


 
 
 
 
 
www.thekr.net
adnan@thekr.net
 

 
 
 
 
 
www.thekr.net
adnan@thekr.net
 ‫‪‬‬
‫‪ ‬‬

‫‪ ..‬ﻗﺼ‪‬ﺔﹸ ﺍﻟﻮﺟﻮﺩ‪ ، ‬ﻻ ﻧ‪‬ﺪﺭﻙ‪ ‬ﺣﻘﻴﻘﺘ‪‬ﻬﺎ ﻭﻻ ﳕﻠﻚ‪ ‬ﻳﻘﻴﻨ‪‬ﻬﺎ ﺇﻻﹼ ﺑﺘﺪﺑ‪‬ﺮ ﻛﺘـﺎﺏﹺ ﺍﷲِ ﺗﻌـﺎﱃ‬
‫ﺍﳌﻘﺮﻭﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻭﺑﺎﻟﺒﺤﺚ‪ ‬ﰲ ﻣﺎﺩ‪‬ﺓ‪ ‬ﻛﺘﺎﺑﹺﻪ‪ ‬ﺍﳌﻨﺸﻮﺭ ) ﺍﻟﻜﻮﻥ ( ‪ ..‬ﻓﻤـﺎ ﺑـﲔ‬
‫ﺇﺩﺭﺍﻛ‪‬ﻨﺎ ﻟﺪﻻﻻﺕ‪ ‬ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺑﲔ ﺍﺳﺘﻘﺮﺍﺋﻨﺎ ﳌﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ‪ ‬ﳋﻮﺍﺹ‪ ‬ﺍﳌﺎﺩ‪‬ﺓ ‪،‬‬
‫ﻳ‪‬ﺒﺤ‪‬ﺮ ﺇﺩﺭﺍﻛﹸﻨﺎ ﳊﻘﻴﻘﺔ‪ ‬ﺍﻟﻮﺟﻮﺩ‪ ‬ﻭﻗﺼ‪‬ﺘﻪ ‪..‬‬
‫ﻭﻭﺟﻮﺩ‪ ‬ﻋﺎﳌﻲ‪ ‬ﺍﻹﻧﺲﹺ ﻭﺍﳉﻦ‪ ‬ﻛﻜﺎﺋﻨﺎﺕ‪ ‬ﻣ‪‬ﻜﻠﹼﻔﺔ‪ – ‬ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﺧﺘﻼﻑ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻛﻤﺎ ﺳﻨﺮﻯ – ﻟﻪ ﺧﺼﻮﺻﻴ‪‬ﺘﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﻭﺟﻮﺩ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻟﻮﻇﻴﻔﺔ ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺍﳌﺂﻝ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﻳﺘﻌﻠﹼـﻖ‬
‫ﺑﺈﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﺗﻜﻠﻴﻔﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪..‬‬
‫‪ ..‬ﻭﺇﺩﺭﺍﻛﹸﻨﺎ ﳊﻘﻴﻘﺔ‪ ‬ﺗﻜﻠﻴﻔ‪‬ﻨﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺈﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟـﱵ ﳛﻤﻠـﻬﺎ‬
‫ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ‪ ،‬ﺇﺩﺭﺍﻛﺎﹰ ﳎﺮ‪‬ﺩﺍﹰ ﻋﻦ ﻛﹸﻞﱢ ﻣﻮﺭﻭﺙ‪ ‬ﻓﻜﺮﻱ‪ ‬ﻳ‪‬ﻨﺎﻗﺾ ﺻﺮﻳﺢ‪ ‬ﺁﻳﺎﺕ‪ ‬ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ‪ ...‬ﺳﻨﺘﻌﺮ‪‬ﺽ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﻗﻀﺎﻳﺎ ﻓﻜﺮﻳ‪‬ﺔ ﻫﺎﻣ‪‬ﺔ ‪ ،‬ﻛﻮﺟﻮﺩ ﻋﺎﳌﻲ ﺍﻹﻧﺲ‬
‫ﻭﺍﳉﻦ‪ ، ‬ﻭﻓﺎﺭﻕﹺ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻭﺍﺳﺘﺤﺎﻟﺔ‪ ‬ﺭﺅﻳﺔ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺣﻘﻴﻘـﺔ ﻋـﺎﱂ‬
‫ﺍﻟﱪﺯﺥ ‪ ،‬ﻭﻛﻴﻒ ﺃﻥﱠ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ – ﲝﻴﺜﻴ‪‬ﺎ‪‬ﻤﺎ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ – ﱂ ﺗ‪‬ﺨﻠﻘﺎ ﺑﻌﺪ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ‪،‬‬
‫ﻭﺣﻘﻴﻘﺔ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴـﺎﺋﻞ‬
‫ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﻟﱵ ﺑﻴ‪‬ﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﻟﱵ ﰎﹼ ﺗﻔﺴﲑ‪ ‬ﺃﻛﺜﺮﹺﻫﺎ ﺗﻔﺴﲑﺍﹰ ﻣﻘﻠﻮﺑﺎﹰ ﻣ‪‬ﺨﺎﻟﻔﺎﹰ ﻟﺪﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﺴﺒﺐ ﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﻔﻜﺮﻱ‪ ‬ﻭﺭﺍﺀ ﺍﻟﻌﺼـﺒﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ـﺔ ‪ ،‬ﺩﻭﻥ ﻣﻌـﺎﻳﺮﺓ‪‬‬
‫ﺣﻘﻴﻘﻴ‪‬ﺔ‪ ‬ﻋﻠﻰ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪..‬‬
 ‫‪٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫‪ ..‬ﺇﻥﹼ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳊﻖ‪ ‬ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻲ ﺍﻷﺩﻟﹼﺔ ﻭﺍﻟـﱪﺍﻫﲔ‬
‫ﺍﻟﱵ ﺗ‪‬ﻮ‪‬ﻟﹶﺪ ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋﻞ ﻋﻘﻮﻟﻨﺎ ﻭﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﻣﻊ ﺫﺍﺗﻴ‪‬ﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﲟﻮﺿﻮﻋﻴ‪‬ﺔ ﻻ ﲣﺮﺝ ﻋﻦ‬
‫ﻇﺎﻫﺮ ﺩﻻﻻﺗﻪ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻧﻔﺮﺽ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻨﺎ ﳍﺬﻩ ﺍﻟﺪﻻﻻﺕ ﺃﻱ‪ ‬ﺗﺼﻮ‪‬ﺭﹴ ﻣﻮﺭﻭﺙ‪ ، ‬ﺳـﻮﺍﺀٌ‬
‫ﻛﺎﻥ ﺭﻭﺍﻳﺔﹰ ﺃﻭ ﺭﺃﻳﺎﹰ ﻣ‪‬ﺴﺒﻘﺎﹰ ‪..‬‬
‫ﻓﺎﻟﻌﻼﻗﺔﹸ ﺑﲔ ﺍﻟﻔ‪‬ﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ‬ﺍﻟﺴﻠﻴﻢ ‪ ،‬ﻭﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺗﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻌﻼﻗـﺔﹶ ﺑـﲔ‬
‫ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﻭﺣﻘﻴﻘﺘ‪‬ﻪ ‪ ..‬ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻧﺘﺠﺮ‪‬ﺩ ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﺪﻻﻻﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ﻣـﺘﻌﻘﹼﻠﲔ‬
‫ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ‪ ،‬ﲟﻘﺪﺍﺭ ﻣﺎ ﻧﻘﺘﺮﺏ ﻣﻦ ﺣﻘﻴﻘﺘﻪ ‪ ،‬ﻭﻣﻦ ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ‪..‬‬
‫ﺇﻥﹼ ﺛﻨﺎﺋﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻘﻞ ‪ ،‬ﰲ ﺇﺩﺭﺍﻙ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳊـﻖ‪ ، ‬ﻋـﱪ ﺇﺩﺭﺍﻙ‬
‫ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻻ ﺗ‪‬ﻌﻄﻲ ﻧﺘﺎﺋﺞ‪ ‬ﻋﻠﻰ ﺩﺭﺟﺔ‪ ‬ﻛﺒﲑﺓ‪ ‬ﻣﻦ ﺍﻟﺼﺤ‪‬ﺔ‪ ، ‬ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻧـﺖ )‬
‫ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴ‪‬ﺔ ( ﺍﻟﻄﺮﻑ‪ ‬ﺍﻷﻭ‪‬ﻝﹶ ﰲ ﺛﻨﺎﺋﻴ‪‬ﺔ‪ ‬ﺃﺧﺮﻯ ‪ ،‬ﻃﺮﻓﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺘﺠﺮ‪‬ﺩ ﻋﻦ ﺃﻱ‪ ‬ﻣـﻮﺭﻭﺙ‪‬‬
‫ﻓﻜﺮﻱ‪ ‬ﻻ ﺩﻻﻟﺔ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﻘﺒﻠﻪ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ‪..‬‬
‫‪ ..‬ﻭﺇﺷﻜﺎﻟﻴ‪‬ﺔ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ‪ ، ‬ﺗﻜﻤﻦ ﰲ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻌـﺎﱂ‬
‫ﳐﻔﻴ‪‬ﺎﹰ ﻋﻦ ﺃﺑﺼﺎﺭﻧﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﺫﻫﺐ ﺑﻌﻀ‪‬ﻬﻢ ﺇﱃ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﺫﻫﺐ ﺑﻌﻀ‪‬ﻬﻢ‬
‫ﺍﻵﺧﺮ ﺇﱃ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﻋﱪ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﺍﻟﻜﻠﻤـﺎﺕ ) ﺍﳉـﻦ‪، ‬‬
‫ﺍﳉﺎﻥﹼ ‪ ،‬ﺍﳉﻨ‪‬ﺔ ( ﺗﺄﻭﻳﻼﺕ‪ ‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻭﺗﺘﻨﺎﻗﺾ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺗﻨﺎﻗﻀـﹰﺎ‬
‫ﻳ‪‬ﺪﺭﻛﻪ ﻣﻦ ﳝﻠﻚ ﺣﺪ‪‬ﺍﹰ ﺃﺩﱏ ﻣﻦ ﺍﳌﻨﻄﻖ ‪ ..‬ﻭﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﻫﺬﻩ ﺍﳊﻘﻴﻘـﺔ‬
‫ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪..‬‬
‫‪ ..‬ﻭﺫﻫﺐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﻭﻣﻦ ﻣﺆﻃﹼﺮﻱ ﺃﺳﺎﺳﻴ‪‬ﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻮﺭﻭﺙ ‪،‬‬
‫ﺇﱃ ﺍﳉﺰﻡ ﺑﺘﺤﺪﻳﺪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻜﺮﻳ‪‬ـﺔ ‪ ،‬ﻭﺇﱃ ﱄﱢ ﺩﻻﻻﺕ ﺍﻟﻨﺼـﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫ﺍﳌﺼﻮ‪‬ﺭﺓ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻟﻜﻲ ﲤﺮ‪ ‬ﻣﻦ ﺃﻧﻔﺎﻕﹴ ﻓﻜﺮﻳ‪‬ﺔ‪ ‬ﻣ‪‬ﻘﹶﻮﻟﹶﺒﺔ‪ ‬ﻣﺴﺒﻘﺎﹰ ﺑﻘﻮﺍﻟﺐ‪ ‬ﻣﺬﻫﺒﻴ‪‬ﺔ‪ ‬ﻣﺴـﺒﻘﺔ‪‬‬
‫ﺍﻟﺼﻨﻊ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﰎﹼ ﺍﳉﺰﻡ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﻟﻜﺜﲑﻳﻦ ﺑﺄﻥﹼ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺟﺴﺪﻱ‪ ‬ﺣﺴ‪‬ﻲ‪ ، ‬ﻭﺑﺄﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺷﻲﺀٌ ﻭﻳﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺑﺄﻥﹼ ﺍﳌﻌﺮﺍﺝ ﺑﺎﳉﺴﺪ ‪ ،‬ﻭﺑﺄﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ – ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺑﻌﺾ‬
 ‫‪٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫ﺍﻟﺮﻭﺍﻳﺎﺕ – ﺗ‪‬ﺴﻘﻂ ﻋﻘﻮﺑﺔ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﺑﺄﻥﹼ ﺍﳌﹸﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺳﻴﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ‬
‫‪ ،‬ﻭ‪....... ‬‬
‫‪ ..‬ﻓﺴﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺃﻥﹼ ﻫﺬﻩ ﺍﳌﺴـﺎﺋﻞ ﰎﹼ ﺗﺄﻃﲑﻫـﺎ‬
‫ﻓﻜﺮﻳ‪‬ﺎﹰ ) ﻭﺗﻔﺴﲑﻳ‪‬ﺎﹰ ( ﲝﻴﺜﻴ‪‬ﺔ‪ ‬ﺗ‪‬ﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻥﹼ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺄﻃﲑ ﻛﺎﻥ – ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺎﻻﺕ – ﻣﻦ ﺃﺟﻞ ﳐﺎﻟﻔﺔ ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳ‪‬ﺔ ﺃﺧـﺮﻯ ‪ ،‬ﺩﻭﻥ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻠﺤﻖ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ‪..‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺗﺄﻭﻳﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺗـﺄﻭﻳﻼﹰ ﻳ‪‬ﺨـﺮﹺﺝ ﻫـﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﺳﺎﺣﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺧﺮﻭﺝ‪ ‬ﻋﻠـﻰ ﺃﺣﻜـﺎﻡﹺ‬
‫ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﲢﺮﻳﻒ‪ ‬ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪ ..‬ﻓﺄﻭﺟﻪ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠـﻬﺎ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻷﻋﻤﺎﻕ‪ ‬ﺍﻟﺒﺎﻃﻨﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ‪ ،‬ﻻ ﺗﺘﻌﺎﺭﺽ‬
‫ﺃﺑﺪﺍﹰ ﻣﻊ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻧﺪﺭﻛﻬﺎ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ـﺔ ﻟﻠﻌﺒـﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻞﱡ ﺗﺄﻭﻳﻞﹴ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻇﺎﻫﺮ ﻣﺎ ﲢﻤﻠﻪ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻫﻮ ﺗﺄﻭﻳﻞﹲ ﺳﺎﻗﻂ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳌﻨﻬﺠﻲ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﺄﻭﻳﻞ ﺍﶈﻜﻮﻡ‬
‫ﻷﻫﻮﺍﺀٍ ﻣ‪‬ﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪ ،‬ﻳ‪‬ﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﻮﺿﻮﻋﻴ‪‬ﺔ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﻭﺑﲔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﺍﻟﻐﺎﺭﻗـﺔ‬
‫ﰲ ﻣﺴﺘﻨﻘﻌﺎﺕ‪ ‬ﺍﻷﻫﻮﺍﺀ ‪..‬‬
‫ﺇﻥﹼ ﻛﻞﱠ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻏﻴﺒﻴ‪‬ﺔ ‪ ..‬ﻓﺤﱴ ﻧﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﳚﺐ ﺃﻥ ﻧـﺮﻯ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﱴ ﻧﺆﻣﻦ ﺑﺎﳌﻼﺋﻜﺔ ‪ ..‬ﻭﺣﱴ ﻧﺆﻣﻦ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺑﺎﻟﻜﺘﺐ ﺍﻟﱵ‬
‫ﺃﹸﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ‪ ،‬ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﳚﺐ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﺳﺘﺤﻀﺎﺭﺍﹰ ﺣﺴـﻴ‪‬ﺎﹰ ‪ ،‬ﻭﺃﻥ ﻧـﺮﻯ‬
‫ﺭﺅﻳﺔ ﺣﺴﻴ‪‬ﺔ ﻣﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ‪..‬‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻠﻢ‪ ‬ﺃﻥﹼ ﻭﻗﻮﻉ‪ ‬ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ‪ ‬ﻏﻴﺒﻴ‪‬ﺔ‪ ‬ﰲ ﻋﺎﱂ ﺍﳊﺲ‪ ، ‬ﻳﻌﲏ ﺧﺮﻭﺟ‪‬ﻬﺎ ﻣﻦ ﺳـﺎﺣﺔ‬
‫ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳﻌﺪ ﻹﳝﺎﻧﻨﺎ ‪‬ﺎ ﺃﻱ‪ ‬ﻣﻌﲎ‪ ، ‬ﻷﻧ‪‬ﻪ – ﺣﲔ ﺫﻟﻚ – ﻳﺴﺘﻮﻱ ﰲ ﺗﺼﺪﻳﻘﻬﺎ‬
‫ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ‪..‬‬
 ‫‪١٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫) ‪÷rr& ã@ö6s% `ÏB ôMuZtB#uä ô`ä3s? óOs9 $pkß]»yJƒÎ) $²¡øÿtR ßìxÿZtƒ Ÿw y7În/u‘ ÏM»tƒ#uä âÙ÷èt/ ’ÎAù'tƒ tPöqtƒ‬‬

‫‪ ] ( 3 #ZŽö•yz $pkÈ]»yJƒÎ) þ’Îû ôMt6|¡x.‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٥٨ :‬‬

‫‪ ..‬ﻭﻛﻼﻣﻨﺎ ﻫﺬﺍ ﻻ ﻳﻌﲏ – ﻛﻤﺎ ﻳﺘﻮﻫ‪‬ﻢ ﺍﳉﺎﻫﻠﻮﻥ – ﺍﻟﺘﺴﻠﻴﻢ‪ ‬ﻟﻜﻞﱢ ﻣـﺎ ﻗﻴـﻞ ﻣـﻦ‬
‫ﺧﺮﺍﻓﺎﺕ‪ ‬ﻭﺃﻭﻫﺎﻡﹴ ﻧ‪‬ﺴﺠﺖ ﺣﻮﻝ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻭﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ..‬ﻭﻻ‬
‫ﻳﻌﲏ ﺍﻟﺘﺴﻠﻴﻢ‪ ‬ﺍﻟﻔﻜﺮﻱ‪ ‬ﻟﻜﻞﱢ ﻣﻮﺭﻭﺙ‪ ‬ﺗﻔﺴﲑﻱ‪ ‬ﻳ‪‬ﺆﻃﱢﺮ ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ‪ ‬ﺗـﺄﻃﲑﺍﹰ ﻳ‪‬ﺨـﺎﻟﻒ ﺩﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫ﺻﺤﻴﺢ‪ ‬ﺃﻥﹼ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻏﻴﺒﻴ‪‬ﺔ – ﺑﺎﻟﻨﺴﺒﺔ ﳊﻮﺍﺳ‪‬ﻨﺎ ﺍﳌﺎﺩﻳ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌـﺎﱂ ﺍﳌـﺎﺩ‪‬ﻱ‪– ‬‬
‫ﻭﻟﻜﻦ‪ ‬ﺍﻟﻌﻘﻞﹶ ﺍﻟﺴﻠﻴﻢ‪ ‬ﻳﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺒﺼﲑﺓ‪ ‬ﺗﻔﻮﻕ – ﻣﻦ ﺣﻴـﺚ ﺍﻟﱪﻫـﺎﻥ –‬
‫ﺍﻟﺮﺅﻳﺔﹶ ﺍﳊﺴﻴ‪‬ﺔﹶ ﳌﺎ ﻧﺮﺍﻩ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳊﺲ‪.. ‬‬
‫ﳓﻦ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﱂ ﻧﺪﺧﻞ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﺑﻌﺪ ‪ ،‬ﻭﻻ ﺍﳉﻨ‪‬ﺔ ﻭﻻ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻧﺺ‪‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳚﻌﻠﻨﺎ ﳒﺰﻡ – ﻛﻤﺎ ﺟﺰﻣﻮﺍ – ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀٌ ﻭﻳﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ‬
‫‪ ..‬ﻭﱂ ﻧ‪‬ﻘ‪‬ﻒ‪ ‬ﰲ ﺍﳊﺴﺎﺏ ﺣﱴ ﳒﺰﻡ ﲝﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻤﺎ ﺗ‪‬ﻮﺭﺩﻫﺎ ﺍﻟﺮﻭﺍﻳـﺎﺕ – ﻛﻤـﺎ‬
‫ﺳﻨﺮﻯ – ﻭﺭﻭﺩﺍﹰ ﻳ‪‬ﺨﺎﻟﻒ ﺻﺮﻳﺢ‪ ‬ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺇﻥﹼ ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﺰﻡ‪ ‬ﺑﻪ ﻫـﻮ‬
‫ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ ﻧ‪‬ﺪﺭﻛﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻜـﻮﻥﹶ ﻣﻌﻴـﺎﺭﺍﹰ ﻷﻱ‪‬‬
‫ﺭﻭﺍﻳﺔ‪ ، ‬ﻭﻷﻱ‪ ‬ﺗﺼﻮ‪‬ﺭﹴ ﻳﺪﻭﺭ ﰲ ﺃﻧﻔﺴﻨﺎ ‪..‬‬
‫‪$uZø9¨“tRur‬‬ ‫ﺇﻧ‪‬ﻨﺎ ﻧﻨﻄﻠﻖ ﰲ ﲝﺜﻨﺎ ﻫﺬﺍ – ﻭﰲ ﺃﻱ‪ ‬ﲝﺚ‪ ‬ﻗﺮﺁﱐﱟ – ﻣﻦ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã‬ﺍﻟﻨﺤﻞ ‪ ، [ ٨٩ :‬ﻣ‪‬ﻌﺘﻘﺪﻳﻦ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ‪ ‬ﻛﺎﻑ‪‬‬
‫ﻟﺪﺭﺍﺳﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻦ ﺑﺪﺍﻳﺎ‪‬ﺎ ﺇﱃ ‪‬ﺎﻳﺎ‪‬ﺎ ‪ ،‬ﻭﻛﺎﻑ‪ ‬ﳌﻌﺮﻓﺔ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ‬
‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺄﻱ‪ ‬ﻣﻌﲎ‪ ‬ﻷﻱ‪ ‬ﻛﻠﻤﺔ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﳒﺪﻩ‬
‫ﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ) ﺃﻭ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ( ﻣﻨﺎﻓﻴﺎﹰ ﻟﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﻠﻴ‪‬ﺔ‪ ‬ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﻻ ﻧﻌﺘﱪﻩ ﻣ‪‬ﺮﺍﺩﺍﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﺣ‪‬ﺠ‪‬ﺔﹰ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻧ‪‬ﻪ ﻣﻌﲎ‪‬‬
‫ﺍﺻﻄﻼﺣﻲ‪ ‬ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﺃﻭ ﺩ‪‬ﺱ‪ ‬ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ، r‬ﺍﻟﺬﻱ ﺗ‪‬ﻔﺴ‪‬ﺮ ﺳ‪‬ﻨ‪‬ﺘ‪‬ﻪ‪ ‬ﺍﻟﺸﺮﻳﻔﺔﹸ‬
‫ﻛﻠﻴ‪‬ﺎﺕ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ‪ ،‬ﻓﻼ ﺗ‪‬ﺨﺎﻟﻔﻬﺎ ‪ ،‬ﻭﻻ ﺗ‪‬ﻠﻐﻴﻬﺎ ‪..‬‬
 ‫‪١١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫‪ ..‬ﺇﻥﹼ ﺍﺳﺘﺨﺪﺍﻡ‪ ‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺗﺄﻭﻳﻠﹶﻬﺎ ﻭﺗﻠﺒﻴﺴ‪‬ﻬﺎ ﻟﻠﻤﺴﺎﺋﻞ ﻋﱪ ﺍﻟﺰﻣﺎﻥ ﻣـﻦ ﻗ‪‬ﺒ‪‬ـﻞ‬
‫ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺗﻮﺛﻴﻖ‪ ‬ﺫﻟﻚ ﰲ ﺑﻌﺾ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ‬
‫ﺃﻥﹼ ﻫﺬﺍ ﺍﻻﺳﺘﺨﺪﺍﻡ‪ ‬ﺣﺠ‪‬ﺔﹲ ﻋﻠﻰ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻﺕ‪ ‬ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪..‬‬
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‫‪ ..‬ﻭﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳊﺠ‪‬ﺔ ﻋﻠﻰ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ..‬ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳ‪‬ﺤﺘﺞ‪ ‬ﺑﻪ ﻋﻠﻰ ﻣﺎ ﲢﻤﻠﻪ ﺍﳌﻔـﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﻣـﻦ‬
‫ﺩﻻﻻﺕ ﻭﻣﻌﺎﻥ‪ ، ‬ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ‪ ،‬ﺍﻟﺬﻱ ﻧﺰ‪‬ﻟﹶﻪ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ‪ ..‬ﻓﻤـﻦ‬
‫ﺍﳌﺆﻛﱠﺪ ﺃﻥﹼ ﲨﻠﺔ ﺍﻷﺷﻴﺎﺀِ ﺍﻟﱵ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﳍﺎ ‪ ،‬ﲢﺘﻮﻱ ﻋﻠﻰ ﻛﻮﻧﻪ ﻗﺎﻣﻮﺳﺎﹰ ﻟﻐﻮﻳ‪‬ﺎﹰ‬
‫ﻹﺩﺭﺍﻙ ﺩﻻﻻﺗﻪ ﻭﻣﻌﺎﻧﻴﻪ ‪..‬‬
‫ﺇﻥﹼ ﻣﻦ ﺃﻛﱪ ﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﱵ ﺗ‪‬ﺴﻲﺀُ ﺇﱃ ﻣﻨﻬﺞﹺ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺇﱃ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﺧﺘـﺮﺍﻉ‬
‫ﺗﻌﺎﺭﻳﻒ ﻟﻐﻮﻳ‪‬ﺔ ﻟﻠﻤﺴﺎﺋﻞ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﻤﺴﺎﺋﻞ ﺫﺍﺗ‪‬ﻬﺎ ‪..‬‬
‫ﻓﺎﻟﺘﻌﺮﻳﻒ‪ ‬ﺍﻟﻠﻐﻮﻱ‪ ‬ﺍﳊﻖ‪ ‬ﻫﻮ ﻣﺎ ﻳ‪‬ﺴﺘﻨﺒﻂﹸ ﻣﻦ ﺩﻻﻻﺕ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻷﻥﹼ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳌﻌﻴﺎﺭ‪ ‬ﺍﻟﻠﻐﻮﻱ‪ ‬ﻟﻠﻐﺘﻨﺎ ‪ ..‬ﻭﻻ ﻳ‪‬ﻮﺟﺪ‪ ‬ﺗﻌﺮﻳﻒ‪ ‬ﺍﺻﻄﻼﺣﻲ‪ ‬ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟـﱵ ﳛﻤﻠـﻬﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺧﺎﺭﺝ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻥﹼ ﺍﳌﻔﺮﺩﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ﻓﻄﺮﻳ‪‬ﺔﹲ ﻣ‪‬ﻮﺣـﺎﺓﹲ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﻠﹼﻤﻬﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﻫﺒﻮﻃﻪ ﻣﻦ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ] ﻛﻤـﺎ ﺭﺃﻳﻨـﺎ ﰲ‬
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‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷُﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻷﻣﻴ‪‬ﲔ ﻭﻣﺸﺘﻘﹼﺎﺗ‪‬ﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﲢﻤﻞ ﺩﻻﻻﺕ‪ ‬ﻭﻣﻌﺎﱐ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐـﺔ ‪ ،‬ﻭﰲ ﻣﻮﺭﻭﺛﺎﺗﻨـﺎ‬
‫ﺍﻟﺘﻔﺴﲑﻳ‪‬ﺔ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺮﺍﺑﻌﺔ ) ﺍﳊﻜﻤﺔ ﺍﳌﻄﻠﻘﺔ ( ﺃﻥﹼ ﺃﺣﻜﺎﻡ ﻣﺴﺎﺋﻞ ﺍﻟﻌﺒﻴﺪ ﻭﻣﻠﻚ ﺍﻟﻴﻤﲔ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﲣﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﰎﹼ ﺗﺄﻃﲑﻫﺎ ﰲ ﺍﻟﻔﻘﻪ ﻭﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﺃﻛﹼـﺪﻧﺎ‬
‫ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ‪ ) :‬ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﻋﱪ ﺑﺮﻫـﺎﻥ ﻋـﺪﺩﻱ ﻻ ﻳﻌـﺮﻑ‬
‫ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﲢﻤﻞ ﺩﻻﻻﺕ‪ ‬ﻭﻣﻌﺎﱐ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﻗـﻮﺍﻣﻴﺲ ﺍﻟﻠﻐـﺔ ‪ ،‬ﻭﰲ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ﻛﻴﻒ ﺃﻥﹼ ﻣﺴﺄﻟﺔﹶ‬
‫ﺍﻟﻄﻼﻕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﺍﻟﻜﻼﻟﺔ ‪ ،‬ﻭﻏﲑﳘﺎ ﺍﻟﻜﺜﲑ ‪ ،‬ﲣﺘﻠﻒ ﺃﺣﻜﺎﻣ‪‬ﻬﺎ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣـﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ ﺍﻟﱵ ﻧﺘﻮﺍﺭﺛﻬﺎ ﺟﻴﻼﹰ ﻋﻦ ﺟﻴﻞ ‪..‬‬
‫‪١٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( [ ‪ ،‬ﻭﻟﻴﺴﺖ ﻭﺿﻌﻴ‪‬ﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻠﻐﻮﻱ‪ ‬ﻭﺍﻟﺸﺮﻋﻲ‪ ‬ﻭﺍﻟﻔﻠﺴﻔﻲ‪ ‬ﻭﺍﻟﻔﻘﻬﻲ‪ ‬ﻭﺍﻟﻌﻘﻴﺪﻱ‪ ‬ﻟﻔ‪‬ﻜﺮﹺ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ‪..‬‬
‫ﻭﻣﻦ ﺃﻛﱪ ﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﱵ ﺗ‪‬ﺴﻲﺀ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﺰﻋﻢ‪ ‬ﺑﺄﻥﹼ ﺗﺼﻮ‪‬ﺭﺍﺕ ﻣـﺬﻫ ﹴ‬
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‫ﻣﺎ ﰲ ﺟﻴﻞﹴ ﻣﺎ ‪ ،‬ﻫﻲ ﻛﻞﱡ ﻣﺎ ﲢﻤﻠﻪ ﺍﻟﻨﺼﻮﺹ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻦ ﺃﺩﻟﹼﺔ‪ ‬ﻭﻣﻌﺎﻥ‪ ‬ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻠﻤﺴـﺎﺋﻞ‬
‫ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ‪ ،‬ﲝﻴﺚ ﻳ‪‬ﺤﻈﺮ ﻋﻠﻰ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ ﺃﻱ‪ ‬ﺗﺪﺑ‪‬ﺮﹴ ﺧﺎﺭﺝ ﻣﻨﻈـﺎﺭ‬
‫ﻫﺬﻩ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ‪..‬‬
‫ﻟﺬﻟﻚ ﻧﻘﻮﻝ ﳌﻦ ﻳ‪‬ﺨﺎﻟﻔﻨﺎ ﺍﻟﺮﺃﻱ‪ ‬ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭﻳﺘـﻮﻫ‪‬ﻢ ﺃﻥﹼ‬
‫ﲝﺜﻨﺎ ﻫﺬﺍ ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﺃﺳﺎﺳﻴ‪‬ﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺛﻮﺍﺑﺘ‪‬ﻬﺎ ‪ ..‬ﻫﻞ ﻭ‪‬ﺿ‪‬ﻌ‪‬ﺖ‪ ‬ﺗﺼﻮ‪‬ﺭﺍﺗ‪‬ﻚ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟ ‪ ،‬ﻭﻫﻞ ﻭﺿﻌﺖ‪ ‬ﺃﺩﻟﹼﺘ‪‬ﻨﺎ ﻭﺑﺮﺍﻫﻴﻨﻨﺎ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ؟ ‪ ،‬ﺃﻡ‬
‫ﺃﻧ‪‬ﻚ ﻭﺿﻌﺖ‪ ‬ﺃﺩﻟﹼﺘ‪‬ﻨﺎ ﻭﺑﺮﺍﻫﻴﻨﻨﺎ – ﻭﻣﻦ ﻗﺒﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﰲ ﻣﻴـﺰﺍﻥ ﺗﺼـﻮ‪‬ﺭﺍﺗﻚ ؟ ‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻣﺎ ﻫﻲ ﺃﺳﺎﺳﻴ‪‬ﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻨﺪﻙ ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺛﻮﺍﺑﺘﻬﺎ ؟ ‪ ،‬ﻫﻞ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪،‬‬
‫ﺃﻡ ﺗﺼﻮ‪‬ﺭﺍﺕ ﻣﻦ ﲢﺴﺒﻬﻢ ﺁﳍﺔ ﻳ‪‬ﺤﻴﻄﻮﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ‪..‬‬
‫ﻭﺇﻥﹼ ﺗﻠﺒﻴﺲ‪ ‬ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﺟﺬﺭﹴ ﻟﻐﻮﻱ‪ ‬ﻭﺍﺣﺪ‪ ، ‬ﻣﻌـﺎﱐ ﻣﺘﻨﺎﻗﻀـﺔ ‪،‬‬
‫ﺣﺴﺐ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﺒﺸﺮ ﺍﳌﺨﺘﻠﻔﺔ ﻋ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﻷﺯﻣﻨﺔ ‪ ،‬ﻭﺍﻟﱵ ﻭ‪‬ﺛﱢﻘﺖ ﰲ ﺑﻌﺾ ﻗـﻮﺍﻣﻴﺲ ﺍﻟﻠﻐـﺔ ‪،‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺿﻌﻴ‪‬ﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﲡﺰﺋﺔﹸ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻮﺍﺣـﺪﺓ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺩﻻﻻﺕ‪ ‬ﻣﺘﻔﺮ‪‬ﻗﺔ‪ ‬ﻻ ﻋﻼﻗﺔ ﺑﻴﻨﻬﺎ ‪ ،‬ﺑﻞ ﻭﻣﺘﻨﺎﻗﻀﺔ ‪ ،‬ﺗﺒﻌﺎﹰ ﻻﺧـﺘﻼﻑ‬
‫ﺗﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﺒﺸﺮ ﺣﻮﻝ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ،‬ﻋ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﻻ ﳜﺘﻠﻒ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻣﺔ ‪ ،‬ﻓﻔﻲ ﺍﳊﺎﻟﺘﲔ ﳓﻦ ﺃﻣـﺎﻡ‬
‫ﻣﺴﺄﻟﺔ‪ ‬ﺗﻘﻮﺩﻧﺎ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺒﻌﺾ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺇﱃ ﺍﻟﻜﻔﺮ ﺑﺒﻌﺾ ﻣﺎ ﳛﻤﻠـﻪ ‪..‬‬
‫ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪ ،‬ﺍﻟﻠـﺘﲔ ﺭﺃﻳﻨـﺎ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ﺃﻧ‪‬ﻬﻤﺎ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ ﰲ ﻣﺴﺄﻟﺔ‪ ‬ﻭﺍﺣﺪﺓ ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﳎﻤـﻮﻉ‬
‫ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﳊﺮﻭﻓﻬﻤﺎ ) ﻭﻓﻖ ﺍﻷﲜﺪﻳ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﻜﺘﺸﻔﺔ ﻷﻭ‪‬ﻝ ﻣﺮ‪‬ﺓ ﰲ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ـﺔ‬
‫ﺍﳋﺎﻣﺴﺔ ] ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ [ ( ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎﻣ‪‬ﺔ ﻟﻠﻌﺪﺩ )‪.. (١٩‬‬
 ‫‪١٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫*‬
‫‪ ] ( 4 Ù‬ﺍﻟﺒﻘﺮﺓ ‪٢٣٩ = [ ٨٥ :‬‬
‫‪< è÷ 7t /Î c‬‬
‫‪š‬‬ ‫‪r•ã ÿ‬‬
‫‪à 3‬‬
‫= ‪õ ?s ru‬‬
‫‪É »Gt 3‬‬
‫‪Å 9ø #$ Ù‬‬
‫‪Ç è÷ 7t /Î b‬‬
‫) ‪t qYã BÏ s÷ Gç ùs &r‬‬

‫‪Å ã‬‬
‫‪ ] ( ût üÒ‬ﺍﳊﺠﺮ ‪١٤١ = [ ٩١ :‬‬ ‫‪Ï b‬‬
‫) ‪t #äu •ö‬‬
‫_ ‪à 9ø #$ #( q=è èy‬‬
‫‪y û‬‬ ‫) ‪Ï !© #$‬‬
‫‪t ï%‬‬

‫‪٣٨٠ = ١٤١ + ٢٣٩‬‬

‫‪٢٠ × ١٩ = ٣٨٠‬‬
‫) &‪š•Ï9ºsŒ ã@yèøÿtƒ `tB âä!#t“y_ $yJsù 4 <Ù÷èt7Î/ šcrã•àÿõ3s?ur É=»tGÅ3ø9$# ÇÙ÷èt7Î/ tbqãYÏB÷sçGsùr‬‬

‫‪= ( 3 É>#x‹yèø9$# Ïd‰x©r& #’n<Î) tbr–Št•ãƒ ÏpyJ»uŠÉ)ø9$# tPöqtƒur ( $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû Ó“÷“Åz žwÎ) öNà6YÏB‬‬
‫‪٧٠٩‬‬
‫) ‪(#qçR%x. $¬Hxå ÇÒËÈ tûüÏèuHødr& óOßg¨Yn=t«ó¡oYs9 š•În/u‘uqsù ÇÒÊÈ tûüÅÒÏã tb#uäö•à)ø9$# (#qè=yèy_ tûïÏ%©!$#‬‬

‫‪٣٣٦ = ( bt q=è Jy è÷ ƒt‬‬

‫‪١٠٤٥ = ٣٣٦ + ٧٠٩‬‬
‫‪٥٥ × ١٩ = ١٠٤٥‬‬
‫‪ ..‬ﻓﺒﻤﻘﺪﺍﺭ ﻣﺎ ﻳﻜﻮﻥ ﺗﻔﺴﲑ‪‬ﻧﺎ ﻷﻱ‪ ‬ﻣﺴﺄﻟﺔ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﻛﻮﻧﻪ ﺭﺍﺑﻄﺎﹰ ﳍﺬﻩ ﺍﳌﺴـﺄﻟﺔ‬
‫ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﻞﱟ ‪ ،‬ﲟﻘﺪﺍﺭ ﻣﺎ ﻧﻘﺘﺮﺏ ﻣﻦ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﻔﺴـﲑﺍﹰ ﺳـﻠﻴﻤﺎﹰ ‪..‬‬
‫*‬
‫ﺍﻷﺭﻗﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﺑﻌﺪ ﺇﺷﺎﺭﺓ ) = ( ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﻭﰲ‬
‫ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( – ﻫﻲ ﳎﺎﻣﻴﻊ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﳊﺮﻭﻑ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ( ‪ ،‬ﺣﻴﺚ ﰎﹼ ﺇﻋﻄﺎﺀ ﻛﻞﱢ ﺣﺮﻑ‪ ‬ﻗﻴﻤﺔ ﻋﺪﺩﻳ‪‬ﺔ ‪ ،‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺘﺮﺗﻴﺐ ﳎﻤـﻮﻉ‬
‫ﻭﺭﻭﺩﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺍﳊﺮﻑ ﺍﻷﻛﺜﺮ ﻭﺭﻭﺩﺍﹰ ﻭﻫﻮ ﺣﺮﻑ ﺍﻷﻟﻒ ‪ ،‬ﺍﻟـﺬﻱ ﺃﹸﻋﻄـﻲ‬
‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ) ‪ ، ( ١‬ﻭﺍﻧﺘﻬﺎﺀً ﺑﺎﳊﺮﻑ ﺍﻷﻗﻞﹼ ﻭﺭﻭﺩﺍﹰ ﻭﻫﻮ ﺣﺮﻑ ﺍﻟﻈﺎﺀ ‪ ،‬ﺍﻟﺬﻱ ﺃﹸﻋﻄـﻲ ﺍﻟﻘﻴﻤـﺔ‬
‫ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ) ‪ .. ( ٢٨‬ﻭﺗﻮﺻ‪‬ﻠﺖ ﺇﱃ ﻗﺎﻧﻮﻧﲔ ﳛﻤﻠﻬﻤﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻛﻞﹼ ﺣﺮﻑ‪ ‬ﻣﻦ ﺣﺮﻭﻓـﻪ ‪..‬‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﻭﻝ ﻫﻮ ﺍﻥﱠ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺘﻜﺎﻣﻠﺔ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ‬
‫ﳊﺮﻭﻓﻬﺎ ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎﻣ‪‬ﺔ ﻟﻠﻌﺪﺩ ) ‪ .. ( ١٩‬ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ﻫﻮ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ‬
‫ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﳊﺮﻭﻓﻬﺎ ﻣﺘﺴﺎﻭﻳﺎﹰ ﲤﺎﻣﺎﹰ ‪..‬‬
‫‪١٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻹﺩﺭﺍﻙ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺗﺘﻘﻠﹼﺺ ﻛﻠﻤﺎ ﺍﻗﺘﺮﺑﻨﺎ ﻣﻦ ﺍﻟﺒﺤـﺚ‬
‫ﺍﻟﻘﺮﺁﱐﹼ ﰲ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻛﻤﻨﻬﺞ ﻭﻛﻤﻌﻴﺎﺭ ‪ ،‬ﻓﻮﻕ ﺃﻱ‪ ‬ﺗﺼـﻮ‪‬ﺭﹴ ﻭﺃﻱ‪ ‬ﻣـﻮﺭﻭﺙ‪) ‬‬
‫ﺭﻭﺍﻳﺔﹰ ﻛﺎﻥ ﺃﻡ ﺭﺃﻳﺎﹰ ( ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﺬﻳﻦ ﻳﺘ‪‬ﻬﻤﻮﻥ ﻣﺘﺪﺑ‪‬ﺮﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍ‪‬ﺘﻬﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻔﻌ‪‬ﻠﻮﻥ ﺍﻟﻌﻘﻞﹶ ﰲ ﻓﻬﻢ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﲟﺮﺟ‪‬ﺤﻲ ﺍﻟﻌﻘﻞﹶ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ‪ ،‬ﻭﺑﺎﻟﻘﺮﺁﻧﻴ‪‬ﲔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﺮﺟ‪‬ﺤـﻮﻥ ﺍﻟﺮﻭﺍﻳـﺎ ‪‬‬
‫ﺕ‬
‫ﺍﳌﻮﺿﻮﻋﺔ ﻭﺍﻷﻫﻮﺍﺀَ ﺍﳌﹸﻘﻮﻟﺒﺔﹶ ﻣ‪‬ﺴﺒﻘﺎﹰ ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﻘﻞ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻭﺍﻟﻌﻘﻞﹺ ﻣﻌﺎﹰ ‪ ..‬ﻓﲑﻳﺪﻭﻥ‬
‫ﻭﺿﻊ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺒﺪﻳﻞﹴ ﻋﻦ ﻣﻨﻬﺞﹺ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻔﺮﺿﻮﻥ ﺗﺼﻮ‪‬ﺭﺍﺗ‪‬ﻬﻢ ﻭﺃﻫﻮﺍﺀَﻫﻢ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﲝﺠ‪‬ـﺔ ﺃﻥﹼ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲪ‪‬ﺎﻝﹸ ﺃﻭﺟﻪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺴﻌﻮﻥ ﺇﱃ ﻭﺿﻊ ﺃﻫﻮﺍﺋﻬﻢ ﻛﺒﺪﻳﻞﹴ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌـﺎﱃ‬
‫‪ ...‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲪ‪‬ﺎﻝ ﺃﻭﺟﻪ‪ ‬ﻏﲑ ﻣﻨﺘﻬﻴﺔ‪ ‬ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ‪ ‬ﺍﻟﱵ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺻـﻴﺎﻏﺔ‬
‫ﻧﺼ‪‬ﻪ ‪ ،‬ﻭﻟﻴﺲ ﲪ‪‬ﺎﻝ ﺃﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻷﻫﻮﺍﺀ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﺬﻳﻦ ﻳﻘﻮﺩﻭﻥ ﺍﻟﻌﻘﻞﹶ ﻭﺍﳌﻨﻄﻖ‪ ‬ﻭﺍﳊﻘﻴﻘﺔﹶ ﺇﱃ ﻣﺬﺑﺢﹴ ﻓﻜﺮﻱ‪ ، ‬ﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ‬ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻣﺎ ﺗ‪‬ﺪﺭﻛﻪ ﺣﻮﺍﺳ‪‬ﻬﻢ ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﻣﻦ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﺍﶈـﺪﻭﺩﺓ ‪،‬‬
‫ﻭﻣﻦ ﺇﺩﺭﺍﻛﻬﻢ ﺍﳌﻘﻴ‪‬ﺪ ‪ ،‬ﺣ‪‬ﻜﹶﻤ‪‬ﺎﹰ ﻟﺘﻘﺮﻳﺮ ﻭﺟﻮﺩ‪ ‬ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﻋﺪﻡﹺ ﻭﺟﻮﺩ‪‬ﻫﺎ ‪ ..‬ﻭﻫﻢ ﺫﺍ‪‬ﻢ ﺍﻟﺬﻳﻦ‬
‫ﳛﺴﺒﻮﻥ ﺃﻧ‪‬ﻬﻢ ﻋﻠﻰ ﺣﻖ‪ ‬ﻷﻥﹼ ﺍﳉﺎﻫﻠﲔ ﺟﺎﻫﻠﻮﻥ ‪ ..‬ﻓﻬﻢ ﺑﺪﻓﻌﻬﻢ ﻟﻠﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﳊﻘﻴﻘﺔ ﺇﱃ‬
‫ﺳﺎﺣﺔ ﺍﳉﻬﻞ ﺍﻟﻔﻜﺮﻱ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﳜﺘﻨﻘﻮﻥ – ﻓ‪‬ﻜﺮﺍﹰ – ﰲ ﺃﻧﻔﺎﻕ ﻫﺬﺍ ﺍﳉﻬﻞ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮﻭﺍ‬
‫‪..‬‬
‫ﻓﻬﻞ ﻳﺪﻓﻌﻨﺎ ﺍﻟﻌﻘﻞﹸ ﻭﺍﳌﻨﻄﻖ‪ ‬ﺇﱃ ﺗﺒﻨ‪‬ﻲ ﺧﺮﺍﻓﺎﺕ‪ ، ‬ﻭﺇﱃ ﺇﻧﻜﺎﺭ ﺍﳊﻘﺎﺋﻖ ‪ ،‬ﲝﺠ‪‬ﺔ ﺃﻥﹼ ﺍﻟﺬﻳﻦ‬
‫ﳔﺘﻠﻒ ﻣﻌﻬﻢ ﰲ ﺍﻟﺮﺃﻱ ﻗﺪ ﺗﺒﻨ‪‬ﻮﺍ ﺧﺮﺍﻓﺎﺕ‪ ‬ﻭﺃﻭﻫﺎﻣﺎﹰ ﺗﻨﺎﻗﺾ ﺧﺮﺍﻓﺎﺗ‪‬ﻨﺎ ﻭﺃﻭﻫﺎﻣ‪‬ﻨﺎ ؟! ‪ ..‬ﻭﻫـﻞ‬
‫ﻧﻐﻤﺾ ﺃﻋﻴﻨﻨﺎ ﻋﻦ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺼﺪ‪‬ﻗﻪ ﻋﻘﻮﻟﻨﺎ ‪ ،‬ﻭﻧﺄﺧﺬ ﺑﻨﻘﻴﻀﻪ ‪،‬‬
‫ﻷﻥﹼ ﺍﻟﺬﻳﻦ ﳔﺘﻠﻒ ﻣﻌﻬﻢ ﰲ ﺍﻟﺮﺃﻱ ﻳﺄﺧﺬﻭﻥ ‪‬ﺬﺍ ﺍﳊﻖ‪ ‬؟! ‪ ..‬ﻭﺇﺫﺍ ﻛﻨ‪‬ﺎ ﻧﺴﲑ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﻓﻬﻞ ﻳﺪﻓﻌﻨﺎ ‪‬ﻮ‪‬ﺭ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﳝﲔ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺃﻥ ﻧﺪﻓﻊ‪ ‬ﺑﺄﻧﻔﺴﻨﺎ ﻭﺑﻔﻜﺮﻧﺎ ﻟﻠﺘـﻬﻮ‪‬ﺭ ﻋﻠـﻰ‬
‫ﻳﺴﺎﺭﻩ ؟!!! ‪..‬‬
‫‪١٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬

‫‪ ..‬ﻓﺈﺩﺭﺍﻛﻨﺎ ﺍﻟﺴﻠﻴﻢ ﳌﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺩﻟﹼﺔ ﻭﻣﻌﺎﻥ‪ ، ‬ﻫﻮ ﻋﺒﺎﺩﺓﹲ ﻭﻟﻴﺲ ﳍﻮﺍﹰ ‪..‬‬
‫ﻛﻤﺎ ﺃﻥﹼ ﺇﺩﺭﺍﻛﹶﻨﺎ ﺍﻟﺴﻠﻴﻢ‪ ‬ﻟﻠﻜﻮﻥ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﻫﻮ ﻋﻠﻢ‪ ‬ﻭﻟﻴﺲ ﺟﻬﻼﹰ ‪..‬‬
‫ﺇﻥﹼ ﺍﳌﻮﺭﻭﺛﺎﺕ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﺮﺟ‪‬ﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﳌﻘﻮﻻﺕ‬
‫ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺗﺘﺮﺳ‪‬ﺐ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﰲ ﻧﻔﻮﺱﹺ ﺍﳌﺴـﻠﻤﲔ ‪،‬‬
‫ﻟﺘﻜﻮ‪‬ﻥ ﻣﻨﻬﻢ ﺃﻓﺮﺍﺩﺍﹰ ﻣﺘﻮﺍﻛﻠﲔ ‪ ،‬ﻳ‪‬ﺮﺟ‪‬ﺤﻮﻥ ﺍﻟﻌﺎﻃﻔﺔﹶ ﺍﳍﻮﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ‪ ،‬ﻭﺍﻟﻘـﻮﻝﹶ ﻋﻠـﻰ‬
‫ﺍﻟﻔﻌﻞ ‪ ..‬ﻭﺗﻜﻮ‪‬ﻥ ﻣﻨﻬﻢ ﺃﻓﺮﺍﺩﺍﹰ ﻻ ﻳﺘﻔﺎﻋﻠﻮﻥ ﻣﻊ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﻢ ‪،‬‬
‫ﻛﺨﻠﻔﺎﺀ ﻟﻪ ﰲ ﺍﻷﺭﺽ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﺒﺪﺃ ﺑﺮﺳﻢ ﺻﻮﺭﺓ ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ﻟﻌﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﺧﻄﻮﺓﹰ ﺧﻄﻮﺓﹰ ‪ ،‬ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﱪ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ) ‪ ] ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ٧ :‬ﻭﻣﻦ ﻣﻨﻈﺎﺭﹴ‬
‫ﻋﻠﻤﻲ‪ ‬ﻣﻨﻄﻘﻲ‪ .. ‬ﻓﻤﻦ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﻻ ﳔﺮﺝ ﻋﻤ‪‬ﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻ ‪‬‬
‫ﺕ‬
‫ﻭﻣﻌﺎﻥ‪ ، ‬ﻭﻋﻤ‪‬ﺎ ﳛﻤﻠﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ‪ ،‬ﺟﺎﻋﻠﲔ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭﺍﹰ ﻷﻱ‪‬‬
‫ﻣﻮﺭﻭﺙ‪ ‬ﺗﺎﺭﳜﻲ‪ ، ‬ﻭﻷﻱ‪ ‬ﺗﺼﻮ‪‬ﺭﹴ ﻋﻘﻠﻲ‪.. ‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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adnan@thekr.net
 ‫‪ ‬‬

‫‪ ..‬ﻻ ﻳ‪‬ﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻔﺼﻞﹶ – ﰲ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﻟﻮﺟﻮﺩ – ﻓﻠﺴﻔﺔﹶ ﺍﻟﻮﺟﻮﺩ ﺍﻟﱵ‬
‫ﳓﻤﻠﻬﺎ ‪ ،‬ﻋﻦ ﻓﻠﺴﻔﺔ ﺍﳌﻌﺮﻓﺔ ‪ ..‬ﻓﻔﻠﺴﻔﺔ ﺍﻟﻮﺟﻮﺩ ﲦﺮﺓﹲ ﻣﻦ ﲦﺎﺭ ﻓﻠﺴﻔﺔ ﺍﳌﻌﺮﻓﺔ ‪..‬‬
‫‪ ..‬ﻭﺇﻥﹼ ﺍﻻﻗﺘﺼﺎﺭ‪ ‬ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳊﺴ‪‬ﻲ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﰲ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻣﻘـﺪ‪‬ﻣﺎﺕ ﻓﻠﺴـﻔﺘﻨﺎ‬
‫ﺍﳌﻌﺮﻓﻴ‪‬ﺔ ‪ ،‬ﳓﻮ ﺇﺩﺭﺍﻙ ﻓﻠﺴﻔﺔ ﺍﻟﻮﺟﻮﺩ – ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌـﺎﺩﻳ‪‬ﲔ – ﺳـﻴﺆﺩ‪‬ﻱ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﻌﻘﻞ ﺍ‪‬ﺮ‪‬ﺩ ‪ ،‬ﻭﺇﱃ ﺇﻧﻜﺎﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺮﻭﺣﻴ‪‬ﺔ ﺧﺎﺭﺝ ﺇﻃﺎﺭ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻭﺇﱃ ﺇﻧﻜﺎﺭ ﺗﻌﻠﹼﻖ ﺍﳌﻌﻠﻮﻝ ﺑﺎﻟﻌﻠﹼﺔ ‪..‬‬
‫‪ ..‬ﻓﺈﺩﺭﺍﻛﹸﻨﺎ ﻟﻸﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺣﻮﺍﺳ‪‬ﻨﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﱪﻫﺎﻥ ‪ ...‬ﻭﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ‬
‫ﺍﻟﻌﻠﹼﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﺍﳌﻌﻠﻮﻻﺕ ﺍﻟﱵ ﳓﺴ‪‬ﻬﺎ ‪ ،‬ﻭﳓﻮ ﺇﺩﺭﺍﻙ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻷﻭﱃ ﻟﻮﺟﻮﺩﻫـﺎ ‪،‬‬
‫ﻳﻜﻮﻥ ﺑﺈﺩﺭﺍﻙ ﻣﺎ ﻳ‪‬ﺨﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ ،‬ﻋﱪ ﻣﻨﻬﺞﹴ ﻗﺮﺁﱐﱟ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺜﻮﺍﺑـﺖ‬
‫ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﳓﻦ ﺣﻴﻨﻤﺎ ﺍﺧﺘﺮﻧﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻟﺪﺭﺍﺳﺔ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﺧﺘﺮﻧﺎ ﻣﻨﻬﺠﺎﹰ‬
‫ﳕﻠﻚ ﺑﺮﻫﺎﻧﺎﹰ ﺭﻳﺎﺿﻴ‪‬ﺎﹰ ﻋﻠﻰ ﺻﺪﻕ ﻧﺰﻭﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖﹺ ﺍﻟﻮﺟﻮﺩ ‪ ..‬ﻓﻘـﺪ ﺭﺃﻳﻨـﺎ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻭﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ﻭﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳـﺔ )‬
‫ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﺃﺩﻟﹼـﺔﹰ ﺭﻳﺎﺿـﻴ‪‬ﺔﹰ‬
‫ﻳﺘﺴﺎﻭﻯ ﰲ ﺇﺩﺭﺍﻛﻬﺎ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ‪ ،‬ﻭﺍﻟﻌﺮﰊ ﻭﻏﲑ ﺍﻟﻌﺮﰊ ‪ ،‬ﺗ‪‬ﺜﺒﺖ ﺑﺸﻜﻞﹴ ﻻ ﻟﺒﺲ ﻓﻴـﻪ ﺃ ﹼﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﳛﻮﻱ ﻛﹸﻞﹼ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ﻭﻗﻮﺍﻧﻴﻨﻪ ‪ ،‬ﻭﻛﺘﺎﺏ‪ ‬ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﱂ ﻳ‪‬ﺤﺮ‪‬ﻑ ﻓﻴﻪ ﺣﺮﻑ‪ ‬ﻭﺍﺣﺪ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺗﺼﻮ‪‬ﺭﻧﺎ ﻟﻠﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ – ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ﻭﻓﻠﺴـﻔﻴ‪‬ﺎﹰ – ﺑـﲔ ﺣـﺎﻟﱵ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫‪١٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫] ‪ – [ ١‬ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ﺍﻟﺬﻱ ﻧﺴﺘﻄﻴﻊ‪ ‬ﺇﺧﻀﺎﻋ‪‬ﻪ‪ ‬ﳊﻮﺍﺳ‪‬ﻨﺎ ‪ ..‬ﻭﻫـﻮ‬

‫ﺧﺎﺿﻊ‪ ‬ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﲨﻴﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺗﻨﺘﻤﻲ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ﻣﻜﻮ‪‬ﻥﹲ ﻣﻦ ﺫﺭ‪‬ﺍﺕ‪ ‬ﻣﺎﺩﻳ‪‬ﺔ ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﺬﺭ‪‬ﺍﺕ ﻣﻜﻮ‪‬ﻧﺔ ﻣﻦ ﻃﺎﻗـﺔ‬
‫ﺗﺪﻭﺭ ﺑﺴﺮﻋﺔ‪ ‬ﻫﺎﺋﻠﺔ‪ ‬ﺟﺪﺍﹰ ﺩﺍﺧﻞ ﺟﺴﻢ ﺍﻟﺬﺭ‪‬ﺓ ‪ ،‬ﳑﺎﹼ ﻳ‪‬ﻌﻄﻲ ﺍﻟﺬﺭ‪‬ﺓ ﺣﻴﺜﻴ‪‬ﺎ‪‬ﺎ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺰﻣﺎﻧﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻘﻮ‪‬ﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺩﻭ‪‬ﺭﺕ ﻭﻣﺎ ﺯﺍﻟﺖ ﺗ‪‬ﺪﻭ‪‬ﺭ ﺍﻟﻄﺎﻗﺔ ﺩﺍﺧﻞ ﺟﺴﻢ ﺍﻟﺬﺭ‪‬ﺓ ‪ ،‬ﻫﻲ ﺣﺘﻤـﺎﹰ‬
‫ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺬﺭ‪‬ﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﻦ ﺧﺎﺭﺝ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ( ‪..‬‬
‫ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﻮ‪‬ﺓ ﻣﻦ ﺫﺍﺕ ﺍﻟﺬﺭ‪‬ﺓ ﻟﺘﺨﺎﻣﺪﺕ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ،‬ﻭﻻﻧﺘﻬﺖ ﺍﳌﺎﺩ‪‬ﺓ ﺇﱃ ﺍﻟـﺰﻭﺍﻝ ‪..‬‬
‫ﺑﻞ ﻛﻴﻒ ﺗ‪‬ﻌﻄﻲ ﺍﻟﺬﺭ‪‬ﺓﹸ ﺣﻴﺜﻴ‪‬ﺎﺕ‪ ‬ﻭﺟﻮﺩ‪‬ﻫﺎ ﻣﻦ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﺫﺍ‪‬ﺎ ) ﻭﻛﻞﹼ ﺫﻭﺍﺕ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ( ﳏﺘﺎﺟﺔﹲ ﺃﺻﻼﹰ ﰲ ﻭﺟﻮﺩﻫﺎ ﳍﺬﻩ ﺍﳊﻴﺜﻴ‪‬ﺎﺕ ؟ ‪..‬‬
‫‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺬﺭ‪‬ﺓ ﲝﺎﺟﺔ‪ ‬ﺇﱃ ﺗﺪﻭﻳﺮ ﺍﻟﻄﺎﻗﺔ ﺍﳌﹸﻮﺩﻋﺔ ﻓﻴﻬﺎ ﺣﱴ ﲣﺮﺝ ﺇﱃ ﻋﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓﻼ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﻭﺟﻮﺩ ﻣﻦ ﺩﻭ‪‬ﺭ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ‪ ،‬ﺣﱴ ﺧﺮﺟﺖ ﻫـﺬﻩ‬
‫ﺍﻟﺬﺭ‪‬ﺓ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﶈﺴﻮﺱ ‪ ..‬ﺑﻞ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻭﺟﻮﺩ ﻣﻦ ﺃﻭﺟﺪ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺃﺻﻼﹰ ؟ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﺍﳌﺎﺩ‪‬ﺓ ﲜﺰﺋﻴ‪‬ﺎ‪‬ﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟﱵ ﺗ‪‬ﺸﻜﱢﻞ ﻗﻮﺍﻡ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ‪ ،‬ﲝﺎﺟﺔ ﰲ ﻛﻞﱢ ﳊﻈﺔ‪‬‬
‫ﺇﱃ ﻣﻦ ﻳ‪‬ﻌﻄﻴﻬﺎ ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺗﺪﻭﻳﺮ ﺍﻟﻄﺎﻗـﺔ‬
‫ﺍﳌﹸﻮﺩﻋﺔ ﻓﻴﻬﺎ ‪ ،‬ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﲢﺘﺠﺰﻩ ﺫﺭ‪‬ﺍﺕ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ ‪..‬‬
‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺎﺩ‪‬ﺓ ﺗﺘ‪‬ﺠﻪ ﰲ ﻛﻞﱢ ﳊﻈﺔ‪ ‬ﳓﻮ ﺍﻟﺰﻭﺍﻝ ﻟﻮﻻ ﺇﻋﻄﺎﺅﻫﺎ ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫـﺎ ‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻤﺴﻚ ﺍﳌﺎﺩ‪‬ﺓ ﰲ ﻛﹸﻞﱢ ﳊﻈﺔ‪ ‬ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﻋﻦ ﻃﺮﻳـﻖ ﺇﻋﻄﺎﺋﻬـﺎ ﺣﻴﺜﻴ‪‬ـﺎﺕ‬
‫ﻭﺟﻮﺩﻫﺎ ‪ .....‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﺟﻠﻴ‪‬ﺔﹰ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫* )‪ô`ÏB $yJßgs3|¡øBr& ÷bÎ) !$tGs9#y— ûÈõs9ur 4 Ÿwrâ“s? br& uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•Å¡ôJム©!$# ¨bÎ‬‬ ‫)‬
‫&‪ ] ( #Y‘qàÿxî $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 4 ÿ¾Ínω÷èt/ .`ÏiB 7‰tnr‬ﻓﺎﻃﺮ ‪[ ٤١ :‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻤﺎﺩ‪‬ﺓ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲝﺎﺟﺔ‪ – ‬ﰲ ﻛﻞﹼ ﳊﻈﺔ – ﺇﱃ ﺃﻣ‪‬ﺮﹺ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻛﻲ ﺗﻘﻮﻡ‪ ‬ﰲ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻜﺎﱐ ﺍﻟﺰﻣﺎﱐ ﺍﶈﺴﻮﺱ ‪..‬‬
‫) ‪] ( 4 ¾ÍnÌ•øBr'Î/ ÞÚö‘F{$#ur âä!$yJ¡¡9$# tPqà)s? br& ÿ¾ÏmÏG»tƒ#uä ô`ÏBur‬ﺍﻟﺮﻭﻡ ‪[ ٢٥ :‬‬
‫‪١٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻓﻮﺭﻭﺩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ?‪ ( tPqà)s‬ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺣﺎﺟـﺔ ﺍﻟﺴـﻤﺎﺀ‬

‫ﻭﺍﻷﺭﺽ ﺍﳌﺴﺘﻤﺮ‪‬ﺓ ﺇﱃ ﺃﻣﺮﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻲ ﺗﻘﻮﻡ‪ ‬ﻣﺎﺩ‪‬ﺓﹸ ﺍﻟﻜﻮﻥ ﰲ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﶈﺴﻮﺱ ‪..‬‬
‫‪ª!$#ur‬‬ ‫ﻭﺃﺟﺴﺎﺩﻧﺎ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻜﻮ‪‬ﻥ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻷﺭﺽ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻐﺬﺍﺀ )‬
‫&‪ ] ( $Y?$t7tR ÇÚö‘F{$# z`ÏiB /ä3tFu;/Rr‬ﻧﻮﺡ ‪ .. [ ١٧ :‬ﺗﻨﺘﻤﻲ ﺇﱃ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ‬
‫‪ ،‬ﻭﺇﺣﺴﺎﺱ‪ ‬ﺃﻧﻔﺴﻨﺎ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺣﻴﻨﻤﺎ ﺗﺪﺧﻞ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ﺍﳌﺎﺩﻳ‪‬ﺔ‬
‫‪ .....‬ﻭﺣﻴﻨﻤﺎ ﲣﺮﺝ ﺃﻧﻔﺴ‪‬ﻨﺎ ﻣﻦ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ – ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻭﺣﲔ ﺍﳌﻮﺕ – ﻓﺈﻧ‪‬ﻨﺎ ﻻ‬
‫ﳓﺲ‪ ‬ﺑﺎﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻻ ﺑﺎﳌﻜﺎﻥ ‪..‬‬
‫] ‪ – [ ٢‬ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻭﺍﻟﺬﻱ ﳜﻀﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻓﻘﻂ‬
‫ﺣﻴﻨﻤﺎ ﻳ‪‬ﺆﻃﱠﺮ ﲜﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﰲ ﻋﺎﱂ ﺍﳊﺲ‪ ، ‬ﻛﺄﻧﻔﺴﻨﺎ ﺍﻟﱵ ﺗﺴﻜﻦ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ‪ ..‬ﻓﻬﺬﻩ ﺍﻷﻧﻔﺲ‬
‫ﺍ‪‬ﺮ‪‬ﺩﺓ ‪ ،‬ﻗﺒﻞ ﺣﻠﻮﳍﺎ ﰲ ﺃﺟﺴﺎﺩﻧﺎ ﺗﻜﻮﻥ ﻣﻨﺘﻤﻴﺔﹰ ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ‪،‬‬
‫ﻭﺑﻌﺪ ﺣﻠﻮﻟ‪‬ﻬﺎ ﰲ ﺃﺟﺴﺎﺩﻧﺎ ﺗ‪‬ﺼﺒﺢ ﳏﻜﻮﻣﺔﹰ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﻳﻔﺮﺿﻬﺎ ﺍﳉﺴﺪ‪ ‬ﻋﻠﻴﻬﺎ‬
‫‪..‬‬
‫ﻭﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻛﻜﺎﺋﻨﺎﺕ‪ ‬ﻧﺎﺭﻳ‪‬ﺔ ﳐﻠﻮﻗﺔ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ) ﺍﻟﻨﺎﺭ ( ‪ ،‬ﻳﻨﺘﻤﻲ – ﺑﺎﻟﻨﺴﺒﺔ ﳊﻮﺍﺳ‪‬ﻨﺎ –‬
‫ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ) ‪ ] ( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏB ¨b!$yfø9$# t,n=yzur‬ﺍﻟﺮﲪﻦ ‪:‬‬
‫‪ .. [ ١٥‬ﻭﻛﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻓﻼ ﺗ‪‬ﺮﻯ ﺇﻻﹼ ﺇﺫﺍ‬
‫ﲤﺜﹼﻠﺖ ﺑﺎﻟﺼﻮﺭ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻟﻌﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﹼ ﻭﺟﻮﺩﻫﺎ‬
‫‪4 öNßgs)ù=yz (#r߉Îgx©r& 4 $·W»tRÎ) Ç`»uH÷q§•9$# ߉»t6Ïã öNèd tûïÏ%©!$# sps3Í´¯»n=yJø9$# (#qè=yèy_ur‬‬ ‫ﺗﻌﻠﹼﻖ ﺑﺎﳋﻠﻖ )‬
‫™‪ ] ( tbqè=t«ó¡ç„ur öNåkèEy‰»ygx© Ü=tGõ3çGy‬ﺍﻟﺰﺧﺮﻑ ‪.. [ ١٩ :‬‬
‫‪ ..‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﹼ ﻋﻨﺎﺻﺮ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻟﻴﺴـﺖ ﳏﺴﻮﺳـﺔﹰ ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﻣﺘﺤﺮ‪‬ﺭﺓﹰ ﻣﻦ ﻗﻴﺪ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﺃﺳﺮ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ،‬ﺇﻻﹼ ﺃﻧ‪‬ﻬﺎ‬
‫ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ) ﺷﺄ‪‬ﺎ ﺑﺬﻟﻚ ﺷﺄﻥ ﻣﻜﻮ‪‬ﻧﺎﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﶈﺴﻮﺱ ( ‪ ،‬ﻭﻻ ﺗﻨﺘﻤـﻲ‬
‫ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪٢٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ‬
‫ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﺑﺎﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫] ﺃ [ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻓﻼ ﲢﻤﻞ ﺃﻱ‪ ‬ﺻﻔﺔ‪ ‬ﺳﻠﺒﻴ‪‬ﺔ ) ﻧﻘﻴﺾ ﺇﳚﺎﺑﻴ‪‬ﺔ ( ‪ ،‬ﻭﻛﻞﹼ ﺻﻔﺎ‪‬ﺎ ﺇﳚﺎﺑﻴ‪‬ﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺼـﻔﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ..‬ﺑﻴﻨﻤﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻣﻨﻬﺎ ﻣﻦ ﳛﻤـﻞ ﺻـﻔﺎﺕ‪‬‬
‫ﺇﳚﺎﺑﻴ‪‬ﺔﹰ ﺩﺍﺋﻤﺔﹰ ﻛﺎﳌﻼﺋﻜﺔ ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﻦ ﳛﻤﻞ ﺻﻔﺎﺕ‪ ‬ﺇﳚﺎﺑﻴ‪‬ﺔ ﻭﺳﻠﺒﻴ‪‬ﺔ ‪ ،‬ﻛـﺎﻷﻧﻔﺲ ﺍﻟﺒﺸـﺮﻳ‪‬ﺔ ‪،‬‬
‫ﻭﻛﻤﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫] ﺏ [ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﲣﻀﻊ‪ ‬ﻟﻠﺰﻣـﺎﻥ ﻭﺍﳌﻜـﺎﻥ ‪ ..‬ﺑﻴﻨﻤـﺎ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﲣﻀﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜـﺎﻥ ﺣﻴﻨﻤـﺎ ﺗ‪‬ـﺆﻃﱠﺮ‬
‫ﺑﺎﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ‪ ،‬ﻛﺎﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺩﺍﺧـﻞ ﺍﳉﺴـﺪ ‪،‬‬
‫ﻓﺘﺤﺲ‪ ‬ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻧﺘﻴﺠﺔ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ﺍﳌﺎﺩ‪‬ﻱ ) ﺍﳉﺴﺪ ( ‪..‬‬
‫] ﺝ [ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺸﻲﺀ ‪ ،‬ﺷﺄ‪‬ﺎ ﺑـﺬﻟﻚ ﺷـﺄﻥ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﲣﻀـﻊ ﻟﺼـﻔﺎﺕ‬
‫ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﺣﻴﻨﻤﺎ ﺗ‪‬ﺆﻃﱠﺮ ﺑﺎﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ‪..‬‬
‫ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻏﲑ ﺍﶈﺴﻮﺱ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺧـﺎﺭﺝ‬
‫ﺇﻃﺎﺭ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪ ،‬ﻭﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﺑﺎﻟﻨﻘﻄﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫] ﺃ [ – ﻛﻼﳘﺎ ﻏﲑ ﺧﺎﺿﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪..‬‬
‫] ﺏ [ – ﻛﻼﳘﺎ ﻻ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻫﻨﺎﻙ ﻋﺎﱂ ﺍﳋﹶﻠﹾﻖ ﺍﳌﹸﻜﹶﻮ‪‬ﻥ ﻣﻦ ﺟﺰﺀٍ ﳏﺴﻮﺱ ﻭﺟﺰﺀٍ ﻏﲑ ﳏﺴﻮﺱ ‪ ،‬ﻭﻫﻨﺎﻙ ﻋـﺎﱂ‬
‫ﺍﻷﻣﺮ ﺍﳌﺘﻤﺎﻳﺰ ﲤﺎﻣﺎﹰ ﻋﻦ ﻋﺎﱂ ﺍﳋﹶﻠﹾﻖ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﷲُ ﺗﻌﺎﱃ – ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ – ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ‬
‫ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ﻭﻋﻮﺩ‪‬ﻤﺎ ﺇﻟﻴﻪ ﺟﻞﹼ ﻭﻋﻼ ‪..‬‬
‫) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬
‫‪٢١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻋﺎﱂ ﺍﻷﻣﺮ‬
‫ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫) ﻋﺎﱂ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ (‬

‫ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ‬

‫ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬

‫ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ‬ ‫) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ (‬

‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﻋﺎﱂ ﺍﳋﻠﻖ ﻫﻮ ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ) ﻋـﺎﱂ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ ( ‪ ،‬ﻭﺳـﺎﺣﺔﹰ ﻟﺘﻔﺎﻋـﻞ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻏﲑ ﺍﶈﺴﻮﺳﺔ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻭﻣﻊ ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ‪ ،‬ﻭﻣ‪‬ـﺆﻃﱠﺮﺍﹰ‬
‫ﺑﺈﻃﺎﺭ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓﺈﻥﹼ ﻣﻮﺟﻮﺩﺍﺗ‪‬ﻪ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﻭﺟﻮﺩ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﻭﺟﻮﺩ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻓﺈﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﺴـﻤ‪‬ﻰ ﺑﺎﺳـﻢ‬
‫ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪..‬‬
‫‪ ..‬ﻭﻗﻮﻝ ﺍﻟﻜﺜﲑﻳﻦ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀٌ ‪ ،‬ﺍﺳﺘﺸﻬﺎﺩﺍﹰ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ‬
‫ﻏﲑ‪ ‬ﺳﻠﻴﻢ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﻴﺴﺖ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻰ ﻗﻮﳍﻢ ‪ ،‬ﻛﻤﺎ ﻳﺘﻮﻫ‪‬ﻤﻮﻥ ‪..‬‬
‫) ‪ ] ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$# È@è% ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٩ :‬‬

‫) ‪çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬‬ ‫‪ ..‬ﻟﻘﺪ ﻗﺎﻟﻮﺍ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ª!$# È@è%‬ﻫﻲ ﺟﻮﺍﺏ‪ ‬ﻟﻠﺴﺆﺍﻝ‬
‫‪ ، ( ( Zoy‰»pky-‬ﻭﺑﺬﻟﻚ ﺃﻭ‪‬ﻟﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-‬ﺑﺄﻥﹼ ﻣﻌﻨﺎﻫﺎ ) ﻭﻫﻮ ﺷﻬﻴﺪ‪ ‬ﺑﻴﲏ‬
‫‪٢٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻭﺑﻴﻨﻜﻢ ( ‪ ..‬ﻓﻘﺪ ﻓﺼﻠﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( ª!$# È@è%‬ﻋـﻦ ﺍﻟﻌﺒـﺎﺭﺓ ) ‪.. ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-‬‬
‫ﻓﺎﳌﺒﺘﺪﺃ ﻭﺧﱪﻩ ) ‪ ( 7‰‹Íky- ( ª!$#‬ﻭﺿﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺟﺰﺍﹰ ‪ ،‬ﻓﻮﺿﻌﻮﺍ – ﻣﻦ ﺟﻴﻮ‪‬ﻢ – ﻟﻠﻤﺒﺘﺪﺃ‬
‫ﺧﱪﺍﹰ ﺑﺘﻘﺪﻳﺮ ) ﻗﻞ ﺍﷲُ ﺷﻲﺀٌ ( ‪ ،‬ﻭﻭﺿﻌﻮﺍ – ﻣﻦ ﺟﻴﻮ‪‬ﻢ – ﻟﻠﺨﱪ ﻣﺒﺘﺪﺃﹰ ﺑﺘﻘـﺪﻳﺮ ) ﻭﻫـﻮ‬
‫ﺷﻬﻴﺪ‪ ‬ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ( ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ‪ ..‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$#‬ﻛﻼﻡ‪ ‬ﻣﺴﺘﻘﻞﱞ ﺗﺎﻡ‪ ‬ﻣﻜﺘﻤﻞﹲ‬
‫ﺑﻨﻔﺴﻪ ‪ ،‬ﺍﳌﺒﺘﺪﺃ ﻓﻴﻪ ﻫﻮ ﻛﻠﻤﺔ ) ‪ ، ( ( ª!$#‬ﻭﺧﱪﻩ ) ‪.. ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-‬‬
‫‪ ..‬ﻭﻗﻮﳍﻢ ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬ﻻ ﺑﺪ‪ ‬ﳍﺎ ﻣﻦ ﺟـﻮﺍﺏﹴ‬
‫) ‪ÓÍ_øŠt/ 7‰‹Íky- ( ª!$# È@è%‬‬ ‫ﻣﺮﺳﻮﻡﹴ ) ﻏﲑ ﻣﻘﺪ‪‬ﺭ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻥﹼ ﺟﻮﺍ‪‬ﺎ ﻫﻮ ﺍﻟﻌﺒﺎﺭﺓ‬
‫‪ .. ( 4 öNä3oY÷•t/ur‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ ،‬ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ‪ ..‬ﻓﺎﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻧﻪ ﻣ‪‬ﺴﺘﻘﻞﱞ ﻋﻦ ﺍﻟﻌﺒـﺎﺭﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻳ‪‬ﻘﺪ‪‬ﺭ ﺗﻘﺪﻳﺮﺍﹰ ‪ ..‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﺮﺑﻮﻥ ﺗﻘﺪﻳﺮ ﺍﳉﻮﺍﺏ ‪ ،‬ﻧﻘﻮﻝ ﳍﻢ ﺃﻳـﻦ ﺍﳉـﻮﺍﺏ‬
‫ﺍﳌﺮﺳﻮﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪ ] ( tbqçHxqö•è? ÷/ä3ª=yès9 ÷/ä3xÿù=yz $tBur öNä3ƒÏ‰÷ƒr& tû÷üt/ $tB (#qà)®?$# ãNßgs9 Ÿ@ŠÏ% #sŒÎ)ur‬ﻳﺲ ‪[ ٤٥ :‬‬

‫‪ ..‬ﻭﻣﺎ ﺩﻓﹶﻌ‪‬ﻨﺎ ﺇﱃ ﺗﻘﺪﻳﺮ ﺟﻮﺍﺏ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ) ‪ ، ( ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬ﻫﻮ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ã•»£gs)ø9$# ߉Ïnºuqø9$# uqèdur &äóÓx« Èe@ä. ß,Î=»yz ª!$# È@è%‬ﺍﻟﺮﻋﺪ ‪ .. [١٦ :‬ﻓﻠﻮ ﻛﺎﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ‪ ،‬ﻭﻳ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ‪ ،‬ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪ ،‬ﻟﻜﺎﻥ ﺟﻞﹼ ﻭﻋﻼ ﺧﺎﻟﻘﺎﹰ ﻟﺬﺍﺗﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻟﻜﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳐﻠﻮﻗﺎﹰ ‪ ،‬ﻭﻫﺬﺍ ﳏﺎﻝ ‪..‬‬
‫) ‪&äóÓx« Èe@ä. ß,Î=»yz ª!$#‬‬ ‫‪ ..‬ﻭﺃﻣ‪‬ﺎ ﻗﻮﳍﻢ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ‪ ( &äóÓx« Èe@ä. ) :‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫( ‪ ،‬ﻛﻼﻡ‪ ‬ﻋﺎﻡ‪ ‬ﺩ‪‬ﺧ‪‬ﻠﹶﻪ ﺍﻟﺘﺨﺼﻴﺺ ‪ ،‬ﲟﻌﲎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﻛﻞﹼ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﻋﺪﺍ ﺷﻴﺌﺎﹰ ﻭﺍﺣﺪﹰﺍ‬
‫ﻫﻮ ﺫﺍﺗﻪ ‪ ،‬ﻭﺍﺳﺘﺸﻬﺎﺩﻫﻢ – ﻋﻠﻰ ﺫﻟﻚ – ﺑﻮﺻﻒ ﺍﳍﺪﻫﺪ ﳌﻠﻜﺔ ﺳﺒﺄ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫)‪ ] ( &äóÓx« Èe@à2 `ÏB ôMuŠÏ?ré&ur öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎ‬ﺍﻟﻨﻤﻞ ‪ .. [ ٢٣ :‬ﻭﻛﺬﻟﻚ ﺑﻘﻮﻝ‬
‫‪٢٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪ ] ( ( >äóÓx« Èe@ä. `ÏB $uZ•Ï?ré&ur‬ﺍﻟﻨﻤﻞ ‪ .. [ ١٦ :‬ﻭﻛﺬﻟﻚ ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻦ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ) ‪ ] ( $Y7t6y™ &äóÓx« Èe@ä. `ÏB çm»oY÷•s?#uäur‬ﺍﻟﻜﻬﻒ ‪ .. [ ٨٤ :‬ﻗﻮﳍﻢ ﻫﺬﺍ ﻳﺘﻨﺎﰱ‬
‫ﲤﺎﻣﺎﹰ ﻣﻊ ﻋﻈﻤﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ ﺗﺼﻒ ﺍﳌﺴﺎﺋﻞ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻭﻻ ﻳﺘ‪‬ﻜﺊ ﻋﻠﻰ ﺃﻱ‪‬‬
‫ﺩﻟﻴﻞﹴ ﰲ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺴﺘﺸﻬﺪﻭﻥ ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻭﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ – ﻛﻴﻒ ﺃﻧ‪‬ﻬﻢ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﻛﻠﻤﺔ )‬
‫‪ ( `ÏB‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( >äóÓx« Èe@ä. `ÏB‬ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﺍﻟﺴـﺎﺑﻘﺔ ‪،‬‬
‫ﻭﺳﻨﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( ( >äóÓx« Èe@ä. `ÏB‬ﺗﻌﲏ ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻱ ﻫﺆﻻﺀ ﺍﻟـﺬﻳﻦ‬
‫ﺃﻭﺗﻮﺍ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ‪ ،‬ﻣﻔﺎﺗﻴﺢ‪ ‬ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﺎﺋﻖ ﻛﻞﱢ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﻛﻴﻒ ﺃﻧ‪‬ﻬﻢ ﺗﻔﺎﺿـﻠﻮﺍ ﰲ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ¥äóÓx« ¨@ä.‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪﻭﺍ ‪‬ﺎ ﺃﻳﻀﺎﹰ‬
‫) ‘‪( 4 öNåkß]Å3»|¡tB žwÎ) #“t•ãƒ Ÿw (#qßst7ô¹r'sù $pkÍh5u‘ Ì•øBr'Î/ ¥äóÓx« ¨@ä. ã•ÏiBy‰è? ÇËÍÈ ×LìÏ9r& ë>#x‹tã $pkŽÏù ÓxƒÍ‬‬
‫] ﺍﻷﺣﻘﺎﻑ ‪ ، [ ٢٥ - ٢٤ :‬ﻫﻲ ﺿﻤﻦ ﺍﻟﻌﺒﺎﺭﺓ ) ?‪ ( $pkÍh5u‘ Ì•øBr'Î/ ¥äóÓx« ¨@ä. ã•ÏiBy‰è‬ﺍﻟﱵ ﺗﺼﻒ‬
‫ﺍﻟﺮﻳﺢ ﺍﳌﻌﻨﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺃﻱ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﺇﺫﺍ ﺃﻣﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺪﻣﲑ ﺃﻱ‪‬‬
‫ﺷﻲﺀٍ ﻓﺈﻧ‪‬ﻬﺎ ﺗﺪﻣ‪‬ﺮﻩ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﺫﺍ ﱂ ﻳﺄﻣﺮﻫﺎ ﻻ ﺗﺪﻣ‪‬ﺮﻩ ‪..‬‬
‫) ‪y( 4 öNåkß]Å3»|¡tB žwÎ) #“t•ãƒ Ÿw (#qßst7ô¹r'sù‬‬ ‫‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷـﺮﺓﹰ‬
‫ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﺑﺘﺪﻣﲑ ﻛﻞﹼ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ‪‬ـﺆﻻﺀ ‪ ،‬ﺇﻻﹼ ﻣﺴـﺎﻛﻨﻬﻢ ‪ ..‬ﻭﻻ‬
‫ﻳ‪‬ﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﺑﺘﺪﻣﲑ ﻛﻞﹼ ﺷﻲﺀٍ ﳛﻴﻂ ‪‬ﺆﻻﺀ ﺣﱴ ﻣﺴﺎﻛﻨﻬﻢ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ¥äóÓx« ¨@ä.‬ﱂ ﺗﺸﻤﻞ ﺍﳌﺴﺎﻛﻦ ‪ ،‬ﻭﻗﻮﳍﻢ ﺑﺄﻧ‪‬ﻬﺎ ﺗﺸﻤﻞ ﺍﳌﺴﺎﻛﻦ‬
‫ﺗ‪‬ﻨﺎﺳﺒﻪ ﺍﻟﺼﻴﻐﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ) :‬ﺩﻣ‪‬ﺮﺕ ﻛﻞﹼ ﺷﻲﺀٍ ﺑﺄﻣﺮ ﺭﺑ‪‬ﻬﺎ ﻓﺄﺻﺒﺤﻮﺍ ﻻ ﻳ‪‬ﺮﻯ ﺇﻻﹼ ﻣﺴـﺎﻛﻨ‪‬ﻬ‪‬ﻢ ( ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﻭﺭﻭﺩ ﻋﺒﺎﺭﺓ ﺍﻟﺘﺪﻣﲑ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺻﻔﺔ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ‪ ،‬ﻭﻻ ﻳﻌـﲏ ﺍﻷﻣـﺮ‪‬‬
‫ﺍﻹﳍﻲ‪ ‬ﺍﳋﺎﺹ‪ ‬ﺑﺘﺪﻣﲑ ﻫﺆﻻﺀ ‪..‬‬
‫‪٢٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﺃﻣ‪‬ﺎ ﰲ ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( &äóÓx« Èe@ä. ß,Î=»yz ª!$#‬ﺑﺄﻥﹼ ) ‪ ( &äóÓx« Èe@ä.‬ﰲ‬
‫) ‪&äóÓx« Èe@ä.‬‬ ‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻛﻼﻡ‪ ‬ﻋﺎﻡ‪ ‬ﺩ‪‬ﺧ‪‬ﻠﹶﻪ ﺍﻟﺘﺨﺼﻴﺺ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﻘﻮﻝ ‪ ..‬ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫( ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﻛﻞﱠ ﺷﻲﺀٍ ‪ ..‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( &äóÓx« Èe@ä.‬ﺗﻌﲏ – ﻛﻤﺎ ﺫﻫﺒﻮﺍ‬
‫– ﻛﻞﱠ ﺷﻲﺀٍ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻛﺸﻲﺀٍ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻟﺘﻌﺎﺭﺽ ﺫﻟﻚ ﻣـﻊ ﻛـﻮﻥ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺃﻋﻈﻢ‪ ‬ﻭﺃﻛﱪ‪ ‬ﻭﺃﲰﻰ ﻣﻦ ﻛﻞﱢ ﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫‪ ..‬ﺍﻟﺘﺨﺼﻴﺺ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻮﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ – ﻭﰲ ﻛﻞﹼ ﻋﺒﺎﺭﺓ ﺷﺒﻴﻬﺔ – ﻳﻌﲏ ﺃﻥﹼ ﻟﻔﻆ‬
‫ﺍﻟﻜﻞﱢ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻷﻛﺜﺮﻳ‪‬ﺔ ﺍﳍﺎﻣ‪‬ﺔ ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻷﻗﻠﻴ‪‬ﺔ ﻟﻌﺪﻡ ﺃﳘﻴ‪‬ﺘﻬﺎ ‪ ،‬ﻭﻷﻧ‪‬ﻬﺎ – ﻣﻘﺎﺭﻧـﺔ ﻣـﻊ‬
‫ﺍﻷﻛﺜﺮﻳ‪‬ﺔ – ﻧﺎﺩﺭﺓ ‪ ،‬ﻭﻷﻥﹼ ﻭﺟﻮﺩﻫﺎ ﻭﻋﺪﻣﻪ ﺷﺒﻪ ﺳﻴ‪‬ﺎﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ‪‬ﺎ ﺍﻟﻜﻠﻴ‪‬ﺔ ﺍﻟـﱵ‬
‫ﺃﺩﺧﻠﻨﺎ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺨﺼﻴﺺ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ﻭﻳﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸـﻲﺀ ﻛﻤـﺎ‬
‫ﺗﺰﻋﻤﻮﻥ ‪ ،‬ﻓﻬﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ‪‬ﺍﹰ ﻛﺒﲑﺍﹰ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘﺨﺼﻴﺺ ﻫﺬﻩ ؟! ‪ ..‬ﻟﻮ‬
‫ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ﻭﻳﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ﻟﻜﺎﻥ ﻭﺟﻮﺩﻩ – ﺑﲔ ﲨﻠﺔ ﺍﻷﺷـﻴﺎﺀ – ﺃﻋﻈـﻢ‬
‫ﻭﺃﻛﻤﻞ ﻭﺃﺷﺮﻑ ﻣﻦ ﻛﻞﱢ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﻟﻌﻘﻞﹴ ﺳﻠﻴﻢﹴ ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ‪ ‬ﺑﺄﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻳ‪‬ﻄﻠ‪‬ﻖ ﻟﻔﻆ ﺍﻟﻜﻞﹼ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻣﺴﺘﺜﻨﻴﺎﹰ ﺍﻟﺬﺍﺕ ﺍﻷﻋﻈﻢ ﻭﺍﻷﺷﺮﻑ ﻣﻦ ﻛﻞﱢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫) ‪Èe@ä. ß,Î=»yz ª!$#‬‬ ‫‪ ..‬ﻟﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ( &äóÓx« Èe@ä.‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫«‪ ، ( &äóÓx‬ﻓﺈﻧ‪‬ﻪ ﻳﻌﲏ ﻛﻞﹼ ﺫﺍﺕ‪ ‬ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ )‬
‫ﺳﻮﺍﺀٌ ﻛﺎﻧﺖ ﳏﺴﻮﺳﺔ ﺃﻭ ﻏﲑ ﳏﺴﻮﺳﺔ ( ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻴ‪‬ـﺔ‬
‫ﻷﻧ‪‬ﻪ ﻻ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﻟﺸﻲﺀ ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳏﻜﻮﻣﺎﹰ ﻹﻃﺎﺭ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺑﻼﹰ ﳊﻜﻢ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ‪..‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻓﺈﻧ‪‬ﻬـﺎ‬
‫ﻻ ﺗﻨﺪﺭﺝ ﲢﺖ ﻛﻠﻴ‪‬ﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( &äóÓx« Èe@ä. ß,Î=»yz ª!$#‬‬
‫‪٢٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻭﰲ ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ] ( 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä.‬ﺍﻟﻘﺼﺺ ‪:‬‬
‫‪ ، [ ٨٨‬ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀٌ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻭ‪‬ﻟﻮﺍ ﺍﻟﻮﺟﻪ‪ ‬ﺑﺄﻧ‪‬ﻪ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻘﻴﻘﺔ ‪ ،‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ‬
‫‪ ..‬ﺍﳌﺮﺍﺩ‪ ‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ ‪ :‬ﻛﻞﱡ ﺷﻲﺀٍ ﻫﺎﻟﻚ‪ ‬ﺇﻻﹼ ﻫﻮ ‪ ..‬ﻧﻘﻮﻝ ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻏﲑ ﺳﻠﻴﻢ ‪،‬‬
‫ﻭﺍﻟﺘﻮﺟ‪‬ﻪ ﰲ – ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻳﻌﲏ ﺗﺴﺪﻳﺪ ﺍﻟﻘﺼﺪ ﳓﻮ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺍﻟﺘﻮﺟ‪‬ﻪ ﺇﻟﻴﻬﺎ ‪..‬‬
‫) )‪ ]( ( $Zÿ‹ÏZym šßö‘F{$#ur ÅVºuq»yJ¡¡9$# t•sÜsù “Ï%©#Ï9 }‘Îgô_ur àMôg§_ur ’ÎoTÎ‬ﺍﻷﻧﻌﺎﻡ‪[ ٧٩ :‬‬

‫) ‪4’n?tã <@Ÿ2 uqèdur &äó_x« 4’n?tã â‘ωø)tƒ Ÿw ãNx6ö/r& !$yJèd߉tnr& Èû÷,s#ã_§‘ WxsWtB ª!$# z>uŽŸÑur‬‬

‫‪ ] ( ( AŽö•sƒ¿2 ÏNù'tƒ Ÿw –mgÅh_uqム$yJuZ÷ƒr& çm9s9öqtB‬ﺍﻟﻨﺤﻞ ‪[ ٧٦ :‬‬

‫) ‪ ] ( šútïô‰tB uä!$s)ù=Ï? tm§_uqs? $£Js9ur‬ﺍﻟﻘﺼﺺ ‪[ ٢٢ :‬‬

‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻮﺟﻪ ﻫﻮ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﻳﺘﻢ‪ ‬ﻋ‪‬ﺒ‪‬ﺮ‪‬ﻩ‪ ‬ﺗﺴﺪﻳﺪ ﺍﻟﻘﺼﺪ ﳓﻮ ﺍﻟﻐﺎﻳـﺔ ﺍﻟـﱵ ﻳـﺘﻢ‪‬‬
‫ﺍﻟﺘﻮﺟ‪‬ﻪ ﺇﻟﻴﻬﺎ ﻋﱪ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ) ﺍﻟﻮﺟﻪ ( ‪..‬‬
‫) ‪ ] ( 4 ÏNºuŽö•y‚ø9$# (#qà)Î7tFó™$$sù ( $pkŽÏj9uqãB uqèd îpygô_Ír 9e@ä3Ï9ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٤٨ :‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﳌﻌﲎ ﻟﻠﻮﺟﻪ ﻧﺴﺘﺸﻔﹼﻪ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪ ] ( tbqàÿÏèôÒßJø9$# ãNèd y7Í´¯»s9'ré'sù «!$# tmô_ur šcr߉ƒÌ•è? ;o4qx.y— `ÏiB OçF÷•s?#uä !$tBur‬ﺍﻟﺮﻭﻡ ‪:‬‬
‫‪[ ٣٩‬‬
‫‪ ..‬ﻓﺎﳌﻘﺼﻮﺩ ﺑﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﻫﻮ ﻗﺼﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ﺟﻞﹼ ﻭﻋﻼ ‪..‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺍ‪‬ﺮ‪‬ﺩ ﻟﻠﺠﺬﺭ ) ﻭ ‪ ،‬ﺝ ‪ ،‬ﻫـ ( ﻻ ﻳﺘﻐﻴ‪‬ﺮ ﺣﱴ ﺣﻴﻨﻤﺎ ﺗﺮﺗﺒﻂ ﻛﻠﻤﺔ ﻣﺘﻔﺮ‪‬ﻋﺔ‬
‫ﻋﻨﻪ ﲟﺴﺄﻟﺔ ﺣﺴ‪‬ﻴ‪‬ﺔ ‪ ..‬ﻓﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ) ﻛﻤﺎﺩ‪‬ﺓ ﻭﺣﺲ‪ ( ‬ﻫﻮ ﺁﻟﻴ‪‬ﺔ ﺍﺗ‪‬ﺠﺎﻫﻪ ﳓﻮ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻷﻧ‪‬ـﻪ‬
‫ﳛﻮﻱ ﺣﻮﺍﺱ‪ ‬ﺍﻟﺒﺼﺮ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﺸﻢ‪ ، ‬ﺇﺿﺎﻓﺔ ﳊﺎﺳ‪‬ﺔ ﺍﻟﻠﻤﺲ ﺍﻟﱵ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﻣـﻊ‬
‫ﺑﺎﻗﻲ ﺍﳉﺴﻢ ‪ ..‬ﻓﺎﻹﻧﺴﺎﻥ – ﻛﻨﻔﺲ ﻭﺟﺴﺪ – ﻳﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻋﱪ‬
‫ﺁﻟﻴ‪‬ﺎﺕ ﺍﳊﺲ‪ ‬ﺍﻟﱵ ﳛﻮﻳﻬﺎ ﺍﻟﻮﺟﻪ ﺍﳌﻌﺮﻭﻑ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ) ‪ ( 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä.‬ﺗﻌـﲏ ﺃﻥﹼ‬
‫ﺍﻟﺬﻭﺍﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ) ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ( ‪ ،‬ﻭﺍﻟـﱵ ﺃﻭﺟـﺪﻫﺎ ﺍﷲ ﺗﻌـﺎﱃ‬
‫‪٢٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻭﺳﺨ‪‬ﺮﻫﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻻﻣﺘﺤﺎﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻫﻲ ﺯﺍﺋﻠﺔ ﻓﺎﻧﻴﺔ ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﺇﻻﹼ ﻗﺼﺪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﺇﳚﺎﺩﻫﺎ ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺳﺨ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﻟﻴﻬﺎ ‪..‬‬
‫) ‪yìtB äíô‰s? Ÿwur‬‬ ‫‪ ..‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﺳﻴﺎﻕ ﺍﻟﻘﻮﻝ ﺍﶈﻴﻂ ‪‬ﺎ ‪..‬‬
‫‪] ( tbqãèy_ö•è? Ïmø‹s9Î)ur â/õ3çtø:$# ã&s! 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. 4 uqèd žwÎ) tm»s9Î) Iw ¢ t•yz#uä $·g»s9Î) «!$#‬‬
‫ﺍﻟﻘﺼﺺ ‪ ، [ ٨٨ :‬ﻓﺈﻧ‪‬ﻨﺎ ﺳﻨﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺗ‪‬ﺸﺮﻙ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺇﳍﺎﹰ ﺁﺧﺮ ‪ ،‬ﻓﻼ ﺇﻟﻪ‬
‫ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻞﱡ ﺷﻲﺀٍ ﳑ‪‬ﺎ ﺗ‪‬ﺸﺮﻙ ﺑﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﳑ‪‬ﺎ ﱂ ﺗﺸﺮﻙ ﺑﻪ ‪ ،‬ﺳﻴﻬﻠﻚ ‪ ،‬ﻭﻻ‬
‫ﻳﺒﻘﻰ ﺇﻻﹼ ﻗﺼﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻣﺘﺤﺎﻧﻚ ﰲ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺗﺴﺨﲑﻫﺎ ﺑﲔ ﻳﺪﻳﻚ ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﻟﻴﻪ ﺳﺘﺮﺟﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
‫ﻭﻫﻨﺎﻙ ﺻﻮﺭﺓﹲ ﻗﺮﺁﻧﻴ‪‬ﺔﹲ ﺃﹸﺧﺮﻯ ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫) ‪ ] ( ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur ÇËÏÈ 5b$sù $pköŽn=tæ ô`tB ‘@ä.‬ﺍﻟﺮﲪﻦ ‪٢٦ :‬‬
‫– ‪[ ٢٧‬‬
‫ﻓﻔﻲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( y7În/u‘ çmô_ur 4’s+ö7tƒur‬ﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‘‪ ، ( y7În/u‬ﻭﱂ‬
‫ﻳﻘﻞ ) ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺍﻟﺮﺏ‪ ، ( ‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﺮﻯ ﺃﻥﹼ ﺍﳋﻄﺎﺏ‪ ‬ﳜﺺ‪ ‬ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﻟﺮﺏ‪ ‬ﻋﺰ‪ ‬ﻭﺟﻞﹼ ﻟﻜﻞﱢ‬
‫ﻓﺮﺩ‪ ‬ﻣﻦ ﺧﺼﻮﺻﻴ‪‬ﺔ ﻻﻣﺘﺤﺎﻧﻪ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺇﻳ‪‬ﺎﻩ ﺳﻴﻔﲎ ﻭﻳﺰﻭﻝ ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﺇﻻﹼ ﻣـﺎ‬
‫ﰎﹼ ﺗﺴﺪﻳﺪﻩ ﻣﻦ ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺭﺏ‪ ‬ﻫﺬﺍ ﺍﳌﹸﻤﺘ‪‬ﺤ‪‬ﻦ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ‪ ‬ﻋﻦ ﺍﻟﺸﻴﺌﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻦ ﺧﻮﺍﺹ‪ ‬ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ) ﻋﺎﱂ ﺍﳋﻠﻖ (‬
‫‪ ،‬ﺳﻮﺍﺀٌ ﺍﳉﺎﻧﺐ ﺍﶈﺴﻮﺱ ﺃﻡ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻷﻥﹼ ﻛﻞﹼ ﻣﻮﺟﻮﺩﺍﺕ ﻋـﺎﱂ ﺍﳋﻠـﻖ ﻭﺍﻟﺘﺸـﻴ‪‬ﺆ‬
‫ﳏﻜﻮﻣﺔﹲ ﻟﻘﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺃﻭ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﻜﻮﻥ ﳏﻜﻮﻣﺔﹰ ﳍـﺬﻩ ﺍﻟﻘـﻮﺍﻧﲔ‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﺟﻠﻴﺔﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫) ‪ ] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬ﺍﻟﺸﻮﺭﻯ ‪[ ١١ :‬‬
‫‪ ..‬ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﺗﺰﻳﺪ ﰲ ﺑﻴﺎﻥ ﺍﺑﺘﻌﺎﺩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻋﻦ ﺍﻟﺸﻴﺌﻴ‪‬ﺔ ‪ ..‬ﻓﻠﻮ ﻗﺎﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ) ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲﺀ ( ﺩﻭﻥ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ‪ ،‬ﻟﺮﺑ‪‬ﻤﺎ ﻳﺘﺴﺮ‪‬ﺏ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ‬
‫‪٢٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺷﻲﺀٌ ﻭﻟﻜﻦ ﳜﺘﻠﻒ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﺷﻴﺎﺀ ‪ ..‬ﺑﻴﻨﻤﺎ ﺑﻮﺟﻮﺩ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻧﺮﻯ ﺑﻴﺎﻧﺎﹰ ﻳﻔﻴـﺪ ﺃﻥﹼ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﰲ ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ﻣﺜﻠﻪ ‪ ،‬ﻭﻻ ﻣﺜﻞ ﻣﺜﻠﻪ ) ‪.. ( ¾ÏmÎ=÷WÏJx.‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻮﺭﺩ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻛﻠﻤﺔ ) ‪ ( È@sVyJx.‬ﰲ ﺍﳌﻘﺎﺭﻧﺔ‬
‫ﺑﲔ ﺁﺩﻡ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) )‪ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬

‫( ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٥٩ :‬‬
‫ﺇﻥﹼ ﺧﻠﻖ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺸﺒﻪ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﺜﻠـﻪ ﲤﺎﻣـﺎﹰ ‪،‬‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﻛﻤﺜﻠﻪ ‪ ..‬ﺻﺤﻴﺢ‪ ‬ﺃﻥﹼ ﻛﻠﻴﻬﻤﺎ ﻭ‪‬ﻟﺪ ﺩﻭﻥ ﺃﺏ ‪ ،‬ﻭﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺗﺮﺍﺏ ﺩﻭﻥ ﻣﺮﺍﺣﻞ ﺍﳋﻠﻖ‬
‫ﺍﳌﻌﺮﻭﻓﺔ ﺃﺛﻨﺎﺀ ﺍﳊﻤﻞ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ‪‬ﻟﺪ ﻣﻦ ﺃﻡ‪ )) ‬ﻟﻴﺲ ﲟﻔﻬﻮﻡ ﺍﻟﻮﻻﺩﺓ ﺍﻟﻨﺎﲡـﺔ‬
‫ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻄﻔﺔ ﻣﻊ ﺍﻟﺒﻮﻳﻀﺔ ﻛﺒﺎﻗﻲ ﻧﺴﺎﺀ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﲟﻔﻬـﻮﻡ ﺍﳊﻤـﻞ ﻟﺴـﺎﻋﺎﺕ‬
‫ﳏﺪﻭﺩﺓ (( ‪ ،‬ﺑﻴﻨﻤﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻮ‪‬ﻟﺪ‪ ‬ﻣﻦ ﺃﻡ‪ ، ‬ﲟﻌﲎ ﱂ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻞ ﰲ ﺭﺣﻢ ﺃﻧﺜﻰ ‪..‬‬
‫‪ ..‬ﻓﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﺣﻴﻨﻤﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﻛﻠﻤﺔ ﻣﺜﻞ ) ‪ ، ( È@sVyJx.‬ﻧﺮﺍﻫﺎ ﺗ‪‬ﺨﺮﹺﺝ ﺍﳌﻤﺎﺛﻠـﺔ‬
‫ﻣﻦ ﺳﺎﺣﺔ‪ ‬ﻭﺍﺣﺪﺓ‪ ‬ﺇﱃ ﺳﺎﺣﺘﲔ ﺑﻴﻨﻬﻤﺎ ﺍﺧﺘﻼﻑ ‪ ...‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥ ﻧﻔﻲ‪ ‬ﺍﳌﻤﺎﺛﻠﺔ ﺍﳌﻘﺮﻭﻧـﺔ‬
‫ﺑﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬ﺗ‪‬ﺨﺮﺝ ﺍﳌﻤﺎﺛﻠـﺔ ﻣـﻦ ﺃﻱ‪‬‬
‫ﺳﺎﺣﺔ‪ ‬ﻛﺎﻧﺖ ‪..‬‬
‫ﻓﺎﺟﺘﻤﺎﻉ‪ ‬ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻊ ﻛﻠﻤﺔ ﻣﺜﻞ ) ‪ ، ( ¾ÏmÎ=÷WÏJx.‬ﻳﻌﲏ ﺃﻥﹼ ﺍﻟﺘﺸﺒﻴﻪ ﻫﻮ ﲟﺜﻞ ﺍﳌﺜﻞ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺘﺸﺒﻴﻪ ﻳﻨﺘﻘﻞ ﻣﻦ ﺍﳌﻤﺎﺛﻠﺔ ﰲ ﺍﻟﺬﺍﺕ ﺇﱃ ﺍﳌﻤﺎﺛﻠﺔ ﰲ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﺍﳌﻌﻨﻴ‪‬ﺔ ﻣﻦ ﻣﻨﻈﺎﺭ‬
‫ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ‪..‬‬
‫) ‪Èe@ä. ’Îû Ÿ@Î/$uZy™ yìö7y™ ôMtFu;/Rr& >p¬6ym È@sVyJx. «!$# È@‹Î6y™ ’Îû óOßgs9ºuqøBr& tbqà)ÏÿZムtûïÏ%©!$# ã@sW¨B‬‬

‫™‪ ] ( 3 7p¬6ym èps•($ÏiB 7's#ç7/Yß‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٦١ :‬‬

‫‪٢٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫) ‪( ( $\F÷•t/ ôNx‹sƒªB$# ÏNqç6x6Zyèø9$# È@sVyJx. uä!$uŠÏ9÷rr& «!$# Âcrߊ `ÏB (#rä‹sƒªB$# šúïÏ%©!$# ã@sWtB‬‬
‫] ﺍﻟﻌﻨﻜﺒﻮﺕ ‪[ ٤١ :‬‬
‫‪ÉAºuqøBF{$# ’Îû Ö•èO%s3s?ur öNä3oY÷•t/ 7•äz$xÿs?ur ×puZƒÎ—ur ×qølm;ur Ò=Ïès9 $u‹÷R‘‰9$# äo4qu‹ysø9$# $yJ¯Rr& (#þqßJn=ôã$#‬‬ ‫)‬
‫‪ ] ( ¼çmè?$t7tR u‘$¤ÿä3ø9$# |=yfôãr& B]ø‹xî È@sVyJx. ( ω»s9÷rF{$#ur‬ﺍﳊﺪﻳﺪ ‪[ ٢٠ :‬‬

‫) ‪] ( 4 #I‘$xÿó™r& ã@ÏJøts† Í‘$yJÅsø9$# È@sVyJx. $ydqè=ÏJøts† öNs9 §NèO sp1u‘öq-G9$# (#qè=ÏdJãm tûïÏ%©!$# ã@sVtB‬‬
‫ﺍﳉﻤﻌﺔ ‪[ ٥ :‬‬
‫( ‪ ،‬ﻳﻌﲏ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ‬ ‫) ‪玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬‬ ‫ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﻟﻴﺲ ﻛﺎﻷﺷﻴﺎﺀ ‪ ،‬ﻭﻟﻴﺴﺖ ﺻﻔﺎﺗﻪ ﻛﺼﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻓﺴﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﻛﻞﱡ ﺻﻔﺎﺗﻪ ﻟﻴﺴـﺖ‬
‫ﻛﻤﺎ ﻫﻲ ﻋﻨﺪ ﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻌﺪ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻛﺬﺍﺕ‪ ‬ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﻜﻮﻥ – ﺣﲔ ﻭﺟﻮﺩﻫﺎ ﺧﺎﺭﺝ ﺍﳉﺴﺪ – ﻏﲑ ﺧﺎﺿﻌﺔ‪ ‬ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧ‪‬ﻪ ﺣﲔ ﺍﳌﻮﺕ ﻭﰲ ﺍﳌﻨﺎﻡ ‪ ،‬ﺗﻜﻮﻥ ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺧـﺎﺭﺝ‬
‫ﺃﺟﺴﺎﺩﻫﺎ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪ ،‬ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﻗﺪ ﺗﻮﻓﹼﺎﻫﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﺳﺘﺮﺟﻌﻬﺎ ﻓﺄﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﻌﺎﱂ‬
‫ﺍﶈﺴﻮﺱ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫‪4Ó|Ós% ÓÉL©9$# Û•Å¡ôJçŠsù ( $ygÏB$oYtB ’Îû ôMßJs? óOs9 ÓÉL©9$#ur $ygÏ?öqtB tûüÏm }§àÿRF{$# ’®ûuqtGtƒ ª!$#‬‬ ‫)‬
‫‪šcrã•©3xÿtGtƒ 5Qöqs)Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû ¨bÎ) 4 ‘‡K|¡•B 9@y_r& #’n<Î) #“t•÷zW{$# ã@Å™ö•ãƒur |NöqyJø9$# $pköŽn=tæ‬‬

‫( ] ﺍﻟﺰﻣﺮ ‪[ ٤٢ :‬‬
‫‪ ..‬ﻭﺍﺿﺢ‪ ‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻳﺘﻮﻓﹼﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻨﺎﻣﻬﺎ ‪ ،‬ﻭﺣﲔ‬
‫ﻣﻮ‪‬ﺎ ‪ ،‬ﻓﻴﺴﺘﺮﺟﻌﻬﺎ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺗ‪‬ﺴﺠﻦ ﻓﻴﻪ ﰲ ﻗﻔﺺ ﺍﳉﺴﺪ ‪ ،‬ﺇﱃ‬
‫ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺃﺗﺖ ﻣﻨﻪ ﻗﺒﻞ ﺣﻠﻮﳍﺎ ﰲ ﺍﳉﺴﺪ ‪ ..‬ﻭﻭﺍﺿـﺢ‪ ‬ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﱂ ﲤﺖ‪ ‬ﻳ‪‬ﺮﺳﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﺴﺪﻫﺎ ﺣﲔ ﺍﻟﻴﻘﻈﺔ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺑﻴـﺎﻥﹲ‬
‫‪٢٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺻﺮﻳﺢ‪ ‬ﺃﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﻫﻲ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺬﺍﺕ ‪ ،‬ﻭﻫﻲ ﺍﻟﻜﻴﺎﻥ ﺍﳌﹸﻤﺘ‪‬ﺤ‪‬ﻦ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻋﱪ ﺳـﻜﻨﻬﺎ‬
‫ﰲ ﺍﳉﺴﺪ ﺍﳊﻲ‪.. ‬‬
‫ﻓﺄﺻﻞ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺍﻟﱵ ﺗﺪﺧﻞ ﻋـﺎﱂ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﲣﻀﻊ ﻟﻘﻮﺍﻧﻴﻨﻪ ﻋﱪ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳊﻲ‪ .. ‬ﻭﻟـﺬﻟﻚ ﻓﺎﳋﻄـﺎﺏ‬
‫ﺍﻟﻘﺮﺁﱐ ﺍﳌﻮﺟ‪‬ﻪ ﻟﻺﻧﺴﺎﻥ ‪ ،‬ﻫﻮ ﺧﻄﺎﺏ‪ ‬ﻣﻮﺟ‪‬ﻪ – ﰲ ﺍﻷﺻﻞ – ﺇﱃ ﺍﻟﻨﻔﺲ ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥﹸ ﻧﻔـﺲ‪‬‬
‫ﺗ‪‬ﻤﺘﺤﻦ‪ ‬ﰲ ﻭﻋﺎﺀ ﺍﳉﺴﺪ ‪..‬‬
‫‪ÏmŠÏù öNà6èWyèö7tƒ §NèO Í‘$pk¨]9$$Î/ OçFômt•y_ $tB ãNn=÷ètƒur È@ø‹©9$$Î/ Nà69©ùuqtGtƒ “Ï%©!$# uqèdur‬‬ ‫)‬
‫‪ ] ( ( ‘wK|¡•B ×@y_r& #Ó|Óø)ã‹Ï9‬ﺍﻷﻧﻌﺎﻡ ‪[ ٦٠ :‬‬

‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﳋﻄﺎﺏ‪ ‬ﻣﻮﺟ‪‬ﻪ‪ ‬ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﺴﺎﻛﻨﺔ ﰲ ﺍﳉﺴﺪ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪( Nà69©ùuqtGtƒ‬‬
‫ﻫﻲ – ﻛﻤﺎ ﻧﺮﻯ – ﺧﻄﺎﺏ‪ ‬ﻟﻺﻧﺴﺎﻥ ﻛﻨﻔﺲﹴ ﳎﺮ‪‬ﺩﺓ‪ ‬ﻋﻦ ﺍﳉﺴﺪ ‪ ..‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫ﺗ‪‬ﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫) ‪(#þqã_Ì•÷zr& óOÎgƒÏ‰÷ƒr& (#þqäÜÅ™$t/ èps3Í´¯»n=yJø9$#ur ÏNöqpRùQ$# ÏNºt•yJxî ’Îû šcqßJÎ=»©à9$# ÏŒÎ) #“t•s? öqs9ur‬‬

‫&‪ ] ( ٠٠٠٠٠ Èbqßgø9$# z>#x‹tã šc÷rt“øgéB tPöqu‹ø9$# ( ãNà6|¡àÿRr‬ﺍﻷﻧﻌﺎﻡ ‪[ ٩٣ :‬‬

‫ﻓﺎﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻫﻲ ﺍﻟﺬﺍﺕ ﺍﳌﹸﻤﺘﺤﻨﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺳﺘ‪‬ﺤﺎﺳ‪‬ﺐ ﰲ ﺍﻵﺧﺮﺓ‬
‫) * ‪ ] ( $pkŦøÿ¯R `tã ãAω»pgéB <§øÿtR ‘@à2 ’ÎAù's? tPöqtƒ‬ﺍﻟﻨﺤﻞ ‪[ ١١١ :‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺍﳌﹸﻤﺘ‪‬ﺤ‪‬ﻦ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻣﻜﻮ‪‬ﻥﹲ ﻣﻦ‬
‫ﻋﻨﺼﺮﻳﻦ ﳘﺎ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ‪..‬‬

‫‪ ‬‬

‫‪ ..‬ﺇﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻫﻲ ﺍﻟﱵ ﲢﺲ‪ ‬ﺑﺎﻷﱂ ﻭﺍﻟﻠﺬﹼﺓ ‪ ،‬ﻭﺑﻮ‪‬ﺍﺑﺎ‪‬ﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺎﺳـﻴﺲ ﰲ‬
‫ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻫﻲ ﻋﻨﺎﺻﺮ ﺍﳉﺴﺪ ﺍﳊﻲ‪ .. ‬ﻭﺣﻴﻨﻤﺎ ﺗ‪‬ﻐـﺎﺩﺭ ﺍﳉﺴـﺪ‪ ، ‬ﻓـﺈﻥﹼ‬
‫‪٣٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻷﺣﺎﺳﻴﺴﻬﺎ ﺑﻮ‪‬ﺍﺑﺎﺕ‪ ‬ﺃﹸﺧﺮﻯ ﻏﲑ ﻫﺬﻩ ﺍﻟﺒﻮ‪‬ﺍﺑﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺗﻜﻮﻥ ﻗﺪ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻋﺎﱂﹴ ﺁﺧﺮ‬
‫ﻏﲑ ﻣﺎﺩ‪‬ﻱ ‪..‬‬
‫ﻓﺄﺛﻨﺎﺀ ﺃﺣﻼﻣﻨﺎ ﰲ ﺍﻟﻨﻮﻡ ﳓﺲ‪ ‬ﺑﺎﻟﻠﺬﹼﺓ ﻭﺍﻷﱂ ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﹼ ﺍﳉﺴﺪ ﱂ ﻳﺘﻌﺮ‪‬ﺽ ﻷﻱ‪‬‬
‫ﻣﺆﺛﱢﺮﹴ ﻣﺎﺩ‪‬ﻱ‪ ‬ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺗﻠﻚ ﺍﻷﺣﺎﺳﻴﺲ ‪ ..‬ﻭﺣﲔ ﺧﻀﻮﻋﻨﺎ ﻟﻠﺘﺨﺪﻳﺮ ﺍﳉﺮﺍﺣـﻲ ‪ ،‬ﻻ ﳓـﺲ‪‬‬
‫ﺑﺎﻷﱂ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻌﺮ‪‬ﺽ ﺃﺟﺴﺎﺩﻧﺎ ﻟﻠﻌﻤﻞ ﺍﳉﺮﺍﺣﻲ ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥﹼ ﺃﻧﻔﺴـﻨﺎ ﻛﺎﻧـﺖ‬
‫ﺃﺛﻨﺎﺀ ﺍﻟﺘﺨﺪﻳﺮ ﺧﺎﺭﺝ‪ ‬ﺃﺟﺴﺎﺩﻧﺎ ‪ ،‬ﻭﺣﲔ ﻋﻮﺩ‪‬ﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ ﺑﻌـﺪ ﺯﻭﺍﻝ ﺗـﺄﺛﲑ ﻣـﺎﺩ‪‬ﺓ‬
‫ﺍﻟﺘﺨﺪﻳﺮ ‪ ،‬ﻳﺒﺪﺃ ﺇﺣﺴﺎﺱ ﺃﻧﻔﺴﻨﺎ ﺑﺎﻷﱂ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﻣﺎ ﻧ‪‬ﺮﻳﺪ ﻗﻮﻟﹶﻪ ﻫﻮ ﺃﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﰲ ﺍﳌﻨﺎﻡ ﺗﺮﻯ ﺩﻭﻥ ﺁﻟﻴ‪‬ﺔ ﺍﻟﻌﲔ ﺍﻟﻀﻮﺋﻴ‪‬ﺔ ‪ ،‬ﻭﺗﺴﻤﻊ ﺩﻭﻥ‬
‫ﺁﻟﻴ‪‬ﺔ ﺍﻷﺫﻥ ﺍﻟﺴﻤﻌﻴ‪‬ﺔ ‪ ،‬ﻭ‪ ، ....... ‬ﻭﻣﺎ ﻧﺮﻳﺪ ﻗﻮﻟﹶﻪ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺗﻌﺮ‪‬ﺽ ﺍﻵﻟﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻷﺣﺎﺳﻴﺴﻨﺎ‬
‫) ﺃﻋﻀﺎﺀ ﺟﺴﺪﻧﺎ ( ﻟﻠﻌﻤﻠﻴ‪‬ﺎﺕ ﺍﳉﺮﺍﺣﻴ‪‬ﺔ ﺃﺛﻨﺎﺀ ﻟﻠﺘﺨﺪﻳﺮ ‪ ،‬ﻻ ﻳ‪‬ﺮﺍﻓﻘﻪ ﺃﱂﹲ ‪ ،‬ﻷﻥﱠ ﺃﻧﻔﺴ‪‬ﻨﺎ ﺍﻟﱵ ﲢﺲ‪‬‬
‫ﺑﺎﻷﱂ ﺗﻜﻮﻥ ﺧﺎﺭﺝ‪ ‬ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺃﺩﻟﹼﺔﹲ ﻋﻘﻠﻴ‪‬ﺔﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﺟﻮﻫﺮ‪ ‬ﻏﲑ ﻣـﺎﺩ‪‬ﻱ ‪،‬‬
‫ﻭﺗﺘﻔﺎﻋﻞ ﻣﻊ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳊﺲ‪ ‬ﻋﱪ ﺍﳉﺴﺪ ﺍﳊﻲ‪ ‬ﺍﻟﺬﻱ ﺗﺴﻜﻨﻪ ‪..‬‬
‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﳎﺮ‪‬ﺩﺓﹲ ﻋﻦ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻫﻮ ﺃﻧ‪‬ﻨﺎ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻻ ﳓـﺲ‪ ‬ﺑﺎﻟﺰﻣـﺎﻥ ﻭﻻ‬
‫ﺑﺎﳌﻜﺎﻥ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﳉﺴﺪ‪ ‬ﺍﳊﻲ‪ ‬ﲝﻴﺎﺗﻪ ﻭﻧﺒﻀﻪ ﻭﺣﺮﻛﺔ ﻣﻜﻮ‪‬ﻧﺎﺗﻪ ﺍﻟﺪﺍﺧﻠﻴ‪‬ﺔ ‪ ،‬ﻟﻴﺲ ﺃﻛﺜﺮ ﻣـﻦ ﻭﻋـﺎﺀٍ‬
‫ﻟﻠﻨﻔﺲ ‪ ،‬ﻭﺁﻟﻴ‪‬ﺔ‪ ‬ﻣﺎﺩﻳ‪‬ﺔ‪ ‬ﻷﺣﺎﺳﻴﺴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﺍﳉﺴﺪ ﻳﻌﻤﻞ – ﻋﱪ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺭﺍﺩﻳ‪‬ـﺔ –‬
‫ﺑﺄﻣﺮ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﻳﺴﺘﺠﻴﺐ ﻟﺸﻬﻮﺍ‪‬ﺎ ﻭﺭﻏﺒﺎ‪‬ﺎ ‪ ..‬ﺑﺎﳌﻘﺎﺑﻞ ﻓﺈﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﻋﻨـﺪﻣﺎ ﲢـﻞﱡ ﰲ‬
‫ﺍﳉﺴﺪ ﺗ‪‬ﺼﺒﺢ ﳏﻜﻮﻣﺔﹰ ﻹﻃﺎﺭ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺴﺪ ‪ ..‬ﻓﺎﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺗﺸﺒﻪ – ﺇﱃ ﺩﺭﺟﺔ‪ ‬ﻣﺎ – ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺴﺎﺋﻞ ﻭﺍﻟﻮﻋﺎﺀ ﺍﻟـﺬﻱ ﳛـﻮﻱ ﻫـﺬﺍ‬
‫ﺍﻟﺴﺎﺋﻞ ‪ ،‬ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﺍﻟﺴﺎﺋﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﻌﻄﻲ ﺍﻟﻮﻋﺎﺀَ ﻗﻴﻤﺘﻪ ﺍﻟﻮﻇﻴﻔﻴ‪‬ﺔ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻮﻋﺎﺀ ﻳﻔـﺮﺽ‬
‫ﻋﻠﻰ ﺍﻟﺴﺎﺋﻞ ﺷﻜﻠﹶﻪ ﻭﺗﻜﻮﻳﻨ‪‬ﻪ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﳓﻦ ﻻ ﻧﻨﻜﺮ – ﺃﺑﺪﺍﹰ – ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ‪ ،‬ﻓﺄﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﺗﻌﻮﺩ ﺍﻟﻨﻔﺲ ﺇﱃ‬
‫ﺍﳉﺴﺪ ﻋﻨﺪ ﻋﺘﺒﺔ ﳏﺪ‪‬ﺩﺓ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺴﺪ ‪ ..‬ﻭﺍﻟﺘﺨﺪﻳﺮ ﺍﳉﺮﺍﺣﻲ ﺍﻟﺬﻱ ﻳـﺆﺩ‪‬ﻱ ﺇﱃ‬
‫ﺇﺧﺮﺍﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ‪ ،‬ﻫﻮ ﻣﺎﺩ‪‬ﺓ ﻧﻀﻌﻬﺎ ﰲ ﻫﺬﺍ ﺍﳉﺴﺪ ‪..‬‬
‫‪٣١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻭﻟﻜﻦ‪ ‬ﻫﺬﺍ ﻻ ﻳ‪‬ﻠﻐﻲ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻟﺘﺎﻡ‪ ‬ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻋﺎﳌﲔ‬
‫ﻣﺘﻤﺎﻳﺰﻳﻦ ‪ ،‬ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺧﺼﻮﺻﻴ‪‬ﺘﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪ ،‬ﳘﺎ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ‪،‬‬
‫ﻭﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻧﺮﺍﻫﺎ ﺗﺘﺠﻠﹼﻰ ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻸﻣـﻮﺭ ﻭﺍﻷﺷـﻴﺎﺀ ﰲ‬
‫ﺣﻴﺎﺗﻨﺎ ‪ ،‬ﻋﱪ ﺯﻭﺟﲔ ﳐﺘﻠﻔﲔ ﻣﻦ ﺍﻹﺩﺭﺍﻙ ‪..‬‬
‫] ‪ – [ ١‬ﻫﻨﺎﻙ ﻣﺴﺎﺋﻞ ﻧﺘﺼﻮ‪‬ﺭﻫﺎ ﻛﻜﻠﻴ‪‬ﺎﺕ‪ ‬ﳎﺮ‪‬ﺩﺓ‪ ، ‬ﺩﻭﻥ ﺃﻥ ﻧﺴﺘﻄﻴﻊ ﺗﺼﻮ‪‬ﺭ ﻧﻘﻴﻀﻬﺎ ‪،‬‬
‫ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ‪ ..‬ﻓﻌﻘﻠﻨﺎ ﺍﻟﺬﻱ ﻳﺘﺼﻮ‪‬ﺭ ﺍﻻﺛﻨﲔ ) ﻛﺮﻗﻢﹴ ﳎﺮ‪‬ﺩ‪ ‬ﻋﻦ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ـﺔ‬
‫ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ( ﺃﻛﱪ‪ ‬ﻣﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻻ ﳝﻜﻨﻪ ﺗﺼﻮ‪‬ﺭ ﻧﻘﻴﺾ ﺫﻟﻚ ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻮﺍﺣﺪ ﺃﻛﱪ ﻣﻦ ﺍﻻﺛـﻨﲔ ‪،‬‬
‫ﻭﺫﻟﻚ ﰲ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ﻳﺘﺒﻊ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﻟﻠﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ..‬ﻭﻻ ﳝﻜﻨﻨـﺎ‬
‫ﺗﺼﻮ‪‬ﺭ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ﺇﻻﹼ ﺇﺫﺍ ﺃﻧﺰﻟﻨﺎﳘﺎ ﺇﱃ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜـﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ( ‪ ..‬ﻓﺎﻟﺘﻔﹼﺎﺣﺔ ﺍﻟﻜﺒﲑﺓ ﺃﻛﱪ ﻣﻦ ﺗﻔﹼﺎﺣﺘﲔ ﺻﻐﲑﺗﲔ ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ) ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ( ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ‪ ،‬ﺗﻨﺒﻊ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﹶـﺪ‪‬ﺭ (‬
‫ﻛﻴﻒ ﺃﻥﹼ ﺗﻌﻠﹼﻖ ﺍﻹﺭﺍﺩﺓ) * ( ﺑﺎﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ‪ ،‬ﻳﺘﺠﻠﹼـﻰ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﻋﺪﻡ ﺗﻌﻠﹼﻖ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﺑﺈﺭﺍﺩﺓ‪ ‬ﻭﺍﺣﺪﺓ ‪..‬‬
‫‪ ..‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﺍﻟﻴ‪‬ﺴﺮ‪ ‬ﻧﻘﻴﺾ‪ ‬ﺍﻟﻌﺴﺮ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﻋﺪﻡ‪ ‬ﻋﻄﻔﻬﻤﺎ ﻋﻠـﻰ ﺇﺭﺍﺩﺓ ﻭﺍﺣـﺪﺓ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻧﺮﻯ ﺗﻜﺮﺍﺭ ﻛﻠﻤﺔ ) ‪ ( ߉ƒÌ•ãƒ‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫) ‪ ] ( uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٥ :‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺍﳊﺮﺝ ﻭﺍﻟﺘﻄﻬﲑ ‪:‬‬

‫) * ( ﻛﻨ‪‬ﺎ ﻗﺪ ﻋﺮ‪‬ﻓﻨﺎ ﺍﻹﺭﺍﺩﺓ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﹶﺪ‪‬ﺭ ( ﺑﺄﻧ‪‬ﻬﺎ ‪ :‬ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺩﻭﻥ‬
‫ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ‪ ،‬ﻭﺗﺘﺤﻮ‪‬ﻝ ﺇﱃ ﻣﺸﻴﺌﺔ ﺑﻌﺪ ﲢﻘﻴﻖ ﺍﳍﺪﻑ ﺍﳌﹸﺮﺍﺩ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳ‪‬ﺔ‬
‫‪..‬‬
‫‪٣٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9ur 8lt•ym ô`ÏiB Nà6ø‹n=tæ Ÿ@yèôfuŠÏ9 ª!$# ߉ƒÌ•ãƒ $tB‬‬ ‫)‬
‫‪ ] ( šcrã•ä3ô±n@ öNà6¯=yès9 öNä3ø‹n=tæ‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦ :‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺍﻟﺴﻮﺀ ﻭﺍﻟﺮﲪﺔ ‪:‬‬
‫) ‪] ( 4 ZptHôqy‘ ö/ä3Î/ yŠ#u‘r& ÷rr& #¹äþqß™ öNä3Î/ yŠ#u‘r& ÷bÎ) «!$# z`ÏiB /ä3ßJÅÁ÷ètƒ “Ï%©!$# #sŒ `tB ö@è%‬‬
‫ﺍﻷﺣﺰﺍﺏ ‪[ ١٧ :‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺘﺎﻥ ﻏﲑ ﻣﺘﻨﺎﻗﻀﺘﲔ ‪ ،‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﻋﻄﻔﻬﻤﺎ ﻋﻠﻰ ﺇﺭﺍﺩﺓ‪ ‬ﻭﺍﺣـﺪﺓ‬
‫‪ ..‬ﻓﺎﻟﺘﺒﻴﺎﻥ ﻭﺍﳍﺪﺍﻳﺔ ﻣﺴﺄﻟﺘﺎﻥ ﻟﻴﺴﺘﺎ ﻣﺘﻨﺎﻗﻀﺘﲔ ‪ ..‬ﺑﻞ ﻣﺘﻜﺎﻣﻠﺘﲔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﻤﻜﻦ ﺗﻌﻠﹼﻘﻬﻤـﺎ‬
‫ﺑﺈﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ‪:‬‬
‫‪ª!$#ur 3 öNä3ø‹n=tæ z>qçGtƒur öNà6Î=ö6s% `ÏB z`ƒÏ%©!$# z`oYß™ öNà6tƒÏ‰öhtƒur öNä3s9 tûÎiüt7ãŠÏ9 ª!$# ߉ƒÌ•ãƒ‬‬ ‫)‬
‫‪ ] ( ÒOŠÅ3ym íOŠÎ=tæ‬ﺍﻟﻨﺴﺎﺀ ‪[ ٢٦ :‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺍﻟﺘﻄﻬﲑ ﻭﺇﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ ‪:‬‬
‫) ‪ ] ( öNä3ø‹n=tæ ¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦ :‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺇﻳﻘﺎﻉ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺑﲔ ﺍﻟﺼﺪ‪ ‬ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫)‪ÎŽÅ£÷•yJø9$#ur Ì•÷Ksƒø:$# ’Îû uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNä3uZ÷•t/ yìÏ%qムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒ $yJ¯RÎ‬‬ ‫)‬
‫‪ ] ( tbqåktJZ•B LäêRr& ö@ygsù ( Ío4qn=¢Á9$# Ç`tãur «!$# Ì•ø.ÏŒ `tã öNä.£‰ÝÁtƒur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٩١ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻌﻘﻞ ﺍ‪‬ﺮ‪‬ﺩ ﻭﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻳﺘﺒﻌﺎﻥ ﻟﻠﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ﻭﻋـﻦ ﻋـﺎﱂ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ‪..‬‬
‫] ‪ – [ ٢‬ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﻧﺴﺘﻄﻴﻊ ﺗﺼﻮ‪‬ﺭ‪‬ﻫﺎ ﻭﺗﺼﻮ‪‬ﺭ‪ ‬ﻧﻘﻴﻀ‪‬ـﻬﺎ ﰲ ﺍﻟﻮﻗـﺖ ﺫﺍﺗـﻪ ‪..‬‬
‫ﻓﺘﺼﻮ‪‬ﺭﻧﺎ ﺃﻥﹼ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺗﻘﻠﹼﺺ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ‪ ،‬ﻻ ﳝﻨﻊ ﻣﻦ ﺗﺼـﻮ‪‬ﺭﻧﺎ‬
‫ﻧﻘﻴﺾ ﺫﻟﻚ ‪ ،‬ﻭﻫﻮ ﺃﻥﹼ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﲤﺪ‪‬ﺩ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ‪ ،‬ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃﻥﹼ‬
‫ﺍﳌﺎﺀ ﰲ ﺍﻟﺪﺭﺟﺔ ) ‪ ( ٤+‬ﻣﺌﻮﻳ‪‬ﺔ ‪ ،‬ﺗﺒﺪﺃ ﺃﻗﻄﺎﺭ ﺟﺴﻤﻪ ﺑﺎﻟﺘﻤﺪ‪‬ﺩ ﻣﻊ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ‪..‬‬
‫‪٣٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ‪ ‬ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻳﺘﺒﻊ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺗﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ‬
‫ﺍ‪‬ﺮ‪‬ﺩﺓ ) ﺑﻌﺪ ﺣﻠﻮﳍﺎ ﰲ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ‪ ‬ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ( ﻣﻊ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬
‫ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎﻩ ﻣﻦ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴ‪‬ـﺎﺕ ﺍ‪‬ـﺮ‪‬ﺩﺓ ﺇﱃ‬
‫ﺳﺎﺣﺔ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ‪ ،‬ﺣﻴﻨﻤﺎ ﺗﺼﻮ‪‬ﺭﻧﺎ ﺍﻟﺘﻔﹼﺎﺣﺔ ﺍﻟﻜﺒﲑﺓ ﺃﻛﱪ ﻣﻦ ﺗﻔﹼﺎﺣﺘﲔ ﺻـﻐﲑﺗﲔ ‪،‬‬
‫ﺑﻌﺪ ﻋﺠﺰ ﺗﺼﻮ‪‬ﺭﻧﺎ ﺍﻟﻌﻘﻠﻲ ﺍ‪‬ﺮ‪‬ﺩ ﰲ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻋﻦ ﺗﺼﻮ‪‬ﺭ ﺍﻟﻮﺍﺣﺪ ﺃﻛﱪ ﻣﻦ ﺍﻻﺛﻨﲔ ‪..‬‬
‫ﻭﺳﺎﺣﺔﹸ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ﻫﺬﻩ ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( – ﺫﺍ‪‬ﺎ‬
‫ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ‪ ..‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﺭﺗﺒـﺎﻁ ﺍﳌﺸـﻴﺌﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﲟﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ‪..‬‬
‫‪ ..‬ﻓﺒﺴﻂﹸ ﺍﻟﺮﺯﻕ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﺘﻀﻴﻴﻖ ﻓﻴﻪ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻧﺮﻯ ﺗﻌﻠﹼـﻖ ﻫـﺎﺗﲔ‬
‫ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ﲟﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ ‪:‬‬
‫) ‪ ] ( 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ª!$#‬ﺍﻟﺮﻋﺪ ‪[ ٢٦ :‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺴﺄﻟﱵ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ‪:‬‬
‫) ‪ ] ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ‬ﺍﻟﺮﻋﺪ ‪[ ٣٩ :‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺴﺄﻟﱵ ﺍﻟﺘﻘﺪ‪‬ﻡ ﻭﺍﻟﺘﺄﺧ‪‬ﺮ ‪:‬‬
‫) ‪ ] ( t•¨zr'tGtƒ ÷rr& tP£‰s)tGtƒ br& óOä3ZÏB uä!$x© `yJÏ9‬ﺍﳌﺪ‪‬ﺛﱢﺮ ‪[ ٣٧ :‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻋﺮ‪‬ﻓﻨﺎ ﺍﳌﺸﻴﺌﺔ ﺑﺄﻧ‪‬ﻬﺎ ‪ :‬ﺗﻔﺎﻋﻞ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ )) ﻭﺍﻟﱵ ﺗﻨﺘﻤﻲ‬
‫ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ (( ﻣﻊ ﺍﻷﺳﺒﺎﺏ ) ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀـﺔ (‬
‫ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺤﻤﻞ ﺍﳌﺸﻴﺌﺔ ﻟﻠﻤﺘﻨﺎﻗﻀﺎﺕ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻳﺘﺒﻊ ﻟﻌﺎﱂ ﺍﻷﺳﺒﺎﺏ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ﺍﻟﺬﻱ ﻫﻮ ﺳﺎﺣﺔ ﺗﻔﺎﻋﻞ ﻫﺬﻩ ﺍﳌﺸﻴﺌﺔ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻟﺘﻮﺍﺯﻱ ﺍﻟﺘﺎﻡ‪ ‬ﺑﲔ ﺍﳌﻌﺎﺩﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪٣٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺟﺴﺪ ﺣﻲ‬ ‫‪+‬‬ ‫ﻧﻔﺲ ﳎﺮ‪‬ﺩﺓ‬ ‫=‬ ‫ﺍﻹﻧﺴﺎﻥ‬

‫ﺗﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ‬ ‫‪+‬‬ ‫ﺇﺭﺍﺩﺓ‬ ‫=‬ ‫ﺍﳌﺸﻴﺌﺔ‬

‫) ﺍﳉﺰﺋﻴ‪‬ﺎﺕ (‬

‫ﺍﻣﺘﻼﻙ ﺍﻟﺘﻔﺎﻋﻞ‬ ‫‪+‬‬ ‫ﺍﻣﺘﻼﻙ ﺍﻟﺘﻔﺎﻋﻞ‬ ‫ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ =‬

‫ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬ ‫ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ‬ ‫ﷲ ﺗﻌﺎﱃ‬

‫‪ ..‬ﻓﺘﻔﺎﻋﻠﻨﺎ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻣﻊ ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ‪ ، ‬ﻳﻜﻮﻥ ﺇﺭﺍﺩﺓﹰ ﺑﺈﺩﺭﺍﻙ ﺍﻟﻜﻠﻴ‪‬ﺔ ﺍ‪‬ـﺮ‪‬ﺩﺓ‬
‫ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻋﱪ ﺗﺼﻮ‪‬ﺭ ﺍﳍﺪﻑ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻟﻐﺎﻳﺔ ﲡﺎﻩ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻭﻳﻜﻮﻥ ﻣﺸﻴﺌﺔﹰ‬
‫ﺑﺎﻟﻌﻤﻞ ﻣﻦ ﺧﻼﻝ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ) ﺍﻷﺳﺒﺎﺏ ( ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﺍﻹﻧﺴﺎﻥ – ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ – ﳝﻠﻚ ﺇﺭﺍﺩﺓﹰ ﻣﺴﺘﻘﻠﹼﺔﹰ ﺧﺎﺻ‪‬ﺔﹰ ﺑﻪ ‪ ،‬ﺗﻨﺒﻊ – ﻛﻤﺎ ﺭﺃﻳﻨـﺎ‬
‫ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﹶﺪ‪‬ﺭ ( – ﻣﻦ ﻧﻔﺴﻪ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﻫـﺬﻩ‬
‫ﺍﻹﺭﺍﺩﺓ ﻗﺪ ﲣﺘﻠﻒ ﻋﻤﺎﹼ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻘﺪ ﻳﺮﻳﺪ ﺷﻴﺌﺎﹰ – ﺃﻭ ﺃﻣﺮﺍﹰ – ﻻ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ?‪ ] ( 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•è‬ﺍﻷﻧﻔﺎﻝ ‪[ ٦٧ :‬‬
‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﳌﺴﺘﻘﻠﹼﺔ ﺍﳋﺎﺻ‪‬ﺔ ﺑﺬﺍﺕ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﺳﻮﺍﺀٌ ﺍﻟﱵ ﺗﻮﺍﻓﻖ ﻣﺎ ﻳﺮﻳـﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻡ ﺍﻟﱵ ﲣﺎﻟﻒ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺗﻨﻔﻴـﺬﻫﺎ ﰲ ﻋـﺎﱂ‬
‫ﺍﳌﺸﻴﺌﺔ ﻋﱪ ﺗﻔﺎﻋﻞ ﺇﺭﺍﺩﺗﻪ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﺍﻷﺳﺒﺎﺏ ( ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥﹶ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻣﺴﺨ‪‬ﺮﺓﹰ‬
‫ﺑﲔ ﻳﺪﻳﻪ ؟ ‪ ..‬ﺑﺎﻟﻄﺒﻊ ﻻ ﻳﺴﺘﻄﻴﻊ ﺇﻻﹼ ﺑﺘﺴﺨﲑ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ) ﺍﻷﺳﺒﺎﺏ ( ﺑﲔ ﻳﺪﻳﻪ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﳐﻠﻮﻗﺔﹰ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﲝﺎﺟﺔ‪ – ‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﰲ‬
‫ﻛﻞﱢ ﳊﻈﺔ‪ ‬ﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﻌﻄﻴﻬﺎ ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺴ‪‬ﻲ ﻟﻜﻲ ﺗﻘﻮﻡ‪ ‬ﻓﻴﻪ ‪ ،‬ﻭﳌﹼﺎ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﺍﻷﺳﺒﺎﺏ ( ﻣﺴﺨ‪‬ﺮﺓﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩﻧﺎ ‪ ،‬ﻓﺈﻥﹼ ﻣﺸـﻴﺌﺘﻨﺎ ﻻ‬
‫‪٣٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﲣﺮﺝ – ﺃﺑﺪﺍﹰ – ﻋﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻠﻮﻻ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﳌﺴﺨ‪‬ﺮﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪ ،‬ﻣﺎ‬
‫ﺍﺳﺘﻄﻌﻨﺎ ﲡﺴﻴﺪ ﺇﺭﺍﺩﺗﻨﺎ ﺇﱃ ﻣﺸﻴﺌﺔ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ﺍﻟـﺬﻱ‬
‫ﻧ‪‬ﻤﺘﺤ‪‬ﻦ ﻓﻴﻪ ‪..‬‬
‫) ‪ ] ( 4 ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur‬ﺍﻹﻧﺴﺎﻥ ‪[ ٣٠ :‬‬

‫) ‪ ] ( šúüÏJn=»yèø9$# •>u‘ ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur‬ﺍﻟﺘﻜﻮﻳﺮ ‪[ ٢٩ :‬‬

