‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬

‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ*‬
‫ﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻬﻮﻯ‬ ‫ﺍﻟﻌﻨﻮﺍﻥ‪:‬‬
‫ﺩﺭﺍﺳﺎﺕ ‪ -‬ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‬ ‫ﺍﻟﻤﺼﺪﺭ‪:‬‬
‫ﻤﻠﺨﺹ‬
‫ﺍﻟﺠﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ ‪ -‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬ ‫ﺍﻟﻨﺎﺷﺮ‪:‬‬
‫ﻥ ﻫﺫﺍ ﺍﻟﻨﻬﻲ ﻴﺄﺘﻲ ﻭﻓﻕ ﻤﻨﻬﺠﻴ ٍﺔ ﺭﺒﺎﻨ‪‬ﻴ ٍﺔ ﺘﺴﺘﺤﻕ ﺍﻟﺒﺤﺙ‬
‫ﻴﻨﻬﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻓﻲ ﻤﻭﺍﻀﻊ ﻜﺜﻴﺭﺓ ﻤﻨﻪ‪ ،‬ﻭﻴ‪‬ﻠﺤﻅ ﺃ ‪‬‬
‫ﺍﻟﻨﺼﻴﺮﺍﺕ‪ ،‬ﺟﻬﺎﺩ ﻣﺤﻤﺪ ﻓﻴﺼﻞ‬ ‫ﺍﻟﻤؤﻟﻒ ﺍﻟﺮﺋﻴﺴﻲ‪:‬‬
‫ﻥ ﺒﺨﺭﺍﺏ ﺍﻟﻌﻤﺭﺍﻥ ﻭﺍﻀﻤﺤﻼل ﺍﻟﺤﻀﺎﺭﺍﺕ ﻓﻘﺩ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻟﺩ‪‬ﺭﺍﺴﺔ ﻜﻲ‬ ‫ﻻ ﻴﺅﺫ ‪‬‬
‫ﻭﺇﻨﻌﺎﻡ ﺍﻟﻨﻅﺭ؛ ﻭﻟﻤ‪‬ﺎ ﻜﺎﻥ ﺍﻟﻬﻭﻯ ﻤﺭﻀﹰﺎ ﻋﻀﺎ ﹰ‬
‫ﺍﻟﻤﻤﻴﺯ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻋﺒﺭ ﻤﻁﺎﻟﺏ ﻤﺘﻨﻭﻋﺔ ﺘﺴﺒﺭ ﺃﻏﻭﺍﺭ ﻫﺫﺍ‬ ‫ﺍﻟﻤﻨﻬﺞ ﻉ ‪2‬‬
‫ﻣﺞ ‪,36‬‬‫ﺘﻜﺸﻑ ﻋﻥ ﺒﻌﺽ ﻤﻌﺎﻟﻡ ﻫﺫﺍ‬‫ﺍﻟﻤﺠﻠﺪ‪/‬ﺍﻟﻌﺪﺩ‪:‬‬
‫ﺇﺼﻼﺡ ﺍﻟﻘﻠﻭﺏ ﻭﺼﻔﺎﺀ ﺍﻟﻨﻔﻭﺱ ﻭﺍﺴﺘﻘﺭﺍﺭ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪.‬‬
‫ﻣﺤﻜﻤﺔ‪ :‬ﺍﻟﻤﻨﻬﺞ ﻭﺘﺒﻴﻥ ﺘﺄﺜﻴﺭﻩ ﻓﻲ ﻧﻌﻢ‬
‫ﻨﻔﺱ‪.‬‬ ‫ﺍﻟﻤﻴﻼﺩﻱ‪ :‬ﺍﻟﺩﺍﻟﺔ‪ :‬ﺍﺘﺒﺎﻉ‪ ،‬ﻫﻭﻯ‪،‬‬
‫‪2009‬‬ ‫ﺍﻟﻜﻠﻤﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬
‫‪597 - 613‬‬ ‫ﺍﻟﺼﻔﺤﺎﺕ‪:‬‬
‫ﻭﺠﻌﻠﻬﺎ ﻋﺒﺭﺓ ﻟﻠﻤﻌﺘﺒﺭﻴﻥ‪.‬‬ ‫ﺍﻟﻤﻘﺩﻤــﺔ‬
‫‪102408‬‬ ‫ﺭﻗﻢ ‪:MD‬‬
‫ﻭﻻﺒﺩ ﻫﻨﺎ ﻤﻥ ﺘﻘﺭﻴﺭ ﺃﻨﻪ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‬
‫ﺑﺤﻮﺙ ﻭﻣﻘﺎﻻﺕ‬ ‫ﻧﻮﻉ ﺍﻟﻤﺤﺘﻮﻯ‪:‬‬
‫ﻭﺩﻭﺭﻩ ﻓﻲ ﺤﻴﺎﺓ ﺍﻷﻤﻡ ﻭﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻓﺈﻨﻨﻲ ﻟﻡ ﺃﻗﻊ ﻋﻠﻰ ﺩﺭﺍﺴﺔ‬ ‫ﺍﻟﺤﻤﺩ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ‪ ،‬ﻭﺃﻓﻀل ﺍﻟﺼﻼﺓ ﻭﺃﺘﻡ ﺍﻟﺘﺴﻠﻴﻡ ﻋﻠﻰ‬
‫‪IslamicInfo‬‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‪:‬‬
‫ﻋﻠﻤﻴﺔ ﻤﺅﺼﻠﺔ ﺘﺘﻨﺎﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺒﺩﺭﺍﺴﺔ ﻗﺭﺁﻨﻴﺔ ﻤﻨﻬﺠﻴﺔ‬ ‫ﺍﻟﻨﺒﻲ ﺍﻷﻤﻲ ﺍﻟﻤﺒﻌﻭﺙ ﺭﺤﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻥ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺼﺤﺒﻪ ﻭﻤﻥ‬
‫ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﺐ‪ ،‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﺗﺒﺎﻉ ﺍﻟﻬﻮﻯ‪ ،‬ﺍﻟﺠﻬﻞ‪ ،‬ﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﻼﻗﻲ‪،‬‬ ‫ﻣﻮﺍﺿﻴﻊ‪:‬‬
‫ﺍﻟﻘﺭﺁﻥ‬ ‫ﻤﻭﻀﻭﻋﻴﺔ ﺴﻠﻴﻤﺔ ‪،‬ﻤﻥ ﺤﻴﺙ ﺘﺘﺒﻊ ﻫﺫﻩ ﺍﻟﻤﻔﺭﺩﺓ ﻓﻲ‬ ‫ﺒﺴﻨﺘﻪ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﺩﻴﻥ ﻭﺒﻌﺩ؛‬ ‫ﺍﺴﺘﻥ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺍﻟﻘﻠﻖ‬
‫ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻭﺍﺴﺘﻨﻁﺎﻕ ﺁﻴﺎﺘﻪ ﻟﻠﻭﻗﻭﻑ ﻋﻠﻰ ﻤﻌﺎﻟﻡ ﻤﻭﻗﻑ ﺍﻟﻘﺭﺁﻥ ﻤﻥ‬ ‫ﻙ ﻴﺼﻴﺏ ﺍﻟﻘﻠﺏ ﻭﺍﻟﻌﻘل ﻭﺍﻟﻨﻔﺱ‪ ،‬ﻭﻴﻌﻁل‬ ‫ﻥ ﺍﻟﻬﻭﻯ ﺩﺍ ‪‬ﺀ ﻓﺘﹼﺎ ‪‬‬
‫ﻓﺈ ‪‬‬
‫‪http://search.mandumah.com/Record/102408‬‬ ‫ﺭﺍﺑﻂ‪:‬‬
‫ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻭﺒﻴﺎﻥ ﻤﻨﻬﺠﻪ ﻓﻲ ﻋﺭﻀﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪.‬‬ ‫ﻤﺩﺍﺭﻙ ﺍﻟﻔﻜﺭ‪ ،‬ﻭﻨﻭﺍﻓﺫ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻭﻴﺠﻌل ﻤﻥ ﻋﻼﺠﻬﺎ ﺒﻌﺩ ﺫﻟﻙ‬
‫ﻤﻥ ﻫﻨﺎ ﺘﻅﻬﺭ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻭﻫﻲ ﺘﺘﻨﺎﻭل ﺒﺎﻟﺩﺭﺱ‬ ‫ﺃﻤﺭﹰﺍ ﺼﻌﺒﹰﺎ‪ .‬ﻴﻘﻭل ﺍﻟﻤﺎﻭﺭﺩﻱ –ﺭﺤﻤﻪ ﺍﷲ‪" :-‬ﻭﺃﻤ‪‬ﺎ ﺍﻟﻬﻭﻯ ﻓﻬﻭ‬
‫ﺍﻟﻌﻤﻴﻕ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻘﺭﺁﻨﻲ‪ ،‬ﻭﺘﻘﺩﻡ ﺘﺼﻭﺭﹰﺍ ﺼﺤﻴﺤ ﹰﺎ ﻋﻥ‬ ‫ﺞ ﻤﻥ ﺍﻷﺨﻼﻕ‬ ‫ﻋﻥ ﺍﻟﺨﻴﺭ ﺼﺎﺩ‪ ،‬ﻭﻟﻠﻌﻘل ﻤﻀﺎﺩ‪ ،‬ﻷﻨﻪ ﻴﻨﺘ ‪‬‬
‫ﻤﻌﺎﻟﻡ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻤﻥ ﺨﻼل ﺍﺴﺘﻘﺭﺍ ٍﺀ ﺘﺎ ٍﻡ ﻟﻤﻭﺍﻀﻊ ﻭﺭﻭﺩ ﻫﺫﺍ‬ ‫ﻗﺒﺎﺌﺤﻬﺎ‪ ،‬ﻭﻴﻅﻬ ‪‬ﺭ ﻤﻥ ﺍﻷﻓﻌﺎل ﻓﻀﺎﺌﺤﻬﺎ‪ ،‬ﻭﻴﺠﻌل ﺴﺘﺭ ﺍﻟﻤﺭﻭﺀﺓ‬
‫ﺍﻟﻤﻭﻀﻭﻉ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻭﻻﹰ‪ ،‬ﺜ ‪‬ﻡ ﺍﻻﺴﺘﻌﺎﻨﺔ ﺒﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ‬ ‫ﻤﻬﺘﻭﻜﺎﹰ‪ ،‬ﻭﻤﺩﺨل ﺍﻟﺸﺭ ﻤﺴﻠﻭﻜﹰﺎ")‪.(1‬‬
‫ﺍﻟﺸﺭﻴﻔﺔ ﺍﻟﺜﺎﺒﺘﺔ ﻓﻴﻤﺎ ﻴﺯﻴل ﺇﺒﻬﺎﻤﹰﺎ ﺃﻭ ﻴﺒﻴﻥ ﻤﺠﻤﻼﹰ‪ ،‬ﻓﺎﺴﺘﻘﺭ ﻟﺩﻯ‬ ‫ﻭﻗﺩ ﻋﺯﺍ ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ –ﺭﺤﻤﻪ ﺍﷲ‪ -‬ﺃﺴﺒﺎﺏ ﺘﺭﺍﺨﻲ ﺍﻟﻌﻤل‬
‫ﺍﻟﺒﺎﺤﺙ ﻤﻌﺎﻟﻡ ﺒﺎﺭﺯﺓ ﻟﻬﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ‬ ‫ﻥ ﺭﺅﻴﺘﻪ –ﻜﻤﺎ‬‫ﺇﻟﻰ ﺜﻼﺜ ٍﺔ ﺠﻌل ﺃﻭﻻﻫﺎ‪ :‬ﺭﺅﻴﺔ ﺍﻟﻬﻭﻯ ﺍﻟﻌﺎﺠل‪ ،‬ﻓﺈ ‪‬‬
‫ﺍﻟﻬﻭﻯ ﻤﻥ ﺨﻼل ﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫ﻴﻘﻭل‪" -‬ﺘﺸﻐل ﻋﻥ ﺍﻟﻔﻜﺭ ﻓﻴﻤﺎ ﻴﺠﻨﻴﻪ")‪.(2‬‬
‫ﺍﻟﻤﻘﺩﻤﺔ‪ :‬ﻋﺭﻀﺕ ﻓﻴﻬﺎ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻭﻤﺒﺭﺭﺍﺘﻪ‪.‬‬ ‫ﻥ ﻫﺫﺍ‬
‫ﻭﺍﻟﻬﻭﻯ ﻤﻥ ﺃﺸﺩ ﺍﻟﻤﻌﻭﻗﺎﺕ ﻟﺘﻘﺩﻡ ﺍﻹﺴﻼﻡ ﻭﻗﻭﺘﻪ‪ ،‬ﻷ ‪‬‬
‫ﻻ‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﻤﻔﺭﺩﺓ )ﺍﻟﻬﻭﻯ( ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﺩﻟﻭ ﹰ‬ ‫ﺍﻟﺩﺍﺀ ﻴﻨﻤﻭ ﻓﻲ ﺩﺍﺨل ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻻ ﻴﺒﺭﺯ ﻟﻠﺨﺎﺭﺝ ﺇﻻ ﺒﻌﺩ‬
‫ﻭﻭﺭﻭﺩﹰﺍ‪.‬‬ ‫ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ ﺃﻨﻬﻙ ﺼﺎﺤﺒﻪ ﻭﺴﻴﻁﺭ ﻋﻠﻴﻪ؛ ﻓﺴﻠﻁﺎﻨﻪ ﻗﻭﻱ‪ ،‬ﻭﺤﻴﻠﺔ‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻷﺴﺒﺎﺏ ﺍﻟﺩﺍﻓﻌﺔ ﻟﻅﻬﻭﺭ ﺍﻟﻬﻭﻯ‪.‬‬ ‫ﺼ ﹰﺔ ﺃﻨﹼﻪ ﻤﺘﻌﺩﺩ ﺍﻷﻟﻭﺍﻥ ﻤﺨﺘﻠﻑ‬ ‫ﺼﺎﺤﺒﻪ ﺃﻤﺎﻤﻪ ﻭﺍﻫﻴﺔﹲ‪ ،‬ﺨﺎ ‪‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﻅﺎﻫﺭ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻜﻤﺎ ﻴﺼﻭﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ‬ ‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺩ ﻋﻨﻲ ﺒﻬﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‬ ‫ﺍﻟﻤﺭﺍﺤل‪ ،‬ﻟﻬﺫﺍ ﻨﺠﺩ ﺃ ‪‬‬
‫ﺍﻟﻜﺭﻴﻡ‪.‬‬ ‫ﻥ ﺍﻷﻤﺔ‬‫ﻓﻲ ﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ ﺘﻨﺎﻭﻟﺕ ﻤﻌﺎﻟﻤﻪ ﻭﺃﺒﻌﺎﺩﻩ ﻻﺴﻴ‪‬ﻤﺎ ﻭﺃ ‪‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻵﺜﺎﺭ ﻭﺍﻷﻀﺭﺍﺭ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪.‬‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻋﺎﺸﺕ ﻋﺒﺭ ﺘﺎﺭﻴﺨﻬﺎ ﺍﻟﻁﻭﻴل ﻭﺤﺘﻰ ﻭﻗﺘﻬﺎ ﺍﻟﺤﺎﻀﺭ‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺨﺎﻤﺱ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻟﻬﻭﻯ‬ ‫ﺃﺨﻁﺎﺭﻩ ﻭﺁﺜﺎﺭﻩ‪ .‬ﻓﻜﻡ ﻗﻭ‪‬ﺽ ﻫﻭﻯ ﺍﻟﻨﻔﺱ ﻤﻥ ﺤﻀﺎﺭﺓ ﺸﺎﻤﺨﺔ‬
‫ﻭﻋﻼﺠﻪ‪.‬‬
‫ﺍﻟﺨﺎﺘﻤﺔ‪ :‬ﻭﺴﺄﻋﺭﺽ ﻓﻴﻬﺎ ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻟﺘﻭﺼﻴﺎﺕ‪.‬‬
‫ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﺭﺩﻨﻴﺔ‪ .‬ﺘﺎﺭﻴﺦ‬ ‫ﺍﻟﺸﺭﻴﻌﺔ‪،‬‬
‫ﻣﺤﻔﻮﻇﺔ‪.‬‬ ‫ﺍﻟﺤﻘﻮﻕ‬‫ﺟﻤﻴﻊﻜﻠﻴﺔ‬
‫ﺍﻟﺩﻴﻥ‪،‬‬ ‫ﻗﺴﻡﺩﺍﺭﺃﺼﻭل‬
‫ﺍﻟﻤﻨﻈﻮﻣﺔ‪.‬‬ ‫∗ ‪2019‬‬
‫©‬
‫ﺒﻌﺩ‪.‬‬
‫ﺃﻭ ﻃﺒﺎﻋﺔ ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻟﻼﺳﺘﺨﺪﺍﻡ‬ ‫ﻳﻤﻜﻨﻚﻭﻤﻥ‬
‫ﺗﺤﻤﻴﻞ‬ ‫ﻣﺤﻔﻮﻇﺔ‪ .‬ﻗﺒل‬
‫ﻭﺍﻟﺤﻤﺩ ﷲ ﻤﻥ‬ ‫ﺍﻟﻨﺸﺮ‪ ،‬ﻋﻠﻤﺎ ﺃﻥ ﺟﻤﻴﻊ ﻫﺫﺍ‬
‫ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ‬
‫ﺣﻘﻮﻕ‪.2008‬‬ ‫ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻣﺘﺎﺣﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺗﻔﺎﻕ ﺍﻟﻤﻮﻗﻊ ﻣﻊ ﺃﺻﺤﺎﺏ‬
‫‪/11/17‬‬ ‫ﺍﺴﺘﻼﻡ ﺍﻟﺒﺤﺙ ‪ ،2007/10/23‬ﻭﺘﺎﺭﻴﺦ ﻗﺒﻭﻟﻪ‬
‫ﺍﻟﺸﺨﺼﻲ ﻓﻘﻂ‪ ،‬ﻭﻳﻤﻨﻊ ﺍﻟﻨﺴﺦ ﺃﻭ ﺍﻟﺘﺤﻮﻳﻞ ﺃﻭ ﺍﻟﻨﺸﺮ ﻋﺒﺮ ﺃﻱ ﻭﺳﻴﻠﺔ )ﻣﺜﻞ ﻣﻮﺍﻗﻊ ﺍﻻﻧﺘﺮﻧﺖ ﺃﻭ ﺍﻟﺒﺮﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﻧﻲ( ﺩﻭﻥ ﺗﺼﺮﻳﺢ ﺧﻄﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﺃﻭ ﺩﺍﺭ‬
‫ﺍﻟﻤﻨﻈﻮﻣﺔ‪.‬‬

‫© ‪ 2009‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ /‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ‪.‬‬ ‫‪- 597 -‬‬
 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬

‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ*‬

‫ﻤﻠﺨﺹ‬
‫ﻥ ﻫﺫﺍ ﺍﻟﻨﻬﻲ ﻴﺄﺘﻲ ﻭﻓﻕ ﻤﻨﻬﺠﻴ ٍﺔ ﺭﺒﺎﻨ‪‬ﻴ ٍﺔ ﺘﺴﺘﺤﻕ ﺍﻟﺒﺤﺙ‬
‫ﻴﻨﻬﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻓﻲ ﻤﻭﺍﻀﻊ ﻜﺜﻴﺭﺓ ﻤﻨﻪ‪ ،‬ﻭﻴ‪‬ﻠﺤﻅ ﺃ ‪‬‬
‫ﻥ ﺒﺨﺭﺍﺏ ﺍﻟﻌﻤﺭﺍﻥ ﻭﺍﻀﻤﺤﻼل ﺍﻟﺤﻀﺎﺭﺍﺕ ﻓﻘﺩ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻟﺩ‪‬ﺭﺍﺴﺔ ﻜﻲ‬ ‫ﻻ ﻴﺅﺫ ‪‬‬
‫ﻭﺇﻨﻌﺎﻡ ﺍﻟﻨﻅﺭ؛ ﻭﻟﻤ‪‬ﺎ ﻜﺎﻥ ﺍﻟﻬﻭﻯ ﻤﺭﻀﹰﺎ ﻋﻀﺎ ﹰ‬
‫ﺘﻜﺸﻑ ﻋﻥ ﺒﻌﺽ ﻤﻌﺎﻟﻡ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻤﻴﺯ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻋﺒﺭ ﻤﻁﺎﻟﺏ ﻤﺘﻨﻭﻋﺔ ﺘﺴﺒﺭ ﺃﻏﻭﺍﺭ ﻫﺫﺍ‬
‫ﺍﻟﻤﻨﻬﺞ ﻭﺘﺒﻴﻥ ﺘﺄﺜﻴﺭﻩ ﻓﻲ ﺇﺼﻼﺡ ﺍﻟﻘﻠﻭﺏ ﻭﺼﻔﺎﺀ ﺍﻟﻨﻔﻭﺱ ﻭﺍﺴﺘﻘﺭﺍﺭ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪.‬‬

‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺩﺍﻟﺔ‪ :‬ﺍﺘﺒﺎﻉ‪ ،‬ﻫﻭﻯ‪ ،‬ﻨﻔﺱ‪.‬‬

‫ﻭﺠﻌﻠﻬﺎ ﻋﺒﺭﺓ ﻟﻠﻤﻌﺘﺒﺭﻴﻥ‪.‬‬ ‫ﺍﻟﻤﻘﺩﻤــﺔ‬

‫ﻭﻻﺒﺩ ﻫﻨﺎ ﻤﻥ ﺘﻘﺭﻴﺭ ﺃﻨﻪ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‬
‫ﻭﺩﻭﺭﻩ ﻓﻲ ﺤﻴﺎﺓ ﺍﻷﻤﻡ ﻭﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻓﺈﻨﻨﻲ ﻟﻡ ﺃﻗﻊ ﻋﻠﻰ ﺩﺭﺍﺴﺔ‬
‫ﻋﻠﻤﻴﺔ ﻤﺅﺼﻠﺔ ﺘﺘﻨﺎﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺒﺩﺭﺍﺴﺔ ﻗﺭﺁﻨﻴﺔ ﻤﻨﻬﺠﻴﺔ‬
‫ﻤﻭﻀﻭﻋﻴﺔ ﺴﻠﻴﻤﺔ ‪،‬ﻤﻥ ﺤﻴﺙ ﺘﺘﺒﻊ ﻫﺫﻩ ﺍﻟﻤﻔﺭﺩﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻭﺍﺴﺘﻨﻁﺎﻕ ﺁﻴﺎﺘﻪ ﻟﻠﻭﻗﻭﻑ ﻋﻠﻰ ﻤﻌﺎﻟﻡ ﻤﻭﻗﻑ ﺍﻟﻘﺭﺁﻥ ﻤﻥ‬
‫ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻭﺒﻴﺎﻥ ﻤﻨﻬﺠﻪ ﻓﻲ ﻋﺭﻀﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪.‬‬
‫ﻤﻥ ﻫﻨﺎ ﺘﻅﻬﺭ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻭﻫﻲ ﺘﺘﻨﺎﻭل ﺒﺎﻟﺩﺭﺱ‬
‫ﺍﻟﻌﻤﻴﻕ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻘﺭﺁﻨﻲ‪ ،‬ﻭﺘﻘﺩﻡ ﺘﺼﻭﺭﹰﺍ ﺼﺤﻴﺤ ﹰﺎ ﻋﻥ‬
‫ﻤﻌﺎﻟﻡ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻤﻥ ﺨﻼل ﺍﺴﺘﻘﺭﺍ ٍﺀ ﺘﺎ ٍﻡ ﻟﻤﻭﺍﻀﻊ ﻭﺭﻭﺩ ﻫﺫﺍ‬
‫ﺍﻟﻤﻭﻀﻭﻉ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻭﻻﹰ‪ ،‬ﺜ ‪‬ﻡ ﺍﻻﺴﺘﻌﺎﻨﺔ ﺒﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ‬
‫ﺍﻟﺸﺭﻴﻔﺔ ﺍﻟﺜﺎﺒﺘﺔ ﻓﻴﻤﺎ ﻴﺯﻴل ﺇﺒﻬﺎﻤﹰﺎ ﺃﻭ ﻴﺒﻴﻥ ﻤﺠﻤﻼﹰ‪ ،‬ﻓﺎﺴﺘﻘﺭ ﻟﺩﻯ‬
‫ﺍﻟﺒﺎﺤﺙ ﻤﻌﺎﻟﻡ ﺒﺎﺭﺯﺓ ﻟﻬﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ‬
‫ﺍﻟﻬﻭﻯ ﻤﻥ ﺨﻼل ﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻟﻤﻘﺩﻤﺔ‪ :‬ﻋﺭﻀﺕ ﻓﻴﻬﺎ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻭﻤﺒﺭﺭﺍﺘﻪ‪.‬‬
‫ﻻ‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﻤﻔﺭﺩﺓ )ﺍﻟﻬﻭﻯ( ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﺩﻟﻭ ﹰ‬
‫ﻭﻭﺭﻭﺩﹰﺍ‪.‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻷﺴﺒﺎﺏ ﺍﻟﺩﺍﻓﻌﺔ ﻟﻅﻬﻭﺭ ﺍﻟﻬﻭﻯ‪.‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﻅﺎﻫﺭ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻜﻤﺎ ﻴﺼﻭﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻜﺭﻴﻡ‪.‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻵﺜﺎﺭ ﻭﺍﻷﻀﺭﺍﺭ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪.‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺨﺎﻤﺱ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻟﻬﻭﻯ‬
‫ﻭﻋﻼﺠﻪ‪.‬‬
‫ﺍﻟﺨﺎﺘﻤﺔ‪ :‬ﻭﺴﺄﻋﺭﺽ ﻓﻴﻬﺎ ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻟﺘﻭﺼﻴﺎﺕ‪.‬‬
‫∗ ﻗﺴﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﺭﺩﻨﻴﺔ‪ .‬ﺘﺎﺭﻴﺦ‬
‫ﻫﺫﺍ ﻭﺍﻟﺤﻤﺩ ﷲ ﻤﻥ ﻗﺒل ﻭﻤﻥ ﺒﻌﺩ‪.‬‬
‫ﺍﻟﺤﻤﺩ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ‪ ،‬ﻭﺃﻓﻀل ﺍﻟﺼﻼﺓ ﻭﺃﺘﻡ ﺍﻟﺘﺴﻠﻴﻡ ﻋﻠﻰ‬
‫ﺍﻟﻨﺒﻲ ﺍﻷﻤﻲ ﺍﻟﻤﺒﻌﻭﺙ ﺭﺤﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻥ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺼﺤﺒﻪ ﻭﻤﻥ‬
‫ﺍﺴﺘﻥ ﺒﺴﻨﺘﻪ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﺩﻴﻥ ﻭﺒﻌﺩ؛‬
‫ﻙ ﻴﺼﻴﺏ ﺍﻟﻘﻠﺏ ﻭﺍﻟﻌﻘل ﻭﺍﻟﻨﻔﺱ‪ ،‬ﻭﻴﻌﻁل‬ ‫ﻥ ﺍﻟﻬﻭﻯ ﺩﺍ ‪‬ﺀ ﻓﺘﹼﺎ ‪‬‬
‫ﻓﺈ ‪‬‬
‫ﻤﺩﺍﺭﻙ ﺍﻟﻔﻜﺭ‪ ،‬ﻭﻨﻭﺍﻓﺫ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻭﻴﺠﻌل ﻤﻥ ﻋﻼﺠﻬﺎ ﺒﻌﺩ ﺫﻟﻙ‬
‫ﺃﻤﺭﹰﺍ ﺼﻌﺒﹰﺎ‪ .‬ﻴﻘﻭل ﺍﻟﻤﺎﻭﺭﺩﻱ –ﺭﺤﻤﻪ ﺍﷲ‪" :-‬ﻭﺃﻤ‪‬ﺎ ﺍﻟﻬﻭﻯ ﻓﻬﻭ‬
‫ﺞ ﻤﻥ ﺍﻷﺨﻼﻕ‬ ‫ﻋﻥ ﺍﻟﺨﻴﺭ ﺼﺎﺩ‪ ،‬ﻭﻟﻠﻌﻘل ﻤﻀﺎﺩ‪ ،‬ﻷﻨﻪ ﻴﻨﺘ ‪‬‬
‫ﻗﺒﺎﺌﺤﻬﺎ‪ ،‬ﻭﻴﻅﻬ ‪‬ﺭ ﻤﻥ ﺍﻷﻓﻌﺎل ﻓﻀﺎﺌﺤﻬﺎ‪ ،‬ﻭﻴﺠﻌل ﺴﺘﺭ ﺍﻟﻤﺭﻭﺀﺓ‬
‫ﻤﻬﺘﻭﻜﺎﹰ‪ ،‬ﻭﻤﺩﺨل ﺍﻟﺸﺭ ﻤﺴﻠﻭﻜﹰﺎ")‪.(1‬‬
‫ﻭﻗﺩ ﻋﺯﺍ ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ –ﺭﺤﻤﻪ ﺍﷲ‪ -‬ﺃﺴﺒﺎﺏ ﺘﺭﺍﺨﻲ ﺍﻟﻌﻤل‬
‫ﻥ ﺭﺅﻴﺘﻪ –ﻜﻤﺎ‬‫ﺇﻟﻰ ﺜﻼﺜ ٍﺔ ﺠﻌل ﺃﻭﻻﻫﺎ‪ :‬ﺭﺅﻴﺔ ﺍﻟﻬﻭﻯ ﺍﻟﻌﺎﺠل‪ ،‬ﻓﺈ ‪‬‬
‫ﻴﻘﻭل‪" -‬ﺘﺸﻐل ﻋﻥ ﺍﻟﻔﻜﺭ ﻓﻴﻤﺎ ﻴﺠﻨﻴﻪ")‪.(2‬‬
‫ﻥ ﻫﺫﺍ‬
‫ﻭﺍﻟﻬﻭﻯ ﻤﻥ ﺃﺸﺩ ﺍﻟﻤﻌﻭﻗﺎﺕ ﻟﺘﻘﺩﻡ ﺍﻹﺴﻼﻡ ﻭﻗﻭﺘﻪ‪ ،‬ﻷ ‪‬‬
‫ﺍﻟﺩﺍﺀ ﻴﻨﻤﻭ ﻓﻲ ﺩﺍﺨل ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻻ ﻴﺒﺭﺯ ﻟﻠﺨﺎﺭﺝ ﺇﻻ ﺒﻌﺩ‬
‫ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ ﺃﻨﻬﻙ ﺼﺎﺤﺒﻪ ﻭﺴﻴﻁﺭ ﻋﻠﻴﻪ؛ ﻓﺴﻠﻁﺎﻨﻪ ﻗﻭﻱ‪ ،‬ﻭﺤﻴﻠﺔ‬
‫ﺼ ﹰﺔ ﺃﻨﹼﻪ ﻤﺘﻌﺩﺩ ﺍﻷﻟﻭﺍﻥ ﻤﺨﺘﻠﻑ‬ ‫ﺼﺎﺤﺒﻪ ﺃﻤﺎﻤﻪ ﻭﺍﻫﻴﺔﹲ‪ ،‬ﺨﺎ ‪‬‬
‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺩ ﻋﻨﻲ ﺒﻬﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‬ ‫ﺍﻟﻤﺭﺍﺤل‪ ،‬ﻟﻬﺫﺍ ﻨﺠﺩ ﺃ ‪‬‬
‫ﻥ ﺍﻷﻤﺔ‬‫ﻓﻲ ﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ ﺘﻨﺎﻭﻟﺕ ﻤﻌﺎﻟﻤﻪ ﻭﺃﺒﻌﺎﺩﻩ ﻻﺴﻴ‪‬ﻤﺎ ﻭﺃ ‪‬‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻋﺎﺸﺕ ﻋﺒﺭ ﺘﺎﺭﻴﺨﻬﺎ ﺍﻟﻁﻭﻴل ﻭﺤﺘﻰ ﻭﻗﺘﻬﺎ ﺍﻟﺤﺎﻀﺭ‬
‫ﺃﺨﻁﺎﺭﻩ ﻭﺁﺜﺎﺭﻩ‪ .‬ﻓﻜﻡ ﻗﻭ‪‬ﺽ ﻫﻭﻯ ﺍﻟﻨﻔﺱ ﻤﻥ ﺤﻀﺎﺭﺓ ﺸﺎﻤﺨﺔ‬
‫ﺍﺴﺘﻼﻡ ﺍﻟﺒﺤﺙ ‪ ،2007/10/23‬ﻭﺘﺎﺭﻴﺦ ﻗﺒﻭﻟﻪ ‪.2008/11/17‬‬

