‫א א‬ ‫‪L‬א‬ ‫א‬ ‫‪J‬‬ ‫א‬ ‫א א‬

‫@ @‬
‫@ @‬ ‫‪Ðm‬‬
‫@‪ãìí@ñ‰ì @åß@òíe‬‬

‫ﻭﺻﻲ ﻭﺭﺳﻮﻝ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫א‬ ‫א‬ ‫אא‬

‫‪E٦٦F‬‬ ‫א‬
 ‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎ�ﻴﺔ‬

‫‪١٤٣١‬ﻫـ ‪ ٢٠١٠ -‬ﻡ‬

‫ﳌﻌﺮﻓﺔ ﺍﳌﺰﻳﺪ ﺣﻮﻝ ﺩﻋﻮﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﳝﻜﻨﻜﻢ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳌﻮﻗﻊ ﺍﻟﺘﺎﱄ ‪:‬‬

‫‪www.almahdyoon.org‬‬
 ‫ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫ﻗﺎﻝ‬

‫﴿ﻭﹶﺟﹶﺎﻭﹶﺯْ�َﺎ ﺑِﺒﹶﻨﹺﻲ ﺇِﺳﹾﺮﺍﺋﻴﻞَ ﺍﻟْﺒﹶﺤﹾﺮﹶ ﻓَﺄَﺗْﺒﹶﻌﹶﻬﹸﻢﹾ ﻓﹺﺮﹾﻋﹶﻮﹾﻥﹸ ﻭﹶﺟﹸﻨﹸﻮﺩﹸﻩﹸ ﺑﹶﻐْﻴﺎً‬

‫ﻭﹶﻋﹶﺪﹾﻭﺍً ﺣﹶﺘﱠﻰ ﺇِﺫَﺍ ﺃَﺩﹾﺭﹶﻛَﻪﹸ ﺍﻟْﻐَﺮﹶﻕُ ﻗَﺎﻝَ ﺁﻣﹶﻨﹾﺖﹸ ﺃَ�ﱠﻪﹸ ﻻ ﺇِﻟَﻪﹶ ﺇِﻟﱠﺎ ﺍﻟﱠﺬﹺﻱ ﺁﻣﹶﻨﹶﺖﹾ‬

‫ﺑِﻪﹺ ﺑﹶﻨﹸﻮ ﺇِﺳﹾﺮﺍﺋﻴﻞَ ﻭﹶﺃَ�َﺎ ﻣﹺﻦﹶ ﺍﻟْﻤﹸﺴﹾﻠﹺﻤﹺﲔﹶ﴾)‪.(١‬‬

‫‪ ١‬ﻳﻮﻧﺲ ‪.٩٠ :‬‬

 ‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﲔ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ‬

‫)ﺍﺑﻦ ﺁﺩﻡ ﺍﺫﻛﺮﱐ ﺣﲔ ﺗﻐﻀﺐ ﺃﺫﻛﺮﻙ ﺣﲔ ﺃﻏﻀﺐ ﻓﻼ ﺃﳏﻘﻚ ﻓﻴﻤﻦ ﺃﳏﻖ‪ T‬ﻓﺈﺫﺍ ﻇﻠﻤﺖ‬
‫ﺽ ﺑﺎﻧﺘﺼﺎﺭﻱ ﻟﻚ ﻓﺈ ﹼﻥ ﺍﻧﺘﺼﺎﺭﻱ ﻟﻚ ﺧﲑ ﻣﻦ ﺍﻧﺘﺼﺎﺭﻙ ﻟﻨﻔﺴﻚ( )‪.(١‬‬
‫ﲟﻈﻠﻤﺔ ﻓﺄﺭ [‬

‫ﺍﻟﻠﻬﻢ ﺃﻧﺎ ﺍﻟﻌﺒﺪ ﺍﳌﺴﻜﲔ ﺍﻟﻀﻌﻴﻒ ﺍﳌﺴﺘﻀﻌﻒ ﺭﺿﻴﺖ ﺑﺎﻧﺘﺼﺎﺭﻙ ﱄ ﳑﻦ ﻇﻠﻤﲏ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻚ ﹺﺑﹶﺄ‪s‬ﺑﺼ[ﺎ ﹺﺭ ‪r‬ﻫ ‪s‬ﻢ ﻟﹶﻤﱠﺎ [ﺳ ‪r‬ﻤﻌ‪u‬ﻮﺍ ﺍﻟ ‪Ä‬ﺬ ﹾﻛ [ﺮ [ﻭ[ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹺﺇﱠﻧﻪ‪ u‬ﹶﻟﻤ[ﺠ‪s‬ﻨ‪u‬ﻮﻥﹲ ۞‬
‫﴿ [ﻭﹺﺇ ﹾﻥ [ﻳﻜﹶﺎ ‪u‬ﺩ ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ ﹶﻛ ﹶﻔﺮ‪u‬ﻭﺍ ﹶﻟ‪u‬ﻴ ‪s‬ﺰ‪r‬ﻟﻘﹸﻮ[ﻧ [‬
‫ﲔ﴾ )‪.(٢‬‬
‫[ﻭﻣ[ﺎ ﻫ‪[ u‬ﻮ ﹺﺇﻟ‪x‬ﺎ ﺫ‪r‬ﻛﹾﺮ‪r Ç‬ﻟ ﹾﻠﻌ[ﺎﹶﻟ ‪r‬ﻤ [‬

‫ﻗﺒﻞ ﺍﻟﺒﺪﺀ ﰲ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻵﻳﺔ‪:‬‬

‫‪ Züëc‬ﺃﻧﻘﻞ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﺍﻟﺼﺮﺧﻲ ﺍﻟﱵ ﻫﺎﲨﲏ ‪3‬ﺎ‪) :‬ﻭ‪3‬ﺬﺍ ﻳﻜﻮﻥ ﺍﳌﺪ‪J‬ﻋﻲ ﻗﺪ ﺧﺎﻟﻒ ﺍﻟﻌﻘﻞ‬
‫ﻱ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ......‬ﺇ ﹼﻥ ﻫﺬﺍ ﺍﳌﺪ‪J‬ﻋﻲ‬
‫ﻭﺍﻟﻌﻘﻼﺀ ﻭﺧﺎﻟﻒ ﺍﻟﻌﺮﻑ ﻭﺃﻫﻞ ﺍﻟﻌﺮﻑ ﻭﺧﺎﻟﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻮ ‪J‬‬
‫ﺍﳉﺎﻫﻞ ﺍﻟﻈﻼﻣﻲ ‪ .....‬ﻫﻮ ﻳﺪ‪J‬ﻋﻲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﻀﺎﻟﺔ ﺍﳌﻀﻠﺔ ‪ ......‬ﺍﻟﺴﺨﻒ‬
‫ﻭﺍﻟﺴﻔﻪ ﻭﺍﻟﺘﻬﺎﻓﺖ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻈﻼﻡ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﳌﺪ‪J‬ﻋﻲ ‪ ......‬ﺇ ﹼﻥ ﻣﺎ ﻛﺘﺒﻪ‬
‫ﺍﳌﺪ‪J‬ﻋﻲ ﺗﺎﻓﻪ ﺗﺎﻓﻪ ﺗﺎﻓﻪ ﺿﺤﻞ ﺿﺤﻞ ﺿﺤﻞ ﻭﻫﻮ ﺃﺗﻔﻪ ﻭﺃﻛﺜﺮ ﺿﺤﺎﻟﺔ ﳑﺎ ﺗﺘﺼﻮﺭﻭﻥ ‪ ......‬ﺇ ﹼﻥ ﺿﺤﺎﻟﺔ‬
‫ﻓﻜﺮ ﺍﳌﺪ‪J‬ﻋﻲ ﻭﺳﻘﻢ ﻋﻘﻠﻪ ﻭﺍﳓﺮﺍﻓﻪ ﺍﻟﻨﻔﺴﻲ ‪ .....‬ﺍﱁ( ‪.‬‬

‫‪ ١‬ﺍﻟﻜﺎﰲ ‪ :‬ﺝ‪ ٢‬ﺹ‪ z٣٠٤‬ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ‪ :‬ﺝ‪ ٢‬ﺹ‪.٥٣٧‬‬

‫‪ ٢‬ﺍﻟﻘﻠﻢ ‪.٥٢ ٥١ :‬‬
 ‫‪ ................................................ ٦‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺳﻄﺮﻫﺎ ﺍﻟﺼﺮﺧﻲ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻷﺧﻼﻕ ﻭﻳﻨﺄﻯ ﺃﻱ‬
‫ﻼ ﻋ ‪J‬ﻤﻦ ﻳﺪﻋﻲ ﺃ‪J‬ﻧﻪ ﻳﻜﺘﺐ ﺭﺩﹰﺍ ﻋﻠﻤﻴﹰﺎ‪ z‬ﻟﻘﺪ ﻭﺍﷲ‬‫ﻛﺎﺗﺐ ﻳﺘﺤﹼﻠﻰ ﺑﻘﻠﻴﻞ ﻣﻦ ﺍﻷﺩﺏ ﺑﻨﻔﺴﻪ ﻋﻨﻬﺎ ﻓﻀ ﹰ‬
‫ﺫﻛﺮﱐ ﺍﻟﺼﺮﺧﻲ ﺑﺎﺑﻦ ﺍﻟﻌﺎﺹ ﳌﺎ ﻛﺸﻒ ﻋﻮﺭﺗﻪ ﻟﻴﻨﺠﻮ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇ ﹼﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ z‬ﻭﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺑﻴﻨﻨﺎ ﻓﻜﻞ ﺇﻧﺎﺀ ﲟﺎ ﻓﻴﻪ ﻳﻨﻀﺢ‪.‬‬
‫ﻼ ﳍﺬﻩ‬
‫ﻭﺍﻟﺼﺮﺧﻲ ﺃﺧﺮﺝ ﻣﺎ ﺿﺞ ﺑﻪ ﺻﺪﺭﻩ ﻣﻦ ﺍﳊﺴﺪ ﺑﻜﻠﻤﺎﺗﻪ ﺍﳌﺘﻘﺪﻣﺔ ﻓﺄﺿﺎﻑ ﲝﺴﺪﻩ ﺩﻟﻴ ﹰ‬
‫ﺍﻟﻨﺎﺱ ﺍﶈﺴﻮﺩﻭﻥ‪ z‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﺍﻟﺪﻋﻮﺓ ﺍﻟﻴﻤﺎﻧﻴﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ z‬ﻓﻨﺤﻦ ﺁﻝ ﳏﻤﺪ‬
‫ﺤ ﹾﻜ [ﻤ ﹶﺔ‬
‫ﺏ ﻭ[ﺍﹾﻟ ‪r‬‬ ‫ﺱ [ﻋﻠﹶﻰ ﻣ[ﺎ ﺁﺗ[ﺎ ‪u‬ﻫ ‪u‬ﻢ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ ‪r‬ﻣ ‪s‬ﻦ ﹶﻓ ‪s‬‬
‫ﻀ ‪r‬ﻠ ‪r‬ﻪ ﹶﻓ ﹶﻘ ‪s‬ﺪ ﺁ[ﺗ ‪s‬ﻴﻨ[ﺎ ﺁ ﹶﻝ ﹺﺇ‪s‬ﺑﺮ[ﺍﻫ‪r‬ﻴ [ﻢ ﺍﹾﻟ ‪r‬ﻜﺘ[ﺎ [‬ ‫ﺴﺪ‪u‬ﻭ ﹶﻥ ﺍﻟﻨﱠﺎ [‬
‫ﺤ‪u‬‬
‫﴿ﹶﺃ ‪s‬ﻡ [ﻳ ‪s‬‬
‫ﻭ[ﺁ[ﺗ ‪s‬ﻴﻨ[ﺎ ‪u‬ﻫ ‪s‬ﻢ ‪u‬ﻣﻠﹾﻜﹰﺎ [ﻋﻈ‪r‬ﻴﻤﹰﺎ﴾ )‪.(٢)z(١‬‬

‫‪ Zbîãbq‬ﺍﻟﺼﺮﺧﻲ ﻧﻘﻞ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻵﺗﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ‪) :‬ﺃﻣﺎ ﺍﳌﻌﺠﺰﺓ‬
‫ﺍﳌﺎﺩﻳﺔ ﻓﻬﻲ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺣﺪﻫﺎ ﻃﺮﻳﻘﹰﺎ ﻹﳝﺎﻥ ﺍﻟﻨﺎﺱ‪ T‬ﺑﻞ ﺍﷲ ﻻ ﻳﺮﺿﻰ ‪ç‬ﻜﺬﺍ ﺇﳝﺎﻥ ﻣﺎﺩﻱ‬
‫ﳏﺾ‪ T‬ﻭﻟﻮ ﻛﺎﻥ ﻳ[ﻘﺒﻞ ﻟﻘﹶﺒﻞ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺭﺃﻯ ﻣﻌﺠﺰﺓ ﻣﺎﺩﻳﺔ ﻗﺎﻫﺮﺓ ﻻ ﺗﺆ ‪í‬ﻭﻝ‪ T‬ﻭﻫﻲ‬
‫ﺍﻧﺸﻘﺎﻕ ﺍﻟﺒﺤﺮ‪ T‬ﻭﺭﺃﻯ ﻛﻞ ﺷﻖ ﻛﺎﻟﻄﻮﺩ ﺍﻟﻌﻈﻴﻢ‪ T‬ﻭﳌﺴﻪ ﺑﻴﺪﻩ ﻓﻘﺎﻝ‪﴿ :‬ﺁ [ﻣﻨ‪s‬ﺖ‪ z(٣) (﴾ ... u‬ﺍﻟﱵ ﻫﻲ‬
‫ﻼ ﳍﺎ‪ z‬ﻓﻠﻢ ﺃﻛﻦ ﰲ ﻣﻌﺮﺽ ﺗﻔﺴﲑ ﺍﻵﻳﺔ‪ z‬ﺑﻞ ﺟﺌﺖ ‪3‬ﺎ‬ ‫ﺗﻌﻠﻴﻖ ﻋﻠﻰ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻟﻴﺴﺖ ﺗﻔﺴﲑﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻛﺸﺎﻫﺪ ﻋﻠﻰ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻹﳝﺎﻥ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﳌﻌﺠﺰﺓ ﻗﺎﻫﺮﺓ ﻻ ﺗﺆ ‪J‬ﻭﻝ‪.‬‬
‫ﻭﻛﻼﻣﻲ ﻭﺍﺿﺢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻔﻬﻢ ﻣﻨﻪ ﻓﻴﻤﺎ ﳜﺺ ﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺇ ﹼﻻ ﺍﻵﰐ‪ :‬ﻭﻫﻮ ﺃ ﹼﻥ‬
‫ﻓﺮﻋﻮﻥ ﻗﺎﻝ ﺁﻣﻨﺖ ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﺃﻥ ﺭﺃﻯ ﻭﳌﺲ ﺑﻴﺪﻩ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻛﺎﻟﻄﻮﺩ ﺍﻟﻌﻈﻴﻢ‪z‬‬
‫ﻭﺃ ﹼﻥ ﺍﷲ ﱂ ﻳﻘﺒﻞ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ؛ ﻷﻧﻪ ﹸﺃ ﳉﺊ ﺇﻟﻴﻪ ﺑﺎﳌﻌﺠﺰﺓ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﱵ ﻻ ﺗﺆﻭﻝ‪.‬‬

‫‪ ١‬ﺍﻟﻨﺴﺎﺀ ‪.٥٤ :‬‬

‫‪ ٢‬ﻭﺭﻭﻯ ﺍﻟﻜﻠﻴﲏ ﺑﺴﻨﺪﻩ‪ :‬ﻋﻦ ﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ z‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﻤﲑ‪ z‬ﻋﻦ ﺳﻴﻒ ﺑﻦ ﻋﻤﲑﺓ‪ z‬ﻋﻦ ﺃﰊ ﺍﻟﺼﺒﺎﺡ ﺍﻟﻜﻨﺎﱐ‪ z‬ﻗﺎﻝ‪:‬‬
‫ﻃﺎﻋﺘﻨﺎ‪ T‬ﻟﻨﺎ ﺍﻷﻧﻔﺎﻝ‪ T‬ﻭﻟﻨﺎ ﺻﻔﻮﺍ ﺍﳌﺎﻝ‪ T‬ﻭﳓﻦ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ‪ T‬ﻭﳓﻦ‬ ‫‪) :‬ﳓﻦ ﻗﻮﻡ ﻓﺮﺽ ﺍﷲ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﶈﺴﻮﺩﻭﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ‪﴿ :‬ﺃﻡ ﳛﺴﺪﻭﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ﴾( ﺍﻟﻜﺎﰲ ‪ :‬ﺝ‪ ١‬ﺹ‪.١٨٦‬‬
‫‪ ٣‬ﺍﻹﺿﺎﺀﺍﺕ ‪ :‬ﺝ‪ ٢‬ﻕ‪ ٢‬ﺹ‪.٢٤‬‬
‫‪٧ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻟﻜﻦ ﺍﻟﺼﺮﺧﻲ ﺣﺎﻭﻝ ﺇﻳﻬﺎﻡ ﺍﻟﻘﺎﺭﺉ ﺃﱐ ﻗﺪ ﻗﻠﺖ ﺇ ﹼﻥ ﻓﺮﻋﻮﻥ ﻗﺎﻝ ﺁﻣﻨﺖ ﲟﺠﺮﺩ ﺭﺅﻳﺔ ﺍﳌﻌﺠﺰﺓ‪z‬‬
‫ﻣﻊ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﺍﳌﺘﻘ ‪J‬ﺪﻡ ﺍﻟﺬﻱ ﻧﻘﻠﻪ ﻋﲏ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﺿﺎﺀﺍﺕ ﻭﺍﺿﺢ ﻛﻞ ﺍﻟﻮﺿﻮﺡ ﺃﱐ ﻗﻠﺖ‪) :‬ﻭﺭﺃﻯ‬
‫ﻛﻞ ﺷﻖ ﻛﺎﻟﻄﻮﺩ ﺍﻟﻌﻈﻴﻢ‪ T‬ﻭﳌﺴﻪ ﺑﻴﺪﻩ(‪.‬‬
‫ﻭﺣﺎﻭﻝ ﺍﻟﺼﺮﺧﻲ ﺃﻳﻀﹰﺎ ﺇﻳﻬﺎﻡ ﺍﻟﻘﺎﺭﺉ ﺃﱐ ﻗﻠﺖ ﺇ ﹼﻥ ﻓﺮﻋﻮﻥ ﱂ ﻳﺘﺒﻊ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ z‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺟﺎﺀ‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺮﺡ ﻋﻠﻤﻴﹰﺎ‪.‬‬
‫ﻣﻦ ﻛﻼﻡ ﺍﻟﺼﺮﺧﻲ ﺍﻟﺒﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﺼﺪﺍﻗﻴﺔ ﻓﻀ ﹰ‬