‫‪ ..‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳ‪‬ﺸﲑ ﺇﱃ ﻋﻨﺼﺮﻱ ﺍﻹﻧﺴﺎﻥ ) ﺍﻟﻨﻔﺲ ‪ ،‬ﺍﳉﺴﺪ ( ‪ ،‬ﻭﺫﻟﻚ ﺣﺴـﺐ‬
‫ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻳﺼﻒ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻓﻔﻲ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻊ ﻳ‪‬ﻠﻘﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻀـﻮﺀَ‬
‫ﻋﻠﻰ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﰲ ﻣﻮﺍﺿﻊ ﺃﹸﺧﺮﻯ ﻳ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺪ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ‪ ،‬ﻗﺒﻞ ﺧﻠﻖ ﺍﳉﺴﺪ ‪ ،‬ﻧﺮﺍﻫﺎ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪ ] ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫‪[ ١١‬‬
‫‪ ..‬ﺍﳋﻄﺎﺏ – ﻛﻤﺎ ﻧﺮﻯ – ﻳﺼﻒ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻓﺄﻓﺮﺍﺩ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ﳜﺎﻃﺒﻬﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﺒﻴ‪‬ﻨﺎﹰ ﳍﻢ ﺃﻧ‪‬ﻪ ﺧﻠﻘﻬﻢ ﻛﺄﻧﻔﺲ ) ‪ .. ( öNà6»oYø)n=yz ô‰s)s9ur‬ﺑﻌﺪ ﺫﻟﻚ ﰎﹼ ﺇﻋﻄﺎﺀ ﻫﺬﻩ‬
‫ﺍﻷﻧﻔﺲ ﺻﻮﺭﻫﺎ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ) ‪ .. ( öNä3»tRö‘§q|¹ §NèO‬ﺑﻌﺪ ﺫﻟﻚ ﺃﺗﻰ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻟﻠﻤﻼﺋﻜﺔ‬
‫ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪ .. ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬
‫) ‪ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur‬‬ ‫ﺳﺒﻖ ﺧﻠﻖ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ﻵﺩﻡ‬
‫‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù ÇËÑÈ 5bqãZó¡¨B :*yJym‬ﺍﳊﺠﺮ‬
‫‪[ ٢٩ – ٢٨ :‬‬
‫‪ ..‬ﻟﻘﺪ ﺫﻫﺐ ﺍﻟﻜﺜﲑﻭﻥ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNà6»oYø)n=yz ô‰s)s9ur‬ﺗﻌﲏ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻟﻮﺣﺪﻩ ) ﻛﺠﺴﺪ ( ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ .. ( öNä3»tRö‘§q|¹ §NèO‬ﻧﻘـﻮﻝ ‪ :‬ﺇﻥﹼ ﺧﻠـﻖ‬
‫‪٣٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰎﹼ – ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺑﻌﺪ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﻟﺴـﺠﻮﺩ ﻵﺩﻡ‬
‫) ‪ .. ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥﹼ ﻫـﺎﺗﲔ‬
‫) ‪ô‰s)s9ur‬‬ ‫ﺍﻟﻌﺒﺎﺭﺗﲔ ﺗﺼﻮ‪‬ﺭﺍﻥ ﻣﺮﺣﻠﺘﲔ ﲤﹼﺘﺎ ﻗﺒﻞ ﺍﻷﻣـﺮ ﺍﻹﳍـﻲ ﻟﻠﻤﻼﺋﻜـﺔ ﺑﺎﻟﺴـﺠﻮﺩ ﻵﺩﻡ‬
‫‪ ، ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﻣـﺎ‬
‫) ‪öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur‬‬ ‫ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ‪ ...‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) ‪§NèO‬‬ ‫( ﺗﺮﺩ – ﻛﻤﺎ ﻧﺮﻯ – ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ) ﻟﺘﺸﻤﻞ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ( ‪ ،‬ﻭﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è%‬ﺧﺎﺻ‪‬ﺔ ﺑﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺣﺪﻩ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﻹﻧﺴﺎﻥﹸ – ﻛﻨﻔﺲ – ﻣﻮﺟﻮﺩ‪ ‬ﰲ ﻋﺎﱂ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﻭﻻﺩﺗـﻪ ﰲ‬
‫ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ‪ ..‬ﻭﺑﻌﺪ ﻣﻮﺗﻪ ﺗﻌﻮﺩ ﻧﻔﺴﻪ ﺇﱃ ﻋﺎﳌﻬﺎ ‪ ،‬ﻭﻳﺒﻘﻰ‬
‫ﺟﺴﺪﻩ ﺍﳌﺎﺩ‪‬ﻱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻟﻴﺘﺤﻠﹼﻞ ﺇﱃ ﺟﺰﺋﻴ‪‬ﺎﺗﻪ ‪ ،‬ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘﺮﺍﺏ ‪..‬‬
‫‪ ..‬ﻭﺃﺷﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ‪ ،‬ﻛﺬﺍﺕ‪ ‬ﳎﺮ‪‬ﺩﺓ‪ ‬ﻋﻦ ﻋﻼﺋﻖ ﺍﳉﺴﺪ ‪ ،‬ﻭﻋﻦ‬
‫ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫) ‪ ] ( Âcqè=Éf÷ètGó¡n@ Ÿxsù ÓÉL»tƒ#uä öNä3ƒÍ‘'ré'y™ 4 9@yftã ô`ÏB ß`»|¡RM}$# t,Î=äz‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ٣٧ :‬‬

‫) * )‪$¸ãqãZtB çŽö•sƒø:$# çm¡¡tB #sŒÎ)ur ÇËÉÈ $Yãrâ“y_ •Ž¤³9$# çm¡¡tB #sŒÎ) ÇÊÒÈ %·æqè=yd t,Î=äz z`»|¡SM}$# ¨bÎ‬‬

‫( ] ﺍﳌﻌﺎﺭﺝ ‪[ ٢١ -١٩ :‬‬

‫‪ ..‬ﻓﻌﺠﻠﺔ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺍﺳﺘﻌﺠﺎﻟﻪ ﳌﻌﺮﻓﺔ ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﻫﻠﻌﻪ ‪ ،‬ﻭﺟﺰﻋﻪ ﻣﻦ ﺍﻟﺸـﺮ‪ .. ‬ﻛـﻞﹼ‬
‫ﺫﻟﻚ ﺻﻔﺎﺕ‪ ‬ﺳﻠﺒﻴ‪‬ﺔﹲ ‪ ،‬ﺗﺘﺒﻊ ﻟﻠﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ‪..‬‬
‫‪ ..‬ﻭﺃﺷﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺪ ‪ ،‬ﺍﳌﹸﻤﺘ‪‬ﺤ‪‬ﻦ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬
‫ﺁﻳﺎﺗﻪ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫) ‪ ] ( &ûüÏÛ `ÏiB Nä3s)n=yz “Ï%©!$# uqèd‬ﺍﻷﻧﻌﺎﻡ ‪[ ٢ :‬‬

‫) ‪ ] ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬ﺍﳊﺠﺮ ‪[ ٢٦ :‬‬

‫‪٣٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫) {‪ ] ( ×ûüÎ7•B ÒO‹ÅÁyz uqèd #sŒÎ*sù 7pxÿõÜœR `ÏB z`»|¡SM}$# šYn=y‬ﺍﻟﻨﺤﻞ ‪[ ٤ :‬‬

‫) ‪ ] ( $Y?$t7tR ÇÚö‘F{$# z`ÏiB /ä3tFu;/Rr& ª!$#ur‬ﻧﻮﺡ ‪[ ١٧ :‬‬

‫) {‪ ] ( @,n=tã ô`ÏB z`»|¡SM}$# t,n=y‬ﺍﻟﻌﻠﻖ ‪[ ٢ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ﻋﻠﻴﻨﺎ – ﺣﻴﻨﻤﺎ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ‪ ‬ﰲ ﺍﳌﹸﺮﺍﺩ ﺍﻹﳍﻲ ﺑـﲔ ﺍﻹﻧﺴـﺎﻥ‬
‫ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺪ ‪ ،‬ﲤﻴﻴﺰﺍﹰ ﻣﻌﻴﺎﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺣﱴ ﻻ ﲣﺘﻠﻂ ﻋﻠﻴﻨﺎ ﺍﳌﺴﺎﺋﻞ ‪،‬‬
‫ﻭﺣﱴ ﻧ‪‬ﺪﺭﻙ ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ‪ ..‬ﻭﻫﺬﺍ ﻳ‪‬ـﻮﺍﺯﻱ ﲤﻴﻴﺰﻧـﺎ ﺑـﲔ‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ‪ ،‬ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﺍﻹﺭﺍﺩﺓ ﺗﺮﺗﺒﻂ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ‪ ،‬ﻓـﺈﻥﹼ ﺍﳌﺸـﻴﺌﺔ ﺗـﺮﺗﺒﻂ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ) ﻧﻔﺲ ‪ +‬ﺟﺴﺪ ( ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ) ﻧﻔﺲ ﳎﺮ‪‬ﺩﺓ ‪ +‬ﺟﺴـﺪ ﺣـﻲ ( ﻻ ﺗ‪‬ﻮﺟـﺪ ﺇﻻﹼ ﰲ ﺍﻹﻧﺴـﺎﻥ ‪..‬‬
‫ﻓﺎﳊﻴﻮﺍﻧﺎﺕ ﲤﻠﻚ ﺃﺟﺴﺎﺩﺍﹰ ﺣﻴ‪‬ﺔﹰ ﻭﻏﺮﻳﺰﺓﹰ ﻓﹶﻄﹶﺮ‪‬ﻫﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﻻ ﲤﻠﻚ ﻧﻔﺴﺎﹰ ﳎﺮ‪‬ﺩﺓﹰ‬
‫‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﲤﻠﻚ ﺇﺭﺍﺩﺓﹰ ﻭﻻ ﻋﻘﻼﹰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻓﻘﻂ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﺘﻔﺎﻋـﻞ‬
‫ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ..‬ﻓﺘﻔﺎﻋﻠﻬﺎ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻣﻦ ﺃﻛﻞﹴ ﻭﲤﺘ‪‬ﻊﹴ ‪ ،‬ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻨﻄﻠﻖ ﻣﻨﻪ ﳓﻮ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﺃﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﺧﺎﺻ‪‬ﺔﹲ – ﻣﻦ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ –‬
‫) ‪Ÿ@tFs% `tB ¼çm¯Rr& Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ 4’n?tã $oYö;tFŸ2 y7Ï9ºsŒ È@ô_r& ô`ÏB‬‬ ‫ﺑﺎﻹﻧﺴﺎﻥ ‪ ..‬ﻓﻔﻲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪$yd$uŠômr& ô`tBur $Yè‹ÏJy_ }¨$¨Z9$# Ÿ@tFs% $yJ¯Rr'x6sù ÇÚö‘F{$# ’Îû 7Š$|¡sù ÷rr& C§øÿtR ÎŽö•tóÎ/ $G¡øÿtR‬‬

‫‪ ] ( 4 $Yè‹ÏJy_ }¨$¨Y9$# $uŠômr& !$uK¯Rr'x6sù‬ﺍﳌﺎﺋﺪﺓ ‪ .. [ ٣٢ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺬﺑﺎﺑﺔﹸ ﻧﻔﺴﺎﹰ ‪ ،‬ﻟﻜﺎﻥ‬

‫ﺣ‪‬ﻜﻢ‪ ‬ﻣﻦ ﻳﻘﺘ‪‬ﻠﹸﻬﺎ ﻛﺤﻜﻢ ﻣﻦ ﻳﻘﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎﹰ ‪ ..‬ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ ) ‪ ، ( $G¡øÿtR Ÿ@tFs% `tB‬ﻳﺸﻤﻞﹸ‬
‫ﺃﻱ‪ ‬ﻧﻔﺲﹴ ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ‪ ، ( $Yè‹ÏJy_ }¨$¨Z9$# Ÿ@tFs% $yJ¯Rr'x6sù ) :‬ﻳ‪‬ﺆﻛﹼﺪ‪ ‬ﺃﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﺧﺎ ‪‬‬
‫ﺻﺔﹲ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻦ ﻳﻘﺘﻞ ﺇﻧﺴﺎﻧﺎﹰ ﻓﻜﺄﻧ‪‬ﻤﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎﹰ ‪..‬‬
‫‪٣٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫) * ‪4 þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ) 4 ûÓŤøÿtR ä—Ìh•t/é& !$tBur‬‬ ‫‪ ..‬ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‬
‫)‪ ] ( ×LìÏm§‘ Ö‘qàÿxî ’În1u‘ ¨bÎ‬ﻳﻮﺳﻒ ‪ .. [ ٥٣ :‬ﻳ‪‬ﺆﻛﹼﺪ‪ ‬ﺣﻘﻴﻘﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ‪ ،‬ﻓﺎﳊﻴﻮﺍﻥ ﲢﻜﻤﻪ‬
‫ﺍﻟﻐﺮﻳﺰﺓ ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟﺪ ﻋﻨﺪﻩ ﺃﻣﺮ‪ ‬ﺑﺎﻟﺴﻮﺀ ﻭﻻ ﺑﻐﲑ ﺍﻟﺴﻮﺀ ‪..‬‬
‫ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ) ‪ ] ( Ó‰ŠÍky-ur ×,ͬ!$y™ $ygyè¨B <§øÿtR ‘@ä. ôNuä!%y`ur‬ﻕ ‪ ، [ ٢١ :‬ﻳﺆﻛﹼﺪ – ﺃﻳﻀﺎﹰ‬
‫– ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ‪ ،‬ﻓﺎﳊﻴﻮﺍﻧﺎﺕ ﻻ ﲡﻲﺀُ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﻛﻞﱟ ﻣﻨﻬﺎ ﺳﺎﺋﻖ‪ ‬ﻭﺷﻬﻴﺪ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ‪ ، ‬ﻓﻜﺎﺋﻨﺎﺗﻪ ﳐﻠﻮﻗﺔﹲ ﻣﻦ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) ‪ ] ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur‬ﺍﳊﺠﺮ ‪[ ٢٧ :‬‬

‫) ‪ ] ( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏB ¨b!$yfø9$# t,n=yzur‬ﺍﻟﺮﲪﻦ ‪[ ١٥ :‬‬

‫ﻭﺻﻔﺎﺕ ﺍﳉﺎﻥﹼ ﺗﺘﺒﻊ ﻟﺼﻔﺎﺕ ﺍﻟﻨﺎﺭ ‪ ،‬ﻛﻤﺎ ﺃﻥﹼ ﺻﻔﺎﺕ ﺍﻹﻧﺴﺎﻥ ) ﺍﳉﺴﺪ ( ﺗﺘﺒﻊ ﻟﺼﻔﺎﺕ‬
‫ﺍﻟﻄﲔ ﻭﺍﻟﺘﺮﺍﺏ ‪ ..‬ﻓﺎﻟﺴﺮﻋﺔ ﻋﻨﺪ ﺍﳉﺎﻥﹼ ﻋﺎﻟﻴﺔﹲ ﺗ‪‬ﻘﺎﺭﻥ ﺑﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ ‪ ،‬ﻭﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﳉﺎﻥﹼ‬
‫ﺗﺘﺤﻤ‪‬ﻞ ﻫﺬﻩ ﺍﻟﺴﺮﻋﺔ ‪ ،‬ﻷﻥﹼ ﺍﳉﺎﻥﱠ ﳐﻠﻮﻕ‪ ‬ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻟﺴﺮﻋﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﺿﻤﻦ‬
‫ﺣﺪﻭﺩ ﻣﺎ ﻳﺘﺤﻤ‪‬ﻠﻪ ﺟﺴﻤﻪ ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻻﻧﻄﻼﻕ‪ ‬ﰲ ﺍﻟﻔﻀﺎﺀ ﺑﺴـﺮﻋﺎﺕ‪ ‬ﻋﺎﻟﻴـﺔ‪) ‬‬
‫ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ﻭﻣﻊ ﺍﻟﺴﺮﻋﺔ ﺍﻟﱵ ﻳﺘﺤﺮ‪‬ﻙ ‪‬ﺎ ﺍﳉﺎﻥﹼ ( ‪ ،‬ﻷﻥﹼ ﺟﺴـﻢ ﺍﻹﻧﺴـﺎﻥ –‬
‫ﺣﻴﻨﺌﺬ‪ – ‬ﻳﻘﺘﺮﺏ ﻣﻦ ﺍﻟﺘﺤﻮ‪‬ﻝ ﺇﱃ ﻃﺎﻗﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺘﻐﻴ‪‬ﺮ ﺻﻔﺎﺕ ﺍﳉﺴﻢ ﺗﻐﻴ‪‬ـﺮﺍﹰ ﻻ ﻳﺘﺤﻤ‪‬ﻠـﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻋﺎﱂ ﺍﳉﺎﻥﹼ ﻋﺎﱂﹲ ﻣﺴﺘﻘﻞﱞ ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻘﺎﺭﻧ‪‬ﻪ ﺑﻌﺎﱂ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﻣﺎﻫﻴ‪‬ـﺔ‬
‫ﺍﳋﻠﻖ ‪ ،‬ﻭﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﻔﺎﺕ ‪ ،‬ﻭﻻ ﻣﻦ ﺣﻴﺚ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻠﻴﻒ ) ﻛﻤﺎ ﺳﻨﺮﻯ ﰲ ﺍﻟﻔﺼـﻞ‬
‫ﺍﻟﺜﺎﱐ ( ‪ ..‬ﻭﻣﺎ ﺑﲔ ﺍﻟﻌﺎﻟﹶﻤ‪‬ﲔ ﺗ‪‬ﻮﺟﺪ ﻣﻘﺎﺑﻠﺔﹲ ﰲ ﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ )‬
‫ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﺍﻹﻧﺲ ‪ ،‬ﺍﻟﻨﺎﺱ ( ﺗﺼﻒ ﻋﺎﱂ ﺍﻹﻧﺲ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ ) ﺍﳉﺎﻥﹼ ‪ ،‬ﺍﳉﻦ‪ ، ‬ﺍﳉ‪‬ﻨ‪‬ـﺔ (‬
‫ﺗﺼﻒ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫‪٣٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻭﺍﺳﺘﻘﻼﻟﻴ‪‬ﺔ ﺍﳋﻠﻖ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﻟﻴﺴﺖ ﻓﻘـﻂ ﰲ ﻣﺎﻫﻴ‪‬ـﺔ ﺍﳋﻠـﻖ ﻭﰲ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭﰲ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻠﻴﻒ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﺘﻌﺪ‪‬ﻯ ﺇﱃ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺯﻣﻦﹺ ﺍﳋﻠﻖ ‪ ..‬ﻓﺎﳉﺎﻥﹼ ﳐﻠﻮﻕ‪ ‬ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺧ‪‬ﻠ‪‬ﻖ ﻓﻴﻤﺎ ﺑﻌﺪ ‪..‬‬
‫) ‪ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ÇËÏÈ 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬‬

‫‪ ] ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB‬ﺍﳊﺠﺮ ‪[ ٢٧ – ٢٦ :‬‬

‫‪ ..‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﻘﻼﻝ ﰲ ﺍﳋﻠﻖ ﻟﻴﺲ ﻓﻘﻂ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺳﻴﺴﺘﻤﺮ‪ ‬ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻓﺎﳉﺎﻥﱡ‬
‫ﺳﻴﺒﻘﻰ ﺟﺎﻧ‪‬ﺎﹰ ‪ ،‬ﻭﺍﻹﻧﺲ‪ ‬ﺳﻴﺒﻘﻰ ﺇﻧﺴﺎﹰ ‪..‬‬
‫) ‪] ( ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû (#qè=äz÷Š$# tA$s%‬‬
‫ﺍﻷﻋﺮﺍﻑ ‪[ ٣٨ :‬‬
‫‪|MøtrB $yJßgù=yèøgwU ħRM}$#ur Çd`Ågø:$# z`ÏB $tRžx|Êr& Èûøïs%©!$# $tRÍ‘r& !$uZ-/u‘ (#rã•xÿŸ2 tûïÏ%©!$# tA$s%ur‬‬ ‫)‬
‫&‪ ] ( tûüÎ=xÿó™F{$# z`ÏB $tRqä3u‹Ï9 $uZÏB#y‰ø%r‬ﻓﺼﻠﺖ ‪[ ٢٩ :‬‬

‫) ‪ ] ( Ab!%y` Ÿwur óOßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 Å$ö•©Ü9$# ßNºuŽÅÇ»s% £`ÍkŽÏù‬ﺍﻟﺮﲪﻦ ‪[ ٥٦ :‬‬

‫) ‪ ] ( Ab!%y` Ÿwur öNßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9‬ﺍﻟﺮﲪﻦ ‪[ ٧٤ :‬‬

‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺟﺴﻢ‪ ‬ﺍﻹﻧﺴﺎﻥ ﻣﻜﻮ‪‬ﻧﺎﹰ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺫﺭ‪‬ﺍﺕ‪ ، ‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﺬﺭ‪‬ﺓ ﻋﺒﺎﺭﺓﹰ ﻋﻦ‬
‫ﻃﺎﻗﺔ‪ ‬ﻣ‪‬ﺨﺘﺰﻟﺔ‪ ‬ﰲ ﺣﻴ‪‬ﺰ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﺸﻐﻠﻪ ﺍﻟﺬﺭ‪‬ﺓ ‪ ،‬ﻓﺈﻥﹼ ﲢﺮﻳﺮ ﺍﻟﻄﺎﻗـﺔ ﻣـﻦ ﺫﺭ‪‬ﺍﺕ ﺟﺴـﻢ‬
‫ﺍﻹﻧﺴﺎﻥ ﻳﻌﲏ ﲢﻮﻳﻞﹶ ﻫﺬﺍ ﺍﳉﺴﻢ ﻣﻦ ﺣﺎﻟﺔ ﺍﻟﻮﻗﻮﺩ ﺇﱃ ﺣﺎﻟﺔ ﺍﻟﻄﺎﻗﺔ ) ﺍﻟﻨﺎﺭ ( ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﻋﺎﱂ‬
‫ﺍﳉﻦ‪ ‬ﻧﺮﻯ ﺃﻥﹼ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﻫﻲ ﺃﺻﻼﹰ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﳉﺎﻥﹼ ﻭﻗﻮﺩﺍﹰ ‪ ،‬ﻷﻧ‪‬ﻪ‬
‫– ﺃﺻﻼﹰ – ﻃﺎﻗﺔﹲ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘـﺮﺁﻧﻴ‪‬ﺘﲔ‬
‫ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪ ] ( ( äou‘$yfÅsø9$#ur â¨$¨Z9$# $ydߊqè%ur ÓÉL©9$# u‘$¨Z9$# (#qà)¨?$$sù‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٤ :‬‬

‫) ‪ ] ( äou‘$yfÏtø:$#ur â¨$¨Z9$# $ydߊqè%ur #Y‘$tR ö/ä3‹Î=÷dr&ur ö/ä3|¡àÿRr& (#þqè%‬ﺍﻟﺘﺤﺮﱘ ‪[ ٦ :‬‬

‫‪٤٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻓﻠﻮ ﺃﺗﻰ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻭ‪‬ﻗﻮﺩ‪‬ﻫﺎ ﺍﳉﻦ‪ ‬ﻭﺍﻟﻨﺎﺱ ﻭﺍﳊﺠـﺎﺭﺓ ( ‪ ،‬ﻟﻜـﺎﻥ‬
‫ﺍﳉﺎﻥﱡ ﳐﻠﻮﻗﺎﹰ ﻣﻦ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻮﻗﻮﺩ ﺍﻟﺬﻱ ﻳﺘﺤﻮ‪‬ﻝ ﺇﱃ ﻃﺎﻗﺔ ) ﻧﺎﺭ ( ‪ ،‬ﻭﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣـﻊ ﺍﻵﻳـﺎﺕ‪‬‬
‫ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺆﻛﱢﺪ ﺃﻥﹼ ﺍﳉﺎﻥﹼ ﳐﻠﻮﻕ‪ ‬ﻣﻦ ﺍﻟﻨﺎﺭ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﻛﻌﺎﳌﲔ ﻣﺴﺘﻘﻠﹼﲔ ﰲ ﺍﳋﻠـﻖ ﻭﺍﻟﺼـﻔﺎﺕ ﻭﻃﺒﻴﻌـﺔ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ‪ ،‬ﻳﱪﺯ ﻣﻔﻬﻮﻡ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ‪‬ﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ..‬ﻓﻤـﺎ ﻫـﻮ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ؟ ‪ ..‬ﻭﻣﺎ ﻋﻼﻗﺘﻪ ﺑﻌﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ‬؟ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﳌﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ‪ ‬ﻧﻮﺭﺍﻧﻴ‪‬ﺔ ﳍﺎ ﻭﺟﻮﺩﻫﺎ ﻭﻋﺎﳌﻬﺎ ﺍﳌﺴﺘﻘﻞﹼ ‪ ،‬ﻫﻲ ﻛﺎﺋﻨﺎﺕ‪ ‬ﻻ ﺗﻌﺼﻲ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ‪ ..‬ﺃﻣ‪‬ﺎ ﺍﳌﻼﺋﻜﺔ ﻛﺼﻔﺔ‪ ‬ﺗﻌﲏ ﺍﻻﻧﺼﻴﺎﻉ‪ ‬ﺍﻟﻜﺎﻣﻞﹶ ﻷﻣﺮﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ‪ ‬ﻋﺼﻴﺎﻧﻪ ‪،‬‬
‫ﻓﺘﻘﺎﺑﻠﻬﺎ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﺘﻤﺮ‪‬ﺩ‪ ‬ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻋﺼﻴﺎﻧ‪‬ﻪ ‪..‬‬
‫‪ ..‬ﻭﺻﻔﺔﹸ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺬﻩ ﲤﺜﹼﻠﻬﺎ ﻣﺌﺔ ﺑﺎﳌﺌﺔ ﺇﺑﻠﻴﺲ ‪ ،‬ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳉـﻦ‪، ‬‬
‫ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﲤﺜﹼﻠﻪ ﳍﺬﻩ ﺍﻟﺼﻔﺔ ﻣﺘ‪‬ﺼﻔﺎﹰ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪ ..‬ﻓﻌﺼﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻀـﺮﺗﻪ‬
‫ﻭﻣﻦ ﻣﻮﻗﻊ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻳﻌﲏ ﲤﺜﹼﻞ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ‪..‬‬
‫‪ ..‬ﻻ ﺷﻚ‪ ‬ﺃﻥﹼ ﺇﺑﻠﻴﺲ‪ ‬ﻓﺮﺩ‪ ‬ﻣﻦ ﺃﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻭﻟﻜﻨ‪‬ﻪ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺃﻣﺮ‪ ‬ﺍﷲُ‬
‫ﺗﻌﺎﱃ ‪‬ﺎ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﺎﻥ ﻳﺘ‪‬ﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻷﻧ‪‬ﻪ ﱂ ﻳﻌﺺﹺ‬
‫ﺍﷲَ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ﻗﺒﻞ ﺫﻟﻚ ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺍﺳﺘﺜﻨﺎﻩ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ‪..‬‬
‫‪ô`tã t,|¡xÿsù Çd`Éfø9$# z`ÏB tb%x. }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉ßÚó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% øŒÎ)ur‬‬ ‫)‬
‫&‪ ] ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr‬ﺍﻟﻜﻬﻒ ‪[ ٥٠ :‬‬

‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr& ô`tã t,|¡xÿsù‬ﻳﺆﻛﱢﺪ ﺃﻥﹼ ﺇﺑﻠﻴﺲ‪ ‬ﻛﺎﻥ ﻗﺒﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻟﻴﺲ‬
‫ﻓﺎﺳﻘﺎﹰ ﻋﻦ ﺃﻣﺮ ﺭﺑ‪‬ﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﻨﺼﺎﻋﺎﹰ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﺘ‪‬ﺼﻔﺎﹰ ﺑﺼـﻔﺔ ﺍﳌﻼﺋﻜـﺔ ‪..‬‬
‫ﻭﺑﻌﺪ ﻣﻌﺼﻴﺘﻪ ﻫﺬﻩ ﺍﺗ‪‬ﺼﻒ ﺑﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﺍﻟﱵ ﺗﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪..‬‬
‫‪ ..‬ﻭﲤﺜﹼﻞ ﺇﺑﻠﻴﺲ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ – ﺑﻌﺪ ﻣﻌﺼﻴﺘﻪ – ﻣﺴﺄﻟﺔﹲ ﻧﺮﺍﻫـﺎ ﻧﺘﻴﺠـﺔﹰ‬
‫ﻃﺒﻴﻌﻴ‪‬ﺔﹰ ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﻨﻈﺎﺭﻳﻦ ‪..‬‬
‫‪٤١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ : ‬ﺇﺑﻠﻴﺲ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳉﻦ‪ ) ‬ﻋﺎﱂ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ( ‪ ..‬ﻭﰲ ﻋﺎﳌـﻪ‬

‫ﻫﺬﺍ ﻻ ﺗ‪‬ﻮﺟﺪ – ﻛﻤﺎ ﺗ‪‬ﻮﺟﺪ ﻋﻨﺪ ﻋﺎﱂ ﺍﻹﻧﺲ – ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺑﲔ ﻣﺎﻫﻴ‪‬ﱵ ﺍﻟـﻨﻔﺲ ﻭﺍﳉﺴـﺪ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺸﻴﺌﺔ ﺍﻟﱵ ﳝﺘﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﱵ ﲤﻜﹼﻨﻪ ﻣﻦ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻋﱪ ﺗﺴـﺨﲑ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻳﻪ ﻟﺘﺤﻘﻴﻖ ﻣ‪‬ﺮﺍﺩ ﻧﻔﺴﻪ ‪ ،‬ﻏﲑ‪ ‬ﻣﻮﺟﻮﺩﺓ ﻋﻨﺪ ﻋﺎﱂ ﺍﳉﻦ ‪ ..‬ﻓﻤﺎ ﻫـﻮ‬
‫ﻣﻮﺟﻮﺩ ﰲ ﺫﻭﺍﺕ ﻛﺎﺋﻨﺎﺕ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻫﻮ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﻻ ﺗﺘﺤﻮ‪‬ﻝ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟـﺪﻧﻴﺎ – ﺇﱃ‬
‫ﻣﺸﻴﺌﺔ ‪ ..‬ﻓﻜﺎﺋﻨﺎﺕ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﲤﻠﻚ ﻗﺪﺭﺓﹰ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﻔﺎﻋـﻞ ﻣـﻊ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻋﻈﻤﺔ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ .. ‬ﻓﻼ ﻳ‪‬ﻮﺟﺪ ﻧﺺ‪ ‬ﻗﺮﺁﱐﱞ ﻳ‪‬ﺒـﻴ‪‬ﻦ‬
‫ﺃﻥﹼ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺍﻟﺸﻴﻄﺎﻥ ) ﺍﻟﺬﻱ ﲤﺜﹼﻞ ﺻﻔﺘﻪ ﺇﺑﻠﻴﺲ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ( ﳝﻠﻚ ﻣﺸﻴﺌﺔﹰ ‪ ..‬ﰲ ﺣـﲔ‬
‫ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻟﻠﺸﻴﻄﺎﻥ ﺇﺭﺍﺩﺓ ‪..‬‬
‫) ‪ ] ( #Y‰‹Ïèt/ Kx»n=|Ê öNßg¯=ÅÒムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒur‬ﺍﻟﻨﺴﺎﺀ ‪[ ٦٠ :‬‬

‫)‪ÎŽÅ£÷•yJø9$#ur Ì•÷Ksƒø:$# ’Îû uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNä3uZ÷•t/ yìÏ%qムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒ $yJ¯RÎ‬‬ ‫)‬
‫‪ ] ( tbqåktJZ•B LäêRr& ö@ygsù ( Ío4qn=¢Á9$# Ç`tãur «!$# Ì•ø.ÏŒ `tã öNä.£‰ÝÁtƒur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٩١ :‬‬
‫‪ ..‬ﻓﺼﻔﺔﹸ ﻋﺎﱂ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴـﻪ ﺍﳉﺴـﺪ ‪ ،‬ﻭﺍﻟـﺬﻱ‬
‫ﺗﺴﺘﺨﺪﻣﻪ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﲢﻘﻴﻖ ﺇﺭﺍﺩ‪‬ﺎ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺄﺳﺒﺎﺏ ﻣﺘﻨﺎﻗﻀﺔ ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﻔﺔ ) ﺍﻟـﱵ‬
‫ﲣﺘﻠﻒ ﻋﻦ ﺻﻔﺔ ﻋﺎﱂ ﺍﻟﻨﺎﺭ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺎﻥﹼ ( ﻫﻲ ﺳﺒﺐ ﺟﻌﻞ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ )‬
‫ﰲ ﻋﺎﱂ ﺍﻷﺳﺒﺎﺏ ( ﺃﻗﺮﺏ ﺇﱃ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺓ ﺍﳉﺎﻥﹼ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺻﻔﺔ ﻋﺎﱂ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻥﹼ ‪ ،‬ﻭﺑﲔ ﺻﻔﺔ ﻋﺎﱂ ﺍﻟﺘـﺮﺍﺏ )‬
‫ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ( ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺴﺪ ﺍﳊﺎﻭﻱ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻳﻘﺘﻀﻲ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧـﺮﻯ‬
‫ﺗ‪‬ﻮﺻ‪‬ﻞ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺫﺍ‪‬ﺎ ‪ ..‬ﻓﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺫﺍﺕ‪ ‬ﳎﺮ‪‬ﺩﺓﹲ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﲣﻀﻊ‬
‫– ﺣﲔ ﻣﺰﺍﻭﺟﺘﻬﺎ ﻣﻊ ﺍﳉﺴﺪ – ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﻟﺜﻘﻴﻞ ﻛﺜﲑﺍﹰ ) ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﻋﺎﱂ ﺍﻟﻨﺎﺭ‬
‫( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺍﳋﻄﺄ ‪ ،‬ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳋﻄﺄ ‪ ،‬ﻣﺴﺄﻟﺔﹲ ﻓﺮﺻﺘﻬﺎ ﰲ ﺍﻟﻈﻬﻮﺭ‬
‫ﺃﻛﱪ ﺑﻜﺜﲑ ﳑ‪‬ﺎ ﻫﻲ ﰲ ﻋﺎﱂ ﺍﳉﺎﻥﹼ ‪..‬‬
‫‪٤٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺑﻴﻨﻤﺎ ﰲ ﻋﺎﱂ ﺍﳉﺎﻥﹼ ‪ ،‬ﻻ ﺍﺯﺩﻭﺍﺟﻴ‪‬ﺔ ﻣﻦ ﻋﺎﳌﲔ ﳐﺘﻠﻔﲔ – ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﺯﺩﻭﺍﺟﻴ‪‬ـﺔ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ – ﻭﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﺃﻛﺜﺮ ﺷﻔﺎﻓﻴ‪‬ﺔ ‪ ،‬ﻭﺃﻛﺜﺮ ﺑﻌﺪﺍﹰ ﻋﻦ ﺍﻟﺘﺤﺮ‪‬ﻙ ﺑـﲔ‬
‫ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﺣﻴﺚ ﻻ ﻣﺸﻴﺌﺔ ﺃﺻﻼﹰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺃﻛﺜﺮ ﺑﻌﺪﺍﹰ ﻋﻦ ﺍﻟﺘﺮﺍﺟﻊ ﰲ ﲤﺜﹼﻞ ﺍﳋﻄﺄ ﻭﺍﻟﺼ‪‬ﺢ‬
‫‪ ..‬ﻓﺎﻟﻔﺮﺩ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻓﺮﺻﺘﻪ ﰲ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻌﻜﺲ ‪ ،‬ﺃﻗﻞﹼ ﳑ‪‬ﺎ ﻫﻲ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪،‬‬
‫ﻭﻏﻮﺻ‪‬ﻪ ﰲ ﺟﺎﻧﱯ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ‬ﻫﻮ ﲟﺴﺎﻓﺔ‪ ‬ﺃﻭﺳﻊ ﳑ‪‬ﺎ ﻫﻲ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻷﻛﺜﺮ ﺷﻔﺎﻓﻴ‪‬ﺔ ﺍﻟﱵ ﲤﻴ‪‬ﺰ ﺧﻠﻖ ﺍﳉﻦ‪ ) ‬ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺧﻠـﻖ ﺍﻹﻧﺴـﺎﻥ ( ‪،‬‬
‫ﺗﻘﺘﻀﻲ ﺷﻔﺎﻓﻴ‪‬ﺔﹰ ﺃﻛﱪ ﻭﻣﺴﺎﻓﺔﹰ ﺃﻗﻞﹼ ﻣﺎ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻭﺍﻟﻨﺘﺎﺋﺞ ‪ ..‬ﻓﺎﳌﻌﺼﻴﺔ ﰲ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺗ‪‬ﻌﻄﻲ‬
‫ﰲ ﺟﺎﻧﺐ ﺍﻟﺸﺮ‪ ‬ﲤﺜﹼﻼﹰ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻛﱪ ﳑ‪‬ﺎ ﻫﻮ ﰲ ﻋﺎﱂﹴ ﺃﻗﻞﹼ ﺷﻔﺎﻓﻴ‪‬ﺔ ﻛﻌﺎﳌﻨﺎ ‪ ،‬ﻷﻥﹼ ﺍﳌﹸـﺮﺍﺩ‬
‫ﻛﻘﻴﻤﺔ‪ ‬ﻣﻌﻨﻮﻳ‪‬ﺔ‪ – ‬ﺳﻮﺍﺀٌ ﻟﻠﺬﺍﺕ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺃﻡ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍ‪‬ﺮ‪‬ﺩﺓ – ﺃﻗﺮﺏ ﺑﻜـﺜﲑ ﺇﱃ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﺘﺮﺍﺑﻴ‪‬ﺔ ‪..‬‬
‫‪٤٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻣﺸﻴﺌﺔ ﺗﺘﺒﻊ ﻟﻺﻧﺴﺎﻥ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ‬ ‫ﺇﺭﺍﺩﺓ ﺗﺘﺒﻊ ﻟﻠﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ‬

‫ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ‬ ‫ﺍﻟﻜﺜﻴﻔﺔ‬ ‫ﻋﻦ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬

‫ﺗﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬ ‫ﺗﺴﺨﲑ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ‬ ‫ﺇﺩﺭﺍﻙ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ‬

‫ﻟﺘﺤﻘﻴﻖ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ‬

‫‪ ‬‬

‫ﺍﻟﺬﺍﺕ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﰲ ﻋﺎﱂ ﺍﳉﻦ‪‬‬ ‫ﺇﺭﺍﺩﺓ ﺍﻟﺬﺍﺕ ﰲ ﻋﺎﱂ ﺍﳉﻦ‬

‫ﺗﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ‬ ‫ﺇﺩﺭﺍﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ‬

‫‪ ‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﲤﺎﻣـﺎﹰ ﰲ ﺭﺣﻠـﺔ‬
‫ﺇﺑﻠﻴﺲ ﻣﻦ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ..‬ﻓﺈﺑﻠﻴﺲ ﰲ ﻋﺎﱂ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘ‪‬ﺼﻒ‬
‫ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻛﺎﻥ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﻘﻠﺘﻪ ﻣﻌﺼﻴﺘﻪ ﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻧﻘﻠﺔﹰ ﻭﺍﺣﺪﺓﹰ ‪ ،‬ﺑﻞ ﻭﺇﱃ ﲤﺜﹼﻞ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤـﺜﹼﻼﹰ‬
‫ﻛﺎﻣﻼﹰ ﻻ ﺭﺟﻌﺔ ﻓﻴﻪ ‪ ،‬ﺑﺪﻟﻴﻞ ﻃﺮﺩﻩ ‪‬ﺎﺋﻴ‪‬ﺎﹰ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪٤٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻓﺎﺭﻕ ﺍﻟﺘﻜﻠﻴﻒ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﻳﺘﺒﻊ ﻟﻔﺎﺭﻕ ﺍﳋﻠﻖ ﺑـﲔ‬
‫ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﻟﻼﺯﺩﻭﺍﺟﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺍﻟﱵ ﻳﺘ‪‬ﺼﻒ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻏﲑ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨـﺪ‬
‫ﺍﳉﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) ‪ ] ( 4 ó=Ée)yèムóOs9ur #\•Î/ô‰ãB 4’¯<ur Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù 4 x8$|Átã È,ø9r&ur‬ﺍﻟﻨﻤﻞ ‪[ ١٠ :‬‬

‫) ‪ ] ( 4 ó=Ée)yèムóOs9ur #\•Î/ô‰ãB 4’¯<ur Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù ( x8$|Átã È,ø9r& ÷br&ur‬ﺍﻟﻘﺼﺺ‬
‫‪[ ٣١ :‬‬
‫‪ ..‬ﻓﺎﻫﺘﺰﺍﺯ ﻋﺼﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲝﻴﺜﻴ‪‬ﺔ ﺃﺩ‪‬ﺕ ﺑﻪ ﺇﱃ ﺃﻥ ﻳ‪‬ﻮﻟﹼﻲ ﻣ‪‬ﺪﺑﺮﺍﹰ ﻭﱂ ﻳ‪‬ﻌﻘﹼـﺐ ‪،‬‬
‫ﺷﺒﻬﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﻟﻌﺎﱂ ﺍﳉﻦ‪ ، ‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺭﺅﻳﺘﻨﺎ ﶈﺎﻭﻟﺔ ﺗﺸﻜﹼﻠﻬﺎ ﺍﳌﺎﺩ‪‬ﻱ ﰲ ﻋﺎﳌﻨﺎ‬
‫‪ ..‬ﻓﺎﳉﺎﻥﱡ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺨﻠﹼﻰ ﻋﻦ ﻃﺒﻴﻌﺘﻪ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻭﺇﻥ ﺣﺎﻭﻝ ﺍﻟﺘﺸﻜﹼﻞ ﰲ ﻋﺎﳌﻨﺎ ﺍﻟﻜﺜﻴﻒ‬
‫ﻣﺎﺩﻳ‪‬ﺎﹰ ‪..‬‬
‫‪ ..‬ﻭﻣﺴﺄﻟﺔ ﻋﺪﻡ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ‪ ،‬ﻧﺮﺍﻫﺎ ﰲ ﻣﻌﻴﺎﺭﹴ ﺁﺧﺮ ‪ ،‬ﻫﻮ ﺗﺸﻜﹼﻞ ﺍﳌﻼﺋﻜﺔ )‬
‫ﻛﻜﺎﺋﻨﺎﺕ ﻧﻮﺭﺍﻧﻴ‪‬ﺔ ( ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ‪ .. ‬ﻓﺎﳌﻼﺋﻜﺔ ﳍﺎ ﻣﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ‪ ،‬ﻭﻻ ﺗﻔﻘﺪ ﻣﺎﻫﻴ‪‬ﺘﻬﺎ‬
‫ﺣﱴ ﻭﺇﻥ ﺗﺸﻜﹼﻠﺖ ﺑﺼﻮﺭ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ‪..‬‬
‫) ‪uä!%y` br& y]Î7s9 $yJsù ( ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s% 2”uŽô³ç6ø9$$Î/ tLìÏdºt•ö/Î) !$uZè=ߙ①ôNuä!%y` ô‰s)s9ur‬‬

‫‪Ÿw (#qä9$s% 4 Zpxÿ‹Åz öNåk÷]ÏB }§y_÷rr&ur öNèdt•Å6tR Ïmø‹s9Î) ã@ÅÁs? Ÿw öNåku‰Ï‰÷ƒr& !#uäu‘ $¬Hs>sù ÇÏÒÈ 7‹ŠÏYym @@ôfÏèÎ/‬‬

‫?‪ ] ( 7Þqä9 ÏQöqs% 4’n<Î) !$uZù=Å™ö‘é& !$¯RÎ) ô#y‚s‬ﻫﻮﺩ ‪[ ٧٠ - ٦٩ :‬‬

‫ﻓﻔﻲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪( 4 Zpxÿ‹Åz öNåk÷]ÏB }§y_÷rr&ur öNèdt•Å6tR Ïmø‹s9Î) ã@ÅÁs? Ÿw öNåku‰Ï‰÷ƒr& !#uäu‘ $¬Hs>sù ) :‬‬
‫‪ ،‬ﻧﺮﻯ ﺇﺩﺭﺍﻙ ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺘﻤﺎﻳﺰ ﻣﺎﻫﻴ‪‬ﺔ ﺧﻠﹾﻖﹺ ﺿﻴﻮﻓﻪ ) ﺍﳌﻼﺋﻜﺔ ( ‪ ،‬ﻋﻦ ﻣﺎﻫﻴ‪‬ﺔ ﺧﻠﻖﹺ‬
‫ﻏﲑﻫﻢ ﻣﻦ ﺿﻴﻮﻓﻪ ﺍﻟﺒﺸﺮ ‪..‬‬
‫‪ ..‬ﻭﻳﺒﻴ‪‬ﻦ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﺎﻫﻴ‪‬ﺘﲔ ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﻼﻑ ﺻﻴﻐﺔ ﳐﺎﻃﺒﺔ ﺍﻟﺴـﻼﻡ‬
‫ﺍﳌﺘﺒﺎﺩﻟﺔ ﻣﺎ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ) ﺿﻴﻮﻑ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ﻭﻣﺎ ﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪) :‬‬
‫‪٤٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ .. ( ( ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s%‬ﻓﻬﻢ ﻗﺎﻟﻮﺍ ‪ ، ( ( $VJ»n=y™ ) :‬ﻭﻫﻮ ﻗﺎﻝ ‪ .. ( ( ÖN»n=y™ ) :‬ﻭﻫﻨﺎ‬
‫ﺗﻜﻤﻦ‪ ‬ﻋﻈﻤﺔﹸ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺍﻷﺣﺪﺍﺙ ﻛﻤﺎ ﻫﻲ ﲤﺎﻣﺎﹰ ‪ ،‬ﺗﺼﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﻳﺘﻌﻠﹼـﻖ‪‬‬
‫ﺑﻌﻈﻤﺔ‪ ‬ﺍﻟﻘﺎﺋﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻓﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺩ‪ ‬ﻋﻠﻴﻬﻢ ﻗﺎﺋﻼﹰ ) ™‪ ، ( ( ÖN»n=y‬ﲟﻌﲎ ‪ :‬ﺳﻼﻡ‪ ‬ﻋﻠـﻴﻜﻢ ‪ ،‬ﺃﻭ ‪:‬‬
‫ﺃﻣﺮﻱ ﺳﻼﻡ‪ .. ‬ﺃﻱ ﺃﻧ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻄﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ™‪ ( ( ÖN»n=y‬ﲝﺮﻓﻴ‪‬ﺘﻬﺎ ﻛﻤﺎ ﻫﻲ ﲤﺎﻣﺎﹰ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﻫﻢ ﺣﻴﻨﻤﺎ ﺧﺎﻃﺒﻮﻩ ﺑﺘﺤﻴ‪‬ﺔ ﺍﻟﺴﻼﻡ ‪ ،‬ﱂ ﳜﺎﻃﺒﻮﻩ ﺑﻨﻄﻖ ﻫﺬﻩ ﺍﳊـﺮﻭﻑ ﺫﺍ‪‬ـﺎ ‪ ،‬ﻓﻘـﺪ‬
‫ﺧﺎﻃﺒﻮﻩ ﲟﺎﻫﻴ‪‬ﺔ ﺗ‪‬ﻌﻄﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﳍﺪﻭﺀ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟـﺬﻱ ﻳﺼـﻒ ﺻـﻴﻐﺔﹶ‬
‫ﳐﺎﻃﺒﺘﻬﻢ ) ‪ ، ( ( $VJ»n=y™ (#qä9$s%‬ﳛﻤﻞﹸ ﻣﻌﲎ ‪ :‬ﺃﻧ‪‬ﻬﻢ ﺃﻋﻄﻮﻩ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻷﻣﺎﻥ ﲟﺎ ﳛﻤـﻞ ﻟـﻪ‬
‫ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺭﺩﺕ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫) )‪ ] ( tbrã•s3Y•B ×Pöqs% ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s)sù Ïmø‹n=tã (#qè=yzyŠ øŒÎ‬ﺍﻟﺬﺭﻳﺎﺕ ‪[ ٢٥ :‬‬
‫‪ ..‬ﻭﺧﺎﻃﺒﻪ ﺿﻴﻮﻓﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﺮ‪‬ﺓ ﺃﹸﺧﺮﻯ ‪:‬‬
‫) )‪ ] ( tbqè=Å_ur öNä3ZÏB $¯RÎ) tA$s% $VJ»n=y™ (#qä9$s)sù Ïmø‹n=tã (#qè=yzyŠ øŒÎ‬ﺍﳊﺠﺮ ‪[ ٥٢ :‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺄﻟﺔ ﲤﺎﻳﺰ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺑﲔ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﻌﻮﺍﱂ ﺍﻷﺧﺮﻯ ‪ ،‬ﺣﻴﻨﻤﺎ ﺻـﻮ‪‬ﺭ‬
‫ﻟﻨﺎ ﺇﺭﺳﺎﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ( ﺇﱃ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪ ] ( $wƒÈqy™ #ZŽ|³o0 $ygs9 Ÿ@¨VyJtFsù $oYymrâ‘ $ygøŠs9Î) !$oYù=y™ö‘r'sù‬ﻣﺮﱘ ‪[ ١٧ :‬‬

‫‪ ..‬ﻓﺎﻟﺘﻤﺜﹼﻞ ﻫﻨﺎ ﻛﺎﻥ ﺑﺸﺮﻳ‪‬ﺎﹰ ﺗﺎﻣ‪‬ﺎﹰ ‪ ، ( $wƒÈqy™ #ZŽ|³o0 $ygs9 Ÿ@¨VyJtFsù ) :‬ﻭﻟـﻴﺲ ﻛﺘﺸـﻜﹼﻞ‬
‫ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺼﻮﺭ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺣﻴﻨﻤﺎ ﺃﺗﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﻭﺟﺲ ﻣﻨﻬﻢ ﺧﻴﻔﺔﹰ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫ﻓﻜﻠﻤﺔ ‪ ، ( @¨VyJtFsù ) :‬ﺗﻌﲏ ﺍﻻﻗﺘﺮﺍﺏ‪ ‬ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻻ ﺗﻌﲏ ﺃﺑـﺪﺍﹰ ﺍﻟﺘﺤـﻮ‪‬ﻝ ﺇﱃ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪..‬‬
‫‪٤٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻭﺍﻟﺴ‪‬ﺎﻣﺮﻱ‪ ‬ﺑﻔﺘﻨﺘﻪ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺑ‪‬ﺼ‪‬ﺮ‪ ‬ﻣـﺎ ﱂ ﻳ‪‬ﺒﺼـﺮ‪‬ﻩ‪ ‬ﻏـﲑ‪‬ﻩ ‪،‬‬
‫ﻓﺎﻟﻘﺒﻀﺔﹸ ﺍﻟﱵ ﻗﹶﺒ‪‬ﻀ‪‬ﻬﺎ ﻣﻦ ﺃﺛﺮﹺ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎﻫﻴ‪‬ﺔ ﺗﻨﺘﻤﻲ ﻟﻠﻌﻮﺍﱂ ﺍﻷُﺧﺮﻯ ‪ ،‬ﳍﺎ ﻣ‪‬ﻌﺠﺰﺗ‪‬ﻬﺎ ﻭﻣﺎﻫﻴ‪‬ﺘﻬﺎ‬
‫ﺍﳌﺘﻤﻴ‪‬ﺰﺓ ﻋﻦ ﻣﺎﻫﻴ‪‬ﺔ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﶈﺴﻮﺱ ﺍﻟﺬﻱ ﻳﻌﻴﺸ‪‬ﻪ ﻣﻦ ﻓﹸﺘﻨﻮﺍ ﺑﻔﺘﻨﺘﻪ ‪..‬‬
‫‪$yg»oYøùx‹s)sù ÏQöqs)ø9$# ÏpuZƒÎ— `ÏiB #Y‘#y—÷rr& !$uZù=ÏiHäq $¨ZÅ3»s9ur $uZÅ3ù=yJÎ/ x8y‰ÏãöqtB $oYøÿn=÷zr& !$tB (#qä9$s%‬‬ ‫)‬
‫‪!#x‹»yd (#qä9$s)sù Ö‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã öNßgs9 ylt•÷zr'sù ÇÑÐÈ ‘“Í•ÉD$¡¡9$# ’s+ø9r& y7Ï9ºx‹s3sù‬‬

‫)‪tA$s% ÇÒÎÈ ‘“Ì•ÏJ»|¡»tƒ š•ç7ôÜy{ $yJsù tA$s% ................. zÓŤoYsù 4Óy›qãB çm»s9Î)ur öNà6ßg»s9Î‬‬

‫‪š•Ï9ºx‹Ÿ2ur $ygè?õ‹t7oYsù ÉAqß™§•9$# Ì•rOr& ô`ÏiB ZpŸÒö6s% àMôÒt6s)sù ¾ÏmÎ/ (#rçŽÝÇö7tƒ öNs9 $yJÎ/ ßN÷ŽÝÇo0‬‬

‫™‪ ] ( ÓŤøÿtR ’Í< ôMs9§qy‬ﻃـﻪ ‪[ ٩٦ – ٨٧ :‬‬

‫‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ﺇﱃ ﻣﺮﺗﺒﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻳ‪‬ﺆﺩ‪‬ﻱ ﺇﱃ ﺗﻐﻴ‪‬ـﺮ‬
‫ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﺗﻨﻀﺒﻂ ﻭﻓﻘﻬﺎ ﻣﻜﻮ‪‬ﻧﺎﺕ ﻛﻞﹼ ﻣﺮﺗﺒﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ‪ ..‬ﻓﺒﺎﻻﻧﺘﻘﺎﻝ ﻣـﻦ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﺘﺮﺍﺑﻴ‪‬ﺔ ﺍﻟﻜﺜﻴﻔﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﺍﻷﻛﺜﺮ ﺷﻔﺎﻓﻴ‪‬ﺔ ﻋﻨـﺪ ﺍﳉـﺎﻥﹼ ‪ ،‬ﻳـﺘﻢ‪‬‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﻟﻜﺜﻴﻒ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ‪ ،‬ﳑ‪‬ﺎ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺍﺗ‪‬ﺴﺎﻉﹴ ﺃﻛـﱪ‬
‫ﺑﲔ ﺭﺃﺳﻲ ﳏﻮﺭ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ .. ‬ﻭﺇﻥﹼ ﻋﺪﻡ ﺍﻣﺘﻼﻙ ﺍﳌﺸﻴﺌﺔ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉـﺎﻥ – ﻳ‪‬ﻘﻠﹼـﻞ‬
‫ﻛﺜﲑﺍﹰ ﻣﻦ ﻓﺮﻣﻠﺔ ﻗﻮﻯ ﺍﻟﺸﺮ‪ ‬ﻭﺍﳋﲑ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ‪ ،‬ﻷﻥﹼ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‪ ‬ﻛﺤﻮﺍﺟﺰ ﺗ‪‬ﻌﻴﻖ – ﻧﺴـﺒﻴ‪‬ﺎﹰ‬
‫– ﲢﻘﻴﻖ‪ ‬ﺍﳌﹸﺮﺍﺩ ‪ ،‬ﻏﲑ‪ ‬ﻣﻮﺟﻮﺩﺓ‪ ‬ﰲ ﻋﺎﱂ ﺍﳉﺎﻥﱢ ‪..‬‬
‫ﺇﺭﺍﺩﺓ ﻗﻮﻯ ﺍﻟﺸﺮ‬ ‫ﺇﺭﺍﺩﺓ ﻗﻮﻯ ﺍﳋﲑ‬

‫)‪(-‬‬ ‫)‪(+‬‬
‫) ﺍﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻧﻴ‪‬ﺔ (‬ ‫) ﺍﻟﺼﻔﺔ ﺍﳌﻼﺋﻜﻴ‪‬ﺔ (‬
‫‪ :‬ﺣﻮﺍﺟﺰ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﰲ ﻃﺮﻳﻖ ﲢﻘﻴﻖ ﻛﻠﻴ‪‬ﺎﺕ ﺍﻹﺭﺍﺩﺓ ‪..‬‬
‫‪ ‬‬
‫‪٤٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺇﺭﺍﺩﺓ ﻗﻮﻯ ﺍﻟﺸﺮ‬ ‫ﺇﺭﺍﺩﺓ ﻗﻮﻯ ﺍﳋﲑ‬

‫) ﺍﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻧﻴ‪‬ﺔ ( ) ‪( -‬‬ ‫) ‪ ) ( +‬ﺍﻟﺼﻔﺔ ﺍﳌﻼﺋﻜﻴ‪‬ﺔ (‬

‫‪ ‬‬

‫‪ ..‬ﻫﺬﺍ ﺍﻻﺗ‪‬ﺴﺎﻉ ﻣﺎ ﺑﲔ ‪‬ﺎﻳﱵ ﳏﻮﺭ ﻗﻮﻯ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ‪ ‬ﻣﻘﺎﺭﻧﺔﹰ ﻣـﻊ‬
‫ﻋﺎﱂ ﺍﻹﻧﺲ ‪ ،‬ﻟﻺﺭﺍﺩﺓ ﺫﺍ‪‬ﺎ ‪ ،‬ﻧﺘﻴﺠﺔ ﺷﻔﺎﻓﻴ‪‬ﺔ ﻣﺎﻫﻴ‪‬ﺔ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﻹﻧﺲ ‪ ،‬ﻭﻧﺘﻴﺠـﺔ‬
‫ﻋﺪﻡ ﻭﺟﻮﺩ ﺣﻮﺍﺟﺰ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺃﻣﺎﻡ ﲢﻘﻴﻖ ﺍﳌﹸﺮﺍﺩ ﻛﻤﺎ ﻫﻮ ﻋﻨﺪ ﻋﺎﱂ ﺍﻹﻧﺲ ‪ ..‬ﻧﺮﺍﻩ ﺍﺗ‪‬ﺴـﺎﻋﺎﹰ‬
‫ﻛﺎﻣﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳌﻼﺋﻜﺔ ) ﺍﻷﻛﺜﺮ ﺷﻔﺎﻓﻴ‪‬ﺔ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ ( ‪ ،‬ﻭﰲ ﺍﳉﺎﻧﺐ ﺍﻹﳚﺎﰊ ﻓﻘﻂ ‪،‬‬
‫ﻷﻥﹼ ﺍﳌﻼﺋﻜﺔ ﻻ ﲤﻠﻚ ﺇﺭﺍﺩﺓ ﺷﺮﻳﺮﺓ ‪..‬‬
‫‪ ‬‬
‫‪ ‬‬

‫‪٠‬‬ ‫)‪(+‬‬
‫‪ : ‬ﲤﺜﱡﻞﹸ ﺇﺑﻠﻴﺲ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻧﺮﺍﻩ ﻣﻦ ﻣﻨﻈﺎﺭﹴ ﺁﺧﺮ‬
‫ﻫﻮ ﻃﺮﺩﻩ ﻃﺮﺩﺍﹰ ‪‬ﺎﺋﻴ‪‬ﺎﹰ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻮﻋ‪‬ﺪﻩ ﺑـﺈﻏﻮﺍﺀ ﺍﻟﺒﺸـﺮﻳ‪‬ﺔ ﺇﱃ ﻳـﻮﻡ ﺍﻟـﺪﻳﻦ ‪،‬‬
‫ﻭﺍﺳﺘﺤﺎﻟﺔ ﺃﻱ‪ ‬ﺍﺣﺘﻤﺎﻝﹴ ﻟﺘﻮﺑﺘﻪ ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﺍﳊﻖ‪.. ‬‬
‫) ‪ ] ( ( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s%‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٨ :‬‬

‫) {‪ ] ( tûüÏèuHødr& öNåk÷]ÏB y7yèÎ7s? `£JÏBur y7ZÏB tL©èygy_ ¨bV|øBV‬ﺹ ‪[ ٨٥ :‬‬

‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻧﺮﻯ ﺃﻥﹼ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺘﻮﺑﺔ ) ﰲ ﻋﺎﱂ ﺍﻹﻧﺲ ( ﻣﻔﺘﻮﺣﺔﹲ ﺣﱴ ﺃﻣـﺎﻡ ﺃﻛﺜـﺮ‬
‫ﺍﻟﻨﺎﺱ ﻣﻌﺼﻴﺔ ‪ ،‬ﻓﺤﱴ ﻓﺮﻋﻮﻥ ﺃﻋﻠﻦ ﺗﺮﺍﺟﻌﻪ ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻷﺧﲑﺓ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﺍﻟﻠﺤﻈـﺔ ﺍﻟـﱵ ﻻ‬
‫‪٤٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺗﻨﻔﻊ ﻓﻴﻬﺎ ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﻭﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﻠﺤﻈﺔ ﻗﺒﻴﻞ ﺗﺮﻙ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻟﻠﺠﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﺬﻱ ﺗ‪‬ﻤﺘ‪‬ﺤ‪‬ﻦ‬
‫ﺧﻼﻟﻪ ﰲ ﺣﻴﺎ‪‬ﺎ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪(#þqãZt/ ¾ÏmÎ/ ôMuZtB#uä ü“Ï%©!$# žwÎ) tm»s9Î) Iw ¼çm¯Rr& àMZtB#uä tA$s% ä-t•tóø9$# çmŸ2u‘÷Šr& !#sŒÎ) #Ó¨Lym‬‬ ‫)‬
‫)‪] ( tûïωšøÿßJø9$# z`ÏB |MZä.ur ã@ö6s% |MøŠ|Átã ô‰s%ur z`»t«ø9!#uä ÇÒÉÈ tûüÏJÎ=ó¡ßJø9$# z`ÏB O$tRr&ur Ÿ@ƒÏäÂuŽó Î‬‬
‫ﻳﻮﻧﺲ ‪[ ٩١ – ٩٠ :‬‬
‫‪ ..‬ﻭﻭﺟﻮﺩ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻳﺘﻤﺜﹼﻞ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺣﻴﺚ ﺗﺮﻛﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ‪ ،‬ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ‪ ،‬ﻋﱪ ﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﻏﻮﺍﻳﺔ ﺇﺑﻠـﻴﺲ ‪،‬‬
‫ﻭﻣﻊ ﳏﺎﻭﻟﺘﻪ ﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺻﺮﺍﻁ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﺘﻘﻴﻢ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎﻧﻪ ﻫﻮ ‪ ،‬ﻓﻤﺼﲑﻩ‬
‫ﳏﺴﻮﻡ‪ ، ‬ﻭﻟﻴﺲ ﻛﻤﺼﲑ ﺃﻓﺮﺍﺩ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ‬ﺍﳌﺮﺗﺒﻂ ﺑﻌﻤﻠﻬﻢ ﻭﺍﻟﺘﺰﺍﻣﻬﻢ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺴﺘﺸﻒ‪ ‬ﺣﻘﻴﻘﺔ ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺑﲔ‬
‫ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻪ ‪ ،‬ﺣﻴﺚ ﺗﺮﺩ ﻛﻞﱡ ﻛﻠﻤﺔ‪ ‬ﻣﻨﻬﻤﺎ ) ‪ ( ٦٨‬ﻣﺮ‪‬ﺓ ‪ ..‬ﻓﺘﻤﺜﱡﻞ ﺇﺑﻠﻴﺲ ﲤـﺜﹼﻼﹰ‬
‫ﻛﺎﻣﻼﹰ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺗﺄﺧﲑﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﺗﻘﺎﺑﻠﻪ ﲤﺎﻣﺎﹰ – ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳋﲑ ﻭﺍﻟﺸـﺮ‪– ‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ‪ ‬ﻧﻮﺭﺍﻧﻴ‪‬ﺔ ﻻ ﺗﻌﺼﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻧﻴ‪‬ﺔ ) ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ( ﻓﺘﻘﺎﺑﻠﻬﺎ ﲤﺎﻣﺎﹰ ﺍﻟﺼﻔﺔ ﺍﳌﻼﺋﻜﻴ‪‬ﺔ )‬
‫ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ( ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ‪ ( ٨٨‬ﻣﺮ‪‬ﺓ ‪ ،‬ﻭﺃﻥﹼ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﺗﺮﺩ ﺃﻳﻀﺎﹰ ) ‪ ( ٨٨‬ﻣﺮ‪‬ﺓ ‪..‬‬
‫‪ ..‬ﻭﻛﻠﻤﺔ ﺇﺑﻠﻴﺲ ﻫﻲ ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﳍﺬﺍ ﺍﻟﻔﺮﺩ ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺧﺎﻃﺒﻪ ﺑﺄﺩﺍﺓ‬
‫ﺍﻟﻨﺪﺍﺀ ﺧﺎﻃﺒﻪ ‪‬ﺬﺍ ﺍﻻﺳﻢ ﺑﺎﻟﺬﺍﺕ ‪..‬‬
‫) ‪ ] ( tûïωÉf»¡¡9$# yìtB tbqä3s? žwr& y7s9 $tB ߧŠÎ=ö/Î*¯»tƒ tA$s%‬ﺍﳊﺠﺮ ‪[ ٣٢ :‬‬

‫) ‪ ] ( ( £“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB ߧŠÎ=ö/Î*¯»tƒ tA$s%‬ﺹ ‪[ ٧٥ :‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻲ ﺻﻔﺔﹲ ﻣﻌﻨﻮﻳ‪‬ﺔﹲ ) ﻏﲑ ﻣﺎﺩﻳ‪‬ﺔ ( ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ – ﻛﻤﺎ‬
‫ﺭﺃﻳﻨﺎ – ﳎﺮ‪‬ﺩﺓﹲ ﻋﻦ ﺍﳌﺎﺩ‪‬ﺓ ﺃﻳﻀﺎﹰ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻌﻈﻤﺔ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﻣﺴﺄﻟﱵ ﺍﻟﺘﺴـﻮﻳﻞ‬
‫‪٤٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻭﺍﻟﻮﺳﻮﺳﺔ – ﻛﻤﺴﺄﻟﺘﲔ ﻣﻌﻨﻮﻳ‪‬ﺘﲔ ﻏﲑ ﻣﺎﺩﻳ‪‬ﺘﲔ – ﻻ ﺗﺮﺗﺒﻄـﺎﻥ ﺇﻻﹼ ﺑﺎﻟﺸـﻴﻄﺎﻥ ﻭﺑـﺎﻟﻨﻔﺲ‬

‫ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻓﻜﻼﳘﺎ ) ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ( ﻻ ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻜﺜﻴﻒ ﺍﻟـﺬﻱ‬
‫ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ‪ ..‬ﻭﻫﺎ ﻫﻲ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) ‪ ] ( ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٠ :‬‬

‫) ‪ ] ( ( #\•øBr& öNä3Ý¡àÿRr& öNä3s9 ôMs9§qy™ ö@t/ tA$s%‬ﻳﻮﺳﻒ ‪[ ١٨ :‬‬

‫) ‪ ] ( ( #X•öDr& öNä3Ý¡àÿRr& öNä3s9 ôMs9§qy™ ö@t/ tA$s%‬ﻳﻮﺳﻒ ‪[ ٨٣ :‬‬

‫) ‪ ] ( ÓŤøÿtR ’Í< ôMs9§qy™ š•Ï9ºx‹Ÿ2ur‬ﻃـﻪ ‪[ ٩٦ :‬‬

‫) ‪ ] ( ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù‬ﻃـﻪ ‪[ ١٢٠ :‬‬

‫) ‪ ] ( óOßgs9 4’n?øBr&ur öNßgs9 tA§qy™ ß`»sÜø‹¤±9$#‬ﳏﻤﺪ ‪[ ٢٥ :‬‬

‫) ‪ ] ( ( ¼çmÝ¡øÿtR ¾ÏmÎ/ â¨Èqó™uqè? $tB ÞOn=÷ètRur z`»|¡SM}$# $uZø)n=yz ô‰s)s9ur‬ﻕ ‪[ ١٦ :‬‬

‫) ‪ÇÎÈ ÄZ$¨Y9$# Í‘r߉߹ †Îû â¨Èqó™uqム“Ï%©!$# ÇÍÈ Ä¨$¨Ysƒø:$# Ĩ#uqó™uqø9$# Ìh•x© `ÏB ٠٠٠٠٠‬‬

‫‪ ] ( Ĩ$¨Y9$#ur Ïp¨YÉfø9$# z`ÏB‬ﺍﻟﻨﺎﺱ ‪[ ٦ – ٤ :‬‬

‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ‪ ‬ﺍﳌﻄﻠـﻖ ( – ﺃﻥﹼ ﺍﻟﻮﺟـﻮﺩ‪ ‬ﰲ‬
‫ﺍﻟﻜﻮﻥ ) ﳐﻠﻮﻕ ﻭﻏﲑ ﳐﻠﻮﻕ ( ﻳﺘﻜﻮ‪‬ﻥ ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫] ‪ – [ ١‬ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪ :‬ﻭﻫﻮ ﻭﺟﻮﺩ‪ ‬ﻣﻄﻠﻖ‪ ‬ﻏﲑ‪ ‬ﳏﻜﻮﻡﹴ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪،‬‬
‫ﻭﺣﺎﻛﻢ‪ ‬ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪..‬‬
‫] ‪ – [ ٢‬ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ :‬ﻭﻫﻮ ﻭﺟﻮﺩ‪ ‬ﻏﲑ‪ ‬ﳏﻜﻮﻡﹴ ﻟﻠﻤﻜـﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻟﻴﺲ ﺣﺎﻛﻤﺎﹰ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫] ‪ – [ ٣‬ﻋﺎﱂ ﺍﳋﻠﻖ ‪ :‬ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ‪:‬‬
‫‪٥٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺃ – ﻭﺟﻮﺩ ﳐﻠﻮﻕ ﻏﲑ ﳏﺴﻮﺱ ) ﻛﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ( ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻪ ﻣﺘﺤﺮ‪‬ﺭ‪ ‬ﻣﻦ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺇﻻﹼ ﺃﻧ‪‬ﻪ ﳜﻀﻊ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺣﻴﻨﻤﺎ ﻳ‪‬ﺆﻃﱠﺮ ﲜﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﰲ ﻋﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫ﺏ – ﻭﺟﻮﺩ ﳐﻠﻮﻕ ﳏﺴﻮﺱ ‪ ،‬ﻭﻫﻮ ﻭﺟﻮﺩ ﳏﻜـﻮﻡ ﻟﻘـﻮﺍﻧﲔ ﺍﳌﻜـﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ‪،‬‬
‫ﻛﺄﺟﺴﺎﺩﻧﺎ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪..‬‬
‫‪٥١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬ ‫ﻭﺟﻮﺩ ﺣﺎﻛﻢ‬ ‫ﺍﻟﻮﺟﻮﺩ‬

‫ﺍﳌﻄﻠﻖ‬ ‫ﻭﺻﻔﺎ‪‬ﺎ‬ ‫ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫ﺍﳌﻄﻠﻖ‬

‫ﻋﺎﱂ ﺍﻷﻣﺮ‬ ‫ﻭﺟﻮﺩ ﻏﲑ ﺣﺎﻛﻢ ﻭﻏﲑ‬ ‫ﺗﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ‬

‫ﳏﻜﻮﻡ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬

‫ﻋﺎﱂ ﺍﳋﻠﻖ‬ ‫ﺇﺩﺭﺍﻙ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ‬

‫ﻭﺟﻮﺩ ﳐﻠﻮﻕ‬ ‫ﻭﺟﻮﺩ ﻗﺎﺑﻞ ﳊﻜﻢ‬

‫ﻏﲑ ﳏﺴﻮﺱ‬ ‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬

‫ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ‬ ‫ﻭﺟﻮﺩ ﳐﻠﻮﻕ‬ ‫ﻭﺟﻮﺩ ﳏﻜﻮﻡ‬ ‫ﺗﻔﺎﻋﻞ ﻣﻊ‬

‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫ﳏﺴﻮﺱ‬ ‫ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬
‫‪٥٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺒﻴﺎﻥ ﳌﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﺴﺄﻟﺔ‪ ‬ﻣﺎ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺑﺎ‪‬ﺎﺯ )‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ‪ :‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﻟﻔﺎﻅ ﰲ ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭ‪‬ﺿـﻌ‪‬ﺖ‬
‫ﻟﻪ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﺧ‪‬ﻠ‪‬ﻖ‪ ‬ﻣﻔﻬﻮﻡ ﺍ‪‬ﺎﺯ – ﻫﺬﺍ – ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﻧﺘﻴﺠﺔﹶ ﺇﺳﻘﺎﻁ ﺗﺼـﻮ‪‬ﺭﺍﺕ‬
‫ﺟﺰﺋﻴ‪‬ﺎﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻷُﺧﺮﻯ ﰲ ﺍﻟﻮﺟﻮﺩ ‪ ..‬ﻓﺒﺪﻻﹰ‬
‫ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮ‪‬ﺩ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﳊﻘﻴﻘﺔ ﻣﺎ ﺗﺼﻔﻪ ﻭﺗﺴﻤ‪‬ﻴﻪ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ( ﻣﻌﻴﺎﺭﺍﹰ ﻭﺃﺳﺎﺳﺎﹰ ﺗ‪‬ﺴﻘﹶﻂ ﻋﻠﻴﻪ ﺍﳌﻌﺎﱐ ﺍﳊﺴﻴ‪‬ﺔ ﺍﻟﱵ ﻧ‪‬ﺪﺭﻛﹸﻬﺎ ‪ ..‬ﺑﺪﻻﹰ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﹼﰎ‬
‫ﺻﻮ‪‬ﺭ ﺍﻟﻌﺎﱂ ﺍﳊﺴ‪‬ﻲ ﺍﳌﺨﻠﻮﻕ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻐـﲑﻩ ﻣـﻦ‬ ‫– ﰲ ﻣﺴﺄﻟﺔ ﺍ‪‬ﺎﺯ – ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﻧ‪‬ﺪﺭﻛﹸﻪ‪ ‬ﻣﻦ ‪‬‬
‫ﺍﻟﻌﻮﺍﱂ ﺍﻷُﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﳓﻦ‪ ‬ﺍﻟﺒﺸﺮ‪ ‬ﺣﻴﻨﻤﺎ ﻧ‪‬ﻮﻟﹶﺪ‪ – ‬ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ – ﳔﺮﺝ‪ ‬ﻣـﻦ ﺑﻄـﻮﻥ‬
‫ﺃﻣﻬﺎﺗﻨﺎ ﻻ ﻧﻌﻠﻢ‪ ‬ﺷﻴﺌﺎﹰ ﻋﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪..‬‬
‫) ‪ ] ( $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#ur‬ﺍﻟﻨﺤﻞ ‪[ ٧٨ :‬‬

‫‪ ..‬ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﷲَ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪ ( $\«ø‹x© šcqßJn=÷ès? Ÿw ) :‬ﻭﺃﻧ‪‬ﻪ ﻻ ﻳﻘﻮﻝ ) ﻻ ﺗﻌﻠﻤﻮﻥ‬
‫ﺃﻣﺮﺍﹰ ( ‪ ،‬ﻓﺎﻟﺬﻱ ﻻ ﻧﻌﻠﻤﻪ ﻫﻮ ﺻﻔﺎﺕ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻋﺎﱂ ﺍﳊﺲ‪ ‬ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﻫﺬﺍ ‪ ..‬ﺑﻴﻨﻤـﺎ ﺍﻟﻔﻄـﺮﺓ‬
‫ﺍﻟﻨﻘﻴ‪‬ﺔ ﻭﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻧﻔﺨﻪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻨﺎ ﻣﻨﺬ ﻭﻻﺩﺗﻨﺎ ‪..‬‬
‫‪ ..‬ﻭﺣﻴﻨﻤﺎ ﻧ‪‬ﺮﻳﺪ‪ ‬ﺗﺴﻤﻴﺔﹶ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺣﻮﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ) ﻋﺎﱂ ﺍﳊﺲ‪ ‬ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ( ﻓـﺈﻥﹼ‬
‫ﺗﺴﻤﻴﺘﻨﺎ ﺗﺒﺘﻌﺪ‪ ‬ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ‪ ‬ﻟﻸﺷﻴﺎﺀ ﲟﻘﺪﺍﺭﹺ ﻧﻘﺺ ﻋﻠﻤﻨﺎ ﰲ ﻋﺎﻣﻠﲔ ﺍﺛﻨﲔ ‪:‬‬
‫‪ -‬ﻋﻠﻤﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﺩﺭﺍﻛﺎﹰ ﻛﺎﻣﻼﹰ ‪..‬‬
‫‪ -‬ﻗﺪﺭﺗﻨﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻣﺎ ﻋﻠﻤﻨﺎﻩ ﺻﻴﺎﻏﺔﹰ ﻛﺎﻣﻠﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﺗﺒﺘﻌﺪ‪ ‬ﺗﺴﻤﻴﺘﻨﺎ ﻟﻠﺸﻲﺀ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ‪ ‬ﺍﻟﱵ ﺗﺼﻒ‪ ‬ﺣﻘﻴﻘﺔﹶ ﻫـﺬﺍ ﺍﻟﺸـﻲﺀ‬
‫ﻭﺻﻔﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ‪ ،‬ﲟﻘﺪﺍﺭ ﻧﻘﺺ ﻋﻠﻤﻨﺎ ‪‬ﺬﻳﻦ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻻﺛﻨﲔ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻷﻟﻔﺎﻅﹸ ﺍﻟﻮﺿﻌﻴ‪‬ﺔﹸ ) ﺍﻟﱵ ﻧ‪‬ﺴﻤ‪‬ﻴﻬﺎ ﺑﺄﻧﻔﺴﻨﺎ ( ‪ ،‬ﻧﺴﺘﺨﺪﻣ‪‬ﻬﺎ ﺇﻣ‪‬ـﺎ ﻋﻠـﻰ‬
‫ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﺣﻴﻨﻤﺎ ﻧﺴﺘﻌﻤﻠﹸﻬﺎ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭ‪‬ﺿ‪‬ﻌ‪‬ﺖ ﻟﻪ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺗﻌﺒﲑﹺﻧﺎ ﻋﻦ ﻣﻮﺟـﻮﺩﺍﺕ‪‬‬
‫‪٥٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻋﺎﱂﹺ ﺍﳋﻠﻖ ‪ ،‬ﺣﻴﺚﹸ ﲤﹼﺖ ﺻﻴﺎﻏﺔﹸ ﺗﻠﻚ‪ ‬ﺍﻷﻟﻔﺎﻅ‪ ‬ﻣﻦ ﺗﻔﺎﻋﻞﹺ ﻧﻔﻮﺳ‪‬ﻨﺎ ﻣﻊ ﻋﺎﳌ‪‬ﻪ ‪ ..‬ﻭﺇﻣ‪‬ـﺎ ﻋﻠـﻰ‬
‫ﺍ‪‬ﺎﺯ ﺣﻴﻨﻤﺎ ﻧﺴﺘﺨﺪﻣ‪‬ﻬﺎ ﰲ ﻏﲑﹺ ﻣﺎ ﻭ‪‬ﺿ‪‬ﻌ‪‬ﺖ‪ ‬ﻟﻪ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺗﻌﺒﲑﹺﻧـﺎ ﻋـﻦ ﻣﻌـﺎﻥ‪ ‬ﻭﺩﻻﻻﺕ‪‬‬
‫ﻣﻌﻨﻮﻳ‪‬ﺔ‪ ‬ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻣﻮﺟﻮﺩﺍﺕ‪ ‬ﻋﺎﱂﹺ ﺍﳋﻠﻖ ‪..‬‬
‫‪ ..‬ﻓﺤﻴﻨﻤﺎ ﻧﻘﻮﻝﹸ ﻹﻧﺴﺎﻥ‪ : ‬ﻳ‪‬ﺪ‪‬ﻙ‪ ‬ﻃﻮﻳﻠﺔﹲ ‪ ..‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﻌﲏ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ‬ﻃﻮﻝﹶ ﻳﺪ‪‬ﻩ‪ ‬ﺍﳊﺴﻴ‪‬ﺔ‪.. ‬‬
‫ﻭﻧﻌﲏ ﻋﻠﻰ ﺍ‪‬ﺎﺯﹺ ﻗﻮ‪‬ﺓﹶ ﺳﻴﻄﺮﺗ‪‬ﻪ‪ ‬ﻋﻠﻰ ﺍﻷﻣﻮﺭﹺ ‪ ،‬ﻭﺳﻬﻮﻟﺔﹶ ﻭﺻﻮﻟ‪‬ﻪ ﺇﱃ ﻣ‪‬ﺮﺍﺩ‪‬ﻩ ‪ ..‬ﻓﺤﻘﻴﻘـﺔﹸ ﺍﻟﻴـﺪ‪‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ‪ ‬ﻟﻨﺎ ﰲ ﻋﺎﱂﹺ ﺍﳋﻠﻖﹺ ‪ ،‬ﻫﻲ ﺍﻟﻴﺪ‪ ‬ﺍﳌﻌﺮﻭﻓﺔﹸ ﻣﻦ ﺩﻡﹴ ﻭﳊﻢﹴ ﻭﻋﻈﻢ ‪ ..‬ﺑﻴﻨﻤﺎ ﻗﹸﺪﺭﺓﹸ ﺍﻹﻧﺴـﺎﻥ‬
‫ﻋﻠﻰ ﺗﻨﺎﻭ‪‬ﻟ‪‬ﻪ‪ ‬ﻟﻸﻣﻮﺭﹺ ﻣﺴﺄﻟﺔﹲ ﻧﺘﺼﻮ‪‬ﺭ‪‬ﻫﺎ ﺑﺄﺫﻫﺎﻧﻨﺎ ‪ ،‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ‪ ‬ﺃﻥ ﻧ‪‬ﺠﺴ‪‬ﺪ‪‬ﻫﺎ ﺑﺸﻲﺀٍ ﻣﻦ ﺃﺷـﻴﺎ ِﺀ‬
‫ﻋﺎﱂﹺ ﺍﳋﻠﻖ ‪ ..‬ﻓﺎ‪‬ﺎﺯ‪ ‬ﻫﻮ ﺍﻻﺳﺘﻌﻤﺎﻝﹸ ﺍﳌﻌﻨﻮﻱ‪ ‬ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ، ‬ﻭﺍﳊﻘﻴﻘﺔﹸ ﻫـﻲ ﺍﺳـﺘﻌﻤﺎﻟﹸﻬﺎ ﰲ‬
‫ﺍﻟﺘﻌﺒﲑﹺ ﻋﻦ ﺍﳊﻴﺜﻴ‪‬ﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂﹺ ﺍﳋﻠﻖﹺ ﺍﻟﺬﻱ ﻓﻴﻪ ﲤﹼﺖ ﺻﻴﺎﻏﺔﹸ ﻟﻔﻈﺔ‪ ‬ﺍﻟﻴﺪ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻻ ﳝﻜﻦ‪ ‬ﻷﻟﻔﺎﻅ‪ ‬ﻭﺿﻌﻴ‪‬ﺔ‪ ‬ﺃﻥﹾ ﺗ‪‬ﺘ‪‬ﺴِﻊ‪ – ‬ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ – ‬ﻟﺪﻻﻻﺕ‪ ‬ﺃﻛﺜﺮ‪ ‬ﻣﻦ‬
‫ﺳﻌﺔ‪ ‬ﻋﻠﻢﹺ ﻭﺍﺿ‪‬ﻌﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺗﺴﻤﻴﺔ‪ ‬ﻛﺎﺋﻨﺎﺕ‪ ‬ﻋﺎﱂﹺ ﺍﳋﻠﻖ ‪ ..‬ﻭﻻ ﻳ‪‬ﻤﻜﻨ‪‬ﻬـﺎ ﺃﺑـﺪﺍﹰ ﺗﺼ‪‬ـﻒ‪‬‬
‫ﻣﻮﺟﻮﺩﺍﺕ‪ ‬ﻋﺎﱂﹺ ﺍﻷﻣﺮ ‪ ،‬ﺇﻻﹼ ﻋﻠﻰ ﺳﺒﻴﻞﹺ ﺍ‪‬ﺎﺯﹺ ‪ ،‬ﻭﻣﻦ ﻣﻨﻈﺎﺭﹺ ﻋﻠﻢﹺ ﻭﺍﺿﻊﹺ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ‪..‬‬
‫‪ ..‬ﻭﻗﺪ ﺃﺷﺎﺭ‪ ‬ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﺇﱃ ﻣﺴﺄﻟﺔ‪ ‬ﺗﺴﻤﻴﺔ‪ ‬ﺍﻟﺒﺸﺮﹺ ﻟﻸﺷﻴﺎﺀِ ﺑﺄﲰﺎﺀٍ ﻣﺎ ﺃﻧﺰﻝﹶ ﺍﷲُ ﺗﻌﺎﱃ‬
‫‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻷﲰﺎﺀُ ﺑﻌﻴﺪﺓﹰ ﻛﻞﱠ ﺍﻟﺒﻌﺪ‪ ‬ﻋﻦ ﺣﻘﻴﻘﺔ‪ ‬ﺍﻷﺷﻴﺎﺀ ﺍﳌﹸﺴﻤ‪‬ﺎﺓ ‪..‬‬
‫)‪bÎ) 4 ?`»sÜù=ß™ `ÏB $pkÍ5 ª!$# tAt“Rr& !$¨B /ä.ät!$t/#uäur öNçFRr& !$ydqßJçGø‹®ÿxœ Öä!$oÿôœr& HwÎ) }‘Ïd ÷bÎ‬‬ ‫)‬
‫‪ ] ( #“y‰çlù;$# ãNÍkÍh5§‘ `ÏiB Nèduä!%y` ô‰s)s9ur ( ߧàÿRF{$# “uqôgs? $tBur £`©à9$# žwÎ) tbqãèÎ7-Ftƒ‬ﺍﻟﻨﺠﻢ ‪[ ٢٣ :‬‬
‫‪ ..‬ﻭﺇﺿﺎﻓﺔﹰ ﺇﱃ ﺃﻥﹼ ﺗﺴﻤﻴﺘ‪‬ﻨﺎ ﻟﻸﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀِ ﻧﺎﻗﺼﺔﹲ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ‪ ‬ﺍﳊﻖ ‪ ،‬ﺑﺴﺒﺐﹺ ﻋﻠﻤ‪‬ﻨـﺎ‬
‫ﺍﻟﻨﺎﻗﺺﹺ ﻋﻦ ﺍﻟﻌﻠﻢﹺ ﺍﻟﻜﺎﻣﻞﹺ ﺑﹺﺤﻘﻴﻘﺔ‪ ‬ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔﹶ ﺫﺍﺕ‪ ‬ﺧﺼﻮﺻﻴ‪‬ﺔ‪ ‬ﻓﺮﺩﻳ‪‬ـ ‪‬ﺔ‬
‫ﻭﻗﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻓﻘﺪ ﲣﺘﻠﻒ‪ ‬ﺗﺴﻤﻴﺔﹸ ﺍﻟﺸﻲﺀِ ﺫﺍﺗ‪‬ﻪ ﻣﻦ ﻓﺮﺩ‪ ‬ﻵﺧﺮ ‪ ،‬ﻭﻣﻦ ﺃﻣ‪‬ـﺔ‪ ‬ﻷُﺧـﺮﻯ ‪ ،‬ﺣﺴـﺐ‪‬‬
‫ﺍﳌﻨﺎﻇﲑﹺ ﺍﳌﺨﺘﻠﻔﺔ‪ ‬ﺍﻟﱵ ﺗﻨﻈﺮ‪ ‬ﻣﻨﻬﺎ ﺍﻷﻣﻢ‪ ‬ﻭﺃﻓﺮﺍﺩ‪‬ﻫﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺣﺴﺐ‪ ‬ﺩﺭﺟﺎﺕ‪ ‬ﻋﻠﻤ‪‬ﻬﹺﻢ‬
‫ﲟﺎﻫﻴ‪‬ﺘ‪‬ﻪ‪ ‬ﻋﱪ‪ ‬ﺍﻷﺯﻣﻨﺔ ‪ ،‬ﻭﺣﺴﺐ‪ ‬ﻗﹸﺪ‪‬ﺭ‪‬ﺍﺗ‪‬ﻬﻢ ﺍﳌﺨﺘﻠﻔﺔ‪ ‬ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔﹸ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀِ ‪ ،‬ﻓﻮﻕ‪ ‬ﺍﻟﺮﺅﻯ ﺍﳌﺨﺘﻠﻔـﺔ‪ ‬ﺍﻟـﱵ ﺗﻨﻈـﺮ‪ ‬ﻣﻨـﻬﺎ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ‬ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ‪ ‬ﺣﻘﻴﻘﺔﹸ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀِ ﻻ ﻳﻌﻠﻤ‪‬ﻬﺎ ﺃﺣـﺪ‪‬‬
‫‪٥٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻛﻌ‪‬ﻠﻢﹺ ﺧﺎﻟﻘ‪‬ﻬﺎ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ‪ ‬ﺃﺣﺪ‪ ‬ﻏﲑ ﺍﷲِ ﺗﻌﺎﱃ ﺗﺮﲨﺔﹶ ﻫﺬﺍ ﺍﻟﻌﻠـﻢﹺ ﺍﳌﻄﻠـﻖﹺ ﺇﱃ‬
‫ﺻﻴﺎﻏﺔ‪ ‬ﻣﻄﻠﻘﺔ‪ ‬ﺗ‪‬ﺼﻮ‪‬ﺭ ﺗﺼﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﺘﺴﻤﻴﺔﹶ ﺍﳊﻖ‪ ‬ﻭﺍﻟﱵ‬
‫ﺗﺼﻒ‪ ‬ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔﹶ ﺍﳌﹸﺴﻤ‪‬ﻰ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻣﻦ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﺭﺗﺒﺎﻁﹸ ﺍﻟﺬﻭﺍﺕ‪ ‬ﺍﳌﺴـﻤ‪‬ﺎﺓ‪‬‬
‫ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ﺑﺄﲰﺎﺋ‪‬ﻬﺎ ‪ ،‬ﳝﺎﺛﻞﹸ ﲤﺎﻣﺎﹰ ﺍﺭﺗﺒﺎﻁﹶ ﺍﳌﺎﺩ‪‬ﺓ‪ ‬ﺑﺼﻮﺭﺗ‪‬ﻬﺎ ‪..‬‬
‫ﻓﺤﱴ ﺗﻜﻮﻥﹶ ﺍﳌﹸﻔﺮﺩﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﺗ‪‬ﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ‪ ،‬ﻭﻛﺎﻣﻠﺔﹰ ﻭﻣﻄﺎﺑﻘﺔﹰ ﻣﻄﺎﺑﻘﺔﹰ ﺗﺎﻣ‪‬ﺔﹰ ﻟﻠﻤﻌﲎ‬
‫‪ ،‬ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥﹶ ﺻﺎﺋﻐ‪‬ﻬﺎ ‪ ،‬ﻓﻮﻕ‪ ‬ﻋﺎﳌﻲ ﺍﳋﻠﻖﹺ ﻭﺍﻷﻣﺮﹺ ‪ ،‬ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪..‬‬
‫‪ ..‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺔﹸ ﺍﳌﻘﻮﻟﺔﹸ ﺍﻟﻮﻋﺎﺀَ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﻌﲎ ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﺘﺴﻤﻴﺔﹶ ﺍﳌﹸﻄﻠﻘﺔﹶ ﺗﻘﺘﻀﻲ‬
‫ﻋ‪‬ﻠﻤﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﰲ ﺍﳌﻌﲎ ) ﺍﻟﻜﻼﻡ ( ‪ ،‬ﻭﻋ‪‬ﻠﻤﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﰲ ﺍﻟﻮﻋﺎﺀِ ﺍﳌﹶﺼﻮﻍﹺ ﻻﺣﺘﻮﺍﺀِ ﺍﳌﻌﲎ ) ﺍﻟﻘﻮﻝ‬
‫( ‪ ..‬ﻭﺃﻱ‪ ‬ﺍﺑﺘﻌﺎﺩ‪ ‬ﻋﻦ ﺍﳌﻄﻠﻖﹺ ﰲ ﺍﳌﻌﲎ ) ﺍﻟﻜﻼﻡ ( ﺃﻭ ﰲ ﺍﻟﻮﻋﺎﺀ ) ﺍﻟﻘﻮﻝ ( ‪ ،‬ﺗ‪‬ﻔﹾﻘ‪‬ﺪ‪ ‬ﺍﻟﺘﺴـﻤﻴﺔﹸ‬
‫ﻣ‪‬ﻄﻠﻘﹶﻬﺎ ‪..‬‬
‫) ‪&äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur‬‬ ‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﺗ‪‬ﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ‬
‫( ] ﺍﻟﻨﺤﻞ ‪ ، [ ٨٩ :‬ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﻔﺎﺗﻴﺢ‪ ‬ﻣ‪‬ﺴﻤ‪‬ﻴﺎﺕ‪ ‬ﺍﻷﲰﺎﺀِ ﻛﻠﱢﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﲢﻤ‪‬ﻠﹸﻬﺎ‬
‫ﺍﳌﻔﺮﺩﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻋﺎﱂﹺ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻗﺒﻞ‬
‫ﺣ‪‬ﻠﻮﻝﹺ ﻧﻔﺴِﻪ‪ ‬ﰲ ﺟﺴﺪ‪‬ﻩ ‪ ،‬ﻗﺪ ﻋﻠﹼﻤﻪ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺍﻷﲰﺎﺀَ ﻛﻠﹼﻬﺎ ) ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ (‬
‫‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﺍﳌﻔﺮﺩﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﻋﻠﹼﻤﻬﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻵﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﺒﻂﹶ ﺑﹺﻬﺎ ﺇﱃ‬
‫ﺍﻷﺭﺽ ‪..‬‬
‫‪ ..‬ﻭﻣﺎﻫﻴ‪‬ﺔﹸ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘﹺ ﻛﻮﻧ‪‬ﻪ ﺍﻟﻮﺣﻴﺪ – ﻣﻦ ﺑﲔ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ – ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻭﻛﻮﻧ‪‬ﻪ ﻳﺘﻌﻠﹼﻖ‪ ‬ﻣﺒﺎﺷﺮﺓﹰ ﺑﺼﻔﺎﺕ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻮﻧ‪‬ﻪ‪ ‬ﳛﻤﻞﹸ ﻣﻔﺎﺗﻴﺢ‪ ‬ﺃﺳﺮﺍﺭﹺ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﻛﻮﻧ‪‬ـﻪ‪‬‬
‫ﻣﻌﺠﺰﺓﹰ ﻣﺴﺘﻤﺮ‪‬ﺓﹰ ﺣﱴ ﻗﻴﺎﻡﹺ ﺍﻟﺴﺎﻋﺔ‪ ، ‬ﻭﻛﻮﻧ‪‬ﻪ‪ ‬ﻣﻨﻬﺞ‪ ‬ﻫﺪﺍﻳﺔ‪ ‬ﻟﻠﺒﺸﺮﻳ‪‬ﺔ‪ ‬ﲨﻌﺎﺀ ‪ ،‬ﻭﻛﻮﻧ‪‬ـﻪ‪ ‬ﳛﻤـﻞﹸ‬
‫ﻋ‪‬ﻤﻖ‪ ‬ﺍﻟﺘﺄﻭﻳﻞﹺ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤ‪‬ﻪ‪ ‬ﺇﻻﹼ ﺍﷲُ ﺗﻌﺎﱃ ‪ ...‬ﻭﻛﻮﻧ‪‬ﻪ‪ ‬ﻳﻨﻔﺮﺩ‪ – ‬ﻣﻦ ﺑﲔ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ –‬
‫ﺑﺎﻟﺘﱰﻳﻞ) * ( ﻣﻦ ﻋﻨﺪ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﺣﲔ ﻳﺸﺘﺮﻙ‪ ‬ﻣﻊ ﺍﻟﻜﺘﺐﹺ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ‬ﺍﻷﺧﺮﻯ ﺑﺎﻹﻧﺰﺍﻝﹺ ﻣﻦ‬

‫) * ( ‪ -‬ﺑﻴ‪‬ﻨﺖ‪ ‬ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺑﺸﻜﻞﹴ ﻣ‪‬ﻔﺼ‪‬ﻞ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ‪ ‬ﺍﳌﻄﻠﻖ ( ‪ ،‬ﻭﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫) ﺳ‪‬ﻠﱠﻢ ﺍﳋﻼﺹ ( ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﹸﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪..‬‬
‫‪٥٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻋﻨﺪ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﻛﻠﻤﺎﺗ‪‬ﻪ‪ ‬ﻓﻄﺮﻳ‪‬ﺔﹰ ﻣ‪‬ﻮﺣﺎﺓﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﻠﹼﻤﻬـﺎ‬
‫ﻵﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺣ‪‬ﻠﻮﻝﹺ ﻧﻔﺴِﻪ‪ ‬ﰲ ﺟﺴﺪﻩ ‪ ،‬ﰲ ﺍﻟﻌﺎﱂﹺ ﺍﻟﺬﻱ ﻻ ﳛـﻮﻱ ﺍﳌﺘﻨﺎﻗﻀـﺎﺕ ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻓﺘﱰﻳﻞﹸ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘﹺ ) ﻣﻦ ﺍﻟﻔﻌﻞ ﻧ‪‬ﺰ‪‬ﻝﹶ ( ﻣﻦ ﻋﻨﺪ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ ﺍﻧﺘﻘﺎﻟﹸﻪ‪ ‬ﺇﱃ ﻋﺎﻟﹶﻤ‪‬ﻨﺎ‬
‫ﺩﻭﻥﹶ ﺃﻱ‪ ‬ﺗﻐﻴﲑﹴ ﻭﺍﺭﺗﺴﺎﻡﹴ ﲟﺎﺩ‪‬ﺓ‪ ‬ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻔﺮﺩﺍﺗ‪‬ﻪ‪ ‬ﻫﻲ ﺫﺍﺗ‪‬ﻬﺎ ﻧ‪‬ﺰ‪‬ﻟﺖ‪ ‬ﻣﻦ ﺍﻟﺴـﻤﺎﺀ ‪،‬‬
‫ﻭ‪‬ﺟ‪‬ﻤ‪‬ﻠﹸﻪ‪ ‬ﻫﻲ ﺫﺍﺗ‪‬ﻬﺎ ﻧﺰﻟﺖ‪ ‬ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﻟﻴﺲ ﻣﻌﺎﱐﹶ ﻣﻦ ﺍﷲِ ﺗﻌـﺎﱃ ﺻـﺎﻏﹶﺘ‪‬ﻬﺎ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ‬ﺑﻘﺎﻟﺐﹴ ﻟﹸﻐﻮﻱ‪ ‬ﻛﺎﻟﻜﺘﺐﹺ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ‪ ‬ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻌﺎﻥ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺻﺎﻏﻬﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ‪.. ‬‬
‫‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳ‪‬ﺒﻴ‪‬ﻨ‪‬ﻪ‪ ‬ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ‪ ،‬ﻣﻦ ﺧﻼﻝﹺ ﺗﻔﺮ‪‬ﺩ‪ ‬ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘﹺ ﻋﻦ ﻏﲑﹺﻩ‪ ‬ﻣـﻦ‬
‫ﺍﻟﻜﺘﺐﹺ ﺍﻷﺧﺮﻯ ﺑﻜﻮﻧﹺﻪ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻱ ﺻﻴﺎﻏﺔﹰ ﻟﹸﻐﻮﻳ‪‬ﺔﹰ ﻣﻦ ﻋﻨﺪ‪ ‬ﺍﷲ ﺗﻌـﺎﱃ ‪ ..‬ﻭﺑﺘﻔـﺮ‪‬ﺩ‪‬ﻩ‬
‫ﺃﻳﻀﺎﹰ ﻋﻦ ﻏﲑﹺﻩ‪ ‬ﻣﻦ ﺍﻟﻜﺘﺐﹺ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ‪ ‬ﺑﻜﻮﻧﹺﻪ‪ ‬ﺗﱰﻳﻞﹶ ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﺃﻱ ﻧﺰﻭﻻﹰ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥﹶ‬
‫ﺃﻱﹺ ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞ ‪ ،‬ﻓﻬﻮ ﻛﻼﻡ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧﺰﻟﹶﻪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺷﺄﻧ‪‬ﻪ‪ ‬ﺑﺬﻟﻚ ﺷـﺄﻥﹸ ﺍﻟﻜﺘـ ﹺ‬
‫ﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ‪ ‬ﺍﻷﺧﺮﻯ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ‪ – ‬ﺃﻳﻀﺎﹰ – ﻗﻮﻝﹸ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺗﱰﻳﻠﹸﻪ‪ ، ‬ﺃﻱ ﺗﱰﻳﻞﹸ ﺍﻟﺼﻴﺎﻏﺔ‪ ‬ﺫﺍﺗ‪‬ﻬـﺎ‬
‫ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻜﻞﱡ ﺍﳌﻔﺮﺩﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﺗﺼﻒ‪ ‬ﺍﻷﻣﻮﺭ‪ ‬ﻭﺍﻷﺷﻴﺎﺀَ – ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ – ‬ﻭﺻـﻔﺎﹰ‬
‫ﻣ‪‬ﻄﻠﻘﺎﹰ ‪ ،‬ﻭﻣﺎ ﻧﺘﻮﻫ‪‬ﻤ‪‬ﻪ‪ ‬ﻣﻦ ﳎﺎﺯﹴ ﻟﺒﻌﺾﹺ ﻣ‪‬ﻔﺮﺩﺍﺗ‪‬ﻪ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻛﻮﻥ‪ ‬ﺗﺼﻮ‪‬ﺭﺍﺗ‪‬ﻨﺎ ﻻ ﲣﺮﺝ‪ ‬ﻋﻦ ﺇﻃـﺎﺭﹺ‬
‫ﺍﻟﺼﻮﺭﹺ ﺍﳊﺴﻴ‪‬ﺔ‪ ‬ﺍﻟﱵ ﺍﻛﺘﺴﺒﻨﺎﻫﺎ ﻣﻦ ﻋﺎﱂﹺ ﺍﳋﻠﻖ ) ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ‪ ،‬ﻭﻋﻦ ﻛﻮﻧﹺﻨﺎ‬
‫ﺟﺎﻫﻠﲔ‪ ‬ﳊﻘﻴﻘﺔ‪ ‬ﺍﻷﻣﻮﺭﹺ ﰲ ﻣﺎ ﻭﺭﺍﺀ ﻋﺎﱂﹺ ﺍﳋﻠﻖﹺ ﺍﻟﺬﻱ ﻧﻌﻴﺶ‪ ‬ﻓﻴﻪ ‪..‬‬
‫) ‪$ygôÜÝ¡ö6s? Ÿwur y7É)ãZãã 4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrB Ÿwur‬‬ ‫‪ ..‬ﻓﺤﻴﻨﻤﺎ ﻧﻘﺮﺃﹸ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ] ( #·‘qÝ¡øt¤C $YBqè=tB y‰ãèø)tFsù ÅÝó¡t6ø9$# ¨@ä.‬ﺍﻹﺳﺮﺍﺀ ‪ .. [ ٢٩ :‬ﻧ‪‬ﺤ‪‬ﺴ‪‬ﺐ‪ ‬ﺃﻥﱠ ﻛﻠﻤﺔﹶ ) ‪ ( x8y‰tƒ‬ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ‪ ‬ﻗﺪ ﺍﹸﺳﺘﺨﺪ‪‬ﻣ‪‬ﺖ‪ ‬ﻋﻠﻰ ﺳﺒﻴﻞﹺ ﺍ‪‬ﺎﺯ ‪ ..‬ﻓﺎﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪ ‬ﻟﻠﻴﺪ‪ ‬ﻻ ﻧﺴﺘﻄﻴ ‪‬ﻊ‬
‫ﺗﺼﻮ‪‬ﺭ‪‬ﻩ‪ ‬ﺇﻻﹼ ﻟﻠﻴﺪ‪ ‬ﺍﳊﺴﻴ‪‬ﺔ‪ ‬ﺍﳌﻌﺮﻭﻓﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧ‪‬ﺴﻘ‪‬ﻂﹸ ﺗﺼﻮ‪‬ﺭﺍﺗ‪‬ﻨﺎ ﺍﳊﺴﻴ‪‬ﺔﹶ ﻫﺬﻩ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪‬‬
‫ﳍﺬﻩ‪ ‬ﺍﻟﻜﻠﻤﺔ‪ ‬ﻓﱰﻋ‪‬ﻢ‪ ‬ﺃﻧ‪‬ﻬﺎ ﺍﹸﺳﺘﺨﺪ‪‬ﻣ‪‬ﺖ ﻋﻠﻰ ﺍ‪‬ﺎﺯ ‪..‬‬
‫‪٥٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻟﻜﻦ‪ .. ‬ﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺃﻥﱠ ﺃﻧﻔﹸﺴ‪‬ﻨﺎ ﺟ‪‬ﻮﻫﺮ‪ ‬ﻣﻌﻨﻮﻱ‪ ‬ﻣﻮﺟﻮﺩ‪ ‬ﻗﺒﻞﹶ ﺧﻠﻖﹺ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ‪ ،‬ﻭﻗﺒﻞﹶ‬
‫ﺻﻮ‪‬ﺭ‪‬ﻫﺎ ﺍﳋﺎﺻ‪‬ﺔﹸ‬
‫ﺣ‪‬ﻠﻮﻝﹺ ﻫﺬﻩ ﺍﻷﻧﻔﺲﹺ ﰲ ﺗﻠﻚ‪ ‬ﺍﻷﺟﺴﺎﺩ ‪ ..‬ﻭﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﻧﻔﹸﺲ‪ ‬ﳍﺎ ‪‬‬
‫‪$uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur )..‬‬ ‫‪‬ﺎ ﻗﺒﻞﹶ ﺧﻠﻖﹺ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ ‪ ،‬ﺣﻴﺚﹸ ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ‬
‫‪ ] ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9‬ﺍﻷﻋﺮﺍﻑ ‪ .. [ ١١ :‬ﻭﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ‪ ‬ﺍﳊﺎﻣﻠﺔﹶ‬
‫ﺻﻮ‪‬ﺭﹺ ﺃﻧﻔﹸﺴِﻨﺎ ﰲ ﻋﺎﱂﹺ ﺍﳌﺎﺩ‪‬ﺓ‪ ‬ﻭﺍﳌﻜﺎﻥ‪ ‬ﻭﺍﻟﺰﻣﺎﻥ ) ﻛﻤﺎ‬
‫ﻷﻧﻔﹸﺴِﻨﺎ ﻣ‪‬ﺠﺮ‪‬ﺩ‪ ‬ﺃﻭﻋﻴﺔ‪ ‬ﻣﺎﺩ‪‬ﻳ‪‬ﺔ‪ ‬ﻻﺭﺗﺴﺎﻡﹺ ‪‬‬
‫‪Ÿwur‬‬ ‫ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ ( ‪ ..‬ﺣﲔ ﺫﻟﻚ ‪ ..‬ﻧﺪﺭﻙ‪ ‬ﺃﻥﱠ ﻗﹶﻮ‪‬ﻟﹶﻪ‪ ‬ﺗﻌﺎﱃ )‬
‫‪ ، ( ÅÝó¡t6ø9$# ¨@ä. $ygôÜÝ¡ö6s? Ÿwur y7É)ãZãã 4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrB‬ﻫﻮ ﺃﻣﺮ‪ ‬ﺇﳍﻲ‪ ‬ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺗﺼﻮﻳﺮﺍﹰ‬
‫ﻣ‪‬ﻄﻠﻘﺎﹰ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍ‪‬ﺎﺯ ‪ ،‬ﻣﺎ ﻳ‪‬ﺮﻳﺪ‪‬ﻩ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻟ‪‬ﺤﺮﻛﺔ‪ ‬ﺍﻟﻨﻔﺲﹺ ﺍﳌﹸﺠﺮ‪‬ﺩﺓ‪ ‬ﰲ‬
‫ﺗﻮﺟﻴﻬﹺﻬﺎ ﳌﺎ ﻳﻘﻊ‪ ‬ﲢﺖ ﺳﻴﻄﺮﺗ‪‬ﻬﺎ ‪ ،‬ﻛﻲ ﺗﺒﺘﻌﺪ‪ ‬ﻋﻦ ﺍﻟﺒ‪‬ﺨﻞﹺ ﻭﺍﻹﺳﺮﺍﻑ ‪ ..‬ﻓﺄﺩﺍﺓﹸ ﺍﻟﻘﻮ‪‬ﺓ‪ ‬ﻭﺍﻟﺴﻴﻄﺮﺓ‪‬‬
‫ﻟﻠﻨﻔﺲﹺ ﻫﻲ ﻳﺪ‪ ‬ﻫﺬﻩ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﺠﺴ‪‬ﺪ‪ ‬ﰲ ﻋﺎﱂﹺ ﺍﳌﺎﺩ‪‬ﺓ‪ ‬ﻭﺍﳊﺲ‪ ‬ﺑﻴﺪ‪ ‬ﺣﺴ‪‬ﻴﺔ‪ ‬ﻫﻲ ﺍﻟﻴﺪ‪ ‬ﺍﻟﱵ‬
‫ﻧﻌﺮﻓﹸﻬﺎ ‪ ..‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻘﻴﻢﹴ ﻣﻌﻨﻮﻳ‪‬ﺔ‪ ‬ﺗﺘﺄﺭﺟﺢ‪ ‬ﺑﲔ ﺍﻟﺒﺨﻞﹺ ﻭﺍﻹﺳﺮﺍﻑ ‪،‬‬
‫ﻭﺗﺘﻌﻠﱠﻖ‪ ‬ﲜﻮﻫﺮﹺ ﻧﻔﺲﹺ ﺍﻹﻧﺴﺎﻥ‪ ، ‬ﻓﻼ ﺑ‪‬ﺪ‪ ‬ﺃﻥﹾ ﺗﺘﻌﻠﱠﻖ‪ ‬ﺩﻻﻻﺕ‪ ‬ﻛﻠﻤﺔ‪ ( x8y‰tƒ ) ‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪‬‬
‫ﺍﻟﻜﺮﳝﺔ ﺑﺎﻟﻨﻔﺲﹺ ﺍ‪‬ﺮ‪‬ﺩﺓ‪ ، ‬ﻭﻟﻴﺲ ﺑﺎﺭﺗﺴﺎﻣ‪‬ﻬﺎ ﺍﳌﺎﺩ‪‬ﻱ ﰲ ﺍﳉﺴﺪ ‪..‬‬
‫‪ ..‬ﻭﻗﺪ ﻭﺭﺩ‪ ‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪ ‬ﻟﻠﻴﺪ‪ ‬ﰲ ﻗﻮﻟ‪‬ﻪ‪ ‬ﺗﻌﺎﱃ ‪..‬‬
‫‪!$¯RÎ) ÇÍÎÈ Ì•»|Áö/F{$#ur “ω÷ƒF{$# ’Í<'ré& z>qà)÷ètƒur t,»ysó™Î)ur tLìÏdºt•ö/Î) !$tRy‰»t7Ïã ö•ä.øŒ$#ur‬‬ ‫)‬
‫&‪ ] ( Í‘$uŠ÷zF{$# tû÷üxÿsÜóÁßJø9$# z`ÏJs9 $tRy‰ZÏã öNåk¨XÎ)ur ÇÍÏÈ Í‘#¤$!$# “t•ò2ÏŒ 7p|ÁÏ9$sƒ¿2 Nßg»oYóÁn=÷zr‬ﺹ‬
‫‪[ ٤٧ – ٤٥ :‬‬
‫ﻭﻟﻜﻦ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥﹸ ﺍﻟﺴﻴﺎﻕ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﻣﺘﻌﻠﱢﻘﺎﹰ ﲟﺴﺎﺋﻞﹶ ﻣﻦ ﻋﺎﱂﹺ ﺍﳋﻠﻖ ‪ ،‬ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤ ﹶﺔ‬
‫ﺗﺼﻒ‪ ‬ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ‬ﺃﻳﻀﺎﹰ ﺍﻟﻴﺪ‪ ‬ﺍﳌﺎﺩﻳ‪‬ﺔﹶ ﺍﻟﱵ ﻫﻲ ﻋﻀﻮ‪ ‬ﻣﻦ ﺍﳉﺴﺪ‪ ، ‬ﺣﻴﺚ ﺍﳉﺴﺪ‪ ‬ﺻﻮﺭﺓﹸ‬
‫) ‪óOçFôJè% #sŒÎ) (#þqãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺍﺭﺗﺴﺎﻡﹺ ﻭﻋﺎﺀِ ﺍﻟﻨﻔﺲﹺ ﰲ ﻋﺎﱂﹺ ﺍﳌﺎﺩ‪‬ﺓ‪ ‬ﻭﺍﳌﻜﺎﻥ‪ ‬ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫)‪öNà6n=ã_ö‘r&ur öNä3Å™râäã•Î/ (#qßs|¡øB$#ur È,Ïù#t•yJø9$# ’n<Î) öNä3tƒÏ‰÷ƒr&ur öNä3ydqã_ãr (#qè=Å¡øî$$sù Ío4qn=¢Á9$# ’n<Î‬‬
‫‪٥٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫)‪ ] ( 4 Èû÷üt6÷ès3ø9$# ’n<Î‬ﺍﳌﺎﺋﺪﺓ ‪ .. [ ٦ :‬ﻓﺎﳌﻌﲎ ﺍﳌﹸﺠﺮ‪‬ﺩ‪ ‬ﻟﻜﻠﻤﺔ‪ ‬ﺍﻟﻴﺪ‪ ‬ﻫﻮ ﺫﺍﺗ‪‬ﻪ‪ ، ‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺬﻱ ﻳﺘﻐﻴ‪‬ﺮ‪‬‬
‫ﻫ‪‬ﻮ‪ ‬ﺍﺳﺘﺨﺪﺍﻣ‪‬ﻬﺎ ﰲ ﺍﻟﻌﻮﺍﱂﹺ ﺍﳌﺨﺘﻠﻔﺔ ‪ ،‬ﻓﺎﻻﺧﺘﻼﻑ‪ ‬ﻳﻌﻮﺩ‪ ‬ﺇﱃ ﲤﺎﻳﺰﹺ ﺗﻠﻚ‪ ‬ﺍﻟﻌﻮﺍﱂﹺ ﻋﻦ ﺑﻌﻀ‪‬ﻬﺎ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔﹸ ﲢﻤﻞﹸ ﺩﻻﻻﺕ‪ ‬ﻟﻠﻤ‪‬ﻌ‪‬ﻨ‪‬ﻴ‪‬ﲔ ‪ ،‬ﺍﳌﹸﺠﺮ‪‬ﺩ ﻭﺍﳊﺴ‪‬ﻲ ‪ ،‬ﺑﺂﻥ‪ ‬ﻭﺍﺣﺪ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ‬
‫‪öNä.t•xÿøßr& ÷br& ω÷èt/ .`ÏB sp©3tB Ç`ôÜt7Î/ Nåk÷]tã öNä3tƒÏ‰÷ƒr&ur öNä3Ytã öNßgtƒÏ‰÷ƒr& £#x. “Ï%©!$# uqèdur‬‬ ‫‪) ..‬‬
‫‪ ] ( #·Ž•ÅÁt/ tbqè=yJ÷ès? $yJÎ/ ª!$# tb%x.ur 4 óOÎgøŠn=tæ‬ﺍﻟﻔﺘﺢ ‪[ ٢٤ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻌﺪﻡ‪ ‬ﺇﺩﺭﺍﻙ‪ ‬ﺣﻘﻴﻘﺔ‪ ‬ﻓﻄﺮﻳ‪‬ﺔ‪ ‬ﺍﳌﹸﻔﺮﺩﺓ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ، ‬ﻭﺑﺄﻧ‪‬ﻬﺎ ﻣﻦ ﺻﻴﺎﻏﺔ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻟﺘﺤﻤﻞﹶ ﻣﻌﲎ‪ ‬ﻣ‪‬ﺠﺮ‪‬ﺩﺍﹰ ﻟﻪ‪ ‬ﺍﺭﺗﺴﺎﻣﺎﺗ‪‬ﻪ‪ ‬ﰲ ﺍﻟﻌﻮﺍﱂﹺ ﺍﳌﹸﺨﺘﻠﻔﺔ‪ ، ‬ﻭﻋﺪﻡ‪ ‬ﺇﻋﺎﺩﺓ‪ ‬ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ‬
‫ﲢﻤﻠﹸﻬﺎ ﺍﻟﻜﻠﻤﺔﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﺇﱃ ﺣﻘﻴﻘﺔ‪ ‬ﺍﻟﻌﺎﻟﹶﻢﹺ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳌﺴﺄﻟﺔﹸ ﺍﻟﱵ ﺗﺼـﻔﹸﻬﺎ ﻭﺗﺴـﻤ‪‬ﻴﻬﺎ‬
‫ﺍﳌﻔﺮﺩﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ‪..‬ﻛﻞﱡ ﺫﻟﻚ ﺃﺩ‪‬ﻯ ﺇﱃ ﺃﻭﻫﺎﻡﹺ ﺍﻟﺘﺠﺴﻴﺪ‪ ‬ﻋﻨﺪ‪ ‬ﺑﻌﻀ‪‬ﻬﻢ ‪ ،‬ﻭﺇﱃ ﺃﻭﻫﺎﻡﹺ ﺍ‪‬ﺎﺯﹺ ﻋﻨـﺪ‪‬‬
‫ﺑﻌﻀ‪‬ﻬﹺﻢ ﺍﻵﺧﺮ ‪..‬‬
‫‪ ..‬ﻓﺤﻴﻨﻤﺎ ﻧﻘﺮﺃﹸ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ] ( 3“uqtGó™$# ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$# ) ..‬ﻃـﻪ ‪.. [ ٥ :‬‬
‫ﻋﻠﻴﻨﺎ ﺃﻥﹾ ﻧﻌﻠﻢ‪ ‬ﺃﻥﱠ ﺍﻻﺳﺘﻮﺍﺀَ ﻫﻨﺎ ﻳ‪‬ﺤﻤ‪‬ﻞﹸ ﻋﻠﻰ ﻓﺎﻋﻠ‪‬ﻪ ‪ ،‬ﻭﻫﻮ ﺍﷲُ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ‪ ‬ﻋﺎﳌﻲ‬
‫ﺍﳋﻠﻖﹺ ﻭﺍﻷﻣﺮﹺ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr& ) ..‬‬
‫ﺍﻷﻋﺮﺍﻑ ‪ .. [ ٥٤ :‬ﻭﺃﻱ‪ ‬ﺗﺼﻮﺭﹴ ﳍﺬﺍ ﺍﻻﺳﺘﻮﺍﺀِ ﲟﻌﺎﻳﲑﹺ ﻋﺎﻟﹶﻤ‪‬ﻨﺎ ﺍﳌﺎﺩﻱ‪ ‬ﺍﳊﺴﻲ‪ ، ‬ﻫﻮ ﲡﺴﻴﺪ‪ ‬ﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﳏﺎﻭﻟﺔﹲ ﻟﻔﺮﺽﹺ ﻣﻌﺎﻳﲑﹺ ﻋﺎﻟﹶﻤ‪‬ﻨﺎ ﺍﳌﺎﺩﻱ‪ ‬ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪..‬‬
‫ﻓﺎﻟﻔﺎﺭﻕ‪ ‬ﺑﲔ ﺍﺳﺘﻮﺍﺀِ ﺍﷲِ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪ ،‬ﻭﺑﲔ ﺍﺳﺘﻮﺍﺀِ ﺳﻔﻴﻨﺔ‪ ‬ﻧﻮﺡﹴ – ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫‪ÞÚö‘r'¯»tƒ Ÿ@ŠÏ%ur‬‬ ‫ﺍﳌﺜﺎﻝ – ﻳ‪‬ﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻔﺎﺭﻕ‪ ‬ﺑﲔ ﺍﻟﺬﺍﺕ‪ ‬ﺍﻹﳍﻴ‪‬ﺔ ﻭﺑﲔ ﻣﺎﺩﺓ‪ ‬ﺳﻔﻴﻨﺔ‪ ‬ﻧﻮﺡ ‪) ..‬‬
‫‪Ÿ@ŠÏ%ur ( Äd“ÏŠqègø:$# ’n?tã ôNuqtFó™$#ur ã•øBF{$# zÓÅÓè%ur âä!$yJø9$# uÙ‹Ïîur ÓÉëÎ=ø%r& âä!$yJ|¡»tƒur Ï8uä!$tB ÓÉën=ö/$#‬‬

‫‪ ] ( tûüÏJÎ=»©à9$# ÏQöqs)ù=Ïj9 #Y‰÷èç/‬ﻫﻮﺩ ‪ .. [ ٤٤ :‬ﻣﻊ ﺍﻟﻌﻠﻢﹺ ﺃﻥﹼ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮ‪‬ﺩ‪ ‬ﻟﻜﻠﻤﺔ‪( 3“uqtGó™$# ) ‬‬
‫‪ ،‬ﻫﻮ ﺫﺍﺗ‪‬ﻪ‪ ، ‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺬﻱ ﻳﺘﻐﻴ‪‬ﺮ‪ ‬ﰲ ﺩﻻﻻﺕ‪ ‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﻫﻮ ﺍﻟﺬﺍﺕ‪ ‬ﺍﻟﱵ ﺗﺼﻔﹸﻬﺎ ‪،‬‬
‫ﻭﺍﻟﻌﺎﱂﹸ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ‪ ،‬ﺃﻱ ﺍﺳﺘﺨﺪﺍﻡ‪ ‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ‬ﰲ ﺍﳉﻤﻠﺔ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪٥٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ‪ ‬ﻟﻜﻠﻤﺔ‪ ، ( ĸö•yèø9$# ) ‬ﻓﺎﳌﻌﲎ ﺍﳌﹸﺠ‪‬ﺮ‪‬ﺩ‪ ‬ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ‬ﻫﻮ ﺫﺍﺗ‪‬ﻪ‪، ‬‬
‫ﻭﻟﻜﻦ‪ ‬ﺍﻟﻔﺎﺭﻕ‪ ‬ﺑﲔ ﺍﻟﻌﺮﺵﹺ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻯ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﺑﲔ ﺍﻟﻌﺮﺵﹺ ﺍﻟﺬﻱ ﺭﻓﻊ‪‬‬
‫‪ ] ( ĸö•yèø9$#‬ﻳﻮﺳﻒ ‪، [ ١٠٠ :‬‬ ‫‪’n?tã Ïm÷ƒuqt/r& yìsùu‘ur‬‬ ‫ﻳﻮﺳﻒ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﻮﻳﻪ ﻋﻠﻴﻪ ‪)..‬‬
‫) ‪šúüÏJÎ=ó¡ãB ’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s%‬‬ ‫ﻭﻋﺮﺵﹺ ﻣﻠﻜﺔ‪ ‬ﺳﺒﺄ ‪..‬‬
‫( ] ﺍﻟﻨﻤﻞ ‪ .. [ ٣٨ :‬ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ‪ ‬ﻫﻮ ﺫﺍﺗ‪‬ﻪ‪ ‬ﺍﻟﻔﺎﺭﻕ‪ ‬ﺑﲔ ﺍﷲِ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﺑﲔ ﻳﻮﺳ‪‬ﻒ‪‬‬
‫ﻭﻣﻠﻜﺔ‪ ‬ﺳﺒﺄ‪ ‬ﻭﺍﻟﻌﺎﱂﹺ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻴﺎﻥ ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻭﺿﺮﻭﺭﺓ ﺇﺩﺭﺍﻙ ﻣﺮﺗﺒﺔ ﺍﻟﻮﺟﻮﺩ ﻟﻠﻤﻮﺻﻮﻑ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺣﻘﻴﻘﺔ‪ ‬ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮ‪‬ﺩ‬
‫ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﳌﹸﺤﻴﻂ ‪ ،‬ﻳﺘﺠﻠﹼﻰ ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﻤﻌـﲎ ﺍﳌﹸﺠـﺮ‪‬ﺩ‬
‫ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ ﻛﻠﻤﺔ ) ‪ ( tbr”•ßJtFs9‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ‪..‬‬
‫‪’Îû #Y—qègx” žwÎ) ÇÊÌÍÈ šúüÏèuHødr& ÿ¼ã&s#÷dr&ur çm»oYø‹¯gwU øŒÎ) ÇÊÌÌÈ tûüÎ=y™ö•ßJø9$# z`ÏJ©9 $WÛqä9 ¨bÎ)ur‬‬ ‫)‬
‫‪Ÿxsùr& 3 È@ø‹©9$$Î/ur ÇÊÌÐÈ tûüÅsÎ6óÁ•B NÍköŽn=tã tbr”•ßJtFs9 ö/ä3¯RÎ)ur ÇÊÌÏÈ tûïÌ•yzFy$# $tRö•¨ByŠ §NèO ÇÊÌÎÈ tûïÎŽÉ9»tóø9$#‬‬

‫?‪ ] ( šcqè=É)÷ès‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ١٣٨ – ١٣٣ :‬‬

‫) ‪tbr”•ßJtFs9 ö/ä3¯RÎ)ur‬‬ ‫‪ ..‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳌﻮﺭﻭﺙ ‪ ،‬ﺑﺄﻥﹼ ﺩﻻﻻﺕ ﺍﻵﻳـﺘﲔ ﺍﻟﻜـﺮﳝﺘﲔ‬

‫‪ ،‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺴﻴﺎﻕﹴ ﺗﺎﺭﳜﻲ‪ ‬ﻣ‪‬ﺤﺪ‪‬ﺩ‪ ‬ﺑﺈﻃﺎﺭ‬ ‫‪( šcqè=É)÷ès? Ÿxsùr& 3 È@ø‹©9$$Î/ur‬‬ ‫‪ÇÊÌÐÈ tûüÅsÎ6óÁ•B NÍköŽn=tã‬‬

‫ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﳜﺺ‪ ‬ﺃﺷﺨﺎﺻﺎﹰ ﻣ‪‬ﺤﺪ‪‬ﺩﻳﻦ ‪ ،‬ﻛﺎﻧﻮﺍ – ﰲ ﺍﳌﺎﺿﻲ ﺃﺛﻨﺎﺀ ﻓﺘـﺮﺓ ﺍﻟﺮﺳـﺎﻟﺔ –‬
‫ﳝﺮ‪‬ﻭﻥ ﻣﺮﻭﺭﺍﹰ ﻣﻜﺎﻧﻴ‪‬ﺎﹰ ﻣﻦ ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ﻗﻮﻡ‪ ‬ﻟﻮﻁ ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻳ‪‬ﻨﺎﻗﺾ‪ ‬ﺻـﻴﺎﻏﺔ‬
‫ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﳌﹸﻮﺟ‪‬ﻬﺔ ﻟﻜﻞﹼ ﺍﻟﺒﺸﺮ ﰲ ﻛﹸﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻓﻘﻮﻟﹸﻪ‪ ‬ﺗﻌﺎﱃ ) ‪( tbr”•ßJtFs9 ö/ä3¯RÎ)ur‬‬
‫) &‪Ÿxsùr‬‬ ‫‪ ،‬ﺧﻄﺎﺏ‪ ‬ﻟﻜﻞﱢ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ،‬ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜـﺎﻥ ‪ ..‬ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‬
‫?‪ ( šcqè=É)÷ès‬ﻫﻮ – ﺃﻳﻀﺎﹰ – ﺧﻄﺎﺏ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪..‬‬
‫‪٥٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﺩﻻﻻﺕ‪ ‬ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻧﺪﺭﻛﻬﻤﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ‪ ‬ﻟﻨﻮﺍﺯﻉ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸـﺮﻳ‪‬ﺔ )‬
‫ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻏﲑ ﺍﶈﺴﻮﺱ ( ‪ ،‬ﲟﺮﻭﺭﹺﻫﺎ ﺍﻟﻨﻔﺴﻲ‪ ‬ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﻓﻌـﻞ ﺣﻴﺜﻴ‪‬ـﺎﺕ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﻗﻮﻡ ﻟﻮﻁ ‪..‬‬
‫‪ ..‬ﲟﻌﲎ ‪ :‬ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻨﺒ‪‬ﻪ ﺍﻟﻨﻔﺲ‪ ‬ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻭﻳ‪‬ﺤﺬﹼﺭﻫﺎ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺼﺒﺎﺡ ﻭﺍﻟﻠﻴﻞ ‪ ،‬ﺣﻴﺚ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﻐﺎﻟﺐ ﻟ‪‬ﻠﱢﻘﺎﺀِ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ‪ ،‬ﻣﻦ ﺃﻥ ﺗﻔﻌﻞ ﻓﻌﻞ ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﻗﻮﻡ ﻟـﻮﻁ‪‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﻗﻮﻡ ﻟﻮﻁ‪ ‬ﺑﻔﻌﻠﺘﻬﻢ ﻫﺬﻩ ‪ ،‬ﺑﻴ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨـﺎ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻔﻲ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ‪ ،‬ﺣﻴﺚ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳌﺮﻭﺭ ﻣـﻦ ﻓﻌـﻞ ﻫـﺬﻩ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ﳑﻜﻨﺔ ‪ ،‬ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ‪ ‬ﻣﻦ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻻﻧﺰﻻﻕ ﺑﻔﻌﻞ ﻓﺎﺣﺸﺔ ﻗﻮﻡ ﻟﻮﻁ ‪ ،‬ﻳ‪‬ﺤﺬﹼﺭﻧﺎ ﺍﷲُ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﺑﺄﻥﹼ ﻏﻀﺐ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻋﻠﻰ ﻗﻮﻡ ﻟﻮﻁ ‪ ،‬ﻭﻣﺼ ‪‬ﲑﻫ‪‬ﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻻ ﳜﺘﻠﻒ‬
‫ﻋﻨﻪ ﻣﻊ ﻣﻦ ﻳﻔﻌﻞ ﻓﻌﻠﺘﻬﻢ ﺍﻟﱵ ﻓﻌﻠﻮﻫﺎ ‪..‬‬
‫‪ ..‬ﻓﺎﷲُ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ﻣﻦ ﺧﻼﻝ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ‪ :‬ﺇﻳ‪‬ﺎﻛﻢ ﻣﻦ ﺍﻻﻧﺰﻻﻕ ﰲ‬
‫ﻓﻌﻞ ﻓﺎﺣﺸﺔ‪ ‬ﻗﻮﻡ ﻟﻮﻁ ‪ ،‬ﻓﻤﺼﲑ‪‬ﻫﻢ – ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ – ﺑﻴ‪‬ﻨﺘ‪‬ﻪ ﻟﻜﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪،‬‬
‫ﻭﻳﺪﺭﻛﹸﻪ‪ ‬ﻛﻞﹼ ﻋﺎﻗﻞ ‪ ،‬ﻭﻧﺎﻣﻮﺳﻲ ﻻ ﻳﺘﻐﻴ‪‬ﺮ ﻭﻻ ﻳﺘﺒﺪ‪‬ﻝ ‪ ،‬ﻓﻤﻦ ﻳﻔﻌﻞ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ﻣﺼـﲑ‪‬ﻩ ﻻ‬
‫ﳜﺘﻠﻒ ﻋﻦ ﻣﺼﲑ ﻗﻮﻡ ﻟﻮﻁ ‪ ،‬ﻭﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻌﻘﻠﻮﺍ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﻟﻜﻠﻤﺔﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﲝﻘﻴﻘﺘ‪‬ﻬﺎ ﺍﳌﹸﺠ‪‬ﺮ‪‬ﺩﺓ‪ ‬ﻋﻦ ﺍﻟﻌﺎﱂﹺ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳌﻮﺻﻮﻑ‪ ‬ﺎ‬
‫‪ ،‬ﺩﻻﻻﺗ‪‬ﻬﺎ ﺛﺎﺑﺘﺔﹲ ﻣ‪‬ﻄﻠﻘﺔﹲ ﻣ‪‬ﺘﻌﻠﹼﻘﺔﹲ ﺑﻌﻠﻢﹺ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖﹺ ﺍﶈﻴﻂ‪ ‬ﲝﻘﻴﻘﺔ‪ ‬ﺍﳌﻮﺻﻮﻑ‪ .. ‬ﻭﺩﻻﻻﺗ‪‬ﻬـﺎ‬
‫ﰲ ﻛﹸﻞﱢ ﻋﺎﱂﹴ ﻣﻦ ﻋﻮﺍﱂﹺ ﺍﻟﻮﺟﻮﺩ‪ ‬ﺗﺼﻒ‪ ‬ﻭﺻﻔﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔﹶ ﺇﺩﺭﺍﻛﻨـﺎ ﻻﺭﺗﺴـﺎﻡﹺ ﺻـﻔﺎﺕ‪‬‬
‫ﺍﳌﻮﺻﻮﻑ‪ ‬ﺑﹺﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺿﻤﻦ‪ ‬ﺻﻴﺎﻏﺔ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﲢﻤـﻞﹸ ﻣـﻦ ﺍﻟـﺪﻻﻻﺕ‪‬‬
‫ﻭﺍﳌﻌﺎﱐ ﻣﺎ ﻳ‪‬ﻨﺎﺳﺐ‪ ‬ﺇﺩﺭﺍﻙ‪ ‬ﺍﻷﺟﻴﺎﻝﹺ ﺍﳌﺘﻼﺣﻘﺔ‪ ‬ﺣﱴ ﻗﻴﺎﻡﹺ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﺮﻓﻴ‪‬ـﺔ‬
‫ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﻓﺮﺽ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﺍﳌﹸﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻳ‪‬ﻮﺻﻞ‬
‫ﺇﱃ ﻓﻬﻢﹴ ﻣ‪‬ﺸﻮ‪‬ﻩ‪ ‬ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪٦٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫) ‪`Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur «!$# tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# $uZù=tGs% $¯RÎ) öNÎgÏ9öqs%ur‬‬

‫©‪4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur 4 öNçlm; tmÎm7ä‬‬

‫‪ ] ( $KZŠÉ)tƒ çnqè=tFs% $tBur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٥٧ :‬‬

‫‪ ..‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur‬ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻵﻳـﺔ‬
‫) ‪tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$#‬‬ ‫ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻀﻤﲑ ﰲ ﻛﻠﻤﺔ ) ‪ ( çnqè=tFs%‬ﻳﻌﻮﺩ ﺇﱃ‬
‫‪ ، ( «!$#‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻀﻤﲑ ﰲ ﻛﻠﻤﺔ ) ‪ .. ( çnqç7n=|¹‬ﻓﺎﻟﻜﻠﻤﺘﺎﻥ ]] ) ‪( çnqè=tFs%‬‬
‫‪ [[ ( çnqç7n=|¹ ) ،،‬ﺻﻴﻐﺘﻬﻤﺎ ﻣﺘﻤﺎﺛﻠﺔ ‪ ،‬ﻓﻌﻞ ﻣﺎﺿﻲ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﻌﻠﻮﻡ ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﻓﻴﻬﻤـﺎ‬
‫ﻻ ﻳﻌﻮﺩ ﺇﻻﹼ ﺇﱃ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪ ..‬ﻭﻟﻜﻦ ﺇﱃ ﻣﺎﺫﺍ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ ﺍﳌﺘﻌﻠﹼﻖ ﺑﻜﻠﻤﺔ ) ©‪ ( tmÎm7ä‬؟ ‪..‬‬
‫ﻛﻠﻤﺔ ) ©‪ ( tmÎm7ä‬ﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ‪ ،‬ﻭﺇﻋـﺎﺩﺓ ﺍﻟﻀـﻤﲑ ﺇﱃ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺷﺒﻪ ﻋﻴﺴﻰ ﺃﻭﻗﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺇﻧﺴﺎﻥ‪ ‬ﺁﺧﺮ ﻟﻴ‪‬ﺼﻠﹶﺐ ﺑـﺪ ﹰﻻ‬
‫ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺃﻣﺮ‪ ‬ﻏﲑ ﳑﻜﻦ ‪ ،‬ﻷﻥﱠ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺘﺼـﻮ‪‬ﺭ (‬
‫ﻣﺸﺒ‪‬ﻪ‪ ‬ﺑﻪ ‪ ،‬ﻭﻟﻴﺲ ﲟﺸﺒ‪‬ﻪ ‪..‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻭﻟﻜﻦ ﺷﺒ‪‬ﻪ ﺍﷲُ ﺑﻪ ﳍﻢ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ) ‪ .. ( 4 öNçlm; tmÎm7ä© `Å3»s9ur‬ﺇﺫﺍﹰ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻠﻔﹼﻘﺔ ﻭﺍﳌﺘﻨﺎﻗﻀﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻣﻦ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﻗﻊ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ﺇﻧﺴﺎﻥ‪ ‬ﺁﺧﺮ ‪ ،‬ﺗﻨﻘﻀﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻭﻻ ﳝﻜﻦ ﺇﻋﺎﺩﺓ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ﻛﻠﻤﺔ ) ©‪ ( tmÎm7ä‬ﺇﱃ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ ﺁﺧﺮ ‪ ،‬ﻛﺎﻟﺬﻱ ﺯ‪‬ﻋﻢ‬
‫ﺃﻧ‪‬ﻪ ﺻ‪‬ﻠﺐ ﺑﺪﻻﹰ ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻷﻥﱠ ﻫﺬﺍ ﺍﻵﺧﺮ ﺍﳌﻔﺘﺮﺽ ﱂ ﳚﺮ ﻟﻪ ﺫﻛﺮ ﰲ ﺍﻟﺴﻴﺎﻕ‬
‫ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻭﻻ ﺣﺘ‪‬ﻰ ﰲ ﺍﻟﻼﺣﻖ ‪..‬‬
‫) ;‪4 öNçlm‬‬ ‫ﺃﻣ‪‬ﺎ ﳏﺎﻭﻻﺕ ﲣﺮﻳﺞ ﺫﻟﻚ ﻛﺎﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﻣ‪‬ﺴﻨﺪ ﺇﱃ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ‬
‫( ‪ ،‬ﲟﻌﲎ ﻭﻟﻜﻦ ﻭﻗﻊ ﳍﻢ ﺍﻟﺸﺒﻪ ‪ ،‬ﺃﻭ ﻛﺎﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻀﻤﲑ ﻣ‪‬ﺴﻨﺪ ﺇﱃ ﺿﻤﲑ ﺍﳌﻘﺘﻮﻝ ‪ ،‬ﰲ‬
 ٦١ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ ﻓﺼﺎﺭ ﺫﻟﻚ ﺍﻟﻐﲑ‬، ‫ﻪ ﻭﻗﻊ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻏﲑﻩ‬‫ﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧ‬‫ﺭﺍﹰ ﺑﺄﻧ‬‫ ﺗﺼﻮ‬، ( çnqè=tFs% $tBur ) ‫ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺴﻌﻔﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ‬‫ ﻫﺬﻩ ﺍﻟﺘﺨﺮﳚﺎﺕ ﻻ ﺗ‬.. ‫ ( ﺇﻟﻴﻪ‬tmÎm7ä© ) ‫ ﻓﺤﺴﻦ ﺇﺳﻨﺎﺩ‬، ‫ﺬﺍ ﺍﻟﻄﺮﻳﻖ‬ ‫ﻣﺬﻛﻮﺭﺍﹰ‬
‫ﻖ ﺍﻟﺼﻨﻊ ﻋﻠﻰ ﺩﻻﻻﺕ ﻫﺬﺍ‬‫ﺴﺒ‬‫ﺭ ﻣ‬‫ ﻭﻫﻲ ﻧﺘﻴﺠﺔ ﻓﺮﺽ ﺗﺼﻮ‬، ‫ﺔ‬‫ﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬‫ﺍﻟﻠﻐﻮﻳ‬
.. ‫ﺍﻟﻨﺺ ﺍﻟﻜﺮﱘ‬
‫ ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻟﻘﻰ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺇﻧﺴﺎﻥ‬، ‫ﺔ ﺍﳌﻠﻔﹼﻘﺔ‬‫ﺔ ﺍﻟﺘﺎﺭﳜﻴ‬‫ﻭﻫﺬﻩ ﺍﻟﻘﺼ‬
: ‫ﻦ ﻓﺴﺎﺩﻫﺎ ﻣﻦ ﺃﻣﺮﻳﻦ‬‫ ﻳﺘﺒﻴ‬، ‫ﺼﻠﹶﺐ ﺑﺪﻻﹰ ﻣﻨﻪ‬‫ﺁﺧﺮ ﻟﻴ‬
‫ ﻭﳌﻌﺮﻓﺔ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬، ‫ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺘﻨﺎﻗﻀﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺗﻨﺎﻗﻀﺎﹰ ﺟﻠﻴﺎﹰ‬.. 
‫ﺘﻪ ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‬‫ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺃﻧﻘﻠﻪ ﲝﺮﻓﻴ‬‫ﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‬
) ‫ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬، ‫ ﻃﺒﺎﻋﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬، ‫ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ‬، ‫ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ‬
: ‫ ﻭﺫﻟﻚ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬، ‫ ( ﻡ‬٢٠٠٥
  ]]
 




 
  
 



‫‪٦٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ‬‬
‫‪‬‬
‫‪ ‬‬
‫‪‬‬
‫‪‬‬
‫‪ ‬‬
‫‪‬‬
‫‪.. [[‬‬
‫‪ .. ‬ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻟﻘﻰ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺇﻧﺴﺎﻥ‪ ‬ﺁﺧﺮ ﻟﻴﺼﻠﺐ‬
‫ﺑﺪﻻﹰ ﻣﻨﻪ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺫﻛﺮﹴ ﻟﺬﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﻣﻨﺎﻗﻀﺔ‬
‫ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﺴﻨﻨﻪ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪ‪‬ﻝ ﻭﻻ ﺗﺘﻐﻴ‪‬ﺮ ‪ ،‬ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺴﻔﺴﻄﺔ ‪ ،‬ﻭﻳ‪‬ﻌﻄﻲ‬
‫ﺣﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﺸﻚ ﲟﺎ ﻳﺮﺍﻩ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ‬
‫ﺍﻟﺸﻚ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ﻛﻠﻤﺔ ) ©‪ ( tmÎm7ä‬ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ‪ ،‬ﲟﻌﲎ ﺷ‪‬ﺒ‪‬ﻪ‬
‫ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ﳍﻢ ‪ ..‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟ ‪ ..‬ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻻ ﺑﺪ‪ ‬ﻣﻦ‬
‫ﻣﻌﺮﻓﺔ ﻣﻌﲎ ﺍﻟﺼﻠﺐ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺩﻻﻻﺕ‪ ‬ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ) ﺻ‪‬ﻠﹶﺐ‪ ( ‬ﺗﻌﲏ ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﺍﻹﻧﺴﺎﻥ‪ ‬ﻭﺗﺜﺒﻴﺘ‪‬ﻪ ﻋﻠﻰ ﺃﺩﺍﺓ‪ ‬ﺛﺎﺑﺘﺔ‪ ‬ﺣﱴ‬
‫ﻳﻨﺘﻘﻞﹶ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ‬ﺍﻷُﺧﺮﻯ ﻣﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﺍﺓ ‪ ..‬ﺃﻱ ﻫﻲ ﺍﳋﺮﻭﺝ‪ ‬ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﳊﻴﺎﺓ‪‬‬
‫ﺍﻷُﺧﺮﻯ ﻣﻦ ﺧﻼﻝﹺ ﺍﻟﻮﺟﻮﺩ‪ ‬ﻋﻠﻰ ﺃﺩﺍﺓ‪ ‬ﺛﺎﺑﺘﺔ‪ ‬ﺻﻠﺒﺔ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ‪ ..‬ﻓﺎﻟﺼﻠﻴﺐ‪ : ‬ﻫ‪‬ﻮ‪ ‬ﺍﻷﺩﺍﺓﹸ ﺍﻟﺜﺎﺑﺘﺔﹸ ﺍﻟﱵ ﳜﺮﺝ‪ ‬ﻣﻦ ﺧﻼﻟ‪‬ﻬﺎ ﺍﳌﺼﻠﻮﺏ‪ ‬ﺇﱃ ﺍﳊﻴـﺎﺓ‪‬‬
‫ﺍﻷﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭﹺ ﻣﻦ ﺍﳌﻌﲎ ﺗ‪‬ﻔﻬﻢ ﺩﻻﻻﺕ‪ ‬ﻣﺸـﺘﻘﹼﺎﺕ ﺍﳉـﺬﺭ ) ﺹ ‪ ،‬ﻝ ‪ ،‬ﺏ ( ﰲ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪٦٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫) ‪`Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur «!$# tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# $uZù=tGs% $¯RÎ) öNÎgÏ9öqs%ur‬‬

‫©‪4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur 4 öNçlm; tmÎm7ä‬‬

‫‪ ] ( $KZŠÉ)tƒ çnqè=tFs% $tBur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٥٧ :‬‬

‫‪Ü=n=óÁãŠsù ã•yzFy$# $¨Br&ur ( #\•ôJyz ¼çm-/u‘ ’Å+ó¡uŠsù $yJä.߉tnr& !$¨Br& Ç`ôfÅb¡9$# ÄÓt<Ås9|Á»tƒ‬‬ ‫)‬
‫‪ ] ( Èb$u‹ÏGøÿtGó¡n@ ÏmŠÏù “Ï%©!$# ã•øBF{$# zÓÅÓè% 4 ¾ÏmÅ™ù&§‘ `ÏB çŽö•©Ü9$# ã@à2ù'tFsù‬ﻳﻮﺳﻒ ‪[ ٤١ :‬‬
‫‪ ..‬ﻭﺍﻟﺼ‪‬ﻠﹾﺐ‪ : ‬ﻫ‪‬ﻮ‪ ‬ﺍﳋﻂﱡ ﺍﻟﺜﺎﺑﺖ‪ ‬ﺍﳊﺎﻣﻞﹸ ﻟﻠﺼﻔﺎﺕ ﺍﳌﺘﻮﺍﺭﺛﺔ ﻣﻦ ﺁﺩﻡ‪ ‬ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ﺇﱃ‬
‫ﺍﻷﺟﺪﺍﺩ ﺇﱃ ﺍﻵﺑﺎﺀ ﺇﱃ ﺍﻷﺑﻨﺎﺀ ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟ‪‬ﻪ‪ ‬ﳜﺮﺝ‪ ‬ﺍﻹﻧﺴﺎﻥﹸ ﺇﱃ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺍﻟﺬﻱ ﻫ‪‬ﻮ‬
‫ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺑﺎﻟﻨﺴﺒﺔ‪ ‬ﳌﺮﺣﻠﺔ ﻣﺎ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ßlã•øƒs† ÇÏÈ 9,Ïù#yŠ &ä!$¨B `ÏB t,Î=äz ÇÎÈ t,Î=äz §NÏB ß`»|¡RM}$# Ì•ÝàYu‹ù=sù‬‬ ‫‪ ..‬ﻓﻔﻲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪¼çms9 $yJsù ÇÒÈ ã•Í¬!#uŽœ£9$# ’n?ö7è? tPöqtƒ ÇÑÈ Ö‘ÏŠ$s)s9 ¾ÏmÏèô_u‘ 4’n?tã ¼çm¯RÎ) ÇÐÈ É=ͬ!#uŽ©I9$#ur É=ù=•Á9$# Èû÷üt/ .`ÏB‬‬

‫) †‪Èû÷üt/ .`ÏB ßlã•øƒs‬‬ ‫‪ ] ( 9ŽÅÀ$tR Ÿwur ;o§qè% `ÏB‬ﺍﻟﻄﺎﺭﻕ ‪ .. [ ١٠ – ٥ :‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺔﹶ ﺍﻟﻜﺮﳝﺔﹶ ‪:‬‬
‫‪ ، ( É=ͬ!#uŽ©I9$#ur É=ù=•Á9$#‬ﺗﻌﲏ ‪ :‬ﳜﺮﺝ‪ ‬ﻣﻦ ﺑﲔﹺ ﺍﳋﻂﱢ ﺍﻟﺜﺎﺑﺖ ﻟﻠﺼﻔﺎﺕ ﺍﻟﻮﺭﺍﺛﻴ‪‬ﺔ ﺍﻟﺬﻱ ﻫ‪‬ﻮ‪) ‬‬
‫‪ ( É=ù=•Á9$#‬ﻭﺍﳌﻤﺘﺪ‪ ‬ﻣﻦ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻴﻪ ‪ ،‬ﻭﺑﲔ ﺍﻟﺼﻔﺎﺕ‪ ‬ﺍﳌﺨﺘﻠﻔﺔ‪ ‬ﺍﳌﻜﺘﺴﺒﺔ‪ ‬ﻭﺍﻟﻄﻔﺮﺍﺕ‬
‫ﺍﻟﻄﺎﺭﺋﺔ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺭﺝ‪ ‬ﳏﻮﺭﹺ ) ‪ ( É=ù=•Á9$#‬ﺍﻟﺬﻱ ﺧﺮﺝ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﻼﻟ‪‬ﻪ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺗ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺑـ ) ‪ ، ( É=ͬ!#uŽ©I9$#ur‬ﺃﻱ ﺑﺎﻟﻀﻌﻒ ﻭﺍﻟﺘﻔﺘ‪‬ﺖ ﻭﻋﺪﻡ ﺍﻟﺜﺒﺎﺕ ‪،‬‬
‫ﻭﺫﻟﻚ ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻹﻧﺴﺎﻥﹸ ﻣﻦ ﳏﻮﺭ ﺍﻟﺼ‪‬ﻠﹾﺐﹺ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺧﻼﻟﻪ ﺇﱃ‬
‫ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﺼ‪‬ﻠﹾﺐ‪ ‬ﻫﻮ ﺍﳋﻂﱡ ﺍﻟﺜﺎﺑﺖ‪ ‬ﺍﳌﻤﺘﺪ‪ ‬ﻣﻦ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ‪،‬‬
‫ﺣﻴﺚﹸ ﳜﺮﺝ‪ ‬ﺍﳌﻮﻟﻮﺩ‪ ‬ﻣﻦ ﺧﻼﻟ‪‬ﻪ ﺇﱃ ﺣﻴﺎﺓ‪ ‬ﺃﹸﺧﺮﻯ ) ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ( ‪ ،‬ﲤﺎﻣﺎﹰ ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﺼﻠﻴﺐ‪ ‬ﺃﺩﺍﺓﹲ‬
‫ﺛﺎﺑﺘﺔﹲ ﳜﺮﺝ‪ ‬ﻣﻦ ﺧﻼﻟ‪‬ﻬﺎ ﺍﳌﺼﻠﻮﺏ‪ ‬ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ‬ﺍﻷُﺧﺮﻯ ‪..‬‬
‫‪٦٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫‪ ..‬ﻭﳌﺎ ﻛﺎﻥ ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ‪ ‬ﺻ‪‬ﻠﹾﺒ‪‬ﻪ‪ ‬ﺍﻟﺬﻱ ﳜﺮﺝ‪ ‬ﻣﻨﻪ ﺃﻭﻻﺩ‪‬ﻩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﺈﻥﱠ ﳌﺨﺘﻠﻒ ﺍﻟﺒﺸﺮﹺ‬
‫ﺃﺻﻼﺑ‪‬ﻬﻢ ﺍﻟﱵ ﺗﻠﺘﻘﻲ ﲨﻴﻌ‪‬ﻬﺎ ﻋﻨﺪ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﱵ ﳜﺮﺝ‪ ‬ﻣﻨﻬﺎ ﺃﻭﻻﺩ‪‬ﻫﻢ ‪..‬‬
‫‪ßN$oYt/ur öNä3çG»n=»yzur öNä3çG»£Jtãur öNà6è?ºuqyzr&ur öNä3è?$oYt/ur öNä3çG»yg¨Bé& öNà6ø‹n=tã ôMtBÌh•ãm‬‬ ‫)‬
‫‪àM»yg¨Bé&ur Ïpyè»|ʧ•9$# šÆÏiB Nà6è?ºuqyzr&ur öNä3oY÷è|Êö‘r& ûÓÉL»©9$# ãNà6çF»yg¨Bé&ur ÏM÷zW{$# ßN$oYt/ur ˈF{$#‬‬

‫‪(#qçRqä3s? öN©9 bÎ*sù £`ÎgÎ/ OçFù=yzyŠ ÓÉL»©9$# ãNä3ͬ!$|¡ÎpS `ÏiB Nà2Í‘qàfãm ’Îû ÓÉL»©9$# ãNà6ç6Í´¯»t/u‘ur öNä3ͬ!$|¡ÎS‬‬

‫‪] ( öNà6Î7»n=ô¹r& ô`ÏB tûïÉ‹©9$# ãNà6ͬ!$oYö/r& ã@Í´¯»n=ymur öNà6ø‹n=tæ yy$oYã_ Ÿxsù ÆÎgÎ/ OçFù=yzyŠ‬‬
‫ﺍﻟﻨﺴﺎﺀ ‪[ ٢٣ :‬‬
‫‪ ..‬ﻭﰲ ﺣﲔ ﺃﻥﱠ ﺩﻻﻻﺕ ﺟﺬﺭ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ) ﺻ‪‬ﻠﹶﺐ‪ ( ‬ﺗﻌﲏ ﺍﳌﻮﺕ‪ ‬ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺩﻭﻥ‬
‫ﺗﺄﺛﲑﹴ ﺧﺎﺭﺟﻲ ‪ ،‬ﲟﻌﲎ ‪ :‬ﺃﻥﱠ ﺍﻟﺼﻠﻴﺐ‪ ‬ﻛﺎﻥ ﺍﻟﺒﺪﺍﻳﺔﹶ ﻟ‪‬ﻠﺨﺮﻭﺝﹺ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﻤﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬
‫ﻳﺒﺪﺃﹸ ﺍﳌﺼﻠﻮﺏ‪ ‬ﺧﺮﻭﺟ‪‬ﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﳓﻮ ﺍﻵﺧﺮﺓ ‪ ،‬ﻻ ﻗﺒﻞ ﺫﻟﻚ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﻣﺆ‪‬ﺛﱢﺮﹴ ﺧﺎﺭﺟﻲ‪‬‬
‫ﻣ‪‬ﻔﺘ‪‬ﻌ‪‬ﻞ ‪ ..‬ﰲ ﺍﻟﻮﻗﺖ‪ ‬ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﻟﻔﻌﻞ ﺍﻟﺮﺑﺎﻋﻲ ) ﺻ‪‬ﻠﱠﺐ‪ ، ( ‬ﺗﻌﲏ ﺍﺑﺘﺪﺍﺀَ‬
‫ﻣ‪‬ﻘﺪ‪‬ﻣﺎﺕ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻟﻮﺿﻊﹺ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺬﻳﺐ ﻭﻓﻌﻞ ﻣ‪‬ﻘﺪ‪‬ﻣﺎﺕ‬
‫ﺍﻟﻘﺘﻞ ‪ ،‬ﰒﱠ ﻳﺄﰐ ﺍﻟﺼﻠﻴﺐ‪ ‬ﻟﻴﻜﻮﻥﹶ ﺍﻟﻨﻬﺎﻳﺔﹶ ﻟﻠﻤﺼﻠﻮﺏ ‪ ،‬ﺣﻴﺚ ﳜﺮﺝ ﺍﳌﺼﻠﻮﺏ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﻦ‬
‫ﺧﻼﻝﹺ ﻫﺬﺍ ﺍﻟﺼﻠﻴﺐ ﻧﺘﻴﺠﺔﹶ ﺃﻓﻌﺎﻝ ﺍﻟﺘﻌﺬﻳﺐ ﺍﻟﱵ ﺗﻌﺮ‪‬ﺽ‪ ‬ﳍﺎ ﻗﺒﻞ ﺍﻟﺼﻠﺐ ‪ ،‬ﺇﺿﺎﻓﺔﹰ ﻟﻮﺿﻌ‪‬ﻪ ﻋﻠﻰ‬
‫ﺍﻟﺼﻠﻴﺐ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ﻭﺍﺻﻔﺎﹰ ﻗﻮﻝﹶ ﻓﺮﻋﻮﻥ ﻟﻠﺴﺤﺮﺓ ‪:‬‬
‫) {_‪ ] ( šúüÏèuKô_r& öNä3¨Zt7Ïk=|¹_{ §NèO 7#»n=Åz ô`ÏiB Nä3n=ã_ö‘r&ur öNä3tƒÏ‰÷ƒr& £`yèÏeÜs%‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫‪[ ١٢٤‬‬
‫‪ ..‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( öNä3¨Zt7Ïk=|¹_{ ) :‬ﺗﻌﲏ ﺍﻟﻮﺿﻊ‪ ‬ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺑﻌﺪ ﻗﻄﻊ ﺍﻷﻳﺪﻱ‬
‫ﻭﺍﻷﺭﺟﻞ ﻣﻦ ﺧﻼﻑ ‪ ،‬ﻓﺎﳌﻮﺕ‪ ‬ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﻫﻮ ﺑﺴﺒﺐ ﻗﻄﻊﹺ ﺍﻷﻳﺪﻱ‬
‫ﻭﺍﻷﺭﺟﻞ ﻣﻦ ﺧﻼﻑ ﻭﻣﻦ ﰒﹼ ﺑﺴﺒﺐﹺ ﺍﻟﺘﺮﻙ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺣﱴ ﺍﳌﻮﺕ ‪ ..‬ﻭﺍﻵﻳﺘﺎﻥ ﺍﻟﻜﺮﳝﺘﺎﻥ‬
‫ﺍﻟﺘﺎﻟﻴﺘﺎﻥ ﺗ‪‬ﺆﻛﱢﺪﺍﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪:‬‬
٦٥ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

( t•ósÅb¡9$# ãNä3yJ¯=tæ “Ï%©!$# ãNä.玕Î6s3s9 ¼çm¯RÎ) ( öNä3s9 tbsŒ#uä ÷br& Ÿ@ö6s% ¼çms9 ÷LäêZtB#uä tA$s% )
!$oY•ƒr& £`ßJn=÷ètGs9ur È@÷‚¨Z9$# Æírä‹ã` ’Îû öNä3¨Yt7Ïk=|¹_{ur 7#»n=Åz ô`ÏiB /ä3n=ã_ö‘r&ur öNä3tƒÏ‰÷ƒr& ÆyèÏeÜs%_|sù

[ ٧١ : ‫ ( ] ﻃﻪ‬4’s+ö/r&ur $\/#x‹tã ‘‰x©r&

t$öq|¡n=sù t•ósÅb¡9$# ãNä3yJ¯=tæ “Ï%©!$# ãNä.玕Î6s3s9 ¼çm¯RÎ) ( öNä3s9 tbsŒ#uä ÷br& Ÿ@ö6s% ¼çms9 óOçGYtB#uä tA$s% )

[ ٤٩ :‫ ( ]ﺍﻟﺸﻌﺮﺍﺀ‬šúüÏèuHødr& öNä3¨Yt7Ïk=|¹_{ur 7#»n=Åz ô`ÏiB /ä3n=ã_ö‘r&ur ôMä3tƒÏ‰÷ƒr& £`yèÏeÜs%_{ 4 tbqçHs>÷ès?