‫© ‪ 2009‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ /‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ‪.‬‬ ‫‪- 597 -‬‬
 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﻭﻟﻤ‪‬ﺎ ﻜﺎﻥ ﺍﻟﻐﺎﻟﺏ ﻤﻥ ﻤﻭﺍﻓﻕ ﺍﻟﻬﻭﻯ ﺃﻨﱠﻪ ﻻ ﻴﻘﻑ ﻤﻨﻪ ﻋﻠﻰ ﺤﺩ‬ ‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﻤﻔﺭﺩﺓ )ﺍﻟﻬﻭﻯ( ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﺩﻟﻭ ﹰﻻ‬
‫ﺍﻟﻤﺴﺘﻨﻔﻊ‪ ،‬ﺃﻁﻠﻕ ﺫﻡ ﺍﻟﻬﻭﻯ ﻭﺍﻟﺸﻬﻭﺍﺕ‪ ،‬ﻟﻌﻤﻭﻡ ﻏﻠﺒﺘﻪ‬ ‫ﻭﻭﺭﻭﺩﹰﺍ‬
‫ﺍﻟﻀﺭﺭ")‪ .(6‬ﻭﻴﻘﻭل ﺍﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ‪" :‬ﻭﻗﺩ ﻏﻠﺏ ﺍﻟﻬﻭﻯ ﻋﻠﻰ‬ ‫ﻴﻘﻭل ﺼﺎﺤﺏ )ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ(‪" :‬ﺍﻟﻬﺎﺀ ﻭﺍﻟﻭﺍﻭ ﻭﺍﻟﻴﺎﺀ‪:‬‬
‫ﺍﻟﻤﻴل ﺍﻟﻤﺫﻤﻭﻡ‪ ،‬ﻭﻗﺎل ﺒﻌﻀﻬﻡ‪ :‬ﻫﻭ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ﻤﺫﻤﻭﻡ‪ ،‬ﺜ ‪‬ﻡ‬ ‫ﺃﺼل ﺼﺤﻴﺢ ﻴﺩل ﻋﻠﻰ ﺨﻠ ٍﻭ ﻭﺴﻘﻭﻁ‪ ،‬ﻭﺃﻤ‪‬ﺎ ﺍﻟﻬﻭﻯ‪ :‬ﻫﻭﻯ‬
‫ﻴﻀﺎﻑ ﺇﻟﻰ ﻤﺎ ﻻ ﻴ‪‬ﺫﻡ‪ ،‬ﻓﻴﻘﺎل‪ :‬ﻫﻭﺍﻱ ﻤﻊ ﺼﺎﺤﺏ ﺍﻟﺤﻕ‪ :‬ﺃﻱ‪:‬‬ ‫ل ﻤﻥ ﻜل ﺨﻴ ٍﺭ ﻭﻴﻬﻭﻱ‬ ‫ﺍﻟﻨﻔﺱ‪ ،‬ﻓﻤﻥ ﺍﻟﻤﻌﻨﻴﻴﻥ ﺠﻤﻴﻌﹰﺎ ﻷﻨﻪ ﺨﺎ ٍ‬
‫ﻤﻴﻠﻲ")‪.(7‬‬ ‫ﺒﺼﺎﺤﺒﻪ ﻓﻴﻤﺎ ﻻ ﻴﻨﺒﻐﻲ")‪ .(3‬ﻭﺠﺎﺀ ﻋﻨﺩ ﺼﺎﺤﺏ )ﺍﻟﻠﺴﺎﻥ(‪:‬‬
‫ﻭﻨﺠﺩ ﻓﻲ ﺴﻨﺔ ﺍﻟﺤﺒﻴﺏ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﺇﻁﻼﻕ ﻫﺫﻩ‬ ‫"ﺍﻟﻬﻭﺍﺀ‪ ،‬ﻤﻤﺩﻭﺩ‪ :‬ﺍﻟﺠﻭ ﻤﺎ ﺒﻴﻥ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺠﻤﻊ‬
‫ﺍﻟﻠﻔﻅﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺤﻤﻭﺩ ﻷﻨﻬﺎ ﺠﺎﺀﺕ ﻤﺴﻨﺩ ﹰﺓ ﺇﻟﻰ ﺸﺨﺹ‬ ‫ﻍ ﻫﻭﺍﺀ‪ ،‬ﻭﺍﻟﻬﻭﺍﺀ‪ :‬ﻜل ﻓﺭﺠﺔ ﺒﻴﻥ ﺸﻴﺌﻴﻥ ﻜﻤﺎ‬ ‫ﺍﻷﻫﻭﻴﺔ‪ ،‬ﻭﻜل ﻓﺎﺭ ٍ‬
‫ﺍﻟﻨﺒﻲ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻤﻥ ﺯﻭﺠﻪ ﺃﻡ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﺎﺌﺸﺔ‪،‬‬ ‫ﺒﻴﻥ ﺃﺴﻔل ﺍﻟﺒﻴﺕ ﺇﻟﻰ ﺃﻋﻼﻩ‪،‬‬
‫ﻭﺫﻟﻙ ﻟﻔﺭﻁ ﻏﻴﺭﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺒﻲ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻓﻲ‬ ‫ﻭﻫﻭﻯ ﻴ‪‬ﻬﻭﻱ ‪‬ﻫﻭ‪‬ﻴﺎﻨﺎ‪ ،‬ﻭﺭﺃﻴﺘﻬﻡ ﻴﺘﻬﺎ ‪‬ﻭﻭﻥ ﻓﻲ ﺍﻟ ‪‬ﻤﻬﻭﺍﺓ ﺇﺫﺍ‬
‫ﺃﻤﺭ ﺍﻟﻼﺌﻲ ﻭﻫﺒﻥ ﺃﻨﻔﺴﻬﻥ ﻟﻠﺭﺴﻭل‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪،-‬‬ ‫ﺴﻘﻁ ﺒﻌﻀﻬﻡ ﻓﻲ ﺇﺜﺭ ﺒﻌﺽ‪ .‬ﻭ ‪‬ﻫﻭ‪‬ﻯ ﻴ‪‬ﻬﻭﻱ ‪‬ﻫ ِﻭ ‪‬ﻴﹰﺎ ﻭ ‪‬ﻫﻭ‪‬ﻴﺎﻨﹰﺎ‬
‫ل ﺫﻟﻙ‬ ‫ﻙ ﺇﻻ ﻴ‪‬ﺴﺎﺭﻉ ﻓﻲ ﻫﻭﺍﻙ")‪ .(8‬ﻓﺩ ّ‬ ‫ﺕ ﺭ ‪‬ﺒ ‪‬‬
‫ﻓﻘﺎﻟﺕ ﻟﻪ‪" :‬ﻤﺎ ﺭﺃﻴ ﹸ‬ ‫ﻭﺍﻨﻬﻭﻯ‪ :‬ﺴﻘﻁ ﻤﻥ ﻓﻭﻕ ﺇﻟﻰ ﺃﺴﻔل‪ .‬ﻭﺍﻟﻬﻭﻯ‪ ،‬ﻤﻘﺼﻭﺭ‪ :‬ﻫﻭﻯ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻴﺎﻕ ﻫﻭ ﺍﻟﻤﺤﻜﻡ ﺩﺍﺌﻤﹰﺎ ﻓﻲ ﻤﺩﻟﻭﻻﺕ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺍﻟﻨﻔﺱ‪ ،‬ﻭﻗﺎل ﺍﺒﻥ ﺴﻴﺩﻩ‪ :‬ﺍﻟﻬﻭﻯ‪ :‬ﺍﻟﻌﺸﻕ ﻴﻜﻭﻥ ﻓﻲ ﻤﺩﺍﺨل ﺍﻟﺨﻴﺭ‬
‫ﻭﺍﺴﺘﻌﻤﺎﻻﺘﻬﺎ‪.‬‬ ‫ﻭﺍﻟﺸﺭ‪ .‬ﻭﻫﻭﻯ ﺍﻟﻨﻔﺱ‪ :‬ﺇﺭﺍﺩﺘﻬﺎ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺍﻷﻫﻭﺍﺀ‪ .‬ﻗﺎل‬
‫ﺃﻤ‪‬ﺎ ﻋﻥ ﻭﺭﻭﺩ ﻫﺫﻩ ﺍﻟﻠﻔﻅﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻓﻘﺩ ﺠﺎﺀﺕ‬ ‫ﺍﻟﻠﻐﻭﻴﻭﻥ‪ :‬ﺍﻟﻬﻭﻯ ﻤﺤﺒﺔ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺸﻲﺀ ﻭﻏﻠﺒﺘﹸ ‪‬ﻪ ﻋﻠﻰ ﻗﻠﺒﻪ‪ .‬ﻗﺎل‬
‫ﺒﺼﻴﻐﻬﺎ ﻭﺍﺸﺘﻘﺎﻗﺎﺘﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻨﺤﻭ )‪ (38‬ﻤﺭﺓ‪ .‬ﺠﺎﺀﺕ ﻓﻲ ﺴﺒﻌﺔ‬ ‫ﻥ ﺍ ﹾﻟ ‪‬ﻬ ‪‬ﻭﻯ{‬
‫ﻋ‪‬‬ ‫ﺱ ‪‬‬ ‫ﻑ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﺒ ِﻪ ‪‬ﻭ ﹶﻨﻬ‪‬ﻰ ﺍﻟ ﱠﻨ ﹾﻔ ‪‬‬
‫ﻥ ﺨﹶﺎ ﹶ‬‫ﺘﻌﺎﻟﻰ‪ } :‬ﻭَﺃﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫ﻤﻭﺍﻀﻊ ﻤﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻭﻱ )ﺍﻟﺴﻘﻭﻁ ﻭﺍﻟﺨﻭﺍﺀ( ﻓﻲ‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ‪ ،‬ﺍﻵﻴﺔ ‪ ،٤٠‬ﻤﻌﻨﺎﻩ ﻨﻬﺎﻫﺎ ﻋﻥ ﺸﻬﻭﺍﺘﻬﺎ ﻭﻤﺎ ﺘﺩﻋﻭ ﺇﻟﻴﻪ‬
‫ﺨﻤﺱ ﺴﻭﺭ ﻤﻜﻴ‪‬ﺔ ﻫﻲ‪ :‬ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻁﻪ‪ ،‬ﺍﻟﺤﺞ‪ ،‬ﺍﻟﻨﺠﻡ ﻭﺍﻟﻘﺎﺭﻋﺔ‪.‬‬ ‫ﻤﻥ ﻤﻌﺎﺼﻲ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠل")‪.(4‬‬
‫ﻥ ﹸﺫ ‪‬ﺭ ‪‬ﻴﺘِﻲ ِﺒﻭ‪‬ﺍ ٍﺩ‬
‫ﺕ ِﻤ ‪‬‬ ‫ﻭﺍﻵﻴﺎﺕ ﻫﻲ‪ :‬ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﺭ ‪‬ﺒﻨﹶﺎ ِﺇﻨﱢﻲ َﺃ ‪‬‬
‫ﺴﻜﹶﻨ ﹸ‬ ‫ﻥ ﻤﺩﺍﺭﺍﺕ ﻫﺫﻩ ﺍﻟﻤﺎﺩﺓ‬ ‫ﻭﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻌﺭﺽ ﺍﻟﻤﻭﺠﺯ ﻴﺘﺒﻴﻥ ﻟﻨﺎ ﺍ ‪‬‬
‫ل‬ ‫ﺠ ‪‬ﻌ ْ‬ ‫ﺤ ‪‬ﺭ ِﻡ ‪‬ﺭ ‪‬ﺒﻨﹶﺎ ِﻟ ‪‬ﻴﻘِﻴﻤ‪‬ﻭﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻓﹶﺎ ‪‬‬ ‫ﻙ ﺍ ﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻋ ﹾﻨ ‪‬ﺩ ‪‬ﺒ ‪‬ﻴ ِﺘ ‪‬‬
‫ﻉ ِ‬ ‫ﻏ ‪‬ﻴﺭِ ﺫِﻱ ‪‬ﺯ ‪‬ﺭ ٍ‬ ‫ﹶ‬ ‫)ﻫﻭﻯ( ﺘﺩل ﻋﻠﻰ ﺍﻟﺨﻠﻭ ﻭﺍﻟﻔﺭﺍﻍ ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﺒﻪ ﺍﻟﺴﻘﻭﻁ‬
‫ﺕ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻡ‬ ‫ﻥ ﺍﻟ ﱠﺜ ‪‬ﻤﺭ‪‬ﺍ ِ‬ ‫ﺱ ﹶﺘ ‪‬ﻬﻭِﻱ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻡ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺯ ﹾﻗ ‪‬ﻬ ‪‬ﻡ ِﻤ ‪‬‬ ‫ﻥ ﺍﻟﻨﱠﺎ ِ‬ ‫َﺃ ﹾﻓﺌِﺩ‪‬ﺓﹰ ِﻤ ‪‬‬ ‫ﻭﺍﻟﺘﺭﺩﻱ ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺴﻘﻭﻁ ﻭﺍﻟﺨﻠﻭ ﺤﺴﻴﹰﺎ ﻤﺎﺩﻴﹰﺎ ﺃﻡ ﻤﻌﻨﻭﻴﹰﺎ‬
‫ﻥ ‪‬ﻤ ﹾﻘ ِﻨﻌِﻲ‬ ‫ﻁﻌِﻴ ‪‬‬ ‫ﻥ{ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺍﻵﻴﺔ ‪ ،37‬ﻭﻗﻭﻟﻪ‪ } :‬ﻤ ‪‬ﻬ ِ‬ ‫ﺸ ﹸﻜﺭ‪‬ﻭ ‪‬‬‫‪‬ﻴ ﹾ‬ ‫ﻻ‪.‬‬
‫ﻤﻌﻘﻭ ﹰ‬
‫ﻁ ‪‬ﺭ ﹸﻓ ‪‬ﻬ ‪‬ﻡ ﻭ‪َ‬ﺃ ﹾﻓﺌِﺩ‪ ‬ﹸﺘ ‪‬ﻬ ‪‬ﻡ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ{ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﺴ ِﻬ ‪‬ﻡ ﻻ ‪‬ﻴ ‪‬ﺭ ﹶﺘ ‪‬ﺩ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻡ ﹶ‬ ‫‪‬ﺭﺀ‪‬ﻭ ِ‬ ‫ﺃﻤ‪‬ﺎ ﻋﻥ ﺘﻌﺭﻴﻑ ﻫﺫﻩ ﺍﻟﻤﻔﺭﺩﺓ ﺍﺼﻁﻼﺤﺎﹰ‪ ،‬ﻓﻘﺩ ﺠﺎﺀ ﻋﻨﺩ‬
‫ﻀﺒِﻲ ﹶﻓ ﹶﻘ ‪‬ﺩ ‪‬ﻫﻭ‪‬ﻯ{ ﻁﻪ‪،‬‬ ‫ﻏ ‪‬‬ ‫ل ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ﹶ‬ ‫ﺤِﻠ ْ‬‫ﻥ ‪‬ﻴ ‪‬‬ ‫‪ 43‬ﺃﻱ ﺨﺎﻟﻴﺔ‪ .‬ﻭﻗﻭﻟﻪ } ‪‬ﻭ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﺭﺍﻏﺏ‪" :‬ﺍﻟﻬﻭﻯ‪ :‬ﻤﻴل ﺍﻟﻨﻔﺱ ﺇﻟﻰ ﺍﻟﺸﻬﻭﺓ‪ ،‬ﻭﻗﻴل ﻓﻲ ﺴﺒﺏ‬
‫ﻁ ﹶﻐﻭ‪‬ﺍ ﻓِﻴ ِﻪ‬ ‫ﺕ ﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨﹶﺎ ﹸﻜ ‪‬ﻡ ﻭ‪‬ﻻ ﹶﺘ ﹾ‬ ‫ﻁ ‪‬ﻴﺒ‪‬ﺎ ِ‬‫ﻥ ﹶ‬ ‫ﺍﻵﻴﺔ ‪ ،81‬ﻭﻗﻭﻟﻪ } ﹸﻜﻠﹸﻭﺍ ِﻤ ‪‬‬ ‫ﺘﺴﻤﻴﺘﻪ ﺒﺫﻟﻙ ﻷﻨﻪ ﻴﻬﻭﻱ ﺒﺼﺎﺤﺒﻪ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﺇﻟﻰ ﻜل ﺩﺍﻫﻴﺔ‪،‬‬
‫ﻀﺒِﻲ ﹶﻓ ﹶﻘ ‪‬ﺩ ‪‬ﻫﻭ‪‬ﻯ{ ﻁﻪ‪،‬‬ ‫ﻏ ‪‬‬ ‫ل ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ﹶ‬ ‫ﺤِﻠ ْ‬‫ﻥ ‪‬ﻴ ‪‬‬ ‫ﻀﺒِﻲ ‪‬ﻭ ‪‬ﻤ ‪‬‬ ‫ﻏ ‪‬‬ ‫ﻋﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻡ ﹶ‬
‫ل ‪‬‬ ‫ﹶﻓﻴ‪‬ﺤِ ﱠ‬ ‫ل‪.‬‬‫ﻭﻓﻲ ﺍﻵﺨﺭﺓ ﺇﻟﻰ ﻜل ﻫﺎﻭﻴﺔ‪ .‬ﻭﺍﻟﻬﻭﻯ ﺴﻘﻭﻁ ﻤﻥ ﻋ‪‬ﻠ ٍﻭ ﺇﻟﻰ ﺴ‪‬ﻔ ٍ‬
‫ﻙ ﺒِﺎﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻜَﺄ ﱠﻨﻤ‪‬ﺎ‬‫ﺸ ِﺭ ‪‬‬‫ﻥ ‪‬ﻴ ﹾ‬ ‫ﻥ ِﺒ ِﻪ ‪‬ﻭ ‪‬ﻤ ‪‬‬‫ﺸ ِﺭﻜِﻴ ‪‬‬ ‫ﻏ ‪‬ﻴﺭ‪ ‬ﻤ ﹾ‬ ‫ﺤ ﹶﻨﻔﹶﺎ ‪‬ﺀ ِﻟﱠﻠ ِﻪ ﹶ‬ ‫ﺍﻵﻴﺔ ‪ } ،81‬‬ ‫ﻭﻗﻭﻟﻪ ﻋ ‪‬ﺯ ﻭﺠل‪ } :‬ﹶﻓُﺄﻤ‪ ‬ﻪ ﻫ‪‬ﺎ ِﻭ ‪‬ﻴ ﹲﺔ{ ﺍﻟﻘﺎﺭﻋﺔ‪ ،‬ﺁﻴﺔ ‪ ،٩‬ﻗﻴل ﻫﻭ ﻤﺜل‬
‫ﻥ‬‫ﺢ ﻓِﻲ ‪‬ﻤﻜﹶﺎ ٍ‬ ‫ﻁ ﹸﻔ ‪‬ﻪ ﺍﻟﻁﱠ ‪‬ﻴ ‪‬ﺭ َﺃ ‪‬ﻭ ﹶﺘ ‪‬ﻬﻭِﻱ ِﺒ ِﻪ ﺍﻟﺭ‪‬ﻴ ‪‬‬ ‫ﺨﹶ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓ ﹶﺘ ﹾ‬‫ﻥ ﺍﻟ ‪‬‬ ‫ﺨ ‪‬ﺭ ِﻤ ‪‬‬‫ﹶ‬ ‫ﻗﻭﻟﻬﻡ ‪‬ﻫﻭ‪‬ﺕ ُﺃﻤ‪ ‬ﻪ ﺃﻱ ﹶﺜ ﹶﻜﻠﹶﺕ‪ ،‬ﻭﻗﻴل ﻤﻌﻨﺎﻩ‪ :‬ﻤﻘﺭ‪‬ﻩ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﻬﺎﻭﻴﺔ‬
‫ﺠ ِﻡ ِﺇﺫﹶﺍ ‪‬ﻫﻭ‪‬ﻯ{ ﺍﻟﻨﺠﻡ ﺍﻵﻴﺔ‬ ‫ﻕ{ ﺍﻟﺤﺞ‪ ،‬ﺍﻵﻴﺔ ‪ ،31‬ﻭﻗﻭﻟﻪ‪} :‬ﻭ‪‬ﺍﻟ ﱠﻨ ‪‬‬ ‫ﺴﺤِﻴ ٍ‬
‫‪‬‬ ‫ﻫﻲ ﺍﻟﻨﺎﺭ")‪.(5‬‬
‫‪ ،1‬ﻭﻗﻭﻟﻪ‪} :‬ﻭ‪‬ﺍ ﹾﻟ ‪‬ﻤ ْﺅ ﹶﺘﻔِ ﹶﻜ ﹶﺔ َﺃ ‪‬ﻫﻭ‪‬ﻯ{ ﺍﻟﻨﺠﻡ ‪ ،53‬ﻭﻗﻭﻟﻪ‪ } :‬ﹶﻓُﺄﻤ‪ ‬ﻪ ﻫ‪‬ﺎ ِﻭ ‪‬ﻴ ﹲﺔ{‬ ‫ﻭﻴﻠﺤﻅ ﻫﻨﺎ ﻓﻲ ﺘﻌﺭﻴﻑ ﺍﻟﺭﺍﻏﺏ ﻟﻠﻬﻭﻯ ﺘﻠﻙ ﺍﻟﺼﻠﺔ ﺒﻴﻥ‬
‫ﺍﻟﻘﺎﺭﻋﺔ‪ ،‬ﺍﻵﻴﺔ ‪.9‬‬ ‫ﺍﻟﻤﻌﻨﻴﻴﻥ‪:‬ﺍﻟﻠﻐﻭﻱ ﻭﺍﻻﺼﻁﻼﺤﻲ‪ ،‬ﻓﻤﻴل ﺍﻟﻨﻔﺱ ﺇﻟﻰ ﺍﻟﺸﻬﻭﺓ ﻫﻭ‬
‫ﻭﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻟﻤﻔﺭﺩﺓ ﺃﻴﻀﹰﺎ ﺒﻤﻌﻨﺎﻫﺎ ﻤﺩﺍﺭ ﺍﻟﺒﺤﺙ ﻓﻲ )‪(31‬‬ ‫ﻁ ﻓﻲ ﻗﻌـﺭ ﺠﻬﻨﻡ‬ ‫ﻁ ﻭﺨﻠـ ‪‬ﻭ ﻤﻥ ﺍﻹﻴﻤـﺎﻥ ﻭﻤﻥ ﹶﺜ ‪‬ﻡ ﺴﻘـﻭ ﹲ‬ ‫ﺴﻘﻭ ﹲ‬
‫ﻤﻭﻀﻌﺎ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻤﻜﻴ‪‬ﺔ ﻭﺍﻟﻤﺩﻨﻴﺔ ﻋﻠﻰ‬ ‫–ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ‪.-‬‬
‫ﺤ ٍﺩ ﺴﻭﺍﺀ)‪ .(9‬ﻭﺃﻜﺜﺭ ﻤﺠﻲﺀ ﻟﻬﺎ ﻜﺎﻥ ﻓﻲ ﺴﻭﺭﺘﻲ ﺍﻟﻤﺎﺌﺩﺓ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻤﻴل ﺍﻟﻨﻔﺴﻲ ﻗﺩ ﻴﻜﻭﻥ‬ ‫ﻭﻟﻡ ﻴﺸﺭ ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﻏﺏ ﺇﻟﻰ ﺃ ‪‬‬
‫ﻭﺍﻷﻨﻌﺎﻡ ﺤﻴﺙ ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻟﻠﻔﻅﺔ ﺃﺭﺒﻊ ﻤﺭﺍﺕ ﻓﻲ ﻜل ﺴﻭﺭﺓ‬ ‫ﻤﺤﻤﻭﺩﹰﺍ ﺃﻭ ﻤﺫﻤﻭﻤﹰﺎ –ﻜﻤﺎ ﺃﺸﺎﺭ ﺃﺼﺤﺎﺏ ﺍﻟﻤﻌﺎﺠﻡ ﺍﻟﻠﻐﻭﻴﺔ‪-‬‬
‫ﻤﻨﻬﻤﺎ‪.‬‬ ‫ﻭﺫﻟﻙ ﻟﻌﺩﻡ ﻭﺭﻭﺩ ﻫﺫﺍ ﺍﻟﻠﻔﻅ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﺤﻤﻭﺩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﻥ ﺃﻜﺜﺭ ﻤﺠﻴﺌﻬﺎ ﻜﺎﻥ‬ ‫ﻭﻴﻠﺤﻅ ﻋﻠﻰ ﺍﺸﺘﻘﺎﻗﺎﺕ ﻫﺫﻩ ﺍﻟﻤﻔﺭﺩﺓ ﺃ ‪‬‬ ‫ﺍﻟﻜﺭﻴﻡ‪ .‬ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪" :‬ﺍﻟﻬﻭﻯ ﻤﻴل ﺍﻟﻁﺒﻊ ﺇﻟﻰ ﻤﺎ ﻴﻼﺌﻤﻪ‪،‬‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﻲ ﻭ‪‬ﻻ ﹶﻨﺼِﻴ ٍﺭ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻥ ‪‬ﻭِﻟ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬ ‫ِﻤ ‪‬‬ ‫ﺍﺴﻤﺎﹰ‪ ،‬ﻭﺠﺎﺀﺕ ﺒﺼﻴﻐﺔ ﺍﻟﻔﻌل ﻓﻲ ﺃﺭﺒﻌﺔ ﻤﻭﺍﻀﻊ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﺏ ِﺒ ﹸﻜلﱢ ﺁ ‪‬ﻴ ٍﺔ‬ ‫ﻥ ﺃُﻭﺘﹸﻭﺍ ﺍﻟ ِﻜﺘﹶﺎ ‪‬‬ ‫ﺕ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻥ َﺃ ﹶﺘ ‪‬ﻴ ﹶ‬‫‪ ،120‬ﻭﺒﻌﺩﻫﺎ ﺒﺂﻴﺎﺕ‪} :‬ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ﺍﻟﻜﺭﻴﻡ)‪.(10‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻡ ِﺒﺘﹶﺎ ِﺒ ٍﻊ ﻗِ ‪‬ﺒﹶﻠ ﹶﺔ‬ ‫ﺕ ِﺒﺘﹶﺎ ِﺒ ٍﻊ ﻗِ ‪‬ﺒﹶﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﻌ ‪‬‬ ‫ﻤ‪‬ﺎ ﹶﺘ ِﺒﻌ‪‬ﻭﺍ ﻗِ ‪‬ﺒﹶﻠ ﹶﺘﻙ‪ ‬ﻭﻤ‪‬ﺎ َﺃ ﹾﻨ ﹶ‬ ‫ﻥ ﻤﺠﻲﺀ ﻫﺫﻩ ﺍﻟﻤﻔﺭﺩﺓ ﺒﻬﺫﻩ ﺍﻟﺼﻴﻎ ﻭﺍﻻﺸﺘﻘﺎﻗﺎﺕ ﺍﻟﻤﺘﻨﻭﻋﺔ‪،‬‬ ‫ﺇ‪‬‬
‫ﻙ ﺇِﺫﹰﺍ‬ ‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﺇ ﱠﻨ ‪‬‬
‫ﻙ ِﻤ ‪‬‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ِﻤ ‪‬‬‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬‫ﺽ ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫‪‬ﺒ ‪‬ﻌ ٍ‬ ‫ﻴﺩل ﺩﻻﻟ ﹰﺔ ﻭﺍﻀﺤ ﹰﺔ ﻋﻠﻰ ﻋﻨﺎﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻤﻭﻀﻭﻉ ﺍﻟﻬﻭﻯ؛‬
‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪ ،145‬ﻭﻜﺫﻟﻙ ﻓﻲ ﺍﻟﺭﻋﺩ }ﻭ‪ ‬ﹶﻜ ﹶﺫﻟِﻙ‪‬‬ ‫ﻥ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﹶﻟ ِﻤ ‪‬‬ ‫ﻨﻅﺭﹰﺍ ﻟﻤﺎ ﻟﻪ ﻤﻥ ﺃﻫﻤﻴ ٍﺔ ﺒﺎﺭﺯ ٍﺓ ﻓﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻷﻓﻌﺎل‬
‫ﻥ‬ ‫ﻙ ِﻤ ‪‬‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬ ‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬ ‫ﻋ ‪‬ﺭ ِﺒ ‪‬ﻴﹰﺎ ﻭ‪‬ﹶﻟﺌِ ‪‬‬‫ﺤﻜﹾﻤﹰﺎ ‪‬‬ ‫ﺃَﻨ ‪‬ﺯ ﹾﻟﻨﹶﺎ ‪‬ﻩ ‪‬‬ ‫ﻭﺍﻟﺘﺼﺭﻓﺎﺕ ﺒﻤﻌﻴﺎﺭ ﺍﻟﺸﺭﻉ‪ ،‬ﻭﺒﺫﻟﻙ ﻴﻅﻬﺭ ﻟﻨﺎ ﻫﺫﺍ ﺍﻟﻤﻌﻠﻡ ﺍﻷﻭل‬
‫ﻕ{ ﺍﻟﺭﻋﺩ‪ ،‬ﺍﻵﻴﺔ ‪،37‬‬ ‫ﻲ ﻭ‪‬ﻻ ﻭ‪‬ﺍ ٍ‬ ‫ﻥ ‪‬ﻭِﻟ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬ ‫ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬ ‫ﻤﻥ ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻭﻫﻭ‪:‬‬
‫ﻋ ﹾﻠ ٍﻡ‬
‫ﻅﹶﻠﻤ‪‬ﻭﺍ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ِ‬ ‫ﻥ ﹶ‬ ‫ل ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻭﻋﻥ ﺍﻟﻅﺎﻟﻤﻴﻥ ﻗﺎل‪ } :‬ﺒ ْ‬ ‫ﺍﻟﺘﻨﻭﻴﻊ ﻓﻲ ﻋﺭﺽ ﺍﻟﺼﻴﻎ ﻭﺍﻻﺸﺘﻘﺎﻗﺎﺕ ﻟﻬﺫﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﺼﺭِﻴﻥ‪ {‬ﺍﻟﺭﻭﻡ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻥ ﻨﹶﺎ ِ‬ ‫ل ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ِﻤ ‪‬‬ ‫ﻀﱠ‬ ‫ﻥ َﺃ ‪‬‬ ‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻱ ‪‬ﻤ ‪‬‬ ‫ﹶﻓ ‪‬ﻤ ‪‬‬ ‫ﻲ ﻭﺍﻟﻤﺩﻨﻲ ﻋﻠﻰ ﺤ ٍﺩ ﺴﻭﺍﺀ‪ ،‬ﻭﺫﻟﻙ ﻟﻤﺎ ﻟﻬﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻤﻥ‬ ‫ﺍﻟﻤﻜ ‪‬‬
‫ﻥ ِﺒَﺄ ‪‬ﻫﻭ‪‬ﺍ ِﺌ ِﻬ ‪‬ﻡ‬ ‫ﻀﻠﱡﻭ ‪‬‬ ‫ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ﹶﻟ ‪‬ﻴ ِ‬ ‫‪ ،29‬ﻭﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﻗﺎل‪ } :‬ﻭِﺇ ‪‬‬ ‫ﺩﻭ ٍﺭ ﺒﺎﺭ ٍﺯ ﻓﻲ ﺤﻴﺎﺓ ﺍﻷﻤﻡ ﻭﺍﻷﻓﺭﺍﺩ ﻭﻓﻲ ﻗﻴﺎﻡ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺃﻭ‬
‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪.119‬‬ ‫ﻋﹶﻠ ‪‬ﻡ ﺒِﺎ ﹾﻟ ‪‬ﻤ ‪‬ﻌ ﹶﺘﺩِﻴ ‪‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻭ َﺃ ‪‬‬ ‫ﻥ ‪‬ﺭ ‪‬ﺒ ‪‬‬ ‫ﻋ ﹾﻠ ٍﻡ ِﺇ ‪‬‬
‫ﺒِ ﹶﻐ ‪‬ﻴﺭِ ِ‬ ‫ﺍﻀﻤﺤﻼﻟﻬﺎ‪.‬‬
‫ﻭﻗﺩ ﻨﻬﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺍﻟﺫﻴﻥ ﻻ ﻴﻌﻠﻤﻭﻥ ﻓﻘﺎل‪ } :‬ﹸﺜﻡ‪‬‬
‫ﻥﻻ‬ ‫ﻷ ‪‬ﻤﺭِ ﻓﹶﺎ ﱠﺘ ِﺒ ‪‬ﻌﻬ‪‬ﺎ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻥﺍَ‬ ‫ﺸﺭِﻴ ‪‬ﻌ ٍﺔ ِﻤ ‪‬‬ ‫ﻋﻠﹶﻰ ﹶ‬ ‫ﻙ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ‪‬‬
‫‪‬‬ ‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻷﺴﺒﺎﺏ ﺍﻟﺩﺍﻓﻌﺔ ﻟﻅﻬﻭﺭ ﺍﻟﻬﻭﻯ‬
‫ﻥ{ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺔ ‪.18‬‬ ‫‪‬ﻴ ‪‬ﻌﹶﻠﻤ‪‬ﻭ ‪‬‬ ‫ﻤﻥ ﺍﻟﻤﻌﺎﻟﻡ ﺍﻟﺒﺎﺭﺯﺓ ﻟﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ‬
‫ﻭﺫﻜﺭ ﻗﻴﺩ ﺍﻟﻌﻠﻡ ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻻ ﻴﺩل‪ -‬ﻗﻁﻌﹰﺎ‪ -‬ﻋﻠﻰ ﺃﻥ‬ ‫ﻕ ﻤﺒﺎﺸ ٍﺭ ﺃﻭ ﻏﻴﺭ ﻤﺒﺎﺸ ٍﺭ‪ -‬ﺍﻷﺴﺒﺎﺏ‬‫ﺍﻟﻬﻭﻯ ﺃﻥ ﻴﺫﻜﺭ ﻟﻨﺎ‪ -‬ﺒﻁﺭﻴ ٍ‬
‫ﻯ ﺒﻐﻴﺭ ﻋﻠﻡٍ‪ ،‬ﻓﺎﻟﻬﺩﻯ ﻭﺍﻟﻬﻭﻯ ﻻ ﻴﻠﺘﻘﻴﺎﻥ‪،‬‬ ‫ﻯ ﺒﻌﻠ ٍﻡ ﻭﻫﻭ ‪‬‬‫ﻫﻨﺎﻟﻙ ﻫﻭ ‪‬‬ ‫ﺍﻟﻤﻬﻴﺌﺔ ﻟﻨﺸﻭﺌﻪ ﻭﺍﻟﻤﺴﺎﻋﺩﺓ ﻋﻠﻰ ﺩﻴﻤﻭﻤﺘﻪ‪ ،‬ﻭﺫﻟﻙ ﻤﻥ ﺃﺠل ﺃﻥ‬
‫ﻥ ﺍﻟﻬﻭﻯ ﻻ‬ ‫ﻭﻟﻜﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻘﺭﺭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻭﺍﻀﻊ ﺃ ‪‬‬ ‫ﻥ ﺘﺤﺩﻴﺩ‬‫ﻨﻌﺎﻟﺞ ﻫﺫﻩ ﺍﻷﺴﺒﺎﺏ ﻭﻨﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻤﻬﻴﺌﺔ ﻟﻬﺎ؛ ﻓﺈ ‪‬‬
‫ﻥ ﺨﻠﻭ ﺍﻟﻨﻔﺱ ﻤﻥ ﺍﻟﻌﻠﻡ ﻫﻭ‬‫ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻨﺎﺸﺌﹰﺎ ﻋﻥ ﻋﻠﻡٍ‪ ،‬ﺒل ﺇ ‪‬‬ ‫ﺴﺒﺏ ﺍﻟﺩﺍﺀ ﻴﻌﻴﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻡ ﺒﺎﻟﺩﻭﺍﺀ ﺩﻭﻥ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻋﻼﺝ‬
‫ﺍﻟﻤﻬﻴﺊ ﻟﻨﺸﻭﺀ ﻫﻭﻯ ﺍﻟﻨﻔﺱ ﺍﻟﻤﺘﺒﻊ‪ .‬ﻭﺍﻟﻌﻠﻡ ﻫﻭ ﻤﺎ ﻗﺭﺭﻩ ﺍﻟﻭﺤﻲ‬ ‫ﺍﻷﻋﺭﺍﺽ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻭﺘﺭﻙ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺩﺍﺨﻠﻴﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﻴﻨﺸﺄ‬
‫ﺍﻹﻟﻬﻲ ﻭﻻ ﻴﺩﺭﻙ ﺇﻻ ﺒﺎﻟﺒﺭﺍﻫﻴﻥ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻴﻘﻭل ﺍﻟﺯﻤﺨﺸﺭﻱ‪:‬‬ ‫ﻤﻨﻬﺎ ﻫﻭﻯ ﺍﻟﻨﻔﺱ‪ .‬ﻭﻤﻥ ﺃﻫﻡ ﻫﺫﻩ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﻴﻨﺸﺄ ﻤﻨﻬﺎ ﺍﺘﺒﺎﻉ‬
‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ( ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪ :120‬ﺃﻱ ﻤﻥ‬
‫ﻙ ِﻤ ‪‬‬‫"ﻗﻭﻟﻪ ) ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ﺍﱠﻟﺫِﻱ ﺠ‪‬ﺎﺀ ‪‬‬ ‫ﺍﻟﻬﻭﻯ ﻜﻤﺎ ﻨﻔﻬﻤﻬﺎ ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪:‬‬
‫)‪(12‬‬
‫ﺍﻟﺩﻴﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺼﺤﺘﻪ ﺒﺎﻟﺒﺭﺍﻫﻴﻥ ﺍﻟﺼﺤﻴﺤﺔ" ‪.‬‬
‫ﻭﺨﻠﻭ ﺍﻟﻨﻔﺱ ﻤﻥ ﺍﻟﻌﻠﻡ ﻴﻌﻨﻲ ﺍﺘﺼﺎﻓﻬﺎ ﺒﺎﻟﺠﻬل‪ ،‬ﻓﺎﻟﺠﻬل‬ ‫‪.1‬ﺍﻟﺠﻬل‬
‫ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻭﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺴﻘﻭﻁ ﻓﻲ‬ ‫ﺽ ﻋﻀﺎل ﻗﺩ ﻴﺼﻴﺏ ﺍﻟﻔﺭﺩ‬ ‫ﺍﻟﺠﻬل ﻨﻘﻴﺽ ﺍﻟﻌﻠﻡ‪ ،‬ﻭﻫﻭ ﻤﺭ ‪‬‬
‫ﻤﺴﺘﻨﻘﻌﺎﺕ ﺍﻟﻤﻌﺎﺼﻲ ﻭﻤﻥ ﺜ ‪‬ﻡ ﺍﻟﺘﺭﺩﻱ ﻓﻲ ﺠﻬﻨﻡ‪ .‬ﻴﻘﻭل ﺸﻴﺦ‬ ‫ﻭﻴﻌﻁل ﺃﺩﻭﺍﺘﻪ ﺍﻟﻤﻌﺩﺓ ﻟﻼﺴﺘﻘﺒﺎل ﻓﻼ ﺘﻌﻭﺩ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻨﻘل‬
‫ﺍﻹﺴﻼﻡ‪" :‬ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻓﺎﻟﺴﻴﺌﺎﺕ ﻜﻠﻬﺎ ﺘﺭﺠﻊ ﺇﻟﻰ ﺍﻟﺠﻬل‪ ،‬ﻭﺇﻻ‬ ‫ﺍﻟﺤﻘﺎﺌﻕ ﻜﻤﺎ ﻫﻲ‪ ،‬ﻭﺘﺤﻠﻴﻠﻬﺎ ﺍﻟﺘﺤﻠﻴل ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻟﻬﺫﺍ ﺍﻟﺠﻬل‬
‫ﻥ ﻓﻌل ﻫﺫﺍ ﻴﻀﺭﻩ ﻀﺭﺭﹰﺍ ﺭﺍﺠﺤ ﹰﺎ‬ ‫ﻓﻠﻭ ﻜﺎﻥ ﻋﺎﻟﻤﹰﺎ ﻋﻠﻤﹰﺎ ﻨﺎﻓﻌﹰﺎ ﺒﺄ ‪‬‬ ‫ﺼﻭﺭ ﻤﺘﻌﺩﺩﺓ‪ ،‬ﻴﻘﻭل ﻋﻨﻬﺎ ﺍﻟﺭﺍﻏﺏ‪" :‬ﻭﺍﻟﺠﻬل ﻋﻠﻰ ﺜﻼﺜﺔ‬
‫ﻥ ﻫﺫﺍ ﺨﺎﺼﻴﺔ ﺍﻟﻌﺎﻗل‪ ،‬ﻭﺍﻟﻬﻭﻯ ﻭﺤﺩﻩ ﻻ ﻴﺴﺘﻘل‬ ‫ﻟﻡ ﻴﻔﻌﻠﻪ‪ ،‬ﻓﺈ ‪‬‬ ‫ﺃﻀﺭﺏ‪:‬‬
‫)‪(13‬‬
‫ﺒﻔﻌل ﺍﻟﺴﻴﺌﺎﺕ ﺇﻻ ﻤﻊ ﺍﻟﺠﻬل" ‪.‬‬ ‫ﺍﻷﻭل‪ :‬ﺨﻠﻭ ﺍﻟﻨﻔﺱ ﻤﻥ ﺍﻟﻌﻠﻡ‪ ،‬ﻫﺫﺍ ﻫﻭ ﺍﻷﺼل‬
‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻲﺀ ﺒﺨﻼﻑ ﻤﺎ ﻫﻭ ﻋﻠﻴﻪ‪.‬‬
‫‪ .2‬ﺃﻤﺭﺍﺽ ﺍﻟﻘﻠﺏ‬ ‫ﺍﻟﺜﺎﻟﺙ‪ :‬ﻓﻌل ﺍﻟﺸﻲﺀ ﺒﺨﻼﻑ ﻤﺎ ﺤﻘﻪ ﺃﻥ ﻴﻔﻌل‪ ،‬ﺴﻭﺍﺀ ﺃﻜﺎﻥ‬
‫ﻗﺭﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻭﻀﻭﺡ‪ -‬ﻓﻲ ﻤﻭﺍﻀﻊ ﻜﺜﻴﺭﺓ ﻤﻨﻪ‪ -‬ﺃﻥ‬ ‫ﺍﻋﺘﻘﺎﺩﻩ ﺼﺤﻴﺤﹰﺎ ﺃﻡ ﻓﺎﺴﺩﹰﺍ ﻜﻤﻥ ﻴﺘﺭﻙ ﺍﻟﺼﻼﺓ ﻤﺘﻌﻤﺩﹰﺍ")‪.(11‬‬
‫ﺍﻟﻘﻠﺏ ﻫﻭ ﻤﻨﺎﻁ ﺼﻼﺡ ﺍﻹﻨﺴﺎﻥ ﺃﻭ ﻓﺴﺎﺩﻩ‪ ،‬ﻭﺃﻨﻪ ﺍﻟﺴﺒﺏ ﻓﻲ‬ ‫ﻟﻘﺩ ﻗﺭﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻤﻭﺍﻀﻊ ﻋﺩﻴﺩﺓ ﻤﻨﻪ ﺒﻴﻥ ﺍﺘﺒﺎﻉ‬
‫ﺇﺩﺨﺎل ﺼﺎﺤﺒﻪ ﺍﻟﺠﻨﹼﺔ ﺃﻭ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺫﻟﻙ ﻓﻲ ﻤﺜل ﻗﻭﻟﻪ‪} :‬ﻻ‬ ‫ﺍﻟﻬﻭﻯ ﻭﺒﻴﻥ ﺍﻟﺠﻬل –ﺍﻟﺫﻱ ﻫﻭ ﺘﺭﻙ ﺍﻟﻌﻠﻡ‪ -‬ﺍﻗﺘﺭﺍﻥ ﺍﻟﺴﺒﺏ‬
‫ﺕ‬
‫ﺨ ﹸﺫ ﹸﻜ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﹶﻜﺴ‪‬ﺒ‪ ‬ﹾ‬ ‫ﻥ ‪‬ﻴﺅَﺍ ِ‬ ‫ﺨ ﹸﺫ ﹸﻜ ‪‬ﻡ ﺍﻟﻠﱠ ‪‬ﻪ ﺒِﺎﻟﱠﻠ ﹾﻐ ِﻭ ﻓِﻲ َﺃ ‪‬ﻴﻤ‪‬ﺎ ِﻨ ﹸﻜ ‪‬ﻡ ﻭ‪‬ﹶﻟﻜِ ‪‬‬
‫‪‬ﻴﺅَﺍ ِ‬ ‫ﺴﺒ‪‬ﺏ‪ ،‬ﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﻟﻠﺤﺒﻴﺏ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪:‬‬ ‫ﺒﺎﻟ ‪‬ﻤ ‪‬‬
‫ﺤﻠِﻴ ‪‬ﻡ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪ ،225‬ﻭﻗﻭﻟﻪ‪} :‬ﻭ‪‬ﻻ‬ ‫ﻏﻔﹸﻭ ‪‬ﺭ ‪‬‬ ‫ﹸﻗﻠﹸﻭ ‪‬ﺒ ﹸﻜ ‪‬ﻡ ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ﹶ‬ ‫ل‬
‫ﺤﺘﱠﻰ ﹶﺘ ﱠﺘﺒِﻊ‪ِ ‬ﻤﱠﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ﹸﻗ ْ‬
‫ﻙ ﺍ ﹾﻟ ‪‬ﻴﻬ‪‬ﻭ ‪‬ﺩ ﻭ‪‬ﻻ ﺍﻟ ﱠﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬‬ ‫ﻋ ﹾﻨ ‪‬‬‫ﻥ ﹶﺘ ‪‬ﺭﻀ‪‬ﻰ ‪‬‬ ‫} ‪‬ﻭﹶﻟ ‪‬‬
‫ﻥ‬
‫ﻥ ‪‬ﻴ ﹾﻜ ﹸﺘ ‪‬ﻤﻬ‪‬ﺎ ﹶﻓِﺈﻨﱠ ‪‬ﻪ ﺁ ِﺜ ‪‬ﻡ ﹶﻗ ﹾﻠ ‪‬ﺒ ‪‬ﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺒﻤ‪‬ﺎ ﹶﺘ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬
‫ﺸﻬ‪‬ﺎﺩ‪ ‬ﹶﺓ ‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﹶﺘ ﹾﻜ ﹸﺘﻤ‪‬ﻭﺍ ﺍﻟ ﱠ‬ ‫ﻙ‬
‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ﺍﱠﻟﺫِﻱ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻥ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﻥ ‪‬ﻫﺩ‪‬ﻯ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ِﺇ ‪‬‬

