭ ﻏﻀﺐ ﻭﻟﻴﺲ‬
‫ﺍﻻﺑﺘﻼﺀ ﻓﻲ ﺫﺍﺗﻪ ﺩﻻﻟﺔ ﺭﺿﺎ ﺃﻭ ﻏﻀﺐ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻈﺮ ﻣﻌﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﻤﺮﺀ ﻭﺣﺎﻝ ﺍﻷﻣﺔ ﻭﻣﺪ￯‬
‫ﻗﺮﺑﻬﺎ ﻭﺑﻌﺪﻫﺎ ﻣﻦ ﺩﻳﻦ ﺍﻟﻠﻪ؛ ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﻔﺨﺮﻭﻥ ﺑﺎﺑﺘﻼﺋﻬﻢ‬
‫ﻭﺗﻀﺤﻴﺎﺗﻬﻢ ﻭﻛﺮﺑﻬﻢ ﻭﻳﺘﺨﺬﻭﻧﻬﺎ ﺩﻻﻟﺔ ﻓﻲ ﺫﺍﺗﻬﺎ ﻋﻠﻰ ﺻﻼﺡ‬
‫ﻣﻮﺍﻗﻔﻬﻢ ﻭﻣﻨﺎﻫﺠﻬﻢ ﺣﺠﺘﻬﻢ ﺩﺍﺣﻀﺔ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﺻﺤﺔ‬
‫ﻣﻮﺍﻗﻔﻬﻢ ﻭﻣﻨﺎﻫﺠﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺃﻭﻻ ﻗﺒﻞ ﺃﻥ ﻳﻘﺎﻝ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﻼﺀ ﺑﻼﺀ ﺧﻴﺮ!‬
‫ﻭﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﺤﻘﻴﻖ ﺍﻟﻨﻌﻤﺔ‬
‫ﻭﺍﻟﺮﻓﺎﻫﻴﺔ ﺩﻭﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻤﻨﻬﺞ ﺍﻟﻠﻪ ﺑﺎﺏ ﻫﻠﻜﺔ ﻻ ﺑﺎﺏ ﺧﻴﺮ‪،‬‬
‫ﻭﺍﻟﻤﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺃﻥ ﺍﻟﺮﻓﺎﻫﻴﺔ ﺃﻭﻻ ﺛﻢ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﺣﻘﻘﻮﺍ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺫﻟﻚ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺨﺎﻓﻮﺍ ﻭﻳﺮﺗﻌﺪﻭﺍ ﺇﺫ ﻭﻓﻘﻬﻢ ﺍﻟﻠﻪ ﻟﻠﻨﻌﻴﻢ ﺩﻭﻥ ﺍﻻﻟﺘﺰﺍﻡ‬
‫ﺍﻟﻜﺎﻣﻞ ﺑﺎﻹﺳﻼﻡ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻓﺎﺷﻠﻴﻦ ﻓﻲ ﺗﺤﻘﻴﻖ ﺫﻟﻚ ﻓﻠﻴﺸﻜﺮﻭﺍ ﺍﻟﻠﻪ‬

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‫ﻭﻟﻴﻌﻮﺩﻭﺍ ﺇﻟﻴﻪ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﺴﺘﺰﻳﺪﻭﺍ ﻣﻦ ﺍﻟﺘﻨﺎﺯﻻﺕ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺤﻖ‬
‫ﻭﺳﻨﺔ‪.‬‬
‫ﺍﻟﺜﺎﺑﺖ ﻗﺮﺁﻧﹰﺎ ﹸ‬
‫ﺇﻥ ﻗﻤﺔ ﺍﻟﻔﺘﻨﺔ ﺃﻥ ﺗﺮﻭﺝ ﻟﻠﻨﺎﺱ ﻓﻜﺮﺓ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺪﻳﻦ ﺑﺄﻥ ﺗﻘﺺ‬
‫ﻋﻠﻴﻬﻢ ﻗﺼﺺ ﺷﻌﻮﺏ ﺣﻘﻘﺖ ﺍﻟﺮﻓﺎﻫﻴﺔ ﺩﻭﻥ ﺩﻳﻦ ﺃﻭ ﺑﻜﺜﻴﺮ ﻣﻦ‬
‫ﺍﻟﺘﻨﺎﺯﻻﺕ ﻓﻴﻪ!‬
‫ﺃﻧﺖ ﺗﻘﻮﻝ ﻟﻬﻢ ﺻﺮﺍﺣﺔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﺍﻟﺤﻞ ﻛﻤﺎ ﺗﺰﻋﻢ ﻻ‬
‫ﺳﻴﻤﺎ ﺑﻌﺪﻣﺎ ﺭﻭﺟﺖ ﻟﻺﺳﻼﻡ ﺑﻮﺻﻔﻪ ﻣﺸﺮﻭﻋﺎ ﺩﻧﻴﻮﻳﺎ ﺗﻨﻤﻮﻳﺎ ﻛﻤﺎ‬
‫ﺑ ﹼﻴﻨﺖ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﻗﻤﺔ ﺍﻟﻔﺘﻨﺔ ﺃﻥ ﺗﺪﻋﻮ ﺍﻟﻨﺎﺱ ﻟﻠﺮﻓﺎﻫﻴﺔ ﺍﻟﻤﻄﻠﻘﺔ ﺛﻢ ﺗﻨﺘﻈﺮ ﺃﻥ ﺗﺄﺗﻴﻬﻢ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﻭﺗﺤﺪﺛﻬﻢ ﻋﻦ ﺗﻄﺒﻴﻖ ﺍﻹﺳﻼﻡ ﺫﻱ ﺍﻟﻔﺎﺗﻮﺭﺓ ﺍﻟﻐﺎﻟﻴﺔ ﺑﻌﺪﻣﺎ‬
‫ﺫﺍﻗﻮﺍ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻨﻌﻴﻢ‪ ،‬ﺃﻧﺖ ﻻ ﺗﺪﻋﻮﻫﻢ ﺑﺘﻠﻚ ﺍﻟﺮﻓﺎﻫﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ ﺇﻟﻰ‬
‫ﺍﻟﺪﻳﻦ ﺑﻞ ﺃﻧﺖ ﺗﺼﻌﺐ ﻋﻠﻴﻬﻢ ﺍﻻﻣﺘﺤﺎﻥ‪ ،‬ﺑﻞ ﻭﺗﺼﻌﺐ ﻋﻠﻰ ﻧﻔﺴﻚ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺃﻭﻝ ﺍﻟﺮﺍﻛﻨﻴﻦ ﺇﻟﻰ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻼﻫﻴﻦ ﻓﻴﻬﺎ‪ ،‬ﻧﺎﻫﻴﻚ‬
‫ﺃﻧﺖ ﹰ‬
‫ﻋﻦ ﺃﻥ ﺗﺤﻘﻴﻖ ﺫﻟﻚ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺮﻓﺎﻫﻴﺔ ﺃﻣﺮ ﻧﺴﺒﻲ ﻭﺃﻣﺮ ﻻ ﻧﻬﺎﻳﺔ ﻟﻪ‪،‬‬
‫ﻓﺎﻟﻔﺮﻕ ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﻧﻲ ﺍﻟﻔﺎﺻﻞ ﺗﻤﺎﻣﺎ ﻟﻠﺪﻳﻦ ﻋﻦ ﺍﻟﺤﻴﺎﺓ ﺃﻧﻪ ﻣﻦ‬
‫ﺍﻵﻥ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻟﻸﺑﺪ‪ ،‬ﺃﻣﺎ ﺃﻧﺖ ﻓﺘﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺇﻟﻰ ﺃﻣﺪ ﻟﻦ ﻳﻠﺒﺚ‬
‫ﺇﻻ ﻭﻳﺘﺤﻮﻝ ﻋﻤﻠﻴﺎ ﺇﻟﻰ ﺍﻷﺑﺪ‪.‬‬

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 ‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻟﻘﺘﻞ‬
‫ﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﻪ ﻟﻬﺎ ﻗﺪﺭﺓ ﻋﺎﻟﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻭﺇﻟﻒ ﺃﻱ ﺷﻲﺀ‪.‬‬
‫ﻭﻣﺎ ﺗﻜﺮﺭ ﺗﻘﺮﺭ‪.‬‬
‫ﻭﺇﻥ ﻣﻦ ﻃﻮﺍﻣﻬﺎ ﺃﻧﻬﺎ ﺗﺄﻟﻒ ﺳﻤﺎﻉ ﺃﻋﺪﺍﺩ ﺍﻟﻘﺘﻠﻰ ﻭﻣﺸﺎﻫﺪﺓ ﺻﻮﺭﻫﻢ‪.‬‬
‫ﻓﻲ ﺑﺪﺍﻳﺔ ﺃﻱ ﺃﺯﻣﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﺣﺘﻼﻻ ﺧﺎﺭﺟﻲ ﻟﺒﻠﺪ ﻣﺴﻠﻢ ﺃﻭ‬
‫ﺛﻮﺭﺓ ﺩﺍﺧﻠﻴﺔ ﺃﻭ ﺣﺘﻰ ﻓﻲ ﺍﻟﺤﺮﻭﺏ ﺍﻷﻫﻠﻴﺔ ﺃﻋﺎﺫﻧﺎ ﺍﻟﻠﻪ ﻣﻨﻬﺎ ﻳﻨﺰﻋﺞ‬
‫ﺍﻟﺴﺎﻣﻊ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻣﻊ ﻛﻞ ﺧﺒﺮ ﻳﺤﻤﻞ ﻓﻲ ﻃﻴﺎﺗﻪ ﺭﺍﺋﺤﺔ ﺍﻟﺪﻡ ﻭﻟﻮ‬
‫ﻗﺘﻴﻼ ﻭﺍﺣﺪﺍ‪ ،‬ﺛﻢ ﻳﺄﻟﻒ ﺃﺧﺒﺎﺭ ﻗﺘﻠﻰ ﺍﻵﺣﺎﺩ ﻭﻳﻨﺰﻋﺞ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺪﺩ‬
‫ﺑﺎﻟﻌﺸﺮﺍﺕ‪ ،‬ﺛﻢ ﻳﺄﻟﻒ ﺍﻟﻌﺸﺮﺍﺕ ﻭﻳﻨﺰﻋﺞ ﺇﺫﺍ ﺳﻤﻊ ﺑﺎﻟﻤﺌﺎﺕ‪ ،‬ﻭﺗﺪﻭﺭ‬
‫ﺍﻟﻨﻘﺎﺷﺎﺕ ﻭﻳﻘﻊ ﺍﻟﺠﺪﻝ ﺑﺴﺒﺐ ﻫﻞ ﺍﻟﻘﺘﻠﻰ ﺃﻟﻒ ﺃﻡ ﻣﺎﺋﺔ ﻓﻘﻂ‪ ،‬ﻋﺸﺮﻭﻥ‬
‫ﺃﻡ ﺧﻤﺴﺔ ﻓﻘﻂ؟!‬
‫ﻭﻛﺄﻥ ﺍﻟﻤﺸﻜﻠﺔ ﻓﻲ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺪﺩ ﺍﻟﻘﻠﻴﻞ ﻣﻘﺒﻮﻝ ﻭﻳﻤﺮ‪،‬‬
‫ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺜﺮ ﺍﻟﻌﺪﺩ ﻭﻗﻌﺖ ﺍﻟﻤﺸﻜﻠﺔ‪ ،‬ﻭﻣﻘﻴﺎﺱ ﺍﻟﻜﺜﺮﺓ ﻳﺨﺘﻠﻒ ﻣﻦ‬
‫ﺷﺨﺺ ﻵﺧﺮ ﻭﺿﻤﻴﺮ ﻵﺧﺮ‪.‬‬
‫ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﺫﻛﺮﺕ ﻟﻨﺎ ﻗﺼﺔ ﺃﻭﻝ ﺣﺎﺩﺙ ﻗﺘﻞ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﻗﺼﺔ ﻟﻢ ﻳﻤﺖ ﻓﻴﻬﺎ ﺇﻻ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﺃﻓﺮﺩﺗﻬﺎ ﻛﻠﻬﺎ ﻭﺫﻛﺮﺕ ﺧﺴﺮﺍﻥ‬
‫ﺍﻟﻘﺎﺗﻞ ﻭﺑﺆﺳﻪ‪:‬‬