‫‪ ZbrÛbq‬ﺇ ﹼﻥ ﺍﻟﺼﺮﺧﻲ ﻗﺎﻝ‪) :‬ﻷﳘﻴﺔ ﺍﻟﻘﻀﻴﺔ ﻭﺧﻄﻮﺭ‪±‬ﺎ ﻭﻟﺘﻮﺿﻴﺢ ﺍﳌﻄﻠﺐ ﻭﺗﺮﺳﻴﺨﻪ ﻓﻼ ﺑﺄﺱ ﻣﻦ‬
‫ﺗﺸﺨﻴﺺ ﻭﺇﺑﺮﺍﺯ ﻭﺗﺄﻛﻴﺪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﻟﻘﻄﻌﻴﺔ‪ z‬ﻭﻣﻔﺎﺩﻫﺎ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﱂ ﻳﺘﻠﻔﻆ ﻭﱂ‬
‫ﻳﻘﻞ ﺁﻣﻨﺖ ﻋﻨﺪﻣﺎ ﺃﻧﻔﻠﻖ ﺍﻟﺒﺤﺮ‪ z‬ﻭﺇﻥ ﺗﻠﻔﻈﻪ ﻭﻗﻮﻟﻪ ﺁﻣﻨﺖ ﱂ ﻳﻜﻦ ﻣﺘﺮﺗﺒﹰﺎ ﻋﻠﻰ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ‪z‬‬
‫ﺃﻱ ﺇ ﹼﻥ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺴﺒﺐ ﻭﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺪﺍﻓﻊ ﻭﻟﻴﺴﺖ ﻫﻲ ﺍﳌﻠﺠﺊ ﻭﺍﳌﹸﺠﺒﹺﺮ‬
‫ﻟﻔﺮﻋﻮﻥ ﺑﺄﻥ ﻳﻘﻮﻝ ﺁﻣﻨﺖ( ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﻻﺑﺪ ﻣﻦ ﻣﻼﺣﻈﺔ ﺃﻣﺮﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪:‬‬
‫‪ ١‬ﻣﺴﺄﻟﺔ ﺃ ﹼﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﻛﺎﻥ ﲟﺠ ‪J‬ﺮﺩ ﺃﻥ ﺭﺃﻯ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻭﺍﺿﺢ ﻣﻦ‬
‫ﻛﻼﻣﻲ ﺍﻟﺬﻱ ﻧﻘﻠﻪ ﺍﻟﺼﺮﺧﻲ ﺃﱐ ﱂ ﺃﻗﻞ ‪3‬ﺎ‪ z‬ﺇ ﹼﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺴﺪ ﻗﺪ ﺟﻌﻞ ﻏﺸﺎﻭﺓ ﻋﻠﻰ ﺑﺼﺮ ﺍﻟﺼﺮﺧﻲ‬
‫ﻀ ‪r‬ﻠ ‪r‬ﻪ ﹶﻓ ﹶﻘ ‪s‬ﺪ‬
‫ﺱ [ﻋﻠﹶﻰ ﻣ[ﺎ ﺁﺗ[ﺎ ‪u‬ﻫ ‪u‬ﻢ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ ‪r‬ﻣ ‪s‬ﻦ ﹶﻓ ‪s‬‬
‫ﺴﺪ‪u‬ﻭ ﹶﻥ ﺍﻟﻨﱠﺎ [‬
‫ﺤ‪u‬‬
‫ﻭﻣﻨﻌﻪ ﻣﻦ ﻗﺮﺍﺀﺓ )ﻭﳌﺴﻪ ﺑﻴﺪﻩ(‪ z‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃ ‪s‬ﻡ [ﻳ ‪s‬‬
‫ﺤ ﹾﻜ [ﻤ ﹶﺔ ﻭ[ﺁ[ﺗ ‪s‬ﻴﻨ[ﺎ ‪u‬ﻫ ‪s‬ﻢ ‪u‬ﻣﻠﹾﻜﹰﺎ [ﻋﻈ‪r‬ﻴﻤﹰﺎ﴾ )‪.(١‬‬
‫ﺏ ﻭ[ﺍﹾﻟ ‪r‬‬
‫ﺁ[ﺗ ‪s‬ﻴﻨ[ﺎ ﺁ ﹶﻝ ﹺﺇ‪s‬ﺑﺮ[ﺍﻫ‪r‬ﻴ [ﻢ ﺍﹾﻟ ‪r‬ﻜﺘ[ﺎ [‬
‫‪ ٢‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﺼﺮﺧﻲ ﻗﺎﻝ‪ :‬ﺇ ﹼﻥ ﻗﻮﻝ ﻓﺮﻋﻮﻥ ﺁﻣﻨﺖ ﱂ ﻳﻜﻦ ﻣﺘﺮﺗﺒﹰﺎ ﻋﻠﻰ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﻭﱂ‬
‫ﻳﻠﺠﺊ ﻫﺬﺍ ﺍﻹﻋﺠﺎﺯ ﺍﻹﳍﻲ ﻓﺮﻋﻮﻥ ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺁﻣﻨﺖ‪.‬‬
‫ﻭﺍﻋﺘﱪ ﺍﻟﺼﺮﺧﻲ ﺃ ﹼﻥ ﺍﻟﺬﻱ ﺩﻓﻊ ﻓﺮﻋﻮﻥ ﺇﱃ ﻗﻮﻝ ﺁﻣﻨﺖ ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ‪ .‬ﻭﺍﻟﺼﺮﺧﻲ ﻻ ﳝﻴﺰ ﺑﲔ‬
‫)ﺃﺩﺭﻛﻪ ﺍﻟﻐﺮﻕ( ﻭ)ﺍﻟﻐﺮﻕ(‪ z‬ﻓﻠﻮ ﻛﺎﻥ ﻳﻔﻬﻢ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻟﻌﻠﻢ ﺃ ﹼﻥ ﺗﺮﺗﻴﺐ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﻐﺮﻕ ﻳﻌﲏ ﺃ ﹼﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﻛﺎﻥ ﺑﺴﺒﺐ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ‪ z‬ﺃﻱ ﺑﻌﺪ ﺃﻥ ﳌﺲ ﺟﺒﻠﻲ ﺍﳌﺎﺀ ﺍﻟﻠﺬﻳﻦ‬
‫ﳛﻴﻄﺎﻧﻪ ﻭﺟﻴﺸﻪ ﻭﻋﻠﻢ ﻗﻄﻌﹰﺎ ﺃ ﹼﻥ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﺣﻘﻴﻘﺔ ﻭﻟﻴﺲ ﺳﺤﺮﹰﺍ ﻛﻤﺎ ﻛﺎﻥ ﻳﺘﻬﻢ ﻣﻮﺳﻰ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﻭﺍﻟﻐﺮﻕ ﻫﻮ‪:‬‬

‫‪ ١‬ﺍﻟﻨﺴﺎﺀ ‪.٥٤ :‬‬

 ‫‪ ................................................ ٨‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺇ ﹼﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﻟﻔﺮﻋﻮﻥ ﻳﻌﲏ ﺍﻗﺘﺮﺍﺑﻪ ﻣﻨﻪ ﻭﳊﻮﻗﻪ ﺑﻪ‪ z‬ﺃﻱ‪ :‬ﺇ ﹼﻥ ﺣﺪﺙ ﺍﻟﻐﺮﻕ ﺍﻗﺘﺮﺏ ﻣﻦ ﻓﺮﻋﻮﻥ‬
‫ﻭﱂ ﻳﻘﻊ ﺇﱃ ﺍﻵﻥ‪ z‬ﻭﺍﻟﻐﺮﻕ ﻳﻌﲏ ﻭﻗﻮﻉ ﺣﺪﺙ ﺍﻟﻐﺮﻕ‪ z‬ﻓﻬﻞ ﻓﻬﻤﺖ ﺍﻵﻥ ﻳﺎ ﺻﺮﺧﻲ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﺇﱃ ﺃﻥ‬
‫ﻗﺎﻝ ﺁﻣﻨﺖ ﱂ ﻳﻜﻦ ﺣﺪﺙ ﺍﻟﻐﺮﻕ ﻗﺪ ﻭﻗﻊ‪ z‬ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳﺒ ‪Ω‬ﻖ ﺇ ﹼﻻ ﺍﳌﻌﺠﺰﺓ )ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ( ﺍﻟﱵ ﳌﺴﻬﺎ ﺑﻴﺪﻩ‬
‫ﻭﺗﻴﻘﻦ ﺃ‪ø‬ﺎ ﻣﻌﺠﺰﺓ ﺳﺒﺒﹰﺎ ﻟﻘﻮﻟﻪ )ﺁﻣﻨﺖ(‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻣﺎ ﻳﺪﻝ ﺑﻮﺿﻮﺡ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺼﺮﺧﻲ ﻻ ﳝﻴﺰ ﺑﲔ ﺃﺩﺭﻛﻪ ﺍﻟﻐﺮﻕ ﻭﺍﻟﻐﺮﻕ ﻫﻮ ﺗﺮﺗﻴﺒﻪ ﺇﳝﺎﻥ‬
‫ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺍﻟﻐﺮﻕ ﻧﻔﺴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺼﺮﺧﻲ‪) :‬ﺑﻞ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺇﱃ ﻗﻮﻝ ﺁﻣﻨﺖ ﻫﻮ ﺍﻟﻐﺮﻕ ﻭﺇﺩﺭﺍﻛﻪ‬
‫ﺍﻟﻐﺮﻕ ﻭﺃﻣﺎﺭﺍﺕ ﻭﻋﻼﻣﺎﺕ ﺍﳌﻮﺕ؟(‬
‫ﻭﺇﻟﻴﻚ ﺃﺳﺌﻠﺔ ﺍﻟﺼﺮﺧﻲ ﻭﻛﻴﻒ ﺃﺟﺎﺏ ﻋﻨﻬﺎ‪:‬‬
‫)ﻫﻞ ﺁﻣﻦ ﻓﺮﻋﻮﻥ ﻗﺒﻞ ﺍﻟﻐﺮﻕ ﺃﻭ ﻗﺒﻞ ﺃﻥ ﻳﺪﺭﻛﻪ ﺍﻟﻐﺮﻕ؟‬
‫ﻭﻫﻞ ﺗﻠﻔﻆ ﻓﺮﻋﻮﻥ ﻭﻗﺎﻝ ﺁﻣﻨﺖ ﻗﺒﻞ ﺍﻟﻐﺮﻕ ﺃﻭ ﻗﺒﻞ ﺃﻥ ﻳﺪﺭﻛﻪ ﺍﻟﻐﺮﻕ؟‬
‫ﻫﻞ ﺁﻣﻦ ﻓﺮﻋﻮﻥ ﻗﺒﻞ ﺍﻟﻐﺮﻕ ‪ ....‬ﻭﺗﻠﻔﻆ ﻭﻗﺎﻝ ﺁﻣﻨﺖ ﺑﻌﺪ ﺍﻟﻐﺮﻕ؟‬
‫‪ ........‬ﺑﻞ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﺑﻐﻴﻪ ﻭﻇﻠﻤﻪ ﻭﻋﺪﻭﺍﻧﻪ ﺣﱴ ﺑﻌﺪ ﺃﻥ ﺃﺩﺭﻛﻪ ﺍﻟﻐﺮﻕ ﻭﺑﻘﻲ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻭﺍﳊﺎﻝ ﺇﱃ ﺃ ﹼﻥ ﻗﺎﻝ ﺁﻣﻨﺖ )ﻣﻊ ﻣﻼﺣﻈﺔ ﺃﻥ ﻗﻮﻟﻪ ﺁﻣﻨﺖ ﻳﺘﺄﺧﺮ ﻋﻦ ﺃﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﺃﻭ‬
‫ﻳﺘﺄﺧﺮ ﻋﻦ ﺑﺪﺍﻳﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ(‪.‬‬
‫‪ ......‬ﺑﻞ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺇﱃ ﻗﻮﻝ ﺁﻣﻨﺖ ﻫﻮ ﺍﻟﻐﺮﻕ ﻭﺇﺩﺭﺍﻛﻪ ﺍﻟﻐﺮﻕ ﻭﺃﻣﺎﺭﺍﺕ ﻭﻋﻼﻣﺎﺕ ﺍﳌﻮﺕ(‪.‬‬
‫ﻓﺎﻟﺼﺮﺧﻲ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﻛﻞ ﺍﻟﻮﺿﻮﺡ ﳌﻦ ﻳﻘﺮﺃ ﻛﻠﻤﺎﺗﻪ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﻟﻐﺮﻕ ﻭﺃﺩﺭﻛﻪ ﺍﻟﻐﺮﻕ‪ z‬ﻭﻟﻮ‬
‫ﺃ‪J‬ﻧﻪ ﻣ‪J‬ﻴﺰ ﺑﻴﻨﻬﻤﺎ ﻟﻌﻠﻢ ﺃ ﹼﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﺣﺼﻞ ﲟﺠﺮﺩ ﻧﺰﻭﻝ ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﺍﳓﺴﺮ‬
‫ﻋﻨﻪ ﺍﳌﺎﺀ ﺇﱃ ﺟﺒﻠﲔ‪ z‬ﻭﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻝ ﻓﺮﻋﻮﻥ ﺁﻣﻨﺖ‪.‬‬
‫ﺃ ‪J‬ﻣﺎ ﺍﻟﻐﺮﻕ ﻓﻘﺪ ﺣﺼﻞ ﻣﺘﺄﺧﺮﹰﺍ ﻋﻦ ﻗﻮﻝ ﻓﺮﻋﻮﻥ ﺁﻣﻨﺖ‪ z‬ﺃﻱ‪ :‬ﺇ ﹼﻥ ﻗﻮﻝ ﻓﺮﻋﻮﻥ ﺁﻣﻨﺖ ﻣﺘﺄﺧﺮ ﻋﻦ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﻭﻣﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻐﺮﻕ‪.‬‬

‫‪ ZbÈia‰‬ﻗﺎﻝ ﺍﻟﺼﺮﺧﻲ ‪ .......) :‬ﻻﺣﻆ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺎﻗﻞ‪ z‬ﻻﺣﻆ ﺃﻳﻬﺎ ﺍﳌﻨﺼﻒ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺴﻮﻱ‪ .‬ﻻﺣﻆ ﻛﻴﻒ ﺃﻧﻪ ﻓﺮ‪J‬ﻉ ﻗﻮﻝ ﻓﺮﻋﻮﻥ ﺁﻣﻨﺖ ﺣﻴﺚ ﻗﺎﻝ ﺍﳌﺪﻋﻲ ]ﻓﻘﺎﻝ‪ :‬ﺁﻣﻨﺖ[ ﻓﺮ‪J‬ﻋﻪ ﻋﻠﻰ‬
‫ﺍﻧﺸﻘﺎﻕ ﺍﻟﺒﺤﺮ ﻭﺭﺅﻳﺔ ﻓﺮﻋﻮﻥ ﻟﻠﻤﻌﺠﺰﺓ ﻭﳌﺴﻪ ﳍﺎ ﺑﻴﺪﻩ‪ z...‬ﻭﻋﺒ‪J‬ﺮ ﻋﻨﻬﺎ ﺑﺄ‪ø‬ﺎ ﻗﺎﻫﺮﺓ ﻻ ﺗﺆﻭﻝ‪ z‬ﻭﻫﺬﺍ‬
‫‪٩ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺍﻟﻔﻬﻢ ﻟﻶﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﻌﺎﻧﻴﻬﺎ ﳜﺎﻟﻒ ﺍﳊﻘﻴﻘﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﻟﱵ ﺃﺛﺒﺘﻨﺎﻫﺎ‪ z‬ﻭ‪3‬ﺬﺍ ﻳﻜﻮﻥ ﺍﳌﺪ‪J‬ﻋﻲ ﻗﺪ‬
‫ﻱ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺧﺎﻟﻒ‬‫ﺧﺎﻟﻒ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻘﻼﺀ ﻭﺧﺎﻟﻒ ﺍﻟﻌﺮﻑ ﻭﺃﻫﻞ ﺍﻟﻌﺮﻑ ﻭﺧﺎﻟﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻮ ‪J‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺁﻳﺎﺗﻪ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻟﻀﺮﻭﺭﻳﺔ ‪ (........‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺃﻱ‪ :‬ﺇ ﹼﻥ ﺍﻟﺼﺮﺧﻲ ﻳﻌﺘﱪ ﺃ ﹼﻥ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻔﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺭﺁﻫﺎ ﻭﳌﺲ ﺟﺒﻠﻲ ﺍﳌﺎﺀ‬
‫ﺑﻴﺪﻩ ﻟﻴﺴﺖ ﻗﺎﻫﺮﺓ ﻭﳝﻜﻦ ﺃﻥ ﺗﺆ ‪J‬ﻭﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻔﺮﻋﻮﻥ‪.‬‬
‫ﻭﺃﺗﺮﻙ ﻟﻠﻘﺎﺭﺉ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﺼﺮﺧﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻟﻦ ﳚﺪ ﻟﻪ ﺍﻟﺼﺮﺧﻲ ﺇﺟﺎﺑﺔ ﺃﺑﺪﹰﺍ‪ z‬ﻭﻫﻮ ﻛﻴﻒ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﺆ ‪J‬ﻭﻝ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻔﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺃﺻﺒﺤﺖ ﺃﺛﺮﹰﺍ ﺑﻌﺪ ﻋﲔ ﳌﺎ ﳌﺴﻬﺎ‬
‫ﻓﺮﻋﻮﻥ ﺑﻴﺪﻩ ﺃﻭ ﺑﻌﺪ ﺃﻥ ﻧﺰﻝ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﻭﺃﺻﺒﺢ ﺑﲔ ﺟﺒﻠﻲ ﺍﳌﺎﺀ‪ z‬ﻭﻫﻮ ﻳﺴﲑ ﻋﻠﻰ ﺃﺭﺽ ﺍﳓﺴﺮ‬
‫ﻋﻨﻬﺎ ﺍﳌﺎﺀ ﺇﱃ ﺟﺒﻠﲔ ﻋﻦ ﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ ؟؟!!‬

