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ﻃﺒﻌﺔ ﻣﻨﻘﺤﺔ
ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ
ﺍﳉﺰﺀ ﺍﻷﻭﻝ
ﺍﻹﻫﺪﺍﺀ
ﺃﲪﺪ ﺍﳊﺴﻦ
٢٦ﺻﻔﺮ ١٤٢٥ﻫـ .ﻕ
ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،٬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﲔ.
א
ﺃﻭﻝ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﺒﻌﺜﹰﺎ ،٬ﻭﺩﻋﻮﺗﻪ ﻟﻘﻮﻣﻪ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻠﲔ ﻭﺍﳌﻮﻋﻈ ـﺔ ١ﻧﻮﺡ
ﻛﺎﻥ ﻳﺼﺐ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻟﺐ ﴿ﹺﺇ ﹾﻥ ﹶﺃﻧQﺎ ﹺﺇﻟSﺎ ﻧQﺬOﻳﺮN ﺍﳊﺴﻨﺔ ،٬ﻭﺍﻟﻈﺎﻫﺮ ﺣﱴ ﺍﻹﻧﺬﺍﺭ ﰲ ﺩﻋﻮﺓ ﻧﻮﺡ
ﻣYﺒﹺﲔ (١)﴾Nﻓﻠﻢ ﻳﺸﺘﺪ ﻣﻌﻬﻢ ﺣﱴ ﰲ ﺍﻹﻧﺬﺍﺭ ،٬ﻣﻊ ﺃ_ﻢ ﻃﻐﺎﺓ ﻋﺘﺎﺓ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟOﺌ `ﻦ ﹶﻟ `ﻢ ﺗ̀QﻨQﺘ Oﻪ Qﻳ ـﺎ Yﻧ ـﻮ Y
ﺡ
ﲔ﴾).(٢
ﹶﻟQﺘﻜﹸﻮQﻧ ﱠﻦ Oﻣ Qﻦ ﺍﹾﻟﻤ̀QﺮﺟYﻮ Oﻣ Q
ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ﴿ :ﹶﺃ Qﻭ Qﻋﺠﹺ̀ﺒﺘ` Yﻢ ﹶﺃ ﹾﻥ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﺫOﻛﹾﺮO Nﻣ `ﻦ Qﺭﱢﺑ ﹸﻜ `ﻢ Qﻋﻠﹶﻰ Qﺭ Yﺟ ـ ﹴﻞ ﻭﻫﺬﺍ ﻗﻮﻟﻪ
ﻣ̀Oﻨ ﹸﻜ `ﻢ Oﻟﻴ̀Yﻨ Oﺬ Qﺭﻛﹸ `ﻢ QﻭOﻟQﺘﱠﺘﻘﹸﻮﺍ Qﻭﹶﻟ Qﻌ Sﻠﻜﹸ `ﻢ ﺗ̀Yﺮ QﺣﻤYﻮ ﹶﻥ﴾).(٣
Q ﴿ :ﻭﹶﻟ ﹶﻘ `ﺪ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ ﻧYﻮﺣﹰﺎ ﹺﺇﻟﹶﻰ ﻗﹶ̀ﻮ Oﻣ Oﻪ ﹺﺇﻧﱢﻲ ﹶﻟ ﹸﻜ `ﻢ ﻧQﺬOﻳﺮ NﻣYﺒﹺﲔ * Nﹶﺃ ﹾﻥ ﻻ ﺗ̀QﻌﺒYﺪYﻭﺍ ﺇﹺﻟSﺎ ﺍﻟ Sﻠ Qﻪ ﹺﺇﻧﱢﻲ ﻭﻗﺎﻝ
ﺏ ﻳ̀Qﻮ ﹴﻡ ﹶﺃﻟOﻴ ﹴﻢ﴾).(٤
ﻑ Qﻋﻠﹶ̀ﻴ ﹸﻜ `ﻢ Qﻋﺬﹶﺍ Q
ﹶﺃﺧQﺎ Y
ﺖ Qﻋﻠﹶﻰ QﺑﱢﻴQﻨ wﺔ Oﻣ `ﻦ Qﺭﺑﱢﻲ ﻭQﺁﺗQﺎﻧﹺﻲ Qﺭ `ﺣ Qﻤ ﹰﺔ Oﻣ ـ `ﻦ ﻋ̀Oﻨ ـ Oﺪ Oﻩ
﴿ :ﻗﹶﺎ ﹶﻝ ﻳQﺎ ﻗﹶ̀ﻮ ﹺﻡ ﹶﺃ Qﺭﹶﺃ̀ﻳﺘ` Yﻢ ﹺﺇ ﹾﻥ ﻛﹸ̀ﻨ Y ﻭﻗﺎﻝ
ﺖ Qﻋﻠﹶ̀ﻴ ﹸﻜ `ﻢ ﹶﺃﻧ Yﹾﻠ ﹺﺰﻣYﻜﹸﻤYﻮﻫQﺎ Qﻭﹶﺃ̀ﻧYﺘ `ﻢ ﹶﻟﻬQﺎ ﻛﹶﺎ ﹺﺭﻫYﻮ ﹶﻥ﴾).(٥
ﹶﻓﻌ YﱢﻤQﻴ `
ﺇﻣﺎ ﻓﺎﻹﻧﺬﺍﺭ ﻣﺮﺓ ﻳﻘﺮﻥ ﺑﺎﻟﺮﲪﺔ ﻭﻣﺮﺓ ﺑﺎﳋﻮﻑ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،٬ﻭﻫﺬﺍ ﺍﻟﻠﲔ ﻣﻦ ﻧﻮﺡ
ﻟﻠﺘﻘﻴﺔ ﻭﲡﻨﺐ ﺍﻻﺻﻄﺪﺍﻡ ﺍﻟﺸﺪﻳﺪ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﻣﺎ ﳚﺮﻩ ﻣﻦ ﺿﺮﺭ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،٬ﻭﺇﻣﺎ ﻃﻠﺒﹰﺎ ﻟﺘﺮﻗﻴ ـﻖ
ﻗﻠﻮzﻢ ﻭﺗﻠﻴﲔ ﺟﺎﻧﺒﻬﻢ ،٬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻃﻤﻌﹰﺎ ﰲ ﺇﳝﺎ_ﻢ ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻷﺧﲑ ﺃﺭﺟﺢ ﻣﻦ ﺍﻟﺘﻘﻴﺔ ،٬ﻭﺫﻟﻚ
ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﷲ ﺃﻧﻪ ﻟﻦ ﻳﺆﻣﻦ ﺃﺣﺪ ﻣﻦ ﻗﻮﻣﻪ ﻏﲑ ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ،٬ﺍﺷﺘﺪ ﻣﻌﻬﻢ ﻭﺳﺨﺮ ﻣﻨ ـﻬﻢ
ﻚ ﹺﺇSﻟ ـﺎ
ﺡ ﹶﺃﱠﻧﻪ Yﹶﻟ `ﻦ ﻳ̀Yﺆ Oﻣ Qﻦ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ Q
ﻭﻫﺪﺩﻫﻢ ﻭﺗﻮﻋﺪﻫﻢ ﺑﺸﺪﺓ ﻭﻏﻠﻈﺔ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﻭﺃﹸﻭ Oﺣ Qﻲ ﹺﺇﻟﹶﻰ ﻧYﻮ ﹴ
ﻚ ﹺﺑﺄﹶ̀ﻋYﻴﹺﻨﻨQﺎ ﻭQﻭQﺣ`ﻴﹺﻨQﺎ ﻭQﻻ ﺗYﺨQﺎﻃ̀Oﺒﻨﹺﻲ Oﻓ ـﻲ
ﺻQﻨ ﹺﻊ ﺍﹾﻟ ﹸﻔ ﹾﻠ Q
ﺲ ﹺﺑﻤQﺎ ﻛﹶﺎﻧYﻮﺍ Qﻳ ﹾﻔ Qﻌﻠﹸﻮ ﹶﻥ * ﻭQﺍ `
Qﻣ `ﻦ ﹶﻗ `ﺪ ﺁ Qﻣ Qﻦ ﻓﹶﻼ ﺗ̀QﺒQﺘOﺌ `
ﺨﺮYﻭﺍ ﻣ̀Oﻨﻪ Yﻗﹶﺎ ﹶﻝ ﹺﺇ ﹾﻥ
ﻚ ﻭQﻛﹸ SﻠﻤQﺎ Qﻣ ﱠﺮ Qﻋﻠﹶ̀ﻴ Oﻪ ﻣQﻠﹶﺄﹲ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ Oﻪ Qﺳ O
ﺍSﻟﺬOﻳ Qﻦ ﹶﻇ ﹶﻠﻤYﻮﺍ ﹺﺇﱠﻧ Yﻬ `ﻢ ﻣ̀Yﻐ Qﺮﻗﹸﻮ ﹶﻥ * QﻭQﻳﺼ`Qﻨﻊ Yﺍﹾﻟ ﹸﻔ ﹾﻠ Q
ﺨﺰﹺﻳ ـ Oﻪ
ﻑ ﺗ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ Qﻣ `ﻦ Qﻳ ﹾﺄﺗOﻴ Oﻪ ﻋ Qـﺬﹶﺍﺏ Nﻳ` Y
ﺨﺮYﻭ ﹶﻥ * ﹶﻓﺴ̀Qﻮ Q
ﺴQ
ﺨﺮ Yﻣ̀Oﻨ ﹸﻜ `ﻢ ﹶﻛﻤQﺎ Qﺗ `
ﺴQ
ﺨﺮYﻭﺍ Oﻣﻨﱠﺎ ﻓﹶﺈﹺﻧﱠﺎ Qﻧ `
Qﺗﺴ` Q
ﺤ Šﻞ Qﻋﻠﹶ̀ﻴ Oﻪ ﻋQﺬﹶﺍﺏ NﻣYﻘOﻴﻢ.(١)﴾N
QﻭQﻳ O
ﻋﻈﻴﻤﺎﹰ ،٬ﻭﻛﻢ ﻛﺎﻥ ﺗﻮﻛﻠﻪ ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻋﻈﻴﻤﹰﺎ ،٬ﻭﻛﻢ ﻛﺎﻧﺖ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴ ـﺔ
ﻭﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﺍﻟﺬﻳﻦ ﴰﻼ ﻧﻮﺣﹰﺎ ﻋﻈﻴﻤﲔ ،٬ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻌﻤﻞ ﺑﻴﺪ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﺧﺎﻟﻴ ـﺔ ﺇﻻ
ﻣﻦ ﺭﲪﺔ ﺍﷲ ،٬ﻭﻛﺎﻥ ﻳﻌﻤﻞ ﰲ ﳎﺘﻤﻊ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﻪ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻬﻜﻢ.
،٬ﺑﻞ ﺃﻗﺼﺪ ﺍﻟﻴﻘﲔ ﺑﺎﻟﻨﺼ ـﺮ ٦ﺍﻟﻴﻘﲔ ﻭﻻ ﺃﻗﺼﺪ ﺍﻟﻴﻘﲔ ﺑﻮﺟﻮﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻭ ﺑﻨﺒﻮﺗﻪ
ﻗﻮﻱ ﺍﻟﻌﺰﳝﺔ ،٬ﻳﺒﻠ ـﻎ ﺭﺳ ـﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ ﻭﺍﻟﺘﺴﻠﻂ ﻋﻠﻰ ﺭﻗﺎzﻢ ،٬ﻭﻫﺬﺍ ﺍﻟﻴﻘﲔ ﺟﻌﻞ ﻧﻮﺣﹰﺎ
ﺍﻟﺴﻤﺎﺀ ،٬ﻭﻳﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ،٬ﻭﻻ ﻳﺄﺑﻪ ﺑﺎﺳﺘﻬﺰﺍﺀ ﺍﻟﻘﻮﻡ ،٬ﺑﻞ ﻫﻮ ﻳﺴﺘﻬﺰﺉ zﻢ ،٬ﺣﻴﺚ ﺃﻧﻪ ﻭﺍﺛﻖ ﻣﻦ
ﲔ * ﹺﺇﱠﻧ Yﻬ `ﻢ ﹶﻟﻬYﻢ Yﺍﹾﻟﻤ̀QﻨﺼYﻮﺭYﻭ ﹶﻥ * Qﻭﹺﺇ Sﻥ ﺟ̀Yﻨ ـ QﺪﻧQﺎ
ﺖ ﹶﻛ Oﻠ QﻤﺘYﻨQﺎ Oﻟ OﻌﺒQﺎ OﺩﻧQﺎ ﺍﻟﹾﻤ̀Yﺮ Qﺳ Oﻠ Q
ﻗﻮﻟﻪ ﺗﻌﺎﱃQ ﴿ :ﻭﹶﻟ ﹶﻘ `ﺪ QﺳQﺒ ﹶﻘ `
ﹶﻟﻬYﻢ YﺍﹾﻟﻐQﺎOﻟﺒYﻮ ﹶﻥ﴾).(١
ﺍﳋﻼﺻﺔ:
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳊﻖ ﺑﻠﲔ ﻭﺭﲪﺔ ﻭﺭﻗﺔ ،٬ﰒ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺮﲪﺔ ﳌﻦ ﻳﺆﻣﻦ ﺑﺎﳊﻖ ،٬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻣﻦ ﱂ
ﻼ ﻭ_ﺎﺭﹰﺍ ﻭﺳﺮﹰﺍ ﻭﻋﻼﻧﻴﺔ ،٬ﻹﻳﺼﺎﻝ ﺍﳊﻖ ﺩﻭﻥ
ﻳﺆﻣﻦ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻟﻌﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﻳﺆﻣﻦ ﺑﺎﳊﻖ ﻭﺍﻟﻌﻤﻞ ﻟﻴ ﹰ
ﻣﻠﻞ ﻭﻛﻠﻞ ﴿ Qﻭﻟﹶﺎ ﺗ̀QﻤﻨYﻦ Qﺗﺴ`QﺘﻜﹾOﺜﺮ ،٬(٢)﴾Yﻭﰲ ﻛﻞ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻻﺑﺪ ﻣﻦ ﺍﻟﻴﻘﲔ ﺑﺎﻟﻨﺼ ـﺮ ﺍﻹﳍ ـﻲ،٬
ﻼ ﺣﻘﻴﻘﻴﹰﺎ ﲟﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺼﺪﺍﻗﹰﺎ ﻟﻶﻳﺔ
ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﺤﺼﻦ ﺑﻪ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ،٬ﺗﻮﻛ ﹰ
ﺍﻟﻜﺮﳝﺔ )ﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ(.
א
ﺍﳊﻖ ﺍﳌﺒﲔ ،٬ﻭﻟﻜﻨﻬﺎ ﻋﻨﺪﻣﺎ ﺗﻠﻘﻰ ﻋﻠﻰ ﻗﻮﻡ ﻟﻮﺛﻮﺍ ﻓﻄﺮﺓ ﺍﷲ ﻭﺻﺒﻐﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﻐﲑ ﺻﺒﻐﺔ ﺍﷲ ،٬ﺗﺼﺒﺢ
ﰲ ﻏﺎﻳﺔ ﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻹzﺎﻡ ﻷ_ﺎ ﺃﻟﻘﻴﺖ ﻋﻠﻰ ﻗﻮﻡ ﳍﻢ ﻗﻠﻮﺏ ﻻ ﻳﻔﻘﻬﻮﻥ zﺎ ﻭﳍﻢ ﺁﺫﺍﻥ ﻻ ﻳﺴ ـﻤﻌﻮﻥ
zﺎ.
ﻭﺍﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻘﻮﻡ:
١ﺃﻧﺖ ﺑﺸﺮ ﻣﺜﻠﻨﺎ ﴿ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﹾ Qﻤﻸُ ﺍSﻟﺬOﻳ Qﻦ ﹶﻛ ﹶﻔﺮYﻭﹾﺍ ﻣOﻦ ﻗ̀Oﻮ Oﻣ Oﻪ ﻣQﺎ QﻧﺮQﺍ Qﻙ ﹺﺇ Sﻻ QﺑﺸQﺮﹰﺍ ﱢﻣ ﹾﺜ ﹶﻠﻨQﺎ﴾.
ﻱ﴾.
ﻱ ﺍﻟ ﱠﺮﹾﺃ ﹺ
ﻚ ﹺﺇ Sﻻ ﺍSﻟﺬOﻳ Qﻦ Yﻫ `ﻢ ﺃﹶﺭQﺍﺫOﻟﹸﻨQﺎ ﺑQﺎ Oﺩ Q
٢ﺍﺗﺒﻌﻚ ﺍﻟﺒﺴﻄﺎﺀ ﺿﻌﻴﻔﻮ ﺍﻟﺮﺃﻱ ﴿ QﻭﻣQﺎ QﻧﺮQﺍ Qﻙ ﺍﱠﺗQﺒ Qﻌ Q
ﲔ﴾).(١
ﻀ ﹴﻞ Qﺑ ﹾﻞ Qﻧﻈﹸﱡﻨﻜﹸ `ﻢ ﻛﹶﺎ Oﺫﹺﺑ Q
٣ﻧﻈﻨﻚ ﻛﺎﺫﺑﹰﺎ ﺃﻧﺖ ﻭﻣﻦ ﻣﻌﻚ ﴿ﻭQﻣQﺎ Qﻧ Qﺮﻯ ﹶﻟ ﹸﻜ `ﻢ Qﻋﻠﹶ̀ﻴﻨQﺎ ﻣOﻦ ﹶﻓ `
ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺑﻌﻴﺪﺓ ﻋﻦ ﳏﻮﺭ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻘﻀﻴﺔ ﺍﳌﻄﺮﻭﺣ ـﺔ ﻟﻠﻤﻨﺎﻗﺸ ـﺔ ،٬ﻓﻬ ـﺬﻩ
ﻣﻐﺎﻟﻄﺎﺕ ﻭﺳﻔﺴﻄﺔ ،٬ﺑﻞ ﻫﻲ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﻫﻴﺔ ﻳﻘﻨﻌﻮﻥ zﺎ ﺃﻧﻔﺴﻬﻢ ﺍﳌﺘﻜﱪﺓ ،٬ﻭﻳﺴ ـﺘﺨﻒ zـﺎ
ﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ،٬ﻭﺃﺗﺒﺎﻋﻬﻢ ﻭﻣﻘﻠﺪﻳﻬﻢ ،٬ﺍﻟﺬﻳﻦ ﻳﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺍﳉﻬﻞ ﻭﺍﻟﻌﻤﻰ،٬
ﺿ ـﻼ ﹴﻝ
﴿ﻗﺎﻝ ﺍﳌﻸ ﻣﻦ ﻗﻮﻣﻪ﴾ ﺍﳌﻸ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ﴿ ،٬ﹺﺇﱠﻧ ـﺎ ﹶﻟQﻨ ـﺮQﺍ Qﻙ Oﻓ ـﻲ Q
ﲔ﴾) ،٬(٢ﻟﻴﺲ ﻓﻘﻂ ﺿﻼﻝ ،٬ﺑﻞ ﻣﺒﲔ ﻭﺍﺿﺢ ﺟﻠﻲ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ !!
ﻣYﹺﺒ ﹴ
ﻷﻥ ﻧﻮﺣﹰﺎ ﺟﺎﺀ ﻟﻴﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻘﻮﻯ ،٬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ
ﺗﻌﺘﺮﺽ ﻣﺴﲑŸﻢ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﰲ ﺍﺳﺘﺨﻔﺎﻑ ﺍﻟﻨﺎﺱ ،٬ﻭﻗﻴﺎﺩŸﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،٬ﻭﻣﺎ ﲡﻠﺒﻪ ﳍﻢ ﻫ ـﺬﻩ
ﺍﻟﺮﺋﺎﺳﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻦ ﺗﺮﻑ ﻭﺟﺎﻩ ﻭﻗﺪﺳﻴﺔ ﻣﺰﻳﻔﺔ.
،٬ﺑﻞ ﻳﻜﻔﻲ ﺃﻥ ﻳﻘﻮﻝ ﺍﳌﻸ )ﺍﻟﻘﻴ ـﺎﺩﺓ ﻭﺧﺼﻮﺻ ـﹰﺎ ﻭﳍﺬﺍ ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﻨﻈﺮ ﰲ ﺍﺩﻋﺎﺀ ﻧﻮﺡ
ﺍﻟﺪﻳﻨﻴﺔ( :ﺇﻥ ﻧﻮﺣﹰﺎ ﰲ ﺿﻼﻝ ﻣﺒﲔ ﺟﻠﻲ ،٬ﻟﻴﻘﻮﻝ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺃﻧﺴ ـﻮﺍ ﺍﻟﺘﻘﻠﻴ ـﺪ ﻭﺍﻹﺗﺒ ـﺎﻉ
ﲔ﴾).(٣
ﺍﻷﻋﻤﻰ :ﺇﻥ ﻧﻮﺣﹰﺎ ﰲ ﺿﻼﻝ ﻣﺒﲔQ ﴿ ،٬ﻭﹶﺃ ﹾﻏ Qﺮ ﹾﻗﻨQﺎ ﺍSﻟﺬOﻳ Qﻦ ﹶﻛ SﺬﺑYﻮﺍ ﺑﹺﺂﻳﺎOﺗﻨQﺎ ﹺﺇﱠﻧ Yﻬ `ﻢ ﻛﹶﺎﻧYﻮﺍ ﻗﹶ̀ﻮﻣﹰﺎ Qﻋ Oﻤ Q
١ﺍﳌﻮﺍﺟﻬﺔ ﺑﺸﺪﺓ ﻭﻗﺴﻮﺓ ﻻ ﻟﲔ ﻓﻴﻬﺎ ،٬ﻓﺈﺑﺮﺍﻫﻴﻢ ﻳﻮﺍﺟﻪ ﻗﻮﻣﻪ ﻓﻴﻘ ـﻮﻝQ …﴿ :ﻣ ـﺎ Qﻫ ـ Oﺬ Oﻩ
ﺍﻟﱠﺘﻤQﺎﺛOﻴﻞﹸ ﺍSﻟﺘOﻲ ﹶﺃ̀ﻧYﺘ `ﻢ ﹶﻟﻬQﺎ ﻋQﺎ Oﻛﻔﹸﻮ ﹶﻥ * ﻗﹶﺎﻟﹸﻮﺍ Qﻭ Qﺟ `ﺪﻧQﺎ ﺁﺑQﺎﺀَﻧQﺎ ﹶﻟﻬQﺎ ﻋQﺎﹺﺑﺪOﻳ Qﻦ* ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ـ `ﺪ ﻛﹸ̀ﻨ ـYﺘ `ﻢ ﹶﺃ̀ﻧ ـYﺘ `ﻢ
ﺻﻨQﺎ Qﻣ ﹸﻜ `ﻢ ﺑ̀Qﻌ Qﺪ ﹶﺃ ﹾﻥ ﺗYﻮQﻟ Šـﻮﺍ Yﻣ ـ `ﺪﹺﺑﺮﹺﻳ Qﻦ﴾) ،٬(١ﻫﻨ ـﺎ
ﲔ … QﻭﺗQﺎﻟ Sﻠ Oﻪ ﹶﻟﹶﺄﻛOﻴ Qﺪ Sﻥ ﹶﺃ `
ﻭQﺁﺑQﺎﺅYﻛﹸ `ﻢ ﻓOﻲ ﺿQﻼ ﹴﻝ ﻣYﹺﺒ ﹴ
ﺍﳌﻮﺍﺟﻬﺔ ﺗﻨﺘﻘﻞ ﺑﺴﺮﻋﺔ ﻋﺠﻴﺒﺔ ﻣﻦ ﺍﳉﺪﻝ ﻭﺍﶈﺎﺟﺠﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺇﱃ ﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻴﺪ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻼﺡ
ﺠ Qﻌ ﹶﻠﻬ` Yﻢ Yﺟﺬﹶﺍﺫﹰﺍ ﹺﺇﻟSﺎ ﹶﻛﺒﹺﲑﹰﺍ ﹶﻟ Yﻬ `ﻢ ﹶﻟ Qﻌ Sﻠﻬ` Yﻢ ﹺﺇﻟﹶ̀ﻴ Oﻪ ﻳ̀Qﺮ ﹺﺟﻌYﻮ ﹶﻥ﴾) ،٬(٢ﻭﺟﺎﺀﻭﺍ
ﺍﻟﻔﺘﺎﻙ ﰲ ﺣﻴﻨﻬﺎ ﺍﻟﻔﺄﺱ ﴿ ،٬ﹶﻓ Q
ﺑﺈﺑﺮﺍﻫﻴﻢ ﺍﳌﺆﻣﻦ ﺍﻟﻮﺣﻴﺪ ﺑﲔ ﲨﻮﻉ ﻋﻠﻤﺎﺀ ﺿﻼﻟﺔ ﻭﻣﻘﻠﺪﻳﻦ ﻋﻤﻴﺎﻥ ﻭﻋﺒﻴﺪ ﻃﺎﻏﻮﺕ ،٬ﻭﱂ ﻳﺴﺘﺴﻠﻢ
ﺖ Qﻫ ـﺬﹶﺍ
ﺖ ﹶﻓ Qﻌ ﹾﻠ Q
ﺇﺑﺮﺍﻫﻴﻢ ﻭﱂ ﻳﺘﺨﺬ ﺟﺎﻧﺐ ﺍﻟﻠﲔ ،٬ﺑﻞ ﻭﺍﺟﻬﻬﻢ ﺑﻘﺴﻮﺓ ﻭﺷﺪﺓ ،٬ﺳﺄﻟﻮﻩ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﹶﺃ̀ﻧ Q
ﺑﹺﺂOﻟ QﻬOﺘﻨQﺎ Qﻳﺎ ﹺﺇ̀ﺑﺮQﺍﻫOﻴﻢ (٣)﴾Yﻓﺄﺟﺎzﻢ ﺑﺴﺨﺮﻳﺔ ﻭŸﻜﻢ﴿ :ﻗﹶﺎ ﹶﻝ Qﺑ ﹾﻞ ﹶﻓ Qﻌ ﹶﻠﻪ YﹶﻛﹺﺒﲑYﻫ` Yﻢ Qﻫﺬﹶﺍ ﻓﹶﺎ `ﺳ ـﹶﺄﻟﹸﻮ Yﻫ `ﻢ ﹺﺇ ﹾﻥ
ﻛﹶﺎﻧYﻮﺍ ﻳ̀Qﻨ Oﻄﻘﹸﻮ ﹶﻥ﴾).(٤
ﺍﺳﺄﻟﻮﻫﻢ ﻳﺎ ﻋﻤﻴﺎﻥ ،٬ﻳﺎ ﻣﻦ ﻟﻮﺛﺘﻢ ﻓﻄﺮﺗﻜﻢ ﺍﻟﱵ ﻓﻄﺮﻛﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ،٬ﺍﺳﺄﻟﻮﻫﻢ ﻳﺎ ﻣﻦ ﺻ ـﺒﻐﺘﻢ
ﺃﻧﻔﺴﻜﻢ ﺑﺼﺒﻐﺔ ﻏﲑ ﺻﺒﻐﺔ ﺍﷲ ،٬ﺍﺳﺄﻟﻮﻫﻢ ﻳﺎ ﻣﻦ ﺣﺠﺒﺘﻢ ﺃﻧﻔﺴﻜﻢ ﺑﻌﻠﻮﻡ ﻣﻠﻴﺌﺔ ﺑﺎﳉﺪﻝ ﻭﺍﻟﺴﻔﺴﻄﺔ
ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ،٬ﻭﺍﺩﻋﻴﺘﻢ ﺃ_ﺎ ﲤﺜﻞ ﺍﻟﺪﻳﻦ ،٬ﺍﺳﺄﻟﻮﻫﻢ ﻳﺎ ﻣﻨﻜﻮﺳﻮﻥ؟! ﻓﻠﻢ ﳚﺪﻭﺍ ﺟﻮﺍﺑﹰﺎ ﻟ ـﻪ ﺇﻻ﴿ :ﹶﻟ ﹶﻘ ـ `ﺪ
ﺖ ﻣQﺎ QﻫﺆYﻻ ِﺀ ﻳ̀Qﻨ Oﻄﻘﹸﻮ ﹶﻥ﴾) .(٥ﻓﺄﺟﺎﺏ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻌﻈﻴﻢ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﻠﻌﻮﻧﺔ ﺍﳌﻨﻜﻮﺳﺔ ﺑﻐﻠﻈﺔ:
Qﻋﻠ̀Oﻤ Q
ﻑ ﹶﻟ ﹸﻜ `ﻢ ﻭQﻟOﻤQﺎ ﺗ̀QﻌYﺒﺪYﻭ ﹶﻥ Oﻣ ـ `ﻦ
﴿ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹶﻓﺘ̀QﻌYﺒﺪYﻭ ﹶﻥ Oﻣ `ﻦ ﺩYﻭ Oﻥ ﺍﻟ Sﻠ Oﻪ ﻣQﺎ ﻻ ﻳ̀Qﻨ ﹶﻔﻌYﻜﹸ `ﻢ ﺷ̀Qﻴﺌﹰﺎ ﻭQﻻ Qﻳﻀ Yﱡﺮﻛﹸ `ﻢ * ﹸﺃ ﱟ
ﺩYﻭ Oﻥ ﺍﻟ Sﻠ Oﻪ ﹶﺃﻓﹶﻼ ﺗ̀Qﻌ Oﻘﻠﹸﻮ ﹶﻥ﴾)﴿ .(٦ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹶﻓ Qﺮﹶﺃ̀ﻳﺘ` Yﻢ ﻣQﺎ ﻛﹸ̀ﻨYﺘ `ﻢ ﺗ̀QﻌYﺒﺪYﻭ ﹶﻥ * ﹶﺃ̀ﻧYﺘ `ﻢ ﻭQﺁQﺑ ـﺎﺅYﻛﹸﻢ Yﺍﹾﻟﹶﺄ ﹾﻗ ـ QﺪﻣYﻮ ﹶﻥ *
ﲔ﴾).(٧
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﹶﻓﹺﺈﱠﻧﻬ` Yﻢ Qﻋ Yﺪ ﱞﻭ ﻟOﻲ ﹺﺇﻟSﺎ Qﺭ ﱠ
،٬ﺇﻻ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﺍﺳﺘﻌﺮﺕ ﰲ ﺃﺟ ـﻮﺍﻓﻬﻢ ﴿ ،٬ﹶﻗ ـﺎﻟﹸﻮﺍ ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﱂ ﳚﺪﻭﺍ ﺟﻮﺍﺑﹰﺎ ﻹﺑﺮﺍﻫﻴﻢ
ﺍﳋﻼﺻﺔ:
،٬ﻫﻲ ﺍﻟﺸﺪﺓ ﻭﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﻌﻠﻨﻴﺔ ﺍﻟﺴﺮﻳﻌﺔ ،٬ﻭﻃﺒﻌﹰﺎ ﻫﺬﻩ ﺍﳌﻮﺍﺟﻬ ـﺔ ﺃﻫﻢ ﻣﺎ ﰲ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ
ﺑﺪﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ. ﻛﺎﻧﺖ ﻣﺴﺒﻮﻗﺔ ﲟﻮﺍﺟﻬﺔ ﺳﺮﻳﺔ ،٬ﻛﺎﻥ ﻣﻦ ﻧﺘﺎﺋﺠﻬﺎ ﺇﳝﺎﻥ ﻟﻮﻁ
ﱂ ﻳﺘﺤﺪﺙ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻣﻌﺠﺰﺓ ﺟﺎﺀ zﺎ ﻧﻮﺡ ﺃﻭ ﺇﺑﺮﺍﻫﻴﻢ ﻹﺛﺒﺎﺕ ﺻﺪﻗﻬﻤﺎ ،٬ﻷﻥ ﺍﳌﻌﺠﺰﺓ
ﻟﻠﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻔﻄﺮﺓ ،٬ﻓﻄﺮﺓ ﺍﷲ ﺗﺄﻳﻴﺪ ﻟﺪﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ،٬ﻭﻟﻴﺴﺖ ﺇﺛﺒﺎﺗﹰﺎ ﻟﺼﺤﺔ ﺍﻟﺪﻋﻮﺓ .ﻓﺪﻋﻮŸﻢ
ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ،٬ﻷ_ﺎ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،٬ﻭﻫﻲ ﺍﳊﻖ ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﺗﺴﺒﻴﺤﻪ
ﻭﺗﻘﺪﻳﺴﻪ ﻭﺍﻟﺘﺤﻠﻲ ﺑﺎﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻓﻄﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺣﺒﻬﺎ ،٬ﺻﺒﻐﺔ ﺍﷲ ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﻦ
ﺍﷲ ﺻﺒﻐﺔ .ﻓﺎﻟﻔﺮﺍﺵ ﻳﻨﻘﺾ ﻋﻠﻰ ﺍﻟﻨﻮﺭ ،٬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﲣﺮﺏ ﳎﺴﺎﺗﻪ ﺍﻟﺒﺼﺮﻳﺔ ﻳﺮﻛﻦ ﺇﱃ ﺍﻟﻈﻼﻡ،٬
ﻭﻫﻜﺬﺍ ﺍﻹﻧﺴﺎﻥ ،٬ﻓﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ﻳﻘﻮﻣﻮﻥ ﲝﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ،٬ﻭﻳﺮﻓﻌﻮﻥ ﺍﳊﺠﺐ ﻋﻦ ﺑﺼﲑﺓ
ﺍﻹﻧﺴﺎﻥ ،٬ﰒ ﻳﺘﺮﻛﻮﻧﻪ ﳜﺘﺎﺭ؛ ﺇﻣﺎ ﺃﻥ ﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻭﻳﺘﺠﻪ ﺇﱃ ﺍﻟﻨﻮﺭ ،٬ﺃﻭ ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ ﻭﻳﺴﺪﻝ ﻋﻠﻰ
ﻧﻔﺴﻪ ﺍﳊﺠﺎﺏ ﻭﻳﺘﻘﻮﻗﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﻇﻠﻤﺎﺕ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾQ ﴿ ،٬ﺟ Qﻌﻠﹸﻮﺍ ﹶﺃﺻQﺎﹺﺑ Qﻌﻬ` Yﻢ ﻓOﻲ
ﺻﺮﱡﻭﺍ ﻭQﺍ `ﺳQﺘ ﹾﻜQﺒﺮYﻭﺍ ﺍ `ﺳOﺘ ﹾﻜﺒQﺎﺭﹰﺍ﴾).(١
ﺁﺫﹶﺍﹺﻧ ﹺﻬ `ﻢ ﻭQﺍ `ﺳﺘ̀Qﻐﺸ̀Qﻮﺍ OﺛﻴQﺎQﺑ Yﻬ `ﻢ Qﻭﹶﺃ Q
ﻭﺃﻋﻈﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺪﻕ ﺍﻷﻧﺒﻴﺎﺀ ﻫﻮ ﺳﲑŸﻢ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺃﺧﻼﻗﻬﻢ ﺍﻟﻄﻴﺒﺔ ﻭﻛﻞ ﺇﻧﺎﺀ ﺑﺎﻟﺬﻱ ﻓﻴﻪ
ﻳﻨﻀﺢ.
ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺴﲑﺓ ﺍﻟﻜﺮﳝﺔ ﻭﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺟﺎﺀ zﺎ ﺍﻷﻧﺒﻴﺎﺀ ،٬ﱂ ﻳﻌﺠﺰ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻋﻦ
ﺍﳌﻌﺎﺭﺿﺔ ﺑﺎﳌﻐﺎﻟﻄﺔ ﻭﺍﻟﺴﻔﺴﻄﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ،٬ﻭﺧﺼﻮﺻﹰﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ،٬ﺑﻌﺪ ﺃﻥ ﺻ ـﺒﻐﻮﺍ ﺍﻟﻨ ـﺎﺱ
ﺑﺼﺒﻐﺘﻬﻢ ،٬ﻭﻫﻲ ﺗﻠﻚ ﺍﻟﺼﺒﻐﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﻋﺎﺭﺿﻮﺍ zﺎ ﺻﺒﻐﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﻫﻜﺬﺍ ﺻ ـﻨﻌﻮﺍ ﳍ ـﻢ
ﺃﺭﺿﻴﺔ ﺧﺼﺒﺔ ﰲ ﺍËﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ،٬ﻟﺘﻘﺒﻞ ﻣﻨﻬﻢ ﻛﻞ ﺷﻲﺀ ،٬ﻭﺗﺘﺎﺑﻌﻬﻢ ﰲ ﻛﻞ ﺷﻲﺀ ،٬ﻓﺰﻫﺪ ﺍﻷﻧﺒﻴﺎﺀ
ﺟﻨﻮﻥ ،٬ﻭﻣﻌﺠﺰﺍŸﻢ ﺳﺤﺮ ،٬ﻭﺣﻜﻤﺘﻬﻢ ﺷﻌﺮ.
ﲔ﴾).(١
ﺴﹺﻨ Q
ﻚ ﻧQﺠ`ﺰﹺﻱ ﺍﻟﹾﻤYﺤ` ِ
﴿ Qﻭﹶﻟﻤﱠﺎ Qﺑ ﹶﻠ ﹶﻎ ﹶﺃﺷ Yﱠﺪﻩ YﻭQﺍﺳ`ﺘQﻮQﻯ ﺁﺗ̀QﻴﻨQﺎ Yﻩ Yﺣﻜﹾﻤﹰﺎ Qﻭ Oﻋﻠﹾﻤﹰﺎ Qﻭ ﹶﻛ ﹶﺬOﻟ Q
ﺑﻌﺪ ﺃﻥ ﺁﺗﺎﻩ ﺍﷲ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﻢ ﺍﳌﺪﻳﻨﺔ ،٬ﻋﺎﺻﻤﺔ ﻓﺮﻋﻮﻥ ﻫﺎ ﳓﻦ ﻧﺪﺧﻞ ﻣﻊ ﻣﻮﺳﻰ
ﺍﻟﱵ ﻣﻸﻫﺎ ﺑﺎﻟﻔﺴﺎﺩ ﻭﺍﻟﻄﻐﻴﺎﻥ ﻭﻗﺘﻞ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻷﻋﺮﺍﺽ ﻭﺗﺴﺨﲑ ﺍﳌﺴﺘﻀﻌﻔﲔ ﳋﺪﻣﺔ
ﺁﻟﺘﻪ ﺍﻹﺟﺮﺍﻣﻴﺔ ﺍﻟﻀﺨﻤﺔ ،٬ﻭﻫﺎ ﻫﻮ ﻣﻮﺳﻰ ﻳﻘﺘﺮﺏ ﻣﻦ ﺭﺟﻠﲔ ﺃﺣﺪﳘﺎ ﻣﺆﻣﻦ ﺇﺳﺮﺍﺋﻴﻠﻲ ،٬ﻭﺍﻵﺧ ـﺮ
ﺭﺟﺲ ﻣﻦ ﺟﻨﻮﺩ ﻓﺮﻋﻮﻥ ﻳﺮﻳﺪ ﺗﺴﺨﲑﻩ ﻭﺇﺫﻻﻟﻪ ،٬ﻭﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻳﺄﰉ ﺍﻟﺬﻝ ﻭﺍﳌﻬﺎﻧﺔ ﺍﻟﱵ ﺿﺎﻕ zـﺎ
ﻓﻴﻘﺘﻞ ﺍﻟﻠﻌﲔ ﻭﻳﺼﻔﻪ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺻﻨﻴﻌﺘﻪ،٬ ﺫﺭﻋﹰﺎ ﻣﻌﻈﻢ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،٬ﻭﻳﺒﺎﺩﺭ ﻣﻮﺳﻰ
ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻋﺪﻭ ﷲ ﻣﻀﺪ ﻟﻌﺒﺎﺩ ﺍﷲ ،٬ﺑÑﻴﻦ ﻟﻜﻞ ﺻﺎﺣﺐ ﻓﻄﺮﺓ ﺳﻠﻴﻤﺔ،٬ﻛﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻠﻌ ـﲔ
ﻣﻊ ﻓﺮﻋﻮﻥ ﻭﺣﺰﺑﻪ ﺍﻟﺸﻴﻄﺎﱐ ﺍﻟﻠﻌﲔ ،٬ﻣﻌﺮﻛﺔ ﻏﲑ ﻣﺘﻜﺎﻓﺌ ـﺔ ﺍﻟﻔﺮﻋﻮﱐ ،٬ﻭﺗﺒﺪﺃ ﻣﻌﺮﻛﺔ ﻣﻮﺳﻰ
ﺑﺎﻟﻘﻴﺎﺳﺎﺕ ﺍﳌﺎﺩﻳﺔ.
ﻼ ﺑﺎﷲ ﺃﻥ ﻳﻨﺠﻴﻪ ﻣﻦ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ ،٬ﻻﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺧﺎﺋﻔﹰﺎ ﻳﺘﺮﻗﺐ ،٬ﻣﺘﻮﺳ ﹰ ﻓﻴﺨﺮﺝ ﻣﻮﺳﻰ
،٬ﺑﻞ ﻟﻴﺘﺴﲎ ﻟﻪ ﲪﻞ ﺭﺍﻳﺔ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ(. ﻃﻠﺒﹰﺎ ﻟﻠﺤﻴﺎﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﻫﻲ ﺳﺠﻦ ﻷﻣﺜﺎﻝ ﻣﻮﺳﻰ
ﻭﻣﻮﺳﻰ ﻫﻨﺎ ﱂ ﳛﻤﻞ ﻓﺄﺳﹰﺎ ﻟﻴﻜﺴﺮ ﺻﻨﻤﹰﺎ ﳝﺜﻞ ﻋﻘﺎﺋﺪ ﺍﻟﻘﻮﻡ ﺍﻟﻀﺎﻟﲔ ،٬ﺑﻞ ﲪﻞ ﻋﻠﻴﻬﻢ ﻣﺒﺎﺷﺮﺓ
ﻭﻗﺘﻞ ﺃﺣﺪﻫﻢ ﻭﺣﺎﻭﻝ ﻗﺘﻞ ﺍﻵﺧﺮ ،٬ﻭﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺃﻛﺜﺮ ﺗﻘﺪﻣﹰﺎ ﻣﻦ ﺳﺎﺑﻘﺘﻬﺎ ،٬ﻭﺑﻌﺪ ﻏﻴﺒ ـﺔ ﻋﺸ ـﺮ
ﺇﱃ ﻣﺼﺮ ،٬ﻋﺎﺩ ﻣﻮﺳﻰ ﰲ ﺃﺣﻀﺎﻥ ﻧﱯ ﻋﻈﻴﻢ ﻫﻮ ﺷﻌﻴﺐ ﺳﻨﻮﺍﺕ ﻗﻀﺎﻫﺎ ﻣﻮﺳﻰ
ﻭﻫﺬﻩ ﺍﳌﺮﺓ ﳛﻤﻞ ﺭﺳﺎﻟﺔ ﺇﱃ ﺍﻟﻄﺎﻏﻴﺔ ﻓﺮﻋﻮﻥ ،٬ﺭﺳﺎﻟﺔ ﲪﻠﻬﺎ ﻭﻫﻮ ﰲ ﻃﺮﻳﻖ ﺍﻟﻌﻮﺩﺓ ﻭﲪﻞ ﻣﻌﻬﺎ )ﻻ
ﻚ ﻳQﺎ ﻣYﻮﺳQﻰ﴾) ،٬(٢ﻭﺳﺒﺤﺎﻧﻪ
ﻚ ﹺﺑQﻴﻤOﻴﹺﻨ Q
ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ( ،٬ﻗﺎﻝ ﻟﻪ ﺟﺒﺎﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽQ ﴿ :ﻭﻣQﺎ Oﺗ ﹾﻠ Q
ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ﲟﺎ ﰲ ﳝﲔ ﻣﻮﺳﻰ ،٬ﻋﺼﺎ ﲝﺴﺐ ﻗﻴﺎﺳﺎﺕ ﺍﶈﺠﻮﺑﲔ ﺑﺎﳌﺎﺩﺓ ،٬ﻻ ﳝﻜ ـﻦ ﺃﻥ ﺗﻜ ـﻮﻥ
ﻗﻮﺍﺕ ﻓﺮﻋﻮﻥ ﺍﳌﺴﻠﺤﺔ ﺑﺄﺣﺪﺙ ﺃﻧﻮﺍﻉ ﺍﻷﺳﻠﺤﺔ ﰲ ﺣﻴﻨﻬﺎ ،٬ﻭﻟﻜﻦ ﺳﻼﺣﹰﺎ ﻳﻘﺎﺗﻞ ﺑﻪ ﻣﻮﺳﻰ
ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻠﻬﺎ ﺣﻴﺔ ﺗﺴﻌﻰ ﺑﻘﻮﺗﻪ ﺍﻟﱵ ﻗﺎﻣﺖ zﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،٬ﻭﺟﻌ ـﻞ ﻳ ـﺪ
ﻣﻮﺳﻰ ﺑﻴﻀﺎﺀ ﻣﻦ ﻏﲑ ﺳﻮﺀ ﺁﻳﺔ ﺃﺧﺮﻯ.
ﻭﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻋﻈﻴﻤﺔ ،٬ﻭﻟﻜﻦ ﺳﻼﺡ ﻣﻮﺳﻰ ﱂ ﻳﻜﻦ ﺍﻟﻌﺼﺎ ﺃﻭ ﺍﻟﻴﺪ ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻌﺠ ـﺰﺓ،٬
ﺑﻞ ﺇﻥ ﺳﻼﺡ ﻣﻮﺳﻰ ﺍﻟﻘﻮﻱ ﺍﻟﺬﻱ ﻻ ﻳﻘﻬﺮ ﻫﻮ) :ﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ( ،٬ﻭﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ
ﳌﻮﺳﻰ ﺇﻻ ﻟﲑﻯ ﻣﻦ ﺁﻳﺎﺕ ﺭﺑﻪ ﺍﻟﻜﱪﻯ .ﻭﺩﺧﻞ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﻟﻄﺎﻏﻴﺔ ﻓﺮﻋﻮﻥ ﻭﻫﻮ ﳛﻤﻞ ﰲ ﺻﺪﺭﻩ
ﺫﻟﻚ ﺍﳌﻌﲎ ﺍﻟﻌﻈﻴﻢ) :ﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ( ،٬ﺫﻟﻚ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺻﱠﻴﺮ ﻓﺮﻋﻮﻥ ﻭﻫﺎﻣﺎﻥ ﻭﺟﻨﻮﺩﳘﺎ ﰲ ﻋﲔ
ﺃﺧﺲ ﻣﻦ ﺍﻟﺬﺑﺎﺏ ،٬ﺑﻞ ﱂ ﻳﻜﻮﻧﻮﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ ،٬ﻭﻫﺘﻒ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻣﻮﺳﻰ
ﻚ ﻭQﺍﻟﺴﱠﻼ Yﻡ Qﻋﻠﹶﻰ Qﻣ ﹺﻦ ﺍﱠﺗQﺒ Qﻊ ﺍﻟﹾﻬYﺪQﻯ * ﹺﺇﻧﱠﺎ ﹶﻗ `ﺪ ﺃﹸﻭ Oﺣ Qﻲ
ﰲ ﳎﻠﺲ ﻓﺮﻋﻮﻥ ﴿ :ﹺﺟ ﹾﺌﻨQﺎ Qﻙ ﺑﹺﺂQﻳ wﺔ Oﻣ `ﻦ Qﺭﱢﺑ Q
ﺏ QﻭQﺗ QﻮﻟSﻰ﴾) ،٬(١ﻭﺃﺧﺬ ﺍﻟﻄﺎﻏﻴﺔ ﻳﻜﺎﺑﺮ ﻭﳚﺎﺩﻝ ،٬ﻣﻦ ﺭﺑﻜﻤﺎ ؟ …
ﺏ Qﻋﻠﹶﻰ Qﻣ `ﻦ ﹶﻛ Sﺬ Q
ﺇﹺﻟﹶ̀ﻴﻨQﺎ ﹶﺃ Sﻥ ﺍﹾﻟ Qﻌﺬﹶﺍ Q
ﺤ ﹺﺮ Qﻙ Qﻳ ـﺎ
ﺴ`
ﺿﻨQﺎ ﹺﺑ ِ
ﺨ ﹺﺮ QﺟﻨQﺎ Oﻣ `ﻦ ﺃﹶ̀ﺭ O
ﻣﺎ ﺑﺎﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ؟ … ﰒ ﺃﻋﺮﺽ ﺍﻟﻠﻌﲔ﴿ :ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹺﺟ ﹾﺌQﺘﻨQﺎ OﻟYﺘ `
ﺖ Qﻣﻜﹶﺎﻧ ـﹰﺎ
ﺨ OﻠﻔﹸﻪQ Yﻧﺤ`ﻦ YﻭQﻻ ﹶﺃ̀ﻧ ـ Q
ﻚ ﻣ̀QﻮﻋOﺪﹰﺍ ﻻ ﻧ` Y
ﺤ ﹴﺮ Oﻣ ﹾﺜ Oﻠ Oﻪ ﻓﹶﺎ `ﺟ Qﻌ ﹾﻞ ﺑ̀QﻴQﻨﻨQﺎ Qﻭﺑ̀QﻴQﻨ Q
ﺴ`
ﻚ ﹺﺑ ِ
ﻣYﻮﺳQﻰ * ﹶﻓ ﹶﻠQﻨ ﹾﺄOﺗQﻴﱠﻨ Q
ﻯ﴾).(٢
ﺳQ Yﻮ ¤
ﻭﺗﻜﱪ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻭﺣﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ،٬ﻓﺄﹸﻏﺮﹺﻗﻮﺍ ﰲ ﲝﺮ ﺁﺛﺎﻣﻬﻢ ﻟﻴﻜﻮﻧﻮﺍ ﻋﱪﺓ ﻟﻔﺮﺍﻋﻨ ـﺔ
ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﺟﻨﻮﺩﻫﻢ ،٬ﻓﻬﻞ ﻣﻦ ﻣﻌﺘﱪ ﻗﺒﻞ ﺃﻥ ﲢﻖ ﺍﻟﻜﻠﻤﺔ.
ﻼ ﺁﺧﺮ ،٬ﻫﺬﻩ ﺍﳌﺮﺓ ﺑﺎﻟﻠﲔ ﻟﻌﻞ ٢ﺑﻌﺪ ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﻣﻦ ﻣﺪﻳﻦ ﺍﲣﺬﺕ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳊﻖ ﺷﻜ ﹰ
ﻓﺮﻋﻮﻥ ﺃﻭ ﺃﺣﺪ ﺃﻋﻮﺍﻧﻪ ﺃﻭ ﺟﻨﻮﺩﻩ ﻳﺘﺬﻛﺮ ﺃﻭ ﳜﺸﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﻳﺪﻳﻦ ﺑ ـﺪﻳﻦ ﻳﻌﻘ ـﻮﺏ
ﺕ ﻣﻮﺳ ـﻰ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺰﻳﺰﹰﺍ ﻭﻭﺯﻳﺮﹰﺍ ﳌﻠﻜﻬﻢ ﺍﻟﺴﺎﺑﻖ ،٬ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﻔﺘ ـﺮﺓ ﱂ ﻳ ـﺄ Ø ﻭﻳﻮﺳﻒ
ﻭﺇﺳﺤﺎﻕ ﻭﺇﺑﺮﺍﻫﻴﻢ ،٬ﻭﻫﻲ ﺍﳊﻨﻔﻴﺔ ،٬ﻣﻊ ﺃ_ﺎ ﻛﺎﻧ ـﺖ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻟﻨﺎﺳﺨﺔ ﻟﺸﺮﻳﻌﺔ ﻳﻌﻘﻮﺏ
ﳏﺮﻓﺔ ﻭﻻ ﻳﻌﻤﻞ zﺎ ﺇﻻ ﲝﺴﺐ ﺃﻫﻮﺍﺀ ﻭﲣﺮﺻﺎﺕ ﻋﻠﻤﺎﺀ ﺩﻳﻦ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ.
ﰲ ﻣﺼﺮ ،٬ﻟﻌ ـﻞ ٣ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻋﻘﻮﺑﺎﺕ ﺇﳍﻴﺔ ﻭﺁﻳﺎﺕ ﺭﺑﺎﻧﻴﺔ ،٬ﺭﺍﻓﻘﺖ ﺩﻋﻮﺓ ﻣﻮﺳﻰ
ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﺃﻭ ﺍﳌﺘﻜﱪﻳﻦ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺜﻞ ﻗﺎﺭﻭﻥ ﻳﺆﻣﻦ ،٬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑ ـﺎﺕ ﻫ ـﻲ ﺇﻥ
ﻟﻴﺪﻋﻮ ﺍﷲ ﻓﲑﻓ ـﻊ ﻣﺎﺀﻫﻢ ﺻﺎﺭ ﺩﻣﹰﺎ ،٬ﻭﺍﻣﺘﻸﺕ ﺃﺭﺿﻬﻢ ﺑﺎﻟﻀﻔﺎﺩﻉ ،٬ﻭﻛﺎﻧﻮﺍ ﻳﺘﻮﺳﻠﻮﻥ ﲟﻮﺳﻰ
ﻋﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ ،٬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺆﻣﻦ ﳌﻮﺳﻰ ﺇﻻ ﺫﺭﻳﺔ ﻣﻦ ﻗﻮﻣﻪ ،٬ﻭﻳﺎ ﻟﻸﺳﻒ ﻭﻳﺎ ﻟﻠﺤﺴ ـﺮﺓ ﻋﻠ ـﻰ
ﺍﻟﻌﺒﺎﺩ.
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ،٬ﻭﺧﺮﻭﺟﻬﻢ ﻣ ـﻦ ٤ﰲ _ﺎﻳﺔ ﺍﻟﺪﻋﻮﺓ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻫﺠﺮﺓ ﻣﻮﺳﻰ
ﻣﺼﺮ ﺧﺎﺋﻔﲔ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻪ ﻭﺣﺰﺑﻪ ﻭﺟﻨﻮﺩﻩ ﺃﻥ ﻳﺘﺴﻠﻄﻮﺍ ﻋﻠﻴﻬﻢ ﻭﻳﺆﺫﻭﻫﻢ ﻭﻳﻘﺘﻠﻮﻫﻢ ،٬ﻓﻠﻤ ـﺎ
ﺗﺮﺍﺀﺕ ﺍﻟﻔﺌﺘﺎﻥ ﻇﻬﺮ ﻫﺬﺍ ﺍﳋﻮﻑ ﺍﳌﺴﺘﺸﺮﻱ ﰲ ﲨﺎﻋﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺆﻣﻨﺔ ﺇﳝﺎﻧﹰﺎ ﺿﻌﻴﻔﹰﺎ ﻣﺘﺰﻟ ـﺰ ﹰﻻ.
ﺯﺟﺮﻫﻢ ﻭﻧﺒﻬﻬﻢ ﺃ_ﻢ ﻣﻬﺎﺟﺮﻭﻥ ﺇﱃ ﻓﻘﺎﻟﻮﺍ ﺇﻧﺎ ﳌﺪﺭﻛﻮﻥ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ .ﻭﻟﻜﻦ ﻣﻮﺳﻰ
،٬ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ،٬ﻗﺎﻝ :ﻛﻼ ﺇﻥ ﻣﻌﻲ ﺭﰊ ﺳﻴﻬﺪﻳﻦ ،٬ﻓﻨﺠﺎ ﲨﺎﻋﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻛﺮﺍﻣﹰﺎ ﳌﻮﺳﻰ
ﻭﺃﻟﻒ ﻋﲔ ﻷﺟﻞ ﻋﲔ ﺗﻜﺮﻡ ،٬Úﻭﺃﻏﺮﻕ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻓﺒﻌﺪﹰﺍ ﳍﻢ.
א
ﻫﻲ ﻣﻦ ﺃﻋﻘﺪ ﻭﺃﺻﻌﺐ ﺃﻧﻮﺍﻉ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﺫﻟﻚ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺩﻋﻮﺓ ﻋﻴﺴﻰ
ﻷ_ﺎ ﻛﺎﻧﺖ ﰲ ﳎﺘﻤﻊ ﺍﳌﻔﺮﻭﺽ ﺃﻧﻪ ﳎﺘﻤﻊ ﺇﳝﺎﻥ ﱂ ﺗﺘﻠﻮﺙ ﻋﻘﺎﺋﺪﻩ ﺑﺸﺮﻙ ﻭﺛﲏ ﺑ ـﱢﻴ ﹴﻦ ،٬ﻛﻤ ـﺎ ﺃﻥ
ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻮﺍﺟﻬﺔ ﻋﻠﻤﺎﺀ ﻭﺃﺣﺒﺎﺭ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻤﺮﺳﲔ ﺑ ـﺎﻟﻜﻼﻡ ﻭﺍﳉ ـﺪﻝ ﰲ ﻋﻴﺴﻰ
ﺍﻟﻌﻘﺎﺋﺪ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ،٬ﻭﳍﺬﺍ ﺍﻣﺘﺎﺯﺕ ﺩﻋﻮﺓ ﻋﻴﺴﻰ ﺑﺄﻣﻮﺭ ،٬ﻣﻨﻬﺎ:
١ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ:
ﻭﺣﻮﺍﺭﻳﻪ ﺍﻻﺛﻨﺎ ﻋﺸﺮ ،٬ﻭﻛﺎﻥ ﻫ ـﺬﺍ ﺍﻟﺰﻫ ـﺪ ﻭﻛﺎﻥ ﺃﺑﺮﺯ ﻣﺼﺪﺍﻕ ﳍﺬﺍ ﺍﻟﺰﻫﺪ ﻫﻮ ﻋﻴﺴﻰ
ﰲ ﺇﻇﻬﺎﺭﻩ ﺇﱃ ﺍﻟﻨﺎﺱ ،٬ﻋﻼﺟﹰﺎ ﳊﺎﻟﺔ ﺍﻟﺘﺮﻑ ﺍﳌﺴﺘﺸﺮﻳﺔ ﰲ ﻋﻠﻤ ـﺎﺀ ﺑ ـﲏ ﺍﻟﺬﻱ ﺑﺎﻟﻎ ﻋﻴﺴﻰ
ﺇﺳﺮﺍﺋﻴﻞ ،٬ﺍﻟﺬﻳﻦ ﺃﻧﺴﻮﺍ ﺍﳊﻴﺎﺓ ﲢﺖ ﺳﻠﻄﺔ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺮﻭﻣﺎﻥ ،٬ﻭﺃﻣﺴﻮﺍ ﻛﺎﳊﻴﻮﺍﻧﺎﺕ ﰲ ﺍﳌﻌ ـﺎﻟﻒ ﻻ
ﻳﻬﻤﻬﻢ ﺇﻻ ﺍﻟﺘﻘﻤﻢ ﻭﺍﻻﻛﺘﺮﺍﺵ.
ﻭﺣﻮﺍﺭﻳﻮﻩ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻴﻬﻮﺩ ﺑﻞ ﻭﻟﻠﻨﺎﺱ ﲨﻴﻌﹰﺎ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭzﺬﺍ ﺃﻇﻬﺮ ﻋﻴﺴﻰ
ﻋﻠﻴﻪ ﺣﺎﻝ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﺍﻟﻌﺎﻣﻞ ﺍﳌﺨﻠﺺ ﷲ ﻣﻦ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ،٬ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠ ـﻰ ﺍﻵﺧ ـﺮﺓ،٬
ﻭﺧﺼﻮﺻﹰﺎ ﰲ ﺍËﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺃ_ﻜﻬﺎ ﺍﻟﺘﺴﻠﻂ ﺍﻟﻄﺎﻏﻮﰐ ،٬ﻭﱂ ﻳﺒ Þﻖ ﻓﻴﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ ﺭﻏﻴ ـﻒ
ﻳﻘﺘﺎﺗﻮﻥ ﺑﻪ ﺑﻜﺮﺍﻣﺔ ،٬ﻛﻤﺎ ﻭﱂ ﻳﺒ Þﻖ ﳍﻢ ﻣﻨﻬﺞ ﻓﻜﺮﻱ ﺳﻠﻴﻢ ﻳﺴﺘﻀﻴﺌﻮﻥ ﺑﻪ ،٬ﺑﻌ ـﺪ ﺃﻥ ﺃﻏ ـﺮﻗﻬﻢ ﰲ
ﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﻼﻗﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ.
ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺯﻫﺪ ﻋﻴﺴﻰ ﻭﺣﻮﺍﺭﻳﻪ ﻓﻀﻴﺤﺔ ﺃﺧﺰﺕ ﻋﻠﻤﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺃﻇﻬ ـﺮﺕ ﻟﻠﻨ ـﺎﺱ
ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﻮﱘ ،٬ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺴﻠﻜﻪ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﻭﺍﻟﻘﺎﺋﺪ ﺍﻹﳍﻲ ،٬ﻟﻴﻜﻮﻥ ﻧﻮﺭﹰﺍ
ﻳﺴﺘﻀﻲﺀ ﺑﻪ ﺍﻟﻨﺎﺱ ﻭﻳﻘﺘﺪﻭﻥ ﺑﻪ ،٬ﻭﳐﻠﺼﹰﺎ ﳍﻢ ﻣﻦ ﺳﻠﻄﺔ ﺍﻟﻄﺎﻏﻮﺕ ،٬ﻭﻗﺎﺋﺪﹰﺍ ﺇﱃ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ.
ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ﴾).(١
ﻫQ Yﻮ ﺳ̀YﺒﺤQﺎQﻧﻪ YﻋQﻤﱠﺎ Yﻳ `
ﻭﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻫﻲ ﺷﺮﻙ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻓﻬﻢ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺘﺮﻙ ﺍﳉﻬﺎﺩ ﻭﺭﻓﺾ ﺗﻮﺍﺟ ـﺪ
ﻗﻮﺍﺕ ﺍﻟﺮﻭﻣﺎﻥ ﺍﻟﻜﺎﻓﺮﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ ،٬ﺃﺭﺽ ﺍﳌﻮﺣﺪﻳﻦ ،٬ﺑﻞ ﻋﻤﻠﻮﺍ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺩﻭﻟﺔ ﺍﶈﺘﻞ
ﻭﺍﻟﻄﺎﻏﻮﺕ ﻭﺗﺜﺒﻴﺖ ﺳﻠﻄﺎﻧﻪ ﺑﺪﻓﻊ ﺍﳉﺰﻳﺔ ﻟﻘﻴﺼﺮ ﺍﻟﺮﻭﻡ ،٬ﻟﻴﻤﺴﻮﺍ zﺬﺍ ﺍﻟﻌﻤﻞ ﻋﺒ ـﺪﺓ ﻃ ـﺎﻏﻮﺕ ﻻ
ﻣﻮﺣﺪﻳﻦ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ،٬ﻭﺇﻥ ﺍﺩﻋﻮﺍ ﺫﻟﻚ ،٬ﰒ ﺇ_ﻢ ﺗﺎﺑﻌﻮﺍ ﻋﻠﻤﺎﺀﻫﻢ ﻋﻨﺪﻣﺎ ﺧﺎﻟﻔﻮﺍ ﺷﺮﻳﻌﺔ ﺍﻷﻧﺒﻴ ـﺎﺀ
ﻭﺍﻷﻭﺻﻴﺎﺀ ،٬ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﻀﺎﻟﲔ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻷﻥ ﺍﻟﻌﻠﻤ ـﺎﺀ ﺍﻟﻀ ـﺎﻟﲔ
ﻳﻀﻌﻮﻥ ﺭﺃﻳﻬﻢ ﻣﻘﺎﺑﻞ ﺗﺸﺮﻳﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﻳﻄﺎﻟﺒﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﺗﺒﺎﻋﻬﻢ ،٬ﻭﻳﻮﳘﻮﻥ ﺍﻟﻨﺎﺱ ﺃﻥ ﻃﺎﻋﺘﻬﻢ
ﻫﻲ ﻃﺎﻋﺔ ﺍﷲ ،٬ﺑﻴﻨﻤﺎ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺗﻜﻮﻥ ﻃﺎﻋﺘﻬﻢ ﻃﺎﻋﺔ ﻟﻠﺸﻴﻄﺎﻥ ﻟﻌﻨﻪ ﺍﷲ ﻭﺃﺧﺰﺍﻩ.
ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻭﻳﺒﲔ ﳍﻢ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻹﳍﻴﺔ ﻭﻳﺪﻋﻮﻫﻢ ﻟﻺﺧﻼﺹ ﰲ ﻭﳍﺬﺍ ﺍﻧﱪﻯ ﻋﻴﺴﻰ
ﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺮﺓ ،٬ﻭﻟﻠﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﳏﺎﺭﺑﺘﻪ ﻭﻫﺪﻡ ﺃﺭﻛﺎﻥ ﺩﻭﻟﺘ ـﻪ ﺍﻻﻗﺘﺼ ـﺎﺩﻳﺔ
ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ ﻣﺮﺓ ﺃﺧﺮﻯ.
ﺍﻟﻨﺎﺱ ﻟﻠﺘﻤﺮﺩ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،٬ﺍﻟﺬﻳﻦ ﻧﺼÑﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﺘﺸ ـﺮﻳﻊ ﻳﺪﻋﻮ ﻋﻴﺴﻰ
ﻣﻘﺎﺑﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﺩﻋﻮﺍ ﺍﻟﻨﺎﺱ ﻟﻄﺎﻋﺘﻬﻢ ﻭﺍﻗﺘﻔﺎﺀ ﺁﺛﺎﺭﻫﻢ ،٬ﻓﺄﺿﻠﻮﺍ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺃﻥ ﻛ ـﺎﻧﻮﺍ
ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﺿﺎﻟﲔ ،٬ﺣﻴﺚ ﺟﻌﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺃﺭﺑﺎﺑﹰﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
٣ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ:
ﺑﺪﻭﻥ ﻋﺪﻝ ﻭﺭﲪﺔ ﲤﺴﻲ ﺍﳊﻴﺎﺓ ﻣﻈﻠﻤﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻻ ﺍﳊﻴ ـﻒ ﻭﺍﳉ ـﻮﺭ ﻭﺍﻟﻘﺴ ـﻮﺓ ﻭﺍﻷﱂ،٬
ﻭﺍﻟﻄﺎﻏﻮﺕ ﺑﻼ ﻋﺪﻝ ﻭﻻ ﺭﲪﺔ ،٬ﻓﺒﺎﳉﻮﺭ ﻭﺍﻟﻐﻠﻈﺔ ﻭﺍﻟﻘﺴﻮﺓ ﻳﺒﻘﻰ ﻓﺮﻋﻮﻥ ﻭﳕﺮﻭﺩ ﻭﻗﻴﺼﺮ ﻭﺃﻣﺜﺎﳍﻢ
ﻋﻠﻰ ﻛﺮﺳﻲ ﺍﳊﻜﻢ ،٬ﻭﻳﺴﻴﻄﺮﻭﻥ ﻋﻠﻰ ﺩﻓﺔ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ،٬ﻟﻴﻘﻮﺩﻭﺍ ﺃﺗﺒﺎﻋﻬﻢ ﻭﻣ ـﻦ ﺳ ـﺎﺭ ﰲ
ﺭﻛﺒﻬﻢ ﺇﱃ ﻫﺎﻭﻳﺔ ﺟﻬﻨﻢ ،٬ﻭﻣﻦ ﻳﺘﻮﻗﻊ ﻣﻦ ﻃﺎﻏﻴﺔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ،٬ﻳﻜﻮﻥ ﻛﻤﻦ ﻳﺮﻳ ـﺪ ﺃﻥ
ﻳﺸﻢ ﻣﻦ ﺟﻴﻔﺔ ﺃﻭ ﳒﺎﺳﺔ ﺭﳛﹰﺎ ﻃﻴﺒﺔ.
ﻫﻮ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ،٬ﻭﻫﻜﺬﺍ ﺍﻧﻄﻠﻖ ﻋﻴﺴﻰ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻼﺡ ﺍﻟﻘﻮﻱ ﺑﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ
ﻳﻨﺸﺮ ﻭﻳﺪﻋﻮ ﻟﻠﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ﰲ ﺍËﺘﻤﻊ ،٬ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﺿﻴﻌﻪ ﻋﻠﻤﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،٬ﻋﻨﺪﻣﺎ ﺍﺳ ـﺘﺄﺛﺮﻭﺍ
ﺑﺄﻣﻮﺍﻝ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺃﺧﺬﻭﺍ ﻳﺸﺮﻋﻮﻥ ﻭﻓﻖ ﺃﻫﻮﺍﺋﻬﻢ ﻭﲣﺮﺻﺎŸﻢ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳋﺮﻗﺎﺀ ،٬ﻭﺍﻟﺮﲪﺔ ﺍﻟ ـﱵ ﱂ
ﺩﻋﻮﺓ ﴰﻮﻟﻴﺔ ﻋﺎﻣﺔ ،٬ﻓﻜﺄﻥ ﻓﻴﻬﺎ ﻣﺎ ﰲ ﺩﻋﻮﺍﺕ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺯﻳﺎﺩﺓ ،٬ﻭﻫ ـﺬﺍ ﺩﻋﻮﺓ ﳏﻤﺪ
ﻉ ﹶﻟ ﹸﻜ `ﻢ
ﺍﳌﻌﲎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ،٬ﻓﻤﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻛﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﺷ Qﺮ Q
ﻚ QﻭﻣQﺎ Qﻭﺻﱠ̀ﻴﻨQﺎ ﹺﺑ Oﻪ ﹺﺇ̀ﺑﺮQﺍﻫOﻴ Qﻢ QﻭﻣYﻮﺳQﻰ QﻭﻋOﻴﺴQﻰ ﹶﺃ ﹾﻥ
Oﻣ Qﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﻣQﺎ Qﻭﺻﱠﻰ ﹺﺑ Oﻪ ﻧYﻮﺣﹰﺎ ﻭQﺍSﻟﺬOﻱ ﺃﹶ̀ﻭﺣ̀QﻴﻨQﺎ ﹺﺇﻟﹶ̀ﻴ Q
ﺃﹶﻗOﻴﻤYﻮﺍ ﺍﻟﺪﱢﻳ Qﻦ﴾).(١
ﻓﻨﺠﺪ ﺍﻟﺮﺳﻮﻝ ﻭﻗﻒ ﻳﻘﺎﺭﻉ ﻋﻠﻤﺎﺀ ﺛﻼﺙ ﺩﻳﺎﻧﺎﺕ ﺇﳍﻴﺔ ﳏ ﱠﺮﻓﺔ ،٬ﻫﻲ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺴﻴﺤﻴﺔ
ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ،٬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﺑﻮﺟﻪ ﻋﺎﱂ ﺇﳍﻲ ﻣﻨﺤﺮﻑ ﺳﻮﺍﺀ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﰲ ﺍﻟﺘﺸﺮﻳﻊ
ﻭﻓﻖ ﻫﻮﺍﻩ ،٬ﺃﺻﻌﺐ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺑﻮﺟﻪ ﻭﺛﲏ ﺃﻭ ﻣﻠﺤﺪ ﻻ ﻳﺆﻣﻦ ﺑﻮﺟﻮﺩ ﺍﷲ ،٬ﻭﺫﻟﻚ ﻷﻥ
ﺍﻟﻌﺎﱂ ﺍﻹﳍﻲ ﺍﻟﻀﺎﻝ ﻳﺘﺄﻭﻝ ﻛﻼﻡ ﺍﷲ ﻭﻓﻖ ﻫﻮﺍﻩ ﻭﻳﺮﺳﻢ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﳍﻴﺔ ﻭﻓﻖ ﻫﻮﺍﻩ ﻭﻳﻀﻊ ﺍﳊﺠﺞ
) :ﻛﻞ ﻣﻔﺘﱳ ﻭﺍﳌﻐﺎﻟﻄﺎﺕ ﻟﻴﺜﺒﺖ ﺃﻥ ﺑﺎﻃﻠﻪ ﺣﻖ ،٬ﻓﺼﺎﺣﺐ ﺍﻟﻔﺘﻨﺔ Úﻣﹶﻠ ﹼﻘﻰ ﺣﺠﺘﻪ ،٬ﻛﻤﺎ ﻗﺎﻝ
ﻣﻠﻘﻰ ﺣﺠﺘﻪ ﺇﱃ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺗﻪ ،٬ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﺃﺣﺮﻗﺘﻪ ﻓﺘﻨﺘﻪ ﰲ ﺍﻟﻨﺎﺭ( ).(٢
ﺑﺎﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ،٬ﳌﺎ ﺍﺳﺘﻄﺎﻉ ﻧﱯ ﻏﲑﻩ ﺍﻟﻨ ـﻬﻮﺽ ﻭﻣﻦ ﻫﻨﺎ ﺃﻗﻮﻝ :ﻟﻮ ﱂ ﻳﻨﻬﺾ ﳏﻤﺪ
zﺎ ،٬ﻓﺘﺤﻤﻞ ﺑﺄﰊ ﻭﺃﻣﻲ ﻣﺎ ﱂ ﻳﺘﺤﻤﻠﻪ ﺑﺸﺮ ﻏﲑﻩ ،٬ﻭﻗﺎﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻳﻘﺎﺭﻉ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ
ﺑﺎﺑﻪ ،٬ﻛﻤﺎ ﻭﺻﻔﻪ ﻫﻮ: ﺍﳌﺘﺴﻠﻄﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،٬ﻣﺮﺓ ﺑﻌﻠﻤﻪ ﺍﻟﺬﻱ ﱂ ﻳﺘﺤﻤﻠﻪ ﻏﲑﻩ ﺳﻮﻯ ﻋﻠﻲ
)ﺃﻧﺎ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻲ ﺑﺎ¯ﺎ( ،٬ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﻳﻘﺎﺭﻋﻬﻢ ﺑﺎﻟﻘﻮﺓ ﺍﻟﱵ ﺍﺳﺘﻤﺪﻫﺎ ﻣﻦ ﺗﻮﻛﻠﻪ ﻋﻠ ـﻰ ﺍﷲ
ﻼ ،٬ﻭﻗﻒ ﰲ ﺍﻟﻄﺎﺋﻒ ﳑﺘﻠﺌﹰﺎ ﺑﺎﻷﱂ ﻋﻠﻰ ﺃﺣﺠﺎﺭ ﺃﺩﻣﺖ ﺑﺪﻧﻪ ﺍﻟﺸﺮﻳﻒ ﻳﻨﺎﺟﻲ
ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻑ ﻟﻪ ﻣﺜﻴ ﹰ
ﺭﺑﻪ ﺑﻜﻠﻤﺎﺕ ﻻ ﺗﺰﺍﻝ ﺗﺮﺗﻌﺶ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻋﻨﺪ ﲰﺎﻋﻬﺎ ﻭﺗﻔﻴﺾ ﺃﻋﻴﻨﻬﻢ ﻣﻦ ﺍﻟﺪﻣﻊ) :ﺇﳍﻲ ﺇﻟﻴﻚ
ﺃﺷﻜﻮ ﺿﻌﻒ ﻗﻮﰐ ﻭﻗﻠﺔ ﺣﻴﻠﱵ ﻭﻫﻮﺍﱐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،٬ﺇﱃ ﻣﻦ ﺗﻜﻠﲏ ﻳﺎﺭﺏ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻭﺃﻧﺖ
ﺭﰊ ،٬ﺇﱃ ﻋﺪﻭ ﻣﻠﻜﺘﻪ ﺃﻣﺮﻱ ،٬ﺃﻡ ﺇﱃ ﺑﻌﻴﺪ ﻓﻴﺘﺠﻬﻤﲏ ،٬ﺇﻥ ﱂ ﺗﻜﻦ ﻏﻀﺒﺖ ﻋﻠ ـ ﱠﻲ ﻓ ـﻼ ﺃﺑ ـﺎﱄ
…().(٣
ﻻ ﻳﺒﺎﱄ ﻋﻨﺪﻣﺎ ﻳﻐﺮﻱ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻬﺎﺀ ﺻﺒﻴﺎ_ﻢ ﻟﲑﻣﻮﻩ ﺑﺎﳊﺠﺎﺭﺓ ﻭﺗﺴﻴﻞ ﻣﻦ ﺑﺪﻧ ـﻪ ﳏﻤﺪ
ﺍﻟﺪﻣﺎﺀ ﻭﻳﻬﺎﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،٬ﻭﻻ ﻳﺒﺎﱄ ﺇﻥ ﻛﺬﺑﻪ ﺍﻟﻨﺎﺱ ،٬ﻭﻟﻜﻨﻪ ﻳﺘﺄﱂ ﻋﻨﺪﻣﺎ ﻻ ﻳﺆﻣﻨﻮﻥ ،٬ﻷﻧﻪ ﻳ ـﺮﻯ
ﺟﻬﻨﻢ ﻣﺴﺘﻘﺮﺓ ﰲ _ﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻮﻧﻪ.
ﻣﺮﺓ ﻳﺪﻋﻮ ﺇﱃ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ،٬ﻭﻣﺮﺓ ﳚ ـﺎﺩﻝ ﻭﻫﻜﺬﺍ _ﺾ ﳏﻤﺪ
ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،٬ﻭﻣﺮﺓ ﻳﻘﺎﺗﻞ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﻳﻐﻠﻆ ﻋﻠﻴﻬﻢ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ،٬ﱂ ﻳﻌ ـﺮﻑ
ﺭﺍﺣﺔ ﻭﻻ ﻫﻮﺍﺩﺓ ..ﻣﻮﺍﻋﻆ ﻭﺟﺪﺍﻝ ﻭﻗﺘﺎﻝ ﻭﺩﻋﻮﺓ ﺇﱃ ﺍﷲ ﺣ ـﱴ ﺍﻟ ـﻨﻔﺲ ﻓﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ
،٬ﻟﻴﺤﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻘﺘ ـﺎﻝ ﻭﺍﻟﻌﺒﺎﺱ ﺍﻷﺧﲑ ،٬ﻭﰲ ﺃﺧﺮ ﺃﻳﺎﻣﻪ ﳜﺮﺝ ﻣﺘﻜﺌﹰﺎ ﻋﻠﻰ ﻋﻠﻲ
ﻭﺍﳋﺮﻭﺝ ﻣﻊ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ،٬ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻃﺎﻋﺔ ﻟﺮﺑﻪ ﻭﻋﺒﺎﺩﺓ ﺑﺎﻟﻎ ﻓﻴﻬﺎ ﺣﱴ ﺧﺎﻃﺒﻪ ﺍﳉﻠﻴﻞ:
ﻟﻠﻤﺴﻠﻤﲔ: ﺸﻘﹶﻰ﴾) .(١ﻭﻛﺮﻡ ﻭﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ،٬ﺣﱴ ﻗﺎﻝ
ﻚ ﺍﹾﻟﻘﹸ̀ﺮﺁ ﹶﻥ OﻟQﺘ `
﴿ﻃﻪ * ﻣQﺎ ﹶﺃ̀ﻧ QﺰﹾﻟﻨQﺎ Qﻋﻠﹶ̀ﻴ Q
)ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﻛﺎﻥ ﱄ ﻣﺜﻞ ﺷﺠﺮ ¹ﺎﻣﺔ ﻧﻌﻤﹰﺎ ﻟﻘﺴﻤﺘﻪ ﺑﻴﻨﻜﻢ ،٬ﰒ ﻻ ﲡﺪﻭﱐ ﻛﺬﻭﺑﹰﺎ ﻭﻻ
ﻼ( ).(٢
ﺟﺒﺎﻧﹰﺎ ﻭﻻ ﲞﻴ ﹰ
ﻭﱂ ﻳﺄﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻝ ﺍﻟﻐﻨﺎﺋﻢ ﻋﻠﻰ ﻛﺜﺮŸﺎ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﻔﺎﻑ ،٬ﺣﱴ ﺍﺷﺘﻜﺘﺎ ﺣﻔﺼﺔ ﻭﻋﺎﺋﺸ ـﺔ
ﻟﻀﻴﻖ ﺍﳌﻌﻴﺸﺔ ،٬ﻓﻨ ـﺰﻟﺖ ﺁﻳﺎﺕ ﺍﻻﺳﺘﺒﺪﺍﻝ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ،٬ﻭﻳﺎﻟﻴﺖ ﻟﻨﺎ ﺍﻟﻴﻮﻡ ﻣﺴﻠﻤﲔ ﻳﻘﺘﺪﻭﻥ
ﻭﻟﻮ ﲟﻌﺸﺎﺭ ﺳﲑﺓ ﳏﻤﺪ ،٬ﺇﺫﻥ ﻟﻈﻬﺮ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ.
ﻭﺩﻋﻮﺓ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ﻓﻴﻬﺎ ﻛﻞ ﻣﺎ ﰲ ﺩﻋﻮﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ،٬ﻓﺎﻟﺪﻋﻮﺓ ﺑﻠﲔ ﻭﺭﲪ ـﺔ،٬
ﰒ ﺍﳍﺠﻮﻡ ﺑﺸﺪﺓ ﻭﻗﺴﻮﺓ ،٬ﺗﻜﺴﲑ ﺍﻷﺻﻨﺎﻡ ،٬ﻗﺘﻞ ﺃﻋﺪﺍﺀ ﺍﷲ ،٬ﺗﻮﻋﺪﻫﻢ ﺑﺎﻷﺫﻯ ﺍﻟﺪﻧﻴﻮﻱ ﻭﺍﻷﺧﺮﻭﻱ.
ﰲ ﻏﺎﻳﺔ ﺍﻟﻠﲔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﻗﺔ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ،٬ﻭﰲ ﻏﺎﻳﺔ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻐﻠﻈﺔ ﻭﺍﻟﻘﺴﻮﺓ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ
ﻣﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ ،٬ﻭﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ﺍﳊﻖ ﺍﻹﳍﻲ ﻻ ﳝﻜﻦ ﺃﻥ ﲢﺘﻤﻞ ﺗﻨﺎﻗﻀﺎﺗﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺇﻻ ﻧﻔﺲ ﻋﻈﻴﻤ ـﺔ
ﻛﻨﻔﺲ ﳏﻤﺪ ،٬ﻧﻔﺲ ﲢﻤﻞ ﺍﳉﻨﺔ ﰲ ﻳﺪ ﻭﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻴﺪ ﺍﻷﺧﺮﻯ ،٬ﻟﺘﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺘﺒﺸ ـﺮ
ﺤ ﱢﻖ Qﻧ Qﺰ ﹶﻝ QﻭﻣQﺎ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ Qﻙ ﹺﺇﻟSﺎ YﻣQﺒﺸﱢﺮﹰﺍ
ﺤ ﱢﻖ ﹶﺃ̀ﻧ QﺰﹾﻟﻨQﺎ Yﻩ Qﻭﺑﹺﺎﹾﻟ Q
ﺍﳌﺆﻣﻨﲔ ﻭﺗﻨﺬﺭ ﻭﺗﺰﺟﺮ ﻭŸﺪﺩ ﺍﻟﻜﺎﻓﺮﻳﻦQ ﴿ ،٬ﻭﺑﹺﺎﹾﻟ Q
QﻭQﻧﺬOﻳﺮﹰﺍ﴾).(٣
ﺠ Qﻌ ﹾﻞ ﹶﻟﻪ YﻋOﻮQﺟ Qـﺎ * ﹶﻗﻴﱢﻤ ـﹰﺎ
ﺏ Qﻭﹶﻟ `ﻢ Qﻳ `
ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍﹾﻟﺤ̀Qﻤ Yﺪ Oﻟ Sﻠ Oﻪ ﺍSﻟﺬOﻱ ﹶﺃ̀ﻧ Qﺰ ﹶﻝ Qﻋﻠﹶﻰ ﻋ̀Qﺒ Oﺪ Oﻩ ﺍﹾﻟ OﻜﺘQﺎ Q
ﺕ ﹶﺃ Sﻥ ﹶﻟ Yﻬ ـ `ﻢ ﹶﺃ `ﺟ ـﺮﹰﺍ
ﺼ ـﺎOﻟﺤQﺎ O
ﲔ ﺍSﻟﺬOﻳ Qﻦ ﻳ̀Qﻌ Qﻤﻠﹸ ـﻮ ﹶﻥ ﺍﻟ ﱠ
ﺸ Qﺮ ﺍﻟﹾﻤ̀Yﺆ Oﻣﹺﻨ Q
Oﻟﻴ̀Yﻨ Oﺬ Qﺭ Qﺑﺄﹾﺳﹰﺎ QﺷﺪOﻳﺪﹰﺍ Oﻣ `ﻦ ﹶﻟﺪ̀YﻧﻪQ YﻭﻳQYﺒ ﱢ
QﺣﺴQﻨﹰﺎ﴾).(١
ﻫﻲ ﺃ_ﺎ ﺧﺎﲤﺔ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻹﳍﻴﺔ ،٬ﻭﺃﻥ ﺍﻟﺘﺒﺸﲑ ﻭﺃﻫﻢ ﻣﺎ ﺍﻣﺘﺎﺯﺕ ﺑﻪ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻮﻝ
ﻭﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ ﺁﻥ ﻭﻗﺖ ﺗﻨﻔﻴﺬﻩ ،٬ﻭﺃﻥ ﺍﳌﻨﻔﺬ ﻫﻮ ﻣﻦ ﺫﺭﻳﺔ
. ﺍﻟﺮﺳﻮﻝ ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﺪ ﺍﻗﺘﺮﺏ ﺍﻟﻮﻋﺪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻭﻋﺪﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳉﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳ ـﻠﲔ،٬
ﻭﺍﻗﺘﺮﺏ ﻳﻮﻡ ﺍﻟﻮﻋﺪ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺬﻱ ﻭÚﻋﺪ ﺑﻪ ﺇﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ﻭﺃﻧﻪ ﻳﻮﻡ _ﺎﻳﺘﻪ.
ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ﴾) ،٬(٢ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
ﺠﻠﹸﻮ Yﻩ ﺳ̀YﺒﺤQﺎQﻧﻪQ YﻭQﺗﻌQﺎﻟﹶﻰ Qﻋﻤﱠﺎ Yﻳ `
ﺴﺘ̀Qﻌ ﹺ
ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﺃﺗQﻰ ﺃﹶ̀ﻣﺮ Yﺍﻟ Sﻠ Oﻪ ﻓﹶﻼ Qﺗ `
ﺱ OﺣﺴQﺎYﺑ Yﻬ `ﻢ Qﻭ Yﻫ `ﻢ ﻓOﻲ ﹶﻏ ﹾﻔ ﹶﻠ wﺔ ﻣ̀Yﻌ ﹺﺮﺿYﻮ ﹶﻥ﴾).(٣
ﺏ ﻟOﻠﻨﱠﺎ ﹺ
﴿ﺍ ﹾﻗQﺘ Qﺮ Q
ﺸ ﱠﻖ ﺍﹾﻟ ﹶﻘ QﻤﺮQ *Yﻭﹺﺇ ﹾﻥ ﻳQﺮ̀Qﻭﺍ ﺁQﻳ ﹰﺔ ﻳ̀Yﻌ ﹺﺮﺿYﻮﺍ QﻭQﻳﻘﹸﻮﹸﻟ ـﻮﺍ ﺳ Oـﺤ`ﺮN
ﺖ ﺍﻟﺴﱠﺎ Qﻋﺔﹸ Qﻭﺍ̀ﻧ Q
ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍ ﹾﻗQﺘ QﺮQﺑ O
ﺴQﺘ Oﻤ ﱞﺮ﴾).(٤
ﻣ` Y
ﻭﺃﺧﲑﹰﺍ ﺃﻗﻮﻝ :ﺇﻥ ﰲ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻳﺴﺘﻔﺎﺩﻩ ﻣﻨﻬﺎ ﺍﳌﺆﻣﻦ ﻟﻴﺼﺒﺢ ﻭﻟﻴ ـﹰﺎ
،٬ﻭﻻ ﳝﺴﻲ ﻋﺪﻭﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ،٬ﻭﰲ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ ﺣ ـﻖ ﻻﺑ ـﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﺃﻥ ﳜﻮﺽ ﻫﻴﺠﺎﺀﻩ ،٬ﻓﻤﻦ ﻋﻨﺎﺀ ﻭﺑ ـﻼﺀ ﻭﺟﻬ ـﺪ ﻟﻠﻤﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻧﺼﺮﺓ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﻭﺟﻬﺎﺩ ﻭﻗﺘﻞ ﻭﻗﺘﺎﻝ ﻭﺁﻻﻡ ﺭﲟﺎ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺒﺪﻥ ﺇﱃ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﻭﺡ ،٬ﺇﱃ ﺳﺨﺮﻳﺔ ﻭŸﻜﻢ ﻭﺍﺳﺘﻬﺰﺍﺀ،٬
ﺇﱃ ﺍﳋﺬﻻﻥ ﻭﻗﻠﺔ ﺍﻟﻨﺎﺻﺮ ،٬ﺁﻻﻡ ﻭﺁﻻﻡ ﻭﺁﻻﻡ.
ﺼ Qﺮ ﺍﻟ Sﻠ Oﻪ ﻗﹶﺮﹺﻳﺐ.(٥)﴾N
﴿ Qﺣﺘﱠﻰ Qﻳﻘﹸﻮ ﹶﻝ ﺍﻟ ﱠﺮﺳYﻮ ﹸﻝ ﻭQﺍSﻟﺬOﻳ Qﻦ ﺁﻣQﻨYﻮﺍ Qﻣ QﻌﻪQ YﻣﺘQﻰ Qﻧﺼ`ﺮ Yﺍﻟ Sﻠ Oﻪ ﺃﹶﻻ ﹺﺇ Sﻥ Qﻧ `
ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،٬ﻣﺎﻟﻚ ﺍﳌﻠﻚ ﳎﺮﻱ ﺍﻟﻔﻠﻚ ﻣﺴﺨﺮ ﺍﻟﺮﻳﺎﺡ ﻓﺎﻟﻖ ﺍﻹﺻﺒﺎﺡ ،٬ﺩﻳÑﺎﻥ ﺍﻟﺪﻳﻦ
ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،٬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻣﻦ ﺧﺸﻴﺘﻪ ﺗﺮﻋﺪ ﺍﻟﺴﻤﺎﺀ ﻭﺳﻜﺎ_ﺎ ،٬ﻭﺗﺮﺟﻒ ﺍﻷﺭﺽ ﻭﻋﻤÑﺎﺭﻫ ـﺎ،٬
ﻭﲤﻮﺝ ﺍﻟﺒﺤﺎﺭ ﻭﻣﻦ ﻳﺴﺒﺢ ﰲ ﻏﻤﺮﺍŸﺎ.
ﺍﻟﻠﻬﻢ ﺻ èﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﺍﻟﻔﻠﻚ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻠﺠﺞ ﺍﻟﻐﺎﻣﺮﺓ ،٬ﻳﺄﻣﻦ ﻣ ـﻦ ﺭﻛﺒ ـﻬﺎ
ﻭﻳﻐﺮﻕ ﻣﻦ ﺗﺮﻛﻬﺎ ،٬ﺍﳌﺘﻘﺪﻡ ﳍﻢ ﻣﺎﺭﻕ ﻭﺍﳌﺘﺄﺧﺮ ﻋﻨﻬﻢ ﺯﺍﻫﻖ ﻭﺍﻟﻼﺯﻡ ﳍﻢ ﻻﺣﻖ.
א א א
ﻀ ﱠﺮﻋYﻮ ﹶﻥ * ﹸﺛ ـ ﱠﻢ
ﻀﺮﱠﺍ ِﺀ ﹶﻟ Qﻌ Sﻠﻬ` Yﻢ Qﻳ ﱠ
﴿ QﻭﻣQﺎ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ ﻓOﻲ ﻗﹶ̀ﺮQﻳ wﺔ Oﻣ `ﻦ Qﻧﹺﺒ ﱟﻲ ﹺﺇﻟSﺎ ﹶﺃ Qﺧ ﹾﺬﻧQﺎ ﺃﹶ̀ﻫﻠﹶﻬQﺎ ﺑﹺﺎﹾﻟQﺒ ﹾﺄﺳQﺎ ِﺀ ﻭQﺍﻟ ﱠ
ﺴﺮﱠﺍ ُﺀ ﹶﻓﹶﺄ Qﺧ ﹾﺬQﻧﺎ Yﻫ `ﻢ ﺑ̀QﻐQﺘ ﹰﺔ
ﻀﺮﱠﺍ ُﺀ ﻭQﺍﻟ ﱠ
ﺲ ﺁﺑQﺎﺀَﻧQﺎ ﺍﻟ ﱠ
ﺴQﻨ ﹶﺔ Qﺣﺘﱠﻰ Qﻋﻔﹶ̀ﻮﺍ ﻭQﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ `ﺪ Qﻣ ﱠ
ﺤQ
ﺴﱢﻴﹶﺌ Oﺔ ﺍﹾﻟ Q
Qﺑ ﱠﺪﹾﻟﻨQﺎ Qﻣﻜﹶﺎ ﹶﻥ ﺍﻟ ﱠ
ﺸ YﻌﺮYﻭ ﹶﻥ﴾).(١
Qﻭ Yﻫ `ﻢ ﻻ Qﻳ `
ﻀ ﱠﺮﻋYﻮ ﹶﻥ * ﹶﻓﻠﹶ̀ﻮﻻ
ﻀﺮﱠﺍ ِﺀ ﹶﻟ Qﻌ Sﻠﻬ` Yﻢ QﻳQﺘ Q
ﻚ ﹶﻓﹶﺄ Qﺧ ﹾﺬﻧQﺎ Yﻫ `ﻢ ﺑﹺﺎﹾﻟQﺒ ﹾﺄﺳQﺎ ِﺀ ﻭQﺍﻟ ﱠ
﴿ Qﻭﹶﻟ ﹶﻘ `ﺪ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ ﹺﺇﻟﹶﻰ ﺃﹸ Qﻣ ﹴﻢ Oﻣ `ﻦ ﻗﹶ̀ﺒ Oﻠ Q
ﺖ ﹸﻗﻠﹸﻮYﺑ Yﻬ `ﻢ Qﻭ Qﺯﱠﻳ Qﻦ ﹶﻟﻬYﻢ Yﺍﻟﺸﱠ̀ﻴﻄﹶﺎ ﹸﻥ ﻣQﺎ ﻛﹶﺎﻧYﻮﺍ ﻳ̀Qﻌ Qﻤﻠﹸﻮ ﹶﻥ * ﹶﻓ ﹶﻠﻤﱠﺎ
ﺴ `
ﻀ ﱠﺮﻋYﻮﺍ Qﻭﹶﻟ Oﻜ `ﻦ ﹶﻗ Q
ﹺﺇ ﹾﺫ ﺟQﺎ َﺀ Yﻫ `ﻢ ﺑQﺄﹾﺳYﻨQﺎ Qﺗ Q
ﺏ ﹸﻛ ¿ﻞ Qﺷ `ﻲ ٍﺀ Qﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ﹶﻓ ﹺﺮﺣYﻮﺍ ﺑﹺﻤQﺎ ﺃﹸﻭﺗYﻮﺍ ﹶﺃ Qﺧ ﹾﺬﻧQﺎ Yﻫ `ﻢ ﺑ̀QﻐQﺘ ـ ﹰﺔ
ﻧQﺴYﻮﺍ ﻣQﺎ ﺫﹸ ¿ﻛﺮYﻭﺍ ﹺﺑ Oﻪ ﻓﹶﺘQﺤ`ﻨQﺎ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﹶﺃ̀ﺑﻮQﺍ Q
ﹶﻓﹺﺈﺫﹶﺍ Yﻫ `ﻢ ﻣ̀Yﺒ OﻠﺴYﻮ ﹶﻥ﴾).(٢
ﻼ.
ﻼ ،٬ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﲢﻮﻳ ﹰ
ﺳﻨﺔ ﺍﷲ ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳ ﹰ
ﺳﻨﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﺣﺎﻝ ﺇﺭﺳﺎﻝ ﺭﺳﻮﻝ ﳍ ـﻢ ﺃﻥ ﻳﺄﺧ ـﺬﻫﻢ ﺑﺎﻟﺒﺄﺳ ـﺎﺀ
ﻭﺍﻟﻀﺮﺍﺀ ،٬ﻭﻫﺬﺍ ﺍﻟﺒﺄﺱ ﺍﻟﺬﻱ ﻋﺎﺩﺓ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺗﺴﻠﻂ ﻃﺎﻏﻮﰐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﺭﺽ ،٬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ
،٬ﻭﺍﻟﻀ ـﺮﺭ ﺗﺴﻠﻂ ﻓﺮﻋﻮﻥ ﻣﺼﺮ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،٬ﻭﺗﺴﻠﻂ ﳕﺮﻭﺩ ﻋﻠ ـﻰ ﻗ ـﻮﻡ ﺇﺑ ـﺮﺍﻫﻴﻢ
ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻘﺺ ﰲ ﺍﻷﻣﻮﺍﻝ ﻭﻗﻠﺔ ﺍﻟﱪﻛﺔ ﰲ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ ﻭﺍﻟﺘﺠ ـﺎﺭﺓ،٬
ﻳﻜﻮﻧﺎﻥ ﻋﺎﺩﺓ ﺳﺒﺒﹰﺎ ﺃﺳﺎﺳﻴﹰﺎ ﳊﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﻔﻜﺮ ﰲ ﺣﺎﻟﺔ ﺍﻟﻔﺴﺎﺩ ﺍﻟﱵ ﻳﻌﻴﺸ ـﻮ_ﺎ ،٬ﻭﺑﺎﻟﺘ ـﺎﱄ
ﺭﺟﻮﻉ ﺑﻌﺾ ﻣﻨﻬﻢ ﺇﱃ ﺍﷲ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ،٬ﻭzﺬﺍ ﻳﺘﻬﻴﺄ ﲨﺎﻋﺔ ﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻹﳝ ـﺎﻥ ﺑ ـﻪ،٬
ﻭﻟﻜﻦ ﰲ ﺧﻀﻢ ﻫﺬﺍ ﺍﻹﺭﺳﺎﻝ ﺍﻹﳍﻲ ﺗﻔﺘﺢ ﺍﻟﺪﻧﻴﺎ ﺫﺭﺍﻋﻴﻬﺎ ﻷﻫﻠﻬﺎ ﻭﻟﺘﻜﻮﻥ ﻓﺘﻨﺔ ﳍﻢ ﺗ ـﺮﺩﻳﻬﻢ ﰲ
ﺍﳍﺎﻭﻳﺔ ﺑﻌﺪ ﲣﻠﻔﻬﻢ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ،٬ﻭﻫﺆﻻﺀ ﳚﻌﻠﻮﻥ ﺍﻟﺸﺒﻬﺎﺕ ﻋﺎﺫﺭﹰﺍ ﻟﺴﻘﻄﺎŸﻢ،٬
ﻭﻳﻈﻨﻮﻥ ﺃﻥ ﺃﻋﺬﺍﺭﻫﻢ ﺍﻟﻮﺍﻫﻴﺔ ﺍﻟﱵ ﲣﻠﻔﻮﺍ ﺑﺴﺒﺒﻬﺎ ﻋﻦ ﻧﺼﺮﺓ ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﺣﺎﺭﺑﻮﻩ zﺎ ﻛﺎﻓﻴﺔ ﻟﻴﻌﺘﺬﺭﻭﺍ
zﺎ ﺃﻣﺎﻡ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
ﻭﻋﻨﺪﻣﺎ ﻳﻨﺒﻬﻬﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺇﱃ ﺃﻥ ﺍﳊﺎﻝ ﻣﺸﺎzﺔ ﳊﺎﻝ ﺍﻷﻣﻢ ﺍﻟﱵ ﻋﺬﺑﺖ ﺳﺎﺑﻘﹰﺎ ،٬ﻳ ـﺮﺩﻭﻥ :ﺇﻥ
ﺁﺑﺎﺀﻧﺎ ﻗﺪ ﺟﺮﺕ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﱂ ﻳﻨ ـﺰﻝ zﻢ ﻋﺬﺍﺏ ﻭﻻ ﺃﺭﺳﻞ ﳍﻢ ﺭﺳﻮﻝ ،٬ﻓﻬﺬﺍ ﺍﻟﺮﺟ ـﻞ
ﻛﺎﺫﺏ ﺃﻭ ﺳﺎﺣﺮ ﺃﻭ ﻛﺎﻫﻦ ﺃﻭ ﺷﺎﻋﺮ ﺃﻭ ﻣﺘﻮﻫﻢ ﺃﻭ ﺃﻱ ﻋﺬﺭ ﻳﻌﺘﺬﺭﻭﻥ ﺑﻪ ﻟﻴﺠ ـﺪﻭﺍ ﳍ ـﻢ ﺣﺠ ـﺔ
ﳛﺘﺠﻮﻥ zﺎ ﻋﻠﻰ ﻓﻄﺮŸﻢ ﺇﺫﺍ ﺩﻋﺘﻬﻢ ﺇﱃ ﺍﻟﻴﻘﻈﺔ ،٬ﻭﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﺟﺎﺩﻟﻮﻫﻢ ،٬ﻭﻫﻜﺬﺍ ﻭﻫ ـﻢ ﰲ
ﺴQﻨ ﹶﺔ﴾ ،٬ﻭﰲ ﻗﻤ ـﺔ
ﺤQ
ﺴﱢﻴﹶﺌ Oﺔ ﺍﹾﻟ Q
ﺧﻀﻢ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳉﺪﻳﺪﺓ ﺃﻱ ﺇﻗﺒﺎﻝ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻬﻢQ﴿ ،٬ﺑ ﱠﺪﹾﻟﻨQﺎ Qﻣﻜﹶﺎ ﹶﻥ ﺍﻟ ﱠ
ﻫﺬﻩ ﺍﳌﺘﻌﺔ ﻭﻫﻢ ﰲ ﺣﺎﻟﺔ ﺳﻜﺮ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻨﻌﻴﻢ ﻳﺄﺗﻴﻬﻢ ﻋﺬﺍﺏ ﺑﻐﺘﺔ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ﴿ ،٬ﹶﻟﻌ̀QﻤﺮQ Yﻙ
ﹺﺇﱠﻧ Yﻬ `ﻢ ﹶﻟﻔOﻲ Qﺳ ﹾﻜ QﺮOﺗ ﹺﻬ `ﻢ ﻳ̀Qﻌ QﻤﻬYﻮ ﹶﻥ﴾).(١
ﻭﻋﻨﺪﻫﺎ ﻻ ﻳﻨﻔﻊ ﺍﻟﻨﺪﻡ ﻭﺗﺮﺗﻔﻊ ﺍﻷﺻﻮﺍﺕ ﺭﺑﻨﺎ ﻏﻠﺒﺖ ﻋﻠﻴﻨﺎ ﺷﻘﻮﺗﻨﺎ ...ﺭﺑﻨﺎ ﺃﺧﺮﺟﻨﺎ ﻣﻨﻬﺎ ...
ﺴﺄﹸﻭﺍ ﻓOﻴﻬQﺎ ﻭQﻻ ﺗ Yﹶﻜ ¿ﻠﻤYﻮﻥ ِ* ﹺﺇﱠﻧﻪ Yﻛﹶﺎ ﹶﻥ
ﻓﺈﻧﺎ ﻇﺎﳌﻮﻥ ...ﺭﺑﻨﺎ ...ﺭﺑﻨﺎ ...ﻭﻳﺄﺗﻴﻬﻢ ﺍﳉﻮﺍﺏ﴿ :ﻗﹶﺎ ﹶﻝ ﺍ `ﺧ Q
ﺨ ﹾﺬYﺗﻤYﻮ Yﻫ `ﻢ
ﲔ * ﻓﹶﺎﱠﺗ Q
ﺖ ﺧ̀Qﻴﺮ Yﺍﻟﺮﱠﺍ Oﺣ Oﻤ Q
ﻓﹶﺮﹺﻳﻖO Nﻣ `ﻦ ﻋOﺒQﺎﺩOﻱ Qﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ QﺭﱠﺑﻨQﺎ ﺁﻣQﻨﱠﺎ ﻓﹶﺎ ﹾﻏﻔ̀Oﺮ ﹶﻟﻨQﺎ ﻭQﺍ̀ﺭﺣ̀QﻤﻨQﺎ Qﻭﹶﺃ̀ﻧ Q
ﺤﻜﹸﻮ ﹶﻥ﴾).(٢ﺨ ﹺﺮÁﻳﹰﺎ Qﺣﺘﱠﻰ ﹶﺃ̀ﻧﺴ̀Qﻮ ﹸﻛ `ﻢ Oﺫ ﹾﻛﺮﹺﻱ Qﻭﻛﹸ̀ﻨYﺘ `ﻢ ﻣ̀Oﻨ Yﻬ `ﻢ Qﺗ `
ﻀQ Oﺳ `
ﺍﻟﺮﺳﻮﻝ ﺑﲔ ﻳﺪﻱ ﺍﻟﻌﺬﺍﺏ ﺍﻹﳍﻲ ﺭﲪﺔ ﺇﳍﻴﺔ ،٬ﻓﻜﻴﻒ ﲤﻴﺰ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ،٬ﻛﻴﻒ ﻳﻌﺮﻑ ﺍﻟﺮﺳﻮﻝ
ﺑﲔ ﺩﻋﻮﺍﺕ ﻛﺜﲑﺓ ﺑﺎﻃﻠﺔ ،٬ﻛﻴﻒ ﻳﻌﺮﻑ ﺍﳊﻖ ؟!
ﻭﺍﺗﺒﻌﻮﻩ ﺩﻭﻥ ﻣﺴﻴﻠﻤﺔ ﺃﻭ ﺳﺠﺎﺡ ﺃﻭ ﺍﻷﺳﻮﺩ ﺍﻟﻌﻨﺴﻲ ﻭﻏﲑﻫﻢ ﻛﻴﻒ ﻣﻴﺰ ﺍﳌﺴﻠﻤﻮﻥ ﳏﻤﺪﹰﺍ
ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﻋﻠﻤﺎﺀ ﺍﻷﺣﻨﺎﻑ ،٬ﻫﻞ ﻛﺎﻥ ﻫﺆﻻﺀ ﺳ ـﺬﺟﺎﹰ ،٬ﻭﱂ ﺗﻜ ـﻦ
ﻟﺪﻳﻬﻢ ﺍﳊﺠﺞ ﻭﺍﻷﻋﺬﺍﺭ ﻟﻴﻌﺘﺬﺭﻭﺍ zﺎ ﻋﻦ ﺇﺗﺒﺎﻉ ﺍﳊﻖ ﺍﻟﺬﻱ ﻣﻊ ﳏﻤﺪ ،٬ﻭﻟﻴﺤﺘﺠﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ
ﺃﻥ ﺍﳊﻖ ﻣﻊ ﺩﻋﻮﺍŸﻢ ﺍﻟﺒﺎﻃﻠﺔ ﺍﶈﺮﻓﺔ ؟! ﺃﱂ ﻳﻜﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻳﺴﺘﻨﺪﻭﻥ ﺇﱃ ﺭﺳﺎﻟﺔ ﺟﺎﺀ zﺎ ﻧﱯ ﻳﻌﺘﺮﻑ
؟! ﺃﱂ ﻳﻜﻦ ﺍﻟﻴﻬﻮﺩ ﻳﺪﻋﻮﻥ ﺍﺗﺒﺎﻉ ﻣﻮﺳﻰ ،٬ﻭﺍﻷﺣﻨ ـﺎﻑ ﺍﺗﺒ ـﺎﻉ ﻭﻫﻮ ﻋﻴﺴﻰ ﺑﻪ ﳏﻤﺪ
ﺇﺑﺮﺍﻫﻴﻢ ؟! ﺃﱂ ﻳﻘﻞ ﺃﺗﺒﺎﻉ ﻋﻠﻤﺎﺀ ﺍﻷﺣﻨﺎﻑ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ﴿ :ﺇﹺﻧﱠﺎ Qﻭ Qﺟ `ﺪﻧQﺎ ﺁﺑQﺎﺀَﻧQﺎ Qﻋﻠﹶﻰ ﺃﹸ ﱠﻣ wﺔ Qﻭﹺﺇﻧﱠﺎ
Qﻋﻠﹶﻰ ﺁﺛﹶﺎ ﹺﺭ Oﻫ `ﻢ Yﻣ ﹾﻘQﺘﺪYﻭ ﹶﻥ﴾)Q﴿ ،٬(١ﺑ ﹾﻞ Qﻧﱠﺘﹺﺒﻊ YﻣQﺎ ﹶﺃﹾﻟﻔﹶ̀ﻴﻨQﺎ Qﻋﻠﹶ̀ﻴ Oﻪ ﺁﺑQﺎﺀَﻧQﺎ ﹶﺃ Qﻭﻟﹶ̀ﻮ ﻛﹶﺎ ﹶﻥ ﺁﺑQﺎ Yﺅ Yﻫ `ﻢ ﻻ ﻳ̀Qﻌ Oﻘﻠﹸﻮ ﹶﻥ ﺷ̀Qﻴﺌﹰﺎ
ﻭQﻻ ﻳ̀QﻬQﺘﺪYﻭ ﹶﻥ﴾) (٢؟!
ﺃﱂ ﻳﻘﻮﻟﻮﺍ ﻋﺼﻔﻮﺭ ﰲ ﺍﻟﻴﺪ ﺧﲑ ﻣﻦ ﻋﺸﺮﺓ ﻋﻠﻰ ﺍﻟﺸﺠﺮﺓ ،٬ﺑﻞ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺸﺠﺮﺓ
ﺷﻴﺌﹰﺎ ،٬ﻓﻬﻢ ﰲ ﺭﻳﺒﻬﻢ ﻳﺘﺮﺩﺩﻭﻥ ،٬ﻭﻫﻞ ﻛﺎﻥ ﰲ ﺃﻳﺪﻳﻬﻢ ﻋﺼﻔﻮﺭ ﺃﻡ ﺃﻧﻪ ﳎﺮﺩ ﻭﻫﻢ ﻭﺧﺪﻋﺔ ﺧﺪﻋﻬﻢ
zﺎ ﺍﻟﺸﻴﻄﺎﻥ ؟ ﺃﱂ ﻳﻮﺍﺟﻬﻮﺍ ﳏﻤﺪﹰﺍ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ :ﳎﻨﻮﻥ ،٬ﺑﻪ ﺟﻨﺔ ،٬ﺳﺎﺣﺮ ،٬ﻛﺎﻫﻦ ،٬ﻛﺬﺍﺏ،٬
ﺟﺎﻫﻞ ،٬ﻭﻏﲑﻫﺎ .ﻛﻴﻒ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻖ ﻣﻊ ﺍﳌﺮﺳﻠﲔ ؟!
.١ﳎﻨﻮﻥ ﻳﺘﻜﻠﻢ ﺍﳊﻜﻤﺔ !!
.٢ﳑﺴﻮﺱ ﺑﺎﳉﻦ ﳜﺮﺝ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻜﻠﻤﺔ ﻣﻦ ﺍﷲ ﻭŸﺮﺏ ﻣﻨ ـﻪ ﺍﳉ ـﻦ ﺍﻟﻜﻔ ـﺮﺓ
ﻭﺍﻟﺸﻴﺎﻃﲔ !!
.٣ﻛﺎﻫﻦ ﻳﻘﻀﻲ ﻭﻗﺘﻪ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ !!
.٤ﻛﺬﺍﺏ ﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺎﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ !!
.٥ﺟﺎﻫﻞ ﻳﺘﺤﺪﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻳﺄﰐ ﺑﻌﻠﻢ ﻳﻔﻮﻗﻬﻢ ﻭﻻ ﳚﺪﻭﻥ ﻟﺮﺩﻩ ﺇﻻ ﺍﻟﺴﻔﺴ ـﻄﺔ ﻭﺍﳌﻐﺎﻟﻄ ـﺔ
ﻭﺍﻻﻓﺘﺮﺍﺀ !!
ﺃﻇﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻛﺎﻓﻴﺔ ﳌﻌﺮﻓﺔ ﺃﻥ ﺍﳊﻖ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺍﳌﺘﻬﻢ ،٬ﰒ ﺍﳉﻦ ﻫﺆﻻﺀ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﺴﻜﻴﻨﺔ ﺣﱴ ﺃﺷﺮﺍﺭﻫﻢ ﻣﺴﺎﻛﲔ ﺃﻣﺎﻡ ﺃﺷﺮﺍﺭ ﺑﲏ ﺁﺩﻡ ،٬ﻳﺼﻮﺭﻫﻢ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﺍﻟ ـﺬﻳﻦ
ﳛﺎﺭﺑﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ،٬ﺑﺄ_ﻢ ﳐﻠﻮﻗﺎﺕ ﳐﻴﻔﺔ ﻭﳍﺎ ﻗﺪﺭﺍﺕ ﻋﻈﻴﻤﺔ ،٬ﻓﻬﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻨ ـﻬﻢ ﻻ
ﺸﻴQﺎ Oﻃﲔ* Y
ﺖ ﹺﺑ Oﻪ ﺍﻟ ﱠ
ﻳﺼﻤﺪﻭﻥ ﺃﻣﺎﻡ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺃﻭ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﴿ QﻭﻣQﺎ QﺗQﻨ ﱠﺰﹶﻟ `
ﺴQﺘﻄOﻴﻌYﻮ ﹶﻥ * ﹺﺇﱠﻧ Yﻬ `ﻢ Qﻋ ﹺﻦ ﺍﻟﺴﱠ̀ﻤ ﹺﻊ ﹶﻟﻤ̀QﻌﺰYﻭﻟﹸﻮ ﹶﻥ﴾).(١
QﻭﻣQﺎ ﻳ̀QﻨQﺒﻐOﻲ ﹶﻟ Yﻬ `ﻢ QﻭﻣQﺎﻳ `
ﰒ ﺍ_ﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺻﺎﺩﻕ ﻋﺎﺑﺪ ﻧﺎﺳﻚ ،٬ﻭﻳﻘﻮﻟﻮﻥ ﺗﺘﻨ ـﺰﻝ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺎﻃﲔ .ﻓﲑﺩ ﻋﻠ ـﻴﻬﻢ ﺍﷲ
ﺸﻴQﺎ OﻃﲔQ * YﺗQﻨ ﱠﺰﻝﹸ Qﻋﻠﹶﻰ ﹸﻛ ¿ﻞ
ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔQ ﴿ :ﻫ ﹾﻞ ﺃﹸQﻧﱢﺒﺌﹸﻜﹸ `ﻢ Qﻋﻠﹶﻰ Qﻣ `ﻦ QﺗQﻨ ﱠﺰﻝﹸ ﺍﻟ ﱠ
ﹶﺃﻓSﺎ wﻙ ﹶﺃﺛOﻴ ﹴﻢ * Yﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ﺍﻟﺴﱠ̀ﻤ Qﻊ Qﻭﹶﺃ ﹾﻛﹶﺜﺮYﻫ` Yﻢ ﻛﹶﺎ OﺫﺑYﻮ ﹶﻥ﴾).(٢
ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻳÑﺘﺒﻌﻮﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﺃﻋﺪﺍﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ،٬ﻓﻴﻐﻮﻭ_ﻢ
ﻭﻳﻀﻠﻮ_ﻢ ﻋﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ﴿ ،٬ﻭﺍﻟﺸﻌﺮﺍﺀ ﻳﺘﺒﻌﻬﻢ ﺍﻟﻐﺎﻭﻭﻥ﴾ ،٬ﺍﻟﺸﻌﺮﺍﺀ :ﺃﻱ
﴿ﹶﺃﹶﻟ `ﻢ Qﺗ Qﺮ ﹶﺃﱠﻧ Yﻬ `ﻢ ﻓOﻲ ﹸﻛ ¿ﻞ ﻭQﺍ wﺩ QﻳﻬﹺﻴﻤYﻮ ﹶﻥ﴾)) .(٣ﻭﺍﺩ ﺴﺮﻩ ﺃﻫﻞ ﺍﻟﺒﻴﺖ
ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻀﺎﻟﻮﻥ ،٬ﻫﺬﺍ ﻣﺎ ﻓ ﱠ
ﻣﻨﺨﻔﺾ ﻭﺳﻘﻮﻁ ﰲ ﺍﳍﺎﻭﻳﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﳊﻖ ،٬ﻭﺃ_ﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ(.
ﺩﺍﺋﻤﹰﺎ ﲡﺪ ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻀﺎﻝ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳋﲑ ﻭﺗﺮﻙ ﺍﻟﺸﺮ ،٬ﻭﻟﻜﻦ ﻻ ﲡﺪﻩ ﻳﻌﻤ ـﻞ
ﺠ Qﺪﱠﻧﻬ` Yﻢ
ﺍﳋﲑ ،٬ﺑﻞ ﻫﻮ ﻳﺄﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻷﺭﻣﻠﺔ ﻭﻳﺴﺘﻐﻞ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻻ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲQ ﴿ ،٬ﻭﹶﻟQﺘ ﹺ
ﻒ Qﺳ ـQﻨ wﺔ ﻭQﻣ Qـﺎ Yﻫ ـ Qﻮ
ﺱ Qﻋﻠﹶﻰ QﺣﻴQﺎ wﺓ Qﻭ Oﻣ Qﻦ ﺍSﻟﺬOﻳ Qﻦ ﹶﺃﺷ` Qﺮﻛﹸﻮﺍ Qﻳ Qﻮ ﱡﺩ ﹶﺃ QﺣﺪYﻫ` Yﻢ ﻟﹶ̀ﻮ ﻳQ Yﻌ ﱠﻤﺮ Yﹶﺃﹾﻟ Q
ﺹ ﺍﻟﻨﱠﺎ ﹺ
ﹶﺃ `ﺣ Qﺮ Q
ﺏ ﹶﺃ ﹾﻥ ﻳQ Yﻌ ﱠﻤ Qﺮ Qﻭﺍﻟ Sﻠ Yﻪ ﺑQﺼOﲑ NﺑﹺﻤQﺎ ﻳ̀Qﻌ Qﻤﻠﹸﻮ ﹶﻥ﴾).(٤
ﹺﺑﻤQ Yﺰﺣ` ﹺﺰ Oﺣ Oﻪ Oﻣ Qﻦ ﺍﹾﻟ Qﻌﺬﹶﺍ ﹺ
ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻌﺬﺍﺏ ﺗﱪﺃ ﺍﻟﺬﻳﻦ ﺍÚﺗﺒﻌﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍÞﺗﺒﻌﻮﺍ ،٬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﻟﻘ ـﺪ ﺣﻘ ـﺖ
ﻼ ،٬ﻳQﺎ Qﻭ̀ﻳ ﹶﻠﺘQﻰ ﻟﹶ̀ﻴQﺘﻨﹺﻲ
ﺨﺬﹾﺕQ Yﻣ Qﻊ ﺍﻟ ﱠﺮﺳYﻮ ﹺﻝ Qﺳﺒﹺﻴ ﹰ
ﺾ ﺍﻟﻈSﺎOﻟﻢQ Yﻋﻠﹶﻰ Qﻳ Qﺪ̀ﻳ Oﻪ Qﻳﻘﹸﻮ ﹸﻝ ﻳQﺎ ﻟﹶ̀ﻴQﺘﻨﹺﻲ ﺍﱠﺗ Q
ﺍﻟﻜﻠﻤﺔ ﻭ ﴿Qﻳ Qﻌ ﱡ
ﺴ ـﺎ Oﻥ
ﺸ ـ̀ﻴﻄﹶﺎ ﹸﻥ Oﻟ ﹾﻠﺈﹺﻧ Q
ﺿ Sﻠﻨﹺﻲ Qﻋ ﹺﻦ ﺍﻟ ¿ﺬ ﹾﻛ ﹺﺮ ﺑ̀Qﻌ Qﺪ ﹺﺇ ﹾﺫ ﺟQﺎﺀﻧﹺﻲ Qﻭ ﹶﻛ ـﺎ ﹶﻥ ﺍﻟ ﱠ
ﻼ ،٬ﹶﻟ ﹶﻘ `ﺪ ﹶﺃ Q
ﺨ ﹾﺬ ﻓﹸﻼﻧﹰﺎ QﺧﻠOﻴ ﹰ
ﹶﻟ `ﻢ ﹶﺃﱠﺗ O
Qﺧﺬﹸﻭ ﹰﻻ﴾).(٥
ﻚ ﻗﹶﺎ ﹶﻝ ﻃﹶﺎOﺋﺮYﻛﹸ `ﻢ ﻋ̀Oﻨ Qﺪ ﺍﻟ Sﻠ Oﻪ Qﺑ ﹾﻞ ﹶﺃ̀ﻧYﺘ `ﻢ ﻗﹶ̀ﻮﻡY Nﺗ ﹾﻔQﺘﻨYﻮ ﹶﻥ﴾)،٬(١
ﻚ Qﻭﹺﺑ Qﻤ `ﻦ Qﻣ Qﻌ Q
ﻭﻣﻦ ﻗﺒﻞ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺍ Sﻃﻴﱠ̀ﺮﻧQﺎ ﹺﺑ Q
ﻁ Oﻣ `ﻦ ﻗﹶ̀ﺮQﻳOﺘﻜﹸ `ﻢ ﹺﺇﱠﻧ Yﻬ `ﻢ ﺃﹸﻧQﺎﺱQ NﻳQﺘ ﹶﻄ ﱠﻬﺮYﻭ ﹶﻥ﴾).(٢
ﻭ﴿ ﹶﻗﺎﻟﹸﻮﺍ ﹶﺃﺧ` ﹺﺮﺟYﻮﺍ ﺁ ﹶﻝ ﻟﹸﻮ w
ﻭﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ﺑﺎﻟﻌﺬﺍﺏ ..
ﺤﺔﹸ Qﻭﻣ̀Oﻨ Yﻬ `ﻢ Qﻣ `ﻦ
﴿ ﹶﻓﻜﹸ ﹼﻠﹰﺎ ﹶﺃ Qﺧ ﹾﺬﻧQﺎ ﹺﺑ ﹶﺬ̀ﻧﹺﺒ Oﻪ ﹶﻓﻤ̀Oﻨ Yﻬ `ﻢ Qﻣ `ﻦ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ Qﻋﻠﹶ̀ﻴ Oﻪ ﺣQﺎﺻOﺒﹰﺎ Qﻭﻣ̀Oﻨ Yﻬ `ﻢ Qﻣ `ﻦ ﹶﺃ Qﺧ ﹶﺬ̀ﺗﻪ Yﺍﻟﺼﱠ̀ﻴ Q
ﺴﻬ` Yﻢ Qﻳ ﹾﻈ OﻠﻤYﻮ ﹶﻥ *
ﺽ Qﻭﻣ̀Oﻨ Yﻬ `ﻢ Qﻣ `ﻦ ﺃﹶﻏﹾﺮQﻗﹾﻨQﺎ QﻭﻣQﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ Sﻠ Yﻪ OﻟQﻴ ﹾﻈ Oﻠ Qﻤﻬ` Yﻢ Qﻭﹶﻟ Oﻜ `ﻦ ﻛﹶﺎﻧYﻮﺍ ﹶﺃ̀ﻧﻔﹸ Q
ﺧQﺴQﻔﹾﻨQﺎ ﹺﺑ Oﻪ ﺍﹾﻟﺄﹶ̀ﺭ Q
ﺕ
ﺕ ﺑ̀Qﻴﺘﹰﺎ Qﻭﹺﺇ Sﻥ ﺃﹶ̀ﻭ Qﻫ ـ Qﻦ ﺍﹾﻟYﺒYﻴ ـﻮ O
ﺨ ﹶﺬ `
ﺕ ﺍﱠﺗ Q
Qﻣﹶﺜﻞﹸ ﺍSﻟﺬOﻳ Qﻦ ﺍﱠﺗﺨQﺬﹸﻭﺍ Oﻣ `ﻦ ﺩYﻭ Oﻥ ﺍﻟ Sﻠ Oﻪ ﺃﹶ̀ﻭOﻟﻴQﺎ َﺀ ﹶﻛ Qﻤﹶﺜ ﹺﻞ ﺍﹾﻟﻌ̀Qﻨ ﹶﻜﺒYﻮ O
ﺕ ﻟﹶ̀ﻮ ﻛﹶﺎﻧYﻮﺍ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٣
ﹶﻟﺒ̀Qﻴﺖ Yﺍﹾﻟﻌ̀Qﻨ ﹶﻜﺒYﻮ O
ﺍﻟﻌﻨﻜﺒﻮﺕ :ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﺍﳋﻮﻧﺔ ،٬ﻭﻧﺴﺠﻬﻢ ﳎﺎﺩﻟﺘﻬﻢ ﻟﻠﻤﺮﺳ ـﻠﲔ ،٬ﻭﺳﻔﺴ ـﻄﺘﻬﻢ ﻭﺍﻫﻨ ـﺔ
ﺿﻌﻴﻔﺔ ،٬ﻓﻬﻞ ﻣﻦ ﻣﺘﺬﻛﺮ ﻓﻴﺨﻠﺺ ﻧﻔﺴﻪ ﻣﻦ ﺷﺒﺎﻛﻬﻢ ﺍﻟﻀﻌﻴﻔﺔ ،٬ﻭﻳﺴﺘﻔﻴﻖ ﻣﻦ ﻟﺪﻏﺔ ﺍﻟﻌﻨﻜﺒ ـﻮﺕ،٬
ﻭﺍﳌﺨﺪﺭ ﺍﻟﺬﻱ ﺩﻓﻌﺘﻪ ﰲ ﺟﺴﻤﻪ ،٬ﻭﻳﻠﺘﻔﺖ ﺇﱃ ﺍﷲ ﻓﻴﺘﺒﻊ ﺍﳊﻖ ﻭﻳﻌﺮﺽ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻠﻪ ﻭﻳﻠﺘﻔﺖ
ﺃﻥ ﺍﻟﻘﻮﺓ ﺑﻴﺪ ﺍﷲ ﲨﻴﻌﹰﺎ.
ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻹﳍﻴﺔ ﻋﺎﺩﺓ ﺍﻋﺘﺎﺩ ﻋﻠﻴﻬﺎ ﺑﻨﻮ ﺁﺩﻡ ،٬ﻓﻠﻢ ﻳﺴﺘﻘﺒﻞ ﻗﻮﻡ ﺭﺳﻮﳍﻢ ﺑﺎﻷﺣﻀ ـﺎﻥ،٬
ﺑﻞ ﻫﻢ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻳﺴﺘﻘﺒﻠﻮﻧﻪ ﺑﺎﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻬﻜﻢ ،٬ﻭﺃﺧﲑﹰﺍ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺘﻬﺠﲑ ،٬ﻭﻟ ـﻴﺲ
ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﺼﺪﻓﺔ ،٬ﺃﻭ ﺃﻧﻪ ﺟﺎﺀ ﻣﻦ ﺍﻟﻔﺮﺍﻍ ،٬ﺑﻞ ﻫﻮ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻟﻠﺼﺪﺍﻡ ﺍﻟﺬﻱ ﳛﺼﻞ ﻋﺎﺩﺓ ﺑﲔ
ﺍﳌﺮ Þﺳﻞ ﻭﻗﻮﻣﻪ ﺍﳌﻨﺤﺮﻓﲔ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،٬ﻓﻬﻮ ﳛﺎﻭﻝ ﺍﻹﺻﻼﺡ ﻭﻧﺸﺮ ﺍﻟﻘﺴ ـﻂ ﻭﺍﻟﻌ ـﺪﻝ
ﻭﺍﻟﺮﲪﺔ ،٬ﻭﺃﻥ ﻳﺼﺒﻎ ﺍﻟﻘﻮﻡ ﺑﺼﺒﻐﺔ ﺍﷲ ﻭﻳﻌﻴﺪﻫﻢ ﺇﱃ ﻓﻄﺮﺓ ﺍﷲ ،٬ﻭﻛﱪﺍﺀ ﺍﻟﻘﻮﻡ ﻣﻦ ﺍﻟﻌﻠﻤ ـﺎﺀ ﻏ ـﲑ
ﺍﻟﻌﺎﻣﻠﲔ ﻭﺍﳌﺘﺮﻓﲔ ﳛﺎﻭﻟﻮﻥ ﺟﺎﻫﺪﻳﻦ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻣﺴﺘﺸﺮﻳﹰﺎ ﰲ ﺍËﺘﻤﻊ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻬﻢ ،٬ﺑﻌ ـﺪ
ﺃﻥ ﺃﻭﳘﻮﻩ ﺃ_ﻢ ﻫﻢ ﺍﳊﻖ ،٬ﻭﺃﻥ ﺻﺒﻐﺘﻬﻢ ﻫﻲ ﺍﻟﺼﺒﻐﺔ ﺍﻟﺼﺤﻴﺤﺔ ،٬ﻻ ﺃ_ﻢ ﻋﺎﺭﺿﻮﺍ zﺎ ﺻ ـﺒﻐﺔ ﺍﷲ،٬
ﻭﺃﻥ ﺍﻟﻔﻄﺮﺓ ﺍﳌﻠﻮﺛﺔ ﺍﻟﱵ ﻟﻮﺛﻮﻫﺎ ﺑﺂﺭﺍﺋﻬﻢ ﺍﻟﺒﺎﻃﻠﺔ ﻫﻲ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺼﺤﻴﺤﺔ.
ﻭﻫﻜﺬﺍ ﻳﻬﻴﺊ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺍËﺘﻤﻊ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻔﻮﻩ ﻗﺎﻋﺪﺓ ﻣﻨﻜﻮﺳ ـﺔ ﺗ ـﺮﻯ
ﻼ ﻭﺍﻟﺒﺎﻃﻞ ﺣﻘﹰﺎ ﻭﺍﳌﻌﺮﻭﻑ ﻣﻨﻜﺮﹰﺍ ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﹰﺎ.
ﺍﳌﻘﺎﻳﻴﺲ ﻣﻘﻠﻮﺑﺔ ﻭﺍﳊﻖ ﺑﺎﻃ ﹰ
ﻭﰲ ﻣﻴﺪﺍﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﺍﳌﺘﺮﻓﲔ ﻭﺍËﺘﻤ ـﻊ ﺍﻟ ـﺬﻱ
ﺍﺳﺘﺨﻔﻮﻩ ،٬ﻳﻨﱪﻱ ﻛﻞ ﻣﺮﺳﻞ ﻟﻴﻨﺬﺭ ﻗﻮﻣﻪ ﻟﻌﻠﻬﻢ ﻳﺘﺬﻛﺮﻭﻥ ،٬ﻭﻳﺬﻛﺮﻫﻢ ﺑﺄﻳﺎﻡ ﺍﷲ ﻟﻌﻠﻬﻢ ﻳﺘﻌﻈ ـﻮﻥ،٬
ﻭﻳﻌﻈﻬﻢ ﺑﺎﻷﻣﺜﺎﻝ ﻟﻌﻠﻬﻢ ﻳﻨﺘﺒﻬﻮﻥ ﻭﻳﺴﺘﻴﻘﻈﻮﻥ ،٬ﻭﻳﻨﺒﻬﻬﻢ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻵﻳﺎﺕ ﻟﻌﻠﻬﻢ ﻳﻬﺘﺪﻭﻥ ،٬ﻭﻫ ـﺎ
ﳓﻦ ﻧﺪﺧﻞ ﻣﻴﺪﺍﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﻧﻮﺡ ﻭﻗﻮﻣﻪ ﻓﻬﺎ ﻫﻢ ﻗﻮﻡ ﻧﻮﺡ ﻳﺒﻜﺘﻮﻧﻪ ﻭﻳﺴﺘﻬﺰﺋﻮﻥ ﺑﻪ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﻳQﺎ
ﲔ﴾) ،٬(١ﰒ ﻳﻬﺪﺩﻭﻧ ـﻪ
ﺼ ـﺎ Oﺩ Oﻗ Q ﺕ ﹺﺟﺪQﺍﹶﻟﻨQﺎ ﹶﻓ ﹾﺄOﺗﻨQﺎ ﺑﹺﻤQﺎ Qﺗ Oﻌ YﺪﻧQﺎ ﹺﺇ ﹾﻥ ﻛﹸ̀ﻨ Q
ﺖ Oﻣ Qﻦ ﺍﻟ ﱠ ﺡ ﹶﻗ `ﺪ ﺟQﺎﺩQﻟﹾﺘQﻨQﺎ ﹶﻓﹶﺄ ﹾﻛﺜﹶ̀ﺮ Q
ﻧYﻮ Y
ﲔ﴾) ،٬(٢ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻧﻮﺡ ﳍﺆﻻﺀ ﺍﻟﻘ ـﻮﻡ
ﺡ ﹶﻟQﺘﻜﹸﻮQﻧ ﱠﻦ Oﻣ Qﻦ ﺍﹾﻟﻤ̀QﺮﺟYﻮ Oﻣ Q
ﺑﺎﻟﻘﺘﻞ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟOﺌ `ﻦ ﹶﻟ `ﻢ ﺗ̀QﻨQﺘ Oﻪ ﻳQﺎ Yﻧﻮ Y
ﺍﳌﻨﻜﻮﺳﲔ ﺍﻟﺬﻳﻦ ﻻ ﳚﺪﻭﻥ ﺟﻮﺍﺑﹰﺎ ﻟﻜﻠﻤﺎﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺣﻜﻤﺘﻪ ،٬ﺇﻻ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻬﻜﻢ
ﰒ ﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﻘﺘﻞ ،٬ﻭﻣﻊ ﺍﻥ ﻓﻴﻬﻢ ﻋﻠﻤﺎﺀ ﻭﻟﻜﻦ ﻋﻠﻤﺎﺀ ﻏﲑ ﻋﺎﻣﻠﲔ ﻋﻠﻤ ـﺎﺀ ﺿ ـﻼﻟﺔ ،٬ﺑ ـﺪﻝ ﺃﻥ
ﻳﺴﺘﻌﻤﻠﻮﺍ ﺍﻟﻌﻠﻢ ﳌﻌﺮﻓﺔ ﺍﳊﻖ ،٬ﺍﺳﺘﻌﻤﻠﻮﻩ ﻟﻠﻤﺠﺎﺩﻟﺔ ﻭﺍﻟﺴﻔﺴﻄﺔ ﻭﺇﺿﻼﻝ ﺍﻟﻨﺎﺱ ﻭﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﻧﻮﺡ
ﺠﻨﹺﻲ Qﻭ Qﻣ `ﻦ Qﻣ Oﻌ Qﻲ Oﻣ Qﻦ
ﺢ ﺑ̀Qﻴﻨﹺﻲ Qﻭﺑ̀QﻴQﻨﻬ` Yﻢ ﻓﹶ̀ﺘﺤﹰﺎ QﻭQﻧ ﱢ
ﺏ ﹺﺇ Sﻥ ﻗﹶ̀ﻮﻣOﻲ ﹶﻛ SﺬﺑYﻮ Oﻥ * ﻓﹶﺎ ﹾﻓQﺘ `
ﻭﺩﻋﻮﺗﻪ ﺍﳊﻘﺔ﴿ ،٬ﻗﹶﺎ ﹶﻝ Qﺭ ﱢ
ﲔ﴾) ،٬(١ﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﻋﻠﻢ ﻧﻮﺡ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﴿ﹶﺃﱠﻧﻪ Yﹶﻟ `ﻦ ﻳ̀Yﺆ Oﻣ Qﻦ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ Q
ﻚ ﹺﺇﻟSﺎ Qﻣ `ﻦ ﹶﻗ `ﺪ ﺁ Qﻣ Qﻦ ﺍﻟﹾﻤ̀Yﺆ Oﻣﹺﻨ Q
ﺲ ﹺﺑﻤQﺎ ﻛﹶﺎﻧYﻮﺍ Qﻳ ﹾﻔ Qﻌﻠﹸﻮ ﹶﻥ﴾) ،٬(٢ﱂ ﺗﻨﻔﻌﻬﻢ ﻛﻠﻤﺎﺕ ﻧﻮﺡ ،٬ﻛﺄ_ﻢ ﺃﻣﻮﺍﺕ ﻻ ﻳﺴﻤﻌﻮﻥ ﻗﻮﻟ ـﻪ
ﻓﹶﻼ ﺗ̀QﺒQﺘOﺌ `
ﲔ﴾)﴿ ،٬(٣ﹺﺇﱢﻧ ـﻲ ﹶﻟ ﹸﻜ ـ `ﻢ ﻧ QـﺬOﻳﺮN
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﺲ ﺑﹺﻲ ﺿQﻼﻟﺔﹲ ﻭQﻟﹶﻜOﻨﱢﻲ ﺭQﺳYﻮﻝﹲ Oﻣ `ﻦ Qﺭ ﱢ
ﳍﻢ﴿ :ﻳQﺎ ﻗﹶ̀ﻮ ﹺﻡ ﻟﹶ̀ﻴ Q
ﺏ Qﻳ ـ̀ﻮ ﹴﻡ ﺏ ﻳ̀Qﻮ ﹴﻡ ﹶﺃﻟOﻴ ﹴﻢ﴾)﴿ ،٬(٥ﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
ﻑ Qﻋﻠﹶ̀ﻴ ﹸﻜ `ﻢ Qﻋ ـﺬﹶﺍ Q ﻣYﺒﹺﲔ ﴿ ،٬(٤)﴾Nﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
ﻑ Qﻋﻠﹶ̀ﻴ ﹸﻜ `ﻢ Qﻋﺬﹶﺍ Q
QﻋﻈOﻴ ﹴﻢ﴾).(٦
ﻭﻋﺠﻴﺐ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻠﻮﻙ ﳜﺎﻓﻮﻥ ﻋﻠﻰ ﻣﻠﻜﻬﻢ ﺍﻟﺪﻧﻴﻮﻱ ﺍﻟﺒﺎﻃﻞ ،٬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ
ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﳜﺎﻓﻮﻥ ﻋﻠﻰ ﻣﻨﺎﺻﺒﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ،٬ﻓﻌﻠﻰ ﻣﺎﺫﺍ ﳜﺎﻑ ﺍﻟﻨﺎﺱ ؟ ﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻳﺴﻠﻢ
ﻗﻴﺎﺩﻩ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﻛﺄﻧﻪ ﺩﺍﺑﺔ ﻣﺮﺑﻮﻃﺔ ﻳﻘﻮﺩﻫﺎ ﺻﺎﺣﺒﻬﺎ ﺃﻳﻨﻤﺎ ﻳﺸﺎﺀ ؟ ﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﺍﻹﻧﺴﺎﻥ
ﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺑﻌﹰﺎ ﻷﺋﻤﺔ ﺍﻟﻀﻼﻝ ﺣﱴ ﻳﺮﺩﻭﻩ ﰲ ﺍﳉﺤﻴﻢ ؟ ﻭﻫﻞ ﻳﻈﻦ ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ
ﺃﻧﺎ ﺗﺎﺑﻊ ﻣﺴﺘﻀﻌﻒ ﺳﻴﻨﻔﻌﻪ ﻫﺬﺍ ﺍﻟﻌﺬﺭ ؟ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﺘﱪﺃ ﺃﺋﻤﺔ ﺍﻟﻀﻼﻝ ﻣﻦ ﺃﺗﺒ ـﺎﻋﻬﻢ ،٬ﻗ ـﺎﻝ
ﻀ Qﻌﻔﹶﺎ ُﺀ Oﻟ SﻠﺬOﻳ Qﻦ ﺍ `ﺳQﺘ ﹾﻜQﺒﺮYﻭﺍ ﹺﺇﻧﱠﺎ ﹸﻛﻨﱠﺎ ﹶﻟ ﹸﻜ `ﻢ QﺗﺒQﻌﹰﺎ ﹶﻓ Qﻬ ﹾﻞ ﹶﺃ̀ﻧ ـYﺘ `ﻢ
ﺗﻌﺎﱃ﴿ :ﻗﹶﺎ ﹶﻝ QﻭQﺑ QﺮﺯYﻭﺍ Oﻟ Sﻠ Oﻪ QﺟﻤOﻴﻌﹰﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ﱡ
ﺏ ﺍﻟ Sﻠ Oﻪ Oﻣ `ﻦ Qﺷ `ﻲ ٍﺀ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶ̀ﻮ ﻫQﺪQﺍﻧQﺎ ﺍﻟ Sﻠ Yﻪ ﹶﻟ Qﻬ Qﺪ̀ﻳﻨQﺎ ﹸﻛ `ﻢ ﺳQﻮQﺍﺀٌ ﻋQﻠﹶ̀ﻴﻨ Qـﺎ ﺃﹶﺟQﺰﹺ̀ﻋﻨ Qـﺎ ﺃﹶ̀ﻡ
ﻣ̀YﻐﻨYﻮ ﹶﻥ Qﻋﻨﱠﺎ Oﻣ `ﻦ Qﻋﺬﹶﺍ ﹺ
ﺺ﴾).(٧
ﺻQﺒ̀QﺮﻧQﺎ ﻣQﺎ ﹶﻟﻨQﺎ Oﻣ `ﻦ QﻣﺤOﻴ ﹴ
ﺏ
ﺖ ﹺﺑ ﹺﻬﻢ Yﺍﹾﻟﹶﺄ `ﺳﺒQﺎ Y
ﺏ QﻭQﺗ ﹶﻘ Sﻄ Qﻌ `
ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹺﺇ ﹾﺫ QﺗQﺒ ﱠﺮﹶﺃ ﺍSﻟﺬOﻳ Qﻦ ﺍﱡﺗﺒﹺﻌYﻮﺍ Oﻣ Qﻦ ﺍSﻟﺬOﻳ Qﻦ ﺍﱠﺗﺒQﻌYﻮﺍ Qﻭ QﺭﹶﺃﻭYﺍ ﺍﹾﻟ Qﻌﺬﹶﺍ Q
* Qﻭﻗﹶﺎ ﹶﻝ ﺍSﻟﺬOﻳ Qﻦ ﺍﱠﺗQﺒﻌYﻮﺍ ﻟﹶ̀ﻮ ﹶﺃ Sﻥ ﹶﻟﻨQﺎ ﹶﻛ ﱠﺮ ﹰﺓ ﹶﻓQﻨQﺘQﺒ ﱠﺮﹶﺃ ﻣ̀Oﻨ Yﻬ `ﻢ﴾).(٨
ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﺑﻌﺪ ﺍﻟﻠﺘﻴﺎ ﻭﺍﻟﱵ ،٬ﻓﻼ ﺑﺪ ﳍﻢ ﺃﻥ ﻳﺬﻭﻗﻮﺍ ﻋﺬﺍﺏ ﺍﳋﺰﻱ ﰲ ﺍﳊﻴ ـﺎﺓ ﺍﻟ ـﺪﻧﻴﺎ ،٬ﰒ
ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﻟﻮﺭﺩ ﺍﳌﻮﺭﻭﺩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
ﻭﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﺬﺍﺏ ،٬ﻭﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﻡ ﻧﻮﺡ ﺍﻟﻐﺮﻕ ،٬ﻷ_ﻢ ﻟﻮﺛﻮﺍ ﻛﻞ
ﺷﻲﺀ ﻭﺃﻓﺴﺪﻭﺍ ﻛﻞ ﺷﻲﺀ ..ﺟﺎﺀ ﺍﳌﺎﺀ ﻟﻴﻬﻠﻜﻬﻢ ﻭﻟﻴﻄﻬﺮ ﺍﻷﺭﺽ ﻣﻦ ﺁﺛﺎﻣﻬﻢQ ﴿ ،٬ﻭﹶﺃ ﹾﻏ Qﺮ ﹾﻗﻨQﺎ ﺍSﻟ ـﺬOﻳ Qﻦ
ﻒ ﻛﹶﺎ ﹶﻥ ﻋQﺎ OﻗQﺒﺔﹸ ﺍﹾﻟﻤ̀Yﻨ ﹶﺬﺭﹺﻳ Qﻦ﴾)﴿ ،٬(٥ﹸﺛ ﱠﻢ ﺃﹶﻏﹾﺮQﻗﹾﻨQﺎ ﺍﻟﹾﺂ Qﺧﺮﹺﻳ Qﻦ﴾) ،٬(٦ﻭﻭﻗﻒ ﻧﻮﺡ
ﻛﹶ SﺬﺑYﻮﺍ ﺑﹺﺂﻳﺎOﺗﻨQﺎ ﹶﻓﺎ̀ﻧﻈﹸ̀ﺮ ﻛﹶ̀ﻴ Q
ﻛﻤﺎ ﻭﻗﻒ ﺻﺎﱀ ﻭﺷﻌﻴﺐ ﻣﻦ ﺑﻌﺪﻩ ،٬ﻣﺘﺄﻭﻫﹰﺎ ﻋﻠﻰ ﻗﻮﻣﻪ ﻣﺘﺤﺴﺮﹰﺍ ﻋﻠﻴﻬﻢ ﴿ :ﹶﻓQﺘ QﻮﻟSﻰ ﻋ̀Qﻨ Yﻬ `ﻢ Qﻭﻗﹶﺎ ﹶﻝ ﻳQﺎ
ﲔ﴾) ﴿ ،٬(٧ﹶﻓﻜﹶ̀ﻴ Q
ﻒ ﺁﺳQﻰ ﺤQﺻO
ﺤﺒﱡﻮ ﹶﻥ ﺍﻟﻨﱠﺎ O
ﺼﺤ`ﺖ Yﹶﻟ ﹸﻜ `ﻢ Qﻭﹶﻟ Oﻜ `ﻦ ﻻ Yﺗ O
ﻗﹶ̀ﻮ ﹺﻡ ﹶﻟ ﹶﻘ `ﺪ ﹶﺃ̀ﺑﻠﹶ̀ﻐYﺘ ﹸﻜ `ﻢ ﹺﺭﺳQﺎﹶﻟ ﹶﺔ Qﺭﺑﱢﻲ QﻭQﻧ Q
Qﻋﻠﹶﻰ ﻗﹶ̀ﻮ ﹴﻡ ﻛﹶﺎ Oﻓﺮﹺﻳ Qﻦ﴾).(٨
ﰲ ﺍﳊﻠﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻹﺿﺎﺀﺍﺕ ﻗﻠﺖ :ﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻳﺄﺗﻮﻥ ﻟﲑﺷﺪﻭﺍ ﺍﻟﻨﺎﺱ ﺇﱃ ﻓﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ
ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،٬ﰒ ﻳﺘﺮﻛﻮ_ﻢ ﳜﺘﺎﺭﻭﻥ ﺑﲔ ﺍﳊﻖ ﺍﻟﺬﻱ ﺟﺎﺀﻭﺍ ﺑﻪ ﺃﻭ ﺍﻟﺒﺎﻃﻞ ﺍﻟ ـﺬﻱ ﻋﻠﻴ ـﻪ ﺍﻟﻨ ـﺎﺱ
ﻭﻛﱪﺍﺅﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ،٬ﻭﻋﺎﺩﺓ ﺑﺪﺍﻳﺔ ﺩﻋﻮﺓ ﺍﳌﺮﺳﻠﲔ ﺗﺴﺘﻨﺪ ﺇﱃ ﺷﺨﺼﻴﺎŸﻢ ﺍﻟﱵ ﻋﺮﻓﻬﻢ zﺎ
ﻗﻮﻣﻬﻢ ﻭﺍﺗﺼﺎﻓﻬﻢ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺻﺪﻕ ﺍﳊﺪﻳﺚ ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ،٬ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻭﺣﱴ ﺍﻟﻘﺮﻳﺒﲔ
ﻣﻦ ﺍﳌﺮﺳﻠﲔ ﻭﻷ_ﻢ ﻧﻜﺴﻮﺍ ﻓﻄﺮŸﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ ،٬ﻓﺘﺒ ـﺪﺃ
ﺍﳌﺴﺎﻟﺔ ﺑﻄﻠﺐ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺮﺳﺎﻟﺔ ،٬ﻓﻴﺄﰐ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺻﺎﺩﻕ ،٬ﻭﻟﻜﻨﻬﻢ
ﳝﺎﻃﻠﻮﻥ ﴿ Qﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶ̀ﻮﻻ ﻧ Yﱢﺰ ﹶﻝ Qﻋﻠﹶ̀ﻴ Oﻪ ﺁﻳQﺔﹲ Oﻣ `ﻦ Qﺭﱢﺑ Oﻪ﴾)Q ﴿ ،٬(١ﻭﻗﹶﺎ ﹶﻝ ﺍSﻟﺬOﻳ Qﻦ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ ﻟﹶ̀ﻮﻻ Yﻳ ﹶﻜ ¿ﻠ YﻤﻨQﺎ ﺍﻟ Sﻠ Yﻪ
ﺃﹶ̀ﻭ Qﺗ ﹾﺄﺗOﻴﻨQﺎ ﺁﻳQﺔﹲ﴾)Q ﴿ ،٬(٢ﻭQﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻟﹶ̀ﻮﻻ ﺃﹸ̀ﻧ ﹺﺰ ﹶﻝ Qﻋﻠﹶ̀ﻴ Oﻪ ﺁﻳQﺔﹲ Oﻣ `ﻦ Qﺭﱢﺑ Oﻪ﴾)Q ﴿ ،٬(٣ﻭQﻳﻘﹸﻮ ﹸﻝ ﺍSﻟﺬOﻳ Qﻦ ﹶﻛ ﹶﻔﺮYﻭﺍ ﻟﹶ ـ̀ﻮﻻ
ﺃﹸ̀ﻧ ﹺﺰ ﹶﻝ Qﻋﻠﹶ̀ﻴ Oﻪ ﺁﻳQﺔﹲ Oﻣ `ﻦ Qﺭﱢﺑ Oﻪ﴾).(٤
ﻣﺎ ﻫﻲ ﺍﻵﻳﺔ ﺍﳌﻄﻠﻮﺑﺔ ؟! ﺁﻳﺔ ﻋﻠﻤﻴﺔ ،٬ﺁﻳﺔ ﺭﻭﺣﻴﺔ ﻣﻠﻜﻮﺗﻴﺔ ،٬ﺁﻳﺔ ﻣﺎﺩﻳﺔ !!!
ﺍﳊﻘﻴﻘﺔ ،٬ﺇﻥ ﺍﻟﻨﺎﺱ ﳜﺘﻠﻔﻮﻥ ﰲ ﺍﻵﻳﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻭﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺍﳌﺮﺳﻞ ﻋﻨﺪﻫﻢ ،٬ﻓﺒﻌﻀ ـﻬﻢ
ﻳﻌﺘﱪ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻫﻮ ﺍﻵﻳﺔ ،٬ﻭﺑﻌﻀﻬﻢ ﻳﻌﺘﱪ ﺍﻵﻳﺎﺕ ﺍﳌﻠﻜﻮﺗﻴﺔ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ﺃﻭ ﻳﺮﺍﻫﺎ
ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﳝﺘﻨﻊ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻫﻲ ﺍﻵﻳﺔ ﺍﳌﻄﻠﻮﺑﺔ ،٬ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳ ـﺎﺕ ﺍﳌﻠﻜﻮﺗﻴ ـﺔ
ﺍﻟﻜﺸﻒ ﰲ ﺍﻟﻴﻘﻈﺔ ﻭﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﳌﻨﺎﻡ ،٬ﺃﻣﺎ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻴﻌﺘﱪﻭﻥ ﺍﻵﻳﺔ ﺍﳌﺎﺩﻳﺔ ﻫ ـﻲ
ﺍﻟﺪﻟﻴﻞ ﻻ ﻏﲑﻫﺎ ،٬ﻭﻫﺆﻻﺀ ﺑﺎﳊﻘﻴﻘﺔ ﻣﻨﻜﻮﺳﻮﻥ ﻣﺎﺩﻳﻮﻥ ،٬ﻭﰲ ﺍﻟﻐﺎﻟﺐ ﺣﱴ ﻟﻮ ﺟﺎﺀﺕ ﺍﻵﻳﺔ ﺍﳌﺎﺩﻳﺔ ﻻ
ﻳﺆﻣﻨﻮﻥ ﺇﻻ ﻗﻠﻴﻞ ﻣﻨﻬﻢ ﻋﻠﻰ ﺷﻚ ﻭﺭﻳﺒﺔ ﰲ ﺍﻟﻐﺎﻟﺐ ،٬ﻭﺑﲔ ﻳﺪﻳﻚ ﺭﺳﺎﻻﺕ ﺍﻷﻧﺒﻴﺎﺀ.
ﺤ ﹾﻜ Qﻤ ﹶﺔ﴾).(١ ﺍﻵﻳﺔ ﺍﻟﻌﻠﻤﻴﺔQ ﴿ :ﻭYﻳ Qﺰﻛ¿ﻴ ﹺﻬ `ﻢ QﻭﻳQ Yﻌ ¿ﻠﻤYﻬYﻢ Yﺍﹾﻟ OﻜﺘQﺎ Q
ﺏ ﻭQﺍﹾﻟ O
ﻭﻟﻌﻞ ﺃﻫﻢ ﻣﺎﺋﺰ ﻟﺪﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ ﻫﻮ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻭﺣﺴﻦ ﺍﻟﺘﺪﺑﲑ ،٬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨ ـﺎﺱ ﻻ
ﳝﻴﺰﻭﻥ ﺑﲔ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻳﻨﻄﻖ zﺎ ﺍﳌﺮﺳﻠﻮﻥ ﻭﺑﲔ ﺍﻟﺴﻔﺴﻄﺔ ﺍﻟﱵ ﻳﻌﺎﺭﺿ ـﻬﻢ zـﺎ ﻋﻠﻤ ـﺎﺀ
ﺍﻟﻀﻼﻟﺔ ﻗﻄﺎﻉ ﻃﺮﻳﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﻟﻴﺲ ﺑﺴﺒﺐ ﺻﻌﻮﺑﺔ ﲤﻴﻴﺰ ﺍﳊﻜﻤﺔ ﻛﻤ ـﺎ
ﻳﺪﻋﻲ ﺃﻭ ﻳﺘﻮﻫﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،٬ﺑﻞ ﺇﻥ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﳋﻠﻂ ﻫﻮ ﺃﻥ ﺍﻟﻨ ـﺎﺱ ﻟﻮﺛ ـﻮﺍ ﻓﻄ ـﺮŸﻢ
ﻭﺃﺻﺒﺤﻮﺍ ﻛﺎﻷﻋﻤﻰ ﻻ ﳝﻴﺰﻭﻥ ﺑﲔ ﺍﳋﻤﺮ ﻭﺍﻟﻠﱭ ﺃﻭ ﺑﲔ ﺳﻔﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺣﻜﻤ ـﺔ ﺍﷲ ﺳ ـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،٬ﻭﻳﺎ ﻟﻸﺳﻒ ﻓﻬﺬﺍ ﺣﺎﻝ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﺯﻣﺎﻥ.
ﻭﻛﻤﺜﺎﻝ ﻟﺘﻮﺿﻴﺢ ﺍﳊﺎﻝ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ،٬ﺇﻥ ﳏﻤﺪﹰﺍ ﺟﺎﺀ ﺑﺎﻟﻘﺮﺍﻥ ﻛﻤﻌﺠﺰﺓ،٬
ﻭﺍﳌﺴﻠﻤﻮﻥ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،٬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﺬﻱ ﳝﻴﺰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﻣﻌﺠﺰﺓ ؟ ﻓﻠﻮ ﺟﺎﺀ ﺍﻟﻴﻮﻡ
ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻧﺰﻝ ﺇﱃ ﺍﻷﺭﺽ ﻭﻣﻌﻪ ﺳﻮﺭﺓ ﻗﺮﺁﻧﻴﺔ ﺟﺪﻳﺪﺓ ،٬ﺟﺎﺀ zﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،٬ﻓﻬﻞ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﳝﻴﺰﻭﺍ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﻳﻘﻄﻌﻮﻥ ﺃ_ﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؟
ﻭﺑﺎﻟﺘﺎﱄ ﻳﺜﺒﺖ ﻋﻨﺪﻫﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺟﺎﺀ zﺎ ﻫﻮ ﳏﻤﺪ ،٬ﺃﻗﻮﻝ ﻭﺑﻼ ﺗﺮﺩﺩ ﺇﻥ ﻣﻌﻈﻢ
ﺍﳌﺴﻠﻤﲔ ﻏﲑ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺳﻮﺍﺀ ﻣﻨﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻡ ﺍﳉﻬﻼﺀ ،٬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺴﻠﻤﻮﻥ ﱂ
ﻳﻠﻮﺛﻮﺍ ﻓﻄﺮŸﻢ ،٬ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﳝﻴﺰﻭﺍ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﻳﻌﺮﻓﻮﻥ ﺃ_ﺎ ﺁﻳﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ
ﺍﻟﺬﻱ ﺟﺎﺀ zﺎ ﻟﻴﺲ ﺷﺨﺼﹰﺎ ﺍﻋﺘﻴﺎﺩﻳﹰﺎ.
ﻟﻮ ﺟﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻴﻮﻡ ﻟﻜﻔﺮ ﺑﻪ ﻣﻌﻈﻢ ﺇﺫﻥ ،٬ﻓﺎﻟﻨﺘﻴﺠﺔ ﺍﳌﺘﺤﺼﻠﺔ ﺃﻥ ﳏﻤﺪﹰﺍ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﺍﳌﺴﻠﻤﲔ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ،٬ﻭﻟﻘﺎﻟﻮﺍ ﺳﺎﺣﺮ ﻭﻛﺬﺍﺏ.
ﺍﻵﻳﺔ ﺍﳌﻠﻜﻮﺗﻴﺔ:
ﻫﻨﺎﻙ ﺳﺆﺍﻻﻥ ﻣﻬﻤﺎﻥ ﻳﻄﺮﺣﺎﻥ ﻧﻔﺴﻴﻬﻤﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ:
.١ﻣﺎ ﻫﻲ ﺍﻵﻳﺔ ﺍﳌﻠﻜﻮﺗﻴﺔ ؟
.٢ﻋﻠﻰ ﻣﻦ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﳌﻠﻜﻮﺗﻴﺔ ﺣﺠﺔ ؟
ﻭﺍﳉﻮﺍﺏ :ﺇﻥ ﺍﻵﻳﺎﺕ ﺍﳌﻠﻜﻮﺗﻴﺔ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻣﻨﻬﺎ ﺍﻵﻓﺎﻗﻴﺔ ﺍﳌﻠﻜﻮﺗﻴﺔ ﻭﻣﻨﻬﺎ ﺍﻷﻧﻔﺴﻴﺔ ،٬ﻗﺎﻝ ﺗﻌﺎﱃ:
ﺤ ﱡﻖ﴾) ،٬(١ﺃﻱ ﻗﻴﺎﻡ ﺍﻟﻘﺎﺋﻢ ﺑﺎﳊﻖ
ﺴ ﹺﻬ `ﻢ Qﺣﺘﱠﻰ QﻳQﺘQﺒﱠﻴ Qﻦ ﹶﻟ Yﻬ `ﻢ ﹶﺃﱠﻧﻪ Yﺍﹾﻟ Q
ﻕ QﻭﻓOﻲ ﹶﺃ̀ﻧﻔﹸ ِ
﴿ QﺳYﻨﺮﹺﻳ ﹺﻬ `ﻢ ﺁﻳQﺎOﺗﻨQﺎ ﻓOﻲ ﺍﻟﹾﺂﻓﹶﺎ ﹺ
ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ:
ﺃ ﻧﻮﺭ ﺍﻟﺒﺼﲑﺓ ﻭﺍﻃﻤﺌﻨﺎﻥ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺴﻜﻴﻨﺔ ،٬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻓﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻨﺎﺱ
ﻋﻠﻴﻬﺎ ﱂ ﻳﻠﻮﺛﻬﺎ ﺃﻭ ﺃﻧﻪ ﻋﺎﺩ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺗﺬﻛﺮﻩ ﻭﺍﻧﺘﺒﺎﻫﻪ ﻣﻦ ﺍﻟﻐﻔﻠﺔ.
ﺏ ﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻟﺘﻮﺳﻢ ﰲ ﺍﻵﻓﺎﻕ ﻭﺍﻷﻧﻔﺲ.
ﺕ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﻨﻮﻡ.
ﺙ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﻴﻘﻈﺔ ) ﺍﻟﻜﺸﻒ ( ﻭﻣﻨﻬﺎ:
(١ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﺼﻼﺓ .
(٢ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﺮﻛﻮﻉ.
(٣ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﺴﺠﻮﺩ.
(٤ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﺴﻨﺔ ﺑﲔ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻴﻘﻈﺔ.
(٥ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺍﻥ.
. (٦ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﻋﻨﺪ ﺍﻟﺴﲑ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ
(٧ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ﻭﺍﳌﺴﺎﺟﺪ ﻭﺍﳊﺴﻴﻨﻴﺎﺕ ﻭﻏﲑﻫﺎ ﻛﺜﲑ. (٨ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺃﺿﺮﺣﺔ ﺍﻷﺋﻤﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ
ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻜﺸﻒ ﻭﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﻫﻲ ﺁﻳﺎﺕ ﺇﳍﻴﺔ ﻷ_ﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑ ـﺄﻣﺮ ﺍﷲ
ﻭﲟﺸﻴﺌﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﻳﻘﻮﻡ zﺎ ﻣﻼﺋﻜﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﻮﻥ ،٬ﺍﻟ ـﺬﻳﻦ ﻻ
ﻳﺴﺒﻘﻮﻧﻪ ﺑﺎﻟﻘﻮﻝ ﻭﻫﻢ ﺑﺄﻣﺮﻩ ﻳﻌﻤﻠﻮﻥ .ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺣﺠﺔ ﺑﺎﻟﻐﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒ ـﺎﺩﻩ،٬
ﻷ_ﺎ ﻛﻠﻤﺎﺗﻪ ﺍﻟﱵ ﻳﻜﻠﻢ zﺎ ﺍﻟﻨﺎﺱ ،٬ﻓﻤﻦ ﻛﺬﺏ zﺎ ﻓﻘﺪ ﻛﺬﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﻫﺬﺍ ﺃﻋﻈ ـﻢ
ﺴ ﹺﻬ `ﻢ Qﺣﺘﱠﻰ QﻳQﺘQﺒﱠﻴ Qﻦ ﹶﻟ Yﻬ `ﻢ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﻜﺬﻳﺐ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﺳYﻨﺮﹺﻳ ﹺﻬ `ﻢ ﺁﻳQﺎﺗOﻨQﺎ ﻓOﻲ ﺍﻟﹾﺂﻓﹶﺎ ﹺ
ﻕ ﻭQﻓOﻲ ﹶﺃ̀ﻧﻔﹸ ِ
ﺤ ﱡﻖ﴾).(٢
ﹶﺃﱠﻧﻪ Yﺍﹾﻟ Q
،٬ ﺃﻱ ﺍﻵﻓﺎﻕ ﺍﳌﻠﻜﻮﺗﻴﺔ ﻭﺍﳌﻠﻜﻴﺔ ﻭﰲ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ،٬ﻟﻴﺘﺒﲔ ﳍﻢ ﺃﻧﻪ ﺍﳊﻖ ،٬ﺃﻱ ﻗﻴﺎﻡ ﺍﻟﻘﺎﺋﻢ
؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﻳﻜﺬﺑﻮﻥ ﺑﻪ ﻭﻻ ﻳﺼﺪﻗﻮﻧﻪ. ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻬﻢ
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻌﺘﱪ ﺃﻥ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻏﺎﻓﻠﻮﻥ ﻭﻣﻌﺮﺿﻮﻥ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻵﻓﺎﻗﻴﺔ،٬
ﻭﳍﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﺑﺎﻟﺮﺳﺎﻻﺕ ﺍﻹﳍﻴﺔ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻭﺣﺼﻴﻠﺔ _ﺎﺋﻴﺔ ﻻ ﺑﺪ ﻣﻨﻬﺎQ ﴿ ،٬ﻭﹺﺇ Sﻥ ﹶﻛﺜOﲑﹰﺍ Oﻣ Qﻦ
ﺱ Qﻋ `ﻦ ﺁﻳQﺎOﺗﻨQﺎ ﹶﻟﻐQﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾)Q ﴿ ،٬(١ﻭ QﺭﺿYﻮﺍ ﺑﹺﺎﹾﻟ Q
ﺤﻴQﺎ Oﺓ ﺍﻟ ﱡﺪ̀ﻧﻴQﺎ ﻭQﺍﻃﹾﻤQﺄﹶﻧﱡﻮﺍ ﹺﺑﻬQﺎ ﻭQﺍSﻟﺬOﻳ Qﻦ Yﻫ `ﻢ Qﻋ `ﻦ ﺁﻳQﺎOﺗQﻨ ـﺎ ﺍﻟﻨﱠﺎ ﹺ
ﲔ﴾).(٣ﻏﹶﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾)﴿ ،٬(٢ﻭQﺁﺗ̀QﻴﻨQﺎ Yﻫ `ﻢ ﺁﻳQﺎOﺗﻨQﺎ ﹶﻓﻜﹶﺎﻧYﻮﺍ ﻋ̀QﻨﻬQﺎ ﻣ̀Yﻌ ﹺﺮ O
ﺿQ
ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻬﺪﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨ ـﻮﻥ ﺑﺎﻵﻳ ـﺎﺕ ﺍﻷﻧﻔﺴ ـﻴﺔ
ﻭﺍﻵﻓﺎﻗﻴﺔ ﻭﺧﺼﻮﺻﹰﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﺍﻟﺬﻳﻦ ﻳﺴﻔﺴﻄﻮﻥ ﻭﳚﺎﺩﻟﻮﻥ ﻹﺑﻄﺎﻝ ﺣﺠﻴﺔ ﻫ ـﺬﻩ ﺍﻵﻳ ـﺎﺕ
ﺻ ـﺤQﺎﺏY
ﻚ ﹶﺃ `
ﺍﻹﳍﻴﺔ ،٬ﻭﻳﺘﻮﻋﺪﻫﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ﴿ :ﻭQﺍSﻟﺬOﻳ Qﻦ Qﺳﻌ̀Qﻮﺍ ﻓOﻲ ﺁﻳQﺎOﺗﻨQﺎ YﻣﻌQﺎ ﹺﺟﺰﹺﻳ Qﻦ ﺃﹸﻭﹶﻟOﺌ Q
ﻀﺮYﻭ ﹶﻥ﴾)﴿ ،٬(٥ﹺﺇﺫﹶﺍ
ﺤ Q
ﺏ Yﻣ `
ﻚ ﻓOﻲ ﺍﹾﻟ Qﻌﺬﹶﺍ ﹺ ﺠﺤOﻴ ﹺﻢ﴾)﴿ ،٬(٤ﻭQﺍSﻟﺬOﻳ Qﻦ Qﻳ `
ﺴﻌ̀Qﻮ ﹶﻥ ﻓOﻲ ﺁﻳQﺎOﺗﻨQﺎ YﻣﻌQﺎ ﹺﺟﺰﹺﻳ Qﻦ ﺃﹸﻭﹶﻟOﺌ Q ﺍﹾﻟ Q
ﹶﻟ Yﻬ `ﻢ ﻣQﻜﹾﺮ NﻓOﻲ ﺁﻳQﺎOﺗﻨQﺎ ﻗﹸ ﹺﻞ ﺍﻟ Sﻠ Yﻪ ﹶﺃ `ﺳ QﺮﻉQ Yﻣﻜﹾﺮﹰﺍ ﹺﺇ Sﻥ Yﺭ Yﺳ ﹶﻠﻨQﺎ Qﻳ ﹾﻜYﺘﺒYﻮ ﹶﻥ ﻣQﺎ ﺗ̀Qﻤ ﹸﻜﺮYﻭ ﹶﻥ﴾)﴿ ،٬(٦ﻭQﺍSﻟﺬOﻳ Qﻦ Qﺳﻌ̀Qﻮﺍ
ﻚ ﹶﻟ Yﻬ `ﻢ ﻋQﺬﹶﺍﺏO Nﻣ `ﻦ ﹺﺭ `ﺟ ﹴﺰ ﺃﹶﻟOﻴﻢ.(٧)﴾N
ﻓOﻲ ﺁﻳQﺎOﺗﻨQﺎ YﻣﻌQﺎ ﹺﺟﺰﹺﻳ Qﻦ ﺃﹸﻭﹶﻟOﺌ Q
ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺣﺠﺔ ﺩﺍﻣﻐﺔ ﺳﻮﺍﺀ ﻋﻠﻰ ﺃﺻﺤﺎzﺎ ﺃﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺮﻳﺒﲔ ﻣﻨﻬﻢ ﻭﺍﳌﻌﺎﺷﺮﻳﻦ ﳍﻢ،٬
ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﻬﻲ ﻋﻠﻰ ﻏﲑ ﺃﺻﺤﺎzﺎ ﺇﻥ ﱂ ﺗﻜﻦ ﺣﺠﺔ ﻟﻜﺜﺮŸﺎ ،٬ﻓﻬﻲ ﺳ ـﺒﺐ ﳛﻔ ـﺰﻫﻢ ﺑﻘ ـﻮﺓ
ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﳍﻴﺔ ﻭﺗﺼﺪﻳﻖ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺃﺭﺳﻞ zﺎ ،٬ﻭﻟﻜﻦ ﻣﻊ ﺍﻷﺳﻒ ﻣﻌﻈ ـﻢ ﺍﻟﻨ ـﺎﺱ
ﺳﻴﺒﻘﻮﻥ ﻏﺎﻓﻠﲔ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﳌﻠﻜﻮﺗﻴﺔ ﺣﱴ ﲣﺮﺝ ﺩﺍﺑﺔ ﺍﻷﺭﺽ ﲣﺘﻢ ﺟﺒﺎﻫﻬﻢ ﺑﺄ_ﻢ ﻛﺎﻓﺮﻭﻥ ﺑﺂﻳﺎﺕ
ﺱ ﻛﹶﺎﻧYﻮﺍ ﺑﹺﺂﻳﺎOﺗQﻨﺎ ﻻ
ﺽ ﺗ Yﹶﻜ ¿ﻠﻤYﻬ` Yﻢ ﹶﺃ Sﻥ ﺍﻟﻨﱠﺎ Q
ﺍﷲ﴿ ،٬ﻭQﺇﹺﺫﹶﺍ Qﻭ ﹶﻗ Qﻊ ﺍﹾﻟﻘﹶ̀ﻮ ﹸﻝ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﹶﺃ `ﺧ Qﺮ `ﺟﻨQﺎ ﹶﻟ Yﻬ `ﻢ ﺩQﺍﱠﺑ ﹰﺔ Oﻣ Qﻦ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻳYﻮﻗOﻨYﻮ ﹶﻥ﴾).(١
ﻭﻫﻲ ﺁﺧﺮ ﺍﻟﻌﻼﺝ ﻭ ﺁﺧﺮ ﺍﻟﻌﻼﺝ ﺍﻟﻜﻲ ،٬ﻣﻊ ﺇﻥ ﺍﻟﻜﻲ ﻟﻠﺤﻴﻮﺍﻥ ﻻ ﻟﻺﻧﺴﺎﻥ.