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‫﴿ ﹶﻭﺍﺗ ﹸﹾﻞ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻧ ﹶﺒ ﹶﺄ ﺍ ﹾﺑﻨ ﹾﹶﻲ ﺁ ﹶﺩ ﹶﻡ ﺑﹺﺎ ﹾﻟ ﹶﺤ ﱢﻖ ﺇﹺ ﹾﺫ ﹶﻗ ﱠﺮ ﹶﺑﺎ ﹸﻗ ﹾﺮ ﹶﺑﺎﻧﹰﺎ ﹶﻓ ﹸﺘ ﹸﻘ ﱢﺒ ﹶﻞ ﹺﻣﻦ‬
‫ﱠﻚ ﹶﻗ ﹶﺎﻝ ﺇﹺﻧ ﹶﱠﻤﺎ ﹶﻳ ﹶﺘ ﹶﻘ ﱠﺒ ﹸﻞ ﺍﻟ ﹼﻠ ﹸﻪ ﹺﻣ ﹶﻦ‬ ‫ﺍﻵﺧ ﹺﺮ ﹶﻗ ﹶﺎﻝ ﹶﻷﹶ ﹾﻗ ﹸﺘ ﹶﻠﻨ ﹶ‬ ‫ﹶﺃ ﹶﺣ ﹺﺪ ﹺﻫ ﹶﻤﺎ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﺘ ﹶﻘ ﱠﺒ ﹾﻞ ﹺﻣ ﹶﻦ ﹶ‬
‫ﹺ ﹴ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﻴﻦ )‪ (٢٧‬ﹶﻟﺌﹺﻦ ﹶﺑ ﹶﺴ ﹶ‬ ‫ﹺ‬
‫ﻚ‬ ‫ﻄﺖ ﺇﹺ ﹶﻟ ﱠﻲ ﹶﻳﺪﹶ ﹶﻙ ﻟ ﹶﺘ ﹾﻘ ﹸﺘ ﹶﻠﻨﻲ ﹶﻣﺎ ﹶﺃ ﹶﻧ ﹾﺎ ﺑﹺ ﹶﺒﺎﺳﻂ ﹶﻳﺪ ﹶ‬
‫ﻱ ﺇﹺ ﹶﻟ ﹾﻴ ﹶ‬ ‫ﺍ ﹾﻟ ﹸﻤﺘﱠﻘ ﹶ‬
‫ﻮﺀ ﺑﹺﺈﹺ ﹾﺛ ﹺﻤﻲ‬ ‫ﻴﻦ )‪ (٢٨‬ﺇﹺﻧﱢﻲ ﹸﺃ ﹺﺭﻳﺪﹸ ﹶﺃﻥ ﹶﺗ ﹸﺒ ﹶ‬
‫ﹺ‬
‫ﺎﻑ ﺍﻟ ﹼﻠ ﹶﻪ ﹶﺭ ﱠﺏ ﺍ ﹾﻟ ﹶﻌﺎ ﹶﻟﻤ ﹶ‬‫ﻚ ﺇﹺﻧﱢﻲ ﹶﺃ ﹶﺧ ﹸ‬ ‫ﹶﻷﹶ ﹾﻗ ﹸﺘ ﹶﻠ ﹶ‬
‫ﹺﹺ‬ ‫ﱠﺎﺭ ﹶﻭ ﹶﺫﻟﹺ ﹶ‬ ‫ﺎﺏ ﺍﻟﻨ ﹺ‬ ‫ﹸﻮﻥ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﺻ ﹶﺤ ﹺ‬ ‫ﹶﻭﺇﹺ ﹾﺛ ﹺﻤ ﹶ‬
‫ﻴﻦ )‪(٢٩‬‬ ‫ﻚ ﹶﺟﺰﹶﺍﺀ ﺍﻟ ﱠﻈﺎﻟﻤ ﹶ‬ ‫ﻚ ﹶﻓ ﹶﺘﻜ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﻳﻦ )‪(٣٠‬‬ ‫ﺖ ﹶﻟ ﹸﻪ ﹶﻧ ﹾﻔ ﹸﺴ ﹸﻪ ﹶﻗﺘ ﹶﹾﻞ ﹶﺃﺧﻴﻪ ﹶﻓ ﹶﻘ ﹶﺘ ﹶﻠ ﹸﻪ ﹶﻓ ﹶﺄ ﹾﺻ ﹶﺒ ﹶﺢ ﻣ ﹶﻦ ﺍ ﹾﻟﺨﹶ ﺎﺳ ﹺﺮ ﹶ‬ ‫ﹶﻓ ﹶﻄ ﱠﻮ ﹶﻋ ﹾ‬
‫ﻒ ﹸﻳ ﹶﻮ ﹺﺍﺭﻱ ﹶﺳ ﹾﻮﺀ ﹶﺓ ﹶﺃ ﹺﺧ ﹺﻴﻪ‬ ‫ﺽ ﻟﹺ ﹸﻴ ﹺﺮ ﹶﻳ ﹸﻪ ﹶﻛ ﹾﻴ ﹶ‬‫ﺚ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﺚ ﺍﻟ ﹼﻠ ﹸﻪ ﹸﻏ ﹶﺮﺍ ﹰﺑﺎ ﹶﻳ ﹾﺒ ﹶﺤ ﹸ‬ ‫ﹶﻓ ﹶﺒ ﹶﻌ ﹶ‬
‫ﻱ ﹶﺳ ﹾﻮﺀ ﹶﺓ ﹶﺃ ﹺﺧﻲ‬ ‫ﺍﺏ ﹶﻓ ﹸﺄ ﹶﻭ ﹺﺍﺭ ﹶ‬
‫ـﺬﺍ ﺍ ﹾﻟﻐ ﹶﹸﺮ ﹺ‬ ‫ﹸﻮﻥ ﹺﻣ ﹾﺜ ﹶﻞ ﹶﻫ ﹶ‬ ‫ﹾﺕ ﹶﺃ ﹾﻥ ﹶﺃﻛ ﹶ‬ ‫ﹶﻗ ﹶﺎﻝ ﹶﻳﺎ ﹶﻭ ﹾﻳ ﹶﻠﺘﹶﺎ ﹶﺃ ﹶﻋ ﹶﺠﺰ ﹸ‬
‫ﹺﹺ‬ ‫ﹺ‬
‫ﻴﻦ )‪.﴾(٣١‬‬ ‫ﹶﻓ ﹶﺄ ﹾﺻ ﹶﺒ ﹶﺢ ﻣ ﹶﻦ ﺍﻟﻨﱠﺎﺩﻣ ﹶ‬
‫ﺛﻢ ﺃﻋﻘﺐ ﺍﻟﻘﺼﺔ ﻗﻮﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﻚ ﹶﻛ ﹶﺘ ﹾﺒﻨﹶﺎ ﹶﻋ ﹶﻠﻰ ﹶﺑﻨﹺﻲ ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬
‫ﻴﻞ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻣﻦ ﹶﻗﺘ ﹶﹶﻞ ﹶﻧ ﹾﻔ ﹰﺴﺎ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ‬ ‫﴿ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﺟ ﹺﻞ ﹶﺫﻟﹺ ﹶ‬
‫ﹺ‬ ‫ﺎﺩ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﺲ ﹶﺃﻭ ﹶﻓﺴ ﹴ‬
‫ﺎﻫﺎ‬‫ﱠﺎﺱ ﹶﺟﻤﻴ ﹰﻌﺎ ﹶﻭ ﹶﻣ ﹾﻦ ﹶﺃ ﹾﺣ ﹶﻴ ﹶ‬ ‫ﺽ ﹶﻓﻜ ﹶﹶﺄﻧ ﹶﱠﻤﺎ ﹶﻗﺘ ﹶﹶﻞ ﺍﻟﻨ ﹶ‬ ‫ﹶﻧ ﹾﻔ ﹴ ﹾ ﹶ‬
‫ﹶﺎﺕ ﹸﺛ ﱠﻢ ﺇﹺ ﱠﻥ ﻛﹶﺜﹺ ﹰﻴﺮﺍ‬ ‫ﹶﻓﻜ ﹶﹶﺄﻧﱠﻤﺎ ﹶﺃﺣﻴﺎ ﺍﻟﻨﱠﺎﺱ ﺟ ﹺﻤﻴﻌﺎ ﻭ ﹶﻟ ﹶﻘﺪﹾ ﺟﺎﺀﺗﹾﻬﻢ ﺭﺳ ﹸﻠﻨﹶﺎ ﺑﹺﺎﻟﺒﻴﻨ ﹺ‬
‫ﹶﱢ‬ ‫ﹶ ﹸ ﹾ ﹸ ﹸ‬ ‫ﹶ ﹶ ﹰ ﹶ‬ ‫ﹶ ﹾﹶ‬
‫ﻮﻥ )‪﴾(٣٢‬‬ ‫ﺽ ﹶﻟ ﹸﻤ ﹾﺴ ﹺﺮ ﹸﻓ ﹶ‬‫ﻚ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﱢﻣﻨ ﹸﹾﻬﻢ ﹶﺑ ﹾﻌﺪﹶ ﹶﺫﻟﹺ ﹶ‬
‫ﺇﻥ ﻗﺘﻞ ﻭﺍﺣﺪ ﻛﻘﺘﻞ ﺍﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ ﻃﺎﻟﻤﺎ ﻗﺘﻞ ﺑﻐﻴﺮ ﻭﺟﻪ ﺣﻖ‪.‬‬
‫ﻓﻤﺎ ﻧﺮﺍﻩ ﻓﻲ ﻭﺍﻗﻌﻨﺎ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺷﺪﻳﺪ ﻣﻦ ﻣﺆﻳﺪ ﺍﻟﻘﺎﺗﻞ ﺑﺘﻘﻠﻴﻞ‬
‫ﺃﻋﺪﺍﺩ ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﻭﺍﻫﺘﻤﺎﻡ ﻣﻦ ﺧﺼﻮﻡ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺗﻜﺜﻴﺮ ﺃﻋﺪﺍﺩ‬