È@÷‚¨Z9$# Æírä‹ã` ’Îû öNä3¨Yt7Ïk=|¹_{ur ) ‫ﺔ‬‫ ( ﰲ ﺳﻮﺭﺓ ﻃﻪ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬٧١ ) ‫ﻭﰲ ﺍﻵﻳﺔ‬
‫’ ( ﺃﻥ ﺗﻜﻮﻥ‬Îû ) ‫ ﻭﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ‬، ( ‫’ ( ﻭﻟﻴﺲ ﻛﻠﻤﺔ ) ﻋﻠﻰ‬Îû ) ‫( ﻭﺫﻟﻚ ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ‬
‫ﺩ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫ ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺼﻠﺐ ﻻ ﻳﻌﲏ ﳎﺮ‬، ( ‫ﲟﻌﲎ ﻛﻠﻤﺔ ) ﻋﻠﻰ‬
( È@÷‚¨Z9$# Æírä‹ã` ’Îû öNä3¨Yt7Ïk=|¹_{ur ) ‫ﺔ‬‫ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﻤﺎ ﻳﻌﲏ ﺍﳌﻮﺕ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫ﺇﻧ‬
’Îû ) ‫ﻢ ﳏﺎﻃﲔ ﰲ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ‬‫ ( ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻛﻮ‬öNä3¨Yt7Ïk=|¹_{ur ) ‫ﺗﻌﲏ ﺍﳌﻮﺕ ﺻﻠﺒﺎﹰ‬
.. ( È@÷‚¨Z9$# Æírä‹ã`
: ‫ﻪ ﺗﻌﺎﱃ‬‫( ( ﰲ ﻗﻮﻟ‬#þqç6¯=|Áム) ‫ﻭﰲ ﺫﺍﺕ ﺍﻟﺴﻴﺎﻕ ﻧﻔﻬﻢ ﻛﻠﻤﺔﹶ‬
÷rr& (#þqè=-Gs)ムbr& #·Š$|¡sù ÇÚö‘F{$# ’Îû tböqyèó¡tƒur ¼ã&s!qß™u‘ur ©!$# tbqç/Í‘$ptä† tûïÏ%©!$# (#ätÂt“y_ $yJ¯RÎ) )
óOßgs9 š•Ï9ºsŒ 4 ÇÚö‘F{$# šÆÏB (#öqxÿYム÷rr& A#»n=Åz ô`ÏiB Nßgè=ã_ö‘r&ur óOÎgƒÏ‰÷ƒr& yì©Üs)è? ÷rr& (#þqç6¯=|Áãƒ

[ ٣٣ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬íOŠÏàtã ë>#x‹tã Íot•ÅzFy$# ’Îû óOßgs9ur ( $u‹÷R‘‰9$# ’Îû Ó“÷“Åz

‫ ﺍﻟﺼﻠﻴ ﹺ‬‫ ( ﻣﻌﲎ ﻛﻮﻥ‬‫ﻠﹶﺐ‬‫ ﻭﻫﻜﺬﺍ ﻓﻔﻲ ﺣﲔ ﲢﻤﻞ ﺩﻻﻻﺕ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ) ﺻ‬..
‫ﺐ‬
‫ ( ﲢﻤﻞ‬‫ﻠﱠﺐ‬‫ ﻓﺈﻥﱠ ﺩﻻﻻﺕ ﺍﻟﻔﻌﻞ ﺍﻟﺮﺑﺎﻋﻲ ) ﺻ‬، ‫ﺑﺪﺍﻳﺔﹶ ﺧﺮﻭﺝﹺ ﺍﳌﺼﻠﻮﺏ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‬
‫ﻣﺎﺕ ﻣﻮﺕ‬‫ﻘﺪ‬‫ ﻷﻥﱠ ﻣ‬، ‫ﺎﻳﺔﹶ ﺧﺮﻭﺝﹺ ﺍﳌﺼﻠﻮﺏ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‬ ‫ﺐ‬ ‫ ﺍﻟﺼﻠﻴ ﹺ‬‫ﻣﻌﲎ ﻛﻮﻥ‬
‫ﻱ ﺇﱃ ﺍﳌﻮﺕ ﻗﺒﻞ ﺍﻟﻮﺿﻊ ﻋﻠﻰ‬‫ﻮﺩ‬‫ﺍﳌﺼﻠﻮﺏ ﻛﺎﻧﺖ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺬﻳﺐ ﻭﻓﻌﻞ ﻛﻞﱢ ﻣﺎ ﻳ‬
.. ‫ﺍﻟﺼﻠﻴﺐ‬
‫‪٦٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﻭﺣﺎﺻﻞ ﺍﻷﻣﺮ ﺃﻥﱠ ﺍﻟﺼﻠﺐ ﻳﻌﲏ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﳎﺮ‪‬ﺩ ﺍﻟﻮﺿﻊ ﻋﻠﻰ‬
‫ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﻓﺎﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﻟﱰﻭﻝ ﻋﻨﻪ ﺩﻭﻥ ﺍﳌﻮﺕ ﻋﻠﻴﻪ ‪ ،‬ﻻ ﻳﻌﲏ ﺻﻠﺒﺎﹰ ﻭﻻ ﺑﺄﻱ‪‬‬
‫ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur‬ﺗﻨﻔـﻲ ﻋـﻦ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻘﺘﻞ ‪ ،‬ﻭﺗﻨﻔﻲ ﻋﻨﻪ ﺍﻟﺼﻠﺐ ‪ ،‬ﻭﺗﺆﻛﹼﺪ ﺗﺸﺒﻴﻪ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘـﻞ ﳍـﻢ ‪..‬‬
‫ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟ ‪..‬‬
‫‪ ..‬ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺵ ‪ ،‬ﺏ ‪ ،‬ﻫـ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﺭﺅﻳﺔ ﻇﺎﻫﺮﹴ ﳐﺎﻟﻒ‪‬‬
‫ﻟﺒﺎﻃﻦ ﺍﳌﺮﺋﻲ ﻭﺣﻘﻴﻘﺘﻪ ‪ ،‬ﻭﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﺍﺧﺘﻼﻁ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ ‪ ،‬ﻣﻊ ﺃﻥﱠ‬
‫‪t•s)t6ø9$# ¨bÎ) }‘Ïd $tB $uZ©9 ûÎiüt7ムy7-/u‘ $uZs9 äí÷Š$# (#qä9$s%‬‬ ‫ﳍﺎ ﻭﺟﻬﺎﹰ ﻇﺎﻫﺮﺍﹰ ‪ ..‬ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫?‪ ] ( $uZøŠn=tã tmt7»t±s‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٧٠ :‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻷﻣﺮ ﻗﺪ ﺍﺧﺘﻠﻂ ﻋﻠﻴﻬﻢ ﻓﻠﻢ ﻳﻌﻮﺩﻭﺍ ﻳﺪﺭﻛﻮﺍ ﺣﻘﻴﻘﺔ‬
‫‪$pk÷]ÏB (#qè%Η①$yJ¯=à2‬‬ ‫ﺍﻟﺒﻘﺮﺓ ﺍﳌﻄﻠﻮﺑﺔ ‪ ،‬ﻣﻊ ﺃﻥﱠ ﺍﻟﺒﻘﺮ ﻇﺎﻫﺮ‪ ‬ﺃﻣﺎﻣﻬﻢ ‪ ..‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ ] ( ( $YgÎ7»t±tFãB ¾ÏmÎ/ (#qè?é&ur ( ã@ö6s% `ÏB $oYø%Η①“Ï%©!$# #x‹»yd (#qä9$s%‬ﺍﻟﺒﻘﺮﺓ ‪، [ ٢٥ :‬‬ ‫‪$]%ø—Íh‘ ;ot•yJrO `ÏB‬‬

‫ﺗﻌﲏ ﺃﻥﱠ ﻇﺎﻫﺮ ﺫﻟﻚ ﺍﻟﺮﺯﻕ ﻣﺘﻤﺎﺛﻞﹲ ﻣﻊ ﺃﻥﱠ ﺣﻘﻴﻘﺔﹶ ﻃﻌﻤﻪ ﳐﺘﻠﻔﺔ ‪ ،‬ﺃﻱ ﻳﺮﻭﻥ ﻇﺎﻫﺮﺍﹰ ﳐﺘﻠﻔﺎﹰ ﻋﻦ‬
‫ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﺍﻋﺘﻘﺪﻭﻩ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur ) :‬‬
‫] ﺍﻟﻨﺴﺎﺀ ‪ ، [ ١٥٧ :‬ﻓﻬﻲ ﺗﻌﲏ ﺃﻥﱠ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ﺷ‪‬ﺒ‪‬ﻪ ﳍﻢ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﻢ ﺭﺃﻭﺍ ﻇﺎﻫﺮﺍﹰ ﻳ‪‬ﻮﻫﻢ‬
‫ﺑﺎﻟﺼﻠﺐ ‪ ،‬ﻣﻊ ﺃﻥﱠ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﺑﺎﻃﻨﻪ ﻏﲑ ﺫﻟﻚ ‪..‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺒﻪ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻬﻢ ‪ ،‬ﻭﻫﻮ ﺗﻮﻫ‪‬ﻢ ﺍﻋﺘﻘﺪﻭﻩ ‪ ،‬ﻛـﺎﻥ ﺍﻟﻔﻌـﻞ ) ©‪( tmÎm7ä‬‬
‫ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ‪ ...‬ﺇﺫﺍﹰ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰎﱠ ﻭﺿﻌﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃﻧ‪‬ـﻪ‬
‫ﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﲟﻌﲎ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻧ‪‬ﻪ ﺻﻠﺐ ﻭﻗﹸﺘﻞ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺷ‪‬ﺒ‪‬ﻪ ﳍﻢ ‪ ،‬ﻭﻟﻜﻦ‪‬‬
‫ﺍﳊﻘﻴﻘﺔ ﺃﻧ‪‬ﻪ ﺃﻧﺰﻝ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺣﻴ‪‬ﺎﹰ ﱂ ﻳﻔﺎﺭﻕ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳ‪‬ﺼﻠﺐ ﻭﱂ ﻳ‪‬ﻘﺘ‪‬ﻞ ‪..‬‬
‫‪٦٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬

‫ﺇﺫﺍﹰ ﻇﺎﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻧ‪‬ﻪ ﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ﻣﻦ ﻋﻠﻴﻪ ( ‪،‬‬
‫ﳜﺎﻟﻒ ﺑﺎﻃﻨﻬﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ ) ﻋﺪﻡ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﻟﱰﻭﻝ ﻋﻨﻪ ﺣﻴ‪‬ﺎﹰ ( ‪ ،‬ﻣـﻊ ﺍﻟﻌﻠـﻢ ﺃ ﱠﻥ‬
‫ﺍﻟﺼﻠﺐ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ﻻ ﻳﻌﲏ ﳎﺮ‪‬ﺩ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺍﳌﻮﺕ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ‪..‬‬
‫ﻭﻫﺬﻩ ﻫﻮ ﻋﲔ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur‬‬
‫ﻭﺗﻜﻤﻠﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺫﺍ‪‬ﺎ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫) ‪$tBur 4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur‬‬

‫‪( $KZŠÉ)tƒ çnqè=tFs%‬‬

‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺼﻴﺎﻏﺔ ﺍﳊﺮﻓﻴ‪‬ﺔ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻣـﻊ ﻓـﺮﺽ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺃﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻰ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻻ ﻳﺰﻳﺪﻧﺎ ﺇﻻﱠ ﺍﺑﺘﻌﺎﺩﺍﹰ ﻋﻦ ﺣﻘﻴﻘـﺔ ﺩﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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 ‫‪ ‬‬

‫‪ ..‬ﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﻭﺟﻮﺩﻧﺎ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ؟ ‪ ..‬ﻭﻫﻞ ﻟﻨﺎ ﻣﻦ ﺍﺧﺘﻴﺎﺭﹴ ﰲ ﳎﻴﺌﻨـﺎ ﺇﱃ‬
‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ؟ ‪ ..‬ﻭﻣﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻭﺟﻮﺩﻧﺎ ﻭﻭﺟﻮﺩ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ؟ ‪ ..‬ﻫﺬﻩ ﺍﻷﺳـﺌﻠﺔ‬
‫ﻣﻮﺟﻮﺩﺓﹲ ﰲ ﻛﻞﱢ ﻧﻔﺲﹴ ‪ ،‬ﻭﺃﺟﻮﺑﺘﻬﺎ ﲣﺘﻠﻒ ﺣﺴﺐ ﺩﺭﺟﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻵﻳﺎﺕ ﻛﺘـﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﺬﺍ‪‬ﺎ ﻛﺬﺍﺕ‪ ‬ﳎﺮ‪‬ﺩﺓ‪ ‬ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ‪ ،‬ﻭﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴ‪‬ـﺔ‬
‫ﺣﻮﻝ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻤ‪‬ﻬﺎ ﺟﺴﺪ‪‬ﻧﺎ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧ‪‬ﻨﺎ ) ﻛﺄﻧﻔﺲﹴ ﳎﺮ‪‬ﺩﺓ‪ ‬ﻋﻦ ﻫـﺬﺍ ﺍﻟﻌـﺎﱂ ﺍﳌـﺎﺩ‪‬ﻱ (‬
‫ﻣﻮﺟﻮﺩﻭﻥ ﻗﺒﻞ ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ) ﺁﺩﻡ ﺍﻟـﻨﻔﺲ ﻭﺍﳉﺴـﺪ ( ‪ ،‬ﻭﺃﻥﹼ‬
‫ﻭﺟﻮﺩﻧﺎ – ﺁﻧﺬﺍﻙ – ﻭﺟﻮﺩ‪ ‬ﻋﺎﻗﻞﹲ ‪..‬‬
‫)‪$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ‬‬ ‫)‬
‫‪tûüÉ)Ïÿ»uZßJø9$# ª!$# z>Éj‹yèã‹Ïj9 ÇÐËÈ Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur‬‬

‫‪3 ÏM»oYÏB÷sßJø9$#ur tûüÏZÏB÷sßJø9$# ’n?tã ª!$# z>qçGtƒur ÏM»x.ÎŽô³ßJø9$#ur šúüÅ2ÎŽô³ßJø9$#ur ÏM»s)Ïÿ»oYßJø9$#ur‬‬

‫‪ ] ( $JJŠÏm§‘ #Y‘qàÿxî ª!$# tb%x.ur‬ﺍﻷﺣﺰﺍﺏ ‪[ ٧٣ – ٧٢ :‬‬

‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﺮﺽ ﺍﻷﻣﺎﻧـﺔ ﻋﻠـﻰ ﺍﻟﺴـﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ – ﻋﺮﺿﺎﹰ ﻏﲑ‪ ‬ﺇﺟﺒﺎﺭﻱ‪ – ‬ﺑﻐﻴﺔ ﲪﻠﻬﺎ ‪ ..‬ﻭﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻌﺮﺽ‪‬‬
‫– ﻏﲑ ﺍﻹﺟﺒﺎﺭﻱ – ﺑﻐﻴﺔ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻫ‪‬ﻮ ﻗﻮﻟﹸﻪ ﺗﻌـﺎﱃ ) ‪.. ( $pks]ù=ÏJøts† br& šú÷üt/r'sù‬‬
‫ﻓﻤﺎ ﻫﻲ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ؟ ‪..‬‬
 ‫‪٧٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﻻ ﺷﻚ‪ ‬ﺃﻥﹼ ﺍﻷﻣﺎﻧﺔ ﺗﻌﲏ ﺍﻟﺘﻜﻠﻴﻒ ﰲ ﺍﻻﺋﺘﻤﺎﻥ ﻋﻠﻰ ﺷﻲﺀٍ ‪ ،‬ﻓﻤﻦ ﻳ‪‬ﺆﺗ‪‬ﻤ‪‬ﻦ ﻋﻠـﻰ‬
‫ﺷﻲﺀٍ ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳ‪‬ﻮﺿ‪‬ﻊ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻭﺃﻥ ﳝﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻷﻣﺎﻧـﺔ ‪،‬‬
‫ﻭﻋﻠﻰ ﺗﺄﺩﻳﺘﻬﺎ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪..‬‬
‫‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ ) ‪ ، ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur‬ﻳﺒـﻴ‪‬ﻦ ﻟﻨـﺎ‬
‫ﻣﺴﺄﻟﺘﲔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪:‬‬
‫‪ – ١‬ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥﹶ ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﺼﺪ‪‬ﻯ ﳊﻤﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ‪..‬‬
‫‪ – ٢‬ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥﹶ ﻛﺎﻥ ﺑﺎﺧﺘﻴﺎﺭﻩ ﳊﻤﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﻇﺎﳌﺎﹰ ﻟﻨﻔﺴﻪ ‪ ،‬ﻭﺟﺎﻫﻼﹰ ﲝﻘﻴﻘﺔ‪‬‬
‫ﻧﻔﺴِﻪ ﻭﲟﺎ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﻣﻦ ﲪﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷُﺧـﺮﻯ ﱂ ﺗﻜـﻦ‬
‫ﺟﺎﻫﻠﺔﹰ ﺑﺬﻟﻚ ﺟﻬﻞﹶ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻓﻤﺎﺫﺍ ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﺫﻟﻚ ؟ ‪..‬‬
‫‪ ..‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻮﺩ‪ ‬ﺇﱃ ﻣﺮﺣﻠﺔ ﻋﺮﺽ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻭﻧﻘﺎﺭﻥﹶ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ) ﻗﺒـﻞ‬
‫ﺣﻠﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﺟﺴﺪﻩ ( ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻷُﺧﺮﻯ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﺗﻠﻚ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﱂ ﺗﻈﻠﻢ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺟﺎﻫﻠﺔﹰ ﺑﻌﻮﺍﻗﺐ ﲪﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻛﻤـﺎ‬
‫ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫‪ ..‬ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓﹰ – ﺁﻧﺬﺍﻙ – ﻳ‪‬ﻤﻜﻨﻨﺎ ﺗﺼﻨﻴﻔﻬﺎ – ﻣﻦ ﺯﺍﻭﻳﺔ‬
‫ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﻭﺍﳉﺰﺋﻴ‪‬ﺎﺕ – ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ‪:‬‬
‫] ‪ – [ ١‬ﻛﺎﺋﻨﺎﺕ ﻏﲑ ﻣﺪﺭﻛﺔ ﻻ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﻭﻻ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻛﺎﳉﻤﺎﺩ ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﻻ ﲤﻠﻚ ﺇﺭﺍﺩﺓ ﻭﻻ ﻣﺸﻴﺌﺔ ‪..‬‬
‫] ‪ – [ ٢‬ﻛﺎﺋﻨﺎﺕ ﻣﺪﺭﻛﺔ ﻓﻘﻂ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﻏﲑ ﻣﺪﺭﻛﺔ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻛﺎﻟﺒﻬﺎﺋﻢ‬
‫‪ ،‬ﻓﺘﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻣﻦ ﻃﻌﺎﻡﹴ ﻭﻣﺎ ﲤﻠﻴﻪ ﻋﻠﻴﻬﺎ ﻏﺮﻳﺰ‪‬ﺎ ‪ ،‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ‬
‫ﺗﻨﺘﺞ ﻋﻦ ﺍﻟﺘﻔﻜﹼﺮ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ..‬ﻭﻟـﺬﻟﻚ ﻻ ﲤﻠـﻚ ﺇﺭﺍﺩﺓ ﻭﻻ ﻣﺸـﻴﺌﺔ ‪،‬‬
‫ﻓﺎﳌﺸﻴﺌﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻬﺎ ﺗﻔﺎﻋﻞﹲ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﺇﻻﹼ ﺃﻧ‪‬ﻬﺎ ﻣﺴﺒﻮﻗﺔ ﺑـﺈﺭﺍﺩﺓ ﺗﻮﺟ‪‬ﻬﻬـﺎ‬
‫ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ‪ ،‬ﻭﺍﻟﺒﻬﺎﺋﻢ ﺗﻔﺘﻘﺪ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ‪..‬‬
 ‫‪٧١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫] ‪ – [ ٣‬ﻛﺎﺋﻨﺎﺕ ﺗﺪﺭﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺇﺩﺭﺍﻛﺎﹰ ﺣﻘﹼﺎﹰ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ ‪..‬‬

‫ﻛﺎﳌﻼﺋﻜﺔ ﺍﻟﱵ ﺗﻌﺒﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺗﻌﺼﻴﻪ ﺃﺑﺪﺍﹰ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻣﻦ ﺻـﻔﺎﺕ‪‬‬
‫ﻟﻸﺷﻴﺎﺀ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺴﺄﻟﺔ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﳌﻼﺋﻜﺔ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﺣﻴﻨﻤـﺎ‬
‫ﺻﻮ‪‬ﺭ ﻟﻨﺎ ﻋﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺷﻴﺎﺀ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻭﻃﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﺒﺌـﻮﻩ ﺑﺄﲰﺎﺋﻬـﺎ ‪،‬‬
‫ﻭﻛﻴﻒ ﺃﻥﹼ ﺍﳌﻼﺋﻜﺔ ﻋﺠﺰﺕ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﻻ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺇﺩﺭﺍﻙ ﺍﳌﻼﺋﻜﺔ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﺇﺩﺭﺍﻛﺎﹰ ﺣﻘﹼﺎﹰ ‪ ،‬ﻭﻻ ﺗﻌﺼﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ‪ ،‬ﻭﻻ‬
‫ﺗﻔﻌﻞ ﺇﻻﹼ ﻣﺎ ﻳﺄﻣﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻓﺈﻥﹼ ﺇﺭﺍﺩ‪‬ﺎ ﻣﺘﻀﻤ‪‬ﻨﻪ‪ ‬ﺿـﻤﻦ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻭﻻ‬
‫ﲣﺮﺝ ﺃﺑﺪﺍﹰ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫] ‪ – [ ٤‬ﻛﺎﺋﻨﺎﺕ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺗﻔﺎﻋﻼﹰ ﻳﺘﺄﺭﺟﺢ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ، ‬ﻭﺗﻄﱠﻠﻊ‪‬‬
‫ﺍﻃﹼﻼﻋﺎﹰ ﻋﻠﻰ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻓﺘﻌﺮﻑ ﺻﻔﺎ‪‬ﺎ ﺩﻭﻥ ﺃﻥ ﺗﺪﺭﻛﻬﺎ ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﺗﻌﻴﺶ‪ ‬ﰲ ﺳﺎﺣﺔ‬
‫ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻛﻌﺎﱂ ﺍﳉﻦ‪ ‬ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻟﺬﻟﻚ ﲤﻠﻚ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨـﺎﺕ ﺇﺭﺍﺩﺓ‬
‫ﺩﻭﻥ ﺃﻥ ﲤﻠﻚ ﻣﺸﻴﺌﺔ ‪..‬‬
‫ﺻﺤﻴﺢ‪ ‬ﺃﻥﹼ ﺍﻟﻨﺎﺭ‪ ‬ﻟﻴﺴﺖ ﻛﺎﳌﺎﺩ‪‬ﺓ ﺍﻟﺜﻘﻴﻠﺔ ﺍﻟﱵ ﺗﺘﻜﻮ‪‬ﻥ ﻣﻨﻬﺎ ﺃﺟﺴـﺎﺩ‪‬ﻧﺎ ‪ ،‬ﻟﻜﻨ‪‬ﻬـﺎ ﰲ‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﻃﺎﻗﺔ ‪ ،‬ﻭﻳ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻬﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﻣﺎ ﳚﻌﻞ ﺍﳉﺎﻥﹼ ﻣﻄﹼﻠﻌﺎﹰ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ‪،‬‬
‫ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﻘﺮ‪ ‬ﰲ ﻋﺎﳌﻬﺎ ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﻳ‪‬ﺪﺭﻙ‪ – ‬ﺇﺩﺭﺍﻙ ﻳﻘﲔ – ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ـﺔ‬
‫ﺍﻟﱵ ﻧ‪‬ﺪﺭﻛﻬﺎ ﳓﻦ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫] ‪ – [ ٥‬ﻛﺎﺋﻨﺎﺕ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺩﻭﻥ ﺃﻱ‪ ‬ﻋﻠﻢﹴ ﺃﻭ ﺇﺩﺭﺍﻙ‪ ‬ﺃﻭ ﺍﻃﹼﻼﻉﹴ ﻋﻠـﻰ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﻫﻲ ﺍﻷﻧﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳌﺎﺩ‪‬ﺓ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ) ﺍﻟﱵ ﺍﺧﺘﺎﺭﺕ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ( ﻟﻠﻜﻠﻴ‪‬ﺎﺕ‬
‫) ﺇﺩﺭﺍﻛﺎﹰ ﻟﻴﺲ ﻛﺎﻣﻼﹰ ﻛﺈﺩﺭﺍﻙ ﺍﳌﻼﺋﻜﺔ ( ‪ ،‬ﺩﻭﻥ ﺇﺩﺭﺍﻛﻬـﺎ ﻟﻠﺠﺰﺋﻴ‪‬ـﺎﺕ ﺍﻟـﱵ ﺳـﻴﺘﻢ‪‬‬
‫ﺍﻻﻣﺘﺤﺎﻥ ﰲ ﺳﺎﺣﺘﻬﺎ ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﻧﻄﻠﻘﺖ ﻣﻨﻪ ﰲ ﺍﺧﺘﻴﺎﺭﻫﺎ ﳊﻤﻞ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻫـﻮ ﺍﳉﻬـﻞ‬
‫ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ) ﺍﻟﻨﻔﺲ ( ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻭﻫﻮ ﻣـﺎ ﺟـﺮ‪‬‬
‫ﺍﻹﻧﺴﺎﻥﹸ ﺑﻪ ﺍﻟﻈﻠﻢ‪ ‬ﻋﻠﻰ ﻧﻔﺴﻪ ‪ ،‬ﺣﻴﻨﻤﺎ ﺃﺧﻄﺄ ﺑﺘﻘﺪﻳﺮﻩ ﻭﺍﻋﺘﻘﺪ ﺃﻥﹼ ﺍﻣﺘﻼﻛﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠـﻰ‬
‫ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ‪ ،‬ﺳﻴﺆﺩ‪‬ﻱ – ﺣﺘﻤﺎﹰ – ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٧٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﻓﺎﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ﻫﻲ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﰎﹼ ﺍﻣﺘﻼﻙ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺍﻟﺘﻔﺎﻋﻞ‬
‫ﻣﻌﻬﺎ ﺑﺈﺭﺍﺩﺓ‪ ‬ﻣﺴﺘﻘﻠﹼﺔ‪ ، ‬ﺃﻥ ﻳﻘﻮﻡ‪ ‬ﺍﳌﺆﺗ‪‬ﻤ‪‬ﻦ‪ ‬ﺑﺪﻓﻌﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻥ ﻳﻨﻄﻠﻖ‪‬‬
‫ﻣﻦ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺇﱃ ﻛﻠﻴ‪‬ﺎﺕ‪ ‬ﻻ ﲣﺮﺝ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺃﻱ ﺇﺫﺍ ﺳ‪‬ﺨ‪‬ﺮ‪‬ﺕ ﺍﳌﺸﻴﺌﺔ‬
‫ﺑﲔ ﻳﺪﻱ ﺍﳌﹸﻤﺘ‪‬ﺤ‪‬ﻦ ﺃﻻﹼ ﻳﻌﻤﻞ ‪‬ﺎ ﺇﻻﹼ ﻭﻓﻖ ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺫﻟﻚ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ – ﻭﺑﻌﺪ ﺃﻥ ﺍﺧﺘﺎﺭ ﺍﻹﻧﺴﺎﻥﹸ ) ﺍﻟـﻨﻔﺲ ( ﲪـﻞﹶ‬
‫ﺍﻷﻣﺎﻧﺔ – ﺃﺧﺬﹶ ﺍﻟﻌﻬﺪ‪ ‬ﻭﺍﳌﻴﺜﺎﻕ ﻣﻦ ﲨﻴﻊ ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﺑﺄﻧ‪‬ﻪ ﺳﻴ‪‬ﱰﻝ ﺍﻟﺒﺸﺮ‪ ‬ﺇﱃ ﻋـﺎﱂ‬
‫ﺍﳌﺸﻴﺌﺔ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ‪ ،‬ﻟﻴﻤﺘﺤﻨﻬﻢ ﻋﱪ ﺃﺟﺴﺎﺩ‪ ‬ﻣﺎﺩ‪‬ﻳ‪‬ﺔ‪ ، ‬ﻳﺘﻮﺍﻟﺪﻭﻥ ‪‬ﺎ ﻣـﻦ ﻇﻬـﻮﺭ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ‪ ،‬ﻭﺃﻥﹼ ﻏﺮﻗﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻭﰲ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﳚـﺐ‬
‫ﺃﻻﹼ ﳚﻌﻠﻬﻢ ﰲ ﻏﻔﻠﺔ‪ ‬ﻋﻦ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﰎﹼ ﺗﻌﻬ‪‬ﺪ‪‬ﻫ‪‬ﻢ ﲝﻤﻠﻬﺎ ‪..‬‬
‫‪öNÍkŦàÿRr& #’n?tã öNèdy‰pkô-r&ur öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)ur‬‬ ‫)‬
‫&‪#x‹»yd ô`tã $¨Zà2 $¯RÎ) ÏpyJ»uŠÉ)ø9$# tPöqtƒ (#qä9qà)s? cr& ¡ !$tRô‰Îgx© ¡ 4’n?t/ (#qä9$s% ( öNä3În/t•Î/ àMó¡s9r‬‬

‫‪$uZä3Î=ökçJsùr& ( öNÏdω÷èt/ .`ÏiB Zp-ƒÍh‘èŒ $¨Zà2ur ã@ö7s% `ÏB $tRät!$t/#uä x8sŽõ°r& !$oÿ©VÎ) (#þqä9qà)s? ÷rr& ÇÊÐËÈ tû,Î#Ïÿ»xî‬‬

‫‪ ] ( šcqãèÅ_ö•tƒ öNßg¯=yès9ur ÏM»tƒFy$# ã@Å_ÁxÿçR y7Ï9ºx‹x.ur ÇÊÐÌÈ tbqè=ÏÜö7ßJø9$# Ÿ@yèsù $oÿÏ3‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫‪[ ١٧٤ – ١٧٢‬‬
‫‪ ..‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‪ ، ( öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)ur‬ﻭﱂ‬
‫ﻳﻘﻞ ) ﻭﺇﺫ ﺃﺧﺬ ﺭﺑ‪‬ﻚ ﻣﻦ ﺁﺩﻡ ﻣﻦ ﻇﻬﺮﻩ ﺫﺭﻳ‪‬ﺘﻪ ( ‪ ..‬ﻓﺎﻟﻈﻬﻮﺭ‪ ‬ﻇﻬـﻮﺭ‪ ‬ﺑـﲏ ﺁﺩﻡ ﺩﻭﻥ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ‪ ..‬ﻭﺳﻮﺍﺀٌ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ) ‪ ( OÏdÍ‘qßgàß‬ﺗﻌﲏ – ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ – ﺃﺻﻼ‪‬ﻢ ‪،‬‬
‫ﺃﻡ ﻛﺎﻧﺖ ﺗﻌﲏ ﺍﻟﻈﻬﻮﺭ ﺍﳉﺴﺪﻱ ﺍﳌﺎﺩ‪‬ﻱ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻓﺎﳌﻌﲎ ﻻ ﻳﺘﻌـﺎﺭﺽ ‪ ،‬ﺑـﻞ‬
‫ﻳﺘﻜﺎﻣﻞ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﺍﻻﻣﺘﺤﺎﻥ ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﺍﻹﻧﺴﺎﻥﹸ ) ﺍﻟﻨﻔﺲ ( ﲪﻠﻬﺎ ‪ ،‬ﻳﻘﺘﻀﻲ‬
‫ﻧﺰﻭﻝ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﺟﺴﺪ‪ ‬ﻣﺎﺩ‪‬ﻱ‪ ، ‬ﻹﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥﹸ ﻭﺻﻴ‪‬ﺎﹰ‬
‫ﻋﻠﻰ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻭﻟﻴﻤﻠﻚ ﺍﳌﺸﻴﺌﺔ ‪..‬‬
 ٧٣ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ ﻫـﻮ ﰲ‬، ‫ﺎ‬‫ﺎﺕ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎ‬‫ﺩﺓ ﺇﱃ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‬‫ﺮ‬‫ﺔ ﺍ‬‫ ﻭﻧﺰﻭﻝ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‬..
.. ( ‫ﺎﺕ‬‫ﺓ ﻭﺍﻷﺳﺒﺎﺏ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‬‫ﻞﹸ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻴﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﺎﺩ‬‫ﻌ‬‫ﺍﳊﻘﻴﻘﺔ ﺟ‬
‫ﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬‫ﻪ ﺳﻴﺠﻌﻞ ﻟﻪ ﺧﻠﻴﻔﺔﹰ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﺟﺰﺋﻴ‬‫ﻓﻘﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﺑﺄﻧ‬
.. ‫ ﺍﶈﺴﻮﺱ‬‫ﻱ‬‫ﺍﳌﺎﺩ‬
`tB $pkŽÏù ã@yèøgrBr& (#þqä9$s% ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur )

Ÿw $tB ãNn=ôãr& þ’ÎoTÎ) tA$s% ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿãƒ

’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ÇÌÉÈ tbqßJn=÷ès?

( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s% ÇÌÊÈ tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î/

öNÎhͬ!$oÿôœr'Î/ Nèdr't6/Rr& !$£Jn=sù ( öNÎhͬ!$oÿôœr'Î/ Nßg÷¥Î;/Rr& ãPyŠ$t«¯»tƒ tA$s% ÇÌËÈ ÞOŠÅ3ptø:$# ãLìÎ=yèø9$# |MRr& y7¨RÎ)

öNçFYä. $tBur tbr߉ö7è? $tB ãNn=÷ær&ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r& öNs9r& tA$s%

uŽy9õ3tFó™$#ur 4’n1r& }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=uKù=Ï9 $oYù=è% øŒÎ)ur ÇÌÌÈ tbqãKçFõ3s?

[ ٣٤ – ٣٠ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šúïÍ•Ïÿ»s3ø9$# z`ÏB tb%x.ur

‫ ﻭﺍﻟﺒﺸﺮ‬.. ‫ ﻭﻳﺄﺧﺬ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ‬، ‫ ﺇﻥﹼ ﺍﳋﻠﻴﻔﺔ ﻣﻦ ﳜﻠﻒ ﻏﲑﻩ‬..
‫ ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺴﻮﺍ ﺧﻠﻔﺎﺀَ ﻋﻠﻰ ﻋﺎﱂ‬، ‫ﺓ‬‫ﺩﺓﹰ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‬‫ﻛﺎﻧﻮﺍ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺃﻧﻔﺴﺎﹰ ﳎﺮ‬
‫ ( ( ﻳﺪﻝﹼ ﻋﻠـﻰ ﺃﻥﹼ‬Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) ) ‫ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ‬.. ‫ﺎﺕ‬‫ﺍﳉﺰﺋﻴ‬
.. ‫ﺍﳋﻼﻓﺔ – ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ – ﱂ ﺗﺒﺪﺃ ﺑﻌﺪ‬
’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur ) ‫ﺔ‬‫ﻭﰲ ﺗﻌﻠﹼﻖ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺼﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‬
‫ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﻠﹼﻖ‬.. ‫ﺔ ﰲ ﺫﻟﻚ‬‫ ( ﻭﺍﺿﺤﺔ ﺟﻠﻴ‬š••/u‘ ) ‫ ﺣﻴﺚ ﻛﻠﻤﺔ‬، ( ( Zpxÿ‹Î=yz ÇÚö‘F{$#
.. ( ‫ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬‫ﺑﻴﺎﻥﹲ ﺃﻥﱠ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﻫﻮ ﰲ ﺳﺎﺣﺔ ﺍﻷﺳﺒﺎﺏ ) ﺍﳌﺎﺩ‬
 ‫‪٧٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﺇﺫﺍﹰ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﻫﻮ ﺫﺍﺗﻪ ﻣﻮﺿﻮﻉ ﲪﻞ ﺍﻷﻣﺎﻧـﺔ ﺍﻟـﱵ ﻋ‪‬ﺮﺿـﺖ ﻋﻠـﻰ‬

‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ‪ ،‬ﻭﻫﻮ ﺍﻣﺘﻼﻙ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺴﺨﲑ ﺍﻷﺳـﺒﺎﺏ ﻭﺩﻓﻌﻬـﺎ‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳌﹸﺮﺍﺩ ‪..‬‬
‫‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ، ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ‬ﻳﻌﲏ ﺧﻼﻓﺔ ﺍﻹﻧﺴـﺎﻥ )‬
‫ﻧﻔﺲ ‪ +‬ﺟﺴﺪ ( ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ..‬ﻓﺎﻣﺘﻼﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺑـﲔ‬
‫ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺑﲔ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ) ﺍﻣﺘﻼﻙ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻣﻌﺎﹰ ( ‪ ،‬ﱂ ﻳ‪‬ﻌﻂﹶ ﳌﺨﻠﻮﻕﹴ ﻏـﲑ‬
‫ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻫﺬﺍ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﺃﻱ‪ ‬ﺫ‪‬ﻛﹾﺮﹴ ﻷﻱ‪ ‬ﳐﻠﻮﻕﹴ ﳜﻠﻔﹸﻪ‪ ‬ﺍﻹﻧﺴﺎﻥ ﰲ ﺳـﻴﺎﻕ‬
‫ﻫﺬﺍ ﺍﻟﻨﺺ‪ ، ‬ﻭﻟﺬﻟﻚ ‪ ..‬ﻻ ﻳ‪‬ﱪ‪‬ﺭ ﻟﺒﻌﻀﻬﻢ ﺗﻮﻫ‪‬ﻤﻪ ﺑﺄﻥﹼ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﻌﲏ ﺧﻼﻓـﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﳌﺨﻠﻮﻕﹴ ﺁﺧﺮ ‪..‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr& (#þqä9$s%‬ﺩﻟﻴﻞﹲ ﺁﺧـﺮ‬
‫ﻋﻠﻰ ﺃﻥﹼ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﺍﻟﱵ ﺳﻴﻌﻄﻴﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ) ﻧﻔﺲ ‪ +‬ﺟﺴـﺪ ( ‪ ،‬ﻫـﻮ‬
‫ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺴﺨ‪‬ﺮﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪ ..‬ﻓﺴﻮﺍﺀٌ ﺍﻟﻔﺴﺎﺩ ﺃﻡ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ‪ ،‬ﳘـﺎ ﻣﺴـﺄﻟﺘﺎﻥ‬
‫ﻣﺎﺩﻳ‪‬ﺘﺎﻥ ﺳﺎﺣﺘﻬﻤﺎ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳ‪‬ﻔﺴِﺪ‪ ‬ﺍﻹﻧﺴـﺎﻥﹸ‬
‫ﻭﻳ‪‬ﺴﻔﻚ‪ ‬ﺍﻟﺪﻣﺎﺀ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺳﺎﺣﺔ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫) &‪$pkŽÏù ã@yèøgrBr‬‬ ‫‪ ..‬ﻭﻣﺮﺗﺒﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻟﱵ ﰎﹼ ﻓﻴﻬﺎ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﳌﻼﺋﻜﺔ‬
‫‪ ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB‬ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘـﺪﺭ ( –‬
‫ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻏﻄﺎﺀ ﻟﻠﺰﻣﻦ ‪ ،‬ﻷﻥﹼ ﺍﻟﺰﻣﻦ‪ ‬ﻭﻟﻴ ‪‬ﺪ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﻭﺣﺮﻛﺘﻬﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﺭﺃﺕ ﺍﳌﻼﺋﻜﺔ ﻣﺎ ﳛﺼﻞ ﺍﻵﻥ ﻣﻦ ﻓﺴﺎﺩ‪ ‬ﻭﻣﻦ ﺳﻔﻚ‪ ‬ﻟﻠﺪﻣﺎﺀ ‪،‬‬
‫ﻧﺘﻴﺠﺔ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻏﻄﺎﺀ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﻓﻘﺎﻟﺖ ﻋﻠﻰ ﺳـﺒﻴﻞ ﺍﻻﺳﺘﻔﺴـﺎﺭ ﻻ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ) &‪.. ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺣﻴﺚ ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓﺈﻥﹼ ﺁﺩﻡ ) ﺍﻟﻨﻔﺲ ( ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﻣﻦ ﺻﻔﺎﺕ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ ) ﻣﻮﺿـﻮﻉ‬
 ‫‪٧٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ( ﺷﻴﺌﺎﹰ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ ﺍﻟﱵ ﺗﺪﺭﻙ ﺍﻟﻜﻠﻴ‪‬ـﺎﺕ ﻭﻻ ﺗـﺪﺭﻙ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ..‬ﻭﻛﺬﻟﻚ ﻛﻞﱡ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻷﻥﹼ ﺍﻣﺘﻼﻙ‪ ‬ﺍﻟﻌﻘﻞ ﻹﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺍﻻﻧﻄﻼﻕ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﳓﻮ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﺧﺎﺹ‪ – ‬ﻣﻦ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ – ﺑﺎﻹﻧﺴﺎﻥ ) ﻧﻔﺲ ‪+‬‬
‫ﺟﺴﺪ ( ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻋﻄﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳌﻦ ﺳﻴﺠﻌﻠﻪ ﺧﻠﻴﻔﺔ ﻟﻪ ﰲ ﺍﻷﺭﺽ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻫﻴ‪‬ﺄ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺍﻟﻨﻔﺲ ) ﻗﺒﻞ ﺣﻠﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﺍﳉﺴﺪ ( ﳍـﺬﻩ‬
‫ﺍﳋﻼﻓﺔ ‪ ..‬ﻓﻌﻠﹼﻤﻪ ﺻﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ﻭﺧﻮﺍﺻ‪‬ﻬﺎ ﻭﻣﻴ‪‬ﺰﺍ‪‬ﺎ ) ‪.. ( $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur‬‬
‫ﻭﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ، ( $yg¯=ä. uä!$oÿôœF{$#‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺍﻷﲰﺎﺀَ ﻛﻠﹼﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻋﺎﱂ ﺍﻷﻧﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ‪ ،‬ﻣﺎ ﻓﻮﻕ ﻋﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ ﻭﺍﳌﻜـﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺑﺈﳍﺎﻡﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺃﻱ‪ ‬ﺯﻣﻦﹴ ‪ ..‬ﻓﺒﻼﺯﻣﻦ ﺗﻌﻠﹼـﻢ ﺁﺩﻡ ) ﺍﻟـﻨﻔﺲ (‬
‫ﺻﻔﺎﺕ ﻛﻞﹼ ﺍﻷﺷﻴﺎﺀ ﻭﺧﻮﺍﺻ‪‬ﻬﺎ ) ﻣﺴﻤ‪‬ﻴﺎ‪‬ﺎ ( ‪ ..‬ﻭﻣﻦ ﻫﻨﺎ ﻭﺭﺙ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ‬
‫ﺗﻌﻠﹼﻢ ﺧﻮﺍﺹ‪ ‬ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ‪ ،‬ﻭﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺗﺴﺨﲑﻫﺎ ﻭﻓﻖ ﻣ‪‬ﺮﺍﺩ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪..‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ﻛﻴﻒ ﺃﻥﹼ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻋﻠﹼﻤﻬـﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ‬
‫ﻳﻘﻊ ﲢﺖ ﻣﺎ ﺗﺼﻔﻪ ﻭﺗﺴﻤ‪‬ﻴﻪ ﻛﻞﱡ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﻮﺻﻒ ﺍﳊﻖ‪‬‬
‫ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ ﺑﺮﻫﻨ‪‬ﺎ – ﻋﱪ ﺑﺮﻫﺎﻥ‪ ‬ﺭﻳﺎﺿﻲ‪ – ‬ﺃﻥﹼ ﻭﺍﺣـﺪﺓ ﺍﳌﻌـﲎ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻲ ﺍﳊﺮﻑ ﻭﻟﻴﺲ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻟﻴﻜﻮﻥ ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻔـﺮﺩﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﳍﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺘﻌﻠﻴﻤﻪ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ‪ ،‬ﻓـﺈﻥﹼ‬
‫ﺁﺩﻡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﱂ ﻳﻜﻦ ﻧﺒﻴ‪‬ﺎﹰ ﻭﻻ ﺭﺳﻮﻻﹰ ‪ ،‬ﻓﻬﻮ – ﺁﻧﺬﺍﻙ – ﺁﺩﻡ ﺍﻟﻨﻔﺲ ﺍ‪‬ـﺮ‪‬ﺩﺓ ‪،‬‬
‫ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﲪﻞ ﺃﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺍﳌﻌﺮﻭﺿﺔ ‪..‬‬
‫) ‪bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO‬‬ ‫‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ( tûüÏ%ω»|¹ öNçFZä.‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﺮﺽ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﺍﻷﺷﻴﺎﺀ ) ﺃﺻﺤﺎﺏ ﺍﻷﲰﺎﺀ‬
‫( ﺍﻟﱵ ﻋﻠﹼﻢ ﺃﲰﺎﺀَﻫﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﻣﻮﺿﻮﻉ‪ ‬ﺧﻼﻓـﺔ‬
 ‫‪٧٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﺑﻐﻴﺔ ﺗﺴﺨﲑﻫﺎ ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻣ‪‬ـﺮﺍﺩ‬
‫ﺍﳊﻖ‪ .. ‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ – ﺃﻳﻀﺎﹰ – ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺭﻓﻊ ﻏﻄﺎﺀ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ‪،‬‬
‫ﻓﺮﺃﺕ ﺍﳌﻼﺋﻜﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺳﺘﻜﻮﻥ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺃﻋﻤـﺎﻝﹸ ﺍﻟﻔﺴـﺎﺩ‬
‫) &‪߉šøÿム`tB $pkŽÏù ã@yèøgrBr‬‬ ‫ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ‪ ،‬ﺍﻟﱵ ﺍﺳﺘﻔﺴﺮﺕ ﻋﻨﻬﺎ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﺣﻴﺚ ﻗﺎﻟﺖ‬
‫‪.. ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù‬‬
‫) ‪ãLìÎ=yèø9$# |MRr& y7¨RÎ) ( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s%‬‬ ‫‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫‪ ، ( ÞOŠÅ3ptø:$#‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻋﺠﺰ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ) ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﻭﻣﻮﺿﻮﻉ‬
‫ﲪﻞ ﺍﻷﻣﺎﻧﺔ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻋﺪﻡ ﻗﺪﺭﺓ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺻﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺃﻥﹼ‬
‫ﻋﻠﻢ ﺍﳌﻼﺋﻜﺔ ﻭﺇﺩﺭﺍﻛﻬﺎ ﻫﻮ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺑﺘﻌﻠﻴﻢ ﻣﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪öNs9r& tA$s% öNÎhͬ!$oÿôœr'Î/ Nèdr't6/Rr& !$£Jn=sù ( öNÎhͬ!$oÿôœr'Î/ Nßg÷¥Î;/Rr& ãPyŠ$t«¯»tƒ tA$s%‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫&‪( tbqãKçFõ3s? öNçFYä. $tBur tbr߉ö7è? $tB ãNn=÷ær&ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r‬‬
‫ﻳﺆﻛﹼﺪ ﻟﻨﺎ – ﻣﻦ ﺟﺪﻳﺪ – ﺃﻥﹼ ﺍﻣﺘﻼﻙ ﻣﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ‬
‫ﻟﻼﻧﻄﻼﻕ ﻣﻨﻬﺎ – ﻋﻘﻼﹰ – ﳓﻮ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻫﻮ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﺍﻟﱵ ﺃﻋﻠﻤﻬﺎ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻟﻠﻤﻼﺋﻜﺔ ) ‪.. ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur‬‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r& öNs9r& tA$s%‬‬
‫ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻛﺸﻒ‪ ‬ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻣﺎﻡ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﺣﻴﻨﻤـﺎ ﺭﺃﺕ ﺃﺻـﺤﺎﺏ‪‬‬
‫) ‪§NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur‬‬ ‫ﺍﳌﺴﻤ‪‬ﻴﺎﺕ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬
‫‪ ، ( Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä‬ﻓﻤﺎ ﺳﻴﻜﻮﻥ ﻣﻦ ﺃﺷﻴﺎﺀٍ ‪ ،‬ﻭﻣﻦ ﺗﻔﺎﻋﻞﹴ ﻟﻠﺒﺸﺮ ﻣـﻊ ﻫـﺬﻩ‬
‫ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻫﻮ ﻏﻴﺐ‪ ‬ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻮ ﱂ ﻳﺮﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻼﺋﻜﺔ ﻏﻄـﺎﺀ‬
‫ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﳌﺎ ﺭﺃﺕ ﺫﻟﻚ ‪..‬‬
 ‫‪٧٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻭﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺃﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻟﱵ ﻋ‪‬ﺮﹺﺿ‪‬ﺖ ﻭﲪﻠﻬﺎ ﺍﻹﻧﺴـﺎﻥ ) ﻭﻛـﺬﻟﻚ‬
‫ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ( ‪ ،‬ﻫﻲ ﺍﻣﺘﻼﻙ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ )‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ‪ ،‬ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺗﺴﻮﻳﺘﻪ ﺟﺴﺪﺍﹰ‬
‫ﻛﺎﻣﻼﹰ ﺣﻴ‪‬ﺎﹰ ) ﻧﻔﺲ ‪ +‬ﺟﺴﺪ ( ‪ ،‬ﻭﺑﻌﺪ ﻧﻔﺦ ﺍﻟﺼﻠﺔ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﺮﻭﺡ ( ﻓﻴﻪ‬
‫‪ ،‬ﻭﻟﻴﺲ ﻗﺒﻞ ﺫﻟﻚ ‪..‬‬
‫) ‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù‬ﺍﳊﺠﺮ ‪[ ٢٩ :‬‬
‫‪ ..‬ﻓﹶﺤ‪‬ﻤ‪‬ﻞﹸ ﺍﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ﺃﺩ‪‬ﻯ ﺇﱃ ﺍﳋﻼﻓﺔ ‪ ،‬ﻭﺍﳋﻼﻓـﺔ ﻭﺍﻻﻣﺘﺤـﺎﻥ ﰲ ﲪـﻞ‬
‫ﺍﻷﻣﺎﻧﺔ ﺑﺪﺃﺍ ﺑﻌﺪ ﻫﺒﻮﻁ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺇﱃ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳉﺴﺪ ‪..‬‬
‫‪ ..‬ﻭﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﻣـﺮ‪ ‬ﳍـﻢ‬
‫ﺑﺎﻟﺴﺠﻮﺩ ﺑﻌﺪ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ) ﰲ ﺁﺩﻡ ( ‪ ،‬ﻛﺎﻥ ﻗﺒﻞ ﻣﻌﺼﻴﺔ ﺁﺩﻡ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻗﺒﻞ ﺧﻄﻴﺌﺘﻪ ﺍﻟﱵ ﻫﺒﻂ ‪‬ﺎ ﻭﺧﺮﺝ ‪‬ﺎ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫ﻓﺄﻭ‪‬ﻝﹸ ﺍﻣﺘﺤﺎﻥ‪ ‬ﳋﻠﻴﻔﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﺍﹸﺧﺘﲑ ﻟﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﰲ ﺟﻨ‪‬ـﺔ‬
‫ﺍﻻﺧﺘﺒﺎﺭ ‪ ..‬ﻭ‪‬ﻧ‪‬ﻬ‪‬ﻲ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﺰﻭﺟﻪ ﺑﻌﺪﻡ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟـﱵ‬
‫ﺣﺪ‪‬ﺩﻫﺎ ﳍﻤﺎ ‪ ،‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻣﺘﺤﺎﻥﹲ ﰲ ﺳﺎﺣﺔ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﻷﺳﺒﺎﺏ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ‪..‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥﹶ ﺧﻠﻴﻔﺔﹰ ﻟﻪ ﰲ ﻋﺎﱂ ﺍﻷﺳـﺒﺎﺏ ﻋـﱪ ﻋﻄـﺎﺀ‬
‫ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﻟﻪ ) ‪ ( š••/u‘ tA$s% øŒÎ)ur‬ﺑﺘﻤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﶈﻴﻄـﺔ ﺑـﻪ ‪،‬‬
‫ﻭﺟﻌﻠﻪ ﻗﻮ‪‬ﺍﻣﺎﹰ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻣﺮﺍﺩﻩ ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﻏﻴﺎﺏ ﻗﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻓﻤﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﳋﻼﻓـﺔ ﻫـﻮ‬
‫ﺍﻟﺘﺼﺮ‪‬ﻑ ﺑﺎﻷﺳﺒﺎﺏ ﺍﶈﻴﻄﺔ ﺑﺎﻹﻧﺴﺎﻥ ﺗﺼﺮ‪‬ﻓﺎﹰ ﻣﺴﺘﻘﻼﹰ ﻭﻓﻖ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﻹﻧﺴـﺎﻥ ‪ ،‬ﲟﻌـﲎ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻭﺍﻟﺘﺼﺮ‪‬ﻑ ‪‬ﺎ ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻣﺮﺍﺩ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﱂ‬
‫ﻳﻌﻄﻪ ﺍﷲ ﺗﻌﺎﱃ ﻷﻱ‪ ‬ﳐﻠﻮﻕﹴ ﺁﺧﺮ ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ، ( ( Zpxÿ‹Î=yz‬ﻭﺭﺩﺕ ﻣﺮ‪‬ﺓ ﺃﹸﺧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﺼﻒ‪ ‬ﻣﺎ‬
‫ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺻﻼﺣﻴ‪‬ﺔ ﰲ ﺍﻟﺘﺼﺮ‪‬ﻑ ﻟﻠﺤﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ‪) ..‬‬
 ‫‪٧٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪3“uqygø9$# ÆìÎ7®Ks? Ÿwur Èd,ptø:$$Î/ Ĩ$¨Z9$# tû÷üt/ Läl÷n$$sù ÇÚö‘F{$# ’Îû Zpxÿ‹Î=yz y7»oYù=yèy_ $¯RÎ) ߊ¼ãr#y‰»tƒ‬‬

‫‪$yJÎ/ 7‰ƒÏ‰x© Ò>#x‹tã öNßgs9 «!$# È@‹Î6y™ `tã tbq•=ÅÒtƒ tûïÏ%©!$# ¨bÎ) 4 «!$# È@‹Î6y™ `tã y7¯=ÅÒãŠsù‬‬

‫) ‪’Îû Zpxÿ‹Î=yz y7»oYù=yèy_ $¯RÎ) ߊ¼ãr#y‰»tƒ‬‬ ‫‪ ] ( É>$|¡Ïtø:$# tPöqtƒ (#qÝ¡nS‬ﺹ ‪ .. [ ٢٦ :‬ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ‬
‫‪ ( ÇÚö‘F{$#‬ﻳﺼﻒ ﻣﺴﺄﻟﺔﹰ ﻳﺘﻤﻴ‪‬ﺰ‪ ‬ﺎ ﺩﺍﻭﺩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻛﻠﻤﺔ ) ‪ ( Zpxÿ‹Î=yz‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﻌﲏ ﺧﻼﻓﺔ ﺍﻟﺬﺭﻳ‪‬ﺔ ‪ ،‬ﻓﻜﻞﱡ ﺍﻟﺒﺸﺮ ) ﻭﻟﻴﺲ‬
‫ﺩﺍﻭﺩ ﻟﻮﺣﺪﻩ ( ﳜﻠﻔﻮﻥ ﺑﻌﻀﻬﻢ ﻓﻮﻕ ﻫﺬﻩ ﺍﻷﺭﺽ ‪..‬‬
‫) ‪×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur‬‬ ‫ﺇﺫﺍﹰ ‪ ..‬ﻛﻠﻤﺔ ) ‪ ( ( Zpxÿ‹Î=yz‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ‬
‫‪ ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû‬ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻧ‪‬ﻬﺎ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ‪ ،‬ﲟﻌـﲎ‬
‫ﺃﺟﻴﺎﻝ ﳜﻠﻒ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ( ( Zpxÿ‹Î=yz‬ﺗﺄﰐ ﰲ ﻣـﺮ‪‬ﰐ ﻭﺭﻭﺩﻫـﺎ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ‪ ،‬ﻭﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻮ‪‬ﺭ ﺧﺼﻮﺻﻴ‪‬ﺔﹰ ﱂ ﺗﻜﻦ ﺳﺎﺑﻘﺎﹰ ﻗﺒﻞ‬
‫) ‪×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur‬‬ ‫ﺍﳋﻼﻓﺔ ﺍﳌﻌﻨﻴ‪‬ﺔ ‪ ،‬ﻓﺨﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ‬
‫) ‪y7»oYù=yèy_ $¯RÎ) ߊ¼ãr#y‰»tƒ‬‬ ‫‪ ، ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû‬ﻭﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫‪ ، ( ÇÚö‘F{$# ’Îû Zpxÿ‹Î=yz‬ﳘﺎ ﺧﻄﺎﺑﺎﻥ ﺧﺎﺻ‪‬ﺎﻥ ﻟﻴﺴﺎ ﻣﻮﺟ‪‬ﻬﲔ ﺇﱃ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌـﺎﺀ ﺃﻭ ﺇﱃ‬
‫ﺃﻗﻮﺍﻡﹴ ﻣﻨﻬﺎ ‪ ،‬ﻭﳘﺎ ﺧﻄﺎﺑﺎﻥ ﻳﺼﻮ‪‬ﺭﺍﻥ ﻟﻨﺎ ﻋﻄﺎﺀً ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺘﺼﺮ‪‬ﻑ ﲟﺎ ﻳﻌﻮﺩ ﺍﻟﺘﺼﺮ‪‬ﻑ‬
‫ﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﻳ‪‬ﻠﻐﻲ ﺫﻟﻚ ﻗﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺍﷲ ﺗﻌـﺎﱃ ‪ ..‬ﻓﻜﻠﻤـﺔ ) ‪( ( Zpxÿ‹Î=yz‬‬
‫ﻣ‪‬ﺸﺘﻘﹼﺔﹲ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺥ ‪ ،‬ﻝ ‪ ،‬ﻑ ( ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺑﻴﺎﻥﹲ ﺃﻥﱠ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻫﻲ ﺧ‪‬ﻠﹾﻒ‪‬‬
‫ﻗﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻠﻰ ﺣﺴﺎ‪‬ﺎ ‪..‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴ‪‬ﺰ ﺑﲔ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( ( Zpxÿ‹Î=yz‬ﻣﻦ ﺟﻬﺔ ‪ ،‬ﺗﻠﻚ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻻ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﰲ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ‪ ،‬ﻭﺑﲔ ﺩﻻﻻﺕ ﻛﻠﻤﱵ ]‬
‫) ‪ ، [ ( ä!$xÿn=äz ) ، ( #Í´¯»n=yz‬ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﺍﻟﻠﺘﲔ ﺗﺮﺩﺍﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
 ٧٩ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ ﺧﻼﻓﺔ‬‫ﺭ‬‫ﻴﺼﻮ‬‫ ﻟ‬، ‫ﺔ ﻭﻷﻗﻮﺍﻡﹴ ﻣﻨﻬﺎ‬‫ﻬﺔ ﻟﻠﺒﺸﺮﻳ‬‫ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻣﻮﺟ‬
‫ ﲣﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﺪﻻﻻﺕ‬، ‫ ﺻﺮﳛﺔ‬‫ ﻭﺫﻟﻚ ﻋﱪ ﺩﻻﻻﺕ‬، ‫ﺍﻷﺟﻴﺎﻝ ﻟﺒﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ‬
.. ‫ﲔ ﺍﳊﺎﻣﻠﲔ ﳍﺎ‬‫ﻦ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ( ( ﰲ ﺍﻟﻨﺼﻴ‬Zpxÿ‹Î=yz ) ‫ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﱵ‬
;M»y_u‘yŠ <Ù÷èt/ s-öqsù öNä3ŸÒ÷èt/ yìsùu‘ur ÇÚö‘F{$# y#Í´¯»n=yz öNà6n=yèy_ “Ï%©!$# uqèdur )
[ ١٦٥ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬7LìÏm§‘ Ö‘qàÿtós9 ¼çm¯RÎ)ur É>$s)Ïèø9$# ßìƒÎŽ| y7-/u‘ ¨bÎ) 3 ö/ä38s?#uä !$tB ’Îû öNä.uqè=ö7uŠÏj9

4 öNà2u‘É‹ZãŠÏ9 öNä3ZÏiB 9@ã_u‘ 4’n?tã öNä3În/§‘ `ÏiB Ö•ò2ÏŒ öNä.uä!%y` br& óOçFö6Éftãurr& )
( ZpsÜ)Át/ È,ù=yÜø9$# ’Îû öNä.yŠ#y—ur 8yqçR ÏQöqs% ω÷èt/ .`ÏB uä!$xÿn=äz öNä3n=yèy_ øŒÎ) (#ÿrã•à2øŒ$#ur

[ ٦٩ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqßsÎ=øÿè? ÷/ä3ª=yès9 «!$# uäIw#uä (#ÿrã•à2øŒ$$sù

ÇÚö‘F{$# ’Îû öNà2r&§qt/ur 7Š$tã ω÷èt/ .`ÏB uä!$xÿn=äz ö/ä3n=yèy_ øŒÎ) (#ÿrã•à2øŒ$#ur )
Ÿwur «!$# uäIw#uä (#ÿrã•à2øŒ$$sù ( $Y?qã‹ç/ tA$t6Éfø9$# tbqçGÅs÷Zs?ur #Y‘qÝÁè% $ygÏ9qßgß™ `ÏB šcrä‹Ï‚-Gs?

[ ٧٤ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬šúïωšøÿãB ÇÚö‘F{$# ’Îû (#öqsW÷ès?

‫ ( ] ﻳﻮﻧﺲ‬tbqè=yJ÷ès? y#ø‹x. t•ÝàZoYÏ9 öNÏdω÷èt/ .`ÏB ÇÚö‘F{$# ’Îû y#Í´¯»n=yz öNä3»oYù=yèy_ §NèO )
[ ١٤ :
tûïÏ%©!$# $oYø%{•øîr&ur y#Í´¯»n=yz óOßg»uZù=yèy_ur Å7ù=àÿø9$# ’Îû ¼çmyè¨B `tBur çm»uZø‹¤fuZsù çnqç/¤‹s3sù )
[ ٧٣ : ‫ ( ] ﻳﻮﻧﺲ‬tûïÍ‘x‹YçRùQ$# èpt7É)»tã tb%x. y#ø‹x. ö•ÝàR$$sù ( $uZÏG»tƒ$t«Î/ (#qç/¤‹x.

3 ÇÚö‘F{$# uä!$xÿn=äz öNà6è=yèôftƒur uäþq•¡9$# ß#ϱõ3tƒur çn%tæyŠ #sŒÎ) §•sÜôÒßJø9$# Ü=‹Ågä† `¨Br& )

[ ٦٢ : ‫ ( ] ﺍﻟﻨﻤﻞ‬šcrã•ž2x‹s? $¨B WxŠÎ=s% 4 «!$# yì¨B ×m»s9Ïär&

߉ƒÌ“tƒ Ÿwur ( ¼çnã•øÿä. Ïmø‹n=yèsù t•xÿx. `yJsù 4 ÇÚö‘F{$# ’Îû y#Í´¯»n=yz ö/ä3n=yèy_ “Ï%©!$# uqèd )
] ( #Y‘$|¡yz žwÎ) óOèdã•øÿä. tûïÍ•Ïÿ»s3ø9$# ߉ƒÌ“tƒ Ÿwur ( $\Fø)tB žwÎ) öNÍkÍh5u‘ y‰ZÏã öNèdã•øÿä. tûïÍ•Ïÿ»s3ø9$#
[ ٣٩ : ‫ﻓﺎﻃﺮ‬
 ‫‪٨٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫) ‪tA$s% øŒÎ)ur‬‬ ‫‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ( Zpxÿ‹Î=yz‬ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‬
‫‘‪ ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‬ﺗﻌﲏ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻺﻧﺴـﺎﻥ ‪،‬‬
‫ﻓﻠﻤﺎﺫﺍ – ﺇﺫﺍﹰ – ﻗﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ ) &‪ ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr‬ﻣﻘﺎﺭﻧﺔ‬
‫ﺫﻟﻚ ﺑﺘﺴﺒﻴﺤﻬﺎ ﷲ ﺗﻌﺎﱃ ﻭﺗﻘﺪﻳﺴﻬﺎ ﻟﻪ ) ‪ ( ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur‬؟ ‪..‬‬
‫ﻭﳌﺎﺫﺍ ﻋﻠﹼﻢ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ‪ ‬ﺍﻷﲰﺎﺀَ ﻛﻠﱠﻬﺎ ﻭﻋﺠﺰﺕ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﺍﻹﻧﺒﺎﺀ ‪‬ﺬﻩ ﺍﻷﲰـﺎﺀ ؟ ‪..‬‬
‫ﻭﳌﺎﺫﺍ ﺃﹸﻣﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻧﻔﺦ ﺍﻟـﺮﻭﺡ ﻓﻴـﻪ ؟ ‪ ..‬ﻭﳌـﺎﺫﺍ‬
‫ﺍﹸﺧﺘ‪‬ﺺ‪ ‬ﺍﻹﻧﺴﺎﻥﹸ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻣﻌﺎﹰ ؟ ‪ ..‬ﻛﻞﹼ‬
‫ﺫﻟﻚ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺃﹸﻋﻄﻲ ﺻﻼﺣﻴ‪‬ﺔ ﺍﻟﺘﺼﺮ‪‬ﻑ ﺑﺎﻷﺳﺒﺎﺏ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺩﻓﻌﻬـﺎ‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﻣﺮﺍﺩﻩ ‪ ،‬ﺿﻤﻦ ﻋﻄﺎﺀٍ ﺧﺎﺹ‪ ‬ﳝﻴ‪‬ﺰﻩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻫﻮ ﻋﻄﺎﺀ ﺍﻟﺮﺑﻮﺑﻴ‪‬ـﺔ‬
‫ﺍﻟﺬﻱ ﺟ‪‬ﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﺧﻠﻴﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪..‬‬
‫‪ ..‬ﻭﺍﳉﻨ‪‬ﺔ ﺍﻟﱵ ﺍﹸﺧﺘﱪ ﻓﻴﻬﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ‪ ،‬ﻟﻴﺴﺖ ﺟﻨ‪‬ـﺔ ﺍﻟﺜـﻮﺍﺏ ﺍﻟـﱵ ﻳﺪﺧﻠـﻬﺎ‬
‫ﺍﻟﺼﺎﳊﻮﻥ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ﻫﺬﻩ ‪ ،‬ﳊﻘﻪ ﺍﻟﻐﺮﻭﺭ ﺑﻘﻮﻝ ﺇﺑﻠﻴﺲ )‬
‫) ‪Ï$ù#èƒø:$# Íot•yfx© 4’n?tã y7—9ߊr& ö@yd ãPyŠ$t«¯»tƒ tA$s% ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù‬‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ( ‪:‬‬
‫‪ ] ( 4’n?ö7tƒ žw 77ù=ãBur‬ﻃـﻪ ‪ .. [ ١٢٠ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺧﻠﺪ ﰲ ﻫﺬﻩ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﺑﻴﻨﻤﺎ ﺟﻨ‪‬ﺔ‬
‫ﺍﻵﺧﺮﺓ ﻫﻲ ﺟﻨ‪‬ﺔ ﺍﳋﻠﺪ ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ – ٢‬ﺟﻨ‪‬ﺔ ﺍﳋﻠﺪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺩﺧﻠﻬﺎ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ ] ( tûüÅ_t•÷‚ßJÎ/ $pk÷]ÏiB Nèd $tBur Ò=|ÁtR $yg‹Ïù öNßg•¡yJtƒ Ÿw ) :‬ﺍﳊﺠﺮ ‪ .. [ ٤٨ :‬ﺑﻴﻨﻤﺎ ﺟﻨ‪‬ﺔ‬
‫ﺍﺧﺘﺒﺎﺭ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ‪ ،‬ﰎﹼ ﺧﺮﻭﺝ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻣﻨﻬﺎ ‪..‬‬
‫‪ – ٣‬ﺟﻨ‪‬ﺔ ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﻳﺘﻢ‪ ‬ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ ﺇﻻﹼ ﻛﺠﺰﺍﺀٍ ﻟﻌﻤﻞﹴ ﻗﺎﻡ ﺑﻪ‬
‫ﺍﻟﺪﺍﺧﻞ ﺇﻟﻴﻬﺎ ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪] ( tbqè=yJ÷ès? óOçFYä. $yJÎ/ sp¨Yyfø9$# (#qè=äz÷Š$# ) :‬‬
 ‫‪٨١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺍﻟﻨﺤﻞ ‪ ] ( šcqè=yJ÷ès? óOçFZä. $yJÎ/ $ydqßJçGøOÍ‘ré& ûÓÉL©9$# èp¨Ypgø:$# y7ù=Ï?ur ) .. [ ٣٢ :‬ﺍﻟﺰﺧﺮﻑ ‪:‬‬
‫‪ .. [ ٧٢‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥﹼ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﺩﺧﻼ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ﻗﺒﻞ ﻗﻴﺎﻣﻬﻤﺎ ﺑﺄﻱ‪‬‬
‫ﻋﻤﻞ ‪..‬‬
‫‪ – ٤‬ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ ،‬ﺃﻥﹼ ﺟﻨ‪‬ﺔ ﺍﻵﺧـﺮﺓ ‪ ،‬ﱂ‬
‫ﺗ‪‬ﺨﻠﻖ ﺑﻌﺪ ‪ ،‬ﺧﻠﻘﺎﹰ ﻣﺎﺩﻳ‪‬ﺎﹰ ﺣﺴﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ) ﺍﻟﱵ ﺩﺧﻠﻬﺎ ﺁﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ( ﻫﻲ ﺫﺍ‪‬ﺎ ﺟﻨ‪‬ﺔ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ ..‬ﻭﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺳﺎﺣﺔﹶ ﺍﳋﻼﻓﺔ ﻭﺳﺎﺣﺔﹶ ﺍﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ‪ ،‬ﻫﻲ ﺳﺎﺣﺔ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﻷﺳﺒﺎﺏ ‪ ،‬ﺃﻥﹼ ﻫﺒﻮﻁﹶ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻣﻦ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ‪ ،‬ﻫﻮ ﻫﺒﻮﻁﹲ ﰲ ﺍﳍﻴﺌﺔ‬
‫ﻭﺍﳋﻠﻘﺔ ) ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳉﺎﻧﺐ ﺍﳉﺴﺪﻱ ( ‪ ..‬ﻓﺂﺩﻡ ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ‬
‫‪‬ﺎﳘﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ‪ ،‬ﻛﺎﻧﺎ ﻻ ﺗﺒﺪﻭ ﳍﻤﺎ ﺳﻮﺀﺍ‪‬ﻤﺎ ‪ ،‬ﻭﺑﺪﺕ ﳍﻤﺎ ﺳﻮﺀﺍ‪‬ﻤﺎ ﺑﻌﺪ ﺍﻷﻛﻞ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ) ‪ ] ( $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù‬ﺍﻷﻋﺮﺍﻑ ‪.. [ ٢٢ :‬‬
‫ﻓﺴﺎﺣﺔ ﺍﻻﺧﺘﺒﺎﺭ ) ﺍﳉﻨ‪‬ﺔ ﺍﻟﱵ ﺍﹸﻣﺘﺤﻦ ﻓﻴﻬﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ( ﻣﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻭﻋﻨﺼﺮ ﺍﻻﻣﺘﺤﺎﻥ )‬
‫ﺍﻟﺸﺠﺮﺓ ( ﻣﺎﺩ‪‬ﻱ‪ ، ‬ﻭﺍﻟﻨﺘﻴﺠﺔ ) ﺍﳍﺒﻮﻁ ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﻭﺻﻔﺎﺕ ﺍﳉﺴﺪ ( ﻣﺎﺩﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻓﻨﺘﻴﺠﺔ ﳌﻌﺼﻴﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﰲ ﺟﻨ‪‬ﺔ‪ ‬ﺍﻻﺧﺘﺒﺎﺭ ‪ ،‬ﺣﻴﺚ ﺫﺍﻗﺎ ﺍﻟﺸﺠﺮﺓ‬
‫ﺍﻟﱵ ‪‬ﺎﳘﺎ ﺭﺑ‪‬ﻬﻤﺎ ﻋﻨﻬﺎ ‪ ..‬ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ‪ ،‬ﺗﻐﻴ‪‬ﺮﺕ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﳉﺴﺪﻳ‪‬ﺔ ﳍﻤﺎ ‪ ،‬ﻓﺒﺪﺕ ﳍﻤﺎ‬
‫ﺳﻮﺀﺍ‪‬ﻤﺎ ‪..‬‬
‫‪Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù‬‬ ‫)‬
‫‪ ] ( ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٢ :‬‬

‫) ‪Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJßgè?ºuäöqy™ $yJçlm; ôNy‰t7sù $pk÷]ÏB ŸxŸ2r'sù‬‬

‫‪ ] ( 3“uqtósù ¼çm-/u‘ ãPyŠ#uä #Ó|Âtãur 4‬ﻃـﻪ ‪[ ١٢١ :‬‬

‫‪ ..‬ﻭﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( 4 9‘rá•äóÎ/ $yJßg9©9y‰sù‬ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪( $yJßg9©9y‰sù‬‬

‫ﻫﻲ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺩ ‪ ،‬ﻝ ‪ ،‬ﻭ ( ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳉﺬﺭ ) ﺩ ‪ ،‬ﻝ ‪ ،‬ﻝ ( ‪ ،‬ﻭﻫﺬﺍ‬
 ‫‪٨٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻳ‪‬ﺆﻛﱢﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ﰲ ﻭﺻﻒ‪ ‬ﻣﺎﻫﻴ‪‬ﺔ‪ ‬ﺍﳍﺒﻮﻁ ﺍﻟﺬﻱ ﰎﹼ ﻵﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﹺﻪ‬
‫‪ ..‬ﻓﺎﻟﺪﻻﻻﺕ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺩ ‪ ،‬ﻝ ‪ ،‬ﻭ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲢﻤﻞﹸ ﻣﻌﲎ‬
‫ﺍﳍﺒﻮﻁ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩ‪‬ﻱ ﺃﻡ ﺍﳌﻌﻨﻮﻱ ‪:‬‬
‫‪(#qè=à2ù'tGÏ9 ÏQ$¤6çtø:$# ’n<Î) !$ygÎ/ (#qä9ô‰è?ur È@ÏÜ»t6ø9$$Î/ Nä3oY÷•t/ Nä3s9ºuqøBr& (#þqè=ä.ù's? Ÿwur‬‬ ‫)‬
‫‪ ] ( tbqßJn=÷ès? óOçFRr&ur ÉOøOM}$$Î/ Ĩ$¨Y9$# ÉAºuqøBr& ô`ÏiB $Z)ƒÌ•sù‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٨ :‬‬

‫‪4 ÖN»n=äî #x‹»yd 3“uŽô³ç6»tƒ tA$s% ( ¼çnuqø9yŠ 4’n<÷Šr'sù öNèdyŠÍ‘#ur (#qè=y™ö‘r'sù ×ou‘$§‹y™ ôNuä!%y`ur‬‬ ‫)‬
‫‪ ] ( šcqè=yJ÷ètƒ $yJÎ/ 7OŠÎ=tæ ª!$#ur 4 Zpy軟ÒÎ/ çnr•Ž| r&ur‬ﻳﻮﺳﻒ ‪[ ١٩ :‬‬

‫‪!$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù ÇÒÈ 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ÇÑÈ 4’¯<y‰tFsù $tRyŠ §NèO‬‬ ‫)‬
‫&‪ ] ( 4Óyr÷rr‬ﺍﻟﻨﺠﻢ ‪[ ١٠ – ٨ :‬‬

‫‪ ..‬ﻓﺒﻮﺍﺳﻄﺔ ﺍﻟﻐﺮﻭﺭ ) ‪ ، ( 4 9‘rá•äóÎ/‬ﻫﺒﻂ ﺍﻟﺸﻴﻄﺎﻥﹸ ﺑﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﺇﱃ‬

‫ﺍﳌﻌﺼﻴﺔ ) ‪ ، ( 4 9‘rá•äóÎ/ $yJßg9©9y‰sù‬ﻭﺑﺎﻟﺘﺎﱄ ﺫﺍﻗﺎ ﺍﻟﺸﺠﺮﺓ ﻭﻫﺒﻄﺎ ﻛﻘﻴﻤﺔ ﺟﺴﺪﻳ‪‬ﺔ ‪ ..‬ﻫﺬﺍ‬
‫ﻣﺎ ﻧﻘﺮﺅﻩ ﻣﻦ ﻛﹶﻮ‪‬ﻥ‪ ‬ﻛﻠﻤﺔ ) ‪ ( $yJßg9©9y‰sù‬ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺩ ‪ ،‬ﻝ ‪ ،‬ﻭ ( ‪،‬‬
‫‪$yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù‬‬ ‫ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪) :‬‬
‫‪ ] ( ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٢ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻟﻮ ﱂ ﻳﻌﺺ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟ‪‬ﻪ ﺃﻣﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﳌﺎ ﺗﻐﻴ‪‬ﺮﺕ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﳉﺴﺪﻳ‪‬ﺔ ﻟﻪ ﻭﻟﺰﻭﺟﻪ ‪ ،‬ﻭﳌﺎ ﻫﺒﻄﺖ ﻋﻦ ﻗﻴﻤﺘﻬﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ‪ ،‬ﲟﻌﲎ ﳌﺎ ﺑﺪﺕ‬
‫ﳍﻤﺎ ﺳﻮﺀﺍ‪‬ﻤﺎ ‪..‬‬
‫‪ ..‬ﻭﳌﻌﺮﻓﺔ ﻣﻌﲎ ﻫﺒﻮﻁ ﺍﻟﻘﻴﻤﺔ ﺍﳉﺴﺪﻳ‪‬ﺔ ﻵﺩﻡ ﻭﺯﻭﺟﻪ – ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ –‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﳌﻌﺮﻓﺔ ﻣﻌﲎ ﺍﳍﺒﻮﻁ ﺍﳉﺴﺪﻱ ﻟﺒﲏ ﺁﺩﻡ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻟﻨﻘﺎﺭﻥ ﺑﲔ ﺇﻧﺴﺎﻥ‪ ‬ﻻ‬
‫ﻳﻐﺘﺴﻞ ﻭﻻ ﻳﻘﻠﹼﻢ ﺃﻇﺎﻓﺮﻩ ﻭﻻ ﳛﻠﻖ ﺷﻌﺮﺓ ﻭﻻ ﻳﻘﻮﻡ ﺑﺄﻱ‪ ‬ﻧﻮﻉﹴ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻈﺎﻓﺔ ‪..‬‬
‫ﻟﻨﻘﺎﺭﻧﻪ ﻣﻊ ﺣﻴﻮﺍﻥ‪ ‬ﻣﺎ )) ﻻ ﻳﻘﻮﻡ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺑﻜﻞﹼ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻷﻥﹼ ﻣﺎﻫﻴ‪‬ﺔ ﺟﺴﺪﻩ‬
 ‫‪٨٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻟﻴﺴﺖ ﲝﺎﺟﺔ ﺇﱃ ﻛﻞﹼ ﺫﻟﻚ (( ‪ ..‬ﺳﻨﺠﺪ ﰲ ﻫﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ ﺃﻥﹼ ﺟﺴﺪ‪ ‬ﺍﻹﻧﺴﺎﻥ ﺃﻛﺜﺮ‪‬‬
‫ﻫﺒﻮﻃﺎﹰ ﻣﻦ ﻏﲑﻩ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻫﺬﺍ ﺍﳉﺴﺪ ﺍﻹﻧﺴﺎﱐ ﺍﳍﺎﺑﻂ ) ﺣﻴﺚ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﳉﺴﺪ ﺍﻹﻧﺴﺎﱐ‬
‫ﺃﺿﻌﺎﻑ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺗﺼﻴﺐ‪ ‬ﺃﻱ‪ ‬ﺣﻴﻮﺍﻥ ( ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺳﻠﻴ‪‬ﺔ ﲟﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ‬
‫‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻧﺸﺄﺕ ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺃﻛﻤﻞ ﺟﺴﺪ‪ ‬ﺑﺸﺮﻱ‪ ‬ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻫﻮ ﺟﺴﺪ‪ ‬ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻗﺒﻞ ﺍﳌﻌﺼﻴﺔ ﻭﺍﳍﺒﻮﻁ ( ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻭﻫﺬﺍ ﺍﳍﺒﻮﻁ ‪ ،‬ﻧﺘﻴﺠﺘﻪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ﺗﻠﻚ ‪..‬‬
‫ﻭﻧﺘﻴﺠﺘﻪ ﺍﻟﺘﻮﺍﻟﺪ ﻣﻦ ﺧﻼﻝ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺳﻠﻴ‪‬ﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ‪..‬‬
‫‪ ..‬ﻓﺄﻛﻤﻞﹸ ﺟﺴﺪ‪ ‬ﺑﺸﺮﻱ‪ ‬ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ) ﺟﺴﺪ ﺁﺩﻡ ﻗﺒﻞ ﺍﳌﻌﺼﻴﺔ ( ﱂ ﻳﺄﺕ ﻣﻦ‬
‫ﺧﻼﻝ ﺗﻮﺍﻟﺪ‪ ‬ﻋﱪ ﺃﻋﻀﺎﺀ ﻧﺘﺠﺖ ﻋﻦ ﺗﻠﻚ ﺍﳋﻄﻴﺌﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﻧﺘﻴﺠﺔﹶ ﺧ‪‬ﻠﹾﻖﹺ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ‬
‫ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻧﺎﻣﻮﺱ ﺛﺎﺑﺖ ﻻ ﻳﺘﻐﻴ‪‬ﺮ‬
‫ﻭﻻ ﻳﺘﺒﺪ‪‬ﻝ ) ‪ ] ( ¸xƒÈqøtrB «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `s9ur ( WxƒÏ‰ö7s? «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sù‬ﻓﺎﻃﺮ ‪٤٣ :‬‬
‫[ ‪ ..‬ﻓﺎﻟﻜﻤﺎﻝ ﺍﳉﺴﺪﻱ ﳉﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻗﺒﻞ ﺍﳌﻌﺼﻴﺔ ( ‪ ،‬ﻭﻫﺒﻮﻁ ﺍﻟﻘﻴﻤﺔ‬
‫ﺍﳉﺴﺪﻳ‪‬ﺔ ﻟﻪ – ﻭﻟﺬﺭﻳ‪‬ﺘﻪ – ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ‪ ..‬ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ‪ ، ‬ﻧﻘﺮﺅﻩ ﰲ ﻣﺎﻫﻴ‪‬ﺔ‬
‫ﺧﻠﻖ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﺣﻴﺚ ﻫﺬﺍ ﺍﳉﺴﺪ‪ ‬ﻭﻋﺎﺀٌ ﻟﻨﻔﺲﹴ ﺗﺘﻤﻴ‪‬ﺰ ﻋﻦ ﺑﺎﻗﻲ‬
‫ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺑﺄﻧ‪‬ﻬﺎ ﻭ‪‬ﻟﺪﺕ‪ ‬ﻣﻠﻴﺌﺔﹰ ﺑﺎﻟﺮﻭﺡ ‪..‬‬
‫) ‪$yJ¯RÎ) 4 ¨,ysø9$# žwÎ) «!$# ’n?tã (#qä9qà)s? Ÿwur öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ‬‬

‫‪( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$#‬‬
‫] ﺍﻟﻨﺴﺎﺀ ‪[ ١٧١ :‬‬
‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( ( çm÷ZÏiB Óyrâ‘ur‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﻧﻔﺲ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻠﻴﺌﺔ‬
‫ﺑﺎﻟﺮﻭﺡ ﻣﻨﺬ ﻭﻻﺩ‪‬ﺎ ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺔﹲ ﺗﺘﻤﻴ‪‬ﺰ‪ ‬ﺎ ﻧﻔﺲ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ‬
 ‫‪٨٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ..‬ﻭﻟﺬﻟﻚ ﻭ‪‬ﻟﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺒﻴ‪‬ﺎﹰ ‪ ،‬ﻭﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺘﺎﺏ ﰲ ﺫﺍﺕ ﺍﻟﻠﺤﻈﺔ‬
‫ﺍﻟﱵ ﻧ‪‬ﻔ‪‬ﺦ‪ ‬ﺭﻭﺣ‪‬ﻪ ﰲ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪’ÎoTÎ) tA$s% ÇËÒÈ $wŠÎ6|¹ ωôgyJø9$# ’Îû šc%x. `tB ãNÏk=s3çR y#ø‹x. (#qä9$s% ( Ïmø‹s9Î) ôNu‘$x©r'sù‬‬ ‫)‬
‫‪ ] ( $wŠÎ;tR ÓÍ_n=yèy_ur |=»tGÅ3ø9$# zÓÍ_9s?#uä «!$# ߉ö7tã‬ﻣﺮﱘ ‪[ ٣٠ – ٢٩ :‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﻳﻘﺘﻀﻲ – ﺣﺴﺐ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ – ﺟﺴﺪﺍﹰ ﳐﺘﻠﻔﺎﹰ ﻋﻦ‬
‫ﺍﻷﺟﺴﺎﺩ ﺍﻟﱵ ﺗ‪‬ﻮﻟﺪ ﻧﺘﻴﺠﺔﹶ ﺃﻋﻀﺎﺀٍ ﺗﻨﺎﺳﻠﻴ‪‬ﺔ ‪ ،‬ﻇﻬﺮﺕ ﻧﺘﻴﺠﺔ ﻣﻌﺼﻴﺔ ﺃﺑﻴﻨﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﰲ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺠﺴﺪ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳ‪‬ﺨﻠﻖ ﻣﻦ ﺍﺟﺘﻤﺎﻉﹺ ﻧﻄﻔﺔ‪ ‬ﻣﻊ ﺑﻮﻳﻀﺔ‬
‫ﻛﺒﺎﻗﻲ ﺍﻟﺒﺸﺮ ‪ ..‬ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻛﻤﺜﻞﹺ ﺧ‪‬ﻠﹾﻖﹺ ﺟﺴﺪ‪ ‬ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫)‪`ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬ ‫)‬
‫‪ ] ( ãbqä3u‹sù‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٥٩ :‬‬
‫ﻭﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﱂ ﲢﻤﻞ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺒﺎﻗﻲ ﺍﻹﻧﺎﺙ ‪ ،‬ﻓﻤﺪ‪‬ﺓﹸ ﺍﳊﻤﻞ ﱂ‬
‫ﺗﺘﺠﺎﻭﺯ‪ ‬ﻓﺘﺮﺓﹰ ﳏﺪﻭﺩﺓ ‪ ،‬ﻭﰲ ﺗﺘﺎﱄ ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺒﻴﺎﻥ‬
‫ﺍﻹﳍﻲ ﺃﻥﹼ ﺧﻠﻖ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺜﻞﹺ ﺧ‪‬ﻠﹾﻖﹺ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﰲ‬
‫ﺫﻟﻚ ﺃﻛﱪ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺻﺤ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫) * ‪Æíõ‹É` 4’n<Î) ÞÚ$y‚yJø9$# $yduä!%y`r'sù ÇËËÈ $|‹ÅÁs% $ZR%s3tB ¾ÏmÎ/ ñVx‹t7oKR$$sù çm÷Gn=yJyssù‬‬

‫‪žwr& !$pkÉJøtrB `ÏB $yg1yŠ$oYsù ÇËÌÈ $wŠÅ¡Z¨B $\‹ó¡nS àMZà2ur #x‹»yd Ÿ@ö6s% ‘MÏB ÓÍ_tFø‹n=»tƒ ôMs9$s% Ï's#÷‚¨Z9$#‬‬

‫‪ ] ( $wƒÎŽ| Å7tGøtrB Å7š/u‘ Ÿ@yèy_ ô‰s% ’ÎTt“øtrB‬ﻣﺮﱘ ‪[ ٢٤ – ٢٢ :‬‬

‫ﻭﺣﱴ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﺎﻧﺖ ﳍﺎ ﺧﺼﻮﺻﻴ‪‬ﺘ‪‬ﻬﺎ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﺑﺎﻗﻲ ﺍﻹﻧﺎﺙ ‪،‬‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ ( ôMyè|Êur $yJÎ/ ÞOn=÷ær& ª!$#ur ) :‬ﺍﻟﺬﻱ ﻳﺘﻮﺳ‪‬ﻂ ﺗﺼﻮﻳﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻟﻘﻮﻝﹺ ﺃﻣ‪‬ﻬﺎ‬
‫) ‪ôMyè|Êur $yJÎ/ ÞOn=÷ær& ª!$#ur 4Ós\Ré& !$pkçJ÷è|Êur ’ÎoTÎ) Éb>u‘ ôMs9$s% $pk÷Jyè|Êur $£Jn=sù‬‬ ‫ﺣﲔ ﻭﺿﻌﺘﻬﺎ ‪:‬‬
 ‫‪٨٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪Ç`»sÜø‹¤±9$# z`ÏB $ygtG-ƒÍh‘èŒur š•Î/ $ydä‹ŠÏãé& þ’ÎoTÎ)ur zOtƒö•tB $pkçJø‹£Jy™ ’ÎoTÎ)ur ( 4Ós\RW{$%x. ã•x.©%!$# }§øŠs9ur‬‬

‫‪ ] ( ÉOŠÅ_§•9$#‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .. [ ٣٦ :‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ ، ( ôMyè|Êur $yJÎ/ ÞOn=÷ær& ª!$#ur ) :‬ﺇﺿﺎﻓﺔ‬

‫‪Ï8t•£gsÛur Å79xÿsÜô¹$# ©!$# ¨bÎ) ãNtƒö•yJ»tƒ èpx6Í´¯»n=yJø9$# ÏMs9$s% øŒÎ)ur‬‬ ‫ﺇﱃ ﻗﻮﻝ ﺍﳌﻼﺋﻜﺔ ﳍﺎ ‪) :‬‬
‫‪ ] ( šúüÏJn=»yèø9$# Ïä!$|¡ÎS 4’n?tã Å79xÿsÜô¹$#ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ٤٢ :‬ﻳ‪‬ﺆﻛﹼﺪ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﺑﺎﻗﻲ‬
‫ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﻳﺆﻛﹼﺪ ﻃﻬﺎﺭ‪‬ﺎ – ﻛﺄﻧﺜﻰ – ﻭﻳ‪‬ﺆﻛﹼﺪ ﺃﻧ‪‬ﻬﺎ ﻻ ﲢﻴﻆ ﻛﺒﺎﻗﻲ ﺍﻟﻨﺴﺎﺀ )) ﺣﻴﺚ‬
‫ﺍﳊﻴﺾ ﻧﻘﻴﺾ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﻭﻫﻲ ﻃﺎﻫﺮﺓ ﺩﺍﺋﻤﺎﹰ (( ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻳ‪‬ﺆﻛﹼﺪ – ﺇﺿﺎﻓﺔ ﳌﺎ ﺑﻴ‪‬ﻨﺎ –‬
‫ﺃﻧ‪‬ﻬﺎ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺣﺎﻣﻞ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺎﻋﺎﺕ ﳏﺪﻭﺩﺓ ‪..‬‬
‫ﻭﺣﺘ‪‬ﻰ ﺟﺴﺪﻫﺎ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﻘﺪ ﺃﻧﺒﺘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻧﺒﺎﺗﺎﹰ ﺣﺴﻨﺎﹰ ﻣﻦ ﺧﻼﻝ ﺭﺯﻕﹴ‬
‫ﺧﺎﺹ‪ ‬ﺭﺯﻗﻬﺎ ﺇﻳﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻧﺘﻴﺠﺔ ﺃﻥ ﺗﻘﺒ‪‬ﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻮﻻﹰ ﺣﺴﻨﺎﹰ ‪،‬‬
‫ﺣﻴﺚ ﺃﻋﺎﺫﻫﺎ ﻭﺫﺭﻳ‪‬ﺘﻬﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ‪..‬‬
‫‪ ..‬ﻓﻜﻮﻥﹸ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﺎﺫﻫﺎ ﻭﺫﺭﻳ‪‬ﺘﻬﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ‪ ،‬ﻭﻫﻴﺄﻫﺎ ﻟﺘﺤﻤﻞ ﺟﺴﺪﹰﺍ‬
‫ﳛﻤﻞﹸ ﻧﻔﺴﺎﹰ ﻣﻠﻴﺌﺔﹰ ﺑﺎﻟﺮﻭﺡ ) ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ‪ ،‬ﺍﻗﺘﻀﻰ – ﺣﺴﺐ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ‬
‫– ﺃﻥ ﻳ‪‬ﻨﺒﺘﻬﺎ ﻧﺒﺎﺗﺎﹰ ﺣﺴﻨﺎﹰ ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻤﻴ‪‬ﺰﻫﺎ – ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ – ﻋﻦ ﺑﺎﻗﻲ ﻧﺴﺎﺀ ﺍﻟﺒﺸﺮ ‪،‬‬
‫ﲟﺎﻫﻴ‪‬ﺔ ﺟﺴﺪﻳ‪‬ﺔ ﻭﻧﻔﺴﻴ‪‬ﺔ ‪..‬‬
‫‪}§øŠs9ur ôMyè|Êur $yJÎ/ ÞOn=÷ær& ª!$#ur 4Ós\Ré& !$pkçJ÷è|Êur ’ÎoTÎ) Éb>u‘ ôMs9$s% $pk÷Jyè|Êur $£Jn=sù‬‬ ‫)‬
‫‪ÉOŠÅ_§•9$# Ç`»sÜø‹¤±9$# z`ÏB $ygtG-ƒÍh‘èŒur š•Î/ $ydä‹ŠÏãé& þ’ÎoTÎ)ur zOtƒö•tB $pkçJø‹£Jy™ ’ÎoTÎ)ur ( 4Ós\RW{$%x. ã•x.©%!$#‬‬

‫‪Ÿ@yzyŠ $yJ¯=ä. ( $-ƒÌ•x.y— $ygn=¤ÿx.ur $YZ|¡ym $·?$t6tR $ygtFt7/Rr&ur 9`|¡ym @Aqç7s)Î/ $ygš/u‘ $ygn=¬6s)tFsù ÇÌÏÈ‬‬

‫‪ô`ÏB uqèd ôMs9$s% ( #x‹»yd Å7s9 4’¯Tr& ãLuqö•yJ»tƒ tA$s% ( $]%ø—Í‘ $ydy‰ZÏã y‰y`ur z>#t•ósÏJø9$# $-ƒÌ•x.y— $ygøŠn=tã‬‬

‫‪ ] ( A>$|¡Ïm ÎŽö•tóÎ/ âä!$t±o„ `tB ä-ã—ö•tƒ ©!$# ¨bÎ) ( «!$# ωZÏã‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٣٧ – ٣٦ :‬‬
‫‪ ..‬ﻓﺎﻟﺮﺯﻕ ﺍﻟﺬﻱ ﺭﺯﻗﻬﺎ ﺇﻳﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺬﻱ ﻟﻪ ﻣﺎﻫﻴ‪‬ﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺭﺯﻕ ﺍﻟﺪﻧﻴﺎ‬
‫ﺍﻟﺬﻱ ﻳﺄﻛﻞﹸ ﻣﻨﻪ ﺃﻓﺮﺍﺩ‪ ‬ﺟﻴﻠﻬﺎ ‪ ،‬ﻟﻪ ﺗﻌﻠﹼﻘﻪ ﺑﻜﻮﻧﹺﻬﺎ ﻣﺘﻤﻴ‪‬ﺰﺓ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺎﺀ ) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ( ‪،‬‬
 ‫‪٨٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻭﺑﻜﻮﻧﹺﻬﺎ ﻣ‪‬ﻬﻴ‪‬ﺄﺓﹰ ﳊﻤﻞ ﻋﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﺠﺴﺪ‪ – ‬ﻧﻌﲏ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫– ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺩﻭﻥ ﺁﻟﻴ‪‬ﺔ ﺟﻨﺴﻴ‪‬ﺔ ﻭﺩﻭﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻄﻔﺔ ﻣﻊ ﺍﻟﺒﻮﻳﻀﺔ ‪،‬‬
‫ﻭﻛﻨﻔﺲﹴ – ﻧﻌﲏ ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻣﻠﻴﺌﺔ‪ ‬ﺑﺎﻟﺮﻭﺡ ‪ ،‬ﺁﺗﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺘﺎﺏ ﰲ‬
‫ﺫﺍﺕ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻧ‪‬ﻔ‪‬ﺦ‪ ‬ﻓﻴﻬﺎ ﺭﻭﺡ ﻋﻴﺴﻰ ﰲ ﻣﺮﱘ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳ‪‬ﺸﲑ‪ ‬ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﺯﻕ‪ ‬ﺍﻟﺬﻱ ﺭﺯﻗﻬﺎ ﺇﻳﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ ‪‬ﻴﺄﺓ ﳊﻤﻞ ﻋﻴﺴﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ – ﻗﺒﻞ ﻭﻻﺩﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻻ ﺗﺄﻛﻞ ﺇﻻﹼ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﻟﺮﺯﻕ ‪ ،‬ﺃﻧ‪‬ﻬﺎ ﺑﻌﺪ ﺃﻥ ﺟﺎﺀﻫﺎ ﺍﳌﺨﺎﺽ ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺎﺩﻫﺎ) * ( ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣﻦ ﲢﺘﻬﺎ ‪ ،‬ﻗﺎﻝ ﳍﺎ ‪: ( ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ) :‬‬
‫) * ‪Æíõ‹É` 4’n<Î) ÞÚ$y‚yJø9$# $yduä!%y`r'sù ÇËËÈ $|‹ÅÁs% $ZR%s3tB ¾ÏmÎ/ ñVx‹t7oKR$$sù çm÷Gn=yJyssù‬‬

‫‪žwr& !$pkÉJøtrB `ÏB $yg1yŠ$oYsù ÇËÌÈ $wŠÅ¡Z¨B $\‹ó¡nS àMZà2ur #x‹»yd Ÿ@ö6s% ‘MÏB ÓÍ_tFø‹n=»tƒ ôMs9$s% Ï's#÷‚¨Z9$#‬‬

‫|‪Å7ø‹n=tæ ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur ÇËÍÈ $wƒÎŽ‬‬ ‫‪Å7tGøtrB Å7š/u‘ Ÿ@yèy_ ô‰s% ’ÎTt“øtrB‬‬

‫‘‪’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy_ $Y7sÛâ‬‬

‫‪ ] ( $|‹Å¡SÎ) uQöqu‹ø9$# zNÏk=Ÿ2é& ô`n=sù $YBöq|¹ Ç`»uH÷q§•=Ï9 ßNö‘x‹tR‬ﻣﺮﱘ ‪[ ٢٦ – ٢٢ :‬‬

‫) * ( ‪ -‬ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳﺔ ) ﺳ‪‬ﻠﹼﻢ ﺍﳋﻼﺹ ( ﻭﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺟﺮﻱﺀ ( ﺃﻥﹼ ﺍﻟﺬﻱ ﻧﺎﺩﻯ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻣﻦ ﲢﺘﻬﺎ ﻫﻮ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﺑﺄﻛﺜﺮ ﻣﻦ ﻣﻌﻴﺎﺭ ‪ ..‬ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﺃﻥﹼ ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻗﻴﻠﺖ ﳍﺎ ﻣﻦ ﲢﺘﻬﺎ ﻫـﻮ ) ‪( ٣٣‬‬
‫ﻛﻠﻤﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻘﺎﺑﻞ ﻋﺪﺩ ﺳﲏ ﻟﺒﺚ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺃﻥ ﻳﺮﻓﻌﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ‪..‬‬
‫) &‪$Y7sÛâ‘ Å7ø‹n=tæ ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur ÇËÍÈ $wƒÎŽ| Å7tGøtrB Å7š/u‘ Ÿ@yèy_ ô‰s% ’ÎTt“øtrB žwr‬‬

‫_‪Ç`»uH÷q§•=Ï9 ßNö‘x‹tR ’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy‬‬

‫¡ |‹‪ ] ( $‬ﻣﺮﱘ ‪ ٣٣ = [ ٢٦ – ٢٤ :‬ﻛﻠﻤﺔ ‪..‬‬

‫‪Å S)Î Q‬‬
‫‪u qö ‹u 9ø #$ N‬‬
‫‪z =kÏ 2‬‬
‫` ‪Ÿ &é‬‬
‫‪ô =n ùs $BY qö ¹‬‬
‫|‬
 ‫‪٨٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﻓﺄﻛﻠﻬﺎ ﻟﻄﻌﺎﻡﹴ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻬﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ )) ﻛﺘﻬﻴﺌﺔ‬

‫ﳊﻤﻞ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ (( ‪ .....‬ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﺍﳌﺨﺘﻠﻒ ﻋﻦ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﺁﺗﺎﻫﺎ ﺇﻳﺎﻩ ﺍﷲُ‬
‫‪’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy_ $Y7sÛâ‘ Å7ø‹n=tæ ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur‬‬ ‫ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ، ( ( $YZøŠtã “Ìh•s%ur‬ﻳ‪‬ﺴﺎﻋﺪ ﰲ ﺧﺮﻭﺝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻓﺮﺟﻬﺎ ‪ ..‬ﻓﻤﻬﻤ‪‬ﺘﻬﺎ ﺍﻟﱵ‬
‫ﻫ‪‬ﻴ‪‬ﺌﺖ ﳍﺎ ‪ ،‬ﻭﺍﻟﱵ ﳍﺎ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺎﻟﺮﺯﻕ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻬﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻗﺪ ﺍﻧﺘﻬﺖ ﻋﻨﺪ‬
‫ﺍﳌﺨﺎﺽ ﺣﻴﺚ ﻭﻻﺩﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪ ..‬ﻭﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻧ‪‬ﻔﺦ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻭﺡ ) ﲟﻌﲎ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ( ﻛﻮ‪‬ﺎ ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ‪..‬‬
‫‪Zptƒ#uä !$ygoYö/$#ur $yg»oYù=yèy_ur $oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$#ur‬‬ ‫)‬
‫‪ ] ( šúüÏJn=»yèù=Ïj9‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ٩١ :‬‬

‫‪ ..‬ﺇﻥﱠ ﻛﻠﻤﺔ ) ‪ ( $ygŠÏù‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( $oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsù‬ﺗﻌﻮﺩ ﺇﱃ‬
‫ﺍﻟﱵ ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗ‪‬ﺆﻛﱢﺪ‪ ‬ﺃﻥﱠ ﺍﻟﺮﻭﺡ – ﺍﳌﻌﲏ ﻫﻨﺎ – ﻧ‪‬ﻔ‪‬ﺦ‪ ‬ﰲ ﻧﻔﺲ ﻣﺮﱘ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻄﺎﻫﺎ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋﻼ ﻛﻮ‪‬ﺎ‬
‫ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧ‪‬ﻔﺦ‪ ‬ﰲ ﻧﻔﺲ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ ﺃﻣﺮ‪ ‬ﺁﺧﺮ‬
‫ﻏﲑ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧ‪‬ﻔ‪‬ﺦ‪ ‬ﰲ ﻓﺮﺟﻬﺎ ﻭﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪$sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$# tbºt•ôJÏã |MoYö/$# zNtƒó•sDur‬‬ ‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( tûüÏFÏZ»s)ø9$# z`ÏB ôMtR%x.ur ¾ÏmÎ7çFä.ur $pkÍh5u‘ ÏM»yJÎ=s3Î/ ôMs%£‰|¹ur $oYÏmr•‘ ÆÏB ÏmŠÏù‬ﺍﻟﺘﺤﺮﱘ ‪:‬‬
‫‪ .. [ ١٢‬ﻓﺈﻥﹼ ﻧﻔﺦ‪ ‬ﺍﻟﺮﻭﺡ – ﻫﻨﺎ – ﻳﻌﲏ ﻧﻔﺦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻛﻨﻔﺲ ﻣﻠﻴﺌﺔ‬
‫) ‪ÏmŠÏù $sY÷‚xÿoYsù‬‬ ‫ﺑﺎﻟﺮﻭﺡ ( ﰲ ﻓﺮﺝ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( ÏmŠÏù‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ( $oYÏmr•‘ ÆÏB‬ﺗ‪‬ﺆﻛﱢﺪ ﺃﻥﹼ ﺍﻟﻨﻔﺦ ﰲ ﻓﺮﺝ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺫﺍ‪‬ﺎ ‪ ،‬ﻛﻤﺎ‬
‫ﻫﻮ ﺣﺎﻝ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪..‬‬
 ‫‪٨٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﺳﻢ ﻣﺮﱘ ﻳﺮﺩ ﺻﺮﺍﺣﺔﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﻟﻨﻔﺦ ﻋﻴﺴﻰ ﰲ‬
‫‪$oYÏmr•‘ ÆÏB ÏmŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$# tbºt•ôJÏã |MoYö/$# zNtƒó•sDur‬‬ ‫ﻓﺮﺟﻬﺎ ‪) :‬‬
‫‪ ] ( tûüÏFÏZ»s)ø9$# z`ÏB ôMtR%x.ur ¾ÏmÎ7çFä.ur $pkÍh5u‘ ÏM»yJÎ=s3Î/ ôMs%£‰|¹ur‬ﺍﻟﺘﺤﺮﱘ ‪ .. [ ١٢ :‬ﻓﻬﺬﻩ‬
‫ﺍﻟﻘﺼ‪‬ﺔ ﻟﻦ ﺗﺘﻜﺮ‪‬ﺭ ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞ ‪ ،‬ﻓﻼ ﳝﻜﻦ ﻷﻧﺜﻰ ﺃﻥ ﺗﻠﺪ ﺩﻭﻥ ﺭﺟﻞ ﺇﻻﹼ ﻣﺮﱘ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻻﺳﻢ ) ‪ ( tbºt•ôJÏã |MoYö/$# zNtƒó•sDur‬ﻳﺘﺼﺪ‪‬ﺭ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﻻ ﻧﺮﻯ ﻭﺭﻭﺩ ﺍﺳﻢ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺑﺸﻜﻞﹴ ﺻﺮﻳﺢﹴ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺼﻮ‪‬ﺭﺓ‬
‫ﻟﻨﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺫﺍ‪‬ﺎ ‪ ،‬ﲟﻌﲎ ﺇﻋﻄﺎﺋﻬﺎ ﻣﻦ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﺍﻹﳍﻲ ) ﺍﻟﺮﻭﺡ ( ﻛﻮ‪‬ﺎ‬
‫‪$yg»oYù=yèy_ur $oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$#ur‬‬ ‫ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ‪) :‬‬
‫‪ ] ( šúüÏJn=»yèù=Ïj9 Zptƒ#uä !$ygoYö/$#ur‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ٩١ :‬‬
‫ﻓﻠﻬﺬﻩ ﺍﳊﺎﻟﺔ ﺇﺳﻘﺎﻃﺎﺕ ﻧﺴﺒﻴ‪‬ﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻓﻜﻞﱡ ﻃﻔﻠﺔ‪ ‬ﺑﺮﻳﺌﺔ‪ ‬ﺗ‪‬ﺤﺼﻦ‬
‫ﻓﺮﺟﻬﺎ ‪ ،‬ﲢﺼﻞ ﻋﻠﻰ ﻣﺪﺩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺮﺑﻪ ‪ ،‬ﻭﺗﺰﺩﺍﺩ ﻛﻤﻴ‪‬ﺔ ﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ‪ ،‬ﺑﻨﺴﺒﺔ ﺗﺘﻨﺎﺳﺐ‬
‫ﻭﺩﺭﺟﺔ ﺍﻹﺣﺼﺎﻥ ﻭﺍﳋﻼﺹ ﻭﺍﻟﻨﻘﺎﺀ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ ‪ .....‬ﺻﺤﻴﺢ‪ ‬ﺃﻧ‪‬ﻪ ﻟﻦ ﺗﺼﻞ ﺃﻧﺜﻰ‬
‫– ﰲ ﺍﻟﺘﺎﺭﻳﺦ – ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ‬
‫ﺇﺳﻘﺎﻃﺎﺕ ﻧﺴﺒﻴ‪‬ﺔ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﺗﺘﻜﺮ‪‬ﺭ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﳌﺼﻮ‪‬ﺭﺓ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﻏﲑ ﺣﺎﻭﻳﺔ ﻋﻠﻰ ﺍﺳﻢ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ‪..‬‬
‫ﻭﻧﺮﻯ ﺣﻜﻤﺔﹰ ﻋﻈﻴﻤﺔﹰ ﰲ ﻛﻮ‪‬ﻥ ﺧﻠﹾﻖﹺ ﺟﺴﺪ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻣﺒﺎﺷﺮﺓ‬
‫‪ ،‬ﺩﻭﻥ ﻧﻄﻔﺔ‪ ‬ﻭﺑﻮﻳﻀﺔ‪ ‬ﻛﺒﺎﻗﻲ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻋﺪ‪‬ﺓ ﻣﻨﺎﻇﲑ ‪:‬‬
‫‪ – ١‬ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﻟﺮﻭﺡ ﻭﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺍﳋﻄﻴﺌﺔ ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﺘﻤﻴ‪‬ﺰ – ﺑﺬﻟﻚ – ﻋﻦ ﺃﻧﻔﺲ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﳍﺎ ﻣﻦ ﺟﺴﺪ‪ ) ‬ﻭﻋﺎﺀٍ ( ﺧ‪‬ﻠﻖ ﺩﻭﻥ‬
‫ﺃﻋﻀﺎﺀٍ ﻧﺘﺠﺖ ﻋﻦ ﺍﳋﻄﻴﺌﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻧﻄﻔﺔ‬
‫ﻭﺑﻮﻳﻀﺔ ‪ ،‬ﻭﺩﻭﻥ ﺁﻟﻴ‪‬ﺔ‪ ‬ﺟﻨﺴﻴ‪‬ﺔ‪ ‬ﻧﺎﲡﺔ ﻋﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻷﻭﱃ ‪..‬‬
 ‫‪٨٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ – ٢‬ﺇﻥﱠ ﺍﻣﺘﻼﺀ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺮﻭﺡ ﻳﻌﲏ ﺃﻧ‪‬ﻬﺎ ﺳﺘﺘﺮﻙ ﺍﳉﺴـﺪ ﺍﻟـﺪﻧﻴﻮﻱ ﺍﳍـﺎﺑﻂ ]‬
‫ﺃﺟﺴﺎﺩﻧﺎ ﺍﻟﱵ ﺗﺘﻮﺍﻟﺪ ﻣﻦ ﺃﻋﻀﺎﺀٍ ﻧﺘﺠﺖ ﻋﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻷﻭﱃ [ ﻭﺗﻌﺮﺝ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﻛﻤﺎ ﺣﺼﻞ ﰲ ﻣﻌﺮﺍﺝ ﺍﻟﻨﱯ‪ ، r ‬ﺣﻴﺚ ﻋﺮﺝ ‪ r‬ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺍﻣﺘﻸﺕ ﻧﻔﺴﻪ )‬
‫ﻭﻗﺖ ﺍﻟﻌﺮﻭﺝ ( ﺭﻭﺣﺎﹰ ‪ ..‬ﻭﻧﻔﺲ ﻋﻴﺴﻰ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺮﻭﺡ ﺩﺍﺋﻤﺎﹰ ) ‪ ( ( çm÷ZÏiB Óyrâ‘ur‬ﻻ ﺑﺪ‪ ‬ﳍﺎ‬
‫ﻣﻦ ﺟﺴﺪ‪ ‬ﳑﻴ‪‬ﺰﹴ ﳐﺘﻠﻒ‪ ‬ﻋﻦ ﺃﺟﺴﺎﺩﻧﺎ ﺣﱴ ﺗﺒﻘﻰ ﻣﺴﺘﻘﺮ‪‬ﺓﹰ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺇﻻﹼ ﻓﺴـﺘﺘﺮﻙ‬
‫ﺟﺴﺪﻫﺎ ﻭﺗﻌﺮﺝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻟﺬﻟﻚ ﻛﺎﻥ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲞﺼﻮﺻﻴ‪‬ﺘﻪ ﺍﻟﱵ‬
‫ﺑﻴ‪‬ﻨﻬﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ – ٣‬ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪‬ﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺍﳌﻤﻴ‪‬ﺰﺓ ﻋﻦ ﺃﺟﺴﺎﺩ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ ‪،‬‬
‫ﺿﺮﻭﺭﺓ ﻻ ﺑﺪ‪ ‬ﻣﻨﻬﺎ ﳌﻌﺮﻓﺔ ﻫﻮﻳ‪‬ﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ‪ ،‬ﻓﻔﻲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ﻳﺘ ‪‬ﻢ‬
‫ﺍﻟﺘﻌﺮ‪‬ﻑ ﻋﻠﻴﻪ ﻋﱪ ﺧﺼﻮﺻﻴ‪‬ﺔ ﺟﺴﺪﻩ ﺍﳌﺨﺘﻠﻔﺔ ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﺆﻣﻦ ﺑﻪ ﻛﻞﱡ ﺃﻫﻞ‬
‫‪Ÿ@ö6s% ¾ÏmÎ/ ¨ûsöÏB÷sã‹s9 žwÎ) É=»tGÅ3ø9$# È@÷dr& ô`ÏiB bÎ)ur‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﰲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ﻭﻗﺒﻞ ﻣﻮﺗﻪ )‬
‫‪ ] ( #Y‰‹Íky- öNÍköŽn=tã ãbqä3tƒ ÏpyJ»uŠÉ)ø9$# tPöqtƒur ( ¾ÏmÏ?öqtB‬ﺍﻟﻨﺴﺎﺀ ‪ .. [ ١٥٩ :‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺫﻟﻚ‬
‫ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻧﺎﻣﻮﺱ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﺒﺪ‪‬ﻝ ﻭﻻ ﻳﺘﻐﻴ‪‬ﺮ ‪ ،‬ﻓﺒﻌﺪ ﺧﻄﻴﺌﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻫﺒﻂ ﺟﺴﺪ‪‬ﻩ ﺇﱃ ﻣﺎﻫﻴ‪‬ﺔ‪ ‬ﺃﺩﱏ ﳑ‪‬ﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺗﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺍﺟﺘﺒﺎﻩ ‪ ،‬ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺃﺗﺘﻪ ﺍﻟﻨﺒﻮ‪‬ﺓ ‪..‬‬
‫‪É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJßgè?ºuäöqy™ $yJçlm; ôNy‰t7sù $pk÷]ÏB ŸxŸ2r'sù‬‬ ‫)‬
‫‪ ] ( 3“y‰ydur Ïmø‹n=tã z>$tGsù ¼çmš/u‘ çm»t6tGô_$# §NèO ÇÊËÊÈ 3“uqtósù ¼çm-/u‘ ãPyŠ#uä #Ó|Âtãur 4 Ïp¨Ypgø:$#‬ﻃﻪ ‪:‬‬
‫‪ .. [ ١٢٢ – ١٢١‬ﻓﺎﻟﻨﺒﻮ‪‬ﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﰲ ﺩﺍﺭ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻻﻣﺘﺤﺎﻥ ‪ ،‬ﻭﻫﻲ ﺩﺍﺭ‬
‫ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻨﺘﻴﺠﺔﹲ ﻟﻼﻣﺘﺤﺎﻥ ﺍﻷﻭ‪‬ﻝ ﰲ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻳﺘﻢ‪ ‬ﻫﺒﻮﻁ ﲨﻴﻊ‬
‫ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺇﱃ ﻋﺎﱂ ﺍﻻﻣﺘﺤﺎﻥ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ﰲ ﺃﺟﺴﺎﺩ‪ ‬ﺑﺸﺮﻳ‪‬ﺔ‪ ‬ﺃﺩﱏ ﺧ‪‬ﻠﹾﻘﹶﺎﹰ ﻣﻦ‬
 ‫‪٩٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻣﺎﻫﻴ‪‬ﺔ ﺟﺴﺪ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﻫﺒﻮﻃﻬﻤﺎ ‪ ..‬ﻓﻮﺝ‪ ‬ﻳﺪﺧﻞ ﺩﻧﻴﺎ ﺍﻻﻣﺘﺤﺎﻥ ﺑﺎﳌﻴﻼﺩ ‪ ،‬ﻭﻓﻮﺝ‪‬‬
‫ﳜﺮﺝ ﻣﻨﻬﺎ ﺑﺎﳌﻮﺕ ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﻛﻞﹼ ﳊﻈﺔ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪Ÿxsù y“#y‰èd yìÎ7s? `yJsù “W‰èd ÓÍh_ÏiB Nä3¨Yt•Ï?ù'tƒ $¨BÎ*sù ( $YèŠÏHsd $pk÷]ÏB (#qäÜÎ7÷d$# $oYù=è%‬‬ ‫)‬
‫‪ ] ( tbqçRt“øts† öNèd Ÿwur öNÍköŽn=tæ ì$öqyz‬ﺍﻟﺒﻘﺮﺓ ‪[ ٣٨ :‬‬

‫) ‪“W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù ( Ar߉tã CÙ÷èt7Ï9 öNä3àÒ÷èt/ ( $Jè‹ÏHsd $yg÷YÏB $sÜÎ7÷d$# tA$s%‬‬

‫‪¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur ÇÊËÌÈ 4’s+ô±o„ Ÿwur ‘@ÅÒtƒ Ÿxsù y“#y‰èd yìt7©?$# Ç`yJsù‬‬

‫‪ ] ( 4‘yJôãr& ÏpyJ»uŠÉ)ø9$# uQöqtƒ ¼çnã•à±øtwUur %Z3Y|Ê Zpt±ŠÏètB‬ﻃـﻪ ‪[ ١٢٤ – ١٢٣ :‬‬

‫‪ ..‬ﻓﻌﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺘﺮﺓ ﺍﻣﺘﺤﺎﻧﻪ ﳊﻤﻞ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﲪﻠﻬﺎ ﰲ‬
‫ﻋﺎﱂ ﺍﻷﻧﻔﺲ ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺘﺮﺓ ﺧﻼﻓﺘﻪ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ..‬ﻓﻠﻮ ﱂ ﳜﺘﺮ –‬
‫ﺍﻹﻧﺴﺎﻥﹸ – ﲪﻞﹶ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﳌﺎ ﻛﺎﻥ ﺧﻠﻴﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳌﺎ ﻭ‪‬ﻟﺪ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﰲ ﺟﺴﺪ‪ ‬ﺣﻲ‪ .. ‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻭﺟﻮﺩﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ‪،‬‬
‫ﻟﻨﺎ ﻓﻴﻪ ﻭﺟﻪ‪ ‬ﻣﻦ ﺃﻭﺟﻪ ﺍﻻﺧﺘﻴﺎﺭ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺣﻴﻨﻤﺎ ﺗﻌﻠﻢ ﺷﻴﺌﺎﹰ ﻣﺎ ﻣﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﳍﺎ ﻣـﻦ‬
‫ﺗﺼﻮ‪‬ﺭ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺯﻣﺎﻧﺎﹰ ﻭﻣﻜﺎﻧﺎﹰ ‪ ..‬ﻭﻓﻮﺭ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺇﱃ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺗﻜﻮﻥ ﻏﲑ‬
‫ﻣﺎﻟﻜﺔ‪ ‬ﻟﻠﺘﺼﻮ‪‬ﺭ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ﻟﻸﺷﻴﺎﺀ ‪ ،‬ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﺗ‪‬ﻜﻮ‪‬ﻥ ﺃﻟﻴ‪‬ﺎ‪‬ﺎ ﻟﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺗﻜﺎﻣﻞ ﺇﺩﺭﺍﻛﻬﺎ ﻟﺘﺼﻮ‪‬ﺭ ﺍﻹﻃﺎﺭ ﺍﻟﺰﻣﺎﱐ ﻭﺍﳌﻜﺎﱐ ﺍﶈﻴﻂ ﺑﺎﻷﺷﻴﺎﺀ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪yìôJ¡¡9$# ãNä3s9 Ÿ@yèy_ur $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#ur‬‬

‫‪ ] ( šcrã•ä3ô±s? öNä3ª=yès9 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur‬ﺍﻟﻨﺤﻞ ‪[ ٧٨ :‬‬

‫‪ ..‬ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﹼ ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻟ‪‬ﻜﻠﻤﺔ ) ©‪ ( $\«ø‹x‬ﺩﻭﻥ ﻛﻠﻤﺔ ) ﺃﻣـﺮﺍﹰ ( ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ ‪، ( $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#ur ) :‬‬
 ‫‪٩١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻳﺼﻒ‪ ‬ﺍﻹﻧﺴﺎﻥﹶ ﺣﻴﻨﻤﺎ ﳜﺮﺝ ﻣﻦ ﺑﻄﻦ ﺃﻣ‪‬ﻪ ﺑﺄﻧ‪‬ﻪ ﱂ ﻳﻜﻦ – ﺣﲔ ﺫﻟﻚ – ﻳﻌﻠﻢ ﺃﻱ‪ ‬ﺷﻲ ٍﺀ‬
‫ﻣﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻋﺎﱂ ﺍﳊﺲ ﻭﺍﳌﺸﻴﺌﺔ ‪ ،‬ﺗﻠﻚ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳـﻢ‪ ‬ﺍﻷﺷـﻴﺎﺀ ‪،‬‬
‫ﺣﻴﺚ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴ‪‬ﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﻛﻞﱢ ﻣﻮﻟﻮﺩ ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﻏﲑ ﻣﺸـﻤﻮﻟﺔ‬
‫ﺑﻜﻠﻤﺔ ) ©‪ ، ( $\«ø‹x‬ﻛﻮ‪‬ﺎ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻢ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﺃﻱ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻢ ﺍﳋﻠـﻖ‬
‫‪ ..‬ﻓﻬﻲ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﺍﷲُ ﺗﻌﺎﱃ ‪..‬‬
‫‪žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬‬ ‫)‬
‫‪ ] ( WxŠÎ=s%‬ﺍﻹﺳﺮﺍﺀ ‪[ ٨٥ :‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻨﻔﺲ‪ – ‬ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻻ ﳝﻜﻨﻬﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻷﻣﻮﺭ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻭﻻ ﺗﺼﻮ‪‬ﺭﻫﺎ ﺇﻻﹼ ﺑﻌﺪ ﺃﻥ ﺗ‪‬ﻠﺒﹺﺴ‪‬ﻬﺎ ﺛﻮﺏ‪ ‬ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫‪ ..‬ﻓﻬﻞ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺼﻮ‪‬ﺭ‪ ‬ﺃﻱ‪ ‬ﻋﺪﺩ‪ ‬ﻛﺤﻘﻴﻘﺔ ﳎﺮ‪‬ﺩﺓ ؟ ‪ ..‬ﻻ ﳝﻜﻨﻨﺎ ﺫﻟﻚ ‪ ،‬ﻭﻛﻞﱡ ﺗﺼﻮ‪‬ﺭﻧﺎ‬
‫ﻟﻪ ﺃﻥ ﻧﺘﺼﻮ‪‬ﺭ‪ ‬ﳎﻤﻮﻋﺔﹰ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪ ،‬ﻋﺪﺩ ﻭﺍﺣﺪﺍ‪‬ﺎ ﻳﺴﺎﻭﻱ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ‪..‬‬
‫‪ ..‬ﻓﺎﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻻ ﳝﻜﻨﻨـﺎ ﺍﻟﻮﻗـﻮﻑ ﻋﻠـﻰ‬
‫ﺣﻘﻴﻘﺘﻬﺎ ﻭﻗﻮﻓﺎﹰ ﻛﺎﻣﻼﹰ ‪ ،‬ﻭﻻ ﺗﺼﻮ‪‬ﺭﻫﺎ ﺗﺼﻮ‪‬ﺭﺍﹰ ﺣﻘﻴﻘﻴ‪‬ﺎﹰ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻫـﺬﻩ ‪،‬‬
‫ﻷﻥﹼ ﺃﻧﻔﺴﻨﺎ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﺗﺼﻞ ﺇﱃ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻋـﻦ ﻃﺮﻳـﻖ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ‬
‫ﻭﺗﻌﻘﹼﻠﻬﺎ ‪ ..‬ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﺇﱃ ﻛﻞﱢ ﻣﺎ ﻭﺭﺍﺀ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻻ ﺗﺘﻜﻮ‪‬ﻥ ﺃﺻﻼﹰ ﻣﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﲤﻠﻚ ﺑﺼﺮﺍﹰ ) ﻣﻌﻨﻮﻳ‪‬ﺎﹰ ( ﺗـﺮﻯ ﻣـﻦ‬
‫ﺧﻼﻟﻪ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﺍﻟﱵ ﻧﺴﺘﺸﻔﹼﻬﺎ ﻣﻦ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﱵ ﳔﻀﻌﻬﺎ‬
‫ﳊﻮﺍﺳ‪‬ﻨﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﺬﻱ ﻻ ﻳﻌﻘﻞ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻧﺘﻴﺠﺔ ﺇﺣﺴﺎﺳﻪ ﻭﺇﺩﺭﺍﻛﻪ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻫﻮ‬
‫ﺃﻋﻤﻰ ﺍﻟﺒﺼﲑﺓ ‪..‬‬
 ‫‪٩٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫&‪ô`ÏB «!$# Èbrߊ `ÏiB Oçlm; tb%x. $tBur ÇÚö‘F{$# ’Îû šúïÌ“Éf÷èãB (#qçRqä3tƒ öNs9 y7Í´¯»s9'ré‬‬ ‫)‬
‫&‪( tbrçŽÅÇö7ム(#qçR$Ÿ2 $tBur yìôJ¡¡9$# tbqãè‹ÏÜtGó¡o„ (#qçR%x. $tB 4 Ü>#x‹yèø9$# ãNßgs9 ß#y軟Òム¢ uä!$uŠÏ9÷rr‬‬
‫] ﻫﻮﺩ ‪[ ٢٠ :‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻋ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﻷﺑﺼﺎﺭ ) ﺍﳉﺎﻧﺐ ﺍﳌﻌﻨﻮﻱ ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻵﻟﻴ‪‬ﺔ ﺍﻟﻌﻴﻨﻴ‪‬ﺔ (‬
‫ﻧ‪‬ﺪﺭﻙ ﺍﳊﻘﺎﺋﻖ ﻣﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ...‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ‪ ،‬ﻭﺇﻟﻴﻪ‬
‫ﻳﻌﻮﺩ ﻋﺎﳌﻲ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ‬

‫‪ã•»|Áö/F{$# çmà2Í‘ô‰è? žw‬‬ ‫‪ .. [ ٥٤ :‬ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻷﺑﺼﺎﺭ ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ ﺟﻞﹼ ﻭﻋﻼ )‬
‫( ] ﺍﻷﻧﻌﺎﻡ ‪.. [ ١٠٣ :‬‬ ‫‪玕Î6sƒø:$# ß#‹Ïܯ=9$# uqèdur ( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur‬‬

‫‪ ..‬ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﱂ ﺗﺄﺕ ﻋﻠـﻰ ﺍﻟﺸـﻜﻞ ) ﻻ ﺗﺪﺭﻛﻮﻧـﻪ‬
‫ﺑﺄﺑﺼﺎﺭﻛﻢ ﻭﻫﻮ ﻳﺪﺭﻛﻜﻢ ﺑﺒﺼﺮﻩ ( ‪ ،‬ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﺎﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟـﱵ ﻭﺭﺍﺀ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻓﻮﻕ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺇﻟﻴﻪ ﺗﻌﻮﺩ ﻫﺬﻩ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ..‬ﻭﻟﺬﻟﻚ ﺣﱴ ﻫﺬﻩ‬
‫ﺍﻷﺑﺼﺎﺭ ﺍﻟﱵ ﺗ‪‬ﺪﺭﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻻ ﺗﺪﺭﻛﻪ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻭﻫﻮ ﻳ‪‬ﺪﺭﻙ ﻟﻴﺲ ﻭﺟﻮﺩﻧﺎ ﻓﺤﺴﺐ‬
‫‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﺪﺭﻙ – ﺃﻳﻀﺎﹰ – ﺍﻷﺑﺼﺎﺭ ﺍﻟﱵ ﻧ‪‬ﺪﺭﻙ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻟﺬﻟﻚ ﻧـﺮﻯ ﺃﻥﹼ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ‪.. ( ( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur ã•»|Áö/F{$# çmà2Í‘ô‰è? žw ) :‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺇﺩﺭﺍﻙ‪ ‬ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﺃﺳـﲑ‪ ‬ﺇﺩﺭﺍﻙ‬
‫ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺃﺳﲑ‪ ‬ﺍﻟﻌﻘﻞ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺇﱃ ﺍﻟﻜﻠﻴ‪‬ـﺎﺕ ‪،‬‬
‫ﻓﺈﻥﹼ ﻛﻞﱠ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻻ ﺗﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﺇﺩﺭﺍﻛﹸﻬﺎ – ﻣﻬﻤﺎ ﻛـﱪ‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺼﻮ‪‬ﺭ – ﻣﻘﺪ‪‬ﻣﺔﹰ ﻹﺩﺭﺍﻙ ﻣﺎ ﻓﻮﻕ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ) ﺍﷲ ﺗﻌﺎﱃ ( ‪ ،‬ﻭﻟﺮﺅﻳﺘﻪ ﺟﻞﹼ ﻭﻋﻼ‬
‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺒﻴ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻴﺎﻧﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﳌﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺘﻬﺎ ‪..‬‬
‫) ‪`s9 tA$s% 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‘ tA$s% ¼çmš/u‘ ¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB uä!%y` $£Js9ur‬‬

‫?‪¼çmš/u‘ 4’©?pgrB $£Jn=sù 4 ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur ÓÍ_1t•s‬‬
 ‫‪٩٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹ 4Óy›qãB §•yzur $y2yŠ ¼ã&s#yèy_ È@t7yfù=Ï9‬‬

‫‪ ] ( tûüÏZÏB÷sßJø9$# ãA¨rr& O$tRr&ur‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٤٣ :‬‬