ﻭﻋﺎﺩﺓ ﺗﻜﻮﻥ ﺑﻄﻠﺐ ﻭﺇﳊﺎﺡ ﻣﻦ ﺍﻟﻨﺎﺱ ،٬ﺑﻌﺪ ﺃﻥ ﺍﻋﺘﺬﺭﻭﺍ ﺑﺄﻋﺬﺍﺭ ﻭﺍﻫﻴﺔ ﻋﻦ ﻋﺪﻡ ﺍﻟﺘﺼ ـﺪﻳﻖ
ﺑﺎﳌﺮﺳﻠﲔ ﻭﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻣﻐﺔ ﺍﻟﱵ ﻭﺍﺟﻬﻮﻫﻢ zﺎ ،٬ﻭﺍﻵﻳﺎﺕ ﺍﻷﻧﻔﺴﻴﺔ ﻭﺍﻵﻓﺎﻗﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺃﻇﻬﺮﻫﺎ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺧﻠﻘﻪ ،٬ﻟﺘﺼﺪﻳﻖ ﺩﻋﻮﺓ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻬﻢ ﻹﺻﻼﺡ ﺍﻟﻔﺴﺎﺩQ ﴿ ،٬ﻭﻗﹶﺎ ﹶﻝ
ﻚ ﻗﹶﺎ ﹶﻝ ﺍSﻟﺬOﻳ Qﻦ Oﻣ `ﻦ ﻗﹶ̀ﺒ Oﻠ ﹺﻬ `ﻢ Oﻣ ﹾﺜ ـ ﹶﻞ ﹶﻗ ـ̀ﻮOﻟ ﹺﻬ `ﻢ
ﺍSﻟﺬOﻳ Qﻦ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ ﻟﹶ̀ﻮﻻ ﻳYﻜﹶ ¿ﻠﻤYﻨQﺎ ﺍﻟ Sﻠ Yﻪ ﺃﹶ̀ﻭ Qﺗ ﹾﺄﺗOﻴﻨQﺎ ﺁﻳQﺔﹲ ﹶﻛ ﹶﺬOﻟ Q
ﺕ Oﻟﻘﹶ̀ﻮ ﹴﻡ ﻳYﻮﻗOﻨYﻮ ﹶﻥ﴾).(٢
ﺖ ﹸﻗﻠﹸﻮYﺑ Yﻬ `ﻢ ﹶﻗ `ﺪ ﺑQﱠﻴﻨﱠﺎ ﺍﻟﹾﺂﻳﺎ O
QﺗﺸQﺎQﺑ Qﻬ `
ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻵﻳﺎﺕ ،٬ﺃﻱ ﻣﺮﺣﻠﺔ ﺍﻵﻳﺔ ﺍﳌﺎﺩﻳﺔ ،٬ﻳﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﻣﺮﺍﻓﻘﹰﺎ ﻟﻶﻳ ـﺔ،٬
ﺴ ـﻮﻫQﺎ ﹺﺑﺴ Yـﻮ ٍﺀ
ﺽ ﺍﻟ Sﻠ ـ Oﻪ ﻭQﻻ ﺗQﻤ Qﱡ
ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﻫ Oﺬ Oﻩ ﻧQﺎ ﹶﻗﺔﹸ ﺍﻟ Sﻠ Oﻪ ﹶﻟ ﹸﻜ `ﻢ ﺁQﻳ ﹰﺔ ﹶﻓ ﹶﺬﺭYﻭﻫQﺎ Qﺗ ﹾﺄ ﹸﻛ ﹾﻞ Oﻓ ـﻲ ﺃﹶ̀ﺭ ﹺ
ﹶﻓQﻴ ﹾﺄﺧ Yﹶﺬﻛﹸ `ﻢ ﻋQﺬﹶﺍﺏ NﺃﹶﻟOﻴﻢ .(٣)﴾Nﻓﺒﻤﺠﺮﺩ ﺍﻟﺘﻜﺬﻳﺐ zﺬﻩ ﺍﻵﻳﺔ ﻭﺍﲣﺎﺫ ﻣﻮﻗﻒ ﻣﻀﺎﺩ ﻳﻨ ـﺰﻝ ﺍﻟﻌﺬﺍﺏ،٬
ﺽ ﺍﻟ Sﻠ Oﻪ ﻭQﻻ Qﺗ QﻤﺴﱡﻮﻫQﺎ ﹺﺑﺴYﻮ ٍﺀ ﹶﻓQﻴ ﹾﺄﺧ Yﹶﺬﻛﹸ `ﻢ ﻋ QـﺬﹶﺍﺏN
﴿ Qﻫ Oﺬ Oﻩ ﻧQﺎ ﹶﻗﺔﹸ ﺍﻟ Sﻠ Oﻪ ﹶﻟ ﹸﻜ `ﻢ ﺁQﻳ ﹰﺔ ﹶﻓ ﹶﺬﺭYﻭﻫQﺎ Qﺗ ﹾﺄ ﹸﻛ ﹾﻞ ﻓOﻲ ﺃﹶ̀ﺭ ﹺ
ﻗﹶﺮﹺﻳﺐ.(٤)﴾N
ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﺘﻮﻗﻊ ﻫﻮ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻵﻳﺔ ﺍﳌﺎﺩﻳﺔ ،٬ﻛﻤﺎ ﺣﺼﻞ ﺍﻹﻋ ـﺮﺍﺽ ﻋ ـﻦ ﺍﻵﻳ ـﺎﺕ
ﺍﻷﻧﻔﺴﻴﺔ ﻭﺍﻵﻓﺎﻗﻴﺔ ﺍﳌﻠﻜﻮﺗﻴﺔ ،٬ﻷﻥ ﺍﳌﻜﺬﺑﲔ ﲟﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺑﻐﻴ ـﺐ ﺍﷲ ﺳ ـﺒﺤﺎﻧﻪ ﻭﺗﻌ ـﺎﱃ
ﺻ ﹺﺮﻑQ Yﻋ `ﻦ ﺁﻳQﺎOﺗ Qﻲ
ﻭﺑﻜﻠﻤﺎﺕ ﺍﷲ ﰲ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﺣﺘﻤﹰﺎ ﻫﻢ ﺃﻧﺎﺱ ﻣﻨﻜﻮﺳﻮﻥ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﺳﹶﺄ `
ﺤ ﱢﻖ Qﻭﹺﺇ ﹾﻥ ﻳQﺮ̀Qﻭﺍ ﹸﻛ Sﻞ ﺁQﻳ wﺔ ﻻ ﻳ̀Yﺆ OﻣﻨYﻮﺍ ﹺﺑﻬQﺎ Qﻭﹺﺇ ﹾﻥ ﻳQﺮ̀Qﻭﺍ Qﺳﺒﹺﻴ ﹶﻞ ﺍﻟ ﱡﺮ `ﺷ Oﺪ
ﺽ ﹺﺑﻐ̀Qﻴ ﹺﺮ ﺍﹾﻟ Q
ﺍSﻟﺬOﻳ Qﻦ QﻳQﺘ ﹶﻜﱠﺒﺮYﻭ ﹶﻥ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻭﻫﺆﻻﺀ ﺣﻘﺖ ﻋﻠﻴﻬﻢ ﻛﻠﻤﺔ ﺍﻟﻌﺬﺍﺏ ﻷ_ﻢ ﻛﺬﺑﻮﺍ ﻛﻠﻤﺎﺕ ﺍﷲ ﻭﺭﺩﻭﺍ ﺃﻳ ـﺪﻱ ﺍﳌﺮﺳ ـﻠﲔ ﺇﱃ
ﺕ ﺍﻟ Sﻠ Oﻪ ﹶﻓQﺘﻜﹸﻮ ﹶﻥ
ﺃﻓﻮﺍﻫﻬﻢ ﻭﱂ ﻳﺴﺘﻤﻌﻮﺍ ﻛﻠﻤﺎŸﻢ ﻭﺣﻜﻤﺘﻬﻢ﴿ ،٬ﻭQﻻ QﺗﻜﹸﻮQﻧ ﱠﻦ Oﻣ Qﻦ ﺍSﻟﺬOﻳ Qﻦ ﻛﹶ SﺬﺑYﻮﺍ ﺑﹺﺂﻳﺎ O
ﻚ ﻻ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ * Qﻭﻟﹶ̀ﻮ ﺟQﺎ َﺀ̀ﺗ Yﻬ `ﻢ ﹸﻛ Šﻞ ﺁQﻳ wﺔ Qﺣﺘﱠﻰ
ﺖ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﹶﻛ Oﻠ QﻤﺖQ Yﺭﱢﺑ Q
Oﻣ Qﻦ ﺍﹾﻟﺨQﺎ Oﺳﺮﹺﻳ Qﻦ * ﹺﺇ Sﻥ ﺍSﻟﺬOﻳ Qﻦ Qﺣ Sﻘ `
ﺏ ﺍﹾﻟﹶﺄﻟOﻴ Qﻢ﴾) ،٬(٢ﻓﻌﻨﺪ ﻫﺆﻻﺀ ﻛﻞ ﺁﻳﺔ ﻣﺆﻭﻟﺔ ﺟﻦ ..ﺳﺤﺮ ..ﺃﻭ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ ﺣ ـﱴ
Qﻳ QﺮﻭYﺍ ﺍﹾﻟ Qﻌﺬﹶﺍ Q
ﲔ﴾)،٬(٣
ﻚ ﹺﺑ Yﻤ ـ̀ﺆ Oﻣﹺﻨ Q
ﺤ QﺮﻧQﺎ ﺑﹺﻬQﺎ ﹶﻓﻤQﺎ Qﻧﺤ`ﻦ Yﹶﻟ Q
ﺴQ
ﻳﺮﻭﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢQ ﴿ ،٬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻣ̀QﻬﻤQﺎ Qﺗ ﹾﺄOﺗﻨQﺎ ﹺﺑ Oﻪ Oﻣ `ﻦ ﺁQﻳ wﺔ OﻟQﺘ `
ﺴQﺘ Oﻤ ﱞﺮ﴾).(٤
﴿ Qﻭﹺﺇ ﹾﻥ ﻳQﺮ̀Qﻭﺍ ﺁQﻳ ﹰﺔ ﻳ̀Yﻌ ﹺﺮﺿYﻮﺍ QﻭQﻳﻘﹸﻮﻟﹸﻮﺍ ﺳOﺤ`ﺮ Nﻣ` Y
ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻭﻋﻨﺪﻣﺎ ﻳﻘﻒ ﺍﳌﻜﺬﺑﻮﻥ ﻋﻠﻰ ﺣﺎﻓﺔ ﺟﻬﻨﻢ ،٬ﻳﺘﺬﻛﺮﻭﻥ ﻛﻴﻒ ﻭﺍﺟﻬ ـﻮﺍ ﺍﳌﺮﺳ ـﻠﲔ
ﻭﺍŸﻤﻮﻫﻢ ﺑﺄ_ﻢ ﺳﺤﺮﺓ ،٬ﻓﻴﺄﺗﻴﻬﻢ ﺍﻟﻨﺪﺍﺀ ﻟﻴﻨﺒﻬﻬﻢ ﺇﱃ ﻋﺎﻗﺒﺘﻬﻢ ﺍﳌﺨﺰﻳﺔ﴿ :ﺃﹶﻓﹶﺴِﺤ`ﺮQ Nﻫﺬﹶﺍ ﺃﹶ̀ﻡ ﹶﺃ̀ﻧ ـYﺘ `ﻢ ﻻ
ﺼﺮYﻭ ﹶﻥ﴾).(٥
ﺗ̀Yﺒ O
ﺍﻟﻌﺬﺍﺏ ﺍﻹﳍﻲ ﻷﻣﺔ ﻣﺎ ﰲ ﺯﻣﻦ ﻣﺎ ﺃﻣﺮ ﻋﻈﻴﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺬﻫﺐ ﺍﻷﻣﺔ ﺑ ـﺎﻻﳓﺮﺍﻑ
ﺍﻟﻌﻘﺎﺋﺪﻱ ﻭﺍﻟﺘﺸﺮﻳﻌﻲ ﺑﻌﻴﺪﹰﺍ ،٬ﻭﻳﻨﻜﺲ ﻣﻌﻈﻢ ﺃﺑﻨﺎﺋﻬﺎ ﻭﳝﺴﻮﻥ ﻳﺮﻭﻥ ﺍﳌﻘﺎﻳﻴﺲ ﻣﻘﻠﻮﺑﺔ) ،٬ﻳﺮﻭﻥ ﺍﳌﻨﻜﺮ
ﻣﻌﺮﻭﻓﹰﺎ ﻭﺍﳌﻌﺮﻭﻑ ﻣﻨﻜﺮﹰﺍ( ،٬ﻭﺑﻌﺪ ﺃﻥ ﻳﺮﺳﻞ ﺭﺳﻮﻝ ﻳﺒﲔ ﻟﻠﻨﺎﺱ ﺍﻻﳓﺮﺍﻑ ﻭﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﺗﻮﺍﺿﻌﻮﺍ
ﻋﻠﻰ ﻗﺒﻮﻟﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ،٬ﰒ ﻳﻜﺬﺏ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻳﻌﺮﺿﻮﺍ ﻋﻨﻪ ﻻ ﻣﺒﺎﻟﲔ ﺃﻭ ﻣﺴﺘﻬﺰﺋﲔ .ﺇﺫﻥ
ﻓﺄﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ﻫﻲ ﺍﻻﳓﺮﺍﻑ ﻭﺍﻟﻔﺴﺎﺩ ،٬ﺇﺿﺎﻓﺔ ﺇﱃ ﺭﻓﺾ ﺃﻱ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﳍ ـﺬﺍ ﺍﻻﳓ ـﺮﺍﻑ
ﻭﺗﻜﺬﻳﺐ ﺭﺳﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ﻭﺍﻻﳓﺮﺍﻑ ﺍﻟﻌﻘﺎﺋﺪﻱ ﺃﻭ ﺍﻟﺘﺸﺮﻳﻌﻲ ﰲ ﺃﻱ ﺃﻣﺔ ،٬ﻻ ﳝﻜﻦ ﺃﻥ ﳛﺼﻞ ﺇﻻ ﺇﺫﺍ ﺗﺼﺪﻯ ﻟﻪ ﻋﻠﻤ ـﺎﺀ
ﺍﻟﺪﻳﻦ ﰲ ﺗﻠﻚ ﺍﻷﻣﺔ ،٬ﻷﻥ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﲝﺮﻑ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺇﻗﻨﺎﻉ ﻏﲑﻫﻢ ﺑﻘﺒ ـﻮﻝ
ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻒ ،٬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺘﺤﺮﻳﻒ ﻻ ﻳﺘﺴﲎ ﻟﻐﲑ ﺍﻟﻌﻠﻤﺎﺀ ،٬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﶈ ﱢﺮﻑ ﻣﻨﻬﻢ ﻋﺎﺩﺓ،٬
ﺑﻞ ﻫﻮ ﻏﺎﻟﺒﹰﺎ ﻛﺒﲑﻫﻢ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﻳﺮﺟﻌﻮﻥ ،٬ﰒ ﳛﺎﻓﻆ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﲨﺎﻋﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ
ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺗﻠﻲ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻒ .ﺃﻣﺎ ﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﻼﻗﻲ ﻓﻬﻮ ﻋﺎﺩﺓ ﻳﺴﺘﺸﺮﻱ ﺑ ـﲔ
ﺍﻟﻨﺎﺱ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻄﺎﻏﻮﺕ ﺍﳌﻔﺴﺪ ،٬ﻭﺧﻠﻮ ﺍﻟﺴﺎﺣﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﳌﺨﻠﺼﲔ ﺃﻭ ﻗﻠﺘﻬﻢ ﻭﻗﻠﺔ
ﻣﻦ ﻳﻨﺼﺮﻫﻢ ،٬ﺑﻞ ﻭﻭﺟﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﺍﳌﻨﻜﺒﲔ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﺬﻳﻦ ﺑﺴﲑŸﻢ ﺍﳌﺨﺰﻳ ـﺔ
ﳛﺮﻓﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،٬ﺑﻞ ﻭﻳﺴﺒﺒﻮﻥ ﻧﻔﻮﺭ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺪﻳﻦ ،٬ﻭﺭﻓﻀ ـﻬﻢ
ﺗﻌﺎﻟﻴﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ،٬ﻷ_ﻢ ﻳﻈﻨﻮﻥ ﺃ_ﺎ ﺗﻌﺎﻟﻴﻢ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﺎﺳﺪﻳﻦ ،٬ﻭﻫ ـﺆﻻﺀ ﺍﻟ ـﺬﻳﻦ
Þﻳîﻨﻔﺮﻭﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ،٬ﺃﻫﻮﻥ ﺑﻜﺜﲑ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘﻠﺪﻭﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﺎﺳﺪﻳﻦ ،٬ﻭﻳﺘﺎﺑﻌﻮ_ﻢ ﰲ
ﺍﳓﺮﺍﻓﻬﻢ ﺩﻭﳕﺎ ﳏﺎﻭﻟﺔ ﻧﻘﺪ ﺃﻭ ﻧﻈﺮ ﰲ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ،٬ﺑﻞ ﺩﻭﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﺍﻋﺘﺮﺍﻑ zـﺬﺍ ﺍﻟﻮﺍﻗ ـﻊ
ﺍﳌﺨﺰﻱ ﳍﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﺎﺳﺪﻳﻦ ،٬ﻭﺍﻥ ﻛﺎﻥ ﻭﺍﻗﻌﻬﻢ ﺑﻴﻨﹰﺎ ﺟﻠﻴﹰﺎ ﻻ ﳛﺘ ـﺎﺝ ﺇﱃ ﺍﻟﺒﺤ ـﺚ ﻭﺍﻟﻨﻈ ـﺮ
ﳌﻌﺮﻓﺘﻪ ،٬ﻭﻫﺆﻻﺀ ﺍﳌﻘﻠﺪﻭﻥ ﻋﻤﻴﺎﻥ ﻻ ﻳﺮﻭﻥ ﺇﻻ ﻣﺎ ﻳﺮﻯ ﻋﻠﻤﺎﺅﻫﻢ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻟﻔﺎﺳﺪﻳﻦ﴿ ،٬ﻭQﺇﹺﺫﹶﺍ
ﻗOﻴ ﹶﻞ ﹶﻟﻬYﻢ YﺍﱠﺗﺒﹺﻌYﻮﺍ ﻣQﺎ ﹶﺃ̀ﻧ Qﺰ ﹶﻝ ﺍﻟ Sﻠ Yﻪ ﻗﹶﺎﻟﹸﻮﺍ Qﺑ ﹾﻞ Qﻧﱠﺘﹺﺒﻊ YﻣQﺎ Qﻭ Qﺟ `ﺪﻧQﺎ Qﻋﻠﹶ̀ﻴ Oﻪ ﺁﺑQﺎﺀَﻧQﺎ ﹶﺃ Qﻭﻟﹶ̀ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟﺸﱠ̀ﻴﻄﹶﺎ ﹸﻥ Qﻳ `ﺪﻋYﻮ Yﻫ `ﻢ
ﲑ﴾).(١
ﺴ Oﻌ ﹺ
ﺏ ﺍﻟ ﱠ
ﹺﺇﻟﹶﻰ Qﻋﺬﹶﺍ ﹺ
ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﳉﺎﻫﻠﻲ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﻜﺜﲑ ﻟﻨﻌﺮﻑ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻳﻘﺼﻬﺎ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺮﺍﻥ ،٬ﻭﻫﻲ
ﺗﻜﺬﻳﺐ ﺍﳌﺼﻠﺤﲔ ﺍﳌﺮﺳﻠﲔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ﴿ :ﹶﻟ ﹶﻘ `ﺪ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ ﻧYﻮﺣﹰﺎ ﹺﺇﻟﹶﻰ ﻗﹶ̀ﻮ Oﻣ Oﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳQﺎ ﹶﻗ ـ̀ﻮ ﹺﻡ
ﺏ ﻳ̀Qﻮ ﹴﻡ QﻋﻈOﻴ ﹴﻢ * ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ Qﻤ ﹶﻠﺄﹸ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ ـ Oﻪ
ﻑ Qﻋﻠﹶ̀ﻴ ﹸﻜ `ﻢ Qﻋﺬﹶﺍ Q
ﺍ̀ﻋﺒYﺪYﻭﺍ ﺍﻟ Sﻠ Qﻪ ﻣQﺎ ﹶﻟ ﹸﻜ `ﻢ Oﻣ `ﻦ ﹺﺇﹶﻟ wﻪ ﻏﹶ̀ﻴﺮYﻩ Yﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
ﲔ﴾).(١
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﺲ ﺑﹺﻲ ﺿQﻼﻟﺔﹲ ﻭQﻟﹶﻜOﻨﱢﻲ ﺭQﺳYﻮﻝﹲ Oﻣ `ﻦ Qﺭ ﱢ
ﲔ * ﻗﹶﺎ ﹶﻝ ﻳQﺎ ﻗﹶ̀ﻮ ﹺﻡ ﻟﹶ̀ﻴ Q
ﺇﹺﻧﱠﺎ ﹶﻟQﻨﺮQﺍ Qﻙ ﻓOﻲ ﺿQﻼ ﹴﻝ ﻣYﹺﺒ ﹴ
ﻭﺗﺘﻮﺍﱃ ﺍﻟﺮﺳﺎﻻﺕ ﻭﻳﺘﻜﺮﺭ ﻣﻮﻗﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﻣﻘﻠﺪﻳﻬﻢ ﻣﻦ ﺍﻷﻧﺒﻴ ـﺎﺀ ﻭﺍﳌﺮﺳ ـﻠﲔ
﴿ Qﻭﹺﺇﻟﹶﻰ ﻋQﺎ wﺩ ﹶﺃﺧQﺎ Yﻫ `ﻢ ﻫYﻮﺩﹰﺍ ……﴾ ﴿ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ Qﻤ ﹶﻠﺄﹸ ﺍSﻟﺬOﻳ Qﻦ ﹶﻛ ﹶﻔﺮYﻭﺍ﴾ ﺑﺮﺳﺎﻟﺘﻪ ﴿ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ Oﻪ ﹺﺇﻧﱠﺎ
ﹶﻟQﻨﺮQﺍ Qﻙ ﻓOﻲ Qﺳﻔﹶﺎ Qﻫ wﺔ﴾ ﻋﻠﻤﺎﺀ ﻣﺘﻜﱪﻭﻥ ﻳﻈﻨﻮﻥ ﺃﻥ ﻛﻞ ﻣﻦ ﻻ ﻳﻮﺍﻛ ـﺐ ﻣﺴ ـﲑŸﻢ ﰲ ﺍﻟﺴﻔﺴ ـﻄﺔ
ﲔ * ﻗﹶﺎ ﹶﻝ ﻳQﺎ ﻗﹶ̀ﻮ ﹺﻡ ﻟﹶ̀ﻴ Q
ﺲ ﺑﹺﻲ ﺳQﻔﹶﺎﻫQﺔﹲ Qﻭﹶﻟ Oﻜﻨﱢﻲ ﺭQﺳYﻮﻝﹲ Oﻣ ـ `ﻦ ﻚ Oﻣ Qﻦ ﺍﹾﻟﻜﹶﺎ Oﺫﹺﺑ Q
ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺳﻔﻴﻪ ﴿ Qﻭﺇﹺﻧﱠﺎ ﹶﻟQﻨﻈﹸﱡﻨ Q
ﲔ﴾)Q ﴿ ،٬(٢ﻭﹺﺇﻟﹶﻰ ﹶﺛﻤYﻮ Qﺩ ﹶﺃﺧQﺎ Yﻫ `ﻢ ﺻQﺎﻟOﺤﹰﺎ ………﴾) ﴿ ،٬(٣ﹶﻗ ـﺎ ﹶﻝ ﺍﹾﻟ Qﻤ ﹶﻠ ـﹸﺄ ﺍSﻟ ـﺬOﻳ Qﻦ
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
Qﺭ ﱢ
ﺍﺳ`QﺘﻜﹾQﺒﺮYﻭﺍ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ Oﻪ Oﻟ SﻠﺬOﻳ Qﻦ ﺍﺳ`ﺘYﻀ` Oﻌﻔﹸﻮﺍ Oﻟ Qﻤ `ﻦ ﺁ Qﻣ Qﻦ ﻣ̀Oﻨ Yﻬ `ﻢ ﹶﺃﺗ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ ﹶﺃ Sﻥ ﺻQﺎﻟOﺤﹰﺎ ﻣ̀YﺮﺳQﻞﹲ Oﻣ `ﻦ Qﺭﱢﺑ Oﻪ ﻗﹶﺎﻟﹸﻮﺍ
ﺇﹺﻧﱠﺎ ﹺﺑﻤQﺎ ﺃﹸ̀ﺭ Oﺳ ﹶﻞ ﹺﺑ Oﻪ ﻣ̀Yﺆ OﻣﻨYﻮ ﹶﻥ * ﻗﹶﺎ ﹶﻝ ﺍSﻟﺬOﻳ Qﻦ ﺍﺳ`QﺘﻜﹾQﺒﺮYﻭﺍ ﹺﺇﻧﱠﺎ ﺑﹺﺎSﻟﺬOﻱ ﺁﻣ̀QﻨYﺘ `ﻢ ﹺﺑ Oﻪ ﻛﹶﺎ OﻓﺮYﻭ ﹶﻥ﴾)Q ﴿ ،٬(٤ﻭﻟﹸﻮﻃ ـﹰﺎ
ﲔ﴾).(٥
ﺸ ﹶﺔ ﻣQﺎ QﺳQﺒ ﹶﻘﻜﹸ `ﻢ ﹺﺑﻬQﺎ Oﻣ `ﻦ ﹶﺃ Qﺣ wﺪ Oﻣ Qﻦ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ Oﻟﻘﹶ̀ﻮ Oﻣ Oﻪ ﹶﺃQﺗ ﹾﺄﺗYﻮ ﹶﻥ ﺍﹾﻟﻔﹶﺎ Oﺣ Q
ﺣﱴ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺭﲟﺎ ﺗﺮﻕ ﻗﻠﻮzﻢ ﳊﺎﻝ ﻳﺘﻴﻢ ﺟﺎﺋﻊ ﺃﻭ ﺃﺭﻣﻠﺔ ﻣﻜﺴ ـﻮﺭﺓ ﺍﳉﻨ ـﺎﺡ ،٬ﻭﻫ ـﺆﻻﺀ
ﺍﻟﺸﺎﺫﻭﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻟﺔ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺃﺻﺤﺎﺏ ﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﻼﺧﲑﻳﺔ ﻭﻏﲑﻫﻢ ﻟﻌﻨﻬﻢ
ﺍﷲ ﻭﺃﺧﺰﺍﻫﻢ ﻭﺃﻇﻬﺮ ﻋﺎﺭﻫﻢ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻛﻠﻠﻬﻢ ﺑﻪ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺍﻟﻌﻔﻨﺔ ﻳﻘﻮﻣ ـﻮﻥ
ﺑﺎﺳﺘﻐﻼﻝ ﺍﻷﺭﻣﻠﺔ ﻭﺍﳌﺴﺎﻛﲔ ﻟﺘﺤﺼﻴﻞ ﺍﻷﻣﻮﺍﻝ ﻭﲨﻌﻬﺎ ﰒ _ﺒ ـﻬﺎ ﺑﺎﺳ ـﻢ ﻫ ـﺆﻻﺀ ﺍﳌﻈﻠ ـﻮﻣﲔ
ﺍﳌﺴﺘﻀﻌﻔﲔ ،٬ﻭﺇﺫﺍ ﺃﻋﻄﻮﻫﻢ ﻣﻨﻬﺎ ﻓﺎﻟﻘﻠﻴﻞ ﻭﺑﺄﺳﺎﻟﻴﺐ ﺭﺧﻴﺼﺔ ،٬ﻭ ﻭﺍﷲ ﺇﱐ ﻷﺳﺘﺤﻲ ﺃﻥ ﺃﺻﺮﺡ zﺎ،٬
ﻭﺃﻋﺠﺐ ﻛﻴﻒ ﻳﻔﻌﻠﻬﺎ ﻫﺆﻻﺀ ﺍﻷﺭﺍﺫﻝ ﻗﻮﻡ ﻟﻮﻁ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ،٬ﻓﺄﺣﺪﻫﻢ ﺳ ـﻮﺩ ﺍﷲ ﻭﺟﻬ ـﻪ ﰲ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻋﻤﺮﻩ ﻧﺎﻫﺰ ﺍﻟﺴﺘﲔ ،٬ﺗﺄﺗﻴﻪ ﺍﻣﺮﺃﺓ ﻓﻴﻐﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺎﺏ ﻭﻳﺪﻋﻮﻫﺎ ﺇﱃ ﺍﻟﻔﺎﺣﺸﺔ ﺑﺎﺳ ـﻢ
ﺍﳌﺘﻌﺔ ،٬ﻭﺍﻵﺧﺮ ﻳﺘﺰﻭﺝ ﻓﺘﺎﺓ ﰲ ﺍﻟﻌﺸﺮﻳﻦ ﻭﻋﻤﺮﻩ ﻧﺎﻫﺰ ﺍﻟﺴﺒﻌﲔ ،٬ﻭﻫﺆﻻﺀ ﺍﻟﺸﺎﺫﻭﻥ ﻋﺒﻴﺪ ﺍﻟﺸ ـﻬﻮﺍﺕ
ﻳﺮﻛﺒﻮﻥ ﺃﺣﺪﺙ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﻳﻀﻌﻮﻥ ﺍﳊﺮﺱ ،٬ﻭﻻ ﺃﺩﺭﻱ ﳑﺎ ﳜﺎﻑ ﻫﺆﻻﺀ ﺍﳉﺒﻨﺎﺀ ﻋﻠﻤﺎﺀ ﺍﻟﻀ ـﻼﻟﺔ
ﺍﳋﻮﻧﺔ ،٬ﻭﻳﺴﻜﻨﻮﻥ ﺑﻴﻮﺗﹰﺎ ﻓﺎﺭﻫﺔ ﻣﺆﺛﺜﺔ ﺑﺄﺭﻗﻰ ﺃﺛﺎﺙ.
ﻫﺆﻻﺀ ﻫﻢ ﺃﺗﺒﺎﻉ ﻣﻌﺎﻭﻳﺔ )ﻟﻌﻨﻪ ﺍﷲ( ﻭﺑﻘﻴﺔ ﺁﻝ ﺃﰊ ﺳﻔﻴﺎﻥ ،٬ﻭﺭﺳﻮﻝ ﺍﷲ ﻣﻨﻬﻢ ﺑﺮﺍﺀ ﻭ ﺇﻥ ﺍﺩﻋﻮﺍ
ﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ ،٬ﻭﺟﻮﺍﺏ ﻫﺆﻻﺀ ﺍﳌﻨﻜﻮﺳﲔ ﻭﺟﻮﺍﺏ ﻗﻮﻡ ﻟﻮﻁ ﻭﺍﺣﺪ ﳌﻦ ﻳﺪﻋﻮﻫﻢ ﺇﱃ
ﺍﻹﺻﻼﺡ ﻭﻫﻮ﴿ :ﹶﺃ `ﺧ ﹺﺮﺟYﻮ Yﻫ `ﻢ Oﻣ `ﻦ ﻗﹶ̀ﺮQﻳOﺘﻜﹸ `ﻢ ﹺﺇﱠﻧ Yﻬ `ﻢ ﺃﹸﻧQﺎﺱQ NﻳQﺘ ﹶﻄ ﱠﻬﺮYﻭ ﹶﻥ﴾)Q ﴿ .(١ﻭﹺﺇﻟﹶﻰ Qﻣ `ﺪQﻳ Qﻦ ﹶﺃﺧQﺎ Yﻫ `ﻢ
Yﺷ Qﻌ̀ﻴﺒﹰﺎ﴾)﴿ ،٬(٢ﻗﹶﺎﻟﹸﻮﺍ ﻳQﺎ ﺷQ Yﻌ̀ﻴﺐ YﺃﹶﺻQﻼﺗQ Y
ﻚ Qﺗ ﹾﺄﻣYﺮQ Yﻙ ﹶﺃ ﹾﻥ ﻧ̀QﺘﺮQ Yﻙ ﻣQﺎ ﻳ̀QﻌﺒYﺪ YﺁﺑQﺎ YﺅﻧQﺎ ﺃﹶ̀ﻭ ﹶﺃ ﹾﻥ Qﻧ ﹾﻔ Qﻌ ﹶﻞ ﻓOﻲ ﺃﹶ̀ﻣﻮQﺍﻟOﻨQﺎ
ﺍﻹﻏﺮﺍﺀ ﺑﺎﳌﺎﻝ ﻭﺍﳌﺪﺍﻫﻨﺔ ﺤﻠOﻴ Yﻢ ﺍﻟ ﱠﺮﺷOﻴﺪُ﴾) ،٬(٣ﻳﺴﺘﻌﻤﻠﻮﻥ ﻣﻊ ﺷﻌﻴﺐ
ﺖ ﺍﹾﻟ Q
ﻚ ﹶﻟﹶﺄ̀ﻧ Q
ﻣQﺎ QﻧﺸQﺎ ُﺀ ﹺﺇﱠﻧ Q
ﻚ
ﻚ QﺗﺄﹾﻣYﺮYﻙ﴾﴿ ،٬ﹺﺇﱠﻧ Q
ﻭﺍﳌﺪﺡ ﺍﻟﺮﺧﻴﺺ ،٬ﺑﻞ ﻭﺍﻟﺘﺬﻟﻞ ﻭﺍﻟﻈﻬﻮﺭ ﺑﺼﻮﺭﺓ ﺍﳊﻤﻞ ﺍﻟﻮﺩﻳﻊ﴿ ،٬ﺃﹶﺻQﻼﺗQ Y
ﺤﻠOﻴ Yﻢ ﺍﻟ ﱠﺮﺷOﻴ Yﺪ﴾ ،٬ﻳﺆﻛﺪﻭﻥ ﺑﻘﻮﺓ ﳓﻦ ﻋﻠﻰ ﻳﻘﲔ ﻣﻦ ﺭﺷﺪﻙ ﻭﺣﻠﻤﻚ ﻭﺗﺼﺮﻓﺎﺗﻚ ،٬ﻭﻟﻜﻦ
ﺖ ﺍﹾﻟ Q
ﹶﻟﹶﺄ̀ﻧ Q
،٬ﺍﺑﺘﺪﺃﺕ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﴿ﻗﹶﺎ ﹶﻝ ﺑﻌﺪ ﳊﻈﺎﺕ ﳌﺎ ﱂ ﻳﻨﻔﻊ ﺍﳌﺪﺡ ﺍﻟﺮﺧﻴﺺ ﻭﺍﻹﻏﺮﺍﺀ ﻣﻊ ﺷﻌﻴﺐ
ﻚ ﻳQﺎ
ﺍﹾﻟ Qﻤ ﹶﻠﺄﹸ﴾ ﺍﳌﻸ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﺃﻋﺪﺍﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﴿ﺍSﻟﺬOﻳ Qﻦ ﺍ `ﺳQﺘ ﹾﻜQﺒﺮYﻭﺍ Oﻣ `ﻦ ﻗﹶ̀ﻮ Oﻣ Oﻪ ﹶﻟﻨYﺨ` ﹺﺮ Qﺟﱠﻨ Q
ﻚ Oﻣ `ﻦ ﻗﹶ̀ﺮQﻳOﺘﻨQﺎ ﺃﹶ̀ﻭ ﹶﻟQﺘﻌYﻮ Yﺩ Sﻥ ﻓOﻲ ﻣS OﻠﺘOﻨQﺎَ﴾).(٤
ﺷYﻌ̀Qﻴﺐ YﻭQﺍSﻟﺬOﻳ Qﻦ ﺁﻣQﻨYﻮﺍ Qﻣ Qﻌ Q
א א
ﺇﺫﺍ ﲤﺖ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺬﺍﺏ ،٬ﻭﻛﺬﺏ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺳﺘﻬﺰﺃ ﺑﻪ ﺍﻟﻘﻮﻡ ﻭﺧﺼﻮﺻ ـﹰﺎ ﻋﻠﻤ ـﺎﺀ ﺍﻟﺴ ـﻮﺀ
ﻭﻣﻘﻠﺪﻳﻬﻢ ﺍﻟﻌﻤﻴﺎﻥ ،٬ﺑﺪﺃﺕ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﻭﻫﻲ ﻣﻘﺪﻣﺎﺕ ﺍﻟﻌﺬﺍﺏ ،٬ﻭﻫﻲ ﻛﻤﻘﺪﻣﺎﺕ ﺍﻟﻌﺎﺻ ـﻔﺔ
ﺍﳍﻮﺟﺎﺀ ﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻨﺴﻴﻢ ﻃﻴﺐ ﻳﺮﻛﻦ ﺇﻟﻴﻪ ﺍﳉﺎﻫﻞ ﻭﻳﻈﻦ ﺍﻧﻪ ﺳﻴﺪﻭﻡ ،٬ﻭﻟﻜﻦ ﺑﻌﺪ ﳊﻈﺎﺕ ﺗﺼ ـﻞ
ﺏ ﹸﻛ ـ ¿ﻞ
ﺑﺪﺍﻳﺔ ﺍﻟﻌﺬﺍﺏ ﺑﺈﻗﺒﺎﻝ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻞ﴿ ،٬ﻓﹶﺘQﺤ`ﻨQﺎ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﹶﺃ̀ﺑ ـﻮQﺍ Q
Qﺷ `ﻲ ٍﺀ﴾؛ ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ:
ﺍﻷﻭﻝ ﻫﻮ ﺇﻏﺮﺍﻗﻬﻢ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﳌﻠﺬﺍﺕ ﻭﺯﺧﺮﻑ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ ﺃﻥ ﺭﻛﻨﻮﺍ ﺇﻟﻴﻪ ،٬ﻭﺃﻣﺴﻰ ﻫ ـﻮ
ﻣﺒﻠﻐﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻻ ﻳﻌﺪﻭﻧﻪ ﺇﱃ ﺳﻮﺍﻩ ،٬ﻭﻟﻴﺰﺩﺍﺩﻭﺍ ﻏﻔﻠﺔ ﺇﱃ ﻏﻔﻠﺘﻬﻢ ﴿ Qﻭﺃﹸ̀ﻣﻠOﻲ ﹶﻟ Yﻬ ـ `ﻢ ﹺﺇ Sﻥ ﻛﹶ̀ﻴ ـﺪOﻱ
ﻣQﺘOﲔ.(٢)﴾N
ﻭﺍﻟﺜﺎﱐ ﻟﻴﻌﻈﻢ ﻋﺬﺍzﻢ ﺍﻟﻨﻔﺴﻲ ،٬ﹼﳌﺎ ﻳﻨ ـﺰﻝ zﻢ ﺍﻟﻌﺬﺍﺏ ﺍﻹﳍﻲ ﺍﻟ ـﺪﻧﻴﻮﻱ ،٬ﻭﺫﻟ ـﻚ ﻋﻨ ـﺪﻣﺎ
ﻳﻔﺎﺭﻗﻮﻥ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺃﻗﺒﻠﺖ ﻋﻠﻴﻬﻢ ﻭﺍﺳﺘﻘﺒﻠﻮﻫﺎ ﺑﺎﻷﺣﻀﺎﻥ ﴿ ،٬ﹶﻓ ﹺﺮﺣYﻮﺍ ﹺﺑﻤQﺎ ﺃﹸﻭﺗYﻮﺍ﴾ ،٬ﺩﻭﳕﺎ ﺗﻔﻜﺮ ﺃﻭ
ﺗﺪﺑﺮ ﳊﺎﳍﻢ ﺍﳌﺨﺰﻱ ،٬ﻭﻫﻢ ﻳﺮﺯﺣﻮﻥ ﲢﺖ ﻇﻞ ﻃﺎﻏﻮﺕ ﳏﺘﻞ ﻣﺘﺴ ـﻠﻂ ،٬ﻭﻛ ـﺄ_ﻢ ﱂ ﻳﺴ ـﻤﻌﻮﺍ
ﻼ ﻓﻘﻞ ﺫﻧﺐ ﻋﺠﻠ ـﺖ ﻋﻘﻮﺑﺘ ـﻪ( )،٬(٣
ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ) :ﻳﺎ ﺍﺑﻦ ﻋﻤﺮﺍﻥ ،٬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﻐﲎ ﻣﻘﺒ ﹰ
ﻭﻫﻜﺬﺍ ﺍﻟﻐﺎﻓﻠﻮﻥ ﺩﺍﺋﻤﹰﺎ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺃﻗﺒﻠﺖ ﻋﻠﻴﻬﻢ ﻣﻜﺎﻓﺄﺓ ﳍﻢ ،٬ﻭﺍﻟﻨﻌﻤ ـﺔ ﻭﺍﻟﻨﻌ ـﻴﻢ ﲦﻨ ـﹰﺎ
ﻷﺗﻌﺎzﻢ ،٬ﻭﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻨﺴﻴﻢ ﺍﻟﺬﻱ ﻳﺴﺒﻖ ﺍﻟﻌﺎﺻﻔﺔ !! ﻭﻫﻲ ﰲ ﺍﳊﻘﻴﻘ ـﺔ ﺫﻧ ـﺐ ﻋﺠﻠ ـﺖ
ﻋﻘﻮﺑﺘﻪ!!
ﺃﲪﺪ ﺍﳊﺴﻦ
٢٦ﺻﻔﺮ ١٤٢٥ﻫـ.ﻕ
ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ
א
ﻧﱯ ﻣﺮﺳﻞ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻏﲑﻫﻢ ،٬ﻭﻗﺪ ﺃﻗﺮ ﺭﺳﺎﻟﺘﻪ ﻭﺁﻣﻦ ﺑﻪ ﺑﻌ ـﺾ ﺃﻫ ـﻞ ﻳﻮﺳﻒ
ﻣﺼﺮ ،٬ﻭﻣﻨﻬﻢ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﺋﻠﺔ ﺍﳊﺎﻛﻤﺔ ،٬ﻭﻫﺬﺍ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ Úﻳﺬ èﻛﺮ ﻓﺮﻋﻮﻥ ﻣﺼﺮ ﻭﻣﻸﻩ ﰲ
ﺕ ﹶﻓﻤQﺎ
ﻒ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
ﻭﺭﺳﺎﻟﺘﻪ ﴿ Qﻭﹶﻟ ﹶﻘ `ﺪ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﻳYﻮ Yﺳ Y ﺑﻴﻮﺳﻒ ﺯﻣﻦ ﺭﺳﺎﻟﺔ ﻣﻮﺳﻰ
ﺚ ﺍﻟ Sﻠ Yﻪ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ Oﻩ Qﺭﺳ Yـﻮ ﹰﻻ ﹶﻛ ـ ﹶﺬOﻟ Q
ﻚ ﻚ ﹸﻗ ﹾﻠYﺘ `ﻢ ﹶﻟ `ﻦ ﻳ̀Qﺒ Qﻌ ﹶ
ﻚ Oﻣﻤﱠﺎ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﹺﺑ Oﻪ Qﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ Qﻫ ﹶﻠ Q
ﹺﺯﹾﻟYﺘ `ﻢ ﻓOﻲ Qﺷ ﱟ
ﻀ Šﻞ ﺍﻟ Sﻠ Yﻪ Qﻣ `ﻦ ﻫQ Yﻮ ﻣYﺴ`ﺮﹺﻑ Nﻣ̀YﺮﺗQﺎﺏ.(١)﴾N
Yﻳ O
ﺻ ـﺎ OﺣQﺒ ﹺﻲ
ﻳﺼﺪﻉ ﺑﺪﻋﻮﺗﻪ ﰲ ﺃﺻﻌﺐ ﺍﻟﻈﺮﻭﻑ ﻭﻫﻮ ﰲ ﺍﻟﺴﺠﻦ﴿ :ﻳQﺎ Q ﻭﻫﺎ ﻫﻮ ﻳﻮﺳﻒ
ﺠ ﹺﻦ ﺃﹶﺃﹶ̀ﺭﺑQﺎﺏY NﻣQﺘ ﹶﻔ ﱢﺮﻗﹸﻮ ﹶﻥ ﺧ̀Qﻴﺮ Nﹶﺃ ﹺﻡ ﺍﻟ Sﻠ Yﻪ ﺍﻟﹾﻮQﺍ Oﺣﺪ Yﺍﹾﻟ ﹶﻘﻬﱠﺎ Yﺭ﴾) ،٬(٢ﺑﻞ ﻭﻳﺘﻌﺮﺽ ﻟﺪﻳﻦ ﺍﳌﻠﻚ ﺑﺸﺪﺓ ﺩﻭﻥ
ﺴ`
ﺍﻟ ﱢ
ﻋﻠﻰ ﺍﻷﻗ ـﻞ ﻟÑﻴﻨ ـﹰﺎ ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺴﺠﻦ ﻭﺇﺣﺎﻃﺔ ﺯﺑﺎﻧﻴﺔ ﻓﺮﻋﻮﻥ ﺑﻪ ﺃﻱ ﺗﺄﺛﲑ ﳚﻌﻞ ﻳﻮﺳﻒ
ﻣﺪﺍﻫﻨﹰﺎ ﰲ ﲢﻄﻴﻢ ﺍﻷﺻﻨﺎﻡ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺃﳍﻬﺎ ﺍﳌﺼﺮﻳﻮﻥ ،٬ﺑﻞ ﻫﺎ ﻫﻮ ﳛﻤﻞ ﻓﺄﺳﻪ ﻭﳛﻄﻢ ﺍﻷﺻ ـﻨﺎﻡ
ﺃﺻﻨﺎﻡ ﺍﳊﺠﺎﺭﺓ ﴿ﻣQﺎ ﺗ̀QﻌYﺒﺪYﻭ ﹶﻥ Oﻣ `ﻦ ﺩYﻭﻧﹺ ـ Oﻪ ﹺﺇSﻟ ـﺎ ﹶﺃ `ﺳ ـﻤQﺎ ًﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻤﺎ ﺣﻄﻢ ﺟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ
ﺤ ﹾﻜ Yﻢ ﹺﺇﻟSﺎ Oﻟ Sﻠ Oﻪ ﹶﺃ Qﻣ Qﺮ ﹶﺃﻟSﺎ Qﺗ̀ﻌYﺒﺪYﻭﺍ ﹺﺇﻟSﺎ ﹺﺇﻳﱠﺎ Yﻩ
Qﺳﻤﱠ̀ﻴﺘYﻤYﻮﻫQﺎ ﹶﺃ̀ﻧYﺘ `ﻢ ﻭQﺁﺑQﺎﺅYﻛﹸ `ﻢ ﻣQﺎ ﹶﺃ̀ﻧ Qﺰ ﹶﻝ ﺍﻟ Sﻠ Yﻪ ﹺﺑﻬQﺎ Oﻣ `ﻦ Yﺳ ﹾﻠﻄﹶﺎ wﻥ ﹺﺇ Oﻥ ﺍﹾﻟ Y
ﺱ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٣
ﻚ ﺍﻟﺪﱢﻳ Yﻦ ﺍﻟﹾ ﹶﻘﱢﻴﻢQ Yﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﻨﱠﺎ ﹺ
ﹶﺫOﻟ Q
ﻛﻨﱯ ﻣﺮﺳﻞ ﺩﺍﻉ ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﱂ ﻳﺘﻌﺮﺽ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﺪﻋﻮﺓ ﻳﻮﺳﻒ
ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻄﻠﺐ ﻣﻦ ﻗﻮﻣﻪ ﺍﻹﳝﺎﻥ ﺑﻪ ،٬ﻛﻤﺎ ﺗﻌﺮﺽ ﻟﺒﺎﻗﻲ ﺩﻋﻮﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ،٬ﺑﻞ ﺇﻥ ﻫﺬﻩ ﺍﳉﻬ ـﺔ
ﺇﻻ ﺑﻘﺪﺭ ﻗﻠﻴﻞ ﻳﺒﲔ ﺭﺳﺎﻟﺔ ﻳﻮﺳﻒ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻏﲑ ﻣﻠﺤﻮﻇﺔ ﰲ ﺳﺮﺩ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﺩﻋﺎ ﻗﻮﻣ ـﻪ ،٬ﻭﻛﻴ ـﻒ ﻣﻦ ﺍﷲ ﻭﺃ_ﺎ ﺭﺳﺎﻟﺔ ﺇﺑﺮﺍﻫﻴﻤﻴﺔ ،٬ﻓﻼ ﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻴﻒ ﺃﻥ ﻳﻮﺳﻒ
،٬ﻭﻣﺎ ﻫﻮ ...ﻭﻣﺎ ﻫﻮ ...ﺃﺳ ـﺌﻠﺔ ﺟﺎﺩﳍﻢ ،٬ﻭﻣﺎﺫﺍ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﻭﻣﺎ ﻫﻮ ﺣﺎﻝ ﺍﳌﺆﻣﻨﲔ ﺑﻴﻮﺳﻒ
ﻛﺜﲑﺓ ﺭﲟﺎ ﲡﺪ ﺃﺟﻮﺑﺘﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻧﺒﻴﺎﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﻳﻮﺳﻒ
. ،٬ﻭﻣﻊ ﺇﻥ ﺳﻮﺭﺓ ﻃﻮﻳﻠﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﺧﺘﺼﺖ ﰲ ﺳﺮﺩ ﻣﺴﲑﺓ ﺍﻟﻨﱯ ﺍﳌﺮﺳﻞ ﻳﻮﺳﻒ
ﻛﻤﺎ ﺗﻌﺮﺽ ﻟﺘﻔﺎﺻﻴﻞ ﺭﺳ ـﺎﻻﺕ ﻓﻠﻤﺎﺫﺍ ﺗﺮﻙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻌﺮﺽ ﻟﺘﻔﺎﺻﻴﻞ ﺭﺳﺎﻟﺔ ﻳﻮﺳﻒ
ﺍﻷﻧﺒﻴﺎﺀ ؟
ﻭﺍﳉﻮﺍﺏ :ﺇﻥ ﺳﺮﺩ ﺍﻟﻘﺼﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻳﺘﻌﻆ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻌﻴﺪﻭﺍ ﺍﻟﻜﺮﺓ ﻣﺮﺓ ﺑﻌ ـﺪ
ﺗﺬﻛﺮ ﻗﺼﺘﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ،٬ﻭﻛﻞ ﻣﺮﺓ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺇﻋﻄﺎﺀ ﺻ ـﻮﺭﺓ ﺃﺧﺮﻯ ،٬ﻓﻤﻮﺳﻰ
ﺇﺫﺍ ﻟﻠﻘﺎﺭﺉ ﲣﺘﻠﻒ ﻋﻦ ﺳﺎﺑﻘﺘﻬﺎ ،٬ﻭzﺬﺍ ﺗﻜﺘﻤﻞ ﻋﻨﺪﻩ ﺍﻟﺼﻮﺭﺓ ،٬ﺑﻞ ﻭﻳﺼﺒﺢ ﻳﻌﺮﻑ ﻣﻮﺳ ـﻰ
ﺑﻌﻴﻨﻪ ،٬ﺑ ـﻞ ﺭﺁﻩ ﻣﻦ ﺍﻷﻣﺎﻡ ﺃﻭ ﺍﳉﺎﻧﺐ ﺃﻭ ﺍﳋﻠﻒ ،٬ﻭﺍﳍﺪﻑ ﺍﻟﻘﺮﺁﱐ ﻟﻴﺲ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﺍﻥ
ﻓﺈﻥ ﺍﳍﺪﻑ ﻫﻮ ﺍﻟﻨﺒﻮﺓ ،٬ﺑﻞ ﺑﺎﳋﺼ ـﻮﺹ ،٬ﻭﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ﺍﻟﺬﻱ ﻳﺄﰐ ﻭﳝﺜﻞ ﻣﻮﺳﻰ
ﺍﻟﺮﺅﻳﺎ ،٬ﻭﻛﻮ_ﺎ ﻃﺮﻳﻘﹰﺎ ﻟﻮﺣﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻓﺎﳌﺮﺍﺩ ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻋﻼﻗﺔ ﺍﻟﺮﺅﻳﺎ ﺑﻴﻮﺳ ـﻒ
ﺙ ﺍﻵﰐ ،٬ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ )ﺍﳌﻬﺪﻱ( ،٬ﺑﻞ ﻭﺍﻥ ﺍﳌﻸ ) ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ( ﺳﻴﻘﻮﻟﻮﻥ ﻋﻨﻬﺎ ﹶﺃ î
ﺿﻐÞﺎ ﹸ
ﲔ﴾).(١
ﺤ Yﻦ ﹺﺑQﺘ ﹾﺄﻭﹺﻳ ﹺﻞ ﺍﹾﻟﹶﺄﺣ`ﻼ ﹺﻡ ﹺﺑﻌQﺎOﻟ Oﻤ Q
ﺙ ﹶﺃﺣ`ﻼ ﹴﻡ ﻭQﻣQﺎ Qﻧ `
ﺿﻐQﺎ ﹸ
ﹶﺃﺣîﻼ ﹴﻡ ،٬ﻛﻤﺎ ﺃﻥ ﻣﻸ ﻓﺮﻋﻮﻥ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ `
،٬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻳﻌﻘﻮﺏ ﻭﺃﻡ ﻳﻮﺳ ـﻒ ﺭﺍﺣﻴ ـﻞ. ﺍﻷﺣﺪ ﻋﺸﺮ ﻛﻮﻛﺒﹰﺎ ﺇﺧﻮﺓ ﻳﻮﺳﻒ
ﺭﺁﻫﻢ ﻳﻮﺳﻒ ﰲ ﺍﻟﺮﺅﻳﺎ ﺳﺎﺟﺪﻳﻦ ﻟﻪ ،٬ﻓﻤﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ،٬ﻭﻛﻴﻒ ﻭﻗﻊ ،٬ﻭﻫﻞ ﻳﺼﺢ ﺍﻟﺴ ـﺠﻮﺩ
ﻟﻐﲑ ﺍﷲ ،٬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺼﺢ ﻓﻤﺎ ﻣﻌﲎ ﺳﺠﻮﺩﻧﺎ ﻟﻠﻜﻌﺒﺔ ﻭﻫﻲ ﺣﺠﺎﺭﺓ ،٬ﻭﻣﺎ ﻣﻌﲎ ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ
ﻵﺩﻡ ﻭﻫﻮ ﺇﻧﺴﺎﻥ ﳐﻠﻮﻕ ،٬ﻭﻣﺎ ﻣﻌﲎ ﺳﺠﻮﺩ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻭﻳﻌﻘﻮﺏ ﻭﻫ ـﻮ ﻧ ـﱯ ،٬ﻭﺃﻡ ﻳﻮﺳ ـﻒ
؟! ﻟﻴﻮﺳﻒ
ﺍﳌﺮﺗﻜﺰ ﰲ ﺍﻷﺫﻫﺎﻥ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﻫﻮ ﻭﺿﻊ ﺍﳉﺒﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ،٬ﺃﻭ ﺍﻻﳓﻨﺎﺀ ﻭﻭﺿﻌﻬﺎ ﻋﻠ ـﻰ
ﺷﻲﺀ ﻣﻨﺨﻔﺾ ﻋﻨﻬﺎ ،٬ﻭﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻫﻮ ﺑﻴﺎﻥ ﺍﳋﻀﻮﻉ ﻭﺍﻟﺘﺬﻟﻞ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻠﻤﺴﺠﻮﺩ ﻟﻪ ،٬ﻭﺭﲟﺎ ﻛ ـﺎﻥ
ﺍﻟﺴﺠﻮﺩ ﺑﺎﻹﳝﺎﺀ ﻟﻪ ﺑﺎﻟﺮﺃﺱ ﺃﻭ ﺣﱴ ﺑﺮﻣﻮﺵ ﺍﻟﻌﲔ ،٬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﻌﺎﺟﺰ ﻋﻨﻪ ﺑﺎﻟﺼﻼﺓ.
ﻭﺍﳊﻘﻴﻘﺔ ،٬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳋﺎﺿﻊ ﺍﻟﺬﻟﻴﻞ ﷲ ﻭﺍﳌﻄﻴﻊ ﻷﻣﺮ ﺍﷲ ﺳﺎﺟﺪ ﰲ ﻛﻞ ﺃﺣﻮﺍﻟ ـﻪ ،٬ﻧﺎﺋﻤ ـﹰﺎ
ﻭﻗﺎﺋﻤﹰﺎ ﻭﻗﺎﻋﺪﹰﺍ ﻭﻣﺎﺷﻴﹰﺎ .ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﳜﻀﻊ ﷲ ﻭﻻ ﻳﺘﺬﻟﻞ ﷲ ﻭﻻ ﻳﻄﻴﻊ ﺃﻣ ـﺮ ﺍﷲ ،٬ﻟ ـﻴﺲ
ﺑﺴﺎﺟﺪ ﻭﺇﻥ ﻭﺿﻊ ﺟﺒﻬﺘﻪ ﻋﻠﻰ ﺍﻷﺭﺽ .ﻓﺎﻟﺴﺠﻮﺩ ﺍﳊﻘﻴﻘﻲ ﺇﺫﻥ ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻣﺘﺜﺎﻝ ﺍﻷﻣ ـﺮ
ﺍﻹﳍﻲ ،٬ﻭﺭﲟﺎ ﰎ ﺩﻭﻥ ﻭﺿﻊ ﺍﳉﺒﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ،٬ﻭﺭﲟﺎ ﻻ ﻳﺘﻢ ﺑﻮﺿﻊ ﺍﳉﺒﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ.
ﻓﺈﺑﻠﻴﺲ ﱂ ﻳﺮﻓﺾ ﺍﻟﺴﺠﻮﺩ ﷲ) ،٬ﺑﻞ ﻟﻪ ﺳﺠﺪﺓ ﺳﺘﺔ ﺁﻻﻑ ﻋﺎﻡ( ) ،٬(٢ﻭﻟﻜﻨﻪ ﺭﻓﺾ ﺃﻥ ﺗﻜﻮﻥ
،٬ﻓﻬﻮ ﰲ ﺣﻘﻴﻘﺔ ﺃﻣﺮﻩ ﻣﺘﻜﱪ ﻋﻠﻰ ﺍﷲ ﻭﻟﻴﺲ ﲞﺎﺿﻊ ﻭﻻ ﻣﺘﺬﻟﻞ ﻭﻻ ﻗﺒﻠﺘﻪ ﰲ ﺍﻟﺴﺠﻮﺩ ﷲ ﺁﺩﻡ
ﻣﻄﻴﻊ ﻷﻣﺮ ﺍﷲ .ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﺎﺟﺪﻳﻦ ﷲ ﺍﻟﺬﻳﻦ ﺣﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ؛ ﻷﻧﻪ ﱂ ﻳﺘﺨﺬ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺃﻣﺮﻩ
) (١ﻳﻮﺳﻒ.٤:
…) :ﻓﺎﻋﺘﱪﻭﺍ ﲟﺎ ﻛﺎﻥ ﻣﻦ ﻓﻌﻞ ﺍﷲ ﺑﺈﺑﻠﻴﺲ ﺇﺫﺍ ﺃﺣﺒﻂ ﻋﻤﻠﻪ ﺍﻟﻄﻮﻳﻞ ﻭﺟﻬﺪﻩ ﺍﳉﻬﻴﺪ،٬ ) (٢ﻣﻦ ﺧﻄﺒﺔ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ
ﻭﻛﺎﻥ ﻗﺪ ﻋﺒﺪ ﺍﷲ ﺳﺘﺔ ﺁﻻﻑ ﺳﻨﺔ ﻻ ﻳﺪﺭﻯ ﺃﻣﻦ ﺳﲏ ﺍﻟﺪﻧﻴﺎ ﺃﻡ ﺳﲏ ﺍﻵﺧﺮﺓ ﻋﻦ ﻛﱪ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ .ﻓﻤﻦ ﺫﺍ ﺑﻌﺪ ﺇﺑﻠﻴﺲ
ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﷲ ﲟﺜﻞ ﻣﻌﺼﻴﺔ ؟ ﻛﻼ ،٬ﻣﺎ ﻛﺎﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺪﺧﻞ ﺍﳉﻨﺔ ﺑﺸﺮﹰﺍ ﺑﺄﻣﺮ ﺃﺧﺮﺝ ﺑﻪ ﻣﻨﻬﺎ ﻣﻠﻜﹰﺎ ﺇﻥ ﺣﻜﻤﻪ ﰲ ﺃﻫﻞ
ﺍﻟﺴﻤﺎﺀ ﻭﺃﻫﻞ ﺍﻷﺭﺽ ﻟﻮﺍﺣﺪ .ﻭﻣﺎ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﻫﻮﺍﺩﺓ ﰲ ﺇﺑﺎﺣﺔ ﲪﻰ ﺣﺮﻣﻪ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ( _ﺞ ﺍﻟﺒﻼﻏﺔ :ﺝ،٬٢
،٬ﺹ.١٣٨ ﺧﻄﺐ ﺍﻹﻣﺎﻡ ﻋﻠﻲ
............................................. ٥٠ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﺲ
ﺸ ـ̀ﻤ Y
ﺽ ﻭQﺍﻟ ﱠ
ﺕ Qﻭ Qﻣ `ﻦ ﻓOﻲ ﺍﹾﻟ ـﺄﹶ̀ﺭ ﹺ
ﺴﻤQﺎﻭQﺍ O
ﺴﺠYﺪ YﹶﻟﻪQ Yﻣ `ﻦ ﻓOﻲ ﺍﻟ ﱠ
ﺍﷲ ﺃﻥ ﻳﺘﺨﺬﻫﺎ﴿ ،٬ﹶﺃﹶﻟ `ﻢ Qﺗ Qﺮ ﹶﺃ Sﻥ ﺍﻟ Sﻠ Qﻪ Qﻳ `
ﺏ Qﻭ Qﻣ `ﻦ
ﺱ ﻭQﻛﹶﺜOﲑQ Nﺣ ﱠﻖ Qﻋﻠﹶ̀ﻴ Oﻪ ﺍﹾﻟ Qﻌﺬﹶﺍ Y
ﺏ ﻭQﻛﹶﺜOﲑO Nﻣ Qﻦ ﺍﻟﻨﱠﺎ ﹺ
ﺠﺮ YﻭQﺍﻟ ﱠﺪﻭYﺍ ﱡ
ﺸQ
ﺠﺒQﺎ ﹸﻝ ﻭQﺍﻟ ﱠ
ﻭQﺍﹾﻟ ﹶﻘ Qﻤﺮ YﻭQﺍﻟﱡﻨﺠYﻮ Yﻡ ﻭQﺍﹾﻟ ﹺ
ﻳ Yﹺﻬ ﹺﻦ ﺍﻟ Sﻠ Yﻪ ﻓﹶﻤQﺎ ﹶﻟﻪO Yﻣ `ﻦ ﻣ Yﹾﻜ ﹺﺮ ﹴﻡ ﹺﺇ Sﻥ ﺍﻟ Sﻠ Qﻪ Qﻳ ﹾﻔ Qﻌﻞﹸ ﻣQﺎ QﻳﺸQﺎ ُﺀ﴾).(١
ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺣﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻳﻮﺻﻔﻮﻥ ﺑﺄ_ﻢ ﻳﺴﺠﺪﻭﻥ ﷲ ،٬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺳﺠﻮﺩﹰﺍ ﺣﻘﻴﻘﻴﹰﺎ،٬
ﻷ_ﻢ ﱂ ﻳﻄﻴﻌﻮﺍ ﺍﷲ ﰲ ﺍﻟﺴﺠﻮﺩ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺣﻴﺚ ﻳﺮﻳﺪ ﻭﺇﱃ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺃﻣﺮﻫﻢ zﺎ.
ﻭﺑﺎﺧﺘﺼﺎﺭ ،٬ﻓﺈﻥ ﺍﳌﻄﻴﻊ ﻷﻣﺮ ﺃﺣﺪ ﻃﺎﻋﺔ ﻣﻄﻠﻘﺔ ﻓﻬﻮ ﻋﺒﺪ ﺳﺎﺟﺪ ﳍﺬﺍ ﺍﳌﻄﺎﻉ ،٬ﻭﻟﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ:
﴿ﺍﱠﺗﺨQﺬﹸﻭﺍ ﹶﺃ `ﺣﺒQﺎ Qﺭ Yﻫ `ﻢ Qﻭﺭ̀YﻫﺒQﺎQﻧ Yﻬ `ﻢ ﺃﹶ̀ﺭﺑQﺎﺑﹰﺎ Oﻣ `ﻦ ﺩYﻭ Oﻥ ﺍﻟ Sﻠ Oﻪ﴾) ،٬(٢ﺃﻱ ﻋﺒﺪﻭﺍ ﻋﻠﻤﺎﺀﻫﻢ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ؛ ﻷ_ﻢ
ﺃﺣﻠﻮﺍ ﳍﻢ ﺍﳊﺮﺍﻡ ﻭﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻓﺄﻃﺎﻋﻮﻫﻢ.
ﺺ ﺍﷲ ﻓﻬﻮ ﻟﻴﺲ ﻋﺎﺑﺪﹰﺍ ﻭﻻ ﺳﺎﺟﺪﹰﺍ ﷲ ﺑﻘﺪﺭ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ،٬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻣﺘﻌﻠﻘﺔ ﻓﻤﻦ ﻳﻌ ﹺ
ﺑﺎﻟﻘﺒﻠﺔ ﺍﻟﱵ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺣﺎﻝ ﺳﺠﻮﺩﻩ ﻭﻃﺎﻋﺘﻪ )ﺃﻱ ﺃﻧﻪ ﺍﲣﺬ ﻗﺒﻠﺔ ﻏﲑ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺃﻣﺮﻩ ﺍﷲ zﺎ( ،٬ﻓﺈﻧﻪ
ﺹ ﻭﻟﻴﺲ ﻋﺎﺑﺪﹰﺍ ﻭﻻ ﺳﺎﺟﺪﹰﺍ ﷲ) ،٬ﻭﻻ ﺗﺰﻳﺪﻩ ﺳﺮﻋﺔ ﺍﻟﺴﲑ ﺇﻻ ﺑﻌ ـﺪﹰﺍ( ) ،٬(٥ﻗ ـﺎﻝﰲ ﻛﻞ ﻋﻤﻠﻪ ﻋﺎ ﹴ
ﻓﻬﻜﺬﺍ ﺇﻧﺴﺎﻥ ﺗﻮﱃ ﺍﻟﺸﺮ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻈﻠﻤﺔ ،٬ﻟﻴﺲ ﻋﻠﻰ ﺟﺎﺩﺓ ﺍﻟﻄﺮﻳ ـﻖ ﺍﻟ ـﱵ ﺗﻮﺻ ـﻞ ﺇﱃ
ﺍﳍﺪﻑ ،٬ﺑﻞ ﻣﺴﺘﺪﺑﺮﹰﺍ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺗﻮﺻﻠﻪ ﺇﱃ ﺍﷲ ﻓﺘﻜﻮﻥ ﺳﺮﻋﺔ ﺳﲑﻩ )ﺳﺠﻮﺩﻩ ﻭﻋﺒﺎﺩﺗﻪ ﻭﻃﺎﻋﺘ ـﻪ
ﺍﳌﺪﻋﺎﺓ( ﺳﺒﺒﹰﺎ ﰲ ﺇﻳﺼﺎﻟﻪ ﺇﱃ ﻫﺎﻭﻳﺔ ﺍﳉﺤﻴﻢ ﻷﻥ ﻛﻞ ﺃﻋﻤﺎﻟﻪ )ﺳﺠﻮﺩﻩ ،٬ﻋﺒﺎﺩﺗﻪ ،٬ﻃﺎﻋﺘﻪ( ﻳﺴﺘﻘﺒﻞ zﺎ
ﻗﺒﻠﺔ ﱂ ﻳﺄﻣﺮﻩ ﺍﷲ zﺎ ،٬ﺑﻞ _ﺎﻩ ﺍﷲ ﻋﻦ ﺍﺳﺘﻘﺒﺎﳍﺎ ﻓﻴﻜﻮﻥ ﺳﺠﻮﺩﻩ ،٬ﻋﺒﺎﺩﺗﻪ ﻃﺎﻋﺘﻪ ،٬ﻛﻠﻬﺎ ﻣﺒﻨﻴﺔ ﻋﻠ ـﻰ
ﺍﳌﻌﺼﻴﺔ ﻭﺍﻟﺬﻧﺐ ﻓﺘﻜﻮﻥ ﻣﻌﺎﺻﻴﹰﺎ ﻭﺫﻧﻮﺑﹰﺎ.
ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﺼﻠﻲ ﻭﱂ ﻳﺘﺨﺬ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺃﻣﺮﻩ ﺍﷲ zﺎ ،٬ﻓﻼ ﺗﻌﺪﻭ ﺻﻼﺗﻪ ﺍﻟﺘﺼﻔﻴﻖ ﻭﺍﻟﺘﺼ ـﻔﲑ،٬
ﻭﺣﺠﻪ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﷲ.
ﻓﺈﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﷲ ﱂ ﻳﻨﻈﺮ ﺇﱃ ﺍﻷﺟﺴﺎﻡ ﻣﻨﺬ ﺧﻠﻘﻬﺎ ) ،٬(٢ﻓﻼ ﻳﻜﻮﻥ ﺳ ـﺠﻮﺩ ﺍﻷﺟﺴ ـﺎﻡ ﺇﻻ
ﻼ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺸﲑ ﺇﻟﻴﻬﺎ ،٬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﺍﻟﺼ ـﺎﺩﺭ
ﻣﺮﺷﺪﹰﺍ ﻭﺩﻟﻴ ﹰ
ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﺴﺠﻮﺩ ﺍﻷﺟﺴﺎﻡ ﻗﺒﻠﺔ ﻭﻫﻲ ﺍﻟﻜﻌﺒﺔ ،٬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﺴﺠﻮﺩ
ﺍﻷﺭﻭﺍﺡ ﻗﺒﻠﺔ ،٬ﻭﻗﺒﻠﺔ ﺍﻷﺭﻭﺍﺡ ﻫﻮ ﻭﱄ ﺍﷲ )ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ( ﻓﺒﻄﺎﻋﺘﻪ ﻳﻄﺎﻉ ﺍﷲ ﻭﲟﻌﺼ ـﻴﺘﻪ
ﻳﻌﺼﻰ ﺍﷲ ،٬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻷﻣﺮ ﻟﻠﻤﻼﺋﻜﺔ )ﺍﻷﺭﻭﺍﺡ( ﻫﻮ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ )ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ(.
ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﺣﺪ ،٬ﻓﺎﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺘﺴﻠﻴﻢ ،٬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﺍﳌﻄﻠﻘﺔ ،٬ﻓﺎﳌﺴﻠﻢ ﻫﻮ
ﺴﻠØﻢ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﻫﺬﺍ ﺍﻟﺘﺴﻠﻴﻢ )ﺍﻟﺴﺠﻮﺩ( ﻻﺑﺪ ﻟﻪ ﻣﻦ ﻗﺒﻠﺔ ﻓﻘﺒﻠﺘﻪ ﻫﻮ ﻭﱄ ﺍﷲ )ﺣﺠﺘ ـﻪﺍﳌ ﱠ
ﻋﻠﻰ ﺧﻠﻘﻪ( ،٬ﻓﻠﻴﺲ ﲟﺴﻠﻢ ﺣﻘﻴﻘﻲ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﻗﺒﻠﺔ ﺍﻟﺘﺴﻠﻴﻢ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﷲ ﻭﻫﻲ )ﺣﺠﺔ ﺍﷲ(
ﺍﳌﺘﻤﺜﻠﺔ ﲞﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ.
ﺭﻭﻯ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﺭﲪﻪ ﺍﷲ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺍﻟﻔﻀﻞ ﺑﻦ ﺷﺎﺫﺍﻥ ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻛ ـﺜﲑ
ﻭﺃﻧﺘﻢ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻧﺘﻢ ﺍﳊ ـﺞ ؟ ) :ﺃﻧﺘﻢ ﺍﻟﺼﻼﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻗﺎﻝ :ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ
ﺍﻟﺮﲪﻦ ،٬ﺃﺗﺘﻚ ﻗﻴﺲ ﻋﻴﻼﻥ ﺭﺍﺟﻠﻬﺎ ﻭﺍﻟﺮﻛﺒﺎﻥ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﺛﻘﻴﻒ) :ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ،٬ﺇﻥ ﺛﻘﻴﻔﹰﺎ ﻗﺪ ﺃﺗﻮﻙ ﻭﺍﺧﻠﻔﻮﺍ ﺍﳌﺎﻝ ،٬ﻭﻗ ـﺪ
ﺭﺟﻮﻙ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﻫﺬﻳﻞ) :ﻟﺒﻴﻚ ﻋﻦ ﻫﺬﻳﻞ ﻗﺪ ﺍﺩﳉﻮﺍ ﺑﻠﻴﻞ ﰲ ﺍﺑﻞ ﻭﺧﻴﻞ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﺭﺑﻴﻌﺔ) :ﻟﺒﻴﻚ ﺭﺑﻨ ـﺎ ﻟﺒﻴ ـﻚ
ﻟﺒﻴﻚ ،٬ﺇﻥ ﻗﺼﺪﻧﺎ ﺇﻟﻴﻚ( ،٬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ) :ﻟﺒﻴﻚ ﻋﻦ ﺭﺑﻴﻌﺔ ،٬ﺳﺎﻣﻌﺔ ﻟﺮzﺎ ﻣﻄﻴﻌﺔ( .ﻭﻛﺎﻧﺖ ﲪﲑ ﻭﳘﺪﺍﻥ ﻳﻘﻮﻟﻮﻥ) :ﻟﺒﻴﻚ ﻋﻦ
ﲪﲑ ﻭﳘﺪﺍﻥ ،٬ﻭﺍﳊﻠﻴﻔﲔ ﻣﻦ ﺣﺎﺷﺪ ﻭﺃﳍﺎﻥ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﺍﻷﺯﺩ) :ﻟﺒﻴﻚ ﺭﺏ ﺍﻷﺭﺑﺎﺏ ،٬ﺗﻌﻠﻢ ﻓﺼﻞ ﺍﳋﻄﺎﺏ ،٬ﳌﻠ ـﻚ ﻛ ـﻞ
ﻣﺜﺎﺏ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﻣﺬﺣﺞ) :ﻟﺒﻴﻚ ﺭﺏ ﺍﻟﺸﻌﺮﻯ ،٬ﻭﺭﺏ ﺍﻟﻼﺕ ﻭﺍﻟﻌﺰﻯ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﻛﻨﺪﺓ ﻭﺣﻀﺮﻣﻮﺕ) :ﻟﺒﻴ ـﻚ ﻻ
ﺷﺮﻳﻚ ﻟﻚ ،٬ﲤﻠﻜﻪ ﺃﻭ Ÿﻠﻜﻪ ،٬ﺃﻧﺖ ﺣﻜﻴﻢ ﻓﺎﺗﺮﻛﻪ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﻏﺴﺎﻥ) :ﻟﺒﻴﻚ ﺭﺏ ﻏﺴﺎﻥ ﺭﺍﺟﻠﻬﺎ ﻭﺍﻟﻔﺮﺳﺎﻥ( .ﻭﻛﺎﻧ ـﺖ
ﺗﻠﺒﻴﺔ ﲜﻴﻠﺔ) :ﻟﺒﻴﻚ ﻋﻦ ﲜﻴﻠﺔ ﰲ ﺑﺎﺭﻕ ﻭﳐﻴﻠﺔ( .ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﻗﻀﺎﻋﺔ) :ﻟﺒﻴﻚ ﻋﻦ ﻗﻀﺎﻋﺔ ،٬ﻟﺮzﺎ ﺩﻓﺎﻋﺔ ،٬ﲰﻌﹰﺎ ﻟ ـﻪ ﻭﻃﺎﻋ ـﺔ(.
ﻭﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﺟﺬﺍﻡ) :ﻟﺒﻴﻚ ﻋﻦ ﺟﺬﺍﻡ ﺫﻱ ﺍﻟﻨﻬﻰ ﻭﺍﻷﺣﻼﻡ ( ﺗﺎﺭﻳﺦ ﺍﻟﻴﻌﻘﻮﰊ :ﺝ ١ﺹ .٢٥٥
) (١ﺍﻷﻧﻔﺎﻝ.٣٥:
) :ﺇﻥ ﺍﷲ ﱂ ﻳﻨﻈﺮ ﺇﱃ ﺍﻷﺟﺴﺎﻡ ﻣﻨﺬ ﺧﻠﻘﻬﺎ(. ) (٢ﰲ ﺗﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ ﻟﻠﻤﻼ ﺻﺪﺭﺍ :ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ
٥٣ ................................... ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ /ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ
،٬ﻭﳓﻦ ﺍﻟﺰﻛﺎﺓ ﻭﳓﻦ ﺍﻟﺼﻴﺎﻡ ﻭﳓﻦ ﺍﳊﺞ ،٬ﻭﳓ ـﻦ ﻓﻘﺎﻝ :ﻳﺎ ﺩﺍﻭﺩ ﳓﻦ ﺍﻟﺼﻼﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ
ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻭﳓﻦ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ،٬ﻭﳓﻦ ﻛﻌﺒﺔ ﺍﷲ ﻭﳓﻦ ﻗﺒﻠﺔ ﺍﷲ ﻭﳓﻦ ﻭﺟﻪ ﺍﷲ ،٬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ:
: ﴿ ﹶﻓﹶﺄ̀ﻳQﻨﻤQﺎ ﺗYﻮQﻟŠﻮﺍ ﹶﻓﹶﺜ ﱠﻢ Qﻭﺟ`ﻪ Yﺍﻟ Sﻠ Oﻪ﴾ ،٬ﻭﳓﻦ ﺍﻵﻳﺎﺕ ﻭﳓﻦ ﺍﻟﺒﻴﻨﺎﺕ ،٬ﻭﻋ ـﺪﻭﻧﺎ ﰲ ﻛﺘ ـﺎﺏ ﺍﷲ
ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ﻭﺍﻟﺒﻐﻲ ﻭﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻭﺍﻷﻧﺼﺎﺏ ﻭﺍﻷﺯﻻﻡ ﻭﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ ﻭﺍﳉﺒ ـﺖ
ﻭﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﳊﻢ ﺍﳋﻨ ـﺰﻳﺮ ،٬ﻳﺎ ﺩﺍﻭﺩ ﺇﻥ ﺍﷲ ﺧﻠﻘﻨﺎ ﻓﺄﻛﺮﻡ ﺧﻠﻘﻨﺎ ﻭﻓﻀﻠﻨﺎ ﻭﺟﻌﻠﻨﺎ
ﺃﻣﻨﺎﺀﻩ ﻭﺣﻔﻈﺘﻪ ﻭﺧﺰﺍﻧﻪ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ،٬ﻭﺟﻌﻞ ﻟﻨﺎ ﺃﺿﺪﺍﺩﹰﺍ ﻭﺃﻋ ـﺪﺍ ًﺀ،٬
ﻓﺴﻤﺎﻧﺎ ﰲ ﻛﺘﺎﺑﻪ ﻭﻛﲎ ﻋﻦ ﺃﲰﺎﺋﻨﺎ ﺑﺄﺣﺴﻦ ﺍﻷﲰﺎﺀ ﻭﺃﺣﺒﻬﺎ ﺇﻟﻴﻪ ،٬ﻭﲰﻰ ﺃﺿﺪﺍﺩﻧﺎ ﻭﺃﻋ ـﺪﺍﺀﻧﺎ ﰲ
ﻛﺘﺎﺑﻪ ﻭﻛﲎ ﻋﻦ ﺃﲰﺎﺋﻬﻢ ﻭﺿﺮﺏ ﳍﻢ ﺍﻷﻣﺜﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺃﺑﻐﺾ ﺍﻷﲰﺎﺀ ﺇﻟﻴ ـﻪ ﻭﺇﱃ ﻋﺒ ـﺎﺩﻩ
ﺍﳌﺘﻘﲔ( ).(١
ﺸ ﹺﺮﻕ YﻭQﺍﹾﻟﻤ̀Qﻐ ﹺﺮﺏ Yﹶﻓﹶﺄ̀ﻳQﻨﻤQﺎ ﺗYﻮQﻟŠﻮﺍ ﹶﻓﹶﺜ ﱠﻢ Qﻭﺟ`ﻪ Yﺍﻟ Sﻠ Oﻪ ﹺﺇ Sﻥ ﺍﻟ Sﻠ Qﻪ ﻭQﺍﺳOﻊ NﻋQﻠOﻴﻢ،٬(٢)﴾N
ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﻭOﻟ Sﻠ Oﻪ ﺍﹾﻟ Qﻤ `
ﻭﻟﻴﺲ ﷲ ﻭﺟﻪ ﻛﺎﻟﻮﺟﻮﻩ ،٬ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﻫﺬﺍ ﻓﻬﻮ ﳎﺴﻢ ﻛﺎﻓﺮ ﻛﻜﻔﺮ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ﺑﻞ ﺃﺷﺪ ﻛﻔﺮﹰﺍ.
ﻓﺎﻟﻮﺟﻪ ﻫﻮ ﻣﺎ ﻳﻮﺍﺟﻪ ﺑﻪ ،٬ﻭﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻫﻮ( ﺍﻟﺬﻱ ﻭﺍﺟﻪ ﺑﻪ ﳏﻤ ـﺪﹰﺍ
ﻫﻮ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ )ﺍﷲ( ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﺃﻣﺎ ﻭﺟﻪ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﺃﻭ )ﺍﷲ( ﺍﻟﺬﻱ ﻭﺍﺟﻪ ﺑﻪ
،٬ﻓﻬﻢ ﻭﺟﻪ ﺍﷲ ﻭﻫﻢ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﺍﻟ ـﱵ ﻭﺍﺟ ـﻪ zـﻢ ﺍﷲ ﺍﳋﻠ ـﻖ ﺧﻠﻘﻪ ﻓﻬﻢ ﺣﺠﺞ ﺍﷲ
ﻓﺒﻤﻌﺮﻓﺘﻬﻢ ﻳﻌﺮﻑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ﻭﻛﻤﺜﺎﻝ ﻓﺄﻧﺖ ﺗﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻮﻫﻬﻢ ﻓﺘﻘﻮﻝ ﻫﺬﺍ ﻓ ـﻼﻥ ﻭﻫ ـﺬﺍ ﻓ ـﻼﻥ ﺇﺫﺍ ﻧﻈ ـﺮﺕ ﰲ
ﻭﺟﻮﻫﻬﻢ .ﻭﻛﺬﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻓﺄﻧﺖ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﱃ ﻭﺟﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) ،٬ﺃﻱ ﺍﻷﻧﺒﻴ ـﺎﺀ
ﻚ ﺇﹺﱠﻧﻤQﺎ YﻳQﺒ ـﺎﹺﻳﻌYﻮ ﹶﻥ
ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ( ،٬ﺗﻌﺮﻓﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹺﺇ Sﻥ ﺍSﻟﺬOﻳ Qﻦ ﻳYﺒQﺎﻳﹺﻌYﻮQﻧ Q
ﺴ Oﻪ Qﻭ Qﻣ `ﻦ ﺃﹶ̀ﻭﻓﹶﻰ ﹺﺑﻤQﺎ ﻋQﺎ Qﻫ Qﺪ Qﻋﻠﹶ̀ﻴﻪ Yﺍﻟ Sﻠ ـ Qﻪ
ﺚ ﹶﻓﹺﺈﱠﻧﻤQﺎ ﻳ̀Qﻨﻜﹸﺚﹸ Qﻋﻠﹶﻰ Qﻧ ﹾﻔ ِ
ﻕ ﹶﺃ̀ﻳﺪOﻳ ﹺﻬ `ﻢ ﹶﻓ Qﻤ `ﻦ Qﻧ ﹶﻜ ﹶ
ﺍﻟ Sﻠ Qﻪ Qﻳﺪ Yﺍﻟ Sﻠ Oﻪ ﻓﹶ̀ﻮ Q
ﺴﻴ̀YﺆﺗOﻴ Oﻪ ﹶﺃﺟ`ﺮﹰﺍ QﻋﻈOﻴﻤﹰﺎ﴾).(٣
ﹶﻓ Q
،٬ﻭﻣﻊ ﺫﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻬﺎQ) :ﻳﺪY ﻭﺍﻟﻴﺪ ﺍﻟﱵ ﻭﺿﻌﺖ ﻓﻮﻕ ﺃﻳﺪﻱ ﺍﳌﺒﺎﻳﻌﲔ ﻫﻲ ﻳﺪ ﳏﻤﺪ
ﻫﻮ ﺍﷲ ﰲ ﺍﳋﻠﻖ. ﺍﻟ Sﻠ Oﻪ(؛ ﻷﻥ ﳏﻤﺪﹰﺍ
ﻓﺄﻳﻨﻤﺎ ﺗﺘﺠﻬﻮﻥ ﻓﺈﻥ ﻗﺒﻠﺘﻜﻢ ﺇﱃ ﺍﷲ ﻫﻲ ﻭﺟﻪ ﺍﷲ )ﻭﱄ ﺍﷲ ﻭﺣﺠﺘﻪ ﻋﻠﻰ ﺧﻠﻘﻪ(؛ ﻷﻥ ﺭﻭﺣ ـﻪ
ﻻ ﺗﻘﻴﺪ ﺑﻘﻴﺪ ﺍﻷﺟﺴﺎﻡ ﻓﻬﻲ ﻣﻮﺟﻮﺩﺓ ﻭﳏﻴﻄﺔ ﺑﻜﻢ ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ،٬ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ ﴰﺎ ﹰﻻ ﻭﺟﻨﻮﺑﺎﹰ،٬
ﻫﻢ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﺗﺄﻛﻠﻮﻥ ﻭﺍﳌ ـﺎﺀ ﺑﻞ ﻟﻮ ﺗﻔﻘﻬﻮﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻌﺮﻓﺘﻢ ﺍﳊﻘﻴﻘﺔ ،٬ﻓﺂﻝ ﳏﻤﺪ
) :ﺃﻧﺎ ﺧﺒﺰ ﺍﳊﻴﺎﺓ( ) ،٬(١ﻭﺁﻝ ﳏﻤﺪ ﻫ ـﻢ ﺍﻟﺬﻱ ﺗﺸﺮﺑﻮﻥ ﻭﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﺗﺘﻨﻔﺴﻮﻥ ،٬ﻗﺎﻝ ﻋﻴﺴﻰ
ﻣﻮﺳﻰ ﻭﻫﺎﻣﺎﻥ ﻭﻫﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻭﳕﺮﻭﺩ ﻭﻫﻢ ﻧﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻫﻢ ﺑﺮﺩﻫﺎ ﻭﺳﻼﻣﻬﺎ .ﻓﻘﻠﺐ ﺍﺑﻦ ﺁﺩﻡ ﺑﲔ
ﺇﺻﺒﻌﲔ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ ) ،٬(٢ﻭﺁﻝ ﳏﻤﺪ ﻫﻢ ﺍﻟﺮﲪﻦ ﰲ ﺍﳋﻠﻖ ﻭﻫﻢ ﺻﻨﺎﺋﻊ ﺍﷲ ﻭﺍﳋﻠﻖ ﺻ ـﻨﺎﺋﻊ
ﲔ﴾).(٣
ﺴﻦ YﺍﹾﻟﺨQﺎOﻟ Oﻘ Q
ﺧﻠﻖ ﺍﳋﻠﻖ ﴿ ﹶﻓQﺘﺒQﺎ Qﺭ Qﻙ ﺍﻟ Sﻠ Yﻪ ﹶﺃ `ﺣ Q ﳍﻢ ،٬ﻭﺧﻠﻘﻬﻢ ﺍﷲ ،٬ﻭﻣﻨﻬﻢ
ﺇﺫﻥ ،٬ﻓﻬﻮ ﺃﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ ﻭﻏﲑﻩ ﺧﺎﻟﻘﻮﻥ ،٬ﻭﻟﻜﻨﻪ ﺧﺎﻟﻖ ﻣﻄﻠﻖ ،٬ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻏ ـﲑﻩ ﻭﻫ ـﻢ
ﳜﻠﻖ ﻭﻟﻜﻨﻪ ﻓﻘﲑ ﺇﱃ ﺍﷲ ﴿ Qﻭ QﺭﺳYﻮ ﹰﻻ ﹺﺇﻟﹶﻰ Qﺑﻨﹺﻲ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ ﹶﺃﱢﻧ ـﻲ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ،٬ﻓﻌﻴﺴﻰ
ﲔ ﹶﻛﻬ̀Qﻴﹶﺌ Oﺔ ﺍﻟﻄ̀Sﻴ ﹺﺮ ﹶﻓﹶﺄ̀ﻧﻔﹸﺦ YﻓOﻴ Oﻪ ﹶﻓQﻴﻜﹸﻮ ﹸﻥ ﻃﹶ̀ﻴﺮﹰﺍ ﹺﺑﹺﺈ ﹾﺫ Oﻥ
ﹶﻗ `ﺪ ﹺﺟ ﹾﺌﺘYﻜﹸ `ﻢ ﺑﹺﺂQﻳ wﺔ Oﻣ `ﻦ Qﺭﱢﺑ ﹸﻜ `ﻢ ﹶﺃﻧﱢﻲ ﹶﺃ `ﺧﻠﹸﻖ Yﹶﻟ ﹸﻜ `ﻢ Oﻣ Qﻦ ﺍﻟ ¿ﻄ ﹺ
ﺹ Qﻭﹸﺃ `ﺣﻴﹺﻲ ﺍﹾﻟﻤ̀QﻮﺗQﻰ ﹺﺑﹺﺈ ﹾﺫ Oﻥ ﺍﻟ Sﻠ Oﻪ QﻭﺃﹸQﻧﱢﺒﺌﹸﻜﹸ `ﻢ ﹺﺑﻤQﺎ Qﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ QﻭﻣQﺎ Qﺗ ﱠﺪ OﺧﺮYﻭ ﹶﻥ ﻓOﻲ
ﺍﻟ Sﻠ Oﻪ Qﻭﺃﹸ̀ﺑ ﹺﺮﺉ Yﺍﹾﻟﹶﺄ ﹾﻛ Qﻤ Qﻪ ﻭQﺍﹾﻟﹶﺄ̀ﺑ Qﺮ Q
ﲔ﴾).(٤
ﻚ ﻟﹶﺂQﻳ ﹰﺔ ﹶﻟ ﹸﻜ `ﻢ ﹺﺇ ﹾﻥ ﻛﹸ̀ﻨYﺘ `ﻢ ﻣ̀Yﺆ Oﻣﹺﻨ Q
YﺑﻴYﻮOﺗ ﹸﻜ `ﻢ ﹺﺇ Sﻥ ﻓOﻲ ﹶﺫOﻟ Q
،٬ﻓﺈﺻﺒﻌﻲ ﺍﻟﺮﲪﻦ ﳘﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳌﻠﹶﻚ ،٬ﻭﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻛﺬﻟﻚ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ
ﺑﻴﻨﻬﻤﺎ ،٬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻳﻮﺳﻮﺱ ﻭﻳﻀﻞ ،٬ﻭﺍﳌﻠﹶﻚ ﻳﺮﺷﺪ ﻭﻳﻬﺪﻱ ،٬ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳌﻼﺋﻜﺔ ﻣﻮﺟﻮﺩﻭﻥ
ﻣﻮﺟﻮﺩ ﻭﻣﺘﻘﻮﻣﻮﻥ ﺑﺂﻝ ﳏﻤﺪ ،٬ﻭﺁﻝ ﳏﻤﺪ ﻣﻮﺟﻮﺩﻭﻥ ﻭﻣﺘﻘﻮﻣﻮﻥ ﲟﺤﻤﺪ ،٬ﻭﳏﻤﺪ
ﻭﻣﺘﻘﻮﻡ ﺑﺎﷲ ،٬ﻭﺃﻳﻀﹰﺎ ﺍﻟﻜﻞ ﻣﻮﺟﻮﺩﻭﻥ ﻭﻣﺘﻘﻮﻣﻮﻥ ﺑﺎﷲ .ﻓﺄﻳﻨﻤﺎ ﺗﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻓﹶﺜ Þﻢ ﺁﻝ ﳏﻤﺪ
ﻷ_ﻢ ﻭﺟﻪ ﺍﷲ ﴿ ﹶﻓﹶﺄ̀ﻳQﻨﻤQﺎ ﺗYﻮQﻟŠﻮﺍ ﹶﻓﹶﺜ ﱠﻢ Qﻭﺟ`ﻪ Yﺍﻟ Sﻠ Oﻪ﴾.
. ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻧﻌﻮﺩ ﺇﱃ ﺳﺠﻮﺩ ﻳﻌﻘﻮﺏ ﻭﺃﻡ ﻭﺇﺧﻮﺓ ﻳﻮﺳﻒ ﺇﱃ ﻳﻮﺳﻒ
ﺑﻌﺪ ﺃﻥ ﺭﻓﻊ ﺃﺑﻮﻳﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺳﺠﺪﻭﺍ ﻟﻪ ﻭﲢﻘﻘﺖ ﺍﻟﺮﺅﻳﺎ ،٬ﺃﻱ ﺇﻥ ﻳﻮﺳ ـﻒ ﻓﻴﻮﺳﻒ
ﺑﻌﺪ ﺃﻥ ﺑﱠﻴﻦ ﻣﻘﺎﻡ ﻭﺍﻟﺪﻳﻪ ﻭﻛﻮ_ﻤﺎ ﺃﺻﺤﺎﺏ ﺍﳊﻖ ﺑﺎﳌﻠﻚ ﺍﻹﳍﻲ ﻭﺍﻟﻌﺮﺵ ﺍﻟﺮﺑﺎﱐ ،٬ﺧﺮﻭﺍ ﻟ ـﻪ
ﻫﻮ ﺧﻠﻴﻔﺔ ﺍﷲ ﻭﺣﺠﺘﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،٬ﻓﺎﻟﺴ ـﺠﻮﺩ ﺳﺠﺪﹰﺍ ،٬ﺇﻋﻈﺎﻣﹰﺎ ﳌﻘﺎﻣﻪ ﻭﺍﻋﺘﺮﺍﻓﹰﺎ ﺑﺄ ﹼﻥ ﻳﻮﺳﻒ
ﺃﻱ ﻃﺎﻋ ـﺔ ﻳﻮﺳ ـﻒ ﻛﻮﻧﻪ ﻗﺒﻠﺔ ﺇﱃ ﺍﷲ ،٬ﻓﺒﻪ ﻳﻌﺮﻑ ﺍﷲ ،٬ﻭﺍﻟﺴﺠﻮﺩ ﻟﻴﻮﺳﻒ ﻟﻴﻮﺳﻒ
ﻚ OﻋﺒQﺎ Qﺩ ﹰﺓ Oﻟ Sﻠ Oﻪ( ).(٢
) :ﻛﹶﺎ ﹶﻥ YﺳﺠYﻮ Yﺩ Yﻫ `ﻢ ﹶﺫOﻟ Q ﻭﺍﻹﺋﺘﻤﺎﺭ ﺑﺄﻣﺮﻩ ﻫﻮ ﻃﺎﻋﺔ ﺍﷲ ،٬ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ
ﳌﺎ ﻛﺎﻥ ﲟﻜﺔ ﺃﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺘﻮﺟﻪ ﳓﻮ ) :ﻭﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﺍﻟﺒﺎﻗﺮ
ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﺻﻼﺗﻪ ﻭﳚﻌﻞ ﺍﻟﻜﻌﺒﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﺫﺍ ﺃﻣﻜﻦ ﻭﺇﺫﺍ ﱂ ﻳﺘﻤﻜﻦ ﺍﺳﺘﻘﺒﻞ ﺍﻟﺒﻴﺖ
ﻳﻔﻌﻞ ﺫﻟﻚ ﻃﻮﻝ ﻣﻘﺎﻣﻪ ¯ﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻨﺔ ،٬ﻓﻠﻤﺎ ﺍﳌﻘﺪﺱ ﻛﻴﻒ ﻛﺎﻥ ﻓﻜﺎﻥ ﺭﺳﻮﻝ ﺍﷲ
ﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻛﺎﻥ ﻣﺘﻌﺒﺪﹰﺍ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺍﺳﺘﻘﺒﻠﻪ ﻭﺍﳓﺮﻑ ﻋﻦ ﺍﻟﻜﻌﺒﺔ ﺳﺒﻌﺔ ﻋﺸﺮ
ﺷﻬﺮﹰﺍ ﺃﻭ ﺳﺘﺔ ﻋﺸﺮ ﺷﻬﺮﹰﺍ ،٬ﻭﺟﻌﻞ ﻗﻮﻡ ﻣﻦ ﻣﺮﺩﺓ ﺍﻟﻴﻬﻮﺩ ﻳﻘﻮﻟﻮﻥ :ﻭﺍﷲ ﻣﺎ ﺩﺭﻯ ﳏﻤﺪ ﻛﻴﻒ
ﺻﻠﻰ ﺣﱴ ﺻﺎﺭ ﻳﺘﻮﺟﻪ ﺇﱃ ﻗﺒﻠﺘﻨﺎ ﻭﻳﺄﺧﺬ ﰲ ﺻﻼﺗﻪ ¯ﺪﺍﻧﺎ ﻭﻧﺴﻜﻨﺎ ،٬ﻓﺎﺷﺘﺪ ﺫﻟﻚ ﻋﻠﻰ ﺭﺳﻮﻝ
،٬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﳌﺎ ﺍﺗﺼﻞ ﺑﻪ ﻋﻨﻬﻢ ﻭﻛﺮﻩ ﻗﺒﻠﺘﻬﻢ ﻭﺃﺣﺐ ﺍﻟﻜﻌﺒﺔ ﻓﺠﺎﺀﻩ ﺟﱪﺍﺋﻴﻞ ﺍﷲ
:ﻳﺎ ﺟﱪﺍﺋﻴﻞ ﻟﻮﺩﺩﺕ ﻟﻮ ﺻﺮﻓﲏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﻓﻘﺪ ﺗﺄﺫﻳﺖ ﲟﺎ ﺍﷲ
ﻳﺘﺼﻞ ﰊ ﻣﻦ ﻗﺒﻞ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﻗﺒﻠﺘﻬﻢ ،٬ﻓﻘﺎﻝ ﺟﱪﺍﺋﻴﻞ :ﻓﺎﺳﺄﻝ ﺭﺑﻚ ﺃﻥ ﳛﻮﻟﻚ ﺇﻟﻴﻬﺎ ﻓﺈﻧﻪ ﻻ
ﻳﺮﺩﻙ ﻋﻦ ﻃﻠﺒﺘﻚ ﻭﻻ ﳜﻴﺒﻚ ﻣﻦ ﺑﻐﻴﺘﻚ ﻓﻠﻤﺎ ﺍﺳﺘﺘﻢ ﺩﻋﺎﺀﻩ ﺻﻌﺪ ﺟﱪﺍﺋﻴﻞ ﰒ ﻋﺎﺩ ﻣﻦ ﺳﺎﻋﺘﻪ
ﻚ ﻗ̀Oﺒ ﹶﻠ ﹰﺔ ﺗ̀QﺮﺿQﺎﻫQﺎ ﹶﻓ Qﻮ ¿ﻝ
ﺴﻤQﺎﺀ ﹶﻓ ﹶﻠﻨQ Yﻮ¿ﻟQﻴﱠﻨ Q
ﻚ ﻓOﻲ ﺍﻟ ﱠ
ﺐ Qﻭ `ﺟ ﹺﻬ Q
ﻓﻘﺎﻝ :ﺍﻗﺮﺃ ﻳﺎ ﳏﻤﺪ ﴿ :ﹶﻗ `ﺪ ﻧQﺮQﻯ Qﺗ ﹶﻘ Šﻠ Q
ﺤﺮQﺍ ﹺﻡ Qﻭ Qﺣ̀ﻴﺚﹸ ﻣQﺎ ﻛﹸﻨYﺘ `ﻢ ﹶﻓ QﻮﻟŠﻮﹾﺍ ﻭYﺟ Yﹺﻮ Qﻫﻜﹸ `ﻢ Qﺷ ﹾﻄ Qﺮﻩ (١)﴾Yﺍﻵﻳﺎﺕ .ﻓﻘﺎﻟﺖ
ﺠ Oﺪ ﺍﹾﻟ Q
ﺴﹺ
ﻚ Qﺷ ﹾﻄ Qﺮ ﺍﹾﻟ Qﻤ `
Qﻭ `ﺟ Qﻬ Q
ﺍﻟﻴﻬﻮﺩ ﻋﻨﺪ ﺫﻟﻚ﴿ :ﻣQﺎ Qﻭ Sﻻ Yﻫ `ﻢ ﻋQﻦ ﻗ̀Oﺒ ﹶﻠOﺘ ﹺﻬﻢ YﺍSﻟﺘOﻲ ﻛﹶﺎﻧYﻮﹾﺍ ﻋQﻠﹶ̀ﻴﻬQﺎ﴾ ،٬ﻓﺄﺟﺎzﻢ ﺍﷲ ﺃﺣﺴﻦ ﺟﻮﺍﺏ
ﺸ ﹺﺮﻕ YﻭQﺍﹾﻟﻤ̀Qﻐ ﹺﺮﺏ،٬﴾Yﻭﻫﻮ ﳝﻠﻜﻬﻤﺎ ،٬ﻭﺗﻜﻠﻴﻔﻪ ﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺟﺎﻧﺐ ﻛﺘﺤﻮﻳﻠﻪ
ﻓﻘﺎﻝ ﴿ :ﹸﻗﻞ ¿ﻟ ﹼﻠ Oﻪ ﺍﹾﻟ Qﻤ `
ﺴQﺘﻘOﻴ ﹴﻢ﴾)،٬(٢ﻫﻮ ﻣﺼﻠﺤﺘﻬﻢ ﻭﺗﺆﺩﻳﻬﻢ
ﻁ ﱡﻣ `
ﺻﺮQﺍ w
ﻟﻜﻢ ﺇﱃ ﺟﺎﻧﺐ ﺁﺧﺮ ﴿ﻳ̀QﻬﺪOﻱ ﻣQﻦ QﻳﺸQﺎ ُﺀ ﹺﺇﻟﹶﻰ O
ﻃﺎﻋﺘﻬﻢ ﺇﱃ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ(.
ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﳏﻤﺪ ﻫﺬﻩ )) :(٣ﻭﺟﺎﺀ ﻗﻮﻡ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ
ﺍﻟﻘﺒﻠﺔ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻗﺪ ﺻﻠﻴﺖ ﺇﻟﻴﻬﺎ ﺃﺭﺑﻊ ﻋﺸﺮ ﺳﻨﺔ ﰒ ﺗﺮﻛﺘﻬﺎ ﺍﻵﻥ ﺃﻓﺤﻘﹰﺎ ﻛﺎﻥ ﻣﺎ ﻛﻨﺖ ﻋﻠﻴﻪ
ﻼ ﻛﺎﻥ ﺫﻟﻚ ﻓﻘﺪ ﻛﻨﺖ ﻋﻠﻴﻪ ﻃﻮﻝ ﻫﺬﻩ
ﻓﻘﺪ ﺗﺮﻛﺘﻪ ﺇﱃ ﺑﺎﻃﻞ ﻓﺈﳕﺎ ﳜﺎﻟﻒ ﺍﳊﻖ ﺍﻟﺒﺎﻃﻞ ،٬ﺃﻭ ﺑﺎﻃ ﹰ
:ﺑﻞ ﺫﻟﻚ ﻛﺎﻥ ﺣﻘﹰﺎ ﻭﻫﺬﺍ ﺍﳌﺪﺓ ؟ ﻓﻤﺎ ﻳﺆﻣﻨﻨﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻵﻥ ﻋﻠﻰ ﺑﺎﻃﻞ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺣﻖ ﻳﻘﻮﻝ ﺍﷲ :ﻗﻞ ﷲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺇﺫﺍ ﻋﺮﻑ
ﺻﻼﺣﻜﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﳌﺸﺮﻕ ﺃﻣﺮﻛﻢ ﺑﻪ ،٬ﻭﺇﺫﺍ ﻋﺮﻑ ﺻﻼﺣﻜﻢ ﰲ ﺍﺳﺘﻘﺒﺎﻝ
ﺍﳌﻐﺮﺏ ﺃﻣﺮﻛﻢ ﺑﻪ ،٬ﻭﺇﻥ ﻋﺮﻑ ﺻﻼﺣﻜﻢ ﰲ ﻏﲑﳘﺎ ﺃﻣﺮﻛﻢ ﺑﻪ ،٬ﻓﻼ ﺗﻨﻜﺮﻭﺍ ﺗﺪﺑﲑ ﺍﷲ ﰲ ﻋﺒﺎﺩﻩ
:ﻟﻘﺪ ﺗﺮﻛﺘﻢ ﺍﻟﻌﻤﻞ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﰒ ﻋﻤﻠﺘﻢ ﺑﻌﺪﻩ ﻭﻗﺼﺪﻩ ﺇﱃ ﻣﺼﺎﳊﻜﻢ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ ،٬ﰒ ﺗﺮﻛﺘﻤﻮﻩ ﰲ ﺍﻟﺴﺒﺖ ﰒ ﻋﻤﻠﺘﻢ ﺑﻌﺪﻩ ﺃﻓﺘﺮﻛﺘﻢ ﺍﳊﻖ ﺇﱃ ﺑﺎﻃﻞ ﺃﻭ ﺍﻟﺒﺎﻃﻞ ﺇﱃ ﺣﻖ
ﻭﺟﻮﺍﺑﻪ ﻟﻜﻢ ﺃﻭ ﺍﻟﺒﺎﻃﻞ ﺇﱃ ﺑﺎﻃﻞ ﺃﻭ ﺍﳊﻖ ﺇﱄ ﺣﻖ ﻗﻮﻟﻮﺍ ﻛﻴﻒ ﺷﺌﺘﻢ .ﻓﻬﻮ ﻗﻮﻝ ﳏﻤﺪ
:ﻓﻜﺬﻟﻚ ﻗﺒﻠﺔ ﻗﺎﻟﻮﺍ :ﺑﻞ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺴﺒﺖ ﺣﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻌﺪﻩ ﺣﻖ ،٬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﻭﻗﺘﻪ ﺣﻖ ﰒ ﻗﺒﻠﺔ ﺍﻟﻜﻌﺒﺔ ﰲ ﻭﻗﺘﻪ ﺣﻖ ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﳏﻤﺪ ﺃﻓﺒﺪﺍ ﻟﺮﺑﻚ ﻓﻴﻤﺎ ﻛﺎﻥ
: ﺃﻣﺮﻙ ﺑﻪ ﺑﺰﻋﻤﻚ ﻣﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺣﱴ ﻧﻘﻠﻚ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﻣﺎ ﺑﺪﺍ ﻟﻪ ﻋﻦ ﺫﻟﻚ ﻓﺈﻧﻪ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻌﻮﺍﻗﺐ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﳌﺼﺎﱀ ﻻ ﻳﺴﺘﺪﺭﻙ ﻋﻠﻰ ﻧﻔﺴﻪ ﻏﻠﻄﹰﺎ،٬
ﻭﻻ ﻳﺴﺘﺤﺪﺙ ﺭﺃﻳﹰﺎ ﳜﺎﻟﻒ ﺍﳌﺘﻘﺪﻡ ،٬ﺟﻞ ﻋﻦ ﺫﻟﻚ ،٬ﻭﻻ ﻳﻘﻊ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﻣﺎﻧﻊ ﳝﻨﻌﻪ ﻣﻦ ﻣﺮﺍﺩﻩ،٬
ﻣﺘﻌﺎﻝ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ .ﰒ ﻗﺎﻝ ﻭﻟﻴﺲ ﻳﺒﺪﺅ ﻭﺇﻻ ﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﻭﺻﻔﻪ ،٬ﻭﻫﻮ
:ﺃﻳﻬﺎ ﺍﻟﻴﻬﻮﺩ ﺃﺧﱪﻭﱐ ﻋﻦ ﺍﷲ ،٬ﺃﻟﻴﺲ ﳝﺮﺽ ﰒ ﻳﺼﺢ ،٬ﻭﻳﺼﺢ ﰒ ﳝﺮﺽ؟ ﳍﻢ ﺭﺳﻮﻝ ﺍﷲ
ﺃﺑﺪﺍ ﻟﻪ ﰲ ﺫﻟﻚ؟ ﺃﻟﻴﺲ ﳛﲕ ﻭﳝﻴﺖ؟ ﺃﺑﺪﺍ ﻟﻪ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ؟ ﻓﻘﺎﻟﻮﺍ :ﻻ ،٬ﻗﺎﻝ:
ﻓﻜﺬﻟﻚ ﺍﷲ ﺗﻌﺒﺪ ﻧﺒﻴﻪ ﳏﻤﺪﹰﺍ ﺑﺎﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺑﻌﺪ ﺃﻥ ﺗﻌﺒﺪﻩ ﺑﺎﻟﺼﻼﺓ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،٬ﻭﻣﺎ
ﺑﺪﺍ ﻟﻪ ﰲ ﺍﻷﻭﻝ ،٬ﰒ ﻗﺎﻝ :ﺃﻟﻴﺲ ﺍﷲ ﻳﺄﰐ ﺑﺎﻟﺸﺘﺎﺀ ﰲ ﺃﺛﺮ ﺍﻟﺼﻴﻒ ﻭﺍﻟﺼﻴﻒ ﰲ ﺃﺛﺮ ﺍﻟﺸﺘﺎﺀ؟ ﺃﺑﺪﺍ
:ﻓﻜﺬﻟﻚ ﱂ ﻳﺒ Yﺪ ﻟﻪ ﰲ ﺍﻟﻘﺒﻠﺔ ،٬ﻗﺎﻝ: ﻟﻪ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ؟ ﻗﺎﻟﻮﺍ :ﻻ ،٬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﰒ ﻗﺎﻝ :ﺃﻟﻴﺲ ﻗﺪ ﺃﻟﺰﻣﻜﻢ ﰲ ﺍﻟﺸﺘﺎﺀ ﺃﻥ ﲢﺘﺮﺯﻭﺍ ﻣﻦ ﺍﻟﱪﺩ ﺑﺎﻟﺜﻴﺎﺏ ﺍﻟﻐﻠﻴﻈﺔ ﻭﺃﻟﺰﻣﻜﻢ ﰲ
ﺍﻟﺼﻴﻒ ﺃﻥ ﲢﺘﺮﺯﻭﺍ ﻣﻦ ﺍﳊﺮ؟ ﻓﺒﺪﺍ ﻟﻪ ﰲ ﺍﻟﺼﻴﻒ ﺣﱴ ﺃﻣﺮﻛﻢ ﲞﻼﻑ ﻣﺎ ﻛﺎﻥ ﺃﻣﺮﻛﻢ ﺑﻪ ﰲ
:ﻓﻜﺬﻟﻚ ﺍﷲ ﺗﻌﺒﺪﻛﻢ ﰲ ﻭﻗﺖ ﻟﺼﻼﺡ ﻳﻌﻠﻤﻪ ﺑﺸﻲﺀ،٬ ﺍﻟﺸﺘﺎﺀ؟ ﻗﺎﻟﻮﺍ :ﻻ ،٬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﰒ ﺗﻌﺒﺪﻛﻢ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻟﺼﻼﺡ ﺁﺧﺮ ﻳﻌﻠﻤﻪ ﺑﺸﻴﻲﺀ ﺁﺧﺮ ،٬ﻭﺇﺫﺍ ﺃﻃﻌﺘﻢ ﺍﷲ ﰲ ﺍﳊﺎﻟﺘﲔ
ﺸ ﹺﺮﻕ YﻭQﺍﹾﻟﻤ̀Qﻐ ﹺﺮﺏ Yﹶﻓﹶﺄ̀ﻳQﻨﻤQﺎ Yﺗ QﻮﻟŠﻮﹾﺍ ﹶﻓﹶﺜ ﱠﻢ Qﻭﺟ`ﻪ Yﺍﻟ ﹼﻠ Oﻪ ﹺﺇ Sﻥ ﺍﻟ ﹼﻠ Qﻪ
ﺍﺳﺘﺤﻘﻘﺘﻢ ﺛﻮﺍﺑﻪ ،٬ﻭﺃﻧﺰﻝ ﺍﷲQ ﴿ :ﻭOﻟ ﹼﻠ Oﻪ ﺍﹾﻟ Qﻤ `
ﻭQﺍﺳOﻊ NﻋQﻠOﻴﻢ ،٬(١)﴾Nﻳﻌﲏ ﺇﺫﺍ ﺗﻮﺟﻬﺘﻢ ﺑﺄﻣﺮﻩ ﻓﺜﻢ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺗﻘﺼﺪﻭﻥ ﻣﻨﻪ ﺍﷲ ﻭﺗﺄﻣﻠﻮﻥ ﺛﻮﺍﺑﻪ.
:ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﺃﻧﺘﻢ ﻛﺎﳌﺮﺿﻰ ،٬ﻭﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻛﺎﻟﻄﺒﻴﺐ ﻓﺼﻼﺡ ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺍﳌﺮﺿﻰ ﻓﻴﻤﺎ ﻳﻌﻠﻤﻪ ﺍﻟﻄﺒﻴﺐ ﻭﻳﺪﺑﺮﻩ ﺑﻪ ،٬ﻻ ﻓﻴﻤﺎ ﻳﺸﺘﻬﻴﻪ ﺍﳌﺮﻳﺾ ﻭﻳﻘﺘﺮﺣﻪ ،٬ﺃﻻ ﻓﺴﻠﻤﻮﺍ ﺍﷲ
ﺃﻣﺮﻩ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ ﻓﻘﻴﻞ :ﻳﺎ ﺍﺑﻦ ﺭﺳﻮﻝ ﺍﷲ ﻓ Oﻠ Qﻢ ﺃﻣﺮ ﺑﺎﻟﻘﺒﻠﺔ ﺍﻷﻭﱃ؟ ﻓﻘﺎﻝ :ﳌﺎ ﻗﺎﻝ ﺍﷲ
ﺖ Qﻋﻠﹶ̀ﻴﻬQﺎ﴾ ﻭﻫﻲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﴿ﹺﺇ Sﻻ Oﻟﻨ̀Qﻌ ﹶﻠ Qﻢ ﻣQﻦ Qﻳﱠﺘﹺﺒﻊ Yﺍﻟ ﱠﺮﺳYﻮ ﹶﻝ
Q ﴿ :ﻭﻣQﺎ Qﺟ Qﻌ ﹾﻠﻨQﺎ ﺍﹾﻟﻘ̀Oﺒ ﹶﻠ ﹶﺔ ﺍSﻟﺘOﻲ ﻛﹸﻨ Q
Oﻣﻤﱠﻦ ﻳQﻨ ﹶﻘ OﻠﺐQ Yﻋﻠﹶﻰ Qﻋ Oﻘﺒ̀Qﻴ Oﻪ﴾) ،٬(١ﺇﻻ ﻟﻨﻌﻠﻢ ﺫﻟﻚ ﻣﻨﻪ ﻭﺟﻮﺩﹰﺍ ﺑﻌﺪ ﺃﻥ ﻋﻠﻤﻨﺎﻩ ﺳﻴﻮﺟﺪ ،٬ﻭﺫﻟﻚ ﺃﻥ
ﻣﻦ ﳐﺎﻟﻔﻴﻪ ﺑﺈﺗﺒﺎﻉ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﻫﻮﻯ ﺃﻫﻞ ﻣﻜﺔ ﻛﺎﻥ ﰲ ﺍﻟﻜﻌﺒﺔ ﻓﺄﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﺒﲔ ﻣﺘﺒﻊ ﳏﻤﺪ
ﻳﺄﻣﺮ ¯ﺎ ،٬ﻭﳌﺎ ﻛﺎﻥ ﻫﻮﻯ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺃﻣﺮﻫﻢ ﲟﺨﺎﻟﻔﺘﻬﺎ ﻛﺮﻫﻬﺎ ،٬ﻭﳏﻤﺪ
ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﻟﻴﺒﲔ ﻣﻦ ﻳﻮﺍﻓﻖ ﳏﻤﺪﹰﺍ ﻓﻴﻤﺎ ﻳﻜﺮﻫﻪ ﻓﻬﻮ ﻣﺼﺪﻗﻪ ﻭﻣﻮﺍﻓﻘﻪ .ﰒ ﻗﺎﻝ :ﻭﺇﻥ
ﻛﺎﻧﺖ ﻟﻜﺒﲑﺓ ﺇﻻ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﷲ ﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ
ﻛﺒﲑﺓ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﻳﻬﺪﻱ ﺍﷲ ﻓﻌﺮﻑ ﺃﻥ ﺍﷲ ﻳﺘﻌﺒﺪ ﲞﻼﻑ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﳌﺮﺀ ﻟﻴﺒﺘﻠﻰ ﻃﺎﻋﺘﻪ ﰲ
ﳐﺎﻟﻔﺔ ﻫﻮﺍﻩ( ).(٢
ﺇﱃ ﺍﷲ ،٬ﺃ_ﺎ ﺗﺬﻛﲑ ﻣﻦ ﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ﻟﻴﻮﺳﻒ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗﻔﺘﺘﺢ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﲝﻘﻴﻘﺘﻪ ﺍﻟﱵ ﺍﺭﺗﻘﺎﻫﺎ ﰲ ﻋﺎﱂ ﺍﻟﺬﺭ ﻭﻏﻔﻞ ﻋﻨﻬﺎ ﺑﺴﺒﺐ ﺣﺠﺎﺏ ﺍﳉﺴﺪ ﳌﺎ ﺧﻠﻘﻪ ﺍﷲ ﻭﺃﻧﺰﻟ ـﻪ
ﺸ ـﹶﺄ ﹶﺓ ﺍﹾﻟ ـﺄﹸﻭﻟﹶﻰ ﹶﻓ ﹶﻠ ـ̀ﻮﻻ
ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻈﻠﻤﺎﱐ )ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ( ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﻭﹶﻟ ﹶﻘ `ﺪ Qﻋﻠ̀OﻤﺘYﻢ Yﺍﻟﱠﻨ `
Qﺗ ﹶﺬ SﻛﺮYﻭ ﹶﻥ﴾) ،٬(٢ﺃﻱ ﺇﻧﻜﻢ ﻛﻨﺘﻢ ﰲ ﻋﺎﱂ ﺍﻟﺬﺭ ﳐﻠﻮﻗﲔ ﻭﺍﻣﺘﺤﻨﻜﻢ ﺍﷲ ﴿ Qﻭﹺﺇ ﹾﺫ ﹶﺃ Qﺧ ﹶﺬ Qﺭﱡﺑ Q
ﻚ Oﻣ `ﻦ Qﺑﹺﻨ ـﻲ
ﺴﺖ Yﹺﺑ Qﺮﱢﺑﻜﹸ `ﻢ ﻗﹶﺎﻟﹸﻮﺍ Qﺑﻠﹶﻰ Qﺷ ﹺﻬ `ﺪﻧQﺎ ﹶﺃ ﹾﻥ Qﺗﻘﹸﻮﻟﹸﻮﺍ
ﺴ ﹺﻬ `ﻢ ﹶﺃﹶﻟ `
ﺁ Qﺩ Qﻡ Oﻣ `ﻦ ﹸﻇﻬYﻮ ﹺﺭ Oﻫ `ﻢ ﹸﺫ ﱢﺭﱠﻳQﺘ Yﻬ `ﻢ Qﻭﹶﺃ `ﺷ Qﻬ Qﺪﻫ` Yﻢ Qﻋﻠﹶﻰ ﹶﺃ̀ﻧﻔﹸ ِ
ﲔ * ﺃﹶ̀ﻭ Qﺗﻘﹸﻮﻟﹸﻮﺍ ﺇﹺﱠﻧﻤQﺎ ﹶﺃ `ﺷ Qﺮ Qﻙ ﺁﺑQﺎ YﺅﻧQﺎ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ Qﻭ ﹸﻛﻨﱠﺎ ﹸﺫ ﱢﺭﱠﻳ ـ ﹰﺔ Oﻣ ـ `ﻦ
ﻳ̀Qﻮ Qﻡ ﺍﹾﻟ OﻘﻴQﺎ Qﻣ Oﺔ ﹺﺇﻧﱠﺎ ﹸﻛﻨﱠﺎ Qﻋ `ﻦ Qﻫﺬﹶﺍ ﻏﹶﺎ Oﻓ Oﻠ Q
ﺑ̀Qﻌ Oﺪ Oﻫ `ﻢ ﹶﺃ ﹶﻓﺘ̀Yﻬ Oﻠ ﹸﻜﻨQﺎ ﹺﺑﻤQﺎ ﹶﻓ Qﻌ ﹶﻞ ﺍﹾﻟﻤ̀Yﺒ Oﻄﻠﹸﻮ ﹶﻥ﴾).(٣
ﻭﰲ ﺩﻋﺎﺀ ﻳﻮﻡ ﺍﻟﻐﺪﻳﺮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻤﺎﺭﺓ ﺑﻦ ﺍﳉﻮﻳﻦ ﺃﰊ ﻫﺎﺭﻭﻥ ﺍﻟﻌﺒﺪﻱ ،٬ﻗﺎﻝ ﺃﺑ ـﻮ ﻋﺒ ـﺪ ﺍﷲ
ﻣﺎﺋﺔ ﻣﺮﺓ ،٬ﻭﺩﻋ ـﺎ ¯ ـﺬﺍ …) :ﻓﻤﻦ ﺻﻠﻰ ﺭﻛﻌﺘﲔ ،٬ﰒ ﺳﺠﺪ ﻭﺷﻜﺮ ﺍﷲ ﺍﻟﺼﺎﺩﻕ
ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ،٬ﺍﻟﺪﻋﺎﺀ :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﻥ ﻟﻚ ﺍﳊﻤ ـﺪ ﻭﺣ ـﺪﻙ ﻻ
ﺷﺮﻳﻚ ﻟﻚ ،٬ﻭﺃﻧﻚ ﻭﺍﺣﺪ ﺃﺣﺪ ﺻﻤﺪ ،٬ﻭﱂ ﺗﻠﺪ ﻭﱂ ﺗﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻚ ﻛﻔﻮﺍ ﺃﺣﺪ ،٬ﻭﺃﻥ ﳏﻤ ـﺪﺍ
ﻋﺒﺪﻙ ﻭﺭﺳﻮﻟﻚ ﺻﻠﻮﺍﺗﻚ ﻋﻠﻴﻪ ﻭﺁﻟﻪ .ﻳﺎ ﻣﻦ ﻫﻮ ﻛﻞ ﻳﻮﻡ ﰲ ﺷﺄﻥ ،٬ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺷ ـﺄﻧﻚ ﺃﻥ
ﺗﻔﻀﻠﺖ ﻋﻠ ﱠﻲ ﺑﺄﻥ ﺟﻌﻠﺘﲏ ﻣﻦ ﺃﻫﻞ ﺃﺟﺎﺑﺘﻚ ﻭﺃﻫﻞ ﺩﻳﻨﻚ ﻭﺃﻫﻞ ﺩﻋﻮﺗﻚ ،٬ﻭﻭﻓﻘﺘﲏ ﻟ ـﺬﻟﻚ ﰲ
ﻣﺒﺘﺪﺃ ﺧﻠﻘﻲ ﺗﻔﻀﻼ ﻣﻨﻚ ﻭﻛﺮﻣﺎ ﻭﺟﻮﺩﺍ ،٬ﰒ ﺃﺭﺩﻓﺖ ﺍﻟﻔﻀﻞ ﻓﻀﻼ ،٬ﻭﺍﳉﻮﺩ ﺟﻮﺩﺍ ،٬ﻭﺍﻟﻜ ـﺮﻡ
ﻛﺮﻣﺎ ،٬ﺭﺃﻓﺔ ﻣﻨﻚ ﻭﺭﲪﺔ ﺇﱃ ﺃﻥ ﺟﺪﺩﺕ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ﱄ ﲡﺪﻳﺪﺍ ﺑﻌﺪ ﲡﺪﻳﺪﻙ ﺧﻠﻘﻲ ،٬ﻭﻛﻨ ـﺖ
ﻼ .ﻓﺄﻗﻤﺖ ﻧﻌﻤﺘﻚ ﺑﺄﻥ ﺫﻛﺮﺗﲏ ﺫﻟﻚ ﻭﻣﻨﻨﺖ ﺑﻪ ﻋﻠﻰ ﻭﻫﺪﻳﺘﲏ ﻟﻪ
ﻧﺴﻴﹰﺎ ﻣﻨﺴﻴﹰﺎ ﻧﺎﺳﻴﹰﺎ ﺳﺎﻫﻴﹰﺎ ﻏﺎﻓ ﹰ
ﻓﻠﻴﻜﻦ ﻣﻦ ﺷﺄﻧﻚ ﻳﺎ ﺍﳍﻲ ﻭﺳﻴﺪﻱ ﻭﻣﻮﻻﻱ ،٬ﺃﻥ ﺗﺘﻢ ﱄ ﺫﻟﻚ ﻭﻻ ﺗﺴﻠﺒﻨﻴﻪ ﺣﱴ ﺗﺘﻮﻓﺎﱐ ﻋﻠ ـﻰ
ﺫﻟﻚ ،٬ﻭﺃﻧﺖ ﻋﲎ ﺭﺍﺽ ،٬ﻓﺎﻧﻚ ﺃﺣﻖ ﺍﳌﻨﻌﻤﲔ ﺃﻥ ﺗﺘﻢ ﻧﻌﻤﺘﻚ ﻋﻠﻲ ،٬ﺍﻟﻠﻬﻢ ﲰﻌﻨﺎ ﻭﺃﺟﺒﻨﺎ ﺩﺍﻋﻴﻚ
ﲟﻨﻚ ﻓﻠﻚ ﺍﳊﻤﺪ ،٬ﻏﻔﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭﺍﻟﻴﻚ ﺍﳌﺼﲑ ،٬ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،٬ﻭﺑﺮﺳﻮﻟﻪ ﳏﻤﺪ
ﻭﺻﺪﻗﻨﺎ ﻭﺃﺟﺒﻨﺎ ﺩﺍﻋﻲ ﺍﷲ ﻭﺍﺗﺒﻌﻨﺎ ﺍﻟﺮﺳﻮﻝ ﰲ ﻣﻮﺍﻻﺓ ﻣﻮﻻﻧﺎ ﻭﻣﻮﱃ ﺍﳌﺆﻣﻨﲔ ،٬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ
ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻋﺒﺪ ﺍﷲ ﻭﺃﺧﻲ ﺭﺳﻮﻟﻪ ،٬ﻭﺍﻟﺼﺪﻳﻖ ﺍﻷﻛﱪ ،٬ﻭﺍﳊﺠﺔ ﻋﻠﻰ ﺑﺮﻳﺘﻪ ،٬ﺍﳌﺆﻳﺪ ﺑ ـﻪ
ﻧﺒﻴﻪ ﻭﺩﻳﻨﻪ ﺍﳊﻖ ﺍﳌﺒﲔ ،٬ﻋﻠﻤﺎ ﻟﺪﻳﻦ ﺍﷲ ،٬ﻭﺧﺎﺯﻧﺎ ﻟﻌﻠﻤﻪ ،٬ﻭﻋﻴﺒﺔ ﻏﻴﺐ ﺍﷲ ،٬ﻭﻣﻮﺿ ـﻊ ﺳ ـﺮ ﺍﷲ،٬
ﻭﺃﻣﲔ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ،٬ﻭﺷﺎﻫﺪﻩ ﰲ ﺑﺮﻳﺘﻪ .ﺍﻟﻠﻬﻢ ﺇﻧﻨﺎ ﲰﻌﻨﺎ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻯ ﻟﻺﳝ ـﺎﻥ ﺃﻥ ﺁﻣﻨ ـﻮﺍ
ﺑﺮﺑﻜﻢ ،٬ﻓﺂﻣﻨﺎ ﺭﺑﻨﺎ ﻓﺎﻏﻔﺮ ﻟﻨﺎ ﺫﻧﻮﺑﻨﺎ ﻭﻛﻔﺮ ﻋﻨﺎ ﺳﻴﺌﺎﺗﻨﺎ ﻭﺗﻮﻓﻨﺎ ﻣﻊ ﺍﻷﺑﺮﺍﺭ ،٬ﺭﺑﻨﺎ ﻭﺁﺗﻨﺎ ﻣﺎ ﻭﻋﺪﺗﻨﺎ
ﻋﻠﻰ ﺭﺳﻠﻚ ﻭﻻ ﲣﺰﻧﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻧﻚ ﻻ ﲣﻠﻒ ﺍﳌﻴﻌﺎﺩ .ﻓﺈﻧﺎ ﻳﺎ ﺭﺑﻨﺎ ﲟﻨﻚ ﻭﻟﻄﻔ ـﻚ ﺃﺟﺒﻨ ـﺎ
ﺩﺍﻋﻴﻚ ،٬ﻭﺍﺗﺒﻌﻨﺎ ﺍﻟﺮﺳﻮﻝ ﻭﺻﺪﻗﻨﺎﻩ ﻭﺻﺪﻗﻨﺎ ﻣﻮﱃ ﺍﳌﺆﻣﻨﲔ ،٬ﻭﻛﻔﺮﻧﺎ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ ،٬ﻓﻮﻟﻨﺎ
ﻣﺎ ﺗﻮﻟﻴﻨﺎ ،٬ﻭﺍﺣﺸﺮﻧﺎ ﻣﻊ ﺃﺋﻤﺘﻨﺎ ﻓﺈﻧﺎ ¯ﻢ ﻣﺆﻣﻨﻮﻥ ﻣﻮﻗﻨﻮﻥ ﻭﳍ ـﻢ ﻣﺴ ـﻠﻤﻮﻥ .ﺁﻣﻨ ـﺎ ﺑﺴ ـﺮﻫﻢ
ﻭﻋﻼﻧﻴﺘﻬﻢ ،٬ﻭﺷﺎﻫﺪﻫﻢ ﻭﻏﺎﺋﺒﻬﻢ ،٬ﻭﺣﻴﻬﻢ ،٬ﻭﺭﺿﻴﻨﺎ ¯ﻢ ﺃﺋﻤﺔ ﻭﻗﺎﺩﺓ ﻭﺳﺎﺩﺓ ،٬ﻭﺣﺴﺎﺑﻨﺎ ¯ﻢ ﺑﻴﻨﻨﺎ
ﻚ ﻓOﻲ ﹶﻗ̀ﺮQﻳ wﺔ Oﻣ `ﻦ QﻧﺬOﻳ ﹴﺮ ﹺﺇﻟSﺎ ﻗﹶﺎ ﹶﻝ ﻣ̀Yﺘ QﺮﻓﹸﻮﻫQﺎ ﹺﺇﻧﱠﺎ Qﻭ Qﺟ ـ `ﺪﻧQﺎ
ﻚ ﻣQﺎ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ Oﻣ `ﻦ ﻗﹶ̀ﺒ Oﻠ Q
ﻓﺎﺧﺘﺎﺭﻭﺍ ﺿﻼﻝ ﺁﺑﺎﺋﻬﻢ ﻋﻠﻰ ﻫﺪﻯ ﺍﳌﺮﺳﻠﲔ ) Qﻭ ﹶﻛ ﹶﺬOﻟ Q
ﺁﺑQﺎ َﺀﻧQﺎ ﻋQﻠﹶﻰ ﺃﹸ ﱠﻣ wﺔ Qﻭﹺﺇﻧﱠﺎ ﻋQﻠﹶﻰ ﺁﺛﹶﺎ ﹺﺭ Oﻫ `ﻢ Yﻣ ﹾﻘQﺘﺪYﻭ ﹶﻥ( ﺍﻟﺰﺧﺮﻑ ،٬٢٣ :ﺑﻞ ﺟﻌﻠﻮﺍ ﺿﻼﻝ ﺁﺑﺎﺋﻬﻢ ﻫﻮ ﺍﳍﺪﻯ ﻭﺍﳊﻖ )Qﺑ ﹾﻞ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇﻧﱠﺎ Qﻭ Qﺟ ـ `ﺪﻧQﺎ
ﻥ( ﺍﻟﺰﺧﺮﻑ.٢٢ :
ﺁﺑQﺎ َﺀﻧQﺎ ﻋQﻠﹶﻰ ﺃﹸ ﱠﻣ wﺔ Qﻭﹺﺇﻧﱠﺎ Qﻋﻠﹶﻰ ﺁﺛﹶﺎ ﹺﺭ Oﻫ `ﻢ Yﻣ̀ﻬQﺘﺪYﻭ ﹶ
٦١ ................................... ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ /ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ
ﻭﺑﲔ ﺍﷲ ﺩﻭﻥ ﺧﻠﻘﻪ ﻻ ﻧﺒﺘﻐﻰ ¯ﻢ ﺑﺪ ﹰﻻ ،٬ﻭﻻ ﻧﺘﺨﺬ ﻣﻦ ﺩﻭçﻢ ﻭﻟﻴﺠﺔ ،٬ﻭﺑﺮﺋﻨﺎ ﺇﱃ ﺍﷲ ﻣﻦ ﻛ ـﻞ
ﻣﻦ ﻧﺼﺐ ﳍﻢ ﺣﺮﺑﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ،٬ﻭﻛﻔﺮﻧﺎ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄ ـﺎﻏﻮﺕ
ﻭﺍﻷﻭﺛﺎﻥ ﺍﻷﺭﺑﻌﺔ ﻭﺃﺷﻴﺎﻋﻬﻢ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻭﻛﻞ ﻣﻦ ﻭﺍﻻﻫﻢ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻣﻦ ﺃﻭﻝ ﺍﻟﺪﻫﺮ ﺇﱃ
ﺁﺧﺮﻩ …( ).(١
) :ﺑﻌﺪ ﲡﺪﻳﺪﻙ ﺧﻠﻘﻲ( :ﺃﻱ ﺍﻧﻚ ﺧﻠﻘﺘﲏ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ ﺃﻥ ﺧﻠﻘﺘﲏ ﰲ ﺍﻟﺬﺭ،٬ ﻭﻗﻮﻟﻪ
) :ﺟﺪﺩﺕ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ﱄ ﲡﺪﻳﺪﹰﺍ( :ﺃﻱ ﺫﻛ÷ﺮﺗﱠﲏ ﻭﺟﻌﻠﺘﲏ ﺃﻗ ـﺮ ﺑﻮﻻﻳ ـﺔ ﺃﻭﻟﻴﺎﺋ ـﻚ ﻭﻗﻮﻟﻪ
( ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﺃﻗﺮﺭﺕ zﺎ ﳌﺎ ﺧﻠﻘﺘﲏ ﰲ ﺍﻟﺬﺭ ﺑﻔﻀﻠﻚ. )ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ
ﺺ
ﻭﻫﻮ ﺧﲑ ﺧﻠﻖ ﺍﷲ ﴿Qﻧﺤ`ﻦQ Yﻧ ﹸﻘ ﱡ ﻟﻠﺮﺳﻮﻝ ﻭﺃﻳﻀﹰﺎ ﺍﳋﻄﺎﺏ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﻳﻮﺳﻒ
ﲔ﴾)،٬(٣
ﺖ Oﻣ `ﻦ ﻗﹶ̀ﺒ Oﻠ Oﻪ ﹶﻟ Oﻤ Qﻦ ﺍﹾﻟﻐQﺎ Oﻓ Oﻠ Q
ﻚ Qﻫﺬﹶﺍ ﺍﹾﻟﻘﹸ̀ﺮﺁ ﹶﻥ Qﻭﹺﺇ ﹾﻥ ﻛﹸ̀ﻨ Q
ﺺ ﺑﹺﻤQﺎ ﺃﹶ̀ﻭﺣ̀QﻴﻨQﺎ ﹺﺇﻟﹶ̀ﻴ Q
ﺼ ﹺ
ﺴ Qﻦ ﺍﹾﻟ ﹶﻘ Q
ﻚ ﹶﺃ `ﺣ Q
Qﻋﻠﹶ̀ﻴ Q
ﺃﻧﺰﻟﺖ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،٬ﻭﺣﺠﺒﺖ ﻋﻨﻚ ﺣﻘﻴﻘﺘﻚ ﻭﺍﻣﺘﺤﻨﻚ ﺍﷲ zﺬﺍ ﺃﻱ ﺇﻧﻚ ﻳﺎ ﳏﻤﺪ
ﺍﻻﻣﺘﺤﺎﻥ ﺍﻟﺜﺎﱐ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،٬ﻭﻛﻨﺖ ﺍﻟﻔﺎﺋﺰ ﺑﺎﻟﺴﺒﺎﻕ ﻣﺮﺓ ﺃﺧﺮﻯ ،٬ﺑﻌﺪ ﺃﻥ ﻛﻨﺖ ﺍﻟﻔﺎﺋﺰ ﺑﺎﻟﺴﺒﺎﻕ
ﺖ
ﻚ ﺭYﻭﺣﹰﺎ Oﻣ `ﻦ ﺃﹶ̀ﻣ ﹺﺮﻧQﺎ ﻣQﺎ ﻛﹸ̀ﻨ Q
ﻚ ﺃﹶ̀ﻭﺣ̀QﻴﻨQﺎ ﹺﺇﻟﹶ̀ﻴ Q
ﰲ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻷﻭﻝ ﰲ ﻋﺎﱂ ﺍﻟﺬﺭ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﻭ ﹶﻛ ﹶﺬOﻟ Q
ﻚ ﹶﻟﺘ̀QﻬﺪOﻱ
ﺏ ﻭQﻻ ﺍﹾﻟOﺄﳝQﺎ ﹸﻥ Qﻭﹶﻟ Oﻜ `ﻦ Qﺟ Qﻌ ﹾﻠﻨQﺎ Yﻩ ﻧYﻮﺭﹰﺍ ﻧ̀QﻬﺪOﻱ ﹺﺑ Oﻪ Qﻣ `ﻦ QﻧﺸQﺎ ُﺀ Oﻣ `ﻦ OﻋﺒQﺎ OﺩﻧQﺎ Qﻭﹺﺇﱠﻧ Q
Qﺗ `ﺪﺭﹺﻱ ﻣQﺎ ﺍﹾﻟ OﻜﺘQﺎ Y
ﺴQﺘﻘOﻴ ﹴﻢ﴾).(٤
ﻁ Yﻣ `
ﺻﺮQﺍ w
ﹺﺇﻟﹶﻰ O
،٬ﻭﻣ ـﺎ ﻛﻨ ـﺖ ) :ﱂ ﺃﻛﻦ ﺃﻋﻠﻢ ﺫﻟﻚ ﺣﱴ ﻋﺮﻓﻨﻴﻪ ﺍﻵﻥ ﺟﱪﺍﺋﻴﻞ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﻚ
ﻚ ﺃﹶ̀ﻭﺣ̀Qﻴﻨ Qـﺎ ﹺﺇﻟﹶ̀ﻴ ـ Q
Q ﴿ :ﻭ ﹶﻛ ﹶﺬOﻟ Q ﺃﻋﻠﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﻛﺘﺎﺑﻪ ﻭﺩﻳﻨﻪ ﺃﻳﻀﹰﺎ ﺣﱴ ﻋﻠﻤﻨﻴﻪ ﺭﰊ ،٬ﻗﺎﻝ ﺍﷲ
ﺏ Qﻭﻟﹶﺎ ﺍﹾﻟﹺﺈﳝQﺎ ﹸﻥ﴾( ).(١
ﺖ Qﺗ `ﺪﺭﹺﻱ ﻣQﺎ ﺍﹾﻟ OﻜﺘQﺎ Y
ﺭYﻭﺣﹰﺎ ﱢﻣ `ﻦ ﺃﹶ̀ﻣ ﹺﺮﻧQﺎ ﻣQﺎ ﻛﹸﻨ Q
Þﻋ ﹺﻦ ﺍﹾﻟ Øﻌ ﹾﻠ ﹺﻢ ﹶﺃﻫÞ Úﻮ Øﻋ ﹾﻠ øﻢ ÞﻳÞﺘ Þﻌﻠ÷ﻤÚﻪ ÚﺍﻟﹾﻌÞﺎØﻟﻢØ Úﻣ îﻦ ﹶﺃ ﹾﻓﻮÞﺍ Øﻩ ﻭ Þﻋ îﻦ ﺃﹶﺑﹺﻲ Þﺣ îﻤ Þﺰ ﹶﺓ ،٬ﻗﹶﺎ ﹶﻝÞ ) :ﺳﹶﺄﹾﻟﺖ ÚﺃﹶﺑÞﺎ Þﻋîﺒ Øﺪ ﺍﻟﻠ÷ Øﻪ
ﻚ
:ﺍﹾﻟﺄﹶ̀ﻣ Yﺮ ﺃﹶ̀ﻋ ﹶﻈ ـ Yﻢ Oﻣ ـ `ﻦ ﹶﺫOﻟ ـ Q ﺏ Øﻋîﻨ Þﺪ ﹸﻛ îﻢ ﺗÞﻘﹾﺮÞﺀُﻭÞﻧﻪ ÚﹶﻓÞﺘ îﻌﹶﻠﻤÚﻮ ﹶﻥ Øﻣﻨîﻪ Ú؟ ﻗﹶﺎ ﹶﻝ
ﺍﻟ ﱢﺮﺟÞﺎ ﹺﻝ ،٬ﹶﺃ îﻡ ﻓØﻲ ﺍﹾﻟ ØﻜﺘÞﺎ ﹺ
ﺖ ﻚ ﺃﹶ̀ﻭﺣ̀Qﻴﻨﺎ ﹺﺇﻟﹶ̀ﻴ Q
ﻚ ﺭYﻭﺣﹰﺎ Oﻣ `ﻦ ﺃﹶ̀ﻣﺮﹺﻧﺎ ﻣﺎ ﻛﹸ̀ﻨ ـ Q ﺖ ﻗﹶ̀ﻮ ﹶﻝ ﺍﻟ Sﻠ Oﻪ Qﻋ ﱠﺰ Qﻭ Qﺟ SﻞQ ﴿ :ﻭﻛﹶﺬOﻟ Q
Qﻭﺃﹶ̀ﻭ Qﺟﺐ YﹶﺃﻣQﺎ Qﺳﻤ̀Oﻌ Q
ﺻﺤQﺎYﺑ ﹸﻜ `ﻢ ﻓOﻲ Qﻫ Oﺬ Oﻩ ﺍﻟﹾﺂQﻳ Oﺔ ﹶﺃYﻳ Oﻘﺮﱡﻭ ﹶﻥ ﹶﺃﱠﻧﻪY
ﻱ Qﺷ `ﻲ ٍﺀ Qﻳﻘﹸﻮ ﹸﻝ ﹶﺃ `
Qﺗ `ﺪﺭﹺﻱ ﻣQﺎ ﺍﻟﹾﻜOﺘﺎﺏQ Yﻭﻣﺎ ﺍﻟﹾﺈﹺﳝﺎﻥﹸ﴾ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﱠ
ﺏ Qﻭﻟﹶﺎ ﺍﹾﻟﹺﺈﳝQﺎ ﹸﻥ ؟ ﹶﻓﻘﹸ ﹾﻠﺖ :Úﻟﹶﺎ ﺃﹶﺩîﺭﹺﻱ ﺟØ Úﻌ ﹾﻠﺖØ ÚﻓﺪÞﺍ Þﻙ Þﻣ ـﺎ Þﻳﻘﹸﻮﹸﻟ ـﻮ ﹶﻥ.
ﻛﹶﺎ ﹶﻥ ﻓOﻲ ﺣQﺎ ﹴﻝ ﻻ ﻳﺪﺭﻱ ﻣQﺎ ﺍﹾﻟ OﻜﺘQﺎ Y
ﺡ
ﺚ ﺍﻟ Sﻠ Yﻪ QﺗﻌQﺎﻟﹶﻰ ﺍﻟﺮﱡﻭ Q ﹶﻓﻘﹶﺎ ﹶﻝ ﻟØﻲQ :ﺑﻠﹶﻰ ﹶﻗ `ﺪ ﻛﹶﺎ ﹶﻥ ﻓOﻲ ﺣQﺎ ﹴﻝ ﻟﹶﺎ Qﻳ `ﺪﺭﹺﻱ ﻣQﺎ ﺍﹾﻟ OﻜﺘQﺎ Y
ﺏ ﻭQﻟﹶﺎ ﺍﹾﻟﹺﺈﳝQﺎ ﹸﻥ Qﺣﺘﱠﻰ Qﺑ Qﻌ ﹶ
ﺡ ﺍSﻟﺘOﻲ ﻳ̀YﻌﻄOﻴﻬQﺎ ﺍﻟ Sﻠ Yﻪ
ﺏ ،٬ﹶﻓ ﹶﻠﻤﱠﺎ ﺃﹶ̀ﻭﺣQﺎﻫQﺎ ﹺﺇﻟﹶ̀ﻴ Oﻪ Qﻋ Sﻠ Qﻢ ﹺﺑﻬQﺎ ﺍﹾﻟ Oﻌ ﹾﻠ Qﻢ ﻭQﺍﹾﻟﻔﹶ̀ﻬ Qﻢ Qﻭ Oﻫ Qﻲ ﺍﻟﺮﱡﻭ Y
ﺍSﻟﺘOﻲ ﺫﹸ Oﻛ Qﺮ ﻓOﻲ ﺍﹾﻟ OﻜﺘQﺎ ﹺ
QﺗﻌQﺎﻟﹶﻰ Qﻣ `ﻦ ﺷQﺎ َﺀ ،٬ﹶﻓﹺﺈﺫﹶﺍ ﺃﹶ̀ﻋﻄﹶﺎﻫQﺎ ﻋ̀Qﺒﺪﹰﺍ Qﻋ Sﻠ Qﻤﻪ Yﺍﹾﻟﻔﹶ̀ﻬ Qﻢ( ).(٢
ﳑﺘﺤﻨﻮﻥ zﺬﺍ ﺍﻟﻌﺎﱂ ،٬ﻓﻜﻤﺎ ﺣﺠﺐ ﻏﲑﻫﻢ ﻭﺃﻏﻔﻞ ﻋﻦ ﺇﺫﻥ ،٬ﻓﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ
ﻟﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻟﺜﺎﱐ ﻋﺎﺩ ﹰﻻ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻷﻭﻝ ﻭﺍﻹﳝﺎﻥ ﺍﻷﻭﻝ ﰲ ﻋﺎﱂ ﺍﻟﺬﺭ ،٬ﺣﺠﺒﻮﺍ
ﻓﺎﻟﻜﻞ ﺃﻏﻔﻠﻮﺍ ﻋﻦ ﻋﺎﱂ ﺍﻟﺬﺭ ﲝﺠﺎﺏ ﺍﳉﺴﺪ ،٬ﻭﺍﳌﻄﻠﻮﺏ ﲡﺮﻳﺪ ﺍﻟﺮﻭﺡ ﲟﺮﺗﺒﺔ ﻟﻴﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ
ﺍﳊﻘﻴﻘﺔ ﻭﻳﻨﻈﺮ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ،٬ﻭﻗﺪ ﲡﺮﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ،٬ﻭﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻟﻜﻞ ﺍﻟﺘﺠﺮﺩ
ﻟﻴﻨﺠﺤﻮﺍ ﰲ ﺍﻻﻣﺘﺤﺎﻥ ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﺎﻭﻯ ﻛﻞ ﺑﲏ ﺁﺩﻡ ﰲ ﺍﻟﻔﻄﺮﺓ ﻟﺘﺘﻢ ﻛﻠﻤﺘﻪ
ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻫﻮ ﺍﻟﻌﺎﺩﻝ ﺍﳊﻜﻴﻢ ،٬ﻓﺎﻟﻜﻞ ﻣﻔﻄﻮﺭﻭﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺃﲰﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻟﻴﻜﻮﻧﻮﺍ ﻭﺟﻪ
ﺍﷲ ﻭﺃﲰﺎﺀﻩ ﺍﳊﺴﲎ ،٬ﻭﻛﻞ ﻣﻦ ﻗﺼﱠﺮ ﻓﺤﻈﻪ ﺿﻴﱠﻊ.
،٬ﺑﻞ ﻭﺗﺬﻛﲑ ﻟﻴﻌﻘﻮﺏ ﻭﺗﻌﺮﻳﻒ ﻟﻪ zﺬﺍ ﺍﻻﺑﻦ ،٬ﻓﻬ ـﻮ ﺇﺫﻥ ،٬ﻓﻬﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺗﺬﻛﲑ ﻟﻴﻮﺳﻒ
ﻭﺻﻴﻪ ﻭﺍﳊﺠﺔ ﻣﻦ ﺑﻌﺪﻩ ،٬ﻛﺤﺎﻝ ﺭﺅﻳﺎ ﺍﻹﻣﺎﻡ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﱵ ﻧﺼﺖ ﻋﻠﻰ ﺇﻣﺎﻣﺔ ﺍﻟﺮﺿﺎ ﻣ ـﻦ
ﺑﻌﺪﻩ.
ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﳋﺸﺎﺏ ،٬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺳﺒﺎﻁ ،٬ﻋﻦ ﺍﳊﺴﲔ ﻣﻮﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ،٬ﻋﻦ ﺃﰊ
ﺍﳊﻜﻢ ،٬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳉﻌﻔﺮﻱ ،٬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺳﻠﻴﻂ ﺍﻟﺰﻳﺪﻱ ،٬ﻗﺎﻝ) :ﻟﻘﻴﻨﺎ ﺃﺑﺎ ﻋﺒ ـﺪ ﺍﷲ
ﰲ ﻃﺮﻳﻖ ﻣﻜﺔ ﻭﳓﻦ ﲨﺎﻋﺔ ،٬ﻓﻘﻠﺖ ﻟﻪ :ﺑﺄﰊ ﺃﻧﺖ ﻭﺃﻣﻲ ﺃﻧﺘﻢ ﺍﻷﺋﻤﺔ ﺍﳌﻄﻬﺮﻭﻥ ﻭﺍﳌ ـﻮﺕ ﻻ
ﻳﻌﺮﻯ ﺃﺣﺪ ﻣﻨﻪ ﻓﺄﺣﺪﺙ ﺇﱄ ﺷﻴﺌﹰﺎ ﺃﻟﻘﻴﻪ ﺇﱃ ﻣﻦ ﳜﻠﻔﲏ ،٬ﻓﻘﺎﻝ ﱄ :ﻧﻌﻢ ﻫ ـﺆﻻﺀ ﻭﻟ ـﺪﻱ ﻭﻫ ـﺬﺍ
ﻭﻓﻴﻪ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻟﺴﺨﺎﺀ ﻭﺍﳌﻌﺮﻓﺔ ﲟﺎ ﳛﺘ ـﺎﺝ ﺳﻴﺪﻫﻢ ﻭﺃﺷﺎﺭ ﺇﱃ ﺍﺑﻨﻪ ﻣﻮﺳﻰ
ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﺃﻣﺮ ﺩﻳﻨﻬﻢ ...
ﺑﻌﺪ ﻓﻘﻠﺖ ﻟﻪ :ﺑﺄﰊ ﺃﻧﺖ ﻭﺃﻣﻲ ﻭﻗﺎﻝ ﻳﺰﻳﺪ :ﰒ ﻟﻘﻴﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﻳﻌﲏ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ
ﰲ ﺯﻣﻦ ﻟﻴﺲ ﻫﺬﺍ ﻣﺜﻠﻪ،٬ ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﲣﱪﱐ ﲟﺜﻞ ﻣﺎ ﺃﺧﱪﱐ ﺑﻪ ﺃﺑﻮﻙ ،٬ﻗﺎﻝ :ﻓﻘﺎﻝ :ﻛﺎﻥ ﺃﰊ
ﻗﺎﻝ ﻳﺰﻳﺪ ﻓﻘﻠﺖ :ﻣﻦ ﻳﺮﺿﻰ ﻣﻨﻚ zﺬﺍ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ،٬ﻗﺎﻝ :ﻓﻀﺤﻚ ،٬ﰒ ﻗﺎﻝ :ﺃﺧﱪﻙ ﻳﺎ ﺃﺑﺎ
ﻋﻤﺎﺭﺓ ﺇﱐ ﺧﺮﺟﺖ ﻣﻦ ﻣﻨ ـﺰﱄ ﻓﺄﻭﺻﻴﺖ ﰲ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﺑﲏ ﻓﺄﺷﺮﻛﺘﻬﻢ ﻣﻊ ﺍﺑﲏ ﻋﻠﻲ ﻭﺃﻓﺮﺩﺗﻪ
ﻣﻌﻪ ﻭﻣﻌﻪ ﺧﺎﰎ ﻭﺳﻴﻒ ﺑﻮﺻﻴﱵ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﳌﻨﺎﻡ ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ
ﻭﺃﻣﺎ ﻭﻋﺼﺎ ﻭﻛﺘﺎﺏ ﻭﻋﻤﺎﻣﺔ ،٬ﻓﻘﻠﺖ ﻟﻪ :ﻣﺎ ﻫﺬﺍ ،٬ﻓﻘﺎﻝ :ﺃﻣﺎ ﺍﻟﻌﻤﺎﻣﺔ ﻓﺴﻠﻄﺎﻥ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺃﻣﺎ ﺍﳋﺎﰎ ﻓﺠﺎﻣﻊ ﻭﺃﻣﺎ ﺍﻟﻌﺼﺎ ﻓﻘﻮﺓ ﺍﷲ ﻭﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻓﻨﻮﺭ ﺍﷲ ﺍﻟﺴﻴﻒ ﻓﻌﺰﺓ ﺍﷲ
:ﻭﺍﻷﻣﺮ ﳜﺮﺝ ﺇﱃ ﻋﻠﻲ ﺍﺑﻨﻚ ،٬ﻗﺎﻝ ﰒ ﻗﺎﻝ :ﻳﺎ ﻳﺰﻳﺪ ﺇçﺎ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ،٬ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﻼ ﺃﻭ ﻋﺒﺪﹰﺍ ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﺒﻪ ﻟﻺﳝﺎﻥ ﺃﻭ ﺻﺎﺩﻗﺎً ﻭﻻ ﺗﻜﻔﺮ ﻧﻌﻢ
ﻭﺩﻳﻌﺔ ﻋﻨﺪﻙ ﻓﻼ ﲣﱪ ¯ﺎ ﺇﻻ ﻋﺎﻗ ﹰ
ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻥ ﺳﺌﻠﺖ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻓﺄﺩﻫﺎ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ﴿ :ﹺﺇ Sﻥ ﺍﻟ Sﻠ Qﻪ Qﻳ ﹾﺄﻣYﺮYﻛﹸ `ﻢ ﹶﺃ ﹾﻥ Yﺗ Qﺆﺩﱡﻭﺍ
Q ﴿ :ﻭ Qﻣ `ﻦ ﹶﺃ ﹾﻇ ﹶﻠﻢO Yﻣ ﱠﻤ `ﻦ ﹶﻛQﺘ Qﻢ ﺷQﻬﺎ Qﺩ ﹰﺓ ﻋ̀Oﻨ QﺪﻩO Yﻣ Qﻦ ﺍﻟﻠSﻪ﴾)،٬(٢ ﺕ ﺇﹺﱃ ﺃﹶ̀ﻫﻠOﻬﺎ﴾) ،٬(١ﻭﻗﺎﻝ ﺍﷲ
ﺍﹾﻟﺄﹶﻣﺎﻧﺎ O
ﻓﻘﻠﺖ ﻭﺍﷲ ﻣﺎ ﻛﻨﺖ ﻷﻓﻌﻞ ﻫﺬﺍ ﺃﺑﺪﹰﺍ.
ﻓﻘﺎﻝ :ﻋﻠﻲ ﺍﺑﻨﻚ ﺍﻟﺬﻱ ﻳﻨﻈﺮ :ﰒ ﻭﺻﻔﻪ ﱄ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ :ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ
ﺑﻨﻮﺭ ﺍﷲ ﻭﻳﺴﻤﻊ ﺑﺘﻔﻬﻴﻤﻪ ﻭﻳﻨﻄﻖ ﲝﻜﻤﺘﻪ ﻳﺼﻴﺐ ﻭﻻ ﳜﻄﺊ ﻭﻳﻌﻠﻢ ﻭﻻ ﳚﻬﻞ ﻭﻗﺪ ﻣﻠﺊ ﺣﻜﻤﹰﺎ
ﻭﻋﻠﻤﹰﺎ ﻭﻣﺎ ﺃﻗﻞ ﻣﻘﺎﻣﻚ ﻣﻌﻪ ،٬ﺇﳕﺎ ﻫﻮ ﺷﻲﺀ ﻛﺎﻥ ﱂ ﻳﻜﻦ ﻓﺈﺫﺍ ﺭﺟﻌﺖ ﻣﻦ ﺳﻔﺮﻙ ﻓﺄﺻﻠﺢ ﺃﻣﺮﻙ
ﻭﺃﻓﺮﻍ ﳑﺎ ﺃﺭﺩﺕ ﻓﺈﻧﻚ ﻣﻨﺘﻘﻞ ﻋﻨﻪ ﻭﳎﺎﻭﺭ ﻏﲑﻩ ،٬ﻓﺎﲨﻊ ﻭﻟﺪﻙ ﻭﺃﺷﻬﺪ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﹰﺎ ﻭﻛﻔﻰ
ﺑﺎﷲ ﺷﻬﻴﺪﹰﺍ .ﰒ ﻗﺎﻝ :ﻳﺎ ﻳﺰﻳﺪ ﺇﱐ ﺃﺅﺧﺬ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﻋﻠﻲ ﺍﺑﲏ ﲰﻲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ
،٬ﺃﻋﻄﻲ ﻓﻬﻢ ﺍﻷﻭﻝ ﻭﻋﻠﻤﻪ ﻭﻧﺼﺮﻩ ﻭﺭﺩﺍﺋﻪ ،٬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻭﲰﻲ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ
ﺇﻻ ﺑﻌﺪ ﻫﺎﺭﻭﻥ ﺑﺄﺭﺑﻊ ﺳﻨﲔ ،٬ﻓﺈﺫﺍ ﻣﻀﺖ ﺃﺭﺑﻊ ﺳﻨﲔ ﻓﺎﺳﺄﻟﻪ ﻋﻤﺎ ﺷﺌﺖ ﳚﻴﺒﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ
ﺗﻌﺎﱃ( ).(١
ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺒﲔ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﺍﻻﳒﺬﺍﺏ ﺇﱃ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ﻭﺍﻟﺮﺅﻳﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌ ـﺎﱂ
ﺍﻟﻘﺪﺳﻲ ،٬ﻓﺎﻹﻧﺴﺎﻥ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﺗﻘﱡﺒ ﹺﻞ ﺍﻟﺮﺅﻳﺎ ﻭﺗﺼﺪﻳﻘﻬﺎ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ،٬ﺑﻞ ﺍﻟﺮﺅﻳﺎ ﰲ ﻛﺜﲑ ﻣ ـﻦ
ﺍﻷﺣﻴﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﺧﺒﺎﺭ ﻏﻴﱯ ﻋﻤﺎ ﺳﻴﺤﺼﻞ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،٬ﻭﻫﺬﺍ ﻧﺮﺍﻩ ﰲ ﻭﺍﻗﻌﻨﺎ ،٬ﻛﻤﺎ ﻧﺮﺍﻩ ﺫﹸﻛﺮ
ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ،٬ﻓﻜﻞ ﻣﺎ ﺣﺼﻞ ﰲ ﺍﳌﻠﻜﻮﺕ ﺣﺼﻞ ﰲ ﺍﻷﺭﺽ .ﻓﺄﺧﻮﺓ ﻳﻮﺳﻒ ﺇﺫﺍ
ﺩﻭ_ﻢ ،٬ﻭﺭﲟﺎ ﺗﻌﺎﺩ ﻗﺼﺔ ﺍﺑﲏ ﺁﺩﻡ ﻗﺺ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺅﻳﺎ ﺳﻴﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺧﻠﻴﻔﺔ ﺍﷲ ﻭﻭﺻﻲ ﻳﻌﻘﻮﺏ
ﺃﻥ ﻳﻘﺺ ﺍﻟﺮﺅﻳﺎ ﻋﻠﻰ ﺇﺧﻮﺗﻪ ،٬ﻷ_ﻢ zﺬﺍ ﺍﳋ ـﱪ ﺍﻵﰐ ﻣ ـﻦ ﻳﻮﺳﻒ ﻟﺬﺍ ﺣﺬ÷ﺭ ﻳﻌﻘﻮﺏ
ﻣﺎ ﻳﺴﻌﺮ ﺍﳊﺴﺪ ﰲ ﻧﻔﻮﺳﻬﻢ ﻭﳚﻌﻠ ـﻬﻢ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ،٬ﺳﻴﻌﻠﻤﻮﻥ ﻣﻦ ﺣﺎﻝ ﻳﻮﺳﻒ
ﻏﺮﺿﹰﺎ ﻟﻠﺸﻴﻄﺎﻥ ﻟﻴﺴﺘﻔﺰﻫﻢ ﺑﻨﺪﺍﺋﻪ ﻭﻳﻌﺪﻳﻬﻢ ﺑﺪﺍﺋﻪ.
ﻭﺧﻠﻔﺎﺀ ﺍﷲ ﰲ ﺃﺭﺿ ـﻪ،٬ ﲔ ﺃﺭﺍﺩﻭﺍ ﺃ_ﻢ ﻳﻜﻮﻧﻮﻥ ﺃﻭﺻﻴﺎﺀ ﻳﻌﻘﻮﺏ ﲔ﴾) ،٬(١ﹶﻗﻮîﻣﹰﺎ ﺻÞﺎØﻟ Ø
ﺤ Þ ﺤQ
ﺻQﺎOﻟ O
ﻓﻬﻨﺎ ﺗﻜﺮﺭﺕ ﻗﺼﺔ ﺍﳊﺴﺪ ﺍﻷﻭﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ،٬ﻗﺼﺔ ﺍﺑﲏ ﺁﺩﻡ.
) :ﺇﻥ ﰲ ﺍﻟﻘﺎﺋﻢ ﺳﻨﺔ ﻣﻦ ﻳﻮﺳﻒ ،٬ﻗﻠﺖ ﻛﺄﻧﻚ • ﻋﻦ ﺳﺪﻳﺮ ،٬ﻗﺎﻝ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ
ﺗﺬﻛﺮ ﺧﱪﻩ ﺃﻭ ﻏﻴﺒﺘﻪ ؟ ﻓﻘﺎﻝ ﱄ :ﻭﻣﺎ ﺗﻨﻜﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺷﺒﺎﻩ ﺍﳋﻨﺎﺯﻳﺮ ﺃﻥ ﺃﺧﻮﺓ ﻳﻮﺳﻒ ﻛﺎﻧﻮﺍ
ﺃﺳﺒﺎﻃﹰﺎ ﺃﻭﻻﺩ ﺃﻧﺒﻴﺎﺀ ﺗﺎﺟﺮﻭﺍ ﺑﻴﻮﺳﻒ ﻭﺑﺎﻋﻮﻩ ﻭﻫﻢ ﺃﺧﻮﺗﻪ ﻭﻫﻮ ﺃﺧﻮﻫﻢ ﻓﻠﻢ ﻳﻌﺮﻓﻮﻩ ﺣﱴ ﻗﺎﻝ
ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻒ Qﻭ Qﻫﺬﹶﺍ ﹶﺃﺧOﻲ﴾ ،٬ﻓﻤﺎ ﺗﻨﻜﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ
ﳍﻢ﴿ :ﹶﺃQﻧ ﹾﺎ ﻳYﻮ Yﺳ Y
ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﺮ ﺣﺠﺘﻪ ﻋﻨﻬﻢ ﻟﻘﺪ ﻛﺎﻥ ﻳﻮﺳﻒ ﻳﻮﻣﹰﺎ ﻣﻠﻚ ﻣﺼﺮ ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻭﺍﻟﺪﻩ ﻣﺴﲑﺓ
ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﹰﺎ ﻓﻠﻮ ﺃﺭﺍﺩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻌﺮﻓﻪ ﻣﻜﺎﻧﻪ ﻟﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﷲ ﻟﻘﺪ ﺳﺎﺭ
ﻳﻌﻘﻮﺏ ﻭﻭﻟﺪﻩ ﻋﻨﺪ ﺍﻟﺒﺸﺎﺭﺓ ﰲ ﺗﺴﻌﺔ ﺃﻳﺎﻡ ﺇﱃ ﻣﺼﺮ ،٬ﻓﻤﺎ ﺗﻨﻜﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ
ﻳﻔﻌﻞ ﲝﺠﺘﻪ ﻣﺎ ﻓﻌﻞ ﺑﻴﻮﺳﻒ ﺃﻥ ﻳﻜﻮﻥ ﻳﺴﲑ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﳝﺸﻲ ﰲ ﺃﺳﻮﺍﻗﻬﻢ ﻭﻳﻄﺄ ﺑﺴﻄﻬﻢ
ﺣﲔ ﻗﺎﻝ ﳍﻢ: ﻟﻪ ﺃﻥ ﻳﻌﺮﻓﻬﻢ ﻧﻔﺴﻪ ﻛﻤﺎ ﺃﺫﻥ ﻟﻴﻮﺳﻒ ﻭﻫﻢ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﺣﱴ ﻳﺄﺫﻥ ﺍﷲ
ﻒ ﻗﹶﺎ ﹶﻝ ﹶﺃQﻧ ﹾﺎ
ﺖ ﻳYﻮ Yﺳ Y
ﻚ ﹶﻟﺄﹶﻧ Q
ﻒ QﻭﹶﺃﺧOﻴ Oﻪ ﹺﺇ ﹾﺫ ﺃﹶﻧYﺘ `ﻢ ﺟQﺎ Oﻫﻠﹸﻮ ﹶﻥ * ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃﹺﺇﱠﻧ Q
﴿ Qﻫ ﹾﻞ Qﻋﻠ̀OﻤﺘYﻢ ﻣﱠﺎ ﹶﻓ Qﻌ ﹾﻠﺘYﻢ ﺑﹺﻴYﻮﺳQ Y
ﻒ ﻭQﻫQﺬﹶﺍ ﹶﺃﺧOﻲ﴾).(٣) ((٢
ﻳYﻮ Yﺳ Y
) :ﺇﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻴﻪ ﺳﻨﺔ ﻣﻦ ﻳﻮﺳﻒ ﺍﺑﻦ ﺃﻣﺔ ﺳﻮﺩﺍﺀ،٬ • ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﻗﺮ
ﺃﻣﺮﻩ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ( ).(٤ ﻳﺼﻠﺢ ﺍﷲ
ﻭﺍﻟﻴﻤﺎﱐ ﺍﳌﻮﻋﻮﺩ. ﻓﻜﻞ ﻣﺎ ﺟﺮﻯ ﻟﻴﻮﺳﻒ ﳚﺮﻱ ﻟﻠﻤﻬﺪﻱ ﺍﻷﻭﻝ ﻭﺻﻲ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻟﻌﻨﻬﻢ ﺍﷲ ﻗﺘﻠﻪ ﺍﻋﺘﺮﺽ ﻋﻠ ـﻴﻬﻢ ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻜﺮﺭﺕ ﻣﻊ ﻋﻴﺴﻰ
…… ﺃﺣﺪﻫﻢ ﴿ﻗﹶﺎ ﹶﻝ ﻗﹶﺎﺋOﻞﹲ ﻣ̀Oﻨ Yﻬ `ﻢ﴾ ﻻ ﺗﻘﺘﻠﻮﺍ ﻋﻴﺴﻰ
ﻭﻫﺬﺍ ﺩﻳﺪﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﳛﺎﻭﻟﻮﻥ ﻗﺘﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻟﻜﻲ ﻻ
ﻳﺘﺒﻌﻬﻢ ﺍﻟﻨﺎﺱ ﻭﻳﻨﺠﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﳌﺴﺘﻌﺮﺓ ﰲ ﻗﻠﻮﺏ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ،٬ﻭﻟﻜ ـﻲ ﻳﺒﻘ ـﻰ
ﺍﻟﻨﺎﺱ ﻳﺘﻮﳘﻮﻥ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻫﻢ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﺑﻴﻨﻤﺎ ﻫﻢ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﺸ ـﻴﻄﺎﻥ ﻭ ﺇﱃ
ﺼﺮYﻭ ﹶﻥ﴾).(١
ﺟﻬﻨﻢ ﺑﻞ ﻫﻢ ﺟﻬﻨﻢQ ﴿ ،٬ﻭ Qﺟ Qﻌ ﹾﻠﻨQﺎ Yﻫ `ﻢ ﹶﺃOﺋ ﱠﻤ ﹰﺔ Qﻳ `ﺪﻋYﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ Qﻭﻳ̀Qﻮ Qﻡ ﺍﹾﻟ OﻘﻴQﺎ Qﻣ Oﺔ ﻻ ﻳ̀Yﻨ Q
ﻭﺻﻲ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﺎﺩﺕ ﻣﻊ ﻭﺻﻲ ﺍﻹﻣﺎﻡ ﺍﳌﻬ ـﺪﻱ ﻭﻛﻤﺎ ﻋﺎﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻊ ﻋﻠﻲ
،٬ﻓﺘﺪﺑﺮﻭﺍ ﻳﺎ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻓﺈﻥ ﰲ ﻗﺼﺼﻬﻢ ﻋﱪﺓ ﻓﺎﻋﺘﱪﻭﺍ zﺎ ﻭﺗﻌﻠﻤﻮﺍ ﻣﻨﻬﺎ﴿ ،٬ﹶﻟ ﹶﻘ `ﺪ ﻛﹶﺎ ﹶﻥ ﻓOﻲ
ﺼ ـﻴ ﹶﻞ
ﺼﺪOﻳ Qﻖ ﺍSﻟﺬOﻱ ﺑ̀Qﻴ Qﻦ Qﻳ Qﺪ̀ﻳ Oﻪ QﻭQﺗ ﹾﻔ O
ﺏ ﻣQﺎ ﻛﹶﺎ ﹶﻥ QﺣﺪOﻳﺜﹰﺎ Yﻳ ﹾﻔQﺘﺮQﻯ Qﻭﹶﻟ Oﻜ `ﻦ Qﺗ `
ﺼ ﹺﻬ `ﻢ ﻋ̀OﺒﺮQﺓﹲ OﻟﺄﹸﻭﻟOﻲ ﺍﹾﻟﹶﺄﹾﻟﺒQﺎ ﹺ
ﺼ O
ﹶﻗ Q
ﻯ Qﻭ Qﺭ `ﺣ Qﻤ ﹰﺔ Oﻟﻘﹶ̀ﻮ ﹴﻡ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ﴾) ،٬(٢ﻓﺎﻻﻣﺘﺤﺎﻥ ﻛﻞ ﻣﺮﺓ ﻳﻌﺎﺩ ﻭﻛﻞ ﻣﺮﺓ ﺗﻔﺸﻠﻮﻥ ﻭﺑﲔ
ﹸﻛ ¿ﻞ Qﺷ `ﻲ ٍﺀ QﻭﻫYﺪ ¤
ﺐ﴾ ،٬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﺮﺓ ﴿ﹶﺃ ﹶﻓ ﹸﻜ SﻠﻤQﺎ Qﺟ ـﺎ َﺀﻛﹸ `ﻢ
ﺠ ﱢ
ﺖ ﺍﹾﻟ Y
ﻒ … Qﻭﹶﺃﹾﻟﻘﹸﻮ Yﻩ ﻓOﻲ ﹶﻏﻴQﺎQﺑ O
ﻗﻮﻟﲔ ﴿ﺍﻗﹾﺘYﻠﹸﻮﺍ ﻳYﻮﺳQ Y
ﺭQﺳYﻮﻝﹲ ﹺﺑﻤQﺎ ﻻ ﺗ̀QﻬﻮQﻯ ﹶﺃ̀ﻧﻔﹸﺴYﻜﹸﻢ Yﺍ `ﺳQﺘ ﹾﻜﺒ̀QﺮYﺗ `ﻢ ﹶﻓ ﹶﻔﺮﹺﻳﻘﹰﺎ ﹶﻛ Sﺬ̀ﺑYﺘ `ﻢ Qﻭ ﹶﻓﺮﹺﻳﻘﹰﺎ Qﺗ ﹾﻘYﺘﻠﹸﻮ ﹶﻥ﴾).(٣
ﲔ﴾) ،٬(٤ﺍﻵﻥ ﺍﻟﺘﻔﺘﻮﺍ
ﻒ Qﻭﹺﺇ `ﺧ QﻮOﺗ Oﻪ ﺁﻳQﺎﺕ NﻟOﻠﺴﱠﺎOﺋ Oﻠ Q
ﻣﱴ ﺗﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺁﻳﺎﺕ ﺍﷲ ﴿ﹶﻟ ﹶﻘ `ﺪ ﻛﹶﺎ ﹶﻥ ﻓOﻲ ﻳYﻮﺳQ Y
ﻓﺈ ﹼﻥ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ﺁﻳﺎﺕ ﻟﻠﺴﺎﺋﻠﲔ ،٬ﺳﺎﺋﻠﲔ ﺍﷲ ﲤﺎﻡ ﺍﻟﻌﻘﻞ ،٬ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺫﹸﻛ ـﺮﺕ ﺍﻟﻨﺒ ـﻮﺓ
ﺖ ،٬ﻓﺴﻮﺭﺓ ﻳﻮﺳﻒ ﰲ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،٬ﺑﲔ ﺍﻟﺮﺳ ـﻮﻝ ﻭﻟﻴﺲ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻤﺎ ﺑﻴﱠﻨ Ú
ﻭﺭﺑﻪ ،٬ﻭﻟﻴﺴﺖ ﰲ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺍﻟﻨﺎﺱ ،٬ﻓﻬﻲ ﰲ ﺑﻴﺎﻥ ﺍﻟﻨﺒﻮﺓ ﻻ ﰲ ﺑﻴﺎﻥ ﺍﻟﺮﺳﺎﻟﺔ،٬
،٬ ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﺁﻳﺎﺕ ﻟﺴﺎﺋﻠﲔ ﺍﷲ ﲤﺎﻡ ﺍﻟﻌﻘﻞ ،٬ﺁﻳﺎﺕ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ،٬ﺁﻳﺎﺕ ﻷﺻ ـﺤﺎﺏ ﺍﻟﻘ ـﺎﺋﻢ
ﺁﻳﺎﺕ ﻟﻠﺴﺎﺋﺮﻳﻦ ﺇﱃ ﺍﷲ ،٬ﺁﻳﺎﺕ ﰲ ﻃﺮﻳﻖ ﺍﷲ ﻟﺴﺎﺋﻠﲔ ﺍﷲ ﺍﳍﺪﺍﻳﺔ ،٬ﻭﻗﺪ ﺑﱠﻴﻦ ﺗﻌﺎﱃ ﰲ ﺃﻭﻝ ﺳ ـﻮﺭﺓ
ﻳﻮﺳﻒ ﴿ﺇﹺﻧﱠﺎ ﹶﺃ̀ﻧ QﺰﹾﻟﻨQﺎ Yﻩ ﻗﹸ̀ﺮﺁﻧﹰﺎ Qﻋ QﺮﹺﺑÁﻴﹰﺎ ﹶﻟ Qﻌ Sﻠﻜﹸ `ﻢ ﺗ̀Qﻌ Oﻘﻠﹸﻮ ﹶﻥ﴾) ،٬(٥ﺃﻱ ﺗﺮﺗﻘﻮﻥ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﺍﻟﻜﻠﻴ ـﺔ
ﲰﺎﺀ ﺍﻟﻌﻘﻞ ﻓﺘﺘﻢ ﻋﻘﻮﻟﻜﻢ.