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‫ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﻭﻛﺄﻥ ﻗﺘﻞ ﺍﻟﻌﺪﺩ ﺍﻟﻘﻠﻴﻞ ﺑﻼ ﺫﻧﺐ ﻻ ﻳﻬﻢ ﻭﺃﻥ ﻛﺜﺮﺓ ﺍﻟﻌﺪﺩ‬
‫ﻓﻘﻂ ﻫﻲ ﺍﻟﺠﺮﻳﻤﺔ ﻳﻌﻜﺲ ﻓﺴﺎﺩﺍ ﻣﻨﻬﺠﻴﺎ ﻭﻓﻜﺮﻳﺎ!!‬
‫ﺇﻥ ﺍﻹﻏﺮﺍﻕ ﻓﻲ ﻣﻨﺎﻗﺸﺔ ﺍﻷﻋﺪﺍﺩ ﺑﺪﻻ ﻣﻦ ﻣﻨﺎﻗﺸﺔ ﺣﻖ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻳﺤﻮﻟﻨﺎ ﺇﻟﻰ ﻣﺴﻮﺥ ﻭﻣﺼﺎﺻﻲ ﺩﻣﺎﺀ ﻳﻔﺎﺻﻞ ﻛﻞ ﻣﻨﺎ ﻓﻲ‬
‫ﺳﻌﺮ ﻋﺸﺎﺋﻪ‪.‬‬
‫ﺇﻥ ﻭﺭﺍﺀ ﻛﻞ ﺭﻭﺡ ﺗﺰﻫﻖ ﺑﻐﻴﺮ ﺣﻖ ﻗﻠﺒﺎ ﻟﻪ ﺁﻣﺎﻝ ﻭﺃﺣﻼﻡ ﻭﺃﺳﺮﺓ‬
‫ﻓﻘﺪﺕ ﻋﺎﺋﻠﻬﺎ ﺃﻭ ﺍﺑﻨﻬﺎ ﻭﻧﺎﺭ ﺗﺤﺮﻕ ﻗﻠﻮﺏ ﺍﻷﺣﺒﺎﺏ ﻭﺍﻷﺻﺪﻗﺎﺀ‪.‬‬
‫ﺇﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻇﻠﻤﺎ ﻟﻴﺲ ﺭﻗﻤﺎ ﻓﻲ ﺟﺪﻭﻝ ﻓﻲ ﻣﺴﺄﻟﺔ ﺭﻳﺎﺿﻴﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﻨﺪﺍ ﻓﻲ ﺑﺮﻧﺎﻣﺞ ﺍﻧﺘﺨﺎﺑﻲ ﺑﻞ ﺇﻥ ﺩﻣﺎﺀﻩ ﻋﻨﺪ ﺍﻟﻠﻪ ﺃﺷﺪ ﺣﺮﻣﺔ ﻣﻦ‬
‫ﻫﺪﻡ ﺍﻟﻜﻌﺒﺔ ﻭﻗﺘﻠﻪ ﻛﻘﺘﻞ ﺍﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ‪.‬‬
‫ﺇﻥ ﺃﻭﻝ ﺧﻄﻮﺓ ﻟﻜﺴﺮ ﺻﺨﻮﺭ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻤﺘﺮﺍﻛﻤﺔ ﻫﻲ ﻛﺴﺮ ﻫﺬﺍ‬
‫ﺍﻟﻌﺪﺍﺩ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺒﺸﺮ ﻛﺄﺭﻗﺎﻡ ﻻ ﻛﺄﺟﺴﺎﺩ ﻭﺃﺭﻭﺍﺡ ﻭﻗﻠﻮﺏ‬
‫ﻭﺗﺤﺐ ﻟﻬﺎ ﻧﻔﺲ ﺣﻘﻮﻕ ﺻﺎﺣﺐ ﺍﻟﻌﺪﺍﺩ ﺍﻟﺬﻱ ﻳﺘﻜﺊ ﻭﻳﺤﺼﻲ‬
‫ﺗﺤﺐ ﹶ‬
‫ﺍﻷﻋﺪﺍﺩ ﻭﻳﺒﺎﻟﻎ ﻓﻴﻬﺎ ﺃﻭ ﻳﺸﻜﻚ ﻓﻴﻬﺎ ﺛﻢ ﻳﺪﺧﻞ ﻟﻴﻨﺎﻡ ﻭﻋﻴﻦ ﺍﻟﺜﻜﺎﻟﻰ‬
‫ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻟﻢ ﺗﻨﻢ!!‬
‫ﺇﻥ ﺍﺳﺘﺒﺪﺍﻝ ﻣﻴﺰﺍﻥ ﺃﻋﺪﺍﺩ ﺍﻟﻘﺘﻠﻰ ﺑﻤﻴﺰﺍﻥ ﻣﺪ￯ ﺍﺳﺘﺤﻘﺎﻕ‬
‫ﺍﻟﻤﻘﺘﻮﻝ ﻟﻠﻘﺘﻞ ﺃﻭ ﻻ ﻭﺍﺟﺐ ﻋﺎﺟﻞ‪ ،‬ﻭﺿﺒﻂ ﻣﻴﺰﺍﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻘﺘﻞ‬

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‫ﻭﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺤﻴﺎﺓ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻓﻘﻂ ﺑﺎﺏ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺑﺤﻮﺭ‬
‫ﺍﻟﺪﻣﺎﺀ ﺍﻟﺘﻲ ﻧﻌﻴﺸﻬﺎ ﻭﻭﺣﺸﻴﺔ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺘﻲ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮﻳﻦ‬
‫ﺇﻻ ﻣﺎ ﺭﺣﻢ ﺭﺑﻲ‪.‬‬
‫ﺍﻟﻮﻗﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻟﺮﺟﺎﻝ‬
‫ﻣﻦ ﻧﺼﺪﻕ ﻭﻣﻦ ﻻ ﻧﺼﺪﻕ؟ ﻣﻦ ﻧﺤﺘﺮﻡ ﻭﻣﻦ ﻻ ﻧﺤﺘﺮﻡ؟ ﻓﻴﻤﻦ‬
‫ﻧﺜﻖ ﻭﻓﻴﻤﻦ ﻻ ﻧﺜﻖ؟ ﻣﺄﺳﺎﺓ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﺇﻥ ﺍﻟﻤﻌﺎﻳﻴﺮ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﻨﺎﺱ ﻓﻲ ﺗﻘﻴﻴﻢ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‬
‫ﻭﻓﻲ ﺗﻘﻴﻴﻢ ﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻤﺸﺎﻫﻴﺮ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻣﺮﺍﺟﻌﺔ ﻋﻤﻴﻘﺔ؛ ﺇﺫ ﺛﺒﺖ ﺃﻥ‬
‫ﺃﻏﻠﺒﻬﺎ ﻣﻌﺎﻳﻴﺮ ﻏﺎﻳﺔ ﻓﻲ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺳﻄﺤﻴﺘﻬﺎ ﻳﻨﺒﻨﻲ ﻋﻠﻴﻬﺎ ﻗﺮﺍﺭﺍﺕ‬
‫ﻭﻣﻮﺍﻗﻒ ﺧﻄﻴﺮﺓ ﻭﺣﺴﺎﺳﺔ ﻣﻦ ﺍﺗﺒﺎﻉ ﻭﻃﺎﻋﺔ ﻭﻣﻦ ﺍﺧﺘﻴﺎﺭ ﻟﺘﻮﻟﻲ ﻣﻨﺎﺻﺐ‬
‫ﻭﻣﻮﺍﻗﻊ ﺭﺳﻤﻴﺔ ﻭﻏﻴﺮ ﺭﺳﻤﻴﺔ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻤﺨﺘﺎﺭ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺷﺪﻳﺪ‬
‫ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﺳﺘﺤﻘﺎﻗﻬﺎ ﻭﻟﻜﻨﻪ ﺍﻟﺘﻄﻔﻴﻒ ﻓﻲ ﻣﻴﺰﺍﻥ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻣﻴﺰﺍﻥ ﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺷﻬﺮ ﻣﻮﺍﺯﻳﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻟﻘﺪ ﺳﺠﻦ‬
‫ﺍﻟﺮﺟﻞ ﺃﻋﻮﺍ ﹰﻣﺎ‪ ،‬ﺃﻭ ﻃﺮﺩ ﻋﻘﻮ ﹰﺩﺍ‪ ،‬ﺃﻭ ﻋﺬﺏ ﻭﺿﺮﺏ‪ ،‬ﺃﻭ ﻗﺪ ﺿﺤﺖ‬
‫ﻫﺬﻩ ﺍﻟﻤﺠﻤﻮﻋﺔ ﺑﻜﺜﻴﺮ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ﻭﻓﻘﺪﺗﻬﻢ ﻋﻠﻰ ﻣﺪﺍﺭ ﻋﻘﻮﺩ ﻗﺘ ﹰ‬
‫ﻼ‬
‫ﻭﺳﺤﻼﹰ‪ ...‬ﺇﻟﺦ‬
‫ﺇﺫﻥ ﻓﻬﻮ ﻋﻠﻰ ﺍﻟﺤﻖ‪ ،‬ﺇﺫﻥ ﻓﻬﻮ ﺃﻭﻟﻰ ﺑﺎﻻﺗﺒﺎﻉ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺜﻘﺔ‪،‬‬

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 ‫ﺇﺫﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺼﻮﺍﺏ!!‬
‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻮ ﻣﻴﺰﺍﻥ ﻓﻲ ﺍﻷﺻﻞ ﻣﺤﺘﺮﻡ ﻟﻜﻦ ﻻ ﻳﻤﻜﻦ ﺃﻥ‬
‫ﻳﻨﻔﺮﺩ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻮﺣﻴﺪ ﻟﺘﻘﻴﻴﻢ ﺻﻮﺍﺏ ﺍﻟﻤﺮﺀ ﺃﻭ‬
‫ﺧﻄﺌﻪ ﻭﺗﺤﺪﻳﺪ ﻣﻮﻗﻌﻪ ﻓﻲ ﺧﺮﻳﻄﺔ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬
‫ﺃﻳﻀﺎ ﻳﻘﺪﻣﻮﻥ ﺗﻀﺤﻴﺎﺕ ﻭﻳﺒﺬﻟﻮﻥ ﺃﺭﻭﺍﺣﻬﻢ ﻓﻲ‬
‫ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﹰ‬
‫ﺳﺒﻴﻞ ﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻫﺬﺍ ﻣﻌﺮﻭﻑ ﻭﻇﺎﻫﺮ ﺣﺘﻰ ﻓﻲ ﺣﺮﻭﺑﻬﻢ ﺿﺪ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺠﺎﻧﺐ ﺣﺮﻭﺑﻬﻢ ﺿﺪ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻭﺍﻟﺘﻲ ﻳﺴﻘﻂ ﻓﻴﻬﺎ‬
‫ﺍﻟﻤﻼﻳﻴﻦ ﻛﺎﻟﺤﺮﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﺃﻳﻀﺎ ﻳﻀﺤﻮﻥ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻌﻠﻮﻣﺔ ﺍﻟﺒﻄﻼﻥ ﹰ‬
‫ﻭﻗﺪ ﻳﺴﺠﻨﻮﻥ ﻭﻳﻀﺮﺑﻮﻥ ﻭﻳﻌﺬﺑﻮﻥ ﻓﻬﻞ ﻟﻬﻢ ﺃﻥ ﻳﺤﺘﺠﻮﺍ ﺑﻌﻈﻢ ﻫﺬﻩ‬
‫ﺍﻟﺘﻀﺤﻴﺎﺕ ﻭﺍﻟﻔﻮﺍﺗﻴﺮ ﻋﻠﻰ ﺻﺤﺔ ﻣﻨﺎﻫﺠﻬﻢ ﺃﻡ ﺃﻧﻚ ﻋﺎﺩﺓ ﺗﻘﻮﻝ‬
‫ﺧﺴﺮﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؟!‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺷﻴﺊ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻠﺘﻀﺤﻴﺔ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬
‫ﺍﻟﻤﺸﻬﻮﺭ ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ‬
‫ﺳﻠﻢ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﺣﻤﻴﺔ ﻭﻳﻘﺎﺗﻞ ﺷﺠﺎﻋﺔ ﻭﻳﻘﺎﺗﻞ ﺭﻳﺎﺀ ﻓﺄﻱ ﺫﻟﻚ‬
‫ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ؟ ﻓﻘﺎﻝ‪):‬ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﻓﻲ‬
‫ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻋﺰ ﻭ ﺟﻞ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬

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‫ﻓﻘﺪ ﻳﻜﻮﻥ ﺗﻀﺤﻴﺔ ﺍﻟﻤﺮﺀ ﻟﺸﻲﺀ ﻏﻴﺮ ﺍﻟﺤﻖ‪ .‬ﻭﻧﺤﻦ ﻟﻦ ﻧﻤﻠﻚ‬
‫ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻷﻧﻪ ﻓﻲ ﻗﻠﺒﻪ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﻀﺤﻴﺔ ﺍﻟﻤﺮﺀ‬
‫ﻓﻲ ﺣﺪ ﺫﺍﺗﻬﺎ ﺩﻟﻴﻼ ﻣﺴﺘﻘﻼ ﻋﻠﻰ ﺻﻮﺍﺏ ﻣﻨﻬﺠﻪ ﻭﻣﻮﺍﻗﻔﻪ‪.‬‬
‫ﺃﻣﺎ ﻣﻴﺰﺍﻥ ﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻬﻮ ﻣﻤﺎ ﻳﺄﺧﺬ ﺑﻌﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻭﺃﻟﺒﺎﺑﻬﻢ ﻓﻼ‬
‫ﻳﺮﻭﻥ ﺃﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺠﻬﺪ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﺑﺎﻃﻞ ﻭﻟﻮ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﻗﻒ‪.‬‬
‫ﻭﻫﻨﺎ ﻧﻘﻄﺘﺎﻥ‪:‬‬
‫ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﺎﻟﻢ ﻭﺍﻟﻌﺎﺑﺪ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﻛﻠﻤﺎ ﺭﺃﻭﺍ‬
‫ﺻﺎﺣﺐ ﻋﺒﺎﺩﺓ ﺍﻋﺘﺒﺮﻭﻩ ﻋﺎﻟﻤﺎ ﻓﺎﺳﺘﻔﺘﻮﻩ ﻭﻗﻠﺪﻭﻩ ﻭﺃﺧﺬﻭﺍ ﺭﺃﻳﻪ ﻓﻲ‬
‫ﺍﻟﺼﻐﻴﺮﺓ ﻭﺍﻟﻜﺒﻴﺮﺓ ﻭﻫﻮ ﻟﻴﺲ ﺃﻫﻼ ﻟﺬﻟﻚ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺳﺄﻟﺘﻬﻢ ﻋﻦ‬
‫ﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺣﺪﺛﻮﻙ ﻋﻦ ﻋﺒﺎﺩﺍﺗﻪ ﻭﺻﻼﺗﻪ ﻭﺻﻴﺎﻣﻪ ﻭﺻﺪﻗﺘﻪ‬
‫ﻭﻫﻨﺎ ﺗﺪﺭﻙ ﻓﻮﺭﺍ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻣﺸﻮﺷﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﺟﺪﻳﺪﺍ ﻓﻔﻲ ﺣﺪﻳﺚ ﻗﺎﺗﻞ ﺍﻟﻤﺌﺔ ﻋﻨﺪﻣﺎ ﺳﺄﻝ ﺍﻟﺮﺟﻞ‬
‫ﺍﻟﺘﺎﺋﺐ ﻋﻦ ﺃﻋﻠﻢ ﺃﻫﻞ ﺍﻷﺭﺽ ﺩﻟﻮﻩ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻋﻠﻰ ﻋﺎﺑﺪ ﻭﻗﺪ ﺛﺒﺖ‬
‫ﺟﻬﻞ ﻫﺬﺍ ﺍﻟﻌﺎﺑﺪ ﻋﻨﺪﻣﺎ ﺃﻓﺘﺎﻩ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻮﺑﺔ ﻷﻧﻪ ﻗﺎﺳﻬﺎ ﺑﻌﻘﻠﻪ ﻻ‬
‫ﺑﻌﻠﻢ ﻭﺣﺠﺔ‪ .‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﺪﻣﺎ ﺩﻟﻮﻩ ﻋﻠﻰ ﻋﺎﻟﻢ ﺑﺤﻖ ﺃﺧﺒﺮﻩ‬
‫ﺑﻮﺟﻮﺩ ﻓﺮﺻﺔ ﻟﻠﺘﻮﺑﺔ ﻟﻌﻠﻤﻪ ﺑﺎﻟﻠﻪ ﻭﺃﺳﻤﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﻋﻠﻤﻪ ﺑﺸﺮﻳﻌﺔ‬

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‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ﺑﻞ ﻛﺎﻥ ﻣﻦ ﻋﻠﻤﻪ ﺃﻥ ﺃﺩﺭﻙ ﺩﻭﻥ‬
‫ﺳﺆﺍﻝ ﺃﻥ ﻗﻮﻣﻪ ﻗﻮﻡ ﺳﻮﺀ ﻭﺩﻟﻪ ﻋﻠﻰ ﻣﻦ ﻳﻌﻴﻨﻮﻧﻪ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻗﺪ‬
‫ﹺ‬
‫ﺍﻟﻌﺎﺑﺪ‬ ‫ﹸ‬
‫ﻭﺳﻠﻢ‪):-‬ﻓﻀﻞ ﺍﻟﻌﺎﻟ ﹺﻢ ﻋﻠﻰ‬ ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻛﻔﻀﻠﻲ ﻋﻠﻰ ﺃﺩﻧﺎﻛﻢ)ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻬﻲ ﺃﻥ ﺩﻻﻟﺔ ﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺷﻲﺀ‬
‫ﻓﻲ ﺫﺍﺗﻬﺎ ﻓﻲ ﻣﺴﺄﻟﺔ ﺗﻘﻴﻴﻢ ﻣﻨﻬﺞ ﺍﻟﺸﺨﺺ ﻭﻣﺪ￯ ﻗﺮﺑﻪ ﻣﻦ ﺍﻟﺤﻖ‪،‬‬
‫ﻭﺇﻻ ﻓﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺒﺘﺪﻋﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻀﻼﻻﺕ ﻟﻬﻢ ﺃﻳﻀﺎ ﺷﺄﻥ ﻛﺒﻴﺮ‬
‫ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻻ ﻳﻨﺎﻓﺴﻬﻢ ﻓﻴﻪ ﺃﻫﻞ ﺍﻟﺤﻖ‪ ،‬ﺑﻞ ﻭﻛﺎﻥ ﻣﻦ ﻭﺻﻒ ﺍﻟﻨﺒﻲ‬
‫‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻟﻠﺨﻮﺍﺭﺝ‪:‬‬
‫ﻣﻊ ﺻﻼﺗﹺﻬﻢ‪،‬‬ ‫ﺮﻭﻥ ﺻﻼﺗﹶﻜﻢ ﹶ‬
‫)ﻳﺨﺮﺝ ﻓﻴﻜﻢ ﻗﻮﻡ ﺗ ﹺ‬
‫ﹶﺤﻘ ﹶ‬ ‫ﹲ‬ ‫ﹸ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬
‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻳﻘﺮ ﹶ‬
‫ﺅﻭﻥ‬ ‫ﻣﻊ ﻋﻤﻠﻬﻢ‪ ،‬ﹶ‬ ‫ﻣﻊ ﺻﻴﺎﻣﻬﻢ‪ ،‬ﻭﻋﻤ ﹶﻠﻜﻢ ﹶ‬ ‫ﻭﺻﻴﺎ ﹶﻣﻜﻢ ﹶ‬
‫ﻣﻦ‬
‫ﺍﻟﺴﻬﻢ ﹶ‬ ‫ﻤﺮ ﹸﻕ‬ ‫ﹺ‬ ‫ﻤﺮ ﹶ‬ ‫ﹺ‬ ‫ﻻ ﹸﻳ ﹺ‬
‫ﹸ‬ ‫ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﹶﻳ ﹸ‬ ‫ﻣﻦ‬
‫ﻗﻮﻥ ﹶ‬ ‫ﺠﺎﻭ ﹸﺯ ﺣﻨﺎﺟ ﹶﺮﻫﻢ‪ ،‬ﹶﻳ ﹸ‬
‫ﺍﻟﺮﻣ ﱠﻴ ﹺﺔ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﹺ‬

‫ﺍﻧﻈﺮ ﻭﺗﺄﻣﻞ!!‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻫﻢ ﻣﻦ ﻳﺤﻘﺮﻭﻥ ﻋﻤﻠﻬﻢ ﺇﻟﻰ ﻋﻤﻞ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻭﺃﻧﺖ‬
‫ﺗﻌﻠﻢ ﻛﻴﻒ ﻛﺎﻧﺖ ﻋﺒﺎﺩﺍﺕ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺄﺻﺤﺎﺏ ﻫﺬﻩ‬
‫ﺍﻟﺮﻣ ﱠﻴ ﹺﺔ(‪.‬‬
‫ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻳﻤﺮ ﹸﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﹺ‬
‫ﹸ ﹶ‬ ‫ﹶ ﹸ‬ ‫ﹺ‬ ‫ﻤﺮ ﹶ‬
‫ﻗﻮﻥ ﻣ ﹶﻦ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻌﺎﻟﻴﺔ( ﹶﻳ ﹸ‬