‫‪ Zb ßb‬ﺇ ﹼﻥ ﻣﺎ ﺍﻋﺘﱪﻩ ﺍﻟﺼﺮﺧﻲ ﲝﺜﹰﺎ ﺃﻭ ﻛﺘﺎﺑﹰﺎ ﻛﻤﺎ ﺻﺮﺡ ﺍﻟﻨﺎﻃﻖ ﺑﺎﲰﻪ ﻟﻺﻋﻼﻡ ﻟﻠﺮﺩ ﻋﻠﻰ‬
‫ﺃ ﲪﺪ ﺍﳊﺴﻦ ﻻ ﻳﺘﻀﻤﻦ ﺳﻮﻯ ﻫﺬﻩ ﺍﻷﺳﻄﺮ ﺍﳌﺘﻘﺪﻣﺔ ﰲ ﺭﺍﺑﻌﹰﺎ ﺍﻟﱵ ﺗﻮﻫﻢ ﺍﻟﺼﺮﺧﻲ ﺃ‪ø‬ﺎ ﺭﺩ‪ z‬ﻭﻟﻮ ﺃﻧﻪ‬
‫ﻳﻌﺮﻑ ﻛﻴﻒ ﳚﺘﻨﺐ ﺍﻹﻃﻨﺎﺏ ﺍﳌﻤﻞ ﻭﺍﻟﻜﻼﻡ ﺍﻟﺒﺬﻱﺀ ﻻﺧﺘﺼﺮ ﻣﺎ ﺗﻮﻫﻢ ﻫﻮ ﺃﻧﻪ ﺇﺷﻜﺎﻝ ﻋﻠﻰ ﺁﻳﺔ‬
‫ﻗﺮﺁﻧﻴﺔ ﺟﺎﺀﺕ ﻛﺸﺎﻫﺪ ﰲ ﺍﻹﺿﺎﺀﺍﺕ ﺑﺴﻄﺮ ﻭﺍﺣﺪ ﻓﻬﻞ ﻫﺬﺍ ﺍﻟﺴﻄﺮ )ﺍﻟﺒﺎﻃﻞ( ﻳﺴ ‪J‬ﻤﻰ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﺮﺩ‬
‫ﻋﻠﻰ ﺃ ﲪﺪ ﺍﳊﺴﻦ‪ z‬ﻭﻟﻜﻦ ﻻ ﺿﲑ ﻓﺄﻧﺘﻢ ﻭﺭﺛﺔ ﻃﺒﻮﻝ ﻣﻌﺎﻭﻳﺔ ﻭﺍﺑﻦ ﺍﻟﻌﺎﺹ‪ z‬ﻭﻗﺪﳝﹰﺎ ﻗﻴﻞ‪ :‬ﺇﻥ ﱂ ﺗﺴﺘ ﹺﺢ‬
‫ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ z‬ﻓﺎﻟﺼﺮﺧﻲ ﻭﻏﲑﻩ ﻛﺜﲑ ﳑﻦ ﺳﺒﻘﻮﻩ ﺗﻮﳘﻮﺍ ﺗﻔﺴﲑﹰﺍ ﻟﻶﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ z‬ﻭﺳﺄﺑﲔ‬
‫ﺧﻄﺄﻫﻢ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻔﻬﻢ ﺍﻟﺬﻱ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ؛ ﺣﻴﺚ ﺳﻴﺘﺒﲔ ﻋﺪﻡ ﺻﺤﺘﻪ ﻣﻦ ﺧﻼﻝ ﺗﻔﺴﲑ ﺍﻵﻳﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺇﻳﺮﺍﺩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﳋﺎﻃﺌﺔ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺭ ‪J‬ﺩﻫﺎ‪.‬‬

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 ‫@‪@ @ ãìí@ñ‰ì @åß@òíŁa‬‬ ‫‪Ðm‬‬

‫ﺤ [ﺮ ﹶﻓﹶﺄ‪s‬ﺗ[ﺒ [ﻌﻬ‪s u‬ﻢ ‪r‬ﻓ ‪s‬ﺮ [ﻋ ‪s‬ﻮ ﹸﻥ [ﻭ ‪u‬ﺟﻨ‪u‬ﻮ ‪u‬ﺩ ‪u‬ﻩ [ﺑﻐ‪s‬ﻴﹰﺎ [ﻭ [ﻋﺪ‪s‬ﻭﹰﺍ [ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪[ ﴿ :‬ﻭﺟ[ﺎ [ﻭ ‪s‬ﺯﻧ[ﺎ ﹺﺑ[ﺒﻨﹺﻲ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ ﺍﹾﻟ[ﺒ ‪s‬‬
‫ﲔ﴾ )‪.(١‬‬
‫ﺴ ‪r‬ﻠ ‪r‬ﻤ [‬
‫ﺖ ﹺﺑ ‪r‬ﻪ [ﺑﻨ‪u‬ﻮ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ ﺍﹾﻟﻤ‪s u‬‬
‫ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﹺﺇﹶﻟ [ﻪ ﹺﺇﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺖ ﹺﺑ ‪r‬ﻪ [ﺑﻨ‪u‬ﻮ‬
‫ﻣﱴ ﻛﺎﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﹺﺇﹶﻟ [ﻪ ﹺﺇﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﲔ﴾ ؟؟‬
‫ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ ﺍﻟﹾﻤ‪u‬ﺴ‪r s‬ﻠ ‪r‬ﻤ [‬
‫ﻭﻟﻠﺠﻮﺍﺏ ﻫﻨﺎ ﻋ ‪J‬ﺪﺓ ﺍﺣﺘﻤﺎﻻﺕ ﻫﻲ‪:‬‬
‫‪ ١‬ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﻋﻨﺪﻣﺎ ﺭﺃﻯ ﻣﻌﺠﺰﺓ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ﺑﻌﻴﻨﻪ‪.‬‬
‫‪ ٢‬ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﻧﺰﻝ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﳌﻼﺣﻘﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ z‬ﻭﻟﻜﻦ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﻄﺒﻖ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻭﻳﻐﺮﻕ ﻓﻴﻪ‪.‬‬
‫‪ ٣‬ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺃﻃﺒﻖ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻭﻏﺮﻕ ﻓﻴﻪ‪ z‬ﻭﻟﻜﻦ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﻗﻄﻌﹰﺎ‪ z‬ﻭﻫﺬﺍ‬
‫ﺍﻻﺣﺘﻤﺎﻝ ﻫﻮ ﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ ﺍﻟﺼﺮﺧﻲ ﺣﻘﻴﻘﺔ ﻗﺮﺁﻧﻴﺔ ﻳﻘﻴﻨﻴﺔ‪ z‬ﻗﺎﻝ ﺍﻟﺼﺮﺧﻲ‪ .......) :‬ﺑﻞ ﺍﻟﺬﻱ ﺩﻓﻌﻪ‬
‫ﺇﱃ ﻗﻮﻝ ﺁﻣﻨﺖ ﻫﻮ ﺍﻟﻐﺮﻕ ‪.(...........‬‬
‫ﻭﻟﻨﻀﻊ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﺜﻼﺛﺔ ﲢﺖ ﻃﺎﺋﻠﺔ ﺍﻟﻨﻘﺪ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﻛﻼﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺍﳌﺘﻘ ‪J‬ﺪﻡ‪ z‬ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻠﻘﻮﻝ ﺃﻭ ﻣﺎ ﻳﻠﻔﻈﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻛﻠﻤﺎﺕ‪ z‬ﻭﺳﻴﻜﻮﻥ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻻﺣﺘﻤﺎﻝ‬
‫ﺍﻷﻭﻝ ﰒ ﺍﻟﺜﺎﻟﺚ ﰒ ﺃﻋﻮﺩ ﻟﻼﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﱐ‪.‬‬
‫‪ W‬ﻭﻫﻮ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺣﺎﻝ ﺭﺅﻳﺔ ﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ‪.‬‬ ‫א‬ ‫א‬
‫ﺤ [ﺮ ﹶﻓﹶﺄ‪s‬ﺗ[ﺒ [ﻌﻬ‪s u‬ﻢ ‪r‬ﻓ ‪s‬ﺮ [ﻋ ‪s‬ﻮ ﹸﻥ‬
‫ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻏﲑ ﺻﺤﻴﺢ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪[ ﴿ :‬ﻭﺟ[ﺎ [ﻭ ‪s‬ﺯﻧ[ﺎ ﺑﹺﺒ[ﻨﹺﻲ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ ﺍﹾﻟ[ﺒ ‪s‬‬
‫[ﻭ ‪u‬ﺟﻨ‪u‬ﻮ ‪u‬ﺩ ‪u‬ﻩ [ﺑﻐ‪s‬ﻴﹰﺎ [ﻭ [ﻋﺪ‪s‬ﻭﹰﺍ [ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ ﴾...... u‬ﻓﻔﺮﻋﻮﻥ ﺍﺗﺒﻊ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ z‬ﺃﻱ‪:‬‬
‫ﻒ ﺑﺮﺅﻳﺔ ﺍﻻﻧﻔﻼﻕ‪ z‬ﺑﻞ ﺃﻣﺮ ﺟﻴﺸﻪ ﺑﺎﻟﱰﻭﻝ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﻭﻣﺘﺎﺑﻌﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﴿ ﹶﻓﹶﺄ‪s‬ﺗ[ﺒ [ﻌﻬ‪s u‬ﻢ‬
‫ﺇ‪J‬ﻧﻪ ﱂ ﻳﻜﺘ ‪œ‬‬
‫‪r‬ﻓ ‪s‬ﺮ [ﻋ ‪s‬ﻮ ﹸﻥ [ﻭ ‪u‬ﺟﻨ‪u‬ﻮ ‪u‬ﺩ ‪u‬ﻩ [ﺑﻐ‪s‬ﻴﹰﺎ﴾‪.‬‬

‫‪ ١‬ﻳﻮﻧﺲ ‪.٩٠ :‬‬

 ‫‪ ................................................ ١٢‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪ W‬ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺃﻃﺒﻖ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻭﻏﺮﻕ ﻓﻴﻪ‪ z‬ﻭﻟﻜﻦ ﻗﺒﻞ ﺃﻥ‬ ‫א‬ ‫א‬
‫ﳝﻮﺕ ﻗﻄﻌﹰﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺬﻱ ﺗﻮﻫﻢ ﺍﻟﺼﺮﺧﻲ ﺻﺤﺘﻪ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷ ﹼﻥ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﻳﻌﲏ ﻟﻔﻆ ﺍﻟﻜﻠﻤﺎﺕ‪ z‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺩﻭﻥ ﺍﻟﻮﺍﺳﻄﺔ ﺍﻟﱵ ﻳﻠﻔﻆ ﻓﻴﻬﺎ‪ z‬ﻭﻫﻲ ﺍﳍﻮﺍﺀ‬
‫ﻭﻣﻊ ﺇﻃﺒﺎﻕ ﺍﳌﺎﺀ ﻋﻠﻰ ﻓﺮﻋﻮﻥ ﺗﻨﻌﺪﻡ ﻭﺍﺳﻄﺔ ﺍﻟﻠﻔﻆ ﻭﻫﻲ ﺍﳍﻮﺍﺀ ﻓﻼ ﳝﻜﻨﻪ ﻗﻮﻝ ﺷﻲﺀ‪.‬‬
‫ﺏ‬
‫ﺿ ﹺﺮ ‪s‬‬
‫ﻛﻤﺎ ﳚﺐ ﻣﻼﺣﻈﺔ ﺃ ﹼﻥ ﺍﳌﺎﺀ ﺍﶈﻴﻂ ﺑﻔﺮﻋﻮﻥ ﻛﺎﻥ ﺟﺒﻠﲔ ﴿ ﹶﻓﹶﺄ ‪s‬ﻭ [ﺣ ‪s‬ﻴﻨ[ﺎ ﹺﺇﻟﹶﻰ ﻣ‪u‬ﻮﺳ[ﻰ ﹶﺃ ‪r‬ﻥ ﺍ ‪s‬‬
‫ﻕ ﻛﹶﺎﻟ ‪x‬ﻄ ‪s‬ﻮ ‪r‬ﺩ ﺍﹾﻟ [ﻌﻈ‪r‬ﻴ ﹺﻢ﴾ )‪ .(١‬ﻭﻟﻚ ﺃﻥ ﺗﺘﺼﻮﺭ ﻛﻢ ﳛﺘﺎﺝ ﻣﻦ‬
‫ﺤ [ﺮ ﻓﹶﺎ‪s‬ﻧ ﹶﻔ ﹶﻠ [ﻖ ﹶﻓﻜﹶﺎ ﹶﻥ ﹸﻛ §ﻞ ‪r‬ﻓ ‪s‬ﺮ ﹴ‬
‫ﹺﺑ [ﻌﺼ[ﺎ [ﻙ ﺍﹾﻟ[ﺒ ‪s‬‬
‫ﺍﻟﻮﻗﺖ ﺟﺒﻼﻥ ﻋﻈﻴﻤﺎﻥ ﻋﻨﺪ ﺍ‪ø‬ﻴﺎﺭﳘﺎ ﺍﻟﻜﻠﻲ ﳌﻠﺊ ﺍﺭﺗﻔﺎﻉ ﺃﻗﺼﻰ ﻃﻮﻝ ﻟﻺﻧﺴﺎﻥ ﰲ ﻋﺮﺽ ﻻ ﻳﺘﺠﺎﻭﺯ‬
‫ﻋ ‪J‬ﺪﺓ ﺃﻣﺘﺎﺭ ﻓﻘﻂ‪ z‬ﻭﻣﻦ ﺩﺭﺱ ﺍﻟﻔﻴﺰﻳﺎﺀ ﻳﻌﻠﻢ ﺃ ﹼﻥ ﺿﻐﻂ ﺍﳌﺎﺀ ﰲ ﻗﺎﻋﺪﺓ ﺟﺒﻠﻲ ﺍﳌﺎﺀ ﻫﺎﺋﻞ‪ z‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ‬
‫ﳛﺘﺎﺝ ﺇﻃﺒﺎﻕ ﺍﳌﺎﺀ ﻋﻠﻰ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻋﻨﺪ ﺍ‪ø‬ﻴﺎﺭ ﺍﳉﺒﻠﲔ ﺇﱃ ﺩﻗﺎﺋﻖ ﺃﻭ ﺣﱴ ﺛﻮﺍ “ﻥ‪ z‬ﺑﻞ ﺇ ﹼﻥ ﺍﻷﻣﺮ ﻻ‬
‫ﻼ ﺟ ‪J‬ﺪﹰﺍ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﻳﻠﻔﻆ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻋ ‪J‬ﺪﺓ ﺃﺣﺮﻑ ﻓﻜﻴﻒ ﳝﻜﻦ ﺗﺼﻮﺭ‬
‫ﻳﺘﺠﺎﻭﺯ ﺟﺰﺀﹰﺍ ﺿﺌﻴ ﹰ‬
‫ﺖ ﹺﺑ ‪r‬ﻪ [ﺑﻨ‪u‬ﻮ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ‬
‫ﻟﻔﻈﻪ ﻷﻛﺜﺮ ﻣﻦ ﲨﻠﺔ ﴿ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﹺﺇﹶﻟ [ﻪ ﹺﺇﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﲔ﴾‪.‬‬
‫ﺴ ‪r‬ﻠ ‪r‬ﻤ [‬
‫ﺍﹾﻟﻤ‪s u‬‬
‫ﻼ ﺑﺎﳊﺪﻳﺪ ﺍﻟﺬﻱ ﺗﺪ ‪J‬ﺭﻉ ﺑﻪ‬
‫ﻭﺃﻳﻀﹰﺎ ﻻﺑﺪ ﻣﻦ ﻣﻼﺣﻈﺔ ﺣﺎﻝ ﻓﺮﻋﻮﻥ ﳌﺎ ﺃﻃﺒﻖ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻓﻘﺪ ﻛﺎﻥ ﻣﺜﻘ ﹰ‬
‫ﻛﺤﺎﻝ ﺟﻨﺪﻩ ﺃﻳﻀﹰﺎ؛ ﻷ‪ø‬ﻢ ﻗﺪ ﺧﺮﺟﻮﺍ ﻟﻘﺘﺎﻝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻼ ﳝﻜﻦ ﺗﺼﻮﺭ ﺃﻧﻪ ﻳﻄﻔﻮ ﺃﻭ ﻳﺴﺒﺢ ﻓﺘﻜﻮﻥ‬
‫ﻋﻨﺪﻩ ﻓﺮﺻﺔ ﻷ ﹼﻥ ﻳﻘﻮﻝ ﺷﻴﺌﹰﺎ؛ ﻷ ﹼﻥ ﺍﳊﺪﻳﺪ ﳝﻨﻌﻪ ﻣﻦ ﺫﻟﻚ؛ ﻭﻷ‪J‬ﻧﻪ ﻣﺜﻘﻞ ﺑﺎﳊﺪﻳﺪ ﻓﻘﺪ ﻛﺎﻥ ﺧﺮﻭﺝ ﺟﺜﺘﻪ‬
‫ﻚ‬
‫ﻣﻦ ﺍﳌﺎﺀ ﺑﻌﺪ ﻫﻼﻛﻪ ﺁﻳﺔ ﻣﻦ ﺍﷲ؛ ﻷ ﹼﻥ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻳﺒﻘﻴﻪ ﺍﳊﺪﻳﺪ ﰲ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﴿ﻓﹶﺎﹾﻟ[ﻴ ‪s‬ﻮ [ﻡ ‪u‬ﻧ[ﻨﺠﱢﻴ [‬
‫ﺱ [ﻋ ‪s‬ﻦ ﺁﻳ[ﺎ‪r‬ﺗﻨ[ﺎ ﹶﻟﻐ[ﺎ ‪r‬ﻓﻠﹸﻮ ﹶﻥ﴾ )‪.(٢‬‬
‫ﻚ ﺁ[ﻳ ﹰﺔ [ﻭﹺﺇ ‪x‬ﻥ ﹶﻛﺜ‪r‬ﲑﹰﺍ ‪r‬ﻣ [ﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﻚ ‪r‬ﻟ[ﺘﻜﹸﻮ ﹶﻥ ‪r‬ﻟ [ﻤ ‪s‬ﻦ [ﺧ ﹾﻠ ﹶﻔ [‬
‫ﹺﺑ[ﺒ [ﺪﹺﻧ [‬
‫ﺇﺫﻥ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺼﻮﺭ ﻋﺎﻗﻞ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺍ‪ø‬ﺎﺭ ﺍﳉﺒﻼﻥ ﻭﻏ ﹼﻄﺎﻩ ﺍﳌﺎﺀ ﴿ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ‬
‫ﲔ﴾‪.‬‬
‫ﺖ ﹺﺑ ‪r‬ﻪ ﺑ[ﻨ‪u‬ﻮ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ ﺍﻟﹾﻤ‪u‬ﺴ‪r s‬ﻠ ‪r‬ﻤ [‬
‫ﹺﺇﹶﻟ [ﻪ ﹺﺇﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬