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 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﻥ ﻤﻥ ﺸﺄﻥ ﻫﺫﺍ ﺍﻟﺘﻌﻠﻕ ﺍﻟﻤﻔﺭﻁ‬ ‫ﺍﻟﺤﺴﺎﺏ ﻫﻭ ﺃﺼل ﺍﻟﻔﺴﺎﺩ ﻜﻠﻪ‪ ،‬ﻷ ‪‬‬ ‫ﻋﻠِﻴ ‪‬ﻡ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪ ،283‬ﺤﻴﺙ ﺃﺴﻨﺩ ﻓﻴﻬﺎ ﺍﻹﺜﻡ ﺇﻟﻰ ﺍﻟﻘﻠﺏ‬ ‫‪‬‬
‫ﺃﻥ ﻴﻨﺴﻰ ﺍﻹﻨﺴﺎﻥ ﺭﺒﻪ‪ ،‬ﻭﻫﻭ ﺍﻟﻤﺩﺨل ﻟﻠﻜﺜﻴﺭ ﻤﻥ ﺍﻵﺜﺎﻡ‪ ،‬ﻭﻫﻭ‬ ‫ﺕ ﹸﻗﻠﹸﻭ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ‬ ‫ﺴ ﹾ‬ ‫ﻥ ﹶﻗ ‪‬‬ ‫ﻀ ‪‬ﺭﻋ‪‬ﻭﺍ ﻭ‪‬ﹶﻟﻜِ ‪‬‬ ‫ﺴﻨﹶﺎ ﹶﺘ ‪‬‬ ‫ﻭﻗﻭﻟﻪ }ﻓﹶﻠﻭ‪‬ﻻ ِﺇ ﹾﺫ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ْﺄ ‪‬‬
‫ﺍﻟﻤﺴﺒﺏ ﻟﻠﻘﻠﻕ ﻭﺍﻷﺭﻕ ﻭﺍﻟﻀﻨﻙ ﺍﻟﺫﻱ ﻴﻌﺎﻨﻴﻪ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻟﺫﻟﻙ‬ ‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪ ،43‬ﻭﻗﻭﻟﻪ‬ ‫ﻥ ﻤ‪‬ﺎ ﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻴ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬ ‫ﺸ ‪‬ﻴﻁﹶﺎ ‪‬‬
‫ﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﺍﻟ ﱠ‬
‫‪‬ﻭ ‪‬ﺯ ‪‬ﻴ ‪‬‬
‫ﺤﺫﺭ ﺍﻹﺴﻼﻡ )ﻜﺘﺎﺒﹰﺎ ﻭﺴﻨ ﹰﺔ( ﻤﻥ ﻫﺫﺍ ﺍﻟﺩﺍﺀ ﺍﻟﻌﻀﺎل؛ ﻷﻨﻪ ﻴﺅﺩﻱ‬ ‫ﺕ ﹸﻗﻠﹸﻭ ‪‬ﺒ ﹸﻜ ‪‬ﻡ‬ ‫ﻥ ﻤ‪‬ﺎ ﹶﺘﻌ‪ ‬ﻤﺩ‪ ‬ﹾ‬ ‫ﻁ ْﺄ ﹸﺘ ‪‬ﻡ ِﺒ ِﻪ ﻭ‪‬ﹶﻟﻜِ ‪‬‬
‫ﺨﹶ‬‫ﺡ ﻓِﻴﻤ‪‬ﺎ َﺃ ﹾ‬ ‫ﺠﻨﹶﺎ ‪‬‬
‫ﻋﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻡ ‪‬‬
‫}ﻭ‪‬ﹶﻟ ‪‬ﻴﺱ‪ ‬‬
‫ﺇﻟﻰ ﺍﻟﺘﻨﺎﻓﺱ ﻭﺍﻟﺘﻨﺎﺯﻉ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺘﻘﺎﻋﺱ ﻋﻥ ﺍﻟﺠﻬﺎﺩ‪ .‬ﻨﺠﺩ ﻫﺫﺍ‬ ‫ﻏﻔﹸﻭﺭﺍﹰ ‪‬ﺭﺤِﻴﻤﹰﺎ{ ﺍﻷﺤﺯﺍﺏ‪ ،‬ﺍﻵﻴﺔ ‪.5‬‬ ‫ﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﹶ‬ ‫‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﺠﻠﻴﹰﺎ ﻓﻲ ﻤﺜل ﺘﻨﻜﺏ ﺁﻴﺎﺕ ﺍﷲ ﻭﺍﻨﺴﻠﺦ ﻋﻨﻬﺎ ﻭﺃﺨﻠﺩ ﺇﻟﻰ ﺍﻷﺭﺽ‪،‬‬ ‫ﻭﺤﺩﺜﻨﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺤﺩﻴﺜﺎ ﻤﻁﻨﺒﺎ ﻋﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻘﻠﻭﺏ ﻭﻋﻥ‬
‫ﺦ ِﻤ ﹾﻨﻬ‪‬ﺎ‬ ‫ﻋﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ﹶﻨﺒ‪َ‬ﺄ ﺍﱠﻟﺫِﻱ ﺁ ﹶﺘ ‪‬ﻴﻨﹶﺎ ‪‬ﻩ ﺁﻴ‪‬ﺎ ِﺘﻨﹶﺎ ﻓﹶﺎﻨﺴ‪‬ﹶﻠ ﹶ‬ ‫ل ‪‬‬ ‫ﻴﻘﻭل ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪‬ﺍ ﹾﺘ ُ‬ ‫ﺃﻤﺭﺍﻀﻬﺎ ﺒﻤﺎ ﻴﺅﻜﺩ ﺘﻤﺎﻤﺎ ﺃﻥ ﺍﻟﻘﻠﺏ ﻫﻭ ﺍﻟﻤﻠﻙ ﺍﻟﺤﻘﻴﻘﻲ ﻷﻋﻀﺎﺀ‬
‫ﺸ ْﺌﻨﹶﺎ ﹶﻟ ‪‬ﺭ ﹶﻓ ‪‬ﻌﻨﹶﺎ ‪‬ﻩ ِﺒﻬ‪‬ﺎ‬
‫ﻥ ﺍ ﹾﻟﻐﹶﺎﻭِﻴﻥ‪ (175) ‬ﻭ‪‬ﹶﻟ ‪‬ﻭ ِ‬ ‫ﻥ ِﻤ ‪‬‬ ‫ﻥ ﹶﻓﻜﹶﺎ ‪‬‬ ‫ﺸ ‪‬ﻴﻁﹶﺎ ‪‬‬ ‫ﹶﻓَﺄ ﹾﺘﺒ‪‬ﻌ‪ ‬ﻪ ﺍﻟ ﱠ‬ ‫ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺃﻭ ﺍﻟﻌﻘل ﺍﻟﺩﺍﺨﻠﻲ ﺍﻟﻤﺩﺒﺭ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﺫﻟﻙ ﺃﺴﻨﺩ‬
‫ﻥ‬
‫ﺏ ِﺇ ‪‬‬ ‫ﻷ ‪‬ﺭﺽِ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﹶﻓﻤ‪ ‬ﹶﺜﹸﻠ ‪‬ﻪ ﹶﻜﻤ‪ ‬ﹶﺜلِ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ ِ‬ ‫ﺨﹶﻠﺩ‪ِ ‬ﺇﻟﹶﻰ ﺍ َ‬ ‫ﻭ‪‬ﹶﻟﻜِ ﱠﻨ ‪‬ﻪ َﺃ ﹾ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻘﺭﺁﻥ ﻭﻅﺎﺌﻑ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺨﺭﻯ ﻓﻘﺎل ﺘﻌﺎﻟﻰ‪َ} :‬ﺃ ﹶﻓﹶﻠ ‪‬ﻡ‬
‫ﻥ ﹶﻜ ﱠﺫﺒ‪‬ﻭﺍ‬ ‫ل ﺍ ﹾﻟ ﹶﻘ ‪‬ﻭ ِﻡ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺙ ﹶﺫﻟِﻙ‪ ‬ﻤ ﹶﺜ ُ‬ ‫ﺙ َﺃ ‪‬ﻭ ﹶﺘ ﹾﺘ ‪‬ﺭ ﹾﻜ ‪‬ﻪ ‪‬ﻴ ﹾﻠ ‪‬ﻬ ﹾ‬‫ل ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ‪‬ﻴ ﹾﻠ ‪‬ﻬ ﹾ‬
‫ﺤ ِﻤ ْ‬ ‫ﹶﺘ ‪‬‬ ‫ﻥ‬‫ﻥ ِﺒﻬ‪‬ﺎ َﺃ ‪‬ﻭ ﺁﺫﹶﺍ ‪‬‬ ‫ﺏ ‪‬ﻴ ‪‬ﻌ ِﻘﻠﹸﻭ ‪‬‬ ‫ﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﹸﻗﻠﹸﻭ ‪‬‬ ‫ﻷ ‪‬ﺭﺽِ ﹶﻓ ﹶﺘﻜﹸﻭ ‪‬‬ ‫‪‬ﻴﺴِﻴﺭ‪‬ﻭﺍ ﻓِﻲ ﺍ َ‬
‫ﻥ{ ﺍﻷﻋﺭﺍﻑ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﺹ ﺍ ﹾﻟ ﹶﻘﺼ‪‬ﺹ‪ ‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻡ ‪‬ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭ‪‬ﻭ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺒِﺂﻴ‪‬ﺎ ِﺘﻨﹶﺎ ﻓﹶﺎ ﹾﻗ ‪‬‬ ‫ﺏ ﺍﱠﻟﺘِﻲ‬ ‫ﻥ ﹶﺘ ‪‬ﻌﻤ‪‬ﻰ ﺍ ﹾﻟ ﹸﻘﻠﹸﻭ ‪‬‬ ‫ﻷ ‪‬ﺒﺼ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﹶﻟﻜِ ‪‬‬ ‫ﻥ ِﺒﻬ‪‬ﺎ ﹶﻓِﺈ ﱠﻨﻬ‪‬ﺎ ﻻ ﹶﺘ ‪‬ﻌﻤ‪‬ﻰ ﺍ َ‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻭ ‪‬‬ ‫‪‬ﻴ ‪‬‬
‫ﺸ ْﺌﻨﹶﺎ‬
‫‪ .176-175‬ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ‪" :‬ﻗﻭﻟﻪ ) ‪‬ﻭﹶﻟ ‪‬ﻭ ِ‬ ‫ﺼﺩ‪‬ﻭ ِﺭ{ ﺍﻟﺤﺞ‪ ،‬ﺍﻵﻴﺔ ‪.46‬‬ ‫ﻓِﻲ ﺍﻟ ‪‬‬
‫ﹶﻟ ‪‬ﺭ ﹶﻓ ‪‬ﻌﻨﹶﺎ ‪‬ﻩ ِﺒﻬ‪‬ﺎ( ﺃﻱ‪ :‬ﻭﻟﻭ ﺃﺭﺩﻨﺎ ﺍﻥ ﻨﺭﻓﻌﻪ ﺒﺘﻠﻙ ﺍﻵﻴﺎﺕ ﺇﻟﻰ ﺩﺭﺠﺎﺕ‬ ‫ﻥ ﺃﻤﺭﺍﺽ ﺍﻟﻘﻠﺏ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻗﺩ‬ ‫ﻭﺃﻜﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺫﻟﻙ ﺃ ‪‬‬
‫ﺍﻟﻜﻤﺎل ﻭﺍﻟﻌﺭﻓﺎﻥ‪ ،‬ﺍﻟﺘﻲ ﺘﻘﺭﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻭﻡ ﺒﺎﻷﻋﻤﺎل‪ ،‬ﻟﻔﻌﻠﻨﺎ ﺒﺄﻥ‬ ‫ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺍﻟﻤﺫﻤﻭﻡ‪ ،‬ﻭﺫﻟﻙ ﻓﻲ ﻤﻭﺍﻀﻊ ﻋﺩﻴﺩﺓ ﻤﻨﻬﺎ‬
‫ﻨﺨﻠﻕ ﻟﻪ ﺍﻟﻬﺩﺍﻴﺔ ﺨﻠﻘﺎﹰ‪ ،‬ﻭﻨﺤﻤﻠﻪ ﻋﻠﻴﻬﺎ ﻁﻭﻋﹰﺎ ﺃﻭ ﻜﺭﻫﺎﹰ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ‬ ‫ل‬
‫ﺴِ‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ِﻩ ﺒِﺎﻟ ‪‬ﺭ ‪‬‬‫ﺏ ‪‬ﻭ ﹶﻗ ﱠﻔ ‪‬ﻴﻨﹶﺎ ِﻤ ‪‬‬‫ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪‬ﹶﻟ ﹶﻘ ‪‬ﺩ ﺁ ﹶﺘ ‪‬ﻴﻨﹶﺎ ﻤ‪‬ﻭﺴ‪‬ﻰ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ‪‬‬
‫ﻷ ‪‬ﺭﺽِ‬ ‫ﺨﹶﻠﺩ‪ِ ‬ﺇﻟﹶﻰ ﺍ َ‬ ‫ﻻ ﻴﻌﺠﺯﻨﺎ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻭ ﻤﺨﺎﻟﻑ ﻟﺴﻨﻨﺎ‪) ،‬ﻭ‪‬ﹶﻟﻜِ ﱠﻨ ‪‬ﻪ َﺃ ﹾ‬ ‫ﺱ َﺃ ﹶﻓ ﹸﻜﱠﻠﻤ‪‬ﺎ‬‫ﺡ ﺍ ﹾﻟ ﹸﻘ ‪‬ﺩ ِ‬‫ﺕ ‪‬ﻭَﺃ ‪‬ﻴ ‪‬ﺩﻨﹶﺎ ‪‬ﻩ ِﺒﺭ‪‬ﻭ ِ‬ ‫ﻥ ‪‬ﻤ ‪‬ﺭ ‪‬ﻴ ‪‬ﻡ ﺍ ﹾﻟ ‪‬ﺒ ‪‬ﻴﻨﹶﺎ ِ‬‫ﻭ‪‬ﺁ ﹶﺘ ‪‬ﻴﻨﹶﺎ ﻋِﻴﺴ‪‬ﻰ ﺍ ‪‬ﺒ ‪‬‬
‫ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ( ﺃﻱ ﻭﻟﻜﻨﻪ ﺍﺨﺘﺎﺭ ﻟﻨﻔﺴﻪ ﺍﻟﺘﺴﻔل ﺍﻟﻤﻨﺎﻓﻲ ﻟﺘﻠﻙ ﺍﻟﺭﻓﻌﺔ‬ ‫ﺴ ﹶﺘ ﹾﻜ ‪‬ﺒ ‪‬ﺭﹸﺘ ‪‬ﻡ ﹶﻓ ﹶﻔﺭِﻴﻘﺎﹰ ﹶﻜ ﱠﺫ ‪‬ﺒ ﹸﺘ ‪‬ﻡ‬
‫ﺴ ﹸﻜ ‪‬ﻡ ﺍ ‪‬‬ ‫ل ِﺒﻤ‪‬ﺎ ﻻ ﹶﺘ ‪‬ﻬﻭ‪‬ﻯ ﺃَﻨ ﹸﻔ ‪‬‬ ‫ﺠ‪‬ﺎ ‪‬ﺀ ﹸﻜ ‪‬ﻡ ‪‬ﺭﺴ‪‬ﻭ ٌ‬
‫ﺒﺄﻥ ﺃﺨﻠﺩ ﻭﻤﺎل ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺠﻌل ﻜل ﻟﺤﻅﺔ ﻤﻥ ﺤﻴﺎﺘﻪ ﺍﻟﺘﻤﺘﻊ‬ ‫ل ﹶﻟﻌ‪ ‬ﹶﻨ ‪‬ﻬ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ِﺒ ﹸﻜ ﹾﻔ ِﺭ ِﻫ ‪‬ﻡ‬‫ﻑ ‪‬ﺒ ْ‬‫ﻏ ﹾﻠ ﹲ‬ ‫ﻥ )‪ (87‬ﻭﻗﹶﺎﻟﹸﻭﺍ ﹸﻗﻠﹸﻭ ‪‬ﺒﻨﹶﺎ ﹸ‬ ‫ﻭ‪ ‬ﹶﻓﺭِﻴﻘﺎﹰ ﹶﺘ ﹾﻘ ﹸﺘﻠﹸﻭ ‪‬‬
‫ﺒﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﻠﺫﺍﺕ ﺍﻟﺠﺴﺩﻴﺔ‪ ،‬ﻓﻠﻡ ﻴﺭﻓﻊ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﻠﻭﻱ‬ ‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺘﺎﻥ ‪.88-87‬‬ ‫ﻼ ﻤ‪‬ﺎ ‪‬ﻴ ْﺅ ِﻤﻨﹸﻭ ‪‬‬ ‫ﹶﻓ ﹶﻘﻠِﻴ ﹰ‬
‫ﺭﺃﺴﺎﹰ‪ ،‬ﻭﻟﻡ ﻴﻭﺠﻪ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺭﻭﺤﻴﺔ ﺍﻟﺨﺎﻟﺩﺓ ﻋﺯﻤﺎﹰ‪ ،‬ﻭﺍﺘﺒﻊ ﻫﻭﺍﻩ‬ ‫ﻓﻘﺩ ﺘﺫﺭﻉ ﺒﻨﻭ ﺇﺴﺭﺍﺌﻴل ﺃﻥ ﺴﺒﺏ ﺃﻓﻌﺎﻟﻬﻡ ﺍﻟﻤﺸﻴﻨﺔ‪ ،‬ﻤﻥ ﻗﺘل‬
‫ﻓﻲ ﺫﻟﻙ ﻓﻠﻡ ﻴﺭﺍﻉ ﻓﻴﻪ ﺍﻻﻫﺘﺩﺍﺀ ﺒﺸﻲ ٍﺀ ﻤﻤﺎ ﺁﺘﻴﻨﺎﻩ ﻤﻥ ﺁﻴﺎﺘﻨﺎ")‪.(14‬‬ ‫ﻭﺍﺴﺘﻜﺒﺎﺭ ﻭﺍﺘﺒﺎﻉ ﻫﻭﻯ ﻨﻔﺱ‪:‬ﻗﻠﻭﺒﻬﻡ ﺍﻟﻤﻐﻠﻔﺔ ﺍﻟﻤﻐﻠﻘﺔ ﻋﻥ ﺴﻤﺎﻉ‬
‫ﻭﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻜﻬﻑ ﻨﺠﺩ ﻫﺫﺍ ﺍﻟﺘﻭﺠﻴﻪ ﻟﻠﺤﺒﻴﺏ‪ -‬ﺼﻠﻰ ﺍﷲ‬ ‫ﺍﻟﻬﺩﻯ‪ ،‬ﻓﺎﻟﻘﻠﺏ ﺍﻟﻤﻐﻠﻑ ﺍﻟﻤﺭﻴﺽ ﻫﻭ ﻤﻅﻨﺔ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻟﻬﻭﻯ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﺒﺄﻥ ﻻ ﻴﻁﻴﻊ ﺍﻟﻐﺎﻓﻠﻴﻥ ﻋﻥ ﺫﻜﺭ ﺍﷲ ؛ﻓﺈﻥ ﺍﻟﻐﻔﻠﺔ‬ ‫ﻭﻤﺨﺎﻁﺭﻩ‪ ،‬ﻓﻭﺴﻡ ﺍﻟﻘﺭﺁﻥ ﻓﻌﻠﻬﻡ ﻫﺫﺍ ﺒﺄﻨﻪ ﻜﻔﺭ ﺒﺎﷲ ﻭﺠﺤﻭﺩ ﺒﻪ‪،‬‬
‫ﻏ ﹶﻔ ﹾﻠﻨﹶﺎ ﹶﻗ ﹾﻠ ‪‬ﺒ ‪‬ﻪ‬
‫ﻥ َﺃ ﹾ‬
‫ﻁ ‪‬ﻊ ‪‬ﻤ ‪‬‬
‫ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ .‬ﻴﻘﻭل ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪‬ﻻ ﹸﺘ ِ‬ ‫ﻭﻟﺫﻟﻙ ﺍﺴﺘﺤﻘﻭﺍ ﺍﻟﻠﻌﻥ ﻭﺍﻟﻁﺭﺩ ﻤﻥ ﺭﺤﻤﺔ ﺍﷲ‪ ،‬ﻭﻨﺠﺩ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ‬
‫ﻥ َﺃ ‪‬ﻤ ‪‬ﺭ ‪‬ﻩ ﹸﻓﺭ‪‬ﻁﹰﺎ{ ﺍﻟﻜﻬﻑ‪ ،‬ﺍﻵﻴﺔ ‪.28‬‬ ‫ﻥ ِﺫ ﹾﻜ ِﺭﻨﹶﺎ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻋ‪‬‬
‫‪‬‬ ‫ﻭﺍﻀﺤﺎ ﺘﻤﺎﻤﺎ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺤﻴﺙ ﺍﺭﺘﺒﻁ ﺍﻟﺨﺘﻡ ﻋﻠﻰ ﺍﻟﻘﻠﺏ‬
‫ﻴﻘﻭل ﺍﻟﺸﻴﺦ ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ ﺘﻌﻘﻴﺒﹰﺎ ﻋﻠﻰ ﻫﺫﻩ ﺍﻵﻴﺔ‪" :‬ﻓﺈﻥ ﺍﻟﻐﻔﻠﺔ ﻋﻥ‬ ‫ﻥ‬ ‫ﺕ ‪‬ﻤ ‪‬‬ ‫ﺒﺎﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺍﺭﺘﺒﺎﻁ ﺍﻟﺴﺒﺏ ﺒﺎﻟﻨﺘﻴﺠﺔ ﻓﻲ ﻗﻭﻟﻪ‪َ} :‬ﺃ ﹶﻓﺭ‪َ‬ﺃ ‪‬ﻴ ﹶ‬
‫ﺫﻜﺭﻩ ﺴﺒﺤﺎﻨﻪ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺍﻟﻤﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺘﺠﺎﻭﺯ‬ ‫ﺴ ‪‬ﻤ ِﻌ ِﻪ ﻭ‪ ‬ﹶﻗ ﹾﻠﺒِﻪِ‬
‫ﻋﻠﹶﻰ ‪‬‬ ‫ﺨ ﹶﺘﻡ‪ ‬‬ ‫ﻋ ﹾﻠ ٍﻡ ﻭ‪ ‬ﹶ‬ ‫ﻋﻠﹶﻰ ِ‬ ‫ﺨ ﹶﺫ ﺇِﹶﻟﻬ‪ ‬ﻪ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﻭ‪َ‬ﺃﻀ‪‬ﱠﻠ ‪‬ﻪ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬‬‫ﺍ ﱠﺘ ﹶ‬
‫ﻭﺍﻟﺘﺒﺎﻋﺩ ﻋﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺼﻭﺍﺏ")‪.(15‬‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﺍﻟﱠﻠ ِﻪ َﺃﻓﹶﻼ‬ ‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِﻪ ِﻤ ‪‬‬ ‫ﻏﺸﹶﺎ ‪‬ﻭ ﹰﺓ ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺼ ِﺭ ِﻩ ِ‬ ‫ﻋﻠﹶﻰ ‪‬ﺒ ‪‬‬ ‫ل ‪‬‬ ‫ﻭ‪‬ﺠ‪‬ﻌ‪َ ‬‬
‫ﻥ{ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺔ ‪.23‬‬ ‫ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬
‫‪ .4‬ﻤﻭﺍﻻﺓ ﻤﻥ ﻨﻬﻰ ﺍﷲ ﻋﻥ ﻤﻭﺍﻻﺘﻬﻡ ﻭﺍﻟﺘﻌﺼﺏ ﺍﻷﻋﻤﻰ‬ ‫ﻭﻨﺠﺩ ﻤﺜل ﻫﺫﺍ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻁﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻭﺏ ﻭﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬
‫ﻟﻘﺩ ﻨﻬﻰ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﻌﻁﻭﺍ ﻭﻻﺀﻫﻡ‬ ‫ﺤﺘﱠﻰ‬ ‫ﺴ ﹶﺘﻤِ ‪‬ﻊ ِﺇﹶﻟ ‪‬ﻴﻙ‪ ‬‬‫ﻥ ﻴ‪ ‬‬ ‫ﻓﻲ ﺴﻭﺭﺓ ﻤﺤﻤﺩ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﻭ ِﻤ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ‪‬ﻤ ‪‬‬
‫ﻭﻤﺤﺒﺘﻬﻡ ﻟﻠﺸﻴﻁﺎﻥ ﻭﺃﺘﺒﺎﻋﻪ‪ ،‬ﻤﻥ ﺍﻟﻜﺎﻓﺭﻴﻥ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻥ ﻭﺍﻟﻔﺎﺴﻘﻴﻥ‬ ‫ل ﺁﻨِﻔﹰﺎ‬ ‫ﻥ ﺃُﻭﺘﹸﻭﺍ ﺍ ﹾﻟ ِﻌ ﹾﻠ ‪‬ﻡ ﻤ‪‬ﺎﺫﹶﺍ ﻗﹶﺎ َ‬ ‫ﻙ ﻗﹶﺎﻟﹸﻭﺍ ِﻟﱠﻠﺫِﻴ ‪‬‬ ‫ﻋ ﹾﻨ ِﺩ ‪‬‬
‫ﻥ ِ‬‫ﺨ ‪‬ﺭﺠ‪‬ﻭﺍ ِﻤ ‪‬‬ ‫ِﺇﺫﹶﺍ ﹶ‬
‫ﻭﺍﻟﻤﺴﺘﻬﺯﺌﻴﻥ ﻭﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺃﻤﺭ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃﻥ‬ ‫ﻋﻠﹶﻰ ﹸﻗﻠﹸﻭ ِﺒ ِﻬ ‪‬ﻡ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒﻌ‪‬ﻭﺍ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ{ ﻤﺤﻤﺩ‪،‬‬ ‫ﻁﺒ‪‬ﻊ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬‫ﻥ ﹶ‬ ‫ُﺃ ‪‬ﻭﹶﻟﺌِﻙ‪ ‬ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻟﻭﻻﻴﺔ ﷲ ﻭﻟﻠﺭﺴﻭل ﻭﻟﻠﻤﺅﻤﻨﻴﻥ‪ .‬ﻭﻜﺫﻟﻙ ﻨﻬﺎﻫﻡ ﺃﻴﻀﹰﺎ‬ ‫ﺍﻵﻴﺔ ‪.16‬‬
‫ﻋﻥ ﺃﻥ ﻴﻁﻴﻌﻭﺍ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻷﺼﻨﺎﻑ ﺍﻟﺘﻲ ﺨﺭﺠﺕ ﻋﻥ ﺩﻴﻥ ﺍﷲ‪،‬‬
‫ﺒل ﺇﻨﻪ ﺒﻴﻥ ﻟﻬﻡ ﺃﻥ ﻻ ﻴﻐﺘﺭﻭﺍ ﺒﺭﺃﻱ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻭﺍﻷﻜﺜﺭﻴﺔ ﻤﻥ‬ ‫‪ .3‬ﺇﻴﺜﺎﺭ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﻐﻔﻠﺔ ﻋﻥ ﺍﻵﺨﺭﺓ‬
‫ﻥ‬‫ﻀﻠﱡﻭ ‪‬‬
‫ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ﹶﻟ ‪‬ﻴ ِ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺩ ﻴﻜﻭﻨﻭﻥ ﻋﻠﻰ ﺒﺎﻁل ﻓﻘﺎل‪ } :‬ﻭِﺇ ‪‬‬ ‫ﻥ ﺤﺏ ﺍﻟﺩﻨﻴﺎ ﻭﺇﻴﺜﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻵﺨﺭﺓ‪ ،‬ﻭﺍﻟﻐﻔﻠﺔ ﻋﻥ ﻴﻭﻡ‬ ‫ﺇ‪‬‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﻭﻫﻡ ﻴﺘﺴﺎﻨﺩﻭﻥ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ﻀﺩ ﺼﺎﺤﺏ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻼ ﻴﺠﻭﺯ ﺃﻥ‬ ‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻋﹶﻠ ‪‬ﻡ ﺒِﺎ ﹾﻟ ‪‬ﻤ ‪‬ﻌ ﹶﺘﺩِﻴ ‪‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻭ َﺃ ‪‬‬ ‫ﻥ ‪‬ﺭ ‪‬ﺒ ‪‬‬ ‫ﻋ ﹾﻠ ٍﻡ ِﺇ ‪‬‬
‫ِﺒَﺄ ‪‬ﻫﻭ‪‬ﺍ ِﺌ ِﻬ ‪‬ﻡ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ِ‬
‫ﻴﺄﻤل ﻓﻲ ﺒﻌﻀﻬﻡ ﻨﺼﺭﺓ ﻟﻪ ﺃﻭ ﺠﻨﻭﺤﹰﺎ ﻋﻥ ﺍﻟﻬﻭﻯ ﺍﻟﺫﻱ ﻴﺭﺒﻁ‬ ‫ﻥ‬
‫ﻋ‪‬‬ ‫ﻙ ‪‬‬ ‫ﻀﻠﱡﻭ ‪‬‬ ‫ﻷ ‪‬ﺭﺽِ ‪‬ﻴ ِ‬ ‫ﻥ ﻓِﻲ ﺍ َ‬ ‫ﻁ ‪‬ﻊ َﺃ ﹾﻜ ﹶﺜﺭ‪ ‬ﻤ ‪‬‬ ‫ﻥ ﹸﺘ ِ‬ ‫‪ .119‬ﻭﻗﺎل‪ } :‬ﻭِﺇ ‪‬‬
‫ﺒﻴﻨﻬﻡ ﺒﺭﺒﺎﻁﻪ‪ ،‬ﻭﻟﻜﻨﻬﻡ ﺃﻀﻌﻑ ﻤﻥ ﺃﻥ ﻴﺅﺫﻭﻩ ﻭﺍﷲ ﻭﻟﻲ‬ ‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪،‬‬ ‫ﺨ ‪‬ﺭﺼ‪‬ﻭ ‪‬‬ ‫ﻻ ‪‬ﻴ ﹾ‬‫ﻥ ‪‬ﻫ ‪‬ﻡ ِﺇ ﱠ‬ ‫ﻥ ‪‬ﻭِﺇ ‪‬‬ ‫ﻅ‪‬‬ ‫ﻻ ﺍﻟ ﱠ‬ ‫ﻥ ِﺇ ﱠ‬‫ﻥ ‪‬ﻴ ﱠﺘ ِﺒﻌ‪‬ﻭ ‪‬‬ ‫ل ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬
‫ﺴﺒِﻴ ِ‬‫‪‬‬
‫ﺍﻟﻤﺘﻘﻴﻥ")‪.(16‬‬ ‫ﺍﻵﻴﺔ ‪ .116‬ﻭﻟﻬﺫﺍ ﻓﺎﻟﻭﻻﺀ ﻭﺍﻟﺒﺭﺍﺀ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻨﺎ ﷲ ﻻ ﻟﻐﻴﺭﻩ‪،‬‬
‫ﺇﻥ ﺍﻟﻭﻻﺀ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺨﻀﻊ ﻟﻤﻘﻴﺎﺱ ﺍﻟﺸﺭﻉ ﻻ ﻷﻫﻭﺍﺀ‬ ‫ﻭﻤﻥ ﻫﻨﺎ ﻓﻘﺩ ﻨﻬﻰ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻓﻲ ﻤﻭﺍﻀﻊ ﻜﺜﻴﺭ ٍﺓ ﻋﻥ‬
‫ﺍﻟﻨﻔﻭﺱ‪ ،‬ﻓﺈﻥ ﺃُﻋﻁﻲ ﻫﺫﺍ ﺍﻟﻭﻻﺀ ﻟﻐﻴﺭ ﺍﻟﻤﺴﺘﺤﻘﻴﻥ ﻋﻨﺩ ﺫﻟﻙ ﺘﻠﺘﻘﻲ‬ ‫ﻑ ﻋﺩﻴﺩ ٍﺓ ﻤﻥ ﺍﻟﻨﺎﺱ ﻟﻤﺎ ﻷﻫﻭﺍﺌﻬﻡ ﺍﻟﻔﺎﺴﺩﺓ ﻤﻥ‬ ‫ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺼﻨﻭ ٍ‬
‫ﺍﻷﻫﻭﺍﺀ ﻭﻴﺘﺒﻊ ﺒﻌﻀﻬﺎ ﺒﻌﻀﹰﺎ ﻟﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﺘﻘﺎ ٍﺀ ﻋﻠﻰ ﻤﺼﺎﻟﺢ‬ ‫ﺘﺄﺜﻴ ٍﺭ ﻋﻠﻰ ﻨﻔﻭﺱ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﺤﻴﺎﺘﻬﻡ‪ .‬ﻓﻘﺩ ﻨﻬﻰ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ‬
‫ﺩﻨﻴﻭﻴﺔ ﺯﺍﺌﻠ ٍﺔ ﻭﻗﻴ ٍﻡ ﺯﺍﺌﻔ ٍﺔ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺼﻭﺍﺏ‪ .‬ﻭﻫﻜﺫﺍ‬ ‫ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺫﻟﻙ ﻓﻲ‬
‫ﺃﺭﺍﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻠﻤﺅﻤﻨﻴﻥ ﺃﻥ ﺘﻜﻭﻥ ﻭﻻﺀﺍﺘﻬﻡ ﻓﻲ ﺍﷲ ﻭﺒﺎﻟﺘﺎﻟﻲ‬ ‫ﻙ ﺍ ﹾﻟ ‪‬ﻴﻬ‪‬ﻭ ‪‬ﺩ ﻭ‪‬ﻻ ﺍﻟ ﱠﻨﺼ‪‬ﺎﺭ‪‬ﻯ‬ ‫ﻋ ﹾﻨ ‪‬‬
‫ﻥ ﹶﺘ ‪‬ﺭﻀ‪‬ﻰ ‪‬‬ ‫ﻤﻭﺍﻀﻊ ﻤﻨﻬﺎ‪ :‬ﻗﻭﻟﻪ‪ } :‬ﻭﹶﻟ ‪‬‬
‫ﺏ‬
‫ﻴﻀﻤﺤل ﻫﻭﻯ ﺍﻟﻨﻔﺱ ﻭﻻ ﻴﻨﻬﺽ ﻟﻜﻲ ﻴﻭﺍﺠﻪ ﻫﺩﻯ ﺭ ‪‬‬ ‫ﺕ‬
‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬‫ﻥ ‪‬ﻫﺩ‪‬ﻯ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ل ِﺇ ‪‬‬ ‫ﺤﺘﱠﻰ ﹶﺘ ﱠﺘﺒِﻊ‪ِ ‬ﻤﱠﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ﹸﻗ ْ‬ ‫‪‬‬
‫ﺍﻟﻌﺎﻟﻤﻴﻥ‪.‬‬ ‫ﻲ ﻭ‪‬ﻻ‬ ‫ﻥ ‪‬ﻭِﻟ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬ ‫ﻙ ِﻤ ‪‬‬ ‫َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ﺍﱠﻟﺫِﻱ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻥ ﺃُﻭﺘﹸﻭﺍ‬ ‫ﺕ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻥ َﺃ ﹶﺘ ‪‬ﻴ ﹶ‬ ‫ﹶﻨﺼِﻴ ٍﺭ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪ .120‬ﻭﻗﻭﻟﻪ‪} :‬ﻭ‪‬ﹶﻟﺌِ ‪‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﻅﺎﻫﺭ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻜﻤﺎ ﻴﺼﻭﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ‬ ‫ﺕ ِﺒﺘﹶﺎ ِﺒ ٍﻊ ﻗِ ‪‬ﺒﹶﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ‪‬ﻭﻤ‪‬ﺎ‬ ‫ﺏ ِﺒ ﹸﻜلﱢ ﺁ ‪‬ﻴ ٍﺔ ﻤ‪‬ﺎ ﹶﺘ ِﺒﻌ‪‬ﻭﺍ ﻗِ ‪‬ﺒﹶﻠ ﹶﺘﻙ‪ ‬ﻭﻤ‪‬ﺎ َﺃ ﹾﻨ ﹶ‬ ‫ﺍﻟ ِﻜﺘﹶﺎ ‪‬‬
‫ﺍﻟﻜﺭﻴﻡ‪:‬‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﻤ‪‬ﺎ‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬ ‫ﺽ ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻡ ِﺒﺘﹶﺎ ِﺒ ٍﻊ ﻗِ ‪‬ﺒﹶﻠ ﹶﺔ ‪‬ﺒ ‪‬ﻌ ٍ‬ ‫‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﻻ ﻭﻤﻅﺎﻫﺭ ﻋﺩﻴﺩﺓ‪ ،‬ﻫﻲ ﺒﻤﺜﺎﺒﺔ ﺍﻷﻋﺭﺍﺽ‬ ‫ﻥ ﻟﻠﻬﻭﻯ ﺃﺸﻜﺎ ﹰ‬
‫ﺇ‪‬‬ ‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪.145‬‬ ‫ﻥ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﻙ ﺇِﺫﹰﺍ ﹶﻟ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﺇ ﱠﻨ ‪‬‬‫ﻙ ِﻤ ‪‬‬ ‫ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﺒﺎﻟﻨﺴﺒﺔ ﻟﻸﻤﺭﺍﺽ ﺍﻟﻌﻀﻭﻴﺔ ﺍﻟﺘﻲ ﺘﺼﻴﺏ ﺍﻟﺠﺴﺩ‪ .‬ﻭﻫﺫﻩ‬ ‫ﺏ‬‫ﻭﻨﻬﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺍﻟﻜﺎﻓﺭﻴﻥ ﻓﻲ ﻗﻭﻟﻪ‪ } :‬ﻭﺃَﻨ ‪‬ﺯ ﹾﻟﻨﹶﺎ ﺇِﹶﻟ ‪‬ﻴﻙ‪ ‬ﺍ ﹾﻟ ِﻜﺘﹶﺎ ‪‬‬
‫ﺍﻟﻤﻅﺎﻫﺭ ﺃﻭ ﺍﻷﻋﺭﺍﺽ ﺘﻌﻁﻲ ﺍﻟﻤﺅﺸﺭ ﻋﻠﻰ ﻭﺠﻭﺩ ﻤﺭﺽ‬ ‫ﺤ ﹸﻜ ‪‬ﻡ‬‫ﺏ ‪‬ﻭ ‪‬ﻤ ‪‬ﻬ ‪‬ﻴﻤِﻨﹰﺎ ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ﻓﹶﺎ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ‬‫ﻥ ‪‬ﻴ ‪‬ﺩ ‪‬ﻴ ِﻪ ِﻤ ‪‬‬ ‫ﺼﺩ‪‬ﻗﹰﺎ ِﻟﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﻴ ‪‬‬ ‫ﻕ ‪‬ﻤ ‪‬‬ ‫ﺤﱢ‬ ‫ﺒِﺎ ﹾﻟ ‪‬‬
‫)ﺍﻟﻬﻭﻯ( ﻓﻲ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻋﻁل ﻓﻲ ﻋﻤل ﺍﻟﻌﻘل ﺃﻭ ﺍﻟﻘﻠﺏ‬ ‫ﻕ‬ ‫ﺤﱢ‬ ‫ﻥ ﺍ ﹾﻟ ‪‬‬ ‫ﻙ ِﻤ ‪‬‬ ‫ﻋﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬ ‫ل ﺍﻟﻠﱠ ‪‬ﻪ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘﺒِ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬‬ ‫‪‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬
‫ﻓﺘﻅﻬﺭ ﻫﺫﻩ ﺍﻷﻋﺭﺍﺽ‪ ،‬ﻭﻤﺭﺽ ﺍﻟﻬﻭﻯ ﻫﻭ ﻤﻥ ﺃﺸﺭﺱ‬ ‫ﻋ ﹰﺔ ‪‬ﻭ ِﻤ ﹾﻨﻬ‪‬ﺎﺠﹰﺎ ‪‬ﻭﹶﻟ ‪‬ﻭ ﺸﹶﺎ ‪‬ﺀ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟﺠ‪‬ﻌ‪‬ﹶﻠ ﹸﻜ ‪‬ﻡ ُﺃ ‪‬ﻤ ﹰﺔ‬ ‫ﺸ ‪‬ﺭ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ِﻤ ﹾﻨ ﹸﻜ ‪‬ﻡ ِ‬‫ِﻟ ﹸﻜلﱟ ‪‬‬
‫ﺍﻷﻤﺭﺍﺽ ﻭﺃﻓﺘﻜﻬﺎ؛ ﻷﻨﻪ ﺍﻟﺴﺒﺏ ﻓﻲ ﻅﻬﻭﺭ ﺍﻷﻤﺭﺍﺽ ﺍﻷﺨﺭﻯ‬ ‫ﺕ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺨ ‪‬ﻴﺭ‪‬ﺍ ِ‬‫ﺴ ﹶﺘ ِﺒﻘﹸﻭﺍ ﺍ ﹾﻟ ﹶ‬
‫ﻥ ِﻟ ‪‬ﻴ ‪‬ﺒﹸﻠ ‪‬ﻭ ﹸﻜ ‪‬ﻡ ﻓِﻲ ﻤ‪‬ﺎ ﺁﺘﹶﺎ ﹸﻜ ‪‬ﻡ ﻓﹶﺎ ‪‬‬ ‫ﺤ ‪‬ﺩ ﹰﺓ ﻭ‪‬ﹶﻟﻜِ ‪‬‬ ‫ﻭ‪‬ﺍ ِ‬
‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺩ ﺫﻜﺭ‬ ‫ﻓﻲ ﺤﻴﺎﺓ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻷﻤﻡ‪ .‬ﻭﻟﺫﻟﻙ ﻨﺠﺩ ﺃ ‪‬‬ ‫ﺤ ﹸﻜ ‪‬ﻡ‬‫ﻥﺍ‪‬‬ ‫ﻥ )‪ (48‬ﻭَﺃ ‪‬‬ ‫ﺨ ﹶﺘِﻠﻔﹸﻭ ‪‬‬
‫ﺠﻤِﻴﻌﹰﺎ ﹶﻓ ‪‬ﻴ ﹶﻨﺒ‪ُ ‬ﺌ ﹸﻜ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﻜﹸﻨﹸﺘ ‪‬ﻡ ﻓِﻴ ِﻪ ﹶﺘ ﹾ‬ ‫ﺠ ‪‬ﻌ ﹸﻜ ‪‬ﻡ ‪‬‬ ‫‪‬ﻤ ‪‬ﺭ ِ‬
‫ﻟﻨﺎ ﺒﻌﺽ ﻫﺫﻩ ﺍﻟﻤﻅﺎﻫﺭ ﺤﺘﻰ ﺘﺠﺩ ﻋﻨﺩﻨﺎ ﺍﻟﻌﻼﺝ ﺍﻟﻭﻗﺎﺌﻲ‬ ‫ﻥ‬ ‫ﻋ‪‬‬ ‫ﻙ ‪‬‬ ‫ﻥ ‪‬ﻴ ﹾﻔ ِﺘﻨﹸﻭ ‪‬‬
‫ﺤ ﹶﺫ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ َﺃ ‪‬‬
‫ل ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ﻭ‪‬ﺍ ‪‬‬ ‫‪‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬
‫ﻥ ﺍﻟﻭﻗﺎﻴﺔ ﺩﻭﻤﹰﺎ ﺨﻴﺭ ﻤﻥ‬ ‫ﺍﻟﻤﻨﺎﻋﻲ ﻗﺒل ﺍﻟﻌﻼﺝ ﺍﻟﺸﻔﺎﺌﻲ‪ ،‬ﺇﺫ ﺇ ‪‬‬ ‫ﻥ‬ ‫ﻋﹶﻠ ‪‬ﻡ َﺃ ﱠﻨﻤ‪‬ﺎ ‪‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ َﺃ ‪‬‬ ‫ﻥ ﹶﺘ ‪‬ﻭﱠﻟﻭ‪‬ﺍ ﻓﹶﺎ ‪‬‬ ‫ل ﺍﻟﻠﱠ ‪‬ﻪ ﺇِﹶﻟ ‪‬ﻴﻙ‪ ‬ﹶﻓِﺈ ‪‬‬ ‫ﺽ ﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬ ‫‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺍﻟﻌﻼﺝ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻤﻅﺎﻫﺭ ﺃﻭ ﺍﻷﻋﺭﺍﺽ ﻗﺩ ﺘﺘﺸﺎﺒﻪ ﺃﺤﻴﺎﻨﹰﺎ ﻭﺘﺘﺩﺍﺨل‬ ‫ﺴﻘﹸﻭﻥ‪ {‬ﺍﻟﻤﺎﺌﺩﺓ‪،‬‬ ‫ﺱ ﹶﻟﻔﹶﺎ ِ‬ ‫ﻥ ﺍﻟﻨﱠﺎ ِ‬ ‫ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ِﻤ ‪‬‬ ‫ﺽ ﹸﺫﻨﹸﻭ ِﺒ ِﻬ ‪‬ﻡ ‪‬ﻭِﺇ ‪‬‬ ‫‪‬ﻴﺼِﻴ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ِﺒ ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺃﺤﻴﺎﻨﹰﺎ ﺃﺨﺭﻯ ﺒﻴﻥ ﻤﺭﺽ ﻭﺁﺨﺭ‪ ،‬ﻓﻬﻲ ﻤﺘﻨﻭﻋﺔ ﻭﻋﺩﻴﺩﺓ‪ ،‬ﻓﻘﺩ‬ ‫ﻥ‬‫ﻥ ﹶﺘ ‪‬ﺩﻋ‪‬ﻭ ‪‬‬ ‫ﻋ ‪‬ﺒﺩ‪ ‬ﺍﱠﻟﺫِﻴ ‪‬‬‫ﻥ َﺃ ‪‬‬ ‫ﺕ َﺃ ‪‬‬
‫ل ِﺇﻨﱢﻲ ﹸﻨﻬِﻴ ﹸ‬ ‫ﺍﻵﻴﺘﺎﻥ ‪ .49-48‬ﻭﻗﻭﻟﻪ‪ } :‬ﹸﻗ ْ‬
‫ﺘﻜﻭﻥ ﻓﻲ ﺤﺏ ﺍﻟﻤﺎل ﺃﻭ ﺍﻟﺠﺎﻩ ﺃﻭ ﺍﻟﺴﻠﻁﺔ ﺃﻭ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ‬ ‫ﻥ‬ ‫ﺕ ﺇِﺫﹰﺍ ‪‬ﻭﻤ‪‬ﺎ َﺃﻨﹶﺎ ِﻤ ‪‬‬ ‫ﻀﹶﻠ ﹾﻠ ﹸ‬
‫ل ﻻ َﺃﺘﱠ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ﹸﻜ ‪‬ﻡ ﹶﻗ ‪‬ﺩ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ﹸﻗ ْ‬ ‫ﻥ ﺩ‪‬ﻭ ِ‬ ‫ِﻤ ‪‬‬
‫ﻓﻲ ﺍﻻﺴﺘﺌﺜﺎﺭ ﺒﺎﻟﺭﺃﻱ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﺃﻋﺭﺍﻀﹰﺎ ﺍﺠﺘﻤﺎﻋﻴ ﹰﺔ ﺃﻭ ﺴﻴﺎﺴﻴ ﹰﺔ‬ ‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪ .56‬ﻭﻨﻬﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺍﻟﻤﻜﺫﺒﻴﻥ‬ ‫ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻬ ﹶﺘﺩِﻴ ‪‬‬
‫ﺃﻭ ﺍﻗﺘﺼﺎﺩﻴ ﹰﺔ ﺃﻭ ﺃﺨﻼﻗﻴ ﹰﺔ ﺃﻭ ﺜﻘﺎﻓﻴ ﹰﺔ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﻭ ﺘﻨﻁﻠﻕ ﻫﺫﻩ‬ ‫ﻥ‬‫ﻥ ﻻ ‪‬ﻴ ْﺅ ِﻤﻨﹸﻭ ‪‬‬ ‫ﻥ ﹶﻜ ﱠﺫﺒ‪‬ﻭﺍ ﺒِﺂﻴ‪‬ﺎ ِﺘﻨﹶﺎ ﻭ‪‬ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻓﻲ ﻗﻭﻟﻪ‪} :‬ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺍﻷﻋﺭﺍﺽ ﻭﺘﺘﻤﺎﺩﻯ ﺩﻭﻨﻤﺎ ﻋﻼﺝ ﺤﺘﻰ ﻴﺼﺒﺢ ﺍﻟﻬﻭﻯ ﻫﻭ ﺍﻹﻟﻪ‬ ‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪ .150‬ﻭﻨﻬﻰ ﻋﻥ‬ ‫ﺨ ‪‬ﺭ ِﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻡ ِﺒ ‪‬ﺭ ‪‬ﺒ ِﻬ ‪‬ﻡ ‪‬ﻴ ‪‬ﻌ ِﺩﻟﹸﻭ ‪‬‬ ‫ﺒِﺎﻵ ِ‬
‫ﺍﻟ ‪‬ﻤﺘﱠﺒﻊ ﻤﻥ ﺩﻭﻥ ﺍﷲ –ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ‪.-‬‬ ‫ﻥ ﻻ‬ ‫ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺍﻟﺫﻴﻥ ﻻ ﻴﻌﻠﻤﻭﻥ‪} :‬ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﻤﻅﺎﻫﺭ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻻﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬ ‫ﻥ{ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺔ ‪.18‬‬
‫‪‬ﻴ ‪‬ﻌﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻭﺍﻟﺘﻲ ﻴﻨﺩﺭﺝ ﺘﺤﺘﻬﺎ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﻅﺎﻫﺭ‪ -‬ﻭﺫﻟﻙ ﻋﻠﻰ ﺴﺒﻴل‬ ‫ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ ﺴﻴﺩ ﻗﻁﺏ‪" :‬ﺇﻨﻬﺎ ﺸﺭﻴﻌﺔ ﻭﺍﺤﺩﺓ ﻫﻲ ﺍﻟﺘﻲ‬
‫ﻥ ﻤﻌﺭﻓﺔ‬‫ﺍﻟﻤﺜﺎل ﻭﻟﻴﺱ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﺤﺼﺭ ﻭﺍﻟﻘﺼﺭ‪ ،-‬ﻓﺈ ‪‬‬ ‫ﺘﺴﺘﺤﻕ ﻫﺫﺍ ﺍﻟﻭﺼﻑ‪ ،‬ﻭﻤﺎ ﻋﺩﺍﻫﺎ ﺃﻫﻭﺍﺀ ﻤﻨﺒﻌﻬﺎ ﺍﻟﺠﻬل‪ ،‬ﻭﻋﻠﻰ‬
‫ﺒﻌﻀﻬﺎ ﻴ‪‬ﻌﻴﻥ ﻋﻠﻰ ﻤﻌﺭﻓﺔ ﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ‪:‬‬ ‫ﺼﺎﺤﺏ ﺍﻟﺩﻋﻭﺓ ﺍﻥ ﻴﺘﺒﻊ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺤﺩﻫﺎ‪ ،‬ﻭﻴﺩﻉ ﺍﻷﻫﻭﺍﺀ ﻜﻠﻬﺎ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﺃﻻ ﻴﻨﺤﺭﻑ ﻋﻥ ﺸﻲ ٍﺀ ﻤﻥ ﺍﻟﺸﺭﻴﻌﺔ ﺇﻟﻰ ﺸﻲ ٍﺀ ﻤﻥ‬
‫‪ .1‬ﺍﻗﺘﺭﺍﻑ ﺍﻟﻜﺒﺎﺌﺭ ﻭﺍﻟﺫﻨﻭﺏ‬ ‫ﺍﻷﻫﻭﺍﺀ‪ ،‬ﻓﺄﺼﺤﺎﺏ ﻫﺫﻩ ﺍﻷﻫﻭﺍﺀ ﺃﻋﺠﺯ ﻤﻥ ﺃﻥ ﻴﻐﻨﻭﺍ ﻋﻨﻪ ﻤﻥ‬
‫ﻥ ﺍﻟﻤﻅﻬﺭ ﺍﻷﺒﺭﺯ ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺍﻵﺜﻡ ﺃﻥ ﻴﺅﺩﻱ‬ ‫ﺇ‪‬‬ ‫ﺏ ﻋﻠﻴﻪ ﻓﺒﻌﻀﻬﻡ ﻭﻟﻲ ﻟﺒﻌﺽ‪،‬‬ ‫ﺍﷲ ﺼﺎﺤﺏ ﺍﻟﺸﺭﻴﻌﺔ‪ .‬ﻭﻫﻡ ﺇﻟ ‪‬‬