‫‪ ..‬ﻭﺍﺿﺢ‪ ‬ﺃﻥﹼ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺐ ) ﻋﱪ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺘﺴﺨﲑ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻟﻠﺒﺸﺮ ( ﻃﻠﺐ ﺃﻥ ﳚﻌﻠﻪ ﺍﷲُ ﺗﻌﺎﱃ ﻣﺘﻤﻜﹼﻨﺎﹰ ﻣﻦ ﺭﺅﻳﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ‪ ..‬ﻓﻘﻮﻟﻪ‬
‫) ‘‪ ( 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‬ﻳﺆﻛﱢﺪ ﺫﻟﻚ ‪ ..‬ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻧﻔﺲ ‪ +‬ﺟﺴﺪ (‬
‫ﻳﻄﻠﺐ ﻣﻦ ﺭﺑ‪‬ﻪ ﺟﻞﱠ ﻭﻋﻼ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﲤﻜﹼﻨﻪ ﻣﻦ ﺭﺅﻳﺘﻪ ‪..‬‬
‫‪ ..‬ﻭﻳﺄﰐ ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ) ‪ ، ( ÓÍ_1t•s? `s9 tA$s%‬ﻓﻼ ﺗ‪‬ﻮﺟ‪‬ﺪ ﺃﻱ‪‬‬
‫ﺁﻟﻴ‪‬ﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻧ‪‬ﻤﺘ‪‬ﺤﻦ ﻓﻴﻪ ﺗ‪‬ﻤﻜﹼﻨﻨﺎ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻜﻞﱡ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﱵ‬
‫ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﺃﻗﻞﹼ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥﹶ ﻣﻘﺪ‪‬ﻣﺔﹰ ﻹﺩﺭﺍﻙ ﺧﺎﻟﻘﻬﺎ ﻭﻟﺮﺅﻳﺘﻪ ﺟﻞﹼ‬
‫ﻭﻋﻼ ‪..‬‬
‫ﻭﻛﻞﱡ ﺁﻟﻴ‪‬ﺎﺕ ﺍﻟﺮﺅﻳﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﺣﺎﻃﺔ ﺃﺑﺼﺎﺭﻧﺎ ﺑﺎﳌﺮﺋﻲ ‪،‬‬
‫ﺃﻱ ﺧﻀﻮﻉ ﺍﳌﺮﺋﻲ ﻟﻘﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺧﻀﻮﻋﺎﹰ ﺗ‪‬ﺤﻴﻂ ﺑﻪ ﺃﺑﺼـﺎﺭﻧﺎ ‪..‬‬
‫ﻭﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮ‪‬ﺍﹰ ﻛﺒﲑﺍﹰ ﻣﻦ ﺃﻥ ﺗ‪‬ﺤﻴﻂ ﺑﻪ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﺑﺼﺮﻳ‪‬ﺔ ﻣﻦ ﺁﻟﻴ‪‬ﺎﺕ ﺭﺅﻳﺘﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‬
‫‪..‬‬
‫‪ ..‬ﻓﻌﻨﺪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÓÍ_1t•s? `s9 tA$s%‬ﲤﹼﺖ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺆﺍﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ..‬ﻓﺎﻟﺮﺅﻳﺔ ﻏﲑ ﳑﻜﻨﺔ – ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ – ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻵﻟﻴ‪‬ﺔ ﺍﻟﱵ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ‬
‫ﻳﺘﻤﺘ‪‬ﻊ‪ ‬ﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻭ ﻏﲑ‪‬ﻩ ‪..‬‬
‫ﻓﻘﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‘‪ ( 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‬ﻳﻌﲏ – ﻛﻤـﺎ ﻗﻠﻨـﺎ –‬
‫ﺍﺟﻌﻠﲏ ﻭﻟﻮ ﺑﺄﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺠﻮﺍﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ‪ ( ÓÍ_1t•s? `s9‬ﻋﻠـﻰ‬
‫ﺳﺆﺍﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻳﻌﲏ ﻟﻦ ﺗﺮﺍﱐ ﻭﻻ ﺑﺄﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ﻣﻦ ﺍﻵﻟﻴ‪‬ﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ‬
‫ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺬﻱ ﻧ‪‬ﻤﺘﺤﻦ ﻓﻴﻪ ‪..‬‬
 ‫‪٩٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪، ( 4 ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur‬‬
‫ﻫﻮ ﺍﺳﺘﺪﺭﺍﻙ‪ ، ‬ﻳﺘ‪‬ﺼﻞ ﲟﺎ ﻗﺒﻠﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺗﻮﺿﻴﺢ ﻭﺗﺒﻴﲔ ﺳﺒﺐ ﻋﺪﻡ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻓﺎﺧﺘﻴﺎﺭ ﺍﳉﺒﻞ ﻟﺘﺒﻴﲔ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻟﻴﺲ ﺍﺧﺘﻴﺎﺭﺍﹰ ﻋﺸﻮﺍﺋﻴ‪‬ﺎﹰ ‪ ،‬ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻞﹸ‬
‫ﺍﳉﺒﻞ ﺩﻛﹼﺎﹰ ﺣﻴﻨﻤﺎ ﲡﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ‪ ،‬ﻟﻴﺲ ﻷﻧ‪‬ﻪ ﺭﺃﻯ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﳉﺒﻞ ﻻ ﻳﺮﻯ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻧﻪ‪ ‬ﲨﺎﺩ‪ .. ‬ﻭﺍﻟﺰﻋﻢ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﰲ ﻫﺬﺍ ﺍﳉﺒﻞ ﺣﻴﺎﺓﹰ‬
‫‪ ،‬ﻭﺭﺅﻳﺔﹰ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰒﹼ ﺟﻌﻠﻪ ﺩﻛﹼﺎﹰ ﺑﻌﺪ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻫﻮ ﺯﻋﻢ‪ ‬ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻪ ‪،‬‬
‫ﻭﻫﻮ ﺟﻬﻞﹲ ﻣ‪‬ﺴﺒﻖ ﺍﻟﺼﻨﻊ ﻛﻤﻘﺪ‪‬ﻣﺔ‪ ‬ﻟﻨﺘﻴﺠﺔ‪ ‬ﻳ‪‬ﺴﻘﻄﻬﺎ ﺻﺮﻳﺢ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﱐ ‪..‬‬
‫‪ ..‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﺇﻥﹼ ﺍﻟﻄﺎﻗﺔ ﺍﳌﹸﻮﺩ‪‬ﻋـﺔ ﰲ‬
‫ﺟﺴﻢ ﻫﺬﺍ ﺍﳉﺒﻞ ‪ ،‬ﻭﰲ ﺃﻱ‪ ‬ﺟﺴﻢﹴ ﻣﺎﺩ‪‬ﻱ‪ ‬ﻛﺠﺴﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟـﱵ ﺗـﺪﻭﺭ‬
‫ﺩﺍﺧﻞ ﺣﻴ‪‬ﺰ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺸﻐﻠﻪ ﻫﺬﺍ ﺍﳉﺴﻢ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﻌﻄﻲ ﺍﳉﺴﻢ‪ ‬ﺍﳌﺎﺩ‪‬ﻱ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ‬
‫ﻭﺟﻮﺩﻩ ﰲ ﻛﻞﱢ ﳊﻈﺔ‪ ‬ﺑﻘﻮ‪‬ﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮﻩ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ‪ ..‬ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ‬
‫ﺗﺘﻼﺷﻰ ﺃﻣﺎﻡ ﻧﻮﺭ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﲡﻠﹼﻰ ﳍﺬﺍ ﺍﳉﺴﻢ ﺍﳌﺎﺩ‪‬ﻱ ‪ ..‬ﻓﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﲡﻠﹼـﻲ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺎﻡ ﻣﻦ ﻳ‪‬ﺮﻳﺪ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺃﻳﻦ ﳌﺎﺩ‪‬ﺓ ﺟﺴﻤﻪ ﺃﻥ ﺗﺘﺤﻤ‪‬ـﻞﹶ ﺍﻟﻨـﻮﺭ‬
‫ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ؟ ‪..‬‬
‫ﻭﻛﻴﻒ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋـﺎﱂ ﺍﻟـﺪﻧﻴﺎ ‪،‬‬
‫ﻭﺭﺅﻳﺘﻨﺎ ﻟﻸﺷﻴﺎﺀ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺣﺎﻃﺔ ﺃﺑﺼﺎﺭﻧﺎ ﺑﺎﳌﺮﺋﻲ ؟! ‪ ..‬ﺃﻱ ﲞﻀﻮﻉ‬
‫ﺍﳌﺮﺋﻲ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ‪‬ﺍﹰ ﻛﺒﲑﺍﹰ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﻘﻮﻝ ‪ ..‬ﺇﻥﹼ ﻗﻮﻝﹶ ﺑﻌﻀﻬﻢ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﹼﻖ ﺭﺅﻳﺘﻪ ﻋﻠﻰ ﺷﻲﺀٍ ﳑﻜـﻦ‬
‫ﺍﻟﻮﻗﻮﻉ ‪ ،‬ﻫﻮ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳉﺒﻞ ﻣﻜﺎﻧﻪ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ ﻣﺮﺩﻭﺩ ﺑﻜﻞﱢ ﺍﳌﻌﺎﻳﲑ ‪:‬‬
‫‪ – ١‬ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻟﻦ ﺗﺮﺍﱐ ﺣﱴ ﻳﺴﺘﻘﺮ‪ ‬ﺍﳉﺒﻞ ﻣﻜﺎﻧﻪ ( ‪ ..‬ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ‬
‫ﺟﺪﻻﹰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺫﻟﻚ ‪ ،‬ﻓﺎﻟﺮﺅﻳﺔ – ﰲ ﺍﻟﺪﻧﻴﺎ – ﻏﲑ ﳑﻜﻨﺔ ‪ ،‬ﻷﻥﹼ ﺍﳉﺒﻞ ﱂ ﻳﺴﺘﻘﺮ‪‬‬
‫ﻣﻜﺎﻧﻪ ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺫﺍ‪‬ﺎ ‪..‬‬
 ‫‪٩٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫) ‪§•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur‬‬ ‫‪ – ٢‬ﺍﻻﺳﺘﺪﺭﺍﻙ ﰲ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬

‫‪( 4 $Z)Ïè|¹ 4Óy›qãB §•yzur $y2yŠ ¼ã&s#yèy_ È@t7yfù=Ï9 ¼çmš/u‘ 4’©?pgrB $£Jn=sù 4 ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB‬‬
‫‪ ،‬ﻳﺆﻛﹼﺪ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﻗﻀﻴ‪‬ﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﺍﻟﺴﺒﺐ ﰲ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺮﺅﻳﺔ ‪ ..‬ﻓﺘﺠﻠﹼﻲ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻠﺠﺒﻞ ‪ ،‬ﻭﻣﺎ ﺗﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﻣﻦ ﺯﻭﺍﻝ ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺮﺍﻩ ﺍﳉﺒﻞﹸ ‪ ،‬ﺑﻞ ﻣﻦ ﺃﺟﻞ‬
‫ﺃﻥ ﻳﻘﻮﻝﹶ ﻟﻨﺎ ‪ ،‬ﺇﻥﹼ ﺍﳉﺴﻢ ﺍﳌﺎﺩ‪‬ﻱ‪ ‬ﻛﺄﺟﺴﺎﻣﻜﻢ ﻭﻛﺂﻟﻴ‪‬ﺎﺗﻜﻢ ﻟﻠﺮﺅﻳﺔ ‪ ،‬ﻻ ﻳﺘﺤﻤ‪‬ﻞ ﻧـﻮﺭ‪ ‬ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺇﺫﺍ ﲡﻠﹼﻰ ﻟﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﺃﻭ ﻣﻦ ﺃﺟﻞ ﻏﲑ ﺍﻟﺮﺅﻳﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﻣﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﺮ‪ ‬ﺻﻌﻘﺎﹰ ﻧﺘﻴﺠﺔ ﺇﺩﺭﺍﻛﻪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺑﺄﻥﱠ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺐ ) ﻋﱪ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ـﺔ ﺍﻟـﱵ ﺗﺘﻌﻠﹼـﻖ‪‬‬
‫ﺑﺘﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻟﻠﺒﺸﺮ ( ﻃﻠﺐ ﺃﻥ ﳚﻌﻠﻪ ﺍﷲُ ﺗﻌﺎﱃ ﻣﺘﻤﻜﹼﻨﺎﹰ ﻣﻦ ﺭﺅﻳﺘﻪ ﺟﻞﹼ ﻭﻋﻼ‬
‫‪ ، ( 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‘ ) :‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﺠﻠﹼﻲ ﻛﺎﻥ – ﺃﻳﻀﺎﹰ – ﻋﱪ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ‪:‬‬
‫) ‪ .. ( È@t7yfù=Ï9 ¼çmš/u‘ 4’©?pgrB $£Jn=sù‬ﻭﻫﺬﺍ ﻳ‪‬ﺆﻛﹼﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﳍﺬﻩ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻣﻦ ﺃﻥﱠ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﲟﺎ ﺗﻌﻨﻴﻪ ﻣﻦ ﻗﻮ‪‬ﺍﻣﺔ ﻋﻠﻰ ﻛﻞﱢ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻮﺩﻋﺔ ﰲ ﺟﺴﻢ ﻫﺬﺍ ﺍﳉﺒﻞ ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺣﻴﻨﻤﺎ ﺗﺘﺠﻠﹼﻰ ﻋﻠﻰ‬
‫ﻛﺎﺋﻦﹴ ﺣﺴ‪‬ﻲ‪ ‬ﻛﺎﳉﺒﻞ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﺰﻭﻝ ﻣﻦ ﻣﻜﺎﻧﻪ ‪..‬‬
‫ﻭﺯﻋﻤﻬﻢ ﺑﺄﻥﹼ ﺳﺆﺍﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻜﻲ ﻳﺮﻯ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ ﺩﻟﻴـﻞﹲ ﻋﻠـﻰ‬
‫ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻷﻧ‪‬ﻪ – ﺣﺴﺐ ﻣﺎ ﻳﺰﻋﻤﻮﻥ – ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺮﺅﻳﺔ ﳑﺘﻨﻌﺔ ﳌﺎ ﺳﺄﳍﺎ ﻣﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺃﻧ‪‬ﻪ – ﺣﺴﺐ ﻣﺎ ﻳﺰﻋﻤﻮﻥ – ﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥﹼ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻜـﻦ‬
‫ﻋﺎﳌﺎﹰ ﺑﺈﻣﻜﺎﻧﻴ‪‬ﺔ ﻋﺪﻡ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻓﺈﻥﹼ ﺫﻟﻚ ﺍﻧﺘﻘﺎﺹ‪ ‬ﻣﻨﻪ ﻭﻣﻦ ﻧﺒﻮ‪‬ﺗﻪ ‪ ..‬ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﻣـﺮﺩﻭﺩ ‪،‬‬
‫ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﻗﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‘‪ ، ( 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‬ﻫﻮ ﺇﻗﺮﺍﺭ‪ ‬ﻣﻨﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﺑﺄﻧ‪‬ﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﺂﻟﻴ‪‬ﺘﻪ ﺍﻟﻌﻴﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻦ ﺧﻼﳍـﺎ ﺇﱃ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﻫﻮ ﻳﻄﻠﺐ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ﻟﲑﻯ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ‪ ..‬ﻓﻬﻮ ﻳﻘﻮﻝ ﺭﺏ‪ ‬ﺍﺟﻌﻠﲏ ﺃﻗﺪﺭ‬
 ‫‪٩٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻋﻠﻰ ﺃﻥ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﻭﺃﺭﺍﻙ ‪ ،‬ﺃﻱ ﺃﹸﺭﻳﺪ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ﻟﻠﻨﻈﺮ ﺇﻟﻴﻚ ﻭﻟﺮﺅﻳﺘﻚ ‪ ،‬ﻓﻤﻮﺳـﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﺟﺎﻫﻼﹰ ﺑﺄﻥﹼ ﺍﻵﻟﻴ‪‬ﺔ ﺍﻟﻌﻴﻨﻴ‪‬ﺔ ﻻ ﲤﻜﹼﻨﻪ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٢‬ﻭﺃﻳﻦ ﺍﳌﺸﻜﻠﺔ ﰲ ﺃﻥ ﻳﻄﻠﺐ ﻧﱯ‪ ‬ﺭﺳﻮﻝﹲ ﻛﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺒـﺎﹰ ﻏـﲑ‬
‫ﳑﻜﻦ ؟!!! ‪ ..‬ﺃﱂ ﻳﻄﻠﺐ ﻧﻮﺡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻃﻠﺒﺎﹰ ﻏﲑ ﳑﻜﻦ ؟!!! ‪..‬‬
‫‪|MRr&ur ‘,ysø9$# x8y‰ôãur ¨bÎ)ur ’Í?÷dr& ô`ÏB ÓÍ_ö/$# ¨bÎ) Å_Uu‘ tA$s)sù ¼çm-/§‘ ÓyqçR 3“yŠ$tRur‬‬ ‫)‬
‫&‪Ÿxsù ( 8xÎ=»|¹ çŽö•xî î@uHxå ¼çm¯RÎ) ( š•Î=÷dr& ô`ÏB }§øŠs9 ¼çm¯RÎ) ßyqãZ»tƒ tA$s% ÇÍÎÈ tûüÏJÅ3»ptø:$# ãNs3ômr‬‬

‫@‪þ’ÎoTÎ) Éb>u‘ tA$s% ÇÍÏÈ tûüÎ=Îg»yfø9$# z`ÏB tbqä3s? br& y7ÝàÏãr& þ’ÎoTÎ) ( íNù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB Ç`ù=t«ó¡n‬‬

‫&‪z`ÏiB `à2r& ûÓÍ_ôJymö•s?ur ’Í< ö•Ïÿøós? žwÎ)ur ( ÖNù=Ïã ¾ÏmÎ/ ’Í< }§øŠs9 $tB š•n=t«ó™r& ÷br& š•Î/ èŒqããr‬‬

‫‪ ] ( z`ƒÎŽÅ£»y‚ø9$#‬ﻫﻮﺩ ‪[ ٤٧ – ٤٥ :‬‬

‫) ‪tbqä3s? br& y7ÝàÏãr& þ’ÎoTÎ) ( íNù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB Ç`ù=t«ó¡n@ Ÿxsù‬‬ ‫‪ ..‬ﺃﻟﻴﺲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ( tûüÎ=Îg»yfø9$# z`ÏB‬ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺃﻥﹼ ﻧﻮﺣﺎﹰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺄﻝ ﺳﺆﺍﻻﹰ ﻋﻦ ﻏـﲑ ﻋﻠـﻢﹴ ؟ ‪..‬‬
‫ﻭﺃﻟﻴﺲ ﻗﻮﻝ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪ ( z`ƒÎŽÅ£»y‚ø9$# z`ÏiB `à2r& ûÓÍ_ôJymö•s?ur ’Í< ö•Ïÿøós? žwÎ)ur‬ﻫﻮ‬
‫ﺇﻗﺮﺍﺭ‪ ‬ﻣﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧ‪‬ﻪ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﻣﺎ ﻫﻮ ﻏﲑ ﳑﻜﻦ ؟ ‪ ..‬ﻭﺃﻧ‪‬ـﻪ ﺳﻴﺼـﺒﺢ ﻣـﻦ‬
‫ﺍﳋﺎﺳﺮﻳﻦ ﺇﻥ ﱂ ﻳﻐﻔﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻫﺬﻩ ﺍﳋﻄﻴﺌﺔ ؟ ‪..‬‬
‫) ‪4Óy›qãB §•yzur‬‬ ‫‪ – ٣‬ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺃﻥ ﺃﻓﺎﻕ ﻣﻦ ﺍﻟﺼﻌﻘﺔ ﻣﺎﺫﺍ ﻗﺎﻝ ؟ ‪:‬‬
‫‪ .. ( tûüÏZÏB÷sßJø9$# ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹‬ﺇﻥﹼ ﻗﻮﻟﻪ ‪:‬‬
‫) ™‪ ( š•oY»ysö6ß‬ﻫﻮ ﺗﱰﻳﻪ‪ ‬ﷲ ﺗﻌﺎﱃ ﻋﻤ‪‬ﺎ ﺗﻘﺪ‪‬ﻡ ﺫﻛﺮﻩ ﻣﻦ ﻃﻠﺒﻪ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻷﻥﹼ‬
‫ﺫﻟﻚ ﻳﻘﺘﻀﻲ – ﻛﻤﺎ ﺃﻳﻘﻦ ﻣﻮﺳﻰ ﺑﻌﺪ ﺃﻥ ﺩ‪‬ﻙ‪ ‬ﺍﳉﺒﻞ – ﺧﻀﻮﻉ‪ ‬ﺍﷲ ﺗﻌـﺎﱃ ﻟﻘـﻮﺍﻧﲔ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ ﻋﻦ ﺫﻟﻚ ‪ ..‬ﻓﻨﻔﻲ ﺭﺅﻳﺘﻨﺎ ﷲ ﺗﻌﺎﱃ ﰲ ﻋـﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻭﺍﳊﺲ‪ ، ‬ﻫﻮ ﺗﱰﻳﻪ‪ ‬ﻟﻪ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻷﻥﹼ ﺍﻟﺰﻋﻢ‪ ‬ﺑﺈﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺮﺅﻳﺔ ﻳ‪‬ﻠﺤﻖ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻨﻘﺎﺋﺾ‬
 ‫‪٩٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻨﻘﺎﺋﺾ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ ﻟﻨـﺎ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻗﺎﳍﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ™‪ ، ( š•oY»ysö6ß‬ﺑﻌﺪ ﺃﻥ ﺃﻓﺎﻕ ‪..‬‬
‫‪ – ٤‬ﻗﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ?‪ ، ( tûüÏZÏB÷sßJø9$# ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6è‬ﺗﺄﻛﻴﺪ‪‬‬
‫ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺑﻄﻠﺒﻪ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻃﻠﺐ ﻃﻠﺒﺎﹰ – ﻓﻴﻤﺎ ﻟﻮ ﻛﺎﻥ ﳑﻜﻨﺎﹰ – ﻳ‪‬ﻠﺤﻖ ﺍﻟﻨﻘـﺎﺋﺺ‬
‫ﻭﺍﻟﻨﻘﺎﺋﺾ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻗﺒـﻮﻝ‬
‫ﺗﻮﺑﺘﻪ ﻧﺘﻴﺠﺔ ﻃﻠﺒﻪ ﻫﺬﺍ ‪ ،‬ﻭﻳﺆﻛﱢﺪ ﺃﻧ‪‬ﻪ ﺃﺻﺒﺢ ﺃﻭ‪‬ﻝﹶ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻥﹼ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌـﺎﱃ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ﻏﲑ ﳑﻜﻨﺔ ‪ ،‬ﻭﻻ ﺑﺄﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ‪ ،‬ﻷﻥﹼ ﻛﻞﱠ ﺍﻵﻟﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﻻ ﺗﺼـﻠﺢ‬
‫ﻷﻥ ﺗﻜﻮﻥ ﻣﻘﺪ‪‬ﻣﺔﹰ ﻹﺩﺭﺍﻙ ﻣﺎ ﻓﻮﻕ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻭﻟﺮﺅﻳﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺴﺘﺤﻴﻠﺔ ‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ‬
‫) ‪`s9 tA$s%‬‬ ‫‪ ،‬ﻓﻘﺪ ﰎﱠ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ﺑﲔ ﻧﺎﻑ‪ ‬ﳍﺎ ‪ ،‬ﳏﺘﺠ‪‬ﺎﹰ ﺑﻜﻠﻤﺔ ) ‪ ( `s9‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫?‪ ] ( ÓÍ_1t•s‬ﺍﻷﻋﺮﺍﻑ ‪ ، [ ١٤٣ :‬ﻭﺑﲔ ﻣﺆﻛﱢﺪ‪ ‬ﻟﻮﻗﻮﻋﻬﺎ ﳏﺘﺠ‪‬ﺎﹰ ﺑﺎﻟﻨﺼ‪‬ﲔ ﺍﻟﺘﺎﻟﻴﲔ ‪:‬‬
‫) ‪ ] ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î) ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr‬ﺍﻟﻘﻴﺎﻣﺔ ‪[ ٢٣ – ٢٢ :‬‬

‫) ‪ ] ( tbqç/qàfóspR°Q 7‹Í´tBöqtƒ öNÍkÍh5§‘ `tã öNåk¨XÎ) Hxx.‬ﺍﳌﻄﻔﹼﻔﲔ ‪[ ١٥ :‬‬

‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻟﺮﺃﻱ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺬﻱ ﻳﻨﻔﻲ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻣﻌﺘﱪﺍﹰ ﻛﻠﻤﺔ )‬
‫‪ ( `s9‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ÓÍ_1t•s? `s9 tA$s%‬ﺍﻷﻋﺮﺍﻑ ‪ [ ١٤٣ :‬ﺗﻔﻴﺪ ﺍﻟﺘﺄﺑﻴﺪ ﺍﻟﺬﻱ ﻳﺸﻤﻞ‬
‫ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﻗﻮﻟﹶﻬﻢ ﻫﺬﺍ ﻻ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺩﻟﻴﻼﹰ ‪ ،‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ( `s9‬ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺩﻭﻥ ﺃﻥ ﺗﻔﻴﺪ ﻧﻔﻲ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ‪‬ﺎ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫) ‪(#âq¨ZyJtFsù Ĩ$¨Y9$# Èbrߊ `ÏiB Zp|ÁÏ9%s{ «!$# y‰YÏã äot•ÅzFy$# â‘#£‰9$# ãNà6s9 ôMtR%x. bÎ) ö@è%‬‬

‫‪7LìÎ=tæ ª!$#ur 3 öNÍk‰É‰÷ƒr& ôMtB£‰s% $yJÎ/ #J‰t/r& çnöq¨YyJtGtƒ `s9ur ÇÒÍÈ šúüÏ%ω»|¹ ÷LäêYà2 bÎ) |NöqyJø9$#‬‬

‫‪ ] ( tûüÏHÍ>»©à9$$Î/‬ﺍﻟﺒﻘﺮﺓ ‪[ ٩٥ – ٩٤ :‬‬
 ‫‪٩٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫( ﺗﺆﻛﹼﺪ ﻋﺪﻡ ﲤﲏ‬ ‫‪#J‰t/r& çnöq¨YyJtGtƒ `s9ur‬‬ ‫( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫‪`s9ur‬‬ ‫ﻓﻜﻠﻤﺔ )‬
‫ﺍﳌﻌﻨﻴ‪‬ﲔ ﻟﻠﻤﻮﺕ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻘﺘﻀﻲ ﺍﺳﺘﻤﺮﺍﺭ ﺫﻟﻚ ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻓﻔﻲ‬
‫ﺍﻵﺧﺮﺓ ﻳﺘﻤﻨﻮﻥ ﺍﳌﻮﺕ ‪ ،‬ﺑﻞ ﻳﻄﻠﺒﻮﻧﻪ ‪..‬‬
‫)‪ÏmŠÏù öNèdur óOßg÷Ztã 玩IxÿムŸw ÇÐÍÈ tbrà$Î#»yz tL©èygy_ É>#x‹tã ’Îû tûüÏBÌ•ôfßJø9$# ¨bÎ‬‬ ‫)‬
‫‪ÇÙø)u‹Ï9 à7Î=»yJ»tƒ (#÷ryŠ$tRur ÇÐÏÈ tûüÏJÎ=»©à9$# ãNèd (#qçR%x. `Å3»s9ur öNßg»oYôJn=sß $tBur ÇÐÎÈ tbqÝ¡Î=ö7ãB‬‬

‫‪ ] ( šcqèWÅ3»¨B /ä3¯RÎ) tA$s% ( y7•/u‘ $uZøŠn=tã‬ﺍﻟﺰﺧﺮﻑ ‪[ ٧٧ – ٧٤ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻻﺣﺘﺠﺎﺝ ﺑﻜﻠﻤﺔ ) ‪ ( `s9‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ÓÍ_1t•s? `s9 tA$s%‬ﺍﻷﻋﺮﺍﻑ‬

‫‪ [ ١٤٣ :‬ﻋﻠﻰ ﻋﺪﻡ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻟﻴﺲ ﺑﺮﻫﺎﻧﺎﹰ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻳﻦ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥﱠ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﻗﻌﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻨﲔ‬
‫‪ ،‬ﳏﺘﺠ‪‬ﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î) ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr‬ﺍﻟﻘﻴﺎﻣﺔ ‪– ٢٢ :‬‬

‫‪ ، [ ٢٣‬ﻓﻘﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﻧﺺ‪ ‬ﺻﺮﻳﺢ‪ ‬ﺑﻮﻗﻮﻉ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫ﺇﻥﱠ ﺍﺣﺘﺠﺎﺟﻬﻢ ﻫﺬﺍ ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ‪ ..‬ﻭﻹﺩﺭﺍﻙ ﺫﻟﻚ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻧﺒﻴ‪‬ﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﻧﺮﻯ ﻓﻴﻪ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻨﻈﺮ ﲝﺮﻑ ﺇﱃ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻘﺪ‪‬ﻣﺔ ﻟﻠﺮﺅﻳﺔ ﻭﻟﻴﺲ ﺍﲰﺎﹰ ﳍﺎ ‪ ،‬ﻭﻫﺬﺍ ﳝﺎﺛﻞ ﻧﻈﺮ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ‬
‫‪öNßg1t•s?ur ( (#qãèyJó¡o„ Ÿw 3“y‰çlù;$# ’n<Î) öNèdqããô‰s? bÎ)ur‬‬ ‫ﺍﳌﻌﲎ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( tbrçŽÅÇö7ムŸw öNèdur y7ø‹s9Î) tbrã•ÝàZtƒ‬ﺍﻷﻋﺮﺍﻑ ‪ ، [ ١٩٨ :‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ‬
‫ﻭﻗﻮﻉ ﺍﻟﻨﻈﺮ ﺩﻭﻥ ﻭﻗﻮﻉ ﺍﻟﺮﺅﻳﺔ ‪ ..‬ﻓﺎﻟﺮﺅﻳﺔ ﻏﺎﻳﺔ ﺍﻟﻨﻈﺮ ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻻ ﻳﻘﺘﻀﻲ ﺣﺘﻤﻴ‪‬ﺔ ﻭﻗﻮﻉ‬
‫ﺍﻟﺮﺅﻳﺔ ‪..‬‬
 ‫‪٩٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ – ٢‬ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﰎﱠ ﺗﻘﺪﱘ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﻋﻠﻰ ﻛﻠﻤﺔ ) ‪ ، ( ×ot•Ïß$tR‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ‬
‫( ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﻘﺪﱘ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ‬ ‫)‪×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬‬ ‫‪ ) :‬ﻧﺎﻇﺮﺓ ﺇﱃ ﺭﺑ‪‬ﻬﺎ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ )‬
‫ﺍﺧﺘﺼﺎﺹ ﺍﻟﻨﻈﺮ ﻭﺣﺼﺮﻩ ‪ ،‬ﺑﺄﻥﱠ ﺍﻟﻮﺟﻮﻩ – ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ – ﻻ ﺗﻨﻈﺮ ﺇﱃ ﻏﲑ ﺭﺑ‪‬ﻬﺎ ‪..‬‬
‫ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﻮﺭﺓ ﺫﺍ‪‬ﺎ ) )‪ ] ( ”•s)tGó¡çRùQ$# >‹Í´tBöqtƒ y7În/u‘ 4’n<Î‬ﺍﻟﻘﻴﺎﻣﺔ ‪[ ١٢ :‬‬

‫‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﺴﻮﺭﺓ ﺫﺍ‪‬ﺎ ) )‪ ] ( ä-$|¡yJø9$# >‹Í´tBöqtƒ y7În/u‘ 4’n<Î‬ﺍﻟﻘﻴﺎﻣﺔ ‪.. [ ٣٠ :‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﻈﺮ ﺍﳌﻌﲏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻫﻮ ﻣﺴﺄﻟﺔ ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫)‪ ، ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺣﺼﺮ ﻧﻈﺮ ﺍﻟﻮﺟﻮﻩ ﺍﳌﻌﻨﻴ‪‬ﺔ ﺇﱃ ﺭﺑ‪‬ﻬﺎ ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻬﺎ‬
‫ﺗﺮﻯ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٣‬ﺻﺤﻴﺢ‪ ‬ﺃﻥﱠ ﺍﻟﻨﻈﺮ ﺍﻟﻮﺍﺭﺩ ﲟﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ﱂ ﻳﻘﺘﺮﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻑ‬
‫ﺇﱃ ‪ ،‬ﺇﻻﱠ ﺃﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ×ot•Ïß$tR‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﻻ‬
‫ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ ﻣﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ﻛﻠﻤﺎﺕ ﻣﻠﻜﺔ ﺳﺒﺄ‬
‫) ‪ ] ( tbqè=y™ö•ßJø9$# ßìÅ_ö•tƒ zNÎ/ 8ot•Ïß$oYsù 7p-ƒÏ‰ygÎ/ NÍköŽs9Î) î's#Å™ö•ãB ’ÎoTÎ)ur‬ﺍﻟﻨﻤﻞ ‪ ، [ ٣٥ :‬ﻭﺍﺿﺢ‬
‫ﻭﺟﻠﻲ ﻓﻴﻪ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( 8ot•Ïß$oYsù‬ﲢﻤﻞ ﻣﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻠﻤﺔ ) ‪ ( îot•ÏàoYsù‬ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( 4 ;ouŽy£÷•tB 4’n<Î) îot•ÏàoYsù ;ouŽô£ãã rèŒ šc%x. bÎ)ur‬ﺍﻟﺒﻘﺮﺓ ‪.. [ ٢٨٠ :‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﺩﻟﻴﻞﹲ ﻗﺎﻃﻊ‪ ‬ﻋﻠﻰ ﺭﺅﻳﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ – ٤‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﻧﺮﻯ ﻓﻴﻪ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺿﻤﲑ‬
‫ﻣﺘﻌﻠﱢﻖ ﺑﺎﻟﻮﺟﻮﻩ ‪ .....‬ﻭﺣﱴ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻃﻠﺐ ﻓﻴﻬﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ‬
‫) ‪Éb>u‘ tA$s%‬‬ ‫ﻳﻌﻄﻴﻪ ﺭﺑ‪‬ﻪ ﺟﻞﱠ ﻭﻋﻼ ﺃﻱ‪ ‬ﺁﻟﻴﺔ ﻟﺮﺅﻳﺘﻪ ‪ ،‬ﻧﺮﻯ ﻭﺭﻭﺩ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺃﻳﻀﺎﹰ ‪] :‬‬
‫‪ .. [ ( È@t7yfù=Ï9‬ﻭﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ‬ ‫‪¼çmš/u‘ 4’©?pgrB $£Jn=sù‬‬ ‫(‪)،‬‬ ‫‪4‬‬ ‫&‪š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r‬‬
‫‪١٠٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺑﺘﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﻟﻠﻤﺴﺨ‪‬ﺮ ﻟﻪ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ‪ ..‬ﻭﻫﺬﺍ ﻳﻘﻮ‪‬ﻱ ﻣﺎ ﻋﺮﺿﻨﺎﻩ ﰲ ﺍﻟﻨﻘﺎﻁ‬

‫ﺍﻟﺴﺎﺑﻘﺔ ‪..‬‬
‫‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ‪ ‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪] ( tbqç/qàfóspR°Q 7‹Í´tBöqtƒ öNÍkÍh5§‘ `tã öNåk¨XÎ) Hxx.‬‬
‫ﺍﳌﻄﻔﹼﻔﲔ ‪ [ ١٥ :‬ﻋﻠﻰ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﻧﺺ‪ ‬ﺻﺮﻳﺢ‪ ‬ﻳﺒﻴ‪‬ﻦ ﻋﺪﻡ ﺭﺅﻳﺔ‬
‫ﺍﳌﻌﻨﻴﲔ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺭﺅﻳﺔ ﺍﻵﺧﺮﻳﻦ ) ﺃﻫﻞ ﺍﳉﻨﺔ ( ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﻻﹼ ﳌﺎ ﻛﺎﻥ‬
‫ﻟﻠﺘﺨﺼﻴﺺ ﻓﺎﺋﺪﺓ ‪..‬‬
‫ﻭﻫﻨﺎ ﺃﻳﻀﺎﹰ ﻻ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻘﺪ‪‬ﻣﺔ ﻟﻠﺠﺰﻡ ﺑﺮﺅﻳﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻓﺎﳊﺠﺐ ﻫﻮ ﺍﳌﻨﻊ ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺎ ﻳﺆﻛﹼﺪ ﺃﻭ ﻳﻨﻔﻲ ﺃﻭ‬
‫ﻳﺸﲑ ﺇﱃ ﺃﻥﱠ ﻫﺬﺍ ﺍﳊﺠﺐ ﻫﻮ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻓﺎﳊﺠﺐ ﻳ‪‬ﺤﺘ‪‬ﻤﻞ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ‪،‬‬
‫ﻛﺎﻟﺮﲪﺔ ﻭﺍﻟﻘﺮﰉ ﻭﺍﻟﻌﻄﺎﺀ ‪.....‬‬
‫ﻭﻣﺎ ﻳﻘﻮ‪‬ﻱ ﺗﻌﻠﱡﻖ ﺍﳊﺠﺐ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻷﺧﺮﻯ ﻏﲑ ﺍﻟﺮﺅﻳﺔ ‪ ،‬ﻫﻮ ﺍﻟﺘﻌﻠﹼﻖ ﺑﺼﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ‬
‫) ‪tbqç/qàfóspR°Q 7‹Í´tBöqtƒ öNÍkÍh5§‘ `tã öNåk¨XÎ) Hxx.‬‬ ‫) ‘§‪ ( öNÍkÍh5‬ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺿﻤﲑ ﻣﺘﻌﻠﱢﻖ ﺑﺎﳌﻌﻨﻴ‪‬ﲔ‬
‫( ‪ ،‬ﻭﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ ‪‬ﺎ ﺃﻣﻮﺭ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﻟﻠﻤﺴﺨ‪‬ﺮ ﻟﻪ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ‪..‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ، ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î‬ﻭﻣﺎ ﺭﺃﻳﻨﺎﻩ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫] ) ‪ [ ( È@t7yfù=Ï9 ¼çmš/u‘ 4’©?pgrB $£Jn=sù ) ، ( 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‘ tA$s%‬ﰲ ﻗﺼ‪‬ﺔ ﻣﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ ..‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﺒﺚ ﺃﻥ ﺗﺮﺩ ﺻﻴﻐﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‬
‫ﲨﻴﻌﻬﺎ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﻣﻦ ﻛﱪﻳﺎﺕ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪،‬‬
‫ﺩﻭﻥ ﺃﻱ‪ ‬ﺩﻟﻴﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳊﻖ‪ ‬ﰲ ﺷﻲﺀ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻻﹼ ﻧﺮﻓﻊ ﺃﻱ‪ ‬ﻧﺺ‪ ‬ﺧﺎﺭﺝ ﺩﻓﱵ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻧﺆﻣﻦ ﺑﻪ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪١٠١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫?‪¾ÏmÏG»tƒ#uäur «!$# y‰÷èt/ ¤]ƒÏ‰tn Äd“r'Î7sù ( Èd,ysø9$$Î/ y7ø‹n=tã $ydqè=÷GtR «!$# àM»tƒ#uä y7ù=Ï‬‬ ‫)‬
‫‪ ] ( tbqãZÏB÷sãƒ‬ﺍﳉﺎﺛﻴﺔ ‪[ ٦ :‬‬
‫ﻭﳓﻦ ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻔﺮﺽ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻧﻮﺍﻣﻴﺲ ﺍﻵﺧﺮﺓ ‪،‬‬
‫ﻓﺄﺟﺴﺎﺩﻧﺎ ﰲ ﺍﻵﺧﺮﺓ ﳐﺘﻠﻔﺔ ﲤﺎﻣﺎﹰ ﻋﻨﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻧﻮﺍﻣﻴﺲ ﺃﺭﺽ ﺍﻵﺧﺮﺓ ﻭﲰﺎﻭﺍ‪‬ﺎ‬
‫ﳐﺘﻠﻔﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﺃﺭﺽ ﺍﻟﺪﻧﻴﺎ ﻭﲰﺎﻭﺍ‪‬ﺎ ‪ ..‬ﺣﺘ‪‬ﻰ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﺳﻴﻠﻘﺎﻩ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﰲ‬
‫ﺍﳉﻨ‪‬ﺔ ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ‪..‬‬
‫) ‪] ( tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ &ûãüôãr& Ío§•è% `ÏiB Mçlm; u’Å"÷zé& !$¨B Ó§øÿtR ãNn=÷ès? Ÿxsù‬‬
‫ﺍﻟﺴﺠﺪﺓ ‪[ ١٧ :‬‬
‫‪ ..‬ﻛﻴﻒ ﺇﺫﺍﹰ ﳝﻜﻨﻨﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺴﺄﻟﺔ ﻛﺒﲑﺓ ﺟﺪﺍﹰ ‪ ،‬ﻛﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﺍﻵﺧﺮﺓ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﻭﺟﻮﺩ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﺟﺴـﺪﻫﺎ ‪ ،‬ﻣـﻊ ﺗﻌﻠﹼـﻖ‬
‫ﺇﺩﺭﺍﻛﻬﺎ ﺍﳊﺴ‪‬ﻲ ﻭﺭﺅﻳﺘﻬﺎ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺍﳉﺴﺪ ‪،‬‬
‫ﻫﻲ ﺳﻨ‪‬ﺔﹲ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪ‪‬ﻝ ﻭﻻ ﺗﺘﻐﻴ‪‬ﺮ ‪ ..‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳ‪‬ﻠﻘﻲ ﺍﻟﻀـﻮﺀَ‬
‫ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﻗﺼ‪‬ﺔ ﺍﻹﺳﺮﺍﺀ ﺍﻟﱵ ﺣﺪﺛﺖ ﻣﻊ ﺍﻟﻨﱯ‪.. r ‬‬
‫) ™‪ωÉfó¡yJø9$# ’n<Î) ÏQ#t•ysø9$# ωÉfó¡yJø9$# šÆÏiB Wxø‹s9 ¾Ínωö7yèÎ/ 3“uŽó r& ü“Ï%©!$# z`»ysö6ß‬‬

‫‪ ] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèd ¼çm¯RÎ) 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9 ¼çms9öqym $oYø.t•»t/ “Ï%©!$# $|Áø%F{$#‬ﺍﻹﺳﺮﺍﺀ‬
‫‪[١:‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻹﺳﺮﺍﺀ ﺑﺎﻟﻨﱯ‪ – r ‬ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ – ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊـﺮﺍﻡ ﺇﱃ ﺍﳌﺴـﺠﺪ‬
‫ﺍﻷﻗﺼﻰ ‪ ،‬ﻫﻮ ﻋﻤﻠﻴ‪‬ﺔﹲ ﺣﺪﺛﺖ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﲢﻜﻢ ﺃﺟﺴـﺎﺩﻧﺎ‬
‫‪ ..‬ﻭﺍﻟﻨﱯ‪ r ‬ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﱂ ﻳﺘﺨﻞﱠ ﻋﻦ ﺑﺸﺮﻳ‪‬ﺘﻪ ‪ ،‬ﻓﺠﺴﺪﻩ ﱂ ﻳ‪‬ﺴﺘﺜﻦ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ‬
‫‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻌﺪﻡ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﻫﺬﺍ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ﻭﺑﺎﻟﺘﺎﱄ ﻋﻦ ﻗﻮﺍﻧﲔ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟـﺬﻱ‬
‫ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺴﺪ ‪ ،‬ﺟﻌﻞ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻨﱯ‪ r ‬ﻟﺒﻌﺾ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ‬
‫‪١٠٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫– ﲝﺎﺟﺔ‪ ‬ﺇﱃ ﺁﻟﻴ‪‬ﺔ‪ ‬ﺗ‪‬ﺮﻳﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ ..‬ﻓﻬﻮ ﺑﻄﺒﻴﻌﺘﻪ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺭﺅﻳـﺔ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﺑﺬﺍﺗﻪ ‪..‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌـﺎﱃ ) ‪( 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9‬‬
‫ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻟﻨﱯ‪ r ‬ﺑﺂﻟﻴ‪‬ﺎﺗﻪ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﻟﻠﺮﺅﻳﺔ ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﻯ ﺑﺬﺍﺗﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺮﻭﺣﻲ ) ﺣﻴﺚ ﺍﻣﺘﻸﺕ ﻧﻔﺴﻪ ‪ r‬ﺭﻭﺣﺎﹰ ( ‪ ،‬ﻭﺣﻴﺚ ﺍﻟﺘﺨﻠﱢﻲ‬
‫ﻋﻦ ﺍﳉﺴﺪ ﻭﻋﻼﺋﻘﻪ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﻣﺮﺣﻠﺔ ﻣﻼﺋﻜﻴ‪‬ﺔ ‪ ،‬ﻧﺮﻯ ﺃﻥﹼ ﺍﻟـﻨﱯ‪ – r ‬ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ – ﻳﺮﻯ ﺍﻵﻳﺎﺕ ﺑﺬﺍﺗﻪ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻟﻴﺲ ﲝﺎﺟﺔ‪ ‬ﻵﻟﻴ‪‬ﺔ ﺭﺅﻳﺔ ﻛﻤﺎ ﻫـﻮ ﺍﳊـﺎﻝ ﰲ‬
‫ﺍﻹﺳﺮﺍﺀ ‪..‬‬
‫‪Ç`tã ß,ÏÜZtƒ $tBur ÇËÈ 3“uqxî $tBur ö/ä3ç7Ïm$|¹ ¨@|Ê $tB ÇÊÈ 3“uqyd #sŒÎ) ÉOôf¨Y9$#ur‬‬ ‫)‬
‫‪3“uqtGó™$$sù ;o§•ÏB rèŒ ÇÎÈ 3“uqà)ø9$# ߉ƒÏ‰x© ¼çmuH©>tã ÇÍÈ 4ÓyrqムÖÓórur žwÎ) uqèd ÷bÎ) ÇÌÈ #“uqolù;$#‬‬

‫‪ÇÒÈ 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ÇÑÈ 4’¯<y‰tFsù $tRyŠ §NèO ÇÐÈ 4’n?ôãF{$# È,èùW{$$Î/ uqèdur ÇÏÈ‬‬

‫‪$tB 4’n?tã ¼çmtRrã•»yJçFsùr& ÇÊÊÈ #“r&u‘ $tB ߊ#xsàÿø9$# z>x‹x. $tB ÇÊÉÈ 4Óyr÷rr& !$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù‬‬

‫‪#“urù'pRùQ$# èp¨Zy_ $ydy‰YÏã ÇÊÍÈ 4‘ygtFZçRùQ$# Íou‘ô‰Å™ y‰ZÏã ÇÊÌÈ 3“t•÷zé& »'s!÷“tR çn#uäu‘ ô‰s)s9ur ÇÊËÈ 3“t•tƒ‬‬

‫‪ô`ÏB 3“r&u‘ ô‰s)s9 ÇÊÐÈ 4ÓxösÛ $tBur çŽ|Çt7ø9$# sø#y— $tB ÇÊÏÈ 4Óy´øótƒ $tB nou‘ô‰Åb¡9$# Óy´øótƒ øŒÎ) ÇÊÎÈ‬‬

‫‪ ] ( #“uŽö9ä3ø9$# ÏmÎn/u‘ ÏM»tƒ#uä‬ﺍﻟﻨﺠﻢ ‪[ ١٨ – ١ :‬‬

‫) ‪§NèO‬‬ ‫‪ ..‬ﻓﺪﻧﻮ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗﺪﻟﹼﻴﻪ ﺇﱃ ﺃﹸﻓﻖ ﺍﳌﻼﺋﻜﻴ‪‬ﺔ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‬
‫‪ ، ( 4’¯<y‰tFsù $tRyŠ‬ﻭﲰﻮ‪ ‬ﻧﻔﺲ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﻭﺣﻲ ﺍﳌﻮﺍﺯﻱ ﻟﻠﻤﻼﺋﻜﻴ‪‬ـﺔ ‪،‬‬
‫ﺟﻌﻞ ﻣﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻦ ﳏﻤ‪‬ﺪ ‪ r‬ﻋﻠﻰ ﻗﺮﺏﹴ ) ﺭﻭﺣﻲ‪ ( ‬ﱂ ﻳﻔﺼﻞ ﺑﻴﻨـﻬﻤﺎ‬
‫ﺇﻻﹼ ﺣﻘﻴﻘﺘﻴﻬﻤﺎ ‪ ،‬ﺑﻞ ﺃﺻﺒﺤﺎ ﺃﻗﺮﺏ ﺇﱃ ﺑﻌﻀﻬﻤﺎ ﺣﱴ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ‪ ،‬ﻟﺘﺪﺍﺧﻞ ﺍﻟﺮﻭﺡ‬
‫ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪.. ( 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ) :‬‬
‫‪١٠٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫) ‪#Óyr÷rr'sù‬‬ ‫‪ ..‬ﻭﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺣﺼﻞ ﺍﻟﻮﺣﻲ ﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺭﺳﻮﻟﻪ ‪r‬‬
‫)‪ ، ( 4Óyr÷rr& !$tB ¾Ínωö6tã 4’n<Î‬ﻓﺎﻟﺮﺳﻮﻝ ‪ r‬ﺑﻌﺮﻭﺟﻪ ﺍﻟﺮﻭﺣﻲ‪ ‬ﻫﺬﺍ ﲰﺎ ﺇﱃ ﺩﺭﺟﺔ ﺍﺳﺘﻘﺒﺎﻝ‬
‫ﺍﻟﻮﺣﻲ ﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺭﺳﻮﻝﹴ ﻭﺳﻴﻂ ) ﺩﻭﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ‪ ...‬ﻭﰲ‬
‫ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻜﺮ‪‬ﺭﺕ ﻣﺮ‪‬ﺓ ﺃﺧﺮﻯ ) ‪ ، ( 3“t•÷zé& »'s!÷“tR çn#uäu‘ ô‰s)s9ur‬ﺍﺳﺘﻄﺎﻉ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺃﻥ ﻳﺮﻯ ﺑﺬﺍﺗﻪ ) ﺩﻭﻥ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ ﻣ‪‬ﺴﺎﻋﺪﺓ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺍﻹﺳﺮﺍﺀ ( ﻣﻦ ﺁﻳﺎﺕ‬
‫ﺭﺑ‪‬ﻪ ﺍﻟﻜﹸﱪﻯ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎ ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ) ‪ ( 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9‬ﰲ ﺣﺎﺩﺛـﺔ‬
‫ﺍﻹﺳﺮﺍﺀ ﺍﻟﱵ ﻛﺎﻥ ﺍﳉﺴﺪ‪ ‬ﺟﺰﺀﺍﹰ ﻣﻨﻬﺎ ‪ ،‬ﺣﻴﺚ ﺍﻟﺮﺅﻳﺔ ﲝﺎﺟﺔ ﻵﻟﻴ‪‬ﺔ ﻣ‪‬ﺴﺎﻋﺪﺓ ‪ ،‬ﻭﺑﲔ ﻣـﺎ‬
‫ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( #“uŽö9ä3ø9$# ÏmÎn/u‘ ÏM»tƒ#uä ô`ÏB 3“r&u‘ ô‰s)s9‬ﰲ ﻣﺴـﺄﻟﺔ ﺍﳌﻌـﺮﺍﺝ‬
‫ﺍﻟﺮﻭﺣﻲ ‪ ،‬ﺣﻴﺚ ﺍﻟﺮﺅﻳﺔ ﺫﺍﺗﻴ‪‬ﺔ ﻭﻻ ﺣﺎﺟﺔ ﻵﻟﻴ‪‬ﺔ ﻣ‪‬ﺴﺎﻋﺪﺓ ‪ ..‬ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺑـﲔ ﺍﳊـﺎﻟﺘﲔ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺗ‪‬ﺴﺠﻦ ﺃﻧﻔﺴ‪‬ﻨﺎ ﻓﻴﻪ ﻋﱪ ﺍﳉﺴﺪ ‪ ،‬ﻭﺑﲔ ﻣﺎﻫﻴ‪‬ـﺔ‬
‫ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﺬﻱ ﰎﹼ ﻓﻴﻪ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺮﻭﺣﻲ ‪..‬‬
‫ﻭﻻ ﺧﻼﻑ ﺃﻥﱠ ﺍﻹﺳﺮﺍﺀ ﻭﻗﻊ ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ ‪ ،‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫) ™‪ωÉfó¡yJø9$# ’n<Î) ÏQ#t•ysø9$# ωÉfó¡yJø9$# šÆÏiB Wxø‹s9 ¾Ínωö7yèÎ/ 3“uŽó r& ü“Ï%©!$# z`»ysö6ß‬‬

‫‪] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèd ¼çm¯RÎ) 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9 ¼çms9öqym $oYø.t•»t/ “Ï%©!$# $|Áø%F{$#‬‬
‫ﺍﻹﺳﺮﺍﺀ ‪[ ١ :‬‬
‫) ‪ωÉfó¡yJø9$#‬‬ ‫ﻧﺮﻯ ﻓﻴﻬﺎ ﺃﻥﱠ ﺑﺪﺍﻳﺔ ﺭﺣﻠﺔ ﺍﻹﺳﺮﺍﺀ ) ‪ ( ÏQ#t•ysø9$# ωÉfó¡yJø9$#‬ﻭ‪‬ﺎﻳﺘﻬﺎ‬
‫‪ ( $|Áø%F{$#‬ﳘﺎ ﻣﻜﺎﻧﺎﻥ ﺣﺴﻴ‪‬ﺎﻥ ﻣﺎﺩﻳ‪‬ﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﺣﺘﻴﺎﺟـﻪ ‪r‬‬
‫ﻵﻟﻴ‪‬ﺔ ﻣ‪‬ﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ) ‪ ( 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9‬ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻭﻗﻮﻉ‬
‫ﺍﻹﺳﺮﺍﺀ ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ ‪..‬‬
‫‪١٠٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺃﻣ‪‬ﺎ ﺍﺣﺘﺠﺎﺝ ﺑﻌﻀﻬﻢ ﺑﻜﻠﻤﺔ ) ‪ ( ¾Ínωö7yèÎ/‬ﻋﻠﻰ ﺍﻹﺳﺮﺍﺀ ﺍﳉﺴﺪﻱ ‪ ،‬ﻓﻬﻮ ﺍﺣﺘﺠﺎﺝ‪‬‬

‫ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﻣﻊ ﺃﻥﱠ ﺍﻹﺳﺮﺍﺀ ﺣﺼﻞ ﺑﺎﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪ ،‬ﻷﻥﱠ ﺻﻔﺔ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ‬
‫ﻭﺭﺩﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻳﻀﺎﹰ ﻟﻠﻤﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻟﻴﺴﻮﺍ ﺃﺟﺴﺎﺩﺍﹰ ﻛﺎﻟﺒﺸﺮ )‬
‫‪Ü=tGõ3çGy™ 4 öNßgs)ù=yz (#r߉Îgx©r& 4 $·W»tRÎ) Ç`»uH÷q§•9$# ߉»t6Ïã öNèd tûïÏ%©!$# sps3Í´¯»n=yJø9$# (#qè=yèy_ur‬‬

‫©‪ ] ( tbqè=t«ó¡ç„ur öNåkèEy‰»ygx‬ﺍﻟﺰﺧﺮﻑ ‪[ ١٩ :‬‬

‫ﺃﻣ‪‬ﺎ ﺍﳌﻌﺮﺍﺝ ﻓﻬﻮ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺑﺎﳉﺴﺪ ﻛﻤﺎ ﻗﻠﻨﺎ ‪ ،‬ﻓﻬﻨﺎﻙ‬
‫?‪tb%x. 5Qöqtƒ †Îû Ïmø‹s9Î) ßyr”•9$#ur èpx6Í´¯»n=yJø9$# ßlã•÷ès‬‬ ‫ﻧﺎﻣﻮﺱ‪ ‬ﺇﳍﻲ‪ ‬ﻧﺮﺍﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( 7puZy™ y#ø9r& tûüÅ¡÷Hs~ ¼çnâ‘#y‰ø)ÏB‬ﺍﳌﻌﺎﺭﺝ ‪ ، [ ٤ :‬ﻓﺎﻟﻌﺮﻭﺝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺄﻟﺔﹲ ﺭﻭﺣﻴ‪‬ﺔ‬
‫‪ ،‬ﻭﻟﻴﺴﺖ ﺟﺴﺪﻳ‪‬ﺔ ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺍﻟﺘﺤﻢ ﺑﻨﻔﺲ ﺍﻟﻨﱯ‪ r ‬ﺑﻌﺪﻣﺎ ﺍﻣﺘﻸﺕ ﺭﻭﺣﺎﹰ ) ‪ ، ( 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù‬ﻭﰲ‬
‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﲰﺖ ﻧﻔﺴﻪ ‪ r‬ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺗﻠﻘﹼﻰ ‪ r‬ﺍﻟﻮﺣﻲ ﻣﺒﺎﺷﺮﺓﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺩﻭﻥ ﻭﺳﺎﻃﺔ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪.. ( 4Óyr÷rr& !$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù‬‬
‫ﻭﻹﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ ﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻﱠ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺳﲑﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻛﻨﻔﺲﹴ ﻣ‪‬ﻠﺌﺖ ﺭﻭﺣﺎﹰ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ﻣﻨﺬ ﻭﻻﺩﺗﻪ ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻰ ﺫﻟﻚ ﺣﱴ ﺭﻓﻌﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺇﻟﻴﻪ ‪ ..‬ﻓﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻛﻞﱡ ﻣﺎ ﻳﻨﻄﻖ ﺑﻪ ﺇﳒﻴﻼﹰ ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﺣﻴﻨﻤﺎ‬
‫ﻭﺿﻌﻪ ﰲ ﺃﻣ‪‬ﻪ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺭﻭﺣﺎﹰ ﻛﺎﻣﻠﺔ ‪ ،‬ﱂ ﻳﱰﻝ ﻋﻠﻴﻪ ‪ ،‬ﻷﻥﱠ ﺣﻴﺎﺗﻪ ﻛﺎﻧﺖ ﳑﺎﺛﻠﺔﹰ‬
‫ﳊﺎﻟﺔ ﺍﳌﻌﺮﺍﺝ ﺍﻟﱵ ﻭﻗﻌﺖ ﻣﻊ ﺍﻟﻨﱯ‪ .. r ‬ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻹﳒﻴﻞ ﻫﻮ ﻣﺎ ﻧﻄﻖ ﺑﻪ ﻋﻴﺴﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻨﻔﺲﹴ ﻣﻠﻴﺌﺔ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ﺭﻭﺣﺎﹰ ﻣﺪﻯ ﺣﻴﺎﺗﻪ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﲢﻜﻢ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﶈﺴـﻮﺱ ) ﻋـﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ‪ ،‬ﺗﺘﺠﻠﹼﻰ ﰲ ﺇﻋﻄﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﺍﳋﻼﻓـﺔ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻋـﱪ‬
‫ﺗﻔﻮﻳﺾ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ‪ ..‬ﻭﺇﻥﹼ ﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺻـﻔﺎﺕ‬
‫‪١٠٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻋﺎﱂ ﺍﻷﻣﺮ ﺗﺘﺠﻠﹼﻰ ﰲ ﺍﻟﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻳ‪‬ﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻋـﺎﳌﻲ ﺍﻹﻧـﺲ‬
‫ﻭﺍﳉﻦ‪ ، ‬ﻛﻜﺎﺋﻨﺎﺕ‪ ‬ﻣﻜﻠﹼﻔﺔ ‪..‬‬
‫ﺇﺫﺍﹰ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺪ‪‬ﻱ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﺗﻔﻮﻳﺾ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ‬ ‫‪+‬‬ ‫ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬ ‫=‬ ‫ﺍﳋﻼﻓﺔ‬
‫ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ‬

‫‪ ..‬ﻭﰲ ﺍﳊﺪ‪ ‬ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ) ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ( ﻳﺘﺴﺎﻭﻯ ﻋﺎﳌﺎ ﺍﻹﻧﺲ‬
‫ﻭﺍﳉﻦ‪ ] ( Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur ) .. ‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٥٦ :‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﻳﻨﻔﺮﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﻠﻚ ﺍﳊﺪ‪ ‬ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ‪ ،‬ﺣﻴﺚ ﺍﹸﺧﺘﺺ‪ ‬ﺩﻭﻥ‬
‫ﻏﲑﻩ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﲟﻠﻚ ﺍﳌﺸﻴﺌﺔ ‪ ،‬ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﻜﻠﹼﻔﺔ ﻭﺟﻬﺎﻥ ‪:‬‬
‫‪ – ١‬ﻋﺒﺎﺩﺓ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻭﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺩﺓ‬
‫ﻳﺘﺴﺎﻭﻯ ﻋﺎﳌﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﺣﻴﺚ ﺗ‪‬ﺪﺭ‪‬ﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﲟﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺄﻟﻮﻫﻴ‪‬ﺘﻪ ﺟﻞﹼ ﻭﻋـﻼ ‪،‬‬
‫ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ‪..‬‬
‫‪ – ٢‬ﻋﺒﺎﺩﺓ ﺿﻤﻦ ﺇﻃﺎﺭ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻋﱪ ﺷﻌﺎﺋﺮ ﺣﺴ‪‬ﻴ‪‬ﺔ ﻣﺎﺩﻳ‪‬ﺔ ‪،‬‬
‫ﻭﺃﺣﻜﺎﻡﹴ ﺗﺘﻌﻠﹼﻖ ﲟﺎﻫﻴ‪‬ﺔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻭﺍﺧﺘﺒﺎﺭﹴ ﳋﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫ﻓﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ ﺇﱃ ﺇﺩﺭﺍﻙ ﺍﻟﻜﻠﻴ‪‬ـﺎﺕ ﺍﻹﳝﺎﻧﻴ‪‬ـﺔ ‪،‬‬
‫ﻭﺍﻻﻧﺼﻴﺎﻉ – ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ – ﻟﻸﺣﻜﺎﻡ ﻭﺍﻟﺸﻌﺎﺋﺮ ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲜﺰﺋﻴ‪‬ﺎﺕ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ ﻣﺎ ﻳ‪‬ﻤﻴ‪‬ﺰ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﺍﻟﱵ ﻳﺘﻤﻴ‪‬ﺰ ‪‬ـﺎ‬
‫ﻋﺎﱂ ﺍﻹﻧﺲ ﻋﻦ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫‪١٠٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻭﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻫﻮ – ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻋﺎﱂﹲ ﻧﺎﺭﻱ‪ ، ‬ﻟﻪ ﻗﻮﺍﻧﻴﻨﻪ ﺍﳋﺎﺻ‪‬ﺔ‬
‫ﺑﻪ ‪ ،‬ﻭﺍﳌﻐﺎﻳﺮﺓ ﻟﻘﻮﺍﻧﲔ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﻜﺜﻴﻒ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺴﺎﺣﺔ ﻋﻤﻞ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
‫ﻏﲑ ﺳﺎﺣﺔ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻜﺜﻴﻔﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺃﺟﺴﺎﺩﻧﺎ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﻤﻴ‪‬ﺰ ﻣﺎﻫﻴ‪‬ﺔﹶ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺳﺎﺣﺔﹶ ﻋﻤﻠﻬﻢ ‪ ،‬ﻳﺆﻛﹼـﺪﻫﺎ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﺳﺘﺜﻨﺎﺀٍ ﳍﺬﻩ ﺍﻟﺴﻨ‪‬ﺔ ﺃﹸﻋﻄﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪ ،‬ﻣـﻊ ﳎﻤﻮﻋـﺔ ﻣـﻦ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ‪:‬‬
‫‪Éb>u‘ tA$s% ÇÌÍÈ z>$tRr& §NèO #Y‰|¡y_ ¾ÏmÍh‹Å™ö•ä. 4’n?tã $uZøŠs)ø9r&ur z`»yJø‹n=ß™ $¨ZtFsù ô‰s)s9ur‬‬ ‫)‬
‫‪$tRö•¤‚|¡sù ÇÌÎÈ Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur ’Í< ö•Ïÿøî$#‬‬

‫‪ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur ÇÌÏÈ z>$|¹r& ß]ø‹ym ¹ä!%s{â‘ ¾ÍnÌ•øBr'Î/ “Ì•øgrB yxƒÌh•9$# çms9‬‬

‫‪( 5>$|¡Ïm ÎŽö•tóÎ/ ô7Å¡øBr& ÷rr& ô`ãYøB$$sù $tRät!$sÜtã #x‹»yd ÇÌÑÈ ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB tûïÌ•yz#uäur‬‬
‫] ﺹ ‪[ ٣٩ – ٣٤ :‬‬
‫ﻓﻤﺎ ﺑﲔ ﻃﻠﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﻠﻚ‪ ‬ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ‪ ‬ﻣﻦ ﺑﻌﺪﻩ ‪ ،‬ﻭﺑﲔ ﺇﺟﺎﺑﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﻟﻄﻠﺐ ﺇﺟﺎﺑﺔﹰ ﻣﺒﺎﺷﺮﺓﹰ ﺗﺎﻟﻴﺔﹰ ﻟﻄﻠﺒﻪ ﻭﻣﺮﺑﻮﻃﺔﹰ ﻣﻊ ﺍﻟﻄﻠﺐ ﺑﻔﺎﺀ ﺍﻟﺘﺮﺗﻴﺐ‬
‫ﻭﺍﳌﺒﺎﺷﺮﺓ ‪ ،‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺇﺟﺎﺑﺔ ﻃﻠﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﺠﺰﺓﹲ ﺧﺎﺭﻗﺔﹲ ﻟﻠﻨﻮﺍﻣﻴﺲ‬
‫ﺍﻟﱵ ﺗﺘﺼﻒ ‪‬ﺎ ﺍﳌﺴﺎﺋﻞ ﻣﻮﺍﺿﻴﻊ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻃﻠﺒﻪ ‪..‬‬
‫) ‪$tRö•¤‚|¡sù ÇÌÎÈ Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur‬‬

‫‪ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur ÇÌÏÈ z>$|¹r& ß]ø‹ym ¹ä!%s{â‘ ¾ÍnÌ•øBr'Î/ “Ì•øgrB yxƒÌh•9$# çms9‬‬

‫‪.. ( ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB tûïÌ•yz#uäur‬‬

‫‪ ..‬ﻭﻣﺎ ﺑﲔ ﺇﻟﻘﺎﺀ ﺍﳉﺴﺪ ﻋﻠﻰ ﻛﺮﺳﻲ‪ ‬ﺳﻠﻴﻤﺎﻥ ) ‪( #Y‰|¡y_ ¾ÏmÍh‹Å™ö•ä. 4’n?tã $uZøŠs)ø9r&ur‬‬
‫‪ ،‬ﻭﺑﲔ ﺗﺴﺨﲑ ﺍﻟﺮﻳﺢ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻟﻪ ‪ ،‬ﻋﻼﻗﺔﹲ ﻭﺛﻴﻘﺔﹲ ‪ ،‬ﺗﺘﻤﺜﹼﻞ ﲟﺎﻫﻴ‪‬ﺔ ﺍﻟﺘﺴﺨﲑ ﻭﻣﺎﻫﻴ‪‬ﺔ‬
‫ﺍﻟﺘﺠﺴﻴﺪ ﺍﳌﺎﺩ‪‬ﻱ ‪ ..‬ﻓﺘﺴﺨﲑ ﺍﻟﺮﻳﺢ ﻭﺟﺮﻳﺎ‪‬ﺎ ﺑﺄﻣﺮ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺗﺴﺨﲑ ﺑﻌﺾ‬
‫ﺃﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ﻟﺘﺤﻘﻴﻖ ﻣﺎ ﻳﺸﺎﺀ ‪ ،‬ﻫﻮ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﺧﺮﻕ‪ ‬ﻟﻠﻨﻮﺍﻣﻴﺲ‬
‫‪١٠٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺎﻫﻴ‪‬ﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﺗﺴﺨﲑ‪ ‬ﻭﲡﺴﻴﺪ‪ ‬ﻣﺎﺩ‪‬ﻱ‪ ‬ﻷﺷﻴﺎﺀ ﻻ ﺗ‪‬ﺴﺨ‪‬ﺮ – ﺑﺎﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺳ‪‬ﺨ‪‬ﺮ‪‬ﺕ ‪‬ﺎ – ﻭﻻ ﺗﺘﺠﺴ‪‬ﺪ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺘﺸﻜﹼﻞ ﺍﳉﺎﻥﹼ ﺑﺄﺟﺴﺎﺩ‪ ‬ﺗﻌﻤﻞ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﰲ‬
‫ﻣﻠﻜﻪ ‪ ،‬ﻭﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺘﻪ ‪ ،‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻟﻘﺎﺀٌ ﲡﺴﻴﺪﻱ‪ ‬ﻋﻠﻰ ﻣﻠﻜﻪ ‪ ،‬ﻭﺍﻣﺘﺤﺎﻥﹲ ﻟﻪ‬
‫‪$uZøŠs)ø9r&ur z`»yJø‹n=ß™ $¨ZtFsù ô‰s)s9ur‬‬ ‫‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳ‪‬ﻤﻜﻨﻨﺎ ﺃﻥﹾ ﻧﺴﺘﺸﻔﱠﻪ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪.. ( #Y‰|¡y_ ¾ÏmÍh‹Å™ö•ä. 4’n?tã‬‬
‫‪ ..‬ﻓﹶﻄﹶﻠﹶﺐ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﻤ‪‬ﻠﻚ ﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ‪ ‬ﻣﻦ ﺑﻌﺪﻩ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﺘﻢ‪ ‬ﻓﻴﻪ ﺧﺮﻕ ﻧﻮﺍﻣﻴﺲ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻟﻪ ﺗﻌﻠﱡﻘﹸﻪ ﺑﺎﻣﺘﺤﺎﻧﻪ ﻭﺑﺈﻟﻘﺎﺀ ﺍﻟﺘﺠﺴﻴﺪ ﺍﳌﺎﺩ‪‬ﻱ ) ﳌﻦ ﻻ‬
‫ﻳﺘﺠﺴ‪‬ﺪ ﲟﺎﻫﻴ‪‬ﺘﻪ ( ﻋﻠﻰ ﻣﻠﻜﻪ ) ﻛﺮﺳﻴ‪‬ﻪ ( ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﳉﺎﻥﹼ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺻﻮ‪‬ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﳋﺎﺭﻗﺔ ﻟﻠﻤﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠﻖ ﻣﻨﻬﺎ ﺍﳉﺎﻥﹼ ‪ ،‬ﻫﻲ ﺃﻋﻤﺎﻝﹲ‬
‫ﺣﺼﻠﺖ ﺣﺼﺮﺍﹰ ﰲ ﻋﻬﺪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺳﺨ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺑﻌﺾ ﺃﻓﺮﺍﺩ‬
‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻛﻤﻌﺠﺰﺓ‪ ‬ﺧﺎﺭﻗﺔ‪ ‬ﻟﻠﻨﺎﻣﻮﺱ ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣ‪‬ﻠﻚ‪ ‬ﻻ ﻳﻨﺒﻐﻲ‬
‫ﻷﺣﺪ‪ ‬ﻣﻦ ﺑﻌﺪﻩ ‪..‬‬
‫) ‪ ] ( tbqããy—qムôMßgsù ÎŽö•©Ü9$#ur ħRM}$#ur Çd`Éfø9$# z`ÏB ¼çnߊqãZã_ z`»yJø‹n=Ý¡Ï9 uŽÅ³ãmur‬ﺍﻟﻨﻤﻞ‬
‫‪[ ١٧ :‬‬
‫) ‪Ïmø‹n=tã ’ÎoTÎ)ur ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã tA$s%‬‬

‫‪ ] ( ×ûüÏBr& ;“Èqs)s9‬ﺍﻟﻨﻤﻞ ‪[ ٣٩ :‬‬

‫) ‪ ] ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur‬ﺳﺒﺄ ‪[ ١٢ :‬‬

‫‪É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù‬‬ ‫)‬
‫‪ ] ( ÈûüÎgßJø9$#‬ﺳﺒﺄ ‪[ ١٤ :‬‬
‫‪١٠٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫) ‪ ] ( ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB tûïÌ•yz#uäur ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur‬ﺹ ‪:‬‬
‫‪[ ٣٨ – ٣٧‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur‬ﺩﻟﻴﻞﹲ‬
‫ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺃﹸﻋﻄﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﺍﺳﺘﺜﻨﺎﺀ ‪ ..‬ﻓﻬﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﺴﻠﻴﻤﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ، ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/‬ﻷﻧ‪‬ﻪ ﺧﺎﺭﻕ‪ ‬ﻟﻠﻨﺎﻣﻮﺱ ‪،‬‬
‫ﻭﻫﺬﺍ ﻳ‪‬ﻤﺎﺛﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻣﺴﺄﻟﺔ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻭﺍﻟﺬﻱ‬
‫ﺃﺗﻰ ﻣﻘﺘﺮﻧﺎﹰ – ﺃﻳﻀﺎﹰ – ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪] ( ( ’ÎTøŒÎ*Î/ #MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur‬‬
‫ﺍﳌﺎﺋﺪﺓ ‪[ ١١٠ :‬‬
‫) ‪ ] ( ( ’ÎTøŒÎ*Î/ 4’tAöqyJø9$# ßlÌ•øƒéB øŒÎ)ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ١١٠ :‬‬
‫‪ ..‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻫﻮ ‪ ..‬ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ‬
‫‪ ،‬ﻭﺧﻼﻝ ﻋﻤﻞ ﺍﳉﺎﻥﹼ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﻜﺜﻴﻒ ‪،‬‬
‫ﻫﻞ ﺃﺻﺒﺢ ﺍﳉﺎﻥﹼ ﳝﻠﻚ ﻣﺸﻴﺌﺔﹰ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ؟ ‪..‬‬
‫ﺇﻥﹼ ﺗﺴﺨﲑ ﻃﺎﻗﺔ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺗﺴﺨﲑﺍﹰ ﺗﺘﺠﺴ‪‬ﺪ ﻓﻴﻪ‬
‫ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺃﻥﹼ ﺫﻭﺍﺕ ﺍﳉﻦ‪ ‬ﺍﻟﱵ ﻋﻤﻠﺖ ﺑﲔ ﻳﺪﻳﻪ ﺿﻤﻦ‬
‫ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﺘﺠﺴﻴﺪ ‪ ،‬ﻗﺪ ﺃﺻﺒﺤﺖ ﲤﻠﻚ ﺍﳌﺸﻴﺌﺔ ﻛﻤﺎ ﳝﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻟﻴﺲ ﻷﻥﹼ‬
‫ﲡﺴﻴﺪ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﺳﺘﺜﻨﺎﺀٌ ﻓﺤﺴﺐ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻷﻥﹼ ﻫﺬﺍ ﺍﻟﺘﺠﺴﻴﺪ ﻟﻴﺲ ﺻﺎﺩﺭﺍﹰ ﻋﻦ ﻃﺒﻴﻌﺔ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠﻖ ﻣﻨﻬﺎ ﺍﳉﺎﻥﹼ ‪ ،‬ﻭﻷﻧ‪‬ﻪ ﰲ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻻ ﺗ‪‬ﻮﺟﺪ ﺍﻟﺜﻨﺎﺋﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ )‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺑﲔ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ( ﺍﻟﱵ ﺗ‪‬ﻮﺟﺪ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻷﻥﹼ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ‬
‫ﺍﳉﺎﻥﹼ – ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ – ﻫﻮ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﺣﺼﺮﺍﹰ ﻭﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur‬‬

‫‪É>#uqpgø:$%x. 5b$xÿÅ_ur Ÿ@ŠÏW»yJs?ur |=ƒÌ•»pt¤C `ÏB âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ ÇÊËÈ ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB‬‬
‫‪١٠٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ] ( â‘qä3¤±9$# y“ÏŠ$t6Ïã ô`ÏiB ×@‹Î=s%ur 4 #[•õ3ä© yŠ¼ãr#yŠ tA#uä (#þqè=yJôã$# 4 BM»u‹Å™#§‘ 9‘r߉è%ur‬ﺳﺒﺄ ‪:‬‬
‫‪[ ١٣ – ١٢‬‬
‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ‬
‫ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﺸﻤﻞ ﺟﺰﺀﺍﹰ ﻣﻦ ﺃﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ‪ .. ( Çd`Éfø9$# z`ÏBur ) ‬ﻓﺎﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ‬
‫ﻣﺴﺄﻟﺔ ﻧﺎﻣﻮﺱﹴ ﳜﻀﻊ ﻟﻪ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺍﺳﺘﺜﻨﺎﺀٌ ﻳﻨﺪﺭﺝ ﲢﺘﻪ ﺟﺰﺀٌ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‪، ‬‬
‫ﻭﺣﺼﺮﺍﹰ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ) ‪ ، ( Ïm÷ƒy‰tƒ tû÷üt/‬ﻭﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ) ‪.. ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/‬‬
‫‪ùøÌ“tƒ `tBur ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur‬‬ ‫ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB‬ﺳﺒﺄ ‪ ، [ ١٢ :‬ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪] ( ÈûüÎgßJø9$# É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù‬‬

‫‪tûïÌ•yz#uäur ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur‬‬ ‫ﺳﺒﺄ ‪ ، [ ١٤ :‬ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB‬ﺹ ‪ ..... [ ٣٨ – ٣٧ :‬ﻧﺮﻯ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﺍﻟﻜﺎﻓﺮﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﻛﺎﻧﻮﺍ ﻣﺴﺨ‪‬ﺮﻳﻦ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﺳﺘﺜﻨﺎﺀ ﺍﳉﻦ‪ ‬ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﺴﺨﲑ ‪..‬‬
‫‪ ..‬ﻭﻋﺪﻡ ﺍﻣﺘﻼﻙ ﺍﳉﻦ‪ ‬ﺍﳌﺴﺨ‪‬ﺮ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﻤﺸﻴﺌﺔ ‪ ،‬ﺣﻘﻴﻘﺔ‬
‫) ‪5b$xÿÅ_ur Ÿ@ŠÏW»yJs?ur |=ƒÌ•»pt¤C `ÏB âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ‬‬ ‫ﻧﺮﺍﻫﺎ ﻣﺆﻛﱠﺪﺓﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ .. ( ٠٠٠٠٠‬ﻓﺎﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﻫﺆﻻﺀ ﺍﳉﻦ‪ ، ‬ﻫﻮ ﺿﻤﻦ‬ ‫‪4 BM»u‹Å™#§‘ 9‘r߉è%ur É>#uqpgø:$%x.‬‬

‫ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﺼﺮﺍﹰ ‪ ،‬ﺃﻱ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﰲ ﻋﻤﻠﻬﻢ ﺍﻟﺬﻱ ﻗﺎﻣﻮﺍ ﺑﻪ ‪،‬‬
‫ﻛﺎﻧﻮﺍ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺇﺭﺍﺩ‪‬ﻢ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻣﺸﻴﺌﺔ ﳍﻢ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻣﺎ ﻳﺆﻛﹼﺪ‪ ‬ﺫﻟﻚ ﻫﻮ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur‬‬
‫‪١١٠‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﻭﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ‪ ،‬ﻫﻮ ﺗﺄﻛﻴﺪ‪‬‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻓﻠﻮ ﺃﺗﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻳﻌﻤﻠﻮﻥ ﻟﻪ ﻣﺎ ﻳ‪‬ﺮﻳﺪ ( ‪،‬‬
‫ﻟﺘﺴﺮ‪‬ﺏ ﺍﺣﺘﻤﺎﻝ ﺍﻧﺘﻤﺎﺀ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻣﻮﺍ ﺑﻪ ﺇﱃ ﺩﻓﻌﻬﻢ ﻟﻸﺳﺒﺎﺏ ﺩﻓﻌﺎﹰ ﻣﻦ ﺫﺍ‪‬ﻢ ‪،‬‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﲢﻘﻴﻖ ﻣ‪‬ﺮﺍﺩ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﻟﻜﻦ‪ ‬ﻭﺭﻭﺩ‪ ‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺼﻴﻐﺔ‬
‫ﺍﳌﺸﻴﺌﺔ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪ ( âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ‬ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺗﺴﺨﲑ‪‬‬
‫ﺍﳉﺎﻥﹼ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﻜﻞﱡ ﻣﺎ ﻋﻤﻠﻪ ﺍﳉﺎﻥﹼ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺘﻪ‬
‫‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﺴﺨﲑ ﻫﻮ – ﰲ ﺍﳊﻘﻴﻘﺔ – ﲤﻜﲔ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫‪ ،‬ﻛﻲ ﻳﺴﺘﻔﻴﺪ‪ ‬ﻣﻦ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠﻖ ﻣﻨﻬﺎ ﺍﳉﻦ‪ ، ‬ﻭﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ‬
‫ﺍﻟﻜﺜﻴﻒ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻠﻬﺬﻩ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺳﻘﻒ‪ ‬ﻳﺘﻌﻠﹼﻖ ﺑﺴﻘﻒ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﺘ‪‬ﺼﻒ ‪‬ﺎ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺴﻘﻒ ‪ ،‬ﰲ ﺍﻟﻌﺮﺽ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﻋﻔﺮﻳﺖ‪‬‬
‫ﻣﻦ ﺍﳉﻦ‪ ‬ﻣﻦ ﺃﺟﻞ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ‪ ،‬ﻭﺫﻟﻚ ﻋﱪ ﻣﻘﺎﺭﻧﺔ‪ ‬ﻣﺎ ﺑﲔ ﺻﻔﺎﺕ ﺍﳌﺎﻫﻴ‪‬ﺔ‬
‫ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻭﻣﺎ ﺑﲔ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻗﻮﺍﻧﲔ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻭﻓﻮﻕ ﻗﻮﺍﻧﲔ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠﻖ ﻣﻨﻬﺎ ﺍﳉﺎﻥﹼ ‪..‬‬
‫‪tA$s% ÇÌÑÈ šúüÏJÎ=ó¡ãB ’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s%‬‬ ‫)‬
‫‪×ûüÏBr& ;“Èqs)s9 Ïmø‹n=tã ’ÎoTÎ)ur ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã‬‬

‫‪4 y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s% ÇÌÒÈ‬‬

‫‪`tBur ( ã•àÿø.r& ÷Pr& ã•ä3ô©r&uä þ’ÎTuqè=ö6u‹Ï9 ’În1u‘ È@ôÒsù `ÏB #x‹»yd tA$s% ¼çny‰ZÏã #…•É)tGó¡ãB çn#uäu‘ $£Jn=sù‬‬

‫©‪ ] ( ×LqÌ•x. @ÓÍ_xî ’În1u‘ ¨bÎ*sù t•xÿx. `tBur ( ¾ÏmÅ¡øÿuZÏ9 ã•ä3ô±o„ $yJ¯RÎ*sù t•s3x‬ﺍﻟﻨﻤﻞ ‪[ ٤٠ – ٣٨ :‬‬
‫‪١١١‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺇﻥﹼ ﺳﻘﻒ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ‪ ‬ﺃﻥ ﻳﺄﰐ ﺑﻌﺮﺵ‬
‫ﻣﻠﻜﺔ ﺳﺒﺄ ‪ ،‬ﻫﻮ ﺿﻤﻦ ﻓﺘﺮﺓ ﺯﻣﻨﻴ‪‬ﺔ ﻻ ﺗﺘﻌﺪ‪‬ﻯ ﻗﻴﺎﻡ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻣﻘﺎﻣﻪ ‪ ..‬ﻭﻻ‬
‫ﺷﻚ‪ ‬ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺎﻫﻴ‪‬ﺔ ﺧﻠﻖ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻭﺍﳌﺴﺨ‪‬ﺮﺓ – ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ –‬
‫ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻭﲟﺸﻴﺌﺘﻪ ‪ ،‬ﻫﻲ ﻗﺪﺭﺓ ﻣﺬﻫﻠﺔ ‪ ،‬ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﻗﺪﺭﺗﻨﺎ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻣﻊ‬
‫ﺣﻴﺜﻴ‪‬ﺎﺕ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﺮﺽ ﺍﻵﺧﺮ ﺍﳌﹸﻘﺪ‪‬ﻡ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ‪ ‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻫﻮ ﻋﺮﺽ‪‬‬
‫ﻟﻺﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ‪ ،‬ﺩﻭﻥ ﺯﻣﻦ ‪ ،‬ﺃﻭ ﺧﻼﻝ ﻓﺘﺮﺓ ﻻ ﺗﺘﻌﺪ‪‬ﻯ ﺍﺭﺗﺪﺍﺩ ﺍﻟﻄﺮﻑ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﺘﺒﻊ ﳊﻘﻴﻘﺔ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻢ‪ ‬ﻣﺴﺘﻤﺪ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﳎﻲﺀ‬
‫ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ – ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻌﺮﺽ – ﻳﺘﻌﻠﹼﻖ ﺑﻘﻮ‪‬ﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻤﻪ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ) ﰲ ﻇﺎﻫﺮ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ( ﺇﱃ ﺃﻱ‪ ‬ﻋﺎﻟﹶﻢﹴ‬
‫ﻳﻨﺘﻤﻲ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ‪ ‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﱂ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻣﻦ ﻫﻮ ‪ ،‬ﻓﻤﻬﻤﺎ ﻛﺎﻥ ﻭﻣﻬﻤﺎ‬
‫ﻛﺎﻥ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌﺮﺽ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻋ‪‬ﻠﹾﻢﹺ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻌﺮﺽ ﺍﻷﻭ‪‬ﻝ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﺃﻥﹼ‬
‫ﻣ‪‬ﻘﺪ‪‬ﻣ‪‬ﻪ ﻋﻔﺮﻳﺖ‪ ‬ﻣﻦ ﺍﳉﻦ‪ ، ‬ﻷﻧ‪‬ﻪ ﻋﺮﺽ‪ ‬ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠ‪‬ﻖ ﻣﻨﻬﺎ‬
‫ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻭﺍﳌﺴﺨ‪‬ﺮﺓ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﲟﺸﻴﺌﺘﻪ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳉﺎﻥﱡ ﺍﳌﺴﺨ‪‬ﺮﻭﻥ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺍﳉﺎﻥﹼ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳉﺎﻥﱡ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻻ ﳝﻠﻜﻮﻥ ﻋ‪‬ﻠﹾﻢ‪ ‬ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﺇﻻﹼ ﳌﺎ ﻛﺎﻧﻮﺍ ﻛﺎﻓﺮﻳﻦ‬
‫‪ ..‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﺴﺘﻨﺘﺞ ﺃﻥﹼ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ‪ ‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﺍﻟﺘﻮﺍﺯﻥﹶ ﺍﻟﺘﺎﻡ‪ ‬ﺑﲔ ﻋﺮﺽ‬
‫ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ‪ ، ‬ﻭﺑﲔ ﻋﺮﺽ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ‪ ‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪ ..‬ﻓﻜﻞﱞ ﻗﺪ‪‬ﻡ ﺳﻘﻒ‪ ‬ﻣﺎ‬
‫ﻋﻨﺪﻩ ‪ ،‬ﻭﻛﺎﻣﻞﹶ ﺍﺳﺘﻄﺎﻋﺘﻪ ‪ ،‬ﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ]] ﺣﺴﺐ ﺍﻷﲜﺪﻳ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( [[ ﻟﻠﻨﺼﻴ‪‬ﻦ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﲔ ﺍﳌﺼﻮ‪‬ﺭﻳﻦ ﳍﺬﻳﻦ‬
‫ﺍﻟﻌﺮﺿﲔ ﻣﺘﺴﺎﻭﻳﺔ ﲤﺎﻣﺎﹰ ‪..‬‬
‫‪١١٢‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪’ÎoTÎ)ur ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã tA$s%‬‬ ‫)‬
‫“ ‪٣٣٤ = ( û× üBÏ &r‬‬
‫) ‪; qÈ‬‬
‫‪s 9s mÏ ‹ø =n ã‬‬
‫‪t‬‬

‫‪y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s%‬‬ ‫)‬
‫‪٣٣٤ = ( 4 7‬‬
‫‪y ùè •ö Û‬‬
‫‪s‬‬

‫ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﲢﻮﻱ ﺍﻟﻌﺮﺽ‪ ‬ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ﰎﹼ‬
‫ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ‪ ،‬ﺗ‪‬ﺼﻮ‪‬ﺭ ﻣﺴﺄﻟﺔﹰ ﻛﺎﻣﻠﺔﹰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﺘﻌﻠﹼﻘﺔ ﲟﻌﺠﺰﺓ ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ )‬
‫ﻣﻌﺠﺰﺓ ﺍﻟﻌﺪﺩ ‪ ، ( ١٩‬ﺃﻱ ﺃﻥﹼ ﳎﻤﻮﻉ‪ ‬ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﳊﺮﻭﻓﻬﺎ ) ﺣﺴﺐ ﺍﻷﲜﺪﻳ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﳌﹸﻜﺘﺸﻔﺔ ( ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎﻣ‪‬ﺔ ﻟﻠﻌﺪﺩ ) ‪.. ( ١٩‬‬
‫‪y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s%‬‬ ‫)‬
‫‪( ã•àÿø.r& ÷Pr& ã•ä3ô©r&uä þ’ÎTuqè=ö6u‹Ï9 ’În1u‘ È@ôÒsù `ÏB #x‹»yd tA$s% ¼çny‰ZÏã #…•É)tGó¡ãB çn#uäu‘ $£Jn=sù 4 y7èùö•sÛ‬‬

‫¡ ‪٩٨٨ = ( L× q•Ì .x Ó@ _Í îx ’1nÎ ‘u b¨ *Î ùs •t ÿx .x `Bt ru ( ¾mÏ‬‬

‫‪Å ÿ‬‬
‫‪ø Zu 9Ï •ã 3‬‬
‫‪ä ±‬‬
‫‪ô „o $J‬‬
‫‪y R¯ *Î ùs •t 3‬‬
‫© ‪s‬‬
‫‪x `Bt ru‬‬

‫‪٥٢ × ١٩ = ٩٨٨‬‬

‫‪ ..‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﺴﺨﲑ ﺍﳉﻦ‪ ‬ﰲ ﻋﺎﳌﻨﺎ – ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ – ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺴﺨ‪‬ﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﱂ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺇﺩﺭﺍﻛﺎﹰ‬
‫ﺳﻠﻴﻤﺎﹰ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧ‪‬ﻬﺎ ﱂ ﺗﻌﻠﻢ ﲟﻮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻﹼ ﺑﻌﺪ‬
‫ﺃﻥ ﺃﻛﻠﺖ ﺩﺍﺑ‪‬ﺔﹸ ﺍﻷﺭﺽ ﻣﻨﺴﺄﺗﻪ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﱂ ﳝﻠﻚ ﻣﺸﻴﺌﺔ ﺣﱴ‬
‫ﺿﻤﻦ ﺇﻃﺎﺭ ﺗﺴﺨﲑﻩ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ‪..‬‬
‫‪١١٣‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù‬‬ ‫)‬
‫‪É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù ( ¼çms?r'|¡YÏB‬‬

‫‪ ] ( ÈûüÎgßJø9$#‬ﺳﺒﺄ ‪[ ١٤ :‬‬
‫‪ ..‬ﻭﻫﻨﺎﻙ ﺧﺼﻮﺻﻴ‪‬ﺔﹲ ﺃﹸﺧﺮﻯ ﺃﹸﻋﻄﻴ‪‬ﺖ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻲ ﺗﺴﺨﲑ ﺍﳉﺒﺎﻝ‬
‫ﻳ‪‬ﺴﺒ‪‬ﺤﻦ ﻣﻌﻪ ﻭﺍﻟﻄﲑ ‪..‬‬
‫) ‪ ] ( šúüÎ=Ïè»sù $¨Zà2ur 4 uŽö•©Ü9$#ur z`ósÎm7|¡ç„ tA$t7Éfø9$# yŠ¼ãr#yŠ yìtB $tRö•¤‚y™ur‬ﺍﻷﻧﺒﻴﺎﺀ ‪:‬‬
‫‪[ ٧٩‬‬
‫) * ‪y‰ƒÏ‰ptø:$# çms9 $¨Ys9r&ur ( uŽö•©Ü9$#ur ¼çmyètB ’Î1Íirr& ãA$t7Éf»tƒ ( WxôÒsù $¨ZÏB yŠ¼ãr#yŠ $oY÷•s?#uä ô‰s)s9ur‬‬

‫( ] ﺳﺒﺄ ‪[ ١٠ :‬‬
‫‪$¯RÎ) ÇÊÐÈ ë>#¨rr& ÿ¼çm¯RÎ) ( ω÷ƒF{$# #sŒ yŠ¼ãr#yŠ $tRy‰ö7tã ö•ä.øŒ$#ur tbqä9qà)tƒ $tB 4’n?tã ÷ŽÉ9ô¹$#‬‬ ‫)‬
‫™‪Ò>#¨rr& ÿ¼ã&©! @@ä. ( Zou‘qà±øtxC uŽö•©Ü9$#ur ÇÊÑÈ É-#uŽõ°M}$#ur ÄcÓÅ´yèø9$$Î/ z`ósÎm7|¡ç„ ¼çmyètB tA$t7Ågø:$# $tRö•¤‚y‬‬

‫( ] ﺹ ‪[ ١٩ – ١٧ :‬‬
‫‪ ..‬ﻭﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋ‪‬ﻠﱢﻢ‪ ‬ﻣﻨﻄﻖ ﺍﻟﻄﲑ ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﻭﺭﺙ ﺃﺑﺎﻩ‬
‫) ﺩﺍﻭﺩ ( ﻋ‪‬ﻠﱢﻢ‪ ‬ﻫﺬﺍ ﺍﳌﻨﻄﻖ ‪..‬‬
‫‪`ÏB $uZ•Ï?ré&ur ÎŽö•©Ü9$# t,ÏÜZtB $oYôJÏk=ãæ â¨$¨Z9$# $yg•ƒr'¯»tƒ tA$s%ur ( yŠ¼ãr#yŠ ß`»yJøŠn=ß™ y^Í‘urur‬‬ ‫)‬
‫‪ ] ( ßûüÎ7ßJø9$# ã@ôÒxÿø9$# uqçlm; #x‹»yd ¨bÎ) ( >äóÓx« Èe@ä.‬ﺍﻟﻨﻤﻞ ‪[ ١٦ :‬‬
‫‪ ..‬ﻭﻟﻜﻦ‪ ‬ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ – ﺗﺴﺨﲑ ﺍﳉﺒﺎﻝ ﻟﻠﺘﺴﺒﻴﺢ ﻣﻊ ﺩﺍﻭﺩ ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﻣﻨﻄﻖ‬
‫ﺍﻟﻄﲑ – ﲣﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﲡﺴ‪‬ﺪ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﳉﻦ‪ ‬ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫‪ ..‬ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﲡﺴ‪‬ﺪ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﳉﻦ‪ ‬ﻫﻮ ﺧﺮﻕ‪ ‬ﻟﻨﺎﻣﻮﺱ ﻣﺎﻫﻴ‪‬ﺔ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫‪ ،‬ﻓﺈﻥﹼ ﺗﺴﺨﲑ ﺍﳉﺒﺎﻝ ﻟﻠﺘﺴﺒﻴﺢ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗﻌﻠﹼﻢ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ‪ ،‬ﻟﻴﺲ ﺧﺮﻗﹰﺎ‬
‫ﻟﻨﺎﻣﻮﺱ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺧﺮﻕ‪ ‬ﻟﻠﺤﺠﺎﺏ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻨﺎ – ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ –‬
‫ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻬﺎ ‪..‬‬
‫‪١١٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻓﺎﳉﺒﺎﻝ – ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﺃﻱ‪ ‬ﺷﻲﺀٍ – ﺗ‪‬ﺴﺒ‪‬ﺢ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﺎﻣﻮﺱ ‪،‬‬
‫ﻭﻟﻜﻨ‪‬ﻨﺎ ﻻ ﻧﻔﻘﻪ ﻫﺬﺍ ﺍﻟﺘﺴﺒﻴﺢ ‪..‬‬
‫@‪ßxÎm7|¡ç„ žwÎ) >äóÓx« `ÏiB bÎ)ur 4 £`ÍkŽÏù `tBur ÞÚö‘F{$#ur ßìö7¡¡9$# ßNºuq»uK¡¡9$# ã&s! ßxÎm6|¡è‬‬ ‫)‬
‫‪ ] ( #Y‘qàÿxî $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 3 öNßgys‹Î6ó¡n@ tbqßgs)øÿs? žw `Å3»s9ur ¾Ínω÷Kpt¿2‬ﺍﻹﺳﺮﺍﺀ ‪[ ٤٤ :‬‬

‫) &‪ô‰s% @@ä. ( ;M»¤ÿ¯»|¹ çŽö•©Ü9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’Îû `tB ¼çms9 ßxÎm7|¡ç„ ©!$# ¨br& t•s? óOs9r‬‬

‫‪ ] ( šcqè=yèøÿtƒ $yJÎ/ 7LìÎ=tæ ª!$#ur 3 ¼çmys‹Î6ó¡n@ur ¼çms?Ÿx|¹ zNÎ=tæ‬ﺍﻟﻨﻮﺭ ‪[٤١ :‬‬

‫‪ ..‬ﻭﺍﻟﻄﲑ ﻭﻛﻞﱡ ﺩﺍﺑ‪‬ﺔ‪ ‬ﰲ ﺍﻷﺭﺽ ﺃﻣﻢ‪ ‬ﺃﻣﺜﺎﻟﻨﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺑﲔ ﺃﻓﺮﺍﺩ ﻛﻞﱢ ﺃﻣ‪‬ﺔ‪‬‬
‫ﻣﻨﻬﺎ ﻣﻨﻄﻘﹸﻬﺎ ﺍﳋﺎﺹ‪ ‬ﺎ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻨﺎ ﻻ ﻧ‪‬ﺪﺭﻙ ﻫﺬﺍ ﺍﳌﻨﻄﻖ ‪..‬‬
‫) ‪] ( 4 Nä3ä9$sVøBr& íNtBé& HwÎ) Ïmø‹ym$oYpg¿2 玕ÏÜtƒ 9ŽÈµ¯»sÛ Ÿwur ÇÚö‘F{$# ’Îû 7p-/!#yŠ `ÏB $tBur‬‬
‫ﺍﻷﻧﻌﺎﻡ ‪[ ٣٨ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﰲ ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺗﻌﻠﹼﻢ‬
‫ﻣﻨﻄﻖ ﺍﻟﻄﲑ ‪ ،‬ﻟﻴﺴﺖ ﺧﺮﻗﺎﹰ ﻟﻨﻮﺍﻣﻴﺲ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺧﺮﻕ‪ ‬ﻟﻠﺤﺠﺎﺏ ﺍﻟﺬﻱ ﳛﺠﺰﻧﺎ ﻋﻦ‬
‫ﺇﺩﺭﺍﻙ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻬﺎ ﻭﳓﻦ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺘﺴﺨﲑ ﺑﲔ ﻳﺪﻱ‪ ‬ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ – ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻬﻤﺎ‬
‫ﻣﻜﻠﹼﻔﺎﻥ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳋﻼﻓﺔ ‪ ،‬ﻭﺃﻥﹼ ﺍﻷﺳﺒﺎﺏ ﻣﺴﺨ‪‬ﺮﺓ ﺑﲔ ﺃﻳﺪﻳﻬﻤﺎ ﻛﺄﻱ‪ ‬ﺇﻧﺴﺎﻥ – ﺩﻟﻴﻞﹲ‬
‫ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺁﺗﺎﳘﺎ ﻣﻦ ﺍﳌﻔﺎﺗﻴﺢ ﻣﺎ ﳝﻜﹼﻨﻬﻤﺎ – ﻣﻦ ﺧﻼﳍﺎ – ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ‬
‫ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻱ – ﻓﻴﻤﺎ ﻟﻮ ﰎﹼ ﺍﻻﺳﺘﺜﻤﺎﺭ ﺍﻟﻜﺎﻣﻞ ﳍﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ – ﺇﱃ ﺇﺩﺭﺍﻙ‬
‫ﺟﺰﺋﻴ‪‬ﺎﺕ ﻛﻞﹼ ﺷﻲﺀٍ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻠﺨ‪‬ﺼﻪ ﺍﻟﻌﺒﺎﺭﺓ ‪ ، ( ( >äóÓx« Èe@ä. `ÏB $uZ•Ï?ré&ur ) :‬ﰲ‬
‫‪t,ÏÜZtB $oYôJÏk=ãæ â¨$¨Z9$# $yg•ƒr'¯»tƒ tA$s%ur ( yŠ¼ãr#yŠ ß`»yJøŠn=ß™ y^Í‘urur‬‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪) :‬‬
‫‪ ] ( ßûüÎ7ßJø9$# ã@ôÒxÿø9$# uqçlm; #x‹»yd ¨bÎ) ( >äóÓx« Èe@ä. `ÏB $uZ•Ï?ré&ur ÎŽö•©Ü9$#‬ﺍﻟﻨﻤﻞ ‪[ ١٦ :‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﻹﺗﻴﺎﻥ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﲏ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻭﺿﻊ ﻣﻔﺎﺗﻴﺢ ﺇﺩﺭﺍﻙ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ‪ ،‬ﺑﲔ ﻳﺪﻱ‪ ‬ﻣﻦ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ‪،‬‬
‫‪١١٥‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﻗﺪ ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﺑﲔ ﻳﺪﻱ‪ ‬ﻣﻠﻜﺔ ﺳﺒﺄ ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻣﻠﻜﺔ ﺳﺒﺄ ﱂ ‪‬ﺘﺪ ﺇﱃ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﻛﻤﺎ ﺍﻫﺘﺪﻯ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﺑﺴﺒﺐ ﻛﻔﺮﻫﺎ‬
‫ﻭﺻﺪ‪‬ﻫﺎ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) )‪ÇËÌÈ ÒOŠÏàtã î¸ö•tã $olm;ur &äóÓx« Èe@à2 `ÏB ôMuŠÏ?ré&ur öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎ‬‬

‫‪öNßgn=»yJôãr& ß`»sÜø‹¤±9$# ãNßgs9 z`-ƒy—ur «!$# Èbrߊ `ÏB ħôJ¤±=Ï9 tbr߉àfó¡o„ $ygtBöqs%ur $yg›?‰y`ur‬‬

‫‪ ] ( tbr߉tGôgtƒ Ÿw ôMßgsù È@‹Î6¡¡9$# Ç`tã öNèd£‰|Ásù‬ﺍﻟﻨﻤﻞ ‪[ ٢٤ – ٢٣ :‬‬

‫) ‪ ] ( tûïÌ•Ïÿ»x. 7Qöqs% `ÏB ôMtR%x. $pk¨XÎ) ( «!$# Èbrߊ `ÏB ߉ç7÷è¨? MtR%x. $tB $yd£‰|¹ur‬ﺍﻟﻨﻤﻞ‬
‫‪[ ٤٣ :‬‬
‫‪ ..‬ﻭﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻳﻀﺎﹰ – ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ﺳﺒﺒﺎﹰ ﻳﺘﻮﺻ‪‬ﻞ ﻣﻦ ﺧﻼﻟﻪ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺍﺳﺘﺨﺪﻡ‪ ‬ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﺳﺘﺨﺪﺍﻣﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻛﻤﻔﺎﺗﻴﺢ ﻻﻛﺘﺸﺎﻓﺎ ‪‬‬
‫ﺕ‬
‫ﺟﺪﻳﺪﺓ ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎﹰ ﺳﻠﻚ ﺳﺒﺒﺎﹰ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﺎ ﻟﻠﻮﺻﻮﻝ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﺎ ‪ ،‬ﻫﻲ ﻣﻘﺪ‪‬ﻣﺎﺕ‪ ‬ﻳﺴﲑ‬
‫‪‬ﺎ ﺇﱃ ﻧﺘﺎﺋﺞ‪ ‬ﻭﺍﻛﺘﺸﺎﻓﺎﺕ‪ ، ‬ﻭﻣﻦ ﰒﹼ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺃﺳﺒﺎﺑﺎﹰ ﻭﻣﻘﺪ‪‬ﻣﺎﺕ‪ ‬ﻟﻨﺘﺎﺋﺞ‪ ‬ﺟﺪﻳﺪﺓ‬
‫‪..‬‬
‫) ‪$¨Y©3tB $¯RÎ) ÇÑÌÈ #·•ò2ÏŒ çm÷ZÏiB Nä3øŠn=tæ (#qè=ø?r'y™ ö@è% ( Èû÷ütRö•s)ø9$# “ÏŒ `tã š•tRqè=t«ó¡o„ur‬‬

‫‪yìt7ø?r& §NèO .............. ÇÑÎÈ $·7t6y™ yìt7ø?r'sù ÇÑÍÈ $Y7t6y™ &äóÓx« Èe@ä. `ÏB çm»oY÷•s?#uäur ÇÚö‘F{$# ’Îû ¼çms9‬‬

‫™‪ ] ( $·7t6y™ yìt6ø?r& §NèO ................ $·7t6y‬ﺍﻟﻜﻬﻒ ‪[ ٩٢ – ٨٣ :‬‬

‫‪ ..‬ﻭﻋﺪﻡ ﺭﺅﻳﺔ ﻣﻔﺎﺗﻴﺢ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﻋﺪﻡ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ‪ ،‬ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﻋﺪﻡ ﻭﺟﻮﺩ‬
‫ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺍﻟﺘﻘﺼﲑ‪ ‬ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﻭﰲ ﺗﺪﺑ‪‬ﺮﻫﺎ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﻤﻞ ﻣﻦ ﺍﳌﻔﺎﺗﻴﺢ ﻣﺎ ﳚﻌﻠﻪ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪:‬‬
‫) ‪ ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur‬ﺍﻟﻨﺤﻞ ‪ .. [ ٨٩ :‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪١١٦‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﲟﺎ ﳛﻤﻠﻪ ﻣﻦ ﺃﺩﻟﹼﺔ‪ ‬ﻭﻣﻔﺎﺗﻴﺢ‪ ‬ﻟﺘﺒﻴﺎﻥ ﻛﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻳﺴ‪‬ﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‬
‫ﻟﻠﺬﻛﺮ ‪ ] ( 9•Ï.£‰•B `ÏB ö@ygsù Ì•ø.Ïe%#Ï9 tb#uäö•à)ø9$# $tR÷Žœ£o„ ô‰s)s9ur ) :‬ﺍﻟﻘﻤﺮ ‪.. [ ١٧ :‬‬
‫‪ ..‬ﻓﻬﻞ ﺗﻘﺼﲑﻧﺎ ﰲ ﺗﺪﺑ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﰲ ﺍﻛﺘﺸﺎﻑ ﻣﻔﺎﺗﻴﺢ ﺗﺒﻴﺎﻥ ﻛﻞﱢ ﺷﻲﺀٍ ‪،‬‬
‫ﺍﻟﱵ ﳛﻤﻠﻬﺎ ‪ ،‬ﻭﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﻹﺩﺭﺍﻙ ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ‪ ..‬ﻫﻞ ﻫﺬﺍ ﺍﻟﺘﻘﺼﲑ )‬
‫ﺍﻟﺬﻱ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻋﺪﻡ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ( ﻳﻌﲏ ﻋﺪﻡ‪ ‬ﲪﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺘﺒﻴﺎﻥ ﺍﻟﺬﻱ‬
‫ﳛﻤﻠﻪ ؟! ‪..‬‬
‫ﺇﻥﹼ ﺍﳌﺘﺪﺑ‪‬ﺮ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺮﻯ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﺣﺴﺐ ﺩﺭﺟﺔ ﺗﺪﺑ‪‬ﺮﻩ ‪ ..‬ﻭﻏﲑ‬
‫ﺍﳌﺘﺪﺑ‪‬ﺮ ﻻ ﻳﺮﻯ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ‪ ،‬ﻭﳛﺴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳎﺮ‪‬ﺩ ﻧﺺ‪ ‬ﳛﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻓﻘﻬﻴ‪‬ﺔﹰ ﻟﻴﺲ‬
‫ﺇﻻﹼ ‪..‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﻣﻠﻜﺔ ﺳﺒﺄ ﱂ ‪‬ﺘﺪ‪ ‬ﺇﱃ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻔﺎﺗﻴﺢ ﻛﻞﱢ ﺷﻲﺀٍ ﺍﻟﱵ ﺃﹸﻭﺗﻴﺖ‬
‫ﳍﺎ ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻛﻔﺮﻫﺎ ﻭﺻﺪ‪‬ﻫﺎ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﳓﻦ ﺍﻟﺒﺸﺮ – ﲨﻴﻌﺎﹰ – ﺳﺨ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻷﺳﺒﺎﺏ ) ﻭﻣﻔﺎﺗﻴﺤﻬﺎ (‬
‫ﺿﻤﻦ ﺇﻃﺎﺭ ﺧﻼﻓﺘﻨﺎ ﰲ ﺍﻷﺭﺽ ﻧﺘﻴﺠﺔ ﲪﻠﻨﺎ ﻟﻸﻣﺎﻧﺔ ‪ ..‬ﻓﻬﻞ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ) ﺃﻓﺮﺍﺩﺍﹰ ﻭﺃﳑﺎﹰ‬
‫ﻋﱪ ﺍﻟﺰﻣﻦ ( ﺗﺪﺑ‪‬ﺮﻭﺍ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﺍﻟﱵ ﲢﻜﻢ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﺪﺑ‪‬ﺮ‪ ‬ﺫﺍﺗ‪‬ﻪ ؟ ‪ ..‬ﻭﻫﻞ‬
‫ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻻﺳﺘﺨﺪﺍﻡ‪ ‬ﺫﺍﺗ‪‬ﻪ ؟ ‪ ..‬ﻭﺣﱴ ﺍﻟﺬﻳﻦ ﺗﺴﺎﻭﻭﺍ ﰲ‬
‫ﺍﻛﺘﺸﺎﻑ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﰲ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ‪ ،‬ﻫﻞ ﲨﻴﻌﻬﻢ ﺃﺩﺭﻛﻮﺍ ﺣﻘﻴﻘﺔﹶ ﺍﳌﹸﺴﺒ‪‬ﺐ ﺍﻟﺬﻱ‬
‫ﻳ‪‬ﻘ‪‬ﻒ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﻳﺴﺨ‪‬ﺮﻫﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻹﺩﺭﺍﻙ‪ ‬ﺫﺍﺗ‪‬ﻪ ؟ ‪..‬‬
‫ﺇﻥﹼ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺍﻟﻠﺬﻳﻦ ﺃﹸﻭﺗﻴﺎ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ‪ ،‬ﻛﻮ‪‬ﻤﺎ ﻧﺒﻴ‪‬ﲔ‬
‫ﺍﺳﺘﻔﺎﺩﺍ ﺃﻛﱪ ﺍﺳﺘﻔﺎﺩﺓ‪ ‬ﻣﻦ ﺍﳌﻔﺎﺗﻴﺢ ﺍﻟﱵ ﺳ‪‬ﺨ‪‬ﺮﺕ ﺑﲔ ﺃﻳﺪﻳﻬﻤﺎ ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾﹴ ﻣﻦ‬
‫ﻣﻠﻜﺔ ﺳﺒﺄ ‪ ،‬ﻭﺑﻌﻤﻖﹴ ﺃﻛﱪ ﻣﻦ ﺍﺳﺘﻔﺎﺩﺓ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ‪ ..‬ﻓﻜﻠﹼﻤﺎ ﺍﺭﺗﻘﻰ ﺍﻹﻧﺴﺎﻥ ﰲ ﺧﻼﺻﻪ‬
‫ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻠﹼﻤﺎ ﺍﺭﺗﻘﻰ ﺃﻛﺜﺮ ﰲ ﺇﺩﺭﺍﻙ ﺣﻘﺎﺋﻖ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻭﺍﻟﻌﻜﺲ‬
‫ﺑﺎﻟﻌﻜﺲ ‪..‬‬
‫‪١١٧‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﻓﺪﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺍﻃﹼﻠﻌﺎ ﻋﻠﻰ ﻛﻞﱢ ﺃﻭﺟﻪ ﺍﻹﺩﺭﺍﻙ ‪ ،‬ﻭﺍﺣﺘﻤﺎﻻ‪‬ﺎ‬
‫ﻣﺎ ﺑﲔ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻭﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻣﻦ ﺃﺷﻒ‪ ‬ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﺃﻛﺜﻔﻬﺎ ‪:‬‬
‫] ‪ – [ ١‬ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﻹﳚﺎﰊ ﺍﳋﺎﻟﺺ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬
‫‪ ،‬ﻣﻦ ﺧﻼﻝ ﻋﻼﻗﺘﻬﻤﺎ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﻋﱪ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ﳍﻤﺎ ﻛﻮ‪‬ﻤﺎ ﻧﺒﻴ‪‬ﲔ ‪..‬‬
‫] ‪ – [ ٢‬ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﱯ ﺍﳋﺎﻟﺺ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ‬
‫‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﺴﺨﲑ ﺷﻴﺎﻃﲔ ﺍﳉﻦ‪ ‬ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫] ‪ – [ ٣‬ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻜﻠﻴ‪‬ﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺩﻭﻥ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﻌﻠﻤﻬﻤﺎ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ‪..‬‬
‫] ‪ – [ ٤‬ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻜﻠﻴ‪‬ﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﻻ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﻻ‬
‫ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫] ‪ – [ ٥‬ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻫﻲ ﻧﺘﻴﺠﺔ ﻹﺩﺭﺍﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻛﻮ‪‬ﻤﺎ ﻣﻦ‬
‫ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺪﺭﻛﻮﻥ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﻳﻨﻄﻠﻘﻮﻥ ﻣﻨﻬﺎ ﺑﻌﻘﻮﳍﻢ – ﻛﻤﻘﺪ‪‬ﻣﺎﺕ‪ – ‬ﳓﻮ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺗﺴﺨﲑ ﺍﳉﻦ‪ ‬ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ‬
‫ﺍﳊﻠﻘﺔ ﺍﻟﱵ ﺗ‪‬ﻜﻤﻞ ﻣﺴﺄﻟﺔ ﺍﻻﻃﹼﻼﻉ – ﻟﻠﺒﺸﺮ – ﻋﻠﻰ ﺃﻭﺟﻪ ﺍﻹﺩﺭﺍﻙ ﺍﳌﺨﺘﻠﻔﺔ ‪،‬‬
‫ﻭﺍﺣﺘﻤﺎﻻ‪‬ﺎ ﻣﺎ ﺑﲔ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪ ..‬ﻭﻫﻮ ﺍﳊﻠﻘﺔ ﺍﻟﱵ ﺗ‪‬ﻜﻤﻞ ﺩﻭﺭﺍﻥ ﺍﳌﺴﺄﻟﺔ ﻣﻦ‬
‫ﺃﺷﻒ‪ ‬ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﺃﻛﺜﻔﻬﺎ ‪ ..‬ﻭﻫﻮ ﺍﳊﻠﻘﺔ ﺍﻟﱵ ﺗ‪‬ﻜﻤﻞ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻟﺪﺍﻭﺩ‬
‫ﻭﺳﻠﻴﻤﺎﻥ ) ﳎﻤﻮﻉ ﺍﺳﺘﻔﺎﺩﺗﻴﻬﻤﺎ ( ﻣﻦ ﻣﻔﺎﺗﻴﺢ ﻛﻞﱢ ﺷﻲﺀٍ ‪ ،‬ﺗﻠﻚ ﺍﳌﻔﺎﺗﻴﺢ ﺍﻟﱵ ﺁﺗﺎﳘﺎ ﺍﷲُ‬
‫ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﺎ ‪..‬‬
‫ﻓﻠﻮ ﱂ ﻳﺘﺠﺴ‪‬ﺪ ﺷﻴﺎﻃﲔ ﺍﳉﻦ‪ ‬ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻻﻓﺘﻘﺮ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﱯ ﺍﳋﺎﻟﺺ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﺩﻭﻥ ﺇﺩﺭﺍﻙ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﻻﻓﺘﻘﺮ ﺇﱃ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺣﻠﻘﺔ ﺗﻘﻊ ﺑﲔ ﺃﺷﻒ‪ ‬ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﻛﺜﻔﻬﺎ ‪ ،‬ﻭﳌﺎ‬
‫ﺍﻛﺘﻤﻠﺖ ﻣﺴﺄﻟﺔ ﺍﺳﺘﻔﺎﺩﺗﻪ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺐ ﺍﻹﺩﺭﺍﻙ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻔﺎﺗﻴﺢ ﺍﻟﱵ ﺁﺗﺎﻫﺎ ﺍﷲُ‬
‫ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻩ ﻭﺩﺍﻭﺩ‪ ‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪١١٨‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫ﺇﻥﹼ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﻴﺴﺖ ﳎﺮ‪‬ﺩ ﺳﺮﺩ‪ ‬ﺗﺎﺭﳜﻲ‪ ، ‬ﻣﻦ ﺃﺟﻞ ﻋ‪‬ﺒ‪‬ﺮﹴ ﳏﺪ‪‬ﺩﺓ ﻻ ﲣﺮﺝ ﻋﻦ‬
‫ﺇﻃﺎﺭ ﺇﺩﺭﺍﻛﻨﺎ ﺍﶈﺪﻭﺩ ‪ ..‬ﺇﻧ‪‬ﻬﺎ ﺗﻔﺼﻴﻞﹲ ﻟﻜﻞﱢ ﺷﻲﺀٍ ‪ ،‬ﻭﺇﺣﺎﻃﺔﹲ ﻟﻠﻤﺴﺎﺋﻞ ﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ‬
‫‪‬ﺎﻳﺘﻬﺎ ‪..‬‬
‫‪2”uŽtIøÿム$ZVƒÏ‰tn tb%x. $tB 3 É=»t6ø9F{$# ’Í<'rT[{ ×ouŽö9Ïã öNÎhÅÁ|Ás% ’Îû šc%x. ô‰s)s9‬‬ ‫)‬
‫‪5Qöqs)Ïj9 ZpuH÷qu‘ur “Y‰èdur &äóÓx« Èe@à2 Ÿ@‹ÅÁøÿs?ur Ïm÷ƒy‰tƒ tû÷üt/ “Ï%©!$# t,ƒÏ‰óÁs? `Å6»s9ur‬‬

‫‪ ] ( tbqãZÏB÷sãƒ‬ﻳﻮﺳﻒ ‪[ ١١١ :‬‬

‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﻭﺟﻮﺩﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ﳜﺘﻠﻒ ﻋﻦ ﻭﺟﻮﺩ ﺑﺎﻗﻲ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻧﺴﺘﺨﺪﻣﻪ ﰲ ﺍﻟﺮﺑﻂ ﺑﲔ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ﻭﺑﲔ ﺇﺩﺭﺍﻛﻨﺎ‬
‫ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﻛﻨﺘﻴﺠﺔ‪ ‬ﻋﻦ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﳜﺘﺺ‪ ‬ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻓﻘﻂ ﻣﻦ ﺑﲔ ﲨﻴﻊ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ..‬ﻓﺠﻤﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﻕ ‪ ،‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮﺗﺒﻂ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ﺣﺼﺮﺍﹰ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﻤﻌﻮﻥ ﻧﺪﺍﺀَ ﺍﳊﻖ‪ ‬ﻭﻻ ﻳﻌﻘﻠﻮﻧﻪ ‪ ،‬ﺑﺄﻧ‪‬ﻬﻢ‬
‫ﻛﺎﻷﻧﻌﺎﻡ ‪ ،‬ﺍﻟﱵ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻓﺘﺄﻛﻞ ﻭﺗﺸﺮﺏ ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﺪﺭﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻭﺭﺍﺀ‬
‫ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫) ‪] ( öNçl°; “Yq÷WtB â‘$¨Y9$#ur ãN»yè÷RF{$# ã@ä.ù's? $yJx. tbqè=ä.ù'tƒur tbqãè-FyJtFtƒ (#rã•xÿx. tûïÏ%©!$#ur‬‬
‫ﳏﻤﺪ ‪[ ١٢ :‬‬
‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ãN»yè÷RF{$# ã@ä.ù's? $yJx. tbqè=ä.ù'tƒur tbqãè-FyJtFtƒ‬ﻻ ﺗﻌﲏ ﲢﺮﱘ‬
‫ﺍﻟﺘﻤﺘ‪‬ﻊ ﻭﺍﻷﻛﻞ ‪ ،‬ﻓﺎﳌﺆﻣﻨﻮﻥ ﻳﺘﻤﺘ‪‬ﻌﻮﻥ ﻭﻳﺄﻛﻠﻮﻥ ﺃﻳﻀﺎﹰ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﻌﲏ ﺃﻥﹼ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﺘﻔﺎﻋﻠﻮﻥ‬
‫ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻛﺎﻷﻧﻌﺎﻡ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﺒﺼﺮﻭﺍ ﻣﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻣﻦ ﻛﻠﻴ‪‬ﺎﺕ‪ ‬ﺗﻘﻮﺩﻫﻢ‬
‫ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳌﹸﺴﺒ‪‬ﺐ ﺍﻟﺬﻱ ﻳ‪‬ﺴﺨ‪‬ﺮ ﳍﻢ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺇﱃ ﻃﺎﻋﺘﻪ ‪ ..‬ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻨﻬﻢ ) ‪.. ( öNçl°; “Yq÷WtB â‘$¨Y9$#ur‬‬
‫‪١١٩‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬

‫‪ ..‬ﻓﺎﻟﺴﻤﺎﻉ ﺍﻟﺮﻭﺣﻲ ﻟﻠﺤﻖ‪ ، ‬ﻭﺍﻟﺘﻌﻘﹼﻞ ‪ ،‬ﻳﺘﺒﻌﺎﻥ ﻟﻠﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﺍﻟﱵ ﻳﺘﻤﻴ‪‬ﺰ ﰲ‬

‫ﺍﻣﺘﻼﻛﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻤﺎ ﻭﺳﻴﻠﺘﺎﻥ ﻹﺩﺭﺍﻙ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ‬
‫ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻧ‪‬ﺪﺭﻛﻬﺎ ﻭﻧﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﳓﻦ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ‪..‬‬
‫) &‪¨br& Ü=|¡øtrB ÷Pr& ÇÍÌÈ ¸x‹Å2ur Ïmø‹n=tã ãbqä3s? |MRr'sùr& çm1uqyd ¼çmyg»s9Î) x‹sƒªB$# Ç`tB |M÷ƒuäu‘r‬‬

‫&‪( ¸x‹Î6y™ ‘@|Êr& öNèd ö@t/ ( ÄN»yè÷RF{$%x. žwÎ) öNèd ÷bÎ) 4 šcqè=É)÷ètƒ ÷rr& šcqãèyJó¡o„ öNèduŽsYò2r‬‬
‫] ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٤٤ – ٤٣ :‬‬
‫) ‪ ] ( ÎŽ•Ïè¡¡9$# É=»ptõ¾r& þ’Îû $¨Zä. $tB ã@É)÷ètR ÷rr& ßìyJó¡nS $¨Zä. öqs9 (#qä9$s%ur‬ﺍﳌﻠﻚ ‪[ ١٠ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﳌﹼﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﲪﻞﹶ ﺍﻷﻣﺎﻧﺔ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺍﳋﻼﻓﺔ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﹸﺧﺘﺺ‪ ‬ﺑﺎﻟﻌﻘﻞ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺘ‪‬ﺼﻒ ﺑﺎﻟﺰﻭﺟﻴ‪‬ﺔ ﺍﻟﱵ ﲡﻤﻊ ﺍﻟﻨﻔﺲ‪‬‬
‫ﺍ‪‬ﺮ‪‬ﺩﺓﹶ ﻣﻊ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ‪ ، ‬ﻓﺈﻧ‪‬ﻪ ﺍﻟﻮﺣﻴﺪ – ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ – ﺍﻟﺬﻱ ﳝﻠﻚ‬
‫ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﰲ ﺇﺩﺭﺍﻛﻪ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﻭﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻭﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻹﺭﺍﺩﺓ‬
‫ﻭﺍﳌﺸﻴﺌﺔ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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adnan@thekr.net
 ‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪ ‬‬

‫‪ ..‬ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺣﻘﻴﻘﺔﹲ ﺃﻛﹼﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻋﱪ ﻧﺼﻮ ﹴ‬
‫ﺹ‬
‫ﺻﺮﳛﺔ‪ ‬ﻻ ﲢﺘﻤﻞ ﺃﻱ‪ ‬ﺗﺄﻭﻳﻞﹴ ﻹﻧﻜﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﻋﱪ ﺇﺣﺎﻃﺔ ﻛﺎﻣﻠﺔ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﲝﻴـﺚ‬
‫ﺗ‪‬ﺴﻘ‪‬ﻂ ﺃﻱ‪ ‬ﺗﺄﻭﻳﻞﹴ ﻓﺎﺳﺪ‪ ‬ﺧﺎﺭﺝ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺑﻌﻀﻬﻢ ﺍﳓﺮﻑ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺩﻟﹼﺔ‪ ‬ﻭﻣﻌـﺎﻥ‪ ‬ﳍـﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻓﻖ ﳏﻮﺭﻳﻦ ﻣﺘﻌﺎﻛﺴﲔ ‪ ..‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺗﺼﻮ‪‬ﺭ ﻛﺎﺋﻨﺎﺕ ﻫـﺬﺍ ﺍﻟﻌـﺎﻟﹶﻢ‬
‫ﺗﺼﻮ‪‬ﺭﺍﹰ ﺣﺴ‪‬ﻴ‪‬ﺎﹰ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻋﱪ ﺗﻠﻔﻴﻖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻷﺳﺎﻃﲑ ﺍﳋﺎﺻ‪‬ـﺔ‬
‫‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ ﻋﱪ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﳌﺼﻮ‪‬ﺭﺓ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺗﺄﻭﻳﻼﹰ ﻣ‪‬ﻨﺎﻗﻀﺎﹰ ﺣﱴ ﻟﻠﺤﺪ‪ ‬ﺍﻷﺩﱏ ﳑ‪‬ﺎ ﻳ‪‬ﺪﺭﻛﻪ ﺍﻟﻌﻘﻞ ﻣﻦ ﺩﻻﻻﺕ ﻫﺬﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻛﻤﺎ ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ‪..‬‬
‫‪ ..‬ﻓﺴﻨﺘﻌﺮ‪‬ﺽ ﺇﱃ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ ‪ ،‬ﻓﻨﺒﻴ‪‬ﻨﻬﺎ ‪ ،‬ﻭﻧﺒﻴ‪‬ﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ‬
‫ﺃﺩﻟﹼﺔ ﻭﻣﻌﺎﻥ‪ ‬ﺗ‪‬ﺰﻳﻞ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻨﺎ ﺑﺮﺩ‪‬ﻧﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻧ‪‬ﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﺍﳋﺮﺍﻓﻴ‪‬ﺔ ‪ ،‬ﺍﻟـﱵ‬
‫ﻳ‪‬ﻘﺪ‪‬ﻣﻬﺎ ﺑﻌﻀﻬﻢ – ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳉﻦ‪ – ‬ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻣﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺘﻤﺪﻳﻦ ﰲ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻷﻗﺎﻭﻳﻞ ‪ ..‬ﺇﻥﹼ ﻛﻞﱠ ﻣﺎ ﻻ ﳛﻤﻞ ﻟﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ‪ ،‬ﻳ‪‬ﻌﺘـﱪ ﻣﺴـﺄﻟﺔﹰ‬
‫ﻇﻨﻴ‪‬ﺔ ﺧﺎﺿﻌﺔ ﻟﻠﻌﻘﻞ ﺍﳌﺘﺪﺑ‪‬ﺮ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳ‪‬ﻜﻔﱠﺮ ﺃﻭ ﻳ‪‬ﻼﻡ ﻣﻦ ﻻ ﻳﻌﺘﻘﺪ ‪‬ﺎ ‪..‬‬
‫ﻭﰲ ﺭﺩ‪‬ﻧﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺳﻨﻨﻄﻠﻖ ﻭﻓﻖ ﻣﻨﻬﺠﻴ‪‬ﺔ ﺛﺎﺑﺘﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٢‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫] ‪ – [ ١‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻞﱞ ﻻ ﻳﺘﺠﺰ‪‬ﺃ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻞﱡ ﺻﻮﺭﺓ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ ٍ ﻷﻱ‪ ‬ﻣﺴﺄﻟﺔ‪– ‬‬
‫ﻛﻤﺴﺄﻟﺔ ﺍﳉﻦ‪ – ‬ﺗ‪‬ﻔﻬﻢ ﺩﻻﻻ‪‬ﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﺎﻇﲑ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻷُﺧﺮﻯ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫] ‪ – [ ٢‬ﻋﺪﻡ ﲡﺰﺋﺔ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻷﻱ‪ ‬ﻣﺴﺄﻟﺔ ‪ ،‬ﻭﻷﻱ‪ ‬ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ـﺔ ‪ ،‬ﻷﻥﹼ‬
‫ﲡﺰﺋﺔ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﲡﻌﻞ ﻣﻨﻬﺎ ﻣﺘﻌﺎﺭﺿﺔ ﻣﺎ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ‪..‬‬
‫] ‪ – [ ٣‬ﻛﻞﱡ ﺗﺄﻭﻳﻞﹴ ﻷﻱ‪ ‬ﻛﻠﻤﺔ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻇﺎﻫﺮ ﺩﻻﻻ‪‬ﺎ ﻭﻣﻌﺎﻧﻴﻬـﺎ ‪ ،‬ﻫـﻮ‬
‫ﺗﺄﻭﻳﻞﹲ ﻓﺎﺳﺪ‪ .. ‬ﻓﺎﻟﻌﻤﻖ ﺍﻟﺒﺎﻃﻦ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )) ﻭﳎﺎﺯﺍ‪‬ﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﺎ‪‬ـﺎﺯ‬
‫(( ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﻋﻤﻘﻬﺎ ﺍﻟﻈﺎﻫﺮ ‪ ،‬ﺑﻞ ﻳﺘﻜﺎﻣﻞ ﻣﻌﻪ ‪..‬‬
‫] ‪ – [ ٤‬ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻟﻴﺴﺖ ﺣ‪‬ﺠ‪‬ﺔﹰ ﻋﻠﻰ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻷﻥﹼ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻮﺍﻣﻴﺲ ﺗﺄﺧﺬ ﺍﳌﺄﺧﺬﹶ ﺫﺍﺗ‪‬ﻪ ﲜﻤﻴﻊ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻭﺍﻟﱵ ﻣﻨـﻬﺎ ﻣـﺎ ﻫـﻮ ﻭﺿـﻌﻲ‪‬‬
‫ﺍﺻﻄﻼﺣﻲ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻫﻲ ﺑﺬﻟﻚ ﻻ ﺗ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ﺍﳌﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻛﻤﻔـﺮﺩﺓ ﻓﻄﺮﻳ‪‬ـﺔ‬
‫ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﲔ ﺍﳌﻔﺮﺩﺓ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﺏ ﺍ‪‬ﺎﺯﻱ ﻟﻠﻤﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺳﻮﺍﺀٌ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟـﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ﺃﻡ ﺑﻌﺪ ﻧﺰﻭﻟﻪ – ﻭﻓﻖ ﺩﻻﻻﺕ ﺗﺘﺒﻊ ﻹﺩﺭﺍﻛﻬﻢ ﺍﳊﻀﺎﺭﻱ‪ ‬ﰲ ﻋﺼﺮﹴ ﻣﺎ ‪ ،‬ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ‬
‫ﺃﻥﹼ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺃﺻﺒﺢ ﺣﺠ‪‬ﺔﹰ ﻋﻠﻰ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ‪ ..‬ﺇﻥﹼ‬
‫ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻓﺪﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻲ ﺍﳊﺠ‪‬ﺔ ﻭﺍﳌﻌﻴﺎﺭ ﻟـﺪﻻﻻﺕ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪..‬‬
‫] ‪ – [ ٥‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻜﻠﻴ‪‬ﺘﻪ ﻣﻌﻴﺎﺭ‪ ‬ﳌﻌﺮﻓﺔ ﻛﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﺳﻢ ﺫﺍﺕ ﺃﻡ ﺍﺳـﻢ‬
‫ﺻﻔﺔ ‪ ،‬ﻣﻊ ﺿﺮﻭﺭﺓ ﺗﻘﺪﱘ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻘﺮﺁﱐ ﰲ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﻭﳓﻦ ﰲ ﺗﺒﻴﺎﻧﻨﺎ ﳍﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ‪ ،‬ﻭﰲ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻴﻬﺎ ‪ ،‬ﻻ ﻧ‪‬ﻮﺟ‪‬ﻪ ﻛﻼﻣﻨﺎ ﻟﻔﺮﺩ‪ ‬ﳏﺪ‪‬ﺩ‪ ، ‬ﻭﻻ‬
‫ﻧﻨﺘﻘﺺ‪ ‬ﻣﻦ ﺃﻱ‪ ‬ﻛﺎﻥ ‪ ،‬ﻭﻻ ﳓﻤﻞﹸ ﻟﻠﺠﻤﻴﻊ ﺇﻻﹼ ﺍﳌﻮﺩ‪‬ﺓ ‪ ،‬ﻓﻨﺤﻦ ﻧﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳌﺴﺄﻟﺔ ﻛﻔﻜﺮﹴ ﳎﺮ‪‬ﺩ‪‬‬
‫ﻋﻦ ﺃﻱ‪ ‬ﻗﻴﻤﺔ‪ ‬ﺷﺨﺼﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺬﻳﻦ ﺃﺛﺎﺭﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺷﺨﺺﹴ ‪ ،‬ﻭﺑﺄﺳﺎﻟﻴﺐ ﳐﺘﻠﻔﺔ ‪ ..‬ﻭﺭﺩ‪‬ﻧﺎ ﻋﻠـﻰ‬
‫ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻫﻮ ﻓﻜﺮ‪ ‬ﻧﻘﺪ‪‬ﻡ ﺑﺮﻫﺎﻧﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻧﻌﲏ ﺑﻪ ﺃﺣﺪﺍﹰ ﺑﻌﻴﻨـﻪ ‪ ،‬ﻭﻻ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٣‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻣﺎﻧﻊ ﻋﻨﺪﻧﺎ ﻣﻦ ﻧﻘﺪﻩ ﻣﻦ ﻗﺒﻞ ﺍﻵﺧﺮﻳﻦ ﺑﺎﳊﺠ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﺇﻧ‪‬ﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻧ‪‬ﻪ ﺑﺎﳊﻮﺍﺭ ﻭﺑﺎﻟﻨﻘـﺪ‬
‫ﺍﻟﺒﻨ‪‬ﺎﺀ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ‪ ،‬ﻳ‪‬ﻨﻘﹼﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ ﻳﺘﻄـﻮ‪‬ﺭ ‪،‬‬
‫ﻭﻳﻘﺘﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺬﻳﻦ ﺃﺛﺎﺭﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺷﺨﺺﹴ ‪ ،‬ﻭﳍﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻮﺍﺣـﺪﺓ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺗﺼﻮ‪‬ﺭ ‪ ،‬ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻣﺎ ﻗﺪ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ‪ ،‬ﻭﳌﹼﺎ ﻛـﺎﻥ ﺭﺩ‪‬ﻧـﺎ‬
‫ﻳﺸﻤﻞ ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﻭﻣﻌﻈﻤﻬﺎ ‪ ،‬ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻜﻮﻥ ﺭﺩ‪‬ﻧﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ ‪ ،‬ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻳﻄﺮﺣﻬﺎ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﰲ ﺍﳌﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻳﻨﻄﻠﻖ ﻣﺜﲑﻭ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﻛﻠﻤﺔ ﺍﳉﻦ‪ ‬ﺍﺳﻢ ﺻﻔﺔ ﻭﻟﻴﺴﺖ ﺍﺳـﻢ ﺫﺍﺕ‪‬‬
‫ﳉﻨﺲﹴ ﳏﺪ‪‬ﺩ‪ ‬ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ..‬ﻓﻴﺴﺘﺸﻬﺪﻭﻥ ﺑﺒﻌﺾ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ،‬ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌﺮﺏ‪‬‬
‫ﺃﻃﻠﻘﻮﺍ ﺑﻌﺾ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﺫﻟﻚ ﻛﺘﻮﻇﻴﻒ‪ ‬ﻟﺼﻔﺔ ﺍﻻﺧﺘﻔﺎﺀ‬
‫ﻭﺍﻟﺴﺘﺮ ﻋﻦ ﺍﻟﻨﻈﺮ ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ ﺩﻻﻻ‪‬ﺎ ﻛﻠﻤﺔ ﺍﳉﻦ‪ ‬ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﳋﻠﻂ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ‪ ،‬ﻭﺗﻮﻇﻴﻒ ﻫﺬﺍ ﺍﳋﻠـﻂ ﺑﺎﺗ‪‬ﺠﺎﻫـﺎﺕ‪‬‬
‫ﻭﻧﺘﺎﺋﺞ‪ ‬ﻣ‪‬ﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪ ،‬ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﲢﻤﻴﻞ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﻭﺍﳉﻤـﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﻣﻌـﺎﱐ‬
‫ﻭﺩﻻﻻﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﲝﻴﺚ ﺗ‪‬ﻮﺍﻓﻖ ﺍﻟﻮﺟﻪ ﺍﳌﹸﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ ‪..‬‬
‫ﺇﻥﹼ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺴﻤ‪‬ﻲ ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ‪ ‬ﻛﺎﺳﻢ ﺫﺍﺕ ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﺳﻢ ﺻﻔﺔ‬
‫ﳍﺬﻩ ﺍﻟﺬﺍﺕ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻛﹶﻮ‪‬ﻥ‪ ‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﺑﺎﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟـﱵ‬
‫ﳛﻤﻠﻬﺎ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﻳﺼﻒ ﺟﻮﻫﺮ ﺍﳌﺴﺄﻟﺔ ﻣـﻦ‬
‫ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻔﺮﺩ ‪‬ﺎ ﺻﺎﺣﺐ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺬﻭﺍﺕ ﺍﻷُﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﺗﺼﻒ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﺗﺘ‪‬ﺼﻒ ‪‬ﺎ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻـﻮﻓﺔ ‪،‬‬
‫ﻭﻗﺪ ﻳﺼﻒ ﺍﺳﻢ ﺍﻟﺼﻔﺔ ﺃﻛﺜﺮ ﻣﻦ ﻣﺴﺄﻟﺔ‪ ‬ﻭﺍﺣﺪﺓ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﻻ ﻳ‪‬ﺴﻤ‪‬ﻲ ﺇﻻﹼ ﺍﳌﺴـﺄﻟﺔ‬
‫ﺍﻟﱵ ﻫﻮ ﺍﺳﻢ ﺫﺍﺕ‪ ‬ﳍﺎ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٤‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( ª!$#‬ﻛﺎﺳﻢ ﺫﺍﺕ‪ ‬ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ،‬ﻓﻬﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺼﻮ‪‬ﺭ ﺻﻔﺔ ﺍﻷﻟﻮﻫﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘ‪‬ﺼﻒ ‪‬ﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﻜﻦ‪‬‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ ﺗﺮﺗﺒﻂ ﺇﻻﹼ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﱵ ﺗﺼﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻗﺪ ﻳﻜـﻮﻥ ﺑﻌﻀـﻬﺎ‬
‫ﺃﲰﺎﺀ ﺻﻔﺎﺕ‪ ‬ﻟﺬﻭﺍﺕ‪ ‬ﺃﹸﺧﺮﻯ ‪ ..‬ﻓﺼﻔﺔ ) ‪ – ( ß`ÏB÷sßJø9$#‬ﻣﺜﻼﹰ – ﺍﻟﱵ ﺗﺼﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬
‫ﻛﻤﺎ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﺳﻢ ﺻﻔﺔ‪ ‬ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻳﺘ‪‬ﺼﻔﻮﻥ ﺑـﻪ‬
‫ﺑﻨﺴﺐﹴ ﺗﺘﻌﻠﹼﻖ ﺑﺪﺭﺟﺎﺕ ﺇﳝﺎ‪‬ﻢ ‪..‬‬
‫‪ ..‬ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ) ‪ ( ß`ÏB÷sßJø9$#‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﻌﲏ ﺻﻔﺔﹰ ﻳﺘ‪‬ﺼﻒ ‪‬ﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﺘ‪‬ﺼﻒ ‪‬ﺎ‬

‫‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( ß`ÏB÷sßJø9$#‬ﱂ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﺇﻻﹼ ﺻﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ) ‪ ( Ö`ÏB÷sãB‬ﺗﺮﺩ ﻭﺻﻔﺎﹰ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺄﻱ‪‬‬
‫ﺇﻧﺴﺎﻥ ﻣﻜﻠﱠﻒ‪ ‬ﻳﺘ‪‬ﺼﻒ ‪‬ﺎ ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻭﺩﺭﺟﺔ ﻃﻤﺄﻧﻴﻨﺘﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻤﺠﻤﻮﻉ ﺍﻟﺒﺸﺮ ﺍﳌﺘ‪‬ﺼﻔﲔ‬
‫‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ) ‪ ، ( Ö`ÏB÷sãB‬ﺗﺼﻔﻬﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﻤﺔ ) ‪.. ( tbqãZÏB÷sßJø9$#‬‬
‫‪ ..‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻫﻞ ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ‪ ‬ﺃﻡ ﺍﺳﻢ ﺻﻔﺔ‪ ، ‬ﻋﻠﻴﻨـﺎ‬
‫ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳌﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﻓـﻖ ﺍﳌﻌﻴـﺎﺭﻳﻦ‬
‫ﺍﻟﺘﺎﻟﻴﲔ ‪:‬‬
‫] ‪ – [ ١‬ﻫﻞ ﻳﺼﻔﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺻﻔﺎﹰ ﻣﺮﺗﺒﻄﺎﹰ ﲟﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ؟ ‪..‬‬
‫ﻭﻛﺬﺍﺕ‪ ‬ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ؟ ‪ ..‬ﻭﺇﺫﺍ ﺧﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺻـﺎﺣﺐ ﻫـﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ) ﻋﱪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ( ﻫﻞ ﻳ‪‬ﺨﺎﻃﺒﻬﺎ ﺑﺄﺩﺍﺓ ﺍﻟﻨﺪﺍﺀ ؟ ‪..‬‬
‫] ‪ – [ ٢‬ﻫﻞ ﻭﺻﻒ‪ ‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﻠﻤﻮﺻﻮﻑ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺟﻨﺲ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟـﺬﻱ‬
‫ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ؟ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٥‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﰲ ﻣﺴﺄﻟﺔ ﺍﳉﻦ‪ ‬ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ )) ﺍﳉﻦ‪ ، ‬ﺍﳉﺎﻥﹼ ‪ ،‬ﺍﳉﻨ‪‬ﺔ (( ﻣﺘﻔﺮ‪‬ﻋﺔﹲ ﻋﻦ ﺍﳉﺬﺭ )‬
‫ﺝ ‪ ،‬ﻥ ‪ ،‬ﻥ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺩﻻﻻ‪‬ﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳛﻤﻠـﻬﺎ ﻫـﺬﺍ‬
‫ﺍﳉﺬﺭ ‪ ...‬ﻭﻟﻨﻀﻊ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﳌﻌﻴﺎﺭﻳﻦ ﺍﻟﻠﺬﻳﻦ ﺫﻛﺮﻧﺎﳘﺎ ‪ ،‬ﻟﻨﻌﺮﻑ ﻫﻞ ﻫـﻲ ﺃﲰـﺎﺀ‬
‫ﺫﺍﺕ‪ ‬ﳉﻨﺲﹴ ﳏﺪ‪‬ﺩ‪ ‬ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﺃﻡ ﺃﲰﺎﺀ ﺻﻔﺎﺕ‪ ‬ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ﻛﻤﺎ ﻳﺬﻫﺐ ﻣﺜﲑﻭ ﻫـﺬﻩ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ‪..‬‬
‫‪ ..‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺃﲰﺎﺀَ ﺻﻔﺎﺕ‪ ‬ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ – ﻛﻤﺎ ﻳﺰﻋﻤـﻮﻥ – ﻭﺑﺄﻧ‪‬ﻬـﺎ‬
‫ﺗﻌﲏ ‪ :‬ﺍﳌﺴﺘﺘﺮﻳﻦ ‪ ،‬ﻭﺍﻟﻐﺎﺋﺒﲔ ‪ ،‬ﻭﺍﻟﻐﺮﺑﺎﺀ ‪ ،‬ﻭﺍﻟﻨﺎﺷﻄﲔ ﰲ ﺍﳋﻔﺎﺀ ‪ ،‬ﻭﺍﻷﺛﺮﻳـﺎﺀ ‪ ،‬ﻭﺍﻟﻘـﺎﺩﺓ ‪،‬‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ‪ ،‬ﻭﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻭ‪‬ﺟﺪﻭﺍ ﻗﺒﻞ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻌﲏ‬
‫ﺃﻧ‪‬ﻬﺎ ﺻﻔﺎﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ﺔﹲ ﻭﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔﹲ ﳍﺆﻻﺀ ﺍﻟﺒﺸﺮ ‪ ،‬ﺃﻱ ﺻﻔﺎﺕ ﻻ ﺗﺮﺗﺒﻂ ﲟﺎﻫﻴ‪‬ﺔ ﺍﳋﻠـﻖ ﻭﺇﻧ‪‬ﻤـﺎ‬
‫ﺗﺮﺗﺒﻂ ﺑﺈﺭﺍﺩ‪‬ﻢ ‪ ،‬ﻭﺑﺪﺭﺟﺎﺕ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ‬ﺩﺍﺧﻞ ﻧﻔﻮﺳـﻬﻢ ‪ ،‬ﻭﲝـﺎﻻ‪‬ﻢ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ـﺔ ‪..‬‬
‫ﻓﻤﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﻭﺍﺣﺪﺓ ‪ ،‬ﲨﻴﻌﻬﻢ ﻣﻦ ﺩﻡﹴ ﻭﳊﻢﹴ ﻭﻋﻈﻢ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‪‬ﻪ ﻳﺼﻒ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺫﻭﺍﺕ‪ ‬ﳏـﺪ‪‬ﺩﺓﹰ‪ ،‬ﻣـﻦ‬
‫ﺯﺍﻭﻳﺔ ﺧﻠﻘﻬﺎ ﻭﻣﺎﻫﻴ‪‬ﺔ ﻭﺟﻮﺩﻫﺎ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺯﺍﻭﻳﺔ ﺻﻔﺎ‪‬ﺎ ﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪..‬‬
‫) {‪( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏB ¨b!$yfø9$# t,n=yzur ÇÊÍÈ Í‘$¤‚xÿø9$%x. 9@»|Áù=|¹ `ÏB z`»|¡SM}$# šYn=y‬‬
‫] ﺍﻟﺮﲪﻦ ‪[ ١٥ – ١٤ :‬‬
‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏB‬ﺗﺼﻒ ﺣﻘﻴﻘﺔ ﻛﻴﻨﻮﻧﺔ ﺍﳋﻠـﻖ ﻭﻣﺎﻫﻴ‪‬ﺘـﻪ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻥﹼ ‪ ،‬ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( Í‘$¤‚xÿø9$%x. 9@»|Áù=|¹ `ÏB‬ﺗﺼـﻒ ﺣﻘﻴﻘـﺔ‬
‫ﻛﻴﻨﻮﻧﺔ ﺍﳋﻠﻖ ﻭﻣﺎﻫﻴ‪‬ﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ‪ ..‬ﻭﻻ ﺗﺼﻒ ﻫﺎﺗﺎﻥ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﺻﻔﺎﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ـﺔﹰ ﺃﻭ‬
‫ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ‪ ،‬ﻓﺘﻜﺮﺍﺭ ﻛﻠﻤﺔ ﺧﻠﻖ ‪، ( z`»|¡SM}$# šYn=y{ ) :‬‬
‫) ‪ ، ( ¨b!$yfø9$# t,n=yzur‬ﻳﺰﻳﺪ ﰲ ﺗﺒﻴﺎﻥ ﺧﻠﻘﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ ﰲ ﺍﳌﺎﻫﻴ‪‬ﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ‬
‫) ‪ ( ¨b!$yfø9$#‬ﺃﻥﹾ ﺗﻜﻮﻥ ﺍﺳﻢ ﺻﻔﺔ ﻣﻌﻨﻮﻳ‪‬ﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺍﺳـﻢ‬
‫ﺫﺍﺕ‪ ‬ﳉﻨﺲﹴ ﺧﺎﺹ‪ ‬ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﳐﻠﻮﻕﹴ ﻣﻦ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٦‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳ‪‬ﺨﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﺍﳌﺴﺘﻘﻠﹼﲔ ﲟﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ‪ ،‬ﻳ‪‬ﺨﺎﻃﺒﻬﻤﺎ‬
‫ﺑﺄﺩﺍﺓ ﺍﻟﻨﺪﺍﺀ ﻛﻌﺎﳌﲔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺣﺪﻭﺩﻩ ﺍﳋﺎﺻ‪‬ﺔ ﻣﻦ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ‪..‬‬
‫) ‪ ] ( ( ħRM}$# z`ÏiB Oè?÷ŽsYõ3tGó™$# ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒ‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٢٨ :‬‬