‫‪ ١‬ﺍﻟﺸﻌﺮﺍﺀ ‪.٦٣ :‬‬

‫‪ ٢‬ﻳﻮﻧﺲ ‪.٩٢ :‬‬
‫‪١٣ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﺃﻳﻀﹰﺎ ﻳﺆﻛﺪ ﻋﺪﻡ ﺻﺤﺔ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺃ ﹼﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﱂ ﻳﻘﻞ‪ :‬ﺣﱴ ﺇﺫﺍ ﻏﺮﻕ ﻗﺎﻝ‬
‫ﺁﻣﻨﺖ‪ z‬ﺑﻞ ﻗﺎﻝ ﴿ [ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ ﴾u‬ﺃﻱ‪ :‬ﺇ ﹼﻥ ﺍﻟﻐﺮﻕ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ ﻣﻼﺻﻘﹰﺎ ﻟﻪ ﻻ‬
‫ﻼ‪ z‬ﻭﻗﺪ ﲢﻘﻖ ﻓﺮﻋﻮﻥ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﻟﻪ ﺑﻠﻤﺴﻪ ﳉﺒﻞ ﺍﳌﺎﺀ‪ z‬ﻭﳌﺴﻪ ﻟﻮﺍﻗﻊ ﺣﺎﻟﻪ ﻭﻫﻮ ﻳﺴﲑ‬‫ﺃ‪J‬ﻧﻪ ﻏﺮﻕ ﻓﻌ ﹰ‬
‫ﻋﻠﻰ ﺃﺭﺽ ﰲ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﺑﲔ ﺟﺒﻠﻲ ﻣﺎﺀ ﳛﻴﻄﺎﻧﻪ‪.‬‬
‫ﺿﺢ ﺃﻛﺜﺮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺃﺩﺭﻛﻪ ﺍﻟﻐﺮﻕ ﻭﺍﻟﻐﺮﻕ ﻧﻔﺴﻪ ﺍﻟﺘﻔﺖ ﺇﱃ ﻫﺬﻩ ﺍﻵﻳﺔ‪ z‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓ ﹶﻠﻤﱠﺎ‬
‫ﻭﻟﻴﺘﻮ ‪J‬‬
‫ﺏ ﻣ‪u‬ﻮﺳ[ﻰ ﹺﺇﻧﱠﺎ ﹶﻟ ‪u‬ﻤ ‪s‬ﺪ [ﺭﻛﹸﻮ ﹶﻥ﴾ )‪.(١‬‬
‫ﺻﺤ[ﺎ ‪u‬‬
‫ﺠ ‪s‬ﻤﻌ[ﺎ ‪r‬ﻥ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪s‬‬
‫[ﺗﺮ[ﺍﺀَﻯ ﺍﹾﻟ [‬
‫ﻓﻬﻢ ﻳﺆﻛﺪﻭﻥ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻗﺪ ﺃﺩﺭﻛﻮﻫﻢ ﴿ﹺﺇﻧﱠﺎ ﹶﻟ ‪u‬ﻤ ‪s‬ﺪ [ﺭﻛﹸﻮ ﹶﻥ﴾‪ z‬ﻣﻊ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‬
‫ﻓﻘﻂ ﺍﻗﺘﺮﺑﻮﺍ ﻣﻨﻬﻢ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﻳﺘﺮﺍﺀﻯ ﺍﳉﻤﻌﺎﻥ ﻭﱂ ﻳﻘﻌﻮﺍ ﻓﻴﻬﻢ‪.‬‬

‫‪ W‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﻧﺰﻝ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﳌﻼﺣﻘﺔ ﺑﲏ‬ ‫א‬ ‫א‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ z‬ﻭﻟﻜﻦ ﻗﺒﻞ ﺃﻥ ﻳﻄﺒﻖ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻭﻳﻐﺮﻕ ﻓﻴﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ z‬ﻓﻘﺪ ﻧﺰﻝ ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﻭﺍﺗﺒﻊ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ z‬ﻭﻟﻜ‪J‬ﻨﻪ ﰲ‬
‫ﻣﻼﺣﻘﺘﻪ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻣﺮ ﺍﷲ ﺍﻟﺮﻳﺎﺡ ﺃﻥ ﺗﻀﺮﺏ ﻭﺟﻪ ﺍﳌﺎﺀ ﻓﺘﺴﺎﻗﻂ ﺑﻌﺾ ﺍﳌﺎﺀ ﻋﻠﻰ ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ‬
‫ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﺃ‪J‬ﻧﻪ ﻳﺴﲑ ﺑﲔ ﺟﺒﻠﻲ ﻣﺎﺀ ﳝﻜﻦ ﺃﻥ ﻳﻄﺒﻘﺎ ﻋﻠﻴﻪ ﰲ ﺃﻱ ﳊﻈﺔ‪ z‬ﻭﳌﺲ ﺟﺒﻠﻲ ﺍﳌﺎﺀ ﺑﻴﺪﻩ ﻓﺒﺎﻧﺖ‬
‫ﻟﻪ ﺃﻣﺎﺭﺍﺕ ﻫﻼﻛﻪ ﻭﺟﻴﺸﻪ ﳌﺎ ﻋﻠﻢ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﻗﺎﻫﺮﺓ‪ z‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﺆ ‪J‬ﻭﻝ ﺑﺄ‪ø‬ﺎ ﺳﺤﺮ ﺃﻭ ﺃﻱ‬
‫ﲔ﴾‪.‬‬
‫ﺖ ﹺﺑ ‪r‬ﻪ ﺑ[ﻨ‪u‬ﻮ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ ﺍﻟﹾﻤ‪u‬ﺴ‪r s‬ﻠ ‪r‬ﻤ [‬
‫ﺷﻲﺀ ﺁﺧﺮ ﻋﻨﺪﻫﺎ ﴿ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﹺﺇﹶﻟ [ﻪ ﹺﺇﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﻭﺍﻹﳝﺎﻥ ﻣﺮﺍﺗﺐ؛ ﺃﻭﳍﺎ‪ :‬ﺍﻟﺘﺼﺪﻳﻖ‪ z‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﻓﺮﻋﻮﻥ ﺗﺼﺪﻳﻖ ﻻ ﳝﻜﻦ ﻹﺣﺪ ﺇﻧﻜﺎﺭﻩ ﺑﻌﺪ ﺃﻥ‬
‫ﻗﺼﻪ ﺟﺒﺎﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‪ z‬ﻭﻣﻦ ﰒ ﺃﻛﺪﻩ ﺑﻌﺪ ﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺁﻟﹾﺂ ﹶﻥ [ﻭ ﹶﻗ ‪s‬ﺪ‬
‫ﺴﺪ‪r‬ﻳ [ﻦ﴾ )‪.(٢‬‬
‫ﺖ ‪r‬ﻣ [ﻦ ﺍﹾﻟ ‪u‬ﻤ ﹾﻔ ِ‬
‫ﺖ ﹶﻗﺒ‪s‬ﻞﹸ [ﻭﻛﹸ ‪s‬ﻨ [‬
‫ﺼ ‪s‬ﻴ [‬
‫[ﻋ [‬
‫ﺖ‬
‫ﺼ ‪s‬ﻴ [‬
‫ﺃﻱ‪ :‬ﺍﻵﻥ ﺗﺆﻣﻦ ﺑﻌﺪ ﺃﻥ ﺃﳉﺄﺗﻚ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻘﺎﻫﺮﺓ ﻭﻗﺒﻞ ﻫﺬﺍ ﻛﻨﺖ ﺗﺮﻓﺾ ﺍﻹﳝﺎﻥ ﴿ [ﻭ ﹶﻗ ‪s‬ﺪ [ﻋ [‬
‫ﹶﻗﺒ‪s‬ﻞﹸ﴾‪ z‬ﻛﻤﺎ ﺃ‪J‬ﻧﻪ ﻭﺑﺒﺴﺎﻃﺔ ﻳﻔﻬﻤﻬﺎ ﺃﻱ ﺇﻧﺴﺎﻥ ﳌﺎﺫﺍ ﻗﺎﻝ ﻓﺮﻋﻮﻥ ﺁﻣﻨﺖ ﺇﻥ ﱂ ﻳﻜﻦ ﻳﺮﺟﻮ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﷲ‬

‫‪ ١‬ﺍﻟﺸﻌﺮﺍﺀ ‪.٦١ :‬‬

‫‪ ٢‬ﻳﻮﻧﺲ ‪.٩١ :‬‬
 ‫‪ ................................................ ١٤‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺩﻧﻴﻮﻳﹰﺎ ﻭﺃﺧﺮﻭﻳﹰﺎ‪ z‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻛﻤﺎ ﻳﻔﻬﻢ ﺑﻌﻀﻬﻢ ﺩﻧﻴﻮﻳﹰﺎ ﻓﻘﻂ ﻭﻣﻦ ﺍﻟﻐﺮﻕ ﺑﺎﻟﺘﺤﺪﻳﺪ؟ ﻭﻛﻴﻒ ﻳﺮﺟﻮ‬
‫ﺃﻥ ﻳﻨﺠﻴﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﻻ ﻳﺼﺪﻕ ﺑﻮﺟﻮﺩﻩ؟‬
‫ﻓﺈﳝﺎﻥ )ﺗﺼﺪﻳﻖ( ﻓﺮﻋﻮﻥ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻩ ﲝﺎﻝ‪ z‬ﺑﻞ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺭﻭﺍﻳﺔ ﺷﻬﺪ ﺍﻷﺋﻤﺔ ﺑﺈﳝﺎﻧﻪ‬
‫ﺴ [ﻤﻊ‪ u‬ﺍﻟ ‪x‬ﻠ [ﻪ [ﻳﻘﹸﻮ ﹸﻝ‬
‫‪ ..) :‬ﺃﹶﻟﹶﺎ [ﺗ ‪s‬‬ ‫)ﺗﺼﺪﻳﻘﻪ( ﺍﻟﺬﻱ ﱂ ﻳﻨﻔﻌﻪ‪ z‬ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻋﻦ ﻣ‪ÿ‬ﻮﺳ‪Ω‬ﻰ ◊ﺑ ﹺﻦ ‪Ω‬ﺟ ◊ﻌ ﹶﻔ ﹴﺮ‬
‫ﺖ ﹺﺑ ‪r‬ﻪ [ﺑﻨ‪u‬ﻮﺍ ﹺﺇﺳ‪s‬ﺮﺍﺋ‪r‬ﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ‬
‫[ﺣﺘﱠﻰ ﺇﹺﺫﺍ ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﺇﹺﻟ [ﻪ ﺇﹺﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺴﺪ‪r‬ﻳ [ﻦ( )‪.(١‬‬
‫ﺖ ‪r‬ﻣ [ﻦ ﺍﹾﻟ ‪u‬ﻤ ﹾﻔ ِ‬
‫ﺖ ﹶﻗﺒ‪s‬ﻞﹸ [ﻭ ﻛﹸﻨ‪[ s‬‬
‫ﺼ ‪s‬ﻴ [‬
‫ﲔ ﹶﻓ ﹶﻠ ‪s‬ﻢ [ﻳ ﹾﻘ[ﺒ ﹺﻞ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ ﹺﺇﳝ[ﺎ[ﻧ ‪u‬ﻪ [ﻭﻗﹶﺎ ﹶﻝ ﺁﻟﹾﺂ ﹶﻥ [ﻭ ﹶﻗ ‪s‬ﺪ [ﻋ [‬
‫ﺴ ‪r‬ﻠ ‪r‬ﻤ [‬
‫ﺍﹾﻟﻤ‪s u‬‬
‫ﻟﻔﺮﻋﻮﻥ )ﻟﻌﻨﻪ ﺍﷲ( ﺃﺷﺎﺭ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﱃ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ‬ ‫ﺑﻞ ﻭﰲ ﺑﺪﺍﻳﺔ ﺇﺭﺳﺎﻝ ﺍﷲ ﻣﻮﺳﻰ‬
‫ﺳﻴﺘﺬﻛﺮ ﻭﳜﺸﻰ )ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ ﻭﺍﳋﺸﻴﺔ ﻣﻦ ﺍﷲ ﱂ ﺗﻨﻔﻌﻪ؛ ﻷ‪ø‬ﺎ ﺟﺎﺀﺕ ﺑﺴﺒﺐ ﻣﻌﺠﺰﺓ‬
‫ﻗﺎﻫﺮﺓ ﺃﳉﺄﺗﻪ ﺇﱃ ﺍﻹﳝﺎﻥ )ﺍﻟﺘﺼﺪﻳﻖ(‪.‬‬
‫ﳏﻤﺪ ﺑﻦ ﻋﻤﺎﺭﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ‪ z‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺟﻌﻔ ـﺮ ﺑﻦ ﳏﻤﺪ‬
‫ﲰﻲ ‪ ..............‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ‪ ) :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺍﺑﻦ ﺭﺳﻮﻝ‬
‫ﻭﻛﺎﻥ ﻭﺍﷲ ﺻﺎﺩﻗﹰﺎ ﻛﻤﺎ ‪J‬‬ ‫ﺍﻟﺼﺎﺩﻕ‬
‫ﻋﺒﺎﺩﻩ ﰲ ﻛﻮﻥ ﻣﺎ ﻻ ﻳﻜﻮﻥ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻓﻜﻴﻒ ﻗﺎﻝ ﺍﷲ‬ ‫ﺍﷲ ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻳﻄﻤﻊ ﺍﷲ‬
‫﴿ﹶﻟ [ﻌ ‪x‬ﻠﻪ‪[ u‬ﻳ[ﺘ ﹶﺬ ‪x‬ﻛﺮ‪ u‬ﹶﺃ ‪s‬ﻭ [ﻳﺨ‪s‬ﺸﻰ﴾ )‪ z(٢‬ﻭﻗﺪ ﻋﻠﻢ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﻻ ﻳﺘﺬ ﹼﻛﺮ ﻭﻻ ﳜﺸﻰ؟‬ ‫ﳌﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‬
‫ﻓﻘﺎﻝ‪ :‬ﺇ ﹼﻥ ﻓﺮﻋﻮﻥ ﻗﺪ ﺗﺬ ﹼﻛﺮ ﻭﺧﺸﻲ‪ T‬ﻭﻟﻜﻦ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺒﺄﺱ ﺣﻴﺚ ﱂ ﻳﻨﻔﻌﻪ ﺍﻹﳝﺎﻥ‪ T‬ﺃﻻ ﺗﺴﻤﻊ ﺍﷲ‬
‫ﺖ ﹺﺑ ‪r‬ﻪ [ﺑﻨ‪u‬ﻮﺍ ﹺﺇﺳ‪s‬ﺮﺍﺋ‪r‬ﻴ ﹶﻞ ﻭ[ﺃﹶﻧ[ﺎ‬
‫ﻳﻘﻮﻝ‪[ ﴿ :‬ﺣﺘﱠﻰ ﺇﹺﺫﺍ ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﺇﹺﻟ [ﻪ ﺇﹺﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺴﺪ‪r‬ﻳ [ﻦ‬
‫ﺖ ‪r‬ﻣ [ﻦ ﺍﹾﻟ ‪u‬ﻤ ﹾﻔ ِ‬
‫ﺖ ﹶﻗﺒ‪s‬ﻞﹸ [ﻭ ﻛﹸﻨ‪[ s‬‬
‫ﺼ ‪s‬ﻴ [‬
‫ﺇﳝﺎﻧﻪ ﻭﻗﺎﻝ‪﴿ :‬ﺁﻟﹾﺂ ﹶﻥ [ﻭ ﹶﻗ ‪s‬ﺪ [ﻋ [‬ ‫ﲔ﴾‪ z‬ﻓﻠﻢ ﻳﻘﺒﻞ ﺍﷲ‬
‫‪r‬ﻣ [ﻦ ﺍﻟﹾﻤ‪u‬ﺴ‪r s‬ﻠ ‪r‬ﻤ [‬
‫ﻚ ﺁ[ﻳ ﹰﺔ﴾ ﻳﻘﻮﻝ ﻧﻠﻘﻴﻚ ﻋﻠﻰ ﳒﻮﺓ ﻣﻦ ﺍﻷﺭﺽ ﻟﺘﻜﻮﻥ ﳌﻦ‬
‫ﻚ ‪r‬ﻟ[ﺘﻜﹸﻮ ﹶﻥ ‪r‬ﻟ [ﻤ ‪s‬ﻦ [ﺧ ﹾﻠ ﹶﻔ [‬
‫ﻚ ﹺﺑ[ﺒ [ﺪﹺﻧ [‬
‫ﻓﹶﺎﹾﻟ[ﻴ ‪s‬ﻮ [ﻡ ‪u‬ﻧ[ﻨﺠﱢﻴ [‬
‫ﺑﻌﺪﻙ ﻋﻼﻣﺔ ﻭﻋﱪﺓ( )‪.(٣‬‬

‫‪ ١‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ )ﺁﻝ ﺍﻟﺒﻴﺖ( ‪ :‬ﺝ‪ ١٦‬ﺹ‪.٩٠‬‬