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 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﺞ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺇﻨﹼﻤﺎ ﻫﻭ ﺍﺘﺒﺎﻉ ﺒﻐﻴﺭ ﻋﻠ ٍﻡ ﻤﻥ ﺃﺠل‬ ‫ﺒﺭﺍﻫﻴﻥ ﻭﺤﺠ ٍ‬ ‫ﺒﺎﺘﺒﺎﻋﻪ ﺇﻟﻰ ﺍﻗﺘﺭﺍﻑ ﺍﻟﺫﻨﻭﺏ ﻭﺍﻟﻤﻌﺎﺼﻲ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﻨﻭﺍﻋﻬﺎ‪،‬‬
‫ﺕ‬ ‫ﺕ ﺃﺭﻀ ‪‬ﻴ ٍﺔ ﻀﺤﻠ ٍﺔ ﻤﻥ ﺸﻬﻭﺍ ٍ‬ ‫ﺱ ﻤﺭﻴﻀ ٍﺔ ﻭﺘﻁﻠﻌﺎ ٍ‬ ‫ﻤﺭﻀﺎﺓ ﻨﻔ ٍ‬ ‫ﻥ‪ -‬ﺇﻨﹼﻤﺎ‬ ‫ﻓﻜل ﻤﺭﺘﻜﺏ ﻟﻤﻌﺼﻴﺔ –ﺩﻭﻨﻤﺎ ﺇﻜﺭﺍ ٍﻩ ﺃﻭ ﺨﻁﺄ ﺃﻭ ﻨﺴﻴﺎ ٍ‬
‫ﺕ ﻻ ﺘﻠﺒﺙ ﺃﻥ ﻴﻌﻘﺒﻬﺎ ﺍﻟﻨﺩﻡ ﺍﻷﻟﻴﻡ‪ .‬ﻭﻗﺩ ﺃﻤﺭ ﺍﷲ ﺘﻌﺎﻟﻰ‬ ‫ﻭﻤﻠﺫﺍ ٍ‬ ‫ﻯ ﻓﻲ ﻨﻔﺴﻪ‪ ،‬ﻭﻗﺩ ﺼﻭﺭ ﻟﻨﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻫﺫﺍ‬ ‫ﻫﻭ ﻤ ﱠﺘ ِﺒ ‪‬ﻊ ﻟﻬﻭ ‪‬‬
‫ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻗﻭ‪‬ﺍﻤﻴﻥ ﷲ ﺒﺎﻟﻘﺴﻁ ﻭﺃﻥ ﻻ ﻴﺤﻤﻠﻬﻡ ﺍﻟﻬﻭﻯ‬ ‫ﺍﻷﻤﺭ ﺨﻴﺭ ﺘﺼﻭﻴﺭ ﻓﻴﻤﺎ ﻗﺼ‪‬ﻪ ﻋﻠﻴﻨﺎ ﻤﻥ ﻨﺒﺄ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﻓﻲ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ‬ ‫ﻋﻠﻰ ﻗﻠﺏ ﺍﻟﺤﻘﺎﺌﻕ ﻭﻏﻤﻁ ﺍﻟﺤﻘﻭﻕ‪ ،‬ﻓﻘﺎل‪} :‬ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﺠﺤﻭﺩﻫﻡ ﻭﻜﻔﺭﻫﻡ ﺒﺎﷲ ﻭﺒﺄﻨﺒﻴﺎﺌﻪ‪ ،‬ﻭﺤﺩ‪‬ﺜﻨﺎ ﻋﻥ ﺘﺎﺭﻴﺨﻬﻡ ﺍﻟﻁﻭﻴل‬
‫ﻥ‬‫ﺴ ﹸﻜ ‪‬ﻡ َﺃ ‪‬ﻭ ﺍ ﹾﻟﻭ‪‬ﺍِﻟ ‪‬ﺩ ‪‬ﻴ ِ‬
‫ﻋﻠﹶﻰ ﺃَﻨ ﹸﻔ ِ‬
‫ﺸ ‪‬ﻬﺩ‪‬ﺍ ‪‬ﺀ ِﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻭ ‪‬‬
‫ﻁ ﹸ‬‫ﺴِ‬ ‫ﻜﹸﻭﻨﹸﻭﺍ ﹶﻗﻭ‪‬ﺍﻤِﻴﻥ‪ ‬ﺒِﺎ ﹾﻟ ِﻘ ‪‬‬ ‫ﻓﻲ ﻤﺤﺎﺭﺒﺔ ﺩﻴﻥ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠل‪ ،‬ﻭﻜﻔﺭﺍﻥ ﺍﻟﻨﻌﻡ‪ ،‬ﻭﺍﻗﺘﺭﺍﻓﻬﻡ ﻷﻜﺒﺭ‬
‫ﻏﻨِ ‪‬ﻴﺎﹰ َﺃ ‪‬ﻭ ﹶﻓﻘِﻴﺭﺍﹰ ﻓﹶﺎﻟﱠﻠ ‪‬ﻪ َﺃ ‪‬ﻭﻟﹶﻰ ِﺒ ِﻬﻤ‪‬ﺎ ﻓﹶﻼ ﹶﺘ ﱠﺘ ِﺒﻌ‪‬ﻭﺍ‬ ‫ﻥ ﹶ‬ ‫ﻥ ‪‬ﻴ ﹸﻜ ‪‬‬ ‫ﻥ ِﺇ ‪‬‬‫ﻷ ﹾﻗ ‪‬ﺭﺒِﻴ ‪‬‬
‫ﻭ‪‬ﺍ َ‬ ‫ﺍﻟﻜﺒﺎﺌﺭ‪ ،‬ﻭﻜل ﺫﻟﻙ ﻻﺘﺒﺎﻋﻬﻡ ﺃﻫﻭﺍﺀﻫﻡ –ﺍﻟﺘﻲ ﻨﻬﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻨﺒﻴﻪ‬
‫ﻥ ِﺒﻤ‪‬ﺎ‬ ‫ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬ ‫ﻥ ﹶﺘ ﹾﻠﻭ‪‬ﻭﺍ َﺃ ‪‬ﻭ ﹸﺘ ‪‬ﻌ ِﺭﻀ‪‬ﻭﺍ ﹶﻓِﺈ ‪‬‬ ‫ﻥ ﹶﺘ ‪‬ﻌ ِﺩﻟﹸﻭﺍ ‪‬ﻭِﺇ ‪‬‬ ‫ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ َﺃ ‪‬‬ ‫ﻋﻥ ﺍﺘﺒﺎﻋﻬﺎ ﻓﻲ ﺃﻜﺜﺭ ﻤﻥ ﻤﻭﻀﻊ‪ ،-‬ﻤﻨﻬﺎ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪‬ﹶﻟ ﹶﻘ ‪‬ﺩ‬
‫ﺨﺒِﻴﺭﺍﹰ{ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻴﺔ ‪ .135‬ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﻴﻭﺼﻲ‬ ‫ﻥ ﹶ‬ ‫ﹶﺘ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬ ‫ﻥ‬
‫ل ﻭ‪‬ﺁ ﹶﺘ ‪‬ﻴﻨﹶﺎ ﻋِﻴﺴ‪‬ﻰ ﺍ ‪‬ﺒ ‪‬‬ ‫ﺴِ‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ِﻩ ﺒِﺎﻟ ‪‬ﺭ ‪‬‬ ‫ﺏ ‪‬ﻭ ﹶﻗ ﱠﻔ ‪‬ﻴﻨﹶﺎ ِﻤ ‪‬‬ ‫ﺁ ﹶﺘ ‪‬ﻴﻨﹶﺎ ﻤ‪‬ﻭﺴ‪‬ﻰ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ‪‬‬
‫ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻤﺒﺎﻟﻐﻴﻥ ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻟﻌﺩل ﻭﺍﻟﻘﺴﻁ ﻓﻲ‬ ‫ل ِﺒﻤ‪‬ﺎ ﻻ‬ ‫ﺱ َﺃ ﹶﻓ ﹸﻜﱠﻠﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ﹸﻜ ‪‬ﻡ ‪‬ﺭﺴ‪‬ﻭ ٌ‬ ‫ﺡ ﺍ ﹾﻟ ﹸﻘ ‪‬ﺩ ِ‬ ‫ﺕ ‪‬ﻭَﺃ ‪‬ﻴ ‪‬ﺩﻨﹶﺎ ‪‬ﻩ ِﺒﺭ‪‬ﻭ ِ‬ ‫‪‬ﻤ ‪‬ﺭ ‪‬ﻴ ‪‬ﻡ ﺍ ﹾﻟ ‪‬ﺒ ‪‬ﻴﻨﹶﺎ ِ‬
‫ﺍﻷﻤﻭﺭ ﺠﻤﻴﻌﻬﺎ‪ ،‬ﻭﺃﻥ ﻴﻜﻭﻥ ﺫﻟﻙ ﻜﻠﹼﻪ ﻟﻭﺠﻪ ﺍﷲ ﺘﻌﺎﻟﻰ ﺤﺘﻰ ﻟﻭ‬ ‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪،‬‬ ‫ﺴ ﹶﺘ ﹾﻜ ‪‬ﺒ ‪‬ﺭ ﹸﺘ ‪‬ﻡ ﹶﻓ ﹶﻔﺭِﻴﻘﺎﹰ ﹶﻜ ﱠﺫ ‪‬ﺒ ﹸﺘ ‪‬ﻡ ﻭ‪ ‬ﹶﻓﺭِﻴﻘﺎﹰ ﹶﺘ ﹾﻘ ﹸﺘﻠﹸﻭ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻡ ﺍ ‪‬‬ ‫ﹶﺘ ‪‬ﻬﻭ‪‬ﻯ ﺃَﻨ ﹸﻔ ‪‬‬
‫ﻜﺎﻨﺕ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻨﻔﺴﻬﻡ ﺃﻭ ﺃﻗﺭﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻡ‪ ،‬ﺇﻥ ﻜﺎﻥ‬ ‫ﻕ ‪‬ﺒﻨِﻲ‬ ‫ﺨ ﹾﺫﻨﹶﺎ ﻤِﻴﺜﹶﺎ ﹶ‬ ‫ﺍﻵﻴﺔ ‪ ،87‬ﻭﻗﻭﻟﻪ ﻋﻨﻬﻡ ﻓﻲ ﺍﻟﻤﺎﺌﺩﺓ }ﹶﻟ ﹶﻘ ‪‬ﺩ َﺃ ﹶ‬
‫ﺍﻟﻤﺸﻬﻭﺩ ﻋﻠﻴﻪ ﻏﻨ ‪‬ﻴﹰﺎ ﻓﻼ ﻴ‪‬ﻤﺘﻨﻊ ﻤﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻪ ﻟﻐﻨﺎﻩ‪ ،‬ﺃﻭﻓﻘﻴﺭﹰﺍ‬ ‫ل ِﺒﻤ‪‬ﺎ ﻻ ﹶﺘ ‪‬ﻬﻭ‪‬ﻯ‬ ‫ﻼ ﹸﻜﱠﻠﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺭﺴ‪‬ﻭ ٌ‬ ‫ﺴﹰ‬ ‫ﺴ ﹾﻠﻨﹶﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻡ ‪‬ﺭ ‪‬‬
‫ل ‪‬ﻭَﺃ ‪‬ﺭ ‪‬‬‫ﺴﺭ‪‬ﺍﺌِﻴ َ‬ ‫ِﺇ ‪‬‬
‫ﻓﻼ ﺘﻤﻨﻊ ﺘﺭﺤﻤﹰﺎ ﻭﺇﺸﻔﺎﻗﹰﺎ ﻋﻠﻴﻪ‪ .‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﺭﺤﻡ ﺒﻬﻤﺎ ﻤﻨﻬﻡ‪ .‬ﺜ ‪‬ﻡ‬ ‫ﻥ{ ﺍﻟﻤﺎﺌﺩﺓ‪ ،‬ﺍﻵﻴﺔ ‪.70‬‬ ‫ﺴ ‪‬ﻬ ‪‬ﻡ ﹶﻓﺭِﻴﻘﺎﹰ ﹶﻜ ﱠﺫﺒ‪‬ﻭﺍ ﻭ‪ ‬ﹶﻓﺭِﻴﻘﺎﹰ ‪‬ﻴ ﹾﻘ ﹸﺘﻠﹸﻭ ‪‬‬ ‫ﺃَﻨﻔﹸ ‪‬‬
‫ﻨﻬﺎﻫﻡ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻋﻨﺩ ﺍﻟﻌﺩل ﺒﻴﻥ‬ ‫ﻓﺎﺘﺒﺎﻋﻬﻡ ﻷﻫﻭﺍﺌﻬﻡ ﺍﻟﻘﺒﻴﺤﺔ ﺃﻭﺠﺩ ﻋﻨﺩﻫﻡ ﺍﻻﺴﺘﻜﺒﺎﺭ ﺍﻟﺫﻱ‬
‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬ ‫ﺍﻟﻨﺎﺱ ﻭﺫﻟﻙ ﻜﻤﺎ ﻴﻘﻭل ﺃﺒﻭ ﺤﻴﺎﻥ‪" :‬ﺘﻨﺒﻴﻬﹰﺎ ﺃ ‪‬‬ ‫ﺒﺩﻭﺭﻩ ﺘﻭﻟﱠﺩ ﻋﻨﻪ ﺍﻟﺘﻜﺫﻴﺏ ﻭﺍﻟﻘﺘل ﻭﺒﻘﻴﺔ ﺍﻟﻜﺒﺎﺌﺭ‪ .‬ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬
‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ –‬ ‫ﻭﺘﺤﺭﻱ ﺍﻟﻌﺩﺍﻟﺔ ﻤﺘﻨﺎﻓﻴﺎﻥ ﻻ ﻴﺠﺘﻤﻌﺎﻥ")‪ .(18‬ﻭﻷ ‪‬‬ ‫ﻴﻘﺹ ﻋﻠﻴﻨﺎ ﺘﺎﺭﻴﺦ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﻭﺃﺴﺒﺎﺏ ﺠﺤﻭﺩﻫﻡ ﺤﺘﻰ ﻻ ﻨﻘﻊ‬
‫ﻜﻤﺎ ﻴﻘﻭل ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ ﺃﻴﻀﹰﺎ‪" :-‬ﻤﻥ ﻤﻅﺎﻥ ﺍﻟﺠﻭﺭ ﺍﻟﺫﻱ ﺤﻘﹼﻪ ﺃﻥ‬ ‫ﻥ ﻟﻠﻨﻌﻡ‪ ،‬ﻭﺤﺘﻰ ﻻ ﻨﻬﺎﺩﻨﻬﻡ ﺃﻭ ﻨﻭﺍﻟﻴﻬﻡ‬ ‫ﻓﻴﻤﺎ ﻭﻗﻌﻭﺍ ﻓﻴﻪ ﻤﻥ ﻨﻜﺭﺍ ٍ‬
‫ﻴﺨﺎﻑ ﻭﻴ‪‬ﺤﺫﺭ")‪ .(19‬ﻭﻗﺩ ﺃﻭﺼﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﻌﺩﻟﻭﺍ‬ ‫ﺃﻭ ﻨﺘﺒﻊ ﺃﻫﻭﺍﺀﻫﻡ ﺍﻟﻤﻔﻀﻭﺤﺔ ﺍﻟﺘﻲ ﻜﺸﻑ ﺴﺘﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪.‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﻜﹸﻭﻨﹸﻭﺍ ﹶﻗﻭ‪‬ﺍﻤِﻴﻥ‪ِ ‬ﻟﱠﻠ ِﻪ‬ ‫ﺤﺘﻰ ﻤﻊ ﺃﻋﺩﺍﺌﻬﻡ ﻓﻘﺎل‪} :‬ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﺜ ‪‬ﻡ ﻨﺠﺩ ﻓﻲ ﺴﻨﺔ ﺍﻟﺤﺒﻴﺏ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻤﺎ ﻴﺅﻜﺩ‬
‫ﻋ ِﺩﻟﹸﻭﺍ‬‫ﻻ ﹶﺘ ‪‬ﻌ ِﺩﻟﹸﻭﺍ ﺍ ‪‬‬
‫ﻋﻠﹶﻰ َﺃ ﱠ‬ ‫ﻥ ﹶﻗ ‪‬ﻭﻡٍ ‪‬‬ ‫ﺸﻨﹶﺂ ‪‬‬‫ﺠ ِﺭ ‪‬ﻤ ﱠﻨ ﹸﻜ ‪‬ﻡ ﹶ‬‫ﻁ ﻭ‪‬ﻻ ‪‬ﻴ ‪‬‬ ‫ﺴِ‬ ‫ﺸ ‪‬ﻬﺩ‪‬ﺍ ‪‬ﺀ ﺒِﺎ ﹾﻟ ِﻘ ‪‬‬
‫ﹸ‬ ‫ﻕ‬
‫ﻥ ﺍﺭﺘﻜﺎﺏ ﺍﻵﺜﺎﻡ ﻭﺍﻟﻤﻌﺎﺼﻲ ﺇﻨﹼﻤﺎ ﻫﻭ ﺘﺭﺠﻤ ﹲﺔ ﻓﻌﻠﻴ ﹲﺔ ﻭﺘﺼﺩﻴ ﹲ‬ ‫ﺃ‪‬‬
‫ﻥ{ ﺍﻟﻤﺎﺌﺩﺓ‪،‬‬ ‫ﺨﺒِﻴ ‪‬ﺭ ِﺒﻤ‪‬ﺎ ﹶﺘ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬
‫ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶ‬ ‫ﺏ ﻟِﻠ ﱠﺘ ﹾﻘﻭ‪‬ﻯ ﻭ‪‬ﺍ ﱠﺘﻘﹸﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ‪‬‬ ‫‪‬ﻫ ‪‬ﻭ َﺃ ﹾﻗ ‪‬ﺭ ‪‬‬ ‫ﻟﻬﻭﻯ ﺍﻟﻨﻔﺱ ﺍﻵﺜﻡ‪ ،‬ﻓﻔﻲ ﺤﺩﻴﺙ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻋﻥ‬
‫ﺍﻵﻴﺔ ‪ .8‬ﻭﻓﻲ ﻭﺼﻴﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ ﺩﺍﻭﺩ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻨﺠﺩ‬ ‫ﺍﻟﻨﺒﻲ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﺎل‪ :‬ﻜﹸﺘﺏ ﻋﻠﻰ ﺍﺒﻥ ﺁﺩﻡ ﻨﺼﻴﺒﻪ‬
‫ﺨﻠِﻴ ﹶﻔﺔﹰ‬
‫ﻙ ﹶ‬‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ‪‬‬
‫ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺃﻴﻀﹰﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻴ‪‬ﺎ ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ِﺇﻨﱠﺎ ‪‬‬ ‫ﻙ ﺫﻟﻙ ﻻ ﻤﺤﺎﻟﺔ‪ ،‬ﻓﺎﻟﻌﻴﻨﺎﻥ ﺯﻨﺎﻫﻤﺎ ﺍﻟﻨﻅﺭ‪،‬‬ ‫ﻤﻥ ﺍﻟﺯﻨﺎ ﻤ‪‬ﺩﺭ ‪‬‬
‫ﻕ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ ﹶﻓ ‪‬ﻴﻀِﱠﻠﻙ‪‬‬ ‫ﺤﱢ‬ ‫ﺱ ﺒِﺎ ﹾﻟ ‪‬‬‫ﻥ ﺍﻟﻨﱠﺎ ِ‬ ‫ﺤ ﹸﻜ ‪‬ﻡ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻷ ‪‬ﺭﺽِ ﻓﹶﺎ ‪‬‬ ‫ﻓِﻲ ﺍ َ‬ ‫ﻭﺍﻷُﺫﻨﺎﻥ ﺯﻨﺎﻫﻤﺎ ﺍﻻﺴﺘﻤﺎﻉ‪ ،‬ﻭﺍﻟﻠﺴﺎﻥ ﺯﻨﺎﻩ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻴﺩ ﺯﻨﺎﻫﺎ‬
‫ﺸﺩِﻴ ‪‬ﺩ‬ ‫ﺏ ﹶ‬‫ﻋﺫﹶﺍ ‪‬‬‫ل ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪‬‬
‫ﺴﺒِﻴ ِ‬‫ﻥ ‪‬‬ ‫ﻋ‪‬‬ ‫ﻥ ‪‬‬ ‫ﻀﻠﱡﻭ ‪‬‬‫ﻥ ‪‬ﻴ ِ‬ ‫ﻥ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ل ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬ ‫ﺴﺒِﻴ ِ‬ ‫ﻥ ‪‬‬ ‫ﻋ‪‬‬ ‫‪‬‬ ‫ﺍﻟﺒﻁﺵ‪ ،‬ﻭﺍﻟﺭ‪‬ﺠل ﺯﻨﺎﻫﺎ ﺍﻟﺨﹸﻁﻰ‪ ،‬ﻭﺍﻟﻘﻠﺏ ﻴﻬﻭﻯ ﻭﻴﺘﻤﻨﻰ ﻭﻴﺼﺩ‪‬ﻕ‬
‫ﺏ{ ﺹ‪ ،‬ﺍﻵﻴﺔ ‪ .26‬ﺤﻴﺙ ﺃﻭﺼﻰ ﺍﷲ ﺘﻌﺎﻟﻰ‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫ِﺒﻤ‪‬ﺎ ﹶﻨﺴ‪‬ﻭﺍ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﺍ ﹾﻟ ِ‬ ‫ﻥ ﺍﻟﻬﻭﻯ‬ ‫ﺫﻟﻙ ﺍﻟﻔﺭﺝ ﻭﻴ‪‬ﻜﺫﱢ ‪‬ﺒ ‪‬ﻪ)‪ .(17‬ﻓﺎﻟﺤﺩﻴﺙ ﺍﻟﺼﺤﻴﺢ ﻨ ‪‬‬
‫ﺹ ﻓﻲ ﺃ ‪‬‬
‫ﻨﺒﻴﻪ ﺃﻥ ﻴﻘﻴﻡ ﺍﻟﺤﻕ ﻓﻲ ﺍﻟﺤﻜﻭﻤﺎﺕ ﻭﺍﻟﻤﻨﺎﺯﻋﺎﺕ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﺃﻥ‬ ‫ﺏ ﻟﻠﺯﻨﺎ‪ -‬ﺍﻟﻤﺠﺎﺯﻱ ﺃﻭ ﺍﻟﺤﻘﻴﻘﻲ‪ ،-‬ﻭﻗﻭﻟﻪ‪-‬‬ ‫ﺴ ِﺒ ‪‬‬
‫ﻲ ﻫﻭ ﺍﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﻘﻠﺒ ‪‬‬
‫ﻻ ﻴﺘﺒﻊ ﺍﻟﻬﻭﻯ ﻷﻥ ﺫﻟﻙ ﻴﺅﺩﻱ –ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ‪" :-‬ﺇﻟﻰ‬ ‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ :-‬ﻭﻴﺼﺩ‪‬ﻕ ﺫﻟﻙ ﺍﻟﻔﺭﺝ ﻭﻴ‪‬ﻜ ﱢﺫ ‪‬ﺒﻪ‪ ،‬ﻴﺩل ﻋﻠﻰ‬
‫ﺘﺨﺭﻴﺏ ﺍﻟﻌﺎﻟﻡ ﻭﻭﻗﻭﻉ ﺍﻟﻬﺭﺝ ﻭﺍﻟﻤﺭﺝ ﻓﻲ ﺍﻟﺨﻠﻕ‪ ،‬ﻭﺫﻟﻙ ﻴﻔﻀﻲ‬ ‫ﻲ‬
‫ﻕ ﻟﻬﺫﺍ ﺍﻟﺯﻨﺎ ﺍﻟﻘﻠﺒ ‪‬‬ ‫ﻥ ﺍﺭﺘﻜﺎﺏ ﻫﺫﺍ ﺍﻟﺯﻨﺎ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻭ ﺘﺼﺩﻴ ﹲ‬ ‫ﺃ‪‬‬
‫ﺒﺎﻵﺨﺭﺓ ﺇﻟﻰ ﻫﻼﻙ ﺫﻟﻙ ﺍﻟﻤﻠﻙ")‪.(20‬‬ ‫ﻥ ﻋﺩﻡ ﺍﻗﺘﺭﺍﻓﻪ ﻟﻬﺫﻩ ﺍﻟ ِﻔ ‪‬ﻌﻠﹶﺔ ﺍﻟﺸﻨﻴﻌﺔ ﻫﻭ ﻤﺨﺎﻟﻔ ﹲﺔ‬ ‫ﻭﻤﻅﻬ ‪‬ﺭ ﻟﻪ‪ ،‬ﻭﺃ ‪‬‬
‫ﺏ ﻟﻪ‪.‬‬
‫ﻟﻬﺫﺍ ﺍﻟﻬﻭﻯ ﻭﺘﻜﺫﻴ ‪‬‬
‫‪ .3‬ﺍﻟﺤﻴﺭﺓ ﻭﺍﻟﻘﻠﻕ ﻭﺍﻻﻀﻁﺭﺍﺏ‬
‫ﻟﻘﺩ ﺼﻭ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻫﺫﻩ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﻴﻌﺎﻨﻴﻬﺎ‬ ‫‪ .2‬ﺍﺨﺘﻼل ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻌﺎﻴﻴﺭ ﻭﺍﻀﻁﺭﺍﺒﻬﺎ ﻓﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ‬
‫ﺃﺼﺤﺎﺏ ﺍﻷﻫﻭﺍﺀ ﺍﻟ ‪‬ﻤﺘﱠﺒﻌﺔ‪ ،‬ﻭﻫﻡ ﻴﻌﺎﻨﻭﻥ ﻫﺫﻩ ﺍﻷﻤﺭﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ‬ ‫ﺍﻷﺸﻴﺎﺀ‬
‫ﺍﻟﺘﻲ ﺒﺭﺯﺕ ﻋﻠﻰ ﺘﺼﺭﻓﺎﺘﻬﻡ ﻭﻫﻴﺌﺎﺘﻬﻡ ﺍﻟﺨﺎﺭﺠﻴﺔ‪ ،‬ﻭﺫﻟﻙ ﻨﺘﻴﺠﺔ‬ ‫ﻥ ﻤﻥ ﺸﺄﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺃﻥ ﻴﻘﻠﺏ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻭﺍﺯﻴﻴﻥ ﻓﻲ‬‫ﺇ‪‬‬
‫ﺕ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ‬‫ﻫﺫﺍ ﺍﻟﺼﺭﺍﻉ ﺍﻟﺩﺍﺨﻠﻲ ﺍﻟﺫﻱ ﻴﻌﺎﻨﻭﻨﻪ ﺒﻴﻥ ﺘﻁﻠﻌﺎ ٍ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻬﻭﻯ ﺍﻟ ‪‬ﻤﺘﱠﺒﻊ ﻻ ﻴﺴﺘﻨﺩ ﺇﻟﻰ‬
‫ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ‪ ،‬ﻷ ‪‬‬