)ﻭﻫﻮ ﻳﺪ ﺍﷲ( ﻋﻠﻰ ﺭﺅﻭﺱ ﺃﺻﺤﺎﺑﻪ ﻓﺘ ـﺘﻢ ﻭﻻ ﻳﺒﻌﺚ ﻧﱯ ﺣﱴ ﻳﺘﻢ ﻋﻘﻠﻪ ،٬ﻭﳝﺴﺢ ﺍﻟﻘﺎﺋﻢ
ﻋﻘﻮﳍﻢ ،٬ﺃﻱ ﳝﺴﺢ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺗﺘﻢ ﻋﻘﻮﳍﻢ ﺇﺫﺍ ﻋﻤﻠﻮﺍ zﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺍﺭﺗﻘﻮﺍ ﰲ ﻣﻠﻜﻮﺕ
ﺏ ﹸﺛ ﱠﻢ Oﻣ `ﻦ ﻧ Yﹾﻄ ﹶﻔ wﺔ ﹸﺛ ﱠﻢ Oﻣ `ﻦ Qﻋ ﹶﻠ ﹶﻘ wﺔ ﹸﺛ ـ ﱠﻢ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ﴿ ،٬ﻫQ Yﻮ ﺍSﻟﺬOﻱ Qﺧ ﹶﻠ ﹶﻘﻜﹸ `ﻢ Oﻣ `ﻦ YﺗﺮQﺍ ﹴ
ﺨ ﹺﺮﺟ Yﹸﻜ `ﻢ Oﻃ ﹾﻔ ﹰ
ﻼ ﹸﺛ ﱠﻢ Oﻟﺘ̀QﺒﻠﹸﻐYﻮﺍ ﹶﺃﺷ Yﱠﺪﻛﹸ `ﻢ ﹸﺛ ﱠﻢ ﻟOﺘQﻜﹸﻮﻧYﻮﺍ ﺷYﻴYﻮﺧﹰﺎ Qﻭﻣ̀Oﻨ ﹸﻜ `ﻢ Qﻣ `ﻦ YﻳQﺘ QﻮﻓSﻰ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ QﻭOﻟﺘ̀Qﺒﻠﹸﻐ Yـﻮﺍ ﻳ` Y
ﺴ Áﻤ ¤ﻰ Qﻭﹶﻟ Qﻌ Sﻠﻜﹸ `ﻢ ﺗ̀Qﻌ Oﻘﻠﹸﻮ ﹶﻥ﴾).(١
ﻼ ﻣQ Y
ﹶﺃ Qﺟ ﹰ
ﺤ ﱢﻖ ﹺﺇ ﹾﺫ ﹶﻗ ﱠﺮﺑQﺎ ﻗﹸ̀ﺮﺑQﺎﻧﹰﺎ ﹶﻓﺘYﻘﹸﱢﺒ ﹶﻞ Oﻣ `ﻦ ﹶﺃ Qﺣ Oﺪ OﻫﻤQﺎ Qﻭﹶﻟ `ﻢ ﻳQYﺘ ﹶﻘﱠﺒ ﹾﻞ Oﻣ Qﻦ ﺍﻟﹾﺂ Qﺧ ﹺﺮ
﴿ Qﻭﺍ̀ﺗ ﹸﻞ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ QﻧQﺒﹶﺄ ﺍ̀ﺑQﻨ `ﻲ ﺁ Qﺩ Qﻡ ﺑﹺﺎﹾﻟ Q
ﻂ
ﺖ ﹺﺇﹶﻟ ﱠﻲ Qﻳ Qﺪ Qﻙ OﻟQﺘ ﹾﻘﺘ Yﹶﻠﻨﹺﻲ ﻣQﺎ ﹶﺃﻧQﺎ ﹺﺑﺒQﺎ Oﺳ ـ w
ﺴ ﹾﻄ Q
ﲔ * ﹶﻟOﺌ `ﻦ Qﺑ Q
ﻚ ﻗﹶﺎ ﹶﻝ ﺇﹺﱠﻧﻤQﺎ QﻳQﺘ ﹶﻘﱠﺒﻞﹸ ﺍﻟ Sﻠ Yﻪ Oﻣ Qﻦ ﺍﹾﻟﻤYﱠﺘ Oﻘ Q
ﻗﹶﺎ ﹶﻝ ﹶﻟﹶﺄﻗﹾﺘ Yﹶﻠﱠﻨ Q
ﻚ ﹶﻓQﺘﻜﹸ ـﻮ ﹶﻥ
ﲔ * ﹺﺇﻧﱢﻲ ﹸﺃﺭﹺﻳ Yﺪ ﹶﺃ ﹾﻥ QﺗﺒYﻮ َﺀ ﺑﹺﺈﹾﺛﻤOﻲ Qﻭﹺﺇﹾﺛ Oﻤ Q
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﻑ ﺍﻟ Sﻠ Qﻪ Qﺭ ﱠ
ﻚ ﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
ﻚ Oﻟﹶﺄﻗﹾﺘ Yﹶﻠ Q
ﻱ ﹺﺇﻟﹶ̀ﻴ Q
Qﻳ Oﺪ Q
ﺢ Oﻣ ـ Qﻦ
ﺻ ـQﺒ Q
ﺖ ﹶﻟﻪQ Yﻧ ﹾﻔﺴYﻪ Yﻗﹶ̀ﺘ ﹶﻞ ﹶﺃﺧOﻴ Oﻪ ﹶﻓ ﹶﻘQﺘ ﹶﻠﻪ Yﹶﻓﹶﺄ `
ﲔ * ﹶﻓ ﹶﻄ ﱠﻮ Qﻋ `
ﻚ QﺟﺰQﺍ ُﺀ ﺍﻟﻈSﺎOﻟ Oﻤ Q
ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ Qﻭ ﹶﺫOﻟ Q
ﺻﺤQﺎ ﹺ
Oﻣ `ﻦ ﹶﺃ `
ﻒ YﻳﻮQﺍﺭﹺﻱ ﺳ̀Qﻮ َﺀ ﹶﺓ ﹶﺃﺧOﻴ Oﻪ ﻗﹶﺎ ﹶﻝ ﻳQﺎ Qﻭ̀ﻳ ﹶﻠﺘQﻰ
ﺽ Oﻟﻴ YﹺﺮQﻳﻪ Yﻛﹶ̀ﻴ Q
ﺤﺚﹸ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺚ ﺍﻟ Sﻠ Yﻪ ﻏﹸﺮQﺍﺑﹰﺎ ﻳ̀Qﺒ Q
ﺍﹾﻟﺨQﺎ Oﺳﺮﹺﻳ Qﻦ * ﹶﻓQﺒ Qﻌ ﹶ
ﲔ * ﻣ Oـ `ﻦ ﹶﺃ `ﺟ ـ ﹺﻞ
ﺢ Oﻣ Qﻦ ﺍﻟﻨﱠﺎ Oﺩ Oﻣ Q
ﺻQﺒ Q
ﻱ ﺳ̀Qﻮ َﺀ ﹶﺓ ﺃﹶﺧOﻲ ﹶﻓﹶﺄ `
ﺏ ﹶﻓﹸﺄﻭQﺍ ﹺﺭ Q
ﹶﺃ Qﻋﺠ̀Qﺰﺕ Yﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ Oﻣ ﹾﺜ ﹶﻞ Qﻫﺬﹶﺍ ﺍﹾﻟ YﻐﺮQﺍ ﹺ
ﺽ ﻓﹶﻜﹶﺄﹶﱠﻧﻤQﺎ ﹶﻗQﺘ ـ ﹶﻞ ﻚ ﹶﻛﺘ̀QﺒﻨQﺎ Qﻋﻠﹶﻰ Qﺑﻨﹺﻲ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ ﹶﺃﱠﻧﻪQ Yﻣ `ﻦ ﹶﻗQﺘ ﹶﻞ Qﻧﻔﹾﺴﹰﺎ ﹺﺑﻐ̀Qﻴ ﹺﺮ Qﻧ ﹾﻔ ﹴ
ﺲ ﺃﹶ̀ﻭ ﹶﻓﺴQﺎ wﺩ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ ﹶﺫOﻟ Q
ﺕ ﹸﺛ ـ ﱠﻢ ﹺﺇ Sﻥ
ﺱ QﺟﻤOﻴﻌﹰﺎ Qﻭﹶﻟ ﹶﻘ `ﺪ ﺟQﺎ َﺀ̀ﺗ Yﻬ `ﻢ Yﺭ Yﺳ ﹸﻠﻨQﺎ ﺑﹺﺎﹾﻟQﺒﱢﻴQﻨ ـﺎ O
ﺱ QﺟﻤOﻴﻌﹰﺎ Qﻭ Qﻣ `ﻦ ﹶﺃ `ﺣﻴQﺎﻫQﺎ ﹶﻓ ﹶﻜﹶﺄﱠﻧﻤQﺎ ﹶﺃ `ﺣﻴQﺎ ﺍﻟﻨﱠﺎ Q
ﺍﻟﻨﱠﺎ Q
ﺴ ﹺﺮﻓﹸﻮ ﹶﻥ﴾).(١
ﺽ ﹶﻟ Yﻤ `
ﻚ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﹶﻛﺜOﲑﹰﺍ ﻣ̀Oﻨ Yﻬ `ﻢ ﺑ̀Qﻌ Qﺪ ﹶﺫOﻟ Q
ﻭﻗﺎﺑﻴﻞ ﱂ ﻳﺘﻘﺒﻞ ﺍﷲ ﻣﻨﻪ ،٬ﻓﺤﺴﺪ ﻗﺎﺑﻴ ﹸﻞ ﻫﺎﺑﻴ ـ ﹶﻞ ﻫﺎﺑﻴﻞ ﺗﻘﺒﻞ ﺍﷲ ﻣﻨﻪ ﻭﺃﺻﺒﺢ ﻭﺻﻲ ﺁﺩﻡ
ﻚ
ﻱ ﹺﺇﻟﹶ̀ﻴ ـ Q
ﻂ Qﻳ ـ Oﺪ Q
ﺖ ﹺﺇﹶﻟ ﱠﻲ Qﻳ Qﺪ Qﻙ OﻟQﺘ ﹾﻘﺘ Yﹶﻠﻨﹺﻲ ﻣQﺎ ﹶﺃﻧQﺎ ﹺﺑﺒQﺎ Oﺳ w
ﺴ ﹾﻄ Q
ﻭﻫﺪﺩﻩ ﺑﺎﻟﻘﺘﻞ ،٬ﻓﻜﺎﻥ ﺭﺩ ﻫﺎﺑﻴﻞ﴿ :ﹶﻟOﺌ `ﻦ Qﺑ Q
ﺢ Oﻣ ـ Qﻦ ﺍﹾﻟﺨQﺎ Oﺳ ـﺮﹺﻳ Qﻦ﴾،٬
ﺻ ـQﺒ Q
ﲔ﴾ ،٬ﻭﻗﺘﻞ ﻗﺎﺑﻴ ﹸﻞ ﻫﺎﺑﻴ ﹶﻞ ﴿ ﹶﻓﹶﺄ `
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﻑ ﺍﻟ Sﻠ Qﻪ Qﺭ ﱠ
ﻚ ﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
Oﻟﹶﺄﻗﹾﺘ Yﹶﻠ Q
ﲔ﴾ ،٬ﺇﺫﻥ ﻧﺪﻡ ﻭﺧﺴﺎﺭﺓ ﻻ ﺩﻧﻴﺎ ﻭﻻ ﺁﺧﺮﺓ.
ﺢ Oﻣ Qﻦ ﺍﻟﻨﱠﺎ Oﺩ Oﻣ Q
ﺻQﺒ Q
﴿ ﹶﻓﹶﺄ `
ﻳﻨﻈﺮﻭﻥ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺷﻲﺀ ،٬ﻷ_ﺎ ﻻ ﺗﺴﺎﻭﻱ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿ ـﺔ،٬ ﱂ ﻳﻜﻦ ﺍﻷﻭﺻﻴﺎﺀ
ﻓﻤﺎﳍﻢ ﻭﻣﻠﻚ ﻻ ﻳﺒﻘﻰ ﻭﺫﻛﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻔﲎ ﻣﻊ ﻓﻨﺎﺋﻬﺎ.
ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ )ﺣﺎﻟﺔ ﺍﺑﲏ ﺁﺩﻡ( ﻛﻢ ﺗﻜﺮﺭﺕ ،٬ﻭﻟﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ :ﺃﺗﻞ ،٬ﺃﻱ ﺍﻗﺮﺃﻫﺎ ﻋﻠﻴﻬﻢ ﻭﺑﻴﻨ ـﻬﺎ
ﳍﻢ ﻭﻋﺮﻓﻬﻢ zﺎ؛ ﻷ_ﺎ ﺣﺎﻟﺔ ﺗﺘﻜﺮﺭ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻊ ﻛﻞ ﻭﺻﻲ ،٬ﻓﻬﺬﺍ ﺍﻟﺴﺎﻣﺮﻱ ﺍﺑ ـﻦ ﺧﺎﻟ ـﺔ
،٬ﳌﺎ ﺃﺿﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،٬ﺑﻞ ﻭﻗﺎﺋﺪ ﺟﻴﺸﻪ ﳛﺴﺪﻩ ﻭﻳﻘﺘﻠﻪ ،٬ﻷﻧﻪ ﻗﺘﻞ ﻗﻀﻴﺔ ﻣﻮﺳﻰ ﻣﻮﺳﻰ
Q ﴿ ،٬ﻭﹶﻟﻤﱠﺎ Qﺭ Qﺟ Qﻊ ﻣYﻮﺳQﻰ ﹺﺇﹶﻟ ـﻰ ﻗﹶ̀ﻮ Oﻣ ـ Oﻪ ﻭﺻﻲ ﻣﻮﺳﻰ ﺃﺭﺍﺩ ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻗﺘﻞ ﻫﺎﺭﻭﻥ
ﺱ
ﺡ Qﻭﹶﺃ Qﺧ ﹶﺬ ﹺﺑ Qﺮﹾﺃ ﹺ
ﺠ ﹾﻠﺘ` Yﻢ ﺃﹶ̀ﻣ Qﺮ Qﺭﱢﺑ ﹸﻜ `ﻢ Qﻭﹶﺃﹾﻟﻘﹶﻰ ﺍﹾﻟﹶﺄﹾﻟﻮQﺍ Q
ﺴﻤQﺎ Qﺧ ﹶﻠ ﹾﻔﺘYﻤYﻮﻧﹺﻲ Oﻣ `ﻦ ﺑ̀QﻌﺪOﻱ ﹶﺃ Qﻋ ﹺ
ﻀﺒQﺎ ﹶﻥ ﹶﺃﺳOﻔﹰﺎ ﻗﹶﺎ ﹶﻝ ﹺﺑ ﹾﺌ Q
ﹶﻏ `
ﺖ ﹺﺑ Qﻲ ﺍﹾﻟﺄﹶ̀ﻋ ـﺪQﺍ َﺀ
ﺸ Oﻤ `
ﻀ Qﻌﻔﹸﻮﻧﹺﻲ QﻭﻛﹶﺎﺩYﻭﺍ Qﻳ ﹾﻘﺘYﻠﹸﻮQﻧﻨﹺﻲ ﻓﹶﻼ Yﺗ `
ﹶﺃﺧOﻴ Oﻪ Qﻳﺠ Yﱡﺮﻩ Yﹺﺇﻟﹶ̀ﻴ Oﻪ ﻗﹶﺎ ﹶﻝ ﺍ̀ﺑ Qﻦ ﹸﺃ ﱠﻡ ﹺﺇ Sﻥ ﺍﹾﻟﻘﹶ̀ﻮ Qﻡ ﺍ `ﺳQﺘ `
ﲔ﴾).(١
ﺠ Qﻌ ﹾﻠﻨﹺﻲ Qﻣ Qﻊ ﺍﹾﻟﻘﹶ̀ﻮ ﹺﻡ ﺍﻟﻈSﺎOﻟ Oﻤ Q
ﻭQﻻ Qﺗ `
ﺤﻴQﺎ Oﺓ
ﻚ ﻓOﻲ ﺍﹾﻟ Q
ﺐ ﹶﻓﹺﺈ Sﻥ ﹶﻟ Q
ﳌﺎ ﺭﺟﻊ ﱂ ﻳﻘﺘﻞ ﺍﻟﺴﺎﻣﺮﻱ ﺑﻞ ﴿ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﹾﺫ Qﻫ ` ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻥ ﻣﻮﺳﻰ
ﹶﺃ ﹾﻥ Qﺗﻘﹸﻮ ﹶﻝ ﻻ ﻣOﺴQﺎﺱ﴾) ،٬(٢ﻭﻛﺄ_ﻤﺎ ﻫﺎﺑﻴﻞ ﻭﻗﺎﺑﻴﻞ ،٬ﺣﺎﻟﺔ ﺗﺘﻜﺮﺭ ﻣﻊ ﻛﻞ ﻭﺻﻲ ،٬ﻓﻬﺬﺍ ﻳﻬﻮﺫﺍ
ﻭﺗﺴﻠﻴﻤﻪ ﻟﻌﻠﻤﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،٬ﻭﻫﻜﺬﺍ ﻣﻊ ﻛﻞ ﻭﺻﻲ ﲡﺪ ﺍﻻﺳﺨﺮﻳﻮﻃﻲ ﻳﺮﻳﺪ ﻗﺘﻞ ﻋﻴﺴﻰ
ﲡﺪ ﻋﻤﺮ ﺣﺴﺪﻩ ﻭﻗﺘﻠﻪ ﳌﺎ ﻗﺘﻞ ﻗﻀﻴﺘﻪ ﻗﺎﺑﻴﻞ ﻭﺳﺎﻣﺮﻱ ﻭﻳﻬﻮﺫﺍ ﺍﻻﺳﺨﺮﻳﻮﻃﻲ ،٬ﻓﻤﻊ ﻋﻠﻲ
ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻭﺗﻌﺮﻳﻔﻬﻢ ﺑﺎﷲ ،٬ﻭﻫﺆﻻﺀ ﻗﺎﺑﻴﻞ ﻭﺍﻏﺘﺼﺐ ﺇﻣﺎﻣﺘﻪ ،٬ﻭﺍﻷﻭﺻﻴﺎﺀ
ﻭﺍﻟﺴﺎﻣﺮﻱ ﻭﻳﻬﻮﺫﺍ ﺍﻻﺳﺨﺮﻳﻮﻃﻲ ﻭﻋﻤﺮ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﳌﻠﻚ ﻭﺍﻟﺬﻛﺮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﺰﺍﺋﻠﺔ
ﻣﻊ ﺃﻫﻠﻬﺎ ﻭﺫﻛﺮﻫﺎ.
ﺤ ﱢﻖ …﴾ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺍﺗﻞ ﻋﻠﻴﻬﻢ ،٬ﺃﻱ ﰲ ﻛ ـﻞ ﺯﻣ ـﺎﻥ
﴿ Qﻭﺍ̀ﺗ ﹸﻞ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ QﻧQﺒﹶﺄ ﺍ̀ﺑQﻨ `ﻲ ﺁ Qﺩ Qﻡ ﺑﹺﺎﹾﻟ Q
ﲡﺪﻭﻥ ﺍﺑﲏ ﺁﺩﻡ ،٬ﻭﺻﻲ ﻣﻈﻠﻮﻡ ﻣﻬﻀﻮﻡ ﻣﻐﺼﻮﺏ ﺍﳊﻖ ﻣﻘﺘﻮﻝ ﺷﺨﺼﻪ ﺃﻭ ﺷﺨﺼ ـﻴﺘﻪ ،٬ﻭﻗﺎﺗ ـﻞ
ﻣﻠﻌﻮﻥ ﻳﻐﺘﺼﺐ ﺣﻖ ﺍﻟﻮﺻﻲ ،٬ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺗﺘﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻭﻻ ﻳﻠﺘﻔﺖ ﺍﻟﻨﺎﺱ ﻭﻻ
ﺤﻴQﺎ Oﺓ ﺍﻟ ﱡﺪ̀ﻧﻴQﺎ Qﻭ Yﻫ `ﻢ Qﻋ ﹺﻦ
ﻳﺘﻌﻀﻮﻥ ﻭﻻ ﻳﺘﺬﻛﺮﻭﻥ ،٬ﺑﻞ ﺗﺴﺘﻤﺮ ﺍﻟﻐﻔﻠﺔ ﻭﺍﳉﻬﻞ﴿ ،٬ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ ﻇﹶﺎﻫOﺮﹰﺍ Oﻣ Qﻦ ﺍﹾﻟ Q
ﺍﻟﹾﺂ Oﺧ Qﺮ Oﺓ Yﻫ `ﻢ ﻏﹶﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾).(٣
ﻑ ﹶﺃ ﹾﻥ Qﻳﺄﹾﻛﹸ ﹶﻠﻪY
ﺤ YﺰYﻧﻨﹺﻲ ﹶﺃ ﹾﻥ Qﺗﺬﹾ QﻫﺒYﻮﺍ ﹺﺑ Oﻪ QﻭﹶﺃﺧQﺎ Y
ﻭﺇﺧﻮﺗﻪ ﴿ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱢﻲ ﹶﻟQﻴ ` ﻭﻛﺬﺍ ﺍﳊﺎﻝ ﻣﻊ ﻳﻮﺳﻒ
ﺐ Qﻭﹶﺃ̀ﻧYﺘ `ﻢ ﻋ̀Qﻨﻪ Yﻏﹶﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾)O ﴿ .(٤ﻣ `ﻦ ﹶﺃ `ﺟ ﹺﻞ ﹶﺫOﻟ Q
ﻚ ﻛﹶﺘ̀QﺒﻨQﺎ Qﻋﻠﹶﻰ Qﺑﻨﹺﻲ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ﴾ ﺑQﻨﹺﻲ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ :ﻫﻢ ﺍﻟ ¿ﺬﹾﺋ Y
،٬ﻭﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻫﻢ ﺁﻝ ﳏﻤﺪ ،٬ﺍﻷﺳﺒﺎﻁ ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﻢ ﻫﻨﺎ ﺍﻷﻭﺻﻴﺎﺀ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ
ﺖ Qﻋﻠﹶ̀ﻴ ﹸﻜ `ﻢ Qﻭﹶﺃﻧﱢﻲ
ﺍﳌﻔﻀﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ﴿ :ﻳQﺎ ﺑQﻨﹺﻲ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ ﺍﺫﹾﻛﹸﺮYﻭﺍ ﻧﹺ̀ﻌ QﻤOﺘ Qﻲ ﺍSﻟﺘOﻲ ﹶﺃ̀ﻧﻌ̀Qﻤ Y
ﲔ﴾) ﴿ ،٬(٥ﹶﻛﺘ̀QﺒﻨQﺎ Qﻋﻠﹶﻰ Qﺑﻨﹺﻲ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ﴾ :ﺃﻱ ﻋﻠﻰ ﺍﻷﻭﺻﻴﺎﺀ ﴿ﹶﺃﱠﻧﻪQ Yﻣ `ﻦ ﹶﻗQﺘ ﹶﻞ
ﻀ ﹾﻠﺘYﻜﹸ `ﻢ Qﻋﻠﹶﻰ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﹶﻓ ﱠ
ﺱ QﺟﻤOﻴﻌﹰﺎ﴾ ،٬ﻓﻤﻦ ﻗﺘﻞ ﻭﺻﻴﹰﺎ ﻗﺘﻞ ﻛﻞ
ﺽ ﻓﹶﻜﹶﺄﹶﱠﻧﻤQﺎ ﹶﻗQﺘ ﹶﻞ ﺍﻟﻨﱠﺎ Q
ﺲ ﺃﹶ̀ﻭ ﹶﻓﺴQﺎ wﺩ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
Qﻧﻔﹾﺴﹰﺎ ﹺﺑﻐ̀Qﻴ ﹺﺮ Qﻧ ﹾﻔ ﹴ
ﺍﻟﻨﺎﺱ ،٬ﻷﻥ ﺍﻟﻮﺻﻲ ﻭﺍﻟﻨﱯ ﻫﻮ ﺃﺑﻮ ﺍﻷﻣﺔ ﻭﻗﺎﺋﺪﻫﺎ ﻭﺇﻣﺎﻣﻬﺎ ،٬ﻓﺎﻟﺬﻱ ﻳﻘﺘﻞ ﺷﺨﺺ ﺃﻭ ﺷﺨﺼﻴﺔ
ﺍﻹﻣﺎﻡ ،٬ﻳﻘﺘﻞ ﺍﻷﻣﺔ ،٬ﻷﻧﻪ ﻳﺘﺴﺒﺐ ﰲ ﺿﻼﳍﺎ ﻭﺍﳓﺮﺍﻓﻬﺎ ،٬ﻭﻣﻦ ﻧﺼﺮ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻨﱯ ﻭﺃﻇﻬﺮ ﺃﻣﺮﻩ
ﺱ QﺟﻤOﻴﻌﹰﺎ﴾.
ﻭﺃﻳﺪﻩ ﻭﺑﱠﻴﻦ ﺃﻣﺮﻩ ﻟﻠﻨﺎﺱ ﴿ Qﻭ Qﻣ `ﻦ ﹶﺃ `ﺣﻴQﺎﻫQﺎ ﹶﻓ ﹶﻜﹶﺄﱠﻧﻤQﺎ ﺃﹶﺣ`ﻴQﺎ ﺍﻟﻨﱠﺎ Q
ﺟﺎﺀﻭﺍ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻗﺘﻠﻮﻫﻢ ،٬ﻗﺘﻠﻮﺍ ﺃﺷﺨﺎﺻﻬﻢ ﻭﺷﺨﺼﻴﺎŸﻢ،٬ ﻭﺍﻟﺮﺳﻞ
ﻛﺎﻟﺴﺎﻣﺮﻱ ﻭﺃﻣﺜﺎﻟﻪ ﴿ Qﻭﹶﻟ ﹶﻘ `ﺪ ﻭﺍﺗﺒﻌﻮﺍ ﻛﻞ ﻣﺴﺮﻑ ﻣﺘﻜﱪ ﻣﻠﻌﻮﻥ ﻳﻨﺘﺤﻞ ﻣﻘﺎﻡ ﺍﻷﻭﺻﻴﺎﺀ
ﺴ ﹺﺮﻓﹸﻮ ﹶﻥ﴾ ،٬ﻭﻛﺬﺍ ﺍﳊﺎﻝ ﻣﻊ
ﺽ ﹶﻟ Yﻤ `
ﻚ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺕ ﹸﺛ ﱠﻢ ﹺﺇ Sﻥ ﹶﻛﺜOﲑﹰﺍ ﻣ̀Oﻨ Yﻬ `ﻢ ﺑ̀Qﻌ Qﺪ ﹶﺫOﻟ Q
ﺟQﺎ َﺀ̀ﺗﻬ` Yﻢ Yﺭ Yﺳ ﹸﻠﻨQﺎ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
ﻓﻤﻦ ﺃﺣﻴﺎﻩ ﻓﻜﺄﳕﺎ ﺃﺣﻴﺎ ﺍﻟﻨﺎﺱ ،٬ﻛﻞ ﺃﻫﻞ ﺍﻷﺭﺽ ،٬ﻷﻧﻪ ﺑﻌﺚ ﻟﻴﻬﺪﻱ ﻭﺻﻲ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﺤ ﱢﻖ Oﻟﻴ Yﹾﻈ ﹺﻬ QﺮﻩQ Yﻋﻠﹶﻰ ﺍﻟﺪﱢﻳ ﹺﻦ ﻛﹸ ¿ﻠ Oﻪ Qﻭ ﹶﻛﻔﹶﻰ
ﺃﻫﻞ ﺍﻷﺭﺽ ﴿ﻫQ Yﻮ ﺍSﻟﺬOﻱ ﺃﹶ̀ﺭ Qﺳ ﹶﻞ ﺭQﺳYﻮﹶﻟﻪ Yﺑﹺﺎﹾﻟ YﻬﺪQﻯ QﻭﺩOﻳ ﹺﻦ ﺍﹾﻟ Q
ﻓﻜﺄﳕﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ،٬ﻛﺄﳕﺎ ﻗﺘﻞ ﳏﻤﺪﹰﺍ ﺑﹺﺎﻟ Sﻠ Oﻪ Qﺷﻬﹺﻴﺪﹰﺍ﴾) ،٬(١ﻭﻣﻦ ﻗﺘﻞ ﻭﺻﻲ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
. ﻭﻋﻠﻴﹰﺎ ﻭﻓﺎﻃﻤﺔ ﻭﺍﻷﺋﻤﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ
ﳜﺎﻃﺒﻬﻢ ﴿ Qﻭﹶﺃ̀ﻧYﺘ `ﻢ ﻋ̀Qﻨﻪ Yﻏﹶﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾) ،٬(١ﻭﻳﻮﺳﻒ ﳜﺎﻃﺒﻬﻢ ﴿ﹺﺇ ﹾﺫ ﹶﺃ̀ﻧYﺘ `ﻢ ﺟQﺎ Oﻫﻠﹸﻮ ﹶﻥ﴾ ،٬ﻭﻳﻮﺳﻒ ﺍﻟﻮﺻ ـﻲ
ﺐ Qﻋﻠﹶ̀ﻴﻜﹸﻢY
ﺍﻟﻨﱯ ﺍﳌﺮﺳﻞ ﻣﺎﺫﺍ ﻳﻜﻮﻥ ﺭﺩﻩ ﻋﻠﻰ ﺇﺧﻮﺗﻪ ﺍﻟﺬﻳﻦ ﺣﺴﺪﻭﻩ ﻭﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ ؟ ﴿ﻗﹶﺎ ﹶﻝ ﻻ Qﺗ ﹾﺜﺮﹺﻳ Q
ﲔ﴾).(٢
ﺍﹾﻟﻴ̀Qﻮ Qﻡ ﻳ̀Qﻐ Oﻔﺮ Yﺍﻟ Sﻠ Yﻪ ﹶﻟ ﹸﻜ `ﻢ QﻭﻫQ Yﻮ ﺃﹶ̀ﺭ Qﺣﻢ Yﺍﻟﺮﱠﺍ Oﺣ Oﻤ Q
ﺖ ﹺﺇﹶﻟ ﱠﻲ Qﻳ Qﺪ Qﻙ OﻟQﺘ ﹾﻘﺘ Yﹶﻠﻨﹺﻲ
ﺴ ﹾﻄ Q
ﺇﻧﻪ ﻛﺮﺩ ﻫﺎﺑﻴﻞ ﺍﺑﻦ ﺁﺩﻡ ﺃﻭﻝ ﻭﺻﻲ ﻣﻘﺘﻮﻝ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﻗﺘﻠﻪ﴿ :ﹶﻟOﺌ `ﻦ Qﺑ Q
ﻋﻠ ـﻰ ﲔ﴾ ،٬ﻭﻛﺮﺩ ﻣﻮﺳﻰ
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﻑ ﺍﻟ Sﻠ Qﻪ Qﺭ ﱠ
ﻚ ﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
ﻚ Oﻟﹶﺄﻗﹾﺘ Yﹶﻠ Q
ﻱ ﹺﺇﻟﹶ̀ﻴ Q
ﻂ Qﻳ Oﺪ Q
ﻣQﺎ ﹶﺃﻧQﺎ ﹺﺑﺒQﺎ Oﺳ w
ﺤﻴQﺎ Oﺓ ﹶﺃ ﹾﻥ Qﺗﻘﹸﻮ ﹶﻝ ﻻ
ﻚ ﻓOﻲ ﺍﹾﻟ Q
ﺐ ﹶﻓﹺﺈ Sﻥ ﹶﻟ Q
﴿ :ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﹾﺫ Qﻫ ` ﺍﻟﺴﺎﻣﺮﻱ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﻗﺘﻞ ﻫﺎﺭﻭﻥ ﻭﻣﻮﺳﻰ
ﻣOﺴQﺎﺱ﴾.
ﺼ ﹺﻬ `ﻢ ﻋ̀Oﺒ ـﺮQﺓﹲ Oﻟ ـﺄﹸﻭﻟOﻲ
ﺼ O
ﻗﺼﺔ ﻛﻞ ﻣﺮﺓ ﺗﺘﻜﺮﺭ ،٬ﻓﻬﻞ ﻣﻦ ﻣﺘﺬﻛﺮ ،٬ﻭﻫﻞ ﻣﻦ ﻣﻌﺘﱪ ﺇﻥ ﴿ﻓOﻲ ﹶﻗ Q
ﺍﹾﻟﹶﺄﹾﻟﺒQﺎﺏ﴾).(٣
ﻼ،٬
ﻭﺑﻌﺪ ﺍﳉﺮﳝﺔ ﻳﺄﰐ ﺍﻹﻋﻼﻡ ﻟﻴﻘﻠﺐ ﺍﳊﻘﺎﺋﻖ ،٬ﻭﺭﲟﺎ ﳚﻌﻞ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﻣﻘﺘﻮ ﹰﻻ ﻭﻣﻦ ﺍﳌﻘﺘﻮﻝ ﻗﺎﺗ ﹰ
﴿ QﻭﺟQﺎﺀُﻭﺍ ﹶﺃﺑQﺎ Yﻫ `ﻢ OﻋﺸQﺎ ًﺀ ﻳ̀Qﺒﻜﹸﻮ ﹶﻥ﴾).(٤
ﰲ ﺍﳉﺐ ﻭﺗﺰﻭﻳﺮ ﺍﳊﻘﺎﺋﻖ ،٬ﺑ ـﻞ ﺫﻫ ـﺐ ﰲ ﻒ ﺍﻟﺬﺋﺐ ﺍﻟﺒﺸﺮﻱ ﺑﺈﻟﻘﺎﺀ ﻳﻮﺳﻒ ﻭﱂ ﻳﻜﺘ Ø
ﺍﻟﺘﻨﻜﻴﻞ ﺑﻴﻮﺳﻒ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﻫﺬﺍ ،٬ﻓﻠﻤﺎ ﺃﺧﺮﺟﻪ ﺃﻫﻞ ﺍﻟﻘﺎﻓﻠﺔ ﻣﻦ ﺍﳉﺐ ﻭﻓﺮﺣ ـﻮﺍ ﺑ ـﻪ ﺟ ـﺎﺀﻫﻢ
ﺍﻟﺬﺋﺐ ،٬ﻭﻗﺎﻝ ﻫﺬﺍ ﻋﺒﺪﻱ ،٬ﻭﱂ ﻳﻘﻞ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻦ ﻳﻮﺳﻒ ﺇﻧﻪ ﻋﺒﺪﻧﺎ ﻟﻴﺒﻴﻌﻮﻩ ﻭﳛﺼﻠﻮﺍ ﻋﻠ ـﻰ
ﺍﳌﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺎﻓﻠﺔ ،٬ﺑﻞ ﻟﻠﺘﻨﻜﻴﻞ ﺑﻴﻮﺳﻒ ﻭﺗﺴﻠﻴﻤﻪ ﺇﱃ ﺍﻟﺮﻕ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ،٬ﻓﻬﻢ ﺑﺎﻋﻮﻩ ﺑﺜﻤﻦ ﲞ ـﺲ
ﺩﺭﺍﻫﻢ ﻗﻠﻴﻠﺔ ،٬ﻭﺫﻟﻚ ﻷ_ﻢ ﺯﺍﻫﺪﻭﻥ ﻓﻴﻪ ﻳﺮﻳﺪﻭﻥ ﺍﳋﻼﺹ ﻣﻨﻪ ﺑﻜﻞ ﺻﻮﺭﺓ ،٬ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳚﻌﻠ ـﻮﻩ
ﺲ QﺩﺭQﺍ Oﻫ Qﻢ ﻣ̀QﻌﺪYﻭ Qﺩ wﺓ QﻭﻛﹶﺎﻧYﻮﺍ ﻓOﻴ Oﻪ Oﻣ Qﻦ ﺍﻟﺰﱠﺍ OﻫﺪOﻳ Qﻦ﴾).(٥
ﺨ ﹴ
ﻋﺒﺪﹰﺍ ﳑﻠﻮﻛﹰﺎ ﺑﻜﻞ ﻃﺮﻳﻘﺔ ﴿ Qﻭ Qﺷﺮ̀Qﻭﻩ Yﹺﺑﹶﺜ Qﻤ ﹴﻦ Qﺑ `
ﻋﻠﻰ ﺇﱃ ﺍﷲ ،٬ﰲ ﻣﺴﲑﺓ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻹﻧﺴﺎﱐ ﺍﻟﱵ ﺧﺎﺿﻬﺎ ﻳﻮﺳﻒ ﰲ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﻫﺬﻩ ﺍﻷﺭﺽ ،٬ﻛﺎﻥ ﻟﻼﺑﺘﻼﺀ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ،٬ﺑﻞ ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﰲ ﺷﺪﺓ ﺍﻻﺑ ـﺘﻼﺀ
ﻋﺒﺪﹰﺍ ﳑﻠﻮﻛﹰﺎ ﰲ ﻣﺼﺮ ،٬ﻭﰲ ﺑﻴﺖ ﻋﺰﻳﺰ ﻣﺼﺮ ﺑﺎﳋﺼ ـﻮﺹ ﺍﻟﺘﻤﻜﲔ ،٬ﻓﺒﻌﺪ ﺃﻥ ﺃﺻﺒﺢ ﻳﻮﺳﻒ
ﺨ ﹶﺬﻩQ Yﻭﻟﹶﺪﹰﺍ …﴾،٬
ﺼ Qﺮ ﻟOﺎ̀ﻣ QﺮﹶﺃOﺗ Oﻪ ﹶﺃ ﹾﻛ ﹺﺮﻣOﻲ Qﻣ ﹾﺜﻮQﺍ Yﻩ QﻋﺴQﻰ ﹶﺃ ﹾﻥ ﻳ̀Qﻨ ﹶﻔ QﻌﻨQﺎ ﺃﹶ̀ﻭ Qﻧﱠﺘ O
﴿ Qﻭﻗﹶﺎ ﹶﻝ ﺍSﻟﺬOﻱ ﺍ `ﺷQﺘﺮQﺍ Yﻩ Oﻣ `ﻦ Oﻣ `
ﺽ﴾) ،٬(١ﻓﺴﻴﺄﰐ ﺍﻟﺘﻤﻜﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻗﻴﺪ
ﻒ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻚ Qﻣ Sﻜﻨﱠﺎ ﻟOﻴYﻮﺳQ Y
ﳒﺪﻩ ﺗﻌﺎﱃ ﻳﻘﻮﻝQ ﴿ :ﻭ ﹶﻛ ﹶﺬOﻟ Q
ﻚ Yﻫ ـ Qﻮ
،٬ﻭﻟﻜﻦ ﴿… Qﻣ ﹾﻜ ـ Yﺮ ﺃﹸﻭﻟﹶﺌ Oـ Q ﺍﻟﻌﺒﻮﺩﻳﺔ ،٬ﻓﺎﻟﺸﻴﻄﺎﻥ )ﻟﻌﻨﻪ ﺍﷲ( ﳝﻜﺮ ﻭﻳﻜﻴﺪ ﺑﻴﻮﺳﻒ
QﻳﺒYﻮ Yﺭ﴾) ،٬(٢ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺒﺪﻝ ﺍﻟﺴﻴﺌﺎﺕ ﺑﺎﳊﺴﻨﺎﺕ ،٬ﻭﺫﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺑﻌﺰ ﺍﳌﻠﻚ ﴿ Qﻭ Qﻣ ﹶﻜﺮYﻭﺍ Qﻣ ﹾﻜ ـﺮﹰﺍ
ﺸ YﻌﺮYﻭ ﹶﻥ﴾) ،٬(٣ﻓﻜﻠﻤﺎ ﻣﻜﺮ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻮﺳﻒ ﻭﺧﻄﻂ ﻹﻳ ـﺬﺍﺀ ﻳﻮﺳ ـﻒ
Qﻭ Qﻣﻜﹶ̀ﺮﻧQﺎ Qﻣﻜﹾﺮﹰﺍ Qﻭ Yﻫ `ﻢ ﻻ Qﻳ `
،٬ﻣﺮﺓ ﺑﺈﺧﻮﺗﻪ ﻭﻣﺮﺓ ﺑﺎﳉﺐ ﻭﻣﺮﺓ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻭﻣﺮﺓ ﺑﺎﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ ﻭﻣﺮﺓ ﺑﺎﻟﺴﺠﻦ ﺗﻨﻘﻠﺐ ﻫ ـﺬﻩ
ﺇﱃ ﻣﻠﻚ ﻣﺼﺮ ،٬ﻓﻜﻞ ﺧﻄﻂ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻜﺮﻩ ﺃﺻﺒﺤﺖ ﺃﺣ ـﺪﺍﺛﹰﺎ ﺍﻷﻣﻮﺭ ﺇﱃ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﺗﻮﺍﻟﺖ ﻭﻫﻲ ﺗﺪﻓﻊ ﻭﺗﻘﺮﺏ ﻳﻮﺳﻒ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ﻣﻦ ﻣﻠﻚ ﻣﺼﺮ ،٬ﻓﻤﻊ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ )ﻟﻌﻨﻪ ﺍﷲ(
ﻭﺍﻹﺿﺮﺍﺭ ﺑﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻋﺪﻭﻩ ،٬ﻭﻟﻜﻦ ﻣﻜﺮ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻧﻘﻠ ـﺐ ﺇﱃ ﺧﻄ ـﺔ ﺃﺭﺍﺩ ﺇﻳﺬﺍﺀ ﻳﻮﺳﻒ
ﺽ QﻭOﻟﻨQ Yﻌ ¿ﻠ QﻤﻪO Yﻣ `ﻦ
ﻒ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻚ Qﻣ Sﻜﻨﱠﺎ ﻟOﻴYﻮﺳQ Y
ﻣﻦ ﻣﻠﻚ ﻣﺼﺮ ﴿ Qﻭ ﹶﻛ ﹶﺬOﻟ Q ﳏﻜﻤﺔ ﻟﺘﻤﻜﲔ ﻳﻮﺳﻒ
ﺱ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٤
ﺚ ﻭQﺍﻟ Sﻠﻪ YﻏﹶﺎﻟOﺐQ Nﻋﻠﹶﻰ ﺃﹶ̀ﻣ ﹺﺮ Oﻩ Qﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﻨﱠﺎ ﹺ
Qﺗ ﹾﺄﻭﹺﻳ ﹺﻞ ﺍﹾﻟﹶﺄﺣQﺎﺩOﻳ O
ﻭﺃﺭﺟﻮ ﺃﻥ ﻻ ﺗﻔﻮﺗﲏ ﻭﺗﻔﻮﺗﻜﻢ ﺍﻟﻔﺮﺻﺔ ﻣﻦ ﺃﻥ ﻧﺴﺘﻀﻲﺀ ﺑﻨﻮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﴿ﻭQﺍﻟ Sﻠﻪ YﻏﹶﺎﻟOﺐQ Nﻋﻠﹶﻰ
ﺱ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾ ،٬ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﻵﻥ ﺃﻥ ﻧﺘﺨﺬ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺤﻴﺢ ،٬ﺇﻣﺎ ﺃﻥ ﻧﻜﻮﻥ
ﺃﹶ̀ﻣ ﹺﺮ Oﻩ Qﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﻨﱠﺎ ﹺ
ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ ﺍﳉﺎﻫﻠﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ،٬ﺃﻭ ﺃﻥ ﻧﺼﺒﺢ ﻣﻦ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﳌﺘﺬﻛﺮﻳﻦ ﺍﻟﺬﻳﻦ Úﻳﻌﻠﻤﻬﻢ ﺍﷲ.
ﻧﱯ ﻣﺮﺳﻞ ﻻ ﻳﺘﺮﻙ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،٬ﻓﻼﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﺄﺛﲑ ﰲ ﰲ ﺍﻟﺴﺠﻦ ﻳﻮﺳﻒ
ﻧﻔﻮﺱ ﺍﻟﺴﺠﻨﺎﺀ ،٬ﻛﺄﻱ ﳎﺘﻤﻊ ﺇﻧﺴﺎﱐ ﰲ ﻣﻮﺍﺟﻬﺔ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ ،٬ﻭﻻﺑﺪ ﺃﻥ ﻳﻨﻘﺴﻢ ﺍËﺘﻤ ـﻊ ﺇﱃ
ﺟﻬﺘﲔ ﺟﻬﺔ ﺗﺆﻣﻦ ﻭﺟﻬﺔ ﺗﻜﻔﺮ ،٬ﻫﻜﺬﺍ ﺍﻧﻘﺴﻤﺖ ﺍËﺘﻤﻌﺎﺕ ﺍﻟﱵ ﺑﻌﺚ ﻓﻴﻬ ـﺎ ﺍﻟﺮﺳ ـﻞ ﴿ Qﻭﹶﻟ ﹶﻘ ـ `ﺪ
ﺼﻤYﻮ ﹶﻥ﴾).(١
ﺨQﺘ O
ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ ﹺﺇﻟﹶﻰ ﹶﺛﻤYﻮ Qﺩ ﹶﺃﺧQﺎ Yﻫ `ﻢ ﺻQﺎﻟOﺤﹰﺎ ﹶﺃ Oﻥ ﺍ̀ﻋﺒYﺪYﻭﺍ ﺍﻟ Sﻠ Qﻪ ﹶﻓﹺﺈﺫﹶﺍ Yﻫ `ﻢ ﹶﻓﺮﹺﻳﻘﹶﺎ Oﻥ Qﻳ `
ﺠ Qﻦ ﹶﻓQﺘﻴQﺎ Oﻥ﴾) ،٬(٢ﻭﺍﻟﻔﺘﻴﺎﻥ ﺍﻟﻠﺬﺍﻥ ﺩﺧﻼ ﻣﻌﻪ ﺍﻟﺴﺠﻦ ﻛﺬﻟﻚ ﻓﺄﺣﺪﳘﺎ ﻛﺎﻥ
ﺴ`
﴿ Qﻭ Qﺩ Qﺧ ﹶﻞ Qﻣ Qﻌﻪ Yﺍﻟ ﱢ
ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺮﺳﺎﻟﺔ ﻳﻮﺳﻒ ﻭﺍﻟﺜﺎﱐ ﻣﻜﺬﺑﹰﺎ ،٬ﻭﳘﺎ ﳐﺘﻠﻔﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺑ ـﲔ ﺍﻟﺘﺼ ـﺪﻳﻖ
ﺼ ـ Yﺮ
ﺃﺣﺪﳘﺎ ﺭﺃﻯ ﺭﺅﻳﺎ ﻫﻲ﴿ :ﻗﹶﺎ ﹶﻝ ﹶﺃ Qﺣ Yﺪ YﻫﻤQﺎ ﹺﺇﻧﱢﻲ ﺃﹶﺭQﺍﻧﹺﻲ ﺃﹶ̀ﻋ O ﻭﺍﻟﺘﻜﺬﻳﺐ ،٬ﺃﻗﺒﻼ ﻋﻠﻰ ﻳﻮﺳﻒ
ﻕ
،٬ﻓﻜﺬﺏ ﴿ Qﻭﻗﹶﺎ ﹶﻝ ﺍﻟﹾﺂ Qﺧﺮ Yﹺﺇﻧﱢﻲ ﹶﺃﺭQﺍﻧﹺﻲ ﹶﺃ `ﺣ Oﻤﻞﹸ ﻓﹶ̀ﻮ Q ﺧ̀Qﻤﺮﹰﺍ﴾) ،٬(٣ﻭﺍﻟﺜﺎﱐ ﻣﻜﺬﺏ ﺑﺮﺳﺎﻟﺔ ﻳﻮﺳﻒ
ﻛﺬﺑﻪ ،٬ﻟ ـﻴﻄﻌﻦ ﺑﺮﺳ ـﺎﻟﺔ QﺭﹾﺃﺳOﻲ ﺧ̀Yﺒﺰﹰﺍ Qﺗ ﹾﺄﻛﹸﻞﹸ ﺍﻟﻄ̀Sﻴ Yﺮ ﻣ̀Oﻨﻪ (٤)﴾Yﻭﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻥ ﻳﺆ ﱢﻭﻝ ﻳﻮﺳﻒ
،٬ﻓﻬﻤﺎ ﺇﺫﻥ ﺍﻗﺒﻼ ﻋﻠﻰ ﻳﻮﺳﻒ ﻟﻴﺤﻼ ﺧﻼﻓﹰﺎ ﺑﻴﻨﻬﻤﺎ ﺣﻮﻝ ﺭﺳ ـﺎﻟﺔ ﻳﻮﺳ ـﻒ ﻳﻮﺳﻒ
ﻀ Qﻲ ﺍﹾﻟﺄﹶ̀ﻣ Yﺮ
ﲔ﴾ ،٬ﻭﻟﺬﺍ ﻗﺎﻝ ﻳﻮﺳﻒ ﰲ ﺁﺧﺮ ﻛﻼﻣﻪ ﻣﻌﻬﻤﺎ ﴿ﻗﹸ O
ﺴﹺﻨ Q
﴿Qﻧﱢﺒ ﹾﺌﻨQﺎ ﹺﺑQﺘ ﹾﺄﻭﹺﻳ Oﻠ Oﻪ ﹺﺇﻧﱠﺎ QﻧﺮQﺍ Qﻙ Oﻣ Qﻦ ﺍﻟﹾﻤYﺤ` ِ
،٬ﺳﻴﺜﺒﺖ ﺃﻥ ﺍﻟﺮﺅﻳﺎ ﺣﻖ ﻣﻦ ﺍﷲ ،٬ﻭﻻ ﺴQﺘ ﹾﻔOﺘﻴQﺎ Oﻥ﴾ ﻓﺤﺼﻮﻝ ﻣﺎ ﺃﺧﱪﳘﺎ ﺑﻪ ﻳﻮﺳﻒ
ﺍSﻟﺬOﻱ ﻓOﻴ Oﻪ Qﺗ `
،٬ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺮﺅﻳ ـﺎ،٬ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺑﺎﻟﺘﺎﱄ ﺗﺜﺒﺖ ﻧﺒﻮﺓ ﻳﻮﺳﻒ
ﺴﻘOﻲ Qﺭﱠﺑﻪ Yﺧ̀Qﻤﺮﹰﺍ Qﻭﹶﺃﻣﱠﺎ ﺍﻟﹾﺂ Qﺧﺮ YﹶﻓﻴYﺼ` ﹶﻠﺐY
ﺠ ﹺﻦ﴾ ﺗﺮﻗﺒﺎ ﻫﺬﺍ ﴿ﺃﹶﻣﱠﺎ ﹶﺃ QﺣﺪYﻛﹸﻤQﺎ ﹶﻓQﻴ `
ﺴ`
ﻭﻟﺬﺍ ﴿ﻳQﺎ ﺻQﺎ OﺣQﺒ ﹺﻲ ﺍﻟ ﱢ
ﺴQﺘ ﹾﻔOﺘﻴQﺎ Oﻥ﴾).(٥ ﹶﻓQﺘﺄﹾﻛﹸﻞﹸ ﺍﻟﻄ̀Sﻴ Yﺮ Oﻣ `ﻦ Qﺭﹾﺃ Oﺳ Oﻪ﴾ ،٬ﻭzﺬﺍ ﳛﺴﻢ ﺍﻟﻨ ـﺰﺍﻉ ﴿ﻗﹸ O
ﻀ Qﻲ ﺍﹾﻟﺄﹶ̀ﻣ Yﺮ ﺍSﻟﺬOﻱ ﻓOﻴ Oﻪ Qﺗ `
ﻓﻌﺎﻗﺒﺔ ﺍﻹﳝﺎﻥ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،٬ﻭﻋﺎﻗﺒﺔ ﺍﻟﻜﻔﺮ ﺧﺴﺎﺭﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،٬ﻭﻫﺬﺍ ﻣﺎ ﺣﺼ ـﻞ
. ﻣﻌﻬﻤﺎ ،٬ﻓﻬﻤﺎ ﺟﺎﺀﺍ ﳐﺘﻠﻔﺎﻥ ﺣﻮﻝ ﺭﺳﺎﻟﺔ ﻳﻮﺳﻒ
ﻛﻤﺎ ﺃﻥ ﻳﻮﺳﻒ ﱂ Úﻳﺆ ﱢﻭﻝ ﺍﻟﺮﺅﻳﺎ ﰲ ﺃﻭﻝ ﻛﻼﻣﻪ ،٬ﺑﻞ ﺑﱠﻴﻦ ﳍﻢ ﺭﺳﺎﻟﺘﻪ ،٬ﻭﺃﻧﻪ ﻣﺆﻳ ـﺪ ﲟﻠﻜ ـﻮﺕ
ﺍﻟﺴﻤﺎﻭﺍﺕ﴿ ،٬ﻗﹶﺎ ﹶﻝ ﻻ Qﻳ ﹾﺄﺗOﻴ ﹸﻜﻤQﺎ ﻃﹶﻌQﺎﻡ Nﺗ̀Yﺮ Qﺯﻗﹶﺎﹺﻧ Oﻪ ﹺﺇﻟSﺎ ﻧQﱠﺒﺄﹾﺗYﻜﹸﻤQﺎ ﹺﺑQﺘ ﹾﺄﻭﹺﻳ Oﻠ Oﻪ ﻗﹶ̀ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳQﺄﹾﺗOﻴQﻜﹸﻤQﺎ ﹶﺫOﻟﻜﹸ Qﻤ ـﺎ Oﻣ ﱠﻤ ـﺎ
Qﻋ Sﻠ Qﻤﻨﹺﻲ Qﺭﺑﱢﻲ ﹺﺇﻧﱢﻲ Qﺗ Qﺮ ﹾﻛﺖO Yﻣ Sﻠ ﹶﺔ ﻗﹶ̀ﻮ ﹴﻡ ﻻ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ ﺑﹺﺎﻟ Sﻠ Oﻪ Qﻭ Yﻫ `ﻢ ﺑﹺﺎﻟﹾﺂ Oﺧ Qﺮ Oﺓ Yﻫ `ﻢ ﻛﹶﺎ OﻓﺮYﻭ ﹶﻥ﴾) ،٬(١ﻭﺍﻧﻪ ﻳ ـﺪﻋﻮ
ﺠ ﹺﻦ ﺃﹶﺃﹶ̀ﺭﺑQﺎﺏY NﻣQﺘ ﹶﻔ ﱢﺮﻗﹸﻮ ﹶﻥ ﺧ̀Qﻴ ـﺮ Nﹶﺃ ﹺﻡ ﺍﻟ Sﻠ ـ Yﻪ
ﺴ`
ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﻧﺒﺬ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﻟﻠﻌﺒﺎﺩ ﴿ﻳQﺎ ﺻQﺎ OﺣQﺒ ﹺﻲ ﺍﻟ ﱢ
ﺍﹾﻟﻮQﺍ Oﺣ Yﺪ ﺍﹾﻟ ﹶﻘﻬﱠﺎ Yﺭ * ﻣQﺎ ﺗ̀QﻌYﺒﺪYﻭ ﹶﻥ Oﻣ `ﻦ ﺩYﻭﹺﻧ Oﻪ ﹺﺇﻟSﺎ ﹶﺃ `ﺳﻤQﺎ ًﺀ Qﺳﻤﱠ̀ﻴﺘYﻤYﻮﻫQﺎ ﹶﺃ̀ﻧYﺘ `ﻢ ﻭQﺁﺑQﺎﺅYﻛﹸ `ﻢ ﻣQﺎ ﹶﺃ̀ﻧ Qﺰ ﹶﻝ ﺍﻟ Sﻠ Yﻪ ﹺﺑﻬQﺎ Oﻣ `ﻦ
ﺱﻻ
ﻚ ﺍﻟﺪﱢﻳ Yﻦ ﺍﻟﹾ ﹶﻘﱢﻴﻢQ Yﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ ـ Qﺮ ﺍﻟﱠﻨ ـﺎ ﹺ
ﺤ ﹾﻜ Yﻢ ﺇﹺﻟSﺎ Oﻟ Sﻠ Oﻪ ﹶﺃ Qﻣ Qﺮ ﹶﺃﻟSﺎ ﺗ̀QﻌﺒYﺪYﻭﺍ ﺇﹺﻟSﺎ ﹺﺇﻳﱠﺎ Yﻩ ﹶﺫOﻟ Q
Yﺳ ﹾﻠﻄﹶﺎ wﻥ ﹺﺇ Oﻥ ﺍﹾﻟ Y
ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٢
ﰒ ﺍﻧﺘﻘﻞ ﻳﻮﺳﻒ ﺇﱃ ﺗﺄﻭﻳﻞ ﺭﺅﻳﺎ ﺍﻟﺼﺎﺩﻕ ،٬ﻭﺗﺄﻭﻳﻞ ﺍﻟﺮﻣﻮﺯ ﺍﻟﱵ ﺭﺗﺒﻬﺎ ﺍﻟﻜﺎﺫﺏ ،٬ﻓﻴﻨﺠﻮ ﺍﻟﺼﺎﺩﻕ
. ﺑﺼﺪﻗﻪ ،٬ﻭﻳﻬﻠﻚ ﺍﻟﻜﺎﺫﺏ ﺑﻜﺬﺑﻪ ﻭﺗﻜﺬﻳﺒﻪ ﻋﻠﻰ ﺍﷲ ﻭﺑﺮﺳﺎﻟﺔ ﻳﻮﺳﻒ
ﺝ ﻣ̀Oﻨ YﻬﻤQﺎ ،٬(٣)﴾...ﻭﺍﻟﻈﻦ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻴﻘﲔ ﻗﺎﻝ ﺗﻌﺎﱃ ...﴿ :ﹶﻗ ـﺎ ﹶﻝ
﴿ Qﻭﻗﹶﺎ ﹶﻝ Oﻟ SﻠﺬOﻱ ﹶﻇ ﱠﻦ ﹶﺃﱠﻧﻪ YﻧQﺎ ﹴ
ﲑ ﹰﺓ ﹺﺑ ـﹺﺈ ﹾﺫ Oﻥ ﺍﻟ Sﻠ ـ Oﻪ ﻭQﺍﻟ Sﻠ ـ Yﻪ Qﻣ ـ Qﻊ
ﺖ Oﻓﹶﺌ ﹰﺔ ﹶﻛOﺜ Q
ﺍSﻟﺬOﻳ Qﻦ Qﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﱠﻧ Yﻬ `ﻢ ﻣYﻼﻗﹸﻮ ﺍﻟ Sﻠ Oﻪ ﹶﻛ `ﻢ Oﻣ `ﻦ Oﻓﹶﺌ wﺔ ﹶﻗﻠOﻴ ﹶﻠ wﺔ ﹶﻏ ﹶﻠQﺒ `
ﺍﻟﺼﱠﺎﹺﺑﺮﹺﻳ Qﻦ﴾) ،٬(٤ﺃﻱ ﺃ_ﻢ ﻋﻠﻰ ﻳﻘﲔ ﻣﻦ ﻟﻘﺎﺀ ﺍﷲ﴿ .ﻭQﺫﹶﺍ ﺍﻟﻨﱡﻮ Oﻥ ﹺﺇ ﹾﺫ ﹶﺫ Qﻫ Q
ﺐ ﻣYﻐQﺎﺿOﺒﹰﺎ ﹶﻓ ﹶﻈ ﱠﻦ ﹶﺃ ﹾﻥ ﹶﻟ ـ `ﻦ
ﲔ﴾) ،٬(٥ﺃﻱ
ﺖ Oﻣ Qﻦ ﺍﻟﻈSﺎOﻟ Oﻤ Q
ﻚ ﹺﺇﻧﱢﻲ ﻛﹸ̀ﻨ Y
ﺖ ﺳ̀YﺒﺤQﺎQﻧ Q
ﺕ ﹶﺃ ﹾﻥ ﻻ ﹺﺇﹶﻟ Qﻪ ﺇﹺﻟSﺎ ﹶﺃ̀ﻧ Q
Qﻧ ﹾﻘ Oﺪ Qﺭ Qﻋﻠﹶ̀ﻴ Oﻪ ﻓﹶﻨQﺎﺩQﻯ ﻓOﻲ ﺍﻟ Šﻈ ﹸﻠﻤQﺎ O
ﺗﻴﻘﻦ ﺃﻥ ﺍﷲ ﻟﻦ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﺭﺯﻗﻪ.
:ﺇﻥ ﻫﺬﺍ ﺍﻟﺴﺠﲔ ﺳﻴﻨﺠﻮ ﻭﺳﻴﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ ﻣ ـﻦ ﺍﳌﻠ ـﻚ )ﺑﺮﺅﻳ ـﺎ ﻭﺃﻭﺣﻰ ﺍﷲ ﻟﻴﻮﺳﻒ
:ﺇﻥ ﺍﳌﻠﻚ ﺳﻴﺨﺮﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﺴﺠﲔ ﺳﻴﻜﻮﻥ ﺍﻟﺴﺠﲔ( ،٬ﻭﺃﻭﺣﻰ ﺍﷲ ﻟﻴﻮﺳﻒ
ﻚ﴾ ،٬ﺃﺭﺍﺩ zـﺬﺍ ﺃﻥ
﴿ :ﺍ ﹾﺫﻛﹸ̀ﺮﻧﹺﻲ ﻋ̀Oﻨ Qﺪ Qﺭﱢﺑ Q ﺳﺒﺐ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ ،٬ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻪ ﻳﻮﺳﻒ
ﻳﺒﲔ ﳍﺬﺍ ﺍﻟﺴﺠﲔ ﻋﻠﻤﻪ ﺑﺎﻟﻐﻴﺐ ،٬ﻋﻨﺪﻣﺎ ﺳﻴﻀﻄﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺇﱃ ﺫﻛﺮﻩ ﻋﻨﺪ ﺍﳌﻠﻚ ،٬ﻛﻤ ـﺎ ﺃﺭﺍﺩ
ﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﻟﺴﺠﲔ ﺇﱃ ﺣﺎﻟﻪ ﻭﻟﻴﺬﻛﺮﻩ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﺍﳌﻠﻚ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﺳﺘﻜﻮﻥ ﺳ ـﺒﺒﹰﺎ
ﻣﻦ ﺍﻟﺴﺠﻦ. ﰲ ﺧﺮﻭﺝ ﻳﻮﺳﻒ
ﺇﱃ ﺍﻷﺳﺒﺎﺏ ،٬ﻭﻣﻊ ﺃﻧﻪ ﱂ ﻳﻐﻔﻞ ﻋﻦ ﻣﺴﺒﺐ ﺍﻷﺳﺒﺎﺏ ﻛﻤﺎ ﺗ ـﻮﻫﻢ ﻭﻫﻨﺎ ﺍﻟﺘﻔﺖ ﻳﻮﺳﻒ
ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻃﻠﺐ ﻣﻌﻮﻧﺔ ﺍﻟﺴﺠﲔ ﻭﺍﳌﻠﻚ ﻭﻏﻔﻞ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﻟﻜﻦ ﻣﻊ ﻫﺬﺍ ﻓ ـﺈﻥ ﻳﻮﺳ ـﻒ
ﺍﻟ ـﺬﻱ ﳌ ـﺲ ﺁﻳ ـﺎﺕ ﺍﷲ ﺃﺷﺮﻙ ﻋﻨﺪﻣﺎ ﺟﻌﻞ ﻟﻸﺳﺒﺎﺏ ﻗﻴﻤﺔ ﻭﻭﺯﻧﹰﺎ ﰲ ﻣﻴﺰﺍﻧﻪ ،٬ﻭﻫﻮ
ﻭﻣﻌﺠﺰﺍﺗﻪ ﺍﻟﱵ ﳒﺎ zﺎ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺣﻴﺎﺗﻪ ،٬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺫﹸﻛﺮ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﻳﻮﺳ ـﻒ
ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ﴾).(١
﴿ QﻭﻣQﺎ ﻳ̀Yﺆ Oﻣﻦ Yﹶﺃ ﹾﻛﹶﺜﺮYﻫ` Yﻢ ﺑﹺﺎﻟ Sﻠ Oﻪ ﹺﺇﻟSﺎ Qﻭ Yﻫ `ﻢ Yﻣ `
،٬ﻗﺎﻝ) :ﺇﻥ ﻳﻮﺳﻒ ﺃﺗﺎﻩ ﺟﱪﺍﺋﻴﻞ ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﻋﻦ ﺷﻌﻴﺐ ﺍﻟﻌﻘﺮﻗﻮﰲ ،٬ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ
ﻳﻮﺳﻒ ﺇﻥ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻳﻘﺮﺅﻙ ﺍﻟﺴﻼﻡ ﻭﻳﻘﻮﻝ ﻟﻚ ﻣﻦ ﺟﻌﻠﻚ ﰲ ﺃﺣﺴﻦ Oﺧﻠﻘﺔ ؟ ﻗﺎﻝ :ﻓﺼﺎﺡ
ﻭﻭﺿﻊ ﺧﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ،٬ﰒ ﻗﺎﻝ ﺃﻧﺖ ﻳﺎ ﺭﺏ ،٬ﰒ ﻗﺎﻝ ﻟﻪ :ﻭﻳﻘﻮﻝ ﻟﻚ ﻣﻦ ﺣﺒﺒﻚ ﺇﱃ ﺃﺑﻴﻚ
ﺩﻭﻥ ﺇﺧﻮﺗﻚ ؟ ﻗﺎﻝ :ﻓﺼﺎﺡ ﻭﻭﺿﻊ ﺧﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻗﺎﻝ ﺃﻧﺖ ﻳﺎ ﺭﺏ ،٬ﻗﺎﻝ ﻭﻳﻘﻮﻝ ﻟﻚ:
ﻣﻦ ﺃﺧﺮﺟﻚ ﻣﻦ ﺍﳉﺐ ﺑﻌﺪ ﺃﻥ ﻃﺮﺣﺖ ﻓﻴﻬﺎ ﻭﺃﻳﻘﻨﺖ ﺑﺎﳍﻠﻜﺔ ؟ ﻗﺎﻝ :ﻓﺼﺎﺡ ﻭﻭﺿﻊ ﺧﺪﻩ ﻋﻠﻰ
ﺍﻷﺭﺽ ،٬ﰒ ﻗﺎﻝ ﺃﻧﺖ ﻳﺎ ﺭﺏ ،٬ﻗﺎﻝ :ﻓﺈﻥ ﺭﺑﻚ ﻗﺪ ﺟﻌﻞ ﻟﻚ ﻋﻘﻮﺑﺔ ﰲ ﺍﺳﺘﻐﺎﺛﺘﻚ ﺑﻐﲑﻩ ﻓﻠﺒﺜﺖ
ﰲ ﺍﻟﺴﺠﻦ ﺑﻀﻊ ﺳﻨﲔ ،٬ﻗﺎﻝ :ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﺍﳌﺪﺓ ،٬ﻭﺃﺫﻥ ﺍﷲ ﻟﻪ ﰲ ﺩﻋﺎﺀ ﺍﻟﻔﺮﺝ ،٬ﻓﻮﺿﻊ ﺧﺪﻩ
ﻋﻠﻰ ﺍﻷﺭﺽ ،٬ﰒ ﻗﺎﻝ) :ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﺎﻧﺖ ﺫﻧﻮﰊ ﻗﺪ ﺃﺧﻠﻘﺖ ﻭﺟﻬﻲ ﻋﻨﺪﻙ ﻓﺎﱐ ﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ
ﺑﻮﺟﻪ ﺁﺑﺎﺋﻲ ﺍﻟﺼﺎﳊﲔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﻖ ﻭﻳﻌﻘﻮﺏ( ﻓﻔﺮﺝ ﺍﷲ ﻋﻨﻪ.
ﻗﻠﺖ :ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﺃﻧﺪﻋﻮ ﳓﻦ zﺬﺍ ﺍﻟﺪﻋﺎﺀ ؟ ﻓﻘﺎﻝ ﺍﺩﻉ ﲟﺜﻠﻪ :ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﺎﻧﺖ ﺫﻧﻮﰊ ﻗﺪ
ﻭﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﻭﺍﳊﺴﻦ ﺃﺧﻠﻘﺖ ﻭﺟﻬﻲ ﻋﻨﺪﻙ ﻓﺎﱐ ﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻚ ﻧﱯ ﺍﻟﺮﲪﺔ ﳏﻤﺪ
( ).(٢ ﻭﺍﳊﺴﲔ ﻭﺍﻷﺋﻤﺔ
ﺤ Oﻜﻴ Yﻢ﴾).(١
ﻍ ﺍﻟﺸﱠ̀ﻴﻄﹶﺎ ﹸﻥ ﺑ̀Qﻴﻨﹺﻲ Qﻭﺑ̀Qﻴ Qﻦ ﺇﹺﺧ`ﻮQﺗOﻲ ﹺﺇ Sﻥ Qﺭﺑﱢﻲ ﻟﹶﻄOﻴﻒ NﻟOﻤQﺎ QﻳﺸQﺎ ُﺀ ﹺﺇﱠﻧﻪ YﻫQ Yﻮ ﺍﹾﻟ QﻌﻠOﻴ Yﻢ ﺍﹾﻟ Q
ﺑ̀Qﻌ Oﺪ ﹶﺃ ﹾﻥ Qﻧ Qﺰ ﹶ
ﻱ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ ﹶﻗ `ﺪ Qﺟ Qﻌ ﹶﻠﻬQﺎ Qﺭﺑﱢﻲ Qﺣ ﹼﻘﹰﺎ Qﻭ ﹶﻗ ـ `ﺪ
ﺖ Qﻫﺬﹶﺍ Qﺗ ﹾﺄﻭﹺﻳ ﹸﻞ ﺭ̀Yﺅﻳﺎ Q
ﻳﻘﻮﻝ﴿ :ﻳQﺎ ﹶﺃQﺑ O ﺇﺫﻥ ،٬ﻳﻮﺳﻒ
ﺠ ﹺﻦ QﻭﺟQﺎ َﺀ ﹺﺑ ﹸﻜ `ﻢ Oﻣ Qﻦ ﺍﹾﻟQﺒ `ﺪ ﹺﻭ﴾ ،٬ﻓﺎﻟﺬﻱ ﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﺴ ـﺠﻦ ﺍﷲ
ﺴ`
ﺴ Qﻦ ﺑﹺﻲ ﹺﺇ ﹾﺫ ﹶﺃ `ﺧ Qﺮ Qﺟﻨﹺﻲ Oﻣ Qﻦ ﺍﻟ ﱢ
ﹶﺃ `ﺣ Q
ﻓﻘﻂ ﻻ ﻏﲑ ،٬ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺄﻫﻠﻪ ﺇﱃ ﻣﺼﺮ ﺍﷲ ﻓﻘﻂ ﻻ ﻏﲑ ،٬ﻋﻤﻲ ﻳﻮﺳﻒ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﻭﱂ ﻳﻌ ـﺪ
ﺴ Qﻦ ﺑﹺﻲ،٬
ﻚ﴾ ﺇﱃ ﺃﻥ ﺍﷲ ﻓﻘﻂ ﻫﻮ ﺍﻟﺬﻱ )ﹶﺃ `ﺣ Q
ﻳﺮﻯ ﺇﻻ ﻣﺴﺒﺐ ﺍﻷﺳﺒﺎﺏ ،٬ﻓﻤﻦ ﴿ﺍ ﹾﺫﻛﹸ̀ﺮﻧﹺﻲ ﻋ̀Oﻨ Qﺪ Qﺭﱢﺑ Q
ﹶﺃ `ﺧ Qﺮ QﺟﻨﹺﻲQ ،٬ﻭﺟQﺎ َﺀ ﹺﺑ ﹸﻜ `ﻢ(،٬ﱂ ﻳﻌﺪ ﻳﻮﺳﻒ ﻳﺮﻯ ﺇﻻ ﺍﷲ ،٬ﺃﻣﺎ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﰲ ﺧﺮﻭﺟﻪ ﻣ ـﻦ
ﺍﻟﺴﺠﻦ ،٬ﻓﻠﻢ ﻳﻜﻦ ﻳﻮﺳﻒ ﻟﲑﺍﻩ ﺍﻵﻥ ،٬ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺄﻫﻠﻪ ﻣﻦ ﺍﻟﺒﺪﻭ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺮﻯ ﻧﻔﺴﻪ،٬
ﺇﱃ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﻭﺍﺭﺗﻘﻰ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ،٬ﻟﻘﺪ ﺃﺻﺒﺢ ﻳﻮﺳﻒ ﻟﻘﺪ ﺍﻧﺘﻘﻞ ﻳﻮﺳﻒ
ﻳﺮﻯ ﺑﻮﺿﻮﺡ ﻛﺎﻣﻞ ﺍﻧﻪ ﱂ ﻳﺼﺐ ﺧﲑﹰﺍ ﻗﻂ ﺇﻻ ﻣﻦ ﺍﷲ ،٬ﻭﱂ ﻳﺼﺮﻑ ﻋﻨﻪ ﺳﻮﺀﹰﺍ ﻗﻂ ﺃﺣﺪ ﺳ ـﻮﻯ
ﺍﷲ.
ﺇﺫﻥ ﻳﻮﺳﻒ ﻋﺮﻑ ﺍﳊﻘﻴﻘﺔ ﺍﻵﻥ ،٬ﻭﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ ﻳﻜﻮﻥ ﻛﺤﻤﺎﻣ ـﺔ ﺍﻟﺰﺍﺟ ـﻞ ﳘﻬ ـﺎ
ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺑﻌﺪ ﺃﻥ ﺃﺗﺎﻩ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺃﹸﻃﻠØﻘﺖ ﻣﻨﻪ ،٬ﻭﻫﻜﺬﺍ ﱂ ﻳﻜﻦ ﺩﻋﺎﺀ ﻳﻮﺳﻒ
ﻚ Qﻭ Qﻋﻠ̀SﻤQﺘﻨﹺﻲ Oﻣ ـ `ﻦ Qﺗ ﹾﺄﻭﹺﻳ ـ ﹺﻞ
ﺏ ﹶﻗ `ﺪ ﺁﺗ̀QﻴﺘQﻨﹺﻲ Oﻣ Qﻦ ﺍﹾﻟ Yﻤ ﹾﻠ O
ﺍﷲ ﺍﳌﻠﻚ ﻭﺍﻟﻌﻠﻢ ﺇﻻ .....ﺗQﻮS Qﻓﻨﹺﻲ Q ﴿ .....ﺭ ﱢ
ﺤ ﹾﻘﹺﻨ ـﻲ
ﺴﻠOﻤﹰﺎ Qﻭﹶﺃﹾﻟ O
ﺖ QﻭOﻟﻴﱢﻲ ﻓOﻲ ﺍﻟ ﱡﺪ̀ﻧﻴQﺎ ﻭQﺍﻟﹾﺂ Oﺧ Qﺮ Oﺓ Qﺗ Qﻮ Sﻓﻨﹺﻲ Yﻣ `
ﺽ ﹶﺃ̀ﻧ Q
ﺕ ﻭQﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺴﻤQﺎﻭQﺍ O
ﺚ ﻓﹶﺎ Oﻃ Qﺮ ﺍﻟ ﱠ
ﺍﹾﻟﹶﺄﺣQﺎﺩOﻳ O
ﲔ﴾) ،٬(٢ﻓﻸﻥ ﻳﻮﺳﻒ ﻋﺮﻑ ﺍﳊﻘﻴﻘﺔ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﻭﺍﻟﱵ ﺧ ـﺮﺝ
ﺤQ
ﺑﹺﺎﻟﺼﱠﺎOﻟ O
ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ )ﻳﻮﻡ ﻣﻌﺮﻓﺔ ﺍﷲ() :ﺇﳍﻲ ﺃﻣ ـﺮﺕ ﺑ ـﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻣﻨﻬﺎ ،٬ﻭﻫﻜﺬﺍ ﻳﺪﻋﻮ ﺍﳊﺴﲔ
ﺍﻵﺛﺎﺭ ،٬ﻓﺄﺭﺟﻌﲏ ﺇﻟﻴﻚ ﺑﻜﺴﻮﺓ ﺍﻷﻧﻮﺍﺭ ﻭﻫﺪﺍﻳﺔ ﺍﻻﺳﺘﺒﺼﺎﺭ ،٬ﺣﱴ ﺍﺭﺟﻊ ﺇﻟﻴﻚ ﻣﻨﻬﺎ ﻛﻤﺎ ﺩﺧﻠﺖ
ﺇﻟﻴﻬﺎ ﻣﻨﻚ ،٬ﻣﺼﻮﻥ ﺍﻟﺴﺮ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ،٬ﻭﻣﺮﻓﻮﻉ ﺍﳍﻤﺔ ﻋﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﺇﻧﻚ ﻋﻠﻰ ﻛ ـﻞ
ﺷﻲﺀ ﻗﺪﻳﺮ( ).(٣
﴿ ﹶﻓ Oﻔﺮﱡﻭﺍ ﹺﺇﻟﹶﻰ ﺍﻟ Sﻠ Oﻪ ﹺﺇﻧﱢﻲ ﹶﻟ ﹸﻜ `ﻢ ﻣ̀Oﻨﻪ YﻧQﺬOﻳﺮ NﻣYﺒﹺﲔ.(٤)﴾N
ﻭﺫﻟﻚ ﺣﲔ • ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﳊﻀﺮﻣﻲ ،٬ﻗﺎﻝ) :ﺩﺧﻠﺖ ﺃﻧﺎ ﻭﺃﺑﺎﻥ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ
ﻇﻬﺮﺕ ﺍﻟﺮﺍﻳﺎﺕ ﺍﻟﺴﻮﺩ ﲞﺮﺍﺳﺎﻥ ،٬ﻓﻘﻠﻨﺎ :ﻣﺎ ﺗﺮﻯ ،٬ﻓﻘﺎﻝ :ﺍﺟﻠﺴﻮﺍ ﰲ ﺑﻴﻮﺗﻜﻢ ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﻧﺎ ﻗﺪ
ﻋﻠﻰ ﺭﺟﻞ ﰲ ﺯﻣﻦ ﺍﺟﺘﻤﻌﻨﺎ ﻋﻠﻰ ﺭﺟﻞ ﻓﺎçﺪﻭﺍ ﺇﻟﻴﻨﺎ ﺑﺎﻟﺴﻼﺡ( ) ،٬(١ﻭﺍﺟﺘﻤﺎﻉ ﺃﻫﻞ ﺍﻟﺒﻴﺖ
ﺍﻟﻈﻬﻮﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﻟﺮﺅﻳﺎ.
ﻭﻋﻼﻗﺘﻪ ﻣﻊ ﻭﺣﻲ ﺍﷲ ،٬ﻭﺍﻟﺮﺅﻳﺎ ﻣﻨﻪ ﺑﺎﳋﺼ ـﻮﺹ،٬ ﺇﺫﻥ ،٬ﻓﺎﳊﻜﻤﺔ ﻣﻦ ﺫﻛﺮ ﻧﺒﻮﺓ ﻳﻮﺳﻒ
ﺖ
ﻫﻮ ﻟﻴﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺍﳌﺆﻣﻨﻮﻥ ﺑﺎﳋﺼﻮﺹ ،٬ﻓﺎﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﻻ ﺗﺘﺒﺪﻝ ﴿ﺳYﱠﻨ ﹶﺔ ﺍﻟ Sﻠ Oﻪ ﺍSﻟﺘOﻲ ﹶﻗ `ﺪ Qﺧ ﹶﻠ `
ﻼ﴾).(٢
ﺠ Qﺪ OﻟﺴYﱠﻨ Oﺔ ﺍﻟ Sﻠ Oﻪ ﺗ̀QﺒﺪOﻳ ﹰ
Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ Qﻭﹶﻟ `ﻦ Qﺗ ﹺ
ﻭﻓﺎﺯ ﲞﲑ ﺍﻟ ـﺪﻧﻴﺎ ﻭﺃﺣﺪﳘﺎ ﻣﺆﻣﻦ ﻭﳒﺎ ﻣﻊ ﻳﻮﺳﻒ ﻓﺎﻟﺴﺠﻴﻨﺎﻥ ﻛﺎﻧﺎ ﻣﻊ ﻳﻮﺳﻒ
ﺃﻭ ﻣﻊ ﺷ ـﺒﻴﻪ ﻭﺍﻵﺧﺮﺓ ،٬ﻭﺍﻟﺜﺎﱐ ﻛﺎﻓﺮ ﻭﺻﻠﺐ ﻭﺃﻛﻠﺖ ﺍﻟﻄﲑ ﻣﻦ ﺭﺃﺳﻪ ،٬ﻭﻛﺬﻟﻚ ﻣﻊ ﻋﻴﺴﻰ
)ﺍﳌﺼﻠﻮﺏ( ﺑﺎﳋﺼﻮﺹ ﺗﻜﺮﺭ ﺍﻟﺴﺠﻴﻨﺎﻥ ﻭﺻﻠﺒﺎ ﻣﻌﻪ ،٬ﻭﺃﺣﺪﳘﺎ ﻣﺆﻣﻦ ﺳﻘﻲ ﻣﻦ ﲬﺮ ﻋﻴﺴﻰ
ﺍﳉﻨﺔ ﺑﻌﺪ ﺻﻠﺒﻪ ﻭﻣﻮﺗﻪ ،٬ﻭﺍﻟﺜﺎﱐ ﻛﺎﻓﺮ ﺻﻠﺐ ﻭﺃﻛﻠﺖ ﺍﻟﻄﲑ ﻣﻦ ﺭﺃﺳﻪ ،٬ﻭﻫﻜﺬﺍ ﺗﺘﻜﺮﺭ ﺍﻟﻘﺼﺔ ﻋﻠﻰ
ﺴ Qﺮ ﹰﺓ Qﻋﻠﹶﻰ ﺍﹾﻟ OﻌﺒQﺎ Oﺩ
ﻫﺬﻩ ﺍﻷﺭﺽ ،٬ﻭﺗﺘﻜﺮﺭ ﻧﻔﺲ ﺍﳌﻘﺪﻣﺎﺕ ﻭﻧﻔﺲ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﳌﻌﻄﻴﺎﺕ ﻭﻟﻜﻦ﴿ :ﻳQﺎ Qﺣ `
ﺴﺘ̀Qﻬ ﹺﺰﺋﹸﻮ ﹶﻥ﴾).(٣
ﻣQﺎ Qﻳ ﹾﺄﺗOﻴ ﹺﻬ `ﻢ Oﻣ `ﻦ QﺭﺳYﻮ ﹴﻝ ﹺﺇﻟSﺎ ﻛﹶﺎﻧYﻮﺍ ﹺﺑ Oﻪ Qﻳ `
) (١ﻛﺘﺎﺏ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻨﻌﻤﺎﱐ :ﺹ ،٬٢٠٣ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ :ﺝ ٥٢ﺹ.١٣٩ ١٣٨
) (٢ﺍﻟﻔﺘﺢ.٢٣ :
)Ñ (٣ﻳ ـﺲ.٣٠ :
ﺇﺿﺎﺀﺍﺕ
ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ
א ؟> א
ﺍﻵﻥ ﳏﺎﺻﺮ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﷲ ،٬ﻓﺈﻣﺎ ﺍﻟﻔﺎﺣﺸﺔ ﻭﺇﻣﺎ ﺍﻟﺴﺠﻦ ،٬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺣ ـﺪﺩﻭﺍ ﻳﻮﺳﻒ
ﻫﺬﻳﻦ ﺍﻟﻄﺮﻳﻘﲔ ،٬ﻭﻳﻮﺳﻒ ﱂ ﳜﺮﺝ ﻋﻦ ﻫﺬﻳﻦ ﺍﳋﻴﺎﺭﻳﻦ ،٬ﻭﻟﻜﻨﻪ ﺍﺧﺘﺎﺭ ﻣﺎ ﻳﻀﺮﻩ ﺩﻧﻴﻮﻳﹰﺎ ﻭﻣﺎﺩﻳ ـﺎﹰ،٬
ﻭﻫﻮ ﺍﻟﺴﺠﻦ ،٬ﺩﻭﻥ ﻣﺎ ﻳﻀﺮﻩ ﺃﺧﺮﻭﻳﹰﺎ ﻭﺭﻭﺣﻴﺎﹰ ،٬ﻭﻫﻮ ﺍﻟﻔﺎﺣﺸﺔ ،٬ﺧﻴﺎﺭ ﻃﺒﻴﻌﻲ ،٬ﻭﻻ ﺃﺣ ـﺪ ﻳﺘﻮﻗ ـﻊ
. ﺍﻟﻨﱯ ﺍﻟﺮﺳﻮﻝ ﻳﻮﺳﻒ ﺳﻮﺍﻩ ﻣﻦ ﻭﺻﻲ ﻳﻌﻘﻮﺏ
ﺐ
ﺠ Yﻦ ﹶﺃ Qﺣ ـ ﱡ
ﺴ`
ﺏ ﺍﻟ ﱢ
ﺃﺳﻮﺓ ،٬ﺇﺫ ﻗﺎﻝ Qﺭ ﱢ ...) :ﻭﱄ ﺑﻴﻮﺳﻒ ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ
ﹺﺇﹶﻟ ﱠﻲ Oﻣﻤﱠﺎ Qﻳ `ﺪﻋYﻮQﻧﻨﹺﻲ ﹺﺇﻟﹶ̀ﻴ Oﻪ ،٬ﻓﺈﻥ ﻗﻠﺘﻢ ﺇ ﹼﻥ ﻳﻮﺳﻒ ﺩﻋﺎ ﺭﺑÁﻪ ﻭﺳﺄﻟﻪ ﺍﻟﺴﺠﻦ ﺑﺴﺨﻂ ﺭﺑÁﻪ ﻓﻘﺪ ﻛﻔﺮﰎ،٬
ﻭﺇﻥ ﻗﻠﺘﻢ ﺇﻧÁﻪ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﻟﺌﻠﹼﺎ ﻳﺴﺨﻂ ﺭﺑÁﻪ ﻋﻠﻴﻪ ﻓﺎﺧﺘﺎﺭ ﺍﻟﺴﺠﻦ ،٬ﻓﺎﻟﻮﺻ Áﻲ ﺃﻋﺬﺭ.(٢) (...
ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ :ﻫﻞ ﻋﻨﺪ ﺍﷲ ﳒﺎﺓ ﻳﻮﺳﻒ ﻣﻦ ﻛﻴﺪﻫﻦ ﳏﺼﻮﺭﺓ ﺑﺎﻟﺴﺠﻦ ،٬ﺃﻡ ﺃﻧﻪ ﺗﻮﺟﺪ ﺳ ـﺒﻞ
ﻣﺘﻌﺪﺩﺓ ﻟﻨﺠﺎﺗﻪ ﻣﻦ ﻛﻴﺪﻫﻦ ،٬ﺩﻭﻥ ﺃﻥ ﻳﻘﻊ ﻋﻠﻴﻪ ﺃﺫﻯ ﺍﻟﺴﺠﻦ ؟!