‫‪ ٢‬ﻃﻪ ‪.٤٤ :‬‬
‫‪ ٣‬ﻣﻌﺎﱐﺍﻷﺧﺒﺎﺭ ‪ :‬ﺹ‪.٣٨٥‬‬
‫‪١٥ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫‪) :‬ﻻ ﺃﻧﻪ ﻭﻗﻊ ﺑﻪ ﻓﻬﻮ ﺇﱃ ﺃﻥ ﻗﺎﻝ‬ ‫ﻭﺍﻟﺒﺄﺱ ﺍﻟﺬﻱ ﺭﺁﻩ ﻓﺮﻋﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺎﻇﻢ‬
‫ﺁﻣﻨﺖ ‪ ...‬ﱂ ﻳﻜﻦ ﻗﺪ ﻭﻗﻊ ﺑﻪ ﺍﻟﺒﺄﺱ(‪ z‬ﻫﻮ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﱵ ﺃﳉﺄﺗﻪ ﺇﱃ ﺍﻹﳝﺎﻥ‪ z‬ﻭﻫﻲ ﺟﺒﻼ ﺍﳌﺎﺀ‬
‫ﺍﻟﻠﺬﺍﻥ ﳛﻴﻄﺎﻧﻪ‪ z‬ﻭﺍﻟﺬﻱ ﺃﺩﺭﻙ ﻓﺮﻋﻮﻥ ﺃﻥ ﻫﻼﻛﻪ ﺑﺎ‪ø‬ﻴﺎﺭﳘﺎ ﴿ [ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪.﴾u‬‬
‫ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﱵ ﳌﺴﻬﺎ ﻓﺮﻋﻮﻥ ﺑﻴﺪﻩ ﻭﺍﻟﱵ ﺃﳉﺄﺗﻪ ﻟﻺﳝﺎﻥ ﻟﻘﺒﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﻭﺭﻓﻊ ﻋﻨﻪ ﺍﻟﺒﺄﺱ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﺒﺤﺮ ﺳﺎﳌﹰﺎ‪ z‬ﺃﻭ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ ﻟﻘﺒﻞ ﺇﳝﺎﻧﻪ ﻓﻘﻂ‪z‬‬
‫ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺣﱴ ﺁﺧﺮ ﳊﻈﺔ ﻣﻦ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻭﲟﺎ ﺟﺎﺀ‬ ‫‪ z‬ﻭﻗﺒﻞ ﻣﻨﺎﻇﺮﺓ ﻣﻮﺳﻰ‬ ‫ﻭﺃﻳﻀﹰﺎ ﳚﺐ ﻣﻼﺣﻈﺔ ﺃ ﹼﻥ ﻓﺮﻋﻮﻥ ﻗﺪ ﲰﻊ ﻣﻦ ﻣﻮﺳﻰ‬
‫ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ z‬ﻓﻔﺮﻋﻮﻥ ﺃﻫﻮﻥ ﺷ ‪J‬ﺮﹰﺍ ﺑﻜﺜﲑ ﻣﻦ ﻓﺮﺍﻋﻨﺔ ﻭﻃﻐﺎﺓ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻟﻌﻨﻬﻢ‬ ‫ﺑﻪ ﻣﻮﺳﻰ‬
‫ﺍﷲ ﻭﺃﺧﺰﺍﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﲔ ۞ ﺣ[ﻘ‪r‬ﻴﻖ‪ Ç‬ﻋ[ﻠﻰ ﹶﺃ ﹾﻥ ﻻ ﹶﺃﻗﹸﻮ ﹶﻝ ﻋ[ﻠﹶﻰ ﺍﻟ ‪x‬ﻠ ‪r‬ﻪ‬
‫ﺏ ﺍﻟﹾﻌﺎﹶﻟ ‪r‬ﻤ [‬
‫﴿ﻭ[ﻗﺎ ﹶﻝ ﻣ‪u‬ﻮﺳﻰ ﻳﺎ ‪r‬ﻓ ‪s‬ﺮ [ﻋ ‪s‬ﻮ ﹸﻥ ﹺﺇﻧﱢﻲ ﺭ[ﺳ‪u‬ﻮﻝﹲ ‪r‬ﻣ ‪s‬ﻦ [ﺭ ﱢ‬
‫ﺕ‬
‫ﺖ ﺑﹺﺂ[ﻳ ‪±‬ﺔ ﹶﻓ ﹾﺄ ‪r‬‬
‫ﺖ ﹺﺟ ﹾﺌ [‬
‫ﺤ ﱠﻖ ﹶﻗ ‪s‬ﺪ ﹺﺟ ﹾﺌﺘ‪u‬ﻜﹸ ‪s‬ﻢ ﹺﺑ[ﺒﱢﻴ[ﻨ ‪±‬ﺔ ‪r‬ﻣ ‪s‬ﻦ [ﺭﱢﺑ ﹸﻜ ‪s‬ﻢ ﹶﻓﹶﺄ ‪s‬ﺭ ‪r‬ﺳ ﹾﻞ [ﻣ ‪r‬ﻌ [ﻲ [ﺑﻨﹺﻲ ﹺﺇﺳ‪s‬ﺮﺍﺋ‪r‬ﻴ ﹶﻞ ۞ ﻗﺎ ﹶﻝ ﹺﺇ ﹾﻥ ﻛﹸﻨ‪[ s‬‬
‫ﹺﺇ ‪x‬ﻻ ﺍﹾﻟ [‬
‫ﻉ [ﻳ [ﺪﻩ‪ u‬ﹶﻓﺈﹺﺫﺍ ‪r‬ﻫ [ﻲ [ﺑﻴ‪s‬ﻀﺎﺀُ‬
‫ﲔ ۞ ﹶﻓﹶﺄﻟﹾﻘﻰ ﻋ[ﺼﺎﻩ‪ u‬ﹶﻓﺈﹺﺫﺍ ‪r‬ﻫ [ﻲ ﺛﹸﻌ‪s‬ﺒﺎﻥﹲ ﻣ‪u‬ﺒﹺﲔ‪[ ۞ Ç‬ﻭ [ﻧ [ﺰ [‬
‫ﺖ ‪r‬ﻣ [ﻦ ﺍﻟﺼﱠﺎ ‪r‬ﺩ ‪r‬ﻗ [‬
‫ﺑﹺﻬﺎ ﹺﺇ ﹾﻥ ﻛﹸﻨ‪[ s‬‬
‫ﺿ ﹸﻜ ‪s‬ﻢ‬
‫ﺨ ﹺﺮ [ﺟﻜﹸ ‪s‬ﻢ ‪r‬ﻣ ‪s‬ﻦ ﹶﺃ ‪s‬ﺭ ‪r‬‬
‫ﻸ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗ ‪s‬ﻮ ﹺﻡ ‪r‬ﻓ ‪s‬ﺮ [ﻋ ‪s‬ﻮ ﹶﻥ ﹺﺇ ‪x‬ﻥ ﻫﺬﺍ ﻟﹶﺴﺎﺣ‪r‬ﺮ‪ Ç‬ﻋ[ﻠ‪r‬ﻴﻢ‪u ۞ Ç‬ﻳﺮﹺﻳ ‪u‬ﺪ ﹶﺃ ﹾﻥ ﻳ‪s u‬‬
‫ﻟ‪r‬ﻠﻨﱠﺎ ‪r‬ﻇﺮﹺﻳ [ﻦ ۞ ﻗﺎ ﹶﻝ ﺍﹾﻟ [ﻤ َُ‬
‫ﻓﹶﻤﺎ ﺫﺍ [ﺗ ﹾﺄﻣ‪u‬ﺮ‪u‬ﻭ ﹶﻥ ۞ ﻗﺎﻟﹸﻮﺍ ﹶﺃ ‪s‬ﺭ ﹺﺟ ‪s‬ﻪ [ﻭ ﺃﹶﺧﺎﻩ‪[ u‬ﻭ ﹶﺃ ‪s‬ﺭ ‪r‬ﺳ ﹾﻞ ﻓ‪r‬ﻲ ﺍﹾﻟﻤ[ﺪﺍ‪r‬ﺋ ﹺﻦ ﺣﺎ ‪r‬ﺷﺮﹺﻳ [ﻦ ۞ [ﻳ ﹾﺄﺗ‪u‬ﻮ [ﻙ ﹺﺑ ﹸﻜ ‪Ä‬ﻞ ﺳﺎ ‪r‬ﺣ ﹴﺮ‬
‫[ﻋﻠ‪r‬ﻴ ﹴﻢ﴾‪.‬‬
‫ﻭﻣﺴﺄﻟﺔ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﻻﻳﺔ ﻭﱄ ﺍﷲ ﻭﺣﺠﺘﻪ ﻋﻠﻰ ﺧﻠﻘ ـﻪ‬
‫ﻋﻨﺪﻣﺎ ﺗﺄﰐ ﻣﻌﺠﺰﺓ ﻗﺎﻫﺮﺓ ﻻ ﺗﺆﻭﻝ ﻛﺎﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ )ﺍﻟﺒﺄﺱ( ﻣﺴﺄﻟﺔ ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟ ـﻴﺲ ﰲ‬
‫ﻗﻀﻴﺔ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺇﳝﺎﻧﻪ ﻓﻘﻂ‪ z‬ﺑﻞ ﻭﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﻭﻫﺬﻩ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﺕ [ﺭﱢﺑ [‬
‫ﻚ [ﻳ ‪s‬ﻮ [ﻡ [ﻳ ـ ﹾﺄﺗ‪r‬ﻲ‬ ‫ﻚ ﹶﺃ ‪s‬ﻭ [ﻳ ﹾﺄ‪r‬ﺗ [ﻲ [ﺑﻌ‪s‬ﺾ‪ u‬ﺁﻳ[ﺎ ‪r‬‬
‫﴿ [ﻫ ﹾﻞ [ﻳ ‪s‬ﻨ ﹸﻈﺮ‪u‬ﻭ ﹶﻥ ﹺﺇﻟ‪x‬ﺎ ﹶﺃ ﹾﻥ [ﺗ ﹾﺄ‪r‬ﺗ[ﻴﻬ‪u‬ﻢ‪ u‬ﺍﹾﻟﻤ[ﻼ‪r‬ﺋ ﹶﻜﺔﹸ ﹶﺃ ‪s‬ﻭ [ﻳ ﹾﺄ‪r‬ﺗ [ﻲ [ﺭﱡﺑ [‬
‫ﺖ ﻓ‪r‬ﻲ ﹺﺇﳝ[ﺎﹺﻧﻬ[ﺎ [ﺧﻴ‪s‬ﺮﹰﺍ ﹸﻗ ـ ﹺﻞ‬
‫ﺴ[ﺒ ‪s‬‬
‫ﺖ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗﺒ‪s‬ﻞﹸ ﹶﺃ ‪s‬ﻭ ﹶﻛ [‬
‫ﻚ ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪[ u‬ﻧﻔﹾﺴﹰﺎ ﹺﺇﳝ[ﺎ‪u‬ﻧﻬ[ﺎ ﹶﻟ ‪s‬ﻢ [ﺗ ﹸﻜ ‪s‬ﻦ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺕ [ﺭﱢﺑ [‬
‫[ﺑﻌ‪s‬ﺾ‪ u‬ﺁﻳ[ﺎ ‪r‬‬
‫ﺍ‪s‬ﻧ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭﺍ ﹺﺇﻧﱠﺎ ‪u‬ﻣ ‪s‬ﻨ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭ ﹶﻥ﴾ )‪.(١‬‬

‫‪ ١‬ﺍﻷﻧﻌﺎﻡ ‪.١٥٨ :‬‬

 ‫‪ ................................................ ١٦‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺢ ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪ u‬ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ ﹶﻛ ﹶﻔﺮ‪u‬ﻭﺍ ﹺﺇﳝ[ﺎ‪u‬ﻧ ‪u‬ﻬ ‪s‬ﻢ ﻭ[ﻻ ‪u‬ﻫ ‪s‬ﻢ ‪u‬ﻳ ‪s‬ﻨ ﹶﻈﺮ‪u‬ﻭ ﹶﻥ﴾ )‪.(١‬‬
‫﴿ ﹸﻗ ﹾﻞ [ﻳ ‪s‬ﻮ [ﻡ ﺍﹾﻟ ﹶﻔ ‪s‬ﺘ ﹺ‬
‫ﲔ ۞ ﹶﻓ ﹶﻠ ‪s‬ﻢ [ﻳﻚ‪[ u‬ﻳ ‪s‬ﻨ ﹶﻔﻌ‪u‬ﻬ‪s u‬ﻢ‬
‫﴿ ﹶﻓ ﹶﻠﻤﱠﺎ [ﺭﹶﺃﻭ‪s‬ﺍ [ﺑ ﹾﺄ [ﺳﻨ[ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺁﻣ[ﻨﱠﺎ ﺑﹺﺎﻟ ‪x‬ﻠ ‪r‬ﻪ [ﻭ ‪s‬ﺣ [ﺪﻩ‪ u‬ﻭ[ﻛﹶﻔﹶﺮ‪s‬ﻧ[ﺎ ﹺﺑﻤ[ﺎ ﹸﻛﻨﱠﺎ ﹺﺑ ‪r‬ﻪ ﻣ‪u‬ﺸ‪ s‬ﹺﺮ ‪r‬ﻛ [‬
‫ﻚ ﺍﹾﻟﻜﹶﺎ ‪r‬ﻓﺮ‪u‬ﻭ ﹶﻥ﴾ )‪.(٢‬‬
‫ﺴ [ﺮ ‪u‬ﻫﻨ[ﺎ‪r‬ﻟ [‬
‫ﺖ ﻓ‪r‬ﻲ ‪r‬ﻋﺒ[ﺎ ‪r‬ﺩ ‪r‬ﻩ [ﻭ [ﺧ ِ‬
‫ﺖ ﺍﻟ ‪x‬ﻠ ‪r‬ﻪ ﺍ‪x‬ﻟﺘ‪r‬ﻲ ﹶﻗ ‪s‬ﺪ [ﺧ ﹶﻠ ‪s‬‬
‫ﹺﺇﳝ[ﺎ‪u‬ﻧ ‪u‬ﻬ ‪s‬ﻢ ﹶﻟﻤﱠﺎ [ﺭﹶﺃﻭ‪s‬ﺍ [ﺑ ﹾﺄ [ﺳﻨ[ﺎ ﺳ‪u‬ﱠﻨ [‬
‫ﺖ ﻓ‪r‬ﻲ ﹺﺇﳝ[ﺎﹺﻧﻬ[ﺎ [ﺧﻴ‪s‬ﺮﹰﺍ‬
‫ﺴ[ﺒ ‪s‬‬
‫ﺖ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗﺒ‪s‬ﻞﹸ ﹶﺃ ‪s‬ﻭ ﹶﻛ [‬
‫ﻭﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ‪ :‬ﳌﺎﺫﺍ ﴿ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪[ u‬ﻧﻔﹾﺴﹰﺎ ﹺﺇﳝ[ﺎ‪u‬ﻧﻬ[ﺎ ﹶﻟ ‪s‬ﻢ [ﺗ ﹸﻜ ‪s‬ﻦ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﻗﹸ ﹺﻞ ﺍ‪s‬ﻧ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭﺍ ﹺﺇﻧﱠﺎ ‪u‬ﻣ ‪s‬ﻨ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭ ﹶﻥ﴾ )‪ (٣‬؟؟ ﰲ ﺣﲔ ﺃ ﹼﻥ ﺍﷲ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﱃ ﺃﻥ ﻳﻌﺎﻳﻦ؟‬
‫ﺴ[ﻨ ‪±‬ﺔ ﹶﻗﹺﺒ ﹶﻞ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﺗﻮ‪[s‬ﺑ[ﺘﻪ‪u‬‬
‫ﺏ ﹶﻗ ‪s‬ﺒ ﹶﻞ [ﻣ ‪s‬ﻮ‪r‬ﺗ ‪r‬ﻪ ﹺﺑ [‬
‫‪[ :‬ﻣ ‪s‬ﻦ ﺗ[ﺎ [‬ ‫‪ z‬ﻗﹶﺎ ﹶﻝ‪) :‬ﻗﹶﺎ ﹶﻝ [ﺭﺳ‪u‬ﻮ ﹸﻝ ﺍﻟ ‪x‬ﻠ ‪r‬ﻪ‬ ‫‪Ω‬ﻋ ◊ﻦ ﹶﺃﺑﹺﻲ ‪Ω‬ﻋ◊ﺒ ‪œ‬ﺪ ﺍﻟﻠ‪œ ⁄‬ﻪ‬
‫ﺸ ‪s‬ﻬ [ﺮ ﻟﹶﻜﹶﺜ‪r‬ﲑ‪ Ç‬ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ‬
‫ﺸ ‪s‬ﻬ ﹴﺮ ﹶﻗﹺﺒ ﹶﻞ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﺗ ‪s‬ﻮ[ﺑ[ﺘﻪ‪ u‬ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ ﹺﺇ ‪x‬ﻥ ﺍﻟ ﱠ‬
‫ﺏ ﹶﻗ ‪s‬ﺒ ﹶﻞ [ﻣ ‪s‬ﻮ‪r‬ﺗ ‪r‬ﻪ ﹺﺑ [‬ ‫ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ ﹺﺇ ‪x‬ﻥ ﺍﻟ ﱠ‬
‫ﺴ[ﻨ ﹶﺔ ﻟﹶﻜﹶﺜ‪r‬ﲑ‪[ Ç‬ﻣ ‪s‬ﻦ ﺗ[ﺎ [‬
‫ﺏ ﹶﻗ ‪s‬ﺒ ﹶﻞ [ﻣ ‪s‬ﻮ‪r‬ﺗ ‪r‬ﻪ ﹺﺑ[ﻴ ‪s‬ﻮ ﹴﻡ ﹶﻗﹺﺒ ﹶﻞ‬
‫ﺏ ﹶﻗ ‪s‬ﺒ ﹶﻞ [ﻣ ‪s‬ﻮ‪r‬ﺗ ‪r‬ﻪ ﹺﺑﺠ‪u‬ﻤ‪[ s‬ﻌ ‪±‬ﺔ ﹶﻗﹺﺒ ﹶﻞ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﺗﻮ‪[s‬ﺑ[ﺘﻪ‪ u‬ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ [ﻭﹺﺇ ‪x‬ﻥ ﺍﹾﻟﺠ‪s u‬ﻤ [ﻌ ﹶﺔ ﻟﹶﻜﹶﺜ‪r‬ﲑ‪[ Ç‬ﻣ ‪s‬ﻦ ﺗ[ﺎ [‬
‫[ﻣ ‪s‬ﻦ ﺗ[ﺎ [‬
‫ﺏ ﹶﻗ ‪s‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪u‬ﻳﻌ[ﺎﹺﻳ [ﻦ ﹶﻗﹺﺒ ﹶﻞ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﺗ ‪s‬ﻮ[ﺑ[ﺘﻪ‪.(٤) (u‬‬
‫ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﺗﻮ‪[s‬ﺑ[ﺘﻪ‪ u‬ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ ﹺﺇ ‪x‬ﻥ [ﻳﻮ‪s‬ﻣﹰﺎ ﻟﹶﻜﹶﺜ‪r‬ﲑ‪[ Ç‬ﻣ ‪s‬ﻦ ﺗ[ﺎ [‬
‫ﺽ ‪Ω‬ﻋﹶﻠ◊ﻴ ‪œ‬ﻪ ﺍ◊ﺑ ‪ÿ‬ﻦ ﹶﺃﺧ‪œ‬ﻴ ‪œ‬ﻪ‬
‫ﲔ ‪Ω‬ﻋ ‪Ω‬ﺮ ‪Ω‬‬ ‫ﺚ‪) :‬ﹶﺃﻥ‪Ω ⁄‬ﺭ ‪ÿ‬ﺟﻠﹰﺎ ‪Ω‬ﺷﻴ◊ﺨﹰﺎ ﻛﹶﺎ ﹶﻥ ‪œ‬ﻣ ‪Ω‬ﻦ ﺍﹾﻟ ‪ÿ‬ﻤﺨ‪Ω‬ﺎ‪œ‬ﻟ ‪œ‬ﻔ ‪Ω‬‬ ‫ﺐ ﻓ‪œ‬ﻲ ‪Ω‬ﺣﺪ‪œ‬ﻳ “‬ ‫‪Ω‬ﻋ ◊ﻦ ‪ÿ‬ﻣﻌ‪Ω‬ﺎ ﹺﻭ‪Ω‬ﻳ ﹶﺔ ◊ﺑ ﹺﻦ ‪Ω‬ﻭ ◊ﻫ ﹴ‬
‫ﻱ‬
‫ﺴ ﹺﺮ ﱢ‬
‫ﺽ ‪Ω‬ﻋ‪œ‬ﻠ ﱡﻲ ◊ﺑ ‪ÿ‬ﻦ ﺍﻟ ﱠ‬ ‫ﹶﻓ ‪Ω‬ﻌ ‪Ω‬ﺮ ‪Ω‬‬ ‫ﺕ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪Ω‬ﺪ ‪Ω‬ﺧ ﹾﻠﻨ‪Ω‬ﺎ ‪Ω‬ﻋﻠﹶﻰ ﹶﺃﺑﹺﻲ ‪Ω‬ﻋ◊ﺒ ‪œ‬ﺪ ﺍﻟﻠ‪œ ⁄‬ﻪ‬
‫ﺍﹾﻟ ‪Ω‬ﻮﻟﹶﺎ‪Ω‬ﻳ ﹶﺔ ‪œ‬ﻋ◊ﻨ ‪Ω‬ﺪ ‪Ω‬ﻣ ◊ﻮ‪œ‬ﺗ ‪œ‬ﻪ ﹶﻓﹶﺄﹶﻗ ﱠﺮ ﹺﺑﻬ‪Ω‬ﺎ ‪Ω‬ﻭ ‪Ω‬ﺷ ‪Ω‬ﻬ ‪Ω‬ﻖ ‪Ω‬ﻭﻣ‪Ω‬ﺎ ‪Ω‬‬
‫ﻱ ﹺﺇﻧﱠ ‪ÿ‬ﻪ ﹶﻟ ◊ﻢ‬ ‫ﺠﱠﻨ ‪r‬ﺔ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ‪Ω ÿ‬ﻋ‪œ‬ﻠ ﱡﻲ ◊ﺑ ‪ÿ‬ﻦ ﺍﻟ ﱠ‬
‫ﺴ ﹺﺮ ﱢ‬ ‫‪ z‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻫ‪[ u‬ﻮ ﺭ[ﺟ‪u‬ﻞﹲ ‪r‬ﻣ ‪s‬ﻦ ﹶﺃ ‪s‬ﻫ ﹺﻞ ﺍﹾﻟ [‬ ‫‪Ω‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ‪Ω‬ﻡ ‪Ω‬ﻋﹶﻠﻰ ﹶﺃﺑﹺﻲ ‪Ω‬ﻋ◊ﺒ ‪œ‬ﺪ ﺍﻟﻠ‪œ ⁄‬ﻪ‬
‫ﺠﱠﻨ ﹶﺔ( )‪.(٥‬‬
‫ﻚ! ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﺘ‪u‬ﺮﹺﻳﺪ‪u‬ﻭ ﹶﻥ ‪r‬ﻣﻨ‪s‬ﻪ‪ u‬ﻣ[ﺎﺫﹶﺍ ﹶﻗ ‪s‬ﺪ [ﻭﺍﻟ ‪x‬ﻠ ‪r‬ﻪ [ﺩ [ﺧ ﹶﻞ ﺍﹾﻟ [‬
‫ﻑ ‪Ω‬ﺷﻴ◊ﺌﹰﺎ ‪œ‬ﻣ ◊ﻦ ‪Ω‬ﻫﺬﹶﺍ ﹶﻏ◊ﻴ ‪Ω‬ﺮ ﺳ‪Ω‬ﺎ ‪Ω‬ﻋ‪œ‬ﺘ ‪œ‬ﻪ ‪œ‬ﺗ ﹾﻠ ‪Ω‬‬
‫‪Ω‬ﻳ ◊ﻌ ﹺﺮ ◊‬
‫ﺖ ﺍﻟﱠﺘ ‪s‬ﻮ[ﺑﺔﹸ ‪r‬ﻟ ‪x‬ﻠﺬ‪r‬ﻳ [ﻦ [ﻳ ‪s‬ﻌ [ﻤﻠﹸﻮ ﹶﻥ‬
‫ﺴ ‪r‬‬
‫﴿ [ﻭﹶﻟ ‪s‬ﻴ [‬ ‫‪Ω‬ﻋ ◊ﻦ ﹶﻗ ◊ﻮ ﹺﻝ ﺍﻟﻠ‪œ ⁄‬ﻪ‬ ‫ﻕ‪Ω :‬ﻭﺳ‪œÿ‬ﺌ ﹶﻞ ﺍﻟﺼﱠﺎ ‪œ‬ﺩﻕ‪ÿ‬‬
‫ﺼﺪ‪ÿ‬ﻭ ‪ÿ‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟ ﱠ‬
‫‪ :‬ﺫﹶﺍ [ﻙ ﹺﺇﺫﹶﺍ ﻋ[ﺎ[ﻳ [ﻦ ﹶﺃ ‪s‬ﻣ [ﺮ‬ ‫ﺖ ﺍﻟﹾﺂ ﹶﻥ﴾‪ z‬ﻗﹶﺎ ﹶﻝ‬
‫ﺕ ﻗﺎ ﹶﻝ ﹺﺇﻧﱢﻲ ‪u‬ﺗ ‪s‬ﺒ ‪u‬‬
‫ﻀ [ﺮ ﹶﺃ [ﺣ [ﺪﻫ‪u‬ﻢ‪ u‬ﺍﹾﻟ [ﻤ ‪s‬ﻮ ‪u‬‬
‫ﺕ [ﺣﺘﱠﻰ ﺇﹺﺫﺍ [ﺣ [‬
‫ﺴﻴﱢﺌﺎ ‪r‬‬
‫ﺍﻟ ﱠ‬
‫ﺍﻟﹾﺂ ‪r‬ﺧ [ﺮ ‪r‬ﺓ( )‪.(٦‬‬