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‫ﻼ ﻟﻠﺸﻴﻁﺎﻥ‪ ،‬ﻭﻟﻴﻨﺘﻬﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺦ ﻓﻲ ﻤﺭﺘﺒﺔ ﺍﻟﺤﻴﻭﺍﻥ")‪.(25‬‬
‫ﻭﺒﻌﻴﺩﹰﺍ ﻋﻥ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﻤﻀﻁﺭﺒﺔ ﺍﻟﺘﻲ ﻟﻡ ﻴﻌﺒﺄ ﺒﻬﺎ ﺍﻟﻘﺭﺁﻥ‬
‫ﻭﻟﻴﺱ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻤﺎ ﻴﺅﻴﺩ ﺒﻌﻀﻬﺎ‪ ،‬ﻨﺠﺩ ﻫﺫﺍ ﺍﻟﺨﻁ‬
‫ﺍﻟﻤﻌﻴﺎﺭﻱ ﻟﻠﺘﺎﺭﻴﺦ ﻭﻫﺫﻩ ﺍﻟﺴﻨﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺜﺎﺒﺘﺔ ﻓﻴﻤﻥ ﺤﺎﺩ ﻋﻥ ﺩﻴﻥ‬
‫ﺍﷲ ﻭﺍﺘﺨﺫ ﺍﻟﻌﻠﻡ ﻭﺴﻴﻠ ﹰﺔ ﻟﺨﺩﻤﺔ ﺍﻟﺫﺍﺕ ﺍﺘﺒﺎﻋﹰﺎ ﻟﻠﻬﻭﻯ ﻭﺇﺨﻼﺩﹰﺍ ﺇﻟﻰ‬
‫ل‬
‫ﺤ ِﻤ ْ‬
‫ﺏ ﺇِﻥ ﹶﺘ ‪‬‬
‫ﺍﻷﺭﺽ‪ ،‬ﺜ ‪‬ﻡ ﻨﺠﺩ ﻫﺫﻩ ﺍﻟﺼﻭﺭﺓ ) ﹶﻓﻤ‪ ‬ﹶﺜﹸﻠ ‪‬ﻪ ﹶﻜﻤ‪ ‬ﹶﺜلِ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ ِ‬
‫ﺙ َﺃ ‪‬ﻭ ﹶﺘ ﹾﺘ ‪‬ﺭ ﹾﻜ ‪‬ﻪ ‪‬ﻴ ﹾﻠﻬ‪‬ﺙ(‪ ،‬ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ‪:‬‬
‫"ﻭﻫﺫﺍ ﺍﻟﺭﺠل ﺼﻔﺘﻪ ﻜﺼﻔﺔ ﺍﻟﻜﻠﺏ ﻓﻲ ﺤﺎﻟﺘﻪ ﻫﺫﻩ ﻭﻫﻲ ﺃﺨﺱ‬
‫ﺃﺤﻭﺍﻟﻪ ﻭﺃﻗﺒﺤﻬﺎ‪ ،‬ﻭﺍﻟﻤﺭﺍﺩ –ﻭﺍﷲ ﺃﻋﻠﻡ‪ -‬ﺃﻨﹼﻪ ﻜﺎﻥ ﻤﻥ ﺇﺨﻼﺩﻩ ﺇﻟﻰ‬
‫ﺍﻷﺭﺽ ﻭﺍﺘﺒﺎﻉ ﻫﻭﺍﻩ ﻓﻲ ﺃﺴﻭﺃ ﺤﺎل ﺨﻼﻓﹰﺎ ﻟﻤﺎ ﻜﺎﻥ ﻴﻨﺒﻐﻲ ﻤﻥ‬
‫ﻨﻌﻤﺔ ﺍﻟﻌﻴﺵ ﻭﺭﺍﺤﺔ ﺍﻟﺒﺎل‪ ،‬ﻓﻬﻭ ﻓﻲ ﻫ ٍﻡ ﺩﺍﺌ ٍﻡ ﻤﻤﺎ ﺸﺄﻨﻪ ﺃﻥ ﻴﻬﺘﻡ‬
‫ﺒﻪ‪ ،‬ﻭﻤﺎ ﺸﺄﻨﻪ ﺃﻥ ﻻ ﻴﻬﺘﻡ ﺒﻪ ﻤﻥ ﺼﻐﺎﺌﺭ ﺍﻷﻤﻭﺭ ﻭﺨﺴﺎﺌﺱ‬
‫ﺍﻟﺸﻬﻭﺍﺕ‪ ،‬ﻜﺩﺃﺏ ﻋﺒ‪‬ﺎﺩ ﺍﻷﻫﻭﺍﺀ ﻭﺼﻐﺎﺭ ﺍﻟﻬﻤﻡ‪ ،‬ﺘﺭﺍﻫﻡ ﻜﺎﻟﻼﻫﺙ‬
‫ﻤﻥ ﺍﻹﻋﻴﺎﺀ ﻭﺍﻟﺘﻌﺏ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻤﺎ ﻴﻌﻨﻭﻥ ﺒﻪ ﻭﻴﺤﻤﻠﻭﻥ ﻫﻤ‪‬ﻪ‬
‫ﺤﻘﻴﺭﹰﺍ ﻻ ﻴﺘﻌﺏ ﻭﻻ ﻴﻌﻴﻲ ﻭﻻ ﺘﺭﻯ ﺃﺤﺩﹰﺍ ﻤﻨﻬﻡ ﺭﺍﻀﻴﹰﺎ ﺒﻤﺎ‬
‫ﺃﺼﺎﺒﻪ ﻤﻥ ﺸﻬﻭﺍﺘﻪ ﻭﺃﻫﻭﺍﺌﻪ ﺒل ﻴﺯﻴﺩ ﻁﻤﻌﹰﺎ ﻭﺘﻌﺒﹰﺎ ﻜﻠﻤﺎ ﺃﺼﺎﺏ‬
‫ﺴﻌ ﹰﺔ ﻭﻗﻀﻰ ﺃﺭﺒﹰﺎ‪:‬‬
‫ﻓﻤﺎ ﻗﻀﻰ ﺃﺤ ‪‬ﺩ ﻤﻨﻬﺎ ﻟﺒﺎﻨﺘﻪ‬
‫)‪(26‬‬
‫ﺏ" ‪.‬‬ ‫ﺏ ﺇﻻ ﺇﻟﻰ ﺃَﺭ ِ‬
‫ﻭﻻ ﺍﻨﺘﻬﻰ ﺃَﺭ ‪‬‬
‫ﻭﻴﻌﻘﺏ ﺍﻷﺴﺘﺎﺫ ﺴﻴﺩ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺜل ‪" :‬ﺜ ‪‬ﻡ ﻤﺎ ﻫﺫﺍ ﺍﻟﻠﻬﺎﺙ‬
‫ﺍﻟﺫﻱ ﻻ ﻴﻨﻘﻁﻊ؟ ﺇﻨﹼﻪ ‪-‬ﻓﻲ ﺤﺴ‪‬ﻨﺎ ﻜﻤﺎ ﺘﻭﺤﻴﻪ ﺇﻴﻘﺎﻋﺎﺕ ﺍﻟﻨﺒﺄ‬
‫ﻭﺘﺼﻭﻴﺭ ﻤﺸﺎﻫﺩﻩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ -‬ﺫﻟﻙ ﺍﻟﻠﻬﺎﺙ ﻭﺭﺍﺀ ﺃﻋﺭﺍﺽ ﻫﺫﻩ‬
‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺘﻲ ﻤﻥ ﺃﺠﻠﻬﺎ ﻴﻨﺴﻠﺦ ﺍﻟﺫﻴﻥ ﻴﺅﺘﻴﻬﻡ ﺍﷲ ﺁﻴﺎﺘﻪ‬
‫ﻓﻴﻨﺴﻠﺨﻭﻥ ﻤﻨﻬﺎ‪ ،‬ﺫﻟﻙ ﺍﻟﻠﻬﺎﺙ ﺍﻟﻘﻠﻕ ﺍﻟﺫﻱ ﻻ ﻴ‪‬ﻁﻤﺌﻥ ﺃﺒﺩﺍﹰ‪ ،‬ﻭﺍﻟﺫﻱ‬
‫ﻕ ﻓﻴﻪ‬‫ﻻ ﻴﺘﺭﻜﻪ ﺼﺎﺤﺒﻪ ﺴﻭﺍﺀ ﻭﻋﻅﺘﻪ ﺃﻡ ﻟﻡ ﺘﻌﻅﻪ‪ ،‬ﻓﻬﻭ ﻤﻨﻁﻠ ﹲ‬
‫ل ﻻ ﻴﻨﻘﻁﻊ ﻭﺭﻭﺩﻩ ﻭﻭﺠﻭﺩﻩ‪ ،‬ﻭﻤﺎ ﻫﻭ ﺒﻤﺤﺼﻭﺭ‬ ‫ﺃﺒﺩﹰﺍ! ‪ ..‬ﻓﻬﻭ ﻤﺜ ٌ‬
‫)‪(27‬‬
‫ل ﻤﻥ ﺍﻟﺯﻤﺎﻥ" ‪.‬‬ ‫ﻓﻲ ﻗﺼ ٍﺔ ﻭﻗﻌﺕ ﻓﻲ ﺠﻴ ٍ‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻵﺜﺎﺭ ﻭﺍﻷﻀﺭﺍﺭ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬
‫ﺃﺸﺎﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻋﺩﺓ ﻤﻭﺍﻀﻊ ﺇﻟﻰ ﺨﻁﺭ ﺍﻟﻬﻭﻯ‬
‫ل‬
‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻫﻭ ﺃﺼ ٌ‬ ‫ﻭﻀﺭﺭﻩ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﺇﺫ ﺇ ‪‬‬
‫ﻟﻜﺜﻴ ٍﺭ ﻤﻥ ﺍﻟﻤﻔﺎﺴﺩ ﻭﺍﻷﻀﺭﺍﺭ‪ ،‬ﻭﻤﻥ ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬
‫ﺍﻟﻭﺍﻀﺢ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ‪ :‬ﺃﻥ ﻴﺫﻜﺭ ﺍﻵﺜﺎﺭ ﺍﻟﺭﺌﻴﺴﺔ ﺍﻟﺘﻲ‬
‫ﺘﺘﺭﺘﺏ ﻋﻠﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻭﺃﻀﺭﺍﺭﻩ ﻓﻲ ﺸﺘﻰ ﺸﺅﻭﻥ ﺍﻟﺤﻴﺎﺓ‬
‫ﻭﻤﻨﺎﺤﻴﻬﺎ‪ .‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻵﺜﺎﺭ‪:‬‬
‫‪ .1‬ﺍﻟﻀﻼل ﻭﺍﻹﻋﺭﺍﺽ ﻋﻥ ﺩﻴﻥ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠل‬
‫ﺇﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻀﻼل ﻭﺘﻨﻜﺏ ﺸﺭﻴﻌﺔ ﺍﷲ‪،‬‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬
‫ﺫﻟﻴ ﹰ‬ ‫ﻕ‬
‫ﺕ ﺇﻟﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻬﻡ ﻓﻲ ﺤﻴﺭ ٍﺓ ﻤﺎ ﺒﻌﺩﻫﺎ ﺤﻴﺭﺓ‪ ،‬ﻭﻓﻲ ﻗﻠ ٍ‬ ‫ﻭﻨﺯﻋﺎ ٍ‬
‫‪‬ﻭ ‪‬ﻫ ٍﻡ ﺩﺍﺌﺒﻴﻥ‪ .‬ﻭﻫﺫﻩ ﻻﺯﻤ ﹲﺔ ﺤﺘﻤ ‪‬ﻴ ﹲﺔ ﻟﻀﻌﻑ ﺍﻹﻴﻤﺎﻥ ﻓﻲ ﻨﻔﻭﺴﻬﻡ‪،‬‬
‫ﺒﺤﻴﺙ ﺃﺼﺒﺤﻭﺍ ﻓﺭﻴﺴ ﹰﺔ ﺴﺎﻨﺤ ﹰﺔ ﻟﻭﺴﺎﻭﺱ ﺍﻟﺸﻴﻁﺎﻥ ﻭﺍﻨﻔﻼﺘﺎﺕ‬
‫ﺍﻟﻐﺭﺍﺌﺯ‪ .‬ﻓﻘﺩ ﻋﺭﺽ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﺸﻬﺩﹰﺍ ﺤﻴﹰﺎ ﻟﺫﻟﻙ ﺍﻟﺫﻱ‬
‫ﻴﻌﺎﻨﻲ ﺤﺎﻟﺘﻲ ﺍﻟﺤﻴﺭﺓ ﻭﺍﻟﻘﻠﻕ ﺒﻌﺩ ﺃﻥ ﺃﺸﺭﻙ ﺒﺎﷲ ﻭﺍﺭﺘﺩ ﻤﻥ‬
‫ﻥ ﺍﻟﱠﻠ ِﻪ ﻤ‪‬ﺎ ﻻ‬ ‫ﻥ ﺩ‪‬ﻭ ِ‬ ‫ل َﺃ ﹶﻨ ‪‬ﺩﻋ‪‬ﻭ ِﻤ ‪‬‬‫ﺍﻹﻴﻤﺎﻥ ﻟﻠﻜﻔﺭ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ }:‬ﹸﻗ ْ‬
‫ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ‪‬ﻴ ﹾﻠ ‪‬ﻬ ﹾ‬ ‫ﻋﻘﹶﺎ ِﺒﻨﹶﺎ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ِﺇ ﹾﺫ ‪‬ﻫﺩ‪‬ﺍﻨﹶﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﻜﹶﺎﱠﻟﺫِﻱ‬
‫ﻋﻠﹶﻰ َﺃ ‪‬‬‫ﻀ ‪‬ﺭﻨﹶﺎ ‪‬ﻭ ﹸﻨ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﻴ‪‬ﻨ ﹶﻔ ‪‬ﻌﻨﹶﺎ ﻭ‪‬ﻻ ‪‬ﻴ ‪‬‬
‫ﻋﻭ ﹶﻨ ‪‬ﻪ ِﺇﻟﹶﻰ‬
‫ﺏ ‪‬ﻴ ‪‬ﺩ ‪‬‬
‫ﺼﺤ‪‬ﺎ ‪‬‬ ‫ﻥ ﹶﻟ ‪‬ﻪ َﺃ ‪‬‬
‫ﺤ ‪‬ﻴﺭ‪‬ﺍ ‪‬‬
‫ﻷ ‪‬ﺭﺽِ ‪‬‬ ‫ﻥ ﻓِﻲ ﺍ َ‬ ‫ﺴ ﹶﺘ ‪‬ﻬ ‪‬ﻭ ﹾﺘ ‪‬ﻪ ﺍﻟﺸﱠﻴ‪‬ﺎﻁِﻴ ‪‬‬
‫ﺍ‪‬‬
‫ﺏ‬
‫ﺴِﻠ ‪‬ﻡ ِﻟ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬ﻫﺩ‪‬ﻯ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ‪‬ﻭُﺃ ِﻤ ‪‬ﺭﻨﹶﺎ ِﻟ ﹸﻨ ‪‬‬ ‫ل ِﺇ ‪‬‬‫ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ﺍ ْﺌ ِﺘﻨﹶﺎ ﹸﻗ ْ‬
‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪ ،71‬ﻭﻗﻭﻟﻪ )ﺍﺴﺘﻬﻭﺘﻪ ﺍﻟﺸﻴﺎﻁﻴﻥ( ﻴﻘﻭل‬ ‫ﺍ ﹾﻟﻌ‪‬ﺎﹶﻟﻤِﻴ ‪‬‬
‫ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ‪" :‬ﺍﺴﺘﻬﻭﺘﻪ ﺍﻟﺸﻴﺎﻁﻴﻥ ﻓﻲ ﺍﻷﺭﺽ ﻫﻭ‬
‫ﺍﻟﺫﻱ ﺃﻀﻠﺘﻪ ﺒﻭﺴﻭﺴﺘﻬﺎ ﻭﺤﻤﻠﺘﻪ ﻋﻠﻰ ﺍﺘﺒﺎﻉ ﻫﻭﺍﻩ‪ ،‬ﻓﺎﺘﺨﺫ ﺩﻴﻨﻪ‬
‫ﻟﻌﺒﹰﺎ ﻭﻟﻬﻭﹰﺍ ﻭﻏﺭﺘﻪ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻓﺂﺜﺭﻫﺎ ﻋﻠﻰ ﺍﻵﺨﺭﺓﻹﻨﻜﺎﺭﻩ ﺇﻴﺎﻫﺎ‬
‫ﺃﻭ ﻋﺩﻡ ﺇﻴﻤﺎﻨﻪ ﺒﻭﻋﺩ ﺍﷲ ﻭﻭﻋﻴﺩﻩ ﻓﻴﻬﺎ")‪.(21‬‬
‫ل ﺇﻤ‪‬ﺎ ﻤﻥ ﻫﺎﺀ‬ ‫ﻥ( ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ‪" :‬ﺤﺎ ٌ‬‫ﻭ)ﺤﻴﺭﺍ ‪‬‬
‫)ﺍﺴﺘﻬﻭﺘﻪ( ﻋﻠﻰ ﺃﻨﻬﺎ ﺒﺩل ﻤﻥ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺇﻤ‪‬ﺎ ﻤﻥ )ﺍﻟﺫﻱ(‪ ،‬ﻭﺇﻤ‪‬ﺎ‬
‫ﻤﻥ ﺍﻟﻀﻤﻴﺭ ﺍﻟﻤﺴﺘﻜﻥ ﻓﻲ ﺍﻟﻅﺭﻑ )ﻓﻲ ﺍﻷﺭﺽ(")‪ .(22‬ﻭﺍﻟﺘﺤﻴﺭ‬
‫–ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺭﺍﻏﺏ‪" :-‬ﻫﻭ ﺍﻟﺘﱠﺒﻠﺩ ﻓﻲ ﺍﻷﻤﺭ ﻭﺍﻟﺘﺭﺩﺩ ﻓﻴﻪ")‪.(23‬‬
‫ﻭﻴﺼﻭﺭ ﺍﻷﺴﺘﺎﺫ ﺴﻴﺩ ﻗﻁﺏ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻤﻥ ﺍﻟﺤﻴﺭﺓ ﻓﻲ ﻫﺫﺍ‬
‫ﺍﻟﻤﺜل ﺒﻘﻭﻟﻪ‪" :‬ﺇﻨﹼﻪ ﺍﻟﻌﺫﺍﺏ ﺍﻟﻨﻔﺴﻲ ﻴﺭﺘﺴﻡ ﻭﻴﺘﺤﺭﻙ‪ ،‬ﺤﺘﻰ ﻟﻴﻜﺎﺩ‬
‫ﻴ‪‬ﺤﺱ ﻭﻴ‪‬ﻠﻤﺱ ﻤﻥ ﺨﻼل ﺍﻟﺘﻌﺒﻴﺭ‪ ،‬ﻭﻟﻘﺩ ﻜﻨﺕ ﺃﺘﺼﻭﺭ ﻫﺫﺍ ﺍﻟﻤﺸﻬﺩ‬
‫ﻭﻤﺎ ﻴﻔﻴﺽ ﺒﻪ ﻤﻥ ﻋﺫﺍﺏ ﺍﻟﺤﻴﺭﺓ ﻭﺍﻟﺘﺄﺭﺠﺢ ﻭﺍﻟﻘﻠﻘﻠﺔ ﻜﻠﻤﺎ ﻗﺭﺃﺕ‬
‫ﻫﺫﺍ ﺍﻟﻨﺹ‪ ،‬ﻭﻟﻜﻥ ﻤﺠﺭﺩ ﺘﺼﻭﺭ‪ ،‬ﺤﺘﻰ ﺭﺃﻴﺕ ﺤﺎﻻﺕ ﺤﻘﻴﻘﻴﺔ‬
‫ﻴﺘﻤﺜل ﻓﻴﻬﺎ ﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ‪ ،‬ﻭﻴﻔﻴﺽ ﻤﻨﻬﺎ ﻫﺫﺍ ﺍﻟﻌﺫﺍﺏ‪ ،‬ﺤﺎﻻﺕ‬
‫ﻨﺎﺱ ﻋﺭﻓﻭﺍ ﺩﻴﻥ ﺍﷲ ﻭﺫﺍﻗﻭﻩ –ﺃﻴﹰﺎ ﻜﺎﻨﺕ ﺩﺭﺠﺔ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ‬
‫ﻭﻫﺫﺍ ﺍﻟﺘﺫﻭﻕ‪ -‬ﺜ ‪‬ﻡ ﺍﺭﺘﺩﻭﺍ ﻋﻨﻪ ﺇﻟﻰ ﻋﺒﺎﺩﺓ ﺍﻵﻟﻬﺔ ﺍﻟﺯﺍﺌﻔﺔ‪ ،‬ﺘﺤﺕ‬
‫ﻗﻬﺭ ﺍﻟﺨﻭﻑ ﻭﺍﻟﻁﻤﻊ‪ ،‬ﺜ ‪‬ﻡ ﺇﺫﺍ ﻫﻡ ﻓﻲ ﻤﺜل ﻫﺫﺍ ﺍﻟﺒﺅﺱ ﺍﻟﻤﺭﻴﺭ‪،‬‬
‫ﻭﻋﻨﺩﺌ ٍﺫ ﻋﺭﻓﺕ ﻤﺎﺫﺍ ﺘﻌﻨﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ‪ ،‬ﻭﻤﺎﺫﺍ ﻴﻌﻨﻲ ﻫﺫﺍ‬
‫ﺍﻟﺘﻌﺒﻴﺭ")‪.(24‬‬
‫ﻼ ﺁﺨﺭ ﻟﻭﺼﻑ ﺃﻋﺭﺍﺽ‬ ‫ﻭﻗﺩ ﺼﻭ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﺜ ﹰ‬
‫ﺤﺎﻟﺔ ﺍﻟﺫﻱ ﻴﺘﺒﻊ ﻫﻭﺍﻩ ﻭﻴﻨﺴﻠﺦ ﻤﻥ ﺁﻴﺎﺕ ﺍﷲ –ﺍﻟﺫﻱ ﺴﺒﻕ ﺍﻟﺤﺩﻴﺙ‬
‫ل‬‫ﻋﻨﻪ ﻓﻲ ﺁﻴﺘﻲ ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‪ -‬ﻭﻫﻭ‪-‬ﻜﻤﺎ ﻴﻘﻭل ﺴﻴﺩ‪" :-‬ﻤﺜ ٌ‬
‫ﻟﻠﻌﻠﻡ ﺍﻟﺫﻱ ﻻ ﻴﻌﺼﻡ ﺼﺎﺤﺒﻪ ﺃﻥ ﺘﺜﻘل ﺒﻪ ﺸﻬﻭﺍﺘﻪ ﻭﺭﻏﺒﺎﺘﻪ‬
‫ﻓﻴﺨﻠﺩ ﺇﻟﻰ ﺍﻷﺭﺽ ﻻ ﻴﻨﻁﻠﻕ ﻤﻥ ﺜﻘﻠﺘﻬﺎ ﻭﺠﺎﺫﺒﻴﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﻴﺘﺒﻊ‬
‫ﻫﻭﺍﻩ ﻓﻴﺘﺒﻌﻪ ﺍﻟﺸﻴﻁﺎﻥ ﻭﻴﻠﺯﻤﻪ ﻭﻴﻘﻭﺩﻩ ﻤﻥ ﺨﻁﺎﻡ ﻫﺫﺍ ﺍﻟﻬﻭﻯ‪ ،‬ﺇﻨﻪ‬
‫ل ﻟﻜل ﻤﻥ ﺁﺘﺎﻩ ﺍﷲ ﻤﻥ ﻋﻠﻡ ﺍﷲ‪ ،‬ﻓﻠﻡ ﻴﻨﺘﻔﻊ ﺒﻬﺫﺍ ﺍﻟﻌﻠﻡ‪ ،‬ﻭﻟﻡ‬ ‫ﻤﺜ ٌ‬
‫ﻴﺴﺘﻘﻡ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻹﻴﻤﺎﻥ‪ ،‬ﻭﺍﻨﺴﻠﺦ ﻤﻥ ﻨﻌﻤﺔ ﺍﷲ‪ ،‬ﻟﻴﺼﺒﺢ ﺘﺎﺒﻌﹰﺎ‬
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 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﻲ ﻴ‪‬ﻭﺤ‪‬ﻰ{ ﺍﻟﻨﺠﻡ‪،‬‬
‫ﺤ‪‬‬‫ﻻ ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻫ ‪‬ﻭ ِﺇ ﱠ‬
‫ﻥ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ )‪ِ (3‬ﺇ ‪‬‬
‫ﻋ‪‬‬‫ﻕ ‪‬‬
‫ﻁﹸ‬‫‪‬ﻭﻤ‪‬ﺎ ‪‬ﻴ ﹾﻨ ِ‬ ‫ﻭﺇﻥ ﻤﻥ ﺸﺄﻥ ﻫﺫﺍ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺃﻥ ﻴﺭﻓﻊ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﻨﻭﺍﺯﻉ‬
‫ﺍﻵﻴﺎﺕ ‪.4-1‬‬ ‫ﺍﻷﺭﺽ ﻭﻤﺘﻌﻠﻘﺎﺘﻬﺎ‪ .‬ﻭﻟﻘﺩ ﻗﺭﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ‬
‫ﻭﺍﻟﻀﻼل –ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺭﺍﻏﺏ‪" :-‬ﺍﻟﻌﺩﻭل ﻋﻥ ﺍﻟﻁﺭﻴﻕ‬ ‫ﺕ ﻤﺘﻨﻭﻋﺔٍ‪ ،‬ﻨﺠﺩ ﻫﺫﺍ ﻓﻲ ﻤﺜل‬ ‫ﺕ ﻭﻋﺒﺎﺭﺍ ٍ‬ ‫ﺕ ﻋﺩﻴﺩ ٍﺓ ﺒﺴﻴﺎﻗﺎ ٍ‬ ‫ﻤﺭﺍ ٍ‬
‫ﺍﻟﻤﺴﺘﻘﻴﻡ ﻋﻤﺩﹰﺍ ﻜﺎﻥ ﺃﻭ ﺴﻬﻭﹰﺍ ﻴﺴﻴﺭﹰﺍ ﻜﺎﻥ ﺃﻭ ﻜﺜﻴﺭﺍﹰ‪ ،‬ﻭﻟﺫﻟﻙ ﻨﹸﺴﺏ‬ ‫ﻥ ‪‬ﻴ ‪‬ﺩ ‪‬ﻴ ِﻪ‬
‫ﺼﺩ‪‬ﻗﹰﺎ ِﻟﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﻴ ‪‬‬ ‫ﻕ ‪‬ﻤ ‪‬‬ ‫ﺤﱢ‬ ‫ﺏ ﺒِﺎ ﹾﻟ ‪‬‬ ‫ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﻭﺃَﻨ ‪‬ﺯ ﹾﻟﻨﹶﺎ ﺇِﹶﻟ ‪‬ﻴﻙ‪ ‬ﺍ ﹾﻟ ِﻜﺘﹶﺎ ‪‬‬
‫ﻥ‬
‫ﺍﻟﻀﻼل ﺇﻟﻰ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺇﻟﻰ ﺍﻟﻜﻔﺎﺭ ﻭﺇﻥ ﻜﺎﻥ ﺒﻴﻥ ﺍﻟﻀ‪‬ﻼﻟﻴﻥ ﺒﻭ ‪‬‬ ‫ل ﺍﻟﻠﱠ ‪‬ﻪ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ‬ ‫ﺤ ﹸﻜ ‪‬ﻡ ‪‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻤ ‪‬ﻬ ‪‬ﻴﻤِﻨﹰﺎ ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ﻓﹶﺎ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ‬ ‫ِﻤ ‪‬‬
‫ﺒﻌﻴﺩ")‪.(29‬‬ ‫ﻋ ﹰﺔ ‪‬ﻭ ِﻤ ﹾﻨﻬ‪‬ﺎﺠﹰﺎ‬ ‫ﺸ ‪‬ﺭ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ِﻤ ﹾﻨ ﹸﻜ ‪‬ﻡ ِ‬
‫ﻕ ِﻟ ﹸﻜلﱟ ‪‬‬ ‫ﺤﱢ‬ ‫ﻥ ﺍ ﹾﻟ ‪‬‬‫ﻙ ِﻤ ‪‬‬ ‫ﻋﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬ ‫َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬‬
‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬
‫ﻥ ﺍﻟﻀﻼل ﻨﺘﻴﺠﺔ ﺤﺘﻤﻴﺔ ﻻﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻷ ‪‬‬ ‫ﺇ‪‬‬ ‫ﻥ ِﻟ ‪‬ﻴ ‪‬ﺒﹸﻠ ‪‬ﻭ ﹸﻜ ‪‬ﻡ ﻓِﻲ ﻤ‪‬ﺎ ﺁﺘﹶﺎ ﹸﻜ ‪‬ﻡ‬ ‫ﺤ ‪‬ﺩ ﹰﺓ ﻭ‪‬ﹶﻟﻜِ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻭ ﺸﹶﺎ ‪‬ﺀ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟﺠ‪‬ﻌ‪‬ﹶﻠ ﹸﻜ ‪‬ﻡ ُﺃ ‪‬ﻤ ﹰﺔ ﻭ‪‬ﺍ ِ‬
‫ﻴﻔﻘﺩ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻀﺒﻁ ﺍﻟﺘﺼﺭﻓﺎﺕ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻭﻗﻌﻪ ﻓﻲ‬ ‫ﺠﻤِﻴﻌﹰﺎ ﹶﻓ‪‬ﻴ ﹶﻨﺒ‪ُ ‬ﺌ ﹸﻜ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﻜﹸﻨﹸﺘ ‪‬ﻡ ﻓِﻴ ِﻪ‬ ‫ﺠ ‪‬ﻌ ﹸﻜ ‪‬ﻡ ‪‬‬
‫ﺕ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻤ ‪‬ﺭ ِ‬ ‫ﺨ ‪‬ﻴﺭ‪‬ﺍ ِ‬ ‫ﺴ ﹶﺘ ِﺒﻘﹸﻭﺍ ﺍ ﹾﻟ ﹶ‬
‫ﻓﹶﺎ ‪‬‬
‫ﺍﻟﺯﻟل‪ .‬ﻭﻴﺒﻴﻥ ﺍﻟﺭﺍﺯﻱ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻹﻗﺘﺭﺍﻨﻴﺔ ﺍﻟﻠﺯﻭﻤﻴﺔ ﺒﻴﻥ‬ ‫ل ﺍﻟﻠﱠ ‪‬ﻪ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ‬ ‫ﺤ ﹸﻜ ‪‬ﻡ ‪‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬
‫ﻥﺍ‪‬‬ ‫ﻥ )‪ (48‬ﻭَﺃ ‪‬‬ ‫ﺨ ﹶﺘِﻠﻔﹸﻭ ‪‬‬ ‫ﹶﺘ ﹾ‬
‫ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻭﺍﻟﻀﻼل ﻓﻲ ﻤﻘﺎﻤﻴﻥ ﺍﺜﻨﻴﻥ ﻓﻴﻘﻭل‪" :‬ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﻭﻯ‬ ‫ﻥ ﹶﺘ ‪‬ﻭﱠﻟﻭ‪‬ﺍ‬‫ل ﺍﻟﱠﻠ ‪‬ﻪ ﺇِﹶﻟ ‪‬ﻴﻙ‪ ‬ﹶﻓِﺈ ‪‬‬ ‫ﺽ ﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﻋ‪‬‬ ‫ﻙ ‪‬‬ ‫ﻥ ‪‬ﻴ ﹾﻔ ِﺘﻨﹸﻭ ‪‬‬ ‫ﺤ ﹶﺫ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ َﺃ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬‬
‫ﺘﻭﺠﺏ ﺍﻟﻀﻼل ﻋﻥ ﺴﺒﻴل ﺍﷲ‪ ،‬ﻭﺍﻟﻀﻼل ﻋﻥ ﺴﺒﻴل ﺍﷲ ﻴﻭﺠﺏ‬ ‫ﻥ‬ ‫ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ِﻤ ‪‬‬ ‫ﺽ ﹸﺫﻨﹸﻭ ِﺒ ِﻬ ‪‬ﻡ ‪‬ﻭِﺇ ‪‬‬ ‫ﻥ ‪‬ﻴﺼِﻴ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ِﺒ ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﻋﹶﻠ ‪‬ﻡ َﺃ ﱠﻨﻤ‪‬ﺎ ‪‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ َﺃ ‪‬‬ ‫ﻓﹶﺎ ‪‬‬
‫ﺍﻟﻌﺫﺍﺏ‪ ،‬ﻓﻴﻨﺘﺞ ﺇﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﻭﻯ ﺘﻭﺠﺏ ﺴﻭﺀ ﺍﻟﻌﺫﺍﺏ‪.‬‬ ‫ﻥ{ ﺍﻵﻴﺘﺎﻥ‪ ،49-48 ،‬ﻭﻓﻲ ﻨﺒﺄ ﺍﻟﺫﻱ ﺁﺘﺎﻩ ﺍﷲ ﺁﻴﺎﺘﻪ‬ ‫ﺴ ﹸﻘﻭ ‪‬‬ ‫ﺱ ﹶﻟﻔﹶﺎ ِ‬‫ﺍﻟﻨﱠﺎ ِ‬
‫ﺃﻤ‪‬ﺎ ﺍﻟﻤﻘﺎﻡ ﺍﻷﻭل‪ :‬ﻭﻫﻭ ﺃﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﻭﻯ ﺘﻭﺠﺏ ﺍﻟﻀﻼل‬ ‫ﺸ ْﺌﻨﹶﺎ‬
‫ﻓﺎﻨﺴﻠﺦ ﻤﻨﻬﺎ ﻤﺎ ﻴﺅﻜﺩ ﻤﺎ ﺘﻘﺩﻡ ﻭﺫﻟﻙ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﻭﹶﻟ ‪‬ﻭ ِ‬
‫ﻋﻥ ﺴﺒﻴل ﺍﷲ ‪،‬ﻓﺘﻘﺭﻴﺭﻩ ﺃﻥ ﺍﻟﻬﻭﻯ ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻻﺴﺘﻐﺭﺍﻕ ﻓﻲ‬ ‫ﻷ ‪‬ﺭﺽِ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ{ ﺍﻵﻴﺔ ‪.176‬‬ ‫ﺨﹶﻠﺩ‪ِ ‬ﺇﻟﹶﻰ ﺍ َ‬ ‫ﹶﻟ ‪‬ﺭ ﹶﻓ ‪‬ﻌﻨﹶﺎ ‪‬ﻩ ِﺒﻬ‪‬ﺎ ﻭ‪‬ﹶﻟﻜِ ﱠﻨ ‪‬ﻪ َﺃ ﹾ‬
‫ﺍﻟﻠﺫﺍﺕ ﺍﻟﺠﺴﻤﺎﻨﻴﺔ‪ ،‬ﻭﺍﻻﺴﺘﻐﺭﺍﻕ ﻓﻴﻬﺎ ﻴﻤﻨﻊ ﻤﻥ ﺍﻻﺸﺘﻐﺎل ﺒﻁﻠﺏ‬ ‫ل ﺴﺎﻗﻪ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻜل ﻤﻥ ﺘﻨﻜﺏ ﻁﺭﻴﻕ ﺍﻟﻬﺩﻯ ﻭﺍﺘﺒﻊ‬ ‫ﻓﻬﻭ ﻤﺜ ٌ‬
‫ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﻟﺭﻭﺤﺎﻨﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻷﻨﻬﻤﺎ‬ ‫ﺍﻟﻬﻭﻯ‪ .‬ﻴﻘﻭل ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﺯﻱ‪" :‬ﻗﻭﻟﻪ )ﻭﺍﺘﺒﻊ ﻫﻭﺍﻩ( ﻤﻌﻨﺎﻩ‪ :‬ﺃﻨﹼﻪ‬
‫ﺤﺎﻟﺘﺎﻥ ﻤﺘﻀﺎﺩﺘﺎﻥ ﻓﺒﻘﺩﺭ ﻤﺎ ﺘﺯﺩﺍﺩ ﺍﺤﺩﺍﻫﻤﺎ ﺘﻨﻘﺹ ﺍﻷﺨﺭﻯ‪.‬‬ ‫ﺍﻋﺭﺽ ﻋﻥ ﺍﻟﺘﻤﺴﻙ ﺒﻤﺎ ﺁﺘﺎﻩ ﺍﷲ ﻤﻥ ﺍﻵﻴﺎﺕ ﻭﺍﺘﺒﻊ ﺍﻟﻬﻭﻯ‪ ،‬ﻓﻼ‬
‫ﺃﻤ‪‬ﺎ ﺍﻟﻤﻘﺎﻡ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻭﻫﻭ ﺃﻥ ﺍﻟﻀﻼل ﻋﻥ ﺴﺒﻴل ﺍﷲ ﻴﻭﺠﺏ‬ ‫ﺠﺭﻡ ﻭﻗﻊ ﻓﻲ ﻫﺎﻭﻴﺔ ﺍﻟﺭﺩﻯ‪ ،‬ﻭﻫﺫﻩ ﺍﻵﻴﺔ ﻤﻥ ﺃﺸﺩ ﺍﻵﻴﺎﺕ ﻋﻠﻰ‬
‫ﺴﻭﺀ ﺍﻟﻌﺫﺍﺏ‪ ،‬ﻓﺎﻷﻤﺭ ﻓﻴﻪ ﻅﺎﻫﺭ ﻷﻥ ﺍﻹﻨﺴﺎﻥ ﺇﺫﺍ ﻋﻅﻡ ﺇﻟﻔﻪ ﺒﻬﺫﻩ‬ ‫ﺹ ﻫﺫﺍ ﺍﻟﺭﺠل‬ ‫ﺃﺼﺤﺎﺏ ﺍﻟﻌﻠﻡ‪ ،‬ﻭﺫﻟﻙ ﻷﻨﻪ ﺘﻌﺎﻟﻰ ﺒﻌﺩ ﺃﻥ ﺨ ‪‬‬
‫ﺍﻟﺠﺴﻤﺎﻨﻴﺎﺕ ﻭﻨﺴﻲ ﺒﺎﻟﻜﻠﻴﺔ ﺃﺤﻭﺍﻟﻪ ﺍﻟﺭﻭﺤﺎﻨﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻤﺎﺕ ﻓﻘﺩ‬ ‫ﺒﺂﻴﺎﺘﻪ ﻭﺒﻴﻨﺎﺘﻪ ﻟﻤ‪‬ﺎ ﺍﺘﺒﻊ ﺍﻟﻬﻭﻯ ﺍﻨﺴﻠﺦ ﻤﻥ ﺍﻟﺩﻴﻥ ﻭﺼﺎﺭ ﻓﻲ ﺩﺭﺠﺔ‬
‫ﻓﺎﺭﻕ ﺍﻟﻤﺤﺒﻭﺏ ﻭﺍﻟﻤﻌﺸﻭﻕ‪ ،‬ﻭﺩﺨل ﺩﻴﺎﺭﹰﺍ ﻟﻴﺱ ﻟﻪ ﺒﺄﻫل ﺘﻠﻙ‬ ‫ﺍﻟﻜﻠﺏ‪ ،‬ﻭﺫﻟﻙ ﻴﺩل ﻋﻠﻰ ﺃﻥ ﻜل ﻤﻥ ﻜﺎﻨﺕ ﻨﻌﻡ ﺍﷲ ﻓﻲ ﺤﻘﻪ‬
‫ﺍﻟﺩﻴﺎﺭ ﺇﻟﻑ ﻭﻟﻴﺱ ﻟﻌﻴﺸﻪ ﻗﻭﺓ ﻤﻁﺎﻟﻌﺔ ﺃﻨﻭﺍﺭ ﺘﻠﻙ ﺍﻟﺩﻴﺎﺭ‪ ،‬ﻓﻜﺄﻨﻪ‬ ‫ﺃﻜﺜﺭ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺭﺽ ﻋﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﺩﻯ ﻭﺃﻗﺒل ﻋﻠﻰ ﻤﺘﺎﺒﻌﺔ‬
‫ﻓﺎﺭﻕ ﺍﻟﻤﺤﺒﻭﺏ ﻭﻭﺼل ﺇﻟﻰ ﺍﻟﻤﻜﺭﻭﻩ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻤﺤﺎﻟﺔ ﻓﻲ ﺃﻋﻅﻡ‬ ‫ﺍﻟﻬﻭﻯ‪ ،‬ﻜﺎﻥ ﺒﻌﺩﻩ ﻋﻥ ﺍﷲ ﺃﻋﻅﻡ")‪ .(28‬ﻭﻗﺩ ﺒﻴﻥ ﺴﺒﺤﺎﻨﻪ ﻓﻲ‬
‫ﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﺒﻼﺀ‪ ،‬ﻓﺜﺒﺕ ﺃﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﻭﻯ ﺘﻭﺠﺏ ﺍﻟﻀﻼل ﻋﻥ‬ ‫ﻤﻭﺍﻀ ٍﻊ ﺃﺨﺭﻯ ﺃﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺩﻭﻥ ﺍﻟﻬﺩﻯ ﻫﻭ ﻤﻥ ﺃﻀل‬
‫ﺴﺒﻴل ﺍﷲ‪ ،‬ﻭﺜﺒﺕ ﺃﻥ ﺍﻟﻀﻼل ﻋﻥ ﺴﺒﻴل ﺍﷲ ﻴﻭﺠﺏ ﺍﻟﻌﺫﺍﺏ‪،‬‬ ‫ﺍﻟﻀﻼل‪.‬‬
‫ﻭﻫﺫﺍ ﺒﻴﺎﻥ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﻜﻤﺎل")‪.(30‬‬ ‫ﻥ‬
‫ﻥ ﹶﺘ ‪‬ﺩﻋ‪‬ﻭ ‪‬‬ ‫ﻋ ‪‬ﺒﺩ‪ ‬ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻥ َﺃ ‪‬‬ ‫ﺕ َﺃ ‪‬‬
‫ل ِﺇﻨﱢﻲ ﹸﻨﻬِﻴ ﹸ‬ ‫ﻭﺫﻟﻙ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﹸﻗ ْ‬
‫ﻥ ﻤﻥ ﺃﺸﺩ ﺃﻭﻀﺎﻉ ﺍﻟﻀﻼل ﺍﻟﻤﺘﻭﻟﺩ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺃﻥ‬ ‫ﺇ‪‬‬ ‫ﻥ‬‫ﺕ ﺇِﺫﹰﺍ ‪‬ﻭﻤ‪‬ﺎ َﺃﻨﹶﺎ ِﻤ ‪‬‬ ‫ﻀﹶﻠ ﹾﻠ ﹸ‬
‫ل ﻻ َﺃﺘﱠ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ﹸﻜ ‪‬ﻡ ﹶﻗ ‪‬ﺩ ‪‬‬
‫ﻥ ﺍﻟﱠﻠ ِﻪ ﹸﻗ ْ‬
‫ﻥ ﺩ‪‬ﻭ ِ‬ ‫ِﻤ ‪‬‬
‫ﻴﻜﻭﻥ ﻓﻲ ﻤﻴﺎﺩﻴﻥ ﺍﻟﺤﻜﻡ ﻭﺍﻟﻘﻀﺎﺀ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﺴﻴﺎﺴﺔ ﺃﻤﻭﺭﻫﻡ‬ ‫ﻥ‬
‫ﻀﻠﱡﻭ ‪‬‬
‫ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ﹶﻟ ‪‬ﻴ ِ‬ ‫ﻥ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪ .56‬ﻭﻗﻭﻟﻪ‪ } :‬ﻭِﺇ ‪‬‬ ‫ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻬ ﹶﺘﺩِﻴ ‪‬‬
‫ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻬﻭﻯ ﺍﺨﺘﻴﺎﺭﻴﹰﺎ ﺃﻡ ﻗﺴﺭﻴﺎﹰ‪ ،‬ﻷﻨﻪ ﻴﺘﻌﻠﻕ ﺒﺭﻋﺎﻴﺔ‬ ‫ﻋ ﹾﻠ ٍﻡ{ ﺍﻷﻨﻌﺎﻡ‪ ،‬ﺍﻵﻴﺔ ‪ .119‬ﻭﻗﻭﻟﻪ‪ } :‬ﹶﻓِﺈ ‪‬‬
‫ﻥ ﹶﻟ ‪‬ﻡ‬ ‫ِﺒَﺄ ‪‬ﻫﻭ‪‬ﺍ ِﺌ ِﻬ ‪‬ﻡ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ِ‬
‫ﺃﻤﻭﺭ ﺍﻟﺨﻠﻕ ﻭﺍﻟﻌﺩل ﺒﻴﻨﻬﻡ‪ ،‬ﻓﺈﺫﺍ ﺍﺘﱠﺒﻊ ﺍﻟﺤﺎﻜﻡ ﺃﻭ ﺍﻟﻘﺎﻀﻲ ﻫﻭﺍﻩ‪،‬‬ ‫ﻥ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ‬
‫ل ِﻤ ‪‬ﻤ ‪‬‬‫ﻀﱡ‬‫ﻥ َﺃ ‪‬‬ ‫ﻥ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭ ‪‬ﻤ ‪‬‬ ‫ﻋﹶﻠ ‪‬ﻡ َﺃ ﱠﻨﻤ‪‬ﺎ ‪‬ﻴ ﱠﺘ ِﺒﻌ‪‬ﻭ ‪‬‬
‫ﺴ ﹶﺘﺠِﻴﺒ‪‬ﻭﺍ ﹶﻟﻙ‪ ‬ﻓﹶﺎ ‪‬‬‫‪‬ﻴ ‪‬‬
‫ﻓﻘﺩ ﻀﺎﻋﺕ ﺤﻘﻭﻕ ﺍﻟﺨﻠﻕ‪،‬ﻭﻟﺫﻟﻙ ﺃﻭﺼﻰ ﺍﷲ ﻨﺒﻴﻪ ﺩﺍﻭﺩ ‪-‬ﻋﻠﻴﻪ‬ ‫ﻥ{ ﺍﻵﻴﺔ‬ ‫ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻻ ‪‬ﻴ ‪‬ﻬﺩِﻱ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻭ ‪‬ﻡ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬ ‫‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ‪‬ﻫﺩ‪‬ﻯ ِﻤ ‪‬‬
‫ﻥ‬
‫ﻋ‪‬‬ ‫ﻕ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ ﹶﻓ ‪‬ﻴﻀِﱠﻠﻙ‪ ‬‬‫ﺤﱢ‬
‫ﺱ ﺒِﺎ ﹾﻟ ‪‬‬
‫ﻥ ﺍﻟﻨﱠﺎ ِ‬
‫ﺤ ﹸﻜ ‪‬ﻡ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺍﻟﺴﻼﻡ‪}:-‬ﻓﺎ ‪‬‬ ‫ﺤ ﹸﻜ ‪‬ﻡ‬ ‫ﻷ ‪‬ﺭﺽِ ﻓﹶﺎ ‪‬‬ ‫ﺨﻠِﻴ ﹶﻔﺔﹰ ﻓِﻲ ﺍ َ‬ ‫ﻙ ﹶ‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ‪‬‬
‫‪ .50‬ﻭﻗﻭﻟﻪ‪} :‬ﻴ‪‬ﺎ ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ِﺇﻨﱠﺎ ‪‬‬
‫ل ﺍﻟﱠﻠ ِﻪ{ ﺹ‪ ،‬ﺍﻵﻴﺔ ‪.26‬‬ ‫ﺴﺒِﻴ ِ‬
‫ﻥ ‪‬‬
‫ﻋ‪‬‬
‫ﻥ ‪‬‬ ‫ﻀﻠﱡﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ِ‬
‫ﻥ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ل ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫‪‬‬ ‫ل ﺍﻟﱠﻠ ِﻪ{ ﺹ‪،‬‬ ‫ﺴﺒِﻴ ِ‬
‫ﻥ ‪‬‬ ‫ﻋ‪‬‬ ‫ﻕ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ ﹶﻓ ‪‬ﻴﻀِﱠﻠﻙ‪ ‬‬ ‫ﺤﱢ‬ ‫ﺱ ﺒِﺎ ﹾﻟ ‪‬‬‫ﻥ ﺍﻟﻨﱠﺎ ِ‬
‫‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻅ‬
‫ﻴﻘﻭل ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪" :‬ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺘﺤﺫﻴ ‪‬ﺭ ﻟﻪ ﻭﺇﻴﻘﺎ ﹲ‬ ‫ﺨ ﹶﺫ ﺇِﹶﻟﻬ‪ ‬ﻪ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﻭ‪َ‬ﺃﻀ‪‬ﱠﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻥ ﺍ ﱠﺘ ﹶ‬ ‫ﺕ ‪‬ﻤ ‪‬‬ ‫ﺍﻵﻴﺔ ‪ .26‬ﻭﻗﻭﻟﻪ‪َ} :‬ﺃ ﹶﻓﺭ‪َ‬ﺃ ‪‬ﻴ ﹶ‬
‫ﻟﻴﺤﺫﺭ ﻤﻥ ﺠﺭ‪‬ﺍﺀ ﺍﻟﻬﻭﻯ ﻭﻴﺘﻬﻡ ﻨﻔﺴﻪ ﻭﻴﺘﻌﻘﺒﻪ ﻓﻼ ﻴﻨﻘﺎﺩ ﺇﻟﻴﻪ ﺇﻻ‬ ‫ﻏﺸﹶﺎ ‪‬ﻭ ﹰﺓ‬ ‫ﺼ ِﺭ ِﻩ ِ‬‫ﻋﻠﹶﻰ ‪‬ﺒ ‪‬‬ ‫ل ‪‬‬ ‫ﺴ ‪‬ﻤ ِﻌ ِﻪ ﻭ‪ ‬ﹶﻗ ﹾﻠﺒِﻪِ ﻭ‪‬ﺠ‪‬ﻌ‪َ ‬‬‫ﻋﻠﹶﻰ ‪‬‬ ‫ﺨ ﹶﺘﻡ‪ ‬‬ ‫ﻋ ﹾﻠ ٍﻡ ﻭ‪ ‬ﹶ‬
‫ﻋﻠﹶﻰ ِ‬ ‫‪‬‬
‫ﺒﻌﺩ ﺍﻟﺘﺄﻤل ﻭﺍﻟﺘﺜﺒﺕ‪ ،‬ﻭﻟﻬﺫﺍ ﺠﻌل ﻫﻨﺎ ﺍﻟﻀﻼل ﻋﻥ ﺴﺒﻴل ﺍﷲ‬ ‫ﻥ{ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺔ ‪.23‬‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﺍﻟﱠﻠ ِﻪ َﺃﻓﹶﻼ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬ ‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِﻪ ِﻤ ‪‬‬‫ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﻤﺴﺒﺒﹰﺎ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻭﻫﻭ ﺘﺴﺒﺏ ﺃﻏﻠﺒﻲ ﻋﺭﻓﻲ‪ ،‬ﻓﺸﺒ‪‬ﻪ‬ ‫ﻏﻭ‪‬ﻯ )‪(2‬‬ ‫ﺤ ‪‬ﺒ ﹸﻜ ‪‬ﻡ ‪‬ﻭﻤ‪‬ﺎ ﹶ‬
‫ل ﺼ‪‬ﺎ ِ‬ ‫ﻀﱠ‬ ‫ﺠ ِﻡ ِﺇﺫﹶﺍ ‪‬ﻫﻭ‪‬ﻯ )‪ (1‬ﻤ‪‬ﺎ ‪‬‬ ‫ﻭﻗﻭﻟﻪ‪} :‬ﻭ‪‬ﺍﻟ ﱠﻨ ‪‬‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﻭ ‪‬ﺭﺘﱢﺏ ﻋﻠﻰ ﻓﺭﺽ ﻭﻗﻭﻋﻬﺎ ﻤﺎ ‪‬ﺭﺘﱢﺏ ﻤﻥ ﺍﻻﻨﺘﻅﺎﻡ ﻓﻲ ﺴﻠﻙ‬ ‫ﻕ ﻤﻬﻠﻜ ٍﺔ ﻋﻠﻰ ﻁﺭﻴﻘﺔ ﺍﻟﻤﻜﻨﻴﺔ )ﺍﻻﺴﺘﻌﺎﺭﺓ‬
‫ﺍﻟﻬﻭﻯ ﺒﺴﺎﺌ ٍﺭ ﻓﻲ ﻁﺭﻴ ٍ‬
‫ﻥ ﻤﻥ ﻟﻴﺱ ﻜﺫﻟﻙ؟ ﻭﻗﺩ ﺒﻭﻟﻎ ﻓﻲ‬‫ﺍﻟﺭﺍﺴﺨﻴﻥ ﻓﻲ ﺍﻟﻅﻠﻡ ﻓﻤﺎ ﻅ ‪‬‬ ‫ﺍﻟﻤﻜﻨﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﻴﺤﺫﻑ ﻓﻴﻬﺎ ﺍﻟﻤﺸﺒﻪ ﺒﻪ ﻭﻴﺘﺭﻙ ﺸﻲﺀ ﻤﻥ‬
‫ﺍﻟﺘﺄﻜﻴﺩ ﻤﻥ ﻭﺠﻭﻩ ﺘﻌﻅﻴﻤﹰﺎ ﻟﻠﺤﻕ ﺍﻟﻤﻌﻠﻭﻡ ﻭﺘﺤﺭﻴﻀﹰﺎ ﻋﻠﻰ ﺍﻗﺘﻔﺎﺌﻪ‬ ‫ﻟﻭﺍﺯﻤﻪ( ﻭﺭﻤﺯ ﺇﻟﻴﻪ ﺒﻼﺯﻡ ﺫﻟﻙ ﻭﻫﻭ ﺍﻹﻀﻼل ﻋﻥ ﻁﺭﻴﻕ‬
‫ﻭﺘﺤﺫﻴﺭﹰﺍ ﻋﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﻭﻯ ﻭﺍﺴﺘﻌﻅﺎﻤﹰﺎ ﻟﺼﺩﻭﺭ ﺍﻟﺫﻨﺏ ﻤﻥ‬ ‫ﻥ ﺍﻟﺫﻱ ﻴﺘﺒﻊ ﺴﺎﺌﺭﹰﺍ ﻏﻴﺭ‬ ‫ﺍﻟﺭﺸﺎﺩ ﺍﻟﻤﻌﺒ‪‬ﺭ ﻋﻨﻪ ﺒﺴﺒﻴل ﺍﷲ‪ ،‬ﻓﺈ ‪‬‬
‫ﺍﻷﻨﺒﻴﺎﺀ ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ")‪.(33‬‬ ‫ﻑ ﺒﻁﺭﻴﻕ ﺍﻟﻤﻨﺎﺯل ﺍﻟﻨﺎﻓﻌﺔ ﻻ ﻴﻠﺒﺙ ﺃﻥ ﻴﺠﺩ ﻨﻔﺴﻪ ﻭﺇﻴﺎﻩ ﻓﻲ‬ ‫ﻋﺎﺭ ٍ‬
‫ﻭﻭﺼﻑ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺫﻟﻙ ﺍﻟﺫﻱ ﺍﺘﹼﺒﻊ ﻫﻭﺍﻩ ﻭﺃﺨﻠﺩ ﺇﻟﻰ‬ ‫ﻤﻬﻠﻜ ٍﺔ ﺃﻭ ﻤﻘﻁﻌﺔ ﻁﺭﻴﻕ‪ .‬ﻭﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻗﺩ ﻴﻜﻭﻥ ﺍﺨﺘﻴﺎﺭﹰﺍ ﻭﻗﺩ‬
‫ﺍﻷﺭﺽ ﺒﺄﻨﹼﻪ ﻤﻥ ﺍﻟﻅﺎﻟﻤﻴﻥ ﻷﻨﻔﺴﻬﻡ ﻭﺫﻟﻙ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﺴ‪‬ﺎ ‪‬ﺀ‬ ‫ﻴﻜﻭﻥ ﻜﺭﻫﺎﹰ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻋﻪ ﻴﻘﺘﻀﻲ ﺍﻟﻨﻬﻲ ﻋﻥ ﺠﻤﻴﻊ‬
‫ﻥ{‬ ‫ﻅِﻠﻤ‪‬ﻭ ‪‬‬ ‫ﺴ ‪‬ﻬ ‪‬ﻡ ﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻴ ﹾ‬ ‫ﻥ ﹶﻜ ﱠﺫﺒ‪‬ﻭﺍ ﺒِﺂﻴ‪‬ﺎ ِﺘﻨﹶﺎ ‪‬ﻭﺃَﻨ ﹸﻔ ‪‬‬ ‫ﻤ‪ ‬ﹶﺜﻼﹰ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻭ ‪‬ﻡ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﺃﻨﻭﺍﻋﻪ‪ ،‬ﻓﺄﻤ‪‬ﺎ ﺍﻻﺘﺒﺎﻉ ﺍﻻﺨﺘﻴﺎﺭﻱ ﻓﺎﻟﺤﺫﺭ ﻤﻨﻪ ﻅﺎﻫﺭ‪ ،‬ﻭﺃﻤ‪‬ﺎ‬
‫ﻥ ﹶﻟ ‪‬ﻡ‬ ‫ﺍﻷﻋﺭﺍﻑ‪ ،‬ﺍﻵﻴﺔ ‪ .177‬ﻭﻭﺼﻔﻬﻡ ﺍﷲ ﺒﺎﻟﻅﻠﻡ ﻓﻲ ﻗﻭﻟﻪ‪ } :‬ﹶﻓِﺈ ‪‬‬ ‫ﺍﻻﺘﺒﺎﻉ ﺍﻹﻀﻁﺭﺍﺭﻱ ﻓﺎﻟﺘﺨﻠﺹ ﻤﻨﻪ ﺒﺎﻻﻨﺴﺤﺎﺏ ﻋﻤ‪‬ﺎ ﺠﺭ‪‬ﻩ ﺇﻟﻰ‬
‫ﻥ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ‬‫ل ِﻤ ‪‬ﻤ ‪‬‬ ‫ﻀﱡ‬ ‫ﻥ َﺃ ‪‬‬ ‫ﻥ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﻋﹶﻠ ‪‬ﻡ َﺃ ﱠﻨﻤ‪‬ﺎ ‪‬ﻴ ﱠﺘ ِﺒﻌ‪‬ﻭ ‪‬‬
‫ﺴ ﹶﺘﺠِﻴﺒ‪‬ﻭﺍ ﹶﻟﻙ‪ ‬ﻓﹶﺎ ‪‬‬ ‫‪‬ﻴ ‪‬‬ ‫ﺍﻹﻜﺭﺍﻩ‪ ،‬ﻭﻟﺫﻟﻙ ﺍﺸﺘﺭﻁ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺨﻠﻴﻔﺔ ﺸﺭﻭﻁﹰﺎ ﻜﻠﻬﺎ ﺘﺤﻭﻡ‬
‫ﻥ{‬ ‫ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻻ ‪‬ﻴ ‪‬ﻬﺩِﻱ ﺍ ﹾﻟ ﹶﻘ ‪‬ﻭ ‪‬ﻡ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬ ‫‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ‪‬ﻫﺩ‪‬ﻯ ِﻤ ‪‬‬ ‫ﺤﻭل ﺍﻟﺤﻴﻠﻭﻟﺔ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻭﻤﺎ ﻴﻭﺍﺯﻴﻪ ﻤﻥ ﺍﻟﻭﻗﻭﻉ‬
‫ﺍﻟﻘﺼﺹ‪ ،‬ﺍﻵﻴﺔ ‪ .50‬ﻭﺒﻴ‪‬ﻥ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬ ‫ﻓﻲ ﺍﻟﺒﺎﻁل")‪.(31‬‬
‫ﻅﹶﻠﻤ‪‬ﻭﺍ‬ ‫ﻥ ﹶ‬ ‫ل ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻟﻅﻠﻡ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﺒ ْ‬
‫ﻥ‬ ‫ل ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ِﻤ ‪‬‬ ‫ﻀﱠ‬‫ﻥ َﺃ ‪‬‬ ‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻱ ‪‬ﻤ ‪‬‬ ‫ﻋ ﹾﻠ ٍﻡ ﹶﻓ ‪‬ﻤ ‪‬‬
‫َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ِ‬ ‫‪ .2‬ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻟﻅﻠﻡ‬
‫ﺼﺭِﻴﻥ‪ {‬ﺍﻟﺭﻭﻡ‪ ،‬ﺍﻵﻴﺔ ‪ .29‬ﻭﺠﺎﺀ ﻭﺼﻑ ﺃﺼﺤﺎﺏ ﺍﻷﻫﻭﺍﺀ‬ ‫ﻨﹶﺎ ِ‬ ‫ﻭﺍﻟﻅﻠﻡ –ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺭﺍﻏﺏ‪ -‬ﻫﻭ‪" :‬ﻭﻀﻊ ﺍﻟﺸﻲﺀ ﻓﻲ ﻏﻴﺭ‬
‫ﻋﻠﹶﻰ‬ ‫ﻙ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ‪‬‬
‫ﺍﻟﻤﺘﺒﻌﺔ ﺒﺎﻟﻅﻠﻡ ﺼﺭﻴﺤﹰﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﹸﺜﻡ‪ ‬‬ ‫ﻥ ﺃﻭ ﺒﺯﻴﺎﺩﺓٍ‪ ،‬ﻭﺇﻤ‪‬ﺎ ﺒﻌﺩﻭل ﻋﻥ‬
‫ﻤﻭﻀﻌﻪ ﺍﻟﻤﺨﺘﺹ ﺒﻪ‪ ،‬ﺇﻤ‪‬ﺎ ﺒﻨﻘﺼﺎ ٍ‬
‫ﻥ‬
‫ﻥ ﻻ ‪‬ﻴ ‪‬ﻌﹶﻠﻤ‪‬ﻭ ‪‬‬ ‫ﻷ ‪‬ﻤﺭِ ﻓﹶﺎ ﱠﺘ ِﺒ ‪‬ﻌﻬ‪‬ﺎ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻥ ﺍَ‬ ‫ﺸﺭِﻴ ‪‬ﻌ ٍﺔ ِﻤ ‪‬‬ ‫ﹶ‬ ‫ﻭﻗﺘﻪ ﺃﻭ ﻤﻜﺎﻨﻪ‪ .‬ﻭﺍﻟﻅﻠﻡ ﻴﻘﺎل ﻓﻲ ﻤﺠﺎﻭﺯﺓ ﺍﻟﺤﻕ ﺍﻟﺫﻱ ﻴﺠﺭﻱ‬
‫ﻀ ‪‬ﻬ ‪‬ﻡ‬
‫ﻥ ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﻥ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﺸﻴ‪‬ﺌﹰﺎ ‪‬ﻭِﺇ ‪‬‬
‫ﻥ ﺍﻟﱠﻠ ِﻪ ﹶ‬ ‫ﻙ ِﻤ ‪‬‬ ‫ﻥ ‪‬ﻴ ﹾﻐﻨﹸﻭﺍ ﻋ‪‬ﻨ ‪‬‬‫)‪ِ (18‬ﺇ ﱠﻨ ‪‬ﻬ ‪‬ﻡ ﹶﻟ ‪‬‬ ‫ﻤﺠﺭﻯ ﻨﻘﻁﺔ ﺍﻟﺩﺍﺌﺭﺓ‪ ،‬ﻭﻴﻘﺎل ﻓﻴﻤﺎ ﻴﻘل ﻭﻓﻴﻤﺎ ﻴﻜﺜﺭ ﻤﻥ ﺍﻟﺘﺠﺎﻭﺯ‪،‬‬
‫ﻥ{ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺘﺎﻥ ‪.19-18‬‬ ‫ﻲ ﺍ ﹾﻟ ‪‬ﻤ ﱠﺘﻘِﻴ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﻟ ‪‬‬
‫َﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ‪‬ﺀ ‪‬ﺒ ‪‬ﻌ ٍ‬ ‫ﻭﻟﻬﺫﺍ ﻴﺴﺘﻌﻤل ﻓﻲ ﺍﻟﺫﻨﺏ ﺍﻟﻜﺒﻴﺭ ﻭﻓﻲ ﺍﻟﺫﻨﺏ ﺍﻟﺼﻐﻴﺭ")‪.(32‬‬
‫ل ﺃﻭ ﺘﻔﻜﻴ ٍﺭ ﻭﺍﻟﺫﻱ ﻻ ﻀﺎﺒﻁ ﻟﻪ‬ ‫ﻓﺎﻟﻬﻭﻯ ﺍﻟﺫﻱ ﻻ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﻋﻘ ٍ‬ ‫ﻥ ﺍﻟﻅﻠﻡ ﻫﻭ‬ ‫ﻭﻗﺩ ﺃﻜﱠﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻤﻭﺍﻀﻊ ﻋﺩﻴﺩ ٍﺓ ﺃ ‪‬‬
‫ﻭﻻ ﻤﻘﻴﺎﺱ‪ ،‬ﻫﻭ ﺍﻟﺫﻱ ﺃﻭﻗﻊ ﻋﻠﻰ ﻤﺘﺒﻌﻴﻪ ﻭﺼﻑ ﺍﻟﻅﻠﻡ‪ ،‬ﻓﺎﻟﻬﻭﻯ‬ ‫ﺍﻷﺴﺎﺱ ﺍﻟﺫﻱ ﺍﻨﺒﺜﻘﺕ ﻋﻨﻪ ﺍﻟﻤﻔﺎﺴﺩ ﻭﺍﻟﺸﺭﻭﺭ ﺍﻷُﺨﺭﻯ ﻓﻲ ﻤﺜل‬
‫ﺴﺒﺏ ﻟﻅﻠﻤﻬﻡ ﻭﻅﻠﻤﻬﻡ ﺴﺒﺏ ﻓﻲ ﻀﻼﻟﻬﻡ ﺍﻟﻤﺅﺩﻱ ﻻ ﻤﺤﺎﻟﺔ ﺇﻟﻰ‬ ‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪.254‬‬ ‫ﻥ ‪‬ﻫ ‪‬ﻡ ﺍﻟﻅﱠﺎِﻟﻤ‪‬ﻭ ‪‬‬ ‫ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪‬ﺍ ﹾﻟﻜﹶﺎ ِﻓﺭ‪‬ﻭ ‪‬‬
‫ﺍﻨﻘﻁﺎﻉ ﺍﻟﻭﻻﻴﺔ ﻭﺍﻟﻨﺼﺭﺓ ﻋﻨﻬﻡ ﻤﻥ ﺍﷲ‪.‬‬ ‫ﻋﻅِﻴ ‪‬ﻡ{ ﻟﻘﻤﺎﻥ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻅ ﹾﻠ ‪‬ﻡ ‪‬‬
‫ﻙ ﹶﻟ ﹸ‬
‫ﺸ ‪‬ﺭ ‪‬‬ ‫ﻥ ﺍﻟ ﱢ‬ ‫ﻭﻗﻭﻟﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻟﻘﻤﺎﻥ‪ِ} :‬ﺇ ‪‬‬
‫ﻙ‬
‫ﺴ ‪‬ﻬ ‪‬ﻡ ﺠ‪‬ﺎﺀ‪‬ﻭ ‪‬‬ ‫‪ ،13‬ﻭﻋﻥ ﺍﻟﻤﻨﺎﻓﻘﻴﻥ ﻗﺎل‪} :‬ﻭ‪‬ﹶﻟ ‪‬ﻭ َﺃ ﱠﻨ ‪‬ﻬ ‪‬ﻡ ِﺇ ﹾﺫ ﹶ‬
‫ﻅﹶﻠﻤ‪‬ﻭﺍ ﺃَﻨ ﹸﻔ ‪‬‬
‫‪.3‬ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﻡ ﻓﻲ ﻜل ﺍﻷﻤﻭﺭ‬ ‫ل ﹶﻟﻭ‪‬ﺠ‪‬ﺩ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺘﻭ‪‬ﺍﺒﺎﹰ ‪‬ﺭﺤِﻴﻤﹰﺎ{‬ ‫ﺴ ﹶﺘ ﹾﻐ ﹶﻔﺭ‪ ‬ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﺍﻟ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺴ ﹶﺘ ﹾﻐ ﹶﻔﺭ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬‬
‫ﻓﹶﺎ ‪‬‬
‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻔﺴﺎﺩ‬ ‫ﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃ ‪‬‬ ‫ﺒﻴ‪‬ﻥ ﺍﻟﺤ ﱡ‬ ‫ﻥ ﺠﻤﻴﻊ ﺍﻟﻤﻌﺎﺼﻲ ﻭﺍﻟﺫﻨﻭﺏ‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻴﺔ ‪ .64‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ‪‬‬
‫ﺕ‬
‫ﻕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ﹶﻟ ﹶﻔﺴ‪‬ﺩ‪ ‬ﹾ‬
‫ﺤﱡ‬ ‫ﺍﻟﻤﺎﺩﻱ ﻭﺍﻟﻤﻌﻨﻭﻱ ﻓﻲ ﻗﻭﻟﻪ‪ } :‬ﻭﹶﻟ ‪‬ﻭ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ﺍ ﹾﻟ ‪‬‬ ‫ﺩﺍﺨﻠ ﹲﺔ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻅﻠﻡ ﺍﻟﻜﺒﻴﺭﺓ‪ ،‬ﻓﺎﻟﻅﻠﻡ ﻫﻭ ﺍﻟﺸﺠﺭﺓ ﺍﻟﺨﺒﻴﺜﺔ ﺍﻟﺘﻲ‬
‫ﻥ‬
‫ﻋ‪‬‬‫ل َﺃ ﹶﺘ ‪‬ﻴﻨﹶﺎ ‪‬ﻫ ‪‬ﻡ ِﺒ ِﺫ ﹾﻜ ِﺭ ِﻫ ‪‬ﻡ ﹶﻓ ‪‬ﻬ ‪‬ﻡ ‪‬‬
‫ﻥ ‪‬ﺒ ْ‬ ‫ﻥ ﻓِﻴ ِﻬ ‪‬‬
‫ﺽ ‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﻷ ‪‬ﺭ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َ‬ ‫ﺴ ‪‬ﻤﻭ‪‬ﺍ ﹸ‬ ‫ﺍﻟ ‪‬‬ ‫ﺘﺘﻔﺭﻉ ﻤﻨﻬﺎ ﺍﻟﻤﻌﺎﺼﻲ ﺍﻟﻜﺒﻴﺭﺓ ﻭﺍﻟﺼﻐﻴﺭﺓ ﻋﻠﻰ ﺤ ٍﺩ ﺴﻭﺍﺀ‪ .‬ﻭﻤﻥ‬
‫ﻥ{ ﺍﻟﻤﺅﻤﻨﻭﻥ‪ ،‬ﺍﻵﻴﺔ ‪.71‬‬ ‫ِﺫ ﹾﻜ ِﺭ ِﻫ ‪‬ﻡ ‪‬ﻤ ‪‬ﻌ ِﺭﻀ‪‬ﻭ ‪‬‬ ‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻭﻗﻭﻉ ﻓﻲ‬ ‫ﻫﻨﺎ ﺒﻴ‪‬ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃ ‪‬‬
‫ﻭﻗﺩ ﺃﻭﺠﺯ ﺸﻴﺦ ﺍﻟﻤﻔﺴﺭﻴﻥ ﻤﻌﻨﻰ ﻫﺫﻩ ﺍﻵﻴﺔ ﺒﻘﻭﻟﻪ‪" :‬ﻴﻘﻭل‬ ‫ﺍﻟﻅﻠﻡ ﻻ ﻤﺤﺎﻟﺔ‪ ،‬ﻭﺫﻟﻙ ﻓﻲ ﻤﻌﺭﺽ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺘﺤﻭﻴل ﺍﻟﻘﺒﻠﺔ‬
‫ﺘﻌﺎﻟﻰ ﺫﻜﺭﻩ‪ :‬ﻭﻟﻭ ﻋﻠﻡ ﺍﻟﺭ‪‬ﺏ ﺘﻌﺎﻟﻰ ﺫﻜﺭﻩ ﺒﻤﺎ ﻴﻬﻭﻯ ﻫﺅﻻﺀ‬ ‫ﻭﻤﺎ ﺠﺭﻯ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺍﻟﻴﻬﻭﺩ ﻤﻥ ﺤﺩﻴﺙ‪،‬‬
‫ﺍﻟﻤﺸﺭﻜﻭﻥ ﻭﺃﺠﺭﻯ ﺍﻟﺘﺩﺒﻴﺭ ﻋﻠﻰ ﻤﺸﻴﺌﺘﻬﻡ ﻭﺇﺭﺍﺩﺘﻬﻡ ﻭﺘﺭﻙ ﺍﻟﺤﻕ‬ ‫ﺕ‬‫ﻥ َﺃ ﹶﺘ ‪‬ﻴ ﹶ‬
‫ﻓﻘﺎل ﺘﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ ﻤﺤﻤﺩ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪} :-‬ﻭ‪‬ﹶﻟﺌِ ‪‬‬
‫ﺍﻟﺫﻱ ﻫﻡ ﻟﻪ ﻜﺎﺭﻫﻭﻥ ﻟﻔﺴﺩﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻤﻥ ﻓﻴﻬﻥ‪،‬‬ ‫ﺕ ِﺒﺘﹶﺎ ِﺒ ٍﻊ‬‫ﺏ ِﺒ ﹸﻜلﱢ ﺁ ‪‬ﻴ ٍﺔ ﻤ‪‬ﺎ ﹶﺘ ِﺒﻌ‪‬ﻭﺍ ﻗِ ‪‬ﺒﹶﻠ ﹶﺘﻙ‪ ‬ﻭﻤ‪‬ﺎ َﺃ ﹾﻨ ﹶ‬ ‫ﻥ ﺃُﻭﺘﹸﻭﺍ ﺍﻟ ِﻜﺘﹶﺎ ‪‬‬ ‫ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻭﺫﻟﻙ ﺃﻨﻬﻡ ﻻ ﻴﻌﺭﻓﻭﻥ ﻋﻭﺍﻗﺏ ﺍﻷﻤﻭﺭ ﻭﺍﻟﺼﺤﻴﺢ ﻤﻥ ﺍﻟﺘﺩﺒﻴﺭ‬ ‫ﻥ‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ِﻤ ‪‬‬‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬
‫ﺽ ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ﻗِ ‪‬ﺒﹶﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻡ ِﺒﺘﹶﺎ ِﺒ ٍﻊ ﻗِ ‪‬ﺒﹶﻠ ﹶﺔ ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﻭﺍﻟﻔﺎﺴﺩ‪ ،‬ﻓﻠﻭ ﻜﺎﻨﺕ ﺍﻷﻤﻭﺭ ﺠﺎﺭﻴﺔ ﻋﻠﻰ ﻤﺸﻴﺌﺘﻬﻡ ﻭﺃﻫﻭﺍﺌﻬﻡ ﻤﻊ‬ ‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻥ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﻙ ﺇِﺫﹰﺍ ﹶﻟ ِﻤ ‪‬‬
‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﺇ ﱠﻨ ‪‬‬
‫ﻙ ِﻤ ‪‬‬ ‫‪‬ﺒ ‪‬ﻌ ِﺩ ﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﺇﻴﺜﺎﺭ ﺃﻜﺜﺭﻫﻡ ﺍﻟﺒﺎﻁل ﻋﻠﻰ ﺍﻟﺤﻕ ﻟﻡ ﺘﻘﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬ ‫ﻑ ﻟﻠﺴﺎﻤﻌﻴﻥ ﻭﺘﺤﺫﻴ ‪‬ﺭ‬ ‫‪ .145‬ﻴﻘﻭل ﺍﻟﺸﻴﺦ ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ‪" :‬ﻭﻓﻴﻪ ﻟﻁ ﹲ‬
‫ﻭﻤﻥ ﻓﻴﻬﻥ ﻤﻥ ﺨﻠﻕ ﺍﷲ‪ ،‬ﻷﻥ ﺫﻟﻙ ﻗﺎﻡ ﺒﺎﻟﺤﻕ‪ .‬ﻭﺒﻨﺤﻭ ﺍﻟﺫﻱ ﻗﻠﻨﺎ‬ ‫ﻥ ﻤﻥ ﻟﻴﺱ ﻤﻥ ﺸﺄﻨﻪ ﺫﻟﻙ ﺇﺫﺍ ﻨﹸﻬﻲ ﻋﻨﻪ‬ ‫ﻟﻬﻡ ﻤﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻬﻭﻯ ﻓﺈ ‪‬‬