‫) ‪ ] ( ÉOƒÌ•x6ø9$# y7În/t•Î/ x8¡•xî $tB ß`»|¡RM}$# $pkš‰r'¯»tƒ‬ﺍﻻﻧﻔﻄﺎﺭ ‪[ ٦ :‬‬

‫‪ ..‬ﺇﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼﻒ ﺍﻟﺬﻭﺍﺕ ﺍﻟﱵ ﺗﺴﻤ‪‬ﻴﻬﺎ ﻛﻠﻤﺘﺎ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳉﺎﻥ ‪ ،‬ﻭﺻﻔﺎﹰ ﻳﺘﻌﻠﹼﻖ‬
‫ﲟﺎﻫﻴ‪‬ﺔ ﺧﻠﻖ ﻛﻞﱢ ﻋﺎﱂﹴ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﺍﳋﻠﻖ ‪ ،‬ﻭﺑﺒﺪﺍﻳﺔ ﺍﳋﻠﻖ ‪..‬‬
‫) ‪ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ÇËÏÈ 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬‬

‫‪ ] ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB‬ﺍﳊﺠﺮ ‪[ ٢٧ – ٢٦ :‬‬

‫ﻓﺈﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎﻥﹼ ﺧ‪‬ﻠﻖ ﻣﻦ ﻣﺎﻫﻴ‪‬ﺔ ﻣﺘﻤﻴ‪‬ﺰﺓ ﻫﻲ ﺍﻟﻨﺎﺭ ‪ ،‬ﺧ‪‬ﻠ‪‬ﻖ‪ ‬ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺧ‪‬ﻠ‪ ‬ﻖ‬
‫ﻣﻦ ﻣﺎﻫﻴ‪‬ﺔ ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ﺃﻛﺜﻒ ﻣﻦ ﻣﺎﻫﻴ‪‬ﺔ ﺧﻠﻖ ﺍﳉﺎﻥﹼ ‪ ..‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺼﻒ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ ﺇﻻﹼ ﻟﻠﺠﺎﻥﹼ ‪ ،‬ﻭﱂ ﻳﺼﻒ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ﺇﻻﹼ ﻟﻺﻧﺴﺎﻥ ‪..‬‬
‫‪..‬ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫( ‪ ،‬ﳘﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ‪ ..‬ﻭﺃﻥﹼ ﻫﺎﺗﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺗ‪‬ﻔﻬﻤﺎﻥ ﲟﻌﺎﻧﻴﻬﻤﺎ‬ ‫‪ÏQqßJ¡¡9$# Í‘$¯R `ÏB‬‬

‫ﺍ‪‬ﺎﺯﻳ‪‬ﺔ ‪ ،‬ﻭﺃﻧ‪‬ﻬﻤﺎ ﺗﺘﺤﺪ‪‬ﺛﺎﻥ ﻋﻦ ﺧﻠﻖ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻟﻴﺲ ﻋﻦ ﺧﻠﻖ ﺟﺴﺪﻩ ‪ ..‬ﻭﺇﻥﹼ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ) ‪ ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur‬ﻳ‪‬ﻔﻴﺪ ﺃﻥﹼ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴـﺎﻥ ﺍﻟﻘـﺪﱘ‬
‫ﺍﺧﺘﻠﻔﺖ ﻋﻦ ﻃﺒﻴﻌﺘﻨﺎ ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻘﺪﱘ )) ﺍﳉﺎﻥﹼ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻛﻤﺎ ﻳﺬﻫﺒﻮﻥ ((‬
‫ﻛﺎﻥ ﺣﺎﺩ‪ ‬ﺍﻟﻄﺒﻊ ﻣﻠﺘﺒﺲ‪ ‬ﺍﻷﻓﻜﺎﺭ ﻣﻀﻄﺮﺑﺎﹰ ﰲ ﺗﺼﺮ‪‬ﻓﺎﺗﻪ ‪..‬‬
‫) ‪Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur‬‬ ‫ـﺔ‬ ‫ـﺔ ) ‪ ( ¨b!$pgø:$#ur‬ﰲ ﺍﻟﻌﺒـ‬
‫ـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـ‬ ‫‪ ..‬ﻓﻜﻠﻤـ‬
‫‪ ، ( ÏQqßJ¡¡9$#‬ﺃﻃﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺎﺭﻳﺦ )) ﺇﻧﺴﺎﻥ‬
‫ﺍﻟﻌﺼﻮﺭ ﺍﳊﺠﺮﻳ‪‬ﺔ (( ﻭﻋﻠﻰ ﺇﺑﻠﻴﺲ ﺃﻳﻀﺎﹰ ‪ ،‬ﻓﺎﻟﺒﺸﺮ ﺁﻧﺬﺍﻙ ﻛﺎﻧﻮﺍ ﳜﺘﻔﻮﻥ ﰲ ﺍﻟﻜﻬﻮﻑ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٧‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬ﺍﻟـﱵ‬
‫ﻫﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ‪ ،‬ﻳ‪‬ﻔﻬﻢ ﻣﻨﻬﺎ ﺃﻥﹼ ﺍﻟﺼﻔﺔ ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ ﻟﻺﻧﺴﺎﻥ ﰲ ﻫـﺬﻩ ﺍﳌﺮﺣﻠـﺔ ‪،‬‬
‫ﺃﻋﺪ‪‬ﺕ ﺑﺘﺄﺛﲑ ﺗﻌﺎﻟﻴﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺍﺑﺘﺪﺃ ﺗﺎﺭﳜﻬﺎ ‪ ،‬ﻓﺎﳋﻠﻖ ﻣﻦ ﺻﻠﺼـﺎﻝﹴ ﻳﺘﻌﻠﹼـﻖ‬
‫ﺑﺘﻜﻮﻳﻦ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻠﺒ‪‬ﻲ ﺻﻮﺕ ﺍﻟﺴﻤﺎﺀ ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﻋﻦ ﺃﻱ‪ ‬ﳎﺎﺯﹴ ﻳﺘﺤﺪ‪‬ﺛﻮﻥ ؟ ‪ ..‬ﻓﻬﻞ ﺍ‪‬ﺎﺯ ) ﺍﻟﺬﻱ ﻳﺘﺨﻴ‪‬ﻠﻮﻧﻪ ( ﻳ‪‬ﻌﻄﻲ ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺫﺍ‪‬ﺎ ﻣﻌﺎﱐ ﻣﺘﻨﺎﻗﻀﺔﹰ ﺣﺴﺐ ﺍﻷﻫﻮﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ؟ ‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﳉﺎﻥﹼ ﰲ‬
‫( ﺗﻌﲏ ﺇﻧﺴﺎﻥﹶ ﻣﺎ ﻗﺒﻞ‬ ‫‪ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur‬‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﳐﺘﻔﻴﺎﹰ ﰲ ﺍﻟﻜﻬﻮﻑ ‪ ،‬ﻭﺍﻷﻗﺮﺏ ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﺘﻮﺣ‪‬ﺶ ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻭ‪‬ﻝ‬
‫ﺍﻟﺮﺳﻞ ) ﺁﺩﻡ ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺣﻴﺚ ﺗﻌﺎﻟﻴﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻧﺖ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﰲ‬
‫ﺑﺪﺍﻳﺔ ﻣﺮﺣﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻠﺒ‪‬ﻲ ﺻﻮﺕ‪ ‬ﺍﻟﺴﻤﺎﺀ ‪ ..‬ﻓﻬﺬﺍ ﻳﻌﲏ – ﺑﻨﺎﺀً ﻋﻠﻰ ﻗﻮﳍﻢ – ﺃﻥﹼ‬
‫ﺍﳌﻮﺻﻮﻓﲔ ﺑﻜﻠﻤﺔ ﺍﳉﺎﻥﹼ ﻏﲑ ﻣﻜﻠﹼﻔﲔ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻣﺘﻮﺣ‪‬ﺸﻮﻥ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﻷﻧ‪‬ﻪ ﱂ ﻳ‪‬ﱰﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺭﺳﻼﹰ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻓﺂﺩﻡ ﻫﻮ ﺃﻭ‪‬ﻝ ﺍﻟﺮﺳﻞ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳉﺎﻥﹼ ﺳﻮﻑ ﻻ‬
‫ﻳ‪‬ﺴﺄﻟﻮﻥ ﻋﻦ ﺫﻧﻮ‪‬ﻢ ‪ ،‬ﻭﺳﻮﻑ ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﻻ ﺍﻟﻨﺎﺭ ‪ ..‬ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪،‬‬
‫ﻓﻜﻴﻒ ﻧﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ] ( Ab!$y_ Ÿwur Ó§RÎ) ÿ¾ÏmÎ7/RsŒ `tã ã@t«ó¡ç„ žw 7‹Í´tBöquŠsù ) :‬ﺍﻟﺮﲪﻦ‬
‫‪ [ ٣٩ :‬؟!!! ‪..‬‬
‫‪ ..‬ﻓﺎﳉﺎﻥﹼ ﺳﻴ‪‬ﺴﺄﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻫﻮ ﺫﺍﺗ‪‬ﻪ ﻋﻦ ﺫﻧﺒﻪ ‪ ،‬ﻭﺍﳌﺬﻧﺐ ) ﻣﻦ ﺍﻹﻧﺲ ﻛﺎﻥ ﺃﻡ ﻣﻦ‬
‫ﺍﳉﺎﻥ ( ﻻ ﻳ‪‬ﺴﺄﻝﹸ ﺇﻧﺲ‪ ‬ﻏﲑ‪‬ﻩ ﻋﻦ ﺫﻧﺒﻪ ﻭﻻ ﺟﺎﻥ ‪ ..‬ﻭﺍﳉﺎﻥ ﻣﻨﻪ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫‪4Ó®Lym tûüÎ/Éj‹yèãB $¨Zä. $tBur‬‬ ‫ﻓﻌﺎﱂ ﺍﳉﺎﻥﹼ ﻋﺎﱂﹲ ﻣﻜﻠﹼﻒ‪ ، ‬ﻭﺑﺎﻟﺘﺎﱄ ﺃﺗﺘﻪ ﺭﺳﻞﹲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ )‬
‫‪ ] ( Zwqß™u‘ y]yèö6tR‬ﺍﻻﺳﺮﺍﺀ ‪ ، [ ١٥ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺘﺄﻭﻳﻠﻬﻢ ﻟﻜﻠﻤﺔ ﺍﳉﺎﻥﹼ ﻏﲑ ﺳﻠﻴﻢ ‪ ..‬ﺃﻣ‪‬ﺎ ﺃﻥ‬
‫ﺗ‪‬ﻔﺼ‪‬ﻞ ﺩﻻﻻﺕ ﳐﺘﻠﻔﺔ ﻟﻠﻜﻠﻤﺔ ﺫﺍ‪‬ﺎ ﺣﺴﺐ ﺍﻷﻫﻮﺍﺀ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪ ،‬ﻓﻬﺬﺍ ﻋﲔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ‬
‫ﻣﻨﻬﺞ ﺍﻟﺘﺪﺑ‪‬ﺮ ﺍﻟﺴﻠﻴﻢ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺟﻌﻠﻮﺍ ﻣﻘﺎﺑﻠﺔﹰ ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٨‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) ‪ ] ( tûïÌ•Ï‚ø«tGó¡çRùQ$# $oY÷HÍ>tã ô‰s)s9ur öNä3YÏB tûüÏBωø)tGó¡ßJø9$# $oY÷HÍ>tã ô‰s)s9ur‬ﺍﳊﺠﺮ ‪[ ٢٤ :‬‬

‫) ‪ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ÇËÏÈ 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬‬

‫‪ ] ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB‬ﺍﳊﺠﺮ ‪[ ٢٧ – ٢٦ :‬‬

‫‪ ..‬ﻓﺠﻌﻠﻮﺍ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( öNä3YÏB tûüÏBωø)tGó¡ßJø9$# $oY÷HÍ>tã ô‰s)s9ur ) :‬ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺼﻮﺭﺓ‬

‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ .. ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ) :‬ﻭﺟﻌﻠﻮﺍ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫) ‪`ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬‬ ‫‪ ( tûïÌ•Ï‚ø«tGó¡çRùQ$# $oY÷HÍ>tã ô‰s)s9ur‬ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ‪:‬‬
‫‪ .. ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹‬ﻓﺎﳉﺎﻥﹼ ) ﺇﻧﺴﺎﻥ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺣﺴﺐ ﻣﺎ ﻳﺰﻋﻤـﻮﻥ ( –‬
‫ﻫﻨﺎ – ﻫﻢ ﺍﳌﺴﺘﻘﺪﻣﻮﻥ ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ – ﻫﻨﺎ – ﻫﻢ ﺍﳌﺴﺘﺄﺧﺮﻭﻥ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﳌﺎﺫﺍ ﻳﺘﻢ‪ ‬ﲡﺎﻫﻞ ﻛﻠﻤﺔ ) ‪ ( öNä3YÏB‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ )‬
‫‪ ( öNä3YÏB tûüÏBωø)tGó¡ßJø9$# $oY÷HÍ>tã ô‰s)s9ur‬؟!!! ﻓﺎﳌﺴﺘﻘﺪﻣﻮﻥ ﺍﻟﺬﻳﻦ ﺗﻌﻨـﻴﻬﻢ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝـﺔ‬
‫ﻣ‪‬ﺨﺎﻃﺒﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺘﺄﺧﺮﻳﻦ ‪ ،‬ﻓﻬـﻞ ﻣـﻦ‬
‫) ‪tûüÏBωø)tGó¡ßJø9$# $oY÷HÍ>tã ô‰s)s9ur‬‬ ‫ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﺘﺼﻮ‪‬ﺭ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺨﺎﻃﺐ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( öNä3YÏB‬ﺑﺸﺮﺍﹰ ﻣﺘﻮﺣ‪‬ﺸﲔ ﻏﲑ ﻣﻜﻠﹼﻔﲔ ﻻ ﻳﻌﻘﻠﻮﻥ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻣﻨﻬﺠﻪ ؟!! ‪..‬‬
‫ﰒﹼ ﺇﻥﹼ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( ûüÏBωø)tGó¡ßJø9$#‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺩﻭﻥ ﻛﻠﻤﺔ ) ﺍﻷﻗـﺪﻣﲔ ( ‪ ،‬ﺃﻭ )‬
‫ﺍﻷﻭ‪‬ﻟﲔ ( ‪ ،‬ﻭﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( tûïÌ•Ï‚ø«tGó¡çRùQ$#‬ﺩﻭﻥ ﻛﻠﻤﺔ ) ﺍﻵﺧ‪‬ﺮﻳﻦ ( ‪ ،‬ﻳﺰﻳـﺪ ﰲ ﺗﺒﻴـﺎﻥ‬
‫ﺍﺑﺘﻌﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ ﻟﻠﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺴﺘﺸﻬﺪﻭﻥ ‪‬ﺎ ﻋﻠﻰ ﺷﺒﻬﺎ‪‬ﻢ ‪..‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺑﺸﺮ ﺗ‪‬ﺴﺘﻌﻤﻞ ﻣﻘﺎﺑﻞ ﻛﻠﻤﺔ ﺇﻧﺲ ‪ ،‬ﺃﻱ ﺃﻥﹼ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻹﻧﺴـﺎﻥ‬
‫ﻛﺎﻥ ﺑﺸﺮﺍﹰ ﰲ ﻋﺼﻮﺭﻩ ﺍﳊﺠﺮﻳ‪‬ﺔ ﺍﻟﻘﺪﳝﺔ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﺇﻧﺴﺎﻧﺎﹰ ﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﺘﻮﺣ‪‬ﺶ‬
‫ﻣﻨﻪ ﺇﱃ ﺣﻴﺎﺓ ﺍﳌﺪﻧﻴ‪‬ﺔ ﻭﺍﻟﺘﺤﻀ‪‬ﺮ ‪ ..‬ﻓﻜﻠﻤﺔ ﺇﻧﺴﺎﻥ – ﺣﺴﺐ ﻣﺎ ﻳﺬﻫﺒﻮﻥ – ﺗ‪‬ﻌﺒ‪‬ﺮ ﻋﻦ ﺍﳌﺨﻠﻮﻕ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٢٩‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) ﺍﻟﺒﺸﺮ ( ﺍﻟﺬﻱ ﺗﻄﻮ‪‬ﺭﺕ ﲨﻴﻊ ﺯﻭﺍﻳﺎ ﺣﻴﺎﺗﻪ ﺍﻟﻴﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻭﺃﺻﺒﺢ ﻣﻬﺬﹼﺑﺎﹰ ﻭﻣﺘﻤـﺪ‪‬ﻧﺎﹰ ﻳـﺄﻧﺲ ﺇﱃ‬
‫ﻭﺟﻮﺩ ﺧﺎﻟﻘﻪ ﻛﻤﺎ ﻳﺄﻧﺲ ﺇﱃ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺑﲏ ﺟﻨﺴﻪ ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﺍﻋﺘﻤﺪﻧﺎ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻜﻠﻤﺔ ﺑﺸﺮ ﻣﻌﻴﺎﺭﺍﹰ ﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤـﺔ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧ‪‬ﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫) ‪ ] ( ( ׎|³o0 ÓÍ_ó¡|¡ôJtƒ óOs9ur Ó$s!ur ’Í< ãbqä3tƒ 4’¯Tr& Éb>u‘ ôMs9$s%‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٤٧ :‬‬

‫) ‪ ] ( ¥’n<Î) #Óyrqムö/ä3è=÷WÏiB ׎|³o0 O$tRr& !$yJ¯RÎ) ö@è%‬ﺍﻟﻜﻬﻒ ‪[ ١١٠ :‬‬

‫‪Ç`»uH÷q§•=Ï9 ßNö‘x‹tR ’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù‬‬ ‫)‬
‫‪ ] ( $|‹Å¡SÎ) uQöqu‹ø9$# zNÏk=Ÿ2é& ô`n=sù $YBöq|¹‬ﻣﺮﱘ ‪[ ٢٦ :‬‬

‫) ‪ ] ( ÎŽ|³t6ù=Ï9 3“t•ø.ÏŒ žwÎ) }‘Ïd $tBur 4 uqèd žwÎ) y7În/u‘ yŠqãZã_ ÞOn=÷ètƒ $tBur‬ﺍﳌﺪﺛﺮ ‪[ ٣١ :‬‬
‫‪ ..‬ﻛﻴﻒ ﻳﺘﻢ‪ ‬ﺇﻟﺒﺎﺱ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺩﻻﻻﺕ‪ ‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ؟!!!‬
‫‪ ..‬ﻭﻛﻴﻒ ﻳﺘﻢ‪ ‬ﲢﻤﻴﻞ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻌﺎﱐ ﻣﺘﻨﺎﻗﻀﺔ ﻻ ﻳﺮﺑﻄﻬﺎ ﺑﺒﻌﻀﻬﺎ ﺃﻱ‪ ‬ﺭﺍﺑﻂ‬
‫؟!!! ‪..‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺣﻴﻨﻤﺎ ﻳﺄﰐ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺨﻠﻖ ﻣﻦ ﺗﺮﺍﺏ ‪ ،‬ﻓﻬﻮ ﻳﻌـﲏ ﺍﳉﺎﻧـﺐ‬
‫ﺍﳉﺴﺪﻱ ‪ ،‬ﺑﻴﻨﻤﺎ ﺣﻴﻨﻤﺎ ﻳﺄﰐ ﻟﻠﺨﻠﻖ ﻣﻦ ﲪﺄ‪ ‬ﻣﺴﻨﻮﻥ ﻭﻣﻦ ﺻﻠﺼﺎﻝﹴ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ﻓﺈﻧ‪‬ـﻪ ﻳﻌـﲏ‬
‫ﺻﻔﺎﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ﺔ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ ﺑﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﻣﺮﺍﺣﻞ ﺍﳋﻠﻖ ﺍﳉﺴﺪﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳋﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﲔ ‪ ،‬ﻭﻣـﻦ‬
‫ﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ‪ ،‬ﻫﻮ ﻭﺻﻒ‪ ‬ﳌﺮﺍﺣﻞ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ‪ ،‬ﺑـﺪﻟﻴﻞ‬
‫ﺫﻛﺮ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﻟﻠﻤﻮﻗﻒ ﺫﺍﺗﻪ ‪ ..‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫) ‪¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%‬‬

‫‪ ] ( &ûüÏÛ `ÏB‬ﻷﻋﺮﺍﻑ ‪[ ١٢ :‬‬

‫) ‪ ] ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB ¼çmtFø)n=yz @•t±u;Ï9 y‰àfó™X{ `ä.r& öNs9 tA$s%‬ﺍﳊﺠﺮ ‪:‬‬
‫‪[ ٣٣‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٠‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫) ‪ ] ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬ﺍﳊﺠﺮ ‪[ ٢٦ :‬‬

‫) ‪ ] ( &ûüÏÛ `ÏiB 7's#»n=ß™ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬ﺍﳌﺆﻣﻨﻮﻥ ‪[ ١٢ :‬‬

‫) ‪ ] ( šcrçŽÅ³tFZs? Ö•t±o0 OçFRr& !#sŒÎ) ¢OèO 5>#t•è? `ÏiB Nä3s)n=s{ ÷br& ÿ¾ÏmÏG»tƒ#uä ô`ÏBur‬ﺍﻟﺮﻭﻡ ‪[ ٢٠ :‬‬

‫) {‪ ] ( Í‘$¤‚xÿø9$%x. 9@»|Áù=|¹ `ÏB z`»|¡SM}$# šYn=y‬ﺍﻟﺮﲪﻦ ‪[ ١٤ :‬‬

‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫) ‪( 5bqãZó¡¨B :*yJym ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur‬‬
‫] ﺍﳊﺠﺮ ‪[ ٢٨ :‬‬
‫) )‪ ] ( &ûüÏÛ `ÏiB #ZŽ|³o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ‬ﺹ ‪[ ٧١ :‬‬
‫‪ ..‬ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ ﺃﻥﹼ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﺼـﻮ‪‬ﺭ ﺍﳉﻮﺍﻧـﺐ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﳌﺮﺍﺣﻞ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﺘﺮﺍﺏ ﺇﺫﺍ ﺃﹸﺿﻴﻒ ﺇﻟﻴﻪ ﺍﳌﺎﺀ‬
‫ﺃﺻﺒﺢ ﻃﻴﻨﺎﹰ ‪ ،‬ﻭﺇﺫﺍ ﺗ‪‬ﺮﻙ ﺍﻟﻄﲔ ﺣﱴ ﺗ‪‬ﺼﺒﺢ ﻟﻪ ﺭﺍﺋﺤﺔ ﺃﺻﺒﺢ ﲝﺎﻟﺔ ﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ ‪ ،‬ﻭﺇﺫﺍ ﺗﺮﻙ‬
‫ﺣﱴ ﻳﺘﺼﻠﹼﺐ ﺃﺻﺒﺢ ﲝﺎﻟﺔ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ‪..‬‬
‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB‬ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﺼـﻒ ﻃﺒﻴﻌـﺔ‬
‫ﺍﻟﺒﺸﺮ ﻣﻦ ) ﺍﳌﺴﺘﻘﺪﻣﲔ ( ‪ ،‬ﻭﺑﺄﺳﻠﻮﺏ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺃﻳﻀﺎﹰ ‪ ،‬ﻟﻴﺨﱪﻧﺎ ﺑﺄﻥﹼ ﻃﺒﻴﻌـﺔ ﺍﻟﺒﺸـﺮ ﰲ‬
‫ﻋﺼﻮﺭﻩ ﺍﳊﺠﺮﻳ‪‬ﺔ ﻛﺎﻧﺖ ) ‪ ، ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB‬ﺃﻱ ﺗﺸﺘﻌﻞ ﻏﻀﺒﺎﹰ ﻷﺗﻔـﻪ ﺍﻷﺳـﺒﺎﺏ ‪،‬‬
‫ﻭﺗﺘﺮﻙ ﺁﺛﺎﺭﺍﹰ ﺃﻟﻴﻤﺔﹰ ﺗﻨﻔﺬ ﻣﻦ ﲰﻮﻡ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﺃﻱ ﻣﻦ ﻣﻨﺎﻓﺬﻩ ﺍﳌﻌﺮﻭﻓﺔ ‪ ،‬ﻭﻛﺄﻧ‪‬ﻪ ﺟﻞﱠ ﻭﻋﻼ ﻣﻦ‬
‫ﺧﻼﻝ ﻫﺬﻩ ﺍﻻﺳﺘﻌﺎﺭﺓ ‪ ،‬ﻗﺪ ﻗﺎﻝ ﺑﺄﻟﻔﺎﻅ‪ ‬ﺃﺧﺮﻯ ﺑﺄﻥﹼ ﺍﻟﺒﺸﺮ ﰲ ﻋﺼـﻮﺭﻩ ﺍﳊﺠﺮﻳ‪‬ـﺔ ﻛـﺎﻥ‬
‫ﻣﺘﻮﺣ‪‬ﺸﺎﹰ ﻭﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﺘﻤﺪ‪‬ﻥ ﻭﺍﻟﺘﻬﺬﻳﺐ ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻳﺘﺒﻴ‪‬ﻦ ﺳﻘﻮﻃﻪ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﻣﻦ ﺳﻘﻮﻁ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﺳـﺒﻘﺘﻪ‬
‫‪ ..‬ﻭﺇﻥﹼ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣـﻦ ﻣﻨﻈـﺎﺭ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣١‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏB ¨b!$yfø9$# t,n=yzur‬ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥﹼ ﺍﻟﻨﺎﺭ ﻫﻲ ﻣﺎﻫﻴ‪‬ﺔ‬
‫ﺍﳋﻠﻖ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﺳﺘﻌﺎﺭﺓﹰ ﺃﻭ ﳎﺎﺯﺍﹰ ﻟﺼﻔﺎﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ﺔ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪..‬‬
‫‪:*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬‬ ‫‪ ..‬ﻭﺃﻭ‪‬ﻝ ﺑﻌﻀﻬﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ÇËÏÈ 5bqãZó¡¨B‬ﺍﳊﺠﺮ‪ .. [ ٢٧ – ٢٦ :‬ﻓﻘﺎﻟﻮﺍ‬
‫‪ :‬ﺇﻥﹼ ﺍﻷﺛﺮﻳﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ) ﺍﳉﻦ‪ ‬ﺣﺴﺐ ﺯﻋﻤﻬﻢ ( ﲡﻤﻌﻬﻢ‬
‫ﺻﻔﺎﺕ ﺍﻟﻄﻤﻮﺡ ﻭﺍﻟﻨﺸﺎﻁ ﻭﺍﳉﺬﺏ ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻨﺎﺭ ﺍﻟﻄﺎﳏﺔ ﺻﻌﻮﺩﺍﹰ ‪ ،‬ﻭﺍﳉﺬﹼﺍﺑﺔ‬
‫ﺑﻠﻮ‪‬ﺎ ﻭﺷﻜﻠﻬﺎ ﻭﺩﻓﺌﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﻛﻴﻒ ﻳﺘﺠﺎﻫﻠﻮﻥ ﺍﻟﻜﻠﻤـﺘﲔ ) ‪ ( ã@ö6s% `ÏB‬ﰲ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur‬؟ ‪ ..‬ﻓﻬﻞ ﺍﻷﺛﺮﻳﺎﺀ ﻭﺃﺻـﺤﺎﺏ‬
‫ﺍﻟﻨﻔﻮﺫ ﺧﻠﻘﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﶈﻜﻮﻣﲔ ؟!! ‪ ..‬ﺃﻱ‪ ‬ﻋﻘـﻞﹴ ﳝﻜﻨـﻪ ﺃﻥ‬
‫ﻳﺘﺼﻮ‪‬ﺭ ﺫﻟﻚ ؟ ‪..‬‬
‫‪ ..‬ﻭﻛﻴﻒ ﻳﺘﻢ‪ ‬ﲡﺎﻫﻞ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺘﲔ ) ‪ ( m»uZø)n=yz ) ، ( $oYø)n=yz‬ﺍﻟﻠـﺘﲔ‬
‫ﺗﺒﻴ‪‬ﻨﺎﻥ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ ‪ ،‬ﻻ ﺻﻔﺎﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ﺔ ﻛﻤﺎ ﻳﺬﻫﺒﻮﻥ ‪ ..‬ﺇﻥﹼ ﺍﻟﺼـﻔﺎﺕ ﺍﳌﻌﻨﻮﻳ‪‬ـﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﺤﺪ‪‬ﺛﻮﻥ ﻋﻨﻬﺎ ‪ ،‬ﻟﻴﺴﺖ ﻣﻼﺯﻣﺔﹰ ﻟﻺﻧﺴﺎﻥ ﰲ ﻛﺎﻣﻞ ﺣﻴﺎﺗﻪ ‪ ..‬ﻭﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ‪ ، ( m»uZø)n=yz ) ، ( $oYø)n=yz ) :‬ﻓﺈﻧ‪‬ﻪ ﻳﻌﲏ ﺻﻔﺎﺕ‪ ‬ﺛﺎﺑﺘﺔﹰ ﻣﺴﺘﻤﺮ‪‬ﺓﹰ ﻋﻠﻰ ﻣـﺪﺍﺭ‬
‫ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻋﻠﻰ ﻣﺪﺍﺭ ﺣﻴﺎﺓ ﺍﳉﺎﻥﹼ ‪ ،‬ﺗﺘﻌﻠﹼﻖ ﲟﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﺍﻟﱵ ﺗ‪‬ـﻼﺯﻡ ﺍﳌﺨﻠـﻮﻕ ‪ ،‬ﻭﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﺤﺮ‪‬ﺭ ﻣﻦ ﻗﺎﻧﻮ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺳﺎﺑﻘﺎﹰ ﻛﻴﻒ ﺃﻥﹼ ﻭﺻﻒ ﺍﳉﺎﻥﹼ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﺴﺠﻢ ﲤﺎﻣﺎﹰ ﻣﻊ ﺍﳌﺎﻫﻴ‪‬ـﺔ‬
‫ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻛﻤﺎﻫﻴ‪‬ﺔ ﺧﻠﻖ ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎﻫﻴ‪‬ﺔ ﻣﻌﻨﻮﻳ‪‬ﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻋﱪ ﻋـﺪﻡ ﺍﻣـﺘﻼﻙ‬
‫ﺍﳉﺎﻥﹼ ﻟﻠﻤﺸﻴﺌﺔ ‪ ..‬ﻭﺃﻥﹼ ﻭﺻﻒ ﺍﻹﻧﺴﺎﻥ ) ﺍﳉﺴﺪ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﺴﺠﻢ ﲤﺎﻣﺎﹰ ﻣﻊ ﺍﳌﺎﻫﻴ‪‬ﺔ‬
‫ﺍﳌﺎﺩ‪‬ﻳﺔ ﺍﻟﻜﺜﻴﻔﺔ ﻛﻤﺎﻫﻴ‪‬ﺔ ﺧﻠﻖ ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺠﺮ‪‬ﺩ‪ ‬ﻣﺎﻫﻴ‪‬ﺔ ﻣﻌﻨﻮﻳ‪‬ﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟـﻚ ﻋـﱪ‬
‫ﺍﻣﺘﻼﻙ ﺍﻹﻧﺴﺎﻥ ) ﻧﻔﺲ ‪ +‬ﺟﺴﺪ ( ﻟﻠﻤﺸﻴﺌﺔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٢‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﻛﻠﻤﱵ ﺍﳉﻦ‪ ‬ﻭﺍﻹﻧﺲ ﺗﺼﻔﺎﻥ ﻋﺎﳌﲔ ﻣﺴـﺘﻘﻠﹼﲔ ﰲ ﻣﺎﻫﻴ‪‬ـﺔ ﺍﳋﻠـﻖ ‪،‬‬
‫ﺍﺳﺘﻘﻼﻻﹰ ﻳﺴﺘﻤﺮ‪ ‬ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻭﻫﺬﺍ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻟﻮﺻﻒ ﻫﻮ ﳌﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ‪ ،‬ﻭﻟﻴﺲ ﻟﺼـﻔﺎﺕ‪‬‬
‫ﻣﻌﻨﻮﻳ‪‬ﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﺗﺘﻐﻴ‪‬ﺮ ﻣﻦ ﻓﺘﺮﺓ ﺇﱃ ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﺬﺍ ﻛﻠﹼﻪ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ )) ﺍﳉﻦ‪ ، ‬ﺍﳉﺎﻥﹼ ‪ ،‬ﺍﳉﻨ‪‬ﺔ (( ﻫﻲ ﺃﲰـﺎﺀ‬
‫ﺫﺍﺕ ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﻭﻻ ﺑﺄﻱ‪ ‬ﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻷﻭﺟﻪ ﺃﻥ ﺗﻜﻮﻥ ﺃﲰﺎﺀ ﺻﻔﺎﺕ‪ ‬ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ﻛﻤـﺎ‬
‫ﺯﻋﻤﻮﺍ ‪..‬‬
‫‪tûüÏZt/ ¼çms9 (#qè%t•yzur ( öNßgs)n=yzur £`Ågø:$# uä!%x.uŽà° ¬! (#qè=yèy_ur‬‬ ‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪) ..‬‬
‫‪ ] ( šcqàÿÅÁtƒ $£Jtã 4’n?»yès?ur ¼çmoY»ysö7ß™ 4 5Où=Ïæ ÎŽö•tóÎ/ ¤M»oYt/ur‬ﺍﻷﻧﻌﺎﻡ ‪ .. [ ١٠٠ :‬ﻗﺎﻟﻮﺍ ‪ :‬ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳ‪‬ﺨﱪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﻋﺎﱂﹴ ﺷﺒﺤﻲ‪ ‬ﳐﻠﻮﻕﹴ ﻳﻘﻮﻡ ﲞﻮﺍﺭﻕ ﺍﻷﻋﻤﺎﻝ ﻭﻻ‬
‫) ‪ÎŽö•tóÎ/ ¤M»oYt/ur tûüÏZt/ ¼çms9 (#qè%t•yzur‬‬ ‫ﺗﺮﺍﻩ ﺍﻷﻋﲔ ﻫﻮ ﻋﻘﻴﺪﺓﹲ ﻭﺛﻨﻴ‪‬ﺔﹲ ‪ ،‬ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ، ( 4 5Où=Ïæ‬ﻋﱪ ﻗﺮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻋﺘﻘﺎﺩ ﺍﳌﺸﺮﻛﲔ ﺑﻮﺟﻮﺩ ) ‪ ، ( ¤M»oYt/ur tûüÏZt/‬ﻭﺑﲔ‬
‫ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﻮﺟﻮﺩ ﺍﳉﻦ‪ .. ‬ﻭﻗﺎﻟﻮﺍ ﺇﻥﹼ ﻛﻠﻤﺔ ) ‪ ( £`Ågø:$#‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺼﻒ ﻛﺎﺋﻨﺎﹰ‬
‫ﺷﺒﺤﻴ‪‬ﺎﹰ ﻳﺰﻋﻢ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ﻭﺟﻮﺩﻩ ﻭﻟﺬﻟﻚ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﳉﻦ ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﻳ‪‬ﻮﺭﺩ ﻛﻠﻤﺔﹰ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ) ﻛﻜﻠﻤﺔ ﺍﳉﻦ‪ ‬ﻣﺜﻼﹰ ( ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻳﻌﲏ ﺃﻧ‪‬ﻬﺎ ﻛﻠﻤﺔﹲ ﻓﻄﺮﻳ‪‬ﺔﹲ ﺗﺼﻮ‪‬ﺭ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﻌﻨﻴﻪ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﲝﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻻ ﺗﺼﻮ‪‬ﺭ ﻫﺬﺍ ﺍﻟﺸﻲﺀَ ﻣﻦ ﺯﺍﻭﻳﺔ ﺇﺩﺭﺍﻙ ﺍﻟﺒﺸﺮ ﻟـﻪ ‪ ،‬ﺃﻭ‬
‫ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ ‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﻛﻠﻤﺔ ) ‪ ( £`Ågø:$#‬ﻫﻨﺎ ﺗﻌﲏ ﻛﺎﺋﻨﺎﹰ ﺷﺒﺤﻴ‪‬ﺎﹰ ﻳﺘﺨﻴ‪‬ـﻞ‬
‫ﻭﺟﻮﺩ‪‬ﻩ ﺑﻌﺾ‪ ‬ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﻘﻮﳍﻢ ﻫﺬﺍ – ﰲ ﻣﻌﻴﺎﺭ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ – ﻫﻮ ﺍﻋﺘﺮﺍﻑ‪ ‬ﻣﻨﻬﻢ – ﺳﻮﺍﺀٌ ﺃﺩﺭﻛﻮﺍ ﺫﻟﻚ ﺃﻡ ﱂ ﻳﺪﺭﻛﻮﻩ – ﺑﻮﺟﻮﺩ ﻫـﺬﺍ ﺍﻟﻜـﺎﺋﻦ‬
‫ﺍﻟﺸﺒﺤﻲ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﻗﻮﳍﻢ ﺇﻥﹼ ﺍﻟﺸﺮﻙ ) ﺍﳌﻌﲏ ﻫﻨﺎ ( ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﻫـﺬﺍ ﺍﻟﻜـﺎﺋﻦ ﺍﻟﺸـﺒﺤﻲ‬
‫ﺍﳌﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﳉﻦ‪ ، ‬ﻓﻬﻮ ﻗﻮﻝﹲ ﻣﺮﺩﻭﺩ‪ .. ‬ﻓﺎﻟﺸﺮﻙ ﻟﻴﺲ ﺑﺎﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺸﺒﺤﻲ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٣‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ( ‪ ،‬ﻭﻻ ﺑﻌﺪﻡ ﻭﺟﻮﺩﻩ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺸﺮﻙ ﻫﻮ ﲜﻌﻞ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ) ﺷﺒﺤﺎﹰ ﻛﺎﻥ ﺃﻡ‬
‫ﻏﲑ ﺫﻟﻚ ( ﺷﺮﻳﻜﺎﹰ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥ ﻳﻌﻤﻞ ﺍﳋﻮﺍﺭﻕ ﺃﻡ ﱂ ﻳﻜﻦ ﻳﻌﻤﻠﻬﺎ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ‬
‫ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺻﺤ‪‬ﺔ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ‪ ،‬ﻫﻮ ﺩﻟﻴﻞﹲ ﺿﺪ‪‬ﻫﻢ ﻭﻟﻴﺲ ﳍﻢ ‪..‬‬
‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﺣﻴﻨﻤﺎ ﺗﺄﰐ ﻛﻠﻤﺔ ﺍﳉﻦ‪ ‬ﻣﻘﺎﺑﻠﺔﹰ ﻟﻜﻠﻤﺔ ﺍﻹﻧﺲ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ‬
‫ﺗﻌﲏ ﺍﻟﻘﺎﺩﺓ ﻭﺍﻟﺰﻋﻤﺎﺀ ﻭﺍﻷﺛﺮﻳﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻣﻦ ﺍﻟﻨﺎﺱ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﻣﺎ ﺩﺍﻡ ﺍﳉﻦ‪ ‬ﳐﻠﻮﻗﺎﹰ ﻣﻦ ﺍﻟﻨﺎﺭ ﻛﻤـﺎ ﻳﺆﻛﹼـﺪ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﻭﺍﻹﻧﺲ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ‪ ..‬ﻓﻬﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﺰﻋﻤﺎﺀ ﻭﺍﻷﺛﺮﻳﺎﺀ ﺗﺘﻐﻴ‪‬ﺮ ﻣﺎﻫﻴ‪‬ﺘـﻬﻢ‬
‫ﰲ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﺘﺮﺍﺏ ‪ ،‬ﺣﲔ ﻳﻔﻘﺪﻭﻥ ﻧﻔﻮﺫﻫﻢ ﻭﺳﻠﻄﺎ‪‬ﻢ ﻭﺛﺮﺍﺀﻫﻢ ؟!!! ‪ ..‬ﻭﻫـﻞ‬
‫ﺍﻟﻌﺎﻣ‪‬ﺔ ﺗﺘﻐﻴ‪‬ﺮ ﻣﺎﻫﻴ‪‬ﺔ ﺧﻠﻘﻬﻢ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺇﱃ ﺍﻟﻨﺎﺭ ‪ ،‬ﺇﻥ ﺃﺻﺒﺤﻮﺍ ﺃﺛﺮﻳـﺎﺀ ﻭﺃﺻـﺤﺎﺏ ﻧﻔـﻮﺫ‪‬‬
‫ﻭﺳﻠﻄﺎﻥ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﺣﱴ ﻟﻮ ﻃﻠﹼﻘﻨﺎ ﻋﻘﻮﻟﻨﺎ ﻭﺍﻋﺘﱪﻧﺎ ﺃﻥﹼ ﺧﻠﻖ ﺍﳉﺎﻥﹼ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﻌـﲏ ﺻـﻔﺎﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ـﺔﹰ‬
‫ﻭﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔﹰ ﻛﻤﺎ ﻳﺆﻭ‪‬ﻟﻮﻥ ‪ ،‬ﻓﻬﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺳﺘﺴﺘﻤﺮ‪ ‬ﰲ ﺍﻵﺧﺮﺓ ؟!!! ‪ ..‬ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻟﻨﺎ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﺳﻴﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻛﺠﻦ‪ ‬ﻭﻟﻴﺲ ﻛﺈﻧﺲﹴ ‪..‬‬
‫ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﻗﻮﳍﻢ ‪ ،‬ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ﺍﻟﻠﺘﲔ ﺗﺼﻔﺎﻥ ﻟﻨﺎ ﺑﻌـﺾ‬
‫ﺍﻹﻧﺲ ﻭﺍﳉﺎﻥﹼ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫) ‪ ] ( Ab!%y` Ÿwur óOßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 Å$ö•©Ü9$# ßNºuŽÅÇ»s% £`ÍkŽÏù‬ﺍﻟﺮﲪﻦ ‪[ ٥٦ :‬‬

‫‪£`åk÷ZÏJôÜtƒ óOs9 ÇÐÌÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù ÇÐËÈ ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm‬‬ ‫)‬
‫)‪ ] ( Ab!%y` Ÿwur öNßgn=ö6s% Ó§RÎ‬ﺍﻟﺮﲪﻦ ‪[ ٧٤ – ٧٢ :‬‬
‫‪ ..‬ﺇﻥﹼ ﻗﺎﺻﺮﺍﺕ ﺍﻟﻄﺮﻑ ﻭﺍﳊﻮﺭ ﻫﻦ‪ ‬ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻻ ﻭﺟﻮﺩ ﳍﻦ‪ ‬ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﺍﻟﻄﻤﺚ‬
‫ﺍﻟﻮﺍﺭﺩ ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﻫﻮ ﺣﺼﺮﺍﹰ ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻻ ﻳ‪‬ﻮﺟﺪ‬
‫ﺃﺻﺤﺎﺏ ﻧﻔﻮﺫ ﻭﺳﻠﻄﺎﻥ ‪ ،‬ﻭﻻ ﺃﺛﺮﻳﺎﺀ ‪ ،‬ﻭﻻ ﻏﺮﺑﺎﺀ ‪ ،‬ﻭﻻ ﻋﺎﻣ‪‬ﺔ ‪ ..‬ﻭﻻ ﻳ‪‬ﻮﺟﺪ ﻣﺎ ﻫﻮ ﻏﺎﺋﺐ‬
‫ﻭﻣﺴﺘﺘﺮ ‪ ] ( ×puŠÏù%s{ óOä3ZÏB 4’s"øƒrB Ÿw tbqàÊt•÷èè? 7‹Í´tBöqtƒ ) :‬ﺍﳊﺎﻗﺔ ‪.. [ ١٨ :‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٤‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻌﺎﻣ‪‬ﺔ ‪ ،‬ﺩﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔـﻮﺫ ‪ ،‬ﻭﺩﻭﻥ ﺍﻷﺛﺮﻳـﺎﺀ ‪،‬‬
‫ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧ‪‬ﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) †‪ ] ( 3 Ĩ$¨Z=Ïj9 Öä!$xÿÏ© ÏmŠÏù ¼çmçRºuqø9r& ì#Î=tFøƒ’C Ò>#uŽŸ° $ygÏRqäÜç/ .`ÏB ßlã•øƒs‬ﺍﻟﻨﺤﻞ ‪:‬‬
‫‪[ ٦٩‬‬
‫) ‪ ] ( 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz $¯RÎ) â¨$¨Z9$# $pkš‰r'¯»tƒ‬ﺍﳊﺠﺮﺍﺕ ‪[ ١٣ :‬‬
‫ﻓﻬﻞ ﺍﻟﻌﺴﻞ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟﻨﺤﻞ ﻓﻴﻪ ﺷﻔﺎﺀٌ ﻟﻠﻌﺎﻣ‪‬ﺔ ﻣﻦ ﺍﻟﻨـﺎﺱ ﺩﻭﻥ ﺍﻷﺛﺮﻳـﺎﺀ‬
‫ﻭﺃﺻﺤﺎﺏﹺ ﺍﻟﻨﻔﻮﺫ ؟ !!!‪ ..‬ﻭﻫﻞ ﺍﻟﻌﺎﻣ‪‬ﺔ ﺩﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻫﻢ ﻓﻘﻂ ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﺫﻛـﺮﹴ‬
‫ﻭﺃﻧﺜﻰ ؟!!! ‪..‬‬
‫ﻻ ﺷﻚ‪ ‬ﺃﻧ‪‬ﻨﺎ ﺣﻴﻨﻤﺎ ﻧﻄﺮﺡ ﻋﻠﻴﻬﻢ ﻫﺬﻳﻦ ﺍﻟﺴﺆﺍﻟﲔ ﺳﻴﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨـﺎﺱ ﻫﻨـﺎ‬
‫ﺗﺘﻀﻤ‪‬ﻦ ﺍﳉﻦ‪ .. ‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﹼ ﺍﻷﻣﺮ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ‬
‫) ﻭﻫﻮ ﻟﻴﺲ ﻛﺬﻟﻚ ( ‪ ،‬ﻓﻜﻴﻒ ﺗ‪‬ﺜﲑﻭﻥ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ – ﻛﻤﺎ ﺳـﻨﺮﻯ – ﺑـﺄﻥﹼ ﻭﺭﻭﺩ‬
‫ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺍﳉﺎﻥﹼ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻫﻮ ﺷﺒﻬﺔﹲ ﺗﻨﻜﺮﻭﻥ ﻣﻦ ﺧﻼﳍﺎ ﻭﺟﻮﺩ ﺍﳉﻦ‪‬‬
‫ﻛﻌﺎﱂﹴ ﻣﺴﺘﻘﻞﱟ ؟!!! ‪ ..‬ﻭﺃﻳﻦ ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﻭﺍﳌﻨﻄﻖ ﰲ ﻓﺮﺯ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤـﺎﺕ )) ﺍﻟﻨـﺎﺱ ‪،‬‬
‫ﺍﻹﻧﺲ ‪ ،‬ﺍﻹﻧﺴﺎﻥ (( ؟ ‪ ..‬ﻓﻤﺮ‪‬ﺓ ﺗﻘﻮﻟﻮﻥ ﺇﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﳊﺎﺿﺮﻳﻦ ﺩﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ‬
‫ﻭﺩﻭﻥ ﺍﻷﺛﺮﻳﺎﺀ ‪ ،‬ﻭﻣﺮ‪‬ﺓ ﺗﻘﻮﻟﻮﻥ ﺇﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺍﳉﻤﻴﻊ !!! ‪..‬‬
‫‪ ..‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻤﺘﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ‬ﺗﺸﲑﺍﻥ ﺇﱃ ﻓﺎﺭﻕﹴ ﰲ ﺍﳊﺎﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ‪،‬‬
‫ﻛﺎﻟﺴﻠﻄﺔ ﻭﺍﻟﺜﺮﺍﺀ ﻭﺍﻟﻨﻔﻮﺫ ‪ ،‬ﻭﺗﺸﲑﺍﻥ ﺇﱃ ﺍﳊﺎﺿﺮﻳﻦ ﻭﺍﻟﻐﺎﺋﺒﲔ ‪ ،‬ﻭﻻ ﺗﺸـﲑﺍﻥ ﺇﱃ ﺟﻨﺴـﲔ‬
‫ﳐﺘﻠﻔﲔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﻣﺎﻫﻴ‪‬ﺘﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪ ،‬ﻓﻜﻴﻒ ﻧ‪‬ﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ‬
‫؟ ‪..‬‬
‫) ‪...... ÓÉL»tƒ#uä öNà6ø‹n=tæ tbq•Áà)tƒ öNä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ óOs9r& ħRM}$#ur Çd`Ågø:$# uŽ|³÷èyJ»tƒ‬‬

‫( ] ﺍﻷﻧﻌﺎﻡ ‪[ ١٣٠ :‬‬

‫‪ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Í‘$sÜø%r& ô`ÏB (#rä‹àÿZs? br& öNçF÷èsÜtGó™$# ÈbÎ) ħRM}$#ur Çd`Ågø:$# uŽ|³÷èyJ»tƒ‬‬ ‫)‬
‫‪ ] ( 9`»sÜù=Ý¡Î0 žwÎ) šcrä‹àÿZs? Ÿw 4 (#rä‹àÿR$$sù‬ﺍﻟﺮﲪﻦ ‪[ ٣٣ :‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٥‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻓﻬﻞ ﻫﻨﺎﻙ ﺭﺳﻞﹲ ﻟﻸﺛﺮﻳﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻨﻔﻮﺫ ﻭﺍﳊﺎﺿﺮﻳﻦ ‪ ،‬ﻭﻫﻨـﺎﻙ ﺭﺳـ ﹲﻞ‬
‫ﻟﻠﻌﺎﻣ‪‬ﺔ ﻭﺍﻟﻐﺎﺋﺒﲔ ؟!! ‪ ..‬ﻭﻫﻞ ﻫﻨﺎﻙ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﻭﰲ ﻗﻮﺍﻧﲔ ﺍﻟﻔﻀﺎﺀ ﻋﻠﻮﻡ‪ ‬ﻭﻗـﻮﺍﻧﲔ‬
‫ﺧﺎﺻ‪‬ﺔ ﺑﺎﻷﺛﺮﻳﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻭﺍﳊﺎﺿﺮﻳﻦ ‪ ،‬ﻭﻋﻠﻮﻡ‪ ‬ﻭﻗﻮﺍﻧﲔ ﻟﻠﻌﺎﻣ‪‬ﺔ ﻭﺍﻟﻐﺎﺋﺒﲔ ؟!! ‪..‬‬
‫‪Å7Î=tB ÇÊÈ Ä¨$¨Y9$# Éb>t•Î/‬‬ ‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ‪ ،‬ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻌﻮ‪‬ﺫ ‪) :‬‬
‫‪ ، ( Ĩ$¨Y9$# Ïm»s9Î) ÇËÈ Ä¨$¨Y9$#‬ﻓﻠﻤﺎﺫﺍ ﱂ ﺗﺮﺩ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺮﺏ‪ ‬ﺍﳉﻦ‪ ‬؟ ‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺍﻟﻨﺎﺱ‬
‫ﻭﺣﺪﻫﻢ ﻣﻌﻨﻴ‪‬ﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ‪ ،‬ﻭﻛﻠﻤﺔ ) ‪ ( Ïp¨YÉfø9$#‬ﰲ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﻌﲏ ﻓﺌﺔﹰ ﻣﻦ‬
‫‪z`ÏB ÇÎÈ ÄZ$¨Y9$# Í‘r߉߹ †Îû â¨Èqó™uqム“Ï%©!$#‬‬ ‫ﺍﻟﻨﺎﺱ ‪ ..‬ﺃﻱ ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( Ĩ$¨Y9$#ur Ïp¨YÉfø9$#‬ﺍﻟﻨﺎﺱ ‪ [ ٦ – ٥ :‬ﰲ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﻌﲏ ﺃﻥﹼ ﺍﻟﻨﺎﺱ ﻫﻢ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ‬
‫‪ ،‬ﺃﻱ ‪ :‬ﺍﻟﻨﺎﺱ = ﺍﳉ‪‬ﻨ‪‬ﺔ ‪ +‬ﺍﻟﻨﺎﺱ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﻣﻌﻴﺎﺭﻛﻢ ﻭﻫﻮ ﺃﻥﹼ ‪ :‬ﺍﻟﻨﺎﺱ = ﺍﳉ‪‬ﻨ‪‬ﺔ ‪ +‬ﺍﻟﻨﺎﺱ ‪،‬‬
‫ﻓﻤﻦ ﺍﻟﺒﺪﻳﻬﻲ – ﺑﻨﺎﺀً ﻋﻠﻰ ﻗﻮﻟﻜﻢ – ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﻛﻠﻤﺔ ) ‪ ( Ĩ$¨Y9$#‬ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ‬
‫ﺍﻟﺴﻮﺭﺓ ‪ ، ( Ĩ$¨Y9$# Ïm»s9Î) ÇËÈ Ä¨$¨Y9$# Å7Î=tB ÇÊÈ Ä¨$¨Y9$# Éb>t•Î/ èŒqããr& ö@è% ) :‬ﻫﻮ ‪ :‬ﺍﳉ‪‬ﻨ‪‬ﺔ ‪+‬‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﺃﻱ – ﺣﺴﺐ ﻣﺎ ﺗﺰﻋﻤﻮﻥ – ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻌﻮ‪‬ﺫ ﺑﺮﺏ‪ ‬ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺑﹺﻤ‪‬ﻠ‪‬ﻚ‬
‫ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺑﺈﻟﻪ ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ‪ ..‬ﻓﻠﻤﺎﺫﺍ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺴﻮﺭﺓ ﺗﻌﲏ ﺍﻟﻨﺎﺱ‬
‫ﺣﺼﺮﺍﹰ ) ﻭﻫﻲ ﻛﺬﻟﻚ ( ‪ ،‬ﻭﰲ ‪‬ﺎﻳﺘﻬﺎ ﺗﻌﲏ ‪ :‬ﺍﳉ‪‬ﻨ‪‬ﺔ ‪ +‬ﺍﻟﻨﺎﺱ ؟!!! ‪ ..‬ﻓﻌﻠﻰ ﺃﻱ‪ ‬ﻣﻴﺰﺍﻥ‪ ‬ﻧﻀﻊ‬
‫ﻫﺬﻩ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻛﻴﻒ ﻳﻄﻠﺒﻮﻥ ﻣﻨ‪‬ﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺸﻜﻞ )‬
‫ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ‪ ‬ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﻣ‪‬ﻠ‪‬ﻚ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﺇﻟﻪ ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ( ﺣﱴ ﳝﻨ‪‬ـﻮﺍ ﻋﻠﻴﻨـﺎ‬
‫ﺑﺎﻻﻋﺘﺮﺍﻑ ﺑﻮﺟﻮﺩ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥﹼ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ﻫﻲ ﺩﻋﻮﺓ ﻟﻠﻨﺎﺱ – ﺣﺼـﺮﺍﹰ –‬
‫ﻟﻠﺘﻌﻮ‪‬ﺫ ﻣﻦ ﻭﺳﻮﺳﺔ ﻋﺎﳌﻲ ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻟﻴﺴﺖ ﺩﻋﻮﺓ ﻟﻴﺘﻌﻮ‪‬ﺫ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻣﻦ ﻋﺎﱂ ﺍﻹﻧﺲ ‪،‬‬
‫ﻷﻥﹼ ﻋﺎﱂ ﺍﻹﻧﺲ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺆﺛﱢﺮ ﰲ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﺍﻟﺬﻳﻦ ﻻ ﻧﺮﺍﻫﻢ ﺃﺻﻼﹰ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٦‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ – ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻮﺳﻮﺳﺔ ) ﺍﻟﱵ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻌﻮ‪‬ﺫ‬
‫ﻣﻨﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ( ﻻ ﺗﺄﰐ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﺸﻴﻄﺎﻥ ﻭﺑﺎﻟﻨﻔﺲ ‪ ،‬ﻷﻧ‪‬ﻬﺎ‬
‫) ‪Ìh•x© `ÏB‬‬ ‫ﻣﺴﺄﻟﺔ ﻣﻌﻨﻮﻳ‪‬ﺔ ‪ ..‬ﻭﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ﻳﺆﻛﱢﺪ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪( Ĩ$¨Y9$#ur Ïp¨YÉfø9$# z`ÏB ÇÎÈ ÄZ$¨Y9$# Í‘r߉߹ †Îû â¨Èqó™uqム“Ï%©!$# ÇÍÈ Ä¨$¨Ysƒø:$# Ĩ#uqó™uqø9$#‬‬
‫ﻳﻌﲏ ﺃﻥﹼ ﺍﻟﻮﺳﻮﺳﺔ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ ﺗﺄﰐ ﻣﻦ ﻃﺮﻳﻘﲔ ‪ ،‬ﳘﺎ ﻃﺮﻳﻖ ﺷﻴﺎﻃﲔ ﺍﳉ‪‬ﻨ‪‬ﺔ ﺍﻟﱵ‬
‫ﺗ‪‬ﻮﺳﻮﺱ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻨﻮﻳ‪‬ﺎﹰ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺣﺲ‪ ‬ﻣﺎﺩ‪‬ﻱ‪ ، ‬ﻭﻃﺮﻳﻖ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﺍﻟﱵ‬
‫ﺗﻮﺳﻮﺱ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻨﻮﻳ‪‬ﺎﹰ ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻔ‪‬ﱳ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺳﻮﺳﺔ ‪..‬‬
‫‪ ..‬ﻭﻳﺜﲑﻭﻥ ﻓﺘﻨﺔﹰ ﺃﹸﺧﺮﻯ ﻓﻴﻘﻮﻟﻮﻥ ‪ ..‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺎﺱ ﻭﺣﺪﻫﻢ ﻣﻊ ﺍﳊﺠﺎﺭﺓ ‪ ،‬ﻫـﻢ ﻭﻗـﻮﺩ‬
‫ﺍﻟﻨﺎﺭ ‪ ،‬ﻓﻜﻴﻒ ﻳﺪﺧﻠﻬﺎ ﺍﳉﺎﻥﹼ ؟ ‪ ..‬ﻭﻳﻌﺘﱪﻭﻥ ﺫﻟﻚ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫) ‪ ] ( ( äou‘$yfÅsø9$#ur â¨$¨Z9$# $ydߊqè%ur ÓÉL©9$# u‘$¨Z9$# (#qà)¨?$$sù‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٤ :‬‬

‫) ‪ ] ( äou‘$yfÏtø:$#ur â¨$¨Z9$# $ydߊqè%ur #Y‘$tR ö/ä3‹Î=÷dr&ur ö/ä3|¡àÿRr& (#þqè%‬ﺍﻟﺘﺤﺮﱘ ‪[ ٦ :‬‬

‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﻟﻘﺪ ﺑﻴ‪‬ﻨﺎ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ – ﺍﳊﻜﻤﺔﹶ ﺍﻹﳍﻴ‪‬ﺔﹶ ﻣﻦ ﺍﺳـﺘﺜﻨﺎﺀ‬
‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻮﻗﻮﺩ ‪ ..‬ﻓﺎﳉﻦ‪ ‬ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﻟﻴﺴﺖ ﻭﻗﻮﺩﺍﹰ ‪ ،‬ﻭﺍﻟﻮﻗﻮﺩ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﻳﺘﺤﻮ‪‬ﻝ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺍﻟﻨﺎﺭ ‪ ..‬ﻓﻜﻴﻒ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻥ ﺗﻜﻮﻥ ﻭﻗﻮﺩﺍﹰ ؟!!! ‪ ..‬ﺇﻥﹼ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺃﻥﹼ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻟﻴﺲ ﻋﺎﳌﺎﹰ ﻣﺎﺩ‪‬ﻳ‪‬ﺎﹰ ﺣﺴ‪‬ﻴ‪‬ﺎﹰ ‪ ،‬ﻛﺄﺟﺴﺎﺩ ﺍﻟﻨﺎﺱ ﻭﻛﺎﳊﺠﺎﺭﺓ ‪..‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﻋﺎﻟﹶﻢﹺ ﺍﳉﻦ‪ ‬ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ؟! ‪..‬‬
‫) ‪] ( ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû (#qè=äz÷Š$# tA$s%‬‬
‫ﺍﻷﻋﺮﺍﻑ ‪[ ٣٨ :‬‬
‫) ‪ ] ( ( ħRM}$#ur Çd`Ågø:$# šÆÏiB #ZŽ•ÏWŸ2 zO¨YygyfÏ9 $tRù&u‘sŒ ô‰s)s9ur‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٧٩ :‬‬

‫) ‪â¨$¨Z9$# $ydߊqè%ur‬‬ ‫ﻭﻛﻴﻒ ﻧ‪‬ﻮﻓﱢﻖ ﺑﲔ ﻗﻮﳍﻢ ‪ ..‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( ( äou‘$yfÅsø9$#ur‬ﺗﻌﲏ ﺍﻟﺒﺸﺮ ﺣﺼﺮﺍﹰ ) ﻭﻫﻲ ﻛﺬﻟﻚ ( ‪ ،‬ﻭﺑﲔ ﻗﻮﳍﻢ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨـﺎﺱ ﺑـﺄﻥﹼ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٧‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﺗﻌﲏ ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ؟!!! ‪ ..‬ﻓﻠﻮ ﺃﻧ‪‬ﻬﻢ ﻳﻌﺘﻤﺪﻭﻥ ﻣﻨﻬﺠﺎﹰ ﻳﺴﲑﻭﻥ ﻋﻠﻴﻪ – ﻣﻬﻤـﺎ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ – ﳌﺎ ﻭﻗﻊ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺃﻗﻮﺍﳍﻢ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪$yJ¯=ä. ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû (#qè=äz÷Š$# tA$s%‬‬ ‫)‬
‫‪ ] ( ( $pktJ÷zé& ôMuZyè©9 ×p¨Bé& ôMn=yzyŠ‬ﺍﻷﻋﺮﺍﻑ ‪[ ٣٨ :‬‬

‫) * ‪ãAöqs)ø9$# ÞOÎgøŠn=tæ ¨,ymur öNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $¨B Mçlm; (#qãZ-ƒt“sù uä!$tRt•è% óOçlm; $uZôÒ¨Šs%ur‬‬

‫‪ ] ( tûïÎŽÅ£»yz (#qçR%x. óOßg¯RÎ) ( ħRM}$#ur Çd`Ågø:$# z`ÏiB NÎgÎ=ö7s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû‬ﻓﺼﻠﺖ ‪[ ٢٥ :‬‬

‫) &‪ħRM}$#ur Çd`Ågø:$# z`ÏiB NÎgÎ=ö7s% `ÏB ôMn=yz ô‰s% 5/uGé& þ’Îû ãAöqs)ø9$# ÞOÎgøŠn=tæ Yym tûïÏ%©!$# y7Í´¯»s9'ré‬‬

‫( )‪ ] ( tûïÎŽÅ£»yz (#qçR$Ÿ2 öNåk¨XÎ‬ﺍﻷﺣﻘﺎﻑ ‪[ ١٨ :‬‬

‫‪ ..‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﳊﺮﻑ ) ‪ ( z`ÏiB‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ħRM}$#ur Çd`Ågø:$# z`ÏiB‬ﻫـﻮ‬

‫ﺣﺮﻑ ) ﻣﻦ ( ﺍﻟﺘﻔﺴﲑﻳ‪‬ﺔ ‪ ،‬ﲟﻌﲎ ﺃﻥﹼ ﺍﻷﻣﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻠﻜﻢ ﻣﺆﻟﹼﻔﺔ ﻣﻦ ) ﺍﳉـﻦ‪ ( ‬ﻭﻫـﻢ‬
‫ﺯﻋﻤﺎﺀ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻡ ‪ ) ،‬ﻭﻣﻦ ﺍﻹﻧﺲ ( ﻭﻫﻢ ﺭﻋﺎﻳﺎ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻡ ‪..‬‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ( ħRM}$#ur Çd`Ågø:$# z`ÏiB‬ﺗﺼـﻮ‪‬ﺭ ﻟﻨـﺎ‬
‫ﻧﻮﻋﻲ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻻ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫) ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪﻭﺍ ‪‬ﺎ ( ﺗ‪‬ﺒﻴ‪‬ﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪.. ‬‬
‫‪$yJ¯=ä. ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû (#qè=äz÷Š$# tA$s%‬‬ ‫)‬
‫‪ ] ( ( $pktJ÷zé& ôMuZyè©9 ×p¨Bé& ôMn=yzyŠ‬ﺍﻷﻋﺮﺍﻑ ‪[ ٣٨ :‬‬

‫‪ ..‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ħRM}$#ur Çd`Éfø9$# z`ÏiB‬ﺃﻥﹼ ﺍﻷﻣﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻠﻨﺎ‬
‫ﻣﻜﻮ‪‬ﻧﺔﹲ ﻣﻦ ﺯﻋﻤﺎﺀ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻡ ) ﺍﳉﻦ‪ ، ( ‬ﻭﻣﻦ ﺭﻋﺎﻳﺎ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻡ ) ﺍﻹﻧﺲ ( ‪ ،‬ﻛﻤﺎ‬
‫ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ) &‪ (z Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé‬ﻗﺪ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٨‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫&‪`ÏB ôMn=yz ô‰s% 5OtBé‬‬ ‫ﺩﺧﻠﺖ ﺑﺄﻓﺮﺍﺩﻫﺎ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀٍ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻣﻦ ﺯﻋﻤﺎﺋﻬﺎ ﺇﱃ ﺭﻋﺎﻳﺎﻫﺎ )‬
‫( ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ ﺍﻟﺴﻨﻦ ‪ ،‬ﻓﺤﱴ ﻗﻮﻡ‬ ‫‪( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s%‬‬

‫) ‪ÞOçFõ3tƒ šcöqtãö•Ïù ÉA#uä ô`ÏiB Ö`ÏB÷s•B ×@ã_u‘ tA$s%ur‬‬ ‫ﻓﺮﻋﻮﻥ ﻭ‪‬ﺟﺪ ﻓﻴﻬﻢ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ‪..‬‬
‫&‪ô‰s% 5OtBé‬‬ ‫)‪ ] ( ÿ¼çmuZ»yJƒÎ‬ﻏﺎﻓﺮ‪ ... [ ٢٨ :‬ﻭﻛﻼﻣﻬﻢ ﻳﻘﺘﻀﻲ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz‬ﺣﺸﻮ‪ ‬ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ ‪ ،‬ﻷﻥﹼ ﻛﻞﹼ ﺍﻷﻣﻢ – ﰲ ﻛﻞﹼ‬
‫ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ – ﻣﻜﻮ‪‬ﻧﺔ ﻣﻦ ﺯﻋﻤﺎﺀ ﻭﺭﻋﺎﻳﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﺻﺎﻏﻪ ﺍﷲ ﺗﻌﺎﱃ ﺻﻴﺎﻏﺔﹰ ﻣﻄﻠﻘﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫) ‪Çd`Éfø9$# z`ÏBur ( Ì•ôÜÉ)ø9$# tû÷ütã ¼çms9 $uZù=y™r&ur ( Ö•öky- $ygãm#uru‘ur Ö•öky- $yd–r߉äî yxƒÌh•9$# z`»yJø‹n=Ý¡Ï9ur‬‬

‫‪ÇÊËÈ ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB‬‬

‫‪(#þqè=yJôã$# 4 BM»u‹Å™#§‘ 9‘r߉è%ur É>#uqpgø:$%x. 5b$xÿÅ_ur Ÿ@ŠÏW»yJs?ur |=ƒÌ•»pt¤C `ÏB âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ‬‬

‫‪ ] ( â‘qä3¤±9$# y“ÏŠ$t6Ïã ô`ÏiB ×@‹Î=s%ur 4 #[•õ3ä© yŠ¼ãr#yŠ tA#uä‬ﺳـﺒﺄ ‪[ ١٣ – ١٢ :‬‬

‫ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﳉﻦ‪ – ‬ﻫﻨﺎ – ﺗﻌﲏ ﺍﻟﻨﺎﺱ ﺍﻷﺟﺎﻧﺐ ‪ ،‬ﻭﺍﻟﻐﺮﺑﺎﺀ ﻋﻦ ﺍﻟﻮﻃﻦ ‪ ،‬ﻣـﻦ‬
‫ﺑﺎﺏ ﺃﻧ‪‬ﻬﻢ ﻳﻈﻠﹼﻮﻥ ﰲ ﺧﻔﺎﺀٍ ﻋﻦ ﺍﻷﻋﲔ ‪ ،‬ﻭﻻ ﻳﻈﻬﺮﻭﻥ ﺇﻻﹼ ﺣﲔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬـﻢ ‪ ،‬ﻓﺘﻄﻠـﻖ‬
‫ﻛﻠﻤﺔ ) ﺟﻦ‪ ( ‬ﺬﺍ ﺍﳌﻌﲎ ﻣﺸﺘﻘﹼﺔ ﻣﻦ ﺟﻦ‪ ‬ﲟﻌﲎ ﺍﺧﺘﻔﻰ ﻋﻦ ﺍﻷﻧﻈﺎﺭ ‪..‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺃﻣﺎﻣﻨﺎ ﻭﺳﻴﻠﺔ ﻭﺍﺣﺪﺓ ﳌﻌﺮﻓﺔ ﻫﺆﻻﺀ ﺍﻷﺟﺎﻧﺐ ﻭﺍﻟﻐﺮﺑﺎﺀ ﻋﻦ ﻣﻮﻃﻦ ﺳـﻠﻴﻤﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﻃﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ) ﺍﳉﻦ‪ .. ( ‬ﻫﺬﻩ ﺍﻟﻮﺳـﻴﻠﺔ ﻫـﻲ‬
‫ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻛﺎﺗﺐ ﺳﻔﺮ ﺃﺧﺒﺎﺭ ﺍﳌﻠﻮﻙ ﺍﻷﻭﻝ ﰲ ﺍﻹﺻﺤﺎﺡ ﺍﳋﺎﻣﺲ ﻣﻨﻪ ‪ ،‬ﻭﻫـﻮ‬
‫ﺃﺣﺪ ﺃﺳﻔﺎﺭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ‪ ،‬ﻓﻤﻮﺿﻮﻉ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻳﻌﻮﺩ – ﻛﻤﺎ ﻳﻘﻮﻟـﻮﻥ – ﺇﱃ ﺑﻨـﺎﺀ‬
‫ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﻭﻛﺎﺗﺐ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﺗﻜﻠﹼﻢ ﺑﺈﺳﻬﺎﺏﹴ ﻋﻦ ﺑﻨﺎﺀ ﻫﻴﻜﻞ ﺳـﻠﻴﻤﺎﻥ ‪،‬‬
‫ﻭﻋﻤ‪‬ﻦ ﺑﻨﺎﻩ ‪ ،‬ﻭﻋﻦ ﻣﻮﺍﻃﻦ ﺍﻟﺬﻳﻦ ﺑﻨﻮﻩ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٣٩‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻓﺎﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﺍﺷﺘﻬﺮﻭﺍ ﺑﺎﳌﻐﺎﻻﺓ ﻓﻴﻤﺎ ﻳﺮﻭﻭﻧﻪ ﻭﻳﻨﺴﺒﻮﻧﻪ ﺇﱃ ﺗﺎﺭﳜﻬﻢ ‪ ،‬ﱂ ﻳﺼﺪﺭ ﻋـﻦ‬
‫ﻣﺆﺭ‪‬ﺧﻴﻬﻢ ﺷﻴﺌﺎﹰ ﻣﻦ ﺫﻛﺮ ﺍﳉﻦ‪ ) ‬ﻛﻌﺎﱂ ﺷﺒﺤﻲ ( ﰲ ﺑﻨﺎﺀ ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻌﺪﻡ ﺫﻛﺮ ﺍﻟﻴﻬﻮﺩ ﻟﻠﺠﻦ‪ ‬ﰲ ﻛﺘﺎﺑﺘﻬﻢ ﻋﻦ ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳉﻦ‪ ‬ﻛﻌﺎﱂ ﻧﺎﺭﻱ ﻻ ﻧﺮﺍﻩ ‪ ،‬ﺑﻌﺪ ﺍﳉﺰﻡ ﺑـﺄﻥﹼ ﻛﻠﻤـﺔ ﺍﳉـﻦ‪ ‬ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur‬ﺗﻌﲏ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﺑﻨﻮﺍ‬
‫ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻧﻘﻮﻝ ‪ :‬ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺍﶈﻴﻂ ‪‬ﺎ ‪ ،‬ﻳﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺑﻨـﺎﺀ‬
‫ﺍﳍﻴﻜﻞ ﺍﳌﺰﻋﻮﻡ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؟!! ‪ ..‬ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﺃﺳﻔﺎﺭ ﺍﻟﻴﻬﻮﺩ ﻣﻌﻴﺎﺭﺍﹰ ﳊـﺪﻭﺩ‬
‫ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﻜﻠﻤﺎﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ؟!! ‪ ..‬ﻭﻛﻴﻒ ﻳﻜـﻮﻥ ﺍﻟﺒﺸـﺮ‪ ‬ﺍﻟﻐﺮﺑـﺎﺀ‬
‫ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﰲ ﺧﻔﺎﺀٍ ﻋﻦ ﺃﻋﲔ ﺍ‪‬ﺘﻤﻊ ؟!! ‪..‬‬
‫) ‪$tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur‬‬ ‫‪ ..‬ﻭﻛﻴﻒ ﻳ‪‬ﻔﺴ‪‬ﺮﻭﻥ ﻟﻨﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻫﺆﻻﺀ ﺍﳉﻦ‪.. ‬‬
‫( ؟!!! ‪ ..‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺒﺸﺮ‪ ‬ﻣ‪‬ﺴﺨ‪‬ﺮﻳﻦ ﻟﻠﻌﻤﻞ ﺑـﲔ ﻳـﺪﻱ‬ ‫‪ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR‬‬

‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻣﺮﹴ ﻣ‪‬ﺒﺎﺷﺮﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲝﻴﺚ ﻳﺬﻭﻗﻮﻥ ﻋﺬﺍﺏ ﺍﻟﺴﻌﲑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﰲ ﺣﺎﻝ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﻣﺮﻩ ﺍﳋﺎﺹ‪ ‬ﺬﺍ ﺍﻟﺘﺴﺨﲑ ؟!! ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪Ÿw 4Óy›qßJ»tƒ 4 ó=Ée)yèムóOs9ur #\•Î/ô‰ãB 4’¯<ur Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù 4 x8$|Átã È,ø9r&ur‬‬ ‫)‬
‫?‪ ] ( tbqè=y™ö•ßJø9$# £“t$s! ß$$sƒs† Ÿw ’ÎoTÎ) ô#y‚s‬ﺍﻟﻨﻤﻞ ‪[ ١٠ :‬‬

‫ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺍﺳﺘﻌﻤﻞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﻤﺔ ) `‪ ( Ab!%y‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻠﺤﻴ‪‬ـﺔ ﺍﻟﺒﻴﻀـﺎﺀ‬
‫ﻛﺤﻼﺀ ﺍﻟﻌﲔ ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ ﺑﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ‪ ،‬ﻓﺸﺒ‪‬ﻪ ﺍﻟﻌﺼﺎ ﻭﻫﻲ ‪‬ﺘﺰ‪ ‬ﻛﺄﻧ‪‬ﻬﺎ ﺣﻴ‪‬ﺔ ﺑﻴﻀﺎﺀ ﺗﺮﺍﺀﺕ‬
‫ﻟﻌﻴﲏ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﻮﻟﹼﻰ ﻣﻦ ﺧﻮﻓﻪ ﻣﻨﻬﺎ ) ‪.. ( #\•Î/ô‰ãB‬‬
‫ﻧﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻳﺪﻝﹼ ﻋﻠﻰ ﻓﺴﺎﺩ ﺗﺄﻭﻳﻼ‪‬ﻢ ﻣﻦ ﺃﻭ‪‬ﳍﺎ ﺇﱃ‬
‫ﺁﺧﺮﻫﺎ ‪ ..‬ﺇﻥﹼ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ( Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù‬ﻟﻴﺲ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻠﻌﺼﺎ ﺑﺎﳊﻴ‪‬ﺔ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٠‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺍﻟﺒﻴﻀﺎﺀ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻷﻥﹼ ﺍﻟﻌﺼﺎ ﲢﻮ‪‬ﻟﺖ ﺣﻘﻴﻘﺔ ﻭﻟﻴﺲ ﺗﺸﺒﻴﻬﺎﹰ ﺇﱃ ﺣﻴ‪‬ﺔ ) ﺛﻌﺒﺎﻥ ( ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺩﺭﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺳﺤﺮﺓﹸ ﻓﺮﻋﻮﻥ ‪ ،‬ﻭﻟﺬﻟﻚ ﺁﻣﻨﻮﺍ ‪..‬‬
‫) ‪ ] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4†s+ø9r'sù‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٠٧ :‬‬

‫) ‪ ] ( 4Ótëó¡n@ ×p¨Šym }‘Ïd #sŒÎ*sù $yg8s)ø9r'sù‬ﻃـﻪ ‪[ ٢٠ :‬‬

‫) ‪ ] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4’s+ø9r'sù‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ٣٢ :‬‬

‫) ‪$yd#uäu‘ $£Jn=sù‬‬ ‫‪ ..‬ﻓﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( Ab!%y` $pk¨Xr(x.‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( Ab!%y` $pk¨Xr(x. •”tIöksE‬ﻫﻮ ﺗﺸﺒﻴﻪ‪ ‬ﻟﻠﻌﺼﺎ ﺍﻟﱵ ﲢﻮ‪‬ﻟﺖ ﺣﻘﻴﻘﺔﹰ ﺇﱃ ﺛﻌﺒﺎﻥ‪ ‬ﻣ‪‬ﺒﲔ ‪ ،‬ﺑﺸﻲﺀٍ ﺁﺧﺮ ﻏـﲑ‬
‫ﺍﻟﻌﺼﺎ ﻭﻏﲑ ﺍﻟﺜﻌﺒﺎﻥ ‪ ،‬ﻭﻟﻴﺴﺖ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻠﻌﺼﺎ ﺑﺎﳊﻴ‪‬ﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪..‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻌﺼﺎ ﻭ‪‬ﺻ‪‬ﻔﹶﺖ ﺑﺄﻧ‪‬ﻬـﺎ ) ‪ ، (4 ×p¨Šym‬ﻭﻭ‪‬ﺻ‪‬ـﻔﺖ‬
‫ﺑﺄﻧ‪‬ﻬﺎ ) ‪ .. ( ×ûüÎ7•B ×b$t7÷èèO‬ﻭﰲ ﻫﺬﻳﻦ ﺍﻟﻮﺻﻔﲔ ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ﺍﻟﻌﺎﺋﺪﻳﻦ ﺇﱃ ﺟـﺬﺭﻳﻦ ﻟﻐـﻮﻳﲔ‬
‫ﳐﺘﻠﻔﲔ ﺗﺼﻮﻳﺮ‪ ‬ﻣ‪‬ﻄﻠﻖ‪ ‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﻣﺮﺣﻠﱵ ﲢﻮ‪‬ﻝ ﺍﻟﻌﺼﺎ ﻛﻜﺎﺋﻦﹴ ﻳﺎﺑﺲﹴ ﻻ ﺣﻴﺎﺓ ﻓﻴﻪ ﺇﱃ ﺛﻌﺒﺎﻥ ﻣ‪‬ـﺒﲔ‬
‫ﻭﻫﻮ ﻣﻦ ﺍﻟﺰﻭﺍﺣﻒ ﺍﳌﻌﺮﻭﻓﺔ ‪..‬‬
‫ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ‪ ، ( 4Ótëó¡n@ ×p¨Šym }‘Ïd #sŒÎ*sù $yg8s)ø9r'sù‬ﻫﻲ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻮ‪‬ﺭ‬
‫‪tA$s% ÇÊÐÈ 4Óy›qßJ»tƒ y7ÎYŠÏJuŠÎ/ š•ù=Ï? $tBur‬‬ ‫ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‬
‫‪tA$s% ÇÊÑÈ 3“t•÷zé& Ü>Í‘$t«tB $pkŽÏù u’Í<ur ‘ÏJuZxî 4’n?tã $pkÍ5 •·èdr&ur $pköŽn=tæ (#àsž2uqs?r& y“$|Átã }‘Ïd‬‬

‫&‪$yd߉‹ÏèãYy™ ( ô#y‚s? Ÿwur $ydõ‹è{ tA$s% ÇËÉÈ 4Ótëó¡n@ ×p¨Šym }‘Ïd #sŒÎ*sù $yg8s)ø9r'sù ÇÊÒÈ 4Óy›qßJ»tƒ $ygÉ)ø9r‬‬

‫™‪ ] ( 4’n<rW{$# $ygs?uŽ•Å‬ﻃﻪ ‪ .. [ ٢١ – ١٧ :‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳ‪‬ﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺣﻠﺔﹶ‬
‫ﲢﻮ‪‬ﻝ ﺍﻟﻌﺼﺎ ﻛﻜﺎﺋﻦ ﺟﺎﻣﺪ ﻣﻴ‪‬ﺖ ﺇﱃ ﺣﺎﻟﺔ‪ ‬ﺗﺪﺏ‪ ‬ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻭﺗﺴﻌﻰ ﻣﺘﺤﺮ‪‬ﻛﺔ ‪ ..‬ﻓﻜﻠﻤﺔ ‪:‬‬
‫) ‪ 4( ×p¨Šym‬ﻟﻴﺴﺖ ﺍﺳﻢ‪ ‬ﺫﺍﺕ‪ ‬ﻟﻠﺜﻌﺒﺎﻥ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﺳﻢ‪ ‬ﺻﻔﺔ‪ ‬ﻟﻠﺜﻌﺒﺎﻥ ‪ ،‬ﺇﻧ‪‬ﻬﺎ ﺗﺼﻒ‪ ‬ﺍﳊﻴﺎﺓﹶ ﺍﻟﱵ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤١‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺩﺑ‪‬ﺖ ﰲ ﺍﻟﻌﺼﺎ ﺍﳌﻴ‪‬ﺘﺔ ‪ ،‬ﻓﺘﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻣﺮﺣﻠﺔﹶ ﲢﻮ‪‬ﳍﺎ ﻣﻦ ﺣﺎﻟﺘﻬﺎ ﺍﳌﻴ‪‬ﺘﺔ ﺇﱃ ﺣﺎﻟﺔ‪ ‬ﺗﺪﺏ‪ ‬ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ‬
‫ﻓﺘﺴﻌﻰ ﻣﺘﺤﺮ‪‬ﻛﺔ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ) ‪ ] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4†s+ø9r'sù‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬

‫‪ ] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4’s+ø9r'sù ) ، [ ١٠٧‬ﺍﻟﺸﻌﺮﺍﺀ ‪ ، [ ٣٢ :‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺴﻴﺎﻕ‬
‫ﺍﻟﻘﺮﺁﱐ ﻳ‪‬ﺼﻮ‪‬ﺭ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﻓﺮﻋﻮﻥ ‪ ،‬ﻭﺑﺈﻣﻜﺎﻥ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ‬
‫ﺳﻮﺭﰐ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻟﲑﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‬
‫ﻣﺮﺣﻠﺔﹶ ﲢﻮ‪‬ﻝ ﺗﻠﻚ ﺍﻟﻌﺼﺎ ﺇﱃ ﺛﻌﺒﺎﻥ‪ ‬ﻣﺒﲔ ‪ .....‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻭﻓﻖ ﺗﺼﻮﻳﺮﹴ ﻗﺮﺁﱐﱟ ﻣ‪‬ﻄﻠﻖﹴ ﻳ‪‬ﺼﻮ‪‬ﺭ‪‬‬
‫ﻟﻨﺎ ﺣﻘﺎﺋﻖ ﺟﻠﻴ‪‬ﺔ ﺗ‪‬ﺴﻘﻂ ﺗﺄﻭﻳﻼ‪‬ﻢ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫ﻭﻳﺜﲑﻭﻥ ﺷﺒﻬﺔﹰ ﺃﹸﺧﺮﻯ ﻓﻴﻘﻮﻟﻮﻥ ‪ ..‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ‪ ‬ﻣﻨﻬﻢ ﻣﻦ ﺁﻣﻦ ﺑﺎﻹﺳﻼﻡ ‪ ،‬ﻭﳝﻠﻜـﻮﻥ‬
‫ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﻗﺔ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﱂ ﻳﻨﺼﺮﻭﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﺑﻪ ؟ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﻗﺔ ﺍﻟﱵ ﳝﻠﻜﻮ‪‬ﺎ ‪ ،‬ﻫﻲ ﰲ ﻋﺎﳌﻬﻢ ﻭﻟـﻴﺲ ﰲ‬
‫ﻋﺎﳌﻨﺎ ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻣﻮﺍ ‪‬ﺎ ‪ ،‬ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺧﺼﻮﺻﻴ‪‬ﺔﹲ ﺃﹸﻋﻄﻴﺖ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ‪،‬‬
‫ﻓﺴﺨ‪‬ﺮﻫﻢ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺘﻪ ‪ ..‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻬﻢ ﻻ ﳝﻠﻜﻮﻥ ﻣﺸﻴﺌﺔﹰ ﻛﺎﻟﺒﺸﺮ ‪ ،‬ﺃﻱ ﻻ‬
‫ﳝﻠﻜﻮﻥ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻫﻲ ﻣﻦ ﺃﺩﻟﹼﺘﻨﺎ ﺿﺪ‪ ‬ﻣﺜﲑﻳﻬﺎ ‪ ..‬ﻓﺎﳉﻦ‪ ‬ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺮﺳـﻮﻝ ﺍﷲ ‪ r‬ﱂ‬
‫ﻳﻨﺼﺮﻭﻩ ﻧﺼﺮﺍﹰ ﻣﺎﺩ‪‬ﻳ‪‬ﺎﹰ ﻓﻴﻘﺎﺗﻠﻮﻥ ﻣﻌﻪ ﺑﺎﻟﺴﻴﻒ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻣﻦ ﺍﳉﻦ‪ ، ‬ﺃﻱ ﻷﻧ‪‬ﻬﻢ ﻣﻦ ﻋﺎﱂﹴ ﺁﺧﺮ ‪..‬‬
‫ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻓﻨﻘﻮﻝ ﳍﻢ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ‪ ‬ﻫﻢ ﺍﻷﺛﺮﻳﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﻔـﻮﺫ‬
‫ﻭﺍﻟﻐﺎﺋﺒﻮﻥ ‪ ،‬ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ ‪ ،‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﹼ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺆﻻﺀ ﻧﺼﺮ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﻗﺎﺗﻞ ﻣﻌـﻪ‬
‫ﺑﺎﻟﺴﻴﻒ ‪ ..‬ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ ﺗﻌﺮﻳﻔﻜﻢ ﻟﻠﺠﻦ‪ ‬ﻣﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ؟!! ‪ ..‬ﺃﻻ ﺗﺮﻭﻥ ﺃﻥﹼ ﺷﺒﻬﺘﻜﻢ‬
‫ﻫﺬﻩ ﻫﻲ ﺩﻟﻴﻞﹲ ﻟﻨﻘﺾ ﺗﻌﺮﻳﻔﻜﻢ ﻟﻠﺠﻦ‪ ‬ﻣﻦ ﺃﺳﺎﺳﻪ ؟ ‪..‬‬
‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ‬ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﻭﺍﳉﻨ‪‬ﺔ ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻧﺘﻴﺠﺔ ﺃﻧ‪‬ﻬﻢ ﻣ‪‬ﻜﻠﹼﻔﻮﻥ ‪ ..‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ‪ ‬ﻋﺎﳌﺎﹰ ﺁﺧﺮ ﻏﲑ ﻋﺎﱂ ﺍﻹﻧﺲ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﳛﺼﺮ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﺑﺎﻹﻧﺴﺎﻥ ‪ ،‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٢‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫)‪$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ‬‬ ‫)‬
‫‪ ] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur‬ﺍﻷﺣﺰﺍﺏ ‪[ ٧٢ :‬‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻨﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ‪ ،‬ﺃﻥﹼ ﺍﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ﺍﻟﱵ ﲪﻠﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﺍﻻﺋﺘﻤﺎﻥ ﻋﻠﻰ ﺩﻓﻊ ﺍﻷﺳﺒﺎﺏ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳌﹸﺮﺍﺩ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺧﻼﻓﺔ ﺍﳌﺆﺗ‪‬ﻤ‪‬ﻦ ﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ..‬ﻭﻟﺬﻟﻚ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻳﺮﺙ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺭﺽ ﺑﻌﺪ ﺃﻥ ﻳﱰﻉ‬
‫) )‪tbqãèy_ö•ãƒ $oYø‹s9Î)ur $pköŽn=tæ ô`tBur uÚö‘F{$# ß^Ì•tR ß`øtwU $¯RÎ‬‬ ‫ﺳﻠﻄﺎﻥ ﺍﳌﺆﺗ‪‬ﻤ‪‬ﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ‪..‬‬
‫( ] ﻣﺮﱘ ‪ .. [ ٤٠ :‬ﻭﺇﻥﹼ ﺍﻣﺘﻼﻙ ﺍﻹﻧﺴﺎﻥ ﻷﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻫﺬﻩ ‪ ،‬ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﻛﻮﻥ‬
‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻣﻜﻠﹼﻔﺎﹰ ﺗﻜﻠﻴﻔﺎﹰ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺎﻫﻴ‪‬ﺔ ﺧﻠﻘﻪ ‪ ،‬ﻭﻫﻮ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ‬
‫ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺩﻭﻥ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪..‬‬
‫ﻭﻧﻘﻮﻝ ﳍﺆﻻﺀ ‪ ..‬ﻟﻘﺪ ﺍﻧﻄﻠﻘﺘﻢ ﰲ ﺷﺒﻬﺔ‪ ‬ﺃﺧﺮﻯ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻣﻦ ﺃﻥﹼ ﻛﻠﻤـﺔ ﺍﻟﻨـﺎﺱ‬
‫ﺗﺘﻀﻤ‪‬ﻦ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻓﻘﻠﺘﻢ ‪ :‬ﺍﻟﻨﺎﺱ = ﺍﳉ‪‬ﻨ‪‬ﺔ ‪ +‬ﺍﻟﻨﺎﺱ ‪ ..‬ﻭﻫﻨﺎ ﻟﻮ ﻭﺿﻌﻨﺎ ﺷـﺒﻬﺘﻜﻢ ﻫـﺬﻩ‬
‫ﻣﻌﻴﺎﺭﺍﹰ ﻟﻘﻮﻟﻜﻢ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺁﻳﺔ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﻣﺘﻀﻤ‪‬ﻨﺔﹰ ﻟﻠﺠﺎﻥﱢ‬
‫ﺃﻳﻀﺎﹰ ؟ !!! ‪ ..‬ﻫﻲ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ‪ ..‬ﻭﻟﻜﻦ ﻣﺎ ﻧ‪‬ﺮﻳﺪ ﺃﻥ ﻧ‪‬ﺒﻴ‪‬ﻨﻪ ﻫﻮ ﻛﻴﻒ ﺃﻧ‪‬ﻜـﻢ ﺗ‪‬ﻔﺼ‪‬ـﻠﻮﻥ‬
‫ﺩﻻﻻﺕ‪ ‬ﻣﺘﻌﺎﺭﺿﺔﹰ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺫﺍ‪‬ﺎ ‪ ،‬ﻓﺤﺴﺐ ﺍﻟﺸﺒﻬﺔ ﺍﻟﱵ ﺗﺮﻳﺪﻭﻥ ﻃﺮﺣﻬﺎ ‪ ،‬ﺗ‪‬ﻔﺼ‪‬ﻠﻮﻥ‬
‫ﺍﻟﺪﻻﻻﺕ ﺩﻭﻥ ﺃﻱ‪ ‬ﻣﻌﻴﺎﺭ ‪..‬‬
‫‪ ..‬ﻭﻳﻄﺮﺣﻮﻥ ﺷﺒﻬﺔﹰ ﺃﺧﺮﻯ ﻓﻴﻘﻮﻟﻮﻥ ‪ ..‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺟﻨﺲ ﻣﻦ ﺃﹸﺭﺳ‪‬ﻞ‬
‫ﺇﻟﻴﻬﻢ ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪ r‬ﺭﺳﻮﻝﹲ ﺇﱃ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﻭﻟﺬﻟﻚ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﻻ‬
‫ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻦ‪ ‬ﻣﻦ ﺑﲏ ﺁﺩﻡ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺴﻮﺍ ﻛﺎﺋﻨﺎﺕ‪ ‬ﺷﺒﺤﻴ‪‬ﺔ ‪ ،‬ﻭﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﺎﻵﻳﺔ‬
‫) ‪šÆÏiB OÎgøŠn=tæ $uZø9¨”t\s9 tûüÏiYͳyJôÜãB šcqà±ôJtƒ ×px6Í´¯»n=tB ÇÚö‘F{$# ’Îû šc%x. öq©9 @è%‬‬ ‫ﺍﻟﻜﺮﳝﺔ‬
‫‪ ] ( Zwqß™§‘ $Z6n=tB Ïä!$yJ¡¡9$#‬ﺍﻹﺳﺮﺍﺀ ‪[ ٩٥ :‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٣‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﻛﻠﻤﺔ ﺍﻟﺮﺳﻮﻝ ﺗﻌﲏ ﺣﺎﻣﻞ ﺍﻟﺮﺳﺎﻟﺔ ‪ ..‬ﻭﻣﺎ ﺑـﲔ ﺍﳌﹸﺮﺳ‪‬ـﻞ‬
‫ﻭﺍﳌﹸﺮﺳ‪‬ﻞ ﺇﻟﻴﻪ ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﺭﺳﻮﻝﹴ ﻹﻳﺼﺎﻝ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﺍﻟﻌﻮﺍﱂ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻳﺒﺘﻌﺪ ‪‬ﺎ ﺍﳌﹸﺮﺳ‪‬ﻞ ﺇﻟﻴﻪ ﻋﻦ ﺍﳌﹸﺮﺳ‪‬ﻞ ‪ ،‬ﻭﺣﺴﺐ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻹﺭﺳﺎﻝ ‪..‬‬
‫‪ ..‬ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﳓﻦ ﻭﳏﻤ‪‬ﺪ ‪ r‬ﺑﺸﺮ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ‬
‫‪ ..‬ﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻭ‪‬ﻝ ﰲ ﲪﻞ ﺭﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻨﺎ ﻫﻮ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺃﻭﺻﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪.. r‬‬
‫‪<c’Î1t•tã Ab$|¡Î=Î/ ÇÊÒÍÈ tûïÍ‘É‹ZßJø9$# z`ÏB tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR‬‬ ‫)‬
‫‪ ] ( &ûüÎ7•B‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٩٥ – ١٩٣ :‬‬

‫) )‪&ûüÏBr& §NrO 8í$sÜ•B ÇËÉÈ &ûüÅ3tB ĸö•yèø9$# “ÏŒ y‰ZÏã >o§qè% “ÏŒ ÇÊÒÈ 5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ‬‬

‫( ] ﺍﻟﺘﻜﻮﻳﺮ ‪[ ٢١ – ١٩ :‬‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪ r‬ﺣﺎﻣﻼﹰ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻴﻨﺎ ﳓـﻦ‬
‫ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺮﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻨﺎ ﻣﺮ‪‬ﺕ ﻋﱪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫـﺬﻩ‬
‫ﺍﻟﺸﺒﻬﺔ ﻓﻨﻘﻮﻝ ﳍﻢ ‪ :‬ﻫﻞ ﺟﱪﻳﻞ ﺍﻟﺬﻱ ﲪﻞ ﺭﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﳏﻤ‪‬ﺪ ‪ r‬ﻫﻞ ﻫﻮ ﻣﻦ ﺍﻟﺒﺸﺮ‬
‫؟!!! ‪..‬‬
‫‪ ..‬ﻓﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪ r‬ﺭﺳﻮﻻﹰ ﻟﻠﻨﺎﺱ ﻛﺎﻓﹼﺔ ) ‪( Ĩ$¨Y=Ïj9 Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur‬‬
‫] ﺳـﺒﺄ ‪ ] ( $·èŠÏHsd öNà6ö‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) ÚZ$¨Z9$# $yg•ƒr'¯»tƒ ö@è% ) ، [ ٢٨ :‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫‪ ، [ ١٥٨‬ﻻ ﻳﻨﻔﻲ ﺍﺳﺘﻤﺎﻉ ﺍﳉﻦ‪ ‬ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻻ ﻳﻨﻔﻲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ‪..‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻧ‪‬ﻬﻢ ﲰﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺁﻣﻨﻮﺍ ﺑﻪ ﻭﻧﻘﻠﻮﻩ ﺇﱃ ﻗﻮﻣﻬﻢ ‪ ..‬ﻭﺇﻥﹾ‬
‫ﻛﺎﻥ ﺗﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻥﹼ ﺭﺳﺎﻟﺔ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻟﻠﻨﺎﺱ ﻛﺎﻓﹼﺔ ﻭﲨﻴﻌﺎﹰ ‪ ،‬ﺩﻭﻥ ﺫﻛﺮ ﺍﺳﻢ‬
‫ﺍﳉﺎﻥﹼ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼ‪‬ﲔ ‪ ،‬ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳉﻦ‪ ‬ﻛﻜﺎﺋﻨﺎﺕ ﺃﹸﺧﺮﻯ ﻏﲑ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺈﻥﹼ‬
‫ﺫﻟﻚ ﺍﻋﺘﺮﺍﻑ‪ ‬ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﻏﲑ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳ‪‬ﺮﻳﺪﻭﻥ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ‪..‬‬
‫‪ ..‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻋﺪﻡ ﻭﺭﻭﺩ ﺍﳉﻦ‪ ‬ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼ‪‬ﲔ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟـﻮﺩ ﺍﳉـﻦ‪) ‬‬
‫ﻛﻜﺎﺋﻨﺎﺕ ﻏﲑ ﺑﺸﺮﻳ‪‬ﺔ ( ﻭﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻭﺟﻮﺩﻫﻢ ) ﻛﺠﺰﺀٍ ﻣﻦ ﺍﻟﺒﺸﺮ ( ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ؟!!!‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٤‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﳉﻦ‪ ‬ﻫﻢ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺍﻟﻐﺮﺑﺎﺀ ﻭ ‪ .....‬ﻓﻠﻤﺎﺫﺍ‬
‫ﱂ ﻳ‪‬ﺬﻛﹶﺮ‪‬ﻭﺍ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼ‪‬ﲔ ؟!!! ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﺗﺸﻤﻞ ﺍﳉﻦ‪ ) ‬ﺣﺴـﺐ ﻣـﺎ‬
‫ﻳﺬﻫﺒﻮﻥ ( ﻓﻠﻤﺎﺫﺍ ﳛﺘﺠ‪‬ﻮﻥ ‪‬ﺬﻳﻦ ﺍﻟﻨﺼ‪‬ﲔ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﳏﻤ‪‬ﺪﺍﹰ ‪ r‬ﻗﺪ ﺧﺎﻃﺐ ﺍﳉﻦ‪ ‬ﻭﺭﺁﻫﻢ ﻭﲢﺎﻭﺭ ﻣﻌﻬﻢ ؟!!! ‪ ..‬ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﻘﻮﻝ ‪ ] ( $Y7pgx” $ºR#uäö•è% $oY÷èÏÿxœ $¯RÎ) (#þqä9$s)sù Çd`Ågø:$# z`ÏiB Ö•xÿtR yìyJtGó™$# çm¯Rr& ¥’n<Î) zÓÇrré& ö@è% ) :‬ﺍﳉﻦ‬
‫‪ .. [ ١ :‬ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺻﺮﻓﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻲ ﻳﺴﻤﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻫﻢ ﺭ‪‬ﺳﻞ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ¥’n<Î) zÓÇrré& ö@è%‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﻣﻦ ﺍﳉﻦ‪ ‬ﻛﺎﻧﻮﺍ ﳐﻔﻴ‪‬ﲔ ﻋﻦ ﺃﻧﻈﺎﺭ‬
‫ﺍﻟﺒﺸﺮ ﻭﻋﻦ ﻧﻈﺮ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﻌ‪‬ﻠ‪‬ﻢ ﺍﷲُ ﺗﻌﺎﱃ ﺭﺳﻮﻟﹶﻪ ‪ r‬ﺑﺄﻣﺮﻫﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ‬
‫‪..‬‬
‫‪ ..‬ﻭﻣﺜﲑﻭ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﳉﻦ‪ ‬ﺍﳌﻌﲏ‪ ‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻫﻢ ﺑﺸﺮ‪‬‬
‫ﺟﺎﺅﻭﺍ ﺧﻔﻴﺔﹰ ‪ ،‬ﻓﺎﺳﺘﻤﻌﻮﺍ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻓﺴﻤﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻪ ‪ ،‬ﻭﺁﻣﻨﻮﺍ ﺑﻪ ‪ ،‬ﻭﻧﻘﻠﻮﺍ ﺍﳌﻨﻬﺞ‬
‫ﺇﱃ ﻗﻮﻣﻬﻢ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻌﻠﻢ ‪‬ﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ، r‬ﻭﺩﻭﻥ ﺃﻥ ﻳﻌﻠﻢ ‪‬ﻢ ﺃﺣﺪ‪ ‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪z`ÏiB ×A%y`Í‘ tb%x. ¼çm¯Rr&ur‬‬ ‫ﺍﶈﻴﻄﲔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ .. r‬ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻣﻌﲎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( $Z)ydu‘ öNèdrߊ#t“sù Çd`Ågø:$# z`ÏiB 5A%y`Ì•Î/ tbrèŒqãètƒ ħRM}$#‬ﺍﳉﻦ ‪ [ ٦ :‬ﰲ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺃﻥﹼ ﺍﻹﻧﺲ ﻫﻨﺎ ﺗﻌﲏ ﺍﻟﺒﺴﻄﺎﺀ ﻣﻦ ﺍﻟﻌﺎﻣ‪‬ﺔ ‪ ،‬ﻭﺃﻥﹼ ﺍﳉﻦ‪ ‬ﺗﻌﲏ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ‪..‬‬
‫‪ ..‬ﺃﻋﺘﻘﺪ ﺃﻥﹼ ﻣﺎ ﻗﺪ‪‬ﻣﻨﺎﻩ ﰲ ﺭﺩ‪‬ﻧﺎ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻳﻜﻔﻲ ﻟﻠﺮﺩ‪ ‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ‬
‫‪ ..‬ﻭﻟﻜﻦ ﻟﻨﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﻛﻢ ﻫﻮ ﺣﺠﻢ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ‪ ) ‬ﺍﻹﻧﺲ ﺣﺴﺐ‬
‫ﺗﻌﺮﻳﻔﻬﻢ ( ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻭﺍﺳﺘﻤﻌﻮﺍ ﻣﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻧﻘﻠﻮﻩ ﺇﱃ ﻗﻮﻣﻬﻢ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺮﺍﻫﻢ ﺃﺣﺪ ؟! ‪ ..‬ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﻋﻘﻠﻨﺎ ﺗﺼﻮ‪‬ﺭ ﺷﺒﻬﺘﻬﻢ ﻫﺬﻩ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﻢ‬
‫ﻛﻞﹼ ﻭﺍﺣﺪ‪ ‬ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﺃﺻﻐﺮ ﻣﻦ ﺣﺠﻢ ﺍﻟﺬﺑﺎﺑﺔ !!! ‪..‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺒﺸﺮ ﻛﺄﺣﻜﺎﻡ ﺍﻟﻌﺪ‪‬ﺓ ﻭﺍﳊﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭ‪..... ‬‬
‫‪ ،‬ﻫﻲ ﺃﺣﻜﺎﻡ‪ ‬ﻟﻺﻧﺲ ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻄﺎﻟﺐ ‪‬ﺎ ﺍﳉﺎﻥﹼ ﺇﻥ ﻛﺎﻧﻮﺍ ﳐﻠﻮﻗﺎﺕ‪ ‬ﺷﺒﺤﻴ‪‬ﺔ ؟ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٥‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻳ‪‬ﻄﺎﻟﺐ ‪‬ﺎ ﺍﳉﺎﻥﹼ ؟ ‪ ..‬ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺫﺍ‪‬ﺎ ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺒﺸـﺮ ‪ ،‬ﺣﻴﻨﻤـﺎ ﳜﻀـﻌﻮﻥ ﻟـﺒﻌﺾ‬
‫ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﹼ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻻ ﻳ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻻ ﲣﺮﺝ ﻋـﻦ‬
‫ﺳﺎﺣﺔ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ..‬ﻓﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻛﻠﹼﻬﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﺎﺩ‪‬ﺓ ‪ ،‬ﺃﻱ ﺑﻌﺎﱂ ﺍﳌﺸﻴﺌﺔ ‪ ،‬ﻭﻗـﺪ ﺑﻴ‪‬ﻨـﺎ ﺃﻥﹼ‬
‫ﺍﳉﻦ‪ ‬ﻻ ﳝﻠﻜﻮﻥ ﻣﺸﻴﺌﺔ ‪ ،‬ﻭﻛﻞﹼ ﻣﺎ ﳝﻠﻜﻮﻧﻪ ﻫﻮ ﺍﻹﺭﺍﺩﺓ ‪ ..‬ﻭﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﻮﻝ ﻟﻨـﺎ ﺇ ﹼﻥ‬
‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻣﻄﺎﻟﺐ‪ ‬ﺑﺎﻷﺣﻜﺎﻡ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪ ،‬ﺣﱴ ﻳ‪‬ﺜﲑﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ؟!! ‪ ..‬ﺃﻻ‬
‫ﺗ‪‬ﻮﺟ‪‬ﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺣﻜﺎﻡ‪ ‬ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻜﻠﻴ‪‬ﺎﺕ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪z`ÏiB Nèdät!$uŠÏ9÷rr& tA$s%ur ( ħRM}$# z`ÏiB Oè?÷ŽsYõ3tGó™$# ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒ $YèŠÏHsd óOèdçŽà³øts† tPöqtƒur‬‬

‫‪ ] ( 4 $uZs9 |Mù=§_r& ü“Ï%©!$# $uZn=y_r& !$oYøón=t/ur <Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u‘ ħRM}$#‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٢٨ :‬‬

‫) ‪] ( ÓÉL»tƒ#uä öNà6ø‹n=tæ tbq•Áà)tƒ öNä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ óOs9r& ħRM}$#ur Çd`Ågø:$# uŽ|³÷èyJ»tƒ‬‬
‫ﺍﻷﻧﻌﺎﻡ ‪[ ١٣٠ :‬‬
‫‪ ..‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺗﺒﻴﺎﻥﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﻭﺍﻹﻧﺲ ﰲ ﺣﺎﻟﺔ ﻣﻌﺎﺷﺮﺓ ﺩﺍﺋﻤﺔ ‪،‬‬
‫ﻭﺃﻧ‪‬ﻬﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﺑﻴﺌﺔ‪ ‬ﻭﺍﺣﺪﺓ ﻣﺘ‪‬ﺼﻠﺔ‪ ‬ﺯﻣﺎﻧﺎﹰ ﻭﻣﻜﺎﻧﺎﹰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻢ ﻣﻦ ﺟﻨﺲﹴ ﻭﺍﺣﺪ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﲢﻤﻼﻥ ﻣﺎ ﺗﺬﻫﺒﻮﻥ ﺇﻟﻴـﻪ ؟‬
‫‪ ..‬ﻓﻘﺪ ﺑﻴ‪‬ﻨﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﳉﻦ‪ ‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺨﻠﻮﻗـﺔ ﻣـﻦ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳﺔ ‪ ،‬ﻭﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﺭﺅﻳﺘﻬﺎ ‪..‬‬
‫( ‪ ،‬ﻻ ﺗﻌـﲏ ﺇﻻﹼ‬ ‫) ‘‪<Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ، ‬ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﺗﻌﲏ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﲔ ﺍﻹﻧﺲ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ؟ ‪..‬‬
‫( ‪ ،‬ﻻ ﺗﻌـﲏ‬ ‫) ‘‪<Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u‬‬ ‫ﻭﺣﱴ ﻟﻮ ﰎﹼ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺇﻻﹼ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ .. ‬ﻓﺈﻥﹼ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﳌﻌﲏ ﻫﻮ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﻟﻨﻔﺴﻲ ‪،‬‬
‫ﺣﻴﺚ ﻳﺆﺛﹼﺮ ﺷﻴﺎﻃﲔ ﺍﳉﻦ‪ ‬ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺳﻮﺳﺔ ‪ ،‬ﻓﺘﺘﺄﺛﹼﺮ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﳓﻮ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٦‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺍﻟﺸﺮ‪ ، ‬ﻭﺑﺬﻟﻚ ﻳﺴﺘﻤﺘﻊ ﻫﺆﻻﺀ ﺍﻟﺸﻴﺎﻃﲔ ﲝﺮﻓﻬﻢ ﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻣ‪‬ـﺮﺍﺩ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﻭﻳﺴﺘﻤﺘﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺳﺘﺠﺎﺏ ﳍﺬﻩ ﺍﻟﻮﺳﻮﺳﺔ ‪ ،‬ﺑﺄﻥ ﺍﺗ‪‬ﺠﻬﺖ ﺇﺭﺍﺩﺗﻪ ﳓﻮ ﻧﻔﺴﻪ ﺍﻷﻣ‪‬ـﺎﺭﺓ‬
‫ﺑﺎﻟﺴﻮﺀ ‪ .....‬ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻤﺘﺎﻉ ‪..‬‬
‫) ‪tí$sÜtGó™$# Ç`tB ÏMø•t7ø9$# •kÏm Ĩ$¨Z9$# ’n?tã ¬!ur‬‬ ‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﺍﳊﺞ‪ ‬ﺣﺼﺮﺍﹰ ﻟﻠﻨﺎﺱ ‪..‬‬
‫)‪ ] ( 4 Wx‹Î6y™ Ïmø‹s9Î‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .. [ ٩٧ :‬ﻭﺍﻷﻣﺜﺎﻝ ﻳﻀﺮ‪‬ﺎ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ –‬
‫ﻟﻠﻨﺎﺱ ﺣﺼﺮﺍﹰ ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻨﺎﺱ ‪ ..‬ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ ﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺈﻧﻜﺎﺭ‬
‫ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﳉﻦ‪.. ‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻛﻞﹼ ﻣﺎ ﺫﻛﺮﲤﻮﻩ ﻳﺮﺗﺒﻂ ﺑﺎﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﰲ ﻋﺎﳌﻨـﺎ ﺍﳌـﺎﺩ‪‬ﻱ‬
‫ﺍﻟﺜﻘﻴﻞ ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﹼ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻻ ﳝﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻠﻚ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺍﻟﺘﻔﺎﻋـﻞ ﻣﻌﻬـﺎ ‪..‬‬
‫ﻓﺎﳊﺞ‪ ‬ﻓﺮﻳﻀﺔ ٌ ﳛﺘﺎﺝ ﺗﻨﻔﻴﺬﻫﺎ – ﲝﻴﺜﻴ‪‬ﺎ‪‬ﺎ ﺍﳌﻌﺮﻭﻓﺔ – ﺇﱃ ﺍﻣﺘﻼﻙ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ـﺎﺕ ‪..‬‬
‫ﻭﺍﻷﻣﺜﺎﻝ ﺻﻮﺭ‪ ‬ﻣﺎﺩ‪‬ﻳ‪‬ﺔﹲ ﻣﻦ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ‪ ، ‬ﻳﻀﺮ‪‬ﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﻟﻜﻲ ﻧﺴﺘﻨﺞ ﻣﻨﻬﺎ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ‪..‬‬
‫ﻭﺍﳊﺴﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻭﺍﺳﺘﻨﺘﺎﺟﻨﺎ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ﻣﻦ ﺧﻼﳍـﺎ ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺣﻴﺚ ﻻ ﺟﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻣﺒﺎﺷـﺮﺓ ‪ ،‬ﻓـﺈﻥﹼ ﻧﺘﻴﺠـﺔ‬
‫ﺍﳊﺴﺎﺏ ﻣﻌﺮﻭﻓﺔ ﻣﻨﺬ ﻗﻴﺎﻣﻬﻢ ﺑﺎﻟﻌﻤﻞ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻳﺘﻔﺎﻋﻠﻮﻥ ﺃﺻﻼﹰ ﻣﻊ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻫﻲ ﻧﺘـﺎﺋﺞ‬
‫ﻣﺒﺎﺷﺮﺓ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﻣﻌﺼﻴﺔ ﺇﺑﻠﻴﺲ – ﻛﻔﺮﺩ‪ ‬ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‪ – ‬ﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﺩ‪‬ﺕ ﺇﱃ ﻃـﺮﺩﻩ‬
‫ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﻷﻥﹼ ﺇﺑﻠﻴﺲ ﺭﻓﺾ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻛﻠﻴ‪‬ﺔ ﻻ ﺟﺰﺋﻴ‪‬ﺔ‬
‫‪ ،‬ﺑﻴﻨﻤﺎ ﻣﻌﺼﻴﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﺎﻧﺖ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺟﺰﺋﻴ‪‬ﺔ ﻻ ﻛﻠﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﺃﻳﻀﺎﹰ ﻧﻌﻮﺩ ﻓﻨﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻛﻨﺘﻢ ﺗﻘﻮﻟﻮﻥ ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﻫﻲ ﺍﳉ‪‬ﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺱ ) ﻭﻫﻲ‬
‫ﻟﻴﺴﺖ ﻛﺬﻟﻚ ( ﻓﻜﻴﻒ ﺗ‪‬ﻨﺎﻗﻀﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻓﺘﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﱂ ﻳ‪‬ﺬﻛﺮ – ﰲ ﻣﺴﺎﺋﻞ ﺷﺒﻬﺎﺗﻜﻢ‬
‫ﻫﺬﻩ – ﺍﳉﻦ‪.. ‬‬
‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﱂ ﻳ‪‬ﺬﻛﺮ ﺍﳉﻦ‪ ‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٧‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) &‪ã•yJs)ø9$#ur ߧôJ¤±9$#ur ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB ¼çms9 ߉àfó¡o„ ©!$# žcr& t•s? óOs9r‬‬

‫‪3 Ü>#x‹yèø9$# Ïmø‹n=tã ¨,ym ÏWx.ur ( Ĩ$¨Z9$# z`ÏiB ׎•ÏVŸ2ur •>!#ur¤$!$#ur ã•yf¤±9$#ur ãA$t7Ågø:$#ur ãPqàf‘Z9$#ur‬‬

‫‪ ] ( ) âä!$t±o„ $tB ã@yèøÿtƒ ©!$# ¨bÎ) 4 BQÌ•õ3•B `ÏB ¼çms9 $yJsù ª!$# Ç`Íkç‰ `tBur‬ﺍﳊﺞ ‪[ ١٨ :‬‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﺇﻥ ﻛﺎﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﻛﻠﻤﺔ ﺍﳉﻦ‪ ‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻼﹰ ﻋﻠـﻰ‬
‫ﻋﺪﻡ ﺳﺠﻮﺩ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‪ ، ‬ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌـﺎﻟﹶﻢ ‪..‬‬
‫ﻓﺈﻧ‪‬ﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ‪ :‬ﺃﻳﻦ ﻫﻮ ﺫﻛﺮ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳـﺔ ؟ ‪ ..‬ﻓﻤـﻦ‬
‫ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳌﻼﺋﻜﺔ ﺗﺴﺠﺪ ﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻬﻞ ﻋﺪﻡ ﻭﺟﻮﺩ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻳﻌﲏ‬
‫– ﺑﻨﺎﺀً ﻋﻠﻰ ﺷﺒﻬﺘﻜﻢ ﻫﺬﻩ – ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﳌﻼﺋﻜﺔ !!! ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻃﺮﺣﻮﻫﺎ ‪ ،‬ﺟﻨﺤﺖ ﲞﻴﺎﳍﻢ ﺇﱃ ﺗﺼﻮ‪‬ﺭ ﺩﻻﻻﺕ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ) ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﻣﺎ ﻗﺎﻟﻪ ﺃﻓﺮﺍﺩ ﺍﳉﻦ‪ ‬ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺁﻣﻨﻮﺍ ﺑﻪ ( ﺗﺼـﻮ‪‬ﺭﺍﹰ ﻻ‬
‫ﻋﻼﻗﺔ ﻟﻪ ﺑﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻻ ﻣﻦ ﻗﺮﻳﺐﹴ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫‪߉ãèø)tR $¨Zä. $¯Rr&ur ÇÑÈ $Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur‬‬ ‫)‬
‫‪ ] ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB‬ﺍﳉﻦ ‪[ ٩ – ٨ :‬‬

‫‪ ..‬ﻳﻘﻮﻟﻮﻥ ‪ ..‬ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur‬ﻫﻮ ‪ :‬ﻭﺃﻧ‪‬ﺎ ﻃﻠﺒﻨﺎ ﻣﻌﺮﻓﺔ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﻜﺘﺎﺏ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù‬ﺗﻌﲏ ﻭﺟـﺪﻧﺎ‬
‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﳏﻔﻮﻇﺎﹰ ﺑﺒﻴﺎﻥ‪ ‬ﻗﻮﻱ‪ ‬ﻻ ﳝﻜﻦ ﻧﻘﻀﻪ ﻭﺍﻟﻨﻔﺎﺫ ﺇﱃ ﺃﻱ‪ ‬ﻋﻴﺐﹴ ﺃﻭ ﻧﻘـﺺﹴ ﻓﻴـﻪ ‪ ،‬ﻭﺃﻥﹼ‬
‫) ‪$pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur‬‬ ‫ﺍﳊﺮﺱ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﺸﻬﺐ ﻫﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ‪ ..‬ﻭﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB‬ﺗﻌﲏ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﳉﻦ‪ ‬ﺍﻟﻐﺮﺑﺎﺀ‬
‫ﺍﳌﺘﺨﻔﹼﲔ ﻣﻦ ﺍﻟﺒﺸﺮ ) ﺣﺴﺐ ﺯﻋﻤﻬﻢ ( ﻛﺎﻧﻮﺍ ﻳﺘﻠﻤﺴ‪‬ﻮﻥ ﳎﻲﺀ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﲟﻌـﲎ ﻛﻨ‪‬ـﺎ‬
‫ﻧﺘﺮﻗﹼﺐ ﻇﻬﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﺣﱴ ﻭﺟﺪﻧﺎﻩ ‪ ،‬ﻓﺄﺻﺒﺢ ﺷﻬﺎﺑﺎﹰ ﳛﻤﻴﻨﺎ ﻣﻦ ﺿـﻼﻝ ﺍﻟﺸـﻴﺎﻃﲔ‬
‫ﻭﺃﺑﺎﻃﻴﻠﻬﻢ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٨‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ﺣﺴﺐ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ( ﺗﻌﲏ ﺃﻥﹼ ﳏﺎﻭﻟﺔ ﺳﺮﻗﺔ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴـﻤﺎﺀ‬
‫ﻭﺗﺸﻮﻳﻬﻬﺎ ‪ ،‬ﻭﲢﺮﻳﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﻛﺎﻧﺖ ﳑﻜﻨﺔ ﻗﺒﻞ ﺭﺳﺎﻟﺔ ﳏﻤ‪‬ﺪ ‪ .. r‬ﺃﻣ‪‬ﺎ ﺑﻌﺪ ﻫﺬﻩ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻓﺎﻷﻣﺮ ﳐﺘﻠﻒ‪ ‬ﲤﺎﻣﺎﹰ ‪ ،‬ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺣﻔﻆ ﺭﺳﺎﻟﺘﻪ ﺍﳉﺪﻳﺪﺓ ﺑﺸﻬﺐ ﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻭﺑﺎﳊﺠ‪‬ﺔ‬
‫ﻭﺍﻟﱪﻫﺎﻥ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﻣﺎ ﺗﻌﻨﻴﻪ – ﺣﺴﺐ ﻗﻮﳍﻢ – ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫) ‪.. ( #Y‰|¹§‘ $\/$pkÅ-‬‬
‫)‪s-uŽtIó™$# Ç`tB žwÎ‬‬ ‫‪ ..‬ﻭﰲ ﳏﺎﻭﻟﺘﻬﻢ ﻻﺳﺘﻘﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ‪ ،‬ﺃﻭ‪‬ﻟﻮﺍ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫) ‪$¨Zä. $¯Rr&ur‬‬ ‫‪ ] ( ×ûüÎ7•B Ò>$pkÅ- ¼çmyèt7ø?r'sù yìôJ¡¡9$#‬ﺍﳊﺠﺮ ‪ ، [ ١٨ :‬ﺃﻭ‪‬ﻟﻮﻫﺎ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ، ( ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR‬ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻟﻜﻞﱢ ﳏﺎﻭﻟﺔ ﺍﺳﺘﺮﻗﺎﻕﹴ ﻟﻠﺴﻤﻊ ) ﻭﻫﻲ‬
‫ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺳﺮﻗﺔ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ﻭﲢﺮﻳﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ( ﺑﻴﺎﻧﺎﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻭﺷﻬﺎﺑﺎﹰ ﻳﺜﻘﺐ‬
‫ﺍﻟﺒﺎﻃﻞ ﺍﳌﻔﺘﺮﻯ ﻭﻳﺰﻫﻘﻪ ﻭﻳﺮﺟﻢ ﺷﻴﻄﺎﻧﻪ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻨ‪‬ﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﳉـﻦ‪ ‬ﰲ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﳌﺨﻠﻮﻗﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻳﺴﺘﺤﻴﻞ ﺗﺄﻭﻳﻠﻬﺎ ﻭﺳﺤﺒﻬﺎ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻘﻮﻁ ﻛﻞﹼ ﺷﺒﻬﺔ‪ ‬ﲢﺎﻭﻝ ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫ﺇﻥﹼ ﻣﺎ ﻳ‪‬ﻌﺮﻑ ﻭﺟﻮﺩﻩ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻻ ﻳ‪‬ﺴﻨﺪ ﺇﺛﺒﺎﺗﻪ ﺇﱃ ﺍﻟﻮﺣﻲ ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺮﺩ‬
‫ﻧﺺ‪ ‬ﻳﺸﲑ ﳎﺮ‪‬ﺩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻭ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﺒﺸﺮ ﺭﺃﻯ ﺍﳉﻦ‪ ‬ﺃﻭ ﲢﺪ‪‬ﺙ ﻣﻌﻬﻢ‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻗﻠﻨﺎ ﺇﻥﹼ ﺇﻋﻼﻡ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﲟﺴﺄﻟﺔ ﺍﳉﻦ‪ ‬ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ ﻫﻮ ﺩﻟﻴﻞﹲ ﻣﻦ ﳎﻤﻮﻋـﺔ‬
‫ﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ ﺃﻥﹼ ﺃﻓﺮﺍﺩ ﺍﳉﻦ‪ ‬ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻋﺎﱂﹴ ﻏﲑ ﻣﺮﺋﻲ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺸﺮﺍﹰ ﺑﺄﺟﺴﺎﺩ‪ ‬ﻣﺎﺩﻳ‪‬ﺔ ‪..‬‬
‫) ‪$U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur‬‬ ‫‪ ..‬ﻭﺇﻥﹼ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻘـﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ‬
‫©‪$\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur ÇÑÈ $Y7åkà-ur #Y‰ƒÏ‰x‬‬

‫‘§‪ ، ( #Y‰|¹‬ﻫﻮ ﺗﺄﻭﻳﻞﹲ ﺑﺎﻃﻞﹲ ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٤٩‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫] ‪ – [ ١‬ﺇﻥﹼ ﺗﺄﻭﻳﻞ ﻛﻠﻤﺔ ﺍﻟﺴﻤﺎﺀ ﲝﻴﺚ ﺗﻌﲏ ﺍﻟﺪﻳﻦ ﻭﻃﻠﺐ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﻤﻮ‪ ‬ﻭﺍﻟﺮﻓﻌﺔ ‪،‬‬
‫ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺇﻣﻜﺎﻧﻴ‪‬ـﺔ ﺻـﺤ‪‬ﺔ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻠﻐﻲ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻛﻠﻤﺔ ﺍﻟﺴﻤﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ‬
‫ﻫﺬﻩ ﺍﻟﻘﺒ‪‬ﺔ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻌﻠﻮﻧﺎ ‪ ،‬ﻭﺍﻟﱵ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ ‪ ،‬ﺃﻭ ﺍﻟﱵ ﻳﱰﻝ ﻣﻨﻬﺎ‬
‫ﺍﳌﻄﺮ ﻭﻓﻴﻬﺎ ﺍﻟﻐﻴﻮﻡ ﻭﺍﻟﺮﻳﺎﺡ ‪ ..‬ﺃﻣ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻣ‪‬ﻨﺎﻗﻀﺎﹰ ﻟﻈـﺎﻫﺮ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤـﺔ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﺗﺄﻭﻳﻞﹲ ﺑﺎﻃﻞﹲ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﲢﺮﻳﻒ‪ ‬ﻟﺪﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋـﻦ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫] ‪ – [ ٢‬ﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻟﺴﻤﺎﺀ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺪﻳﻦ ﻭﻃﻠﺐ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﻤﻮ‪ ‬ﻭﺍﻟﺮﻓﻌﺔ‬
‫– ﻛﻤﺎ ﻳﺬﻫﺒﻮﻥ – ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ‪ ،‬ﻭﻟﻜﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺸﻜﻞ )‬
‫ﺇﻧ‪‬ﺎ ﻣﺴﺴﻨﺎ ﺍﻟﺴﻤﺎﺀ ( ﻣﻦ ﺍﳉﺬﺭ ) ﻡ ‪ ،‬ﺱ ‪ ،‬ﺱ ( ﺑﺪﻻﹰ ﻣﻦ ﺍﳉﺬﺭ ) ﻝ ‪ ،‬ﻡ ‪ ،‬ﺱ ( ‪ ..‬ﻓﻤﺲ‪‬‬
‫ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ‪ ،‬ﺃﻣ‪‬ﺎ ﳌﺲ ﺍﻟﺸﻲﺀ ﻓﻼ ﻳﻌﲏ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﲢﺴ‪‬ﺴﻪ ﻣﻦ‬
‫ﺧﺎﺭﺟﻪ ‪ ..‬ﻭﻃﻠﺐ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﻤﻮ‪ ‬ﻳﻌﲏ ﺗﺪﺑ‪‬ﺮ ﺍﻟﺪﻳﻦ ﻭﻓﻬﻢ ﺣﻘﻴﻘﺘﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺣﻘﻴﻘﺘﻪ ‪ ،‬ﻭﻟﻴﺲ ﳌﺴﻪ ﻣﻦ ﺍﳋﺎﺭﺝ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﻨﺎﺳﺒﻪ ﺍﳌﺲ‪ ‬ﻭﻟﻴﺲ ﺍﻟﻠﻤﺲ ‪..‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺼﻒ ﺍﻟﺪﺍﺧﻠﲔ ﻷﻋﻤﺎﻕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺑﻘﻮﻟﻪ ‪( tbrã•£gsÜßJø9$# žwÎ) ÿ¼çm•¡yJtƒ žw ) :‬‬
‫] ﺍﻟﻮﺍﻗﻌﺔ ‪[ ٧٩ :‬‬
‫] ‪ – [ ٣‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( $Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù‬ﻻ ﻳﻨﻔﻲ ﻭﺟﻮﺩ‬
‫ﺍﳊﺮﺱ ﻭﺍﻟﺸﻬﺐ ﻗﺒﻞ ﳌﺲ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺀ ) ﺃﻱ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻧﻔﻴﺎﹰ ﺗﺎﻣ‪‬ـﺎﹰ ﻛﻤـﺎ‬
‫ﺫﻫﺒﻮﺍ ‪ ..‬ﺇﻧ‪‬ﻤﺎ ﻳﺆﻛﹼﺪ ﺃﻧ‪‬ﻬﺎ ) ﺃﻱ ﺍﳊﺮﺱ ﻭﺍﻟﺸﻬﺐ ( ﺯﻳﺪﺕ ﻟﺪﺭﺟﺔ ﺃﻥﹼ ﺍﻟﺴﻤﺎﺀ ﻣ‪‬ﻠﺌـﺖ ‪‬ـﺎ‬
‫ﲤﺎﻣﺎﹰ ‪ ..‬ﻓﺎﳊﺎﺩﺙ ﺍﻟﺬﻱ ﺣﺼﻞ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳌﻞﺀ ﺍﻟﺘﺎﻡ‪ ، ‬ﻭﻟﻴﺲ ﺣـﺪﻭﺙ‬
‫ﻫﺬﻩ ﺍﻟﺸﻬﺐ ‪..‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä.‬ﻳﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﺑﺄﻧ‪‬ﻪ ﻛﺎﻧـﺖ‬
‫ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳌﻘﺎﻋﺪ ﻟﻠﺴﻤﻊ ‪ ،‬ﺗﻠﻚ ﺍﳌﻘﺎﻋﺪ ﺍﻟﱵ ﻻ ﺗﺼﻠﻬﺎ ﺍﻟﺸﻬﺐ ‪ ،‬ﻭﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﳊـﺮﺱ ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻵﻥ ) ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻣ‪‬ﻠﺌﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﳊﺮﺱ ﻭﺍﻟﺸﻬﺐ ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﻫﻨـﺎﻙ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٠‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺃﻱ‪ ‬ﻣﻘﺎﻋﺪ ﻟﻠﺴﻤﻊ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻟﺸﻬﺐ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺣﺮﺱ‪ ‬ﻭﺷﻬﺐ ‪ ،‬ﳌﺎ ﺃﺗﺖ ﻛﻠﻤﺔ ﻣﻘﺎﻋﺪ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺼـﻴﻐﺔ‬
‫ﺍﻟﻨﻜﺮﺓ ‪ ،‬ﻭﻷﺗﺖ ﺑﺼﻴﻐﺔ ﺍﳌﻌﺮﻓﺔ ‪ ..‬ﻓﻮﺭﻭﺩﻫﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ) ‪ ( ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB‬ﻳﻌـﲏ ﺃﻥﹼ‬
‫ﻫﻨﺎﻙ ﻣﻘﺎﻋﺪ ﻟﻠﺴﻤﻊ ) ﻭﻟﻴﺲ ﻛﻞﹼ ﺍﳌﻘﺎﻋﺪ ﺍﳌﻤﻜﻨﺔ ( ﻛﺎﻧﺖ ﺻﺎﳊﺔﹰ ﻻﺳـﺘﺮﻗﺎﻕ ﺍﻟﺴـﻤﻊ ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻘﺎﻋﺪ ﺃﺻﺒﺤﺖ ﳏﻤﻴ‪‬ﺔﹰ ﺑﺎﳊﺮﺱ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﺸﻬﺐ ‪ ،‬ﺷﺄ‪‬ﺎ ﺑـﺬﻟﻚ ﺷـﺄﻥ ﺍﳌﻘﺎﻋـﺪ‬
‫ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻛﺎﻧﺖ ﳏﻤﻴ‪‬ﺔ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﻘﻮﳍﻢ ﺇﻥﹼ ﺍﻟﺸﻬﺐ ﺣﺎﺩﺛﺔﹲ ‪،‬‬
‫ﻭﺇﻥﹼ ﻫﺆﻻﺀ ﺍﳉﻦ‪ ‬ﻛﺎﻧﻮﺍ ﻳﺘﻠﻤ‪‬ﺴﻮﻥ ﺍﻟﺪﻳﻦ ﺩﻭﻥ ﺃﻱ‪ ‬ﺷﻬﺎﺏ ‪ ،‬ﻫﻮ ﺗﺄﻭﻳﻞﹲ ﺑﺎﻃﻞﹲ ‪..‬‬
‫) ‪`yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur‬‬ ‫] ‪ – [ ٤‬ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫) )‪s-uŽtIó™$# Ç`tB žwÎ‬‬ ‫„‪ ، ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o‬ﺑﺪﳎﻬﺎ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ] ( ×ûüÎ7•B Ò>$pkÅ- ¼çmyèt7ø?r'sù yìôJ¡¡9$#‬ﺍﳊﺠﺮ ‪ ، [ ١٨ :‬ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻟﻜﻞﱢ ﳏﺎﻭﻟﺔ ﺳـﺮﻗﺔ‬
‫ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ﻭﲢﺮﻳﻒ ﺍﳌﻨﻬﺞ ‪ ،‬ﺷﻬﺎﺑﺎﹰ ﻭﺑﻴﺎﻧﺎﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻟﺜﻘﺐ ﺍﻟﺒﺎﻃﻞ ﺍﳌﻔﺘﺮﻯ ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‬
‫ﻳ‪‬ﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺩﻻﻻﺕ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ‪:‬‬
‫) ﺃ ( – ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺸﻬﺎﺏ ﺍﳌﺒﲔ ﻭﺍﻟﺸﻬﺎﺏ ﺍﻟﺮﺻﺪ ‪ ،‬ﻳﺘ‪‬ﺒﻊ ﺫﺍﺕ ﻣﻦ ﻳﺴﺘﺮﻕ‪ ‬ﺍﻟﺴﻤﻊ‬
‫ﻭﻣﻦ ﻳﺴﺘﻤﻊ ‪ ،‬ﻭﻻ ﻳﺘ‪‬ﺒﻊ ﳏﺎﻭﻟﺔ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ،‬ﻓﺎﻟﺸﻬﺎﺏ – ﻛﻤـﺎ ﺗﺆﻛﹼـﺪ‬
‫ﺻﻴﺎﻏﺔ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ – ﻳﺘ‪‬ﺠﻪ ﻟﻴﺲ ﳓﻮ ﺍﶈﺎﻭﻟﺔ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﳓﻮ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﺗﻘﻮﻡ‬
‫‪‬ﺬﻩ ﺍﶈﺎﻭﻟﺔ ‪..‬‬
‫) ﺏ ( – ﻟﻮ ﻛﺎﻥ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻜﻠﻤﺎﺕ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺸﻬﺐ ﻭﺍﻻﺳﺘﻤﺎﻉ ﰲ ﻫﺬﻩ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﳌﺎ ﻛﺎﻥ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺃﻱ‪ ‬ﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻟﺸـﺮ‪.. ‬‬
‫ﻓﺄﻱ‪ ‬ﺷﺮ‪ ‬ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﺼﻮ‪‬ﺭﻩ ﺇﺫﺍ ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻞﹼ ﳏﺎﻭﻟﺔ ﺳﺮﻗﺔ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﻭﲢﺮﻳﻔﻬـﺎ‬
‫– ﻛﻤﺎ ﺃﻭ‪‬ﻟﻮﺍ – ﺑﺮﻫﺎﻧﺎﹰ ﻭﺷﻬﺎﺑﺎﹰ ﻳﺜﻘﺐ ﺍﻟﺒﺎﻃﻞ ﺍﳌﹸﻔﺘﺮﻯ ‪..‬‬
‫ﺇﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﳉﻦ‪ ‬ﺑﻌﺪﻣﺎ ﺭﺃﻭﺍ ﺍﻟﺴﻤﺎﺀ ﻣ‪‬ﻠﺌﺖ ﺣﺮﺳﺎﹰ ﺷﺪﻳﺪﺍﹰ ﻭﺷﻬﺒﺎﹰ‬
‫ﻳﻘﻮﻟﻮﻥ ‪ ] ( #Y‰x©u‘ öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur ) :‬ﺍﳉﻦ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥١‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ .. [ ١٠ :‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺸﻬﺐ ﺍﻟﱵ ﻣﻸﺕ ﺍﻟﺴﻤﺎﺀ ﻫﻲ ﻟﻴﺴﺖ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪،‬‬
‫ﻭﺃﻥﹼ ﺍﻟﺴﻤﺎﺀ ﻟﻴﺴﺖ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ،‬ﻭﺃﻥﹼ ﺍﳌﺴﺄﻟﺔ ﻛﻮﻧﻴ‪‬ﺔ ﺟﻌﻠﺖ ﺍﳉﻦ‪ ‬ﳛﺘﺎﺭﻭﻥ ‪‬ﺎ ‪ ،‬ﻟﺪﺭﺟﺔ ﱂ‬
‫ﻳﻌﺮﻓﻮﺍ ﺍﳌﹸﺮﺍﺩ ﻣﻨﻬﺎ ‪ ،‬ﻫﻞ ﻫﻮ ﺷﺮ‪ ‬ﺃﻡ ﺧﲑ ‪ ..‬ﻭﻧﺮﻯ ﺃﻧ‪‬ﻬﻢ ﻳ‪‬ﻘﺪ‪‬ﻣﻮﻥ ﺍﻟﺸﺮ‪ ‬ﰲ ﻇﻨ‪‬ﻬﻢ ﺣﻮﻝ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﳋﲑ ‪ ..‬ﻓﻠﻮ ﻛﺎﻥ ﺗﺄﻭﻳﻞ ﺯﺍﻋﻤﻲ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﳌﺎ ﻗﺎﻟﺖ ﺍﳉﻦ‪‬‬
‫ﻣﺎ ﻗﺎﻟﺘﻪ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫] ‪ – [ ٥‬ﻭﰲ ﳏﺎﻭﻟﺔ‪ ‬ﻟﻜﻲ ﻳﺴﺘﻘﻴﻢ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ‪ ،‬ﻧﺮﺍﻫﻢ‬
‫) ‪yxŠÎ6»|ÁyJÎ/ $u‹÷R‘‰9$# uä!$yJ¡¡9$# $¨Z-ƒy— ô‰s)s9ur‬‬ ‫ﻳﺴﺤﺒﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫‪ ] ( ( ÈûüÏÜ»u‹¤±=Ïj9 $YBqã_â‘ $yg»oYù=yèy_ur‬ﺍﳌﻠﻚ ‪ .. [ ٥ :‬ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺍﳌﺼﺎﺑﻴﺢ ﻫﻨﺎ ﻫﻲ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺣﻔﻈﺔ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﲟﺎ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭ‪‬ﺟﹺﺪﺕ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﳌﺼﺎﺑﻴﺢ ﺍﻟﱵ ﻫﻲ‬
‫ﺭﺟﻮﻡ‪ ‬ﻟﻠﺸﻴﺎﻃﲔ ‪ ،‬ﻓﻬﻲ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ‪ r‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ ..‬ﻛﻴﻒ ﳝﻜﻨﻜﻢ ﺗﺄﻭﻳﻞ ﻛﻠﻤﺔ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ .. ( yxŠÎ6»|ÁyJÎ/ $u‹÷R‘‰9$# uä!$yJ¡¡9$# $¨Z-ƒy— ô‰s)s9ur ) :‬ﻓﻬﻞ ﺭﺳﺎﻟﺔ ﳏﻤ‪‬ﺪ ‪ r‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳘﺎ‬
‫– ﺑﻨﺎﺀً ﻋﻠﻰ ﺗﺄﻭﻳﻠﻜﻢ – ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻷﺩﱏ !!! ‪ ..‬ﻭﻣﻬﻤﺎ ﺃﻭ‪‬ﻟـﺘﻢ ‪ ،‬ﻛﻴـﻒ‬
‫ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﺪﻧﻴﺎ ﺻﻔﺔﹰ ﻟﺸﺮﻳﻌﺔ ﳏﻤ‪‬ﺪ ‪ r‬ﻭﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟!!! ‪..‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ ..‬ﻛﻴﻒ ﻳﻨﻄﻠﻖ ﺍﻟﻨﺠﻢ ﺗﺎﺭﻛﺎﹰ ﻣﺴﺎﺭﻩ ﻟﻴﻄﺎﺭﺩ ﺍﳉﻦ‪ ‬ﻭﺍﻟﺸﻴﺎﻃﲔ ؟ ‪ ..‬ﻭﻟـﻮ ﺃﻥﹼ‬
‫ﺫﻟﻚ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ﻟﺘﻨﺎﻗﺺ ﻋﺪﺩ ﺍﻟﻨﺠﻮﻡ ﰲ ﺍﻟﺴﻤﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‪ ، ( ( ÈûüÏÜ»u‹¤±=Ïj9 $YBqã_â‘ $yg»oYù=yèy_ur‬ﻭﱂ‬
‫ﻳﻘﻞ – ﺣﺴﺐ ﻣﺎ ﻳﺬﻫﺒﻮﻥ – ) ﻭﺟﻌﻠﻨﺎﻫﺎ ﺭﲨﺎﹰ ﻟﻠﺸﻴﺎﻃﲔ ( ‪ ..‬ﻓﻜﻞﹼ ﻣﺼﺒﺎﺡﹴ ﻫﻮ ﺭﺟـﻢ‪، ‬‬
‫ﻭﺍﻧﻄﻼﻕ ﺍﻟﺸﻬﺎﺏ ﻣﻦ ﺍﳌﺼﺒﺎﺡ ﻻ ﻳﻌﲏ ﺃﻥﹼ ﳒﻤﺎﹰ ﺗﺮﻙ ﻣﺴﺎﺭﻩ ﻛﻤﺎ ﻳﺘﻮﻫ‪‬ﻤﻮﻥ ‪..‬‬
‫ﰒﹼ ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﻵﻟﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﺒﻊ ‪‬ﺎ ﺍﻟﺸﻬﺎﺏ‪ ‬ﺍﻟﺸﻴﻄﺎﻥﹶ ‪ ،‬ﻫﻲ ﺣﺼﺮﺍﹰ ﺍﻵﻟﻴ‪‬ﺔ ﺍﳌﺎﺩ‪‬ﻳ‪‬ـﺔ ﺍﻟـﱵ‬
‫ﻳﺘﺼﻮ‪‬ﺭﻭ‪‬ﺎ ؟! ‪..‬ﻣﺎ ﺩﺍﻡ ﺍﳉﻦ‪ ‬ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻏﲑ ﺍﳌﺮﺋﻴ‪‬ﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ‪ ،‬ﻓﺈﻥﹼ ﺍﳉﺰﻡ ﺑـﺄﻱ‪ ‬ﺁﻟﻴ‪‬ـﺔ‪‬‬
‫ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ﺣﺴ‪‬ﻴ‪‬ﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻻ ﻳﺮﻗﻰ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻴﻘﲔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٢‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﳌﹼﺎ ﺭﺃﻭﺍ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺒﻴ‪‬ﻦ ﺑﺸﻜﻞﹴ ﻻ ﻟﺒﺲ ﻓﻴﻪ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﳎﺎﻝﹴ ﻟﻠﺘﺄﻭﻳـﻞ ‪ ،‬ﺃ ﹼﻥ‬
‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﻗﺒﻞ ﻋﺎﱂ ﺍﻹﻧﺲ ‪ ،‬ﻓﻘﺪ ﺫﻫﺒﻮﺍ ﺇﱃ ﳎﺎﺭﺍﺓ ﻓﺮﺿﻴ‪‬ﺔ ﺩﺍﺭﻭﻥ ﻟﻠﺘﻄـﻮ‪‬ﺭ ‪،‬‬
‫ﻓﻘﺎﻟﻮﺍ ﺇﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺗﻄﻮ‪‬ﺭ ﺧﻠﻘﻪ ﻋﱪ ﻣﺮﺍﺣﻞ ﺇﱃ ﺃﻥ ﻭﺻﻞ ﺇﱃ ﻣﺮﺣﻠﺔ ﻧﻔﺦ ﺍﻟـﺮﻭﺡ ﻓﻴـﻪ ‪،‬‬
‫ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫) ‪ ] ( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%ur ÇÊÌÈ #Y‘$s%ur ¬! tbqã_ö•s? Ÿw ö/ä3s9 $¨B‬ﻧﻮﺡ ‪[ ١٤ – ١٣ :‬‬

‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﺇﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%ur‬ﻫﻲ ﺧﻄﺎﺏ‪‬‬
‫ﻣﻮﺟ‪‬ﻪ‪ ‬ﻟﻠﺬﻳﻦ ﱂ ﻳﺆﻣﻨﻮﺍ ﻣﻊ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺳﻴﺎﻕ ﺍﻟﻨﺺ‪ ‬ﺍﶈﻴﻂ ‪‬ﺬﻩ ﺍﻵﻳﺔ ‪،‬‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻪ ﺧﻄﺎﺏ‪ ‬ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ‪ ‬ﻣﻮﺟﻮﺩ‪ ‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﳋﻠﻖ ﺃﻃﻮﺍﺭﺍﹰ ﳜﺺ‪ ‬ﻛﻞﱠ ﺇﻧﺴﺎﻥ‪ ‬ﻣﻮﺟﻮﺩ‪ ‬ﻭﳑﺘﺤﻦﹴ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻻ ﳝﻜﻦ ﺳﺤﺐ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺗﻄﻮ‪‬ﺭ ﺧﻠﻖ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍﳌﺰﻋﻮﻡ ﻗﺒﻞ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺎﻟﻀﻤﲑ ﺍﳌﺘ‪‬ﺼـﻞ ﰲ ﻛﻠﻤـﺔ )‬
‫{‪ ( ö/ä3s)n=s‬ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﺍﳌﻌﻨﻴ‪‬ﺔ ‪ ،‬ﻫﻲ ﺫﺍﺕ ﺍﳌﺨﺎﻃﺒﲔ ‪..‬‬
‫) ‪ö/ä3s9 $¨B‬‬ ‫‪ ..‬ﻭﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺨﺎﻃﺒﻬﻢ ﻧﻮﺡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ، ( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%ur ÇÊÌÈ #Y‘$s%ur ¬! tbqã_ö•s? Ÿw‬ﻟﻴﺴﻮﺍ ﻣﺆﻣﻨﲔ ﺑﺎﻟﻐﻴﺐ ‪ ..‬ﻭﺗﺼـﻮ‪‬ﺭﺍﺕ‬
‫ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻋﻦ ﺍﻟﺘﻄﻮ‪‬ﺭ ﻫﻲ ﻏﻴﺐ‪ ‬ﱂ ﻳﺸﻬﺪﻩ ﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻭﻥ ‪ ،‬ﻓﻜﻴﻒ ﻳﻀﻊ ﻧـﻮﺡ‪‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﺑﻨﺎﺀً ﻋﻠﻰ ﺯﻋﻤﻬﻢ – ﻣﻘﺪ‪‬ﻣﺔﹰ ﻏﻴﺒﻴ‪‬ﺔﹰ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ‪ ،‬ﻟﻴﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺇﱃ ﺩﻋـﻮ‪‬ﻢ‬
‫ﻟﻺﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻟﲑﺟﻮﺍ ﻟﻪ ﻭﻗﺎﺭﺍﹰ ؟!! ‪ .....‬ﺑﻴﻨﻤﺎ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﻫﻲ ﻣﺴﺄﻟﺔ ﺣﺴ‪‬ﻴ‪‬ﺔ ﻭﻟﻴﺴﺖ ﻏﻴﺒﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﻨﻴ‪‬ﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%ur‬‬
‫‪ ...‬ﻓﺄﻃﻮﺍﺭ ﺍﳋﻠﻖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ‪ ‬ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ ﺑﻴ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪:‬‬
‫) ‪ÇÊÌÈ &ûüÅ3¨B 9‘#t•s% ’Îû ZpxÿôÜçR çm»oYù=yèy_ §NèO ÇÊËÈ &ûüÏÛ `ÏiB 7's#»n=ß™ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur‬‬

‫‪$tRöq|¡s3sù $VJ»sàÏã sptóôÒßJø9$# $uZø)n=y‚sù ZptóôÒãB sps)n=yèø9$# $uZø)n=y‚sù Zps)n=tæ spxÿôÜ‘Z9$# $uZø)n=yz ¢OèO‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٣‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ] ( tûüÉ)Î=»sƒø:$# ß`|¡ômr& ª!$# x8u‘$t7tFsù 4 t•yz#uä $¸)ù=yz çm»tRù't±Sr& ¢OèO $VJøtm: zO»sàÏèø9$#‬ﺍﳌﺆﻣﻨﻮﻥ ‪– ١٢ :‬‬
‫‪[ ١٤‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﰲ ﺍﻟﻜﻠﻤﺘﲔ ) ‪ ( y7s9y‰yèsù y71§q|¡sù‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫‪ ،‬ﻳﻬﺪﻡ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ‪ ،‬ﻧﺮﺍﻫﻢ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﺇﻥﹼ ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ – ﻫﻨﺎ – ﲟﻌﲎ ﰒﹼ ﺍﻟـﱵ ﺗ‪‬ﻔﻴـﺪ‬
‫ﺍﻟﺘﺮﺍﺧﻲ ﰲ ﺍﻟﺰﻣﻦ ‪ ،‬ﺿﺎﺭﺑﲔ ﺑﻌﺮﺽ ﺍﳊﺎﺋﻂ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﻘﺮ‪‬ﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ÇÐÈ y7s9y‰yèsù y71§q|¡sù y7s)n=yz “Ï%©!$# ÇÏÈ ÉOƒÌ•x6ø9$# y7În/t•Î/ x8¡•xî $tB ß`»|¡RM}$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ ] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îû‬ﺍﻻﻧﻔﻄﺎﺭ ‪[ ٨ – ٦ :‬‬
‫ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺇﻥﹼ ﺁﺩﻡ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﺃﻭ‪‬ﻝ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻭﺟﻪ‬
‫&‪`tB $pkŽÏù ã@yèøgrBr‬‬ ‫ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺳﺒﻘﻪ ﺁﺩﻣﻴ‪‬ﻮﻥ ﻛﺜﲑﻭﻥ ‪ ،‬ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ ‪) :‬‬
‫‪ ] ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿãƒ‬ﺍﻟﺒﻘﺮﺓ ‪ .. [ ٣٠ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺧﻼﻓﺔ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻟﻴﺴﺖ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﳌﻦ ﺳﺒﻘﻪ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ) * )‪] ( tûüÏJn=»yèø9$# ’n?tã tbºt•ôJÏã tA#uäur zOŠÏdºt•ö/Î) tA#uäur %[nqçRur tPyŠ#uä #’s"sÜô¹$# ©!$# ¨bÎ‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪ [ ٣٣ :‬ﻋﻠﻰ ﺃﻥﹼ ﺁﺩﻡ ﺣﻴﻨﻤﺎ ﺧ‪‬ﻠﻖ ﱂ ﻳﻜﻦ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ‬
‫ﺑﲔ ﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺇﺑﻠﻴﺲ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﺇﻥﹼ ﻗﻮﳍﻢ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ‪‬ﻟﺪ ﻣﻦ ﺑﻌﺾ‬
‫ﻫﺆﻻﺀ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻩ ﻭﻻﺩﺓﹰ ‪ ،‬ﻭﺫﻟﻚ ﻛﻐﲑﻩ ﻣﻦ ﺃﺑﻨﺎﺀ ﺟﻴﻠﻪ ‪ ،‬ﺃﻱ ﺃﻧ‪‬ﻪ ﻣﺮ‪ ‬ﲟﺮﺍﺣﻞ ﺍﳋﻠﻖ‬
‫ﺍﻟﱵ ﳝﺮ‪ ‬ﺎ ﺍﻟﺒﺸﺮ ‪ ،‬ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﺇﱃ ﺍﻟﻌﻠﻘﺔ ﺇﱃ ‪ ، .....‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ‪،‬‬
‫) )‪5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬ ‫ﻓﻜﻴﻒ ﻧﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ] ( ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèO‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ [ ٥٩ :‬؟!!! ‪..‬‬
‫ﺇﻥﹼ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺒﻴ‪‬ﻦ ﺃﻥﹼ ﺧﻠﻖ ﺁﺩﻡ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻟﻴﺲ ﻛﺨﻠﻖ ﺑـﺎﻗﻲ‬
‫ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﱂ ﳝﺮ‪ ‬ﲟﺮﺍﺣﻞ ﺍﳋﻠﻖ ﺍﳌﻌﺮﻭﻓﺔ ‪ ..‬ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ – ﻣﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ – ﻗﻮﳍﻢ ﺑﺄﻥﹼ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٤‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺁﺩﻡ ﻭ‪‬ﻟﺪ ﻣﻦ ﺁﺩﻣﻴ‪‬ﲔ ﺳﺒﻘﻮﻩ ؟!!! ‪ ..‬ﻭﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﺘﺼﻮ‪‬ﺭ ﺃﻥﹼ ﺍﺳـﻢ ﺫﺍﺕ‪ ‬ﻳـﺮﺩ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻛﺎﺳﻢ ﺁﺩﻡ – ﻭﳜﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻻﺳﻢ ﺑﺄﺩﺍﺓ ﺍﻟﻨـﺪﺍﺀ ‪،‬‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺮﺗﺒﻂ ﺑﺄﺷﺨﺎﺹﹴ ﻛﺜﲑﻳﻦ ﻏﲑ ﻣﻌﻠﻮﻣﲔ ؟!!! ‪..‬‬
‫) &‪$pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr‬‬ ‫‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻨ‪‬ﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻛﻴﻒ ﺃﻥﹼ ﻗـﻮﻝ ﺍﳌﻼﺋﻜـﺔ‬
‫‪ ، ( uä!$tBÏe$!$# à7Ïÿó¡o„ur‬ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺁﺩﻡ ) ﺍﳉﺴﺪ ( ‪ ،‬ﻭﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻏﻄـﺎﺀ‬
‫ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﻓﺮﺃﺕ ﺍﳌﻼﺋﻜﺔ ﻣﺎ ﺳﻴﻜﻮﻥ ﻣﻦ ﻓﺴﺎﺩ‪ ‬ﻭﻣﻦ ﺳﻔﻚ‪ ‬ﻟﻠﺪﻣﺎﺀ ﻋﻠﻰ ﺳﻄﺢ‬
‫ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴ‪‬ﺔ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫) * )‪tA#uäur zOŠÏdºt•ö/Î) tA#uäur %[nqçRur tPyŠ#uä #’s"sÜô¹$# ©!$# ¨bÎ‬‬ ‫‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝـﺔ‬
‫‪ .. ( tûüÏJn=»yèø9$# ’n?tã tbºt•ôJÏã‬ﻓﻨﻘﻮﻝ ‪ ..‬ﺇﻥﹼ ﺳﺎﺣﺔ ﺍﺻﻄﻔﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻲ ﺫﺍ‪‬ﺎ ﺳﺎﺣﺔ‬
‫ﺍﺻﻄﻔﺎﺀ ﻧﻮﺡﹴ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ‪ ،‬ﻭﻫﻲ ﺳـﺎﺣﺔ ﺍﻟﻌـﺎﳌﲔ ) ‪.. ( tûüÏJn=»yèø9$# ’n?tã‬‬
‫ﻓﺤﺮﻑ ﺍﻟﻌﻄﻒ ) ﺍﻟﻮﺍﻭ ( ﺑﲔ ﺁﺩﻡ ﻭﻧﻮﺡﹴ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫‪ ،‬ﻟﻴﺲ ﻋﺒﺜﺎﹰ ‪ ،‬ﻓﻬﻮ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳚﻤﻊ ﺑﻴﻨﻬﻢ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﺍﳌﺬﻛﻮﺭ ﰲ ﺳـﺎﺣﺔ‬
‫ﺍﻻﺻﻄﻔﺎﺀ ‪ ،‬ﲡﻤﻌﻬﻢ ﺳﺎﺣﺔ ﺍﺻﻄﻔﺎﺀ ﻭﺍﺣﺪﺓ ‪ ،‬ﻫﻲ ﺳﺎﺣﺔ ﺍﻟﻌﺎﳌﲔ ‪..‬‬
‫ﻭﺣﻴﺜﻴ‪‬ﺎﺕ ﺍﻻﺻﻄﻔﺎﺀ ﺗﺘﻌﻠﹼﻖ ﺑﺘﻤﻴﻴﺰ ﺍﳌﺼﻄﻔﲔ ﲞﻮﺍﺹ‪ ‬ﲣﺘﻠﻒ ﻋﻤ‪‬ﺎ ﻳﺘ‪‬ﺼﻒ ﺑﻪ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ‬
‫ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ ﻫﺬﻩ ﺍﳋﻮﺍﺹ‪ .. ‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ – ﻻ ﺍﳊﺼـﺮ –‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ .....‬ﺁﺩﻡ ﻫﻮ ﺃﺑﻮ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﺁﺩﻡ ﺳﺠﺪﺕ ﻟﻪ ﺍﳌﻼﺋﻜـﺔ ‪،‬‬
‫ﻭﺁﺩﻡ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ – ﻣﻊ ﺯﻭﺟﺘﻪ – ﳉﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ‪ .....‬ﻫﺬﻩ ﺍﻟﺼـﻔﺎﺕ ﺍﺻـﻄﻔﺎﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪‬ﺎ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪ ..‬ﻭﺩﻓﻌﺘﻬﻢ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﻫﺬﻩ ﺇﱃ ﺗﺄﻭﻳﻞ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﱵ ﺑﻴ‪‬ﻨﻬﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺗﺄﻭﻳﻼﹰ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ ‪ :‬ﺇﻥﹼ ﺑﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻣـﻦ ﺗـﺮﺍﺏ‬
‫ﻳﻌﲏ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻥ ﰲ ﺑﺪﺍﻳﺔ ﺗﻄﻮ‪‬ﺭﻩ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﻛﻄﺒﻊ ﺍﻟﺘﺮﺍﺏ ‪ ،‬ﻻ ﻳ‪‬ﻘﹶﻮ‪‬ﻟﹶـﺐ‬
‫ﻭﻻ ﻳﺘﻜﻴ‪‬ﻒ ﺑﺴﻬﻮﻟﺔ ﻭﻻ ﻳ‪‬ﺬﻋﻦ ‪ ..‬ﻭﺑﻴﺎﻥ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻃﲔ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٥‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ،‬ﻳﺆﻭ‪‬ﻟﻮﻧﻪ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﻼﺣﻘﺔ ‪ ،‬ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎﺀ ﺍﳊﻴﺎﺓ ‪ ،‬ﻓﺄﺻﺒﺢ ﺑﻄﺒﻌﻪ‬
‫ﻛﺎﻟﻄﲔ ﻳﺘﻜﻴ‪‬ﻒ ﻭﻳﺬﻋﻦ ﺑﺴﻬﻮﻟﺔ ﰲ ﺣﻴﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ..‬ﻭﰲ ﺑﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳋﻠﻖ ﻣـﻦ‬
‫ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻧﺎﻃﻘﺎﹰ ﻣﺘﻜﻠﹼﻤﺎﹰ ‪ ،‬ﻳ‪‬ﺠﻴﺐ ﻋﻠﻰ ﻣـﺎ‬
‫ﻳ‪‬ﺮﹺﺩ‪ ‬ﻋﻠﻴﻪ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ﻳ‪‬ﺠﺎﻭﺏ ﺣﻴﻨﻤﺎ ﻳ‪‬ﻨﻘﹶﺮ ﻋﻠﻴﻪ ‪ ..‬ﺃﻱ ﻳﺆﻭ‪‬ﻟﻮﻥ ﻣﺮﺍﺣـﻞ‬
‫ﺧﻠﻖ ﺁﺩﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻴﺠﻌﻠﻮ‪‬ﺎ ﻋﺒﺎﺭﺍﺕ‪ ‬ﺗ‪‬ﺠﺎﺭﻱ ﻓﺮﺿﻴ‪‬ﺔ ﺍﻟﺘﻄﻮ‪‬ﺭ ﻟﺪﺍﺭﻭﻥ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺗ‪‬ﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪..‬‬
‫‪#sŒÎ*sù ÇËÑÈ 5bqãZó¡¨B :*yJym ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur‬‬ ‫)‬
‫™‪öNßg•=à2 èps3Í´¯»n=yJø9$# y‰yf|¡sù ÇËÒÈ tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy‬‬

‫&‪ ] ( šúïωÉf»¡¡9$# yìtB tbqä3tƒ br& #’n1r& }§ŠÎ=ö/Î) HwÎ) ÇÌÉÈ tbqãèuHødr‬ﺍﳊﺠﺮ ‪[ ٣١ – ٢٨ :‬‬

‫) )‪`ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçG÷ƒ§qy™ #sŒÎ*sù ÇÐÊÈ &ûüÏÛ `ÏiB #ZŽ|³o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ‬‬

‫‘•‪}§ŠÎ=ö/Î) HwÎ) ÇÐÌÈ tbqãèuHødr& öNßg•=à2 èps3Í´¯»n=yJø9$# y‰yf|¡sù ÇÐËÈ tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr‬‬

‫‪ ] ( tûïÍ•Ïÿ»s3ø9$# z`ÏB tb%x.ur uŽy9õ3tFó™$#‬ﺹ ‪[ ٧٤ – ٧١ :‬‬

‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺗﺼﻮ‪‬ﺭﺍﻥ ﻣﺸﻬﺪﺍﹰ ﻭﺍﺣﺪﺍﹰ ‪ ،‬ﻫﻮ ﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻠﻤﻼﺋﻜﺔ ﺑﺄﻧ‪‬ﻪ ﺳﻮﻑ ﳜﻠﻖ ﺁﺩﻡ ) ﺍﳉﺴﺪ ( ‪ ،‬ﻭﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﻣﺮﺣﻠﺔ‬
‫ﺍﻟﺼﻠﺼﺎﻝ ﻣﻦ ﲪﺄ‪ ‬ﻣﺴﻨﻮﻥ ‪ ،‬ﻭﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﻣﺮﺣﻠﺔ ﺍﻟﻄﲔ ‪ ..‬ﻭﺭﺃﻳﻨﺎ‬
‫) )‪¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬ ‫ﺳﺎﺑﻘﺎﹰ ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ‬
‫‪ ] ( ãbqä3u‹sù `ä. ¼çms9 tA$s%‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ٥٩ :‬ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺮﺍﺏ ‪ ..‬ﺇﻧ‪‬ﻬـﺎ‬
‫ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺧﻠﻘﺎﹰ ﻣﺎﺩﻳ‪‬ﺎﹰ ﻣﻦ ﻋﻨﺎﺻﺮ ﻣﺎﺩﻳ‪‬ﺔ ‪..‬‬
‫ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺗﺄﻭﻳﻼ‪‬ﻢ ‪ ،‬ﻓﺈﻥﹼ ﺍﺣﺘﺠﺎﺝ ﺇﺑﻠﻴﺲ ﰲ ﺭﻓﻀﻪ ﻟﻠﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ‬
‫ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﺒﺸﺮﻱ ‪ ،‬ﺃﻱ ﺑﻌﺪ ﻧﻄﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪ ،‬ﺃﻱ – ﻋﻠـﻰ‬
‫ﺍﻷﻗﻞ – ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨ‪‬ﺎﺭ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﺍﻟﻌﺎﻗـﻞ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٦‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺍﻟﻨﺎﻃﻖ ﺍﻟﺬﻱ ﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﻛﻴـﻒ ﺗﺆﻭ‪‬ﻟـﻮﻥ ﻭﺭﻭﺩ‬
‫ﺍﳋﻠﻖ ﻣﻦ ﻃﲔ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺍﳌﺸﻬﺪ ﻧﻔﺴﻪ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻛﻴﻒ ﺗﱪ‪‬ﺭﻭﻥ – ﻣﻦ ﻣﻨﻈﺎﺭ ﺗﺄﻭﻳﻼﺗﻜﻢ – ﻗﻮﻝ ﺇﺑﻠﻴﺲ ﻋﻦ ﺁﺩﻡ ﺍﻟﺴﻮﻱ‪ ‬ﺍﻟﻨﺎﻃﻖ‬
‫ﺍﻟﺬﻱ ﻧ‪‬ﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ] ( &ûüÏÛ `ÏB ¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫‪ ، [ ١٢‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻘﻮﻟﻮﻥ ﻓﻴﻪ ‪ ،‬ﺇﻥﹼ ﺍﳋﻠﻖ ﻣﻦ ﻃﲔﹴ ﻳﻌﲏ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺗﻄﻮ‪‬ﺭ‬
‫ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻗﺒﻞ ﺍﻟﻨﻄﻖ ؟!!! ‪ ..‬ﺇﻥﹼ ﺇﺑﻠﻴﺲ ﺫﺍﺗﻪ ﳛﺘﺞ‪ ‬ﰲ ﻣﺸﻬﺪ‪ ‬ﺁﺧﺮ ‪ ،‬ﻷﻥﹼ ﺁﺩﻡ ﺧ‪‬ﻠ‪‬ﻖ ﻣﻦ‬
‫) ‪:*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB ¼çmtFø)n=yz @•t±u;Ï9 y‰àfó™X{ `ä.r& öNs9 tA$s%‬‬ ‫ﺻﻠﺼﺎﻝﹴ ﻣﻦ ﲪﺄ‪ ‬ﻣﺴﻨﻮﻥ ‪..‬‬
‫‪ ] ( 5bqãZó¡¨B‬ﺍﳊﺠﺮ ‪.. [ ٣٣ :‬‬
‫‪ ..‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ ‪ ،‬ﻳﻌﲏ – ﻛﻤﺎ ﻳﻘﻮﻟـﻮﻥ –‬
‫ﻣﺮﺣﻠﺔ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳ‪‬ﻘﹶﻮﻟﹶﺐ ﻛﻄﺒﻊ ‪ ،‬ﻭﻻ ﻳﺘﻜﻴ‪‬ﻒ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻻ ﻳ‪‬ﺬﻋﻦ ‪ ..‬ﻓﻬـﻞ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻭﻫﺎﻡ – ﻛﺎﻥ ﻳﺘ‪‬ﺼﻒ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ؟!!! ‪..‬‬
‫) )‪ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬

‫( ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٥٩ :‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺇﻥﹼ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﺍﲰﻪ ﺍﳊﺎﺭﺙ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺳﻜﹼﺎﻥ ﺍﻟﻜﻬﻮﻑ ‪ ،‬ﻭﴰﻠﻪ ﺍﻷﻣﺮ‬
‫ﺑﺎﻟﺴﺠﻮﺩ ‪ ،‬ﻷﻥﹼ ﺍﻷﻣﺮ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻳﺴﺘﻮﺟﺐ ﺍﻷﻣﺮ ﳌﺎ ﻫﻮ ﺩﻭﻥ ﺫﻟﻚ ﻛﺈﺑﻠﻴﺲ ‪..‬‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﺇﺑﻠﻴﺲ ﻛﻔﺮﺩ‪ ‬ﻣﻦ ﺍﳉﻦ‪ ‬ﻛﺎﻥ ﻣﻜﻠﹼﻔﺎﹰ ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ‬
‫ﻛﺎﻥ ﻳﺘ‪‬ﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻷﻧ‪‬ﻪ ﱂ ﻳﻌﺺﹺ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ‪ ،‬ﻭﻣﻦ ﺍﻷﺩﻟﹼﺔ ﻋﻠﻰ‬
‫) ‪Ì•øBr& ô`tã t,|¡xÿsù Çd`Éfø9$# z`ÏB tb%x. }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù‬‬ ‫ﺫﻟﻚ ‪ ،‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‘‪ ] ( 3 ÿ¾ÏmÎn/u‬ﺍﻟﻜﻬﻒ ‪[ ٥٠ :‬‬
‫‪ ..‬ﺇﺑﻠﻴﺲ ﻳ‪‬ﺴﺘﺜﲎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ) ﻛﺼﻔﺔ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻭﰲ ﻛﻞﱢ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺼـﻮ‪‬ﺭ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr& ô`tã t,|¡xÿsù‬ﺗﻌﲏ ﻓﺨﺮﺝ ﻋـﻦ ﺍﻻﻧﺼـﻴﺎﻉ‬
‫ﻷﻣﺮ ﺭﺑ‪‬ﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻣﻨﺼﺎﻋﺎﹰ ﻷﻣﺮ ﺭﺑ‪‬ﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻭ‪‬ﺻ‪‬ﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜـﺔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٧‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻓﻘﻮﳍﻢ ﺍﲰﻪ ﺍﳊﺎﺭﺙ ﻭﺇﻧ‪‬ﻪ ﻣﻦ ﺳﻜﹼﺎﻥ ﺍﻟﻜﻬﻮﻑ ‪ ،‬ﻻ ﳝﻠﻜﻮﻥ ﻋﻠﻴﻪ ﺫﺭ‪‬ﺓﹰ ﻣﻦ ﺩﻟﻴﻞﹴ ‪ ،‬ﻭﻳﻨﺎﻗﺾ‬
‫ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ ﺩﻻﻻﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪..‬‬
‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻟﻴﺲ ﺇﺑﻠﻴﺲ ‪..‬‬
‫) ‪ ] ( ( ÏmŠÏù $tR%x. $£JÏB $yJßgy_t•÷zr'sù $pk÷]tã ß`»sÜø‹¤±9$# $yJßg©9y—r'sù‬ﺍﻟﺒﻘﺮﺓ ‪[ ٣٦ :‬‬
‫ﻧﻘﻮﻝ ‪ ..‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺎﺳﺪ ‪ ،‬ﻷﻧ‪‬ﻪ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔﱂ ﻳﻜﻦ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻣﻦ ﺍﻟﺒﺸـﺮ ﻏـﲑ ﺁﺩﻡ‬
‫ﻭﺯﻭﺟﻪ ‪ ،‬ﻭﻷﻥﹼ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤﺜﹼﻠﻬﺎ – ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ – ﺇﺑﻠﻴﺲ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ‪ ،‬ﻋﱪ ﻣﻌﺼـﻴﺘﻪ ﷲ‬
‫ﺗﻌﺎﱃ ‪ ..‬ﻭﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﺸﻴﻄﺎﻥ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳﻌﲏ ﻓﺮﺩﺍﹰ ﳏﺪ‪‬ﺩﺍﹰ ‪ ،‬ﺃﺷـﺎﺭ‬
‫ﺇﻟﻴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺫﺍﺗﻪ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻏﻮﺍﻩ ﺑﺄﻣﺮ‬
‫ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﺗﻮﻋ‪‬ﺪ ﺑﺎﻟﻘﻌﻮﺩ ﻵﺩﻡ ﻭﺫﺭﻳ‪‬ﺘﻪ ﺻﺮﺍﻁ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﳌﺴﺘﻘﻴﻢ ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺴﻜﻦ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫) ‪¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%‬‬

‫‪tûïÌ•Éó»¢Á9$# z`ÏB y7¨RÎ) ólã•÷z$$sù $pkŽÏù t•¬6s3tFs? br& y7s9 ãbqä3tƒ $yJsù $pk÷]ÏB ñÝÎ7÷d$$sù tA$s% ÇÊËÈ &ûüÏÛ `ÏB‬‬

‫‪‘ÏZoK÷ƒuqøîr& !$yJÎ6sù tA$s% ÇÊÎÈ tûïÌ•sàZßJø9$# z`ÏB y7¨RÎ) tA$s% ÇÊÍÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr& tA$s% ÇÊÌÈ‬‬

‫{‪ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO ÇÊÏÈ tLìÉ)tFó¡ãKø9$# y7sÛºuŽÅÀ öNçlm; ¨by‰ãèø%V‬‬

‫&‪$YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s% ÇÊÐÈ šúïÌ•Å3»x© öNèdt•sVø.r& ߉ÅgrB Ÿwur ( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr‬‬

‫‪|MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur ÇÊÑÈ tûüÏèuHødr& öNä3ZÏB tL©èygy_ ¨bV|øBV{ öNåk÷]ÏB y7yèÎ7s? `yJ©9 ( #Y‘qãmô‰¨B‬‬

‫‪tûüÏHÍ>»©à9$# z`ÏB $tRqä3tFsù not•yf¤±9$# ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur‬‬

‫‪ ] ( ............ ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù ÇÊÒÈ‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٠ – ١٢ :‬‬

‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺼﻒ ﺍﻟﻔﺮﺩ‪ ‬ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻏـﻮﺍﻩ ﺑـﺄﻣﺮ‬
‫ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﺗﻮﻋ‪‬ﺪ ﺑﺄﻥ ﻳﻘﻌﺪ ﻵﺩﻡ ﻭﺫﺭ‪‬ﻳ‪‬ﺘﻪ ﺻﺮﺍﻁ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﺘﻘﻴﻢ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٨‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻧﻘﻮﻝ ‪ ..‬ﺇﺑﻠﻴﺲ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﻨﻈﺮﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ‪،‬‬
‫ﻭﺃﻧﻈﺮﻩ ﺍﷲُ ﺗﻌﺎﱃ ‪ ،‬ﺃﻱ ﺃﻧ‪‬ﻪ ﺳﻴﺒﻘﻰ ﺣﻴ‪‬ﺎﹰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸـﺒﻬﺔ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺇﺑﻠﻴﺲ ﻫﻮ ﺍﳊﺎﺭﺙ ﻛﻔﺮﺩ‪ ‬ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﳌﻮﺟﻮﺩﻳﻦ ﻣـﻊ ﺁﺩﻡ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ ‪ ..‬ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﺘﺼﻮ‪‬ﺭ ﻓﺮﺩﺍﹰ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﳌﻮﺟﻮﺩﻳﻦ ﺍﻵﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫‪ ،‬ﺍﲰﻪ ﺍﳊﺎﺭﺙ ‪ ،‬ﻣﺎ ﺯﺍﻝ ﻣﻮﺟﻮﺩﺍﹰ ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺳﻴﺒﻘﻰ ﻣﻮﺟﻮﺩﺍﹰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫؟!!! ‪ ..‬ﻫﺬﺍ ﻣﺎ ﺩﻓﻌﻬﻢ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺇﺑﻠﻴﺲ ﻏﲑ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴـﻒ ﺃﻥﹼ ﻫـﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﻓﺎﺳﺪ‪ ، ‬ﻭﻳﻨﺎﻗﺾ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪$yg÷ZÏB Ÿxä.ur sp¨Ypgø:$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒ $uZù=è%ur‬‬ ‫‪ ..‬ﻭﻳﺆﻭ‪‬ﻟﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‘‪ ] ( $yJçFø¤Ï© ß]ø‹ym #´‰xîu‬ﺍﻟﺒﻘﺮﺓ ‪ [ ٣٥ :‬ﺍﻟﱵ ﻳ‪‬ﺨﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺑﺄﻥﹼ‬
‫( ﻫﻮ ﻣﻦ ﺁﻣﻦ ﻣﻌﻚ ﻣﻦ ﻗﻮﻣﻚ ‪ ،‬ﻭﺻﺎﺭ ﻣﻦ ﺻﻔﹼﻚ‬ ‫‪y7ã_÷ry—ur‬‬ ‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻛﻠﻤﺔ )‬
‫ﻭﻣﺜﻴﻠﻚ ﰲ ﺍﺗ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻧﻘﻮﻝ ‪ ..‬ﻫﺬﺍ ﺧﻴﺎﻝﹲ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺪﻻﻻﺕ ﻛﻠﻤﺎﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﺇﻥﹼ ﻛﻠﻤﱵ‬
‫) ‪ ( $yJçFø¤Ï© ) ، ( Ÿxä.ur‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺗﺸﲑﺍﻥ ﺇﱃ ﺍﳌﺜﻨ‪‬ـﻰ ‪ ،‬ﺃﻱ ﺁﺩﻡ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻓﺮﺩ ﺁﺧﺮ ﻫﻮ ﺯﻭﺟﻪ ‪..‬‬
‫‪ ..‬ﻭﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻴﻨﻤﺎ ﺃﺳﻜﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﻗﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻗﺒﻮﳍﺎ ﻣـﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﱂ ﻳﻜﻦ ﻧﺒﻴ‪‬ﺎﹰ ﻭﻻ ﺭﺳﻮﻻﹰ ‪ ،‬ﻓﻘﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻧ‪‬ﻪ ﺑﻌﺪ ﺃﻥ ﺗﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺍﺟﺘﺒﺎﻩ ﺃﺻـﺒﺢ‬
‫ﻧﺒﻴ‪‬ﺎﹰ ‪..‬‬
‫‪ ..‬ﻓﻔﻲ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ﺗﻠﻚ ‪ ،‬ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺑﺸﺮ‪ ‬ﺣﱴ ﻳﺪﻋﻮﻫﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ‬
‫ﺍﻹﳝﺎﻥ ‪ ..‬ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺑﺸﺮ‪ ‬ﺁﺧﺮﻭﻥ ﻣﻊ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪ ،‬ﻓﻬﻞ ﻛﺎﻥ‬
‫ﻫﺆﻻﺀ ﲨﻴﻌﺎﹰ ﻋﻘﻴﻤﲔ ﻻ ﻳﻨﺠﺒﻮﻥ ؟! ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺨﺎﻃﺐ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‬
‫ﺑﺎﻟﻌﺒﺎﺭﺓ ) ‪.. ( tPyŠ#uä ûÓÍ_t6»tƒ‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٥٩‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﻳﺆﻭ‪‬ﻟﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( not•yf¤±9$# ÍnÉ‹»yd $t/t•ø)s? Ÿwur‬ﺑﺄﻥﹼ ﺍﻟﺸﺠﺮﺓ ﻫﻲ ﺷﺠﺮﺓ‬
‫ﺍﳋﻼﻑ ﻭﺍﻟﱰﺍﻉ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻓﺎﺳﺪ‪ ، ‬ﻷﻧ‪‬ﻪ ﱂ ﻳﻜﻦ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺳﻮﻯ ﺁﺩﻡ ﻭﺯﻭﺟﻪ‬
‫ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪ ،‬ﻭﻷﻥﹼ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﻫﻲ ﺍﻟﱵ ﻃﻐﻰ ‪‬ﺎ ﺇﺑﻠﻴﺲ‪ ‬ﺁﺩﻡ‪ ‬ﻭﺯﻭﺟ‪‬ﻪ ﺑﺄﻥﹼ ﺍﻷﻛﻞ ﻣﻨﻬﺎ‬
‫) ‪y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù‬‬ ‫ﳚﻌﻠﻬﻤﺎ ﻣﻠﻜﲔ ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳋﺎﻟﺪﻳﻦ ‪..‬‬
‫‪÷rr& Èû÷üs3n=tB $tRqä3s? br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR $tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã‬‬

‫?‪ ] ( tûïÏ$Î#»sƒø:$# z`ÏB $tRqä3s‬ﺍﻷﻋﺮﺍﻑ ‪ .. [ ٢٠ :‬ﻓﻜﻴﻒ ﻳ‪‬ﻤﻜﻦ ﻓﻬﻢ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﺗﺄﻭﻳﻠﻬﻢ ؟!!! ‪..‬‬
‫) ‪not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù‬‬ ‫‪ ..‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻈﻬﻮﺭ ﺍﻟﺴﻮﺀﺓ ﺑﻌﺪ ﺫﻭﻕ ﺍﻟﺸﺠﺮﺓ‬
‫‪ ] ( $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/‬ﺍﻷﻋﺮﺍﻑ ‪ ، [ ٢٢ :‬ﻓﻔﻴﻬﺎ ﺑﻴﺎﻥﹲ ﺇﳍﻲ‪ ‬ﺃﻥﹼ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﳉﺴﺪﻳ‪‬ﺔ ﺍﻟﱵ ﻛﺎﻥ‬
‫ﻋﻠﻴﻬﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﺍﻷﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ‪ ،‬ﲣﺘﻠﻒ ﻋﻨﻬﺎ ﺑﻌﺪ ﺍﻷﻛﻞ ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ﰲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ‪ ..‬ﻓﺎﳍﺒﻮﻁ ﻣﻦ ﺗﻠﻚ ﺍﳉﻨ‪‬ﺔ ﻫﻮ ﻫﺒﻮﻁﹲ ﰲ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﺒﻨﻴﺔ ﺍﳉﺴﺪﻳ‪‬ﺔ ‪ ،‬ﻋﻤ‪‬ﺎ ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﻗﺒﻞ ﺍﻷﻛﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ‪..‬‬
‫‪ ..‬ﻭﻳﺆﻭ‪‬ﻟﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ] ( ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur‬ﺍﻷﻋﺮﺍﻑ‬
‫‪ ، [ ٢٢ :‬ﺑﺄﻥﹼ ﻭﺭﻕ ﺍﳉﻨ‪‬ﺔ ﻫﻢ ﺍﻟﻔﺘﻴﺔ ﻭﺍﻟﺸﺒ‪‬ﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﺣﻴﺚ ﺑﺪﺃ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻳﺪﻋﻮ‪‬ﻢ ﺇﱃ‬
‫ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫ﻧﻘﻮﻝ ‪ ..‬ﻛﻼﻣﻬﻢ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻓﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻤﺴﺄﻟﺔ ﻣﻦ ﺃﺳﺎﺳﻪ ‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﹸﺜﻨ‪‬ﻰ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﺁﺩﻡ ﻭﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﺍ ﻣﻨﻬﺠﻪ ) ﺯﻭﺟـﻪ‬
‫ﺣﺴﺐ ﺗﺄﻭﻳﻠﻬﻢ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﺁﺩﻡ ﻭﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻣﻌﻪ ﰲ ﻫﺬﻩ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﺑـﺎﻟﻄﺒﻊ ﻣﻨـﻬﻢ‬
‫ﺍﻟﻔﺘﻴﺔ ﻭﺍﻟﺸﺒ‪‬ﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻔﺘﻴﺔ ﻭﺍﻟﺸﺒ‪‬ﺎﻥ ﻫﻢ ﻭﺭﻕ ﺍﳉﻨ‪‬ﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻫﻢ ﺁﺩﻡ‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ] ) ‪ [ ( Èb$xÿÅÁøƒs† ) ، ( $s)ÏÿsÛur‬ﰲ ﺗﻠﻚ ﺍﳉﻨ‪‬ﺔ ؟!! ‪ ..‬ﻻ ﺑ‪‬ـﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻧـﻮﺍ‬
‫ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻭﺟﻮﺩ ﳍﻢ ﺇﻻﹼ ﰲ ﺧﻴﺎﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٠‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫‪ ..‬ﻭﰲ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥﹼ ﺻﻴﻐﺔ ﺍﳍﺒﻮﻁ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ﺃﺗﺖ ﺑﺎﳉﻤﻊ ‪ ،‬ﻭﺑﺄﻥﹼ ﺫﻟﻚ ﻳﺪﻝﱡ ﻋﻠـﻰ‬
‫ﻭﺟﻮﺩ ﺑﺸﺮﹴ ﻛﺎﻧﻮﺍ ﻣﻊ ﺁﺩﻡ ‪ ،‬ﻭﻫﺒﻄﻮﺍ ﻣﻌﻪ ‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺃﺣﺪ‪ ‬ﻭﻫﺒﻂ ‪ ،‬ﻓﻠﻤـﺎﺫﺍ ﱂ‬
‫ﺗﻜﻦ ﻟﻪ ﺫﺭ‪‬ﻳ‪‬ﻪ ؟! ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻳ‪‬ﺨﺎﻃﺐ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ) ‪( tPyŠ#uä ûÓÍ_t6»tƒ‬‬
‫‪ ،‬ﻭﱂ ﻳ‪‬ﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻥﹼ ﻫﻨﺎﻙ ﺑﺸﺮﺍﹰ ﻋﺎﺻﺮﻭﺍ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻗﺪ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻬﻢ ﺑﺎﻟﻌﻘﻢ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﺃﻥﹼ ﻭﺭﻭﺩ ﺻﻴﻐﺔ ﺍﳍﺒﻮﻁ ﺑﺎﳉﻤﻊ ‪ ،‬ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺒﺸﺮ ﺍﻵﻥ‬
‫ﰲ ﺧﻠﻘﺔ ﺟﺴﺪﻳ‪‬ﺔ ﻫﺎﺑﻄﺔ ﻋﻤ‪‬ﺎ ﻛﺎﻧﺖ ﺳﺘﻜﻮﻥ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻟﻮ ﱂ ﻳﻌﺺﹺ ﺁﺩﻡ‪ ‬ﻭﺯﻭﺟ‪‬ﻪ‪ ‬ﺍﷲَ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻴﻤﺎ ﻟﻮ ﻭ‪‬ﻟﺪﻧﺎ ﰲ ﺗﻠﻚ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫) ‪Ç`yJsù “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù ( Ar߉tã CÙ÷èt7Ï9 öNä3àÒ÷èt/ ( $Jè‹ÏHsd $yg÷YÏB $sÜÎ7÷d$# tA$s%‬‬

‫‪%Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur ÇÊËÌÈ 4’s+ô±o„ Ÿwur ‘@ÅÒtƒ Ÿxsù y“#y‰èd yìt7©?$#‬‬

‫‪ ] ( 4‘yJôãr& ÏpyJ»uŠÉ)ø9$# uQöqtƒ ¼çnã•à±øtwUur‬ﻃﻪ ‪[ ١٢٤ – ١٢٣ :‬‬

‫) ‪$¨BÎ*sù‬‬ ‫ﻻ ﺷﻚ‪ ‬ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺨﺎﻃﺐ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ‬ﺗ‪‬ﺸﲑ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴـﻼﻡ ‪..‬‬
‫ﻓﺎﺗ‪‬ﺒﺎﻉ ﺍﳍﺪﻯ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ‪ ،‬ﳘﺎ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫ﻭﱂ ﺗﺘﻮﻗﹼﻒ ﺗﺄﻭﻳﻼ‪‬ﻢ ﻭﺷﺒﻬﺎ‪‬ﻢ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺍﳉﻦ‪ ، ‬ﺑﻞ ﺗﻌﺪ‪‬ﺎ ﺇﱃ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‬
‫) ‪$¨Zà2ur 4 uŽö•©Ü9$#ur z`ósÎm7|¡ç„ tA$t7Éfø9$# yŠ¼ãr#yŠ yìtB $tRö•¤‚y™ur‬‬ ‫ﺍﻷﺧﺮﻯ ‪ ..‬ﻓﻔﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ] ( šúüÎ=Ïè»sù‬ﺍﻷﻧﺒﻴﺎﺀ ‪ ، [ ٧٩ :‬ﻳﺆﻭ‪‬ﻟﻮﻥ ﻛﻠﻤﺔ ) ‪ ( tA$t7Éfø9$#‬ﺑﺴﻜﺎﻥ ﺍﳉﺒﺎﻝ ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ‪..‬‬
‫ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﺃﻥﹼ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ﺟﻌﻠﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺒ‪‬ﺤﻮﻥ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( }§çRqムtPöqs% žwÎ) !$pkß]»yJƒÎ) !$ygyèxÿuZsù ôMuZtB#uä îptƒö•s% ôMtR%x. Ÿwöqn=sù‬ﻳﻮﻧﺲ ‪[ ٩٨ :‬‬

‫) ‪ ] ( ZpyJÏ9$sß ôMtR%x. 7ptƒö•s% `ÏB $oYôJ|Ás% öNx.ur‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ١١ :‬‬

‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦١‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬

‫‪ ..‬ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻘﺮﻳﺔ – ﻫﻨﺎ – ﻫﻮ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﻘﺮﻳﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﻘﺼﻮﺩ‬

‫ﺑﺎﳉﺒﺎﻝ ﻫﻮ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ﻣﻦ ﺍﻟﻨﺎﺱ ‪..‬‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻨ‪‬ﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ‪ ‬ﺍﳌﻄﻠﻖ ( ‪ ،‬ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻘﺮﻳﺔ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻌﲏ ﺍﻟﻨﺸﺎﻁ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﳉﺎﻧﺐ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻌﻘﺎﺋﺪﻱ ﻟﻠﺘﺠﻤ‪‬ﻊ ﺍﻟﺒﺸﺮﻱ ‪،‬‬
‫ﻭﺃﻥﱠ ﻛﻠﻤﺔ ﺍﳌﺪﻳﻨﺔ ﺗﻌﲏ ﺟﺎﻧﺐ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺍﳊﻀﺎﺭﺓ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻟﺬﻟﻚ ﺍﻟﺘﺠﻤ‪‬ﻊ ‪ ،‬ﻭﺑﺮﻫﻨ‪‬ﺎ ﻋﻠﻰ ﺫﻟـﻚ‬
‫‪ ..‬ﻭﻧﻘﻮﻝ ‪ ..‬ﻟﻮ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ ﺍﻟﻘﺮﻳﺔ ﺃﻫﻞﹶ ﺍﻟﻘﺮﻳﺔ ﻟﻮﺿﻊ ﻛﻠﻤﺔ ﺃﻫﻞ ﻗﺒﻠﻬﺎ ‪ ،‬ﺃﻭ ﻋﻠﻰ‬
‫ﺍﻷﻗﻞ ﻷﺗﻰ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺧﻠﻔﻬﺎ ﺑﺼﻴﻐﺔ ﺍﳌﺬﻛﱠﺮ ﻻ ﺍﳌﺆﻧ‪‬ﺚ ‪ ..‬ﻓﺤﻴﻨﻤﺎ ﻳﺮﻳـﺪ ﺍﷲ ﺗﻌـﺎﱃ ﺃﻥ‬
‫ﻳﺬﻛﺮ ﺃﻫﻞ ﻗﺮﻳﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻳﻀﻊ ﻛﻠﻤﺔ ﺃﻫﻞ ﻗﺒﻞ ﻛﻠﻤﺔ ﻗﺮﻳﺔ ‪..‬‬
‫) ‪ ] ( ............ (#qãZtB#uä #“t•à)ø9$# Ÿ@÷dr& ¨br& öqs9ur‬ﺍﻷﻋﺮﺍﻑ ‪[ ٩٦ :‬‬

‫) &‪ ] ( tbqßJͬ!$tR öNèdur $\G»uŠt/ $uZß™ù't/ NåkuŽÏ?ù'tƒ br& #“t•à)ø9$# ã@÷dr& z`ÏBr'sùr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٩٧ :‬‬

‫) &‪ ] ( tbqç7yèù=tƒ öNèdur ÓYÕàÊ $uZß™ù't/ Nßgu‹Ï?ù'tƒ br& #“t•à)ø9$# ã@÷dr& z`ÏBr&urr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٩٨ :‬‬

‫) ‪ ] ( ( Ïptƒö•s)ø9$# ÍnÉ‹»yd È@÷dr& (#þqä3Î=ôgãB $¯RÎ) (#þqä9$s%‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪[ ٣١ :‬‬

‫) )‪ ] ( Ïä!$yJ¡¡9$# šÆÏiB #Y“ô_Í‘ Ïptƒö•s)ø9$# ÍnÉ‹»yd È@÷dr& #’n?tã šcqä9Í”\ãB $¯RÎ‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪[ ٣٤ :‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﺔ ﺍﳉﺒﺎﻝ ‪ ..‬ﻓﻠﻮ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻫﻞﹶ ﺍﳉﺒﺎﻝ‬
‫ﻭﺳﻜﹼﺎ‪‬ﺎ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﻟﻮﺿﻊ ﻛﻠﻤﺔ ﺃﻫﻞ ﺃﻭ ﺳﻜﺎﻥ ﻗﺒﻠـﻬﺎ ‪ ..‬ﺃﻭ ﻷﺗـﺖ ﻛﻠﻤـﺔ‬
‫) ‪yŠ¼ãr#yŠ yìtB $tRö•¤‚y™ur‬‬ ‫ﻳ‪‬ﺴﺒ‪‬ﺤﻮﻥ ﺑﺪﻝ ﻛﻠﻤﺔ ) „‪ ( z`ósÎm7|¡ç‬ﰲ ﻫـﺬﻩ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ، ( šúüÎ=Ïè»sù $¨Zà2ur 4 uŽö•©Ü9$#ur z`ósÎm7|¡ç„ tA$t7Éfø9$#‬ﻷﻥﹼ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ﺗ‪‬ﻨﺎﺳـﺒﻬﻢ ﻛﻠﻤـﺔ‬
‫ﻳ‪‬ﺴﺒ‪‬ﺤﻮﻥ ﻻ ﻛﻠﻤﺔ ) „‪.. ( z`ósÎm7|¡ç‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﺮﺑﻮﻥ ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻋـﱪ ﺧﺼﻮﺻـﻴ‪‬ﺔ ﻟـﻪ ‪،‬‬
‫ﻭﺑﻔﻀﻞﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻤﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ ﰲ ﻋﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ﲪﻞ ﺍﻷﻣﺎﻧـﺔ ‪،‬‬
‫ﻭﺫﻟﻚ ﻗﺒﻞ ﻭﺟﻮﺩ ﺳﻜﺎﻥ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ‪ ،‬ﺑﻞ ﻗﺒﻞ ﻭﺟﻮﺩ ﺁﺩﻡ ) ﺍﳉﺴﺪ ( ؟! ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٢‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫)‪$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ‬‬ ‫)‬
‫‪ ] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur‬ﺍﻷﺣﺰﺍﺏ ‪[ ٧٢ :‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺘﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻫﻮ ﺗﺴﺒﻴﺢ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ‪ ،‬ﻓﺄﻳﻦ ﻫﻲ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺃﻋﻄﻴﺖ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؟!! ‪..‬ﺣﻴﺚ ﻳﺒﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ – ﺃﻥﹼ‬
‫ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻭﺗﻌﻠﻴﻢ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ﻭﺗﺴﺨﲑ ﺍﳉﻦ‪ .. ‬ﻛﻞﱡ ﺫﻟﻚ ﻣﻦ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ ﺍﹸﺧـﺘﺺ‪‬‬
‫‪‬ﺎ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻭﺩﻟﻴﻠﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ‪ ،‬ﺃﻥﹼ ﺍﻟﻌﻄﺎﺀﺍﺕ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺴﺖ‬
‫ﻣﻌﺠﺰﺍﺕ ‪ ،‬ﺑﻞ ﻫﻲ ﻓﻀﻞﹲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻧﻌﺎﻡ‪ ‬ﻋﻠﻴﻪ ‪ ..‬ﻧﻘﻮﻝ ‪ ..‬ﻣﺎ ﺃﹸﻋﻄﻲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ‬
‫) ‪tA$s%‬‬ ‫ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﻣﻌﺠﺰﺓﹰ ﻟﻜﻲ ﻳ‪‬ﺼﺪ‪‬ﻕ ﺍﻟﺒﺸﺮ ﻧﺒﻮ‪‬ﺗﻪ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﺇﺟﺎﺑﺔﹰ ﻟﺪﻋﺎﺀ ﺳﻠﻴﻤﺎﻥ‬
‫‘‪ ] ( Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur ’Í< ö•Ïÿøî$# Éb>u‬ﺹ ‪:‬‬
‫‪ .. [ ٣٥‬ﻭﻟﺬﻟﻚ ﻓﻜﻞﱡ ﺗﺄﻭﻳﻞﹴ ﻟﻶﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ ﻣﺎ ﺃﻭﰐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﲝﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ – ﺩﻭﻥ ﺳﻠﻴﻤﺎﻥ – ﺍﻟﻘﻴﺎﻡ ﺑﻪ ) ﻣﺜﻞ ﺗﺄﻭﻳﻼﺕ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ (‬
‫ﻫﻮ ﺗﺄﻭﻳﻞﹲ ﻓﺎﺳﺪ ‪ ،‬ﻷﻥﹼ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴ‪‬ﻦ ﰲ ﻃﻠﺒﻪ ﳍﺬﻩ ﺍﻟﻌﻄﺎﺀﺍﺕ ‪ ،‬ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﻨﺒﻐﻲ‬
‫ﻷﺣﺪ‪ ‬ﻣﻦ ﺑﻌﺪﻩ ‪..‬‬
‫‪z`ÏB tb%Ÿ2 ÷Pr& y‰èdô‰ßgø9$# “u‘r& Iw ~†Í< $tB tA$s)sù uŽö•©Ü9$# y‰¤)xÿs?ur‬‬ ‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( šúüÎ7ͬ!$tóø9$#‬ﺍﻟﻨﻤﻞ ‪ ، [ ٢٠ :‬ﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻄﲑ ﺗﻌﲏ ﺍﻟﻔﺮﺳﺎﻥ ﺍﻟﺴﺮﻳﻌﲔ ﺍﻟﺬﻳﻦ‬
‫ﻳﺮﻛﺒﻮﻥ ﺍﳋﻴﻮﻝ ﺍﻟﺴﺮﻳﻌﺔ ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ‪ ،‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﳍﺪﻫﺪ ﺗﻌﲏ ﺇﻧﺴﺎﻧﺎﹰ ﻋﺎﻗﻼﹰ ﺍﲰﻪ ﺍﳍﺪﻫﺪ ﺃﻭ‬
‫ﻟﻘﺒﻪ ﺍﳍﺪﻫﺪ ‪ ،‬ﻭﻫﻮ ﻗﺎﺋﺪ ﺟﻴﺶ ﻟﻔﺮﻗﺔ ﺍﳋﻴ‪‬ﺎﻟﺔ ﺍﻟﺴﺮﻳﻌﲔ ) ﺍﻟﻄﲑ ﺣﺴﺐ ﺗﺄﻭﻳﻠﻬﻢ ( ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﳍﺪﻫﺪ ﺗﻌﲏ ﺭﺟﻞ ﳐﺎﺑﺮﺍﺕ ﻣﻦ ﻓﺼﻴﻞ ﺍﻷﺧﺼ‪‬ﺎﺋﻴ‪‬ﲔ ﺍﻟﻔﻨﻴ‪‬ﲔ ﰲ ﺟﻴﺶ‬
‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﳛﺘﺠ‪‬ﻮﻥ ﻋﻠﻰ ﺗﺄﻭﻳﻠﻬﻢ ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( šúüÎ7ͬ!$tóø9$#‬ﺑﺼﻴﻐﺔ ﲨﻊ‬
‫ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ‪ ،‬ﺍﻟﺬﻱ ﻳﺄﰐ ﻟﻠﻌﺎﻗﻠﲔ ‪ ..‬ﻭﳛﺘﺠ‪‬ﻮﻥ ﺃﻳﻀﺎﹰ ﺑﺄﻥﹼ ﺍﳍﺪﻫﺪ ) ﻛﻄﲑ ( ﻻ ﻳﺴﺘﻄﻴﻊ‬
‫ﻓﻚ‪ ‬ﺭﺳﺎﻟﺔ ﻣﻌﻠﹼﻘﺔ ﺑﻌﻨﻘﻪ ‪ ،‬ﻭﻻ ﳝﻠﻚ ﳏﺎﻛﻤﺔ ﻋﻘﻠﻴ‪‬ﺔ ﻳﻬﺘﺪﻱ ‪‬ﺎ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٣‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻓﺄﻳﻦ ﻫﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ‬
‫ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ‪ ‬ﻣﻦ ﺑﻌﺪﻩ ؟!! ‪ ..‬ﺃﻟﻴﺲ ﺍﻟﻜﺜﲑﻭﻥ ﻣـﻦ ﻗـﻮﻡ‬
‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﳑﻦ ﺑﻌﺪﻫﻢ – ﻭﻗﺒﻠﻬﻢ – ﻳﻌﻠﻤﻮﻥ ﻣﻨﻄﻖ ﺍﻟﻔﺮﺳـﺎﻥ ﺍﻟﺴـﺮﻳﻌﲔ ‪،‬‬
‫ﻭﻣﻨﻄﻖ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ) ﺍﳍﺪﻫﺪ ( ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻛﻠﻤﺔ ﺍﻟﻄﲑ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﰲ ﲨﻴﻊ ﻭﺭﻭﺩﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻻ ﲣـﺮﺝ‬
‫ﺩﻻﻻ‪‬ﺎ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻄﲑ ﺍﻟﺬﻱ ﻧﻌﻠﻤﻪ ‪..‬‬
‫) &‪zNÎ=tæ ô‰s% @@ä. ( ;M»¤ÿ¯»|¹ çŽö•©Ü9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’Îû `tB ¼çms9 ßxÎm7|¡ç„ ©!$# ¨br& t•s? óOs9r‬‬

‫‪ ] ( šcqè=yèøÿtƒ $yJÎ/ 7LìÎ=tæ ª!$#ur 3 ¼çmys‹Î6ó¡n@ur ¼çms?Ÿx|¹‬ﺍﻟﻨﻮﺭ ‪[ ٤١ :‬‬

‫) ‪ ] ( tbqåktJô±o„ $£JÏiB 9Žö•sÛ ÉOøtm:ur‬ﺍﻟﻮﺍﻗﻌﺔ ‪[ ٢١ :‬‬

‫&‪¼çm¯RÎ) 4 ß`»oH÷q§•9$# žwÎ) £`ßgä3Å¡ôJム$tB 4 z`ôÒÎ7ø)tƒur ;M»¤ÿ¯»|¹ ôMßgs%öqsù ÎŽö•©Ü9$# ’n<Î) (#÷rt•tƒ óOs9urr‬‬ ‫)‬
‫‪ ] ( ÅÁt/ ¥äóÓx« Èe@ä3Î/‬ﺍﳌﻠﻚ ‪[ ١٩ :‬‬

‫‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( šúüÎ7ͬ!$tóø9$#‬ﺑﺼﻴﻐﺔ ﲨﻊ ﺍﳌـﺬﻛﹼﺮ ﺍﻟﺴـﺎﱂ ‪ ،‬ﻓـﺄﻳﻦ‬

‫ﺍﳌﺸﻜﻠﺔ ﰲ ﺫﻟﻚ ؟ ‪ ..‬ﺃﻟﻴﺲ ﺍﳍﺪﻫﺪ – ﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﺳﻠﻴﻤﺎﻥ ﻭﻋﱪ ﺍﻻﺳـﺘﺜﻨﺎﺀ‬
‫ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ ﻟﻪ – ﻋﺎﻗﻼﹰ ﻳ‪‬ﺪﺭﻙ ﻣﺎ ﻳ‪‬ﻄﻠﺐ ﻣﻨﻪ ‪ ،‬ﻭﻳﺪﺭﻙ ﻣﺎ ﻳ‪‬ﺠﻴﺐ ؟ ‪..‬‬
‫ﺃﱂ ﺗ‪‬ﺠﺐ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ) ﻭﳘﺎ ﲨﺎﺩ ( ﺑﺼﻴﻐﺔ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ) ‪( tûüÏèͬ!$sÛ‬‬
‫) ‪$u‹ÏKø•$# ÇÚö‘F|Ï9ur $olm; tA$s)sù ×b%s{ߊ }‘Édur Ïä!$uK¡¡9$# ’n<Î) #“uqtGó™$# §NèO‬‬ ‫‪ ،‬ﺣﻴﻨﻤﺎ ﺃﺟﺎﺑﺘﺎ ﺍﷲَ ﺗﻌﺎﱃ‬
‫‪ ] ( tûüÏèͬ!$sÛ $oY÷•s?r& !$tGs9$s% $\dö•x. ÷rr& %·æöqsÛ‬ﻓﺼ‪‬ﻠﺖ ‪ ، [ ١١ :‬ﻷﻧ‪‬ﻬﻤﺎ ) ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ (‬
‫ﻣﺪﺭﻛﺘﺎﻥ ﻟﻠﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ؟ ‪..‬‬
‫) „‪šcqßst7ó¡o‬‬ ‫‪ ..‬ﻭﻛﻴﻒ ﻳ‪‬ﻔﺴ‪‬ﺮ ﻟﻨﺎ ﻫﺆﻻﺀ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ™‪ ، ( šúïωÉf»y‬ﻭﻛﻠﻤـﺔ‬
‫( ‪ ،‬ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٤‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) )‪öNåkçJ÷ƒr&u‘ t•yJs)ø9$#ur }§ôJ¤±9$#ur $Y6x.öqx. uŽ|³tã y‰tnr& àM÷ƒr&u‘ ’ÎoTÎ) ÏMt/r'¯»tƒ Ïm‹Î/L{ ß#ß™qムtA$s% øŒÎ‬‬

‫<‪ ] ( šúïωÉf»y™ ’Í‬ﻳﻮﺳﻒ ‪[ ٤ :‬‬

‫‪;7n=sù ’Îû @@ä.ur 4 Í‘$pk¨]9$# ß,Î/$y™ ã@ø‹©9$# Ÿwur t•yJs)ø9$# x8Í‘ô‰è? br& !$olm; ÓÈöt7.^tƒ ߧôJ¤±9$# Ÿw‬‬ ‫)‬
‫„‪ ] ( šcqßst7ó¡o‬ﻳـﺲ ‪[ ٤٠ :‬‬
‫‪ ..‬ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﳍﺪﻫﺪ ﻋ‪‬ﻠﹼﻖ ﰲ ﻋﻨﻘﻪ ﻛﺘﺎﺏ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﻪ ﺃﺻﺎﺑﻊ‬
‫ﺍﺳﺘﺨﺪﻣﻬﺎ ﰲ ﻓﻚ‪ ‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻋﻨﻘﻪ !! ‪ ..‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﱪ ﺍﻵﻳﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ) ‪ ] ( tbqãèÅ_ö•tƒ #sŒ$tB ö•ÝàR$$sù öNåk÷]tã ¤Auqs? §NèO öNÍköŽs9Î) ÷mÉ)ø9r'sù #x‹»yd ÓÉ<»tFÅ3În/ =ydøŒ$#‬ﺍﻟﻨﻤﻞ ‪:‬‬
‫‪ .. [ ٢٨‬ﻭﺩﻻﻻﺕ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ، ‬ﻭﻣﺎ ﳛﻤﻞ ﰲ ﺃﻋﻤﺎﻗﻪ ﻣﻦ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﺘﻔﺼﻴﻠﻴ‪‬ﺔ ﻟﻸﺣﺪﺍﺙ‬
‫ﺍﻟﱵ ﻳ‪‬ﺼﻮ‪‬ﺭﻫﺎ ‪ ،‬ﺗ‪‬ﺪﺭ‪‬ﻙ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﱵ ﻻ‬
‫ﺗﻨﺒﻐﻲ ﻷﺣﺪ‪ ‬ﻣﻦ ﺑﻌﺪﻩ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺇﻟﺒﺎﺱ ﺍﻟﻨﺺ‪ ‬ﺗ‪‬ﺼﻮ‪‬ﺭﺍﺕ ﻣ‪‬ﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻻ ﳛﻤﻠﻬﺎ ﻻ ﻣﻦ ﻗﺮﻳـﺐ ﻭﻻ ﻣـﻦ‬
‫ﺑﻌﻴﺪ ‪ ،‬ﰒﹼ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﻛﻤﻘﺪ‪‬ﻣﺔ ﻟﻨﺘﺎﺋﺞ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﺃﻳﻀﺎﹰ ‪ ،‬ﻫـﻮ ﻋـﲔ‬
‫ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﰲ ﺗﺪﺑ‪‬ﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪Ÿw öNà6uZÅ3»|¡tB (#qè=äz÷Š$# ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym‬‬ ‫)‬
‫†‪ ] ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur ß`»yJøŠn=ß™ öNä3¨ZyJÏÜøts‬ﺍﻟﻨﻤﻞ ‪[ ١٨ :‬‬
‫‪ ..‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﲨﻊ ﺍﳊﺸﺮﺍﺕ ﻫﻮ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ ‪ ،‬ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) ‪] ( tbqä©Ì•÷ètƒ $£JÏBur Ì•yf¤±9$# z`ÏBur $Y?qã‹ç/ ÉA$t6Ågø:$# z`ÏB “ɋσªB$# Èbr& È@øtª[“$# ’n<Î) y7•/u‘ 4‘ym÷rr&ur‬‬
‫ﺍﻟﻨﺤﻞ ‪ .. [ ٦٨ :‬ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﳌﺴﺎﻛﻦ ﻟﻠﺒﺸﺮ ﻓﻘﻂ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) ‪ ( öNà6uZÅ3»|¡tB (#qè=äz÷Š$#‬ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﻤﻞ ﺑﺸﺮ‪ ، ‬ﻭﲣﻴ‪‬ﻠﻮﺍ ﺍﳌﻌﲎ ﺑﺄﻥﹼ ﺯﻋﻴﻢ ﺍﻟﻨﻤﻞ ﺃﺷﺎﺭ ﺇﱃ‬
‫ﻗﻮﻣﻪ ﺑﺄﻥ ﻳﺪﺧﻠﻮﺍ ﻣﺴﺎﻛﻨﻬﻢ ﻣﺒﺘﻌﺪﻳﻦ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ‪ ،‬ﺣﱴ ﻻ ﻳﻈﻦ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٥‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺃﻧ‪‬ﻬﻢ ﺑﻌﺪﻡ ﺩﺧﻮﳍﻢ ﻣﺴﺎﻛﻨﻬﻢ ﻳﺮﻳﺪﻭﻥ ﻣﻘﺎﻭﻣﺔ ﺟﻴﺶ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﻓﻴﺤﻄﻤﻮ‪‬ﻢ ﻭﻫﻢ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ ﺃﻥﹼ ﻗﺒﻴﻠﺔ ﺑﲏ ﺍﻟﻨﻤﻞ ﻻ ﺗﺮﻳﺪ ﳏﺎﺭﺑﺔ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻛﻠﻤﺔ‬
‫ﳕﻠﺔ ﺗ‪‬ﺸﲑ ﺇﱃ ﺍﺳﻢ ﻣﻠﻜﺔ ﻗﺒﻴﻠﺔ ﺑﲏ ﺍﻟﻨﻤﻞ ‪..‬‬
‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ ..‬ﻟﻘﺪ ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﻭﻣـﻦ‬
‫ﺧﻼﻝ ﻣﻌﻴﺎﺭﹴ ﺭﻗﻤﻲ‪ ‬ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ‪ ،‬ﺃﻥﹼ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻓﻄﺮﻳ‪‬ـﺔ ‪ ،‬ﻭﻟﻴﺴـﺖ‬
‫ﻭﺿﻌﻴ‪‬ﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺃﻥﹼ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ) ﻛﻤﺸﺘﻖﹴ ﻣﻮﻟﻮﺩ‪ ‬ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟـﺬﻱ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ( ﺑﺪﻻﻻ‪‬ﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻣﻌﺎﱐ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﳝﺎﺛﻞ ﲤﺎﻣـﺎﹰ ﺍﺭﺗﺒـﺎﻁ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﺑﺼﻮﺭ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻭﺣﻴﻨﻤﺎ ﺗﺮﺩ ﺛﻼﺛﺔ ﺗﻔﺮ‪‬ﻋﺎﺕ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻥ ‪ ،‬ﻡ ‪ ،‬ﻝ ( ﰲ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻭﺍﺣﺪﺓ‬
‫) ‪ ، ( ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫ﺗ‪‬ﺸﲑ ﺇﱃ ﺟﻨﺲﹴ ﺧﺎﺹ‪ ‬ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﺗﺼﻔﻪ ﻛﺎﺳﻢ ﺫﺍﺕ‪ ، ‬ﻭﻻ ﳝﻜﻦ – ﺃﺑﺪﺍﹰ – ﺃﻥ ﺗ‪‬ﺸﲑ‬
‫ﺇﱃ ﺛﻼﺛﺔ ﻣﻌﺎﱐ ﻻ ﺭﺍﺑﻂ ﺑﻴﻨﻬﺎ – ﻣﻦ ﺣﻴﺚ ﺍﻟﺬﺍﺕ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨﻤﻞ ﺍﻷﻭﱃ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur‬ﻧﺮﺍﻫﺎ ﰲ ﳏﻞﹼ ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﻟﻜﻠﻤﺔ‬
‫) ‪ .. ( ÏŠ#ur‬ﻓﺎﻟﻌﺒﺎﺭﺓ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur‬ﺗﻌﲏ ﻭﺍﺩﻳﺎﹰ ﺧﺎﺻ‪‬ﺎﹰ ‪‬ﺬﺍ ﺍﳉﻨﺲ ﻣـﻦ ﺍﳌﺨﻠﻮﻗـﺎﺕ ‪،‬‬
‫ﻭﻟﻴﺲ ﳎﺮ‪‬ﺩ ﺗﺴﻤﻴﺔ ﻭﺿﻌﻴ‪‬ﺔ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻻ ﻳﺴﲑ ﻓﻴﻪ ﺇﻻﹼ ﺍﻟﻨﻤﻞ ‪ ..‬ﻭﻛﻠﻤـﺔ ) ‪ ( ×'s#ôJtR‬ﰲ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ×'s#ôJtR ôMs9$s%‬ﺗﻌﲎ ﺃﹸﻧﺜﻰ ﻣﻦ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌـﲏ‬
‫ﺯﻋﻴﻢ ﻗﺒﻴﻠﺔ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪ ،‬ﻭﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( ×'s#ôJtR‬ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ﻻ ﻳ‪‬ﺴﻌﻒ – ﺃﺑـﺪﺍﹰ –‬
‫ﺗﺄﻭﻳﻞﹶ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﻌﲏ ﻣﻠﻜﺔ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻠﺔ ‪ ..‬ﻭﻛﻠﻤﺔ ﺍﻟﻨﻤـﻞ ﰲ ﺍﻟﻌﺒـﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ‬ﺗﻌﲏ ﳎﻤﻮﻉ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﳉﻨﺲ ﻣﻦ ﺍﻟﻜﺎﺋﻨـﺎﺕ ﺍﳌﻮﺟـﻮﺩﺓ ﰲ‬
‫ﻭﺍﺩﻳﻬﺎ ﻫﺬﺍ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٦‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻟﺘﺼﻮ‪‬ﺭ ﻓﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ‪ ،‬ﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻﹼ ﺃﻥ ﳔﺘﺎﺭ ﺍﺳﻢ ﻋﻠﻢﹴ ﻣﺎ ‪ ،‬ﻭﻧﻀﻊ‪ ‬ﺗﻔﺮ‪‬ﻋﺎﺗﻪ ﺍﻟﻠﻐﻮﻳ‪‬ـﺔ‬
‫ﺍﳌﻮﺍﺯﻳﺔ ﻟﺘﻔﺮ‪‬ﻋﺎﺕ ﻛﻠﻤﺔ ﺍﻟﻨﻤﻞ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺜﻼﺛﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﳓﺎﻭﻝ ﺗﺼﻮ‪‬ﺭ‬
‫ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﺣﻴﻨﻬﺎ ﻧﺪﺭﻙ ﺃﻛﺜﺮ ﺃﻥﹼ ﺗﺄﻭﻳﻠﻬﻢ ﻻ ﻳﻘﺒﻠﻪ ﻋﻘﻞﹲ ﻭﻻ ﻣﻨﻄﻖ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﺃﻥﹼ ﺇﺗﻴﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻛﺎﻥ ﻋﻠﻰ ﻭﺍﺩ ﺍﻟﻨﻤﻞ ‪ ،‬ﻓﻠﻤﺎﺫﺍ‬
‫ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ، ( 4’n?tã‬ﻭﻣﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ؟! ‪..‬‬
‫ﺇﻥﹼ ﻛﻠﻤﺔ ) ‪ ( 4’n?tã‬ﺗﺴﺘﺨﺪﻡ ﻻﺳﺘﻌﻼﺀ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺗﺴﺘﺨﺪﻡ ﻟﺒﻠﻮﻍ ﺍﻟﺸﻲﺀ ﺣﱴ ﺁﺧـﺮﻩ‬
‫‪ ..‬ﺇﺫﺍﹰ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ ﺃﺗﻮﺍ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ‪ ،‬ﺇﺗﻴﺎﻧﺎﹰ ﻳﺸﻤﻠﻪ ﺣﱴ ﺁﺧﺮﻩ ‪..‬‬
‫( ﻳﺮﺗﺒﻂ ﻣﻌﻨﺎﻫﺎ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻛﺎﻣﻼﹰ ﺑﺪﻻﻻﺕ ﻫﺎﺗﲔ‬ ‫‪È@ôJ¨Y9$# ÏŠ#ur‬‬ ‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﻟﻜﻠﻤﺘﲔ ‪ ..‬ﻓﻜﻠﻤﺔ ﻭﺍﺩﻱ ﺗﻌﲏ ﺍ‪‬ﺮﻯ ﺍﻟﺬﻱ ﳛﺼﺮ ﺍﳌﺴﺄﻟﺔ ﺍﳉﺎﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻣﻦ‬
‫ﻃﺮﻓﻴﻬﺎ ‪ ،‬ﲝﻴﺚ ﻻ ﲣﺮﺝ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﺣﺪﻭﺩ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ‪ ،‬ﺳﻮﺍﺀٌ ﲪﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫) &‪$ydÍ‘y‰s)Î/ 8ptƒÏŠ÷rr& ôMs9$|¡sù [ä!$tB Ïä!$yJ¡¡9$# šÆÏB tAt“Rr‬‬ ‫ﺩﻻﻻﺕ‪ ‬ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ﻛﻤﺎ ﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) ‪âä!#t•yè’±9$#ur‬‬ ‫( ] ﺍﻟﺮﻋﺪ ‪ ، [ ١٧ :‬ﺃﻡ ﲪﻠﺖ ﺩﻻﻻﺕ‪ ‬ﻣﻌﻨﻮﻳ‪‬ﺔ ﻧﻔﺴﻴ‪‬ﺔ ﻛﻤﺎ ﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ] ( tbqßJ‹Îgtƒ 7Š#ur Èe@à2 ’Îû öNßg¯Rr& t•s? óOs9r& ÇËËÍÈ tb¼ãr$tóø9$# ãNßgãèÎ7®Ktƒ‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ٢٢٥ – ٢٢٤ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur‬ﺗﻌﲏ ﺍﳋﻂﱠ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺴﲑ ﻭﻓﻘﻪ ﺍﻟﻨﻤﻞ ﻭﻻ‬
‫ﳛﻴﺪ ﻋﻨﻪ ‪ ..‬ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﻨﻤﻞ ﺑﻐﺮﻳﺰﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ‪ ،‬ﻳﺴﲑ ﻭﻓﻖ ﺧﻄﻮﻁ‪ ‬ﻻ‬
‫ﳛﻴﺪ ﻋﻨﻬﺎ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym‬ﺃﻥﹼ ﺳـﻠﻴﻤﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ – ﻭﻫﻢ ﺳﺎﺋﺮﻭﻥ – ﺃﺗﻮﺍ ﻋﻠﻰ ﻃﺎﺑﻮﺭﹴ ﻣﻦ ﺍﻟﻨﻤﻞ ﻳﺴﲑ ﰲ ﺧﻂ‪ ‬ﻻ ﳛﻴﺪ‬
‫ﻋﻨﻪ ‪ ،‬ﻭﻓﻖ ﻏﺮﻳﺰﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻤﺮ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻓﻮﻕ ﻫـﺬﺍ‬
‫ﺍﳋﻂﹼ ﺇﱃ ﺁﺧﺮﻩ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٧‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) ‪öNä3¨ZyJÏÜøts† Ÿw öNà6uZÅ3»|¡tB (#qè=äz÷Š$# ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s%‬‬ ‫ـﺎﱃ‬
‫ـﻪ ﺗﻌـ‬
‫‪ ..‬ﻭﻗﻮﻟـ‬
‫™‪ ، ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur ß`»yJøŠn=ß‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﻓﺮﺩﺍﹰ ) ﺃﹸﻧﺜﻰ ( ﻣـﻦ ﺃﻓـﺮﺍﺩ ﻫـﺬﻩ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺴﺎﺋﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ) ﺍﻟﻮﺍﺩﻱ ( ‪ ،‬ﻗﺎﻟﺖ ﳐﺎﻃﺒﺔﹰ ﺃﻓﺮﺍﺩ ﺟﻨﺴﻬﺎ ﲞﻄﺎﺏ ﺍﻟﻌﻘﻼﺀ‬
‫‪ ،‬ﺍﺩﺧﻠﻮﺍ ﻣﺴﺎﻛﻨﻜﻢ ﻣﺒﺘﻌﺪﻳﻦ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ) ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻪ ﺍﻟﻨﻤﻞ ﺑﻐﺮﻳﺰﺗـﻪ ( ‪..‬‬
‫ﺃﻱ ﻻ ﺗﺴﲑﻭﺍ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﺣﱴ ﻻ ﳛﻄﻤﻨ‪‬ﻜﻢ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ﺃﻧ‪‬ﻬـﻢ‬
‫ﻓﻌﻠﻮﺍ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻨﻤﻠﺔ – ﺍﻟﱵ ﺧﺎﻃﺒﺖ ﺃﻓﺮﺍﺩ ﺟﻨﺴﻬﺎ – ﺃﹸﻧﺜﻰ ‪ ،‬ﻫﻮ ﻭﺻﻒ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﳊﺎﻝ ﺳﻠﻴﻤﺎﻥ ﰲ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻗﻮﳍﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﻗﻮﳍﺎ )‬
‫‪ ] ( $ygÏ9öqs% `ÏiB %Z3Ïm$|Ê zO¡¡t6tGsù‬ﺍﻟﻨﻤﻞ ‪ .. [ ١٩ :‬ﻓﻜﻠﻤﺔ ) ‪ ( $ygÏ9öqs%‬ﺗ‪‬ﺸﲑ ﺣﺼﺮﺍﹰ ﺇﱃ ﺃﹸﻧﺜﻰ‬
‫‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻛﻴﻒ ﺃﻥﹼ ﺧﻄﺎﺏ ﺍﻟﻌﻘﻼﺀ ﻣﺴـﺄﻟﺔ ﻭﺍﺭﺩﺓ ﰲ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﻟﺒﺸﺮ ‪ ..‬ﺃﻣﺎﹼ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﳍﻢ ﺇﻥﹼ ﲨﻊ ﺍﳊﺸﺮﺍﺕ ﻫﻮ ﲨﻊ ﻣﺆﻧﺚ ﺳـﺎﱂ ‪،‬‬
‫ﻣﺴﺘﺪﻟﹼﲔ ﲞﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺤﻞ ‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﺧﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺤﻞ ﺑﺼﻴﻐﺔ ﺍﳌﺆﻧ‪‬ﺚ ﻟﻴﺲ‬
‫ﻷﻧ‪‬ﻬﺎ ﳎﺮ‪‬ﺩ ﺣﺸﺮﺍﺕ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻷﻥﹼ ﻋﺎﻣﻼﺕ ﺍﻟﻨﺤﻞ – ﻛﺈﻧﺎﺙ‪ – ‬ﻫﻦ‪ ‬ﺍﻟﻼﰐ ﻳﻘﻤـﻦ ﲜﻤﻴـﻊ‬
‫ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺧﺎﻃﺒﻬﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﻳ‪‬ﻨﺎﺳﺒﻬﻦ‪ ‬ﻭﻫﻮ ﺻﻴﻐﺔ ﺍﳌﺆﻧ‪‬ﺚ ‪..‬‬
‫ﺃﻣﺎﹼ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﳍﻢ ﺑﺄﻥﹼ ﺍﳌﺴﺎﻛﻦ ﺧﺎﺻ‪‬ﺔﹲ ﺑﺎﻹﻧﺴﺎﻥ ‪ ،‬ﻓﻬـﻮ ﻗـﻮﻝﹲ ﻻ ﺑﺮﻫـﺎﻥ ﻋﻠﻴـﻪ ‪،‬‬
‫ﻓﺎﳌﺴﺎﻛﻦ ﻫﻲ ﺍﻟﺒﻴﻮﺕ ‪ ،‬ﻭﻋﺎﻣﻼﺕ ﺍﻟﻨﺤﻞ ﻳﺄﻣﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﺘ‪‬ﺨﺬ ﺑﻴﻮﺗﺎﹰ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴـﺖ‬
‫ﻣﻦ ﺟﻨﺲ ﺍﻟﺒﺸﺮ ‪..‬‬
‫) ‪tbqä©Ì•÷ètƒ $£JÏBur Ì•yf¤±9$# z`ÏBur $Y?qã‹ç/ ÉA$t6Ågø:$# z`ÏB “ɋσªB$# Èbr& È@øtª[“$# ’n<Î) y7•/u‘ 4‘ym÷rr&ur‬‬

‫( ] ﺍﻟﻨﺤﻞ ‪[ ٦٨ :‬‬
‫) ‪ß`»yJøŠn=ß™ öNä3¨ZyJÏÜøts† Ÿw‬‬ ‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( tbrã•ãèô±o„ Ÿw‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ .. ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur‬ﺍﻷَﻭﱃ ﺑﺘﻔﺴﲑﻫﺎ ﻫﻮ ﻣﺎ ﻳ‪‬ﻮﺍﻓﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ـﺔ ﳍـﺬﻩ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٨‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﻣﺎ ﻳﺴﺒﻘﻬﺎ ‪ ،‬ﺃﻱ ‪ :‬ﻻ ﻳﺸﻌﺮﻭﻥ ﺃﻧ‪‬ﻬﻢ ﻗﺎﻣﻮﺍ ﺑﺘﺤﻄﻴﻤﻜﻢ ‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪ :‬ﻣﺎ ﻫﻮ ﺣﺠﻢ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﱵ ﲣﻴ‪‬ﻠﻬﺎ ﻣﺜﲑﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ‪ ،‬ﲝﻴﺚ ﳝـﺮ‪‬‬
‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ ﻓﻮﻕ ﻫﺆﻻﺀ ﺍﻷﻓﺮﺍﺩ ‪ ،‬ﻓﻴﺤﻄﻤﻮ‪‬ﻢ ﺩﻭﻥ ﺃﻥ ﻳﺸـﻌﺮﻭﺍ ﺃﻧ‪‬ﻬـﻢ‬
‫ﻗﺎﻣﻮﺍ ﺑﺘﺤﻄﻴﻤﻬﻢ ؟!!! ‪..‬‬
‫ﻭﺣﺎﻝ ﺳﻠﻴﻤﺎﻥ ﻭﻗﻮﻟﻪ ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﻮ‪‬ﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷـﺮﺓ ً ‪ ،‬ﻳﺆﻛﹼـﺪ ﺃﻥﹼ‬
‫ﺍﳌﺴﺄﻟﺔ ﻣﺘﻌﻠﹼﻘﺔﹲ ﺑﺎﻟﻨﻤﻞ ) ﺍﳊﺸﺮﺍﺕ ﺍﳌﻌﺮﻭﻓﺔ ( ‪..‬‬
‫‪|MôJyè÷Rr& ûÓÉL©9$# š•tFyJ÷èÏR t•ä3ô©r& ÷br& ûÓÍ_ôãΗ÷rr& Éb>u‘ tA$s%ur $ygÏ9öqs% `ÏiB %Z3Ïm$|Ê zO¡¡t6tGsù‬‬ ‫)‬
‫‪x8ÏŠ$t7Ïã ’Îû y7ÏGpHôqt•Î/ ÓÍ_ù=Åz÷Šr&ur çm8|Êö•s? $[sÎ=»|¹ Ÿ@uHùår& ÷br&ur ž”t$Î!ºur 4’n?tãur ¥’n?tã‬‬

‫‪ ] ( šúüÅsÎ=»¢Á9$#‬ﺍﻟﻨﻤﻞ ‪[ ١٩ :‬‬
‫‪ ..‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔ ﺑﺸﺮﹴ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪ ،‬ﻓﻤﺎ ﻫﻲ ﻣﱪ‪‬ﺭﺍﺕ ﺗﺒﺴ‪‬ﻢ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺿﺎﺣﻜﺎﹰ ﻣﻦ ﻗﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻤﻠﺔ ؟ ‪ ..‬ﺇﻥﹼ ﺩﻋﺎﺀ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻘﺮ‪‬ﺍﹰ ﺑﻨﻌﻤـﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ‪ ،‬ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻋﺎﺩﻳ‪‬ﺔ ﳑ‪‬ﺎ ﺍﻋﺘﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺒﺸـﺮ ‪،‬‬
‫ﻭﺃﻧ‪‬ﻬﺎ ﻣﻦ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s%‬‬ ‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( šúüÏJÎ=ó¡ãB‬ﺍﻟﻨﻤﻞ ‪ ، [ ٣٨ :‬ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ ﺧﻄﺎﺏ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻃﻠﺒ‪‬ﻪ ﺑﺘﻘﺪﱘ‬
‫ﻋﺮﻭﺽ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ‪ ..‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻛﻠﻤﺔ ) ‪ – ( ÓÍ_‹Ï?ù'tƒ‬ﻫﻨﺎ – ﲟﻌﲎ‬
‫ﻳﻌﻤﻞ ﻭﻳﺘﻢ‪ ‬ﱄ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻫﻮ ‪ :‬ﻣﻦ ﻳﺴﺘﻄﻴﻊ‬
‫ﻣﻨﻜﻢ ﺃﻥ ﻳﻌﻤﻞﹶ ﻭﻳﺘﻢ‪ ‬ﱄ ﻋﺮﺵ ﺍﺳﺘﻘﺒﺎﻝ ﻣﻠﻜﺔ ﺳﺒﺄ ‪..‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﺃﻳﻀﺎﹰ ‪ :‬ﻟﻮ ﺃﻥﹼ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺐ ﺇﺣﻀﺎﺭ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳـﺒﺄ ﺫﺍﺗـﻪ ‪،‬‬
‫ﻟﺜﺒﺖ ﻋﺪﻡ ﺍﺣﺘﺮﺍﻣﻪ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﻴﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﰲ ﺯﻣﻨﻪ ‪ ،‬ﻭﻟﺜﺒﺖ ﺃﻧ‪‬ﻪ ﻗﺎﻡ ﺑﻌﻤﻠﻴ‪‬ﺔ ﺳﻄﻮ‬
‫ﻋﻠﻰ ﺃﻣﻼﻙ ﻏﲑﻩ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳛﺘﺞ‪ ‬ﺑﻌﻀﻬﻢ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥﹼ ﻗﻮﻟـﻪ ) &‪( $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr‬‬
‫ﻳﻌﲏ ﺃﻳ‪‬ﻜﻢ ﻳﺴﺘﻄﻴﻊ ﺻﻨﻊ ﻛﺮﺳﻲ‪ ‬ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﻭﻓﻖ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﱵ ﺟﺎﺀ ‪‬ـﺎ ﺭﺟـﻞ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٦٩‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﳐﺎﺑﺮﺍﺗﻨﺎ ) ﺍﳍﺪﻫﺪ ( ‪ ..‬ﺃﻱ ﺃﻥﹼ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ) &‪ ( $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr‬ﻫـﻲ‬
‫ﺩﻻﻻﺕ ﳎﺎﺯﻳ‪‬ﺔ ﻻ ﺣﻘﻴﻘﻴ‪‬ﺔ ‪..‬‬
‫‪`ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã tA$s%‬‬ ‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫( ] ﺍﻟﻨﻤﻞ ‪ .. [ ٣٩ :‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ‪ ‬ﻫﻮ‬ ‫‪×ûüÏBr& ;“Èqs)s9 Ïmø‹n=tã ’ÎoTÎ)ur ( y7ÏB$s)¨B‬‬

‫ﺭﺟﻞﹲ ﻣﺎﻫﺮ‪ ‬ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺷﺪ‪‬ﺍﺀ ‪ ،‬ﻭﻣﻦ ﺯﻋﻤﺎﺀ ﺍﻟﻘﻮﻡ ﻭﻛﺒﺎﺭﻫﻢ ‪..‬‬
‫‪z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s%‬‬ ‫ﻭﻋﻦ ﺍﻟﻌﺮﺽ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻗﹸﺪ‪‬ﻡ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‬

‫‪ ] ( 4‬ﺍﻟﻨﻤﻞ ‪ ، [ ٤٠ :‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ‬ ‫‪y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$#‬‬

‫‪ ( 4‬ﻫﻮ ‪ :‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻮﺩ‪ ‬ﺇﻟﻴﻚ ﻣﻦ‬ ‫‪y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s%‬‬ ‫ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺃﺭﺳﻠﺘﻪ ﺇﱃ ﳑﻠﻜﺔ ﺳﺒﺄ ﻟﻠﺘﺤﻘﹼﻖ ﳑ‪‬ﺎ ﺟﺎﺀ ﺑﻪ ﺍﳍﺪﻫﺪ ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻗﺒﻞ ﺃﻥ ﻳﺮﺗﺪ‪ ‬ﺇﻟﻴﻚ‬
‫ﺭﺟﻞ ﺍﳌﺨﺎﺑﺮﺍﺕ ) ﺍﳍﺪﻫﺪ ( ﺍﻟﺬﻱ ﺃﺭﺳﻠﺘﻪ ﺇﱃ ﳑﻠﻜﺔ ﺳﺒﺄ ‪..‬‬
‫‪ ..‬ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$#‬ﻫـﻮ ‪:‬‬
‫ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ‪ ‬ﺑﺈﻣﻜﺎﻧﻴ‪‬ﺎﺕ ﺧﺰﻳﻨﺔ ﺍﳌﻠﻚ ‪ ،‬ﻭﻫﻮ ﻣﺴﺆﻭﻝ ﺧﺰﻳﻨﺔ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﻋﺮﺽ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ‪ ‬ﻫﻮ ﻋﺮﺽ ﺗﻨﻔﻴﺬ ‪ ،‬ﻭﻋﺮﺽ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ‪‬‬
‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﻋﺮﺽ ﲤﻮﻳﻞ ‪..‬‬
‫‪ ..‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﻥﹼ ﺍﳌﻌﲏ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪، ( É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$#‬‬
‫ﻫﻮ ‪ :‬ﺃﺣﺪ ﺍﻷﺧﺼ‪‬ﺎﺋﻴ‪‬ﲔ ﺍﻟﻔﻨﻴ‪‬ﲔ ﺍﳌﺮﺍﻓﻘﲔ ﳉﻴﺶ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻮ ﺭﺟﻞﹲ ﳐـﺘﺺ‪‬‬
‫ﺑﺎﻟﻨﺠﺎﺭﺓ ﻭﻣﺪﺍﻭﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﰲ ﻣﻬﻨﺘﻪ ‪..‬‬
‫‪tA$s%‬‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ‪ ..‬ﺇﻥﹼ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $pky-ö•tã $olm; (#rã•Åj3tR‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( tbr߉tGöku‰ Ÿw tûïÏ%©!$# z`ÏB ãbqä3s? ôQr& ü“ωtGöksEr& ö•ÝàZtR $pky-ö•tã $olm; (#rã•Åj3tR‬ﺍﻟﻨﻤﻞ ‪ ، [ ٤١ :‬ﻫﻮ ‪:‬‬
‫ﺍﺟﻌﻠﻮﺍ ﻣﻦ ﻋﺮﺷﻬﺎ ﺍﻟﺬﻱ ﰲ ﺑﻼﺩﻫﺎ ﻧﻜﺮﺓﹰ ﺃﻣﺎﻡ ﺍﻟﻌﺮﺵ ﺍﻟﺬﻱ ﺳﺘﺼﻨﻌﻮﻧﻪ ﻻﺳﺘﻘﺒﺎﳍﺎ ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧٠‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫) ‪z`ÏiB ×MƒÌ•øÿÏã‬‬ ‫‪ ..‬ﻭﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﺗﺼﻮ‪‬ﺭﻫﻢ ﰲ ﻣﻌﲎ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( Çd`Éfø9$#‬ﺑﻴ‪‬ﻨﺎ ﻓﺴﺎﺩﻩ ﰲ ﺗﺒﻴﺎﻧﻨﺎ ﻟﻔﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻜﻠﻤﺔ ﺍﳉﻦ‪.. ‬‬

‫‪ ، ( 4‬ﻧﻘﻮﻝ ‪ :‬ﻛﻴـﻒ‬ ‫) ‪y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s%‬‬ ‫‪ ..‬ﻭﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﺧﺘﺮﻋﻮﺍ ﻣ‪‬ﺮﺳﻼﹰ ﻟﺴﻠﻴﻤﺎﻥ ﺇﱃ ﻣﻠﻜﺔ ﺳﺒﺄ ﻟﻠﺘﺤﻘﹼﻖ ﳑ‪‬ﺎ ﺟﺎﺀ ﺑﻪ ﺍﳍﺪﻫﺪ ؟!! ‪ ..‬ﻓﻬﻞ ﰲ ﺩﻻﻻﺕ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻣﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ؟ ‪ ..‬ﺇﻥﹼ ﺍﳍﺪﻫﺪ ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻋﺎﺩ ﺇﱃ ﳑﻠﻜﺔ ﺳﺒﺄ ‪ ،‬ﺣﻴـﺚ‬
‫ﺑﻌﺚ ﻣﻌﻪ ﺳﻠﻴﻤﺎﻥﹸ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺘﺎﺑﺎﹰ ‪..‬‬
‫* ‪÷mÉ)ø9r'sù #x‹»yd ÓÉ<»tFÅ3În/ =ydøŒ$# ÇËÐÈ tûüÎ/É‹»s3ø9$# z`ÏB |MYä. ÷Pr& |Mø%y‰|¹r& ã•ÝàZoYy™ tA$s%‬‬ ‫)‬
‫)‪ ] ( tbqãèÅ_ö•tƒ #sŒ$tB ö•ÝàR$$sù öNåk÷]tã ¤Auqs? §NèO öNÍköŽs9Î‬ﺍﻟﻨﻤﻞ ‪[ ٢٨ – ٢٧ :‬‬

‫‪ ( 4‬ﺗﻌﲏ ﺍﳍﺪﻫﺪ ‪ ،‬ﻧﻘﻮﻝ ‪ :‬ﻻ‬ ‫) ‪y7èùö•sÛ‬‬ ‫‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺄﻭﻳﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃﻥﹼ ﻛﻠﻤﺔ‬
‫ﻳ‪‬ﻮﺟﺪ ﰲ ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻭﺍﻵﻳﺔ ﺃﻳﻀﺎﹰ ‪ ،‬ﺃﻱ‪ ‬ﺩﻟﻴﻞﹴ ﳍﺬﺍ ﺍﳌﺬﻫﺐ‬
‫ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ‪ ،‬ﻭﻭﺭﻭﺩ ﻓﺎﺀ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻭﺍﻟﺘﻌﻘﻴﺐ ﺍﳌﺒﺎﺷﺮ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫‪¼çny‰ZÏã #…•É)tGó¡ãB çn#uäu‘ $£Jn=sù‬‬ ‫‪ ، ( 4‬ﻳ‪‬ﺴﻘﻂ ﺗﺄﻭﻳﻠﹶﻬﻢ ﻣﻦ ﺃﺳﺎﺳﻪ )‬ ‫‪y7èùö•sÛ‬‬ ‫ﻣﺒﺎﺷﺮﺓﹰ ﻟﻜﻠﻤﺔ )‬

‫‪ ، ( ( ã•àÿø.r& ÷Pr& ã•ä3ô©r&uä þ’ÎTuqè=ö6u‹Ï9 ’În1u‘ È@ôÒsù `ÏB #x‹»yd tA$s%‬ﻓﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﰎﹼ ﺍﻹﺗﻴﺎﻥ ﺑﻪ‬
‫ﺑﺸﻜﻞﹴ ﻓﻮﺭﻱ‪ ‬ﻭﻣﺒﺎﺷﺮﹴ ‪ ،‬ﻭﱂ ﳛﺘﺞ ﺫﻟﻚ ﺇﱃ ﺯﻣﻦﹴ ﻳ‪‬ﻮﺍﺯﻱ ﻋﻮﺩﺓ ﺍﳍﺪﻫﺪ ‪ ،‬ﻣﻦ ﺑﻼﺩ ﺳﺒﺄ ‪ ،‬ﺃﻭ‬
‫ﻋﻮﺩﺓ ﻏﲑﻩ ‪..‬‬
‫ﻭﰲ ﻗﻮﳍﻢ ﺇﻥﹼ ﺟﻠﺐ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﺫﺍﺗﻪ ﻫﻮ ﻋﻤﻠﻴﺔ ﺳﻄﻮ ﳐﺎﻟﻔﺔ ﻟﻠﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﺎﺭﻑ‬
‫ﻋﻠﻴﻬﺎ ‪ ..‬ﻧﻘﻮﻝ ‪ ..‬ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻄﻠﺐ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻣﺘﻼﻛﻪ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﺜﻤﺎﺭﻩ ﰲ ﻋﻤﻠﻴ‪‬ﺔ ﻫﺪﺍﻳﺘﻬﺎ ﻭﻋﻮﺩ‪‬ﺎ ﻭﻗﻮﻣﻬﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻖ‪ ‬ﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻋﻠﻢ ﺃﻧ‪‬ﻬﻢ ﻳﻌﺒﺪﻭﻥ ﺍﻟﺸﻤﺲ ‪ ..‬ﻭﻫﺬﻩ ﺍﳌﻜﻴﺪﺓ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺟﻞ ﻫﺪﺍﻳﺔ ﻣﻠﻜﺔ ﺳﺒﺄ ﻭﻗﻮﻣﻬﺎ ‪ ،‬ﻗﺎﻡ ﲟﺜﻴﻠﺘﻬﺎ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻳﻀﺎﹰ ‪‬ﺪﻯ‪ ‬ﻣﻦ‬
‫‪îbÏiŒxsãB tb©Œr& §NèO Ïm‹Åzr& È@ômu‘ ’Îû sptƒ$s)Åb¡9$# Ÿ@yèy_ öNÏdΗ$ygpg¿2 Nèdt“£gy_ $£Jn=sù‬‬ ‫ﺍﷲ ﺗﻌﺎﱃ ‪) ..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧١‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫&‪Ïm‹Åzr& Ïä!%tæÍr Ÿ@ö6s% óOÎgÏGu‹Ïã÷rr'Î/ r&y‰t6sù .......................... ÇÐÉÈ tbqè%Ì•»|¡s9 öNä3¯RÎ) 玕Ïèø9$# $ygçF-ƒr‬‬

‫‪ÈûïÏŠ ’Îû çn$yzr& x‹è{ù'uŠÏ9 tb%x. $tB ( y#ß™qã‹Ï9 $tRô‰Ï. š•Ï9ºx‹x. 4 Ïm‹Åzr& Ïä!%tæÍr `ÏB $ygy_t•÷‚tGó™$# §NèO‬‬

‫‪] ( ÒOŠÎ=tæ AOù=Ïæ “ÏŒ Èe@à2 s-öqsùur 3 âä!$t±®S `¨B ;M»y_u‘yŠ ßìsùö•tR 4 ª!$# uä!$t±o„ br& HwÎ) Å7Î=yJø9$#‬‬
‫ﻳﻮﺳﻒ ‪[ ٧٦ – ٧٠ :‬‬
‫‪ ..‬ﻓﺎﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺳﻄﻮ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺃﻣﻼﻙ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞ ﻣـﺜﲑﻭ‬
‫ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺗﺰﻭﻳﺮ ﻟﻈﻠﻢ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻴﻬﻢ ‪..‬‬
‫( ‪ ..‬ﻣﻦ ﺃﻳﻦ ﺃﺗـﻮﺍ‬ ‫) ‪É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$#‬‬ ‫ﻭﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺑﺎﳋﺰﻳﻨﺔ ﻭﻭﺯﻳﺮﻫﺎ ؟!!! ‪ ..‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻋﺮﺽ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﺘـﺎﺏ ﻣﻜﻤ‪‬ـ ﹰ‬
‫ﻼ‬
‫ﻟﻌﺮﺽ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ‪ ، ‬ﻭﺑﲔ ﺍﻟﻌﺮﺿﲔ ﺳﺒﺎﻕ‪ ‬ﰲ ﺯﻣﻦ ﺇﺗﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻌـﺮﺵ ؟!!! ‪ ..‬ﺃﻱ‬
‫ﻟﻜﻞﱟ ﺯﻣﻨﻪ ‪ ..‬ﻓﺎﻟﺰﻣﻦ ﺍﻷﻭ‪‬ﻝ ﻫﻮ ‪ ، ( ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ) :‬ﻭﺍﻟﺰﻣﻦ ﺍﻟﺜﺎﱐ ﻫـﻮ ‪:‬‬
‫) ‪.. ( 4 y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s%‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ‪ ،‬ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻌﺮﺿﲔ ﺍﳌﹸﻘﺪ‪‬ﻣﲔ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺘﻮﺍﺯﻧﺎﻥ‬
‫‪ ،‬ﻭﻓﻖ ﻣﻌﻴﺎﺭ ﺍﳌﻌﺠﺰﺓ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﻘﺪ‪‬ﻡ ﻛـ ﹲﻞ‬
‫ﻣﻦ ﺍﻟﻌﺎﺭﺿ‪‬ﲔ ﺃﻗﺼﻰ ﺇﻣﻜﺎﻧﻴ‪‬ﺎﺗﻪ ﰲ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﺃﺗـﻰ‬
‫ﻋﱪ ﺍﻟﻌﺮﺽ ﺍﻟﺜﺎﱐ ﺣﺼﺮﺍﹰ ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﻌﻴﺎﺭﹴ ﺭﻗﻤﻲ‪ ‬ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ‪..‬‬
‫) &‪$pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr‬‬ ‫ﻭﻓﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻳﻈﻬﺮ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫( ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( $pkÅ-ö•yèÎ/‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌﲏ ﺇﻻﹼ ﻋﺮﺷﻬﺎ ﺍﻟﺬﻱ ﳜﺼ‪‬ﻬﺎ ‪ ،‬ﻭﺍﻟـﺬﻱ ﲤﻠﻜـﻪ ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺫﹸﻛﺮ ﰲ ﺁﻳﺔ‪ ‬ﺳﺎﺑﻘﺔ‪ ‬ﳍﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﺣﻴﺚ ﺃﺧﱪ ﺑﻪ ﺍﳍﺪﻫﺪ‪ ‬ﺳﻠﻴﻤﺎﻥﹶ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪) ..‬‬
‫)‪ ] ( ÒOŠÏàtã î¸ö•tã $olm;ur &äóÓx« Èe@à2 `ÏB ôMuŠÏ?ré&ur öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎ‬ﺍﻟﻨﻤﻞ ‪:‬‬
‫‪ .. [ ٢٣‬ﻓﻬﺬﺍ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ‪ ،‬ﻫﻮ ﺫﺍﺗﻪ ﻋﺮﺷﻬﺎ ﺍﳌﻌﲏ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫&‪.. ( $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧٢‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $pky-ö•tã $olm; (#rã•Åj3tR‬ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﻓﺴﺎﺩ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ‬
‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( $pky-ö•tã‬ﺗﺮﺗﺒﻂ ﻫﻨﺎ – ﺃﻳﻀﺎﹰ – ﺑﺎﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺫﺍﺗﻪ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( $pky-ö•tã $olm; (#rã•Åj3tR‬ﺗﻌﲏ ﺍﺟﻌﻠﻮﻩ – ﻫﻮ ﺫﺍﺗﻪ – ﻣ‪‬ﻨﻜﺮﺍﹰ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻐﻴﲑ ﺑﻌﺾ ﻣﻌﺎﳌﻪ‬
‫ﻛﺎﻣﺘﺤﺎﻥ‪ ‬ﳍﺎ ‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ( Å7ä©ó•tä #x‹s3»ydr& Ÿ@ŠÏ% ôNuä!%y` $£Jn=sù‬ﺍﻟﻨﻤﻞ ‪، [ ٤٢ :‬‬
‫ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﻨﻜﲑ ﻫﻮ ‪‬ﺪﻑ ﺍﻣﺘﺤﺎ‪‬ﺎ ﰲ ﻣﻌﺮﻓﺔ ﻋﺮﺷﻬﺎ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺤﻜﻤﺔ ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺷﻬﺎ ﻭﺗﻨﻜﲑﻩ ﻭﺍﻣﺘﺤﺎ‪‬ﺎ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﻠﺴﻨﺎ ﳐﺘﻠﻔﲔ ﻣﻊ ﺃﺣﺪ‪ ‬ﰲ‬
‫ﺃﻥﹼ ﺫﻟﻚ ﳍﺪﻑ ﻫﺪﺍﻳﺘﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﳚﻨﺢ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻴﺨﺮﺝ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺫﺍﺗﻪ ‪..‬‬
‫) ‪( ¼çms?r'|¡YÏB ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù‬‬

‫‪ ] ( ÈûüÎgßJø9$# É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù‬ﺳﺒﺄ‬
‫‪[ ١٤ :‬‬
‫ﻗﺎﻟﻮﺍ ‪ ( ÇÚö‘F{$# èp-/!#yŠ ) :‬ﺗﻌﲏ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺘ‪‬ﺒﻌﻮﻥ ﺃﻫـﻮﺍﺀﻫﻢ ‪ ،‬ﻭﻗـﺎﻟﻮﺍ ﻛﻠﻤـﺔ )‬
‫‪ ( ( ¼çms?r'|¡YÏB‬ﺗﻌﲏ ﺣﺎﺷﻴﺔ ﺍﳌﻠﻚ ) ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﲟﻌـﲎ ﻋﺼـﺎﻩ ‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻳﺆﻭ‪‬ﻟﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ ‪ :‬ﺇﻥﹼ ﺍﳌﻮﺕ ﺍﳊﻘﻴﻘﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻟﻴﺲ ﰲ ﻣﻮﺗﻪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﺣﻴﻨﻤﺎ ﺗﺒﻴ‪‬ﻦ ﳌﻦ ﻫﻢ ﲢﺖ ﺳﻠﻄﺎﻧﻪ ﻭﺣﻜﻤﻪ ‪ ،‬ﺃﻥﹼ ﳑﻠﻜﺘﻪ‬
‫ﺳﺘﻨﻬﺎﺭ ﺑﺴﺒﺐ ﺧﻠﻮﺩ ﺍﺑﻨﻪ ) ﺍﻟﺬﻱ ﺧﻠﻔﻪ ( ﳍﻮﺍﻩ ‪ ..‬ﺣﲔ ﺫﻟﻚ ﺗﺒﻴ‪‬ﻦ ﻟﻠﻐﺮﺑﺎﺀ ﺍﻟـﺬﻳﻦ ﻛـﺎﻧﻮﺍ‬
‫ﻳﻌﻤﻠﻮﻥ ﰲ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﺃﻧ‪‬ﻪ ﻗﺪ ﻣﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺮﻛﻮﺍ ﳑﻠﻜﺘﻪ ﻋﺎﺋﺪﻳﻦ ﺇﱃ ﺑﻼﺩﻫﻢ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﻧﻘﻮﻝ ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻓﻤـﻦ‬
‫ﺍﳌﺆﻛﱠﺪ ﺃﻧ‪‬ﻪ ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ ﺃﻱ‪ ‬ﻗﺼ‪‬ﺔ‪ ‬ﻣﻦ ﻗﺼﺺ ﺍﻟﺮﺳﻮﻡ ﺍﳌﺘﺤﺮ‪‬ﻛﺔ ‪ ..‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤـﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﺍﳌﻤﻜﻦ ﲢﻤﻴﻠﻬﺎ ﺃﻱ‪ ‬ﻣﻌﲎ‪ ‬ﻮﺍﻩ ﺍﻷﻧﻔﺲ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼـﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﻻ‬
‫ﻋﻼﻗﺔ ﳍﺎ ﺑﺄﻱ‪ ‬ﻣﻌﻴﺎﺭﹴ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ‪ ..‬ﻓﻌﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴـﻼﻡ ‪،‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧٣‬‬ ‫ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﺣﲔ ﺫﻟﻚ ﻻ ﻓﺎﺭﻕ ﰲ ﺗﺪﺑ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ – ﺑﲔ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ،‬ﻭﺑﲔ ﻣﻦ ﱂ ﻳﺴﻤﻊ ‪‬ﺎ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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adnan@thekr.net
 ‫‪‬‬
‫‪ ‬‬

‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ – ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ – ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻳﺘ‪‬ﺼﻒ ﺑﺼﻔﺔ‬
‫ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﺑﲔ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﻭﰲ ﺗﻔﺎﻋﻞ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﺗﻜﻤﻦ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻜﻤﻦ ﻣﺎﻫﻴ‪‬ﺔ ﲪﻞ ﺍﻷﻣﺎﻧـﺔ‬
‫ﺍﻟﱵ ﺗﻌﻬ‪‬ﺪ ﺍﻹﻧﺴﺎﻥﹸ ﲝﻤﻠﻬﺎ ‪..‬‬
‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺍﻵﻥ ‪ ..‬ﻫﻞ ﺭﺣﻴﻠﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ﻋـﱪ‬
‫ﺍﳌﻮﺕ ‪ ،‬ﻫﻮ ﺩﺧﻮﻟﻨﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻌﺪﻡ ‪ ،‬ﺃﻡ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ‪ ‬ﺁﺧﺮ ؟ ‪ ..‬ﻭﻫﻞ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟـﱵ‬
‫ﻳﺬﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺸﻤﻞ ﻛﻞﹼ ﺇﻧﺴﺎﻥ ﺃﻡ ﺗﺸﻤﻞ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ؟ ‪ ..‬ﻭﻣﱴ ﻫﻲ ؟ ‪ ..‬ﻭﻣﺎ‬
‫ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻣﺎ ﺣﺪﻭﺩﻫﺎ ؟ ‪ ..‬ﻭﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻣﻮﺟﻮﺩﺗـﺎﻥ ﺍﻵﻥ ‪ ،‬ﺃﻡ ﺳـﺘ‪‬ﻮﺟﺪﺍﻥ ﰲ‬
‫ﺍﻵﺧﺮﺓ ؟ ‪..‬ﻭﻫﻞ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺾ‪ ‬ﺍﻟﺪﺍﺧﻠﲔ ﺇﻟﻴﻬﺎ ‪ ،‬ﺃﻡ ﺃﻧ‪‬ﻬﻢ ﲟﺠﺮ‪‬ﺩ ﺩﺧـﻮﳍﻢ ﻓﻴﻬـﺎ‬
‫ﺳﻴﺨﻠﺪﻭﻥ ﻓﻴﻬﺎ ﺩﻭﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ؟ ‪ ..‬ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ – ﻭﻏﲑﻫﺎ – ﺳﻨﺤﺎﻭﻝ ﺇﻥ ﺷـﺎﺀ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ‪..‬‬
‫‪ ..‬ﰲ ﺍﳌﻮﺕ ﺗﻨﻔﺼﻞ ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ﺍﻧﻔﺼﺎﻻﹰ ‪‬ﺎﺋﻴ‪‬ﺎﹰ ‪ ،‬ﻭﲣﺮﺝ ﺍﳊﻴـﺎﺓ ﻣـﻦ‬
‫ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﻳﺘﺤﻠﹼﻞ ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘﺮﺍﺏ ‪ ..‬ﻭﺗﻌﻮﺩ ﺍﻟﻨﻔﺲ ﺇﱃ ﻋﺎﱂﹴ ﳎﺮ‪‬ﺩ‪ ‬ﻋﻦ ﻋﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ ‪،‬‬
‫ﺑﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺍﹸﻣﺘ‪‬ﺤ‪‬ﻨﺖ ﰲ ﲪﻠﻬﺎ ﻟﻸﻣﺎﻧﺔ ‪ ،‬ﻭﰲ ﺧﻼﻓﺘﻬﺎ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫـﺬﻩ ﺍﻷﺭﺽ ‪،‬‬
‫ﻋﱪ ﺍﳉﺴﺪ ﺍﳊﻲ‪ ..... ‬ﻓﺎﳌﻮﺕ ﺍﻷﻭ‪‬ﻝ ﻻ ﻳﻌﲏ ﺍﻟﺪﺧﻮﻝﹶ ﰲ ﺣﺎﻟﺔ ﺍﻟﻌﺪﻡ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺍﻧﺘﻘـﺎﻝ‬
‫ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﳎﺮ‪‬ﺩﺓﹰ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﱂﹸ ﺍﻟﱪﺯﺥ ﻋﺎﻟﹶﻤ‪‬ﺎﹰ‬
‫ﻏﲑ‪ ‬ﻣﺎﺩ‪‬ﻱ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻨﻔﺲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ) ﻋﺎﱂ ﺍﻟﱪﺯﺥ ( ﻻ ﲢﺲ‪ ‬ﺑﺎﻟﺰﻣﺎﻥ ﻭﻻ ﺑﺎﳌﻜﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪.. ‬‬
 ١٧٦ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

öNæhuZ÷•t/ šcqçGxÿ»y‚tGtƒ ÇÊÉËÈ $]%ö‘ã— 7‹Í´tBöqtƒ tûüÏBÌ•ôfßJø9$# çŽà³øtwUur 4 Í‘q•Á9$# ’Îû ã‡xÿZムtPöqtƒ )

žwÎ) óOçFø[Î6©9 bÎ) ºps)ƒÌ•sÛ öNßgè=sWøBr& ãAqà)tƒ øŒÎ) tbqä9qà)tƒ $yJÎ/ ãNn=÷ær& ß`øtªU ÇÊÉÌÈ #ZŽô³tã žwÎ) öNçFø[Î6©9 bÎ)

[ ١٠٤ – ١٠٢ : ‫ ( ] ﻃﻪ‬$YBöqtƒ

È@t«ó¡sù 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ $uZø[Î7s9 (#qä9$s% ÇÊÊËÈ tûüÏZÅ™ yŠy‰tã ÇÚö‘F{$# ’Îû óOçFø[Î6s9 öNx. Ÿ@»s% )

– ١١٢ : ‫ ( ] ﺍﳌﺆﻣﻨﻮﻥ‬tbqßJn=÷ès? óOçFZä. öNä3¯Rr& öq©9 ( Wx‹Î=s% žwÎ) óOçFø[Î6©9 bÎ) Ÿ@»s% ÇÊÊÌÈ tûïÏjŠ!$yèø9$#
[ ١١٤
(#qçR%x. š•Ï9ºx‹x. 4 7ptã$y™ uŽö•xî (#qèVÎ6s9 $tB tbqãBÌ•ôfãKø9$# ÞOÅ¡ø)ムèptã$¡¡9$# ãPqà)s? tPöqtƒur )
[ ٥٥ : ‫ ( ] ﺍﻟﺮﻭﻡ‬tbqä3sù÷sãƒ
، ‫ﺎ – ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﻳﻌﲏ ﺍﻧﻘﻄﺎﻉ ﺻﻠﺘﻬﺎ ﺑﻌﺎﱂ ﺍﻟﺪﻧﻴﺎ‬‫ ﻭﺩﺧﻮﻝ ﺍﻟﻨﻔﺲ – ﺑﻌﺪ ﻣﻮ‬..
‫ﻬﺎ ﻟﻺﻃﹼﻼﻉ‬‫ﺘ‬‫ ﺍﻟﺬﻱ ﻛﺎﻥ ﺁﻟﻴ‬‫ ﻷﻥﹼ ﺍﳉﺴﺪ‬‫ ﻭﻫﺬﺍ ﻃﺒﻴﻌﻲ‬.. ‫ﻭﺍﻧﻘﻄﺎﻉ ﺍﻃﹼﻼﻋﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
‫ ﻭﺑﺪﺃ ﺭﺣﻠﺔ‬، ‫ ﻭﺧﺮﺟﺖ ﺍﳊﻴﺎﺓ ﻣﻨﻪ‬، ‫ﺎﹰ‬‫ﺎﺋﻴ‬ ‫ ﻗﺪ ﺍﻧﻔﺼﻠﺖ ﻋﻨﻪ ﺍﻧﻔﺼﺎﻻﹰ‬، ‫ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ‬
.. ‫ﻋﻮﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ‬
$yJŠÏù $[sÎ=»|¹ ã@yJôãr& þ’Ìj?yès9 ÇÒÒÈ ÈbqãèÅ_ö‘$# Éb>u‘ tA$s% ßNöqyJø9$# ãNèdy‰tnr& uä!%y` #sŒÎ) #Ó¨Lym )
٩٩ : ‫ ( ] ﺍﳌﺆﻣﻨﻮﻥ‬tbqèWyèö7ムÏQöqtƒ 4’n<Î) îˆy—ö•t/ NÎgͬ!#u‘ur `ÏBur ( $ygè=ͬ!$s% uqèd îpyJÎ=x. $yg¯RÎ) 4 Hxx. 4 àMø.t•s?
[ ١٠٠ –
‫ﺎ – ﻋﻦ ﺃﺣﺪﺍﺙ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ‬‫ ﻭﺑﻌﺪ ﻣﻮ‬، ‫ﺎ‬‫ ﻭﻣﺴﺄﻟﺔ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻨﻔﺲ – ﺑﻌﺪ ﻭﻓﺎ‬..
‫ ﻣﻨﻬﺎ ﻋﱪ ﺗﺼﻮﻳﺮﻩ ﻟﻌـﺪﻡ ﻋﻠـﻢ‬، ‫ﺍﺕ ﻋﺪﻳﺪﺓ‬‫ ﻣﺴﺄﻟﺔﹲ ﺃﻛﹼﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮ‬، ‫ﳚﺮﻱ ﻓﻴﻬﺎ‬
.. ‫ ﺣﻴﻨﻤﺎ ﺗﻮﻓﹼﺎﻩ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲟﺎ ﺟﺮﻯ ﻋﻠﻰ ﺍﻷﺭﺽ‬
4 öNÍköŽn=tã |=‹Ï%§•9$# |MRr& |MYä. ÓÍ_tGøŠ©ùuqs? $£Jn=sù ( öNÍkŽÏù àMøBߊ $¨B #Y‰‹Íky- öNÍköŽn=tã àMZä.ur )
[ ١١٧ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬Íky- &äóÓx« Èe@ä. 4’n?tã |MRr&ur
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧٧‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻭﻫﺬﺍ ﺍﻟﱪﺯﺥ ﺍﻟﺬﻱ ﳛﺠﺰ ﺍﻟﻨﻔﺲ‪ – ‬ﺑﻌﺪ ﻣﻮ‪‬ﺎ – ﻋﻦ ﻋﺎﱂ ﺍﻟـﺪﻧﻴﺎ ‪ ،‬ﻫـﻮ ﻣـﻦ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﻧﺘﻬﺎﺀ ﺯﻣﻦ ﺍﻣﺘﺤﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ‪ ..‬ﻓﺎﻟﻨﻔﺲ ﰲ ﻋﺎﱂ ﺍﻟـﱪﺯﺥ ﱂ‬
‫ﺗﻌﺪ ﺗ‪‬ﺪﺭﻙ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻛﻤﺎ ﻛﺎﻧﺖ ﺗ‪‬ﺪﺭﻛﻬﺎ ﰲ ﺣﻴﺎ‪‬ﺎ ﺍﻟﺪﻧﻴﺎ ﻋﱪ ﺍﳉﺴﺪ ﺍﳊﻲ‪.. ‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺍﻟﺘﻌﺮ‪‬ﺽ ﳊﻘﻴﻘﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣ‪‬ﻐﻴ‪‬ﺒﺔ ‪ ،‬ﻭﻫﻲ ﻋﺪﻡ‪ ‬ﲰﺎﻉ ﺍﳌﻮﺗﻰ‬
‫ﻷﻱ‪ ‬ﺷﻲﺀٍ ﻣ‪‬ﻤ‪‬ﺎ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ‪ ‬ﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ‬
‫) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﺃﻥﹼ ﻛﻠﻤﺔﹶ ﺍﳌﻮﺗﻰ ) ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﻌﲏ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ‬
‫ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻡ ﻛﺎﻧﻮﺍ ﻛﺎﻓﺮﻳﻦ ‪ ،‬ﻭﺑﻴ‪‬ﻨـﺖ‪ ‬ﺃﻥﹼ ﻛﻠﻤـﺔ‬
‫ﺍﻷﻣﻮﺍﺕ ﺗﻌﲏ ﻓﺎﻗﺪﻱ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ‪ ،‬ﺃﻡ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻮﺗﻰ‬
‫‪..‬‬
‫‪ ..‬ﻓﺎﷲُ ﺗﻌﺎﱃ ﻳﺼﻒ‪ ‬ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳ‪‬ﻐﺎﺩﺭﻭﻫﺎ ﺑﻌﺪ‬
‫‪ ..‬ﻳﺼﻔﻬﻢ ﺑﺎﻷﻣﻮﺍﺕ ‪..‬‬
‫‪ìNºuqøBr& ÇËÉÈ šcqà)n=øƒä† öNèdur $\«ø‹x© tbqà)è=øƒs† Ÿw «!$# Èbrߊ `ÏB tbqããô‰tƒ šúïÏ%©!$#ur‬‬ ‫)‬
‫‪ ] ( šcqèWyèö7ムtb$-ƒr& šcrã•ãèô±o„ $tBur ( &ä!$uŠômr& çŽö•xî‬ﺍﻟﻨﺤﻞ ‪[ ٢١ – ٢٠ :‬‬
‫ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﹼ ﺍﳌﻌﲏ ﺑﺎﻷﻣﻮﺍﺕ – ﻫﻨﺎ – ﻫﻮ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ..‬ﻭﻣﻦ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ، ( šúïÏ%©!$#ur‬ﰲ ﺑﺪﺍﻳﺔ ﻫـﺬﻩ ﺍﻟﺼـﻮﺭﺓ‬
‫) ‪Èbrߊ `ÏB tbqããô‰tƒ‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺩﻭﻥ ﻛﻠﻤﺔ ) ﻭﻣﺎ ( ‪ ..‬ﻭﻣﻦ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﺍﻟﻌﺒـﺎﺭﺓ‬
‫‪.. ( «!$#‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻳﺼﻒ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺑﻌﺾ‪ ‬ﺍﻟﺬﻳﻦ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ ) ﺃﻱ ﺑﻌﺾ‪ ‬ﺍﳌـﻮﺗﻰ (‬
‫ﺑﺄﻧ‪‬ﻬﻢ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗﺎﹰ ‪..‬‬
‫) ‪( šcrã•ãèô±n@ žw `Å3»s9ur Öä!$u‹ômr& ö@t/ 4 7NºuqøBr& «!$# È@‹Î6y™ ’Îû ã@tFø)ム`yJÏ9 (#qä9qà)s? Ÿwur‬‬
‫] ﺍﻟﺒﻘﺮﺓ ‪[ ١٥٤ :‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧٨‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪] ( tbqè%y—ö•ãƒ óOÎgÎn/u‘ y‰YÏã íä!$uŠômr& ö@t/ 4 $O?ºuqøBr& «!$# È@‹Î6y™ ’Îû (#qè=ÏFè% tûïÏ%©!$# ¨ûtù|¡øtrB Ÿwur‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٦٩ :‬‬
‫ﺇﺫﺍﹰ ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﻟﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ) ) :‬ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫) )‪ ] ( tûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# §M•Á9$# ßìÏJó¡è@ Ÿwur 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ‬ﺍﻟﻨﻤﻞ ‪:‬‬
‫‪[ ٨٠‬‬
‫) ‪ ] ( tûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# ¢O•Á9$# ßìÏJó¡è@ Ÿwur 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¯RÎ*sù‬ﺍﻟﺮﻭﻡ ‪:‬‬
‫‪[ ٥٢‬‬
‫ﻓﺈﻧ‪‬ﻪ ﺟﻞﹼ ﻭﻋﻼ ﻳﻌﲏ ﻋﺪﻡ‪ ‬ﺇﲰﺎﻉ ﺍﻟﺬﻳﻦ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺩﺧﻠﻮﺍ ﻋﺎﱂﹶ ﺍﻟﱪﺯﺥ ‪ ،‬ﺳـﻮﺍﺀ‬
‫ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻡ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍﹰ ‪ ...‬ﻭﺯﻋﻤﻬﻢ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ﺍﳌﻮﺗﻰ ﺗﻌﲏ ﺍﻟﻜﻔﹼﺎﺭ ﺍﳌﹸﺪﺑﺮﻳﻦ ﻋـﻦ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ ﻏﲑ ﺳﻠﻴﻢ ‪ ..‬ﻓﻤﻦ ﺟﻬﺔ ‪ ،‬ﺍﻟﻜﻔﹼﺎﺭ ﺍﳌﹸﺪﺑﺮﻳﻦ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﻳﺼﻔﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺑﺎﻷﻣﻮﺍﺕ ﻭﻟﻴﺲ ﺑﺎﳌﻮﺗﻰ ‪ ،‬ﻭﺍﻟﻌﺒـﺎﺭﺓ‬
‫) )‪4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺗﻔﺴﲑﻫﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﻮﺗﻰ ﻭﻟﻴﺲ ﺑﺎﻷﻣﻮﺍﺕ‬
‫( ‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻓﺈﻥﱢ ﺍﻟﻌﺒﺎﺭﺓ ) ‪، ( tûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# §M•Á9$# ßìÏJó¡è@ Ÿwur‬‬
‫ﻫﻲ ﺍﻟﱵ ﺗﻌﲏ ﺍﳌﺪﺑﺮﻳﻦ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ – ﻛﻤﺎ ﻧﺮﻯ – ﻣﻌﻄﻮﻓﺔ – ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ‬
‫) )‪ ، ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ‬ﻭﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ .. ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¯RÎ*sù‬ﻭﻛﻞﱡ ﺫﻟﻚ‬
‫ﻳ‪‬ﻔﻨ‪‬ﺪ ﺯﻋﻤﻬﻢ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ‬ﺗﺘﻌﻠﻖ ﺑﺎﻷﺣﻴﺎﺀ ﺍﳌﻌﺮﺿـﲔ‬
‫ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﻔﺲ ﰲ ﺣﻴﺎﺓ ﺍﻟﱪﺯﺥ ﻻ ﲤﻠﻚ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ‪ ‬ﺟﺴﺪﻳ‪‬ﺔ‪ ‬ﻟﻺﺣﺴﺎﺱ ﺑﺎﻷﱂ ﺃﻭ ﺑﺎﻟﻠﺬﹼﺓ‬
‫‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺧﺎﺭﺝ ﺍﳉﺴﺪ ‪ ،‬ﻭﰲ ﻋﺎﱂ ﻋﺎﱂﹴ ﳎﺮ‪‬ﺩ‪ ‬ﻋﻦ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻫﻲ ﺑﺎﻷﺻـﻞ‬
‫ﳎﺮ‪‬ﺩﺓﹲ ﻋﻦ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﺃﻱ‪ ‬ﺇﺣﺴﺎﺱﹴ ﳍﺎ ﺳﻮﺍﺀٌ ﺑﺎﻷﱂ ﺃﻡ ﺑﺎﻟﻠﺬﹼﺓ ‪ ،‬ﻫﻮ ﺇﺣﺴﺎﺱ‪‬‬
‫ﻧﻔﺴﻲ‪ ، ‬ﳎﺮ‪‬ﺩ‪ ‬ﻋﻦ ﺃﻱ‪ ‬ﺁﻟﻴ‪‬ﺔ‪ ‬ﺟﺴﺪﻳ‪‬ﺔ‪ ‬ﻣﺎﺩ‪‬ﻳ‪‬ﺔ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٧٩‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻭﺣﱴ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﺛﻨﺎﺀ ﻭﺟﻮﺩ ﺍﻟﻨﻔﺲ ﰲ ﺍﳉﺴﺪ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻨﻔﺲ‪ ‬ﻫﻲ ﺍﻟﱵ ﲢ ‪‬‬
‫ﺲ‬
‫ﺑﺎﻷﱂ ﻭﺍﻟﻠﺬﹼﺓ ‪ ،‬ﻻ ﺍﳉﺴﺪ ‪ ..‬ﻭﻟﻜﻨ‪‬ﻬﺎ – ﰲ ﺣﻴﺎ‪‬ﺎ ﺍﻟﺪﻧﻴﺎ – ﲢﺲ‪ ‬ﺑﺂﻟﻴ‪‬ﺔ ﺍﳉﺴﺪ ﻋﱪ ﺃﻋﻀﺎﺋﻪ ‪،‬‬
‫ﻓﺎﳉﺴﺪ ﻟﻴﺲ ﺃﻛﺜﺮ ﻣﻦ ﺁﻟﻴ‪‬ﺔ ﻹﺣﺴﺎﺳﻬﺎ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ – ﻛﻤﺎ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ – ﻫﻲ ﺍﻟﱵ ﻧﺸﻬﺪﻫﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‬
‫ﺣﲔ ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﺧﺮﻭﺟﺎﹰ ‪‬ﺎﺋﻴ‪‬ﺎﹰ ‪ ،‬ﻳﻌﻘﺒﻪ ﺗﻔﺴ‪‬ﺦ ﺍﳉﺴﺪ ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﺃﺻﻠﻪ‬
‫ﺍﻟﺬﻱ ﻧﺸﺄ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ‪ ..‬ﻭﻫﺬﻩ ﺍﳌﻮﺗﺔ ﲤﺮ‪ ‬ﻣﻨﻬﺎ ﺍﻷﻧﻔﺲ ﻛﻠﹼﻬﺎ ‪ ،‬ﻣﺆﻣﻨﺔ ﻭﻛﺎﻓﺮﺓ ﺩﻭﻥ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﲟﺎ ﺃﻥﹼ ﻫﺬﻩ ﺍﳌﻮﺗﺔ ) ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ( ﻧﺸﻬﺪﻫﺎ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ‪ ،‬ﻓﻠﻢ ﻳﻨﻜﺮﻫﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ‪،‬‬
‫ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﻨﻜﺮﻭﻥ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺒﻖ ﺍﻟﺒﻌﺚ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﺳﻨﺮﻯ ‪..‬‬
‫)‪ÇÌÎÈ tûïÎŽ|³ZßJÎ/ ß`øtwU $tBur 4’n<rW{$# $oYèKs?öqtB žwÎ) }‘Ïd ÷bÎ) ÇÌÍÈ tbqä9qà)u‹s9 ÏäIwàs¯»yd ¨bÎ‬‬ ‫)‬
‫‪ ] ( tûüÏ%ω»|¹ óOçFZä. bÎ) !$oYͬ!$t/$t«Î/ (#qè?ù'sù‬ﺍﻟﺪﺧﺎﻥ ‪[ ٣٦ – ٣٤ :‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺃﺣﺪ‪ ‬ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﻄﹼﻠﻊ ﻭﻳﺮﻯ ﰲ ﺳﻮﺍﺀ ﺍﳉﺤﻴﻢ ﻗﺮﻳﻨﺎﹰ ﻟـﻪ ﰲ‬
‫) )‪4’n<rW{$# $oYèKs?öqtB žwÎ) }‘Ïd ÷bÎ‬‬ ‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻳﺬﻛﺮ ﻣﻘﻮﻟﺔ ﻗﺮﻳﻨﻪ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻄﺎﺑﻘﺔ ﳌﻘﻮﻟﺔ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫‪ ، ( tûïÎŽ|³ZßJÎ/ ß`øtwU $tBur‬ﻭﻫﻲ ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺇﻻﹼ ﺑﺎﳌﻮﺗﺔ ﺍﻷُﻭﱃ ﻭﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻌﺬﺍﺏ ‪..‬‬
‫) ‪ÇÎÊÈ Ö`ƒÌ•s% ’Í< tb%x. ’ÎoTÎ) öNåk÷]ÏiB ×@ͬ!$s% tA$s% ÇÎÉÈ tbqä9uä!$|¡tFtƒ <Ù÷èt/ 4’n?tã öNåkÝÕ÷èt/ Ÿ@t7ø%r'sù‬‬

‫‪ÇÎÌÈ tbqãZƒÏ‰yJs9 $¯RÏär& $¸J»sàÏãur $\/#t•è? $¨Zä.ur $oY÷FÏB #sŒÏär& ÇÎËÈ tûüÏ%Ïd‰|ÁßJø9$# z`ÏJs9 y7¯RÏär& ãAqà)tƒ‬‬

‫‪£N‰Ï. bÎ) «!$$s? tA$s% ÇÎÎÈ ÉOŠÅspgø:$# Ïä!#uqy™ ’Îû çn#uät•sù yìn=©Û$$sù ÇÎÍÈ tbqãèÎ=©Ü•B OçFRr& ö@yd tA$s%‬‬

‫!‪žwÎ) ÇÎÑÈ tûüÏFÍh‹yJÎ/ ß`øtwU $yJsùr& ÇÎÐÈ tûïÎŽ|ØósßJø9$# z`ÏB àMZä3s9 ’În1u‘ èpyJ÷èÏR Ÿwöqs9ur ÇÎÏÈ ÈûïÏŠ÷Žä)s‬‬

‫‪ ] ( tûüÎ/¤‹yèßJÎ/ ß`øtwU $tBur 4’n<rW{$# $oYoKs?öqtB‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ٥٩ – ٥٠ :‬‬

‫) &‪ß`øtwU $tBur 4’n<rW{$# $oYoKs?öqtB žwÎ) ÇÎÑÈ tûüÏFÍh‹yJÎ/ ß`øtwU $yJsùr‬‬ ‫‪ ..‬ﻓﺎﻵﻳﺘــﺎﻥ ﺍﻷﺧﲑﺗــﺎﻥ‬
‫‪ ( tûüÎ/¤‹yèßJÎ/‬ﺗ‪‬ﺼﻮ‪‬ﺭﺍﻥ ‪‬ﻜﹼﻢ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﰲ ﺍﳉﻨ‪‬ﺔ ﻋﻠﻰ ﻗﻮﻝ ﻗﺮﻳﻨﻪ ﺍﻟﻜﺎﻓﺮ ﺃﺛﻨـﺎﺀ ﺍﳊﻴـﺎﺓ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) )‪4’n<rW{$# $oYèKs?öqtB žwÎ) }‘Ïd ÷bÎ‬‬ ‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﹸﻄﺎﺑﻖ ﻟﻘﻮﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‬
‫‪.. ( tûïÎŽ|³ZßJÎ/ ß`øtwU $tBur‬‬
‫‪ ..‬ﻭﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ) ﺍﻷﺧﲑﺗﺎﻥ ( ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﺗ‪‬ﺸﲑﺍ ﺇﱃ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻋﻦ ﺣﺎﻝ‬
‫ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻓﺄﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻳﻌﻠﻤﻮﻥ ﻋﻠﻤﺎﹰ ﺗﺎﻣ‪‬ﺎﹰ – ﲟﺠﺮ‪‬ﺩ ﺩﺧﻮﳍﻢ ﺍﳉﻨ‪‬ﺔ – ﺃﻧ‪‬ﻬﻢ ﻟﻦ ﳝﻮﺗﻮﺍ‬
‫ﻓﻴﻬﺎ ‪ ،‬ﻭﻟﻦ ﻳ‪‬ﻌﺬﱠﺑﻮﺍ ‪ ،‬ﻭﻟﻦ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﻜﺜﲑ ﻣـﻦ‬
‫ﺁﻳﺎﺗﻪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺳﺤﺐ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻋﻦ ﺣﺎﻝ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪،‬‬
‫ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﻭﺻﻒ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺑﺄﻧ‪‬ﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﲞﻠﻮﺩﻫﻢ ﻓﻴﻬـﺎ ‪ ،‬ﻭﺑـﺄﻧ‪‬ﻬﻢ ﻻ ﻳﻌﻠﻤـﻮﻥ‬
‫ﲟﻔﺎﺯ‪‬ﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠﻤﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺳﻴﻌﺘﺮﻓﻮﻥ – ﰲ ﺟﻬﻨ‪‬ﻢ – ﺑﺬﻧﻮ‪‬ﻢ ﺍﳌﺘﺮﺗ‪‬ﺒـﺔ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ‪ ،‬ﺣﻴﺚ ﻗﺎﺩﻫﻢ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ‪ ،‬ﻭﺇﱃ ﺍﻟﻜﻔﺮ ﲟﻨـﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﱃ ﺍﻗﺘﺮﺍﻑ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﺃﺩ‪‬ﺕ ‪‬ﻢ ﺇﱃ ﺟﻬﻨ‪‬ﻢ ‪..‬‬
‫‪`ÏiB 8lrã•äz 4’n<Î) ö@ygsù $oYÎ/qçRä‹Î/ $oYøùuŽtIôã$$sù Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur Èû÷ütFt^øO$# $oY-FtBr& !$uZ-/u‘ (#qä9$s%‬‬ ‫)‬
‫™‪ ] ( 9@ŠÎ6y‬ﻏﺎﻓﺮ ‪[ ١١ :‬‬

‫‪ ..‬ﺇﻥﹼ ﻗﻮﳍﻢ ) &‪ ( Èû÷ütFt^øO$# $oY-FtBr‬ﻳﻌﲏ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ﺇﱃ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﰲ ﻧﻘﻠﺘﲔ‬
‫ﺍﺛﻨﺘﲔ ‪ ،‬ﻻ ﻳ‪‬ﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ ﻓﺎﺻﻞﹲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ‬
‫ﺇﱃ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﻣﺮ‪‬ﺗﲔ ) ﺣﻴﺎﺓ ﻳﺘﺒﻌﻬﺎ ﻣﻮﺕ ﰒﹼ ﺣﻴﺎﺓ ﻳﺘﺒﻌﻬﺎ ﻣﻮﺕ ( ‪ ،‬ﻓﻠـﻮ ﻛـﺎﻥ ﺍﻷﻣـﺮ‬
‫ﻛﺬﻟﻚ ﻷﺗﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﺃﻣﺘ‪‬ﻨﺎ ﻣﺮ‪‬ﺗﲔ ( ‪..‬‬
‫ﻭﻗﻮﳍﻢ ) ‪ ( Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur‬ﻳﻌﲏ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﺇﱃ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ﰲ ﻧﻘﻠـﺘﲔ‬
‫ﺍﺛﻨﺘﲔ ‪ ،‬ﻻ ﻳ‪‬ﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ ﻓﺎﺻﻞﹲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳌـﻮﺕ ﺇﱃ‬
‫ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ﻣﺮ‪‬ﺗﲔ ) ﻣﻮﺕ ﺗﺘﺒﻌﻪ ﺣﻴﺎﺓ ﰒﹼ ﻣﻮﺕ ﺗﺘﺒﻌﻪ ﺣﻴﺎﺓ ( ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﻷﺗﺖ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻭﺃﺣﻴﻴﺘﻨﺎ ﻣﺮ‪‬ﺗﲔ ( ‪..‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨١‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻓﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ) ﺍﳊﻴﺎﺓ ﺍﻷﻭﱃ ( ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ) ﺍﳊﻴﺎﺓ ﺍﻟﺜﺎﻧﻴﺔ ( ‪ ،‬ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺑﻴﻨﻬﻤﺎ‬
‫– ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﻭﻣﻦ ﻣﻨﻈﺎﺭ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻬﻤﺎ ﻋﻦ ﺑﻌﻀﻬﻤﺎ – ﺃﻱ‪ ‬ﺯﻣﺎﻥ ‪،‬‬
‫ﻷﻥﹼ ﻋﺎﱂ ﺍﻟﱪﺯﺥ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺧﺎﺭﺝ ﺳﺎﺣﺔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳊﻴﺎﺗﺎﻥ – ﻣﻦ‬
‫ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ – ﻛﺄﻧ‪‬ﻬﻤﺎ ﻣﺘ‪‬ﺼﻠﺘﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ( Èb$s?§•sD ß,»n=©Ü9$#‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٢٩ :‬ﻳﺆﻛﹼﺪ ﺣﻘﻴﻘﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ‬
‫‪ ،‬ﻓﻬﻮ ﻳﻌﲏ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﰒﹼ ﻋﻮﺩﺓ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪ ،‬ﰒﹼ ﺑﻌﺪ ﺫﻟﻚ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﻣﺮ‪‬ﺓ‬
‫ﺃﹸﺧﺮﻯ ‪ ..‬ﻭﻟﻮ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻄﻼﻕ ﺍﺛﻨﺘﺎﻥ ( ﻟﻜﺎﻥ ﺫﻟﻚ ﻳﺸﻤﻞ ﺗﻜﺮﺍﺭ ﻋﺒﺎﺭﺓ ﺍﻟﻄﻼﻕ‬
‫ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ) ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ( ﺩﻭﻥ ﻋﻮﺩﺓ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺑﲔ ﻋﺒﺎﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻷﻭﱃ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻫﻨﺎﻙ ﺣﻴﺎﺗﺎﻥ ‪ ،‬ﳘﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ‪ ..‬ﻭﻫﻨﺎﻙ ﻣﻮﺗﺘﺎﻥ ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫‪žwÎ) šVöqyJø9$# $ygŠÏù šcqè%rä‹tƒ Ÿw‬‬ ‫ﰲ ﺇﻗﺮﺍﺭ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ..‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ )‬
‫‪ ] ( ÉOŠÅspgø:$# z>#x‹tã óOßg9s%urur ( 4’n<rW{$# sps?öqyJø9$#‬ﺍﻟﺪﺧﺎﻥ ‪ ، [ ٥٦ :‬ﻳ‪‬ﺸﲑ ﺇﱃ ﺃﻥﹼ ﻫﻨﺎﻙ ﻣﻮﺗﺔ‬
‫ﺛﺎﻧﻴﺔ ﻻ ﳝﻮ‪‬ﺎ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻣﻌﻠﻮﻣﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﲣﺮﺝ ‪‬ﺎ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺃﺟﺴﺎﺩﻧﺎ ﺧﺮﻭﺟﺎﹰ ‪‬ﺎﺋﻴ‪‬ـﺎﹰ ‪،‬‬
‫ﺣﻴﺚ ﻧﺘﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﻧﺪﺧﻞ ﻋﺎﱂﹶ ﺍﻟﱪﺯﺥ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻣﺎ ﻫﻲ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ؟ ‪ ..‬ﻭﻣﱴ ﺗﻜﻮﻥ‬
‫؟ ‪ ..‬ﻭﻫﻞ ﳝﺮ‪ ‬ﻣﻨﻬﺎ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺃﻡ ﺑﻌﻀﻬﻢ ؟ ‪..‬‬
‫‪§NèO ( öNà6»uŠômr'sù $Y?ºuqøBr& öNçGYà2ur «!$$Î/ šcrã•àÿõ3s? y#ø‹x.‬‬ ‫‪ ..‬ﺇﻥﹼ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( šcqãèy_ö•è? ÏmøŠs9Î) §NèO öNä3‹Í‹øtä† §NèO öNä3çG‹ÏJãƒ‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٨ :‬ﻻ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ )‬
‫ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ( ‪ ،‬ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫] ‪ – [ ١‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( $Y?ºuqøBr& öNçGYà2ur‬ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﺣﺼﻠﺖ ﺇﻣﺎﺗﺔ ﺑﻌﺪ ﺣﻴﺎﺓ ‪ ،‬ﻓﻠﻮ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﺎﻥ ﻫﻨﺎﻙ ﺛﻼﺙ ﺣﻴﻮﺍﺕ ‪ ،‬ﻫﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ) ﺍﳌﻔﺘﺮﺿﺔ ( ﺍﻟﱵ ﻗﺒـﻞ ﺍﻟـﺪﻧﻴﺎ ‪،‬‬
‫ﻭﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻟﺘﻨﺎﻗﺾ ﺫﻟﻚ ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨٢‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺍﻟﱵ ﲢﺼﺮ ﺍﳊﻴﺎﺓ ﲝﻴﺎﺗﲔ ‪ ،‬ﳘﺎ – ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺗﻪ – ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( $Y?ºuqøBr& öNçGYà2ur‬ﻧﺮﻯ ﻓﻴﻪ ﻛﻠﻤﺔ ) &‪ ( $Y?ºuqøBr‬ﻭﻟـﻴﺲ ﻛﻠﻤـﺔ )‬
‫ﻣﻮﺗﻰ ( ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $Y?ºuqøBr& öNçGYà2ur‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻧ‪‬ﻪ ﻗﺒﻞ ﳎﻴﺌﻨـﺎ ﺇﱃ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻭﻻﺩﺗﻨﺎ ﻣﻦ ﺃﺭﺣﺎﻡ ﺃﻣ‪‬ﻬﺎﺗﻨﺎ ‪ ،‬ﻛﺎﻧﺖ ﺃﻧﻔﺴ‪‬ﻨﺎ ﺩﻭﻥ ﺭﻭﺡ ‪ ..‬ﻓﺎﻟﺮﻭﺡ ) ﺍﻟﺼﻠﺔ ﻭﺍﻟﻘﺮﰉ‬
‫ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴ‪‬ﺔ ﺍﻟﻄﺎﻫﺮﺓ ( ﻳ‪‬ﻨﻔﺦ‪ ‬ﻓﻴﻨﺎ ﺣﲔ ﻭﻻﺩﺗﻨﺎ ‪..‬‬
‫‪Ÿ@yèy_ ¢OèO ÇÐÈ &ûüÏÛ `ÏB Ç`»|¡SM}$# t,ù=yz r&y‰t/ur ( ¼çms)n=yz >äóÓx« ¨@ä. z`|¡ômr& ü“Ï%©!$#‬‬ ‫)‬
‫‪ãNä3s9 Ÿ@yèy_ur ( ¾ÏmÏmr•‘ `ÏB ÏmŠÏù y‡xÿtRur çm1§qy™ ¢OèO ÇÑÈ &ûüÎg¨B &ä!$¨B `ÏiB 7's#»n=ß™ `ÏB ¼ã&s#ó¡nS‬‬