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 ‫ﺛﻢ ﻣﻴﺰﺍﻥ ﺍﻟﺰﻫﺪ‪:‬‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻈﻨﻮﻥ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺒﺎﻃﻞ ﻻ ﻳﻘﻊ ﻓﻴﻪ ﺇﻻ‬
‫ﻷﻃﻤﺎﻉ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻭﺟﺪﻭﺍ ﺍﻟﻤﺮﺀ ﺯﺍﻫﺪﺍ ﻻ ﻳﻈﻬﺮ ﻋﻠﻴﻪ ﻋﻼﻣﺎﺕ‬
‫ﺍﻟﺮﻓﺎﻫﻴﺔ‪ ،‬ﻳﺄﻛﻞ ﺍﻟﻘﻠﻴﻞ ﻭﻳﻠﺒﺲ ﺍﻟﺮﺧﻴﺺ ﻭﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺒﻴﺖ ﺍﻟﺒﺴﻴﻂ‬
‫ﻗﺎﻟﻮﺍ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺎﻃﻞ ﺑﻞ ﻫﻮ ﻋﻠﻰ ﺍﻟﺤﻖ ﻭﺇﻻ ﻟﻤﺎ ﻳﺼﺒﺮ‬
‫ﻋﻠﻰ ﺷﻈﻒ ﺍﻟﻌﻴﺶ ﻣﻦ ﺃﺟﻞ ﻣﻌﺘﻘﺪﻩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺘﻘﺪﻩ ﺑﺎﻃﻼﹰ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻓﻲ ﻣﻴﺰﺍﻥ ﺍﻟﺘﻀﺤﻴﺔ ﻫﻮ ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﻳﺆﻣﻦ ﺃﻥ ﻣﻌﺘﻘﺪﻩ ﺑﺎﻃﻞ!‬
‫ﻣﻦ ﺃﻳﻦ ﺟﺌﺖ ﺑﻬﺬﻩ ﺍﻟﻘﻨﺎﻋﺔ!؟‬
‫ﻫﻮ ﻗﺪ ﻳﺆﻣﻦ ﺃﻧﻪ ﻣﺼﻴﺐ ﻓﻴﻀﺤﻲ ﻷﺟﻞ ﺫﻟﻚ ﺑﺤﻴﺎﺗﻪ ﻭﻣﺎﻟﻪ‬
‫ﻭﻳﻌﻴﺶ ﻓﻲ ﺃﺩﻧﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺮﻓﺎﻫﻴﺔ ﻭﻻ ﻳﻌﻨﻴﻪ ﺫﻟﻚ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺃﻧﺎﺳﺎ ﻃﺒﺎﻋﻬﺎ ﺍﻟﺰﻫﺪ ﺣﺘﻰ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺻﺎﺣﺐ ﻣﻨﻬﺞ ﺃﺻﻼ‪.‬‬
‫ﺇﺟﻤﺎﻻ ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻤﺎﻝ ﻭﺍﻷﻭﻻﺩ‬
‫ﻭﺍﻟﺴﻠﻄﺔ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗﺠﺪ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻴﻠﻪ ﻟﻠﻤﺎﻝ ﺃﻗﻞ‪ ،‬ﺃﻭ ﻣﻴﻠﻪ ﻟﻠﻨﺴﺎﺀ ﺃﻗﻞ‪،‬‬
‫ﺃﻭ ﻣﻴﻠﻪ ﻟﻠﺴﻠﻄﺔ ﺃﻗﻞ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻓﺎﻧﺘﺒﻪ!! ﻓﺰﻫﺪ ﺍﻟﻤﺮﺀ ﻟﻨﻔﺴﻪ ﻭﻟﻴﺲ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺩﻻﻟﺔ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻔﺴﻬﻢ ﻛﺎﻧﻮﺍ ﻣﺘﻔﺎﻭﺗﻴﻦ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻝ ﺃﺻﺤﺎﺏ‬
‫ﻓﻲ ﺍﻟﺰﻫﺪ ﻭﻛﻠﻬﻢ ﻋﻠﻰ ﺧﻴﺮ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﹰ‬

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 ‫ﺯﻫﺪ ﻭﻻ ﻳﻐﻨﻲ ﻋﻨﻬﻢ ﺫﻟﻚ ﺷﻴﺌﺎ‪.‬‬
‫ﺯﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﻣﻴﺰﺍﻥ ﺍﻟﺘﺎﺭﻳﺦ؟! ﻳﻜﻮﻥ ﻟﻠﻤﺮﺀ ﺃﻭ ﻟﻠﻔﺌﺔ ﺗﺎﺭﻳﺨﺎ‬
‫ﻣﺸﺮﻓﺎ ﻓﻴﻪ ﺛﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺤﻖ ﻓﻌﻼ‪ ،‬ﻓﻴﺘﺨﺬ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻮﺻﻔﻪ ﺩﻟﻴﻼ‬
‫ﻣﺴﺘﻘﻼ ﻭﻭﺣﻴﺪﺍ ﻋﻠﻰ ﺻﺤﺔ ﻣﻮﺍﻗﻔﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﻟﻰ ﺍﻷﺑﺪ‪.‬‬
‫ﻭﻛﺄﻥ ﺍﻟﻤﻄﻠﻮﺏ ﺃﻥ ﺗﻠﺘﺰﻡ ﺍﻟﺤﻖ ﻓﺘﺮﺓ ﻣﻌﻴﻨﺔ ﻣﻦ ﺣﻴﺎﺗﻚ ﺛﻢ ﺳﺘﺤﻘﻖ‬
‫ﻋﺼﻤﺔ ﺗﻔﻌﻞ ﺑﻬﺎ ﻣﺎ ﺗﺸﺎﺀ ﻻﺣ ﹰﻘﺎ‪ ،‬ﻭﻗﺪ ﺃﺛﻨﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻭﺻﺒﺮﻫﻢ ﻭﺟﻠﺪﻫﻢ ﻓﻲ ﻧﻬﺎﻳﺔ ﻗﺼﺘﻬﻢ ﻣﻊ ﻓﺮﻋﻮﻥ‪.‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﺎﺭ ﹶﻕ ﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﻮﻥ ﹶﻣ ﹶﺸ ﹺ‬ ‫ﹺ‬
‫ﺽ‬ ‫ﻳﻦ ﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹸﻳ ﹾﺴﺘ ﹾﹶﻀ ﹶﻌ ﹸﻔ ﹶ‬ ‫﴿ ﹶﻭ ﹶﺃ ﹾﻭ ﹶﺭ ﹾﺛﻨﹶﺎ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹶﻡ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻚ ﺍ ﹾﻟ ﹸﺤ ﹾﺴﻨﹶﻰ ﹶﻋ ﹶﻠﻰ ﹶﺑﻨﹺﻲ‬ ‫ﺖ ﹶﺭ ﱢﺑ ﹶ‬‫ﺖ ﻛﹶﻠﹺ ﹶﻤ ﹸ‬ ‫ﹶﺎﺭ ﹶﺑ ﹶﻬﺎ ﺍ ﱠﻟﺘﹺﻲ ﹶﺑ ﹶﺎﺭ ﹾﻛﻨﹶﺎ ﻓﹺ ﹶﻴﻬﺎ ﹶﻭﺗ ﱠﹶﻤ ﹾ‬‫ﹶﻭ ﹶﻣﻐ ﹺ‬
‫ﹶﺎﻥ ﹶﻳ ﹾﺼﻨ ﹸﹶﻊ ﻓﹺ ﹾﺮ ﹶﻋ ﹾﻮ ﹸﻥ ﹶﻭ ﹶﻗ ﹾﻮ ﹸﻣ ﹸﻪ ﹶﻭ ﹶﻣﺎ ﻛﹶﺎﻧﹸﻮ ﹾﺍ‬
‫ﻴﻞ ﺑﹺ ﹶﻤﺎ ﹶﺻ ﹶﺒ ﹸﺮﻭ ﹾﺍ ﹶﻭ ﹶﺩ ﱠﻣ ﹾﺮﻧﹶﺎ ﹶﻣﺎ ﻛ ﹶ‬ ‫ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬
‫ﹶﻳ ﹾﻌ ﹺﺮ ﹸﺷ ﹶ‬
‫ﻮﻥ )‪ ﴾ (١٣٧‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺗﻌﺪﺩﺕ ﻣﺨﺎﺯﻳﻬﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ ﻟﻢ ﻳﻨﻔﻌﻬﻢ ﺫﻟﻚ‬
‫ﻭﻋﻮﻗﺒﻮﺍ ﺑﺎﻟﺘﻴﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎﻟﻘﺘﻞ ﺗﺎﺭﺓ ﻛﻤﺎ ﻓﻲ ﻗﺼﺔ ﻋﺒﺎﺩﺗﻬﻢ ﻟﻠﻌﺠﻞ‪،‬‬
‫ﻭﺑﺎﻟﻤﺴﺦ ﺗﺎﺭﺓ ﻛﻤﺎ ﻓﻲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻭﺻﻔﻬﻢ ﻧﺒﻴﻬﻢ‬
‫ﺑﺎﻟﻔﺎﺳﻘﻴﻦ ﻛﻤﺎ ﺗﻘﺪﻡ ﻭﺃﻗﺮ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻋﻠﻴﻬﻢ‬
‫ﻚ ﺇﹺﻻﱠ ﹶﻧ ﹾﻔ ﹺﺴﻲ ﹶﻭ ﹶﺃ ﹺﺧﻲ ﹶﻓﺎ ﹾﻓ ﹸﺮ ﹾﻕ ﹶﺑ ﹾﻴﻨﹶﻨﹶﺎ ﹶﻭ ﹶﺑ ﹾﻴ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ‬ ‫﴿ ﹶﻗ ﹶﺎﻝ ﹶﺭ ﱢﺏ ﺇﹺﻧﱢﻲ ﻻ ﹶﺃ ﹾﻣﻠﹺ ﹸ‬
‫ﻮﻥ ﻓﹺﻲ‬ ‫ﻴﻦ ﹶﺳﻨﹶ ﹰﺔ ﹶﻳﺘﹺ ﹸﻴﻬ ﹶ‬ ‫ﹺ‬
‫ﻴﻦ )‪ (٢٥‬ﹶﻗ ﹶﺎﻝ ﹶﻓﺈﹺﻧ ﹶﱠﻬﺎ ﹸﻣ ﹶﺤ ﱠﺮ ﹶﻣ ﹲﺔ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺃ ﹾﺭ ﹶﺑﻌ ﹶ‬
‫ﹺ ﹺ‬
‫ﺍ ﹾﻟ ﹶﻔﺎﺳﻘ ﹶ‬