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 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﺩﻭﻥ ﻏﻴﺭﻩ")‪.(36‬‬
‫ﻭﻨﺤﻥ ﻭﺇﻥ ﻜﻨﺎ ﻨﻜﻥ ﻜل ﺍﻹﺠﻼل ﻭﺍﻟﺘﻘﺩﻴﺭ ﻻﺒﻥ ﺠﺭﻴ ٍﺭ‬
‫ﺍﻟﻁﺒﺭﻱ –ﺭﺤﻤﻪ ﺍﷲ‪ -‬ﻭﻨﻘﺩﺭ ﻟﻪ ﻤﺎ ﺭﺠ‪‬ﺢ ﻟﻜﻨﻨﺎ ﻨﺭﻯ ﺃﻥ ﺍﻟﺘﺄﻭﻴل‬
‫ﺍﻟﺫﻱ ﺒﺩﺃ ﺒﻪ ﻫﻭ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻨﻀﻭﻱ ﺘﺤﺘﻪ ﺍﻟﺘﺄﻭﻴل‬
‫ﺍﻟﺜﺎﻨﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻬﻭﻯ ﺇﻥ ﺃﺼﺒﺢ ﻫﻭ ﺍﻟﺩﻴﻥ ﺍﻟﻤﺘﺒﻊ ﺍﻟﺫﻱ ﻻ ﻴﺭﻯ‬
‫ﺸﻴﺌﹰﺎ ﺇﻻ ﺭﻜﺒﻪ ﻓﻌﻨﺩ ﺫﻟﻙ ﻴﻜﻭﻥ ﺍﻟﻤﻌﺒﻭﺩ ﻫﻭ ﺍﻟﻬﻭﻯ ﺍﻟﺴﺎﻗﻁ ﺍﻟﺫﻱ‬
‫ﻴﺘﺭﺩﻯ ﺃﻤﺎﻡ ﺍﻟﺤﻕ ﺍﻟﺜﺎﺒﺕ‪ .‬ﻴﻘﻭل ﺍﻟﺯﻤﺨﺸﺭﻱ‪" :‬ﺃﻱ ﻫﻭ ﻤﻁﻭﺍﻉ‬
‫ﻟﻬﻭﻯ ﺍﻟﻨﻔﺱ ﻴﺘﺒﻊ ﻤﺎ ﺘﺩﻋﻭﻩ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺄﻨﻪ ﻴﻌﺒﺩﻩ ﻜﻤﺎ ﻴﻌﺒﺩ ﺍﻟﺭﺠل‬
‫ﺇﻟﻬﻪ")‪.(37‬‬
‫ﻓﻲ ﺫﻟﻙ ﻗﺎل ﺃﻫل ﺍﻟﺘﺄﻭﻴل")‪ .(34‬ﻭﻫﻨﺎ ﻴﺤﻠﻭ ﻟﻠﻤﺭﺀ ﺃﻥ ﻴﺘﺴﺎﺀل‬
‫ﻋﻥ ﺴﺭ ﻫﺫﺍ ﺍﻟﺭﺒﻁ ﻭﺍﻻﻗﺘﺭﺍﻥ ﺍﻟﺸﺭﻁﻲ ﺒﻴﻥ ﻓﺴﺎﺩ ﺍﻟﻨﻔﻭﺱ‬
‫ﻭﻓﺴﺎﺩ ﺍﻟﻨﻭﺍﻤﻴﺱ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻓﻴﻤﺎ ﻟﻭ ﺍﺘﺒﻊ ﺍﻟﺤﻕ ﺃﻫﻭﺍﺀﻫﻡ‬
‫ﺍﻟﺯﺍﺌﻔﺔ‪ ،‬ﻓﻴﺠﻴﺏ ﺍﻟﺸﻴﺦ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪" :‬ﻭﻭﺠﻪ ﺍﻟﻤﻼﺯﻤﺔ ﺒﻴﻥ ﻓﺴﺎﺩ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻓﺴﺎﺩ ﺍﻟﻨﺎﺱ ﻭﺒﻴﻥ ﻜﻭﻥ ﺍﻟﺤﻕ ﺠﺎﺭﻴﹰﺎ ﻋﻠﻰ‬
‫ﻥ ﺃﻫﻭﺍﺀﻫﻡ ﺸﺘﻰ؛ ﻓﻤﻨﻬﺎ‬ ‫ﺃﻫﻭﺍﺀ ﺍﻟﻤﺸﺭﻜﻴﻥ ﻓﻲ ﺍﻟﺤﻘﺎﺌﻕ ﻫﻭ ﺃ ‪‬‬
‫ل ﺒﺎﻟﺸﺭﻙ‪،‬‬‫ﺍﻟﻤﺘﻔﻕ ﻭﺃﻜﺜﺭﻫﺎ ﻤﺨﺘﻠﻑ‪ ،‬ﻭﺃﻜﺜﺭ ﺍﺘﻔﺎﻕ ﺃﻫﻭﺍﺌﻬﻡ ﺤﺎﺼ ٌ‬
‫ﻓﻠﻭ ﻜﺎﻥ ﺍﻟﺤﻕ ﺍﻟﺜﺎﺒﺕ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻤﻭﺍﻓﻘﹰﺎ ﻟﻤﺯﺍﻋﻤﻬﻡ ﻻﺨﺘﻠﺕ‬
‫ﺃﺼﻭل ﺍﻨﺘﻅﺎﻡ ﺍﻟﻌﻭﺍﻟﻡ")‪.(35‬‬

‫‪.5‬ﺍﻟﻔﺭﻁ ﻭﺍﻟﺘﺭﺩﻱ‬ ‫‪.4‬ﺍﺨﺘﻼل ﺍﻟﻤﻭﺍﺯﻴﻥ ﻓﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ‬

‫ﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺘﺭﺩﻱ‬ ‫ﺒﻴ‪‬ﻥ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃ ‪‬‬ ‫ﻥ‬‫ﺃﺸﺎﺭ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻓﻲ ﻤﻭﻀﻌﻴﻥ ﻤﻥ ﻜﺘﺎﺒﻪ ﺇﻟﻰ ﺃ ‪‬‬
‫ﻏ ﹶﻔ ﹾﻠﻨﹶﺎ‬
‫ﻥ َﺃ ﹾ‬
‫ﻁ ‪‬ﻊ ‪‬ﻤ ‪‬‬
‫ﻭﺍﻟﻀﻴﺎﻉ ﻭﺍﻹﺴﺭﺍﻑ ﻓﻲ ﺍﻟﻤﻌﺎﺼﻲ‪ ،‬ﻓﻘﺎل‪} :‬ﻭ‪‬ﻻ ﹸﺘ ِ‬ ‫ﺍﻟﻬﻭﻯ ﻗﺩ ﻴﺼﺒﺢ ﺇﻟﻬﹰﺎ ﻴ‪‬ﻌﺒﺩ ﻤﻥ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺫﻟﻙ ﻋﻨﺩﻤﺎ ﻴﺘﻤﺎﺩﻯ‬
‫ﻥ َﺃ ‪‬ﻤ ‪‬ﺭ ‪‬ﻩ ﹸﻓﺭ‪‬ﻁﹰﺎ{ ﺍﻟﻜﻬﻑ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻥ ِﺫ ﹾﻜ ِﺭﻨﹶﺎ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻋ‪‬‬‫ﹶﻗ ﹾﻠ ‪‬ﺒ ‪‬ﻪ ‪‬‬ ‫ﻫﺫﺍ ﺍﻟﻬﻭﻯ ﺒﺼﺎﺤﺒﻪ‪ ،‬ﻭﻴﺼﺒﺢ ﻫﻭ ﺍﻟﻤﻘﻴﺎﺱ ﻭﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻭﺤﻴﺩ ﻓﻲ‬
‫‪ .28‬ﻴﻘﻭل ﺍﻟﺭﺍﻏﺏ‪" :‬ﻭﺍﻹﻓﺭﺍﻁ ﺃﻥ ﻴ‪‬ﺴﺭﻑ ﻓﻲ ﺍﻟﺘﻘﺩﻡ‪ ،‬ﻭﺍﻟﺘﻔﺭﻴﻁ‬ ‫ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻜﻠﻬﺎ‪ ،‬ﻓﻌﻨﺩ ﺫﻟﻙ ﻴﺘﻤﺭﺩ ﻋﻠﻰ ﺼﺎﺤﺒﻪ‬
‫ﻥ َﺃ ‪‬ﻤ ‪‬ﺭ ‪‬ﻩ ﹸﻓ ‪‬ﺭﻁﹰﺎ(ﺃﻱ ﺇﺴﺭﺍﻓ ﹰﺎ‬ ‫ﺃﻥ ﻴﻘﺼﺭ ﻓﻲ ﺍﻟ ﹶﻔﺭ‪‬ﻁ‪ .‬ﻭﻗﻭﻟﻪ‪ ) :‬ﻭﻜﹶﺎ ‪‬‬ ‫ﺨ ﹶﺫ ﺇِﹶﻟﻬ‪ ‬ﻪ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ‬
‫ﻥ ﺍ ﱠﺘ ﹶ‬ ‫ﻭﻴﺼﺒﺢ ﻋﺒﺩﹰﺍ ﻟﻪ‪ .‬ﻴﻘﻭل ﺘﻌﺎﻟﻰ‪َ} :‬ﺃﺭ‪َ‬ﺃ ‪‬ﻴ ﹶ‬
‫ﺕ ‪‬ﻤ ‪‬‬
‫ﻭﺘﻀﻴﻴﻌﹰﺎ")‪ .(38‬ﻭﺍﻵﻴﺔ ﺠﺎﺀﺕ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﻭﺼﻴﺔ ﻟﻠﻨﺒﻲ‪ -‬ﺼﻠﻰ‬ ‫ﺕ‬‫ﻼ{ ﺍﻟﻔﺭﻗﺎﻥ‪ ،‬ﺍﻵﻴﺔ ‪ .43‬ﻭﻴﻘﻭل‪َ} :‬ﺃ ﹶﻓﺭ‪َ‬ﺃ ‪‬ﻴ ﹶ‬ ‫ﻥ ﻋ‪‬ﹶﻠ ‪‬ﻴﻪِ ‪‬ﻭﻜِﻴ ﹰ‬‫ﺕ ﹶﺘﻜﹸﻭ ‪‬‬ ‫َﺃ ﹶﻓَﺄ ﹾﻨ ﹶ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﺒﺄﻥ ﻴﺼﺒﺭ ﻨﻔﺴﻪ ﻤﻊ ﺍﻟﺫﻴﻥ ﻴﺩﻋﻭﻥ ﺭﺒﻬﻡ‬ ‫ﺴ ‪‬ﻤ ِﻌ ِﻪ‬
‫ﻋﻠﹶﻰ ‪‬‬ ‫ﺨ ﹶﺘﻡ‪ ‬‬ ‫ﻋ ﹾﻠ ٍﻡ ﻭ‪ ‬ﹶ‬
‫ﻋﻠﹶﻰ ِ‬ ‫ﺨ ﹶﺫ ﺇِﹶﻟﻬ‪ ‬ﻪ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﻭ‪َ‬ﺃﻀ‪‬ﱠﻠ ‪‬ﻪ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬‬‫ﻥ ﺍ ﱠﺘ ﹶ‬
‫‪‬ﻤ ‪‬‬
‫ﺒﺎﻟﻐﺩﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻴﺭﻴﺩﻭﻥ ﻭﺠﻬﻪ‪ ،‬ﻭﻫﻲ ﺘﻨﻬﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﺍﻟﱠﻠ ِﻪ َﺃﻓﹶﻼ‬ ‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِﻪ ِﻤ ‪‬‬
‫ﻏﺸﹶﺎ ‪‬ﻭ ﹰﺓ ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺼ ِﺭ ِﻩ ِ‬
‫ﻋﻠﹶﻰ ‪‬ﺒ ‪‬‬ ‫ل ‪‬‬ ‫ﻭ‪ ‬ﹶﻗ ﹾﻠﺒِﻪِ ﻭ‪‬ﺠ‪‬ﻌ‪َ ‬‬
‫ﺍﻟﻤﺸﺭﻜﻴﻥ ﻭﺍﺨﺘﻼل ﻤﻘﺎﻴﻴﺴﻬﻡ ﻓﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺍﻷﺸﻴﺎﺀ‬ ‫ﻥ{ ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺔ ‪.23‬‬ ‫ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬
‫ﻭﻨﻅﺭﻫﻡ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺍﻟﻜﺒﺭ ﻭﺍﻟﻐﺭﻭﺭ‪ ،‬ﻭﺘﺼﻭﺭ ﺤﺎﻟﻬﻡ ﺒﺄﻨﻪ‬ ‫ﻭﺘﺼﻭﺭ ﻫﺎﺘﺎﻥ ﺍﻵﻴﺘﺎﻥ ﺤﺎﻟ ﹰﺔ ﻤﺯﺭﻴ ﹰﺔ ﻟﺒﻌﺽ ﺍﻟﻨﻔﻭﺱ ﺍﻟﺘﻲ‬
‫ﻥ‬‫ل ﻭﺩﻻﻻﺕ‪ ،‬ﻤﻤﺎ ﻴﺅﻜﺩ ﺃ ‪‬‬ ‫) ﹸﻓﺭ‪‬ﻁﹰﺎ( ﺒﻜل ﻤﺎ ﻟﻬﺫﻩ ﺍﻟﻜﻠﻤﺔ ﻤﻥ ﻅﻼ ٍ‬ ‫ﺘﻤﺭﺩﺕ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻴﻴﺭ ﻭﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻭﺍﺯﻴﻥ ﺍﻟﺴﻤﺎﻭﻴﺔ ﻭﺃﺼﺒﺤﺕ‬
‫ﻫﺫﺍ ﺍﻟﺘﻔﺭﻴﻁ ﻻﺯﻡ ﻻﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺍﻟﻤﺫﻤﻭﻡ‪ .‬ﻴﻘﻭل ﺍﻟﺸﻴﺦ ﺍﺒﻥ‬ ‫ﻋﺒﻴﺩﹰﺍ ﻟﻬﻭﻯ ﺍﻟﻨﻔﺱ ﺍﻟﻤﺘﺠﺭﺩﺓ ﻤﻥ ﻜل ﺍﻟﻀﻭﺍﺒﻁ‪ ،‬ﻓﺎﺘﺒﻌﺕ‬
‫ﻋﻁﻴﺔ‪" :‬ﻭ )ﺍﻟ ﹸﻔﺭ‪‬ﻁ( ﻴﺤﺘﻤل ﺃﻥ ﻴﻜﻭﻥ ﺒﻤﻌﻨﻰ ﺍﻟﺘﻔﺭﻴﻁ ﻭﺍﻟﺘﻀﻴﻴﻊ‪،‬‬ ‫ﺍﻟﺸﻬﻭﺍﺕ ﻭﺍﻟﻠﺫﺍﺕ ﺍﻟﻌﺎﺠﻠﺔ ﺤﺘﻰ ﺃﺼﺒﺢ ﺍﻟﻬﻭﻯ ﺇﻟﻬﹰﺎ ﻤﻥ ﺩﻭﻥ‬
‫ﺃﻱ ﺃﻤﺭﻩ ﺍﻟﺫﻱ ﻴﺠﺏ ﺃﻥ ﻴﻠﺘﺯﻡ‪ ،‬ﻭﻴﺤﺘﻤل ﺃﻥ ﻴﻜﻭﻥ ﺒﻤﻌﻨﻰ‬ ‫ﺨ ﹶﺫ‬
‫ﻥ ﺍ ﱠﺘ ﹶ‬‫ﺕ ‪‬ﻤ ِ‬ ‫ﺍﷲ‪ .‬ﻴﻘﻭل ﺸﻴﺦ ﺍﻟﻤﻔﺴﺭﻴﻥ ﻋﻨﺩ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪َ) :‬ﺃ ﹶﻓﺭ‪َ‬ﺃ ‪‬ﻴ ﹶ‬
‫ﺍﻹﻓﺭﺍﻁ ﻭﺍﻹﺴﺭﺍﻑ‪ ،‬ﺃﻱ ﺃﻤﺭﻩ ﻭﻫﻭﺍﻩ ﺍﻟﺫﻱ ﻫﻭ ﺒﺴﺒﻴﻠﻪ‪ ،‬ﻭﻗﺩ‬ ‫ﺇِﹶﻟﻬ‪ ‬ﻪ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ(‪" :‬ﺍﺨﺘﻠﻑ ﺃﻫل ﺍﻟﺘﺄﻭﻴل ﻓﻲ ﺘﺄﻭﻴﻠﻬﺎ‪ ،‬ﻓﻘﺎل ﺒﻌﻀﻬﻡ‪:‬‬
‫ﻓﺴ‪‬ﺭ ﺍﻟﻤﺘﺄﻭﻟﻭﻥ ﺒﺎﻟﻌﺒﺎﺭﺘﻴﻥ‪ ،‬ﺃﻋﻨﻲ‪ ،‬ﺍﻟﺘﻀﻴﻴﻊ ﻭﺍﻹﺴﺭﺍﻑ")‪.(39‬‬ ‫ﻤﻌﻨﻰ ﺫﻟﻙ‪ :‬ﺃﻓﺭﺃﻴﺕ ﻤﻥ ﺍﺘﺨﺫ ﺩﻴﻨﻪ ﺒﻬﻭﺍﻩ‪ ،‬ﻓﻼ ﻴﻬﻭﻯ ﺸﻴﺌﹰﺎ ﺇﻻ‬
‫ﻭﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ﻓﻲ ﺫﻜﺭ ﻗﺼﺔ ﺴﻴﺩﻨﺎ ﻤﻭﺴﻰ‪ -‬ﻋﻠﻴﻪ‬ ‫ﺭﻜﺒﻪ ﻷﻨﻪ ﻻ ﻴﺅﻤﻥ ﺒﺎﷲ‪ ،‬ﻭﻻ ﻴ‪‬ﺤﺭﻡ ﻤﺎ ﺤ‪‬ﺭﻡ‪ ،‬ﻭﻻ ﻴ‪‬ﺤل ﻤﺎ ﺃﺤل‪،‬‬
‫ﻻ‬‫ﺍﻟﺴﻼﻡ‪ -‬ﻤﻊ ﻓﺭﻋﻭﻥ ﻨﺠﺩ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ِ} :‬ﺇ ﱠﻨﻨِﻲ َﺃﻨﹶﺎ ﺍﻟﻠﱠ ‪‬ﻪ ﻻ ﺇِﹶﻟﻪ‪ِ ‬ﺇ ﱠ‬ ‫ﺇﻨﹼﻤﺎ ﺩﻴﻨﻪ ﻤﺎ ﻫﻭﻴﺘﻪ ﻨﻔﺴﻪ ﻴﻌﻤل ﺒﻪ‪ ،‬ﻓﻌﻥ ﻗﺘﺎﺩﺓ‪ :‬ﻗﺎل‪ :‬ﻻ ﻴﻬﻭﻯ‬
‫ﻥ ﺍﻟﺴ‪‬ﺎﻋ‪ ‬ﹶﺔ ﺁ ِﺘ ‪‬ﻴ ﹲﺔ َﺃﻜﹶﺎ ‪‬ﺩ‬ ‫ﻋ ‪‬ﺒ ‪‬ﺩﻨِﻲ ﻭ‪َ‬ﺃﻗِ ‪‬ﻡ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ِﻟ ِﺫ ﹾﻜﺭِﻱ )‪ِ (14‬ﺇ ‪‬‬
‫َﺃﻨﹶﺎ ﻓﹶﺎ ‪‬‬ ‫ﺸﻴﺌﹰﺎ ﺇﻻ ﺭﻜﺒﻪ‪ ،‬ﻻ ﻴﺨﺎﻑ ﺍﷲ‪ .‬ﻭﻗﺎل ﺁﺨﺭﻭﻥ‪ :‬ﺒل ﻤﻌﻨﻰ ﺫﻟﻙ‪:‬‬
‫ﻥ‬‫ﻋ ﹾﻨﻬ‪‬ﺎ ‪‬ﻤ ‪‬‬ ‫ﻙ ‪‬‬ ‫ﺼﺩ‪‬ﻨﱠ ‪‬‬ ‫ﺴﻌ‪‬ﻰ )‪ (15‬ﻓﹶﻼ ‪‬ﻴ ‪‬‬ ‫ﺠﺯ‪‬ﻯ ﹸﻜلﱡ ﹶﻨ ﹾﻔﺱٍ ِﺒﻤ‪‬ﺎ ﹶﺘ ‪‬‬
‫ﺨﻔِﻴﻬ‪‬ﺎ ِﻟ ﹸﺘ ‪‬‬ ‫ُﺃ ﹾ‬ ‫ﺴ ‪‬ﻪ ﻤﻥ ﺸﻲﺀ‪.‬‬ ‫ﺃﻓﺭﺃﻴﺕ ﻤﻥ ﺍﺘﺨﺫ ﻤﻌﺒﻭﺩﻩ ﻤﺎ ﻫﻭﻴﺕ ﻋﺒﺎ ‪‬ﺩﺘﹶﻪ ﻨﻔ ‪‬‬
‫ﻥ ِﺒﻬ‪‬ﺎ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﹶﻓ ﹶﺘ ‪‬ﺭﺩ‪‬ﻯ{ ﻁﻪ‪ ،‬ﺍﻵﻴﺎﺕ ‪ .16-14‬ﻓﻬﺫﻩ‬ ‫ﻻ ‪‬ﻴ ْﺅ ِﻤ ‪‬‬ ‫ﻓﻌﻥ ﺴﻌﻴﺩ ﻗﺎل‪ :‬ﻜﺎﻨﺕ ﻗﺭﻴﺵ ﺘﻌﺒﺩ ﺍﻟﻌِﺯﻯ –ﻭﻫﻭ ﺤﺠﺭ ﺃﺒﻴﺽ‪-‬‬
‫ﺍﻵﻴﺔ ﺍﻷﺨﻴﺭﺓ ﺼﺭﻴﺤﺔ ﻓﻲ ﺃﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺘﺭﺩﻱ‬ ‫ﺤﻴﻨﹰﺎ ﻤﻥ ﺍﻟﺩﻫﺭ‪ ،‬ﻓﺈﺫﺍ ﻭﺠﺩﻭﺍ ﻤﺎ ﻫﻭ ﺃﺤﺴﻥ ﻤﻨﻪ ﻁﺭﺤﻭﺍ ﺍﻷﻭل‬
‫ﻥ ﻤﻥ‬ ‫ﻭﺍﻟﻬﻼﻙ ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺘﺭﺩﻱ ﺩﻨﻴﻭﻴﹰﺎ ﺃﻡ ﺃﺨﺭﻭﻴﺎﹰ‪ ،‬ﻓﺈ ‪‬‬ ‫ﻭﻋﺒﺩﻭﺍ ﺍﻵﺨﺭ ﻓﺄﻨﺯل ﺍﷲ ﺍﻵﻴﺔ‪ .‬ﻭﺃﻭﻟﻰ ﺍﻟﺘﺄﻭﻴﻠﻴﻥ ﻓﻲ ﺫﻟﻙ‬
‫ﺸﺄﻥ ﻫﺫﺍ ﺍﻟﺘﺭﺩﻱ ﻭﺍﻟﺨﺴﺭﺍﻥ ﺃﻥ ﻴﻔﻘﺩ ﺍﻹﻨﺴﺎﻥ ﻭﻻﻴﺔ ﺍﷲ‬ ‫ﺒﺎﻟﺼﻭﺍﺏ‪ :‬ﻗﻭل ﻤﻥ ﻗﺎل‪ :‬ﻤﻌﻨﻰ ﺫﻟﻙ‪ :‬ﺃﻓﺭﺃﻴﺕ ﻴﺎ ﻤﺤﻤﺩ ﻤﻥ‬
‫ﻕ‬‫ﺤﱢ‬ ‫ﻙ ﺒِﺎ ﹾﻟ ‪‬‬ ‫ﺴ ﹾﻠﻨﹶﺎ ‪‬‬
‫ﻭﻨﺼﺭﺘﻪ ﻓﻲ ﺍﻟﺩﻨﻴﺎ‪ ،‬ﺤﻴﺙ ﻴﻘﻭل ﺘﻌﺎﻟﻰ‪ِ} :‬ﺇﻨﱠﺎ َﺃ ‪‬ﺭ ‪‬‬ ‫ﺍﺘﺨﺫ ﻤﻌﺒﻭﺩﻩ ﻫﻭﺍﻩ‪ ،‬ﻓﻴﻌﺒﺩ ﻤﺎ ﻫﻭﻱ ﻤﻥ ﺸﻲ ٍﺀ ﺩﻭﻥ ﺇﻟﻪ ﺍﻟﺤﻕ‬
‫ﻥ‬‫ﺠﺤِﻴ ِﻡ )‪ (119‬ﻭﹶﻟ ‪‬‬ ‫ﺏ ﺍ ﹾﻟ ‪‬‬
‫ﺼﺤ‪‬ﺎ ِ‬
‫ﻥ َﺃ ‪‬‬‫ﻋ‪‬‬ ‫ل ‪‬‬ ‫ﺴَﺄ ُ‬
‫‪‬ﺒﺸِﻴﺭﹰﺍ ﻭ‪ ‬ﹶﻨﺫِﻴﺭﺍﹰ ﻭ‪‬ﻻ ﹸﺘ ‪‬‬ ‫ﺍﻟﺫﻱ ﻟﻪ ﺍﻷُﻟﻭﻫﺔ ﻤﻥ ﻜل ﺸﻲﺀ ﻷﻥ ﺫﻟﻙ ﻫﻭ ﺍﻟﻅﺎﻫﺭ ﻤﻥ ﻤﻌﻨﺎﻩ‬

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‫ﺍﻵﻴﺔ ‪ .28‬ﻭﻫﺫﻩ ﺍﻟﻤﺴﺎﻟﻙ ﺘﺤﻤﻲ ﺸﺨﺼﻴﺔ ﺍﻟﻔﺭﺩ ﻤﻥ ﺍﻟﺘﺒﻌﻴﺔ‬
‫ﺍﻟﻌﻤﻴﺎﺀ ﻟﻸﻫﻭﺍﺀ ﺍﻟﺯﺍﺌﻔﺔ‪ .‬ﻭﻗﺩ ﺫﻜﺭ ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ ﻁﺭﺍﺌﻕ ﺴﺒﻌﹰﺎ‬
‫ﻟﻤﺠﺎﻫﺩﺓ ﺍﻟﻬﻭﻯ ﺘﺼﻠﺢ ﺃﻥ ﺘﻜﻭﻥ ﺃﺴﺎﻟﻴﺏ ﻭﻗﺎﺌﻴﺔ ﺘﻤﻨﻊ ﻤﻥ ﺍﺘﺒﺎﻉ‬
‫ﺍﻟﻬﻭﻯ ﺍﻟﻤﺫﻤﻭﻡ ﻭﻫﻲ –ﻜﻤﺎ ﻴﺭﺍﻫﺎ‪" -‬ﺍﻟﺘﻔﻜﺭ ﻓﻲ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻟﻡ‬
‫ﻴﺨﻠﻕ ﻟﻠﻬﻭﻯ‪ ،‬ﻭﺇﻨﹼﻤﺎ ﻟﻠﻨﻅﺭ ﻓﻲ ﺍﻟﻌﻭﺍﻗﺏ ﻭﺍﻟﻌﻤل ﻟﻶﺠل‪ .‬ﻭﺃﻥ‬
‫ﻴﺘﻔﻜﺭ ﻓﻲ ﻋﻭﺍﻗﺏ ﺍﻟﻬﻭﻯ‪ ،‬ﻭﺃﻥ ﻴﺘﺼﻭﺭ ﺍﻟﻌﺎﻗل ﺇﻨﻘﻀﺎﺀ ﻏﺭﻀﻪ‬
‫ﻤﻥ ﻫﻭﺍﻩ‪ ،‬ﺜ ‪‬ﻡ ﻴﺘﺼﻭﺭ ﺍﻷﺫﻯ ﺍﻟﺤﺎﺼل ﻋﻘﻴﺏ ﺍﻟﻠﺫﺓ‪ ،‬ﻭﺃﻥ ﻴﺘﺼﻭﺭ‬
‫ﺫﻟﻙ ﻓﻲ ﺤﻕ ﻏﻴﺭﻩ ﺜ ‪‬ﻡ ﻴﺘﻠﻤﺢ ﻋﺎﻗﺒﺘﻪ ﺒﻔﻜﺭﻩ‪ ،‬ﻭﺍﻥ ﻴﺘﻔﻜﺭ ﻓﻴﻤﺎ‬
‫ﻴﻁﻠﺒﻪ ﻤﻥ ﺍﻟﻠﺫﺍﺕ ﻭﺃﻥ ﻴﺘﺩﺒﺭ ﻋ ‪‬ﺯ ﺍﻟﻐﻠﺒﺔ ﻭﺫل ﺍﻟﻘﻬﺭ‪ ،‬ﻭﺃﻥ ﻴﺘﻔﻜﺭ‬
‫ﻓﻲ ﻓﺎﺌﺩﺓ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﻬﻭﻯ ﻤﻥ ﺍﻜﺘﺴﺎﺏ ﺍﻟﺫﻜﺭ ﺍﻟﺠﻤﻴل ﻓﻲ ﺍﻟﺩﻨﻴﺎ‬
‫ﻭﺴﻼﻤﺔ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻌﺭﺽ ﻭﺍﻷﺠﺭ ﻓﻲ ﺍﻵﺨﺭﺓ")‪.(41‬‬
‫ﻭﻗﺩ ﺘﺘﻌﺩﺩ ﺍﻵﺭﺍﺀ ﻓﻲ ﺘﺤﺩﻴﺩ ﻁﺭﻕ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻟﻬﻭﻯ ﺃﻭ‬
‫ﻥ ﻁﺭﻕ ﺍﻟﻭﻗﺎﻴﺔ‬ ‫ﺠﻬﺎﺩ ﺍﻟﻨﻔﺱ ﻓﻴﻪ‪ ،‬ﻟﻜﻨﹼﻪ ﻻ ﺒ ‪‬ﺩ ﻤﻥ ﺍﻟﺘﻘﺭﻴﺭ ﻫﻨﺎ ﺃ ‪‬‬
‫ﺍﻟﻘﺭﺁﻨﻴﺔ ﻤﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻫﻲ ﺫﺍﺘﻬﺎ ﻁﺭﻕ ﻤﻌﺎﻟﺠﺔ ﺃﺴﺒﺎﺒﻪ‪ -‬ﺍﻟﺘﻲ‬
‫ﺘﻘﺩﻤﺕ‪ -‬ﻓﺎﻟﺠﻬل ﻋﻼﺠﻪ ﺍﻟﻌﻠﻡ ﻭﺍﻹﻋﺭﺍﺽ ﻋﻼﺠﻪ ﺍﻹﻗﺒﺎل‬
‫ﻭﺍﻻﺴﺘﻘﺎﻤﺔ‪ ،‬ﻭﻤﻭﺍﻻﺓ ﺍﻟﻌﺼﺎﺓ ﻭﺍﻟﻜﺎﻓﺭﻴﻥ ﻴﻘﺎﺒﻠﻬﺎ ﻤﻭﺍﻻﺓ ﺍﷲ‬
‫ﻭﺭﺴﻭﻟﻪ ﻭﺍﻟﻤﺅﻤﻨﻴﻥ‪ ،‬ﻭﺇﻴﺜﺎﺭ ﺍﻟﺩﻨﻴﺎ ﻴﻘﺎﺒﻠﻬﺎ ﺍﻹﻗﺒﺎل ﻋﻠﻰ ﺍﻵﺨﺭﺓ‪،‬‬
‫ﻥ ﺍﻟﻘﺭﺁﻥ ﻴﺅﻜﺩ ﻫﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ ﻭﻴﻘﺭﺭﻫﺎ‪.‬‬
‫ﻭﻫﻜﺫﺍ ﻨﺠﺩ ﺃ ‪‬‬
‫ﻓﻤﻥ ﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﺘﻲ ﺴﻠﻜﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﺘﺒﺎﻉ‬
‫‪.1‬ﺍﺴﺘﺸﻌﺎﺭ ﻋﻅﻤﺔ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻭﺍﻟﺘﺨﻭﻴﻑ ﻤﻥ ﻋﺫﺍﺒﻪ‬
‫)ﺃﺴﻠﻭﺒﺎ ﺍﻟﺘﺭﻏﻴﺏ ﻭﺍﻟﺘﺭﻫﻴﺏ(‬
‫ﻓﻘﺩ ﺃﻤﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﻘﻴﻤﻭﺍ ﺍﻟﺸﻬﺎﺩﺓ ﷲ ﻭﺤﺫﺭﻫﻡ‬
‫ﻤﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻭﺃﻋﻠﻤﻬﻡ ﺒﺄﻨﻪ ﺨﺒﻴ ‪‬ﺭ ﺒﺄﺤﻭﺍﻟﻬﻡ ﻭﺫﻟﻙ ﻓﻲ ﻗﻭﻟﻪ‪:‬‬
‫ﻋﻠﹶﻰ‬ ‫ﺸ ‪‬ﻬﺩ‪‬ﺍ ‪‬ﺀ ِﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻭ ‪‬‬
‫ﻁ ﹸ‬ ‫ﺴِ‬ ‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﻜﹸﻭﻨﹸﻭﺍ ﹶﻗﻭ‪‬ﺍﻤِﻴﻥ‪ ‬ﺒِﺎ ﹾﻟ ِﻘ ‪‬‬
‫ﻏﻨِ ‪‬ﻴﺎﹰ َﺃ ‪‬ﻭ ﹶﻓﻘِﻴﺭﺍﹰ ﻓﹶﺎﻟﱠﻠ ‪‬ﻪ َﺃ ‪‬ﻭﻟﹶﻰ‬
‫ﻥ ﹶ‬ ‫ﻥ ‪‬ﻴ ﹸﻜ ‪‬‬ ‫ﻥ ِﺇ ‪‬‬
‫ﻷ ﹾﻗ ‪‬ﺭﺒِﻴ ‪‬‬
‫ﻥ ﻭ‪‬ﺍ َ‬
‫ﻥ‬
‫ﻥ ﹶﺘ ﹾﻠﻭ‪‬ﻭﺍ َﺃ ‪‬ﻭ ﹸﺘ ‪‬ﻌ ِﺭﻀ‪‬ﻭﺍ ﹶﻓِﺈ ‪‬‬ ‫ﻥ ﹶﺘ ‪‬ﻌ ِﺩﻟﹸﻭﺍ ‪‬ﻭِﺇ ‪‬‬‫ِﺒ ِﻬﻤ‪‬ﺎ ﻓﹶﻼ ﹶﺘ ﱠﺘ ِﺒﻌ‪‬ﻭﺍ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ َﺃ ‪‬‬
‫ﺨﺒِﻴﺭﺍﹰ{ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻴﺔ ‪ .135‬ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ‬
‫ﺴﻴﺩ‪" :‬ﻭﺍﻟﻬﻭﻯ ﺼﻨﻭﻑ ﺸﺘﻰ ﺫﻜﺭ ﻤﻨﻬﺎ ﺒﻌﻀﻬﺎ‪ ،‬ﺤﺏ ﺍﻟﺫﺍﺕ‬
‫ﻫﻭﻯ‪ ،‬ﻭﺤﺏ ﺍﻷﻫل ﻭﺍﻷﻗﺭﺒﻴﻥ ﻫﻭﻯ‪ ،‬ﻭﺍﻟﻌﻁﻑ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺭ ﻓﻲ‬
‫ﻤﻭﻁﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺤﻜﻡ ﻫﻭﻯ‪ ،‬ﻭﻤﺠﺎﻤﻠﺔ ﺍﻟﻐﻨﻰ ﻫﻭﻯ‪ ،‬ﻭﺍﻟﺘﻌﺼﺏ‬
‫ﻟﻠﻌﺸﻴﺭﺓ ﻭﺍﻟﻘﺒﻴﻠﺔ ﻭﺍﻷﻤﺔ ﻭﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻭﻁﻥ ﻓﻲ ﻤﻭﻀﻊ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻭﺍﻟﺤﻜﻡ ﻫﻭﻯ‪ ،‬ﻭﺃﻫﻭﺍﺀ ﺸﺘﻰ ﺍﻟﺼﻨﻭﻑ ﻭﺍﻷﻟﻭﺍﻥ ﻜﻠﻬﺎ ﻤﻤﺎ ﻴﻨﻬﻰ‬
‫ﺍﷲ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻋﻥ ﺍﻟﺘﺄﺜﺭ ﺒﻬﺎ ﻭﺍﻟﻌﺩﻭل ﻋﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺼﺩﻕ‬
‫ﺘﺤﺕ ﺘﺄﺜﻴﺭﻫﺎ‪ .‬ﻭﺃﺨﻴﺭﹰﺍ ﻴﺠﻲﺀ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻹﻨﺫﺍﺭ ﻭﺍﻟﻭﻋﻴﺩ ﻤﻥ‬
‫ﺘﺤﺭﻴﻑ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻹﻋﺭﺍﺽ ﻋﻥ ﻫﺫﺍ ﺍﻟﺘﻭﺠﻴﻪ ﻓﻴﻬﺎ } ‪‬ﻭﺇِﻥ ﹶﺘ ﹾﻠﻭ‪‬ﻭ ﹾﺍ‬
‫ﺍﻟﻬﻭﻯ‪:‬‬
‫}ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻡ َﺃ ‪‬ﻭ ﺍ ﹾﻟﻭ‪‬ﺍِﻟ ‪‬ﺩ ‪‬ﻴ ِ‬
‫ﺃَﻨ ﹸﻔ ِ‬
‫ﻥ ﹶ‬ ‫ﻥ ِﺒﻤ‪‬ﺎ ﹶﺘ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬
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‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬
‫ﻥ‬
‫ل ِﺇ ‪‬‬ ‫ﺤﺘﱠﻰ ﹶﺘ ﱠﺘﺒِﻊ‪ِ ‬ﻤﱠﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ﹸﻗ ْ‬‫ﻙ ﺍ ﹾﻟ ‪‬ﻴﻬ‪‬ﻭ ‪‬ﺩ ﻭ‪‬ﻻ ﺍﻟ ﱠﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬‬ ‫ﻋ ﹾﻨ ‪‬‬
‫ﹶﺘ ‪‬ﺭﻀ‪‬ﻰ ‪‬‬
‫ﻥ‬
‫ﻙ ِﻤ ‪‬‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ﺍﱠﻟﺫِﻱ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬ ‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬‫‪‬ﻫﺩ‪‬ﻯ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ﻭ‪‬ﹶﻟﺌِ ‪‬‬
‫ﻲ ﻭ‪‬ﻻ ﹶﻨﺼِﻴ ٍﺭ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺘﺎﻥ‬ ‫ﻥ ‪‬ﻭِﻟ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬ ‫ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬
‫ﺕ‬
‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬‫ﻋ ‪‬ﺭ ِﺒ ‪‬ﻴﹰﺎ ﻭ‪‬ﹶﻟﺌِ ‪‬‬
‫ﺤﻜﹾﻤﹰﺎ ‪‬‬‫‪ .120-119‬ﻭﻗﺎل‪} :‬ﻭ‪ ‬ﹶﻜ ﹶﺫﻟِﻙ‪ ‬ﺃَﻨ ‪‬ﺯ ﹾﻟﻨﹶﺎ ‪‬ﻩ ‪‬‬
‫ﻲ ﻭ‪‬ﻻ‬ ‫ﻥ ‪‬ﻭِﻟ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬ ‫ﻙ ِﻤ ‪‬‬ ‫َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻕ{ ﺍﻟﺭﻋﺩ‪ ،‬ﺍﻵﻴﺔ ‪.37‬‬ ‫ﻭ‪‬ﺍ ٍ‬
‫ﻭﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺅﺩﻱ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ ﺇﻟﻰ ﻭﻟﻭﺝ ﺍﻟﻨﺎﺭ ﻻ‬
‫ﻁﻐﹶﻰ‬ ‫ﻥ ﹶ‬ ‫ﻤﺤﺎﻟﺔ‪ ،‬ﻭﺫﻟﻙ ﻫﻭ ﺍﻟﺨﺴﺭﺍﻥ ﺍﻟﻤﺒﻴﻥ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﹶﻓ َﺄﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫ﻲ ﺍ ﹾﻟ ‪‬ﻤ ْﺄﻭ‪‬ﻯ )‪(39‬‬ ‫ﺠﺤِﻴ ‪‬ﻡ ِﻫ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺩ ﹾﻨﻴ‪‬ﺎ )‪ (38‬ﹶﻓِﺈ ‪‬‬ ‫)‪ (37‬ﻭ‪‬ﺁ ﹶﺜﺭ‪ ‬ﺍ ﹾﻟ ‪‬‬
‫ﻥ‬
‫ﻥ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ )‪ (40‬ﹶﻓِﺈ ‪‬‬ ‫ﻋ‪‬‬‫ﺱ ‪‬‬ ‫ﻑ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﺒ ِﻪ ‪‬ﻭ ﹶﻨﻬ‪‬ﻰ ﺍﻟ ﱠﻨ ﹾﻔ ‪‬‬ ‫ﻥ ﺨﹶﺎ ﹶ‬ ‫‪‬ﻭَﺃﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫ﻲ ﺍ ﹾﻟ ‪‬ﻤ ْﺄﻭ‪‬ﻯ{ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ ،‬ﺍﻵﻴﺎﺕ ‪ .41-37‬ﻓﺄﻤﺎ ﻤﻥ ﺃ ﹾﺘﺒ‪‬ﻊ‬ ‫ﺍ ﹾﻟﺠ‪ ‬ﱠﻨ ﹶﺔ ِﻫ ‪‬‬
‫ﻨﻔﺴ‪‬ﻪ ﻫﻭﺍﻫﺎ ﻓﻬﻭ ﻓﻲ ﺍﻟﻨﺎﺭ ﻻ ﻤﺤﺎﻟﺔ‪.‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺨﺎﻤﺱ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﺘﺒﺎﻉ‬
‫ﺍﻟﻬﻭﻯ ﻭﻋﻼﺠﻪ‬
‫ﻻ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻌﻼﺝ ﺍﻟﻭﻗﺎﺌﻲ ﻻﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬
‫ﺃﻭ ﹰ‬
‫ﺍﻟﻬﻭﻯ –ﻜﻤﺎ ﺘﻘﺩﻡ‪ -‬ﺩﺍ ‪‬ﺀ ﺨﻁﻴ ‪‬ﺭ ﻋﻠﻰ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ‬
‫ﻭﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻭﻗﺩ ﺘﺒﺩﺃ ﺃﻋﺭﺍﻀﻪ ﺒﻅﻬﻭﺭ ﺒﻌﺽ ﺍﻟﻀﻌﻑ ﺃﻭ‬
‫ﺍﻟﻔﺘﻭﺭ ﻋﻥ ﺍﻟﻁﺎﻋﺎﺕ‪ ،‬ﺜ ‪‬ﻡ ﻴﺘﻁﻭﺭ ﺍﻷﻤﺭ ﻓﺘﺘﺸﻜل ﻁﺒﻘﺔ ﺭﻗﻴﻘﺔﻤﻥ‬
‫ﺍﻟﺘﻜﻠﺴﺎﺕ ﻋﻠﻰ ﺍﻟﻘﻠﺏ‪ ،‬ﺜ ‪‬ﻡ ﻓﻲ ﻤﺭﺍﺤل ﻤﺘﻘﺩﻤﺔ ﻗﺩ ﻴ‪‬ﺼﺎﺏ ﺍﻟﻘﻠﺏ‬
‫ﺒﺎﻟﻀﻤﻭﺭ ﻭﺍﻷﻤﺭﺍﺽ ﺍﻟﻤﺯﻤﻨﺔ ﺍﻟﺘﻲ ﺘﺅﺩﻱ ﺇﻟﻰ ﻤﻭﺘﻪ ﻓﻲ‬
‫ﺍﻟﻨﻬﺎﻴﺔ‪ .‬ﻭﻟﺫﻟﻙ ﻻ ﺒ ‪‬ﺩ ﻤﻥ ﺍﻟﻭﻗﺎﻴﺔ ﻗﺒل ﺍﻟﻌﻼﺝ‪ ،‬ﻓﻌﻼﺝ ﺍﻟﻤﺭﺽ‬
‫ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﺃﻫﻭﻥ ﺒﻜﺜﻴ ٍﺭ ﻤﻥ ﻋﻼﺠﻪ ﺒﻌﺩ ﺃﻥ ﻴﺴﺘﺸﺭﻱ ﻓﻲ ﺍﻟﺠﺴﻡ‬
‫ﻭﻴﺸﺘﺩ ﺨﻁﺭﻩ‪ ،‬ﻭﺍﻷﻤﺭﺍﺽ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﻜﺎﻷﻤﺭﺍﺽ‬
‫ﺍﻟﻌﻀﻭﻴﺔ ﺘﻤﺎﻤﺄ‪ .‬ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ‪" :‬ﻭﺴﺒﺏ‬
‫ﺦ ﻴﻜﻭﻥ ﻓﻲ ﺍﻟﻘﻠﺏ ﻤﻥ ﻁﻤﻊ ﻭﺤﺴﺩ ﻭﺍﻨﺘﺼﺎﺭ ﻟﻠﻨﻔﺱ‬ ‫ﺍﻟﻬﻭﻯ ﻭﺴ ﹲ‬
‫ﻴﺤﺠﺏ ﺍﻟﺭﺅﻴﺔ ﺃﻭ ﻴﺸﻭﺸﻬﺎ ﻜﺎﻟﺫﻱ ﻴﻨﻅﺭ ﻤﻥ ﻭﺭﺍﺀ ﺯﺠﺎﺠﺔ‬
‫ﺴﻭﺩﺍﺀ ﺃﻭ ﻴ‪‬ﻀﺎﻑ ﺇﻟﻰ ﺫﻟﻙ‪ :‬ﻀﻌﻑ ﻋﻴﻥ ﺍﻟﻬﺎﻭﻱ ﻓﺘﻜﻭﻥ ﻤﻘﻠﺘﻪ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬ ‫ﺸﻭﺴﺎﺀ ﻤﺘﻘﺎﺭﺒﺔ ﺍﻷﺠﻔﺎﻥ‪ ،‬ﻀﻴﻘﺔ ﺍﻟﻤﺠﺎل ﻓﺘﺯﺩﺍﺩ ﺼﻭﺭﺓ ﺍﻟﺤﻕ‬
‫ﺍﻟﺸﺭﻋﻲ ﻋﻨﺩﻩ ﻏﺒﺸﹰﺎ ﻭﻻ ﺘﺘﻜﺎﻤل‪ ،‬ﻓﺠﺭﺍﺜﻴﻡ ﺘﻠﻙ ﺍﻷﻭﺴﺎﺥ ﺘﻐﺯﻭ‬
‫ﺍﻟﻤﻘﻠﺔ ﺍﻟﺸﻭﺴﺎﺀ ﻓﺘﻠﺘﻬﺏ ﺇﺫﺍ ﻟﻡ ﺘﻌﺎﻟﺞ‪ .‬ﻜﻤﺎ ﺃﻥ ﺘﻠﻙ ﺍﻟﺠﺭﺍﺜﻴﻡ ﺘﻜﺜﺭ‬
‫ﻓﻲ ﻨﻔﺱ ﺍﻟﻘﻠﺏ ﺤﺘﻰ ﻴﻘﻑ ﻨﺒﻀﻪ ﻓﻴﻜﻭﻥ ﺍﻟﻬﻭﻯ ﻨﺎﻗﻀﹰﺎ ﻟﺤﻴﻭﻴﺔ‬
‫ﺍﻟﺒﺩﺍﻴﺔ ﺍﻟﻨﺎﺒﻀﺔ")‪.(40‬‬
‫ﻭﻫﻨﺎﻟﻙ ﺒﻌﺽ ﺍﻟﻤﺴﺎﻟﻙ ﺃﻭ ﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﺴﻠﻜﻬﺎ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺤﻔﻅ ﺍﻟﻔﺭﺩ ﻭﺍﻷﻤﺔ ﻤﻥ ﻜل ﻤﺎ ﻴﺒﻌﺩﻫﻡ ﻋﻥ ﺭﺒﻬﻡ‬
‫ﺸﻔﹶﺎ ‪‬ﺀ‬
‫ﻥ ﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻭ ِ‬
‫ﻥ ﺍ ﹾﻟ ﹸﻘﺭ‪‬ﺁ ِ‬‫ل ِﻤ ‪‬‬‫ﻭﻴﺠﻌﻠﻬﻡ ﺃُﺴﺎﺭﻯ ﻷﻫﻭﺍﺌﻬﻡ } ‪‬ﻭ ﹸﻨ ﹶﻨﺯ‪ُ ‬‬
‫ﺨﺴ‪‬ﺎﺭﺍﹰ{ ﺍﻹﺴﺭﺍﺀ‪،‬‬ ‫ﻻ ﹶ‬ ‫ﻥ ِﺇ ﱠ‬‫ﻥ ﻭ‪‬ﻻ ‪‬ﻴﺯِﻴ ‪‬ﺩ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﺤ ‪‬ﻤ ﹲﺔ ِﻟ ﹾﻠ ‪‬ﻤ ْﺅ ِﻤﻨِﻴ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬‬
 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﻥ ‪‬ﺭ ‪‬ﺒ ِﻬ ‪‬ﻡ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ{ ﺍﻟﻨﺠﻡ‪ ،‬ﺍﻵﻴﺔ ‪.23‬‬