ﺃﻋﺘﻘﺪ ﺃﻥ ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺑﺴﻴﻄﹰﺎ ﻋﻠﻰ ﻣﻦ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻮ ﻛﺎﻧﺘﺎ ﻋﻠ ـﻰ
ﻋﺒ üﺪ ﺭﺗﻘﹰﺎ ﻭﺍﺗﻘﻰ ﺍﷲ ﳉﻌﻞ ﻟﻪ ﺍﷲ ﻣﻨﻬﻤﺎ ﳐﺮﺟﹰﺎ.
ﲔ﴾)،٬(١
ﺖ Oﻣ `ﻦ ﻗﹶ̀ﺒ Oﻠ Oﻪ ﹶﻟ Oﻤ Qﻦ ﺍﹾﻟ Qﻐ ـﺎ Oﻓ Oﻠ Q
ﻭﻟﻮ ﻛﺎﻥ ﻳﻮﺳﻒ ﻏﻔﻞ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﴿Q ......ﻭﹺﺇ ﹾﻥ ﻛﹸ̀ﻨ Q
ﻼ ﺁﺧﺮ ،٬ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻴﻞ ﻏﲑ ﺍﻟﺴﺠﻦ ﻟﻨﺠﺎﺗﻪ ﻣﻦ ﻛﻴﺪﻫﻦ.
ﻭﱂ ﻳﻠﺘﻔﺖ ﺃﻥ ﻋﻨﺪ ﺍﷲ ﺳﺒﻴ ﹰ
،٬ﻗﺎﻝ) :ﻗﺎﻝ ﺍﻟﺴﺠﺎﻥ ﻟﻴﻮﺳﻒ :ﺇﱐ ﻷﺣﺒﻚ ،٬ﻓﻘﺎﻝ ﻳﻮﺳﻒ :ﻣﺎ ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺮﺿﺎ
ﺃﺻﺎﺑﲏ ﺑﻼﺀ ﺇﻻ ﻣﻦ ﺍﳊﺐ ﺇﻥ ﻛﺎﻧﺖ ﻋﻤﱵ ﺃﺣﺒﺘﲏ ﻓﺴﺮﻗﺘﲏ ،٬ﻭﺇﻥ ﻛﺎﻥ ﺃﰊ ﺃﺣﺒﲏ ﻓﺤﺴﺪﻭﱐ
ﺇﺧﻮﰐ ،٬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ ﺃﺣﺒﺘﲏ ﻓﺤﺒﺴﺘﲏ ،٬ﻗﺎﻝ :ﻭﺷﻜﺎ ﻳﻮﺳﻒ ﰲ ﺍﻟﺴ ـﺠﻦ ﺇﱃ ﺍﷲ
ﺏ
ﻓﻘﺎﻝ :ﻳﺎ ﺭﺏ ﲟﺎﺫﺍ ﺍﺳﺘﺤﻘﻘﺖ ﺍﻟﺴﺠﻦ ،٬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺃﻧﺖ ﺍﺧﺘﺮﺗ ـﻪ ﺣ ـﲔ ﻗﻠ ـﺖ ﴿ Qﺭ ﱢ
ﺐ ﹺﺇﹶﻟ ﱠﻲ Oﻣﻤﱠﺎ Qﻳ `ﺪﻋYﻮQﻧﻨﹺﻲ ﹺﺇﻟﹶ̀ﻴ Oﻪ﴾ ،٬ﻫﻼ ﻗﻠﺖ ﺍﻟﻌﺎﻓﻴﺔ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﻳﺪﻋﻮﻧﲏ ﺇﻟﻴﻪ( ).(٢
ﺠ Yﻦ ﹶﺃ Qﺣ ﱡ
ﺴ`
ﺍﻟ ﱢ
zﺬﻩ ﺍﳊﻘﻴﻘﺔ ،٬ﻭﳚﻌﻠﻪ ﻳﺪﻋﻮ zـﺬﺍ ﺍﻟ ـﺪﻋﺎﺀ: ﺃ Þﻭ ﻟﻴﺲ ﺍﷲ ﺑﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳÚﺬﻛèﺮ ﻳﻮﺳﻒ
ﺐ ﹺﺇﹶﻟ ﱠﻲ Oﻣﻤﱠﺎ Qﻳ `ﺪﻋYﻮQﻧﻨﹺﻲ ﹺﺇﻟﹶ̀ﻴ Oﻪ﴾.
ﺠ Yﻦ ﹶﺃ Qﺣ ﱡ
ﺴ`
)ﺍﻟﻌﺎﻓﻴﺔ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﻳﺪﻋﻮﻧﲏ ﺇﻟﻴﻪ( ،٬ﺑﺪﻝ ﺃﻥ ﻳﻘﻮﻝ﴿ :ﺍﻟ ﱢ
ﻭﻫﻞ ﻳﻌﺘﻘﺪ ﺃﺣﺪ ﺃﻥ ﻳﻮﺳﻒ ﱂ ﻳﻜﻦ ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ،٬ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﻛﻞ ﺃﻣﺮﻩ ﻣ ـﻦ ﻗﺒ ـﻞ
ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﰲ ﺍﳉﺐ ﺇﱃ ﺇﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ،٬ﻭﱂ ﳜﺘﺮ ﻫﻮ ﺍﳋﺮﻭﺝ ﺃﻭ ﺍﻟﺒﻘﺎﺀ.
،٬ﻗﺎﻝ) :ﳌﺎ ﻃﺮﺡ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻳﻮﺳﻒ ﰲ ﺍﳉﺐ ﺩﺧﻞ ﻋﻠﻴﻪ ﺟﱪﺋﻴﻞ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ
ﻭﻫﻮ ﰲ ﺍﳉﺐ ،٬ﻓﻘﺎﻝ :ﻳﺎ ﻏﻼﻡ ﻣﻦ ﻃﺮﺣﻚ ﰲ ﻫﺬﺍ ﺍﳉﺐ ،٬ﻓﻘﺎﻝ ﻟﻪ ﻳﻮﺳﻒ :ﺇﺧﻮﰐ ﳌﱰﻟﱵ ﻣﻦ
ﺃﰊ ﺣﺴﺪﻭﱐ ﻭﻟﺬﻟﻚ ﰲ ﺍﳉﺐ ﻃﺮﺣﻮﱐ ،٬ﻗﺎﻝ :ﻓﺘﺤﺐ ﺃﻥ ﲣﺮﺝ ﻣﻨﻬﺎ ،٬ﻓﻘﺎﻝ ﻟﻪ ﻳﻮﺳﻒ :ﺫﺍﻙ
ﺇﱃ ﺇﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ،٬ﻗﺎﻝ :ﻓﺈﻥ ﺇﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻳﻘﻮﻝ ﻟﻚ :ﻗ ـﻞ
ﺕ
ﺴ ـﻤﺎﻭﺍ O
ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﻥ ﻓﺈﻥ ﻟﻚ ﺍﳊﻤﺪ ﻛﻠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺍﳊﻨﺎﻥ ﺍﳌﻨ ـﺎﻥ Qﺑ ـﺪOﻳﻊ Yﺍﻟ ﱠ
ﺽ ﺫﹸﻭ ﺍﹾﻟﺠQﻼ ﹺﻝ ﻭQﺍﹾﻟﹺﺈﻛﹾﺮﺍ ﹺﻡ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻭﺍﺟﻌﻞ ﱄ ﻣﻦ ﺃﻣﺮﻱ ﻓﺮﺟﹰﺎ ﻭﳐﺮﺟﹰﺎ
ﻭQﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻭﺍﺭﺯﻗﲏ ﻣﻦ ﺣﻴﺚ ﺃﺣﺘﺴﺐ ﻭﻣﻦ ﺣﻴﺚ ﻻ ﺃﺣﺘﺴﺐ ،٬ﻓﺪﻋﺎ ﺭﺑﻪ ﻓﺠﻌﻞ ﺍﷲ ﻟﻪ ﻣﻦ ﺍﳉﺐ ﻓﺮﺟﹰﺎ
ﻭﻣﻦ ﻛﻴﺪ ﺍﳌﺮﺃﺓ ﳐﺮﺟﹰﺎ ﻭﺃﻋﻄﺎﻩ ﻣﻠﻚ ﻣﺼﺮ ﻣﻦ ﺣﻴﺚ ﱂ ﳛﺘﺴﺐ( ).(١
ﻼ ﻟﺬﻟﻚ،٬
ﻟﻴﺲ ﺃﻫ ﹰ ﻻ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﺬﻛﺮﻩ ﺍﷲ ،٬ﺃﻭ ﺃﻧﻪ ﻭﻫﻞ ﻳﻌﺘﻘﺪ ﺃﺣﺪ ﺃﻥ ﻳﻮﺳﻒ
ﻼ ﻋﻦ ﺃﻥ ﻳﺘﻔﻀﻞ ﺑﺘﺬﻛﲑ ﻭﺗﻌﻠﻴﻢ ﻳﻮﺳﻒ ﻧﺒﻴﻪ ﺃﻡ ﻫﻞ ﻳﻌﺘﻘﺪ ﺃﺣﺪ ﺃﻥ ﰲ ﺳﺎﺣﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲞ ﹰ
ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺪﻋﻮ zﺬﺍ ﻟﻴﻨﺠﻮ ﻣﻦ ﺍﳌﻜﺮ ﻭﺍﻟﺴﺠﻦ ﻣﻌﺎﹰ ،٬ﺃﱂ ﻳﺮﺳﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌ ـﺎﱃ ﺟﱪﺍﺋﻴ ـﻞ
ﻟﻴÚﺬﻛèﺮ ﻳﻮﺳﻒ ﻭﻳﻌﻠﻤﻪ ﺍﻟﺪﻋﺎﺀ ﻟﻴﻨﺠﻮ ﻣﻦ ﺍﳉﺐ.
ﰲ ﺣﲑﺗ ـﻪ ،٬ﻭﻻ ﳌﺎﺫﺍ ﺍﻵﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ﻳﺘﺮﻙ ﻳﻮﺳ ـﻒ
ﻳÚﺬﻛèﺮﻩ ﻭﻻ ﻳÚﻌﻠèﻤﻪ ﺩﻋﺎ ًﺀ ﻳﻨﺠﻮ ﺑﻪ ﻣﻦ ﺍﳌﻜﺮ ﻭﺍﻟﺴﺠﻦ ﻣﻌﹰﺎ ؟! ﳌﺎﺫﺍ ﺍﻵﻥ ﻳﻮﺳﻒ ﻻ ﳚﺪ ﺃﻣﺎﻡ ﻋﻴﻨﻴ ـﻪ
ﺐ ﹺﺇﹶﻟ ﱠﻲ ﻣOﻤﱠﺎ Qﻳﺪ`ﻋYﻮﻧQﻨﹺﻲ
ﺠ Yﻦ ﹶﺃ Qﺣ ﱡ
ﺴ`
ﻼ ﻟﻨﺠﺎﺗﻪ ﻣﻦ ﺍﳌﻜﺮ ﺇﻻ ﺍﻟﺴﺠﻦ ﻭﻻ ﳚﺪ ﺇﻻ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ﴿ :ﺍﻟ ﱢ
ﺳﺒﻴ ﹰ
ﹺﺇﻟﹶ̀ﻴ Oﻪ﴾ ؟!!
ﳚﻴﺒﻪ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﻋﻈﻴﻤ ـﺔ ﻣ ـﻦ ﺇﻥ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﰲ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ،٬ﻓﻴﺒﲔ ﻓﻴﻬﺎ ﺗﻌﺎﱃ ﺃﻥ ﻛﻞ ﺳﻜﻨﺔ ﻭﺣﺮﻛﺔ ﻭﻏﻔﻠﺔ ﻭﺫﻛﺮﻯ ﻭﻋﻠﻢ ﻭﺟﻬﻞ ﻫﻲ
،٬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ :ﺃﻧﺎ ﺃﻣﺴﻚ ﲟﻌﺼ ـﻢ ﺿﺮﻭﺭﻳﺔ ﰲ ﻣﺴﲑﺓ ﲤﻜﲔ ﻭﺗﻌﻠﻴﻢ ﻳﻮﺳﻒ
ﺽ QﻭOﻟYﻨ Qﻌ ¿ﻠ Qﻤ ـ Yﻪ
ﻒ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻚ Qﻣ Sﻜﻨﱠﺎ ﻟOﻴYﻮﺳQ Y
ﻭﺃﻗﻮﺩﻩ ﺇﱃ ﺍﻟﺘﻤﻜﲔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﴿ ﹶﻛ ﹶﺬOﻟ Q ﻳﻮﺳﻒ
ﺱ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٢
ﺚ ﻭQﺍﻟ Sﻠﻪ YﻏﹶﺎﻟOﺐQ Nﻋﻠﹶﻰ ﺃﹶ̀ﻣ ﹺﺮ Oﻩ Qﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﻨﱠﺎ ﹺ
Oﻣ `ﻦ Qﺗ ﹾﺄﻭﹺﻳ ﹺﻞ ﺍﹾﻟﹶﺄﺣQﺎﺩOﻳ O
ﺃﻣﺎ ﺗﻌﻠﻖ ﺍﻟﺴﺠﻦ ﺑﺘﻤﻜﲔ ﻳﻮﺳﻒ ﻭﺗﻌﻠﻴﻤﻪ ،٬ﻓﻘﺪ ﺗﺒﲔ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻹﺿﺎﺀﺍﺕ ،٬ﻭﺃﻣﺎ ﺗﻌﻠ ـﻖ
ﺩﺧﻮﻝ ﻳﻮﺳﻒ ﺇﱃ ﺍﻟﺴﺠﻦ ﺑﺄﺩﺍﺋﻪ ﻟﺮﺳﺎﻟﺘﻪ ﻓﻬﻮ ﻣﺎ ﺃﺭﻳﺪ ﺑﻴﺎﻧﻪ ،٬ﻭﻳﺘﻠﺨﺺ ﰲ ﺃﻣﻮﺭ ﻣﻨﻬﺎ:
ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﺪﻉ ﺑﺮﺳﺎﻟﺘﻪ ﻣﻦ ﺍﷲ ﺧﺎﺭﺝ ﺍﻟﺴﺠﻦ ﻭﱂ ﻳﺘﺤﺼﻞ ﺇﳝ ـﺎﻥ ١ﺇ ÷ﻥ ﻳﻮﺳﻒ
ﺃﻱ ﺷﺨﺺ ﺑﻪ ،٬ﻓﻼﺑﺪ ﻣﻦ ﺇﳚﺎﺩ ﳏﻴﻂ ﺁﺧﺮ ﻟﺘﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ.
ﺧﺎﺭﺝ ﺍﻟﺴﺠﻦ ﻋﺒﺪ ﳑﻠﻮﻙ ،٬ﻭﻻ ﺷﻚ ﺃﻥ ﺣﺎﻝ ﺍﻟﻌﺒﺪ ﺍﳌﻤﻠﻮﻙ ﰲ ﺩﺍﺧ ـﻞ ٢ﻳﻮﺳﻒ
ﺍﻟﺴﺠﻦ ﺃﻛﺜﺮ ﺣﺮﻳﺔ ﻣﻨﻪ ﻭﻫﻮ ﰲ ﺧﺎﺭﺝ ﺍﻟﺴﺠﻦ ﻭﲢﺖ ﺳﻠﻄﺔ ﻣﻮﻻﻩ ،٬ﻓﺈ ﹼﻥ ﻗﻴﺪ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻋﻈﻢ ﻣﻦ
ﻗﻴﻮﺩ ﺍﻟﺴﺠﻦ .ﻓﺎﻟﺴﺠﻦ ﻭﻓ ﱠﺮ ﻟﻴﻮﺳﻒ ﻭﻗﺘﹰﺎ ﺃﻛﺜﺮ ﻭﺟﻮﹰﺍ ﺃﻛﺜﺮ ﺣﺮﻳﺔ ﻟﻴﺼﺪﻉ ﺑﺪﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ.
٣ﰲ ﺍﻟﺴﺠﻦ ﺍﻟﻜﻞ ﺳﻮﺍﺳﻴﺔ ﺍﻟﻌﺒﺪ ﺍﳌﻤﻠﻮﻙ ﻭﺍ ﳊﺮ ﻓﻼ ﺃﺣﺪ ﻳﻨﻈﺮ ﺇﱃ ﻳﻮﺳﻒ ﻋﻠﻰ ﺃﻧﻪ ﻋﺒ ـﺪ
ﳑﻠﻮﻙ ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺴﻤﺎﻉ ﻣﻨﻪ.
٤ﺗﻘﺒﱡﻞ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ﻟﻄﺎﻋﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﰲ ﺿﻴﻖ ﻳﻜﻮﻥ ﺃﻛﱪ ﺑﻜﺜﲑ ﻣﻨﻪ ﳑﺎ
ﻟﻮ ﻛﺎﻥ ﰲ ﻳﺴﺮ ﻭﺭﺍﺣﺔ ،٬ﻭﻟﺬﺍ ﳒﺪﻩ ﺗﻌﺎﱃ ﻳﻘﻮﻝQ ﴿ :ﻭﻣQﺎ Yﻧﺮﹺﻳ ﹺﻬ `ﻢ Oﻣ `ﻦ ﺁQﻳ wﺔ ﹺﺇﻟSﺎ Oﻫ Qﻲ ﹶﺃ ﹾﻛQﺒﺮO Yﻣ `ﻦ ﺃﹸ `ﺧOﺘ Qﻬ ـﺎ
ﺏ ﺏ ﹶﻟ Qﻌ Sﻠﻬ` Yﻢ ﻳ̀Qﺮ ﹺﺟﻌYﻮ ﹶﻥ﴾)Q ﴿ .(١ﻭﹶﻟYﻨﺬOﻳ ﹶﻘﱠﻨ Yﻬ `ﻢ Oﻣ Qﻦ ﺍﹾﻟ Qﻌﺬﹶﺍ ﹺ
ﺏ ﺍﻟﹾ ـﺄﹶ̀ﺩﻧQﻰ ﺩYﻭ ﹶﻥ ﺍﹾﻟ Qﻌ ـﺬﹶﺍ ﹺ Qﻭﹶﺃ Qﺧ ﹾﺬﻧQﺎ Yﻫ `ﻢ ﺑﹺﺎﹾﻟ Qﻌﺬﹶﺍ ﹺ
ﺍﹾﻟﹶﺄ ﹾﻛQﺒ ﹺﺮ ﹶﻟ Qﻌ Sﻠﻬ` Yﻢ ﻳ̀Qﺮ ﹺﺟﻌYﻮ ﹶﻥ﴾) ،٬(٢ﺃﻱ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﳊﻖ ﻭﺍﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺴﺠﻦ ﺿﻴﻖ
ﻭﻋﺴﺮ ﻭﺷﺪﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻱ ﺇﻧﺴﺎﻥ ،٬ﻭﻟﺬﺍ ﳒﺪ ﺃﻥ ﺩﻋﻮﺓ ﻳﻮﺳﻒ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺭﺳ ـﺎﻟﺘﻪ ﻣ ـﻦ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﺷﻘﺖ ﻃﺮﻳﻘﻬﺎ ﺇﱃ ﻗﻠﻮﺏ ﻣﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﺴﺠﻦ ،٬ﻓﺘﻌﺎﻃﻒ ﻣﻌﻪ ﻛﺜﲑ ﻣﻨﻬﻢ ﻭﺁﻣ ـﻦ ﺑ ـﻪ
ﺍﻟﺴﺠﲔ ﺍﻟﺬﻱ ﳒﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺍﻹﺿﺎﺀﺍﺕ ،٬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻣﻦ ﺩﺧﻮﻝ ﻳﻮﺳﻒ ﺍﻟﺴﺠﻦ ﺇﻻ ﺇﳝﺎﻥ ﻫﺬﺍ
ﺍﻟﺴﺠﲔ ﻟﻜﻔﻰ.
٥ﺩﻋﻮﺓ ﻳﻮﺳﻒ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﺷﺎﻣﻠﺔ ﳌﻦ ﺧﺎﺭﺝ ﺍﻟﺴﺠﻦ ﻭﻣﻦ ﰲ ﺍﻟﺴﺠﻦ ،٬ﻭﱂ ﻳﻜﻦ ﻫﻨ ـﺎﻙ
ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ ﻭﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺇﻻ ﺩﺧﻮﻝ ﻳﻮﺳﻒ ﺑﻨﻔﺴﻪ ﺇﱃ ﻃﺮﻳﻖ ﻹﻳﺼﺎﻝ ﺩﻋﻮﺗﻪ
ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ.
ﻭﺃﺧﲑﹰﺍ ﺃﻗﻮﻝ :ﺇﻥ ﺩﻋﻮﺓ ﻳﻮﺳﻒ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﱂ ﲡﺪ ﳍﺎ ﻣﻮﺿﻌﹰﺎ ﰲ ﺍËﺘﻤﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻭﻫﻮ
ﺍﻟﺴﺠﻦ ،٬ﻭﺑﺪﺃﺕ ﺧﺎﺭﺝ ﺍﻟﺴﺠﻦ ،٬ﻭﻟﻜﻨﻬﺎ ﺷﻘﺖ ﻃﺮﻳﻘﻬﺎ ﺇﱃ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﳌﺎ ﺩﺧﻞ ﻳﻮﺳﻒ
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﻟﺴﺠﻦ ﺑﺪﺍﻳﺔ ﺣﻘﻴﻘﻴﺔ ،٬ﻭﳍﺎ ﻣﻦ ﻳﺆﻣﻦ zﺎ ﻭﻳﻨﺘﺼﺮ ﳍﺎ ،٬ﻭﻫ ـﺬﺍ ﺍﻟﺴ ـﺠﲔ
ﺍﻟﺬﻱ ﺁﻣﻦ ﺍﻧﺘﺼﺮ ﻟﺪﻋﻮﺓ ﻳﻮﺳﻒ ﺍﻹﳍﻴﺔ ﳌ÷ﺎ ﻭﺟﺪ ﺍﻟﻔﺮﺻﺔ ﺍﳌﻼﺋﻤﺔ ﻣﻦ ﺧﻼﻝ ﺭﺅﻳﺎ ﺍﳌﻠﻚ ،٬ﻭﻫ ـﺬﺍ
ﺍﳌﺆﻣﻦ ﻋﺮﺽ ﻧﻔﺴﻪ ﻟﻠﺨﻄﺮ ﲝﺴﺎﺏ ﺃﻫﻞ ﺍﳌﺎﺩﺓ ﻭﻫﻮ ﳜﺎﻟﻒ ﻣﻸ ﺍﳌﻠﻚ ﰲ ﺭﺃﻳﻬﻢ ﺣﻴﺚ ﴿ ﹶﻗ ـﺎﻟﹸﻮﺍ
ﺍﳌﺘﻬﻢ ﻭﺍﻟﺬﻱ ﺳﺠﻨﻪ ﻋﺰﻳﺰ ﻣﺼﺮ ﻭﲟﺤﻀ ـﺮ ﻭﺃﺧﲑﹰﺍ ﺫﻫﺐ ﺇﱃ ﺍﻟﺴﺠﻦ ﻭﺧﺎﻃﺐ ﻳﻮﺳﻒ
ﺕ OﺳﻤQﺎ wﻥ Qﻳ ـ ﹾﺄ ﹸﻛ ﹸﻠ Yﻬ ﱠﻦ ﺳ Qـ̀ﺒﻊN
ﺼﺪﱢﻳ Yﻖ ﹶﺃ ﹾﻓOﺘﻨQﺎ ﻓOﻲ ﺳ̀Qﺒ ﹺﻊ Qﺑ ﹶﻘﺮQﺍ w
ﻒ ﹶﺃﱡﻳﻬQﺎ ﺍﻟ ﱢ
ﺍﻟﺴﺠﺎﻧﲔ zﺬﺍ ﺍﳋﻄﺎﺏ ﴿ﻳYﻮ Yﺳ Y
ﺱ ﹶﻟ Qﻌ Sﻠﻬ` Yﻢ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾) ،٬(٣ﻟﻴﺲ
ﺕ ﻟﹶﻌQﻠ¿ﻲ ﺃﹶ̀ﺭ ﹺﺟﻊ Yﹺﺇﹶﻟﻰ ﺍﻟﻨﱠﺎ ﹺ
ﺕ ﺧYﻀ` ﹴﺮ Qﻭﺃﹸ Qﺧ Qﺮ ﻳQﺎﹺﺑﺴQﺎ w
ﻋOﺠQﺎﻑQ Nﻭﺳ̀Qﺒ ﹺﻊ ﺳ̀YﻨﺒYﻼ w
ﻓﻘﻂ ﻳﻌﻠﻤﻮﻥ ﺗﺄﻭﻳﻞ ﺍﻟﺮﺅﻳﺎ ،٬ﺑﻞ ﻳﻌﻠﻤﻮﻥ ﺃﻳﻀﹰﺎ ﺑﺼﺪﻗﻚ ﻭﺭﺳﺎﻟﺘﻚ ﻣﻦ ﺍﷲ ،٬ﻭﻳﻌﻠﻤﻮﻥ ﺑﺎﻟﻈﻠﻢ ﺍﻟﺬﻱ
ﺭﻏﻢ ﺍﳋﻄﺮ ﺍﶈﺘﻤﻞ. ﻭﻗﻊ ﻋﻠﻴﻚ ،٬ﻟﻘﺪ ﺍﺿﻄﺮ ﺍﻹﳝﺎﻥ ﻫﺬﺍ ﺍﻟﺴﺠﲔ ﺇﱃ ﺫﻛﺮ ﻳﻮﺳﻒ
ﻭﺍﻟﻨﺘﻴﺠﺔ ،٬ﻓﺈﻥ ﺍﻟﺴﺠﻦ ﻛﺎﻥ ﺍﳌﻜﺎﻥ ﻭﺍﻟﻈﺮﻑ ﺍﻟﺬﻱ ﺷﻘﺖ ﻣﻨﻪ ﺩﻋﻮﺓ ﻳﻮﺳ ـﻒ ﺇﱃ ﺍﻟﺘﻮﺣﻴ ـﺪ
ﻃﺮﻳﻘﻬﺎ ﺇﱃ ﻗﻠﻮﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻣﺼﺮ ،٬ﻟﻴﺆﻣﻨﻮﺍ zﺎ ﻭﻳﻮﺣﺪﻭﺍ ﺍﷲ ،٬ﺑﻞ ﻭﺁﻣﻦ zﺎ ﺑﻌﺾ ﻣ ـﻦ
ﰲ ﻣﺼﺮ ،٬ﺑ ـﻞ ﻭﰲ ﻛﺎﻧﻮﺍ ﰲ ﻗﺼﺮ ﺍﳌﻠﻚ ،٬ﻭﺍﺳﺘﻤﺮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺻﺪﻉ ﺑﻪ ﻳﻮﺳﻒ
،٬ﻭﻫﺬﺍ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﰲ ﺯﻣﻦ ﻣﻮﺳ ـﻰ ﻗﺼﺮ ﻣﻠﻚ ﻣﺼﺮ ﺣﱴ ﺯﻣﻦ ﺭﺳﺎﻟﺔ ﻣﻮﺳﻰ
ﻛﺮﺳﻮﻝ ﻣﻦ ﺍﷲ ﻳﺆﻣﻦ ﺑﻪ ﻭﺑﺮﺳﺎﻟﺘﻪ: ﻳﺬﻛﺮ ﻳﻮﺳﻒ
ﻚ
ﻚ Oﻣﻤﱠﺎ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﹺﺑ Oﻪ Qﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ Qﻫ ﹶﻠ Q
ﺕ ﻓﹶﻤQﺎ ﹺﺯﹾﻟYﺘ `ﻢ ﻓOﻲ Qﺷ ﱟ
ﻒ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
﴿ Qﻭﹶﻟ ﹶﻘ `ﺪ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﻳYﻮ Yﺳ Y
ﻀ Šﻞ ﺍﻟ Sﻠ Yﻪ Qﻣ `ﻦ ﻫQ Yﻮ ﻣYﺴ`ﺮﹺﻑ Nﻣ̀YﺮﺗQﺎﺏ.(٤)﴾N
ﻚ Yﻳ O
ﺚ ﺍﻟ Sﻠ Yﻪ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ Oﻩ QﺭﺳYﻮ ﹰﻻ ﹶﻛ ﹶﺬOﻟ Q
ﹸﻗ ﹾﻠYﺘ `ﻢ ﹶﻟ `ﻦ ﻳ̀Qﺒ Qﻌ ﹶ
ﻚ
ﻚ Oﻣﻤﱠﺎ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﹺﺑ Oﻪ Qﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ Qﻫ ﹶﻠ Q
ﺕ ﻓﹶﻤQﺎ ﹺﺯﹾﻟYﺘ `ﻢ ﻓOﻲ Qﺷ ﱟ
ﻒ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
﴿ Qﻭﹶﻟ ﹶﻘ `ﺪ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﻳYﻮ Yﺳ Y
ﻀ Šﻞ ﺍﻟ Sﻠ Yﻪ Qﻣ `ﻦ ﻫQ Yﻮ ﻣYﺴ`ﺮﹺﻑ Nﻣ̀YﺮﺗQﺎﺏ.(٢)﴾N
ﻚ Yﻳ O
ﺚ ﺍﻟ Sﻠ Yﻪ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ Oﻩ QﺭﺳYﻮ ﹰﻻ ﹶﻛ ﹶﺬOﻟ Q
ﹸﻗ ﹾﻠYﺘ `ﻢ ﹶﻟ `ﻦ ﻳ̀Qﺒ Qﻌ ﹶ
ﺑﺈﺫﻥ ﺍﷲ ﱂ ﺗﻜﻦ ﻋﺼﺎ ﺗﺘﺤﻮﻝ ﺃﻓﻌﻰ ،٬ﻭﱂ ﺗﻜﻦ ﻳﺪﹰﺍ ﺗﺸ ـﻊ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺭﺍﻓﻘﺖ ﻳﻮﺳﻒ
ﻭﻛﺎﻧﺖ ﺗﻮﻓﻴﻘﹰﺎ ﻭﺗﺴ ـﺪﻳﺪﹰﺍ ﻧﻮﺭﹰﺍ ﻭﱂ ﺗﻜﻦ ﲝﺮﹰﺍ ﻳﻨﺸﻖ ،٬ﺑﻞ ﻛﺎﻧﺖ ﻗﻤﻴﺼﹰﺎ ﺃﻇﻬﺮ ﺣﻖ ﻳﻮﺳﻒ
،٬ﻓﻤﻦ ﻫﻢ ﻭﻛﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻘﻤﻴﺺ ﺍﻟﺬﻱ ﲤﺰﻕ ﺑ ـﻞ ﲤﺰﻗ ـﻪ ﺇﳍﻴﹰﺎ ﳌﺴﲑﺓ ﻳﻮﺳﻒ
ﻟﻴﻌﺮﻓﻮﺍ ﺍﻧﻪ ﻣﺮﺳﻞ ﻣﻦ ﺑﺎﻟﺬﺍﺕ ﻛﺎﻥ ﺁﻳﺔ ؟ ﻭﺃﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺗﻮﻓﻴﻖ ﻭﺗﺴﺪﻳﺪ ﺍﷲ ﻟﻴﻮﺳﻒ
،٬ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ؟ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺭﺍﻓﻘﺖ ﻳﻮﺳﻒ ﻭﺭﺁﻫﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺭﺍﻓﻘﻮﺍ ﻣﺴ ـﲑﺓ ﻳﻮﺳ ـﻒ
ﲔ﴾.
ﺕ ﹶﻟQﻴﺴ`ﺠYﻨYﱠﻨﻪQ Yﺣﺘﱠﻰ Oﺣ ﹴ
ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﺮﻭﻫﺎ ﻛﺂﻳﺎﺕ ،٬ﻭﻛﺎﻥ ﺃﻥ ﻗﺮﺭﻭﺍ ﴿ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ ﻣQﺎ ﺭQﺃﹶﻭYﺍ ﺍﻟﹾﺂﻳﺎ O
ﲔ﴾،٬
ﺕ ﹶﻟQﻴﺴ`ﺠYﻨYﱠﻨﻪQ Yﺣﺘﱠﻰ Oﺣ ﹴ
ﰲ ﻗﻮﻟﻪ﴿ :ﹸﺛ ﱠﻢ ﺑQﺪﺍ ﹶﻟ Yﻬ `ﻢ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ ﻣﺎ ﺭQﺃﹶﻭYﺍ ﺍﻟﹾﺂﻳﺎ O ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ
)ﻓﺎﻵﻳﺎﺕ ﺷﻬﺎﺩﺓ ﺍﻟﺼﱯ ﻭﺍﻟﻘﻤﻴﺺ ﺍﳌﺨﺮﻕ ﻣﻦ ﺩﺑﺮ ﻭﺍﺳﺘﺒﺎﻗﻬﻤﺎ ﺍﻟﺒﺎﺏ ﺣﱴ ﲰﻊ ﳎﺎﺫﺑﺘﻬﺎ ﺇﻳﺎﻩ
ﺠ Qﻦ
ﺴ ـ`
ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻓﻠﻤﺎ ﻋﺼﺎﻫﺎ ﻓﻠﻢ ﺗﺰﻝ ﻣﻠﺤﺔ ﺑﺰﻭﺟﻬﺎ ﺣﱴ ﺣﺒﺴ ـﻪQ ﴿ ،٬ﻭ Qﺩ Qﺧ ـ ﹶﻞ Qﻣ Qﻌ ـ Yﻪ ﺍﻟ ﱢ
ﹶﻓﺘQﻴﺎ Oﻥ﴾) ،٬(٣ﻳﻘﻮﻝ :ﻋﺒﺪﺍﻥ ﻟﻠﻤﻠﻚ ﺍﺣﺪﳘﺎ ﺧﺒﺎﺯ ﻭﺍﻵﺧﺮ ﺻﺎﺣﺐ ﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﺬﻱ ﻛﺬﺏ ﻭﱂ ﻳﺮ
ﺍﳌﻨﺎﻡ ﻫﻮ ﺍﳋﺒﺎﺯ( ).(٤
،٬ﺑﻞ ﻣﺎ ﺟﺎﺀ ﺑ ـﻪ ﻛ ـﻞ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻫﻲ ﻛﻞ ﻣﺎ ﺭﺍﻓﻖ ﺩﻋﻮﺓ ﻭﻣﺴﲑﺓ ﻳﻮﺳﻒ
،٬ﻓﻬ ـﻮ ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻛﻠﻔﻮﺍ zﺎ ،٬ﺟﺎﺀ ﺑﻪ ﻳﻮﺳ ـﻒ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺮﺳﻠﲔ
ﺖ
ﱂ ﻳﻜﻦ ﺷﺎﺫﹰﺍ ﻋﻦ ﺍﳌﺮﺳﻠﲔ ﻭﻋﻦ ﻃﺮﻳﻘﻬﻢ ﺍﻟﻮﺍﺣﺪ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺭﺳﺎﻻŸﻢ ﴿ ،٬ﹸﻗ ﹾﻞ ﻣQﺎ ﻛﹸ̀ﻨ ـ Y
ﹺﺑﺪ`ﻋﹰﺎ Oﻣ Qﻦ ﺍﻟ ﱡﺮﺳ Yﹺﻞ﴾) (١ﻃﺮﻳﻘﻬﻢ ﺍﳌﺒﲔ ) ﺍﻟﻮﺻﻴﺔ ﺃﻭ ﺍﻟﻨﺺ ،٬ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ،٬ﺭﺍﻳﺔ ﺍﻟﺒﻴﻌ ـﺔ ﷲ ﺃﻭ
﴿ Qﻭﹶﻟ ﹶﻘ ـ `ﺪ Qﺟ ـﺎ َﺀﻛﹸ `ﻢ ﺍﳌﻠﻚ ﷲ ﺃﻭ ﺣﺎﻛﻤﻴﺔ ﺍﷲ( ،٬ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﺒﻴﻨﺔ ﺟﺎﺀ zﺎ ﻳﻮﺳﻒ
ﺕ﴾.
ﻒ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
ﻳYﻮ Yﺳ Y
،٬ﳓﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﺎ ﲤﺜﻠ ـﻪ ﻫ ـﺬﻩ ﻭﻗﺒﻞ ﺃﻥ ﻧﻌﺮﻑ ﻛﻴﻒ ﻭﻣﱴ ﻭﺃﻳﻦ ﺟﺎﺀ zﺎ ﻳﻮﺳﻒ
ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﰲ ﺧﻂ ﺍﻟﺪﻋﻮﺓ ﺍﻹﳍﻴﺔ ﻋﻤﻮﻣﹰﺎ.
ﺩﻋﻮﺓ ﺍﳊﻖ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺣﺪﻫﺎ ،٬ﺩﻭﻥ ﻭﺟﻮﺩ ﺩﻋﻮﺍﺕ ﺑﺎﻃﻠﺔ ﺗﻌﺎﺭﺿﻬﺎ ،٬ﻓﻤﻨ ـﺬ ﺍﻟﻴ ـﻮﻡ
ﻼ ﻳﻌﺎﺭﺽ ﺩﻋﻮﺓ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻧﺒﻴﹰﺎ ﻳﻮﺻﻲ ﳌﻦ ﺑﻌﺪﻩ ﺑﺄﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﺟﺪﻧﺎ ﻣﺪﻋﻴﹰﺎ ﻣﺒﻄ ﹰ
،٬ﻭﻳﻘﻮﻡ ﻗﺎﺑﻴﻞ ﲟﻌﺎﺭﺿﺔ ﺩﻋﻮﺓ ﺍﳊ ـﻖ،٬ ﺃﻭﻝ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻣﺒﻌﺜﹰﺎ ﻳﻮﺻﻲ ﳍﺎﺑﻴﻞ ﺍﳊﻖ ،٬ﻓﺂﺩﻡ
،٬ﱂ ﻳﻘﺒﻞ ﺑ ـﻪ ﻭﺍﺩﻋﺎﺀ ﺣﻖ ﺍﳋﻼﻓﺔ ،٬ﻭﺣﱴ ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﻔﻴﺼﻞ ﰲ ﲢﺪﻳﺪ ﻭﺻﻲ ﺁﺩﻡ
ﻗﺎﺑﻴﻞ ﻛﺂﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﻫﺎﺑﻴﻞ ﻭﺻﻲ ﺁﺩﻡ ،٬ﻭﺃﻗﺪﻡ ﻗﺎﺑﻴﻞ ﻋﻠﻰ Ÿﺪﻳﺪ ﻫﺎﺑﻴﻞ ﺍﻟﻮﺻﻲ ،٬ﰒ ﻗﺘﻠﻪ ﺩﻭﻥ ﺗﺮﺩﺩ
ﺤ ﱢﻖ ﹺﺇ ﹾﺫ ﹶﻗ ﱠﺮﺑQﺎ ﻗﹸ̀ﺮﺑQﺎﻧ ـﹰﺎ ﹶﻓYﺘ ﹸﻘﱢﺒ ـ ﹶﻞ Oﻣ ـ `ﻦ
ﺃﻭ ﺧﻮﻑ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪQ ﴿ :ﻭﺍ̀ﺗ ﹸﻞ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ QﻧQﺒﹶﺄ ﺍ̀ﺑQﻨ `ﻲ ﺁ Qﺩ Qﻡ ﺑﹺﺎﹾﻟ Q
ﺖ ﹺﺇﹶﻟ ﱠﻲ ﲔ * ﹶﻟOﺌ `ﻦ Qﺑ Q
ﺴ ﹾﻄ Q ﻚ ﻗﹶﺎ ﹶﻝ ﹺﺇﱠﻧﻤQﺎ QﻳQﺘ ﹶﻘﱠﺒﻞﹸ ﺍﻟ Sﻠ Yﻪ Oﻣ Qﻦ ﺍﹾﻟﻤYﱠﺘ Oﻘ Q
ﺃﹶﺣQﺪOﻫOﻤQﺎ Qﻭﹶﻟ `ﻢ ﻳQYﺘ ﹶﻘﱠﺒ ﹾﻞ Oﻣ Qﻦ ﺍﻟﹾﺂ Qﺧ ﹺﺮ ﻗﹶﺎ ﹶﻝ ﹶﻟﹶﺄﻗﹾﺘ Yﹶﻠﱠﻨ Q
ﲔ * ﹺﺇﻧﱢﻲ ﺃﹸﺭﹺﻳ ـﺪ Yﹶﺃ ﹾﻥ
ﺏ ﺍﹾﻟﻌQﺎﹶﻟ Oﻤ Q
ﻑ ﺍﻟ Sﻠ Qﻪ Qﺭ ﱠ
ﻚ ﹺﺇﻧﱢﻲ ﹶﺃﺧQﺎ Y
ﻚ Oﻟﹶﺄﻗﹾﺘ Yﹶﻠ Q
ﻱ ﹺﺇﻟﹶ̀ﻴ Q
ﻂ Qﻳ Oﺪ Q
Qﻳ Qﺪ Qﻙ OﻟQﺘ ﹾﻘYﺘ ﹶﻠﻨﹺﻲ ﻣQﺎ ﹶﺃﻧQﺎ ﹺﺑﺒQﺎ Oﺳ w
ﺖ ﹶﻟﻪQ Yﻧ ﹾﻔﺴYﻪ Yﻗﹶ̀ﺘ ﹶﻞ
ﲔ * ﹶﻓ ﹶﻄ ﱠﻮ Qﻋ `
ﻚ QﺟﺰQﺍ ُﺀ ﺍﻟﻈSﺎOﻟ Oﻤ Q
ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ Qﻭ ﹶﺫOﻟ Q
ﺻﺤQﺎ ﹺ
ﻚ ﹶﻓQﺘﻜﹸﻮ ﹶﻥ Oﻣ `ﻦ ﹶﺃ `
QﺗﺒYﻮ َﺀ ﺑﹺﺈﹾﺛﻤOﻲ Qﻭﹺﺇﹾﺛ Oﻤ Q
ﺢ Oﻣ Qﻦ ﺍﹾﻟﺨQﺎ Oﺳﺮﹺﻳ Qﻦ﴾).(٣
ﺻQﺒ Q
ﹶﺃﺧOﻴ Oﻪ ﹶﻓ ﹶﻘQﺘ ﹶﻠﻪ Yﹶﻓﹶﺄ `
ﺑﻞ ﻭﺟﺮﻯ ﻣﻊ ﻛﻞ ﺍﻷﻭﺻﻴﺎﺀ ،٬ﻓﻜﻤﺎ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺼﻄﻔﻲ ﺭﺳﻠﻪ ،٬ﻛﺬﺍ ﻓﺈﻥ
ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﳜﺘﺎﺭ ﻣﻦ ﺟﻨﺪﻩ ﻣﻦ ﻳﻌﺎﺭﺽ ﺩﻋﻮﺓ ﺍﳊﻖ.
،٬ﻭﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﳜﺘﺎﺭ ﻗﺎﺑﻴﻞ ﻟﻴﻌﺎﺭﺽ ﺩﺍﻋ ـﻲ ﺍﷲ،٬ ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳜﺘﺎﺭ ﻫﺎﺑﻴﻞ
ﻭﺍﷲ ﳜﺘﺎﺭ ﳏﻤﺪﹰﺍ ،٬ﻭﺇﺑﻠﻴﺲ ﳜﺘﺎﺭ ﻣﺴﻴﻠﻤﺔ ﻭﺳﺠﺎﺡ ﻭﺍﻷﺳﻮﺩ ﻭﻏﲑﻫﻢ ﻟﻴﻌﺎﺭﺿﻮﺍ ﺩﺍﻋﻲ ﺍﳊ ـﻖ
ﳏﻤﺪﹰﺍ .
ﲝﺠﺔ ﻭﺟﻮﺩ ﺃﻛﺜﺮ ﻣﻦ ﺩﻋﻮﺓ ﰲ ﻭﻫﻨﺎ ﺃﻭﺟﻪ ﺍﻟﺴﺆﺍﻝ :ﻫﻞ Úﻳ îﻌﺬﹶﺭ ﻣﻦ ﺗﺮﻙ ﺍﺗﺒﺎﻉ ﳏﻤﺪ
ﺍﻟﺴﺎﺣﺔ ،٬ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﲤﻴﻴﺰ ﺍﶈﻖ ﻣﻦ ﺍﳌﺒﻄﻞ؟!!!
ﻭﺍﳊﻖ ،٬ﺇﻧﻪ ﻻ ﻳﻌﺬﺭ ﻭﻳﻜﻮﻥ ﻣﺼﲑﻩ ﺇﱃ ﺟﻬﻨﻢ ﲤﺎﻣﹰﺎ ﻛﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻣﻦ ﺍﺩﻋﻮﺍ ﺍﻟﻨﺒﻮﺓ ﺃﻭ
ﺍﻟﺮﺳﺎﻟﺔ ﻛﺬﺑﹰﺎ ﻭﺯﻭﺭﹰﺍ.
ﰒ ﻫﻞ ﺍﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺿﻊ ﻗﺎﻧﻮﻧﹰﺎ ﻳﻌﺮﻑ ﺑﻪ ﺩﺍﻋﻲ ﺍﳊﻖ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻫﻮ ﺣﺠﺔ ﺍﷲ
ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﻭﻃﺎﻋﺘﻪ ﻃﺎﻋﺔ ﺍﷲ ﻭﻣﻌﺼﻴﺘﻪ ﻣﻌﺼﻴﺔ ﺍﷲ ،٬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ
ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﺘﺴﻠﻴﻢ ﷲ ﻭﺍﻟﻜﻔﺮ ﺑﻪ ﻭﺍﻻﻟﺘﻮﺍﺀ ﻋﻠﻴﻪ ،٬ﻫﻮ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻭﺍﻻﻟﺘﻮﺍﺀ ﻋﻠﻰ ﺍﷲ.
ﺃﻡ ﺃﻥ ﺍﷲ ﺗﺮﻙ ﺍﳊﺒﻞ ﻋﻠﻰ ﺍﻟﻐﺎﺭﺏ )ﺣﺎﺷﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ( ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﳌﻄﻠﻖ ﻭﻗﺪﺭ ﻛ ـﻞ
ﺏ ﻋ̀Qﻨ ـ Yﻪ ﺷﻲﺀ ﻓﺄﺣﺴﻦ ﺗﻘﺪﻳﺮﻩQ ﴿ ،٬ﻭ ﹸﻛ Šﻞ Qﺷ `ﻲ ٍﺀ ﻋ̀Oﻨ Qﺪﻩ Yﹺﺑ Oﻤ ﹾﻘﺪQﺍ ﹴﺭ﴾) ،٬(١ﻭﻫﻮ﴿ﻋQﺎOﻟ ﹺﻢ ﺍﹾﻟﻐ̀Qﻴ ﹺ
ﺐ ﻻ ﻳ̀Qﻌ ـ Yﺰ Y
ﺏ
ﻚ ﻭQﻻ ﹶﺃ ﹾﻛQﺒﺮ YﹺﺇSﻟ ـﺎ Oﻓ ـﻲ OﻛQﺘ ـﺎ ﹴ
ﺻ QﻐﺮO Yﻣ `ﻦ ﹶﺫOﻟ Q
ﺽ ﻭQﻻ ﹶﺃ `
ﺕ ﻭQﻻ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺴﻤQﺎﻭQﺍ O
Oﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﹶﺫ ﱠﺭ wﺓ ﻓOﻲ ﺍﻟ ﱠ
ﲔ﴾).(٢
ﻣYﹺﺒ ﹴ
ﻓﺎﻟﻨﺘﻴﺠﺔ ،٬ﺃ ﹼﻥ ﻣﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﻫﻮ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﳌﻌﺮﻓﺔ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿ ـﻪ ﰲ ﻛ ـﻞ
ﺯﻣﺎﻥ ،٬ﻭﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺿﻊ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺟﻌﻞ ﻓﻴﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻴﻔﺔ ﻟﻪ
ﰲ ﺃﺭﺿﻪ ،٬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻃﺎﺭﺋﹰﺎ ﰲ ﺇﺣﺪﻯ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ ﺍﳌﺘﺄﺧﺮﺓ ﻋﻦ ﺍﻟﻴﻮﻡ
ﺍﻷﻭﻝ ،٬ﻟﻮﺟﻮﺩ ﻣﻜﻠﻔﲔ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ،٬ﻭﻻ ﺃﻗﻞ ﺃﻥ ﺍﻟﻘﺪﺭ ﺍﳌﺘﻴﻘﻦ ﻟﻠﺠﻤﻴﻊ ﻫﻮ ﻭﺟ ـﻮﺩ ﺇﺑﻠ ـﻴﺲ
ﻛﻤﻜﻠﻒ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ،٬ﻭﺍﳌﻜﻠﻒ ﳛﺘﺎﺝ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﳌﻌﺮﻓﺔ ﺻﺎﺣﺐ ﺍﳊﻖ ﺍﻹﳍﻲ ،٬ﻭﺇﻻ ﻓﺈﻧ ـﻪ
ﺳﻴﻌﺘﺬﺭ ﻋﻦ ﺍﺗﺒﺎﻉ ﺻﺎﺣﺐ ﺍﳊﻖ ﺍﻹﳍﻲ ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﻤﻴﻴﺰ ،٬ﻭﻻ ﻳﻮﺟﺪ ﻟﺪﻳﻪ ﻗﺎﻧﻮﻥ ﺇﳍﻲ
ﳌﻌﺮﻓﺔ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﺍﳌﻨﺼﺐ ﻣﻦ ﻗﺒﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ﻭﺍﻟﻘﺪﺭ ﺍﳌﺘﻴﻘﻦ ﻟﻠﺠﻤﻴﻊ ﺣﻮﻝ ﺗﺎﺭﻳﺦ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺟﻌﻞ ﻓﻴﻪ ﺍﷲ ﺧﻠﻴﻔﺔ ﻟﻪ ﰲ ﺃﺭﺿﻪ ﻫﻮ:
ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﻗﺎﻧﻮﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳌﻌﺮﻓﺔ ﺍﳊﺠﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺧﻠﻴﻔ ـﺔ ﺍﷲ ﰲ
ﺃﺭﺿﻪ ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻗﺎﻧﻮﻥ Þﺳﻨﱠﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳌﻌﺮﻓﺔ ﺧﻠﻴﻔﺘ ـﻪ ﻣﻨ ـﺬ ﺍﻟﻴ ـﻮﻡ ﺍﻷﻭﻝ،٬
ﻭﺳﺘﻤﻀﻲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺇﱃ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ.
ﻼ﴾).(٥
ﺠ Qﺪ OﻟﺴYﱠﻨ Oﺔ ﺍﻟ Sﻠ Oﻪ ﺗ̀QﺒﺪOﻳ ﹰ
﴿ﺳYﱠﻨ ﹶﺔ ﺍﻟ Sﻠ Oﻪ ﻓOﻲ ﺍSﻟﺬOﻳ Qﻦ Qﺧﻠﹶ̀ﻮﺍ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ Qﻭﹶﻟ `ﻦ Qﺗ ﹺ
ﻼ﴾).(٦
ﺠ Qﺪ OﻟﺴYﱠﻨ Oﺔ ﺍﻟ Sﻠ Oﻪ ﺗ̀QﺒﺪOﻳ ﹰ
ﺖ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ Qﻭﹶﻟ `ﻦ Qﺗ ﹺ
﴿ﺳYﱠﻨ ﹶﺔ ﺍﻟ Sﻠ Oﻪ ﺍSﻟﺘOﻲ ﹶﻗ `ﺪ Qﺧ ﹶﻠ `
ﻛﻤﺎ ﺃﻧﻪ ﻭﺑﺒﺴﺎﻃﺔ :ﺃﻱ ﺇﻧﺴﺎﻥ ﳝﻠﻚ ﻣﺼﻨﻌﹰﺎ ﺃﻭ ﻣﺰﺭﻋﺔ ﺃﻭ ﺳﻔﻴﻨﺔ ﺃﻭ ﺃﻱ ﺷﻲﺀ ﻓﻴ ـﻪ ﻋﻤ ـﺎﻝ
ﻳﻌﻤﻠﻮﻥ ﻟﻪ ﻓﻴﻪ ،٬ﻻﺑﺪ ﺃﻥ ﻳÚﻌﻴﱢﻦ ﳍﻢ ﺷﺨﺼﹰﺎ ﻣﻨﻬﻢ ﻳﺮﺃﺳﻬﻢ ،٬ﻭﻻﺑﺪ ﺃﻥ ﻳﻨﺺ ﻋﻠﻴﻪ ﺑﺎﻻﺳﻢ ﻭﺇﻻ ﺳﺘﻌ Ñﻢ
ﺍﻟﻔﻮﺿﻰ ،٬ﻛﻤﺎ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻠﻤﻬﻢ ﻭﺃﻓﻀﻠﻬﻢ ،٬ﻭﻻﺑﺪ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﺑﻄﺎﻋﺘﻪ ﻟﻴﺤﻘﻖ ﻣﺎ ﻳﺮﺟ ـﻮ،٬
ﻱ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻓﺴﻴﺠﺎﻧﺐ ﺍﳊﻜﻤﺔ ﺇﱃ ﺍﻟﺴﻔﻪ ،٬ﻓﻜﻴﻒ ﻭﺇﻻ ﻓﺈﻥ ﹶﻗﺼﱠﺮ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃ ﹴ
ﻱ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﳌﻄﻠﻖ ؟!!Úﻳﺠﱢﻮﺯ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺗﺮﻙ ﺃ ﹴ
ﻭﺇﺫﺍ ﺗﻌﺮﺿﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﳒﺪ ﺃﻥ ﺍﻟﻨﺺ ﺍﻹﳍﻲ ﻋﻠﻰ ﺁﺩﻡ
ﲢﻮﻝ ﺇﱃ ﺍﻟﻮﺻﻴﺔ ﻟﻌﻠﺔ ﻭﺟﻮﺩ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺴﺎﺑﻖ ،٬ﻓﻬﻮ ﻳﻨﺺ ﻋﻠﻰ ﻣﻦ ﺑﻌﺪﻩ ﺑﺄﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ،٬
ﺕ
ﻭﻫﺬﺍ ﻣﻦ ﺿﻤﻦ ﻭﺍﺟﺒﻪ ﻛﺨﻠﻴﻔﺔ ﷲ ﰲ ﺃﺭﺿﻪ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹺﺇ Sﻥ ﺍﻟ Sﻠ Qﻪ Qﻳ ﹾﺄﻣYﺮYﻛﹸ `ﻢ ﹶﺃ ﹾﻥ Yﺗ Qﺆﺩﱡﻭﺍ ﺍﹾﻟﹶﺄﻣQﺎQﻧ ـﺎ O
ﹺﺇﻟﹶﻰ ﺃﹶ̀ﻫﻠOﻬQﺎ﴾).(١
ﺃﻣﺎ ﺗﻌﻠﻴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻵﺩﻡ ﺍﻷﲰﺎﺀ ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ ﻣﻌﺮﻓﺘﻪ ﲝﻘﻴﻘﺔ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ،٬ﻭﲢﻠﻴﻪ zﺎ ﻭﲡﻠﻴﻬﺎ
ﺃﻧﺒﺄ ﺍﳌﻼﺋﻜﺔ ﺑﺄﲰﺎﺋﻬﻢ ﺃﻱ ﻋﺮﱠﻓﻬﻢ ﲝﻘﻴﻘ ـﺔ ﺍﻷﲰ ـﺎﺀ ﻓﻴﻪ ،٬ﻟﻴﻜﻮﻥ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ .ﻭﻫﻮ
،٬ﺃﻣ ـﺎ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺧÚﻠﻘﻮﺍ ﻣﻨﻬﺎ ،٬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻋﺮﱠﻑ ﺁﺩﻡ ﻛﻞ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﻭﲝﺴﺐ ﻣﻘﺎﻣﻪ
ﺍﳌﻼﺋﻜﺔ ﻓﻠﻢ ﻳﻜﻦ ﻛﻞ ﻣﻨﻬﻢ ﻳﻌﺮﻑ ﺇﻻ ﺍﻻﺳﻢ ﺃﻭ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺧÚﻠﻖ ﻣﻨﻬﺎ ،٬ﻭzﺬﺍ ﺛﺒﺘﺖ ﺣﺠﻴﺔ ﺁﺩﻡ
ﻋﻠﻴﻬﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ.
ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﻫﻮ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﻭﺇﺑﻠﻴﺲ ﺑﺎﻟﺴﺠﻮﺩ
ﻵﺩﻡ ،٬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﲟﺜﺎﺑﺔ ﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ ﻟﻠﺨﻠﻴﻔﺔ ﻟﻴﻘﻮﻡ ﺑﺪﻭﺭﻩ ﻛﻤﺴﺘﺨﻠﻒ ،٬ﻭﳑﺎﺭﺳﺔ ﻋﻤﻠﻴ ـﺔ
(. ﻟﻌﻤﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ )ﺍﳌﻼﺋﻜﺔ( ﻟﻴﻘﻮﻣﻮﺍ ﺑﺪﻭﺭﻫﻢ ﻛﻌﻤﺎﻝ ﻭﻣﺘﻌﻠﻤﲔ ﻋﻨﺪ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ )ﺁﺩﻡ
ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺛﺒÑﺖ ﺃﻥ ﺣﺎﻛﻤﻴﺔ ﺍﷲ ﻭﻣﻠﻚ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﻳﺘﺤﻘﻖ ﻣﻦ ﺧﻼﻝ ﻃﺎﻋﺔ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ
ﺃﺭﺿﻪ.
ﻛﺎﻧﻮﺍ ﳛﻤﻠﻮﻥ ﻫﺬﻩ ﺍﻟﺮﺍﻳﺔ) :ﺍﻟﺒﻴﻌﺔ ﷲ ،٬ﺃﻭ ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﲨﻴﻊ ﺍﳌﺮﺳﻠﲔ ﻭﻣﻨﻬﻢ ﳏﻤﺪ
ﺣﺎﻛﻤﻴﺔ ﺍﷲ ،٬ﺃﻭ ﺍﳌﻠﻚ ﷲ( ،٬ﻭﻳﻮﺍﺟﻬﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻘﺮﻭﻥ ﺣﺎﻛﻤﻴﺔ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻘﺒﻠﻮﻥ ﲝﺎﻛﻤﻴﺔ ﺍﷲ
ﻭﻣﻠﻜﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻭﻫﻢ ﺩﺍﺋﻤﹰﺎ ﻣﺘﻬﻤﻮﻥ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﳌﻄﺎﻟﺒﺔ ﻭﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺔ ،٬ﻓﻌﻴﺴﻰ
ﻗﻗﻴﻞ ﻋﻨﻪ ﺇﻧﻪ ﺟﺎﺀ ﻟﻴﻄﻠﺐ ﻣﻠﻚ ﺑﲏ ﺇﺳﺳﺮﺍﺋﻴﻞ ﻟﻴﺲ ﺇﻻ ،٬ﻭﻗﻴﻞ ﻋﻋﻦ ﳏﻤﺪ ) :ﻻ ﺟﻨﺔ ﻭﻻ ﻧﺎﺭ
ﺇﻧﻪ ﺣﺮﻳﺺ ﻟﻴﻄﻠﺐ ﺍﳌﻠﻚ ﻟﻪ ﻭﻭﻷﻫﻞ ﺑﻴﺘﻪ ،٬ﻭﻗﻴﻞ ﻋﻦ ﻋﻠﻠﻲ ﻭﻭﻟﻜﻨﻪ ﺍﳌﻠﻚ( ﺃﻱ ﺃ ﹼﻥ ﺪ
ﳏﻤﺪﹰﺍ ﺟﺎﺀ ﺐ
ﻋﻋﻠﻰ ﺍﳌﻠﻚ.
ﻟﺴﻠﻚ ﻃﺮﻳﻘﹰﺎ ﺁﺧﺮ ﻳﻌﺮﻓﻪ ﻛﻞ ﺍﻟﻨﻟﻨﺎﺱ ﻭﻟﻜﻨﻬﻢﻢ ﻳﺘﻐﺎﻓﻠﻮﻥ ،٬ﻭﻭﻫﻮ ﻃﺮﻳﻖ ﻛﻞ ﺃﻭﻟﺌ ـﻚ ﺍﻟ ـﺬﻳﻦ
ﰒ ﻚ
ﺑﺎﳌﻠﻚ ﻭﻳﻘﻮﻝ
ﻳﻄﻄﺎﻟﺐ ﻚ ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳌﻠﻠﻚ ﺍﻟﺪﻧﻴﻮﻱ ﺑﺎﳋﺪﺍﻉ ﻭﺍﻟﺘﺘﺰﻭﻳﺮ ﺃﻭ ﺍﻟﻘﺘﻞﻞ ﻭﺍﻟﺘﺮﻭﻳﻊ ،٬ﻓﻓﻌﻠﻲ
ـﺪﻧﻴﻮﻱ ﺃﺑ ـﻮ
ﻱ ﺍﳌﻠﻚ ﺍﻟ
ﺍﳌﻘﺎﺑﻞ ﺫﺍﻙ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﻠﻚﺃﺃﻧﺎ ﻭﺻﻲ ﳏﻤﻤﺪ ﻭﺃﻧﺎ ﺧﻠﻴﻔﺔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪﻪ ،٬ﻭﰲ ﻞ
ﻓﻠﺴﺖ ﲞﲑﻛﻢ.ﻗﺤﺎﻓﺔ ﻳﻘﻮﻝ :ﺃﻗﻴﻠﻮﱐ ﺖ ﺑﺑﻜﺮ ﺑﻦ ﺃﰊ ﻗﺤ
ﺃﻧﻜﺮ ﺣ ـﻖ
ﻭﻫﻮ ﺍﻟﺬﻱ ﺮ
ﺍﺑﻦ ﺃﰊ ﻗﺤﺎﻓﺔ ﺯﺍﻫﺪ ﺑﺎﳌﻠﻚ ﺍﻟﺪﻧﻴﻮﻱ ﻮ
ﻓﻬﻞ ﺃﻥ ﻋﻋﻠﻴﹰﺎ ﻃﺎﻟﺐ ﺩﺩﻧﻴﺎ ﺃﻭ ﺃﻥ ﻦ
ﺍﻟﺪﻧﻴﻮﻱ ؟! ﻣﺎ ﻟﻜﻢ ﻛﻴﻒ ﲢﻜﻤﻮﻮﻥ؟!.
ﻱ ﻭﺗﻨﻜﺮ ﻟﻮﺻﻴﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﻷﺟﻞ ﺍﺍﳌﻠﻚ ﺍﺍﻟﻮﺻﻲ
ﻭﺃﻛﺪﻭﺍ ﻋﻋﻠﻴﻬﺎ ،٬ﺑﻞ ﻭﻭﰲ ﺃﺻﻌﺐ ﺍﻟﻟﻈﺮﻭﻑ ﻭﺍﻟﻮﺻﻴﺔ ﺑﺎﳋﺼﻮﺹ ﺟﺟﺎﺀ zﺎ ﻛﻞ ﺍﻷﻭﺻﻴﺎﺀ
ﳍﻢ ﺍﲝﺜﻮﺍ ﰲ ﺍﻷﻷﺭﺽ ﻻ ﲡﺪﺪﻭﻥ ﻣﻦ ﻫﻮ ﺃﺃﻗﺮﺏ ﺇﱃ ﳏﻤﻤﺪ
ﰲ ﻛﺮﺑﺑﻼﺀ ﻳﻘﻮﻝ ﻢ ﳒﳒﺪ ﺍﳊﺴﲔ
ﻭﺍﻟﻨﺺ ﺍﻹﳍﻲ
ﻋﻠﻰ ﺍﻟﻮﻮﺻﻴﺔ ﺺ ﺳﺒﻂ ﳏﻤﺪ ﺍﻟﻮﺣﺣﻴﺪ ﻋﻠﻰ ﻫﻫﺬﻩ ﺍﻷﺭﺽ( ،٬ﻫﻨﺎ ﺃﻛﺪ
ﻣﻣﲏ )ﺃﻧﺎ ﻂ
............................................. ٩٦ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﺾ ﻭQﺍﻟ Sﻠﻪ YﺳQﻤOﻴﻊ NﻋQﻠOﻴﻢ ،٬(١)﴾Nﻓﺎﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﺍﳊﺴﲔ
﴿ ﹸﺫ ﱢﺭﱠﻳ ﹰﺔ ﺑ̀QﻌﻀYﻬQﺎ Oﻣ `ﻦ ﺑ̀Qﻌ ﹴ
ﻷﻧﻪ ﺍﻟﻮﺣﻴﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺬﺭﻳﺔ ﺍﳌﺴﺘﺨﻠﻔﺔ. ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻮﺻﺎﻳﺔ ﳏﺼﻮﺭﺓ ﺑﻪ
١ﺍﻟﻮﺻ ـﻴﺔ:
ﻚ Oﻣ ـ `ﻦ Qﺗ ﹾﺄﻭﹺﻳ ـ ﹺﻞ
ﻚ QﻭYﻳ Qﻌ ¿ﻠ Yﻤ ـ Q
ﻚ Qﺭﱡﺑ Q
ﺠQﺘﺒﹺﻴ Q
ﻚ Qﻳ `
Q ﴿ :ﻭ ﹶﻛ ﹶﺬOﻟ Q ﻟﻴﻮﺳﻒ ﰲ ﻗﻮﻝ ﻳﻌﻘﻮﺏ
ﻚ Oﻣ `ﻦ ﻗﹶ̀ﺒ ـ ﹸﻞ ﹺﺇ̀ﺑ ـﺮQﺍﻫOﻴ Qﻢ
ﺏ ﹶﻛﻤQﺎ ﹶﺃQﺗ ﱠﻤﻬQﺎ Qﻋﻠﹶﻰ ﹶﺃQﺑ Qﻮ̀ﻳ Q ﺚ QﻭﻳOYﺘ ﱡﻢ ﻧﹺ̀ﻌ QﻤQﺘﻪQ Yﻋﻠﹶ̀ﻴ Q
ﻚ ﻭQﻋQﻠﹶﻰ ﺁ ﹺﻝ ﻳ̀Qﻌﻘﹸﻮ Q ﺍﹾﻟﹶﺄﺣQﺎﺩOﻳ O
ﻚ ﻋQﻠOﻴﻢ NﺣQﻜOﻴﻢ.(٢)﴾N
ﻕ ﹺﺇ Sﻥ Qﺭﱠﺑ Q
Qﻭﹺﺇ `ﺳﺤQﺎ Q
ﻭﺑﻜﻞ ﻭﺿﻮﺡ. ﻭﺻﻴﻪ ﻭﺃﻧﻪ ﺍﻣﺘﺪﺍﺩ ﻟﺪﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻴﻌﻘﻮﺏ ﻳﺒﲔ ﺃﻥ ﻳﻮﺳﻒ
٢ﺍﻟﻌﻠ ـﻢ:
ﰲ ﻗﻮﻟﻪ﴿ :ﻗﹶﺎ ﹶﻝ ﻻ Qﻳ ﹾﺄﺗOﻴ ﹸﻜﻤQﺎ ﻃﹶﻌQﺎﻡ Nﺗ̀Yﺮ Qﺯﻗﹶﺎﹺﻧ Oﻪ ﹺﺇﻟSﺎ ﻧQﱠﺒﺄﹾﺗYﻜﹸﻤQﺎ ﹺﺑQﺘ ﹾﺄﻭﹺﻳ Oﻠ Oﻪ ﻗﹶ̀ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳQﺄﹾﺗOﻴQﻜﹸﻤQﺎ ﹶﺫOﻟ ﹸﻜﻤQﺎ Oﻣ ﱠﻤ ـﺎ
Qﻋ Sﻠ Qﻤﻨﹺﻲ Qﺭﺑﱢﻲ ﹺﺇﻧﱢﻲ Qﺗ Qﺮ ﹾﻛﺖO Yﻣ Sﻠ ﹶﺔ ﻗﹶ̀ﻮ ﹴﻡ ﻻ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ ﺑﹺﺎﻟ Sﻠ Oﻪ Qﻭ Yﻫ `ﻢ ﺑﹺﺎﻟﹾﺂ Oﺧ Qﺮ Oﺓ Yﻫ `ﻢ ﻛﹶﺎ OﻓﺮYﻭ ﹶﻥ﴾).(٤
ﻼ Oﻣ ﱠﻤ ـﺎ
ﺼ `ﺪYﺗ `ﻢ ﹶﻓ ﹶﺬﺭYﻭ Yﻩ ﻓOﻲ ﺳ̀YﻨﺒO Yﻠ Oﻪ ﹺﺇﻟSﺎ ﹶﻗ Oﻠ ـﻴ ﹰ
ﲔ Qﺩﺃﹶﺑﹰﺎ ﻓﹶﻤQﺎ Qﺣ Q
ﻭﰲ ﻗﻮﻟﻪ ...﴿ :ﺗ̀Qﺰ QﺭﻋYﻮ ﹶﻥ ﺳ̀Qﺒ Qﻊ Oﺳﹺﻨ Q
ﺼ ـﻨYﻮ ﹶﻥ *
ﺤ O
ﻼ Oﻣﻤﱠﺎ ﺗ` Y
ﻚ ﺳ̀Qﺒﻊ NﺷOﺪQﺍﺩQ Nﻳ ﹾﺄ ﹸﻛ ﹾﻠ Qﻦ ﻣQﺎ ﹶﻗﺪﱠ̀ﻣYﺘ `ﻢ ﹶﻟ Yﻬ ﱠﻦ ﹺﺇﻟSﺎ ﹶﻗﻠOﻴ ﹰ
Qﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ * ﹸﺛ ﱠﻢ ﻳQﺄﹾﺗOﻲ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ ﹶﺫOﻟ Q
ﺼﺮYﻭ ﹶﻥ﴾).(٥
ﺱ QﻭﻓOﻴ Oﻪ ﻳ̀Qﻌ O
ﺙ ﺍﻟﻨﱠﺎ Y
ﻚ ﻋQﺎﻡ NﻓOﻴ Oﻪ YﻳﻐQﺎ ﹸ
ﹸﺛ ﱠﻢ Qﻳ ﹾﺄﺗOﻲ Oﻣ `ﻦ ﺑ̀Qﻌ Oﺪ ﹶﺫOﻟ Q
٣ﺍﻟﺒﻴﻌ ـﺔ ﷲ:
ﺠ ﹺﻦ ﺃﹶﺃﹶ̀ﺭﺑQﺎﺏY NﻣQﺘ ﹶﻔ ﱢﺮﻗﹸﻮ ﹶﻥ ﺧ̀Qﻴﺮ Nﹶﺃ ﹺﻡ ﺍﻟ Sﻠ Yﻪ ﺍﹾﻟﻮQﺍ Oﺣ Yﺪ ﺍﹾﻟ ﹶﻘﻬﱠﺎ Yﺭ * ﻣQﺎ ﺗ̀Qﻌﺒ YـﺪYﻭ ﹶﻥ
ﺴ`
ﰲ ﻗﻮﻟﻪ ﴿ﻳQﺎ ﺻQﺎ OﺣQﺒ ﹺﻲ ﺍﻟ ﱢ
ﺤ ﹾﻜ Yﻢ ﺇﹺﻟSﺎ Oﻟ Sﻠ ـ Oﻪ
Oﻣ `ﻦ ﺩYﻭﹺﻧ Oﻪ ﹺﺇﻟSﺎ ﹶﺃ `ﺳﻤQﺎ ًﺀ Qﺳﻤﱠ̀ﻴﺘYﻤYﻮﻫQﺎ ﹶﺃ̀ﻧYﺘ `ﻢ ﻭQﺁﺑQﺎﺅYﻛﹸ `ﻢ ﻣQﺎ ﹶﺃ̀ﻧ Qﺰ ﹶﻝ ﺍﻟ Sﻠ Yﻪ ﺑﹺﻬQﺎ Oﻣ `ﻦ Yﺳ ﹾﻠﻄﹶﺎ wﻥ ﹺﺇ Oﻥ ﺍﹾﻟ Y
ﺱ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٢
ﻚ ﺍﻟﺪﱢﻳ Yﻦ ﺍﻟﹾ ﹶﻘﱢﻴﻢQ Yﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﻨﱠﺎ ﹺ
ﹶﺃ Qﻣ Qﺮ ﺃﹶﻟSﺎ ﺗ̀QﻌﺒYﺪYﻭﺍ ﹺﺇSﻟﺎ ﹺﺇﻳﱠﺎ Yﻩ ﹶﺫOﻟ Q
ﺃﻛﺪﻭﺍ zﺎ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ،٬ ﻭﻛﺬﺍ ﺁﻝ ﳏﻤﺪ ،٬ﻭﺗﻮﺟﺪ ﺃﻛﺜﺮ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻨﻬﻢ
ﻟﻜﻲ ﻻ ﻳﻀﻞ ﺷﻴﻌﺘﻬﻢ) .(١ﻭﻟﻜﻦ ﻟﻸﺳﻒ Þﻣ îﻦ ﻳﺪﱠﻋﻮﻥ ﺃ_ﻢ ﺷﻴﻌﺘﻬﻢ ﺍﺧﺘﺎﺭﻭﺍ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻜﻔﺮ
ﺑﺮﻭﺍﻳﺘﻬﻢ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ ﻭﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،٬ﻭﺍﺗﺒﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ،٬ﻓﺄﺿﻠﻮﻫﻢ ﻭﺧﻠﻄﻮﺍ
ﻋﻠﻴﻬﻢ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ،٬ﻓﻠﻢ ﻳﻌﺪ ﻋﻨﺪﻫﻢ ﻗﺎﻧﻮﻥ ﳌﻌﺮﻓﺔ ﺍﳊﺠﺔ ﻣﻦ ﺍﷲ ﻭﺧﻠﻴﻔﺔ ﺍﷲ ،٬ﻣﻊ ﺃﻥ ﻫﺬﺍ
ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﳌﻌﺮﻓﺔ ﺍﳊﺠﺔ ﻣﻦ ﺍﷲ ﻭﺧﻠﻴﻔﺔ ﺍﷲ ﻭﺍﻟﻮﺻﻲ ﺍﻟﺬﻱ ﳝﺘﺤﻦ ﺑﻪ ﺍﻟﻨﺎﺱ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،٬ﻭﻗﺪ ﺑﻴﻨﺘﻪ ﺑﻮﺿﻮﺡ ﻟﻌﻞ ﻣﻦ ﻳﺪﻋﻮﻥ ﺃ_ﻢ ﺷﻴﻌﺔ ﺁﻝ ﳏﻤﺪ ،٬ﻭﻋﺎﻣﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺩﻳﺎﻥ ﺍﻹﳍﻴﺔ،٬
ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻓﻴﻨﻘﺬﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ.
:ﺍﳌﺘﻮﺛﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ،٬ﺍﳌﺪﻋﻲ ﻟﻪ ،٬ﻣﺎ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ؟ ﻗﺎﻝ: ) (١ﻣﻨﻬﺎ :ﻋﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ،٬ﻗﺎﻝ) :ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ
Yﻳﺴﺄﻝ ﻋﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ،٬ﻗﺎﻝ :ﰒ ﺃﻗﺒﻞ ﻋﻠﻲ ﻓﻘﺎﻝ :ﺛﻼﺛﺔ ﻣﻦ ﺍﳊﺠﺔ ﱂ ﲡﺘﻤﻊ ﰲ ﺃﺣﺪ ﺇﻻ ﻛﺎﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻷﻣﺮ :ﺃﻥ
ﻳﻜﻮﻥ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﲟﻦ ﻛﺎﻥ ﻗﺒﻠﻪ ،٬ﻭﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺍﻟﺴﻼﺡ ،٬ﻭﻳﻜﻮﻥ ﺻﺎﺣﺐ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻈﺎﻫﺮﺓ (..ﺍﻟﻜﺎﰲ :ﺝ ١ﺹ ٢٨٤ﺡ.٢
ﰈ ﻳﻌﺮﻑ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ؟ ﻗﺎﻝ :ﺑﺎﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ ،٬ﻭﺍﻟﻌﻠﻢ ﻭﻋﻦ ﺍﳊﺮﺙ ﺑﻦ ﺍﳌﻐﲑﺓ ،٬ﻗﺎﻝ) :ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ
ﻭﺍﻟﻮﺻﻴﺔ( ﺑﺼﺎﺋﺮ ﺍﻟﺪﺭﺟﺎﺕ :ﺹ.٥٠٩
ﰈ ﻳﻌﺮﻑ ﺍﻹﻣﺎﻡ ؟ ﻗﺎﻝ :ﲞﺼﺎﻝ :ﺃﻭﳍﺎ ﻧﺺ ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﻋﻦ ﺃﰊ ﺍﳉﺎﺭﻭﺩ ،٬ﻗﺎﻝ) :ﺳﺄﻟﺖ ﺃﺑﺎ ﺟﻌﻔﺮ ﺍﻟﺒﺎﻗﺮ
ﻧﺼﺐ ﻋﻠﻴﹰﺎ ﻭﻋﺮﻓﻪ ﺍﻟﻨﺎﺱ ﺑﺎﲰﻪ ﻭﻋﻴﻨﻪ،٬ ﻋﻠﻴﻪ ،٬ﻭﻧﺼﺒﻪ ﻋﻠﻤﹰﺎ ﻟﻠﻨﺎﺱ ﺣﱴ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻢ ﺣﺠﺔ؛ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ
ﻳﻨﺼﺐ ﺍﻷﻭﻝ ﺍﻟﺜﺎﱐ ،٬ﻭﺃﻥ ﻳﺴﺄﻝ ﻓﻴﺠﻴﺐ ،٬ﻭﺃﻥ ﻳﺴﻜﺖ ﻋﻨﻪ ﻓﻴﺒﺘﺪﺉ (..ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ :ﺝ ٢٥ﺹ.١٤١ ﻭﻛﺬﻟﻚ ﺍﻷﺋﻤﺔ
٩٩ ................................... ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ /ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ
ﺇﺫﻥ ،٬ﻓﺼﺎﺣﺐ ﺍﳊﻖ ﺍﻹﳍﻲ ﺍﻟﻮﺻﻲ ﺍﳌﻌﺰﻱ) (١ﻷﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺭﺳﻠﻪ ،٬ﺍﻟﺬﻱ ﻳﺄﰐ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣ ـﺎﻥ
ﺇﺫﺍ ﺟﺎﺀ zﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ،٬ﻭﻫﻲ:
ﺃﻭﺻﻮﺍ ﺑﻪ ﻭﻧﺼﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻻﺳﻢ ﻭﺍﻟﺼﻔﺔ ﻭﺍﳌﺴﻜﻦ ،٬ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ :ﺃﻱ ﺃﻥ ﺍﳌﺎﺿﲔ
ﺑﺎﲰﻪ ،٬ﻭﺑﺼﻔﺘﻪ ﺃﻧﻪ ﺭﺍﻛﺐ ﺍﳉﻤ ـﻞ ،٬ﻭﲟﺴ ـﻜﻨﻪ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺮﺳﻮﻝ ﳏﻤﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺎﺿﲔ
ﻓﺎﺭﺍﻥ ﺃﻱ ﻣﻜﺔ ﻭﻣﺎ ﺣﻮﳍﺎ )ﻋﺮﻓﺎﺕ( ،٬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺻﻲ ﰲ ﺁﺧ ـﺮ ﺍﻟﺰﻣ ـﺎﻥ ﺑﺎﲰ ـﻪ
ﻭﺻﻔﺘﻪ ﻭﻣﺴﻜﻨﻪ ﻛﺜﲑﺓ.
ﳏﻤﺪ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ،٬ﻗﺎﻝ ﺗﻌﺎﱃ: ﻭﺟﺎﺀ ﺃﻳﻀﹰﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻛﻤﺎ ﺟﺎﺀ ﺭﺳﻮﻝ ﺍﷲ
ﺏ
ﲔ QﺭﺳYﻮ ﹰﻻ ﻣ̀Oﻨ Yﻬ `ﻢ ﻳ̀Qﺘﻠﹸﻮ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﺁﻳQﺎOﺗ Oﻪ QﻭYﻳ Qﺰﻛ¿ﻴ ﹺﻬ `ﻢ QﻭﻳQ Yﻌ ¿ﻠﻤYﻬYﻢ Yﺍﹾﻟ OﻜﺘQﺎ Q
ﺚ ﻓOﻲ ﺍﹾﻟﹸﺄ ﱢﻣﱢﻴ Q
﴿ﻫQ Yﻮ ﺍSﻟﺬOﻱ Qﺑ Qﻌ ﹶ
ﲔ﴾) ،٬(٢ﻭﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﺤ ﹾﻜ Qﻤ ﹶﺔ Qﻭﹺﺇ ﹾﻥ ﻛﹶﺎﻧYﻮﺍ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ ﹶﻟﻔOﻲ ﺿQﻼ ﹴﻝ ﻣYﹺﺒ ﹴ
ﻭQﺍﹾﻟ O
ﺍﳌﺮﺳﻞ ﰲ ﺍﻷﻭﻟﻴﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ.
) :ﻭﺃﻣﺎ ﺍﻵﻥ ﻓﺄﻧﺎ ﻣﺎﺿﻲ ﻟﻠﺬﻱ ﺃﺭﺳﻠﲏ ،٬ﻭﻟﻴﺲ ﺃﺣﺪ ﻣﻨﻜﻢ ﻳﺴﺄﻟﲏ ﺃﻳﻦ ﲤﻀﻲ ،٬ﻭﻟﻜﻦ ﻷﱐ ﻗﻠﺖ ﻟﻜﻢ ) (١ﻗﺎﻝ ﻋﻴﺴﻰ
ﻫﺬﺍ ﻗﺪ ﻣﻸ ﺍﳊﺰﻥ ﻗﻠﻮﺑﻜﻢ .ﻟﻜﻦ ﺃﻗﻮﻝ ﻟﻜﻢ ﺍﳊﻖ :ﺇﻧﻪ ﺧﲑ ﻟﻜﻢ ﺃﻥ ﺍﻧﻄﻠﻖ؛ ﻷﻧﻪ ﺇﻥ ﱂ ﺍﻧﻄﻠﻖ ﻻ ﻳﺄﺗﻴﻜﻢ ﺍﳌﻌﺰﻱ ،٬ﻭﻟﻜ ـﻦ
ﺇﻥ ﺫﻫﺒﺖ ﺃﹸﺭﺳﻠﻪ ﺇﻟﻴﻜﻢ ،٬ﻭﻣﱴ ﺟﺎﺀ ﺫﺍﻙ ﻳﺒﻜﺖ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺧﻄﻴﺌﺔ ،٬ﻭﻋﻠﻰ ﺑﺮ ،٬ﻭﻋﻠﻰ ﺩﻳﻨﻮﻧﺔ .ﺃﻣﺎ ﻋﻠﻰ ﺧﻄﻴﺌﺔ :ﻓ ـ )ﻷçﻢ
ﻻ ﻳﺆﻣﻨﻮﻥ ﰊ( ،٬ﻭﺃﻣﺎ ﻋﻠﻰ ﺑﺮ :ﻓ ـ )ﻷﱐ ﺫﺍﻫﺐ ﺇﱃ ﺃﰊ ﻭﻻ ﺗﺮﻭﻧﲏ ﺃﻳﻀﹰﺎ( ،٬ﻭﺃﻣﺎ ﻋﻠﻰ ﺩﻳﻨﻮﻧﺔ :ﻓ ـ )ﻷﻥ ﺭﺋﻴﺲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ(
ﻗﺪ ﺩﻳﻦ .ﺇﻥ ﱄ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﺃﻳﻀﹰﺎ ﻷﻗﻮﻝ ﻟﻜﻢ ،٬ﻭﻟﻜﻦ ﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﲢﺘﻤﻠﻮﺍ ﺍﻵﻥ ،٬ﻭﺃﻣﺎ ﻣﱴ ﺟﺎﺀ ﺫﺍﻙ )ﺭﻭﺡ ﺍﳊ ـﻖ(
ﻓﻬﻮ ﻳﺮﺷﺪﻛﻢ ﺇﱃ ﲨﻴﻊ ﺍﳊﻖ؛ ﻷﻧﻪ ﻻ ﻳﺘﻜﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ،٬ﺑﻞ ﻛﻞ ﻣﺎ ﻳﺴﻤﻊ ﻳﺘﻜﻠﻢ ﺑﻪ( ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ﺍﻹﺻﺤﺎﺡ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ.
) (٢ﺍﳉﻤﻌﺔ.٢ :
) (٣ﺍﳉﻤﻌﺔ.٣ :
�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﺪﻱ
............................................... ١٠٠ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼ
ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ :ﻭﻫﻫﻮ ﺍﳌﻄﺎﻟﺒﺔ ﲝﲝﺎﻛﻤﻴﺔ ﺍﷲ ﻭﺍﳌﻠﻚ ﺍﻹﳍﳍﻲ ،٬ﻓﻼﺑﺪ ﺃﻥ ﻳﺘﺤﻘﻖ ﰲ ﺍﻟﻮﺍﻗﻊ
ﺃﻣﺎ ﺮ
ﻌﺎﻗﺒﺔ ﺍﻷﻣﻮﺭ .ﻭﺍﳊﻤﺪﻭﻋﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﻌﺎ
ﻪ ﺑﺸﻜﻞ ﻳﺘﻮﺿﺢ ﻓﻴﻪﻪ ﺻﺎﺣﺐ ﺍﳊﳊﻖ ﺍﻹﳍﻲ ﻭﺣﺣﻜﻤﺘﻪ
ﺍﺍﳌﻌﺎﺵ ﻞ
ﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻓﻜﻞ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﺩﻋﻮﻮﺍ ﺇﱃ ﺣﺎﻛﻤﻴﻴﺔ ﺍﻟﻨﺎﺱ
ﻀﻞ ﺍﷲ ﺳﺒﺤ
ﷲ ﰎ ﻫﺬﺍ ﺑﻔﻀ
ﺽ ﺇﻻ ﺣﺣﺎﻛﻤﻴﺔ ﺻﻲ ﺑﻔﻀﻞ ﻣﻣﻦ ﺍﷲ ﻋﻠﻴﻪ ﱂ ﻳﺮ Þ ﺍﻟﺰﻣﺎﻥ ﺇﻻ ﺍﻟﻮﺻ
ﻭﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺷﻮﺭﻯ ﻭﺳﺳﻘﻴﻔﺔ ﺁﺧﺮ ﺰ
ﺍﻟﺬﻱ ﺑﻴﱠﻨﻪ ﳏﻤﺪ ﻭﻭﺁﻝ ﳏﻤﺪ ،٬ﺃﻣﺎ ﺍﻟﻌﻠﻤﻤﺎﺀ ﻏﲑ
ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﻭﻭﱂ ﳛﺪ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻱﺍﺍﷲ ﻭﻣﻠﻚ ﷲ
ﺑﻔﻀﻞ ﺧﻄﺔ ﺇﳍﻴﺔ ﳏﻜﻤﺔ ﺃﻥ ﺭﺍﺍﻓﻊ ﺭﺍﻳﺔ
ﺍﺍﻟﻌﺎﻣﻠﲔ ﻓﻘﺪ ﺧﺮﺟﻮﺍ ﻭﺣﺎﺎﺩﻭﺍ ﻋﻦ ﺟﺎﺩﺩﺓ ﺍﻟﺼﻮﺍﺏ ،٬ﻭﺗﺒﻴﱠﻦ ﻞ
ﺭﺭﺳﻮﻝ ﺍﷲ ﳏﻤﻤﺪ )ﺍﻟﺒﻴﻌﻴﻌﺔ ﷲ( ﻫﻮ ﻘ
ﻓﻘﻂ ﺍﻟﻮﺻﻲ.