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 ‫ﹺ ﹺ‬
‫ﻼ ﺗ ﹾﹶﺄ ﹶﺱ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹶﻘ ﹾﻮ ﹺﻡ ﺍ ﹾﻟ ﹶﻔﺎﺳﻘ ﹶ‬
‫ﻴﻦ )‪﴾ (٢٦‬‬ ‫ﺍﻷﹶ ﹾﺭ ﹺ‬
‫ﺽ ﹶﻓ ﹶ‬
‫﴿ﻭ ﹶﻗﺎ ﹸﻟﻮ ﹾﺍ ﹸﻗ ﹸﻠﻮ ﹸﺑﻨﹶﺎ‬
‫ﻭﺑﻌﺪﻣﺎ ﻓﻀﻠﻬﻢ ﺍﻟﻠﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻟﺤﻘﺘﻬﻢ ﺍﻟﻠﻌﺎﺋﻦ ﹶ‬
‫ﹸﻮﻥ )‪ ﴾ (٨٨‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﻼ ﱠﻣﺎ ﹸﻳ ﹾﺆ ﹺﻣﻨ ﹶ‬
‫ﹸﻏ ﹾﻠﻒﹲ ﹶﺑﻞ ﱠﻟ ﹶﻌﻨ ﹸﹶﻬ ﹸﻢ ﺍﻟ ﱠﻠﻪ ﺑﹺ ﹸﻜ ﹾﻔ ﹺﺮ ﹺﻫ ﹾﻢ ﹶﻓ ﹶﻘﻠﹺﻴ ﹰ‬
‫ﹺ‬ ‫ﻴﻞ ﹶﻋ ﹶﻠﻰ ﻟﹺ ﹶﺴ ﹺ‬
‫ﻳﻦ ﹶﻛ ﹶﻔ ﹸﺮﻭ ﹾﺍ ﹺﻣﻦ ﹶﺑﻨﹺﻲ ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬ ‫ﹺ ﹺ‬
‫ﻴﺴﻰ‬
‫ﺎﻥ ﹶﺩ ﹸﺍﻭﻭ ﹶﺩ ﹶﻭﻋ ﹶ‬ ‫﴿ ﹸﻟﻌ ﹶﻦ ﺍ ﱠﻟﺬ ﹶ‬
‫ﻭﻥ )‪ ﴾ (٧٨‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬ ‫ﻚ ﺑﹺ ﹶﻤﺎ ﹶﻋ ﹶﺼﻮﺍ ﱠﻭﻛﹶﺎﻧﹸﻮ ﹾﺍ ﹶﻳ ﹾﻌﺘﹶﺪﹸ ﹶ‬ ‫ﺍ ﹾﺑ ﹺﻦ ﹶﻣ ﹾﺮ ﹶﻳ ﹶﻢ ﹶﺫﻟﹺ ﹶ‬
‫ﺇﺫﻥ ﻓﺎﻟﺘﺎﺭﻳﺦ ﻻ ﻳﻌﺼﻢ ﺻﺎﺣﺒﻪ ﻓﻲ ﺍﻟﺤﺎﺿﺮ ﻭﻻ ﻳﺤﺘﺞ ﺑﻪ ﻋﻠﻰ‬
‫ﺻﺤﺔ ﻣﻮﺍﻗﻔﻪ ﺍﻟﺤﺎﻟﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻤﺎ ﻧﻌﺎﻧﻴﻪ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ!!‬
‫ﻛﻠﻤﺎ ﻧﺼﺤﺖ ﺃﺣﺪﹰ ﺍ ﺃﻭ ﻧﺎﻗﺸﺖ ﻣﻮﺍﻗﻔﻪ ﺑﻤﻮﺿﻮﻋﻴﺔ ﺗﺮﻙ ﺣﺪﻳﺜﻚ‬
‫ﻭﺯﺍﻳﺪ ﻋﻠﻴﻚ ﺑﺘﺎﺭﻳﺨﻪ ﻭﺃﺣﻴﺎﻧﺎ ﻛﺜﻴﺮﺓ ﺑﺘﺎﺭﻳﺦ ﻟﻢ ﻳﻌﺸﻪ ﻫﻮ ﻭﻟﻢ ﻳﺸﺎﺭﻙ‬
‫ﻓﻴﻪ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺳﻤﺖ ﺍﻷﻣﻢ ﺍﻟﻔﺎﺷﻠﺔ‪ ،‬ﺗﻌﻴﺶ ﻋﻠﻰ ﺍﻟﻤﺎﺿﻲ ﻭﺗﻔﻌﻞ‬
‫ﻛﻞ ﺍﻟﻤﻮﺑﻘﺎﺕ ﻓﻲ ﺣﺎﺿﺮﻫﺎ ﺑﺎﺳﻤﻪ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﺠﻮﺍﻧﺐ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﻌﻤﻞ ﻭﺑﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻤﺎﺩﻳﺔ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻓﻲ ﺃﺳﺮ ﺍﻟﻤﺎﺿﻲ ﻭﺫﻛﺮﻳﺎﺗﻪ ﻭﻳﻔﺨﺮﻭﻥ ﺑﻪ ﻟﻦ‬
‫ﻳﺪﺧﻠﻮﺍ ﺇﻟﻰ ﺍﻟﺤﺎﺿﺮ ﺃﺑﺪﺍ‪ ،‬ﻓﻠﻠﺤﻴﺎﺓ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﺗﺄﺛﻴﺮ ﺍﻟﻤﺨﺪﺭﺍﺕ‪،‬‬
‫ﻟﻤﺎﺫﺍ ﺃﻓﻴﻖ ﻭﺃﺗﺤﻤﻞ ﺗﺒﻌﺎﺕ ﻭﻣﺸﻜﻼﺕ ﺍﻟﺤﺎﺿﺮ ﻣﺎ ﺩﻣﺖ ﻗﺎﺩﺭﺍ ﻋﻠﻰ‬
‫ﺍﻟﻌﻴﺶ ﻣﻠﻜﺎ ﻭﺳﻂ ﺳﺤﺎﺑﺔ ﻣﻦ ﺍﻟﺪﺧﺎﻥ ﺗﺨﻔﻲ ﻋﻨﻲ ﺍﻟﺒﺆﺱ ﺍﻟﻤﺤﻴﻂ‬
‫ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻤﺘﺮﺍﻛﻤﺔ؟!‬

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‫ﺃﻗﻮﻝ ﻫﺬﺍ ﺑﺸﻜﻞ ﻋﺎﻡ ﻟﻨﻌﻠﻢ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻴﺲ ﻣﺼﺪﺭﺍ ﻟﻠﻌﺼﻤﺔ‬
‫ﻭﻟﻴﺲ ﺩﺍﻓﻌﺎ ﻟﺘﺮﻙ ﺗﺤﺮﻱ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﺋﺐ‪ ،‬ﺑﻞ ﺇﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺃﻧﻔﺴﻬﻢ ﻭﻫﻢ ﻳﺮﻓﻀﻮﻥ ﺍﻷﻭﺍﻣﺮ ﺑﻌﺪ ﺫﻟﻚ ﻟﻢ ﻳﺬﻛﺮﻭﺍ ﻧﻀﺎﻟﻬﻢ‬
‫ﻭﺻﺒﺮﻫﻢ ﺍﻟﻘﺪﻳﻢ ﻟﻴﺤﺘﺠﻮﺍ ﺑﻪ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺒﻌﺾ ﻣﻨﺎ ﻓﻲ‬
‫ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﺇﺫﻥ ﻓﻠﻴﺲ ﻟﻠﺮﺟﺎﻝ ﻣﻴﺰﺍﻥ ﺳﻮ￯ ﻣﻴﺰﺍﻥ ﺍﻟﺘﺰﺍﻣﻬﻢ ﺑﺎﻟﺤﻖ ﻭﻓﻲ‬
‫ﻛﻞ ﻣﻮﻗﻒ؛ ﺇﺫ ﺇﻧﻨﺎ ﺑﺸﺮ ﻗﺪ ﻧﻠﺘﺰﻡ ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻮﺍﻗﻒ ﻭﻧﺤﻴﺪ ﻓﻲ‬
‫ﺑﻌﻀﻬﺎ‪ ،‬ﻭﻟﻮ ﺍﺗﺒﻌﻨﺎ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻴﻮﺩ ﺗﺤﺖ ﺃﻱ ﻣﺴﻤﻰ ﻓﻜﻴﻒ‬
‫ﺳﻨﺪﺭﻙ ﺃﻧﻨﺎ ﺟﺎﻧﺒﻨﺎ ﺍﻟﺼﻮﺍﺏ؟!‬
‫ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪ -‬ﺻﻠﻰ‬
‫ﻭﺍﻟﺤﻖ ﻫﻮ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﹸ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﻟﺼﺤﻴﺤﺔ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻟﻸﺳﻒ ﺃﺻﺒﺢ ﻟﺰﺍ ﹰﻣﺎ ﻋﻠﻰ ﻛﻞ‬
‫ﻣﻨﱠﺎ ﺃﻥ ﻳﺤﺮﺹ ﻋﻠﻰ ﺣﺪ ﺃﺩﻧﻰ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻻﻃﻼﻉ ﻭﻟﻮ ﻓﻲ ﺍﻷﺻﻮﻝ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﻛﻲ ﺗﻤﺜﻞ ﻣﻨﻌﺔ ﻓﻜﺮﻳﺔ ﻭﺷﺮﻋﻴﺔ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻔﺘﻦ ﻭﺃﻣﺎﻡ‬
‫ﺗﻘﻠﺒﺎﺕ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺈﻥ ﻃﻠﺐ ﺍﻟﺤﻖ ﻭﺍﻟﻬﺪﺍﻳﺔ ﻋﻤﻮﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻋﻤﻞ‬
‫ﻭﻣﺠﻬﻮﺩ ﻭﺻﺒﺮ ﻋﻠﻰ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺣﺘﻰ ﺇﻥ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‬
‫ﺳﻤﺎﻩ ﺟﻬﺎ ﹰﺩﺍ‬

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‫ﺎﻫﺪﹸ ﻭﺍ ﻓﹺﻴﻨﹶﺎ ﹶﻟﻨ ﹾﹶﻬ ﹺﺪ ﹶﻳﻨ ﹸﱠﻬ ﹾﻢ ﹸﺳ ﹸﺒ ﹶﻠﻨﹶﺎ ﹶﻭﺇﹺ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻟ ﹶﻤ ﹶﻊ‬ ‫ﹺ‬
‫﴿ﻭﺍ ﱠﻟﺬ ﹶ‬
‫ﻳﻦ ﹶﺟ ﹶ‬ ‫ﹶ‬
‫ﹺ ﹺ‬
‫ﻴﻦ )‪ ﴾(٦٩‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ .‬ﻭﺇﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﺠﻬﺪ‬ ‫ﺍ ﹾﻟ ﹸﻤ ﹾﺤﺴﻨ ﹶ‬
‫ﺍﻟﻤﻄﻠﻮﺑﻴﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺃﻛﺒﺮ‪ ،‬ﻓﻤﻦ ﻳﻨﺘﻈﺮ ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﺤﻖ ﻭﻫﻮ‬
‫ﺟﺎﻟﺲ ﻣﻜﺎﻧﻪ ﺳﻴﻄﻮﻝ ﺍﻧﺘﻈﺎﺭﻩ‪ ،‬ﻭﻣﻦ ﻳﺮﻳﺪ ﺗﺤﺪﻳﺪ ﺭﺟﻞ ﺃﻭ ﺃﺛﻨﻴﻦ‬
‫ﺍﺗﺒﺎﻋﺎ ﻛﺎﻣ ﹰ‬
‫ﻼ‬ ‫ﹰ‬ ‫ﺃﻭ ﺟﻤﺎﻋﺔ ﻳﻨﺴﺐ ﺍﻟﺤﻖ ﺍﻟﻜﺎﻣﻞ ﺇﻟﻴﻬﻢ ﻭﻳﺘﺒﻌﻬﻢ‬
‫ﻣﺴﺘﺮﻳﺤﺎ ﻓﻲ ﻛﻞ ﺍﻟﻤﻮﺍﻗﻒ ﻓﻠﻦ ﻳﺼﻞ ﺇﻟﻰ ﺷﻲﺀ‪ ،‬ﻭﺳﻴﺤﻴﺪ ﻛﻠﻤﺎ‬
‫ﺣﺎﺩﻭﺍ ﻭﻫﻮ ﻳﺤﺴﺐ ﺃﻧﻪ ﻳﺤﺴﻦ ﺻﻨ ﹰﻌﺎ‪.‬‬