‫‪ ١‬ﺍﻟﺴﺠﺪﺓ ‪.٢٩ :‬‬

‫‪.٨٥‬‬ ‫‪ ٢‬ﻏﺎﻓﺮ ‪٨٤ :‬‬
‫‪ ٣‬ﺍﻷﻧﻌﺎﻡ ‪.١٥٨ :‬‬
‫‪ ٤‬ﺍﻟﻜﺎﰲ ‪ :‬ﺝ‪ ٢‬ﺹ‪ z٤٤٠‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ )ﺁﻝ ﺍﻟﺒﻴﺖ( ‪ :‬ﺝ‪ ١٦‬ﺹ‪.٨٧‬‬
‫‪ ٥‬ﺍﻟﻜﺎﰲ ‪ :‬ﺝ‪ ٢‬ﺹ‪ z٤٤٠‬ﻭﺳﺎﺋﻞﺍﻟﺸﻴﻌﺔ )ﺁﻝ ﺍﻟﺒﻴﺖ( ‪ :‬ﺝ‪ ١٦‬ﺹ‪.٨٧‬‬
‫‪ ٦‬ﻣﻦ ﻻ ﳛﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ‪ :‬ﺝ‪ ١‬ﺹ‪ z١٣٣‬ﻭﺳﺎﺋﻞﺍﻟﺸﻴﻌﺔ )ﺁﻝ ﺍﻟﺒﻴﺖ( ‪ :‬ﺝ‪ ١٦‬ﺹ‪.٨٩‬‬
‫‪١٧ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﳌﺘﻘ ‪J‬ﺪﻡ ﻭﺍﺿﺢ ﻭﻣﻮﺟﻮﺩ ﰲ ﻧﻔﺲ ﺍﻵﻳﺔ ﺍﳌﺘﻘ ‪J‬ﺪﻣﺔ‪ z‬ﻗﺎﻝ ﺗﻌﺎﱃ‪[ ....﴿ :‬ﻳ ‪s‬ﻮ [ﻡ‬
‫ﺖ ﻓ‪r‬ﻲ ﹺﺇﳝ[ﺎﹺﻧﻬ[ﺎ [ﺧﻴ‪s‬ﺮﹰﺍ‬
‫ﺴ[ﺒ ‪s‬‬
‫ﺖ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗﺒ‪s‬ﻞﹸ ﹶﺃ ‪s‬ﻭ ﹶﻛ [‬
‫ﻚ ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪[ u‬ﻧﻔﹾﺴﹰﺎ ﹺﺇﳝ[ﺎ‪u‬ﻧﻬ[ﺎ ﹶﻟ ‪s‬ﻢ [ﺗ ﹸﻜ ‪s‬ﻦ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺕ [ﺭﱢﺑ [‬
‫ﻳ[ﺄﹾﺗ‪r‬ﻲ [ﺑﻌ‪s‬ﺾ‪ u‬ﺁﻳ[ﺎ ‪r‬‬
‫ﻗﹸ ﹺﻞ ﺍ‪s‬ﻧ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭﺍ ﹺﺇﻧﱠﺎ ‪u‬ﻣ ‪s‬ﻨ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭ ﹶﻥ﴾ )‪.(١‬‬
‫ﺖ ﻓ‪r‬ﻲ ﹺﺇﳝ[ﺎﹺﻧﻬ[ﺎ [ﺧﻴ‪s‬ﺮﹰﺍ ﻗﹸ ﹺﻞ‬
‫ﺴ[ﺒ ‪s‬‬
‫ﺖ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗﺒ‪s‬ﻞﹸ ﹶﺃ ‪s‬ﻭ ﹶﻛ [‬
‫ﺇﺫﻥ ﻣﱴ‪﴿ :‬ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪[ u‬ﻧﻔﹾﺴﹰﺎ ﺇﹺﳝ[ﺎﻧ‪u‬ﻬ[ﺎ ﹶﻟ ‪s‬ﻢ [ﺗ ﹸﻜ ‪s‬ﻦ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺍ‪s‬ﻧ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭﺍ ﺇﹺﻧﱠﺎ ‪u‬ﻣ ‪s‬ﻨ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭ ﹶﻥ﴾ ؟؟‬
‫ﻚ﴾‪.‬‬
‫ﺕ [ﺭﱢﺑ [‬
‫ﺍﳉﻮﺍﺏ‪[﴿ :‬ﻳ ‪s‬ﻮ [ﻡ [ﻳ ﹾﺄﺗ‪r‬ﻲ [ﺑﻌ‪s‬ﺾ‪ u‬ﺁﻳ[ﺎ ‪r‬‬
‫ﻓﺎﻷﻣﺮ ﺍﻵﻥ ﻭﺍﺿﺢ ﺃ ﹼﻥ ﻣﻊ ﺇﺗﻴﺎﻥ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻹﳍﻴﺔ‪ z‬ﺃﻱ‪ :‬ﺑﻌﺾ ﺍﳌﻌﺠﺰﺍﺕ ﻻ ﻳﻨﻔﻊ ﺍﻹﳝﺎﻥ‪z‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃ‪J‬ﻧﻪ ﻻ ﻳﻘﺒﻞ؛ ﻷ‪J‬ﻧﻪ ﺇ ﳉﺎﺀ ﻭﻗﻬﺮ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﺳﺘﺴﻼﻡ ﻟﻸﻣﺮ ﺍﻟﻮﺍﻗﻊ‪ z‬ﻭﻟﻴﺲ ﺇﳝﺎﻧﹰﺎ ﻭﺇﺳﻼﻣﹰﺎ‬
‫ﻭﺗﺴﻠﻴﻤﹰﺎ؛ ﻷ ﹼﻥ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺍﺕ ﻫﻲ ﻣﻌﺠﺰﺍﺕ ﻗﺎﻫﺮﺓ ﻭﻻ ﺗﺆ ‪J‬ﻭﻝ‪ .‬ﻭﺃ ‪J‬ﻣﺎ ﺑﺎﻗﻲ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻵﻳﺎﺕ ﺍﻹﳍﻴﺔ‬
‫ﻓﻴﻘﺒﻞ ﺍﻹﳝﺎﻥ ﻭﺇﻥ ﺟﺎﺀﺕ؛ ﻷ‪ø‬ﺎ ﺗﺮﻛﺖ ﻣﺴﺎﺣﺔ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ z‬ﻓﺎﻟﻌﺼﺎ ﺍﻟﱵ ﺟﺎﺀ ‪3‬ﺎ ﻣﻮﺳﻰ‬
‫ﺤﺮ[ﺍ ‪r‬ﻥ [ﺗﻈﹶﺎ [ﻫﺮ[ﺍ‬
‫ﻭﻳﺪﻩ ﺍﻟﺒﻴﻀﺎﺀ ﺗﺄﻭﳍﺎ ﺍﳌﺘﺄ ﱢﻭﻟﻮﻥ ﻓﻤﻊ ﺃ ﹼﻥ ﻣﻮﺳﻰ ﺍﻧﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺴﺤﺮﺓ‪ z‬ﻭﻟﻜﻦ ﴿ﻗﹶﺎﻟﹸﻮﺍ ‪r‬ﺳ ‪s‬‬
‫ﺤ [ﺮ﴾ )‪ z(٣‬ﻓﺒﻘﻲ‬‫[ﻭﻗﹶﺎﻟﹸﻮﺍ ﹺﺇﻧﱠﺎ ﹺﺑ ﹸﻜ ‪ª‬ﻞ ﻛﹶﺎ ‪r‬ﻓﺮ‪u‬ﻭ ﹶﻥ﴾ )‪ z(٢‬ﻭﻗﺎﻝ ﻓﺮﻋﻮﻥ‪﴿ :‬ﹺﺇﱠﻧﻪ‪ u‬ﹶﻟ ﹶﻜﹺﺒﲑ‪u‬ﻛﹸﻢ‪ u‬ﺍ‪x‬ﻟﺬ‪r‬ﻱ [ﻋ ‪x‬ﻠ [ﻤﻜﹸﻢ‪ u‬ﺍﻟ ﱢ‬
‫ﺴ‪s‬‬
‫ﻟﻺﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻣﺴﺎﺣﺔ ﻣﻊ ﺇﺗﻴﺎﻥ ﺍﳌﻌﺠﺰﺓ‪.‬‬
‫ﺃ ‪J‬ﻣﺎ ﳌﺎ ﺁﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻫﻮ ﺑﲔ ﺟﺒﻠﻲ ﺍﳌﺎﺀ ﻓﻠﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻱ ﻣﺴﺎﺣﺔ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ z‬ﺑﻞ ﻫﻮ ﺇﳝﺎﻥ‬
‫)ﺗﺼﺪﻳﻖ( ﻣﺎﺩﻱ ﻣﺌﺔ ﺑﺎﳌﺌﺔ؛ ﳌﺎ ﻳﺮﺍﻩ ﻣﻦ ﻗﺪﺭﺓ ﻗﺎﻫﺮﺓ ﺟﻌﻠﺖ ﺍﻟﺒﺤﺮ ﻳﻨﺸﻖ ﻧﺼﻔﲔ‪ z‬ﻭﻫﻮ ﱂ ﻳ ‪Ω‬ﺮ ﺑﻌﻴﻨﻪ‬
‫ﻓﻘﻂ ﻟﻴﻘﺎﻝ ﻟﻪ ﺳﺤﺮ‪ z‬ﺑﻞ ﻧﺰﻝ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ﻭﳌﺲ ﺟﺒﻠﻲ ﺍﳌﺎﺀ ﺑﻴﺪﻩ‪ z‬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﺗﺆ ‪J‬ﻭﻝ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻔﺮﻋﻮﻥ ﻭﻫﻮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻢ ‪3‬ﺎ ﻭﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ‪ z‬ﻓﺘﻮﻗﻒ ﳏﺘﺎﺭﹰﺍ ﰲ ﻭﺳﻂ ﺍﻟﺒﺤﺮ ﻭﱂ‬
‫ﳚﺪ ﺇ ﹼﻻ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﺼﺪﻳﻖ ﻟﻴﻨﺠﻮ‪ z‬ﻓﻠﻢ ﻳﻘﺒﻞ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ؛ ﻷﻧﻪ ﺇﳝﺎﻥ ﻭﺗﺼﺪﻳﻖ ﻣﺎﺩﻱ ﻣﺌﺔ ﺑﺎﳌﺌﺔ‪ z‬ﻭﺍﷲ‬
‫ﻻ ﻳﻘﺒﻞ ﺇ ﹼﻻ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪:‬‬
‫ﺐ [ﻭﻳ‪u‬ﻘ‪r‬ﻴﻤ‪u‬ﻮ ﹶﻥ ﺍﻟﺼﱠﻼ ﹶﺓ ﻭ[ﻣ‪r‬ﻤﱠﺎ [ﺭ [ﺯ ﹾﻗﻨ[ﺎ ‪u‬ﻫ ‪s‬ﻢ ‪u‬ﻳ ‪s‬ﻨ ‪r‬ﻔﻘﹸﻮ ﹶﻥ﴾ )‪.(٤‬‬
‫﴿ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ ‪u‬ﻳ ‪s‬ﺆ ‪r‬ﻣﻨ‪u‬ﻮ ﹶﻥ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬

‫‪ ١‬ﺍﻷﻧﻌﺎﻡ ‪.١٥٨ :‬‬

‫‪ ٢‬ﺍﻟﻘﺼﺺ ‪.٤٨ :‬‬
‫‪ ٣‬ﻃ ـﻪ ‪ z٧١ :‬ﺍﻟﺸﻌﺮﺍﺀ ‪.٤٩ :‬‬
‫‪ ٤‬ﺍﻟﺒﻘﺮﺓ ‪.٣ :‬‬
 ‫‪ ................................................ ١٨‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺸ ‪r‬ﻔﻘﹸﻮ ﹶﻥ﴾ )‪.(١‬‬