ﺃﻣﺎ ﺍﳌﻌﺠﺰﺓ ﺍﳌﺎﺩﻳﺔ ﻓﻬﻲ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺣﺪﻫﺎ ﻃﺮﻳﻘﹰﺎ ﻹﳝﺎﻥ ﺍﻟﻨﺎﺱ ،٬ﺑ ـﻞ ﺍﷲ ﻻ ﻳﺮﺿ ـﻰ
zﻜﺬﺍ ﺇﳝﺎﻥ ﻣﺎﺩﻱ ﳏﺾ ،٬ﻭﻟﻮ ﻛﺎﻥ ﻳÞﻘﺒﻞ ﻟﻘﹶﺒﻞ ﺇﳝﺎﻥ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﺃﻥ ﺭﺃﻯ ﻣﻌﺠﺰﺓ ﻣﺎﺩﻳﺔ ﻗﺎﻫﺮﺓ ﻻ
ﺗﺆﻭﻝ ،٬ﻭﻫﻲ ﺍﻧﺸﻘﺎﻕ ﺍﻟﺒﺤﺮ ،٬ﻭﺭﺃﻯ ﻛﻞ ﺷﻖ ﻛﺎﻟﻄﻮﺩ ﺍﻟﻌﻈﻴﻢ ،٬ﻭﳌﺴﻪ ﺑﻴﺪﻩ ﻓﻘﺎﻝ﴿ :ﺁﻣ̀Qﻨﺖ Yﹶﺃﱠﻧﻪ Yﻻ
ﲔ﴾).(١
ﺖ ﹺﺑ Oﻪ QﺑﻨYﻮ ﹺﺇﺳ`ﺮﺍﺋﻴ ﹶﻞ QﻭﹶﺃﻧQﺎ Oﻣ Qﻦ ﺍﻟﹾﻤYﺴ` Oﻠ Oﻤ Q
ﹺﺇﹶﻟ Qﻪ ﹺﺇﻟSﺎ ﺍSﻟﺬOﻱ ﺁ QﻣQﻨ `
ﺴﺪOﻳ Qﻦ﴾).(٢
ﺖ Oﻣ Qﻦ ﺍﹾﻟ Yﻤ ﹾﻔ ِ
ﺖ ﻗﹶ̀ﺒﻞﹸ Qﻭﻛﹸ̀ﻨ Q
ﻭﻟﻜﻦ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﻫﺬﺍ ﺍﻹﳝﺎﻥ﴿ :ﺁﻟﹾﺂ ﹶﻥ Qﻭ ﹶﻗ `ﺪ Qﻋﺼ̀Qﻴ Q
ﻚ
ﻚ OﻟQﺘﻜﹸﻮ ﹶﻥ Oﻟ Qﻤ `ﻦ Qﺧ ﹾﻠ ﹶﻔ Q
ﻚ ﹺﺑQﺒ Qﺪﹺﻧ Q
ﻭﻗﺪ ﺗﺮﻙ ﺍﷲ ﺑﺪﻥ ﻓﺮﻋﻮﻥ ﺁﻳﺔ ﻟﻠﻨﺎﺱ ﻟﻴﺘﻔﻜﺮﻭﺍ﴿ :ﻓﹶﺎﹾﻟﻴ̀Qﻮ Qﻡ YﻧQﻨﺠﱢﻴ Q
ﺱ Qﻋ `ﻦ ﺁﻳQﺎOﺗﻨQﺎ ﹶﻟﻐQﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾) ،٬(٣ﻭﻟﻜﻦ ﻗﻠﻴﻞ ﻣﻦ ﺍﻧﺘﻔﻌﻮﺍ zﺬﻩ ﺍﻵﻳﺔ ﻭ ﴿ ﹶﻛﺜOﲑﹰﺍ
ﺁQﻳ ﹰﺔ Qﻭﹺﺇ Sﻥ ﹶﻛﺜOﲑﹰﺍ Oﻣ Qﻦ ﺍﻟﻨﱠﺎ ﹺ
ﺱ Qﻋ `ﻦ ﺁﻳQﺎOﺗﻨQﺎ ﹶﻟﻐQﺎ Oﻓﻠﹸﻮ ﹶﻥ﴾.
Oﻣ Qﻦ ﺍﻟﻨﱠﺎ ﹺ
ﻛﻤﺎ ﺃﻥ ﺍﳌﻌﺠﺰﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻟﻜﻞ ﻣﻦ ﻳﻄﻠﺒﻬﺎ ،٬ﻭ ﺇﻻ ﻵﻣﻦ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﺇﳝﺎﻧﹰﺎ ﻗﻬﺮﻳﹰﺎ
ﺍﺟﱪﻭﺍ ﻋﻠﻴﻪ ﲟﺎ ﻳﺮﻭﻥ ﻣﻦ ﻗﺪﺭﺓ ﻗﺎﻫﺮﺓ ﻻ ﻃﺎﻗﺔ ﳍﻢ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺘﻬﺎ ،٬ﻭﻟﻦ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﻻ ﺍﺳﺘﺴﻼﻣﹰﺎ
ﻟﻸﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻭﻟﻴﺲ ﺇﺳﻼﻣﹰﺎ ﻭﺗﺴﻠﻴﻤﹰﺎ ﻟﻠﻐﻴﺐ ،٬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﻐﻴﺐ ،٬ﻭﻟﻌﻞ ﻣﻦ ﺗﺪﺑﺮ ﰲ
ﻣﻌﺠﺰﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﳚﺪﻫﺎ ﲨﻴﻌﹰﺎ ﺟﺎﺀﺕ ﻣﺸﺎzﺔ ﳌﺎ ﺍﻧﺘﺸﺮ ﰲ ﺯﻣﺎ_ﻢ ،٬ﻓﻤﻮﺳﻰ ﻳﺄﰐ ﺑﺎﻟﻌﺼﺎ ﺍﻟﱵ
ﺗﺼﺒﺢ ﺃﻓﻌﻰ ﰲ ﺯﻣﻦ ﻓﻴﻪ ﻋﺸﺮﺍﺕ ﻳﻠﻘﻮﻥ ﻋﺼﻴﻬﻢ ﻓﺈﺫﺍ ﻫﻲ ﺃﻓﻌﻰ ﻛﻤﺎ ﳜﻴﻞ ﻟﻠﻨﺎﺱ ،٬ﻭﻛﺬﺍ ﻋﻴﺴﻰ
ﺟﺎﺀ ﻟﻴﺸﻔﻲ ﺍﳌﺮﺿﻰ ﰲ ﺯﻣﻦ ﺍﻧﺘﺸﺮ ﻓﻴﻪ ﺍﻟﻄﺐ ،٬ﻭﳏﻤﺪ ﻳﺄﰐ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻘﻮﻡ ﺍﺷﺘﻬﺮﻭﺍ ﺑﺎﻟﻜﻼﻡ
ﺠ Qﻌ ﹾﻠﻨQﺎ Yﻩ
ﻭﺍﻟﺸﻌﺮ ،٬ﻓﺎﻷﻣﺮ ﻭﻣﺎ ﻓﻴﻪ ﺃ_ﺎ ﺟﺎﺀﺕ ﻛﺬﻟﻚ ﻟﻠ÷ﺒﺲ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﻭﻟﹶ̀ﻮ Qﺟ Qﻌ ﹾﻠﻨQﺎ Yﻩ Qﻣﻠﹶﻜﹰﺎ ﹶﻟ Q
ﺴﻨQﺎ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﻣQﺎ Qﻳ ﹾﻠﹺﺒﺴYﻮ ﹶﻥ﴾).(٤
ﻼ Qﻭﹶﻟ ﹶﻠQﺒ `
Qﺭﺟ Yﹰ
ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﻠﺒﺲ ﻭﺍﳌﺸﺎzﺔ ﺇﻻ ﻟﺘﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺴﺎﺣﺔ ﻟﺘﺄﻭﻝ ﺍﳌﺘﺄﻭﻟﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ،٬
ﻭﻟﺘﺒﻘﻰ ﻣﺴﺎﺣﺔ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ،٬ﻭ ﺇﻻ ﻓﺎﻹﳝﺎﻥ ﺍﳌﺎﺩﻱ ﺍﶈﺾ ﻟﻴﺲ ﺇﳝﺎﻧﺎﹰ ،٬ﻭﻻ ﺇﺳﻼﻣﺎﹰ ،٬ﻭﻻ ﻳﻘﺒﻠ ـﻪ
ﺢ ﻻ ﻳ̀Qﻨ ﹶﻔﻊ YﺍSﻟﺬOﻳ Qﻦ ﹶﻛ ﹶﻔﺮYﻭﺍ ﹺﺇﳝQﺎYﻧ Yﻬ `ﻢ ﻭQﻻ Yﻫ `ﻢ ﻳ̀Yﻨ ﹶﻈﺮYﻭ ﹶﻥ﴾).(٥
ﺍﷲ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹸﻗ ﹾﻞ ﻳ̀Qﻮ Qﻡ ﺍﹾﻟﻔﹶ̀ﺘ ﹺ
ﻓﺎﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ،٬ﻭﻫﻮ ﺇﳝﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ،٬ﻭﻛﻠﻤﺎ ﻛ ـﺎﻥ
ﺍﻹﳝﺎﻥ ﻣﺸﻮﺑﹰﺎ ﺑﺂﻳﺔ ﺃﻭ ﺇﺷﺎﺭﺓ ﺃﻭ ﻛﺮﺍﻣﺔ ﺃﻭ ﻣﻌﺠﺰﺓ ﻣﺎﺩﻳﺔ ،٬ﻛﺎﻥ ﺃﺩﱏ ﻭﺃﻗ ـﻞ ،٬ﺣ ـﱴ ﺇﺫﺍ ﻛﺎﻧ ـﺖ
ﺍﳌﻌﺠﺰﺓ ﻗﺎﻫﺮﺓ ﻭﺗﺎﻣﺔ ﻭﻻ ﳝﻜﻦ ﺗﺄﻭﻳﻠﻬﺎ ،٬ﻋﻨﺪﻫﺎ ﻻ ﻳﻘﺒﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ،٬ﻛﻤﺎ ﱂ ﻳﻘﺒ ـﻞ ﺇﳝ ـﺎﻥ
ﻭﺇﺳﻼﻡ ﻓﺮﻋﻮﻥ ،٬ﻷﻥ ﻫﻜﺬﺍ ﺇﳝﺎﻥ ﻫﻮ ﺇﳝﺎﻥ ﻣﺎﺩﻱ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ.
ﺐ QﻭﻳYﻘOﻴﻤYﻮ ﹶﻥ ﺍﻟﺼﱠﻼ ﹶﺓ Qﻭ Oﻣﻤﱠﺎ Qﺭ Qﺯ ﹾﻗﻨQﺎ Yﻫ `ﻢ ﻳ̀Yﻨ Oﻔﻘﹸﻮ ﹶﻥ﴾).(١
﴿ﺍSﻟﺬOﻳ Qﻦ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ ﺑﹺﺎﹾﻟﻐ̀Qﻴ ﹺ
ﺸ Oﻔﻘﹸﻮ ﹶﻥ﴾).(٢
ﺐ Qﻭ Yﻫ `ﻢ Oﻣ Qﻦ ﺍﻟﺴﱠﺎ Qﻋ Oﺔ Yﻣ `
ﺨﺸ̀Qﻮ ﹶﻥ Qﺭﱠﺑ Yﻬ `ﻢ ﺑﹺﺎﹾﻟﻐ̀Qﻴ ﹺ
﴿ﺍSﻟﺬOﻳ Qﻦ Qﻳ `
ﺴ Oﻪ
ﺐ ﻭQﺃﹶﻗﹶﺎﻣYﻮﺍ ﺍﻟﺼﱠﻼ ﹶﺓ Qﻭ Qﻣ `ﻦ Qﺗ QﺰﻛSﻰ ﹶﻓﹺﺈﱠﻧﻤQﺎ QﻳQﺘ QﺰﻛSﻰ OﻟQﻨ ﹾﻔ ِ
ﺨﺸ̀Qﻮ ﹶﻥ Qﺭﱠﺑ Yﻬ `ﻢ ﺑﹺﺎﹾﻟﻐ̀Qﻴ ﹺ
﴿ﺇﹺﱠﻧﻤQﺎ ﺗ̀Yﻨ Oﺬﺭ YﺍSﻟﺬOﻳ Qﻦ Qﻳ `
ﺼﲑ.(٣)﴾Y
Qﻭﹺﺇﻟﹶﻰ ﺍﻟ Sﻠ Oﻪ ﺍﹾﻟ Qﻤ O
ﺐ﴾).(٥
ﺐ Yﻣﻨﹺﻴ ﹴ
ﺐ QﻭﺟQﺎ َﺀ ﹺﺑ ﹶﻘ ﹾﻠ ﹴ
ﺸ Qﻲ ﺍﻟ ﱠﺮ `ﺣ Qﻤ Qﻦ ﺑﹺﺎﹾﻟﻐ̀Qﻴ ﹺ
﴿ Qﻣ `ﻦ Qﺧ O
ﻂ Qﻭﹶﺃ̀ﻧ QﺰﹾﻟﻨQﺎ
ﺴOﺱ ﺑﹺﺎﹾﻟ Oﻘ `
ﺏ ﻭQﺍﹾﻟﻤOﻴﺰQﺍ ﹶﻥ OﻟQﻴﻘﹸﻮ Qﻡ ﺍﻟﻨﱠﺎ Y
ﺕ ﻭQﺃﹶ̀ﻧﺰQﻟﹾﻨQﺎ Qﻣ QﻌﻬYﻢ Yﺍﹾﻟ OﻜﺘQﺎ Q
﴿ﹶﻟ ﹶﻘ `ﺪ ﺃﹶ̀ﺭ Qﺳ ﹾﻠﻨQﺎ Yﺭ Yﺳ ﹶﻠﻨQﺎ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
ﻱ
ﺐ ﹺﺇ Sﻥ ﺍﻟ Sﻠ Qﻪ ﹶﻗ ـ ﹺﻮ ﱞ
ﺱ QﻭOﻟﻴ̀Qﻌ ﹶﻠ Qﻢ ﺍﻟ Sﻠ Yﻪ Qﻣ `ﻦ ﻳ̀QﻨﺼYﺮYﻩQ YﻭﺭYﺳ Yﹶﻠﻪ Yﺑﹺﺎﹾﻟﻐ̀Qﻴ ﹺ
ﺤﺪOﻳ Qﺪ ﻓOﻴ Oﻪ ﺑQﺄﹾﺱ NﺷQﺪOﻳﺪ NﻭQﻣQﻨQﺎ Oﻓﻊ YﻟOﻠﻨﱠﺎ ﹺ
ﺍﹾﻟ Q
ﻋQﺰﹺﻳﺰ.(٦)﴾N
ﺏ ﺍﻟﻌﺎﳌﲔ.
ﻭﺍﳊﻤﺪ ﷲ ﺭ ﱢ
ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍŸﻢ ﻳﻮﺳﻒ ﺃﺧﻮﺗﻪ ﺑﺎﻟﺴﺮﻗﺔ ﻭﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ﴿ﹶﺃ Sﺫ ﹶﻥ ﻣYﺆQﺫ¿ﻥﹲ﴾ ،٬ﻭﳝﻜ ـﻦ
ﺍﻟﻘﻮﻝ ﺇﻧﻪ ﺃﺭﺍﺩ ﺃ_ﻢ ﺳﺮﻗﻮﻩ ﻫﻮ ﻣﻦ ﺃﺑﻴﻪ ،٬ﺇﻻ ﺃﻧﻪ ﳚﺐ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺃ_ﻢ ﺃﺧﺬﻭﺍ ﻳﻮﺳﻒ ﻣﻦ ﺃﺑﻴ ـﻪ
ﺐ Qﻭﹺﺇﻧﱠﺎ ﹶﻟﻪ YﹶﻟﺤQﺎ Oﻓﻈﹸﻮ ﹶﻥ﴾) ،٬(٢ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻳﻮﺳﻒ ﺃﺭﺍﺩ ﺑﺘﺂﻣﺮ
ﺑﺈﺫﻧﻪ ﴿ﺃﹶ̀ﺭ Oﺳ ﹾﻠ Yﻪ Qﻣ QﻌﻨQﺎ ﻏﹶﺪﹰﺍ ﻳ̀QﺮQﺗ `ﻊ QﻭQﻳ ﹾﻠ Qﻌ `
ﺃﺧﻮﺗﻪ ﻹﺑﻌﺎﺩﻩ ﻋﻦ ﺃﺑﻴﻪ ﺑﺄﻧﻪ ﺳﺮﻗﺔ ،٬ﻭﻟﻜﻨﻪ ﺃﺭﺍﺩ ﻣﻊ ﻫﺬﺍ ﺳﺮﻗﺔ ﺃﻋﻈﻢ ﻭﺃﺧﻄﺮ ﻣﻦ ﻫﺬﻩ.
ﺣﺪﺩ ﺍﳌﺴﺮﻭﻕ ﴿ﻗﹶﺎﻟﹸﻮﺍ Qﻭﹶﺃ ﹾﻗQﺒﻠﹸﻮﺍ Qﻋﻠﹶ̀ﻴ ﹺﻬ `ﻢ ﻣQﺎﺫﹶﺍ Qﺗ ﹾﻔ OﻘﺪYﻭ ﹶﻥ * ﻗﹶ ـﺎﻟﹸﻮﺍ Qﻧ ﹾﻔ Oﻘ ـ Yﺪ ﰒ ﺇﻥ ﻳﻮﺳﻒ
ﲑ QﻭﹶﺃﻧQﺎ ﹺﺑ Oﻪ ﺯQﻋOﻴﻢ ،٬(٣)﴾Nﻓﺎﳌﺴ ـﺮﻭﻕ ﺇﺫﻥ ﳏ ـﺪﺩ )ﺻ ـﻮﺍﻉ
ﻚ QﻭOﻟ Qﻤ `ﻦ ﺟQﺎ َﺀ ﹺﺑ Oﻪ ﺣ̀Oﻤﻞﹸ Qﺑ Oﻌ ﹴ
ﻉ ﺍﹾﻟ Qﻤ Oﻠ O
ﺻﻮQﺍ Q
Y
ﺇﺧﻮﺗﻪ ﺑﺴ ـﺮﻗﺔ ( ،٬ﻭﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ :ﻛﻴﻒ ﻳﺘﻬﻢ ﻳﻮﺳﻒ ﺍﳌﻠﻚ( ،٬ﻭﺍﳌﺘﻬﻢ) :ﺇﺧﻮﺓ ﻳﻮﺳﻒ
ﺻﻮﺍﻉ ﺍﳌﻠﻚ ،٬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃ_ﻢ ﱂ ﻳﺴﺮﻗﻮﻩ ،٬ﺑﻞ ﻫﻮ ﻣﻦ ﻭﺿﻌﻪ ﰲ ﺭﺣﻞ ﺃﺧﻴﻪ ﺑﻨﻴﺎﻣﲔ ؟ ﻭﻳﻮﺳﻒ ﻻ
ﻳﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ،٬ﺑﻞ ﻳﺆﻛﺪ ﺑﺄﻧﻪ ﻫﻮ ﻣﻦ ﻳﺘﻜﻔﻞ ﺃﻣﺮ ﺍŸﺎﻣﻬﻢ ﺑﺎﻟﺴﺮﻗﺔ ﴿ QﻭﹶﺃﻧQﺎ ﹺﺑ Oﻪ ﺯQﻋ Oـﻴﻢ ،٬﴾Nﰒ
ﻳﺪﺍﻓﻊ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﺃ_ﻢ ﱂ ﻳﺄﺗﻮﺍ ﺃﺭﺽ ﻣﺼﺮ ﻟﻠﺴﺮﻗﺔ ،٬ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺳ ـﺎﺭﻗﲔ ﻓﻴﻤ ـﺎ
ﺽ Qﻭ Qﻣ ـﺎ
ﺴ Qﺪ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻣﻀﻰ ﺃﻭ ﻣﻌﺮﻭﻓﲔ zﺬﺍ ﺍ ﹸﳋﻠﻖ ﺍﻟﺴﻲﺀ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗQﺎﻟ Sﻠ Oﻪ ﹶﻟ ﹶﻘ `ﺪ Qﻋﻠ̀OﻤYﺘ `ﻢ ﻣQﺎ ﺟﹺﺌﹾﻨQﺎ OﻟﻨYﻔﹾ ِ
ﲔ﴾).(٤
ﹸﻛﻨﱠﺎ ﺳQﺎ ﹺﺭ Oﻗ Q
ﺇﱃ ﺍﻟﺘﻌﺮﻳﺾ zﻢ ﻭﻳﺘﻬﻤﻬﻢ ﻫﺬﻩ ﺍﳌﺮﺓ ﺑﺎﻟﻜﺬﺏ ،٬ﻓﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﺟﺌ ـﺘﻢ ﻭﻳﻌﻮﺩ ﻳﻮﺳﻒ
ﺑ ـ )ﺻﻮﺍﻉ ﺍﳌﻠﻚ ﻫﺬﻩ ﺍﳌﺮﺓ ﻟﻠﺴﺮﻗﺔ ،٬ﻓﺄﻧﺘﻢ ﻓﻴﻤﺎ ﻣﻀﻰ )ﻛﻨﺘﻢ ﺳﺎﺭﻗﲔ( ،٬ﻓﻤﺎﺫﺍ ﺃﺭﺍﺩ ﻳﻮﺳﻒ
ﻻ ﺍﻟﺴﻘﺎﻳﺔ( !؟ ﻭﻣﻦ ﻫﻮ ﺍﳌﻠﻚ ﺻﺎﺣﺐ ﺍﻟﺼﻮﺍﻉ ؟
ﱂ ﻳﺘﻬﻤﻬﻢ ،٬ﺑﻞ ﻫﻮ ﻣﺘﻴﻘﻦ ﺃ_ﻢ ﺳﺎﺭﻗﻮﻥ ،٬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻛﻤﺎ ﻗﺎﻝ ﻫ ـﻮ ﺍﳊﻘﻴﻘﺔ ﺃ ﹼﻥ ﻳﻮﺳﻒ
ﲔ﴾) (١ﺭﺩﹰﺍ ﻋﻠﻰ ﻗﻮﳍﻢQ ﴿ :ﻭﻣQﺎ ﹸﻛﱠﻨ ـﺎ
:ﺻﻮﺍﻉ ﺍﳌﻠﻚ ،٬ﺑﻞ ﻭﻛﻤﺎ ﺑﱠﻴﻦ ﰲ ﻗﻮﻟﻪ﴿ :ﻛﹸ̀ﻨYﺘ `ﻢ ﻛﹶﺎ Oﺫﹺﺑ Q
ﻟﻨﻌﺮﻑ ﻣﺎﺫﺍ ﺃﺭﺍﺩ ﻳﻮﺳ ـﻒ ﲔ﴾) ،٬(٢ﻭﺍﻵﻥ ﻧﻌﻮﺩ ﺇﱃ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﺳQﺎ ﹺﺭ Oﻗ Q
ﺑﺎﻟﺼﻮﺍﻉ ،٬ﻭﻣﻦ ﻫﻮ ﺍﳌﻠﻚ ﺻﺎﺣﺐ ﺍﻟﺼﻮﺍﻉ ،٬ﻭﻛﻴﻒ ﺃﻥ ﻳﻮﺳﻒ ﻫﻮ ﺍﳌﺨ ﱠﻮﻝ ﺑﺎﻟﺼﻮﺍﻉ ﻭﺍﻟﻜﻴﻞ ﺑﻪ
ﻟﻠﻨﺎﺱ ﺩﻭﻥ ﻏﲑﻩ ﴿ QﻭﹶﺃﻧQﺎ ﹺﺑ Oﻪ ﺯQﻋOﻴﻢ ،٬﴾Nﺃﻭ ﻟﻮ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻫﻜﺬﺍ :ﻣﺎﺫﺍ ﺳﺮﻕ ﺇﺧﻮﺓ ﻳﻮﺳ ـﻒ
ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﻣﺴﲑﺗﻪ ؟
ﺭﲟﺎ ﻻ ﻳﺼﻌﺐ ﺍﻵﻥ ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﻟﺼﻮﺍﻉ ﻫﻮ ﺍﻟﻮﻻﻳﺔ ،٬ﺃﻭ ﻗﻞ ﺧﻼﻓﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﺍﻟﱵ ﻫﻲ ﻣﻘﺎﻡ
ﻭﻣﻨﻌ ـﻮﻩ ﺃﻥ ،٬ﻓﻘﺪ ﺳﺮﻗﻮﺍ ﻣﻘﺎﻡ ﻳﻮﺳﻒ ﻛﻮﻧﻪ ﻭﺻﻲ ﻳﻌﻘﻮﺏ ﺃﻭ ﻣﻨﺼﺐ ﻳﻮﺳﻒ
ﻳﻜﻴﻞ ﻟﻠﻨﺎﺱ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﳊﻖ ﻭﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ،٬ﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻜﻴﻞ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻠﻒ ﻳﻮﺳ ـﻒ
ﻓﻬﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ )ﺍﳌﻠﻚ(.
ﻹﺧﻮﺗﻪ ﻛﺎﻥ ﰲ ﻣﻜﺎﻧﻪ ،٬ﻓﻬﻢ ﺳﺎﺭﻗﻮﻥ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﺻﻮﺍﻉ ﺍﳌﻠ ـﻚ ﺇﺫﻥ ،٬ﻓﺎŸﺎﻡ ﻳﻮﺳﻒ
ﺍﳌﺴﺘﺨﻠﻒ ﻋﻠﻴﻪ. ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻣﻦ ﻳﻮﺳﻒ
. ﻭﺇﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﺣﺎﺩﺛﺔ ﺃﺧﺮﻯ ﺭﲟﺎ ﺗﺘﻮﺿﺢ ﺍﻟﺼﻮﺭﺓ ﺃﻛﺜﺮ ﰲ ﻣﺴﲑﺓ ﻳﻮﺳﻒ
ﺴ ـ ﱠﻮﺭYﻭﺍ
ﺼ ـ ﹺﻢ ﹺﺇ ﹾﺫ Qﺗ Q
ﺨ `
Q ﴿ :ﻭ Qﻫ ﹾﻞ ﹶﺃQﺗ ـﺎ Qﻙ QﻧQﺒ ـﹸﺄ ﺍﹾﻟ Q ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻗﺺ ﺣﺎﺩﺛﺔ ﺍﻣﺘﺤﺎﻥ ﺩﺍﻭﺩ
ﺾ
ﻀﻨQﺎ Qﻋﻠﹶﻰ ﺑ̀Qﻌ ﹴ
ﺼﻤQﺎ Oﻥ QﺑﻐQﻰ ﺑ̀Qﻌ Y
ﻒ Qﺧ `
ﺨ `
ﻉ ﻣ̀Oﻨ Yﻬ `ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻻ Qﺗ Q
ﺏ * ﹺﺇ ﹾﺫ Qﺩ Qﺧﻠﹸﻮﺍ Qﻋﻠﹶﻰ ﺩQﺍﻭQ Yﺩ ﹶﻓ ﹶﻔ ﹺﺰ Q
ﺤﺮQﺍ Q
ﺍﹾﻟ Oﻤ `
ﺴﻌYﻮ ﹶﻥ
ﻁ * ﹺﺇ Sﻥ Qﻫﺬﹶﺍ ﺃﹶﺧOﻲ ﹶﻟﻪ YﺗOﺴ`ﻊQ NﻭOﺗ `
ﺼﺮQﺍ O
ﻂ ﻭQﺍ̀ﻫ OﺪﻧQﺎ ﹺﺇﻟﹶﻰ QﺳﻮQﺍ ِﺀ ﺍﻟ ﱢ
ﺸ Oﻄ ﹾ
ﺤ ﱢﻖ ﻭQﻻ Yﺗ `
ﻓﹶﺎ `ﺣ ﹸﻜ `ﻢ ﺑ̀QﻴQﻨﻨQﺎ ﺑﹺﺎﹾﻟ Q
ﻚ ﹺﺑﺴ YـﺆQﺍ ﹺﻝ
ﺏ * ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ـ `ﺪ ﹶﻇ ﹶﻠ Qﻤ ـ Q
ﺨﻄﹶﺎ ﹺ
ﺠ ﹰﺔ QﻭOﻟ Qﻲ ﻧ̀QﻌﺠQﺔﹲ ﻭQﺍﺣOﺪQﺓﹲ ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﻛﹾﻔOﻠﹾﻨﹺﻴﻬQﺎ Qﻭ Qﻋ ﱠﺰﻧﹺﻲ ﻓOﻲ ﺍﹾﻟ O
ﻧ̀Qﻌ Q
ﺾ ﺇﹺﻟSﺎ ﺍSﻟﺬOﻳ Qﻦ ﺁﻣQﻨYﻮﺍ Qﻭ Qﻋ Oﻤﻠﹸﻮﺍ
ﺨ ﹶﻠﻄﹶﺎ ِﺀ ﹶﻟﻴ̀QﺒﻐOﻲ ﺑ̀QﻌﻀYﻬ` Yﻢ Qﻋﻠﹶﻰ ﺑ̀Qﻌ ﹴ
ﻚ ﹺﺇﻟﹶﻰ ﹺﻧﻌQﺎ ﹺﺟ Oﻪ Qﻭﹺﺇ Sﻥ ﹶﻛﺜOﲑﹰﺍ Oﻣ Qﻦ ﺍﹾﻟ Y
ﺠOﺘ Q
ﻧ̀Qﻌ Q
ﺏ * ﹶﻓ Qﻐﻔﹶ̀ﺮﻧQﺎ ﹶﻟ ـ Yﻪ
ﺕ ﻭQﻗﹶﻠOﻴﻞﹲ ﻣQﺎ Yﻫ `ﻢ Qﻭ ﹶﻇ ﱠﻦ ﺩQﺍ Yﻭ Yﺩ ﹶﺃﱠﻧﻤQﺎ ﹶﻓQﺘﻨﱠﺎ Yﻩ ﻓﹶﺎ `ﺳﺘ̀Qﻐ ﹶﻔ Qﺮ QﺭﱠﺑﻪQ Yﻭ Qﺧ ﱠﺮ ﺭQﺍﻛOﻌﹰﺎ QﻭﹶﺃﻧQﺎ Q
ﺍﻟﺼﱠﺎOﻟﺤQﺎ O
ﺽ ﻓﹶﺎ `ﺣ ﹸﻜ `ﻢ ﺑ̀Qﻴ Qﻦ
ﺏ * ﻳQﺎ ﺩQﺍ Yﻭ Yﺩ ﹺﺇﻧﱠﺎ Qﺟ Qﻌ ﹾﻠﻨQﺎ Qﻙ QﺧﻠOﻴ ﹶﻔ ﹰﺔ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺴ Qﻦ ﻣQﺂ ﹴ
ﻚ Qﻭﹺﺇ Sﻥ ﹶﻟﻪ Yﻋ̀Oﻨ QﺪﻧQﺎ ﹶﻟ Yﺰﹾﻟﻔﹶﻰ Qﻭﺣ` Y
ﹶﺫOﻟ Q
ﻀﻠŠﻮ ﹶﻥ Qﻋ `ﻦ Qﺳﺒﹺﻴ ﹺﻞ ﺍﻟ Sﻠ Oﻪ ﹶﻟ Yﻬ ـ `ﻢ
ﻚ Qﻋ `ﻦ Qﺳﺒﹺﻴ ﹺﻞ ﺍﻟ Sﻠ Oﻪ ﹺﺇ Sﻥ ﺍSﻟﺬOﻳ Qﻦ Qﻳ O
ﻀ Sﻠ Q
ﺤ ﱢﻖ ﻭQﻻ Qﺗﱠﺘﹺﺒ ﹺﻊ ﺍﹾﻟ QﻬﻮQﻯ ﹶﻓﻴO Y
ﺱ ﺑﹺﺎﹾﻟ Q
ﺍﻟﻨﱠﺎ ﹺ
ﺏ﴾).(١
ﺤﺴQﺎ ﹺ
ﻋQﺬﹶﺍﺏ NﺷQﺪOﻳﺪ NﹺﺑﻤQﺎ ﻧQﺴYﻮﺍ ﻳ̀Qﻮ Qﻡ ﺍﹾﻟ O
ﻭﻫﻨﺎ ﳚﺐ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻥ ﺍﻟﺘﺴ Ñﻮﺭ ﺃﻱ ﻋﺒﻮﺭ ﺍﳉﺪﺍﺭ ﻻ ﻳﺼﺢ ﻋﻠﻰ ﻣﻦ ﻳﻘﻒ ﰲ ﺍﶈﺮﺍﺏ ،٬ﻷﻧﻪ
ﻟﻴﺲ ﺳﻮﺭﹰﺍ ﺑﻞ ﺩﺍﺧﻞ ﺑﻴﺖ ﺍﻟﻌﺒﺎﺩﺓ.
ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺮﺍﺳﺔ ﺷﺪﻳﺪﺓ ،٬ﻓﻼ ﳝﻜﻦ ﺍﺟﺘﻴﺎﺯﻫﺎ؛ ﻷﻧﻪ ﻣ ـﻦ ﺿ ـﻤﻦ ﰒ ﺇ ﹼﻥ ﻣﻜﺎﻥ ﺩﺍﻭﺩ
ﺼﻤQﺎ Oﻥ Qﺑ Qﻐ ـﻰ
ﻒ Qﺧ `
ﺨ `
ﻓﺰﻉ ﻣﻨﻬﻢ ﻭﻫﻢ ﻃﻤﺌﻨﻮﻩ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﻻ Qﺗ Q ﺍﳊﺮﺱ ﻣﻼﺋﻜﺔ ﺍﷲ .ﻭﻟﺬﺍ ﻓﺪﺍﻭﺩ
ﻁ﴾) .(٢ﻭﻛ ـﻮﻥ
ﺼﺮQﺍ O
ﻂ ﻭQﺍ̀ﻫ OﺪﻧQﺎ ﹺﺇﻟﹶﻰ QﺳﻮQﺍ ِﺀ ﺍﻟ ﱢ
ﺸ Oﻄ ﹾ
ﺤ ﱢﻖ ﻭQﻻ Yﺗ `
ﺾ ﻓﹶﺎ `ﺣ ﹸﻜ `ﻢ ﺑ̀QﻴQﻨﻨQﺎ ﺑﹺﺎﹾﻟ Q
ﻀﻨQﺎ Qﻋﻠﹶﻰ ﺑ̀Qﻌ ﹴ
ﺑ̀Qﻌ Y
ﺍﶈﺮﺍﺏ )ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ( ﻫﻮ ﻣﻜﺎﻥ ﻇﻬﻮﺭ ﺍﳋﺼﻤﲔ ،٬ﻳﺪﻝ ﻋﻠﻰ ﺃ_ﻤﺎ ﺃﺗﻴﺎ ﻣﻦ ﺟﻬﺔ ﺍﷲ ﺳ ـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،٬ﺃﻱ ﻣﻦ ﺍﻟﻐﻴﺐ ﻓﻬﻤﺎ ﻣﻠﻜﺎﻥ ﻭﻟﻴﺴﺎ ﺇﻧﺴﺎﻧﲔ .ﻓﺘﺴﻮﺭﳘﺎ ﻣﻦ ﺍﻵﺧﺮﺓ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺟﻬ ـﺔ
ﺍﻟﻌﺒﺎﺩﺓ )ﺍﶈﺮﺍﺏ(.
ﻓﺎﻟﺴﺆﺍﻝ :ﻛﻴﻒ ﻳ ﱠﺪﻋﻲ ﻣﻠﻚ ﺃﻧﻪ ﳝﻠﻚ ﻧﻌﺎﺟﺎﹰ ،٬ﻭﻣﺎﻝ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺎﻝ ﺍﻟﻨﻌﺎﺝ ؟ ﻭﳌﺎﺫﺍ ﺍﺧﺘﺼ ـﻤﺎ
ﻭﻣﺎ ﻫﻲ ﺧﺼﻮﻣﺘﻬﻤﺎ ؟
،٬ ﺇﺫﻥ ،٬ﺍﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻗﻀﻴﺔ ﻧﻌﺎﺝ ،٬ﻛﻤﺎ ﻳﺘﻮﻫﻢ ﻣﻦ ﻳﺴﻤﻊ ﻗﺼ ـﺔ ﺍﳌﻠﻜ ـﲔ ﻣ ـﻊ ﺩﺍﻭﺩ
ﻓﺎﳌﻼﺋﻜﺔ ﻣﻌﺼﻮﻣﻮﻥ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣﻬﻢ ﻓﻴﻪ ﻛﺬﺏ ،٬ﻛﻤﺎ ﺃ_ﻢ ﻣﻦ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ﻓ ـﻼ
ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺭﻋﺎﺓ ﺃﻏﻨﺎﻡ ﻭﳜﺘﺼﻤﻮﻥ ﰲ ﻧﻌﺠﺔ.
،٬ﻛﻤﺎ ﺃﻣﺮﻫﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺃﺣ ـﺪﳘﺎ ﻭﺍﳊﻘﻴﻘﺔ ،٬ﺃﻥ ﺍﳌﻠﻜﲔ ﺟﺎﺀﺍ ﻻﻣﺘﺤﺎﻥ ﺩﺍﻭﺩ
ÚﺧØﻠﻖ ﻣﻦ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰﹰﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) ،٬ﺇﻥ ﷲ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰ ـﹰﺎ ﻣ ـﻦ
ﺃﺣﺼﺎﻫﺎ ﺩﺧﻞ ﺍﳉﻨﺔ( ) ،٬(١ﻓﺎﳌﻼﺋﻜﺔ Úﺧﻠﻘﻮﺍ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ،٬ﻛﻤﺎ ﻗ ـﺪﻣﺖ ﻓﻴﻤ ـﺎ ﻣﻀ ـﻰ ﻣ ـﻦ
ﻼ
ﺽ ﺟQﺎ Oﻋ ﹺﻞ ﺍﹾﻟﻤQﻼOﺋ ﹶﻜ Oﺔ ﺭYﺳ Yﹰ
ﺕ ﻭQﺍﹾﻟﺄﹶ̀ﺭ ﹺ ﺍﳌﺘﺸﺎzﺎﺕ) ،٬(٢ﻭﻛﻞ ﺍﺳﻢ ﺟﻨﺎﺡ ﴿ﺍﹾﻟﺤ̀Qﻤ Yﺪ Oﻟ Sﻠ Oﻪ ﻓﹶﺎ Oﻃ ﹺﺮ ﺍﻟ ﱠ
ﺴﻤQﺎﻭQﺍ O
ﺨ ﹾﻠ ﹺﻖ ﻣQﺎ QﻳﺸQﺎ ُﺀ ﹺﺇ Sﻥ ﺍﻟ Sﻠ Qﻪ Qﻋﻠﹶﻰ ﹸﻛ ¿ﻞ Qﺷ `ﻲ ٍﺀ ﹶﻗﺪOﻳﺮٌ﴾)،٬(٣
ﻉ Qﻳﺰﹺﻳ Yﺪ ﻓOﻲ ﺍﹾﻟ Q
ﺙ Qﻭ YﺭﺑQﺎ Q
ﺤ wﺔ Qﻣ ﹾﺜﻨQﻰ Qﻭﺛﹸﻼ ﹶ
ﺃﹸﻭﻟOﻲ ﹶﺃ `ﺟﹺﻨ Q
ﻭﺍﻟﺜﺎﱐ Úﺧﻠﻖ ﻣﻦ ﺍﺳﻢ ﻭﺍﺣﺪ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﻏﲑ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﲔ ،٬ﻭﲢﺖ ﻛﻞ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﻠﻜ ـﲔ
ﻣﻼﺋﻜﺔ ،٬ﻓﻬﻤﺎ ﻗﺎﺩﺓ ﳌﻼﺋﻜﺔ ﺩﻭ_ﻢ ،٬ﻓﺼﺎﺣﺐ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﲔ ﺍﲰﹰﺎ ﻳﻘﻮﺩ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﻧﻮﻋﹰﺎ ﻣﻦ
ﺍﳌﻼﺋﻜﺔ ،٬ﻷﻧﻪ ﻳﻌﺮﻑ ﺃﲰﺎﺀﻫﻢ ،٬ﻭﻻ ﺃﻗﺼﺪ ﺑﺎﻻﺳﻢ ﻫﻨﺎ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﳌﻌﲎ ،٬ﺑﻞ ﺣﻘﻴﻘﺔ ﺍﻻﺳﻢ ﺍﳌﻤﻜﻨﺔ
ﻟﻠﻤﺨﻠﻮﻕ .ﻭﻫﺬﺍ ﺍﳌﻠﻚ ﻃﻠﺐ ﻣﻦ ﺍﳌﻠﻚ ﺍﻵﺧﺮ ﺃﻥ ﻳﻌﻠﻤﻪ ﻭﻳﻌﺮﻓﻪ ﺣﻘﻴﻘﺔ ﺍﺳﻢ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻘ ـﻮﺩﻩ
ﻫﻮ ،٬ﻭﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﻣﻌﺮﻓﺔ ﺍﺳﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻨﻪ ﺍﳌﻠﻚ ،٬ﻭﲟﺎ ﺍﻧﻪ ﺃﻱ ﺍﳌﻠﻚ ﺻﺎﺣﺐ ﺍﻟﺘﺴ ـﻌﺔ
ﻭﺍﻟﺘﺴﻌﲔ ﺍﲰﹰﺎ ﱂ ﻳﻜﻦ ﳐﻠﻮﻗﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﻢ ،٬ﻓﻬﻮ ﻏﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ،٬ﻷﻥ ﻓﻄﺮﺗﻪ ﱂ ﻳﻮﺩﻉ
ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻻﺳﻢ .ﺇﺫﻥ ،٬ﻓﻬﻮ ﻏﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻘﻮﺩﻩ ﺍﳌﻠﻚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺬﻱ Úﺧﻠﻖ ﻣﻦ
ﺍﺳﻢ ﳚﻬﻠﻪ ﺍﳌﻠﻚ ﺍﻷﻭﻝ.
ﻭﻗﺪ ﻃﻠﺐ ﺍﳌﻠﻚ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﻠﻚ ﺍﻟﺜﺎﱐ ﺗﻌﺮﻳﻔﻪ ﺍﻻﺳﻢ ﺑﺄﻣﺮ ﺍﷲ ﴿ﻻ ﻳQﺴ`ﺒﹺﻘﹸﻮQﻧﻪ Yﺑﹺﺎﹾﻟﻘﹶ̀ﻮ ﹺﻝ Qﻭ Yﻫ ـ `ﻢ
ﹺﺑﺄﹶ̀ﻣ ﹺﺮ Oﻩ ﻳ̀Qﻌ Qﻤﻠﹸﻮ ﹶﻥ﴾).(٤
ﻭﻋÑﺒﺮ ﺍﳌﻠﻚ ﻋﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﲔ ﻭﻋﻦ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻘﻮﺩﻩ ﺑﺎﻟﻨﻌﺎﺝ؛ ﻷﻥ ﺍﻷﻏﻨﺎﻡ ﻫﻲ
ﺃﻛﺜﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺮﻋﻴﺔ ﺳﻼﺳﺔ ﰲ ﺍﻟﻘﻴﺎﺩﺓ ﻭﻃﺎﻋﺔ ﻟﺮﺍﻋﻴﻬﺎ ﻭﻗﺎﺋﺪﻫﺎ ،٬ﻛﻤﺎ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺳﻠﺴﻮ
ﺍﻟﻘﻴﺎﺩﺓ ﻭﻻ ﻳﻌﺼﻮﻥ ﻗﺎﺋﺪﻫﻢ ،٬ﻭﻫﺬﺍ ﻫﻮ ﺃﺳﻠﻮﺏ ﺇﻳﺼﺎﻝ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﳌﻠﻜﻮﺕ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ
ﺍﳉﺴﻤﺎﱐ ،٬ﻭﻫﻮ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻤﺜﻞ ﲟﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،٬ﻟﻴﺴﻬﻞ ﻓﻬﻢ ﺍﳌﻌﻠﻮﻣﺔ ﻭﺍﳋﱪ ﺍﳌﻠﻜﻮﰐ،٬
) (١ﻋﻦ ﺍﻟﺼﺎﺩﻕ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ،٬ﻋﻦ ﺃﺑﻴﻪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ،٬ﻋﻦ ﺃﺑﻴﻪ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ،٬ﻋﻦ ﺃﺑﻴﻪ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ،٬ﻋﻦ ﺃﺑﻴﻪ
:ﺇﻥ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰﹰﺎ ﻣﺎﺋﺔ ﺇﻻ ﻭﺍﺣﺪﹰﺍ ،٬ﻣﻦ ،٬ﻗﺎﻝ) :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ
ﺃﺣﺼﺎﻫﺎ ﺩﺧﻞ ﺍﳉﻨﺔ (..ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ :ﺹ.١٩٤
) (٢ﺍﻧﻈﺮ :ﺍﳌﺘﺸﺎzﺎﺕ :ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ /ﺟﻮﺍﺏ ﺳﺆﺍﻝ ).(٦٤
) (٣ﻓﺎﻃﺮ.١ :
) (٤ﺍﻷﻧﺒﻴﺎﺀ.٢٧ :
١٠٧ ................................... ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﳌﺮﺳﻠﲔ /ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ
ﻹﻧﺴﺎﻥ ،٬ﻓﻬﻢ ﻳﺴﺘﺨﺪﻣﻮﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﻨﻌﺎﺝ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﻳﺮﻳﻬﺎ ﺍﳌﻼﺋﻜﺔ
ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺮﻋﻴﺔ ﻭﺍﻷﺗﺒﺎﻉ ،٬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﳍﺎﺩﻱ ،٬ﻭﺍﻟﺸﺎﻱ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﳍﻢ،٬
ﻭﻫﻜﺬﺍ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺭﻣﻮﺯﹰﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺴﻤﺎﱐ ﻟﺒﻴﺎﻥ ﺍﳌﻌﺎﱐ ،٬ﻓﺎﻟﻨﻌﺎﺝ ﺗﺮﻣﺰ ﺇﱃ ﻣﻼﺋﻜﺔ
ﻳﻘﻮﺩﻫﻢ ﻫﺬﺍﻥ ﺍﳌﻠﻜﺎﻥ.
ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜ ـﻼﻡ ﺍﻷﻧﺒﻴ ـﺎﺀ ﻭﺍﳌﻼﺋﻜ ـﺔ ،٬ﺃﻣ ـﺎ ﺍﻟﻘ ـﺮﺁﻥ ﻓﻬ ـﻮ ﻛ ـﻼﻡ ﺍﷲ ﺳ ـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﻭﺍﷲ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ،٬ﻓﻜﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﻛﻜﻼﻡ ﺍﻟﺒﺸﺮ ﻭﻻ ﲡﺮﻱ ﻋﻠﻴﻪ ﻗﻮﺍﻋﺪ ﻛﻼﻡ
ﺍﻟﺒﺸﺮ ،٬ﺑﻞ ﻛﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﻛﻼﻡ ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ.
﴿ﻗﹶﺎ ﹶﻝ QﻣﻌQﺎ ﹶﺫ ﺍﻟ Sﻠ Oﻪ ﹶﺃ ﹾﻥ Qﻧ ﹾﺄﺧ Yﹶﺬ ﹺﺇﻟSﺎ Qﻣ `ﻦ ﻭQﺟQﺪ`ﻧQﺎ QﻣﺘQﺎ QﻋﻨQﺎ ﻋ̀Oﻨ Qﺪﻩ Yﺇﹺﻧﱠﺎ ﺇﹺﺫﹰﺍ ﹶﻟﻈﹶﺎOﻟﻤYﻮ ﹶﻥ﴾).(١
ﳌﺎﺫﺍ ﺍﺳﺘﻌﺎﺫ ﻳﻮﺳﻒ ﺑﺎﷲ ﺃﻥ ﻳﺄﻭﻱ ﺇﻟﻴﻪ ﺃﺣﺪﻫﻢ ؟ ﻭﻣﺎ ﻫﻮ ﻣﺘﺎﻉ ﻳﻮﺳﻒ ؟
ﻭﻟﻮ ﻛﺎﻥ ﻳﻮﺳﻒ ﺍﺳﺘﻌﺎﺫ ﺑﺎﷲ ﺃﻥ ﻳﺄﺧﺬ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﻟﺴﻘﺎﻳﺔ )ﺍﻟﻜﻴﻞ( ،٬ﻓﺈﻧﻪ ﺃﻛﺪ ﺍ Ÿـﺎﻡ
ﺑﻨﻴﺎﻣﲔ ﺑﺄﻧﻪ ﺳﺎﺭﻕ zﺬﺍ ﺍﻟﻜﻼﻡ ،٬ﻣﻊ ﺃﻥ ﺑﻨﻴﺎﻣﲔ ﱂ ﻳﻜﻦ ﺳﺎﺭﻗﹰﺎ.
ﺷﻲﺀ ﺁﺧﺮ ﻏﲑ ﺍﻟﺴﻘﺎﻳﺔ ﻭﺍﻟﻜﻴﻞ ،٬ﺑﻞ ﻫﻮ ﺍﻟﻮﻻﻳ ـﺔ ﻟ ـﻮﱄ ﺍﷲ ﻓﺎﳊﻖ ،٬ﺃﻥ ﻣﺘﺎﻉ ﻳﻮﺳﻒ
ﻭﺍﻻﻋﺘﺮﺍﻑ ﲝﺎﻛﻤﻴﺔ ﺍﷲ ﻭﺍﻟﺴﺠﻮﺩ ﳋﻠﻴﻔﺘﻪ ﰲ ﺃﺭﺿﻪ.
ﻼ ،٬ﻭﱂ ﻳﺸ ـﺘﺮﻙ ﰲ ﺟﺮﳝ ـﺔ ﻭﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﹰﺍ ﺇﻻ ﰲ ﻗﻠﺐ ﺑﻨﻴﺎﻣﲔ؛ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻣﻌﻬﻢ ﺃﺻ ﹰ
ﺑﺄﻧﻪ ﺧﻠﻴﻔ ـﺔ ﺍﷲ ﰲ ﺃﺭﺿ ـﻪ .ﺇﺫﻥ،٬ ،٬ﻓﻬﻮ ﻳﻘﺮ ﻷﺧﻴﻪ ﻳﻮﺳﻒ ﺍﻏﺘﺼﺎﺏ ﻣﻘﺎﻡ ﻳﻮﺳﻒ
ﻫﻮ ﺍﻟﺪﻳﻦ ﻭﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ. ﻓﻤﺘﺎﻉ ﻳﻮﺳﻒ ﻣﻮﺟﻮﺩ ﰲ ﻗﻠﺐ ﺑﻨﻴﺎﻣﲔ؛ ﻷﻥ ﻣﺘﺎﻉ ﻳﻮﺳﻒ
ﻳﻘﻮﻝ :ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻧﺄﺧﺬ ﺇﻻ ﻣﻦ ﻭﺟﺪﻧﺎ ﻣﺘﺎﻋﻨﺎ ﻋﻨﺪﻩ ،٬ﻭﻣﺘﺎﻉ ﻭﻛﺬﻟﻚ ﺍﳌﻬﺪﻱ ﺍﻟﻘﺎﺋﻢ
ﺍﳌﻬﺪﻱ ﺍﻟﻘﺮﺁﻥ ،٬ﻓﻬﻮ ﻳﻨﺘﻘﻲ ﺃﺻﺤﺎﺑﻪ ﻭﺃﻧﺼﺎﺭﻩ ﳑﻦ ﲪﻠﻮﺍ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻠﻮzﻢ ،٬ﻓﻸ_ﻢ ﲪﻠﻮﺍ ﻣﺘ ـﺎﻉ
ﺍﳌﻬﺪﻱ ﻭﱂ ﻳﺮﺿﻮﺍ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺷﺮﻛﺎﺀ ﰲ ﺟﺮﳝﺔ ﺇﻗﺼﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺻﺎﺣﺒﻪ ﺍﳌﻬﺪﻱ ،٬ﺍﺳ ـﺘﺤﻘﻮﺍ ﺃﻥ
ﻳﻜﻮﻧﻮﺍ ﺃﺻﺤﺎﺏ ﻭﺃﻧﺼﺎﺭ ﺍﳌﻬﺪﻱ ،٬ﻭﱂ ﻭﻟﻦ ﻳﻜﻮﻥ ﲪﻠﻬﻢ ﻫﺬﺍ ﻫﻴﻨﹰﺎ ﺃﻭ ﺧﻔﻴﻔﹰﺎ ﰲ ﳎﺘﻤﻊ ﺟﺎﻫﻠﻲ،٬
ﰲ ﺃﲨﻊ ﻋﻠﻤﺎﺅﻩ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﺟÚﻬﺎﻟﻪ ﻋﻠﻰ ﻃﺮﺩ ﺃﻭ ﻗﺘﻞ ﺃﻭ ﺇﻟﻘﺎﺀ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ﺍﳌﻬﺪﻱ
ﺍﳉﺐ.
ﻭﻳﺒﻘﻰ ﺃﻥ ﻧﻌﺮﻑ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :ﹺﺇﻟSﺎ Qﻣ `ﻦ Qﻭ Qﺟ `ﺪﻧQﺎ QﻣﺘQﺎ QﻋﻨQﺎ ﻋ̀OﻨﺪQﻩ …﴾ ﺃﻥ ﺳ ـﺠﻮﺩ ﺇﺧ ـﻮﺓ
ﻭﺻ ـﻲ ﻳﻮﺳﻒ ﱂ ﻳﻜﻦ ﺇﻻ ﺭﺟﻮﻋﹰﺎ ﺇﱃ ﺍﳊﻖ ﻭﺍﻻﻋﺘﺮﺍﻑ ﲝﺎﻛﻤﻴﺔ ﺍﷲ ،٬ﻭﻛ ـﻮﻥ ﻳﻮﺳ ـﻒ
ﻳﻌﻘﻮﺏ ﻭﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ،٬ﺃﻣﺎ ﺳﺠﻮﺩ ﻳﻌﻘﻮﺏ ﻓﻜﺎﻥ ﻟﺘﻌﻠﻴﻤﻬﻢ ﻭﺗﻌ ـﺮﻳﻔﻬﻢ ﻭﺗﺄﻛﻴ ـﺪ ﻣﻘ ـﺎﻡ
. ﻣﻌﻠﻤﹰﺎ ﻹﺧﻮﺓ ﻳﻮﺳﻒ ،٬ﻓﻜﺎﻥ ﻳﻌﻘﻮﺏ ﰲ ﺳﺠﻮﺩﻩ ﻟﻴﻮﺳﻒ ﻳﻮﺳﻒ
ﻓﻴﻮﺳﻒ ﺁﻭﻯ ﺃﻟﻴﻪ ﺃﺧﺎﻩ ﺑﻨﻴﺎﻣﲔ ﻭﻗﺮﺑﻪ ﻣﻨﻪ ،٬ﻷﻥ ﻣﺘﺎﻉ ﻳﻮﺳﻒ ﰲ ﻗﻠﺐ ﺑﻨﻴﺎﻣﲔ ،٬ﻭﺍﻵﻥ ﺃﺧ ـﻮﺓ
ﲪﻠﻮﺍ ﻣﺘﺎﻉ ﻳﻮﺳﻒ ﰲ ﻗﻠﻮzﻢ ﻭﺳﺠﺪﻭﺍ ﻣﻊ ﺍﻟﺴﺎﺟﺪﻳﻦ ،٬ﻭﻓﺸﻞ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﰲ ﻳﻮﺳﻒ
ﺍﻻﺳﺘﻤﺮﺍﺭ ﺑﻐﻮﺍﻳﺘﻬﻢ.
ﻓﺎﻟﻨﺘﻴﺠﺔ ،٬ﺃﻥ ﻳﻮﺳﻒ ﺁﻭﺍﻫﻢ ﺇﻟﻴﻪ؛ ﻷﻥ ﻣﺘﺎﻋﻪ ﺃﺻﺒﺢ ﺍﻵﻥ ﻋﻨﺪﻫﻢ ﻭﰲ ﻗﻠﻮzﻢ ﺑﻌﺪ ﺃﻥ ﺍﻋﺘﺮﻓﻮﺍ
ﲔ﴾) ،٬(٢ﻓﻬ ـﻢ ﺍﻵﻥ
ﲝﻖ ﻳﻮﺳﻒ ﻭﲞﻄﻴﺌﺘﻬﻢ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗQﺎﻟ Sﻠ Oﻪ ﹶﻟ ﹶﻘ `ﺪ ﺁﹶﺛ Qﺮ Qﻙ ﺍﻟ Sﻠ Yﻪ Qﻋﻠﹶ̀ﻴﻨQﺎ Qﻭﹺﺇ ﹾﻥ ﹸﻛﻨﱠﺎ ﹶﻟﺨQﺎ OﻃOﺌ Q
،٬ﺑﻞ ﻭﻳﻘﺴﻤﻮﻥ ﻋﻠ ـﻰ ﺃﻥ ﻳﻮﺳ ـﻒ ﻭﺻﻴﹰﺎ ﻟﻴﻌﻘﻮﺏ ﻳﻌﺘﺮﻓﻮﻥ ﺃﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻳﻮﺳﻒ
ﻫﻮ ﺻﺎﺣﺐ ﺍﳊﻖ ﺍﻹﳍﻲ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗQﺎﻟ Sﻠ Oﻪ ﹶﻟ ﹶﻘ `ﺪ ﺁﹶﺛ Qﺮ Qﻙ ﺍﻟ Sﻠ Yﻪ Qﻋﻠﹶ̀ﻴﻨQﺎ﴾.
ﺖ
،٬ﺑﻞ ﻭﺳﻴﺤﺼﻞ ﻣﻊ ﺍﳌﻬﺪﻱ ﴿ﺳYﱠﻨ ﹶﺔ ﺍﻟ Sﻠ Oﻪ ﺍSﻟﺘOﻲ ﹶﻗ `ﺪ Qﺧ ﹶﻠ ` ﻭﻫﺬﺍ ﺣﺼﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ
ﻼ﴾).(٣ Oﻣ `ﻦ ﻗﹶ̀ﺒﻞﹸ Qﻭﹶﻟ `ﻦ Qﺗ ﹺ
ﺠ Qﺪ OﻟﺴYﱠﻨ Oﺔ ﺍﻟ Sﻠ Oﻪ ﺗ̀QﺒﺪOﻳ ﹰ
ﻷﰊ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﺎﻥ ﺳﺒﻖ ﻟ ـﻪ ﻗﺎﻝ ﻋﻠﻲ
: ﻫﺠﺎﺀ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﻭﺇﻳﺎﻩ ﻋﺎﺭﺽ ﺣﺴﺎﻥ ﺑﻘﻮﻟﻪ :ﺃﻻ ﺃﺑﻠﻎ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺍﱁ ..ﻗﺎﻝ
ﻣﻦ ﻗﺒﻞ ﻭﺟﻬﻪ ﻓﻘﻞ ﻟﻪ :ﻣﺎ ﻗﺎﻝ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻟﻴﻮﺳﻒ ﴿ﺗQﺎﻟ Sﻠ Oﻪ ﹶﻟ ﹶﻘ `ﺪ )ﺍﺋﺖ ﺭﺳﻮﻝ ﺍﷲ
ﲔ﴾ ﻓﺈﻧﻪ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺃﺣﺴﻦ ﻗﻮ ﹰﻻ ﻣﻨﻪ .ﻓﻔﻌﻞ
ﺁﹶﺛ Qﺮ Qﻙ ﺍﻟ Sﻠ Yﻪ Qﻋﻠﹶ̀ﻴﻨﺎ Qﻭﹺﺇ ﹾﻥ ﹸﻛﻨﱠﺎ ﻟﹶﺨﺎ OﻃOﺌ Q
ﺐ Qﻋﻠﹶ̀ﻴﻜﹸﻢ Yﺍﹾﻟﻴ̀Qﻮ Qﻡ ﻳ̀Qﻐ Oﻔﺮ Yﺍﻟ Sﻠ Yﻪ ﹶﻟ ﹸﻜ `ﻢ QﻭﻫQ Yﻮ ﺃﹶ̀ﺭ QﺣﻢY
﴿ :ﻻ Qﺗ ﹾﺜﺮﹺﻳ Q ﺫﻟﻚ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،٬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ
ﲔ﴾.
ﺍﻟﺮﱠﺍ Oﺣ Oﻤ Q
ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺃﺑﻴﺎﺗﹰﺎ ﻣﻨﻪ ﰲ ﺍﻻﻋﺘﺬﺍﺭ ﻣ ـﻦ ﺭﺳ ـﻮﻝ ﷲ
ﻣﻨﻬﺎ:
ﻋﻦ ﻗ ـﻮﻝ ﺍﷲQ ﴿ :ﻭﹺﺇ ﹾﻥ Oﻣ ـ `ﻦ ﺃﹶ̀ﻫ ـ ﹺﻞ ﻭﻋﻦ ﺍﳌﻔﻀﻞ ﺑﻦ ﳏﻤﺪ ،٬ﻗﺎﻝ) :ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ
:ﻫﺬﻩ ﻧﺰﻟﺖ ﻓﻴﻨﺎ ﺧﺎﺻﺔ ﺇﻧﻪ ﻟﻴﺲ ﺭﺟﻞ ﻣ ـﻦ ﺏ ﹺﺇﻟSﺎ ﹶﻟﻴ̀Yﺆ OﻣQﻨ ﱠﻦ ﹺﺑ Oﻪ ﻗﹶ̀ﺒ ﹶﻞ ﻣ̀QﻮOﺗ Oﻪ﴾) ،٬(٢ﻓﻘﺎﻝ
ﺍﹾﻟﻜOﺘﺎ ﹺ
ﻭﻟﺪ ﻓﺎﻃﻤﺔ ﳝﻮﺕ ﻭﻻ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﻘﺮ ﻟﻺﻣﺎﻡ ﺑﺈﻣﺎﻣﺘﻪ ﻛﻤﺎ ﺃﻗﺮ ﻭﻟﺪ ﻳﻌﻘﻮﺏ ﻟﻴﻮﺳﻒ
ﺣﲔ ﻗﺎﻟﻮﺍ ﴿ﺗQﺎﻟ Sﻠ Oﻪ ﹶﻟ ﹶﻘ `ﺪ ﺁﹶﺛ Qﺮ Qﻙ ﺍﻟ Sﻠ Yﻪ Qﻋﻠﹶ̀ﻴﻨﺎ﴾( ).(٣
ﻓﻴﻌﻘﻮﺏ ﻛﺄﻧﻪ ﻳﻌﻠﻢ ﺃﻥ ﺑﻨﻴﺎﻣﲔ ﺇﺫﺍ ﺫﻫﺐ ﻣﻊ ﺇﺧﻮﺗﻪ ﻻ ﻳﻌﻮﺩ ﻣﻌﻬﻢ ،٬ﺑﻞ ﻣﺎ ﻳﺆﻛﺪ ﻋﻠﻤﻪ ﺑﺬﻟﻚ
ﳌﺎ ﻁ ﹺﺑ ﹸﻜ `ﻢ﴾ ،٬ﺑﻞ ﺇﻥ ﻳﻌﻘﻮﺏ
ﺍﺳﺘﺜﻨﺎﺋﻪ ﳊﺎﻟﺔ ﻋﺠﺰﻫﻢ ﻋﻦ ﺇﻋﺎﺩﺓ ﺑﻨﻴﺎﻣﲔ ﻣﻌﻬﻢ ﴿ﹺﺇﻟSﺎ ﹶﺃ ﹾﻥ YﻳﺤQﺎ ﹶ
ﻕ
ﻚ Qﺳ ـ Qﺮ Q
ﻣﻦ ﻏﲑ ﺑﻨﻴﺎﻣﲔ ﻭﻫﻢ ﻳﺆﻛﺪﻭﻥ ﻋﻠﻰ ﺑﺮﺍﺀŸﻢ ﴿ﻳQﺎ ﺃﹶﺑQﺎﻧQﺎ ﹺﺇ Sﻥ ﺍ̀ﺑQﻨ Q ﻋﺎﺩ ﺇﺧﻮﺓ ﻳﻮﺳﻒ
ﲔ﴾).(٢
ﺐ ﺣQﺎ Oﻓ Oﻈ Q
QﻭﻣQﺎ Qﺷ ﹺﻬ `ﺪﻧQﺎ ﹺﺇﻟSﺎ ﹺﺑﻤQﺎ Qﻋﻠ̀OﻤﻨQﺎ ﻭQﻣQﺎ ﹸﻛﻨﱠﺎ Oﻟ ﹾﻠﻐ̀Qﻴ ﹺ
ﺖ ﹶﻟ ﹸﻜ `ﻢ ﹶﺃ̀ﻧﻔﹸﺴYﻜﹸ `ﻢ ﺃﹶ̀ﻣﺮﹰﺍ﴾؟!!
ﺑﻘﻮﻟﻪQ ﴿ :ﺳ ﱠﻮﹶﻟ ` ﻓﻤﺎﺫﺍ ﺃﺭﺍﺩ ﻳﻌﻘﻮﺏ
،٬ﻭﻛﺄﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻝ ﻫ ـﺬﺍ ﺃﺭﺍﺩ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﺃﻣﺮ ﻳﻮﺳﻒ ﺍﳊﻘﻴﻘﺔ ،٬ﺇﻥ ﻳﻌﻘﻮﺏ
ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺻﻔﻪ ﺑﻨﻔﺲ ﺍﻟﻮﺻ ـﻒ ﺍﳊﺪﺙ ﺍﳉﺪﻳﺪ ﻭﻫﻮ ﻓﻘﺪ ﺑﻨﻴﺎﻣﲔ ﻣﺘﻌﻠﻖ ﺑﻔﻘﺪ ﻳﻮﺳﻒ
ﺖ ﹶﻟ ﹸﻜ `ﻢ ﹶﺃ̀ﻧﻔﹸﺴYﻜﹸ `ﻢ ﺃﹶ̀ﻣﺮﹰﺍ ﻓﹶﺼ̀Qﺒﺮ NﺟQﻤOﻴ ـﻞﹲ ﻭQﺍﻟ Sﻠ ـ Yﻪ
ﺏ ﻗﹶﺎ ﹶﻝ Qﺑ ﹾﻞ Qﺳ ﱠﻮﹶﻟ `
ﺼ Oﻪ ﹺﺑ Qﺪ ﹴﻡ ﹶﻛ Oﺬ ﹴ
﴿ QﻭﺟQﺎﺀُﻭﺍ Qﻋﻠﹶﻰ ﹶﻗﻤOﻴ O
ﺼﻔﹸﻮ ﹶﻥ﴾) ،٬(٥ﺳﻮﻟﺖ ﻟﻜﻢ ﺃﻧﻔﺴﻜﻢ ﺍﻷﻣﺎﺭﺓ ﻭﺍﻟﺬﺋﺐ ﺍﳌﺴ ـﺘﻌﺮ ﰲ ﺃﻧﻔﺴ ـﻜﻢ
ﺴQﺘﻌQﺎ ﹸﻥ Qﻋﻠﹶﻰ ﻣQﺎ Qﺗ O
ﺍﹾﻟ Yﻤ `
،٬ﻭﻟﺬﺍ ﳒﺪﻩ ﻳﻜﻤ ـﻞ ،٬ﻭﺃﻣﺮ ﺑﻨﻴﺎﻣﲔ ﻣﺘﻌﻠﻖ ﺑﺄﻣﺮ ﻳﻮﺳﻒ ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﻟﻘﺪﱘ ﺃﻣﺮ ﻳﻮﺳﻒ
ﺤﻜOﻴ Yﻢ﴾).(١
Q ﴿ :ﻋﺴQﻰ ﺍﻟ Sﻠ Yﻪ ﹶﺃ ﹾﻥ Qﻳ ﹾﺄOﺗQﻴﻨﹺﻲ ﹺﺑ ﹺﻬ `ﻢ QﺟﻤOﻴﻌﹰﺎ ﹺﺇﱠﻧﻪ YﻫQ Yﻮ ﺍﹾﻟ QﻌﻠOﻴ Yﻢ ﺍﹾﻟ Q ﻗﻮﻟﻪ
﴿ QﻭQﺗ ـ QﻮﻟSﻰ ﰒ ﻫﺎ ﻫﻮ ﺑﻌﺪ ﻓﻘﺪﻩ ﻟﺒﻨﻴﺎﻣﲔ ﻻ ﳒﺪﻩ ﻳﺘﺄﻭﻩ ﻋﻠﻰ ﺑﻨﻴﺎﻣﲔ ،٬ﺑﻞ ﻋﻠﻰ ﻳﻮﺳ ـﻒ
ﺖ ﻋ̀QﻴﻨQﺎ Yﻩ Oﻣ Qﻦ ﺍﹾﻟﺤ̀Yﺰ Oﻥ ﹶﻓﻬQ Yﻮ ﻛﹶﻈOﻴﻢ ،٬(٢)﴾Nﻟﻴﺆﻛﺪ ﺃﻥ ﺃﻣﺮ
ﻀ `
ﻒ Qﻭﺍ̀ﺑQﻴ ﱠ
ﻋ̀Qﻨ Yﻬ `ﻢ Qﻭﻗﹶﺎ ﹶﻝ ﻳQﺎ ﹶﺃ Qﺳﻔﹶﻰ Qﻋﻠﹶﻰ ﻳYﻮﺳQ Y
. ﺑﻨﻴﺎﻣﲔ ﻣﺘﻌﻠﻖ ﺑﻴﻮﺳﻒ
ﻭﺣﺎﻝ ﺑﻨﻴﺎﻣﲔ ﻣﻌﻪ ،٬ﻭﻳﻌﻠﻢ ﺑﺎﻷﺫﻯ ﺍﻟﺬﻱ ﺗﻌﺮﺽ ﺇﺫﻥ ،٬ﻳﻌﻘﻮﺏ ﻛﺎﻥ ﻳﻌﻠﻢ ﲝﺎﻝ ﻳﻮﺳﻒ
ﻭﺣﻴﺪﹰﺍ ﰲ ﻣﺼﺮ ﲪﻞ ﻛﻠﻤﺔ ﺍﷲ ﻭﺩﻳﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،٬ﺑﻞ ﻟﻮ ﻗ ـﺮﺃﺕ ﻭﻛﻮﻧﻪ ﻟﻪ ﻳﻮﺳﻒ
ﻭﺑﻨﻴﺎﻣﲔ ﻣﻄﻠﻌﹰﺎ ﻭﻳﻌﻠﻢ ﺍﻟﻜﺜﲑ ﻣﻦ ﺣﺎﻝ ﻳﻮﺳﻒ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺑﺘﻤﻌﻦ ﻟﻮﺟﺪﺕ ﻳﻌﻘﻮﺏ
ﺖ ﻋ̀QﻴﻨQﺎ Yﻩ Oﻣ Qﻦ ﺍﹾﻟﺤ̀Yﺰ Oﻥ ﹶﻓﻬQ Yﻮ ﻛﹶﻈ Oـﻴﻢ* N
ﻀ `
ﻒ Qﻭﺍ̀ﺑQﻴ ﱠ
﴿ QﻭQﺗ QﻮﻟSﻰ ﻋ̀Qﻨ Yﻬ `ﻢ Qﻭﻗﹶﺎ ﹶﻝ ﻳQﺎ ﹶﺃ Qﺳﻔﹶﻰ Qﻋﻠﹶﻰ ﻳYﻮﺳQ Y
ﲔ * ﻗﹶﺎ ﹶﻝ ﺇﹺﱠﻧﻤQﺎ ﹶﺃ `ﺷﻜﹸﻮ Qﺑﺜ¿ﻲ
ﻒ Qﺣﺘﱠﻰ Qﺗﻜﹸﻮ ﹶﻥ QﺣﺮQﺿﹰﺎ ﺃﹶ̀ﻭ Qﺗﻜﹸﻮ ﹶﻥ Oﻣ Qﻦ ﺍﹾﻟﻬQﺎOﻟ Oﻜ Q
ﻗﹶﺎﻟﹸﻮﺍ ﺗQﺎﻟ Sﻠ Oﻪ Qﺗ ﹾﻔQﺘﺄﹸ Qﺗ ﹾﺬﻛﹸﺮ YﻳYﻮﺳQ Y
ﻒ QﻭﹶﺃﺧOﻴ ـ Oﻪ
ﺴﺴYﻮﺍ Oﻣ `ﻦ ﻳYﻮﺳQ YQﻭﺣ̀Yﺰﻧﹺﻲ ﹺﺇﻟﹶﻰ ﺍﻟ Sﻠ Oﻪ Qﻭﺃﹶ̀ﻋ ﹶﻠﻢO Yﻣ Qﻦ ﺍﻟ Sﻠ Oﻪ ﻣQﺎ ﻻ ﺗ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ * ﻳQﺎQﺑﹺﻨ ﱠﻲ ﺍﺫﹾﻫQﺒYﻮﺍ ﹶﻓQﺘ Q
ﺤﱠ
ﺡ ﺍﻟ Sﻠ Oﻪ ﹺﺇﻟSﺎ ﺍﹾﻟﻘﹶ̀ﻮ Yﻡ ﺍﹾﻟﻜﹶﺎ OﻓﺮYﻭ ﹶﻥ﴾) ،٬(٣ﻓﻤﻊ ﺃﻥ ﺍﳌﻔﻘﻮﺩ
ﺡ ﺍﻟ Sﻠ Oﻪ ﹺﺇﱠﻧﻪ Yﻻ ﻳ̀QﻴﹶﺄﺱO Yﻣ `ﻦ ﺭ̀Qﻭ ﹺ
ﻭQﻻ ﺗ̀QﻴﹶﺄﺳYﻮﺍ Oﻣ `ﻦ ﺭ̀Qﻭ ﹺ
ﻳﻘﻮﻝQ ﴿ :ﻋﺴQﻰ ﺍﻟ Sﻠ Yﻪ ﹶﺃ ﹾﻥ Qﻳ ﹾﺄOﺗQﻴﻨﹺﻲ ﹺﺑ ﹺﻬ `ﻢ QﺟﻤOﻴﻌﹰﺎ ﹺﺇﱠﻧﻪ YﻫQ Yﻮ ﺍﹾﻟ Qﻌ Oﻠ ـﻴﻢY ﻫﺬﻩ ﺍﳌﺮﺓ ﺑﻨﻴﺎﻣﲔ ،٬ﲡﺪ ﻳﻌﻘﻮﺏ
ﺤﻜOﻴ Yﻢ﴾)﴿ ،٬(٤ﻳQﺎ ﹶﺃ Qﺳﻔﹶﻰ Qﻋﻠﹶﻰ ﻳYﻮﺳQ Y
ﻒ﴾ ،٬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺒﺤ ـﺚ ﻋ ـﻦ ﻳﻮﺳ ـﻒ ﺍﹾﻟ Q
ﺇﱃ ﻒ QﻭﹶﺃﺧOﻴ Oﻪ﴾ ،٬ﻭﻛﺄﻥ ﻓﻘﺪ ﺑﻨﻴﺎﻣﲔ ﻓﺘﺢ ﺑﺎﺑﹰﺎ ﻟﻴﻌﻮﺩ ﻳﻮﺳﻒ
ﺴﺴYﻮﺍ Oﻣ `ﻦ ﻳYﻮﺳQ Y
ﺤﱠ
﴿ﺍ ﹾﺫ QﻫﺒYﻮﺍ ﹶﻓQﺘ Q
ﻒ ﹶﻟ ـ̀ﻮﻻ ﹶﺃ ﹾﻥ
ﺢ ﻳYﻮﺳ Yـ Q
ﻳﻌﻘﻮﺏ ،٬ﻭﻛﺄﻥ ﻳﻌﻘﻮﺏ ﻳﻌﻠﻢ ﻫﺬﺍ ،٬ﺑﻞ ﻫﻮ ﻋﻠﻰ ﻳﻘﲔ ﴿ﹺﺇﻧﱢﻲ ﹶﻟﹶﺄ ﹺﺟ ـ Yﺪ ﺭﹺﻳ ـ Q
Yﺗ ﹶﻔﱢﻨﺪYﻭ Oﻥ﴾).(٥
،٬ﻭﻟﺬﺍ ﺃﺧﺬ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﷲ ﺃﻥ ﺑﻨﻴﺎﻣﲔ ﺳÚﻴﻔﻘﺪ ﻛﻤﺎ ﹸﻓﻘﺪ ﻳﻮﺳﻒ ﻟﻘﺪ ﻋﻠﻢ ﻳﻌﻘﻮﺏ
ﻁ ﹺﺑﻜﹸﻢ﴾) (٢ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﻴﺤﺎﻁ zﻢ ،٬ﺑﻞ ﻭﰲ
ﻋﻬﺪﹰﺍ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺑﻨﻴﺎﻣﲔ ﻭﺍﺳﺘﺜﲎ ﴿ﹺﺇﻟSﺎ ﹶﺃ ﹾﻥ YﻳﺤQﺎ ﹶ
ﺏ ﻣQYﺘ ﹶﻔ ﱢﺮ ﹶﻗ wﺔ QﻭﻣQﺎ ﹸﺃ ﹾﻏﻨﹺﻲ ﻋ̀Qﻨ ﹸﻜ `ﻢ Oﻣ Qﻦ ﺍﻟ Sﻠ Oﻪ
ﺏ ﻭQﺍ Oﺣ wﺪ ﻭQﺍ̀ﺩﺧYﻠﹸﻮﺍ Oﻣ `ﻦ ﹶﺃ̀ﺑﻮQﺍ ﹴ
ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :ﻻ Qﺗﺪ`ﺧYﻠﹸﻮﺍ Oﻣ `ﻦ ﺑQﺎ ﹴ
ﺤ ﹾﻜ Yﻢ ﹺﺇﻟSﺎ Oﻟ Sﻠ Oﻪ Qﻋﻠﹶ̀ﻴ Oﻪ Qﺗ Qﻮ Sﻛ ﹾﻠﺖQ Yﻭ Qﻋﻠﹶ̀ﻴ Oﻪ ﹶﻓ ﹾﻠQﻴQﺘ Qﻮ Sﻛ ﹺﻞ ﺍﹾﻟ YﻤQﺘ Qﻮ ¿ﻛﻠﹸﻮ ﹶﻥ﴾ ﺃﺭﺍﺩ ﺗﻔﺮﻗﺘ ـﻬﻢ ﻟﻌ ـﻞ
Oﻣ `ﻦ Qﺷ `ﻲ ٍﺀ ﹺﺇ Oﻥ ﺍﹾﻟ Y
ﺑﻨﻴﺎﻣﲔ ﻳﻨﺠﻮ ﻭﻳﻌﻮﺩ ﺇﻟﻴﻪ؛ ﻷﻧﻪ Úﻳﻌﺮﻑ ﺑﺈﺧﻮﺗﻪ ﻭﻫﻢ ﻋﺪﺩ ﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ.
ﻭﻣﻊ ﻫﺬﺍ ،٬ﻓﺈﻥ ﻳﻌﻘﻮﺏ ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻦ ﻳﻨﻔﻌﻬﻢ zﺬﺍ ﻛﺜﲑﹰﺍ؛ ﻷﻥ ﻣﺸﻴﺌﺔ ﺍﷲ ﻛﺎﺋﻨﺔ ،٬ﻭﱂ ﻳﻜﻦ ﺗﻌﻠﻴﻢ
ﺏ ﻗﹶﻀQﺎﻫQﺎ﴾ ،٬ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻳﻨﻔﻊ ﺣﺬﺭ ﻳﻌﻘ ـﻮﺏ ﺃﻣ ـﺎﻡ
ﺲ ﻳ̀Qﻌﻘﹸﻮ Q
ﻳﻌﻘﻮﺏ ﻷﺑﻨﺎﺋﻪ ﴿ﹺﺇﻟSﺎ ﺣQﺎ Qﺟ ﹰﺔ ﻓOﻲ Qﻧ ﹾﻔ ﹺ
ﺗﻘﺪﻳﺮ ﻭﻗﻀﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ﻣQﺎ ﻛﹶﺎ ﹶﻥ ﻳ̀Yﻐﻨﹺﻲ ﻋ̀Qﻨ Yﻬ `ﻢ Oﻣ Qﻦ ﺍﻟ Sﻠ Oﻪ Oﻣ `ﻦ Qﺷ `ﻲ ٍﺀ ﹺﺇﻟSﺎ ﺣQﺎ Qﺟ ﹰﺔ ﻓOﻲ Qﻧ ﹾﻔ ـ ﹺ
ﺲ
ﺏ ﹶﻗﻀQﺎﻫQﺎ﴾).(٣
ﻳ̀Qﻌﻘﹸﻮ Q
ﻳﻌﻠﻢ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﴿ QﻭﻣQﺎ ﹸﺃ ﹾﻏﻨﹺﻲ ﻋ̀Qﻨ ﹸﻜ `ﻢ Oﻣ Qﻦ ﺍﻟ Sﻠ Oﻪ Oﻣ `ﻦ Qﺷﻲ`ﺀ﴾ ،٬ﻭﻟﻜﻦ ﺃﺭﺍﺩ ﺃﻥ ﻻ ﻭﻳﻌﻘﻮﺏ
ﺤ ﹾﻜ Yﻢ ﹺﺇﻟSﺎ
ﻳﻬﻤﻞ ﺍﻟﻌﻤﻞ ﺑﺎﳌﻤﻜﻦ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺑﻨﻴﺎﻣﲔ ،٬ﻭﺍﻟﻨﺘﻴﺠﺔ ﻓﺈﻥ ﻣﺸﻴﺌﺔ ﺍﷲ ﻫﻲ ﺍﻟﻜﺎﺋﻨﺔ ﴿ﹺﺇ Oﻥ ﺍﹾﻟ Y
Oﻟ Sﻠ Oﻪ Qﻋﻠﹶ̀ﻴ Oﻪ Qﺗ Qﻮ Sﻛ ﹾﻠﺖQ Yﻭ Qﻋﻠﹶ̀ﻴ Oﻪ ﹶﻓ ﹾﻠQﻴQﺘ Qﻮ Sﻛ ﹺﻞ ﺍﹾﻟ YﻤQﺘ Qﻮ ¿ﻛﻠﹸﻮ ﹶﻥ﴾.
ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻓﺈ ﹼﻥ ﻳﻌﻘﻮﺏ ﺫﺍ ﻋﻠﻢ ﻭﻣﻌﺮﻓﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﻗﺪ ﻋﻤﻞ ﻋﻠ ـﻰ ﻗ ـﺪﺭ
ﺱ ﻻ ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(٤
ﻋﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ ﴿ Qﻭﹺﺇﱠﻧﻪ Yﹶﻟﺬﹸﻭ Oﻋ ﹾﻠ ﹴﻢ OﻟﻤQﺎ Qﻋﻠ̀SﻤﻨQﺎ Yﻩ Qﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﻨﱠﺎ ﹺ
ﺍﻟﻌﻠﻴﻢ ،٬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻧﻪ )ﺁﻭﻯ ﺇﻟﻴﻪ ﺃﺧ ـﺎﻩ(،٬ ﻭﻟﻜﻦ ﻓﻮﻕ ﻳﻌﻘﻮﺏ ﺫﻱ ﺍﻟﻌﻠﻢ ﻳﻮﺳﻒ
ﻒ ﻣQﺎ ﻛﹶﺎ ﹶﻥ OﻟQﻴﺄﹾﺧ Yﹶﺬ ﹶﺃﺧQﺎ Yﻩ ﻓOﻲ
ﻚ Oﻛ `ﺪﻧQﺎ ﻟOﻴYﻮﺳQ Y
ﻟﻴﻌﻮﺩ ﺇﻟﻴﻪ ﺑﻨﻴﺎﻣﲔ ﴿ ﹶﻛ ﹶﺬOﻟ Q ﻭﱂ ﻳﻨﻔﻊ ﺗﺪﺑﲑ ﻳﻌﻘﻮﺏ
ﻕ ﹸﻛ ¿ﻞ ﺫOﻱ Oﻋ ﹾﻠ ﹴﻢ ﻋQﻠOﻴﻢ.(١)﴾N
ﺕ Qﻣ `ﻦ QﻧﺸQﺎ ُﺀ Qﻭﻓﹶ̀ﻮ Q
ﻚ ﹺﺇﻟSﺎ ﹶﺃ ﹾﻥ QﻳﺸQﺎ َﺀ ﺍﻟ Sﻠ Yﻪ ﻧ̀Qﺮ ﹶﻓﻊQ Yﺩ QﺭﺟQﺎ w
ﺩOﻳ ﹺﻦ ﺍﹾﻟ Qﻤ Oﻠ O
ﺇﺟﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺗﻔﺘﺢ ﺍﻟﺒﺎﺏ ﳌﻌﺮﻓﺔ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﻣﻜﺎﻥ ﺑﻌﺚ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ
ﻣﻦ ﺣﻀﻦ ﺃﺑﻴﻪ ﺇﱃ ﺃﺭﺽ ﻣﺼﺮ ،٬ﻭﺃﻳﻀﹰﺎ ﳌﻌﺮﻓﺔ ﺍﳌﻬﻤﺔ ﻭﺃﻳﻀﹰﺎ ﳌﻌﺮﻓﺔ ﺍﳊﻜﻤﺔ ﻣﻦ ﻧﻘﻞ ﻳﻮﺳﻒ
ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻜﻔﻠﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ،٬ﻓﺎﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺣﺠﺮ ﻣﺒﺎﺭﻙ ﻳﺼﻴﺐ
ﺛﻼﺛﺔ ﻋﺼﺎﻓﲑ ﻭﺭﲟﺎ ﺃﻛﺜﺮ ﻻ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺜﻞ ﻋﺼﻔﻮﺭﺍﻥ ﲝﺠﺮ.