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Ú‡mbÇ
 ‫ﻭﻣﺎﺫﺍ ﺃﻋﺪﺩﺕ ﻟﻬﺎ؟!‬

‫إن اﻟﺤﺮﻳﺺ ﻋﻠﻰ اﻟﻨﺠﺎة اﻟﺒﺎﺣﺚ ﻋﻦ رﺿﺎ اﻟﻠﻪ‬

‫ﻳﺤﺘﺎج دو ًﻣﺎ أن ﺗﻈﻞ ﻋﻴﻨﺎه ﻣﺘﻮﺟﻬﺔ إﻟﻰ ﻳﻮم‬
‫اﻟﻠﻘﺎء ﺣﺘﻰ وﻫﻮ ﻣﻨﺸﻐﻞ ﺑﻌﺎداﺗﻪ وأﻋﻤﺎﻟﻪ‬
‫اﻟﺪﻧﻴﻮﻳﺔ اﻟﺨﺎﻟﺼﺔ اﻟﺘﻲ ﻳﻘﻴﻢ ﺑﻬﺎ ﺣﻴﺎﺗﻪ ﻓﺈﻣﺎ‬
‫ﺗﺘﺤﻮل إﻟﻰ ﻋﺒﺎدة_ إن أﺧﺬ ﻓﻴﻬﺎ ﻧﻴﺔ ﺻﺎﻟﺤﺔ‬
‫أو ﻋﻠﻰ اﻷﻗﻞ ﻻ ﻳﻘﻊ ﻓﻴﻬﺎ ﻓﻲ ﻣﻌﺼﻴﺔ ﻟﺸﺪة‬
‫ﺧﺸﻴﺘﻪ ﻣﻦ رﺑﻪ وﺣﺬره ﻣﻦ اﻟﻴﻮم اﻵﺧﺮ‪.‬‬

‫ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪-‬ﻣﻊ ﻛﻮﻧﻪ ﺭﻛﻨﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ‬

‫ﺍﻟﺴﺘﺔ‪ -‬ﻻ ﻳﻨﺠﻮ ﺍﻟﻤﺮﺀ ﺇﻻ ﺑﺘﺤﻘﻴﻘﻪ ﻭﺍﻟﻴﻘﻴﻦ ﻓﻴﻪ ﻓﺈﻥ ﻟﻪ ﺃﺛﺮﺍ ﻋﻤﻠﻴﺎ‬
‫ﻳﻮﻣﻴﺎ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻛﻠﻬﺎ‪.‬‬
‫ﺇﻥ ﺃﺛﺮ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪-‬ﻟﻴﺲ ﻓﻘﻂ‪ -‬ﺍﻟﺒﻜﺎﺀ ﻋﻨﺪ ﺳﻤﺎﻉ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻨﺎﻭﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻬﺮ ﻓﻲ ﻋﻤﻞ ﻛﻞ ﻣﺴﻠﻢ‬

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‫ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺇﺑﻬﺎﻡ ﺗﻮﻗﻴﺖ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻟﻢ ﻭﻟﻦ ﻳﻌﻄﻞ ﺍﻟﻤﺴﻠﻢ‬
‫ﻋﻦ ﺷﻲﺀ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﺒﺒﻴﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﻫﻮ ﺃﻥ ﺍﻟﻤﺮﺀ ﺗﻘﻮﻡ ﻗﻴﺎﻣﺘﻪ ﺑﻤﻮﺗﻪ ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‬
‫ﺇﻻ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻓﻠﺘﻜﻦ ﺍﻟﺴﺎﻋﺔ ﺑﻌﺪ ﺁﻻﻑ ﺍﻷﻋﻮﺍﻡ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻫﻲ‬
‫ﺳﺘﻘﻮﻡ ﺑﻤﻮﺗﻚ ﺍﻟﻤﺘﻮﻗﻊ ﻓﻲ ﻛﻞ ﻟﺤﻈﺔ ﻓﻴﺪﻓﻌﻚ ﺫﻟﻚ ﻟﻠﻌﻤﻞ ﺍﻟﺪﺍﺋﻢ‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻤﺘﺠﺪﺩﺓ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻟﻮ ﻓﺮﺽ ﻣﻌﺮﻓﺔ ﻣﻴﻘﺎﺗﻬﺎ ﻓﻤﺎﺫﺍ ﻳﻤﻠﻚ ﺍﻟﻤﺴﻠﻢ ﺳﻮ￯‬
‫ﺍﻟﻌﻤﻞ؟!ﻟﺬﺍ ﻋﻨﺪﻣﺎ ﺳﺄﻝ ﺍﻟﺮﺟﻞ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻦ‬
‫ﻣﻴﻘﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻟﻢ ﻳﺠﺒﻪ ﺍﻹﺟﺎﺑﺔ ﺍﻟﻌﻘﺪﻳﺔ ﻓﺤﺴﺐ ﴿ ﺇﹺ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﹺﻋﻨﹾﺪﹶ ﹸﻩ ﹺﻋ ﹾﻠ ﹸﻢ‬
‫ﺚ ﹶﻭ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻣﺎ ﻓﹺﻲ ﹾﺍﻷﹶ ﹾﺭ ﹶﺣﺎ ﹺﻡ ﹶﻭ ﹶﻣﺎ ﺗﹶﺪﹾ ﹺﺭﻱ ﹶﻧ ﹾﻔ ﹲﺲ ﹶﻣﺎ ﹶﺫﺍ‬
‫ﺍﻟﺴﺎ ﹶﻋ ﹺﺔ ﹶﻭ ﹸﻳﻨﹶﺰ ﹸﱢﻝ ﺍ ﹾﻟ ﹶﻐ ﹾﻴ ﹶ‬
‫ﱠ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻴﻢ ﹶﺧﺒﹺ ﹲﻴﺮ‬ ‫ﻮﺕ ﺇﹺ ﱠﻥ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋﻠ ﹲ‬‫ﺽ ﺗ ﹸﹶﻤ ﹸ‬ ‫ﺐ ﹶﻏﺪﹰ ﺍ ﹶﻭ ﹶﻣﺎ ﺗﹶﺪﹾ ﹺﺭﻱ ﹶﻧ ﹾﻔ ﹲﺲ ﺑﹺ ﹶﺄ ﱢ‬
‫ﻱ ﹶﺃ ﹾﺭ ﹴ‬ ‫ﹶﺗﻜﹾﺴ ﹸ‬
‫)‪ ﴾ (٣٤‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪.‬‬
‫ﺑﻞ ﻋﻠﻤﻪ ﺍﻟﺪﺭﺱ ﺍﻷﻋﻈﻢ ﻭﺍﻷﻫﻢ ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﻟﻬﺎ‪.‬‬
‫ﻋﻦ ﺃﻧﺲ ‪ -‬ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ‪ :-‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﻼ ﺳﺄﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻓﻘﺎﻝ ﻣﺘﻰ ﺍﻟﺴﺎﻋﺔ؟ ﻗﺎﻝ‪:‬ﻭﻣﺎﺫﺍ ﺃﻋﺪﺩﺕ ﻟﻬﺎ ‪..‬‬
‫ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻓﻠﺘﻜﻦ ﺍﻟﺴﺎﻋﺔ ﻏﺪﹰ ﺍ ﺃﻭ ﺑﻌﺪ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻓﻠﻴﻜﻦ‬
‫ﺍﻟﻤﻮﺕ ﻏﺪﺍ ﺃﻭ ﺑﻌﺪ ﻗﺮﻥ‪ ،‬ﺍﺳﺘﻤﺮ ﻓﻲ ﺍﻟﻌﻤﻞ ﻭﺍﺟﺘﻬﺪ‪.‬‬

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‫ﺇﻥ ﺍﺿﻄﺮﺍﺏ ﺍﻟﻮﺍﻗﻊ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻳﺪﻓﻊ ﺍﻟﻜﺜﻴﺮ ﻣﻨﺎ ﻟﻺﻛﺜﺎﺭ ﻣﻦ‬
‫ﺍﻟﻤﻘﻮﻟﺔ ﺍﻟﺸﻬﻴﺮﺓ )ﺍﻟﻘﻴﺎﻣﺔ ﺧﻼﺹ ﻫﺘﻘﻮﻡ(‪،‬ﻭﺃﻏﻠﺐ ﻣﻦ ﻳﻘﻮﻟﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺴﻞ ﻭﺍﻟﺘﻮﺍﻛﻞ‪ ،‬ﻋﺎﺩﺓ ﻳﻜﻮﻧﻮﻥ ﻣﻦ‬
‫ﻓﺌﺔ )ﻫﻮ ﺭﺑﻨﺎ ﺳﺎﻳﺒﻬﻢ ﻟﻴﻪ( ﺍﻟﺘﻲ ﺗﺤﺪﺛﻨﺎ ﻋﻨﻬﺎ ﺁﻧ ﹰﻔﺎ‪.‬‬
‫ﻭﻟﻮ ﺻﺪﻕ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻩ )ﺍﻟﻘﻴﺎﻣﺔ ﺧﻼﺹ ﻫﺘﻘﻮﻡ( ﻟﻜﺎﻥ ﻣﻦ‬
‫ﺍﻟﻤﻔﺘﺮﺽ ﺃﻥ ﻳﺮ￯ ﺃﺛﺮ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺬﺍ ﺍﻻﻗﺘﺮﺍﺏ ﻋﻠﻰ ﻋﻤﻠﻪ ﻭﺑﺬﻟﻪ‬
‫ﻭﺇﺳﻬﺎﻣﻪ؛ ﻛﻲ ﻳﺠﺪ ﻣﺎ ﻳﻠﻘﻰ ﺑﻪ ﺭﺑﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻘﻮﻝ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺃﻥ‬
‫ﺯﻣﻦ ﺍﻟﻌﻤﻞ ﻗﺪ ﺍﻧﺘﻬﻰ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﻤﻜﻨﻨﺎ ﻓﻌﻠﻪ ﻓﻼ ﺗﺴﺄﻟﻨﻲ ﻋﻦ‬
‫ﺷﻲﺀ ﻭﻻ ﺗﻄﻠﺐ ﻣﻨﻲ ﺷﻲﺀ ﻓﺎﻷﻣﺮ ﺧﺮﺝ ﻋﻦ ﺍﻟﺴﻴﻄﺮﺓ ﺇﻟﻰ ﺣﺪ ﻋﺪﻡ‬
‫ﺗﺼﻮﺭ ﺃﻥ ﻓﻲ ﺍﻟﻐﺪ ﺷﻴﺌﺎ ﺁﺧﺮ ﻏﻴﺮ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ!! ﺣﺘﻰ ﺃﻣﺜﺎﻝ ﻫﺬﺍ ﻟﻢ ﻳﺪﻋﻬﻢ ﺍﻟﺸﺮﻉ ﺃﻭ ﻳﺘﺠﺎﻫﻠﻬﻢ‬
‫ﻭﺧﺎﻃﺒﻬﻢ ﻟﻌﻠﻬﻢ ﻳﻔﻴﻘﻮﻥ!!‬
‫ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬‬
‫ﻗﺎﻝ‪):‬ﺇﻥ ﻗﺎﻣﺖ ﺍﻟﺴﺎﻋﺔ ﻭﻓﻲ ﻳﺪ ﺃﺣﺪﻛﻢ ﻓﺴﻴﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻻ‬
‫ﺗﻘﻮﻡ ﺣﺘﻰ ﻳﻐﺮﺳﻬﺎ ﻓﻠﻴﻐﺮﺳﻬﺎ( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﻻ ﻣﻨﺎﺹ ﻭﻻ ﻣﻔﺮ‪ ،‬ﺣﺘﻰ ﻭﺍﻟﻘﻴﺎﻣﺔ ﺗﻘﻮﻡ ﻓﺎﺳﺘﻤﺮ ﻓﻲ ﺍﻟﻌﻤﻞ؛ ﻷﻥ‬
‫ﺍﻟﻬﺪﻑ ﻣﻦ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﺻﻼ ﻭﻟﻜﻦ ﺍﻻﺣﺘﻴﺎﺝ ﻟﻜﻞ‬