‫ﺱ ﻭ‪‬ﹶﻟ ﹶﻘ ‪‬ﺩ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ِﻤ ‪‬‬
‫ﻷ ﹾﻨﻔﹸ ‪‬‬
‫ﹶﺘ ‪‬ﻬﻭ‪‬ﻯ ﺍ َ‬
‫‪.3‬ﺍﻻﺴﺘﻘﺎﻤﺔ ﻋﻠﻰ ﺸﺭﻉ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠل‬
‫ﻥ ﺍﻻﺴﺘﻘﺎﻤﺔ ﻋﻠﻰ ﺸﺭﻉ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠل ﻫﻲ ﺍﻟﻀﻤﺎﻥ ﺍﻷﻗﻭﻯ‬ ‫ﺇ‪‬‬
‫ﻟﺤﻔﻅ ﺍﻟﻨﻭﻉ ﺍﻟﺒﺸﺭﻱ ﻤﻥ ﺍﻻﺴﺘﺴﻼﻡ ﻟﻘﻴﻭﺩ ﺍﻟﻬﻭﻯ ﻭﻟﺫﹼﺍﺕ ﺍﻟﻨﻔﺱ‪،‬‬
‫ﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻫﻭ ﺍﻟﺫﻱ ﻴﻌﻠﻡ ﻤﺎ ﻴﺼﻠﺢ ﻫﺫﻩ ﺍﻟﻨﻔﺱ‬‫ﺫﻟﻜﻡ ﺃ ‪‬‬
‫ﻥ ﺍﻹﻨﺴﺎﻥ ﺤﻴﻥ ﻴﻘﻊ ﻓﻲ‬ ‫ﻭﻤﺎ ﻴﻔﺴﺩﻫﺎ‪ ،‬ﻓﻬﻭ ﺍﻷﻋﻠﻡ ﺒﻤﻥ ﺨﻠﻕ‪ ،‬ﻭﺇ ‪‬‬
‫ﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ‬ ‫ﺍﻟﺯﻟل ﺒﺤﺠﺔ ﺍﻻﺴﺘﺠﺎﺒﺔ ﻟﻨﺯﻋﺎﺕ ﺍﻟﻨﻔﺱ ﻴﻨﺴﻰ ﺃ ‪‬‬
‫ﻭﺘﻌﺎﻟﻰ ﻗﺩ ﺠﻌل ﻨﻅﺎﻤﹰﺎ ﺨﺎﺼﹰﺎ ﻟﻬﺫﻩ ﺍﻟﻐﺭﺍﺌﺯ ﻭﺍﻟﻠﺫﺍﺕ ﺍﻟﺒﺸﺭﻴﺔ‬
‫ﺒﺤﻴﺙ ﻻ ﺘﻜﺒﺕ ﻭﻻ ﺘﻘﻤﻊ‪ ،‬ﻭﻟﻜﻥ ﻴﺘﻌﺎﻤل ﻤﻌﻬﺎ ﻭﻓﻕ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ‬
‫ﺍﻟﺫﻱ ﺸﺭﻋﻪ ﺍﻟﺨﺎﻟﻕ ﻟﻌﺒﺎﺩﻩ ﻭﻫﻭ ﻴﻌﻠﻡ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺤﻴﻥ‬
‫ﻥ ﻫﺫﻩ ﺍﻟﻠﺫﺍﺕ ﺍﻟﺤﺴﻴﺔ ﺇﺫﺍ ﺃُﻁﻠﻕ ﻟﻬﺎ ﺍﻟﻌﻨﺎﻥ‬‫ﺸﺭﻉ ﻤﺎ ﺸﺭﻉ ﺃ ‪‬‬
‫ﺃﺼﺒﺤﺕ ﺇﻟﻬ ﹰﺎ ﻤﺸﺭﻋﹰﺎ ﻤﻥ ﺩﻭﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ‪ ،‬ﻓﺄﻤﺭ ﺍﷲ‬
‫ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺒﻀﺒﻁ ﺃﻫﻭﺍﺀ ﺍﻟﻨﻔﻭﺱ ﻭﺍﻻﺴﺘﻘﺎﻤﺔ ﻋﻠﻰ ﺸﺭﻉ‬
‫ﺕ ﻭﻨﻔﺤﺎﺕ‪،‬‬ ‫ﺍﷲ ﺍﻟﺫﻱ ﻴﺘﻌﺎﻤل ﻤﻊ ﺍﻹﻨﺴﺎﻥ ﺒﻜل ﻤﺎ ﻓﻴﻪ ﻤﻥ ﻨﺯﻋﺎ ٍ‬
‫ﻥ ﺍﻟﺨﺭﻭﺝ ﻋﻥ ﺸﺭﻋﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻫﻭ ﺍﻟﺫﻱ ﻴﻭﻗﻊ‬ ‫ﻭﺇ ‪‬‬
‫ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻀﻨﻙ ﺍﻟﻌﻴﺵ ﻭﺍﻟﻭﻗﻭﻉ ﺃﺴﻴﺭﹰﺍ ﺃﻤﺎﻡ ﺃﻫﻭﺍﺌﻪ‪ ،‬ﻷﻥ‬
‫ﻫﻭﻯ ﺍﻟﻨﻔﺱ ﻴﺠﻌل ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻓﻲ ﺼﻭﻟﺠﺎﻨﻪ ﻋﺒﺩﹰﺍ ﻀﻌﻴﻔﹰﺎ ﺃﻤﺎﻡ‬
‫ﺸﻬﻭ ٍﺓ ﻋﺎﺒﺭ ٍﺓ ﺃﻭ ﻨﺯﻭ ٍﺓ ﻤﺴﺘﻌﺭﺓ‪ ،‬ﻭﻴﺠﻌل ﺍﻟﻌﺎﻟِﻡ ﺍﻟﻔﻘﻴﻪ ﺼﺭﻴﻌﹰﺎ‬
‫ﻟﻬﻭﺍﻩ ﻓﻴﻤﺎ ﻴﻘﻭل ﺃﻭ ﻴﻔﻌل‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﺘﺒﺭﺯ ﺃﻫﻤﻴﺔ ﺍﻻﺴﺘﻘﺎﻤﺔ‬
‫ﺍﻟﻤﻁﻠﻘﺔ ﻋﻠﻰ ﺩﻴﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻠﻭﺼﻭل ﺒﺎﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺤﺎﻟ ٍﺔ ﺘﻤﻜﻨﻪ‬
‫ﻤﻥ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻷﻋﺒﺎﺀ ﺍﻟﺠﺴﻴﻤﺔ ﺍﻟﺘﻲ ﻭﻜِل ﺒﻬﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻟﻘﺩ‬
‫ﺨﺎﻁﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﻨﺒﻴﻪ ﻤﺤﻤﺩﹰﺍ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻭﻭﺠﻪ‬
‫ﺇﻟﻴﻪ ﺍﻷﻤﺭ ﺃﻥ ﻴﺩﻋﻭ ﻭﺃﻥ ﻴﺴﺘﻘﻴﻡ ﻋﻠﻰ ﺩﻋﻭﺘﻪ ﻭﻻ ﻴﻠﺘﻔﺕ ﺇﻟﻰ‬
‫ﺍﻷﻫﻭﺍﺀ ﺍﻷﺭﻀﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺘﺼﺭﻑ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺩﻋﻭﺓ‬
‫ﺕ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ‬ ‫ﺴ ﹶﺘ ِﻘ ‪‬ﻡ ﹶﻜﻤ‪‬ﺎ ُﺃﻤِ ‪‬ﺭ ﹶ‬
‫ﻉ ﻭ‪‬ﺍ ‪‬‬‫ﺍﻟﻤﺴﺘﻘﻴﻡ‪ ،‬ﻓﻘﺎل ﻟﻪ‪ } :‬ﹶﻓﻠِ ﹶﺫﻟِﻙ‪ ‬ﻓﹶﺎ ‪‬ﺩ ‪‬‬
‫ل‬ ‫ﻋﺩِ َ‬ ‫ﻷ‪‬‬ ‫ﺕ َ‬ ‫ﺏ ‪‬ﻭُﺃ ِﻤ ‪‬ﺭ ﹸ‬
‫ﻥ ِﻜﺘﹶﺎ ٍ‬‫ل ﺍﻟﱠﻠ ‪‬ﻪ ِﻤ ‪‬‬ ‫ﺕ ِﺒﻤ‪‬ﺎ َﺃ ﹾﻨﺯ‪َ ‬‬ ‫ل ﺁ ‪‬ﻤ ﹾﻨ ﹸ‬ ‫َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭ ﹸﻗ ْ‬
‫ﺠ ﹶﺔ ‪‬ﺒ ‪‬ﻴ ﹶﻨﻨﹶﺎ‬
‫ﺤ‪‬‬‫ﻋﻤ‪‬ﺎﹸﻟ ﹸﻜ ‪‬ﻡ ﻻ ‪‬‬‫ﻋﻤ‪‬ﺎﹸﻟﻨﹶﺎ ‪‬ﻭﹶﻟ ﹸﻜ ‪‬ﻡ َﺃ ‪‬‬
‫‪‬ﺒ ‪‬ﻴ ﹶﻨ ﹸﻜ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭ ‪‬ﺒﻨﹶﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺒ ﹸﻜ ‪‬ﻡ ﹶﻟﻨﹶﺎ َﺃ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﺒ ‪‬ﻴ ﹶﻨﻨﹶﺎ ﻭ‪‬ﺇِﹶﻟ ‪‬ﻴﻪِ ﺍ ﹾﻟ ‪‬ﻤﺼِﻴ ‪‬ﺭ{ ﺍﻟﺸﻭﺭﻯ‪ ،‬ﺍﻵﻴﺔ ‪.15‬‬
‫ﻭﻗﺩ ﻋﺭ‪‬ﺽ ﺍﻟﻘﺭﺁﻥ ﺒﻤﻥ ﻴﺩﻋﻲ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﻤﻥ ﺍﺴﺘﻘﺎﻡ‬
‫ﻋﻠﹶﻰ‬ ‫ﻥ ‪‬‬ ‫ﻋﻠﻰ ﺸﺭﻉ ﺍﷲ ﻭﻤﻥ ﺍﺘﺒﻊ ﻫﻭﺍﻩ ﺒﻘﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ‪َ}:‬ﺃ ﹶﻓﻤ‪‬ﻥ ﻜﹶﺎ ‪‬‬
‫ﻋ ‪‬ﻤِﻠ ِﻪ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒﻌ‪‬ﻭﺍ َﺃ ‪‬ﻫﻭ‪‬ﺍﺀ ‪‬ﻫ ‪‬ﻡ{ )ﺴﻭﺭﺓ‬ ‫ﻥ ﹶﻟ ‪‬ﻪ ﺴ‪‬ﻭ ‪‬ﺀ ‪‬‬
‫ﻤﺤﻤﺩ‪ ،‬ﺍﻵﻴﺔ ‪ .(14‬ﻴﻘﻭل ﺍﻵﻟﻭﺴﻲ‪" :‬ﺘﻘﺭﻴ ‪‬ﺭ ﻟﺘﺒﺎﻴﻥ ﺤﺎل‬
‫ﺍﻟﻔﺭﻴﻘﻴﻥ‪ :‬ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﺍﻟﻜﺎﻓﺭﻴﻥ‪ ،‬ﻭﻜﻭﻥ ﺍﻷﻭﻟﻴﻥ ﻓﻲ ﺃﻋﻠﻰ ﻋﻠﻴﻴﻥ‬
‫ﻥ ﻟﻌﻠﺔ ﻤﺎ ﻟﻜل ﻤﻨﻬﻤﺎ ﻤﻥ‬ ‫ﻭﺍﻵﺨﺭﻴﻥ ﻓﻲ ﺃﺴﻔل ﺴﺎﻓﻠﻴﻥ‪ ،‬ﻭﺒﻴﺎ ‪‬‬
‫ﺍﻟﺤﺎل‪ ،‬ﻭﺍﻟﻬﻤﺯﺓ ﻹﻨﻜﺎﺭ ﺍﺴﺘﻭﺍﺌﻬﻤﺎ ﺃﻭ ﻹﻨﻜﺎﺭ ﻜﻭﻥ ﺍﻷﻤﺭ ﻟﻴﺱ‬
‫ﻜﻤﺎ ﹸﺫﻜﺭ‪ .‬ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﺃﻴﺴﺘﻭﻱ ﺍﻟﻔﺭﻴﻘﺎﻥ ﺃﻭﻟﻴﺱ ﺍﻷﻤﺭ ﻜﻤﺎ ﺫﻜﺭ‬
‫ﺨﺒِﻴﺭ‪‬ﺍ{‪ .‬ﻭﻴﻜﻔﻲ ﺃﻥ ﻴﺘﺫﻜﺭ‬ ‫ﻥ ﹶ‬
‫ﻥ ِﺒﻤ‪‬ﺎ ﹶﺘ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬
‫ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫َﺃ ‪‬ﻭ ﹸﺘ ‪‬ﻌ ِﺭﻀ‪‬ﻭ ﹾﺍ ﹶﻓِﺈ ‪‬‬
‫ﺍﻟﻤﺅﻤﻥ ﺃﻥ ﺍﷲ ﺨﺒﻴﺭ ﺒﻤﺎ ﻴﻌﻤل ﻟﻴﺴﺘﺸﻌﺭ ﻤﺎﺫﺍ ﻭﺭﺍﺀ ﻫﺫﺍ ﻤﻥ‬
‫ﺘﻬﺩﻴﺩ ﺨﻁﻴﺭ‪ ،‬ﻴﺭﺘﺠﻑ ﻟﻪ ﻜﻴﺎﻨﻪ")‪.(42‬‬
‫ﻑ‬‫ﻥ ﺨﹶﺎ ﹶ‬ ‫ﻭﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ ﻨﺠﺩ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﻭَﺃﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫ﻲ‬
‫ﻥ ﺍ ﹾﻟﺠ‪ ‬ﱠﻨ ﹶﺔ ِﻫ ‪‬‬
‫ﻥ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ )‪ (40‬ﹶﻓِﺈ ‪‬‬ ‫ﻋ‪‬‬‫ﺱ ‪‬‬ ‫‪‬ﻤﻘﹶﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﺒ ِﻪ ‪‬ﻭ ﹶﻨﻬ‪‬ﻰ ﺍﻟ ﱠﻨ ﹾﻔ ‪‬‬
‫ﺍ ﹾﻟ ‪‬ﻤ ْﺄﻭ‪‬ﻯ{ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ ،‬ﺍﻵﻴﺎﺕ ‪ .41-40‬ﻓﺎﻟﺨﻭﻑ ﻤﻥ ﻤﻘﺎﻡ ﺍﷲ ﻋ ‪‬ﺯ‬
‫ﻭﺠل ﻭﺍﺴﺘﺸﻌﺎﺭ ﻋﻅﻤﺘﻪ ﻴﺭﻭﻉ ﻫﺫﻩ ﺍﻟﻨﻔﺱ ﻋﻥ ﻫﻭﺍﻫﺎ‬
‫ﻭﻀﻼﻟﻬﺎ‪ .‬ﻴﻘﻭل ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﺯﻱ‪" :‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﷲ ﻫﻭ‬
‫ﺍﻟﺴﺒﺏ ﺍﻟﻤﻌﻴﻥ ﻟﺩﻓﻊ ﺍﻟﻬﻭﻯ ﻻ ﺠﺭﻡ ﻗﺩ‪‬ﻡ ﺍﻟﻌﻠﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻭل")‪.(43‬‬
‫‪.2‬ﺍﻟﻌﻠﻡ ﺒﺄﺤﻭﺍل ﺍﻟﻨﻔﺱ ﻭﻤﺎ ﻴﺼﻠﺢ ﺸﺄﻨﻬﺎ‬
‫ﻲ ﻓﺎﻋل ﻤﻥ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬ ‫ﺝ ﻭﻗﺎﺌ ‪‬‬‫ﺍﻟﻌﻠﻡ ﻋﻼ ‪‬‬
‫ﺍﻟﻤﺫﻤﻭﻡ‪ ،‬ﻓﻠﻘﺩ ﺘﻘﺩ‪‬ﻡ ﻓﻲ ﻤﻁﻠﺏ ﺃﺴﺒﺎﺏ ﺍﻟﻬﻭﻯ ﺃﻥ ﺍﻟﺠﻬل ﻫﻭ ﺃﺤﺩ‬
‫ﺍﻷﺴﺒﺎﺏ ﺍﻟﺭﺌﻴﺴﺔ ﺍﻟﺩﺍﻓﻌﺔ ﻻﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻭﻴﻘﺎﺒﻠﻪ ﻓﻲ ﻋﻼﺠﻪ‬
‫ﻥ ﻭﺍﻟﻌﻠﻡ‬
‫ﺍﻟﻌﻠﻡ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺍﻟﺒﺭﺍﻫﻴﻥ ﻭﺍﻷﺩﻟﺔ‪ ،‬ﻓﺎﻟﻬﻭﻯ ﻅ ‪‬‬
‫ﻴﻘﻴﻥ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻨﺠﺩﻩ ﺼﺭﻴﺤﹰﺎ ﻓﻲ ﻜﺜﻴ ٍﺭ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ‬
‫ﻥ‬ ‫ﻟﻔﻅﺔ ﺍﻟﻬﻭﻯ‪ ،‬ﻓﻔﻲ ﻗﺼﺔ ﺘﺤﻭﻴل ﺍﻟﻘﺒﻠﺔ ﺠﺎﺀ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪‬ﹶﻟﺌِ ‪‬‬
‫ﺕ ِﺒﺘﹶﺎ ِﺒ ٍﻊ‬‫ﺏ ِﺒ ﹸﻜلﱢ ﺁ ‪‬ﻴ ٍﺔ ﻤ‪‬ﺎ ﹶﺘ ِﺒﻌ‪‬ﻭﺍ ﻗِ ‪‬ﺒﹶﻠ ﹶﺘﻙ‪ ‬ﻭﻤ‪‬ﺎ َﺃ ﹾﻨ ﹶ‬ ‫ﻥ ﺃُﻭﺘﹸﻭﺍ ﺍﻟ ِﻜﺘﹶﺎ ‪‬‬ ‫ﺕ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫َﺃ ﹶﺘ ‪‬ﻴ ﹶ‬
‫ﻥ‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬ ‫ﺽ ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻡ ِﺒﺘﹶﺎ ِﺒ ٍﻊ ﻗِ ‪‬ﺒﹶﻠ ﹶﺔ ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﻗِ ‪‬ﺒﹶﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﻥ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻥ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ‪‬‬ ‫ﻙ ﺇِﺫﹰﺍ ﹶﻟ ِﻤ ‪‬‬‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﺇ ﱠﻨ ‪‬‬
‫ﻙ ِﻤ ‪‬‬ ‫‪‬ﺒ ‪‬ﻌ ِﺩ ﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫‪ .145‬ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ‪" :‬ﻫﺫﺍ ﺇﻴﻤﺎ ‪‬ﺀ ﺇﻟﻰ ﺍﺘﺒﺎﻉ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﻫﻭﺍﺀ ﺍﻟﻌﺎﻤﺔ ﺒﻌﺩ ﻤﺎ ﺠﺎﺀﻫﻡ ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﻤﺎ ﻨﺯل ﻋﻠﻴﻬﻡ‬
‫ﺡ ﺍﺘﺒﺎﻋﻬﻡ ﻷﻫﻭﺍﺀ‬ ‫ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺍﻟﻭﻋﻴﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻭ ﺸﺭﺡ ﺸﺎﺭ ‪‬‬
‫ﺍﻟﺴﻼﻁﻴﻥ ﻭﺍﻷﻤﺭﺍﺀ ﻭﺍﻟﻭﺠﻬﺎﺀ ﻭﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﻜﻴﻑ ﻴﻔﺘﻨﻭﻨﻬﻡ‬
‫ﻭﻴﺅﻟﻔﻭﻥ ﺍﻟﻜﺘﺏ ﻟﻬﻡ‪ ،‬ﻭﻴﺨﺘﺭﻋﻭﻥ ﺍﻷﺤﻜﺎﻡ ﻭﺍﻟﺤﻴل ﺍﻟﺸﺭﻋﻴﺔ‬
‫ﻷﺠﻠﻬﻡ‪ ،‬ﻭﻜﻴﻑ ﺤﺭﻤﻭﺍ ﻋﻠﻰ ﺍﻷﻤﺔ ﺍﻟﻌﻤل ﺒﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﻟﺯﻤﻭﻫﺎ ﻜﺘﺒﻬﻡ _ﻟﻅﻬﺭ ﻟﻘﺎﺭﺉ ﺍﻟﺸﺭﺡ ﻜﻴﻑ ﺃﻀﺎﻉ ﻫﺅﻻﺀ‬
‫ﺍﻟﻨﺎﺱ )ﺩﻴﻨﻬﻡ( ﻓﺴﻠﹼﻁ ﺍﷲ ﻋﻠﻴﻬﻡ ﻤﻥ ﻟﻡ ﻴﻜﻥ ﻟﻪ ﻋﻠﻴﻬﻡ ﺴﺒﻴل‪،‬‬
‫‪‬ﻭ ‪‬ﺒ ‪‬ﻴ ﹶﻨ ﹸﻜ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻴ ‪‬‬ ‫ﻭﻟﺒﺎﻥ ﻟﻪ ﻭﺠﻪ ﺍﻟﺘﺸﺩﻴﺩ ﻓﻲ ﺍﻵﻴﺔ ﺒﺘﻭﺠﻴﻪ ﺍﻟﻭﻋﻴﺩ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﻨﺒﻲ‬
‫ﺍﻟﻤﻌﺼﻭﻡ ﺍﻟﻤﺸﻬﻭﺩ ﻟﻪ ﺒﺎﻟﺨﻠﻕ ﺍﻟﻌﻅﻴﻡ‪ ،‬ﻓﻼ ﻴﻜﺒﺭﻥ ﻋﻠﻴﻙ ﺃﻥ‬
‫ﺘﺤﻜﻡ ﻋﻠﻰ ﻤﻥ ﻴﺴﻤﻭﻥ ﺃﻨﻔﺴﻬﻡ ﺃﻭ ﻴﺴﻤﻴﻬﻡ ﺍﻟﺤﻜﺎﻡ ﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺒ‪ ‬ﻴ ﹶﻨﺔٍ ﻤ‪‬ﻥ ‪‬ﺭ ‪‬ﺒ ِﻪ ﹶﻜﻤ‪‬ﻥ ‪‬ﺯ ‪‬ﻴ ‪‬‬ ‫ﺒﺄﻨﻬﻡ ﻤﻥ ﺍﻟﻅﺎﻟﻤﻴﻥ ﺇﺫﺍ ﺍﺘﺒﻌﻭﺍ ﺃﻫﻭﺍﺀ ﺍﻟﻌﺎﻤﺔ ﺃﻭ ﺸﻬﻭﺍﺕ ﺍﻷﻤﺭﺍﺀ‬
‫ﻼ ﻓﻴﻤﺎ ﺘﻘﺩ‪‬ﻡ ﻤﻥ ﻗﺼﺔ‬ ‫ﻭﺍﻟﺴﻼﻁﻴﻥ")‪ .(44‬ﻭﻟﻘﺩ ﻀﺭﺏ ﺍﷲ ﻟﻨﺎ ﻤﺜ ﹰ‬
‫ﺫﻟﻙ ﺍﻟﺫﻱ ﺍﻨﺴﻠﺦ ﻤﻥ ﺁﻴﺎﺕ ﺍﷲ ﻓﻜﺎﻥ ﻤﻥ ﺍﻟﻐﺎﻭﻴﻥ‪ ،‬ﻭﻋﺎﺏ ﺍﷲ‬
‫ﺘﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻤﺸﺭﻜﻴﻥ ﺍﺘﺒﺎﻋﻬﻡ ﺍﻟﻅﹼﻥ ﻭﺍﻟﻭﻫﻡ ﺩﻭﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻘﺎﺌﻡ‬
‫ﺴ ‪‬ﻤ ‪‬ﻴ ﹸﺘﻤ‪‬ﻭﻫ‪‬ﺎ َﺃ ﹾﻨ ﹸﺘ ‪‬ﻡ‬
‫ﺴﻤ‪‬ﺎ ‪‬ﺀ ‪‬‬ ‫ﻻ َﺃ ‪‬‬ ‫ﻲ ِﺇ ﱠ‬ ‫ﻥ ِﻫ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﻭﺤﻲ ﻭﺫﻟﻙ ﺒﻘﻭﻟﻪ‪ِ} :‬ﺇ ‪‬‬
‫ﻥ ‪‬ﻭﻤ‪‬ﺎ‬ ‫ﻅ‪‬‬ ‫ﻻ ﺍﻟ ﱠ‬ ‫ﻥ ِﺇ ﱠ‬ ‫ﻥ ‪‬ﻴ ﱠﺘ ِﺒﻌ‪‬ﻭ ‪‬‬‫ﻥ ِﺇ ‪‬‬ ‫ﺴ ﹾﻠﻁﹶﺎ ٍ‬‫ﻥ ‪‬‬ ‫ل ﺍﻟﻠﱠ ‪‬ﻪ ِﺒﻬ‪‬ﺎ ِﻤ ‪‬‬ ‫ﻭ‪‬ﺁﺒ‪‬ﺎ ُﺅ ﹸﻜ ‪‬ﻡ ﻤ‪‬ﺎ ﺃَﻨﺯ‪َ ‬‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﺍﻹﻟﻬﻲ‪ ،‬ﺜ ‪‬ﻡ ﻜﺎﻨﺕ ﺍﻟﻔﺎﺼﻠﺔ ﻓﻲ ﺠﺯﺍﺀ ﻤﻥ ﻴﺘﺒﻊ ﺃﻫﻭﺍﺀﻫﻡ )ﻤ‪‬ﺎ ﹶﻟﻙ‪‬‬ ‫ﻥ ﻨﻴﺭ ﻤﻥ ﻤﺎﻟﻙ ﺃﻤﺭﻩ‬‫ﻓﻤﻥ ﻜﺎﻥ ﺜﺎﺒﺘﹰﺎ ﻋﻠﻰ ﺤﺠ ٍﺔ ﻅﺎﻫﺭ ٍﺓ ﻭﺒﺭﻫﺎ ٍ‬
‫ﻻ ﹶﻨﺼِﻴ ٍﺭ(‪ .‬ﻴﻘﻭل ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪" :‬ﺘﺤﺫﻴ ‪‬ﺭ ﻟﻜل‬ ‫ﻲ ﻭ‪ ‬ﹶ‬‫ﻥ ﺍﻟﹼﻠ ِﻪ ﻤِﻥ ‪‬ﻭِﻟ ‪‬‬
‫ِﻤ ‪‬‬ ‫ﻭﺃﻤﺭ ﻨﺒﻴﻪ ﻭﻫﻭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺴﺎﺌﺭ ﺍﻟﻤﻌﺠﺯﺍﺕ ﻭﺍﻟﺤﺠﺞ‬
‫ﻤﻥ ﺘﻠﻘﻰ ﺍﻹﺴﻼﻡ ﺃﻥ ﻻ ﻴﺘﺒﻊ ﺒﻌﺩ ﺍﻹﺴﻼﻡ ﺃﻫﻭﺍﺀ ﺍﻷﻤﻡ ﺍﻷﺨﺭﻯ‪،‬‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻜﻤﻥ ﺯﻴ‪‬ﻥ ﻟﻪ ﺍﻟﺸﻴﻁﺎﻥ ﻋﻤﻠﻪ ﺍﻟﺴﻲﺀ ﻤﻥ ﺍﻟﺸﺭﻙ ﻭﺴﺎﺌﺭ‬
‫ﺠﺎﺀ ﻋﻠﻰ ﻁﺭﻴﻘﺔ ﺘﺤﺫﻴﺭ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻫﻭ‬ ‫ﺍﻟﻤﻌﺎﺼﻲ‪ ،‬ﻭﺍﺘﺒﻌﻭﺍ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﻤل ﺍﻟﺴﻲﺀ ﺃﻫﻭﺍﺀﻫﻡ ﺍﻟﺯﺍﺌﻔﺔ ﻤﻥ‬
‫ﺕ( ﻭﺩﻟﻴل ﺠﻭﺍﺏ ﺍﻟﺸﺭﻁ‪ ،‬ﻭﺠﻲﺀ ﺒﺈﻥ‬ ‫ﺠﻭﺍﺏ ﺍﻟﻘﺴﻡ )ﻭ‪‬ﹶﻟﺌِﻥِ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬ ‫ﻼ ﻋﻥ‬‫ﻏﻴﺭ ﺃﻥ ﻴﻜﻭﻥ ﻟﻬﻡ ﺸﺒﻬﺔ ﺘﻭﻫﻡ ﺼﺤﺔ ﻤﺎ ﻫﻡ ﻋﻠﻴﻪ ﻓﻀ ﹰ‬
‫ﺍﻟﺸﺭﻁﻴﺔ ﺍﻟﺘﻲ ﺘﺄﺘﻲ ﻓﻲ ﻤﻭﺍﻀﻊ ﻋﺩﻡ ﺍﻟﻘﻁﻊ ﺒﻭﻗﻭﻉ ﺸﺭﻁﻬﺎ ﻷﻥ‬ ‫ﺤﺠﺔ ﺘﺩل ﻋﻠﻴﻬﺎ")‪.(45‬‬
‫ﻫﺫﺍ ﻓﺭﺽ ﻀﻌﻴﻑ ﻓﻲ ﺸﺄﻥ ﺍﻟﻨﺒﻲ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪-‬‬
‫ﻭﺍﻟﻤﺴﻠﻤﻴﻥ‪ .‬ﻭﺍﻟﺘﻔﺴﻴﺭ‪ :‬ﻜل ﻤﻥ ﻴﻌﻴﻥ ﺃﺤﺩﹰﺍ ﻋﻠﻰ ﺃﻤﺭ ﻴﺭﻴﺩ ﺒﻪ‬ ‫ﺜﺎﻨﻴ ﹰﺎ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻌﻼﺝ ﺍﻟﺠﺯﺍﺌﻲ ﻻﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪:‬‬
‫ﺨﻴﺭﹰﺍ ﻭﻜﻼﻫﻤﺎ )ﻭﻟﻲ‪ ،‬ﻨﺼﻴﺭ( ﻓﻌﻴل ﺒﻤﻌﻨﻰ ﻓﺎﻋل‪ .‬ﻭﻋﻁﻑ‬ ‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺠﺏ ﺃﻥ ﻴﻨﺎل‬ ‫ﻤﻥ ﺴﻨﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻜﻭﻥ ﺃ ‪‬‬
‫ﺍﻟﻨﺼﻴﺭ ﻋﻠﻰ ﺍﻟﻭﻟﻲ ﺍﺤﺘﺭﺍﺱ ﻷﻥ ﻨﻔﻲ ﺍﻟﻭﻟﻲ ﻻ ﻴﻘﺘﻀﻲ ﻨﻔﻲ‬ ‫ﺠﺯﺍﺀ ﻋﻤﻠﻪ‪ ،‬ﺇﻥ ﺨﻴﺭﹰﺍ ﻓﺨﻴﺭ‪ ،‬ﻭﺇﻥ ﺸﺭﹰﺍ ﻓﺸﺭ‪ ،‬ﻷﻥ ﺫﻟﻙ ﻤﻥ‬
‫ﻼ ﻓﻲ ﻗﺒﻴﻠﻪ ﻭﻴﻜﻭﻥ‬ ‫ﻜل ﻨﺼﺭ ﺇﺫ ﻻ ﻴﻜﻭﻥ ﻷﺤ ٍﺩ ﻭﻟﻲ ﻟﻜﻭﻨﻪ ﺩﺨﻴ ﹰ‬ ‫ﻤﻘﺘﻀﻴﺎﺕ ﻋﺩل ﺍﷲ ﺘﻌﺎﻟﻰ‪ .‬ﻭﺍﻟﻨﺎﻅﺭ ﻓﻲ ﺩﻴﻥ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠل ﻴﺠﺩ‬
‫ﺃﻨﺼﺎﺭﻩ ﻤﻥ ﺠﻴﺭﺘﻪ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻘﺼﺩ ﻤﻥ ﻨﻔﻲ ﺍﻟﻭﻻﻴﺔ ﺍﻟﺘﻌﺭﻴﺽ‬ ‫ﺃﻥ ﻫﺫﺍ ﺍﻟﺠﺯﺍﺀ ﻗﺩ ﻴﻜﻭﻥ ﺩﻨﻴﻭﻴ ﹰﺎ –ﺤﺴﻴﹰﺎ ﺃﻭ ﻤﻌﻨﻭﻴﹰﺎ‪ -‬ﻭﻗﺩ ﻴﻜﻭﻥ‬
‫ﺒﻬﻡ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻫﻡ ﺃﻨﻬﻡ ﺃﺒﻨﺎﺀ ﺍﷲ ﻭﺃﺤﺒﺎﺅﻩ‪ ،‬ﻓﻨﻔﻰ ﺫﻟﻙ ﺤﻴﺙ ﻟﻡ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺠﺯﺍﺀ ﺍﻟﺫﻱ ﺃﻋﺩ‪‬ﻩ‬‫ﺃﺨﺭﻭﻴﹰﺎ‪ .‬ﻟﻜﻥ ﻻ ﺒ ‪‬ﺩ ﻤﻥ ﺍﻟﺘﺄﻜﻴﺩ ﻫﻨﺎ ﺃ ‪‬‬
‫ﻴﺘﺒﻌﻭﺍ ﺩﻋﻭﺓ ﺍﻹﺴﻼﻡ ﺜ ‪‬ﻡ ﻨﻔﻰ ﺍﻷﻋﻡ ﻤﻨﻪ‪ ،‬ﻭﻫﺫﻩ ﻨﻜﺘﺔ ﻋﺩﻡ‬ ‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻷﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻴﺘﺒﻌﻭﻥ ﺃﻫﻭﺍﺀﻫﻡ ﺍﻟﺯﺍﺌﻔﺔ ﻨﻠﺤﻅ ﻓﻴﻪ ﻤﺎ‬
‫ﺍﻹﻗﺼﺎﺭ ﻋﻠﻰ ﻨﻔﻲ ﺍﻷﻋﻡ")‪.(46‬‬ ‫ﻴﻠﻲ‪:‬‬
‫ﻋ ‪‬ﺭ ِﺒ ‪‬ﻴﹰﺎ‬
‫ﺤﻜﹾﻤﹰﺎ ‪‬‬
‫ﻭﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ﻴﻘﻭل ﺘﻌﺎﻟﻰ‪} :‬ﻭ‪ ‬ﹶﻜ ﹶﺫﻟِﻙ‪ ‬ﺃَﻨ ‪‬ﺯ ﹾﻟﻨﹶﺎ ‪‬ﻩ ‪‬‬ ‫ﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃﻋ ‪‬ﺩ ﻫﺫﻩ ﺍﻟﻌﻘﻭﺒﺎﺕ ﻟﻬﻡ ﺇﻥ ﻟﻡ‬ ‫‪.1‬ﺃ ‪‬‬
‫ﻥ‬‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬ ‫ﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬ ‫ﻙ ِﻤ ‪‬‬
‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬
‫ﻭ‪‬ﹶﻟﺌِ ‪‬‬ ‫ﻴﺘﻭﺒﻭﺍ ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺌﻬﻡ‪ ،‬ﻷﻥ ﺍﻟﺘﻭﺒﺔ ﻜﻤﺎ ﻫﻭ ﻤﻌﻠﻭ ‪‬ﻡ ﻤﻥ ﺍﻟﺩﻴﻥ‬
‫ﻕ{ ﺍﻟﺭﻋﺩ‪ ،‬ﺍﻵﻴﺔ ‪ .37‬ﻴﻘﻭل ﺍﻟﺯﻤﺨﺸﺭﻱ ﻋﻥ ﻫﺫﻩ‬ ‫ﻲ ﻭ‪‬ﻻ ﻭ‪‬ﺍ ٍ‬ ‫‪‬ﻭِﻟ ‪‬‬ ‫ﺠﺏ‪ ‬ﻤﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺍﻟﺘﺎﺌﺏ ﻤﻥ ﺍﻟﺫﻨﺏ ﻜﻤﻥ ﻻ ﺫﻨﺏ ﻟﻪ‪،‬‬ ‫ﺒﺎﻟﻀﺭﻭﺭﺓ ﺘ ‪‬‬
‫ﺍﻵﻴﺔ‪" :‬ﻜﺎﻨﻭﺍ ﻴﺩﻋﻭﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺇﻟﻰ ﺃﻤﻭﺭ‬ ‫ﺇﻥ ﺘﺤﻘﻘﺕ ﻓﻴﻬﺎ ﺸﺭﺍﺌﻁﻬﺎ ﺍﻟﻤﻌﺭﻭﻓﺔ‪.‬‬
‫ﻴﻭﺍﻓﻘﻬﻡ ﻋﻠﻴﻬﺎ‪ :‬ﻤﻨﻬﺎ ﺃﻥ ﻴﺼﻠﻲ ﺇﻟﻰ ﻗﺒﻠﺘﻬﻡ ﺒﻌﺩ ﻤﺎ ﺤﻭ‪‬ﻟﻪ ﺍﷲ‬ ‫ﻥ ﺫﻜﺭ ﻫﺫﺍ ﺍﻟﺠﺯﺍﺀ ﺍﻟﺩﻨﻴﻭﻱ ﻭﺍﻷﺨﺭﻭﻱ ﻫﻭ ﻭﺴﻴﻠﺔ‬ ‫‪.2‬ﺃ ‪‬‬
‫ﻋﻨﻬﺎ‪ ،‬ﻓﻘﻴل ﻟﻪ‪ :‬ﻟﺌﻥ ﺘﺎﺒﻌﺘﻬﻡ ﻋﻠﻰ ﺩﻴﻥ ﻤﺎ ﻫﻭ ﺇﻻ ﺃﻫﻭﺍﺀ ﻭﺸﺒﻪ‬ ‫ﻥ ﻤﻥ‬ ‫ﻭﻗﺎﺌﻴﺔ ﺃﻴﻀﹰﺎ ﺘﻤﻨﻊ ﻤﻥ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻷﻫﻭﺍﺀ ﺍﻟﺯﺍﺌﻔﺔ‪ ،‬ﻓﺈ ‪‬‬
‫ﺒﻌﺩ ﺜﺒﻭﺕ ﺍﻟﻌﻠﻡ ﻋﻨﺩﻙ ﺒﺎﻟﺒﺭﺍﻫﻴﻥ ﻭﺍﻟﺤﺠﺞ ﺍﻟﻘﺎﻁﻌﺔ‪ ،‬ﺨﺫﻟﻙ ﺍﷲ‬ ‫ﺸﺄﻥ ﺃﺴﻠﻭﺒﻲ ﺍﻟﺘﺭﻏﻴﺏ ﻭﺍﻟﺘﺭﻫﻴﺏ ﺃﻥ ﻴﺅﺜﺭﺍ ﺴﻠﺒﹰﺎ ﺃﻭ ﺇﻴﺠﺎﺒﹰﺎ ﻓﻲ‬
‫ﻓﻼ ﻴﻨﺼﺭﻙ ﻨﺎﺼﺭ‪ ،‬ﻭﺃﻫﻠﻜﻙ ﻓﻼ ﻴﻘﻴﻙ ﻤﻨﻪ ﻭﺍﻕ‪ ،‬ﻭﻫﺫﺍ ﻤﻥ ﺒﺎﺏ‬ ‫ﺃﻓﻌﺎل ﺍﻟﻨﺎﺱ ﻭﺘﺼﺭﻓﺎﺘﻬﻡ‪.‬‬
‫ﺍﻹﻟﻬﺎﺏ ﻭﺍﻟﺘﻬﻴﻴﺞ ﻭﺍﻟﺒﻌﺙ ﻟﻠﺴﺎﻤﻌﻴﻥ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺍﻟﺩﻴﻥ‬ ‫‪3‬ﺃﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺠﺯﺍﺀ ﻤﺘﱠﺒﻌﻲ ﺍﻷﻫﻭﺍﺀ ﻴﺸﻤل ﺍﻟﺤﺩﻴﺙ ﻋﻥ‬
‫ل ﻋﻨﺩ ﺍﻟﺸﺒﻬﺔ ﺒﻌﺩ ﺍﺴﺘﻤﺴﺎﻜﻪ‬ ‫ل ﺯﺍ ٌ‬ ‫ﻭﺍﻟﺘﺼﻠﺏ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻴﺯ ّ‬ ‫ﻥ ﺍﻟﻬﻭﻯ –ﻜﻤﺎ‬ ‫ﺠﺯﺍﺀ ﻜل ﺃﺼﺤﺎﺏ ﺍﻟﺫﻨﻭﺏ ﻭﺍﻟﻤﻌﺎﺼﻲ‪ ،‬ﻷ ‪‬‬
‫ﺒﺎﻟﺤﺠﺔ‪ ،‬ﻭﺇﻻ ﻓﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪-‬ﻤﻥ ﺸﺩﺓ‬ ‫ﺱ ﻓﻴﻬﺎ ﻜﻠﻬﺎ‪ .‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﻁﺭﻕ ﺍﻟﺠﺯﺍﺌﻴﺔ –‬ ‫ﺘﻘﺩﻡ‪ -‬ﺴﺒﺏ ﺭﺌﻴ ‪‬‬
‫ﺍﻟﺸﻜﻴﻤﺔ ﺒﻤﻜﺎﻥ")‪.(47‬‬ ‫ﺍﻟﺩﻨﻴﻭﻴﺔ ﻭﺍﻷﺨﺭﻭﻴﺔ‪ -‬ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ﻟﻤﺘﱠﺒﻌﻲ ﺍﻷﻫﻭﺍﺀ ﻋﻠﻰ‬
‫ﻭﺼﺭ‪‬ﺡ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃﻴﻀﹰﺎ ﺒﺎﻨﻘﻁﺎﻉ ﻨﺼﺭﺓ ﺍﻟﻅﺎﻟﻤﻴﻥ‬ ‫ﻭﺠﻪ ﺍﻟﺨﺼﻭﺹ‪:‬‬
‫ﻅﹶﻠﻤ‪‬ﻭﺍ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ‬
‫ﻥ ﹶ‬ ‫ل ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺍﻟﻤﺘﺒﻌﻴﻥ ﻷﻫﻭﺍﺌﻬﻡ ﻓﻲ ﻗﻭﻟﻪ‪ } :‬ﺒ ْ‬
‫ﺼﺭِﻴﻥ‪{‬‬ ‫ﻥ ﻨﹶﺎ ِ‬ ‫ل ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ِﻤ ‪‬‬ ‫ﻀﱠ‬ ‫ﻥ َﺃ ‪‬‬
‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻱ ‪‬ﻤ ‪‬‬
‫ﻋ ﹾﻠ ٍﻡ ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺒِ ﹶﻐ ‪‬ﻴﺭِ ِ‬ ‫ﺃ‪.‬ﺍﻨﻘﻁﺎﻉ ﺍﻟﻭﻻﻴﺔ ﻭﺍﻟﻨﺼﺭﺓ ﻤﻥ ﺍﷲ‬
‫ﺍﻟﺭﻭﻡ‪ ،‬ﺍﻵﻴﺔ ‪.29‬‬ ‫ﻴﻘﻭل ﺘﻌﺎﻟﻰ ﻤﺨﺎﻁﺒﹰﺎ ﺍﻟﻨﺒﻲ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ } :-‬ﻭﹶﻟ ‪‬‬
‫ﻥ‬
‫ﻥ‬
‫ل ِﺇ ‪‬‬ ‫ﺤﺘﱠﻰ ﹶﺘ ﱠﺘﺒِﻊ‪ِ ‬ﻤﱠﻠ ﹶﺘ ‪‬ﻬ ‪‬ﻡ ﹸﻗ ْ‬
‫ﻙ ﺍ ﹾﻟ ‪‬ﻴﻬ‪‬ﻭ ‪‬ﺩ ﻭ‪‬ﻻ ﺍﻟ ﱠﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬‬ ‫ﻋ ﹾﻨ ‪‬‬
‫ﹶﺘ ‪‬ﺭﻀ‪‬ﻰ ‪‬‬
‫ﺏ‪.‬ﺍﻟﺨﺘﻡ ﻭﺍﻟﻁﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻭﺏ‬ ‫ﻥ‬
‫ﻙ ِﻤ ‪‬‬ ‫ﺕ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ﺍﱠﻟﺫِﻱ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻥ ﺍ ﱠﺘﺒ‪ ‬ﻌ ﹶ‬
‫‪‬ﻫﺩ‪‬ﻯ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ﻭ‪‬ﹶﻟﺌِ ‪‬‬
‫ﺕ ﺇﻟﻬﻴﺔ ﻗﺭﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻰ ﺃﻭﻟﺌﻙ‬ ‫ﻭﻫﻲ ﻋﻘﻭﺒﺎ ﹲ‬ ‫ﻲ ﻭ‪‬ﻻ ﹶﻨﺼِﻴ ٍﺭ{ ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺍﻵﻴﺔ ‪.120‬‬ ‫ﻥ ‪‬ﻭِﻟ ‪‬‬ ‫ﻥ ﺍﻟﱠﻠ ِﻪ ِﻤ ‪‬‬
‫ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻤ‪‬ﺎ ﹶﻟﻙ‪ِ ‬ﻤ ‪‬‬
‫ﺍﻟﻤﺘﺒﻌﻴﻥ ﻷﻫﻭﺍﺌﻬﻡ‪ .‬ﻭﻗﺩ ﺠﺎﺀﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺠﺯﺍﺀﹰﺍ‬ ‫ﻭﺍﻵﻴﺔ ﺼﺭﻴﺤﺔ ﻓﻲ ﺘﻘﺭﻴﺭ ﻋﺩﺍﻭﺓ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺩﺍﺌﻤﺔ‬
‫ﻟﻠﻜﺎﻓﺭﻴﻥ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻥ ﻭﺍﻟﻅﺎﻟﻤﻴﻥ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺘﻌﺒﻴﺭ ﺒﺎﻟﺨﺘﻡ ﻭﺍﻟﻁﺒﻊ‬ ‫ﻥ ﺍﻟﻤﻠﹼﺔ ﺍﻟﺤﻕ ﻫﻲ ﺩﻴﻥ ﺍﷲ ﻭﻫﺩﺍﻩ‪،‬‬ ‫ﺡﺃ‪‬‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﺘﻘﺭﺭ ﺒﻭﻀﻭ ٍ‬
‫ﺇﻨﹼﻤﺎ ﻫﻭ ﻟﻁﻭل ﺍﻨﺼﺭﺍﻑ ﻗﻠﻭﺒﻬﻡ ﻋﻥ ﺍﻟﺤﻕ ﺤﺘﻰ ﺃﺼﺒﺤﻭﺍ ﻓﻲ‬ ‫ﻭﺘﻨﻬﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺃﻫﻭﺍﺀ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻬﺩﻯ‬