‫‪ ] ( šcrã•à6ô±n@ $¨B Wx‹Î=s% 4 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$#‬ﺍﻟﺴﺠﺪﺓ ‪[ ٩ – ٧ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( $Y?ºuqøBr& öNçGYà2ur‬ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﺣﺼﻠﺖ ﺇﻣﺎﺗﺔ ﺑﻌﺪ ﺣﻴـﺎﺓ ‪..‬‬
‫ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺃﻥﹼ ﺃﻧﻔﺴﻨﺎ ﻗﺒﻞ ﻭﻻﺩﺗﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ ‪ ،‬ﱂ ﻳ‪‬ـﻨﻔﹶﺦ ﻓﻴﻬـﺎ ﺍﻟـﺮﻭﺡ ‪ ..‬ﻭﺑﺎﻟﺘـﺎﱄ‬
‫ﻓﺎﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺬﻩ ﺍﻻﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ ﻗﺒﻞ ﳎﻴﺌﻨﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺲ ﺳـﻠﻴﻤﺎﹰ‬
‫‪..‬‬
‫‪ ..‬ﻭﻻ ﺑﺪ‪ – ‬ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ – ﺃﻥ ﻧﺬﻛﺮ ﺃﻧ‪‬ﻪ ﻻ ﺣﻴﺎﺓ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﺃﻱ ﻻ ﻋﻮﺩﺓ‬
‫ﻟﻠﻨﻔﺲ ﺇﱃ ﺟﺴﺪﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺲ ﻫﻨﺎﻙ ﺁﻟﻴ‪‬ﺔ ﻣﺎﺩﻳ‪‬ﺔ ) ﻛﺎﻟﱵ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬
‫( ﻹﺣﺴﺎﺱ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻘﱪ ‪ ،‬ﺳﻮﺍﺀ ﺑﺎﻟﻌﺬﺍﺏ ﺃﻡ ﺑﺎﻟﻠﺬﹼﺓ ‪ ..‬ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﺎﻧـﺖ ﻫﻨـﺎﻙ‬
‫ﺛﻼﺙ ﺣﻴﻮﺍﺕ ‪ ،‬ﻭﻟﺘﻨﺎﻗﺾ ﺫﻟﻚ ﻣﻊ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫] ‪ – [ ٢‬ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﱵ ﺗﻌﻘﺐ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻫﺬﻩ ‪ ،‬ﺑﺪﻟﻴﻞ ﺇﻗﺮﺍﺭ ﺍﻟﻜﻔﹼﺎﺭ ‪‬ـﺎ‬
‫ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﻨﻜﺮ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ‪ ..‬ﺑﻴﻨﻤﺎ ﻗﻮﻟﻪ ) ‪( $Y?ºuqøBr& öNçGYà2ur‬‬
‫ﳜﺺ‪ ‬ﻣﺎ ﻗﺒﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﻱ ﻣﺮﺣﻠﺔ ﺍﻷﻧﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻗﺒﻞ ﻫﺒﻮﻃﻬﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎ‪‬ﺎ‬
‫ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ‪ ..‬ﻓﺎﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ – ﺣﺼﺮﺍﹰ – ﺍﳌﻮﺗﺔ ﺍﻟﱵ ﺗﻨﻘﻠﻨﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟـﺪﻧﻴﺎ ﺇﱃ‬
‫ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨٣‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫] ‪ – [ ٣‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( $Y?ºuqøBr& öNçGYà2ur‬ﻳﺼﻒ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻋـﺎﱂ ﺍﻷﻧﻔـﺲ‬

‫ﺍ‪‬ﺮ‪‬ﺩﺓ ‪ ،‬ﻗﺒﻞ ﻭﻻﺩﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭ‪‬ﺟﹺﺪ‪‬ﺕ ﲨﻴﻊ ﺍﻷﻧﻔﺲ ‪ ،‬ﺍﳌﺆﻣﻨﺔ ﻭﺍﻟﻜﺎﻓﺮﺓ ‪،‬‬
‫ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻫﻲ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺧﺮﻭﺟﻨﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﻋﺎﱂ‬
‫ﺍﻟﱪﺯﺥ ‪ ،‬ﺣﻴﺚ ﲣﺮﺝ ﲨﻴﻊ ﺍﻷﻧﻔﺲ ﻣﺆﻣﻨﺔ ﻭﻛﺎﻓﺮﺓ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻟﺬﺍﻕ ﺃﻫـﻞ ﺍﳉﻨ‪‬ـﺔ‬
‫ﻣﻮﺗﺘﲔ ‪ ،‬ﺑﺪﻝ ﻣﻮﺗﺔ ﻭﺍﺣﺪﺓ ) ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ( ‪ ،‬ﻭﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣﻊ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪،‬‬
‫ﺍﻟﺬﻱ ﻳﺆﻛﱢﺪ ﺃﻥﹼ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻻ ﻳﺬﻭﻗﻮﻥ ﺇﻻﹼ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ‪..‬‬
‫] ‪ – [ ٤‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $Y?ºuqøBr& öNçGYà2ur‬ﺗﻌـﲏ ﺍﳌﻮﺗـﺔ ﺍﻷﻭﱃ ‪،‬‬
‫ﻟﻜﺎﻧﺖ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺍﻟﱵ ﻧﺸﻬﺪﻫﺎ ‪ ،‬ﻭﻟﻜﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻓﺎﺻﻞﹲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜـﺎﻥ ﻫـﻮ‬
‫ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻜﺎﻥ ﺍﳌﻮﺕ ﻳﻘﻊ ﻣﺮ‪‬ﺗﲔ ﻭﻟﻴﺲ ﺍﺛﻨﺘﲔ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) &‪.. ( Èû÷ütFt^øO$# $oY-FtBr‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﺍﳌﻮﺗﺘﺎﻥ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﳘﺎ ﺩﺍﺧﻞ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ) ‪ ( öNä3çG‹ÏJム§NèO‬ﰲ‬
‫) ‪ÏmøŠs9Î) §NèO öNä3‹Í‹øtä† §NèO öNä3çG‹ÏJム§NèO ( öNà6»uŠômr'sù $Y?ºuqøBr& öNçGYà2ur‬‬ ‫ـﺔ ‪:‬‬
‫ـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـ‬
‫ﺍﻟﺼـ‬
‫?‪ ] ( šcqãèy_ö•è‬ﺍﻟﺒﻘﺮﺓ ‪.. [ ٢٨ :‬‬
‫ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﺗﻔﺼﻞ ﺑﲔ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﻭﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻔﺼـﻞ – ﻛﻤـﺎ‬
‫ﺳﻨﺮﻯ – ﺑﲔ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﻭﻋﺎﱂ ﺍﻵﺧﺮﺓ ‪ ..‬ﻓﺒﲔ ﺍﳌﻮﺗﺘﲔ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﻭﻫﻮ ﻋﺎﱂ ﻣﺎ ﻭﺭﺍﺀ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺃﺗـﻰ ) &‪ ( Èû÷ütFt^øO$# $oY-FtBr‬ﻭﱂ‬
‫ﻳﺄﺕ ) ﺃﻣﺘ‪‬ﻨﺎ ﻣﺮ‪‬ﺗﲔ ( ‪ ..‬ﺃﻱ ﻻ ﺯﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﺑﲔ ﺍﳌﻮﺗﺘﲔ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻣﻨﻈـﺎﺭ ﻋـﺎﱂ‬
‫ﺍﻟﱪﺯﺥ ‪ ..‬ﻭﻛﺬﻟﻚ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻻ ﺯﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﺑﲔ ﺍﳊﻴﺎﺗﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ – ﻣﻦ‬
‫ﺍﳌﻨﻈﺎﺭ ﺫﺍﺗﻪ – ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ) ‪ ، ( Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur‬ﻭﱂ ﺗـﺄﺕ‪) ‬‬
‫ﻭﺃﺣﻴﻴﺘﻨﺎ ﻣﺮ‪‬ﺗﲔ ( ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﺼﻮﺭ ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﻣﺴﺄﻟﺘﲔ‬
‫ﻣﺘﻼﺯﻣﺘﲔ ﲤﺎﻣﺎﹰ ‪ ،‬ﳘﺎ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺼﻌﻘﺔ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨٤‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪4 ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB tíÌ“xÿsù Í‘q•Á9$# ’Îû ã‡xÿZムtPöqtƒur‬‬

‫‪ ] ( tûïÌ•ÅzºyŠ çnöqs?r& <@ä.ur‬ﺍﻟﻨﻤﻞ ‪[ ٨٧ :‬‬

‫) ‪§NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur‬‬

‫‪ ] ( tbrã•ÝàZtƒ ×P$uŠÏ% öNèd #sŒÎ*sù 3“t•÷zé& ÏmŠÏù y‡ÏÿçR‬ﺍﻟﺰﻣﺮ ‪[ ٦٨ :‬‬

‫‪ ..‬ﻓﺎﻟﻔﺰﻉ ﻭﺍﻟﺼﻌﻘﺔ ‪ ،‬ﻣﺴﺄﻟﺔﹲ ﺗﺸﻤﻞ ﻛﻞﱠ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﺇﻻﹼ ﻣﻦ ﺷـﺎﺀ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺃﻻﹼ ﻳﻔﺰﻉ ﻭﻻ ﻳﺼﻌﻖ ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻱ ﺗﺸﻤﻞ ﻛﻞﱠ ﺍﻷﻧﻔﺲ –‬
‫) ‪§NèO‬‬ ‫ﺍﻟﱵ ﺳﺘﺼﻌﻖ – ﻣﻦ ﻋﺼﺮ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‬
‫‪ .. ( tbrã•ÝàZtƒ ×P$uŠÏ% öNèd #sŒÎ*sù 3“t•÷zé& ÏmŠÏù y‡ÏÿçR‬ﻓﺎﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﻳﻨﻈﺮﻭﻥ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻫﻢ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺁﺧﺮ ﺇﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻷﺣﻴﺎﺀ‬
‫) ‪’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù‬‬ ‫ﺃﺛﻨﺎﺀ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ..‬ﻭﺑﺎﻟﺘـﺎﱄ ﻓﺎﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$#‬ﺗﺸﻤﻞ – ﻓﻴﻤﺎ ﺗﺸﻤﻞ – ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻣـﻦ ﺁﺩﻡ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﺇﱃ ﺁﺧﺮ ﺇﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫) ‪“Ï%©!$# ãNßgtBöqtƒ (#qà)»n=ム4Ó®Lym öNèdö‘x‹sù‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺘﻮﻋ‪‬ﺪ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ ،‬ﺬﻩ ﺍﻟﺼﻌﻘﺔ ‪..‬‬
‫‪ ] ( tbrçŽ|ÇZムöNèd Ÿwur $\«ø‹x© öNèd߉ø‹x. öNåk÷]tã ÓÍ_øóムŸw tPöqtƒ ÇÍÎÈ tbqà)yèóÁムÏmŠÏù‬ﺍﻟﻄﻮﺭ ‪– ٤٥ :‬‬
‫‪ .. [ ٤٦‬ﻓﺎﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻮﻋ‪‬ﺪﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﻟﺼﻌﻘﺔ ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻛﻞﱢ ﺍﻟﻌﺼﻮﺭ ‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺼﻌﻘﺔ ﺳﺘﻜﻮﻥ ﻟﻠﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ‪ ،‬ﻭﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺍﳉﺴﺪ ‪ ،‬ﻓﻤﻌﻈﻢ ﺍﻟﻜﺎﻓﺮﻳﻦ‬
‫ﺍﻟﺬﻳﻦ ﺳﺘﺼﻌﻖ ﺃﻧﻔﺴﻬﻢ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ – ﻋﱪ ﺍﳌﻮﺕ – ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻳﺆﻛﱢﺪ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺳـﻴﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ـﺔ ‪،‬‬
‫ﺁﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻔﺰﻉ ﺍﻷﻛﱪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺁﻣﻨﻮﻥ ﻣﻦ ﺍﻟﺼﻌﻘﺔ ﺍﻟﱵ ﺳﺘﻨﺘﺞ ﻋﻦ ﺍﻟﻨﻔﺨﺔ ﺍﻷُﻭﱃ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨٥‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪óOçGYà2 “Ï%©!$# ãNä3ãBöqtƒ #x‹»yd èpx6Í´¯»n=yJø9$# ÞOßg9¤)n=tGs?ur çŽy9ò2F{$# äít“xÿø9$# ãNßgçRâ“øts† Ÿw‬‬ ‫)‬
‫?‪9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ ÇÊÉÌÈ šcr߉tãqè‬‬

‫‪ ] ( šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur 4 ¼çn߉‹ÏèœR‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ١٠٤ - ١٠٣ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ﺔ ﻻ ﻳﻔﺰﻋﻮﻥ ﻭﻻ ﻳﺼﻌﻘﻮﻥ ‪ ،‬ﻭﻳﺪﺧﻠﻮﻥ ﺿـﻤﻦ‬
‫ﺇﻃﺎﺭ ﺍﻻﺳﺘﺜﻨﺎﺀ ) )‪ ( 4 ª!$# uä!$x© `tB žwÎ‬ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪4 ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB tíÌ“xÿsù Í‘q•Á9$# ’Îû ã‡xÿZムtPöqtƒur‬‬

‫‪ ] ( tûïÌ•ÅzºyŠ çnöqs?r& <@ä.ur‬ﺍﻟﻨﻤﻞ ‪[ ٨٧ :‬‬

‫) ‪§NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur‬‬

‫‪ ] ( tbrã•ÝàZtƒ ×P$uŠÏ% öNèd #sŒÎ*sù 3“t•÷zé& ÏmŠÏù y‡ÏÿçR‬ﺍﻟﺰﻣﺮ ‪[ ٦٨ :‬‬

‫‪ ..‬ﻫﺬﻩ ﺍﻟﺼﻌﻘﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﻨﻔﺨﺔ ﺍﻷُﻭﱃ ﻭﻣﺎ ﻳ‪‬ﺮﺍﻓﻘﻬﺎ ﻣﻦ ﻓﺰﻉﹴ ]] ﲰ‪‬ﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ )‬
‫‪ [[ ( çŽy9ò2F{$# äít“xÿø9$#‬ﻫﻲ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻨﺎﻝ ﺟﻮﻫﺮ ﺍﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ‪ ..‬ﻭﻧﺮﻯ ﺃﻧ‪‬ﻬﺎ ﺗﻨﺎﻝ‬
‫ﻓﻘﻂ ﺃﻧﻔﺲ ﺍﻟﺬﻳﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺃﻫﻞﹶ ﺍﻟﻨﺎﺭ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻣﺎﺗﻮﺍ ﻣﻮﺗﺘﲔ ‪،‬‬
‫ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﱵ ﻳﺸﺘﺮﻛﻮﻥ ﻓﻴﻬﺎ ﻣﻊ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﻔﺼﻞ ﻓﻴﻬﺎ ﺍﻟﻨﻔﺲ ﻋﻦ‬
‫ﺍﳉﺴﺪ ﺍﻧﻔﺼﺎﻻﹰ ﻛﺎﻣﻼﹰ ﻟﺘﺪﺧﻞ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﻭﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻨﻔﺮﺩﻭﻥ ‪‬ﺎ ‪ ،‬ﻫﻲ‬
‫‪$oY-FtBr& !$uZ-/u‘ (#qä9$s%‬‬ ‫ﺍﻟﺼﻌﻘﺔ ﺍﻟﱵ ﺗﻨﺎﻝ ﺃﻧﻔﺴﻬﻢ ﻧﺘﻴﺠﺔ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ ‪ ..‬ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ‪) :‬‬
‫‪ ] ( 9@ŠÎ6y™ `ÏiB 8lrã•äz 4’n<Î) ö@ygsù $oYÎ/qçRä‹Î/ $oYøùuŽtIôã$$sù Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur Èû÷ütFt^øO$#‬ﻏﺎﻓﺮ‪[ ١١ :‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﺴﺘﺜﻨﻮﻥ ﻣﻦ ﺍﻟﺼﻌﻘﺔ ﻭﻣﺎ ﻳﺼﺤﺒﻬﺎ ﻣﻦ ﻓﺰﻉﹴ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻮﺗﻮﻥ‬
‫) ‪sps?öqyJø9$# žwÎ) šVöqyJø9$# $ygŠÏù šcqè%rä‹tƒ Ÿw‬‬ ‫ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﳝﻮ‪‬ﺎ ﻣﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ‪..‬‬
‫‪ ] ( ÉOŠÅspgø:$# z>#x‹tã óOßg9s%urur ( 4’n<rW{$#‬ﺍﻟﺪﺧﺎﻥ ‪[ ٥٦ :‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٨٦‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﺼﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺹ ‪ ،‬ﻭ ‪ ،‬ﺭ ( ‪ ،‬ﻭﻣﻔﻬـﻮﻡ‬

‫ﺍﻟﻨﻔﺦ ﻓﻴﻪ ‪ ،‬ﳛﻤﻼﻥ ﺩﻻﻟﺔﹶ ﺗﻐﻴﲑ ﺍﻟﻨﻮﺍﻣﻴﺲ ﻣﻦ ﺣﺎﻝﹴ ﺇﱃ ﺣﺎﻝ ‪ ..‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﺼـﻮﺭ‬
‫ﺑﺄﻧ‪‬ﻪ ﺑﻮﻕ ﻭﺃﺩﺍﺓٌ ﻟﻠﻨﻔﺦ ‪ ،‬ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ‪..‬‬
‫‪ ..‬ﻭﺣﱴ ﻟﻮ ﺃﻏﻤﻀﻨﺎ ﺃﻋﻴﻨﻨﺎ ﻋﻦ ﻛﻮﻥ ﻛﻠﻤﺔ ) ‪ ( Í‘q•Á9$#‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ‬
‫) ﺹ ‪ ،‬ﻭ ‪ ،‬ﺭ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺪﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( Í‘q•Á9$# ’Îû y‡ÏÿçRur‬ﺍﻟﱵ ﺗﺮﺩ ﰲ ﲨﻴﻊ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩﻫﺎ ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ]] ﺣﻴﺚ ﺗﺮﺩ ﻫﺬﻩ‬
‫ﺍﻟﺼﻴﻐﺔ ) ‪ ( Í‘q•Á9$# ’Îû‬ﻋﺸﺮ ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺩﻭﻥ ﺍﻟﺼﻴﻐﺔ )) ﺑﹺﺎﻟﺼ‪‬ﻮﺭﹺ (( [[ ‪ ،‬ﺗ‪‬ﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻟﺼﻮﺭ‪‬‬
‫ﻟﻴﺲ ﺃﺩﺍﺓﹰ ﻟﻠﻨﻔﺦ ﰲ ﺷﻲﺀٍ ﺁﺧﺮ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﻨﻔﺦ‪ – ‬ﺍﳌﻌﲏ‪ ‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﻫﻮ ﰲ‬
‫ﺍﻟﺼﻮﺭﹺ ﺫﺍﺗ‪‬ﻪ ‪ ..‬ﻓﺴﺎﺣﺔﹸ ﺍﻟﻨﻔﺦ ﻫﻲ ﰲ ﺫﺍﺕ‪ ‬ﺍﻟﺼﻮﺭ ) ‪ .. ( Í‘q•Á9$# ’Îû y‡ÏÿçRur‬ﻓﻠﻮ ﻛﺎﻥ‬
‫ﺍﻟﺼﻮﺭ‪ ‬ﺑﻮﻗﺎﹰ ﻳ‪‬ﻨﻔﹶﺦ‪ ‬ﻓﻴﻪ ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﻭ‪‬ﻧ‪‬ﻔ‪‬ﺦ‪ ‬ﺑﺎﻟﺼ‪‬ﻮﺭﹺ ( ‪..‬‬
‫‪ ..‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﻫﻲ ﻫﻴﺌﺘ‪‬ﻪ ﻭﺷﻜﻠﹸﻪ ﻭﻧﺎﻣﻮﺳ‪‬ﻪ ‪..‬‬
‫) ‪ ] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îû‬ﺍﻻﻧﻔﻄﺎﺭ ‪[ ٨ :‬‬
‫‪ ..‬ﻭﺗﺼﻮﻳﺮ‪ ‬ﺍﻟﺸﻲﺀ ﻫﻮ ﺇﻋﻄﺎﺅﻩ ﺷﻜﻠﹶﻪ ﻭﻣﺎﻫﻴ‪‬ﺘ‪‬ﻪ ﻭﻧﺎﻣﻮﺳ‪‬ﻪ ﺍﻟﺬﻱ ﻳ‪‬ﻤﻴ‪‬ﺰﻩ ‪..‬‬
‫) ‪ ] ( 4 âä!$t±o„ y#ø‹x. ÏQ%tnö‘F{$# ’Îû óOà2â‘Èhq|Áム“Ï%©!$# uqèd‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٦ :‬‬

‫‪ ..‬ﻭﻛﻠﻤﺔ ) ‪ ، ( Í‘q•Á9$#‬ﱂ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﻣﻌﺮ‪‬ﻓﺔﹰ ﺑـﺄﻝ ﺍﻟﺘﻌﺮﻳـﻒ ‪،‬‬
‫ﻟﺘﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﳌﺎﻫﻴ‪‬ﺔ ﻭﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﳛﻜﻢ ﺷﻜﻞ ﺍﻟﻜﻮﻥ ﻭﻣﺎﻫﻴ‪‬ﺘﻪ ﻭﻗﻮﺍﻧﻴﻨﻪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓـﺈ ﹼﻥ‬
‫ﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ‪ ،‬ﻫﻮ ﺍﻟﻨﻔﺦ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺆﺩ‪‬ﻱ ﻫﺬ ﺍﻟﻨﻔﺦ ﺇﱃ ‪‬ﺎﻳﺔ ﻧﺎﻣﻮﺱ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻳﻨﺘﺞ ﺍﻟﻔﺰﻉ ‪ ،‬ﻭﺗﻨﺞ ﺍﻟﺼﻌﻘﺔ ‪ ،‬ﻭﺗ‪‬ﺒﺪ‪‬ﻝ ﺍﻷﺭﺽ ﻭﺍﻟﺴـﻤﺎﻭﺍﺕ ‪..‬‬
‫ﻭﰲ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﻳ‪‬ﻌﺎﺩ ﺗﺸﻜﻴﻞ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺑﻨﺎﻣﻮﺱ ﺟﺪﻳﺪ ﻟـﻪ ﻫﻴﺌﺘـﻪ‬
‫ﻭﻣﺎﻫﻴ‪‬ﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﻧﺎﻣﻮﺱ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻭﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﺩﺧﻮﻝ ﺍﻟﻨﻔﺲ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﻫﻲ – ﰲ ﺍﳊﻘﻴﻘﺔ –‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻵﺧﺮﺓ ‪ ..‬ﻓﺎﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﲟﺠﺮ‪‬ﺩ ﻣﻔﺎﺭﻗﺘﻬﺎ ﻟﻠﺪﻧﻴﺎ ﺗﺪﺧﻞ ﻣﺮﺣﻠﺔ‬
 ١٨٧ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺩ ﻣﻔﺎﺭﻗﺘﻬﺎ ﻟﻠﺪﻧﻴﺎ ﺗﺪﺧﻞ‬‫ ﻭﺍﻟﻨﻔﺲ ﺍﻟﻜﺎﻓﺮﺓ ﲟﺠﺮ‬.. ‫ﺔ‬‫ ﻣﺼﲑﻫﺎ ﻭﻫﻮ ﺍﳉﻨ‬‫ ﻓﺘﻌﺮﻑ‬، ‫ﻋﲔ ﺍﻟﻴﻘﲔ‬
.. ‫ ﻣﺼﲑﻫﺎ ﻭﻫﻮ ﺍﻟﻨﺎﺭ‬‫ﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ ﻓﺘﻌﺮﻑ‬
‫ ﻭﺩﺧﻮﳍﻢ ﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ‬، ‫ﺔ ﻣﻨﺬ ﻣﻮﺗﺘﻬﻢ ﺍﻷﻭﱃ‬‫ﺔ ﻳﻄﹼﻠﻌﻮﻥ ﻋﻠﻰ ﺍﳉﻨ‬‫ ﻭﺃﻫﻞ ﺍﳉﻨ‬..
‫ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻋﺮﻓﻮﻫﺎ‬، ( ‫ ﺍﻟﻴﻘﲔ‬‫ﺎ ﰲ ﺍﻵﺧﺮﺓ ) ﰲ ﻣﺮﺣﻠﺔ ﺣﻖ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﺣﻴﻨﻤﺎ ﻳﺪﺧﻠﻮ‬..
[ ٦ : ‫ ( ] ﳏﻤﺪ‬öNçlm; $ygsù§•tã sp¨Ypgø:$# ãNßgè=Åzô‰ãƒur ) .. ‫ﺳﺎﺑﻘﺎﹰ‬
‫ﻦ ﺃﻥﹼ ﺍﻟﺸـﻬﺪﺍﺀ ﻭﺍﻟﺼـﺎﳊﲔ‬‫ﺒـﻴ‬‫ﺔ ﺍﻟﱵ ﺗ‬‫ﻞﹺ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‬‫ﻤ‬‫ ﻭﰲ ﺣﺎﻝ ﺣ‬..
‫ﺔ – ﻭﻓﻖ ﻫـﺬﺍ‬‫ﺔ ﺍﳌﻌﻨﻴ‬‫ ﻓﺈﻥﹼ ﺍﳉﻨ‬، ‫ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺒﺎﺷﺮ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﺒﺎﺷﺮﺓﹰ‬، ‫ﺔ‬‫ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨ‬
‫ ﻭﻟـﻴﺲ‬، ‫ﺔ ( ﻛﻤﺮﺣﻠﺔ ﻋﲔ ﻳﻘـﲔ‬‫ﻴ‬‫ﺔ ) ﻻ ﺍﳊﺴ‬‫ﺔ ﺍﻟﺮﻭﺣﻴ‬‫ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ – ﻫﻲ ﺍﳉﻨ‬
.. ‫ ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ‬.. ‫ ﻳﻘﲔ‬‫ﻛﻤﺮﺣﻠﺔ ﺣﻖ‬
z`ÏB ÓÍ_n=yèy_ur ’În1u‘ ’Í< t•xÿxî $yJÎ/ ÇËÏÈ tbqßJn=ôètƒ ’ÍGöqs% |Mø‹n=»tƒ tA$s% ( sp¨Ypgø:$# È@äz÷Š$# Ÿ@ŠÏ% )
[ ٢٧ – ٢٦ : ‫ ( ] ﻳﺲ‬tûüÏBt•õ3ßJø9$#

[ ٢٥ : ‫ ( ] ﻧﻮﺡ‬#Y‘$tR (#qè=Åz÷Šé'sù (#qè%Í•øîé& öNÍkÉJ»t«ÿ‹ÏÜyz $£JÏiB )

’Îû ’Í?ä{÷Š$$sù ÇËÑÈ Zp¨ŠÅÊó•£D ZpuŠÅÊ#u‘ Å7În/u‘ 4’n<Î) ûÓÉëÅ_ö‘$# ÇËÐÈ èp¨ZÍ´yJôÜßJø9$# ߧøÿ¨Z9$# $pkçJ-ƒr'¯»tƒ )

[ ٣٠ – ٢٧ : ‫ ( ] ﺍﻟﻔﺠﺮ‬ÓÉL¨Zy_ ’Í?ä{÷Š$#ur ÇËÒÈ “ω»t6Ïã

.. ‫ﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬‫ﺒﻴ‬‫ ﺗ‬، ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
ÇÊÏÒÈ tbqè%y—ö•ãƒ óOÎgÎn/u‘ y‰YÏã íä!$uŠômr& ö@t/ 4 $O?ºuqøBr& «!$# È@‹Î6y™ ’Îû (#qè=ÏFè% tûïÏ%©!$# ¨ûtù|¡øtrB Ÿwur )

žwr& öNÎgÏÿù=yz ô`ÏiB NÍkÍ5 (#qà)ysù=tƒ öNs9 tûïÏ%©!$$Î/ tbrçŽÅ³ö;tGó¡o„ur ¾Ï&Î#ôÒsù `ÏB ª!$# ãNßg9s?#uä !$yJÎ/ tûüÏmÌ•sù

Ÿw ©!$# ¨br&ur 9@ôÒsùur «!$# z`ÏiB 7pyJ÷èÏZÎ/ tbrçŽÅ³ö;tGó¡o„ * ÇÊÐÉÈ šcqçRt“óstƒ öNèd Ÿwur öNÍköŽn=tæ ì$öqyz

[ ١٧١ – ١٦٩ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÏZÏB÷sßJø9$# t•ô_r& ßìŠÅÒãƒ

 ١٨٨ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﻬﻢ ﱂ ﻳﺪﺧﻠﻮﺍ‬‫ ( ﺗﺆﻛﹼﺪ ﺃﻧ‬9@ôÒsùur «!$# z`ÏiB 7pyJ÷èÏZÎ/ tbrçŽÅ³ö;tGó¡o„ * ) ‫ﺔ‬‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ﻬﻢ ﻳﺄﻣﻠﻮﻥ ﺑﻌﺪ ﺩﺧﻮﳍﻢ‬‫ ﺃﻱ ﺃﻧ‬.. ‫ ﻓﺎﻻﺳﺘﺒﺸﺎﺭ ﻫﻮ ﻃﻠﺐ ﺍﻟﺒﺸﺮ ﻭﺍﻟﺴﺮﻭﺭ‬، ‫ﺔ ﺑﻌﺪ‬‫ﻴ‬‫ﺔ ﺍﳊﺴ‬‫ﺍﳉﻨ‬
.. ‫ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺛﻮﺍﺑﻪ‬‫ﺔ – ﺍﻟﱵ ﱂ ﻳﺪﺧﻠﻮﻫﺎ ﺑﻌﺪ – ﺍﳌﺰﻳﺪ‬‫ﺔ ﺍﳊﺴﻴ‬‫ﺍﳉﻨ‬
‫ﺮﺯﻗﻮﻥ‬‫ﺔ ﻳ‬‫ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﳊﺎﺻﻠﺔ ﳍﺆﻻﺀ – ﰲ ﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ ﻫﺬﻩ – ﻫﻲ ﺳﻌﺎﺩﺓ ﺭﻭﺣﻴ‬
óOÎgÎn/u‘ y‰YÏã íä!$uŠômr& ö@t/ ) ‫ﺔ ﺗﺼﻠﻬﻢ ﺑﺎﷲ ﺗﻌﺎﱃ‬‫ ﻭﺣﻴﺎﺓﹰ ﺇﳝﺎﻧﻴ‬، ‫ﻓﻴﻬﺎ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻏﻔﺮﺍﻧﻪ‬
.. ‫ﻬﻢ‬‫ﻤﺎﺛﻞ ﺣﺎﻝ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻋﻨﺪ ﺭﺑ‬‫ ﻓﻬﻲ ﺗ‬.. ( tbqè%y—ö•ãƒ
¼ã&s!ur ¼çmtRqßsÎm6|¡ç„ur ¾ÏmÏ?yŠ$t7Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ Ÿw š•În/u‘ y‰ZÏã tûïÏ%©!$# ¨bÎ) )
[ ٢٠٦ : ‫ ) ( ] ﺍﻷﻋﺮﺍﻑ‬šcr߉àfó¡o„

Ÿwur ¾ÏmÏ?yŠ$t7Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ Ÿw ¼çny‰ZÏã ô`tBur 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB ¼ã&s!ur )
[ ٢٠ – ١٩ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬tbrçŽäIøÿtƒ Ÿw u‘$pk¨]9$#ur Ÿ@ø‹©9$# tbqßsÎm7|¡ç„ ÇÊÒÈ tbrçŽÅ£óstGó¡tƒ

tbqßJt«ó¡o„ Ÿw öNèdur Í‘$pk¨]9$#ur È@øŠ©9$$Î/ ¼çms9 tbqßsÎm7|¡ç„ y7În/u‘ y‰YÏã tûïÏ%©!$$sù (#rçŽy9ò6tFó™$# ÈbÎ*sù )

[ ٣٨ : ‫ﻠﺖ‬‫) ( ] ﻓﺼ‬
‫ ﻓﻬﻮ ﺩﺧﻮ ﹲﻝ‬، ‫ ﻭﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﻨﺎﺭ‬، ‫ﺔ‬‫ﺔ ﺇﱃ ﺍﳉﻨ‬‫ﻲ ﻷﻫﻞ ﺍﳉﻨ‬‫ﺎ ﺍﻟﺪﺧﻮﻝ ﺍﳊﺴ‬‫ ﺃﻣ‬..
‫ﺔ ﻭﺍﻟﻨﺎﺭ ﺍﻹﻧﺸﺎﺀ‬‫ ﻭﺑﻌﺪ ﺇﻧﺸﺎﺀ ﺍﳉﻨ‬، ‫ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‬، ‫ﻲ‬‫ ﺣﺴ‬، ‫ﲨﺎﻋﻲ‬
.. ‫ ﻭﺑﻌﺪ ﺃﻥ ﻳﻘﻀﻲ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﺑﺎﳊﻖ‬، ‫ﻲ‬‫ﺍﳊﺴ‬
§NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur )

Ü=»tFÅ3ø9$# yìÅÊãrur $pkÍh5u‘ Í‘qãZÎ/ ÞÚö‘F{$# ÏMs%uŽõ°r&ur ÇÏÑÈ tbrã•ÝàZtƒ ×P$uŠÏ% öNèd #sŒÎ*sù 3“t•÷zé& ÏmŠÏù y‡ÏÿçR

‘@ä. ôMu‹Ïjùãrur ÇÏÒÈ tbqßJn=ôàムŸw öNèdur Èd,ysø9$$Î/ NæhuZ÷•t/ zÓÅÓè%ur Ïä!#y‰pk’¶9$#ur z`¿ÍhŠÎ;¨Y9$$Î/ uäü“(%É`ur

#Ó¨Lym ( #·•tBã— tL©èygy_ 4’n<Î) (#ÿrã•xÿŸ2 tûïÏ%©!$# t,‹Å™ur ÇÐÉÈ tbqè=yèøÿtƒ $yJÎ/ ãNn=÷ær& uqèdur ôMn=ÏJtã $¨B <§øÿtR

öNä3ø‹n=tæ tbqè=÷Gtƒ ö/ä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ öNs9r& !$pkçJtRt“yz öNßgs9 tA$s%ur $ygç/ºuqö/r& ôMysÏGèù $ydrâä!%y` #sŒÎ)
 ١٨٩ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

É>#x‹yèø9$# èpyJÎ=x. ôM¤)ym ô`Å3»s9ur 4’n?t/ (#qä9$s% 4 #x‹»yd öNä3ÏBöqtƒ uä!$s)Ï9 öNä3tRrâ‘É‹Zãƒur öNä3În/u‘ ÏM»tƒ#uä

“uq÷WtB }§ø©Î7sù ( $ygŠÏù tûïÏ$Î#»yz zO¨Yygy_ z>ºuqö/r& (#þqè=äz÷Š$# Ÿ@ŠÏ% ÇÐÊÈ tûïÍ•Ïÿ»s3ø9$# ’n?tã

$ydrâä!%y` #sŒÎ) #Ó¨Lym ( #·•tBã— Ïp¨Zyfø9$# ’n<Î) öNåk®5u‘ (#öqs)¨?$# šúïÏ%©!$# t,‹Å™ur ÇÐËÈ šúïÎŽÉi9x6tGßJø9$#

: ‫ ( ] ﺍﻟﺰﻣﺮ‬tûïÏ$Î#»yz $ydqè=äz÷Š$$sù óOçFö7ÏÛ öNà6ø‹n=tæ íN»n=y™ $pkçJtRt“yz óOçlm; tA$s%ur $ygç/ºuqö/r& ôMysÏGèùur
[ ٧٣ – ٦٨
‫ﺮ ﺍﻟﻨﺎﻣﻮﺱ‬‫ ﺣﻴﺚﹸ ﻳﺘﻐﻴ‬، ‫ ﺍﻷﻛﱪ ﻳﻜﻮﻥ ﺣﲔ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ‬‫ﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻔﺰﻉ‬‫ ﻭﻛﻨ‬..
.. ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻜﻢ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ‬
óOçGYà2 “Ï%©!$# ãNä3ãBöqtƒ #x‹»yd èpx6Í´¯»n=yJø9$# ÞOßg9¤)n=tGs?ur çŽy9ò2F{$# äít“xÿø9$# ãNßgçRâ“øts† Ÿw )
9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ ÇÊÉÌÈ šcr߉tãqè?

[ ١٠٤ - ١٠٣ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur 4 ¼çn߉‹ÏèœR

: ‫ ﻭﺟﻮﻩ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺍﻟﻨﺎﺭ‬‫ﻜﹶﺐ‬‫ ﺣﲔ ﺗ‬، ‫ ﺁﺧﺮ ﻳﻜﻮﻥﹸ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‬‫ﻭﻫﻨﺎﻙ ﻓﺰﻉ‬
uä!%y` `tBur ÇÑÒÈ tbqãZÏB#uä >‹Í´tBöqtƒ 8ít“sù `ÏiB Nèdur $pk÷]ÏiB ׎ö•yz ¼ã&s#sù ÏpoY|¡ysø9$$Î/ uä!%y` `tB )
٨٩ : ‫ ( ] ﺍﻟﻨﻤﻞ‬tbqè=yJ÷ès? óOçFZä. $tB žwÎ) šc÷rt“øgéB ö@yd Í‘$¨Z9$# ’Îû öNßgèdqã_ãr ôM¬7ä3sù Ïpy¥ÍhŠ¡¡9$$Î/
[ ٩٠ –
‫ ﻭﻣـﺎ‬، ‫ﺎﺕ‬‫ﺪﺭﻙ ﺍﳉﺰﺋﻴ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺗ‬، ‫ﺓ‬‫ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩ‬‫ﻭﺍﻟﻨﻔﻮﺱ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﳎﺮ‬
‫ ﻓﺎﻟﻨﻔﻮﺱ ﺍﳌﺆﻣﻨﺔ ﺗﻜﻮﻥ – ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ – ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﳊﺎﻟﺔ‬.. ‫ﺎﺕ‬‫ﺗﺪﺭﻛﻪ ﻫﻮ ﺍﻟﻜﻠﻴ‬
– ‫ ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﻜﺎﻓﺮﺓ ﺗﻜﻮﻥ‬.. ‫ﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻓﻘﺪ ﻋﻤﻠﺖ ﰲ ﺣﻴﺎ‬، ‫ﺔ‬‫ﺍﳌﻼﺋﻜﻴ‬
‫ ﻣﺮﻫﻮﻧﺔﹰ ﺑﻌﻤﻠﻬﺎ ﺍﳌﻨﺎﻗﺾ ﳌﻨـﻬﺞ ﺍﷲ‬، ‫ﺔ‬‫ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ – ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﳊﺎﻟﺔ ﺍﻟﺸﻴﻄﺎﻧﻴ‬
.. ‫ﺎ ﺍﻟﺪﻧﻴﺎ‬‫ ﺍﻟﺬﻱ ﻋﻤﻠﺘﻪ ﰲ ﺣﻴﺎ‬، ‫ﺗﻌﺎﱃ‬
‫ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﹼ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺆﻣﻨﺔ ﻭﺍﻟﻜﺎﻓﺮﺓ ﺗﻜﻮﻥ – ﰲ ﻋـﺎﱂ ﺍﻟـﱪﺯﺥ – ﰲ‬..
، ‫ﺎﺕ ﰲ ﺫﻟﻚ ﺍﻟﻌـﺎﱂ‬‫ ﻓﺈﻥﹼ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﺠﺰﺋﻴ‬.. ‫ﺔ ﻭﺍﻟﻨﺎﺭ‬‫ﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻨ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٩٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﻭﻋﺪﻡ ﺇﺣﺴﺎﺳﻬﺎ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﳚﻌﻠﻬﺎ ) ﻭﻫﻲ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ( ﻏﲑ ﻣﺪﺭﻛﺔ‪ ‬ﳊﻘﻴﻘـﺔ‬
‫ﺗﻔﺎﻋﻠﻬﺎ ﺍﳊﺴ‪‬ﻲ ﻣﻊ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ﺍﳊﺴ‪‬ﻲ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﻌﺪ ﺗﺰﺍﻭﺝ ﻫﺬﻩ‬
‫ﺍﻟﻨﻔﻮﺱ ﻣﻊ ﺃﺟﺴﺎﺩﻫﺎ ﺍﻟﱵ ﺳﺘ‪‬ﺨﻠﹶﻖ ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻭﻟﺬﻟﻚ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺰﺍﻭﺝ ) ﺑﻌﺪ ﺍﻟﻨﻔﺨـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ( ‪ ،‬ﻭﺑﻌﺪ ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ‪ ،‬ﺇﺿﺎﻓﺔ ﻹﺩﺭﺍﻛﻬﺎ ﻟﻠﻜﻠﻴ‪‬ﺎﺕ ‪ ،‬ﺗ‪‬ﺪﺭﻙ ﺣﻘﻴﻘـﺔ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻵﺧﺮ ﺇﺩﺭﺍﻙ ﺣﻖ‪ ‬ﻳﻘﲔ ‪..‬‬
‫) ‪$uZn=÷ƒuq»tƒ (#qä9$s% ÇÎÊÈ šcqè=Å¡Ytƒ öNÎgÎn/u‘ 4’n<Î) Ï^#y‰÷`F{$# z`ÏiB Nèd #sŒÎ*sù Í‘q•Á9$# ’Îû y‡ÏÿçRur‬‬

‫‪ ] ( šcqè=y™ö•ßJø9$# šXy‰|¹ur ß`»oH÷q§•9$# y‰tãur $tB #x‹»yd 3 2$tRωs%ö•¨B `ÏB $uZsVyèt/ .`tB‬ﻳﺲ ‪٥١ :‬‬
‫– ‪[ ٥٢‬‬
‫‪ ..‬ﻭﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻛﻮﺟﻮﺩ‪ ‬ﺣﺴ‪‬ﻲ‪ ‬ﻣﺎﺩ‪‬ﻱ ﻛﺎﻣﻞ ‪ ،‬ﻟﻴﺴﺘﺎ ﻣﻮﺟﻮﺩﺗﲔ ﺃﺻﻼﹰ ﻗﺒﻞ ﺍﻻﻧﻘﻼﺏ‬
‫ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﺗ‪‬ﺒﺪ‪‬ﻝ ﻓﻴﻪ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪..‬‬
‫‪ãA£‰t7è? tPöqtƒ ÇÍÐÈ 5Q$s)ÏFR$# rèŒ Ö“ƒÍ•tã ©!$# ¨bÎ) 3 ÿ¼ã&s#ߙ①¾Ínωôãur y#Î=øƒèC ©!$# ¨ûtù|¡øtrB Ÿxsù‬‬ ‫)‬
‫‪tûüÏBÌ•ôfßJø9$# “t•s?ur ÇÍÑÈ Í‘$£gs)ø9$# ωÏnºuqø9$# ¬! (#rã—t•t/ur ( ßNºuq»yJ¡¡9$#ur ÇÚö‘F{$# uŽö•xî ÞÚö‘F{$#‬‬

‫‪ ] ( ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)•B 7‹Í³tBöqtƒ‬ﺇﺑﺮﺍﻫﻴﻢ ‪[ ٤٩ – ٤٧ :‬‬

‫‪ ..‬ﻓﺒﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﻳ‪‬ﻨﻔﹶﺦ‪ ‬ﰲ‬
‫ﺍﻟﻨﺎﻣﻮﺱ ) ‪ ( Í‘q•Á9$#‬ﺍﻟﺬﻱ ﺣﻜﻢ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻴﺄ‪‬ﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﺑﻌﺪ ﺫﻟﻚ ‪ ،‬ﻳﺒﺪﺃﹸ ﻧﺎﻣﻮﺱ‬
‫ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻳﺮﺙ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺭﺽ‪ ‬ﻭﻣﻦ ﻋﻠﻴﻬﺎ ‪..‬‬
‫‪$¯RÎ) ÇÌÒÈ tbqãZÏB÷sムŸw öNèdur 7's#øÿxî ’Îû öNèdur ã•øBF{$# zÓÅÓè% øŒÎ) ÍouŽô£ptø:$# tPöqtƒ óOèdö‘É‹Rr&ur‬‬ ‫)‬
‫‪ ] ( tbqãèy_ö•ãƒ $oYø‹s9Î)ur $pköŽn=tæ ô`tBur uÚö‘F{$# ß^Ì•tR ß`øtwU‬ﻣﺮﱘ ‪[ ٤٠ – ٣٩ :‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻷﺭﺽ ‪ ..‬ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ) ﺣﻴﺚﹸ ﻧﺎﻣﻮﺱ‪ ‬ﺍﻵﺧﺮﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ( ‪ ،‬ﺑﻌﺪ‬
‫ﺫﻟﻚ ‪ ،‬ﺗ‪‬ﻘﺎﻡ ﺍﳉﻨ‪‬ﺔ ﻋﻠﻴﻬﺎ ﻭﺑﻌﺮﺿﻬﺎ ﻭﻋﺮﺽ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٩١‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) * ‪ôN£‰Ïãé& ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# $ygàÊó•tã >p¨Yy_ur öNà6În/§‘ `ÏiB ;ot•ÏÿøótB 4’n<Î) (#þqããÍ‘$y™ur‬‬

‫‪ ] ( tûüÉ)-GßJù=Ï9‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٣٣ :‬‬

‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﳉﻨ‪‬ﺔ ﺳﺘ‪‬ﻘﺎﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﻌﺪ ﺃﻥ ﺗ‪‬ﺒﺪ‪‬ﻝ ﻫﻲ ﻭﺍﻟﺴـﻤﺎﻭﺍﺕ ‪ ،‬ﺃﻥﹼ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺳﻴ‪‬ﻮﺭﹺﺙ ﻫﺬﻩ ﺍﻷﺭﺽ ) ﺑﻌﺪ ﺗﺒﺪﻳﻠﻬﺎ ﻭﺇﻗﺎﻣﺔ ﺍﳉﻨ‪‬ﺔ ﻋﻠﻴﻬﺎ ﻭﺑﻌﺮﺽ ﺍﻟﺴﻤﺎﻭﺍﺕ ( ﻟﻌﺒﺎﺩﻩ‬
‫ﺍﻟﺼﺎﳊﲔ ‪..‬‬
‫‪4 ¼çn߉‹ÏèœR 9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ‬‬ ‫)‬
‫‪žcr& Ì•ø.Ïe%!$# ω÷èt/ .`ÏB Í‘qç/¨“9$# ’Îû $oYö;tFŸ2 ô‰s)s9ur ÇÊÉÍÈ šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur‬‬

‫‪ ] ( šcqßsÎ=»¢Á9$# y“ÏŠ$t6Ïã $ygèOÌ•tƒ uÚö‘F{$#‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ١٠٥ – ١٠٤ :‬‬

‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺃﻥﹼ ﻣﲑﺍﺙ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺼﺎﳊﲔ ﻟـﻸﺭﺽ ‪ ،‬ﻫـﻮ ﺑﻌـﺪ‬
‫ﺍﻹﻋﺎﺩﺓ ﺇﱃ ﺍﳋﻠﻖ ﺍﻷﻭ‪‬ﻝ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﺍ ﺍﳌﲑﺍﺙ ﻳﻜﻮﻥ ﺑﻌﺪ ﺇﻧﺸﺎﺀ ﺍﳉﻨ‪‬ﺔ ﻋﻠﻴﻬﺎ ﺑﻌﺮﺿـﻬﺎ‬
‫ﻭﻋﺮﺽ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪..‬‬
‫‪ ..‬ﻭﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﺇﱃ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﳛﻤﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺃﻭﺭﺛﻬﻢ ﻫﺬﻩ ﺍﻷﺭﺽ )‬
‫ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ( ‪..‬‬
‫‪Ïp¨Zyfø9$# šÆÏB é&§qt7oKtR uÚö‘F{$# $uZrOu‘÷rr&ur ¼çny‰ôãur $oYs%y‰|¹ “Ï%©!$# ¬! ߉ôJysø9$# (#qä9$s%ur‬‬ ‫)‬
‫‪ ] ( tû,Î#ÏJ»yèø9$# ã•ô_r& zN÷èÏYsù ( âä!$t±nS ß]øŠym‬ﺍﻟﺰﻣﺮ ‪[ ٧٤ :‬‬
‫‪ ..‬ﻓﻤﲑﺍﺙ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻟﻸﺭﺽ ﺍﻟﱵ ﺳﺘ‪‬ﺒﺪ‪‬ﻝ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻫﻮ ﺫﺍﺗﻪ ﻣﲑﺍﺛﻬﻢ ﻟﻠﺠﻨ‪‬ﺔ ‪..‬‬
‫) ‪ ] ( tbqè=yJ÷ès? óOçGYä. $yJÎ/ $ydqßJçGøOÍ‘ré& èp¨Yyfø9$# ãNä3ù=Ï? br& (#ÿrߊqçRur‬ﺍﻷﻋﺮﺍﻑ ‪[ ٤٣ :‬‬

‫) ?‪ ] ( $|‹É)s? tb%x. `tB $tRÏŠ$t6Ïã ô`ÏB ß^Í‘qçR ÓÉL©9$# èp¨Zpgø:$# y7ù=Ï‬ﻣﺮﱘ ‪[ ٦٣ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﳉﻨ‪‬ﺔ – ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﺭ – ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﺍﻵﻥ ﻛﻮﺟﻮﺩ‪ ‬ﺣﺴ‪‬ـﻲ‪، ‬‬
‫ﻷﻧ‪‬ﻬﺎ ﺳﺘ‪‬ﻘﺎﻡ ﻋﻠﻰ ﺃﻧﻘﺎﺽ ﺍﻷﺭﺽ ﺍﻟﱵ ﻧﻌﻴﺶ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳ‪‬ﻌﺎﺩ ﺍﳋﻠﻖ ‪ ،‬ﻭﺑﻌـﺪ ﺃﻥ‬
‫ﻳﺬﻫﺐ‪ ‬ﻧﺎﻣﻮﺱ ﺍﻟﺪﻧﻴﺎ ﻭﻳﺄﰐ ﻧﺎﻣﻮﺱ ﺍﻵﺧﺮﺓ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٩٢‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﹼ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ ‪ ،‬ﻟﻔﻨﻴﺎ ﺑﺎﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ‪،‬‬
‫ﺍﻟﺬﻱ ﺳﻴﺤﺪﺙ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ..‬ﻓﻜﻞﱡ ﺷﻲﺀٍ ﺳﻴﻬﻠﻚ ‪( 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. ) ..‬‬
‫] ﺍﻟﻘﺼﺺ ‪.. [ ٨٨ :‬‬
‫ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻬﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ ‪ ،‬ﻭﺳﺘ‪‬ﻌﺎﺩﺍﻥ ﻋﻠﻰ ﺫﺍﺕ ﺍﳍﻴﺌﺔ ﺑﻌﺪ ﺃﻥ ﻳﻔﻨﻴـﺎ‬
‫ﺑﺎﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ‪ ،‬ﻓﺈﻥﹼ ﺫﻟﻚ ﻳ‪‬ﻨﺎﻗﺾ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻭﺻﻒ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫* ‪ÒOͬ!#yŠ $ygè=à2é& ( ã•»pk÷XF{$# $uhÏGøtrB `ÏB “Ì•øgrB ( tbqà)-GßJø9$# y‰Ïããr ÓÉL©9$# Ïp¨Yyfø9$# ã@sW¨B‬‬ ‫)‬
‫‪ ] ( 4 $yg•=Ïßur‬ﺍﻟﺮﻋﺪ ‪ .. [ ٣٥ :‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) &‪ ( 4 $yg•=Ïßur ÒOͬ!#yŠ $ygè=à2é‬ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﻻ ﻳﺄﺗﻴﻬﺎ‬
‫ﺍﻟﻔﻨﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﻘﻴﻘﺔ ‪ ،‬ﻫﻲ ﺃﻥﱠ ﻛﻮ‪‬ﻥ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻴﺴﺘﺎ‬
‫ﻣﻮﺟﻮﺩﺗﲔ ﻭﺟﻮﺩﺍﹰ ﻣﺎﺩﻳ‪‬ﺎﹰ ﺣﺴﻴ‪‬ﺎﹰ ﺍﻵﻥ ‪ ،‬ﻻ ﻳﻌﲏ ﻋﺪﻡ ﻭﺟﻮﺩﳘﺎ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﻌﲏ‬
‫ﻋﺪﻡ ﻭﺟﻮﺩﳘﺎ ﻭﺟﻮﺩﺍﹰ ﳎﺮ‪‬ﺩﺍﹰ ﻋﻦ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻛﻞﱡ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗ‪‬ﻮﻟﺪ ﻭﻻﺩﺓﹰ‬
‫ﻣﺎﺩﻳ‪‬ﺔﹰ ﺣﺴﻴ‪‬ﺔﹰ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗ‪‬ﻮﺟ‪‬ﺪ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳊﺴ‪‬ﻲ ﺑﻜﻠﻤﺔ ) ‪ ( `ä.‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ) ﻗﺒﻞ‬
‫ﻭﺟﻮﺩﻫﺎ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳊﺴﻲ‪ ‬ﺍﳌﺘﺸﻲ‪‬ﺀ ( ) ‪ ( `ä.‬ﻓﺘﻜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪..‬‬
‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬ﺍﻟﻨﺤﻞ ‪[ ٤٠ :‬‬
‫‪ ..‬ﻭﺟﻬﻨ‪‬ﻢ ﻻ ﲣﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ‪ ،‬ﻓﻜﻮ‪‬ﺎ ﺍﻵﻥ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﻣﺎﺩﻳ‪‬ﺎﹰ ﻭﺣﺴﻴ‪‬ﺎﹰ ‪،‬‬
‫ﻭﺃﻧ‪‬ﻬﺎ ﺳﺘ‪‬ﻮﺟ‪‬ﺪ ﻫﻲ ﻭﺍﳉﻨ‪‬ﺔ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﺗ‪‬ﺒﺪ‪‬ﻝ ﻓﻴﻪ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ‬
‫ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ‪ ،‬ﻻ ﻳﻌﲏ ﺫﻟﻚ ﺃﻧ‪‬ﻬﺎ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﺍﻵﻥ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﻜﻴﺎﻥ ﳎﺮ‪‬ﺩ ﻋﻦ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﳊﺴﻲ‪ ‬ﺍﳌﺘﺸﻲ‪‬ﺀ ‪..‬‬
‫ﻭﺟﻬﻨ‪‬ﻢ ﺍﻵﻥ ﻛﻜﻴﺎﻥ ﻣ‪‬ﺠﺮ‪‬ﺩ ﺳﻴ‪‬ﻮﺟ‪‬ﺪ ﻭﻳﺘﺠﺴ‪‬ﺪ ﻣﺎﺩﻳ‪‬ﺎﹰ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ﺍﻟـﺬﻱ ﱂ‬
‫ﳛﺪﺙ ﺑﻌﺪ ‪ ،‬ﻳ‪‬ﻌﺮﺽ ﻋﻠﻴﻬﺎ ﺃﻫﻠﹸﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻫﻢ ﳝﺎﺭﺳـﻮﻥ ﻃﻐﻴـﺎ‪‬ﻢ ﻭﻛﻔـﺮﻫﻢ‬
‫ﻭﻣﻌﺎﺻﻴﻬﻢ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
 ١٩٣ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$# ãPqà)s? tPöqtƒur ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# )
( É>#x‹yèø9$# £‰x©r& šcöqtãö•Ïù
‫ﺭ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﺭﺟﻞﹴ ﻣﺆﻣﻦ ﻣـﻦ‬‫ﺼﻮ‬‫ ﻟﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳ‬..
.. ‫ ﻭﺑﲔ ﻭﻗﻮﻣﻪ‬، ‫ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ‬
ÏNºuq»yJ¡¡9$# |=»t7ó™r& ÇÌÏÈ |=»t7ó™F{$# à÷è=ö/r& þ’Ìj?yè©9 %[n÷Ž|À ’Í< Èûøó$# ß`»yJ»yg»tƒ ãböqtãö•Ïù tA$s%ur )

¾Ï&Î#yJtã âäþqß™ tböqtãö•ÏÿÏ9 tûÉiïã— y7Ï9ºx‹Ÿ2ur 4 $\/É‹»Ÿ2 ¼çm‘ZàßV{ ’ÎoTÎ)ur 4Óy›qãB Ïm»s9Î) #’n<Î) yìÎ=©Ûr'sù

šÆtB#uä ü”Ï%©!$# tA$s%ur ÇÌÐÈ 5>$t6s? ’Îû žwÎ) šcöqtãö•Ïù ߉ø‹Ÿ2 $tBur 4 È@‹Î6¡¡9$# Ç`tã £‰ß¹ur

¨bÎ)ur Óì»tFtB $u‹÷R‘‰9$# äo4qu‹ysø9$# ÍnÉ‹»yd $yJ¯RÎ) ÉQöqs)»tƒ ÇÌÑÈ ÏŠ$x©§•9$# Ÿ@‹Î6y™ öNà2ω÷dr& ÈbqãèÎ7¨?$# ÉQöqs)»tƒ

$[sÎ=»|¹ Ÿ@ÏJtã ô`tBur ( $ygn=÷WÏB žwÎ) #“t“øgä† Ÿxsù Zpy¥ÍhŠy™ Ÿ@ÏJtã ô`tB ÇÌÒÈ Í‘#t•s)ø9$# â‘#yŠ }‘Ïd not•ÅzFy$#

ÎŽö•tóÎ/ $pkŽÏù tbqè%y—ö•ãƒ sp¨Ypgø:$# šcqè=äzô‰tƒ y7Í´¯»s9'ré'sù ÑÆÏB÷sãB uqèdur 4†s\Ré& ÷rr& @•Ÿ2sŒ `ÏiB

ÇÍÊÈ Í‘$¨Z9$# ’n<Î) û_Í_tRqããô‰s?ur Ío4qyf¨Z9$# ’n<Î) öNà2qãã÷Šr& þ’Í< $tB ÏQöqs)»tƒur * ÇÍÉÈ 5>$|¡Ïm

Í“ƒÍ“yèø9$# ’n<Î) öNà2qãã÷Šr& O$tRr&ur ÖNù=Ïæ ¾ÏmÎ/ ’Í< }§øŠs9 $tB ¾ÏmÎ/ x8ÎŽõ°é&ur «!$$Î/ t•àÿò2L{ ÓÍ_tRqããô‰s?

¨br&ur Íot•ÅzFy$# ’Îû Ÿwur $u‹÷R‘‰9$# ’Îû ×ouqôãyŠ ¼çms9 }§øŠs9 Ïmø‹s9Î) ûÓÍ_tRqããô‰s? $yJ¯Rr& uQt•y_ Ÿw ÇÍËÈ Ì•»¤ÿtóø9$#

4 öNà6s9 ãAqè%r& !$tB šcrã•ä.õ‹tF|¡sù ÇÍÌÈ Í‘$¨Z9$# Ü=»ysô¹r& öNèd tûüÏùÎŽô£ßJø9$# žcr&ur «!$# ’n<Î) !$tR¨Št•tB

( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ÇÍÍÈ ÏŠ$t6Ïèø9$$Î/ 7Ž•ÅÁt/ ©!$# žcÎ) 4 «!$# ’n<Î) ü”Ì•øBr& ÞÚÈhqsùé&ur

ãPqà)s? tPöqtƒur ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ÇÍÎÈ É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur

ãAqà)u‹sù Í‘$¨Z9$# ’Îû šcq•_!$ystFtƒ øŒÎ)ur ÇÍÏÈ É>#x‹yèø9$# £‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$#

$Y7ŠÅÁtR $¨Ztã šcqãYøó•B OçFRr& ö@ygsù $Yèt7s? öNä3s9 $¨Zä. $¯RÎ) (#ÿrçŽy9ò6tFó™$# šúïÏ%©#Ï9 (#às¯»xÿyè‘Ò9$#

[ ٤٧ – ٣٦ : ‫ ( ] ﻏﺎﻓﺮ‬Í‘$¨Z9$# šÆÏiB
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٩٤‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪m9s%uqsù‬‬ ‫‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤـﺚ‬
‫‪ ، ( ( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$#‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺍﻟﻀﻤﲑ ﻓﻴﻬﺎ ﻳﻌﻮﺩ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺟـﻞ‬
‫ﺍﳌﺆﻣﻦ ﰲ ﺍﻟﻘﺼ‪‬ﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺳﺎﺣﺔ ﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﻣﺎ ﺯﺍﻝ ﺗﺎﺑﻌﺎﹰ ﻟﻠﻘﺼ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟـﱵ‬
‫ﺗﺼﻒ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﺻﺮﺍﻋﻪ ﻣﻊ ﻗﻮﻣﻪ ‪..‬‬
‫ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓﹰ ﻭﺍﳌﻌﻄﻮﻓﺔ ﻋﻠﻴﻬـﺎ ) ‪( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur‬‬
‫ﻫﻲ ﺃﻳﻀﺎﹰ ﺳﺎﺣﺘﻬﺎ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺣﺎﻕ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﻓﺴﻴﺌﺎﺕ ﻣﺎ ﻣﻜﺮﻭﺍ ‪‬ﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻭﺑﻐﲑﻩ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻜﺮ ﻣﻦ‬
‫ﻋﺬﺍﺏ ‪ ،‬ﺃﺣﺎﻁ ﺳﻮﺅﻩ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ‪ ،‬ﲟﻌﲎ ﺛﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻭﻟﺒﺴﺘﻬﻢ ﺍﳋﻄﻴﺌﺔ ‪ ،‬ﻭﻻ ﻣﻔﺮ‪‬‬
‫ﳍﻢ ﻣﻦ ﺩﻓﻊ ﻣﺴﺘﺤﻘﹼﺎﺕ ﻣﻜﺮﻫﻢ ﺍﻟﺬﻱ ﻣﻜﺮﻭﻩ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( s-%tnur‬ﺗﺆﻛﱢﺪ ﺃﻥﱠ ) ™‪ ( É>#x‹yèø9$# âäþqß‬ﺃﺣﺎﻁ ‪‬ﻢ ‪ ،‬ﻭﺛﺒﺖ ﻋﻠـﻴﻬﻢ ‪ ،‬ﻭﻻ‬
‫ﳎﺎﻝ ﳍﻢ ﻟﻠﻬﺮﻭﺏ ﻣﻨﻪ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﺃﺑﺪﺍﹰ ﺃﻧ‪‬ﻬﻢ ﺩﺧﻠﻮﺍ ﰲ ﺍﻟﻌﺬﺍﺏ ﻭﺫﺍﻗـﻮﺍ ﺍﻟﻌـﺬﺍﺏ ‪..‬‬
‫ﻓﺴﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻭﻟﻴﺲ ﻋﲔ ﺍﻟﻌﺬﺍﺏ ﻫﻮ ﻣﺎ ﺃﺣﺎﻁ ‪‬ﻢ ﻧﺘﻴﺠﺔ ﻣﻜﺮﻫﻢ ﺍﻟـﺬﻱ ﻣﻜـﺮﻭﻩ ‪ ،‬ﻭﻻ‬
‫ﻳﻌﲏ ﺫﻟﻚ ﺃﺑﺪﺍﹰ ﺃﻧ‪‬ﻬﻢ ﺩﺧﻠﻮﺍ ﰲ ﺫﺍﺕ ﺍﻟﻌﺬﺍﺏ ‪ ..‬ﻭﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﺍﻟﺘﺎﱄ ﻳﺒﻴ‪‬ﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪:‬‬
‫‪“y‰÷nÎ) ô`ÏB 3“y‰÷dr& ¨ûäðqä3u‹©9 Ö•ƒÉ‹tR öNèduä!%y` úÈõs9 öNÍkÈ]»yJ÷ƒr& y‰ôgy_ «!$$Î/ (#qßJ|¡ø%r&ur‬‬ ‫)‬
‫‪4 ÃØÄh•¡¡9$# t•õ3tBur ÇÚö‘F{$# ’Îû #Y‘$t6õ3ÏFó™$# ÇÍËÈ #·‘qàÿçR žwÎ) öNèdyŠ#y— $¨B Ö•ƒÉ‹tR öNèduä!%y` $£Jn=sù ( ÄNtBW{$#‬‬

‫‪ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sù 4 tûüÏ9¨rF{$# |M¨Yß™ žwÎ) šcrã•ÝàZtƒ ö@ygsù 4 ¾Ï&Î#÷dr'Î/ žwÎ) à×Äh•¡¡9$# ã•õ3yJø9$# ß,‹Ïts† Ÿwur‬‬

‫‪ ] ( ¸xƒÈqøtrB «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `s9ur ( WxƒÏ‰ö7s? «!$#‬ﻓﺎﻃﺮ ‪[ ٤٣ – ٤٢ :‬‬

‫ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻜﺮ ﺍﻟﺴﻲ‪‬ﺀ ﻻ ﳛﻴﻖ ﺇﻻﱠ ﺑﺄﻫﻠﻪ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﻐﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫( ﺗﺘﻮﺳ‪‬ﻂ ﻧﺼ‪‬ﺎﹰ ﻳﺘﻜﻠﹼﻢ‬ ‫‪4 ¾Ï&Î#÷dr'Î/ žwÎ) à×Äh•¡¡9$# ã•õ3yJø9$# ß,‹Ïts† Ÿwur‬‬ ‫‪ .....‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪t•õ3tBur ÇÚö‘F{$# ’Îû #Y‘$t6õ3ÏFó™$#‬‬ ‫ﲟﺠﻤﻠﻪ ﻋﻦ ﺃﻣﻮﺭﹴ ﲢﺪﺙ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ )‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٩٥‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪«!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sù 4 tûüÏ9¨rF{$# |M¨Yß™ žwÎ) šcrã•ÝàZtƒ ö@ygsù‬‬ ‫‪ ، ( 4 ÃØÄh•¡¡9$#‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ‬
‫?‪ ، ( ¸xƒÈqøtrB «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `s9ur ( WxƒÏ‰ö7s‬ﻛﻼﳘﺎ ﺗﺼﻮ‪‬ﺭﺍﻥ ﺃﻣﻮﺭﺍﹰ ﻻ ﲣﺮﺝ ﻋﻦ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ‬
‫‪..‬‬
‫) ‪( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù‬‬ ‫‪ ..‬ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﺎﻥ‬
‫‪ ( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur‬ﰲ ﺍﻟﻨﺺ‪ ‬ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ‪ ،‬ﻓﺴﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺣﺎﻕ‬
‫ﺑﺂﻝ ﻓﺮﻋﻮﻥ ) ﲟﻌﲎ ﺛﺒﺖ ﻋﻠﻴﻬﻢ ﻭﻟﺒﺴﺘﻬﻢ ﺧﻄﻴﺌﺘﻬﻢ ﻭﻻ ﳎﺎﻝ ﳍﻢ ﻟﻠﺨﻼﺹ ( ﺇﻧ‪‬ﻤﺎ ﺣﺎﻕ ‪‬ﻢ‬
‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻵﺧﺮﺓ ﺃﻭ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﰲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺫﺍ‪‬ﺎ ﻣﺎ ﻳﺆﻛﱢﺪ ﺻﺤ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫) ‪$¨B NÎgÎ/ šX%tnur ÉOù=Ïèø9$# z`ÏiB Nèdy‰YÏã $yJÎ/ (#qãmÌ•sù ÏM»uZÉi•t7ø9$$Î/ Nßgè=ߙ①öNßgø?uä!%y` $£Jn=sù‬‬

‫‪$¨Zä. $yJÎ/ $tRö•xÿŸ2ur ¼çny‰÷nur «!$$Î/ $¨ZtB#uä (#þqä9$s% $uZy™ù't/ (#÷rr&u‘ $£Jn=sù ÇÑÌÈ tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x.‬‬

‫‪ ] ( tûüÏ.ÎŽô³ãB ¾ÏmÎ/‬ﻏﺎﻓﺮ ‪[ ٨٤ – ٨٣ :‬‬

‫‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÎgÎ/ šX%tnur‬ﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ‬
‫ﺍﻵﺧﺮﺓ ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧ‪‬ﻬﺎ ﺗﺘﻮﺳ‪‬ﻂ ﻋﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗﺼﻮ‪‬ﺭ ﺃﹸﻣﻮﺭﺍﹰ ﻻ ﲣﺮﺝ ﻋـﻦ ﻋـﺎﱂ ﺍﻟـﺪﻧﻴﺎ ‪،‬‬
‫) ‪z`ÏiB Nèdy‰YÏã $yJÎ/ (#qãmÌ•sù ÏM»uZÉi•t7ø9$$Î/ Nßgè=ߙ①öNßgø?uä!%y` $£Jn=sù‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷـﺮﺓ‬
‫‪ ( ÉOù=Ïèø9$#‬ﺗﺼﻮ‪‬ﺭ‪ ‬ﺃﺣﺪﺍﺛﺎﹰ ﺣﺪﺛﺖ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ‬
‫) ‪.. ( tûüÏ.ÎŽô³ãB ¾ÏmÎ/ $¨Zä. $yJÎ/ $tRö•xÿŸ2ur ¼çny‰÷nur «!$$Î/ $¨ZtB#uä (#þqä9$s% $uZy™ù't/ (#÷rr&u‘ $£Jn=sù‬‬
‫‪ ..‬ﻭﻫﺎ ﻫﻲ ﺑﺎﻗﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳊﺎﻣﻠﺔ ﳌﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺡ ‪ ،‬ﻱ ‪ ،‬ﻕ ( ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺣﻴﺚ ﻧﺮﻯ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺻﺮﳛﺔ ﰲ ﺗﺼﻮﻳﺮ ﻣﺴﺎﺋﻞ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺪﻧﻴﺎ‬
‫‪ ،‬ﻭﺑﻌﻀﻬﺎ ﰲ ﻣﺴﺎﺋﻞ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻵﺧﺮﺓ ‪..‬‬
 ١٩٦ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

¾ÏmÎ/ (#qçR$Ÿ2 $¨B Oßg÷YÏB (#rã•Ï‚y™ šúïÏ%©!$$Î/ s-$yssù y7Î=ö6s% `ÏiB 9@ß™ã•Î/ x—Ì“ökçJó™$# ωs)s9ur )
] ( tûüÎ/Éj‹s3ßJø9$# èpt6É)»tã šc%x. y#ø‹Ÿ2 (#rã•ÝàR$# ¢OèO ÇÚö‘F{$# ’Îû (#r玕ř ö@è% ÇÊÉÈ tbrâäÌ“öktJó¡o„
[ ١١ – ١٠ : ‫ﺍﻷﻧﻌﺎﻡ‬
tPöqtƒ Ÿwr& 3 ÿ¼çmÝ¡Î6øts† $tB Æä9qà)uŠ©9 ;oyŠr߉÷è¨B 7p¨Bé& #’n<Î) z>#x‹yèø9$# ãNåk÷]tã $tRö•¨zr& ÷ûÈõs9ur )
$oYø%sŒr& ÷ûÈõs9ur ÇÑÈ šcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÍkÍ5 šX%tnur öNåk÷]tã $¸ùrçŽóÇtB š[ø‹s9 óOÎgŠÏ?ù'tƒ

[ ٩ – ٨ : ‫ ( ] ﻫﻮﺩ‬Ö‘qàÿŸ2 Ó¨qä«uŠs9 ¼çm¯RÎ) çm÷YÏB $yg»oYôãt“tR §NèO ZpyJômu‘ $¨YÏB z`»|¡SM}$#

$yJÎ/ sp¨Yyfø9$# (#qè=äz÷Š$# ãNä3ø‹n=tæ íO»n=y™ šcqä9qà)tƒ tûüÎ6Íh‹sÛ èps3Í´¯»n=yJø9$# ãNßg9©ùuqtGs? tûïÏ%©!$# )
y7Ï9ºx‹x. 4 š•În/u‘ ã•øBr& u’ÎAù'tƒ ÷rr& èpx6Í´¯»n=yJø9$# ãNßguŠÏ?ù's? br& HwÎ) tbrã•ÝàZtƒ ö@yd ÇÌËÈ tbqè=yJ÷ès? óOçFYä.

ÇÌÌÈ šcqßJÎ=ôàtƒ öNßg|¡àÿRr& (#þqçR%Ÿ2 `Å3»s9ur ª!$# â/àSyJn=sß $tBur 4 óOÎgÎ=ö6s% `ÏB tûïÏ%©!$# Ÿ@yèsù

– ٣٢ : ‫ ( ] ﺍﻟﻨﺤﻞ‬šcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÎgÎ/ s-%tnur (#qè=ÏJtã $tB ßN$t«Íh‹y™ óOßgt/$|¹r'sù
[ ٣٤
(#rã•xÿx. tûïÏ%©!$# ãNn=÷ètƒ öqs9 ÇÌÑÈ šúüÏ%ω»|¹ óOçFZà2 bÎ) ߉ôãuqø9$# #x‹»yd 4ÓtLtB šcqä9qà)tƒur )

ö@t/ ÇÌÒÈ šcrçŽ|ÇZムöNèd Ÿwur óOÏdÍ‘qßgàß `tã Ÿwur u‘$¨Z9$# ãNÎgÏdqã_ãr `tã šcq’ÿä3tƒ Ÿw tûüÏm

x—Ì“ökçJó™$# ωs)s9ur ÇÍÉÈ tbrã•sàZムöNèd Ÿwur $yd¨Šu‘ šcqãè‹ÏÜtFó¡o„ Ÿxsù öNåkçJygö7tFsù ZptFøót/ NÎg‹Ï?ù's?

: ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬šcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B Nåk÷]ÏB (#rã•Ï‚y™ šúïÏ%©!$$Î/ s-$yÛsù š•Î=ö6s% `ÏiB 9@ß™ã•Î/
[ ٤١ – ٣٨
Ïäþqß™ `ÏB ¾ÏmÎ/ (#÷ry‰tGøù]w ¼çmyètB ¼ã&s#÷WÏBur $YèŠÏHsd ÇÚö‘F{$# ’Îû $tB (#qßJn=sß šúïÏ%©#Ï9 ¨br& öqs9ur )

öNçlm; #y‰t/ur ÇÍÐÈ tbqç7Å¡tFøts† (#qçRqä3tƒ öNs9 $tB «!$# šÆÏiB Mçlm; #y‰t/ur 4 ÏpyJ»uŠÉ)ø9$# tPöqtƒ É>#x‹yèø9$#

[ ٤٨ – ٤٧ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÎgÎ/ s-%tnur (#qç7|¡Ÿ2 $tB ßN$t«Íh‹y™

 ١٩٧ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

bÎ) èptã$¡¡9$# $tB “Í‘ô‰tR $¨B Läêù=è% $pkŽÏù |=÷ƒu‘ Ÿw èptã$¡¡9$#ur A,ym «!$# y‰ôãur ¨bÎ) Ÿ@‹Ï% #sŒÎ)ur )
$¨B NÍkÍ5 s-%tnur (#qè=ÏHxå $tB ßN$t«Íh‹y™ öNçlm; #y‰t/ur ÇÌËÈ šúüÏYÉ)ø‹oKó¡ßJÎ/ ß`øtwU $tBur $xZsß žwÎ) •`Ýà¯R

â/ä31urù'tBur #x‹»yd ö/ä3ÏBöqtƒ uä!$s)Ï9 óOçF‹Å¡nS $yJx. ö/ä39|¡YtR tPöqu‹ø9$# Ÿ@ŠÏ%ur ÇÌÌÈ šcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x.

[ ٣٤ – ٣٢ : ‫ ( ] ﺍﳉﺎﺛﻴﺔ‬tûïÎŽÅÇ»¯R `ÏiB /ä3s9 $tBur â‘$¨Y9$#

4Óo_øîr& !$yJsù Zoy‰Ï«øùr&ur #\•»|Áö/r&ur $Yèøÿxœ öNßgs9 $uZù=yèy_ur ÏmŠÏù öNä3»¨Y©3¨B bÎ) !$yJ‹Ïù öNßg»¨Y©3tB ô‰s)s9ur )

«!$# ÏM»tƒ$t«Î/ šcr߉ysøgs† (#qçR%x. øŒÎ) >äóÓx« `ÏiB NåkèEy‰Ï«øùr& Iwur öNèdã•»|Áö/r& Iwur öNßgãèøÿxœ öNåk÷]tã

$uZøù§Ž|Àur 3“t•à)ø9$# z`ÏiB /ä3s9öqym $tB $oYõ3n=÷dr& ô‰s)s9ur ÇËÏÈ tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÍkÍ5 s-%tnur

[ ٢٧ – ٢٦ : ‫ ( ] ﺍﻷﺣﻘﺎﻑ‬tbqãèÅ_ö•tƒ öNßg¯=yès9 ÏM»tƒFy$#

ÉA$t«Î/ s-%tnur ( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ) ‫ ﲪﻞ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻛﺎﻣﻠﺔ‬.. ‫ ﺇﺫﺍﹰ‬..
‫ ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﺭﻭﺡ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ‬‫ ( ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻫﻮ ﺃﻣﺮ‬É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù
‫ ( ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‬É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur ) ‫ ﺑﻞ ﺇﻥﱠ ﻋﻄﻒ ﺍﳉﻤﻠﺔ‬.. ‫ﺗﻌﺎﱃ‬
، ‫ﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‬‫ ﺃﻥ ﺩﻻﻻ‬‫( ( ( ﺍﻟﱵ ﻻ ﺷﻚ‬#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ) ‫ﳍﺎ‬
( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur ) ‫ﺔ‬‫ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬‫ﻳﺆﻛﱢﺪ ﺻﺤ‬
.. ‫ﺔ‬‫ﺔ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﻭﻻ ﻋﻦ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻟﻘﺼ‬، ‫ﺎ ﻋﻦ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ‬‫ﻻ ﲣﺮﺝ ﺩﻻﻻ‬
‫ ( ( ﺗﺘﻌﻠﱠﻖ‬$|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ) ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ‬‫ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬..
‫ﺔ‬‫ ﺗﺒﻴﺎﻥ ﳌﺎﻫﻴ‬‫( ﺗﻌﻠﱠﻖ‬ É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur ) ‫ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ‬
.. ‫ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟‬.. ‫ﺇﺣﺎﻗﺔ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺑﺂﻝ ﻓﺮﻋﻮﻥ‬
) ‫ﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‬‫ﺔ ﺃﻥﱠ ﺁﻝ ﻓﺮﻋﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳ‬‫ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺽ ﻋﻠﻴﻬﻢ‬‫ﻌﺮ‬‫ ( ( ﻭﻟﻴﺴﺖ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗ‬$|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#
 ١٩٨ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

šcqàÊt•÷èムâ‘$¨Y9$# ) ‫ﻤﺎ ﻳﻘﻮﻝ‬‫ﺎﹰ ( ﺇﻧ‬‫ﺍﹰ ﻭﻋﺸﻴ‬‫ﺽ ﻋﻠﻴﻬﻢ ﻏﺪﻭ‬‫ﻌﺮ‬‫ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﺍﻟﻨﺎﺭ ﺗ‬
.. ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ
’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ) ‫ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ ﻧﺮﻯ ﺃﻥﱠ ﺃﺻﺤﺎﺏ ﺍﻷﲰﺎﺀ ﻫﻢ‬، [ ٣١ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î/
.. ‫ ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ‬، ‫ﺮﺿﻮﺍ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ‬‫ﺍﻟﺬﻳﻦ ﻋ‬
‫ ﻧﺮﻯ‬، [ ٣١ : ‫ ( ] ﺹ‬ߊ$u‹Ågø:$# àM»uZÏÿ»¢Á9$# ÄcÓÅ´yèø9$$Î/ Ïmø‹n=tã uÚÌ•ãã øŒÎ) ) ‫ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
.. ‫ ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ‬، ‫ﺮﺿﺖ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬‫ﺃﻥﱠ ﺍﻟﺼﺎﻓﻨﺎﺕ ﺍﳉﻴﺎﺩ ﻫﻲ ﺍﻟﱵ ﻋ‬
šcqàÊt•÷èムâ‘$¨Y9$# ) ‫ﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‬‫ﺮﻋﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳ‬‫ ﺁﻝ ﻓ‬.. ‫ ﺇﺫﺍﹰ‬..
‫ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﻫﻲ‬، ‫ﺽ ﻋﻠﻴﻬﻢ‬‫ﻌﺮ‬‫ ( ( ﻭﻟﻴﺴﺖ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗ‬$|‹Ï±tãur #xr߉äî $pköŽn=tæ
`ÏiB ×puH÷qu‘ #x‹»yd tA$s% ) ‫ﺔ ﻟﺼﻴﺎﻏﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬‫ﺽ ﻋﻠﻴﻬﻢ ﻷﺗﺖ ﺍﻟﺼﻴﺎﻏﺔ ﻣﺸﺎ‬‫ﻌﺮ‬‫ﺍﻟﱵ ﻛﺎﻧﺖ ﺗ‬
7‹Í´tBöqtƒ öNåk|Õ÷èt/ $uZø.t•s?ur * ÇÒÑÈ $y)ym ’În1u‘ ߉ôãur tb%x.ur ( uä!%©.yŠ ¼ã&s#yèy_ ’În1u‘ ߉ôãur uä!%y` #sŒÎ*sù ( ’În1§‘

tûïÌ•Ïÿ»s3ù=Ïj9 7‹Í´tBöqtƒ tL©èygy_ $oYôÊt•tãur ÇÒÒÈ $Yè÷Hsd öNßg»uZ÷èyJpgmú Í‘q•Á9$# ’Îû y‡ÏÿçRur ( <Ù÷èt/ ’Îû ßlqßJtƒ

] ( $·èøÿxœ šcqãè‹ÏÜtFó¡o„ Ÿw (#qçR%x.ur “Ì•ø.ÏŒ `tã >ä!$sÜÏî ’Îû öNåkß]ã‹ôãr& ôMtR%x. tûïÏ%©!$# ÇÊÉ È $·Êö•tã
[ ١٠١ – ٩٨ : ‫ﺍﻟﻜﻬﻒ‬
‫ ﻓﺎﻟﻜﺎﻓﺮﻭﻥ ﻫﻢ‬، ( $·Êö•tã tûïÌ•Ïÿ»s3ù=Ïj9 7‹Í´tBöqtƒ tL©èygy_ $oYôÊt•tãur ) ‫ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‬..
‫ ﻭﱂ ﻳﻘﻞ ﺟﻞﹼ ﻭﻋﻼ ) ﻭﻋﺮﺿﻨﺎ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﻮﻣﺌﺬ‬... ‫ﻢ ﻳﻮﻣﺌﺬ ﺑﻌﺮﺿﻬﺎ ﳍﻢ‬‫ﺍﻟﺬﻳﻦ ﺭﺃﻭﺍ ﺟﻬﻨ‬
.. ( ‫ﻢ ﻋﺮﺿﺎﹰ‬‫ﳉﻬﻨ‬
4 ¥o§•tB tA¨rr& ö/ä3»oYø)n=yz $yJx. $tRqßJçF÷¥Å_ ô‰s)©9 $yÿ|¹ y7În/u‘ 4’n?tã (#qàÊÌ•ããur ) ‫ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ ﻧﺮﻯ ﺃﻥﱠ ﻭﻗﻮﻓﻬﻢ ﰲ ﺍﳌﻮﺿﻊ‬، [ ٤٨ : ‫ ( ] ﺍﻟﻜﻬﻒ‬#Y‰Ïãöq¨B /ä3s9 Ÿ@yèøgªU `©9r& óOçF÷Hxåy— ö@t/
‫ ﻋﻠﻰ ﺻﻔﺔ‬‫ﻪ ﻋﺮﺽ‬‫ﻔﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧ‬‫ﺻ‬‫ ﻭ‬، ‫ﺤﺎﺳﺒﻮﻥ ﻋﻠﻴﻬﺎ‬‫ﺴﺄﻟﻮﻥ ﻓﻴﻪ ﻋﻦ ﺃﻋﻤﺎﳍﻢ ﻭﻳ‬‫ﺍﻟﺬﻱ ﻳ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪١٩٩‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﻠﱠﻖ ﲟﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﻳﱰﹼﻫﻬﺎ ﻋﻦ ﺃﻱ‪ ‬ﲡﺴﻴﺪ ﺃﻭ ﲢﻴ‪‬ﺰ ‪..‬‬
‫ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻋ‪‬ﺮﺿﻮﺍ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ‪ ،‬ﻭﻟﻴﺴﺖ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﻫﻲ ﻣﻦ ﻋ‪‬ﺮﺽ ﻋﻠﻴﻬﻢ‬
‫‪š•Í´¯»s9'ré& 4 $¹/É‹Ÿ2 «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`tBur‬‬ ‫‪ ..‬ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪èpuZ÷ès9 Ÿwr& 4 óOÎgÎn/u‘ 4’n?tã (#qç/x‹x. šúïÏ%©!$# ÏäIwàs¯»yd ߉»ygô©F{$# ãAqà)tƒur öNÎgÎn/u‘ 4’n?tã šcqàÊt•÷èãƒ‬‬

‫‪ ] ( tûüÏJÎ=»©à9$# ’n?tã «!$#‬ﻫﻮﺩ ‪ .. [ ١٨ :‬ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼﻴ‪‬ﻦ ﻫﻮ ﺗﻌﻠﱠﻖ ﺍﻟﻌﺮﺽ ﺑﺼﻔﺔ‬
‫ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺣﺼﺮﺍﹰ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ) ..‬ﻳﺼﻒ ﻋﺮﺽ‪ ‬ﺁﻝ‬
‫ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﻟﻴﺲ ﻋﺮﺽ ﺍﻟﻨﺎﺭ ﻋﻠﻴﻬﻢ ‪ ..‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻨﺎﺭ ﻛﺎﻧﺖ ﺗﺮﺍﻫﻢ ‪ ،‬ﻻ ﺍﻟﻌﻜﺲ ‪..‬‬
‫) ‪$pköŽn=tæ šcqàÊt•÷èãƒ‬‬ ‫ﻭﻛﻠﻤﺔ ) ‪ ( â‘$¨Y9$#‬ﻫﻲ ﺑﺪﻝ ﻣﻦ ) ™‪ .. ( É>#x‹yèø9$# âäþqß‬ﻭﺍﻟﻌﺒﺎﺭﺓ‬
‫‪ ( ( $|‹Ï±tãur #xr߉äî‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﺣﺎﻝ ﺇﺣﺎﻗﺔ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ‪ ،‬ﻋﱪ ﻋﺮﺽ ﺁﻝ ﻓﺮﻋﻮﻥ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺣﻴﺚ ﺁﻝ ﻓﺮﻋﻮﻥ ﳝﺎﺭﺳﻮﻥ ﻣﻌﺎﺻﻴﻬﻢ ﺍﻟﱵ ﺗ‪‬ﻮﺟﹺﺐ‬
‫ﻋﻠﻴﻢ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺣﺎﻁ ‪‬ﻢ ﺳﻮﺅﻩ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﻧﺘﻴﺠﺔ ﻋﺮﺿﻬﻢ ﻫﻢ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺭ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻨﺎﺭ ﺗﺮﺍﻫﻢ ﺃﺛﻨﺎﺀ ﳑﺎﺭﺳﺘﻬﻢ ﳌﻌﺎﺻﻴﻬﻢ ‪..‬‬
‫ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#‬ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺣﺎﻝ ﺍﻹﺣﺎﻗﺔ ﺍﶈﻤﻮﻟﺔ‬
‫ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ ) ‪.. ( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur‬‬
‫( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻳﺘﻌﻠﱠﻖ ﺑﺎﺳﺘﻤﺮﺍﺭﻳ‪‬ﺔ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺭ‬ ‫‪šcqàÊt•÷èãƒ‬‬ ‫‪ ..‬ﻭﻭﺭﻭﺩ ﻛﻠﻤﺔ )‬
‫ﻷﻫﻠﻬﺎ ﻭﻫﻢ ﳝﺎﺭﺳﻮﻥ ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﺭﺅﻳﺔ ﻣﻮﺍﺯﻳﺔ ﻻﺳﺘﻤﺮﺍﺭﻫﻢ ﰲ ﻓﻌﻞ ﻫﺬﻩ ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻛﻮﻥ‬
‫ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﻨﺎﺭ ) ‪.. ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#‬‬
‫) ‪£‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$# ãPqà)s? tPöqtƒur‬‬ ‫‪ ..‬ﻭﰲ ﺗﻜﻤﻠﺔ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝـﺔ‬
‫‪ ( É>#x‹yèø9$#‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺪﺧﻮﻝ ﺍﳊﺴ‪‬ﻲ ﰲ ﺍﻟﻌﺬﺍﺏ ﻻ ﻳﺒﺪﺃ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ..‬ﻭﻫﺬﺍ ﺃﻣﺮ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﻃﺒﻴﻌﻲ ‪ ،‬ﻓﻔﻲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﻣﻨﻔﺼﻠﺔﹰ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﳉﺴﺪ ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﺍﳊﺴـﻲ ﻻ‬
‫ﻳﻜﻮﻥ ﺇﻻﱠ ﺑﻮﺟﻮﺩ ﺍﻟﺰﻭﺟﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻣﻌﺎﹰ ‪..‬‬
‫ﻭﺣﱴ ﻟﻮ ﱂ ﻧﺄﺧﺬ ‪‬ﺬﺍ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﺍﻋﺘﱪﻧﺎ ﺃﻥﱠ ﺁﻝ ﻓﺮﻋﻮﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﻟﱵ ﺗ‪‬ﻌﺮ‪‬ﺽ‬
‫ﻋﻠﻴﻬﻢ ‪ ،‬ﻓﺈﻥﱠ ﺫﻟﻚ ﻟﻴﺲ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺍﻟﻌﺬﺍﺏ ﺍﳉﺴﺪﻱ ﺍﳊﺴ‪‬ﻲ ﰲ ﺍﻟﻘﱪ ‪ ،‬ﻓﺎﻟﻌﺮﺽ ﻫﻮ ﺍﻟﺮﺅﻳﺔ‬
‫‪ ،‬ﻭﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﺬﺍﺏ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺍﻟﻌﺮﺽ ﻛﻤﺎ ﻧﺮﻯ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ‬
‫‪ ،‬ﺭ ‪ ،‬ﺽ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﲏ ﳎﺮ‪‬ﺩ ﺍﻟﺮﺅﻳﺔ ‪..‬‬
‫ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻟﺴﻨﺎ ﰲ ﺻﺪﺩ ﺗﻔﻨﻴﺪ ﻣﺰﺍﻋﻢ ﺍﻟﻌﺬﺍﺏ ﺍﳊﺴ‪‬ﻲ ﺍﳉﺴﺪﻱ ﰲ ﺍﻟﻘﱪ ‪،‬‬
‫ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻋﻠﻰ ﺃﻱ‪ ‬ﻭﺟﻪ ﺗ‪‬ﺤﻤﻞ ﻓﻴﻬﺎ ﺩﻻﻻ‪‬ﺎ ‪ ،‬ﻻ ﺗﻌﲏ ﺃﺑﺪﺍﹰ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﺬﺍﺏ‬
‫‪É>#x‹yèø9$# šÆÏiB Nßg¨Ys)ƒÉ‹ãZs9ur‬‬ ‫ﺍﳊﺴﻲ‪ ‬ﻗﺒﻞ ﺍﻵﺧﺮﺓ ‪ .....‬ﻭﺍﺳﺘﺸﻬﺎﺩ ﺑﻌﻀﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( šcqãèÅ_ö•tƒ öNßg¯=yès9 ÎŽy9ø.F{$# É>#x‹yèø9$# tbrߊ 4’oT÷ŠF{$#‬ﺍﻟﺴﺠﺪﺓ ‪ [ ٢١ :‬ﻋﻠﻰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ‪،‬‬
‫ﻧﺎﺗﺞ ﻋﻦ ﺟﻬﻞ ﻛﺒﲑ ‪ ،‬ﻭﻋﻦ ﺇﻋﺮﺍﺽﹴ ﻛﺎﻣﻞﹴ ﻋﻦ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ )‬
‫‪ ( šcqãèÅ_ö•tƒ öNßg¯=yès9‬ﺟﻠﻴ‪‬ﺔ ﰲ ﺗﺒﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺑﺄﻧ‪‬ﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺼﺮﺍﹰ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﺎﺭ ﻛﻜﻴﺎﻥ ﻣ‪‬ﺠﺮ‪‬ﺩ ﻋﻦ ﺍﻟﺘﺠﺴ‪‬ﺪ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻳ‪‬ﻌﺮﺽ ﻋﻠﻴﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻠﹸﻬﺎ‬
‫ﻭﺃﻋﻤﺎﳍﻢ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺭ‪ ‬ﺑﻌﺪ ﻭﺟﻮﺩﻫﺎ ﻣﺎﺩﻳ‪‬ﺎﹰ ﺣﺴﻴ‪‬ﺎﹰ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ‬
‫ﺑﻘﻮﻟﻪ ) ‪ ] ( 7‰ƒÌ“¨B `ÏB ö@yd ãAqà)s?ur ÏNh|tFøB$# È@yd tL©èygyfÏ9 ãAqà)tR tPöqtƒ‬ﻕ ‪.. [ ٣٠ :‬‬
‫‪ ..‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺍﻵﻥ ﻫﻮ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻟﺴﺮ‪ ‬ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻋﻦ ﺇﳝﺎﻥ ﺍﳌﺆﻣﻨﲔ‬
‫ﻓﻴﺤﻤﻴﻬﻢ – ﻭﻫﻢ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ – ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺼﻌﻘﺔ ﻓﻼ ﳝﻮﺗﻮﻥ ﺇﻻﹼ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﺣﲔ‬
‫ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ؟ ‪ ..‬ﻭﳌﺎﺫﺍ ﻳﻔﺘﻘﺪﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻓﻴﻤﻮﺗﻮﻥ ﻣﻮﺗﺘﲔ ﺍﺛﻨﺘﲔ ؟ ‪..‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﻟﺴﺮ‪ ‬ﻫﻮ ﺍﻟﺮﻭﺡ ‪ ..‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻟـﺮﻭﺡ‬
‫ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺗﻌﲏ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋـﻼ ‪ ..‬ﻭﺃﻥﹼ‬
‫ﺍﻟﺮﻭﺡ ﻣﺴﺄﻟﺔﹲ ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻣﺴﺄﻟﺔﹲ ﺃﺧﺮﻯ ‪ ،‬ﻭﺳﺮ‪ ‬ﺍﳊﻴﺎﺓ ﰲ ﺍﳉﺴﺪ ﻣﺴﺄﻟﺔ ﺛﺎﻟﺜﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺃﻛﱪ‪ ‬ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠١‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪¼ã&s!qß™u‘ur ©!$# ¨Š!$ym ô`tB šcr–Š!#uqム̕ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sム$YBöqs% ߉ÅgrB žw‬‬ ‫)‬
‫‪ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& 4 öNåksEuŽ•Ï±tã ÷rr& óOßgtRºuq÷zÎ) ÷rr& öNèduä!$oYö/r& ÷rr& öNèduä!$t/#uä (#þqçR%Ÿ2 öqs9ur‬‬

‫‪ ] ( ( çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur z`»yJƒM}$#‬ﺍ‪‬ﺎﺩﻟﺔ ‪[ ٢٢ :‬‬

‫‪ ..‬ﻓﻬﺆﻻﺀ ﺃﹸﻳ‪‬ﺪﻭﺍ ﺑﺮﻭﺡﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻧﺘﻴﺠﺔ ﺇﺧﻼﺻﻬﻢ ﷲ ﺗﻌﺎﱃ ﻭﺇﳝﺎ‪‬ﻢ ﺑﻪ ‪ ..‬ﻭﻣـﺎ‬

‫ﻳ‪‬ﻤﻴ‪‬ﺰﻫﻢ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳ‪‬ﺆﻳ‪‬ﺪﻭﺍ ‪‬ﺬﺍ ﺍﻟﺮﻭﺡ ‪ ،‬ﻫﻮ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ‬
‫ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻭﻟﻴﺲ ﺳﺮ‪ ‬ﺍﳊﻴﺎﺓ ﰲ ﺍﳉﺴﺪ ‪..‬‬
‫‪ ..‬ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﱢﺪ‪ ‬ﺃﻥﹼ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﺗﱰﻝ ﺑﻪ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺒﺸـﺮ ‪،‬‬
‫ﻫﻮ ﺍﳌﺪﺩ ﺍﻹﳍﻲ ﳍﺆﻻﺀ ﺍﻟﺒﺸﺮ ‪ ،‬ﻟﻜﻲ ﻳ‪‬ﻨﺬ‪‬ﺭﻭﺍ ﻭﻳﺪﻋﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪Iw ¼çm¯Rr& (#ÿrâ‘É‹Rr& ÷br& ÿ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB Çyr”•9$$Î/ sps3Í´¯»n=yJø9$# ãAÍi”t\ãƒ‬‬ ‫)‬
‫)‪ ] ( Èbqà)¨?$$sù O$tRr& HwÎ) tm»s9Î‬ﺍﻟﻨﺤﻞ ‪[ ٢ :‬‬
‫ﻭﺍﻟﺮ‪‬ﻭﺡ‪ ‬ﻭﺍﻟﺮ‪‬ﻭﺡ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺟﺬﺭﹴ ﻭﺍﺣﺪ‪ ‬ﻫﻮ ﺍﳉـﺬﺭ ) ﺭ ‪ ،‬ﻭ ‪ ،‬ﺡ ( ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ‬
‫ﻓﺪﻻﻻ‪‬ﻤﺎ ﺗﺪﻭﺭ ﺿﻤﻦ ﺇﻃﺎﺭﹴ ﻭﺍﺣﺪ‪ ‬ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻫﻮ ﺍﳌﺪﺩ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪Ÿw ¼çm¯RÎ) ( «!$# Çy÷r§‘ `ÏB (#qÝ¡t«÷ƒ($s? Ÿwur ÏmŠÅzr&ur y#ß™qム`ÏB (#qÝ¡¡¡ystFsù (#qç7ydøŒ$# ¢ÓÍ_t7»tƒ‬‬ ‫)‬
‫] ﻳﻮﺳﻒ ‪[ ٨٧ :‬‬ ‫‪( tbrã•Ïÿ»s3ø9$# ãPöqs)ø9$# žwÎ) «!$# Çy÷r§‘ `ÏB ߧt«÷ƒ($tƒ‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪( tbrã•Ïÿ»s3ø9$# ãPöqs)ø9$# žwÎ) «!$# Çy÷r§‘ `ÏB ߧt«÷ƒ($tƒ Ÿw ¼çm¯RÎ‬‬
‫ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﺎﺋﺴﻮﻥ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﻭﻣﻔﺘﻘﺪﻭﻥ ﻟﻪ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﻔﺨﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﺩﻡ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ ﺍﻟﺼﻠﺔ‬
‫ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻭﻟﻴﺲ ﳎﺮ‪‬ﺩ ﺳﺮ‪ ‬ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﻳﺪﺏ‪ ‬ﰲ ﺍﳉﺴﺪ ﻓﻴﺠﻌﻠﻪ‬
‫ﺣﻴ‪‬ﺎﹰ ‪..‬‬
‫) ‪#sŒÎ*sù ÇËÑÈ 5bqãZó¡¨B :*yJym ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur‬‬

‫™‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy‬ﺍﳊﺠﺮ ‪[ ٢٩ – ٢٨ :‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٢‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ¼çmçF÷ƒ§qy™ #sŒÎ*sù‬ﺗﻌﲏ ﻓﺈﺫﺍ ﺍﻛﺘﻤﻞ ﺧﻠﻖ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ‪ ‬ﻵﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﲟﺎ ﰲ ﺫﻟﻚ ﺩﺧﻮﻝ ﻧﻔﺴﻪ – ﺍﳌﺨﻠﻮﻗﺔ ﻣﺴﺒﻘﺎﹰ ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﰲ ﺫﻟـﻚ ﺍﳉﺴـﺪ ‪..‬‬
‫ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur‬ﺗﻌﲏ ﻭﺃﻋﻄﻴﺘﻪ ﻣﻦ ﺻﻠﱵ ﻭﻗﺮ‪‬ﺑﺘﻪ ﻣﻨ‪‬ﻲ ‪..‬‬
‫ﻭﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧ‪‬ﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺇﻻﹼ ﺃﻥﹼ ﻛﻤﻴ‪‬ﺔ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧ‪‬ﻔﺦ ﰲ‬
‫*‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺃﻛﱪ ﻣﻦ ﻛﻤﻴ‪‬ﺔ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧ‪‬ﻔﺦ ﰲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪ ،‬ﻓﻌﻴﺴـﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭﺡ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) )‪Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ‬‬

‫‪ ] ( ( çm÷ZÏiB‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٧١ :‬‬

‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ﻟﻮﻻﺩﺗﻪ ﺟ‪‬ﻌ‪‬ﻞﹶ ﻧﺒﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻣﻨﺬ‬
‫ﻭﻻﺩﺗﻪ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﺟﺴﺪ‪‬ﻩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧ‪‬ﻠﻖ‪ – ‬ﻋﻠﻰ‬
‫ﺧﻼﻑ ﺍﻟﺒﺸﺮ – ﺷﺄﻧﻪ – ﰲ ﺫﻟﻚ – ﻛﺸﺄﻥ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪߉ö7tã ’ÎoTÎ) tA$s% ÇËÒÈ $wŠÎ6|¹ ωôgyJø9$# ’Îû šc%x. `tB ãNÏk=s3çR y#ø‹x. (#qä9$s% ( Ïmø‹s9Î) ôNu‘$x©r'sù‬‬

‫‪ ] ( $wŠÎ;tR ÓÍ_n=yèy_ur |=»tGÅ3ø9$# zÓÍ_9s?#uä «!$#‬ﻣﺮﱘ ‪[ ٣٠ – ٢٩ :‬‬

‫ﺑﻴﻨﻤﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺼﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ‪ ،‬ﻫﻮ ﻭﺯﻭﺟـﻪ ‪ ،‬ﻭﺑﻌـﺪ ﺃﻥ‬
‫ﺗﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ‪ ،‬ﺍﺟﺘﺒﺎﻩ ﻭﺃﺗﺘﻪ ﺍﻟﻨﺒﻮ‪‬ﺓ ‪..‬‬

‫* ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻟﻜﻠﻤﺔ ) ‪ ( 4Ó|¤ŠÏã‬ﻭﻓﻖ ﺍﻷﲜﺪﻳ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﻜﺘﺸﻔﺔ ﻷﻭ‪‬ﻝ ﻣﺮ‪‬ﺓ‬

‫ﰲ ﺍﻟﻌﺎﻟﹶﻢ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﺗﺴﺎﻭﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻟﻜﻠﻤﺔ ) ‪، ( ßyr”•9$#‬‬

‫ﻭﺗﺴﺎﻭﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻟﻜﻠﻤﺔ ) ‪: ( È@ŠÅgUM}$#‬‬

‫}‪È ŠgÅ U‬‬

‫@ ( = ‪٣٤‬‬ ‫‪ß r•” 9#$ ) ،، ٣٤ = ( Ó4 ¤‬‬
‫‪M #$ ) ،، ٣٤ = ( y‬‬ ‫) ‪Ï‬‬
‫‪| Šã‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٣‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪ ] ( 3“y‰ydur Ïmø‹n=tã z>$tGsù ¼çmš/u‘ çm»t6tGô_$# §NèO ÇÊËÊÈ 3“uqtósù ¼çm-/u‘ ãPyŠ#uä #Ó|Âtãur‬ﻃـﻪ ‪:‬‬
‫‪[ ١٢٢ – ١٢١‬‬
‫ﻭﻛﻞﹼ ﺇﻧﺴﺎﻥ‪ ‬ﺣﻴﻨﻤﺎ ﻳﻜﺘﻤﻞ ﺧﻠﻘﻪ ﺍﳉﺴﺪﻱ ‪ ،‬ﻭﺣﲔ ﺩﺧﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ‪ ،‬ﻳﻨﻔﺦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻄﺮﺗﻪ ﻳﻌﺮﻑ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻓﻜـﻞﱡ‬
‫ﻣﻮﻟﻮﺩ‪ ‬ﻳ‪‬ﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ‪..‬‬
‫‪Ÿ@yèy_ ¢OèO ÇÐÈ &ûüÏÛ `ÏB Ç`»|¡SM}$# t,ù=yz r&y‰t/ur ( ¼çms)n=yz >äóÓx« ¨@ä. z`|¡ômr& ü“Ï%©!$#‬‬ ‫)‬
‫‪ãNä3s9 Ÿ@yèy_ur ( ¾ÏmÏmr•‘ `ÏB ÏmŠÏù y‡xÿtRur çm1§qy™ ¢OèO ÇÑÈ &ûüÎg¨B &ä!$¨B `ÏiB 7's#»n=ß™ `ÏB ¼ã&s#ó¡nS‬‬

‫‪ ] ( šcrã•à6ô±n@ $¨B Wx‹Î=s% 4 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$#‬ﺍﻟﺴﺠﺪﺓ ‪[ ٩ – ٧ :‬‬

‫‪ ..‬ﻭﺑﻌﺪ ﻭﻻﺩﺓ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺃﺛﻨﺎﺀ ﺍﻣﺘﺤﺎﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺇﻣ‪‬ﺎ ﻳﻜﺴﺐ ﺑﺈﳝﺎﻧﻪ ﻣﺪﺩﺍﹰ ﻣﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻴﻤﺪ‪‬ﻩ ﺟﻞﹼ ﻭﻋﻼ ‪‬ﺬﺍ ﺍﻟﺮﻭﺡ ‪ ..‬ﻭﺇﻣ‪‬ﺎ ﳜﺴﺮ ﺑﻜﻔﺮﻩ ﻭﺑﺼﺪ‪‬ﻩ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﺣﱴ ﻣﺎ ﻧ‪‬ﻔ‪‬ﺦ ﻓﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺣﲔ ﻭﻻﺩﺗﻪ ‪..‬‬
‫ﻭﳑﺎﹼ ﻳﺆﻛﱢﺪ ﺃﻥﹼ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ‪ ،‬ﺃﻥﹼ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻳ‪‬ﻮﺻﻒ ﺑﺎﻟﺮﻭﺡ ﺍﻷﻣﲔ ‪ ،‬ﺃﻱ ﺍﻟﺼﻠﺔ ﺍﻷﻣﻴﻨﺔ ﻭﺍﻟﻘﺮﰉ ﺍﻷﻣﻴﻨﺔ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
‫) ‪ ] ( tûïÍ‘É‹ZßJø9$# z`ÏB tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR‬ﺍﻟـﺸﻌﺮﺍﺀ ‪:‬‬
‫‪[ ١٩٤ – ١٩٣‬‬
‫‪ ..‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﺭﻭﺡ‪ ‬ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ß`»yJƒM}$# Ÿwur Ü=»tGÅ3ø9$# $tB “Í‘ô‰s? |MZä. $tB 4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬‬

‫‪5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) ü“ωöktJs9 y7¯RÎ)ur 4 $tRÏŠ$t6Ïã ô`ÏB âä!$t±®S `tB ¾ÏmÎ/ “ωök¨X #Y‘qçR çm»oYù=yèy_ `Å3»s9ur‬‬

‫( ] ﺍﻟﺸﻮﺭﻯ ‪[ ٥٢ :‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺮﻭﺡ‪ ‬ﺍﻟﺬﻱ ﳝﺘﺎﺯ ﺑﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﲏ ﺍﻟﺼﻠﺔ‬
‫ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻫﻮ ﺳﺮ‪ ‬ﲪﺎﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺼﻌﻘﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
 ٢٠٤ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ ﺑﻴﻨﻤﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﻔﺘﻘـﺪﻭﻥ‬.. ‫ﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ‬‫ﻣﻦ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺣﻴﻨﻤﺎ ﻳ‬
.. ‫ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻳﻔﺰﻋﻮﻥ ﻭﻳﺼﻌﻘﻮﻥ ﻭﳝﻮﺗﻮﻥ ﻣﻮﺗﺘﻬﻢ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ ﻭﻗﺪ‬.. ‫ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻫﻮ ﻧﻮﺭ‬، ‫ ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳝﺘﺎﺯ ﺑﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ‬..
.. ‫ ﻋﱪ ﻭﺻﻔﻪ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﺼﻔﱵ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﻭﺡ‬، ‫ﺃﺷﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
: ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$YY•Î6•B #Y‘qçR öNä3ö‹s9Î) !$uZø9t“Rr&ur öNä3În/§‘ `ÏiB Ö`»ydö•ç/ Nä.uä!%y` ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ )
[ ١٧٤
[ ١٥ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬ÑúüÎ7•B Ò=»tGÅ2ur Ö‘qçR «!$# šÆÏiB Nà2uä!%y` ô‰s% )

y7Í´¯»s9'ré& ÿ¼çmyètB tAÌ“Ré& ü“Ï%©!$# u‘q‘Z9$# (#qãèt7¨?$#ur çnrã•|ÁtRur çnr⑨“tãur ¾ÏmÎ/ (#qãZtB#uä šúïÏ%©!$$sù )

[ ١٥٧ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬šcqßsÎ=øÿßJø9$# ãNèd

[ ٥٢ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur )

، ‫ ﲪﺎﻳﺘﻬﻢ ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺼـﻌﻘﺔ‬‫ﻪ ﺳﺮ‬‫ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‬، ‫ ﻭﻭﺟﻮﺩ ﺍﻟﺮﻭﺡ ﻣﻊ ﺍﳌﺆﻣﻨﲔ‬..
‫ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‬.. ‫ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﺮﻭﻥ ﺑﻪ ﰲ ﺍﻵﺧﺮﺓ‬‫ﻪ ﺳﺮ‬‫ ﻓﺈﻧ‬، ‫ﻭﺑﺎﻟﺘﺎﱄ ﲪﺎﻳﺘﻬﻢ ﻣﻦ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻬﻢ‬‫ ﻓﻼ ﻳﺮﻭﻥ ﻷﻧ‬، ‫ ﻭﺍﻟﺬﻱ ﻳﻔﺘﻘﺪﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺍﳌﻨﺎﻓﻘﻮﻥ‬، ‫ﻢ‬‫ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺑﺄﳝﺎ‬
.. ‫ﻳﻔﺘﻘﺪﻭﻥ ﻫﺬﺍ ﺍﻟﺮﻭﺡ‬
ãNä31t•ô±ç0 /ÏSÏZ»yJ÷ƒr'Î/ur öNÍk‰É‰÷ƒr& tû÷üt/ Nèdâ‘qçR 4Ótëó¡o„ ÏM»oYÏB÷sßJø9$#ur tûüÏZÏB÷sßJø9$# “t•s? tPöqtƒ )
tPöqtƒ ÇÊËÈ ãLìÏàyèø9$# ã—öqxÿø9$# uqèd š•Ï9ºsŒ 4 $pkŽÏù tûïÏ$Î#»yz ã•»pk÷XF{$# $pkÉJøtrB `ÏB “Ì•øgrB ×M»¨Zy_ tPöqu‹ø9$#

Ÿ@ŠÏ% öNä.Í‘qœR `ÏB ó§Î6tGø)tR $tRrã•ÝàR$# (#qãZtB#uä šúïÏ%©#Ï9 àM»s)Ïÿ»oYßJø9$#ur tbqà)Ïÿ»uZßJø9$# ãAqà)tƒ

èpuH÷q§•9$# ÏmŠÏù ¼çmãZÏÛ$t/ 7>$t/ ¼ã&©! 9‘qÝ¡Î0 NæhuZ÷•t/ z>ÎŽÛØsù #Y‘qçR (#qÝ¡ÏJtFø9$$sù öNä.uä!#u‘ur (#qãèÅ_ö‘$#

óOçG^tGsù ö/ä3¨ZÅ3»s9ur 4’n?t/ (#qä9$s% ( öNä3yè¨B `ä3tR öNs9r& öNåktXrߊ$uZムÇÊÌÈ Ü>#x‹yèø9$# Ï&Î#t6Ï% `ÏB ¼çnã•Îg»sßur

] ( â‘rã•tóø9$# «!$$Î/ Nä.§•xîur «!$# â•öDr& uä!%y` 4Ó®Lym •’ÎT$tBF{$# ãNä3ø?§•xîur óOçGö;s?ö‘$#ur ÷LäêóÁ-/t•s?ur öNä3|¡àÿRr&
[ ١٤ – ١٢ : ‫ﺍﳊﺪﻳﺪ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٥‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪•’ÎT$tBF{$# ãNä3ø?§•xîur óOçGö;s?ö‘$#ur ÷LäêóÁ-/t•s?ur öNä3|¡àÿRr& óOçG^tGsù ö/ä3¨ZÅ3»s9ur‬‬ ‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬

‫‪ ، ( â‘rã•tóø9$# «!$$Î/ Nä.§•xîur «!$# â•öDr& uä!%y` 4Ó®Lym‬ﺗﺒﻴ‪‬ﻦ ﺳﺒﺐ ﻋﺪﻡ ﺍﻣﺘﻼﻛﻬﻢ ﳍﺬﺍ ﺍﻟﻨﻮﺭ ‪ ،‬ﻭﻫﻮ‬
‫ﺫﺍﺗﻪ ﺳﺒﺐ ﻋﺪﻡ ﺣﺼﻮﳍﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ‪..‬‬
‫ﻓﻨﻮﺭ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﻳﻘﺘﺒﺴﻪ ﺍﳌﺆﻣﻨﻮﻥ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻳﺮﻭﻥ ﺑﻪ ‪ ،‬ﻭﻳﻌﻤﻠﻮﻥ ﺑﻪ ‪ ،‬ﻫـﻮ‬
‫ﺫﺍﺗﻪ ﻳﺮﻭﻥ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ..‬ﻭﻇﻠﻤﺎﺕ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻝ ﺍﻟﱵ ﻳﻌﻤﻪ ‪‬ﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ﰲ ﺣﻴـﺎ‪‬ﻢ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺗﺼﺒﺢ ﻣﻦ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺧﻠﻘﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫ﻭﰲ ﺣﲔ ﺃﻥﹼ ﺁﻟﻴ‪‬ﺔ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻭﺃﻥﹼ ﺍﻟﻀﻮﺀَ ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﺻﻮﺭ‪ ‬ﺍﻷﺷﻴﺎﺀ‬
‫ﺇﱃ ﻋﻴﻮﻧﻨﺎ ﻫﻮ ﺧﺎﺭﺝ ﺫﻭﺍﺗﻨﺎ ‪ ..‬ﻓﺈﻥﹼ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻵﺧﺮﺓ ﺇﳝﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺇﻥﹼ ﺍﻟﻨﻮﺭ‪ ‬ﺍﻟﺬﻱ ﺗ‪‬ﺮﻯ‬
‫ﺑﻪ ﺍﻷﺷﻴﺎﺀ ﻳﻨﺒﻊ ﻣﻦ ﺍﻟﺬﺍﺕ ﺍﳌﺆﻣﻨﺔ ‪ ،‬ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺩﺭﺟﺔ ﺇﳝﺎﻥ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ‪..‬‬
‫‪ ..‬ﻓﻤﻦ ﻛﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﺮﻯ ﻧﻮﺭ‪ ‬ﺍﳊﻖ‪ ‬ﰲ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﻭﻓـﻖ‬
‫ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ ،‬ﻭﻻ ﻳﺮﻯ ﺑﺒﺼﲑﺗﻪ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺮﺍﻫﺎ ﻣـﻦ ﺧـﻼﻝ ﺗﻔﺎﻋﻠـﻪ ﻣـﻊ‬
‫ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ‪ ..‬ﳚﻌﻠﻪ ﻫﺬﺍ ﺍﻟﻌﻤﻰ ) ﺍﳌﻌﻨﻮﻱ ( ﺃﻋﻤﻰ ) ﺣﻘﻴﻘﺔ ( ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻷﻥﹼ ﻣﺎﻫﻴ‪‬ﺔ ﺧﻠﻖ‬
‫ﺫﺍﺗﻪ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﲢﻤﻞ ﺍﻟﻨﻮﺭ‪ ‬ﺍﻟﺬﻱ ﺗ‪‬ﺮﻯ ﺑﻪ ﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫) ‪ ] ( Wx‹Î6y™ ‘@|Êr&ur 4‘yJôãr& Íot•ÅzFy$# ’Îû uqßgsù 4‘yJôãr& ÿ¾ÍnÉ‹»yd ’Îû šc%x. `tBur‬ﺍﻹﺳﺮﺍﺀ‬
‫‪[ ٧٢ :‬‬
‫) ‪ ] ( ( $tJß¹ur $VJõ3ç/ur $\ŠôJãã öNÎgÏdqã_ãr 4’n?tã ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNèdçŽà³øtwUur‬ﺍﻹﺳﺮﺍﺀ ‪[ ٩٧ :‬‬

‫) ‪4‘yJôãr& ÏpyJ»uŠÉ)ø9$# uQöqtƒ ¼çnã•à±øtwUur %Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur‬‬

‫‪$uZçF»tƒ#uä y7÷Gs?r& y7Ï9ºx‹x. tA$s% ÇÊËÎÈ #ZŽ•ÅÁt/ àMZä. ô‰s%ur 4‘yJôãr& ûÓÍ_s?÷Ž|³ym zOÏ9 Éb>u‘ tA$s% ÇÊËÍÈ‬‬

‫‪ ] ( 4Ó|¤Yè? tPöqu‹ø9$# y7Ï9ºx‹x.ur ( $pktJŠÅ¡uZsù‬ﻃـﻪ ‪[ ١٢٦ – ١٢٤ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺇﻋﺎﺩﺓ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃـﹰﺎ‬
‫ﺗﺎﻣ‪‬ﺎﹰ ﲝﻘﻴﻘﺔ ﻋﻤﻠﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻖ ﰲ ﺍﻵﺧﺮﺓ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ ﰲ‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٦‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻻ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻌﻤﻰ ﻓﻘﻂ ‪ ،‬ﻓﺘﻔﺎﻋﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻣﻊ‬
‫ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻫﻮ ﻧﺘﻴﺠﺔ ﻣﻮﺍﺯﻳﺔ ﳊﻘﻴﻘﺔ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻌﻘﺔ ﺍﻷﻭﱃ ﻭﺍﻟﱵ ﻳﺬﻭﻗﻬﺎ ﻣﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨـﺎﺭ ‪ ،‬ﻭﻣـﺎ‬
‫ﻳﺘﺮﺗ‪‬ﺐ‪ ‬ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺳﺒﻞ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻭﻏﻴﺎﺏ ﻫﺬﻩ ﺍﻟﺴﺒﻞ ‪ ..‬ﻫﺬﻩ ﺍﳌﻮﺗـﺔ ﻭﻫـﺬﺍ‬
‫ﺍﻟﻐﻴﺎﺏ ﻟﺴﺒﻞ ﺍﻹﺩﺭﺍﻙ ‪ ،‬ﻟﻪ ﺗﺄﺛﲑ‪‬ﻩ‪ ‬ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺣﻴﺚ ﻳﻨﺘﻈﺮ ﻫﺬﻩ ﺍﻟﻨﻔﺲ‬
‫ﺟﺴﺪ‪ ‬ﺟﺪﻳﺪ ﺗﺘﻌﻠﹼﻖ‪ ‬ﻣﺎﻫﻴ‪‬ﺘﻪ ﺑﻨﺘﻴﺠﺔ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻓﺎﻹﻧﺴﺎﻥﹸ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺒﺪﺍﹰ ﻟﻸﺳﺒﺎﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻧﺎﺳﻴﺎﹰ ﺍﳌﹸﺴﺒ‪‬ﺐ‪ ‬ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﱂ ﻳﺘﺠﺎﻭﺯ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺇﱃ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻣﻦ ﻳ‪‬ﻘ‪‬ﻒ ﻭﺭﺍﺀ ﺍﻟﻜﻠﻴ‪‬ﺎﺕ ﻭﺍﳉﺰﺋﻴ‪‬ـﺎﺕ ‪ ،‬ﻳ‪‬ﺼـﺒﺢ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻋﺒﺪﺍﹰ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ‪ ..‬ﻭﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﳝﻠﻚ ﺗﺴﺨﲑﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﺻﺒﺤﺖ ﲤﻠﻜﻪ ‪،‬‬
‫ﻓﻼ ﳝﻠﻚ – ﺃﺑﺪﺍﹰ – ﺩﻓﻌﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻣﺎ ﻳ‪‬ﺮﻳﺪ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻴ‪‬ﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻋﱪ ﻣﻠﻚ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻹﺭﺍﺩﺓ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ‪،‬‬
‫ﺩﻭﻥ ﺃﻥ ﳝﻠﻜﻮﺍ ﺃﻱ‪ ‬ﻣﺸﻴﺌﺔ ‪..‬‬
‫) ‪ ] ( ( $pk÷]ÏB šúüÅ_Ì•»sƒ¿2 Nèd $tBur Í‘$¨Y9$# z`ÏB (#qã_ã•øƒs† br& šcr߉ƒÌ•ãƒ‬ﺍﳌﺎﺋﺪﺓ ‪[ ٣٧ :‬‬

‫) ‪ ] ( $pkŽÏù (#r߉‹Ïãé& AdOxî ô`ÏB $pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=à2‬ﺍﳊﺞ ‪[ ٢٢ :‬‬

‫) ‪ ] ( $pkŽÏù (#r߉‹Ïãé& !$pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=ä.‬ﺍﻟﺴﺠﺪﺓ ‪[ ٢٠ :‬‬

‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻌﻼﻗﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﺍﻵﺧﺮﺓ – ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ – ﺑﺎﳉﺴﺪ ﺍﻟـﺬﻱ‬
‫ﺳﻴ‪‬ﺨﻠﹶﻖ ﻛﺰﻭﺝﹴ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ‪ ،‬ﻫﻲ ﻋﻼﻗﺔ ﺃﺩﱏ ﻣﻦ ﻋﻼﻗﺔ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺍﻟﱵ‬
‫ﻛﺎﻧﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻓﻔﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺩﺍﺧﻞ ﺍﳉﺴﺪ ‪ ،‬ﻭﻛﺎﻥ ﺍﳉﺴـﺪ‬
‫ﺁﻟﻴ‪‬ﺘﻬﺎ ﰲ ﺃﺣﺎﺳﻴﺴﻬﺎ ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻳﻌﻤﻞ ) ﻋﱪ ﺣﺮﻛﺎﺗﻪ ﺍﻹﺭﺍﺩﻳ‪‬ﺔ ( ﺑﺄﻣﺮﻫـﺎ ‪ ..‬ﺑﻴﻨﻤـﺎ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻓﺈﻥﹼ ﺃﺟﺴﺎﺩ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺳﺠﻮﻥﹲ ﻟﻨﻔﻮﺳﻬﻢ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﲤﻠﻚ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ﺃﻱ‪ ‬ﺳﻠﻄﺎﻥ‪‬‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ ‪ ..‬ﻭﻛﻠﹼﻤﺎ ﻧﻀﺠﺖ ﺟﻠﻮﺩﻫﻢ ﻧﺘﻴﺠﺔ ﻋﺬﺍ‪‬ﻢ ﰲ ﺍﻟﻨﺎﺭ ﺍﹸﺳﺘﺒﺪﻟﻮﺍ ﺟﻠـﻮﺩﺍﹰ‬
‫ﻏﲑﻫﺎ ‪ ،‬ﻟﺘﺒﻘﻰ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ﺃﺳﲑﺓ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻷﱂ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٧‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫)‪öNßg»uZø9£‰t/ Nèdߊqè=ã_ ôMpg¾ÖmW $yJ¯=ä. #Y‘$tR öNÍkŽÎ=óÁçR t$ôqy™ $uZÏG»tƒ$t«Î/ (#rã•xÿx. tûïÏ%©!$# ¨bÎ‬‬ ‫)‬
‫_‪ ] ( $VJŠÅ3ym #¹“ƒÍ•tã tb%x. ©!$# žcÎ) 3 z>#x‹yèø9$# (#qè%rä‹u‹Ï9 $yduŽö•xî #·Šqè=ã‬ﺍﻟﻨﺴﺎﺀ ‪[ ٥٦ :‬‬
‫‪ ..‬ﻭﻟﻮ ﻛﺎﻥ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﻣﺸﻴﺌﺔ ‪ ،‬ﻟﻜﺎﻥ ﳍﻢ ﺳﻠﻄﺎﻥﹲ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻭﻟﻜـﺎﻥ ﻫﻨـﺎﻙ‬
‫ﺍﺣﺘﻤﺎﻝﹲ ﳋﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻟﺬﻟﻚ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻧﺺ‪ ‬ﻗﺮﺁﱐﱞ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﺃﻫﻞﹶ ﺍﻟﻨﺎﺭ ﳝﻠﻜﻮﻥ‬
‫ﻣﺸﻴﺌﺔ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﻋﻼﻗﺔ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﰲ ﺍﻵﺧﺮﺓ – ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ – ﺑﺎﳉﺴـﺪ ﺍﻟـﺬﻱ‬
‫ﺳﻴ‪‬ﺨﻠﹶﻖ ﻛﺰﻭﺝﹴ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ‪ ،‬ﻓﻬﻲ ﻋﻼﻗﺔ ﺃﲰﻰ ﻣﻦ ﻋﻼﻗﺔ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺍﻟﱵ‬
‫ﻛﺎﻧﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻓﻔﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗ‪‬ﺤﻘﱢﻖ ﻣ‪‬ﺮﺍﺩﻫﺎ ﻋﻦ ﻃﺮﻳﻖ ﺗﻔﺎﻋﻞ‬
‫ﺟﺴﺪﻫﺎ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺗﺴﺨﲑ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ‪ ..‬ﺃﻱ ﻛﺎﻥ ﺑﲔ ﺇﺭﺍﺩﺓ ﺍﻟـﻨﻔﺲ‬
‫ﻭﻣﺸﻴﺌﺘﻬﺎ ﻓﺎﺻﻞﹲ ﻫﻮ ﺍﻷﺳﺒﺎﺏ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﺧﺮﺓ ﻳﺘﻼﺷﻰ ﻫﺬﺍ ﺍﻟﻔﺎﺻﻞ ‪ ،‬ﻭﺗﺼﺒﺢ ﺍﻷﺳﺒﺎﺏ ﺑـﺄﻣﺮﺓ ﺇﺭﺍﺩﺓ ﺍﻟـﻨﻔﺲ‬
‫ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﺩﻭﻥ ﺑﺬﻝ ﺃﻱ‪ ‬ﺟﻬﺪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﺗ‪‬ﺼﺒﺢ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ) ﺍﻟﺪﺍﺧﻞ ﰲ ﺍﳉﻨ‪‬ﺔ‬
‫( ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺸﻴﺌﺔ ‪ ،‬ﻓﺒﻤﺠﺮ‪‬ﺩ ﻣﺎ ﻳ‪‬ﺮﻳﺪ ﺷﻴﺌﺎﹰ ﻳﺘﺤﻘﹼﻖ ﻟﻪ ﺫﻟـﻚ ﺩﻭﻥ ﺑـﺬﻝ ﺃﻱ‪ ‬ﺟﻬـﺪ‪ ‬ﰲ‬
‫ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻻ ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ) ﰲ ﺍﳊﻴﺎﺓ ﺍﻟـﺪﻧﻴﺎ‬
‫( ﻓﺎﺻﻼﹰ ﺑﲔ ﺍﳌﹸﺮﺍﺩ ﻭﲢﻘﻴﻘﻪ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺒﻴ‪‬ﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻋﱪ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺗﻔﺎﻋﻞ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺑﺼﻴﻐﺔ ﺍﳌﺸﻴﺌﺔ‬
‫ﺩﻭﻥ ﺻﻴﻐﺔ ﺍﻹﺭﺍﺩﺓ ‪..‬‬
‫) _‪] ( 4 šcrâä!$t±o„ $tB $pkŽÏù öNçlm; ( ã•»yg÷RF{$# $pkÉJøtrB `ÏB “Ì•øgrB $pktXqè=äzô‰tƒ 5bô‰tã àM»¨Zy‬‬
‫ﺍﻟﻨﺤﻞ ‪[ ٣١ :‬‬
‫) ;‪ ] ( 4 tûïÏ$Î#»yz šcrâä!$t±o„ $tB $ygŠÏù öNçl°‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ١٦ :‬‬

‫) ;‪ ] ( tûüÏZÅ¡ósßJø9$# âä!#t“y_ y7Ï9ºsŒ 4 öNÍkÍh5u‘ y‰ZÏã šcrâä!$t±o„ $¨B Mçlm‬ﺍﻟﺰﻣﺮ ‪[ ٣٤ :‬‬

‫) ‪ ] ( ( âä!$t±nS ß]øŠym Ïp¨Zyfø9$# šÆÏB é&§qt7oKtR uÚö‘F{$# $uZrOu‘÷rr&ur‬ﺍﻟﺰﻣﺮ ‪[ ٧٤ :‬‬

‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٨‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪ ] ( 4 öNÎgÎn/u‘ y‰YÏã tbrâä!$t±o„ $¨B Mçlm; ( ÏN$¨Zyfø9$# ÏN$|Ê÷ru‘ ’Îû‬ﺍﻟﺸﻮﺭﻯ ‪[ ٢٢ :‬‬

‫) ;‪ ] ( Ó‰ƒÌ“tB $oY÷ƒt$s!ur $pkŽÏù tbrâä!$t±o„ $¨B Mçlm‬ﻕ ‪[ ٣٥ :‬‬

‫‪ ..‬ﻭﻟﻮ ﻭﺭﺩ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺇﺭﺍﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻟﻜﺎﻥ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻣﺎ ﻳ‪‬ﺮﻳﺪﻭﻥ ﺣﺎﺟ ‪‬ﺰ‬
‫ﻫﻮ ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻﺣﺘﺎﺟﻮﺍ ﺇﱃ ﺑﺬﻝ ﺟﻬﺪ‪ ‬ﻣﻦ ﺃﺟﻞ ﲣﻄﹼﻲ ﻫﺬﺍ ﺍﳊﺎﺟﺰ ‪ ،‬ﻭﻟﺘﻌﺎﺭﺽ‬
‫ﺫﻟﻚ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻌﻴﻢ ﺍﻟﺬﻱ ﻳﻠﻘﺎﻩ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﰲ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ‪ .. ‬ﻓﺜﻨﺎﺋﻴ‪‬ﺔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﺃﺻﻼﹰ ‪ ،‬ﻛﻤﺎ ﻫـﻮ‬
‫ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺇﺩﺭﺍﻛﻬﻢ ﻟﻠﺠﺰﺋﻴ‪‬ﺎﺕ ﻏﲑ ﻣﻮﺟﻮﺩ‪ – ‬ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ – ﻛﻤﺎ ﻫـﻮ‬
‫ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻳ‪‬ﻌﺎﺩ ﺧﻠﻖ ﺍﳉﻦ‪ ‬ﲟﺎﻫﻴ‪‬ﺔ‪ ‬ﺟﺪﻳﺪﺓ‪ ، ‬ﻭﻟﻜـﻦ ﺩﻭﻥ ﲡـﺎﻭﺯ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠ‪‬ﻖ ﻣﻨﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳉﻦ‪ ‬ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳ‪‬ﺪﺭﻛﻮﻥ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻛﺈﺩﺭﺍﻙ ﺍﻟﺒﺸﺮ ﳍﺎ ‪ ،‬ﻭﳌﹼـﺎ‬
‫ﻛﺎﻧﻮﺍ ﳐﻠﻮﻗﲔ ﻣﻦ ﺍﳌﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ﻳ‪‬ﻌﺬﹼﺑﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﲢﻮ‪‬ﳍﺎ ﻣﻦ ﺍﻟﻮﻗﻮﺩ‬
‫‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺬﱠﺑﻮﻥ ﺑﺘﺤﻮ‪‬ﻝ ﺍﻟﻮﻗﻮﺩ ) ﻛﻤﺎﺩ‪‬ﺓ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ( ﺇﱃ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻟـﺬﻟﻚ‬
‫ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﺍﳉﺎﻥﹼ ﻳ‪‬ﺴﺘﺜﲎ – ﰲ ﺍﻟﻨﺎﺭ – ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻮﻗﻮﺩ ‪..‬‬
‫) ‪ ] ( ( äou‘$yfÅsø9$#ur â¨$¨Z9$# $ydߊqè%ur ÓÉL©9$# u‘$¨Z9$# (#qà)¨?$$sù‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٤ :‬‬

‫) ‪ ] ( äou‘$yfÏtø:$#ur â¨$¨Z9$# $ydߊqè%ur #Y‘$tR ö/ä3‹Î=÷dr&ur ö/ä3|¡àÿRr& (#þqè%‬ﺍﻟﺘﺤﺮﱘ ‪[ ٦ :‬‬

‫‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻟﺒﺸﺮ ﺍﻟﺪﺍﺧﻠﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻳ‪‬ﻌﺬﹼﺑﻮﻥ ﺑﺘﺤﻮ‪‬ﻝ ﺍﻟﻮﻗﻮﺩ ) ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺃﺟﺴﺎﺩﻫﻢ (‬
‫ﺇﱃ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻘﺎﺑﻞ ﺇﺩﺭﺍﻛﻬﻢ ﻭﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺑﻨﻘﻴﺾ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻴﺎ‪‬ﻢ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻳ‪‬ﻌﺬﹼﺑﻮﻥ ﺑﺎﻟﻨﺎﺭ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻘﺎﺑﻞ ﻛﻔﺮﻫﻢ ﺑﺎﻟﻜﻠﻴ‪‬ﺎﺕ ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﻜﻔﺮ ﰲ ﺣﻴﺎ‪‬ﻢ‬
‫ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻦ‪ ‬ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻓﺈﻥﹼ ﺇﳝﺎ‪‬ﻢ ﺑﺎﻟﻜﻠﻴ‪‬ﺎﺕ ﻭﻓﻖ ﻣـﺎ ﻳ‪‬ﺮﻳـﺪﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻫﻮ ﻣﻘﺪ‪‬ﻣﺔﹲ ﳌﺎﻫﻴ‪‬ﺔ ﺇﻋﺎﺩﺓ ﺧﻠﻘﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻓﺈﺣﺴﺎﺳﻬﻢ ﺑﻨﻌـﻴﻢ‬
‫ﺍﳉﻨ‪‬ﺔ ﺳﻌﺎﺩﺓﹲ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﳊﺎﻟﺔ ﺍﳌﻼﺋﻜﻴ‪‬ﺔ ‪ ،‬ﻭﻟﻜﻦ ﺩﺍﺧﻞ ﻧﻌﻴﻢ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٠٩‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺬﻛﺮ ﻟﻨﺎ ﺑﺸﻜﻞﹴ ﺻﺮﻳﺢ ﺗﻔﺎﻋﻞﹶ ﺍﳉﺎﻥﱢ ﻣﻊ ﻧﻌﻴﻢ ﺍﳉﻨ‪‬ﺔ ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﺇﻻﹼ ﻃﻤـﺚ‬
‫ﻗﺎﺻﺮﺍﺕ ﺍﻟﻄﺮﻑ ‪ ،‬ﻭﻃﻤﺚ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ‪..‬‬
‫) ‪ ] ( Ab!%y` Ÿwur óOßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 Å$ö•©Ü9$# ßNºuŽÅÇ»s% £`ÍkŽÏù‬ﺍﻟﺮﲪﻦ ‪[ ٥٦ :‬‬

‫‪£`åk÷ZÏJôÜtƒ óOs9 ÇÐÌÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù ÇÐËÈ ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm‬‬ ‫)‬
‫)‪ ] ( Ab!%y` Ÿwur öNßgn=ö6s% Ó§RÎ‬ﺍﻟﺮﲪﻦ ‪[ ٧٤ – ٧٢ :‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﹼ ﺍﳉﺎﻥﱠ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﳉﻨ‪‬ﺔ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﺠﺴ‪‬ﺪ ﻣﺎﺩﻳ‪‬ﺎﹰ ‪ ،‬ﻟﻠﺘﻤﺘ‪‬ـﻊ‬
‫ﺑﻨﻌﻴﻢ ﺍﳉﻨ‪‬ﺔ ﺍﳌﺎﺩ‪‬ﻱ‪ ‬ﻛﺎﻟﺒﺸﺮ ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺫﻟﻚ ‪ ..‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ) ﺟﻨ‪‬ﺎﹰ ﻛﺎﻧﻮﺍ ﺃﻡ ﺇﻧﺴﺎﹰ‬
‫( ﻳﺘﺤﻘﹼﻖ ﳍﻢ ﻣﺎ ﻳ‪‬ﺮﻳﺪﻭﻥ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺘﺠﺴ‪‬ﺪ ﻟﻌﺎﱂ ﺍﳉﻦ‪ ‬ﳑﻜﻨﺔ ‪ ،‬ﻭﲤﹼﺖ ﰲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ) ﺿﻤﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ( ‪ ،‬ﻓﺒﺎﻟﺘﺄﻛﻴﺪ ﺃﻧ‪‬ﻬـﺎ‬
‫ﳑﻜﻨﺔ ﰲ ﺍﳉﻨ‪‬ﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻥﱢ ‪ ،‬ﺣﻴﻨﻤﺎ ﻳ‪‬ﺮﻳﺪﻭﻥ ﺫﻟﻚ ﻟﻠﺘﻤﺘ‪‬ﻊ ﺑﻨﻌﻴﻢ ﺍﳉﻨ‪‬ﺔ ﺍﳊﺴ‪‬ﻲ ﻛﺎﻟﺒﺸﺮ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻔﺎﺭﻕ ﺑﲔ ﲡﺴ‪‬ﺪ ﺍﳉﻦ‪ ‬ﰲ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻭﺑﲔ ﲡﺴ‪‬ﺪ ﺍﳉﻦ‪ ‬ﰲ‬
‫ﺍﳉﻨ‪‬ﺔ ﻟﻠﺘﻤﺘ‪‬ﻊ ﺑﻨﻌﻴﻤﻬﺎ ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﻫﻮ ﺃﻥﹼ ﲡﺴ‪‬ﺪ ﺍﳉﻦ‪ ‬ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻ ﳚﻌﻠﻬﻢ ﳝﻠﻜﻮﻥ ﺍﳌﺸﻴﺌﺔ‬
‫) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ( ‪ ،‬ﻓﻬﻢ ﻛﺎﻷﺳﺒﺎﺏ ﻟﻴﺴﻮﺍ ﻓﺎﻋﻠﲔ ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﺴﺒﻘﺔ ‪ ..‬ﺑﻴﻨﻤﺎ ﲡﺴ‪‬ﺪ ﺍﳉـﻦ‪ ‬ﰲ‬
‫ﺍﳉﻨ‪‬ﺔ ﻟﻠﺘﻤﺘ‪‬ﻊ ﺑﻨﻌﻴﻤﻬﺎ ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﻫﻮ ﺑﺈﺭﺍﺩ‪‬ﻢ ‪ ،‬ﻭﻟﺘﺴﺨﲑ ﺍﻟﻨﻌﻴﻢ ﻟﻠﺘﻤﺘ‪‬ﻊ ﺑﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳝﻠﻜﻮﻥ‬
‫) ﰲ ﺍﻵﺧﺮﺓ ( ﺍﳌﺸﻴﺌﺔ ‪..‬‬
‫‪ ..‬ﻭﺇﻋﺎﺩﺓ ﺍﳋﻠﻖ ﲟﺎﻫﻴ‪‬ﺔ ﺟﺪﻳﺪﺓ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻣﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺘﻮﻗﹼﻔﺔﹰ ﻋﻠﻰ ﻋﺎﳌﻲ ﺍﻹﻧﺲ‬
‫ﻭﺍﳉﻦ‪ .. ‬ﻓﻜﻞﱡ ﻣﺎ ﻳ‪‬ﻌﺎﺩ ﺧﻠﻘﻪ ﰲ ﺍﻵﺧﺮﺓ ﻳﻜﻮﻥ ﲟﺎﻫﻴ‪‬ﺔ ﺟﺪﻳﺪﺓ ‪ ،‬ﻭﻟﺬﻟﻚ ﻣﻬﻤـﺎ ﺣﺎﻭﻟﻨـﺎ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺎ ﺃﹸﺧﻔﻲ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﻧﻌﻴﻢ ‪ ،‬ﻻ ﻧﺴﺘﻄﻴﻊ ﺫﻟﻚ ‪ ،‬ﻷﻧ‪‬ﻪ ﳐﻠﻮﻕ‪ ‬ﻴﺌﺔ‪‬‬
‫ﲣﺘﻠﻒ ﻋﻤ‪‬ﺎ ﻧﻌﻠﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫) ‪ ] ( tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ &ûãüôãr& Ío§•è% `ÏiB Mçlm; u’Å"÷zé& !$¨B Ó§øÿtR ãNn=÷ès? Ÿxsù‬ﺍﻟﺴﺠﺪﺓ‬
‫‪[ ١٧ :‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢١٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻓﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ) ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﻣﺎﺀ ﺍﻵﺧﺮﺓ ( ﻫﻮ ﻣﺎﺀٌ ﺁﺳﻦ‪ ، ‬ﻭﻟﱭ ﺍﻟﺪﻧﻴﺎ ﻳﺘﻐﻴ‪‬ﺮ ﻃﻌﻤـﻪ ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﻟﱭ ﺍﻵﺧﺮﺓ ﻻ ﻳﺘﻐﻴ‪‬ﺮ ﻃﻌﻤﻪ ‪ ..‬ﻭﻛﻞﱡ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ‪ ‬ﰲ ﺍﻵﺧﺮﺓ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫‪..‬‬
‫‪óO©9 &ûtù©9 `ÏiB Ö•»pk÷Xr&ur 9`Å™#uä ÎŽö•xî >ä!$¨B `ÏiB Ö•»pk÷Xr& !$pkŽÏù ( tbqà)-GßJø9$# y‰Ïããr ÓÉL©9$# Ïp¨Ypgø:$# ã@sW¨B‬‬ ‫)‬
‫‪ ] ( ( ’y"|Á•B 9@|¡tã ô`ÏiB Ö•»pk÷Xr&ur tûüÎ/Ì•»¤±=Ïj9 ;o©%©! 9•÷Hs~ ô`ÏiB Ö•»pk÷Xr&ur ¼çmßJ÷èsÛ ÷Ž¨•tótGtƒ‬ﳏﻤﺪ ‪[ ١٥ :‬‬
‫ﻭﻟﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳ‪‬ﺮﺯ‪‬ﻕ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﺭﺯﻕﹴ ‪ ،‬ﳛﺴﺒﻮﻧﻪ ﳑ‪‬ﺎ ﺭ‪‬ﺯﹺﻗﹸﻮﺍ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻷﻧ‪‬ﻪ ﻣﺘﺸﺎﺑﻪ‪‬‬
‫ﰲ ﺍﻟﺸﻜﻞ ‪ ..‬ﻭﻟﻜﻨ‪‬ﻪ ﳐﺘﻠﻒ‪ ‬ﰲ ﺍﳌﺎﻫﻴ‪‬ﺔ ﻭﺍﻟﻄﻌﻢ ‪..‬‬
‫‪$ygÏFøtrB `ÏB “Ì•øgrB ;M»¨Yy_ öNçlm; ¨br& ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãYtB#uä šúïÏ%©!$# ÎŽÅe³o0ur‬‬ ‫)‬
‫‪¾ÏmÎ/ (#qè?é&ur ( ã@ö6s% `ÏB $oYø%Η①“Ï%©!$# #x‹»yd (#qä9$s% $]%ø—Íh‘ ;ot•yJrO `ÏB $pk÷]ÏB (#qè%Η①$yJ¯=à2 ( ã•»yg÷RF{$#‬‬