‫ﺐ [ﻭ ‪u‬ﻫ ‪s‬ﻢ ‪r‬ﻣ [ﻦ ﺍﻟﺴﱠﺎ [ﻋ ‪r‬ﺔ ‪u‬ﻣ ‪s‬‬
‫ﺸ ‪s‬ﻮ ﹶﻥ [ﺭﱠﺑ ‪u‬ﻬ ‪s‬ﻢ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫ﺨ[‬‫﴿ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ [ﻳ ‪s‬‬
‫ﺐ﴾ )‪.(٢‬‬
‫ﺸ ‪s‬ﻮ ﹶﻥ [ﺭﱠﺑ ‪u‬ﻬ ‪s‬ﻢ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫ﺨ[‬
‫﴿ﹺﺇﱠﻧﻤ[ﺎ ﺗ‪s u‬ﻨ ‪r‬ﺬﺭ‪ u‬ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ [ﻳ ‪s‬‬
‫ﺸ ‪s‬ﺮﻩ‪ u‬ﹺﺑ [ﻤ ‪s‬ﻐ ‪r‬ﻔ [ﺮ ‪±‬ﺓ [ﻭﹶﺃ ‪s‬ﺟ ﹴﺮ ﹶﻛ ﹺﺮ ﹴﱘ﴾ )‪.(٣‬‬
‫ﺐ ﹶﻓ[ﺒ ﱢ‬
‫ﺸ [ﻲ ﺍﻟ ﱠﺮ ‪s‬ﺣ [ﻤ [ﻦ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫﴿ﹺﺇﱠﻧﻤ[ﺎ ﺗ‪s u‬ﻨ ‪r‬ﺬﺭ‪[ u‬ﻣ ﹺﻦ ﺍﱠﺗ[ﺒ [ﻊ ﺍﻟ ‪Ä‬ﺬ ﹾﻛ [ﺮ [ﻭ [ﺧ ‪r‬‬
‫ﺐ﴾ )‪.(٤‬‬
‫ﺐ ‪u‬ﻣﻨﹺﻴ ﹴ‬
‫ﺐ [ﻭﺟ[ﺎ َﺀ ﹺﺑ ﹶﻘ ﹾﻠ ﹴ‬
‫ﺸ [ﻲ ﺍﻟ ﱠﺮ ‪s‬ﺣ [ﻤ [ﻦ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫﴿ [ﻣ ‪s‬ﻦ [ﺧ ‪r‬‬
‫ﻂ [ﻭﹶﺃ‪s‬ﻧ [ﺰﹾﻟﻨ[ﺎ‬
‫ﺴ‪r‬‬
‫ﺱ ﺑﹺﺎﹾﻟ ‪r‬ﻘ ‪s‬‬
‫ﺏ ﻭ[ﺍﹾﻟﻤ‪r‬ﻴﺰ[ﺍ ﹶﻥ ‪r‬ﻟ[ﻴﻘﹸﻮ [ﻡ ﺍﻟﻨﱠﺎ ‪u‬‬
‫ﺕ ﻭ[ﺃﹶﻧ‪s‬ﺰ[ﻟﹾﻨ[ﺎ [ﻣ [ﻌﻬ‪u‬ﻢ‪ u‬ﺍﹾﻟ ‪r‬ﻜﺘ[ﺎ [‬
‫﴿ﹶﻟ ﹶﻘ ‪s‬ﺪ ﺃﹶﺭ‪s‬ﺳ[ﻠﹾﻨ[ﺎ ﺭ‪u‬ﺳ‪u‬ﻠﹶﻨ[ﺎ ﺑﹺﺎﹾﻟ[ﺒﱢﻴﻨ[ﺎ ‪r‬‬
‫ﻱ‬
‫ﺐ ﹺﺇ ‪x‬ﻥ ﺍﻟ ‪x‬ﻠ [ﻪ ﹶﻗ ﹺﻮ ﱞ‬
‫ﺱ [ﻭ‪r‬ﻟ[ﻴ ‪s‬ﻌ ﹶﻠ [ﻢ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﻣ ‪s‬ﻦ [ﻳ ‪s‬ﻨﺼ‪u‬ﺮ‪u‬ﻩ‪[ u‬ﻭﺭ‪u‬ﺳ‪ u‬ﹶﻠﻪ‪ u‬ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫ﺤﺪ‪r‬ﻳ [ﺪ ﻓ‪r‬ﻴ ‪r‬ﻪ ﺑ[ﺄﹾﺱ‪ Ç‬ﺷ[ﺪ‪r‬ﻳﺪ‪ Ç‬ﻭ[ﻣ[ﻨ[ﺎ ‪r‬ﻓﻊ‪ u‬ﻟ‪r‬ﻠﻨﱠﺎ ﹺ‬
‫ﺍﹾﻟ [‬
‫[ﻋﺰﹺﻳﺰ‪.(٥) ﴾Ç‬‬
‫ﺐ ﹶﻟ ‪u‬ﻬ ‪s‬ﻢ ﻣ[ﻐ‪s‬ﻔ‪r‬ﺮ[ﺓﹲ [ﻭﹶﺃ ‪s‬ﺟﺮ‪ Ç‬ﻛﹶﺒﹺﲑ‪.(٦) ﴾Ç‬‬
‫ﺸ ‪s‬ﻮ ﹶﻥ [ﺭﱠﺑ ‪u‬ﻬ ‪s‬ﻢ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫ﺨ[‬
‫﴿ﹺﺇ ‪x‬ﻥ ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ [ﻳ ‪s‬‬
‫ﻭﻟﺘﺘﻢ ﺍﻟﻔﺎﺋﺪﺓ ﺃﻧﻘﻞ ﻫﺬﻩ ﺍﻷﺳﻄﺮ ﺍﻟﱵ ﺧﻄﺘﻬﺎ ﻳﺪ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﺇﱃ ﺭﲪﺔ ﺭﺑﻪ ﰲ ﻛﺘﺎﺏ )ﺍﳉﻬﺎﺩ‬
‫ﺑﺎﺏ ﺍﳉﻨﺔ( ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﻟﻠﺒﺲ ﰲ ﺍﳌﻌﺠﺰﺓ‪:‬‬
‫)‪ ....‬ﻭﻟﻜﻦ ﻓﻘﻂ ﺳﺄﻧﺎﻗﺶ ﺟﺰﺋﻴﺔ ﰲ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﹸﺃﺅﻳ‪J‬ﺪ ‪3‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻷﳘﻴﺘﻬﺎ ﻭﻏﻔﻠﺔ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ‬
‫ﻭﻫﻲ‪ :‬ﻣﺴﺄﻟﺔ ﺍﻟﻠﺒﺲ ﰲ ﺍﳌﻌﺠﺰﺓ ﻭﺍﳍﺪﻑ ﻣﻨﻪ‪.‬‬

‫ﺍﻟﻌﺼﺎ ﺍﻟﱵ ﲢﻮﻟﺖ ﺃﻓﻌﻰ‪ z‬ﻭﻗﺪ ﻛﺎﻧﺖ ﰲ ﺯﻣﻦ‬ ‫ﻓﺎﻟﻨﺎﺱ ﻳﻌﺮﻓﻮﻥ ﺃ ﹼﻥ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ‬
‫ﺷﻔﺎﺀ ﺍﳌﺮﺿﻰ ﰲ ﺯﻣﻦ ﺍﻧﺘﺸﺮ ﻓﻴﻪ ﺍﻟﻄﺐ‪ z‬ﻭﻣﻦ‬ ‫ﺍﻧﺘﺸﺮ ﻓﻴﻪ ﺍﻟﺴﺤﺮ‪ z‬ﻭﻣﻦ ﻣﻌﺠﺰﺍﺕ ﻋﻴﺴﻰ‬
‫ﻣﻌﺠﺰﺍﺕ ﳏﻤﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺯﻣﻦ ﺍﻧﺘﺸﺮﺕ ﻓﻴﻪ ﺍﻟﺒﻼﻏﺔ‪ z‬ﻭﻫﻨﺎ ﻳﻌﻠﻞ ﻣﻦ ﳚﻬﻞ ﺍﳊﻘﻴﻘﺔ ﺳﺒﺐ ﻣﺸﺎ‪3‬ﺔ‬
‫ﺍﳌﻌﺠﺰﺓ ﳌﺎ ﺍﻧﺘﺸﺮ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﻧﻪ ﻓﻘﻂ ﻟﺘﺘﻔﻮﻕ ﻋﻠﻰ ﺍﻟﺴﺤﺮﺓ ﻭﺍﻷﻃﺒﺎﺀ ﻭﺍﻟﺒﻠﻐﺎﺀ ﻭﻳﺜﺒﺖ ﺍﻹﻋﺠﺎﺯ‪z‬‬
‫ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﺍﳋﺎﻓﻴﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻊ ﺃ‪ø‬ﺎ ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺃ ﹼﻥ ﺍﳌﻌﺠﺰﺓ ﺍﳌﺎﺩﻳﺔ ﺟﺎﺀﺕ ﻛﺬﻟﻚ‬

‫‪ ١‬ﺍﻷﻧﺒﻴﺎﺀ ‪.٤٩ :‬‬

‫‪ ٢‬ﻓﺎﻃﺮ ‪.١٨ :‬‬
‫‪ ٣‬ﻳ ـﺲ ‪.١١ :‬‬
‫ﻕ ‪.٣٣ :‬‬
‫‪J ٤‬‬
‫‪ ٥‬ﺍﳊﺪﻳﺪ ‪.٢٥ :‬‬
‫‪ ٦‬ﺍﳌﻠﻚ ‪.١٢ :‬‬
‫‪١٩ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻟﻠﹼﺒﺲ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇ ﹼﻻ ﺍﳌﺎﺩﺓ‪ z‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﻣﺎﺩﻳﹰﺎ ﺑﻞ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺇﳝﺎﻧﹰﺎ ﺑﺎﻟﻐﻴﺐ‪:‬‬

‫ﺐ [ﻭﻳ‪u‬ﻘ‪r‬ﻴﻤ‪u‬ﻮ ﹶﻥ ﺍﻟﺼﱠﻼ ﹶﺓ ﻭ[ﻣ‪r‬ﻤﱠﺎ [ﺭ [ﺯ ﹾﻗﻨ[ﺎ ‪u‬ﻫ ‪s‬ﻢ ‪u‬ﻳ ‪s‬ﻨ ‪r‬ﻔﻘﹸﻮ ﹶﻥ﴾ )‪.(١‬‬
‫﴿ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ ‪u‬ﻳ ‪s‬ﺆ ‪r‬ﻣﻨ‪u‬ﻮ ﹶﻥ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬

‫ﺸ ‪s‬ﺮﻩ‪ u‬ﹺﺑ [ﻤ ‪s‬ﻐ ‪r‬ﻔ [ﺮ ‪±‬ﺓ [ﻭﹶﺃ ‪s‬ﺟ ﹴﺮ َﻛ ﹺﺮ ﹴﱘ﴾ )‪.(٢‬‬

‫ﺐ ﹶﻓ[ﺒ ﱢ‬
‫ﺸ [ﻲ ﺍﻟ ﱠﺮ ‪s‬ﺣ [ﻤ [ﻦ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫﴿ﹺﺇﱠﻧﻤ[ﺎ ﺗ‪s u‬ﻨ ‪r‬ﺬﺭ‪[ u‬ﻣ ﹺﻦ ﺍﱠﺗ[ﺒ [ﻊ ﺍﻟ ‪Ä‬ﺬ ﹾﻛ [ﺮ [ﻭ [ﺧ ‪r‬‬

‫ﺐ﴾ )‪.(٣‬‬
‫ﺐ ‪u‬ﻣﻨﹺﻴ ﹴ‬
‫ﺐ [ﻭﺟ[ﺎ َﺀ ﹺﺑ ﹶﻘ ﹾﻠ ﹴ‬
‫ﺸ [ﻲ ﺍﻟ ﱠﺮ ‪s‬ﺣ [ﻤ [ﻦ ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫﴿ [ﻣ ‪s‬ﻦ [ﺧ ‪r‬‬

‫ﻂ ﻭ[ﺃﹶﻧ‪s‬ﺰ[ﻟﹾﻨ[ﺎ‬
‫ﺴ‪r‬‬
‫ﺱ ﺑﹺﺎﹾﻟ ‪r‬ﻘ ‪s‬‬
‫ﺏ ﻭ[ﺍﹾﻟﻤ‪r‬ﻴﺰ[ﺍ ﹶﻥ ‪r‬ﻟ[ﻴﻘﹸﻮ [ﻡ ﺍﻟﻨﱠﺎ ‪u‬‬
‫ﺕ [ﻭﹶﺃ‪s‬ﻧ [ﺰﹾﻟﻨ[ﺎ [ﻣ [ﻌﻬ‪u‬ﻢ‪ u‬ﺍﹾﻟ ‪r‬ﻜﺘ[ﺎ [‬
‫﴿ﹶﻟ ﹶﻘ ‪s‬ﺪ ﺃﹶﺭ‪s‬ﺳ[ﻠﹾﻨ[ﺎ ‪u‬ﺭ ‪u‬ﺳ ﹶﻠﻨ[ﺎ ﺑﹺﺎﹾﻟ[ﺒﱢﻴﻨ[ﺎ ‪r‬‬
‫ﻱ‬
‫ﺐ ﹺﺇ ‪x‬ﻥ ﺍﻟ ‪x‬ﻠ [ﻪ ﹶﻗ ﹺﻮ ﱞ‬
‫ﺱ [ﻭ‪r‬ﻟ[ﻴ ‪s‬ﻌ ﹶﻠ [ﻢ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ [ﻣ ‪s‬ﻦ [ﻳ ‪s‬ﻨﺼ‪u‬ﺮ‪u‬ﻩ‪[ u‬ﻭﺭ‪u‬ﺳ‪ u‬ﹶﻠﻪ‪ u‬ﺑﹺﺎﹾﻟ [ﻐ ‪s‬ﻴ ﹺ‬
‫ﺤﺪ‪r‬ﻳ [ﺪ ﻓ‪r‬ﻴ ‪r‬ﻪ ﺑ[ﺄﹾﺱ‪ Ç‬ﺷ[ﺪ‪r‬ﻳﺪ‪ Ç‬ﻭ[ﻣ[ﻨ[ﺎ ‪r‬ﻓﻊ‪ u‬ﻟ‪r‬ﻠﻨﱠﺎ ﹺ‬
‫ﺍﹾﻟ [‬
‫ﻋ[ﺰﹺﻳﺰ‪.(٤) ﴾Ç‬‬

‫ﻓﺎﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ z‬ﻭﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ ﻳ‪ÿ‬ﺮﺳﻠﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻻﺑﺪ ﺃﻥ‬
‫ﺗ‪ÿ‬ﺒﻘﻲ ﺷﻴﺌﹰﺎ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ z‬ﻭﳍﺬﺍ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻠﺒﺲ؛ ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‬
‫ﺴﻨ[ﺎ [ﻋ ﹶﻠ ‪s‬ﻴ ﹺﻬ ‪s‬ﻢ ﻣ[ﺎ‬
‫ﻼ [ﻭﹶﻟ ﹶﻠ[ﺒ ‪s‬‬
‫ﺠ [ﻌ ﹾﻠﻨ[ﺎ ‪u‬ﻩ [ﺭﺟ‪ u‬ﹰ‬
‫ﻣﺸﺎ‪3‬ﺔ ﳌﺎ ﺍﻧﺘﺸﺮ ﰲ ﺯﻣﺎﻥ ﺇﺭﺳﺎﳍﺎ ﴿ [ﻭﹶﻟ ‪s‬ﻮ [ﺟ [ﻌ ﹾﻠﻨ[ﺎ ‪u‬ﻩ [ﻣﻠﹶﻜﹰﺎ ﹶﻟ [‬
‫[ﻳ ﹾﻠﹺﺒﺴ‪u‬ﻮ ﹶﻥ﴾)‪.(٥‬‬

‫ﻭﳍﺬﺍ ﻭ‪ÿ‬ﺟﺪ ﺃﻫﻞ ﺍﳌﺎﺩﺓ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇ ﹼﻻ ﺍﳌﺎﺩﺓ ﰲ ﺍﻟﺘﺸﺎﺑﻪ ﻋﺬﺭﹰﺍ ﻟﺴﻘﻄﺘﻬﻢ‪ ﴿ :‬ﹶﻓ ﹶﻠﻤﱠﺎ ﺟ[ﺎ َﺀﻫ‪u‬ﻢ‪u‬‬
‫ﺤ ﱡﻖ ‪r‬ﻣ ‪s‬ﻦ ‪r‬ﻋ ‪s‬ﻨ ‪r‬ﺪﻧ[ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟﻮ‪s‬ﻻ ﺃﹸﻭ‪r‬ﺗ [ﻲ ‪r‬ﻣ ﹾﺜ ﹶﻞ ﻣ[ﺎ ﺃﹸﻭ‪r‬ﺗ [ﻲ ﻣ‪u‬ﻮﺳ[ﻰ ﹶﺃ [ﻭﹶﻟ ‪s‬ﻢ [ﻳ ﹾﻜﻔﹸﺮ‪u‬ﻭﺍ ﹺﺑﻤ[ﺎ ﺃﹸﻭ‪r‬ﺗ [ﻲ ‪u‬ﻣﻮﺳ[ﻰ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗﺒ‪s‬ﻞﹸ ﻗﹶﺎﻟﹸﻮﺍ‬
‫ﺍﹾﻟ [‬
‫ﺤﺮ[ﺍ ‪r‬ﻥ [ﺗﻈﹶﺎ [ﻫﺮ[ﺍ [ﻭﻗﹶﺎﻟﹸﻮﺍ ﺇﹺﻧﱠﺎ ﹺﺑ ﹸﻜ ‪ª‬ﻞ ﻛﹶﺎ ‪r‬ﻓﺮ‪u‬ﻭ ﹶﻥ﴾ )‪.(٦‬‬
‫‪r‬ﺳ ‪s‬‬