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 ‫ﺣﺴﻨﺔ ﻭﻟﻜﻞ ﻣﻘﺪﺍﺭ ﺫﺭﺓ ﻣﻦ ﺧﻴﺮ ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ‪.‬‬
‫ﺇﻥ ﺍﺿﻄﺮﺍﺏ ﻭﺍﻗﻌﻨﺎ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻤﺎﺿﻴﺔ ﻭﺍﻟﺤﺎﻟﻴﺔ ﺟﻌﻞ‬
‫ﺍﻟﻨﺎﺱ ﺩﻭ ﹰﻣﺎ ﻳﺆﺟﻠﻮﻥ ﻭﻳﺴﻮﻓﻮﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺨﻴﺮ‪.‬‬
‫ﻋﻨﺪﻩ ﻣﺸﺎﺭﻳﻊ ﺧﻴﺮﻳﺔ ﻭﺩﻋﻮﻳﺔ ﺑﻞ ﻭﺩﻧﻴﻮﻳﺔ ﻭﺷﺨﺼﻴﺔ‪...‬‬
‫ﻓﻠﻨﻨﺘﻈﺮ ﺇﻟﻰ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻻﻧﺘﻘﺎﻟﻴﺔ‪...‬‬
‫ﻓﻼ ﺗﻨﺘﻬﻲ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻳﺘﻤﻨﺎﻫﺎ‪.‬‬
‫ﻓﻠﻨﻨﺘﻈﺮ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﻘﺎﺩﻣﺔ‪..‬‬
‫ﻓﻼ ﺗﻤﺮ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪.‬‬
‫ﻓﻠﻨﻨﺘﻈﺮ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻤﻈﺎﻫﺮﺍﺕ ﻓﻼ ﺗﻨﺘﻬﻲ‪..‬‬
‫ﻓﻠﻨﻨﺘﻈﺮ ﻓﻠﻨﻨﺘﻈﺮ‪..‬‬
‫ﻭﺍﻟﺴﻨﻮﺍﺕ ﺗﻤﺮ ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﻤﺜﺎﻟﻲ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﻻ ﻳﺄﺗﻲ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺗﻨﻔﻴﺬ ﻣﺸﺮﻭﻋﺎﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ ﻳﻌﺪ ﻓﻲ ﺣﺪ ﺫﺍﺗﻪ ﺳﺒﺒﺎ ﻓﻲ ﺍﺳﺘﻤﺮﺍﺭ‬
‫ﺍﻻﺿﻄﺮﺍﺏ ﻭﺗﻘﻠﺺ ﻣﺠﺎﻻﺕ ﺍﻟﺨﻴﺮ ﻭﺍﻹﻳﺠﺎﺑﻴﺔ‪.‬‬
‫ﺇﻥ ﻛﻞ ﻫﺬﻩ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﻻ ﺗﻌﺪ ﺷﻴ ﹰﺌﺎ ﺇﺫﺍ ﻣﺎ ﻗﻮﺭﻧﺖ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻴﻢ )‪(١‬‬ ‫ﺍﻟﺴﺎ ﹶﻋﺔ ﹶﺷ ﹾﻲ ﹲﺀ ﹶﻋﻈ ﹲ‬ ‫﴿ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍﻟﻨ ﹸ‬
‫ﱠﺎﺱ ﺍ ﱠﺗ ﹸﻘﻮﺍ ﹶﺭ ﱠﺑﻜ ﹾﹸﻢ ﺇﹺ ﱠﻥ ﹶﺯ ﹾﻟ ﹶﺰ ﹶﻟ ﹶﺔ ﱠ‬
‫ﺖ ﻭﺗ ﹶﹶﻀﻊ ﻛ ﱡﹸﻞ ﹶﺫ ﹺ‬ ‫ﹺ ﹴ‬
‫ﺍﺕ ﹶﺣ ﹾﻤ ﹴﻞ‬ ‫ﹶﻳ ﹾﻮ ﹶﻡ ﺗ ﹶﹶﺮ ﹾﻭﻧ ﹶﹶﻬﺎ ﺗ ﹾﹶﺬ ﹶﻫ ﹸﻞ ﻛ ﱡﹸﻞ ﹸﻣ ﹾﺮﺿ ﹶﻌﺔ ﹶﻋ ﱠﻤﺎ ﹶﺃ ﹾﺭ ﹶﺿ ﹶﻌ ﹾ ﹶ ﹸ‬
‫ﺍﺏ ﺍﻟ ﱠﻠ ﹺﻪ‬ ‫ﹺ‬
‫ﹶﺎﺭ￯ ﹶﻭ ﹶﻣﺎ ﹸﻫ ﹾﻢ ﺑﹺ ﹸﺴﻜ ﹶ‬
‫ﹶﺎﺭ￯ ﹶﻭ ﹶﻟﻜ ﱠﻦ ﹶﻋ ﹶﺬ ﹶ‬ ‫ﱠﺎﺱ ﹸﺳﻜ ﹶ‬ ‫ﹶﺣ ﹾﻤ ﹶﻠ ﹶﻬﺎ ﹶﻭﺗ ﹶﹶﺮ￯ ﺍﻟﻨ ﹶ‬

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 ‫ﹶﺷ ﹺﺪﻳﺪﹲ )‪ ﴾ (٢‬ﺳﻮﺭﺓ ﺍﻟﺤﺞ‪.‬‬

‫ﻭﺇﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﻓﻲ ﻳﺪﻩ ﻋﺎﺩﺓ ﺗﻜﻮﻥ ﺃﻛﺒﺮ ﻭﺃﺷﺪ ﺗﺄﺛﻴﺮﺍ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﻔﺴﻴﻠﺔ ﺍﻟﺘﻲ –ﻳﻘﻴﻨﺎ‪ -‬ﻟﻦ ﻳﺄﻛﻞ ﻣﻦ ﺛﻤﺮﺗﻬﺎ ﺃﺣﺪ‪ ،‬ﺃﻣﺎ ﻓﺴﻴﻠﺘﻪ ﻓﺎﻟﺨﻴﺮ ﻣﻦ‬
‫ﻭﺭﺍﺋﻬﺎ ﺍﺣﺘﻤﺎﻟﻲ‪ ،‬ﻓﻬﻲ ﹾﺃﻭﻟﻰ ﺑﺎﻟﻐﺮﺱ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻤﻀﻄﺮﺏ‬
‫ﻭﻓﻲ ﻧﻬﺎﻳﺔ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺴﺘﻘﻄﻊ ﺃﻭﺻﻲ ﻧﻔﺴﻲ ﻭﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ‬
‫ﺃﻥ ﻳﺒﺤﺚ ﻟﻪ ﻋﻦ ﺩﻭﺭ ﺳﻠﻴﻢ ﻭﺣﻖ ﻣﻬﻤﺎ ﺻﻐﺮ ﻛﻲ ﻳﻤﺎﺭﺳﻪ ﻭﻳﺆﺩﻱ ﺑﻪ‬
‫ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺒﺪﺃ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﻻ ﻳﻨﺘﻈﺮ ﺍﻟﻐﺪ ﻭﻻ ﻳﻨﺘﻈﺮ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻟﻴﻌﻠﻢ‬
‫ﺃﻥ ﺍﻟﻠﻪ ﺭﺣﻴﻢ ﻭﺳﻴﻌﻴﻨﻪ ﻭﻳﻜﺎﻓﺌﻪ ﻭﺃﻥ ﺍﻟﻠﻪ ﻛﺮﻳﻢ ﻭﻗﺪﻳﺮ ﻋﻠﻰ ﺃﻥ ﻳﺤﻮﻝ‬
‫ﻓﺴﻴﻠﺘﻪ ﺇﻟﻰ ﺑﺴﺎﺗﻴﻦ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﻓﺴﻴﻠﺘﻲ ﺍﻟﺘﻲ ﺃﻣﻠﻚ‪ ،‬ﻭﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺃﺣﺎﻭﻝ‬
‫ﻛﺜﻴﺮﺍ ﺑﺸﺄﻧﻬﺎ ﻭﻟﻜﻦ ﻟﻢ ﻳﺤﺴﻢ ﺗﺮﺩﺩﻱ ﺳﻮ￯ ﻫﺬﺍ‬
‫ﺗﺒﻠﻴﻐﻬﺎ‪ ،‬ﺗﺮﺩﺩﺕ ﹰ‬
‫ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻋﺴﻰ ﺍﻟﻠﻪ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﺳﺒ ﹰﺒﺎ ﻓﻲ ﺍﻟﺨﻴﺮ ﻟﻲ ﻭﻟﻠﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ‪،‬‬
‫ﻭﻋﺴﻰ ﺍﻟﻠﻪ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺻﻮﺍﺏ ﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﻓﻴﻪ ﺇﻟﻰ‬
‫ﺗﻮﻓﻴﻘﻪ ﻋﺰ ﻭﺟﻞ ﻭﺣﺪﻩ‪ ،‬ﻭﻳﻐﻔﺮ ﻟﻲ ﻛﻞ ﺧﻄﺄ ﺳﺒﺒﻪ ﺗﻘﺼﻴﺮﻱ ﻭﺫﻧﻮﺑﻲ‬
‫ﻭﺣﺪﻱ‪ ،‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﻟﺤﻤﺪ ﻓﻲ ﺍﻷﻭﻟﻰ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻟﻚ ﺍﻟﺤﻤﺪ ﻛﻤﺎ‬
‫ﻳﻨﺒﻐﻲ ﻟﺠﻼﻝ ﻭﺟﻬﻚ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ‪.‬‬

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‫‪5‬‬ ‫ﺇﻫﺪﺍﺀ‬

‫‪7‬‬ ‫ﻣﻘﺪﻣﺔ ﺩ‪.‬ﻣﺤﻤﺪ ﻋﻠﻲ ﻳﻮﺳﻒ‬

‫‪13‬‬ ‫ﻣﻘﺪﻣﺔ‬

‫‪19‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ‬

‫‪53‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻰ‪ :‬ﻣﺪﺭﺳﺔ ﹸﺃﺣﺪ‬

‫‪75‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺪﺭﺳﺔ ﺍﻟﻌﺪﻝ‬

‫‪97‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻴﻪ‬

‫‪111‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻓﻮﻕ‬

‫‪- 223 -‬‬

‫‪129‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻭﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﻣﻮﺭ‬

‫‪145‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺟﺮﻳﻤﺔ ﺍﻟﺘﻔﺎﺅﻝ‬

‫‪157‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻭﻗﻠﻮﺑﻬﻢ ﺷﺘﻰ‬

‫‪173‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺗﺴﺎﻣﺢ ﻻ ﺩﺭﻭﺷﺔ‬

‫‪187‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﻌﺎﺷﺮ‪ :‬ﻣﻮﺍﺯﻳﻦ ﻣﺎﺋﻠﺔ‬

‫‪213‬‬ ‫ﺧﺎﺗﻤﺔ‬

‫‪221‬‬ ‫ﻓﻬﺮﺱ ﺍﻟﻤﺤﺘﻮﻳﺎﺕ‬

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