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 ‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﺍﻟﻤﻭﻀﻌﻴﻥ ﺍﻟﻠﺫﻴﻥ ﺴﺒﻕ ﺍﻟﺤﺩﻴﺙ ﻋﻨﻬﻤﺎ‪ -‬ﻭﻫﻲ ﺼﻭﺭ ﹲﺓ ﺤﻴ ﹲﺔ‬ ‫ﺤﺎﻟ ٍﺔ ﻭﻜﺄﻨﹼﻬﻡ ﻗﺩ ﺨﹸﺘﻡ ﻋﻠﻰ ﻗﻠﻭﺒﻬﻡ ﻭﻨﹸﻘﺵ ﻋﻠﻴﻬﺎ ﺃﻨﻬﻡ ﻻ ﻴﻬﺘﺩﻭﻥ‪.‬‬
‫ﻷﺠﺴﺎ ٍﺩ ﺨﺎﻭﻴ ٍﺔ ﻤﻥ ﻜل ﺨﻴ ٍﺭ ﺘﻀﺭﺒﻬﺎ ﺭﻴﺢ ﺍﻟﺸﻴﻁﺎﻥ ﻭﺃﻋﺎﺼﻴﺭﻩ‬ ‫ﺨ ﹶﺫ‬
‫ﻥ ﺍ ﱠﺘ ﹶ‬ ‫ﺕ ‪‬ﻤ ‪‬‬ ‫ﻼ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺠﺎﺜﻴﺔ ﻨﻘﺭﺃ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪َ} :‬ﺃ ﹶﻓﺭ‪َ‬ﺃ ‪‬ﻴ ﹶ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﺤﺘﻰ ﺒﺎﺘﺕ ﺃﻫﻭﺍﺅﻫﺎ ﻭﺭﻏﺒﺎﺘﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺘﻌﺒﺩ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﻤﺎ ﻓﻴﻪ‬ ‫ل‬‫ﺴ ‪‬ﻤ ِﻌ ِﻪ ﻭ‪ ‬ﹶﻗ ﹾﻠﺒِﻪِ ﻭ‪‬ﺠ‪‬ﻌ‪َ ‬‬‫ﻋﻠﹶﻰ ‪‬‬ ‫ﺨ ﹶﺘﻡ‪ ‬‬‫ﻋ ﹾﻠ ٍﻡ ﻭ‪ ‬ﹶ‬‫ﻋﻠﹶﻰ ِ‬ ‫ﺇِﹶﻟﻬ‪ ‬ﻪ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﻭ‪َ‬ﺃﻀ‪‬ﱠﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺙ ﻋﻠﻰ ﻤﺠﺎﺒﻬﺘﻪ ﻭﻤﻨﺎﺒﺫﺘﻪ ﺤﺘﻰ ﻻ‬‫ﺢ ﻟﻠﻬﻭﻯ ﺍﻟﻤﺫﻤﻭﻡ ﻭﺤ ٍ‬
‫ﻤﻥ ﺘﻘﺒﻴ ٍ‬ ‫ﻥ{‬ ‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﺍﻟﱠﻠ ِﻪ َﺃﻓﹶﻼ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬ ‫ﻥ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِﻪ ِﻤ ‪‬‬ ‫ﻏﺸﹶﺎ ‪‬ﻭ ﹰﺓ ﹶﻓ ‪‬ﻤ ‪‬‬‫ﺼ ِﺭ ِﻩ ِ‬‫ﻋﻠﹶﻰ ‪‬ﺒ ‪‬‬ ‫‪‬‬
‫ﻴﻌﻭﺩ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻤﻀﻲ ﺒﺤﻴﺙ ﻴﺼﺒﺢ ﻫﻭ ﺍﻵﻤﺭ ﺍﻟﻨﺎﻫﻲ‬ ‫ﺍﻟﺠﺎﺜﻴﺔ‪ ،‬ﺍﻵﻴﺔ ‪ .23‬ﻭﻫﻲ ﺼﻭﺭ ﹲﺓ ﺤﻴ ﹲﺔ ﻟﻬﺫﻩ ﺍﻟﻔﺌﺔ ﺍﻟﺘﻲ ﺘﺤﻜﻤﺕ‬
‫ﻟﺼﺎﺤﺒﻪ ﻴ‪‬ﺯﻴﻥ ﻟﻪ ﺴﻭﺀ ﻋﻤﻠﻪ ﻭﻴﺼﺩﻩ ﻋﻥ ﺍﻟﺴﺒﻴل‪ ،‬ﻭﻴﺨﺘﻡ ﻋﻠﻰ‬ ‫ﻓﻴﻬﺎ ﺍﻷﻫﻭﺍﺀ ﺤﺘﻰ ﻜﺄﻨﹼﻬﺎ ﺍﻹﻟﻪ ﺍﻟﺫﻱ ﻴ‪‬ﻌﺒﺩ‪ ،‬ﻓﺼﺎﺭﺕ ﺃﺴﻤﺎﻋﻬﻡ‬
‫ﺴﻤﻌﻪ ﻭﻗﻠﺒﻪ ﻭﺒﺼﺭﻩ‪.‬‬ ‫ﻭﻗﻠﻭﺒﻬﻡ ﻜﺄﻨﻬﺎ ﻤﺨﺘﻭﻡ ﻋﻠﻴﻬﺎ ﻓﻲ ﻋﺩﻡ ﻨﻔﻭﺫ ﺍﻟﻨﺼﺎﺌﺢ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻼ‬
‫ﻴﻨﺘﻔﻌﻭﻥ ﺒﺸﻲ ٍﺀ ﺃﺒﺩﺍﹰ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﺘﺤﺫﻴ ‪‬ﺭ ﻟﻠﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺍﺘﺒﺎﻉ‬
‫ﺩ‪ .‬ﺍﻟﺠﺯﺍﺀ ﺍﻷﺨﺭﻭﻱ ﻓﻲ ﺠﻬﻨﻡ‬ ‫ﺍﻟﻬﻭﻯ ﻷﻨﻪ ﻴﺅﺩﻱ ﺒﺼﺎﺤﺒﻪ ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﻭﺨﻴﻤ ٍﺔ ﺠﺩﹰﺍ‪.‬‬
‫ﻭﺍﻵﻴﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻜﺜﻴﺭﺓ ﺠﺩﹰﺍ ﺴﻭﺍ ‪‬ﺀ ﺃﺫﻜﺭﺕ ﺠﻬﻨﻡ‬ ‫ﻭﻓﻲ ﻤﻭﻀ ٍﻊ ﺁﺨﺭ ﻨﺠﺩ ﻫﺫﺍ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻁﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻭﺏ‬
‫ﺠﺯﺍ ‪‬ﺀ ﻟﻤﻥ ﺍﺘﺒﻊ ﻫﻭﺍﻩ ﺼﺭﺍﺤ ﹰﺔ ﺃﻡ ﺘﻀﻤﻴﻨﹰﺎ ﻤﻥ ﺨﻼل ﺫﻜﺭ ﻋﺫﺍﺏ‬ ‫ﺤﺘﱠﻰ ِﺇﺫﹶﺍ‬ ‫ﺴ ﹶﺘﻤِ ‪‬ﻊ ﺇِﹶﻟ ‪‬ﻴﻙ‪ ‬‬‫ﻥ ﻴ‪ ‬‬
‫ﻭﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﻭ ِﻤ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ‪‬ﻤ ‪‬‬
‫ﺠﻬﻨﻡ ﺠﺯﺍﺀ ﻟﻠﻅﺎﻟﻤﻴﻥ ﻭﺍﻟﻜﺎﻓﺭﻴﻥ ﻭﺍﻟﻔﺎﺴﻘﻴﻥ ﻭﺍﻟﻌ‪‬ﺼﺎﺓ ﻤﻤﻥ‬ ‫ل ﺁﻨِﻔﹰﺎ ُﺃ ‪‬ﻭﹶﻟﺌِﻙ‪‬‬‫ﻥ ﺃُﻭﺘﹸﻭﺍ ﺍ ﹾﻟ ِﻌ ﹾﻠ ‪‬ﻡ ﻤ‪‬ﺎﺫﹶﺍ ﻗﹶﺎ َ‬ ‫ﻙ ﻗﹶﺎﻟﹸﻭﺍ ِﻟﱠﻠﺫِﻴ ‪‬‬ ‫ﻋ ﹾﻨ ِﺩ ‪‬‬
‫ﻥ ِ‬
‫ﺨ ‪‬ﺭﺠ‪‬ﻭﺍ ِﻤ ‪‬‬ ‫ﹶ‬
‫ﺍﺘﺒﻌﻭﺍ ﺃﻫﻭﺍﺀﻫﻡ ﺜ ‪‬ﻡ ﺴﻘﻁﻭﺍ ﻓﻲ ﺠﻬﻨﻡ –ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ‪ -‬ﻨﺠﺩ ﻫﺫﺍ‬ ‫ﻋﻠﹶﻰ ﹸﻗﻠﹸﻭ ِﺒ ِﻬ ‪‬ﻡ ﻭ‪‬ﺍ ﱠﺘ ‪‬ﺒﻌ‪‬ﻭﺍ َﺃ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ{ ﻤﺤﻤﺩ‪ ،‬ﺍﻵﻴﺔ‬ ‫ﻁﺒ‪‬ﻊ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬‫ﻥ ﹶ‬ ‫ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔﺔﹰ ﻓِﻲ‬ ‫ﻙ ﹶ‬‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ‪‬‬
‫ﻼ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻴ‪‬ﺎ ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ِﺇﻨﱠﺎ ‪‬‬ ‫ﺍﻟﺘﺼﺭﻴﺢ ﻤﺜ ﹰ‬ ‫‪ .16‬ﻓﻬﺫﻩ ﺍﻵﻴﺔ ﺘﺼﻭﺭ ﺤﺎل ﻨﻔ ٍﺭ ﻤﻥ ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻴﺘﻅﺎﻫﺭﻭﻥ‬
‫ﻥ‬
‫ﻋ‪‬‬ ‫ﻕ ﻭ‪‬ﻻ ﹶﺘ ﱠﺘ ِﺒ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ ﹶﻓ ‪‬ﻴﻀِﱠﻠﻙ‪ ‬‬ ‫ﺤﱢ‬‫ﺱ ﺒِﺎ ﹾﻟ ‪‬‬‫ﻥ ﺍﻟﻨﱠﺎ ِ‬
‫ﺤ ﹸﻜ ‪‬ﻡ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻷ ‪‬ﺭﺽِ ﻓﹶﺎ ‪‬‬ ‫ﺍَ‬ ‫ﺒﺎﻹﺴﻼﻡ ﻭﻴﺴﺘﻤﻌﻭﻥ ﻟﻠﻘﺭﺁﻥ ﻭﺇﺫﺍ ﺨﺭﺠﻭﺍ ﻤﻥ ﻋﻨﺩ ﺍﻟﻨﺒﻲ‪ -‬ﺼﻠﻰ‬
‫ﺸﺩِﻴ ‪‬ﺩ ِﺒ ‪‬ﻤﺎ‬
‫ﺏ ﹶ‬‫ﻋﺫﹶﺍ ‪‬‬ ‫ل ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ‪‬‬‫ﻋ‪‬‬‫ﻥ ‪‬‬ ‫ﻀﻠﱡﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ِ‬
‫ﻥ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ل ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫‪‬‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﺍﺴﺘﻬﺯﺅﺍ ﻭﺴﺨﺭﻭﺍ ﺜ ‪‬ﻡ ﻨﻌﺘﻬﻡ ﺒﺄﻥ ﺍﷲ ﻗﺩ ﻁﺒﻊ‬
‫ﺏ{ ﺹ‪ ،‬ﺍﻵﻴﺔ ‪.26‬‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫ﹶﻨﺴ‪‬ﻭﺍ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﺍ ﹾﻟ ِ‬ ‫ﻋﻠﻰ ﻗﻠﻭﺒﻬﻡ‪ .‬ﻴﻘﻭل ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪" :‬ﻭﺍﻟﻁﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﺏ‪ :‬ﺘﻤﺜﻴل‬
‫ﻓﺎﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺴﺒﺏ ﻓﻲ ﺍﻟﻀﻼل‪ ،‬ﻭﺍﻟﻀﻼل ﻴﺴﺘﻠﺯﻡ ﻨﺴﻴﺎﻥ‬ ‫ﻟﻌﺩﻡ ﻤﺨﺎﻟﻁﺔ ﺍﻟﻬﺩﻯ ﻭﺍﻟﺭﺸﺩ ﻟﻌﻘﻭﻟﻬﻡ ﺒﺤﺎل ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻁﺒﻭﻉ‬
‫ﻴﻭﻡ ﺍﻟﺤﺴﺎﺏ ﺍﻟﺫﻱ ﻴﺅﺩﻱ ﺒﺩﻭﺭﻩ ﺇﻟﻰ ﺍﻟﻌﺫﺍﺏ ﺍﻟﺸﺩﻴﺩ‪ .‬ﻭﻴ‪‬ﻔﻬﻡ ﻫﺫﺍ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺍﻹﻨﺎﺀ ﺍﻟﻤﺨﺘﻭﻡ ﺒﺤﻴﺙ ﻻ ﻴﺼل ﺇﻟﻴﻪ ﻤﻥ ﻴﺤﺎﻭل‬
‫ﻁﻐﹶﻰ )‪(37‬‬ ‫ﻥ ﹶ‬
‫ﺍﻟﺠﺯﺍﺀ ﺍﻷﺨﺭﻭﻱ ﺃﻴﻀﹰﺎ ﻤﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ } :‬ﹶﻓَﺄﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺩﺍﺨﻠﻪ‪ ،‬ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﺍﷲ ﺨﻠﻕ ﻗﻠﻭﺒﻬﻡ‪ :‬ﺃﻱ ﻋﻘﻭﻟﻬﻡ‬
‫ﻲ ﺍ ﹾﻟ ‪‬ﻤ ْﺄﻭ‪‬ﻯ )‪ (39‬ﻭَﺃﻤ‪‬ﺎ‬ ‫ﺠﺤِﻴ ‪‬ﻡ ِﻫ ‪‬‬
‫ﻥ ﺍ ﹾﻟ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺩ ﹾﻨﻴ‪‬ﺎ )‪ (38‬ﹶﻓِﺈ ‪‬‬ ‫ﻭ‪‬ﺁ ﹶﺜﺭ‪ ‬ﺍ ﹾﻟ ‪‬‬ ‫ﻏﻴﺭ ﻤﺩﺭﻜﺔ ﻭﻤﺼﺩﻗﺔ ﻟﻠﺤﻘﺎﺌﻕ ﻭﺍﻟﻬﺩﻯ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻁﺒﻊ ﻤﺘﻔﺎﻭﺕ‬
‫ﻥ ﺍ ﹾﻟﺠ‪ ‬ﱠﻨ ﹶﺔ‬
‫ﻥ ﺍ ﹾﻟ ‪‬ﻬﻭ‪‬ﻯ )‪ (40‬ﹶﻓِﺈ ‪‬‬ ‫ﻋ‪‬‬ ‫ﺱ ‪‬‬ ‫ﻑ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﺒ ِﻪ ‪‬ﻭ ﹶﻨﻬ‪‬ﻰ ﺍﻟ ﱠﻨ ﹾﻔ ‪‬‬ ‫ﻥ ﺨﹶﺎ ﹶ‬ ‫‪‬ﻤ ‪‬‬ ‫ﻴﺯﻭل ﺒﻌﻀﻪ ﻋﻥ ﺒﻌﺽ ﺃﻫﻠﻪ ﻓﻲ ﻤ‪‬ﺩ ٍﺩ ﻤﺘﻔﺎﻭﺘﺔ ﻭﻴﺩﻭﻡ ﻤﻊ‬
‫ﻲ ﺍ ﹾﻟ ‪‬ﻤ ْﺄﻭ‪‬ﻯ{ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ ،‬ﺍﻵﻴﺎﺕ ‪.41-37‬‬ ‫ِﻫ ‪‬‬ ‫ﺍﻟﺒﻌﺽ ﺇﻟﻰ ﺍﻟﻤﻭﺕ ﻜﻤﺎ ﻭﻗﻊ")‪.(48‬‬

‫ﺍﻟﺨﺎﺘﻤـﺔ‬ ‫ﺝ‪ .‬ﺍﻟﻐﻠﻅﺔ ﻋﻠﻴﻬﻡ ﻭﺍﻟﺘﻭﺒﻴﺦ ﺒﻀﺭﺏ ﺍﻷﻤﺜﺎل‬

‫ﻟﻘﺩ ﻀﺭﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺒﻠﻴﻐﺔ ﺒﺄﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ‬
‫ﻭﺒﻌﺩ ﻫﺫﺍ ﺍﻟﺘﻁﻭﺍﻑ ﻓﻲ ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﻬﻰ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‬
‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻭﺘﻠﻤﺱ ﺃﺴﺭﺍﺭﻫﺎ‪ ،‬ﻭﺍﺴﺘﻨﻁﺎﻕ ﺴﻴﺎﻗﺎﺘﻬﺎ‬
‫ﻥ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻨﻬﺠﹰﺎ ﻭﺍﻀﺤﺎ ﻓﻲ ﺍﻟﻨﻬﻲ‬ ‫ﻭﻋﺒﺎﺭﺍﺘﻬﺎ‪ ،‬ﺘﺒﻴ‪‬ﻥ ﻟﻨﺎ ﺃ ‪‬‬
‫ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻴﺘﻤﺜل ﻓﻲ ﺫﻜﺭﻩ ﻟﻸﺴﺒﺎﺏ ﺍﻟﺩﺍﻓﻌﺔ ﻭﺍﻟﻤﻌﻴﻨﺔ‬
‫ﻥ ﺘﺤﺩﻴﺩ ﺍﻟﺴﺒﺏ ﻴﻌﻴﻥ ﻋﻠﻰ ﻋﻼﺝ ﺍﻟﻤ‪‬ﺴﺒﺏ‪،‬‬ ‫ﻋﻠﻰ ﻅﻬﻭﺭﻩ‪ ،‬ﻷ ‪‬‬
‫ﻭﻜﺫﻟﻙ ﻤﻥ ﺨﻼل ﺫﻜﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﺒﻌﺽ ﻤﻅﺎﻫﺭ ﺍﺘﺒﺎﻉ‬
‫ﺍﻟﻬﻭﻯ ﺍﻟﺸﹼﻨﻴﻌﺔ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﺘﻤﺜﻴل ﻻ ﺍﻟﺤﺼﺭ‪ ،‬ﺜ ‪‬ﻡ ﻤﻥ ﺨﻼل‬
‫ﺫﻜﺭ ﺍﻵﺜﺎﺭ ﻭﺍﻷﻀﺭﺍﺭ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ‪ ،‬ﻭﺍﻟﺘﻲ ﻴﻨﺒﺜﻕ‬
‫ﻋﻨﻬﺎ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻷﻀﺭﺍﺭ ﻭﺍﻵﺜﺎﺭ ﺍﻟﻔﺭﻋﻴﺔ‪ ،‬ﺜ ‪‬ﻡ ﺘﺘﺠﻠﹼﻰ ﻤﻌﺎﻟﻡ‬
‫ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻤﻥ ﺨﻼل ﺫﻜﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﻸﺴﺎﻟﻴﺏ ﺍﻟﻭﻗﺎﺌﻴﺔ‬
‫ﻥ ﺍﻟﻭﻗﺎﻴﺔ ﺨﻴﺭ ﻤﻥ ﺍﻟﻌﻼﺝ‪.‬‬ ‫ﻭﺍﻟﻌﻼﺠﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻤﺭﺽ ﺍﻟﻔﺘﹼﺎﻙ ﺇﺫ ﺇ ‪‬‬
‫ﺴﻘﻁﻭﺍ ﻨﺘﻴﺠﺔ ﺍﺘﺒﺎﻋﻬﻡ ﻷﻫﻭﺍﺌﻬﻡ ﻭﺫﻟﻙ ﻤﻥ ﺃﺠل ﺃﻥ ﺘﻬﺯ ﻫﺫﻩ‬
‫ﺍﻷﻤﺜﻠﺔ ﻭﺠﺩﺍﻨﻬﻡ ﻭﺘﻘﺭﻉ ﺃﺴﻤﺎﻋﻬﻡ ﻷﻨﻬﺎ ﺘﺸﺒﻴﻪ ﻓﻅﻴﻊ ﻟﺤﺎﻟﻬﻡ‬
‫ﺘﻘﺸﻌﺭ ﻤﻨﻪ ﺍﻟﺠﻠﻭﺩ ﻭﺍﻟﻘﻠﻭﺏ ﻭﺘﻨﻔﺭ ﻤﻥ ﻫﺫﻩ ﺍﻟﺼﻭﺭ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻥ ﻤﻥ ﺸﺄﻥ ﻫﺫﻩ ﺍﻷﻤﺜﻠﺔ ﻭﺍﻟﻤﺸﺎﻫﺩ ﺃﻥ ﺘﺭﻓﻊ ﻤﻥ‬‫ﺍﻟﺠﺎﻨﺏ ﺍﻵﺨﺭ ﻓﺈ ‪‬‬
‫ﺇﻴﻤﺎﻥ ﺍﻟﻤﺘﺒﻌﻴﻥ ﻟﻠﻬﺩﻯ ﺍﻟﻤﺴﺘﻘﻴﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻕ ﻓﻼ ﻴﻌﻭﺩﻭﻥ‬
‫ﻴﻌﺒﺄﻭﻥ ﺒﺄﺼﺤﺎﺏ ﺍﻷﻫﻭﺍﺀ‪ ،‬ﻭﻗﺩ ﻓﻅﹼﻊ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺤﺎﻟﻬﻡ ﻭﻜﺸﻑ‬
‫ﺨﺒﺎﻴﺎﻫﻡ ﻭﻫﺘﻙ ﺃﺴﺭﺍﺭﻫﻡ‪ .‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﺼﻭﺭ ﺍﻟﻤﺭﻴﻌﺔ –ﺍﻟﺘﻲ‬
‫ﺘﻘﺩﻡ ﺍﻟﺤﺩﻴﺙ ﻋﻨﻬﺎ‪ -‬ﺼﻭﺭﺓ ﺍﻟﺫﻱ ﻴﻨﺴﻠﺦ ﻤﻥ ﺁﻴﺎﺕ ﺍﷲ ﻭﻴﺘﺒﻊ‬
‫ﻫﻭﺍﻩ ﺒﺼﻭﺭﺓ ﺍﻟﻜﻠﺏ ﺍﻟﻼﻫﺙ ﺤ‪‬ﻤل ﻋﻠﻴﻪ ﺃﻭ ﻟﻡ ﻴ‪‬ﺤﻤل‪ .‬ﻭﻜﺫﻟﻙ‬
‫ﻨﺠﺩ ﻭﺼﻑ ﺤﺎﻟﻬﻡ ﺒﺄﺒﺸﻊ ﺼﻭﺭﺓ ﻴﺘﺨﻴﻠﻬﺎ ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ ﻭﻫﻲ‬
‫ﺼﻭﺭﺓ ﺍﻟﻬﻭﻯ ﻭﻗﺩ ﺃﺼﺒﺢ ﺇﻟﻬﹰﺎ ﻴ‪‬ﻌﺒﺩ ﻤﻥ ﺩﻭﻥ ﺍﷲ –ﻓﻲ‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،36‬ﺍﻟﻌﺩﺩ ‪2009 ،2‬‬

‫ﺍﻷﻤﺔ ﻋﺎﺸﺕ –ﻭﻻ ﺯﺍﻟﺕ‪ -‬ﺁﺜﺎﺭﻩ ﻭﺃﻀﺭﺍﺭﻩ ﺍﻟﻤﺘﻨﻭﻋﺔ ﻋﺒﺭ‬ ‫ﻭﺒﻬﺫﺍ ﻴﺘﻀﺢ ﺃﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﻤﻌﺎﻟﺠﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‬
‫ﺘﺎﺭﻴﺨﻬﺎ ﺍﻟﻁﻭﻴل‪.‬‬ ‫ل ﻴﺘﻼﺀﻡ ﻤﻊ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻭﺩﻭﺭﻩ ﻓﻲ‬ ‫ﺞ ﺸﺎﻤ ٌ‬
‫ﻫﻭ ﻤﻨﻬ ‪‬‬
‫ﻥ‬
‫ﻨﻬﻭﺽ ﺍﻷﻤﻡ ﺃﻭ ﺘﻘﻭﻴﺽ ﺍﻟﺤﻀﺎﺭﺍﺕ ﻭﺍﻀﻤﺤﻼﻟﻬﺎ‪ ،‬ﻻﺴﻴ‪‬ﻤﺎ ﺃ ‪‬‬

‫ﻤﻥ ﺍﻟﺯﻨﺎ ﻭﻏﻴﺭﻩ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ)‪.(2657‬‬ ‫ﺍﻟﻬﻭﺍﻤﺵ‬

‫ﺃﺒﻭ ﺤﻴﺎﻥ ﺍﻷﻨﺩﻟﺴﻲ‪ ،‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪.97/4 ،‬‬ ‫)‪(18‬‬
‫ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ‪.207/2 ،‬‬ ‫)‪(19‬‬ ‫ﺍﻟﻤﺎﻭﺭﺩﻱ‪ ،‬ﺃﺩﺏ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺩﻴﻥ‪ .‬ﻁ‪ ،1‬ﺹ‪.17‬‬ ‫)‪(1‬‬
‫ﺍﻟﺭﺍﺯﻱ‪ ،183/26 ،‬ﺒﺘﺼﺭﻑ‪.‬‬ ‫)‪(20‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺼﻴﺩ ﺍﻟﺨﺎﻁﺭ‪ ،‬ﺹ‪.358‬‬ ‫)‪(2‬‬
‫ﺍﻟﻤﻨﺎﺭ‪.258/7 ،‬‬ ‫)‪(21‬‬ ‫ﺍﺒﻥ ﻓﺎﺭﺱ‪ ،‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ‪ .‬ﻁ‪.16-15/6 ،1‬‬ ‫)‪(3‬‬
‫ﺍﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﺍﻟﺩﺭ ﺍﻟﻤﺼﻭﺭ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻜﻨﻭﻥ‪.‬‬ ‫)‪(22‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ .‬ﻓﺼل ﺍﻟﻬﺎﺀ‪ ،‬ﺒﺎﺏ ﺍﻟﻴﺎﺀ‪،‬‬ ‫)‪(4‬‬
‫ﻁ‪.658/4 ،2‬‬ ‫‪.373-370/15‬‬
‫ﺍﻟﻤﻔﺭﺩﺍﺕ‪ ،‬ﺹ‪.106‬‬ ‫)‪(23‬‬ ‫ﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‪ .‬ﻁ‪ ،1‬ﺹ‪.524‬‬ ‫)‪(5‬‬
‫ﺍﻟﻅﻼل‪.1132/2 ،‬‬ ‫)‪(24‬‬ ‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺫﻡ ﺍﻟﻬﻭﻯ‪ .‬ﻁ‪ ،1‬ﺹ‪.12‬‬ ‫)‪(6‬‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ 1399-1398/3 ،‬ﺒﺘﺼﺭﻑ‪.‬‬ ‫)‪(25‬‬ ‫ﺍﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﻋﻤﺩﺓ ﺍﻟﺤﻔﹼﺎﻅ ﻓﻲ ﺘﻔﺴﻴﺭ ﺃﺸﺭﻑ ﺍﻷﻟﻔﺎﻅ‪.‬‬ ‫)‪(7‬‬
‫ﺍﻟﻤﻨﺎﺭ‪.408-407/9 ،‬‬ ‫)‪(26‬‬ ‫ﻁ‪.309/4 ،1‬‬
‫ﺍﻟﻅﻼل‪.1398/3 ،‬‬ ‫)‪(27‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻭﺒﻬﺎﻤﺸﻪ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬ ‫)‪(8‬‬
‫ﺍﻟﺭﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ﺃﻭ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ‪.47-46/15 ،‬‬ ‫)‪(28‬‬ ‫ﻻﺒﻥ ﺤﺠﺭ‪ .‬ﻜﺘﺎﺏ ﺍﻟﺘﻔﺴﻴﺭ‪ ،‬ﺒﺎﺏ‪ :‬ﺘﺭﺠﻲ ﺇﻟﻴﻙ ﻤﻥ ﺘﺸﺎﺀ‪،‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﻔﺭﺩﺍﺕ‪ ،‬ﺹ‪.223‬‬ ‫)‪(29‬‬ ‫ﺤﺩﻴﺙ ﺭﻗﻡ)‪ .(4788‬ﻭﻜﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ )‪.(5113‬‬
‫ﺍﻟﺭﺍﺯﻱ‪.183/26 ،‬‬ ‫)‪(30‬‬ ‫ﻭﺍﻨﻅﺭ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺼﺤﻴﺢ ﻤﺴﻠﻡ‪ .‬ﻜﺘﺎﺏ ﺍﻟﺭﻀﺎﻉ‪ ،‬ﺒﺎﺏ‪ :‬ﺠﻭﺍﺯ‬
‫ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪.244/23 ،‬‬ ‫)‪(31‬‬ ‫ﻫﺒﺘﻬﺎ ﻨﻭﺒﺘﻬﺎ ﻟﻀﺭﺘﻬﺎ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ)‪.(1464‬‬
‫ﺍﻟﺭﺍﻏﺏ‪ ،‬ﺍﻟﻤﻔﺭﺩﺍﺕ‪ ،‬ﺹ‪.237‬‬ ‫)‪(32‬‬ ‫ﻭﺭﺩﺕ ﻟﻔﻅﺔ )ﺍﻟﻬﻭﻯ( ﺒﺎﻟﻤﻌﻨﻰ ﺍﻻﺼﻁﻼﺤﻲ ﻓﻲ ﺍﻟﺴﻭﺭ‬ ‫)‪(9‬‬
‫ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ‪.216/1 ،‬‬ ‫)‪(33‬‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪ 19) -‬ﺴﻭﺭﺓ(‪ :-‬ﺍﻟﺒﻘﺭﺓ‪) :‬ﺍﻵﻴﺎﺕ‪،(145 ،120 ،87 :‬‬
‫ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ‪ ،5946/7 ،‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻥ‬ ‫)‪(34‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،(135) :‬ﺍﻟﻤﺎﺌﺩﺓ‪ ،(77 ،70 ،49 ،48) :‬ﺍﻷﻨﻌﺎﻡ‪:‬‬
‫ﺘﺄﻭﻴل ﺁﻱ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻁ‪.2‬‬ ‫)‪ ،(150 ،115 ،71 ،56‬ﺍﻷﻋﺭﺍﻑ‪ ،(176) :‬ﺍﻟﺭﻋﺩ‪:‬‬
‫ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪.92/18 ،‬‬ ‫)‪(35‬‬ ‫)‪ ،(37‬ﺍﻟﻜﻬﻑ‪ ،(28) :‬ﻁﻪ‪ ،(16) :‬ﺍﻟﻔﺭﻗﺎﻥ‪،(43) :‬‬
‫ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ‪ 7380 ،‬ﺒﺘﺼﺭﻑ‪.‬‬ ‫)‪(36‬‬ ‫ﺍﻟﻤﺅﻤﻨﻭﻥ‪ ،(71) :‬ﺍﻟﻘﺼﺹ‪ /50) :‬ﻤﻭﻀﻌﺎﻥ(‪ ،‬ﺍﻟﺭﻭﻡ‪:‬‬
‫ﺍﻟﻜﺸﺎﻑ‪.294/4 ،‬‬ ‫)‪(37‬‬ ‫)‪ ،(29‬ﺹ‪ ،(26) :‬ﺍﻟﺸﻭﺭﻯ‪ ،(15) :‬ﺍﻟﺠﺎﺜﻴﺔ‪،(23 ،18) :‬‬
‫ﺍﻟﻤﻔﺭﺩﺍﺕ‪ ،‬ﺹ‪.284‬‬ ‫)‪(38‬‬ ‫ﻤﺤﻤﺩ‪ ،(16 ،14) :‬ﺍﻟﻘﻤﺭ‪ ،(3) :‬ﺍﻟﻨﺠﻡ‪،(23 ،3) :‬‬
‫ﺍﺒﻥ ﻋﻁﻴﺔ ﺍﻷﻨﺩﻟﺴﻲ‪ ،‬ﺍﻟﻤﺤﺭﺭ ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻜﺘﺎﺏ‬ ‫)‪(39‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ‪.(40) :‬‬
‫ﺍﻟﻌﺯﻴﺯ‪ .‬ﻁ‪ ،1‬ﺹ‪.1189‬‬ ‫ﻫﺫﻩ ﺍﻟﻤﻭﺍﻀﻊ ﻫﻲ‪ :‬ﺍﻟﺒﻘﺭﺓ‪ ،87 :‬ﺍﻟﻤﺎﺌﺩﺓ‪ ،70 :‬ﺍﻷﻨﻌﺎﻡ‪،71 :‬‬ ‫)‪(10‬‬
‫ﺍﻟﺭﺍﺸﺩ‪ ،‬ﺍﻟﻌﻭﺍﺌﻕ‪ ،‬ﻁ‪ ،3‬ﺹ‪.61‬‬ ‫)‪(40‬‬ ‫ﻭﺍﻟﻨﺠﻡ‪.23 :‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺫﻡ ﺍﻟﻬﻭﻯ‪ ،‬ﺹ ‪.15-14‬‬ ‫)‪(41‬‬ ‫ﺍﻟﻤﻔﺭﺩﺍﺕ‪ ،‬ﺹ ‪.79‬‬ ‫)‪(11‬‬
‫ﺍﻟﻅﻼل‪.776/2 ،‬‬ ‫)‪(42‬‬ ‫ﺍﻟﺯﻤﺨﺸﺭﻱ‪ ،‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﻁ‪.209/1 ،2‬‬ ‫)‪(12‬‬
‫ﺍﻟﺭﺍﺯﻱ‪.52/31 ،‬‬ ‫)‪(43‬‬ ‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﺍﻟﺤﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ‪ ،‬ﺹ‪.58‬‬ ‫)‪(13‬‬
‫ﺍﻟﻤﻨﺎﺭ‪.19/2 ،‬‬ ‫)‪(44‬‬ ‫ﺭﻀﺎ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺤﻜﻴﻡ ﺍﻟﺸﻬﻴﺭ ﺒﺘﻔﺴﻴﺭ ﺍﻟﻤﻨﺎﺭ‪.406/9 ،‬‬ ‫)‪(14‬‬
‫ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ‪ 72/14 ،‬ﺒﺘﺼﺭﻑ‪.‬‬ ‫)‪(45‬‬ ‫ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ‪ ،‬ﺘﻔﺴﻴﺭ ﺃﺒﻲ ﺍﻟﺴﻌﻭﺩ ﺃﻭ ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ‬ ‫)‪(15‬‬
‫ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪.695/1 ،‬‬ ‫)‪(46‬‬ ‫ﻤﺯﺍﻴﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻁ‪.1‬‬
‫ﺍﻟﻜﺸﺎﻑ‪.502/2 ،‬‬ ‫)‪(47‬‬ ‫ﻗﻁﺏ‪ ،‬ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ‪ ،187/4 .‬ﻁ‪.3229/5 ،1‬‬ ‫)‪(16‬‬
‫ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪.101/26 ،‬‬ ‫)‪(48‬‬ ‫ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ .‬ﻜﺘﺎﺏ ﺍﻟﻘﺩﺭ‪ ،‬ﺒﺎﺏ‪ :‬ﻗﹸﺩﺭ ﻋﻠﻰ ﺍﺒﻥ ﺁﺩﻡ ﺤﻅﻪ‬ ‫)‪(17‬‬

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‫ﺠﻬﺎﺩ ﻤﺤﻤﺩ ﻓﻴﺼل ﺍﻟﻨﺼﻴﺭﺍﺕ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪...‬‬

‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺩﻭﻥ ﻁﺒﻌﺔ ﻭﺘﺎﺭﻴﺦ‪.406/9 ،‬‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ‬
‫ﺍﻟﺯﻤﺨﺸﺭﻱ‪ ،‬ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺨﻭﺍﺭﺯﻤﻲ‪ ،‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ‬
‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪2001 ،2‬ﻡ‪.209/1 ،‬‬ ‫ﺍﻵﻟﻭﺴﻲ‪ ،‬ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﻤﺤﻤﻭﺩ ﺍﻟﺒﻐﺩﺍﺩﻱ )‪1270‬ﻫـ(‪ ،‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ‬
‫ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺼﻁﻔﻰ ﺍﻟﻌﻤﺎﺩﻱ‪ ،‬ﺘﻔﺴﻴﺭ ﺃﺒﻲ‬ ‫ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺍﻟﺴﺒﻊ ﺍﻟﻤﺜﺎﻨﻲ‪ .‬ﻗﺭﺃﻩ ﻭﺼﺤﺤﻪ‪ :‬ﻤﺤﻤﺩ‬
‫ﺍﻟﺴﻌﻭﺩ ﺃﻭ ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ ﻤﺯﺍﻴﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺭﻴﻡ‪ .‬ﻭﻀﻊ‬ ‫ﺤﺴﻴﻥ ﺍﻟﻌﺭﺏ‪1994 ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫ﺤﻭﺍﺸﻴﻪ‪ :‬ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‪1999 ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬ ‫‪.223/4‬‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.1‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻭﺒﻬﺎﻤﺸﻪ ﻓﺘﺢ‬
‫ﺍﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ‪ ،‬ﺍﻟﺩﺭ ﺍﻟﻤﺼﻭﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﺒﺎﺭﻱ ﻻﺒﻥ ﺤﺠﺭ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﺩﻭﻥ ﻁﺒﻌﺔ ﻭﺘﺎﺭﻴﺦ‪ ،‬ﻜﺘﺎﺏ‬
‫ﺍﻟﻤﻜﻨﻭﻥ‪ .‬ﺘﺤﻘﻴﻕ‪ :‬ﺩ‪ .‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺨﺭﺍﻁ‪2003 ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ‪،‬‬ ‫ﺍﻟﺘﻔﺴﻴﺭ‪ ،‬ﺒﺎﺏ‪ :‬ﺘﺭﺠﻲ ﺇﻟﻴﻙ ﻤﻥ ﺘﺸﺎﺀ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ)‪.(4788‬‬
‫ﺩﻤﺸﻕ‪ ،‬ﻁ‪.658/4 ،2‬‬ ‫ﻭﻜﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ)‪ .(5113‬ﻭﺍﻨﻅﺭ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺍﺒﻥ ﺍﻟﺤﺠﺎﺝ‬
‫ﺍﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ‪ ،‬ﻋﻤﺩﺓ ﺍﻟﺤﻔﹼﺎﻅ ﻓﻲ ﺘﻔﺴﻴﺭ ﺃﺸﺭﻑ‬ ‫ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ‪ ،‬ﺼﺤﻴﺢ ﻤﺴﻠﻡ‪ .‬ﺘﺤﻘﻴﻕ‪ :‬ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻷﻟﻔﺎﻅ‪ .‬ﺤﻘﻘﻪ‪ :‬ﺩ‪ .‬ﻤﺤﻤﺩ ﺍﻟﺘﻭﻨﺠﻲ‪1993 ،‬ﻡ‪ ،‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ‪،‬‬ ‫ﺇﺤﻴﺎﺀ ﺍﻟﻜﺘﺏ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻜﺘﺎﺏ ﺍﻟﺭﻀﺎﻉ‪ ،‬ﺒﺎﺏ‪ :‬ﺠﻭﺍﺯ ﻫﺒﺘﻬﺎ ﻨﻭﺒﺘﻬﺎ‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪.309/4 ،1‬‬ ‫ﻟﻀﺭﺘﻬﺎ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ)‪.(1464‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺃﺒﻭ ﺠﻌﻔﺭ ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ‪ ،‬ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻥ ﺘﺄﻭﻴل ﺁﻱ‬ ‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﺘﻘﻲ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ)‪728‬ﻫـ(‪ ،‬ﺍﻟﺤﺴﻨﺔ‬
‫ﺍﻟﻘﺭﺁﻥ‪ .‬ﺘﺤﻘﻴﻕ‪ :‬ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺍﺯﻕ ﺍﻟﺒﻜﺭﻱ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﻤﻥ‬ ‫ﻭﺍﻟﺴﻴﺌﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻭﻥ ﻁﺒﻌﺔ ﻭﺘﺎﺭﻴﺦ‪،‬‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،2007 ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﻁ‪.5946/7 ،2‬‬ ‫ﺹ‪.58‬‬
‫ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻅﺎﻫﺭ‪ ،‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪ ،‬ﺩﺍﺭ ﺴﺤﻨﻭﻥ ﻟﻠﻨﺸﺭ‬ ‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﺭﺝ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻋﻠﻲ)‪97‬ﻫـ(‪ ،‬ﺼﻴﺩ‬
‫ﻭﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺘﻭﻨﺱ‪ ،‬ﺒﺩﻭﻥ ﻁﺒﻌﺔ ﻭﺘﺎﺭﻴﺦ‪.244/23 ،‬‬ ‫ﺍﻟﺨﺎﻁﺭ‪ .‬ﺤﻘﻘﻪ ﻭﻀﺒﻁﻪ ﻭﻋﻠﹼﻕ ﻋﻠﻴﻪ‪ :‬ﺁﺩﻡ ﺃﺒﻭ ﺴﻨﻴﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‬
‫ﺍﺒﻥ ﻋﻁﻴﺔ ﺍﻷﻨﺩﻟﺴﻲ‪ ،‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺤﻕ )‪541‬ﻫـ(‪ ،‬ﺍﻟﻤﺤﺭﺭ ﺍﻟﻭﺠﻴﺯ‬ ‫ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﻋﻤﺎﻥ‪ ،‬ﺍﻷﺭﺩﻥ ﺒﺩﻭﻥ ﻁﺒﻌﺔ ﻭﺘﺎﺭﻴﺦ‪ ،‬ﺹ‪.358‬‬
‫ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺯﻴﺯ‪ .‬ﺩﺍﺭ ﺍﺒﻥ ﺤﺯﻡ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪،‬‬ ‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﺭﺝ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻋﻠﻲ‪ ،‬ﺫﻡ ﺍﻟﻬﻭﻯ‪ .‬ﺘﺤﻘﻴﻕ‪:‬‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2002 ،1‬ﻡ‪ ،‬ﺹ‪.1189‬‬ ‫ﻤﺼﻁﻔﻰ ﻋﺒﺩ ﺍﻟﻭﺍﺤﺩ‪ ،‬ﻤﺭﺍﺠﻌﺔ‪ :‬ﺃﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ‪1962 ،‬ﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﺒﻥ ﻓﺎﺭﺱ‪ ،‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻓﺎﺭﺱ ﺒﻥ ﺯﻜﺭﻴﺎ)‪395‬ﻫـ(‪ ،‬ﻤﻌﺠﻡ‬ ‫ﺍﻟﻜﺘﺏ ﺍﻟﺤﺩﻴﺜﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﻁ‪ ،1‬ﺹ‪.12‬‬
‫ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ‪ .‬ﺘﺤﻘﻴﻕ‪ :‬ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪1991 ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴل‪،‬‬ ‫ﺃﺒﻭ ﺤﻴﺎﻥ ﺍﻷﻨﺩﻟﺴﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ)‪754‬ﻫـ(‪ ،‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪ .‬ﺩﺍﺭ‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.16-15/6 ،1‬‬ ‫ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪.97/4 ،2005 ،‬‬
‫ﻗﻁﺏ‪ ،‬ﺴﻴﺩ‪ ،1982 ،‬ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ‪ .‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬ ‫ﺍﻟﺭﺍﺯﻱ‪ ،‬ﺍﻹﻤﺎﻡ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺤﺴﻴﻥ)‪606‬ﻫـ(‪،‬‬
‫‪ .187/4‬ﻭﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﻁ‪.3229/5 ،1‬‬ ‫ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭﺃﻭ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ‪.‬ﺤﻘﻘﻪ ﻭﻋﻠﻕ ﻋﻠﻴﻪ ﻭﺨﺭ‪‬ﺝ ﺃﺤﺎﺩﻴﺜﻪ‪:‬‬
‫ﺍﻟﻤﺎﻭﺭﺩﻱ‪ ،‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺤﺒﻴﺏ ﺍﻟﺒﺼﺭﻱ)‪450‬‬ ‫ﻋﻤﺎﺩ ﺯﻜﻲ ﺍﻟﺒﺎﺭﻭﺩﻱ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﻭﻓﻴﻘﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﺩﻭﻥ ﻁﺒﻌﺔ‬
‫ﻫـ(‪ ،‬ﺃﺩﺏ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺩﻴﻥ‪ .‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪،1‬‬ ‫ﻭﺘﺎﺭﻴﺦ‪.47-46/15 ،‬‬
‫‪1405‬ﻫـ‪1985 -‬ﻡ‪ .‬ﺹ‪.17‬‬ ‫ﺍﻟﺭﺍﺸﺩ‪ ،‬ﻤﺤﻤﺩ ﺃﺤﻤﺩ‪1981 ،‬ﻡ‪ ،‬ﺍﻟﻌﻭﺍﺌﻕ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ .‬ﻜﺘﺎﺏ ﺍﻟﻘﺩﺭ‪ ،‬ﺒﺎﺏ‪ :‬ﻗﹸﺩﺭ ﻋﻠﻰ ﺍﺒﻥ ﺁﺩﻡ ﺤﻅﻪ ﻤﻥ‬ ‫ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،3‬ﺹ‪.61‬‬
‫ﺍﻟﺯﻨﺎ ﻭﻏﻴﺭﻩ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ)‪.(2657‬‬ ‫ﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻤﻔﻀل)‪403‬ﻫـ(‪،‬‬
‫ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪ ،‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ ﺍﻹﻓﺭﻴﻘﻲ ﺍﻟﻤﺼﺭﻱ‪ ،‬ﻟﺴﺎﻥ‬ ‫ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‪ .‬ﺘﺤﻘﻴﻕ‪ :‬ﻴﻭﺴﻑ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺍﻟﺒﻘﺎﻋﻲ‪،‬‬
‫ﺍﻟﻌﺭﺏ‪ .‬ﺩﺍﺭ ﺼﺎﺩﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻓﺼل ﺍﻟﻬﺎﺀ‪ ،‬ﺒﺎﺏ ﺍﻟﻴﺎﺀ‪،‬‬ ‫‪2006‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪.373-370/15‬‬ ‫ﺹ‪.524‬‬
‫ﺭﻀﺎ‪ ،‬ﻤﺤﻤﺩ ﺭﺸﻴﺩ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺤﻜﻴﻡ ﺍﻟﺸﻬﻴﺭ ﺒﺘﻔﺴﻴﺭ ﺍﻟﻤﻨﺎﺭ‪،‬‬

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 2009 ،2 ‫ ﺍﻟﻌﺩﺩ‬،36 ‫ ﺍﻟﻤﺠﻠﹼﺩ‬،‫ ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‬،‫ﺩﺭﺍﺳﺎﺕ‬

Quranic Methodology in Dealing with Impure Evil Desires

Jehad M. Al-Nusairat*

ABSTRACT

The Quran forbids following one's impure evil desires in numerous verses. This forbidding comes in
accordance with divine methodology which is worthy of a thorough reading and analyzing.
This study is an endeavor to unveil some of the aspects of the Quranic methodology in dealing with
impure evil desires. It came in various sections of which deals with one of the aspect of the Quranic method.
It aimed also to explore and demonstrate the influence of this method in, spiritually, treating the hearts and
purifying the minds and therefore stabilizing the societies.

Keywords: Quran, One's Impure Evil Desires.

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* Faculty of Shari'a, University of Jordan. Received on 23/10/2007 and Accepted for Publication on 17/11/2008.

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