‫‪ ١‬ﺍﻟﺒﻘﺮﺓ ‪.٣ :‬‬

‫‪ ٢‬ﻳﺲ ‪.١١ :‬‬
‫‪ ٣‬ﻕ ‪.٣٣ :‬‬
‫‪ ٤‬ﺍﳊﺪﻳﺪ ‪.٢٥ :‬‬
‫‪ ٥‬ﺍﻷﻧﻌﺎﻡ ‪.٩ :‬‬
‫‪ ٦‬ﺍﻟﻘﺼﺺ ‪.٤٨ :‬‬
 ‫‪ ................................................ ٢٠‬ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺤﺮ[ﺍ ‪r‬ﻥ [ﺗﻈﹶﺎ [ﻫﺮ[ﺍ﴾ ﻭ ﴿ﹺﺇﻧﱠﺎ ﹺﺑ ﹸﻜ ‪ª‬ﻞ ﻛﹶﺎ ‪r‬ﻓﺮ‪u‬ﻭ ﹶﻥ﴾‪ z‬ﻭﻗﺎﻝ ﺃﻣﲑ‬
‫ﻓﺎﻟﺘﺸﺎﺑﻪ ﺃﻣﺴﻰ ﻋﺬﺭﹰﺍ ﳍﻢ ﻟﻴﻘﻮﻟﻮﺍ ﴿ ‪r‬ﺳ ‪s‬‬
‫ﻭﻫﻮ ﻳﺼﻒ ﺃﺣﺪ ﺍﳌﻨﺎﻓﻘﲔ‪ ..) :‬ﺟﻌﻞ ﺍﻟﺸﺒﻬﺎﺕ ﻋﺎﺫﺭﹰﺍ ﻟﺴﻘﻄﺎﺗﻪ( )‪.(١‬‬ ‫ﺍﳌﺆﻣﻨﲔ‬

‫ﺃﻣ‪J‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺠﺰﺓ ﻗﺎﻫﺮﺓ ﻭﻻ ﺗﺸﺎﺑﻪ ﻓﻴﻬﺎ ﻓﻌﻨﺪﻫﺎ ﻻ ﻳﺒﻘﻰ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﻱ ﻣﺴﺎﺣﺔ ﻭﻳﻜﻮﻥ‬
‫ﺍﻷﻣﺮ ﻋﻨﺪﻫﺎ ﺇﳉﺎﺀ ﻟﻺﳝﺎﻥ ﻭﻗﻬﺮﹰﺍ ﻋﻠﻴﻪ‪ z‬ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﳝﺎﻧﹰﺎ ﻭﻻ ﻳﻜﻮﻥ ﺇﺳﻼﻣﹰﺎ ﺑﻞ ﺍﺳﺘﺴﻼﻡ ﻭﻫﻮ ﻏﲑ‬
‫ﺤ [ﺮ ﹶﻓﹶﺄ‪s‬ﺗ[ﺒ [ﻌﻬ‪s u‬ﻢ ‪r‬ﻓ ‪s‬ﺮ [ﻋ ‪s‬ﻮ ﹸﻥ [ﻭ ‪u‬ﺟﻨ‪u‬ﻮ ‪u‬ﺩ ‪u‬ﻩ [ﺑﻐ‪s‬ﻴﹰﺎ‬
‫ﻣﺮﺿﻲ ﻭﻻ ﻳﺮﻳﺪﻩ ﺍﷲ ﻭﻻ ﻳﻘﺒﻠﻪ ﴿ [ﻭﺟ[ﺎ [ﻭ ‪s‬ﺯﻧ[ﺎ ﺑﹺﺒ[ﻨﹺﻲ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ ﺍﹾﻟ[ﺒ ‪s‬‬
‫ﺖ ﹺﺑ ‪r‬ﻪ [ﺑﻨ‪u‬ﻮ ﹺﺇﺳ‪s‬ﺮﺍﺋﻴ ﹶﻞ [ﻭﹶﺃﻧ[ﺎ ‪r‬ﻣ [ﻦ‬
‫[ﻭ [ﻋﺪ‪s‬ﻭﹰﺍ ﺣ[ﺘﱠﻰ ﹺﺇﺫﹶﺍ ﹶﺃﺩ‪[ s‬ﺭ ﹶﻛﻪ‪ u‬ﺍﹾﻟ [ﻐ [ﺮﻕ‪ u‬ﻗﹶﺎ ﹶﻝ ﺁ [ﻣﻨ‪s‬ﺖ‪ u‬ﹶﺃﱠﻧﻪ‪ u‬ﻻ ﹺﺇﹶﻟ [ﻪ ﹺﺇﻟ‪x‬ﺎ ﺍ‪x‬ﻟﺬ‪r‬ﻱ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﲔ﴾)‪ z(٢‬ﻓﻔﺮﻋﻮﻥ ﻳﺆﻣﻦ ﻭﻳﺴﻠﻢ ﺃﻭ ﻗﻞ ﻳﺴﺘﺴﻠﻢ ﻭﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﻭﻟﻜﻦ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﻭﻻ ﻳﻘﺒﻞ‬
‫ﺴ ‪r‬ﻠ ‪r‬ﻤ [‬
‫ﺍﹾﻟﻤ‪s u‬‬
‫ﺖ ‪r‬ﻣ [ﻦ‬
‫ﺖ ﹶﻗﺒ‪s‬ﻞﹸ [ﻭﻛﹸ ‪s‬ﻨ [‬
‫ﺼ ‪s‬ﻴ [‬
‫ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻭﻫﺬﺍ ﺍﻹﺳﻼﻡ ﻭﳚﻴﺒﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪3‬ﺬﺍ ﺍﳉﻮﺍﺏ ﴿ﺁﻟﹾﺂ ﹶﻥ [ﻭ ﹶﻗ ‪s‬ﺪ [ﻋ [‬
‫ﺴﺪ‪r‬ﻳ [ﻦ﴾ )‪.(٣‬‬
‫ﺍﹾﻟ ‪u‬ﻤ ﹾﻔ ِ‬
‫ﻫﺬﺍ ﻷﻧﻪ ﺇﳝﺎﻥ ﺟﺎﺀ ﺑﺴﺒﺐ ﻣﻌﺠﺰﺓ ﻗﺎﻫﺮﺓ ﻻ ﳎﺎﻝ ﳌﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇ ﹼﻻ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺇﱃ ﺗﺄﻭﻳﻠﻬﺎ‬
‫ﺃﻭ ﺇﺩﺧﺎﻝ ﺍﻟﺸﺒﻬﺔ ﻋﻠﻰ ﻣﻦ ﺁﻣﻦ ‪3‬ﺎ‪ z‬ﻭ‪3‬ﺬﺍ ﱂ ﻳﺒﻖ ﳎﺎﻝ ﻟﻠﻐﻴﺐ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﷲ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﻣﻦ ﺧﻼﻟﻪ‪z‬‬
‫ﻓﻌﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻻ ﻳ‪ÿ‬ﻘﺒﻞ ﺍﻹﳝﺎﻥ؛ ﻷﻧﻪ ﻳﻜﻮﻥ ﺇﳉﺎﺀ ﻭﻗﻬﺮﹰﺍ ﻭﻟﻴﺲ ﺇﳝﺎﻧﹰﺎ ﴿ [ﻫ ﹾﻞ [ﻳ ‪s‬ﻨ ﹸﻈﺮ‪u‬ﻭ ﹶﻥ ﺇﹺﻟ‪x‬ﺎ ﹶﺃ ﹾﻥ [ﺗ ﹾﺄ‪r‬ﺗ[ﻴﻬ‪u‬ﻢ‪u‬‬
‫ﻚ ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪[ u‬ﻧ ﹾﻔﺴﹰﺎ ﹺﺇﳝ[ﺎ‪u‬ﻧﻬ[ﺎ‬
‫ﺕ [ﺭﱢﺑ [‬
‫ﻚ [ﻳ ‪s‬ﻮ [ﻡ ﻳ[ﺄﹾﺗ‪r‬ﻲ [ﺑﻌ‪s‬ﺾ‪ u‬ﺁﻳ[ﺎ ‪r‬‬
‫ﺕ [ﺭﱢﺑ [‬
‫ﻚ ﹶﺃ ‪s‬ﻭ [ﻳ ﹾﺄ‪r‬ﺗ [ﻲ [ﺑﻌ‪s‬ﺾ‪ u‬ﺁﻳ[ﺎ ‪r‬‬
‫ﺍﹾﻟﻤ[ﻼ‪r‬ﺋ ﹶﻜﺔﹸ ﹶﺃ ‪s‬ﻭ [ﻳ ﹾﺄ‪r‬ﺗ [ﻲ [ﺭﱡﺑ [‬
‫ﺖ ﻓ‪r‬ﻲ ﹺﺇﳝ[ﺎﹺﻧﻬ[ﺎ [ﺧﻴ‪s‬ﺮﹰﺍ ﻗﹸ ﹺﻞ ﺍ‪s‬ﻧ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭﺍ ﺇﹺﻧﱠﺎ ‪u‬ﻣ ‪s‬ﻨ[ﺘ ‪r‬ﻈﺮ‪u‬ﻭ ﹶﻥ﴾ )‪ ﴿ z(٤‬ﹸﻗ ﹾﻞ [ﻳ ‪s‬ﻮ [ﻡ‬
‫ﺴ[ﺒ ‪s‬‬
‫ﺖ ‪r‬ﻣ ‪s‬ﻦ ﹶﻗﺒ‪s‬ﻞﹸ ﹶﺃ ‪s‬ﻭ ﹶﻛ [‬
‫ﹶﻟ ‪s‬ﻢ [ﺗ ﹸﻜ ‪s‬ﻦ ﺁ [ﻣ[ﻨ ‪s‬‬
‫ﺢ ﻻ [ﻳ ‪s‬ﻨ ﹶﻔﻊ‪ u‬ﺍ‪x‬ﻟﺬ‪r‬ﻳ [ﻦ ﹶﻛ ﹶﻔﺮ‪u‬ﻭﺍ ﹺﺇﳝ[ﺎ‪u‬ﻧ ‪u‬ﻬ ‪s‬ﻢ ﻭ[ﻻ ‪u‬ﻫ ‪s‬ﻢ ‪u‬ﻳ ‪s‬ﻨ ﹶﻈﺮ‪u‬ﻭ ﹶﻥ﴾ )‪.(٥‬‬
‫ﺍﹾﻟ ﹶﻔ ‪s‬ﺘ ﹺ‬

‫ﻭﻟﻮ ﻛﺎﻥ ﺍﷲ ﻳﺮﻳﺪ ﺇﳉﺎﺀ ﻭﻗﻬﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻷﺭﺳﻞ ﻣﻊ ﺃﻧﺒﻴﺎﺋﻪ ﻣﻌﺠﺰﺍﺕ ﻗﺎﻫﺮﺓ ﻻ ﳎﺎﻝ‬
‫ﺙ ﹶﺃﺣ‪s‬ﻼ ﹴﻡ [ﺑ ﹺﻞ ﺍ ﹾﻓ[ﺘﺮ[ﺍ ‪u‬ﻩ [ﺑ ﹾﻞ ﻫ‪[ u‬ﻮ ﺷ[ﺎﻋ‪r‬ﺮ‪ Ç‬ﹶﻓ ﹾﻠ[ﻴ ﹾﺄ‪r‬ﺗﻨ[ﺎ ﺑﹺﺂ[ﻳ ‪±‬ﺔ‬
‫ﺿﻐ[ﺎ ﹸ‬
‫ﺤﺮ[ﺍ ‪r‬ﻥ [ﺗﻈﹶﺎ [ﻫﺮ[ﺍ﴾ ﺃﻭ ﴿ﹶﺃ ‪s‬‬
‫ﻣﻌﻬﺎ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ ﴿ ‪r‬ﺳ ‪s‬‬

‫‪) :‬ﺩﻋﻪ ﻳﺎ ﻋﻤﺎﺭ ﻓﺈﻧﻪ ﱂ ﻳﺄﺧﺬ ﻣﻦ‬ ‫ﻭﻗﺪ ﲰﻌﻪ ﻳﺮﺍﺟﻊ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻛﻼﻣﹰﺎ‬ ‫‪ :‬ﻟﻌﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‬ ‫‪ ١‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﻟﺪﻳﻦ ﺇ ﹼﻻ ﻣﺎ ﻗﺎﺭﺑﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ‪ T‬ﻭﻋﻠﻰ ﻋﻤﺪ ﻟﺒﺲ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻴﺠﻌﻞ ﺍﻟﺸﺒﻬﺎﺕ ﻋﺎﺫﺭﺍ ﻟﺴﻘﻄﺎﺗﻪ( ‪ø‬ﺞ ﺍﻟﺒﻼﻏﺔ ﺑﺸﺮﺡ ﳏﻤﺪ ﻋﺒﺪﻩ‪:‬‬
‫ﺝ‪ ٤‬ﺹ‪.٩٥‬‬
‫‪ ٢‬ﻳﻮﻧﺲ ‪.٩٠ :‬‬
‫‪ ٣‬ﻳﻮﻧﺲ ‪.٩١ :‬‬
‫‪ ٤‬ﺍﻷﻧﻌﺎﻡ ‪.١٥٨ :‬‬
‫‪ ٥‬ﺍﻟﺴﺠﺪﺓ ‪.٢٩ :‬‬
‫‪٢١ ..........................................‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮ�ﺲ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺖ‬
‫ﺽ ﹸﻛ§ﻠ ‪u‬ﻬ ‪s‬ﻢ [ﺟﻤ‪r‬ﻴﻌﹰﺎ ﹶﺃ ﹶﻓﹶﺄ‪s‬ﻧ [‬ ‫ﹶﻛﻤ[ﺎ ﺃﹸ ‪s‬ﺭ ‪r‬ﺳ ﹶﻞ ﺍﹾﻟﹶﺄ ﱠﻭﻟﹸﻮ ﹶﻥ﴾ )‪ z(١‬ﻗﺎﻝ ﺗﻌﺎﱃ‪[ ﴿ :‬ﻭﹶﻟ ‪s‬ﻮ ﺷ[ﺎ َﺀ [ﺭﱡﺑ [‬
‫ﻚ ﻟﹶﺂ [ﻣ [ﻦ [ﻣ ‪s‬ﻦ ﻓ‪r‬ﻲ ﺍﹾﻟﹶﺄ ‪s‬ﺭ ﹺ‬
‫ﺿ ‪u‬ﻬ ‪s‬ﻢ ﹶﻓﹺﺈ ‪r‬ﻥ‬ ‫ﲔ﴾ )‪ z(٢‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪[ ﴿ :‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻛﺒ‪[ u‬ﺮ [ﻋ ﹶﻠ ‪s‬ﻴ [‬
‫ﻚ ﹺﺇ ‪s‬ﻋﺮ[ﺍ ‪u‬‬ ‫ﺱ [ﺣﺘﱠﻰ [ﻳﻜﹸﻮﻧ‪u‬ﻮﺍ ﻣ‪u‬ﺆ‪r s‬ﻣﹺﻨ [‬
‫ﺗ‪ u‬ﹾﻜ ﹺﺮﻩ‪ u‬ﺍﻟﻨﱠﺎ [‬
‫ﺠ [ﻤ [ﻌﻬ‪s u‬ﻢ ﻋ[ﻠﹶﻰ‬
‫ﺴﻤ[ﺎ ِﺀ ﹶﻓ[ﺘ ﹾﺄ‪r‬ﺗ[ﻴﻬ‪s u‬ﻢ ﺑﹺﺂ[ﻳ ‪±‬ﺔ [ﻭﹶﻟ ‪s‬ﻮ ﺷ[ﺎ َﺀ ﺍﻟ ‪x‬ﻠ ‪u‬ﻪ ﹶﻟ [‬
‫ﺽ ﹶﺃ ‪s‬ﻭ ‪u‬ﺳﻠ‪x‬ﻤﹰﺎ ﻓ‪r‬ﻲ ﺍﻟ ﱠ‬
‫ﺖ ﹶﺃ ﹾﻥ [ﺗ ‪s‬ﺒ[ﺘ ‪r‬ﻐ [ﻲ [ﻧﻔﹶﻘﹰﺎ ﻓ‪r‬ﻲ ﺍﹾﻟﹶﺄ ‪s‬ﺭ ﹺ‬
‫ﺍ ‪s‬ﺳ[ﺘ ﹶﻄ ‪s‬ﻌ [‬
‫ﲔ﴾ )‪.(٣‬‬
‫ﺍﹾﻟ ‪u‬ﻬﺪ[ﻯ ﻓﹶﻼ [ﺗﻜﹸﻮ[ﻧ ﱠﻦ ‪r‬ﻣ [ﻦ ﺍﹾﻟﺠ[ﺎ ‪r‬ﻫ ‪r‬ﻠ [‬

‫ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺭﺿﻲ ﺑﺎﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺟﻌﻞ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻐﻴﺐ ﻭﱂ ﻳﺮﺽ‬
‫ﺑﺎﻹﳝﺎﻥ ﺑﺎﳌﺎﺩﺓ ﻭﱂ ﳚﻌﻠﻪ ﺑﺎﳌﺎﺩﺓ ﻭﻣﻦ ﺧﻼﻝ ﺍﳌﺎﺩﺓ ﻟﻴﺘﻤﻴﺰ ﺃﻫﻞ ﺍﻟﻘﻠﻮﺏ ﺍﳊﻴﺔ ﻭﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻨﺎﻓﺬﺓ ﻣﻦ ﻋﻤﻲ‬
‫ﺍﻟﺒﺼﺎﺋﺮ ﻭﳐﺘﻮﻣﻲ ﺍﻟﻘﻠﻮﺏ ‪.(٤) (...‬‬

‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪.‬‬

‫ﻭﺃﺳﺄﻝ ﺍﷲ ﻟﻜﻞ ﻣﻦ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳍﺪﺍﻳﺔ ﻭﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﻧﺼﺮﺗﻪ ﻫﻮ ﻭﻟﻴ ـﻲ ﻭﻫ ـﻮ‬
‫ﻳﺘﻮﱃ ﺍﻟﺼﺎﳊﲔ‪.‬‬

‫ﺃﲪﺪ ﺍﳊﺴﻦ‬
‫ﳏﺮﻡ ‪ ١٤٢٩‬ﻫـ ‪ .‬ﻕ‬

‫‪ ١‬ﺍﻷﻧﺒﻴﺎﺀ ‪.٥ :‬‬

‫‪ ٢‬ﻳﻮﻧﺲ ‪.٩٩ :‬‬
‫‪ ٣‬ﺍﻷﻧﻌﺎﻡ ‪.٣٥ :‬‬
‫‪ ٤‬ﺍﳉﻬﺎﺩ ﺑﺎﺏ ﺍﳉﻨﺔ ‪ :‬ﺹ‪ z٤٧‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