،٬ﻭﻫﺬﺍ ﺃﲨ ـﻊ ﻋﻠﻴ ـﻪ ﻭﻳﺒﺪﺃ ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺃﻭﻝ ﺧﻠﻴﻔﺔ ﷲ ﰲ ﺃﺭﺿﻪ ﻭﻫﻮ ﺁﺩﻡ
ﺽ QﺧﻠOﻴ ﹶﻔ ﹰﺔ﴾).(١
ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻹﳍﻴﺔ ،٬ﻭﰲ ﺍﻟﻘﺮﺁﻥ﴿ :ﹺﺇﻧﱢﻲ ﺟQﺎﻋOﻞﹲ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﺍﻟﱵ ﺭﻓﻀﻬﺎ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﻓﺾ ﺃﻛﺜﺮ ﺑﲏ ﺁﺩﻡ ﴿ﺇﹺﻟSﺎ Qﻣ ـ ﹺﻦ
ﻚ Oﻣ Qﻦ ﺍﹾﻟﻐQﺎﻭﹺﻳ Qﻦ﴾) ،٬(٢ﻭﺗﺸﻜﻠﺖ ﻋﻠﻰ ﻃﻮﻝ ﺍﳋﻂ ﺟﻬﺘﺎﻥ ،٬ﺟﻬﺔ ﺍﳊﻖ ﳝﺜﻠ ـﻬﺎ ﺧﻠﻴﻔ ـﺔ ﺍﷲ ﰲ
ﺍﱠﺗQﺒ Qﻌ Q
ﺃﺭﺿﻪ ﻭﻣﻦ ﺗﺒﻌﻪ ،٬ﻭﺟﻬﺔ ﺍﻟﺒﺎﻃﻞ ﻭﳝﺜﻠﻬﺎ ﺍﳌﻨﻜﺮﻭﻥ ﳋﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ،٬ﻭﻫﻢ ﺍﳊﻜﺎﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ
ﺍﻟﻌﺎﻣﻠﲔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ.
ﻀ ـﻬQﺎ
ﻭﻣﻦ ﺧﻠﻔﻪ ﻣﻦ ﺍﻷﻭﺻﻴﺎﺀ ﻣﻦ ﺫﺭﻳﺘﻪ ﴿ ،٬ﹸﺫ ﱢﺭﱠﻳ ﹰﺔ ﺑ̀Qﻌ Y ﻭﲟﺎ ﺃ ﹼﻥ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﺁﺩﻡ
ﺾ ﻭQﺍﻟ Sﻠ Yﻪ ﺳQﻤOﻴﻊ NﻋQﻠOﻴﻢ (٣)﴾Nﳝﺜﻠﻮﻥ ﺍﷲ ﰲ ﺍﻷﺭﺽ ،٬ﻓﺤﻜﻤﻬﻢ ﺣﻜﻢ ﺍﷲ ﻭﺃﻣﺮﻫﻢ ﺃﻣ ـﺮ ﺍﷲ
Oﻣ `ﻦ ﺑ̀Qﻌ ﹴ
ﻭ_ﻴﻬﻢ _ﻲ ﺍﷲ ﴿ QﻭﻣQﺎ ﻳ̀Qﻨ OﻄﻖQ Yﻋ ﹺﻦ ﺍﻟﹾﻬQﻮQﻯ * ﹺﺇ ﹾﻥ ﻫQ Yﻮ ﹺﺇﻟSﺎ ﻭQﺣ`ﻲ NﻳYﻮﺣQﻰ﴾).(٤
ﻓﻘﺪ ﺗﺸﻜﻠﺖ ﺟﺒﻬﺔ ﻣﻦ ﺟﺒﻬﺎﺕ ﺍﻟﺒﺎﻃﻞ ﺗﻮﺍﺟﻪ ﺍﻷﻭﺻﻴﺎﺀ ﰲ ﺻﻤﻴﻢ ﺩﻋﻮŸﻢ ﻭﺍﺩﻋﺎﺀﻫﻢ ،٬
ﺣﻴﺚ ﺍﺩﻋﻰ ﻫﺆﻻﺀ ﺍﻟﺪﺟﺎﻟﻮﻥ ﺃ_ﻢ ﺧﻠﻔﺎﺀ ﺍﷲ ﰲ ﺃﺭﺿﻪ ،٬ﻭﻫﻢ ﺃﺻﻨﺎﻑ ﻛﺜﲑﺓ ﻣﻨﻬﻢ ﻣﻦ ﺍﺩﻋﻰ
ﺍﻟﻨﺒﻮﺓ ﺍﻟﺒﺎﻃﻠﺔ ﺃﻭ ﺍﻹﻣﺎﻣﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺃﻭ ﺍﳌﻠﻚ ﺍﻟﺒﺎﻃﻞ ،٬ﺃﻱ ﺃ_ﻢ ﺍﺩﻋﻮﺍ ﺃ_ﻢ ﻣﻦ ﺍﷲ ﻭﳝﺜﻠﻮﻥ ﺍﷲ ،٬ﺑﻴﻨﻤﺎ
ﻫﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﳝﺜﻠﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ ،٬ﻭﺧﺪﻋﻮﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ،٬ﻭﺍﺗﺒﻌﻬﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،٬ﻭﳍﺬﺍ
ﺟﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻴﺪﺍﻓﻌﻮﺍ ﻋﻦ ﺍﳋﻂ ﺍﻹﳍﻲ ﺍﳊﻘﻴﻘﻲ ﻭﺩﻋﻮﺓ ﺍﷲ ﺍﳊﻘﻴﻘﻴﺔ ،٬ﻭﺑﻴﻨﻮﺍ ﻟﻠﻨﺎﺱ ﺣﻘﻬﻢ ،٬ﻭﺍﻥ
ﻫﺆﻻﺀ ﺍﻟﺪﺟﺎﻟﲔ ﻣﻐﺘﺼﺒﻮﻥ ﳊﻘﻬﻢ ﻭﺗﻘﻤﺼﻮﺍ ﻣﺮﺍﺗﺒﻬﻢ .
ﻭﻟﻌﻞ ﻣﻦ ﺃﺧﻄﺮ ﻫﺆﻻﺀ ﺍﳌﺪﻋﲔ ﻫﻢ ﺍﻟﻔﺮﺍﻋﻨﺔ ﰲ ﻣﺼﺮ؛ ﻷ_ﻢ ﺍﺩﻋﻮﺍ ﺃ_ﻢ ﻫﻢ ﺍﻟﺴﻼﻟﺔ ﺍﳌﺒﺎﺭﻛﺔ
،٬ﻭﺃﻥ ﺧﻼﻓﺔ ﺍﷲ ﻓﻴﻬﻢ ،٬ﺑﻞ ﻫﻢ ﺍﺩﻋﻮﺍ ﺃ_ﻢ ﻓﻮﻕ ﻣﺴﺘﻮﻯ ﺍﻟﺒﺸﺮ ﻭﺃﻥ ﳍﻢ ﺍﻟﻄﻴﺒﺔ ﻣﻦ ﺫﺭﻳﺔ ﺁﺩﻡ
،٬ﻓﻴﺠﺐ ﺃﻥ ﻳﻄﻴﻌﻬﻢ ﻛﻞ ﺍﻟﻨﺎﺱ ﻃﺎﻋﺔ ﻋﻤﻴ ـﺎﺀ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻠﻰ ﺑﻘﻴﺔ ﺑﲏ ﺁﺩﻡ
ﺩﻭﻥ ﺗﻔﻜﺮ ﺃﻭ ﺗﺪﺑﺮ ﰲ ﺣﺎﳍﻢ ﺍﳌﺨﺰﻱ ﻭﺳﻠﻮﻛﻬﻢ ﺍﳌﻨﺤﺮﻑ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺍﻹﳍﻲ.
ﻭﳍﺬﺍ ﻛﺎﻥ ﻻﺑﺪ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻻﳓﺮﺍﻑ ﻭﻓﻀﺢ ﺭﻣﻮﺯﻩ ﻭﺑﻴﺎﻥ ﺍﳊﻖ ﻭﺃﻫﻠ ـﻪ،٬
ﺍﻟﻨﱯ ﺍﳌﺮﺳﻞ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳍﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﺸ ـﺎﻗﺔ ﻭﺫﺍﺕ ﻓﻜﺎﻥ ﻳﻮﺳﻒ
ﺍﻟﺸﻮﻛﺔ.
ﺇﱃ ﻣﺼﺮ ﻟﻴﻮﺍﺟﻪ ﻫﺆﻻﺀ ﺍﳌﺪﻋﲔ ،٬ﻭﻳﺒﲔ ﺍﳊﻖ ﻭﻳﻔﻀ ـﺤﻬﻢ ﻭﳝﻬ ـﺪ ﻭﳍﺬﺍ Úﻧﻘﻞ ﻳﻮﺳﻒ
ﳒﺎﺣﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻭﻛ ـﺒﲑﹰﺍ ﻻ ،٬ﻭﻗﺪ ﳒﺢ ﻳﻮﺳﻒ ﻣﻮﺳﻰ ﺍﻟﻄﺮﻳﻖ ﻟﻘﺎﺋﻢ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ
ﻭﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻓﻘﻂ ،٬ﺑﻞ ﳒﺪ ﻧﺘﺎﺋﺠﻪ ﺍﳌﺒﺎﺭﻛﺔ ﺑﻌﺪ ﻣﺌ ـﺎﺕ ﳒﺪ ﻧﺘﺎﺋﺠﻪ ﰲ ﻋﺼﺮ ﻳﻮﺳﻒ
ﻭﰲ ﻗﺼﺮ ﻓﺮﻋﻮﻥ ﺑﺎﻟﺬﺍﺕ. ﺍﻟﺴﻨﲔ ﰲ ﻋﺼﺮ ﻣﻮﺳﻰ
ﻒ Oﻣ ـ `ﻦ
ﻭﻫﺬﺍ ﺧﻄﺎﺑﻪQ ﴿ :ﻭﹶﻟ ﹶﻘ `ﺪ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﻳYﻮ Yﺳ Y ﻭﻫﺬﺍ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﰲ ﻋﺼﺮ ﻣﻮﺳﻰ
ﺚ ﺍﻟ Sﻠ Yﻪ Oﻣ `ﻦ ﺑ̀Qﻌ ـ Oﺪ Oﻩ
ﻚ ﹸﻗ ﹾﻠYﺘ `ﻢ ﹶﻟ `ﻦ ﻳ̀Qﺒ Qﻌ ﹶ
ﻚ Oﻣﻤﱠﺎ ﺟQﺎ َﺀ ﹸﻛ `ﻢ ﹺﺑ Oﻪ Qﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ Qﻫ ﹶﻠ Q
ﺕ ﹶﻓﻤQﺎ ﹺﺯﹾﻟYﺘ `ﻢ ﻓOﻲ Qﺷ ﱟ
ﻗﹶ̀ﺒﻞﹸ ﺑﹺﺎﹾﻟQﺒﱢﻴﻨQﺎ O
ﻀ Šﻞ ﺍﻟ Sﻠ Yﻪ Qﻣ `ﻦ ﻫQ Yﻮ ﻣYﺴ`ﺮﹺﻑ Nﻣ̀YﺮﺗQﺎﺏ.(١)﴾N
ﻚ Yﻳ O
QﺭﺳYﻮ ﹰﻻ ﹶﻛ ﹶﺬOﻟ Q
ﻣﺼﺮ Úﻧﻘﻞ ﺇﱃ ﻣﺼﺮ ﻟﻴﺤﻘﻖ ﻣﻬﻤﺔ ﺇﳍﻴﺔ ﻛﱪﻯ ،٬ﻓﻤﻜﺎﻥ ﺑﻌﺜﺔ ﻳﻮﺳﻒ ﺇﺫﻥ ﻳﻮﺳﻒ
ﺍﻟﱵ ﻛﺎﻧﺖ ﲤﺜﻞ ﻣﺮﻛﺰ ﺩﻋﻮﺓ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ،٬ﻭﻋﻨﺪﻣﺎ Úﺗﺤﺎﺭﺏ ﺍﻟﻌ ـﺪﻭ ﰲ ﻋﻘ ـﺮ ﺩﺍﺭﻩ
ﻭﺗﻨﺘﺼﺮ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻘﻮﺓ ﻭﺍﳍﻴﻤﻨﺔ ﺍﻟﱵ ﲤﻠﻜﻬﺎ ،٬ﻭﻫﻲ ﻗﻮﺓ ﻭﻫﻴﻤﻨﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻘ ـﺎﺩﺭ
ﺍﻟﺼﱯ ﺍﻟﺼﻐﲑ ﻳﻬﺪﻡ ﳑﻠﻜﺔ ﺍﻟﺸ ـﻴﻄﺎﻥ ﻭﻳﺴ ـﻴﻄﺮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،٬ﺍﻟﻘﺎﺩﺭ ﺃﻥ ﳚﻌﻞ ﻳﻮﺳﻒ
ﻋﻠﻴﻬﺎ ،٬ﻭﻳﻬﺪﻱ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻫﻠﻬﺎ ﺇﱃ ﺍﳊﻖ.
ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻔﺮﻋﻮﻥ ،٬ﻭﻳﻌﺘﱪﻭﻧﻪ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ،٬ﺑ ـﻞ ﻓﻬﻮ ﰲ ﻣﺼﺮ ﳜﺎﻃﺐ ﺃﻫﻠﻬﺎ
ﳑﺜﻞ ﺍﻟﻼﻫﻮﺕ ﰲ ﺍﻷﺭﺽ zﺬﺍ ﺍﳋﻄﺎﺏ﴿ :ﹺﺇﻧﱢﻲ Qﺗ Qﺮ ﹾﻛﺖO Yﻣ Sﻠ ﹶﺔ ﻗﹶ̀ﻮ ﹴﻡ ﻻ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ ﺑﹺﺎﻟ Sﻠ Oﻪ Qﻭ Yﻫ `ﻢ ﺑﹺﺎﻟﹾﺂ Oﺧ Qﺮ Oﺓ
Yﻫ `ﻢ ﻛﹶﺎ OﻓﺮYﻭ ﹶﻥ﴾).(١
ﻭﻣﻊ ﺃ ﹼﻥ ﺍﻟﺜﺎﺑﺖ ﻭﺍﳌﻌﺮﻭﻑ ﺗﺎﺭﳜﻴﹰﺎ ﺃﻥ ﺍﻟﻔﺮﺍﻋﻨﺔ ﻟﻌﻨﻬﻢ ﺍﷲ ﻛﺎﻧﻮﺍ ﻳﺮﻭﺟ ـﻮﻥ ﻟﻠﻌ ـﺎﱂ ﺍﻵﺧ ـﺮ
ﻭﻭﺟﻮﺩﻩ ،٬ﻭﻟﻜﻦ ﰲ ﺍﳊﻘﻴﻘﺔ ﱂ ﻳﻜﻦ ﺗﺮﻭﳚﻬﻢ ﻋﻦ ﺇﳝﺎﻥ ﻭﻳﻘﲔ ﺑﺎﻵﺧﺮﺓ ،٬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﺮﻭﺟﻮﻥ ﻟ ـﻪ
ﻋﻠﻰ ﺃ_ﻢ ﺃﺳﻴﺎﺩﻩ ﻭﻣﻠﻮﻛﻪ ﻭﺣﻜﺎﻣﻪ ،٬ﻭﻟﻦ ﻳﻜﻮﻥ ﻧﺼﻴﺐ ﻓﻴﻪ ﺇﻻ ﳌﻦ ﻳﺘﺒﻌﻬﻢ ﻭﻳﺸ ـﺎﻳﻌﻬﻢ ،٬ﻭﳍ ـﺬﺍ
ﺑﱠﻴﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻜﻞ ﻭﺿﻮﺡ ،٬ﺃ_ﻢ ﴿ﻻ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ ﺑﹺﺎﻟ Sﻠ Oﻪ﴾ ،٬ﻭﺃ_ﻢ ﴿ﺑﹺﺎﻟﹾﺂ Oﺧ Qﺮ Oﺓ Yﻫ ـ `ﻢ ﻳﻮﺳﻒ
ﻛﹶﺎ OﻓﺮYﻭ ﹶﻥ﴾ ،٬ﻓﻬﻢ ﻳ ﱠﺪﻋﻮﻥ ﺍﻹﳝﺎﻥ ﻟﻴﻨﺘﻔﻌﻮﺍ ﺑﻪ ﺩﻧﻴﻮﻳﹰﺎ ﻭﻳﻬﻴﻤﻨﻮﺍ ﻣﻦ ﺧﻼﻝ ﺍﺩﻋﺎﺋﻬﻢ ﻋﻠ ـﻰ ﺍﻟﻨ ـﺎﺱ
ﺑﺎﳋﺪﺍﻉ ﻭﺍﻟﺪﺟﻞ.
ﻻ ﻳﻜﺘﻔﻲ ﺑﻔﻀﺢ ﺍﳌﺪﻋﲔ ﻭﺍﻟﺪﺟﺎﻟﲔ ،٬ﺑﻞ ÚﻳﺒÑﻴﻦ ﺃﺻﺤﺎﺏ ﺍﳊﻖ ﻷﻫﻞ ﻣﺼﺮ ﰒ ﺇ ﹼﻥ ﻳﻮﺳﻒ
ﻭﺃﻳﻀﹰﺎ ﺑﻜﻞ ﻭﺿﻮﺡ ﻭﻳﺴﻤﻴﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ ،٬ﺑﻞ ﻭÚﻳﺒÑﻴﻦ ﺍﻧﺘﺴﺎﺑﻪ ﳍﻢ ،٬ﻣﻊ ﺃﻥ ﺍﳌﻔﺮﻭﺽ ﺃﻧﻪ ﻏﲑ ﻣﻌﺮﻭﻑ
ﺏ Qﻣ ـﺎ
ﻕ Qﻭﻳ̀Qﻌﻘﹸﻮ Q
ﺖ Oﻣ Sﻠ ﹶﺔ ﺁﺑQﺎﺋﻲ ﹺﺇ̀ﺑﺮQﺍﻫOﻴ Qﻢ Qﻭﹺﺇ `ﺳﺤQﺎ Q
ﺍﻟﻨﺴﺐ ،٬ﺑﻞ ﺻﱯ ﺍﻟﺘﻘﻄﻪ ﺑﻌﺾ ﺍﻟﺴﻴﺎﺭﺓ﴿ .ﻭQﺍﱠﺗﺒ̀Qﻌ Y
ﺱ
ﺱ Qﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ Qﺮ ﺍﻟﱠﻨ ـﺎ ﹺ
ﻀ ﹺﻞ ﺍﻟ Sﻠ Oﻪ Qﻋﻠﹶ̀ﻴﻨQﺎ Qﻭ Qﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ
ﻚ Oﻣ `ﻦ ﹶﻓ `
ﺸ ﹺﺮ Qﻙ ﺑﹺﺎﻟ Sﻠ Oﻪ Oﻣ `ﻦ Qﺷ `ﻲ ٍﺀ ﹶﺫOﻟ Q
ﻛﹶﺎ ﹶﻥ ﹶﻟﻨQﺎ ﹶﺃ ﹾﻥ ﻧ` Y
ﺸﻜﹸﺮYﻭ ﹶﻥ﴾).(٢
ﻻ Qﻳ `
﴿ﻣQﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨQﺎ ﹶﺃ ﹾﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻘﺔ ،٬ﻭﺃ_ﺎ ﻋﻘﻴﺪﺗﻪ ﻭﻋﻘﻴﺪﺓ ﺁﺑﺎﺋﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭÚﻳﺒÑﻴﻦ ﻳﻮﺳﻒ
ﺱﻻ
ﺱ Qﻭﹶﻟ Oﻜ ـ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ ـ Qﺮ ﺍﻟﱠﻨ ـﺎ ﹺ
ﻀ ﹺﻞ ﺍﻟ Sﻠ Oﻪ Qﻋﻠﹶ̀ﻴﻨQﺎ Qﻭ Qﻋﻠﹶﻰ ﺍﻟﱠﻨ ـﺎ ﹺ
ﻚ Oﻣ `ﻦ ﹶﻓ `
ﺸ ﹺﺮ Qﻙ ﺑﹺﺎﻟ Sﻠ Oﻪ Oﻣ `ﻦ Qﺷ `ﻲ ٍﺀ ﹶﺫOﻟ Q
ﻧ` Y
ﺸ ﹸﻜﺮYﻭ ﹶﻥ﴾.
Qﻳ `
ﻭﻳﺴﺘﻤﺮ ﰲ ﻓﻀﺢ ﺍﻟﻔﺮﺍﻋﻨﺔ ﻭﺃﻥ ﺭﺑﻮﺑﻴﺘﻬﻢ ﺭﺑﻮﺑﻴﺔ ﺑﺎﻃﻠﺔ ﻻ ﺗﻨﺒﻊ ﻣﻦ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ،٬
ﺠ ﹺﻦ ﺃﹶﺃﹶ̀ﺭﺑQﺎﺏY NﻣQﺘ ﹶﻔ ﱢﺮﻗﹸﻮ ﹶﻥ ﺧ̀Qﻴﺮ Nﹶﺃ ﹺﻡ ﺍﻟ Sﻠ ـ Yﻪ
ﺴ`
ﻭﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺮﺑﻮﺑﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ﻳQﺎ ﺻQﺎ OﺣQﺒ ﹺﻲ ﺍﻟ ﱢ
ﺍﹾﻟﻮQﺍ Oﺣ Yﺪ ﺍﹾﻟ ﹶﻘﻬﱠﺎ Yﺭ﴾).(٣
ﺩﻋﻮﺗﻪ ﺇﱃ ﺍﳊﻖ ﺑﺒﻴﺎﻥ ﺃﺻﻞ ﺩﻋﻮﺓ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻭﻋﺪﻡ ﺍﺭﺗﺒﺎﻃﻬ ـﺎ ﺑ ـﺎﷲ ﰒ ﳜﺘﻢ ﻳﻮﺳﻒ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ﻣQﺎ ﺗ̀QﻌYﺒﺪYﻭ ﹶﻥ Oﻣ `ﻦ ﺩYﻭﹺﻧ Oﻪ ﺇﹺﻟSﺎ ﹶﺃ `ﺳﻤQﺎ ًﺀ Qﺳﻤﱠ̀ﻴﺘYﻤYﻮﻫQﺎ ﹶﺃ̀ﻧYﺘ `ﻢ ﻭQﺁﺑQﺎﺅYﻛﹸ `ﻢ ﻣQﺎ ﹶﺃ̀ﻧ Qﺰ ﹶﻝ ﺍﻟ Sﻠ Yﻪ ﹺﺑﻬQﺎ Oﻣ `ﻦ
ﺱﻻ
ﻚ ﺍﻟﺪﱢﻳ Yﻦ ﺍﻟﹾ ﹶﻘﱢﻴﻢQ Yﻭﹶﻟ Oﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ ـ Qﺮ ﺍﻟﱠﻨ ـﺎ ﹺ
ﺤ ﹾﻜ Yﻢ ﺇﹺﻟSﺎ Oﻟ Sﻠ Oﻪ ﹶﺃ Qﻣ Qﺮ ﹶﺃﻟSﺎ ﺗ̀QﻌﺒYﺪYﻭﺍ ﺇﹺﻟSﺎ ﹺﺇﻳﱠﺎ Yﻩ ﹶﺫOﻟ Q
Yﺳ ﹾﻠﻄﹶﺎ wﻥ ﹺﺇ Oﻥ ﺍﹾﻟ Y
ﻳ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾).(١
ﺇﺫﻥ ،٬ﺍﻟﺘﻔﺘﻮﺍ ..ﻫﺆﻻﺀ ﺍﻟﻔﺮﺍﻋﻨﺔ )ﺍﻟﺪﺟﺎﻟﻮﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﺍﳊﻜﺎﻡ( ﺩﻋ ـﻮŸﻢ ﴿ Qﻣ ـﺎ
ﹶﺃ̀ﻧ Qﺰ ﹶﻝ ﺍﻟ Sﻠ Yﻪ ﹺﺑﻬQﺎ Oﻣ `ﻦ Yﺳ ﹾﻠﻄﹶﺎﻥ﴾؛ ﻷ_ﺎ ﻗﻮﺍﻧﲔ ﻭﺃﲰﺎﺀ ﻭﺿﻌﻬﺎ ﺍﻟﻨﺎﺱ ،٬ﻭﻣﺎ ﻳﻀﻌﻪ ﺍﻟﻨﺎﺱ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻦ
ﺍﷲ ﻓﻬﻮ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﺒﺎﺩﺓ ﻟﻠﺸﻴﻄﺎﻥ ﴿ﻣQﺎ ﺗ̀QﻌYﺒﺪYﻭ ﹶﻥ Oﻣ `ﻦ ﺩYﻭﹺﻧ Oﻪ ﺇﹺﻟSﺎ ﹶﺃ `ﺳ ـﻤQﺎ ًﺀ Qﺳ ـﻤﱠ̀ﻴYﺘﻤYﻮﻫQﺎ ﹶﺃ̀ﻧ ـYﺘ `ﻢ
ﻭQﺁﺑQﺎﺅYﻛﹸ `ﻢ﴾.
) :ﻣﻦ ﺍﺳﺘﻤﻊ ﺇﱃ ﻧﺎﻃﻖ ﻓﻘﺪ ﻋﺒﺪﻩ ،٬ﻓﺈﻥ ﻛﺎﻥ ﻳﻨﻄﻖ ﻋ ـﻦ ﻭﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ
ﺍﷲ ﻓﻘﺪ ﻋﺒﺪ ﺍﷲ ،٬ﻭﺇﻥ ﻛﺎﻥ ﻳﻨﻄﻖ ﻋﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻘﺪ ﻋﺒﺪ ﺍﻟﺸﻴﻄﺎﻥ( ).(٢
ﻭﺍﷲ ﺑﻴﱠﻦ ﺃﻥ ﺍﳌﻠﻚ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳÚﻌﻴﱢﻦ ﻭﻳﻨﺼﺐ ﻣﻦ ﻳﺸﺎﺀ ،٬ﻭﻟ ـﻴﺲ ﻟﻠﻨ ـﺎﺱ
ﺍﻻﻋﺘﺮﺍﺽ ﺃﻭ ﺗﻨﺼﻴﺐ ﻣﻦ ﻳﺸﺎﺅﻭﻥ ﺃﻭ ﺍﻏﺘﺼﺎﺏ ﺍﳌﻠﻚ:
ﻚ
ﺨ ﹾﺬ Qﻭﻟﹶﺪﹰﺍ Qﻭﹶﻟ `ﻢ Qﻳ ﹸﻜ `ﻦ ﹶﻟﻪ YﺷQﺮﹺﻳﻚO Nﻓ ـﻲ ﺍﹾﻟ Yﻤ ﹾﻠ ـ O
ﺽ Qﻭﹶﻟ `ﻢ Qﻳﱠﺘ O
ﺕ ﻭQﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺴﻤQﺎﻭQﺍ O
ﻚ ﺍﻟ ﱠ
﴿ﺍSﻟﺬOﻱ ﹶﻟﻪY Yﻣ ﹾﻠ Y
Qﻭ Qﺧ ﹶﻠ Qﻖ ﹸﻛ Sﻞ Qﺷ `ﻲ ٍﺀ ﹶﻓ ﹶﻘ ﱠﺪ QﺭﻩQ Yﺗ ﹾﻘﺪOﻳﺮﹰﺍ﴾).(٤
ﰒ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺴﺄﳍﻢ ﺳﺆﺍﻝ ﻣﺴﺘﻨﻜﺮ ﻟﻌﻤﻠﻬﻢ ﰲ ﺍﻻﺳﺘﺤﻮﺍﺫ ﻋﻠﻰ ﺍﳌﻠﻚ ﻭﺇﻗﺼﺎﺀﻫﻢ ﳋﻠﻔ ـﺎﺀ
ﻚ
ﺱ(﴿ ،٬ﺃﹶ̀ﻡ ﹶﻟ Yﻬ `ﻢ ﻧQﺼOﻴﺐO Nﻣ Qﻦ ﺍﹾﻟ Yﻤ ﹾﻠ ـ O
ﺍﷲ ﰲ ﺃﺭﺿﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﺃﻭ ﻛﻤﺎ ﲰﺎﻫﻢ ﺳﺒﺤﺎﻧﻪ )ﺍﻟﻨﱠﺎ Q
ﺱ QﻧﻘOﲑﹰﺍ﴾).(٢
ﹶﻓﺈﹺﺫﹰﺍ ﻻ ﻳ̀YﺆﺗYﻮ ﹶﻥ ﺍﻟﻨﱠﺎ Q
ﻳﺎ ﻟﻪ ﻣﻦ ﺳﺆﺍﻝ ،٬ﻭﻳﺎ ﻟﻪ ﻣﻦ ﺳﺎﺋﻞ ،٬ﻭﻳﺎ ﻟﻪ ﻣﻦ ﺧﺰﻱ ﻟﻠﻤﺴﺆﻭﻟﲔ ،٬ﻓﺒﻤﺎﺫﺍ ﺳﻴﺠﻴﺒﻮﻥ ؟! ﻫ ـﻞ
ﺳﻴﻘﻮﻟﻮﻥ ﺇﻥ ﺍﳌﻠﻚ ﳍﻢ ﻭﻟﻴﺲ ﷲ ،٬ﺃﻡ ﺳﻴﻘﻮﻟﻮﻥ ﺇ_ﻢ ﺷﺮﻛﺎﺀ ﷲ ﰲ ﻣﻠﻜﻪ ﴿ﹶﻟ Yﻬ `ﻢ ﻧQﺼ OـﻴﺐO Nﻣ ـ Qﻦ
ﻚ﴾ ؟؟
ﺍﹾﻟ Yﻤ ﹾﻠ O
ﺣﻘﹰﺎ ،٬ﺇﻧﻪ ﺧﺰﻱ ﻭﻋﺎﺭ ﳌﻦ ﻧﺼﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ،٬ﻭﳌﻦ ﻧﺼﺒﻮﺍ ﻏﲑﻫﻢ )ﺑﺎﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺍﻟﺸﻮﺭﻯ( ،٬ﳌﻦ
ﺍﺩﻋﻮﺍ ﺑﻌﻤﻠﻬﻢ ﺃﻥ ﺍﳌﻠﻚ ﳍﻢ ﻻ ﷲ ،٬ﻭﳌﻦ ﺍﺩﻋﻮﺍ ﺑﻌﻤﻠﻬﻢ ﺃ_ﻢ ﺷﺮﻛﺎﺀ ﷲ ﰲ ﻣﻠﻜﻪ.
ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺍﳋﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﳋﺰﻱ ﺃﻣﺎﻡ ﺍﷲ ﻓﻠﻴﻌﺘﺮﻓﻮﺍ ﺃﻥ ﺍﷲ ﻳﺆﰐ ﻣﻠﻜﻪ ﻣﻦ ﻳﺸﺎﺀ،٬
ﻭﻫﻢ ﻣﻦ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،٬ ﻭﻗﺪ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻜﻪ ﰲ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،٬ﰒ ﺁﻝ ﳏﻤﺪ
ﻭﻫﻢ ﻣﻦ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ . ﻭﻫﻢ ﻣﻦ ﺁﻝ ﳏﻤﺪ ﰒ ﰲ ﺁﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻬﺪﻱ
ﺏ
ﻀ Oﻠ Oﻪ ﹶﻓ ﹶﻘ `ﺪ ﺁﺗ̀QﻴQﻨ ـﺎ ﺁ ﹶﻝ ﹺﺇ̀ﺑ ـﺮQﺍﻫOﻴ Qﻢ ﺍﹾﻟ OﻜQﺘ ـﺎ Q
ﺱ Qﻋﻠﹶﻰ ﻣQﺎ ﺁﺗQﺎ Yﻫ Yﻢ ﺍﻟ Sﻠ Yﻪ Oﻣ `ﻦ ﹶﻓ `
ﺴﺪYﻭ ﹶﻥ ﺍﻟﻨﱠﺎ Q
ﺤY
﴿ﺃﹶ̀ﻡ Qﻳ `
ﺤ ﹾﻜ Qﻤ ﹶﺔ ﻭQﺁﺗ̀QﻴﻨQﺎ Yﻫ `ﻢ Yﻣﻠﹾﻜﹰﺎ QﻋﻈOﻴﻤﹰﺎ﴾).(٣
ﻭQﺍﹾﻟ O
،٬ ﻃﺮﻳﻘ ـﺔ ﳌﻜ ـﺮﻫﻢ ﺩﻭﻥ ﻗﺘﻠ ـﻪ .١ﺳﺒﺐ ﳒﺎﺗﻪ؛ ﻷﻥ ﻓﻴﻪ ﻭﺟﺪ ﺇﺧﻮﺓ ﻳﻮﺳ ـﻒ
ﺼ Oﻪ ﹺﺑ Qﺪ ﹴﻡ ﹶﻛﺬOﺏٍ﴾).(١
﴿ QﻭﺟQﺎﺀُﻭﺍ Qﻋﻠﹶﻰ ﹶﻗﻤOﻴ O
ﻣﻦ Ÿﻤﺔ ﺍﻟﻔﺎﺣﺸﺔ. .٢ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﻳﻮﺳﻒ
ﺖ ﻣQﺎ QﺟﺰQﺍ ُﺀ Qﻣ ـ `ﻦ
ﺏ ﻗﹶﺎﹶﻟ `
ﺼﻪO Yﻣ `ﻦ ﺩYﺑ Yﹴﺮ Qﻭﹶﺃﹾﻟ ﹶﻔﻴQﺎ Qﺳﱢﻴ QﺪﻫQﺎ ﹶﻟﺪQﻯ ﺍﹾﻟﺒQﺎ ﹺ
ﺕ ﻗﹶﻤOﻴ Q
ﺏ Qﻭ ﹶﻗ ﱠﺪ `
﴿ﻭQﺍ `ﺳQﺘQﺒﻘﹶﺎ ﺍﹾﻟﺒQﺎ Q
ﺠ Qﻦ ﺃﹶ̀ﻭ ﻋQﺬﹶﺍﺏ NﺃﹶﻟOﻴﻢ.(٢)﴾N
ﺴQ
ﻚ ﺳYﻮﺀﹰﺍ ﺇﹺﻟSﺎ ﹶﺃ ﹾﻥ ﻳ` Y
ﹶﺃﺭQﺍ Qﺩ ﹺﺑﺄﹶ̀ﻫ Oﻠ Q
ﺼ Yﻪ ﹸﻗ ـ ﱠﺪ Oﻣ ـ `ﻦ ﹸﻗYﺒ ـ ﹴﻞ
﴿ﻗﹶﺎ ﹶﻝ Oﻫ Qﻲ ﺭQﺍ Qﻭ Qﺩ̀ﺗﻨﹺﻲ Qﻋ `ﻦ ﻧQﻔﹾﺴِﻲ Qﻭ Qﺷ ﹺﻬ Qﺪ ﺷQﺎﻫOﺪO Nﻣ `ﻦ ﺃﹶ̀ﻫﻠOﻬQﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻤOﻴ Y
ﲔ﴾).(٣
ﺖ QﻭﻫQ Yﻮ Oﻣ Qﻦ ﺍﹾﻟﻜﹶﺎ Oﺫﹺﺑ Q
ﺼ Qﺪ ﹶﻗ `
ﹶﻓ Q
ﲔ﴾).(٤
ﺖ QﻭﻫQ Yﻮ Oﻣ Qﻦ ﺍﻟﺼﱠﺎ Oﺩ Oﻗ Q
ﺼ Yﻪ ﹸﻗ ﱠﺪ Oﻣ `ﻦ ﺩYﺑ Yﹴﺮ ﹶﻓ ﹶﻜ ﹶﺬQﺑ `
﴿ Qﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻤOﻴ Y
ﺼﻪ Yﹸﻗ ﱠﺪ Oﻣ `ﻦ ﺩYﺑ Yﹴﺮ ﻗﹶﺎ ﹶﻝ ﹺﺇﱠﻧﻪO Yﻣ `ﻦ ﻛﹶ̀ﻴ Oﺪﻛﹸ ﱠﻦ ﹺﺇ Sﻥ ﻛﹶ̀ﻴ Qﺪﻛﹸ ﱠﻦ ﻋQﻈOﻴﻢ.(٥)﴾N
﴿ﻓﹶﻠﹶﻤﱠﺎ ﺭQﺃﻯ ﻗﹶﻤOﻴ Q
.٣ﺇﻧﻪ ﺁﻳﺔ ﻋﺎﺩ zﺎ ﺍﻟﺒﺼﺮ ﻟﻴﻌﻘﻮﺏ ،٬ﻭﻣﺎ ﺗﻼ ﻫﺬﺍ ﻣﻦ ﺍﻧﺘﻘﺎﻝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﻣﺼ ـﺮ ﻟﺘﻤﻬﻴ ـﺪ
﴿ .ﺍﺫﹾﻫQﺒYﻮﺍ ﹺﺑ ﹶﻘﻤOﻴﺼOﻲ Qﻫﺬﹶﺍ ﹶﻓﹶﺄﹾﻟﻘﹸﻮ Yﻩ Qﻋﻠﹶﻰ Qﻭ `ﺟ Oﻪ ﹶﺃﺑﹺﻲ ﺍﻷﺭﺿﻴﺔ ﺍﳌﻼﺋﻤﺔ ﻟﻘﺎﺋﻢ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻮﺳﻰ
ﲔ﴾).(٦
ﺕ QﺑﺼOﲑﹰﺍ QﻭﹾﺃﺗYﻮﻧﹺﻲ ﹺﺑﺄﹶ̀ﻫ Oﻠﻜﹸ `ﻢ ﹶﺃ `ﺟ Qﻤ Oﻌ Q
Qﻳ ﹾﺄ O
ﻣﻦ Ÿﻜﻢ ﺑﻨﻴﻪ ،٬ﻓﻜﻢ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗQﺎﻟ Sﻠ ـ Oﻪ .٤ﻭﺃﺧﲑﹰﺍ ﻓﺎﻟﻘﻤﻴﺺ ﺃﺻﺒﺢ ﺳﺒﺒﹰﺎ ﻹﻧﺼﺎﻑ ﻳﻌﻘﻮﺏ
ﲔ﴾) ،٬(٧ﻭ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗQﺎﻟ Sﻠ Oﻪ ﹺﺇﱠﻧ Q
ﻚ ﹶﻟ Oﻔ ـﻲ ﻒ Qﺣﺘﱠﻰ Qﺗﻜﹸﻮ ﹶﻥ QﺣﺮQﺿﹰﺎ ﺃﹶ̀ﻭ Qﺗﻜﹸﻮ ﹶﻥ Oﻣ Qﻦ ﺍﹾﻟﻬQﺎOﻟ Oﻜ Q
Qﺗ ﹾﻔQﺘﺄﹸ Qﺗ ﹾﺬﻛﹸﺮ YﻳYﻮﺳQ Y
ﻚ ﺍﹾﻟ ﹶﻘ Oﺪ ﹺﱘ﴾) ،٬(٨ﻟﻜﻦ ﴿ﻟﹶﻤﱠﺎ ﹶﺃ ﹾﻥ ﺟQﺎ َﺀ ﺍﹾﻟQﺒ O
ﺸﲑ Yﹶﺃﹾﻟﻘﹶﺎ Yﻩ Qﻋﻠﹶﻰ Qﻭ `ﺟ ﹺﻬ Oﻪ ﻓﹶﺎ̀ﺭQﺗ ﱠﺪ QﺑﺼOﲑﹰﺍ ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ `ﻢ ﹶﺃ ﹸﻗ ـ ﹾﻞ ﺿQﻼOﻟ Q
ﹶﻟ ﹸﻜ `ﻢ ﹺﺇﻧﱢﻲ ﺃﹶ̀ﻋ ﹶﻠﻢO Yﻣ Qﻦ ﺍﻟ Sﻠ Oﻪ ﻣQﺎ ﻻ ﺗ̀Qﻌ ﹶﻠﻤYﻮ ﹶﻥ﴾) ،٬(١ﻋﻨﺪﻫﺎ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﻳQﺎ ﹶﺃﺑQﺎﻧQﺎ ﺍ `ﺳﺘ̀Qﻐﻔ̀Oﺮ ﹶﻟﻨQﺎ ﹸﺫﻧYﻮQﺑﻨQﺎ ﺇﹺﻧﱠﺎ ﹸﻛﱠﻨ ـﺎ
ﲔ﴾).(٢
ﺧQﺎ OﻃOﺌ Q
. ﻛﻞ ﻫﺬﺍ ﰲ ﻗﻤﻴﺺ ﻳﻮﺳﻒ
ﻓﻤﺎ ﺳ Ñﺮ ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﺣﱴ ﺃﺻﺒﺢ ﻣﻮﺿﻌﹰﺎ ﻟﺘﺠﻠﻲ ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ ﻭﺁﻳﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟
ﺍﳊﻖ ،٬ﺇﻧﻪ ﻗﻤﻴﺺ ﻻﻣﺲ ﺫﺍﻙ ﺍﻟﻘﻠﺐ ﺍﻟﻨﻘﻲ ﺍﻟﻄﺎﻫﺮ ﺍﳌﻼﺋﻜﻲ ﺍﳌﻠﻜﻮﰐ ،٬ﻗﻠ ـﺐ ﻳﻮﺳ ـﻒ
ﺻﺒﻴﹰﺎ ﺻﻐﲑﹰﺍ ،٬ﻭﺁﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻠ ـﺐ ﺍﻟﺬﻱ ﺗﻠﻘﻰ ﻛﻠﻤﺎﺕ ﺍﷲ ﺑﺎﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ،٬ﻭﻛﺎﻥ ﻳﻮﺳﻒ
ﺍﻟﻄﺎﻫﺮ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﻭﱂ ﻳﻜﻔﺮﻫﺎ.
ﺇ ﹼﻥ ﻛﺮﺍﻣﺔ ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﻫﻲ ﺃﻧﻪ ﻻﻣﺲ ﻗﻠﺐ ﻳﻮﺳﻒ ﻟﻴﺲ ﺇﻻ ،٬ﻫﺬﺍ ﻫﻮ ﺳﺮ ﺍﻟﻘﻤﻴﺺ ،٬ﻓﻔ ـﻲ
ﻛﻞ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﺷﺎﻫﺪﹰﺍ ﻋﺪ ﹰﻻ ﻳﺸﻬﺪ ﺑﻨﻘﺎﺀ ﻗﻠﺐ ﻳﻮﺳﻒ ﻭﻃﻬﺎﺭﺗ ـﻪ ،٬ﻫ ـﺬﺍ
ﺍﻟﻘﻤﻴﺺ ﺗﻜﻠﻢ ﻭﻟﻜﻦ ﺑﺎﻷﻓﻌﺎﻝ ﻻ ﺑﺎﻷﻗﻮﺍﻝ ،٬ﻭﻣﺎ ﺃﺣﻮﺝ ﺍﻟﻨﺎﺱ ﻟﻴﺘﻌﻠﻤﻮﺍ ﻣﻦ ﻗﻤﻴﺺ ﻳﻮﺳﻒ
ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻭﻗﻮﻝ ﺍﳊﻖ ﻭﺇﻋﻄﺎﺀ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ ،٬ﻭﻳﺘﻌﻠﻤﻮﺍ ﺗﺮﻙ ﺍﳊﺴﺪ ﻭﺍﻷﻧﺎ ﻭﺍﻷﺧﻼﻕ
ﺍﻟﺬﻣﻴﻤﺔ.
ﻭﻋﺮﻓ ـﻮﺍ ﻭﺍﻵﻥ ،٬ﻟﻨﻀﻊ ﻗﻤﻴﺺ ﻳﻮﺳﻒ ﻫﺬﺍ ﺍﳉﻤﺎﺩ ﰲ ﻣﻘﺎﺑﻞ ﺃﻧﺎﺱ ﺍﻟﺘﺼﻘﻮﺍ ﺑﻴﻮﺳ ـﻒ
،٬ﻭﻟﻨﺮﻯ ﻛﻢ ﺃﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻇ ـﺎﳌﲔ ﻛﻤﺎ ﺍﻟﺘﺼﻖ ﻭﻋﺮﻑ ﺍﻟﻘﻤﻴﺺ ﻳﻮﺳﻒ ﻳﻮﺳﻒ
،٬ﻭﻛ ـﻢ ﺧ ـﺬﻝ ﺍﻟﻨ ـﺎﺱ ،٬ﻭﻛﻢ ﺃﻥ ﺍﻟﻘﻤﻴﺺ ﻛﺎﻥ ﻣﻨﺼﻔﹰﺎ ﻋﺎﺩ ﹰﻻ ﻣﻊ ﻳﻮﺳﻒ ﻟﻴﻮﺳﻒ
،٬ﻭﻛﻞ ﻣﺮﺓ ﻛﺎﻥ ﺍﻟﻨ ـﺎﺱ ﻭﺍﻟﻘﻤ ـﻴﺺ ،٬ﻭﻛﻢ ﺃﻋﺎﻥ ﻭﺃﻏﺎﺙ ﺍﻟﻘﻤﻴﺺ ﻳﻮﺳﻒ ﻳﻮﺳﻒ
،٬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻈﻠﻤﻮﻥ ﻭﳜﺬﻟﻮﻥ ﻳﺘﺒﺪﻟﻮﻥ ،٬ﻭﻟﻜﻦ ﺩﺍﺋﻤﹰﺎ ﻛﺎﻥ ﺍﻟﻘﻤﻴﺺ ﻳﻨﺼﻒ ﻭﻳﻌﲔ ﻳﻮﺳﻒ
. ﻳﻮﺳﻒ
،٬ﻓﺠﺪﻳﺮ ﺑﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﻣﺎﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﱂ ﻳﻜﻦ ﻟﻠﻘﻤﻴﺺ ﻗﺼﺔ ﻛﻤﺎ ﻛﺎﻧﺖ ﻣﻊ ﻳﻮﺳﻒ
ﳜﺎﻃﺐ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ،٬ﻭﻧﺘﻌﻠﻢ ﻣﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﲡﻠﻰ ﰲ ﻗﻤﻴﺺ
ﻳﻮﺳﻒ ﰲ ﻛﻞ ﻣﺮﺓ ﻭﻛﻞ ﻣﻮﻗﻒ.
؟! ﰒ ﳌﺎﺫﺍ ﺍﻟﻘﻤﻴﺺ ﺑﺎﻟﺬﺍﺕ ،٬ﻭﻟﻴﺲ ﻟﺒﺎﺳﹰﺎ ﺁﺧﺮ ﻻﻣﺲ ﺟﺴﺪ ﻳﻮﺳﻒ
،٬ﻓﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻨﺠﻲ ﻳﻮﺳﻒ ﺍﳊﻘﻴﻘﺔ ،٬ﻷﻥ ﺍﻟﻘﻤﻴﺺ ﻛﺎﻥ ﺇﺷﺎﺭﺓ ﻭﺍﺿﺤﺔ ﻟﻘﻠﺐ ﻳﻮﺳﻒ
،٬ﻭﻛﻠﻢ ﺍﻟﻨﺎﺱ ﻫﻮ ﻧﻘﺎﺀ ﻗﻠﺒﻪ ﻭﺇﺧﻼﺻﻪ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻓﻜﺎﻥ ﺍﷲ ﰲ ﻗﻠﺐ ﻳﻮﺳﻒ
،٬ .ﻛﺎﻥ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻳﻘﻮﻝ ﺃﻧ ـﺎ ﰲ ﻗﻠ ـﺐ ﻳﻮﺳ ـﻒ ﺑﻘﻤﻴﺺ ﻳﻮﺳﻒ
) :ﻳﺎ .ﻛﺎﻥ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻣﻦ ﺧﻼﻝ ﻗﻤﻴﺺ ﻳﻮﺳﻒ ﻭﺍﻟﻘﻤﻴﺺ ﻣﺴﲏ ﻛﻤﺎ ﻣﺲ ﻳﻮﺳﻒ
ﺍﺑﻦ ﺁﺩﻡ ﺍﺫﻛﺮﱐ ﺣﲔ ﺗﻐﻀﺐ ﺃﺫﻛﺮﻙ ﻋﻨﺪ ﻏﻀﱯ ﻓﻼ ﺃﳏﻘﻚ ﻓﻴﻤﻦ ﺃﳏﻖ ،٬ﻭﺇﺫﺍ ﻇﹸﻠﻤﺖ ﲟﻈﻠﻤﺔ
ﻓﺎﺭﺽ ﺑﺎﻧﺘﺼﺎﺭﻱ ﻟﻚ ﻓﺈﻥ ﺍﻧﺘﺼﺎﺭﻱ ﻟﻚ ﺧﲑ ﻣﻦ ﺍﻧﺘﺼﺎﺭﻙ ﻟﻨﻔﺴﻚ( ).(١
ﻓﺈﻥ ﻭﻗﻌﺖ ﰲ ﺑﺌﺮ ﻋﻤﻴﻖ ﺃﻧﺎ ﺃﳒﻴﻚ ،٬ﻭﺇﻥ ﻣﻜﺮ ﺑﻚ ﺃﻫﻞ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻔﺤﺸﺎﺀ ﻓﺄﻧﺎ ﻧﺎﺻﺮﻙ ،٬ﻭﺇﻥ
ﺃﺭﺩﺕ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻭﺷﻔﺎﺀ ﺍﳌﺮﺿﻰ ﻓﺄﻧﺎ ﺍﳌﺸﺎﰲ ﺍﶈﻴﻲ ﺃﻋﻄﻲ ﻧﻔﺴﻲ ﳌﻦ ﻳﺬﻛﺮﱐ .ﻓﺄﻧﺎ ﰲ ﻗﻠﺐ ﻣﻦ
ﺫﻛﺮﱐ ﳝﺴﲏ ﻗﻤﻴﺼﻪ ﻛﻤﺎ ﳝﺲ ﻗﻠﺒﻪ.
ﻭﺑﻌﺪ ﺳﻨﲔ ﻣﻦ ﻗﺼﺔ ﺍﻟﻘﻤﻴﺺ ﺍﳌﻌﺠﺰﺓ ،٬ﻗﻤﻴﺺ ﺍﻵﻳﺎﺕ ﺍﻹﳍﻴﺔ ،٬ﺗﺄﰐ ﺁﻳﺔ ﺃﺧﺮﻯ :ﻳﺪ ﻣﻮﺳ ـﻰ
ﺿ Yﻤ `ﻢ Qﻳ Qﺪ Qﻙ ﹺﺇﻟﹶﻰ
﴿ ،٬ﻭQﺍ ` ﺍﻟﺒﻴﻀﺎﺀ ﻟﻠﻨﺎﻇﺮﻳﻦ ،٬ﻭﻫﻲ ﻻ ﲣﺮﺝ ﺑﻴﻀﺎﺀ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﲤﺲ ﻗﻠﺐ ﻣﻮﺳﻰ
،٬ ﺝ ﺑ̀QﻴﻀQﺎ َﺀ Oﻣ `ﻦ ﻏﹶ̀ﻴ ﹺﺮ ﺳYﻮ ٍﺀ ﺁQﻳ ﹰﺔ ﹸﺃ `ﺧﺮQﻯ﴾) .(٢ﻭﻛﺄ_ﺎ Úﺗﺨﺮﺝ ﻣﺎ ﰲ ﻗﻠﺐ ﻣﻮﺳﻰ
ﺨ Yﺮ `
ﻚ Qﺗ `
QﺟﻨQﺎ Oﺣ Q
ﻟﻴﻨﻈﺮ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﺑﻴﺎﺿﹰﺎ ﻧﺎﺻﻌﹰﺎ ﻭﻃﻬﺎﺭﺓ ﻭﻧﻘﺎ ًﺀ ﻭﻋﺪ ﹰﻻ ﻭﻧﻮﺭﹰﺍ ﳝﻸ ﺍﳋﺎﻓﻘﲔ .ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﲤﺲ ﺍﻟ ـﺬﻱ
ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،٬ﻟﺘﺨﱪ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﻫﻮ ﺍﻟ ـﺬﻱ ﰲ ﻗﻠ ـﺐ ﰲ ﻗﻠﺐ ﻣﻮﺳﻰ
. ﻣﻮﺳﻰ ،٬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﻣﻮﺳﻰ
،٬ﻭﺃﻧﻪ ﻫ ـﻮ ﺳ ـﺒﺤﺎﻧﻪ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻘﻤﻴﺺ ﻣﻦ ﻗﺒﻞ ﳜﱪ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﷲ ﰲ ﻗﻠﺐ ﻳﻮﺳﻒ
ﻭﻧﺼﺒﻪ ﺧﻠﻴﻔﺘﻪ ﰲ ﺃﺭﺿﻪ. ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﻳﻮﺳﻒ
ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﺍﻵﻳﺔ ﺍﳌﻌﺠﺰﺓ ،٬ﻛﻢ ﻣﻦ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﻫﻲ ﻛﻬﺬﺍ ﺍﻟﻘﻤﻴﺺ ،٬ﳝﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨ ـﺎﺱ
ﻏﺎﻓﻠﲔ ﻣﻌﺮﺿﲔ ﻋﻨﻬﺎ ،٬ﻓﻠﻮ ﻛﺎﻧﻮﺍ ﻳﻄﻠﺒﻮﻥ ﺍﳊﻖ ﻟﻌﺮﻓﻮﻩ ﻭﻟﺘﺠﻠﻰ ﳍﻢ ﰲ ﺍﻟﺸﺠﺮ ﻭﺍﳊﺠﺮ ﻭﰲ ﻛﻞ
،٬ﻭﻳﺪ ﻣﻮﺳﻰ ﺷﻲﺀ ﻳﻘﻊ ﻋﻠﻴﻪ ﺑﺼﺮﻫﻢ ﺃﻭ ﻳﻄﺮﻕ ﺁﺫﺍ_ﻢ ،٬ﻭﻟﺮﺃﻭﺍ ﺍﳊﻖ ﰲ ﻗﻤﻴﺺ ﻳﻮﺳﻒ
ﺕ
ﺴ ـﻤQﺎﻭQﺍ O
ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ،٬ﻟﻜﻨﻬﻢ ﻣﻌﺮﺿﻮﻥ ﻋﻦ ﺍﳊﻖ ﴿ Qﻭ ﹶﻛﹶﺄﱢﻳ `ﻦ Oﻣ `ﻦ ﺁQﻳ wﺔ ﻓOﻲ ﺍﻟ ﱠ
ﺽ Qﻳ Yﻤﺮﱡﻭ ﹶﻥ Qﻋﻠﹶ̀ﻴﻬQﺎ Qﻭ Yﻫ `ﻢ ﻋ̀QﻨﻬQﺎ ﻣ̀Yﻌ ﹺﺮﺿYﻮ ﹶﻥ﴾).(٣
ﻭQﺍﹾﻟﺄﹶ̀ﺭ ﹺ
،٬ ﻫﺬﻩ ﺇﺿﺎﺀﺓ ﻣﻦ ﻗﺼﺔ ﻗﻤﻴﺺ ﻳﻮﺳﻒ ،٬ﻓﻠﻴﺘﺪﺑﺮﻫﺎ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺘﻌﻠﻤﻮﺍ ﻣﻦ ﻗﻤﻴﺺ ﻳﻮﺳﻒ
ﻭﻗﻠﺐ ﻳﻮﺳﻒ ﻭﺍﻟﺬﻱ ﰲ ﻭﺇﻥ ﱂ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﻳﻮﺳﻒ ﻓﻠﻴﺴﻤﻌﻮﺍ ﻣﻦ ﻗﻤﻴﺺ ﻳﻮﺳﻒ
ﺏ ﻣQﺎ ﻛﹶﺎ ﹶﻥ Qﺣ ـﺪOﻳﺜﹰﺎ Yﻳ ﹾﻔQﺘ ـﺮQﻯ Qﻭﹶﻟ Oﻜ ـ `ﻦ
ﺼ ﹺﻬ `ﻢ ﻋ̀OﺒﺮQﺓﹲ OﻟﺄﹸﻭﻟOﻲ ﺍﹾﻟﹶﺄﹾﻟﺒQﺎ ﹺ
ﺼ O
ﻗﻠﺐ ﻳﻮﺳﻒ ﴿ﹶﻟ ﹶﻘ `ﺪ ﻛﹶﺎ ﹶﻥ ﻓOﻲ ﹶﻗ Q
ﻯ Qﻭ Qﺭ `ﺣ Qﻤ ﹰﺔ Oﻟﻘﹶ̀ﻮ ﹴﻡ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ﴾).(١
ﺼﺪOﻳ Qﻖ ﺍSﻟﺬOﻱ ﺑ̀Qﻴ Qﻦ Qﻳ Qﺪ̀ﻳ Oﻪ QﻭQﺗ ﹾﻔﺼOﻴ ﹶﻞ ﹸﻛ ¿ﻞ Qﺷ `ﻲ ٍﺀ QﻭﻫYﺪ ¤
Qﺗ `
ﰲ ﺴ Qﺮ ﹰﺓ Qﻋﻠﹶﻰ ﺍﹾﻟ OﻌﺒQﺎ Oﺩ﴾) ،٬(٢ﻭﺇﻧﻪ ﻷﻣﺮ ﳏﺰﻥ ﺃﻥ ﻳﻨﺼﻒ ﻭﻳﻌﲔ ﻳﻮﺳﻒ
ﺇ_ﺎ ﺣﺴﺮﺓ ﴿ﻳQﺎ Qﺣ `
ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺍﻟﻘﻤﻴﺺ ﺇﻻ ﺍﻟﻨﺎﺱ.
ﻭﺃﺧﲑﹰﺍ ﺃﻗﻮﻝ :ﺇﺫﺍ ﻭﺻﻞ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻳﺘﻜﻠﻢ ﺍﳉﻤﺎﺩ )ﻗﻤ ـﻴﺺ ﻳﻮﺳ ـﻒ( ،٬ﰒ ﺇ ﹼﻥ ﺍﻟﻨ ـﺎﺱ ﻻ
ﻳﺴﻤﻌﻮﻥ ﻭﻻ ﻳﻌﻮﻥ ﻭﻻ ﻳﺘﺪﺑﺮﻭﻥ ﺁﻳﺎﺕ ﺍﷲ ،٬ﺑﻞ ﻫﻢ ﻣﻌﺮﺿﻮﻥ ﻣﺴﺘﻬﺰﺅﻭﻥ ﻓﺈ ﹼﻥ ﺍﷲ ﻳﻨﺬﺭﻫﻢ ﺑﺄﺳﻪ
ﺍﻟﺬﻱ ﻻ Úﻳﺮﺩ .ﺑﻌﺪ ﺃﻥ ﺗﻜﻠﻢ ﻗﻤﻴﺺ ﻳﻮﺳﻒ ﰲ ﺁﺧﺮ ﻗﺼﺔ ﻳﻮﺳﻒ ﺍﻟﱵ Úﺧﺘﻤﺖ ﺑﻜﻼﻡ ﺍﻟﻘﻤ ـﻴﺺ
ﺱ ﺍﻟ ﱡﺮ Yﺳ ﹸﻞ Qﻭ ﹶﻇﻨﱡﻮﺍ ﹶﺃﱠﻧ Yﻬ ـ `ﻢ ﹶﻗ ـ `ﺪ ﹸﻛ ـ OﺬﺑYﻮﺍ
ﻋﻨﺪﻣﺎ Þﺭﺩ ﺍﻟﺒﺼﺮ ﻟﻴﻌﻘﻮﺏ ،٬ﻗﺎﻝ ﺗﻌﺎﱃQ ﴿ :ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ﺍ `ﺳﺘ̀Qﻴﹶﺄ Q
ﲔ﴾) ،٬(٣ﻓﻬﻞ ﻣﻦ ﻋﺎﻗﻞ ﻳﻨﺠﻲ
ﺠ Qﻲ Qﻣ `ﻦ QﻧﺸQﺎ ُﺀ ﻭQﻻ Yﻳ Qﺮ ﱡﺩ ﺑQﺄﹾﺳYﻨQﺎ Qﻋ ﹺﻦ ﺍﹾﻟﻘﹶ̀ﻮ ﹺﻡ ﺍﻟﹾﻤYﺠ` ﹺﺮ Oﻣ Q
ﺟQﺎ َﺀ Yﻫ `ﻢ ﻧQﺼ`ﺮYﻧQﺎ ﹶﻓﻨ Yﱢ
ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،٬ﻓﻴﺴﻤﻊ ﻭﻳﺮﻯ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺃﺻﻤﹰﺎ ﻭﺃﻋﻤﻰ ﺁﻳ ـﺎﺕ ﺍﷲ
ﰲ ﻛﻞ ﺷﻲﺀ ﻭﻫﻲ ﺗﺸﲑ ﺇﱃ ﺍﳊﻖ ﻭﺇﱃ ﺻﺎﺣﺐ ﺍﳊﻖ.
ﲑ wﺓ ﺃﹶﻧQﺎ Qﻭ Qﻣ ﹺﻦ ﺍﱠﺗﺒQﻌQﻨﹺﻲ Qﻭﺳ̀YﺒﺤQﺎ ﹶﻥ ﺍﻟ Sﻠ Oﻪ QﻭﻣQﺎ ﹶﺃﻧQﺎ Oﻣ ـ Qﻦ
ﺼQ
﴿ ﹸﻗ ﹾﻞ Qﻫ Oﺬ Oﻩ QﺳﺒﹺﻴﻠOﻲ ﺃﹶ̀ﺩﻋYﻮ ﹺﺇﻟﹶﻰ ﺍﻟ Sﻠ Oﻪ Qﻋﻠﹶﻰ Qﺑ O
ﲔ﴾).(٤
ﺍﻟﹾﻤYﺸ` ﹺﺮ Oﻛ Q
ﺺ﴾).(١
ﺼ ﹺ
ﺴ Qﻦ ﺍﹾﻟ ﹶﻘ Q
ﻚ ﹶﺃ `ﺣ Q
ﺺ Qﻋﻠﹶ̀ﻴ Q
ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺗﻔﺘﺘﺢ ﺑ ـQ﴿ :ﻧﺤ`ﻦQ Yﻧ ﹸﻘ ﱡ
ﺏ ﻣQﺎ ﻛﹶﺎ ﹶﻥ QﺣﺪOﻳﺜﹰﺎ ﻳYﻔﹾﺘQﺮQﻯ Qﻭﹶﻟ Oﻜ ـ `ﻦ
ﺼ ﹺﻬ `ﻢ ﻋ̀OﺒﺮQﺓﹲ OﻟﺄﹸﻭﻟOﻲ ﺍﹾﻟﹶﺄﹾﻟﺒQﺎ ﹺ
ﺼ O
ﻭﲣﺘﺘﻢ ﺑ ـ﴿ :ﹶﻟ ﹶﻘ `ﺪ ﻛﹶﺎ ﹶﻥ ﻓOﻲ ﹶﻗ Q
ﻯ Qﻭ Qﺭ `ﺣ Qﻤ ﹰﺔ Oﻟﻘﹶ̀ﻮ ﹴﻡ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ﴾).(٢
ﺼﺪOﻳ Qﻖ ﺍSﻟﺬOﻱ ﺑ̀Qﻴ Qﻦ Qﻳ Qﺪ̀ﻳ Oﻪ QﻭQﺗ ﹾﻔﺼOﻴ ﹶﻞ ﹸﻛ ¿ﻞ Qﺷ `ﻲ ٍﺀ QﻭﻫYﺪ ¤
Qﺗ `
ﻣﺪﺍﺭﻫﺎ ﺍﻟﺮﺅﻳﺎ ،٬ﻓﻴﻮﺳﻒ ﺍﻟﻨﱯ ﻳ ـﺮﻯ ﻭﺑﻴﻨﺖ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻻﺿﺎﺀﺍﺕ ﺃﻥ ﻗﺼﺔ ﻳﻮﺳﻒ
ﺭﺅﻳﺎ ،٬ﻭﺍﻟﺴﺠﲔ ﻳﺮﻯ ﺭﺅﻳﺎ ،٬ﻭﻓﺮﻋﻮﻥ ﻳﺮﻯ ﺭﺅﻳﺎ ،٬ﻭﻛﻠﻬﺎ ﺭﺅﻯ ﻣﻦ ﺍﷲ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﺃﻥ ﻣﻦ ﺭﺁﻫ ـﺎ
ﻧﱯ ﺃﻭ ﻛﺎﻓﺮ ،٬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺒﱠﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺅﻯ ﺍﻟﱵ ﻗﺼﻬﺎ ﰲ ﺳ ـﻮﺭﺓ ﻳﻮﺳ ـﻒ
ﺺ﴾.
ﺼ ﹺ
ﺴ Qﻦ ﺍﹾﻟ ﹶﻘ Q
ﻭﲤﻜﻴﻨﻪ ﻣﻦ ﻣﻠﻚ ﻣﺼﺮ ﺑﺄ_ﺎ ﴿ﹶﺃ `ﺣ Q ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺪﺍﺭ ﻗﺼﺔ ﻳﻮﺳﻒ
ﻭﺍﻵﻥ ،٬ﻟﻨﺒﺤﺚ ﰲ ﺁﺧﺮ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻟﻨﻌﺮﻑ ﻣﺎﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﻫﺬﻩ
ﺍﻟﺮﺅﻯ ﺍﻟﱵ ﻗﺼﻬﺎ ﻋﻠﻰ ﺍﻟﻨﱯ ﳏﻤﺪ ،٬ﻭﺑﺎﻟﺘﺎﱄ ﻋﻠﻰ ﻣﻦ ﻳﺆﻣﻦ zﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ
ﺏ﴾.
ﺼ ﹺﻬ `ﻢ ﻋ̀OﺒﺮQﺓﹲ OﻟﺄﹸﻭﻟOﻲ ﺍﹾﻟﹶﺄﹾﻟﺒQﺎ ﹺ
ﺼ O
﴿ :ﹶﻟ ﹶﻘ `ﺪ ﻛﹶﺎ ﹶﻥ ﻓOﻲ ﹶﻗ Q
ﺇﺫﻥ ،٬ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﻨﻔﻌﺔ ،٬ﺑﻞ ﻭﻣﻨﻔﻌﺔ ﻛﱪﻯ ﻣﻌﺘﱪﺓ ،٬ﻓﺎﳌﻔﺮﻭﺽ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﺘﱪ ﺑﻐﲑﻩ ﺇﺫﺍ
ﻭﻗﻊ ﰲ ﺣﻔﺮﺓ ﻓﻴﺠﺘﻨﺐ ﻃﺮﻳﻘﻪ ﻭﺳﻠﻮﻛﻪ ﻟﺌﹼﻼ ﻳﻘﻊ ﰲ ﻧﻔﺲ ﺍﳊﻔﺮﺓ ،٬ﻫﺬﺍ ﻫﻮ ﺍﳌﻔﺮﻭﺽ.
ﺃﻣﺎ ﺃﺻﺤﺎﺏ ﺍﻟﺒﻮﺍﻃﻦ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻈﻠﻤﺔ ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ؛ ﻷﻥ ﻗﻠ ـﻮzﻢ ﺧﺎﻭﻳ ـﺔ،٬
ﻓﺎﻟﻈﻠﻤﺔ ﻋﺪﻡ ،٬ﻭﻻ ﺷﻲﺀ ﰲ ﺑﻮﺍﻃﻨﻬﻢ ﻟﻴﻘﺎﻝ ﻋﻨﻪ ﻟﺐ.
ﻋﱪﺓ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ،٬ﻭﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﺃ_ﺎ ﻟﻦ ﺗﻜﻮﻥ ﻋﱪﺓ ﻓﺎﳌﻔﺮﻭﺽ ﺃﻥ ﺗﻜﻮﻥ ﻗﺼﺔ ﻳﻮﺳﻒ
ﺇﻻ ﳌﻦ ﻳﺆﻣﻨﻮﻥ ﲟﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ،٬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺼﺪﻗﻮﻥ ﻛﻼﻡ ﺍﷲ ﺍﻵﰐ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،٬ﻭﻻ ﻳﻘﻮﻟﻮﻥ
ﻋﻨﻪ ﺇﻧﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ.
،٬ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺑﲔ ﻳﺼﺪﻗﻮﻥ ﻛﻼﻡ ﺍﷲ ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﻣﻊ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ
ﺼﺪOﻳ Qﻖ ﺍSﻟﺬOﻱ ﺑ̀Qﻴ Qﻦ Qﻳ Qﺪ̀ﻳ Oﻪ﴾.
﴿ :ﻣQﺎ ﻛﹶﺎ ﹶﻥ QﺣﺪOﻳﺜﹰﺎ Yﻳ ﹾﻔQﺘﺮQﻯ Qﻭﹶﻟ Oﻜ `ﻦ Qﺗ ` ﻳﺪﻱ ﳏﻤﺪ
ﻭﺍﻟﺴﺠﲔ ﻭﻓﺮﻋﻮﻥ ،٬ﺣﺪﻳﺜﹰﺎ ﻭﻻ ﺍﻟﺮﺅﻯ ﺍﻟﱵ ﺭﺁﻫﺎ ﻳﻮﺳﻒ ﻓﻠﻴﺴﺖ ﻗﺼﺔ ﻳﻮﺳﻒ
ﻳﻔﺘﺮﻯ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،٬ﺑﻞ ﻫﻲ ﻣﻦ ﺍﷲ ،٬ﻓﻠﺘﻜﻦ ﻟﻜﻢ zﺎ ﻋﱪﺓ ﻭﻣﻨﻔﻌﺔ ﻟﺌﹼﻼ ﺗﻌﺜﺮﻭﺍ ﻭﺗﻘﻌﻮﺍ ﰲ ﺍﳊﻔﺮﺓ
ﻋﻨﺪﻣﺎ ﻳﺄﰐ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ،٬ﻓﻠﻢ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﲰﺎﻫﺎ ﺍﷲ ﺑﺄﺣﺴﻦ ﺍﻟﻘﺼﺺ ﺇﻻ
،٬ﺃﻱ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻌﺪ ﺼﺪOﻳ Qﻖ ﺍSﻟﺬOﻱ ﺑ̀Qﻴ Qﻦ Qﻳ Qﺪ̀ﻳ Oﻪ﴾ ،٬ﺃﻱ ﺗﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﺑﲔ ﻳﺪﻱ ﳏﻤﺪ
﴿Qﺗ `
،٬ﻭﻫﻮ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ. ﳏﻤﺪ
ﻭﱂ ﻳﻜﻦ ﰲ ﻫﺬﻩ ﺍﻟﺮﺅﻯ ﻭﺍﻟﻘﺼﺔ ﺗﻔﺼﻴﻞ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲣﺺ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ،٬ﺑﻞ ﺇﻥ
ﺏ﴾ ﴿ﻭOﻟﻘﹶ̀ﻮ ﹴﻡ
ﻓﻴﻬﺎ ﴿Qﺗ ﹾﻔﺼOﻴ ﹶﻞ ﹸﻛ ¿ﻞ Qﺷ `ﻲ ٍﺀ﴾ ،٬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺳﺘﻜﻮﻥ ﴿OﻟﺄﹸﻭﻟOﻲ ﺍﹾﻟﹶﺄﹾﻟﺒQﺎ ﹺ
ﻯ
ﺍﻟﻘﺎﺋﻢ ﺍﳌﻬﺪﻱ ﴿ﻫYﺪ ¤ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ﴾ ،٬ﻻ ﳌﻦ ﺳﻮﺍﻫﻢ ﰲ ﺯﻣﻦ ﻇﻬﻮﺭ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ
Qﻭ Qﺭ `ﺣ Qﻤ ﹰﺔ﴾.
ﻓﻬﺆﻻﺀ ﺳﲑﻭﻥ ﺑﻨﻮﺭ ﺍﷲ ﺃﻥ ﺯﻟﻴﺨﺎ )ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ( ) (١ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳌﻠﻚ ﺍﻟﺪﻧﻴﻮﻱ ﺳﺘﻘﺒﻞ ﻋﻠﻰ
ﺁﻝ ﳏﻤﺪ ﻭﻋﻠﻰ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ،٬ﻭﻟﻜﻨﻪ ﻻ ﻳﺮﺿﺎﻫﺎ ﺇﻻ ﺑﺎﻟﻄﺮﻳﻖ ﻭﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ،٬ﻭﻫﻮ
ﺍﻟﺘﻨﺼﻴﺐ ﺍﻹﳍﻲ ﻭﺣﺎﻛﻤﻴﺔ ﺍﷲ.
،٬ﻗﺎﻝ) :ﺍﺳﺘﺄﺫﻧﺖ ﺯﻟﻴﺨﺎ ﻋﻠﻰ ﻳﻮﺳﻒ ،٬ﻓﻘﻴﻞ ﳍﺎ :ﺇﻧﺎ ﻧﻜﺮﻩ ﺃﻥ ﻧﻘﺪﻡ ﺑﻚ ﻋﻠﻴﻪ ﳌﺎ ﻛﺎﻥ ﻣﻨﻚ ﺇﻟﻴﻪ،٬ ) (١ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ
ﻗﺎﻟﺖ :ﺇﱐ ﻻ ﺃﺧﺎﻑ ﻣﻦ ﳜﺎﻑ ﺍﷲ ،٬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﻗﺎﻝ ﳍﺎ :ﻳﺎ ﺯﻟﻴﺨﺎ ﻣﺎ ﱄ ﺃﺭﺍﻙ ﻗﺪ ﺗﻐﲑ ﻟﻮﻧﻚ؟ ﻗﺎﻟﺖ :ﺍﳊﻤﺪ ﷲ ﺍﻟ ـﺬﻱ
ﺟﻌﻞ ﺍﳌﻠﻮﻙ ﲟﻌﺼﻴﺘﻬﻢ ﻋﺒﻴﺪ ،٬ﻭﺟﻌﻞ ﺍﻟﻌﺒﻴﺪ ﺑﻄﺎﻋﺘﻬﻢ ﻣﻠﻮﻛﹰﺎ ،٬ﻗﺎﻝ ﳍﺎ :ﻣﺎ ﺍﻟﺬﻱ ﺩﻋﺎﻙ ﻳﺎ ﺯﻟﻴﺨﺎ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ؟ ﻗﺎﻟﺖ
ﺣﺴﻦ ﻭﺟﻬﻚ ﻳﺎ ﻳﻮﺳﻒ ،٬ﻓﻘﺎﻝ :ﻛﻴﻒ ﻟﻮ ﺭﺃﻳﺖ ﻧﺒﻴﹰﺎ ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﺣﺴﻦ ﻣﲏ ﻭﺟﻬﹰﺎ ﻭﺃﺣﺴﻦ ﻣﲏ
ﺧﻠﻘﹰﺎ ﻭﺍﲰﺢ ﻣﲏ ﻛﻔﹰﺎ .ﻗﺎﻟﺖ :ﺻﺪﻗﺖ ،٬ﻗﺎﻝ :ﻭﻛﻴﻒ ﻋﻠﻤﺖ ﺇﱐ ﺻﺪﻗﺖ ،٬ﻗﺎﻟﺖ :ﻷﻧﻚ ﺣﲔ ﺫﻛﺮﺗﻪ ﻭﻗﻊ ﺣﺒﻪ ﰲ ﻗﻠ ـﱯ.
ﺇﱃ ﻳﻮﺳﻒ ﺇçﺎ ﻗﺪ ﺻﺪﻗﺖ ﻭﺇﱐ ﻗﺪ ﺃﺣﺒﺒﺘﻬﺎ ﳊﺒﻬﺎ ﳏﻤﺪﹰﺍ ،٬ﻓﺄﻣﺮﻩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺘﺰﻭﺟﻬ ـﺎ( ﻋﻠ ـﻞ ﻓﺄﻭﺣﻰ ﺍﷲ
ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ :ﺝ ١ﺹ.٥٥
............................................. ١٢٦ﺇﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ
ﻭﺳﻴﻜﻮﻥ ﺭﻓﺾ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ﻟﻠﺰﻧﺎ ﻭﺍﻟﻄﺮﻳﻖ ﻏﲑ ﺍﳌﺸﺮﻭﻉ ﻋﻨﺪ ﺍﷲ )ﺣﺎﻛﻤﻴ ـﺔ ﺍﻟﻨ ـﺎﺱ(
ﻟﻠﺰﻧﺎ ﺳﺒﺒﹰﺎ ﻟﺴﺠﻨﻪ. ﺳﺒﺒﹰﺎ ﻟﻌﻨﺎﺋﻪ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ،٬ﻛﻤﺎ ﻛﺎﻥ ﺭﻓﺾ ﻳﻮﺳﻒ
) :ﻟﺘﻌﻄﻔﻦ ﻋﻠﻴﻨﺎ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ ﴰﺎﺳﻬﺎ ﻋﻄﻒ ﺍﻟﻈ ـﺮﻭﺱ ﻋﻠ ـﻰ ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ
ﺠ Qﻌ ﹶﻠﻬ` Yﻢ ﹶﺃOﺋ ﱠﻤ ـ ﹰﺔ ﻭﻟﺪﻫﺎ ،٬ﰒ ﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔQ ﴿ :ﻭYﻧﺮﹺﻳ Yﺪ ﹶﺃ ﹾﻥ Qﻧ Yﻤ ﱠﻦ Qﻋﻠﹶﻰ ﺍSﻟﺬOﻳ Qﻦ ﺍﺳ`ﺘYﻀ` Oﻌﻔﹸﻮﺍ ﻓOﻲ ﺍﹾﻟﺄﹶ̀ﺭ ﹺ
ﺽ QﻭQﻧ `
ﲔ﴾).(٢) ((١
ﺠ Qﻌ ﹶﻠﻬYﻢ YﺍﹾﻟﻮQﺍ ﹺﺭOﺛ Q
QﻭQﻧ `
ﺗﻔﺼﻴﻞ ﻛﻞ ﺷﻲﺀ ﻋﻦ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ،٬ ﻭﻫﻜﺬﺍ ﺳﻴﺠﺪ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ
ﺏ﴾ ﻭ﴿Oﻟﻘﹶ̀ﻮ ﹴﻡ ﻳ̀Yﺆ OﻣﻨYﻮ ﹶﻥ﴾ ﺃﻥ ﻳﺴﺘﻀﻴﺌﻮﺍ ﻣﻦ ﻗﺼﺔ ﻳﻮﺳﻒ ﻭﻣ ـﺎ ﻓﻴﻬ ـﺎ
ﻭzﺬﺍ ﺃﺗﺮﻙ ﴿OﻟﺄﹸﻭﻟOﻲ ﺍﹾﻟﹶﺄﹾﻟﺒQﺎ ﹺ
ﺑﻘﺮﺍﺀŸﺎ ﻭﺗﺪﺑﺮﻫﺎ ،٬ﻭﻣﻦ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ.
ﺇﳍﻲ ﺇﻥ ﻋﻈﻴﻢ ﺫﻧﱯ ﻛﻒ ﻳﺪﻱ ﻋﻦ ﺍﻧﺒﺴﺎﻃﻬﺎ ﺇﻟﻴﻚ ،٬ﻭﻛﺜﺮﺓ ﻭﺩﻭﺍﻡ ﺗﻘﺼﲑﻱ ﺳ Áﻮﺩﺍ ﻭﺟﻬﻲ
ﻋﻨﺪﻙ ،٬ﻓﺎﻏﻔﺮ ﺫﻧﱯ ﻭﺑﻴﺾ ﻭﺟﻬﻲ ﻓﺈﻧﻪ ﻻ ﺳﺒﻴﻞ ﻟﺬﻟﻚ ﺇﻻ ﻓﻀﻠﻚ ﻭﻣﻨﻚ ،٬ﻭﻋﻄﺎﺅﻙ ﺍﻻﺑﺘﺪﺍﺀ،٬
ﻼ ﺃﻥ ﺃﻗﻒ ﺑﲔ ﻳﺪﻳﻚ ﻭﺃﺣ ـﻤﺪﻙ ﻭﺣ ـﺪﻙ ﻻ
ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﱐ ﻻ ﺃﺭﻳﺪ ﺑﺬﻟﻚ ﺇﻻ ﺃﻥ ﺃﻛﻮﻥ ﺃﻫ ﹰ
ﻱ ﻭﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻚ.
ﺷﺮﻳﻚ ﻟﻚ ﻋﻠﻰ ﻛﻞ ﻧﻌﻤﺔ ﺃﻧﻌﻤﺖ ﻭﺗﻨﻌﻢ ¯ﺎ ﻋﻠ ﱠﻲ ﻭﻋﻠﻰ ﻭﺍﻟﺪ ﱠ
ﺇﳍﻲ ﻭﻋﺰﺗﻚ ﻭﺟﻼﻟﻚ ﻭﻋﻈﻤﺘﻚ ،٬ﻟﻮ ﺃﱐ ﻣﻨﺬ ﺑﺪﻋﺖ ﻓﻄﺮﰐ ﻣﻦ ﺃﻭﻝ ﺍﻟﺪﻫﺮ ﻋﺒﺪﺗﻚ ﺩﻭﺍﻡ
ﺧﻠﻮﺩ ﺭﺑﻮﺑﻴﺘﻚ ﺑﻜﻞ ﺷﻌﺮﺓ ﻭﻛﻞ ﻃﺮﻓﺔ ﻋﲔ ﺳﺮﻣﺪ ﺍﻷﺑﺪ ﲝﻤﺪ ﺍﳋﻼﺋﻖ ﻭﺷ ـﻜﺮﻫﻢ ﺃﲨﻌ ـﲔ،٬
ﻟﻜﻨﺖ ﻣﻘﺼﺮﹰﺍ ﰲ ﺑﻠﻮﻍ ﺃﺩﺍﺀ ﺷﻜﺮ ﺃﺧﻔﻰ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻤﻚ ﻋﻠ ﱠﻲ ،٬ﻭﻟﻮ ﺃﱐ ﻛﺮﺑﺖ ﻣﻌﺎﺩﻥ ﺣﺪﻳﺪ
ﺍﻟﺪﻧﻴﺎ ﺑﺄﻧﻴﺎﰊ ،٬ﻭﺣﺮﺛﺖ ﺃﺭﺿﻬﺎ ﺑﺄﺷﻔﺎﺭ ﻋﻴﲏ ،٬ﻭﺑﻜﻴﺖ ﻣﻦ ﺧﺸﻴﺘﻚ ﻣﺜﻞ ﲝ ـﻮﺭ ﺍﻟﺴ ـﻤﺎﻭﺍﺕ
ﻼ ﰲ ﻛﺜﲑ ﻣﺎ ﳚﺐ ﻣﻦ ﺣﻘﻚ ﻋﻠ ﱠﻲ ،٬ﻭﻟﻮ ﺃﻧﻚ ﺇﳍ ـﻲ
ﻭﺍﻷﺭﺿﲔ ﺩﻣﹰﺎ ﻭﺻﺪﻳﺪﹰﺍ ،٬ﻟﻜﺎﻥ ﺫﻟﻚ ﻗﻠﻴ ﹰ
ﻋﺬﺑﺘﲏ ﺑﻌﺪ ﺫﻟﻚ ﺑﻌﺬﺍﺏ ﺍﳋﻼﺋﻖ ﺃﲨﻌﲔ ،٬ﻭﻋﻈﻤﺖ ﻟﻠﻨﺎﺭ ﺧﻠﻘﻲ ﻭﺟﺴﻤﻲ ،٬ﻭﻣﻠﺌ ـﺖ ﺟﻬ ـﻨﻢ
ﻭﺃﻃﺒﺎﻗﻬﺎ ﻣﲏ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ﻣﻌﺬﺏ ﻏﲑﻱ ،٬ﻭﻻ ﻳﻜﻮﻥ ﳉﻬﻨﻢ ﺣﻄﺐ ﺳﻮﺍﻱ ،٬ﻟﻜ ـﺎﻥ
ﻼ ﰲ ﻛﺜﲑ ﻣﺎ ﺍﺳﺘﻮﺟﺒﺘﻪ ﻣﻦ ﻋﻘﻮﺑﺘﻚ.
ﺫﻟﻚ ﺑﻌﺪﻟﻚ ﻋﻠ ﱠﻲ ﻗﻠﻴ ﹰ
ﺇﳍﻲ ﻓﻤﻊ ﻋﻈﻴﻢ ﻣﺎ ﺍﺳﺘﺤﻖ ﻣﻦ ﻋﻘﻮﺑﺘﻚ ﺑﻌﺪﻟﻚ ،٬ﺗﻔﻀﻠﺖ ﻋﻠ ﱠﻲ ﻭﺟﻌﻠﺘﲏ ﺍﻧﻄﻖ ﲝﻤﺪﻙ
ﺍﻟﺬﻳﻦ ﺃﺗﺸﺮﻑ ﺃﻥ ﺃﻧﺒﻴﺎﺀﻙ ﻭﺭﺳﻠﻚ ﻭﺃﺫﻛﺮ ﺃﲰﺎﺀﻙ ﻭﺃﲰﺎﺀ ﺳﺎﺩﰐ ﻣﻦ ﺍﻷﻭﺻﻴﺎﺀ
ﺃﻛﻮﻥ ﺣﻔﻨﺔ ﺗﺮﺍﺏ ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ ﺍﳌﺒﺎﺭﻛﺔ ،٬ﺇﳍﻲ ﻓﺎﻏﻔﺮ ﱄ ﻭﺃﻗﻞ ﻋﺜﺮﰐ ﻭﺍﺟﻌﻠﻬﻢ ﻳﻐﻔﺮﻭﻥ ﱄ
ﻭﻳﻘﻴﻠﻮﻥ ﻋﺜﺮﰐ.
ﺍﳌﺬ�ﺐ ﺍﳌﻘﺼﺮ
ﺃﲪﺪ ﺍﳊﺴﻦ
١٤٢٧ﻫـ.ﻕ
ﻓﻬﺎﺭﺱ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺜﻼﺛﺔ
ﺍﳉﺰﺀ ﺍﻷﻭﻝ
٧ ﺍﻹﻫﺪﺍﺀ
٩ ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺓ ﻧﻮﺡ
١١ ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﳏﺎﺟﺠﺔ ﻧﻮﺡ ﻣﻊ ﻗﻮﻣﻪ
١٣ ﺇﺿﺎﺀﺓ ﻣﻦ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ
١٥ ﺇﺿﺎﺀﺓ ﻣﻦ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻧﻮﺡ
١٦ ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺓ ﻣﻮﺳﻰ
١٩ ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺓ ﻋﻴﺴﻰ
٢٢ ﺇﺿﺎﺀﺍﺕ ﻣﻦ ﺩﻋﻮﺓ ﳏﻤﺪ
ﺍﳉﺰﺀ ﺍﻟﺜﺎ�ﻲ
ﻭﺍﳊﻤﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