‫‪ ] ( ( $YgÎ7»t±tFãB‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥ :‬‬
‫‪ ..‬ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻧﻮﺍﻣﻴﺲ ﺍﻟﺪﻧﻴﺎ ﻭﻧﻮﺍﻣﻴﺲ ﺍﻻﺧﺮﺓ ﻳﻄﺎﻝ ﺣﱴ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻭﺟﻴ‪‬ـﺔ ‪،‬‬
‫ﻓﻠﻘﺎﺀ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﺑﲔ ﺃﻫـﻞ ﺍﳉﻨ‪‬ـﺔ‬
‫ﻭﺃﺯﻭﺍﺟﻬﻢ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ،‬ﺳﺘ‪‬ﺰ‪‬ﻭ‪‬ﺝ – ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ –‬
‫ﲜﺴﺪ ﻳ‪‬ﺨﻠﹶﻖ ﳍﺎ ﰲ ﺍﻵﺧﺮﺓ ‪ ] ( ôMy_Íirã— â¨qàÿ‘Z9$# #sŒÎ)ur ) :‬ﺍﻟﺘﻜﻮﻳﺮ ‪ ، [ ٧ :‬ﻭﻫﺬﺍ ﺍﳉﺴﺪ ﻟﻪ‬
‫ﻣﺎﻫﻴ‪‬ﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺟﺴﺪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﻬﻮ ﳐﻠﻮﻕ ﻭﻓﻖ ﻣﻌﻴﺎﺭﹴ ﻟﻪ ﺗﻌﻠﹼﻘﻪ ﺑﻨﺘﻴﺠﺔ ﺍﻟﻌﻤﻞ ﺍﻟﱵ ﺧﺮﺝ‬
‫‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻛﹸﻨ‪‬ﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻷﻋﻀﺎﺀ ﺍﳉﻨﺴﻴ‪‬ﺔ – ﲟﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ – ﻇﻬﺮﺕ ﻵﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﻧﺘﻴﺠﺔ ﺍﳋﻄﻴﺌﺔ ﻭﺑﻌﺪ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﻨ‪‬ﺔ ﺍﻻﺧﺘﺒـﺎﺭ ‪ ..‬ﻓﺠﺴـﺪ‪ ‬ﺁﺩﻡ‬
‫ﻭﺟﺴﺪ ﺯﻭﺟﻪ ﻗﺒﻞ ﺗﻠﻚ ﺍﳋﻄﻴﺌﺔ ﱂ ﺗﻈﻬﺮ ﻓﻴﻬﻤﺎ ﺍﻟﺴﻮﺀﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺎﻫﻴ‪‬ﺔ ﺍﳉﻨﺴـﻴ‪‬ﺔ ﻵﺩﻡ‬
‫ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﺍﳍﺒﻮﻁ ﺍﳉﺴﺪﻱ ﲣﺘﻠﻒ ﻋﻤ‪‬ﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻵﻥ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻠﺒﺸـﺮ ‪ ..‬ﻓﺎﻟﺴـﻮﺀﺓﹸ‬
 ٢١١ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺔ ﺑﲔ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻠﻘﺎﺀ ﺍﻟﺰﻭﺟﻴ‬، ‫ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﰲ ﺍﻵﺧﺮﺓ‬، ‫ﺍﻟﻈﺎﻫﺮﺓ ﻟﻺﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ‬
.. ‫ﺔ ﺍﻟﱵ ﲢﺪﺙ ﰲ ﺍﻟﺪﻧﻴﺎ‬‫ﺔ ﻭﺃﺯﻭﺍﺟﻬﻢ ﻟﻴﺲ ﺑﺎﻵﻟﻴ‬‫ﺃﻫﻞ ﺍﳉﻨ‬
‫ ﻋﻨﻪ ﰲ‬‫ ﳜﺘﻠﻒ‬، ‫ ﺑﻞ ﺇﻥﹼ ﺍﻟﺘﻤﺎﻳﺰ ﺑﲔ ﺍﻷﻧﻮﺛﺔ ﻭﺍﻟﺬﻛﻮﺭﺓ ﺍﻟﺬﻱ ﻧﻌﻠﻤﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬..
‫ ﻟـﻴﺲ‬، ‫ ﻭﻣﻔﻬﻮﻡ ﺍﻟﻄﻤﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻮﺭ ﰲ ﺍﻵﺧـﺮﺓ‬.. ‫ﺍﻵﺧﺮﺓ‬
.. ‫ﻛﻤﻔﻬﻮﻡ ﺍﻟﻠﻘﺎﺀ ﺍﳉﻨﺴﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬
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ÇÎÏÈ Ab!%y` Ÿwur óOßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 Å$ö•©Ü9$# ßNºuŽÅÇ»s% £`ÍkŽÏù ÇÎÎÈ Èb$t/Éj‹s3è? $yJä3În/u‘

$yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù ÇÎÑÈ ãb%y`ö•yJø9$#ur ßNqè%$u‹ø9$# £`æh¯Rr(x. ÇÎÐÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù

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‫ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻣـﻦ‬، ‫ﺔ‬‫ﺟﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﲝﻮﺭﹴ ﰲ ﺍﳉﻨ‬‫ﺰﻭ‬‫ﺔ ﺍﻟﺬﻳﻦ ﻳ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺄﻫﻞ ﺍﳉﻨ‬..
‫ ﻟﻴﺲ‬، ‫ﺔ ﺑﺘﻠﻚ ﺍﳊﻮﺭ‬‫ ﻓﺎﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﹼ ﺍﶈﻴﻂ ﺑﻌﺒﺎﺭﺓ ﺗﺰﻭﻳﺞ ﺃﻫﻞ ﺍﳉﻨ‬.. ‫ﺫﻛﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻧﺎﺛﻬﺎ‬
.. ‫ﺔ ﺩﻭﻥ ﺍﻹﻧﺎﺙ‬‫ﺻﺎﹰ ﺑﺎﻟﺬﻛﻮﺭ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨ‬  ‫ﺧﺎ‬
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( &ûüÏã A‘qçt¿2 Oßg»uZô_¨ry—ur ) ‫ﺔ‬‫ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﺇﻧ‬..
 ‫ ﻟﻴﺲ ﺧﺎ‬، ( ×ûüÏã î‘qãmur ) ، ( ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm ) ،
‫ﺻﺎﹰ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‬
‫ ﻭﺑﺎﻟﺘـﺎﱄ ﻓﻜـ ﹼﻞ‬، ‫ﻘﻮﻥ ﻭﺍﻟﻨﺴﺎﺀ‬‫ﺔ ﻳﺪﺧﻠﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺘ‬‫ﺎﺑﻘﲔ ﰲ ﺍﳉﻨ‬‫ﻘﲔ ﻭﺍﻟﺴ‬‫ ﻓﻤﺮﺗﺒﺔ ﺍﳌﺘ‬،
‫ﺔ ﺫﻛﻮﺭﺍﹰ ﻛﺎﻧﻮﺍ ﺃﻡ‬‫ ﺗﺘﻌﻠﹼﻖ ﺑﺄﺻﺤﺎﺏ ﻣﺮﺍﺗﺐ ﺍﳉﻨ‬، ‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﶈﻴﻄﺔ ﺑﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺎﳊﻮﺭ‬
.. ‫ﺇﻧﺎﺛﺎﹰ‬
‫ ﺇﻟﻴﻪ ﺑﺄﻥﹼ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻟﻴﺴﺖ ﺇﻧﺎﺛﺎﹰ – ﻋﻠﻰ ﻏﺮﺍﺭ ﺇﻧﺎﺙ‬‫ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‬‫ ﺻﺤ‬‫ﺆﻛﹼﺪ‬‫ﺎ ﻳ‬‫ﻤ‬‫ﻣ‬‫ ﻭ‬..
‫ ﻛﻤﺎ‬، ‫ﺔ‬‫ﺔ ﺣﺼﺮﺍﹰ ﺩﻭﻥ ﺍﻹﻧﺎﺙ ﺍﻟﺪﺍﺧﻼﺕ ﰲ ﺍﳉﻨ‬‫ﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻛﻮﺭ ﺍﳉﻨ‬‫ﺟ‬‫ﺰﻭ‬‫ﺍﻟﺪﻧﻴﺎ – ﻳ‬
، ( ‫ﻴﻨﺎﹰ‬‫ ﺣﻮﺭﺍﹰ ﻋ‬‫ﻢ‬‫ﺎﻫ‬‫ﻨ‬‫ﺟ‬‫ﻭ‬‫ﻭﺯ‬ ) : ‫ ﺫﻟﻚ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ‬‫ﺆﻛﹼﺪ‬‫ﺎ ﻳ‬‫ ﳑ‬، ‫ﻫﻢ ﺍﻟﻜﺜﲑﻭﻥ‬‫ﻳﺘﻮ‬
٣٧ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬$ygs3»oYô_¨ry— #\•sÛur $pk÷]ÏiB Ó‰÷ƒy— 4Ó|Ós% $£Jn=sù ) : ‫ﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‬‫ﺑﺼﻴﻐﺔ ﻣﺸﺎ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢١٣‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫[ ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ، ( $ygs3»oYô_¨ry— ) :‬ﻭﱂ ﻳﻘﻞ ‪ ) :‬ﺯﻭﺟﻨﺎﻙ ‪‬ﺎ ( ‪ .....‬ﻓﺎﻟﺰﻭﺍﺝ‬

‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺬﻛﻮﺭﺓ ﻭﺍﻷﻧﻮﺛﺔ ﻟﻴﺲ ﺯﻭﺍﺟﺎﹰ ﺑﺎﻵﺧﺮ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺘﻌﻠﹼﻖ ﺑﺒﺎﺀ‬
‫ﺍﻟﻮﺍﺳﻄﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ‪..‬‬
‫) ‪Oßg»uZô_¨ry—ur‬‬ ‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻨﺼ‪‬ﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﲔ ﰲ ﺳﻮﺭﰐ ﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﻄﻮﺭ ﻳﻘﻮﻝ ﺗﻌـﺎﱃ ‪:‬‬
‫‪ ، ( &ûüÏã A‘qçt¿2‬ﺃﻱ ﻳﺘﻢ‪ ‬ﺗﺰﻭﻳﺞ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺍﻟﺪﺍﺧﻠﲔ ﺇﱃ ﺍﳉﻨ‪‬ﺔ ﺑﻮﺍﺳﻄﺔ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ‪،‬‬
‫ﻓﺎﳊﻮﺭ ﺍﻟﻌﲔ – ﺇﺫﺍﹰ – ﻫﻲ ﻭﺍﺳﻄﺔ ﺯﻭﺍﺝ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺫﻛﻮﺭﺍﹰ ﻛﺎﻧﻮﺍ ﺃﻡ ﺇﻧﺎﺛﺎﹰ ‪..‬‬
‫‪ ..‬ﻫﻜﺬﺍ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ..‬ﺃﻣ‪‬ﺎ ﻣﺴﺄﻟﺔ ﺇﺳﻘﺎﻁ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﻠﻘـﺎﺀ ﺑـﲔ‬
‫ﺍﻷﺯﻭﺍﺝ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻟﻘﺎﺀ ﺍﻷﺯﻭﺍﺝ ﰲ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﺃﻥﹼ ﺍﳊﻮﺭ ﰲ ﺍﻵﺧﺮﺓ ﻫـﻦ‪ ‬ﻓﻘـﻂ‬
‫ﻟﻠﺮﺟﺎﻝ ﺍﻷﺗﻘﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻮﻝ ﺍﳉﻨ‪‬ﺔ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﺃﻥﹼ ﻟﻘﺎﺀ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﻣﻌﻬﻦ‪ ‬ﰲ ﺍﳉﻨ‪‬ﺔ‬
‫ﻛﻠﻘﺎﺀ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﺗﺼﻮ‪‬ﺭ ﺑﺸﺮﻱ ﳏﻜﻮﻡ ﺑﺘﺼﻮ‪‬ﺭﺍﺕ ﺩﻧﻴﻮﻳ‪‬ﺔ ﻻ‬
‫ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻞ ﺗﻨﺎﻗﺾ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳋﺎﺻ‪‬ـﺔ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺸﺄﻥ ‪..‬‬
‫‪ ..‬ﻓﻜﻞﱡ ﻣﺎ ﰲ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﻧﻌﻴﻢ ﻭﻟﺬﹼﺓ ﻭﻟﻘﺎﺀ ﺑﲔ ﺍﻷﺯﻭﺍﺝ ‪ ،‬ﻟﻪ ﻣﺎﻫﻴ‪‬ﺘ‪‬ﻪ ﺍﳌﺨﺘﻠﻔﺔﹸ ﻋﻦ ﻧﻌﻴﻢ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻣﻠﺬﹼﺍ‪‬ﺎ ‪ ،‬ﻛﻮﻥ ﻧﺎﻣﻮﺱ ﺍﻵﺧﺮﺓ ﳐﺘﻠﻔﺎﹰ ﻋﻦ ﻧﺎﻣﻮﺱ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﳓﻦ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﻭﺿﻤﻦ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﶈﻜﻮﻣﺔ ﺑﻨﻮﺍﻣﻴﺴﻬﺎ ‪ ،‬ﻻ ﳝﻜﻨﻨﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻧﻌﻴﻢ ﺍﳉﻨ‪‬ﺔ ﻭﻣﻠﺬﹼﺍ‪‬ﺎ‬
‫‪ ،‬ﻭﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺎﻫﻴ‪‬ﺔ ﻟﻘﺎﺀ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﻓﻴﻬﺎ ﺑﲔ ﺍﻷﺯﻭﺍﺝ ‪..‬‬
‫) ‪] ( tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ &ûãüôãr& Ío§•è% `ÏiB Mçlm; u’Å"÷zé& !$¨B Ó§øÿtR ãNn=÷ès? Ÿxsù‬‬
‫ﺍﻟﺴﺠﺪﺓ ‪[ ١٧ :‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻛﻞﱡ ﻧﻮﺍﻣﻴﺲ ﺍﻵﺧﺮﺓ ﲣﺘﻠﻒ – ﻣﻦ ﺣﻴﺚ ﺍﳌﺎﻫﻴ‪‬ﺔ – ﻋﻤ‪‬ﺎ ﻫﻲ ﻋﻠﻴﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ‪ ‬ﻃﺒﻴﻌﻲ‪ ، ‬ﻓﺎﳍﺪﻑ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳ‪‬ﻮﺟﹺﺪ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ‪ ،‬ﳜﺘﻠـﻒ‬
‫ﻋﻦ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺃﻭﺟﺪ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢١٤‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻭﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺍﻟﺘﻌﺮ‪‬ﺽ ﳌﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ ‪،‬‬
‫ﺍﻟﱵ ﳍﺎ ﺗﺄﺛﲑ‪ ‬ﰲ ﻣﺼﲑ ﺑﻌﺾ ﺍﳌﻜﻠﹼﻔﲔ ‪ ،‬ﻭﺍﻟﱵ ﻳﻨﺘﻬﻲ ﺗﺄﺛﲑﻫﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳉﻨ‪‬ـﺔ ﺃﻭ ﺇﱃ‬
‫ﺍﻟﻨﺎﺭ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﰎﹼ ﺗﺸﻮﻳﻪ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ ) ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﺜﲑﻳﻦ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻭﺻﻴﺎﺀ‬
‫ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ( ﺑﺘﺼﻮﻳﺮﻫﺎ ﻭﺳﺎﻃﺔ ﻛﻮﺳﺎﻃﺔ ﺍﻟﺒﺸﺮ ‪ ،‬ﺩﻭﻥ ﻣﻌﻴﺎﺭ ﺣﻖ‪ ‬ﺃﻭ ﻋـﺪﻝ ‪..‬‬
‫ﻓﺎﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻭﻣﻦ ﺍﳌﻘﺼ‪‬ﺮﻳﻦ ﰲ ﻋﺒﺎﺩ‪‬ﻢ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣـﻦ ﻧﺎﺷـﺮﻱ‬
‫ﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻳﺘ‪‬ﻜﻠﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﲝﺠ‪‬ﺔ ﺃﻧ‪‬ﻬﻢ ﻣ‪‬ﺴﻠﻤﻮﻥ ‪..‬‬
‫ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ) ﰲ ﻛﺘﺐ ﺍﻟﺼﺤﺎﺡ ( ﺍﻟﱵ ﺗﻨﺎﻗﺾ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬
‫ﻣﻨﺎﻗﻀﺔ ﺻﺮﳛﺔ ‪ ،‬ﺗﻌﻄﻴﻬﻢ ﺣﻴﺜﻴ‪‬ﺎﺕ ﻫﺬﺍ ﺍﻟﺘﻮﺍﻛﻞ ‪ ..‬ﻟﺬﻟﻚ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﺱ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺮﻯ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﺒﺪﺃ ﺑﻮﺿﻊ ﻣﺎ ﲢﻤﻠﻪ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﻣﻌﺎﻥ‪ ‬ﻭﺩﻻﻻﺕ ‪ ،‬ﰲ ﻣﻌﻴﺎﺭ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﻛﺨﻄﻮﺓ ﳓﻮ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻭﳓﻮ ﺗﱰﻳﻬﻬﺎ ﻋﻤ‪‬ﺎ ﺃﹸﻟﺼﻖ ‪‬ﺎ ﻣﻦ ﺍﻓﺘﺮﺍﺀٍ ﻋﻠﻰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺭﺳﻮﻟﻪ ‪.. r‬‬
‫] ‪ – [ ١‬ﺇﻥﹼ ﺍﳉﺰﻡ‪ ‬ﺑﺄﻥﹼ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻫﻲ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣ‪‬ﺘﻪ ‪ ،‬ﺍﻋﺘﻤـﺎﺩﺍﹰ‬
‫ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ – ﺣﺪﻳﺚ ) ‪: ( ٢٣٥٩‬‬
‫‪             ‬‬
‫‪ ‬‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ – ﺣﺪﻳﺚ ) ‪: ( ٤١١٤‬‬
‫‪ ‬‬
‫ﻣﺴﻨﺪ ﺃﲪﺪ – ﺣﺪﻳﺚ ) ‪: ( ١٢٧٤٥‬‬
‫‪‬‬
‫‪ ‬‬
 ٢١٥ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

: ( ٤٣٠٠ ) ‫ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ – ﺣﺪﻳﺚ‬


 
: ‫ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ‬‫] ﺃ [ – ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‬
Wxyzô‰•B Nà6ù=Åzô‰çRur öNä3Ï?$t«Íh‹y™ öNä3Ytã ö•Ïeÿs3çR çm÷Ytã tböqpk÷]è? $tB t•Í¬!$t6Ÿ2 (#qç6Ï^tFøgrB bÎ) )
[ ٣١ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$VJƒÌ•x.

y“Ì“øgs†ur (#qè=ÏHxå $yJÎ/ (#q䫯»y™r& tûïÏ%©!$# y“Ì“ôfu‹Ï9 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¬!ur )
] ( 4 zNuH©>9$# žwÎ) |·Ïmºuqxÿø9$#ur ÉOøOM}$# uŽÈµ¯»t6x. tbqç7Ï^tGøgs† tûïÏ%©!$# ÇÌÊÈ Óo_ó¡çtø:$$Î/ (#qãZ|¡ômr& tûïÏ%©!$#
[ ٣٢ – ٣١ : ‫ﺍﻟﻨﺠﻢ‬
‫ـﺎ ﺳـﻴﺌﺎﺗﻨﺎ ﺇﻥ‬‫ﻜﻔﱢﺮ ﻋﻨ‬‫ﺘﲔ – ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳ‬‫ﻨﺎ ﻧﺮﻯ – ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‬‫ﺇﻧ‬
.. ‫ ﻭﺃﻥﹼ ﺍﻟﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺑﺎﳊﺴﲎ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﺘﻨﺒﻮﻥ ﻛﺒﺎﺋﺮ ﺍﻹﰒ‬، ‫ﻨﻬﻰ ﻋﻨﻪ‬‫ﺍﺟﺘﻨﺒﻨﺎ ﻛﺒﺎﺋﺮ ﻣﺎ ﻧ‬
‫ﻱ ﺇﱃ ﻋـﺪﻡ ﺗﻜﻔـﲑ‬‫ ﻳـﺆﺩ‬، ‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺍﻟﻮﻗﻮﻉ ﰲ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻮﺑﺔ ﺍﳌﻘﺒﻮﻟﺔ‬
.. ‫ ﺍﻟﺬﻳﻦ ﺳﻴﺠﺰﻳﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ‬، ‫ ﻭﺇﱃ ﺳﺎﺣﺔ ﺍﻟﺬﻳﻦ ﺃﺳﺎﺅﻭﺍ ﲟﺎ ﻋﻤﻠﻮﺍ‬، ‫ﺍﻟﺴﻴﺌﺎﺕ‬
.. ‫ ﻣﻘﺒﻮﻟﺔ‬‫ﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﺩﻭﻥ ﺗﻮﺑﺔ‬‫ﻭﻫﺬﺍ ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣﺎﹰ ﻣﻊ ﻛﻮ‬
، ‫ ﻣﻘﺒﻮﻟﺔ‬‫ ﺇﻥ ﻣﺎﺗﻮﺍ ﺩﻭﻥ ﺗﻮﺑﺔ‬، ‫ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻣﺮﺗﻜﱯ ﺍﻟﻜﺒﺎﺋﺮ‬‫ﺒﻴ‬‫] ﺏ [ – ﻳ‬
‫ـﺪﻳﻦ ﺃﻡ‬‫ ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻮﺣ‬، ‫ﻢ‬‫ ﻓﺴﻴﺨﻠﺪﻭﻥ ﰲ ﺟﻬﻨ‬، ‫ﻢ‬‫ﻢ ﻋﻠﻰ ﺣﺴﻨﺎ‬‫ﻭﺭﺟﺤﺖ ﺳﻴﺂ‬
.. ‫ ﺃﻡ ﻣﻦ ﻏﲑﻫﻢ‬r ‫ﺪ‬‫ﺔ ﳏﻤ‬‫ ﻭﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻣ‬، ‫ﺪﻳﻦ‬‫ﻣﻦ ﻏﲑ ﺍﳌﻮﺣ‬
ß`»sÜø‹¤±9$# çmäܬ6y‚tFtƒ ”Ï%©!$# ãPqà)tƒ $yJx. žwÎ) tbqãBqà)tƒ Ÿw (#4qt/Ìh•9$# tbqè=à2ù'tƒ šúïÏ%©!$# )

4 (#4qt/Ìh•9$# tP§•ymur yìø‹t7ø9$# ª!$# ¨@ymr&ur 3 (#4qt/Ìh•9$# ã@÷WÏB ßìø‹t7ø9$# $yJ¯RÎ) (#þqä9$s% öNßg¯Rr'Î/ y7Ï9ºsŒ 4 Äb§yJø9$# z`ÏB

yŠ$tã ïÆtBur ( «!$# ’n<Î) ÿ¼çnã•øBr&ur y#n=y™ $tB ¼ã&s#sù 4‘ygtFR$$sù ¾ÏmÎn/§‘ `ÏiB ×psàÏãöqtB ¼çnuä!%y` `yJsù

[ ٢٧٥ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcrà$Î#»yz $pkŽÏù öNèd ( Í‘$¨Z9$# Ü=»ysô¹r& y7Í´¯»s9'ré'sù

 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢١٦‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪¼ã&s!ur $yg‹Ïù #V$Î#»yz #·‘$tR ã&ù#Åzô‰ãƒ ¼çnyŠr߉ãn £‰yètGtƒur ¼ã&s!qß™u‘ur ©!$# ÄÈ÷ètƒ ÆtBur‬‬ ‫)‬
‫‪ ] ( ÑúüÎg•B ÑU#x‹tã‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٤ :‬‬

‫) ‪¼çmuZyès9ur Ïmø‹n=tã ª!$# |=ÅÒxîur $pkŽÏù #V$Î#»yz ÞO¨Yygy_ ¼çnät!#t“yfsù #Y‰ÏdJyètG•B $YYÏB÷sãB ö@çFø)tƒ `tBur‬‬

‫‪ ] ( $VJŠÏàtã $¹/#x‹tã ¼çms9 £‰tãr&ur‬ﺍﻟﻨﺴﺎﺀ ‪[ ٩٣ :‬‬

‫‪ô‰Ågs† Ÿwur ¾ÏmÎ/ t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB 3 É=»tGÅ6ø9$# È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9‬‬ ‫)‬
‫‪ ] ( #ZŽ•ÅÁtR Ÿwur $wŠÏ9ur «!$# Èbrߊ `ÏB ¼çms9‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢٣ :‬‬

‫‪ô`ÏB «!$# z`ÏiB Mçlm; $¨B ( ×'©!ÏŒ öNßgà)ydö•s?ur $ygÎ=÷WÏJÎ/ ¥pt¤ÍhŠy™ âä!#t“y_ ÏN$t«ÍhŠ¡¡9$# (#qç7|¡x. z`ƒÏ%©!$#ur‬‬ ‫)‬
‫‪öNèd ( Í‘$¨Z9$# Ü=»ptõ¾r& y7Í´¯»s9'ré& 4 $¸JÎ=ôàãB È@ø‹©9$# z`ÏiB $YèsÜÏ% óOßgèdqã_ãr ôMuŠÏ±øîé& !$yJ¯Rr(x. ( 5OϹ%tæ‬‬

‫‪ ] ( tbrà$Î#»yz $pkŽÏù‬ﻳﻮﻧﺲ ‪[ ٢٧ :‬‬

‫‪ ..‬ﺇﻥﹼ ﺁﻛﻠﻲ ﺍﻟﺮﺑﺎ ﻫﻢ ﻣﻦ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ﻭﻣﻦ ﻏﲑ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ‪ ،‬ﻭﻣﻦ ﺃﺗﺒﺎﻉ ﲨﻴﻊ ﺍﻟﺪﻳﺎﻧﺎﺕ‬
‫‪ ..‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﺼﻮﻥ ﺍﷲَ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﹶﻪ ﻛﺜﲑ‪ ‬ﻣﻨﻬﻢ ﻣﺴﻠﻤﻮﻥ ‪ ..‬ﻭﻗﺎﺗﻠﻮﺍ ﺍﳌﺆﻣﻨﲔ ﻣﻮﺟـﻮﺩﻭﻥ‬
‫ﰲ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﻣﻠﻲ ﺍﻟﺴﻮﺀ ‪ ،‬ﻭﻟﻜﻞﹼ ﺍﻟﻜﺒﺎﺋﺮ ‪..‬‬
‫‪ ..‬ﻫﺆﻻﺀ ﲨﻴﻌﺎﹰ ﺇﻥ ﻣﺎﺗﻮﺍ ﺩﻭﻥ ﺗﻮﺑﺔ‪ ‬ﻣﻘﺒﻮﻟﺔ‪ ، ‬ﻭﺭﺟﺤﺖ ﺳﻴﺂ‪‬ﻢ ﻋﻠـﻰ ﺣﺴـﻨﺎ‪‬ﻢ ‪،‬‬
‫ﺳﻴﺨﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ ‪ ..‬ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﻥ ﺗﺘﻢ‪ ‬ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﳌﺮﺗﻜﱯ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ ..‬ﺇﻥﹼ ﺗﺄﻭﻳﻞ ﻣﺎ ﻧ‪‬ﺴﺐ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪]] r‬‬
‫‪ ، [[‬ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺳﻴﻨﺎﻟﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻢ ﻣﻦ ﺃﻣ‪‬ﺔ ﳏﻤ‪‬ﺪ ‪ ، r‬ﺍﳌﻠﺘﺰﻣﲔ ﲟﻨـﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ‪ ‬ﻛﺬﻟﻚ ‪ ،‬ﻛﻴﻒ ﻳﻘﻮﻡ ﻫﺆﻻﺀ ﺑﺎﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻳﺒـﻴ‪‬ﻦ ﻟﻨـﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗ‪‬ﻜﻔﱠﺮ ؟!!! ‪ ..‬ﻓﺎﳌﻠﺘﺰﻡ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ‬
‫ﻳﻌﻤﻞ ﺍﻟﻜﺒﺎﺋﺮ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢١٧‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫] ﺝ [ – ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) &‪( Í‘$¨Z9$# ’Îû `tB ä‹É)Zè? |MRr'sùr& É>#x‹yèø9$# èpyJÎ=x. Ïmø‹n=tã ¨,ym ô`yJsùr‬‬
‫] ﺍﻟﺰﻣﺮ ‪ ، [ ١٩ :‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﻟﺬﻳﻦ ﺣﻘﹼﺖ ﻋﻠﻴﻬﻢ ﻛﻠﻤﺔ ﺍﻟﻌﺬﺍﺏ – ﻭﻣﻨﻬﻢ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻫـﻞ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ – ﻣﻮﺣ‪‬ﺪﻳﻦ ﻛﺎﻧﻮﺍ ﺃﻡ ﻏﲑ ﻣﻮﺣ‪‬ﺪﻳﻦ ‪ ،‬ﻻ ﻳ‪‬ﻨﻘﺬﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌـﺬﺍﺏ‬
‫ﺣﱴ ﺍﻟﺮﺳﻮﻝ ‪.. r‬‬
‫] ﺩ [ – ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ] ( 9‘$|ÁRr& ô`ÏB tûüÏJÎ=»©à=Ï9 $tBur ) ..‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ١٩٢ :‬ﻭﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ‪ ] ( äí$sÜム8ì‹Ïÿx© Ÿwur 5OŠÏHxq ô`ÏB tûüÏJÎ=»©à=Ï9 $tB ) ..‬ﻏﺎﻓﺮ ‪ ، [ ١٨ :‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ‬
‫ﺍﻟﻈﺎﳌﲔ ﻣﺎ ﳍﻢ ﻣﻦ ﺃﻧﺼﺎﺭﹴ ‪ ،‬ﻭﻻ ﺷﻔﻴﻊ ﻳ‪‬ﻄﺎﻉ ‪ ..‬ﻭﻣﻌﻠﻮﻡ‪ ‬ﺃﻥﹼ ﺍﻟﻈﺎﱂ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ‬
‫‪ ،‬ﻭﻣﻦ ﺃﻱ‪ ‬ﺃﻣ‪‬ﺔ‪ ، ‬ﻭﻣﻦ ﺃﺗﺒﺎﻉ ﺃﻱ‪ ‬ﺩﻳﻦ ‪..‬‬
‫] ﻫـ [ – ﻣﺎ ﻧ‪‬ﺴﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ ، r‬ﻣﻦ ﺃﻥﹼ ﺷﻔﺎﻋﺘﻪ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣ‪‬ﺘﻪ –‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻳﺮﺩ‪‬ﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻓﻘﻴﺎﻡ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻜﺒﺎﺋﺮ ﻳ‪‬ﻮﺟﺐ ﻋﻠﻴﻬﻢ ﻋﻘﻮﺑـ ﹰﺔ‬
‫ﺃﻛﱪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﺘﺮﺗ‪‬ﺒﺔ ﻋﻠﻰ ﻏﲑﻫﻢ ﰲ ﺣﺎﻝ ﻗﻴﺎﻡ ﻏﲑﻫﻢ ‪‬ﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﺫﺍ‪‬ـﺎ ‪ ..‬ﻓﺎﻟـﺬﻱ‬
‫ﻳﻌﺼﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻋﻠﻢﹴ ﲝﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻭﲝﻘﻴﻘﺔ ﻋﻘﻮﺑﺘﻬﺎ ‪ ،‬ﻋﻘﻮﺑﺘﻪ ﺃﻛﱪ ﳑ‪‬ﻦ ﻳﻌﺼﻴﻪ‬
‫ﻋﻦ ﻏﲑ ﻋﻠﻢ ‪..‬‬
‫‪ ..‬ﻭﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻋﻘﻮﺑﺔ ﺍﻟﻨﱯ‪ – r ‬ﻓﻴﻤﺎ ﻟﻮ ﰎﹼ ﻭﻗﻮﻉ ﺍﳋﻄـﺄ – ﻫـﻲ‬
‫ﺿﻌﻒ ﻏﲑﻩ ﻣﻦ ﻋﺎﻣ‪‬ﺔ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻷﻧ‪‬ﻪ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻨﻬﺞ ‪..‬‬
‫‪š•»oYø%sŒ`{ #]ŒÎ) ÇÐÍÈ ¸xŠÎ=s% $\«ø‹x© óOÎgøŠs9Î) ß`Ÿ2ö•s? £N‰Ï. ô‰s)s9 y7»oY÷G¬;rO br& Iwöqs9ur‬‬ ‫)‬
‫‪ ] ( #ZŽ•ÅÁtR $uZøŠn=tã y7s9 ߉ÅgrB Ÿw §NèO ÏN$yJyJø9$# y#÷èÅÊur Ío4quŠysø9$# y#÷èÅÊ‬ﺍﻹﺳﺮﺍﺀ ‪[ ٧٥ – ٧٤ :‬‬
‫ﻭﻋﻘﻮﺑﺔ ﻧﺴﺎﺋﻪ – ﻓﻴﻤﺎ ﻟﻮ ﰎﹼ ﻭﻗﻮﻉ ﺍﳋﻄﺄ – ﻫﻲ ﺿﻌﻒ ﻏﲑﻫﻦ ﻣﻦ ﻧﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪،‬‬
‫ﻛﻮ‪‬ﻦ‪ ‬ﺃﻗﺮﺏ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺑﻴﺖ ﺍﻟﻨﺒﻮ‪‬ﺓ ‪..‬‬
‫‪4 Èû÷üxÿ÷èÅÊ Ü>#x‹yèø9$# $ygs9 ô#y軟Òム7poYÉi•t6•B 7pt±Ås»xÿÎ/ £`ä3ZÏB ÏNù'tƒ `tB ÄcÓÉ<¨Z9$# uä!$|¡ÏY»tƒ‬‬ ‫)‬
‫‪ ] ( #ZŽ•Å¡o„ «!$# ’n?tã y7Ï9ºsŒ šc%x.ur‬ﺍﻷﺣﺰﺍﺏ ‪[ ٣٠ :‬‬
 ٢١٨ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

– ‫ ﻋﻘﻮﺑﺘـﻬﻢ‬.. ‫ﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻣﺎﺋﺪﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬‫ﺰ‬‫ﻨ‬‫ﻮﻥ ﺍﻟﺬﻳﻦ ﻃﻠﺒﻮﺍ ﺃﻥ ﻳ‬‫ﻭﺍﳊﻮﺍﺭﻳ‬

‫ﺎ ﻫﻲ ﻋﻠﻴﻪ ﻗﺒـﻞ‬‫ﻓﻴﻤﺎ ﻟﻮ ﻛﻔﺮﻭﺍ ﺑﻌﺪ ﺭﺅﻳﺘﻬﻢ ﳍﺬﺍ ﺍﻟﱪﻫﺎﻥ ﺍﻹﳍﻲ – ﺳﺘﺼﺒﺢ ﺃﻛﱪ ﺑﻜﺜﲑ ﳑ‬
.. ‫ﺭﺅﻳﺘﻬﻢ ﻟﻠﱪﻫﺎﻥ ﺍﻟﺬﻱ ﻃﻠﺒﻮﻩ‬
Hw $\/#x‹tã ¼çmç/Éj‹tãé& þ’ÎoTÎ*sù öNä3ZÏB ߉÷èt/ ö•àÿõ3tƒ `yJsù ( öNä3ø‹n=tæ $ygä9Íi”t\ãB ’ÎoTÎ) ª!$# tA$s% )
[ ١١٥ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tûüÏJn=»yèø9$# z`ÏiB #Y‰tnr& ÿ¼çmç/Éj‹tãé&
– ‫ﺐ ﻋﻠﻴﻬﻢ ﻋﻘﻮﺑﺔﹰ‬‫ﺮﺗ‬‫ ﻳ‬، ‫ﻢ ﺍﻟﺪﻧﻴﺎ‬‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﺭﺗﻜﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻜﺒﺎﺋﺮ ﰲ ﺣﻴﺎ‬
‫ﻬﻢ‬‫ ﻷﻧ‬، ‫ﺎ‬‫ﻓﻴﻤﺎ ﻟﻮ ﱂ ﻳﺘﻮﺑﻮﺍ ﺗﻮﺑﺔﹰ ﻣﻘﺒﻮﻟﺔ – ﺃﻛﱪ ﻣﻦ ﻏﲑﻫﻢ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﺫﺍ‬
‫ ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺷﻔﺎﻋﺔ ﳍﺬﻩ‬.. ‫ﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺻﻴﺎﻏﺔ ﺍﳊﺪﻳﺚ‬‫ ﻭﻫﺬﺍ ﻳ‬.. ‫ﺃﻛﺜﺮ ﻋﻠﻤﺎﹰ ﺑﺎﳊﻘﻴﻘﺔ‬
.. ‫ﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﻳﻌﻠﻤﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‬‫ ﻷﻧ‬، ‫ ﻓﻐﲑ ﺍﳌﺴﻠﻤﲔ ﺃﻗﺮﺏ ﺇﻟﻴﻬﺎ‬، ‫ﺍﻟﻜﺒﺎﺋﺮ‬
‫ ﻳﺘﻨﺎﻗﺾ ﻣﻊ‬، ‫ﺘﻪ‬‫ ﻣﻦ ﺃﻥﹼ ﺷﻔﺎﻋﺘﻪ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣ‬r ‫ﺴﺐ ﺇﱃ ﺍﻟﻨﱯ‬‫] ﻭ [ – ﻣﺎ ﻧ‬
.. ‫ ﺷﻴﺌﺎﹰ‬r ‫ ﻻ ﳝﻠﻚ ﳍﺎ ﺍﻟﻨﱯ‬، r ‫ﺪ‬‫ﻪ ﺣﱴ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤ‬‫ ﺃﹸﺧﺮﻯ ﺗﺆﻛﱢﺪ ﺃﻧ‬‫ﺭﻭﺍﻳﺎﺕ‬
: ( ٢٥٤٨ ) ‫ ﺣﺪﻳﺚ‬- ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‬

( šúüÎ/t•ø%F{$# y7s?uŽ•Ï±tã ö‘É‹Rr&ur)



 
: ( ٣٠٤ ) ‫ ﺣﺪﻳﺚ‬- ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
 ( šúüÎ/t•ø%F{$# y7s?uŽ•Ï±tã ö‘É‹Rr&ur) 

 
 ٢١٩ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ [ – ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﹸﱪﻯ – ﺍﻟﺘﺎﱄ – ﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘـﺮﺁﻥ‬٢ ]

.. ‫ﺍﻟﻜﺮﱘ‬
: ( ٦٩٥٦ ) ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ – ﺣﺪﻳﺚ‬


  
 



 
 



 

  
 

 
 


   
 



  
 
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫] ﺃ [ – ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬

‫‪ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur‬‬ ‫)‬
‫‪ ] ( tbrã•|ÁZムöNèd Ÿwur ×Aô‰tã $pk÷]ÏB‬ﺍﻟﺒﻘﺮﺓ ‪[ ٤٨ :‬‬

‫‪$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur‬‬ ‫)‬
‫©‪ ] ( tbrçŽ|ÇZムöNèd Ÿwur ×pyè»xÿx‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٢٣ :‬‬

‫‪Ÿwur ÏmŠÏù ÓìøŠt/ žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiB Nä3»oYø%y—u‘ $£JÏB (#qà)ÏÿRr& (#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬‬ ‫)‬
‫‪ ] ( tbqãKÎ=»©à9$# ãNèd tbrã•Ïÿ»s3ø9$#ur 3 ×pyè»xÿx© Ÿwur ×'©#äz‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٤ :‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ – ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﻛﻴﻒ ﺗ‪‬ﻨﻔﻰ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﻣﻘﺪ‪‬ﻣﺎﺗ‪‬ﻬﺎ ﰲ‬
‫ﺍﻵﺧﺮﺓ ‪ ،‬ﺑﺄﻗﻮﻯ ﺻﻴﻎ ﺍﻟﻨﻔﻲ ‪ .....‬ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﻣﻘﺪ‪‬ﻣﺎﺗ‪‬ﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﻭﺟﻮﺩ ﳍﺎ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺮﺿﺎﻩ ‪ ،‬ﻭﺑﺎﺗ‪‬ﺨﺎﺫ ﺍﻟﻌﻬﺪ‬
‫ﻋﻨﺪﻩ ‪ ،‬ﻭﺑﺸﻬﺎﺩﺓ ﺍﳊﻖ‪ ، ‬ﻓﻬﻲ ﺗﺼﻮ‪‬ﺭ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃ ﻣﻘﺪ‪‬ﻣﺎﺗ‪‬ﻬﺎ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻛﻤـﺎ‬
‫ﺳﻨﺮﻯ ﻻﺣﻘﺎﹰ ‪ ،‬ﻭﺗﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﺗﻌﻮﺩ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﺃﻧ‪‬ﻪ ﻻ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻧﻔﺲ‪ ‬ﺗﺴـﺘﻄﻴﻊ‬
‫ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﺎﺏ ﻋﻦ ﻧﻔﺲﹴ ﺃﹸﺧﺮﻯ ‪ ،‬ﻓﻠﻮ ﺍﺳﺘﻄﺎﻋﺖ ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﺎﺏ ﻋـﻦ ﻧﻔـﺲﹴ ﺃﹸﺧـﺮﻯ‬
‫ﻟﻜﺎﻧﺖ ﻗﺪ ﺃﺟﺰﺕ ﻋﻨﻬﺎ ﺷﻴﺌﺎﹰ ‪ ،‬ﻭﻟﻜﺎﻧﺖ ﻗﺪ ﻧﺼﺮ‪‬ﺎ ﻭﺷﻔﻌﺖ ﳍﺎ ‪ ،‬ﻭﻟﻜﺎﻥ ﰲ ﺍﻵﺧﺮﺓ ﻭﺟﻪ‪‬‬
‫ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﻣﻘﺪ‪‬ﻣﺎﺗ‪‬ﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﲤﺎﻣﺎﹰ ﻣـﻊ ﺻـﻴﺎﻏﺔ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫] ﺏ [ – ﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻌﻤﻞ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( tbqè=yJ÷ès? óOçGYä. $yJÎ/ $ydqßJçGøOÍ‘ré& èp¨Yyfø9$# ãNä3ù=Ï? br& (#ÿrߊqçRur‬ﺍﻷﻋﺮﺍﻑ ‪[ ٤٣ :‬‬

‫) ‪ ] ( tbqè=yJ÷ès? óOçFYä. $yJÎ/ sp¨Yyfø9$# (#qè=äz÷Š$#‬ﺍﻟﻨﺤﻞ ‪[ ٣٢ :‬‬

‫) ‪ ] ( šcqè=yJ÷ès? óOçFZä. $yJÎ/ $ydqßJçGøOÍ‘ré& ûÓÉL©9$# èp¨Ypgø:$# y7ù=Ï?ur‬ﺍﻟﺰﺧﺮﻑ ‪[ ٧٢ :‬‬

 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢١‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪ ] ( tbqè=yJ÷ès? óOçFZä. $yJÎ/ $O«ÿ‹ÏZyd (#qç/uŽõ°$#ur (#qè=ä.‬ﺍﻟﻄﻮﺭ ‪[ ١٩ :‬‬

‫) ‪ ] ( Ïpu‹Ï9$sƒø:$# ÏQ$-ƒF{$# †Îû óOçFøÿn=ó™r& !$yJÎ/ $O«ÿ‹ÏYyd (#qç/uŽõ°$#ur (#qè=ä.‬ﺍﳊﺎﻗﺔ ‪[ ٢٤ :‬‬

‫) ‪ ] ( tbqè=yJ÷ès? óOçFZä. $yJÎ/ $O«ÿŠÏZyd (#qç/uŽõ°$#ur (#qè=ä.‬ﺍﳌﺮﺳﻼﺕ ‪[ ٤٣ :‬‬

‫‪ ..‬ﻓﻠﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﹼ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ﺳﻴﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺎﻟﺸـﻔﺎﻋﺔ ‪ ،‬ﻋﻠـﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻘﺼﲑﻫﻢ ﺑﺎﻟﻌﻤﻞ ‪ ..‬ﻓﻜﻴﻒ ﺳﻴﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ﺔ ﺑﻼ ﻋﻤﻞ ؟ !!!!!!! ‪..‬‬
‫] ﺝ [ – ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫‪¾ÏmÎ/ tbqãZÏB÷sãƒur öNÍkÍh5u‘ ωôJpt¿2 tbqßsÎm7|¡ç„ ¼çms9öqym ô`tBur z¸ö•yèø9$# tbqè=ÏJøts† tûïÏ%©!$#‬‬ ‫)‬
‫‪(#qç/$s? tûïÏ%©#Ï9 ö•Ïÿøî$$sù $VJù=Ïãur ZpyJôm§‘ &äóÓx« ¨@à2 |M÷èÅ™ur $uZ-/u‘ (#qãZtB#uä tûïÏ%©#Ï9 tbrã•ÏÿøótGó¡o„ur‬‬

‫‪ ] ( ËLìÅspgø:$# z>#x‹tã öNÎgÏ%ur y7n=‹Î6y™ (#qãèt7¨?$#ur‬ﻏﺎﻓﺮ ‪[ ٧ :‬‬

‫‪ ..‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﻏﻔﺮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ – ﻭﻭﻗﺎﻳﺔ ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ – ﻳﻨﺎﻟﻪ ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﳌﺘ‪‬ﺒﻌـﻮﻥ‬
‫ﻟﺴﺒﻴﻞ ﺍﷲ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻐﲑ ﺍﻟﺘﺎﺋﺐ ﻭﻏﲑ ﺍﳌﺘ‪‬ﺒﻊ ﻟﺴﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﻳﻨﺎﻝ ﻫﺬﺍ ﺍﻟﻐﻔﺮﺍﻥ ‪ ،‬ﻭﻻ‬
‫ﻳﻨﺎﻝ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻦ ﺗﻨﻔﻌﻪ ﺍﻟﺸﻔﺎﻋﺔ ) ﺍﻟﱵ ﺗﺒﺪﺃ ﻣﻘﺪ‪‬ﻣﺎﺗ‪‬ﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ( ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ‪..‬‬
‫] ﺩ [ – ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔﹸ ﳐﺼﻮﺻﺔﹰ ﻟﻨﻮﻉﹴ ﻣﻦ ﺍﻟﺒﺸﺮ ﺩﻭﻥ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﺃﻭ ﻟﺪﻳﻦﹴ‬
‫ﳏﺪ‪‬ﺩ‪ ‬ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ‪ ،‬ﺃﻭ ﳌﺬﻫﺐﹴ ﳏﺪ‪‬ﺩ‪ .. ‬ﻓﺈﻧ‪‬ﻬﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻇﻠﻢ‪ ‬ﳍـﺆﻻﺀ‬
‫ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻷﻧ‪‬ﻬﺎ – ﺣﲔ ﺫﻟﻚ – ﺩﻭﻥ ﻣﻌﻴﺎﺭ ﺣﻖ‪ ‬ﻳﺮﺗﺒﻂ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ‪ ..‬ﻭﺇﻥ ﻛﺎﻧـﺖ‬
‫ﻭﻓﻖ ﻣﻌﻴﺎﺭﹺ ﺇﳝﺎﻥ‪ ‬ﻭﻋﻤﻞﹴ ﻳﺸﻤﻞ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ) ﻭﻫﻲ ﻛﺬﻟﻚ ( ‪ ،‬ﻓﻼ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ‬
‫ﻣﻦ ﲨﻠﺔ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﻳ‪‬ﺤﺎﺳﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺸﺮ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻗﺒﻞ ﺩﺧﻮﳍﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﺃﻭ ﺇﱃ ﺍﳉﻨ‪‬ﺔ‬
‫‪ ..‬ﻭﺣﲔ ﺫﻟﻚ ﻓﺈﻥﹼ ﻣﻔﻬﻮﻡ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺎﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺮﻭﻳﻬﺎ ﺍﻷﺣﺎﺩﻳﺚ – ﻛﻤـﺎ ﺭﺃﻳﻨـﺎ – ﻻ‬
‫ﻣﻌﲎ ﳍﺎ ‪..‬‬
‫] ﻫـ [ – ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪‬ﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﻳﺘﻨﺎﻗﺾ ﻣﺎ ﺑﲔ ﺑﺪﺍﻳﺘﻪ ﻭ‪‬ﺎﻳﺘﻪ ‪ ،‬ﻓﻔﻲ ﺑﺪﺍﻳﺘـﻪ‬
‫ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﱃ ﺁﺩﻡ ﻭﺑﻌﺾ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬
 ٢٢٢ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

 ]] : ‫ﺔ ﻭﺇﱃ ﺍﻟﻨﺎﺭ‬‫ﺇﱃ ﺍﳉﻨ‬

‫ ﻣﻊ‬، ‫ﺘﻪ‬‫ ﺇﻻﹼ ﺃﹸﻣ‬r ‫ ﻭﰲ ﺩﺍﺧﻞ ﺍﳊﺪﻳﺚ ﻻ ﻳﺬﻛﺮ ﺍﻟﺮﺳﻮﻝ‬.. [[ 
]] : ‫ﺘـﻪ‬‫ﻢ ﻭﻟﻴﺲ ﻓﻘﻂ ﺃﻣ‬‫ﺍﻟﻌﻠﻢ ﺃﻥﹼ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺇﻟﻴﻪ ﻟﻴﺸﻔﻊ ﳍﻢ ﻫﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﳐﺘﻠﻒ ﺃﺩﻳﺎ‬

– ‫ ﺍﻟﺪﺧﻮﻝ‬‫ﻪ ﱂ ﻳﺘﻢ‬‫ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧ‬، ‫ ﳍﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‬‫ ﺍﳌﺸﻔﻮﻉ‬r ‫ﺨﺮﹺﺝ ﺍﻟﺮﺳﻮﻝ‬‫ ﻭﻳ‬.. [[ 

  ]] : ‫ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ – ﺇﱃ ﺍﻟﻨﺎﺭ‬

 
  
..[[
‫ﺔ‬‫ ( ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬#YŠqßJøt¤C $YB$s)tB ) : ‫ﺔ‬‫ [ – ﺇﻥﹼ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬٣ ]
] ( #YŠqßJøt¤C $YB$s)tB y7•/u‘ y7sWyèö7tƒ br& #Ó|¤tã y7©9 \'s#Ïù$tR ¾ÏmÎ/ ô‰¤fygtFsù È@ø‹©9$# z`ÏBur ) : ‫ﺍﻟﺘﺎﻟﻴﺔ‬
‫ ﻭﺫﻟﻚ ﺍﻋﺘﻤﺎﺩﹰﺍ‬، ‫ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬r ‫ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﹸﱪﻯ ﻟﻠﺮﺳﻮﻝ‬، [ ٧٩ : ‫ﺍﻹﺳﺮﺍﺀ‬
‫ﺔ ﳍﺬﻩ‬‫ﺴﻌﻔﻪ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‬‫ ﻫﺬﺍ ﺍﳉﺰﻡ ﻻ ﺗ‬.. ‫ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ‬
.. ‫ﺔ‬‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
: ( ٤٣٤٩ ) ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ – ﺣﺪﻳﺚ‬
……

  
: ( ٣٠٦٢ ) ‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ – ﺣﺪﻳﺚ‬
……
  ( #YŠqßJøt¤C $YB$s)tB y7•/u‘ y7sWyèö7tƒ br& #Ó|¤tã )
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢٣‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﺇﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻭﺍﻟﱵ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﺇﻻﹼ ﺍﻟﺮﺳﻮﻝ ‪ – r‬ﻛﻤـﺎ‬
‫ﺭﺃﻳﻨﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ) ‪ – ( ٦٩٥٦‬ﻫﻲ ﻣﺴﺄﻟﺔ ﻣﻌﻠﻮﻣﺔ ﻭﻣﻌﺮﻭﻓﺔ ﻭﻭﺣﻴﺪﺓ ‪،‬‬
‫ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺇﻻﹼ ﺷﺨﺺ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻫﻮ ﺍﻟﻨﱯ‪ ‬ﳏﻤ‪‬ﺪ ‪ ، r‬ﻭﺑﺎﻟﺘﺎﱄ ﻫـﻲ ﻟﻴﺴـﺖ ﻧﻜـﺮﺓﹰ ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﻣ‪‬ﺮ‪‬ﺗﺒﺔﹰ ﻣﺎ ﻣﻦ ﳎﻤﻮﻋﺔ ﻣﺮﺍﺗﺐ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻗﻴﻞ ﺇﻧ‪‬ﻬﺎ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( #YŠqßJøt¤C $YB$s)tB‬ﻓﻴﻬﺎ ‪ ،‬ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ ‪ ،‬ﻭﱂ ﺗﺄﺕ ﺑﺼﻴﻐﺔ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﳌﻮﺻﻮﻓﺔ ‪ ..‬ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﹸﱪﻯ – ﺣﺴﺐ ﻣﺎ ﺗﻘﻮﻝ ﺍﻟﺮﻭﺍﻳﺎﺕ – ﺗ‪‬ﻨﺎﺳﺒﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ ) ﻋ‪‬ﺴ‪‬ﻰ‬
‫ﺃﹶﻥﹾ ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺜﹶﻚ‪ ‬ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﺍﳌﹶﻘﹶﺎﻡ‪ ‬ﺍﳌﹶﺤ‪‬ﻤ‪‬ﻮﺩ‪.. ( ‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ‪ ..‬ﺣﱴ ﺍﻟﺬﻳﻦ ﺻﺎﻏﻮﺍ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ] ﺍﳊﺪﻳﺚ ‪) :‬‬
‫‪ ( ٤٣٤٩‬ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ [ ‪ ،‬ﻭﻧﺴﺒﻮﻫﺎ ﺇﱃ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ]]‪ [[ ‬ﰲ ﺍﳊـﺪﻳﺚ‬
‫ﺍﳌﺬﻛﻮﺭ ‪ ،‬ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( #YŠqßJøt¤C $YB$s)tB‬ﺗ‪‬ﺼﻮ‪‬ﺭ ﺩﺭﺟﺔ ﺑﻌﺜﻪ ‪ ، r‬ﺍﳌﺮﺗﺒﻄﺔ ﲟﻘﺪﺍﺭ‬
‫) ‪$YB$s)tB y7•/u‘ y7sWyèö7tƒ br& #Ó|¤tã y7©9 \'s#Ïù$tR ¾ÏmÎ/ ô‰¤fygtFsù È@ø‹©9$# z`ÏBur‬‬ ‫ﲰﻮ‪ ‬ﺩﺭﺟﺔ ‪‬ﺠ‪‬ﺪﻩ ‪:‬‬
‫‪.. ( #YŠqßJøt¤C‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( #YŠqßJøt¤C $YB$s)tB‬ﺗﻌﲏ ﺑﻌﺜـﻪ ‪r‬‬
‫ﻣﻘﺎﻣﺎﹰ ﳏﺪ‪‬ﺩﺍﹰ ‪ ،‬ﻻ ﺛﺎﱐ ﻟﻪ ‪ ،‬ﻫﻮ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﹸﱪﻯ ﻟﻠﺒﺸﺮ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻭﺍﺭﺩ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺍﻵﻥ ‪ ..‬ﻣﺎ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ؟ ‪..‬‬
‫‪ ..‬ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺸﻔﺎﻋﺔ ﻫﻮ ﺍﳉﺬﺭ ‪ ) :‬ﺵ ‪ ،‬ﻑ ‪ ،‬ﻉ ( ‪ ..‬ﻭﺩﻻﻻﺗﻪ ﺗﺪﻭﺭ ﺿـﻤﻦ‬
‫ﺇﻃﺎﺭ ﺧﻼﻑ ﺍﻟﻮﺗﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﺰﻭﺝ ‪ ..‬ﻭﺍﻟﺸﻔﺎﻋﺔ – ﻛﻤـﺎ ﺗ‪‬ﺴـﺘﻨﺒﻂ ﻣـﻦ‬
‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺵ ‪ ،‬ﻑ ‪ ،‬ﻉ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻫﻲ ﺍﳌﺰﺍﻭﺟﺔ ﺑﲔ ﺍﳌﹸـﺮﺍﺩ ﻭﺑـﲔ‬
‫ﻃﻠﺐﹺ ﲢﻘﻴﻘﻪ ‪ ..‬ﺃﻱ ﻫﻲ ‪ :‬ﻃﻠﺐ ﺍﻟﺸﺎﻓ‪‬ﻊ ﺑﺘﺤﻘﻴﻖ ﻣ‪‬ﺮﺍﺩ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢٤‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻹﺭﺍﺩﺓ ﺗﺘﺤﻮ‪‬ﻝ ﺇﱃ ﻣﺸﻴﺌﺔ ) ﻭﺍﻗﻊﹴ ﻣﻠﻤﻮﺱ ( ﺑﺎﻟﻌﻤـﻞ ‪ ،‬ﻭﺑﺎﻷﺧـﺬ‬
‫ﺑﺎﻷﺳﺒﺎﺏ ‪ ،‬ﺃﻱ ﺑﺎﳌﺰﺍﻭﺟﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻤﻞ ‪ ..‬ﺃﻣ‪‬ﺎ ﺣﻴﻨﻤﺎ ﻳ‪‬ﻔﻘﹶـﺪ ﺍﻟﻌﻤـﻞ ‪ ،‬ﻭﻻ ﻳ‪‬ﺆﺧ‪‬ـﺬ‬
‫ﺑﺄﺳﺒﺎﺏ ﲢﻘﻴﻖ ﺍﳌﹸﺮﺍﺩ ‪ ،‬ﻓﺈﻥﹼ ﺍﻹﺭﺍﺩﺓ ﻻ ﺗﺘﺤﻮ‪‬ﻝ ﺇﱃ ﻭﺍﻗﻊﹴ ﳏﺴﻮﺱ ) ﻣﺸﻴﺌﺔ ( ‪ ،‬ﻭﺗﺒﻘﻰ ﳎـﺮ‪‬ﺩ‬
‫ﻫﺪﻑ ﻭﻏﺎﻳﺔ ﰲ ﻧﻔﺲ ﺍﳌﹸﺮﻳﺪ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﺸﻔﺎﻋﺔ ﻫﻲ ﻣﺰﺍﻭﺟﺔ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻄﻠﺐ ﻣﻨﻪ ﻭﺍﻟﺘﻮﺳ‪‬ﻞ ﺇﻟﻴﻪ ﺟﻞﹼ ﻭﻋﻼ‬
‫) ﺣﻴﺚ ﻳﻘﻮﻡ ﺑﺬﻟﻚ ﺍﻟﺸﺎﻓ‪‬ﻊ ( ‪ ،‬ﻣﻊ ﻣ‪‬ﺮﺍﺩ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﺮﺍﺩ ‪ ،‬ﻷﻥﹼ ﺍﳌﺸﻔﻮﻉ‬
‫ﻟﻪ ﱂ ﻳ‪‬ﺰﺍﻭﹺﺝ ﺇﺭﺍﺩﺗ‪‬ﻪ ﻫﺬﻩ ﺑﺎﻟﻌﻤﻞ ﻭﺑﺎﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﺇﺫﺍﹰ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﳌﻦ‬
‫ﻣﻠﻚ ﺇﺭﺍﺩﺓﹰ ﺧﻴ‪‬ﺮﺓ ﺻﺎﺩﻗﺔ ﻟﻠﻌﻤﻞ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﱂ ﺗﺴﻌﻔﻪ ﺍﻟﻈﺮﻭﻑ ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ‬
‫ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻋﻤﻞ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺵ ‪ ،‬ﻑ ‪ ،‬ﻉ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻣﻦ ﻣﻨﻈﺎﺭ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﻟﺘﺪﺑ‪‬ﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ] ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ٧ :‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲨﻴﻌﻬﺎ ﻣﻘﺪ‪‬ﻣﺎ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫ﻭﰲ ﺍﻵﺧﺮﺓ ﻳﺘﻢ‪ ‬ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ) ﻗﺒﻮﻝ ﻣﺰﺍﻭﺟﺔ ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓ‪‬ﻊ ﻭﺗﻮﺳ‪‬ﻠﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ‬
‫ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺭﻓﻊ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﺍﳌﺄﺟﻮﺭ‬
‫( ‪ ،‬ﺃﻭ ﻳﺘﻢ‪ ‬ﻋﺪﻡ ﻗﺒﻮﳍﺎ ‪ ،‬ﻭﻛﻞﹼ ﺫﻟﻚ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﺗﺘﻌﻠﹼﻖ ﺑﺼﺪﻕ ﺍﻹﺭﺍﺩﺓ – ﰲ ﺍﻟﺪﻧﻴﺎ –‬
‫ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ‪ .....‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) * ‪ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ) $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur‬‬

‫‪ ] ( #ÓyÌö•tƒur âä!$t±o„ `yJÏ9‬ﺍﻟﻨﺠﻢ ‪[ ٢٦ :‬‬

‫‪ ..‬ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) * ‪ ( ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur‬ﺗ‪‬ﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺑﻌﺾ ﺍﳌﻼﺋﻜﺔ‬
‫ﺍﻵﻥ ) ﻗﺒﻞ ﺍﻵﺧﺮﺓ ( ‪ ،‬ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪ .....‬ﻭﺍﻷَﻭ‪‬ﱃ ﺑﺘﻔﺴﲑ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ، ( $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿw‬ﺃﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺷﻔﺎﻋﺘﻬﻢ ﺍﻵﻥ ) ﻗﺒﻞ ﺍﻵﺧﺮﺓ ( ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢٥‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫)‪.`ÏB žwÎ‬‬ ‫‪ ..‬ﻭﺣﱴ ﻟﻮ ﰎﹼ ﺳﺤﺐ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺇﱃ ﺍﻵﺧﺮﺓ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫( ‪ ،‬ﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ ﺣﺼﺮﺍﹰ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ‬ ‫‪#ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/‬‬

‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻭﻣﻘﺪ‪‬ﻣﺎﺕ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﺣﺼﺮﺍﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ) ﺩﺍﺭ ﺍﻻﻣﺘﺤﺎﻥ (‬
‫‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻄﺎﻫﺮﺓ ﻟﻠﻤﺸﻔﻮﻉ ﳍﻢ ‪ ،‬ﻭﺍﻟﱵ ﺃﺭﺍﺩﻭﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ‬
‫ﺗﺮﲨﺘﻬﺎ ﺇﱃ ﻋﻤﻞﹴ ﺣﺴ‪‬ﻲ‪.. ‬‬
‫) )‪`yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ‬‬ ‫‪ ..‬ﻓﹶﺴ‪‬ﺤ‪‬ﺐ‪ ‬ﻣﻘﺪ‪‬ﻣﺎﺕ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺇﱃ ﺍﻵﺧـﺮﺓ‬
‫„‪ ، ( #ÓyÌö•tƒur âä!$t±o‬ﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻨﻔﻲ ﺃﻱ‪ ‬ﺷﻔﺎﻋﺔ ﺗﺒﺪﺃ ﻣﻘﺪ‪‬ﻣﺎ‪‬ﺎ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur‬‬ ‫)‬
‫‪ ] ( tbrã•|ÁZムöNèd Ÿwur ×Aô‰tã $pk÷]ÏB‬ﺍﻟﺒﻘﺮﺓ ‪[ ٤٨ :‬‬

‫‪$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur‬‬ ‫)‬
‫©‪ ] ( tbrçŽ|ÇZムöNèd Ÿwur ×pyè»xÿx‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٢٣ :‬‬

‫‪Ÿwur ÏmŠÏù ÓìøŠt/ žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiB Nä3»oYø%y—u‘ $£JÏB (#qà)ÏÿRr& (#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬‬ ‫)‬
‫‪ ] ( tbqãKÎ=»©à9$# ãNèd tbrã•Ïÿ»s3ø9$#ur 3 ×pyè»xÿx© Ÿwur ×'©#äz‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٤ :‬‬

‫* ‪ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur‬‬ ‫‪ ..‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫©‪ ، ( #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ) $º«ø‹x© öNåkçJyè»xÿx‬ﻫﻮ ‪ ]] :‬ﻭﻛﻢ ﻣﻦ ﻣﻠﻚ‪‬‬
‫ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻻ ﻳﻨﻔﻊ ﺩﻋﺎﺅﻫﻢ ﻭﺗﻮﺳ‪‬ﻠﻬﻢ – ﺳﻮﺍﺀٌ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻡ ﰲ ﺍﻵﺧﺮﺓ – ﳌﺰﺍﻭﺟﺔ ﻫﺬﺍ‬
‫ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺳ‪‬ﻞ ﻣﻊ ﺇﺭﺍﺩﺓ ﺍﻟﺒﺸﺮ ﺍﳋﻴ‪‬ﺮﺓ ﺍﻟﱵ ﺃﺭﺍﺩﻭﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻣﺰﺍﻭﺟﺘﻬﺎ ﻣﻊ‬
‫ﺍﻟﻌﻤﻞ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺭﻓﻊ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﺍﳌﺄﺟﻮﺭ ‪ ،‬ﺇﻻﹼ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﺄﺫﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺄﻥ ﺗﺘﻢ‪ ‬ﻫﺬﻩ ﺍﳌﺰﺍﻭﺟﺔ ﳌﻦ ﻳﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺻﺪﻕ ﺇﺭﺍﺩﺗﻪ ‪ ،‬ﻭﻳﺮﺿﻰ ﻋﻦ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ‬
 ٢٢٦ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

، ( #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ) ‫ﻬﺎ ﺃﻫﻞﹲ ﻟﺪﺧﻮﻝ ﺳﺎﺣﺔ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺿﺎﻩ‬‫ ﻭﺑﺄﻧ‬، ‫ﺍﻟﻄﺎﻫﺮﺓ‬
.. [[ ‫ﻭﺑﺎﻟﺘﺎﱄ ﻟﺮﻓﻌﻬﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳌﺸﻴﺌﺔ‬
.. ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﻣﺎﺕ‬‫ ﻭﺍﻟﺸﻔﺎﻋﺔ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻛﻤﻘﺪ‬..
[ ٢٥٥ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$# #sŒ `tB )

`ä3tƒ Zpy¥ÍhŠy™ Zpyè»xÿx© ôìxÿô±o„ `tBur ( $pk÷]ÏiB Ò=ŠÅÁtR ¼ã&©! `ä3tƒ ZpuZ|¡ym ºpyè»xÿx© ôìxÿô±o„ `¨B )

[ ٨٥ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬3 $yg÷YÏiB ×@øÿÏ. ¼ã&©!

[ ٣ : ‫ ( ] ﻳﻮﻧﺲ‬4 ¾ÏmÏRøŒÎ) ω÷èt/ .`ÏB žwÎ) ?ì‹Ïÿx© `ÏB $tB )

ô`ÏiB Nèdur 4Ó|Ós?ö‘$# Ç`yJÏ9 žwÎ) šcqãèxÿô±o„ Ÿwur öNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $tB ãNn=÷ètƒ )
[ ٢٨ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬tbqà)Ïÿô±ãB ¾ÏmÏGuŠô±yz
‫ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﻃﺎﻫﺮﺓ ﻟﻌﻤﻞ‬، ‫ ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﻨﻔﻊ ﰲ ﺍﻵﺧﺮﺓ‬..
.. ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ( ‫ ﺃﺭﺍﺩﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ) ﺩﺍﺭ ﺍﻟﻌﻤﻞ‬، ‫ﺍﳋﲑ‬
[ ١٠٩ :‫ (] ﻃﻪ‬Zwöqs% ¼çms9 zÓÅÌu‘ur ß`»oH÷q§•9$# ã&s! tbÏŒr& ô`tB žwÎ) èpyè»xÿ¤±9$# ßìxÿZs? žw 7‹Í´tBöqtƒ )

‫ ﻭﺍﻟﻌﺒﺎﺭﺓ‬.. ‫( ﺳﺎﺣﺘﻬﺎ ﺍﻵﺧﺮﺓ‬ èpyè»xÿ¤±9$# ßìxÿZs? žw 7‹Í´tBöqtƒ ) ‫ﺔ‬‫ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬..

.. ‫ ( ﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ‬Zwöqs% ¼çms9 zÓÅÌu‘ur ß`»oH÷q§•9$# ã&s! tbÏŒr& ô`tB žwÎ) ) ‫ﺔ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬‫ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‬..
[ ٨٧ : ‫ ( ] ﻣﺮﱘ‬#Y‰ôgtã Ç`»uH÷q§•9$# y‰ZÏã x‹sƒªB$# Ç`tB žwÎ) spyè»xÿ¤±9$# tbqä3Î=ôJtƒ žw )

[ ٢٣ : ‫ ( ] ﺳﺒﺄ‬4 ¼çms9 šcÏŒr& ô`yJÏ9 žwÎ) ÿ¼çny‰YÏã èpyè»xÿ¤±9$# ßìxÿZs? Ÿwur )

öNèdur Èd,ysø9$$Î/ y‰Íky- `tB žwÎ) spyè»xÿ¤±9$# ÏmÏRrߊ `ÏB šcqããô‰tƒ šúïÏ%©!$# à7Î=ôJtƒ Ÿwur )
[ ٨٦ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬tbqßJn=ôètƒ
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢٧‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ( #Y‰ôgtã Ç`»uH÷q§•9$# y‰ZÏã x‹sƒªB$# Ç`tB žwÎ‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻳﺼﻮ‪‬ﺭ ﻟﻨﺎ‬
‫ﺍﻟﻌﻬﺪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻘﺪ‪‬ﻣﺎﺕ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‬
‫) )‪y‰Íky- `tB žwÎ‬‬ ‫ﺗﻌﺎﱃ ) )‪ ( 4 ¼çms9 šcÏŒr& ô`yJÏ9 žwÎ‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺜﺎﱐ ‪ ..‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ( tbqßJn=ôètƒ öNèdur Èd,ysø9$$Î/‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺜﺎﻟﺚ ‪..‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺍﻟﻈﺎﳌﻮﻥ ﻻ ﳝﻠﻜﻮﻥ ﺇﺭﺍﺩﺓ ﺧﲑﹴ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﳌﻤﻜﻦ‬
‫ﻣﺰﺍﻭﺟﺘﻬﺎ ﻣﻊ ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓﻌﲔ ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ﻻ ﺗﻨﻔﻌﻬﻢ ﺍﻟﺸﻔﺎﻋﺔ ﺃﺑﺪﺍﹰ ‪..‬‬
‫) ‪ ] ( tûüÏèÏÿ»x© `ÏB $uZs9 $yJsù ÇÒÒÈ tbqãBÌ•ôfãKø9$# žwÎ) !$uZ¯=|Êr& !$tBur‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٠٠ – ٩٩ :‬‬

‫) ‪ ] ( äí$sÜム8ì‹Ïÿx© Ÿwur 5OŠÏHxq ô`ÏB tûüÏJÎ=»©à=Ï9 $tB‬ﻏﺎﻓﺮ ‪[ ١٨ :‬‬

‫‪ãNÏèôÜçR à7tR óOs9ur ÇÍÌÈ tû,Íj#|ÁßJø9$# šÆÏB à7tR óOs9 (#qä9$s% ÇÍËÈ t•s)y™ ’Îû óOä3x6n=y™ $tB‬‬ ‫)‬
‫‪#Ó¨Lym ÇÍÏÈ ÈûïÏd‰9$# ÏQöqu‹Î/ Ü>Éj‹s3çR $¨Zä.ur ÇÍÎÈ tûüÅÒͬ!$sƒø:$# yìtB ÞÚqèƒwU $¨Zà2ur ÇÍÍÈ tûüÅ3ó¡ÏJø9$#‬‬

‫&‪ ] ( tûüÏèÏÿ»¤±9$# èpyè»xÿx© óOßgãèxÿZs? $yJsù ÇÍÐÈ ßûüÉ)u‹ø9$# $oY9s?r‬ﺍﳌﺪ‪‬ﺛﹼﺮ ‪[ ٤٨ – ٤٢ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ﻣﻦ ﱂ ﳝﻠﻚ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ) ﺍﻹﺭﺍﺩﺓ ﺍﳋﻴ‪‬ﺮﺓ ﺍﻟﺼﺎﺩﻗﺔ ( ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻻ ﺗ‪‬ﻔﻴﺪﻩ‬
‫ﺃﻱ‪ ‬ﺷﻔﺎﻋﺔ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻷﻥﹼ ﺃﺣﺪ ﺯﻭﺟﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻏﲑ‪ ‬ﻣﻮﺟﻮﺩ ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ‬
‫ﺗﺒﺪﺃ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪..‬‬
‫‪Ÿwur ÏmŠÏù ÓìøŠt/ žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiB Nä3»oYø%y—u‘ $£JÏB (#qà)ÏÿRr& (#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬‬ ‫)‬
‫‪ ] ( tbqãKÎ=»©à9$# ãNèd tbrã•Ïÿ»s3ø9$#ur 3 ×pyè»xÿx© Ÿwur ×'©#äz‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٤ :‬‬

‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiB‬ﻳﻌﲏ ﻳﻮﻡ ﺍﻵﺧﺮﺓ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻻ ﺑﻴﻊ‪ ‬ﻳﺒﺪﺃ‬
‫ﻓﻴﻪ ‪ ، ( ÏmŠÏù ÓìøŠt/ žw ) :‬ﺑﻴﻨﻤﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺒﻴﻌﻮﻥ ‪ ..‬ﻭﻻ ﺧﻠﹼﺔ ﺗﺒﺪﺃ ﻓﻴﻪ ‪) :‬‬
‫‪ ، ( ×'©#äz Ÿwur‬ﺑﻴﻨﻤﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﺍﳋﻠﹼﺔ ﺑﲔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺸﺮ ‪ ..‬ﻓﺎﳋﻠﹼﺔ ﺗﺒﺪﺃ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻﹼ ﻟﻠﻤﺘ‪‬ﻘﲔ ‪..‬‬
 ٢٢٨ ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻗﺼ‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

[ ٦٧ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬šúüÉ)-FßJø9$# žwÎ) <r߉tã CÙ÷èt7Ï9 óOßgàÒ÷èt/ ¥‹Í´tBöqtƒ âäHxÅzF{$# )

‫ ﻓﺎﷲ ﺗﻌﺎﱃ‬.. ( ×'©#äz Ÿwur ÏmŠÏù ÓìøŠt/ žw ) ‫ﻤﺎﺛﻞ ﲤﺎﻣﺎﹰ‬‫ ( ﻳ‬3 ×pyè»xÿx© Ÿwur ) ‫ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬..
‫ ﻓﺎﻟﺒﻴﻊ ﻭﺍﳋﻠﹼﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻣﺴﺎﺋﻞ ﺗﺒﺪﺃ‬، ‫ ﻭﻻ ﺧﻠﹼﺔﹲ ﻭﻻ ﺷﻔﺎﻋﺔﹲ ﺗﺒﺪﺃ ﰲ ﺍﻵﺧﺮﺓ‬‫ ﻻ ﺑﻴﻊ‬.. ‫ﻳﻘﻮﻝ‬
.. ‫ﺎﹰ – ﻣﻦ ﻧﺘﺎﺋﺠﻬﺎ ﰲ ﺍﻵﺧﺮﺓ‬‫ ﻭﻳﺴﺘﻔﻴﺪ ﺍﻹﻧﺴﺎﻥ – ﺇﳝﺎﻧﻴ‬، ‫ﰲ ﺍﻟﺪﻧﻴﺎ‬
.. ‫ﺎﻥ ﺍﻟﺘﺎﻟﻴﺎﻥ ﻳﺆﻛﱢﺪﺍﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬‫ﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﻭﺍﻟﻨﺼ‬..
ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
[ ٤٨ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbrã•|ÁZムöNèd Ÿwur ×Aô‰tã $pk÷]ÏB

$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
[ ١٢٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbrçŽ|ÇZムöNèd Ÿwur ×pyè»xÿx©

( $YBöqtƒ (#qà)¨?$#ur ) ‫ﺎ ﰲ ﺍﻵﺧﺮﺓ‬‫ﻣﺎ‬‫ ﻫﻲ ﺍﻟﱵ ﺗﺒﺪﺃ ﻣﻘﺪ‬، ‫ﻘﺒﻞ ﻭﻻ ﺗﻨﻔﻊ‬‫ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻻ ﺗ‬

.. ‫ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬، ‫ ﳍﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺇﺭﺍﺩﺓ ﺧﲑﹴ‬‫ﻣﺎﺕ‬‫ﺩﻭﻥ ﺍﻣﺘﻼﻙ ﻣﻘﺪ‬
‫ ﻣﻦ ﻣﻌﺎﻳﲑ ﺣﺴﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ‬‫ ﻓﻬﻲ ﻣﻌﻴﺎﺭ‬، ‫ ﻭﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﻬﺎ ﺗﻌﻮﺩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬..
.. ‫ﻟﻠﺒﺸﺮ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‬
Ÿwur @’Í<ur ¾ÏmÏRrߊ `ÏiB Oßgs9 }§øŠs9 óOÎgÎn/u‘ 4’n<Î) (#ÿrã•t±øtä† br& tbqèù$sƒs† tûïÏ%©!$# ÏmÎ/ ö‘É‹Rr&ur )
[ ٥١ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbqà)-Gtƒ öNßg¯=yè©9 Óì‹Ïÿx©

Ÿwur @’Í<ur «!$# Âcrߊ `ÏB $olm; }§øŠs9 ôMt6|¡x. $yJÎ/ 6§øÿtR Ÿ@|¡ö6è? br& ÿ¾ÏmÎ/ ö•Åe2sŒur )
[ ٧٠ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬Óì‹Ïÿx©

[ ٤ : ‫ ( ] ﺍﻟﺴﺠﺪﺓ‬tbrã•©.x‹tFs? Ÿxsùr& 4 ?ì‹Ïÿx© Ÿwur <c’Í<ur `ÏB ¾ÏmÏRrߊ `ÏiB Nä3s9 $tB )

[ ٤٤ : ‫ ( ( ] ﺍﻟﺰﻣﺮ‬$YèŠÏHsd èpyè»xÿ¤±9$# °! @è% )

 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٢٩‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻤﺎ ﻳﺼﻔﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ – ﻻ ﻛﻤﺎ ﻟﹸـﺒ‪‬ﺲ‬
‫ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ – r‬ﻫﻲ ﻣﺰﺍﻭﺟﺔ ﺍﻹﺭﺍﺩﺓ ﺍﳋﻴ‪‬ﺮﺓ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ) ﻭﺍﻟﱵ ﺃﺭﺍﺩﻫـﺎ ﰲ ﺣﻴﺎﺗـﻪ‬
‫ﺍﻟﺪﻧﻴﺎ ( ‪ ،‬ﻣﻊ ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓ‪‬ﻊ ﻭﻃﻠﺒﹺﻪ ﻏﻔﺮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ‪ ،‬ﺃﻱ ﻣﻊ ﻃﻠﺐ ﺭﻓﻊ ﻫﺬﻩ‬
‫ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳌﺸﻴﺌﺔ ‪ ...‬ﻓﺼﺎﺣﺐ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﻋﺠﺰ ﻋﻦ ﲢﻘﻴﻘﻬﺎ ﺑﺎﻟﻌﻤﻞ ﻭﺑﺎﻷﺧﺬ‬
‫ﺑﺎﻷﺳﺒﺎﺏ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪..‬‬

‫ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓ‪‬ﻊ ﻭﻃﻠﺒﻪ ﻣﻦ ﺍﷲ‬ ‫ﺇﺭﺍﺩﺓ ﺧﻴ‪‬ﺮﺓ ﻟﻠﻤﺸﻔﻮﻉ‬

‫ﺗﻌﺎﱃ ﺭﻓﻊ ﺇﺭﺍﺩﺓ ﺍﳌﺸﻔﻮﻉ ﻟﻪ‬ ‫‪+‬‬ ‫ﻟﻪ ﺃﺭﺍﺩﻫﺎ ﰲ ﺣﻴﺎﺗﻪ‬ ‫=‬ ‫ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﰲ ﻣﻴﺰﺍﻥ‬ ‫ﺍﻟﺪﻧﻴﺎ‬
‫ﺍﻵﺧﺮﺓ ‪..‬‬

‫‪ ..‬ﻭﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻓﻴﻬﺎ ‪ ،‬ﺑﺎﻟﻨﺴـﺒﺔ ﻟـﺒﻌﺾ‬
‫ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻫﻲ ﻣﺴﺄﻟﺔﹲ ﻏﲑ ﻭﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺒﻌﺪ ﺍﻧﺘـﻬﺎﺀ ﺍﳊﺴـﺎﺏ‬
‫ﻭﺳﻮﻕ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺇﱃ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻳﺪﺧﻞ ﺍﳉﻤﻴﻊ ﺣﻴﺎﺓ ﺧﻠﻮﺩ‪ ‬ﻻ ﺗﻨﺘـﻬﻲ ‪،‬‬
‫ﻭﻻ ﺗﺘﺒﺪ‪‬ﻝ ﺑﺎﻧﺘﻘﺎﻝﹴ ﻣﻦ ﻧﺎﺭﹴ ﺇﱃ ﺟﻨ‪‬ﺔ ‪ ،‬ﻭﻻ ﻣﻦ ﺟﻨ‪‬ﺔ ﺇﱃ ﻧﺎﺭ ‪..‬‬
‫‪ ..‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺃﻫﻞ ﺍﻟﻨﺎﺭ – ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ – ﻻ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ‪..‬‬
‫) ‪] ( Í‘$¨Y9$# z`ÏB tûüÅ_Ì•»y‚Î/ Nèd $tBur ( öNÍköŽn=tæ BNºuŽy£ym öNßgn=»yJôãr& ª!$# ÞOÎgƒÌ•ãƒ y7Ï9ºx‹x.‬‬
‫ﺍﻟﺒﻘﺮﺓ ‪[ ١٦٧ :‬‬
‫‪×LìÉ)•B Ò>#x‹tã óOßgs9ur ( $pk÷]ÏB šúüÅ_Ì•»sƒ¿2 Nèd $tBur Í‘$¨Y9$# z`ÏB (#qã_ã•øƒs† br& šcr߉ƒÌ•ãƒ‬‬ ‫)‬
‫( ] ﺍﳌﺎﺋﺪﺓ ‪[ ٣٧ :‬‬
‫‪ ..‬ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻨﻘﺴﻢ ﺍﳌﻜﻠﹼﻔﻮﻥ ﺇﱃ ﻓﺮﻳﻘﲔ ‪ ..‬ﻓﺮﻳﻖ‪ ‬ﺗﺜﻘﻞ ﻣﻮﺍﺯﻳﻨﺔ ‪ ،‬ﻭﻓﺮﻳﻖ‪ ‬ﲣـ ‪‬‬
‫ﻒ‬
‫ﻣﻮﺍﺯﻳﻨﻪ ‪ ..‬ﻭﺍﻟﺬﻳﻦ ﺧﻔﹼﺖ ﻣﻮﺍﺯﻳﻨﻬﻢ ﻧﺘﻴﺠﺔ ﻏﻠﺒﺔ ﺷﻘﻮ‪‬ﻢ ﻋﻠﻴﻬﻢ ) ﺗﻠﻚ ﺍﻟﺸﻘﻮﺓ ﺍﻟـﱵ ﺃﺩ‪‬ﺕ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪‬ﻢ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻟﻀﻼﻝ ( ﻳﻄﻠﺒﻮﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻳﺄﺗﻴﻬﻢ ﺍﻟﺮﺩ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻻ ﻛﻤﺎ ﻳﺮﻳﺪﻭﻥ ‪..‬‬
‫‪`yJsù ÇÊÉÊÈ šcqä9uä!$|¡tFtƒ Ÿwur 7‹Í³tBöqtƒ óOßgoY÷•t/ z>$|¡Sr& Ixsù Í‘q•Á9$# ’Îû y‡ÏÿçR #sŒÎ*sù‬‬ ‫)‬
‫‪š•Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôM¤ÿyz ïÆtBur ÇÊÉËÈ šcqßsÎ=øÿßJø9$# ãNèd y7Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôMn=à)rO‬‬

‫‪$pkŽÏù öNèdur â‘$¨Y9$# ãNßgydqã_ãr ßxxÿù=s? ÇÊÉÌÈ tbrà$Î#»yz zN¨Yygy_ ’Îû öNßg|¡àÿRr& (#ÿrçŽÅ£yz tûïÏ%©!$#‬‬

‫‪$uZ-/u‘ (#qä9$s% ÇÊÉÎÈ šcqç/Éj‹s3è? $pkÍ5 OçFZä3sù ö/ä3ø‹n=tæ 4’n?÷Gè? ÓÉL»tƒ#uä ô`ä3s? öNs9r& ÇÊÉÍÈ šcqßsÎ=»x.‬‬

‫‪$¯RÎ*sù $tRô‰ãã ÷bÎ*sù $pk÷]ÏB $oYô_Ì•÷zr& !$oY-/u‘ ÇÊÉÏÈ šúüÏj9!$|Ê $YBöqs% $¨Zà2ur $uZè?uqø)Ï© $uZøŠn=tã ôMt7n=xî‬‬

‫‪ ] ( ÈbqßJÏk=s3è? Ÿwur $pkŽÏù (#qä«|¡÷z$# tA$s% ÇÊÉÐÈ šcqßJÎ=»sß‬ﺍﳌﺆﻣﻨﻮﻥ ‪[ ١٠٨ – ١٠١ :‬‬
‫ﻓﺄﻫﻞ ﺟﻬﻨ‪‬ﻢ ﺳﻴﺨﻠﺪﻭﻥ) * ( ﻓﻴﻬﺎ ﳎﺮ‪‬ﺩ ﻣﺎ ﺩﺧﻠﻮﺍ ﺃﺑﻮﺍ‪‬ﺎ ‪ ،‬ﻭﻻ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ﺃﺑـﺪﺍﹰ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪..‬‬

‫)*(‬
‫‪ -‬ﺑﻴ‪‬ﻨﺖ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﻭﺣﺴﺐ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﳌﻜﺘﺸﻔﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ‪ ) :‬ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﺑﻴ‪‬ﻨﺖ ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( tûüÅ_t•÷‚ßJÎ/ $pk÷]ÏiB Nèd $tBur‬ﺍﳊﺠﺮ ‪ [ ٤٨ :‬ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﺗﺴﺎﻭﻱ‬
‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ] ( tûüÎ6ͬ!$tóÎ/ $pk÷]tã öNèd $tBur‬ﺍﻻﻧﻔﻄﺎﺭ ‪ ، [١٦ :‬ﻭﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻋﺪﻡ‬
‫ﻏﻴﺎﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻦ ﺍﻟﻨﺎﺭ ‪..‬‬
‫‚ ‪Å •t‬‬
‫_‪١٠٥ = ( ût ü‬‬ ‫‪÷ J‬‬
‫‪ß /Î $kp ]÷ BiÏ Nd‬‬
‫) ‪è $Bt ru‬‬

‫) ‪١٠٥ = ( ût ü6Î ¬Í $! ót /Î $kp ]÷ ãt Nö dè $Bt ru‬‬

‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺑﻴﺎﻥﹲ ﺭﻗﻤﻲ ) ﺇﺿﺎﻓﺔ ﻟﻠﺒﻴﺎﻥ ﺍﻟﻠﻐﻮﻱ ( ﻋﻠﻰ ﺗﻮﺍﺯﻥ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻣﻊ‬
‫ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣١‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪ ] ( šúïÎŽÉi9s3tGßJø9$# “uq÷WtB }§ø¤Î7n=sù ( $pkŽÏù šúïÏ$Î#»yz tL©èygy_ z>ºuqö/r& (#þqè=äz÷Š$$sù‬ﺍﻟﻨﺤﻞ‬

‫‪[ ٢٩ :‬‬
‫) ‪ ] ( tûïÎŽÉi9s3tGßJø9$# “uq÷WtB š[ø©Î7sù ( $pkŽÏù tûïÏ$Î#»yz zN¨Yygy_ z>ºuqö/r& (#þqè=äz÷Š$#‬ﻏﺎﻓﺮ ‪[ ٧٦ :‬‬
‫‪ ..‬ﻭﰲ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﻳﻨﻘﺴﻢ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﱃ ﻗﺴﻤﲔ ﻻ ﺛﺎﻟﺚ ﳍﻤﺎ ‪ ،‬ﻗﺴﻢ‪ ‬ﻳﺪﺧﻞﹸ‬
‫ﺟﻬﻨ‪‬ﻢ ﺧﺎﻟﺪﺍﹰ ﻓﻴﻬﺎ ‪ ،‬ﻭﻗﺴﻢ ﻳﺪﺧﻞ ﺍﳉﻨ‪‬ﺔ ﺧﺎﻟﺪﺍﹰ ﻓﻴﻬﺎ ‪..‬‬
‫‪zO¨Yygy_ z>ºuqö/r& (#þqè=äz÷Š$# Ÿ@ŠÏ% .............. ( #·•tBã— tL©èygy_ 4’n<Î) (#ÿrã•xÿŸ2 tûïÏ%©!$# t,‹Å™ur‬‬ ‫)‬
‫‪Ïp¨Zyfø9$# ’n<Î) öNåk®5u‘ (#öqs)¨?$# šúïÏ%©!$# t,‹Å™ur ÇÐËÈ šúïÎŽÉi9x6tGßJø9$# “uq÷WtB }§ø©Î7sù ( $ygŠÏù tûïÏ$Î#»yz‬‬

‫—‪óOçFö7ÏÛ öNà6ø‹n=tæ íN»n=y™ $pkçJtRt“yz óOçlm; tA$s%ur $ygç/ºuqö/r& ôMysÏGèùur $ydrâä!%y` #sŒÎ) #Ó¨Lym ( #·•tBã‬‬

‫‪ ] ( tûïÏ$Î#»yz $ydqè=äz÷Š$$sù‬ﺍﻟﺰﻣﺮ ‪[ ٧٣ – ٧١ :‬‬

‫)‪$\/$t«tB tûüÉó»©Ü=Ïj9 ÇËÊÈ #YŠ$|¹ó•ÉD ôMtR%x. zO¨Yygy_ ¨bÎ‬‬ ‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9 ÇËËÈ‬ﺍﻟﻨﺒﺄ ‪ ، [ ٢٣ – ٢١ :‬ﺗﻌﲏ ﺃﻥﹼ ﺃﻫﻞ ﺟﻬﻨ‪‬ﻢ ﺗﺘﺎﺑﻊ ﻋﻠﻬﻢ‬
‫ﺩﻭﺭﺍﺕ ﺍﻟﻌﺬﺍﺏ ﻭﺃﻟﻮﺍﻧﻪ ﺍﳌﺨﺘﻠﻔﺔ ‪ ،‬ﻛﻠﹼﻤﺎ ﻣﻀﻰ ﻟﻮﻥﹲ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺗﺒﻌﻪ ﻟﻮﻥﹲ ﺁﺧﺮ ‪ ..‬ﻭﻫﻜﺬﺍ‬
‫ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤﺮ‪ ‬ﺇﱃ ﺍﻷﺑﺪ ‪..‬‬
‫) ‪AdOxî ô`ÏB $pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=à2‬‬ ‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫&‪ ] ( È,ƒÍ•ptø:$# z>#x‹tã (#qè%rèŒur $pkŽÏù (#r߉‹Ïãé‬ﺍﳊﺞ ‪ .. [ ٢٢ :‬ﻓﺄﻫﻞ ﺟﻬﻨ‪‬ﻢ ﺣﻴﻨﻤﺎ ﻳﻘﺘﺮﺏ ﻟﻮﻥﹲ‬
‫ﻣﻦ ﺍﻟﻌﺬﺍﺏ ) ﺣﻘﺐ ( ﻣﻦ ﺍﻻﻧﺘﻬﺎﺀ ‪ ،‬ﻳﺘ‪‬ﺠﻪ ﻗﺼﺪﻫﻢ ﻭﻏﺎﻳﺘﻬﻢ ) ﺇﺭﺍﺩ‪‬ﻢ ( ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳋﺮﻭﺝ‬
‫ﻣﻦ ﺍﻟﻐﻢ‪ ‬ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ ﻳﻌﻮﺩﻭﻥ ﻓﻴﺪﺧﻠﻮﻥ ﻟﻮﻧﺎﹰ ﺟﺪﻳﺪﺍﹰ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻭﺣﻴﻨﻤﺎ‬
‫ﻳﻘﺘﺮﺏ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﺍﳉﺪﻳﺪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ‪‬ﺎﻳﺘﻪ ‪ ،‬ﻳﺘ‪‬ﺠﻪ ﻗﺼﺪﻫﻢ ﻭﻏﺎﻳﺘﻬﻢ ﳓﻮ ﺍﳋﺮﻭﺝ ﻣﻦ‬
‫ﺟﻬﻨ‪‬ﻢ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ ﻳﻌﻮﺩﻭﻥ ﻓﻴﺪﺧﻠﻮﻥ ﻟﻮﻧﺎﹰ ﺟﺪﻳﺪﺍﹰ ﺁﺧﺮ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﱃ ﺍﻷﺑﺪ ‪،‬‬
‫ﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻛﺘﺒﻴﺎﻥ‪ ‬ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9‬‬
‫‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٢‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9‬ﺃﻥﱠ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ) ‪( !$pkŽÏù‬‬
‫ﻗﹸﺪ‪‬ﻡ ﻋﻠﻰ ﻛﻠﻤﺔ ) &‪ ، ( $\/$s)ômr‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻋﺒﺜﺎﹰ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ) ‪ ( !$pkŽÏù tûüÏVÎ7»©9‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﻣﺴﺄﻟﺔﹶ‬
‫ﻟﺒﺜﻬﻢ ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺗﻪ ﺧﻠﻮﺩ‪ ‬ﻻ ﺧﺮﻭﺝ ﻣﻨﻪ ‪،‬‬
‫ﻭﺗﺄﰐ ﻛﻠﻤﺔ ) &‪ ( $\/$s)ômr‬ﻟﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻣﺎﻫﻴ‪‬ﺔ ﻫﺬﺍ ﺍﻟﻠﺒﺚ ﺑﺄﻧ‪‬ﻪ – ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ – ﺃﻟﻮﺍﻥ ﳐﺘﻠﻔﺔ ﻣﻦ‬
‫ﺍﻟﻌﺬﺍﺏ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻻﺑﺜﲔ ﺃﺣﻘﺎﺑﺎﹰ ﻓﻴﻬﺎ ( ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ) ‪، ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9‬‬
‫ﲟﻌﲎ ﺃﻥﱠ ﻟﺒﺜﻬﻢ ﻓﻴﻬﺎ ) ﺍﻟﺬﻱ ﻻ ﳜﺮﻭﺟﻮﻥ ﻣﻦ ﺣﺎﻟﺘﻪ ( ﻣﺎﻫﻴ‪‬ﺘﻪ ﺃﺣﻘﺎﺏ‪ ‬ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪9@y_L{ žwÎ) ÿ¼çn㕽jzxsçR $tBur ÇÊÉÌÈ ×Šqßgô±¨B ×Pöqtƒ y7Ï9ºsŒur â¨$¨Y9$# çm©9 ×íqßJøg¤C ×Pöqtƒ y7Ï9ºsŒ‬‬ ‫)‬
‫‪$¨Br'sù ÇÊÉÎÈ Ó‰‹Ïèy™ur @’Å+x© óOßg÷YÏJsù 4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ë§øÿtR ãN¯=x6s? Ÿw ÏNù'tƒ tPöqtƒ ÇÊÉÍÈ 7Šr߉÷è¨B‬‬

‫‪ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù (#qà)x© tûïÏ%©!$#‬‬

‫‪’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur * ÇÊÉÐÈ ß‰ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur‬‬

‫‪7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$#‬‬

‫( ] ﻫﻮﺩ ‪[ ١٠٨ – ١٠٣ :‬‬

‫‪ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB‬‬ ‫‪ ..‬ﺇﻥﹼ ﺍﳌﻌﲏ ﺑﺎﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ، ( ÞÚö‘F{$#ur‬ﻫﻮ ﲰﺎﻭﺍﺕ ﺍﻵﺧﺮﺓ ﻭﺃﺭﺿﻬﺎ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗ‪‬ﺒﺪ‪‬ﻻ ﻋﻦ ﲰﺎﻭﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺭﺿﻬﺎ )‬
‫) ‪$tB‬‬ ‫( ] ﺇﺑﺮﺍﻫﻴﻢ ‪ .. [ ٤٨ :‬ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬ ‫‪( ßNºuq»yJ¡¡9$#ur ÇÚö‘F{$# uŽö•xî ÞÚö‘F{$# ãA£‰t7è? tPöqtƒ‬‬

‫‪ ( ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ‬ﺗﻌﲏ ﺍﳋﻠﻮﺩ – ﺳﻮﺍﺀٌ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺃﻡ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ – ﻭﻫﻲ‬
‫ﻣﺘﻜﺎﻣﻠﺔ ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ﻣﺒﺎﺷﺮﺓ ) ‪.. ( $pkŽÏù tûïÏ$Î#»yz‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٣‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) )‪$tB žwÎ‬‬ ‫‪ ..‬ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺣﺎﺭ ‪‬ﺎ ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﻫﻲ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫©‪ .. ( 4 y7•/u‘ uä!$x‬ﻭﻹﺩﺭﺍﻙ ﺩﻻﻻ‪‬ﺎ ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﺒﻴ‪‬ﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫] ‪ – [ ١‬ﺭﺃﻳﻨﺎ ﰲ ﺗﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧ‪‬ﻪ ﻟﻦ ﳜﺮﺝ ﺃﻱ‪ ‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﻣﻦ ﺍﻟﻨـﺎﺭ ‪،‬‬
‫ﻭﻟﻦ ﳜﺮﺝ ﺃﻱ‪ ‬ﻣﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺃﻱ‪ ‬ﺗﺼﻮ‪‬ﺭﹴ ﻟﺘﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ )‬
‫)‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﺑﺄﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺧﺮﻭﺝ ﻗﺴﻢﹴ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻫﻮ ﺗﺼﻮ‪‬ﺭ‪ ‬ﻏﲑ ﺳﻠﻴﻢ‬
‫‪ ،‬ﻷﻧ‪‬ﻪ ﻳ‪‬ﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻷﻧ‪‬ﻪ ﺳﻴﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺧﺮﻭﺝ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ‬
‫ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻓﺎﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺗﺘﻠﻮﻫﺎ ﺁﻳﺔﹲ ﺗﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺑﺼـﻴﺎﻏﺔ‪‬‬
‫ﻣﺸﺎ‪‬ﺔ‪ ‬ﲤﺎﻣﺎﹰ ‪ ،‬ﺣﻴﺚ ﺗﺮﺩ ﺍﻟﻌﺒﺎﺭﺓ ) )‪ ( y7•/u‘ uä!$x© $tB žwÎ‬ﰲ ﺍﻵﻳﺘﲔ ‪..‬‬
‫) ‪ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù‬‬

‫‪( 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur‬‬

‫) ‪( ( y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù‬‬
‫] ‪ – [ ٢‬ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻝ ﺇﻥﹼ ﺑﻌﺾ ﺍﻟﺪﺍﺧﻠﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﺳﻴﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ‬
‫‪ ،‬ﻭﻳﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻫﻲ ﺃﻗﻮﺍﻝ ﻭﺭﻭﺍﻳﺎﺕ ﻻ ﺗ‪‬ﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺤﺴﺐ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻳﻨﻘﻀﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺒﻴ‪‬ﻨﺎﹰ ﺃﻧ‪‬ﻬﺎ ﺃﻗﻮﺍﻝﹲ ﻭﺭﻭﺍﻳﺎﺕ‪ ‬ﺗ‪‬ﻤﺎﺛﻞ ﻣﺎ ﺍﻓﺘﺮﺍﻩ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪`n=sù #Y‰ôgtã «!$# y‰ZÏã öNè?õ‹sƒªBr& ö@è% 4 ZoyŠr߉÷è¨B $YB$-ƒr& HwÎ) â‘$¨Y9$# $uZ¡¡yJs? `s9 (#qä9$s%ur‬‬

‫†‪Zpy¥ÍhŠy™ |=|¡x. `tB 4’n?t/ ÇÑÉÈ šcqßJn=÷ès? Ÿw $tB «!$# ’n?tã tbqä9qà)s? ÷Pr& ( ÿ¼çny‰ôgtã ª!$# y#Î=øƒä‬‬

‫‪ ] ( tbrà$Î#»yz $ygŠÏù öNèd ( Í‘$¨Z9$# Ü=»ysô¹r& š•Í´¯»s9'ré'sù ¼çmçGt«ÿ‹ÏÜyz ¾ÏmÎ/ ôMsÜ»ymr&ur‬ﺍﻟﺒﻘﺮﺓ ‪٨٠ :‬‬
‫– ‪ .. [ ٨١‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻓﺘﺮﺍﺀ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺴﺎﺩﻩ‬
‫‪ ،‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔﹰ ﻋﻨﺪﻧﺎ ﻭﺟﺰﺀﺍﹰ ﻣﻦ ﻋﻘﻴﺪﺗﻨﺎ ؟!!!‪ ..‬ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟ‪‬ﻤ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻗﹶﻠﹾـﺐ‪‬‬
‫ﺃﹶﻭ‪ ‬ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺷ‪‬ﻬﹺﻴﺪ‪.. ‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﺆﻛﹼﺪ‪ ‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻟﻜﻞﱢ ﻣﻦ ﻳﻨﻈﺮ ﻧﻈﺮﺓ ﺗﺪﺑ‪‬ﺮﹴ ﰲ ﺩﻻﻻ‪‬ﺎ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٤‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫&‪«!$# É=»tFÅ2 4’n<Î) tböqtãô‰ãƒ É=»tGÅ6ø9$# z`ÏiB $Y7ŠÅÁtR (#qè?ré& šúïÏ%©!$# ’n<Î) t•s? óOs9r‬‬ ‫)‬
‫‪$oY¡¡yJs? `s9 (#qä9$s% óOßg¯Rr'Î/ y7Ï9ºsŒ ÇËÌÈ tbqàÊÌ•÷è•B Nèdur óOßg÷YÏiB ×,ƒÌ•sù 4’¯<uqtGtƒ ¢OèO óOßgoY÷•t/ zNä3ósuŠÏ9‬‬

‫‪ ] ( šcrçŽtIøÿtƒ (#qçR$Ÿ2 $¨B OÎgÏYƒÏŠ ’Îû öNèd¡•xîur ( ;NºyŠr߉÷è¨B $YB$-ƒr& HwÎ) â‘$¨Y9$#‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪:‬‬
‫‪[ ٢٤ – ٢٣‬‬
‫] ‪ – [ ٣‬ﺇﻥﹼ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻫﻮ ﺧﺮﻭﺝ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻳﻘﺘﻀﻲ – ﻟﻮ ﻛﺎﻥ ﺳﻠﻴﻤﺎﹰ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳ‪‬ﻨﺎﰲ ﺻـﺮﻳﺢ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ – ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﺇﻻﹼ ﻣ‪‬ﻦ ﺷﺎﺀ ﺭﺑ‪‬ﻚ ( ‪ ..‬ﻓﺎﻟﻌـﺎﻗﻠﻮﻥ –‬
‫ﻛﺄﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ – ﺗ‪‬ﻨﺎﺳﺒﻬﻢ ﻛﻠﻤﺔ ) ﻣ‪‬ﻦ ( ﺩﻭﻥ ﻛﻠﻤﺔ ) ﻣﺎ ( ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ‬
‫) ‪$tB‬‬ ‫ﺍﳉﺰﻡ ﻳﻘﺘﻀﻲ ﺧﺮﻭﺝ ﺑﻌﺾ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﻛﻠﻤﺔ‬
‫( ﺗﻌﲏ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﺎﻗﻠﲔ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﺃﻭ ﰲ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫) )‪$tB žwÎ‬‬ ‫ﻭﻟﺮﺑ‪‬ﻤﺎ ﳛﻠﻮ ﻟﺒﻌﻀﻬﻢ ﺃﻥ ﻳﺰﻋﻢ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ‪ ( $tB‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫©‪ ( 4 y7•/u‘ uä!$x‬ﻫﻲ ﲟﻌﲎ ﻛﻠﻤﺔ ) ﻣ‪‬ﻦ ( ‪ ،‬ﻭﺫﻟﻚ ﻫﺮﻭﺑﺎﹰ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺣﻘﻴﻘﺔ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻱ‪‬‬
‫) ‪$tB‬‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ..‬ﻧﻘﻮﻝ ‪ ..‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺻﺤ‪‬ﺔﹶ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻛﻠﻤﺔ‬
‫( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻨﺎﺭ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻫﻲ ﲟﻌﲎ ) ﻣﻦ ( ﻛﻤﺎ ﳛﻠﻮ ﳍﻢ‬
‫‪ ،‬ﻭﻛﻠﻤﺔ ) ‪ ( $tB‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﳉﻨ‪‬ﺔ ) )‪ ( ( y7•/u‘ uä!$x© $tB žwÎ‬ﻟﻴﺴﺖ ﲟﻌﲎ ) ﻣ‪‬ـﻦ (‬
‫؟!!! ‪ ..‬ﻓﻬﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻘﻼﺀ ﻭﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻟﻴﺴﻮﺍ ﻋﻘﻼﺀ ﲟﻨﻈﺎﺭ ﺍﳌﹸﻌﺮﺿـﲔ ﻋـﻦ ﺩﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﻃﺒﻌﺎﹰ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( $tB‬ﰲ ﺍﻟﻌﺒﺎﺭﺗﲔ ﻫـﻢ‬
‫ﲟﻌﻨﺎ ) ﻣﺎ ( ﻭﻟﻮ ﻛﺎﻧﺘﺎ ﲟﻌﲎ ) ﻣ‪‬ﻦ ( ﻷﺗﺖ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﻣ‪‬ﻦ ( ‪..‬‬
‫] ‪ – [ ٤‬ﳌﹼﺎ ﻛﺎﻥ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( $tB‬ﺩﻭﻥ ﻛﻠﻤﺔ ) ﻣﻦ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ )‬
‫)‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻻ ﻳ‪‬ﻔﻴﺪ ﺍﳉﺰﻡ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﺎﺭ – ﺃﻭ ﺑﻌﺾ ﺃﻫﻞ ﺍﳉﻨ‪‬ـﺔ –‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٥‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ ..‬ﻓﺈﻥﹼ ﺫﻟﻚ ﻻ ﻳﻘﺘﻀﻲ ﻭﻻ ﻳﻔﺮﺽ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﻌﲏ ﺍﺳـﺘﺜﻨﺎﺀً ﻣـﻦ‬
‫ﺯﻣﻦ ﺍﳋﻠﻮﺩ ‪ ،‬ﻷﻥﹼ ﺫﻟﻚ ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﺃﻥﹼ ﺍﳋﻠﻮﺩ‪ ‬ﺍﻟﺘﺎﻡ‪ ‬ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﰲ ﺍﻟﻨـﺎﺭ ﻭﻻ ﰲ ﺍﳉﻨ‪‬ـﺔ ‪،‬‬
‫) )‪y7•/u‘ uä!$x© $tB žwÎ‬‬ ‫ﳉﻤﻴﻊ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ﻭﰲ ﺍﳉﻨ‪‬ﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ،‬ﻛﻮﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺫﺍ‪‬ﺎ‬
‫(ﺗﺮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺎﺭ ﻭﺍﳉﻨ‪‬ﺔ ﺑﺬﺍﺕ ﺍﻟﺼﻴﺎﻏﺔ ‪ ..‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﻌﺪﻳﺪ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﺍﻟﱵ ﻳ‪‬ﺆﻛﹼﺪ ﺍﷲُ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺍﳋﻠﻮﺩ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪..‬‬
‫] ‪ – [ ٥‬ﺇﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﺗﻌﲏ ﺍﺳﺘﺜﻨﺎﺀ ﺯﻣـﻦ‬
‫ﻭﻗﻮﻑ ﺃﻫﻞ ﺍﳌﻮﻗﻒ ﰲ ﺍﳌﻮﻗﻒ ‪ ،‬ﺃﻭ ﺯﻣﻦ ﻋﻤﺮﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﻭ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪ ..‬ﻫـﺬﺍ‬
‫) ‪$tB $pkŽÏù šúïÏ$Î#»yz‬‬ ‫ﺍﻟﻘﻮﻝ ﻳ‪‬ﻨﺎﻗﺾ ﻛﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫) ‪’Å"sù‬‬ ‫‪ ( ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ‬ﺗﻌﲏ ﺍﳌﺮﺣﻠﺔ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ö( Í‘$¨Z9$#‬ﻭﺍﺿﺤﺔ ﺟﻠﻴ‪‬ﺔ ﰲ ﺗﺒﻴﺎﻥ ﺃﻥﱠ ﺍﳋﻠﻮﺩ ﺍﳌﻌﲏ ﻫﻮ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﻟﻴﺲ ﻗﺒﻞ ﺫﻟـﻚ )‬
‫‪žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù‬‬

‫‪ .. ( 4 y7•/u‘ uä!$x© $tB‬ﻭﺃﻳﻀﺎﹰ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( Ïp¨Ypgø:$# ’Å"sù‬ﻭﺍﺿﺤﺔ ﺟﻠﻴ‪‬ﺔ ﰲ ﺗﺒﻴﺎﻥ ﺃﻥﱠ ﻫﺬﺍ ﺍﳋﻠﻮﺩ‬
‫) ‪ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù‬‬ ‫ﻫﻮ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺔ ﻭﻟﻴﺲ ﻗﺒﻞ ﺫﻟـﻚ‬
‫‪ .. ( ( y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur‬ﻭﻛﻞﹼ ﺫﻟﻚ ) ﺳﻮﺍﺀ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺃﻡ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ( ﻫﻮ ﺑﻌﺪ‬
‫ﺍﳌﻮﻗﻒ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺑﻌﺪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺑﻌﺪ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ‪..‬‬
‫] ‪ – [ ٦‬ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﻋﺬﺍ‪‬ﻢ ﻟﻔﺘﺮﺓ‪‬‬
‫ﳏﺪ‪‬ﺩﺓ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺗﻌﻨﻴﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤ‪‬ﺪﺙ ﻋﻦ‬
‫ﺍﻟﻨﺎﺭ ‪ ،‬ﻫﻢ ﺫﺍ‪‬ﻢ ﺍﻟﺬﻳﻦ ﺗﻌﻨﻴﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ) )‪ ( ( y7•/u‘ uä!$x© $tB žwÎ‬ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪ‪‬ﺙ ﻋـﻦ‬
‫ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﺃﻱ ﺃﻥﹼ ﺍﳋﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﹸﺳﺘﺜﲏ ﻣﻦ ﺧﻠﻮﺩﻫﻢ ﻓﻴﻬﺎ ﺯﻣﻦ‪ ‬ﻣﺎ ﺑﻌﺪ ﻫﺬﺍ ﺍﳋـﺮﻭﺝ ‪،‬‬
‫ﻭﻫﻮ ﺫﺍﺗﻪ ﺯﻣﻦ ﻟﺒﺜﻬﻢ ﰲ ﺍﳉﻨ‪‬ﺔ ﺍﻟﱵ ﺩﺧﻠﻮﻫﺎ ﺑﻌﺪ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻫـﺆﻻﺀ ﺫﺍ‪‬ـﻢ –‬
‫ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﺍﳉﻨ‪‬ﺔ – ﺍﹸﺳﺘﺜﲏ ﻣﻦ ﺧﻠﻮﺩﻫﻢ ﰲ ﺍﳉﻨ‪‬ﺔ ﺯﻣﻦ ﻭﺟﻮﺩﻫﻢ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻗﺒﻞ ﳎﻴـﺌﻬﻢ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٦‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺇﱃ ﺍﳉﻨ‪‬ﺔ ‪ ...‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻏﲑ ﺳﻠﻴﻢ ‪ ،‬ﻷﻥﹼ ﺍﺑﺘﺪﺍﺀ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻌﺒﺎﺭﺓ‬
‫) ‪ ، ( tûïÏ%©!$# $¨Br'sù‬ﻭﺍﺑﺘﺪﺍﺀ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ) * ‪، ( tûïÏ%©!$# $¨Br&ur‬‬
‫ﻳﺆﻛﹼﺪ ﻟﻨﺎ ﺃﻧ‪‬ﻨﺎ ﺃﻣﺎﻡ ﻓﺮﻳﻘﲔ ﳐﺘﻠﻔﲔ ‪ ،‬ﻭﻟﺴﻨﺎ ﺃﻣﺎﻡ ﻓﺮﻳﻖﹴ ﻭﺍﺣﺪ ‪..‬‬
‫] ‪ – [ ٧‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( Ó‰‹Ïèy™ur @’Å+x© óOßg÷YÏJsù‬ﻳﺼﻒ ﻟﻨﺎ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻣـﻦ‬
‫ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ‪ ..‬ﻭﻣﻦ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺑﺎﻟﺸﻘﺎﺀ ﻓﻠﻦ ﻳﻜـﻮﻥ ﺳـﻌﻴﺪﺍﹰ ‪،‬‬
‫ﻭﺳﺘﻼﺯﻣﻪ ﺻﻔﺔ ﺍﻟﺸﻘﺎﺀ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﺷﻘﻮﺍ ﺳﻴﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻭﻳﺪﺧﻠﻮﻥ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻫﻮ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﻭﺻﻒ‪ ‬ﳍﺆﻻﺀ ﺑﺄﻧ‪‬ﻬﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﺳ‪‬ﻌﺪﻭﺍ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﰲ‬
‫ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﺑﺎﻟﺸﻘﺎﺀ ‪..‬‬
‫] ‪ – [ ٨‬ﺍﳋﻠﻮﺩ ﻣﺴﺄﻟﺔﹲ ﺗﻌﲏ ﻋﺪﻡ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ‪‬ﺎﻳﺔ ‪ ..‬ﻓﻬﻮ ﻳﻌﲏ ﺳﺮﻣﺪﻳ‪‬ﺔ ﺍﻟﻨﻬﺎﻳﺔ ‪،‬‬
‫ﻭﻻ ﻳﻌﲏ ﺳﺮﻣﺪﻳ‪‬ﺔ ﺍﻟﺒﺪﺍﻳﺔ ‪..‬‬
‫) ‪ ] ( tbrà$Î#»sƒø:$# ãNßgsù ¨MÏiB û'ïÎ*sùr& ( t$ù#ã‚ø9$# š•Î=ö6s% `ÏiB 9Ž|³t6Ï9 $uZù=yèy_ $tBur‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ٣٤ :‬‬

‫) ‪ ] ( tbrà$é#øƒrB öNä3ª=yès9 yìÏR$|ÁtB tbrä‹Ï‚-Gs?ur‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٢٩ :‬‬

‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﺳﺘﺜﻨﺎﺀً ﻣﻦ‬
‫ﺍﳋﻠﻮﺩ ‪ ،‬ﻷﻥﹼ ﺩﺧﻮﻝ ﺑﻌﺾ ﺍﳌﻜﻠﹼﻔﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﰒﹼ ﺧﺮﻭﺟﻬﻢ ﻣﻨﻬﺎ ﻭﺩﺧﻮﳍﻢ ﺍﳉﻨ‪‬ﺔ ‪،‬‬
‫ﻳﺘﻨﺎﰱ ﻣﻊ ﻣﻔﻬﻮﻡ ﺍﳋﻠﻮﺩ ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﺳﺘﻤﺮﺍﺭﻳ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ﻟﻠﺸﻲﺀ – ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ – ﺑﻼ ‪‬ﺎﻳﺔ‬
‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺬﻱ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﰒﹼ ﺧﺮﺝ ﻣﻨﻬﺎ ﻻ ﳝﻜﻦ ﻭﺻﻒ ﻭﺟﻮﺩﻩ ﻓﻴﻬـﺎ ﺑـﺎﳋﻠﻮﺩ ‪ ،‬ﺃﻭ‬
‫ﺍﻋﺘﺒﺎﺭﻩ ﺧﻠﻮﺩﺍﹰ ﺗ‪‬ﺴﺘﺜﲎ ﻣﻨﻪ ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﺍﳋﺮﻭﺝ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻱ ﺗـﺄﺧ‪‬ﺮ‬
‫ﺩﺧﻮﻟﻪ ﺇﱃ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻓﻼ ﻳ‪‬ﻤﻜﻦ ﺍﺳﺘﺜﻨﺎﺀ ﺗﺄﺧ‪‬ﺮﻩ ﻣﻦ ﺍﳋﻠﻮﺩ ‪ ،‬ﻷﻥﹼ ﻫـﺬﺍ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﺍﻧﻘﻄـﺎﻉ‪‬‬
‫ﻳ‪‬ﻨﺎﻗﺾ ﻣﺴﺄﻟﺔ ﺍﳋﻠﻮﺩ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫) ‪šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù‬‬ ‫] ‪ – [ ٩‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ، ( 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù‬ﻟﻮ ﰎﹼ ﺳﺤﺐ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٧‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺰﻣﲏ ﻟﻠﺨﻠﻮﺩ ‪ ،‬ﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣﻊ ﻣﻨﻄﻖ ﺍﻻﺳـﺘﺜﻨﺎﺀ‬
‫ﺫﺍﺗﻪ ‪ ..‬ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳌﹸﺴﺘ‪‬ﺜﲎ ﻫﻮ – ﺑﺸﻜﻞﹴ ﻋﺎﻡ‪ – ‬ﺍﳉﺰﺀ ﺍﻷﻗﻞﹼ ﻣﻦ ﺍﳌﹸﺴـﺘﺜﲎ ﻣﻨـﻪ ‪..‬‬
‫ﻭﺍﳌﺴﺘﺜﲎ ﻫﻨﺎ ﻫﻮ ﺍﳋﻠﻮﺩ ﺑﻜﺎﻣﻠﻪ ﻣﺎ ﻋﺪﺍ ﻓﺘﺮﺓ ﺍﻟﻠﺒﺚ ﺍﶈﺪﻭﺩﺓ ﰲ ﺍﻟﻨﺎﺭ ) ﺣﺴﺐ ﺗﻔﺴﲑﻫﻢ (‬
‫‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻜﻮ‪‬ﻥ ﻣﻌﻈﻢ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ‪ ،‬ﻷﻥﹼ ﺍﳋﻠﻮﺩ ﻻ‪‬ﺎﺋﻲ‪ ، ‬ﻭﻣﻬﻤﺎ ﺣ‪‬ﺬﻑ ﻣﻦ ﺍﻟﻼ‪‬ﺎﺋﻲ‪ ‬ﻳﺒﻘﻰ‬
‫ﻻ ‪‬ﺎﺋﻴ‪‬ﺎﹰ ‪ ..‬ﻓﻬﻞ ﻳ‪‬ﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﹸﺴﺘﺜﲎ ﻻ‪‬ﺎﺋﻴ‪‬ﺎﹰ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳ‪‬ﻔﹾﺘ‪‬ﺮ‪‬ﺽ ﻓﻴﻪ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻫﻮ ﺍﳉﺰﺀ ﺍﻷﻗﻞﹼ ‪ ،‬ﺃﻭ – ﻋﻠﻰ ﺍﻷﻗﻞﹼ – ﺍﳉﺰﺀ ﺍﶈﺪﻭﺩ ‪..‬‬
‫] ‪ – [ ١٠‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﺗﺆﻛﹼﺪ ﺣﻘﻴﻘﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫‪Nèdät!$uŠÏ9÷rr& tA$s%ur ( ħRM}$# z`ÏiB Oè?÷ŽsYõ3tGó™$# ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒ $YèŠÏHsd óOèdçŽà³øts† tPöqtƒur‬‬ ‫)‬
‫‪â‘$¨Y9$# tA$s% 4 $uZs9 |Mù=§_r& ü“Ï%©!$# $uZn=y_r& !$oYøón=t/ur <Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u‘ ħRM}$# z`ÏiB‬‬

‫‪ ] ( ÒOŠÎ=tæ íO‹Å3ym y7-/u‘ ¨bÎ) 3 ª!$# uä!$x© $tB žwÎ) !$ygŠÏù tûïÏ$Î#»yz öNä31uq÷WtB‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٢٨ :‬‬

‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 3 ª!$# uä!$x© $tB žwÎ‬ﺗﻘﻊ ﺑﲔ ﻋﺒﺎﺭﺗﲔ ‪ ،‬ﺗﺼﻮ‪‬ﺭ ﻛـﻞﱞ ﻣﻨـﻬﻤﺎ‬
‫ﺧﻄﺎﺑﺎﹰ ﻣﺒﺎﺷﺮﺍﹰ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ) ‪ ( !$ygŠÏù tûïÏ$Î#»yz öNä31uq÷WtB â‘$¨Y9$# tA$s%‬ﺗﺼﻮ‪‬ﺭ ﺧﻄﺎﺑﺎﹰ‬
‫ﻣﺒﺎﺷﺮﺍﹰ ﰲ ﺍﳌﻮﻗﻒ ﺇﱃ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﹼﻮﻥ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍـﺎ )‬
‫)‪ ، ( ÒOŠÎ=tæ íO‹Å3ym y7-/u‘ ¨bÎ‬ﺗﺼﻮ‪‬ﺭ ﺧﻄﺎﺑﺎﹰ ﻣﺒﺎﺷﺮﺍﹰ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﻟﻜﻞﱢ ﻣﺆﻣﻦﹴ ﻣﺴـﺘﻤﻊﹴ‬
‫ﻵﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ، ( 3 ª!$# uä!$x© $tB žwÎ‬ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ﺗﻌﻠﹼﻖ‬
‫ﺗﺒﻴﺎﻥ‪ ‬ﳌﺎﻫﻴ‪‬ﺔ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﺗﻌﻠﹼﻖ ﺍﻟﻨﺘﻴﺠﺔ ﲟﻘﺪ‪‬ﻣﺘﻬﺎ ‪ ،‬ﻓﻤﺸﻴﺌﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﳋﻠﻮﺩ ‪ ،‬ﻫﻲ ﻧﺘﻴﺠﺔ ﺇﺣﺎﻃﺔ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﲜﻌﻞ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺧﺎﻟﺪﻳﻦ ﰲ ﺍﻟﻨـﺎﺭ ‪،‬‬
‫ﻭﻧﺘﻴﺠﺔ ﻋﻠﻤﻪ ﺟﻞﹼ ﻭﻋﻼ ﲝﻘﻴﻘﺔ ﺍﺳﺘﺤﻘﺎﻕ ﻫﺆﻻﺀ ﳍﺬﺍ ﺍﳋﻠﻮﺩ ‪..‬‬
‫] ‪ – [ ١١‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ )‬
‫‪ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù (#qà)x© tûïÏ%©!$# $¨Br'sù‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٨‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ، ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$#‬ﻫﻲ ﺗﻔﺼﻴﻞﹲ ﻭﺗﺒﻴﺎﻥﹲ‬
‫ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ) )‪.. ( 4 y7•/u‘ uä!$x© $tB žwÎ‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﳌﺸﻴﺌﺔ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ )‬
‫ﺍﻟﻔﻌﻞ ( ﻟﺘﺤﻘﻴﻖ ﺍﳌﺮﺍﺩ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ‬‬
‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( 4 y7•/u‘ uä!$x© $tB žwÎ‬ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺣﻴﺜﻴ‪‬ـﺎﺕ ﺩﻭﺍﻡ ﺍﳋﻠـﻮﺩ ‪،‬‬
‫ﺍﳌﺮﺍﻓﻖ ﻟﺪﻭﺍﻡ ﲰﺎﻭﺍﺕ ﺍﻵﺧﺮﺓ ﻭﺃﺭﺿﻬﺎ ‪ ،‬ﻭﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﺍﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺍﻟـﺪﺍﺧﻠﲔ ﺇﱃ‬
‫ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﺍﺳﺘﺜﻨﺎﺀً ﻣﻦ ﺯﻣﻦ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﺍﻟﻨﻘـﺎﻁ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ‪..‬‬
‫)*‬ ‫] ‪ – [ ١٢‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã‬ﰲ ‪‬ﺎﻳﺔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur‬‬

‫‘‪ ، ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‬ﺗﻌﲏ ﻋﻄﺎﺀً ﻏﲑ ﻣﻨﻘﻄﻊﹴ ﻭﻏﲑ ﻣﻨﻘﻮﺹ ‪ ..‬ﻭﻫﻲ ﺗﺮﺗﺒﻂ ﲜﻤﻴﻊ‬
‫ﻋﺒﺎﺭﺍﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ‪ ..‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ‪ ‬ﺃﻥ ﻳ‪‬ـﱪﻫﻦ‪ ‬ﺑﺄﻧ‪‬ﻬـﺎ ﻻ ﺗﺘﻌﻠﹼـﻖ‬
‫ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ) )‪.. ( ( y7•/u‘ uä!$x© $tB žwÎ‬‬
‫ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã‬ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫)‪ .. ( ( y7•/u‘ uä!$x© $tB žwÎ‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻦ ﺍﳋﻠﻮﺩ ﻭﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺟـﺰﺀٍ ﻣﻨـﻪ )‬
‫ﺣﺴﺐ ﺗﻔﺴﲑﻫﻢ ﺃﻥﹼ ﻛﻠﻤﺔ ﺇﻻﹼ ﺍﺳﺘﺜﻨﺎﺀ ( ﻋﻄﺎﺀً ﻏﲑ ﻣﻨﻘﻄﻊﹴ ﻭﻏﲑ‪ ‬ﻣﻨﻘﻮﺹﹴ ؟ !!! ‪..‬‬
‫‪ .....‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( y7•/u‘ uä!$x© $tB žwÎ‬ﻟﻴﺴﺖ ﺍﺳﺘﺜﻨﺎﺀً ‪ ،‬ﻻ ﻣﻦ‬
‫ﺯﻣﻦ ﺍﳋﻠﻮﺩ ‪ ،‬ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻭﺇﻧ‪‬ﻤﺎ ﺗﺪﻝﹼ ﻋﻠـﻰ ﺃﻥﹼ ﺍﳋﻠـﻮﺩ –‬
‫ﺳﻮﺍﺀٌ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺃﻡ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺃﻡ ﻟﺴﻤﺎﻭﺍﺕ ﺍﻵﺧﺮﺓ ﻭﺃﺭﺿﻬﺎ – ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﲟﺸـﻴﺌﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﲢﺖ ﻗﻴ‪‬ﻮﻣﻴ‪‬ﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٣٩‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫) ‪žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz‬‬ ‫‪ ..‬ﺇﺫﺍﹰ ﺗﻘﺪﻳﺮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ .. ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB‬ﺃﻥﹼ ﺧﻠﻮﺩ‪ ‬ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻫﻮ ﺧﻠـﻮﺩ‪‬‬
‫ﺩﺍﺋﻢ‪ ، ‬ﻷﻥﹼ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺑﻌﺪ ﺃﻥ ﺗ‪‬ﺒﺪ‪‬ﻻ ﰲ ﺍﻵﺧﺮﺓ ﺩﺍﺋﻤﺘﺎﻥ ﻻ ﺗﻔﻨﻴﺎﻥ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺪﻭﺍﻡ‬
‫ﻭﺍﳋﻠﻮﺩ ﻣﺎ ﻛﺎﻥ ﻟﻴﻜﻮﻥ ﺇﻻﹼ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺤﻴﺜﻴ‪‬ﺎﺕ ﻋﺪﻡ ﺍﻟﻔﻨﺎﺀ ﻟﻴﺴﺖ ﻧﺎﺑﻌﺔﹰ ﻣﻦ ﺫﺍﺕ‬
‫ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻭﻻ ﻣﻦ ﺫﺍﺕ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻻ ﻣﻦ ﺫﺍﺕ ﻣﻦ ﻓﻴﻬﻤﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﻧﺘﻴﺠﺔ ﺗﺴﺨﲑ ﺃﺳﺒﺎﺏ ﻫﺬﺍ‬
‫ﺍﳋﻠﻮﺩ ﻟﺘﺤﻘﻴﻖ ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻭﺍﻡ ﻫﺬﺍ ﺍﳋﻠﻮﺩ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺗﻘـﺪﻳﺮ ﺍﻟﺼـﻮﺭﺓ‬
‫) * ‪ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫)‪.. ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‘ uä!$x© $tB žwÎ‬‬
‫‪ ..‬ﻭﰲ ﺍﳌﻘﺎﺑﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ‬ﻭﺑـﲔ ﺍﻟﻌﺒـﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã‬ﺑﻴﺎﻥﹲ ﺇﳍﻲ‪ ‬ﻳﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﻔﻬﻮﻡ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺑﻴﻨﻪ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ ..‬ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﻣ‪‬ﺮﺍﺩ‬
‫ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ( ‪ ،‬ﻭﻟﺘﺤﻘﻴﻖ ﻣ‪‬ﺮﺍﺩ ﺍﻟﺒﺸﺮ ‪ ..‬ﻭﺃﻥﹼ ﻫـﺬﻩ ﺍﻷﺳـﺒﺎﺏ ﻣﺴـﺨ‪‬ﺮﺓﹲ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻭﺑﺎﳊﻴﺜﻴ‪‬ﺎﺕ ﺫﺍ‪‬ﺎ ‪ ..‬ﺑﻴﻨﻤـﺎ ﻣﺸـﻴﺌﺔ ﺍﷲ ﺗﻌـﺎﱃ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﲣﺘﻠﻒ ﺑﺄﻥ ﺗﻜﻮﻥ ﻣﺴﺨ‪‬ﺮﺓﹰ ﻹﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﺩﻭﻥ ﺃﻥ‬
‫ﺗﺮﺗﺒﻂ ﺑﺈﺭﺍﺩ‪‬ﻢ ﺃﺑﺪﺍﹰ ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﺗﻔﻌﻞ ﺍﻷﺳﺒﺎﺏ‪ ‬ﺑﲔ ﺃﻳﺪﻳﻬﻢ ‪ ..‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﺃﻫـﻞ‬
‫ﺍﻟﻨﺎﺭ ﻻ ﳝﻠﻜﻮﻥ ﺳﻮﻯ ﺇﺭﺍﺩﺓ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻻ ﳝﻠﻜﻮﻥ ﺃﻱ‪ ‬ﻣﺸﻴﺌﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻤﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ – ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ – ﺗﻌﲏ ﻓﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺴـﺨﲑﻩ‬
‫ﻟﻸﺳﺒﺎﺏ ﲝﻴﺚ ﺗ‪‬ﺤﻘﱢﻖ ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﺪﻡ ﻓﻨﺎﺀ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻫﺬﺍ ﻣـﺎ ﺗﺼـﻮ‪‬ﺭﻩ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ .. ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ‬ﻭﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﻋﻄﺎﺀً ﻣﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺑﺄﻥ ﻳ‪‬ﺴﺨ‪‬ﺮ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
 ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٤٠‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫‪ ..‬ﺑﻴﻨﻤﺎ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻬﺎ ﺗﻌﲏ ﲢﻘﻴﻖ ﻣ‪‬ـﺮﺍﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻋﺪﻡ ﻓﻨﺎﺀ ﻧﻌﻴﻢ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﺗﻌﲏ ﻋﻄﺎﺀً ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺑـﺄﻥ ﺗ‪‬ﺼـﺒﺢ‬
‫ﺇﺭﺍﺩ‪‬ﻢ ﻣﺸﻴﺌﺔ ‪ ،‬ﲝﻴﺚ ﻳﺰﻭﻝ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺇﺭﺍﺩ‪‬ﻢ ﻭﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﳌﺘﺘـﺎﻟﻴﺘﲔ ﰲ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ .. ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‘ uä!$x© $tB žwÎ‬ﻓﻤﺸﻴﺌﺔ ﺍﻟﺪﻧﻴﺎ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ –‬
‫ﻋﻄﺎﺀٌ ﻣﻨﻘﻮﺹ‪ ، ‬ﻷﻧ‪‬ﻬﺎ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ‪ ..‬ﺑﻴﻨﻤﺎ ﻣﺸﻴﺌﺔ ﺍﻵﺧﺮﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫـﻞ‬
‫ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻫﻲ – ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ – ﻋﻄﺎﺀٌ ﻏﲑ ﻣﻨﻘﻮﺹ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﲨﻴﻊ ﺍﻟﺪﺍﺧﻠﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﻻ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ‪ ،‬ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻬﻢ ﻣﺘﺴﺎﻭﻭﻥ ﰲ‬
‫ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻓﺎﻟﻨﺎﺭ ﺩﺭﺟﺎﺕ )) ﻭﺍﳉﻨ‪‬ﺔ ﺃﻳﻀﺎﹰ ﺩﺭﺟﺎﺕ (( ‪ ،‬ﻭﻛﻞﱞ ﻣـﻦ ﺃﺻـﺤﺎﺏ ﺍﻟﻨـﺎﺭ ))‬
‫ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﳉﻨ‪‬ﺔ (( ﻳﺪﺧﻞ ﺍﻟﺪﺭﺟﺔ ﺍﳌﺘﻨﺎﺳﺒﺔ ﻣﻊ ﺣﺼﻴﻠﺔ ﻋﻤﻠـﻪ ﺍﻟـﺬﻱ ﻋﻤﻠـﻪ ﰲ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻫﻮ ﻧﺘﻴﺠﺔ ﺣﺼﻴﻠﺔ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﺎﻣﻞ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻭﺣﱴ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻟﻨﺎﺭ )) ﻭﻛﺬﻟﻚ ﰲ ﺍﳉﻨ‪‬ﺔ (( ﻓﺈﻥﱠ ﻛﻼﹰ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﳛﺲ‪ ‬ﺑﺎﻷﱂ )) ﻭﺑﺎﻟﻠﺬﹼﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨ‪‬ـﺔ (( ﺣﺴـﺐ ﺍﳌﺎﻫﻴ‪‬ـﺔ‬
‫ﺍﳉﺴﺪﻳ‪‬ﺔ ﺍﻟﱵ ﺧ‪‬ﻠﻘﹶﺖ – ﺃﺻﻼﹰ – ﺣﺴﺐ ﻣﻌﻴﺎﺭﹴ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻨﺘﻴﺠﺔ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴـﺎﻥ ﰲ ﺣﻴﺎﺗـﻪ‬
‫ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺃﺻﺤﺎﺏ‪ ‬ﺍﻟﻨﺎﺭ )) ﻭﻛﺬﻟﻚ ﺃﺻـﺤﺎﺏ ﺍﳉﻨ‪‬ـﺔ (( ﻟ‪‬ﻜـﻞﱟ ﻣﻨـﻬﻢ‬
‫ﺧﺼﻮﺻﻴ‪‬ﺘﻪ ﺍﻟﱵ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﻏﲑﻩ ﰲ ﺍﻹﺣﺴﺎﺱ ﺑﻌﺬﺍﺏ ﺍﻟﻨـﺎﺭ )) ﻭﺑﻠـﺬﹼﺓ ﺍﳉﻨ‪‬ـﺔ (( ‪،‬‬
‫ﻓﺎﳌﹸﺠﺎﺯﻱ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﲝﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻣﻦ ﺍﻟﺒﺤﺚ ﺃﻟﻘﻴﻨﺎ ﺍﻟﻀﻮﺀ – ﺑﺸﻜﻞﹴ ﻣﺮﻛﹼﺰ – ﻋﻠـﻰ ﺍﻟﻌﺒـﺎﺭﺗﲔ‬
‫) )‪( y7•/u‘ uä!$x© $tB žwÎ‬‬ ‫ﺍﻟﻘـــﺮﺁﻧﻴ‪‬ﺘﲔ ‪، ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ) :‬‬
‫‪ ، ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã‬ﻭﺍﻛﺘﻔﻴﻨﺎ – ﻫﻨﺎ – ﺑﺬﻟﻚ ‪ ،‬ﻛﺘﻔﺴﲑﹴ ﻟﹸﻐـﻮﻱ‪ ‬ﳍـﺎﺗﲔ ﺍﻟﻌﺒـﺎﺭﺗﲔ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ‪ ..‬ﺑﻴﻨﻤﺎ ﻣﺴﺄﻟﺔﹸ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻫﻲ ﻣﺴﺄﻟﺔ ﰎﹼ ﺷﺮﺣﻬﺎ – ﺑﺸﻜﻞﹴ ﻣﻔﺼ‪‬ﻞ ‪،‬‬
‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ‪٢٤١‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻣﻌﺠﺰﺓ ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ) ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ( – ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺟﺮﻱﺀ ( ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 ‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪ ‬‬

‫‪ ..‬ﻟﻘﺪ ﺗﻨﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﺴﺎﺋﻞ ﺗ‪‬ﻌﺪ‪ ‬ﻣﻦ ﺃﺳﺎﺳﻴ‪‬ﺎﺕ ﺑﻨﺎﺀ ﺍﻟﻔﻜـﺮ ﺍﻹﺳـﻼﻣﻲ ‪،‬‬
‫ﻛﻔﻠﺴﻔﺔ ﺇﺳﻼﻣﻴ‪‬ﺔ ﻣﺴﺘﻤﺪ‪‬ﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﱪ ﻣﻨﻬﺞﹴ ﻣﻌﻴﺎﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻣﻨﻬﺠﻨﺎ ﺍﻟﺘﻔﺴﲑﻱ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺩﻟﻴﻞﹲ – ﳌﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ – ﻋﻠﻰ ﺃﻥﹼ‬
‫ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻣﻌﻴﺎﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻮ ﻣﻌﻴﺎﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻟﻜﻞﱢ ﻣﺬﺍﻫﺐ‬
‫ﺍﻷﻣ‪‬ﺔ ‪..‬‬
‫ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺗﺮﺗﺒﻂ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪ ،‬ﺑﺮﺍﺑﻂ‪ ‬ﺭﻭﺣﻲ‪ ، ‬ﳚﻌﻞ ﻣﻦ‬
‫ﻛﻞﱢ ﻣﺴﺄﻟﺔ‪ ‬ﻣﻘﺪ‪‬ﻣﺔﹰ ﻟﻐﲑﻫﺎ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻟﻴﻜﻮﻥ ﻟﻮﻻ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻘﹼﺎﹰ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻮﻻ ﺍﳌﻨﻬﺞ ﺍﻟﺘﻔﺴﲑﻱ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭ ﻛﻞﱢ ﺗﺼﻮ‪‬ﺭﹴ ‪..‬‬
‫ﺇﻥﹼ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﰲ ﺗﻔﺴﲑ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪،‬‬
‫ﻳ‪‬ﻤﺎﺛﻞ – ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻣﺎ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺍﳌﻌﻴﺎﺭ‪ ‬ﺍﻟﺬﻱ ﺍﺗ‪‬ﺒﻌﻪ ﻣﺜﲑﻭﺍ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﺣﻮﻝ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪ ..‬ﻓﻜﻞﱡ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ‬
‫ﻻ ﺗﻌﺘﻤﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭﻫﺎ ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻌﺎﻳﲑ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻭﺿﻌﻴ‪‬ﺔ ‪ ،‬ﺗﺒﺘﻌﺪ ﻋﻦ ﺍﳊﻖ‪‬‬
‫ﲟﻘﺪﺍﺭ ﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻴﺎﺭﺍﹰ ﳌﻌﺮﻓﺔ ﺍﳊﻖ‪ ‬ﻣﻦ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﰲ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﻟﺘﻔﺴﲑﻳ‪‬ﺔ‬
‫ﻭﺍﻟﻔﻠﺴﻔﻴ‪‬ﺔ ‪ ..‬ﻓﻤﺎ ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗ‪‬ﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻷﻣ‪‬ﺔ ؟!!! ‪..‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﻘﻮﻝ ﻟﻠﻜﺜﲑﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺘﺼﻮ‪‬ﺭﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﻴﺎﺭﺍﹰ ﻓﻜﺮﻳ‪‬ﺎﹰ ‪ ،‬ﻭﻣﻨﻈﺎﺭﺍﹰ ﺣـﱴ ﳌﻌﺮﻓـﺔ‬
‫ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﳌﺎﺫﺍ ﱂ ﺗﺘ‪‬ﻌﻈﻮﺍ ﳑ‪‬ﺎ ﺣﺼﻞ ﻓﻴﻪ ؟ ‪ ..‬ﻓﻜﻢ ﻣﻦ ﻋﺎﱂﹴ ﻏﻴ‪‬ﺮ ﺭﺃﻳـﻪ –‬
‫ﺑﻞ ﻓﻜﺮﻩ – ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻳﻘﻦ ﺃﻣﻮﺭﺍﹰ ﱂ ﻳﻜﻦ ﻳﻌﻠﻤﻬﺎ ﻣﻦ ﻗﺒﻞ ؟ ‪ ..‬ﻭﻛﻢ‬
 ‫‪٢٤٤‬‬ ‫ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳋﺎﲤﺔ‬

‫ﻣﻦ ﺧﻼﻑ‪ ‬ﺑﲔ ﺃﻋﻤﺪﺓ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺎﺭﳜﻲ ﺃﺩ‪‬ﻯ ﺇﱃ ﻗﻄﻊ ﺍﻷﻋﻨﺎﻕ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟـﺪﻳﻦ ﺍﻟﻮﺍﺣـﺪ ‪،‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲢﺬﻳﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ؟ ‪ ..‬ﻭﻛﻢ ﻭﻛﻢ ‪ ..‬؟ ‪..‬‬
‫‪ ..‬ﺇﻥ ﻛﻨ‪‬ﺎ ﻻ ﻧﺘ‪‬ﻌﻆ ﺣﱴ ﻣﻦ ﺗﺎﺭﳜﻨﺎ ‪ ،‬ﻓﻜﻴﻒ ﺳﻨﺨﺮ‪‬ﺝ ﻣﻦ ﺍﳊﻠﻘﺔ ﺍﳌﻔﺮﻏﺔ ﺍﻟﱵ ﻣﺎﺯﻟﻨﺎ‬
‫ﻧﺪﻭﺭ ﻓﻴﻬﺎ ﻗﺮﻭﻧﺎﹰ ﻋﺪﻳﺪﺓ ؟ ‪ ..‬ﺃﻟﻴﺲ ﺟ‪‬ﻌ‪‬ﻞﹸ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻔﻜﺮﻧﺎ ﺟﻌﻠﻨﺎ ﻧﻐﺮﻕ ﰲ ﻣﻌﺎﺭﻙ‬
‫ﺩﺍﺧﻠﻴ‪‬ﺔ ‪ ،‬ﺗﺰﻳﺪ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﻣﻦ ﲤﺰ‪‬ﻗﻨﺎ ‪ ،‬ﻭﻣﻦ ﻓﺸﻠﻨﺎ ﰲ ﺻﻨﻊ ﺷﻲﺀٍ ﻳﻠﻴﻖ ﺑﻌﻈﻤﺔ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﺬﻱ ﻧﺴﺘﻤﺪ‪‬ﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ‪..‬‬
‫‪ ..‬ﻓﻤﱴ ﺳﻨﻘﺮﺃ ﺍﻟﺘﺎﺭﻳﺦ ﻗﺮﺍﺀﺓﹰ ﳎﺮ‪‬ﺩﺓ ‪ ،‬ﻟﻨﻜﺘﺸﻒ ﻗﻮﺍﻧﻴﻨﻪ ﺍﳊﺮﻛﻴ‪‬ﺔ ‪ ،‬ﻭﺳﻨﻦ‪ ‬ﺍﻻﻧﺒﻌﺎﺙ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻟﻌﺎﻣﻠﺔ ﻓﻴﻪ ‪ ،‬ﻟﻨﺨﺮ‪‬ﺝ ﻣﻦ ﺳﺠﻨﻪ ﻛﺘﻘﻠﻴﺪ‪ ‬ﺃﻋﻤﻰ ﻟﻠﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ‪ ..‬ﻭﺫﻟﻚ ﺑﻮﺿﻊ‬
‫ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﻣﻌﻴﺎﺭ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﻧ‪‬ﲏ ﺃﺗﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﱢ ﺍﳊﺮﻳﺼﲔ ﻋﻠﻰ ﻭﺣﺪﺓ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ﻋﻘﻴﺪﺓﹰ ﻭﻓﻜﺮﺍﹰ ﻭﻫﺪﻓﺎﹰ ‪ ،‬ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭ ﻓﻜﺮﻫﻢ ‪ ،‬ﻭﻣﻌﻴﺎﺭ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ‪ ،‬ﻭﻣﻌﻴﺎﺭ ﻣﻌﺮﻓﺔ ﻗﺮ‪‬ﻢ ﻭﺑﻌﺪﻫﻢ ﻋﻦ‬
‫ﺍﳊﻖ‪ .. ‬ﺣﱴ ﻧﻜﻮﻥ ﺃﻣ‪‬ﺔﹰ ﺗﻔﻌﻞ ﻣﺎ ﺗﻘﻮﻝ ‪ ،‬ﻭﺣﱴ ﳔﺮ‪‬ﺝ ﲨﻴﻌﺎﹰ ﻣﻦ ﺍﳊﻠﻘﺔ ﺍﳌﻔﺮﻏﺔ ‪ ،‬ﺍﻟﱵ‬
‫ﺭﲰﺘﻬﺎ ﻟﻨﺎ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫‪ ..‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻭﱄﱡ ﺍﻟﺘﻮﻓﻴﻖ ‪..‬‬

‫ﺍﳌﻬﻨﺪﺱ ﻋﺪﻧﺎﻥ ﺍﻟﺮﻓﺎﻋﻲ‬

‫ﰎﹼ ﺑﻌﻮﻧﻪ ﺗﻌﺎﱃ ﰲ ‪:‬‬

‫‪ ٦‬ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻋﺎﻡ ‪ ١٤٢٢‬ﻫﺠﺮﻱ‬
‫ﺍﳌﻮﺍﻓﻖ ‪ ٢٥ :‬ﺁﺏ ﻋﺎﻡ ‪ ٢٠٠١‬ﻣﻴﻼﺩﻱ‬
  

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 
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٧ ......................................................................................... ‫ﺍﳌﻘﺪﻣﺔ‬
 
١٧ ............................................................................... ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬
 
٦٩ ................................................................. ‫ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ‬
 
١٢١ .............................................................. ‫ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ‬
 
١٧٥ ......................................................................... ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‬
٢٤٣ ........................................................................................ ‫ﺍﳋﺎﲤﺔ‬
٢٤٥ ...................................................................................... ‫ﺍﻟﻔﻬﺮﺱ‬
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 
 
 
 
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